觀無量壽佛經疏 3.8

3.8

"Second, he wished to cause sentient beings to recognize the lightness or heaviness of their own karmic obstacles. How is this known? Through being taught to steady the mind and contemplate the sun. When first desiring to steady the mind, [the practitioner] is taught to sit upright in full lotus posture, placing the right foot upon the left thigh, aligned with its outer edge, and placing the left foot upon the right thigh, aligned with its outer edge; placing the left hand upon the right hand; holding the body upright; closing the mouth without clenching the teeth; pressing the tongue against the upper palate so that the breath passages in the throat and nose remain clear. Furthermore, [the practitioner] is taught to contemplate the four great elements of the body as both internally and externally empty, entirely devoid of a single thing. [For] the earth element of the body—the skin, flesh, sinews, bones, and so forth—the mind visualizes them dispersing toward the west, reaching the furthest bounds of the western direction, until not even the appearance of a single speck of dust is seen. Next, [the practitioner] visualizes the water element of the body—the blood, sweat, bodily fluids, tears, and so forth—the mind visualizing them dispersing toward the north, reaching the furthest bounds of the northern direction, until not even the appearance of a single speck of dust is seen. Next, [the practitioner] visualizes the wind element of the body dispersing toward the east, reaching the furthest bounds of the eastern direction, until not even the appearance of a single speck of dust is seen. Next, [the practitioner] visualizes the fire element of the body dispersing toward the south, reaching the furthest bounds of the southern direction, until not even the appearance of a single speck of dust is seen. Next, [the practitioner] visualizes the space element of the body uniting as one with the space of the ten directions, until not even the appearance of a single speck of dust that is not empty is seen. Next, [the practitioner] visualizes that the five elements of the body are all empty, and only the consciousness element remains, limpid and congealed, like a round mirror, clearly illuminating inside and out, bright and pure. When forming this visualization, distracted thoughts are eliminated, the mind gradually congeals into stillness, and thereafter [the practitioner] slowly turns the mind to contemplate the sun attentively. Those of sharp faculties will see the appearance of clarity manifest before them in a single sitting. When that object manifests, it may be as large as a coin, or as large as the face of a mirror. Upon this clarity, one personally sees the signs of the lightness or heaviness of one's karmic obstacles. First is the dark obstacle, like a black cloud obstructing the sun. Second is the yellow obstacle, like a yellow cloud obstructing the sun. Third is the white obstacle, like a white cloud obstructing the sun. Because this sun is obscured by clouds, it cannot shine brightly. The karmic obstacles of sentient beings are also like this: they obstruct the realm of the pure mind and prevent the mind from shining brightly. If practitioners see these signs, they must adorn the sanctuary, enshrine a Buddha statue, bathe purely, put on clean clothes, burn fine incense, and announce [their intention] to all the Buddhas and all the sages and worthies. Facing the image of the Buddha, in this present single life, they should repent of the sins created through bodily, verbal, and mental karma since beginningless time—the ten evils, the five heinous deeds, the four gravest offenses, disparaging the Dharma, being an icchantika, and so forth. They must weep bitterly and shed tears, give rise to deep shame, penetrate to the very marrow of their hearts, and reprove themselves to the bone. Having repented, they return to the previous posture and sit, steadying the mind to grasp the object. If the object manifests, and the aforementioned three obstacles are completely eradicated, the pure object contemplated will be brightly clear and pure. This is called the sudden eradication of obstacles. One who eradicates them completely with a single repentance is called a person of sharp faculties. If with a single repentance only the dark obstacle is eliminated, or with a single repentance the yellow and white obstacles are eliminated, or with a single repentance only the white obstacle is eliminated, this is called gradual elimination, not sudden eradication. Having personally recognized that karmic signs are like this, one must simply repent with diligent mind; one who repents whenever one remembers, at the three periods or six periods of the day and night, is the most superior practitioner of highest faculties. It is like being burned by boiling water or fire: as soon as one feels it, one immediately recoils; how could one casually wait for a time, wait for a place, wait for conditions, or wait for another person before removing it?