樂邦遺稿 1.127

1.127

《會宗》云「多見世間人，從前念佛，及乎病苦，乃怕說著死字，秖念觀音求救。吾謂斯人顛倒之甚。今為說三種之力，可決疑情，令念佛有味。一者眾生本具佛性力，眾生本心自具佛性，與阿彌陀等無有異。如《如來藏經》云『佛觀一切眾生煩惱心中，有如來身結加趺坐，儼然不動、德相具足。』即其義也。二彌陀慈光攝取力。經云『佛心者大慈悲是，以無緣慈攝諸眾生。』又佛有八萬四千光明，攝取念佛眾生，其心不捨。是其義也。三者信心念佛功勳力。信心念佛人如子叫母，母必護之。如經云『憶佛念佛，現前當來必定見佛。』是也。此三種力，如三股繩合為大索，能牽重物至他方也。又如水火鏡子，若將對日，以艾引之，即得火矣。對月得水亦然。今以鏡體具水火性，可喻眾生本具佛性力也，須假日月之光來照，可喻彌陀慈光攝取力也。以鏡艾能引水火，可喻信心念佛功勳力也。此三種物和合水火方生，喻三力相資得生淨土則易也。」

The Collection Reconciling [the Teachings] states: "I often see people in the world who, having previously recited the Buddha's name, become fearful of speaking the word 'death' when suffering from illness, and merely recite [the name of] Avalokiteśvara seeking relief. I say such people are exceedingly deluded. I will now explain three kinds of power that can resolve doubts and bring relish to reciting the Buddha's name. The first is the power of sentient beings' inherently possessed Buddha-nature: the original mind of sentient beings inherently possesses the Buddha-nature, which is equal to and no different from Amitābha's. As the Tathāgatagarbha-sūtra says: 'The Buddha observes that within the afflicted minds of all sentient beings, there is the Tathāgata's body sitting cross-legged, majestic and unmoved, complete with virtuous marks.' This is its meaning. Second is the power of Amitābha's compassionate light that gathers and embraces [beings]. The sūtra says: 'The Buddha's mind is great compassion; with unconditioned compassion it embraces all sentient beings.' Furthermore, the Buddha has eighty-four thousand rays of light that gather and embrace sentient beings who recite the Buddha's name, his mind never abandoning them. This is its meaning. Third is the meritorious power of reciting the Buddha's name with faith. A person who recites the Buddha's name with faith is like a child calling for its mother; the mother will certainly protect it. As the sūtra says: 'If one recalls the Buddha and is mindful of the Buddha, one is certain to see the Buddha, whether in the present or in the future.' This is it. These three powers are like three strands of rope woven into a great cable, capable of pulling heavy objects to another place. They are also like fire mirrors and water mirrors: if one holds a [fire mirror] facing the sun and draws [the heat] with mugwort, fire is obtained; facing the moon to obtain water is likewise. Now, the body of the mirror possessing the nature of water and fire can be compared to the power of sentient beings' inherently possessed Buddha-nature; the requirement to borrow the light of the sun and moon to shine upon it can be compared to the power of Amitābha's compassionate light that gathers and embraces [beings]; and the mirror and mugwort being able to draw out water and fire can be compared to the meritorious power of reciting the Buddha's name with faith. Only when these three things unite are water and fire produced; this illustrates that when the three powers support one another, attaining rebirth in the Pure Land is easy."