釋門歸敬儀 2.49

2.49

Now, wishing to personally behold the Buddhas and hear the supramundane Dharma, what skillful means should one use to practice the correct practice? Because ordinary persons have cultivated merit based on marks since beginningless time, they must likewise rely on marks to practice the Dharma of detachment. A treatise states that from before reaching the stages until the great purification, there is ultimately nowhere to abide. Therefore, one first sets up a sanctuary, installs revered images, and makes offerings of banners, canopies, flowers, and incense according to one's ability. There are ten marks of good roots for seeing the Buddha: first, bowing; second, praising; third, making vows and dedicating [merit]; fourth, contemplating the Buddha's physical marks and minor signs; fifth, exclusively recollecting [the Buddha] and cultivating benevolence; sixth, the three refuges and the ten virtues; seventh, giving rise to the bodhicitta; eighth, reading and reciting the sūtras and precepts; ninth, making offerings to relics and creating Buddha images; tenth, cultivating correct contemplation. (Although the myriad practices are different, according to the principle they are one.) Now, those who practice what has been bequeathed by Śākyamuni are all entrusted to the Benevolent Buddha (Maitreya) to enable them to awaken to the noble fruition. Since the textual marks are vast and the principle is truly hard to contravene, if one vows to be born in a pure land, by parity of reasoning there is likewise no obstruction. Because the meaning of correct enlightenment is identical, the intent to rescue is one, and liberation is the cessation [of suffering], what contradiction could there be? Thus, taking Maitreya as exemplifying the main principle, the rest [of the Buddhas] in the ten directions follow this standard.