樂邦文類 1.207

1.207

The Zhiguan states: "The constantly walking samādhi comes from the Pratyutpanna-sūtra. 'Pratyutpanna' is translated as 'the Buddha standing'. 'The Buddha standing' has three meanings (as in the sūtra). When this samādhi is accomplished, one is able in concentration to see the Buddhas of the ten directions standing before one. Clarifying this samādhi consists of three aspects: First, physical permissions and prohibitions. As for what is physically permitted, one constantly walks, avoids bad acquaintances, constantly dwells alone, constantly practices begging for food without accepting personal invitations, adorns the site of the Way, washes one's body, changes one's robes, and exclusively engages in circumambulation, taking ninety days as one period. One makes a solemn vow: 'Even if my sinews and bones should wither and decay, if I do not master this samādhi, I will never rest.' Second, oral speaking and silence. For ninety days one's mouth constantly chants the name of Amitābha Buddha without rest, and for ninety days one's mind is constantly mindful of Amitābha Buddha without rest. Either chanting and mindfulness are engaged together, or mindfulness precedes and chanting follows, or chanting precedes and mindfulness follows; chanting and mindfulness continue in succession without any rest. Chanting Amitābha is equivalent to chanting the merits of the Buddhas of the ten directions, yet one solely takes Amitābha as the master of the Dharma gate. To state the essential: step after step, sound after sound, thought after thought, one focuses solely on Amitābha. Third, mental stopping and seeing. For three months one constantly contemplates the thirty-two marks of Amitābha, from the thousand-spoked wheel marks under his feet, contemplating each mark in reverse order up to the invisible crown; one should also contemplate from the crown down to the thousand-spoked wheels, aspiring: 'May I also attain these marks.' Furthermore, one reflects: 'Shall I attain the Buddha from the mind, or attain the Buddha from the body? The Buddha is not attained by the mind, nor attained by the body; one does not attain the Buddha's form by the mind, nor attain the Buddha's mind by form.' The wise clearly understand that fundamentally nothing exists, eradicating the root and cutting off the branches (emptiness). It is like dreaming of the seven jewels and relatives: after waking, one does not know where they are. It is also like a courtesan engaging in intercourse in a night dream: upon waking and reflecting on it, there is no coming and no going, yet the pleasurable affair seemed vivid and real. It is also like eating fine food in a dream: upon waking, one's stomach is empty. One reflects that all existing dharmas are like dreams; this is called contemplation of the provisional mark (provisionality). One reflects: 'From where did the Buddha come? Nor did I go anywhere. What my mind contemplates, that I see; the mind makes the Buddha-mind. One sees for oneself that the mind sees the Buddha, the mind is the Buddha, the mind is oneself, and the mind sees the Buddha; the mind does not know itself, and the mind does not see itself. A mind with thoughts is foolishness; a mind without thoughts is nirvāṇa. These dharmas cannot be pointed out; all are fabricated by mindfulness. Even if there is mindfulness, it is thoroughly non-existent' (middle). If one wishes to attain wisdom like the great ocean and, sitting right here without exerting supernatural powers, see all the Buddhas, one should cultivate this samādhi. This samādhi is foremost among all merits. This samādhi is the father and mother of all Buddhas; all Tathāgatas are born from this Dharma."