往生淨土懺願儀 1.2

1.2

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.