---
title: 淨土十疑論 Ten Doubts about Pure Land
description: "Translated byMaster Thich Thien Tam"
---

淨土十疑論

Ten Doubts about Pure Land

天台智顗大師 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?

問曰。諸佛菩薩以大悲為業。若欲救度眾生。秖應願生三界。于五濁三涂中。救苦眾生。因何求生淨土。自安其身。舍離眾生。則是無大慈悲。專為自利。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。菩薩有二種。一者。久修行菩薩道。得無生忍者。實當所責。

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。未得已還。及初發心凡夫。凡夫菩薩者。要須常不離佛。忍力成就。方堪處三界內。于惡世中。救苦眾生。

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.

故智度論云。具縛凡夫。有大悲心。願生惡世。救苦眾生者。無有是處。

「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。惡世界。煩惱強。自無忍力。心隨境轉。聲色所縛。自墮三涂。焉能救眾生。

「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。聖道難得。

「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。得作國王大臣。富貴自在。

「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』.」

縱遇善知識。不肯信用。貪迷放逸。廣造眾罪。乘此惡業。一入三涂。經無量劫。從地獄出。受貧賤身。若不逢善知識。還墮地獄。如此輪迴。至于今日。人人皆如是。此名難行道也。

The Vimalakirti Sutra also states, 「If you cannot even cure your own illness, how can you cure the illness of others?」

故維摩經云。自疾不能救。而能救諸疾人。

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.

又智度論云。譬如二人。各有親眷。為水所溺。一人情急。直入水救。為無方便力故。彼此俱沒。一人有方便。往取船筏。乘之救接。悉皆得脫水溺之難。

「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.」

新發意菩薩。亦復如是如是。未得忍力。不能救眾生。為此常須近佛。得無生忍已。方能救眾生。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.

又論云。譬如嬰兒。不得離母。若也離母。或墮坑井。渴乳而死。又如鳥子。翅羽未成。秖得依樹傅枝。不能遠去。翅翮成就。方能飛空。自在無礙。

「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.」

凡夫無力。唯得專念阿彌陀佛。使成三昧。以業成故。臨終歛念得生。決定不疑。見彌陀佛。證無生忍已。還來三界。乘無生忍船。救苦眾生。廣施佛事。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.

故論云。游戲地獄行者。生彼國。得無生忍已。還入生死國。教化地獄受苦眾生。以是因緣。求生淨土。願識其教。故十住婆沙論。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?

問。諸法體空。本來無生。平等寂滅。今乃舍此求彼。生西方彌陀淨土。豈不乖理哉。又經云。若求淨土。先淨其心。心淨故。即佛土淨。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。釋有二義。一者總答。二者別答。總答者。汝若言求生西方彌陀淨土。則是舍此求彼。不中理者。汝執住此。不求西方。則是舍彼著此。此還成病。不中理也。又轉計云。我亦不求生彼。亦不求生此者。則斷滅見。

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.)

故金剛般若經云。須菩提。汝若作是念。發阿耨菩提者。說諸法斷滅相。莫作是念。何以故。發菩提心者。于法不說斷滅相。

(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.

二別答者。夫不生不滅者。于生緣中。諸法和合。不守自性。求于生體。亦不可得。此生生時。無所從來。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).

不滅者。諸法散時。不守自性。言我散滅。此散滅時。去無所至。故言不滅。

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.

非謂因緣生外。別有不生不滅。亦非不求生淨土。喚作無生。

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.」

為此中論偈云。因緣所生法。我說即是空。亦名為假名。亦名中道義。

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。諸法不自生。亦不從他生。不共不無因。是故知無生。

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.)

又維摩經云。雖知諸佛國。及與眾生空。而常修淨土。教化諸群生。

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。造立宮室。若依空地。隨意無礙。若依虛空。終不能成。

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.

諸佛說法。常依二諦。不壞假名。而說諸法實相。

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」.

智者熾然求生淨土。達生體不可得。即是真無生。此謂心淨故。即佛土淨。

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.」

愚者為生所縛。聞生即作生解。聞無生即作無生解。不知生者即是無生。無生即是生。

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).

不達此理。橫相是非。嗔他求生淨土。幾許誤哉。此則是謗法罪人。邪見外道也。

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」?

問。十方諸佛。一切淨土。法性平等。功德亦等。行者普念一切功德。生一切淨土。今乃偏求一佛淨土。與平等性乖。云何生淨土。

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。一切諸佛土。實皆平等。但眾生根鈍。濁亂者多。若不專系一心一境。三昧難成。

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?」

專念阿彌陀佛。即是一相三昧。以心專至。得生彼國。如隨願往生經云。普廣菩薩問佛。十方悉有淨土。世尊何故偏讚西方彌陀淨土。專念往生。

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.

佛告普廣。閻浮提眾生。心多濁亂。為此偏讚西方。一佛淨土。使諸眾生。專心一境。即易得往生。若總念一切佛者。念佛境寬。則心散漫。三昧難成。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。與一切佛功德無異。以同一佛法性故。為此念阿彌陀佛。即念一切佛。生一淨土。即生一切淨土。

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.」

故華嚴經云。一切諸佛身。即是一佛身。一心一智慧。力無畏亦然。

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。譬如淨滿月。普應一切水。影像雖無量。本月未曾二。如是無礙智。成就等正覺。應現一切剎。佛身無有二。

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。智者若能達一切月影即一月影。一月影即一切月影。月影無二故。一佛即一切佛。一切佛即一佛。法身無二故。熾然念一佛時。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?

問。等是念求生一佛淨土。何不十方佛土中。隨念一佛淨土。隨得往生。何須偏念彌陀佛耶

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。凡夫無智。不敢自專。專用佛語。故能偏念阿彌陀佛。

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.

云何用佛語。釋迦大師一代說法。處處聖教。唯勸眾生。專心偏念阿彌陀佛。求生西方極樂世界。如無量壽經觀經往生論等。數十余部經論文等。殷勤指授。勸生西方。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.」

又彌陀佛別有大悲四十八願。接引眾生。又觀經云。阿彌陀佛有八萬四千相。一一相有八萬四千好。一一好放八萬四千光明。徧照法界。念佛眾生。攝取不舍。若有念者。機感相應。決定得生。

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.

又阿彌陀經。大無量壽經。鼓音王陀羅尼經等云。釋迦佛說經時。皆有十方恆沙諸佛。舒其舌相。遍覆三千大千世界。證成一切眾生念阿彌陀佛。乘佛大悲本願力故。決定得生極樂世界。

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.」

當知阿彌陀佛與此世界。偏有因緣。何以得知。無量壽經云。末世法滅之時。特駐此經。百年在世。接引眾生。往生彼國。

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.

故知阿彌陀佛。與此世界極惡眾生。偏有因緣。其余諸佛。一切淨土。雖一經兩經。略勸往生。不如彌陀佛國。處處經論。殷勤叮嚀。勸往生也。

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?

問。具縛凡夫。惡業厚重。一切煩惱。一毫未斷。西方淨土。出過三界。具縛凡夫。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。有二種緣。一者自力。二者他力。自力者。此世界修道。實未得生淨土。

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.

是故瓔珞經云。始從具縛凡夫。未識三寶。不知善惡因之與果。初發菩提心。以信為本。住在佛家。以戒為本。受菩薩戒。身身相續。戒行不闕。經一劫二劫三劫。始至初發心住。

「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.

如是修行十信十波羅蜜等。無量行願。相續無間。滿一萬劫。方始至第六正心住。若更增進。至第七不退住。即種性位。此約自力。卒未得生淨土。

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。若信阿彌陀佛。大悲願力。攝取念佛眾生。即能發菩提心。行念佛三昧。厭離三界身。起行施戒修福。于一一行中。回願生彼。彌陀淨土。乘佛願力。機感相應。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.

是故十住婆沙論云。于此世界修道。有二種。一者難行道。二者易行道。難行者。在于五濁惡世。于無量佛時。求阿鞞跋致。甚難可得。此難無數塵沙。說不可盡。略陳有五。一者外道相善。亂菩薩法。二者無賴惡人。破他勝德。三者顛倒善果。能壞梵行。四者聲聞自利。障于大慈。五者唯有自力。無他力持。譬如跛人步行。一日不過數里。極大辛苦。謂自力也。

「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。謂信佛語。教念佛三昧。願生淨土。乘彌陀佛。願力攝持。決定往生不疑也。如人水路行。藉船力故。須臾即至千里。謂他力也。譬如劣夫。從轉輪王。一日一夜周行四天下。非是自力。轉輪王力也。

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。不得生淨土者。亦可有漏凡夫。應不得見佛身。

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。並無漏善根所起。有漏凡夫。隨分得見佛身麤相也。菩薩見微細相。淨土亦爾。雖是無漏善根所起。有漏凡夫發無上菩提心。求生淨土。常念佛故。伏滅煩惱。得生淨土。隨分得見麤相。菩薩見微妙相。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.

故華嚴經說。一切諸佛剎。平等普嚴淨。眾生業行異。所見各不同。即其義也。

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」?

問。設令具縛凡夫。得生彼國。邪見三毒等常起。云何得生彼國。即得不退。超過三界。

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:

釋曰。得生彼國。有五因緣不退。

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.

云何為五。一者。阿彌陀佛大悲願力攝持。故得不退。二者。佛光常照故。菩提心常增進不退。三者。水鳥樹林。風聲樂響。皆說苦空。聞者常起。念佛念法念僧之心。故不退。四者。彼國純諸菩薩。以為良友。無惡緣境。外無神鬼魔邪。內無三毒等。煩惱畢竟不起。故不退。五者。生彼國即壽命永劫。共菩薩佛齊等。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.

在此惡世。日月短促。經阿僧祇劫。復不起煩惱。長時修道。云何不得無生忍也。此理顯然。不須疑也。

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?

問。彌勒菩薩。一生補處。即得成佛。上品十善。得生彼處。見彌勒菩薩。隨從下生三會之中。自然而得聖果。何須求生西方淨土耶。

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。亦曰聞道見佛。勢欲相似。若細比校。大有優劣。且論二種。

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.」

一者縱持十善。恐不得生。何以得知。彌勒上生經云。行眾三昧。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.

更無方便接引之義。不如阿彌陀佛本願力。光明力。但有念佛眾生。攝取不舍。

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.

又釋迦佛。說九品教門。方便接引。殷勤發遣。生彼淨土。但眾生能念彌陀佛者。機感相應。必得生也。如世間慕人。能受慕者。機會相投。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.

二者兜率天宮。是欲界退位者多。無有水鳥樹林。風聲樂響。眾生聞者。悉念佛發菩提心。伏滅煩惱。又有女人。皆長諸天愛。著五欲之心。又天女微妙。諸天耽玩。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?

不如彌陀淨土。水鳥樹林。風聲樂響。眾生聞者。皆生念佛發菩提心。伏滅煩惱。又無女人二乘之心。純一大乘。清淨良伴。為此。煩惱惡業畢竟不起。遂至無生之位。如此比校。優劣顯然。何須致疑也。

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.

如釋迦佛在世之時。大有眾生。見佛不得聖果者。如恆沙。彌勒出世亦爾。大有不得聖果者。未如彌陀淨土。但生彼國已。悉得無生法忍。未有一人。退落三界。為生死業縛也。

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.」

又聞西國傳云。有三菩薩。一名無著。二名世親。三名師子覺。此三人契志同生兜率。願見彌勒。若先亡者。得見彌勒。誓來相報。師子覺前亡。一去數年不來。後世親無常。臨終之時。無著語云。汝見彌勒。即來相報。世親去已。三年始來。無著問曰。何意如許多時始來。世親報云。至彼天中。聽彌勒菩薩一座說法。旋繞即來相報。為彼天日長故。此處已經三年。

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.」

又問。師子覺今在何處。世親報云。師子覺為受天樂。五欲自娛。在外眷屬。從去已來。總不見彌勒。

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.

諸小菩薩生彼。尚著五欲。何況凡夫。為此願生西方定得不退。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」?

問。眾生無始已來。造無量業。今生一形。不逢善知識。又復作一切罪業。無惡不造。云何臨終。十念成就。即得往生。出過三界。結業之事。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。眾生無始已來。善惡業種。多少強弱。並不得知。但能臨終。遇善知識。十念成就者。皆是宿善業強。始得遇善知識。十念成就。若惡業多者。善知識尚不可逢。何可論十念成就。

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.

又汝以無始已來。惡業為重。臨終十念為輕者。今以道理。三種校量。輕重不定。不在時節久近多少。云何為三。一者在心。二者在緣。三者在決定。

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。造罪之時。從自虛妄顛倒生。念佛者。從善知識。聞說阿彌陀佛。真實功德名號生。一虛一實豈得相比。譬如萬年闇室。日光暫至。而闇頓滅。豈以久來之闇。不肯滅耶。

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!

在緣者。造罪之時。從虛妄癡闇心。緣虛妄境界顛倒生。念佛之心。從聞佛清淨真實功德名號。緣無上菩提心生。一真一偽豈得相比。

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。箭深毒磣。傷肌破骨。一聞滅除藥鼓。即箭出毒除。豈以箭深毒磣。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.

在決定者。造罪之時。以有閒心。有後心也。念佛之時。以無閒心。無後心。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.

譬如十圍之索。千夫不制。童子揮劍。須臾兩分。又如千年積柴。以一豆火焚。少時即盡。又如有人。一生已來。修十善業。應得生天。臨終之時。起一念決定邪見。即墮阿鼻地獄。

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!

惡業虛妄。以猛利故。尚能排一生之善業。令墮惡道。豈況臨終猛心念佛。真實無閒善業。不能排無始惡業。得生淨土。無有是處。

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。滅八十億劫生死之罪。

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!

為念佛時。心猛利故。伏滅惡業。決定得生。不須疑也。

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 ...」

上古相傳。判十念成就。作別時意者。此定不可。何以得知。攝論云。由唯發願故。全無有行。雜集論云。若願生安樂國土。即得往生。若聞無垢佛名。即得阿耨菩提者。並是別時之因。全無有行。

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.

若將臨終。無閒十念。猛利善行。是別時意者。幾許誤哉。願諸行者。深思此理。自牢其心。莫信異見。自墜陷也。

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?

問。西方去此十萬億佛剎。凡夫劣弱。云何可到。又往生論云。女人及根缺。二乘種不生。既有此教。當知女人及以根缺者。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。為對凡夫肉眼生死心量說耳。西方去此。十萬億佛剎。

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.

但使眾生淨土業成者。臨終在定之心。即是淨土受生之心。動念即是生淨土時。為此觀經云。彌陀佛國。去此不遠。又業力不可思議。一念即得生彼。不須愁遠。

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.

又如人夢。身雖在床。而心意識。徧至他方。一切世界。如平生不異也。生淨土亦爾。動念即至。不須疑也。女人及根缺。二乘種不生者。但論生彼國無女人。及無盲聾喑啞人。不道此間女人根缺人不得生彼。若如此說者。愚痴全不識經意。即如韋提夫人。是請生淨土主。及五百侍女。佛授記悉得往生彼國。但此處女人。及盲聾喑啞人。心念彌陀佛。悉生彼國已。更不受女身。亦不受根缺身。二乘人但回心願生淨土。至彼更無二乘執心。為此故云。女人及根缺二乘種不生。非謂此處女人。及根缺人不得生也。故無量壽經四十八願云。設我得佛。十方世界。一切女人。稱我名號。厭惡女身。舍命之後。更受女身者。不取正覺。況生彼國。更受女身。根缺者亦爾。

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?

問。今欲決定求生西方。未知作何行業。以何為種子。得生彼國。又凡夫俗人。皆有妻子。未知不斷淫欲。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。欲決定生西方者。具有二種行。定得生彼。一者厭離行。二者欣願行。

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?

言厭離行者。凡夫無始已來。為五欲纏縛。輪回五道。備受眾苦。不起心厭離五欲。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!」

為此常觀此身。膿血屎尿。一切惡露。不淨臭穢。故涅槃經云。如是身城。愚癡羅剎。止住其中。誰有智者。當樂此身。

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.」

又經云。此身眾苦所集。一切皆不淨。扼縛癰瘡等。根本無義利。上至諸天身。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。若睡若覺。常觀此身。唯苦無樂。深生厭離。

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 ...).

縱使妻房。不能頓斷。漸漸生厭。作七種不淨觀。一者。觀此淫欲身。從貪愛煩惱生。即是種子不淨。二者。父母交會之時。赤白和合。即是受生不淨。三者。母胎中在生藏下。居熟藏上。即是住處不淨。四者。在母胎時。唯食母血。即是食啖不淨。五者。日月滿足。頭向產門。膿血俱出。臭穢狼藉。即是初生不淨。六者。薄皮覆上。其內膿血遍一切處。即是舉體不淨。七者。乃至死後胮脹爛壞。骨肉縱橫。狐狼食啖。即是究竟不淨。

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.

自身既爾。他身亦然。所愛境界。男女身等。深生厭離。常觀不淨。若能如此。觀身不淨之者。淫欲煩惱。漸漸減少。

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.

又作十想等觀。廣如經說。

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.

又發願。願我永離。三界雜食。臭穢膿血不淨。耽荒五欲。男女等身。願得淨土。法性生身。

This constitutes a general discussion of the practice of disgust.

此謂厭離行。

B) There are, in general, two aspects to making the joyous vow of 「rescuing oneself and others」.

二明欣願行者。復有二種。

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。觀彼淨土。莊嚴等事。欣心願求。明往生意者。所以求生淨土。為欲救拔。一切眾生苦故。即自思忖。我今無力。若在惡世。煩惱境強。自為業縛。淪溺三涂。動經劫數。如此輪轉。無始已來。未曾休息。何時能得。救苦眾生。為此求生淨土。親近諸佛。若證無生忍。方能于惡世中。救苦眾生。

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.」

故往生論云。言發菩提心者。正是願作佛心。願作佛心者。則是度眾生心。度眾生心者。則是攝眾生生佛國心。

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.

又願生淨土須具二行。一者。必須遠離三種障菩提門法。二者。須得三種順菩提門法。

What are the three things that hinder enlightenment?

何者為三種障菩提法。

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。依智慧門。不求自樂。遠離我心貪著自身故。

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。依慈悲門。拔一切眾生苦。遠離無安眾生心故。

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。依方便門。當憐憫一切眾生。欲與其樂。遠離恭敬供養自身心故。

Once he has abandoned these three hindrances, the practitioner will obtain the three things that foster enlightenment. They are:

若能遠三種菩提障。則得三種順菩提法。

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。無染清淨心。不為自身。求諸樂故。菩提是無染清淨處。若為自身求樂。即染身心。障菩提門。是故無染清淨心。是順菩提門。

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。安清淨心。為拔眾生苦故。菩提心是安隱一切眾生清淨處。若不作心拔一切眾生。令離生死苦。即違菩提門。是故安清淨心。是順菩提門。

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。樂清淨心。欲令一切眾生。得大菩提涅槃故。菩提涅槃。是畢竟常樂處。若不作心。令一切眾生得畢竟常樂。即遮菩提門。

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。要因生淨土。常不離佛。得無生忍。已于生死國中。救苦眾生。悲智內融。定而常用。自在無礙。即菩提心。此是顯生之意。

2) The cultivator should next contemplate the wholesome characteristics of the Pure Land and the auspicious features of Amitabha Buddha.

二明欣心顯求者。希心起想。緣彌陀佛。

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。若報身等。金色光明。八萬四千相。一一相中。八萬四千好。一一好放八萬四千光明。常照法界。攝取, 念佛眾生。

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.

又觀彼淨土。七寶莊嚴妙樂等。備如無量壽經十六觀等。常行念佛三昧。及施戒修等。一切善行。悉已回施。一切眾生。同生彼國。決定得生。此謂欣願門也。