西方合論 4.18

4.18

五、充遍不動義者，眾生妄計佛身即有去來，而實佛身無去無來，亦無不去不來。辟如鳥飛空中，一日千里，空非隨鳥，鳥不離空，是故經言：「阿彌陀佛，常在西方。」又言：「至一切行人之所。」如《涅槃經》佛言：「善男子！波羅奈城有優婆夷，已于過去無量光佛種諸善根。是優婆夷夏九十日，請命眾僧，奉施醫藥。是時眾中有一比丘，身嬰重病，良醫診之，當須肉藥，若不得肉，病將不全。時優婆夷，尋自取刀，割其髀肉，切以為𦞦，送病比丘。比丘服已，病即得差。是優婆夷患瘡苦惱，不能堪忍，即發聲言：『南無佛陀！南無佛陀！』我于爾時，在舍衛城，聞其音聲，於是女人起大慈心，是女尋見我持良藥塗其瘡上，還合如本。我即為其說種種法，聞法歡喜，發阿耨多羅三藐三菩提心。善男子！我于爾時，實不往至波羅柰城，持藥塗是優婆夷瘡，當知皆是慈善根力，令彼女人見如是事。復次善男子！調達惡人，貪不知足，多服酥故，頭痛腹滿，受大苦惱，發如是言：『南無佛陀！南無佛陀！』我時住在優禪尼城，聞其音聲即生慈心；爾時調達，尋便見我往至其所，手摩鹽湯，而令服之，望已平復。善男子，我實不往調達所，摩其頭腹，授湯令服，當知皆是慈善根力，令調達見如是事。復次善男子！憍薩羅國有五百賊，群黨抄掠，波斯匿王遣兵伺捕，得已挑目，逐著黑闇叢林之下，受大苦惱，各作是言：『南無佛陀！南無佛陀！』啼哭號喚。我時住在祇桓精舍，聞其音聲即生慈心；時有涼風，吹香山中種種香藥，滿其眼眶，尋還得眼，如本不異。諸賊開眼，即見如來住立其前而為說法，賊聞法已，發阿耨多羅三藐三菩提心。善男子！我于爾時，實不作風吹香山中種種香藥，住其人前而為說法，當知皆是慈善根力，令彼群賊見如是事。」如上之法，豈容思議？總之皆是一真法界，不得言是自心感見，亦不得言心佛和合，以佛地中離自、離他、離和合故，是故入此門者，莫同凡夫情見分別計度。如清涼云：「阿彌陀佛，即本師盧舍那，猶屬情量。何以故？十方世界，惟一智境無別佛故。」

Fifth, the principle of all-pervading immobility: Sentient beings falsely imagine that the Buddha's body has coming and going, yet in truth the Buddha's body has no coming and no going, nor is it without coming and going. For example, when a bird flies in the air, traversing a thousand leagues in a day, the sky does not follow the bird, nor is the bird separate from the sky. Therefore the sūtra says: 'Amitābha Buddha is constantly in the Western Land.' It also says: '[He] arrives at the dwelling of all practitioners.' As the Buddha says in the Mahāparinirvāṇa-sūtra: 'Good sons, in the city of Vārāṇasī there was an upāsikā who had already planted roots of good under the past Buddha Amitābha (Immeasurable Light). This upāsikā invited the saṅgha for the ninety days of the summer retreat, offering medicines. At that time, a monk in the assembly contracted a grave illness. A skilled physician examined him and said that meat medicine was required; if he did not obtain meat, his life could not be preserved. The upāsikā immediately took a knife herself, cut meat from her thigh, sliced it into a stew, and sent it to the sick monk. After taking it, the monk's illness was cured. Suffering intense anguish from the wound, which was unbearable, the upāsikā cried out: "Namo buddhāya! Namo buddhāya!" At that time, I was in Śrāvastī and heard her voice. I gave rise to great compassion toward this woman, and the woman immediately saw me holding fine medicine, applying it to her wound, which then closed and healed as before. I then preached various teachings to her. Hearing the Dharma, she rejoiced and generated the mind of anuttarasamyaksaṃbodhi. Good sons, at that time I did not actually go to the city of Vārāṇasī to apply medicine to that upāsikā's wound. You should know that this was entirely the power of the roots of good of loving-kindness that caused that woman to see such an event. Furthermore, good sons! Devadatta, an evil man, greedy and insatiable, drank too much ghee, which caused a headache and abdominal distension, bringing great suffering. He cried out: "Namo buddhāya! Namo buddhāya!" I was dwelling in the city of Ujjayinī at that time, and upon hearing his voice I gave rise to compassion. At that moment Devadatta immediately saw me go to his place, stroke his head and abdomen with my hand, give him salt soup to drink, and upon drinking it he recovered. Good sons, I did not actually go to Devadatta's place, stroke his head and abdomen, and hand him soup to drink. You should know that this was entirely the power of the roots of good of loving-kindness that caused Devadatta to see such an event. Furthermore, good sons! In the country of Kosala there were five hundred bandits who banded together to plunder. King Prasenajit sent troops to capture them. Having caught them, they gouged out their eyes and cast them into a pitch-black forest, where they suffered great anguish. Each cried out: "Namo buddhāya! Namo buddhāya!" weeping and wailing. I was dwelling in the Jeta Grove at that time, and upon hearing their voices I gave rise to compassion. Then a cool breeze blew various fragrant medicines from the Gandhamādana Mountain, filling their eye sockets, and immediately their eyes were restored, no different from before. The bandits opened their eyes and saw the Tathāgata standing before them preaching the Dharma. Having heard the Dharma, the bandits generated the mind of anuttarasamyaksaṃbodhi. Good sons, at that time I did not actually make a wind blow various fragrant medicines from the Gandhamādana Mountain, nor did I stand before those people to preach the Dharma. You should know that this was entirely the power of the roots of good of loving-kindness that caused those bandits to see such an event.' How could phenomena such as these be subject to conceptual thought? In sum, they are all the one true dharmadhātu. One cannot say that one's own mind evoked the vision, nor can one say that mind and Buddha combined, because the Buddha stage is free from self, free from other, and free from combination. Therefore, those who enter this gate must not reckon and calculate with the conceptual views of ordinary people. As Qingliang stated: 'Amitābha Buddha is our fundamental teacher Rocana'—this still belongs to the realm of conceptual measurement. Why? Because in the worlds of the ten directions, there is only the single realm of wisdom and no separate Buddha.