觀心論疏 3.4

3.4

Second is the constantly walking samādhi, which also comprises three [parts]: first, the concrete aspects of practice; second, the contemplation method; third, exhortation to cultivate [it]. First, the concrete aspects of practice: if a practitioner wishes to contemplate the mind in a single thought-moment relying on the constantly walking samādhi, this method originates from the Pratyutpanna-samādhi-sūtra and is named the Buddha-standing samādhi. The standing of the Buddhas involves three matters: first, the majestic power of the Buddhas; second, the power of samādhi; third, the power of fundamental merit. One is able within concentration to see the Buddhas of the present in the ten directions standing before one; like a person with clear eyes looking up at the stars at night, seeing the Buddhas of the ten directions is also like this. When engaging extensively in this practice, one must avoid bad companions and foolish people, as well as avoid relatives and leave one's hometown, always dwelling alone in solitude, not hoping for or seeking anything from other places, constantly begging for food and not accepting individual invitations, adorning and arranging the place of practice, fully preparing various delicacies, sweet fruits, fragrant flowers, and washing and bathing cleanly when going in and out to attend to bodily needs, changing clothes according to the regular rules, solely walking and circumambulating without the other three postures. One must have a fine, discerning master who is well able to guide and instruct, who understands the internal and external vinaya, and who removes obstacles and hindrances. One should revere this master as the World-Honoured One at the place where the samādhi is heard; if one sees faults in the master, seeking this samādhi will never succeed; one should cut off one's own flesh to make offerings [to him], how much more so with anything else! One also requires external protectors to care for one day and night, diligently and with patience, like a mother protecting her child. One also requires fine companions in practice to strictly urge and spur each other on, as if crossing dangerous paths together. One must make a firm pledge, resolving firmly with a strong mind of vigorous exertion: 'Even if my sinews and bones wither and decay, in studying this samādhi I will never become lax or fall back.' Generate great right faith that none can destroy, vigorous exertion that none can overtake, entering wisdom that none can equal, constantly attending upon a good master—practicing these four matters, one swiftly attains the samādhi. Furthermore, first, for a full three months, one must not entertain worldly thoughts and desires for even the snap of a finger. Second, for a full three months, one must not lie down in exhaustion for even the snap of a finger. Third, for a full three months, one must walk in meditation without stopping to rest and without sitting, except for eating and attending to bodily needs. Fourth, when expounding sūtras for others, one must not hope for clothing or food. One who practices these four methods swiftly attains the samādhi. Second, explaining the intent of the contemplation: that sūtra states: 'By what cause is this samādhi attained? Keeping the precepts, washing the utensils, dwelling alone in one place, one is mindful of Amitābha Buddha of the western quarter, who is ten million billion Buddha-lands away from here, expounding sūtras in the midst of the assembly of bodhisattvas. For three months, constantly be mindful. How to be mindful? Be mindful of that Buddha's marks one by one, from the thousand-spoked wheel mark on the soles of his feet up to the mark of the unseen crown of his head: "I shall attain these marks. Shall I attain the Buddha from the mind, or attain the Buddha from the body? The Buddha is not attained by means of the mind, nor attained by means of the body. The Buddha does not attain the Buddha's form by means of the mind, nor attain the Buddha's mind by means of form. Why is this? As for mind, the Buddha is without mind; as for form, the Buddha is without form; therefore, one does not attain sambodhi by means of this form or mind. The Buddha's form is already exhausted, up to the Buddha's consciousness is already exhausted. That which the Buddha has declared to be exhausted—foolish people do not see or know, but the wise understand. One does not attain the Buddha by means of body or speech; one does not attain the Buddha by means of wisdom. Why is this? Because when wisdom is sought, it cannot be found; when seeking the self, it is thoroughly unattainable, and there is nothing seen. All phenomena are originally without destruction, originally cut off from their origin." For example, like seeing the seven treasures and relatives and feeling joy in a dream, yet upon waking and reminiscing, not knowing where they are—one should know that mindfulness of the Buddha is like this. Again, like the courtesan in Śrāvastī named Sumanā: [a man] heard of her and was delighted, and in a dream at night engaged in relations with her; upon waking he reflected on it: she did not come and he did not go, yet the pleasurable affair was vivid—mindfulness of the Buddha is also like this. Like a person traveling in a great marsh who is hungry and thirsty, who dreams of getting delicious food; upon waking his belly is empty, and he reflects to himself that all existing things are like a dream. One should be mindful in this way. Do not rest time and time again; by means of this mindfulness, one will be born in the land of Amitābha Buddha. This is called emptiness of marks. It is like placing the seven treasures against lapis lazuli, their reflections appearing within it. It is also like a monk contemplating bones, giving rise to various lights: these lights are brought by no one, nor are there these bones; they are merely produced by the mind. Like an image in a mirror, it does not come from outside, nor does it emerge from within; because the mirror is pure, one sees one's own form. When the practitioner's form is pure, all that he possesses is pure. Wishing to see the Buddha, he immediately sees him; seeing him, he immediately inquires; hearing the sūtra, he rejoices greatly and reflects to himself: "From where did the Buddha come? I also went nowhere; that which I was mindful of, I immediately saw. The mind makes the Buddha; the mind itself sees that the mind is the Buddha; the mind is the Buddha's mind; it is my mind that sees the Buddha. The mind does not know the mind itself; the mind does not see the mind itself; when the mind gives rise to notions, that is delusion; the absence of notions is nirvāṇa. This Dharma cannot be shown; it is all produced by mindfulness; even if there is mindfulness, it is thoroughly non-existent and merely empty. The mind does not know the mind; having a mind, one does not see the mind; when the mind gives rise to notions, that is delusion; the absence of notions is nirvāṇa. This Dharma is not solid; it constantly abides in my mind." Understanding and seeing emptiness, all is without notions or thoughts; all phenomena cannot be grasped. Contemplating in accordance with reality shows that the Buddha path has no destination. The wise bodhisattva always thoroughly understands that these five destinies are fresh and pure, not receiving form; one who understands this accomplishes the Great Path.' Third, exhortation to cultivate [it]: if a practitioner wishes to attain wisdom like the great ocean, so that now none can act as a master to me, and sitting here without exercising supernormal powers to see all Buddhas, hear all that they expound, and upon hearing, receive and uphold it all—if one wishes to attain such merits, constantly walking samādhi is the foremost among all merits. Such a samādhi is the mother of all Buddhas, the eye of all Buddhas. The Daśabhūmika-vibhāṣā states: 'The pratyutpanna-samādhi is the father, and non-arising great compassion is the mother; all Tathāgatas are born from these two dharmas.' It also states: 'The retribution of this samādhi is that one attains non-retrogression toward the unsurpassed path. If one were to crush the earth, grasses, trees, and all objects of the great trichiliocosm into fine dust, each speck of dust becoming a Buddha-world, and filled that many worlds with treasures to practice giving, the merit would be exceedingly great; yet it does not equal hearing this samādhi without fear or terror, the blessed merit of which is immeasurable. How much more so faithfully receiving, upholding, reading, reciting, and explaining it for others—this again surpasses merely hearing without fear! And how much more so cultivating it with a concentrated mind for even the time of milking a cow—this again surpasses understanding with faith, how much more so being able to accomplish this samādhi! Therefore it is immeasurable.' The Amitāyus-sūtra states: 'Practicing this samādhi, hearing it for a moment, the merit cannot be fully stated; one enjoys peace and bliss in the present life and immediately enters the bodhisattva stage.' The Vibhāṣā states: 'That the fire of the kalpa, rulers, bandits, enemies, poison, or wild beasts should harm this person is impossible; this person is constantly protected and praised together by the devas, dragons, eight classes [of beings], and all Buddhas, who all wish to see him and come together to his place.' If a person hears of this samādhi and rejoices in accordance with all the four kinds above: 'The Buddhas and bodhisattvas of the three periods of time practiced this samādhi, and I also rejoice in accordance, dedicating [the merit] to bodhi,' then sūtras not yet heard can immediately be heard. The merit of rejoicing in accordance with this sūtra again surpasses the analogies above. If one does not cultivate such true Dharma, one loses immeasurable precious jewels, causing humans and devas to mourn for it—like holding sandalwood without looking or smelling, and instead calling it foul; like the son of a farmer wishing to trade a maṇi jewel for an ox. Since the practitioner has already heard of this samādhi, how could one not exert effort and diligently cultivate it?