往生淨土懺願儀 1.2

1.2

原其諸佛憫物迷盲，設多方便而引取之，但誰安養淨業捷直可修，諸大乘經皆啟斯要，十方諸佛無不稱美者也。若比丘四眾及善男女，諸根缺具者，欲得速破無明諸闇，欲得永滅五逆十惡，犯禁重罪及餘輕過，當修此法；欲得還復清淨，大、小戒律現前，得念佛三昧，及能具足一切菩薩諸波羅密門者，當學此法；欲得臨終離諸怖畏，身心安快，喜悅如歸，光照室宅，異香音樂，阿彌陀佛、觀音、勢至現在其前，送紫金臺，授手接引，五道橫截，九品長騖，謝去熱惱，安息清涼，初離塵勞便至不退，不歷長劫即得無生者，當學是法；欲修少法而感妙報，十方諸佛俱時稱讚，現前授記，一念供養無央數佛，即還本國與彌陀坐食、觀音議論、勢至行步，眼耳洞視徹聞，身量無際，飛空自在，宿命了了，遍見五道如鏡面像，念念證入無盡三昧，如是稱述不可窮盡，應當修習此之勝法。如所說者，皆實不虛，十方諸佛出廣長舌，稱美此事以示不妄。我等云何敢不信佛！今取淨土眾經，立此行法，若欲廣知，尋經補益。且聊為十科說之：一、嚴淨道場；二、明方便法；三、明正修意；四、燒香散華；五、禮請法；六、讚歎法；七、禮佛法；八、懺願法；九、旋誦法；十、坐禪法。

Looking to their origin, the Buddhas have pity on the deluded and blind living beings, and thus set forth many upāyas to lead and guide them. But none is as swift, direct, and practicable as the pure karma of Anyang; the Mahāyāna scriptures all reveal this essential [path], and the Buddhas of the ten directions all praise its excellence without exception. If monks, the fourfold assembly, good men and good women, whether their sense faculties are defective or complete, wish to swiftly shatter all the darkness of fundamental ignorance, and wish to extinguish forever the five heinous offenses, the ten non-virtues, the grave sins of breaking prohibitions, and all other minor faults, they should cultivate this method. If they wish to return to purity, to have the great and minor monastic disciplines manifest before them, to attain the buddhānusmṛti-samādhi, and to be able to fully possess all the pāramitā gates of all bodhisattvas, they should study this method. If they wish to be free from all fear at the end of life, their bodies and minds peaceful and joyful, rejoicing as if returning home, with light illuminating their dwelling, wondrous fragrances and heavenly music [resounding], and Amitābha Buddha, Avalokiteśvara, and Mahāsthāmaprāpta appearing before them, presenting a dais of purple gold, extending their hands to welcome and guide them, so that the five destinies are cut across, the nine grades [of rebirth] are swiftly galloped through, the feverish afflictions are cast off, and peaceful coolness is attained; if [they wish] upon the very first departure from defiling toil to immediately reach non-retrogression (avaivartika), and without passing through long kalpas to immediately attain anutpāda, they should study this method. If they wish to cultivate a modest practice yet induce a wondrous recompense, to be praised simultaneously by the Buddhas of the ten directions, to receive prediction [of buddhahood] before their very eyes, in a single thought-moment to make offerings to countless Buddhas, and immediately return to their home country to sit and dine with Amitābha, discuss the Dharma with Avalokiteśvara, and walk alongside Mahāsthāmaprāpta; to have their eyes and ears see and hear with boundless clarity, their bodies measureless in size, to fly through the sky at will, to have their past lives clearly known, to perceive throughout the five destinies as images on a mirror's surface, and thought after thought to realize and enter into inexhaustible samādhis—such praises as these can never be exhausted; one should cultivate and practice this supreme method. What has been spoken here is all true and not false; the Buddhas of the ten directions extend their broad and long tongues, praising this matter to show that it is not deceitful. How could we dare not believe the Buddha? Now, taking the various Pure Land sūtras, I establish this ritual practice. If one wishes to know it extensively, one should consult the sūtras for additional benefit. For now, I shall briefly explain it in ten sections: first, purifying and adorning the bodhimaṇḍa; second, clarifying the preparatory upāya; third, clarifying the intent of the main practice; fourth, burning incense and scattering flowers; fifth, the method of reverent invocation; sixth, the method of praise; seventh, the method of prostrating to the Buddhas; eighth, the method of repentance and vows; ninth, the method of circumambulation and recitation; tenth, the method of seated meditation.