[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [樂邦文類](https://indike.org/pramana/in.bauddha.taisho.1969a) › 1.207 # 樂邦文類 1.207 樂邦文類 1.207 - **Language:** Classical Chinese ### [1.207](https://indike.org/pramana/in.bauddha.taisho.1969a.1.207) 《止觀》云「常行三昧，出《般舟經》。般舟，翻為佛立。佛立有三義（如經）。此三昧成，能於定中見十方佛在前立。明此三昧有三：一、身開遮。身開常行，避惡知識，常獨處止，常行乞食，不受別請，嚴飾道場，盥沐其身，改換衣服，唯專行旋，九十日為一期。要期誓願：使我筋骨枯朽，學是三昧不得，終不休息。二、口說默。九十日口常唱阿彌陀佛名無休息，九十日心常念阿彌陀佛無休息。或唱念俱運、或先念後唱、或先唱後念，唱念相繼無休息時。若唱彌陀，即是唱十方佛功德等，但專彌陀為法門主。舉要言之，步步聲聲念念唯在彌陀。三、意止觀。三月常念彌陀三十二相，從足下千輻輪相，一一逆緣念諸相，乃至無見頂；亦應從頂緣至千輻輪，令我亦逮是相。又念我當從心得佛、從身得佛。佛不用心得、不用身得，不用心得佛色、不用色得佛心。智者曉了本無所有、壞本絕末（空），如夢見七寶親屬，覺已不知在何處。又如婬女夜夢從事，覺已念之，不來不往，樂事宛然。又如夢食美食，覺已腹空。自念一切所有法皆如夢，是名如相念（假）。自念佛從何所來？我亦無所至，我所念即見，心作佛心。自見心見佛、心是佛、心是我、心見佛，心不自知心、心不自見心。心有想為癡，心無想是泥洹。是法無可示者，皆念所為。設有念，亦了無所有（中）。若人欲得智慧如大海，於此坐不運神通悉見諸佛者，當修是三昧。是三昧於諸功德最為第一。此三昧是諸佛父母，一切如來從是法生。」 > The Zhiguan states: "The constantly walking samādhi comes from the Pratyutpanna-sūtra. 'Pratyutpanna' is translated as 'the Buddha standing'. 'The Buddha standing' has three meanings (as in the sūtra). When this samādhi is accomplished, one is able in concentration to see the Buddhas of the ten directions standing before one. Clarifying this samādhi consists of three aspects: First, physical permissions and prohibitions. As for what is physically permitted, one constantly walks, avoids bad acquaintances, constantly dwells alone, constantly practices begging for food without accepting personal invitations, adorns the site of the Way, washes one's body, changes one's robes, and exclusively engages in circumambulation, taking ninety days as one period. One makes a solemn vow: 'Even if my sinews and bones should wither and decay, if I do not master this samādhi, I will never rest.' Second, oral speaking and silence. For ninety days one's mouth constantly chants the name of Amitābha Buddha without rest, and for ninety days one's mind is constantly mindful of Amitābha Buddha without rest. Either chanting and mindfulness are engaged together, or mindfulness precedes and chanting follows, or chanting precedes and mindfulness follows; chanting and mindfulness continue in succession without any rest. Chanting Amitābha is equivalent to chanting the merits of the Buddhas of the ten directions, yet one solely takes Amitābha as the master of the Dharma gate. To state the essential: step after step, sound after sound, thought after thought, one focuses solely on Amitābha. Third, mental stopping and seeing. For three months one constantly contemplates the thirty-two marks of Amitābha, from the thousand-spoked wheel marks under his feet, contemplating each mark in reverse order up to the invisible crown; one should also contemplate from the crown down to the thousand-spoked wheels, aspiring: 'May I also attain these marks.' Furthermore, one reflects: 'Shall I attain the Buddha from the mind, or attain the Buddha from the body? The Buddha is not attained by the mind, nor attained by the body; one does not attain the Buddha's form by the mind, nor attain the Buddha's mind by form.' The wise clearly understand that fundamentally nothing exists, eradicating the root and cutting off the branches (emptiness). It is like dreaming of the seven jewels and relatives: after waking, one does not know where they are. It is also like a courtesan engaging in intercourse in a night dream: upon waking and reflecting on it, there is no coming and no going, yet the pleasurable affair seemed vivid and real. It is also like eating fine food in a dream: upon waking, one's stomach is empty. One reflects that all existing dharmas are like dreams; this is called contemplation of the provisional mark (provisionality). One reflects: 'From where did the Buddha come? Nor did I go anywhere. What my mind contemplates, that I see; the mind makes the Buddha-mind. One sees for oneself that the mind sees the Buddha, the mind is the Buddha, the mind is oneself, and the mind sees the Buddha; the mind does not know itself, and the mind does not see itself. A mind with thoughts is foolishness; a mind without thoughts is nirvāṇa. These dharmas cannot be pointed out; all are fabricated by mindfulness. Even if there is mindfulness, it is thoroughly non-existent' (middle). If one wishes to attain wisdom like the great ocean and, sitting right here without exerting supernatural powers, see all the Buddhas, one should cultivate this samādhi. This samādhi is foremost among all merits. This samādhi is the father and mother of all Buddhas; all Tathāgatas are born from this Dharma." > — English (machine translation) (machine translation) - [Previous: 1.206](https://indike.org/pramana/in.bauddha.taisho.1969a.1.206) - [Next: 1.208](https://indike.org/pramana/in.bauddha.taisho.1969a.1.208) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.1969a.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1969a~en-mt.1.207) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1969a.1.207](https://indike.org/pramana/in.bauddha.taisho.1969a.1.207) · Pramāṇa