廬山蓮宗寶鑑 9

English (machine translation) 9

Language: English

9.1

Explanation of the Direct Retribution of Buddhānusmṛti

Because pure karma was cultivated in the causal stage, the pure realm is obtained as the effect: a transformation Buddha guides one onto the golden terrace, and the noble and wise welcome one back to the Realm of Bliss. High above the three realms, far removed from the four currents, karma is exhausted and defilements vanish, feelings are extinguished and anxious thoughts cease. Entrusting one's physical form within a lotus bud, one's spirit roams within the jewelled realm. Face-to-face, one serves Amitābha Buddha as fundamental teacher, and meets Avalokiteśvara and Mahāsthāmaprāpta as close companions. In the great assembly of the pure ocean-like multitude by the jewelled pond, the superior streams of the nine grades each recount their causal practices. The five fragrances waft over the body, and the three virtues adorn the person. As a gentle breeze momentarily stirs, one listens to the multitude of sounds expounding the Dharma; as rain of colorful blossoms scatters, one beholds the blazing nets radiating light. Ethereal clouds and mists float near their divine feet; light and airy robes catch wonderful flowers. In the morning, they pay homage to the Compassionate Countenance, receive the seal of Dharma, and return to their realm; in the evening, they roam the golden lands, listening to jade-like gāthās in carefree ease. The auspicious lotus first blooms to dispel remaining calamaties; the newly transformed practitioners accomplish practices without falling back. Not only are gross sufferings immediately forgotten, but the fruit of Buddhahood is also not far off. Playing and sporting in the jade groves, bathing in the waters of virtue, the pavilions of a hundred jewels are resplendent and magnificent, and the seven tiers of tree rows are stately and solemn. The seasons are perpetual spring; the ground is flat as the palm of a hand. Food and clothing arrive at a thought; heavenly instruments play of themselves without being struck. Enjoyments arise naturally, and happiness is truly not of the human realm—countless billions of times beyond comparison with the various heavens, and praised together by Buddhas numerous as the sands of the Ganges. Their bodies possess brilliant and wonderful marks, their steps tread the fragrant stairs of the noble path; their lifespan is difficult to measure, and their vows of compassion are unending. Shedding two layers of birth and death, theirs is no longer a body bound to the karmic destinations; attaining the constant light of the fundamental limit, they are free from the marks of coming and going. That conditions are powerful and virtues supreme is entirely born of the mind of buddhānusmṛti; that blessings are complete and lifespan long is entirely the retribution induced by pure causes. Therefore, know that the Buddha has the vow to gather sentient beings, and sentient beings have the cause to respond to the Buddha. Such superior conditions arise from faith and aspiration; with such wondrous fruits, the primary and environmental retributions are perfected. At times meditating and reciting beside the pond of seven jewels, at times walking in meditation upon the golden ground; satisfied with the precious flavors of dhyāna joy and Dharma delight, wearing the heavenly robes of kindness, compassion, sympathetic joy, and equanimity; their merit nourishes the spirit, increasing compassion and wisdom; with composed elegance they cultivate the path, nurturing the noble embryo. Entering the gate of non-arising, they straightway ascend to the rank of bodhisattva; attaining avaivartika, they do not regress from the bodhi mind. Abiding in the house of the Dharma King, they all receive the Tathāgata's prediction; hearing the Great Vehicle Dharma, they are all called honored ones of next-in-succession. Thought after thought is empty and profound, mind after mind is tranquil meditation; attaining the correct absorption of samādhi, endowed with the six kinds of supernatural powers; presenting offerings across the ten directions with unhindered coming and going, multiplying bodies in billions of lands without losing the samādhi mind; sprinkling the water of Dharma upon the three thousand worlds, drawing sentient beings forth from the burning house; benefiting both self and others, their practices and vows are complete and round. It may be called: hundreds of thousands of samādhis are all Mind-only; merit and adornments return to oneself.

9.3

Adornment of Merits

9.4

The Da Amituo jing, in the chapter 'Merits of Bodhisattvas', states: 'Those who are reborn in that land are all gentle and mild in countenance, fully endowed with the marks and signs. Their dhyāna-concentration and wisdom penetrate without hindrance, and their supernatural powers and majestic virtue are thoroughly perfected. Deeply entering the Dharma-gates, they possess the forbearance of the non-arising of dharmas, and completely and thoroughly comprehend the secret treasury of the Buddhas. Subduing their sense faculties, their bodies and minds are gentle and pliant; peaceful and tranquil, they fully reach parinirvāṇa; deeply entering correct wisdom, they have no residual habits remaining. Relying on the noble path of the seven limbs of awakening walked by the Buddha, cultivating the five eyes, they illumine the ultimate and comprehend the conventional. Their eloquence and dhāraṇī are unhindered and sovereign, and they skillfully understand the boundless expedients of the world. What they utter is truthful and sincere, deeply entering the flavor of meaning; expounding the correct Dharma, they deliver all sentient beings. Viewing the three realms equally as empty and nonexistent, they know all dharmas to be markless and unconditioned; without grasping or discarding, they are far removed from inverted views. Firm and unmoving as Mount Sumeru; their wisdom is luminous as the sun; vast as the ocean, they produce the treasures of merit; blazing as fire, they burn away the fuel of afflictions; forbearing as the earth, all is equal to them; pure as water, they wash away all dust and defilements; like empty space, they are boundless and do not obstruct anything; like a lotus flower emerging from water, they are free from all taint; like the rumble of thunder, they emit the sound of the Dharma; like dense clouds, they send down the rain of the Dharma; like the wind stirring trees, they give rise to the sprouts of bodhi; like the voice of the ox-king, they differ from the herd of cattle; like the majesty of the nāga-elephant, they are difficult to fathom; like a fine horse's stride, their vehicle never stumbles; like the lion-king, they are free of fear; like the nyagrodha tree, their protective shade is vast; like the utpala flower, they are difficult to encounter; like a vajra pestle, they shatter the mountains of heresy; like the body of Brahmā, they bring forth the Brahmā assembly; like the garuḍa, they conquer poisonous dragons; like birds in the sky, they leave no trace where they abide; like the snow-covered mountains, they illumine the purity of merit; like Maitreya's contemplation, they treat the dharmadhātu equally. Single-mindedly delighting in seeking the Dharma, their minds are never satiated; always wishing to explain it widely, their resolve knows no weariness. They strike the Dharma drum, erect the Dharma banner, make the sun of wisdom shine, and eliminate foolish darkness. Cultivating the six harmonies and reverences, they are always teachers and guides, acting as bright lamps for the world; they are the supreme fields of merit to bring peace to all beings. With extraordinary merit and wisdom, there is none who does not revere them. Respectfully making offerings to immeasurable Buddhas, they are constantly praised together by all the Buddhas. Perfectly fulfilling all the pāramitās of a bodhisattva, they are far removed from the ground of the śrāvakas and pratyekabuddhas.' The Buddha said to Ānanda: 'Because those bodhisattvas practice buddhānusmṛti, they accomplish such immeasurable merits as these. I have only summarized the essentials for you; if I were to explain them in detail, even exhausting billions of kalpas, I could not exhaust them.'

9.5

Advancing Practice and Noble Fruits in the Pure Land

9.6

The Da Amituo jing states: 'After all persons who practice buddhānusmṛti are born in the Pure Land, they immediately enter the pond of seven jewels to wash their bodies and cleanse away emotional thoughts. Each sits upon a single flower. Naturally, a gentle breeze stirs the jeweled rows of trees, producing subtle, wonderful sounds, scattering jeweled flowers, and wafting extraordinary fragrances—all performing Buddha-work. Those who hear it experience immeasurable joy; their minds naturally open, and each goes forward to cultivate and advance. There are those on the ground expounding the sūtras, chanting the sūtras, speaking the sūtras, teaching the sūtras by mouth, listening to the sūtras, reciting the sūtras, contemplating the Path, sitting single-mindedly in dhyāna, or walking in meditation; there are those in the sky expounding the sūtras, chanting the sūtras, speaking the sūtras, teaching the sūtras by mouth, listening to the sūtras, reciting the sūtras, contemplating the Path, sitting single-mindedly in dhyāna, or walking in meditation. Among them, the śrāvaka disciples all arouse the great mind: those who have not attained the noble fruit attain the noble fruit on account of this, and those who have not attained the stage of non-retrogression attain the stage of non-retrogression on account of this. The bodhisattvas each make attainments according to their capacities; there is none who is not joyful, content, and pleased, sporting in samādhi and benefiting sentient beings.' Due to the resolute mind of buddhānusmṛti and in accord with Amitābha's original vow, the reborn Buddha-children join this rank together, their wisdom, eloquence, and supernatural powers as they wish. With favorable wind filling their sails, they swiftly realize bodhi, transcending the saṃsāra of myriad kalpas and winning the reverent esteem of the devas. The superior goodness and great fruit of pure karma are clear and evident; I send word to my fellows not to forget this matter. Even wriggling worms and fluttering insects have their share; great men should exert themselves!

9.7

Thirty Benefits of the Pure Land

9.8

Great Master Tiantai Zhiyi states in the Jingtu qunyilun: 'Those born in the Western Direction have thirty kinds of benefits: first, the benefit of being reborn in a Buddha land; second, the benefit of attaining great Dharma joy; third, the benefit of being close to all Buddhas; fourth, the benefit of traveling to the ten directions to make offerings to the Buddhas; fifth, the benefit of personally hearing the Buddhas speak; sixth, the benefit of quickly fulfilling the provisions of merit and wisdom; seventh, the benefit of swiftly realizing bodhi; eighth, the benefit of gathering in one assembly together with the devas and humans; ninth, the benefit of non-retrogression; tenth, the benefit of progressing in immeasurable practices and vows; eleventh, the benefit of parrots and śāris proclaiming the sounds of Dharma; twelfth, the benefit of musical sounds from the wind in the trees; thirteenth, the benefit of swirling maṇi waters expounding suffering and emptiness; fourteenth, the benefit of all kinds of music playing wondrous sounds; fifteenth, the benefit of the forty-eight vows; sixteenth, the benefit of a body of genuine gold color; seventeenth, the benefit of a form without ugliness; eighteenth, the benefit of being fully endowed with the six supernatural powers; nineteenth, the benefit of constantly abiding in the assembly of the definitely determined; twentieth, the benefit of being free from all unwholesome things; twenty-first, the benefit of an enduring, long lifespan; twenty-second, the benefit of food and clothing appearing naturally; twenty-third, the benefit of experiencing only manifold pleasures; twenty-fourth, the benefit of the thirty-two marks; twenty-fifth, the benefit of there being truly no women; twenty-sixth, the benefit of there being no Hīnayāna; twenty-seventh, the benefit of being free from the eight difficulties; twenty-eighth, the benefit of attaining the three dharmic forbearances; twenty-ninth, the benefit of the body constantly having light; thirtieth, the benefit of attaining the bodily strength of Nārāyaṇa.' It can truly be said: everywhere is the path to bodhi, clearly a forest of merit.

9.9

Attaining Buddhahood in the Pure Land

9.10

After the vajra-like concentration, the bodhisattva's causes are perfected; on the path of liberation, the Tathāgata's fruit is complete. Endowed with the four immeasurable minds, they attain the four unhindered eloquences; with the eighteen dharmas unshared with the two vehicles, the ten powers appear before them, and their preaching of the Dharma is fearless. Delusions countless as dust and sands are exhausted, the ten thousand practices are accomplished, the ten epithets are all manifested, and the three bodies are fully displayed. Endowed with the ninety-seven marks of a great person, they emit eighty-four thousand great rays of light. Compassion and wisdom are merged, and blessings and wisdom are both sufficient. Currently dwelling in the tenfold reward land, they can project transformed bodies for myriad kinds of beings; spreading the great cloud of compassion, raining the great rain of Dharma, pouring abundantly throughout the dharmadhātu to moisten all sentient beings, so that all awaken to their original mind and together achieve correct enlightenment. ○ If one lacks such an eye to select a Buddha, how could the style of our school have reached this day?

9.11

Precious Mirror of the Lotus School of Mount Lu, Volume Nine: Primary Retribution of Buddhānusmṛti (End)

Linked texts (1)

廬山蓮宗寶鑑 — Classical Chinese