[Sūtra]: [The] Buddha told Ānanda and Vaidehī, ‘[Having] seen these matters already, next [that] should [be] contemplated [is the] Buddha. Why [is] that so? All Buddha Thus Come [Ones], are [the] Dharma Realm’s Body, [who] enter all sentient beings’ minds’ thoughts within. Therefore, when you [and] others [have] minds [with] thoughts [of the] Buddha, this mind is the same as [his] thirty-two forms, [and] eighty appearance-following excellences. [It] is [the] mind [that] becomes Buddha, [and it] is [the] mind [that] is Buddha. All Buddhas’ right all-knowing ocean, from [the] mind’s thought arises. Therefore, [you] should [have] wholehearted continual mindfulness, [to] attentively contemplate that Buddha Tathāgata, Arhat, Samyaksaṃbuddha.
[Commentary]: First, from ‘[The] Buddha told Ānanda’ below, until ‘Why [is] that so?’ afterwards, [is the] main explanation binding [that] before [with that] arising later.
Speaking [of] that [on] ‘Why [is] that so?’, [this] is that asked, ‘Why must there [be] contemplating [of the] Buddha?’
Second, from ‘All Buddha Thus Come [Ones]’ below, until ‘minds’ thoughts within’ afterwards, [is the] main explanation [of] all Buddhas’ great loving-kindness, [which] responds [to the] mind, [to] immediately appear. Having this excellent benefit, thus encouraging you [to] contemplate [them].
Question: Vaidehī’s above request, only indicated Amitā[bha Buddha]. Yet, examining [that the] Thus Come [One is] now generally raising [on] all Buddhas. [This] has what meaning?
Answer: [This is with the] desire [to] reveal all Buddhas’ Three Bodies together realised, [with their] compassion [and] wisdom fruits complete, [being the] same [and] equal, without two. [With the] upright body once seated, [with their] images appearing without [any fixed] direction, [with their] minds attending [to those] having conditions, then approaching [in the] Dharma Realm.
Speaking [of the] ‘Dharma Realm’, [it] has three meanings. First, [with the] mind everywhere, thus understanding [the] Dharma Realm. Second, [with the] body everywhere, thus understanding [the] Dharma Realm. Third, without obstacles, thus understanding [the] Dharma Realm. Precisely due [to the] mind arriving thus, [the] body likewise follows [and] arrives, [with the] body’s following of [the] mind, thus speaking [of] this Dharma Realm’s Body.
Speaking [of] that ‘Dharma Realm’, [it] is that realm [of] manifestation, [which] then [is] sentient beings’ realm.
Speaking [of] that ‘body’, [it] is of [the] body able [to] manifest, [which] then [is] all Buddhas’ body.
Speaking [of] that [on] ‘enter sentient beings’ minds’ thoughts within’, [which] then [is] due [to] sentient beings giving rise [to the] thought [with the] aspiration [to] see all Buddhas, Buddhas then with unobstructed wisdom, [are] then able [to] enter their contemplating minds within [to] appear. Only [when] all practitioners, if [in] thoughts within, or those [in] dreams’ concentration within see Buddhas, [they] then accomplish this meaning.
Third, from ‘Therefore, [when] you [and] others’ below, until ‘from [the] mind’s thought arises’ afterwards, [is the] main explanation summarising [the] encouragement [and] benefit. This explanation [is with] indication [of the] mind contemplating Buddha, only [with] becoming Buddha [to be] understood. From [his] crown until [his] feet, [with the] mind’s thought not relinquishing, [with] each [and every] one [form] contemplating it, without temporarily resting.
Perhaps contemplating [his] crown’s form, perhaps contemplating [the] fine white hair between [his] brows, and even [his] feet below [having] thousand-spoked wheels’ forms. When doing this contemplation, [with the] Buddha’s image’s stately [and] majestic forms’ excellences complete, understood clearly then appearing.
Then, due [to the] mind conditioned [with] each [and every] one form thus, then [with] each [and every] one form appearing. [The] mind if not conditioned [thus], all forms cannot [be] seen. Only [with] one’s mind contemplating, immediately responding [to the] mind then appearing. Thus speaking [that] ‘this mind is the same as [his] thirty-two forms.’
Speaking [of] that [on] ‘eighty appearance-following excellences’, [the] Buddha’s form since appearing, all excellences all follow. This [is the] main explanation [of the] Thus Come [One’s] teaching [to] all those [who] contemplate, [to have] complete contemplation.
Speaking [of] that [on] ‘[It] is [the] mind [that] becomes Buddha’, [this] relies [upon] one’s faithful mind’s conditioned form, [with] thus becoming.
Speaking [of] that [on] ‘[It] is [the] mind [that] is Buddha’, [with this] mind able [to] contemplate [the] Buddha, [the] Buddha’s body relies [upon this] contemplating [to] then appear, then [is it that this] mind is Buddha. Apart [from] this mind externally, [it is] also without that [of a] different Buddha.
Speaking [of] ‘All Buddhas’ right all-knowing ocean’ below, this [is] explanation [of] all Buddhas [having] attained perfect [and] unobstructed wisdom. [With] attention [and] not [with] attention, constantly able [to be with the] mind of all-knowing [of the] Dharma Realm. Only [if] able [to] contemplate, immediately from your mind’s thought then appearing, as if alive.
Perhaps having practitioners, using [the] meaning of this one door, [to] do contemplation of mind-only Dharma Body, perhaps doing that [of] self-nature’s pure Buddha-nature’s contemplation, their minds [are] extremely wrong, [as these are] absolutely without [even] little parts [with] similarities.
Since speaking [of] that contemplated image [with] falsely established thirty-two forms, [of] True Suchness’ Dharma Realm’s Body, how can [it] have form and [be] conditioned, have body and can [be] obtained? However, [the] Dharma Body [is] without form, [with] cutting of [that the] eyes [can] face, also without [any] kind [of form that] can [be] compared [with], thus obtaining empty space as analogy [for the] essence of [the] Dharma Body.
Also, now [with] this contemplation door [and] others, only [for] indicating [the] direction [and] establishing form, [for] abiding [of the] mind and obtaining [of the] realm, [this] after all [does] not explain [about] formlessness [and] departure [from] thought.
[The] Thus Come [One, with] concern knew [that the] Dharma-]Ending Age’s transgressive [and] defiled ordinary beings, [are with] establishing [of] form [for] abiding [of the] mind, still not able [to] attain [this], moreover [for] those departing [from] forms then seeking practice, [who are] like [those who] resemble people without skills [of supernormal] powers, [yet trying to] abide [in] space [to] erect houses.
Fourth, from ‘Therefore [you] should’ below, until ‘saṃbuddha’ afterwards, [is the] main explanation like before, [of] that benefit, [of having] focused abiding definitely accomplished, passing through many places, [with] one another teaching, [to] encourage contemplating [of] that Buddha.
Pure Land Tradition’s 2nd Patriarch Great Master Shàndǎo
(Commentary [On The] Contemplation Sūtra [In] Four Fascicles: Scroll Three: Concentrated Goodness’ Meaning)
Mind Becomes And Mind Is
Speaking [of] that [on ‘It] is [the] mind [that] becomes Buddha’, [this] relies [upon] one’s faithful mind’s conditioned form, [with] thus becoming. Speaking [of] that [on ‘It] is [the] mind [that] is Buddha’, [with this] mind able [to] contemplate [the] Buddha, [the] Buddha’s body relies [upon this] contemplating [to] then appear, then [is it that this] mind is Buddha. Apart [from] this mind externally, [it is] also without that [of a] different Buddha.
Pure Land Tradition’s 2nd Patriarch Great Master Shàndǎo
(Commentary On The Contemplation Sūtra In Four Fascicles: Scroll Three: Concentrated Goodness’ Meaning)
The Meaning Of ‘This Mind Becomes Buddha, And This Mind Is Buddha’