樂邦文類 4.46

4.46

Siming [Zhili's] Miaozong [chao] explains: The essence of the Mahāyāna teachings lies in the mind. The mind's possession is easy to know, whereas form's possession is difficult to understand; therefore, whether contemplating oneself or contemplating others, one always cultivates the contemplation of the mind. Now in contemplating the pure land, one must seek it in the mind, because the mind is able to possess and the mind is able to create. When the mind is defiled, the land is defiled; when the mind is pure, the land is pure. This is still a general indication, not yet the definitive thesis. The definitive point lies in the one mind suddenly cultivating the threefold contemplation. When this contemplation contemplates the circumstantial and primary rewards of Peaceful Nurture as ultimately pure, it is called 'the mind's contemplation is pure.' This contemplation can purify the four buddha-lands; thus it serves as the core purport of this sūtra. First, that lightness of the five turbidities constitutes the pure [aspect] of cohabitation is very general; one must understand the distinct meaning. Like those of moral discipline and goodness, the common ranks of the four teachings can all lighten and thin the five turbidities to bring about the purity of cohabitation. But when the perfect contemplation lightens the turbidities, it brings about circumstantial and primary rewards in the purity of cohabitation that are most pure. The descriptions [in this sūtra] from the ground contemplation onward, compared with cultivating various good actions to bring about the land of Peaceful Nurture in other sūtras, are as different as heaven [and earth]. (The four lands are explained in detail as in the text, and it goes on to say:) This sūtra originally arose because Vaidehī loathed the defilement of cohabitation and sought the purity of cohabitation; therefore it spoke of wondrous contemplation to contemplate those circumstantial and primary rewards. If the threefold contemplation is accomplished, the coarse defilements will fall away first. Where else could one be reborn if not in the purity of remainder? One must understand that it is precisely for the sake of birth in the purity of cohabitation that the threefold contemplation was spoken. Because the contemplation is wondrous, it can break through the three delusions; it does not solely bring about the cohabiting pure land, but according to the depth or shallowness of the severed delusions, it naturally brings about the three [higher lands] including expediency with remainder. Just as an illness requires medicine originally for bodily comfort: if one obtains an immortal's formula, compounds it, and ingests it, not only does the body find comfort, but it can also lighten one's bones. Bodily comfort can be compared to being born in the purity of cohabitation, while lightening the bones can be compared to bringing about the upper three lands. It is just a single medicine, yet its efficacy is profound and superior; just so, a single wondrous contemplation can purify the four lands.