往生淨土懺願儀 1.6

1.6

行者欲入道場，身心散亂，須預行方便。當於七日，營理別房，不得與道場同處；如無別屋，亦許共室。應日夜調習案試，及預誦下五悔等文，極令精熟即通。染浣、紉縫及中辦事餘，治生雜務即時併息。但念不久，定生淨土，一心求懺，無有留難，各自剋期，不惜身命，定取淨業，即時成就。不得一念思憶五塵，訶去愛欲，勤息恚癡。行人各有無始惡習，速求捨離不為，正懺障礙，自當觀察何習偏重，訶棄調停，取令平復，勿使行法唐喪其功，可以意解。

When practitioners are about to enter the bodhimaṇḍa, their bodies and minds are scattered and distracted, so they must practice upāyas in advance. For seven days, they should prepare a separate room, which must not be in the same place as the bodhimaṇḍa; if there is no separate building, sharing a room is also permitted. Day and night they should rehearse and test the procedures, and memorize in advance the texts below for the five repentances and the like, making themselves thoroughly proficient and fluent. Dyeing, washing, sewing, preparing meals, and all other miscellaneous livelihood matters must immediately cease at that time. One should only reflect: 'Before long, I am certain to be born in the Pure Land. With a single mind I seek repentance without obstruction.' Each practitioner should set their own time limit, sparing neither body nor life, resolved to attain the pure karma and bring it to immediate fulfillment. One must not for a single thought-moment dwell on the five sense-objects; one must reproach and cast off desire, and diligently quell anger and delusion. Each practitioner has evil habits from beginningless time; they must swiftly seek to abandon them so that they do not become obstacles to the proper repentance. One should observe oneself to see which habit is especially predominant, reproach and discard it, and regulate it to restore equilibrium, so as not to allow the practice of the ritual to lose its efficacy in vain. This can be understood through reflection.