國清百錄 1.133

1.133

方便第二。行者既聞方等有大勢力，令我增壽法中生心，譬如死已還生，亦可為母。豈不發心建勇猛意，傷己昏沈無量劫來，不修出要慚愧悔責。若犯嚴刑一心悚慄，如履氷谷。念此毒箭要急當拔，煩惱重病勤加救治，若能至心則事無難者。念是事已歸依十二夢王，求乞瑞夢。若不感者徒行無益，倍加懇到餐啜無忘，隨見一王即是聽許。見是事已辦諸供具，既不能碎骨賣身，亦須破慳竭力。若先有道場，更應光淨。若其無者，當須營立，便利湯火燥浴等處皆令穩便，辦好華香燈油果菜不限廣狹。若不能日日，初後叵無。自力不能，當求外護委以經紀。須新淨衣一通，無新浣故。依一明解內外律師發露受二十四戒，受呪預誦，使誦十佛十法王子十二夢王名，憶持勿忘。棄捨一切色聲香味觸等，深生厭惡。知色如熱金、聲如毒鼓、香如惡風、味如沸蜜、觸如虺蛇，皆不可著，著則傷害。又斷奠一切世間緣務，生活人事技能作作，勿使經懷，盡其根源莫令惱亂。又捨貪瞋癡等不善覺觀，無餘思念求世福樂，唯志無上清淨菩提，心心相續入善境界。

Second: Preparatory expedient means. When the practitioner hears that the Vaipulya has great power to increase one's lifespan and generate mind in the Dharma, like coming back to life after dying, it can also be a mother. How could one not generate the mind and arouse a heroic resolve, grieving that one has been dull and sunk for immeasurable kalpas without practicing the essentials of departure, feeling shame, and reproaching oneself? If one has committed acts subject to strict punishment, one's mind should tremble with terror, as if treading on ice over an abyss. Consider that this poisoned arrow must be drawn out urgently, and this grave illness of affliction must be treated with diligence; if one can be sincere, nothing is difficult. Having contemplated these matters, take refuge in the Twelve Dream Kings and pray for an auspicious dream. If one does not receive a response, practicing in vain is of no benefit; redouble one's sincerity, not forgetting it while eating and drinking; as soon as one sees one King, permission has been granted. Having seen this, prepare all the offering utensils: since one cannot smash one's bones and sell one's body, one must at least break stinginess and exhaust one's strength. If there was already a bodhimaṇḍa, it should be made brighter and cleaner; if there was none, one must establish one. Latrines, hot water, fire, and bathing areas should all be made secure and convenient. Prepare good flowers, incense, lamp oil, fruits, and vegetables, regardless of plenty or scarcity. If one cannot provide them daily, they must not be lacking at the beginning and the end. If one lacks the strength oneself, one should seek external protectors and entrust them with the arrangements. One set of fresh, clean clothes is required; if no new ones, wash old ones. Relying on a Vinaya master who understands both internal and external [rules], confess and receive the twenty-four precepts. Receive the dhāraṇī and recite it in advance, making sure to recite the names of the ten Buddhas, the ten Dharma princes, and the Twelve Dream Kings, keeping them in mind without forgetting. Abandon all sights, sounds, scents, tastes, and touch, generating a deep disgust for them. Know that sights are like hot gold, sounds like poisoned drums, scents like noxious winds, tastes like boiling honey, and tactile objects like vipers—none can be clung to; clinging leads to harm. Furthermore, sever all worldly entanglements, livelihoods, social affairs, skills, and crafts; do not let them linger in the mind, eradicate them at their root and do not allow them to cause distraction. Furthermore, abandon unwholesome reflections such as greed, anger, and delusion; entertain no remaining thoughts of seeking worldly blessings and pleasures, but dedicate one's intention solely to supreme, pure bodhi, mind after mind continuing in succession to enter into wholesome realms.