樂邦文類 4.54

4.54

問：《觀經》明十六觀門，皆是攝心修定。觀佛相好，諦了圓明，方階淨域。如何散心而能化往？答：九品經文，自有升降。上下該攝，不出二心。一、定心，如修定習觀，上品往生。二、專心，但念名號，眾善資熏，迴向發願，得成末品。仍須一生歸命，盡報精修，坐臥之間常面西向。當行道禮敬之際、念佛發願之時，懇苦翹誠，無諸異念，如就刑戮、若在狴牢、怨賊所追、水火所逼，一心求救，願脫苦輸，速證無生、廣度含識，紹隆三寶、誓報四恩。如斯志誠，必不虛棄。如或言行不稱、信力輕微，無念念相續之心、有數數間斷之意。恃此懈怠，臨終望生，但為業障所遮，恐難值其善友。風火逼迫，正念不成。何以故？如今是因、臨終是果，應須因實，果則不虛，聲和則響順、形直則影端故也。如要臨終十念成就，但預辨津梁、合集功德，迴向此時。念念不虧，即無慮矣。夫善惡二輪、苦樂二報，皆三業所造、四緣所生、六因所生、五果所攝。若一念心瞋恚邪婬，即地獄業。慳貪不實，即餓鬼業。愚癡闇蔽，即畜生業。我慢貢高，即脩羅業。堅持五戒，即人業。精修十善，即天業。證悟人空，即聲聞業。知緣性離，即緣覺業。六度齊修，即菩薩業。真慈平等，即佛業。若心淨即香臺寶樹淨剎化生，心垢則丘陵坑坎穢土稟質，皆是等倫之果，能感增上之緣。是以離自心源，更無別體。《維摩經》云「欲得淨土，但淨其心。隨其心淨，即佛土淨。」又經云「心垢故眾生垢，心淨故眾生淨。」《華嚴經》云「譬如心王寶，隨心見眾生。眾生心淨故，得見清淨剎。」《大集經》云「欲淨汝界，但淨汝心。」故知一切歸心、萬法由我。欲得淨果，但行淨因。如水性趣下、火性騰上，勢數如是，何足疑焉？

Question: The Contemplation Sūtra explains sixteen contemplations, all of which gather the mind to cultivate meditative concentration. Only by contemplating the Buddha's physical marks, making them clearly understood and fully bright, does one ascend to the pure realm. How could one be transformed and go there with a scattered mind? Answer: The text of the nine grades naturally has ascents and descents. Comprehensively encompassing upper and lower, they do not go beyond two minds: First, the concentrated mind, as in cultivating concentration and practicing contemplation, whereby one attains rebirth of the highest grade. Second, the single-minded mind, in which one merely recites the name, perfumed and aided by various goods, dedicating merit and making vows, whereby one attains the lower grade. One still must take refuge for one's whole life, cultivating diligently to the end of one's retribution, constantly facing west whether sitting or lying down. When practicing the path and paying homage, and when being mindful of the Buddha and making vows, one must be earnestly sincere without any stray thoughts—as if going to execution, as if in prison, as if pursued by hostile bandits, as if pressed by water and fire—single-mindedly seeking rescue, wishing to escape the wheel of suffering, swiftly realize the non-arising [of dharmas], broadly deliver sentient beings, carry forward and exalt the Three Jewels, and vow to repay the four kindnesses. With such sincerity, one will certainly not be cast aside in vain. But if one's words and actions do not correspond, one's power of faith is slight, one lacks the mind of moment-to-moment continuity, and one has thoughts of frequent interruption; relying on this laxity and hoping for rebirth at the end of life, one will only be obstructed by karmic hindrances and, it is feared, will hardly encounter a good friend. Pressed by wind and fire, right mindfulness will not be achieved. Why is this? The present is the cause, and the end of life is the fruit: the cause must be real so that the fruit will not be false, just as when a sound is harmonious its echo follows smoothly, and when a form is upright its shadow is straight. If one wishes to accomplish the ten recitations at the end of life, one must simply prepare the ferry bridge in advance, gather together merits, and dedicate them to this moment. If thought after thought does not fall short, there is no need for worry. Now, the two wheels of good and evil and the two retributions of suffering and bliss are all created by the three karmas, produced by the four conditions, produced by the six causes, and subsumed by the five fruits. If in a single thought-moment there is anger or deviant lust, that is the karma of hell. Stinginess, greed, and insincerity are the karma of hungry ghosts. Ignorance and darkness are the karma of animals. Arrogance and conceit are the karma of asuras. Firmly upholding the five precepts is the karma of humans. Diligently cultivating the ten virtues is the karma of devas. Realizing the emptiness of persons is the karma of śrāvakas. Knowing that the nature of conditions is detached is the karma of pratyekabuddhas. Cultivating the six pāramitās equally is the karma of bodhisattvas. True compassion and impartiality are the karma of Buddhas. If the mind is pure, one is born by transformation amidst fragrant terraces and jeweled trees in a pure land; if the mind is defiled, one receives a physical form amidst hills, mounds, pits, and hollows in an impure land. These are all fruits of equal category, able to induce sovereign conditions. Therefore, apart from the source of one's own mind, there is no other substance. The Vimalakīrti Sūtra says: "If one wishes to attain a pure land, one must purify one's mind. In accordance with the purity of one's mind, the Buddha-land is purified." Another sūtra says: "Because the mind is defiled, sentient beings are defiled; because the mind is pure, sentient beings are pure." The Avataṃsaka Sūtra says: "Like the wish-fulfilling jewel of the mind-king, / one sees sentient beings in accordance with the mind. / Because sentient beings' minds are pure, / they are able to see a pure land." The Mahāsaṃnipāta Sūtra says: "If you wish to purify your realm, just purify your mind." Therefore know that everything returns to the mind, and the myriad dharmas arise from oneself. If you wish to obtain the pure fruit, simply practice the pure cause. Just as the nature of water tends downward and the nature of fire leaps upward, such is the necessity of their momentum—what reason is there to doubt it?