Against "Other Masters": The Nine Grades Are for Ordinary Beings

Sixth, reconciling apparent contradictions among sūtras and treatises, setting out questions and answers at length to dispel doubt. Within this gate there are six matters: first, presenting how various Dharma-masters interpret the meaning of the nine grades; second, refuting this by reasoning; third, refuting it again by citing the nine grades' own text against it; fourth, bringing forward textual proof that this is fixed as being for ordinary beings, not for sages; fifth, reconciling the meaning of "deferred time"; and sixth, reconciling the meaning of "the seed of the two vehicles does not arise there."

First, presenting how various Dharma-masters interpret this. They begin with the three people of the upper rank. "The upper-upper is a bodhisattva from the fourth ground up through the seventh ground. How is this known? Because, upon arriving there, he attains at once the acceptance of non-arising. The upper-middle is a bodhisattva from the first ground up through the fourth ground. How is this known? Because, upon arriving there, he attains the acceptance of non-arising only after one small kalpa. The upper-lower is a bodhisattva from the stage of the fixed lineage up through the first ground. How is this known? Because, upon arriving there, he does not enter the first ground until three small kalpas have passed. These three grades of people are all bodhisattvas of the Great Vehicle, already at a sagely stage of rebirth." Next, they present the three people of the middle rank. These masters say: "The middle-upper is a person of the third fruit. How is this known? Because, upon arriving there, he attains arhatship at once. The middle-middle is an inner ordinary being, close to the path. How is this known? Because, upon arriving there, he attains stream-entry. The middle-lower is an ordinary being of worldly goodness, wearied by suffering and seeking rebirth. How is this known? Because, upon arriving there, he attains the fruit of arhatship only after one small kalpa. These three grades belong entirely to the sages of the lesser vehicle." As for the three people of the lower rank: these are said to be ordinary beings only just beginning to study the Great Vehicle, divided into three grades according to the weight of their transgressions, all sharing this same single rank. But whether those who seek and vow to be reborn there are actually like this at all is not necessarily so, as should be recognized.

Second, refuting this by reasoning. Above, it was said that the upper-upper through the upper-middle are bodhisattvas from the first ground through the seventh ground. As the Avataṃsaka Sūtra says: "From the first ground up through the seventh ground, these are already bodies born of the Dharma-nature, bodies of transformative rebirth." Such beings have never once known the suffering of fragmentary birth and death at all. Considering their own accomplished function, they have already passed through two great asaṃkhyeya kalpas, cultivating merit and wisdom together, emptied of both self and phenomena. All of this is inconceivable — their spiritual powers freely transforming without any fixed limit. Their bodies dwell in a reward-land, constantly hearing a reward-body buddha expound the Dharma; their compassionate transformation reaches the ten directions, filling them in an instant. What further cause for worry could they possibly have, that they should need to rely on Vaidehī to request the Buddha on their behalf, seeking rebirth in the land of Peace and Bliss? Taking this text as proof, is it not plain that what these masters say is simply mistaken? This concludes the answer to the first two grades. As for the upper-lower: above, it was said this is a bodhisattva from the stage of fixed lineage up through the first ground — but this, too, is not necessarily so. As the sūtra says: "Such bodhisattvas are called non-retrogressing. Their bodies dwell within birth and death, and yet are not stained by birth and death — like a goose or a duck upon the water, which the water cannot wet." As the Larger Perfection of Wisdom Sūtra says: "A bodhisattva at this stage, through the protection of two kinds of true good friends, does not retrogress. What are they? First, the buddhas of the ten directions; second, the great bodhisattvas of the ten directions — constantly adding, through their own three karmic activities from without, to every wholesome dharma, so that nothing is ever lost. This is why it is called the stage of non-retrogression." Such bodhisattvas are likewise able to accomplish the eight aspects of a buddha's own life and teach and transform sentient beings. Considering their own accomplished practice, they have already passed through one great asaṃkhyeya kalpa, cultivating merit and wisdom together, and more. Given that they already possess such excellent virtue, what further cause for worry could they have, that they should need to request rebirth through Vaidehī? Taking this text as proof, one thus knows that what these masters have judged is, once again, mistaken. This concludes the reproach of the upper rank.

Next, reproaching the three people of the middle rank. These masters say the middle-upper is a person of the third fruit. Yet such a person has already forever cut off the three evil destinies, and is no longer reborn in any of the four unfortunate paths at all. Even should he, in the present, commit some offense, it will certainly not bring about any future retribution. As the Buddha himself says: "This person of the fourth fruit sits together with me upon the very same seat of liberation." Given that he already possesses this kind of power, what further worry could remain, that he should need to request the path of rebirth through Vaidehī? Yet the buddhas, in their great compassion, hold a special pity in their hearts precisely for those who suffer, those constantly sunk in the depths — and it is for their sake that they urge a return to the Pure Land. It is just like a person drowning in water, who urgently needs to be rescued above all others — what use would it be to save one already standing safely on the shore? Taking this text as proof, one thus knows that what these masters have judged carries the very same error as before. What follows may be understood in the same way.