念佛三昧寶王論 2.9

2.9

答曰：「夫淨土之會，功業之大者，二乘乃澄神虛無、耽空怖相，不念眾生，故無淨土；而大乘有之。按《悲華經》云：『阿彌陀佛，昔為轉輪王，名無諍念，七寶千子，悉皆具足。因寶海大臣為善知識，於寶藏佛所發菩提心，取於西方極樂淨土，則諸經中知名諸佛、菩薩、聲聞等，皆昔之千子也。其長太子，名不瞬，觀世音也；次子名摩尼，大勢至也；次子名王眾，文殊師利也；次子名能伽奴，即金剛智慧光明菩薩；次子名無畏，即蓮華尊如來；次子名菴婆羅，即虛空光明菩薩；次子名善臂，即師子香菩薩；次子名泯圖，即普賢也；次子名蜜蘇，即阿閦佛也。蜜蘇王子，一自發心已來，行時步步，心心數法，常念諸佛，今登正覺，生妙樂剎焉。』吾謂經行廣陌，從步幽林，則不異蜜蘇之見。若鳴珂入伏，動珮翰天，肅肅羽儀，駸駸車馬，安得不用心於步步之間哉？今則例之，亦不移於前操矣！夫含齒戴髮，死生交際，未有無出、入息焉。又一息不還，即屬後世者，亦誠如所問。世上之人，多以寶玉、水精、金剛、菩提木槵，為數珠矣；吾則以出、入息為念珠焉。稱佛名號，隨之於息，有大恃怙，安懼於息不還，屬後世者哉？余行、住、坐、臥常用此珠，縱令昏寐含佛而寢，覺即續之，必於夢中得見彼佛，如鑽燧煙飛火之前相。夢之不已，三昧成焉，面覩玉毫，親蒙授記，則萬無一失也。子宜勉之。」

I reply: “Now, the assembly of the Pure Land is of great merit and endeavor. The two vehicles still their spirits in voidness, indulge in emptiness, and fear marks; not being mindful of sentient beings, they therefore have no Pure Land. But the Great Vehicle has it. According to the Karuṇāpuṇḍarīka Sūtra: ‘In the past, Amida Buddha was a wheel-turning king named Araṇemin, fully endowed with the seven treasures and a thousand sons. Relying on the minister Samudrareṇu as a good friend, he brought forth the bodhi-mind before the Buddha Ratnagarbha and adopted the western Pure Land of Sukhāvatī. The renowned buddhas, bodhisattvas, śrāvakas, and others in the various sūtras were all his thousand sons of old. His eldest son, named Aniṣeṇa, is Avalokiteśvara; his second son, named Maṇi, is Mahāsthāmaprāpta; his next son, named Rājacakra, is Mañjuśrī; his next son, named Naṅgaṇu, is the bodhisattva Vajramatiraśmi; his next son, named Abhaya, is the tathāgata Padmottara; his next son, named Āmra, is the bodhisattva Gaganaraśmi; his next son, named Subāhu, is the bodhisattva Siṃhagandha; his next son, named Mintu, is Samantabhadra; his next son, named Misu, is Akṣobhya Buddha. Ever since Prince Misu first brought forth the mind, step by step as he walked, mental factor by mental factor, he was constantly mindful of the buddhas; now he has ascended to correct awakening and is born in the realm of Abhirati.’ I say that whether pacing along broad avenues or stepping through deep groves, one does not differ from Misu's view. If one enters the morning court with chiming carriage pendants or moves his girdle-pendants soaring to heaven, with solemn retinue and dashing horses and carriages, how could one not apply the mind between each and every step? Now taking this as an analogy, one also does not depart from the former discipline! Now, whoever possesses teeth and wears hair, at the intersection of life and death, is never without out-breaths and in-breaths. Moreover, that if one breath does not return, one immediately belongs to the next life, is also truly as you asked. Most people in the world use precious jade, crystal, vajra, or bodhi-seeds and soapberries as counting beads; I, however, take the out-breaths and in-breaths as my mindfulness beads. Reciting the Buddha's name in accord with the breath, one has a great reliance and protection—how could one fear that the breath will not return and one will belong to the next life? Walking, standing, sitting, and lying down, I constantly use these beads. Even if overcome by drowsiness, I sleep keeping the Buddha in mind; upon waking I immediately continue it. One will surely see that Buddha in one's dreams, like the smoke flying when drilling for fire as an omen before the flame. Dreaming of it without cease, samādhi is accomplished: one beholds the jade ūrṇā face to face and personally receives the prediction of buddhahood; then, out of ten thousand, not one will fail. You should exert yourself!”