[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [廬山蓮宗寶鑑](https://indike.org/pramana/in.bauddha.taisho.1973) › 1.51 # 廬山蓮宗寶鑑 1.51 廬山蓮宗寶鑑 1.51 - **Language:** Classical Chinese ### [1.51](https://indike.org/pramana/in.bauddha.taisho.1973.1.51) 蓋聞「恒河沙數眾，如來彌陀第一；十方微塵諸，佛剎極樂是歸。」至理本秖唯心，初門必由因地，故知合抱之木發於毫芒、千里之行始於初步。欲超生死，以淨土為歸趣之方；將證涅槃，故念佛乃正心之要。深信極樂真解脫之妙門、諦想彌陀實眾生慈父，先明落處故望果以修因、漸履玄途是從因而至果，故知集群賢而結社有其旨焉、專念佛以勸人興其教也。因該果海、果徹因源，形直無不影端、聲和自然響順。勢至示證圓通之要、世尊說修淨業之因，從聞思修登三摩地、憑信行願入法界門，是以一念興而萬靈知、信心生而諸佛現，纔稱寶號已投種於蓮胎、一發菩提即標名於金地。有緣斯遇自悟自修，淺信不持大愚大錯，故云一乘極唱終歸，獲至於樂邦；萬行圓修最勝，獨稱於寶號。八十億劫之重罪廓爾煙消、十萬億剎之遐方倏如羽化，想念專注即觀心而見佛身、心境交參即因門而成勝果，十方淨穢卷舒同在於毫端、一性包融浩博該羅於法界，是則諸佛與眾生交徹、淨土與穢土冥通，彼此互修事理無礙，若神珠之頓含眾寶、猶帝網之交映千光。我心既然，生佛同爾，是知遊神億剎實生乎自己心中、孕質九蓮豈逃於剎那際內？二乘賢輩回心即達於金池，五逆凡夫十念便登於寶界。嗟乎！識昏障重、信寡疑多，貶淨業為權乘、嗤誦持為麁行，豈非耽溺火宅自甘永劫之沈迷，悖悷慈親深痛一生之虛喪？須信非憑他力，截業惑以無由；不遇此門，脫生死而無路。誓同諸佛、敢傚前修，勸勉後賢深崇此道，已發願今發願當發願，事事而回向彌陀；若已生若今生若當生，念念而皆歸淨土。欲取一生事辦，便於這裏留心。一切時中千車合轍、四威儀內萬善同歸，齊登極樂妙門、速成念佛三昧。最初一步要分明，直至西方無異路。 > Now, it is heard that: "Among the assemblies as numerous as the sands of the Ganges, the Tathāgata Amitābha is the foremost; among all the buddha-lands as many as the dust motes of the ten directions, Sukhāvatī is the refuge." > The ultimate principle is fundamentally mind-only, yet the initial gate must proceed from the causal ground. Thus we know that a tree embracing an armful sprouts from a tiny tip, and a journey of a thousand leagues begins with the first step. > To transcend birth and death, take the Pure Land as the realm of return; > about to realize nirvāṇa, therefore buddhānusmṛti is the essential means to rectify the mind. > Believing deeply that Sukhāvatī is truly the wondrous gate of liberation, > contemplating attentively that Amitābha is truly the compassionate father of sentient beings— > first clarify the point of destination, and thus look to the fruit to cultivate the cause; > gradually tread the profound path, and thereby proceed from cause to fruit. > Hence we know that gathering the assembly of worthies to form a society has its purposeful significance, and that single-mindedly practicing buddhānusmṛti to encourage people promotes this teaching. > The cause encompasses the ocean of fruit; the fruit penetrates the source of the cause. > Where the form is upright, the shadow is inevitably straight; > where the sound is harmonious, the echo naturally conforms. > Mahāsthāmaprāpta showed the essential path to realizing complete penetration; > the World-Honoured One expounded the cause for cultivating pure karma. > Ascending to samādhi from hearing, contemplating, and cultivating; > entering the gate of the dharmadhātu by relying on faith, practice, and vow. > Therefore, as soon as a single thought arises, myriad spirits are aware; > when faithful mind is born, the buddhas manifest. > Barely has the precious name been uttered, and the seed is already cast into the lotus womb; > as soon as one generates the aspiration for bodhi, one's name is inscribed upon the golden ground. > Those who have karmic affinity encounter this, awakening and cultivating on their own; > those of shallow faith who do not uphold it commit a great folly and a great error. > Hence it is said that the ultimate proclamation of the ekayāna culminates in reaching the Land of Bliss; > among the complete cultivation of myriad practices, the supreme is uniquely praising the precious name. > The grave offenses of eighty billion kalpas vanish completely like smoke; > the distant realm of a hundred thousand billion lands is reached as swiftly as ascending on wings. > With thought and remembrance concentrated, one contemplates the mind and perceives the Buddha's body; > with mind and object interpenetrating, one realizes the superior fruit right at the causal gate. > The purity and defilement of the ten directions expand and contract together at the tip of a hair; > the one nature embraces and integrates all, vastly encompassing the entire dharmadhātu. > In this way, the buddhas and sentient beings interpenetrate; > the pure land and the defiled land covertly communicate. > Cultivating both mutually, principle and phenomena are unhindered, > like a divine jewel immediately containing myriad treasures, > as the net of Indra mutually reflects a thousand lights. > Since my own mind is like this, so it is for both sentient beings and buddhas. > Thus we know that letting the spirit roam through billions of lands is actually born within one's own mind; > how could nourishing one's form within the nine grades of lotuses escape the span of a single instant? > When the worthies of the two vehicles turn their minds, they immediately reach the golden pond; > when ordinary beings guilty of the five heinous offenses engage in ten recitations, they promptly ascend to the precious realm. > Alas! When consciousness is clouded and obstacles are heavy, faith is scarce and doubts are many. > They disparage pure karma as an expedient vehicle and mock recitation and upholding as coarse practice; > is this not being indulged and drowned in the burning house, willingly resigning oneself to eternal kalpas of delusion, > rebelling against the compassionate parents, and deeply lamenting the vain loss of an entire life? > One must believe that without relying on other-power, there is no way to sever karma and delusion; > without encountering this gate, there is no road to escape birth and death. > Vowing to be one with the buddhas and daring to emulate former cultivators, > I encourage later worthies to profoundly revere this path: > Those who have made the vow, are making the vow, or will make the vow—in every affair dedicate it toward Amitābha; > those who have been born, are being born, or will be born—in every thought return to the Pure Land. > If you wish to accomplish the great affair of this single life, turn your attention right here. > At all times, a thousand carts follow the same track; > within the four postures, myriad virtues share the same return. > Together ascend the wondrous gate of Sukhāvatī; > swiftly consummate the buddhānusmṛti-samādhi. > The very first step must be distinct and clear; > all the way to the West there is no other road. > — English (machine translation) (machine translation) - [Previous: 1.50](https://indike.org/pramana/in.bauddha.taisho.1973.1.50) - [Next: 1.52](https://indike.org/pramana/in.bauddha.taisho.1973.1.52) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.1973.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1973~en-mt.1.51) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1973.1.51](https://indike.org/pramana/in.bauddha.taisho.1973.1.51) · Pramāṇa