樂邦文類 4.138

4.138

欲修往生觀者，當於一處繩床西向，易觀想故、表正向故。加趺端坐，項脊相對，不昂不傴，調和氣息，定住其心。然所修觀門，經論甚多，初心凡夫那曾遍習？今從要易想，略示二種。於二種中，仍逐所宜，未必併用。其有於餘觀想熟者任便，但得不離淨土法門皆應修習。所言二種，一者扶普觀意，坐已自想，即時所修計功，合生極樂世界。當便起心，生於彼想。於蓮華中結加趺坐，作蓮華合想、作華開想。當華開時，有五百色光來照身想。作眼目開想、見佛菩薩及國土想。即於佛前坐聽妙法，及聞一切音聲，皆說所樂聞法，所聞要與十二部經合。作此想時，大須堅固令心不散。心想明了，如眼所見，經久乃起。二者直想阿彌陀佛丈六金軀，坐於華上。專繫眉間白毫一相，其毫長一丈五尺，周圍五寸，外有八楞。其毫中空，右旋宛轉，在眉中間，瑩淨明徹，不可具說，顯映金顏，分齊分明。作此想時，停心注想，堅固勿移。然復應觀想念所見，若成未成，皆想念因緣，無實性相，所有皆空，一如鏡中面像，如水現月影、如夢如幻，雖空而亦可見（二），皆心性所現。所有者即是自心，心不自知心、心不自見心，心有想即癡、無想即泥洹。心有心無，皆名有想，盡名為癡，不見法性（三）。因緣生法即空假中，不一不異、非縱非橫，不可思議。心想寂靜，則能成就念佛三昧，久而乃起。

Those who wish to cultivate the contemplation of rebirth should, in a single place, place a rope bed facing west, for the reason that it facilitates visualization and symbolizes the proper orientation. Sit upright in the cross-legged posture with neck and spine aligned, neither leaning forward nor hunching; harmonize your breathing, and settle and fix your mind. However, the contemplation methods cultivated in the sūtras and treatises are extremely numerous; how could a beginning commoner practice them all? Now, drawing from the essential and easy visualizations, two kinds are briefly demonstrated. Among these two kinds, one should follow what is suitable, not necessarily using both together. Those who are already proficient in other visualizations may do as they please; so long as one does not depart from the Pure Land teaching, one ought to cultivate it. Regarding the two kinds: First is to assist the intention of general contemplation. Having sat, visualize yourself that the merit cultivated at this very moment shall rightly lead to rebirth in the Land of Ultimate Bliss. You should immediately arouse the thought and visualize being born there: sitting cross-legged inside a lotus flower, visualizing the lotus flower closed, and visualizing the flower opening. When the flower opens, visualize five hundred colors of light coming to illuminate your body. Visualize opening your eyes, seeing the buddhas, bodhisattvas, and the land. Thereupon, visualize sitting before the Buddha listening to the wondrous Dharma, and hearing all sounds expound the Dharma you delight to hear, with all that is heard being in accord with the twelve divisions of the canon. When practicing this visualization, you must be extremely firm, keeping the mind undistracted. Let the mental visualization be clear and distinct, as if seen by the eyes; only after a long time should you arise. Second is to directly visualize Amitābha Buddha's sixteen-foot golden body sitting upon a flower. Exclusively focus on the single mark of the white curl between his eyebrows. The curl is one zhang and five chi in length, five cun in circumference, with eight ridges on the outside. The curl is hollow inside, spiraling to the right between the eyebrows, pristine, bright, and transparent beyond full description, shining against the golden countenance with clear boundaries. When practicing this visualization, halt the mind and concentrate on the visualization, firm and unmoving. Furthermore, one should contemplate that whatever is seen through mindfulness and visualization, whether accomplished or not yet accomplished, is all conditioned by mindfulness and visualization, lacking real nature and marks; all that exists is empty, just like a reflection of a face in a mirror, like the moon's reflection in water, like a dream, like an illusion. Though empty, it can still be seen; all is manifested by the nature of the mind. All that exists is one's own mind. The mind does not know the mind itself; the mind does not see the mind itself. If the mind has thoughts, that is delusion; if it is without thought, that is nirvāṇa. That the mind exists and that the mind does not exist are both termed having thoughts, and all are termed delusion, failing to see the dharmatā. Dharmas born of causes and conditions are identical to the empty, provisional, and middle; neither one nor different, neither vertical nor horizontal, inconceivable. When mental visualization is quiescent, one is able to accomplish the buddha-mindfulness samādhi; only after a long time should one arise.