法界圖記叢髓錄 2.68

2.68

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).