往生淨土決疑行願二門 1.9

1.9

問：《小彌陀經》等皆說彼國有聲聞弟子，及《皷音王經》云「佛母名殊勝妙顏」，亦應復有女人。答：佛母恐指初降生時。成正覺已，國土隨淨，必無女人。其母或轉成男子，如此方龍女；或復命終，如悉達母。有人注論引此經文，而云「彼土亦有女人」者，非也。聲聞，如《觀經疏》及《十疑論》和會。今明大乘復有三種：一者三乘通教，此則門雖通大，類狎二乘。又，當教菩薩雖復化他淨佛國土，化畢還同二乘歸於永滅，淨土深理非彼所知，非了義也。二者大乘別教，此明大乘獨菩薩法，雖談實理道，後方證因果。不融淨土，則理外修成萬法乃不由心具，雖塵劫修道廣遊佛剎，指彼淨土因果但是體外方便，斯亦未了。三者佛乘圓教，此教詮旨圓融因果頓足佛法之妙，過此以往不知所裁也。經曰「十方諦求更無餘乘，唯一佛乘」，斯之謂與。是則大乘中大乘、了義中了義，十方淨穢卷懷同在於剎那，一念色心羅列遍收於法界，並天真本具，非緣起新成。一念既然，一塵亦爾，故能一一塵中一切剎，一一心中一切心，一一心塵復互周，重重無盡無障礙，一時頓現非隱顯，一切圓成無勝劣。若神珠之頓含眾寶，猶帝網之交映千光。我心既然，生佛體等，如此則方了迴神億剎，實生乎自己心中；孕質九蓮，豈逃乎剎那際內。苟或事理攸隔、淨穢相妨，安令五逆凡夫十念便登於寶土、二乘賢輩迴心即達於金池也哉？信此圓談則事無不達，昧斯至理則觸類皆迷。故《華嚴經》云「心如工畫師，造種種五陰。一切世間中，無不從心造。」（造通二種，一者理具名造，十界依正一念頓足。二者變起名造，全理緣起知無不為）如心佛亦爾，如佛眾生然。心佛及眾生，是三無差別（實由三無差別，方得感應道交。悲願相攝，共變各變，因果方成。若但知一理無差，不曉諸法互具，則未善圓旨）。

Question: The *Smaller Amitābha Sūtra* and others all say that in that land there are śrāvaka disciples, and the *Drum Sound King Sūtra* says, "The Buddha's mother is named Exquisite and Wonderful Countenance"; thus there should also be women. Answer: "The Buddha's mother" presumably refers to when he first descended to be born. Once he attained true awakening, his realm became pure accordingly, and there are definitely no women. His mother either transformed into a man, like the dragon girl in this realm; or passed away, like Siddhārtha's mother. As for someone who annotated the treatise, citing this scriptural passage and saying, "In that land there are also women," that is incorrect. As for the śrāvakas, they are harmonized and explained as in the *Commentary on the Visualization Sūtra* and the *Treatise Explaining the Ten Doubts*. Now, to clarify the Mahāyāna, there are further three kinds: First, the Shared Teaching of the three vehicles. In this, although the gate accesses the great, its types are intimately close to the two vehicles. Furthermore, although the bodhisattva of this teaching transforms others and purifies Buddha-lands, once the transformation is complete, he returns to being identical with the two vehicles, entering eternal extinction; the profound principle of the Pure Land is not known by him, so it is not definitive. Second, the Separate Teaching of the Mahāyāna. This clarifies the Mahāyāna as the Dharma unique to bodhisattvas; although it speaks of the real principle, it is only after the path is realized that cause and effect are verified. Not blending with the Pure Land, cultivation is accomplished outside of principle, and the myriad dharmas are not inherently possessed by the mind. Although one cultivates the path for dust-mote kalpas and roams extensively in Buddha realms, pointing to the cause and effect of that Pure Land is merely an expedient outside the essence; this also is not definitive. Third, the Perfect Teaching of the Buddha Vehicle. This teaching explains the purport of perfect interpenetration, the sudden sufficiency of cause and effect, and the marvel of the Buddha-dharma, beyond which one knows not how to judge. The sūtra says: "Searching throughout the ten directions, there is no other vehicle, only the one Buddha vehicle"—this is what it means. This, then, is the Mahāyāna among Mahāyānas, the definitive among the definitive: the purity and defilement of the ten directions are rolled up and embraced together in an instant; the forms and minds of a single thought completely gather and encompass the dharmadhātu. Both are fundamentally possessed of natural truth, not newly formed through dependent origination. Since a single thought is like this, a single dust particle is also like this; therefore, within each single dust particle are all realms, within each single mind are all minds, and each single mind and dust particle mutually pervade one another, manifold and endless without obstruction, appearing all at once, neither hidden nor manifest, all perfectly complete without superior or inferior. It is like a divine jewel suddenly containing numerous treasures, like the net of Indra mutually reflecting a thousand lights. Since my mind is like this, and sentient beings and the Buddha are equal in essence, only thus does one realize that directing one's spirit across billions of realms is actually being born within one's own mind; conceiving one's substance within the nine lotuses, how could it escape from within the boundary of an instant? If matter and principle were separated, and purity and defilement obstructed each other, how could an ordinary person guilty of the five heinous crimes ascend to the jewel land in ten recitations, and the worthy ones of the two vehicles arrive at the golden pond as soon as they turn their minds? Believing this perfect exposition, there is nothing in practice that is not penetrated; being blind to this supreme principle, one is confused at every encounter. Therefore, the *Avataṃsaka Sūtra* says: "The mind is like a skilled painter, creating the various five aggregates. Among all the worlds, there is nothing that is not made from the mind." (Making is twofold: first, inherently possessing in principle is called 'making', where the dependent and primary rewards of the ten realms are suddenly sufficient in a single thought; second, transforming and arising is called 'making', where, being entirely the dependent origination of principle, there is nothing it does not do.) "As is the mind, so is the Buddha; as is the Buddha, so are sentient beings. The mind, Buddha, and sentient beings—these three are without distinction." (Truly, it is through these three being without distinction that sympathetic resonance is achieved. Compassion and vows mutually gather; shared transformation and distinct transformation occur, and cause and effect are realized. If one only knows that the single principle is without distinction, but does not comprehend that all dharmas inherently possess one another, then one has not mastered the perfect purport.)