往生禮讚偈 1.9

1.9

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.