第十疑
The Tenth Doubt
問：「今欲決定求生西方，未知作何行業，以何為種子，得生彼國？又凡夫俗人，皆有妻、子，未知不斷婬欲得生彼否？」
Question: "Now I wish to firmly resolve to seek rebirth in the Western Pure Land. What practices should I undertake, and what should I cultivate as the seed to be reborn in that land? Also, ordinary people all have wives and children. I wonder whether one can be reborn there without ending sexual desire?"
答：「欲決定生西方者，具有二種行，定得生彼：一者、厭離行；二者、欣願行。言厭離行者，凡夫無始已來，為五欲纏縛，輪迴五道，備受眾苦，不起心厭離五欲，未有出期。為此，常觀此身膿、血，屎、尿，一切惡露不淨臭穢。故《涅槃經》云：『如是身城，愚癡羅剎止住其中。誰有智者，當樂此身？』又經云：『此身眾苦所集，一切皆不淨。扼縛癰瘡等，根本無義利。上至諸天身，皆亦如是。』行者若行、若坐、若睡、若覺，常觀此身唯苦無樂，深生厭離。縱使妻房不能頓斷，漸漸生厭，作七種不淨觀：一者、觀此婬欲身，從貪愛煩惱生，即是種子不淨；二者、父母交會之時，赤白和合，即是受生不淨；三者、母胎中在生藏下，居熟藏上，即是住處不淨；四者、在母胎時唯食母血，即是食噉不淨；五者、日、月滿足頭向產門，膿、血俱出臭穢狼藉，即是初生不淨；六者、薄皮覆上，其內膿、血遍一切處，即是舉體不淨；七者、乃至死後膖脹、爛壞，骨、肉縱橫，狐、狼食噉，即是究竟不淨。自身既爾，他身亦然。所愛境界，男、女身等，深生厭離，常觀不淨。若能如此觀身不淨之者，婬欲煩惱漸漸減少。又作十想等觀，廣如經說。又發願：『願我永離三界雜食，臭穢、膿血不淨，耽荒五欲男、女等身，願得淨土法性生身。』此謂厭離行。
Answer: "Those who wish to be assured of rebirth in the Western Land should practice two kinds of conduct, and they will certainly be reborn there: first, the practice of renunciation; second, the practice of joyful aspiration.
The practice of renunciation means this: since beginningless time, ordinary beings have been bound by the five desires, transmigrating through the five realms and enduring all kinds of suffering. If they do not arouse the mind of renunciation toward the five desires, there will be no end to their wandering. Therefore, one should constantly contemplate this body—pus, blood, feces, urine, and all manner of impure, foul, and filthy substances. Thus the Nirvana Sutra says: 'In this city of the body, foolish ogres dwell. Who with wisdom would take delight in this body?' Another sutra says: 'This body is a mass of suffering, entirely impure. Like a choking binding, a festering wound, and so forth, it is fundamentally without benefit. Even the bodies of the gods above are likewise so.'
Whether walking, sitting, sleeping, or waking, practitioners should constantly contemplate that this body is only suffering and without pleasure, and deeply give rise to renunciation. Even if one cannot abruptly cut off marital relations, one should gradually develop revulsion and practice the seven contemplations of impurity: first, contemplate that this body of sexual desire is born from the affliction of greedy craving—this is the impurity of the seed; second, at the time of the parents' union, the red and white substances combine—this is the impurity of conception; third, in the mother's womb, below the womb and above the stomach—this is the impurity of dwelling place; fourth, while in the mother's womb, one feeds only on the mother's blood—this is the impurity of eating and drinking; fifth, when the months and days are complete and the head turns toward the birth canal, pus and blood both emerge, foul and disorderly—this is the impurity of initial birth; sixth, covered by a thin skin, within which pus and blood permeate everywhere—this is the impurity of the entire body; seventh, even after death, bloating, decay, and destruction, with bones and flesh scattered, eaten by foxes and wolves—this is the ultimate impurity. Since one's own body is thus, the bodies of others are likewise so. Toward the objects of one's attachment—the bodies of men, women, and so forth—one should deeply give rise to renunciation and constantly contemplate impurity. If one can thus contemplate the impurity of the body, the affliction of sexual desire will gradually diminish. One should also practice the ten perceptions and other contemplations, as extensively explained in the sutras.
Furthermore, one should make a vow: 'May I forever be free from the coarse food of the three realms, from foulness and impurity, from pus and blood, and from bodies of men, women, and so forth that indulge in the five desires. May I attain a body born of the Dharma-nature in the Pure Land.' This is called the practice of renunciation."
「二、明欣願行者，復有二種：一者、先明求往生之意；二者、觀彼淨土莊嚴等事，欣心願求。明往生意者，所以求生淨土，為欲救拔一切眾生苦故。即自思忖：『我今無力，若在惡世，煩惱境強，自為業縛，淪溺三塗，動經劫數，如此輪轉，無始已來未曾休息，何時能得救苦眾生？為此求生淨土親近諸佛，若證無生忍，方能於惡世中救苦眾生。』故《往生論》云：『言發菩提心者，正是願作佛心；願作佛心者，則是度眾生心；度眾生心者，則是攝眾生，生佛國心。』
Second, explaining the practice of joyful aspiration. This has two parts: first, explaining the intention behind seeking rebirth in the Pure Land; second, contemplating the magnificent features of that Pure Land, and with a joyful mind, aspiring to attain it.
First, regarding the intention behind seeking rebirth: the reason for seeking rebirth in the Pure Land is the desire to rescue all sentient beings from suffering. So one reflects: "I currently lack the power. If I remain in this evil world, where the conditions for affliction are overpowering, I am bound by my own karma and will sink into the three lower realms, remaining there for countless eons. Caught in this cycle of rebirth, I have never once rested since beginningless time—when will I ever be able to rescue suffering beings? Therefore, I seek rebirth in the Pure Land to draw near the Buddhas. Only after attaining the patient acceptance of non-arising will I be able to rescue suffering beings in the evil world."
Thus, the Treatise on Rebirth states: "To speak of arousing the mind of Enlightenment is precisely the mind that aspires to become a Buddha; the mind that aspires to become a Buddha is the mind that saves sentient beings; the mind that saves sentient beings is the mind that embraces sentient beings and causes them to be born in the Buddha's land."
「又願生淨土須具二行：一者、必須遠離三種障菩提門法；二者、須得三種順菩提門法。何者為三種障菩提法？一者、依智慧門，不求自樂，遠離我心貪著自身故；二者、依慈悲門，拔一切眾生苦，遠離無安眾生心故；三者、依方便門，當憐愍一切眾生，欲與其樂，遠離恭敬供養自身心故。若能遠三種菩提障，則得三種順菩提法：一者、無染清淨心，不為自身求諸樂故。菩提是無染清淨處，若為自身求樂，即染身心、障菩提門，是故無染清淨心是順菩提門；二者、安清淨心，為拔眾生苦故。菩提心是安隱一切眾生清淨處，若不作心拔一切眾生，令離生死苦，即違菩提門，是故安清淨心是順菩提門；三者樂清淨心，欲令一切眾生得大菩提、涅槃故，菩提、涅槃是畢竟常樂處，若不作心令一切眾生得畢竟常樂，即遮菩提門。此菩提因何而得？要因生淨土常不離佛，得無生忍已，於生死國中救苦眾生，悲、智內融，定而常用，自在無礙，即菩提心，此是願生之意。
To be born in the Pure Land, one must cultivate two sets of practices. First, one must distance oneself from three things that obstruct the path to Enlightenment. Second, one must acquire three things that accord with the path to Enlightenment.
What are the three things that obstruct Enlightenment?
First, through the gate of Wisdom, one does not seek one's own happiness, and thus moves away from a self-centered mind that clings to one's own body and pleasure.
Second, through the gate of Compassion, one relieves the suffering of all beings, and thus moves away from any thought that leaves beings without peace.
Third, through the gate of Skillful Means, one feels pity and care for all beings and wishes to give them happiness, and thus moves away from any thought of seeking respect and offerings for oneself.
If one can move away from these three obstacles to Enlightenment, one gains three things that accord with it:
First, a pure and undefiled mind, because one does not seek any pleasures for oneself. Enlightenment is a state of purity, free from defilement. If one seeks pleasure for oneself, one defiles body and mind and blocks the path to Enlightenment. Therefore, a pure and undefiled mind accords with the path to Enlightenment.
Second, a peaceful and pure mind, because one works to relieve the suffering of all beings. The mind of Enlightenment is a pure place of peace and security for all beings. If one does not resolve to relieve all beings and free them from the suffering of birth and death, one turns away from the path to Enlightenment. Therefore, a peaceful and pure mind accords with the path to Enlightenment.
Third, a joyful and pure mind, because one wishes to lead all beings to attain great Enlightenment and Nirvana. Enlightenment and Nirvana are the place of ultimate and lasting joy. If one does not resolve to lead all beings to ultimate and lasting joy, one blocks the path to Enlightenment.
How is this Enlightenment attained? It depends on being born in the Pure Land and never being apart from the Buddha. Once one has attained the patient acceptance of non-arising, one returns to the realm of birth and death to save suffering beings. Within oneself, compassion and wisdom blend together. One rests in concentration yet acts with constant usefulness, free and unobstructed. This itself is the mind of Enlightenment. This is the meaning of the vow to be born in the Pure Land.
「二、明欣心願求者，希心起想緣彌陀佛，若法身、若報身等，金色光明八萬四千相，一一相中八萬四千好，一一好放八萬四千光明，常照法界，攝取念佛眾生。又觀彼淨土七寶莊嚴妙樂等，備如《無量壽經》、《觀經》十六觀等，常行念佛三昧，及施、戒、修等，一切善行悉已迴施一切眾生同生彼國，決定得生，此謂欣願門也。」
Second, clarifying the aspiration of joyful resolve: with yearning in mind, one directs one's thoughts to Amitābha Buddha—whether as the Dharma Body or the Reward Body—whose golden radiance bears eighty-four thousand marks, and within each mark, eighty-four thousand excellences. Each excellence emits eighty-four thousand rays of light that constantly illumine the Dharma realm and embrace all beings who practice Buddha Recitation. One also contemplates the splendid adornments, wonders, and joys of that Pure Land of Seven Treasures, just as described in detail in The Larger Sutra on Amitāyus and the sixteen contemplations of the Contemplation Sutra. Constantly practicing the Buddha Recitation Samādhi, along with giving, precepts, cultivation, and all other wholesome deeds—all are dedicated and transferred to all beings so that they may be born together in that land, and one is certain to attain birth. This is called the gateway of joyful resolve.
淨土十疑論(終)
Treatise on Ten Doubts About Pure Land