翻譯名義集 4.95

4.95

[Phutamma (?)] is translated here as "utmost sincerity." The Sūtra on the Contemplation of [Amitāyus] says: "Arousing three kinds of mind, one immediately attains rebirth. What are the three? The first is the mind of utmost sincerity; the second is the deep mind; the third is the mind of dedication and making vows." The Commentary explains the mind of utmost sincerity, saying: "That is, sentient beings of true practice; 'utmost' means focused, and 'sincerity' means truthfulness." (The Liji says: "Where the will reaches; 'utmost' (zhi) means to reach." The commentary on the Yijing says: "Preserving its truthfulness, hence it is called utmost sincerity, aiding the transformation of heaven and earth." The Shangshu says: "Utmost governance is fragrant, moving the spiritual illuminations; millet and grain are not fragrant, bright virtue alone is fragrant.") Explaining the deep mind, it says: "The Buddha's fruit is lofty and deep; arousing the mind to seek to go there is therefore called the deep mind. It is also born from deep principle, and also born from profound delight in wholesome roots." Miaozong says: "Now, first, regarding utmost sincerity, the Commentary explains it as focused and truthful. If it were not mindfulness of true suchness, how could it be called focused and truthful, explaining the deep mind? Although the Commentary has three meanings, they do not exclude one another. To seek the lofty and deep fruit, one must accord with deep principle; to skillfully accord with deep principle, one must have profound delight in wholesome roots. This is to establish practice relying on principle to seek the fruit; it does not go beyond that treatise's delight in gathering all wholesome practices. The sūtra's mind of dedication and making vows corresponds in meaning to that treatise's great compassion that uproots suffering. The Awakening of Faith says: 'Those whose faith is accomplished and arouse the mind, speaking briefly, have three kinds: first, the straightforward mind, because of correct mindfulness of true suchness; second, the deep mind, because of delighting in gathering all wholesome practices; third, the mind of great compassion, because of wishing to uproot the suffering of all sentient beings.'"