The Second Grade: Understanding Emptiness

Next, within the position of the middle rebirth of the upper rank, the text likewise first raises the matter, next distinguishes it in detail, and finally concludes it. There are eight points in all.

First, from "the middle rebirth of the upper rank" onward, this generally names this grade — this is itself the ordinary being of the next degree of goodness who has studied the Mahāyāna.

Second, from "not necessarily upholding and reciting" down through "attains rebirth in that land," this makes plain, within the sixth, seventh, and eighth gates, the dedication of the practice cultivated, fixed and pointed directly toward the West. There are four points within it. First, this makes plain that the manner of receiving this teaching is not fixed — one may either succeed in reading and reciting the sūtras, or not. Second, this makes plain skillfully understanding the meaning of Mahāyāna emptiness — hearing, perhaps, that every phenomenon whatsoever is empty, that birth-and-death and the unconditioned alike are empty, that the ordinary and the sage, the bright and the dark, are alike empty, that this mundane world's six destinies and the transcendent world's three worthy stages and ten sagely grounds, when measured against their own underlying nature, are ultimately not two different things at all — and though one hears this very teaching, one's own mind remains at ease, giving rise to no doubt or hesitation whatsoever. Third, this makes plain deep faith in the twofold cause and effect of suffering and happiness, mundane and transcendent alike, giving rise to no doubt or slander regarding these very causes and effects and their underlying principles. Should one give rise to doubt or slander, one's own practice of merit could not even be accomplished — and if even a mundane retribution could not thereby be obtained, how much less could rebirth in the pure land be attained? This corresponds to the second and third clauses of the third blessing described earlier. Fourth, this makes plain dedicating the practice cultivated above, marking out and pointing toward the very destination sought.

Third, from "one who practices this practice" down through "come to welcome you," this makes plain Amitābha and the assembly of sages holding this platform and coming in response. There are five points within it. First, this makes plain that the practitioner's own life is not long to continue. Second, this makes plain Amitābha and the assembly coming there in person. Third, this makes plain attendants holding the platform, arriving before the practitioner. Fourth, this makes plain the Buddha and the assembly of sages, with a single voice, praising and recounting the very practice this being has cultivated. Fifth, this makes plain the Buddha, fearing that the practitioner might harbor doubt, therefore saying: "I have come to welcome you."

Fourth, from "together with a thousand transformation-buddhas" down through "within the pond of seven jewels," this makes plain, within the ninth gate, the assembly of sages extending their own hands, and the differing speed, swift or slow, with which they then depart. There are five points within it. First, this makes plain Amitābha, together with a thousand transformation-buddhas, extending his own hand at the very same moment. Second, this makes plain that the practitioner, having received this extended hand, beholds themselves already seated upon a platform of purple gold. Third, this makes plain that, having beheld themselves seated upon this platform, they join their own palms and look up in praise of Amitābha and his assembly. Fourth, this makes plain the precise speed, swift or slow, with which they then depart. Fifth, this makes plain their arrival there, coming to rest within the very pond of seven jewels.