念佛三昧寶王論 2.9

2.9

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!”