往生淨土懺願儀 1.93

1.93

二者、直想阿彌陀佛，丈六金軀坐於華上，專繫眉間白毫一相，其毫長一丈五尺，周圍五寸，外有八稜，其毫中空，右旋宛轉，在眉中間，瑩淨明徹，不可具說，顯映金顏，分齊分明。作此想時，停心注想，堅固勿移。然復應觀想念所見，若成、未成皆想念，因緣無實性相，所有皆空，一如鏡中面像，如水現月影，如夢如幻。雖空而亦可見，二皆心性所現。所有者即是自心，心不自知心，心不自見心。心有想即癡，無想即泥洹。心有心無，皆名有想，盡名為癡，不見法性，三因緣生法，即空、假、中，不一不異，非縱非橫，不可思議。心想寂靜，則能成就念佛三昧。久而乃起。（廣如別說。）

Second, directly visualize Amitābha Buddha's sixteen-foot golden body seated upon a lotus flower, focusing exclusively on the single characteristic of the ūrṇā between his eyebrows. That curl is one zhang and five chi in length, five cun in circumference, with eight facets on the outside; the curl is hollow inside, coiled gracefully to the right between the eyebrows, brilliantly pure, luminous, and transparent beyond full description, setting off his golden countenance with distinct and clear contours. When performing this visualization, steady the mind and concentrate the thought, keeping it firm and unmoving. Yet one should also contemplate that what is seen through thought and visualization—whether successfully formed or not yet formed—are all thoughts and visualizations: arising from causes and conditions, they lack real intrinsic nature and characteristics, and everything is empty, just like the image of a face in a mirror, like the reflection of the moon appearing in water, like a dream, like an illusion. Although empty, it can still be seen; both [aspects] are manifestations of the nature of the mind. Whatever exists is nothing other than one's own mind: the mind does not know itself, and the mind does not see itself. If the mind harbors thought, that is delusion; if it is free of thought, that is nirvāṇa. Thinking of the mind as existent or thinking of the mind as nonexistent are both termed 'having thought'; all are termed delusion, failing to see the Dharma-nature. Third, phenomena arisen from causes and conditions are identical with emptiness, conventionality, and the middle; they are neither identical nor distinct, neither vertical nor horizontal, and inconceivable. When mental contemplation is quiescent, one is then able to accomplish the buddhānusmṛti-samādhi. After a long duration, one then rises. (Explained in detail elsewhere.)