淨土十疑论
Ten Doubts about Pure Land
天台智顗大师 著
Translated by
Master Thich Thien Tam
Question 1 第一疑
Great Compassion is the life calling of Buddhas and Bodhisattvas. Thus, those who have developed the Bodhi Mind, wishing to rescue and ferry other sentient beings across, should simply vow to be reborn in the Triple Realm, among the five turbidities and the three evil paths. Why should we abandon sentient beings to lead a selfish life of tranquillity? Is this not a lack of compassion, a preoccupation with egoistic needs, contrary to the path of enlightenment?
问曰。诸佛菩萨以大悲为业。若欲救度众生。秖应愿生三界。于五浊三涂中。救苦众生。因何求生净土。自安其身。舍离众生。则是无大慈悲。专为自利。障菩提道。
Answer
There are two types of Bodhisattvas. The first type are those who have followed the Bodhisattva path for a long time and attained the Tolerance of Non-Birth (insight into the non-origination of phenomena). This reproach applies to them.
答曰。菩萨有二种。一者。久修行菩萨道。得无生忍者。实当所责。
The second type are Bodhisattvas who have not attained the Tolerance of Non-Birth, as well as ordinary beings who have just developed the Bodhi Mind. If they aspire to perfect that Tolerance and enter the evil life of the Triple Realm to save sentient beings, they should remain in constant proximity to the Buddhas.
二者。未得已还。及初发心凡夫。凡夫菩萨者。要须常不离佛。忍力成就。方堪处三界内。于恶世中。救苦众生。
As stated in the Perfection of Wisdom Treatise:“It is unwise for human beings who are still bound by all kinds of afflictions, even if they possess a great compassionate mind, to seek a premature rebirth in this evil realm to rescue sentient beings.
故智度论云。具缚凡夫。有大悲心。愿生恶世。救苦众生者。无有是处。
“Why is this so? It is because in this evil, defiled world, afflictions are powerful and widespread. Those who lack the power of Tolerance (of Non-Birth) are bound to be swayed by the external circumstances. They then become slaves to form and sound, fame and fortune, with the resulting karma of greed, anger and delusion. Once this occurs, they cannot even save themselves, much less others!
何以故。恶世界。烦恼强。自无忍力。心随境转。声色所缚。自堕三涂。焉能救众生。
“If, for example, they are born in the human realm, in this evil environment full of non-believers and externalists, it is difficult to encounter genuine teachers. Therefore, it is neither easy to hear the Buddhadharma nor to achieve the goals of the sages.
假令得生人中。圣道难得。
“Of those who planted the seeds of generosity, morality and blessings in previous lives and are thus now enjoying power and fame, how many are not infatuated with a life of wealth and honor, wallowing in endless greed and lust?
或因施戒修福。得生人中。得作国王大臣。富贵自在。
“Therefore, even when they are counselled by enlightened teachers, they do not believe them nor act accordingly. Moreover, to satisfy their passions, they take advantage of their existing power and influence, creating a great deal of bad karma. Thus, when their present life comes to an end, they descend upon the three evil paths for countless eons. After that, they are reborn as humans of low social and economic status. If they do not then meet good spiritual advisors, they will continue to be deluded, creating more bad karma and descending once again into the lower realms. From time immemorial, sentient beings caught in the cycle of Birth and Death have been in this predicament. This is called the ‘Difficult Path of Practice’.”
纵遇善知识。不肯信用。贪迷放逸。广造众罪。乘此恶业。一入三涂。经无量劫。从地狱出。受贫贱身。若不逢善知识。还堕地狱。如此轮回。至于今日。人人皆如是。此名难行道也。
The Vimalakirti Sutra also states, “If you cannot even cure your own illness, how can you cure the illness of others?”
故维摩经云。自疾不能救。而能救诸疾人。
The Perfection of Wisdom Treatise further states: “Take the case of two persons, each of whom watches a relative drowning in the river. The first person, acting on impulse, hastily jumps into the water. However, because he lacks the necessary skills, in the end, both of them drown. The second person, more intelligent and resourceful, hurries off to fetch a boat and sails to the rescue. Thus, both persons escape drowning.
又智度论云。譬如二人。各有亲眷。为水所溺。一人情急。直入水救。为无方便力故。彼此俱没。一人有方便。往取船筏。乘之救接。悉皆得脱水溺之难。
“Newly aspiring Bodhisattvas are like the first individual who still lacks the power of Tolerance (of Non-Rebirth) and cannot save sentient beings. Only those Bodhisattvas who remain close to the Buddhas and attain that Tolerance can substitute for the Buddhas and ferry countless sentient beings across, just like the person who has the boat.”
新发意菩萨。亦复如是如是。未得忍力。不能救众生。为此常须近佛。得无生忍已。方能救众生。如得船者。
The Perfection of Wisdom Treatise goes on to state: “This is not unlike a young child who should not leave his mother, lest he fall into a well, drown in the river or die of starvation; or a young bird whose wings are not fully developed. It must bide its time, hopping from branch to branch, until it can fly afar, leisurely and unimpeded.
又论云。譬如婴儿。不得离母。若也离母。或堕坑井。渴乳而死。又如鸟子。翅羽未成。秖得依树傅枝。不能远去。翅翮成就。方能飞空。自在无碍。
“Ordinary persons who lack the Tolerance of Non-Birth should limit themselves to Buddha Recitation, to achieve one-pointedness of Mind. Once that goal is reached, at the time of death, they will certainly be reborn in the Pure Land. Having seen Amitabha Buddha and reached the Tolerance of Non-Birth, they can steer the boat of that Tolerance into the sea of Birth and Death, to ferry sentient beings across and accomplish countless Buddha deeds at will.”
凡夫无力。唯得专念阿弥陀佛。使成三昧。以业成故。临终敛念得生。决定不疑。见弥陀佛。证无生忍已。还来三界。乘无生忍船。救苦众生。广施佛事。任意自在。
For these reasons, compassionate practitioners who wish to teach and convert sentient beings in hell, or enter the sea of Birth and Death, should bear in mind the causes and conditions for rebirth in the Pure Land. This is referred to as the ‘Easy Path of Practice’ in the Commentary on the Ten Stages of the Bodhisattvas.
故论云。游戏地狱行者。生彼国。得无生忍已。还入生死国。教化地狱受苦众生。以是因缘。求生净土。愿识其教。故十住婆沙论。名易行道也。
Question 2 第二疑
All phenomena are by nature empty, always unborn (Non-Birth), equal and still. Are we not going against this truth when we abandon this world, seeking rebirth in the Land of Ultimate Bliss? The (Vimalakirti) Sutra teaches that “to be reborn in the Pure Land, you should first purify your own Mind; only when the Mind is pure, will the Buddha lands be pure.” Are not Pure Land followers going against this truth?
问。诸法体空。本来无生。平等寂灭。今乃舍此求彼。生西方弥陀净土。岂不乖理哉。又经云。若求净土。先净其心。心净故。即佛土净。此云何通。
Answer
This question involves two principles and can be answered on two levels. (A) On the level of generality, if you think that seeking rebirth in the Pure Land means “leaving here and seeking there”, and is therefore incompatible with the Truth of Equal Thusness, are you not committing the same mistake by grasping at this Saha World and not seeking rebirth in the Pure Land, i.e., “leaving there and grasping here”? If, on the other hand, you say, “I am neither seeking rebirth there, nor do I wish to remain here,” you fall into the error of nihilism.
答。释有二义。一者总答。二者别答。总答者。汝若言求生西方弥陀净土。则是舍此求彼。不中理者。汝执住此。不求西方。则是舍彼着此。此还成病。不中理也。又转计云。我亦不求生彼。亦不求生此者。则断灭见。
The Diamond Sutra states in this connection: “Subhuti, ... do not have such a thought. Why? Because one who develops the Supreme Enlightened Mind does not advocate the (total) annihilation (of the marks of the dharmas.)” (Bilingual Buddhist Series, Vol. 1. Taipei: Buddhist Cultural Service, 1962, p. 130.)
故金刚般若经云。须菩提。汝若作是念。发阿耨菩提者。说诸法断灭相。莫作是念。何以故。发菩提心者。于法不说断灭相。
(B) On the level of Specifics, since you have brought up the truth of Non-Birth and the Pure Mind, I would like to give the following explanation. Non-Birth is precisely the truth of No-Birth and No-Death. No-Birth means that all dharmas are false aggregates, born of causes and conditions, with no Self-Nature. Therefore, they have no real “birth nature” or “time of birth”. Upon analysis, they do not really come from anywhere. Therefore, they are said to have No-Birth.
二别答者。夫不生不灭者。于生缘中。诸法和合。不守自性。求于生体。亦不可得。此生生时。无所从来。故名不生。
No-Death means that, since phenomena have no Self-Nature, when they are extinguished, they cannot be considered dead. Because they have no real place to return to, they are said to be not extinct (No-Death).
不灭者。诸法散时。不守自性。言我散灭。此散灭时。去无所至。故言不灭。
For this reason, the truth of Non-Birth (or No-Birth No-Death) cannot exist outside of ordinary phenomena, which are subject to birth and death. Therefore, Non-Birth does not mean not seeking rebirth in the Pure Land.
非谓因缘生外。别有不生不灭。亦非不求生净土。唤作无生。
The Treatise on the Middle Way states: “Dharmas (phenomena) are born of causes and conditions. I say they are thus empty. They are also called false and fictitious, and that is also the truth of the Middle Way.”
为此中论偈云。因缘所生法。我说即是空。亦名为假名。亦名中道义。
It also states: “Dharmas are neither born spontaneously nor do they arise from others. They are born neither together with nor apart from causes and conditions. They are therefore said to have Non-Birth.”
又云。诸法不自生。亦不从他生。不共不无因。是故知无生。
The Vimalakirti Sutra states: “Although he knows that Buddha Lands / Are void like living beings / He goes on practicing the Pure Land (Dharma) / to teach and convert men.” (Charles Luk, The Vimalakirti Nirdesa Sutra, p. 88.)
又维摩经云。虽知诸佛国。及与众生空。而常修净土。教化诸群生。
It also states: “We can build mansions at will on empty land, but it is impossible to build in the middle of empty space.”
又云。譬如有人。造立宫室。若依空地。随意无碍。若依虚空。终不能成。
When the Buddhas preach, they usually rely on the Two Truths (ultimate and conventional). They do not destroy the fictitious, provisional identities of phenomena while revealing their true characteristics.
诸佛说法。常依二谛。不坏假名。而说诸法实相。
That is why the wise, while earnestly striving for rebirth in the Pure Land, also understand that the nature of rebirth is intrinsically empty. This is true Non-Birth, and also the meaning of “only when the Mind is pure, will the Buddha Lands be pure”.
智者炽然求生净土。达生体不可得。即是真无生。此谓心净故。即佛土净。
The dull and ignorant, on the other hand, are caught up in the concept of birth. Upon hearing the term “Birth”, they understand it as actual birth; hearing of “Non-Birth”, they (cling to its literal meaning) and think that there is no rebirth anywhere. Little do they realize that “Birth is precisely Non-Birth, and Non-Birth does not hinder Birth.”
愚者为生所缚。闻生即作生解。闻无生即作无生解。不知生者即是无生。无生即是生。
Because they do not understand this principle, they provoke arguments, slandering and deprecating those who seek rebirth in the Western Pure Land. What a great mistake! They are guilty of vilifying the Dharma and belong to the ranks of deluded externalists (non-Buddhists).
不达此理。横相是非。嗔他求生净土。几许误哉。此则是谤法罪人。邪见外道也。
Question 3 第三疑
All the Pure Lands of the Buddhas of the ten directions have equal qualities and virtues. Their Dharma Nature is also the same. Therefore, the practitioner should meditate on all the virtues of the Buddhas and seek rebirth in the various Pure Lands of the ten directions. Why should he specifically seek rebirth in the Pure Land of one particular Buddha (i.e., Amitabha)? Is this not contrary to the truth of “equally in seeking rebirth”?
问。十方诸佛。一切净土。法性平等。功德亦等。行者普念一切功德。生一切净土。今乃偏求一佛净土。与平等性乖。云何生净土。
Answer
All the Pure Lands of the Buddhas are, in truth, equal. Nevertheless, since the majority of sentient beings in our world generally have dull faculties and defiled, scattered minds, it will be difficult for them to achieve samadhi, unless they concentrate exclusively on one realm.
答。一切诸佛土。实皆平等。但众生根钝。浊乱者多。若不专系一心一境。三昧难成。
The practice of constantly focusing on Amitabha Buddha is the “Single Mark Samadhi”. Because the Mind is exclusively devoted to one thing, the practitioner achieves rebirth in the Pure Land. In the Sutra Rebirth According to One’s Vows, Buddha Sakyamuni was asked by a Bodhisattva, “Honored One! There are Pure Lands in all ten directions. Why do you especially extol the Western Pure Land and urge sentient beings to focus continuously on Amitabha Buddha, seeking rebirth in His Land?”
专念阿弥陀佛。即是一相三昧。以心专至。得生彼国。如随愿往生经云。普广菩萨问佛。十方悉有净土。世尊何故偏赞西方弥陀净土。专念往生。
The Buddha replied, “Sentient beings in this Saha World generally have polluted, scattered minds. Therefore, I only extol one Pure Land in the West, focusing their Minds on a single realm. If they meditate on all Buddhas, the scope of attention will be too broad, their Minds will be lost and scattered and they will find samadhi difficult to attain. Thus, they will fail to achieve rebirth in the Pure Land.
佛告普广。阎浮提众生。心多浊乱。为此偏赞西方。一佛净土。使诸众生。专心一境。即易得往生。若总念一切佛者。念佛境宽。则心散漫。三昧难成。故不得往生。
“Furthermore, seeking the virtues of one Buddha is the same as seeking the virtues of all Buddhas – as all Buddhas have one common Dharma Nature. That is why to focus on Amitabha Buddha is to focus on all Buddhas, to be born in the Western Pure Land is to be born in all Pure Lands.”
又求一佛功德。与一切佛功德无异。以同一佛法性故。为此念阿弥陀佛。即念一切佛。生一净土。即生一切净土。
Thus, the Avatamsaka Sutra states: “The bodies of all the Buddhas / are the body of any one Buddha. / They have the same Mind and the same wisdom. / They are also equal in power and
fearlessness.”
故华严经云。一切诸佛身。即是一佛身。一心一智慧。力无畏亦然。
The Avatamsaka Sutra further states: “It is like the full moon, round and bright, its image reflected in all rivers and ponds. Although the reflection is everywhere, there is but a single moon. So it is with ... (the Buddhas). Although they appear in all realms, their bodies are non-dual.”
又云。譬如净满月。普应一切水。影像虽无量。本月未曾二。如是无碍智。成就等正觉。应现一切刹。佛身无有二。
In summary, based on these examples, the wise will understand the truth that “one is all, all is one”. When this truth is grasped, concentrating on one Buddha is precisely concentrating on all Buddhas.
智者以譬喻得解。智者若能达一切月影即一月影。一月影即一切月影。月影无二故。一佛即一切佛。一切佛即一佛。法身无二故。炽然念一佛时。即是念一切佛也。
Question 4 第四疑
There are many Buddhas and Pure Lands in all the ten directions. Even if sentient beings in this world have polluted, scattered minds and dispositions, so that focusing on many Buddhas makes it difficult for them to attain samadhi, why should they not recite the name of any Buddha, as they wish, and seek rebirth in any Pure Land, in accordance with their vows? Why concentrate specifically on Amitabha Buddha and seek rebirth in the Land of Ultimate Bliss?
问。等是念求生一佛净土。何不十方佛土中。随念一佛净土。随得往生。何须偏念弥陀佛耶
Answer
Common people lacking in wisdom should follow the teaching of the Buddha rather than acting arbitrarily on their own. This is why, from time immemorial, Pure Land practitioners have all diligently recited Amitabha Buddha’s name.
答。凡夫无智。不敢自专。专用佛语。故能偏念阿弥陀佛。
What does it mean to follow the Buddha’s teaching? During his entire preaching career, Buddha Sakyamuni constantly enjoined sentient beings to focus on Amitabha Buddha and seek rebirth in the Land of Ultimate Bliss. This is mentioned in such sutras as the Longer Amitabha Sutra, the Meditation Sutra, the Amitabha Sutra, the Lotus Sutra, the Avatamsaka Sutra ... In numerous sutras, the Buddha constantly urged us to seek rebirth in the Western Land. This is not only true of the sutras; in their commentaries, the Bodhisattvas and Patriarchs unanimously advise us to seek rebirth in the Land of Ultimate Bliss.
云何用佛语。释迦大师一代说法。处处圣教。唯劝众生。专心偏念阿弥陀佛。求生西方极乐世界。如无量寿经观经往生论等。数十余部经论文等。殷勤指授。劝生西方。故偏念也。
Moreover, Amitabha Buddha possesses the power of His forty-eight compassionate vows to rescue sentient beings. The Meditation Sutra states: “Amitabha Buddha possesses 84,000 signs of perfection, each sign has 84,000 minor marks of excellence and from each minor mark 84,000 rays of light shine forth, illuminating the entire Dharma Realm (cosmos) to gather in, without exception, all sentient beings who practice Buddha Recitation. If any sentient being recites His name, there will be correspondence between cause and response, and he will surely be reborn.”
又弥陀佛别有大悲四十八愿。接引众生。又观经云。阿弥陀佛有八万四千相。一一相有八万四千好。一一好放八万四千光明。徧照法界。念佛众生。摄取不舍。若有念者。机感相应。决定得生。
Furthermore, the Amitabha Sutra, the Longer Amitabha Sutra, etc., teach that when Sakyamuni Buddha preached these sutras, the Buddhas of the ten directions, numerous as the grains of sand in the River Ganges, all “extended their tongues to cover the entire universe”, bearing witness to the truth that any sentient being who recites Amitabha Buddha’s name shall be assured of rebirth in the Land of Ultimate Bliss, thanks to the great, compassionate vow-power of the Buddha.
又阿弥陀经。大无量寿经。鼓音王陀罗尼经等云。释迦佛说经时。皆有十方恒沙诸佛。舒其舌相。遍覆三千大千世界。证成一切众生念阿弥陀佛。乘佛大悲本愿力故。决定得生极乐世界。
We should know that Amitabha Buddha has great affinities (causes and conditions) with this world. As the Longer Amitabha Sutra states: “In the Dharma-Ending Age, when all other sutras have disappeared, only this sutra will remain for another hundred years to rescue sentient beings and lead them to the Western Pure Land.”
当知阿弥陀佛与此世界。偏有因缘。何以得知。无量寿经云。末世法灭之时。特驻此经。百年在世。接引众生。往生彼国。
This demonstrates that Amitabha Buddha has strong affinities with sentient beings in this defiled world. Although one or two sutras have, in a general way, urged rebirth in other Pure Lands, this cannot be compared to the fact that numerous sutras and commentaries have earnestly pointed out to the Land of Ultimate Bliss as the focus of rebirth.
故知阿弥陀佛。与此世界极恶众生。偏有因缘。其余诸佛。一切净土。虽一经两经。略劝往生。不如弥陀佛国。处处经论。殷勤叮咛。劝往生也。
Question 5 第五疑
Ordinary people are entirely enmeshed in heavy evil karma and are full of all kinds of afflictions. Even though they may have some virtues as a result of cultivation, they find it difficult to sever even a fraction of their defilements and hindrances. The Land of Ultimate Bliss, on the other hand, is extremely purely adorned, transcending the Triple Realm. How can such depraved common mortals hope to be reborn there?
问。具缚凡夫。恶业厚重。一切烦恼。一毫未断。西方净土。出过三界。具缚凡夫。云何得生。
Answer
There are two conditions for rebirth: “self-power” and “other-power”. As far as self-power is concerned, while the ordinary beings of this world, totally bound (by their attachments and afflictions), may have some level of cultivation, in reality, they still cannot be reborn in the Pure Land nor deserve to reside there.
答。有二种缘。一者自力。二者他力。自力者。此世界修道。实未得生净土。
The Peace and Bliss Collection states: “Those who first develop the Bodhi Mind – starting from the level of completely fettered ordinary beings ignorant of the Three Treasures and the Law of Cause and Effect – should base themselves initially on faith. Next, when they have embarked upon the Bodhi path, the precepts should serve as their foundation. If these ordinary beings accept the Bodhisattva precepts and continue to uphold them unfailingly and without interruption for three kalpas, they will reach the First Abode of Bodhisattvahood.
是故璎珞经云。始从具缚凡夫。未识三宝。不知善恶因之与果。初发菩提心。以信为本。住在佛家。以戒为本。受菩萨戒。身身相续。戒行不阙。经一劫二劫三劫。始至初发心住。
“If they pursue their cultivation in this manner through ... the Ten Paramitas as well as countless vows and practices, one after another without interruption, at the end of ten thousand kalpas they will reach the Sixth Abode of Bodhisattvahood. Should they continue still further, they will reach the Seventh Abode (Non-Retrogression). They will then have entered the stage of the ’Seed of Buddhahood’, (i.e., they are assured of eventual Buddhahood). However, even then, they still cannot achieve rebirth in the Pure Land” – that is,if they rely on self-power alone.
如是修行十信十波罗蜜等。无量行愿。相续无间。满一万劫。方始至第六正心住。若更增进。至第七不退住。即种性位。此约自力。卒未得生净土。
With regard to “other power”, if anyone believes in the power of Amitabha Buddha’s compassionate vow to rescue sentient beings and then develops the Bodhi Mind, cultivate the Buddha Remembrance (Recitation) Samadhi, grows weary of his temporal, impure body in the Triple Realm, practices charity, upholds the precepts and performs other meritorious deeds – dedicating all the merits and virtues to rebirth in the Western Land – his aspirations and the Buddha’s response will be accord. Relying thus on the Buddha’s power, he will immediately achieve rebirth.
他力者。若信阿弥陀佛。大悲愿力。摄取念佛众生。即能发菩提心。行念佛三昧。厌离三界身。起行施戒修福。于一一行中。回愿生彼。弥陀净土。乘佛愿力。机感相应。即得往生。
Thus, it is stated in the Commentary on the Ten Stages of Buddhahood: “There are two paths of cultivation, the Difficult Path and the Easy Path. The Difficult Path refers to the practices of sentient beings in the world of the five turbidities, who, through countless Buddha eras, aspire to reach the stage of Non-Retrogression. The difficulties are truly countless, as numerous as specks of dust or grains of sand, too numerous to imagine. I will summarize the five major ones below:
a) Externalists are legion, creating confusion with respect to the Bodhisattva Dharma;
b) Evil beings destroy the practitioner’s good, wholesome virtues;
c) Worldly merits and blessings can easily lead the practitioner astray, so that he ceases to engage in virtuous practices;
d) It is easy to stray onto the Arhat’s path of self-benefit, which obstructs the Mind of great compassion;
e) Relying exclusively on self-power, without the aid of the Buddha’s power, makes cultivation very difficult and arduous. It is not unlike the case of a feeble, handicapped person, walking alone, who can only go so far each day regardless of how much effort he expends.
是故十住婆沙论云。于此世界修道。有二种。一者难行道。二者易行道。难行者。在于五浊恶世。于无量佛时。求阿鞞跋致。甚难可得。此难无数尘沙。说不可尽。略陈有五。一者外道相善。乱菩萨法。二者无赖恶人。破他胜德。三者颠倒善果。能坏梵行。四者声闻自利。障于大慈。五者唯有自力。无他力持。譬如跛人步行。一日不过数里。极大辛苦。谓自力也。
“The Easy Path of cultivation means that, if sentient beings in this world believe in the Buddha’s words, practice Buddha Recitation and vow to be reborn in the Pure Land, they are assisted by the Buddha’s vow-power and assured of rebirth. This is analogues to a person who floats downstream in a boat; although the distance may be many thousands of miles, his destination will be reached in no time. Similarly, a common being, relying on the power of a ‘universal monarch’ (a kind of deity), can traverse the ‘four great universes’ in a day and a night – this is not due to his own power, but, rather, to the power of the monarch.”
易行道者。谓信佛语。教念佛三昧。愿生净土。乘弥陀佛。愿力摄持。决定往生不疑也。如人水路行。藉船力故。须臾即至千里。谓他力也。譬如劣夫。从转轮王。一日一夜周行四天下。非是自力。转轮王力也。
Some people, reasoning according to “noumenon” (principle), may say that common beings, being “conditioned”, cannot be reborn in the Pure Land or see the Buddha’s body.
若言有漏凡夫。不得生净土者。亦可有漏凡夫。应不得见佛身。
The answer is that the virtues of Buddha Recitation are “unconditioned” good roots. Ordinary, impure persons who develop the Bodhi Mind, seek rebirth and constantly practice Buddha Recitation can subdue and destroy afflictions, achieve rebirth and, depending on their level of cultivation, obtain vision of the their level of the rudimentary aspects of the Buddha (the thirty-two marks of greatness, for example). Bodhisattvas, naturally, can achieve rebirth and see the subtle, loftier aspects of the Buddha (i.e., the Dharma body). There can be no doubt about this.
然念佛三昧。并无漏善根所起。有漏凡夫。随分得见佛身麤相也。菩萨见微细相。净土亦尔。虽是无漏善根所起。有漏凡夫发无上菩提心。求生净土。常念佛故。伏灭烦恼。得生净土。随分得见麤相。菩萨见微妙相。此何所疑。
Thus, the Avatamsaka Sutra states: “All the various Buddha Lands are equally purely adorned. Because the karmic practices of sentient beings differ, their perceptions of these Lands are different.” This is the meaning of what was said earlier.
故华严经说。一切诸佛刹。平等普严净。众生业行异。所见各不同。即其义也。
Question 6 第六疑
Although sentient beings, completely enmeshed in afflictions and evil views, may achieve rebirth in the Pure Land, they are bound to develop afflictions and perverse views constantly. Under these circumstances, how can they be said to have “transcended the Triple Realm and attained the stage of Non-Retrogression”?
问。设令具缚凡夫。得生彼国。邪见三毒等常起。云何得生彼国。即得不退。超过三界。
Answer
Those who are reborn in the Pure Land, though they may be ordinary beings totally enmeshed in evil karma, cannot ever develop afflictions or perverse views, nor can they fail to achieve non-retrogression. This is due to five factors:
释曰。得生彼国。有五因缘不退。
a) The power of the Buddha’s great, compassionate vow embraces and protects them;
b) The Buddha’s light (wisdom) always shines upon them and, therefore, the Bodhi Mind of these superior persons will always progress;
c) In the Western Pure Land, the birds, water, forests, trees, wind and music all preach the Dharma of “suffering, emptiness, impermanence and no-self”. Upon hearing this, practitioners begin to focus on the Buddha, the Dharma and the Sangha;
d) Those who are reborn in the Pure Land have the highest level Bodhisattvas as their companions and are free from all obstacles, calamities and evil conditions. Moreover there are no externalists or evil demons, so their Minds are always calm and still;
e) Once they are reborn in the Pure Land, their life span is inexhaustible, equal to that of the Buddhas and Bodhisattvas. Thus, they can peacefully cultivate for countless eons. As a result of these five causes and conditions, sentient beings who are reborn in the Pure Land will certainly achieve non-retrogression and will never develop afflictions or perverse views.
云何为五。一者。阿弥陀佛大悲愿力摄持。故得不退。二者。佛光常照故。菩提心常增进不退。三者。水鸟树林。风声乐响。皆说苦空。闻者常起。念佛念法念僧之心。故不退。四者。彼国纯诸菩萨。以为良友。无恶缘境。外无神鬼魔邪。内无三毒等。烦恼毕竟不起。故不退。五者。生彼国即寿命永劫。共菩萨佛齐等。故不退也。
Sentient beings in this world of the five turbidities, on the other hand, have short life spans and face a host of perverse conditions and obstructions. Therefore, they have great difficulty achieving non-retrogression. This truth is self-evident and beyond doubt.
在此恶世。日月短促。经阿僧祇劫。复不起烦恼。长时修道。云何不得无生忍也。此理显然。不须疑也。
Question 7 第七疑
The Bodhisattva Maitreya is a One-Life Bodhisattva who is now in the Tushita Heaven. He will succeed Buddha Sakyamuni and become a Buddha in the future. I venture to think that we should cultivate the loftier aspects of the Ten Virtues and seek to be reborn in the Tushita Heaven, to see Him in person. When the time comes for Him to descend to earth and become a Buddha, we will follow Him and certainly achieve Sagehood in the course of His three teaching assemblies. Therefore, where is the need to seek rebirth in the Western Pure Land?
问。弥勒菩萨。一生补处。即得成佛。上品十善。得生彼处。见弥勒菩萨。随从下生三会之中。自然而得圣果。何须求生西方净土耶。
Answer
Seeking rebirth in the Tushita Heaven could be considered equivalent to hearing the Dharma and seeing the Buddha. It seems very similar to seeking rebirth in the Western Pure Land. However, upon close scrutiny, there are many great differences between the two. Let us cite two points for the sake of discussion.
答。求生兜率。亦曰闻道见佛。势欲相似。若细比校。大有优劣。且论二种。
A) Even though we may cultivate the Ten Virtues, it is not certain that we will achieve rebirth in the Tushita Heaven. As stated in the sutras: “The practitioner must cultivate the various samadhi and enter deeply into right concentration to obtain rebirth in the Inner Court of the Tushita Heaven.”
一者纵持十善。恐不得生。何以得知。弥勒上生经云。行众三昧。深入正定。方始得生。
From that we can deduce that the Bodhisattva Maitreya lacks the expedient of “welcoming and escorting”. This cannot be compared to the power of Amitabha Buddha’s Original Vow and His power of light, which can gather in and rescue all sentient beings who concentrate in Him.
更无方便接引之义。不如阿弥陀佛本愿力。光明力。但有念佛众生。摄取不舍。
Moreover, when Buddha Sakyamuni explained the meaning of the “welcoming and escorting” expedient in his exposition of the nine grades of rebirth, he earnestly enjoined sentient beings to seek rebirth in the Western Pure Land. This expedient is very simple. The practitioner need only recite the name of Amitabha and, thanks to the congruence of sentiment and response, he will immediately achieve rebirth. This is analogous to an enlistment campaign: those who wish to join the army may do so immediately, as their desire parallels the goal of the state.
又释迦佛。说九品教门。方便接引。殷勤发遣。生彼净土。但众生能念弥陀佛者。机感相应。必得生也。如世间慕人。能受慕者。机会相投。必成其事。
B) Secondly, the Tushita Heaven is, after all, still within the Realm of Desire (to which our Saha World also belongs). Therefore, those who retrogress are legion. In that Heaven, the birds, rivers, forests, trees, wind ... do not preach the Dharma and thus cannot help sentient beings destroy afflictions, focus on the Triple Jewel nor develop the Bodhi Mind. Moreover, in that realm, there are goddesses who kindle the five desires in the Minds of celestial beings, to the point where few of them escape distraction and infatuation.
二者兜率天宫。是欲界退位者多。无有水鸟树林。风声乐响。众生闻者。悉念佛发菩提心。伏灭烦恼。又有女人。皆长诸天爱。着五欲之心。又天女微妙。诸天耽玩。不能自勉。
How can this be compared to the Western Pure Land, where the trees and birds proclaim the wonderful Dharma and the wind sings enlightenment, destroying the afflictions of sentient beings and reinforcing the Bodhi Mind of practitioners? Moreover, in the Pure Land of Amitabha Buddha, there are no seductive beings or beings concerned with self-enlightenment alone. There are only pure vessels of the Mahayana way. Therefore, afflictions and evil karma cannot arise. Under these circumstances, how can cultivators fail to achieve the stage of non-retrogression swiftly? We have only drawn a few points of comparison, yet the differences between the Pure Land and the Tushita Heaven are already obvious. How can there be any further doubt or hesitation?
不如弥陀净土。水鸟树林。风声乐响。众生闻者。皆生念佛发菩提心。伏灭烦恼。又无女人二乘之心。纯一大乘。清净良伴。为此。烦恼恶业毕竟不起。遂至无生之位。如此比校。优劣显然。何须致疑也。
Moreover, seeing the Bodhisattva Maitreya and achieving the fruits of Arhatship is not necessarily a sure thing! During the lifetime of Buddha Sakyamuni, there were many who saw the Buddha but did not achieve Sagehood. In the future, when the Bodhisattva Maitreya appears in the world, the same will be true: countless sentient beings will see Him and listen to the Dharma but not attain Arhatship. Such is not the case in the Pure Land of Amitabha Buddha: to be reborn there is to be assured of attaining the Tolerance of Non-Birth, with no possible retrogression to the Triple World nor bondage to the karma of Birth and Death.
如释迦佛在世之时。大有众生。见佛不得圣果者。如恒沙。弥勒出世亦尔。大有不得圣果者。未如弥陀净土。但生彼国已。悉得无生法忍。未有一人。退落三界。为生死业缚也。
In the Accounts of theWestern Land, (i.e., India), there is the story of three Bodhisattvas, Asanga, Vasubandhu and Simhabhadra, all of whom practiced meditation, determined to seek rebirth in the Tushita Heaven. They all vowed that if the first one of them to die were reborn in the Inner Court of the Tushita Heaven and saw the Bodhisattva Maitreya, he would return and inform the others. Simhabhadra died first, but a long time elapsed and he still had not returned. Later, when Vasubandhu was nearing death, Asanga said to him, “After paying your respects to Maitreya, come back and let me know right away.” Vasubandhu died, but did not return for three years. Asanga inquired, “Why did it take you so long?” Vasubandhu answered, “After paying my respects to the Bodhisattva Maitreya, listening to His sermon and exhortations, and respectfully circumambulating Him three times, I came back immediately. I could not return sooner because a day and night in the Tushita Heaven is equivalent to four hundred years on earth.”
又闻西国传云。有三菩萨。一名无着。二名世亲。三名师子觉。此三人契志同生兜率。愿见弥勒。若先亡者。得见弥勒。誓来相报。师子觉前亡。一去数年不来。后世亲无常。临终之时。无着语云。汝见弥勒。即来相报。世亲去已。三年始来。无着问曰。何意如许多时始来。世亲报云。至彼天中。听弥勒菩萨一座说法。旋绕即来相报。为彼天日长故。此处已经三年。
Asanga then asked, “Where is Simhabhadra now?” Vasubandhu replied, “He has strayed into the Outer Court of the Tushita Heaven, and is now entangled in the five pleasures. From the time of his death to now, he has been unable to see Maitreya.”
又问。师子觉今在何处。世亲报云。师子觉为受天乐。五欲自娱。在外眷属。从去已来。总不见弥勒。
We can deduce from this anecdote that even lesser Bodhisattvas who are reborn in the Tushita Heaven are subject to delusion, not to mention common mortals. Therefore, practitioners who wish to be assured of non-retrogression should seek rebirth in the Western Pure Land rather than the Tushita Heaven.
诸小菩萨生彼。尚着五欲。何况凡夫。为此愿生西方定得不退。不求生兜率也。
Question 8 第八疑
From time immemorial, sentient beings have committed countless transgressions. Moreover, in this life, from infancy to old age, they create additional evil karma because they do not have the opportunity to encounter good spiritual advisors. Under these circumstances, how can it be said that “At the time of death, they will achieve rebirth with only ten perfect utterances of the Buddha’s name”? Furthermore, how do you satisfactorily explain the teaching that such practitioners “transcend the binding karma of the Triple Realm”?
问。众生无始已来。造无量业。今生一形。不逢善知识。又复作一切罪业。无恶不造。云何临终。十念成就。即得往生。出过三界。结业之事。云何可通。
Answer
In truth, it is difficult to assess the number or the strength of the good and evil kamic seeds that sentient beings have created from time immemorial. However, those who, at the time of death, encounter a good spiritual advisor and accomplish ten utterances, must have created good karma in the past. Otherwise, they could not even meet a good spiritual advisor, let alone accomplish ten pure recitations!
答。众生无始已来。善恶业种。多少强弱。并不得知。但能临终。遇善知识。十念成就者。皆是宿善业强。始得遇善知识。十念成就。若恶业多者。善知识尚不可逢。何可论十念成就。
Now, lest you think that the evil karma from beginningless time is heavy while ten utterances at the time of death are light, I shall cite three reasons why rebirth in the Pure Land does not necessarily depend on the weight of bad karma, the amount of practice or the duration of cultivation. The three reasons concern a) the Mind, b) the conditions and c) the issue of certainty.
又汝以无始已来。恶业为重。临终十念为轻者。今以道理。三种校量。轻重不定。不在时节久近多少。云何为三。一者在心。二者在缘。三者在决定。
a) Mind
The transgressions committed by sentient beings spring from deluded, perverse thought. Recitation of the Buddha’s name, on the other hand, arises from right thought, that is, hearing of Amitabha Buddha’s name and true virtues. One is false and the other is true. There is no possible comparison between them! This is similar to a house which has been boarded up for ten thousand years. If the windows are suddenly opened to let the sunlight in, all darkness immediately dissipates. However long the period of darkness may have been, how can it fail to disappear? It is likewise for sentient beings who have committed transgressions for many eons but achieve rebirth at the time of death through ten pure recitations.
在心者。造罪之时。从自虚妄颠倒生。念佛者。从善知识。闻说阿弥陀佛。真实功德名号生。一虚一实岂得相比。譬如万年闇室。日光暂至。而闇顿灭。岂以久来之闇。不肯灭耶。
b) Conditions
Transgressions grow out of dark, inverted thoughts, combined with illusory circumstances and environments. Buddha Recitation, on the contrary, arises from hearing of Amitabha Buddha’s name and pure virtues, combined with the aspiration for enlightenment. One is false and the other is true. There is no possible comparison between them!
在缘者。造罪之时。从虚妄痴闇心。缘虚妄境界颠倒生。念佛之心。从闻佛清净真实功德名号。缘无上菩提心生。一真一伪岂得相比。
This is analogous to a person struck by a poisoned arrow. The arrow has penetrated deep inside his body and the poison is strong, deeply wounding his flesh and bones. Still, if at that moment he hears the “celestial drum”, the arrow will “shoot out” of his flesh by itself and the poison will be neutralized. The arrow has not penetrated so deep nor is the poison so strong that he cannot recover! It is likewise for sentient beings who have committed transgressions for many eons but achieve rebirth at the time of death through ten pure recitations.
譬如有人被毒箭中。箭深毒碜。伤肌破骨。一闻灭除药鼓。即箭出毒除。岂以箭深毒碜。而不肯出也。
c) Certaintiy of Salvation
When sentient beings commit transgressions, they do so enter from the “intervening mental state” or “post-mental state”. These two mental states do not apply, however, at the time of death: there is only one extremely powerful, utterly intense thought of recitation, letting go of everything before dying. Therefore, rebirth is achieved.
在决定者。造罪之时。以有闲心。有后心也。念佛之时。以无闲心。无后心。遂即舍命。善心猛利。是以即生。
This is analogous to a very large, strong cable which even thousands of people cannot break. Yet, a child wielding a “celestial sword” can cut it in several pieces without difficulty. It is also similar to a huge pile of wood, accumulated for thousands of years, which, when set on fire by a small flame, is completely consumed within a short time. The same is true of someone who has practiced the Ten Virtues throughout his life, seeking rebirth in the Heavens. If, at the time of death, he develops an intense perverse thought, he will immediately descend, instead, into the Avici (Never-Ending) Hell.
譬如十围之索。千夫不制。童子挥剑。须臾两分。又如千年积柴。以一豆火焚。少时即尽。又如有人。一生已来。修十善业。应得生天。临终之时。起一念决定邪见。即堕阿鼻地狱。
Although bad karma is intrinsically false and illusory, the overpowering strength of Mind and thought can still upset a lifetime of good karma and cause the individual to descend onto evil paths. How, then, can Buddha Recitation, which is true, wholesome karma, generated intensely at the time of death, fail to upset his bad karma, even though that karma may have been accumulated from time immemorial? Therefore, someone who has committed transgressions for many eons, but, at the time of death accomplishes ten recitations with a totally earnest Mind, will certainly be reborn in the Pure Land. Not to achieve rebirth under such circumstances would indeed be inconceivable!
恶业虚妄。以猛利故。尚能排一生之善业。令堕恶道。岂况临终猛心念佛。真实无闲善业。不能排无始恶业。得生净土。无有是处。
The sutras teach: “A single utterly sincere recitation of Amitabha Buddha’s name obliterates the grave wrongdoings of eight million eons of Birth and Death.”
又云。一念念佛。灭八十亿劫生死之罪。
This is possible because the practitioner recites the Buddha’s name with a Mind of utmost sincerity and therefore can annihilate evil karma. As long as, on his deathbed, he utters the Buddha’s name in such a frame of Mind, he will be assured of rebirth. There can be no further doubt about it!
为念佛时。心猛利故。伏灭恶业。决定得生。不须疑也。
Traditionally, it has been explained that the dying person’s ability to recite ten utterances is due entirely to previous good karma. This explanation is not, however, correct. Why is this so? It is because, as a commentary states, “if it were merely a question of previous karma, only the vow for rebirth would be necessary, and there would be no place at all for practice ...”
上古相传。判十念成就。作别时意者。此定不可。何以得知。摄论云。由唯发愿故。全无有行。杂集论云。若愿生安乐国土。即得往生。若闻无垢佛名。即得阿耨菩提者。并是别时之因。全无有行。
The practitioner who, on his deathbed, accomplishes ten recitations, is able to do so because of his previous good conditions (enabling him to meet a good spiritual advisor) and because of his own wholehearted recitation. To attribute rebirth in such circumstances exclusively to previous good karma would be a great mistake! I hope that practitioners will ponder this truth deeply, develop a firm Mind, and not be led astray by erroneous views.
若将临终。无闲十念。猛利善行。是别时意者。几许误哉。愿诸行者。深思此理。自牢其心。莫信异见。自坠陷也。
Question 9 第九疑
The Western Pure Land is ten billion Buddha Lands away from here. Common, ordinary people are weak and frail. How can they reach it?
问。西方去此十万亿佛刹。凡夫劣弱。云何可到。又往生论云。女人及根缺。二乘种不生。既有此教。当知女人及以根缺者。定必不得往生。
Answer
The Western Pure Land is described as being ten billion Buddha Lands away from here only with respect to the limited concepts of ordinary people with eyes of flesh and blood, mired in birth and death.
答。为对凡夫肉眼生死心量说耳。西方去此。十万亿佛刹。
For those who have attained the pure karma of rebirth in the Pure Land, the Mind in samadhi at the time of death is precisely the Mind reborn in the Pure Land. As soon as the thought (of rebirth) arises, rebirth is achieved. Thus, the Meditation Sutra states that “the Land of Amitabha Buddha is not far from here!” Moreover, the power of karma is inconceivable. In the space of one thought, rebirth in the Pure Land is achieved. There is no need to worry about distance.
但使众生净土业成者。临终在定之心。即是净土受生之心。动念即是生净土时。为此观经云。弥陀佛国。去此不远。又业力不可思议。一念即得生彼。不须愁远。
This is analogous to a person asleep and dreaming. Although his body is on the bed, his Mind is travelling all over, to all worlds, as though he were awake. Rebirth in the Pure Land is, generally speaking, similar to this example.
又如人梦。身虽在床。而心意识。徧至他方。一切世界。如平生不异也。生净土亦尔。动念即至。不须疑也。女人及根缺。二乘种不生者。但论生彼国无女人。及无盲聋喑哑人。不道此间女人根缺人不得生彼。若如此说者。愚痴全不识经意。即如韦提夫人。是请生净土主。及五百侍女。佛授记悉得往生彼国。但此处女人。及盲聋喑哑人。心念弥陀佛。悉生彼国已。更不受女身。亦不受根缺身。二乘人但回心愿生净土。至彼更无二乘执心。为此故云。女人及根缺二乘种不生。非谓此处女人。及根缺人不得生也。故无量寿经四十八愿云。设我得佛。十方世界。一切女人。称我名号。厌恶女身。舍命之后。更受女身者。不取正觉。况生彼国。更受女身。根缺者亦尔。
Question 10 第十疑
I have now resolved to seek rebirth in the Western Pure Land. However, I do not know which practices to cultivate, nor what the seeds of rebirth in the Western Pure Land are. Moreover, ordinary people all have families and have not rid themselves of lust and attachment. This being the case, can they achieve rebirth?
问。今欲决定求生西方。未知作何行业。以何为种子。得生彼国。又凡夫俗人。皆有妻子。未知不断淫欲。得生彼否。
Answer
If a cultivator wishes to be assured of rebirth, he should perfect two practices: the practice of “disgust” (at the five desires) and the practice of “joyfulness in vows”.
答。欲决定生西方者。具有二种行。定得生彼。一者厌离行。二者欣愿行。
A) The practice of “disgust” refers to the fact that common people have been bound by the five desires from time immemorial. Thus, they wander along the six paths, enduring untold suffering! In that quagmire, unless they become disgusted with the five desires, how can they escape the cycle of birth and death?
言厌离行者。凡夫无始已来。为五欲缠缚。轮回五道。备受众苦。不起心厌离五欲。未有出期。
Therefore, the Pure Land cultivator should constantly visualize this body as a mass of flesh and bones, blood and pus, a skinbag containing phlegm, pus, urine, feces and other foul-smelling substances. The Parinirvana Sutra states: “This fortress of a body – only evil, deluded demons could tolerate living in it. Who with any wisdom would ever cling to or to delight in such a skinbag!”
为此常观此身。脓血屎尿。一切恶露。不净臭秽。故涅槃经云。如是身城。愚痴罗刹。止住其中。谁有智者。当乐此身。
Another scriptures states: “This body is the confluence of all kinds of suffering; it is a jail, a prison, a mass of ulcers; everything is impure. In truth, it is not worth clinging to –even the celestial bodies of deities are no different.”
又经云。此身众苦所集。一切皆不净。扼缚痈疮等。根本无义利。上至诸天身。皆亦如是。
Therefore, whether walking, standing, sitting or reclining, whether asleep or awake, cultivators should always visualize this body as nothing but a source of suffering, without any pleasure, and develop a sense of disgust ... (thus gradually becoming free from lustful thoughts).
行者若行若坐。若睡若觉。常观此身。唯苦无乐。深生厌离。
Moreover, the cultivator should also engage in the Seven Types of Meditation on Impurity (e.g., as a fetus, in the impure, dirty area of the womb, drinking the mother’s blood, emerging from the womb with pus and blood gushing forth and foul odors in profusion ... after death, the body swelling up and rotting away, with flesh and bones in disarray ...).
纵使妻房。不能顿断。渐渐生厌。作七种不净观。一者。观此淫欲身。从贪爱烦恼生。即是种子不净。二者。父母交会之时。赤白和合。即是受生不净。三者。母胎中在生藏下。居熟藏上。即是住处不净。四者。在母胎时。唯食母血。即是食啖不净。五者。日月满足。头向产门。脓血俱出。臭秽狼藉。即是初生不净。六者。薄皮覆上。其内脓血遍一切处。即是举体不净。七者。乃至死后胮胀烂坏。骨肉纵横。狐狼食啖。即是究竟不净。
Our own bodies being thus, the bodies of others are likewise. If we constantly meditate on these seven impurities, we will develop disgust toward those male and female forms which ordinary people judge handsome and beautiful. The flames of lust will thus gradually diminish.
自身既尔。他身亦然。所爱境界。男女身等。深生厌离。常观不净。若能如此。观身不净之者。淫欲烦恼。渐渐减少。
If, in addition, we can practice the meditations on the Nine Kinds Of Foulness, (e.g. meditation on the fresh corpse, the bloated corpse, the bleeding and oozing corpse, the skeleton ... and other progressive stages of decay of the human body after death), so much the better.
又作十想等观。广如经说。
We should also vow to be forever free from rebirth in a deluded, impure male or female body in the Triple Realm, eating a hodgepodge of foods, and aspiring instead to be endowed with a Pure Land Dharma Nature body.
又发愿。愿我永离。三界杂食。臭秽脓血不净。耽荒五欲。男女等身。愿得净土。法性生身。
This constitutes a general discussion of the practice of disgust.
此谓厌离行。
B) There are, in general, two aspects to making the joyous vow of “rescuing oneself and others”.
二明欣愿行者。复有二种。
1) The practitioner should clearly realize the goal of rebirth – which is to seek escape from suffering for himself and all sentient beings. He should think thus: “My own strength is limited, I am still bound by karma; moreover, in this evil, defiled life, the circumstances and conditions leading to afflictions are overpowering. That is why other sentient beings and myself are drowning in the river of delusion, wandering along the evil paths from time immemorial. The wheel of birth and death is spinning without end; how can I find a way to rescue myself and others in a safe, sure manner? “There is but one solution: it is to seek rebirth in the Pure Land, draw close to the Buddhas and Bodhisattvas, and, relying on the supremely auspicious environment of that realm, engage in cultivation and attain the Tolerance of Non-Birth. Only then can I enter the evil world to rescue sentient beings.”
一者。先明求往生之意。二者。观彼净土。庄严等事。欣心愿求。明往生意者。所以求生净土。为欲救拔。一切众生苦故。即自思忖。我今无力。若在恶世。烦恼境强。自为业缚。沦溺三涂。动经劫数。如此轮转。无始已来。未曾休息。何时能得。救苦众生。为此求生净土。亲近诸佛。若证无生忍。方能于恶世中。救苦众生。
The Treatise on Rebirth states: “To develop the Bodhi Mind is precisely to seek Buddhahood; to seek Buddhahood is to develop the Mind of rescuing sentient beings; and the Mind of rescuing sentient beings is none other than the Mind that gathers in all beings and helps them achieve rebirth in the Pure Land.”
故往生论云。言发菩提心者。正是愿作佛心。愿作佛心者。则是度众生心。度众生心者。则是摄众生生佛国心。
Moreover, to ensure rebirth, we should perfect two practices: abandoning the three things that hinder enlightenment and abiding by the three things that foster enlightenment.
又愿生净土须具二行。一者。必须远离三种障菩提门法。二者。须得三种顺菩提门法。
What are the three things that hinder enlightenment?
何者为三种障菩提法。
First, the Mind of seeking our own peace and happiness, ego-grasping and attachment to our own bodies. The practitioner should follow the path of wisdom and leave all such thoughts far behind.
一者。依智慧门。不求自乐。远离我心贪着自身故。
Second, the Mind of abandoning and failing to rescue sentient beings from suffering. The practitioner should follow the path of compassion and leave all such thoughts far behind.
二者。依慈悲门。拔一切众生苦。远离无安众生心故。
Third, the Mind of exclusively seeking respect and offerings, without seeking ways to benefit sentient beings and bring them peace and happiness. The practitioner should follow path of expedients and leave all such thoughts far behind.
三者。依方便门。当怜悯一切众生。欲与其乐。远离恭敬供养自身心故。
Once he has abandoned these three hindrances, the practitioner will obtain the three things that foster enlightenment. They are:
若能远三种菩提障。则得三种顺菩提法。
First, the “undefiled Pure Mind” of not seeking personal happiness. That is, enlightenment is the state of undefiled purity. If we seek after personal pleasure, body and Mind are defiled and obstruct the path of enlightenment. Therefore, the undefiled Pure Mind is called consonant with enlightenment.
一者。无染清净心。不为自身。求诸乐故。菩提是无染清净处。若为自身求乐。即染身心。障菩提门。是故无染清净心。是顺菩提门。
Second, the “Pure Mind at peace”, rescuing all sentient beings from suffering. This is because Bodhi is the undefiled Pure Mind which gives peace and happiness to sentient beings. If we are not rescuing sentient beings and helping them to escape the sufferings of Birth and Death, we are going counter to the Bodhi path. Therefore, a Mind focussed on saving others, bringing them peace and happiness, is called consonant with enlightenment.
二者。安清净心。为拔众生苦故。菩提心是安隐一切众生清净处。若不作心拔一切众生。令离生死苦。即违菩提门。是故安清净心。是顺菩提门。
Third, a “blissful, Pure Mind”, seeking to help sentient beings achieve Great Nirvana. Because Great Nirvana is the ultimate, eternally blissful realm, if we do not help sentient beings to achieve it, we obstruct the Bodhi path. Hence, the Mind which seeks to help sentient beings attain eternal bliss is called consonant with enlightenment.
三者。乐清净心。欲令一切众生。得大菩提涅槃故。菩提涅槃。是毕竟常乐处。若不作心。令一切众生得毕竟常乐。即遮菩提门。
How can we abandon the things that hinder enlightenment and abide by the things that foster enlightenment? – It is precisely by seeking rebirth in the Western Pure Land, remaining constantly near the Buddhas and cultivating the Dharma until Tolerance of Non-Birth is reached. At that point, we may sail the boat of great vows at will, enter the sea of Birth and Death and rescue sentient beings with wisdom and compassion, “adapting to conditions but fundamentally unchanging”, free and unimpeded. This ends our discussion of the goal of rebirth.
此菩提因何而得。要因生净土。常不离佛。得无生忍。已于生死国中。救苦众生。悲智内融。定而常用。自在无碍。即菩提心。此是显生之意。
2) The cultivator should next contemplate the wholesome characteristics of the Pure Land and the auspicious features of Amitabha Buddha.
二明欣心显求者。希心起想。缘弥陀佛。
Auspicious features:
Amitabha Buddha possesses a resplendent, golden Reward Body, replete with 84,000 major characteristics, each characteristic having 84,000 minor auspicious signs, each sign beaming 84,000 rays of light which illuminate the entire Dharma Realm and gather in those sentient beings who recite the Buddha’s name (Ninth Visualization in the Meditation Sutra).
若法身。若报身等。金色光明。八万四千相。一一相中。八万四千好。一一好放八万四千光明。常照法界。摄取, 念佛众生。
Wholesome characteristics:
The Western Pure Land is adorned with seven treasures, as explained in the Pure Land sutras. In addition, when practicing charity, keeping the precepts and performing all kinds of good deeds, Pure Land practitioners should always dedicate the merits toward rebirth in the Pure Land for themselves and all other sentient beings. If the practitioner can cultivate joyfulness in vows, as set out in Section B, he will develop a Mind of hope and longing for the Pure Land and achieve rebirth without fail. This is what is meant by vowing to rescue oneself and others.
又观彼净土。七宝庄严妙乐等。备如无量寿经十六观等。常行念佛三昧。及施戒修等。一切善行。悉已回施。一切众生。同生彼国。决定得生。此谓欣愿门也。
