樂邦文類 2.112

2.112

元照自下壇來，便知學律，但稟性庸薄、為行不肖，後遇天台神悟法師苦口提誨，始知改跡。遂乃深求祖教、博究佛乘，而於佛祖微言薄有所領。竊自思曰：初心晚學，寧無夙善？但不遇良導，作惡無恥，虛喪一生、受苦長劫。於是發大誓願，常生娑婆五濁惡世，通達佛理，作大導師，提誘群生令入佛道。復見《高僧傳》慧布法師云：「方土雖淨，非吾所願。若使十二劫蓮華中受樂，何如三塗極苦處救眾生也。」由是堅持所見，歷涉歲年，於淨土門略無歸向，見修淨業復生輕謗。後遭重病，色力痿羸、神識迷茫，莫知趣向。既而病差，頓覺前非，悲泣感傷，深自克責，志雖洪大，力未堪任。仍覽天台《十疑論》「初心菩薩未得無生忍，要須常不離佛。」又引《智度論》云「具縛凡夫有大悲心，願生惡世救苦眾生，無有是處。譬如嬰兒，不得離母。又如弱羽，秖可傅枝。」自是盡棄平生所學，專尋淨土教門，二十餘年未甞暫捨，研詳理教，披括古今，頓釋群疑，愈加深信。復見善導和尚專雜二修，若專修者，百即百生；若雜修者，萬千一二。心識散亂，觀行難成。一志專持四字名號，幾生逃逝，今始知歸。仍以所修，展轉化導，盡未來際洪贊何窮，方便多門以信得入。如大勢至，以念佛心，獲悟圓通、入三摩地。復自思念，已前所造無量罪業，不信淨土、謗法毀人。業因既成，苦果必克。縱百千劫，所作不亡。業性雖空，果報不失。內懷慚恥，曉夕兢惶。於是躬對聖前，吐露肝膽，五體投地，苦到懺悔。仍發大願，普攝眾生，同修念佛，盡生淨土。欲常修習，須立軌儀，故集諸文，布成此法。從始至末第列十門，並準聖言、咸遵古式，事從簡要、法在精專。所貴自備修持，豈敢貽諸先達。後賢披覽，知我志焉。

Ever since descending from the [ordination] altar, I, Yuanzhao, applied myself to studying the Vinaya. Yet my endowed nature was mediocre and shallow, and my conduct was unworthy. Later, encountering the earnest and bitter admonitions of Dharma Master Shenwu of Tiantai, I first realized that I had to change my tracks. Thereupon, I deeply sought the teachings of the patriarchs and broadly investigated the Buddha Vehicle, arriving at a slight comprehension of the subtle words of the Buddhas and patriarchs. I thought privately to myself: 'How could late-come beginners in learning lack past goodness? It is only that, failing to meet a good guide, they commit evil without shame, vainly wasting a single life and suffering for long kalpas.' Thereupon, I made a great vow to be reborn constantly in the Sahā world of the five turbidities and evil era, to penetrate Buddhist principles fully, to become a great guide, and to lead and entice the multitude of living beings to enter the Buddha Path. Moreover, seeing the biography of Dharma Master Huibu in the Biographies of Eminent Monks, which states: 'Though other lands may be pure, they are not my desire. How could enjoying bliss in a lotus flower for twelve kalpas compare to saving sentient beings in the places of extreme suffering of the three wretched paths?', I therefore held fast to this view for many years. Toward the gate of the Pure Land, I had not the slightest inclination, and seeing those cultivating pure karma, I even generated contempt and slander. Later, I fell gravely ill; my physical strength was withered and exhausted, my consciousness bewildered and lost, knowing not whither to turn. When the illness finally subsided, I suddenly realized my former error, weeping in grief and deeply reproaching myself: though my aspirations were vast, my strength was inadequate to the task. I then examined Tiantai's Treatise on Ten Doubts, which says: 'Bodhisattvas in their initial mind who have not yet attained the forbearance of the non-arising of dharmas must never be separated from the Buddha.' It also cites the Great Prajñāpāramitā Treatise: 'That a bound worldling possessing great compassion should vow to be born in an evil world to save suffering sentient beings is an impossibility. It is like an infant that cannot be separated from its mother, or like a bird with weak feathers that can only cling to the branches.' From that moment on, I discarded all that I had learned in my life and devoted myself exclusively to seeking the Pure Land teachings. For over twenty years, I never laid them aside for a moment, investigating the principles and teachings in detail, surveying ancient and modern texts, suddenly resolving all doubts, and growing ever firmer in faith. I also saw Master Shandao's division into exclusive and mixed practices: for exclusive practitioners, a hundred out of a hundred attain rebirth; for mixed practitioners, scarcely one or two in ten thousand. The mind's consciousness is scattered, and the practice of contemplation is difficult to accomplish. Focusing the mind exclusively on upholding the four-character name, after fleeing through many lifetimes, I have only now learned to return home. I have continually used this practice to transform and guide others; to the end of future time, how could its grand praise ever end? There are many gates of expedient means, yet it is through faith that one attains entry. As with Great Strength, who by means of the mind of buddha-mindfulness attained the awakening of perfect penetration and entered samādhi. Furthermore, reflecting on the immeasurable sinful karmas I had committed previously—disbelieving the Pure Land, slandering the Dharma, and disparaging others: since the karmic cause has been formed, the suffering fruition must be undergone. Even after a hundred thousand kalpas, what has been done does not perish; though the nature of karma is empty, the retribution is never lost. Harboring shame and humiliation within, I was trembling and terrified morning and night. Thereupon, personally facing the sacred images, I poured out my innermost heart, casting my five limbs to the ground, and repented with extreme earnestness. Moreover, I made a great vow to gather all beings universally so that we may cultivate buddha-mindfulness together and all be reborn in the Pure Land. Wishing to practice this constantly, a ceremonial rite had to be established; thus, I collected various texts and set forth this practice. Arranging ten sections from beginning to end, all are based on the sacred words and conform entirely to the ancient formats. The procedures are kept concise and essential, and the method lies in being focused and dedicated. Valuing it for providing for my own cultivation, how could I dare pass it on to earlier masters? May later worthy ones, when perusing it, understand my intent.