寶王三昧念佛直指 2.32

2.32

詳夫邪見之源，實由於不正師友之教也。雖是夙業所召，豈免於自心見惑哉？惑既不離我心，報必難逃苦趣。況彼一染於識，萬化莫回。所以寶王三昧念佛直指由是而作也。余纔立斯志，即以此心緣娑婆業繫之大苦，念極樂依正之逍遙，淨穢交參、生佛互顯，無量義海聚之於心，法喜充盈，如不見我。理事無礙、身土圓融，或匪筆舌所拘，蓋猶生淨土矣。如是功德無量無邊，我今願以如上功德及未來際觀集發心求生淨土一切善根，如法性理展轉無窮，自果從因遍周塵剎，為行為願回施眾生，一切圓成同生淨土。又願承茲念力，悉使十方剎海并娑婆世界一切眾生如我所願，若同若別依正色心，一時趣入樂邦教主無量光明一毫端中皆為樂國，變現自在遊戲神通，如佛所住永無遺餘，我願方滿。於是重復一心，攝我無始至今盡未來際若大若小三業所修一切無量善根，皆現在前，普與眾生於極樂國一心回向。仰祈諸佛神力彌陀願力，及二大士功德之力，願此法門願此善根遍我六根及諸支體，令我六根境智自在，滿虛空界皆為色身，悉能宣說如是法門。以此根身，即於一切眾生之前，盡未來際不生疲厭，供養恭敬如事世尊，五體投地胡跪合掌，志心奉勸。勸以偈曰：

Examining in detail the root of wrong views, it truly arises from the teachings of improper teachers and friends. Although it is summoned by past karma, how could it avoid being the view-delusion of one's own mind? Since delusion does not depart from my mind, the retribution will surely be hard to escape in the painful realms. Moreover, once it stains the consciousness, ten thousand transformations cannot turn it back. For this reason, the Direct Pointers to Buddha-Mindfulness of the Jewel King Samādhi was composed. As soon as I conceived this resolution, I took this mind to focus on the great suffering of karmic fetters in Sahā and contemplate the ease and freedom of the circumstantial and primary rewards of Sukhāvatī; purity and defilement interpenetrate, sentient beings and the Buddha mutually reveal each other, and an ocean of limitless meanings gathers in the mind; Dharma joy fills completely, as if not seeing myself. Principle and phenomena are unobstructed; body and realm are completely interfused, perhaps beyond the restraint of pen and tongue, for it is just like being born in the Pure Land. Such merits are limitless and boundless. Now, with the aforementioned merits and all the roots of good from contemplating, gathering, generating the mind, and seeking rebirth in the Pure Land extending into future bounds, like the principle of the Dharma-nature rolling on inexhaustibly, from effects through causes pervading dust-mote kṣetras, as practice and as vows I dedicate and bestow them upon sentient beings, so that all may be fully perfected and reborn together in the Pure Land. Furthermore, I vow that through the power of this mindfulness, all sentient beings in the sea of kṣetras in the ten directions as well as the Sahā world may, according to my vow, whether identical or distinct, circumstantial and primary, form and mind, simultaneously enter into a single hair-tip of the limitless light of the teaching lord of the Land of Bliss, all becoming the Land of Bliss, manifesting at ease, sporting in spiritual powers, abiding just as the Buddha abides, eternally without remainder; then my vow will be fulfilled. Thereupon, again with a single mind, I gather all the limitless roots of good cultivated in the three karmas, great or small, from my beginningless past to the end of future bounds, and make them all appear before me, universally with sentient beings dedicating them with a single mind toward the land of Sukhāvatī. Looking up, I pray that through the spiritual power of all Buddhas, the vow-power of Amitābha, and the meritorious power of the two Great Beings, this Dharma-gate and these roots of good may pervade my six sense faculties and all limbs, enabling my six faculties to be at ease in realm and wisdom, filling empty space as my physical body, all capable of expounding this Dharma-gate. With this body of faculties, right before all sentient beings, to the end of future bounds without giving rise to weariness, I make offerings and pay reverent homage as if serving the World-Honoured One, throwing the five limbs to the ground, kneeling upright with palms joined, and whole-heartedly make this exhortation. I exhort them with a verse, saying: