樂邦文類 3.54

3.54

杭州南山淨慈道場比丘法真大師守一，結同志洎檀越，用金銀真珠珊瑚琥珀硨磲碼碯造彌陀佛像。聖相殊妙，感應非一。無為子瞻仰讚歎，碎七寶以為微塵、聚寶塵以為佛身，見寶塵即見佛，佛無不是寶；見佛身即見寶，寶無不是佛。七寶，世間寶也，眾生貪取無有厭足，不得即瞋，癡不能悟，此惡道之因也。七寶既已為尊像矣，則非世間所用，乃出世之寶也。遇寶像者，應生恭敬，嚴奉禁戒、純固定力、了達智慧，此淨土之因也。佛身等於大虛，故不設五藏。以眾生心為心，故會中之人各書彌陀一願，每四十八人而彌陀之願周矣，悉以藏于身中，示願願不忘眾生也。髻螺千有二百，一一實以舍利，堅固願力也。像成之日，以八種香湯灌沐如來，表八功德水也。人隨意以飲之，均甘露味也。一身清淨，則一切身清淨；一念清淨，則一切念清淨。然則不離娑婆，頓超極樂，一見寶像，成就大緣。豈思議之可及哉？乃作偈云：

At the Jingci Bodhimaṇḍa on the South Mountain of Hangzhou, the monk and Great Master Fazhen, Shouyi, joined with like-minded companions and dānapatis to make an image of Amitābha Buddha using gold, silver, pearls, coral, amber, tridacna, and agate. Its sagely marks were extraordinary and wondrous, and its efficacious responses were not just one. The Master of Non-action [Yang Jie] gazed up at it and praised it, [saying]: 'Pulverize the seven treasures into fine dust, and gather the jewel-dust into a Buddha's body—seeing the jewel-dust is seeing the Buddha, and there is no Buddha that is not jewels; seeing the Buddha's body is seeing the jewels, and there are no jewels that are not the Buddha. The seven treasures are worldly treasures; sentient beings greedily grasp them without satisfaction, become angry when they cannot obtain them, and in their folly cannot awaken—these are the causes of the evil destinies. Once the seven treasures have been made into the revered image, they are no longer for worldly use, but are supermundane treasures. Those who encounter this treasure image should give rise to reverence, strictly observe the prohibitive precepts, solidly stabilize their power of concentration, and penetrate through to wisdom—these are the causes of the Pure Land. The Buddha's body is equal to the great void, hence it does not possess the five viscera. Taking the minds of sentient beings as his mind, the people in the gathering each wrote down one vow of Amitābha; with every forty-eight persons, the vows of Amitābha were complete, and all were deposited inside the body, showing that vow after vow, he never forgets sentient beings. His curled topknots number one thousand two hundred, each filled with relics, manifesting the firmness of the power of his vows. On the day the image was completed, they bathed the Tathāgata with eight kinds of scented water, representing the water of eight merits. People drank it at will, sharing alike in the taste of amṛta. When one body is pure, all bodies are pure; when one thought is pure, all thoughts are pure. Therefore, without leaving the Sahā world, one suddenly transcends to the Utmost Bliss; with a single sight of the treasure image, one accomplishes a great condition. How could this be reachable by thought or discussion?' Thereupon he composed a verse, which says: