樂邦文類 4.146

4.146

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?