The Seed of the Two Vehicles, and Vaidehī's Own Attainment

Sixth, reconciling the meaning of "the seed of the two vehicles does not arise there."

Question: "Is Amitābha's own Pure Land properly a reward-land, or a transformation-land?"

Answer: "It is a reward-land, not a transformation-land. How is this known? As the Sūtra on the Same Nature of the Great Vehicle says: 'The western land of Peace and Bliss, Amitābha Buddha, is a reward-buddha's own reward-land.' And the Immeasurable Life Sūtra says: 'When the bhikṣu Dharmākara, while still in the world, was practicing the bodhisattva path in the presence of the buddha Lokeśvararāja, he made forty-eight vows.' Each and every one of these vows says: 'If, once I have attained buddhahood, beings of the ten directions call upon my name and vow to be born in my land, even down to as few as ten thoughts, and yet fail to be born there — then may I not accept complete enlightenment.' Now that he has already attained buddhahood, this is exactly the body that has answered and repaid its own cause. And further, in the Contemplation Sūtra, when each of the three people of the upper rank comes to the end of their life, it says, in every case, that Amitābha Buddha, together with transformation-buddhas, comes to welcome this person. Since a reward-body, together with transformation-bodies, comes together to extend a hand, this is why it is said "together with." Taking this text as proof, one thus knows this is a reward-body. Now, "reward-body" and "response-body" are simply two different names for the same eye, seen two ways — the earlier translations render it "reward," the later translations render it "response." Generally speaking, "reward" means that a cause, once cultivated in practice, is never in vain, but certainly brings about a corresponding fruit — and because the fruit answers the cause, it is called "reward." And further, the ten thousand practices cultivated across three great asaṃkhyeya kalpas must certainly result in the attainment of bodhi — and now that this path is accomplished, this is exactly a "response-body." This is precisely how buddhas of the past and present alike distinguish and establish the three bodies; apart from these, there is no further, separate body at all. Amitābha, as he now appears, is a reward-body."

Question: "Given that this is called a reward-body — a reward-body abides forever, with neither birth nor cessation at all. Why, then, does the Sūtra of Avalokiteśvara's Prediction say that Amitābha Buddha, too, will one day enter nirvāṇa? How is this one point to be reconciled?"

Answer: "The question of entering, or not entering, nirvāṇa belongs entirely to the domain of the buddhas themselves. It lies beyond even the shallow wisdom of the three vehicles to peer into at all — how much less could an ordinary, lesser being ever come to know it? And yet, should one truly wish to know it, I will venture to cite the Buddha's own sūtra as clear proof. What does it say? As the Perfection of Wisdom Sūtra's own chapter on "Nirvāṇa Is Not a Transformation" states: "The Buddha said to Subhūti: 'What do you think — if a transformed being were to create yet another transformed being, would this transformation possess any real, non-empty substance at all?' Subhūti said: 'No, World-Honored One!' The Buddha said to Subhūti: 'Form is itself a transformation; sensation, perception, mental formation, and consciousness are themselves transformations; and even omniscience itself is a transformation.' Subhūti said to the Buddha: 'World-Honored One! If worldly dharmas are transformations, are transcendent dharmas transformations as well? Namely: the four foundations of mindfulness, the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of enlightenment, the eightfold noble path, the three gates of liberation, the Buddha's ten powers, his four fearlessnesses, his four unobstructed wisdoms, his eighteen unique qualities, together with the fruits of every dharma, and every worthy and sage — namely the stream-enterer, the once-returner, the non-returner, the arhat, the pratyekabuddha, the bodhisattva-mahāsattva, and every buddha, World-Honored One — are these dharmas transformations as well?' The Buddha said to Subhūti: 'Every dharma is a transformation. Within these dharmas there is the transformation of the śrāvaka's own dharma, the transformation of the pratyekabuddha's own dharma, the transformation of the bodhisattva's own dharma, the transformation of every buddha's own dharma, the transformation of the dharma of affliction, and the transformation of the dharma of karmic cause and condition. For this very reason, Subhūti, every dharma is a transformation.' Subhūti said to the Buddha: 'World-Honored One! Are the severing of every affliction — namely the fruit of stream-entry, the fruit of once-returning, the fruit of non-returning, the fruit of arhatship, the path of the pratyekabuddha, the severing of every habitual affliction — are all of these transformations as well?' The Buddha said to Subhūti: 'Whatever dharma bears the mark of arising and ceasing is a transformation.' Subhūti said: 'World-Honored One! What dharma, then, is not a transformation?' The Buddha said: 'A dharma that neither arises nor ceases is not a transformation.' Subhūti said: 'What, then, is this "neither arising nor ceasing," this "not a transformation"?' The Buddha said: 'Nirvāṇa, whose very mark admits of no falsehood at all, is a dharma that is not a transformation. World-Honored One, as the Buddha himself has said, all dharmas are equal — made by no śrāvaka, made by no pratyekabuddha, made by no bodhisattva-mahāsattva, made by no buddha; whether a buddha exists or not, the nature of every dharma is constantly empty, and this emptiness of nature is itself nirvāṇa. How, then, could nirvāṇa, this one single dharma, not be like a transformation as well?' The Buddha said to Subhūti: 'Just so, just so! Every dharma is equal, made by no śrāvaka, and so on, up to: the emptiness of nature is itself nirvāṇa. But should a bodhisattva who has only just given rise to the aspiration hear that every dharma, without exception, is ultimately empty of nature, even up to nirvāṇa itself being like a transformation, his own mind would be startled and afraid. It is for the sake of this bodhisattva who has only just given rise to the aspiration that arising-and-ceasing dharmas are distinguished as being like a transformation, while the unborn and unceasing are distinguished as not being like one at all.'" Now, given this sacred teaching, one thus confirms that Amitābha is certainly a reward-body. Even should he, at some later time, enter nirvāṇa, this makes no difficulty for this meaning at all — every person of wisdom should understand this."

Question: "If that buddha and his land are indeed called a reward-body and reward-land, then this reward-dharma is lofty and sublime, difficult even for lesser sages to ascend to. How, then, could ordinary beings, defiled and obstructed as they are, ever manage to enter it?"

Answer: "Considering sentient beings' own defilement and obstruction, it is indeed difficult for them to aspire toward it and reach it on their own — but it is precisely by relying on the Buddha's own vow as a powerful supporting condition that beings of all five vehicles alike are able to enter there together."

Question: "If it is said that ordinary beings and lesser sages alike can attain rebirth there, then why does Vasubandhu's own Pure Land Treatise say: 'Women, and those with deficient faculties, and the seed of the two vehicles, are not born there'? Yet that land, as it actually is, does contain the two lesser vehicles — how is this teaching of the treatise to be resolved?"

Answer: "You merely recite its text without peering into its actual principle — and, worse still, cling to your own narrow confusion, with no way to arrive at genuine understanding. I will now cite the Buddha's own teaching as clear proof, to dispel this doubt of yours. What does it say? This refers exactly to the three people of the lower rank in the Contemplation Sūtra. How is this known? As the text on the upper of the lower grade says: there are sentient beings who have committed much unwholesome conduct, without the slightest sense of shame. When such a foolish person's life comes to its end, he encounters a good teacher, who expounds the Great Vehicle for him, and teaches him to call upon Amitābha's name. At the very moment he calls upon the Buddha's name, transformation-buddhas and bodhisattvas appear before him, and, amid golden light and a jeweled canopy, welcome him back to that land — and, once his lotus has opened, Avalokiteśvara expounds the Great Vehicle for him. This person, upon hearing this, at once gives rise to the unsurpassed aspiration for the path."

Question: "What difference is there between 'seed' and 'mind'?"

Answer: "These are simply spoken of according to convenience — there is no actual difference in their meaning. At the very moment his lotus opens, this person's own bodily vessel is pure, and precisely fit to hear the Dharma — nor is any distinction made between greater and lesser vehicles at this point. It is simply that, the moment he is able to hear it, he at once gives rise to faith — and it is for this reason that Avalokiteśvara does not expound the lesser vehicle for him, but expounds the greater vehicle first instead. Hearing the greater vehicle, and rejoicing in it, he at once gives rise to the unsurpassed aspiration for the path — and this is exactly what is called 'the seed of the Great Vehicle arising,' also called 'the mind of the Great Vehicle arising.'

"And further, were Avalokiteśvara, at the moment the lotus opens, to expound the lesser vehicle first instead, and this person, hearing the lesser vehicle, were to give rise to faith in it, this would be exactly what is called 'the seed of the two vehicles arising,' also called 'the mind of the two vehicles arising.' As this grade is, so too are the two below it. These three grades of people, all alike, give rise to this aspiration only once there — precisely because they hear the Great Vehicle, the seed of the Great Vehicle arises within them. And precisely because they never hear the lesser vehicle at all, the seed of the two vehicles simply does not arise. What is generally meant by 'seed' here is exactly this same mind. This concludes the explanation of the meaning of 'the seed of the two vehicles does not arise.' As for the meaning of 'women, and those with deficient faculties': that land simply has none of these at all, as should be recognized. And further, sentient beings of the ten directions who cultivate the precepts and practice of the lesser vehicle, and who vow to be reborn there, encounter not the slightest obstruction at all, and all, without exception, attain rebirth. It is simply that, upon arriving there, they first realize the lesser fruit, and, having realized it, at once turn toward the greater. Once they have turned toward the greater, they never again retrogress into giving rise to the mind of the two vehicles — and this is exactly why it is called 'the seed of the two vehicles does not arise.' The first explanation concerns the very beginning, when the outcome is not yet settled; the second explanation concerns the very end, once the lesser fruit has already been reached. This should be understood."

Seventh, analyzing exactly what benefit Vaidehī received upon hearing the Buddha's own true teaching.

Question: "It is said that Vaidehī attained the acceptance of non-arising. It is not yet clear precisely when she attained it — where in the text does this appear?"

Answer: "Vaidehī's attainment of this acceptance appears at the very opening of the seventh contemplation. The sūtra says: 'The Buddha said to Vaidehī: "I shall now explain for you, one by one, the methods that remove suffering and vexation." Just as he spoke these words, the Buddha of Immeasurable Life stood in the air before them, with Avalokiteśvara and Mahāsthāmaprāpta attending at his left and right. At that very moment, Vaidehī beheld him, and, touching her head to his feet in reverence, rejoicing and offering praise, she at once attained the acceptance of the non-arising of dharmas.' How is this known? As the text on the section of benefits further on says: 'Having attained the sight of the Buddha's own body and his two bodhisattvas, her mind gave rise to joy, and she praised this as something never before seen — and, in a state of complete, open realization, she attained the acceptance of non-arising.' This was not attained at the moment she saw the lands within the radiant platform."

Question: "The text above states that, upon seeing that land's own supremely wondrous and blissful scenery, her mind rejoiced, and she attained, at that very moment, the acceptance of the non-arising of dharmas. How is this one point to be reconciled with the other?"

Answer: "This particular passage is simply the World-Honored One's own preface, responding to her earlier specific request, raising up and encouraging the beneficial skillful means that follow. How is this known? In the text immediately following, it says: 'Every buddha, every Tathāgata, has further skillful means that let you come to see it' — and everything that follows, the contemplation of the sun, the contemplation of the water, the contemplation of ice, all the way through the thirteenth contemplation, are, every one of them, exactly these 'further skillful means.' The purpose is to have sentient beings, through each and every one of these contemplative gates in turn, actually accomplish them — so that, seeing that land's own wondrous scenery, their minds rejoice, and they thereby attain non-arising. This is nothing other than the Tathāgata's own compassionate grief for this final age, raising up and encouraging diligent practice, so that those who accumulate this learning may lack nothing of the sacred power's own hidden support and its present benefit."

A closing verification: "Grasping this whole matter firmly in hand, there are thirteen knots to untie in all. Each and every one, following its own principle in turn, has now brought us to the close of this profound gate. This meaning has now gone three full rounds, each time presenting its own proof before it. Though the above has unfolded across seven distinct sections, all of them together form the profound meaning that precedes the text itself. In analyzing the apparent contradictions and difficulties between sūtras and treatises, I have, one by one, cited the teaching itself as proof — so that those who already believe may be left with no further doubt, and those still seeking may encounter no further obstruction. This should be understood."

End of Fascicle One: The Profound Meaning