西方合論 3.26

3.26

四、緯中之緯者：一如《華嚴．毘盧遮那品》云：「爾時大威光童子，見波羅蜜善根莊嚴王如來成等正覺現神通力，即得念佛三昧，名無邊海藏門。」又〈光明覺品〉云：「爾時光明過千世界，乃至一切處，文殊菩薩各於佛所，同時發聲說此頌言：『一切威儀中，常念佛功德；晝夜無暫斷，如是業應作。』」又〈賢首品〉云：「見有臨終勸念佛，又示尊像令瞻敬，俾於佛所深歸仰，是故得成此光明。」又〈十無盡藏品〉第八，念藏云：「此念有十種：所謂寂靜念、清淨念、不濁念、明徹念、離塵念、離種種念、離垢念、光耀念、可愛樂念、無能障礙念。」又〈兜率偈讚品〉離垢幢菩薩云：「以佛為境界，專念而不捨；此人得見佛，其數與心等。」又〈十回向品〉第十回向云：「以法施回向，願得憶念與法界等，無量無邊世界，未來現在，一切諸佛。」又〈十地品〉中，從初至末，地地皆云：「一切所作，不離念佛。」又〈佛不思議法品〉云：「如來有十種佛事：一者，若有眾生，專心憶念，則得現前。二者，若有眾生，心不調順，則為說法」等。又〈入法界品〉云：「德雲比丘告善財言：『善男子，我得自在決定解力，信根清淨，智光照耀；普觀境界，離一切障，具清淨行，往詣十方，供養諸佛；常念一切諸佛如來，總持一切諸佛正法，常見一切諸佛，隨諸眾生種種心樂，示現種種成正覺門，於大眾中，而師子吼。善男子，我唯得此憶念一切諸佛境界，智慧光明，普見法門，所謂智光普照念佛門，常見一切諸佛國土，種種宮殿悉嚴淨故。令一切眾生念佛門，隨諸眾生心之所樂，皆令見佛，得清淨故。令安住力念佛門，令入如來十方中故。令安住法念佛門，見無量佛，聽聞法故。照耀諸方念佛門，悉見一切諸世界中，等無差別諸佛海故。入不可見處念佛門，悉見一切微細境中，諸佛自在神通事故。住於諸劫念佛門，一切劫中，常見如來諸所施為，無暫捨故。住一切時念佛門，於一切時，常見如來，親近同住，不捨離故。住一切剎念佛門，一切國土咸見佛身，超過一切，無與等故。住一切世念佛門，隨於自心之所欲樂，普見三世諸如來故。住一切境念佛門，普於一切諸境界中，見諸如來次第現故。住寂滅念佛門，於一念中，見一切剎一切諸佛，示涅槃故。住遠離念佛門，於一念中見一切佛，從其所住，而出去故。住廣太念佛門，心常觀察，一一佛身，充遍一切諸法界故。住微細念佛門，於一毛端，有不可說如來出現，悉至其所而承事故。住莊嚴念佛門，於一念中，見一切剎皆有諸佛成等正覺，現神變故。住能事念佛門，見一切佛出現世間，放智慧光轉法輪故。住自在心念佛門，知隨自心所有欲樂，一切諸佛現其像故。住自業念佛門，知隨眾生所積集業，現其影像令覺悟故。住神變念佛門，見佛所坐廣大蓮華，周遍法界而開敷故。住虛空念佛門，觀察如來所有身雲，莊嚴法界虛空界故。』」

Fourth, the woof within the woof:
For example, the "Vairocana Chapter" of the Avataṃsaka-sūtra says: "At that time the youth Mahāprabhā, seeing the Tathāgata Pāramitā-kuśalamūla-vyūharāja attain samyaksaṃbodhi and manifest supernormal powers, immediately attained the buddhānusmṛti-samādhi called the Gate of the Boundless Ocean-Treasury." Further, the "Chapter on Awakening through Radiance" says: "At that time the radiance passed beyond a thousand worlds, and even to all places; the Mañjuśrī Bodhisattvas in the presence of each Buddha simultaneously uttered this verse:
'In all deportments,
Constantly mindfulness of the Buddha's merit;
Day and night without a moment's interruption—
Such is the action that ought to be done.'"
Further, the "Bhadraśrī Chapter" says: "Seeing someone on the verge of death, one encourages them to buddhānusmṛti, and shows the venerable image so they may gaze in reverence, causing them to take deep refuge in the Buddha; therefore one is able to achieve this radiance." Further, the eighth storehouse, the Mindfulness Storehouse, in the "Chapter on the Ten Inexhaustible Storehouses" says: "This mindfulness is of ten kinds: namely, tranquil mindfulness, pure mindfulness, unturbid mindfulness, luminous mindfulness, dust-free mindfulness, mindfulness free from manifold thoughts, stain-free mindfulness, shining mindfulness, delightful mindfulness, and unhindered mindfulness." Further, in the "Chapter on the Tuṣita Verses of Praise", Bodhisattva Vimaladhvaja says:
"Taking the Buddha as one's object,
Single-mindedly mindful without letting go,
This person will be able to see the Buddhas,
Their number equal to [the thoughts of] the mind."
Further, the tenth dedication of the "Chapter on the Ten Dedications" says: "By dedicating through the gift of Dharma, one aspires to be mindful of all Buddhas of the future and present across immeasurable and boundless worlds, equal to the dharmadhātu." Further, throughout the "Ten Grounds Chapter", from beginning to end, each and every ground says: "All actions done are never apart from buddhānusmṛti." Further, the "Chapter on the Inconceivable Dharmas of the Buddha" says: "The Tathāgata has ten kinds of Buddha-work: first, if there are sentient beings who single-mindedly recollect him, he immediately appears before them; second, if there are sentient beings whose minds are not tame and compliant, he preaches the Dharma for them," and so forth. Further, the "Chapter on Entering the Dharmadhātu" says: "The monk Meghashrī told Sudhana: 'Good son, I have attained the power of sovereign, definitive understanding, pure faculties of faith, and the illumination of wisdom; I broadly observe all realms, am free from all hindrances, possess pure practice, travel to the ten directions to make offerings to the Buddhas; I am constantly mindful of all Buddhas and Tathāgatas, hold fast to the true Dharma of all Buddhas, constantly see all Buddhas, and according to the manifold inclinations of sentient beings' minds, manifest various gates to attaining samyaksaṃbodhi, roaring the lion's roar amid the great assemblies. Good son, I have attained only this wisdom-radiance of the realm of recollecting all Buddhas, the Dharma-gate of universal vision—namely, the buddhānusmṛti gate of wisdom-light universally illuminating, because I constantly see all Buddha-lands, and their various palaces are all adorned and purified; the buddhānusmṛti gate that causes all sentient beings to be mindful of the Buddha, because according to whatever the minds of sentient beings delight in, it causes them all to see the Buddha and attain purity; the buddhānusmṛti gate that causes one to abide in power, because it causes one to enter into the Tathāgata's ten directions; the buddhānusmṛti gate that causes one to abide in the Dharma, because one sees immeasurable Buddhas and hears the Dharma; the buddhānusmṛti gate illuminating all directions, because one sees all the undifferentiated oceans of Buddhas in all worlds; the buddhānusmṛti gate of entering the invisible, because one sees the sovereign supernormal deeds of the Buddhas in all subtle realms; the buddhānusmṛti gate of abiding in all kalpas, because throughout all kalpas one constantly sees the Tathāgata's deeds without abandoning them for a moment; the buddhānusmṛti gate of abiding in all times, because at all times one constantly sees the Tathāgata, draws near, and dwells together without parting; the buddhānusmṛti gate of abiding in all lands, because in all lands one sees the Buddha's body surpassing everything, with none equal; the buddhānusmṛti gate of abiding in all generations, because according to the desires of one's own mind one universally sees all Tathāgatas of the three times; the buddhānusmṛti gate of abiding in all realms, because universally in all realms one sees the Tathāgatas appearing in succession; the buddhānusmṛti gate of abiding in quiescence, because in a single thought-moment one sees all Buddhas in all lands displaying nirvāṇa; the buddhānusmṛti gate of abiding in detachment, because in a single thought-moment one sees all Buddhas departing from where they abide; the buddhānusmṛti gate of abiding in vastness, because the mind constantly contemplates each Buddha-body pervading all dharmadhātus; the buddhānusmṛti gate of abiding in subtlety, because on the tip of a single hair there appear unspeakable numbers of Tathāgatas, and one goes to them all to serve them; the buddhānusmṛti gate of abiding in adornment, because in a single thought-moment one sees that in all lands there are Buddhas attaining samyaksaṃbodhi and displaying supernormal transformations; the buddhānusmṛti gate of abiding in efficacy, because one sees all Buddhas appearing in the world, emitting the light of wisdom, and turning the wheel of the Dharma; the buddhānusmṛti gate of abiding in the sovereign mind, because one knows that according to all the desires of one's own mind, all Buddhas manifest their forms; the buddhānusmṛti gate of abiding in one's own karma, because one knows that according to the karma accumulated by sentient beings, they manifest their reflections to awaken them; the buddhānusmṛti gate of abiding in supernormal transformations, because one sees the vast lotus on which the Buddha sits blooming to pervade the dharmadhātu; and the buddhānusmṛti gate of abiding in empty space, because one observes all the body-clouds of the Tathāgata adorning the dharmadhātu and the realm of empty space.'"