西方合論 3.26

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.'"