寶王三昧念佛直指 2.15

2.15

念佛法門嚴建道場之事，并供養儀式，及預治衣服鞋履、更衣沐浴、門頰出入、方便正修、禪誦懺禮等清淨法則，具如慈雲尊者懺儀等文，此不再具。如所期日至，當於七日之前營理庶事俱畢。必先使身心靜定，期於懺內障盡行圓。又起首必六齋日。又期日之前或三日或七日，佛前香華淨水等供，不宜不謹。蓋有佛天先降森嚴此處，辟除魔事穢惡等障，使行人於道場中三昧成就故。於此道場，當作淨土想、作解脫處想、作寶所想、作定得往生想，無輕視之。又當返觀世間無窮之苦，如得避冤，永不再入。又不可將平日難割捨事蘊之於心、存其餘念，與正懺時作障，使勝行不進，虛喪其功恐難再會。儀云：不得剎那念世五欲。

The matter of strictly establishing the place of practice for the Dharma door of buddha-mindfulness, along with the ritual of offerings, the advance preparation of clothing and footwear, changing robes and bathing, passing through doors and gates, provisional and primary practice, dhyāna meditation, recitation, and penitential prostrations, are completely as found in the penitential ritual texts of Venerable Ciyun and others, and will not be fully detailed here. When the appointed day arrives, one should have all the various preparations completed seven days prior. One must first cause body and mind to be tranquil and settled, resolving that within the penitence [period] obstacles will be exhausted and practice perfected. Furthermore, the commencement must be on a six-vegetarian-day. In addition, three or seven days prior to the appointed date, offerings of incense, flowers, pure water, and so forth before the Buddha must not be neglected or handled carelessly. For buddhas and devas descend beforehand to safeguard this place with solemn majesty, banishing demonic events, defilement, evil, and other obstructions, in order that the practitioners may accomplish samādhi within the place of practice. Toward this place of practice, one should conceive the thought of the Pure Land, the thought of a place of liberation, the thought of the place of jewels, and the thought of definitely attaining rebirth; do not look upon it lightly. Moreover, one should turn back to contemplate the endless suffering of the mundane world, like having escaped an enemy, never to re-enter. Furthermore, one must not harbor in mind the matters one ordinarily finds difficult to relinquish, retaining remnant thoughts that form obstructions at the time of proper penitence, causing the superior practice not to advance and vainly squandering one's efforts, so that an opportunity may hardly be met again. The ritual text says: 'One must not for a single kṣaṇa think of the five worldly desires.'