西方合論 3

English (machine translation) 3

Language: English

Now, the Tathāgata’s exposition of the teachings is vast and has many gates; those casually touched upon or raised in connection with circumstances in the sūtras cannot be fully recorded. Only the single gate of buddhānusmṛti is repeatedly praised. It is like a lofty mountain peak towering over a flat plain, leaping forth into the sky; it is like a golden star gleaming over sandy gravel, shining brightly when reflecting the sun. Therefore we know that among the extraordinary dharma-gates, none exceeds this single gate. Now, bringing together the sūtras, all those that speak of the great matter of the Western Land are collected comprehensively, divided into the two meanings of ‘warp’ (primary text) and ‘woof’ (subsidiary text). The *Shuowen* says: ‘Weaving has a warp, made by gathering threads. The warp is constant and the woof is variable.’ Therefore, in terms of the warp, none are included unless they exclusively treat of Sukhāvatī; in terms of the woof, all that generally mention buddhānusmṛti are admitted. If one climbs the Congling Mountains to gather jade, one first selects mutton-fat jade; if one sails the vast ocean to cut fragrant wood, would one bear to leave behind ox-head sandalwood? Confucius said: ‘As for what you do not know, others may perhaps set it aside.’ As for hearing what has never been heard before, we look with hope to future wise men.

3.3

1. The warp within the warp. 2. The woof within the warp.

3.4

3. The warp within the woof. 4. The woof within the woof.

3.5

1. The warp within the warp: First, the *Wuliang pingdeng qingjing jue jing*; second, the *Sukhāvatīvyūha-sūtra*; third, the *Amitābha-sūtra*; fourth, the *Wuliangshou zhuangyan jing*; fifth, the eighteenth assembly from the *Ratnakūṭa*, entitled *Wuliangshou rulai hui*. These five sūtras derive from the same Sanskrit text, and the first four translations are slightly unrefined. Sixth is the *Da Amituo jing*, which Upāsaka Longshu compiled by combining the previous four translations; the Buddha expounded it on Mount Gṛdhrakūṭa in the country of Rājagṛha for Ānanda, Maitreya, and others. The one from the *Ratnakūṭa* in between is rich in meaning and normative in diction; I do not know why Longshu did not see this text.

3.6

First, the *Sūtra on Amitābha Expounded by the Buddha*; second, the *Chengzan jingtu fosheshou jing*. These two sūtras derive from the same Sanskrit text; the earlier translation is concise and pure, surpassing the later translation. The Buddha expounded it in the Jeta Grove, Anāthapiṇḍada's park, in the country of Śrāvastī, for Śāriputra; those who read and recite mostly take this sūtra as primary.

3.7

First, the *Guan Wuliangshou jing*, which the Buddha expounded on Mount Gṛdhrakūṭa in Rājagṛha for Queen Vaidehī. The sūtra speaks of sixteen subtle contemplations, and the dharma-gates of practice are fully contained in this sūtra; therefore [Master] Gushan classified it as fixed goodness.

3.8

Yet these three kinds of sūtras all set forth teachings exclusively for the sake of the Western Land; like the heaven among heavens and the king among men, they need not reject or diminish one another. Just as with a single great empty space, where even ‘one’ cannot be grasped, how could there be ‘two’? The subtle meanings in the sūtras are fully seen in the other chapters, so they will not be redundantly treated now.

3.9

2. The woof within the warp: First, the *Guyinsheng wang jing*, which the Buddha expounded at the Gaggara sacred pool in the great city of Campā to one hundred monks. In it, it says: ‘If there are fourfold assemblies who uphold the name of Amitābha Buddha, when their lives come to an end, the Buddha and the assembly of sages will receive and guide them to rebirth.’

3.10

First, the *Houchu Amituofo ji jing*, from ‘Mindful only of the monk Dharmākara, who followed the king Lokeśvararāja’ to ‘Promulgating this measureless vow, paying homage and practicing it in life after life,’ altogether fifty-six lines, consisting exclusively of verses from beginning to end.

3.11

These two sūtras also speak exclusively of the Pure Land, but their statements and meanings are much briefer than the former, so they are classified under the category of woof. Moreover, the intent of the *Guyin* emphasizes upholding dhāraṇī, while the *Ji jing* belongs to the gāthā section and is not the primary root of the teaching.

3.12

3. The warp within the woof: First, in the *Avataṃsaka-sūtra*, Samantabhadra Bodhisattva encourages Sudhana and the great assembly of the ocean-like gathering to make the ten great vows. When life comes to an end, all sense faculties are scattered and ruined, all power and prestige are lost, and only this king of vows does not abandon them; at all times it leads before them, and in a single instant they attain rebirth in Sukhāvatī. That person sees themselves born within a lotus flower, receiving prediction from the Buddha. Having received prediction, passing through countless kalpas, they broadly benefit sentient beings in ineffable and ineffable worlds throughout the ten directions in accord with their minds by the power of wisdom, up to being able to pull sentient beings out of the great ocean of suffering of defilements, causing them to escape and all to be born in Sukhāvatī. Furthermore, the Elder Vimokṣa says: ‘If I wish to see the World of Peace and Joy and Amitāyus Tathāgata, I see them as I wish; if I wish to see all the Tathāgatas in all the worlds of the ten directions like this, I see them as I wish. I am able to completely know that the adornments, spiritual penetrations, and other matters of the Tathāgata’s land have nowhere from which they come and nowhere to which they go; they have no place of movement and no place of abiding. Just like my own body, they have neither coming nor going, and no place of moving or abiding.’

3.13

First, the Saddharmapuṇḍarīka-sūtra says: "If one hears this sūtra and practices according to what is said, at the end of this life one will go straight to the World of Peace and Joy, where Amitābha Buddha and the great assembly of bodhisattvas surround his dwelling place; one will be born upon a jeweled seat within a lotus blossom, obtain the supernatural powers of a bodhisattva, and attain the patience of the non-arising of dharmas. Having attained this patience, one's faculty of the eye will become pure, and with this pure faculty of the eye, one will see seven million two thousand billion nayutas of Ganges sands of Buddhas and Tathāgatas."

3.14

First, the Śūraṅgama-sūtra says that Mahāsthāmaprāpta addressed the Buddha: "I remember that in the past, Ganges sands of kalpas ago, a Buddha appeared in the world named Boundless Light. Twelve Tathāgatas succeeded one another in one kalpa, and the final Buddha was named Light Surpassing Sun and Moon. That Buddha taught me the buddhānusmṛti-samādhi. Suppose there are two people: one constantly remembers, while the other constantly forgets. If these two should meet, it is as if they had not met; or if they see each other, it is as if they had not seen each other. But if both remember each other and their mutual remembrance is deep, then from life to life they will be like form and shadow, never departing from one another. The Tathāgatas of the ten directions have compassionate concern for sentient beings just as a mother remembers her child. If the child runs away, what is the use of her remembering? If the child remembers his mother just as the mother remembers him, then mother and child will pass through lives without growing distant. If the minds of sentient beings remember the Buddha and practice buddhānusmṛti, then in the present or in the future they are certain to see the Buddha. They are not far from the Buddha; without relying on expedient means, their minds naturally open, just like someone perfumed with incense who naturally carries a fragrant aroma on their body. This is called the adornment of fragrant light. In my original causal ground, with the mind of buddhānusmṛti, I entered the patience of non-arising; now in this world, I gather those who practice buddhānusmṛti and bring them to return to the Pure Land."

3.15

First, the Ratnakūṭa-sūtra says the Buddha told his royal father: "All sentient beings are themselves Buddhas. You should now be mindful of Amitābha Buddha of the Western World and always be diligently energetic; then you will attain the Buddha path." The king said: "How are all sentient beings Buddhas?" The Buddha said: "All are definitively non-arising, without agitation, without grasping or discarding, without characteristic marks, and without svabhāva. You may settle your mind within this Buddhadharma and not place faith in anything else." At that time, the royal father along with seventy thousand Śākyas, having heard this teaching, faithfully understood it and rejoiced, awakening to the patience of non-arising. The Buddha smiled and spoke a gāthā, saying: / "The Śākyas have definitive wisdom; / therefore regarding the Buddhadharma, / their minds settle with definitive faith. / After life among humans ends, / they will be born in the Land of Peace and Joy, / directly serving Amitābha, / and fearlessly accomplishing bodhi." / Furthermore, the Buddha told Maitreya to generate ten kinds of minds to be reborn in Sukhāvatī. What are the ten? First, toward all sentient beings, to arouse great loving-kindness, without the thought of harming them. Second, toward all sentient beings, to arouse great compassion, without the thought of tormenting them. Third, toward the true Dharma of the Buddha, to not begrudge one's body and life, with the thought of delighting in protecting it. Fourth, toward all dharmas, to generate supreme patience, without the thought of grasping. Fifth, to not covet gains and offerings, but to revere and respect [the Dharma], with the thought of pure joy. Sixth, to seek the Buddha's omniscient knowledge, without the thought of ever forgetting it at any time. Seventh, toward all sentient beings, to show respect and reverence, without a mind of disparagement. Eighth, to not cling to worldly discourses, generating a definitive mind toward the factors of bodhi. Ninth, to plant all kuśalamūlas, with a mind that is pure and free of defilement. Tenth, toward all Tathāgatas, to abandon all marks, generating a mind of following in remembrance. These are called the ten kinds of minds generated by a bodhisattva. On account of these minds, one will attain rebirth. If a person accomplishes even a single one among these ten minds and aspires to be reborn in that Buddha's realm, if they do not attain rebirth, there is no such possibility.

3.16

First, the Pratyutpanna-samādhi-sūtra says the Buddha told the bodhisattva Bhadrapāla: "If a śramaṇa or a white-robed layperson, hearing of the western realm of Amitābha Buddha, constantly remembers the Buddha of that direction and does not break the precepts, keeping their mind focused in remembrance for one day and one night, or up to seven days and seven nights, then after seven days have passed they will see Amitābha Buddha; if they do not see him while awake, they will see him in a dream. Just as what is seen in a dream knows neither day nor night, neither inside nor outside, and is not unseen on account of darkness, nor unseen on account of obstacles; even so, Bodhisattva Bhadrapāla, when one's mind generates this thought, the realms of all Buddhas, the great mountains and Mount Sumeru, and all places of deep darkness will entirely be opened up; one's eyes will not be obstructed and one's mind will not be hindered. This bodhisattva mahāsattva does not rely on the divine eye to see through, does not rely on the divine ear to hear through, does not rely on supernatural feet to arrive at the Buddha's realm, and does not need to die here and be reborn in that Buddha's realm to see him; rather, right while sitting in this place, they see Amitābha Buddha, fully receive all the sūtras he preaches, and, emerging from samādhi, are able to fully possess them and preach them for others."

3.17

First, in the Samādhisāgara-sūtra, Mañjuśrī recounted his past causes, saying that by attaining the buddhānusmṛti-samādhi he would be born in the Pure Land; the World-Honoured One further bestowed a prophecy upon him, saying: "You will be reborn in Sukhāvatī."

3.18

First, the "Bhadrapāla Chapter" of the Mahāsaṃnipāta-sūtra says: "Those who seek unexcelled bodhi should cultivate the dhyāna-samādhi of buddhānusmṛti." A verse says: / "If someone invokes Amitābha Buddha, / it is called the unexcelled, profound, and subtle dhyāna; / when with utmost sincerity one visualizes and sees the Buddha, / that is the dharma of non-arising and non-perishing."

3.19

First, the Daśabhūmika-kleśachedikā-sūtra says: "At that time there were four hundred million people in the assembly who realized that their dying here and being born there was an unbroken chain, with desire being the source of it, and they wished to be born in a land free of desire. The Buddha said: 'To the west, across countless lands from here, there is a Buddha named Immeasurable Life. His land is pure, free of lust, anger, and delusion; birth there is by transformation in a lotus blossom, not through father and mother. You should be born there.'"

3.20

First, the Tathāgatācintyaviṣayāvatāra-nirdeśa-sūtra says: "When a bodhisattva completely understands that all Buddhas and all dharmas are nothing but mental constructs, they attain conforming patience; or, entering the first bhūmi, upon shedding the body they are swiftly reborn in the Abhirati world, or are reborn in the Sukhāvatī Pure Land."

3.21

First, the Suiyuan wangsheng jing says: "The Buddha lands are immeasurable; why seek exclusively Sukhāvatī? First, because its cause is supreme, taking ten recitations as its cause; second, because its conditions are supreme, with the forty-eight vows universally delivering sentient beings."

3.22

First, the Praśaṃsāpratisaṃvit-sūtra says: "If anyone hears the name of Amitāyus Tathāgata and with single-minded faith rejoices in it, when that person's life ends, Amitābha Buddha along with all the monks will stand before them, and Māra will not be able to ruin their mind of samyaksaṃbodhi." It also says: "If one upholds, recites, and remembers [this name], this person will attain immeasurable blessings, forever leave the three evil destinies, and after life ends be reborn in that land."

3.23

First, the Mahāmegha-sūtra says: "Good son, to the west of here there is a world named Peace and Joy. In that land there is a Buddha named Immeasurable Life, who presently always expounds the true Dharma for sentient beings. He said to a bodhisattva: 'Good son, in the Sahā world, Śākyamuni Buddha is preaching the Mahāmegha-sūtra for sentient beings of meager fortune and dull faculties. You may go there and listen to and receive it with utmost sincerity.' Because that bodhisattva wished to come here, he first manifested auspicious signs. Good son, look upon the bodies of the bodhisattvas of that land: they fully measure fifty-six thousand yojanas." [A bodhisattva asked,] "World-Honoured One, what is the name of that bodhisattva who comes? For what reason does he come to this land? Is it not for the sake of delivering sentient beings that he comes? We pray that the Tathāgata will analyze and explain this for the sake of all sentient beings." [The Buddha said,] "Good son, that bodhisattva of that land wishes to hear the matter of the prediction bestowed on Pure Light, and wishes to make offerings to this samādhi; therefore he comes. Good son, this bodhisattva is named Boundless Light; he has thoroughly mastered expedient means and is skilled in teaching."

3.24

First, the Laṅkāvatāra-sūtra says: "Mahāmati, you should know that after the Sugata passes into extinction, in the country of South India there will be a monk of great renown and virtue, named Nāgārjuna. He will be able to shatter the doctrines of existence and non-existence, illuminate my unexcelled Mahāyāna teaching in the world, attain the first bhūmi of Pramuditā, and be reborn in the Land of Peace and Joy."

3.25

First, the Mahākaruṇā-sūtra says: "After I pass into extinction, in the country of North India there will be a monk named Jīvaka who cultivates immeasurable, supreme kuśalamūlas. After that, when his life ends, he will be born in the west, in the land of Amitāyus Buddha past a hundred thousand billion worlds, and later will become a Buddha named Vimalaprabha Tathāgata."

3.26

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.'"

3.27

The Saddharmapuṇḍarīka-sūtra says: "If for some reason one enters another's house alone, single-mindedly practice buddhānusmṛti; if begging for food without a companion, single-mindedly practice buddhānusmṛti." It also says: "If a person with a distracted mind / Enters a stūpa or temple, / And utters 'Homage to the Buddha' just once, / They have already attained the Buddha Path."

3.28

The Vimalakīrtinirdeśa-sūtra says: "Ratnakūṭa! You should know that a straightforward mind is the bodhisattva's Pure Land—when the bodhisattva attains Buddhahood, sentient beings free of flattery come to be born in his land; a profound mind is the bodhisattva's Pure Land—when the bodhisattva attains Buddhahood, sentient beings complete in merit come to be born in his land; the Mahāyāna mind is the bodhisattva's Pure Land—when the bodhisattva attains Buddhahood, Mahāyāna sentient beings come to be born in his land; giving is the bodhisattva's Pure Land—when the bodhisattva attains Buddhahood, sentient beings able to renounce all come to be born in his land; keeping the precepts is the bodhisattva's Pure Land—when the bodhisattva attains Buddhahood, sentient beings who practice the path of the ten good actions and fulfill their vows come to be born in his land; patience is the bodhisattva's Pure Land—when the bodhisattva attains Buddhahood, sentient beings adorned with the thirty-two marks come to be born in his land; vigor is the bodhisattva's Pure Land—when the bodhisattva attains Buddhahood, sentient beings who diligently cultivate all merits come to be born in his land; dhyāna-meditation is the bodhisattva's Pure Land—when the bodhisattva attains Buddhahood, sentient beings who collect their minds without distraction come to be born in his land; wisdom is the bodhisattva's Pure Land—when the bodhisattva attains Buddhahood, sentient beings in right concentration come to be born in his land; the four immeasurables are the bodhisattva's Pure Land—when the bodhisattva attains Buddhahood, sentient beings who have achieved benevolence, compassion, sympathetic joy, and equanimity come to be born in his land; the four means of embracing are the bodhisattva's Pure Land—when the bodhisattva attains Buddhahood, sentient beings embraced by liberation come to be born in his land; skillful means is the bodhisattva's Pure Land—when the bodhisattva attains Buddhahood, sentient beings who have unhindered skillful means in all dharmas come to be born in his land; the thirty-seven factors are the bodhisattva's Pure Land—when the bodhisattva attains Buddhahood, sentient beings of the stations of mindfulness, right efforts, bases of psychic power, faculties, powers, limbs of awakening, and limbs of the path come to be born in his land; the mind of dedication is the bodhisattva's Pure Land—when the bodhisattva attains Buddhahood, he attains a land complete with all merits; teaching the elimination of the eight adversities is the bodhisattva's Pure Land—when the bodhisattva attains Buddhahood, his land is free from the three evil destinies and the eight adversities; guarding one's own ethical conduct and not scorning the deficiencies of others is the bodhisattva's Pure Land—when the bodhisattva attains Buddhahood, his land is without even the name of violating the prohibitions; the ten good actions are the bodhisattva's Pure Land—when the bodhisattva attains Buddhahood, sentient beings who do not die untimely, are greatly wealthy, practice pure conduct, speak truth, always speak gentle words, whose retinues do not separate, who are skilled in harmonizing disputes, whose words are always beneficial, who are free from jealousy, free from anger, and have right view come to be born in his land. Thus, Ratnakūṭa! According as a bodhisattva has a straightforward mind, he gives rise to practice; according to his practice, he attains a profound mind; according to his profound mind, his intent is subdued; according to his intent being subdued, he practices as taught; according to his practicing as taught, he is able to dedicate; according to his dedication, he has skillful means; according to his skillful means, he brings sentient beings to maturity; according to his bringing sentient beings to maturity, the Buddha-land is purified; according to the purification of the Buddha-land, the preaching of the Dharma is purified; according to the purification of the preaching of the Dharma, wisdom is purified; according to the purification of wisdom, the mind is purified; according to the purification of the mind, all merits are purified. Therefore, Ratnakūṭa, if a bodhisattva wishes to attain a Pure Land, he must purify his mind; according as his mind is purified, the Buddha-land is purified." It also says: "A bodhisattva who achieves eight dharmas can practice in this world without blemish or flaw and be born in a Pure Land. What are the eight? Benefiting sentient beings without expecting reward; taking on all suffering on behalf of all sentient beings; giving all merits one performs to them; regarding sentient beings with an equal mind, humble and unhindered; viewing bodhisattvas as Buddhas; hearing sūtras not heard before without doubting them; not going contrary to the śrāvakas; not being jealous of others' offerings and not exalting one's own gain, but within this subduing one's mind, constantly examining one's own faults, not disputing others' shortcomings, and always with a single mind seeking all merits—these are the eight."

3.29

The Mahāparinirvāṇa-sūtra says: "Among the six recollections of a bodhisattva, buddhānusmṛti is foremost." It also says: "Fixing mindfulness and contemplating—by the power of causes and conditions, one is able to cut off the afflictions."

3.30

The Mahākāruṇika-sūtra says: "Reciting the Buddha's name even once—through this kuśalamūla, one enters the realm of nirvāṇa, inexhaustible [in its fruits]."

3.31

The Mahāprajñāpāramitā-sūtra says: "The Buddha told Bodhisattva Mañjuśrī: 'One who can properly cultivate the samādhi of single-mark adornment will swiftly realize bodhi. One who cultivates this practice should leave behind clamour and confusion, not think on the characteristics of sentient beings, and single-mindedly focus their mindfulness. Carefully seizing upon the name of a single Tathāgata and properly contemplating his physical form is itself universally observing all Buddhas of the three times, and one immediately attains all wisdom of the Buddhas.'"

3.32

The Dhyānasamādhi-sūtra says: "When a bodhisattva sits in dhyāna, he is mindful of nothing else, but mindful only of one Buddha; he immediately attains samādhi."

3.33

The Ekottarika-āgama says: "If one provides the four requisites to all sentient beings in Jambudvīpa, yet someone recites the Buddha's name for as brief an instant as milking a cow, the merit [of the latter] surpasses the former, beyond contemplation."

3.34

The Mañjuśrī-prajñāpāramitā-sūtra says: "The Buddha told Mañjuśrī: 'One who wishes to enter the single-practice samādhi should abide in an empty place, abandon all distracted thoughts, not grasp at physical appearances, fix the mind on one Buddha, and recite his name exclusively. Facing upright in the direction where he dwells, if one can maintain continuous thought upon this one Buddha thought after thought, then within that mindfulness one can see the Buddhas of past, future, and present. The merit of being mindful of one Buddha is non-dual with the merit of being mindful of immeasurable Buddhas. The Buddha-dharma heard by Ānanda was still subject to measure and number; but if one attains the single-practice samādhi, one distinguishes and completely understands each and every sūtra and Dharma-gate, expounding them day and night, with wisdom and eloquence that never cease. A hundred thousand fractions of Ānanda's vast learning and eloquence would not equal a single part of it.'"

3.35

The Mahāsaṃnipāta-sūtra says: "If a person single-mindedly concentrates on the Buddha of a single direction, whether walking or sitting, for seven times seven days, they will see the Buddha in this very body and immediately attain rebirth."

3.36

1. The Fahua sanmei guan jing says: "Sentient beings of the ten directions who invoke 'Namo Buddhāya' once will all become buddhas. There is only the one Mahāyāna, without a second or a third. All phenomena are of one characteristic and one gate, which is neither arising nor ceasing, ultimately the characteristic of emptiness. Practicing such contemplation, the five desires are naturally severed, the five hindrances are naturally eliminated, the five faculties increase, and meditative concentration is immediately attained."

3.37

1. The Milindapañha-sūtra says: "The king asked Nāgasena: 'People commit evil throughout life, yet at the point of death, if they practice buddhānusmṛti, they attain rebirth in the buddha-land; I do not believe this saying.' Nāgasena replied: 'It is like placing a large stone upon a ship: thereby it does not sink. Though a person is fundamentally evil, because of buddhānusmṛti, they do not enter Niraya hell. The small stone sinking is like someone who commits evil and does not know how to practice buddhānusmṛti, whereupon they enter into Niraya hell.'"

3.38

The verse says:

3.39

The words from the Tathāgata's golden mouth
Extol the Western Land.
It is like entering the city of Chang'an:
One enters from east, west, south, or north;
Having entered, it is just one city;
There is no separate imperial capital.
Samantabhadra, the eldest son of the Buddha,
Mañjuśrī, teacher of seven buddhas:
Bestowing prophecies and dedicating merit,
This is rebirth in the fruition stage.
Sons of the Śākya clan attain dharma-forbearance;
Sudhana realizes the fruit of buddhahood;
Face-to-face they serve Amitābha:
This is rebirth for bodhisattvas.
Nāgārjuna demolished existence and non-existence;
Jīvaka had supreme faculties;
All received prophecies from the Buddha:
This is rebirth for Chan masters.
Hearing of the Buddha, their minds rejoice in faith;
Reciting, mindfully recollecting, and intoning;
A great stone placed on a ship:
This is rebirth for the lowly and inferior.
Ānanda was foremost in erudition in the world,
First among the Buddha's disciples;
Yet it does not equal mindfully recollecting one buddha
To suddenly understand all scriptural teachings.
Why should commentators on doctrinal meanings
Treat buddhānusmṛti with levity?
The various teachings of right mindfulness
Are entirely recorded in the sūtras.
There is only the one Mahāyāna teaching,
Neither a second nor a third.
I respectfully urge enlightened and discerning persons:
Take this opportunity to cease your wild interpretations!
Single-mindedly recollect Amitābha,
And lotus blossoms will bloom thought after thought.
This is the Eternally Quiescent Light,
Neither reward [land] nor expedient [land].
To form such contemplation is correct;
Do not falsely give rise to discrimination.
Chan, Doctrine, Vinaya, and the three vehicles
Together return to the ocean of the Pure Land.
All teachings enter into it;
It is the unsurpassed universal gate.
The ocean of teachings is infinite in meaning;
A scoop from the jar leaves a little behind.
A single morsel conveys the flavour of the entire cauldron;
Within this, the entire canon is present.

3.40

Comprehensive Treatise on the Western Land, Fascicle Three (End)

Linked texts (1)

西方合論 — Classical Chinese