樂邦文類 4.150

4.150

出出世間之法，欲得成辦省力，莫若繫心一緣。秖如稱念阿彌陀佛名號，念若出聲，不唯曰久，耗乏臟氣，齒舌擊磕。心念隨動，耳根承攬，分別識生。聞性內搖，隨出不反。是三成勞，積久或怠。若秖心念不作音聲，心機潛伏，未得慧照，安事反聞？外機不抽、內對不出，沈濁昏住，易成廢忘。有巧方便，無用動口、不出音聲，微以舌根敲擊前齒，心念隨應，隨心應量，循業發現舌意根下，念念之中便有阿彌陀佛四字音聲歷歷可陳。聲不越竅、聞性內融，心應舌機，機抽念根，心竅在舌；擊擊竅聞、機機念復，寄竅在耳；從聞入流，聞皮精元，寂聞聞性。是三融會，念念圓通，肉團心現本性彌陀、五濁身遊唯心淨剎，久久遂成唯心識觀。若是利根之人，念念不生、心心無所，六根杳寂、諸識消落，法法全真、門門絕待，瞥爾遂成真如實觀。初機後學，唯除賓客寒溫時、大小便利時可暫停念。如或未免葷茹睡臥，未至昏瞑，乃至營辦家事種種作務，自不用捨，亦自不相妨礙。心口念念聲聲稱誦勝號，更有甚邪思惡慮敢萌於心？自然純一無雜。若能都攝六根，淨念相繼，不過旬月便成三昧，所謂是心作佛、是心見佛、是心是佛。上根大器一念直超，平展之流善觀方便。釣臺江公望述。

Among mundane and supramundane dharmas, if one wishes to accomplish them with minimal effort, nothing surpasses focusing the mind on a single object. Take, for example, reciting the name of Amitābha Buddha. If one recites aloud, not only will it exhaust the visceral qi over time, but the teeth and tongue strike against one another; the mental thoughts move accordingly, the ear faculty receives them, and discriminative consciousness arises. The nature of hearing is stirred within, flowing outward without returning. When these three cause weariness, negligence will arise over time. If one only recites mentally without making sound, the mental mechanism remains submerged and dormant, lacking the illumination of wisdom—how could it accomplish the turning back of hearing? When the external mechanism is not drawn out and the internal response does not emerge, one sinks into turbid lethargy, and it easily ends in abandonment and forgetfulness. There is an ingenious expedient: without needing to move the mouth or produce any sound, slightly tap the front teeth with the root of the tongue; the mental thought responds accordingly, its measure according with the mind. Following one's karma, it manifests beneath the faculties of tongue and mind; in thought after thought, the sound of the four characters 'A-mi-tuo-fo' is distinctly presented. The sound does not pass beyond the apertures, and the nature of hearing blends within. The mind responds to the tongue's mechanism, the mechanism draws out the root of mindfulness, and the aperture of the mind resides in the tongue; tap after tap, the aperture hears; pulse after pulse, mindfulness returns, lodging its aperture in the ear. Entering the stream from hearing, one hears the subtle source of hearing's crust and calmly hears the nature of hearing. When these three blend and harmonize, thought after thought becomes perfectly penetrating: the fleshy heart reveals the Amitābha of one's fundamental nature, and the body of the five turbidities roams the Pure Land of mind-only. Over time, one thereby accomplishes the contemplation of mind-only consciousness. If one is a person of sharp faculties, thought after thought does not arise, mind after mind has no abiding place, the six faculties are profoundly tranquil, the consciousnesses fade away, dharma after dharma is entirely real, and gate after gate transcends duality—in a flash, one thereby accomplishes the true contemplation of tathatā. For beginners and later students, only during times of greeting guests or easing nature may they temporarily pause their mindfulness. If one cannot yet avoid meat or reclining in sleep, provided one has not reached deep slumber, or even while managing household affairs and various tasks, one naturally need not abandon it, nor will it hinder them. When mind and mouth in thought after thought and sound after sound recite the supreme name, what perverse thought or evil deliberation could dare sprout in the mind? Naturally, it will become pure, unified, and unmixed. If one can gather in the six faculties so that pure mindfulness continues uninterrupted, in no more than ten days to a month one will accomplish the samādhi—what is called 'this mind creates the Buddha, this mind sees the Buddha, this mind is the Buddha.' Those of superior faculties and great capacity surpass [stages] directly in a single thought; ordinary people should skillfully contemplate this expedient. Recorded by Jiang Gongwang of Diaotai.