西方合論 2.19

2.19

He replied: “Do you suppose that after a single enlightenment, habitual outflows are forever eliminated and one immediately attains non-retrogression? Do you suppose that after a single enlightenment, there is no longer any such thing as comprehensively studying the Buddhadharma, cultivating practice, and realizing the fruits? Do you suppose that after a single enlightenment, one can immediately equal all Buddhas above, enter saṃsāra, and not be disturbed by obstructive conditions? If it were truly thus, then the great bodhisattvas who cultivate the six perfections and myriad practices, constantly passing through kalpas as numerous as the sands of the Ganges, should all feel ashamed before you! An ancient teaching says: ‘Even śrāvakas are bewildered upon leaving the womb, and bodhisattvas suffer confusion between incarnations.’ How much more so those in recent times with shallow understanding and slight enlightenment, who cannot even save themselves! Even if there are those whose realization is profound and far-reaching, whose insight is lofty and bright, whose practice and understanding correspond, and whose resolve is set on saving others, yet because they have not mounted to non-retrogression and their power and function are not yet full, to dwell in this defiled evil [world] and transform these obstinate beings is likewise something not permitted by the ancient sages. It is like using an incomplete and unsolid boat to ferry many people across a perilous sea: that both oneself and others will drown is an inevitable principle. Therefore the *Rebirth Treatise* (*Wang sheng lun*) says: ‘Those who wish to sport freely in the gates of hell must be born in that land, attain the patience of non-arising (anutpattikadharmakṣānti), and having done so, return to saṃsāra to rescue suffering sentient beings; on account of this condition, one seeks rebirth in the Pure Land.’ Furthermore, an ancient sage said: ‘Before one has attained the station of non-retrogression, one must not mix with the worldly to save sentient beings; before one has attained the patience of the non-arising of dharmas, one must constantly remain not separated from the Buddha. Just like an infant who constantly does not leave its mother, or like a fledgling bird that can only cling to branches.’ Now in this country, Śākyamuni has already passed into extinction and Maitreya is not yet born; the suffering of the four evil destinies entangles [beings] through causes and effects; non-Buddhists and evil māras fan chaos with right and wrong; seductive forms and licentious sounds delude one another; and evil conditions and foul touches assault in turn. With no living Buddha to rely upon, and being disturbed by worldly objects and conditions, few among beginners who have attained enlightenment fail to meet with setback and defeat. That the World-Honoured One earnestly pointed the way back to Sukhāvatī was truly with good reason. For Amitābha is presently expounding the Dharma there, and the objects and conditions of that joyful land are manifold and pure. If one relies upon that Buddha, the power of patience is easily accomplished, one highly realizes the Buddha stage, and personally receives prediction (vyākaraṇa); thereafter, one goes forth to transform sentient beings, coming and going without hindrance. One often sees present-day Chan practitioners who do not investigate the definitive meaning of the Tathāgata and do not know Bodhidharma’s profound mechanism; with empty bellies and lofty minds, they grow accustomed to wild arrogance. Seeing someone cultivating the Pure Land, they laugh at them, saying: ‘That study is the practice of foolish men and foolish women.’ I have often argued that they are not despising foolish men and foolish women, but are despising Mañjuśrī, Samantabhadra, Nāgārjuna, Aśvaghoṣa, and the like. Not only do they themselves stray from the right path, lose their own kuśalamūla, destroy their own wisdom-body, and extinguish their own Buddha-seed, but they also commit the karma of saddharmapratikṣepa and incur the calamity of despising the sages; Buddhas and patriarchs regard them as pitiable. Thereupon the Venerable Yongming deeply pitied and lamented them, laid bare his heart and liver, and championed the Pure Land, both to cultivate it himself and to transform the world. Therefore at his death various extraordinary signs appeared: relics piled up like fish scales, and he went directly to rebirth in the highest grade of Sukhāvatī; even King Yama regarded him as rare and paid homage before his portrait. Now, since Yongming had both awakened to Bodhidharma’s Chan of direct pointing and could also attain the highest grade of Sukhāvatī, using this to untie the clinging attachments of Chan practitioners and to encourage faith in the Dharma-Ending Age, he truly rendered great service to both the teachings and the school. How could it be that Yongming alone was like this? Chan Master Sixin Xin wrote a text encouraging cultivation of the Pure Land; again, Chan Master Zhenxie Liao wrote a *Pure Land Discourse* (*Jingtu shuo*) that says: ‘The entire Caodong lineage engages in hidden cultivation; what is the reason for this? It is truly because the buddhānusmṛti dharma-gate is a shortcut in cultivation that directly accords with the Great Canon, receiving those of the highest faculties and drawing in those of intermediate and lower capacity.’ It also says: ‘The great masters of the Chan school, having already awakened to the dharma that is neither empty nor existent, hold fast to the aspiration and diligently apply themselves to pure karma, because seeing the Buddha through pure karma is simpler and easier than in the Chan school.’ It also says: ‘Whether Buddhas or patriarchs, whether in the doctrinal teachings or in Chan, all cultivate pure karma and return together to the one source. If one can enter this gate, one can enter all measureless dharma-gates.’ As for such senior masters as Chan Master Tianyi Huai, Chan Master Yuanzhao Ben, Chan Master Cishou Shen, Chan Master Nanyue Si, Chan Master Fazhao, Chan Master Jing’ai, Chan Master Jingci Datong, Chan Master Tiantai Huaiyu, Chan Master Daozhen of Liang, Chan Master Daochuo of Tang, Chan Master Fazhen of Piling, Chan Master Shouna of Gusu, Chan Master Beijian Jian, and Chan Master Tianmu Li, all were masters of the Chan school; when one investigates their hidden cultivation and manifest teaching, and their elucidation of the tenets of the Pure Land, they agree without prior consultation. Being extensive as in those texts, they cannot be recorded in full. Therefore one should know: the hidden cultivation of the Chan school does not depart from the Pure Land; for those who suddenly awaken as beginners and have not yet left the stage of youth, entering this gate is precisely the gate of firmness and non-retrogression.”