往生禮讚偈 1.9

1.9

若能如上念念相續、畢命為期者，十即十生、百即百生。何以故？無外雜緣得正念故、與佛本願得相應故、不違教故、隨順佛語故。若欲捨專修雜業者，百時希得一二、千時希得三五。何以故？乃由雜緣亂動失正念故、與佛本願不相應故、與教相違故、不順佛語故、係念不相續故、憶想間斷故、迴願不慇重真實故、貪瞋諸見煩惱來間斷故、無有慚愧懺悔心故。懺悔有三品：一要、二略、三廣，如下具說，隨意用皆得。又不相續念報彼佛恩故；心生輕慢，雖作業行，常與名利相應故；人我自覆，不親近同行善知識故；樂近雜緣，自障障他往生正行故。何以故？余比日自見聞諸方道俗，解行不同，專雜有異。但使專意作者，十即十生；修雜不至心者，千中無一。此二行得失如前已辨，仰願一切往生人等善自思量。已能今身願生彼國者，行住坐臥必須勵心剋己，晝夜莫廢，畢命為期。上在一形似如少苦，前念命終後念即生彼國，長時永劫常受無為法樂，乃至成佛不經生死，豈非快哉！應知。

If one can continuously maintain thought after thought as described above, taking the end of one's life as the limit, ten will mean ten are reborn, and a hundred will mean a hundred are reborn. Why is this? Because without external miscellaneous conditions, right mindfulness is obtained; because it accords with the Buddha's primal vow; because it does not go against the teaching; and because it complies with the Buddha's words. If one wishes to abandon exclusive practice and cultivate miscellaneous practices, among a hundred, barely one or two attain it; among a thousand, barely three or five attain it. Why is this? Because disturbed by miscellaneous conditions, one loses right mindfulness; because it does not accord with the Buddha's primal vow; because it goes against the teaching; because it does not comply with the Buddha's words; because the focusing of mindfulness is not continuous; because recollection is interrupted; because dedication and aspiration are not earnest and genuine; because afflictions of greed, anger, and views intervene and interrupt; and because one lacks a mind of shame and repentance. Repentance has three grades: essential, brief, and extensive, as fully explained below; one may use whichever one pleases. Furthermore, it is because one does not continuously think of repaying that Buddha's kindness; a mind of slight arrogance arises, and though performing deeds and practices, one always accords with fame and profit; self-conceit blinds oneself, so that one does not associate with fellow-practicing spiritual friends; and one delights in approaching miscellaneous conditions, obstructing oneself and obstructing others from the right practice for rebirth. Why is this? Recently, I have personally seen and heard that among monastics and laypersons of various regions, understanding and practice differ, and exclusive and miscellaneous practices are distinct. If only one acts with exclusive intention, ten will mean ten are reborn; if cultivating miscellaneous practices without a sincere mind, not one in a thousand succeeds. The gains and losses of these two practices have already been distinguished above; I respectfully hope that all who seek rebirth will carefully reflect on this themselves. Having now been able in this lifetime to aspire for rebirth in that land, in walking, standing, sitting, and lying down, one must exert the mind and restrain oneself, not slacking by day or by night, taking the end of one's life as the limit. At most it is a lifetime, which seems like a little hardship; the preceding thought marks the end of life, and the subsequent thought brings rebirth in that land, perpetually enjoying the unconditioned Dharma joy through long kalpas, up until attaining buddhahood without undergoing birth-and-death. Is this not delightful! One should know this.