樂邦文類 1.138

1.138

長水疏曰「無量壽亦名無量光。一專為憶如佛，一人專忘謂不念者。如是眾生見佛不定，故云若逢不逢等。佛與眾生憶念相應，故如形影。念佛心者，初即以生滅心緣佛相好，專注一境心無間然，見佛相好如鏡現像。復觀所念之佛俱為虛妄，本無自性，從念想現。故能念之心，已起未起自何而有？不見一法，畢竟空寂，本來離念。離念相者，等虛空界，無所不遍。法界一相，即是如來平等法身，故曰入無生忍。我既得度，眾生與我無異，無異之性互相關涉，故念佛者我皆攝之。念屬意根，意即諸根所依，故云都攝。念即無念，故云淨念。不以念間，故云相繼。」集解曰「以證驗修，念佛之心不可單約事解，念存三觀、佛具三身、心破三惑，無生忍位方可得入。」

The commentary by Changshui says: 'Amitāyus is also named Amitaprabha. "One single-mindedly remembers" refers to the Buddha; "one single-mindedly forgets" refers to those who are not mindful. For such sentient beings, seeing the Buddha is uncertain, hence it says "if they meet, it is as though they do not meet," and so forth. When the Buddha and sentient beings are reciprocally aligned in recollection, they are like a form and its shadow. As for the mind of buddha-mindfulness, initially, with a mind subject to arising and ceasing, one directs oneself toward the marks and signs of the Buddha, concentrating on a single realm without interruption, seeing the marks and signs of the Buddha like an image appearing in a mirror. Furthermore, one contemplates that the Buddha who is the object of mindfulness is entirely illusory, originally lacking self-nature, manifesting from mental recollection. Thus, as for the mind capable of mindfulness: whether already arisen or not yet arisen, from where does it come? Not seeing a single dharma, it is ultimately empty and quiescent, originally free from thought. That which is free from the mark of thought is equal to the realm of empty space, with nowhere it does not pervade. The single mark of the dharmadhātu is itself the Tathāgata's impartial dharmakāya; therefore it is said to enter the forbearance of the non-arising of dharmas. Since I have attained liberation, sentient beings are no different from me; this nature of non-difference mutually implicates one another, so I gather all who are mindful of the Buddha. Mindfulness belongs to the mental sense-base, and the mind is that on which all sense organs rely, hence it says "gathering in all." Mindfulness is itself non-thought, hence it says "pure mindfulness." Not being interrupted by [deluded] thoughts, it is said to "continue in succession."' The *Collected Explanations* says: 'Examining practice through realization, the mind of buddha-mindfulness cannot be understood merely in terms of phenomena: with mindfulness preserving the threefold contemplation, the Buddha possessing the trikāya, and the mind shattering the three delusions, only then can one enter the stage of the forbearance of the non-arising of dharmas.'