淨土五會念佛略法事儀讚 1.20

1.20

又釋五會念佛。五者會是數，會者集會。彼五種音聲，從緩至急唯念佛法僧，更無雜念。念則無念，佛不二門也；聲則無常，第一義也。故終日念佛，恒順於真性；終日願生，常使於妙理。發心有如此者，必降天魔、擊法鼓，六種震動、四花繁雨，金剛寶座正覺可期也。故《觀經》曰：若念佛者，當知此人中分陀利花，名為希有；觀世音、大勢至為其勝友，當坐道場生諸佛家。是以如來常於三昧海中，舉網綿乎謂父王曰：「王今坐禪，但當念佛。」豈同離念求乎無念、離生求於無生、離相好求乎法身、離文字求乎解脫？夫如是者，則住於斷滅見，謗佛毀經，成櫃法業，墜無間矣。

Furthermore, explaining the five-tone buddha-mindfulness: 'five' is a number; 'tone' (assembly) means gathering together. Those five kinds of sounds, going from slow to fast, mind solely the Buddha, Dharma, and Saṅgha, entirely free of distracting thoughts. In mindfulness there is no-mindfulness—this is the non-dual gate of the Buddha. In sound there is impermanence—this is the primary truth. Therefore, minding the Buddha all day long, one is ever in accord with the true nature; aspiring for rebirth all day long, one constantly employs the wondrous principle. For one who generates such an aspiration, the heavenly Māras must surrender, the Dharma drum is struck, the sixfold earthquake occurs, the four flowers rain down profusely, and the adamantine jeweled seat of right enlightenment can be expected. Thus the Guan jing says: 'If there are those who are mindful of the Buddha, know that such people are the puṇḍarīka flowers among men, called rare; Avalokiteśvara and Mahāsthāmaprāpta become their excellent friends, and they shall sit in the bodhimaṇḍa and be born in the household of the Buddhas.' For this reason, the Tathāgata, constantly in the ocean of samādhi, cast a vast net and said to his royal father: 'O King, in sitting in meditation now, you should simply be mindful of the Buddha.' How could this be the same as abandoning thought to seek thoughtlessness, abandoning birth to seek the unarisen, abandoning marks and signs to seek the Dharma body, or abandoning words to seek liberation? If one were like that, one would abide in the view of annihilationism, slandering the Buddha and defaming the scriptures, generating the karma of rejecting the Dharma, and falling into the Avīci hell.