..续本文上一页r “time of birth”. Upon analysis, they do not really come from anywhere. Therefore, they are said to have No-Birth.
二别答者。夫不生不灭者。于生缘中。诸法和合。不守自性。求于生体。亦不可得。此生生时。无所从来。故名不生。
No-Death means that, since phenomena have no Self-Nature, when they are extinguished, they cannot be considered dead. Because they have no real place to return to, they are said to be not extinct (No-Death).
不灭者。诸法散时。不守自性。言我散灭。此散灭时。去无所至。故言不灭。
For this reason, the truth of Non-Birth (or No-Birth No-Death) cannot exist outside of ordinary phenomena, which are subject to birth and death. Therefore, Non-Birth does not mean not seeking rebirth in the Pure Land.
非谓因缘生外。别有不生不灭。亦非不求生净土。唤作无生。
The Treatise on the Middle Way states: “Dharmas (phenomena) are born of causes and conditions. I say they are thus empty. They are also called false and fictitious, and that is also the truth of the Middle Way.”
为此中论偈云。因缘所生法。我说即是空。亦名为假名。亦名中道义。
It also states: “Dharmas are neither born spontaneously nor do they arise from others. They are born neither together with nor apart from causes and conditions. They are therefore said to have Non-Birth.”
又云。诸法不自生。亦不从他生。不共不无因。是故知无生。
The Vimalakirti Sutra states: “Although he knows that Buddha Lands / Are void like living beings / He goes on practicing the Pure Land (Dharma) / to teach and convert men.” (Charles Luk, The Vimalakirti Nirdesa Sutra, p. 88.)
又维摩经云。虽知诸佛国。及与众生空。而常修净土。教化诸群生。
It also states: “We can build mansions at will on empty land, but it is impossible to build in the middle of empty space.”
又云。譬如有人。造立宫室。若依空地。随意无碍。若依虚空。终不能成。
When the Buddhas preach, they usually rely on the Two Truths (ultimate and conventional). They do not destroy the fictitious, provisional identities of phenomena while revealing their true characteristics.
诸佛说法。常依二谛。不坏假名。而说诸法实相。
That is why the wise, while earnestly striving for rebirth in the Pure Land, also understand that the nature of rebirth is intrinsically empty. This is true Non-Birth, and also the meaning of “only when the Mind is pure, will the Buddha Lands be pure”.
智者炽然求生净土。达生体不可得。即是真无生。此谓心净故。即佛土净。
The dull and ignorant, on the other hand, are caught up in the concept of birth. Upon hearing the term “Birth”, they understand it as actual birth; hearing of “Non-Birth”, they (cling to its literal meaning) and think that there is no rebirth anywhere. Little do they realize that “Birth is precisely Non-Birth, and Non-Birth does not hinder Birth.”
愚者为生所缚。闻生即作生解。闻无生即作无生解。不知生者即是无生。无生即是生。
Because they do not understand this principle, they provoke arguments, slandering and deprecating those who seek rebirth in the Western Pure Land. What a great mistake! They are guilty of vilifying the Dharma and belong to the ranks of deluded externalists (non-Buddhists).
不达此理。横相是非。嗔他求生净土。几许误哉。此则是谤法罪人。邪见外道也。
Question 3 第三疑
All the Pure Lands of the Buddhas of the ten directions have equal qualities and virtues. Their Dharma Nature is also the same. Therefore, the practitioner should meditate on all the virtues of the Buddhas and seek rebirth in the various Pure Lands of the ten directions. Why should he specifically seek rebirth in the Pure Land of one particular Buddha (i.e., Amitabha)
Is this not contrary to the truth of “equally in seeking rebirth”
问。十方诸佛。一切净土。法性平等。功德亦等。行者普念一切功德。生一切净土。今乃偏求一佛净土。与平等性乖。云何生净土。
Answer
All the Pure Lands of the Buddhas are, in truth, equal. Nevertheless, since the majority of sentient beings in our world generally have dull faculties and defiled, scattered minds, it will be difficult for them to achieve samadhi, unless they concentrate exclusively on one realm.
答。一切诸佛土。实皆平等。但众生根钝。浊乱者多。若不专系一心一境。三昧难成。
The practice of constantly focusing on Amitabha Buddha is the “Single Mark Samadhi”. Because the Mind is exclusively devoted to one thing, the practitioner achieves re…
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