釋淨土群疑論 7.39

7.39

I explain: Speaking generally of buddhānusmṛti, all three bodies are contemplated. Attaining the signless buddhānusmṛti-samādhi, one contemplates the dharmakāya Buddha; attaining the buddhānusmṛti-samādhi with signs, one contemplates the saṃbhogakāya and nirmāṇakāya Buddhas. However, relying upon the Avataṃsaka Sūtra, the Bhadrapāla Sūtra, the Pratyutpanna Sūtra, the Guanfo sanmei hai jing, the Guan jing, the Sūtra of the King of Drum-Sound (Dundubhīsvararāja), the Mañjuśrī Prajñāpāramitā, and so forth, they mostly explain that contemplating the Buddha's physical form (rūpakāya) is called buddhānusmṛti-samādhi. Furthermore, relying upon the first fascicle of the Bhadrapāla Sūtra: after having contemplated Amitābha and succeeded in seeing him, Amitābha broadly expounds for him the true aspect of all phenomena, namely that all phenomena are originally indestructible and have nothing that destroys them; because form is not destroyed, down to consciousness is not destroyed, and so on, until he does not contemplate that Tathāgata, nor does he apprehend that Tathāgata. After he has contemplated the Tathāgata in this way, he successively attains the samādhi of emptiness. 'Good son! This is called the samādhi of the correct mindfulness of the present manifestation of all buddhas.' From this we know that first seeing the physical form of Amitābha Buddha is precisely the buddhānusmṛti-samādhi of contemplating the physical form of the saṃbhoga and nirmāṇa [bodies]. Later attaining the samādhi of emptiness is precisely the buddhānusmṛti-samādhi of contemplating the dharmakāya. Moreover, through this meaning, for all practitioners of contemplation proceeding from coarse to subtle, first performing the contemplation of the physical form and later performing the contemplation of the dharmakāya is the proper sequence of practice.