淨土論 1.52

1.52

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.