文殊菩萨之观世音菩萨耳根圆通的推荐如何与大势至菩萨念佛圆通章连接
How Mañjuśrī Bodhisattva’s Recommendation Of Contemplator Of The World’s Sounds Bodhisattva’s Ear Root Perfect Penetration Connects To Great Power Arrived Bodhisattva’s Mindfulness Of Buddha’s Perfect Penetration
如来告文殊师利法王子：「汝今观此二十五无学诸大菩萨及阿罗汉，各说最初成道方便，皆言修习真实圆通，彼等修行实无优劣、前后差别；
[The] Thus Come [One] [i.e. Śākyamuni Buddha: 释迦牟尼佛] told Mañjuśrī [the] Dharma Prince, ‘You now, [should] contemplate these twenty-five [perfect penetrations (圆通)], [of those] Without [Further] Learning, all Great Bodhisattvas and Arhats, [who] each spoke [on how they] first accomplished [the] path, [their] skilful means, [who] all spoke [on their] practices [for] true perfect penetration. Those equal cultivation [of] practices [are] truly without differences [of that] superior [and] inferior, before [and] after.
我今欲令阿难开悟，二十五行谁当其根？
[As] I now, desire [to] enable Ānanda [to] awaken, [of these] twenty-five practices, whose should [be] his root [practice]?
兼我灭后，此界众生入菩萨乘求无上道，何方便门得易成就？」
Also, after [my] Parinirvāṇa, [for] this world’s sentient beings entering [the] Bodhisattva Vehicle [to] seek [the] unsurpassable path, which skilful means’ door attains easy accomplishment?‘
文殊师利法王子奉佛慈旨，即从座起顶礼佛足，承佛威神说偈对佛：…
Mañjuśrī [the] Dharma Prince, receiving [the] Buddha’s compassionate intention, immediately from [his] seat arose [and] prostrated [at the] Buddha’s feet. Bearing [the] Buddha’s mighty supernormal [powers, he] spoke verses [in] reply [to the] Buddha: …
「我今白世尊：『佛出娑婆界，
此方真教体，清净在音闻；
‘I now say [to the] World-Honoured [One, “Of the] Buddha’s arising [in this] Sahā World, this then [is] truly [for] teaching [the] essence, [of] purity in sounds heard.
欲取三摩提，实以闻中入。
离苦得解脱，良哉观世音，
Desiring [to] obtain Samādhi, [it is] truly with hearing within entered. [Having] departed [from] suffering [and] attained liberation, [how] good [is] Contemplator [Of The] World’s Sounds [Bodhisattva],
于恒沙劫中，入微尘佛国，
得大自在力，无畏施众生。
[whom] in Ganges’ sands [of] kalpas within, enters fine dust [motes of] Buddha lands, [having] attained great ease’s power, [with] fearlessness gives [to] sentient beings.
妙音观世音，梵音海潮音，
救世悉安宁，出世获常住。
[The] wonderful sound, ‘Contemplator [Of The] World’s Sounds [Bodhisattva’, is a] pure sound, [and] ocean tides’ sound, [for] saving [the] world, [for] all [to have] peace [and] tranquillity, [to] transcend [the] world [and] obtain [the] constant abode.
[Note 1: Āmítuófó’s (阿弥陀佛) name is not just a sound, but a pure sound with his blessings, which facilitates our (obtaining of Samādhi [三摩提]: meditative concentration) and purification when recited and listened to sincerely (用心念，用心听). In this way, he also ‘saves the world, for all to have (ease [自在] and fearlessness [无畏]), peace and tranquillity, to transcend the world and obtain the constant abode (救世悉安宁，出世获常住) (of Buddhahood via his Pure Land).]
我今启如来，如观音所说，
譬如人静居，十方俱击鼓，
I now inform [the] Thus Come [One, that] like Contemplator [Of] Sounds [Bodhisattva, with] that spoken, for example, like [a] person quietly dwelling, [if the] ten directions, together [have] striking [of] drums,
十处一时闻，此则圆真实。
目非观障外，口鼻亦复然，
[in the] ten [directions’] places [at] one time, this [is] then completely [and] truly [heard. The] eyes cannot observe outside obstacles, [with the] mouth [and] nose likewise thus.
身以合方知，心念纷无绪；
隔垣听音响，遐迩俱可闻，
[The] body [is] with closeness then knowing, [and the] mind’s thoughts [are] scattered [and] without order. Separated [by a] low wall, listening [to] sounds [and their] echoes, [those] afar [and] near together can [be] heard.
五根所不齐，是则通真实。
音声性动静，闻中为有无，
[As the] five roots [are] those not equal, [it] is then [the] penetration true. [With] sounds’ nature, [in] activity [and] silence, hearing within is [with those] existing [and] not.
无声号无闻，非实闻无性；
声无既无灭，声有亦非生，
[That] without sounds named [as] without hearing, [is] not true hearing, without [the] nature. [With] sounds [and] without [them] already, without ceasing, [with] sounds existing, also not arising,
生灭二圆离，是则常真实。
纵令在梦想，不为不思无，
[with] arising [and] ceasing both completely departed, [it] is then [the] constant [and] true. Even if in [a] dream, [it is] not by not thinking [being] without [it],
[Note 2: It is always possible to practise mindfulness with hearing (of hearing), even by the deaf and mute, as the sound of Āmítuófó’s name can be created and heard in the mind, even if not able to be recited verbally and heard audibly (with physical ears).]
觉观出思惟，身心不能及。
今此娑婆国，声论得宣明，
[as its] awareness [and] discrimination transcend contemplation, [that the] body [and] mind [are] not able [to] reach. Now [for] this Sahā Land, [this] sound’s doctrine must [be] declared clearly,
众生迷本闻，循声故流转；
阿难纵强记，不免落邪思，
[as] sentient beings confused [about their] fundamental hearing, following sounds, thus flow [to be] transformed [i.e. reborn]. Ānanda, even if strong [in] memorisation, unavoidably falling [into] evil thoughts,
岂非随所沦，旋流获无妄？』
阿难汝谛听，我承佛威力，
would [he] not follow those sinking, [unless] returning [the] flow, [to] obtain [that] without delusion?” Ānanda, you [should] attentively listen, [as] I bear [the] Buddha’s mighty power,
宣说金刚王，如幻不思议，
佛母真三昧。汝闻微尘佛，
[to] preach [this] Vajra King, [that is] like [an] illusion inconceivable, [the] Buddhas’ mother [of] true Samādhi. You, hearing fine dust [motes of] Buddhas’
[Note 3: Mindfulness of Buddha (念佛) with Āmítuófó’s name is this indestructible and inconceivable Vajra King as a Dharma Door (法门) too, that leads to Samādhi From Mindfulness Of Buddha (念佛三昧) upon connection to him.]
一切秘密门，欲漏不先除，
畜闻成过误。将闻持佛佛，
all secret doors, [with] desires’ outflows not first eliminated, storing [that] heard becomes [a] mistake. Using [that] heard [to] uphold [the] Buddhas’ Buddha [Dharma],
何不自闻闻？闻非自然生，
因声有名字；旋闻与声脱，
why not personally hear hearing? Hearing [does] not naturally arise, because [of] sounds having [a] name. Returning [to] hearing, with sounds liberated [from],
能脱欲谁名？一根既返源，
六根成解脱。见闻如幻翳，
[that] able [to be] liberated [from] desires [has] what name? [With] one root already returned [to the] source, [the] six roots accomplish liberation. Seeing [and] hearing [are] like illusions covering,
[Note 4: This is in essence similar to Great Power Arrived Bodhisattva’s Mindfulness Of Buddha Perfect Penetration (大势至菩萨念佛圆通), which uses mindfulness of Āmítuófó’s name to ’gather all six roots, with pure mindfulness in continuous succession’ (都摄六根，净念相继).]
三界若空花，闻复翳根除，
尘销觉圆净。净极光通达，
[with the] three realms like space’s flowers. [With] hearing returned [to, the] covered roots [are] eliminated, [and the] dusts [are] dissolved, [with] awakening completely pure. [With] purity’s utmost light penetrating,
寂照含虚空；却来观世间，
犹如梦中事，摩登伽在梦，
tranquilly illuminating [all] contained [in] empty space. Going back [to] contemplate [the] worldly, [to be] similar to matters within dreams, [like] Mātangī in [a] dream,
[Note 5: With mindfulness of Āmítuófó’s name, his ‘purity’s utmost light’ (净极光) penetrates to reach and merge with our Buddha-nature’s (佛性) light, not matter how dim it is, to help us align to it more clearly.]
谁能留汝形？如世巧幻师，
幻作诸男女，虽见诸根动，
who [is] able [to] retain your form? Like [the] world’s skilful illusionists, [with] illusions creating all men [and] women, although seeing all roots moving,
要以一机抽；息机归寂然，
诸幻成无性。六根亦如是，
if with one capacity drawn out, [this] ceases [the] capacities [with] return [to] silence, [with] all illusions becoming [that] without nature. [The] six roots [are] likewise thus,
元依一精明，分成六和合；
一处成休复，六用皆不成。
originally relying [on] one essential brightness, divided [to] be [with the] six [dusts] joined. [In] one place [i.e. ear root] becoming restful again, [the] six [roots’] functions [are] all not accomplished.
尘垢应念销，成圆明净妙，
余尘尚诸学，明极即如来。
[With] dusts [and] defilements, responding [with] mindfulness dissolving, accomplish complete understanding pure [and] wonderful. Others [with] dusts, yet [to have] all learnt, [with] brightness utmost, [are] then Thus Come [Ones].
大众及阿难，旋汝倒闻机，
反闻闻自性，性成无上道，
Great assembly and Ānanda, return [to] your inverted hearing capacity, reverse hearing [to] hear [your] self-nature, [and with this] nature accomplish [the] unsurpassable path,
圆通实如是。此是微尘佛，
一路涅槃门，过去诸如来，
[for the] perfect penetration truly [is] thus. This is fine dust [motes of] Buddhas’ one [same] road [to] Nirvāṇa’s door, [of] all past Thus Come [Ones],
斯门已成就；现在诸菩萨，
今各入圆明，未来修学人，
[who are with] this door already accomplished. All present Bodhisattvas, now each entering complete understanding, [and] future cultivating [and] learning persons,
[Note 6: As taught by Śākyamuni Buddha (释迦牟尼佛) in the Sûtra In Which The Buddha Speaks Of The Ocean-like Samādhi From Contemplation Of Buddha《佛说观佛三昧海经》, ‘You should now well uphold, and be careful not to forget, that in the past and future, all Buddhas of the three periods, all Buddha World-Honoured Ones, all speak thus, on the Samādhi From Mindfulness Of Buddha. I, and this Auspicious Kalpa’s all Great Bodhisattvas, due to the power of Samādhi From Mindfulness Of Buddha thus, attained all-knowing wisdom, and awe-inspiring ease. Thus did the ten directions’ all immeasurable Buddhas (i.e. everywhere), all by this Dharma accomplished (Anuttarā Samyak) Saṃbodhi (i.e. unsurpassable equally perfect enlightenment of Buddhahood).’ (汝今善持，慎勿忘失，过去未来，三世诸佛，是诸世尊，皆说如是，念佛三昧。我与贤劫诸大菩萨，因是念佛三昧力故，得一切智，威神自在。如是十方无量诸佛，皆由此法成三菩提。)]
当依如是法。我亦从中证，
非唯观世音。诚如佛世尊，
should rely [on] such [a] Dharma [Door]. I likewise from within realised, not only Contemplator [Of The] World’s Sounds [Bodhisattva]. It is exactly as [the] Buddha World-Honoured [One],
询我诸方便，以救诸末劫，
求出世间人，成就涅槃心，
asked me, about all skilful means, [that] for saving all [in the] Dharma-Ending [Age’s] disaster, [and] persons seeking [to] transcend [the] world, [for] accomplishing Nirvāṇa’s mind,
观世音为最。自余诸方便，
皆是佛威神，即事舍尘劳，
[with] Contemplator [Of The] World’s Sounds [Bodhisattva’s perfect penetration] as [the] foremost. [The] remaining other skilful means, are all [with the] Buddhas’ mighty supernormal [powers], then practised [for] relinquishing [the] dusty labours [i.e. afflictions],
非是长修学，浅深同说法。
顶礼如来藏，无漏不思议；
[they] are not [for] long cultivating [and] learning, [thus for those] shallow [and] profound similarly speaking [on this] Dharma [Door]. Prostrating [to the] Thus Come [Ones’] treasury, [that is] without outflows [and] inconceivable.
[Note 7: For attainment of Buddhahood, practice of the Dharma Door Of Mindfulness Of Buddha (念佛法门) is in/directly encouraged for all of us in this era here, while other Dharma Doors are revealed to be provisional (i.e. non-ultimate) practices partly enabled by the Buddhas only.]
愿加被未来，于此门无惑，
方便易成就；堪以教阿难，
Wishing [to] bless [those of the] future, with regard to this door, [be] without confusion, [as the] skilful means [for] easy accomplishment [of Buddhahood. You] can with [this] teach Ānanda,
及末劫沉沦，但以此根修，
圆通超余者，真实心如是。」
and [those in the Dharma-]Ending [Age’s] disaster sinking, [to] only with this root cultivate, [as this] perfect penetration surpasses those others, [for realising the] true mind thus.‘
[Note 8: Contemplator Of The World’s Sounds Bodhisattva’s Ear Root Perfect Penetration (#25) (观世音菩萨耳根圆通) uses hearing of self-nature (自性).
Great Power Arrived Bodhisattva’s Mindfulness Of Buddha Perfect Penetration (#24) (大势至菩萨念佛圆通) uses mindfulness of Āmítuófó’s (阿弥陀佛) name (to ’gather all six roots, with pure mindfulness in continuous succession’: 都摄六根，净念相继), with particular focus to gather through the ear root.
Since these two Great Bodhisattvas are the chief disciples of Āmítuófó in his Pure Land (净土), their practices can be combined. This is possible as our unawakened self-nature (or Buddha-nature [佛性], or self-nature’s Āmítuófó [自性弥陀]) is also represented by Āmítuófó’s name, which is the Great Name Of Ten Thousand Virtues (万德洪名). However, Āmítuófó has awakened to his Buddha-nature perfectly already.
Thus, to sincerely produce and hear Āmítuófó’s name, is to practise Mindfulness Of Buddha Perfect Penetration, which is also to hear our self-nature, to practise the Ear Root Perfect Penetration, thus nurturing our awakening.
The first key difference between hearing self-nature only, without hearing Āmítuófó’s name is that the first is powered by Self-Power (自力) only, while the latter is also powered by the Buddha’s Other-Power (他力). Thus, the first misses the Buddha’s great differences.
The second key difference is that mindfulness of Āmítuófó’s name with profound Faith (深信) and sincere Aspiration (切愿) enables connection to him, to be received and guided (接引) to reach his Pure Land, where progress to Buddhahood is the swiftest. This is also encouraged by Śākyamuni Buddha in the Immeasurable Life Sūtra《无量寿经》, especially for us in this Dharma-Ending Age (末法时期), as the last feasible Dharma Door (法门) for liberation (解脱).
With Mañjuśrī Bodhisattva (文殊菩萨) representing Great Wisdom (大智), Contemplator Of The World’s Sounds Bodhisattva representing Great Compassion (大悲), and Great Power Arrived Bodhisattva representing Great Power (大力), the combined practice mentioned is one of Great Skilful Means (大方便), compassion, wisdom and power.
Mañjuśrī Bodhisattva also vowed to reach Āmítuófó’s Pure Land, as recorded in the Sūtra On Mañjuśrī’s Giving Rise Of Vows《文殊师利发愿经》, which means he practised mindfulness of Buddha too. Having reached the Pure Land too, Contemplator Of The World’s Sounds Bodhisattva and Great Power Arrived Bodhisattva must have also practised thus. Together, along with many other Bodhisattvas, they serve as our best examples to follow.]
《楞严经》
Śūraṅgama Sūtra
Namo Amituofo : Translation and notes by Shen Shi’an
相关教理
Related Teachings:
《大佛顶首楞严经大势至菩萨念佛圆通章》
The Great Buddha Crown’s Śūraṅgama Sūtra’s Section On Great Power Arrived Bodhisattva’s Perfect Penetration With Mindfulness Of Buddha
https://purelanders.com/yuantong
《大佛顶首楞严经观世音菩萨耳根圆通章》摘录
Excerpt From ‘The Great Buddha Crown’s Śūraṅgama Sūtra’s Section On Contemplator Of The World’s Sounds Bodhisattva’s Perfect Penetration With The Ear Root’
https://purelanders.com/2021/09/24/contemplator-of-the-worlds-sounds-bodhisattvas-perfect-penetration-with-the-ear-root
微尘佛之涅槃门
[24] Fine Dust Motes Of Buddhas’ Nirvāṇa’s Door
https://purelanders.com/2025/03/12/24-fine-dust-motes-of-buddhas-nirva%e1%b9%87as-door
