[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [略諸經論念佛法門往生淨土集卷上](https://indike.org/pramana/in.bauddha.taisho.2826) › 1.10 # 略諸經論念佛法門往生淨土集卷上 1.10 略諸經論念佛法門往生淨土集卷上 1.10 - **Language:** Classical Chinese ### [1.10](https://indike.org/pramana/in.bauddha.taisho.2826.1.10) 華嚴經六十二云。令安住力。念佛門。令入如來十力中故。觀佛三昧經第一云。佛告父王。念佛之心亦復如是。以是心故。能得三種菩提之根。觀佛三昧經第九云。釋迦牟尼佛。彌勒菩薩。過去於彼旃檀佛所。修行念佛三昧。今乃成佛。又觀佛三昧第十云。行念佛者。如大力士挽心王鎖斷到慧彼岸。文殊波若經下卷云。若善男子善女人。欲入一行三昧。應處空閑。捨諸亂意。不取相貌。繫心一佛。專稱名字。隨佛方所。端身正向。能於一佛。念念相續。即是念中。能見過去未來現在諸佛。何以故。念一佛功德無量無邊。亦與無量諸佛功德。無二不思議。佛法等無差別。皆乘一如。成最正覺。如是等文。誠證非一。皆云。念佛是菩提因。何忽專輒以凡情見解。違諸聖教。說為虛妄。非成佛因。一何孟浪。禪師復言。讀誦大乘經典。著相虛妄。非成佛因者。此無義言。甚於猛火。焚燒佛法。害人善根。眾生眼目。從冥入冥。長養三塗。斷滅佛種。忝為種子。聞此麁言。那不痛切。徹於心髓。引經救義。挫彼邪徒。立破成敗。須關典誥。所以廣引聖教。示彼迷人。信若不生。誠死難救。請諸禪師。側耳細聽。諸教定量。皆世尊語。無虛妄說。即如金剛波若經云。須菩提。於意云何。若人滿三千大千世界。七寶以用布施。乃至若復有人。於此經中受持。乃至四句偈等。為他人說。其福勝彼。何以故。須菩提。一切諸佛及諸佛。阿耨多羅三藐三菩提。皆從此經出。下文又云。若有人能受持讀誦。廣為人說。如來悉知。是人悉見。是人皆得成就。不可量不可稱。無有邊不可思議功德。如是人等。則為荷擔如來阿耨多羅三藐三菩提。何以故。須菩提。若樂小法者。著我見人見。眾生見壽者見。則於此經。不能聽受。為人解說。準此經文。不肯讀誦。聽聞解說。默然坐者。是樂小法人。著我見人見。眾生見壽者見也。又云。復次須菩提。若善男子善女人。受持讀誦此經。若為人輕賤。是人先世罪業。應墮惡道。以今世人輕賤故。先世罪業則為消滅。當得阿耨多羅三藐三菩提。涅槃經第六云。譬如沙彌雖未具戒。即墮僧數。善男子。若有眾生。發心始學人。涅槃經書。持讀誦。亦復如是。雖未具足位階十住。則已墮於十住數中。或有眾生。是佛弟子。或非弟子。若因恐怖。或因利養。聽受具經。乃至一偈。聞已不謗。當知。是人則為已近。阿耨多羅三藐三菩提。又云。若有能聽如是經者。即不退轉於阿耨多羅三藐三菩提。隨其所願。悉能成就。如我今日所可宣說。又涅槃經說。雪山童子。為求半偈。捨所愛身。以餧羅剎。以此為因。乃致作佛。佛報恩經第二云。轉輪聖王。為求半偈。剜身千燈。緣此勝因。乃致作佛。佛報恩經第七云。菩薩勤求十二部經。所以者何。念佛重恩。為欲流布諸佛正法。為欲增長諸佛法故。為令世間信佛法故。為令一切無量眾生悉得無上菩提故。金光明經第八云。是諸眾生聽斯經者。於未來世。無量百千俱胝那庾多劫。天上人中。常受勝樂。得遇諸佛。速成阿耨多羅三藐三菩提。金光明經第九偈云。 > The Avataṃsaka Sūtra, fascicle sixty-two, states: 'It causes them to abide stably in the powers, through the gate of buddhānusmṛti, because it causes them to enter into the Tathāgata's ten powers.' The Sūtra on the Samādhi of Contemplating the Buddha, fascicle one, states: 'The Buddha told his royal father: The mind of buddhānusmṛti is likewise thus. By virtue of this mind, one can attain the three kinds of roots of bodhi.' The Sūtra on the Samādhi of Contemplating the Buddha, fascicle nine, states: 'Śākyamuni Buddha and Maitreya Bodhisattva in the past, in the presence of Candana Buddha, practiced the samādhi of buddhānusmṛti, and only now have attained Buddhahood.' Furthermore, the Sūtra on the Samādhi of Contemplating the Buddha, fascicle ten, states: 'One who practices buddhānusmṛti is like a strongman pulling the lock of the mind-king, severing it and arriving at the other shore of wisdom.' The lower fascicle of the Mañjuśrī-Prajñā Sūtra states: 'If a good man or good woman wishes to enter the One-Practice Samādhi, they should reside in an open, quiet place, abandon all distracting thoughts, not grasp at marks and appearances, fix their mind on one Buddha, exclusively recite \[his\] name, face in the direction of that Buddha with body erect and straight, and be able to maintain uninterrupted mindfulness of one Buddha from thought to thought; then within that very mindfulness they will be able to see all the Buddhas of past, future, and present. Why is this? The merit of contemplating one Buddha is immeasurable and boundless, and is nondifferent and inconceivable compared to the merit of immeasurable Buddhas. The Buddha-dharma is equal without distinction; all ride upon the One Suchness to achieve supreme, perfect awakening.' Passages such as these provide sincere testimony more than once, all stating that buddhānusmṛti is the cause of bodhi. Why do you suddenly and arbitrarily, with worldly views, contravene all the sacred teachings and claim that it is false and not the cause of achieving Buddhahood? How reckless this is! The Chan master further says: 'Reading and reciting Mahāyāna scriptures is attachment to marks and false, not the cause of achieving Buddhahood.' These meaningless words are fiercer than raging fire, incinerating the Buddha-dharma and harming people's wholesome roots. They are blindfolds for sentient beings, causing them to plunge from darkness into darkness, nurturing the three wretched paths and cutting off the Buddha-seed. As a disciple \[of the Buddha\], hearing these crude words, how could I not feel deep anguish piercing to my very marrow? Drawing upon scriptures to vindicate the doctrine, I shall crush those heterodox followers. Establishing and refuting, success and failure, must rely on the authoritative texts. Therefore, I broadly cite the sacred teachings to demonstrate this to those deluded people. If faith does not arise in them, they are truly dead and difficult to save. I ask all Chan masters to prick up your ears and listen carefully! The definitive standards of all teachings are all the words of the World-Honoured One, containing no false statements. For instance, the Vajracchedikā Prajñāpāramitā states: 'Śāriputra, what do you think? If someone were to fill the trichiliocosm with the seven jewels and give them in charity... and further, if there were someone who upheld even a four-line gāthā of this sūtra and explained it to others, their blessing would surpass that. Why is this? Śāriputra, all Buddhas and the anuttarāsamyaksaṃbodhi of all Buddhas emerge from this sūtra.' A later passage also states: 'If someone can uphold, read, recite, and broadly explain it to others, the Tathāgata fully knows this person, fully sees this person; all such people attain immeasurable, incalculable, boundless, inconceivable merit. Such people are bearing the anuttarāsamyaksaṃbodhi of the Tathāgata. Why is this? Śāriputra, if one delights in inferior dharmas, being attached to the view of a self, the view of a person, the view of a sentient being, or the view of a soul, then regarding this sūtra, they cannot listen, accept, or explain it to others.' According to this sūtra text, one who refuses to read, recite, listen to, or explain \[it\], and merely sits in silence, is a person who delights in inferior dharmas and is attached to the view of a self, the view of a person, the view of a sentient being, and the view of a soul. It also states: 'Furthermore, Śāriputra, if a good man or good woman upholds, reads, and recites this sūtra, and if they are despised and reviled by people, this person's sinful karma from past lives would have caused them to fall into the evil destinies; but because they are despised and reviled by people in the present life, the sinful karma from past lives is extinguished, and they will attain anuttarāsamyaksaṃbodhi.' The Nirvāṇa Sūtra, fascicle six, states: 'For example, although a novice monk has not yet undertaken the full precepts, he is already counted among the saṅgha. Good man, if there are sentient beings who generate the mind and begin to study, who copy, uphold, read, and recite the Nirvāṇa Sūtra, it is likewise thus: although they have not yet fully attained the ranks of the ten abodes, they are already counted among the ten abodes. Or there may be sentient beings, whether disciples of the Buddha or not, who, out of fear or for the sake of material gain, listen to and accept this complete sūtra, even down to a single gāthā, and upon hearing it do not slander it: you should know that such a person is already close to anuttarāsamyaksaṃbodhi.' It also states: 'If there are those who can listen to such a sūtra, they will not regress from anuttarāsamyaksaṃbodhi, and according to what they vow, all will be accomplished, just as I can proclaim today.' Furthermore, the Nirvāṇa Sūtra states that the Boy of the Snow Mountains, for the sake of seeking half a gāthā, abandoned his cherished body to feed a rākṣasa; by this cause, he ultimately achieved Buddhahood. The Sūtra on the Buddha's Requital of Kindness, fascicle two, states that a wheel-turning sage king, for the sake of seeking half a gāthā, gouged out a thousand lamps from his body; based on this supreme cause, he ultimately achieved Buddhahood. The Sūtra on the Buddha's Requital of Kindness, fascicle seven, states: 'Bodhisattvas diligently seek the twelve divisions of scriptures. Why is this? Out of mindful recollection of the Buddha's profound kindness, wishing to disseminate the correct Dharma of all Buddhas, wishing to increase all Buddha-dharmas, wishing to cause the world to have faith in the Buddha-dharma, and wishing to cause all immeasurable sentient beings to attain supreme bodhi.' The Suvarṇaprabhāsa Sūtra, fascicle eight, states: 'All those sentient beings who listen to this sūtra, in future lives for immeasurable hundreds of thousands of koṭis and nayutas of kalpas, will constantly enjoy supreme bliss among gods and humans, meet all Buddhas, and swiftly achieve anuttarāsamyaksaṃbodhi.' The Suvarṇaprabhāsa Sūtra, fascicle nine, in verse states: > — English (machine translation) (machine translation) - [Previous: 1.9](https://indike.org/pramana/in.bauddha.taisho.2826.1.9) - [Next: 1.11](https://indike.org/pramana/in.bauddha.taisho.2826.1.11) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.2826.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2826~en-mt.1.10) — English, machine translation ## Linked texts (2) - [金光明最勝王經疏](https://indike.org/pramana/in.bauddha.taisho.1788.5.567) — Classical Chinese - [金光明最勝王經](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.suvarnaprabhasa*zh-yijing.8.22) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2826.1.10](https://indike.org/pramana/in.bauddha.taisho.2826.1.10) · Pramāṇa