T47n1966_唸佛鏡
大正藏第 47 冊 No. 1966 唸佛鏡
No. 1966
唸佛鏡序
無為子楊杰述
愛不重，不生娑婆；念不一，不生極樂。娑婆穢土也，極樂凈土也；娑婆之壽則有量，彼土之壽則無量矣；娑婆備諸苦，彼土則安養無苦矣；娑婆隨業轉輪生死，彼土一往則永證無生法忍，若愿度生，則任意自在，不為諸業轉矣。其凈穢、壽量、苦樂、生死如是差別，而眾生冥然不知，可不哀哉！
阿彌陀佛，凈土攝受之主也；
釋迦如來，指導凈土之師也。觀音、勢至，助佛揚化者也。是以如來一代教典，處處丁寧勸往生也。阿彌陀佛與觀音、勢至，乘大愿船泛生死海，不著此岸、不留彼岸、不止中流，唯以濟度為佛事。是故《阿彌陀經》云：「若有善男子、善女人，聞說阿彌陀佛，執持名號，若一日乃至七日，一心不亂。其人臨命終時，阿彌陀佛與諸聖眾現在其前，是人終時心不顛倒，即得往生極樂國土。」又經云：「十方眾生聞我名號，憶念我國，植諸德本，至心迴向，欲生我國，不果遂者，不取正覺。」所以祇洹精舍無常院，令病者面西作往生凈土想。蓋彌陀光明遍照法界，唸佛眾生攝取不捨，聖、凡一體機、感相應，諸佛心內眾生，塵塵極樂，眾生心中凈土，唸唸
【現代漢語翻譯】 現代漢語譯本
唸佛鏡序
無為子楊杰 述
若非深愛，則不會生於娑婆世界；若非一心專注，則不會往生極樂世界。娑婆是污穢的國土，極樂是清凈的國土；娑婆世界的壽命是有限的，極樂世界的壽命是無限的；娑婆世界充滿各種痛苦，極樂世界則是安樂清凈沒有痛苦的；在娑婆世界，眾生隨著業力流轉生死輪迴，一旦往生到極樂世界，就永遠證得無生法忍，如果願意度化眾生，就可以任意自在，不再被各種業力所牽引。清凈與污穢、壽命的長短、痛苦與快樂、生死輪迴，這些差別如此巨大，而眾生卻懵然不知，真是可悲啊！
阿彌陀佛（Amitabha Buddha），是凈土的攝受之主；
釋迦如來（Sakyamuni Buddha），是指導往生凈土的導師。觀音（Avalokitesvara）、勢至（Mahasthamaprapta），是協助佛陀弘揚教化的菩薩。因此，如來一代的教典中，處處都懇切地勸導眾生往生凈土。《阿彌陀經》中說：『如果有善男子、善女人，聽聞到阿彌陀佛的名號，執持唸誦，如果能一日乃至七日，一心不亂，那麼此人在臨命終時，阿彌陀佛與諸位聖眾就會顯現在他的面前，此人在臨終時心不顛倒，就能往生到極樂國土。』 另一部經中說：『十方眾生聽聞我的名號，憶念我的國土，種植各種功德根本，至誠懇切地迴向，想要往生我的國土，如果不能如願，我就不成正覺。』 所以祇洹精舍（Jetavana Monastery）的無常院，讓病人面向西方，作往生凈土的觀想。這是因為阿彌陀佛的光明遍照法界，唸佛的眾生都會被攝取而不捨棄，聖人與凡人一體，機與感相應，諸佛心中的眾生，每一位都身處極樂，眾生心中的凈土，唸唸
【English Translation】 English version
Preface to the Mirror of Mindfulness of the Buddha
Written by Wuweizi Yang Jie
Without deep love, one would not be born in Saha (Saha world, the world of suffering); without single-mindedness, one would not be born in Sukhavati (the Pure Land of Ultimate Bliss). Saha is a defiled land, while Sukhavati is a pure land; the lifespan in Saha is limited, while the lifespan in that land is immeasurable; Saha is filled with all kinds of suffering, while that land is peaceful and without suffering; in Saha, beings transmigrate through the cycle of birth and death according to their karma, but once born in that land, one will forever realize the Dharma-seal of Non-birth. If one wishes to liberate beings, one can do so freely and will not be swayed by various karmas. The differences between purity and defilement, lifespan, suffering and happiness, and birth and death are so vast, yet beings are ignorant of them, how lamentable!
Amitabha Buddha (Amitabha Buddha), is the lord who receives beings in the Pure Land;
Sakyamuni Buddha (Sakyamuni Buddha), is the teacher who guides beings to be reborn in the Pure Land. Avalokitesvara (Avalokitesvara) and Mahasthamaprapta (Mahasthamaprapta), are the bodhisattvas who assist the Buddha in propagating the teachings. Therefore, in the Buddha's teachings throughout his life, he earnestly encourages beings to be reborn in the Pure Land. The Amitabha Sutra says: 'If there are good men and good women who hear the name of Amitabha Buddha, hold onto and recite it, if they can be single-minded for one day to seven days, then when this person is about to die, Amitabha Buddha and all the holy beings will appear before him, and this person's mind will not be confused at the time of death, and he will be reborn in the Land of Ultimate Bliss.' Another sutra says: 'If beings in the ten directions hear my name, remember my land, plant various roots of merit, and sincerely dedicate them, wishing to be born in my land, if they cannot fulfill their wish, I will not attain perfect enlightenment.' Therefore, the Impermanence Hall of Jetavana Monastery (Jetavana Monastery) instructs the sick to face west and contemplate rebirth in the Pure Land. This is because the light of Amitabha Buddha shines throughout the Dharma realm, and beings who are mindful of the Buddha will be embraced and not abandoned. The holy and the ordinary are one, the potential and the response are in harmony, the beings in the hearts of all Buddhas are in the Pure Land in every moment of thought.
彌陀。吾以是觀之，智慧者易生，能斷疑故；禪定者易生，不散亂故；持戒者易生，遠諸染故；佈施者易生，不我有故；忍辱者易生，不瞋恚故；精進者易生，不退轉故；不造善、不作惡者易生，念純一故；諸惡已作、業報已現者易生，實慚懼故。雖有眾善，若無誠信心、無深心、無迴向發願心者，則不得上上品生矣。
噫！彌陀甚易持，凈土甚易往，眾生不能持、不能往，佛如眾生何？夫造惡業入苦趣，念彌陀生極樂，二者皆佛言也。世人憂墮地獄而疑往生者，不亦惑哉？晉慧遠法師與當時高士劉遺民等，結白蓮社于廬山，蓋致精誠於此。爾其後七百年，僧、俗修持獲感者非一，咸見於凈土傳記，豈誣也哉？然贊輔彌陀教觀者，其書山積，唯
善道大師《唸佛鏡》十一門最為首冠。援引聖言開決群惑，萬年闇室，日至而頓有餘光；千里水程，舟具而不勞自力。非法藏後身，不能至於是也。杰頃于都下嘗獲斯文，讀示所知，無不生信，自遭酷罰，感窹益深，將廣其傳，因為敘引。
熙寧九年(丙辰)仲秋述
大明朝雲棲寺蓮池大師竹窗二筆曰：「道鏡、善道二師作《唸佛鏡》，以唸佛與種種法門對舉，皆斷之曰：『欲比唸佛功德，百千萬億分不能及一。』可謂篤信明辨，大有功于凈土矣！」
【現代漢語翻譯】 現代漢語譯本：阿彌陀（Amitabha，佛名）。我這樣觀察，有智慧的人容易往生，因為能斷除疑惑；有禪定的人容易往生，因為不散亂；持戒的人容易往生，因為遠離各種染污；佈施的人容易往生，因為沒有『我』的執著；忍辱的人容易往生，因為不生瞋恚；精進的人容易往生，因為不退轉；不造善也不作惡的人容易往生，因爲念頭純一；各種惡業已經造下，業報已經顯現的人容易往生，因為真正感到慚愧和恐懼。即使有各種善行，如果沒有真誠的信心、沒有深刻的心、沒有迴向發願的心，就不能上品上生了。 唉！阿彌陀（Amitabha）很容易唸誦，凈土很容易往生，眾生不能唸誦、不能往生，佛和眾生又有什麼區別呢？造惡業而墮入苦趣，念阿彌陀（Amitabha）而往生極樂，這兩種說法都是佛說的。世人擔憂墮入地獄卻懷疑往生極樂，不是很迷惑嗎？晉朝慧遠法師與當時的高士劉遺民等人，在廬山結成白蓮社，就是竭盡精誠於此。在那之後的七百年，僧人和俗人修持而獲得感應的，不止一個，都記載在凈土傳記中，難道是虛假的嗎？然而贊助和輔助阿彌陀（Amitabha）教義的書籍堆積如山，只有 善導大師的《唸佛鏡》十一門最為首要。援引聖人的言論來開解各種疑惑，如同在黑暗的房間里，太陽一到就立刻有了光芒；如同千里水路，有了船隻就不需要自己費力。如果不是法藏菩薩的後身，不能達到這樣的境界。杰曾經在都城獲得這本書，讀給所認識的人聽，沒有不生起信心的，自從遭受酷刑，感悟更加深刻，將要廣泛傳播它，因此寫下這篇序言。 熙寧九年（丙辰）仲秋 述 大明朝雲棲寺蓮池大師竹窗二筆說：『道鏡、善導二位大師作《唸佛鏡》，以唸佛與種種法門相對比，都斷言說：『想要相比唸佛的功德，百千萬億分也不能及一分。』可以說是篤信明辨，對凈土有很大的功勞！』
【English Translation】 English version: Amitabha (Amitabha, name of a Buddha). I observe it this way: those with wisdom are easily reborn, because they can cut off doubts; those with Samadhi are easily reborn, because they are not scattered; those who uphold precepts are easily reborn, because they stay away from all defilements; those who give alms are easily reborn, because they have no attachment to 'self'; those who practice patience are easily reborn, because they do not generate anger; those who are diligent are easily reborn, because they do not regress; those who do not create good or evil are easily reborn, because their thoughts are pure and unified; those who have already committed various evil deeds and whose karmic retribution has already manifested are easily reborn, because they truly feel ashamed and fearful. Even if one has various good deeds, if one does not have sincere faith, a profound mind, and a mind of dedicating merit and making vows, then one cannot be reborn in the highest grade of the highest class. Alas! Amitabha (Amitabha) is very easy to recite, and the Pure Land is very easy to reach, but if sentient beings cannot recite or reach it, what is the difference between the Buddha and sentient beings? Creating evil karma and falling into suffering realms, reciting Amitabha (Amitabha) and being reborn in the Land of Ultimate Bliss—both of these are the words of the Buddha. Is it not delusion for people to worry about falling into hell but doubt rebirth in the Pure Land? During the Jin Dynasty, Dharma Master Huiyuan and high-minded scholars such as Liu Yimin formed the White Lotus Society at Mount Lu, dedicating their utmost sincerity to this. In the seven hundred years after that, there were more than a few monks and laypeople who cultivated and received responses, all of which are recorded in the Pure Land biographies. Could they be false? However, among the books that praise and support the teachings of Amitabha (Amitabha), only Master Shandao's 'Mirror of Mindfulness of Buddha' in eleven sections is the most important. It uses the words of the sages to resolve various doubts, like the sun entering a dark room and immediately bringing light; like a thousand-mile water journey, having a boat means one does not need to exert oneself. If he were not the reincarnation of Bodhisattva Dharmakara, he could not have achieved this. Jie once obtained this text in the capital and read it to those he knew, and none did not generate faith. Since suffering severe punishment, his understanding has deepened, and he intends to spread it widely, so he writes this preface. Written in the mid-autumn of the ninth year of Xining (Bingchen) The Bamboo Window Second Collection of Master Lianchi of Yunqi Temple in the Great Ming Dynasty says: 'The two masters, Daojing and Shandao, wrote the 'Mirror of Mindfulness of Buddha,' comparing mindfulness of Buddha with various other Dharma methods, and both concluded: 'If one wants to compare the merits of mindfulness of Buddha, even a hundred millionth part cannot match one part.' It can be said that they had firm faith and clear discernment, and made great contributions to the Pure Land!'
獨其對禪宗一章謂：「觀心者、觀無生者，亦比唸佛功德，百千萬億分不能及一。」學人疑焉，予以為正。四料簡所謂：「有禪無凈土者」，是也。但執觀心，不信有極樂凈土，但執無生，不信有凈土往生，則未達即心即土，不知生即無生，偏空之見非圓頓之禪也。反不如理性雖未大明而唸佛已成三昧者，何足怪乎？若夫觀心而妙悟自心，觀無生而得無生忍，此正與唸佛人上品上生者同科，又誰軒輊之有矣？
古本曰：
(五代十國之契丹，道宗年號，當於大宋四主仁宗嘉祐第四)
清寧五稔歲次己亥孟秋月蓂生一葉記
奉聖州彰義寺，前東五臺臨壇大德，弘律沙門法廣詳勘
崇攝大夫撿挍，太保圓教大師賜紫 沙門知昭詳勘
夫唸佛三昧，如明鏡照萬象，八萬四千其猶影像，三乘、五乘從是得入，諒是海藏之至要，趣道之妙門，如守母以識子，得本而知末，提綱而孔孔皆動，牽衣而縷縷俱來矣！所以《華嚴》譬如以獅子筋為琴絃，音聲一奏，一切餘弦悉皆斷壞矣！世有一般師，輕蔑彌陀，偏勸菩薩，令持陀羅尼修禪定，是錯之甚者乎！西方之外別無觀音之土，九品來應悉擎蓮臺，形像妙觀說是心是佛。是故百丈、智覺等皆開張凈土，均勸唸佛，言積于萬卷，書滿於海內。特
【現代漢語翻譯】 現代漢語譯本： 有人對禪宗的一章提出疑問，說：『觀心的人、觀無生的人，即使他們的功德，也比不上唸佛功德的百千萬億分之一。』學佛之人對此感到疑惑，我認為這是正確的。這就是四料簡中所說的：『有禪無凈土者』的含義。如果只是執著于觀心，不相信有極樂凈土；只是執著于無生，不相信有往生凈土這件事，那就是沒有領悟到『即心即土』的道理，不知道『生即無生』的真諦，這是偏頗的空見，不是圓頓的禪法。這種情況反而不如那些理性雖然沒有完全明白，但是念佛已經達到三昧境界的人，這有什麼奇怪的呢？如果能夠通過觀心而巧妙地領悟自心，通過觀無生而證得無生法忍，這正是與唸佛人中以上品上生的同等境界，又有什麼高下之分呢？
古本上記載：
（五代十國時期的契丹，道宗的年號，相當於大宋第四位皇帝仁宗嘉祐四年）
清寧五年，歲在己亥孟秋月，蓂莢草生出一片葉子時記錄。
奉聖州彰義寺，前東五臺臨壇大德，弘揚戒律的沙門法廣詳細校勘。
崇攝大夫，檢校太保，圓教大師，賜紫沙門知昭詳細校勘。
唸佛三昧，就像明鏡照耀萬象，八萬四千法門就像鏡中的影像，三乘、五乘的修行者都可以由此入門。這確實是海藏中最重要的方法，是通往覺悟的妙門，就像守著母親就能認識兒子，把握根本就能瞭解末節，提起網的總繩，所有的網孔都會動起來，牽動衣服的一根線，所有的線都會跟著過來！所以《華嚴經》中比喻說，用獅子的筋做琴絃，音聲一奏響，一切其他的琴絃都會斷裂損壞！世上有一些人，輕視阿彌陀佛（Amitabha），偏偏勸人修菩薩法，讓他們持誦陀羅尼（dharani），修習禪定，這是大錯特錯的！西方極樂世界之外沒有其他的觀音（Avalokitesvara）的凈土，九品蓮花來迎接往生者，佛的形像和微妙的觀想都說明了『是心是佛』的道理。因此，百丈禪師、智覺禪師等都弘揚凈土法門，一致勸人唸佛，他們的言論積累成萬卷，書籍遍佈海內。
【English Translation】 English version: Someone questioned a chapter on Zen Buddhism, saying, 'Those who contemplate the mind and those who contemplate non-birth, even their merits cannot compare to one ten-millionth of a billionth of the merit of reciting the Buddha's name.' Students of Buddhism are puzzled by this, and I think it is correct. This is the meaning of what the Four Distinctions call: 'Having Zen without Pure Land.' If one is only attached to contemplating the mind and does not believe in the existence of the Pure Land of Ultimate Bliss; if one is only attached to non-birth and does not believe in rebirth in the Pure Land, then one has not understood the principle of 'the mind itself is the Pure Land,' and does not know the true meaning of 'birth is non-birth.' This is a biased view of emptiness, not the complete and sudden Zen. This situation is not as good as those whose rationality is not fully understood, but whose recitation of the Buddha's name has already reached the state of samadhi (samadhi), what is so strange about this? If one can subtly realize one's own mind through contemplating the mind, and attain the forbearance of non-birth through contemplating non-birth, this is exactly the same state as those who are reborn in the highest grade of the Pure Land through reciting the Buddha's name, so what difference is there between them?
The ancient version records:
(The Khitan (Khitan) during the Five Dynasties and Ten Kingdoms period, the reign title of Emperor Daozong, equivalent to the fourth year of the Jiayou reign of Emperor Renzong of the Great Song Dynasty)
Recorded in the fifth year of Qingning, in the first month of autumn in the year of Jihai, when one leaf of the meiji grass sprouted.
Fa Guang, a Shramana (Shramana) who promotes the precepts, a great virtue who presided over the altar at the former East Wutai Mountain, at the Zhangyi Temple in Fengsheng Prefecture, carefully examined it.
Zhi Zhao, a Shramana (Shramana) with the title of Chongshe Dafu, Inspector Taibao, and Master of the Complete Teaching, bestowed with the purple robe, carefully examined it.
The Samadhi (Samadhi) of reciting the Buddha's name is like a bright mirror illuminating all phenomena, and the eighty-four thousand Dharma (Dharma) doors are like images in the mirror. Practitioners of the Three Vehicles and the Five Vehicles can enter through this. This is indeed the most important method in the Sea Treasury, and the wonderful door to enlightenment, just like guarding the mother to recognize the son, grasping the root to understand the branches, lifting the main rope of the net, and all the holes will move, pulling a thread of the clothes, and all the threads will follow! Therefore, the Avatamsaka Sutra (Avatamsaka Sutra) uses the analogy of using a lion's sinew as a zither string, and when the sound is played, all the other strings will break and be damaged! There are some people in the world who despise Amitabha Buddha (Amitabha), and insist on persuading people to practice the Bodhisattva (Bodhisattva) path, asking them to recite Dharani (dharani) and practice meditation, which is a big mistake! There is no other Pure Land of Avalokitesvara (Avalokitesvara) outside the Western Pure Land, and the nine grades of lotus flowers come to welcome those who are reborn, and the Buddha's image and subtle contemplation all illustrate the principle of 'the mind itself is the Buddha.' Therefore, Zen Master Baizhang, Zen Master Zhijue, and others all promoted the Pure Land Dharma door and unanimously encouraged people to recite the Buddha's name. Their words have accumulated into tens of thousands of volumes, and books are spread all over the country.
可備于輕蔑者之金錍者，其惟二師之《唸佛鏡》乎！門分十一，導于萬機，疑立二三，蕩于群惑，可謂澆世唸佛之寶鏡，四輩安神之華屋者也！
繇茲云棲大師深服膺斯書，嘆篤信明解，大有功于凈土，嘗無駁言而還彰偏見過失矣！古梓誵訛是多，今獲國歡寺本，專隨之正之，但疑楊杰序轉用之。冀祈同志之仁講再挍本，傳之無窮之里，俱入薩云之海而已。
旹延寶元龍集癸丑臘月上浣
江東住侶大谷門人某志焉
唸佛鏡本(國歡寺僧 如賢刻奉戒弟子林士瑜書)
沙門道鏡、善道共集
詳夫圓成至覺，盡智海以無方；普應群機，破迷山而有路。慈音遍演，親聞者道證三空；妙義齊分，入信者心明八諦。施頓、漸之五乘，接聖、凡之二類。識其道者，便登常樂之鄉；迷其旨者，永溺輪迴之域。是以如來隨機授道，直指西方，開極樂之法門，顯慈尊之名號，故乃人、天共仰，凡、聖同歸。入華藏之要津，證泥洹之疾徑，行門省略，功德甚深。自古名賢盡依唸佛，慧持、慧遠壽終，寶蓋迎將，道綽、道珍命盡，仙云引去，或男、或女現祥瑞者，一一難陳，若僧、若尼感慈光者，重重無盡，傳記具明，不勞廣錄。
今《唸佛鏡》者，照明唸佛之人，永斷疑惑者也！
【現代漢語翻譯】 現代漢語譯本： 能夠用來糾正那些輕蔑唸佛法門之人的，恐怕只有二位大師（指沙門道鏡、善道）合著的《唸佛鏡》了吧！此書分為十一門，引導各種根機的眾生；對於唸佛法門的疑惑，通過二三重論證，掃除各種迷惑。真可謂是澆灌世人唸佛信心的寶鏡，也是四眾弟子安身立命的美好家園啊！ 因此，云棲大師（指蓮池大師）對此書非常推崇，讚歎其篤信明解，對凈土宗的貢獻極大，從未有過駁斥之言，反而能彰顯出偏頗的見解和過失！古本的刊刻訛誤很多，現在得到國歡寺的版本，專門依據此版本進行校正，只是懷疑楊杰的序言被挪用了。希望有志同道合的仁人君子能夠再次校對此書，使其流傳到無窮無盡的地方，使所有人都進入阿彌陀佛的愿海之中。 時在延寶元年，歲次癸丑臘月上旬 江東的僧侶，大谷的門人某某謹志 《唸佛鏡》原本（國歡寺僧 如賢 刻 奉戒弟子 林士瑜 書） 沙門道鏡、善道共同編集 詳細來說，圓滿成就的至高覺悟，以無邊的智慧之海來衡量；普遍應和各種根機的眾生，破除迷惑之山而開闢道路。阿彌陀佛慈悲的聲音普遍宣揚，親自聽聞者證悟三空之理；精妙的義理完全分明，進入信受者心中明白八諦之真。施行頓教、漸教的五乘佛法，接引聖人、凡夫這兩類眾生。認識到唸佛法門的人，便能登上常樂的凈土；迷惑于唸佛宗旨的人，將永遠沉溺於輪迴的區域。因此，如來佛隨機施教，直接指引西方極樂世界，開啟極樂世界的法門，彰顯阿彌陀佛的尊貴名號，所以人天共同仰慕，凡夫聖人一同歸向。進入華藏世界的要道，證得涅槃的快速途徑，修行方法簡略，功德卻非常深厚。自古以來的名賢都依循唸佛法門，慧持、慧遠臨終時，有寶蓋前來迎接，道綽、道珍命終時，有仙云引導離去，或者男子、或者女子顯現祥瑞的，一一難以陳述，若是僧人、若是尼姑感應到阿彌陀佛慈光的，重重無盡，相關傳記記載得很詳細，不必在此廣泛收錄。 現在這部《唸佛鏡》，是用來照明唸佛之人，永遠斷除疑惑的！
【English Translation】 English version: That which can be used to correct those who despise the practice of Nembutsu (唸佛, practice of reciting the name of Amitabha Buddha), is perhaps only the 'Mirror of Mindfulness of Buddha' (唸佛鏡) jointly written by the two masters, Shramana Daojing (沙門道鏡) and Shandao (善道)! This book is divided into eleven sections, guiding beings of various capacities; regarding doubts about the Nembutsu practice, through two or three layers of arguments, it dispels all kinds of confusion. It can truly be called a precious mirror for irrigating the faith of people in the world in Nembutsu, and a beautiful home for the fourfold assembly (四輩) to settle their minds! Therefore, Great Master Yunqi (云棲大師, refers to Master Lianchi) deeply admired this book, praising its firm belief and clear understanding, and its great contribution to the Pure Land school. He never had any refuting words, but rather could highlight biased views and faults! The ancient printed versions had many errors, but now we have obtained the version from Guohuan Temple (國歡寺), and we are specifically correcting it based on this version, only suspecting that Yang Jie's (楊杰) preface has been moved. It is hoped that benevolent people with the same aspirations can proofread this book again, so that it can be circulated to endless places, and all can enter the sea of vows of Amitabha Buddha (薩云). The time is the first year of the Yanbao era, the year Gui Chou (癸丑) in the lunar calendar, the first ten days of the twelfth month. Respectfully recorded by a monk from Jiangdong (江東), a disciple of Otani (大谷), so and so. Original Text of the 'Mirror of Mindfulness of Buddha' (唸佛鏡) (Monk Ruxian (如賢) of Guohuan Temple engraved it, and disciple Lin Shiyu (林士瑜), who upholds the precepts, wrote it) Collected and compiled by Shramana Daojing (沙門道鏡) and Shandao (善道) together. In detail, the perfect and complete supreme enlightenment is measured by the boundless ocean of wisdom; universally responding to the various capacities of beings, breaking through the mountain of delusion and opening up a path. The compassionate voice of Amitabha Buddha (慈音) is universally proclaimed, and those who personally hear it realize the principle of the three emptinesses (三空); the subtle meaning is completely clear, and those who enter into faith understand the truth of the eight noble truths (八諦). Applying the five vehicles (五乘) of sudden and gradual teachings, guiding the two categories of sages and ordinary beings. Those who recognize the path of Nembutsu can ascend to the land of constant joy; those who are confused about the purpose of Nembutsu will forever be drowned in the realm of reincarnation. Therefore, the Tathagata (如來) teaches according to the circumstances, directly pointing to the Western Pure Land, opening the Dharma gate of the Land of Ultimate Bliss (極樂), revealing the honorable name of Amitabha Buddha (慈尊), so it is jointly admired by humans and devas, and ordinary beings and sages return together. Entering the essential path of the Avatamsaka World (華藏), attaining the quick path to Nirvana (泥洹), the practice method is simple, but the merit is very profound. Since ancient times, famous sages have followed the Nembutsu practice. When Huichi (慧持) and Huiyuan (慧遠) were dying, jeweled canopies came to welcome them; when Daochuo (道綽) and Daozhen (道珍) reached the end of their lives, immortal clouds guided them away. Whether male or female, those who manifested auspicious signs are difficult to enumerate one by one; if monks or nuns sensed the compassionate light of Amitabha Buddha, there are endless layers. The related biographies record it in detail, so there is no need to widely record it here. Now, this 'Mirror of Mindfulness of Buddha' (唸佛鏡) is used to illuminate those who practice Nembutsu and to forever cut off doubts!
依之奉行，必出苦輪。較量辨疑者，義在下文，總有一十一門，覽者詳焉。
一、勸進唸佛門 二、自力他力門 三、唸佛得益門 四、已得往生門 五、挍量功德門 六、挍量齋福門 七、疑謗得罪門 八、誓願證教門 九、廣攝諸教門 十、釋眾疑惑門(復分六門) 十一、唸佛出三界門
第一、勸進唸佛門
夫佛者三界大師，四生慈父。歸信者，滅罪恒沙；稱念者、得福無量。凡慾念佛，要起信心，若當無信，空無所獲。是故經言：「如是」者，信相也。夫信為入道之初宗；智為究竟之玄術。初稱如是，信也；后曰奉行，智也。故《阿彌陀經》云：「若有信者，應當發願，生彼國土。」此是本師釋迦牟尼勸信之處。彼經又言：「汝等當信是稱讚不可思議功德。」此是六方諸佛勸信處。又經言：「隨順此經，以信得入。」此是《法華經》勸信處。又云：「若人種善根，疑則華不開，信心清凈者，華開即見佛。」此是《十住論》勸信處。又「人無信而不立，車無輗軏不行。」此是外書勸信處。又「信則所言之理順，順則師資之道成，經無豐約，非信不傳。」此是肇法師勸信處。大行和上曰：「唸佛法門不問道俗、男女、貴賤、貧富，唯要具信。」此是大行和上勸信處。
問云：「既言道
【現代漢語翻譯】 依此奉行，必定能脫離痛苦的輪迴。至於比較衡量和辨別疑惑，其意義在下文，總共有十一個方面，希望閱讀的人詳細瞭解。
一、勸導精進唸佛門 二、自力他力門 三、唸佛得益門 四、已得往生門 五、比較衡量功德門 六、比較衡量齋戒之福門 七、疑惑誹謗得罪門 八、誓願證明教義門 九、廣泛攝取各種教義門 十、解釋大眾疑惑門（又分為六個方面） 十一、唸佛脫離三界門
第一、勸導精進唸佛門
佛是三界（欲界、色界、無色界）的大導師，四生（胎生、卵生、濕生、化生）慈悲的父親。歸依並相信佛的人，能消除如恒河沙數般的罪業；稱念佛名的人，能獲得無量的福報。凡是想要念佛的人，要生起信心，如果沒有信心，將一無所獲。所以經書上說：『如是』，就是信心的表現。信心是進入佛道的首要宗旨；智慧是達到究竟的玄妙方法。開始說『如是』，是信心；後面說『奉行』，是智慧。所以《阿彌陀經》說：『如果有人有信心，應當發願，往生到那個國土。』這是本師釋迦牟尼佛勸導人們生起信心的地方。那部經又說：『你們應當相信這個稱讚不可思議功德。』這是六方諸佛勸導人們生起信心的地方。又有經書說：『隨順這部經，以信心得以進入。』這是《法華經》勸導人們生起信心的地方。又說：『如果有人種下善根，如果疑惑，善根之華則不開，信心清凈的人，華開就能見到佛。』這是《十住論》勸導人們生起信心的地方。又說：『人沒有信用就不能立身，車沒有車轅和車軸就不能行走。』這是外道書籍勸導人們生起信心的地方。又說：『相信，那麼所說之理就順暢，順暢，那麼師父和弟子的道義就能成就，經典無論內容多少，沒有信心就不能傳揚。』這是肇法師勸導人們生起信心的地方。大行和上說：『唸佛法門不問出家在家、男女、貴賤、貧富，只要具備信心。』這是大行和上勸導人們生起信心的地方。
問：既然說道
【English Translation】 If you practice accordingly, you will surely escape the cycle of suffering. As for comparing, measuring, and distinguishing doubts, the meaning lies in the following text, which consists of eleven aspects in total. It is hoped that the reader will understand them in detail.
- Exhortation to Advance in唸佛(nianfo, Buddha Recitation) 2. Self-Power and Other-Power 3. Benefits of唸佛(nianfo, Buddha Recitation) 4. Already Attained Rebirth 5. Comparing and Measuring Merits 6. Comparing and Measuring the Blessings of齋戒(zhaijie, Fasting and Precepts) 7. Doubts and Slander Incurring Offenses 8. Vows to Prove the Teachings 9. Broadly Embracing Various Teachings 10. Explaining the Doubts of the Masses (further divided into six aspects) 11.唸佛(nianfo, Buddha Recitation) Escaping the Three Realms
First, Exhortation to Advance in唸佛(nianfo, Buddha Recitation)
The Buddha is the great teacher of the Three Realms (Desire Realm, Form Realm, Formless Realm) and the compassionate father of the Four Kinds of Birth (womb-born, egg-born, moisture-born, transformation-born). Those who take refuge in and believe in the Buddha can eliminate sins as numerous as the sands of the Ganges River; those who recite the Buddha's name can obtain immeasurable blessings. All those who wish to recite the Buddha's name must generate faith. If there is no faith, nothing will be gained. Therefore, the scriptures say: 'Thus,' is the manifestation of faith. Faith is the primary principle for entering the Buddhist path; wisdom is the profound method for reaching the ultimate. Initially saying 'Thus,' is faith; later saying 'Practice accordingly,' is wisdom. Therefore, the《阿彌陀經》(Amitabha Sutra) says: 'If there are those who have faith, they should make a vow to be reborn in that land.' This is where the original teacher釋迦牟尼佛(Sakyamuni Buddha) exhorts people to generate faith. That sutra also says: 'You should believe in this praise of inconceivable merits.' This is where the Buddhas of the six directions exhort people to generate faith. Furthermore, the scriptures say: 'Following this sutra, one can enter through faith.' This is where the《法華經》(Lotus Sutra) exhorts people to generate faith. It also says: 'If a person plants good roots, if there is doubt, the flower of good roots will not bloom. Those with pure faith, when the flower blooms, will see the Buddha.' This is where the《十住論》(Dasabhumika Sutra) exhorts people to generate faith. It also says: 'A person cannot stand without trustworthiness, and a cart cannot move without a yoke and axle.' This is where non-Buddhist books exhort people to generate faith. It also says: 'If there is faith, then the principles spoken are reasonable; if they are reasonable, then the relationship between teacher and disciple can be established. Regardless of the length of the scriptures, they cannot be transmitted without faith.' This is where Dharma Master Zhao exhorts people to generate faith. Great Practitioner and Monk said: 'The唸佛(nianfo, Buddha Recitation) Dharma gate does not ask about whether one is a monastic or a layperson, male or female, noble or lowly, rich or poor, only requiring that one possesses faith.' This is where Great Practitioner and Monk exhorts people to generate faith.
Question: Since it is said that
信，未知信何等法？」
答曰：「信意者，信依經中說，唸佛定生凈土，信念佛定滅諸罪，信念佛定得佛證，信念佛定得佛護，信念佛臨命終時佛自來迎，信念佛不問眾生同信之人皆得往生，信念佛生凈土定得三十二相，信念佛生凈土定得住不退地，信念佛生凈土定得自在快樂莊嚴，信念佛生凈土定得不死之地，信念佛生凈土與諸菩薩一向為伴侶，信生凈土更不離佛，信生凈土華臺化生，信彌陀佛現在說法，信生凈土不墮三塗地獄，所以遣唸佛。唸佛一口，準《觀經》說，定滅八十億劫生死重罪，還得八十億劫微妙功德，所以勸信。是故大行和上遣唸佛人，心唯信佛，佛則知之，佛得他心通故；口唯稱佛，佛則聞之，佛得天耳通故；身唯敬佛，佛則見之，佛得天眼通故。此是大行和上勸信念佛處。又喻信心，猶如深栽果樹，樹根深故風吹不動，后著果實濟人飢渴。唸佛之人亦復如是，要由深信得到西方，成等正覺廣濟危難。若當無信，空無所獲。是故經言：『十住菩薩一起信心念佛，已后縱逢惡緣喪身斷命，寧當即死不退信。』故《維摩經》云：『深信堅固猶如金剛，法珍普照如雨甘露。』唸佛之人要須深信。
「又《無量壽經論》云：『唸佛有五種門。何者為五？一者、禮拜門，身業專禮阿彌陀佛；二
【現代漢語翻譯】 現代漢語譯本 『信，未知信何等法？』
答曰：『信意者，信依經中說，唸佛（Nianfo，唸誦佛陀名號）定生凈土（Jingtu，阿彌陀佛的西方極樂世界），信念佛（Nianfo）定滅諸罪，信念佛（Nianfo）定得佛證，信念佛（Nianfo）定得佛護，信念佛（Nianfo）臨命終時佛自來迎，信念佛（Nianfo）不問眾生同信之人皆得往生，信念佛（Nianfo）生凈土（Jingtu）定得三十二相，信念佛（Nianfo）生凈土（Jingtu）定得住不退地，信念佛（Nianfo）生凈土（Jingtu）定得自在快樂莊嚴，信念佛（Nianfo）生凈土（Jingtu）定得不死之地，信念佛（Nianfo）生凈土（Jingtu）與諸菩薩一向為伴侶，信生凈土（Jingtu）更不離佛，信生凈土（Jingtu）華臺化生，信彌陀佛（Amituofo，阿彌陀佛）現在說法，信生凈土（Jingtu）不墮三塗地獄，所以遣唸佛（Nianfo）。唸佛（Nianfo）一口，準《觀經》說，定滅八十億劫生死重罪，還得八十億劫微妙功德，所以勸信。是故大行和上遣唸佛（Nianfo）人，心唯信佛，佛則知之，佛得他心通故；口唯稱佛，佛則聞之，佛得天耳通故；身唯敬佛，佛則見之，佛得天眼通故。此是大行和上勸信念佛（Nianfo）處。又喻信心，猶如深栽果樹，樹根深故風吹不動，后著果實濟人飢渴。唸佛（Nianfo）之人亦復如是，要由深信得到西方，成等正覺廣濟危難。若當無信，空無所獲。是故經言：『十住菩薩一起信心念佛（Nianfo），已后縱逢惡緣喪身斷命，寧當即死不退信。』故《維摩經》云：『深信堅固猶如金剛，法珍普照如雨甘露。』唸佛（Nianfo）之人要須深信。
又《無量壽經論》云：『唸佛（Nianfo）有五種門。何者為五？一者、禮拜門，身業專禮阿彌陀佛（Amituofo）；二
【English Translation】 English version 'Faith, but what kind of Dharma should one have faith in?'
The answer is: 'The meaning of faith is to believe according to the scriptures that reciting the Buddha's name (Nianfo) will certainly lead to rebirth in the Pure Land (Jingtu, Amitabha's Western Paradise); to believe that reciting the Buddha's name (Nianfo) will certainly eradicate all sins; to believe that reciting the Buddha's name (Nianfo) will certainly attain Buddhahood; to believe that reciting the Buddha's name (Nianfo) will certainly receive the Buddha's protection; to believe that when reciting the Buddha's name (Nianfo) at the end of life, the Buddha will personally come to welcome you; to believe that reciting the Buddha's name (Nianfo) ensures that all who share the same faith will be reborn in the Pure Land (Jingtu); to believe that being born in the Pure Land (Jingtu) through reciting the Buddha's name (Nianfo) will certainly grant the thirty-two marks; to believe that being born in the Pure Land (Jingtu) through reciting the Buddha's name (Nianfo) will certainly grant residence in the stage of non-retrogression; to believe that being born in the Pure Land (Jingtu) through reciting the Buddha's name (Nianfo) will certainly grant freedom, happiness, and adornment; to believe that being born in the Pure Land (Jingtu) through reciting the Buddha's name (Nianfo) will certainly grant a place of immortality; to believe that being born in the Pure Land (Jingtu) through reciting the Buddha's name (Nianfo) will always be accompanied by Bodhisattvas; to believe that being born in the Pure Land (Jingtu) means never being separated from the Buddha; to believe that being born in the Pure Land (Jingtu) means being born from a lotus flower pedestal; to believe that Amitabha Buddha (Amituofo) is currently expounding the Dharma; to believe that being born in the Pure Land (Jingtu) means not falling into the three evil realms of hell. Therefore, we are encouraged to recite the Buddha's name (Nianfo). One recitation of the Buddha's name (Nianfo), as stated in the Visualization Sutra, will certainly eradicate the heavy sins of eighty billion kalpas of birth and death, and also gain the subtle merits of eighty billion kalpas. Therefore, we are encouraged to have faith. Thus, Great Master Daxing instructs those who recite the Buddha's name (Nianfo) to have their hearts solely believe in the Buddha, for the Buddha knows their minds because He possesses the power of knowing others' minds; to have their mouths solely chant the Buddha's name, for the Buddha hears them because He possesses the power of divine hearing; to have their bodies solely revere the Buddha, for the Buddha sees them because He possesses the power of divine vision. This is where Great Master Daxing encourages faith in reciting the Buddha's name (Nianfo). Furthermore, faith is likened to a deeply planted fruit tree; because the roots are deep, it cannot be moved by the wind, and later it bears fruit to relieve people's hunger and thirst. Those who recite the Buddha's name (Nianfo) are also like this; they must have deep faith to reach the Western Paradise, attain perfect enlightenment, and extensively relieve dangers and difficulties. If there is no faith, nothing will be gained. Therefore, the scripture says: 'Even if Bodhisattvas of the Tenth Abode, after initially generating faith and reciting the Buddha's name (Nianfo), encounter evil conditions that cause them to lose their lives, they would rather die immediately than abandon their faith.' Therefore, the Vimalakirti Sutra says: 'Deep faith is firm like diamond, and the treasure of Dharma shines universally like sweet dew.' Those who recite the Buddha's name (Nianfo) must have deep faith.'
Furthermore, the Treatise on the Infinite Life Sutra says: 'There are five gates to reciting the Buddha's name (Nianfo). What are the five? First, the gate of prostration, where the body single-mindedly prostrates to Amitabha Buddha (Amituofo); second,
者、讚歎門，口業專稱阿彌陀佛名號；三者、作愿門，所有禮念功德，唯愿求生極樂世界；四者、觀察門，行住坐臥唯遣觀察阿彌陀佛，速生凈土；五者、迴向門，但唸佛、禮佛功德，唯愿往生凈土，速成無上菩提。』此是《無量壽經論》中唸佛法門。又彼經云：『有四種修行。何等為四？一者、長時修，自一發唸佛心以來，直至得生凈土成佛，終不退轉；二者、敬處修，正向西方，專想不移；三者、無間修，唯專唸佛，無別雜善而來間隔，亦無貪、嗔煩惱雜惡來間；四者、無餘修，無餘雜善而來間。何以故？雜善修道多劫乃成，由自力故；唯專唸佛一日、七日，即生凈土，位居不退，速成無上菩提，乘阿彌陀佛本願力故，速得成就，故名無餘修。』又準《觀經》中勤唸佛人：『上品上生者，若有眾生愿生彼國者，發三種心即便往生。何等為三？一者、至誠心；二者、深心；三者、迴向發願心。具三心者必生彼國。』何者至誠心？身業專禮阿彌陀佛，口業專稱阿彌陀佛，意業專信阿彌陀佛，乃至往生凈土，成佛已來不生退轉，故名至誠心；深心者，即是真實起信，專唸佛名，誓生凈土，成佛為期，終不再疑，故名深心；迴向發願心者，所有禮、念功德，唯愿往生凈土，速成無上菩提，故名迴向發願心。此是《觀經》中
【現代漢語翻譯】 現代漢語譯本：『第一是禮拜讚歎門，身體恭敬禮拜阿彌陀佛（Amitabha），口業專門稱念阿彌陀佛（Amitabha）名號；第二是作愿門，所有禮拜唸佛的功德，只願求生極樂世界（Sukhavati）；第三是觀察門，行住坐臥都一心觀察阿彌陀佛（Amitabha），迅速往生凈土；第四是迴向門，只是唸佛、禮佛的功德，只願往生凈土，迅速成就無上菩提。』這是《無量壽經論》（Treatise on the Sutra of Immeasurable Life）中的唸佛法門。又那部經中說：『有四種修行。哪四種？第一是長時修，自從發起唸佛之心以來，直到往生凈土成佛，始終不退轉；第二是敬處修，面向西方，專心觀想不轉移；第三是無間修，只是專心念佛，沒有其他雜善來間隔，也沒有貪、嗔等煩惱雜惡來間隔；第四是無餘修，沒有其他雜善來間隔。為什麼呢？修習雜善需要多劫才能成就，因為是依靠自己的力量；只是專心念佛一日、七日，就能往生凈土，位居不退轉，迅速成就無上菩提，依靠阿彌陀佛（Amitabha）的本願力，迅速得到成就，所以叫做無餘修。』又根據《觀經》（Contemplation Sutra）中勤奮唸佛的人：『上品上生的人，如果有眾生願意往生那個國度，發起三種心就能往生。哪三種？第一是至誠心；第二是深心；第三是迴向發願心。具備這三種心的人必定往生那個國度。』什麼是至誠心？身業專門禮拜阿彌陀佛（Amitabha），口業專門稱念阿彌陀佛（Amitabha），意業專門相信阿彌陀佛（Amitabha），乃至往生凈土，成佛以來不生退轉，所以叫做至誠心；深心就是真實生起信心，專心念佛名號，發誓往生凈土，以成佛為目標，始終不再懷疑，所以叫做深心；迴向發願心，就是所有禮拜、唸佛的功德，只願往生凈土，迅速成就無上菩提，所以叫做迴向發願心。這是《觀經》（Contemplation Sutra）中的內容。
【English Translation】 English version: 『First is the Gate of Prostration and Praise, the body respectfully prostrates to Amitabha (Amitabha), the verbal karma exclusively recites the name of Amitabha (Amitabha); second is the Gate of Aspiration, all merits of prostration and recitation are solely for seeking rebirth in the Land of Ultimate Bliss (Sukhavati); third is the Gate of Observation, in all activities of walking, standing, sitting, and lying down, one exclusively observes Amitabha (Amitabha), quickly attaining rebirth in the Pure Land; fourth is the Gate of Dedication, only the merits of reciting and prostrating to the Buddha are dedicated to rebirth in the Pure Land, quickly attaining unsurpassed Bodhi.』 This is the Dharma-gate of Buddha-Recitation in the Treatise on the Sutra of Immeasurable Life. Furthermore, that sutra states: 『There are four kinds of practice. What are the four? First is Long-term Practice, from the initial arising of the mind of Buddha-Recitation until attaining rebirth in the Pure Land and becoming a Buddha, never retreating; second is Reverent Practice, facing directly towards the West, focusing the mind without shifting; third is Uninterrupted Practice, exclusively reciting the Buddha's name, without other miscellaneous good deeds intervening, and without greed, anger, or afflictions of miscellaneous evils intervening; fourth is Non-Residual Practice, without other miscellaneous good deeds intervening. Why is this? Cultivating miscellaneous good deeds requires many kalpas to achieve, because it relies on one's own power; only exclusively reciting the Buddha's name for one day or seven days, one immediately attains rebirth in the Pure Land, residing in the position of non-retrogression, quickly attaining unsurpassed Bodhi, relying on the power of Amitabha's (Amitabha) Fundamental Vow, quickly attaining accomplishment, therefore it is called Non-Residual Practice.』 Furthermore, according to the diligent Buddha-reciters in the Contemplation Sutra: 『Those of the highest level of the highest grade, if there are sentient beings who wish to be born in that land, generating three kinds of minds, they will immediately be reborn. What are the three? First is the Utmost Sincere Mind; second is the Profound Mind; third is the Mind of Dedication and Aspiration. Those who possess these three minds will certainly be born in that land.』 What is the Utmost Sincere Mind? The bodily karma exclusively prostrates to Amitabha (Amitabha), the verbal karma exclusively recites the name of Amitabha (Amitabha), the mental karma exclusively believes in Amitabha (Amitabha), until rebirth in the Pure Land, and since becoming a Buddha, not giving rise to retrogression, therefore it is called the Utmost Sincere Mind; the Profound Mind is the genuine arising of faith, exclusively reciting the Buddha's name, vowing to be born in the Pure Land, with the attainment of Buddhahood as the goal, never doubting again, therefore it is called the Profound Mind; the Mind of Dedication and Aspiration is that all merits of prostration and recitation are solely dedicated to rebirth in the Pure Land, quickly attaining unsurpassed Bodhi, therefore it is called the Mind of Dedication and Aspiration. This is from the Contemplation Sutra.
，上品上生法。又《文殊般若》經：『不觀相貌，專稱名號，作一行三昧。欲得速成佛，亦作此一行三昧；欲具一切智，亦作一行三昧；欲得見佛，亦作一行三昧；欲得速生凈土，亦作一行三昧。』此是《文殊般若經》中唸佛往生法。
「又《阿彌陀經》云：『舍利弗！若有善男子、善女人，聞說阿彌陀佛，執持名號，若一日、若二日，乃至若七日，一心不亂。其人臨命終時，阿彌陀佛與諸聖眾現在其前，是人終時，心不顛倒，即得往生阿彌陀佛極樂國土。』」
問曰：「若唸佛一日往生凈土，何須七日？」
答曰：「一日、七日，皆是臨命終時往生凈土，疾則一日，遲則七日，此是《阿彌陀經》中，上品往生法。又準《觀經》：『下品下生者，或有眾生，作不善業——五逆、十惡——具諸不善，如此愚人以惡業故，應墮惡道，經歷多劫，受苦無窮。如此愚人臨命終時，遇善知識教，念阿彌陀佛十口，除罪往生。』此是《觀經》中，下品下生法。又準《無量壽經》云：『乃至一念即生凈土。』並是下品往生法。」
問曰：「一種唸佛，一念、十念即下品下生；一日、七日何故得上品上生？」
答曰：「一念、十念，爲念數少，功德亦少，所以下品下生；一日、七日，爲念數多，功德亦
【現代漢語翻譯】 現代漢語譯本：上品上生法。又《文殊般若》經：『不觀相貌，專稱名號，作一行三昧（一種修行方法）。欲得速成佛，亦作此一行三昧；欲具一切智，亦作一行三昧；欲得見佛，亦作一行三昧；欲得速生凈土（阿彌陀佛的西方極樂世界），亦作一行三昧。』此是《文殊般若經》中唸佛往生法。
『又《阿彌陀經》云：『舍利弗（佛陀的十大弟子之一）！若有善男子、善女人，聞說阿彌陀佛（西方極樂世界的佛），執持名號，若一日、若二日，乃至若七日，一心不亂。其人臨命終時，阿彌陀佛與諸聖眾現在其前，是人終時，心不顛倒，即得往生阿彌陀佛極樂國土。』』
問曰：『若唸佛一日往生凈土，何須七日？』
答曰：『一日、七日，皆是臨命終時往生凈土，疾則一日，遲則七日，此是《阿彌陀經》中，上品往生法。又準《觀經》：『下品下生者，或有眾生，作不善業——五逆（殺父、殺母、殺阿羅漢、破和合僧、出佛身血）、十惡（殺生、偷盜、邪淫、妄語、兩舌、惡口、綺語、貪慾、嗔恚、邪見）——具諸不善，如此愚人以惡業故，應墮惡道，經歷多劫，受苦無窮。如此愚人臨命終時，遇善知識教，念阿彌陀佛十口，除罪往生。』此是《觀經》中，下品下生法。又準《無量壽經》云：『乃至一念即生凈土。』並是下品往生法。』
問曰：『一種唸佛，一念、十念即下品下生；一日、七日何故得上品上生？』
答曰：『一念、十念，爲念數少，功德亦少，所以下品下生；一日、七日，爲念數多，功德亦
【English Translation】 English version: The method of being reborn in the highest level of the highest grade. Also, the Manjushri Prajna Sutra says: 'Do not contemplate appearances, but single-mindedly recite the name, practicing the Samadhi of One Act (a method of cultivation). If you wish to quickly attain Buddhahood, also practice this Samadhi of One Act; if you wish to possess all wisdom, also practice this Samadhi of One Act; if you wish to see the Buddha, also practice this Samadhi of One Act; if you wish to be quickly reborn in the Pure Land (Amitabha's Western Paradise), also practice this Samadhi of One Act.' This is the method of reciting the Buddha's name for rebirth in the Manjushri Prajna Sutra.
Also, the Amitabha Sutra says: 'Shariputra (one of the Buddha's ten great disciples)! If there are good men or good women who hear of Amitabha Buddha (the Buddha of the Western Pure Land), and hold firmly to his name, for one day, two days, or even seven days, with a single, undistracted mind. When such a person approaches the end of their life, Amitabha Buddha and all the holy assembly will appear before them. At the end of their life, their minds will not be confused, and they will be reborn in the Land of Ultimate Bliss of Amitabha Buddha.'
Question: 'If reciting the Buddha's name for one day leads to rebirth in the Pure Land, why is there a need for seven days?'
Answer: 'One day or seven days, both refer to rebirth in the Pure Land at the time of death. Quickly, it is one day; slowly, it is seven days. This is the method of rebirth in the highest grade in the Amitabha Sutra. Also, according to the Contemplation Sutra: 'Those reborn in the lowest level of the lowest grade are beings who have committed unwholesome deeds—the five rebellious acts (killing one's father, killing one's mother, killing an Arhat, disrupting the Sangha, shedding the blood of a Buddha) and the ten evil acts (killing, stealing, sexual misconduct, lying, divisive speech, harsh speech, idle chatter, greed, anger, and wrong views)—fully possessing all unwholesome qualities. Because of these evil deeds, such foolish people should fall into evil realms, experiencing endless suffering for many kalpas. When such foolish people approach the end of their lives, they encounter a good teacher who instructs them to recite Amitabha Buddha's name ten times, thereby eliminating their sins and achieving rebirth.' This is the method of rebirth in the lowest level of the lowest grade in the Contemplation Sutra. Also, according to the Infinite Life Sutra: 'Even a single thought is sufficient for rebirth in the Pure Land.' These are all methods of rebirth in the lowest grade.'
Question: 'If reciting the Buddha's name is the same, why does one thought or ten thoughts lead to rebirth in the lowest level of the lowest grade, while one day or seven days leads to rebirth in the highest level of the highest grade?'
Answer: 'One thought or ten thoughts involve fewer recitations, and thus less merit, leading to rebirth in the lowest level of the lowest grade. One day or seven days involve more recitations, and thus more merit,'
多，所以上品上生。又一念、十念，喻晚發心人；一日、七日，喻早發心人。所以一念、十念，一日、七日即生凈土，位居不退，直至無上菩提。
「又唸佛喻如孩子哭聲，父母聞之急來相救，饑即與食，寒即與衣，熱即與涼，是父母力，非是子能。唸佛之人亦復如是，唯知唸佛，佛大慈悲尋聲即救，所有罪業佛與滅卻，所有病患佛與差卻，所有諸障佛與拂卻，猶如父母養子相似。故《法華經》云：『一切眾生皆是吾子，我即是父，汝等累劫眾苦所燒，我皆濟拔令出三界。』修道之人要勤唸佛。《維摩經》云：『欲除煩惱，當修正念。』」
第二、自力他力門
問云：「論諸法門，其數無量，何法自力？何法他力？」
答云：「如來雖說八萬四千法門，唯有唸佛一門是為他力，余門修道總為自力。」
又問：「自力修道，準佛經教，何時得成？他力修道何時得熟？」
答：「自力，準佛經教，從初發心，經一大阿僧祇劫，始到初地；又經一大阿僧祇劫修道，乃至八地菩薩，皆是自力。他力者，準唸佛法門《阿彌陀經》，疾則一日，遲則七日，念阿彌陀佛往生凈土，即是八地菩薩。何以故？為乘阿彌陀佛本願力故。《阿彌陀經》中：『眾生生者，皆是阿鞞跋致。』既是阿鞞跋致，
【現代漢語翻譯】 現代漢語譯本：
因此，唸佛的功德有多種，所以上品上生（往生凈土的最高等級）。又『一念』、『十念』，比喻晚發心的人；『一日』、『七日』，比喻早發心的人。所以即使只念『一念』、『十念』，或者『一日』、『七日』，也能往生凈土，位居不退轉，直至證得無上菩提（Anuttara-samyak-sambodhi，無上正等正覺）。 又唸佛就像孩子的哭聲，父母聽到後會立刻前來相救，餓了就給食物，冷了就給衣服，熱了就給涼爽，這是父母的力量，不是孩子自己能做到的。唸佛的人也是這樣，只要知道唸佛，佛（Buddha）以大慈悲心聽到聲音就會立刻救助，所有的罪業佛會幫助滅除，所有的病患佛會幫助治癒，所有的障礙佛會幫助拂去，就像父母養育孩子一樣。《法華經》（Lotus Sutra）中說：『一切眾生都是我的孩子，我就是父親，你們累劫以來被各種痛苦所焚燒，我都會救濟拔除，讓你們脫離三界（Trailokya，欲界、色界、無色界）。』修道的人要勤奮唸佛。《維摩經》（Vimalakirti Sutra）中說：『想要去除煩惱，應當修正念。』 第二、自力他力門 問：各種法門數量眾多，哪種法門是自力？哪種法門是他力？ 答：如來說了八萬四千法門，只有唸佛一門是屬於他力，其餘法門修道都屬於自力。 又問：自力修道，按照佛經教導，何時才能成就？他力修道何時才能成熟？ 答：自力修道，按照佛經教導，從最初發心，經過一大阿僧祇劫（asamkhya-kalpa，極長的時間單位），才能到達初地（菩薩的第一個階位）；又經過一大阿僧祇劫修道，乃至八地菩薩，都是自力。他力修道，按照唸佛法門《阿彌陀經》（Amitabha Sutra）所說，快則一日，慢則七日，念阿彌陀佛（Amitabha Buddha）往生凈土，就是八地菩薩。為什麼呢？因為乘著阿彌陀佛的本願力。《阿彌陀經》中說：『往生的眾生，都是阿鞞跋致（avaivartika，不退轉）。』既然是不退轉，
【English Translation】 English version:
Therefore, the merits of reciting the Buddha's name are many, leading to the highest level of rebirth in the Pure Land. Furthermore, 'one thought' and 'ten thoughts' are metaphors for those who awaken their minds later in life; 'one day' and 'seven days' are metaphors for those who awaken their minds earlier. Thus, even with just 'one thought' or 'ten thoughts,' or 'one day' or 'seven days' of recitation, one can be reborn in the Pure Land, attain a position of non-retrogression, and ultimately achieve Anuttara-samyak-sambodhi (unexcelled complete enlightenment). Moreover, reciting the Buddha's name is like a child's cry; when parents hear it, they rush to help, providing food when hungry, clothes when cold, and coolness when hot. This is the parents' power, not the child's own ability. Those who recite the Buddha's name are similar; as long as they know to recite, the Buddha (Buddha), with great compassion, will immediately come to their aid upon hearing their voice. The Buddha will help eradicate all sins, heal all illnesses, and remove all obstacles, just like parents nurturing their children. As the Lotus Sutra (Saddharma Puṇḍarīka Sūtra) says, 'All sentient beings are my children, and I am the father. I will rescue and deliver you from the burning of suffering throughout countless kalpas (aeons), leading you out of the three realms (Trailokya, the realm of desire, the realm of form, and the formless realm).' Those who cultivate the path should diligently recite the Buddha's name. The Vimalakirti Sutra (Vimalakīrti-nirdeśa Sūtra) says, 'If you wish to eliminate afflictions, you should cultivate right mindfulness.' Second, the Gate of Self-Power and Other-Power Question: Among the countless Dharma gates, which is the path of self-power, and which is the path of other-power? Answer: Although the Tathagata (Buddha) spoke of eighty-four thousand Dharma gates, only the single gate of reciting the Buddha's name belongs to other-power; all other paths of cultivation belong to self-power. Question: According to the Buddha's teachings, when can one achieve enlightenment through self-power cultivation? When can one mature through other-power cultivation? Answer: According to the Buddha's teachings, with self-power cultivation, from the initial aspiration, it takes one great asamkhya-kalpa (an immeasurably long period of time) to reach the first Bhumi (the first stage of a Bodhisattva); and another great asamkhya-kalpa of cultivation to reach even the eighth-stage Bodhisattva, all through self-power. With other-power cultivation, according to the Amitabha Sutra (Sukhāvatīvyūha Sūtra) of the Pure Land school, as quickly as one day, or as slowly as seven days, reciting the name of Amitabha Buddha (Amitābha Buddha) and being reborn in the Pure Land is equivalent to an eighth-stage Bodhisattva. Why? Because one relies on the power of Amitabha Buddha's original vows. The Amitabha Sutra says, 'Those beings who are born there are all Avaivartika (non-retrogression).' Since they are non-retrogressing,
即是八地菩薩。」
又問：「自力、他力如何？」
答：「喻自力者，猶如小兒年始三歲，宅去京地向經千里，遂遣小兒自行向京，以求官職，無由得到。何以故？為幼小故。余門修道，亦復如是，要須多劫修道乃成。猶如小兒，自力向京不可得到，由自力故。言他力者，猶如小兒雖小，依父母及象、馬車乘力故，不久到京，遂得官職。何以故？由他力故。唸佛修道亦復如是，臨命將時乘阿彌陀佛願力，如一念頃往生西方，得不退地。猶如父母將象、馬車乘載小兒，不久到京覓得官職。又自力者，猶如貧人還與貧人家客作，用力雖多，得錢極少。余門修道，亦復如是，用力極多，功德極少，如似貧家客作相似。又他力者，如向王家客作，用力極少，得錢無量。何以故？為乘王力故。唸佛亦復爾，為乘佛願力故，用功極少，功德無邊，一日、七日專心念佛，速生凈土，早證無上菩提，猶如王家客作相似。又自力、他力者，猶如蟻子寄在翅鳥之上，遂將蟻子在須彌山，蟻子升高受諸快樂。凡夫唸佛亦復如是，乘佛願力速生西方，受諸快樂，猶如蟻子乘翅鳥力上山相似，此之他力；余門修道，猶如蟻子自力行上山，不可得到，此乃自力。自力者猶如蝦䗫，他力者猶如大龍，有諸蝦䗫㘅著龍鱗，龍帶蝦䗫速入大海
【現代漢語翻譯】 現代漢語譯本：這就是八地菩薩的境界。
又問：『自力、他力是什麼意思？』
答：『用比喻來說明自力，就像一個三歲的小孩，家距離京城有千里之遙，就派這個小孩自己步行去京城，以求得官職，這是不可能實現的。為什麼呢？因為他太年幼了。其他法門的修行，也是如此，需要經過很多劫的修行才能成就。就像小孩一樣，靠自己的力量去京城是不可能到達的，因為是自力的緣故。說到他力，就像小孩雖然年幼，依靠父母以及象、馬車乘的力量，很快就能到達京城，並得到官職。為什麼呢？因為依靠了他力。唸佛修行也是如此，臨命終時乘著阿彌陀佛的願力，就像一念之間就能往生西方極樂世界，得到不退轉的果位。就像父母用象、馬車乘載著小孩，很快就能到達京城找到官職一樣。再說自力，就像窮人在窮人家裡做工，雖然很努力，但得到的錢卻很少。其他法門的修行，也是如此，雖然很努力，但功德卻很少，就像在窮人家裡做工一樣。而他力，就像在王家做工，雖然用的力氣很少，但得到的錢卻很多。為什麼呢？因為依靠了王家的勢力。唸佛也是這樣，因為依靠了佛的願力，用的功很少，功德卻無邊無量，一天、七天專心念佛，就能快速往生凈土，早日證得無上菩提，就像在王家做工一樣。再說自力、他力，就像螞蟻寄託在翅膀鳥的身上，於是翅膀鳥就帶著螞蟻到了須彌山，螞蟻升高而享受到各種快樂。凡夫唸佛也是這樣，乘著佛的願力快速往生西方極樂世界，享受到各種快樂，就像螞蟻乘著翅膀鳥的力量上山一樣，這就是他力；其他法門的修行，就像螞蟻靠自己的力量爬上山，是不可能到達的，這就是自力。自力就像蝦䗫，他力就像大龍，有些蝦䗫㘅著龍鱗，龍帶著蝦䗫快速進入大海。』
【English Translation】 English version: This is the state of the Eighth Ground Bodhisattva.
Again, he asked: 'What are self-power (自力, zili) and other-power (他力, tali)?'
He answered: 'To illustrate self-power, it is like a three-year-old child whose home is a thousand miles away from the capital. He is sent alone to walk to the capital to seek an official position, but he has no way to get there. Why? Because he is too young. Cultivating the path through other methods is also like this, requiring many eons of cultivation to achieve success. It is like the child who cannot reach the capital by his own power, because it is self-power. Speaking of other-power, it is like a child, though small, relying on the power of his parents and elephants, horses, and carriages, quickly reaches the capital and obtains an official position. Why? Because of other-power. Reciting the Buddha's name and cultivating the path is also like this. When approaching the end of life, relying on the power of Amitabha Buddha's (阿彌陀佛, Amituofo) vows, one is reborn in the Western Pure Land (西方, Xifang) in an instant and attains the state of non-retrogression. It is like parents carrying a child on elephants, horses, and carriages, quickly reaching the capital and finding an official position. Furthermore, self-power is like a poor person working as a hired hand in another poor person's home. Although he works hard, he earns very little money. Cultivating the path through other methods is also like this, requiring much effort but yielding little merit, similar to working as a hired hand in a poor person's home. Other-power, on the other hand, is like working as a hired hand in the royal family. Although little effort is exerted, one receives limitless money. Why? Because one relies on the power of the king. Reciting the Buddha's name is also like this, because one relies on the power of the Buddha's vows. With very little effort, one gains boundless merit. By reciting the Buddha's name wholeheartedly for one day or seven days, one quickly attains rebirth in the Pure Land and quickly attains unsurpassed Bodhi (無上菩提, wushang puti), similar to working as a hired hand in the royal family. Furthermore, self-power and other-power are like an ant attached to the wings of a bird, which then carries the ant to Mount Sumeru (須彌山, Xumi Shan). The ant ascends and enjoys all kinds of happiness. Ordinary people reciting the Buddha's name are also like this, relying on the power of the Buddha's vows to quickly be reborn in the Western Pure Land and enjoy all kinds of happiness, similar to an ant riding on the power of a winged bird to ascend the mountain. This is other-power; cultivating the path through other methods is like an ant trying to climb the mountain by its own power, which is impossible to achieve. This is self-power. Self-power is like a shrimp, other-power is like a great dragon. Some shrimp cling to the dragon's scales, and the dragon carries the shrimp quickly into the sea.'
，由唸佛故，將於眾生速到西方。又自力者，猶如凡夫腳足損壞，不能速行；他力者，如轉輪王飛騰虛空，往四天下，為乘輪寶力故。乘佛願力亦復如是，一念之頃，即得往生西方，住不退地。余門修道，猶如陸地步行；唸佛修道，猶如水路乘船，里數極多而復不固。唸佛往生亦復如是，用功極少，早證菩提。唸佛法門，由乘阿彌陀佛本願力故，速疾成佛，超過余門百千萬倍。」
第三、唸佛得益門
問曰：「念阿彌陀佛，往生殊勝凈土，總得幾計利益？」
答曰：「準善道阇梨集，唸佛法總有二十三種利益。何者是？一、滅重罪障益；二、光明攝受益；三、大師護念益；四、菩薩冥加益；五、諸佛保護益；六、八部防衛益；七、功德寶聚益；八、多聞智慧益；九、不退菩提益；十、奉覲大雄益；十一、感聖來迎益；十二、慈光照觸益；十三、聖友同贊益；十四、聖友同迎益；十五、神通空駕益；十六、身色殊姿益；十七、壽命長劫益；十八、得生勝處益；十九、面睹聖眾益；二十、常聞妙法益；二十一、證無生法忍益；二十二、歷事他方受記益；二十三、還歸本國得陀羅尼益。此是西京善道阇梨《唸佛集》中利益。
「又準大行和上唸佛，總有十種利益。何等為十？一則佛力；二則易作；
【現代漢語翻譯】 現代漢語譯本： 因爲念誦佛號的緣故，能夠使眾生迅速往生西方極樂世界。依靠自力修行，就像凡夫俗子腳受傷了，不能快速行走；依靠他力修行，就像轉輪聖王乘坐輪寶在虛空中飛騰，前往四大部洲，這是因為輪寶的力量。依靠阿彌陀佛的願力也是這樣，在一念之間，就能往生西方極樂世界，安住于不退轉的境界。其他法門修行，就像在陸地上步行；唸佛法門修行，就像在水路上乘船，路程雖然遙遠但卻穩固。唸佛往生也是這樣，用的功夫極少，卻能早日證得菩提。唸佛法門，由於乘著阿彌陀佛（Amitabha）的本願力，能夠快速成佛，超過其他法門百千萬倍。
第三、唸佛得益門
問：唸誦阿彌陀佛（Amitabha），往生殊勝的凈土，總共能得到多少利益？
答：根據善導阇梨（Shandao）的著作，唸佛法總共有二十三種利益。是哪些呢？一、滅除重大罪障的利益；二、蒙受光明攝取的利益；三、得到大師護念的利益；四、得到菩薩冥冥加持的利益；五、得到諸佛保護的利益；六、得到天龍八部防衛的利益；七、獲得功德寶聚的利益；八、獲得多聞智慧的利益；九、獲得不退轉菩提的利益；十、得以奉覲大雄（Mahavira，通常指釋迦牟尼佛）的利益；十一、感得聖眾前來迎接的利益；十二、得到慈光照觸的利益；十三、得到聖友共同讚歎的利益；十四、得到聖友共同迎接的利益；十五、獲得神通自在飛行空中的利益；十六、獲得身色殊妙莊嚴的利益；十七、獲得壽命長久的利益；十八、得生殊勝之處的利益；十九、得以親面見到聖眾的利益；二十、常能聽聞微妙佛法的利益；二十一、證得無生法忍的利益；二十二、經歷他方世界接受授記的利益；二十三、返回本土獲得陀羅尼（Dharani，總持）的利益。這些是西京善導阇梨（Shandao）《唸佛集》中的利益。
又根據大行和上（Dahang）所說，唸佛總共有十種利益。是哪十種呢？一則是佛力；二則是容易修作；
【English Translation】 English version: Because of reciting the Buddha's name, sentient beings can quickly reach the Western Pure Land. Relying on self-power is like an ordinary person with injured feet, unable to walk quickly; relying on other-power is like a Chakravartin King flying in the sky on a wheel treasure, traveling to the four continents, because of the power of the wheel treasure. Relying on the power of Amitabha's (Amitabha) vows is also like this, in a single thought, one can be reborn in the Western Pure Land and dwell in the state of non-retrogression. Cultivating through other methods is like walking on land; cultivating through the method of reciting the Buddha's name is like traveling by boat on water, the distance is extremely long but also stable. Rebirth through reciting the Buddha's name is also like this, with very little effort, one can quickly attain Bodhi. The method of reciting the Buddha's name, due to relying on the fundamental vows of Amitabha (Amitabha), allows one to quickly become a Buddha, surpassing other methods by hundreds of thousands of times.
Third, the Gate of Benefits from Reciting the Buddha's Name
Question: How many benefits in total can be obtained from reciting Amitabha (Amitabha) and being reborn in the supreme Pure Land?
Answer: According to the collection by Master Shandao (Shandao), the method of reciting the Buddha's name has a total of twenty-three benefits. What are they? First, the benefit of eradicating heavy karmic obstacles; second, the benefit of being embraced by light; third, the benefit of being protected by the great master; fourth, the benefit of being secretly blessed by Bodhisattvas; fifth, the benefit of being protected by all Buddhas; sixth, the benefit of being defended by the Eight Classes of Gods and Dragons; seventh, the benefit of obtaining a treasure trove of merits; eighth, the benefit of gaining vast learning and wisdom; ninth, the benefit of attaining non-retrogressive Bodhi; tenth, the benefit of being able to pay homage to Mahavira (Mahavira, usually referring to Shakyamuni Buddha); eleventh, the benefit of sensing the arrival of the holy assembly to welcome one; twelfth, the benefit of being touched by the light of compassion; thirteenth, the benefit of being praised by holy friends; fourteenth, the benefit of being welcomed by holy friends; fifteenth, the benefit of gaining supernatural powers and flying freely in the sky; sixteenth, the benefit of obtaining a body with extraordinary and beautiful features; seventeenth, the benefit of obtaining a long lifespan; eighteenth, the benefit of being born in a supreme place; nineteenth, the benefit of being able to personally see the holy assembly; twentieth, the benefit of constantly hearing the wonderful Dharma; twenty-first, the benefit of realizing the non-origination forbearance; twenty-second, the benefit of experiencing other worlds and receiving predictions of Buddhahood; twenty-third, the benefit of returning to one's native land and obtaining Dharani (Dharani, total retention). These are the benefits from Master Shandao's (Shandao) 'Collection on Reciting the Buddha's Name' from Xijing.
Furthermore, according to the Venerable Dahang (Dahang), there are a total of ten benefits from reciting the Buddha's name. What are these ten? First, the power of the Buddha; second, it is easy to practice;
三則功德最多；四則自他極喜；五則速得見佛；六則定得不退；七則定生極樂；八則更不離佛；九則壽命長遠；十則與聖無異。
「又準諸經唸佛往生，總有三十種利益。何等是？一、滅除諸罪；二、功德無邊；三、諸佛法中勝；四、諸佛同證；五、諸佛同護；六、十方諸佛同勸信念；七、所有疾患唸佛總除；八、臨命終時心不顛倒；九、唸佛一法攝多法；十、命終之時佛自來迎；十一、用少功德速生凈土；十二、華臺中化生；十三、身黃金色；十四、壽命長遠；十五、長生不死；十六、身有光明；十七、具三十二相；十八、獲六神通；十九、得無生法忍；二十、常見諸佛；二十一、與諸菩薩共為伴侶；二十二、香華音樂六時供養；二十三、衣食自然長劫無盡；二十四、任運進道直至菩提；二十五、常得少年無有老相；二十六、常得強健無有病時；二十七、更不重墮三塗地獄；二十八、受生自在；二十九、晝夜六時常聞妙法；三十、住不退地。此依諸經，唸佛生凈土，總有三十種利益。
「又準《涅槃經》文：『有五百群賊，為曠野劫盜，波斯匿王捉得已后，排其兩目、斷其手足，棄在坑中。時賊眾中一人，曾向佛邊聞說唸佛救人苦難，遂轉相教，齊心念佛。爾時諸賊同發願言，三稱佛名，眼目平復，手
【現代漢語翻譯】 現代漢語譯本 三種功德最為殊勝；四種能使自他都非常歡喜；五種能迅速見到佛；六種必定能得到不退轉的境界；七種必定能往生極樂世界；八種不再離開佛；九種壽命長遠；十種與聖人沒有差別。
『又根據各種經典記載，唸佛往生總共有三十種利益。是哪些呢？一、滅除各種罪業；二、功德無邊；三、在諸佛法中最為殊勝；四、諸佛共同證明；五、諸佛共同護佑；六、十方諸佛共同勸人信受；七、所有疾病通過唸佛都能消除；八、臨命終時心不顛倒；九、唸佛一法包含多種法門；十、命終之時佛親自來迎接；十一、用很少的功德就能快速往生凈土；十二、在蓮花臺中化生；十三、身呈黃金色；十四、壽命長遠；十五、長生不死；十六、身有光明；十七、具足三十二相；十八、獲得六神通；十九、得到無生法忍；二十、常常見到諸佛；二十一、與諸菩薩共同為伴侶；二十二、香花音樂晝夜六時供養；二十三、衣食自然，長久無盡；二十四、隨順因緣精進修道直至菩提；二十五、常保少年，沒有衰老之相；二十六、常常強健，沒有疾病之時；二十七、不再重新墮入三惡道地獄；二十八、受生自在；二十九、晝夜六時常常聽聞妙法；三十、安住于不退轉之地。』這是依據各種經典，唸佛往生凈土，總共有三十種利益。
『又根據《涅槃經》的經文：『有五百個強盜，在曠野中搶劫，波斯匿王（Prasenajit，古代憍薩羅國國王）將他們捉住之後，挖出他們的眼睛、砍斷他們的手腳，丟棄在坑中。當時強盜中有一個人，曾經在佛陀那裡聽聞唸佛可以救人于苦難，於是互相教導，齊心念佛。當時這些強盜共同發願，三稱佛名，眼睛就恢復了光明，手
【English Translation】 English version Three kinds of merit are the most supreme; four kinds bring great joy to both oneself and others; five kinds enable one to quickly see the Buddha; six kinds ensure one attains the state of non-retrogression; seven kinds guarantee rebirth in the Pure Land of Ultimate Bliss; eight kinds ensure one never leaves the Buddha; nine kinds grant longevity; ten kinds make one no different from a sage.
『Furthermore, according to various sutras, there are a total of thirty benefits of being reborn in the Pure Land through reciting the Buddha's name. What are they? First, the eradication of all sins; second, boundless merit; third, the most supreme among all Buddha-dharmas; fourth, jointly attested by all Buddhas; fifth, jointly protected by all Buddhas; sixth, the Buddhas of the ten directions jointly encourage belief; seventh, all illnesses are eliminated through reciting the Buddha's name; eighth, the mind is not inverted at the time of death; ninth, the single Dharma of reciting the Buddha's name encompasses many Dharmas; tenth, the Buddha personally comes to greet one at the time of death; eleventh, one quickly attains rebirth in the Pure Land with little merit; twelfth, one is born from a lotus flower; thirteenth, the body is golden in color; fourteenth, one has a long lifespan; fifteenth, one attains immortality; sixteenth, the body has light; seventeenth, one possesses the thirty-two marks of greatness; eighteenth, one obtains the six supernormal powers; nineteenth, one attains the forbearance of the unborn Dharma; twentieth, one constantly sees the Buddhas; twenty-first, one is in the company of all Bodhisattvas; twenty-second, one makes offerings of incense, flowers, and music at the six periods of the day and night; twenty-third, clothing and food are naturally abundant and inexhaustible for a long kalpa; twenty-fourth, one advances on the path effortlessly until Bodhi; twenty-fifth, one always remains youthful and does not have the appearance of old age; twenty-sixth, one is always strong and healthy and does not experience illness; twenty-seventh, one will not fall again into the three evil realms of hell; twenty-eighth, one has freedom over rebirth; twenty-ninth, one constantly hears the wonderful Dharma during the six periods of the day and night; thirtieth, one dwells in the ground of non-retrogression.』 According to various sutras, there are a total of thirty benefits of being reborn in the Pure Land through reciting the Buddha's name.
『Furthermore, according to the text of the Nirvana Sutra: 『There were five hundred bandits who robbed in the wilderness. King Prasenajit (Prasenajit, King of the ancient Kosala kingdom) captured them, gouged out their eyes, cut off their hands and feet, and threw them into a pit. At that time, one of the bandits had heard from the Buddha that reciting the Buddha's name could save people from suffering, so they taught each other and recited the Buddha's name with one heart. At that time, these bandits made a joint vow, and after reciting the Buddha's name three times, their eyes were restored, and their hands
足如故。』所以知唸佛利益不可思議。又彼經中說：『天竺國中有一優婆夷，信敬三寶，常好供養一切眾僧。中有一比丘，身患重病，良醫診瞻，須用人肉作𦞦，服之其病乃差。時優婆夷為敬三寶故，遂割身肉，供養比丘。比丘食已，病即得差。其優婆夷身瘡苦痛，不能忍受，即便唸佛，苦痛總除，身瘡平復如故。』所以知唸佛利益不可思議。
「又準《月燈三昧經》云：『非但身瘡平復，一切病苦、痛患，專心念佛，病苦總除。』故彼經云：『若遇垂死重病，苦痛逼迫無可療治，唸佛三昧不捨，一切病苦悉除。』所以善導阇梨、大行和上在日，有數個疾病人，唸佛總差，自余諸病唸佛差者，無量、無邊，不可具說。非但唸佛病得除差，近來此處有人唸佛，前後感舍利數粒，每常供養，故知唸佛利益難思議。」
第四、已得往生門
問：「準《阿彌陀經》云：『若已生、今生、當生。』上來雖勸念阿彌陀佛，未知現今往生許說多少數，自得生已不？」
答：「準凈土經云：『娑婆世界已有六十七億不退菩薩，念阿彌陀佛往生；他方國土亦復如是，往生者無量、無邊。』又準《華嚴經》云：『德云比丘念阿彌陀佛，往生凈土。』又準《阿彌陀經》，阿難、舍利弗等聞佛所說，歡喜信受，即得往
【現代漢語翻譯】 現代漢語譯本 足如故。』所以知道唸佛的利益不可思議。又那部經中說：『在天竺國（India）中有一位優婆夷（Upasika，女居士），信奉尊敬三寶，經常喜歡供養所有的僧眾。其中有一位比丘（Bhikkhu，和尚），身患重病，高明的醫生診斷後認為，需要用人肉來做藥引，服用了他的病才能好。當時這位優婆夷爲了尊敬三寶的緣故，就割下自己身上的肉，供養那位比丘。比丘吃下後，病立刻就好了。那位優婆夷身上的瘡口非常痛苦，難以忍受，就念佛，所有的痛苦都消除了，身上的瘡口也恢復如初。』所以知道唸佛的利益不可思議。 『又根據《月燈三昧經》所說：『不僅僅是身上的瘡口能夠平復，一切的疾病痛苦，只要專心念佛，疾病痛苦全部消除。』所以那部經中說：『如果遇到臨近死亡的重病，痛苦逼迫無法醫治，唸佛三昧不捨棄，一切疾病痛苦全部消除。』所以善導阇梨（Shandao，唐代凈土宗祖師）、大行和上（Daxing，唐代僧人）在世的時候，有幾個患病的人，唸佛后全都痊癒了，至於其他念佛后病好的，數不勝數，無法一一述說。不僅僅是念佛病能夠痊癒，最近這裡有人唸佛，前後感應到舍利（Śarīra，佛教聖物）好幾粒，經常供養，所以知道唸佛的利益難以思議。』 第四、已得往生門 問：『根據《阿彌陀經》所說：『若已生、今生、當生。』上面雖然勸人念阿彌陀佛（Amitābha），不知道現在往生的人有多少，自己能夠往生嗎？』 答：『根據凈土經所說：『娑婆世界（Sahā World）已經有六十七億不退轉的菩薩，念阿彌陀佛往生；其他方國土也是這樣，往生的人數不勝數。』又根據《華嚴經》所說：『德云比丘（Deyun Bhikkhu）念阿彌陀佛，往生凈土。』又根據《阿彌陀經》，阿難（Ānanda）、舍利弗（Śāriputra）等聽聞佛所說，歡喜信受，立刻得到往生。
【English Translation】 English version 『[Her] foot was as before.』 Therefore, know that the benefits of reciting the Buddha's name are inconceivable. Moreover, that sutra says: 『In the country of India, there was an Upasika (female lay devotee) who believed in and revered the Three Jewels, and often liked to make offerings to all the Sangha (monastic community). Among them was a Bhikkhu (monk) who suffered from a serious illness. A skilled doctor diagnosed that human flesh was needed as a medicinal ingredient, and only by taking it could his illness be cured. At that time, the Upasika, out of respect for the Three Jewels, cut off flesh from her own body to offer to the Bhikkhu. After the Bhikkhu ate it, his illness was immediately cured. The sores on the Upasika's body were very painful and unbearable, so she recited the Buddha's name, and all the pain was eliminated, and the sores on her body were restored as before.』 Therefore, know that the benefits of reciting the Buddha's name are inconceivable. 『Furthermore, according to the Moon Lamp Samadhi Sutra, 『Not only can bodily sores be healed, but all illnesses, sufferings, and pains can be completely eliminated by single-mindedly reciting the Buddha's name.』 Therefore, that sutra says: 『If one encounters a serious illness near death, with pain pressing and no cure available, by not abandoning the Samadhi of reciting the Buddha's name, all illnesses and sufferings will be eliminated.』 Therefore, when Master Shandao (a patriarch of Pure Land Buddhism in the Tang Dynasty) and Dharma Master Daxing (a Tang Dynasty monk) were alive, several sick people were completely cured after reciting the Buddha's name. As for others who were cured of illnesses by reciting the Buddha's name, they are countless and cannot be fully described. Not only can illnesses be cured by reciting the Buddha's name, but recently here, some people reciting the Buddha's name have sensed several Śarīra (Buddhist relics) before and after, and they are constantly making offerings, so know that the benefits of reciting the Buddha's name are difficult to conceive.』 Fourth, the Gate of Already Attained Rebirth Question: 『According to the Amitabha Sutra, 『If already born, now born, will be born.』 Although you have advised reciting Amitābha (Amitābha) Buddha, I do not know how many people are reborn now, and whether one can attain rebirth oneself?』 Answer: 『According to the Pure Land Sutras, 『In the Sahā World (Sahā World), there are already sixty-seven billion non-retreating Bodhisattvas who are reborn by reciting Amitābha Buddha; other lands are also like this, and the number of those reborn is countless.』 Furthermore, according to the Avatamsaka Sutra, 『Bhikkhu Deyun (Deyun Bhikkhu) recited Amitābha Buddha and was reborn in the Pure Land.』 Furthermore, according to the Amitabha Sutra, Ānanda (Ānanda), Śāriputra (Śāriputra), and others, upon hearing what the Buddha said, rejoiced and believed, and immediately attained rebirth.
生。又準《觀經》，韋提希與五百侍女念阿彌陀佛，往生凈土，俱非菩薩、聲聞往生。
「又近來，北都有綽禪師人，又有律師，西京善道阇梨、懷感法師、大行和上，並僧法會等數百餘僧人，念阿彌陀佛往生凈土。非但僧等往生，西京、東京及余諸處有數個尼師，得往生凈土；非但尼得往生，西京、東都及余諸處亦有數個白衣賢者並優婆夷等，念阿彌陀佛，臨命終時，得好境界，往生凈土。如是品類不可具說，如《往生傳》。此即是已往生者，有唸佛法門，凡夫、二乘及諸菩薩同行之教。」
第五、挍量功德門
問曰：「準《阿彌陀經》中：『不可以少善根、福德、因緣，得生彼國。』未知何者是少善根？何者是多善根？」
答曰：「如來八萬四千法門，若望唸佛法門，自余雜善，總是少善根；唯有唸佛一門，是多善根、多福德。何以得知？準《觀經》中，下品下生人，十念成就即生凈土，一聲唸佛定得滅除八十億劫生死之罪。一念既能滅八十億劫生死之罪，明知還得八十億劫微妙功德。故知唸佛一法，即是多善根。又自余雜善是自力，修行之者多劫乃成；唸佛修道乘阿彌陀佛本願力故，疾則一日，遲則七日，便生凈土住不退地。故《阿彌陀經》中：『若有善男子、善女人，聞說阿彌陀佛
【現代漢語翻譯】 現代漢語譯本
生。又依據《觀經》，韋提希夫人與五百侍女念阿彌陀佛（Amitabha Buddha），往生凈土（Pure Land），她們都不是菩薩（Bodhisattva）、聲聞（Śrāvaka）乘的修行者。 又近來，北方都有綽禪師，還有律師，西京的善道阇梨（Śāstri）、懷感法師、大行和尚，以及僧法會等數百餘僧人，念阿彌陀佛往生凈土。不僅僧人等往生，西京、東京及其他地方有幾位尼師，也得以往生凈土；不僅尼師得以往生，西京、東都及其他地方也有幾位白衣賢者以及優婆夷（Upāsikā）等，念阿彌陀佛，臨命終時，得到好的境界，往生凈土。這樣的例子數不勝數，可以參考《往生傳》。這說明已經往生的人，有唸佛法門，凡夫、二乘以及諸位菩薩都可以一同修行的教法。 第五、較量功德門 問：依據《阿彌陀經》（Amitabha Sutra）中：『不可以少善根、福德、因緣，得生彼國。』請問什麼是少善根？什麼是多善根？ 答：如來的八萬四千法門，如果與唸佛法門相比，其餘的各種善行，都是少善根；只有唸佛這一法門，是多善根、多福德。為什麼這麼說呢？依據《觀經》（Visualization Sutra）中，下品下生的人，十念成就即可往生凈土，一聲唸佛必定能夠滅除八十億劫生死之罪。一念既然能夠滅除八十億劫生死之罪，顯然也能獲得八十億劫的微妙功德。所以說唸佛一法，就是多善根。而且其餘的各種善行是依靠自力，修行的人需要多劫才能成就；唸佛修道是乘阿彌陀佛的本願力，快則一日，慢則七日，便能往生凈土，安住于不退轉之地。所以《阿彌陀經》中說：『若有善男子、善女人，聽聞阿彌陀佛』
【English Translation】 English version
Furthermore, according to the Visualization Sutra (Guan Jing), Lady Vaidehi and her five hundred attendants, by reciting Amitabha Buddha's (Amitabha Buddha) name, were reborn in the Pure Land (Pure Land), and they were neither Bodhisattvas (Bodhisattva) nor Śrāvakas (Śrāvaka). Moreover, recently, in the north, there was Chan Master Zhuo, as well as Vinaya masters, Śāstri Shandao of Western Capital, Dharma Master Huaigan, Upadhyaya Daxing, and Sangha Fahui, along with several hundred other monks, who were reborn in the Pure Land by reciting Amitabha Buddha's name. Not only monks were reborn, but also several nuns in Western Capital, Tokyo, and other places were able to be reborn in the Pure Land. Not only nuns were able to be reborn, but also several lay virtuous people and Upāsikās (Upāsikā) in Western Capital, Eastern Capital, and other places, by reciting Amitabha Buddha's name, obtained good signs at the time of their death and were reborn in the Pure Land. Such examples are too numerous to mention in detail, as recorded in the Biographies of Rebirth. This indicates that for those who have already been reborn, there is the Dharma gate of reciting the Buddha's name, a teaching that ordinary people, those of the Two Vehicles, and all Bodhisattvas can practice together. Fifth, the Gate of Comparing Merits Question: According to the Amitabha Sutra (Amitabha Sutra): 'One cannot be born in that country with few roots of good, blessings, and causes.' What are considered few roots of good? What are considered many roots of good? Answer: Among the eighty-four thousand Dharma gates of the Tathagata, compared to the Dharma gate of reciting the Buddha's name, all other miscellaneous good deeds are considered few roots of good. Only the single gate of reciting the Buddha's name is many roots of good and many blessings. How do we know this? According to the Visualization Sutra (Visualization Sutra), those of the lowest level of the lowest grade, with ten recitations, can achieve rebirth in the Pure Land. One recitation of the Buddha's name can certainly eradicate the sins of eighty billion kalpas of birth and death. Since one thought can eradicate the sins of eighty billion kalpas of birth and death, it is clear that it also obtains the subtle merits of eighty billion kalpas. Therefore, it is known that the single Dharma of reciting the Buddha's name is many roots of good. Moreover, other miscellaneous good deeds rely on self-power, and practitioners need many kalpas to achieve them. Reciting the Buddha's name and cultivating the Way relies on the power of Amitabha Buddha's original vows, so quickly in one day, slowly in seven days, one can be reborn in the Pure Land and dwell in the state of non-retrogression. Therefore, the Amitabha Sutra says: 'If there are good men and good women who hear of Amitabha Buddha'
，執持名號，若一日、若二日，乃至七日，一心不亂。其人臨命終時，阿彌陀佛與諸聖眾現在其前，是人終時，心不顛倒，往生阿彌陀佛極樂國土。』故知唸佛一法，即是多善根、多福德。」
問曰：「唸佛一口能滅八十億劫生死之罪，不知幾許是劫？」
答：「一劫者，不可數得之為劫。準教，取四十里石厚薄縱、廣各四十里。忉利天上有諸天衣，輕重三銖為一分，取三銖天衣，三年一回，拂盡無石總作微塵，乃為一大劫。有一個人廣造罪業，或殺、盜、邪行，妄語、兩舌、惡口，貪、嗔、邪見，五逆、不孝，誹謗大乘，一切惡業墮地獄中，經八十億劫。若唸佛，生死之罪總皆消滅，還得八十億劫微妙功德。故知唸佛一法是多善根、多福德。又算劫數，十千劫乃成一萬劫，十萬劫乃成一億劫，從十億劫至八十億劫功德。有人一日念十萬口阿彌陀佛者，或有人一日念得二十萬口，準《阿彌陀經》，一日、七日唸佛，功德無量、無邊，由多功德往生凈土，往生凈土，即是八地已上菩薩。所以《彌陀經》中，十方諸佛同皆讚歎不可思議。自余雜善思得畔際，算得頭數，故名少善根，是可思議；唸佛功德廣大無邊，非心所思，非口所議，是故經云不可思議。故知唸佛一法是多善根，非余善根所能及也。
【現代漢語翻譯】 現代漢語譯本：『執持名號，如果能堅持一日、兩日，乃至七日，一心不亂地念誦阿彌陀佛（Amitabha）的名號。此人臨命終時，阿彌陀佛與諸位聖眾就會顯現在他面前，這個人臨終時，心不顛倒錯亂，就能往生到阿彌陀佛的極樂國土。』所以可知唸佛這一法門，就是多善根、多福德。
有人問：『唸誦一聲佛號能滅除八十億劫生死之罪，不知一劫是多久？』
回答說：『一劫的時間，是無法用數字來計算的。依照教義，假設有一塊四十里長寬、四十里厚的石頭。在忉利天（Trayastrimsa）上，諸天的天衣，輕重三銖為一分。每三年用三分重的天衣拂拭一次這塊巨石，直到把整塊石頭完全磨盡成微塵，這便是一個大劫。如果有一個人廣泛地造作罪業，或者殺生、偷盜、邪淫，妄語、兩舌、惡口，貪婪、嗔恨、邪見，犯下五逆之罪、不孝，誹謗大乘佛法，一切惡業導致墮入地獄之中，要經歷八十億劫。如果能唸佛，這些生死之罪就能全部消滅，還能獲得八十億劫的微妙功德。所以可知唸佛這一法門是多善根、多福德。』又計算劫數，十千劫才能成為一萬劫，十萬劫才能成為一億劫，從十億劫到八十億劫的功德。有人一天唸誦十萬聲阿彌陀佛名號，或者有人一天能唸誦二十萬聲。依照《阿彌陀經》，一日、七日唸佛，功德無量無邊，由於多功德而往生凈土，往生凈土，就是八地以上的菩薩。所以《彌陀經》中，十方諸佛都共同讚歎這種功德不可思議。其餘的雜善可以思量得到邊際，可以計算得到數量，所以稱為少善根，是可思議的；唸佛的功德廣大無邊，不是心所能思量的，不是口所能議論的，所以經中說不可思議。所以可知唸佛這一法門是多善根，不是其他善根所能比及的。
【English Translation】 English version: 'Holding firmly to the name, if one can persevere for one day, two days, up to seven days, with a single-minded and undistracted recitation of the name of Amitabha (Amitabha). When this person approaches the end of their life, Amitabha Buddha and all the holy assembly will appear before them. At the time of their death, their mind will not be confused or inverted, and they will be reborn in the Land of Ultimate Bliss of Amitabha Buddha.' Therefore, know that the Dharma method of reciting the Buddha's name is the accumulation of many good roots and much merit.
Someone asked: 'Reciting the Buddha's name once can eradicate the sins of eighty billion kalpas of birth and death. I wonder, how long is one kalpa?'
The answer is: 'The duration of one kalpa is immeasurable. According to the teachings, imagine a stone forty li in length, width, and thickness. In the Trayastrimsa (Trayastrimsa) Heaven, the heavenly garments of the devas weigh three zhu for one share. Taking three zhu of heavenly garment, once every three years, one wipes this huge stone until the entire stone is completely worn away into fine dust. This is one great kalpa. If a person extensively creates sinful karma, such as killing, stealing, engaging in sexual misconduct, lying, divisive speech, harsh speech, greed, hatred, wrong views, committing the five rebellious acts, being unfilial, slandering the Mahayana Dharma, all evil karma leading to falling into hell, experiencing eighty billion kalpas. If one recites the Buddha's name, all these sins of birth and death can be completely eradicated, and one can also obtain the subtle merit of eighty billion kalpas.' Therefore, know that the Dharma method of reciting the Buddha's name is the accumulation of many good roots and much merit. Furthermore, calculating kalpas, ten thousand kalpas make one ten thousand kalpas, one hundred thousand kalpas make one hundred million kalpas, from one hundred million kalpas to eighty billion kalpas of merit. If someone recites the name of Amitabha Buddha one hundred thousand times a day, or someone can recite two hundred thousand times a day. According to the 'Amitabha Sutra', reciting the Buddha's name for one day or seven days generates immeasurable and boundless merit. Due to much merit, one is reborn in the Pure Land. Being reborn in the Pure Land means being a Bodhisattva of the eighth ground or above. Therefore, in the 'Amitabha Sutra', all the Buddhas of the ten directions together praise this inconceivable merit. Other miscellaneous good deeds can be thought of with boundaries, and their quantity can be calculated, so they are called few good roots, which are conceivable. The merit of reciting the Buddha's name is vast and boundless, not something the mind can conceive, not something the mouth can discuss, therefore the sutra says it is inconceivable. Therefore, know that the Dharma method of reciting the Buddha's name is the accumulation of many good roots, which cannot be matched by other good roots.
「又挍量唸佛功德，分為三等：一、挍量一念；二、挍量十念；三、挍量念一日、七日。準《觀經》中，唸佛一口滅八十億劫生死之罪，還得八十億劫微妙功德。唯一劫功德尚不可思議，何況百劫？百劫功德尚不可思議，何況千劫？千劫功德尚不可思議，何況萬劫？萬劫功德尚不可思議，何況一億劫？乃至八十億劫功德，不可知數，故言不可思議功德。所以《觀無量壽經》中，廣造五逆、謗方等經罪，臨命終時，念阿彌陀佛十口，即生凈土。此是下品下生法。一念功德尚自無量，何況二念乃至十念。準《觀經》中，其人謗方等經，用常住僧物，廣破諸戒，世間惡業盡造。臨命終時，稱念一口阿彌陀佛功德，所造罪業總皆消滅盡，往生凈土。所以經言：『於一念中滅八十億劫生死之罪。』此是下品中生法。」
又問：「罪障既多，何故唸佛十口乃能除滅多劫等罪？」
答：「十口佛名，定能除滅多劫等罪。何以得知？舉喻釋者，譬如有人積薪千日，起火焚之，不經半日燒薪總盡。罪業煩惱猶如柴薪，唸佛功德猶如猛火，無量劫來罪障由念十口阿彌陀佛功德，一切罪障總皆消滅。又罪障猶如闇室，唸佛猶如明燈，千年闇室明燈才照，其闇悉除。唸佛功德亦復如是，無量劫來罪障，由念阿彌陀佛功德，一切罪障
【現代漢語翻譯】 現代漢語譯本 又衡量唸佛的功德，分為三等：一、衡量一念的功德；二、衡量十唸的功德；三、衡量念一日、七日的功德。依照《觀經》（《觀無量壽經》的簡稱）中所說，唸佛一聲可以消除八十億劫生死輪迴的罪業，並且獲得八十億劫的微妙功德。僅僅一劫的功德尚且不可思議，何況百劫？百劫的功德尚且不可思議，何況千劫？千劫的功德尚且不可思議，何況萬劫？萬劫的功德尚且不可思議，何況一億劫？乃至八十億劫的功德，不可計數，所以說有不可思議的功德。因此，《觀無量壽經》中說，廣泛造作五逆重罪、誹謗方等經典（指大乘經典）的罪業，臨命終時，念阿彌陀佛（Amitabha）十聲，就能往生凈土。這是下品下生的方法。一念的功德尚且無量，何況兩念乃至十念。依照《觀經》中所說，那人誹謗方等經典，使用常住僧物（寺院的公共財產），廣泛破壞各種戒律，世間的惡業都做盡了。臨命終時，稱念一聲阿彌陀佛的功德，所造的罪業全部都消滅乾淨，往生凈土。所以經中說：『在一念中滅除八十億劫生死之罪。』這是下品中生的方法。
又問：『罪業障礙既然很多，為什麼唸佛十聲就能消除多劫的罪業呢？』
答：『念十聲佛名，必定能夠消除多劫的罪業。憑什麼知道呢？舉個比喻來說明，譬如有人積攢柴火一千天，點火焚燒，不用半天就能把柴火全部燒盡。罪業煩惱就像柴薪，唸佛的功德就像猛火，無量劫以來的罪業障礙，由於念十聲阿彌陀佛的功德，一切罪業障礙全部都消滅乾淨。又罪業障礙就像黑暗的房間，唸佛就像明燈，千年的暗室，明燈只要一照，黑暗就全部消除。唸佛的功德也是這樣，無量劫以來的罪業障礙，由於念阿彌陀佛的功德，一切罪業障礙』
【English Translation】 English version Furthermore, the merit of reciting the Buddha's name is measured and divided into three categories: first, measuring the merit of one recitation; second, measuring the merit of ten recitations; third, measuring the merit of reciting for one day or seven days. According to the Contemplation Sutra (short for Amitayurdhyana Sutra), reciting the Buddha's name once can eradicate the sins of eighty billion kalpas (aeons) of birth and death, and also obtain the subtle merit of eighty billion kalpas. The merit of just one kalpa is already inconceivable, how much more so for a hundred kalpas? The merit of a hundred kalpas is already inconceivable, how much more so for a thousand kalpas? The merit of a thousand kalpas is already inconceivable, how much more so for ten thousand kalpas? The merit of ten thousand kalpas is already inconceivable, how much more so for one hundred million kalpas? Even the merit of eighty billion kalpas is beyond calculation, hence it is said to be inconceivable merit. Therefore, the Amitayurdhyana Sutra states that even those who have committed the five heinous offenses and slandered the Vaipulya Sutras (Mahayana Sutras), if they recite the name of Amitabha Buddha (Amitabha) ten times at the time of death, they will be reborn in the Pure Land. This is the method for the lowest level of the lowest grade of rebirth. The merit of one recitation is already immeasurable, how much more so for two recitations or even ten recitations. According to the Contemplation Sutra, such a person slanders the Vaipulya Sutras, uses the property of the Sangha (monastic community), extensively breaks the precepts, and commits all kinds of evil deeds in the world. At the time of death, reciting the name of Amitabha Buddha once will completely eradicate all the sins committed and lead to rebirth in the Pure Land. Therefore, the sutra says: 'In one recitation, the sins of eighty billion kalpas of birth and death are eradicated.' This is the method for the middle level of the lowest grade of rebirth.
Moreover, it is asked: 'Since there are so many sinful obstacles, why can reciting the Buddha's name ten times eradicate the sins of many kalpas?'
The answer is: 'Reciting the Buddha's name ten times can definitely eradicate the sins of many kalpas. How can we know this? To explain with an analogy, it is like someone who has accumulated firewood for a thousand days, and then sets it on fire. In less than half a day, all the firewood will be burned up. Sinful karma and afflictions are like firewood, and the merit of reciting the Buddha's name is like a raging fire. The sinful obstacles from countless kalpas are completely eradicated by the merit of reciting the name of Amitabha Buddha ten times. Furthermore, sinful obstacles are like a dark room, and reciting the Buddha's name is like a bright lamp. In a dark room for a thousand years, the darkness is completely dispelled as soon as the bright lamp shines. The merit of reciting the Buddha's name is also like this. The sinful obstacles from countless kalpas are eradicated by the merit of reciting the name of Amitabha Buddha, and all sinful obstacles'
悉消滅。故知唸佛定能滅除多劫等罪。故《觀經》云：『汝稱佛名故，諸罪消滅，我來迎汝。』
「又唸佛十口功德尚自無邊，何況有人一日念得十萬口阿彌陀佛？一日念得二十萬口阿彌陀佛者？一日唸佛功德尚自無邊，何況二日乃至七日唸佛功德？準《阿彌陀經》，臨命終時，疾則一日，遲則七日，唸佛即往生凈土。又云：『眾生生者，皆是阿鞞跋致。』即是八地菩薩。此是上品上生法。何以得知？喻如世間戶次相似，財寶多者作上上戶，財寶少者作下下戶，唸佛功德最多者，生凈土作上上品；唸佛最少者，作下下品。如來雖說諸善功德八萬四千法門，唯有唸佛一門是最上法。如來雖說諸善功德，唯有唸佛一法是多善根、是多福德。自余雜善，若望唸佛，總是少善根、少福德，唸佛法門實非余門所及也。故知唸佛一門是多善根、多福德。
「又唸佛法，準諸經說，極甚難值。何以得知？《大阿彌陀經》云：『過去有一國王，能起信心，擬作唸佛要法，遂至善知識所，志求唸佛要法。爾時善友報大王言：「此唸佛要法極理難聞，大王貴聖，豈能學？」王報大師：「若能為我說唸佛要法者，吾當終身供給走使。」爾時善友報大王云：「王擬修唸佛要法者，宜舍國位，此處供給，多時不退，即為王說唸佛要法
【現代漢語翻譯】 現代漢語譯本：全部消除滅盡。因此可知唸佛必定能夠滅除多劫以來的罪業。所以《觀經》（《觀無量壽經》的簡稱）中說：『你稱念佛的名號，所以各種罪業都消滅了，我來迎接你。』 又唸佛十句的功德尚且是無邊的，更何況有人一天唸誦十萬句阿彌陀佛（Amitabha，音譯，意為無量光或無量壽）？一天唸誦二十萬句阿彌陀佛？一天唸佛的功德尚且是無邊的，更何況兩天乃至七天唸佛的功德？根據《阿彌陀經》（《佛說阿彌陀經》的簡稱），臨命終時，快則一天，慢則七天，唸佛就能往生凈土。經中又說：『往生到凈土的眾生，都是阿鞞跋致（Avaivartika，音譯，不退轉的意思）。』也就是八地菩薩。這是上品上生的方法。如何得知呢？譬如世間的門戶有高低之分，財寶多的人住上等門戶，財寶少的人住下等門戶，唸佛功德最多的人，往生凈土就是上上品；唸佛功德最少的人，就是下下品。如來雖然說了各種善行功德的八萬四千法門，唯有唸佛這一法門是最上的法。如來雖然說了各種善行功德，唯有唸佛這一法是多善根、多福德。其餘各種雜善，如果與唸佛相比，都是少善根、少福德，唸佛法門實在不是其他法門所能比及的。所以可知唸佛一門是多善根、多福德。 又唸佛法，根據各種經典所說，極其難以遇到。如何得知呢？《大阿彌陀經》中說：『過去有一位國王，能夠生起信心，想要修習唸佛的重要方法，於是到善知識（Kalyanamitra，指引導人向善的良師益友）那裡，誠心尋求唸佛的重要方法。當時善友告訴國王說：「這唸佛的重要方法道理極深難以聽聞，大王您身份尊貴，怎麼能學呢？」國王回答大師說：「如果能為我說唸佛的重要方法，我當終身供給您，為您奔走效勞。」當時善友告訴國王說：「大王您想要修習唸佛的重要方法，應該捨棄國王的地位，在這裡供給我，長時間不退轉，我就為大王說唸佛的重要方法。」』
【English Translation】 English version: All are completely eliminated. Therefore, it is known that reciting the Buddha's name can definitely eradicate sins accumulated over many kalpas (aeons). Hence, the Contemplation Sutra (short for The Sutra on Contemplation of Amitayus Buddha) states: 'Because you recite the Buddha's name, all sins are extinguished, and I come to welcome you.' Furthermore, the merit of reciting the Buddha's name even ten times is boundless. How much more so for someone who recites 'Amitabha' (Amitābha, transliteration, meaning immeasurable light or immeasurable life) one hundred thousand times a day? Or two hundred thousand times a day? The merit of reciting the Buddha's name for even one day is boundless. How much more so for the merit of reciting the Buddha's name for two days, or even seven days? According to the Amitabha Sutra (short for The Sutra of Amitabha Buddha), at the time of death, quickly in one day, or slowly in seven days, reciting the Buddha's name leads to rebirth in the Pure Land. It also says: 'Those beings who are born there are all Avaivartika (Avaivartika, transliteration, meaning non-retrogression).' That is, eighth-stage Bodhisattvas. This is the method of the highest level of the highest grade of rebirth. How is this known? It is like the different levels of households in the world. Those with much wealth live in the highest-grade households, and those with little wealth live in the lowest-grade households. Those with the most merit from reciting the Buddha's name are reborn in the Pure Land in the highest of the highest grades; those with the least merit from reciting the Buddha's name are reborn in the lowest of the lowest grades. Although the Tathagata (Tathāgata, 'Thus Gone One', an epithet of the Buddha) spoke of eighty-four thousand Dharma (teachings) gates of various virtuous deeds, only the gate of reciting the Buddha's name is the supreme Dharma. Although the Tathagata spoke of various virtuous deeds, only the Dharma of reciting the Buddha's name is much good root and much merit. All other miscellaneous good deeds, compared to reciting the Buddha's name, are always little good root and little merit. The Dharma gate of reciting the Buddha's name is truly beyond the reach of other gates. Therefore, it is known that the gate of reciting the Buddha's name is much good root and much merit. Moreover, the Dharma of reciting the Buddha's name, according to various sutras, is extremely difficult to encounter. How is this known? The Larger Sutra of Immeasurable Life states: 'In the past, there was a king who was able to generate faith and intended to practice the essential method of reciting the Buddha's name. Therefore, he went to a Kalyanamitra (Kalyāṇamitra, spiritual friend or mentor) and sincerely sought the essential method of reciting the Buddha's name. At that time, the spiritual friend told the king, "This essential method of reciting the Buddha's name is extremely profound and difficult to hear. Your Majesty is noble and holy, how can you learn it?" The king replied to the master, "If you can explain to me the essential method of reciting the Buddha's name, I will serve you for life, running errands for you." At that time, the spiritual friend told the king, "If Your Majesty intends to practice the essential method of reciting the Buddha's name, you should relinquish your position as king and serve me here, without retreating for a long time, and then I will explain to Your Majesty the essential method of reciting the Buddha's name."
。」爾時大王遂舍國位，即隨善友供給所須。時世人民壽命無量，經八千歲，苦處先登，不避勞倦，不生退轉，于其中間，兩度聞說唸佛三昧，於後世后時得值二萬八千諸佛，併爲王說唸佛三昧，其王聞唸佛法故遂得成佛。』何況今時得聞，至誠信念，豈不往生極樂世界？億億眾生沉淪惡道，不得成佛，只為不逢唸佛法門，故知唸佛極難逢。」
第六、挍量齋福門
問：「唸佛法門亦復持齋已不？」
答：「唸佛之法亦須持齋，大行和上一食持齋，長時無闕。」
問：「持齋得幾功德？」
答：「《大云密藏經》、《齋法清凈經》、《挍量齋福利經》中所說，齋有五時：寅時齋者，得八萬四千億歲餘糧；卯時齋者，得八萬億歲餘糧；辰時齋者，得六萬億歲餘糧；巳時齋者，得四萬億歲餘糧；午時齋者，得五百日餘糧。午時後不得成齋，得罪，無一分功德。言餘糧者，余則不盡，故言餘糧。今生多足衣食，皆是過去持齋所獲。所以大行和上說：『唸佛之人要須持齋。』又譬如一日得糧食，尚不可思議，何況十年糧食？十年糧食尚不可思議，何況百年糧食？乃至百億、千億、萬億、八萬億糧食？既準經說，故知持齋功德不可思議，唸佛人要須持齋。」
第七、疑謗得罪門
問
【現代漢語翻譯】 現代漢語譯本： 』那時國王就捨棄了王位，跟隨善友，供給他們所需。當時世上人民壽命很長，有八千歲。他首先從苦處做起，不躲避勞累，不產生退轉之心。在這期間，他兩次聽聞唸佛三昧（通過唸誦佛的名號來達到專注和覺悟的修行方法），在後來的世代，他遇到了兩萬八千位佛，這些佛都為他宣說了唸佛三昧。這位國王因為聽聞唸佛法門的緣故，最終得以成佛。』更何況現在的人能夠聽聞唸佛法門，如果至誠懇切地信奉，難道不能往生極樂世界嗎？億萬眾生沉淪於惡道，不能成佛，只是因為沒有遇到唸佛法門，所以說唸佛法門極其難得遇到。
第六、較量齋福門
問：『唸佛法門也需要持齋嗎？』
答：『唸佛的方法也需要持齋，大行和上（一位德高望重的僧人）一直堅持過午不食，長期沒有間斷。』
問：『持齋能獲得多少功德？』
答：『《大云密藏經》、《齋法清凈經》、《較量齋福利經》中所說，齋戒有五個時辰：寅時（凌晨3-5點）持齋，可以獲得八萬四千億歲的剩餘糧食；卯時（早晨5-7點）持齋，可以獲得八萬億歲的剩餘糧食；辰時（早晨7-9點）持齋，可以獲得六萬億歲的剩餘糧食；巳時（上午9-11點）持齋，可以獲得四萬億歲的剩餘糧食；午時（上午11點-下午1點）持齋，可以獲得五百日的剩餘糧食。午時之後就不能算作持齋，反而會獲罪，沒有一分功德。所說的剩餘糧食，是指用不完的，所以說是剩餘糧食。今生能夠衣食無憂，都是過去持齋所獲得的福報。所以大行和上說：『唸佛的人一定要持齋。』又比如一天獲得糧食，尚且不可思議，何況十年糧食？十年糧食尚且不可思議，何況百年糧食？乃至百億、千億、萬億、八萬億糧食？既然經典這樣說，所以知道持齋的功德不可思議，唸佛的人一定要持齋。』
第七、疑謗得罪門
問：
【English Translation】 English version: 'At that time, the king relinquished his throne and followed virtuous friends, providing them with their needs. The people of that era had immeasurable lifespans, lasting eight thousand years. He began with hardship, never avoiding toil or retreating in his efforts. During this time, he twice heard the Samadhi of Buddha Recitation (a practice of achieving focus and enlightenment through reciting the Buddha's name). In later generations, he encountered twenty-eight thousand Buddhas, all of whom expounded the Samadhi of Buddha Recitation for him. Because this king heard the Dharma of Buddha Recitation, he eventually attained Buddhahood.' How much more so should those who hear the Dharma of Buddha Recitation now, with utmost sincerity and faith, be able to be reborn in the Pure Land of Ultimate Bliss? Countless beings are sinking in evil paths, unable to attain Buddhahood, simply because they have not encountered the Dharma of Buddha Recitation. Therefore, it is known that the Dharma of Buddha Recitation is extremely rare to encounter.
Sixth, The Chapter on Comparing the Blessings of Abstinence
Question: 'Does the Dharma of Buddha Recitation also require observing abstinence?'
Answer: 'The method of Buddha Recitation also requires observing abstinence. The Venerable Daxing (a highly virtuous monk) always maintained the practice of eating only one meal a day, without interruption.'
Question: 'How much merit can be obtained from observing abstinence?'
Answer: 'As stated in the 'Great Cloud Secret Treasury Sutra,' the 'Sutra on the Purity of Abstinence,' and the 'Sutra on Comparing the Benefits of Abstinence,' there are five times for observing abstinence: Abstaining during the Yin hour (3-5 AM) yields surplus provisions for eighty-four trillion years; abstaining during the Mao hour (5-7 AM) yields surplus provisions for eighty trillion years; abstaining during the Chen hour (7-9 AM) yields surplus provisions for sixty trillion years; abstaining during the Si hour (9-11 AM) yields surplus provisions for forty trillion years; abstaining during the Wu hour (11 AM-1 PM) yields surplus provisions for five hundred days. After the Wu hour, it cannot be considered abstinence, and instead incurs demerit, without a single merit. The term 'surplus provisions' refers to that which is inexhaustible, hence the term 'surplus provisions.' Having abundant food and clothing in this life is all due to the merit gained from observing abstinence in the past. Therefore, the Venerable Daxing said: 'Those who practice Buddha Recitation must observe abstinence.' Furthermore, if obtaining food for one day is already inconceivable, how much more so for ten years? If food for ten years is already inconceivable, how much more so for a hundred years? And even hundreds of millions, thousands of millions, tens of millions, eighty trillion portions of food? Since the sutras state this, it is known that the merit of observing abstinence is inconceivable, and those who practice Buddha Recitation must observe abstinence.'
Seventh, The Chapter on the Offense of Doubt and Slander
Question:
：「讚歎唸佛得何功德？誹謗唸佛得何罪？」
答：「準《雜集經》說：『一度謗唸佛人，千劫墮泥梨地獄；一度贊唸佛人，滅卻身中百劫極重惡業。』大行和上說：『人不志心唸佛，亦謗佛，故遂即謗法，直入阿鼻獄中，受諸苦痛，無有出期。』」
又問：「阿鼻地獄如何莊嚴？」
答：「阿鼻地獄者，《觀佛三昧經》說：『縱、廣正等八千由旬，七重鐵城、七重鐵網，有七鐵幢，八萬四千劍林，八萬四千熱湯，銅狗、鐵蛇、鐵烏滿此獄中，一人入獄，亦皆遍滿；多人入中，亦復不牢。一墮此獄，長時受苦，無有出期，無有間隔，經八萬大劫，然後得出，復墮畜生。由謗唸佛法故，墮地獄中受無間苦。若不迴心唸佛，無間等罪無由得出；若能志誠唸佛，無間等罪並皆消滅。』又準《法華經》中『見有讀誦、書持經者，輕賤、憎嫉而懷結恨，即墮無間地獄。』何況謗唸佛之人，其人罪重，于謗誦經、讀經書經人，百千萬倍。所以大行和上，違情能忍、打罵莫報，恐招罪故。《遺教經》云：『劫功德賊，無過嗔恚，甚於猛火，常當防護，無令得入。』猛火能燒世聞諸珍寶，嗔心猛火能燒七聖財，是故唸佛之人亦須忍辱。又《華嚴經》云：『一念嗔心起，百萬障門生。』又準《觀經》『讚歎他好，自得
【現代漢語翻譯】 問：『讚歎唸佛（nian fo，reciting the name of Buddha）能得到什麼功德？誹謗唸佛（nian fo，reciting the name of Buddha）會遭受什麼罪過？』 答：『根據《雜集經》所說：『一次誹謗唸佛（nian fo，reciting the name of Buddha）的人，會墮入泥梨地獄（naraka hell）一千劫；一次讚歎唸佛（nian fo，reciting the name of Buddha）的人，能消除自身百劫的極重惡業。』大行和上說：『人不真心念佛（nian fo，reciting the name of Buddha），也是誹謗佛，因此接著就會誹謗佛法，直接墮入阿鼻地獄（Avici Hell）中，遭受各種苦痛，沒有脫離之期。』 又問：『阿鼻地獄（Avici Hell）是怎樣的景象？』 答：『阿鼻地獄（Avici Hell），《觀佛三昧經》中說：『縱橫都是八千由旬（yojana，ancient Indian unit of distance），有七重鐵城、七重鐵網，有七根鐵柱，八萬四千劍林，八萬四千熱湯，銅狗、鐵蛇、鐵烏鴉充滿這個地獄，一人進入地獄，也全部充滿；多人進入其中，也不會擁擠。一旦墮入這個地獄，長時間遭受痛苦，沒有脫離之期，沒有間隔，經過八萬大劫（kalpa，cosmic time period），然後才能出來，出來后又墮入畜生道。因為誹謗唸佛（nian fo，reciting the name of Buddha）的緣故，墮入地獄中遭受無間之苦。如果不迴心唸佛（nian fo，reciting the name of Buddha），無間等罪無法脫離；如果能夠真心誠意念佛（nian fo，reciting the name of Buddha），無間等罪全部消滅。』又根據《法華經》中『見到有人讀誦、書寫、受持經書，輕視、憎恨、嫉妒並懷恨在心，就會墮入無間地獄。』何況是誹謗唸佛（nian fo，reciting the name of Buddha）的人，他們的罪過更加嚴重，比誹謗誦經、讀經、書寫經書的人，要重百千萬倍。所以大行和上，違背自己的情緒也要忍耐，被打罵也不還報，是害怕招惹罪過。《遺教經》說：『劫奪功德的盜賊，沒有超過嗔恚的，嗔恚比猛火還要厲害，要經常防護，不要讓它進入。』猛火能燒燬世間的各種珍寶，嗔心的猛火能燒燬七聖財，所以唸佛（nian fo，reciting the name of Buddha）的人也需要忍辱。又《華嚴經》說：『一念嗔心生起，百萬個障礙之門都會打開。』又根據《觀經》『讚歎他人優點，自己能得到』
【English Translation】 Q: 'What merits are obtained by praising唸佛 (nian fo, reciting the name of Buddha)? What sins are incurred by slandering唸佛 (nian fo, reciting the name of Buddha)?' A: 'According to the《雜集經》(Za Ji Jing, Miscellaneous Collection Sutra): 'One instance of slandering a person who practices唸佛 (nian fo, reciting the name of Buddha) will cause one to fall into the泥梨地獄 (naraka hell) for a thousand kalpas; one instance of praising a person who practices唸佛 (nian fo, reciting the name of Buddha) will extinguish a hundred kalpas of extremely heavy evil karma from one's body.' The Great Practice Abbot said: 'If a person does not wholeheartedly practice唸佛 (nian fo, reciting the name of Buddha), it is also slandering the Buddha, and thus they will slander the Dharma, directly entering the阿鼻地獄 (Avici Hell), suffering all kinds of pain, with no hope of escape.' Q: 'What is the appearance of the阿鼻地獄 (Avici Hell)?' A: 'The阿鼻地獄 (Avici Hell), as described in the《觀佛三昧經》(Guan Fo San Mei Jing, Sutra on the Samadhi of Visualizing the Buddha): 'It is eight thousand yojanas (yojana, ancient Indian unit of distance) in length and width, with seven layers of iron walls and seven layers of iron nets, seven iron pillars, eighty-four thousand sword forests, eighty-four thousand hot cauldrons, copper dogs, iron snakes, and iron crows filling this hell. If one person enters the hell, it is completely filled; if many people enter, it is still not crowded. Once fallen into this hell, one suffers for a long time, with no hope of escape, no respite, and after eighty thousand great kalpas (kalpa, cosmic time period), one can finally escape, only to fall into the animal realm again. Because of slandering唸佛 (nian fo, reciting the name of Buddha), one falls into hell and suffers uninterrupted pain. If one does not repent and practice唸佛 (nian fo, reciting the name of Buddha), there is no way to escape the sins of Avici and other similar hells; if one can sincerely and earnestly practice唸佛 (nian fo, reciting the name of Buddha), all sins of Avici and other similar hells will be extinguished.' Furthermore, according to the《法華經》(Fa Hua Jing, Lotus Sutra), 'Seeing someone reading, reciting, writing, or upholding the scriptures, and despising, hating, and harboring resentment, one will fall into the Avici Hell.' How much more so for those who slander唸佛 (nian fo, reciting the name of Buddha)? Their sins are even heavier, a hundred million times greater than those who slander those who recite, read, or write the scriptures. Therefore, the Great Practice Abbot endures against his own feelings, and does not retaliate when beaten or scolded, for fear of incurring sin. The《遺教經》(Yi Jiao Jing, Sutra of the Buddha's Last Teaching) says: 'There is no thief of merit greater than anger, which is more fierce than a raging fire, and should always be guarded against, lest it enter.' A raging fire can burn all worldly treasures, but the raging fire of anger can burn the seven holy treasures, so those who practice唸佛 (nian fo, reciting the name of Buddha) must also practice forbearance. Furthermore, the《華嚴經》(Hua Yan Jing, Avatamsaka Sutra) says: 'With one thought of anger arising, a million doors of obstacles open.' Also, according to the《觀經》(Guan Jing, Contemplation Sutra), 'Praising the good qualities of others, one obtains'
功德，以罵他惡，自得罪報。』何以得知？《報恩經》云：『均提沙彌為罵上座，音聲如狗吠。』均提沙彌由一惡言，五百生中常作狗身。故知罵他，還自得罪。又《雜阿含經》中說：『有一人讚嘆修道人善事勝妙，五百生中常得端正，形貌殊好，口氣常香，遍體香潔，如優缽羅華香氣，逆風四十里聞香。』故知讚他並得善報，唸佛人兼須贊善。準《法華經》云：『不說他人好惡、長短。』唯專唸佛，速生凈土，不果沉淪。」
第八、誓願證教門
問：「既專念阿彌陀佛，定生凈土，定得無量功德，未審有何保證，令不遣信耶？」
答：「大有保證！準《阿彌陀經》中『六方諸佛恒河沙數，出廣長舌相，遍覆三千大千世界，說誠實言。』不誑眾生，當信是本師釋迦牟尼佛說，唸佛定得無量功德，一日、七日稱念阿彌陀佛，定得往生凈土。一依此教不生凈土，誑汝，口中出舌已便當壞爛，不還入口。此是六方諸佛以愿證處。
「又準《大寶積經》：『阿彌陀佛作法藏比丘時，發四十八大弘誓願中說：「若我得成佛時，十方天人聞我名字，不得菩薩無生法忍諸法總持者，不取正覺；生我國土不得三十二相者，不取正覺；十念成就不生我國者，不取正覺；若生我國中，更重墮地獄及三塗惡道者，不
{ "translations": [ "現代漢語譯本", "『如果（有人）因為謾罵他人惡行，自己也會得到罪報。』憑什麼知道呢？《報恩經》中說：『均提沙彌因為謾罵上座，發出的聲音像狗叫。』均提沙彌因為一句惡語，五百世中常常轉生為狗。所以知道謾罵他人，最終還是自己得到罪報。另外，《雜阿含經》中說：『有一個人讚嘆修行人的善事殊勝美妙，五百世中常常得到端正的相貌，容貌特別美好，口中常有香氣，全身香潔，如同優缽羅花（utpala，青蓮花）的香氣，逆風四十里都能聞到香味。』所以知道讚歎他人也能得到善報，唸佛人更應該讚揚善行。依照《法華經》所說：『不說他人好壞、長短。』只專心念佛，快速往生凈土，才不會沉淪。", "", "第八、誓願證教門", "", "問：『既然專心念阿彌陀佛（Amitābha），一定能往生凈土，一定能得到無量功德，不知道有什麼保證，讓人不產生懷疑呢？』", "", "答：『有很大的保證！依照《阿彌陀經》中所說，『六方諸佛（Buddhas）如恒河沙數一般眾多，伸出廣長舌相，遍覆三千大千世界，說誠實的話。』不欺騙眾生，應當相信這是本師釋迦牟尼佛（Sakyamuni Buddha）所說，唸佛一定能得到無量功德，一日、七日稱念阿彌陀佛，一定能往生凈土。如果依照這個教導卻不能往生凈土，欺騙了你，（我的）口中伸出的舌頭就應當腐爛，不能縮回口中。這是六方諸佛用誓願來作證。", "", "『又依照《大寶積經》：『阿彌陀佛作法藏比丘（Dharmākara）時，發四十八大弘誓願中說：「如果我成佛的時候，十方天人聽到我的名字，不能得到菩薩無生法忍（anutpattika-dharma-ksanti）和諸法總持（dharani）的，我不取正覺；往生我國土不能得到三十二相（lakshanas）的，我不取正覺；十念成就不能往生我國的，我不取正覺；如果往生我國中，再重新墮入地獄以及三塗惡道的，我不取正覺。」』" ], "english_translations": [ "English version", "'If (someone) gains demerit by scolding others for their evil deeds, they will receive retribution for their own sins.' How do we know this? The Karuna Pundarika Sutra says: 'The novice Kunti scolded a senior monk, and his voice sounded like a dog barking.' Because of one evil word, the novice Kunti was reborn as a dog for five hundred lifetimes. Therefore, know that scolding others ultimately results in one's own retribution. Furthermore, the Samyutta Nikaya says: 'There was a person who praised the virtuous deeds of a cultivator as supremely wonderful. For five hundred lifetimes, he was always blessed with a handsome appearance, an exceptionally beautiful countenance, a fragrant breath, and a body as pure and fragrant as the scent of a blue lotus (utpala). Its fragrance could be smelled forty li against the wind.' Therefore, know that praising others also brings good rewards, and those who recite the Buddha's name should also praise good deeds. According to the Lotus Sutra: 'Do not speak of the good or bad, the strengths or weaknesses of others.' Only focus on reciting the Buddha's name, quickly be reborn in the Pure Land, and avoid sinking into samsara.", "", "Eighth, the Gate of Vows as Proof of Teaching", "", "Question: 'Since wholeheartedly reciting Amitābha Buddha's name ensures rebirth in the Pure Land and the attainment of immeasurable merit, what guarantee is there to dispel doubt?'", "", "Answer: 'There is a great guarantee! According to the Amitabha Sutra, 'The Buddhas of the six directions, as numerous as the sands of the Ganges River, extend their broad and long tongues, covering the three thousand great thousand worlds, and speak truthfully.' They do not deceive sentient beings. You should believe that this is what our teacher Sakyamuni Buddha said: reciting the Buddha's name will certainly bring immeasurable merit; reciting Amitābha Buddha's name for one day or seven days will certainly lead to rebirth in the Pure Land. If, following this teaching, one fails to be reborn in the Pure Land and is deceived, the tongue that extends from (my) mouth should rot and not return inside. This is the vow of the Buddhas of the six directions as proof.", "", "'Furthermore, according to the Mahāratnakūta Sūtra: 'When Amitābha Buddha was the monk Dharmākara, he made forty-eight great vows, saying: \"If, when I attain Buddhahood, the gods and humans of the ten directions hear my name and do not attain the anutpattika-dharma-ksanti (the patience to accept the non-arising of all dharmas) and dharani (total retention of all dharmas), may I not attain perfect enlightenment; if those born in my land do not attain the thirty-two marks (lakshanas), may I not attain perfect enlightenment; if those who achieve ten recitations do not attain rebirth in my land, may I not attain perfect enlightenment; if those born in my land fall again into hell or the three evil realms, may I not attain perfect enlightenment.\""'" ] }
取正覺；生我國土，形貌不平，一有好醜者，亦不取正覺；生我國中，不得天眼、天耳，六通自在者，不取正覺；十方眾生稱我名字，不得十方諸佛，咨嗟讚歎我名者，不取正覺；若女人厭惡女身，求生我國，臨命終時，不轉女身成男子，復受女身者，不取正覺。」』言正覺者亦明菩提，若一切眾生乘我願力，不得如上果報，我即不證無上菩提，即是誑諸眾生，我誓當在惡道中，不得無上菩提。此是阿彌陀二立誓願處。
「又《阿彌陀經》云：『說經之日，阿彌陀佛成佛已來，於今十劫。』阿彌陀佛既得成佛，唸佛定得往生。又本師釋迦說，專唸佛名亦為難事，我行此唸佛得無上菩提。說《阿彌陀經》意者，為本師釋迦因中發願。是故《法華經中》說：『我本立誓願，欲令一切眾，如我等無異，如我昔所愿，今者已滿足，化一切眾生，皆令入佛道。』此是釋迦佛立誓願處。
「又《觀音經》云：『弘誓深如海，歷劫不可思議，侍多千億佛，發大清凈愿。』此是觀世音菩薩發願處。
「又善導阇梨在西京寺內，與金剛法師挍量唸佛勝劣，升高座遂發願言：『準諸經中世尊說，唸佛一法得生凈土，一日、七日，一念、十念阿彌陀佛定生凈土，此是真實不誑眾生者，即遣此堂中二像總皆放光。若此唸佛法
【現代漢語翻譯】 現代漢語譯本：『如果我不能獲得正覺（Sammasambuddha，完全覺悟），如果我所創造的國土，形貌不平整，有好有丑，我就不取正覺；如果我所創造的國土中的眾生，不能獲得天眼（divyacakṣus，能見超自然事物的能力）、天耳（divya-śrotra，能聽超自然聲音的能力），不能自在地運用六神通（ṣaṭ abhijñā，六種超自然能力），我就不取正覺；如果十方眾生稱念我的名字，不能得到十方諸佛的讚歎，我就不取正覺；如果女人厭惡自己的女身，求生我的國土，臨命終時，不能轉女身成男子身，反而再次受生為女身，我就不取正覺。』所說的正覺，也就是菩提（bodhi，覺悟）。如果一切眾生憑藉我的願力，不能得到如上的果報，我就不能證得無上菩提（anuttarā-samyak-saṃbodhi，無上正等正覺），那就是欺騙眾生，我寧願墮入惡道之中，也不能證得無上菩提。這是阿彌陀佛（Amitābha，無量光佛）的第二個立誓願之處。 『又《阿彌陀經》說：『釋迦牟尼佛（Śākyamuni，能仁寂默）說這部經的時候，阿彌陀佛成佛以來，已經有十劫（kalpa，極長的時間單位）了。』阿彌陀佛既然已經成佛，那麼唸佛必定能夠往生。而且本師釋迦牟尼佛說，專心念佛名號也是難能可貴的事情，我通過唸佛修行而獲得無上菩提。宣說《阿彌陀經》的意義，在於本師釋迦牟尼佛在因地時所發下的誓願。所以《法華經》中說：『我最初立下誓願，想要讓一切眾生，都和我一樣沒有差別，就像我過去所希望的那樣，現在已經滿足了，教化一切眾生，都讓他們進入佛道。』這是釋迦牟尼佛立下誓願的地方。 『又《觀音經》說：『弘大的誓願深如大海，經歷無數劫都不可思議，侍奉過無數千億諸佛，發下清凈的大愿。』這是觀世音菩薩（Avalokiteśvara，觀自在）發願的地方。 『善導（Shandao）法師在西京寺內，與金剛法師（Vajra）比較唸佛的殊勝與否，登上高座就發願說：『根據諸經中世尊（Bhagavan，佛的尊稱）所說，唸佛這一法門能夠往生凈土，一日、七日，一念、十念阿彌陀佛必定能夠往生凈土，如果這是真實不欺騙眾生的，就讓這座堂中的兩尊佛像都放出光明。如果這種唸佛法
【English Translation】 English version: 'If I do not attain Sammasambuddha (perfect enlightenment), if the land I create is uneven in appearance, with both good and bad, I will not attain perfect enlightenment; if the beings in the land I create do not attain the divyacakṣus (heavenly eye, the ability to see supernatural things), divya-śrotra (heavenly ear, the ability to hear supernatural sounds), and cannot freely use the ṣaṭ abhijñā (six supernormal powers), I will not attain perfect enlightenment; if sentient beings in the ten directions call upon my name and do not receive the praise of the Buddhas in the ten directions, I will not attain perfect enlightenment; if women who detest their female bodies seek to be born in my land, and at the time of death, do not transform from female to male, but are reborn as female again, I will not attain perfect enlightenment.' The term 'perfect enlightenment' also clarifies bodhi (awakening). If all sentient beings, relying on my vows, do not attain the aforementioned results, then I will not attain anuttarā-samyak-saṃbodhi (unsurpassed perfect enlightenment), which would be deceiving sentient beings. I vow to remain in the evil realms and not attain unsurpassed perfect enlightenment. This is the second place where Amitābha (Infinite Light Buddha) made a vow. 'Furthermore, the Amitābha Sutra states: 'When Śākyamuni (Sage of the Shakya clan) Buddha preached this sutra, Amitābha Buddha had already attained Buddhahood for ten kalpas (an extremely long unit of time).' Since Amitābha Buddha has already attained Buddhahood, reciting the Buddha's name will certainly lead to rebirth in the Pure Land. Moreover, our teacher Śākyamuni Buddha said that single-mindedly reciting the Buddha's name is also a rare and precious thing, and I attained unsurpassed perfect enlightenment through the practice of reciting the Buddha's name. The meaning of preaching the Amitābha Sutra lies in the vows made by our teacher Śākyamuni Buddha in his causal stage. Therefore, the Lotus Sutra states: 'I initially made a vow, desiring to make all sentient beings, without any difference from me, just as I had hoped in the past, and now it has been fulfilled, transforming all sentient beings, leading them all into the Buddha's path.' This is where Śākyamuni Buddha made his vow. 'Furthermore, the Avalokiteśvara (The one who perceives the sounds of the world) Sutra states: 'The vast vows are as deep as the ocean, inconceivable through countless kalpas, serving countless billions of Buddhas, making great pure vows.' This is where Avalokiteśvara Bodhisattva made his vows. 'Master Shandao (Good Leading) at the Xijing Temple, comparing the superiority of reciting the Buddha's name with Dharma Master Vajra (Diamond), ascended the high seat and made a vow, saying: 'According to what the Bhagavan (Blessed One, an epithet of the Buddha) said in the sutras, the Dharma method of reciting the Buddha's name can lead to rebirth in the Pure Land, one day, seven days, one thought, ten thoughts of Amitābha Buddha will certainly lead to rebirth in the Pure Land. If this is true and does not deceive sentient beings, then let both Buddha images in this hall emit light. If this method of reciting the Buddha's name'
虛，不生凈土，誑惑眾生，即遣善導於此高座上即墮大地獄，長時受苦，永不出期！』遂將如意杖指，一堂中像又皆放光。此是善導阇梨立誓願處。
「又大行和尚言：『若有人，能依《阿彌陀經》唸佛，不取相貌，心唯信佛、口唯稱佛、身唯敬佛，違情能忍，惡衣先著，粗食先吃，孝義並仁慈，專心念佛，逢緣不退，至死不移，雜善及惡亦皆不作，唯專唸佛。能如是者，大行皮中剝與作衣服著，肉中截割與作飯食吃。若依經唸佛不生凈土，念一口佛，不滅八十億劫生死之罪，不得八十億劫微妙功德，不剝皮與著，不割肉與吃，誑惑眾生，使大行立請交報，六根壞爛遍體生瘡，使人眼見苦痛難忍，當來直入地獄更不再出！』此是大行和上立誓願處。
「又喻誓願猶如寶車，有諸寶車多載珍寶，擬上國王求官職。車載寶物，要須繩索縛束牢固，然始到京，不被傾側，珍寶不失，王得寶物，遂與官職。唸佛亦然，要須誓願，行始得成，不失唸佛功德珍寶，乃至凈土早證菩提。若當無愿所修行，行無由得成，故《阿彌陀經》：『若有信者，應當發願，生彼國土。』」
第九、廣攝諸教門
唸佛總持，辯才無礙，佈施、持戒、忍辱、精進、禪定、智慧，及方便、愿、力、智無不具足。由唸佛故，猶如
【現代漢語翻譯】 現代漢語譯本： 『如果我善導（Shandao，人名）所說的唸佛方法是虛假的，不能往生凈土（Pure Land），是欺騙迷惑眾生，就讓我善導立刻從這高座上墮入大地獄，長久受苦，永遠沒有脫離之期！』說完，他用如意杖一指，整個佛堂中的佛像都放出光芒。這是善導法師立下誓願的地方。
『又大行和尚（Dahang Heshang，人名）說：『如果有人，能夠依照《阿彌陀經》（Amitabha Sutra）唸佛，不執著于外在的相貌，心中唯獨信佛、口中唯獨稱念佛號、身體唯獨恭敬佛，能夠忍受違背情理的事情，破舊的衣服先穿，粗糙的食物先吃，孝順父母，講求仁義慈悲，專心念佛，遇到因緣不退轉，直到臨終都不改變，各種善行和惡行都不做，唯獨專心念佛。能夠像這樣做的，我大行願意剝下自己的皮給他做衣服穿，割下自己的肉給他做飯吃。如果依照《阿彌陀經》唸佛不能往生凈土，唸誦一句佛號，不能滅除八十億劫生死之罪，不能得到八十億劫微妙的功德，我就不剝皮給他穿，不割肉給他吃，如果我是欺騙迷惑眾生，就讓我大行立刻受到報應，六根壞爛，全身生瘡，讓人親眼看到我痛苦難忍，將來直接墮入地獄永遠不再出來！』這是大行和尚立下誓願的地方。
『又比如誓願就像寶車，有很多寶車裝載著珍寶，準備獻給國王以求得官職。寶車裝載著寶物，必須要用繩索捆綁牢固，然後才能到達京城，不被傾倒，珍寶不丟失，國王得到寶物，於是就授予官職。唸佛也是這樣，必須要發誓愿，修行才能成功，不丟失唸佛的功德珍寶，乃至早日往生凈土，證得菩提。如果缺少誓願，所修行的善行就沒有辦法成就，所以《阿彌陀經》說：『如果有信心的眾生，應當發願，往生到那個國土。』
第九、廣泛攝取各種教門
唸佛是總持法門，辯才無礙，佈施（dana，給予）、持戒（sila，遵守戒律）、忍辱（ksanti，忍耐）、精進（virya，努力）、禪定（dhyana，冥想）、智慧（prajna，洞察力），以及方便（upaya，善巧方法）、愿（pranidhana，誓願）、力（bala，力量）、智（jnana，知識）無不具備。因爲念佛的緣故，就像
【English Translation】 English version: 『If the method of reciting the Buddha's name that I, Shandao (Shandao, a person's name), speak of is false, and cannot lead to rebirth in the Pure Land (Pure Land), and is deceiving and misleading sentient beings, then may I, Shandao, immediately fall from this high seat into the great hell, suffer for a long time, and never have a time of release!』 Then, he pointed with his ruyi scepter, and all the images in the hall emitted light. This is where Master Shandao made his vow.
『Furthermore, the Great Practice Monk (Dahang Heshang, a person's name) said: 『If there is someone who can recite the Buddha's name according to the Amitabha Sutra (Amitabha Sutra), not clinging to appearances, with their mind solely believing in the Buddha, their mouth solely reciting the Buddha's name, their body solely revering the Buddha, able to endure things that go against their feelings, wearing old clothes first, eating coarse food first, being filial and righteous, and practicing benevolence and compassion, wholeheartedly reciting the Buddha's name, not retreating when encountering conditions, not changing until death, not doing various good deeds or evil deeds, but solely reciting the Buddha's name. If one can do this, I, Dahang, am willing to peel off my skin and give it to them to make clothes to wear, cut off my flesh and give it to them to make food to eat. If reciting the Buddha's name according to the sutra does not lead to rebirth in the Pure Land, reciting one utterance of the Buddha's name does not extinguish the sins of eighty billion kalpas of birth and death, and does not obtain the subtle merits of eighty billion kalpas, then I will not peel off my skin to give them to wear, nor cut off my flesh to give them to eat. If I am deceiving and misleading sentient beings, may I, Dahang, immediately receive retribution, my six senses rot, my whole body be covered in sores, so that people can see my unbearable suffering, and in the future, I will directly enter hell and never come out again!』 This is where the Great Practice Monk made his vow.
『Furthermore, a vow is like a treasure carriage, with many treasure carriages loaded with treasures, intending to present them to the king to seek official positions. The treasure carriage is loaded with treasures, and must be securely tied with ropes, and then it can reach the capital, not be overturned, the treasures not be lost, and the king obtains the treasures, and then grants an official position. Reciting the Buddha's name is also like this, one must make a vow, and then practice can be accomplished, the treasures of merit from reciting the Buddha's name will not be lost, and one will quickly be reborn in the Pure Land and attain Bodhi. If there is no vow, the practice will have no way to be accomplished, therefore the Amitabha Sutra says: 『If there are beings who have faith, they should make a vow to be born in that land.』
Ninth, Broadly Embracing All Teachings
Recitation of the Buddha's name is the Dharani (dharani, a type of mantra) that encompasses all, with unobstructed eloquence, giving (dana, giving), morality (sila, moral conduct), patience (ksanti, patience), diligence (virya, energy), meditation (dhyana, meditation), wisdom (prajna, wisdom), as well as skillful means (upaya, skillful means), vows (pranidhana, vow), power (bala, power), and knowledge (jnana, knowledge) are all fully present. Because of reciting the Buddha's name, it is like
如意寶珠所求皆得。若自能唸佛，佈施他人，教他念佛，此即當佈施；由唸佛故滅除諸罪，即是持戒；惡法不生即是忍辱；行、住、座、臥唸佛名字不離心口，即是精進；深信不疑，志誠唸佛，所生凈土不生退轉，即是禪定；由久用功唸佛名號，一切經教披文即解，此即智慧。是故唸佛總持，辯才無礙。
又準唸佛，攝六度果報。何以？由唸佛故往生凈土，衣、食自然，財寶總足，即攝佈施；由唸佛故往生凈土，得男子身，具六神通，即攝持戒；由唸佛故往生凈土，得端正可喜三十二相、八十種好，即攝忍辱；由唸佛故當生凈土，水鳥、樹林、佛及菩薩總皆說法，聞是音已，皆自然生唸佛、念法、念僧之心，即是精進；由唸佛故生彼國已，更無異緣，常住三昧故，即是禪定也；生彼國已，自然解了一切諸法，即是智慧。故唸佛一法攝六度果報，過於財施百千萬倍。所以《涅槃經》云：「唸佛一口分作十六分功德，若有一人佈施一世界眾生經三月，只將唸佛十六分中一分功德，亦復勝彼。」故知唸佛過於財施百千萬倍。
唸佛鏡本 大正藏第 47 冊 No. 1966 唸佛鏡
唸佛鏡末
第十、釋眾疑惑門
問：「諸有疑惑，請乞除斷。故《般若》云：『若以色見我，以音聲求
【現代漢語翻譯】 現代漢語譯本 如意寶珠（Cintamani，能滿足一切願望的寶珠）能滿足一切願望。如果自己能夠唸佛，佈施給他人，教導他人唸佛，這就是佈施；因爲念佛的緣故，可以滅除各種罪業，這就是持戒；各種惡念不產生，這就是忍辱；行、住、坐、臥都念佛的名號，不離心口，這就是精進；深信不疑，至誠懇切地念佛，往生到凈土就不會退轉，這就是禪定；因為長期用功唸佛的名號，一切經書教義，一看就能理解，這就是智慧。所以唸佛是總持，辯才無礙。 又，唸佛包含了六度（paramita，佈施、持戒、忍辱、精進、禪定、智慧）的果報。為什麼呢？因爲念佛的緣故，往生到凈土，衣食自然豐足，財寶應有盡有，這就包含了佈施；因爲念佛的緣故，往生到凈土，得到男子之身，具備六神通，這就包含了持戒；因爲念佛的緣故，往生到凈土，得到端正可喜的三十二相、八十種好，這就包含了忍辱；因爲念佛的緣故，當往生到凈土，水鳥、樹林、佛以及菩薩都在說法，聽到這些聲音后，自然生起唸佛、念法、念僧之心，這就是精進；因爲念佛的緣故，往生到那個國度后，再沒有其他的因緣，常住在三昧（samadhi，正定）中，這就是禪定；往生到那個國度后，自然理解一切諸法，這就是智慧。所以唸佛這一法包含了六度的果報，超過財物佈施百千萬倍。所以《涅槃經》（Nirvana Sutra）說：『唸佛一口氣可以分為十六份功德，如果有一個人佈施給一個世界的所有眾生三個月，只用唸佛十六份功德中的一份，也勝過他。』所以知道唸佛超過財物佈施百千萬倍。 唸佛鏡本 大正藏第 47 冊 No. 1966 唸佛鏡 唸佛鏡末 第十、釋眾疑惑門 問：『各種疑惑，請您解除。所以《般若》（Prajna，智慧）說：『如果用色相來看我，用音聲來求我，』
【English Translation】 English version The Cintamani (wish-fulfilling jewel) grants all desires. If one can recite the Buddha's name oneself, give alms to others, and teach others to recite the Buddha's name, this is giving alms; because of reciting the Buddha's name, one can eliminate all sins, which is upholding the precepts; evil thoughts do not arise, which is patience; walking, standing, sitting, and lying down, reciting the Buddha's name without leaving the mind and mouth, which is diligence; deeply believing without doubt, sincerely reciting the Buddha's name, being born in the Pure Land without regression, which is meditation; because of long-term effort in reciting the Buddha's name, all scriptures and teachings can be understood upon reading, which is wisdom. Therefore, reciting the Buddha's name is the total holding, with unobstructed eloquence. Furthermore, reciting the Buddha's name encompasses the fruits of the Six Paramitas (perfections: giving, morality, patience, diligence, meditation, and wisdom). Why? Because of reciting the Buddha's name, one is reborn in the Pure Land, where clothing and food are naturally abundant, and treasures are all sufficient, which encompasses giving; because of reciting the Buddha's name, one is reborn in the Pure Land, obtains a male body, and possesses the six supernormal powers, which encompasses upholding the precepts; because of reciting the Buddha's name, one is reborn in the Pure Land, obtains the upright and pleasing thirty-two marks and eighty minor characteristics, which encompasses patience; because of reciting the Buddha's name, one will be born in the Pure Land, where water birds, forests, Buddhas, and Bodhisattvas all preach the Dharma, and upon hearing these sounds, one naturally generates the mind of reciting the Buddha, reciting the Dharma, and reciting the Sangha, which is diligence; because of reciting the Buddha's name, after being born in that country, there are no other conditions, and one constantly dwells in Samadhi (concentration), which is meditation; after being born in that country, one naturally understands all Dharmas, which is wisdom. Therefore, the one Dharma of reciting the Buddha's name encompasses the fruits of the Six Paramitas, surpassing material giving by hundreds of thousands of times. Therefore, the Nirvana Sutra says, 'One breath of reciting the Buddha's name can be divided into sixteen parts of merit. If one person gives alms to all sentient beings in a world for three months, using only one of the sixteen parts of merit from reciting the Buddha's name, it is still superior to that.' Therefore, know that reciting the Buddha's name surpasses material giving by hundreds of thousands of times. Mirror of Buddha Recitation Text Taisho Tripitaka Volume 47 No. 1966 Mirror of Buddha Recitation End of Mirror of Buddha Recitation Tenth, Explaining Doubts of the Assembly Question: 'Various doubts, please dispel them. Therefore, the Prajna (wisdom) says: 'If one sees me through form, and seeks me through sound,'
我，是人行邪道，不能見如來。』者，何以故，念阿彌陀佛往生凈土，得見如來？」
答：「般若遮不見如來者，為所一相貌及以音聲皆求人、我，不求往生及無上菩提故，只行邪道不見如來。《觀經》、《阿彌陀經》等應當起想念及專稱名號，不求人、我，唯求擬生凈土，速證無上菩提，名正道，得見如來。若望法身，無相為正，色相、音聲以得為邪，此對十地已上菩薩；《觀經》及《阿彌陀經》，觀一相好，及以聞名，見報身如來，此對凡夫、二乘諸小菩薩。若望報身，觀佛稱名以將為正，無相為邪；若對法身，所有即論無相。又復說《般若經》時，世尊先向忉利諸天，為母說法，當時世尊初從天來至閻浮提，須菩提憶念世尊，入定觀佛，遂在先來。於時有一天女，不知所以，先見世尊，既見佛已，女即問佛言：『我最在先見佛不？』世尊言：『汝在後見。』天女曰云：『我初來到，無一人來見佛者，何故在後？』世尊語言：『有須菩提，在先入定，除去人、我，觀見法身，在天女前，故在先見。』女為起人、我心，觀我色身故，在後見。世尊為對彼天女故，說頌言：『若以色見我，以音聲求我，是人行邪道，不能見如來。』此頌即對外道益當時，不忤未來世事，不同《觀經》。又復《般若》為遮外道計四
【現代漢語翻譯】 現代漢語譯本：『如果有人行邪道，就不能見到如來。』這是為什麼呢？唸誦阿彌陀佛名號往生凈土，卻能得見如來？」
回答：『《般若經》說不能見到如來，是因為執著于如來的相貌和音聲，心中充滿人我之分，不求往生凈土和無上菩提，所以是行邪道，不能見到如來。《觀經》、《阿彌陀經》等經典教導我們應當觀想佛的相好，專心稱念佛的名號，心中不執著於人我之分，只求往生凈土，迅速證得無上菩提，這才是正道，才能得見如來。如果從法身的角度來看，無相才是正道，執著於色相和音聲就是邪道，這是針對十地以上的菩薩而言的。《觀經》和《阿彌陀經》教導我們觀想佛的一相一好，以及聽聞佛的名號，從而見到報身如來，這是針對凡夫、二乘以及小菩薩而言的。如果從報身的角度來看，觀想佛的相好和稱念佛的名號是正道，無相是邪道；如果從法身的角度來看，一切都應歸於無相。還有，世尊在宣講《般若經》時，先到忉利天為母親說法，當時世尊剛從天上來到閻浮提，須菩提憶念世尊，入定觀佛，所以在其他人之前到達。當時有一位天女，不明白其中的道理，先見到了世尊，見到佛后，天女就問佛說：『我是不是最先見到佛的？』世尊說：『你是後來見到的。』天女說：『我最先來到這裡，沒有一個人來見佛，為什麼說我是後來見到的呢？』世尊說：『有須菩提，他先入定，去除了人我之分，觀見了法身，所以在天女之前，所以是最先見到的。』天女因為生起了人我之心，觀想我的色身，所以是後來見到的。世尊爲了迴應那位天女，說了這首偈子：『若以色見我，以音聲求我，是人行邪道，不能見如來。』這首偈子是針對當時的外道，對未來的事情沒有衝突，和《觀經》不同。而且，《般若經》是爲了遮止外道執著於四...
【English Translation】 English version: 'If one walks a crooked path, one cannot see the Tathagata (如來, Thus Come One).』 Why is it that reciting Amitabha Buddha's (阿彌陀佛) name to be reborn in the Pure Land (凈土) allows one to see the Tathagata?」
Answer: 'The Prajna (般若, wisdom) that prevents seeing the Tathagata is due to clinging to the appearance and sound, seeking self and others, not seeking rebirth and unsurpassed Bodhi (菩提, enlightenment). Therefore, one walks a crooked path and cannot see the Tathagata. The Contemplation Sutra (觀經) and the Amitabha Sutra (阿彌陀經) and others teach us to contemplate and single-mindedly recite the name, without seeking self and others, only seeking rebirth in the Pure Land, quickly attaining unsurpassed Bodhi. This is called the right path, and one can see the Tathagata. If one looks to the Dharmakaya (法身, Dharma body), formlessness is the right path, while form and sound are the crooked path. This is for Bodhisattvas (菩薩) above the ten Bhumis (十地, ten grounds). The Contemplation Sutra and the Amitabha Sutra teach us to contemplate the marks and qualities, and to hear the name, seeing the Sambhogakaya (報身, reward body) Tathagata. This is for ordinary beings, the two vehicles (二乘, śrāvakas and pratyekabuddhas), and small Bodhisattvas. If one looks to the Sambhogakaya, contemplating the Buddha and reciting the name is the right path, while formlessness is the crooked path. If one looks to the Dharmakaya, everything is discussed in terms of formlessness. Furthermore, when the World Honored One (世尊) was speaking the Prajna Sutra, he first went to the Trayastrimsa Heaven (忉利諸天) to teach his mother. At that time, the World Honored One had just come from the heavens to Jambudvipa (閻浮提, the continent where we live). Subhuti (須菩提) remembered the World Honored One, entered Samadhi (定, concentration) to contemplate the Buddha, and thus arrived first. At that time, a Deva (天女, goddess), not knowing the reason, saw the World Honored One first. After seeing the Buddha, the Deva asked the Buddha, 'Am I the first to see the Buddha?' The World Honored One said, 'You saw him later.' The Deva said, 'I arrived here first, and no one came to see the Buddha. Why am I later?' The World Honored One said, 'There was Subhuti, who first entered Samadhi, removed self and others, and contemplated the Dharmakaya, so he was before the Deva, and thus saw him first.' The Deva, because she arose with the mind of self and others, contemplating my physical body, thus saw him later. The World Honored One, in response to that Deva, spoke this verse: 'If one sees me by form, or seeks me by sound, that person walks a crooked path and cannot see the Tathagata.' This verse was for the benefit of the externalists (外道) at that time, and does not contradict future events, unlike the Contemplation Sutra. Moreover, the Prajna Sutra is to prevent externalists from clinging to the four...
大、五蘊是常，計色為我，計聲為我，所以《般若經》遮彼外道，不見如來；今依《觀經》等，說厭患門，愿離生死，速生凈土，早證菩提，不觀我相，遂見如來，不同般若。」
問：「《往生論》云：『女人及根缺，二乘種不生。』《觀經》何故說韋提希並五百侍女同得往生？中品三人，二乘往生？」
答：「準《往生論》說，女人、二乘，不往生者，為無決定往生者性。女人唯愛女身，不求凈土，不肯唸佛，論遮不生；二乘、根缺亦復如是，唯住小果，不生凈土，不解唸佛，所以不生。《觀經》及《阿彌陀經》等說往生者，二乘、根缺及女人，迴心唸佛，厭惡女身。」
自此已下，名對法論，更分為六：
一、唸佛對三階門 二、唸佛對彌勒門 三、唸佛對坐禪門 四、唸佛對講說門 五、唸佛對戒律門 六、唸佛對六度門
一、唸佛對三階門
問：「三階法中，不坐僧床，不吃僧食。唸佛法中，未知許吃僧食、坐僧床，及過齋已不？」
答：「唸佛法中，通許僧食及坐僧床並過齋。何以故？爲念佛猶如國王，亦如王子，堪受國王祿抍，堪受如來作蔭；又佛猶如父母，唸佛人猶如男女，合得父母飯食、衣服、床榻、臥具，所以通坐僧床及吃僧食並復過齋。難云：不
【現代漢語翻譯】 現代漢語譯本：大乘認為五蘊（色、受、想、行、識，構成人身的五種要素）是常住不變的，執著於色蘊為『我』，執著于聲蘊為『我』，因此《般若經》（Prajna Sutra）駁斥那些外道，使他們不能見到如來（Tathagata）；現在依據《觀經》（Visualization Sutra）等經典，宣說厭離娑婆世界的法門，願望脫離生死輪迴，迅速往生凈土，早日證得菩提（Bodhi，覺悟），不執著于『我相』，從而得見如來，這與《般若經》的教義不同。
問：『《往生論》（Rebirth Treatise）中說：『女人以及六根不全的人，還有二乘（聲聞乘和緣覺乘）的種子不能往生。』《觀經》為什麼說韋提希（Vaidehi）以及五百侍女一同得到往生？中品往生的三種人中，也有二乘人往生？』
答：『依據《往生論》所說，女人、二乘不能往生，是因為他們沒有決定往生的性質。女人只愛戀女身，不求生凈土，不肯唸佛，所以《往生論》遮止她們往生；二乘、六根不全的人也是如此，只安住于小乘的果位，不求生凈土，不理解唸佛的意義，所以不能往生。《觀經》以及《阿彌陀經》（Amitabha Sutra）等經典中說可以往生的人，包括二乘、六根不全的人以及女人，只要他們迴心唸佛，厭惡女身。』
從這裡開始，以下的內容稱為『對法論』，進一步分為六個部分：
一、唸佛對三階門 二、唸佛對彌勒門 三、唸佛對坐禪門 四、唸佛對講說門 五、唸佛對戒律門 六、唸佛對六度門
一、唸佛對三階門
問：『三階教的修行方法中，不坐僧人的床，不吃僧人的食物。唸佛法門中，不知道是否允許吃僧人的食物、坐僧人的床，以及過了齋戒的時間是否可以進食？』
答：『唸佛法門中，普遍允許吃僧人的食物以及坐僧人的床，也允許過了齋戒的時間進食。為什麼呢？因爲念佛的人就像國王，也像王子，堪以接受國王的俸祿，堪以接受如來的庇護；又佛就像父母，唸佛的人就像子女，理應得到父母的飯食、衣服、床榻、臥具，所以普遍允許坐僧人的床以及吃僧人的食物，也允許過了齋戒的時間進食。』有人可能會問：『不
【English Translation】 English version: The Mahayana tradition considers the Five Skandhas (form, feeling, perception, mental formations, and consciousness, the five elements that constitute a person) to be permanent. Attachment to the Skandha of form as 'self,' attachment to the Skandha of sound as 'self,' is why the 'Prajna Sutra' (Prajna Sutra) refutes those non-Buddhist paths, preventing them from seeing the Tathagata (Tathagata); now, based on the 'Visualization Sutra' (Visualization Sutra) and other scriptures, it expounds the Dharma gate of厭離 (yearning to leave this world), wishing to escape the cycle of birth and death, to be reborn quickly in the Pure Land, to quickly attain Bodhi (Bodhi, enlightenment), without attachment to the 'self-image,' thereby seeing the Tathagata, which is different from the teachings of the 'Prajna Sutra.'
Question: 'The 'Rebirth Treatise' (Rebirth Treatise) states: 'Women, those with incomplete faculties, and the seeds of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayana) cannot be reborn.' Why does the 'Visualization Sutra' say that Vaidehi (Vaidehi) and her five hundred attendants all attained rebirth together? Among the three types of people reborn in the Middle Grade, there are also those of the Two Vehicles who are reborn?'
Answer: 'According to the 'Rebirth Treatise,' women and those of the Two Vehicles cannot be reborn because they do not have the nature of being determined to be reborn. Women only love their female bodies, do not seek rebirth in the Pure Land, and are unwilling to recite the Buddha's name, so the 'Treatise' prevents their rebirth; those of the Two Vehicles and those with incomplete faculties are also like this, only dwelling in the fruits of the Small Vehicle, not seeking rebirth in the Pure Land, and not understanding the meaning of reciting the Buddha's name, so they cannot be reborn. The 'Visualization Sutra' and the 'Amitabha Sutra' (Amitabha Sutra) and other scriptures say that those who can be reborn include those of the Two Vehicles, those with incomplete faculties, and women, as long as they turn their minds to reciting the Buddha's name and detest their female bodies.'
From here onwards, the following content is called 'Counter-Dharma Treatise,' further divided into six parts:
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Recitation of Buddha's Name versus the Three Stages School 2. Recitation of Buddha's Name versus the Maitreya School 3. Recitation of Buddha's Name versus the Meditation School 4. Recitation of Buddha's Name versus the Teaching School 5. Recitation of Buddha's Name versus the Precepts School 6. Recitation of Buddha's Name versus the Six Perfections
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Recitation of Buddha's Name versus the Three Stages School
Question: 'In the practice methods of the Three Stages School, one does not sit on the monks' beds, nor eat the monks' food. In the Dharma gate of reciting the Buddha's name, I do not know whether it is permissible to eat the monks' food, sit on the monks' beds, and whether one can eat after the time for fasting has passed?'
Answer: 'In the Dharma gate of reciting the Buddha's name, it is generally permissible to eat the monks' food and sit on the monks' beds, and it is also permissible to eat after the time for fasting has passed. Why? Because the person who recites the Buddha's name is like a king, and also like a prince, worthy of receiving the king's salary, worthy of receiving the Tathagata's protection; also, the Buddha is like parents, and the person who recites the Buddha's name is like children, who should receive the parents' food, clothing, beds, and bedding, so it is generally permissible to sit on the monks' beds and eat the monks' food, and it is also permissible to eat after the time for fasting has passed.' Someone might ask: 'Doesn't
坐僧床、不吃僧食，即是修道者，邊地下賤可應是修道人。何以故？邊地下賤不坐僧床、不吃僧食，彼邊地下賤既是非曰道，故此三階亦非修道。」
問：「三階稱惡眾生，唸佛是好眾生，為當亦是惡眾生彼？」
答：「不是惡眾生。何以得知？準一經云：『若唸佛者，是人中芬陀利華。』此華者，諸華中極好；若唸佛者，一切人中最好，故以為喻。滅除諸罪故，是好眾生；三階為罪不滅，所以是惡眾生。難云：罪惡眾生即是修道者，疾患之人應是修道。何以故？是惡眾生故，彼等患人非是修道，此等三階亦非修道。」
問：「三階法不許入寺，唸佛法許入寺已不？」
答：「唸佛法中，許住持寺觀。何以故？現在住持好處，當來擬生好國，擬證菩提，所以令住持寺，亦入伽藍寺舍好處。難曰：伽藍精舍好處，下惡眾生不令住；無上殊勝妙果，下惡眾生不可得。」
問：「三階法中，見形像及以諸經，不多恭敬，為是泥龕；四生眾生是真佛故，所以恭敬。唸佛法中，未知敬佛像及經已不？」
答：「唸佛法曰：『見佛形像及經，並遣恭敬。』何以故？準《報恩經》中所說：『釋迦牟尼佛向忉利天，為母摩耶夫人說法，經九十日。優填大王憶念世尊，不能得見，遂遣巧匠造世尊形
【現代漢語翻譯】 現代漢語譯本：『如果有人佔據僧人的床鋪，卻不食用僧人的食物，就自稱是修道之人，那麼邊地的人也可以說是修道之人了。』為什麼呢？因為邊地的人不佔據僧人的床鋪，也不食用僧人的食物，既然邊地的人不是修道，所以三階教也不是修道。
問：『三階教稱人為惡眾生，唸佛之人是好眾生，那麼唸佛之人也是惡眾生嗎？』
答：『不是惡眾生。』為什麼可以得知呢？根據一部經書上說：『如果唸佛的人，就是人中的芬陀利華（Pundarika，白蓮花）。』這種花，是所有花中最好的；如果唸佛的人，就是一切人中最好的，所以用它來比喻。因為能滅除各種罪過，所以是好眾生；三階教因為罪過不能滅除，所以是惡眾生。如果反駁說：罪惡的眾生就是修道之人，那麼患病的人也應該是修道之人了。為什麼呢？因為他們是惡眾生。既然那些患病的人不是修道，那麼這些三階教徒也不是修道。
問：『三階教不許人進入寺廟，唸佛法允許人進入寺廟嗎？』
答：『唸佛法中，允許人居住在寺廟裡。』為什麼呢？因為現在居住在寺廟裡有好處，將來打算往生好的國土，打算證得菩提（Bodhi，覺悟），所以讓人居住在寺廟裡，也進入伽藍（Samgharama，僧園）寺舍，得到好處。如果反駁說：伽藍精舍是好地方，低下的惡眾生不讓居住；無上殊勝的妙果，低下的惡眾生不可能得到。
問：『三階教中，見到佛像以及各種經書，不怎麼恭敬，認為只是泥塑的偶像；四生眾生才是真佛，所以恭敬。唸佛法中，不知道是否恭敬佛像和經書？』
答：『唸佛法說：見到佛的形像以及經書，都應該恭敬。』為什麼呢？根據《報恩經》中所說：『釋迦牟尼佛（Sakyamuni Buddha）前往忉利天（Trayastrimsa Heaven），為母親摩耶夫人（Maya）說法，經過九十天。優填王（King Udayana）憶念世尊，不能得見，於是派遣巧匠製造世尊的形像。
【English Translation】 English version: 'If someone occupies a monk's bed but does not eat monk's food, and claims to be a cultivator, then people in border areas could also be called cultivators.' Why is that? Because people in border areas do not occupy monk's beds, nor do they eat monk's food. Since people in border areas are not considered the Way, then the Three Stages Sect is also not cultivation.
Question: 'The Three Stages Sect calls people evil beings, while those who recite the Buddha's name are good beings. Are those who recite the Buddha's name also evil beings?'
Answer: 'They are not evil beings.' How do we know this? According to a sutra, 'Those who recite the Buddha's name are like Pundarika (white lotus) flowers among people.' This flower is the best among all flowers; those who recite the Buddha's name are the best among all people, hence the metaphor. Because they eradicate all sins, they are good beings; the Three Stages Sect, because sins are not eradicated, are therefore evil beings. If one argues: sinful beings are cultivators, then sick people should also be cultivators. Why is that? Because they are evil beings. Since those sick people are not cultivators, then these followers of the Three Stages Sect are also not cultivators.
Question: 'The Three Stages Sect does not allow people to enter temples, does the practice of reciting the Buddha's name allow people to enter temples?'
Answer: 'In the practice of reciting the Buddha's name, people are allowed to reside in temples.' Why is that? Because residing in temples now has benefits, and in the future, one intends to be reborn in a good land, intending to attain Bodhi (enlightenment), so people are allowed to reside in temples, and also enter Samgharama (monastery) temples, to receive benefits. If one argues: the Samgharama is a good place, lowly evil beings are not allowed to reside there; the supreme and wonderful fruit, lowly evil beings cannot attain it.
Question: 'In the Three Stages Sect, when seeing Buddha images and various sutras, they are not very respectful, considering them just clay idols; the Four Classes of Living Beings are the true Buddhas, so they are respectful. In the practice of reciting the Buddha's name, I don't know whether they respect Buddha images and sutras?'
Answer: 'The practice of reciting the Buddha's name says: when seeing Buddha images and sutras, one should be respectful.' Why is that? According to what is said in the 'Repaying Kindness Sutra': 'Sakyamuni Buddha went to Trayastrimsa Heaven to preach the Dharma to his mother, Maya, for ninety days. King Udayana, remembering the World Honored One, could not see him, so he sent skilled craftsmen to create an image of the World Honored One.'
像一軀，一仿世尊。世尊從天下來至閻浮提，其優填大王與諸群臣遂去迎佛，其形像佛亦迎世尊。世尊共形像佛，一處並立，兩佛相似，遂將手摩形像佛頂，語形像言：「我將不久入涅槃，留汝久住世間，教化眾生。」』世尊尚自敬佛形像，罪惡眾生豈不敬耶？又準《十輪經》云：『獵師被袈裟，像為起恭敬。敬袈裟功德，命終生忉利諸天，九十一劫受諸快樂。』何以故？為相似故。諸佛形像亦復如是，為相似故，恭敬之者感得尊貴榮華，生天凈土。所以《佛名經》中，有盧舍那佛敬形像佛。盧舍那佛尚自敬形像佛，何況凡夫豈不敬耶？又《華嚴經》云：『唸佛三昧當得見佛，命終之後生於佛前。』彼人臨命終時，勸令唸佛，為示尊像令瞻敬故，故知《華嚴經》中有遣恭敬形像佛，云何三階難云：『一切形像是泥龕，食來不合吃；一切牛驢是真佛，食來即合吃。一切形像是泥龕，衣服供養不合著。』一切眾生是真佛，昆蟲上得衣，云何合著？一切眾生是真佛，不合損，一年之中損生無頭數，殺佛之罪如何除得？一切眾生是真佛，身合安置勝妙處，自身既在好房舍，佛在下惡處，豈成平等？」
問曰：「三階念地藏菩薩功德多少，如念阿彌陀佛？」
答曰：「念阿彌陀佛功德，多於念地藏菩薩百千萬倍。何
【現代漢語翻譯】 現代漢語譯本： 『就像一尊佛像，模仿世尊。世尊從天上降臨到閻浮提（Jambudvipa，指我們所居住的這個世界），優填王（King Udayana）和他的大臣們前去迎接佛陀，那尊佛像也迎接世尊。世尊和佛像並排站立，兩尊佛非常相似，於是世尊用手摩著佛像的頭頂，對佛像說：『我將不久入涅槃（Nirvana，指解脫生死輪迴的狀態），留下你長久地住在世間，教化眾生。』世尊尚且自己尊敬佛像，罪惡的眾生難道不應該尊敬嗎？又根據《十輪經》所說：『獵人披上袈裟，大象都會生起恭敬心。因為恭敬袈裟的功德，命終之後可以生到忉利天（Trayastrimsa Heaven，佛教的欲界六天之一），享受九十一劫的快樂。』為什麼呢？因為袈裟相似於佛。諸佛的形像也是如此，因為相似的緣故，恭敬佛像的人可以感得尊貴榮華，往生到清凈的佛國凈土。所以《佛名經》中，有盧舍那佛（Locana Buddha，報身佛）尊敬形像佛的記載。盧舍那佛尚且自己尊敬形像佛，更何況凡夫俗子難道不應該尊敬嗎？又《華嚴經》說：『修唸佛三昧（Samadhi，指精神專注的狀態）的人可以見到佛，命終之後可以往生到佛的面前。』當人臨命終時，勸他念佛，為他展示佛像讓他瞻仰恭敬，所以知道《華嚴經》中有教導恭敬形像佛。為什麼三階教（Three Levels Sect）要誹謗說：『一切佛像是泥做的神龕，送來食物不應該吃；一切牛驢才是真佛，送來食物就應該吃。一切佛像是泥做的神龕，衣服供養不應該穿。』一切眾生是真佛，昆蟲尚且可以得到衣服，為什麼（人）就應該穿？一切眾生是真佛，不應該損害，一年之中損害的生命無數，殺佛的罪過如何才能消除？一切眾生是真佛，身體應該安置在殊勝美好的地方，自己住在好的房舍里，佛像卻在低劣的地方，這怎麼能算是平等呢？」
問：『三階教唸誦地藏菩薩（Ksitigarbha Bodhisattva）的功德有多少，和唸誦阿彌陀佛（Amitabha Buddha）相比呢？』
答：『唸誦阿彌陀佛的功德，比唸誦地藏菩薩多百千萬倍。為什麼呢？』
【English Translation】 English version: 'It is like a statue, imitating the World-Honored One (世尊, Shìzūn). When the World-Honored One descended from the heavens to Jambudvipa (閻浮提, Yánfú tí, the world we live in), King Udayana (優填大王, Yōutián Dàwáng) and his ministers went to greet the Buddha, and the Buddha statue also greeted the World-Honored One. The World-Honored One and the Buddha statue stood side by side, and the two Buddhas were very similar. Then, the World-Honored One touched the top of the Buddha statue's head and said to the statue, 'I will soon enter Nirvana (涅槃, Nièpán, the state of liberation from the cycle of birth and death), leaving you to dwell in the world for a long time to teach and transform sentient beings.' The World-Honored One himself respected the Buddha statue, so shouldn't sinful beings respect it? Furthermore, according to the Dasacakra-ksitigarbha Sutra (《十輪經》, Shílún Jīng), 'When a hunter wears a kasaya (袈裟, jiāshā, monastic robe), even an elephant will develop respect. Because of the merit of respecting the kasaya, after death, one can be reborn in the Trayastrimsa Heaven (忉利天, Dāolì tiān, one of the six heavens of desire realm in Buddhism), enjoying happiness for ninety-one kalpas (劫, jié, eons).' Why? Because the kasaya resembles the Buddha. The images of all Buddhas are also like this. Because of this resemblance, those who respect them can attain nobility and glory, and be reborn in the pure Buddha lands. Therefore, in the Buddha Names Sutra (《佛名經》, Fómíng Jīng), there is a record of Locana Buddha (盧舍那佛, Lúshènà Fó, the Reward Body Buddha) respecting the Buddha statue. Locana Buddha himself respected the Buddha statue, so how much more should ordinary people respect it? Furthermore, the Avatamsaka Sutra (《華嚴經》, Huáyán Jīng) says, 'Those who cultivate the Samadhi (三昧, sānmèi, a state of mental concentration) of Buddha-recollection can see the Buddha, and after death, they can be reborn in front of the Buddha.' When a person is about to die, encourage them to recite the Buddha's name, and show them the Buddha statue so they can venerate it. Therefore, it is known that the Avatamsaka Sutra teaches the veneration of Buddha statues. Why does the Three Levels Sect (三階教, Sānjiē Jiào) slander by saying, 'All Buddha statues are mud shrines, and food should not be offered to them; all cows and donkeys are true Buddhas, and food should be offered to them. All Buddha statues are mud shrines, and clothes should not be offered to them.' All sentient beings are true Buddhas, and even insects can receive clothing, so why should (humans) wear them? All sentient beings are true Buddhas, and should not be harmed. Countless lives are harmed throughout the year, so how can the sin of killing Buddhas be eradicated? All sentient beings are true Buddhas, and their bodies should be placed in excellent and wonderful places. You yourself live in good houses, but the Buddha statue is in an inferior place. How can this be considered equality?'
Question: 'How much merit does the Three Levels Sect gain from reciting the name of Ksitigarbha Bodhisattva (地藏菩薩, Dìzàng Púsà) compared to reciting the name of Amitabha Buddha (阿彌陀佛, Āmítuó Fó)?'
Answer: 'The merit of reciting the name of Amitabha Buddha is a hundred thousand times greater than reciting the name of Ksitigarbha Bodhisattva. Why?'
以得知？準《觀音經》，有一人供養六十二億恒河沙菩薩，乃至一時，不如禮拜供養觀世音菩薩。《十輪經》云：『一百劫念觀世音，不如一食頃念地藏菩薩。』《群疑論》曰：『一大劫念地藏菩薩，不如一聲念阿彌陀佛。』何以故？佛是法王，菩薩為法臣，如王出時，臣必隨從，大能攝小。佛是覺滿果圓，超諸地位，所以積念者功德最多，過於地藏百千萬倍。菩薩未屬佛地，果未圓滿，故功德最少。」
問曰：「唸佛是一乘，三階非是一乘。何以故？」
「若是一階，容可是一乘；既言三階，豈成一乘義？又準《法華經》云：『十方佛土中，唯有一乘法，無二亦無三，除佛方便說。』言無二者，若望菩薩，即無緣覺；言無三者，若望緣覺，即無聲聞。又言無二者，若望佛說，即一乘，無聲聞、緣覺。何以故？二乘極果大乘初地，所以言無二；言無三者，即無菩薩乘，為十地因果未極故，所以無三。準《法華經》中：『唯有一佛乘，息處故說二，今為汝說實，汝所得非滅，為佛一切智，當發大精進。』故知佛者，覺滿果圓，超諸地位，是最上乘，稱究竟位，是名一乘，實非余乘之所及也。故大行和上當在之日，亦有數個三階，舍三階法，歸依和上唸佛。」
第二、唸佛對彌勒門
問：「念阿
【現代漢語翻譯】 現代漢語譯本：如何得知？根據《觀音經》，有人供養六十二億恒河沙（Gangga sand）數的菩薩，乃至用一時的時間，也不如禮拜供養觀世音菩薩（Avalokitesvara）。《十輪經》說：『一百劫念觀世音菩薩，不如一食頃念地藏菩薩（Ksitigarbha）。』《群疑論》說：『一大劫念地藏菩薩，不如一聲念阿彌陀佛（Amitabha）。』為什麼呢？佛是法王，菩薩是法臣，如同國王出行時，臣子必定隨從，大的能夠統攝小的。佛是覺悟圓滿，果位圓滿，超越所有地位，所以積累唸佛的功德最多，超過地藏菩薩百千萬倍。菩薩還未屬於佛的地位，果位未圓滿，所以功德最少。
問：『唸佛是一乘（Ekayana），三階教（Three Stages Sect）不是一乘。為什麼呢？』
『如果是一階，或許可以算作一乘；既然說是三階，怎麼能成為一乘的意義呢？又根據《法華經》說：『十方佛土中，唯有一乘法，無二亦無三，除佛方便說。』說沒有二乘，是相對於菩薩而言，就沒有緣覺（Pratyekabuddha）；說沒有三乘，是相對於緣覺而言，就沒有聲聞（Sravaka）。又說沒有二乘，是相對於佛所說，就是一乘，沒有聲聞、緣覺。為什麼呢？二乘的極果是大乘的初地，所以說沒有二乘；說沒有三乘，就是沒有菩薩乘，因為十地的因果還沒有達到極點，所以沒有三乘。根據《法華經》中：『唯有一佛乘，息處故說二，今為汝說實，汝所得非滅，為佛一切智，當發大精進。』所以知道佛，覺悟圓滿，果位圓滿，超越所有地位，是最上乘，稱為究竟位，這就是一乘，實在不是其他乘所能及的。所以大行和尚（Daxing Heshang）在世的時候，也有幾個三階教的人，捨棄三階教的法，歸依和尚唸佛。』
第二、唸佛對彌勒（Maitreya）門
問：『念阿彌陀佛』
【English Translation】 English version: How can this be known? According to the 'Avalokitesvara Sutra', if someone makes offerings to sixty-two billion Gangga sand-numbered Bodhisattvas (beings on the path to Buddhahood), even for a whole period of time, it is not as good as bowing and making offerings to Avalokitesvara (the Bodhisattva of Compassion). The 'Dasacakra Ksitigarbha Sutra' says: 'Reciting Avalokitesvara for a hundred kalpas (an immense period of time) is not as good as reciting Ksitigarbha (the Bodhisattva of the Earth Treasury) for the duration of a single meal.' The 'Qunyilun' says: 'Reciting Ksitigarbha for a great kalpa is not as good as reciting Amitabha (the Buddha of Infinite Light) once.' Why is this? The Buddha is the Dharma King, and the Bodhisattvas are Dharma ministers. Just as when a king goes out, his ministers must follow, the great encompasses the small. The Buddha is complete enlightenment, the fruition is complete, surpassing all positions, so accumulating the merit of reciting the Buddha is the most, exceeding Ksitigarbha by hundreds of millions of times. Bodhisattvas have not yet attained the Buddha's position, and their fruition is not complete, so their merit is the least.
Question: 'Reciting the Buddha is the One Vehicle (Ekayana), while the Three Stages Sect (a Buddhist school) is not the One Vehicle. Why is this?'
'If it were one stage, it might be considered the One Vehicle; since it is said to be three stages, how can it be the meaning of the One Vehicle? Furthermore, according to the 'Lotus Sutra', it says: 'In the Buddha lands of the ten directions, there is only the One Vehicle Dharma, there is no two, nor is there three, except for the Buddha's expedient teachings.' Saying there is no Two Vehicle, in relation to Bodhisattvas, there is no Pratyekabuddha (Solitary Realizer); saying there is no Three Vehicle, in relation to Pratyekabuddhas, there is no Sravaka (Hearer). Furthermore, saying there is no Two Vehicle, in relation to what the Buddha says, it is the One Vehicle, without Sravakas or Pratyekabuddhas. Why is this? The ultimate fruit of the Two Vehicle is the initial ground of the Mahayana (Great Vehicle), so it is said there is no Two Vehicle; saying there is no Three Vehicle, there is no Bodhisattva Vehicle, because the cause and effect of the ten grounds have not yet reached their limit, so there is no Three Vehicle. According to the 'Lotus Sutra': 'There is only the One Buddha Vehicle, for the sake of rest, two are spoken of, now I speak the truth to you, what you have attained is not extinction, for the Buddha's all-knowing wisdom, you should generate great diligence.' Therefore, know that the Buddha, complete enlightenment, the fruition is complete, surpassing all positions, is the supreme vehicle, called the ultimate position, this is called the One Vehicle, truly not attainable by other vehicles. Therefore, when Daxing Heshang (a Buddhist monk) was alive, there were also several people from the Three Stages Sect who abandoned the Dharma of the Three Stages Sect and took refuge in the monk to recite the Buddha.'
Second, Reciting the Buddha versus the Maitreya (the future Buddha) School
Question: 'Reciting Amitabha'
彌陀佛功德，多少念于彌勒？」
答：「念阿彌陀佛功德，多於念彌勒百千萬倍。何以得知？準經中說，阿彌陀佛現是覺圓果滿，超諸地位，所稱念者功德最多；彌勒現是菩薩位中，未超諸地果未圓，故稱念之者功德狹少。」
問：「何故不念彌勒生兜率天？云何念阿彌陀佛往生凈土？」
答：「為兜率天不出三界，天報既盡，還墮閻浮提，所以不願生天；若往生凈土，出過三界，直截五道，一生彼國，直至菩提，更不墮落，所以愿生。又兜率天，少時受樂；彌陀佛國中，樂最勝，故名為極樂，長時受樂無有限期。以是因緣，勝於兜率百千萬倍。何以得知？經中所說，一則、身相勝，彌陀佛國眾生生者，皆具三十二相；兜率天人則無此相。二則、徒眾勝，既生凈土，與諸菩薩共為伴侶，受男子身，無女人相；兜率天上男、女雜居，不同菩薩。三則、壽命勝，兜率天上壽命四千歲，已還復卻來，重墮閻浮提；彌陀佛國一去直至佛果，更不再來。四則、神通勝，彌陀佛國菩薩總六神通；兜率天上人無神通。五則、果報勝，彌陀佛國眾生，衣服、飲食、香、華、瓔珞一切供具，自然化成不須造作，長時受用無有窮盡；兜率天上造作方成，縱有自然衣服，不得多時，四千歲已命欲終時，有五衰相：一則、頭
【現代漢語翻譯】 問：『唸誦阿彌陀佛（Amitabha Buddha）的功德，與唸誦彌勒（Maitreya）相比，哪個更多？』 答：『唸誦阿彌陀佛的功德，比唸誦彌勒多百千萬倍。為何得知？根據經中所說，阿彌陀佛現在是覺悟圓滿，超越所有地位，所以稱念他的功德最多；彌勒現在是菩薩位中，尚未超越所有地，果位未圓滿，所以稱念他的功德較少。』 問：『為何不念誦彌勒往生兜率天（Tushita Heaven）？為何唸誦阿彌陀佛往生凈土（Pure Land）？』 答：『因為兜率天不出三界（Three Realms），天上的福報享盡后，還會墮落到閻浮提（Jambudvipa），所以不願往生天界；如果往生凈土，就超出了三界，直接超越五道（Five Paths），一旦往生到那個國度，直至菩提（Bodhi），更不會墮落，所以願意往生。而且兜率天，享受快樂的時間短暫；阿彌陀佛國中，快樂最殊勝，所以名為極樂（Sukhavati），長時間享受快樂沒有期限。因為這個因緣，勝過兜率天百千萬倍。為何得知？經中所說，一則、身相殊勝，往生彌陀佛國眾生，都具有三十二相（Thirty-two Marks of a Buddha）；兜率天人則沒有這些相。二則、徒眾殊勝，往生凈土后，與諸位菩薩共為伴侶，受男子身，沒有女人相；兜率天上男女雜居，不同於菩薩。三則、壽命殊勝，兜率天上壽命四千歲，之後還要再次墮落到閻浮提；彌陀佛國一旦往生直至佛果，更不再回來。四則、神通殊勝，彌陀佛國菩薩總有六神通（Six Supernatural Powers）；兜率天上的人沒有神通。五則、果報殊勝，彌陀佛國眾生，衣服、飲食、香、華、瓔珞一切供具，自然化成不需要造作，長時間受用沒有窮盡；兜率天上需要造作才能得到，縱然有自然衣服，也不能長久，四千歲壽命將盡時，有五衰相（Five Signs of Decay）：一則、頭』
【English Translation】 Question: 'How much merit is there in reciting Amitabha Buddha (Amitabha Buddha), compared to reciting Maitreya (Maitreya)?' Answer: 'The merit of reciting Amitabha Buddha is a hundred thousand times greater than reciting Maitreya. How is this known? According to the scriptures, Amitabha Buddha is now fully enlightened, surpassing all positions, so reciting his name has the most merit; Maitreya is currently in the position of a Bodhisattva, not yet surpassing all the stages, and his fruition is not yet complete, so reciting his name has less merit.' Question: 'Why not recite Maitreya to be reborn in Tushita Heaven (Tushita Heaven)? Why recite Amitabha Buddha to be reborn in the Pure Land (Pure Land)?' Answer: 'Because Tushita Heaven is not beyond the Three Realms (Three Realms), and when the heavenly rewards are exhausted, one will still fall back into Jambudvipa (Jambudvipa), so one does not wish to be born in heaven; if one is reborn in the Pure Land, one transcends the Three Realms, directly surpasses the Five Paths (Five Paths), and once born in that land, one will remain there until Bodhi (Bodhi), and will not fall back, so one wishes to be born there. Moreover, in Tushita Heaven, one enjoys happiness for a short time; in Amitabha Buddha's land, happiness is the most supreme, so it is called Sukhavati (Sukhavati), and one enjoys happiness for a long time without limit. Because of this cause, it is a hundred thousand times better than Tushita Heaven. How is this known? As the scriptures say, firstly, the physical appearance is superior; those who are born in Amitabha Buddha's land all possess the Thirty-two Marks of a Buddha (Thirty-two Marks of a Buddha); the beings in Tushita Heaven do not have these marks. Secondly, the retinue is superior; once born in the Pure Land, one is in the company of all the Bodhisattvas, receiving a male body, without the appearance of a woman; in Tushita Heaven, men and women live together, unlike the Bodhisattvas. Thirdly, the lifespan is superior; the lifespan in Tushita Heaven is four thousand years, after which one must fall back into Jambudvipa; once born in Amitabha Buddha's land, one goes straight to Buddhahood and never returns. Fourthly, the supernatural powers are superior; the Bodhisattvas in Amitabha Buddha's land all have the Six Supernatural Powers (Six Supernatural Powers); the beings in Tushita Heaven do not have supernatural powers. Fifthly, the karmic rewards are superior; for the beings in Amitabha Buddha's land, clothing, food, incense, flowers, necklaces, and all offerings are naturally transformed and do not need to be created, and they are enjoyed for a long time without end; in Tushita Heaven, they must be created to be obtained, and even if there are natural clothes, they do not last long, and when the four thousand years of life are about to end, there are Five Signs of Decay (Five Signs of Decay): firstly, the head'
上華萎；二則、腋下汗出；三者、起坐不定；四者、氣力衰微，諸天免其眷屬；五者、多諸棹舉，不如極樂世界百千萬倍。」
問：「當來彌勒下生之時，三會說法，度諸眾生，得阿羅漢果。何以不願求生？云何求生彌陀佛國？」
答：「彌勒未下生來，不可待得。何以得知？經中所說，釋迦牟尼佛入涅槃后，經五十六億七千萬歲，然始下生，人壽八萬四千歲時，彌勒乃出，準《法王本記》，釋迦涅槃已來，始有一千七百餘年，全未擬來，不可候待。眾生命短，恐沈苦海，多劫受殃，不值彌勒。唯阿彌陀佛現在說法，住極樂世界，廣度眾生，歸依西方早證道果，勝於彌勒百千萬倍。設值彌勒三會，說法廣度諸人，得阿羅漢，小乘極果，若望大乘，始到初地，億億眾生不逢彌勒佛。念阿彌陀佛求生凈土，即是八地已上菩薩，疾則一念、十念，遲則一日、七日，稱念阿彌陀佛即生凈土，實過彌勒百千萬倍。又複本師說彌陀經之日，彌勒菩薩亦在會中，阿逸多菩薩是也。彌勒尚念阿彌陀佛，何況未來諸眾生豈不念耶？大行和上在日，數個彌勒業人，迴心念阿彌陀佛。又唸佛法，準佛經教，后末法時，諸法總滅，特此唸佛正法，止住百年，教化眾生。故知唸佛不可思議。」
第三、唸佛對坐禪門
問
【現代漢語翻譯】 現代漢語譯本 『上華萎』：一是頭頂上的花朵凋謝；二是腋下出汗；三是坐立不安；四是氣力衰弱，諸天遠離他們的眷屬；五是出現很多不祥的徵兆，（這些情況）比不上極樂世界百千萬倍。」
問：『未來彌勒（Maitreya，未來佛）下生之時，三次集會說法，度化眾生，使他們證得阿羅漢果（Arhat，小乘佛教的最高果位）。為什麼不願求生（彌勒的時代），而要往生阿彌陀佛（Amitabha，西方極樂世界的佛）的佛國呢？』
答：『彌勒佛未下生之前，不可等待。為什麼知道這一點呢？經書中所說，釋迦牟尼佛（Sakyamuni，佛教的創始人）入涅槃（Nirvana，佛教的最高境界）后，要經過五十六億七千萬年，然後才下生，那時人的壽命是八萬四千歲，彌勒佛才會出現。根據《法王本記》記載，釋迦牟尼佛涅槃以來，才過去一千七百多年，完全沒有要來的跡象，不可等待。眾生壽命短促，恐怕沉溺於苦海，經歷多劫遭受災殃，遇不到彌勒佛。只有阿彌陀佛現在正在說法，住在極樂世界，廣度眾生，歸依西方可以早日證得道果，勝過彌勒佛百千萬倍。假設遇到彌勒佛三次集會，說法廣度眾人，得到阿羅漢果，這只是小乘的最高果位，如果與大乘相比，才剛剛達到初地菩薩的境界。億億眾生都可能遇不到彌勒佛。念阿彌陀佛求生凈土，就是八地以上的菩薩，快則一念、十念，慢則一日、七日，稱念阿彌陀佛就能往生凈土，實在勝過彌勒佛百千萬倍。而且本師釋迦牟尼佛說《阿彌陀經》的時候，彌勒菩薩也在法會之中，就是阿逸多菩薩（Ajita，彌勒菩薩的別名）。彌勒菩薩尚且念阿彌陀佛，何況未來的眾生難道不應該念嗎？大行和尚在世的時候，有幾個造了彌勒業的人，回心轉意念阿彌陀佛。而且唸佛法門，根據佛經教導，在後來的末法時代，各種佛法都將滅盡，唯有這唸佛的正法，還能止住百年，教化眾生。所以說唸佛功德不可思議。』
第三、唸佛與坐禪法門
問：
【English Translation】 English version 『The withering of the crown flowers』: First, the flowers on the top of the head wither; second, sweat comes out from the armpits; third, restlessness when sitting or standing; fourth, the weakening of strength, and the devas (gods) abandon their families; fifth, many ominous signs appear, (these situations) are not comparable to the Pure Land of Ultimate Bliss by hundreds of thousands of times.』
Question: 『When Maitreya (the future Buddha) descends in the future, he will preach the Dharma in three assemblies, delivering sentient beings and enabling them to attain the Arhat (the highest attainment in Theravada Buddhism) fruit. Why not wish to be born (in Maitreya's era) but seek rebirth in the Buddha-land of Amitabha (the Buddha of the Western Pure Land of Ultimate Bliss)?』
Answer: 『It is impossible to wait for Maitreya Buddha to descend. How do we know this? As stated in the scriptures, after Sakyamuni Buddha (the founder of Buddhism) enters Nirvana (the ultimate state of liberation), it will take fifty-six billion seven hundred million years before he descends, and at that time, people's lifespan will be eighty-four thousand years, and then Maitreya Buddha will appear. According to the 『Chronicles of the Dharma King,』 it has only been over one thousand seven hundred years since Sakyamuni Buddha entered Nirvana, and there is no sign of him coming, so it is impossible to wait. Sentient beings have short lifespans, and they are afraid of being drowned in the sea of suffering, enduring calamities for many kalpas (eons), and not encountering Maitreya Buddha. Only Amitabha Buddha is currently preaching the Dharma, residing in the Pure Land of Ultimate Bliss, extensively delivering sentient beings, and relying on the West to quickly attain the fruit of the path, which is hundreds of thousands of times better than Maitreya Buddha. Suppose one encounters Maitreya Buddha's three assemblies, preaching the Dharma extensively to deliver people, and attaining the Arhat fruit, this is only the highest fruit of the Theravada, and if compared with the Mahayana, it has only just reached the stage of the first Bhumi (level of Bodhisattva). Billions of sentient beings may not encounter Maitreya Buddha. Reciting Amitabha Buddha's name and seeking rebirth in the Pure Land is equivalent to being a Bodhisattva of the eighth Bhumi or above. Quickly, it takes one thought or ten thoughts; slowly, it takes one day or seven days. Reciting Amitabha Buddha's name will lead to rebirth in the Pure Land, which is truly hundreds of thousands of times better than Maitreya Buddha. Moreover, when the original teacher Sakyamuni Buddha spoke the Amitabha Sutra, Maitreya Bodhisattva was also in the assembly, namely Ajita Bodhisattva (another name for Maitreya Bodhisattva). Maitreya Bodhisattva still recites Amitabha Buddha's name, so how much more should future sentient beings recite it? When Great Practice Master was alive, several people who had created the karma for Maitreya turned their minds and recited Amitabha Buddha's name. Moreover, according to the Buddha's teachings in the scriptures, in the later Dharma-ending Age, all Dharmas will be extinguished, but this correct Dharma of reciting the Buddha's name will remain for a hundred years, teaching and transforming sentient beings. Therefore, it is known that the merit of reciting the Buddha's name is inconceivable.』
Third, Recitation of Buddha's Name versus the Meditation Method
Question:
：「念阿彌陀佛，何如坐禪看心，作無生觀？」
答：「念阿彌陀佛往生凈土，速成佛果，勝於無生觀門百千萬倍。何以得知？準《維摩經》言：『譬如虛空造立宮室，終不能成；地上造作隨意無礙。』無生看心亦如是。何以故？無生即是無相，無相即是虛空，所以難成；唸佛之法，事、理雙修，猶如地上造立宮室，所以易成。如貧人少乏財寶，學他王家造立舍宅，雖辦得少分材木，從生至死終不能成。后時材木爛壞，虛費功程無有成就。無生亦爾，為功德法財不得成就，枉用功夫無有成益。唸佛法門則不如是，由唸佛一口，滅除八十億劫生死之罪，還得八十億劫微妙功德。如富兒造宅立便成就。所以《觀經》云：『然彼如來宿願力故，有憶想者必得成就。』不同無生。何以故？又《法華經》云：『大通智勝佛，十劫坐道場，佛法不現前，不得成佛道。』不現前者即是無生，既是十劫不得成佛，故知成佛遲；如唸佛，遲則七日，疾則一日，速生凈土，即是八地已上菩薩。何以故？乘佛願力故。」
問：「看心功德，多少於唸佛功德？」
答：「看心功德，少於唸佛功德百千萬倍。何以知之？準《觀經》云：『唸佛一口，滅八十億劫生死之罪。』得八十億劫微妙功德。一度看心，未知滅幾許罪，得幾
【現代漢語翻譯】 現代漢語譯本：問：『唸誦阿彌陀佛（Amitabha Buddha），與坐禪觀心，修習無生觀相比，哪個更好？』 答：『唸誦阿彌陀佛，往生凈土（Pure Land），迅速成就佛果，勝過修習無生觀門百千萬倍。為什麼這麼說呢？依據《維摩經》（Vimalakirti Sutra）所說：『譬如在虛空中建造宮室，終究不能成功；在地上建造則隨意無礙。』無生觀心也是如此。為什麼呢？無生即是無相，無相即是虛空，所以難以成就；唸佛之法，事相和理體雙重修習，猶如在地上建造宮室，所以容易成就。如同貧窮之人缺少財寶，學習王家建造宅院，即使辦到少許木材，從生到死終究不能完成。日後木材腐爛損壞，白白浪費功夫沒有成就。無生觀也是這樣，因為功德法財不能成就，白白耗費功夫沒有成效。唸佛法門則不是這樣，因爲念佛一聲，滅除八十億劫生死之罪，還能得到八十億劫微妙功德。如同富家子弟建造宅院立刻就能成就。所以《觀經》（Contemplation Sutra）說：『憑藉阿彌陀佛往昔的願力，有憶念阿彌陀佛者必定能夠成就。』這與無生觀不同。為什麼呢？又《法華經》（Lotus Sutra）說：『大通智勝佛（Mahābhijñājñānābhibhū Buddha），十劫坐在道場，佛法不現前，不得成就佛道。』不現前就是無生觀，既然是十劫都不能成佛，所以知道成佛很慢；如果唸佛，快則一日，慢則七日，迅速往生凈土，就是八地以上的菩薩。為什麼呢？因為乘著佛的願力。』 問：『觀心的功德，比唸佛的功德多還是少？』 答：『觀心的功德，比唸佛的功德少百千萬倍。為什麼這麼說呢？依據《觀經》所說：『唸佛一聲，滅除八十億劫生死之罪。』得到八十億劫微妙功德。一次觀心，還不知道能滅除多少罪，得到多少功德。
【English Translation】 English version: Question: 'How does reciting Amitabha Buddha's (Amitabha Buddha) name compare to practicing Chan meditation to observe the mind and cultivate the unproduced (wu sheng) contemplation?' Answer: 'Reciting Amitabha Buddha's name to be reborn in the Pure Land (Pure Land), quickly attaining Buddhahood, is a hundred thousand times superior to the practice of the unproduced contemplation. How can we know this? According to the Vimalakirti Sutra (Vimalakirti Sutra): 'It is like building a palace in the empty sky, which can never be accomplished; building on the ground is free and unobstructed.' Observing the mind through the unproduced is also like this. Why? The unproduced is the same as the formless, and the formless is the same as the empty sky, so it is difficult to accomplish. The method of reciting the Buddha's name involves cultivating both phenomena and principle, like building a palace on the ground, so it is easy to accomplish. It is like a poor person lacking wealth and learning from a royal family to build a house; even if they manage to obtain a small amount of materials, they will never be able to complete it from birth to death. Later, the materials will rot and decay, wasting effort without any accomplishment. The unproduced is also like this; because the merit and Dharma wealth cannot be accomplished, the effort is wasted without any benefit. The Dharma gate of reciting the Buddha's name is not like this, because reciting the Buddha's name once eliminates the sins of eighty billion kalpas of birth and death, and also obtains the subtle merits of eighty billion kalpas. It is like a rich man's son building a house, which is immediately accomplished. Therefore, the Contemplation Sutra (Contemplation Sutra) says: 'Because of the past vows of that Tathagata (Tathagata), those who remember and contemplate him will surely attain accomplishment.' This is different from the unproduced. Why? Furthermore, the Lotus Sutra (Lotus Sutra) says: 'Mahābhijñājñānābhibhū Buddha (Mahābhijñājñānābhibhū Buddha) sat in the bodhimaṇḍa for ten kalpas, but the Buddha-dharma did not appear before him, and he could not attain Buddhahood.' Not appearing before him is the unproduced; since he could not attain Buddhahood even after ten kalpas, it is known that attaining Buddhahood is slow. If one recites the Buddha's name, quickly in one day, slowly in seven days, one is quickly reborn in the Pure Land, which is a Bodhisattva of the eighth ground or above. Why? Because one rides on the power of the Buddha's vows.' Question: 'How much merit does observing the mind have compared to the merit of reciting the Buddha's name?' Answer: 'The merit of observing the mind is a hundred thousand times less than the merit of reciting the Buddha's name. How do we know this? According to the Contemplation Sutra: 'Reciting the Buddha's name once eliminates the sins of eighty billion kalpas of birth and death,' and obtains the subtle merits of eighty billion kalpas. With one instance of observing the mind, it is not known how much sin is eliminated, or how much merit is obtained.
許功德？不言滅幾億生死之罪，地獄悉滅，往生凈土。故知少於唸佛功德百千萬倍。」
問：「唸佛往生得何果報？無生觀成得何果報？二種何者為勝？」
答：「唸佛往生得三十二相，具六神通，長生不死，超過三界，直至成佛，更不墮落，菩薩聖眾共為伴侶，阿彌陀佛親自說法；無生觀成生長壽天，經八萬大劫還墮惡道。無生觀，萬中無一得成就者，為不時宜。假令得成生長壽天，不出三界。克十而論，不如凈土百千萬倍。」
問曰：「準無生觀，唯遣看心，其心為赤？為白？為青？為黃？觀者為當成？不成？」
答曰：「無生看心非青、非白、非赤、非黃，非不言成、不成，心不相貌，復無成就，虛費功夫、徒勞何益？難云：『看心之時即得成佛者，看衣即得暖，看食應得飽，看金應得寶用，看心之時亦得道者。』看衣不著，不廢寒；看心之時，亦不得果。又準《像法決疑經》說：『坐禪不是末法時。』何以故？彼經云：『佛滅度后，正法五百年，持戒堅固；像法一千年，禪定堅固；末法一萬年，唸佛得堅固。』準《法王本記》：『入末法來二百餘年，是念佛時，不是坐禪時。』所以大行和上在日，數個禪師門徒，從和上教授，迴心唸佛者多。」
第四、唸佛對講說門
【現代漢語翻譯】 現代漢語譯本： 『修習其他功德，不能說可以消滅幾億生死之罪，地獄之苦全部消滅，往生凈土。』由此可知，其他功德少於唸佛功德百千萬倍。 問：『唸佛往生能得到什麼果報？修成無生觀能得到什麼果報？這兩種哪個更殊勝？』 答：『唸佛往生能得到三十二相（佛所具有的三十二種殊勝的身體特徵），具備六神通（天眼通、天耳通、他心通、宿命通、神足通、漏盡通），長生不死，超越三界（欲界、色界、無色界），直至成佛，不再墮落，菩薩聖眾共同作為伴侶，阿彌陀佛（Amitābha）親自說法；修成無生觀生長壽天，經過八萬大劫還會墮入惡道。無生觀，萬人之中沒有一人能夠成就，因為不合時宜。即使假設修成生長壽天，也出不了三界。從十個方面來比較，不如凈土百千萬倍。』 問：『按照無生觀，只是讓人觀心，那麼心是紅色？白色？青色？黃色？觀心的人是應當成就？還是不能成就？』 答：『無生觀觀心不是青色、不是白色、不是紅色、不是黃色，也不是說能成就或不能成就，心沒有相貌，也沒有成就，白白浪費功夫，徒勞無益。』有人反駁說：『觀心之時就能成佛，那麼看衣服就能暖和，看食物就應該能飽，看金子就應該能得到寶物使用，觀心之時也應該能得道。』看衣服不穿，不能避免寒冷；觀心之時，也不能得到果報。而且按照《像法決疑經》所說：『坐禪不適合末法時代。』為什麼呢？那部經說：『佛滅度后，正法五百年，持戒堅固；像法一千年，禪定堅固；末法一萬年，唸佛得堅固。』按照《法王本記》：『進入末法時代二百多年，是念佛的時候，不是坐禪的時候。』所以大行和尚在世的時候，很多禪師的門徒，從和尚那裡接受教導后，回心轉意唸佛的人很多。 第四、唸佛對講說門
【English Translation】 English version: 'Cultivating other merits cannot be said to extinguish billions of sins of birth and death, completely eliminate the suffering of hell, and be reborn in the Pure Land.' Therefore, it is known that other merits are less than the merits of reciting the Buddha's name by hundreds of millions of times. Question: 'What are the karmic rewards for being reborn in the Pure Land through reciting the Buddha's name? What are the karmic rewards for achieving the No-Birth Contemplation? Which of the two is more superior?' Answer: 'Being reborn in the Pure Land through reciting the Buddha's name results in obtaining the thirty-two marks (the thirty-two auspicious physical characteristics of a Buddha), possessing the six supernormal powers (heavenly eye, heavenly ear, knowing others' minds, knowing past lives, divine feet, and the extinction of outflows), immortality, transcending the Three Realms (Desire Realm, Form Realm, Formless Realm), until becoming a Buddha, without falling back, with Bodhisattvas and holy beings as companions, and Amitābha (阿彌陀佛) personally expounding the Dharma; achieving the No-Birth Contemplation results in being born in the Heaven of Longevity, but after eighty thousand great kalpas, one will still fall into evil paths. The No-Birth Contemplation, not one in ten thousand can achieve it, because it is not suitable for the times. Even if one were to achieve birth in the Heaven of Longevity, one would not be able to leave the Three Realms. Comparing it in ten aspects, it is not as good as the Pure Land by hundreds of millions of times.' Question: 'According to the No-Birth Contemplation, one is only instructed to contemplate the mind, then is the mind red? White? Blue? Yellow? Will the contemplator achieve it? Or will they not achieve it?' Answer: 'The No-Birth Contemplation of the mind is not blue, not white, not red, not yellow, nor can it be said to be achievable or unachievable. The mind has no form, nor is there any achievement. It is a waste of effort and of no benefit.' Someone retorted: 'If one can become a Buddha at the time of contemplating the mind, then looking at clothes should make one warm, looking at food should make one full, looking at gold should allow one to obtain treasures for use, and contemplating the mind should also allow one to attain the Way.' Looking at clothes without wearing them does not prevent the cold; contemplating the mind does not yield results. Moreover, according to the Sūtra on Resolving Doubts in the Semblance Dharma Period, 'Sitting meditation is not suitable for the Dharma-Ending Age.' Why? That sutra says: 'After the Buddha's Parinirvana, for the first five hundred years of the Right Dharma period, upholding the precepts is firm; for the one thousand years of the Semblance Dharma period, meditation is firm; for the ten thousand years of the Dharma-Ending Age, reciting the Buddha's name is firm.' According to the Chronicle of the Dharma King, 'Entering the Dharma-Ending Age for more than two hundred years, it is the time for reciting the Buddha's name, not the time for sitting meditation.' Therefore, when Great Master Daxing was alive, many disciples of Chan masters, after receiving teachings from the master, turned their minds to reciting the Buddha's name. Fourth, the section on reciting the Buddha's name versus lecturing.
問：「念阿彌陀佛功德，多少於聞經功德？」
答：「唸佛功德，多於聞經功德百千萬倍。何以得知？《觀經》下品上生人無惡不作，由造惡故，命欲終時，地獄眾火一時俱至。遇善知識，為說十二部經。彼人聞已，滅除千劫等罪。聞經力小，地獄猶未滅，得智者教，念阿彌陀佛十口，滅除八十億劫生死之罪。」
問：「讀經功德，多少於唸佛功德？」
答：「讀經功德，亦少於唸佛功德。大行和上說：『不念佛修行讀經，猶如讀藥方，唸佛猶如服藥。』讀藥方，病即難除；服藥，病則易差。讀經修道功德，亦少於唸佛功德，正是修道，以此事故功德最多。」
問：「講經功德，多少於唸佛功德？」
答：「講經功德，亦少於唸佛功德百千萬倍。何以故？講經猶如數寶，唸佛猶如用寶，數寶雖多，不除貧苦，不言滅罪，不言得功德；用寶雖不多，能濟身命，得功德無量，明知少於唸佛功德百千萬倍。又講經如磨石，雖獲少分利益，盡與他人，自損無量，為受禮拜供養，大損果報。所以論云：『譬如貧窮人，晝夜數他寶，自無半錢分，多聞亦如是。』故知講經功德，亦少於唸佛功德百千萬倍。何以得知？如《唯識論》多破計我，講論之者口雖說法，心多計我，不起我者萬中無一。所以《
【現代漢語翻譯】 現代漢語譯本 問：『唸誦阿彌陀佛（Amitabha）的名號，其功德與聽聞佛經相比，哪個更多？』 答：『唸佛的功德，比聽聞佛經的功德多百千萬倍。為何如此說？《觀經》（Visualization Sutra）中，下品上生之人無惡不作，因為造作惡業的緣故，臨命終時，地獄的火焰一時全部到來。遇到善知識，為他說十二部經。此人聽聞后，消滅了千劫的罪業。聽經的力量尚小，地獄的景象仍然沒有消失，得到有智慧的人教導，唸誦阿彌陀佛十聲，便消滅了八十億劫生死輪迴的罪業。』 問：『讀誦佛經的功德，與唸佛的功德相比，哪個更多？』 答：『讀誦佛經的功德，也少於唸佛的功德。大行和尚說：『不念佛而修行讀經，猶如讀藥方，唸佛猶如服藥。』讀藥方，病就難以去除；服藥，病就容易痊癒。讀經修道的功德，也少於唸佛的功德，唸佛才是真正的修行，因此唸佛的功德最多。』 問：『講經說法的功德，與唸佛的功德相比，哪個更多？』 答：『講經說法的功德，也少於唸佛的功德百千萬倍。為什麼呢？講經說法猶如數寶，唸佛猶如用寶，數寶雖然很多，卻不能解除貧困，不能說消滅罪業，不能說得到功德；用寶雖然不多，卻能救濟生命，得到的功德無量，由此可知講經說法的功德少於唸佛的功德百千萬倍。而且講經說法猶如磨刀石，雖然獲得少許利益，卻全部給了他人，自己損失無量，因為接受禮拜供養，大大損害了果報。所以論中說：『譬如貧窮人，晝夜數他寶，自無半錢分，多聞亦如是。』因此可知講經說法的功德，也少於唸佛的功德百千萬倍。為何如此說？如《唯識論》（Vijnaptimatrata-siddhi Sastra）大多破斥計度有『我』的觀點，講論的人口中雖然說法，心中大多計度有『我』，不起『無我』觀點的人萬中無一。所以』
【English Translation】 English version Question: 'How much does the merit of reciting Amitabha (Amitabha) Buddha's name compare to the merit of hearing scriptures?' Answer: 'The merit of reciting the Buddha's name is hundreds of thousands of times greater than the merit of hearing scriptures. How is this known? In the Visualization Sutra (Visualization Sutra), the lowest level of the highest class of rebirths are those who commit all kinds of evil. Because of creating evil karma, when their lives are about to end, all the fires of hell arrive at once. They encounter a good teacher who explains the twelve divisions of scriptures for them. After hearing this, they extinguish the sins of a thousand kalpas. The power of hearing the scriptures is small, and the vision of hell still does not disappear. Having received the teaching of a wise person, reciting Amitabha Buddha's name ten times extinguishes the sins of eighty billion kalpas of birth and death.' Question: 'How much does the merit of reading scriptures compare to the merit of reciting the Buddha's name?' Answer: 'The merit of reading scriptures is also less than the merit of reciting the Buddha's name. Great Master Daxing said: 'Practicing and reading scriptures without reciting the Buddha's name is like reading a prescription; reciting the Buddha's name is like taking medicine.' Reading a prescription makes it difficult to remove the illness; taking medicine makes it easy to cure the illness. The merit of reading scriptures and cultivating the Way is also less than the merit of reciting the Buddha's name. Reciting the Buddha's name is the true cultivation, therefore the merit of reciting the Buddha's name is the greatest.' Question: 'How much does the merit of lecturing on scriptures compare to the merit of reciting the Buddha's name?' Answer: 'The merit of lecturing on scriptures is also hundreds of thousands of times less than the merit of reciting the Buddha's name. Why is this? Lecturing on scriptures is like counting treasures, while reciting the Buddha's name is like using treasures. Counting treasures, although numerous, cannot eliminate poverty, cannot be said to extinguish sins, and cannot be said to gain merit. Using treasures, although not much, can save lives and obtain immeasurable merit. From this, it is known that the merit of lecturing on scriptures is hundreds of thousands of times less than the merit of reciting the Buddha's name. Moreover, lecturing on scriptures is like a whetstone. Although one obtains a small amount of benefit, it is all given to others, and one loses immeasurably because of receiving prostrations and offerings, greatly harming one's karmic rewards. Therefore, the treatise says: 'For example, a poor person counts the treasures of others day and night, but has not half a coin for himself; the widely learned are also like this.' Therefore, it is known that the merit of lecturing on scriptures is also hundreds of thousands of times less than the merit of reciting the Buddha's name. How is this known? For example, the Vijnaptimatrata-siddhi Sastra (Vijnaptimatrata-siddhi Sastra) mostly refutes the view of calculating the existence of 'self'. Although those who lecture speak of the Dharma, their minds mostly calculate the existence of 'self', and there is not one in ten thousand who does not give rise to the view of 'no-self'. Therefore,'
法華經》云：『我慢自矜高，諂曲心不實，于千萬億劫，不聞佛名字，亦不聞正法，如是人難度。』由是事故，講論不如唸佛百千萬倍。所以上世有惠感法師、智仁法師、蘊法師，皆舍講論，同歸唸佛。」
第五、唸佛對戒律門
問：「唸佛功德，多少於持二百五十戒、五百戒等功德？」
答：「唸佛功德，多於持戒功德百千萬倍。何以得知？準經說，持戒證小果，始到初地；準《彌陀經》，若一日、七日念阿彌陀佛往生凈土，即是八地已上菩薩。所以經云：『眾生生者，皆是阿鞞跋致。』故知功德多於持戒功德百千萬倍。又準經中說：『如今不是持戒時，是念佛時。』何以得知？準《像法決疑經》說：『本師滅度，正法五百年，持戒得堅固；像法一千年，坐禪得堅固；末法一萬年，唸佛得堅固。』自從佛入涅槃已來，準釋迦碑文，已有一千七百餘年，入末法來二百餘年，故知是念佛時，不是持戒時。縱有持戒者，準戒經文，即得名譽及利養，死得生天上，無證得阿羅漢果；縱得生天，不出三界。就持戒人中，萬個無一具戒者。何以故？為戒細人粗，數多難持；若望唸佛，數少易行，得多功德。」
問：「唸佛得益，多少於持戒得益？」
答：「唸佛能益無損，持戒損多益少。何以得
【現代漢語翻譯】 現代漢語譯本 《法華經》說：『我慢自大，自以為是，諂媚虛偽，內心不誠實的人，在千萬億劫中，聽不到佛的名字，也聽不到真正的佛法，這樣的人很難度化。』因為這個緣故，講經說法不如唸佛百千萬倍。所以古代有惠感法師、智仁法師、蘊法師，都捨棄講經說法，一同歸向唸佛。
第五、唸佛與戒律的比較
問：『唸佛的功德，比持二百五十戒、五百戒等等的功德，多多少？』
答：『唸佛的功德，比持戒的功德多百千萬倍。為什麼知道是這樣呢？根據經典上說，持戒證得小果，才到初地（菩薩初階）；根據《彌陀經》（《阿彌陀經》）說，如果一日、七日念阿彌陀佛（Amitabha）往生凈土，就是八地（菩薩八地）以上的菩薩。所以經上說：『往生到凈土的眾生，都是阿鞞跋致（Avaivartika，不退轉）。』因此知道唸佛的功德比持戒的功德多百千萬倍。又根據經中說：『現在不是持戒的時候，是念佛的時候。』為什麼知道是這樣呢？根據《像法決疑經》說：『本師（釋迦牟尼佛，Sakyamuni Buddha）滅度后，正法五百年，持戒能夠得到堅固；像法一千年，坐禪能夠得到堅固；末法一萬年，唸佛能夠得到堅固。』自從佛入涅槃（Nirvana）以來，根據釋迦碑文，已經有一千七百多年，進入末法時代二百多年，所以知道現在是念佛的時候，不是持戒的時候。縱然有持戒的人，根據戒經的經文，只能得到名譽和利養，死後能夠生到天上，不能證得阿羅漢（Arhat）果；縱然能夠生到天上，也出不了三界（欲界、色界、無色界）。就持戒的人當中，一萬個人中也沒有一個能夠完全持戒的。為什麼呢？因為戒律細緻而人粗心，戒條數量多難以持守；如果與唸佛相比，唸佛戒條數量少容易實行，卻能得到很多功德。』
問：『唸佛得到的利益，比持戒得到的利益，多多少？』
答：『唸佛能夠有益無損，持戒卻損失多而利益少。為什麼這樣說呢？』
【English Translation】 English version The Lotus Sutra says: 'Those who are arrogant and conceited, flattering and insincere, will not hear the name of the Buddha (Buddha) for millions of kalpas (aeons), nor will they hear the true Dharma (teachings); such people are difficult to save.' For this reason, lecturing on the scriptures is not as good as reciting the Buddha's name by a hundred million times. Therefore, in ancient times, there were Dharma Master Huigan, Dharma Master Zhiren, and Dharma Master Yun, who all abandoned lecturing and returned to reciting the Buddha's name.
Fifth, Comparing Recitation of Buddha's Name with the Discipline of Precepts
Question: 'How much more merit does reciting the Buddha's name have compared to upholding the two hundred and fifty precepts, five hundred precepts, etc.?'
Answer: 'The merit of reciting the Buddha's name is a hundred million times greater than the merit of upholding the precepts. How do we know this? According to the scriptures, upholding the precepts leads to the attainment of small fruits, only reaching the first Bhumi (stage of Bodhisattva); according to the Amitabha Sutra (Amitabha Sutra), if one recites Amitabha Buddha's (Amitabha) name for one day or seven days and is reborn in the Pure Land, one is already a Bodhisattva (Bodhisattva) of the eighth Bhumi (eighth stage of Bodhisattva) or higher. Therefore, the sutra says: 'Those beings who are born there are all Avaivartika (non-regressing).' Thus, it is known that the merit is a hundred million times greater than the merit of upholding the precepts. Furthermore, according to the scriptures, 'Now is not the time for upholding the precepts, but the time for reciting the Buddha's name.' How do we know this? According to the Doubt Resolving Sutra of the Semblance Dharma, 'After the Parinirvana (Nirvana) of the original teacher (Sakyamuni Buddha), for the first five hundred years of the Correct Dharma, upholding the precepts is firm; for the one thousand years of the Semblance Dharma, meditation is firm; for the ten thousand years of the Degenerate Dharma, reciting the Buddha's name is firm.' Since the Buddha entered Nirvana, according to the inscription on Sakyamuni's stele, it has been more than one thousand seven hundred years, and more than two hundred years into the Degenerate Dharma, so it is known that now is the time for reciting the Buddha's name, not the time for upholding the precepts. Even if there are those who uphold the precepts, according to the precepts in the sutras, they can only gain fame and profit, and be reborn in the heavens after death, without attaining the Arhat (Arhat) fruit; even if they are reborn in the heavens, they cannot escape the Three Realms (Desire Realm, Form Realm, Formless Realm). Among those who uphold the precepts, not even one in ten thousand can fully uphold them. Why? Because the precepts are detailed and people are careless, and the number of precepts is large and difficult to uphold; compared to reciting the Buddha's name, the number of precepts is small and easy to practice, yet one can obtain much merit.'
Question: 'How much more benefit does reciting the Buddha's name have compared to the benefit of upholding the precepts?'
Answer: 'Reciting the Buddha's name can only benefit without harm, while upholding the precepts has more harm than benefit. Why is this so?'
知？準《目連問經》：『破初篇戒，取長壽諸天，計人間九百一十五俱胒六百萬歲，墮地獄。』準戒文中，有五篇、七聚。依挍量：第一篇重挍量第二篇一倍；第二篇重挍量第三篇一倍；第三篇重挍量第四篇一倍；第四篇重挍量第五篇一倍；第五篇最輕，犯突吉羅，九百萬歲墮地獄中，一夜不懺者捨本利。準破戒罪，無量、無邊，持戒萬中無一，故知損多益少；唸佛一口，除八十億劫生死之罪。所以有破戒罪，念阿彌陀佛，總得除滅。何以得知？準《觀經》文：『下品中生人，或有眾生，毀犯五戒、八戒及具足戒，如此愚人，應墮地獄，經歷多劫，受苦無窮。臨命終時，遇善知識為說阿彌陀佛十力威德，為贊彼佛光明、神力，教令唸佛。彼人聞已，滅除八十億劫生死之罪，往生凈土。』故知破戒罪，亦得消滅。又準《群疑論》中說：『破戒者護復，失道者導，盲冥者眼。』故知唸佛純益無損。承前北都有律師，舍戒律業迴心唸佛，往生西方極樂世界。準《觀經》中說言，中三品人，律師唸佛往生凈土。故知唸佛門，持戒、苦行不及也。」
第六、唸佛對六度門
問：「唸佛功德，多少於六波羅蜜？」
答：「唸佛功德，多六波羅蜜百千萬倍。何以得知？準《維摩經》說：『念定總持人，自求生凈土
{ "translations": [ "現代漢語譯本：知曉嗎？根據《目連問經》記載：『破了最初的戒律，雖然可以升到長壽諸天，計算人間九百一十五俱胝六百萬歲，最終還是會墮入地獄。』根據戒律條文，有五篇、七聚。依照輕重比較：第一篇比第二篇重一倍；第二篇比第三篇重一倍；第三篇比第四篇重一倍；第四篇比第五篇重一倍；第五篇最輕，犯突吉羅（輕罪），也要九百萬歲墮入地獄中，如果一夜不懺悔，就會失去所有的功德。』由此可知，破戒的罪過，無量無邊，而能堅持戒律的人萬中無一，所以知道損失的多，得到的少；唸誦一句佛號，可以消除八十億劫生死之罪。因此，即使有破戒的罪過，唸誦阿彌陀佛，也都可以消除。為什麼可以知道呢？根據《觀經》記載：『下品中生的人，或者有眾生，毀犯五戒、八戒以及具足戒，這樣的愚人，應該墮入地獄，經歷多劫，受苦無窮。臨命終時，遇到善知識為他說阿彌陀佛十力威德，讚歎阿彌陀佛的光明、神力，教他念佛。這個人聽了之後，滅除八十億劫生死之罪，往生凈土。』由此可知，破戒的罪過，也可以消滅。又根據《群疑論》中說：『對於破戒的人要加以保護和恢復，對於迷失道路的人要加以引導，對於盲昧無知的人要給予光明。』由此可知，唸佛只有利益沒有損害。從前北都有律師，捨棄戒律的修行，迴心唸佛，往生西方極樂世界。根據《觀經》中說，中三品的人，律師唸佛也能往生凈土。由此可知，在念佛法門中，持戒和苦行都比不上唸佛。」, "", "第六、唸佛與六度法門", "", "問：『唸佛的功德，相比於六波羅蜜（六度：佈施、持戒、忍辱、精進、禪定、智慧）來說，哪個更多？』", "", "答：『唸佛的功德，比六波羅蜜多百千萬倍。為什麼可以知道呢？根據《維摩經》說：『念定總持人，自求生凈土（自己發願往生凈土）。』" ], "english_translations": [ "English version: Do you know? According to the 'Maudgalyāyana Questions Sutra' ('目連問經'), 'Breaking the initial precepts, although one may ascend to the long-lived heavens, calculating nine hundred and fifteen kotis (俱胝) and six million years in the human realm, one will eventually fall into hell.' According to the precepts, there are five sections and seven categories. According to the comparison of weight: the first section is twice as heavy as the second section; the second section is twice as heavy as the third section; the third section is twice as heavy as the fourth section; the fourth section is twice as heavy as the fifth section; the fifth section is the lightest, committing a Dukkritta (突吉羅, minor offense), one will still fall into hell for nine million years, and if one does not repent for one night, one will lose all merit.' From this, it is known that the sins of breaking precepts are immeasurable and boundless, and those who can uphold the precepts are one in ten thousand, so it is known that the losses are many and the gains are few; reciting a Buddha's name once can eliminate the sins of eighty billion kalpas (劫) of birth and death. Therefore, even if there are sins of breaking precepts, reciting Amitābha Buddha (阿彌陀佛) can eliminate them all. How can this be known? According to the 'Contemplation Sutra' ('觀經'): 'People born in the lower middle grade, or some beings, violate the five precepts, eight precepts, and complete precepts, such foolish people should fall into hell, experience many kalpas, and suffer endlessly. When approaching the end of life, they meet a good advisor who speaks of the ten powers and majestic virtue of Amitābha Buddha, praises the light and divine power of that Buddha, and teaches them to recite the Buddha's name. After hearing this, that person eliminates the sins of eighty billion kalpas of birth and death and is reborn in the Pure Land.' From this, it is known that the sins of breaking precepts can also be eliminated. Furthermore, according to the 'Treatise on Resolving Doubts' ('群疑論'), 'Protect and restore those who break precepts, guide those who have lost their way, and give light to those who are blind and ignorant.' From this, it is known that reciting the Buddha's name is purely beneficial and without harm. Formerly, there was a lawyer in the northern capital who abandoned the practice of precepts and wholeheartedly recited the Buddha's name, and was reborn in the Western Pure Land of Ultimate Bliss. According to the 'Contemplation Sutra,' people of the middle three grades, lawyers reciting the Buddha's name can also be reborn in the Pure Land. From this, it is known that in the Dharma gate of reciting the Buddha's name, upholding precepts and ascetic practices are not as good as reciting the Buddha's name.", "", "Sixth, Reciting the Buddha's Name versus the Six Perfections", "", "Question: 'How does the merit of reciting the Buddha's name compare to the six pāramitās (六波羅蜜, six perfections: generosity, morality, patience, diligence, concentration, and wisdom)?'", "", "Answer: 'The merit of reciting the Buddha's name is a hundred thousand times greater than the six pāramitās. How can this be known? According to the 'Vimalakirti Sutra' ('維摩經'): 'Those who maintain mindfulness, samādhi (定), and dhāraṇī (總持), seek rebirth in the Pure Land themselves.'" ] }
，總得往生，一切不問。』」
問曰：「有人復疑，唸佛猶如口打鼓，如何解釋？」
答曰：「亦如口打鼓。何以？因口誦心記，乃打由成；若無心口，無由得成。唸佛亦爾，心信口稱，乃生凈土，速證無上菩提；若無心口，無由往生，所以如口打鼓。」
問：「何故不念本師釋迦，但念阿彌陀佛？」答曰：「念彌陀者，本師教念，然始解修。猶如父、母生得子已，遂付師教，學問乃成，皆由師立。彌陀亦爾，本師說經，慇勤勸念阿彌陀佛，令生凈土，早證菩提。將唸佛名，稱為難事，本師自說：『我行此念阿彌陀佛難事，得無上菩提。』本師釋迦自亦唸佛。勸汝等一切眾生，若能稱念阿彌陀佛，定生凈土，早證菩提，是為甚難希有之事，本師遣念阿彌陀佛。又復唸佛，猶如父、母多諸子息，當居儉處，將去遂豐，然始養得，不被餓死；本師亦爾，為娑婆濁惡不堪久住，恐畏沉淪墮于地獄，將諸眾生同歸凈土，受諸快樂，不被沉淪，是故偏令思念阿彌陀佛，不念本師。非但釋迦因唸佛得成佛，十方三世諸佛皆因唸佛三昧當得成佛。故《月燈三昧經》云：『十方三世一切過去、未來及現在佛，皆學唸佛，速證無上菩提。』故知三世諸佛皆因唸佛當得成佛。」
問曰：「何故不念十方諸佛，偏念
【現代漢語翻譯】 現代漢語譯本：『總歸要往生，其他一切都不用管。』
問：『有人又懷疑，唸佛就像嘴巴敲鼓，這該如何解釋？』
答：『也就像嘴巴敲鼓一樣。為什麼呢？因為口中誦唸，心中記著，敲擊才能成聲；如果沒有心和口，就無法敲成。唸佛也是這樣，心中相信，口中稱念，才能往生凈土，迅速證得無上菩提；如果沒有心和口，就無法往生，所以就像嘴巴敲鼓一樣。』
問：『為什麼不念本師釋迦牟尼佛（Sakyamuni Buddha），而只念阿彌陀佛（Amitabha Buddha）？』 答：『念阿彌陀佛，是本師釋迦牟尼佛教導我們唸的，這樣才能開始理解和修行。就像父母生了孩子，然後交給老師教導，學問才能成就，這都依靠老師的教導。阿彌陀佛也是這樣，本師釋迦牟尼佛說經，慇勤勸導我們念阿彌陀佛，讓我們往生凈土，早日證得菩提。如果把唸佛名號說成是難事，本師自己說過：『我修行這念阿彌陀佛的難事，才得到無上菩提。』本師釋迦牟尼佛自己也在念佛。勸你們一切眾生，如果能夠稱念阿彌陀佛，一定能往生凈土，早日證得菩提，這是非常難得和稀有的事情，本師釋迦牟尼佛才讓我們念阿彌陀佛。又比如父母有很多子女，應當住在儉樸的地方，逐漸變得富裕，這樣才能養活他們，不至於被餓死；本師釋迦牟尼佛也是這樣，因為娑婆世界（Saha World）污濁惡劣，不適合長久居住，害怕眾生沉淪墮入地獄，所以帶領眾生一同歸向凈土，享受各種快樂，不至於沉淪，因此特別讓我們思念阿彌陀佛，而不是念本師釋迦牟尼佛。不僅僅是釋迦牟尼佛因爲念佛而成就佛果，十方三世諸佛都是因爲念佛三昧（Samadhi of Buddha Recitation）才得以成佛。所以《月燈三昧經》（Candrapradipa Samadhi Sutra）說：『十方三世一切過去、未來及現在佛，都學習唸佛，迅速證得無上菩提。』所以知道三世諸佛都是因爲念佛才得以成佛。』
問：『為什麼不念十方諸佛，偏偏念阿彌陀佛？』
【English Translation】 English version: 'Just be sure to be reborn in the Pure Land, don't worry about anything else.'
Question: 'Some people doubt that reciting the Buddha's name is like beating a drum with the mouth. How should this be explained?'
Answer: 'It is indeed like beating a drum with the mouth. Why? Because reciting with the mouth and remembering in the heart allows the beating to produce sound; without the heart and mouth, no sound can be produced. Reciting the Buddha's name is also like this: believing in the heart and uttering with the mouth leads to rebirth in the Pure Land and swift attainment of unsurpassed Bodhi (Enlightenment); without the heart and mouth, there is no way to be reborn, so it is like beating a drum with the mouth.'
Question: 'Why not recite the name of our original teacher Sakyamuni Buddha (Sakyamuni Buddha), but only recite the name of Amitabha Buddha (Amitabha Buddha)?' Answer: 'Reciting Amitabha Buddha is what our original teacher taught us to do, so that we can begin to understand and practice. It is like parents giving birth to a child and then entrusting them to a teacher for education, so that learning can be achieved, all thanks to the teacher's guidance. Amitabha Buddha is also like this: our original teacher Sakyamuni Buddha preached the sutras, earnestly exhorting us to recite Amitabha Buddha, so that we can be reborn in the Pure Land and quickly attain Bodhi. If reciting the Buddha's name is considered difficult, our original teacher himself said: 'I practiced this difficult task of reciting Amitabha Buddha and attained unsurpassed Bodhi.' Our original teacher Sakyamuni Buddha himself also recited the Buddha's name. He exhorts all of you sentient beings that if you can recite Amitabha Buddha, you will surely be reborn in the Pure Land and quickly attain Bodhi. This is a very rare and precious thing, which is why our original teacher Sakyamuni Buddha tells us to recite Amitabha Buddha. Furthermore, reciting the Buddha's name is like parents having many children, who should live frugally and gradually become wealthy, so that they can be supported and not starve to death. Our original teacher Sakyamuni Buddha is also like this: because the Saha World (Saha World) is turbid and evil, and not suitable for long-term dwelling, fearing that sentient beings will sink and fall into hell, he leads all sentient beings together to return to the Pure Land, to enjoy all kinds of happiness and not sink into suffering. Therefore, he especially instructs us to contemplate Amitabha Buddha, rather than reciting the name of our original teacher Sakyamuni Buddha. It is not only Sakyamuni Buddha who attained Buddhahood through reciting the Buddha's name, but all Buddhas of the ten directions and three times attain Buddhahood through the Samadhi of Buddha Recitation (Samadhi of Buddha Recitation). Therefore, the Candrapradipa Samadhi Sutra (Candrapradipa Samadhi Sutra) says: 'All Buddhas of the ten directions and three times, past, future, and present, all learn to recite the Buddha's name and quickly attain unsurpassed Bodhi.' Therefore, it is known that all Buddhas of the three times attain Buddhahood through reciting the Buddha's name.'
Question: 'Why not recite the names of all the Buddhas of the ten directions, but only recite the name of Amitabha Buddha?'
阿彌陀佛？」
答曰：「現在十方佛中，彌陀最勝、最尊、最慈；又十方佛中，彌陀佛與眾生結緣最深；于現在十方佛中，彌陀佛願力攝眾生最多；又十方佛凈土中，彌陀佛凈土最好，韋提希等選得；又十方凈土中，彌陀凈土最近；十方諸佛名號中，念阿彌陀佛名號功德最多。所以專念彌陀佛，不念余佛。」
問曰：「何故唸佛是一法，乃能廣攝諸門？」
答曰：「唸佛雖是一法，定能廣攝諸門。何以得知？舉喻釋者，唸佛猶如如意寶珠，雖是一個寶珠，能攝一切寶物。故《法華經》中說：『龍女為獻寶珠，速得成佛。』雖是一法，增長一切功德，感得生凈土，速證無上菩提。一法包含一切法，所以《維摩經》云：『念定即總持，包含一切法。』故一法中乃含諸法。」
第十一、唸佛出三界門
問曰：「凈土為出三界，為在三界中？」
答曰：「凈土定出三界，不在三界之中。既言三界，何等為三？一者、欲界，從此閻浮上至六天，總名欲界；二者、色界，六天已上，梵眾天等一十八天，名為色界；三者、無色界，又有四天，空處乃至非想、非非想處天等，總名無色界。又復三界向上非非想處二十八天，向下即是無間地獄，人在中間住，猶如牢獄之中相似。所以《法華經》云：
【現代漢語翻譯】 現代漢語譯本 問：『阿彌陀佛？』（Amitābha，音譯，意為無量光或無量壽） 答：『現在十方諸佛中，阿彌陀佛最為殊勝、最為尊貴、最為慈悲；而且在十方諸佛中，阿彌陀佛與眾生結下的緣分最深；在現在十方諸佛中，阿彌陀佛以其願力攝受的眾生最多；而且在十方諸佛的凈土中，阿彌陀佛的凈土最好，是韋提希夫人（Vaidehi）等人所選擇的；而且在十方凈土中，阿彌陀佛的凈土距離我們最近；在十方諸佛的名號中，唸誦阿彌陀佛名號的功德最多。所以應當專心念誦阿彌陀佛，而不念誦其他的佛。』 問：『為什麼唸佛這一法門，能夠廣泛地攝受各種法門呢？』 答：『唸佛雖然只是一種法門，但必定能夠廣泛地攝受各種法門。憑什麼知道是這樣呢？舉個比喻來說明，唸佛就像如意寶珠，雖然只是一顆寶珠，卻能攝取一切寶物。所以《法華經》（Lotus Sutra）中說：『龍女獻上寶珠，迅速成就佛果。』雖然只是一種法門，卻能增長一切功德，感得往生凈土，迅速證得無上菩提。一種法門包含一切法門，所以《維摩經》（Vimalakirti Sutra）說：『念定就是總持，包含一切法。』所以一種法門中就包含了各種法門。』 第十一、唸佛出三界門 問：『凈土是超出三界，還是在三界之中呢？』 答：『凈土必定是超出三界的，不在三界之中。既然說到三界，什麼是三界呢？第一是欲界，從這閻浮提（Jambudvipa，佛教術語，指我們所居住的這個世界）向上直到六慾天，總稱為欲界；第二是，六慾天以上，梵眾天等一十八天，稱為；第三是無，又有四天，空無邊處天乃至非想非非想處天等，總稱為無。而且三界向上直到非想非非想處這二十八天，向下就是無間地獄，人住在中間，就像在牢獄之中一樣。所以《法華經》（Lotus Sutra）說：』
【English Translation】 English version Question: 『Amitābha?』 (Amitābha, transliteration, meaning immeasurable light or immeasurable life) Answer: 『Among the Buddhas of the ten directions now, Amitābha is the most supreme, the most venerable, and the most compassionate; moreover, among the Buddhas of the ten directions, Amitābha has the deepest affinity with sentient beings; among the Buddhas of the ten directions now, Amitābha receives the most sentient beings through his vows; moreover, among the Pure Lands of the Buddhas of the ten directions, Amitābha's Pure Land is the best, chosen by Vaidehi (Vaidehi) and others; moreover, among the Pure Lands of the ten directions, Amitābha's Pure Land is the closest to us; among the names of the Buddhas of the ten directions, reciting the name of Amitābha has the most merit. Therefore, one should single-mindedly recite Amitābha, and not recite other Buddhas.』 Question: 『Why is it that the Dharma of Buddha-Recitation can broadly encompass all other Dharmas?』 Answer: 『Although Buddha-Recitation is just one Dharma, it can certainly broadly encompass all other Dharmas. How do we know this? To explain with an analogy, Buddha-Recitation is like a wish-fulfilling jewel; although it is just one jewel, it can encompass all treasures. Therefore, the Lotus Sutra says: 『The Dragon Girl offered a jewel and quickly attained Buddhahood.』 Although it is just one Dharma, it can increase all merits, cause one to be reborn in the Pure Land, and quickly attain unsurpassed Bodhi. One Dharma contains all Dharmas, so the Vimalakirti Sutra says: 『Recitation-Samadhi is the Dharani, encompassing all Dharmas.』 Therefore, one Dharma contains all Dharmas.』 Eleventh, the Gate of Buddha-Recitation for Escaping the Three Realms Question: 『Is the Pure Land beyond the Three Realms, or within the Three Realms?』 Answer: 『The Pure Land is definitely beyond the Three Realms, not within the Three Realms. Since we speak of the Three Realms, what are the Three Realms? First is the Desire Realm, from this Jambudvipa (Jambudvipa, a Buddhist term referring to the world we live in) upwards to the Six Desire Heavens, collectively called the Desire Realm; second is the Form Realm, above the Six Desire Heavens, the Eighteen Heavens such as the Brahma Heavens, called the Form Realm; third is the Formless Realm, there are also four heavens, the Heaven of Boundless Space, up to the Heaven of Neither Perception Nor Non-Perception, collectively called the Formless Realm. Moreover, the Three Realms upwards to the Twenty-Eight Heavens of Neither Perception Nor Non-Perception, and downwards is the Avici Hell, people live in the middle, like being in a prison. Therefore, the Lotus Sutra says:』
『三界無安，猶如火宅。』常有生、老、病、死憂患，如是等火熾然不息。是故韋提希厭娑婆世界，五濁惡處。何等為五？一者、劫濁，謂疫病、饑饉、刀兵等劫；二者、煩惱濁，一切眾生多諸煩惱；三者、命濁，壽命短促；四者見濁，誹謗不信；五者、眾生濁，無其人行，又有地獄、餓鬼、畜生盈滿，不善聚集。是故遣厭，欣樂西方極樂世界。所以經云：『能於三界獄，勉出諸眾生，普智天人尊，哀愍群盲類，能開甘露門，廣度於一切。』又論云：『超出三界獄，目如青蓮葉，聲聞眾無數，是故稽首禮。』又《往生論》云：『觀彼世界相，勝過三界道，究竟如虛空，廣大無邊際。』又準《群疑論》中說：『凈土豎超三界，橫截五道，一得往生，更不墮三界牢獄，直至無上菩提。』故知彌陀凈土定離三界，不在三界之中，所以唸佛法門頓出三界。
「若慾念阿彌陀佛速生凈土者，要須三業成就：第一、心唯有信；第二、口唯有念；第三、身唯有敬，不問有人、無人，尊卑、老少，晝、夜常不懈慢，名為敬成就。不議他人長、短，說食數寶；唯口唸佛，聲聲不絕，名爲念成就。不墮貪、瞋等煩惱及斗亂、打罵，怨恨、嫉妒，殺、盜、淫妄，是墮三塗因，與唸佛法不相應故。唯有信念佛，不揀道、俗，不問男女、貴
【現代漢語翻譯】 現代漢語譯本： 『三界（Trailokya，欲界、色界、無色界）沒有安寧，就像燃燒的房屋一樣。』常常有出生、衰老、疾病、死亡的憂患，像這樣的大火熾烈燃燒永不停息。因此，韋提希（Vaidehi）厭惡娑婆世界（Sahā world），這五濁惡世。什麼是五濁呢？一是劫濁（Kalpa turbidity），指疫病、饑荒、戰爭等災難；二是煩惱濁（Klesha turbidity），一切眾生都有很多煩惱；三是命濁（Ayus turbidity），壽命短促；四是見濁（Dṛṣṭi turbidity），誹謗佛法，不相信正道；五是眾生濁（Sattva turbidity），人們的行為不端正，又有地獄、餓鬼、畜生充滿世間，不善的行為聚集。因此要厭離這個世界，欣喜向往西方極樂世界。所以經書上說：『能夠在三界監獄中，救出各種眾生，具有普遍智慧的天人尊者，憐憫像盲人一樣的眾生，能夠開啟甘露之門，廣泛地救度一切眾生。』又論典中說：『超出三界監獄，眼睛像青蓮花瓣一樣清澈，聲聞弟子無數，因此我稽首禮拜。』又《往生論》（Rebirth Treatise）中說：『觀察那個世界的景象，勝過三界中的一切，最終就像虛空一樣，廣大無邊際。』又根據《群疑論》（Treatise on Collective Doubts）中的說法：『凈土是垂直超越三界，橫向截斷五道（地獄、餓鬼、畜生、人、天），一旦往生到凈土，就不再墮入三界牢獄，直到證得無上菩提（Anuttarā-samyak-saṃbodhi）。』所以知道阿彌陀佛（Amitābha）的凈土一定遠離三界，不在三界之中，因此唸佛法門能夠迅速超出三界。
『如果想要念阿彌陀佛快速往生凈土，必須要身、口、意三業成就：第一、心中只有信心；第二、口中只有唸佛；第三、身體只有恭敬，不論有沒有人，不論尊貴卑賤、年老年輕，白天黑夜常常不懈怠，這叫做敬成就。不議論他人的是非長短，不說飲食和數說財寶的事情；只有口中唸佛，聲音聲聲不斷絕，這叫做念成就。不陷入貪婪、嗔恨等煩惱以及爭鬥、打罵，怨恨、嫉妒，殺生、偷盜、邪淫、妄語，這些是墮入三惡道的因，與唸佛法門不相應。只有信念佛，不選擇出家或在家，不問男女、貴賤
【English Translation】 English version: 'The Three Realms (Trailokya, Desire Realm, Form Realm, Formless Realm) are without peace, like a burning house.' There are constant worries of birth, old age, sickness, and death, like a blazing fire that burns without ceasing. Therefore, Vaidehi is weary of the Sahā world, a place of five turbidities. What are the five? First, the Kalpa turbidity, referring to calamities such as epidemics, famine, and war; second, the Klesha turbidity, where all sentient beings have many afflictions; third, the Ayus turbidity, where life spans are short; fourth, the Dṛṣṭi turbidity, where there is slander and disbelief; fifth, the Sattva turbidity, where people's actions are improper, and hells, hungry ghosts, and animals are full, with unwholesome deeds accumulating. Therefore, one should renounce this world and rejoice in aspiring to the Western Pure Land. Thus, the sutra says: 'Able to deliver all beings from the prison of the Three Realms, the World Honored One with universal wisdom, full of compassion for the blind masses, able to open the gate of nectar, extensively liberating all.' Furthermore, the treatise says: 'Transcending the prison of the Three Realms, with eyes like blue lotus petals, with countless Śrāvakas, therefore, I bow in reverence.' Furthermore, the Rebirth Treatise says: 'Observing the appearance of that world, it surpasses the paths of the Three Realms, ultimately like the void, vast and boundless.' Furthermore, according to the Treatise on Collective Doubts: 'The Pure Land vertically transcends the Three Realms and horizontally cuts off the Five Paths (hells, hungry ghosts, animals, humans, devas). Once reborn there, one will no longer fall into the prison of the Three Realms, until attaining Anuttarā-samyak-saṃbodhi.' Therefore, it is known that Amitābha's Pure Land is definitely apart from the Three Realms, not within the Three Realms, so the Dharma gate of reciting the Buddha's name enables one to quickly escape the Three Realms.
'If you wish to quickly be reborn in the Pure Land by reciting Amitābha Buddha's name, you must accomplish the three karmas of body, speech, and mind: First, the mind must have only faith; second, the mouth must only recite the Buddha's name; third, the body must have only reverence, regardless of whether there are people present or not, regardless of nobility or lowliness, old or young, day and night, constantly without懈怠, this is called accomplishment of reverence. Do not discuss the rights and wrongs of others, do not talk about food and counting treasures; only recite the Buddha's name with the mouth, with the sound continuous, this is called accomplishment of recitation. Do not fall into afflictions such as greed and hatred, as well as fighting, scolding, resentment, jealousy, killing, stealing, sexual misconduct, and false speech, as these are the causes of falling into the three evil realms, and are not in accordance with the Dharma gate of reciting the Buddha's name. Only believe in reciting the Buddha's name, without choosing whether one is a monastic or a layperson, without asking whether one is male or female, noble or lowly.'
賤，不問罪有輕、重，唯信為本。若成就者，萬病皆差，不假世間醫藥；萬善自成，不假世間教經，頓能成就。其萬善成事，非是己能，亦非修行力。若據經文，從凡位至初地經一大阿僧祇劫，若三寶力，不假多劫。又依經文：『聞說阿彌陀佛，乃至一心、一念，歡喜踴躍，志心迴向即得往生，住不退地。』《法華經》云：『諸有智者，以譬喻得解。』世間之中唯有母力，能令其子身得安穩；出世間中唯有諸佛，能令眾生出三界苦，得生凈土見佛、聞法。又依經文，佛有慈、悲、喜、舍。慈能與樂，悲能拔苦。不問地獄、餓鬼、畜生及人中苦，若問即不名大慈悲。又如其母，世間之母，于子有種種苦，終不辭勞，無疲倦，以樂為本。豈容諸佛大聖、大悲，不問怨親、道俗、男女，平等普皆救？救護何等苦？世間之苦與地獄苦百千萬倍，諸佛即救，況人中極輕，若不相救，即與經教相違。
「人中諸苦，發心悔過，作諸戒行，作諸功德，諸苦頓除，信始成就，生死退失，委知地獄不再入。人中諸苦，苦即不滅，病即不差，千無一信者；縱有信者，不過旬月，尋即還退，不見經文，以不知未來之苦，其心不定，現在之苦，復不得滅，眾生謗起。又依經文，現在之苦定滅，未來之苦必無。今現世人有誦得經者，及有異
【現代漢語翻譯】 現代漢語譯本：
『賤』，不問罪有輕重，唯以『信』為根本。如果『信』成就了，各種疾病都會痊癒，不需要世間的醫藥；各種善行自然成就，不需要世間的教經，立刻就能成就。這各種善行成就，不是自己的能力，也不是修行的力量。如果按照經文所說，從凡夫到初地菩薩要經過一大阿僧祇劫，但如果依靠三寶的力量，就不需要那麼長的時間。又依據經文：『聽到阿彌陀佛的名號，乃至一心、一念，歡喜踴躍，真心迴向，就能往生，住在不退轉的地位。』《法華經》說：『各種有智慧的人，通過比喻就能理解。』世間之中只有母親的力量，能讓她的孩子身體得到安穩；出世間中只有諸佛，能讓眾生脫離三界的痛苦，得以往生凈土，見佛、聞法。又依據經文，佛有慈、悲、喜、舍。慈能給予快樂，悲能拔除痛苦。不問地獄、餓鬼、畜生以及人間的痛苦，如果有所選擇，就不叫大慈悲。又像母親一樣，世間的母親，對於孩子有各種各樣的痛苦，始終不推辭辛勞，沒有疲倦，以給予快樂為根本。難道諸佛大聖、大悲，會不問怨親、道俗、男女，平等普遍地救度眾生嗎？救護什麼樣的痛苦呢？世間的痛苦與地獄的痛苦相比，輕微百千萬倍，諸佛都會救度，何況人間的極輕微的痛苦，如果佛不救度，就與經教相違背。
人間各種痛苦，如果發心懺悔過錯，行持各種戒律，做各種功德，各種痛苦立刻消除，『信』才開始成就，生死輪迴開始退失，確切知道不會再墮入地獄。人間各種痛苦，如果痛苦不能消滅，疾病不能痊癒，一千個人中沒有一個能真正相信的；縱然有相信的，也不過十天半個月，很快就退失了，因為沒有看到經文，因為不知道未來的痛苦，他們的心不定，現在的痛苦，又不能消滅，眾生就開始誹謗。又依據經文，現在的痛苦一定能消滅，未來的痛苦必定沒有。現在世上有人能誦讀經文，以及有奇異的...
【English Translation】 English version:
'Lowly', not questioning the lightness or heaviness of sins, only 'faith' is the foundation. If 'faith' is accomplished, all diseases will be cured, without relying on worldly medicine; all good deeds will naturally be accomplished, without relying on worldly teachings, and immediate accomplishment will be achieved. The accomplishment of these myriad good deeds is not due to one's own ability, nor is it due to the power of practice. According to the scriptures, it takes one great asamkhya kalpa (an immense period of time) to go from an ordinary being to the first Bhumi (stage of a Bodhisattva), but with the power of the Three Jewels (Buddha, Dharma, Sangha), it does not take so many kalpas. Furthermore, according to the scriptures: 'Upon hearing the name of Amitabha Buddha (Amitābha-buddha), even with one mind, one thought, rejoicing and leaping with joy, sincerely dedicating oneself, one will be reborn in the Pure Land, dwelling in the state of non-retrogression.' The Lotus Sutra says: 'All wise people can understand through parables.' In the world, only the power of a mother can bring peace and stability to her child's body; in the transcendental world, only the Buddhas can liberate sentient beings from the suffering of the three realms, enabling them to be reborn in the Pure Land, see the Buddha, and hear the Dharma.
Furthermore, according to the scriptures, the Buddha possesses loving-kindness (慈, ci), compassion (悲, bei), joy (喜, xi), and equanimity (舍, she). Loving-kindness can give happiness, and compassion can remove suffering. Without questioning the suffering of hells, hungry ghosts, animals, and humans, if there is discrimination, it cannot be called great loving-kindness and compassion. Just like a mother, a worldly mother, for her child's various sufferings, never refuses labor, never tires, and takes giving happiness as the foundation. How could the Buddhas, great sages, and great compassionates not equally and universally save all beings, regardless of enemies or relatives, monastics or laity, men or women? What kind of suffering do they save? The suffering of the world is a hundred thousand times lighter than the suffering of hells, yet the Buddhas save them. How much more so should they save the extremely light suffering of humans? If the Buddhas do not save them, it would contradict the scriptures.
If people in the human realm generate the mind of repentance, perform various precepts, and perform various merits, all sufferings will immediately be eliminated, 'faith' will begin to be accomplished, the cycle of birth and death will begin to recede, and they will know for sure that they will not fall into hell again. If the various sufferings of humans are not extinguished, and diseases are not cured, there will not be one person in a thousand who truly believes; even if there are believers, they will retreat within ten days or half a month, because they have not seen the scriptures, because they do not know the suffering of the future, their minds are not stable, and the suffering of the present cannot be extinguished, so sentient beings begin to slander. Furthermore, according to the scriptures, the suffering of the present will definitely be extinguished, and the suffering of the future will definitely not exist. Now, there are people in the world who can recite the scriptures, and there are strange...
行與國王相應者，頭髮即落，袈裟著身，亦無戒行。在世間內，上至國王，下至父母，皆反致敬，是誰之力？盡豈不是三寶之力？世間之內，亦有不問貴賤、男女，皆令自在，衣、食自然，見者恭敬，不辭勞倦。以是義故，當知三寶之力，唯信乃知；不信之人如盲、如聾，等無有異。故知唸佛之人，聲聲不絕，無病不差，無罪不滅，定不驚怕，亦不轉退。日日之中，心眼自開，轉加作意，並與經教相應，行、住、坐、臥，心終不散，亦不失威儀。縱聞諸經、論，並與心行相應，轉加歡喜，遞相接引有信之人，如母救子不辭勞倦。無信之人，寧當噤口而死，不得出言令他起謗，非是謗人，直謗于佛。當說《彌陀經》時，釋迦難解之法為一切眾生說，若有信者，是六方諸佛知甚難信之法，恐后眾生生疑謗，故舒舌作證，表此經文定不虛妄。又聞此近來諸行者等，咸生驚疑及有誹謗者，以是義故，諸佛再三懸知，末法世不信眾生，若有信者，一切諸佛共所護念。自不信佛語，自無善可得。住不退轉地，皆《彌陀經》語。若不作業，自障聖道，彼此經教，皆是佛說。自修行之教，善神護助之法，深生信敬，修行不捨，諸佛護助。復是諸佛本願力教，現在聞而不信，直入地獄，無有出期，豈不謬哉？
「若見此經文，再三
【現代漢語翻譯】 現代漢語譯本：如果有人與國王的禮儀相應，那麼他的頭髮就會剃落，穿上袈裟，即使這樣也沒有戒律和修行。在這世間，上至國王，下至父母，都反而要對他表示尊敬，這是誰的力量呢？難道不是三寶（佛、法、僧）的力量嗎？在這世間，也有不分貴賤、男女，都能讓他們自在，衣食自然豐足，見到他們的人都恭敬，不辭勞苦地侍奉。因為這個緣故，應當知道三寶的力量，只有相信的人才能明白；不相信的人就像盲人、聾子一樣，沒有什麼區別。所以要知道唸佛的人，聲聲不斷，沒有治不好的病，沒有消滅不了的罪，一定不會驚慌害怕，也不會退轉。每天的心眼自然打開，更加用心，並且與經書的教導相應，行、住、坐、臥，心始終不會散亂，也不會失去威儀。即使聽聞各種經書、論著，也與自己的心行相應，更加歡喜，互相接引有信心的人，就像母親救護孩子一樣不辭勞苦。沒有信心的人，寧可閉口而死，也不能說出誹謗的話讓別人也起誹謗之心，這不是誹謗人，而是直接誹謗佛。當釋迦牟尼佛說《彌陀經》（Amita Sutra）時，將難以理解的佛法為一切眾生宣說，如果有人相信，這就是六方諸佛知道這是極難讓人相信的佛法，恐怕後世的眾生產生懷疑和誹謗，所以伸出舌頭作證，表明這部經文一定不是虛妄的。又聽說最近這些修行人等，都產生驚疑甚至有誹謗的人，因為這個緣故，諸佛再三地預先知道，末法時代不相信的眾生很多，如果有人相信，一切諸佛都會共同護念他。自己不相信佛的話，自己就沒有善可以得到。『住在不退轉的境界』，都是《彌陀經》里的話。如果不修行，自己就會障礙聖道，這些經書教導，都是佛說的。對於自己修行的教導，善神護助的方法，要深深地生起信心和恭敬心，修行不停止，諸佛就會護助。這又是諸佛的本願力教導，現在聽了卻不相信，直接墮入地獄，沒有出來的期限，這難道不是太荒謬了嗎？ 『如果見到這部經文，再三……』
【English Translation】 English version: If someone acts in accordance with the customs of a king, their hair will fall out, and they will wear a kasaya (monk's robe), yet they will have no precepts or practice. In this world, from the king above to parents below, all will instead show respect to them. Whose power is this? Is it not the power of the Three Jewels (Buddha, Dharma, Sangha)? Within this world, there are also those, regardless of nobility, lowliness, gender, who are made free, with clothing and food naturally abundant, and those who see them are respectful, not shirking from labor. For this reason, one should know the power of the Three Jewels, which only those who believe can understand; those who do not believe are like the blind and deaf, no different. Therefore, know that those who recite the Buddha's name, with each utterance unceasing, have no illness that cannot be cured, no sin that cannot be extinguished, will certainly not be frightened, nor will they regress. Day by day, their mind's eye will naturally open, and they will apply themselves more diligently, aligning with the teachings of the sutras, whether walking, standing, sitting, or lying down, their mind will never be scattered, nor will they lose their dignity. Even if they hear various sutras and treatises, they will align with their own practice, becoming even more joyful, mutually guiding those who have faith, like a mother rescuing her child, not shirking from labor. Those without faith should rather remain silent and die than utter words that cause others to give rise to slander, for this is not slandering people, but directly slandering the Buddha. When Shakyamuni Buddha spoke the Amita Sutra (Amitabha Sutra), he explained the difficult-to-understand Dharma for all sentient beings. If there are those who believe, this is because the Buddhas of the six directions know that this is a Dharma that is extremely difficult to believe. Fearing that future sentient beings would give rise to doubt and slander, they extended their tongues as proof, indicating that this sutra is certainly not false. Furthermore, it is heard that recently these practitioners and others have given rise to alarm and doubt, and even some who slander. For this reason, the Buddhas repeatedly foreknew that in the Dharma-ending Age, there would be many sentient beings who do not believe. If there are those who believe, all the Buddhas will jointly protect and remember them. If one does not believe the Buddha's words, one will have no good to be obtained. 'Dwelling in the state of non-retrogression' are all words from the Amita Sutra. If one does not practice, one will obstruct the holy path. These sutra teachings are all spoken by the Buddha. Regarding the teachings of one's own practice, and the methods of protection and assistance from virtuous deities, one should deeply generate faith and reverence, practicing without ceasing, and the Buddhas will protect and assist. This is also the teaching of the Buddhas' original vows. To hear it now and not believe is to directly fall into hell, with no time of release. Is this not absurd? 『If you see this sutra, again and again...』
思量，審有經教，方始相應唸佛，戒行斷除法門，但能決定深信，至誠不退者，唸唸不絕，聲聲喚佛，不問道俗、貴賤、貧富、好醜、男女，罪有輕重，唯取信心成就。若不信諸佛慈悲，縱是父、母亦無救處，不得往生；唯有信心成就，諸佛常住不滅，亦無退轉。信佛大聖，一切賢聖最上、最勝、最大，是名世尊。不問過去、未來、現在所有眾生，不問大小、善惡、之心，多少皆知。若有人信佛大慈、大悲，能救眾生過去、未來、現在所有眾多惡業罪障，發心悔過，並悉知之，尋即往救，亦不過時度，名為大慈、大悲。如世間母，見子在糞穢中及飢寒、苦痛，終不再離，名為慈悲母。在世之人，無能報母恩德是小，慈母于子尚不辭疲倦；諸佛大慈、大悲與救百千萬倍，不唯救世間之苦，能救生死大苦。是故世間有能信者即救，亦不問罪有輕、重。謹依《法華經》文：『佛言：「一切眾生皆是吾子，我則是父，汝等累劫眾苦所燒，我皆濟拔令出三界。」』又不問道俗、男女、貴賤、老少、好醜、貧富及罪輕重，以是義故，唯論信者，能悔過者，深信成就，聲聲不絕，唸佛名字。經云：『一切諸佛共所護念，皆得不退轉。』又云：『難信希有之法。』唯取信心，不云罪人。亦不得言：『女人不得往生。』唯論信者。若是戒
【現代漢語翻譯】 現代漢語譯本：思量，審察有經典教義依據，才開始相應地念佛，修持戒律以斷除煩惱法門。只要能夠堅定地深信，至誠而不退轉的人，唸唸相續不斷，聲聲呼喚佛的名號，不問是出家人還是在家人、是尊貴還是卑賤、是貧窮還是富有、是美貌還是醜陋、是男人還是女人，罪業有輕有重，只看信心是否成就。如果不相信諸佛的慈悲，縱然是父母也無法救助，不能往生；只有信心成就，諸佛常住不滅，也不會退轉。相信佛是大聖，是一切賢聖中最上、最勝、最大的，這被稱為世尊（Bhagavan）。不問過去、未來、現在所有的眾生，不問心的大小、善惡，多少都知道。如果有人相信佛的大慈、大悲，能夠救度眾生過去、未來、現在所有眾多的惡業罪障，發心懺悔過錯，佛都完全知曉，隨即前往救度，也不會錯過時機，這被稱為大慈、大悲。如同世間的母親，看見孩子在糞穢之中以及飢寒、痛苦之中，始終不會離棄，這被稱為慈悲的母親。在世之人，沒有誰能夠報答母親的恩德，即使是小小的恩德，慈母對於孩子尚且不辭辛勞；諸佛的大慈、大悲是救度的百千萬倍，不僅救度世間的苦難，還能救度生死的大苦。因此世間有能夠相信的人就救度，也不問罪業的輕重。謹遵《法華經》（Lotus Sutra）的經文：『佛說：「一切眾生都是我的孩子，我則是父親，你們累劫以來被各種痛苦所焚燒，我都救濟拔除，讓你們脫離三界（Trialoka）。」』又不問是出家人還是在家人、是男人還是女人、是尊貴還是卑賤、是年老還是年少、是美貌還是醜陋、是貧窮還是富有以及罪業的輕重，因為這個緣故，只論信者，能夠懺悔過錯的人，深信成就，聲聲不絕地念佛名號。經中說：『一切諸佛共同護念，都能夠得到不退轉。』又說：『難以置信的稀有之法。』只取信心，不說罪人。也不得說：『女人不得往生。』只論信者。如果是戒 English version: Contemplate and examine if there is scriptural teaching as a basis, then begin to recite the Buddha's name accordingly, cultivate precepts to cut off the Dharma gate of afflictions. As long as one can firmly believe deeply, sincerely and without regression, with continuous thoughts, calling the Buddha's name in every utterance, regardless of whether one is a monastic or a layperson, noble or lowly, poor or rich, beautiful or ugly, male or female, whether the sins are light or heavy, only the accomplishment of faith is taken into account. If one does not believe in the compassion of all Buddhas, even parents cannot save them, and they cannot be reborn in the Pure Land; only with the accomplishment of faith, the Buddhas always abide and do not perish, and there is no regression. Believe that the Buddha is the Great Sage, the most supreme, most victorious, and greatest among all sages, this is called the World Honored One (Bhagavan). Regardless of all beings in the past, future, and present, regardless of the size or goodness of their minds, He knows everything. If someone believes in the Buddha's great kindness and great compassion, and that He can save all beings from the many evil karmas and obstacles of the past, future, and present, and resolves to repent of their faults, the Buddha knows everything completely, and immediately goes to save them, and does not miss the opportunity, this is called great kindness and great compassion. Like a mother in the world, seeing her child in filth, hunger, cold, and pain, she never leaves them, this is called a compassionate mother. In this world, no one can repay the mother's kindness, even a small kindness, a compassionate mother does not tire of caring for her child; the great kindness and great compassion of all Buddhas is a hundred million times greater in saving, not only saving from the suffering of the world, but also saving from the great suffering of birth and death. Therefore, those in the world who can believe are saved, and the lightness or heaviness of their sins is not questioned. Strictly follow the text of the Lotus Sutra: 'The Buddha said: "All beings are my children, and I am the father. I will save you from the burning of all kinds of suffering over many kalpas, and lead you out of the Three Realms (Trialoka)."' Again, it does not ask whether one is a monastic or a layperson, male or female, noble or lowly, old or young, beautiful or ugly, poor or rich, or the lightness or heaviness of sins, for this reason, only those who believe are considered, those who can repent of their faults, with deep faith accomplished, reciting the Buddha's name continuously. The sutra says: 'All Buddhas together protect and remember them, and they can all attain non-retrogression.' It also says: 'The Dharma of rare and difficult belief.' Only faith is taken into account, not sinners. Nor should it be said: 'Women cannot be reborn in the Pure Land.' Only believers are considered. If it is precepts
【English Translation】 English version: Contemplate and examine if there is scriptural teaching as a basis, then begin to recite the Buddha's name accordingly, cultivate precepts to cut off the Dharma gate of afflictions. As long as one can firmly believe deeply, sincerely and without regression, with continuous thoughts, calling the Buddha's name in every utterance, regardless of whether one is a monastic or a layperson, noble or lowly, poor or rich, beautiful or ugly, male or female, whether the sins are light or heavy, only the accomplishment of faith is taken into account. If one does not believe in the compassion of all Buddhas, even parents cannot save them, and they cannot be reborn in the Pure Land; only with the accomplishment of faith, the Buddhas always abide and do not perish, and there is no regression. Believe that the Buddha is the Great Sage, the most supreme, most victorious, and greatest among all sages, this is called the World Honored One (Bhagavan). Regardless of all beings in the past, future, and present, regardless of the size or goodness of their minds, He knows everything. If someone believes in the Buddha's great kindness and great compassion, and that He can save all beings from the many evil karmas and obstacles of the past, future, and present, and resolves to repent of their faults, the Buddha knows everything completely, and immediately goes to save them, and does not miss the opportunity, this is called great kindness and great compassion. Like a mother in the world, seeing her child in filth, hunger, cold, and pain, she never leaves them, this is called a compassionate mother. In this world, no one can repay the mother's kindness, even a small kindness, a compassionate mother does not tire of caring for her child; the great kindness and great compassion of all Buddhas is a hundred million times greater in saving, not only saving from the suffering of the world, but also saving from the great suffering of birth and death. Therefore, those in the world who can believe are saved, and the lightness or heaviness of their sins is not questioned. Strictly follow the text of the Lotus Sutra: 'The Buddha said: "All beings are my children, and I am the father. I will save you from the burning of all kinds of suffering over many kalpas, and lead you out of the Three Realms (Trialoka)."' Again, it does not ask whether one is a monastic or a layperson, male or female, noble or lowly, old or young, beautiful or ugly, poor or rich, or the lightness or heaviness of sins, for this reason, only those who believe are considered, those who can repent of their faults, with deep faith accomplished, reciting the Buddha's name continuously. The sutra says: 'All Buddhas together protect and remember them, and they can all attain non-retrogression.' It also says: 'The Dharma of rare and difficult belief.' Only faith is taken into account, not sinners. Nor should it be said: 'Women cannot be reborn in the Pure Land.' Only believers are considered. If it is precepts
行成就者皆悉往生，即非難信，亦非希有。善男子、善女人能信不昧，不問罪有輕、重，是病皆除，是罪皆滅，不論遠、近，唯取信心，頓斷疑惑，頓覺唸佛，如母救子，故名難信希有之法。說此經時，六方恒河沙諸佛，各各出舌證明，即知過去、未來、現在眾生，聞者並皆生疑起謗，不信佛有如是力，故言難信希有之法。是恒沙諸佛並皆舒舌，遍覆三千大千世界，為作證明，有能信者，不言怨親。《觀經》云：『念一口阿彌陀佛，滅八十億劫生死之罪。』又經云：『一切諸佛共所護念。』諸佛慈悲等心普救，不問道、俗，悔過迴向發願，定不過時，是名諸佛平等救眾生。念若成就，無罪不滅，無病不差，無苦不除，無憂不喜，驚怕之者尋即自定，晝夜精進，忍辱成就，戒即不破，睡即策勤，亦不疲倦，所出言語，一依正教，令人樂聞，所行之行。故用孝養之人皆仿習，如是等中心貞志節自在無礙，非是己能修習力，皆是世尊慈悲力也。若有人，聞即悔、即學、即行、即唸佛，是諸佛力。
「能信之人，方始覺知：第一、身業，不得殺、盜、淫，亦不得打害他一切眾生，亦不得觸世間細滑好華、綾羅、錦繡、繒彩、緋紫等，縱逢嚴寒，隨寒即死，終不再著。此物能障當來業道，能沉沒苦海，能令世間疑謗，亦令
【現代漢語翻譯】 現代漢語譯本： 行成就者都能夠往生，這並非難以置信，也不是稀有的事情。善男子、善女人能夠深信不疑，不論罪過輕重，所有疾病都能消除，所有罪業都能滅除，不論距離遠近，只看是否有信心，立刻斷除疑惑，立刻覺悟唸佛，就像母親救護自己的孩子一樣，所以稱為難信稀有之法。在宣說這部經的時候，六方恒河沙數那麼多的諸佛，各自伸出舌頭來證明，就知道過去、未來、現在的眾生，聽到這部經的人都會生起疑惑和誹謗，不相信佛有這樣的力量，所以說是難信稀有之法。這些恒河沙數的諸佛都伸出舌頭，遍覆三千大千世界，為大家作證明，有能夠相信的人，不分是怨家還是親人。《觀經》中說：『唸誦一聲阿彌陀佛（Amitabha，音譯，意為無量光或無量壽），可以滅除八十億劫生死輪迴的罪業。』又有經書上說：『一切諸佛共同護念。』諸佛慈悲平等地救度眾生，不問是出家人還是在家人，只要真心懺悔，迴向發願，一定不會錯過時機，這就是諸佛平等救度眾生。唸佛如果能夠成就，沒有不能滅除的罪業，沒有不能痊癒的疾病，沒有不能消除的痛苦，沒有不能轉為喜悅的憂愁，驚慌害怕的人立刻就能安定下來，晝夜精進，忍辱成就，戒律就不會被破壞，即使在睡眠中也能自我策勵，也不會感到疲倦，所說的話，都依據正確的教導，讓人樂於聽聞，所做的事情，都值得孝順父母的人效仿學習，像這樣中心貞潔，志向堅定，自在無礙，這不是自己修習的力量，都是世尊（釋迦摩尼佛，Sakyamuni，對佛的尊稱）慈悲的力量啊。如果有人，聽到佛法就懺悔，就學習，就實踐，就念佛，這就是諸佛的力量。 能相信的人，才開始覺悟：第一、身業方面，不得殺生、偷盜、邪淫，也不得毆打傷害其他一切眾生，也不得接觸世間細滑美好的華麗衣物，如綾羅、錦繡、繒彩、緋紫等，即使遇到嚴寒，寧願被凍死，也終究不再穿戴。這些東西能夠障礙將來的修行道路，能夠沉沒在苦海之中，能夠讓世間人產生疑惑和誹謗，也會讓...
【English Translation】 English version: All those who have attained accomplishment are reborn in the Pure Land, which is neither difficult to believe nor rare. If good men and good women can believe without doubt, regardless of the severity of their sins, all illnesses will be cured, and all sins will be extinguished. Regardless of distance, only faith is required to instantly cut off doubts and awaken to mindfulness of the Buddha, like a mother saving her child. Therefore, it is called a Dharma (universal law) that is difficult to believe and rare. When this Sutra (Buddhist scripture) is spoken, the Buddhas (enlightened beings) of the six directions, as numerous as the sands of the Ganges River, each extend their tongues to testify. It is known that beings of the past, future, and present, upon hearing this, will all give rise to doubt and slander, disbelieving that the Buddha has such power. Therefore, it is said to be a Dharma that is difficult to believe and rare. These Buddhas, as numerous as the sands of the Ganges River, all extend their tongues, covering the three thousand great thousand worlds, to bear witness. Those who can believe, regardless of whether they are enemies or relatives. The Contemplation Sutra says: 'Reciting the name of Amitabha Buddha (Amitabha, meaning 'Infinite Light' or 'Infinite Life') once can extinguish the sins of eighty billion kalpas (aeons) of birth and death.' Another Sutra says: 'All Buddhas jointly protect and remember them.' The Buddhas, with compassion and equanimity, universally save all beings, regardless of whether they are monastic or lay, if they repent, dedicate their merits, and make vows, they will certainly not miss the opportunity. This is called the Buddhas' equal salvation of all beings. If mindfulness of the Buddha is accomplished, there is no sin that cannot be extinguished, no illness that cannot be cured, no suffering that cannot be removed, no sorrow that cannot be turned into joy. Those who are frightened will immediately find peace. Day and night, they will be diligent, and with the accomplishment of patience, their precepts will not be broken. Even in sleep, they will be self-disciplined and not feel weary. Their words will all be in accordance with the correct teachings, pleasing to the ears of others. Their actions will be worthy of emulation by those who are filial. Such central integrity, firm resolve, and freedom from obstacles are not due to one's own cultivation but are all due to the compassionate power of the World-Honored One (Sakyamuni, a respectful title for the Buddha). If someone hears the Dharma, immediately repents, learns, practices, and is mindful of the Buddha, this is the power of the Buddhas. Those who can believe will then begin to realize: First, in terms of bodily actions, one must not kill, steal, or engage in sexual misconduct, nor strike or harm any other living beings. One must also not touch fine and beautiful worldly items such as silk, brocade, damask, colored fabrics, scarlet or purple garments, etc. Even if one encounters severe cold and is about to die from it, one will never wear them again. These things can obstruct the path to future karmic rewards, sink one in the sea of suffering, cause doubt and slander in the world, and also...
人怨恨，令人起愛心。女子著好衣，出入遊行，好涂妝粉，令放逸多男子數數頻看不捨，父母多憂便起嗔怒，兄弟懷愁起大嗔怒，世人略見即生疑謗，師僧若見即破凈戒，賊人見時即起盜心，如是等障皆好衣過患，不可盡說。若是孝行者，至死不著好衣，孝行俱成，身行正行，禮讚不虧，迴旋出入，不得擺手急行，亦不得回頭反視，亦不得抑睛戾眼，若坐不得舒腳，亦不得托地，不得欹睡倚物，唯老、病不在此例。若論眠時，不得脫衣服，亦不得仰眠舒腳及語，此是放逸懈怠，唯除老、病及困時即暫得。苦策勤，晚眠早起，日日如健，神情變利，智慧日日增。若不行依，即名放逸不信之人，罪復不滅，萬事不成，何況病、苦？亦不得往生。
「第二、口業，不得飲酒、食肉及五辛、糟醋、酒酵、麨面、乳酪、酥、密、粳糯世間上味飯食。如是等食，縱逢大饑，寧當忍饑即死，更不再食。殺、盜、淫、妄語、嫉妒語、嗔恚語、我慢語、欺凌語、怨恨語、疑謗語、求財語、兩舌語、說他人長短斗亂語、諂曲語、毀呰愚癡語、惡咒語如是等語，若欲說時無有盡期。但是聞人善、惡言語，皆不得說，此是無盡、無益，斗諍語多著魔，亦令人病發。若不再說，與佛教相應，不勞讀經書，唯加唸佛，行、住、坐、臥不礙生活
【現代漢語翻譯】 現代漢語譯本 人（指穿著華麗的女子）會引起他人的怨恨，也會令人產生愛慕之心。女子穿著華麗的衣服，出入于公共場所，喜歡塗抹脂粉，導致許多心懷放逸的男子頻繁觀看，戀戀不捨，父母因此多生憂愁，甚至產生嗔怒，兄弟也會為此感到憂愁，產生極大的嗔怒。世人稍微見到這種情況，就會產生懷疑和誹謗，師僧如果見到，就會破除清凈的戒律，盜賊見到，就會生起盜竊之心。像這樣的障礙，都是因為穿著華麗的衣服所導致的過患，無法完全說盡。如果是具有孝行的人，直到去世都不會穿著華麗的衣服，孝行才能圓滿成就，自身行為端正，禮儀讚頌不會有所虧缺。行走時，不得擺動手臂快速行走，也不得回頭反視，也不得斜眼或怒目而視。坐著的時候，不得伸開雙腳，也不得用手支撐地面，不得斜靠著睡覺或倚靠著物體，只有年老和生病的人不在此列。如果談論睡覺的時候，不得脫掉衣服，也不得仰面伸開雙腳睡覺或說話，這是放逸懈怠的行為，只有年老、生病以及睏倦的時候才可以暫時這樣做。要勤于策勵自己，晚睡早起，每天都像健康的人一樣，精神煥發，智慧也會日益增長。如果不按照這些去做，就被稱為放逸不信之人，罪業無法消除，萬事都不能成功，更何況是疾病和痛苦呢？也不得以往生（西方極樂世界）。
第二、口業方面，不得飲酒、吃肉以及五辛（指蔥、蒜、韭菜、薤、興渠）、酒糟、醋、酒酵、炒麵、乳酪、酥油、蜂蜜、粳米糯米等世間美味的飯食。像這樣的食物，即使遇到大饑荒，寧可忍受飢餓而死，也不再食用。殺生、偷盜、邪淫、妄語、嫉妒語、嗔恚語、我慢語、欺凌語、怨恨語、疑謗語、求財語、兩舌語、說他人長短、挑撥離間語、諂媚語、詆譭愚癡語、惡毒詛咒語等等，如果想要說，是沒有窮盡的。但是，聽到他人善惡的言語，都不得傳播，這是沒有止境、沒有益處的，爭鬥的言語容易著魔，也會使人生病。如果不再說這些話，就與佛教的教義相應，不需要勞累地讀經書，只要多加唸佛，行、住、坐、臥都不會妨礙生活。
【English Translation】 English version A person (referring to a woman wearing ornate clothing) invites resentment and also stirs affection in others. A woman wearing fine clothes, going in and out of public places, fond of applying makeup, causes many men with unrestrained minds to gaze frequently, unable to bear to leave. Parents therefore have much worry and even generate anger, and brothers also feel sorrow and generate great anger. When worldly people see this situation even slightly, they generate suspicion and slander. If monks and nuns see it, they break their pure precepts. When thieves see it, they generate thoughts of theft. Such obstacles are all the faults caused by wearing fine clothes, which cannot be fully described. If one is filial, they will not wear fine clothes until death, and filial conduct will be fully accomplished. One's own conduct will be upright, and the rites and praises will not be deficient. When walking, one must not swing one's arms and walk quickly, nor turn one's head to look back, nor squint or glare. When sitting, one must not stretch out one's legs, nor support oneself on the ground with one's hands, nor lean to sleep or lean against objects, except for the elderly and the sick. When discussing sleeping, one must not take off one's clothes, nor sleep on one's back with legs stretched out, nor speak. This is unrestrained and lazy behavior, except for the elderly, the sick, and when one is tired, one may do so temporarily. One should diligently encourage oneself, sleep late and rise early, and be like a healthy person every day, with a refreshed spirit, and wisdom will increase daily. If one does not follow these instructions, one is called an unrestrained and unbelieving person, whose sins cannot be eliminated, and nothing can be accomplished, let alone illness and suffering? One will also not be able to be reborn (in the Western Pure Land of Ultimate Bliss).
Secondly, regarding verbal karma, one must not drink alcohol, eat meat, or the five pungent spices (referring to onions, garlic, leeks, shallots, and asafoetida), wine dregs, vinegar, wine yeast, roasted flour, yogurt, ghee, honey, glutinous rice, and other worldly delicious foods. Even if one encounters a great famine, one would rather endure hunger and die than eat such foods again. Killing, stealing, sexual misconduct, false speech, jealous speech, angry speech, arrogant speech, bullying speech, resentful speech, slanderous speech, speech seeking wealth, divisive speech, speaking of others' faults, instigating quarrels, flattering speech, disparaging foolish speech, evil cursing speech, and so on, if one wants to speak, there is no end. However, one must not spread others' good or bad words, as this is endless and unhelpful. Contentious speech easily attracts demons and also makes people sick. If one no longer speaks these words, one is in accordance with the teachings of Buddhism, and one does not need to laboriously read scriptures, but only increase mindfulness of the Buddha. Walking, standing, sitting, and lying down will not hinder one's life.
，聲聲不絕，唸佛不移，唯急喚大作聲，復須分明道字，此教猶如小兒喚母，急急不得散。外去惡緣，此是定心。坐禪唸佛定。各有多門道、俗，但得心清凈，不問男女、貴賤，唯取信敬、孝養之人，但能皆得病苦消滅，道業成就。以是義故，六方諸佛出廣長舌相，證明不虛。又云：『能信、專念不舍之人，一切諸佛共所護念。』此是《彌陀經》文，現在流行，處處不絕。
「第三、意業，不得非理貪、癡，不得心生疑謗，不得心生蛆姤怨，不得心生殺、盜、淫、妄想惡緣，不得心生我慢貢高、輕蔑他人、自是非他、耽財愛色，若起如是之心，放逸自恣，詐嗔、虛喜，不實之心，諸佛必知，不來相救。如有道俗、貴賤、貧富，皆須平等，不問怨、親，與佛教相應。若無此心，發露懺悔，盡形為期，死、生不移，如是等人前念迴向，后念即覺，如子憶母養子，不辭勞倦，不避辛苦，尋即往看。若能如是者，始大慈悲，意業清凈，平等如虛空。三業、六根如是等行，依戒律如法修行。所違觸者，不可一一具陳。
「唯愿正念、正迴向，慈悲深信決定，至誠不退。若與言教不相應，縱令唸佛，共不能救，罪亦不滅，病苦難除。貪財敗德，及禍之基，取之非理，為惡之本。一切惡誓願斷，一切善誓願修，恒沙功德
【現代漢語翻譯】 現代漢語譯本：聲音聲聲不斷絕，唸佛的信念堅定不移，只是急切地大聲呼喚，並且必須清楚明白地念出字句，這種教導就像小孩子呼喚母親一樣，急切而不能散亂。排除外來的惡緣，這是安定心神的方法。坐禪和唸佛都能使心安定。各種修行方法，不論是出家人還是在家人，只要內心清凈，不論男女、貴賤，只選擇那些具有信心、恭敬心和孝順心的人，只要能夠做到這些，就能夠消除病苦，成就道業。因為這個緣故，六方諸佛伸出廣長的舌頭，證明所說不虛假。又說：『能夠相信、專心念佛不捨棄的人，一切諸佛共同保護和憶念。』這是《彌陀經》（Amitabha Sutra）的經文，現在廣泛流傳，處處不斷絕。
第三、意業（mental karma），不能有不合道理的貪婪和愚癡，不能心生懷疑和誹謗，不能心生像蛆蟲一樣的怨恨，不能心生殺生、偷盜、邪淫、妄語的惡念，不能心生我慢、貢高自大、輕視他人、自以為是、貪戀錢財和美色。如果產生這樣的念頭，放縱自己，虛假地發怒、虛假地歡喜，心懷不真實的想法，諸佛必定知道，不會來救助。如果有人，不論是出家人還是在家人，不論是富貴還是貧賤，都必須平等對待，不分怨家和親人，與佛教的教義相應。如果沒有這樣的心，就要坦白地懺悔，以一生為期限，生死都不改變。像這樣的人，前一念迴向，后一念就覺悟，就像兒子思念母親、母親養育兒子一樣，不推辭勞累，不迴避辛苦，立刻前去探望。如果能夠這樣做，才是真正的大慈悲，意業才能清凈，平等如同虛空。身、口、意三業（three karmas）、眼耳鼻舌身意六根（six roots）都要像這樣修行，依照戒律如法修行。所違背和觸犯的，不可能一一陳述。
只希望有正確的念頭、正確的發願迴向，慈悲心深厚，信心堅定，至誠而不退轉。如果與佛的言教不相應，即使唸佛，也不能得到救助，罪業也不能消除，病苦也很難去除。貪戀錢財會敗壞德行，是招致災禍的根源，用不正當的手段獲取錢財，是作惡的根本。一切惡的誓願都要斷除，一切善的誓願都要修習，積累如恒河沙一樣多的功德。
【English Translation】 English version: The sounds are continuous, the faith in Buddha-recitation is unwavering, just urgently call out loudly, and must clearly pronounce the words. This teaching is like a child calling its mother, urgent and not to be scattered. Eliminating external evil conditions, this is the method of settling the mind. Both meditation and Buddha-recitation can settle the mind. Various methods of practice, whether for monastics or laypeople, as long as the mind is pure, regardless of gender, nobility, or lowliness, only choose those who have faith, respect, and filial piety. As long as they can do these, they can eliminate suffering and accomplish the path. For this reason, the Buddhas of the six directions extend their broad and long tongues, proving that what they say is not false. It is also said: 'Those who can believe, wholeheartedly recite the Buddha's name without abandoning it, are protected and remembered by all the Buddhas together.' This is the text of the 《Amitabha Sutra》 (《彌陀經》), which is now widely circulated and continuous everywhere.
Third, mental karma (意業), must not have unreasonable greed and delusion, must not have doubts and slanders in the mind, must not have maggot-like resentment in the mind, must not have evil thoughts of killing, stealing, sexual misconduct, and lying, must not have arrogance, conceit, belittling others, self-righteousness, and attachment to wealth and beauty. If such thoughts arise, indulging oneself, falsely angry, falsely happy, with insincere thoughts, the Buddhas will surely know and will not come to help. If there are people, whether monastics or laypeople, whether rich or poor, they must be treated equally, without distinguishing between enemies and relatives, and be in accordance with the teachings of Buddhism. If there is no such mind, one must openly repent, with a lifetime as the limit, without changing in life or death. Such people, the previous thought turns towards enlightenment, and the next thought is awakened, just like a son remembering his mother, a mother raising her son, not refusing to be tired, not avoiding hardship, and immediately going to see them. If one can do this, then it is true great compassion, and mental karma can be purified, equal like space. The three karmas (三業) of body, speech, and mind, and the six roots (六根) of eyes, ears, nose, tongue, body, and mind, must be practiced in this way, practicing according to the precepts and in accordance with the Dharma. What is violated and touched cannot be stated one by one.
Only hope for right thought, right aspiration and dedication, deep compassion, firm faith, sincerity and non-retrogression. If it is not in accordance with the Buddha's teachings, even if one recites the Buddha's name, one cannot be saved, sins cannot be eliminated, and suffering is difficult to remove. Greed for wealth will ruin virtue and is the root of disaster. Obtaining wealth by improper means is the root of evil. All evil vows must be cut off, all good vows must be cultivated, and accumulate merits as numerous as the sands of the Ganges.
誓願滿，無上佛道誓願成。」
弟子(某甲)等稽首和南，盡虛空遍法界一切諸佛十二部經，諸大菩薩、聲聞、緣覺一切賢聖，受弟子等請，來入道場證明，弟子今日今時蒙善知識教，弟子發露懺悔，未覺悟時，及覺悟已來，于其中間，三業造罪，身業不善，殺害眾生不可知數；偷盜財物廣若恒沙；淫慾熾盛污諸凈行；口業不善，妄語、綺語、惡口、兩舌，誹謗三寶斗亂無邊；意業不善，貪名求利如海吞流，嗔恚猛火燒諸功德，十惡業罪無明所作，自作教他，見、聞隨喜，無問大小，不敢覆藏，今總懺悔。愿佛慈悲證明攝受，莫違人愿。今日今時所懺諸罪，隨懺即滅。弟子持此唸佛功德，報恩家債主恩，受取功德，近相舍離同生凈土，志心歸命，頂禮阿彌陀佛。
「從來生死界， 未識佛僧時， 所造眾惡業， 因此愿消滅。 塵含佛剎土， 剎中過現佛， 我以三業凈， 久住剎舍中。 凡聖虔誠者， 皆知凈國土， 喜心咸頂禮， 普禮唸佛人。 書此唸佛鏡， 喜集無上因， 迴向眾生類， 共生安樂國。 從今至圓滿， 在在受生時， 常憶于宿命， 不轉念佛人。
「凈土往生不易聞， 頓超沙劫證玄門， 子呼慈父須來生， 但慮稱心恐不真。
【現代漢語翻譯】 現代漢語譯本： 『誓願圓滿，無上佛道誓願成就。』
弟子（某甲）等稽首和南，盡虛空遍法界一切諸佛十二部經，諸大菩薩、聲聞、緣覺一切賢聖，接受弟子等的祈請，來到道場證明。弟子今日此時蒙受善知識的教導，弟子發露懺悔，未覺悟時，以及覺悟之後，於此期間，身、口、意三業所造的罪業：身業不善，殺害眾生數量不可知；偷盜財物之多廣如恒河沙數；淫慾熾盛，玷污各種清凈行為；口業不善，妄語、綺語、惡口、兩舌，誹謗佛、法、僧三寶，挑起無邊的爭鬥；意業不善，貪圖名利如同大海吞噬流水，嗔恚的猛火焚燒各種功德，由十惡業罪和無明所造作的罪業，自己做，教唆他人做，見聞之後隨喜，無論罪業大小，都不敢隱瞞，現在全部懺悔。愿佛陀慈悲證明並攝受，不要違揹我們的願望。今日此時所懺悔的各種罪業，隨著懺悔立即消滅。弟子以此唸佛的功德，報答父母、國家、債主的恩情，愿他們接受此功德，儘快與痛苦相舍離，一同往生凈土。至誠歸命，頂禮阿彌陀佛（Amitabha）。
『自從來到生死輪迴的世界，還不認識佛和僧的時候，所造作的各種惡業，因此願望能夠消滅。微塵中包含著佛的剎土（Buddhaksetra），剎土中有過去和現在的佛，我以身、口、意三業的清凈，長久地居住在剎土的房舍中。凡人和聖人中虔誠的人，都知道清凈的國土，歡喜地全部頂禮，普遍地禮敬唸佛的人。書寫這唸佛的明鏡，歡喜地積聚無上的因，迴向給眾生，共同往生安樂國。從今以後直到圓滿，在每一次受生的時候，常常憶念前世的生命，不改變唸佛的人。』
『往生凈土不容易聽到，能夠頓超無數劫，證入玄妙的法門。兒子呼喚慈父必定會來相救，只是擔心稱念佛名是否真心。』
【English Translation】 English version: 『May the vows be fulfilled, may the supreme Buddhahood vows be accomplished.』
Disciples (so-and-so) and others bow their heads and pay homage, to all the Buddhas in the twelve divisions of scriptures throughout the empty space and the Dharma realm, all the great Bodhisattvas, Sravakas (hearers), Pratyekabuddhas (solitary Buddhas), and all the virtuous sages, accepting the disciples' invitation to come to the Dharma assembly to bear witness. Today, at this moment, the disciples are taught by a wise teacher, and the disciples openly confess and repent for the sins committed by the three karmas (body, speech, and mind) during the time of non-awakening and after awakening: the physical karma of unwholesomeness, killing countless sentient beings; stealing wealth as vast as the sands of the Ganges; intense lust defiling all pure practices; the verbal karma of unwholesomeness, lying, frivolous speech, harsh speech, divisive speech, slandering the Triple Gem (Buddha, Dharma, Sangha), and inciting endless strife; the mental karma of unwholesomeness, greed for fame and profit like the sea swallowing streams, the raging fire of anger burning all merits, the sins committed by the ten evil karmas and ignorance, done by oneself, instigating others to do, seeing and hearing and rejoicing in them, regardless of the size of the sins, daring not to conceal them, now confessing them all. May the Buddha's compassion bear witness and accept us, not violating our wishes. May all the sins confessed today at this moment be extinguished immediately upon confession. The disciples dedicate the merit of reciting the Buddha's name to repay the kindness of parents, the country, and creditors, may they receive this merit, quickly be separated from suffering, and be reborn together in the Pure Land. With sincere devotion, we take refuge and prostrate to Amitabha (Amitabha Buddha).』
『Since coming to the world of birth and death, not yet knowing the Buddha and Sangha, all the evil deeds committed, may they be extinguished by this vow. Dust contains the Buddha-land (Buddhaksetra), in the Buddha-land are Buddhas of the past and present, I, with the purity of body, speech, and mind, dwell long in the houses of the Buddha-land. Those who are sincere among ordinary people and sages all know the pure land, joyfully bow in reverence, universally paying homage to those who recite the Buddha's name. Writing this mirror of reciting the Buddha's name, joyfully accumulating supreme causes, dedicating it to all sentient beings, to be reborn together in the Land of Bliss. From now until perfection, at every time of rebirth, may I always remember my past lives, and not change from being a person who recites the Buddha's name.』
『Rebirth in the Pure Land is not easy to hear, it can instantly transcend countless kalpas and enter the profound Dharma gate. When a son calls out to his compassionate father, he will surely come to save him, but one only worries whether the recitation of the Buddha's name is truly sincere.』
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修西方十二時
平旦寅，被衣出戶整心神，合掌焚香望極樂，慇勤遙禮紫金身。
日出卯，不應唸佛論多少，安在專心繫一緣，勿為妄境相侵擾。
食時辰，唸佛先須伏我人，若將唸佛恃人我，何始何成凈土因。
禺中已，進修凈土須決志，如餐甘露自知甜，且莫謗人道不是。
正南午，想念吾師如目睹，無邊業障自然消，豈要云爲枉辛苦。
日昳未，浩浩生死誠堪畏，不取西方速疾門，塵沙劫海須沉墜。
晡時申，急急須持凈土因，闐健不能勤唸佛，一朝虛作世間塵。
日沒酉，想知光景何能久，看看無常即到來，莫教佛字離心口。
黃昏戌，勿使身心多過失，十惡雖然亦往生，何如上品蓮開疾。
人定亥，深心念佛真三昧，十地高人尚爾修，將知不信寧非罪。
夜半子，朝朝唸佛常如此，皆乘蓮華一往生，從茲決定無生死。
雞鳴丑，壯盛俄然即衰朽，忙忙剎海更無親，唯有彌陀獨招乎。
修西方十勸
勸君一，長時念佛須真實，歸依佛語莫生疑，制護心猿無放逸。
勸君二，唯思念佛無餘事，澄心決定愿西方，臨終自見如來至。
勸君三，唸佛先須斷愛貪，臨終心凈見如來，似月清光照碧潭。
【現代漢語翻譯】 現代漢語譯本 修西方十二時
平旦寅（凌晨三點到五點），穿好衣服走出房門，整理好心神，合掌焚香，遙望西方極樂世界，虔誠地遙拜阿彌陀佛的紫金色身。
日出卯（早上五點到七點），不應計較唸佛的多少，關鍵在於專心致志，將心繫於一處，不要被虛妄的境界所侵擾。
食時辰（早上七點到九點），唸佛之前必須降伏我慢之心，如果唸佛時還執著於人我是非，又怎能成就往生凈土的因緣呢？
禺中已（早上九點到十一點），修習凈土必須下定決心，就像品嚐甘露一樣，自己知道它的甘甜，不要誹謗別人說它不是。
正南午（中午十一點到一點），觀想自己的老師如同親眼所見，無邊的業障自然消融，何必要徒勞地奔波辛苦呢？
日昳未（下午一點到三點），浩瀚的生死輪迴實在令人畏懼，如果不選擇迅速往生西方凈土的法門，就要在無盡的塵沙劫海中沉淪。
晡時申（下午三點到五點），趕緊修持往生凈土的因緣，如果身體強健時不能勤奮唸佛，一旦無常到來，就只能虛度一生，化為世間的塵土。
日沒酉（下午五點到七點），想想看，美好的光景又能持續多久呢？看看無常隨時都會到來，不要讓『佛』字離開你的心和口。
黃昏戌（晚上七點到九點），不要讓身心犯下太多的過失，即使犯了十惡的人也能往生，但又怎能比得上上品蓮花迅速開放呢？
人定亥（晚上九點到十一點），以深切的信心念佛，這才是真正的三昧，即使是十地菩薩這樣高層次的人尚且如此修行，可知不信佛法難道不是一種罪過嗎？
夜半子（晚上十一點到凌晨一點），每天唸佛都像這樣，都能乘著蓮花往生西方極樂世界，從此決定不再有生死輪迴。
雞鳴丑（凌晨一點到三點），再強壯的身體也會突然衰老朽壞，在茫茫的剎土世界裡，再也沒有親人可以依靠，只有阿彌陀佛獨自呼喚著你。
修西方十勸
勸你第一件事，長時間唸佛必須真誠實在，皈依佛陀的教誨，不要產生懷疑，控制好自己的心猿意馬，不要放縱它。
勸你第二件事，只想著唸佛，不要想其他的事情，澄凈內心，堅定往生西方的願望，臨終時自然會見到如來佛。
勸你第三件事，唸佛之前必須斷除愛慾和貪念，臨終時內心清凈就能見到如來，就像清澈的月光照耀著碧綠的深潭一樣。
【English Translation】 English version Twelve Hours of Practice for the Western Pure Land
At dawn, Yin (3-5 AM), get dressed and step out, compose your mind. Join your palms, burn incense, and gaze towards the Land of Ultimate Bliss. Reverently bow to the golden body of Amitabha (Amitābha - Buddha of Infinite Light).
At sunrise, Mao (5-7 AM), do not dwell on the quantity of your recitations. Focus on concentrating your mind on one thing, and do not let deluded states disturb you.
At mealtime, Chen (7-9 AM), before reciting Buddha's name, subdue your ego. If you recite with pride and attachment to self, how can you establish the cause for rebirth in the Pure Land?
Mid-morning, Si (9-11 AM), to advance in Pure Land practice, you must be resolute. Like tasting nectar and knowing its sweetness, do not slander others by saying it is not so.
At midday, Wu (11 AM-1 PM), visualize your teacher as if you see them before you. Boundless karmic obstacles will naturally dissolve. Why seek elsewhere for fruitless toil?
Afternoon, Wei (1-3 PM), the vast cycle of birth and death is truly frightening. If you do not take the swift path to the Western Pure Land, you will sink into the ocean of countless kalpas (kalpa - an aeon in Hindu and Buddhist cosmology).
Late afternoon, Shen (3-5 PM), quickly cultivate the cause for rebirth in the Pure Land. If you cannot diligently recite when healthy, you will waste your life and become dust in the world.
At sunset, You (5-7 PM), consider how fleeting life is. Know that impermanence will arrive at any moment. Do not let the word 'Buddha' leave your heart and mouth.
At dusk, Xu (7-9 PM), do not let your body and mind commit many faults. Even those who commit the ten evils can be reborn, but how can that compare to the swift opening of a high-grade lotus?
At night, Hai (9-11 PM), recite Buddha's name with deep faith, which is true samadhi (samādhi - a state of meditative consciousness). Even advanced practitioners at the tenth bhumi (bhūmi - level) still practice this way. How can disbelief not be a sin?
At midnight, Zi (11 PM-1 AM), recite Buddha's name like this every day. All will be reborn in the Western Pure Land on a lotus flower, and from then on, there will be no more birth and death.
At cockcrow, Chou (1-3 AM), even the strongest will suddenly decline and decay. In the vast sea of worlds, there are no relatives to rely on. Only Amitabha calls out to you.
Ten Exhortations for Practicing the Western Pure Land
First, I urge you, recite Buddha's name with sincerity and truthfulness for a long time. Take refuge in the Buddha's words and do not doubt. Control your mind like a monkey and do not let it wander.
Second, I urge you, only think of reciting Buddha's name and nothing else. Purify your mind and firmly resolve to be reborn in the West. At the moment of death, you will naturally see the Tathagata (Tathāgata - 'one who has thus come', an epithet of the Buddha).
Third, I urge you, before reciting Buddha's name, cut off love and greed. At the moment of death, if your mind is pure, you will see the Tathagata, like the clear moonlight shining on a green pool.
勸君四，莫令唸佛心移忘，臨終極樂寶華迎，觀音勢至俱來至。
勸君五，莫辭唸佛多辛苦，思惟長劫生死輪，更向何人求出路。
勸君六，唸佛時中恒相續，假使不念順凡情，何日得離生死獄。
勸君七，唸佛莫令三業失，專專敬禮愿西方，去見彌陀無上日。
勸君八，教修唸佛牟尼法，應須遵奉本師言，命盡得往彌陀剎。
勸君九，唸佛真心為上首，臨終化佛共來迎，七寶蓮華隨愿誘。
勸君十，唸佛常須心口急，思量業海苦輪深，生死忙忙悔難及。
求生西方凈土唸佛鏡(終)
五蘊浮虛夢幻身， 假緣空聚一堆塵， 死魔一至憑何敵， 急念彌陀莫厭頻。
臨終正念往生文
知歸子問善道和尚曰：「世事之大莫越生死，一息不來便屬後世，一念差錯便墮輪迴，小子累蒙開誨唸佛往生之法，其理甚明。又恐病來、死至之時，心識散亂，仍慮他人惑動正念，忘失凈因。伏望重示歸徑之方，俾脫沉淪之苦。」
師曰：「善哉問也！凡一切人命終欲生凈土，須是不得怕死！常念此身多苦，不凈惡業種種交瀍，若得舍此穢形，超生凈土，受無量快樂，解脫生死苦趣，乃是稱意之事，如脫弊衣得換珍服。但當放下身、心，莫生戀著。凡
【現代漢語翻譯】 現代漢語譯本 勸告各位四，不要讓唸佛的心轉移或遺忘，臨終時阿彌陀佛會在極樂世界的寶蓮花上迎接你，觀音（Avalokiteśvara，觀世音菩薩）和勢至（Mahāsthāmaprāpta，大勢至菩薩）都會一起來到。 勸告各位五，不要推辭唸佛的辛苦，想想長久以來的生死輪迴，如果不念佛，還能向誰尋求出路呢？ 勸告各位六，唸佛的時候要持續不斷，如果因為順從凡夫的情感而不念佛，要到什麼時候才能脫離生死的牢獄呢？ 勸告各位七，唸佛的時候不要讓身、口、意三業有所缺失，專心致志地敬禮西方，去見阿彌陀佛（Amitābha，無量光佛）這無上的太陽。 勸告各位八，教導修行唸佛的釋迦牟尼佛（Śākyamuni，本師）的法門，應當遵從本師的教言，壽命終結時就能往生到阿彌陀佛的剎土。 勸告各位九，唸佛以真心為最重要，臨終時化佛會一同前來迎接，七寶蓮花會隨著你的願望引導你。 勸告各位十，唸佛常常要心口並用，急切地念，想想業力的苦海和輪迴的深重，生死匆忙，後悔也來不及了。 求生西方凈土唸佛鏡（終） 五蘊（Skandha，色、受、想、行、識）是虛浮不實的夢幻之身，只是因緣和合而成的空幻的塵土堆積，死亡一旦來臨，憑什麼抵擋？趕快念阿彌陀佛，不要厭煩頻繁。 臨終正念往生文 知歸子問善道和尚說：『世間的事情沒有比生死更大的了，一口氣不來就屬於後世了，一個念頭差錯就會墮入輪迴，小子多次蒙受開示唸佛往生的方法，其中的道理非常明白。又擔心生病、死亡來臨的時候，心識散亂，還擔心他人迷惑擾動正念，忘失了往生凈土的因。希望您再次指示迴歸正道的方向，使我脫離沉淪的痛苦。』 善道和尚說：『問得好啊！凡是所有臨命終時想要往生凈土的人，一定要不怕死！常常想著這個身體有很多痛苦，不乾淨的惡業種種交織在一起，如果能夠捨棄這個污穢的形體，超生到凈土，享受無量的快樂，解脫生死的苦趣，這才是稱心如意的事情，就像脫下破舊的衣服換上珍貴的衣服一樣。只要放下身心，不要產生留戀。』
【English Translation】 English version I urge you four, do not let your mind of mindfulness of the Buddha (Buddha-anusmṛti) shift or be forgotten. At the end of life, Amitābha (Amitābha, Infinite Light Buddha) will welcome you on a precious lotus flower in the Pure Land of Ultimate Bliss (Sukhāvatī). Avalokiteśvara (Guanyin, the Bodhisattva of Compassion) and Mahāsthāmaprāpta (Shìzhì, the Bodhisattva of Great Strength) will both come. I urge you five, do not refuse the hardship of reciting the Buddha's name. Think of the long cycles of birth and death. If you do not recite the Buddha's name, to whom else can you turn for a way out? I urge you six, constantly continue reciting the Buddha's name. If you do not recite, yielding to ordinary emotions, when will you be able to escape the prison of birth and death? I urge you seven, do not let your three karmas (body, speech, and mind) be deficient when reciting the Buddha's name. Devotedly pay homage to the West, and go to see Amitābha (Amitābha, Infinite Light Buddha), the unsurpassed sun. I urge you eight, practice the Śākyamuni (Śākyamuni, the original teacher) Buddha-name recitation method. You should follow the words of the original teacher, and at the end of your life, you will be able to be reborn in Amitābha's (Amitābha) Buddha-land. I urge you nine, make the true mind the most important thing in Buddha-name recitation. At the end of life, the manifested Buddhas will come together to welcome you, and the seven-jeweled lotus flower will guide you according to your wishes. I urge you ten, always recite the Buddha's name urgently with both your mind and mouth. Think of the bitter sea of karma and the depth of the cycle of suffering. In the busyness of birth and death, regret will be too late. Mirror for Buddha-Name Recitation for Seeking Rebirth in the Western Pure Land (End) The five aggregates (Skandha, form, feeling, perception, volition, and consciousness) are an empty and illusory dreamlike body, merely a heap of dust gathered by false conditions. When the Lord of Death arrives, what can you rely on to resist? Quickly recite Amitābha (Amitābha), do not be weary of frequency. Text on Maintaining Right Mindfulness at the End of Life for Rebirth Zhiguizi asked the Venerable Shandao: 'Among the great matters of the world, none is greater than birth and death. With one breath not coming, one belongs to the next life. With one thought amiss, one falls into reincarnation. I have repeatedly received your teachings on the method of reciting the Buddha's name for rebirth, and the principle is very clear. However, I also fear that when illness and death arrive, my mind will be scattered, and I also worry that others will confuse and disturb my right mindfulness, causing me to forget the cause for rebirth in the Pure Land. I hope that you will once again show me the way to return to the right path, so that I may escape the suffering of sinking.' The Venerable Shandao said: 'An excellent question! All people who are about to die and wish to be reborn in the Pure Land must not fear death! Constantly think that this body has much suffering, and various impure and evil karmas are intertwined. If one can abandon this defiled form and be reborn in the Pure Land, enjoying immeasurable happiness and liberation from the suffering of birth and death, this is a satisfying matter, like taking off worn-out clothes and putting on precious garments. One should simply let go of body and mind, and not be attached.'
遇有病之時，便念無常，一心待死。叮囑家人及看病人，往來問候之人：『凡來我前，為我念佛，不得說眼前閑雜之話，家中長短之事，亦不須軟言安慰，祝願安樂，此皆虛華無益之語。若病重將終之際，親屬不得垂淚哭泣，及發嗟嘆、懊惱之聲，惑亂心神，失其正念。但當同聲唸佛，助其往生，待氣盡了多時，方可哀泣。才有絲毫戀世間心，便成掛礙，不得解脫。若得明曉凈土之人，頻來策勵，極為大幸！』若依此者，決定超生，即無疑也！」
又問曰：「求醫服藥，還可用否？」
答曰：「求醫服藥，初不相妨，然藥者只能醫病，不能醫命，命若盡時，藥豈奈何？若殺物命為藥，切不可也！」
又問曰：「求神祈福如何？」
答曰：「人命長短，生時已定，何假鬼、神能延之耶？若迷惑信邪，殺害眾生，祭祀鬼神，但增罪業，反損壽矣！大命若盡，小鬼奈何，空自慞惶，俱無所濟。切宜謹之，當以抄寫此文，帖向目前，令時昔見之，免致臨危忘失。」
又問曰：「平生未嘗唸佛人，還用得否？」
答曰：「此法僧俗、男女未唸佛人，用之皆得往生，決無疑矣！余多見世人，于平常唸佛、禮讚，發願求生西方。及致病來，卻又怕死，都不說著往生解脫之事，直待氣消命盡，識
【現代漢語翻譯】 現代漢語譯本 當遇到生病的時候，就應當思念無常，一心等待死亡。囑咐家人以及看護病人的人，還有前來問候的人：『凡是來到我面前的，請為我念佛，不要說眼前的閑雜話，家中的瑣事，也不需要用柔和的言語安慰，祝願安樂，這些都是虛華無益的話。如果病情嚴重將要臨終的時候，親屬不要垂淚哭泣，以及發出嗟嘆、懊惱的聲音，擾亂我的心神，使我失去正念。只要大家同聲唸佛，幫助我往生，等到斷氣很久之後，才可以哀泣。只要有絲毫留戀世間的心，就會成為牽掛，不得解脫。如果能得到明白凈土法門的人，時常來勸勉鼓勵，那是極為幸運的！』如果按照這樣做，決定可以超脫往生，這是毫無疑問的！」
又有人問：『請醫生看病吃藥，還可以用嗎？』
回答說：『請醫生看病吃藥，起初並不妨礙，然而藥物只能醫治疾病，不能醫治壽命，壽命如果到了盡頭，藥物又有什麼用呢？如果殺害生物的性命來做藥，絕對不可以！』
又有人問：『求神祈福怎麼樣？』
回答說：『人的壽命長短，出生的時候就已經註定，何必藉助鬼、神來延長呢？如果迷惑地相信邪說，殺害眾生，祭祀鬼神，只會增加罪業，反而會減損壽命！大限如果到了，小鬼又能怎麼樣，只是白白地驚慌，都無濟於事。切切要謹慎，應當把抄寫的這段文字，貼在眼前，讓時常能夠看到，免得臨危的時候忘記。』
又有人問：『平生沒有唸佛的人，還可以用這個方法嗎？』
回答說：『這個方法僧人、俗人、男人、女人，沒有唸佛的人，用這個方法都可以往生，絕對沒有疑問！我經常看到世人，在平常唸佛、禮讚，發願求生西方。等到生病的時候，卻又害怕死亡，都不說往生解脫的事情，一直等到氣息消散，性命...
【English Translation】 English version When encountering illness, one should contemplate impermanence and single-mindedly await death. Instruct family members, caregivers, and visitors: 'Whoever comes before me, please recite the Buddha's name for me. Do not speak of idle matters or household affairs. There is no need for gentle words of comfort or wishes for well-being, as these are all empty and useless words. If the illness is severe and approaching death, relatives should not weep or cry, nor utter sighs or laments, lest they confuse my mind and cause me to lose right mindfulness. Instead, they should recite the Buddha's name together to help me be reborn in the Pure Land. Only after my breath has ceased for a long time may they grieve. If there is even the slightest attachment to the world, it will become an obstacle, preventing liberation. If one can find someone who understands the Pure Land teachings to frequently encourage and urge me on, that would be extremely fortunate!' If one follows this advice, one will surely be reborn in the Pure Land without any doubt!'
Someone asked: 'Is it permissible to seek medical treatment and take medicine?'
The answer: 'Seeking medical treatment and taking medicine is not initially a hindrance. However, medicine can only cure illness, not extend life. If life is exhausted, what can medicine do? If one kills living beings to make medicine, that is absolutely impermissible!'
Someone asked: 'What about seeking blessings from gods?'
The answer: 'The length of a person's life is determined at birth. Why rely on ghosts or gods to extend it? If one is deluded and believes in evil doctrines, kills living beings, and makes offerings to ghosts and gods, one will only increase one's karmic offenses and shorten one's lifespan! If the major life force is exhausted, what can minor spirits do? It is all in vain to be alarmed and agitated, as it will not help at all. One should be very careful and paste a copy of this text in front of one's eyes, so that one can see it often and avoid forgetting it in times of danger.'
Someone asked: 'Can this method be used by someone who has never recited the Buddha's name in their life?'
The answer: 'This method can be used by monks, laypeople, men, and women, even those who have never recited the Buddha's name, to be reborn in the Pure Land without any doubt! I often see people in the world who usually recite the Buddha's name, praise, and make vows to be reborn in the Western Pure Land. But when they become ill, they are afraid of death and do not speak of rebirth and liberation. They wait until their breath fades and their life...
投冥界，方始十念鳴鐘。恰如賊去關門，濟何事也？死門事大，須是自家著力始得。若一念差錯，歷劫受苦，誰人相代？思之！思之！若無事時，當以此法精進唸佛，竭力受持，是為臨終大事。可謂一條蕩蕩西方路，逕直歸家莫問津。」
弟子林雲從舍銀壹兩所求如意者
信士唐俊 信童唐瓊哥琣哥
信女陳妙凈 林引使共舍銀貳兩五錢
惟祈福壽同增 愿法界眾生 俱成正覺者
原板在杭州云棲蓮池大師處今重刻於莆田國歡寺藏經堂 出藏經管字函第三卷據
重鍥唸佛鏡敘
像緯麗天，晃曜莫逾于桂魄；波瀾疏河，源流悉匯于滄溟。是以萬法唯心，功實存於一念；千車合轍，道不出乎總持。具最勝之妙門，脫輪迴之捷徑，其唯唸佛乎？蓋自彌陀剎現，慈航超積劫之淪，凈土門開，法界結無遮之會。勢至念之而證圓通，能仁稱之而悲堪忍，大海會同歸，寶樹林中搖眾樂，十八賢共社，白蓮香里顯真宗，悲、智雙行，聖、凡俱攝。蓋醫王護世，仙方道訣皆靡；慧日當空，黑室昏衢頓破。變世界為黃金，位登不退；坐蓮華而見佛，果證無生。譬夫九曲明珠，雖寸絲而可貫；百川眾味，嘗一滴以皆通。欲枯業海，須念彌陀。彼教綱森羅，博之頗難契理；禪那寂照，修之恐涉岐途
【現代漢語翻譯】 現代漢語譯本： 投生到冥界之後，才開始十聲唸佛並敲鐘，就像小偷走了才去關門，這有什麼用呢？死亡是頭等大事，必須自己努力才行。如果一念之差，就要經歷漫長的劫難承受痛苦，誰能代替你呢？仔細想想！仔細想想！如果平時沒事的時候，就應該用這種方法精進唸佛，竭盡全力受持，這就是臨終的大事。真可謂是一條寬廣平坦的西方之路，直接回家，不要再問路了。
弟子林雲從舍銀一兩，所求如意。
信士唐俊，信童唐瓊哥、琣哥。
信女陳妙凈、林引使，共舍銀二兩五錢。
只祈求福壽一同增長，愿法界眾生，都能成就正覺。
原版在杭州云棲蓮池大師處，現在於莆田國歡寺藏經堂重新刻印。出自藏經管字函第三卷。
重刻《唸佛鏡》序
天上的星辰美麗，光亮沒有超過月亮的；河流的波濤奔涌，源頭都彙集到大海。因此，萬法唯心，功德實際上存在於一念之間；千輛車都合著車轍，道理不出乎總持（Dharani，總括憶持）。具備最殊勝的妙法，脫離輪迴的捷徑，那只有唸佛了！自從阿彌陀佛（Amitabha）的剎土顯現，慈悲的航船超越了累積劫難的沉淪；凈土法門開啟，法界結成了沒有遮攔的盛會。大勢至菩薩（Mahasthamaprapta）唸佛而證得圓通，釋迦牟尼佛（Sakyamuni）稱讚唸佛而悲憫堪忍世界，大海會眾共同歸向凈土，寶樹林中搖動著各種美妙的音樂，十八賢士共同結社唸佛，在白蓮花的香氣中顯現真宗，悲和智同時修行，聖人和凡人都被攝受。醫王（佛）護佑世間，世間的仙方道訣都比不上；智慧的太陽當空照耀，黑暗的房間和昏暗的道路頓時破除。變世界為黃金，位列不退轉的菩薩；坐在蓮花上見到佛，證得無生法忍的果位。譬如九曲明珠，即使只有一根細絲也可以穿過；百川眾多的味道，嘗一滴就可以全部知曉。想要枯竭業力的苦海，必須唸誦阿彌陀佛。其他的教義綱領繁多，廣泛學習很難契合真理；禪定的寂靜觀照，修行恐怕會走上歧途。
【English Translation】 English version: After being cast into the underworld, only then do you begin to chant the Buddha's name ten times and ring the bell. It's like closing the door after the thief has left – what good does it do? Death is a major event, and you must exert your own effort. If there's even a single wrong thought, you'll endure suffering for countless kalpas (aeons). Who can take your place? Think about it! Think about it! When you have nothing to do, you should use this method to diligently chant the Buddha's name, exerting all your strength to uphold it. This is the great matter of the moment of death. It can be said that it's a wide and open road to the West, go straight home and don't ask for directions.'
Disciple Lin Yuncong donated one tael of silver, seeking fulfillment of wishes.
Believer Tang Jun, young believers Tang Qiongge and Bege.
Believer Chen Miaojing and Lin Yinshi jointly donated two taels and five qian of silver.
We only pray that blessings and longevity increase together, and may all sentient beings in the Dharma realm attain perfect enlightenment.
The original version is at the Lotus Pond of Yunqi Monastery in Hangzhou. It is now re-engraved at the Sutra Repository of Guohuan Temple in Putian. From the third volume of the Sutra Repository Management Letter.
Preface to the Re-engraved 'Mirror of Mindfulness of Buddha'
The stars in the sky are beautiful, but no brightness surpasses the moon; the waves of the river flow swiftly, but all sources converge into the vast ocean. Therefore, all dharmas are mind-only, and merit truly exists in a single thought; a thousand carts follow the same tracks, and the path does not go beyond Dharani (total retention). To possess the most supreme and wonderful method, the shortcut to escape reincarnation, is none other than mindfulness of the Buddha! Since Amitabha's (Amitabha) Pure Land appeared, the compassionate ship has transcended the sinking of accumulated kalpas; the Pure Land gate has opened, and the Dharma realm has formed an unobstructed gathering. Mahasthamaprapta (Mahasthamaprapta Bodhisattva) attained perfect penetration through mindfulness of the Buddha, and Sakyamuni Buddha (Sakyamuni) praised mindfulness of the Buddha and had compassion for the Saha world. The great ocean of beings converges and returns to the Pure Land, various wonderful music resounds in the forest of jeweled trees, the eighteen sages formed a society together, and the true essence is revealed in the fragrance of white lotuses. Compassion and wisdom are practiced simultaneously, and both saints and ordinary beings are embraced. The Medicine King (Buddha) protects the world, but the elixirs and secret formulas of the world cannot compare; when the sun of wisdom shines in the sky, the dark rooms and dim paths are instantly broken. Transform the world into gold, and attain the position of non-retrogression; sit on a lotus flower and see the Buddha, and attain the fruit of non-origination. It is like a nine-curved pearl, which can be strung even with a thin thread; the many flavors of hundreds of rivers can all be known by tasting a single drop. If you want to dry up the sea of karmic suffering, you must recite Amitabha. The other teachings are numerous and complex, and it is difficult to align with the truth through extensive study; the silent contemplation of Chan (Zen) practice may lead to divergent paths.
。豈若繫念彼佛，不勞彈指到西方？(如賢)欲弘法施，用廣是書，乃募貲于檀那，以重輝于剖劂，極知固陋，濫贅其文云。萬曆癸丑春眾華現瑞日，蓮山國歡崇福禪院釋子如賢和南謹識。
惟心凈土宜承當， 自性彌陀觸處彰， 無苦無憂真極樂， 勿憎勿愛即西方。 恒沙功德本來具， 妙寶莊嚴不可量， 好個主人無量壽， 見聞聲色露堂堂。
【現代漢語翻譯】 現代漢語譯本： 難道比得上繫念阿彌陀佛（Amitabha），不費吹灰之力就能到達西方極樂世界嗎？如賢想要弘揚佛法，廣泛使用這本書，於是向檀越（dàn yuè，施主）募集資金，以重新刊印此書。我深知自己見識淺陋，冒昧地寫下這些文字。萬曆癸丑年春天，眾多的花朵顯現吉祥的景象。蓮山國歡崇福禪院的釋子如賢，恭敬地寫下這些。
唯有心凈，才能承當凈土；自性彌陀（Amitabha）在任何地方都能顯現。沒有痛苦沒有憂愁，才是真正的極樂；不憎恨不愛戀，就是西方極樂世界。恒河沙數般的功德本來就具備，美妙的寶藏莊嚴不可估量。好一個主人，擁有無量的壽命，所見所聞的聲音和顏色，都顯露出光明磊落的樣子。
【English Translation】 English version: Is it not better to focus one's thoughts on that Buddha, Amitabha (Amitabha), and reach the Western Pure Land without any effort? Ru Xian wishes to propagate the Dharma and widely use this book, so he raises funds from the Danapati (dàn yuè, donors) to reprint it. Knowing well my own limited knowledge, I presumptuously add these words. In the spring of the year Gui Chou in the Wanli era, numerous flowers manifested auspicious signs. Shizi (釋子, disciple) Ru Xian of Chongfu Zen Monastery in Lianshan Guohuan, respectfully records this.
Only with a pure mind can one inherit the Pure Land; the self-nature Amitabha (Amitabha) manifests everywhere. Without suffering and without sorrow is true bliss; without hatred and without love is the Western Pure Land. Innumerable merits like the sands of the Ganges are inherently possessed; the wonderful treasures and adornments are immeasurable. What a wonderful master, possessing immeasurable life; the sights and sounds one perceives reveal a bright and open appearance.