往生淨土決疑行願二門 1.37

1.37

Third, as for the gate of binding oneself to conditions: Whenever engaging in official affairs or private livelihood, undergoing various conditioning circumstances and tasks, even in haste one's inner mind should never forget the Buddha and mindfulness of the Pure Land. For example, just as worldly people have an urgent matter bound to their hearts, although they go through speaking, going, coming, sitting, lying down, and all kinds of tasks, this does not hinder them from secretly keeping the previous matter clearly in mind. The mind that is mindful of the Buddha should also be like this. If one should lose mindfulness, repeatedly draw it back; in time it will become second nature, and one will naturally be mindful at all times. The Śūraṅgama Sūtra says: 'It is like two persons: one focuses solely on remembering (analogous to the Buddha always being mindful of sentient beings), while the other focuses solely on thinking (analogous to sentient beings being mindful of the Buddha). When the two remember each other, their mutual remembrance becomes deep. In this way, even from life to life, they are like a body and its shadow, never parting. The Tathāgatas of the ten directions have compassionate concern for sentient beings like a mother remembering her child; yet if the child runs away, what is the use of her remembering? If the child remembers the mother just as the mother remembers the child, mother and child will not be separated through successive lives. If the minds of sentient beings remember the Buddha and are mindful of the Buddha, they will definitely see the Buddha in the present or the future, not far from the Buddha; without relying on expedients, their minds will naturally open, like someone perfumed with incense whose body retains its fragrance.' Tying the mind naturally in this way constantly prevents all evil thoughts. Even if one is tempted to do evil, because of remembering the Buddha, the evil cannot come to fruition. Even if one follows along with evil, while committing evil karma the mind is constantly softened, just as a body carrying fragrance naturally avoids foul odors. Furthermore, the moment the mind perceives an evil thought subtly arising, one immediately remembers the Buddha, and by the Buddha's power the evil thought naturally ceases. It is like a person encountering disaster: seeking strong assistance, they are sure to escape. Moreover, when seeing others suffering, with a mind mindful of the Buddha have compassion for them and wish for their release from suffering. If executing judicial punishments, because of mindfulness of the Buddha give rise to pity; although acting according to the royal law, secretly make a vow, saying: 'My executing the royal law is not my original intention. May we be born in the Pure Land, and I vow to deliver you.' Whenever passing through all states, whether good or evil, because the mind is mindful of the Buddha, let the mind form vows in every thought. Therefore the king of vows Samantabhadra says: 'May all evil deeds fail to come to fruition, while all good karma conforms and unites.' This is precisely the meaning. Continuously keeping mindfulness of the Buddha in mind in this manner can accomplish all merits of the pure cause. Fearing that reading it would be wearisome, I will not explain further in full detail. Truly, this gate provides the greatest benefit!