寶王三昧念佛直指 2.17

2.17

其禮誦儀式，或拜或跪或坐或立，叉手合掌恭敬旋繞，皆當一一端莊雅重，收視隔聽攝境歸心。未達者當問先覺，慎勿自恃其力，使身心搖動或欹或倚。眾雖預集，當於隔宿之前沐浴盥漱、換服履等，使道具如儀。懺首鳴引磬，領眾入道場。除內護二人外，餘不許同入。各周旋燒香了，依修懺位朝佛三禮，以祈感降。禮畢，環繞立定。主懺出眾白文一篇，讚佛讚水，乞祈三寶加護證明，俾於正修之時無魔無障，必生淨土。禱畢就舉過去正法明讚，念大悲呪七遍、如意輪呪七遍、毘盧灌頂呪七遍。主懺候舉呪之時，即以手執水盂，於香爐上請熏約半卷許，方傳與右邊之人，次砂、次香、次華亦然。如是右旋展轉三匝、三呪畢，復舉大悲呪周圍灑淨。及各處欲經過所先明燈已，當最前挑燈照路，次則執盂灑水，次捧盤撒砂，次提罏行香，後隨處散華。領眾從佛座後轉，先於道場內右繞熏灑，圓滿三匝，使砂水邊皆遍。次從道場外及施生處所，到禪悅堂，亦繞轉一匝。次淨厨，次東淨浴室、脫著處、晏息處、間處及要路。凡行人及經過處，或繞彼屋，皆當熏灑一匝。是故以灑為界，名為結界。經云：界如金剛城牆。蓋遵此義。又撒沙者，換土淨地，結地界也。灑水者，即去垢鎮彊，結方隅界也。行香者，使香雲如懸蓋於空，結虛空界也。散華者，顯瑩結鮮明，莊嚴法界也。如上一切法用，悉是我大悲聖主及神呪力加持，故砂水到處為佛寶土。以是因緣，邪魔不能入、外道不能壞，而我三昧可成也。又此界相慎不可破，若破此界便為不祥，必使一眾道行難成多障。何謂界相？界相有二，有內、有外。內界相者，即修懺道場四方際畔是也。外界相者，即屋際外八方砂水到處是也。內人出至外界裏必止，越外界為破界。外人入至內界外必止，越內界名破界。或辦事人以手指及衣裾，入內界簾幕內一分許，亦為破界。或葷穢惡人入外界片時，亦為破界。破界之兆，不吉可知。若如經旨，則當重建道場，再行懺悔，乃能遠破界之相也。行人可不畏哉？

As for the ritual of prostration and recitation, whether prostrating, kneeling, sitting, or standing, clasping the hands, joining the palms, and reverently circumambulating, each must be dignified and solemn, withdrawing the gaze, shutting off hearing, gathering the sensory objects, and returning to the mind. Those who have not yet attained this should inquire of those who have understood beforehand; be careful not to rely on one's own power, causing the body and mind to waver, lean, or tilt. Although the assembly gathers in advance, they should bathe, rinse, wash, and change into ritual robes and footwear the night before, making sure the Dharma utensils accord with the rules. The penitence leader strikes the hand-bell and leads the assembly into the place of practice. Except for two inner protectors, others are not permitted to enter together. Each person walks around and finishes burning incense; according to their penitence stations, they make three prostrations facing the Buddha to pray for his inspiring descent. The prostrations completed, they stand encircling in place. The host of the penitence steps out from the assembly to read a statement, praising the Buddha, praising the water, and begging the Three Jewels for protective aid and verification, so that during the proper practice there will be neither demons nor obstructions, and rebirth in the Pure Land will be assured. The prayer completed, they immediately raise the praise to the Past Brightness of the True Dharma, and recite the Great Compassion Dhāraṇī seven times, the Cintāmaṇicakra Dhāraṇī seven times, and the Vairocana Abhiṣeka Dhāraṇī seven times. While awaiting the raising of the dhāraṇīs, the host of the penitence takes the water basin in hand, invites it to be fumigated over the incense burner for about half a scroll's time, and only then passes it to the person on the right; the same is done with the sand, then the incense, and then the flowers. Thus, circumambulating to the right and turning through three circuits, when the three dhāraṇīs are completed, they again raise the Great Compassion Dhāraṇī and sprinkle purification all around. And wherever they intend to pass, lights having been lit in advance, someone should take the lead holding a lantern to illuminate the path; next follows someone holding the basin to sprinkle water, next someone holding the tray to scatter sand, next someone carrying the censer to bear incense, and behind them flowers are scattered everywhere. Leading the assembly around behind the Buddha's seat, they first circumambulate to the right inside the place of practice, fumigating and sprinkling, completing three circuits so that the sand and water reach every edge. Next, they circumambulate one circuit from outside the place of practice and the area where food is given to living beings, up to the Hall of Dhyāna Joy. Next is the pure kitchen, next the eastern latrine, the bathroom, the changing room, the resting quarters, the intermediate spaces, and the essential pathways. Wherever the practitioners are or pass by, or circling those buildings, all should be fumigated and sprinkled for one circuit. Therefore, marking the boundary by sprinkling is called 'binding the boundary.' The sūtra says: 'The boundary is like a vajra city wall.' This is truly following that meaning. Furthermore, scattering sand replaces the earth to purify the ground, binding the boundary of the earth. Sprinkling water removes defilement and pacifies the borders, binding the directional boundaries. Bearing incense causes clouds of incense to hang like canopies in the air, binding the boundary of empty space. Scattering flowers manifests luminous purity and fresh brilliance, adorning the dharmadhātu. All the ritual practices above are empowered by our Great Compassionate Holy Lord and the power of the divine dhāraṇīs; therefore, wherever the sand and water reach becomes a buddha's jewel land. Through these causes and conditions, demonic forces cannot enter, non-Buddhists cannot destroy it, and our samādhi can be accomplished. Moreover, this boundary mark must strictly not be broken; if this boundary is broken, it becomes inauspicious, inevitably causing the assembly's practice of the Way to be difficult to accomplish and full of obstructions. What is meant by the boundary marks? There are two boundary marks: inner and outer. The inner boundary mark is the perimeter on the four sides of the penitential place of practice. The outer boundary mark is the perimeter outside the building on the eight directions, wherever the sand and water have reached. When an insider exits, they must stop inside the outer boundary; crossing the outer boundary is breaking the boundary. When an outsider enters, they must stop outside the inner boundary; crossing the inner boundary is called breaking the boundary. Or, if a service attendant enters inside the curtain of the inner boundary with a finger or robe-hem by even a tenth of an inch, this is also breaking the boundary. Or, if a person of meat-defilement or evil enters the outer boundary for a short moment, this is also breaking the boundary. The omen of breaking the boundary is understood to be inauspicious. If one conforms to the intention of the sūtra, one must reconstruct the place of practice and perform the penitence again; only then can one keep far from the marks of breaking the boundary. Can a practitioner not be filled with awe?