Question 2 (Ten Doubts about Pure Land)

by Tien Tai Patriarch Chih I
Translated by Master Thich Thien Tam

Question 2
 
All phenomena are by nature empty, always unborn (Non-Birth), equal and still. Are we not going against this truth when we abandon this world, seeking rebirth in the Land of Ultimate Bliss? The (Vimalakirti) Sutra teaches that “to be reborn in the Pure Land, you should first purify your own Mind; only when the Mind is pure, will the Buddha lands be pure.” Are not Pure Land followers going against this truth?

Answer
   
This question involves two principles and can be answered on two levels.

(A) On the level of generality, if you think that seeking rebirth in the Pure Land means “leaving here and seeking there”, and is therefore incompatible with the Truth of Equal Thusness, are you not committing the same mistake by grasping at this Saha World and not seeking rebirth in the Pure Land, i.e., “leaving there and grasping here”? If, on the other hand, you say, “I am neither seeking rebirth there, nor do I wish to remain here,” you fall into the error of nihilism.

The Diamond Sutra states in this connection:

     “Subhuti, ... do not have such a thought. Why? Because one who develops the Supreme Enlightened Mind does not advocate the (total) annihilation (of the marks of the dharmas.)” (Bilingual Buddhist Series, Vol. 1. Taipei: Buddhist Cultural Service, 1962, p. 130.)

(B) On the level of Specifics, since you have brought up the truth of Non-Birth （37） and the Pure Mind, I would like to give the following explanation.

Non-Birth is precisely the truth of No-Birth and No-Death. No-Birth means that all dharmas are false aggregates, born of causes and conditions, with no Self-Nature. Therefore, they have no real “birth nature” or “time of birth”. Upon analysis, they do not really come from anywhere. Therefore, they are said to have No-Birth.

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).

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.

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.”

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.”

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.)

It also states:

    “We can build mansions at will on empty land, but it is impossible to build in the middle of empty space.”

When the Buddhas preach, they usually rely on the Two Truths （38）(ultimate and conventional). They do not destroy the fictitious, provisional identities of phenomena while revealing their true characteristics.

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”.

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.（39） Little do they realize that “Birth is precisely Non-Birth, and Non-Birth does not hinder Birth.”（40）

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).

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37. Non-Birth. Also translated as “non-arising,” “non-origination.”                                                                               
38. Two Truths. See Glossary.                                  

39. A key concept in Buddhism: everything is ultimately Mind-made (see Note 77).                                             
40. Question 2 is presumably asked by a Zen Monk. Thus, the Patriarch Chih I gave his paradoxical, Zen-like answer. D.T. Suzuki quotes the Zen Patriarch Fa Yen as follows:

   “The sutras preached by the Buddha during his lifetime are said to amount to five thousand and forty-eight fascicles; they include the doctrine of emptiness and the doctrine of being; there are teachings of immediate realization and of gradual development. Is this not an affirmation?
        
   “But, according to [Zen Master Yung Chia in his Song of Enlightenment], ‘there are no sentient beings, there are no Buddhas; sages as numerous as the sands of the Ganges are but so many bubbles in the sea; sages and worthies of the past are like flashes of lightning.’ Is this not a negation?
        
    “O you, my disciples, if you say there is, you go against [Yung Chia]; if you say there is not, you contradict our old master Buddha. If he were with us, then how would he pass through the dilemma? … If you confess your ignorance, I will let you see into the secret. When I say there is not, this does not necessarily mean a negation; when I say there is, this also does not signify an affirmation. Turn eastward and look at the  Western Land; face the south and the North Star is pointed out there!” (D.T. Suzuki, Introduction to Zen Buddhism, p.65.)
        
   “The critic will be inclined to call Zen absurd, confusing, and beyond the ken of ordinary reasoning. But Zen is inflexible and would protest that the so-called common sense way of looking at things is not final, and that the reason why we cannot attain to a thoroughgoing comprehension of the truth is due to our unreasonable adherence to a ‘logical’ interpretation of things. If we really want to get to the bottom of life, we must abandon our cherished syllogisms, we must acquire a new way of observation whereby we can escape the tyranny of logic and the onesidedness of our everyday phraseology ….This is because Zen has come to the definite conclusion that the ordinary logical process of reasoning is powerless to give final satisfaction to our deepest spiritual needs.” (D.T. Suzuki, Introduction to Zen Buddhism, p.58.)       

related post:  Question 3 （Ten Doubts about Pure Land）

Source Of Information:
《Pure Land Buddhism (Dialogues with Ancient Masters)》, by Tien Tai Patriarch Chih I, translated with annotations by Master Thich Thien Tam, printed and donated for free distribution by: The Corporate Body of the Buddha Educational Foundation (11F, 55, Hang Chow South Road Sec 1, Taipei, Taiwan), printed in February 2023.
*** The information provided above does not contain personal opinion of this blog.