[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [往生淨土懺願儀](https://indike.org/pramana/in.bauddha.taisho.1984) › 1.8 # 往生淨土懺願儀 1.8 往生淨土懺願儀 1.8 - **Language:** Classical Chinese ### [1.8](https://indike.org/pramana/in.bauddha.taisho.1984.1.8) 《大集》明七七日，《鼓音王》及《大彌陀經》十日十夜，《十六觀經》及《小彌陀經》明七日七夜，取此三等為期，決不可減。言正修意者，《天親論》曰：「明何義觀安樂世界、見阿彌陀佛、願生彼國土。云何觀？云何生信心？修五念門成就者，畢竟得生安樂國土，見阿彌陀佛。何等為五？一者、禮拜門；二者、讚歎門；三者、作願門；四者、觀察門；五者、迴向門。……乃至菩薩巧方便迴向者，謂說禮拜等五種修行，所集一切功德善根，不求自身住持之樂，欲拔一切眾生苦故，作願攝取一切眾生，共生彼安樂佛國，是名菩薩巧方便迴向。如是善知迴向，……得三種順菩提門：一者、無染清淨心，不為自身求諸樂故；二者、安清淨心，以拔一切眾生苦故；三者、樂清淨心，令一切眾生得大菩提，以攝取眾生生彼國土故。」故全用論文，為今正意。但加懺悔者，為令除滅往生障故，為順佛慈速度生故，當須一心一意，滿七七日，乃至七日晝夜六時，禮十方佛及彌陀世尊。若坐、若行，皆勿散亂，不得如彈指頃念世五欲，及接對外人，語論戲笑，亦不得託事延緩，放逸睡眠。當於瞬息俯仰，繫念不斷，為求往生，一心精進。問：「行法既多，云何一心？」答：「有理、有事。一者、理一心，謂初入道場，乃至畢竟，雖涉眾事，皆是無性，不生不滅，法界一相，如法界緣，名理一心。二者、事一心，謂若禮佛時，不念餘事，但專禮佛，誦經行道，亦復如是，是名事一心也。」 > The Mahāsaṃnipāta explains \[a period of\] seven times seven days; the Drum Sound King \[Sūtra\] and the Larger Sukhāvatīvyūha Sūtra \[explain\] ten days and ten nights; the Sūtra on the Contemplation \[of Amitāyus\] and the Smaller Sukhāvatīvyūha Sūtra explain seven days and seven nights. One should take one of these three tiers as the period, which must definitely not be shortened. Regarding the intent of the main practice, the Treatise of Vasubandhu states: 'To explain for what purpose one contemplates the world of Sukhāvatī, sees Amitābha Buddha, and vows to be born in that land. How does one contemplate? How does one generate faith? Those who cultivate the five gates of mindfulness and accomplish them will ultimately attain rebirth in the land of Sukhāvatī and see Amitābha Buddha. What are the five? The first is the gate of prostration; the second is the gate of praise; the third is the gate of making vows; the fourth is the gate of contemplation; the fifth is the gate of dedication. ... Up to: as for the bodhisattva's skillful upāya of dedication, it means that with all the roots of goodness and merits gathered from the five kinds of cultivation such as prostration, one does not seek the pleasure of self-preservation, but because of the desire to pull all living beings out of suffering, makes a vow to gather in all living beings so that they are born together in that Buddha-land of Sukhāvatī; this is called the bodhisattva's skillful upāya of dedication. Being thus skilled in knowing dedication, ... one attains three kinds of gates in accord with bodhi: first, the unstained, pure mind, because one does not seek pleasures for oneself; second, the pacifying, pure mind, because one pulls all living beings out of suffering; third, the blissful, pure mind, because one causes all living beings to attain great bodhi by gathering them in to be born in that land.' Therefore, I fully adopt the text of the treatise as the present main intent. The addition of kṣamā is solely to eradicate the obstacles to rebirth, and to accord with the Buddha's compassion to swiftly deliver living beings. One must with a single mind and single intention, for the full seven times seven days, or down to seven days, during the six periods of day and night, prostrate to the Buddhas of the ten directions and the World-Honoured One Amitābha. Whether sitting or walking, one must not be scattered or distracted; one must not even for the span of a finger-snap think of worldly five desires, converse or jest with outsiders, nor use chores as an excuse to delay, or indulge in laxity and sleep. In every instant, looking down or looking up, one must maintain uninterrupted mindfulness, striving with a single mind for the sake of seeking rebirth. Question: 'Since the practices of the ritual are numerous, how can there be a single mind?' Answer: 'There are principle and phenomena. First, singlemindedness in principle: from first entering the bodhimaṇḍa until the very end, although one engages in manifold activities, they are all devoid of intrinsic nature, neither arising nor ceasing, of the one mark of the dharmadhātu; according with the conditions of the dharmadhātu is called singlemindedness in principle. Second, singlemindedness in phenomena: when prostrating to the Buddha, not thinking of any other matter but exclusively prostrating to the Buddha; reciting sūtras and walking the path are likewise also like this. This is called singlemindedness in phenomena.' > — English (machine translation) (machine translation) - [Previous: 1.7](https://indike.org/pramana/in.bauddha.taisho.1984.1.7) - [Next: 1.9](https://indike.org/pramana/in.bauddha.taisho.1984.1.9) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.1984.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1984~en-mt.1.8) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1984.1.8](https://indike.org/pramana/in.bauddha.taisho.1984.1.8) · Pramāṇa