念佛鏡 2.62

2.62

If one wishes to recite [the name of] Amitābha Buddha and quickly be reborn in the pure land, one must accomplish the three karmas. First, in the mind there must only be faith. Second, in the mouth there must only be recitation. Third, in the body there must only be reverence. Regardless of whether other people are present or absent, noble or base, old or young, constantly lacking laxity and indolence day and night—this is named the accomplishment of reverence. Not discussing the virtues or shortcomings of others, not talking of food and counting treasures, but only reciting the Buddha with the mouth, sound after sound without interruption—this is named the accomplishment of recitation. Not falling into afflictions such as greed and anger, as well as quarrelling, beating, scolding, resentment, jealousy, killing, stealing, sexual misconduct, and falsehood—these are causes for falling into the three paths, for they do not accord with the Dharma of buddhānusmṛti. There is only faithful buddhānusmṛti, without selecting between monastic and lay, without asking whether one is male or female, noble or base, without asking whether one's sins are light or heavy: faith alone is the fundamental basis. If this is accomplished, all ten thousand illnesses will be cured without relying on worldly medicine; all ten thousand goods will naturally be established, without relying on worldly teachings and scriptures, suddenly being accomplished. The achievement of these ten thousand goods is not one's own capability, nor is it the power of one's own cultivation. If one relies on scriptural passages, proceeding from the status of an ordinary person to the first bhūmi takes one great asaṃkhyeya kalpa; but through the power of the Three Jewels, it does not require many kalpas. Furthermore, relying on the scriptural passage: 'Hearing the name of Amitābha Buddha spoken, even with a single mind and a single thought, leaping with joy, sincerely dedicating [the merit], one immediately attains rebirth and abides in the stage of non-retrogression.' The Saddharmapuṇḍarīka-sūtra says: 'Those who possess wisdom attain understanding through parables.' In the worldly realm, only the mother's power can make her child's body secure; in the supramundane realm, only the Buddhas can cause sentient beings to leave the sufferings of the three realms, attain rebirth in the pure land, see the Buddha, and hear the Dharma. Furthermore, relying on the scriptures, the Buddha possesses loving-kindness, compassion, sympathetic joy, and equanimity. Loving-kindness can bestow joy, and compassion can pull out suffering. He does not ask whether the suffering is in the hells, hungry ghosts, animals, or among humans; if he asked, he would not be called 'great loving-kindness and compassion.' It is like a mother: a mother in the worldly realm, facing all kinds of suffering on account of her child, ultimately does not shrink from toil and knows no weariness, taking joy as fundamental. How could it be that the Buddhas, the Great Sages of Great Compassion, would not universally save all equally, without asking whether they are foes or kin, monastic or lay, male or female? What kind of suffering do they rescue and protect from? Suffering in the worldly realm is a hundred, a thousand, ten thousand times [less severe than] suffering in the hells; yet the Buddhas rescue from the latter, so how much more so for the extremely light [sufferings] among humans! If they did not rescue them, that would contradict the scriptures and teachings.