四明尊者教行錄 2.18

2.18

Answer: Although this sūtra contemplates the profound principle, because it takes the primary and secondary retributions of the Land of Utmost Bliss as its objective realm to cultivate the threefold contemplation, it differs from directly contemplating the three paths and the like; therefore, it is called the practice of the Pure Land. If this were not so, how could the four kinds of samādhi be distinguished? Furthermore, because the defilements of this land are heavy, only at the ten stages of faith does one escape the wheel of suffering. In that land, the objective realm is superior, and all nine grades are non-retrogressing. Therefore, one is instructed to rely on that superior realm to cultivate contemplation; even if the principle has not yet been revealed and views and attachments both remain, upon abandoning one's retribution one is certain to be born in the place of non-retrogression. Such being the case, how could one not abandon this and seek that? Thus, the Awakening of Faith says: 'Those who are beginning to learn the Mahāyāna have timid and weak minds. Living in the Sahā world, they do not constantly meet Buddhas, and fearing that their faith might retrogress, they should know that the Tathāgata has an excellent expedient: to single-mindedly recollect Amitābha Buddha of the Western Land of Utmost Bliss and seek birth in that land. If one contemplates that Buddha's true-suchness dharmakāya, one will definitely attain birth, because one abides in the right determination.' Since one fears that, lacking favorable conditions in this land, one's faith will retrogress, and seeks birth in that land, one is instructed to contemplate that Buddha's true-suchness dharmakāya. Unless it is the threefold contemplation in a single mind, by what could one contemplate it? Our school's interpretation of the sūtra through the threefold contemplation has not the slightest difference from the intention of Aśvaghoṣa. Therefore, the Treatise on the Ten Doubts, in clarifying the correct practice for rebirth, directs one to contemplate Amitābha's dharmakāya, saṃbhogakāya, radiance, and marks, as well as the wondrous delights adorned with the seven jewels, stating that this is fully detailed as in the Sixteen Contemplations Sūtra. Because one constantly practices the mindfulness-of-Buddha samādhi, one knows that the practice for rebirth precisely lies in using the threefold contemplation to visualize those three bodies. Now, cultivating the threefold contemplation by focusing on that Buddha is the practice of the Pure Land deeply contemplating the wondrous principle. Abandoning this and seeking that, so that the initial mind does not retrogress—all these meanings are fully established.