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Shorter Works
A Collection of Passages
on the Types of Birth in
the Three Pure Land Sutras (3)
[Birth in accord with the Amida Sutra]
Concerning birth in accord with the Amida Sutra, through
the Vow of cultivating the root of virtue, one enters the "true"
gate of ultimate attainment of birth in the Pure Land; choosing
the Name that is the root of good or of virtue, one leaves aside
the small good of the myriad good acts and practices. Nevertheless,
the practicers of meditative and nonmeditative good by self-power
doubt the inconceivable wisdom of the Buddha and do not accept it.
Taking the Name of the Tathagata as their own root of good, they
direct their own merit toward birth in the Pure Land and rely on
the Vow that beings ultimately attain birth. While saying the inconceivable
Name, they doubt the Vow of great compassion which is indescribable,
inexplicable, and inconceivable. Their offense being grave and heavy,
they are chained in a prison made of the seven precious materials,
where they pass five hundred years. During that time, they are unable
to act freely and do not see or devote themselves to the three treasures;
this Sakyamuni has taught. But because they say the Tathagata's
Name, they are still able to remain in the womb-palace. Because
it comes about through the virtuous Name, it is called "birth
that is noncomprehensible." Know that, because of the offense
of doubting the inconceivable Vow, it is not called "birth
that is inconceivable."
The Vow of cultivating the root of virtue is stated in the Larger
Sutra:
If, when I attain Buddhahood, the sentient beings of the ten
quarters, on hearing my Name, should place their thoughts on my
land, cultivate the root of all virtues, and direct their merits
with sincere mind desiring to be born in my land, and yet not
ultimately attain it, may I not attain the supreme enlightenment.
The Sutra of the Tathagata of Immeasurable Life, another
translation of the same sutra, states:
If, when I become Buddha, all the sentient beings of the countless
lands should hear my Name being expounded and, taking it as their
own root of good, direct their merits toward the land of bliss,
and yet not attain birth, may I not attain enlightenment.
The passage declaring the fulfillment of this Vow is stated in
the [Larger] Sutra:
"Those who attain womblike birth dwell in palaces a hundred
yojanas or five hundred yojanas in extent. Within, they each enjoy
pleasures like those of Trayastrimsa heaven, all of which arise
naturally."
Then Bodhisattva Maitreya said to the Buddha, "World-honored
one, what cause or condition leads to the distinction between
womblike birth and transformative birth among the human beings
of that land?"
The Buddha said to Maitreya, "Suppose there are sentient
beings who, with minds full of doubts, aspire to be born in that
land through the practice of various meritorious acts; unable
to understand the Buddha-wisdom, the inconceivable wisdom, the
ineffable wisdom, the all-encompassing wisdom of the Mahayana,
the unequaled, peerless, and supremely excellent wisdom, they
doubt these wisdoms and do not entrust themselves. And yet, believing
in [the recompense of] evil and good, they aspire to be born in
that land through cultivating the root of good. Such sentient
beings will be born in the palace of that land, where for five
hundred years they will never see the Buddha, hear the dharma
of the sutras, or see the sacred host of bodhisattvas and sravakas.
Hence, in that land this is known as womblike birth.
... Know, Maitreya, that those of transformative birth are superior
in wisdom; that those of womblike birth lack wisdom..."
The Buddha said to Maitreya, "Consider the case of the noble
cakravartin-king, who possesses a prison embellished with the
seven precious substances. It is adorned in manifold ways, furnished
with a canopied bed, and hung with many silken banners. If young
princes commit offenses against the king, they are imprisoned
there and bound with golden chains..."
The Buddha said to Maitreya, "These sentient beings are
precisely like that. Because they doubt the Buddha's wisdom, they
are born in a womb-palace... If these sentient beings become aware
of their past offenses and deeply repent, they desire to leave
that place...Know, Maitreya, that if even bodhisattvas embrace
doubt, they lose the great benefit."
Further, the Sutra of the Tathagata of Immeasurable Life states:
The Buddha said to Maitreya, "Suppose there are sentient
beings who, being possessed of doubts, accumulate roots of good
and seek to realize the Buddha-wisdom, the universal wisdom, the
inconceivable wisdom, the peerless wisdom, the majestically virtuous
wisdom, the vast, all-encompassing wisdom. In their attachment
to their roots of good, they cannot entrust themselves [to Buddha-wisdom].
For this reason, they dwell within the palace for five hundred
years... As you see, Ajita, those of excellent wisdom have received
transformative birth in lotus flowers of enlightenment through
the power of vast wisdom and sit with legs crossed and soles upturned.
When you see the inferior,...they have failed in their practice
of meritorious acts. For this reason, without having fulfilled
the true cause [of birth], they serve the Buddha of immeasurable
life. All such people have come to be so through the past condition
of embracing the faults of doubt..."
The Buddha said to Maitreya, "It is so, it is so. They may,
being possessed of doubts, accumulate roots of good and seek to
realize [various kinds of] wisdom, from Buddha-wisdom to the vast,
all-encompassing wisdom; in their attachment to their roots of
good, they cannot entrust themselves [to Buddha-wisdom]. Although
they give rise to trust through hearing the Buddha's Name and
thus are born in that land, they cannot emerge from within the
lotus bud. These sentient beings, enclosed within the flower-womb,
feel as though they were within a garden or palace."
The Commentary of Shan-tao, the Master of Kuang-ming temple,
states:
They are enclosed within the flower and cannot emerge, or are
born in the borderland, or fall into the womb-palace.
Master Kyeong-heung states:
It is because of doubting the Buddha-wisdom that, although born
in that land, you remain in the borderland and are unable to receive
the Buddha's guidance. If you are to receive womblike birth, you
must definitely part from it.
You should well understand noncomprehensible birth taking into
consideration these passages expressing the true teaching.
Namu-amida-butsu, Namu-amida-butsu, Namu-amida-butsu
Copied on the second day of the third month,
Kogen 2 [1257]
Gutoku Shinran
At age 85
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