往生禮讚偈 1.7

1.7

又如《文殊般若》云：明一行三昧，唯勸獨處空閑、捨諸亂意，係心一佛，不觀相貌，專稱名字。即於念中得見彼阿彌陀佛及一切佛等。問曰：何故不令作觀，直遣專稱名字者，有何意也？答曰：乃由眾生障重，境細心麁、識颺神飛，觀難成就也。是以大聖悲憐，直勸專稱名字。正由稱名易故，相續即生。問曰：既遣專稱一佛，何故境現即多？此豈非邪正相交一多雜現也？答曰：佛佛齊證、形無二別，縱使念一見多，乖何大道理也？

Moreover, as the Mañjuśrī-prajñāpāramitā Sūtra states: In explaining the samādhi of single practice, it only urges one to dwell alone in an open and quiet place, abandon all distracted thoughts, focus the mind on one Buddha, not contemplating appearances, and exclusively recite the name. Then within mindfulness, one will see that Amitābha Buddha and all Buddhas. Question: For what reason does it not instruct one to perform contemplation, but directly directs one exclusively to recite the name? What is the intention? Answer: It is because the obstacles of sentient beings are heavy: the object is subtle while the mind is crude, the consciousness flutters and the spirit flies, so contemplation is difficult to accomplish. Therefore, the Great Sage out of compassion directly urges the exclusive recitation of the name. Precisely because recitation of the name is easy, continuity directly brings rebirth. Question: Since one is directed exclusively to recite one Buddha, why is it that when the vision appears, there are many? Is this not the intertwining of the heterodox and the orthodox, where the one and the many appear mixed together? Answer: Buddhas have equally realized [the truth], and their forms have no difference. Even if one is mindful of one and sees many, what great principle does this violate?