遊心安樂道 1

English (machine translation) 1

Language: English

On roaming in mind in Sukhāvatī, seven sections are briefly opened: first, explaining the arising of the teaching and its essential purport; second, determining the location of that land; third, clarifying doubts and tribulations; fourth, revealing the causes and conditions for rebirth; fifth, setting forth the grades of rebirth; sixth, discussing the difficulty and ease of rebirth; seventh, raising doubts and dispelling them.

1.3

Regarding "explaining the arising of the teaching and its essential purport": Now, the mind-nature of sentient beings is harmonious and unobstructed, vast as space and serene as a great ocean. Because it is like space, its essence is equal, without distinct marks to be grasped—how could there be defiled or pure places? Because it is like a great ocean, its nature is moist and compliant, able to follow conditions without resistance—how could it lack times of movement and stillness? Thus, stirred by the dust-winds, some sink into the five defilements and rotate long, submerged in waves of suffering and drifting endlessly; or, relying on the power of goodness, some cut off the four currents and do not return, reaching the other shore in eternal stillness. Such movement and stillness are both a great dream; speaking from awakening, there is neither this nor that: defiled lands and pure lands are fundamentally one mind from beginning to end, and saṃsāra and nirvāṇa ultimately have no two extremes. Yet returning to the source of great awakening is achieved only through accumulated effort, while the long dream of following the flow cannot be shattered abruptly. Therefore, the traces manifested by the sages are far or near, and the verbal teachings they set forth decline or flourish. As for Muni, the World-Honored One, appearing in this Sahā, he warned against the five evils and encouraged good; Amitābha Tathāgata, abiding in that peaceful nurture, guides the nine grades and leads them to rebirth. Such expedient traces cannot be fully related.

1.4

What is clarified here regarding the land of Sukhāvatī is that it responds to the profound depths of vows and practices, manifesting the enduring fruition of virtues. Its eighteenfold perfect purities surpass and transcend the three realms; its five sense bases and excellent marks outshine and leave no succession to the six heavens. Rare fragrances and Dharma flavours sustain body and mind—who experiences the torment of morning hunger or evening thirst? The jade forests and fragrant breezes are ever moderate in warmth and coolness; originally there is no distress of winter cold or summer heat. Host of immortals assemble together, frequently bathing in the lotus ponds of eight virtues, thereby bidding eternal farewell to the repulsive wrinkles of old age; superior companions accompany one another, wandering far to Buddha lands of the ten directions, thereby casting far away the disquieting sorrows and weariness. What is more, hearing the resonance of the Dharma one enters the signless; seeing the Buddha's light one awakens to the unborn. Awakening to the unborn, there is nothing that is not born; entering the formless, there is nothing that is not formed. Utterly pure and of supreme bliss, it cannot be measured by mind and thought; boundless and limitless, how could words exhaust it? Such a pure land is praised and exhorted by the Buddhas of the ten directions, and wandered and dwelt in by the noble assemblies of the triyāna.

1.5

Now, examining the intention behind the Tathāgata's praise and exhortation, it was to gather and protect those of middling and inferior faculties. The Sahā world is a place of mixed evils, where conditions lead mostly to retrogression; the jewel realm of peaceful nurture is a land of pure good, where there is only progress and no retrogression. Hence the Awakening of Faith says: "Furthermore, when sentient beings first learn this teaching and seek right faith, their minds are timid and weak. Dwelling in this Sahā world, they fear that they cannot constantly meet the Buddhas and personally attend and make offerings to them, dreading that faith will be difficult to accomplish, and their intention is to retrogress. One should know that the Tathāgata has an excellent expedient to gather and protect their faith: namely, through the cause and condition of exclusive buddhānusmṛti, according to their vows they attain rebirth in another Buddha land, constantly see the Buddha, and are forever freed from the evil destinies." As the sūtras say: "If someone exclusively practices buddhānusmṛti on Amitābha Buddha of the Western world of Sukhāvatī, dedicating the wholesome roots cultivated and making vows seeking rebirth in that world, they will immediately attain rebirth. Because they constantly see the Buddha, they will never retrogress. If they contemplate that Buddha's tathatā-dharmakāya and constantly and diligently practice it, they will ultimately attain rebirth, because they belong to the samyaktva-niyata-rāśi."

1.6

Although all ordinary beings may practice buddhānusmṛti, until they reach the ten abodes of understanding, their status is essentially that of retrogression. If in a defiled land, encountering four conditions for retrogression, they promptly retrogress; if born in the West, because of four conditions, they ultimately do not retrogress. As for the four conditions: first, due to long life and absence of illness, they do not retrogress; in the defiled land, due to short life and many illnesses, they retrogress. Second, due to the Buddhas and bodhisattvas who are perfectly wholesome spiritual friends, they do not retrogress, as the sūtra says: "Because one attains gathering in one place with such supreme wholesome persons"; in the defiled land, due to many evil companions, they retrogress. Third, due to the absence of women, and the objects of the six sense faculties all being conditions for progressing on the Path, they do not retrogress, as the sūtra says: "Seeing forms with the eyes, they immediately arouse the bodhicitta," and so on; in the defiled land, due to the presence of women, they retrogress. Fourth, due to having only wholesome minds, they do not retrogress, as the sūtra says: "There is not even a hair's-tip of ground where evil is committed"; in the defiled land, due to having unwholesome minds and indeterminate minds, they retrogress. Moreover, both of those two sūtras state: "Those who are reborn there all attain non-retrogression." They do not say that only persons of non-retrogression attain rebirth, just as a person here who has the three feelings, if born in that land, has no suffering or equanimity, but only feelings of pleasure.

1.7

In summary, those from the first bhūmi upward have mastery over compassionate vows and are born everywhere—what further need is there to exhort them? From the ten abodes of understanding onward, their spiritual lineage is determined, and they have no retrogression of compassion, so neither are they the primary target. Those prior to the ten faiths and ordinary beings whose aspiration is not yet firm rise and fall according to conditions, reviling the defiled and rejoicing in the pure; therefore the Buddha exhorted and gathered them. In the West life is long, and in one lifetime of practice one ascends to the bhūmis; in Sahā life is short, and after toiling for many kalpas one still retrogresses. Hence the Avataṃsaka says: "One kalpa in this Sahā world is one day and one night in the Western world of Sukhāvatī. In this manner, up to a million asaṃkhyeya worlds, one kalpa in the final world is one day and one night in the realm of the Tathāgata Bhadraśrī in the world of Utpalā." The intent behind the arising of the teaching is briefly explained like this.

1.8

Second, on determining the location of that land: The Buddha lands are completely interfused, originally lacking east and west; only when responding to various capacities do this and that appear.

1.9

Therefore, testing the discussion, the location of that realm has different delimitations according to the Ekayāna and the triyāna. If relying on the Ekayāna, the pure land of Sukhāvatī is subsumed within the ocean of Lotus-Treasury Worlds. Why? Because the lands of the ten Buddhas are completely interfused and ineffable, and what is seen in the causal stage of Samantabhadra is without delimitation. If relying on the triyāna, the Western pure land generally comprises four lands: first, the dharmatā land; second, the true reward land; third, the enjoyment land; fourth, the transformation land. Among them, the dharmatā and true reward [lands] are of one taste and equal bliss, pervading the dharmadhātu, beyond the reckoning of others; the enjoyment and transformation [lands] respond to vows and accord with capacities, praised in accordance with faculties, and can be attained by pointing to a direction. Hence the Shorter Sukhāvatīvyūha Sūtra says: "Passing from here through a hundred thousand koṭis of Buddha lands to the west, there is a world named Sukhāvatī."

1.10

Now, taking the purity and impurity of that realm, we briefly use four contrasts to reveal its hierarchy: namely, the contrast between cause and fruit; the contrast between exclusive and non-exclusive; the contrast between pure and mixed; and the contrast between the samyaktva-niyata and the non-samyaktva-niyata.

1.11

Regarding the contrast between cause and fruit: The dwelling places of bodhisattvas up to the vajra stage are called fruition reward lands and not called pure lands, because they have not yet departed from the afflictions of the fruit of the truth of suffering; only the dwelling of the Buddha is called a pure land, because all defiled afflictions are extinguished without remainder. Relying on this meaning, the Humane Kings Sūtra says: "The three [grades of] worthy and ten [grades of] holy dwell in retribution; only the Buddha alone dwells in the pure land. All sentient beings temporarily dwell in retribution; ascending to the summit of the vajra, one dwells in the pure land."

1.12

Second, regarding the contrast between exclusive and non-exclusive: The dwelling places of bodhisattvas from the eighth bhūmi upward are entitled to be called pure lands, because they exclusively transcend the affairs of the three realms, and also because they are endowed with the exclusive meaning in four propositions; all dwelling places of the seventh bhūmi and below are not yet called pure lands, because they do not exclusively transcend the three realms, or if they transcend the three realms by the power of vows, they do not fully possess the four propositions of exclusivity—namely, exclusively blissful, exclusively pure, exclusively disaster-free, and exclusively autonomous. When those of the seventh bhūmi and below appear, they sometimes give rise to retributive indeterminate minds, and the four afflictions of manas sometimes become active; therefore, it is not exclusively pure, nor is it exclusively produced by the power of mundane wholesome dharmas. The commentary explains: "Relying on the good is called supramundane"; from the eighth bhūmi upward up to the Buddha stage is called supramundane. Supramundane dharmas are antidotes to mundane dharmas, and supramundane dharmas serve as remedies for supramundane dharmas. Taking the four conditions as its characteristics, because this pure land arises from supramundane wholesome merits, it does not take the truth of origination as its cause, and so on at length.

1.13

Third, regarding the portal of the contrast between pure and mixed: Places where ordinary beings and the two vehicles cohabit cannot be called pure worlds; only places of birth for bodhisattvas who have entered the great bhūmis are entitled to be called pure worlds. The former are not purely clean, while the latter are purely clean. Relying on this meaning, the Yogācārabhūmi says: "Worlds are immeasurable, of which there are two kinds: pure and impure. In a pure world, there are no naraka, animals, or hungry ghosts, nor is it the desire realm, form realm, or formless realm; purely an assembly of bodhisattvas abides within it, and therefore it is called a pure world. Bodhisattvas who have entered the third bhūmi, through the power of vows, take birth there; there are no ordinary beings, nor are there non-ordinary śrāvakas or pratyekabuddhas; only non-ordinary bodhisattvas attain birth there." It is explained: "This third bhūmi is the Pramuditā-bhūmi, because with respect to the seven categories of bhūmis, it is the third, the bhūmi of pure and superior intention; subsuming the thirteen stages, seven kinds of bhūmis are established." This is fully explained in that treatise.

1.14

Fourth, regarding the portal of the contrast between the samyaktva-niyata and the non-samyaktva-niyata: Places where sentient beings of the three groups with marks of non-samyaktva-niyata are born in suffering are defiled lands; places where only the samyaktva-niyata-rāśi dwells are called pure lands, within which there are also śrāvakas of the four fruits, up to and including ordinary beings of the four doubts—there are only no邪-determined groups or undetermined groups.

1.15

Regarding "samyaktva-niyata" and the rest: Generally speaking, the realm of sentient beings has roughly three groups: As the Larger Sukhāvatīvyūha Sūtra says: "Those sentient beings who are born in that land all abide in the samyaktva-niyata-rāśi. Why is this? In that Buddha land, there are no mithyātva-niyata-rāśis or aniyata-rāśis." As for these three kinds, what are their characteristics? If speaking generally, icchantikas constitute the mithyātva-niyata-rāśi; those from the summit stage of the two vehicles upward, and bodhisattvas from the abode of the first arousing of the mind upward, are judged as samyaktva-niyata; those who have begun to enter but have not yet reached those stages are the aniyata-rāśi. Decidedly non-retrogressing and without severing the roots of goodness—such is the meaning of the samyaktva-niyata-rāśi.

1.16

According to the Yogācārabhūmi-śāstra, there are two kinds of samyaktva-niyata: first, innate samyaktva-niyata; second, samyaktva-niyata achieved through cultivation. Among the five gotras, a person of the bodhisattva gotra does not rely on the five heinous crimes or the cutting off of roots of good; this is called the innately born samyaktva-niyata-rāśi. Those of the two vehicles' gotras and the indeterminate gotra can commit the five heinous crimes and cut off the roots of good; when they cut off the roots of good, they are called the mithyātva-niyata-rāśi. When that person, after reconnecting the roots of good, has not yet entered [the path], they belong to the aniyata-rāśi. When they have entered, there are three grades: those of originally superior faculties who enter immediately become samyaktva-niyata; those of middling faculties [become so] upon reaching warmth (ūṣmagata); those of inferior faculties [become so] upon reaching the peak (mūrdhan); each then becomes samyaktva-niyata. The rest belong to the indeterminate. If a person of the indeterminate gotra directs themselves straight toward the Mahāyāna and enters it, they cultivate faith for ten thousand kalpas, and only when their faith is perfected do they become samyaktva-niyata. The Awakening of Faith explains precisely this meaning, which is spoken in terms of the samyaktva-niyata-rāśi achieved through cultivation. If one of an originally bodhisattva gotra directs themselves straight toward the Mahāyāna and enters it, then upon first entering they attain non-retrogression forever and will not fall into evil destinies by force of karma. Speaking on this basis, upon entering the rank of the ten faiths one immediately attains non-retrogression, unlike the aforementioned person of indeterminate gotra. Explanations such as these are all made with reference to the defiled land.

1.17

If we consider those who attain rebirth in that pure land: those of the determinate gotra of the two vehicles do not attain rebirth, though perhaps they can attain rebirth after [arising from] the nirvāṇa without remainder. Among those of the indeterminate gotra, if persons of all three grades arouse the [bodhi]mind, they all attain rebirth there; at the time of rebirth there, they immediately enter the samyaktva-niyata[-rāśi], because they are sustained by the power of external conditions. The distinction among the three rāśis in brief is thus.

1.18

Now, when this sūtra speaks of the Land of Immeasurable Life, it describes it as a pure land according to the fourth approach. Why is this so? Because it intends not to exclude either the Mahāyāna or the Hīnayāna, but concurrently to guide both ordinary beings and noble ones, so that they may be reborn together in this superior place and advance together toward the Great Way. Hence the text below states: 'If, when I attain Buddhahood, the humans and devas in my land should not abide in the samyaktva-niyata-rāśi and definitely reach extinction (parinirvāṇa), may I not attain supreme awakening.' It also states: 'If, when I attain Buddhahood, the śrāvakas in my land can be measured and their number known, may I not attain supreme awakening,' and so on at length. As for the treatise stating, 'Women, those with defective sense faculties, and the seeds of the two vehicles are not born [there],' this speaks of the determinate gotra. Those of the two vehicles who have not yet entered [nirvāṇa] without remainder and have not aroused the great mind [are meant], not śrāvakas of indeterminate faculties, nor those of the nature inclined toward cessation after emerging from [nirvāṇa] without remainder. In order to distinguish these, it speaks of 'the seeds of the two vehicles.' By this principle, there is no contradiction.

1.19

Furthermore, as for saying 'women and those with defective sense faculties,' it means that when reborn there, they are neither female nor defective in faculties; it does not mean that women and such cannot attain rebirth, for Vaidehī was able to attain rebirth. However, the Gu-yin-sheng-wang tuoluoni jing says: 'Amitābha Buddha's father was named Moon-Above (Candrottara), a wheel-turning sage king; his mother was named Supremely Wondrous Eye,' and so forth at length. Some say: 'This speaks of a transformation land inhabited by a transformation Buddha, whereas what is spoken of in the treatise is the enjoyment land.' Others say: 'These are parents of the Dharma-gate, as explained in the Vimalakīrti[-nirdeśa].' By these principles, therefore, there is no contradiction.

1.20

The pure lands spoken of in the above four approaches are all accomplished through the Tathāgata's vows and practices, and are not achieved through the self-power of those reborn there; they are not like the external vessel worlds of defiled lands, which are formed solely by the painful karmic retributions of sentient beings. For this reason, they are generally called pure lands.

1.21

Third, explaining doubts and afflictions. Herein, first is explained the objects of doubt; next is explained the antidotes to doubtful thoughts; finally is explained the superiority and inferiority of transformation-birth and womb-birth there.

1.22

Regarding the explanation of the objects of doubt: as the text below states, 'If there are sentient beings who, with a doubting mind, cultivate merits and vow to be reborn in that land, not comprehending the Buddha's wisdom, the inconceivable wisdom, the ineffable wisdom, the vast wisdom of the Great Vehicle, and the supreme, peerless, incomparable wisdom—doubting and disbelieving these wisdoms, yet still believing in sin and merit, cultivating wholesome karma, and vowing to be reborn in that land: these sentient beings are reborn in those palaces, and for five hundred years do not hear of the Three Jewels; therefore it is called the borderland,' and so on at length.

1.23

Here, 'Buddha's wisdom' is the general heading; the four phrases below each reveal one of the four wisdoms. 'Inconceivable wisdom' is the wisdom of accomplishing actions (kṛty-anuṣṭhāna-jñāna). This wisdom can accomplish inconceivable things, such as not exceeding a sixteen-foot body yet having an invisible crown; not increasing the size of a pore yet pervading the worlds of the ten directions; in a single thought invoking the name, eternally extinguishing grave sins of many kalpas; in ten thoughts reciting the virtues, attaining rebirth in the superior reward beyond the realms. Such matters cannot be fathomed; therefore it is called inconceivable wisdom. 'Ineffable wisdom' is the marvelous observing wisdom (pratyavekṣaṇa-jñāna). This wisdom observes ineffable objects: namely, that all phenomena are like illusions, like dreams, neither existent nor nonexistent, beyond words and severed from thought, unable to be measured by those who follow words; therefore it is called ineffable wisdom. 'Vast wisdom of the Great Vehicle' is the wisdom of essential equality (samatā-jñāna). This wisdom delivers widely, unlike the Small Vehicle: namely, by roaming in selflessness, there is nothing that is not oneself; because there is nothing that is not oneself, there is nothing that is not equally gathered in. With this wisdom-power of identical essence, it universally carries boundless sentient beings, all equally reaching unexcelled bodhi; therefore it is called the vast wisdom of the Great Vehicle. 'Supreme, peerless, incomparable wisdom' is precisely the Tathāgata's great perfect mirror wisdom (ādarśa-jñāna). When the fundamental consciousness is first transformed, it returns to the source of mind, and all kinds of objects are illuminated completely without exception; this is called the great perfect mirror wisdom. This single wisdom possesses five superiorities: just as with the body of liberation, which the two vehicles equally attain, so too with this mirror wisdom—within this single wisdom, it is precisely the dharmakāya and is not shared with them; hence it is called 'peerless,' which is the first superiority. Like the previous three wisdoms, which bodhisattvas attain gradually, the great perfect mirror wisdom is realized suddenly by the Buddha alone, with no other kind comparable; hence it is called 'incomparable,' which is the second superiority. Exceeding the inconceivable wisdom, it is the 'most'; transcending the ineffable wisdom, it is the 'highest'; being broader than the vast wisdom of the Great Vehicle, it is the 'supreme'—these are the third, fourth, and fifth superiorities. Therefore it is called the supreme, peerless, incomparable wisdom. This reveals the objects about which the four doubts are confused.

1.24

Next is the explanation of the marks of countering doubt. Suppose there is a person whose nature is not straightforward, who is crookedly clever and conceited, and who has a weak aspiration for the Way. Not understanding the four wisdoms, they arouse four doubts: First, they doubt the deeds accomplished by the wisdom of accomplishing actions. That is, seeing the sūtra state that 'with ten thoughts of buddhānusmṛti one attains rebirth in that land,' because of not understanding, they arouse doubt and say: 'As the Buddha's sūtra says: "The paths of good and evil karma, sin and merit, never decay." Since heavy karma creates obstruction, the principle is without discrepancy. How could one who has not refrained from creating any evil throughout a whole lifetime, merely through ten thoughts extinguish all sins, immediately attain rebirth there, enter the samyaktva-niyata-rāśi, eternally leave behind the three lower paths, and ultimately never retrogress? Furthermore, since beginningless time they have aroused afflictions that bind them to the three realms and entangle them. How could they, without severing the two wheels of affliction, go beyond the three realms directly through ten thoughts?' In order to cure such doubts arising from improper reflection, it is called the inconceivable wisdom. It is intended to show that the Buddha's wisdom possesses great power, and thus can make the near far and the far near, the heavy light and the light heavy. Although this matter truly exists, it is not an object of ordinary reflection; therefore, one should simply revere and believe the sūtra's words, and not speculate with one's own shallow cognition. If one wishes to arouse faith, one should illustrate it through worldly phenomena: for instance, a pile of firewood gathered for a thousand years, a hundred leagues high, when burned by a fire the size of a bean, is entirely consumed in a single day. Could one say, 'How could firewood piled for a thousand years be consumed in a single day?' Furthermore, like a lame person who travels by their own effort and needs many days to reach one yojana, but if they board another's ship, aided by the wind, can reach a thousand miles in a single day—could one say, 'How could a lame person travel a thousand miles in a single day?' If the power of a worldly boatman can accomplish such unthinkable things, how much more so the power of the Tathāgata, the Dharma King—how could he be unable to accomplish inconceivable things? This is the antidote to the first doubt.

1.25

The second doubt is doubting the object observed by the marvelous observing wisdom. In the sūtra, praising the Buddha's wisdom, it says: 'The marvelous observing wisdom [sees that] all phenomena are neither existent nor nonexistent, far removed from the two extremes, not clinging to the middle way.' Because of not understanding, they arouse doubt and say: 'As seen today in weighing objects, if an object is heavy it goes down, and if an object is light it must go up. If one says that what is light does not go up and what is heavy does not go down, such words have speech but no meaning. Phenomena arisen from causes and conditions should be understood to be likewise: if they are truly not nonexistent, then they conform to existence; if they are not existent, then they correspond to nonexistence. If one says they are not nonexistent yet cannot be existent, not existent yet do not fall into nonexistence, this is identical to being heavy yet not going down, and light yet not going up; therefore we know such speech has words but no reality.' Weighing things in this way, one falls into various extremes: either grasping at dependent origination as truly existent and falling into the extreme of superimposition; or grasping at conditioned arising as empty and nonexistent and falling into the extreme of deprecation; or postulating conventional existence and ultimate emptiness, thus bearing both extremes and falling into the theory of contradiction; or postulating neither existence nor nonexistence, clinging to an extreme of the middle, and falling into the theory of foolishness. As the explanatory commentary says: 'Because neither existence nor nonexistence is the theory of foolishness.' In order to cure these clinging views based on improper estimation, the ineffable wisdom is established, intending to show that phenomena are profound, beyond words, and severed from thought, and cannot be investigated, estimated, or taken literally according to words. As the Yogācārabhūmi-śāstra states: 'What are the profound and hard-to-see phenomena? They are all phenomena. Why? The most profound and hard-to-see phenomenon is the intrinsic nature of all phenomena, which cuts off all conceptual proliferation and transcends the path of speech. Yet relying on speech as the standard, they can then be grasped, observed, and realized; therefore phenomena are profound and hard to see.' This is the antidote to the second doubt.

1.26

The third doubt concerns the intention of the wisdom of equality to save all equally. As the sūtra says: 'All sentient beings possess mind; whoever possesses mind will attain bodhi.' Because of failing to understand this, they raise a doubt and say: 'If it is said that all sentient beings possess Buddha-nature and [the Buddhas] will deliver all sentient beings, causing them to attain unsurpassed bodhi, then, although sentient beings are many, they must eventually come to an end. The very last Buddha would have no virtue of benefiting others, because there would be none left to transform, and so would ultimately not become a Buddha, due to lacking merit; that there are no other [sentient beings] yet [a Buddha] has merit does not accord with principle; and that one could become a Buddha while lacking merit is likewise impossible.' Devising such wrong views, they slander the Mahāyāna and do not believe in the intention of saving [all] equally. To remedy such narrow doubts and attachments, the 'vast wisdom of the Mahāyāna' is established. It wishes to clarify that the Buddha's wisdom conveys without conveying, yet conveys all into the remainderless [nirvāṇa]; thus it is called 'Mahāyāna' (Great Vehicle). That which it conveys is boundless and limitlessly vast; therefore it is called 'vast wisdom.' Why is this? Because empty space is boundless, sentient beings are without measure. Because the three periods of time are without limit, saṃsāra is without beginning or end. Since sentient beings are without beginning or end, the Buddhas are also without beginning or end. If the Buddhas had an initial beginning of attainment, then prior to that there would have been no fruition of Buddhahood and no holy teachings; because there were no holy teachings, there would have been no hearing and perfuming; and if one became a Buddha without hearing and perfuming, then there would be an effect without a cause, which is mere words without reality. By this principle, the Buddhas are without beginning. Although they are truly without beginning, there is not a single Buddha who was not originally an ordinary person. Although all were originally ordinary persons, this proceeds continuously without beginning; from this we can infer that sentient beings are without end. Although they are truly without end, there is not a single person who will not subsequently become a Buddha; although all will subsequently become a Buddha, this proceeds continuously without end. Therefore, one should believe that the wisdom of equality leaves none unsaved, yet is not finite. Thus the vast wisdom of the Mahāyāna is established. This remedies the third doubt.

1.27

The fourth doubt concerns the meaning of the great mirror-like wisdom illuminating all objects universally. How does the doubt arise? It is said: 'Because empty space is boundless, worlds are also boundless; because worlds are boundless, sentient beings are also boundless; because sentient beings are boundless, their mental factors, distinctions, faculties, desires, and natures are all boundless. How could this be completely known? Does one know it through gradual cultivation and practice, or does one suddenly illuminate it all at once without cultivation? If one suddenly illuminates it all at once without cultivation, then all ordinary persons should equally illuminate it, because they equally lack cultivation and there is no differing cause. If one finally attains complete knowledge through gradual cultivation, then all objects would not be boundless, for it is unreasonable for the boundless to have an end. Thus, neither option can be established; how then could it illuminate universally and be called the wisdom of all aspects?' To remedy these two dilemma-like doubts and difficulties, the 'incomparable, unequaled, supreme, and wondrous wisdom' is established. It wishes to clarify that this great mirror-like wisdom transcends the [other] three wisdoms and has no equal or counterpart; outside the two truths, it stands alone without duality. Beyond the two alternatives, it is transcendent without opening [to conceptualization]; one should only venerate and believe it, and it cannot be inferred by comparison. Therefore it is called the supreme, wondrous wisdom.

1.28

How does one give rise to veneration and faith in this? For example, although worlds are boundless, they do not go beyond empty space; just so, although the myriad objects are infinite, they all enter within the One Mind. The Buddha's wisdom is free from characteristics and returns to the source of the One Mind; wisdom and the One Mind are fused into one without duality. Since initial enlightenment is identical to original enlightenment, no myriad objects exist outside of wisdom. By this principle, there is no object that is not exhausted, yet it is not finite, because boundless wisdom illuminates boundless objects. As the Treatise on the Awakening of Faith says: 'All realms are originally the One Mind, free from conceptual thoughts. Because sentient beings falsely perceive realms, their minds have boundaries; because they falsely give rise to marks and thoughts that do not accord with the nature of phenomena, they cannot comprehend them. The Buddhas, the Tathāgatas, are free from perceived marks and are universally pervasive. Because their minds are real, they are the nature of all phenomena; their own essence illuminates all false phenomena, possessing great wisdom and function and immeasurable skillful means, and in accordance with what sentient beings should understand, they can reveal and explain all dharma-meanings. Therefore, it receives the name "wisdom of all aspects".' This is the incomparable, unequaled, supreme, and wondrous wisdom: because it sees nothing, there is nothing it does not see. Thus is the fourth doubt remedied.

1.29

If one does not grasp the meaning and takes the literal expression as the truth, whether [asserting] finitude or infinitude, one cannot avoid errors; it is only by relying on the approach of non-finitude that the meaning of infinitude is provisionally stated. If people do not resolve these four doubts, although they may be born in that land, they will reside in the borderland. If there are people who, although they do not clearly understand the realms of the four wisdoms listed above, are able to humble themselves, and, knowing their mind's eye is not yet opened, venerate and defer to the Tathāgata with single-minded submission and faith—such people, in accordance with their grade of practice, will be reborn in that land and will not reside in the borderland. Those born in the borderland are a distinct category, not included within the nine grades. Therefore, one should not give rise to false doubt.

1.30

Next, to clarify the superiority and inferiority of transformation birth and womb birth in that land: As the Sutra of Immeasurable Life says: 'At that time, the Buddha said to Ānanda and Maitreya Bodhisattva: "Do you see in that land, from the ground up to the Śuddhāvāsa Heavens, all the subtle, adorned, pure, and spontaneous things—do you see them all?" Ānanda replied: "Yes, I have seen them." "Do you also hear the great voice of the Buddha of Immeasurable Life proclaimed throughout all worlds, transforming sentient beings?" Ānanda replied: "Yes, I have heard it." "Do you also see the people of that land riding in seven-jeweled palaces of hundreds of thousands of yojanas, unobstructed, traveling everywhere to the ten directions to make offerings to the Buddhas?" He replied: "I have seen them." "Do you also see those among the people of that land who are born from the womb?" He replied: "I have seen them." "The palaces where those born from the womb dwell are either one hundred yojanas or five hundred yojanas [in size], and within them each experiences various pleasures, just as in the Trāyastriṃśa Heaven, all also spontaneous." At that time, Maitreya Bodhisattva said: "World-Honored One, by what causes and conditions are the people of that land born from the womb or born by transformation?" The Buddha told Maitreya: "If there are sentient beings who, with a mind of doubt, cultivate various merits and vow to be reborn in that land, failing to comprehend the Buddha-wisdom, the inconceivable wisdom, the ineffable wisdom, the vast wisdom of the Mahāyāna, and the incomparable, unequaled, supreme, and wondrous wisdom—doubting and disbelieving these wisdoms, yet still believing in sin and merit, cultivating good roots, and vowing to be born in that land—these sentient beings are born in those palaces. Their lifespan is five hundred years, during which they never see the Buddha, never hear the scriptures and Dharma, and never see the assembly of holy bodhisattvas and śrāvakas. Therefore, in that land, it is called womb birth. If there are sentient beings who clearly believe in the Buddha-wisdom, up to the supreme wisdom, perform various merits, and dedicate them with faithful minds, these sentient beings are spontaneously born by transformation within seven-jeweled flowers, seated cross-legged. In an instant, their bodily marks, radiant light, wisdom, and merit are fully perfected, just like those of the bodhisattvas. Furthermore, Maitreya, when great bodhisattvas in Buddha-lands of other directions give rise to the mind desiring to see the Buddha of Immeasurable Life, reverently make offerings to him and the assembly of bodhisattvas and śrāvakas, those bodhisattvas, upon the end of their lives, attain rebirth in the land of Immeasurable Life, spontaneously born by transformation within seven-jeweled flowers. Maitreya, you should know: those born by transformation do so because their wisdom is superior; those born from the womb all lack wisdom, and for five hundred years they never see the Buddha, never hear the scriptures and Dharma, never see the assembly of bodhisattvas and śrāvakas, have no means to make offerings to the Buddha, do not know the bodhisattva practices and rules, and cannot cultivate merits. You should know that this person, in past lives, lacked wisdom, which was brought about by doubt." The Buddha said to Maitreya: "For example, a wheel-turning sage king has a seven-jeweled prison, variously adorned, with couches and curtains arranged, and silk banners hung. If any young prince commits an offense against the king, the king immediately places him within that palace, binds him with golden chains, and provides offerings of food, drink, clothing, bedding, flowers, incense, music, and dance, just like the wheel-turning king, lacking nothing. What do you think—would these princes take pleasure in that place?" He replied: "No, they would only seek powerful persons through various means, wishing to escape on their own." The Buddha told Maitreya: "These sentient beings are also like this. Because they doubted the Buddha's wisdom, they are born in those seven-jeweled womb-birth palaces. There is no punishment, nor even a single thought of evil. Yet for five hundred years they do not see the Three Jewels, cannot make offerings, and cannot cultivate good roots; they consider this suffering, and though they have other pleasures, they still do not delight in that place. If these sentient beings recognize their original fault, deeply repent and reproach themselves, and seek to leave that place, they will immediately, as they wish, go to where the Buddha of Immeasurable Life is, reverently make offerings, and also be able to travel to immeasurable and countless other Buddhas to cultivate merits. Maitreya, you should know: if there are bodhisattvas who give rise to doubts, they lose great benefit. Therefore, one should clearly believe in the unsurpassed wisdom of the Buddhas." Since these are the true words of the Tathāgata, there is no reason to doubt them. Once remorse comes, it will be hard to undo; how could one not be cautious!'

1.31

Fourth, to reveal the causes and conditions of rebirth: generally speaking, all the stated causes of rebirth are not only able to induce the adornments of the direct reward, but also to induce its dependent reward, the pure land. Simply because one relies on the power of the Tathāgata's original vow, one experiences it accordingly; it is not accomplished through the causal power of one's own karma, and therefore it is called the cause of rebirth. As for the characteristics of this cause, sūtras and treatises offer many: if one relies on the Contemplation Sūtra, it speaks of sixteen contemplations; in the Treatise on Rebirth, it speaks of the five gates of practice; now, relying on this Sutra of Immeasurable Life, it speaks of the causes of the three grades. Within the highest grade, five clauses are spoken of: first, abandoning home and discarding desire to become a śramaṇa, which reveals the expedient means for giving rise to the direct cause; second, generating the bodhimind, which clarifies the direct cause; third, single-mindedly recollecting that Buddha, which clarifies cultivating contemplation; fourth, performing various merits, which clarifies giving rise to practice—these contemplations and practices serve as auxiliary karma; fifth, vowing to be born in that land. This one is the vow, while the preceding four are practices; it is only through the conjunction of practice and vow that one attains rebirth.

1.32

The account of the middle grade has four clauses: first, although unable to become a śramaṇa, one should generate the unsurpassed bodhimind, which clarifies the direct cause; second, vowing to be born in that land. The preceding practice and this vow combine to form the cause.

1.33

Within the lowest grade, two kinds of persons are spoken of, and for each of the two persons, there are three clauses. The three of the first person are: first, even if unable to perform various merits, one should generate the unsurpassed bodhimind, which clarifies the direct cause; second, with up to ten recitations, single-mindedly recollecting that Buddha, which is the auxiliary karma; third, vowing to be born in that land. This vow and the preceding practice combine to form the cause; this clarifies a person of indeterminate lineage. Among the three clauses for the second person: first, hearing the profound Dharma, rejoicing with faith and delight—this clause also reveals the direct cause of generating the mind, but in order to distinguish him from the former person, deep faith is brought forward; second, with up to a single recitation, recollecting that Buddha, which is the auxiliary cause. The former person lacked deep faith, so ten recitations were necessary; this person possesses deep faith, so ten recitations need not be completed; third, with a sincere mind, vowing to be born in that land. This vow and the preceding practice combine to form the cause; this concerns a person of the bodhisattva lineage.

1.34

The sūtra speaks thus. Now, this text briefly distinguishes their characteristics, wherein there are two [aspects]: first, explaining the primary cause; second, explaining the auxiliary conditions. What is called the "primary cause" refers to generating the supreme bodhicitta—that is, not wishing for worldly wealth and pleasures nor the bodhi of the two vehicles, but a bodhisattva single-mindedly aspiring to the bodhi of the three bodies; this is named the supreme bodhicitta. Although this is the general indication, within it there are two kinds: first, generating the mind in accordance with phenomena; second, generating the mind in conformity with principle.

1.35

As for "in accordance with phenomena": afflictions are countless, and with an aspiring mind one wishes to cut them all off; wholesome dharmas are immeasurable, and one vows to cultivate them all; sentient beings are boundless, and one vows to deliver them all. Determining one's aspirations in regard to these three matters, the first is the primary cause for the Tathāgata's virtue of severance; the second is the primary cause for the Tathāgata's virtue of wisdom; the third mind is the primary cause for the virtue of grace. The three virtues combine into supreme bodhi; that is, the three minds collectively serve as the cause for supreme bodhi. Although cause and effect differ, their breadth and length are equal, having nothing omitted and containing everything without exception. As a sūtra says: "Initial generation of the mind and ultimate [realization] are not two or different. / Between these two minds, the prior mind is the harder: / delivering others first while oneself is not yet delivered; / therefore, I pay homage to the [initial] generation of the mind." Although the fruit of this mind is bodhi, its flowering retribution lies in the pure land. Why is this? The measure of bodhicitta is vast and boundless, everlasting and limitless; therefore, it can induce the vast, boundaryless pure land as circumstantial retribution and the everlasting, immeasurable lifespan as primary retribution. Nothing other than bodhicitta can match it; therefore, this mind is said to be the primary cause for [that rebirth]. This explains the characteristics of generating the mind in accordance with phenomena.

1.36

As for what is called "generating the mind in conformity with principle": one faithfully understands that all dharmas are like illusions and dreams, neither existent nor non-existent, beyond words and cut off from conceptual thought. Relying on this faithful understanding, one generates the vast mind: although one does not see afflictions or wholesome dharmas as existent, one does not repudiate what is to be cut off and what is to be cultivated; therefore, although one vows to cut off and cultivate them all, one does not violate the wishless samādhi. Although one vows to deliver all immeasurable sentient beings, one does not maintain the existence of a deliverer or the delivered; thus, one is able to conform to emptiness and signlessness. As a sūtra says: "Having thus delivered immeasurable sentient beings, in reality no sentient being has attained deliverance," and so on at length. Therefore, generating the mind in this manner is inconceivable. This explains the characteristics of generating the mind in conformity with principle.

1.37

Generating the mind in accordance with phenomena admits of retrogression; people of indeterminate nature are also able to generate it. Generating the mind in conformity with principle is non-retrogressing; only people of the bodhisattva nature are able to generate it. The merit of generating the mind in this way is boundless; even if all Buddhas were to expound it for exhaustless kalpas, those merits could not be exhausted. The characteristics of the primary cause are briefly stated thus.

1.38

Next, explaining the auxiliary causes. Auxiliary causes are of many kinds, appearing frequently across sūtras and treatises, and need not be detailed here; each may be known by analogy. Now, we shall briefly clarify the ten recitations for the lower grade. In the ten recitations for the middle and lower grades in this sūtra, within a single expression two meanings are contained: namely, the explicit meaning and the implicit meaning.

1.39

As for the implicit meaning: this is spoken regarding the third pair's purely pure land fruit to explain the merit of the lower grade's ten recitations. This is like what is said in the Maitreyaparipṛcchā-sūtra: "At that time, Maitreya Bodhisattva said: 'As the Buddha has spoken of the merits and benefits of Amitābha Buddha, if one can be mindful of that Buddha in ten continuous, unbroken recitations, one will immediately attain rebirth. How should one be mindful?' The Buddha said: 'It is not a worldly person's mindfulness, not an unwholesome mindfulness, and not a mindfulness mixed with fetters. Endowed with such mindfulness, one will immediately attain rebirth in the land of Sukhāvatī. There are altogether ten recitations. What are the ten? First, toward all sentient beings, always give rise to a mind of loving-kindness, and do not disparage their conduct toward all sentient beings—if one disparages their conduct, one will never attain rebirth; second, toward all sentient beings, deeply give rise to a mind of compassion, eliminating intentions of harm; third, generate a mind of protecting the Dharma without sparing bodily life, and do not give rise to slander toward all dharmas; fourth, give rise to a resolute mind in patience; fifth, have a deeply pure mind, not being greedy for gain and offerings; sixth, generate the mind of omniscient knowledge, constantly contemplating it daily without neglecting or forgetting it; seventh, toward all sentient beings, give rise to a mind of respect, eliminating thoughts of arrogance and speaking humbly; eighth, do not give rise to a mind of relish and attachment toward worldly talk; ninth, draw near to the enlightenment factors, deeply giving rise to the causes and conditions of various wholesome roots, and leaving far behind the agitated and distracted mind; tenth, properly mindful, contemplate the Buddha, removing all doubts.'"

1.40

Interpretation: Since these ten recitations are not those of worldly people, one should know that only bodhisattvas of the first bhūmi and above can be endowed with these ten recitations. Serving as the cause of the lower grade for the purely pure land, this is the ten recitations of the implicit meaning.

1.41

As for the characteristics of the ten recitations of the explicit meaning, they are spoken regarding the fourth pair's pure [land]. As the Contemplation Sūtra says: "As for the lowest rebirth of the lowest grade, there may be sentient beings who commit unwholesome karma—the five heinous crimes, the ten non-virtues, and are endowed with all unwholesome deeds. When about to die, they meet a good spiritual friend who explains the marvelous Dharma to them and teaches them to practice buddhānusmṛti. If they are unable to practice mindfulness, they should invoke the Buddha of Immeasurable Life; thus, in thought after thought, the transgressions of eighty billion kalpas of birth-and-death are eliminated, and after life ends, they immediately attain rebirth," and so on at length. With what kind of mind is it called the "utmost mind"? What is called the "ten continuous recitations"? Master Kumārajīva said: "For example, suppose a person meets a wicked bandit in an open wilderness who brandishes a spear and draws a sword, coming straight to kill him. That person runs desperately, looking to cross a river. At that time, he only thinks of a means to cross the river. Having reached the riverbank, should he cross with his clothes on, or should he cross with his clothes off? If he crosses wearing his clothes, he fears he cannot get across; if he crosses taking off his clothes, he fears there is no time. He has only this thought, without any other intention; the focused thought of crossing the river is just one single thought. Ten such thoughts without being mixed with other thoughts—the practitioner is also like this. Whether recollecting the Buddha's name or contemplating the Buddha's physical form, being mindful of the Buddha without interruption for up to ten recitations—such an utmost mind is called ten recitations." This is the characteristic of the ten recitations of the explicit meaning.

First 41 of 98 passages. Read on

Linked texts (1)

遊心安樂道 — Classical Chinese