西方合論 5.13

5.13

《佛藏經》曰：「見諸法實相，名為見佛。何等名為諸法實相？所謂諸法畢竟空無所有，以是畢竟空、無所有法念佛。」乃至「又念佛者離諸想，諸想不生，心無分別，無名字、無障礙、無欲無得，不起覺觀。何以故？舍利弗！隨所念起一切諸想，皆是邪見。舍利弗！隨無所有，無覺無觀，無生無滅，通達是者，名為念佛。如是念中，無貪無著，無逆無順，無名無想。舍利弗！無想無語，乃名念佛，是中乃至無微細小念，何況麁身口意業，無身口意業處，無取無攝，無諍無訟，無念無分別，空寂無性，滅諸覺觀，是名念佛。舍利弗！若人成就如是念者，欲轉四天下地，隨意能轉，亦能降伏百千億魔，況弊無明，從虛誑緣起，無決定相。是法如是無想無戲論，無生無滅，不可說不可分別，無暗無明，魔若魔民，所不能測。但以世俗言說，有所教化，而作是言：『汝念佛時，莫取小想，莫生戲論，莫有分別。何以故？是法皆空，無有體性，不可念，一相，所謂無相，是名真實念佛。』」

The Buddhapiṭaka-sūtra says: “Seeing the true mark of all phenomena is called seeing the Buddha. What is called the true mark of all phenomena? It is that all phenomena are ultimately empty and non-existent; through these ultimately empty and non-existent phenomena, one practices buddhānusmṛti.” And further: “Moreover, one who practices buddhānusmṛti is free from all conceptions: conceptions do not arise, the mind is without distinction, without names, without hindrances, without desire and without attainment, not giving rise to initial or sustained thought. Why is this? Śāriputra! All conceptions that arise according to what is thought of are all wrong views. Śāriputra! Accordance with non-existence, without initial or sustained thought, without arising and without ceasing—one who thoroughly penetrates this is called one who practices buddhānusmṛti. In such mindfulness, there is no greed and no attachment, no adversity and no accord, no name and no conception. Śāriputra! Absence of conception and absence of words is truly called buddhānusmṛti; herein there is not even the subtlest thought, how much less the coarse karma of body, speech, and mind! There is no locus for karma of body, speech, and mind, no grasping and no gathering, no dispute and no litigation, no mindfulness and no distinction; empty, quiescent, and without nature, extinguishing all initial and sustained thought—this is called buddhānusmṛti. Śāriputra! If a person accomplishes such mindfulness, if he wishes to overturn the earth of the four continents, he can overturn it at will, and can also subdue hundreds of thousands of koṭis of Māras, how much more so base ignorance, which arises from empty and deceptive conditions and has no determinate mark! This Dharma is thus without conception and without conceptual proliferation, without arising and without ceasing, ineffable and beyond distinction, without darkness and without light, beyond the measure of Māra and his subjects. It is only by means of conventional discourse that there is any instruction, saying: ‘When you practice buddhānusmṛti, do not grasp at small conceptions, do not generate conceptual proliferation, and do not make distinctions. Why is this? All these phenomena are empty, devoid of essence, cannot be made an object of thought, and have one mark, namely the markless—this is called true buddhānusmṛti.’”