集諸經禮懺儀 2.25

2.25

Furthermore, as the Contemplation Sūtra says: In contemplation while walking, contemplation while sitting, worship, mindfulness, and so forth, facing the west is supreme. Just as a tree leans first, when it falls it must follow the bend. Therefore, if there are unavoidable matters that prevent one from facing west, merely forming the thought of facing west is also sufficient. Question: All Buddhas equally realize the three bodies, and their fruits of compassion and wisdom are perfected and should also be no different; according to the direction, worshipping, being mindful of, and regularly reciting [the name of] any single Buddha should also enable rebirth. Why then do you exclusively praise the West and encourage exclusively worshipping and being mindful of it? What meaning is there? Answer: What all Buddhas realize is equal and one; yet if one considers vows and practices, it is not without specific causes and conditions. Amitābha the World-Honoured One originally made deep and momentous vows, vowing to embrace and transform the ten directions through his light and name. If only sentient beings generate a mind of faith, seeking and recollecting throughout a whole lifetime down to ten recitations or a single recitation, through the Buddha's vow-power they will easily attain rebirth. For this reason, Śākyamuni and all the Buddhas encourage facing the west, precisely to make this distinction. It is not that reciting and being mindful of other Buddhas cannot eliminate obstacles and eradicate sins. One should know this. If one can continuously maintain thought after thought as described above, making the end of one's life the limit, then ten out of ten will be reborn, and a hundred out of a hundred will be reborn. Why is this? Because free from external distracting conditions, one attains right mindfulness; because one accords with the Buddha's original vow; because one does not oppose the teaching; and because one complies with the Buddha's words. If one wishes to abandon exclusive practice and cultivate mixed karmas, then out of a hundred, rarely will one or two succeed, and out of a thousand, rarely will three or five succeed. Why is this? It is because through distracting conditions one becomes agitated and loses right mindfulness; because one does not accord with the Buddha's original vow; because one is contrary to the teaching; because one does not comply with the Buddha's words; because the fixing of mindfulness is not continuous; because recollecting and envisioning are interrupted; because dedication and aspiration are not earnest and genuine; because afflictions of greed, anger, and various views intervene and cause interruptions; and because one lacks a mind of shame and repentance. Repentance has three grades: first, essential; second, abbreviated; third, extensive; as explained fully below, whichever one uses according to one's wish is acceptable. Furthermore, it is because one does not continuously think of repaying that Buddha's benevolence; because one's mind generates arrogance, and although one performs practices, they constantly accord with fame and profit; because self and others are obstructed by conceit, not drawing near to fellow spiritual friends who share the practice; and because one enjoys being near distracting conditions, obstructing oneself and obstructing others from the right practice for rebirth. Why is this so? Recently, I have personally seen and heard of monastics and laypeople in various places: their understanding and practice differ, and their exclusivity and mixed practice are distinct. Provided they act with an exclusive mind, ten out of ten are reborn; but among those who cultivate mixed practices without a mind of utmost sincerity, there is not even one in a thousand. The gains and losses of these two practices have been distinguished as above. I respectfully hope that all who seek rebirth will carefully consider this for themselves. Those who are already able in this present body to aspire to be born in that land must urge their minds and discipline themselves whether walking, standing, sitting, or lying down, day and night without neglect, making the end of their lives the limit. It is only for a single lifetime, like a small suffering; with the preceding thought one's life ends, and with the following thought one is born immediately in that land, through long times and eternal kalpas constantly experiencing unconditioned Dharma-bliss, up to the attainment of buddhahood without passing through birth-and-death. How could that not be joyful! One should know this.