淨土論 2.30

2.30

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.