寶王三昧念佛直指 2.13

2.13

道場既備、供事已陳，一一無不如儀，豈可隨時空過？則當依教，運之以觀慧、解之以妙境，承此勝心立無作行，則生死海必枯，淨土必生矣。時有客在坐，雍容自如端莊雅重，內蘊不怯之貌，忽作禮而問曰：今觀師誨，則知運心廣大深淺咸該。然皆建立道場，使供事畢備，乃安心處靜，方可起修之說也。若余生於晚輩，機鈍寡聞。自昔至今，竛竮湖海，周旋境邑或去或來，雖欲處靜進功，量力未得。若能即於旅次，不假道場，亦可六時行道、三業無虧，誦呪持經、稱名禮懺，一一如儀期生安養，一同道場功行。庶我輩可以奉行。伏願弘慈啟迪未聞之旨，曲垂始終方便。答：大哉問也。世人欲修三昧，謂必所需百事具足然後發行。今子之志可謂拔乎其類矣。非此問，不發吾之所蘊，使悉被餘機也。蓋聖人垂教如一味雨，三草二木各得敷榮，況念佛三昧普攝群機。子若求決生淨土，當知四威儀中皆為道用，豈特妨於客途哉？子若欲就斯立行者，最初當先立不欺心，藏德露𭎔、慎毋矜耀，始從脚根下便要內外穩當，次則必放下諸緣、休息萬事，預宜熟讀淨土經呪、五悔懺法極令通利，又應修習所行威儀，必使端莊雅重。乃如前說起真正信心，運大悲智、普為眾生，如理觀察二土淨穢，苦樂兩報實可厭忻。於此發行，既在客途，居處不一如雲如水，故不必莊嚴道場。但一清淨身心，服隨分淨勝之服，於六齋日，或客何處，即具蕞爾香華之供供養三寶，表有所施。正當於三寶前，拜跪稽顙，立廣大願，誓不退轉。在處生世以此為歸，更不生中悔心。雖無道場莊嚴，即於是日為始，至形壽盡，每日六時修行此法，香燈有無毋固必矣。問：三昧既須一心，人事則有萬緒。且如何修行，佛事世事不相妨礙？答：譬如捕鳥入籠，身雖在籠，心憶園林，兩不妨礙。籠但繫身，不能繫彼求出之心；事但拘身，有能拘我願往之志。所謂三界如籠、此身如鳥，求出即願往，園林乃淨土也。故知妄緣萬緒不礙真心，何況客中他事少惱，自不涉他、身心坦如，正好進修。問：法門次第願更委曲，使進修之人臨事不惑。答：日三夜三時分不差，是其次第。今在客中，或日初時至，若有像處或自有像隨身，則當口誦身禮，或默誦身禮對像而修。如無佛像，或對經卷，或但面西遙禮，或但除東向隨方修禮，當具如道場儀式。若有時在道登舟，及不得已一切治身動用之事不可撥置，則佛事世事同運也。又當念此世務本為養身，我身行道功亦不棄，即與三昧同體也。問：我聞心無二用，得一失一。如何二事同運？答：子豈不聞籠鳥之喻，已自委明。又如一心，不妨眼見耳聞身作心憶，應用無盡，何止二事？用既無盡，則當就彼一切動用之中，一心持誦《小阿彌陀經》一卷、或上品、或《楞嚴．勢至章》，及誦淨土呪或三或七至百多遍。又稱佛號，或三百五百至千及不計數。為入懺佛事，回向已方入懺，其禮懺儀式具出慈雲懺儀。從一切恭敬，次禮三寶，運香歎佛，禮拜懺悔，至於旋繞歸依，皆當隨其文義節段，一一想我此身恭對淨土佛前，或以道場形像佛前跪拜瞻繞，一一明了不使昏亂。禮畢，觀佛及白毫相等，量時而止。於是如前念誦經呪佛號回向畢，方為初日分佛事。以此想禮與道場行法一同，但加身禮為異耳。又其所誦之音雖隨人境好惡而輕重之，當令聲默相半、沈大雅重，俾兩肩之人隱聞，切不可與人多語。又當於未作務前，或先於佛前燒香一炷。或更不能，但隨手拈物為香，就先散之，至時但運想耳。於餘時，惟宜獨坐獨行，遠離喧雜及聚眾間談、戲謔侮弄、哂笑歌歎、吟詠筆硯，使人忘失正念等事。是為日初分佛事。其日中分、後分，與夜三分亦然，是為六時行法。念彼夜中人定境寂，用功正宜與日不同。行者既為生死事大，豈可隨於懈怠而恣睡眠？縱歷寒暑之極，慎勿脫衣，法服數珠宜置近處，手巾淨水不離坐隅，或有所需皆應預備。又應觀彼信根厚薄，不惱他人不使人厭，於此無礙，則當微出其聲如琴如瑟，細而沈重、大而不雌，使天神歡喜降護、鬼畜聞聲解脫，則其功彌深。或在船中及在他家卑隈之處，皆當察境察人一心精進，方便宛轉以竭其行。切不可於中起人之過、彰人之惡，又不可盡人之歡、傾人之美。縱遇時間處便，或有他事異人為礙者，亦當擇於僻處端坐面西，合掌至膺聲默隨宜，如前想禮與作務不異。又若於作務之時，事訖身間，不拘其懺多少，乃至一句一拜未圓，即當連音隨誦，至彼佛前身禮圓滿。若於佛前端禮之時，忽有他事急為，亦不拘懺多少，乃至一句一拜未圓，即當隨所作處想禮圓滿，切不可入懺未多而重起懺。又此客中想禮，蓋出乎不得已者，不可暇時亦以想禮而怠其身。又不可以此想禮加於作務之時，而於間時反虛擲也。於淺信人不可遽然勸修，於深信人又不可不密啟之使其自肯。又不可使化功歸己，如春育物不見其功。彼依道場所修者，名順中易行。從客中而修者，名逆中易行。若以逆中易行比之於順中易行，不啻若天地之懸遠矣，逆中易行其功蓋著。問：此想禮與身禮同否？答：同。子豈不聞三業者意為身口之主。主既注想，焉得不及乎身口也。又如懺中運念香華及此身心遍至之旨，豈不亦但念想也，例此可知。問：若爾，但心想禮可不運身口耶？答：意業雖勝，若全身口，名三業圓修也。其默誦之義，例此可知。又能以此想禮之數，於空時填禮，其行尤壯。問：六時行法之外，如何用心？答：或觀佛相好、持呪誦經、稱名頂禮等行，念念不捨克期往生。如行路人，步緊到速、步緩到遲。當如是用心也。若人身心力弱，不能具修六時行法，但克定經懺之目，每日或三五時，雖不厭乎加多，亦不可一時增減而改其所立之行也。問：客中三昧之說，圓融次第於世罕聞。若爾，則依道場所修者為不必耶？答：如人墮海，求船未得，忽遇橫木，且執之得達岸也。豈可無船又棄其木而自喪哉？況又客中去住隨主厭忻，得無罣礙，可不進功？如上是為客途所修三昧，此三昧者境界甚深、功能廣大，合佛妙心稱揚莫盡，四三昧中名非行非坐三昧，亦名隨順四威儀三昧。正被大機，小智小根隨分受益。以此三昧比於道場，或缺身禮，餘儀亦同。子當以此三昧精進受持一志西馳，切不可因循而更滯於生死也。如上自為正行。余又觀今世之人，或有志於斯道者，纔聞其易，即作易想，便妄謂得證；纔聞其難，即生退屈，便盡失其志。縱有信心頗切者，又流入邪見叢裏，密相傳授以誤多人。其傳授之法千形萬狀，至有不可聞者，皆能羅罩人心使其自肯，非行漸張，師徒俱陷。豈能若爾正心下問之切也。客作禮曰：某崎嶇於客中久矣。每想生死無常，欲修未得。但慮口體之養，於法行道場不得起修為恨。今宿生緣幸得聞此說，可謂如甘露灌頂徹骨清涼。敢謂決志受持。如從今日如冤為親更無餘恨，從是身心放下，如息重擔自在坦然。願世世生生頂戴受持，寧斷命根誓不退失，普使一切法門皆悉了知。在處在客，於逆順中不礙道用，同成三昧。可謂群生之大幸，可謂學佛者之大幸也。此既可修，則知一切奔馳世務、流蕩四方勞生販賣、邸店市𮠔商賈負道、百工伎藝、男女老幼奴婢黃門受人驅役不自在者，於彼一切行住坐臥、著衣喫飯、語默動靜及被牢獄者，於喜怒哀樂之間未有不可修時。況出家四眾、在家四民，有居可處、有暇可修，所欲皆具得自在者，寧不進其行也。客又曰：今有聞極樂過十萬億佛土之遙，而望途怯遠。聞生者多是一生補處，而恥躬弗逮者云何？答曰：彼等豈知如上所說十方空界悉是我心，心淨則十萬非遙、心垢則目睫猶遠。但期心淨，何算程途？如少頃睡眠夢行千里，豈以常時為比較哉？理既有土可生，切不可謂但能心淨即是、更不須生於彼土也。乃復禮曰：唯！敬受來教。又曰：某初聞是說，先所未聞，謂師但隨自意以垂其言。今聞三昧之名，乃知來自聖典、實應機宜，如青天白日，可謂後學之誡訓也。豈是為我曲說哉？願筆記之，永為將來之訓。更求垂示道場所修始終微細正行法門，普利斯世。則其幸尤大。余曰：善哉！當盡子意而與彼說之。客乃謙恭而退。其客名行一，字志西，自言曾讀智覺禪師《萬善同歸集》甚熟，後遊廬山，見始祖遠公遺跡，因發願念佛云。

"The place of practice having been prepared, the offerings arranged, and everything done according to the ritual without exception, how could one idly waste time? One ought, then, relying on the teachings, to operate with contemplative wisdom, interpret by means of the wondrous realm, and, based on this supreme mind, establish unconditioned practice; then the ocean of birth and death will surely dry up, and the Pure Land will certainly be attained." At that time, a guest was seated there, easy and poised, solemn and elegant, with an innate countenance devoid of fear. He suddenly made prostrations and asked: "Observing the Master's instructions now, I know that the operation of the mind is vast and encompasses both the profound and the shallow. Yet, these are all statements that one must establish a place of practice, fully prepare the offerings, and only then abide peacefully in quietude so as to begin the cultivation. As for someone like me, born among the junior generation, my faculties are dull and my hearing is limited. From the past to the present, I have drifted over lakes and seas, wandering through regions and towns, coming and going. Although I wish to abide in quietude and advance in practice, estimating my strength, I have been unable to do so. If it were possible, right while traveling, without relying on a place of practice, to practice the Path during the six periods of the day, to keep the three karmas free of fault, to chant dhāraṇīs and uphold sūtras, to recite the Name and prostrate in repentance, fully adhering to ritual in hopes of being reborn in Sukhāvatī, with the same merit and practice as in a place of practice—then people like us might indeed be able to practice it. I humbly pray that your vast compassion will illuminate teachings not yet heard and deign to confer expedient means from beginning to end." [The Master] replied: "Great indeed is your question! Worldly people, when wishing to cultivate samādhi, say that all the hundreds of necessary matters must be fully provided for before they can set out upon the practice. Now, your resolve may truly be called outstanding among your peers. Were it not for this question, my store of understanding would not have been brought forth so that other capacities might be universally reached. For when the sages bestow their teachings, it is like rain of a single flavor: the three herbs and two trees each attain luxuriant growth. How much more so with the buddha-mindfulness samādhi, which universally gathers in all capacities! If you seek with certainty to be reborn in the Pure Land, you should know that within the four postures, all can serve as the functioning of the Path; how could it be obstructed merely by being on a journey? If you wish to establish practice based on this, initially you must first establish a mind free of deceit: conceal your virtues and reveal your shortcomings, be careful not to boast, and from beneath your very heels make sure that both inner and outer are steady. Next, you must cast aside all conditions, rest from the myriad affairs, and beforehand become thoroughly versed in the Pure Land sūtras, dhāraṇīs, and the repentance ritual of the five repentances so as to make them utterly fluent. Furthermore, you should train in the deportment of your practice, ensuring that it is dignified and solemn. Then, as stated before, give rise to genuine faith, exercise great compassion and wisdom universally on behalf of sentient beings, and contemplating in accord with principle the pure and defiled of the two lands, truly feel revulsion and joy toward the two retributions of suffering and bliss. Embarking upon practice from this basis, since you are on a journey and your dwelling is not fixed, like clouds and water, you need not adorn a place of practice. Simply purify your body and mind, wear garments that are clean and fitting according to your means, and on the six days of fasting—or wherever you happen to be staying—prepare modest offerings of incense and flowers to make offerings to the Three Jewels, expressing your giving. Right before the Three Jewels, bow, kneel, and touch your forehead to the ground, establish vast vows, and swear never to retrogress. Wherever you abide or take birth, take this as your refuge, and never harbor regret in your mind. Though there are no adornments of a place of practice, starting from that very day until the end of your bodily life, cultivate this practice daily during the six periods of the day, without being dogmatic about the presence or absence of incense and lamps." [The guest] asked: "Since samādhi requires a single mind, yet human affairs have ten thousand strands, how should one cultivate so that the Buddha's work and worldly affairs do not obstruct each other?" [The Master] replied: "For example, it is like catching a bird and putting it into a cage; though its body is in the cage, its mind longs for the garden and forest, and the two do not obstruct each other. The cage binds only the body, but cannot bind its mind that seeks to get out; affairs constrain only the body, but can they constrain my resolve to vow to go? The so-called three realms are like the cage, this body is like the bird, seeking to get out is vowing to go, and the garden and forest are the Pure Land. Therefore, know that the myriad strands of deluded conditions do not obstruct the true mind. How much more so when, amidst traveling, other affairs bring few vexations; not interfering with others, body and mind are at ease, which is the very best time to advance in practice." [The guest] asked: "I pray that you will explain the sequence of the Dharma gate in further detail, so that those who advance in practice will not be confused when facing circumstances." [The Master] replied: "The three periods of the day and three periods of the night, without discrepancy in their division of time, are its sequence. Now, when on a journey, when the first period of the day arrives, if there is a place with an image, or if you carry an image with you, you should either recite orally and bow with the body, or recite silently and bow with the body, cultivating facing the image. If there is no buddha image, you may face a sūtra scroll, or simply face west and bow from afar, or, except toward the east, cultivate bowing facing any direction, fully observing the rites as in a place of practice. If at times you are on the road, boarding a boat, or have unavoidable activities of bodily maintenance and motion that cannot be cast aside, then the Buddha's work and worldly affairs are operated together. Moreover, you should consider that these worldly affairs are originally meant to nourish the body; if my body practices the Path, the effort is likewise not wasted, and thus it is of one substance with samādhi." [The guest] asked: "I have heard that the mind cannot be used for two purposes; gaining one, it loses the other. How can two matters be operated together?" [The Master] replied: "Have you not heard the analogy of the caged bird? It has already made this clear. Furthermore, as with the single mind, there is no impediment to the eyes seeing, ears hearing, body acting, and mind recollecting; its responsive functions are inexhaustible, so how could they be limited to two matters? Since its functioning is inexhaustible, amidst all those activities and motions, you should with a single mind uphold and recite one fascicle of the Small Amitābha Sūtra, or the Highest Grade, or the Chapter on Mahāsthāmaprāpta from the Śūraṅgama Sūtra, and recite the Pure Land dhāraṇī three, seven, or up to more than a hundred times. Also recite the Buddha's name three hundred, five hundred, up to a thousand times, or countlessly. This serves as the preliminary Buddha-work for entering repentance; having dedicated the merit, you then enter the repentance. Its ritual of bowing and repentance is fully set forth in the Repentance Ritual of Ciyun. From universal reverence, next bowing to the Three Jewels, offering incense and praising the Buddha, prostrating in repentance, up to circumambulating and taking refuge—in all of these, following the text, meaning, and sections, vividly visualize this body of mine respectfully facing before the Buddha of the Pure Land, or kneeling, bowing, gazing upon, and circumambulating before the bodily image of the Buddha in a place of practice, making everything clear and distinct without allowing confusion. When the bowing is finished, contemplate the Buddha and the white curl of hair and so forth, stopping according to the measure of time. Thereupon, reciting the sūtras, dhāraṇīs, and the Buddha's name as before and completing the dedication of merit, this constitutes the Buddha-work of the first period of the day. Because this visualized bowing is identical to the practice in a place of practice, it differs only in the addition of bodily bowing. Moreover, although the sound of one's chanting may be raised or lowered according to the pleasantness or unpleasantness of the people and environment, the voice and silence should be half and half, deep, vast, and dignified, so that people at one's shoulders can faintly hear it; strictly avoid speaking much with people. Also, before engaging in tasks, you may first burn a stick of incense before the Buddha. If that is still not possible, simply pick up any object with your hand to serve as incense, scatter it beforehand, and when the time comes, merely operate the visualization. During the remaining time, it is only proper to sit alone and walk alone, staying far away from noisy confusion, gathering with groups for idle chatter, joking and bantering, mocking, laughing, singing, sighing, composing poetry, and playing with brush and inkstone, which cause people to forget and lose right mindfulness. This is the Buddha-work of the first period of the day. The middle and final periods of the day, as well as the three periods of the night, are also like this; this is the practice of the six periods. Consider that in the night, when people are settled and the environment is quiet, the application of effort should properly differ from the day. Since the practitioner regards the matter of birth and death as great, how could one follow laxity and sleep at will? Even when passing through extremes of cold and heat, take care not to remove your clothing; keep your Dharma robes and recitation beads close by, and do not let hand towels and clean water leave the corner of your seat; whatever may be needed should all be prepared in advance. Moreover, you should observe whether the roots of faith of others are deep or shallow, neither vexing others nor causing them disgust; where there is no impediment, you should let out your voice slightly, like a qin or se zither, delicate yet deep and heavy, loud without being shrill, causing heavenly spirits to rejoice and descend to protect, and ghosts and animals to hear the sound and attain liberation; then its merit will be all the deeper. Whether in a boat or in the low, cramped quarters of another's house, in all cases observe the environment and the people, advance with a single mind, and employ expedient adaptations to fulfill your practice. Under no circumstances should you point out people's faults or expose people's evils within these situations, nor should you exhaust yourself to please people or flatter people's virtues. Even if you encounter favorable times and places, or if there are other affairs and strange people posing obstructions, you should also choose a secluded spot, sit upright facing west, join your palms to your chest, adjusting your voice or silence as appropriate, and perform the visualized bowing as before, which is no different from during activity. Furthermore, if during activity the matter is finished and the body becomes free, regardless of whether the repentance is much or little, even if a single phrase and a single prostration have not been completed, you should immediately continue the chanting with unbroken sound, and complete the bodily bowing before that Buddha. If, while prostrating upright before the Buddha, there are suddenly urgent matters to attend to, likewise regardless of whether the repentance is much or little, even if a single phrase and a single prostration have not been completed, you should immediately complete the visualized bowing wherever you are acting; strictly avoid restarting the repentance when not much of it has been entered. Moreover, this visualized bowing on a journey arises out of unavoidable circumstances; when one has leisure, one must not also use visualized bowing and thereby slacken one's body. Nor should one add this visualized bowing to times of activity while inversely throwing away free time. Toward those of shallow faith, one must not rashly urge cultivation; toward those of deep faith, one cannot fail to secretly enlighten them so that they personally assent to it. Nor should one cause the merit of transformation to be attributed to oneself, just as spring nurtures things without its merit being seen. That which is cultivated relying on a place of practice is called easy practice amidst favorable conditions. That which is cultivated while on a journey is called easy practice amidst adverse conditions. If one compares easy practice amidst adverse conditions to easy practice amidst favorable conditions, they are far apart like heaven and earth; the merit of easy practice amidst adverse conditions is far more prominent." [The guest] asked: "Is this visualized bowing the same as bodily bowing?" [The Master] replied: "It is the same. Have you not heard that among the three karmas, the mind is the master of body and speech? When the master focuses its thought, how could it fail to reach body and speech? Furthermore, as with the principle in the repentance of directing the mind to incense, flowers, and the universal reach of this body and mind, is it not also merely a matter of mindfulness and visualization? You may understand this by analogy." [The guest] asked: "If so, by merely visualizing the bowing with the mind, may one not operate body and speech?" [The Master] replied: "Although the mental karma is supreme, if body and speech are fully present, it is called the complete cultivation of the three karmas. The meaning of silent recitation can be understood by this analogy. Moreover, if one can make up the bowing during free time according to the count of this visualized bowing, one's practice will be especially vigorous." [The guest] asked: "Outside of the practice of the six periods, how should one use the mind?" [The Master] replied: "Either by contemplating the Buddha's marks and characteristics, upholding dhāraṇīs and reciting sūtras, reciting the Name and bowing the head, and so forth, never abandoning them thought after thought, striving for rebirth within a set time. Like a traveler on the road, walking briskly brings quick arrival, while walking slowly brings late arrival. One should use the mind in this way. If a person's physical and mental strength is weak and cannot fully cultivate the practice of the six periods, merely set a fixed schedule of sūtras and repentances, three or five periods daily; although there is no harm in increasing them, one must not randomly increase or decrease them at will and alter the practice one has established." [The guest] asked: "The teaching of samādhi while on a journey is harmonious and sequential, rarely heard in the world. If so, is cultivating relying on a place of practice unnecessary?" [The Master] replied: "It is like a person who falls into the sea and, seeking a boat without finding one, suddenly encounters a floating log; seizing it for the time being, he can reach the shore. In the absence of a boat, how could he abandon the log and bring about his own death? How much more so when on a journey, going or staying according to the host's dislike or delight, one attains freedom from hang-ups; how could one not advance one's efforts? The above is the samādhi cultivated while on a journey. The realm of this samādhi is exceedingly profound, its functions and efficacy are vast, tallying with the Buddha's wondrous mind, and cannot be fully praised; among the four samādhis, it is called the neither-walking-nor-sitting samādhi, and is also called the samādhi that accords with the four postures. It specifically caters to great capacities, while those of small wisdom and small roots benefit according to their share. Comparing this samādhi to that in a place of practice, bodily bowing may be lacking, but the remaining deportment is the same. You should diligently accept and uphold this samādhi, turning your resolve westward with single-mindedness; strictly avoid procrastination and falling into lingering in birth and death." What has been set forth above constitutes the proper practice. I also observe that among the people of today, there are some who aspire to this Path, but as soon as they hear that it is easy, they immediately think of it as easy and falsely claim to have attained realization; as soon as they hear that it is difficult, they immediately give rise to retrogression and despair, entirely losing their resolve. Even if there are those whose faith is rather earnest, they drift into the thickets of heterodox views, transmitting them in secret to mislead many people. Their transmitted methods take thousands of forms and shapes, even to the point of being unmentionable; they are all able to ensnare people's minds and make them personally assent to them, so that improper practices gradually expand and both teacher and disciple fall together. How could they match the earnestness of your right mind in asking this question? The guest bowed and said: "I have traveled hardship-filled roads on journeys for a long time. Whenever I thought of the impermanence of birth and death, I wished to cultivate but was unable to. Merely worrying over the sustenance of mouth and body, I regretted that I could not begin practice in a Dharma-practice place. Now, by fortunate karmic affinity from past lives, I have been able to hear this teaching; it may truly be called like sweet dew pouring onto the crown of the head, cooling to the very bone. I dare say I am resolved to accept and uphold it. As of today, turning grievances into friendship, I harbor no remaining regrets; from now on, I lay down body and mind, like setting down a heavy burden, comfortable and at ease. I vow from life to life and birth to birth to revere, accept, and uphold it, swearing not to retrogress even if my life-faculty is cut off, and to make all Dharma gates universally understood. Wherever I am, whether at home or traveling, amidst adverse or favorable conditions, it will not obstruct the functioning of the Path, and together we will accomplish the samādhi. This may truly be called a great blessing for all sentient beings, a great blessing for those who study Buddhism! Since this can be cultivated, we know that for all those who rush about in worldly affairs, wander in the four quarters, laboring at trade and peddling, innkeepers and market stallholders, merchants carrying burdens along roads, the hundred artisans and craftsmen, men and women, old and young, slaves, maidservants, and eunuchs who are driven by others and lack autonomy—amidst all their walking, standing, sitting, lying down, putting on clothes, eating, speaking, remaining silent, moving, being still, and even being imprisoned, amidst joy, anger, sorrow, and delight, there is no time when it cannot be cultivated. How much more so for the fourfold assembly of renunciants and the four classes of laypeople, who have homes to dwell in, leisure to cultivate, and possess all they desire with autonomy—how could they not advance their practice?" The guest also said: "Now there are those who hear that Sukhāvatī is as distant as more than a hundred billion buddha-lands, and gaze at the road with fear of its distance. Hearing that those reborn there are mostly in the position of one more birth to buddhahood, they feel ashamed that their own persons cannot reach it. What of them?" [The Master] replied: "How could they know that, as stated above, the empty realms of the ten directions are entirely our own mind? When the mind is pure, a hundred billion is not far; when the mind is defiled, one's own eyelashes are still distant. Just aim for purity of mind; why calculate the journey? Just as during a brief sleep one dreams of traveling a thousand li, how could ordinary time be used for comparison? Since in principle there is a land in which to be born, you must never say that merely being able to purify the mind is sufficient, without needing to be reborn in that land." [The guest] then bowed again and said: "Yes! I respectfully accept your instruction." He also said: "When I first heard this discourse, having never heard it before, I thought that the Master was merely following his own mind in conferring these words. Now hearing the name of the samādhi, I realize that it comes from the sacred scriptures and truly accords with the capacities of beings, like the blue sky and the bright sun; it may truly be called an admonition and instruction for later learners. How could it be an accommodation spoken just for me? I wish to record it with a brush, so that it may forever serve as instruction for the future. I further pray that you will deign to demonstrate the fine and subtle proper practice gates from beginning to end as cultivated in a place of practice, universally benefiting this age. Then the blessing would be all the greater." I said: "Excellent! I shall fulfill your wish and speak of it to them." The guest then bowed modestly and withdrew. The guest's name was Xingyi, styled Zhixi. He himself said that he had once read Chan Master Zhijue's Collection of the Common End of Ten Thousand Good Deeds very thoroughly, and later traveled to Mount Lu, where he saw the vestige sites of Founding Ancestor Master Yuan, whereupon he gave rise to the vow of buddha-mindfulness.