樂邦文類 3.54

3.54

At the Jingci Bodhimaṇḍa on the South Mountain of Hangzhou, the monk and Great Master Fazhen, Shouyi, joined with like-minded companions and dānapatis to make an image of Amitābha Buddha using gold, silver, pearls, coral, amber, tridacna, and agate. Its sagely marks were extraordinary and wondrous, and its efficacious responses were not just one. The Master of Non-action [Yang Jie] gazed up at it and praised it, [saying]: 'Pulverize the seven treasures into fine dust, and gather the jewel-dust into a Buddha's body—seeing the jewel-dust is seeing the Buddha, and there is no Buddha that is not jewels; seeing the Buddha's body is seeing the jewels, and there are no jewels that are not the Buddha. The seven treasures are worldly treasures; sentient beings greedily grasp them without satisfaction, become angry when they cannot obtain them, and in their folly cannot awaken—these are the causes of the evil destinies. Once the seven treasures have been made into the revered image, they are no longer for worldly use, but are supermundane treasures. Those who encounter this treasure image should give rise to reverence, strictly observe the prohibitive precepts, solidly stabilize their power of concentration, and penetrate through to wisdom—these are the causes of the Pure Land. The Buddha's body is equal to the great void, hence it does not possess the five viscera. Taking the minds of sentient beings as his mind, the people in the gathering each wrote down one vow of Amitābha; with every forty-eight persons, the vows of Amitābha were complete, and all were deposited inside the body, showing that vow after vow, he never forgets sentient beings. His curled topknots number one thousand two hundred, each filled with relics, manifesting the firmness of the power of his vows. On the day the image was completed, they bathed the Tathāgata with eight kinds of scented water, representing the water of eight merits. People drank it at will, sharing alike in the taste of amṛta. When one body is pure, all bodies are pure; when one thought is pure, all thoughts are pure. Therefore, without leaving the Sahā world, one suddenly transcends to the Utmost Bliss; with a single sight of the treasure image, one accomplishes a great condition. How could this be reachable by thought or discussion?' Thereupon he composed a verse, which says: