淨土或問 1.29

1.29

問曰：泛言念佛未有其方，且十念回向之法亦所未諭。幸詳以示之。答曰：念佛者，或專緣三十二相繫心得定，開目閉目常得見佛。或但專稱名號執持不散，亦於現身而得見佛。此間現見多是稱佛名號為上。稱佛之法，必須制心不令散亂，念念相續繫緣佛號，口中聲聲喚阿彌陀佛，以心緣歷字字分明。稱佛名時無管多少，並須一心一意心口相續，如此方得一念滅八十億劫生死之罪。若不然者，滅罪良難。十念者，每日清晨，面西正立合掌，連聲稱阿彌陀佛，盡一氣為一念，如是十氣名為十念。但隨氣長短，不限佛數多少，唯長唯久，氣極為度。其佛聲不高不低、不緩不急，調停得中。如是十氣連屬不斷，意在令心不散專精為功。故名此為十念者，顯是藉氣束心也。盡此一生不得一日暫廢。回向發願者，念佛既畢，即云：「弟子某一心歸命極樂世界阿彌陀佛，願以淨光照我、慈誓攝我。我今正念稱如來名，為菩提道求生淨土。佛昔本誓，若有眾生欲生我國，至心信樂乃至十念，若不生者，不取正覺。願此念佛因緣，得入如來大誓海中，承佛慈力，眾罪消滅、淨因增長。若臨命終，自知時至，身無病苦，心不貪戀亦不顛倒，如入禪定。佛及眾聖手持金臺來迎接我，如一念頃生極樂國，花開見佛，即聞佛乘頓開佛慧，廣度眾生滿菩提願。」如上念佛之法至於回向，乃先德垂訓切要之方，盛傳於世久矣，當遵而行之。

Question: "To speak generally of buddhānusmṛti does not provide a specific method, nor do I yet understand the method of the ten recitations and transference [of merit]. I hope you will explain them in detail."

Answer: "As for those who practice buddhānusmṛti, some exclusively focus on the thirty-two major marks, binding their minds to attain samādhi, so that whether their eyes are open or closed they constantly see the Buddha. Others simply focus exclusively on reciting the name, upholding it without scattering, and also come to see the Buddha in this very body. At present, what we see is that reciting the Buddha's name is mostly superior.

"The method of reciting the Buddha's name requires that one control the mind so that it is not distracted, continuing from thought to thought, binding one's focus to the Buddha's name. With the mouth, cry out 'Amitābha' utterance after utterance; with the mind, trace and experience each word clearly. When reciting the Buddha's name, regardless of how many or few, one must be single-minded and wholehearted, with mind and mouth continuing uninterrupted. Only in this way can a single thought extinguish the sins of eighty billion kalpas of birth and death. If one does not do so, extinguishing sin is truly difficult.

"As for the ten recitations: every morning at dawn, stand upright facing west with palms joined. Utter 'Amitābha' in continuous voice, taking one complete exhalation as one recitation; ten such exhalations are called the 'ten recitations'. Simply follow the length of the breath without limiting the number of Buddha[-recitations]; let it be long and sustained, taking the end of the breath as the measure. The sound of the Buddha's name should be neither high nor low, neither slow nor hurried, properly moderated. Having ten such breaths joined without interruption is intended to prevent the mind from scattering, taking single-minded dedication as the practice. Therefore, calling this the 'ten recitations' clearly means relying on the breath to rein in the mind. Throughout this whole life, one must not neglect it for even a single day.

"As for the transference of merit and making vows: once the recitation is finished, one says:

'Disciple so-and-so, with single mind takes refuge in Amitābha Buddha of the Land of Sukhāvatī. May your pure light shine upon me, and your compassionate vow gather me in. I now, with correct mindfulness, recite the Tathāgata's name, seeking rebirth in the Pure Land for the sake of the Bodhi path. The Buddha's fundamental vow of old states: "If any sentient beings wish to be born in my land, with utmost sincerity and joyful faith even unto ten recitations, if they are not reborn, may I not attain samyaksaṃbodhi." May the cause and condition of this buddhānusmṛti allow me to enter the vast ocean of the Tathāgata's great vows; by the power of the Buddha's compassion, may all my sins be eradicated and pure causes flourish. When my life draws to an end, may I know in advance the time of arrival, may my body be free of illness and suffering, may my mind harbor no covetous attachment or inversion, just as if entering dhyāna-concentration. May the Buddha and the assembly of sages, holding a golden pedestal in their hands, come to welcome me, and in the space of a single thought may I be born in the land of Sukhāvatī. When the flower opens and I see the Buddha, may I immediately hear the Buddha Vehicle, instantly open the Buddha's wisdom, extensively deliver sentient beings, and fulfill my Bodhi vows.'

"The above method of buddhānusmṛti up to the transference of merit is an essential instruction bequeathed by the worthy masters of old. It has been widely circulated in the world for a long time; one should follow and practice it."