萬善同歸集 1.78

1.78

答：「唯心念佛，以唯心觀，遍該萬法；既了境唯心，了心即佛，故隨所念，無非佛矣。《般舟三昧經》云：『如人夢見七寶，親屬歡喜；覺已追念，不知在何處。』如是念佛，此喻唯心所作。即有而空，故無來去；又如幻非實，則心佛兩亡；而不無幻相，則不壞心佛。空有無閡，即無去來，不妨普見；見即無見，常契中道。是以佛實不來，心亦不去，感應道交，唯心自見。如造罪眾生，感地獄相。《唯識論》云：『一切如地獄，同見獄卒等，能為逼害事，故四義皆成。』四義者，如地獄中亦有時定、處定、身不定、作用不定，皆是唯識。罪人惡業心現，並無心外實銅狗、鐵蛇等事；世間一切事法，亦復如是。然遮那佛土，匪局東西，若正解了然，習累俱殄，理量雙備，親證無生；既歷聖階，位居不退，即不厭生死苦，六道化群生。如信心初具，忍力未圓，欲拯沈淪，實難俱濟。無船救溺，翅弱高飛；臥沈痾而欲離良醫，處襁褓而擬拋慈母；久遭沈墜，必死無疑。但得陷己之虞，未有利他之分。故《智論》云：『譬如嬰兒，若不近父母，或墮坑落井，水火等難，乏乳而死。須常近父母，養育長大，方能紹繼家業。』初心菩薩，多願生淨土，親近諸佛，增長法身，方能繼佛家業，十方濟運，有斯益故，多願往生。又按諸經云：『生安養者，緣強地勝，福備壽長，蓮華化生，佛親迎接，便登菩薩之位，頓生如來之家，永處跋致之門，盡受菩提之記。身具光明妙相，跡踐寶樹香臺；獻供十方，寧神三昧；觸耳常聞大乘之法，差肩皆隣補處之人；念念虛玄，心心靜慮；煩惱焰滅，愛欲泉枯。尚無惡趣之名，豈有輪迴之事。』《安國鈔》云：『所言極樂者，有二十四種樂：一、欄楯遮防樂。二、寶網羅空樂。三、樹陰通衢樂。四、七寶浴池樂。五、八水澄漪樂。六、下見金沙樂。七、階際光明樂。八、樓臺陵空樂。九、四蓮華香樂。十、黃金為地樂。十一、八音常奏樂。十二、晝夜雨華樂。十三、清晨策勵樂。十四、嚴持妙華樂。十五、供養他方樂。十六、經行本國樂。十七、眾鳥和鳴樂。十八、六時聞法樂。十九、存念三寶樂。二十、無三惡道樂。二十一、有佛變化樂。二十二、樹搖羅網樂。二十三、千國同聲樂。二十四、聲聞發心樂。』《群疑論》云：『西方淨土，有三十種益：一、受用清淨佛土益。二、得大法樂益。三、親近佛壽益。四、遊歷十方供佛益。五、於諸佛所聞授記益。六、福慧資糧疾得圓滿益。七、速證無上正等菩提益。八、諸大人等同集一會益。九、常無退轉益。十、無量行願念念增進益。十一、鸚鵡舍利宣揚法音益。十二、清風動樹如眾樂益。十三、摩尼水漩宣說苦空益。十四、諸樂音聲奏眾妙音益。十五、四十八願永絕三塗益。十六、真金身色益。十七、形無醜陋益。十八、具足五通益。十九、常住定聚益。二十、無諸不善益。二十一、壽命長遠益。二十二、衣食自然益。二十三、唯受眾樂益。二十四、三十二相益。二十五、無實女人益。二十六、無有小乘益。二十七、離於八難益。二十八、得三法忍益。二十九、身有常光益。三十、得那羅延身益。』如上略述法利無邊，聖境非虛，真談匪謬。何乃愛河浪底，沈溺無憂；火宅焰中，焚燒不懼？密織癡網，淺智之刃莫能揮；深種疑根，汎信之力焉能拔？遂即甘心伏意，幸禍樂災。却非清淨之邦；顧戀恐畏之世。燋蛾爛繭，自處餘殃；籠鳥鼎魚，翻稱快樂。故知：佛力不如業力；邪因難趣正因。且未脫業身，終縈三障；既不愛蓮臺化質，應須胎藏稟形。若受肉身，全身是苦；既沈三界，寧免輪迴？今於八苦之中，略標生死二苦：一、生苦者：攬精血為體，處生熟藏中，四十二變而成幻質；上壓穢食，下薰臭坑；飲冷若氷河，吞熱如爐炭；宛轉迷悶，不可具言。及至生時，眾苦無量。觸手墮地，如活剝牛皮；逼窄艱難，似生脫龜殼；銜冤抱恨，擬害母身；纔觸熱風，苦緣頓忘。嬰孩癡駭，水火橫亡；脫得成人，有營身種。業田既熟，愛水頻滋；無明發生，苦芽增長。膠粘七識，籠罩九居；如旋火輪，循環莫已。二、死苦者：風刀解身，火大燒體；聲虛內顫，魄悸魂驚。極苦併生，惡業頓現；千愁欝悒，萬怖慞惶。乃至命謝氣終，寂然孤逝；幽途黯黯，冥路茫茫。與昔冤酬，皎然相對；號天扣地，求脫無門。隨業淺深，而歷諸趣：或倒生地獄，或陰受鬼形。忍飢渴而長劫號咷，受罪苦而遍身燋爛。未脫二十五有，善惡之業靡亡；追身受報，未曾遺失。生死海闊，業道難窮。聲聞尚昧出胎；菩薩猶昏隔陰。況具縛生死底下凡夫，寧不被生苦所羈、死魔所繫？故《目連所問經》云：『佛告目連：「譬如萬川長注，有浮草木，前不顧後，後不顧前，都會大海。世間亦爾，雖有豪貴富樂自在，悉不得免生老病死。秖由不信佛經，後世為人，更深困劇，不能得生千佛國土。是故我說，無量壽佛國土，易往易取，而人不能修行往生，反事九十六種邪道。我說是人，名無眼人、名無耳人。」』《大集月藏經》云：『我末法時中，億億眾生，起行修道，未有一得者。』當今末法，現是五濁惡世，唯有淨土一門，可通入路。當知自行難圓，他力易就。如劣士附輪王之勢，飛遊四天；凡質假仙藥之功，昇騰三島。實為易行之道，疾得相應。慈旨叮嚀，須銘肌骨。」

Answer: "Contemplating the Buddha through mind-only, using the contemplation of mind-only, comprehensively encompasses all dharmas. Once one understands that objects are mind-only and understands that mind itself is the Buddha, then whatever is contemplated is nothing other than the Buddha. The *Pratyutpanna Samādhi Sūtra* states: 'Just as a person in a dream sees the seven treasures and his relatives rejoice, but upon waking recalls it and knows not where it is—such is contemplating the Buddha; this is an analogy for being produced by mind alone.' Being existent yet empty, there is no coming or going. Furthermore, being like an illusion and not real, both mind and Buddha are annihilated; yet not lacking illusory characteristics, mind and Buddha are not destroyed. Emptiness and existence are unimpeded; hence there is no coming or going, yet nothing obstructs universal seeing. Seeing is non-seeing, constantly tallying with the Middle Way. Therefore, the Buddha does not truly come, nor does the mind go; response and stimulus spiritually交 [commune], and it is seen entirely within one's own mind. Just as beings who have committed sins bring about the appearances of hell—as the *Vijñaptimātratāsiddhi Śāstra* states: 'All is like hell: they collectively see hell-wardens and the like, who are able to inflict harm; thus the four meanings are all established.' The four meanings are that even in hell, there is fixed time, fixed place, non-fixed body, and non-fixed function—all are mind-only. Sinners' evil-karmic minds manifest them, and there are fundamentally no real copper dogs, iron snakes, or the like outside the mind; all phenomena and dharmas in the world are likewise so. Yet the land of Vairocana Buddha is not restricted to east or west. If one's correct understanding is clear and bright, habituated burdens are completely extinguished, principle and measure are both fully present, and one personally realizes the unarisen; once one has passed through the noble stages and dwells in the rank of non-retrogression, one does not detest the suffering of birth and death, but transforms all beings across the six destinies. However, if one's faithful mind has only just been equipped, one's power of forbearance is not yet complete, and one wishes to save those who are drowning, it is truly difficult to rescue them together. To rescue the drowning without a boat, to fly high with weak wings; to wish to leave an excellent physician while bedridden with chronic illness, or to intend to cast aside an affectionate mother while in swaddling clothes—having long suffered sinking and falling, one will undoubtedly die. One will only run the risk of ruining oneself, with no share in benefiting others. Therefore, the *Mahāprajñāpāramitopadeśa* states: 'For example, if an infant does not stay close to its parents, it may fall into a pit or a well, suffer calamities of water or fire, and die for lack of milk. It must always stay close to its parents and be nurtured to maturity before it can inherit the family estate.' Bodhisattvas of initial intention mostly vow to be born in the Pure Land, to draw near to the Buddhas, and to augment the dharmakāya; only then can they inherit the Buddha's family estate and deliver beings across the ten directions. Because of such benefits, they mostly vow for rebirth. Furthermore, according to various sūtras: 'Those born in Sukhāvatī have powerful conditions and a superior land, with complete merit and long lifespans. Born through transformation from lotuses, the Buddha personally welcomes them; they immediately ascend to the rank of bodhisattva, suddenly take birth in the family of the Tathāgata, eternally dwell in the gate of avinivartanīya, and fully receive the prediction of bodhi. Their bodies possess radiance and wondrous marks, their feet tread on jeweled trees and fragrant terraces; they present offerings in the ten directions and settle their spirits in samādhi. Their ears constantly hear the Mahāyāna Dharma, and they rub shoulders with those who are in the position of succession [to buddhahood]. Thought after thought is vacuous and profound; mind after mind is tranquil reflection. The flames of afflictions are extinguished, and the spring of craving runs dry. Even the name of the evil destinies does not exist—how could there be the matter of saṃsāra?' The *Anguo chao* states: 'What is called "Ultimate Bliss" possesses twenty-four kinds of bliss: 1. the bliss of railings providing protection; 2. the bliss of jeweled nets covering the sky; 3. the bliss of tree shade covering thoroughfares; 4. the bliss of seven-treasure bathing ponds; 5. the bliss of the eight waters with clear ripples; 6. the bliss of seeing golden sand beneath; 7. the bliss of radiance at the edges of the steps; 8. the bliss of towers rising into the sky; 9. the bliss of the fragrance of the four lotuses; 10. the bliss of yellow gold as the ground; 11. the bliss of the eight sounds constantly playing; 12. the bliss of rain of flowers day and night; 13. the bliss of morning exhortation; 14. the bliss of solemnly holding wondrous flowers; 15. the bliss of making offerings in other directions; 16. the bliss of walking in one's own land; 17. the bliss of various birds singing in harmony; 18. the bliss of hearing the Dharma during the six periods; 19. the bliss of mindfulness of the Three Jewels; 20. the bliss of having no three evil destinies; 21. the bliss of having the Buddha's transformations; 22. the bliss of trees shaking the nets; 23. the bliss of a thousand lands in one voice; 24. the bliss of śrāvakas bringing forth the intention [for bodhi].' The *Qunyi lun* states: 'The Western Pure Land has thirty kinds of benefits: 1. the benefit of enjoying a pure Buddha-land; 2. the benefit of attaining great Dharma-bliss; 3. the benefit of drawing near to the Buddha's lifespan; 4. the benefit of travelling through the ten directions to make offerings to Buddhas; 5. the benefit of hearing predictions in the presence of Buddhas; 6. the benefit of swiftly perfecting the provisions of merit and wisdom; 7. the benefit of swiftly realizing unsurpassed, complete enlightenment; 8. the benefit of assembling in one gathering with all great persons; 9. the benefit of being constantly non-retrogressing; 10. the benefit of immeasurable practices and vows increasing from thought to thought; 11. the benefit of parrots and śārikas proclaiming the sounds of the Dharma; 12. the benefit of pure breezes swaying the trees like various kinds of music; 13. the benefit of maṇi-water whirlpools expounding suffering and emptiness; 14. the benefit of musical sounds playing various wondrous tones; 15. the benefit of the forty-eight vows forever ending the three wretched destinies; 16. the benefit of a physical complexion like pure gold; 17. the benefit of a form free from ugliness; 18. the benefit of possessing the five supernormal knowledges; 19. the benefit of constantly abiding in the group of the determined; 20. the benefit of being free from all unwholesome things; 21. the benefit of an enduringly long lifespan; 22. the benefit of food and clothing being natural; 23. the benefit of experiencing only various kinds of bliss; 24. the benefit of the thirty-two marks; 25. the benefit of having no actual women; 26. the benefit of having no Hīnayāna; 27. the benefit of being free from the eight difficulties; 28. the benefit of attaining the three dharmic forbearances; 29. the benefit of the body having constant light; 30. the benefit of attaining a Nārāyaṇa body.' As briefly stated above, the Dharma's benefits are boundless; the noble realm is not false, and the true discourse is not in error. Why, then, drown without worry at the bottom of the waves of the river of love, and be burned without fear amidst the flames of the burning house? The net of ignorance is woven densely—the blade of shallow wisdom cannot cut it; the root of doubt is planted deeply—how can the power of superficial faith uproot it? Thereupon people readily yield and submit, rejoicing in calamity and delighting in disaster. They reject the pure realm and cherish the fearful world. Like scorched moths and rotten cocoons, they dwell in their own remaining calamity; like caged birds and fish in a cauldron, they perversely call it bliss. Thus we know: the Buddha's power is not equal to karmic power; perverse causes can hardly lead to correct causes. Furthermore, as long as one has not escaped the karmic body, one is ultimately entangled by the three obstacles; since one does not love the transformed substance of the lotus pedestal, one must receive a physical form in a womb. If one receives a fleshly body, the entire body is suffering; since one has sunk into the three realms, how can one escape saṃsāra? Now, among the eight sufferings, I briefly set forth the two sufferings of birth and death: First, the suffering of birth: grasping semen and blood as its substance, dwelling between the unripe and ripe repositories, transforming forty-two times into an illusory body; pressed from above by foul food, reeking from below from the stinking pit; drinking cold liquid as if an icy river, swallowing hot matter like furnace coals; writhing in stupor and confusion, impossible to describe fully. When it comes to the time of birth, the myriad sufferings are immeasurable. Touching hands as it falls to the ground is like flaying the skin off a living ox; the narrow, difficult passage is like pulling a turtle alive from its shell. Harboring grievances and bearing resentment, it seems to harm its mother's body; no sooner does it touch the warm breeze than the causes of suffering are suddenly forgotten. In infancy, foolish and frightened, it may die prematurely by water or fire; escaping this into adulthood, it undertakes activities for bodily sustenance. When the karmic field ripens, repeatedly nourished by the water of craving, ignorance arises, and the sprouts of suffering grow. Glued to the seven consciousnesses and enshrouding the nine abodes, like a revolving firebrand, its cycles never cease. Second, the suffering of death: the wind-knives dismember the body, the fire element scorches the form; the voice is feeble and the insides tremble, the corporeal and spiritual souls are stricken with panic. Utmost sufferings arise together, evil karma suddenly appears; a thousand sorrows and gloom, myriad terrors and dismay. Until the end of life when the breath ceases, silently one departs alone; the gloomy path is dark, the shadowy road vast and obscure. One faces former adversaries with glaring clarity; crying to heaven and beating the ground, there is no way to escape. Following the shallowness or depth of one's karma, one passes through the various destinies: either born upside down in hell, or taking a ghostly form in the shadows. Enduring hunger and thirst, howling through long eons, suffering the torment of punishment, one's whole body charred and rotten. Not yet freed from the twenty-five states of existence, one's wholesome and unwholesome karma does not perish; pursuing the body to receive retribution, it is never lost. The ocean of birth and death is vast, and the path of karma is difficult to fathom. Śrāvakas are still bewildered upon emerging from the womb; bodhisattvas are still confounded by the interval between lives. How much more so for base ordinary persons bound by birth and death—how could they not be constrained by the suffering of birth and fettered by the māra of death? Therefore, the *Sūtra of Maudgalyāyana's Questions* states: 'The Buddha told Maudgalyāyana: "Just as ten thousand streams flow continuously, carrying floating grasses and trees, the front not considering the rear and the rear not considering the front, all gathering in the great ocean; the world is also like this: although there are noble, wealthy, happy, and free persons, none can escape birth, old age, sickness, and death. It is merely because they do not believe the Buddha's sūtras that in future lives, when born as humans, they will suffer even deeper exhaustion and distress, unable to be born in the lands of a thousand Buddhas. For this reason I say that the land of Amitāyus Buddha is easy to reach and easy to attain, yet people cannot cultivate practice to go there, and instead serve ninety-six kinds of perverse paths. I say that such people are called people without eyes, people without ears."' The *Candraprabha Sūtra* of the *Mahāsaṃnipāta* states: 'In the time of my declining Dharma, among billions of sentient beings who undertake practice to cultivate the Way, not a single one will attain it.' At present in the decline of the Dharma, existing in the evil world of the five corruptions, the single gate of the Pure Land alone offers an accessible road. One should know that one's own power is difficult to complete, while other-power is easy to accomplish. Just as an inferior man relying on the power of a cakravartin flies and travels across the four heavens, or an ordinary body utilizing the efficacy of an elixir ascends to the three immortal isles, this is truly the path of easy practice, swiftly attaining correspondence. The compassionate intention has been repeatedly urged; it must be inscribed upon one's flesh and bones."