西方合論 9.7

9.7

First, pure awakening: if a practitioner desires rebirth in the real Pure Land, they must truly investigate and awaken in accordance with the Dharma. Why is this? Awakening is the guiding teacher on confused paths—just as when entering the dark, one must light a torch; awakening is the route map to the pure realm—just as when traveling far, one must know the postal stages; awakening is the leader of all practices—just as when charging a stronghold, one must follow the general. First, by awakening one is able to understand that the defiled is eternally pure, and thus one does not abandon purity. Second, upon hearing that the pure Buddha-lands are inconceivable, one is not timid. Third, knowing that cause and effect are not lost within ultimate emptiness, one ceases all evil dharmas and creates them no more. Fourth, one knows that that land has no going and no coming, and this [land] likewise has no going and no coming. Fifth, one awakens to the fact that the Buddha's physical measure pervades empty space, and the physical measure of sentient beings also pervades empty space—just as with the karmic power of the hells, it is full for one person and equally full for many persons. Sixth, upon hearing of the countless practices over asaṃkhyeya kalpas, it is like someone speaking of an event within a finger-snap, and one is not alarmed or frightened. Seventh, cultivating the ten good actions and three blessings, one does not dwell in the realms of humans and devas. Eighth, like recalling the events of a dream after waking, one does not conceive notions of existence or non-existence. Ninth, like seeing one's native home with one's own eyes, believing and disbelieving can no longer be found. Tenth, knowing the selflessness of dharmas, one accords with nature to benefit sentient beings, never tiring straight through until attaining Buddhahood. When a bodhisattva has entered this gate, they accomplish pure dharmas and attain rebirth as they wish. Therefore, the highest grade in the Guan Wuliangshou jing says: 'Deeply understanding the principles and import, their mind is not alarmed or shaken regarding the supreme truth.' The Commentary states: 'The supreme truth refers to the true mark of all dharmas, where the path of words is cut off and the place of mental activity is extinguished.' Moreover, on the meaning of the six mindfulnesses for the highest grade, it says: 'Settling the mind without moving is called mindfulness.' The Sub-commentary states: 'When the principle of the supreme truth is entirely unmoved by the two extremes, it is universally termed mindfulness.' Thus in the Western Land, figures such as Vaidehī, Sudhana, and Nāgārjuna achieved rebirth by entering the bhūmis; in this realm, figures such as Master Huiyuan, Zhiyi, and Yongming achieved rebirth through realization and awakening. These are extensively recorded in all the sūtras and treatises, and cannot be cited in full. When treatises say that one is reborn there to seek awakening, this is spoken for those of middling and lower capacity; as for saying that once one has awakened to one's own Buddha there is no need to seek rebirth, this is spoken for bodhisattvas of the tenth bhūmi and above. If one claims that upon awakening to the supreme truth, those whose fetters are not yet severed all need not seek rebirth, then Nāgārjuna, Yongming, and the like would also be merely pressing their eyes to produce illusory flowers, creating trouble where there was none!