淨土五會念佛略法事儀讚 1.20

1.20

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.