往生集 2.66

2.66

The appraisal says: The *Transmission of the Lamp* records that this gentleman first studied under Longmen Yuan and next under Miaoxi, attaining awakening with each. As his end approached, he set the appointed time, mounted the high seat, took his staff, set it across his knees, and slipped away. His ease and brilliance resembled the conduct and bearing of the great elders of the Chan lineage. Yet it mentions nothing of buddhamanasikāra and rebirth; why is that? It is simply because authors establish different doctrines and distinctive gateways, each following what they esteem. The former esteem pointing directly to the human mind; naturally, they take only the complete illumination of the mind-ground and omit the Pure Land, just as they did not record Huaiyu's golden terrace returning again, or Yuanzhao's name appearing on a lotus bud. The latter esteem pointing toward the Pure Land; therefore, they detail his lifelong buddhamanasikāra and his rebirth upon the exhaustion of his retribution, while the complete illumination of mind-nature is naturally contained within it—just as it is said, "Once you have seen Amitābha, why worry about not attaining awakening?" This is like how, when valuing virtue, Yanzi is ranked under the category of virtuous conduct without mentioning administrative affairs; yet when valuing talent, Yanzi possesses the capacity of an imperial counselor without mentioning virtuous conduct. This too is merely a difference of approach. May practitioners of pure karma have steadfast faith and no doubt!