觀無量壽佛經義疏 1.3

1.3

In the Sahā defiled land, disparate destinies dwell together; in the Sukhāvatī Pure Land, superior good beings assemble. From this we know that the forest of thorns and the womb-prison should be abandoned forever with fervent resolve, while the jeweled realm and golden ponds can be directly reached by focusing one's spirit. The tidal voice [of the Buddha's teaching] especially praises this throughout the jade scrolls of the canon; the multitude of the sea-assembly residing high above is fully recorded in the green histories. Yet, because capacities and aptitudes differ, the means of guidance are numerous: some constantly recite esoteric mantras, some exclusively uphold the auspicious name, some fix their mindfulness within a set period, and some purify themselves and cultivate the fasts. Each responds to the conditions of the time, and all are fully preserved in the various scriptures. Only this correct contemplation completely leads to the non-arising. Truly, this is a divine prescription for eradicating doubt and abandoning hindrances, an essential technique for achieving long life without death. Looking across past ages, those who received and recited it were exceedingly numerous, and down to the present day, those who delight in hearing it are ever more plentiful. Having had the humility to exclusively peruse this text since my early years, I lament having spent countless kalpas without a refuge, yet deeply rejoice that the rest of my life has something to rely upon. However, various masters in their writings have each favored their own traditions, so that later learners searching through them did not know where to turn. Therefore, I examined the principles of terms and doctrines, compared past and present, gathered their superior points, weeded out the superfluous, and transmitted without creating anew—how could I dare disrespect earlier practitioners? By unifying them under a coherent principle, I hope to pass it on to future learners. The text follows simplicity, with its aim set on cultivation. The moon relies on a pointing finger: seeing the moon, there is no need to grasp the finger; the shore is reached by means of a boat: arriving at the shore, one may naturally forget the boat. Extending softly to the future, it does not fail Vaidehī's devout request; respectfully carrying out the bequeathed entrustment, how could I dare forget Ānanda's retelling? I have merely offered the above praise, hoping to aid the journey to the West.