淨土論 2.24

2.24

Answer: I now cite the two teachings of sūtras and treatises as proof. As for the sūtra teachings: first, as the first fascicle of the Infinite Life Sūtra states: 'If, when I attain Buddhahood, there are hells, hungry ghosts, or animals in my land, may I not attain correct awakening. If, when I attain Buddhahood, the humans and devas in my land should even hear the name of unwholesomeness, may I not attain correct awakening. If, when I attain Buddhahood, the humans and devas in my land, after their lives end, should fall again into the three evil destinies, may I not attain correct awakening. If, when I attain Buddhahood, the humans and devas in my land do not abide in the definitely assured group and definitely reach extinction, may I not attain correct awakening. If, when I attain Buddhahood, the lifespan of the humans and devas in my land should be measurable, except by their original vows when they are free to make it long or short—if it should not be so, may I not attain correct awakening. If, when I attain Buddhahood, the sentient beings of the ten directions, with sincere faith and joy desiring to be born in my land, even down to ten recitations, should not be born there, may I not attain correct awakening—excepting only those who commit the five heinous sins and revile the correct Dharma. If, when I attain Buddhahood, the sentient beings of the ten directions generate bodhicitta, cultivate all meritorious virtues, and with sincere mind make vows desiring to be born in my land, and at the end of their lives I should not appear before them surrounded by a great assembly, may I not attain correct awakening. If, when I attain Buddhahood, the sentient beings of the ten directions, hearing my name, concentrate their thoughts on my land, plant all roots of virtue, and with sincere mind dedicate merit desiring to be born in my land, should not achieve their goal, may I not attain correct awakening. If, when I attain Buddhahood, sentient beings in the immeasurable, inconceivable Buddha-realms of the ten directions, hearing my name, should not attain the bodhisattva's endurance of the non-arising of dharmas and all profound dhāraṇīs, may I not attain correct awakening. If, when I attain Buddhahood, there are women in the immeasurable, inconceivable Buddha-realms of the ten directions who, hearing my name, are filled with joyful faith, generate bodhicitta, and detest the female body, yet after their lives end take on a female form again, may I not attain correct awakening. If, when I attain Buddhahood, the pleasure enjoyed by the humans and devas in my land is not equal to that of a monk whose outflows are exhausted, may I not attain correct awakening.' Explanation: Relying on the text of these forty-eight great vows, the two vows both say 'the humans and devas of the ten directions, even down to women,' without discussing at all bodhisattvas from non-retrogression onward. The remaining vows are for bodhisattvas. One should know that the former are primary and the latter are secondary. Furthermore, as the second fascicle of the Infinite Life Sūtra states: 'The Buddha told Ānanda: "Those sentient beings who are born in that land all abide in the definitely assured group. Why is that? In that Buddha-land there are no names of the wrongly assured group or the indeterminate group. The Buddhas, Tathāgatas of the ten directions, as numerous as the sands of the Ganges, all praise the inconceivable majestic virtue and merit of the Buddha of Immeasurable Life. Any sentient beings who hear his name, with faith and joy, even down to a single thought, and with sincere mind dedicate merit desiring to be born in that land, will immediately attain rebirth and reach non-retrogression—excepting only those who commit the five heinous sins and revile the correct Dharma." The Buddha told Ānanda: "The devas and humans of the worlds of the ten directions who with sincere mind desire to be born in that land are of three grades in all. Those of the highest grade leave home and abandon desire to become śramaṇas, generate bodhicitta, single-mindedly and exclusively concentrate on the Buddha of Immeasurable Life, cultivate all meritorious virtues, and vow to be born in that land. When these sentient beings approach the end of life, the Buddha of Immeasurable Life, along with a great assembly, appears before them, and they immediately follow that Buddha to attain rebirth in his land, where they are spontaneously transformed and born inside seven-jeweled flowers, abiding in non-retrogression, brave in merit and wisdom, and free with supernormal powers. Therefore, Ānanda, those sentient beings who desire to see the Buddha of Immeasurable Life in this present life should generate the supreme bodhicitta, cultivate meritorious virtues, and vow to be born in that land." The Buddha told Ānanda: "Those of the middle grade: the devas and humans of the worlds of the ten directions who with sincere mind desire to be born in that land, although they cannot practice as śramaṇas and greatly cultivate meritorious virtues, should generate the supreme bodhicitta, single-mindedly and exclusively concentrate on the Buddha of Immeasurable Life, cultivate more or less good, uphold the fasts and precepts, erect stūpas and images, provide food for śramaṇas, hang banners and burn lamps, scatter flowers and burn incense, and through this dedicate merit desiring to be born in that land. When this person approaches the end of life, the Buddha of Immeasurable Life will transform and manifest his body, his radiance, marks, and signs fully like the true Buddha, and appear before them with a great assembly. They immediately follow that Buddha to attain rebirth in his land, abiding in non-retrogression, with merit and wisdom next to those of the highest grade." The Buddha told Ānanda: "Those of the lowest grade: the devas and humans of the worlds of the ten directions who with sincere mind desire to be born in that land, even if they cannot perform all meritorious deeds, should generate the supreme bodhicitta, with single-minded purpose, even down to ten recitations, be mindful of the Buddha of Immeasurable Life, and vow to be born in his land. If they hear the wondrous Dharma, are joyful and full of faith without doubts, and even down to a single thought are mindful of that Buddha, desiring with a sincere mind to be born in his land, this person, at the end of life, will see that Buddha in a dream and likewise attain rebirth, with merit and wisdom next to those of the middle grade."'"