淨土或問 1.29

1.29

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."