念佛三昧寶王論 1.27

1.27

對曰：「豈不聞夫采良藥者，必在山險，非華堂所出；集法藥者，必在於險有，非無為自出。則《首楞嚴經》說四種記：一、未發心記，二、初發心記，三、密與授記，四、現前授記。今雖現處鬼、獄，即未發心，佛記當來必發大志，遇真善友，行菩薩行，還成正覺。故不可輕，即是未發心之記也。佛說四種記時，迦葉白佛：『我等從今，當於一切眾生，生世尊想，若生輕心則為自傷。』佛言：『善哉！快說！人皆不應稱量眾生，唯有如來乃能量爾。以是因緣故，我勅諸聲聞及餘菩薩，於諸眾生，應生佛想。』《華嚴經．普賢行願品》破百萬障門亦用此想。夫如是則現居惡趣，蒙與記者，亦猶宅寶未開，不妨寶在於宅內，額珠鬪沒，何廢珠隱於額中。若不念眾生為當來佛，必以六塵為寇賊，則猶防魔軍自壞其壁壘，存敵國常起於怨仇，金革所以未寧，鼙鼓於焉尚振，安得高枕於其間哉？若使不降者來降，不服者咸服，則使天下一統矣！獵獵旌旗而焉用？翩翩飛將而奚適？吾將却馬以糞田，日出而作，日入而息，雖帝堯之聖，於我何力哉？百姓日用而不知，方明聖化之廣被矣！若能悟色、聲而為佛者，念眾生為當來佛者，必不立心前之凡境也，或想自身為本尊也，瑜伽真言深妙觀門，不謀而會。夫因想而有者，豈得不空哉？則大鵬將尺鷃以齊，太山與秋毫而一，無夷岳之僻，續𠒎之憂矣。」

The reply states: 'Have you not heard? Gathering good medicine must be done in steep mountains, not produced in splendid halls; gathering the medicine of the Dharma must be done amid perilous existence, not spontaneously produced from the unconditioned. Thus the Śūraṅgama Sūtra speaks of four kinds of prediction: first, the prediction before generating the mind; second, the prediction upon first generating the mind; third, the secret prediction; fourth, the prediction made face to face. Now, although they are presently in the realms of ghosts or hells, namely before generating the mind, the Buddha predicts that in the future they will certainly generate the great resolve, encounter true good friends, practice the bodhisattva path, and in turn attain correct awakening. Therefore, they must not be looked down upon; this is precisely the prediction before generating the mind. When the Buddha spoke of these four kinds of prediction, Kāśyapa addressed the Buddha: "From now on, toward all sentient beings, we should generate the thought of the World-Honoured One; if we generate a contemptuous mind, it would be harming ourselves." The Buddha said: "Excellent! Well said! People should not measure sentient beings; only the Tathāgata is able to measure them. For this reason, I instruct all śrāvakas and the other bodhisattvas that toward all sentient beings, they should generate the thought of the Buddha." The Chapter on the Practices and Vows of Samantabhadra in the Avataṃsaka Sūtra also uses this thought to break through the gate of a million obstacles. In this manner, that those presently dwelling in the evil destinies receive predictions is just like a treasure in a house that has not yet been opened—it does not obstruct the treasure's presence inside the house; or like the forehead jewel submerged in battle—how does that nullify the jewel being concealed in the forehead? If one does not contemplate sentient beings as future buddhas, one will inevitably regard the six dusts as bandits; this is like guarding against Māra's army while destroying one's own ramparts, or preserving rival states so that grudges and enmities constantly arise. This is why armour and weapons do not rest, and war drums still tremble. How could one sleep soundly amid this? If those who have not surrendered are brought to surrender, and those who are not compliant all become compliant, then the realm under heaven will be unified! What use would fluttering banners have? Where would soaring generals go? I would then turn back the war horses to fertilize the fields, working as the sun rises and resting as the sun sets. Though Emperor Yao possessed sagehood, what need would I have of his power? The common people use it daily without knowing it, which precisely shows the vast spread of sagely transformation! If one can awaken to forms and sounds as the Buddha, and be mindful of sentient beings as future buddhas, one will certainly not establish worldly objects before the mind, or one will visualize one's own body as the yidam. The profound and wondrous contemplation gates of yoga mantras will coincide without contrivance. Can that which exists by virtue of conception fail to be empty? Then the great roc will be equal with the little quail, and Mount Tai will be one with the autumn downhair, without the bias of leveling the peak or the sorrow of lengthening the duck's legs.'