安樂集 2.16

2.16

答曰：「得生不疑。何以得知？如佛說《寶雲經》時，亦明十行具足，得生淨土，常不離佛。時有除蓋障菩薩白佛：『不具十行，得生已不？』佛言：『得生。』但能十行之中，一行具足無闕，餘之九行悉名清淨。勿致疑也。又《大樹緊那羅王經》云：『菩薩行四種法，常不離佛前。何等為四？一者、自修善法，兼勸眾生皆作往生，見如來意；二者、自勸、勸他，樂聞正法；三者、自勸、勸他發菩提心；四者、一向專志行念佛三昧。』具此四行，一切生處常在佛前，不離諸佛。又經云：『佛說菩薩行法有三十二器。何者？布施是大富器，忍辱是端正器，持戒是聖身器，五逆不孝是刀山、劍樹、鑊湯器，發菩提心是成佛器，常能念佛往生淨土是見佛器。』略舉六門，餘者不述。聖教既爾，行者願生，何不常念佛也？又依《月燈三昧經》云：『念佛相好及德行，能使諸根不亂動，心無迷惑與法合，得聞得智如大海。智者住於是三昧，攝念行於經行所，能見千億諸如來，亦值無量恒沙佛。』」

Answer: "One will attain rebirth beyond doubt. How is this known? Just as when the Buddha spoke the Ratnamegha-sūtra, he also explained that possessing the ten practices enables rebirth in the Pure Land, constantly not separated from the Buddha. At that time the Bodhisattva Sarvanīvaraṇaviṣkambhin addressed the Buddha: 'If one does not possess the ten practices, can one attain rebirth or not?' The Buddha said: 'One will attain rebirth. If, among the ten practices, one is fully possessed without defect, the remaining nine practices are all called pure. Do not harbor doubt.' Furthermore, the Drumakinnararājaparipṛcchā-sūtra says: 'A bodhisattva who practices four kinds of dharmas is constantly before the Buddha. What are the four? First, cultivating wholesome dharmas oneself and also encouraging sentient beings all to seek rebirth with the intention of seeing the Tathāgata; second, encouraging oneself and encouraging others to delight in hearing the true Dharma; third, encouraging oneself and encouraging others to give rise to bodhicitta; fourth, single-mindedly and exclusively practicing the buddhānusmṛti-samādhi.' Possessing these four practices, wherever one is reborn, one is always before the Buddha, never separated from all buddhas. Furthermore, a sūtra says: 'The Buddha said that the bodhisattva's practice has thirty-two vessels. What are they? Giving is a vessel of great wealth; forbearance is a vessel of dignified bearing; keeping precepts is a vessel of a noble body; the five heinous acts and filial impiety are vessels of mountains of knives, forests of swords, and caldrons of boiling water; giving rise to bodhicitta is a vessel of becoming a buddha; constantly being able to be mindful of the Buddha and attain rebirth in the Pure Land is a vessel of seeing the Buddha.' Six gateways are briefly mentioned here; the rest will not be discussed. Since the sacred teachings are thus, when practitioners vow to be reborn, why should they not constantly practice buddhānusmṛti? Furthermore, according to the Samādhirāja-sūtra: 'Mindfulness of the Buddha's physical marks and virtuous conduct / can cause all sense faculties not to be perturbed, / the mind to be unconfused and accord with the Dharma, / and attain learning and wisdom like the great ocean. / The wise person abiding in this samādhi, / gathering mindfulness while walking in the cloister, / is able to see thousands of kotis of Tathāgatas, / and also encounter immeasurable buddhas numerous as the sands of the Ganges.'"