廬山蓮宗寶鑑 9.2

9.2

因修白業、果感淨方，化佛引上金臺、聖賢迎歸樂國，高超三界、逈出四流，業盡塵消、亡情絕慮，質托蓮苞之內、神遊寶界之中，面奉阿彌陀佛為本師、得見觀音勢至為親友，清淨海眾大會寶池、九品勝流各說本行，五香拂體、三德嚴身，暫扇微風聆眾音之演法、繽紛花雨覩焰網之舒光，縹緲雲霞近浮神足、輕盈衣裓盛接妙華。晨謁慈顏，得法印而還國；暮遊金剎，聽玉偈以逍遙。瑞蓮初綻，為遣殘殃；新學化生，行成不退。豈惟近忘麁苦，抑亦佛果非遙。戲翫瓊林、灌沐德水，百寶之樓閣華麗、七重之行樹森嚴，景序長春、地平如掌，衣食隨念而至、天樂不鼓自鳴，受用出於自然、快樂實非人世，諸天萬億倍不可比論，諸佛恒河沙悉皆稱讚。身具光明妙相、跡踐聖道香階，壽命難量、悲願無盡。捨兩重生死，既非果趣之身；獲本際常光，離去來之相。緣強德勝，皆由念佛心生；福備壽長，盡是淨因感報。故知佛有攝生之願、生有感佛之因，如是勝緣起於信願，以斯妙果成就正依。或禪誦七寶池邊、或經行黃金地上，飽禪悅法喜珍味、掛慈悲喜捨天衣，功德資神增加悲智、雍容辦道長養聖胎。入無生門，便登菩薩之位；得阿跋致，不退菩提之心。住法王家，盡授如來之記；聞大乘法，同稱補處之尊。念念虛玄、心心靜慮，得三昧正定、具六種神通，獻供十方往來無礙、分身億剎不失定心，洒法水於三千、出眾生於火宅，自他兼利、行願周圓。可謂百千三昧盡唯心，功德莊嚴歸自己。

Because pure karma was cultivated in the causal stage, the pure realm is obtained as the effect: a transformation Buddha guides one onto the golden terrace, and the noble and wise welcome one back to the Realm of Bliss. High above the three realms, far removed from the four currents, karma is exhausted and defilements vanish, feelings are extinguished and anxious thoughts cease. Entrusting one's physical form within a lotus bud, one's spirit roams within the jewelled realm. Face-to-face, one serves Amitābha Buddha as fundamental teacher, and meets Avalokiteśvara and Mahāsthāmaprāpta as close companions. In the great assembly of the pure ocean-like multitude by the jewelled pond, the superior streams of the nine grades each recount their causal practices. The five fragrances waft over the body, and the three virtues adorn the person. As a gentle breeze momentarily stirs, one listens to the multitude of sounds expounding the Dharma; as rain of colorful blossoms scatters, one beholds the blazing nets radiating light. Ethereal clouds and mists float near their divine feet; light and airy robes catch wonderful flowers. In the morning, they pay homage to the Compassionate Countenance, receive the seal of Dharma, and return to their realm; in the evening, they roam the golden lands, listening to jade-like gāthās in carefree ease. The auspicious lotus first blooms to dispel remaining calamaties; the newly transformed practitioners accomplish practices without falling back. Not only are gross sufferings immediately forgotten, but the fruit of Buddhahood is also not far off. Playing and sporting in the jade groves, bathing in the waters of virtue, the pavilions of a hundred jewels are resplendent and magnificent, and the seven tiers of tree rows are stately and solemn. The seasons are perpetual spring; the ground is flat as the palm of a hand. Food and clothing arrive at a thought; heavenly instruments play of themselves without being struck. Enjoyments arise naturally, and happiness is truly not of the human realm—countless billions of times beyond comparison with the various heavens, and praised together by Buddhas numerous as the sands of the Ganges. Their bodies possess brilliant and wonderful marks, their steps tread the fragrant stairs of the noble path; their lifespan is difficult to measure, and their vows of compassion are unending. Shedding two layers of birth and death, theirs is no longer a body bound to the karmic destinations; attaining the constant light of the fundamental limit, they are free from the marks of coming and going. That conditions are powerful and virtues supreme is entirely born of the mind of buddhānusmṛti; that blessings are complete and lifespan long is entirely the retribution induced by pure causes. Therefore, know that the Buddha has the vow to gather sentient beings, and sentient beings have the cause to respond to the Buddha. Such superior conditions arise from faith and aspiration; with such wondrous fruits, the primary and environmental retributions are perfected. At times meditating and reciting beside the pond of seven jewels, at times walking in meditation upon the golden ground; satisfied with the precious flavors of dhyāna joy and Dharma delight, wearing the heavenly robes of kindness, compassion, sympathetic joy, and equanimity; their merit nourishes the spirit, increasing compassion and wisdom; with composed elegance they cultivate the path, nurturing the noble embryo. Entering the gate of non-arising, they straightway ascend to the rank of bodhisattva; attaining avaivartika, they do not regress from the bodhi mind. Abiding in the house of the Dharma King, they all receive the Tathāgata's prediction; hearing the Great Vehicle Dharma, they are all called honored ones of next-in-succession. Thought after thought is empty and profound, mind after mind is tranquil meditation; attaining the correct absorption of samādhi, endowed with the six kinds of supernatural powers; presenting offerings across the ten directions with unhindered coming and going, multiplying bodies in billions of lands without losing the samādhi mind; sprinkling the water of Dharma upon the three thousand worlds, drawing sentient beings forth from the burning house; benefiting both self and others, their practices and vows are complete and round. It may be called: hundreds of thousands of samādhis are all Mind-only; merit and adornments return to oneself.