[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) › 1.210 # 樂邦文類 1.210 樂邦文類 1.210 - **Language:** Classical Chinese ### [1.210](https://indike.org/pramana/in.bauddha.taisho.1969a.1.210) 佛告賢護：「若欲成就諸佛現前三昧，隨所念處即見如來，如取清油、淨水、水晶、明鏡，用是四物觀己而像，善惡好醜影現分明。而彼現像，不從四物出，亦非餘處來，非自然有、非人造作。當知彼像無所從來亦無所去，無生無滅、無有住所，菩薩亦爾。即復思惟：今此佛者從何所來？而我是身復從何出？觀彼如來竟無來處及以去處。我身亦爾，本無出處，豈有轉還？彼復應作如是思惟：今此三界，唯是心有。何以故，隨彼心念，還自見心。今我從心見佛，我心作佛，我心是佛、我心是如來。我心是我身，我心見佛。心不知心、心不見心。心有想念則成生死，心無想念即是涅槃。所思既滅，能想亦空。當知菩薩因此三昧證大菩提。」 > The Buddha told Bhadrapāla: "If one wishes to accomplish the samādhi of the present Buddhas appearing before one, wherever one directs one's thoughts one immediately sees the Tathāgata. Just as taking clear oil, clean water, crystal, or a bright mirror, and using these four things to view one's own form, good or bad, beautiful or ugly, the reflected image appears distinctly. Yet that reflected image does not come out of the four things, nor does it come from elsewhere; it does not exist of its own nature, nor is it created by human effort. You should know that the image comes from nowhere and goes nowhere, neither arising nor ceasing, having no place where it abides; so it is with the bodhisattva. One then further reflects: 'Now from where did this Buddha come? And from where did this body of mine emerge?' One contemplates that that Tathāgata ultimately has no place of coming or going. My body is also like this: fundamentally it has no place of arising, so how could there be returning? Furthermore, one should reflect thus: 'Now these three realms exist only as mind. Why? Following that mind's thoughts, one returns to see one's own mind. Now I see the Buddha from the mind; my mind makes the Buddha; my mind is the Buddha; my mind is the Tathāgata. My mind is my body; my mind sees the Buddha. Mind does not know mind; mind does not see mind. When the mind has thoughts and conceptions, it constitutes saṃsāra; when the mind is without thoughts and conceptions, it is nirvāṇa.' When what is thought of has ceased, that which thinks is also empty. You should know that it is due to this samādhi that bodhisattvas realize great bodhi." > — English (machine translation) (machine translation) - [Previous: 1.209](https://indike.org/pramana/in.bauddha.taisho.1969a.1.209) - [Next: 1.211](https://indike.org/pramana/in.bauddha.taisho.1969a.1.211) - [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.1.210) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1969a.1.210](https://indike.org/pramana/in.bauddha.taisho.1969a.1.210) · Pramāṇa