安樂集 2.65

2.65

第二、釋迴向義者。但以一切眾生既有佛性，人人皆有願成佛心。然依所修行業，未滿一萬劫已來，猶未出火界，不免輪迴。是故聖者愍斯長苦，勸迴向西，為成大益。然迴向之功，不越於六。何等為六？一者、將所修諸業迴向彌陀。既至彼國，還得六通濟運眾生，此即不住道也。二、迴因向果；三、迴下向上；四、迴遲向速，此即不住世間也；五、迴施眾生，悲念向善；六、迴入去却分別之心。迴向之功，只成斯六。是故《大經》云：「其有眾生生我國者，自然勝進，超出常倫諸地之行。」至成佛道，更無迴復之難。故《大經讚》云：「安樂菩薩聲聞輩，於此世界無比方，釋迦無礙大辯才，設諸假令示少分。最賤乞人竝帝王，帝王復比金輪王，如是展轉至六天，次第相類皆如始。以天色像喻於彼，千萬億倍非其類，皆是法藏願力為，稽首頂禮大心力。」

Second, as for explaining the meaning of pariṇāmanā: since all sentient beings possess buddha-nature, everyone has the mind wishing to attain buddhahood. Yet according to the karma they cultivate, so long as ten thousand kalpas have not yet been fulfilled, they still do not escape the realm of fire and cannot avoid saṃsāra. Therefore, the holy ones, pitying this long suffering, urge them to dedicate [their merits] toward the West in order to accomplish great benefits. The efficacy of dedication does not exceed six aspects. What are the six? First, dedicating all cultivated karma toward Amitābha: having arrived in that land, one turns around to obtain the six supernormal knowledges and ferry sentient beings across; this is the path of non-abiding. Second, dedicating cause toward fruit. Third, dedicating the lower toward the higher. Fourth, dedicating the slow toward the swift; this is non-abiding in the worldly realm. Fifth, dedicating and giving to sentient beings, directing compassionate mindfulness toward goodness. Sixth, dedicating and entering, discarding the mind of discrimination. The efficacy of dedication accomplishes just these six. Therefore, the Larger Sūtra states: 'Any sentient beings born in my land naturally advance superiorly, surpassing the practices of the stages of ordinary ranks.' Down to the accomplishment of the Buddha path, there is no longer the difficulty of retrogressing. Thus, the Hymn on the Larger Sūtra states:
'The bodhisattvas and śrāvakas of Peace and Bliss
Have no parallel in this world.
Śākyamuni’s unimpeded great eloquence
Devised metaphors to show but a fraction:
The lowest beggar compared with an emperor,
The emperor compared again with a golden wheel-turning king;
Proceeding in this manner up to the six desire heavens,
Each stage in sequence is like the beginning.
Using heavenly forms as an analogy for them,
They are tens of millions of times beyond comparison.
All is wrought by the power of Dharmākara’s vows;
I bow my head and pay homage to the power of the Great Mind.'