釋淨土群疑論

7. Slandering the Dharma and Rebirth.

Question: The Lotus Sutra says: “Those who slander this sutra will often be born in perilous and difficult places and will never encounter a Buddha.” Why, then, in the Sutra on the Contemplation of Amitayus, are those who slander the Dharma able to attain rebirth in the Pure Land, encounter the Buddha, hear the Dharma, and forever leave suffering far behind? If so, why is it said that they will often be born in perilous and difficult places? ⁽⁵⁴⁾

Answer: The Sutra on the Contemplation of Amitayus says: “These foolish people commit every kind of evil and must fall into hell, where they undergo immeasurable suffering.” The sutra then says: “If they recite the Buddha’s name ten times, they will attain rebirth in the Pure Land.” If it is maintained that such evildoers are perpetually born in perilous and difficult places, from which they cannot escape, and must always dwell there, how could they attain rebirth in the Pure Land?

Therefore, while their offenses have not yet been eradicated, the resulting retribution is endless; when their offenses are eradicated, however, the resulting retribution comes to an end. Although they are often born in perilous and difficult places, once their offenses are extinguished, what could prevent them from seeing the Buddha? Furthermore, Chan Master Xinxing cited the meaning of this scriptural passage with the aim of proving that sentient beings of the third period possess offenses that cannot be eradicated and cannot attain rebirth in the Pure Land.

Moreover, the Chan master also cited a great many scriptures to prove that those with wrong views cannot attain rebirth. Yet it is unclear whether sentient beings of the second period slander the Lotus Sutra. If they do slander it, are they often born in perilous and difficult places?

Can they attain rebirth in the Pure Land by recollecting the Buddha? If it is maintained that they can attain rebirth, then the Sutra on the Contemplation of Amitayus cannot be used as evidence. If they cannot attain rebirth, then sentient beings of the second period who slander the true Dharma likewise cannot attain rebirth.

Why, then, insist on proving that only sentient beings of the third period cannot attain rebirth?

9. The Buddhadharma Suited to the Capacities of Beings.

Question: The Vimalakirti Sutra says: “A bodhisattva who perfects eight dharmas will practice in this world without obstruction and will attain rebirth in a Pure Land.” Chan Master Xinxing held that these eight dharmas constitute the teaching on rebirth in the Pure Land intended for sentient beings of the third period, whereas the teaching of the Sutra on the Contemplation of Amitayus and other scriptures constitutes the teaching on rebirth intended for sentient beings of the second period. At present, most sentient beings belong to the third period. How, then, can they study the teaching on rebirth intended for sentient beings of the second period? ⁽⁵⁵⁾

Answer: Chan Master Xinxing’s original intention in establishing his teaching was to take “the Buddhadharma suited to the capacities of beings” as its central principle, regarding this as the ultimate guide for comprehending the Buddha’s teachings and looking down upon the interpretations of scholars past and present. In truth, the master employed three criteria which, when sought within the doctrinal teachings, indeed constitute a Dharma method suited to beings’ capacities: first, the time; second, the place; and third, the practitioner.

On careful examination, the master’s establishment of these three approaches is indeed exceedingly subtle and appropriate. Yet the eminent masters of ancient and modern times were all profoundly learned, thoroughly versed in both Buddhist and non-Buddhist scriptures, fully comprehending the meanings of the half-word and the full-word teachings, deeply understanding the profound reaches of the Dharma methods, and penetrating to the utmost depths of the secret treasury; nevertheless, no one ever classified the central principle in the same way as this master.

Moreover, although the master himself established this interpretation, he acted contrary to its purport. Why is this so? The Sutra on the Contemplation of Amitayus says: “Today, the Tathagata, for the sake of Vaidehi and all sentient beings in future ages”—this refers to an evil age.

“Being assailed and afflicted by the thieves of the afflictions, he taught pure karma”—this refers to evil people. “This is the instruction and transformation of sentient beings in the defiled world”—this refers to an evil place. The Sutra on the Contemplation of Amitayus possesses all three criteria and should therefore be the Buddhadharma suited to the capacities of beings, yet the master said that it is not.

What is the meaning of this? The eight dharmas in the Vimalakirti Sutra do not mention future ages—thus, this is not an evil time. Bodhisattvas perfect the eight dharmas—thus, these are not evil people.

This is the instruction and transformation of sentient beings in the defiled world—thus, this is an evil place. The Vimalakirti Sutra possesses only one criterion and lacks the other two. How, then, can it be considered suited to the capacities of beings?

What is the meaning of this?

10. Exclusive Practice and Mixed Practice.

Question: The second fascicle of the Bodhisattva Dwelling in the Womb Sutra says: “Twelve kotis of nayutas of Buddha lands west of the Saha world lies the land of Indolence and Pride. That realm is delightful, with songs and instrumental music, splendid garments, fragrant flowers, adornments, and so forth. Sentient beings who vow to be born in Amitabha Buddha’s land all go astray into the land of Indolence and Pride and do not attain rebirth in the Land of Ultimate Bliss. Among thousands, tens of thousands, and kotis of sentient beings, scarcely one attains rebirth in the Land of Ultimate Bliss.” This sutra clearly demonstrates the difficulty of attaining rebirth. For what reason, then, are people now encouraged to attain rebirth in that Buddha land? ⁽⁵⁶⁾

Answer: Precisely because the sutra contains such words, Master Shandao exhorted the fourfold assembly to practice exclusively the pure karma of the Western Land: the four practices^[1] without retrogression and the three karmic activities without admixture. They should relinquish other aspirations and practices and exclusively cultivate the single practice directed toward the Western Land. Among those who cultivate mixed practices, not one in ten thousand attains rebirth, whereas among those who practice exclusively, a thousand practice and a thousand attain rebirth.

As the later portion of the sutra says: “Why is this? It is because they are indolent and lazy, and their faith is not steadfast.” It should be known that those who cultivate mixed practices lack firm faith and are therefore born in the land of Indolence and Pride. These words are exactly consonant with what is stated in the Bodhisattva Dwelling in the Womb Sutra.

Those who do not practice in a mixed manner but exclusively cultivate pure karma possess steadfast faith and will certainly attain rebirth in the Land of Ultimate Bliss. This accords well with the purport of the Sutra on Rebirth in Accordance with One’s Vows. That sutra says: “Sentient beings of the Saha world are for the most part afflicted by greed, anger, and delusion.

Few possess true faith; most cultivate erroneous teachings, disbelieve the true Dharma, cannot remain single-minded, and have scattered minds without firm resolve. In truth, there is no difference among the Pure Lands of the ten directions. In order to enable practitioners to concentrate their minds upon a single land, the Buddha especially praised the Land of Ultimate Bliss, and nothing more!

Practitioners attain rebirth in accordance with their vows and aspirations.” Thus, it is known that those who cultivate mixed practices will be born in the land of Indolence and Pride, whereas those who practice exclusively will attain rebirth in the Land of Ultimate Bliss. This makes it all the clearer that exclusive practice leads to rebirth. How could the difficulty of being born in the Land of Ultimate Bliss mean that no one attains rebirth there?

Excellent indeed are the practitioners of the Pure Land; they must devote themselves single-mindedly to their practice. Furthermore, very few attain rebirth in the Recompense Land, while most attain rebirth in the Transformation Land. Therefore, although the Bodhisattva Dwelling in the Womb Sutra and the Sutra on the Contemplation of Amitayus speak differently, their implications are not contradictory.

11. The Rise and Decline of Buddha-Recollection.

Question: The Sutra on the Ocean-Like Samadhi of Contemplating the Buddha says: “In a past life, five hundred members of the Sakya clan were all brothers. They studied the scriptures of non-Buddhist paths and did not believe in the Buddhadharma. Their royal father, taking pity on them, expounded to them the Dharma of the Twelve Links of Dependent Origination and the profound Buddhadharma.

They did not believe him and even gave rise to slander. When they were about to die, they underwent much suffering and anguish. Their father, moved by compassion and fearing that they would fall into the Avici hell, urged them to recollect the Buddha.

As the sons approached death, they gave rise to reverence and, following their father’s instruction, recited, ‘Namo Buddha.’ Their father further urged them to recite, ‘Namo Buddha, Namo Dharma, Namo Sangha.’ After their lives ended, relying upon the merit of recollecting the Buddha, they were all born in the heavenly realms and enjoyed bliss. When their karmic recompense in heaven was exhausted, however, because of their former karma of slandering the True Dharma, they fell into the Avici hell and underwent intense suffering.” According to this sutra, although recollecting the Buddha at the time of death enabled them to be born in heaven, their offense of slandering the Dharma was not extinguished, and they still fell into hell.

How, then, can practitioners destined for the lowest grade of the lowest birth, by reciting the Buddha’s name even once, immediately extinguish their offenses, attain rebirth in the West, never again sink into samsara or fall into the evil paths, and continually enjoy bliss until they attain Buddhahood? Both involve recollecting the Buddha, so why is there such a difference in their ascent and descent? ⁽⁵⁷⁾

Answer: Although they were born in heaven through recollecting the Buddha, they knew only how to enjoy pleasure. Indulging in the five desires, they did not know to continue cultivating goodness. When the merit from their recollection of the Buddha was exhausted, they again fell into the three evil paths.

Those who are now reborn in the Land of Ultimate Bliss, however, behold the Buddha and hear the Dharma after their lotus flowers open. They gradually advance in cultivating the factors of the Path, continually practice the six paramitas, and progressively extinguish all offenses accumulated since beginningless time. Their supreme practices and vows increase day by day; hundreds of thousands of samadhis manifest before them; they contemplate the emptiness of persons and the emptiness of dharmas; and they thoroughly realize that no dharma can be attained.

How could they be compared with beings in the heavens of the Desire Realm, where men and women merely enjoy sensual pleasures, give free rein to the six sense faculties, and commit the ten evil deeds? Moreover, although those men recollected the Buddha, they neither earnestly felt shame and remorse and repented, nor aroused the aspiration for unsurpassed bodhi and sought rebirth in the Pure Land. Furthermore, Amitabha Buddha’s Fundamental Vow states: “If beings reborn in the Land of Ultimate Bliss should still fall into the three evil paths, I shall not attain Buddhahood.” In addition, those sons did not recite with utterly sincere and earnest minds; they recited merely because they had heard their father’s instruction.

Therefore, their offenses were not extinguished. They were only temporarily born in heaven and afterward again fell into the evil paths. In the section on the lowest grade of the lowest birth, the Sutra on the Contemplation of the Buddha of Infinite Life says: “The practitioner must complete ten recitations before his offenses are extinguished.” Those men were not utterly sincere and performed only a single recitation.

Therefore, their offenses were not extinguished, and after being born in heaven they still fell into the evil paths. It is like being in debt: the greatest creditor arrives first to drag the debtor away. Because the power of merit from recollecting the Buddha was great, they were temporarily born in heaven; but because the offense of slandering the Dharma was extremely grave, it nevertheless dragged them down into the evil paths.

Such are the differences in meaning between the two sutras.

12. Recollection of the Buddha Dispels Mara.

Question: A sutra says: “When the three poisons of greed, anger, and delusion are present in the mind, they attract demons and spirits from outside.” It is now said that through the Samadhi of Recollecting the Buddha one can behold Amitabha Buddha, and that at the time of death one sees the Buddha and the holy assembly bringing flowers to welcome one. Practitioners seeking rebirth are ordinary beings whose minds contain all three poisons. Thus, could the Buddha and the holy assembly who come to welcome them actually be apparitions assumed by demons and spirits? ⁽⁵⁸⁾

Answer: If those whose minds contain the three poisons cultivate the Samadhi of Recollecting the Buddha and behold Amitabha Buddha, and if the holy assembly that comes to welcome them at death consists entirely of apparitions assumed by demons and spirits, then all beings, being endowed with greed, anger, and delusion, should constantly behold the Buddha even if they have neither attained the Samadhi of Recollecting the Buddha nor cultivated the karmic practices leading to the West; and at death they should all behold Amitabha Buddha bringing flowers to welcome them.

If it is asserted that a person does not behold the Buddha and that the Buddha does not come to welcome him, then that person must certainly be free from the three poisons of greed, anger, and delusion. Furthermore, are sincerely reciting the name of Amitabha Buddha, cultivating the practices leading to the West, observing the fasts and precepts, and so forth causes of the three poisons of greed, anger, and delusion, or are they not causes of greed, anger, and delusion?

If they are causes of the three poisons, why would recollecting the Buddha and cultivating goodness give rise to the three poisons? If so, the World-Honored One should not have urged beings to recollect the Buddha and undertake such practices. Moreover, if cultivating goodness and recollecting the Buddha attract demons and spirits, then surely violating fasts and breaking precepts would not attract demonic apparitions!

But if observing fasts and keeping the precepts are not causes of the three poisons, then they are practices that extinguish the three poisons. I cultivate practices that extinguish the three poisons yet behold only demons and spirits; whereas you have never cultivated practices that extinguish the three poisons, so why have you never beheld the Buddha?

If this passage is used as evidence to judge definitively that such appearances are Mara, and if those who no longer possess the three poisons are necessarily immune to Mara’s disturbance, why was Venerable Ananda deluded by Mara and thus failed to request the World-Honored One to continue dwelling in the world? And why, while Venerable Upagupta was absorbed in samadhi, did the celestial Mara place a garland upon his head?

Therefore, one should understand that the three poisons of greed, anger, and delusion do not invariably attract demons and spirits, nor are those who no longer possess the three poisons necessarily immune to Mara’s disturbance. Why, then, insist that every Buddha seen at the time of death is merely an apparition assumed by demonic spirits? Moreover, if the three poisons attract demons and spirits, why should only an apparition in the Buddha’s form be called a demonic vision?

The Mahaparinirvana Sutra says: “In the future age, Mara will manifest in the forms of bhiksus, bhiksunis, upasakas, upasikas, Buddhas, and so forth, and will come to delude practitioners.” The Buddha taught his disciples to discern between the Buddha’s teachings and Mara’s beguiling words, so that everyone might recognize them clearly. Beings who fall into Mara’s domain do so chiefly by following beguiling teachings; it is not entirely through being confused by outward appearances.

Therefore, the Sutra on the Contemplation of the Buddha of Infinite Life teaches that while cultivating the sixteen contemplations, if a pure vision should appear before one—whether deviant or correct—and one hears a voice expounding the wondrous Dharma during contemplation, the Buddha instructs one to emerge from samadhi, remember without forgetting the teachings heard within samadhi, and afterward compare them with the scriptures to determine whether they are deviant or correct.

According to your view, all manifested signs and scenes are demonic; this is because your body harbors the pernicious defilements of greed, anger, and delusion. Even if the Buddha’s body is a manifestation produced by a demon, is it because my Dharma is correct that a demonic scene appears and I see the Buddha’s body coming to disturb me, or because my Dharma is incorrect, causing pernicious wrong teachings to increase and attracting a demon to appear?

If the practice is correct and yet a demonic scene appears, then one should all the more single-mindedly be mindful of the Buddha, because mindfulness of the Buddha is the Dharma that enables one to escape the demonic realm. But if an incorrect practice increases the pernicious defilements of greed, anger, and delusion and thereby attracts a demon manifesting as a Buddha, then butchers, chandalas, and others who devote themselves to evil deeds ought constantly to see the Buddhas of the ten directions manifest before them.

When they approach death, their bodies and minds ought to be peaceful and blissful, and their eyes ought to behold the Buddhas arriving with flowers to welcome them. If this were so, then the teaching in the Sutra of the Contemplation of the Buddha of Infinite Life concerning the nine grades of rebirth and the arrival of the holy assembly to receive and guide beings would necessarily be a teaching of the three poisons of greed, anger, and delusion.

If all the holy assemblies that come to welcome beings are demons, then the Sutra of the Contemplation of the Buddha of Infinite Life would certainly not be the Buddha’s Dharma but the Dharma of demons. Furthermore, if the three poisons of greed, anger, and delusion attract demons, why must one see the Buddha arrive before it is called the arrival of a demon, and why must one aspire to rebirth in the Western Land before it is called attracting ghosts and spirits?

Yet Amitabha Buddha’s Forty-Eight Vows to receive and guide all beings who have committed evil offenses to rebirth there are clearly proclaimed in the Buddhist sutras. Auspicious signs associated with rebirth have been recorded throughout the ages in biographies and chronicles: clear and melodious sacred music, subtle and wondrous fragrances, and the manifestation of auspicious signs. Could these possibly all be

fabrications?

Part VII: Comparing the Relative Superiority and Inferiority of the Tusita Heaven and the Land of Ultimate Bliss.

1. Comparison Between the Two Realms.

Question: In comparison with the Inner Court of Tusita, in what respects is the Western Pure Land superior or inferior? ⁽⁵⁹⁾

Answer: The relative superiority and inferiority of the two realms are perfectly evident, and all discerning people understand them clearly; why ask further? The ancient virtuous masters composed the Treatise on the Pure Land ^[2], in which they distinguished their relative superiority and inferiority, so there is no need to elaborate here. Nevertheless, the treatises composed by the ancient virtuous masters presented the matter only briefly. I shall now employ twelve points to clarify it in greater detail: ⁽¹⁾ lord, ⁽²⁾ place, ⁽³⁾ retinue, ⁽⁴⁾ lifespan, ⁽⁵⁾ inner and outer, ⁽⁶⁾ bodily complexion, ⁽⁷⁾ excellent marks, ⁽⁸⁾ five superknowledges, ⁽⁹⁾ unwholesomeness, ⁽¹⁰⁾ eradication of offenses, ⁽¹¹⁾ experience of bliss, and ⁽¹²⁾ manner of birth.

1) Lord: The lord of the Tusita Heaven, Bodhisattva Maitreya, is still an ordinary being. Although he is called the bodhisattva bound to one more birth, he has not yet realized the fruit of Buddhahood, the stage of Wondrous Awakening. Although he will become a Buddha, at present he manifests only an emanation body.

The lord of the Land of Ultimate Bliss is Amitabha Buddha, who has already attained Perfect Awakening and abides in a Pure Land, chiefly manifesting an enjoyment body, or reward body. In truth, there is no superiority or inferiority between manifesting an emanation body and manifesting a reward body. Yet in their manifestations for liberating sentient beings, teacher—the Buddha—and disciple—the bodhisattva at the stage of Equal Awakening—are distinct: one has already become a Buddha, while the other will become a Buddha in the future; one is a Buddha with a reward body, while the other is a Buddha with an emanation body; one has reached perfection, while the other has not; one manifests a wondrous realm, while the other manifests a coarse realm.

Their circumstances are altogether different. This is the first point.

2) Place: The realm of Tusita lies within the defiled Saha world and still contains sensual pleasures between men and women; the Land of Ultimate Bliss is a Pure Land in another direction, supremely excellent and wondrous. In discussing their relative superiority and inferiority, no analogy can adequately express the difference. The beauty of one and the inferiority of the other are truly evident. This is the second point.

3) Retinue: The Tusita Heaven contains male and female devas, whereas the Land of Ultimate Bliss has no women. From this, practitioners may judge for themselves which is beautiful and which is inferior, which is superior and which is lesser. The difference between the two realms is as great as that between heaven and earth. This is the third point.

4) Lifespan: The lifespan in the Tusita Heaven is four hundred years, with each day there equaling four hundred years in the human realm. Thus, the lifespan of the devas of Tusita equals 400 × 30 × 12 × 400 = 57,060,000 (fifty-seven million sixty thousand) human years. Yet there are still cases of premature death. How, then, can this compare with the lifespan of immeasurable asamkhya kalpas in the Western Land of Ultimate Bliss? Their lifespans differ in length and cannot be compared. This is the fourth point.

5) Inner and Outer: The Tusita Heaven has two courts, the Inner Court and the Outer Court. The devas dwelling in the Inner Court draw near to Maitreya, the bodhisattva bound to one more birth, and therefore forever attain non-retrogression. The devas dwelling in the Outer Court, however, indulge in the five sensual pleasures and cannot avoid wandering through birth and death in samsara.

Master Simhabuddhi, the younger brother of Vasubandhu, was even reborn in the Outer Court. Vasubandhu, whose spiritual cultivation equaled that of Asanga, also aspired to rebirth in the Inner Court. Thus, it is known that rebirth in the Inner Court is difficult.

Most are reborn in the Outer Court, where they continue to commit the ten evil deeds, regress in their cultivation, and fall into the three evil paths. This cannot compare with rebirth in the Western Land, where even one born in the lowest grade of the lowest rank will, when the lotus blossom opens, meet Avalokitesvara, hear the profound teaching of the true aspect of all dharmas and the Dharma that eradicates karmic offenses and obstructions, and forever be free from samsara.

Viewed in this way, how could the two be compared? This is the fifth point.

6) Bodily Complexion: Although the bodily complexion of the devas of Tusita is pure and wondrous, when they approach death the signs of dying appear, such as perspiration from the armpits or the fading of their radiance. How can this compare with beings in the Western Land, whose entire bodies are golden and whose radiance shines for hundreds of thousands of yojanas? The Sutra of the Buddha of Infinite Life uses the analogy of comparing a beggar’s appearance with that of an emperor.

It goes on to say that even if the appearance of a deva from the Heaven of Mastery over Others’ Transformations were compared with that of beings in the Land of Ultimate Bliss, the radiance of that deva’s form would be no different from a mass of black ink placed beside a mountain of pure gold. Their beauty and inferiority are distinct. This is the sixth point.

7) Excellent Marks: Although the bodily forms of the devas are dignified and splendid, how could they compare with the beings of the Land of Ultimate Bliss, whose bodies are supremely excellent and adorned, complete with the thirty-two excellent marks? There is no way to describe the relative superiority and inferiority of the two. This is the seventh point.

8) Five Superknowledges: Among Amitabha Buddha’s Forty-Eight Vows, it is said: “If, when I attain Buddhahood, the beings in my land do not acquire the five superknowledges, enabling them to see or hear at least hundreds of thousands of myriads of kotis of Buddha-lands, and so forth…” Even if the devas of Tusita possess the five superknowledges, these extend only within the narrow confines of the Saha world. Even supposing that they are born in the Inner Court, if they have not realized the fruit of sagehood, no sutra states that they travel to make offerings to and serve the Buddhas of the ten directions. Comparing them on this basis constitutes the eighth point.

9) Unwholesomeness: Practitioners born in Maitreya’s Inner Court are ordinary beings dwelling in the Desire Realm. Although they draw near to the bodhisattva bound to one more birth and hear the Mahayana Dharma, they are still filled with afflictions. Because they are not embraced by the power of a fundamental vow, unwholesome thoughts still arise in them, and they create evil karma. Beings in the Pure Land encounter none of these evil conditions; moreover, by relying upon the Buddha’s fundamental vows, their karmic offenses and obstructions are eradicated. This is the ninth point.

10) Extinguishing offenses: The Sutra on Maitreya’s Ascension says: “Whoever recites the name of Maitreya once will extinguish the offenses of birth and death accumulated over one thousand two hundred kalpas; whoever hears his name and respectfully joins the palms will extinguish the offenses of birth and death accumulated over fifty kalpas; whoever reverently bows to Maitreya will extinguish the offenses of birth and death accumulated over one hundred kalpas.” How can this compare with reciting the name of Amitabha Buddha once, thereby extinguishing the offenses of birth and death accumulated over eight billion kalpas and attaining rebirth in the Western Land! This is the tenth point.

11) Experiencing bliss: The devas of Tusita are bound by the five sensual desires, whereas the sentient beings in the Land of Utmost Bliss enjoy complete freedom and are no longer subject to sorrow, suffering, or affliction. This is the eleventh point.

12) Manner of birth: The devas of Tusita are born in male or female bodies, whereas the sentient beings of the Land of Utmost Bliss are born only within lotus flowers or in palaces made of the seven treasures. This is the twelfth point.

Here these twelve points are used to clarify their relative superiority and inferiority. Were the matter explained in detail, the distinctions would be immeasurably numerous. Although these two realms differ in superiority and inferiority in this way, the Buddhist sutras nevertheless encourage rebirth in both.

According to each practitioner’s aspiration, if one practices in accordance with the teachings, one will certainly attain what one seeks. I respectfully urge practitioners aspiring to the Western Land not to disparage Tusita, and practitioners aspiring to Tusita not to slander the Western Land. Each person should follow their own inclination and cultivate the Dharma gate they cherish, without disputing over right and wrong.

This alone accords with the Buddhadharma. If they disparage one another, both sides create demonic karma; not only will they fail to attain rebirth, but they will also sink into the three evil realms. I urge all practitioners to exert themselves.

2. The similarities and differences between the two realms.

Question: Learned people all clearly understand that the Land of Utmost Bliss surpasses Tusita by hundreds of thousands of millions of times, yet they fear that the Land of Utmost Bliss is a distant Pure Land to which few can attain rebirth. Esteemed masters of the past and present, believing rebirth in the Land of Utmost Bliss to be difficult, have therefore vowed to be born in Tusita. What is the intention behind now encouraging the cultivation of the Dharma gate of the Land of Utmost Bliss? This greatly perplexes us; we respectfully request an explanation to dispel our doubts! ⁽⁶⁰⁾

Answer: This question is indeed extremely subtle. Esteemed masters of the past and present, learned and broadly knowledgeable, thoroughly versed in both the Mahayana and the Hinayana, have sometimes still hesitated over this matter. How much more so must I, a person of meager learning who cannot clearly discern right from wrong, refrain from presuming to adjudicate so profound a question.

Nevertheless, by examining the scriptures, we may briefly discuss the essential purport of the matter. If we compare the Sutra on Maitreya’s Ascension, which teaches the practices and karma for attaining rebirth in Tusita, with the Sutra on the Contemplation of the Buddha of Infinite Life, the Sutra of Infinite Life, the Sutra in Praise of the Pure Land, and other scriptures that teach the practices and karma for attaining rebirth in the Land of Utmost Bliss, we can clearly see the similarities and differences between the two.

Moreover, the practices for attaining rebirth in Tusita and those for attaining rebirth in the Western Land share fifteen points of similarity and have eight points of difference.

The fifteen points of similarity are: ⁽¹⁾ Contemplative practice: Regarding practitioners aspiring to rebirth in Tusita, the Sutra on Maitreya’s Ascension says: “They should constantly contemplate the sublime delights of the Tusita Heaven. Such contemplation is called right contemplation; any other contemplation is called wrong contemplation.” Regarding practitioners aspiring to rebirth in the Western Land, the Sutra on the Contemplation of the Buddha of Infinite Life says: “In the contemplations of the jeweled ground, jeweled trees, jeweled ponds, the Buddha, bodhisattvas, and so forth, one should contemplate in this manner; this is called right contemplation.

Any other contemplation is called wrong contemplation.” Thus, according to one’s aspiration, one contemplates the realm in which one seeks rebirth and the adornments of its circumstantial and direct recompenses, whether it is a heavenly realm or a Buddha land. ⁽²⁾ Upholding the precepts: The Sutra on Maitreya’s Ascension says: “One should uphold the Buddha’s prohibitory precepts.” The Sutra on the Contemplation of the Buddha of Infinite Life says: “Receive and uphold the Three Refuges, be fully endowed with the substance of the precepts,

and do not violate the rules of conduct.” ⁽³⁾ The ten wholesome deeds: The Sutra on Maitreya’s Ascension says: “Contemplate and practice the Dharma of the ten wholesome deeds.” The Sutra on the Contemplation of the Buddha of Infinite Life says: “Be benevolent, refrain from killing, and cultivate the karma of the ten wholesome deeds.” ⁽⁴⁾ Repentance: The Sutra on Maitreya’s Ascension says: “Upon hearing the name of the greatly compassionate Bodhisattva Maitreya, prostrate with all five limbs touching the ground and sincerely repent;

one’s evil karma will swiftly be purified.” The Sutra of the King of the Sound of the Drum says: “Single-mindedly recollect him throughout the six periods of the day and night, prostrate with all five limbs touching the ground, and so forth.” ⁽⁵⁾ Creating conditioned images and other meritorious works: The Sutra on Maitreya’s Ascension says: “Make images and present offerings of incense, flowers, robes, banners, pennants, and jeweled canopies.” The Sutra of Infinite Life says: “Cultivate wholesome Dharma, reverently observe the fasting precepts, build monasteries and cast images, make offerings to sramanas, hang banners, light lamps, scatter flowers,

and burn incense.” ⁽⁶⁾ The sages come to welcome and guide the practitioner: The Sutra on Maitreya’s Ascension says: “Bodhisattva Maitreya emits light from between his eyebrows and, together with devas scattering mandara flowers, comes to welcome the practitioner.” The Sutra on the Contemplation of the Buddha of Infinite Life says: “Amitabha Buddha emits a great radiance that illuminates the practitioner’s body and, together with the bodhisattvas,

extends his hand to welcome and guide the practitioner.” ⁽⁷⁾ Reciting the name: The Sutra on Maitreya’s Ascension says: “If one recites the name of Maitreya for but a moment.” The Sutra on the Contemplation of the Buddha of Infinite Life says: “If one joins one’s palms and recites ‘Namo Amitabha Buddha’ for but a moment.” ⁽⁸⁾ Bowing in reverence: The Sutra on Maitreya’s Ascension says: “Bow in reverence and recollect Maitreya.” The Treatise on Rebirth says: “Through the bodily act of karma,

reverently bow to Amitabha Buddha.” ⁽⁹⁾ Dedicating merit and making vows: The Sutra on Maitreya’s Ascension says: “Dedicate this merit and vow to be born in the presence of Maitreya.” The Sutra on the Contemplation of the Buddha of Infinite Life says: “Dedicate this merit and vow to be born in the Land of Utmost Bliss.” ⁽¹⁰⁾ Reading and reciting scriptures: The Sutra on Maitreya’s Ascension says: “Read and recite the scriptures.” The Sutra on the Contemplation of the Buddha of Infinite Life says: “Read and recite the Mahayana Vaipulya scriptures.” ⁽¹¹⁾ Attaining rebirth: The Sutra on Maitreya’s Ascension says: “In the time it takes to snap one’s fingers,

one is born in the Tusita Heaven.” The Sutra on the Contemplation of the Buddha of Infinite Life says: “In the time it takes to snap one’s fingers—or, as it is also said, within a single thought, or in the time it takes a strong man to bend and extend his arm—one attains rebirth in the Western Land of Utmost Bliss.” ⁽¹²⁾ Seeing the assembly of sages: The Sutra on Maitreya’s Ascension says: “One sees Maitreya.” The Sutra on the Contemplation of the Buddha of Infinite Life says: “One sees the Buddha’s body, fully adorned with the excellent marks and characteristics.” ⁽¹³⁾ Taking refuge with reverence: The Sutra on Maitreya’s Ascension says: “Bow one’s head in homage.” The Sutra on the Contemplation of the Buddha of Infinite Life says: “One immediately descends from the golden lotus pedestal,

joins one’s palms, and bows to the Buddha.” ⁽¹⁴⁾ Hearing the Dharma: The Sutra on Maitreya’s Ascension says: “Before one has raised one’s head, one already hears the sound of the Dharma.” The Sutra on the Contemplation of the Buddha of Infinite Life says: “The radiance and jeweled forests proclaim the wondrous Dharma.” ⁽¹⁵⁾ Non-retrogression: The Sutra on Maitreya’s Ascension says: “One becomes non-retrogressive on the path to unsurpassed bodhi.” The Amitabha Sutra says: “All practitioners who attain rebirth there are non-retrogressive.”

Eight differences: ⁽¹⁾ Fundamental vows: Maitreya Bodhisattva did not originally establish a vow to receive and guide practitioners to rebirth in Tusita. The bodhisattva-bhikshu Dharmakara made forty-eight vows to receive and guide sentient beings. Lacking a vow is like a log drifting down a river; having a vow is like piloting a boat on a pleasure excursion. ⁽²⁾ Light: For those cultivating the practice of rebirth in Tusita, Maitreya does not emit light to gather them in.

For those cultivating the practice of rebirth in the Western Land, Amitabha Buddha emits light from the white urna, light from his pores, the light of his aureole, and so forth, gathering in practitioners day and night without ever leaving them. Being gathered in by light is like strolling in daylight; not being gathered in by light is like groping in the darkness of night. ⁽³⁾ Protection: Practitioners cultivating the practice of rebirth in Tusita do not have Maitreya Bodhisattva come to protect them, whereas practitioners cultivating the practice of rebirth in the Western Land receive the protection of Amitabha Buddha and others.

The Sutra of the Contemplation of the Buddha of Immeasurable Life says: “Countless transformation bodies of the Buddha of Immeasurable Life, together with Avalokitesvara and Mahasthamaprapta, constantly come to where the practitioner is.” The Sutra in Praise of the Pure Land says: “They will certainly be gathered in by Buddhas of the ten directions as numerous as the sands of the Ganges.” The Sutra on the Ten Rebirths says: “Amitabha Buddha causes twenty-five bodhisattvas constantly to come and protect the practitioner.” Receiving protection is like traveling with a crowd, without fear of being robbed;

not receiving protection is like journeying alone along a deserted road, where one will surely be violently plundered by villains. ⁽⁴⁾ Manifestation of the tongue-sign: For rebirth in the inner court of Tusita, the Buddhas of the ten directions do not manifest the tongue-sign as testimony; but when exhorting beings to seek rebirth in the Land of Bliss, the Buddhas of the ten directions all manifest the tongue-sign as testimony.

If Tusita were easy to attain rebirth in and the Land of Bliss difficult, why would the Buddhas of the ten directions bear witness and offer encouragement? ⁽⁵⁾ The assembly of sages: Those cultivating the practice of rebirth in Tusita have no sages to protect them. Practitioners cultivating the practice of rebirth in the Western Land, however, have the Flower-Gathering Bodhisattva, the Mountain-and-Ocean Wisdom Bodhisattva, and others who have vowed to remain close to and protect them. ⁽⁶⁾ Eradication of offenses: The Sutra on Maitreya’s Ascension says: “Reciting Maitreya’s name eradicates offenses of birth and death accumulated over one thousand two hundred kalpas.” The Sutra of the Contemplation of the Buddha of Immeasurable Life says: “With every recitation of Namo Amitabha Buddha,

offenses of birth and death accumulated over eight billion kalpas are eradicated.” ⁽⁷⁾ Grave offenses: The Sutra on Maitreya’s Ascension says: “If good men or good women violate the precepts and commit evil karma.” The Sutra of the Contemplation of the Buddha of Immeasurable Life says: “If there are sentient beings who commit unwholesome karma—the five heinous offenses and the ten evils—and fully engage in all that is unwholesome.” Sentient beings who have committed the five heinous offenses will certainly be unable to attain rebirth in Tusita, yet they can attain rebirth in the Land of Bliss. ⁽⁸⁾ Scriptural teaching: To claim that Tusita is easy to attain rebirth in while the Land of Bliss is difficult is to judge the Buddha’s sutras by the understanding of ordinary beings.

If one investigates carefully, one will find no scripture that says this. Even those who have realized the four fruits become confused upon entering the womb, and even bodhisattvas of the ten bhumis remain deluded when passing from one existence to another; how much more so ordinary scholars, whose habitual tendencies abound. In what lifetime will their confusion concerning understanding and practice be dispelled?

Even if they apply themselves diligently to study, they are merely like people feeling an elephant; how could they possess sufficient ability to determine the Buddha’s words and cause everyone to believe them? The Sutra of Immeasurable Life says: “The paths of the five realms are cut off, the evil destinations close naturally, and progress on the Path is boundless. It is easy to attain rebirth there, yet no one is willing to go.” This indeed is the Buddha’s clear teaching.

Above, when examining the fifteen similarities, one still cannot say that rebirth in the Land of Bliss is difficult; how much less, after examining the eight differences, could one still say that rebirth in the Land of Bliss is difficult? I respectfully ask learned scholars to examine the teachings so that they may dispel doubts concerning the relative ease or difficulty of rebirth through the two Dharma-gates of Tusita and the Land of Bliss. If one investigates the matter thoroughly, then with respect to any single teaching, whether praising or criticizing it, such words are merely skillful means to encourage beginners to enter the Path and cause them to abandon ignorant attachment. I hope you will clearly understand the meaning I wish to present here.

Part VIII: The activation of karma by practitioners seeking rebirth.

1. The Pure Land and the moistening of birth.

Question: According to the Abhidharmakosa, there are nine kinds of death and rebirth: ⁽¹⁾ dying in the Desire Realm and being born in the Desire Realm; ⁽²⁾ dying in the Desire Realm and being born in the Form Realm; ⁽³⁾ dying in the Desire Realm and being born in the Formless Realm; and so forth, through ⁽⁹⁾. When one is about to die in this realm and be born in another, one gives rise to afflictions belonging to that other realm to moisten birth there. Now, when one attains rebirth in the Land of Bliss, which afflictions arise to moisten that birth? ⁽⁶¹⁾

Answer: There are two explanations: ⁽¹⁾ If one has not yet abandoned desire for the Desire Realm and attains rebirth in the Western Land, one gives rise to craving for the Desire Realm to moisten birth. If one has abandoned desire for the Desire Realm, attained the concentration of the Form Realm, and then attains rebirth there, one gives rise to craving for the Form Realm to moisten birth. If one has abandoned craving for the Form Realm and attained the concentration of the Form Realm, those liable to retrogression will give rise to afflictions of the Desire Realm or Form Realm to moisten birth; those who do not retrogress will certainly not attain rebirth in the Pure Land, because these people maintain that the Pure Land belongs either to the Desire Realm or the Form Realm.

Some hold that although the Pure Land does not belong to either the Desire Realm or the Form Realm, it is nevertheless a realm possessing form; therefore, even if practitioners have attained concentration and abandoned the afflictions of the Form Realm, they still cannot attain rebirth in the Pure Land, which possesses form. ⁽²⁾ Some explain that when practitioners seeking rebirth in the Pure Land are approaching the end of life, Amitabha Buddha comes to receive and guide them and, through the sustaining power of his compassion, causes their minds to remain free from confusion.

If afflictions arose, this would be called confusion. Yet birth requires afflictions. Practitioners attaining rebirth in the Pure Land use the seeds of affliction to moisten birth.

Question: Only noble disciples who are still in training can be said to use the seeds of affliction to moisten birth. Since practitioners seeking rebirth are still ordinary beings, how can one speak of their using seeds to moisten birth? Answer: With regard to birth in a defiled land, ordinary beings can use only manifestly active afflictions to moisten birth, because their afflictions are intense and most of them become confused at the end of life.

But practitioners who attain rebirth in the Land of Bliss all rely upon the sustaining power of Amitabha Buddha; their minds are not confused, afflictions do not arise, and their case cannot be compared with ordinary instances of birth in a defiled land. Although the sutras do not discuss this matter, reflection upon its meaning allows us to infer it. Nevertheless, it would not be mistaken to hold that afflictions still arise in practitioners seeking rebirth.

2. The existence or nonexistence of conditioned arising.

Question: Practitioners seeking rebirth are included within the twelve links of the three realms. It is not known under which dharma the stage of conditioned arising in the Pure Land is included. ⁽⁶²⁾

Answer: There are two explanations. ⁽¹⁾ The Pure Land is included within the three realms: Practitioners who attain rebirth there but have not yet eliminated their afflictions have the links of ignorance and formations belonging to the Desire Realm; the links of consciousness, name-and-form, the six sense bases, contact, and feeling also belong to the Desire Realm. Since the links of craving, clinging, and existence belong to the Desire Realm, how could the links of birth, aging, and death not belong to the Desire Realm?

If a practitioner has relinquished the mind of desire belonging to the Desire Realm and attained a mind belonging to the Form Realm, then all twelve links belong to the Form Realm. ⁽²⁾ The Pure Land is not included within the three realms: This is as explained above. The twelve links are taught with reference to the three realms; therefore, the twelve links are not distinguished in relation to the Pure Land. Moreover, even within the defiled land, these twelve links do not encompass all dharmas.

For example, only specifically determinate karma results in a specific resultant retribution, yet this is not included among the twelve links. Thus, it should be understood that the stages of dependent arising do not encompass all dharmas.

3. Afflictions Do Not Arise.

Question: If practitioners reborn in the Pure Land do not produce evil karma, does this mean that they do not give rise to afflictions? Bodhisattvas of the First Bhumi still retain subtle afflictions that lead to breaches of the precepts; bodhisattvas of the Third Bhumi still give rise to attachment to self; and bodhisattvas of the Seventh Bhumi and below still possess attachment to the Buddha and attachment to the Dharma. How, then, can practitioners reborn in the Land of Ultimate Bliss, who are still ordinary beings, avoid giving rise to evil afflictions? ⁽⁶³⁾

Answer: Although ordinary beings reborn in the Land of Ultimate Bliss are still replete with afflictions, because they encounter no adverse conditions, there is no contradiction in saying that they do not give rise to afflictions. For example, of the ten evil karmas, beings in the hells give rise to only five: covetousness, anger, wrong views (delusion), abusive speech, and frivolous speech. Although the hells belong to the three evil destinies, they can still prevent the other five evil karmas—killing, stealing, sexual misconduct, false speech, and divisive speech—from becoming manifest. How much more, then, must the Pure Land possess the power to prevent evil karma from arising?

4. Innate Afflictions Arise.

Question: Do beings in the Land of Ultimate Bliss no longer give rise to any afflictions whatsoever, or do they still give rise to afflictions that are defiled but morally indeterminate? ⁽⁶⁴⁾

Answer: Ordinary beings in the Pure Land still give rise to innate afflictions arising from delusion concerning principle, because they have not yet realized the profound and wondrous principle of suchness and the true aspect of reality. Nevertheless, they no longer give rise to conceptually discriminated afflictions arising from delusion concerning phenomena. The treatise states that the conceptually discriminated view of self arises through belief in false teachings.

Since there are no wrong views in the Land of Ultimate Bliss, conceptually discriminated afflictions no longer become manifest. The view of self is the root of the afflictions; since the view of self does not presently arise, the afflictions likewise no longer arise. As for innate afflictions, because they do not arise in dependence upon false teachings, there is no contradiction even if they do arise.

The Abhidharma-samuccaya holds that innate afflictions arise spontaneously. If they generate evil conduct, they constitute a kind of unwholesome dharma. In the Land of Ultimate Bliss, however, although innate afflictions arise, they do not generate evil conduct; therefore, the afflictions that arise are classified as defiled but morally indeterminate.

The sutra does not speak of “unwholesomeness,” nor does it speak of “defilement”; it merely says that “there is no unwholesomeness.” This, however, does not mean that afflictions do not arise. Moreover, “attachment to the Buddha and attachment to the Dharma” are also forms of the affliction of attachment to dharmas.

5. Rebirth and Non-Retrogression.

Question: The Amitabha Sutra states that all beings reborn in the Land of Ultimate Bliss are avaivartikas, or that they all belong to the group of those definitely established in the correct path, with none belonging to the group definitely established in the wrong path or to the group not yet definitely established. However, the stage of avaivartika is not that of an ordinary being, while those definitely established in the correct path are persons who have realized the noble fruit.

How, then, could ordinary beings reborn in the Pure Land be noble ones? Could they possibly transcend incalculable asamkhya kalpas in a single instant and become bodhisattvas of the First Bhumi? Moreover, ordinary beings are still subject to retrogression; they cannot immediately become avaivartikas upon rebirth in the Pure Land.

Likewise, those belonging to the groups definitely established in the wrong path or not yet definitely established cannot become members of the group definitely established in the correct path in a single instant. If they do not attain the state of avaivartika, this contradicts the meaning of the Sutra on the Contemplation of the Buddha of Infinite Life; but if they do attain it, this contradicts the meaning of other sutras and treatises.

These two meanings conflict with one another. Please explain this doubt. ⁽⁶⁵⁾

Answer: The two meanings just stated do indeed appear to conflict. However, because the defiled land and the pure land differ, as do the capacities of those reborn there, distinctions are made concerning those definitely established in the correct path and those definitely established in the wrong path, as well as the higher and lower stages of avaivartika, and so forth. Furthermore, the Saha world is defiled and turbid: noble ones are few, ordinary beings are many, faith is scarce, and doubt abounds.

Practitioners of shallow capacity and practice frequently encounter adverse conditions or are shaken by the winds of falsehood, and thus they all retrogress. The sutras and treatises describe four kinds of retrogression: ⁽¹⁾ retrogression in faith, ⁽²⁾ retrogression in stage, ⁽³⁾ retrogression in realization, and ⁽⁴⁾ retrogression in practice. Retrogression in faith means that, among the ten stages of the Ten Faiths, those in the first five stages may retrogress, thereby giving rise to wrong views, severing their roots of goodness, and so forth, whereas those in the latter five stages do not.

Retrogression in stage means that, among the ten stages of the Ten Abodes, those in the first six stages may still retrogress and become followers of the Two Vehicles—sravakas or pratyekabuddhas—whereas those in the latter four stages no longer face this possibility. Retrogression in realization means that bodhisattvas at the Three Worthy Stages, who have not yet entered the Ten Bhumis, may still lose the stage they have realized, whereas bodhisattvas of the Ten Bhumis do not.

Retrogression in practice means that bodhisattvas of the Seventh Bhumi and below may still become fearful when hearing the Dharma and engaging in practice, may be unable to cultivate and train, and may be unable to cultivate supreme practices in every thought. At times they may still give rise to outflow-afflictions, generating attachment to self, attachment to dharmas, and so forth. Bodhisattvas of the Eighth Bhumi and above, having entered the third asamkhya kalpa, no longer undergo these four kinds of retrogression.

Within each practice, they completely cultivate all practices; at every moment, thought after thought without interruption, they constantly contemplate the non-outflow emptiness of persons and emptiness of dharmas. Never for even a single thought do they give rise to a mind of outflow, whether wholesome, unwholesome, or morally indeterminate. Because bodhisattvas of the Eighth Bhumi and above possess all four kinds of non-retrogression, they are called avaivartika bodhisattvas.

Since bodhisattvas of the Seventh Bhumi and below do not possess all four kinds of non-retrogression, they are not called avaivartikas.

From another perspective, a bodhisattva of the First Ground (the Ground of Joy) enters the second asamkhyeya, joins the stream of the noble ones (equivalent to the first fruit), eliminates the two discriminative obstructions on the path of seeing, realizes “all-pervading suchness” and the gateway to the clear understanding of the hundred dharmas, and fully possesses the two kinds of non-retrogression—non-retrogression in realization and non-retrogression in practice—and is therefore also called an avaivartika.

From this point up through the Seventh Ground, bodhisattvas still have the two obstructions of “attachment to the Buddha” and “attachment to the Dharma” present before them, and at times defiled mental states may still arise, and so forth. Since they have not yet realized non-retrogression in practice, they may also be said not to have realized the stage of avaivartika. Yet because they have realized non-retrogression in part, they are nevertheless also called avaivartika bodhisattvas.

Sutras such as the Bodhisattva’s Garland of the Fundamental Practice state that a bodhisattva at the sixth of the Ten Abodes, the Abode of the Right Mind, may still regress from the aspiration for unsurpassed bodhi and become a follower of the Two Vehicles, as in the case of Venerable Sariputra and others. Those at the Ten Abodes and above retain only three kinds of retrogression—retrogression in stage, retrogression in realization, and retrogression in practice—but no longer undergo retrogression in faith.

Because they have realized non-retrogression in part, they are also called avaivartikas. According to the Treatise on the Awakening of Faith in the Mahayana and other works, all those at the Abode of Initial Aspiration and above are said to have attained non-retrogression in stage. Bodhisattvas of the Ten Faiths are called external ordinary beings and are also called ordinary beings like light hairs, because they resemble light hairs blown in all directions by the wind and are therefore subject to retrogression.

Bodhisattvas of the Ten Abodes are no longer like light hairs, because their roots of goodness have become firm and can no longer be shaken by deviant winds. They have entered the stage of internal ordinary beings and no longer regress in stage; therefore, they are called avaivartika bodhisattvas. In this defiled and evil Saha world, bodhisattvas of the Ten Faiths are shaken by deviant winds, regress from the bodhi-mind, abandon bodhisattva practice, and revolve through the three evil destinies; therefore, they are not called avaivartikas.

In the Pure Land, bodhisattvas from the First Faith through the Fifth Faith, as well as all beings who have not yet reached the stage of the Ten Faiths, may not yet have firm faith and may resemble light hairs. Yet there are no deviant winds to shake them and cause them to regress from the bodhi-mind, commit grave karma, and revolve through the evil destinies. Moreover, the Pure Land has no conditions that cause retrogression, but only supreme conditions that promote progress in the path.

Thus, although these bodhisattvas have not yet entered the stage of avaivartika, they are nevertheless called avaivartikas. Among those classified as liable to regression, capable of self-destruction, capable of self-protection, stable, and capable of penetration, noble persons who are still in training or beyond training may all be called subject to regression if their faculties are dull. If they are born among human beings and encounter all five conditions for regression—prolonged illness, traveling far away, resolving disputes, Sangha affairs, and recitation practice—then even though they have attained the noble path and eliminated afflictions, they may regress and give rise to afflictions when they encounter these conditions.

If they are born in a heavenly realm, however, they do not encounter these five conditions for regression. Although they have not yet attained the “immovable disposition,” because the conditions for regression are absent, they neither regress nor give rise to afflictions. In terms of their essential nature, they differ from those who have realized the immovable disposition; yet in terms of “non-retrogression regarding the afflictions eliminated by cultivation,” they are no different from those who have realized the immovable disposition.

The present case is likewise. Practitioners reborn in the Pure Land encounter no conditions for regression. Although they may only be nominal bodhisattvas of the Ten Faiths and so forth, they are all called avaivartikas.

In a defiled land, practitioners at the Heat and Summit stages of the Lesser Vehicle, or those at the Ten Faiths and other stages of the Mahayana, have not yet settled dispositions. If they encounter evil conditions, they may regress, commit the five heinous offenses, and enter the group definitely destined for error. “Error” means undergoing karmic retribution in the three evil destinies.

“Definitely destined” refers to the causes constituted by the karma of the five heinous offenses. If people create the causes of the five heinous offenses, they will certainly fall directly into the three evil destinies; therefore, this is called the group definitely destined for error. If they encounter supreme conditions and cultivate the path, they will enter the stage of non-retrogression, called the group definitely destined for the right.

“Right” means realizing the fruit of nirvana and being freed from bondage. “Definitely destined” refers to the undefiled noble path, in which both person and dharmas are empty. By cultivating and attaining the noble path, one will certainly realize the right fruit of nirvana and analytical cessation, separation from bondage; this is called the group definitely destined for the right.

All others are called the group not definitely destined, because they may create the causes leading to the group definitely destined for error, or they may cultivate the causes leading to the group definitely destined for the right. Because they are not yet decisively established in either, they are called the group not definitely destined. The number of beings in these three categories is not fixed; therefore, each is called a group.

Those now reborn in the Western Land no longer encounter evil conditions. Even if some had committed the karma of an uninterrupted offense in a previous life and entered the group definitely destined for error, although their present stage may be low—the lowest grade of the lowest birth—they now encounter only supreme conditions. With every thought, they advance in cultivating the noble path of the Mahayana and certainly never regress again; therefore, they are called members of the group definitely destined for the right.

Conditions in the Land of Ultimate Bliss are not in every case the same as the circumstances that cause regression in the Saha world. Therefore, one cannot judge avaivartikas and the group definitely destined for the right in the Land of Ultimate Bliss as though they were the same as those in the Saha world. It should be understood that the Saha world and the Land of Ultimate Bliss differ with respect to conditions for regression and conditions for non-retrogression.

Thus, although practitioners in this world, the Saha world, have not attained the stage of avaivartika and do not belong to the group definitely destined for the right, after being reborn in that land, the Land of Ultimate Bliss, they are all called avaivartikas and members of the group definitely destined for the right. This is because the Land of Ultimate Bliss has no conditions for regression, and those practitioners will certainly never again create the causes leading to the group definitely destined for error.

6. The Difference in Joy Between the Pure Land and the Defiled Land

Question: The Lotus Sutra says, “Craving pleasure leads to foolishness,” and also, “Those infatuated with worldly pleasures possess no wisdom.” Moreover, the sutra teaches, “If one does not become weary of suffering, one will not seek nirvana; if one does not seek nirvana, one is infatuated with samsara.” If so, seeking rebirth in the Pure Land runs counter to the teachings cited above, and these two matters become obstacles to cultivation: first, craving worldly pleasures and having no aspiration to transcend the world; second, having no weariness of suffering and thus being unable to realize the fruit of nirvana. Since this is harmful, why seek rebirth there? ⁽⁶⁶⁾

Answer: This question is not well-founded. The five desires in the defiled realm increase craving, generate the ten unwholesome actions, and cause sentient beings to fall into the evil destinies. Therefore, the sutra teaches, “Delighting in pleasures leads to foolishness.” Although the Pure Lands also contain pleasures, these accord with the supramundane, uncontaminated mind—that is, delight in the Mahayana Dharma, delight in meditative concentration and samadhi, and so forth—rather than defiled pleasures.

They can therefore transform the minds of ordinary beings and enable practitioners to advance along the path. The Sutra in Praise of the Pure Land states: “In the Land of Utmost Bliss, throughout day and night, many kinds of wondrous celestial flowers are constantly scattered. They are radiant and fragrant, and their colors and scents are delicate and pleasing.

Although they bring refreshment and joy to everyone’s body and mind, they do not give rise to craving or attachment; instead, they increase immeasurable and innumerable inconceivable merits.” It further states: “They delight in the Mahayana Dharma and never regress; their immeasurable practices and vows advance with every thought, enabling them swiftly to realize unsurpassed bodhi, and so forth.” Moreover, practitioners who attain rebirth there are all people who have grown weary of the defiled and turbid Saha world and aspire to realize the fruit of nirvana.

For this reason, they vow to attain rebirth there and practice the bodhisattva path. These practitioners all intend to renounce birth and death and delight in nirvana; furthermore, they apply themselves diligently to practice. Why would they need to bear a body afflicted by sickness and suffering before giving rise to the aspiration for quiescent cessation?

Furthermore, aspiration for nirvana does not arise solely from weariness with birth and death. It may arise from hearing of the inconceivable merits of the Buddhas, hearing the teachings on the paramitas or the factors of the path, contemplating the great bodhisattvas disporting themselves through spiritual powers, smelling wondrous fragrances, or eating supremely exquisite food. All these can help practitioners advance in their cultivation of the path and delight in nirvana.

It should therefore be understood that becoming weary of birth and death and aspiring to nirvana may occur in more than one way. One should not categorically assert that only weariness with suffering can give rise to the aspiration for liberation.

7. Surpassing the Noble Ones Without Suffering.

Question: The treatise maintains that if one committed grave offenses in past lives, then even though one cultivates excellent skillful means and has even realized a noble fruit, one must still undergo the karmic retribution of fixed karma from past lives, as in the case of the arhat Ly Việt and others. Practitioners today have committed all manner of grave offenses and yet attain rebirth in the Western Pure Land before realizing a noble fruit.

Will they then undergo suffering or not? If they undergo suffering, the sutra should not say, “They experience only happiness and no longer undergo any suffering.” If they do not undergo suffering, although those who attain rebirth there have never given rise to even a single thought of cultivating the noble path, how can they have committed grave offenses and yet forever cease to undergo suffering? ⁽⁶⁷⁾

Answer: The meaning of this is not fixed and cannot be determined dogmatically. Those who undergo suffering are people in a defiled and turbid realm. Although they may have realized a noble fruit, their bodies remain bodies produced by karmic retribution, and because they bear such bodies, they undergo painful retribution.

As for practitioners reborn in the Pure Land, although they remain ordinary beings fully possessed of afflictions and have not yet realized a noble fruit or become equal to the noble ones, once they attain rebirth there, they acquire supremely pure bodies, see the Buddha, hear the Dharma, and cultivate the Mahayana teachings. By relying on Amitabha Buddha’s fundamental vows, they can surpass the noble ones of the defiled realm and need not undergo painful retribution.

For example, a person of the regressing-from-the-Dharma disposition may not equal one of the reflecting-on-the-Dharma disposition. Yet if one of the reflecting-on-the-Dharma disposition is born in the human realm, where the five conditions for regression are all present, that person may still regress. By contrast, if one of the regressing-from-the-Dharma disposition is born in a heavenly realm, where the five conditions for regression are absent, then although that person’s capacities are inferior and disposition is low, that person will not regress.

It should therefore be understood that one does not regress in the Pure Land merely because one’s disposition is inferior, nor does one necessarily avoid regression in a defiled realm merely because one’s disposition is superior. The present case is similar. Although one has realized a noble fruit, if one is born in a defiled realm, one still undergoes painful retribution.

If one is born in a Pure Land, however, then although one is an ordinary being, one does not have to undergo unwholesome retribution. Because one is sustained by the power of wholesome conditions, one does not undergo painful retribution, just as King Ajatashatru was certain not to undergo painful retribution.

Notes:

^[1] The four modes of cultivation: reverential cultivation (cultivating with a reverential mind), exclusive cultivation (not cultivating other practices), uninterrupted cultivation (cultivating without interruption), and long-term cultivation (cultivating over a long period).

^[2] Master Huaigan was perhaps referring to the Treatise on the Pure Land composed by Master Ca Tài.