念佛三昧寶王論 1.21

1.21

第二決了門者，若究竟離諸妄，無染如虛空，則為過、現諸佛也，非未來佛也。汝不聞，夫求無價寶，必下於滄海；采智慧寶，必先於煩惱中求。五逆相即解脫相，魔界如即佛界如。若聆佛音而喜，聞魔聲恚，不入音聲法門，不住音聲實際，不覺於諸法者，斯乃北轅適越之士也，安得與之而論道哉？更為子明之。經不云：「夫昔列仙名鹿蹄，地滑倒仆，以仙呪令旱。國人患之，王募嬖女，誘而得之，騎頸入城，油雲四起，霈然洪霔。彼仙雖有御長風之通，凌太清之術，無能施也。仙人者釋迦，爾女者耶輸也。法華會上，未來成佛，號具足千萬光相如來。」而又念佛之人，但覩嬖女之玉容，不念光相之金好，而失不輕之旨也。念佛三昧安得不誣哉？又阿那律昔為盜首，入寺盜佛額珠，箭挑佛燈，令清光不滅。阿那律者此翻無滅，良在茲焉，當來作佛號普明如來，皆此例也。念佛之人，尚不輕於群盜，況於不盜者乎？未來兩佛，猶如皎日，何慮三昧而不成焉？

Regarding the second, the Gate of Decisive Comprehension: if one ultimately abandons all delusions and is untainted like empty space, then one is the buddhas of the past and present, not a future buddha. Have you not heard? He who seeks a priceless jewel must descend into the vast ocean; he who gathers the jewel of wisdom must first seek it within afflictions. The marks of the five heinous sins are themselves the marks of liberation; the suchness of the demonic realm is itself the suchness of the Buddha's realm. If one rejoices upon hearing the Buddha's voice yet angers upon hearing the sounds of Māra, not entering the dharma gate of sounds, not abiding in the ultimate reality of sounds, and not awakening to all dharmas, then this person is like one who drives his carriage north to go to the southern land of Yue—how could one discuss the Way with him? Let me clarify this further for you. Does not the sūtra state: 'Formerly there was an immortal named Lùtí (Deer-hoof). Slipping on the ground, he fell, and through an immortal's curse caused a great drought. The people of the state suffered from it, so the king recruited a courtesan, who seduced and captured him. Riding on his neck, she entered the city; oily clouds arose on all sides, and heavy rain poured down. Though that immortal possessed the supernormal power to ride the long winds and the art of soaring into the great clear heavens, he was unable to employ them. The immortal was Śākyamuni, and that woman was Yaśodharā. At the assembly of the Lotus Sūtra, her future attainment of buddhahood was predicted, with the name Tathāgata Fully Endowed with Ten Million Rays of Light.' Furthermore, if a practitioner of buddha-mindfulness sees only the courtesan's jade-like face and is unmindful of the golden beauty of her rays of light, then he loses the purport of Sadāparibhūta. How could the buddhānusmṛti-samādhi not be slandered thereby? Moreover, Aniruddha was formerly the chief of thieves. Entering a temple to steal the jewel from the Buddha's forehead, he used an arrow to adjust the wick of the Buddha's lamp, causing the pure light not to be extinguished. 'Aniruddha' is translated here as 'Unextinguished'—the reason truly lies in this! In the future he will become a buddha named the Tathāgata Universal Brightness. All such cases are of this kind. If a practitioner of buddha-mindfulness does not look down even on a band of thieves, how much less on those who do not steal? These two future buddhas are like the bright sun; what worry is there that the samādhi will not be accomplished?