樂邦文類 4.141

4.141

The various Mahāyāna sūtras that encourage rebirth in the Pure Land have causes that encompass two kinds: first, concentrated [good]; second, dispersed [good]. 'Concentrated' refers to contemplating the Buddha directly with the mind, visualizing that the Western Land's circumstantial and primary, host and companions, are originally inherent in mind-only. Because my mind is empty, the Tathāgata is originally empty; because my mind is provisional, the Tathāgata appears distinctly; because my mind is the middle, the Tathāgata is absolute. Or visualize the lotus flower opening and closing with oneself dwelling inside: closing symbolizes identity with emptiness, opening symbolizes identity with the provisional, and the identity of the substance of the four subtle elements symbolizes the Middle Way. Hence the sūtra says: 'The buddhas, the Tathāgatas, are the dharmadhātu-body, entering into the mental thoughts of all sentient beings.' Therefore, when our minds think of the Buddha, this mind is itself the thirty-two marks and eighty minor signs; this mind creates the Buddha, this mind is the Buddha. This is the Tathāgata personally revealing the mind-only samādhi, the perfect and eternal substance of contemplation. One realizes that the sentient beings and buddhas, circumstantial and primary, form and mind of that Pure Land are all merits inherent in the nature of one's own mind. Taking the objective realm as contemplation, outside the mind there is no Buddha, outside the nature there is no land. Contemplating this without cease, one realizes the forbearance of the non-arising of dharmas. Second is dispersed good: with a pure and sincere mind, having faith that the Western Land exists, single-mindedly and without distraction focusing mindfulness on Amitābha, for one day or seven days, sound after sound unceasing, thought after thought uninterrupted. The sūtra says: 'Upholding the name for one day or seven days, single-mindedly and without distraction, when that person's life comes to an end, Amitābha Buddha, along with the assembly of holy beings, will appear before them.' However, merely visualizing that land phenominally, without the threefold contemplation, is called dispersed good. Therefore, by dedicating the three kinds of pure karma with the vow for rebirth, all ascend to the Land of Ultimate Bliss. Our ancestral teacher Zhiyi said: 'Faculties have sharp and dull; practices have concentrated and dispersed. The contemplation-of-buddha samādhi is called concentrated; cultivating other good karmas is spoken of as dispersed. The power of dispersed good is weak, unable to eradicate the five heinous sins; this sūtra elucidates contemplation, hence one attains rebirth.' From this we know that whether concentrated or dispersed, whether dull or sharp, all are causes for the Pure Land; all proceed to non-arising, never to retrogress.