釋淨土群疑論

20. Whether All Beings Attain Rebirth or Not.

Question: Is it the case that everyone who seeks rebirth in the Land of Ultimate Bliss attains rebirth there, or do some attain rebirth while others do not? If all sentient beings attain rebirth there, why will Amitabha Buddha’s land one day come to an end, and why will Amitabha Buddha at some time enter nirvana ^[1]? Moreover, the bodhisattvas Flower Assemblage and Wisdom of Mountains and Seas should not have made the vow: “If any sentient being has not yet attained rebirth in the Land of Ultimate Bliss, and if I attain rebirth there first, I shall never attain Buddhahood”;

nor should they have vowed: “Only after all sentient beings have attained rebirth there shall I attain rebirth.” But if some do not attain rebirth, why do those who commit the five heinous offenses and the ten evil deeds and who slander the True Dharma—offenses of immeasurable gravity—still attain rebirth?

What offense could be graver than these, such that one would not attain rebirth? Moreover, the sutra states that all sentient beings attain rebirth; therefore, those who do not attain rebirth must necessarily be “non-sentient beings.” Furthermore, the Greatly Compassionate World-Honored One (Amitabha), whose loving-kindness encompasses all, for what reason would he bar certain sentient beings and not allow them to attain rebirth?

If so, that boundless great compassion would indeed not be impartial. ⁽⁸⁹⁾

Answer: There are two explanations. ⁽¹⁾ All sentient beings are able to attain rebirth: Because the Buddha’s mind of great compassion is immeasurable, he gives rise to impartial loving-kindness, brings benefit to all, and makes vast vows without distinguishing between friend and foe; therefore, there is no sentient being who is unable to attain rebirth. Question: If so, how can the questions raised above be satisfactorily answered?

Answer: Although all sentient beings are permitted to attain rebirth, their aspirations differ. Some do not believe in the True Dharma; some delight in the Lesser Vehicle; some are attached to defiled lands; some vow to remain in defiled lands to save sentient beings; and some wish to vow to be reborn in other Buddha-lands in order to cultivate the path. Thus, because sentient beings possess many different kinds of mental dispositions and practices, it is impossible to cause them all to attain rebirth in the Land of Ultimate Bliss.

Although all are able to attain rebirth, not all are actually reborn there. For example, all sentient beings possess Buddha-nature and, although all are able to attain Buddhahood, not all actually do so. If all attained Buddhahood, the realm of sentient beings would be finite.

The case here is likewise, and its meaning does not conflict with the questions raised above. Moreover, by observing the capacities and conditions of that class of sentient beings who delight in attaining rebirth in the Western Land, one can clearly understand the vows made by the bodhisattva Dharmakara and the passing into extinction of Amitabha Buddha. ⁽²⁾ There are also sentient beings who are barred from attaining rebirth in the Western Land.

As the sutra says: “Those who were to be delivered have now all been delivered.” It also says: “When the causes and conditions for teaching and delivering beings were exhausted, he then entered nirvana.” These scriptural statements refer to sentient beings who possess the requisite affinities and do not speak generally of all sentient beings. Although the Buddha’s mind is vast and universally encompasses all sentient beings, his transforming deliverance is limited to those who possess affinities with him; therefore, rebirth there also receives and guides only those whose capacities are fully matured.

The Tathagata (Amitabha) will likewise one day enter nirvana, whereupon the bodhisattva Avalokitesvara, dwelling in the position of one lifetime away from Buddhahood, will continue Amitabha Buddha’s work. On this basis, it is known that not all sentient beings attain rebirth in the Land of Ultimate Bliss.

21. The Land of Serene Peace.

Question: The sutras state that there are no women in the Land of Ultimate Bliss. Why, then, does the Drum-Sound King Dharani Sutra say: “The land of Amitabha Buddha is called Serene Peace. The seat of the holy king is a city ten thousand yojanas in both length and breadth, and most of its inhabitants belong to the kshatriya caste. Amitabha Buddha’s father is a wheel-turning king named Moon Above; his mother is named Supreme Wondrous Countenance; his son is named Moonlight; his attendant is named Stainless Renown; his foremost disciple in wisdom is named Gathered Light; his foremost disciple in spiritual powers is named Great Transformation; the king of maras is named Unvanquished; and Devadatta is named Tranquil Mind.” If there are no women, how can the Buddha have a mother? ⁽⁹⁰⁾

Answer: There are three explanations. ⁽¹⁾ The Buddha possesses an enjoyment body and a transformation body. The Sutra on the Contemplation of the Buddha of Infinite Life refers to the enjoyment body, whereas the Drum-Sound King Dharani Sutra refers to the transformation body. Furthermore, from the enjoyment body are manifested: (a) a body subject to birth and death in discrete stages, which displays conception and birth and has both father and mother; and (b) a body subject to the inconceivable transformed birth and death, which displays a transformation body and has no father or mother.

⁽²⁾ Parents, cities, and so forth are all dharmas of merit and virtue. As the Vimalakirti Sutra says: “Wisdom is the mother of the bodhisattva; skillful means is the father of the bodhisattva, and so forth.” Various kinds of personal names may be formed from virtues, thereby expounding various kinds of Dharma. For example, east of the City of Enlightenment, Manjusri met the youth Sudhana; “City of Enlightenment” is also a name denoting virtue.

The same applies here: various virtues are used as the names of the father, mother, and so forth. The name of the land, Serene Purity, reveals the Tathagata’s supremely pure dharmadhatu. Its intrinsically pure nature is called “purity”; its vast essential aspect is called “serenity”; and that upon which the myriad virtues depend is called a “land.” The city’s length and breadth of ten thousand yojanas reveal the Tathagata’s Great Perfect Mirror Wisdom.

Because this wisdom is endowed with the ten knowledges and ten powers, the city is said to be ten thousand yojanas in breadth. “Most of its inhabitants belonged to the kshatriya class”; kshatriyas are the royal lineage. Within the Great Perfect Mirror Wisdom are Dharma-seeds possessing virtues as numerous as the sands of the Ganges; therefore, it is said that “most belonged to the kshatriya class.” His father was named Moon Above; this signifies the Vajra Samadhi, for the moon has the power to dispel darkness—ignorance—while samadhi serves to eliminate delusions—afflictions.

“Wheel-Turning Sage King” means that a wheel-turning king surpasses lesser kings, symbolizing how the Vajra-Like Samadhi surpasses other samadhis. His mother was named Supremely Wondrous Countenance, meaning that among all the features of a person, the countenance is foremost; among the six paramitas, the prajnaparamita is supreme and is the mother of all Buddhas. His son was named Moonlight: the Buddha is likened to the sun, whose light is foremost, while bodhisattvas are the Buddha’s children; hence he was called Moonlight, for moonlight is inferior to sunlight.

His attendant was named Stainless Renown, revealing the Tathagata’s Wisdom of Equality. Constant contemplation of the Great Perfect Mirror Wisdom is called attendance and service; freedom from afflictions is called Stainless Renown. The disciple foremost in wisdom was named Gatherer of Light, revealing the Tathagata’s Wisdom of Wondrous Observation, which contemplates all dharmas with nothing left unclear; hence he was called Gatherer of Light.

The disciple foremost in supernormal powers was named Great Transformation, revealing the Tathagata’s Wisdom of Accomplishing Activities, which brings forth every kind of transformation of body, speech, and mind; hence it is called supernormal power. These refer to the three wisdoms. Because they follow after the Great Perfect Mirror Wisdom, they are called “disciples”; because they arise from the Great Perfect Mirror Wisdom, they are called “sons.” The Mara king was named Unsurpassed, revealing the virtue of the Tathagata’s great compassion.

With a mind of great compassion, the Buddha takes pity on sentient beings, constantly remains within samsara, and delivers beings; Mara delights in samsara, and hence he is called the Mara king. Because this mind of great compassion surpasses the compassion of those of the Two Vehicles, it is called Unsurpassed. Devadatta was named Quiescent Mind: afflictions agitate and trouble practitioners, just as Devadatta did.

The Tathagata contemplates all afflictions as nirvana; therefore, Devadatta—afflictions—was named Quiescent. Thus, the foregoing uses virtues to establish the names of the father, mother, and so forth; it does not mean that in the Pure Land Amitabha Buddha actually has a father, mother, and so forth.

⁽³⁾ The Karunapundarika Sutra and other scriptures state that Buddhas manifest the attainment of enlightenment differently in pure and defiled lands. Some bodhisattvas are born in a land, cultivate the bodhisattva practices, and then attain complete perfect enlightenment in that same land, while the world remains unchanged and neither its name nor its kalpa changes. Some bodhisattvas are born in a land and then attain complete perfect enlightenment there; although the world remains unchanged, its name and kalpa change.

Some bodhisattvas are born in a land, cultivate the bodhisattva practices, and then attain complete perfect enlightenment there; when they become Buddhas, the world is transformed and becomes more excellent than before, while its name and kalpa also change, as fully explained in the Sutra of Avalokitesvara’s Prediction of Buddhahood. Some bodhisattvas are born in one world and attain complete perfect enlightenment in another, as stated in the Karunapundarika Sutra.

Such differences arise because bodhisattvas make different vows while cultivating the causal practices. Moreover, as stated in various sutras, some bodhisattvas leave home in childhood and attain complete perfect enlightenment, while others marry and have children, and only afterward renounce the five sensual pleasures, leave home, and attain complete perfect enlightenment. Some bodhisattvas are born in one world and attain enlightenment in that same world; others are born in one world and attain enlightenment in another.

As the Lotus Sutra states, the Dragon Girl was in the Saha world and had assumed an animal body—that of a dragon. She afterward went to the Stainless World in the south, relinquished her female body, manifested a male body, and attained complete perfect enlightenment. Likewise, the Tathagata Flower Light was born from a womb and later attained complete perfect enlightenment in a Pure Land.

Thus the sutra says: “When the Buddha was a prince, he abandoned his kingdom and relinquished its splendor; in his final body, he left home and attained perfect enlightenment.” According to this scriptural statement, the Buddha Flower Light assumed a womb-born body in that world and later attained complete perfect enlightenment in a Pure Land. If he had not been born from a womb, how could he have been a prince who abandoned his kingdom and relinquished its splendor?

Amitabha Buddha was likewise born from a womb in the land of Serene Purity and later attained complete perfect enlightenment in the Land of Ultimate Bliss.

22. The Supreme Excellence of the Five Supernormal Powers.

Question: Sariputra and Maudgalyayana attained the five supernormal powers, yet their seeing and hearing did not extend beyond the Saha world. Why, then, do ordinary beings reborn in the Land of Ultimate Bliss, even those with the least supernormal power, see and hear across hundreds of thousands of myriads of kotis of Buddha-lands? Reflecting upon this, one can know that all who are reborn in the Land of Ultimate Bliss are bodhisattvas of great faculties and great practice, and that ordinary beings cannot attain rebirth there. ⁽⁹¹⁾

Answer: This principle is not fixed. One cannot maintain that noble beings in a defiled land who have attained the five supernormal powers are necessarily superior to ordinary beings in a Pure Land. For example, beings in Uttarakuru have a lifespan of precisely one thousand years, whereas beings in the Heaven of Neither Perception nor Non-Perception, although their lifespan is eighty thousand kalpas, may nevertheless die prematurely.

How could one claim that, because heavenly beings have long lifespans, premature death is necessarily impossible for them? The same is true of the Pure Land. Although the beings there are still ordinary beings, because the karma leading to their birth is excellent, because the recompense of the Pure Land is superior, because they rely upon the Buddha’s original vows, because they receive the spiritual might of the noble ones, because their provisions for the path are excellent, or because they attain the wondrous samadhi of the Mahayana, through reliance upon these causes and conditions they attain supernormal powers surpassing those of noble beings in a defiled land.

What is strange about this? Moreover, intermediate-state beings seeking a realm in which to take birth possess karmically derived supernormal powers that sometimes surpass those of followers of the Two Vehicles. If so, what is strange about beings in the Pure Land having supernormal powers that surpass those of the noble followers of the Two Vehicles in the Saha world?

Therefore, the sutra says: “The undefiled roots of goodness of sravakas and pratyekabuddhas do not equal the defiled roots of goodness of bodhisattvas who have first aroused the aspiration for enlightenment.”

23. Delimited and Transformational Birth and Death.

Question: It is not known whether beings reborn in the Land of Ultimate

Bliss assume the body subject to delimited birth and death or transformational birth and death. ⁽⁹²⁾

Answer: In the Land of Ultimate Bliss, bodhisattvas of the Eighth Bhumi and above invariably receive bodies subject to transformational birth-and-death. Bodhisattvas from the Seventh Bhumi down to the First Bhumi may receive either bodies subject to transformational birth-and-death or bodies subject to segmentary birth-and-death. Those from the Three Worthy Stages down to the First Stage of Faith all receive bodies subject to segmentary birth-and-death. Nevertheless, they all attain lifespans of immeasurable and boundless asamkhya kalpas, the thirty-two excellent marks, bodies the color of pure gold, bodies of boundless dimensions, and sovereign mastery of the five superknowledges—subtle, wondrous, and inconceivable.

24. Ultimate Bliss Is Free from Suffering.

Question: The Land of Ultimate Bliss is free from all forms of suffering. Among the three sufferings and the eight sufferings, which sufferings are absent from the Land of Ultimate Bliss? ⁽⁹³⁾

Answer: According to schools of the Hinayana, such as the Sarvastivada and others, the Buddha’s body still possesses all three sufferings, and of the eight sufferings, five remain: the suffering of birth, the suffering of aging, the suffering of illness, the suffering of death, and the suffering of the raging five skandhas. Only three are absent: separation from what one loves, encountering what one hates, and not obtaining what one seeks.

This is because, in the Tathagata’s body, fifteen dhatus are contaminated—the five faculties, the five sense objects, and the five consciousnesses—while the other three dhatus may be either contaminated or uncontaminated: the mind dhatu, the Dharma dhatu, and the mental-consciousness dhatu. Because it is a contaminated body, it has the five sufferings; but because greed, hatred, and delusion have been eliminated, it does not have the remaining three sufferings.

The suffering of separation from what one loves is the affliction of attachment, which is delusion; the suffering of encountering what one hates is the affliction of hatred; and the suffering of not obtaining what one seeks is the affliction of greed. Although the Buddha felt compassion when Prince Virudhaka exterminated the Sakya clan, he did not experience the suffering of separation from what one loved. Although Devadatta caused him to bleed, a brahmin woman falsely accused him, traps with fiery pits were laid for him, poison was placed in his food, and many enemies conspired to harm him, he did not experience the suffering of encountering what one hated.

Although, when going on almsround, he sometimes returned with an empty bowl, and although in times of famine and thirst no one gave him alms, when encountering such circumstances he did not experience the suffering of not obtaining what one sought. Mahayana Buddhism holds that the Buddha’s body, five skandhas, twelve ayatanas, and eighteen dhatus are all uncontaminated. The Nirvana Sutra says: “The Buddhas honor the Dharma as their teacher.

Because the Dharma eternally abides, the Buddhas also eternally abide.” It also says: “Having relinquished impermanent form, one attains eternally abiding form. The same is true of feeling, perception, formations, and consciousness.” The Vimalakirti Sutra says: “The Buddha’s body is uncontaminated; all contaminants have been completely extinguished.” Similarly, the Mahayana scriptures all hold that the Buddha’s body is uncontaminated.

The three sufferings and eight sufferings are all contaminated dharmas; therefore, the Buddha’s body no longer undergoes these sufferings. Concerning bodhisattvas from the Ten Bhumis downward to the stage of ordinary beings, there are two explanations. ⁽¹⁾ Of the three sufferings, they experience the suffering of conditioned existence and the suffering of change. Of the eight sufferings, they experience one—the suffering of the raging five skandhas.

This is because bodhisattvas from the Ten Bhumis downward still receive contaminated bodies subject either to transformational or segmentary birth-and-death. Furthermore, transformation and change constitute the suffering of conditioned existence. Contaminated pleasures are pleasurable when they arise and pleasurable while they remain, but when they perish, there is suffering; hence, there is the suffering of change.

These beings do not experience the oppressive sorrow and pain of body and mind, and therefore do not experience the suffering inherent in suffering. Although their initial reception of a body is called birth, none of the associated sufferings are present; moreover, there is no oppression within a womb, and thus there is no suffering of birth. Their lifespans are long, lasting immeasurable and boundless asamkhya kalpas.

Even ordinary beings enter transformational birth-and-death and ultimately attain Buddhahood; therefore, there is no suffering of death. Later, they may relinquish their bodies—that is, die—in the Pure Land and vow to be born in a defiled land to save sentient beings. Although this too is death, it entails no suffering, because with a joyful mind they vow to relinquish their recompense bodies and cultivate the practice of compassion.

Their bodies of five skandhas, however, are produced by afflictions and are contaminated in substance; this is precisely the suffering of the raging five skandhas. In the Pure Land, the four great elements are peaceful and stable, so there is no suffering of illness. Their physical forms do not decline or deteriorate, so there is no suffering of aging.

They assemble together with good spiritual friends, so there is no suffering of encountering what one hates. All necessary conditions are fully present, so there is no suffering of not obtaining what one seeks. ⁽²⁾ In the Land of Ultimate Bliss, the eight sufferings are as just described. Of the three sufferings, however, there is only the suffering of conditioned existence, because beings still receive bodies subject to segmentary or transformational birth-and-death.

Sentient beings experience only pure happiness, constant and uninterrupted, and ultimately realize the bliss of quiescent extinction. Although that happiness may occasionally cease for a time, they do not regard this as suffering; therefore, there is no suffering of change. Thus, when it is said that the Land of Ultimate Bliss is free from suffering, it means that it is free from the suffering inherent in suffering and the suffering of change.

Question: Although the Land of Ultimate Bliss is free from the suffering inherent in suffering, the suffering of change, and so forth, the suffering of conditioned existence still remains. If so, why is it called Ultimate Bliss? ⁽⁹⁴⁾

Answer: Of the three sufferings, only one remains, and of the eight sufferings, likewise only one remains. Two of the three sufferings and seven of the eight sufferings are absent. Although one remains, it is still said that there is no suffering.

The Nirvana Sutra says: “A river in which only a little water remains is also said to have no water; food containing only a tiny amount of salt is also said to have no salt.” Likewise, the Abhidharma treatises say: “A single drop of ocean water or a single mote of dust from Mount Sumeru cannot be called an ocean or a mountain.” The same applies here. Even if there is a small amount of suffering, this does not prevent the land from being called Ultimate Bliss.

Furthermore, distress and unrest that oppress body and mind are called sorrow and suffering. Amitabha Buddha’s land is entirely free from both; therefore, it is called Ultimate Bliss.

25. Delivering Those Who Suffer in Ultimate Bliss.

Question: The Sutra on the Contemplation of the Buddha of Infinite Life says: “The manifested bodies of the transformation Buddha Amitabha, the transformation Avalokitesvara, and the transformation Mahasthamaprapta assemble in the World of Ultimate Bliss to deliver suffering sentient beings.” The Land of Ultimate Bliss is free from suffering, so why does it say that they assemble there to deliver suffering sentient beings? Does this deliverance of suffering sentient beings refer to beings in the Land of Ultimate Bliss or to beings in other lands? ⁽⁹⁵⁾

Answer: It applies to both: they deliver beings afflicted by sorrow and suffering in their own land and in other lands. Question: Since the Land of Ultimate Bliss has no sentient beings afflicted by sorrow and suffering, how can they deliver such beings there? And although other lands do have beings afflicted by sorrow and suffering, they should go to those lands to deliver them.

Why, then, do they assemble in the Land of Ultimate Bliss to deliver beings in distant lands? Answer: Although sentient beings in the Land of Ultimate Bliss are free from ordinary suffering, there still remains the suffering of conditioned existence inherent in the two kinds of birth-and-death: segmentary and transformational. The Buddhas assemble and expound the wondrous Dharma, enabling sentient beings in the Land of Ultimate Bliss swiftly to transcend these two kinds of birth-and-death and attain the Dharma body; therefore, this is called deliverance.

As for sentient beings in other lands, the Buddhas may manifest bodies and go there to perform the work of deliverance. For example, when sentient beings in the Saha world who have perfected the pure karma approach death, a transformation Buddha will come to welcome them and lead them to rebirth in Ultimate Bliss. Alternatively, the Buddhas assemble in the Land of Ultimate Bliss and manifest transformation bodhisattvas, causing them to arouse the mind of great compassion, relinquish the pleasures of the Pure Land, manifest in other lands, practice the conduct of great compassion, and teach sentient beings throughout the ten directions with whom they have affinities.

Thus it is said: “They assemble in the Land of Ultimate Bliss to deliver sentient beings afflicted by sorrow and suffering.” As stated in the sutras and treatises, when bodhisattvas of the Eighth Bhumi realize true suchness and quiescent extinction, most are reluctant to emerge from samadhi and go forth to deliver sentient beings. The Buddhas must manifest before them, stroke the crowns of their heads, and exhort them to emerge from samadhi so that they may complete the meritorious practice of guiding sentient beings to liberation.

This also expresses the meaning just explained. The Vimalakirti Sutra says: “The bodhisattvas of the Saha world possess an exceptionally steadfast mind of great compassion toward sentient beings.” It also says: “Only such persons—those whose great compassion is steadfast—can leave the pleasures of the Pure Land and go to places abounding in afflictions, such as the Saha world, to perform the work of a Buddha.”

26. The Eight Consciousnesses and the Three Kinds of Feeling.

Question: The Amitabha Sutra says: “The sentient beings of the Land of Ultimate Bliss undergo none of the various sufferings but experience only the bliss of the Dharma.” Among the eight consciousnesses, how many correspond to pleasant feeling? ⁽⁹⁶⁾

Answer: Of the eight consciousnesses, the seventh consciousness (manas) and the eighth consciousness (alaya) are perpetually continuous and take subtle, difficult-to-discern objects as their conditions. Whether one falls into the Avici Hell and undergoes immeasurable suffering, or is born in the Third Dhyana Heaven and experiences immeasurable joy and bliss, these two consciousnesses always remain in a state of neutral feeling.

Even upon attaining Buddhahood, when the purified consciousnesses correspond to the wisdom of the great perfect mirror and the wisdom of equality, these two consciousnesses still correspond to neutral feeling. From this, we know that in the Land of Ultimate Bliss, the seventh and eighth consciousnesses constantly remain in a state of neutral feeling. The other six consciousnesses correspond to the three feelings of joy, pleasure, and neutrality.

The mental consciousness corresponds to the two feelings of joy and pleasure, while the other five consciousnesses correspond to pleasant feeling. Neutral feeling, however, corresponds to all six consciousnesses. The Sutra in Praise of the Pure Land says: “There is none of the physical or mental sorrow and suffering whatsoever, but only immeasurable pure joy and bliss; therefore, it is called the Land of Ultimate Bliss.” On this basis, we know that in the Pure Land the six consciousnesses experience no sorrow or suffering, yet this does not preclude neutral feeling, because after joy and bliss, as the state of joy and bliss gradually subsides until it reaches the stage of cessation, it corresponds for the most part to neutral feeling.

Moreover, the essential nature of neutral feeling is free from distress and is brought about by wholesome karma; therefore, the sentient beings of that land also correspond to neutral feeling. Furthermore, the sentient beings of that land enter the preliminary concentration and the intermediate dhyana associated with the concentrations of the Fourth Dhyana and above; how, then, could they not be permitted to correspond to neutral feeling?

Thus, although that land is called Ultimate Bliss, it also corresponds to neutral feeling. Otherwise, that land could not correspond to joyful feeling either.

27. The Body Contains No Parasites.

Question: In discussing birth and death in delimited segments, treatises such as the Treatise on the Great Perfection of Wisdom all maintain that the bodies of sentient beings subject to birth and death in delimited segments contain parasites. The Great Prajnaparamita Sutra says: “Within the bodies of avaivartika bodhisattvas there are none of the eighty thousand parasites.” The sentient beings of the Land of Ultimate Bliss possess bodies subject to birth and death in delimited segments, so their bodies must contain parasites. If so, this contradicts the Amitabha Sutra, which says that the three evil destinies do not exist in that land. How is this to be explained? ⁽⁹⁷⁾

Answer: Although the sentient beings of the Pure Land assume bodies subject to birth and death in delimited segments, their bodies do not contain the eighty thousand parasites. The statements in the Treatise on the Great Perfection of Wisdom and the Great Prajnaparamita Sutra that bodies contain parasites were made with reference to defiled lands. Moreover, even in defiled lands, although the devas of the Form Realm are ordinary beings, their bodies do not contain the eighty thousand parasites, nor are they afflicted by the calamities of the three disasters.

At the end of the kalpa of dissolution, the three evil destinies are the first to be completely extinguished. At that time, even those who assume human bodies do not contain the eighty thousand parasites, because the three evil destinies no longer exist. How much more must this be true of the sentient beings of the Pure Land, who assume pure, subtle, and wondrous physical bodies!

Although they assume bodies subject to birth and death in delimited segments, their bodies contain no parasites.

28. Not Far from Here.

Question: The Sutra in Praise of the Pure Land says that the Land of Ultimate Bliss lies beyond hundreds of thousands of kotis of nayutas of Buddha lands from the Saha world, yet the Sutra on the Contemplation of the Buddha of Infinite Life says that Amitabha Buddha’s land is not far from here. The teachings of these two sutras appear contradictory. Please explain this meaning clearly. ⁽⁹⁸⁾

Answer: The Land of Ultimate Bliss is indeed exceedingly distant from the Saha world, lying hundreds of thousands of kotis of nayutas of Buddha lands away. The present statement that Ultimate Bliss is not far from the Saha world has another meaning. Here, ten points will be presented briefly to explain this meaning: it is not far because of the Buddha’s power; it is not far because of skillful means; it is not far because of responsive manifestation; it is not far because of one’s own mind; it is not far because of protection; it is not far because of karmic affinity; it is not far because of the original vow; it is not far because the Buddha comes to welcome and guide one; it is not far because of rebirth there;

and it is not far because of freedom from heedlessness. ⁽¹⁾ The Buddha’s power: The sutra says: “Through the Buddha’s power, she was able to behold that land.” ⁽²⁾ Skillful means: The sutra says: “There is another skillful means by which she [Vaidehi] may behold it.” ⁽³⁾ Responsive manifestation: The sutra says: “Amitabha Buddha stood in the air.” ⁽⁴⁾ One’s own mind: The sutra says: “This mind makes the Buddha;

this mind is the Buddha.” ⁽⁵⁾ Protection: The sutra says: “The Buddhas and bodhisattvas constantly come to where the practitioner is.” ⁽⁶⁾ Karmic affinity: The sutra says: “All sentient beings possessing karmic affinity are able to behold the Buddha and the realm of Ultimate Bliss.” ⁽⁷⁾ The original vow: The sutra says: “Through the power of his original vow, practitioners of contemplation are constantly enabled to behold him.” ⁽⁸⁾ Coming to welcome and guide: The sutra says: “Together with transformation Buddhas, he comes to welcome the practitioner.” ⁽⁹⁾ Rebirth there: The sutra says: “In the time of a finger snap, one immediately attains rebirth in the Land of Ultimate Bliss.” ⁽¹⁰⁾ Freedom from heedlessness: Fascicle thirty of the Nirvana Sutra says: “If one is heedless,

then even though one may be near the Buddha and his disciples, one is still said to be far away.” Now, one need only single-mindedly recollect the Buddha and refrain from heedlessness; one will then be close to the Buddha and cannot be said to be far away.

Because these ten meanings are fully present, it is said to be not far.

29. This Mind Makes the Buddha.

Question: The Sutra on the Contemplation of the Buddha of Infinite Life says: “This mind makes the Buddha; this mind is the Buddha. This mind produces the ocean of the Buddhas’ complete and perfect awakening.” How can the mind make the Buddha? ⁽⁹⁹⁾

Answer: According to the Consciousness-Only teaching, no dharma exists outside the mind; all dharmas and all appearances are manifestations of one’s own mind. The Treatise on the Awakening of Faith in the Mahayana states: “When the mind arises, all dharmas arise; when the mind ceases, all dharmas cease.” The Vimalakirti Sutra states: “If the mind is pure, the Buddha-land is pure.” It also states: “Because the mind is defiled, sentient beings are defiled; because the mind is pure, sentient beings are pure.” Thus, it is known that all dharmas are manifestations of the mind.

At the very moment one uses this mind to contemplate Amitabha Buddha, Amitabha Buddha is the original-nature appearance, while the contemplating mind manifests an image-appearance. That image-appearance is called the objective aspect, and the contemplating mind is the subjective aspect. These two aspects cannot be separated from the self-cognizing aspect.

Because the power of the subjective aspect can manifest the objective aspect, it is said, “This mind makes the Buddha.” Since this objective aspect is precisely the mind’s self-cognizing aspect and has no other intrinsic nature, it is said, “This mind is the Buddha.” If one wishes to contemplate the entire ocean of the Tathagata’s merits, one must rely upon images manifested by one’s own mind; therefore, it is said, “This mind produces the ocean of the Buddhas’ perfect and universal knowledge.” Alternatively, because the contemplative mind cultivates the various practices that serve as causes for attaining Buddhahood, it is said, “This mind produces the ocean of the Buddhas’ perfect and universal knowledge.” The second section of the Bhadrapala Sutra states: “The bodhisattva is likewise.

By single-minded contemplation, one sees the Buddhas. After seeing the Buddhas, one asks them about the Buddha-Dharma. Having heard it, one’s mind becomes joyful, and one then reflects: ‘From where have these Buddhas now come, and from where has my own body come?’ One contemplates that the Buddhas ultimately come from nowhere and likewise go nowhere.

My own body is also thus: originally it came from nowhere, much less is there any place to which it can return. The practitioner should contemplate in this way.” At present, the three realms are manifested by mind, and this mind possesses the Buddha. Why?

According to one’s thoughts, one sees one’s own mind. At present, I see the Buddha through the mind; my mind makes the Buddha, and my mind is the Buddha. My mind is the Tathagata.

My mind is my body. My mind sees the Buddha. The mind does not itself know the mind; the mind does not itself see the mind.

The Avatamsaka Sutra also states: “The mind is like a skilled painter, depicting all the various five skandhas. Throughout all the worlds, there is no dharma it does not create. As is the mind, so is the Buddha; sentient beings are also thus.

Mind, Buddha, and sentient beings—these three are without distinction.” A defiled mind is called a sentient being; a pure mind is called a Buddha. This is the meaning being discussed here.

30. Whether the Buddha’s ushnisha can be seen.

Question: The Sutra on the Contemplation of the Buddha of Infinite Life states: “If one sees the white urna mark, the other eighty-four thousand marks will become manifest.” How can one see the mark of the Invisible Ushnisha? ⁽¹⁰⁰⁾

Answer: ⁽¹⁾ Some explain: “Since this mark is called the Invisible Ushnisha, it truly cannot be seen. Although the sutra says that the eighty-four thousand marks are seen, it actually excludes the mark of the Invisible Ushnisha, and only the other eighty-three thousand nine hundred and ninety-nine marks are seen. Because the smaller number follows the greater, it is said that it is seen, but in reality this mark is not seen.

Otherwise, the name and its meaning would contradict each other. For example, if Mount Sumeru were burned to ashes and only a single particle of dust remained, or if the great ocean dried up and only a single drop of water remained, one could not say that the mountain or ocean still existed. The present case is similar: all the marks are contemplated completely, and only this one mark cannot be contemplated; nevertheless, one cannot say that all the marks have not been contemplated completely.” ⁽²⁾ Some explain: “Although this mark is unlike the other marks and generally cannot be seen, it is therefore called the mark of the Invisible Ushnisha.

Through the empowering spiritual might of the Buddha, however, sentient beings are enabled to see this mark while practicing contemplation. Furthermore, both the body for others’ enjoyment and the transformation body are manifested from head to foot for the sake of sentient beings, enabling them to receive benefit. If the mark of the Invisible Ushnisha could not be seen, how could it benefit sentient beings, and how could it be called part of the body for others’ enjoyment?

If this one mark alone were not for others’ enjoyment, this would show that it is the most supremely excellent mark, causing sentient beings to honor it. Because it generally cannot be seen, it is called the mark of the Invisible Ushnisha. Yet the Buddhas also manifest this mark for sentient beings so that they may behold and revere it.

Why, then, should practitioners of contemplation be unable to see it? We must not cling to the literal wording in interpreting its meaning. It should be understood that the Buddhas permit sentient beings to contemplate and behold the mark of the Invisible Ushnisha.”

31. Seeing the Buddhas.

Question: The ninth contemplation in the Sutra on the Contemplation of the Buddha of Infinite Life is originally only the contemplation of Amitabha Buddha’s radiant bodily marks. If this contemplation is accomplished, one should see only the bodily marks of Amitabha Buddha. For what reason can one also see the bodily marks of the Buddhas of the ten directions? ⁽¹⁰¹⁾

Answer: There are three reasons one can see the Buddhas of the ten directions. ⁽¹⁾ Because the merits of all Buddhas are identical, and all equally transform, liberate, and benefit sentient beings, contemplating and seeing one Buddha is itself seeing the Buddhas of the ten directions. In its discussion of the Samadhi of One Practice, the Manjusri Prajnaparamita Sutra states: “If one can contemplate a single Buddha thought after thought, then in every thought one can see all the Buddhas of the three periods—past, present, and future.

Why? The immeasurable and boundless merits contemplated in a single Buddha do not differ from the merits of the immeasurable Buddhas.” The inconceivable Buddha-Dharma is without distinction. All rely upon the Wondrous Dharma of the One Vehicle to attain Buddhahood, and all fully possess immeasurable merit and eloquence. ⁽²⁾ By seeing one Buddha, one realizes the Samadhi of Recollection of the Buddha, removes obstructions, and extinguishes offenses; therefore, one can see the Buddhas of the ten directions. ⁽³⁾ Amitabha Buddha’s light shines universally throughout the ten directions, and through this light the practitioner sees the Buddhas of the ten directions.

In the Pratyutpanna Samadhi Sutra, Bodhisattva Bhadrapala asked Shakyamuni Buddha: “How will sentient beings in future ages be able to see the Buddhas of the ten directions?” The Buddha taught that by recollecting Amitabha Buddha, they would be able to see the Buddhas of the ten directions. Because Amitabha Buddha has especially profound affinities with the sentient beings of the Saha world, if they first single-mindedly invoke the name of Amitabha, they will easily accomplish samadhi and eliminate karmic offenses and obstructions; his light will shine universally, and they will see the Buddhas of the ten directions.

32. Being born in the presence of the Buddhas.

Question: The Sutra on the Contemplation of the Buddha of Infinite Life states: “By cultivating this contemplation, one will attain rebirth in the presence of the Buddhas of the ten directions.” When one practices contemplation of Amitabha Buddha and vows to be reborn in the Western Land, it would seem that the sutra should say only, “one will attain rebirth in the presence of Amitabha Buddha.” Why does it instead say, “one will attain rebirth in the presence of the Buddhas”? ⁽¹⁰²⁾

Answer: There are four explanations. ⁽¹⁾ When cultivating the ninth contemplation, the contemplation of the True Body, one sees not only Amitabha Buddha but also the Buddhas of the ten directions. Therefore, one is not only able to attain rebirth in the Land of Ultimate Bliss, but may also, according to one’s vows, attain rebirth in other Buddha-lands. Hence it is called “attaining rebirth in the presence of the Buddhas.” ⁽²⁾ Although one sees the Buddhas of the ten directions, one’s original aspiration is to attain rebirth in the Western Land; how, then, could one simultaneously attain rebirth in the presence of all the Buddhas?

Here, “attaining rebirth in the presence of the Buddhas” means that, because the ninth contemplation is so excellent, when the practitioner attains rebirth in the Western Land, the practitioner sees not only Amitabha Buddha but also the Buddhas of the ten directions. Hence it is called attaining rebirth in the presence of the Buddhas. ⁽³⁾ Although Amitabha Buddha has only one body, there are innumerable transformation Buddhas in the Land of Ultimate Bliss.

As soon as a practitioner attains rebirth in that land, the transformation Buddhas appear, surround the practitioner, stroke the practitioner’s head, and expound the Dharma. Hence it is said to be “attaining rebirth in the presence of the Buddhas.” ⁽⁴⁾ Although Amitabha Buddha manifests a single body, that body is simultaneously manifested through the transformations of the Buddhas. Its appearance is one, but the individual beings are many, because many Buddhas have affinities with a single sentient being and therefore all transform themselves into the likeness of Amitabha Buddha in the same place.

This is like many lamps gathered in one place: although the light of each lamp is distinct, the lights do not obstruct one another, and the illumination is one. The bodies of the Buddhas are likewise. Each Buddha manifests a body; although there appears to be only one body, in reality there are many bodies.

Although one attains rebirth before a single Buddha, it is still called attaining rebirth in the presence of the Buddhas.

33. One then sees the Buddha’s mind.

Question: The Lotus Sutra says: “Even if the whole world were filled with beings like Shariputra, and they single-mindedly pondered together, they still could not know the Buddha’s mind.” This means that ordinary beings and followers of the Two Vehicles are all unable to comprehend the Buddha’s mind. A treatise also says: “The stage of the land, the stage of the person, and the stage of the faculties cannot know the thoughts and wisdom of another.” If so, why does the Sutra on the Contemplation of the Buddha of Infinite Life say: “If one sees the Buddha’s body, one will surely see the Buddha’s mind.

The Buddha’s mind is the mind of compassion”? A sutra says: “The monkey who offered honey to the Buddha was also able to know his mind.” Another sutra says: “Maudgalyayana used the supernormal power of knowing others’ minds to contemplate and clearly knew that the Buddha wished to appoint Ananda as his attendant.” These sutras speak differently; how should they be explained consistently? ⁽¹⁰³⁾

Answer: The scholars of the Sarvastivada explain this meaning as follows: “The Buddha has two kinds of mind: the first is the ‘previously attained mind,’ and the second is the ‘never-before-attained mind.’ If the Buddha gives rise to a never-before-attained mind, then even if Shariputra and the others exerted all their powers of discernment, they could not know it. If the Buddha gives rise to a previously attained mind, then even a monkey could know the Buddha’s mind.” In the Samdhinirmocana Sutra, the Buddha himself explains: “Even bodhisattvas of the Ten Grounds cannot know the subjective aspect of the Buddha’s mind,

whereas all ordinary beings can know the objective aspect of the Buddha’s mind.” What is presently called seeing the Buddha’s mind means seeing the objective aspect of his mind.

The sutra says: “The Buddha’s mind is the mind of compassion,” but the Buddha possesses “the mind of wisdom that internally realizes principles” and “the mind that externally contemplates sentient beings with regard to phenomena.” The subjective aspect of the mind of wisdom that internally and personally realizes principles can be mutually known only by the Buddhas; bodhisattvas of the Ten Grounds and those below them cannot fathom it.

The subjective aspect of the mind that externally contemplates sentient beings with regard to phenomena can likewise be mutually known only by the Buddhas; bodhisattvas of the Ten Grounds and those below them cannot fathom it. As for the objective aspect of the mind of wisdom that internally and personally realizes principles and the objective aspect of the mind that externally contemplates sentient beings with regard to phenomena, if empowered by the Buddha, even a monkey can know the Buddha’s mind.

Part X: Distinguishing the Nine Grades

1. The nine grades of rebirth.

Question: According to which stages are those who attain rebirth divided into nine grades? ⁽¹⁰⁴⁾

Answer: There are two explanations for a general distinction of the nine grades, while there are many explanations for a detailed distinction of the nine grades.

A. General distinction: ⁽¹⁾ All nine grades consist of bodhisattvas at the stage of the Ten Faiths. According to their practices—whether they abide or regress, perform good or commit evil, and rise or fall in differing ways—they are divided into nine grades.

The three upper grades are bodhisattvas of the Ten Faiths who do not regress; according to the depth or shallowness of their stages and practices, they are divided into three grades. The three middle grades are practitioners who have regressed from the Mahayana resolve and given rise to the resolve of the Lesser Vehicle, who have abandoned Mahayana practices and cultivate the practices of the Lesser Vehicle; according to the depth or shallowness of their practices, they are divided into three grades.

The three lower grades are practitioners who have regressed from the Mahayana resolve and given rise to a mind bound to birth and death, who have abandoned Mahayana practices and committed offenses leading to birth and death; according to the gravity or lightness of their offenses, they are divided into three grades. ⁽²⁾ Those who arouse the resolve for unsurpassed bodhi and cultivate the practices of bodhisattvas are divided into the three upper grades according to the depth or shallowness of their practices.

Those who arouse the resolve for the bodhi of shravakas and cultivate the practices of shravakas are divided into the three middle grades according to the depth or shallowness of their practices. Those who do not arouse the resolve for either the Great or Lesser Vehicle and do not cultivate the practices of either the Great or Lesser Vehicle, but give rise only to a mind bound to birth and death and commit only offenses leading to birth and death, are divided into the three lower grades according to the gravity or lightness of their offenses.

This is the general division of the nine grades.

B. Detailed distinctions: ⁽¹⁾ Regarding the three grades of the superior level, there are many differing interpretations. (a) Some hold that those reborn in the highest grade of the superior level are bodhisattvas of the Fourth, Fifth, and Sixth Grounds; those reborn in the middle grade of the superior level are bodhisattvas of the First, Second, and Third Grounds; and those reborn in the lowest grade of the superior level are bodhisattvas of the Three Worthy Stages (the Ten Abodes, Ten Practices, and Ten Dedications of Merit). (b) Some hold that those reborn in the highest grade of the superior level are bodhisattvas of the Ten Dedications of Merit; those reborn in the middle grade of the superior level are bodhisattvas of the Ten Practices;

and those reborn in the lowest grade of the superior level are bodhisattvas of the Ten Abodes. (c) Some hold that those reborn in the highest grade of the superior level are bodhisattvas of the Three Worthy Stages (the Ten Dedications of Merit, Ten Practices, and Ten Abodes); those reborn in the middle grade of the superior level are bodhisattvas in the later minds of the Ten Faiths; and those reborn in the lowest grade of the superior level are bodhisattvas in the initial minds of the Ten Faiths. (d) Some hold that those reborn in the highest grade of the superior level are bodhisattvas of the Ten Practices and Ten Dedications of Merit; those reborn in the middle grade of the superior level are bodhisattvas of the Ten Abodes;

and those reborn in the lowest grade of the superior level are bodhisattvas of the Ten Faiths. (e) Some hold that those reborn in the highest grade of the superior level are bodhisattvas in the initial mind of the Ten Abodes; those reborn in the middle grade of the superior level are bodhisattvas in the later minds of the Ten Faiths; and those reborn in the lowest grade of the superior level are bodhisattvas in the initial minds of the Ten Faiths. (f) Some hold that those reborn in the highest grade of the superior level are bodhisattvas of the Ten Faiths and ordinary beings who have aroused the bodhi-mind and cultivated the three practices (morality, concentration, and wisdom);

while those reborn in the other two grades—the middle and lowest grades of the superior level—are ordinary beings who have aroused the bodhi-mind and cultivated worldly wholesome dharmas, the two grades being distinguished according to the depth or shallowness of their practice.

The commentators differ in their explanations of the highest, middle, and lowest grades of rebirth because the sutras and treatises differ in their classification of the stage at which the patience regarding the non-arising of dharmas is attained. The Humane Kings Prajnaparamita Sutra holds that bodhisattvas of the Seventh, Eighth, and Ninth Grounds attain the patience regarding the non-arising of dharmas. Other sutras and treatises likewise differ in classifying its attainment, placing it either at the First Ground or at the stage of patience.

The Sutra of the Bodhisattvas’ Original Karmic Adornments places the patience regarding the non-arising of dharmas at the stage of the Ten Abodes; the Avatamsaka Sutra places it at the stage of the Ten Faiths; and the Sutra for the Divination of the Effect of Good and Evil Actions places it at the stage of ordinary beings. Therefore, each commentator, taking as a basis a particular stage at which the patience regarding the non-arising of dharmas is attained, distinguishes the three grades as being of differing levels. ⁽²⁾ Regarding the three grades of the middle level: (a) Some hold that those reborn in the highest grade of the middle level are persons who have attained the first three fruits;

those reborn in the middle grade of the middle level are practitioners who have attained the Seven Expedient Stages; and those reborn in the lowest grade of the middle level are persons who have planted wholesome roots conducive to liberation. (b) Some hold that those reborn in the highest grade of the middle level are persons at the stage of patience; those reborn in the middle grade of the middle level are persons who have acquired the wholesome roots of the three liberations ^[2];

and those reborn in the lowest grade of the middle level are persons who have previously planted wholesome roots conducive to liberation. (c) Some hold that those reborn in all three grades of the middle level are persons who have planted wholesome roots conducive to liberation, and that the three distinct grades are established solely according to the depth or shallowness of their observance of the precepts, or because, although they did not observe the precepts, they cultivated worldly wholesome dharmas. ⁽³⁾ Regarding the three grades of the lowest level: they are divided into three grades solely because the conditions they encountered led them to commit offenses of differing gravity.

The patience regarding the non-arising of dharmas has six stages: ⁽¹⁾ wisdom derived from hearing: below the stage of the Ten Faiths; ⁽²⁾ the arising of superior understanding: from the Ten Faiths onward; ⁽³⁾ wisdom derived from reflection: from the Ten Abodes onward; ⁽⁴⁾ wisdom derived from cultivation: from the Stage of Warmth onward; ⁽⁵⁾ realization: at the First Ground; and ⁽⁶⁾ continuity: at the Eighth Ground. These pertain to the stages of cultivating the causes; upon reaching the fruition of Buddhahood, it is realized perfectly and completely.

2. The sixth mind of faith is non-retrogressive.

Question: All practitioners reborn in the Land of Ultimate Bliss attain the stage of non-retrogression. Why, then, does the Sutra on the Contemplation of the Buddha of Infinite Life say that practitioners reborn in the middle grade of the superior level must pass through seven days before attaining non-retrogression from unsurpassed bodhi? ⁽¹⁰⁵⁾

Answer: Among practitioners reborn in the middle grade of the superior level, bodhisattvas of the Ten Faiths who are at or below the fifth mind may still retrogress; only upon reaching the sixth mind of the Ten Faiths are bodhisattvas no longer subject to retrogression. Seven days after birth, they ascend to the sixth mind, the mind of non-retrogression; therefore, they are said to attain the non-retrogressive mind on the path to bodhi. When they are said to be non-retrogressive immediately upon rebirth, this is stated on the basis that they are “in a land of non-retrogression.” The Amitabha Sutra and the Sutra on the Contemplation of the Buddha of Infinite Life speak from different perspectives, but in truth there is no contradiction.

3. Whether the Buddha comes to welcome those reborn in the lowest grade of the middle level.

Question: Why is it that those reborn in every other grade are welcomed by Amitabha Buddha in accordance with his fundamental vows, yet in the case of the lowest grade of the middle level alone, there is no mention of Amitabha Buddha coming to welcome them? What is the meaning of this? ⁽¹⁰⁶⁾

Answer: According to the Forty-eight Great Vows: “If I do not come to receive and guide them, may I not attain Perfect Enlightenment.” Furthermore, since even those in the three grades of the lower level are welcomed by the assembly of sages, it may be inferred that those reborn in every grade are received and guided by the assembly of sages. The sutra does not mention this because the translator made an error or abridged the passage.

Some explain: “For those in the three grades of the middle level, the Buddha comes to receive and guide them out of his great loving-kindness and compassion, not because of his original vow. Therefore, when a practitioner destined for rebirth in the lower grade of the middle level approaches death, the Buddha truly does not come to receive that person;

this is not an omission in the sutra. This is because the Forty-eight Great Vows clearly state: ‘If, when I attain Perfect Enlightenment, sentient beings throughout the ten directions awaken the bodhicitta, cultivate various merits, and with utmost sincerity make a vow desiring birth in my land, then, when they approach death, should I not appear before them together with the great assembly, may I not attain Perfect Enlightenment.’ This vow clearly says, ‘awaken the bodhicitta, cultivate various merits; should I not appear before them together with the great assembly, may I not attain Perfect Enlightenment.’ Here, ‘awaken the bodhicitta’ means awakening the mind of unsurpassed, great enlightenment.

Because practitioners in these three grades of the middle level have not yet awakened the mind of unsurpassed enlightenment, but have merely cultivated various merits and prayed for rebirth, although they attain rebirth, the Buddha does not come to receive them. This does not contradict his original vow. Because these people have not awakened the mind of unsurpassed enlightenment, they do not meet the conditions of Amitabha Buddha’s great solemn vow.

The Medicine Buddha Sutra says: ‘Eight bodhisattvas guide them to rebirth in the Western Land.’ This means that the Buddha does not come to receive them. If Amitabha Buddha came to receive them, they would certainly be reborn in the Western Land; why would Medicine Master Lapis Lazuli Light Buddha need to send eight bodhisattvas to guide and show them the way? Therefore, we know that no Buddha comes to receive them.

The reason the Buddha does not come to receive such a person is that, although the person previously cultivated the Path, their resolve was neither single-minded nor firmly settled, and they were not one who sincerely vowed and desired to reach the Land of Ultimate Bliss. Thus, the Medicine Buddha Sutra says: ‘Yet they have not reached a definite decision.’ Had they made the vow with utmost sincerity, they certainly would not be ‘undecided.’ Moreover, the Medicine Buddha Sutra’s account of the practitioner’s practices describes only the practices of those in the three grades of the middle level; therefore, they do not meet the conditions of Amitabha Buddha’s original vow.

Furthermore, the Bodhisattva Dwelling in the Womb Sutra says: ‘Most sentient beings who cultivate the karma for the Western Land do not attain rebirth in the Land of Ultimate Bliss, but are instead born in the Realm of Indolence and Pride.’ These are not people who make their vows with utmost sincerity and exclusively cultivate the practices leading to the Western Land. Because their practice is not diligent and exclusive, and their vows are not earnest and sincere, they do not meet the conditions of the original vow; therefore, Amitabha Buddha does not come to welcome and receive them.

If Amitabha Buddha came to welcome and receive them, that would mean their practices for the Western Land had been accomplished. How, then, could they still be born in the Realm of Indolence and Pride after the Buddha had come to receive and guide them? The Infinite Life Sutra says that practitioners reborn in all three grades awaken the mind of unsurpassed enlightenment and are all welcomed and received by the Buddha.

Even if, while awake, they do not see the Buddha come, they will still see the Buddha in a dream coming to receive and guide them to rebirth.

4. The Greater or Lesser Extent to Which Offenses Are Extinguished.

Question: The Sutra on the Contemplation of Infinite Life says that practitioners destined for rebirth in the upper grade of the lower level who contemplate the Buddha with utmost sincerity extinguish offenses of birth and death accumulated throughout five billion kalpas; practitioners destined for rebirth in the middle grade of the lower level who hear of the Buddha’s merits, and practitioners destined for rebirth in the lower grade of the lower level who recite the Buddha’s name, all extinguish offenses of birth and death accumulated throughout eight billion kalpas. Since they alike recite the name of Amitabha Buddha and the merit is no different, why does their capacity to extinguish offenses differ? ⁽¹⁰⁷⁾

Answer: There are two explanations. ⁽¹⁾ Since the merit of contemplating the Buddha is equal, the karmic obstructions extinguished should likewise be the same. However, the karmic obstructions of those reborn in the three grades differ in gravity. Those reborn in the upper grade of the lower level have fewer karmic obstructions: only five billion kalpas of offenses obstruct their rebirth.

Those in the two lower grades have more offenses; thus, eight billion kalpas of offenses obstruct their rebirth. Because their karmic obstructions differ in gravity, the sutra speaks of unequal amounts of offenses being extinguished. It is not that the merit of contemplating the Buddha differs, thereby causing differences in the extinction of offenses.

It is like a strong man capable of carrying one hundred kilograms. If someone gives him a fifty-kilogram bundle to carry away, it is not that the strong man lacks the strength to carry more; the bundle simply weighs only fifty kilograms. The meaning here is the same.

Those in the upper grade of the lower level have only five billion kalpas of karmic obstructions, so the Buddha, in accordance with their karmic obstructions, says that five billion kalpas of karmic obstructions are extinguished. Those in the middle grade of the lower level bear three billion kalpas more offenses than the preceding group, so the Buddha likewise, in accordance with their offenses, says that eight billion kalpas of karmic obstructions are extinguished.

As for those in the lower grade of the lower level, their karmic obstructions are exceedingly grave. The Buddha therefore instructs them to complete ten recitations of Amitabha Buddha’s name, each recitation extinguishing offenses of birth and death accumulated throughout eight billion kalpas. Saying that the three grades extinguish different amounts of offenses does not mean that the merit of contemplating the Buddha differs. ⁽²⁾ Although the Buddha’s name being recited is the same, practitioners differ in the earnestness of their minds while contemplating the Buddha; this causes the amount of offenses extinguished to vary.

Those in the upper grade of the lower level have comparatively light offenses. As death approaches, no evil signs appear and they do not experience overwhelming fear. Although they contemplate the Buddha with utmost sincerity, they can extinguish only karmic obstructions of birth and death accumulated throughout five billion kalpas.

As those in the middle grade of the lower level approach death, the raging fires of hell suddenly appear before them. Terrified, they contemplate the Buddha with utmost sincerity. Because their minds are intensely earnest, they extinguish karmic obstructions of birth and death accumulated throughout eight billion kalpas.

Question: If so, those in the lower grade of the lower level experience the greatest fear. When they contemplate the Buddha, they should extinguish offenses accumulated throughout even more kalpas. Why is the amount of offenses extinguished the same as for those in the middle grade of the lower level—only eight billion kalpas?

Answer: As those in the lower grade of the lower level approach death, their strength is exhausted. Even when they exert themselves with utmost sincerity, this is the limit of what they can achieve. Their mental strength is limited; how could they extinguish more offenses?

Moreover, those in the lower grade of the lower level have grave karmic obstructions. The Buddha instructs them to complete ten recitations of his name before they can attain rebirth in the pure Buddha-land. It is like a divine sword capable of severing a great tree.

If great force is applied, the sword cuts deeply; if little force is applied, it cuts shallowly. This is not due to whether the sword is sharp or dull, but to whether the person’s strength is great or weak. It is likewise here: the Buddha’s merit is the same, but because practitioners differ in the earnestness of their minds, the amounts of offenses extinguished also differ.

5. Hearing the Sutras and Reciting the Buddha’s Name.

Question: Why does hearing the titles of the twelve divisions of the scriptures extinguish only offenses of birth and death accumulated throughout one thousand kalpas, whereas a single recitation of the Buddha’s name extinguishes offenses of birth and death accumulated throughout five billion kalpas? The Prajnaparamita Sutra says: “The merit of hearing the sutra without slandering it surpasses that of making offerings to eight hundred and forty thousand myriad kotis of nayutas of Buddhas.” ⁽¹⁰⁸⁾

Answer: The Prajnaparamita Sutra speaks of making offerings to the Buddha during the flourishing age of the Dharma; yet if such offerings are made with a mind attached to characteristics ^[3], the merit remains small. It speaks of hearing the sutra during the age of the decline of the Dharma; yet if one receives and upholds it with a mind free from characteristics, one gains abundant merit. What is now said concerning “hearing sutras and recollecting the Buddha during the age of the decline of the Dharma” refers in both cases to practice performed with attachment to characteristics.

Nevertheless, when past karmic affinities with Amitabha Buddha have ripened, one is able to recollect the Buddha and give rise to faith amid this evil and defiled age; this is exceedingly rare. Moreover, all Buddhas possess the power to propagate the scriptures; therefore, the merit of recollecting the Buddha has a greater capacity to eradicate offenses than does the merit of hearing sutras!

6. Completing the ten recollections.

Question: Although the offenses of a practitioner who attains birth in the lowest grade of the lowest level are graver than those of one who attains birth in the middle level of the lowest grade, because they include the five heinous offenses and slander of the Dharma, it is unclear why the practitioner born in the middle level of the lowest grade attains birth merely by hearing of the Buddha’s merits, whereas the practitioner born in the lowest level of the lowest grade must complete ten recollections of Amitabha Buddha before attaining birth. ⁽¹⁰⁹⁾

Answer: There are two explanations. ⁽¹⁾ According to ordinary reckoning, committing the five heinous offenses should result in only six kalpas of karmic suffering within birth and death. Yet one who commits these offenses undergoes nine times eight billion ^[4] kalpas of karmic obstructions within birth and death because, while committing the five heinous offenses, that person also nourishes other karmic obstructions, causing their power to increase until they can bring about the retribution of nine times eight billion kalpas of karmic obstructions within birth and death.

This is like a single thought of anger arising in the present, which can burn away all wholesome dharmas and obstruct hundreds of thousands of Dharma gates. The same principle applies here: committing the five heinous offenses can cause the power of past evil karma to increase and obstruct birth in the Pure Land. ⁽²⁾ These five heinous offenses bring about only five kalpas of suffering as their retribution, but the offense of slandering the True Dharma, according to the sutras, results in suffering for immeasurably many asamkhya kalpas.

The Larger Prajnaparamita Sutra and the Buddhapitaka Sutra state: “Those who slander the True Dharma fall into the Avici Hell. When this world reaches the kalpa of destruction, these offenders are born in the Avici Hell of another world, thus passing successively through countless kalpas.” Therefore, they must complete ten recitations of the Buddha’s name, each recitation eradicating grave offenses of birth and death accumulated over eight billion kalpas, before they can attain birth in the Pure Land.

7. The seven supreme qualities of recollecting the Buddha.

Question: There are many Dharma gates for cultivating birth in the Pure Land. Why, at the time of death, is only the practice of recollecting the Buddha taught, rather than the other Dharma gates leading to birth there? What is the meaning of this? ⁽¹¹⁰⁾

Answer: There are seven supreme reasons for teaching sentient beings to recollect the Buddha at the time of death rather than teaching them another Dharma gate: supreme excellence, simplicity, ease, eradication of offenses, karmic affinity, welcoming reception, and birth in the Pure Land. ⁽¹⁾ Supreme excellence: Among all ordinary and noble beings, whether persons or dharmas, none surpasses the Buddha, the most honored and supremely excellent one.

He has completely severed the two obstructions—the obstruction of afflictions and the obstruction to knowledge—and has perfected the myriad virtues. He has awakened himself, awakened others, and brought the practices of awakening to perfection. He cherishes sentient beings more deeply than an only child.

He is the great refuge, the ford and the shore, and the source of rescue, deliverance, and liberation for all sentient beings. Therefore, one should sincerely recite and recollect his name. ⁽²⁾ Simplicity: Among all practices for cultivating virtue, only the recitation of the Buddha’s name is simple; all other Dharma gates are complicated and troublesome. Moreover, at the time of death, one need only recite the Buddha’s name—what need is there to cultivate another Dharma gate? ⁽³⁾ Ease: Among all Dharma gates of cultivation, only recollecting the Buddha is the easiest to practice.

At the time of death, when one is surrounded by a hundred sufferings, one’s strength is failing, and everything must be relinquished, even encouraging one to recollect the Buddha may not ensure success. The other Dharma gates are difficult to cultivate; therefore, this simple Dharma gate is chosen and taught to the dying person. ⁽⁴⁾ Eradication of offenses: The Dharma gate of recollecting the Buddha requires little effort and is easy to cultivate.

A single recollection performed with utmost sincerity can eradicate grave offenses of birth and death accumulated over eight billion kalpas and enable one forever to leave behind the three evil realms of the Saha world. ⁽⁵⁾ Karmic affinity: For immeasurable kalpas, Amitabha Buddha has established profound karmic affinities with sentient beings. Those who have previously made offerings to him, seen or heard of him, rejoiced in him, or cultivated alongside him—if they single-mindedly recite and recollect his name, he will surely hear and perceive them and come to rescue them from sinking in the cycle of birth and death. ⁽⁶⁾ Welcoming reception: Through the merit of recollecting the Buddha, the defilements of offenses are eradicated,

and Amitabha Buddha together with the assembly of sages personally comes to welcome and guide the practitioner.

This does not occur when one cultivates other Dharma gates; therefore, practitioners should recollect the Buddha. ⁽⁷⁾ Birth in the Pure Land: As stated in Amitabha Buddha’s fundamental vow: “Those who recollect the name of Amitabha, even as few as ten times—if they do not attain birth there, may I not attain Perfect Awakening.” Because of these seven supreme reasons, all sentient beings are encouraged to recollect the Buddha at the time of death.

8. Unsurpassed merit.

Question: Whether one recites Amitabha Buddha’s name once or ten times, one attains birth in the Pure Land. Does this mean that one attains birth solely by relying upon recollection of the Buddha, or does one also rely upon other Dharma gates to attain birth? I do not yet understand this practice of recollection. Although the sutra says that both one recollection and ten recollections are endowed with unsurpassed merit, how can a single recollection of Amitabha immediately become unsurpassed merit? ⁽¹¹¹⁾

Answer: Why must merit necessarily be cultivated for a long time or in great quantity before it becomes immeasurable? In some cases, although cultivation is undertaken for a very long time and in great quantity, very little merit is gained; in other cases, although cultivation is brief and slight, abundant merit is gained. What does this mean?

As the Diamond Prajnaparamita Sutra says: “Suppose a person, every morning, noon, and evening, were to give away as many bodies and lives as there are grains of sand in the Ganges, and were thus to give away his bodies for immeasurable hundreds of thousands of myriads of kotis of kalpas. Suppose, again, that another person heard this sutra and brought forth faith and accorded with it. The merit of the person who heard the sutra would surpass that of the person who gave away his bodies and lives.” “Immeasurable hundreds of thousands of myriads of kotis of kalpas” signifies cultivation over a long period of time; “giving away as many bodies and lives as there are grains of sand in the Ganges” signifies a vast amount of cultivation;

and each “giving away of one’s body and life” entails enduring immense suffering.

Although there are these three kinds of abundance, the merit accumulated is still not great. “Suppose, again, there is one person”: here, the number of bodies is small. “Hears this scripture”: here, the time is brief.

“Believes and accords with it”: here, the practice is slight. Yet that person gains more merit than the one who offered his bodies and lives. This was spoken by the Buddha and cannot be fathomed by the minds of ordinary beings; how could one not believe it?

Now, a single thought of mindfulness of the Buddha is replete with unsurpassed merit. This, too, was personally spoken by the Great Teacher, the Buddha; why should one doubt it? Moreover, a single thought of mindfulness of the Buddha surpasses cultivation of other Dharma gates for hundreds of thousands of myriads of kotis of kalpas; therefore, its merit is exceedingly great.

As the Lotus Sutra says: “Suppose a person were to uphold the names of bodhisattvas as numerous as the sands of sixty-two kotis of Ganges Rivers and, throughout his life, make offerings to them of food, clothing, sitting mats, medicines, and so forth. What do you think? Would that good man or good woman gain much merit?” Bodhisattva Akshayamati said: “World-Honored One, it would be very great.” The Buddha said: “Suppose, again, a person were to uphold the name of Bodhisattva Avalokiteshvara, even to the extent of bowing and making offerings only once.

The merit of these two persons would be equal and no different.” One person upholds the names of bodhisattvas as numerous as the sands of sixty-two kotis of Ganges Rivers and also makes offerings of food, clothing, sitting mats, medicines, and so forth; the time involved may be reckoned as hundreds of thousands of myriads of kotis of kalpas. Another person merely recites the name of Bodhisattva Avalokiteshvara for a brief moment and makes offerings only once.

Yet the merit accumulated by the former over a long period is merely equal to the merit gained by the latter within that brief span of time. The Sutra of the Ten Wheels says: “If a person were, throughout one hundred great kalpas, to single-mindedly recollect the name of Bodhisattva Avalokiteshvara and others, this would not equal recollecting the name of Bodhisattva Kshitigarbha for the duration of a meal.” To recollect the name of Bodhisattva Avalokiteshvara for one hundred great kalpas, when compared with the passage above, means that this merit surpasses that of recollecting the names of and making offerings to hundreds of thousands of myriads of kotis of ineffable Ganges-sands of other bodhisattvas.

Yet the merit of recollecting the name of Bodhisattva Kshitigarbha for many kalpas does not equal the immeasurable and boundless merit of single-mindedly recollecting once the name of Amitabha Buddha. Thus, by comparing Amitabha Buddha with Bodhisattva Kshitigarbha, Bodhisattva Kshitigarbha with Bodhisattva Avalokiteshvara, and Bodhisattva Avalokiteshvara with the other bodhisattvas as numerous as the sands of sixty-two kotis of Ganges Rivers, one can know that the merit of recollecting the single name of Amitabha Buddha surpasses that of recollecting the names of and making offerings to immeasurable asamkhyeyas of Ganges-sands of other bodhisattvas.

The merit of a single thought of mindfulness of the Buddha surpasses the merit of a bodhisattva cultivating the path for one asamkhyeya kalpa or two asamkhyeya kalpas. How, then, could one say that the merit of mindfulness of the Buddha is slight? Practitioners should use the foregoing comparison to understand that the merit of mindfulness of the Buddha is immeasurable and boundless.

9. Rebirth Attained Through a Single Thought.

Question: The foregoing comparison clearly reveals that the merit is immeasurable. It is truly worthy of admiration that mindfulness of the Buddha assures rebirth. Yet the Lotus Sutra also says: “If, with a distracted mind, one enters a stupa or shrine and recites but once, ‘Namo Buddha,’ one has already accomplished the Buddha path.” If a single recitation of the Buddha’s name immediately brings rebirth in the Western Land, and that same single recitation also enables one to accomplish the Buddha path, then, since the Buddha path has already been accomplished, there should no longer be any ordinary beings throughout the worlds of the ten directions, because all sentient beings capable of recollecting the Buddha would already have become Buddhas.

If reciting a Buddha’s name once cannot yet bring buddhahood but serves only as a distant cause and condition for attaining buddhahood, and if practitioners must pass through three asamkhyeya kalpas, gradually accumulate merit, perfect the mind of great compassion, and bring all practices to fulfillment before attaining buddhahood, then how can ten recitations at the time of death guarantee rebirth? Surely one must likewise cultivate gradually and perfect all the paramitas before one can attain rebirth in the Pure Land. ⁽¹¹²⁾

Answer: These two matters cannot be compared. The fruit of buddhahood has no distinction of nine grades; rather, the myriad virtues must be completely perfected, and only after a long period through many lives and many kalpas can the fruit of Perfect Enlightenment be attained. Because the Lotus Sutra sought to teach and transform the shravakas, it set forth teachings such as this: one need only bring forth the aspiration for unsurpassed bodhi—even to the extent of recollecting the Buddha with a distracted mind—and all such acts become seeds for attaining buddhahood.

Thereafter, only by extensively cultivating the six paramitas can one become a Fully and Perfectly Enlightened One. However much shravakas may cultivate, they cannot attain unsurpassed bodhi, because the shravaka practice is not the cause for attaining the fruit of buddhahood. Because the Lotus Sutra sought to lead the two vehicles of the shravakas and pratyekabuddhas back to the One Vehicle, it taught in this way.

It therefore cannot be compared with the Sutra on the Contemplation of the Buddha of Infinite Life, which discusses rebirth. Although practitioners who recite the name of Amitabha Buddha once or ten times attain rebirth in the Pure Land, they remain ordinary sentient beings. Rebirth into the nine different grades results from differences in cultivated practices, yet all still belong to the stage of ordinary beings.

Thus, what obstacle could there be to attaining rebirth in the Pure Land through a single thought? If there were no distinction of nine grades and only one kind of causal practice were required, then one would have to cultivate all the myriad practices completely before attaining buddhahood. Therefore, the two sutras cannot be compared with each other.

Notes:

^[1] See the Sutra of the Prophecy Bestowed upon Avalokiteshvara.

^[2] The three liberations: emptiness, signlessness, and wishlessness.

^[3] Attachment to characteristics: clinging to outward forms and appearances.

^[4] Koti: according to Chinese numerical reckoning, there are two interpretations: one hundred thousand or one hundred million. Here, the second reckoning is used.