樂邦文類 1.206

1.206

佛言：「何因致現在諸佛悉在前立三昧？其有四眾持戒完具，獨一處止，心念西方阿彌陀佛今現在，去是千億萬佛剎，其國名須摩提，在眾菩薩中央說經。一切常念彼佛，譬如夢中見金寶，親屬相與娛樂，覺已說之。若人念彼佛一日晝夜，若過七日七夜，阿彌陀佛於覺不見，夢中見之。心作念時，諸佛國土、大山須彌、幽冥之處悉為開闢，不持神足到其佛剎。便於是間，坐見彼佛，聞所說經。譬如舍衛有三婬女，時羅閱國有三男子，本未曾見，聞之婬意即動。夢到其所，與共棲宿，婬事宛然。用是念故，見佛當生。常念佛身有三十二相端正無比，用念佛故，得空三昧。又如夢中食甘美飲食，覺已腹空，自念一切所有皆如夢也。佛於三昧中立，有三事持：佛威神力持、佛三昧力持、本功德力持。用是三事，故得見佛。作是念：佛從何所來？去到何所？自念佛無所從來，我亦無所至。我所念即見，心作佛心。自見心是佛心，是恒薩阿竭心是我身心。見佛心不自知心，心不自見心。心有想為癡心，無想是泥洹。是法無可樂者，皆念所為。設使念為空耳。復有四事，疾得是三昧：一者不得有世間思想如指相彈頃三月；二者不得臥出三月，如指相彈頃；三者經行不得休息，不得坐三月，除飯食左右；四者為人說經，不得望人衣服飲食。佛威神力，於三昧中立，東視百千佛、百萬佛、百億佛。如是十方悉見諸佛。」

The Buddha said: "By what cause does one attain the samādhi in which the present Buddhas all stand before one? If there are members of the fourfold assembly who maintain the precepts completely, dwell alone in a solitary place, and contemplate in mind that Amitābha Buddha of the western direction is now present, removed from here by hundreds of thousands of koṭis of myriad Buddha lands, in a land named Sukhāvatī, expounding the scriptures in the midst of an assembly of bodhisattvas; they should constantly be mindful of that Buddha at all times. It is like seeing gold and jewels in a dream, rejoicing together with relatives, and speaking of it after waking. If a person is mindful of that Buddha for one day and night, or up to seven days and nights, though not seeing Amitābha Buddha while awake, they will see him in a dream. When the mind engages in mindfulness, the Buddha lands, the great Mount Sumeru, and the dark realms will all open wide to view, without [one's having to] use supernatural travel to reach that Buddha land. Right here, seated, one sees that Buddha and hears the scriptures he expounds. For example, in Śrāvastī there were three courtesans, and at that time in Rājagṛha there were three men who had never seen them before, but upon hearing of them their lustful thoughts were stirred. In dreams they went to their dwelling, slept together, and the erotic act seemed vivid and real. Through such mindfulness, upon seeing the Buddha one shall attain rebirth. Constantly contemplate that the Buddha's body possesses the thirty-two marks, upright and incomparable; through buddha-mindfulness one attains the samādhi of emptiness. It is also like eating delicious food in a dream: after waking, one's stomach is empty, and one reflects that all existing things are like dreams. That the Buddha stands within samādhi is sustained by three things: the sustaining power of the Buddha's awe-inspiring spiritual might, the sustaining power of the Buddha's samādhi, and the sustaining power of one's own fundamental merits. Sustained by these three things, one is therefore able to see the Buddha. One forms this thought: 'From where did the Buddha come? To where did he go?' One reflects: 'The Buddha came from nowhere, nor did I go anywhere. What my mind contemplates, that I see; the mind makes the Buddha-mind. Seeing for oneself that the mind is the Buddha-mind, this tathāgata-mind is my own body and mind. The mind that sees the Buddha does not know itself; the mind does not see itself. A mind with thoughts is a foolish mind; non-thought is nirvāṇa. In these dharmas there is nothing to delight in; all is fabricated by mindfulness. Even mindfulness is merely empty.' Furthermore, there are four things by which one swiftly attains this samādhi: first, one must not entertain worldly thoughts for even the snap of a finger for three months; second, one must not lie down to sleep for three months, even for the snap of a finger; third, one must practice walking meditation without resting and must not sit down for three months, except when taking food and answering calls of nature; fourth, when expounding scriptures to others, one must not seek clothing or food from them. Through the Buddha's awe-inspiring spiritual power, standing within samādhi, looking to the east one sees hundreds of thousands of Buddhas, millions of Buddhas, hundreds of billions of Buddhas. In this way, in all the ten directions, one sees all the Buddhas."