廬山蓮宗寶鑑 6.4

6.4

The doctrine that the Pure Land is Mind-only having already been made clear, everyone knows of its existence, but one must arrive there in person before resting content. If one wishes to realize this path, one should take right faith as the gate of entry and cultivation of the mind as the right practice. Right practice refers to the effort applied and the deeds carried out. These efforts and deeds are termed pure karma, which is the provision for rebirth in the Western [Pure Land]. These actions and karmas depend on each person's cultivation; because the capacities of all people have greater or lesser strength, and their faculties and wisdom are shallow or deep, their actions and practices are not uniform. People of supreme capacity and wisdom awaken directly on their own: recognizing their own original mind and seeing their own original nature, [they realize that] this is precisely Amitābha. This is the realm of the Tathāgata's unanchored and unattached supreme vehicle, of which there is not one in ten thousand. Those who are unable to awaken suddenly must firmly believe in the Pure Land, single-mindedly recite the Buddha's name, and progress gradually, relying on the power of Amitābha Buddha's vows for protection and support, while applying genuine effort in their own single thought—just like holding fast to a bridge pillar while washing oneself: not one in ten thousand will fail. Although it is called the single gate of buddhānusmṛti, in truth its meaning is boundless. Therefore, the patriarchs established teachings to encompass both the sharp and the dull, possessing both real and expedient, deep and shallow, sudden and gradual—all of which can be practiced. Those of superior capacity investigate and practice seated meditation; those of medium capacity visualize and recite, cultivating and making prostrations during the six periods of the day, diligent and focused day and night; down to those who succeed with ten recitations—all rests in single-minded practice. Each has its active aspects, stages, and gradations; according to one's strength of practice, all can advance. This gate of practice is the path to achieving the fruit of buddhahood and bodhi. One must have confidence in oneself and practice by oneself, cultivate oneself and deliver oneself. The essential point lies in establishing a great resolve, giving rise to great vows, undertaking the effort on one's own, and striving forward, not treating it lightly. For example, with a burden of one hundred and twenty catties, when the critical moment arrives, only by shouldering it oneself does one finish the matter. It decidedly does not consist in being skilled at speaking, eloquence, or widely cultivating human affinities; it decidedly does not consist in having lineages, transmissions, or artificial affectations; it decidedly does not consist in widely setting up altars or lighting many sticks of incense and candles. This is because clinging to phenomenal forms leads to delusion regarding the right principle, and yielding to sound and form goes against the true lineage—it is like counting another's treasures while possessing not half a coin of one's own, or selling good medicine while unable to cure one's own illness. Therefore, Patriarch Yuan said: 'He who grasps its purport is like one lighting a lamp in a dark room; he who misses its meaning is like one who stays fixed on the finger and loses sight of the moon.' Failing to realize no-mind, every arising of thought is deviant; the sun of wisdom is repeatedly obscured by dark clouds, and adventitious defilements increasingly veil the mirror of the mind. Consequently, thoughts and deliberations race to and fro, passions and desires struggle in turmoil, pacification never ceases, and restraint remains arduous. Falling into the indeterminate, one vainly stagnates in dullness; desiring to attain something, one immediately joins all sorts of wrong livelihood. Lacking any point of departure, it is difficult to speak of right samādhi; without any prospect of entering the dharmadhātu, one perpetually remains in the cage of dust. Those who cultivate the Pure Land must clearly confront life and death; it is not something finished merely by talking. One must remember that impermanence is swift and time waits for no man; one must treat it as a single focused task to succeed. If one half advances and half retreats, seeming to believe yet seeming to doubt, when all is said and done, what matter can be accomplished? How could one transcend saṃsāra? If one's faith is sufficient, then starting today give rise to great valor and great vigor; do not ask whether you understand or not, whether you see the nature or not—just hold fast to this single phrase, 'Namo Amituofo', unshakable as if leaning against Mount Sumeru. Focus your mind and unify your intent, whether investigating in recitation, visualizing in recitation, recollecting in recitation, or reciting ten times; whether silently reciting, exclusively reciting, fastening mindfulness in recitation, or reciting with prostrations; mindful of this here and now, constantly recollecting and constantly reciting, reciting morning and evening, reciting walking and sitting, with mental thoughts not passing in vain and the Buddha's name not leaving the mind. Day after day and hour after hour, never let it go, continuing uninterruptedly—like a hen brooding over an egg, constantly keeping the warmth continuous—this is precisely the succession of pure mindfulness. Adding the illumination of wisdom, one knows that the Pure Land is none other than one's own mind. This is the progressive effort of people of superior wisdom. Holding firm like this, being master of oneself, and relying securely, even if realms of suffering or joy, adversity or favor appear before you, simply recite Amitābha Buddha. Have not a single thought of deviation, not a single thought of retreat or laziness, not a single thought of scattered distraction, until the end of your life never having any other thought, resolutely determined to be born in the Western Realm of Sukhāvatī. If one can truly apply effort in this manner, then the ignorance and karmic obstacles of life and death accumulated over kalpas will naturally dissolve and vanish, and the defilements and habitual outflows will naturally be purified without residue. Seeing Amitābha face to face, not departing from one's original thought, with effort accomplished and practice fulfilled, aided by the power of vows, at the end of life one will certainly be born in the superior grade. If one's strength is not yet sufficient, one should cultivate according to one's capacity; even if unable to apply effort exclusively, one must still make prostrations and recite morning and night. Even though household ties may be complicated and tedious, never forget the ten recitations of the name. Day after day, apply the mind with vigorous spirit, accumulate merit and practice, make vows and give rise to the resolve, pledging to bring this life to an end and ascend together to the pure realm. It may well be said: The waters must head toward the sea; the clouds will surely return to the mountains.