無量壽經優婆提舍願生偈註 1.72

1.72

Question: What is lacking in contemplating the Tathāgata's adornment of merits, that one must further contemplate the bodhisattvas' merits? Answer: Just as when there is an enlightened sovereign there are worthy ministers—the praise of Yao and Shun's "non-action" being an example—if there were only the Tathāgata Dharma King without great bodhisattva Dharma ministers, how could the way of assisting and praising be considered complete? It is also like when the bundle of firewood is small, the fire is not large. As the sūtra states: "In the land of Amitābha Buddha there are immeasurable and boundless great bodhisattvas, such as Avalokiteśvara and Mahāsthāmaprāpta, all of whom are bound to one last rebirth to succeed to Buddhahood in another realm." If a person recites their names, is mindful of them, takes refuge in them, or contemplates them, then, as expounded in the 'Universal Gateway Chapter' of the Lotus Sūtra, there is no wish that is not fulfilled. Furthermore, bodhisattvas delight in merits just as the ocean swallows flowing rivers without any feeling of satiation. It is also like when Śākyamuni Tathāgata heard a blind monk sigh and say: "Who loves merit? Thread a needle for me." At that time, the Tathāgata arose from meditation, came to his place, and said: "I love merit." He then threaded the needle for him. At that time, hearing the sound of the Buddha's voice in the dark, the blind monk was filled with both surprise and joy, and said to the Buddha: "Bhagavat! Is the Bhagavat's merit still not fulfilled?" The Buddha answered: "My merits are fully perfected; there is nothing more I require. But this body of mine was born from merit, and knowing the debt of gratitude owed to merit, I therefore say that I love it." As you asked, in contemplating the Buddha's merits there is indeed no vow that is not fulfilled; the reason for additionally contemplating the bodhisattvas' merits is due to the various meanings mentioned above.