淨土論 1.52

1.52

答曰，上明通別二因，備上根者。若就中下之人，要唯有五。一先須懺悔無始已來障道惡業，恐與淨土作留難也。如《方等經》、《佛名經》中所說也。二須發菩提心，若不發菩提心，直自避苦逐樂，恐不得往生也。菩提心者，略有三種：一斷一切惡心、二修一切善心、三化度一切眾生心也（此依《無量壽經》，三輩往生並云發菩提心也）。三者須專念阿彌陀佛名號，須別莊嚴一道場，燒香散花幡燈具足，請一阿彌陀佛安道場內，像面向東、人面向西，或七日（《小阿彌陀經》中明七日）或十日（《鼓音聲王經》、《清淨平等覺經》明十日），咸省睡眠、除去散亂，唯除大小便利及與食時，一心專念。悶即立念，不須禮拜旋遶，但唯念佛。七日滿出道場後，行住坐臥閑時即念。常念佛名有三種益：一由常念故，諸惡覺觀畢竟不生，亦得消於業障。二者由常念故，善根增長，亦得種於見佛因緣。三者由常念故，熏習熟利，臨命終時正念現前也。四者須總相觀察極樂世界，如是地、如是池、如是樓閣、如是林樹，阿彌陀佛如是花坐、如是相好、如是徒眾、如是說法也（此是《大集．賢護經》中教化眾生）。如是總觀，定得往生，由三界唯心故也。五者所作功德，若過去若今生，並願迴向生安樂國。若能具前五種行者，必得往生。幸勿疑也。如《法華經》云「我今為汝保任此事，終不虛也。」余亦如是，誓能保任，終不虛也。

I answer: What was explained above regarding the general and specific causes was provided for those of superior faculties. If we consider people of intermediate and lower [faculties], the essentials are only five: First, one must repent of the evil karma that has obstructed the path since beginningless time, for fear that it might create hindrances to [rebirth in] the pure land, as taught in such sūtras as the Vaipulya Sūtras and the Buddha-Name Sūtra. Second, one must generate bodhicitta. If one does not generate bodhicitta, but merely avoids suffering and pursues pleasure on one's own, I fear one cannot attain rebirth. Bodhicitta is briefly of three kinds: (1) the mind that cuts off all evil; (2) the mind that cultivates all good; and (3) the mind that transforms and delivers all sentient beings. (This is based on the Sukhāvatīvyūha Sūtra, where rebirth for all three grades is said to involve generating bodhicitta.) Third, one must single-mindedly recite the name of Amitābha Buddha. One should separately adorn an altar, fully equipped with burning incense, scattered flowers, banners, and lamps; invite an image of Amitābha Buddha and place it within the altar, with the image facing east and the person facing west. For either seven days (seven days is explained in the Lesser Amitābha Sūtra) or ten days (ten days is explained in the Gu yinsheng wang jing and the Qingjing pingdengjue jing), reduce all sleep and cast out distraction. Except only for answering the calls of nature and meal times, single-mindedly focus on recitation. If one becomes drowsy, stand and recite; there is no need for prostrations or circumambulations, but solely recite the Buddha's name. After completing the seven days and leaving the altar, recite at leisure whether walking, standing, sitting, or lying down. Constantly reciting the Buddha's name has three kinds of benefits: (1) Because of constant recitation, all bad discursive thoughts will never arise at all, and one will also be able to extinguish karmic obstructions. (2) Because of constant recitation, roots of goodness will increase, and one will also plant the causes and conditions for seeing the Buddha. (3) Because of constant recitation, habitual cultivation becomes seasoned and sharp, so that correct mindfulness will manifest right before one at the end of life. Fourth, one must contemplate the general characteristics of the Land of Sukhāvatī: such ground, such ponds, such pavilions, such groves of trees, and Amitābha Buddha on such a flower throne, with such marks and signs, such an assembly of disciples, and such preaching of the Dharma. (This is how sentient beings are taught and transformed in the Mahāsaṃnipāta's Bhadrapāla Sūtra.) Through such general contemplation, one will definitely attain rebirth, because the three realms are mind-only. Fifth, with all the merit one has performed, whether in past lives or in the present life, one should make vows and dedicate it toward rebirth in the Land of Sukhāvatī. If one can completely fulfill these five kinds of practices, one will definitely attain rebirth. May you not doubt this! As the Lotus Sūtra says, 'I now guarantee this matter for you; it is ultimately not in vain.' I too am like this: I vow that I can guarantee this, and it is ultimately not in vain.