..续本文上一页-Mark (Self-Nature) Recollection of Buddha).

　　2. The initial stage of a Bodhisattva”s career essentially entails extensive practices aiming to cultivate confidence (i.e. the Stage of Cultivating Ten Virtues of Mind). Such practices involving the recollection of the Buddha on the Expedient Path, such as paying reverence to the Buddha; making a frank confession of one”s mistakes and asking for pardon; rejoicing in the merits of others, transference of merits etc., all become skilful means for overcoming unwholesome karma (s. karmavarana). In turn these expedient means help develop practices on the Profound Path of Buddhist Practice, such as generosity (s. dana), morality (s. sila), patience and perseverance. Confidence is further strengthened thereby.

　　3. For those Bodhisattvas who have firmly established their faith and confidence, making a frank confession of their mistakes and asking for pardon becomes a skilful means to achieve mind concentration (s. samadhi); while the practices of offering, paying reverence, praising and rejoicing in virtue become skilful means to develop the stock of supreme merit. These will assist one to accomplish all great vows equally and to perfectly support the growth of both wisdom and compassion. Confidence and faith can then be further developed in order to achieve the supreme enlightenment.

　　4. When a Bodhisattva enters the Realization of Dharma Dhatu of the Ten Bodhisattva Stages (s. dasa-bhumayah) he still practises recollection of the Buddha through actions such as making offerings to the Buddhas of the ten different directions, requesting the Buddha to revolve the Dharma wheel etc.; all with the purpose of benefitting all other sentient beings. The Manjusri Bodhisattva and Samantabhadra Bodhisattva, who have sought rebirth in the Land of Ultimate Bliss, belong to this type of Bodhisattva. They definitely differ from those Mahayanist novices who lack the confidence to successfully realize Buddhahood, or who fear the loss of confidence during the practices.

　　Recollection of Buddha on the Expedient Path of Buddhist Practice is a consistent feature of the training of a Bodhisattva throughout its various phases. It is followed in a proper sequence and gradual progress is made thereby, subject to the spiritual potentialities of inpiduals. According to "The Great Wisdom and Perfections Sastra" (s. "The Mahaprajna Paramita Sastra") there are different emphases on the Expedient and Profound Paths for different Mahayanist novices due to the variability of their spiritual potentialities. However, from the perspective of the Bodhi Path (s. bodhimarga) as a whole, there is no contradiction between the Expedient and Profound Paths and it is wrong to discriminate against either of them. Those who have not read Chapter 40 of the Avatamsaka Sutra, "Samantabhadra”s Practices and Vows", will not understand the profound meaning of the recollection of the Buddha on the Expedient Path. For those who do not read the sastra of The Awakening of Faith in Mahayana, it will be difficult to understand the different stages of practice involved in the recollection of the Buddha (which is consistent with The Great Wisdom and Perfection Sastra and The Dasabhumi-Vibhasa Sastra written by Nagarjuna). I would recommend these sutras and sastras to anyone practicing recollection of the Buddha so that they will not misinterpret the immense teaching of this practice and blind themselves to its profound meaning.

　　(Translated by Tan Beng Tiong, edited Ke Rong, proofread by Shi Neng Rong. (6-9-96)

《The Teachings on the Expedient Path of Buddhist Practice》全文阅读结束。