樂邦文類 4.51

4.51

問：心外無法、佛不去來，何有見佛及來迎之事？答：唯心念佛，以唯心觀，遍該萬法。既了境唯心，了心即佛，故隨所念無非佛矣。《般舟經》云「如人夢見七寶，親屬歡喜。覺已追念，不知在何處。」如是念佛，此喻唯心所作，即有而空，故無來去。又如幻非實，則心佛兩亡。而不無幻相，則不壞心佛。空有無礙，即無去來，不妨普見。見即無見，常契中道。是以佛實不來、心亦不去，感應道交，唯心自見，如造罪眾生感地獄相。《唯識論》云「一切如地獄，同見獄卒等，能為逼害事。」故皆是罪人惡業心現，並無心外實銅狗鐵蛇等事。世間一切事法，亦復如是。然備遮那佛土，匪局東西。若正解了，然習累俱殄、理量雙親。

Question: Since there are no dharmas outside the mind and the Buddha neither comes nor goes, how can there be such things as seeing the Buddha and [the Buddha's] coming to welcome? Answer: Mind-only buddha-mindfulness uses mind-only contemplation to comprehensively encompass the myriad dharmas. Once one understands that objects are mind-only and understands that the mind is itself the Buddha, then in accord with whatever is recollected, there is nothing that is not the Buddha. The Pratyutpanna-samādhi Sūtra says: "Like a person who in a dream sees the seven treasures and whose relatives are joyful, but upon awakening reflects on it and does not know where they are." Mindfulness of the Buddha is just like this. This illustrates that it is produced by mind-only; being existent it is yet empty, and therefore there is no coming or going. Furthermore, being illusory and not real, both mind and Buddha are annihilated; yet not lacking illusory marks, mind and Buddha are not destroyed. Emptiness and existence are unimpeded: thus though there is no coming or going, this does not hinder universally seeing. Seeing is itself non-seeing, constantly tallying with the middle way. Hence the Buddha in truth does not come and the mind also does not go; response and stimulus spiritually intertwine, and through mind-only one sees it oneself, just as beings who commit transgressions experience the marks of hell. The Vijñaptimātratāsiddhi says: "All is like hell, where together they see hell wardens and the like who are able to torment and harm them." Thus all of these are the manifestations of the minds of transgressors due to evil karma, and there are completely no real copper dogs, iron snakes, or such things outside the mind. All mundane phenomena are also like this. Furthermore, Vairocana's Buddha-land is not restricted to east or west. If one understands correctly, then habitual defilements are completely wiped away, and principle and cognition are both intimately realized.