Name: Surangama Sutra: Commentary on Mahasthamaprapta's Chapter on Perfect Penetration · Volume 1 · Perfect Accomplishment through Buddha-Recitation Chapter Daily Recitation Format (楞严经势至圆通章疏钞 · 第一 · No. 311-B 念佛圆通章 日诵式)
Author: 续法集

我憶往昔恒河沙劫，有佛出世名無量光，十二如來相繼一劫，其最後佛名超日月光，彼佛教我念佛三昧。譬如有人，一專為憶、一人專忘，如是二人若逢不逢、或見非見，二人相憶、二憶念深，如是乃至從生至生，同於形影不相乖異。十方如來憐念眾生如母憶子，若子逃逝，雖憶何為？子若憶母，如母憶時，母子歷生不相違遠。若眾生心憶佛、念佛，現前、當來必定見佛，去佛不遠，不假方便自得心開。如染香人身有香氣，此則名為香光莊嚴。我本因地以念佛心入無生忍，今於此界攝念佛人歸於淨土。

I remember that in the past, countless kalpas ago, a Buddha appeared in the world named Infinite Light. Twelve Tathagatas appeared in succession during that one kalpa, and the last of them was named Surpassing Sun and Moon Light. That Buddha taught me the Buddha Recitation Samadhi. It is like two people: one who single-mindedly remembers, and one who single-mindedly forgets. Though these two people may or may not meet, may or may not see each other, if both remember one another and their remembrance runs deep, then life after life they will be as inseparable as form and shadow. The Tathagatas of the ten directions care for sentient beings as a mother remembers her child. But if the child runs away and flees, what use is the mother's remembering? If the child remembers the mother as the mother remembers the child, then mother and child, throughout life after life, will never be far apart. If sentient beings remember the Buddha in their minds and recite the Buddha's name, then in this present life or in lives to come they will certainly see the Buddha, and will not be far from the Buddha. Without relying on other methods, they will naturally open their minds. It is like a person who handles incense: their body takes on the fragrance. This is what is called the adornment of fragrance and light. In my own original ground of practice, I entered the Patience of Non-Arising through the mind of Buddha Recitation. Now, in this world, I gather those who recite the Buddha's name and lead them back to the Pure Land.

(人有三等。一者極閒人，應當晝夜六時，持經念佛。二者半閒半忙人，應當每日晨昏二時，一心持念。三者極忙人，應當每日晨朝一時，專心持念。誦時之式，先本師三稱，次舉勢至章一遍，往生咒三遍，讚佛偈一遍。佛名百聲千聲萬聲隨意。三菩薩名，每各十聲。後發願迴向偈一遍。未誦前，已誦後，俱要對聖像前，合掌三禮。如無佛像，對經對空禮拜亦可。果能如此，常行無間，佛必哀憐。凡有求願，無不遂者。臨命終時，佛與聖眾，放光接引，徑生極樂矣。行者當生信願，切勿疑忽。此明每日經佛並舉式也。若單佛名極閒者，除六時外，應當時刻念佛無間。半間半忙者，應當營事已畢，即便念佛。極忙者，應當忙裏偷閒，十念念佛。此方名為不虗度也。盡此一生一日，無有暫廢，則自念佛心口，當必成佛心口。經云，行與佛同，受佛氣分，入如來種，親為佛子。不其然哉。)。

(There are three kinds of people. First, those with a great deal of free time should uphold the sutra and recite the Buddha's name six times day and night. Second, those with half free time and half busyness should single-mindedly recite each morning and evening. Third, those who are extremely busy should single-mindedly recite each morning. For the recitation procedure: first recite "Homage to the Original Teacher" three times, then recite the Chapter on Great Strength once, the Rebirth Mantra three times, and the Praise of the Buddha verse once. Recite the Buddha's name one hundred, one thousand, or ten thousand times as you wish. Recite each of the three Bodhisattvas' names ten times. Finally, recite the vow of dedication once. Before and after reciting, face the sacred image, join your palms, and bow three times. If there is no Buddha image, bowing before the sutra or toward empty space is also acceptable. If you can do this continuously without interruption, the Buddha will surely have compassion. Whatever you seek, nothing will fail to be fulfilled. At the time of death, the Buddha and the assembly of sages will emit light to receive and guide you, and you will be reborn directly in the Land of Ultimate Bliss. Practitioners should give rise to faith and vow, and must never doubt or neglect this. This explains the daily procedure of doing both sutra and Buddha recitation together. If reciting only the Buddha's name, those with a great deal of free time should, beyond the six periods, recite the Buddha's name constantly without interruption. Those with half free time and half busyness should recite the Buddha's name as soon as their work is done. Those who are extremely busy should steal a moment of leisure amid their busyness and recite the Buddha's name ten times. Only this can be called not passing the time in vain. If throughout this life, day by day, you never neglect it even briefly, then your own mind and mouth that recite the Buddha's name will surely become the mind and mouth of a Buddha. The sutra says: "When one's practice is the same as the Buddha's, one receives the Buddha's vital essence, enters the Tathagata's lineage, and becomes a true child of the Buddha." Is this not so?)

(偈云：一日無常到，方知夢裏人。萬般將不去，唯有業隨身。如何是萬般將不去？官爵財寶、屋宅田園、衣服飲食，乃至嬌妻愛子，無常到來，都是將不去者。如何是唯有業隨身？人生所造貪瞋癡慢、五逆十惡惡業，戒定慧施、五戒十善善業，無常到來，盡皆緊隨你者。楞嚴云：臨命終時，未捨煖觸，一生善惡，俱時頓現。惡者便感三途苦報，善者便感人天樂報。若善心中，兼有信願，念佛求生，便現極樂佛土境相。行願品云：是人終時，一切諸根，悉皆散壞。一切親屬，悉皆捨離。一切威勢，悉皆退失。象馬車乘，珍寶伏藏，無復相隨。唯此願王，於一切時，引導其前。一剎那中，即得往生極樂世界，見彌陀佛，及諸聖眾。既然如是，何不趂此強健之時，努力勤修？善導云：假饒金玉滿堂，難免生老病死。恁汝千般快樂，無常終是到來。惟有徑路修行，但念阿彌陀佛。設待臨終方悔，悔之於後，將何及乎？奉勸諸人，及時修進。生死事大，無常迅速。慎勿以此為分外也。勉之勉之。)。

(A verse says: "When the day of impermanence arrives, only then do you know you are a person in a dream. Nothing you have can be taken along; only karma follows you. What does it mean that nothing can be taken along? Official rank and wealth, houses and land, clothing and food, even your beloved wife and children—when impermanence comes, none of them can be taken along. What does it mean that only karma follows you? The evil karma of greed, anger, delusion, arrogance, the five heinous acts and ten evil deeds, and the good karma of precepts, concentration, wisdom, giving, the five precepts and ten good deeds—when impermanence comes, all of them follow closely behind you. The Surangama Sutra says: At the time of death, before the warm touch has left the body, all the good and evil of one's life appears at once. The evil doer immediately experiences the suffering of the three lower realms, and the good person immediately experiences the pleasures of the human and heavenly realms. If within a good mind there is also faith and vow, reciting the Buddha's name and seeking rebirth, then the scene of the Pure Land of Ultimate Bliss will appear. The Chapter on Conduct and Vows says: When such a person is dying, all their senses break apart. All their relatives are left behind. All their authority and power is lost. Elephants, horses, carriages, and hidden treasures no longer follow them. Only this king of vows, at all times, leads them onward. In a single instant, they attain rebirth in the Land of Ultimate Bliss and see Amitabha Buddha and all the assembled sages. Since this is so, why not take advantage of this strong and healthy time and strive diligently in practice? Shandao said: Even if gold and jade fill your hall, you cannot avoid birth, aging, sickness, and death. However many kinds of pleasure you have, impermanence will still come. Only the direct path of practice remains: simply recite Amitabha Buddha's name. If you wait until death approaches to regret it, what use will regret come too late? I urge everyone to practice and advance in time. Birth and death are a great matter; impermanence is swift. Be careful not to treat this as something that does not concern you. Take this to heart!)

(又淨業人備三資糧。一者信。信輪迴最苦，信念佛最妙，信此土修行難成道果，信願生彼土乃至十念決得往生，信報生人天福盡還墜，信一生樂土永不退轉當成正覺，信一稱佛名能滅八十億劫生死重罪，信念佛之人彌陀攝取、病中救護、命終來迎。二者願。願消業障，願滅眾苦，願心開，願見佛，願淨業成，願生安養，願授記，願度生。三者行。身禮像，口稱名，心觀想，俱要專一，絕無散亂。解知信願時，蓮華種植也。專念時，蓮華出水也。功成時，蓮華敷空也。設起疑退心，蓮華又萎矣。由是晝夜六時，無有一念貪戀在娑婆。凡起居衣食，語默動靜，皆不忘淨土。至於臨命終時，應當念佛發願，不得怕死貪生。常自念言，我現在身，眾苦交纏，不淨流溢。若得捨此華池，托質受無量樂，事極稱意。如脫臭弊之衣，得著珍御之服。萬緣放下，身心解脫。纔有病患，莫論輕重，便念無常，一心待死。即囑一切人，凡來我前，為我念佛。不得雜說世務，家緣長短。再延法師，頻來誡勸，依經指示。及到病重捨報之際，家人親屬，不得哭泣，并發悲歎懊惱之聲。猶恐惑亂心神，忘失正念。但高聲朗念阿彌陀佛，守令氣絕神逝，方可舉哀。若如此者，萬求萬生，必無疑也。復有遇障難者，不得正念往生。如偏風失語，狂亂失心，水火雷擊，蟲獸鬼噉，毒藥陣亡，怨賊王難，亦應預懺，必蒙佛護。葢念佛者，有六勝益。一諸佛菩薩，護念彌陀，住頂放光。諸天神將，晝夜冥加。二惡鬼毒藥，皆不能害。三災八難，咸悉消除。三宿障冰清，怨命解脫。四氣力充滿，無諸橫病。五睡夢吉祥，見佛色像，無有非人，奪其精氣。六現為一切禮敬，臨終三聖接引。故知日常一意念佛，即為預備不虞法矣。如人入城幹事，必先覓下安處。抵暮昏黑，則有投宿之地。先覓下處者，預修淨業也。抵暮昏黑者，大限到來也。有投宿地者，生蓮華中，不遭障難也。人若依此用心，臨終定得往生。此又為修淨土者之至囑也。)

(Furthermore, those who practice pure karma should prepare three provisions. First, faith. Believe that cyclic existence is the most painful, believe that Buddha Recitation is the most wonderful, believe that practicing in this land makes it hard to attain the fruit of the path, believe that by vowing to be born in that land one will definitely gain rebirth there even with as few as ten recitations, believe that when the merit of rebirth among humans and celestial beings is exhausted one falls back again, believe that once born in the land of bliss one never regresses and will attain perfect enlightenment, believe that a single recitation of the Buddha's name can erase eighty billion kalpas of grave karmic offenses of birth and death, believe that Amitabha embraces and protects those who recite the Buddha's name, rescues and guards them in illness, and comes to welcome them at the end of life. Second, vow. Vow to dissolve karmic obstacles, vow to end all suffering, vow to open the mind, vow to see the Buddha, vow to complete pure karma, vow to be born in the Land of Peace and Nurture, vow to receive the prophecy of enlightenment, vow to save living beings. Third, practice. Bow to the image with the body, recite the name with the mouth, visualize with the mind—all must be single-minded, with absolutely no distraction. When one understands faith and vow, the lotus is planted. When one recites single-mindedly, the lotus rises from the water. When the practice is accomplished, the lotus blooms in the sky. But if doubt or a mind of retreat arises, the lotus withers again. Therefore, throughout the six periods of day and night, not a single thought should cling with greed to this Sahā world. In all one's rising and resting, clothing and food, speech and silence, movement and stillness, one should never forget the Pure Land. When the end of life approaches, one should recite the Buddha's name and make vows, and must not fear death or crave life. Always think to yourself: this present body of mine is tangled in many sufferings, with impurities flowing out. If I can abandon this lotus pond and receive a new form enjoying boundless bliss, that will be utterly satisfying—like taking off foul, worn-out clothes and putting on precious royal garments. Let go of all entanglements, and body and mind are liberated. As soon as illness arises, regardless of whether it is light or heavy, contemplate impermanence and single-mindedly await death. Immediately instruct everyone: whoever comes before me, recite the Buddha's name for me. Do not engage in miscellaneous talk about worldly affairs or the ins and outs of family matters. Again invite a Dharma teacher to come frequently to admonish and encourage, giving guidance according to the scriptures. When illness becomes severe and the time comes to cast off the body, family and relatives must not weep or make sounds of grief and distress. This is lest the mind be confused and Right Mindfulness be lost. Simply recite Amitabha Buddha's name aloud, and wait until the breath has ceased and the spirit has departed before mourning. If this is done, then every prayer will bring rebirth, without a doubt. Furthermore, there are those who encounter obstacles and difficulties and cannot attain rebirth with Right Mindfulness—such as paralysis and loss of speech, insanity and loss of mind, being struck by water, fire, or lightning, being devoured by insects, beasts, or ghosts, dying by poison, falling in battle, or meeting disaster from enemies or rulers. They too should repent beforehand, and they will surely receive the Buddha's protection. For those who recite the Buddha's name, there are six surpassing benefits. First, all Buddhas and Bodhisattvas protect and remember them, and Amitabha dwells above their heads emitting light. All celestial deities and spirit generals secretly aid them day and night. Second, evil ghosts and poisons cannot harm them. Third, the three disasters and eight difficulties are all eliminated. Third, the obstacles of past lives are cleared like ice, and vengeful spirits are liberated. Fourth, vitality is full, and there are no untimely illnesses. Fifth, sleep and dreams are auspicious, one sees the Buddha's form, and no non-human beings steal one's vital energy. Sixth, in this life one is respected by all, and at the end of life the Three Holy Ones come to guide one. Thus we know that wholeheartedly reciting the Buddha's name each day is precisely the method for preparing against the unforeseen. It is like a person going into the city on business who must first find lodging. When dusk falls and it grows dark, there will be a place to stay. Finding lodging beforehand is pre-cultivating pure karma. Dusk falling and growing dark is the great limit of death arriving. Having a place to stay is being born in a lotus, not encountering obstacles. If a person applies their mind in this way, at the end of life they will certainly gain rebirth. This too is the most urgent injunction for those who cultivate the Pure Land.)

Surangama Sutra: Commentary on Mahasthamaprapta's Chapter on Perfect Penetration (楞嚴經勢至圓通章疏鈔)

Surangama Sutra: Commentary on Mahasthamaprapta's Chapter on Perfect Penetration (楞嚴經勢至圓通章疏鈔)