[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [淨土或問](https://indike.org/pramana/in.bauddha.taisho.1972) › 1.13 # 淨土或問 1.13 淨土或問 1.13 - **Language:** Classical Chinese ### [1.13](https://indike.org/pramana/in.bauddha.taisho.1972.1.13) 問曰：淨土修法，其詳可得聞乎？答曰：淨土無修，修因迷有。法無高下，高下由根。根有多珠、修分多類，攝其多類總有三門：一曰觀想、二曰憶念、三曰眾行，皆依極樂彌陀以為之主也。一曰觀想者，如《觀經》云「諸佛如來是法界身，入一切眾生心想中。是故汝等心想佛時，是心即是三十二相八十隨形好。是心作佛，是心是佛。諸佛正遍知海從心想生，是故應當一心繫念諦觀彼佛。」天台疏曰「諸佛如來下，泛明諸佛。是故應當下，遍觀彌陀。法界身者，報佛法性生也。眾生心淨，法身自在，故云入。如白日昇天影現百川，明佛身自在能隨物現也。又法界身是佛身，無所不遍，法界為體。得此觀佛三昧，解入相應，故云入心想也。是心作佛者，佛本是無，心淨故有。是心是佛者，向聞佛本是無、心淨故有，便謂條然，故云即是。始覺名作，終成即是佛。」妙宗釋曰「欲想佛身，須知觀體。體是本覺，起成能觀。本覺乃是諸佛法界之身，以諸如來無別所證，全證眾生本性故也。若始覺有功，本覺乃顯，故云法身從心想生。又復彌陀與一切佛，一身一智應用亦然。彌陀身顯即諸佛身，諸佛相明即彌陀體，是故泛明生諸佛身，以為觀察彌陀觀體。從法界身下，是約感應道交釋。從又法界身下，約解入相應釋。」融心解云「若無初釋，則觀非觀佛。若無次釋，則生佛體殊。二釋相成，是今觀法。」妙宗又曰「今之心觀，非直於陰觀本性佛，乃託他佛顯乎本性，故先明應佛入我想心，次明佛身全是本覺。故應佛顯，知本性明。託外義成，唯心觀立。若論作，是即不思議三觀也。以若破若立皆名為作，空假二觀也；不破不立名之為是，中道觀也。全是而作，則三諦俱破、三諦俱立；全作而是。則於三諦俱非破非立，即中之空假名作。能破三惑、能立三法，故感他佛三身圓應，能成我心三身當果，即空假之中名。是則全惑即智、全障即德，故心是應佛、心是果佛。故知作是一心修此三觀，十六觀之總體、一經之妙宗也。」又曰「此觀能令四佛土淨，如是方為此經宗致。」乃至云「以此經本為韋提希厭同居穢，求同居淨，故談妙觀觀彼依正。三觀若成，麁垢先落，非有餘淨，更生何處？須知正為生同居淨故說三觀，良由觀妙能破三惑，不獨感於同居淨土，隨其惑斷淺深之處，自然感得有餘等三。如病須藥，本為身安；求得仙方修合服之，不但身安兼能輕骨。身安可喻生同居淨，輕骨可喻感上三土。只是一藥，効乃深勝，如一妙觀能淨四土。」解云「韋提本欲捨穢取淨，而佛示觀法，捨穢必盡、顯淨無遺。如月蓋為免舍離果報之病，故請觀音及乎宣呪，乃能消伏三毒之根、具足五眼之果。故一心三觀求生淨土者，以三惑為穢土之因，以三諦為淨土之果，故別惑盡則寂光淨，究竟三諦也。別惑未盡，則實報淨，分證三諦也。」云云。如上所明一心三觀能破三惑能淨四土，其或未破而生安養同居者，託勝增修，則有餘等三淨可待矣。且教有云：五濁輕重同居淨穢，而圓觀輕濁所感同居依正最淨。比修戒善及餘經眾善感安養土，其相天殊。故天台宗以圓觀為定善也。二曰憶念者，或緣相好、或持名號，皆名憶念，而有理有事。如《華嚴》解脫長者云：「我若欲見安樂世界無量壽如來，隨意即見。如是十方一切世界所有如來，我若欲見，隨意即見。我能了知一切如來國土莊嚴神通等事，無所從來亦無所至，無有行處亦無住處，亦如己身，無來無去、無行住處。然彼如來不來至此，我不往彼，知一切佛及與我心皆如夢故。如夢所見，從分別生。見一切佛，從自心起。又知自心如器中水，悟解諸法如水中影。又知自心猶如幻術，知一切佛如幻所作。又知自心諸佛菩薩悉皆如響，譬如空谷隨聲發響，悟解自心隨念見佛。我如是知、如是憶念，所見諸佛皆由自心。」貞元疏曰「無所從來下，正辨惟心，即心無心便入真如，了彼相虛惟心現故。既了惟心，了心即佛，故隨所念無非佛矣。下列四喻，通顯惟心喻無來往，別喻兼明不出入等。四喻皆具四觀，一正是惟心、二惟心故空、三惟心故假、四惟心故中，融而無礙即華嚴意。夢喻不來不去、影喻不出不入、幻喻非有非無、響喻非合非散。」又如《般舟經》教修佛立三昧，專念彌陀。其略云「常念彼佛，譬如夢見金寶親屬相與娛樂」等。永明曰「此喻惟心所作，即有而空故無來去。又如幻非實，則心佛兩忘。而不無幻相，則不壞心佛。空有無礙即無去來。不妨普見，見即無見，常契中道。是以佛實不來，心亦不去，感應道交惟心自見。」又如《楞嚴》大勢至云：「若子憶母，如母憶時。母子歷生，不相違遠」至「我本因地以念佛心入無生忍」。霅川以理事判之曰「觀其母子相憶之喻，則是同居事相而已。觀其自證無生法忍，則念佛心不可單約事相而解。念存三觀、佛具三身、心破三惑，無生忍位乃可入焉。」又如《彌陀經》云「執持名號」至「一心不亂」，淨覺曰「一心不亂，例前妙觀同名正受，即定心定善也。據往人之論則有理事。若達此心，四性不生，與空慧相應，是理一心。若用心存念，念念不間，名事一心也。」真歇亦曰「一心不亂兼含理事。若事一心，人皆可以行之，由持名號心不亂故，如龍得水、似虎靠山。此即《楞嚴》『憶佛念佛，現前當來必定見佛，去佛不遠，不假方便自得心開。』連攝中下二根之義也。若理一心，亦非他法，但將阿彌陀佛四字做箇話頭，二六時中直下提撕，不以有心念、不以無心念、不以亦有亦無心念、不以非有非無心念，前後際斷一念不生，不涉階梯徑超佛地。」余嘗評之，不以有心念等文有四節，可配三觀，初節配空、次節配假、第三雙離、第四雙即，雙離雙即可配中觀，蓋彼中觀亦含遮照之義也。合而言之，無非以修契性，顯其當處即空、全體即有、亦非空有亦是空有，不可湊泊、不可擬議，心路絕處即名為佛。如上略舉數條，通名憶念，而各分理事。其理念者，與圓觀同，能破三惑、能淨四土，此攝上上根也。若其事相念者，近則感同居淨，遠則可為上三土之因耳。降此以下事相不等，如諸經所說，或一生繫念、或三月繫念、或晨朝十念、或七七日念、或十日十夜六時中念、或一日一夜不斷專念，加以深信之力、淨願之力、佛加被力，皆生極樂。又下而至逆惡凡夫，臨終十念亦許得生，此攝中根及下下根也。三曰眾行者，如《華嚴經》普賢菩薩勸進善財童子海會大眾，發十大願：一者禮敬諸佛、二者稱讚如來、三者廣修供養、四者懺悔業障、五者隨喜功德、六者請轉法輪、七者請佛住世、八者當隨佛學、九者恒順眾生、十者普皆回向。其一一願皆云「虛空界盡、眾生界盡、眾生業盡、眾生煩惱盡，我願乃盡。」而虛空界乃至眾生、業、煩惱不可盡，故我此願王無有窮盡，念念相續無有間斷，身語意業無有疲厭。至臨命終時最後剎那，一切諸根悉皆散壞，一切威勢悉皆退失，輔相大臣、宮殿內外、象馬車乘、珍寶伏藏無復相隨，惟此願王不相捨離，於一切時引導其前，一剎那間即得往生極樂世界。到已即見阿彌陀佛，其人自見生蓮華中，蒙佛授記。得授記已，經無數劫，普於十方不可說不可說世界，以智慧力隨眾生心而為利益，乃至能於煩惱大苦海中拔濟眾生令其出離，皆得往生極樂世界。又如《法華經》云「聞是經典，如說修行。於此命終，即往安樂世界阿彌陀佛大菩薩眾圍繞住處，生蓮花中寶座之上，不復為貪欲所惱，亦復不為嗔恚愚癡所惱，亦復不為憍慢嫉妬諸垢所惱，得菩薩神通無生法忍。」又如《大寶積經》發十種心往生極樂。佛告彌勒：「如是十心，非諸凡愚不善丈夫具煩惱者之所能發。何者為十？一者於諸眾生起於大慈無損害心；二者於諸眾生起於大悲無逼惱心；三者於佛王法不惜身命樂守護心；四者於一切法發生勝忍無執著心；五者不貪利養恭敬尊重淨意樂心；六者求佛種智於一切時無忘失心；七者於諸眾生尊重恭敬無下劣心；八者不著世論於菩提分生決定心；九者種諸善根無有雜染清淨之心；十者於諸如來捨離諸相起隨念心。是名菩薩發十種心。由是心故當得往生。若人於此十心隨成一心，樂欲往生彼佛世界，若不得生無有是處。」又如《觀經》云「欲生彼國者當修三福：一者孝養父母、奉事師長、慈心不殺、修十善業；二者受持三歸、具足眾戒、不犯威儀；三者發菩提心、深信因果、讀誦大乘、勸進行者。此三種業，過去未來現在諸佛淨業正因。」疏曰「初業共凡夫，次業共二乘，後業乃大乘不共之法也。又如《大本》三輩發菩提心，及諸經論所明，誦經持呪、建塔造像、禮拜讚頌、奉持齋戒、燒香散華、懸繒幡蓋，凡一行一事足以求生者，資之以信願回向之力，無不生也。」如上泛引，通名眾行。然願行既有大小之不等，而又各有理事之不同。且如《華嚴》十願《寶積》十心之類，生於極樂者，其所感依正之勝，及所見之佛、所聞之法，較諸小行常流應必懸異也。 > Question: May I hear in detail about the methods of practice for the Pure Land? Answer: In the Pure Land, there is no practice; practice exists because of delusion. Dharmas have neither superior nor inferior; superiority and inferiority stem from capacities. Capacities have many differences, and practices are divided into many kinds. Gathering their many kinds, altogether there are three gateways: the first is contemplation and visualization; the second is recollection and mindfulness; the third is diverse practices. All take Amitābha of Sukhāvatī as their sovereign. First, as for contemplation and visualization, as the Contemplation Sūtra says: 'The Buddha-Tathāgatas are the body of the dharma-realm, entering into the mind-thoughts of all sentient beings. For this reason, when you in your minds think of the Buddha, this mind is itself the thirty-two major marks and the eighty minor marks. This mind makes Buddha; this mind is Buddha. The ocean of the true and universal knowledge of all Buddhas arises from mind-thought. For this reason, you should with single mind tether your thoughts and closely contemplate that Buddha.' The Tiantai Commentary says: 'From "The Buddha-Tathāgatas" onward generally explains all Buddhas. From "For this reason, you should" onward specifically contemplates Amitābha. "Body of the dharma-realm" means born of the dharma-nature of the reward Buddha. When the minds of sentient beings are pure, the dharmakāya is sovereign and unhindered; thus it says "entering." Just as the white sun ascending into the sky reflects in a hundred rivers, it clarifies that the Buddha-body is sovereign and able to manifest according with things. Furthermore, the body of the dharma-realm is the Buddha-body, pervading everywhere, taking the dharma-realm as its substance. Attaining this buddhānusmṛti-samādhi, understanding and entering correspond; thus it says "entering into mind-thought." "This mind makes Buddha": the Buddha originally does not exist, but exists because the mind is pure. "This mind is Buddha": having previously heard that the Buddha originally does not exist and exists because the mind is pure, one might then claim they are separate; thus it says "is itself." Initial awakening is called "making"; final attainment is itself "being Buddha."' The Miaozong \[commentary\] explains: 'Wishing to visualize the Buddha-body, one must know the substance of contemplation. The substance is original awakening, which arises to become that which can contemplate. Original awakening is indeed the body of the dharma-realm of all Buddhas, because all Tathāgatas have nothing else to realize—they fully realize the original nature of sentient beings. If initial awakening has efficacy, original awakening is then revealed; therefore it says the dharmakāya arises from mind-thought. Furthermore, Amitābha and all Buddhas share one body and one wisdom, and their responsive functions are also the same. The manifestation of Amitābha's body is itself the bodies of all Buddhas; the illumination of all Buddhas' marks is itself Amitābha's substance. Therefore, generally explaining the arising of all Buddhas' bodies serves as the contemplation-substance for observing Amitābha. From "the body of the dharma-realm" onward explains according to the sympathetic resonance of stimulus and response. From "furthermore, the body of the dharma-realm" onward explains according to the correspondence of understanding and entering.' The Rongxin jie says: 'Without the first explanation, the contemplation would not be contemplating Buddha. Without the second explanation, the substances of sentient beings and Buddhas would be distinct. The two explanations complete each other; this is the present method of contemplation.' The Miaozong also says: 'The present contemplation of mind does not directly contemplate the original-nature Buddha upon the aggregates, but relies on the other Buddha to reveal one's original nature. Therefore it first clarifies that the response Buddha enters my contemplating mind, and next clarifies that the Buddha-body is entirely original awakening. Thus when the response Buddha is manifested, one knows that the original nature is illumined. Relying on the external, the meaning is achieved; the contemplation of mind-only is established. If we discuss "making" and "is," these are the inconceivable three contemplations: for whether negating or establishing, both are called "making"—the two contemplations of emptiness and conventional existence; neither negating nor establishing is called "is"—the contemplation of the Middle Way. Completely "is" and yet "making," then the three truths are all negated and the three truths are all established; completely "making" and yet "is," then regarding the three truths there is neither negating nor establishing; the emptiness and conventional existence within the Middle are called "making." Being able to destroy the three delusions and able to establish the three dharmas, it therefore evokes the perfect response of the other Buddha's three bodies, and is able to accomplish the future fruit of the three bodies of one's own mind; the Middle within emptiness and conventional existence is called "is." Then complete delusion is itself wisdom, and complete obstruction is itself virtue; therefore the mind is the response Buddha, and the mind is the fruit Buddha. Thus we know that "making" and "is" in one mind practicing these three contemplations is the overall substance of the sixteen contemplations, the wonderful purport of the entire sūtra.' It also says: 'This contemplation can make the four Buddha-lands pure; only such is the central purport of this sūtra.' It even goes on to say: 'Because this sūtra was originally for Vaidehī's revulsion toward the defilement of Common Residence and seeking the purity of Common Residence, it therefore spoke of the wonderful contemplation to observe his environment and person. If the three contemplations are accomplished, coarse defilements will fall away first; if there were no \[realms of\] Expediency with Remainder and Purity, where else could one be reborn? One must know that it was precisely for rebirth into the purity of Common Residence that the three contemplations were expounded. Because the contemplation is subtle and able to destroy the three delusions, it does not merely evoke the Pure Land of Common Residence; in accordance with where the severing of delusions is shallow or deep, one naturally evokes the three \[higher lands\] such as Remainder. Just as sickness requires medicine originally for bodily peace; if one seeks an immortal's formula, compounds, and takes it, not only does it bring bodily peace, it can also lighten the bones. Bodily peace can be compared to being born into the purity of Common Residence; lightening the bones can be compared to evoking the upper three lands. It is only a single medicine, yet its efficacy is deep and superior; just as one wonderful contemplation can purify the four lands.' The explanation says: 'Vaidehī originally wished to abandon defilement and choose purity, and the Buddha revealed the contemplation method, so that abandoning defilement was thorough and revealing purity was without remainder. Just as Candracchatra, in order to avoid the sickness of retribution at Vaiśālī, therefore requested Avalokiteśvara, and upon chanting the dhāraṇī, could then extinguish and subdue the roots of the three poisons and fully possess the fruits of the five eyes. Therefore, those who seek rebirth in the Pure Land through the three contemplations in one mind take the three delusions as the cause of defiled lands and the three truths as the fruit of the Pure Land; thus, when the distinctive delusions are exhausted, the land of Silent Illumination is pure, fully realizing the three truths. When the distinctive delusions are not yet exhausted, the land of True Reward is pure, partially realizing the three truths.' And so forth. As explained above, the three contemplations in one mind can destroy the three delusions and purify the four lands. If one has not yet destroyed them and is born into Sukhāvatī's Common Residence, by relying on that superior \[environment\] and increasing one's practice, the three purities such as Remainder can then be awaited. Moreover, the teachings say: the lightness or heaviness of the five defilements determines the purity or impurity of Common Residence, and the Common Residence's environment and person evoked by the complete contemplation of lightening defilements are the most pure. Compared to practicing precepts and good deeds and the various merits of other sūtras to evoke Sukhāvatī, their appearances are as distant as heaven and earth. Therefore, the Tiantai school regards the complete contemplation as concentrated goodness. Second, as for recollection and mindfulness: either focusing on the marks and features, or holding the name—both are called recollection and mindfulness, and there are principle and phenomena. As Elder Vimukta in the Avataṃsaka says: 'If I wish to see the Tathāgata Amitāyus of the World of Peace and Joy, I see him as I wish. In this way, of all the Tathāgatas in all the worlds of the ten directions, if I wish to see them, I see them as I wish. I am able to clearly know all the adornments, spiritual penetrations, and other matters of the Tathāgatas' lands, that they come from nowhere and go nowhere, having no place of going and no place of dwelling; just like my own body, having no coming and no going, no place of going or dwelling. Yet that Tathāgata does not come here, nor do I go there; because I know all Buddhas and my own mind are both like a dream. What is seen in a dream arises from discrimination; seeing all Buddhas arises from one's own mind. Furthermore, I know my own mind is like water in a vessel, understanding all dharmas are like reflections in water. Furthermore, I know my own mind is like an illusionist's art, knowing all Buddhas are like illusory creations. Furthermore, I know that in one's own mind all Buddhas and bodhisattvas are all like echoes, just as an empty valley sends forth an echo according to a sound, understanding that one's own mind sees the Buddha in accordance with thought. Knowing thus and recollecting thus, all the Buddhas I see are from my own mind.' The Zhenyuan Commentary says: 'From "come from nowhere" onward, it directly discerns mind-only; that the mind is without mind then enters true thusness, realizing those marks are empty and merely manifested by mind. Having realized mind-only, one realizes that the mind is itself Buddha; therefore, according with whatever is thought of, there is nothing that is not Buddha. Below, four metaphors are listed, which generally reveal that the metaphor of mind-only is without coming and going, and specifically also clarify neither exiting nor entering, and so forth. All four metaphors possess the four contemplations: first, exactly mind-only; second, because of mind-only, empty; third, because of mind-only, conventional; fourth, because of mind-only, the Middle. Integrated and unhindered—this is the meaning of the Avataṃsaka. The dream metaphor means neither coming nor going; the reflection metaphor means neither exiting nor entering; the illusion metaphor means neither existent nor non-existent; the echo metaphor means neither joined nor scattered.' Furthermore, as the Pratyutpanna-samādhi-sūtra teaches cultivating the samādhi of the Buddha's standing presence, focusing mindfully on Amitābha. Briefly, it says: 'Constantly be mindful of that Buddha, just as seeing in a dream gold, jewels, and relatives enjoying one another,' and so on. Yongming says: 'This metaphor shows that it is made by mind-only; being empty right within existence, there is neither coming nor going. Furthermore, being like an illusion and not real, both mind and Buddha are forgotten. Yet illusory marks are not absent, so mind and Buddha are not destroyed. Emptiness and existence are unhindered; thus there is no going or coming. It does not obstruct universal seeing; seeing is non-seeing, constantly tallying with the Middle Way. Therefore, the Buddha truly does not come, and the mind also does not go; the sympathetic resonance of stimulus and response is seen by mind-only itself.' Furthermore, as Mahāsthāmaprāpta in the Śūraṅgama says: 'If a child remembers the mother as the mother remembers \[the child\], mother and child, passing through lifetimes, will not be far apart,' up to 'I originally on the causal ground, through the mind of buddhānusmṛti, entered anutpattika-dharma-kṣānti.' Zhichuan distinguished this by principle and phenomena, saying: 'Observing the metaphor of mother and child remembering each other, this is merely the phenomenal aspect of Common Residence. Observing his personal realization of anutpattika-dharma-kṣānti, the mind of buddhānusmṛti cannot be understood solely in terms of phenomenal aspects. When mindfulness contains the three contemplations, the Buddha possesses the three bodies, and the mind destroys the three delusions, the stage of anutpattika-kṣānti can then be entered.' Furthermore, as the Amitābha-sūtra says: 'firmly holding the name' up to 'single-mindedly undisturbed,' Jingjue says: 'Single-mindedly undisturbed, by analogy with the previous wonderful contemplation, is equally named correct reception, which is the concentrated mind and concentrated goodness. According to the treatises of past masters, there are principle and phenomena. If one penetrates this mind, the four natures do not arise, and it corresponds with wisdom of emptiness; this is single-mindedness of principle. If one applies the mind to maintain mindfulness, thought after thought without interruption, it is called single-mindedness of phenomena.' Zhenxie also said: 'Single-mindedly undisturbed contains both principle and phenomena. As for single-mindedness of phenomena, everyone can practice it; because by holding the name the mind is undisturbed, like a dragon finding water, like a tiger leaning against a mountain. This is what the Śūraṅgama means by: "Recollecting the Buddha and being mindful of the Buddha, now or in the future one will definitely see the Buddha, not far from the Buddha; without relying on expedient means, one will naturally open one's mind." It gathers the meaning of both intermediate and lower capacities. As for single-mindedness of principle, it is also no other dharma: one simply takes the four characters "A-mi-tuo-fo" as a huatou, directly bringing it up and examining it throughout the twelve hours of the day; not being mindful with a mind of existence, not being mindful with a mind of non-existence, not being mindful with a mind of both existence and non-existence, not being mindful with a mind of neither existence nor non-existence; the boundaries before and after are severed, not a single thought arises, not stepping on gradations, directly leaping over to the Buddha-ground.' I have once evaluated this: the passage beginning with 'not being mindful with a mind of existence' has four clauses that can correspond to the three contemplations. The first clause corresponds to emptiness, the next clause corresponds to conventional existence, the third is double detachment, and the fourth is double identification. Double detachment and double identification can correspond to the contemplation of the Middle, for that contemplation of the Middle also contains the meanings of negation and illumination. Taken together, it is nothing other than matching the nature through practice, revealing that right here is empty, the entire substance is existent, neither empty nor existent, and both empty and existent; ungraspable, unthinkable; where the path of the mind is cut off is called Buddha. As briefly cited in several items above, they are collectively named recollection and mindfulness, each divided into principle and phenomena. Mindfulness of principle, identical with the complete contemplation, can destroy the three delusions and purify the four lands; this gathers those of the highest capacities. As for mindfulness of phenomenal aspects, in the near term it evokes the purity of Common Residence, and in the long term it can serve as the cause for the upper three lands. Below this, phenomenal aspects are not uniform: as taught in various sūtras, either tethering mindfulness for a lifetime, or tethering mindfulness for three months, or ten recitations in the morning, or mindfulness for forty-nine days, or mindfulness during the six periods of ten days and ten nights, or uninterrupted focused mindfulness for one day and one night—supplemented with the power of deep faith, the power of pure vows, and the power of the Buddha's empowerment—all will be born in Sukhāvatī. Furthermore, descending down to ordinary beings guilty of rebellious offenses and evil deeds, ten recitations at the time of death are also permitted to attain rebirth; this gathers intermediate capacities and the lowest of the low capacities. Third, as for diverse practices: as when Bodhisattva Samantabhadra in the Avataṃsaka-sūtra encouraged the youth Sudhana and the great assembly of the ocean-wide gathering to make ten great vows: first, to pay homage to all Buddhas; second, to praise the Tathāgatas; third, to broadly cultivate offerings; fourth, to repent of karmic hindrances; fifth, to rejoice in merit; sixth, to request the turning of the wheel of Dharma; seventh, to request the Buddhas to remain in the world; eighth, to constantly follow the Buddhas in study; ninth, to always accord with sentient beings; tenth, to universally dedicate all merit. Each vow says: 'If the realm of empty space is exhausted, if the realms of sentient beings are exhausted, if the karma of sentient beings is exhausted, if the afflictions of sentient beings are exhausted, then my vows will be exhausted.' But because the realm of empty space, up to sentient beings, karma, and afflictions cannot be exhausted, therefore these king of vows of mine have no exhaustion, succeeding thought after thought without interruption, without weariness in bodily, verbal, and mental actions. When approaching the end of life at the very last moment, all faculties are scattered and ruined, all majesty and power are lost and gone, ministers and counselors, palaces inside and out, elephants, horses, carriages, and hidden treasures of jewels no longer follow along; only this king of vows does not abandon or depart, leading the way before him at all times, so that in a single instant he is reborn in the world of Sukhāvatī. Having arrived, he immediately sees Amitābha Buddha; that person sees himself born within a lotus flower, receiving vyākaraṇa from the Buddha. Having received vyākaraṇa, passing through countless kalpas, universally in inexpressibly inexpressible worlds of the ten directions, through the power of wisdom he brings benefit in accordance with the minds of sentient beings, even being able to pull sentient beings out of the great ocean of suffering of afflictions to make them transcend, all attaining rebirth in the world of Sukhāvatī. Furthermore, as the Lotus Sūtra says: 'Hearing this classic and practicing as spoken, when life here ends, one will immediately go to the dwelling place of Amitābha Buddha surrounded by the great assembly of bodhisattvas in the World of Peace and Joy, born upon a jeweled seat within a lotus flower, no longer troubled by greed and desire, nor troubled by anger and delusion, nor troubled by the defilements of arrogance and jealousy, attaining the bodhisattva's spiritual penetrations and anutpattika-dharma-kṣānti.' Furthermore, as the Mahāratnakūṭa-sūtra speaks of giving rise to ten kinds of minds to be reborn in Sukhāvatī. The Buddha told Maitreya: 'Such ten minds cannot be generated by ordinary fools, unwholesome men, or those possessing afflictions. What are the ten? First, giving rise to great loving-kindness toward all sentient beings, with a mind free of harmfulness; second, giving rise to great compassion toward all sentient beings, with a mind free of affliction; third, not begrudging body or life regarding the Buddha's king of dharmas, with a mind that delights in protecting it; fourth, generating superior patience regarding all dharmas, with a mind free of clinging; fifth, not coveting material gain, offerings, or respect, with a pure and joyful mind; sixth, seeking the Buddha's sarvajñatā, with a mind that is unforgetful at all times; seventh, respecting and honoring all sentient beings, without a base mind; eighth, not attached to worldly talk, giving rise to a resolute mind regarding the bodhipakkhiyā-dhammā; ninth, planting all roots of goodness, with a pure mind free of defilement; tenth, abandoning all marks regarding all Tathāgatas, giving rise to a mind of mindful recollection. These are called the ten kinds of minds generated by a bodhisattva. By virtue of these minds, one will attain rebirth. If a person accomplishes any one of these ten minds and delights in wishing to be reborn in that Buddha's world, it is impossible that he would not be reborn.' Furthermore, as the Contemplation Sūtra says: 'Those who wish to be born in that land should cultivate the three blessings: first,孝 filially nourishing parents, serving teachers and elders, having a compassionate mind without killing, and cultivating the ten wholesome karmas; second, receiving and upholding the three refuges, being fully endowed with all the precepts, and not violating deportment; third, giving rise to the bodhicitta, deeply believing in cause and effect, reading and reciting the Mahāyāna, and encouraging practitioners. These three kinds of karma are the correct causes for the pure karma of all Buddhas of the past, future, and present.' The Commentary says: 'The first karma is shared with ordinary beings; the second karma is shared with the two vehicles; the latter karma is the uncommon dharma of the Mahāyāna.' Furthermore, as the Larger Text explains the three grades giving rise to the bodhicitta, and as explained in various sūtras and treatises: reciting sūtras and holding dhāraṇīs, building stupas and making images, bowing and singing praises, upholding vegetarian fasts and precepts, burning incense and scattering flowers, hanging silk banners and canopies—every single practice and single deed sufficient to seek rebirth, when assisted by the power of faith, vows, and dedication, brings rebirth without exception. Citing broadly as above, they are collectively named diverse practices. However, since vows and practices have differences of great and small, they also each have differences of principle and phenomena. Take, for instance, such things as the ten vows of the Avataṃsaka and the ten minds of the Ratnakūṭa: when born in Sukhāvatī, the superiority of the environment and person they evoke, as well as the Buddhas they see and the Dharmas they hear, must indeed be vastly different compared to the common run of minor practices. > — English (machine translation) (machine translation) - [Previous: 1.12](https://indike.org/pramana/in.bauddha.taisho.1972.1.12) - [Next: 1.14](https://indike.org/pramana/in.bauddha.taisho.1972.1.14) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.1972.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1972~en-mt.1.13) — English, machine translation ## Linked texts (2) - [樂邦文類](https://indike.org/pramana/in.bauddha.taisho.1969a.4.46) — Classical Chinese - [西方合論](https://indike.org/pramana/in.bauddha.taisho.1976.3.12) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1972.1.13](https://indike.org/pramana/in.bauddha.taisho.1972.1.13) · Pramāṇa