廬山蓮宗寶鑑 2.2

2.2

In the dharmadhātu there are originally no sentient beings; sentient beings arise due to false views. The Tathāgata originally had no verbal teachings; verbal teachings are provided for the sake of sentient beings. False views are the sickness of sentient beings; verbal teachings are the medicine for sentient beings. When medicine cures sickness, there is no sickness that is not cured; when words awaken one from delusion, there is no delusion that is not dispelled. Ordinary people use them daily yet remain unaware; the path of the Tathāgata is seldom understood. Therefore, our Benevolent One of Great Awakening, pitying the unawakened faculties of the multitudes, looked up to promote great compassion and bowed low to bestow wondrous models: the Avataṃsaka revealed [the truth] abruptly, yet the śrāvakas were still as if blind and deaf; the Āgamas explained it in detail, yet the bodhisattvas had not yet derived benefit; the Vaipulya praised the great, and the Prajñā swept away [attachments] into emptiness; the Nirvāṇa brought different paths to the same destination, and the Saddharmapuṇḍarīka universally bestowed predictions [of buddhahood]. Thereupon, as the multitude of sūtras stood arrayed like a dense forest, they especially extolled the Western direction. This is solely because Amitābha Buddha's vows are vast and conditions are strong, his teaching is revered, and the principle is complete. As for its teaching, it points to the Buddha-land as the ultimate refuge: jeweled ponds and jeweled ground, superbly wondrous and adorned, causing one to rejoice in that and feel revulsion toward this. As for its principle, it reveals that Amitābha is precisely one's own nature: thought after thought perfectly bright, mind after mind the true mark, like the great ocean merging the hundred rivers. As for its practice, it reveals the sixteen gates of contemplation, gathering the mind into the wondrous realm, comprehending that nature and marks are empty, like a bright mirror reflecting a face. As for its fruit, transformation birth proceeds through the nine grades, universally gathering the sharp and dull to ascend the stage of non-retrogression, reaching the unexcelled path of bodhi. Therefore, is it not entirely fitting that the sentient beings of the nine realms cultivate the wondrous practice of the Buddha-land with a mind of non-attainment? The Tathāgata's intent in appearing in the world is thoroughly expressed herein; his words of particular praise have their profound purpose. It is truly the essential gateway to hundreds of thousands of samādhis, the direct path to the realm of the One Reality. Discussing its phenomenal aspect, one repents the six sense faculties and purifies the three karmas; investigating its central tenet, one empties the myriad phenomena and comprehends the One Mind. It is called the sturdy boat crossing the ocean of suffering, the fine medicine curing acute disease. Those who have faith in this path open their original awakened mind to transcend the suffering of the five turbidities, reach the true Pure Land, and realize the Amitābha of their own nature, like the bright moon in mid-sky, like a lotus flower emerging from the water. Hence the teaching of the Lotus School is named after this. Yang Wuwei said: “The lotus grows from the mud without abandoning the realm of sentient beings. Existing in the open without defilement, it makes manifest the pure essence. Possessing fruit when in bloom, it is not the realm of Māra. Flower and fruit appearing simultaneously, cause and effect are as one. When the flower opens the lotus fruit appears, showing the expedient and revealing the real. When the flower falls the lotus fruit is complete, setting aside the expedient and establishing the real. A single lotus gives birth to immeasurable flowers, establishing all dharmas. The ten directions share the single Flower-Treasury, showing that the Buddha-realm is without distinction.” Could this not be the meaning of the Lotus Teaching? Therefore, those who give rise to loving-kindness and set compassion in motion disport in the realm of constant light; those whose jewel of precepts is an ocean of righteousness bathe in the deep pool of liberation. For this reason, devas and dragons protect and uphold it, kings and ministers pay homage to it, antiquity and modernity have not let its transformation fall, and literati and commoners look up in admiration to its legacy. Were it not for the great compassionate vow-power comforting the sorrowful and untrained, who could accomplish this? Therefore, Nāgārjuna verified it in treatises, the worthy society of the Jin cultivated it, Tiantai classified and explicated it, Ci'en comprehensively praised it, Cizhao compiled it and performed repentance, and Zongtan commented on and explained it. As for senior monks and renowned scholars who honored it, their precious jewels are gathered together; as for high worthies and accomplished gentlemen who cultivated it, their names are recorded in the bamboo slips. Alas! The Great Dharma has declined and we are ever further removed from the sages; those who serve the Buddha are many, but those who seek the Path are few. Competing for fame and profit as their skill, they view propagating the teaching as child's play, thereby causing the Dharma-gate to wither and the net of teachings to collapse. In truth, it depends on later worthies to take up this path, universally hoping that they will sacrifice their bodies for the Dharma and purify themselves to rely on their teachers. If one wishes to attain the True Vehicle, one must personally approach the scriptural teachings; only by receiving the teaching can one understand the principle; after understanding the principle, one can then cultivate practice. When practice and vows are without deficiency, the fruit of the Path can be realized. Thus know that when hearing with the ears and seeing with the eyes, one must rely on the four dharmas for contemplation and practice; if one recites with the mouth while the mind diverges, even if one understands a thousand chapters, what benefit is there? Thus, the mind is illuminated by the teaching, the Buddha is held through mindfulness, wrongdoing is guarded against through the precepts, offenses are purified through repentance, the Path is put into actual practice, and movements are conducted according to propriety. In the immediate term, one aims to establish oneself and spread one's reputation; in the long term, one hopes to transform from an ordinary person into a sage. In manifesting the Path of the Buddhas and Patriarchs, if not our generation, who else will do it? Firmly wield the sword of wisdom and tear open the net of Māra; drink the sweet dew of the True Dharma and fell the dense forest of wrong views. Avoid bad friends as one avoids tigers and wolves; serve good companions as one serves parents. Cautiously maintain one's integrity and purpose without retreating from the great resolve; correct awakening may be followed, but improper paths must not be trodden. When there are faults, make haste to correct them; when there is good, do not boast of it. Naturally one will diverge from misfortune and encounter good fortune. Residing presently in the dust of the world, humans will respect one and Heaven will protect one; on another day in the Pure Realm, sagehood can be expected and the Path can be reached. How could it depend on observing physiognomy, inquiring of fate, and flatteringly seeking times of glory and prominence? And why must one gaze at shadows and look toward lights, divining the day of final return? These are not the insights of a person of the Path; in truth, they are the deluded passions of the ordinary and mediocre. Do not follow other pursuits, but merely attend to your proper duty: in the presence of benevolence do not yield, and upon seeing the worthy think of equaling them. Fame and profit are not enough to disturb the mind; life and death are not enough to burden one's thoughts. If one wishes to achieve success and realize one's aim, one must proceed from near to far; one should verify the fruit to deduce the cause, having faith that actions bear recompense. When wisdom suffices to illuminate confusion, when brightness suffices to shine upon the hidden, words become a model to follow, actions become a joy to behold, virtue and righteousness can be honored, and advance and retreat can be measured. Discerning the false and recognizing the true is like a fine touchstone for gold; dispelling darkness and inspecting phenomena is like a true lamp illuminating the world. Such a one is a great guide, acting as an uninvited friend. Casting out the treasures of the dragon palace, he distributes them equally to all sentient beings; throwing open the gates of the patriarchs, he universally accommodates all newcomers. Cleansing corrupt diseases, he points the way back to the wondrous source, causing the dim mirror to be polished anew, like soiled garments made clean again. He causes the true style to be revived so that blessings reach the chiliocosm, and sees the sun of wisdom shine ever brighter, its radiance soaring across ten thousand ages. Such a one can truly be called a true son of the Dharma Lord, a true great man! If one reveres the teaching of the Great Sage of the West with this, what shame could there be?