西方合論 4.10

4.10

四、無餘教者，一切眾生平等一性，悉當成佛，是為大乘極則之教；唯一自心為教體，故云無餘。今此淨土法門，依正信願等法，究極皆歸一心。故經中言：「一心不亂，即得往生。」又《大本》三輩生彼者，皆云發無上菩提之心。菩提心者，即佛性是。《華嚴經》曰：「菩提心者，猶如種子，能生一切諸佛法故；猶如良田，能長眾生白淨法故；猶如大地，能持一切世間故；猶如淨水，能洗一切煩惱垢故；猶如大風，普于世間無所礙故；猶如盛火，能燒一切諸見薪故。」廣在彼經。當知菩提心是鐵砲中利藥，念佛是藥線，《華嚴》初發心時，便成正覺，即是此義。菩薩五位加行，亦只是藥中引線耳。無量妙行，詎有加一行三昧之外者哉？

Fourth, as for the teaching without remainder: all sentient beings are of one equal nature and shall all attain buddhahood; this is the ultimate teaching of the Mahāyāna. Having exclusively one's own mind as the substance of the teaching, it is called 'without remainder'. Now this Pure Land dharma gate, along with its phenomena of relying and true recompense, faith, aspiration, and so forth, ultimately all returns to the one mind. Therefore the sūtra states: 'With a single, undistracted mind, one immediately attains rebirth.' Furthermore, regarding the three grades of beings reborn there in the Larger Sūtra, it is said in all cases that they generate the supreme mind of bodhi. The bodhi-mind is none other than the buddhadhātu. The Avataṃsaka-sūtra says: 'The bodhi-mind is like a seed, because it can produce all buddha-dharmas; it is like a fertile field, because it can grow the pure, white dharmas of sentient beings; it is like the great earth, because it can support all worlds; it is like pure water, because it can wash away all defilements of affliction; it is like a great wind, because it is unobstructed throughout the world; it is like a blazing fire, because it can burn away all fuel of false views.' It is set forth at length in that sūtra. One should know that the bodhi-mind is the potent gunpowder in an iron cannon, and buddhānusmṛti is the fuse; the statement in the Avataṃsaka that 'at the time of initial aspiration, one immediately achieves right awakening' means precisely this. The bodhisattva's five stages of preparatory application are merely the fuse in the gunpowder. Among immeasurable wondrous practices, how could there be any that surpass the single practice samādhi?