[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) › 2.69 # 樂邦文類 2.69 樂邦文類 2.69 - **Language:** Classical Chinese ### [2.69](https://indike.org/pramana/in.bauddha.taisho.1969a.2.69) 序曰：念佛三昧者何？思專想寂之謂。思專則志一不撓，想寂則氣虛神朗。氣虛則智恬其照，神朗則無幽不徹，斯二乃是自然之玄符，會一而致用也，是故靖恭閑宇而感物通靈。御心唯正，動而入微，此假修以凝神、積習以移性，猶或若茲。況夫尸居坐忘、冥懷至極，智落宇宙而闇蹈大方者哉！請言其始。菩薩初登道位、甫窺玄門，體寂無為而無弗為。及其神變也，則令修短葺常度巨細互相違，三光迴景以移照，天地卷而入懷矣。又諸三昧其名甚眾，功高易進，念佛為先。窮玄極寂，尊號如來，神體合變，應不以方。故今入斯定者，昧然忘知，即所緣以成鑒。鑒明則內照交映而色象生焉，非耳目之所暨而聞見行焉。於是覩夫淵凝虛鏡之體，則悟靈相湛一清明，自然察玄音之叩，心聽則塵累每消、滯情融朗，非天下之至妙，孰能與於此？以茲而觀，一覿之感乃發久習之深覆、豁昏俗之重迷；若匹夫眾定之所緣，故不得語其優劣，居可知也。是以奉誠諸賢，咸思一揆之契，咸寸陰之頹景、懼來儲之未積。於是洗心法堂、整衿清向，夜分忘寢、夙霄惟勤，庶夫貞詣之功以通三乘之志，臨津濟物與九流而同往，仰援超步，拔茆之興，俯引約進，秉策其後，以覽眾篇之揮翰，豈徒文詠而已哉（廬山集。又載王喬之念佛三昧詩，見下第五卷）。 > The preface states: What is the samādhi of buddha-mindfulness? It refers to focusing the thoughts and stilling conception. When thoughts are focused, the intention is unified and unfaltering; when conception is stilled, the breath is emptied and the spirit is luminous. When the breath is emptied, wisdom calmly shines; when the spirit is luminous, there is no obscurity it does not penetrate. These two are inherently mysterious tallies: bringing them into unity produces efficacy. Therefore, resting reverently in tranquil seclusion, one responds to things and communes with the numinous. Directing the mind solely with rectitude, in motion one enters into the subtle. Even when relying on cultivation to concentrate the spirit and accumulating habituation to transform nature, it is still like this—how much more so for one who resides like a corpse and sits in forgetfulness, profoundly harboring the utmost ultimate, whose wisdom drops away the universe and who silently treads the Great Way! / Allow me to speak of its beginning. When a bodhisattva first ascends to the rank of the Path and merely peeks into the mysterious gate, his substance is quiet and non-active, yet there is nothing he does not do. When it comes to his spiritual transformations, he causes length and shortness to alter their regular measures, and magnitude and minuteness to invert mutually; the three luminaries reverse their beams to shift their illumination, and heaven and earth roll up and enter his bosom. Furthermore, the names of the various samādhis are extremely numerous; yet for one of high efficacy and easy progress, buddha-mindfulness is paramount. Reaching the utmost mystery and the ultimate tranquility, the honorable title is 'Tathāgata.' The spiritual essence unites with transformations, responding without fixed direction. Thus, those who enter this concentration now become oblivious and forget knowledge, relying on the objective support to form a mirror. When the mirror is bright, internal illumination reflects back and forth, and forms and images arise therein; what cannot be reached by ears and eyes is heard and seen here. Thereupon, beholding the profound, congealed, and empty substance of the mirror, one awakens to the numinous characteristics being calm, unified, clear, and bright. Naturally discerning the striking of mysterious sounds, when the mind listens, the defiling encumbrances are ever dissolved and stagnant sentiments thaw into radiance. Were it not the utmost marvel under Heaven, who could take part in this? / Viewing it from this, the response of a single glimpse discloses the deep coverings of long habituation and clears away the heavy delusions of the dim world. If compared with the objective supports of common men's various concentrations, their superiority and inferiority need not even be discussed, for it can be known right where one dwells. Therefore, all these worthy gentlemen of sincere devotion contemplated the concordance of a single measure; they lamented the declining shadows of fleeting moments and feared that future provisions were not yet accumulated. Thereupon, washing their minds in the Dharma hall and adjusting their lapels toward the pure orientation, they forgot sleep at midnight and were diligent from morning till dusk, hoping that the merit of their upright attainment would communicate the aspirations of the three vehicles, crossing over beings at the ford to proceed together with the nine streams. Looking upward to grasp what leaps forward, they were stirred to pull out the reeds; looking downward to guide those advancing moderately, they held the whip behind them. Looking over the writings of these multiple compositions, how could they merely be literary verses? (Mount Lu Collection. It also records Wang Qiaozhi's poem on the samādhi of buddha-mindfulness; see fascicle 5 below.) > — English (machine translation) (machine translation) - [Previous: 2.68](https://indike.org/pramana/in.bauddha.taisho.1969a.2.68) - [Next: 2.70](https://indike.org/pramana/in.bauddha.taisho.1969a.2.70) - [Up: 2](https://indike.org/pramana/in.bauddha.taisho.1969a.2) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1969a~en-mt.2.69) — English, machine translation ## Linked texts (1) - [翻譯名義集](https://indike.org/pramana/in.bauddha.taisho.2131.4.51) — 法雲, Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1969a.2.69](https://indike.org/pramana/in.bauddha.taisho.1969a.2.69) · Pramāṇa