Major Expositions

KGSS III:39-49

[Aspiration for Birth]

39 Finally, "aspire for birth" is the command of the Tathagata calling to and summoning the multitudes of all beings. That is, true and real entrusting is the essence of aspiration for birth. Truly, [aspiration for birth] is not the directing of merit through the self-power of meditative and nonmeditative practices, whether performed by ordinary people or sages of the Mahayana or the Hinayana. Therefore it is called "not-directing."

However, sentient beings of the countless worlds, floundering in the sea of blind passions and drifting and sinking in the ocean of birth-and-death, lack the true and real mind of directing virtues; they lack the pure mind of directing virtues. For this reason, when the Tathagata was performing bodhisattva practices out of pity for the ocean of all sentient beings in pain and affliction, in every single moment, every single instant, of his endeavor in the three modes of action, he took the mind of directing virtues as foremost, and thus realized the mind of great compassion. Accordingly, the Buddha directs this other-benefiting, true and real mind of aspiration for birth to the ocean of all beings. Aspiration for birth is this mind of directing virtues. It is none other than the mind of great compassion; therefore, it is untainted by the hindrance of doubt.

40 Here, let us turn to the passage teaching the Primal Vow's fulfillment with respect to the mind of aspiration for birth. The [Larger] Sutra states:

...which is directed to them from Amida's sincere mind, and aspiring to be born in that land, they then attain birth and dwell in the stage of nonretrogression. Excluded are those who commit the five grave offenses and those who slander the right dharma.

41 Further, [the Sutra of the Tathagata of Immeasurable Life] states:

When sentient beings, cherishing Amida's directing of his roots of good to them, aspire to be born in the land of immeasurable life, then all shall be born in accord with their aspiration, attaining the stage of nonretrogression and, ultimately, the supreme perfect enlightenment. Excluded are those who commit the five evil acts that condemn them to Avici hell and those who slander the right dharma or the sages.

42 The Treatise on the Pure Land states:

How is directing of virtue accomplished? It is by never abandoning any sentient being in suffering, but constantly aspiring in the heart to fulfill the mind of great compassion, taking the directing of virtue as foremost.

The directing of virtue has two aspects: that for going forth to the Pure Land and that for return to this world. "Directing for going forth" means to give one's virtues to all sentient beings and to aspire to bring them all to birth in Amida Tathagata's Pure Land of happiness. "Directing for return to this world" means that after being born in that land, fulfilling samatha and vipasyana, and gaining the power of compassionate means, one returns and enters the thick forests of birth-and-death, teaches and guides all sentient beings, and brings all to enter the Buddha-way together. Whether with regard to the aspect for going forth or the aspect for return, all is entirely for the sake of bringing sentient beings across the ocean of birth-and-death. Thus, It is [by aspiring] to fulfill the mind of great compassion, taking the directing of virtue as foremost.

43 Further, it states:

Concerning The purity contained in the Vow-mind, the Treatise states:

Previously I have explained the act of observing the fulfilled virtue of the Buddha-land's adornments, the fulfilled virtue of the Buddha's adornments, and the fulfilled virtue of the bodhisattvas' adornments. These three kinds of fulfillment are the adornments produced by the Vow-mind. Reflect on this.

Concerning the phrase, Reflect on this, we should reflect that these three types of fulfilled adornments were originally accomplished by the adorning activity of the pure Vow-mind expressed as the Forty-eight Vows; hence, because the cause is pure, the fruition is also pure. It is not that there is no cause or that there is some other cause.

44 Further, the Treatise states:

Concerning "the fifth gate of emergence": With great compassion, one observes all sentient beings in pain and affliction, and assuming various transformed bodies to guide them, enters the garden of birth-and-death and the forests of blind passions; freely sporting there with transcendent powers, one attains the stage of teaching and guiding. This is brought about by the directing of virtue through the power of the Primal Vow; it is called "the fifth gate of emergence."

45 The Master of Kuang-ming temple states:

Again, let the person who seeks to be born with the mind of aspiration and directing of virtue aspire for attainment of birth by unfailingly and decidedly taking as essential the Vow directed to him from the true and real mind. This mind, in its profound entrusting, is like diamond; it is not shaken, confused, defeated, or broken by people of other views, other teachings, different understandings, or different practices. Just be decisively settled, single-heartedly hold to the Vow, and rightly and directly go forward, without paying attention to what others may say. If your heart advances and retreats, and you look back with weak and cowardly thoughts, you will fall from the path and forfeit the great benefit of birth.

46 Truly we know that, in the parable of the two rivers, the white of the white path four or five inches wide contrasts with black. White is the white act selected and adopted [in the Vow], the pure act that is the directing of virtue to us for our going forth. "Black" is the black activity of our ignorance and blind passions, the sundry good acts of those of the two vehicles and of human beings and devas. Path contrasts with trail. It is the one real, direct path of the Primal Vow, the supreme great way to complete nirvana. "Trail" refers to the bypaths of those of the two or the three vehicles, of the myriad good acts and practices. Four or five inches wide refers to the four elements and five aggregates that make up sentient beings. Awakens the pure mind of aspiration means to realize the diamondlike true mind. Since this is the ocean of great shinjin directed to us through the power of the Primal Vow, it cannot be defeated or broken. This is likened to diamond.

47 The Commentary on the Contemplation Sutra states:

People of the present, both monk and lay,
Seek to awaken the supreme mind,
But it is extremely difficult to abhor birth-and-death,
And difficult to aspire to the Buddha-dharma.

Let us all together awaken the diamondlike aspiration
And, transcending crosswise, cut off the four currents.
Upon truly receiving the diamondlike mind -
According [with the Vow] in that one thought-moment -
We become persons who consequently attain nirvana.

48 Further, it states:

Thoroughly attaining the true mind, abhor this Saha world of pain, aspire for the uncreated realm of happiness and take refuge forever in eternal bliss. But the realm of the uncreated is not easily reached. Breaking free of the Saha world of pain and affliction is not readily accomplished. Unless the diamondlike aspiration is awakened, how can the roots of birth-and-death be severed forever? If you do not intimately follow the compassionate honored-one, how will you be able to escape this long sorrow?

49 Further, it states:

"Diamond" characterizes the essence of what is undefiled.