觀無量壽佛經義疏 3.41

3.41

" 'All Buddhas, the Tathāgatas, are the dharmadhātu-body, which enters into the mental contemplations of all sentient beings.'" Here it directly speaks of Amitāyus, but because the dharmakāya's substance is identical, it speaks of "all Buddhas". The Huayan [Sūtra] says: "The bodies of all Buddhas are simply the one dharmakāya. One mind, one wisdom; their powers and fearlessnesses are likewise so." This explains that the dharmakāya realized by all Buddhas as fruition is all-pervading; thus it is neither two nor different from the causal-stage dharmakāya of sentient beings. Therefore, when sentient beings form a mental contemplation, the Buddha's body responds accordingly. The Commentary says: "Sentient beings' minds are pure, and the dharmakāya is sovereign; thus it can enter into the mental contemplations of sentient beings. Just as when the bright sun rises in the sky, its reflection appears in a hundred rivers." Thus, the mind that contemplates the Buddha is itself the thirty-two marks and eighty minor signs. As the "Complete Penetration of Mahāsthāmaprāpta" says: "The Tathāgatas of the ten directions compassionately mindful of sentient beings are like a mother remembering her child." This explains that the Buddha is constantly mindful of sentient beings. "If the child runs away, though she remembers, what can be done?" This explains that when sentient beings are not mindful, there is a response without a resonance. "If the mind of a sentient being remembers the Buddha and is mindful of the Buddha, now or in the future they will certainly see the Buddha, not being far from the Buddha." This explains that when sentient beings are mindful of the Buddha, sympathetic resonance intertwines. This is truly the identical-substance great compassion of Amitāyus the World-Honoured One; through the power of his compassionate wholesome roots he responds to conditions and meets resonances, manifesting forms in response to beings—an inconceivable function! If one clarifies this principle, what doubt can there be about the Buddha's entering? Second, explaining that when the practitioner's contemplation is achieved, they are already endowed with the Buddha's substance.