佛說觀佛三昧海經 10.28

10.28

“One who sees the Buddhas has a mind that is purely one-pointed and not shared with others; one should make offerings to the Buddhas of the ten directions. How should one make offerings? When this person emerges from concentration, enters a stūpa, beholds an image, or recites and upholds the sūtras, if bowing to one Buddha, one should form this thought: ‘The mental wisdom of the fully enlightened Buddhas has no limitation or obstruction. My now bowing to one Buddha is bowing to all Buddhas; if I contemplate one Buddha, I see all Buddhas. I see that before each Buddha there is a practitioner bowing down to clasp his feet, and all of them are my own body.’ When offering a single flower to the Buddha, one should form this thought: ‘The dharmakāya of the Buddhas possesses immeasurable merits; it neither abides nor decays, but is constantly tranquil and secure. I now present this flower to the Buddhas; may the Buddhas accept it.’ Having formed this thought, one should further generate the conception: ‘The flower I hold arose from grass and trees; holding this to make an offering can be used as a basis for mental visualization.’ Then one should visualize all the pores of one's body, causing each pore to emit countless clouds of flowers, and through this cloud of flowers one exercises visualization and intent to make offerings to all Buddhas. Above each Buddha it transforms into a flower platform that the Buddhas accept, performing Buddha-works throughout the worlds of the ten directions. When offering incense, it is likewise so! The fragrant smoke and incense clouds perform Buddha-works throughout the worlds of the ten directions; having performed the Buddha-works, they turn back into golden platforms before the practitioner. If ordinary persons wish to make offerings, holding an incense burner in hand and grasping flowers to make offerings, they should also generate the intention to visualize flowers and incense, and should make this vow: ‘May this flower and incense fill the worlds of the ten directions, making offerings to all Buddhas, transformation Buddhas, bodhisattvas, and countless śrāvaka assemblies; receiving these incense-flower clouds as luminous platforms, may they broadly perform Buddha-works boundlessly throughout boundless realms.’ Whether bowing to the Buddha or sitting in meditation, giving rise to this mind of offering, one should always make this vow. For silk canopies, banners, flags, music, and verses of praise, one should make this vow: ‘I now arrange these few articles of offering; may these articles of offering universally make offerings to all the Buddhas of the ten directions. May the Buddhas accept them, transforming them into clouds of light within the banners and flags, and expounding wondrous Dharma sounds amidst the music and verses of praise.’ Having made this vow, when sitting one should visualize, causing each pore of one's body to form the thought of immeasurable banners and flags; and within each banner and flag, forming the thought of immeasurable clouds of praise-verses. While forming this visualization, the mind is like an incense burner emitting golden fragrant smoke and incense clouds, and the body's pores are like wonderful flower trees, gushing forth asaṃkhyeyas of immeasurable clouds of variegated flowers. These flower clouds, above the Buddhas of the worlds of the ten directions, transform into all manners of offering utensils. At that time, within body and mind, one should generate the thought of all offering utensils. If one obtains food and drink, or gives a single coin to someone, one should generate the dānapāramitā of emptiness and non-self. Such immeasurable offerings should all be initiated from the mind and produced from mental visualization, making offerings to all Buddhas of the ten directions. This is called the immeasurable merit arising from the ocean of mental visualization when sitting. Sitting in this manner, one enters the immeasurable realms and oceans of samādhis of deep dhyāna concentration. Purely in one's mind, with exhalations and inhalations, thoughts and visualizations succeed one another without interruption; within the one mind, one directs one's intent, producing countless clouds of offering utensils. Offering them up to the Buddhas above and bestowing them on all beings below, one who forms such thoughts is said to practice universal giving. When this visualization is accomplished, the fetters of the defilements are gradually eliminated; one contemplates the marklessness of phenomena, and by the power of marklessness, one will attain the profound six pāramitās.”