觀無量壽佛經疏 1.5

1.5

First, presenting the introductory title: I consider that tathatā is vast and immense, its bounds unfathomable by the five vehicles; dharmatā is profound and lofty, its limits unsearchable by the ten stages of sages. The measure of the substance of tathatā—its measurable nature does not exceed the [ordinary] fluttering mind; the boundary of dharmatā is boundless, its substantial boundary fundamentally unmoving. The immaculate dharmadhātu is equally perfected by ordinary beings and sages; the 'suchness' free of both defilements universally encompasses sentient beings. The virtues numerous as the sands of the Ganges are tranquil and clear in function, but because defiling hindrances deeply obscure them, the pure substance has no way to brightly shine. Therefore, [Śākyamuni], hiding his great compassion behind his western manifestation, alarmed, entered the gate of the burning house, sprinkled amṛta to moisten the sprouts [of sentient beings], and radiated the torch of wisdom to illumine the deep gloom of the long night. Fully equipping the three kinds of giving and completely gathering the four saṃgraha-vastus, he revealed the causes of suffering during long eons and led [beings] to awaken and enter the joyful fruition of eternal life. Unexpectedly, the multitude of confused beings differ in nature and have varied inclinations; although they lack the capacity for the one reality, they equally possess the functions of the five vehicles. Consequently, he spread the cloud of compassion across the three realms and poured the rain of the Dharma through great compassion. None failed to have their dust and toil equally moistened, universally receiving the benefit never heard before. The seed of bodhi used this to sprout in the mind; the sprout of correct awakening grew from this in thought after thought. Arising superior practices based on the mind, there are over eighty-four thousand gates; gradual and sudden each suit what is appropriate, and those who accord with conditions all receive liberation. However, sentient beings' hindrances are heavy, and those who attain awakening find it difficult to understand; although there are many gates of instructional benefit, ordinary delusion has no means to master them all. By good fortune, Vaidehī made the request: 'Now I desire to be reborn in the Land of Peace and Bliss. I only pray that the Tathāgata teach me how to contemplate and teach me samāpatti.' Thereupon, because of her request, the Lord of Transformation of the Sahā world broadly opened the essential gate of the Pure Land, and the Capable One of Peace and Bliss manifested his fundamental vow of special intent. As for the 'essential gate', it refers to the two gates of meditative and non-meditative [good] in this Dhyāna Sūtra. 'Meditative' means stilling thought to concentrate the mind; 'non-meditative' means abandoning evil to cultivate good. Dedicated, these two practices seek rebirth. As for the 'universal vow', as the Larger Sūtra explains, of all good and evil pṛthagjanas who attain rebirth, there are none who do not take the power of Amitābha Buddha's great vow and karma as their adhipati-pratyaya. Furthermore, the Buddha's secret intent is profound and vast, and his doctrinal gates are difficult to understand; the three stages of worthies and ten stages of sages cannot fathom what they glimpse, how much less could someone like me, a light feather outside the pale of faith, presume to know its purport! Respectfully contemplating, Śākyamuni sends us off from this shore, while Amitābha comes to welcome us from that realm; with that one calling and this one dispatching, how could we ever fail to go? One should only diligently revere the Dharma, taking the end of this life as the term; shedding this defiled body, one immediately realizes the eternal bliss of that dharmatā. This concludes the brief presentation of the introductory title.