樂邦文類 4.146

4.146

問：一念、十念往生淨土，何者為正？對曰：但一念往生，住不退地，此為正也。如佛所說，謗佛毀經、打僧罵尊、五逆四重，皆一念惡業成，墮無間獄，猶如箭射。今之念佛生于淨土，亦一念善業成，即登極樂，猶如屈臂。前一念五陰滅、後一念五陰生，如蠟印印泥，印壞文成。尚不須兩念，豈要至十念哉？又一念者，如經云「愛酪沙彌生一念愛心，後生酪中作蟲。」斯皆一念，非十念也。又《大無量壽經》明一念念佛，皆得往生。觀經十念，良有以也，蓋為遘疾尫羸、力微心劣，故須十稱彌陀以助其念。若心盛不昧，一念生焉，亦猶栽植絲髮其茂百圍也。問：方等經中修無上深妙禪定，令繼想白毫兼稱佛號以祈勝定。既契之後，心佛兩忘。信有之矣。但默念泉澄，即三昧自至。亦何必聲喧里巷、響震山林然後為道哉？對曰：誠如所問，聲亦無爽。試為明之。何者？夫辟散之要，要存於聲。聲之不厲，心竊竊然、飄飄然無定。聲之厲也，拔茅連茹，乘策其後，畢命一對，長謝百憂。其義一也。近而取之，聲光所及萬禍氷消，功德叢林千山松茂。其義二也。遠而說之，金容熒煌以散彩、寶華淅瀝而雨空，若指諸掌，皆聲致焉。其義三也。如牽木石，重而不前；洪音發號，飄然輕舉。其義四也。與魔軍相戰，旗鼓相望，用聲律於戎軒，以定破於強敵。其義五也。具斯眾義，復何厭哉？未若喧靜兩全、止觀雙運，叶夫佛意，不亦可乎。定慧若均，則兼忘心佛，誠如所問矣。故廬山遠公念佛三昧序云「功高易進，念佛為先。察夫玄音之扣，心聽則塵累每消、滯情融朗。非天下之至妙，其孰能與於此歟？」言明證者，未若《華嚴經》偈云「寧受無量苦，得聞佛音聲。不受一切樂，而不聞佛名。」然則佛聲遠震，開善萌芽，猶春雷之動百草安。得輕誣哉？

Question: Between one thought and ten thoughts of rebirth in the Pure Land, which is correct? Answer: Simply attaining rebirth through one thought and abiding in the stage of non-retrogression—this is correct. As the Buddha said, slandering the Buddha and defaming the sūtras, striking monks and reviling the venerable, the five heinous sins and four grave offenses, are all accomplished through an evil karma of a single thought, falling into the Avīci Hell like a shot arrow. Now, mindfulness of the Buddha leading to rebirth in the Pure Land is likewise accomplished through the good karma of a single thought, immediately ascending to Ultimate Bliss as quickly as bending an arm. The previous thought's five aggregates perish and the subsequent thought's five aggregates arise, like a wax seal stamping clay: as the seal is destroyed, the pattern is formed. Not even two thoughts are needed, so why must it reach ten thoughts? Furthermore, regarding 'one thought', as the sūtra says: 'A novice fond of curd generated a single thought of attachment, and was later reborn as an insect in curd.' These are all a single thought, not ten thoughts. Furthermore, the Longer Sukhāvatīvyūha Sūtra explains that through a single thought of buddha-mindfulness, all attain rebirth. The Contemplation Sūtra speaks of ten thoughts with good reason: because of encountering illness and becoming frail, with weak strength and an inferior mind, one must recite Amitābha ten times to assist one's mindfulness. If the mind is flourishing and not dimmed, rebirth occurs in a single thought, just as planting a hair-thin seed grows into a tree a hundred spans around. Question: In the Vaipulya sūtras, the cultivation of the unsurpassed, profound, and wondrous dhyāna-concentration instructs one to continuously visualize the white curl while reciting the Buddha's name to seek superior concentration. Once one accords with it, both mind and Buddha are forgotten. Indeed, this is credible. Yet if silent mindfulness is clear as a spring, samādhi naturally arrives on its own. Why must sounds clamor through the village streets and reverberate through mountain forests before it is considered the Way? Answer: It is truly as you ask, yet vocal recitation also lacks fault. Let me explain it. Why? The essential means of dispelling distraction lies in sound. If the sound is not vigorous, the mind is secretive and drifting without fixity. When the sound is vigorous, like pulling up reeds by their entangled roots and whipping them from behind, risking one's life in a single confrontation, one leaves behind a hundred worries forever. This is its first meaning. Taken closely: wherever the sound and light reach, ten thousand calamities melt like ice, and the groves of merits flourish like pines on a thousand mountains. This is its second meaning. Spoken from afar: the golden countenance shines brilliantly, scattering radiance, and jewel flowers drizzle and rain down from the sky; as clear as pointing to one's palm, all are brought about by sound. This is its third meaning. Like pulling wood and stone, heavy and unable to advance; when a loud shout issues the command, it is lifted up lightly as if floating. This is its fourth meaning. Fighting against the demon army with banners and drums facing each other, using tones and rhythms from the war chariots to decisively crush a powerful enemy. This is its fifth meaning. Possessing all these meanings, why should one dislike it? Nothing surpasses having both clamor and stillness intact, both calm and insight operating together; in accord with the Buddha's intent, is this not acceptable? If concentration and wisdom are balanced, then both mind and Buddha are forgotten, truly as you have asked. Therefore, Master Huiyuan of Mount Lu in his 'Preface to the Buddha-Mindfulness Samādhi' says: 'Its merit is high and progress easy; buddha-mindfulness is foremost. When one observes the striking of the profound sound and listens with the mind, defiling entanglements melt away each time, and stagnant feelings become harmoniously luminous. Were it not the utmost marvel under heaven, who could participate in this?' As for clear proof, nothing surpasses the Avataṃsaka Sūtra's verse: 'Better to endure boundless suffering / And hear the Buddha's voice / Than to receive all pleasures / And not hear the Buddha's name.' Thus, when the Buddha's voice resonates afar, opening the sprouts of goodness like spring thunder awakening the hundred grasses, how could one lightly disparage it?