樂邦文類 2.69

2.69

The preface states: What is the samādhi of buddha-mindfulness? It refers to focusing the thoughts and stilling conception. When thoughts are focused, the intention is unified and unfaltering; when conception is stilled, the breath is emptied and the spirit is luminous. When the breath is emptied, wisdom calmly shines; when the spirit is luminous, there is no obscurity it does not penetrate. These two are inherently mysterious tallies: bringing them into unity produces efficacy. Therefore, resting reverently in tranquil seclusion, one responds to things and communes with the numinous. Directing the mind solely with rectitude, in motion one enters into the subtle. Even when relying on cultivation to concentrate the spirit and accumulating habituation to transform nature, it is still like this—how much more so for one who resides like a corpse and sits in forgetfulness, profoundly harboring the utmost ultimate, whose wisdom drops away the universe and who silently treads the Great Way! / Allow me to speak of its beginning. When a bodhisattva first ascends to the rank of the Path and merely peeks into the mysterious gate, his substance is quiet and non-active, yet there is nothing he does not do. When it comes to his spiritual transformations, he causes length and shortness to alter their regular measures, and magnitude and minuteness to invert mutually; the three luminaries reverse their beams to shift their illumination, and heaven and earth roll up and enter his bosom. Furthermore, the names of the various samādhis are extremely numerous; yet for one of high efficacy and easy progress, buddha-mindfulness is paramount. Reaching the utmost mystery and the ultimate tranquility, the honorable title is 'Tathāgata.' The spiritual essence unites with transformations, responding without fixed direction. Thus, those who enter this concentration now become oblivious and forget knowledge, relying on the objective support to form a mirror. When the mirror is bright, internal illumination reflects back and forth, and forms and images arise therein; what cannot be reached by ears and eyes is heard and seen here. Thereupon, beholding the profound, congealed, and empty substance of the mirror, one awakens to the numinous characteristics being calm, unified, clear, and bright. Naturally discerning the striking of mysterious sounds, when the mind listens, the defiling encumbrances are ever dissolved and stagnant sentiments thaw into radiance. Were it not the utmost marvel under Heaven, who could take part in this? / Viewing it from this, the response of a single glimpse discloses the deep coverings of long habituation and clears away the heavy delusions of the dim world. If compared with the objective supports of common men's various concentrations, their superiority and inferiority need not even be discussed, for it can be known right where one dwells. Therefore, all these worthy gentlemen of sincere devotion contemplated the concordance of a single measure; they lamented the declining shadows of fleeting moments and feared that future provisions were not yet accumulated. Thereupon, washing their minds in the Dharma hall and adjusting their lapels toward the pure orientation, they forgot sleep at midnight and were diligent from morning till dusk, hoping that the merit of their upright attainment would communicate the aspirations of the three vehicles, crossing over beings at the ford to proceed together with the nine streams. Looking upward to grasp what leaps forward, they were stirred to pull out the reeds; looking downward to guide those advancing moderately, they held the whip behind them. Looking over the writings of these multiple compositions, how could they merely be literary verses? (Mount Lu Collection. It also records Wang Qiaozhi's poem on the samādhi of buddha-mindfulness; see fascicle 5 below.)