淨土論 2.30

2.30

第七如《大集經》云「佛告賢護言：『是中何等三昧能生如是諸功德？所謂思惟諸佛現前三昧，能生如是諸功德法。復次賢護！云何名為菩薩思惟諸佛現前三昧也？賢護！若有比丘、比丘尼、優婆塞、優婆夷，清淨持戒、具足諸行，獨處空閑如是思惟。於一切處，隨何方所，若聞西方阿彌陀如來應供等正覺，是人爾時如所聞已，即應作如是想念：「如我所聞，彼阿彌陀如來應供等正覺今在西方。經途去此過百千億諸佛國土，彼有世界名曰安樂。知是如來今現在彼，為諸菩薩周匝圍遶，處大眾中說法教化。」然而是人依聞佛故，繫念思惟，觀察不已，了了分明，終獲見彼彌陀如來應供等正覺也。復次賢護！譬如世間若男若女，於睡夢中見種種事，所謂金銀眾寶珍財倉庫，或見朋友諸知識輩，或見覺時心不樂者。是人夢中所對境界，或違或順、或憂或喜，有時語言歡喜極樂、有時摻感盡意悲哀。是人寤已，思惟憶念，如夢所見為他廣宣，追念夢中便生憂喜。如是賢護！彼善男子善女人，端坐繫念，專心想彼阿彌陀如來應供等正覺，如是相好、如是威儀、如是大眾、如是說法。如聞繫念，一心相續，次第不亂。或經一日、或復一夜，如是或至七日七夜，如我所聞，具足念故，是人必覩阿彌陀如來應供等正覺。若於晝時不能見者，若於夜分或夢中，阿彌陀佛必當現。』」釋曰：依此經，唯須假想，七日念佛，即得現見；非命終時也。

Seventh, as the Mahāsaṃnipāta-sūtra says: 'The Buddha told Bhadrapāla: "In this regard, what kind of samādhi can generate such merits? It is the so-called samādhi of the presence of the buddhas through contemplation that can generate such merit-bearing dharmas. Furthermore, Bhadrapāla, what is meant by a bodhisattva's samādhi of the presence of the buddhas through contemplation? Bhadrapāla, if there is a bhikṣu, bhikṣuṇī, upāsaka, or upāsikā who purely upholds the precepts, is complete in all practices, and stays alone in a quiet, secluded place contemplating thus: in all places, in whatever direction, if they hear of the western Tathāgata Amitābha, the Arhat, the Fully and Completely Awakened One, that person at that time, having heard this, should immediately form this thought and recollection: 'Just as I have heard, that Tathāgata Amitābha, the Arhat, the Fully and Completely Awakened One, is now in the west. Travelling from here across hundreds of thousands of koṭis of buddha-lands, there is a world named Sukhāvatī. I know that this Tathāgata is now present there, completely surrounded by bodhisattvas, residing among the great assembly, expounding the Dharma and transforming [beings].' Yet this person, relying on having heard of the Buddha, binds their thoughts in contemplation and observes without ceasing, distinctly and clearly, and ultimately comes to see that Tathāgata Amitābha, the Arhat, the Fully and Completely Awakened One. Furthermore, Bhadrapāla, it is just like a man or woman in the world who sees various things in a dream—such as gold, silver, the various treasures, precious goods, and storehouses; or sees friends and spiritual companions; or sees what during waking hours makes their mind displeased. The objects confronted by this person in the dream may be adverse or favorable, sorrowful or joyful; at times they converse with utmost joy and extreme delight, and at times they are grieved and utterly sorrowful. When this person awakens, they contemplate and recall it, widely proclaiming to others what was seen in the dream, and, recollecting what was in the dream, sorrow or joy arises. Just so, Bhadrapāla, when that good man or good woman sits upright and binds their thoughts, single-mindedly contemplating that Tathāgata Amitābha, the Arhat, the Fully and Completely Awakened One—such bodily marks, such deportment, such a great assembly, such preaching of the Dharma—binding their thoughts as they have heard, with single-minded continuity, sequentially and undisturbed, for perhaps one day, or perhaps one night, and thus up to seven days and seven nights, because they are complete in recollection as they have heard, that person is certain to behold the Tathāgata Amitābha, the Arhat, the Fully and Completely Awakened One. If they cannot see him during the day, then during the night or in a dream, the Buddha Amitābha is certain to appear."' Explanation: According to this sūtra, one only needs to engage in conceptual contemplation and mindfulness of the Buddha for seven days, and one immediately comes to see him in the present; it is not [only] at the time of death.