法界圖記叢髓錄 2.68

2.68

貞元經吉祥雲知識疏云：問：法門無量，何以初友便教念佛？答：略有十義。一念佛三昧眾行先故；二依佛方能成勝行故；三功高易就以獎物故；四觀通深淺能遍攝故；五消滅重障為勝緣故；六双兼人法易加護故；七十地菩薩皆念佛故；八三寶吉祥經初說故，初此念佛海雲說法，妙住依僧為次第故；九即心即佛易一境故；十為表初住緣佛發心樂供養故（云云）。略為三門：一明所念差別、二會釋經文、三以能念收束。今初，謂十身三身為觀不同，略為十種（云云）。言十種者，一若作是觀，佛以法為身，清淨如虛空，無念念者即念真如，是念法身。二花藏世界海法界無差別，依真而住，不依國土，是念性土。三十蓮花藏塵數相，此等皆是念報身相。四有無盡德，一一難思，念報內德。故上經云「一切威儀中，常念佛功德，晝夜無暫斷，如是業應作。」五觀花藏剎無量寶嚴量周法界，是念報土。六或觀佛相具三十二，若總若別、若逆若順、丈六千尺，此等皆是念化身相。七十力無畏十八不共，此等皆是念化身相。八餘方淨土水鳥樹林，此等皆是念化身依。九前二是性，後六是相，相外無性、性外無相，交徹真佛真土，是念第九性相無礙。十以性融相相隨性融，令前九門合為一揆，故德德無盡、相相無窮、塵塵剎滿，猶如帝網，是第十念。重重融攝得後二門，前皆真實，經雖別說，義必該融（云云）。第三能念收束，略有五種：一緣境正觀念佛門，若真若應、若依若正，皆是境故。稱名屬口，非真念故，略而不言。二攝境唯心念佛門，是心是佛、是心作佛，諸佛正遍知海從心想生，況心佛眾生三無差別。三心境俱泯念佛門，心即是佛、心即非心，佛即是心、佛亦非佛，非心非佛遠離一切，故無所念方為真念。四心境無礙念佛門，双照事理、存亡無礙，等真門之寂寂，何佛何心？鑒事理之明明，常心常佛。双亡正入，寂照双流。五重重無盡念佛門，理既無盡，以理融事，事亦無盡，故隨一門攝一切門，融斯五門以為一致，即是此中能念之心，與前十佛境合，非合非散涉入重重難思境也。念佛一門諸教攸讚，理致深遠世多共行，故復略敘，無厭繁說（云云）。

The Commentary on the Good Friend Megha of the Zhenyuan Sūtra states: Question: Since Dharma gates are immeasurable, why does the first friend teach mindfulness of the Buddha right away? Answer: In brief, there are ten meanings. First, the Buddha-mindfulness samādhi precedes all practices. Second, it is only by relying on the Buddha that one can accomplish superior practices. Third, its merit is high and easily achieved, thereby encouraging beings. Fourth, its contemplation penetrates the profound and the shallow, being able to embrace all. Fifth, eliminating heavy obstacles serves as a superior condition. Sixth, it encompasses both person and Dharma, being easy to protect and support. Seventh, the bodhisattvas of the ten bhūmis are all mindful of the Buddha. Eighth, it is stated at the beginning of the sūtra for the auspiciousness of the Three Jewels: first this mindfulness of the Buddha, Sāgaramegha preaching the Dharma, and Supratiṣṭhita relying on the Sangha, because of this sequence. Ninth, the immediate mind is the Buddha, easily unifying the object. Tenth, to express that the first abode, in conditions with the Buddha, gives rise to the mind [of bodhi] and delights in making offerings (and so forth). This is briefly divided into three sections: first, clarifying the distinctions in what is contemplated; second, reconciling and explaining the sūtra text; third, summarizing with that which is capable of contemplation. Now, regarding the first: the contemplations of the ten bodies and three bodies differ, being briefly divided into ten kinds (and so forth). Regarding the ten kinds: 1. If one contemplates in this way, the Buddha takes the Dharma as his body, pure like empty space; non-mindful mindfulness is mindfulness of tathatā—this is mindfulness of the dharmakāya. 2. The Lotus Treasury world-ocean is non-differentiated from the dharmadhātu; abiding by relying on reality and not relying on countries—this is mindfulness of the nature land. 3. The marks as numerous as dust motes in the ten Lotus Treasuries—these are all mindfulness of the marks of the saṃbhogakāya. 4. Having inexhaustible virtues, each one inconceivable, being mindful of the internal virtues of the saṃbhoga[kāya]. Thus the preceding sūtra states: 'In all postures, constantly be mindful of the Buddha's virtues, day and night without brief interruption; such an action ought to be done.' 5. Contemplating that the immeasurable jewel adornments of the Lotus Treasury lands have a measure coextensive with the dharmadhātu—this is mindfulness of the saṃbhoga land. 6. Or contemplating that the Buddha's marks are endowed with the thirty-two, whether universal or particular, whether reverse or direct, sixteen feet or a thousand feet—these are all mindfulness of the marks of the nirmāṇakāya. 7. The ten powers, fearlessnesses, and eighteen unshared qualities—these are all mindfulness of the marks of the nirmāṇakāya. 8. The water, birds, trees, and groves of the pure lands in other directions—these are all mindfulness of the support of the nirmāṇakāya. 9. The former two are nature, and the latter six are phenomenal marks; there is no nature outside marks, and no marks outside nature, mutually penetrating as the true Buddha and true land—this is mindfulness of the ninth, the non-obstruction of nature and marks. 10. Using nature to interfuse marks, marks follow nature in interfusion, causing the previous nine approaches to unite into a single track, so that virtues are inexhaustible, marks are limitless, and dust motes and lands are filled, just like Indra's net—this is the tenth mindfulness. Through layers of interfusion and integration one attains the latter two approaches; the former are all real. Although the sūtra explains them separately, the meaning must thoroughly interfuse (and so forth). Third, summarizing that which is capable of contemplation, there are briefly five kinds: 1. The approach of mindfulness of the Buddha through the correct contemplation of conditions and objects: whether true or response, whether dependent or primary, all are objects. Uttering the name belongs to the mouth and is not true mindfulness, so it is omitted without discussion. 2. The approach of mindfulness of the Buddha through reducing objects to mind alone: this mind is the Buddha, this mind becomes the Buddha; the ocean of correct and universal knowledge of all Buddhas arises from mental thoughts, not to mention that mind, Buddha, and sentient beings—the three are without differentiation. 3. The approach of mindfulness of the Buddha through both mind and object being eradicated: mind is the Buddha, and mind is non-mind; the Buddha is the mind, and the Buddha is also non-Buddha; neither mind nor Buddha, being far removed from everything; hence having nothing to be mindful of is true mindfulness. 4. The approach of mindfulness of the Buddha through the non-obstruction of mind and object: illuminating both phenomena and principle, preservation and extinction are unobstructed; equaling the tranquility of the true approach, what Buddha or what mind is there? Discerning the clarity of phenomena and principle, constantly mind and constantly Buddha. Both extinguished, one directly enters; tranquility and illumination both flow. 5. The approach of mindfulness of the Buddha through layers upon layers without end: since principle is inexhaustible, using principle to interfuse phenomena, phenomena are also inexhaustible; therefore, following any single approach embraces all approaches, interfusing these five approaches into a single unity. That is, the mind capable of contemplation here unites with the previous realms of the ten Buddhas, neither united nor dispersed, interpenetrating layers of inconceivable realms. The single gate of mindfulness of the Buddha is praised by various teachings; its principle is profound and far-reaching, and it is widely practiced in the world. Therefore, it is briefly recounted here without reluctance to speak at length (and so forth).