念佛三昧寶王論 3.4

3.4

I reply: The *Guanfo sanmei hai jing* says: 'The buddha who is contemplated is like a lion king that has emerged from the womb, a metaphor for the fruit of buddhahood; the person capable of buddha-mindfulness is like a lion king still in the womb, a metaphor for a son of the Buddha.' Though cause and fruit differ, their majestic spiritual power is continuous; in terms of their buddhahood, what further difference is there? To expect a lion still in the womb to already roar, pounce, and subdue others is something that has never occurred! Once it has emerged from the womb, one can wait on tiptoe [for it to do so]; how could it ever be lacking? Thus cause and fruit are identical—this is the first meaning. Furthermore, the *Mahābherīhāraka Sūtra* says: 'Just as King Prasenajit was at war with an enemy state and was struck by a poisoned arrow, suffering unbearably. Hearing that there was a fine medicine named Poison-Dispeller, the king smeared the drum with the medicine and struck it with a mallet, causing the poisoned arrow to spring out at the sound and the wound to heal as before. If one hears the name of Śākyamuni Buddha and hears the name of a monk who has faith in the Vaipulya teachings, this can cause the arrows of the three poisons within the body to spring out at the sound. Therefore this sūtra is named the Great Dharma Drum.' Śākyamuni is the past buddha, the fruit; the monk is the Vaipulya follower, the cause. The eradication of sin is identical—this is the second meaning. Although these two sūtras do not speak of having attained the ultimate sanctity, receiving benefits upon hearing the names is no different from the Buddha. Therefore, the five-fascicle *Fahua sanmei shizi zhuan* states: 'In the Sui dynasty, the Great Dhyāna Master Si of Nanyue had a disciple, Dhyāna Master Dashan. When he attained the samādhi of loving-kindness and compassion, Zheng Sengguo, the governor of Hengyang, who was not ordinarily a man of deep faith, once happened to go hunting and surrounded several dozen deer. He said to the district magistrate Chen Zhengye: "You, sir, constantly praise Dhyāna Master Dashan for possessing the power of loving-kindness and compassion; what can he do about these deer?" Zhengye thereupon led several of his attendants to recite together in one voice: "Namo Dhyāna Master Dashan!" At that moment, the herd of deer flew through the air and escaped.' How is this any different from Avalokiteśvara's spiritual power? Dashan was as renowned as Zhizhe at that time. If one does not slight the words of the holy ones, then the buddha-mindfulness samādhi's subduing of māras and quelling of disasters is like gold in the smelter! How could one allow twilight and dawn to pass by without practicing it?