念佛三昧寶王論 3.11

3.11

對曰：「夫理之與事，相去若何？前明即事之理，今明即理之事。《大品經》云：『佛為鈍根人，說諸法空寂，以其動生執見也；為利根人，說諸佛相好，如其蓮不染塵也。』則須菩提，小乘解空第一，無名無相，及夫得記，當來成佛，號曰名相如來。苟非大乘，常恐聲、香、味、觸得其便耳，逃遁未暇，安敢盤遊名相之園苑歟？既達名相，故獲佛記也。言事門者，夫佛生於心，般舟無念而已，至境出於我，法華不速而自來。無所念心者，絕諸亂想也，而修念佛者，善想一佛也。則《文殊所說摩訶般若經》云：『若人學射，久習則巧，後雖無心，箭發皆中。若人欲入一行三昧，隨佛方所，專稱名字，念念相續，即於念中，見三世佛。如彼習射，既孰之後，無心皆中。』非無念也，何耶？是以《方等》曰：『矻矻念，勿休息，佛當現也。』《瓔珞經》云：『道名一心，多想非道。』《坐禪三昧經》云：『菩薩坐禪，不念一切，唯念一佛，如清冷海中金須彌山王，乃至功德法身，亦如是念。』」

I reply: How far apart are principle and phenomena? Previously I explained the principle that is identical to phenomena; now I explain the phenomena that are identical to principle. The *Mahāprajñāpāramitā Sūtra* says: 'For people of dull faculties, the Buddha spoke of all dharmas as empty and quiescent, because their movements give rise to grasping views; for people of sharp faculties, he spoke of the major and minor marks of all buddhas, just as a lotus is not defiled by dust.' Thus Subhūti, foremost in understanding emptiness among the Hīnayāna, was without name and without mark; yet when he received the prediction of his future attainment of buddhahood, his title was the Tathāgata Name-and-Mark. If one is not of the Great Vehicle, one constantly fears that sound, fragrance, taste, and touch will take advantage of one; having no time even to flee, how would one dare to stroll in the gardens of names and marks? Having penetrated names and marks, he therefore obtained the Buddha's prediction. Speaking of the gate of phenomena: the Buddha arises from the mind, which is simply the non-thought of the pratyutpanna; when the ultimate realm issues from oneself, the Lotus comes spontaneously without haste. 'A mind that has nothing to be mindful of' cuts off all chaotic thoughts; 'yet cultivating buddha-mindfulness' skillfully thinks upon one buddha. Thus the *Mañjuśrīparipṛcchā Mahāprajñāpāramitā Sūtra* says: 'If a person learns archery, with long practice he becomes skillful; later, even without deliberate mind, every arrow shot hits the mark. If a person wishes to enter the one-practice samādhi, let him follow the direction of a buddha, exclusively recite his name in thought after thought continuously, and right within thought he will see the buddhas of the three times. Just like practicing archery, once perfected, without deliberate mind every shot hits the mark.' Is this not non-thought? Why so? Therefore the *Bhadrapāla* says: 'Mindfully persevere without resting, and the Buddha will manifest.' The *Yingluo jing* says: 'The Path is called one mind; many thoughts are not the Path.' The *Dhyāna-samādhi Sūtra* says: 'When a bodhisattva sits in meditation, he is not mindful of anything at all; he is mindful only of one buddha, like the golden king of Mount Sumeru in the cool, clear ocean, and he is mindful of the dharmakāya of merits in the same way.'