釋淨土群疑論 7.43

7.43

釋曰：今時道俗咸生此疑，准教驗時，得何所怪？且如世尊在日，及佛滅度後優婆毱多所度弟子，獲得道果無量億千，或一坐聞經得法眼淨，或因剃髮聖道現前，或得掃忘帚獲阿羅漢果，或七歲沙彌是俱解脫，或以毱打頭證四向果，或避走令聽得須陀洹，事同劇戲。已超三界，斷彼難斷見修二惑、證彼難證四沙門果，豈可不信斯教法哉？皆由宿種解脫分善，過去已曾修習此道，今生暫爾聞法思惟，隨遇少緣即能得道。按此《賢護經》言「後五百歲後一百年中，此三昧典以佛神力廣行流布，皆令讀誦如說修行，修行即是得王三昧也。」且入佛法種種根機，如思惟教義、假興問答，解漸頓之玄宗、演半滿之真教，即須聰明智慧詞辯縱橫，非斯上人難弘妙旨。如也一心不亂，真心直行無多思慮，一心念佛即見世尊。不惜身命俗間士女或是幼童，聞善知識教令念佛，即便信受。如教專念，不多思惟，心易得定，如多想慮三昧難成。故入道場，名僧大德廣閑經論，三昧不成；少解經文，速得斯定。自古今大德習禪之侶欲學定者，皆令莫聽，良為思義之徒心多散亂矣。此何怪也？斯何惑哉？然其所見有真有偽，應善思惟勘符佛教。

I explain: Monastics and laypeople of today all give rise to this doubt, but when tested against the teachings, what is there to find strange? Consider when the World-Honoured One was in the world, and after the Buddha's extinction when Upagupta delivered disciples, those who attained the fruits of the Path were immeasurable hundred thousands of kotis: some, in a single sitting listening to a sūtra, attained the purity of the Dharma eye; some, upon having their hair shaved, had the holy path manifest before them; some, merely holding a broom and forgetting it, attained the fruit of arhatship; some, a seven-year-old śrāmaṇera, attained liberation in both aspects (ubhatobhāgavimutti); some, being struck on the head with a ball, realized the fruit of the four stages of the path; some, running away and being made to listen, attained the fruit of srotāpanna. These matters seem like child's play. Yet they had already transcended the three realms, severed the two delusions of view and cultivation which are difficult to sever, and realized the four fruits of the śramaṇa which are difficult to realize—how could one not believe this teaching? It is entirely because of the good roots of liberation planted in previous lives: having already practiced this path in the past, in this life momentarily hearing the Dharma and contemplating it, encountering even a slight condition, they are able to attain the Path. According to this Bhadrapāla Sūtra, it says: 'In the latter five hundred years, during the final one hundred years, through the Buddha's spiritual power this scripture of samādhi will be widely circulated, causing all to read, recite, and practice as taught; practicing it is precisely attaining the king of samādhis.' Furthermore, in entering the Buddha's Dharma there are various faculties: if it is contemplating doctrinal principles, setting up questions and answers, understanding the profound tenets of the gradual and sudden, and expounding the true teaching of the half and full [word], one must have cleverness, wisdom, and flowing eloquence; without these superior persons, it is difficult to propagate the subtle purport. If, however, one's mind is undistracted, upright in true mind and straight in practice without much discursive thinking, contemplating the Buddha single-mindedly, one immediately sees the World-Honoured One. Lay men and women or young children who do not begrudge body or life, upon hearing a spiritual friend instruct them to practice buddhānusmṛti, immediately accept it in faith. Focused on mindfulness as taught, without much conceptual deliberation, their minds easily attain concentration; whereas if one has many thoughts and deliberations, samādhi is difficult to accomplish. Therefore, upon entering the bodhimaṇḍa, renowned monks and great masters widely versed in sūtras and treatises do not accomplish the samādhi, while those with little understanding of sūtra texts quickly attain this concentration. From ancient times to the present, when great masters and practitioners of dhyāna wished to learn concentration, they instructed all not to listen to lectures, precisely because those who contemplate meanings mostly have scattered minds. What is strange in this? What doubt is there? However, among what is seen there is the true and the false; one should carefully reflect on it and verify it against the Buddha's teachings.