T47n1967_唸佛三昧寶王論
大正藏第 47 冊 No. 1967 唸佛三昧寶王論
No. 1967
唸佛三昧寶王論捲上(並序)
唐紫閣山草堂寺沙門飛錫撰
客有高信，至吾禪居，前禮致問，辭甚清逸。問吾曰：「修心之人成道捷徑，法華三昧不輕之行，唸佛三昧般舟之宗，僉為無上深妙禪門者，愿聞其致。」對曰：「吾拱默九峰，與世異營，天書曲臨，自紫閣山草堂寺，令典千福法華勝場，向三十年矣。希高扣寂，未有若君之所問者也。子將涉無生之龍津，欲圖南以鵬舉，吾不敏也，嘗試論之。今則略開二十門，以明斯旨耳。」
上卷、七門 念未來佛。
中卷、六門 念現在佛。
下卷、七門 (通念三世，無不是佛)。
念未來佛速成三昧門第一
夫心之二也，生於群妄，群妄雖虛，惑者猶滯之。不釋，聖以之憂，玄韻暢而無說，法身空而具相，相之不明，說之不圓，一味之旨，絕言之路，誰可知其所歸歟？三昧之宗者，欲令弱喪知不二法門存乎語、默，匪唯凈名杜口、文殊興贊而已矣！
何則？夫帝網未張，千瓔焉覿？宏網忽舉，萬目齊開。浴大海者，已用於百川；唸佛名者，必成於三昧。一言以蔽，其在茲焉。亦猶清珠下於濁水，濁水不得不清；佛
【現代漢語翻譯】 現代漢語譯本 《唸佛三昧寶王論》捲上（並序）
唐朝紫閣山草堂寺沙門飛錫 撰
有位具有高尚信仰的客人來到我的禪房，上前行禮問候，言辭非常清雅灑脫。他問我說：『修心之人成就佛道的便捷途徑，如《法華經》三昧中常不輕菩薩的修行，以及唸佛三昧中般舟三昧的宗義，都被認為是無上深妙的禪門。希望能夠聽聞其中的精要。』
我回答說：『我隱居在九峰山中，與世俗的生活不同。曾有天子的詔書特別降臨，讓我從紫閣山草堂寺主持千福寺的《法華經》殊勝道場，至今已經三十年了。希望能夠深入寂靜，但還沒有人像您這樣提問。您將要涉足無生之龍津，想要像鵬鳥一樣高飛遠舉。我不才，嘗試著論述一下。現在就簡要地開啟二十個門徑，來闡明這個宗旨。』
上卷，七門：念未來佛。
中卷，六門：念現在佛。
下卷，七門：（通念三世，沒有不是佛）。
念未來佛速成三昧門第一
心有二元性，產生於眾多的虛妄念頭。這些虛妄念頭雖然是虛假的，但迷惑的人仍然執著於它們。不能夠放下這些虛妄，聖人因此而憂慮。玄妙的韻律暢達而無法用言語表達，法身空寂而具足萬相。如果對相的理解不夠明瞭，對說的理解不夠圓滿，那麼一味（Ekayana，唯一途徑）的宗旨，斷絕言語的道路，誰能夠知道它最終歸向何處呢？三昧的宗旨，就是要讓那些軟弱喪志的人知道不二法門存在於言語和沉默之中，不僅僅是維摩詰（Vimalakirti）的沉默不語和文殊菩薩（Manjusri）的讚歎而已！
為什麼這麼說呢？如果帝釋天網（Indra's net）沒有張開，怎麼能看到無數的瓔珞（jewels）呢？如果宏大的網路忽然舉起，萬千的眼睛就會同時睜開。在大海中沐浴過的人，就已經用過了百川的水；唸誦佛名的人，必定能夠成就三昧。用一句話來概括，就在於此。也就像清澈的珠子放入渾濁的水中，渾濁的水不得不變得清澈；唸誦佛
【English Translation】 English version Nian Fo San Mei Bao Wang Lun (Treatise on the Samadhi of Buddha-Recollection, King of Jewels) - Scroll 1 (with Preface)
Composed by Shramana Feixi of Caotang Temple, Zige Mountain, of the Tang Dynasty
A devotee of high faith visited my Chan (Zen) hermitage, offering respectful greetings with exceedingly refined words. He asked me, 'For those who cultivate the mind, what are the expedient paths to attaining enlightenment? The practice of Never Disparaging in the Lotus Samadhi, and the principle of the Pratyutpanna Samadhi (Banzhou Sanmei) in Buddha-Recollection Samadhi, are both regarded as supreme and profound Chan gates. I wish to hear their essence.'
I replied, 'I have been dwelling in silence in the Nine Peaks, living differently from the world. A decree from the Emperor himself arrived, appointing me from Caotang Temple on Zige Mountain to preside over the auspicious Dharma assembly of the Thousand Blessings Lotus Sutra, which has been thirty years now. Aspiring to profound stillness, no one has asked such questions as you have. You are about to cross the Dragon Ford of Non-Birth, desiring to soar like the Peng bird. I am not talented, but I will attempt to discuss it. Now, I will briefly open twenty gates to clarify this purpose.'
Upper Scroll, Seven Gates: Recollection of the Future Buddha.
Middle Scroll, Six Gates: Recollection of the Present Buddha.
Lower Scroll, Seven Gates: (Universally Recollecting the Three Times, There is No Buddha That Is Not).
First Gate: Expediently Accomplishing Samadhi by Recollecting the Future Buddha
The mind has duality, arising from a multitude of delusive thoughts. Although these delusive thoughts are unreal, those who are deluded still cling to them. Unable to release them, the sages are concerned about this. The profound resonance flows freely but cannot be expressed in words. The Dharmakaya (Dharma Body) is empty yet possesses all forms. If the understanding of form is not clear, and the explanation is not complete, then the principle of Ekayana (One Vehicle), the path that cuts off words, who can know where it ultimately leads? The principle of Samadhi is to enable those who are weak and discouraged to know that the non-dual Dharma gate exists in speech and silence, not only in Vimalakirti's silence and Manjusri's praise!
Why is this so? If Indra's net is not spread, how can countless jewels be seen? If the vast net is suddenly raised, myriad eyes will open simultaneously. One who has bathed in the great ocean has already used the waters of a hundred rivers; one who recites the Buddha's name will surely attain Samadhi. In a single phrase, it lies in this. It is like a clear pearl placed in muddy water, the muddy water cannot but become clear; reciting the Buddha's
想投于亂心，亂心不得不佛。既契之後，心、佛雙亡，雙亡定也，雙照慧也，即定慧齊均，亦何心而不佛？何佛而不心？心、佛既然，則萬境、萬緣無非三昧者也。
而世上之人，多念過去釋迦之月面，想現在彌陀之海目，如拔毒箭矣！如登快樂宮矣！吾亦以之為至教矣！猶未聞念未來諸佛之聚日者。何耶？蓋謂不了如來對眾生之粗，說諸佛之妙，遂隔眾生於諸佛之外，故不聞焉，孰肯念焉？《凈名經》中，有嗅薝蔔，不嗅餘香，花有著身、不著身者，此是抑揚大乘也。抑小則置缽茫然，揚大則同遊不二。《法華經》決了聲聞法，是諸經之王，一切薝蔔不著之旨明矣。茍非其人，則以諸佛為至尊也，眾生為至卑也，高下出焉，群妄興矣，敬傲立焉，一真隱矣！
夫如是必草芥萬有，錙銖天下，幔幢已設，高倨棱層，目送飛鴻，心遊青漢，不可屈也，則阻維摩一切見敬為供養中最之文矣！又不信《楞伽經》說，如來藏自性清凈，轉三十二相，入於一切眾生心中。如大無價寶珠，垢衣所纏，豈觀城中最下乞人與難勝如來，等無有異？
若圓念三世佛、普觀十方尊，則合夫理趣般若，一切有情皆如來藏，普賢菩薩自體遍故之文矣！貧女懷王，米在糠𥢶之旨，鏡然可觀，豈可罹此八慢之責哉？人皆侮未來玉
【現代漢語翻譯】 現代漢語譯本：想用混亂的心去追求佛，混亂的心反而不得不歸於佛。一旦達到契合，心與佛都將消亡，這種雙亡是禪定，也是智慧的雙重照耀，即禪定與智慧達到平衡。既然如此，還有什麼心不能成為佛？又有什麼佛不是心呢？心與佛既然如此，那麼萬境萬緣無一不是三昧的境界。
而世上的人，大多隻念過去釋迦牟尼佛（Śākyamuni，佛教創始人）的慈祥面容，想著現在阿彌陀佛（Amitābha，西方極樂世界的佛）的廣闊眼界，這就像已經拔除了毒箭，如同登上了快樂的宮殿！我也認為這是至高的教義！卻很少聽聞念未來諸佛如群星般聚集。為什麼呢？因為他們不瞭解如來佛（Tathāgata，佛的稱號之一）爲了適應眾生的粗淺根性，才說諸佛的微妙之處，於是將眾生隔離在諸佛之外，所以聽不到，誰又肯去念呢？《維摩詰經》（Vimalakīrti Nirdeśa Sūtra）中，有隻嗅薝蔔花（campaka，一種香花）的香味，而不嗅其他香味，花有附著身體和不附著身體的區別，這是抑揚大乘佛法。抑制小乘佛法，則會茫然不知所措；弘揚大乘佛法，則能同遊不二法門。《法華經》（Lotus Sūtra）明確闡述了聲聞乘的教法，是諸經之王，一切薝蔔花不附著身體的旨意非常明顯。如果不是這樣的人，就會認為諸佛是至高無上的，眾生是至卑微的，高下之分由此產生，各種虛妄的念頭也隨之興起，尊敬與傲慢並存，真實的本性也就被遮蔽了！
如果這樣，必定會輕視萬物，吝嗇天下，如同已經設定了華麗的帷幔，高高在上，目送飛鳥，心神遊蕩于天際，不可屈服，那麼就會阻礙《維摩詰經》中一切見敬為供養中最殊勝的說法！又不相信《楞伽經》（Laṅkāvatāra Sūtra）所說，如來藏（Tathāgatagarbha，一切眾生皆具的佛性）自性清凈，轉化為三十二相（thirty-two marks of the Buddha，佛的特徵），進入一切眾生的心中。如同巨大的無價寶珠，被污垢的衣服所纏繞，難道城中最卑賤的乞丐與難勝如來（Nāma-durlabha-tathāgata，佛的稱號之一），在佛性上是等同沒有差異的嗎？
如果圓滿地念誦三世諸佛，普遍地觀照十方諸尊，那麼就符合理趣般若（Paramārtha-prajñā，般若智慧的最高境界），一切有情眾生皆是如來藏，普賢菩薩（Samantabhadra，象徵一切諸佛的理德與行德的菩薩）的自體遍佈一切的說法！貧女懷王，米在糠秕之中的道理，如同鏡子般清晰可見，怎麼可以犯下這八種傲慢的過失呢？人人都輕視未來的美玉。
【English Translation】 English version: If one tries to subdue a chaotic mind to attain Buddhahood, the chaotic mind inevitably turns towards the Buddha. Once there is accord, both mind and Buddha vanish. This vanishing is both samadhi (concentration) and the dual illumination of wisdom. When samadhi and wisdom are balanced, what mind cannot become Buddha? What Buddha is not the mind? Since mind and Buddha are thus, then all realms and conditions are none other than the state of samadhi.
However, most people in the world only contemplate the gentle face of Śākyamuni (the founder of Buddhism) of the past and think of the vast eyes of Amitābha (the Buddha of the Western Pure Land) of the present, as if they have already pulled out the poisoned arrow, as if they have ascended to the palace of happiness! I also regard this as the supreme teaching! Yet, few have heard of contemplating the future Buddhas gathering like stars. Why is this? It is because they do not understand that the Tathāgata (one of the titles of a Buddha) speaks of the wonders of the Buddhas to accommodate the coarse nature of sentient beings, thus separating sentient beings from the Buddhas. Therefore, they do not hear of it, and who would be willing to contemplate it? In the Vimalakīrti Nirdeśa Sūtra, there is the example of only smelling the fragrance of campaka (a fragrant flower) and not smelling other fragrances, and the distinction between flowers that cling to the body and those that do not. This is to elevate and suppress the Mahayana (Great Vehicle) teachings. Suppressing the Hinayana (Small Vehicle) teachings leads to bewilderment; promoting the Mahayana teachings allows one to roam in the realm of non-duality. The Lotus Sūtra clearly elucidates the teachings of the Śrāvakayāna (Vehicle of the Hearers) and is the king of all sutras. The meaning of all campaka flowers not clinging to the body is very clear. If one is not such a person, then they will consider the Buddhas to be the most supreme and sentient beings to be the most lowly, thus creating a distinction between high and low. Various deluded thoughts will arise, and respect and arrogance will coexist, obscuring the true nature!
If this is the case, one will surely despise all things and be stingy with the world, as if a magnificent canopy has already been set up, being high and aloof, watching the flying geese and letting the mind wander in the heavens, being unyielding. Then, one will obstruct the statement in the Vimalakīrti Nirdeśa Sūtra that all forms of reverence and respect are the most supreme of offerings! Furthermore, one will not believe the Laṅkāvatāra Sūtra, which says that the Tathāgatagarbha (the Buddha-nature inherent in all beings) is inherently pure and transforms into the thirty-two marks of the Buddha, entering the hearts of all sentient beings. Like a great priceless jewel wrapped in dirty clothes, are the lowest beggar in the city and Nāma-durlabha-tathāgata (one of the titles of a Buddha) equal and without difference in their Buddha-nature?
If one perfectly contemplates the Buddhas of the three times and universally observes the honored ones of the ten directions, then it aligns with the Paramārtha-prajñā (the highest state of prajna wisdom), the statement that all sentient beings are the Tathāgatagarbha, and that the self-nature of Samantabhadra (the Bodhisattva who symbolizes the virtue of practice of all Buddhas) pervades everything! The principle of the poor woman carrying a king in her womb and the rice being in the husk is as clear as a mirror. How can one incur the blame of these eight kinds of arrogance? People all despise the future jade.
毫，不敢侮過、現金色。殊不知起罪之源，皆在於當來佛上，非已、今佛上也。眾生茍非，當佛焉在？若知母因子貴，米以糠全，有協《法華》不輕之心，則唸佛三昧不速而成矣！
問曰：「法華者，法也；唸佛者，佛也。安得以法為佛，以佛為法，浩浩亂哉？」
對曰：「不亂也！元是一門，而誰為亂？夫芝木之藥，列仙之子，昔各在天涯，則都無仙號。為人服其藥，羽化云行，故藥受仙藥之名，人得仙人之稱，人、藥異也，其仙一也。若無聖人，誰與道游？法無佛悟，豈令自悟？法非佛不悟，唸佛三昧生焉；佛非法不明，法華三昧起矣。一仙兩稱，俱得仙名，唸佛、法華同名佛慧，佛慧既同，則不輕般舟，無上深妙禪門，于茲悟矣！未始異也，復何亂哉？」
嬖女群盜皆不可輕門第二
問曰：「一切眾生，即未來諸佛，謹聞命矣。嬖女、群盜，惡之至者，安得求敬于唸佛之賓歟？」
對曰：「如佛所演，有其二種：一、對待門；二、澤了門。言對待門者，謂女子之虛偽，說如來之至真，則佛可尊崇，女可厭離。厭離有二：一者、訶欲；二者、放心。初訶欲者，如菩薩訶色慾，經云：『女色者，世間之枷鎖，凡夫戀著不能自拔；女色者，世間之重患，凡夫困之至死不免；女色者，世
【現代漢語翻譯】 現代漢語譯本： 絲毫不敢輕侮過去、現在、未來的諸佛（現金色指現在佛）。卻不知道產生罪惡的根源，都在於未來的佛（當來佛），而不是已經成佛的佛（已佛）和現在的佛。如果眾生不努力修行，哪裡會有佛呢？如果知道母親因為兒子而尊貴，米粒因為糠秕而保全，具有符合《法華經》不輕視任何人的心，那麼唸佛三昧很快就能成就！ 有人問：『《法華經》是法，《唸佛》是佛。怎麼能用法作為佛，用佛作為法，這樣豈不是太混亂了嗎？』 回答說：『不混亂！原本就是同一法門，誰會覺得混亂呢？芝草和木本的藥材，列仙的兒子，過去各自在天涯海角，都沒有仙的稱號。因為有人服用了這些藥，羽化飛昇，所以藥才有了仙藥的名稱，人也得到了仙人的稱號。人與藥雖然不同，但他們的仙性是一樣的。如果沒有聖人，誰與道同行？法如果沒有佛的覺悟，怎麼能自己覺悟？法如果不是佛來覺悟，唸佛三昧就不會產生；佛如果不是法來闡明，法華三昧就不會興起。一個仙人有兩種稱呼，都得到了仙的名稱，唸佛和法華都同樣被稱為佛慧。佛慧既然相同，那麼不輕視般舟三昧，無上深妙的禪門，就在這裡領悟了！本來就沒有什麼不同，又有什麼混亂呢？』 嬖女群盜皆不可輕門第二 有人問：『一切眾生，都是未來的諸佛，我謹遵教誨。但是嬖女和群盜，是罪惡到了極點的人，怎麼能要求對唸佛的人尊敬他們呢？』 回答說：『正如佛所演說的，有兩種方法：一是對待門，二是擇了門。所謂對待門，就是說女子的虛偽，來說明如來的至真，這樣佛就可以被尊敬，女子就可以被厭惡。厭惡有兩種：一是呵斥慾望，二是放下心。首先說呵斥慾望，就像菩薩呵斥**一樣，經中說：『女色是世間的枷鎖，凡夫貪戀著不能自拔；女色是世間的重病，凡夫被它困擾至死也不能倖免；女色是世
【English Translation】 English version: One should not dare to slight the past, present, and future Buddhas (present golden color refers to the present Buddha). However, one may not know that the source of sin lies in the future Buddha (Danglai Fo), not in the already-Buddha (Yi Fo) or the present Buddha. If sentient beings do not strive to cultivate, where would there be Buddhas? If one knows that the mother is honored because of her son, and the rice grain is preserved because of the husk, possessing a mind that accords with the 'Never Disparaging' spirit of the Lotus Sutra, then the Samadhi of Buddha Recitation will be quickly attained! Someone asks: 'The Lotus Sutra is Dharma, and Buddha Recitation is Buddha. How can one take Dharma as Buddha and Buddha as Dharma? Wouldn't that be too chaotic?' The answer is: 'Not chaotic! Originally, it is the same Dharma gate, so who would find it chaotic? The medicinal herbs of Ganoderma and trees, the sons of the immortals, were once each at the ends of the earth, without the title of immortals. Because people took these medicines and ascended to the heavens, the medicines gained the name of immortal medicine, and people gained the title of immortals. Although people and medicine are different, their immortality is the same. Without sages, who would walk with the Tao? If the Dharma is not awakened by the Buddha, how can it awaken itself? If the Dharma is not awakened by the Buddha, the Samadhi of Buddha Recitation will not arise; if the Buddha is not clarified by the Dharma, the Samadhi of the Lotus Sutra will not arise. One immortal has two names, both gaining the name of immortal. Buddha Recitation and the Lotus Sutra are both called Buddha Wisdom. Since Buddha Wisdom is the same, then one does not slight the Pratyutpanna Samadhi, and the unsurpassed, profound, and wonderful gate of Chan is realized here! There is originally no difference, so what chaos is there?' Chapter Two: The Gate of Not Slighting Favored Women and Bandits Someone asks: 'All sentient beings are future Buddhas, I respectfully hear your teaching. But favored women and bandits are the most evil of people, how can one demand respect for them from those who recite the Buddha's name?' The answer is: 'As the Buddha expounded, there are two methods: first, the Gate of Opposition; second, the Gate of Discrimination. The so-called Gate of Opposition is to use the falsehood of women to illustrate the ultimate truth of the Tathagata, so that the Buddha can be revered and women can be detested. There are two kinds of detestation: first, to rebuke desire; second, to let go of the mind. First, rebuking desire is like the Bodhisattva rebuking **. The sutra says: 'Womanly beauty is the shackles of the world, ordinary people are attached to it and cannot extricate themselves; womanly beauty is the serious illness of the world, ordinary people are troubled by it and cannot escape until death; womanly beauty is the
間之衰禍，凡夫遭之無厄不至。行者既得舍之，若復顧念，是為從獄得出，還思入；從狂得止，而復樂之；從病得差，復思得病。智者愍之，知其狂而顛蹶，死無日矣！凡夫重女甘為僕使，終身馳驟為之辛苦，雖復鈇锧千刃鋒鏑交至，甘心受之不以為患，狂人樂狂不啻過也！行者若能棄之不顧，是則破枷脫鎖，惡狂厭病，離於衰禍，既安且吉，得出牢獄，永無患難。女人之相，其言如蜜，其心如毒。譬如停泉澄波，而蛟龍居之；金山寶窟，而師子處之。當知，此害不可近也！室家不和，婦人之由；毀宗敗族，婦人之罪。實為陰賊，滅人慧明，亦如獵圍，鮮得出者。譬如高羅，群鳥落之，不能奮飛；又如密網，眾魚投之則刳腸俎肌，亦如暗坑；無目之如蛾赴火。是以智者知而遠之，不受其害；惡而穢之，不為此物之所感也。』《大寶積經》佛為優陀延王說是偈曰：
「『鋒刃刀山， 毒箭諸苦， 女人能集， 眾多苦事。 假以香華， 而為嚴好， 愚人於此， 妄起貪求。 如海疲鳥， 迷於彼岸， 死必當墮， 阿鼻地獄。 現見眾苦， 皆來集身， 善友乖離， 天宮永失。 寧投鐵獄， 馳走刀山， 眠臥炎爐， 不親女色。』
「『如鳥為求食，
【現代漢語翻譯】 現代漢語譯本： 衰敗的災禍，凡夫俗子遭遇了，沒有災難不會降臨。修行人既然已經捨棄了它，如果又再顧念，這就像從監獄裡出來，又想著回去；從瘋狂中停止，又再喜歡它；從疾病中痊癒，又想著得病。有智慧的人憐憫他，知道他瘋狂而要跌倒，離死亡沒有日子了！凡夫俗子看重女色，甘願做她們的僕人，終身奔波為她們辛苦，即使是刀山劍樹，無數利刃交相而來，也甘心承受而不認為是禍患，瘋狂的人喜歡瘋狂也不過如此啊！修行人如果能夠捨棄它而不顧念，這就是打破枷鎖，厭惡瘋狂，厭棄疾病，遠離衰敗的災禍，既安定又吉祥，脫離牢獄，永遠沒有患難。女人的外表，她們的言語像蜂蜜一樣甜，她們的心卻像毒藥一樣狠。譬如平靜的泉水，清澈的波浪，而蛟龍居住在其中；金山寶窟，而獅子處在其中。應當知道，這種禍害不可以接近啊！家庭不和睦，是由於婦女的原因；毀壞宗族，敗壞家業，是婦女的罪過。實在是一種陰險的禍害，滅絕人的智慧光明，也像獵人的包圍圈一樣，很少有人能夠逃脫。譬如高高的羅網，眾鳥落入其中，不能奮力飛起；又像密密的漁網，眾魚投入其中，就會被剖腹剔肉，也像黑暗的陷阱；沒有眼睛的人就像飛蛾撲火一樣。因此有智慧的人知道而遠離它，不接受它的禍害；厭惡而唾棄它，不被這種事物所迷惑。』《大寶積經》佛為優陀延王（Udayana-raja，人名，國王）說是偈語： 『鋒利的刀刃山，毒箭等各種痛苦，女人能夠聚集，眾多的苦難之事。用虛假的香花，來作為美好的裝飾，愚蠢的人對於這些，妄想生起貪求。就像在海中疲憊的鳥，迷失了方向找不到彼岸，死後必定會墮落，到阿鼻地獄（Avīci，八大地獄中最苦之處）。現在看見各種痛苦，都聚集在自身，善友分離，天宮永遠失去。寧願投入鐵的監獄，奔走在刀山之上，睡臥在燃燒的火爐中，也不親近女色。』 『就像鳥爲了尋求食物，'
【English Translation】 English version: The calamities of decline, when encountered by ordinary people, bring endless troubles. Once a practitioner has relinquished them, if they are reconsidered, it is like emerging from prison and then longing to return; ceasing from madness and then delighting in it again; recovering from illness and then desiring to be sick again. The wise pity such a person, knowing that their madness will lead to a fall, and their death is near! Ordinary people value women, willingly becoming their servants, toiling for them throughout their lives. Even if faced with mountains of knives and forests of swords, they willingly endure it without considering it a calamity. The madman's delight in madness is no different! If a practitioner can abandon them without looking back, it is like breaking free from shackles, detesting madness, and loathing illness, escaping the calamities of decline, finding peace and auspiciousness, and being freed from prison, forever without suffering. The appearance of women, their words are as sweet as honey, but their hearts are as venomous as poison. It is like a still spring with clear waves, but inhabited by dragons; a golden mountain and treasure cave, but inhabited by lions. One should know that this harm should not be approached! Discord in the family is due to women; the destruction of the clan and the ruin of the family are the sins of women. They are truly insidious harms, extinguishing the light of wisdom, like a hunter's encirclement, from which few can escape. It is like a high net, into which birds fall, unable to fly away; or like a dense net, into which fish plunge, only to be gutted and filleted, like a dark pit; the blind are like moths flying into a flame. Therefore, the wise know and stay far away from it, not accepting its harm; detesting and despising it, not being influenced by such things.』 The Buddha spoke this verse to King Udayana (Udayana-raja, a person's name, a king) in the Mahāratnakūṭa Sūtra (大寶積經): 『Sharp blades and mountains of knives, poisonous arrows and all kinds of suffering, women can gather, numerous suffering events. Falsely using fragrant flowers, to make beautiful adornments, foolish people for these, vainly arise greed and desire. Like a tired bird in the sea, lost and unable to find the other shore, after death will surely fall, into Avīci (阿鼻地獄, the most painful of the eight great hells). Now seeing all kinds of suffering, all gather on the body, good friends separate, heavenly palaces are forever lost. Rather throw oneself into an iron prison, run on mountains of knives, sleep in a burning furnace, than be intimate with female beauty.』 『Like a bird seeking food,』
不知避網羅， 貪愛于女人， 被害亦如是； 譬如水中魚， 游泳網者前， 便為他所執， 豈非自傷損？ 女若捕魚人， 諂誑猶如網， 男子同於魚， 被網亦如是。』
「次放心者，如《大寶積經》云：『文殊師利告善住天子言：「若人一心專精自守，貪慾心發，即應覺知、方便散除，還令寂靜。云何散除？應作是念：『此是空，此是不凈。求此欲心，生處、滅處，從何所來？去至何所？是中誰染？誰受染者？誰為染法？如是觀時，不見能染，不見所染，不見染事。以不見故，則無有取；以不取故，則無有舍；以不捨故，則無有愛。不捨、不愛，則名離欲，寂靜涅槃也。』若又恣心入諸塵勞、生死之內，而亦不患貪、恚、癡等煩惱過患，是謂放心。」』」
已上明第一對待門竟。
第二決了門者，若究竟離諸妄，無染如虛空，則為過、現諸佛也，非未來佛也。汝不聞，夫求無價寶，必下於滄海；采智慧寶，必先於煩惱中求。五逆相即解脫相，魔界如即佛界如。若聆佛音而喜，聞魔聲恚，不入音聲法門，不住音聲實際，不覺于諸法者，斯乃北轅適越之士也，安得與之而論道哉？更為子明之。經不云：「夫昔列仙名鹿蹄，地滑倒仆，以仙咒令旱。國人患之，
【現代漢語翻譯】 現代漢語譯本： 『不知躲避那羅網， 貪戀愛著于女人，最終被害也是這樣； 譬如水中的魚， 在張網捕魚的人面前遊動， 便會被他抓住， 這豈不是自找損傷？ 女人就像捕魚的人， 諂媚欺騙猶如漁網， 男子如同魚兒， 被網住也是這樣。』
『其次是放心，如《大寶積經》所說：『文殊師利（Manjusri）菩薩告訴善住天子說：「如果有人一心專精，自我守護，貪慾心生起時，就應當覺察知道，用方便法門散除它，使它恢復寂靜。如何散除呢？應當這樣思念：『這是空，這是不凈。追尋這貪慾心，它的生起之處、滅去之處，從哪裡來？去向哪裡？這裡面是誰在染著？誰是受染著的人？誰是染法？』像這樣觀察時，不見能染者，不見所染者，不見染著之事。因為不見的緣故，就沒有取著；因為沒有取著，就沒有捨棄；因為沒有捨棄，就沒有愛戀。不捨棄、不愛戀，就叫做遠離貪慾，寂靜涅槃（Nirvana）啊。』」如果又放縱心意進入各種塵勞、生死之中，卻也不憂患貪、嗔、癡等煩惱的過患，這就叫做放心。』
以上說明了第一對待門完畢。
第二決了門，如果究竟遠離各種虛妄，沒有染著如同虛空，那就是過去、現在諸佛，而不是未來佛。你沒聽說過嗎，要尋找無價之寶，必定要下到滄海；要採摘智慧之寶，必定要先在煩惱中尋求。五逆（Panca anantariya）就是解脫之相，魔界的如如就是佛界的如如。如果聽到佛的聲音就歡喜，聽到魔的聲音就嗔恚，不進入音聲法門，不住在音聲實際，不覺悟于諸法，這便是想要往北去越國的士人，怎麼能和他談論佛道呢？我再為你明白地說說。經中不是說：『從前有位列仙名叫鹿蹄，因為地面濕滑跌倒，用仙咒使大地乾旱。』全國的人民都為此憂患，
【English Translation】 English version: 『Not knowing how to avoid the net, Greedily loving women, being harmed is also like this; Like a fish in the water, Swimming before the netter, Then he will be caught by him, Isn't that self-inflicted damage? Women are like fishermen, Flattery and deception are like nets, Men are like fish, Being netted is also like this.』
『Next is relaxing the mind, as the Mahāratnakūṭa Sūtra says: 『Manjusri (Manjusri) Bodhisattva told the son of Good Abode: 「If a person is single-mindedly focused and self-guarding, and a desire arises, he should be aware of it, use skillful means to dispel it, and restore it to stillness. How to dispel it? One should think like this: 『This is emptiness, this is impurity. Seeking this desire, where does it arise, where does it cease, where does it come from, where does it go to? Who is defiling in this, who is the one being defiled, what is the defiling dharma?』 When observing like this, one does not see the defiler, one does not see the defiled, one does not see the act of defiling. Because one does not see, there is no grasping; because there is no grasping, there is no abandoning; because there is no abandoning, there is no attachment. Not abandoning, not attaching, is called being free from desire, the stillness of Nirvana (Nirvana).』」 If one indulges the mind and enters into all kinds of worldly affairs and birth and death, and is not concerned about the faults of greed, hatred, delusion, and other afflictions, this is called relaxing the mind.』
The above concludes the explanation of the first gate of opposites.
The second gate of decisive understanding: if one ultimately departs from all delusions and is unattached like the empty sky, then one is the Buddhas of the past and present, not the future Buddha. Have you not heard that to seek a priceless treasure, one must descend into the vast ocean; to gather the treasure of wisdom, one must first seek it in afflictions. The five rebellious acts (Panca anantariya) are the very appearance of liberation, the suchness of the realm of demons is the suchness of the realm of Buddhas. If one rejoices upon hearing the Buddha's voice and becomes angry upon hearing the demon's voice, does not enter the dharma gate of sound, does not abide in the reality of sound, and is not enlightened to all dharmas, then this is like a person who wants to go to the country of Yue by heading north; how can one discuss the Buddha's path with him? I will explain it to you more clearly. Does the sutra not say: 『In the past, there was an immortal named Deer Hoof, who slipped and fell because the ground was slippery, and used his immortal spell to cause a drought.』 The people of the whole country were worried about this,
王募嬖女，誘而得之，騎頸入城，油云四起，霈然洪霔。彼仙雖有御長風之通，凌太清之術，無能施也。仙人者釋迦，爾女者耶輸也。法華會上，未來成佛，號具足千萬光相如來。」而又唸佛之人，但睹嬖女之玉容，不念光相之金好，而失不輕之旨也。唸佛三昧安得不誣哉？又阿那律昔為盜首，入寺盜佛額珠，箭挑佛燈，令清光不滅。阿那律者此翻無滅，良在茲焉，當來作佛號普明如來，皆此例也。唸佛之人，尚不輕於群盜，況于不盜者乎？未來兩佛，猶如皎日，何慮三昧而不成焉？
持戒、破戒但生佛想門第三
問曰：「兩難釋矣，《梵網經》曰：『若人受佛戒，即入諸佛位。』而緇服之流，佩明月之戒，懸瓔珞之珠，參位三尊，範圍七眾，宜其敬矣！茍非精持，動行顛沛，慢何過焉？垂何罪焉？望為剖之。」
對曰：「如來嘗于《三昧海經》為父王說：『昔有四比丘，犯律為恥，將無所怙。忽聞空中聲曰：「汝之所犯，謂無救者，不然也。空王如來雖復涅槃，形像尚在，汝可入塔，一觀寶像眉間白毫。」比丘隨之，泣淚言曰：「佛像尚爾，況佛真容乎！」舉身投地，如大山崩。今於四方，皆成正覺。東方阿閦佛，南方寶相佛，西方無量壽佛，北方微妙聲佛，是四破戒比丘也。』所以如來名此觀
【現代漢語翻譯】 現代漢語譯本：國王寵愛一個美貌的女子，用計誘騙得到她，然後騎在她脖子上進入城池，（此時）像油一樣的烏雲從四面八方升起，下起了傾盆大雨。那些神仙即使有駕馭長風的本領，有飛昇到天空的法術，也無計可施。這裡的神仙指的是釋迦牟尼佛（Sakyamuni Buddha），你所說的美女指的是耶輸陀羅（Yasodhara）。在法華會上，她未來將會成佛，佛號為具足千萬光相如來（Endowed with Myriad Rays of Light Tathagata）。然而，那些唸佛的人，只看到美女的美麗容顏，卻不念及佛的光明相好，這就失去了不輕慢的精神。這樣的唸佛三昧怎麼能不被認為是虛假的呢？另外，阿那律（Aniruddha）過去曾是盜賊的首領，進入寺廟盜取佛像額頭上的寶珠，用箭撥弄佛燈，使清凈的光明不熄滅。阿那律的意思是無滅，道理就在這裡，他將來會成佛，佛號為普明如來（Samantaprabhasa Tathagata），這些都是同樣的例子。唸佛的人，尚且不敢輕慢盜賊，更何況是不盜竊的人呢？未來的兩位佛，就像皎潔的太陽，何必擔心念佛三昧不能成就呢？
持戒、破戒但生佛想門第三
問：兩種難題已經解釋清楚了。《梵網經》（Brahma Net Sutra）說：『如果有人受持佛戒，就進入諸佛的行列。』那些穿著僧服的人，佩戴著像明月一樣清凈的戒律，懸掛著瓔珞寶珠，參與三尊之位，規範七眾的行為，理應受到尊敬！如果不能精進持戒，行為顛倒，輕慢又能有什麼過錯呢？廢棄戒律又有什麼罪過呢？希望您能為我剖析。
答：如來曾經在《三昧海經》（Samadhi Sea Sutra）中為父王凈飯王（Suddhodana）說：『過去有四個比丘，因為犯了戒律而感到羞恥，將要無所依靠。忽然聽到空中有聲音說：「你們所犯的戒律，認為沒有救助的人，不是這樣的。空王如來（King of Emptiness Tathagata）雖然已經涅槃，但他的形像還在，你們可以進入佛塔，觀看寶像眉間的白毫。」比丘們聽從了，哭泣著說：「佛像尚且如此，更何況是佛的真容呢！」於是全身投地，像大山崩塌一樣。現在他們在四方，都已成就正覺。東方阿閦佛（Akshobhya Buddha），南方寶相佛（Ratnasambhava Buddha），西方無量壽佛（Amitabha Buddha），北方微妙聲佛（Amoghasiddhi Buddha），這四位就是過去破戒的比丘。』所以如來將這種觀想命名為
【English Translation】 English version: The king doted on a beautiful concubine, obtained her through trickery, and rode her neck into the city. Oily clouds rose from all directions, and a torrential downpour ensued. Even those immortals, with their ability to command the wind and ascend to the heavens, were powerless. The 'immortal' refers to Sakyamuni Buddha (釋迦牟尼佛), and the 'concubine' refers to Yasodhara (耶輸陀羅). At the assembly of the Lotus Sutra, she will attain Buddhahood in the future, known as the Tathagata Endowed with Myriad Rays of Light (具足千萬光相如來). However, those who recite the Buddha's name only see the beautiful face of the concubine, neglecting the golden radiance of the Buddha's form, thus losing the essence of non-contempt. How can such a Samadhi of Buddha-recitation not be considered false? Furthermore, Aniruddha (阿那律) was once a leader of thieves, entering a temple to steal the jewel from the Buddha's forehead and using an arrow to keep the Buddha's lamp burning. Aniruddha means 'non-extinction,' and the reason lies here. He will become a Buddha in the future, known as the Tathagata Universal Light (普明如來). These are all similar examples. Those who recite the Buddha's name should not even despise thieves, let alone those who do not steal. The two future Buddhas are like bright suns, so why worry that the Samadhi will not be achieved?
Chapter Three: Maintaining or Breaking Precepts, Simply Generate Thoughts of the Buddha
Question: The two difficulties have been explained. The Brahma Net Sutra (梵網經) says: 'If a person receives the Buddha's precepts, they enter the ranks of all Buddhas.' Those who wear monastic robes, adorned with precepts as pure as the bright moon and necklaces of jewels, participating in the position of the Three Jewels and regulating the Seven Assemblies, should be respected! If they do not diligently uphold the precepts and their actions are erratic, what fault is there in being disrespectful? What sin is there in abandoning the precepts? I hope you can analyze this for me.
Answer: The Tathagata once said to his father, King Suddhodana (凈飯王), in the Samadhi Sea Sutra (三昧海經): 'In the past, there were four Bhikkhus who were ashamed of breaking the precepts and were about to have no refuge. Suddenly, they heard a voice in the sky saying: "You think that there is no salvation for your transgressions, but that is not the case. Although the Tathagata King of Emptiness (空王如來) has entered Nirvana, his image still remains. You can enter the pagoda and observe the white hair between the eyebrows of the precious image." The Bhikkhus followed the instruction, weeping and saying: "Even the Buddha's image is like this, how much more so is the Buddha's true form!" They prostrated themselves on the ground, like a great mountain collapsing. Now, in the four directions, they have all attained perfect enlightenment. Akshobhya Buddha (阿閦佛) in the east, Ratnasambhava Buddha (寶相佛) in the south, Amitabha Buddha (無量壽佛) in the west, and Amoghasiddhi Buddha (微妙聲佛) in the north, these four are the Bhikkhus who broke the precepts in the past.' Therefore, the Tathagata named this contemplation
佛三昧，為大寶王戒品海者，可以滌破戒之罪垢，得塵累之清凈也。此四比丘，一觀寶像僉為世雄，唸佛之人，豈得惑于破戒之僧歟？故《大集經》云：『若諸王臣，打罵出家持戒、破戒，罪同出百億佛身血。』若見被袈裟者，無論持、犯，但生佛想。佛想者，唸佛三昧也。斯之金口，明不輕之深旨也。安得恣行打罵而不懼哉？經云：『寧為心師，不師於心。』見慳貪人，作施想；見破戒人，作持戒想。夫然則不為六蔽境界所纏，蓋成六度彼岸之觀門焉！若住分別之心，自取冥司之罰，不亦哀哉！若能翻此見心，則唸佛三昧如川之流矣。」
現處湯獄不妨受記門第四
問曰：「若破戒觀佛皆成正覺，固不可輕，可信矣。如現處湯獄或嬰鬼趣，菩提難發，河清未期，安得來敬同于唸佛之士歟？」
對曰：「豈不聞夫采良藥者，必在山險，非華堂所出；集法藥者，必在於險有，非無為自出。則《首楞嚴經》說四種記：一、未發心記，二、初發心記，三、密與授記，四、現前授記。今雖現處鬼、獄，即未發心，佛記當來必發大志，遇真善友，行菩薩行，還成正覺。故不可輕，即是未發心之記也。佛說四種記時，迦葉白佛：『我等從今，當於一切眾生，生世尊想，若生輕心則為自傷。』佛言：『善哉！快說
【現代漢語翻譯】 現代漢語譯本 佛三昧（Buddha Samadhi，通過唸佛而達到的一種禪定狀態），對於那些將大寶王戒品（Mahāratnakūṭa Sūtra，大乘佛教經典）視為如海洋般重要的人來說，可以洗滌違犯戒律的罪惡污垢，從而獲得身心的清凈。這四位比丘（bhikṣu，佛教僧侶），一致認為寶像（珍貴的佛像）是世間的英雄，那麼唸佛之人，怎麼能被破戒的僧侶所迷惑呢？所以《大集經》（Mahāsaṃnipāta Sūtra，佛教經典）中說：『如果諸王大臣，打罵出家的持戒或破戒之人，其罪過等同於使百億佛身出血。』如果見到身披袈裟（kāṣāya，佛教僧侶的服裝）的人，無論他持戒與否，都應當生起對佛的敬意。所謂的『佛想』，就是念佛三昧。佛的金口玉言，闡明了不可輕視的深刻道理。怎麼可以隨意打罵僧侶而不感到畏懼呢？經中說：『寧可讓心來引導你，也不要被你的心所引導。』見到慳吝貪婪的人，要想著佈施；見到破戒的人，要想著他持戒。如果能夠這樣，就不會被六蔽（六種障礙，即貪、嗔、癡、慢、疑、不正見）的境界所纏繞，從而成就通往六度（六種修行，即佈施、持戒、忍辱、精進、禪定、智慧）彼岸的觀門！如果執著于分別之心，就會自取地獄的懲罰，不是很可悲嗎！如果能夠轉變這種見解，那麼唸佛三昧就會像川流不息的河流一樣了。 現處湯獄不妨受記門第四 有人問道：『如果破戒之人觀佛都能成就正覺（saṃyak-saṃbodhi，完全覺悟），那麼確實不可輕視，這是可以相信的。但是，如果有人現在身處湯獄（沸水地獄）或者遭受餓鬼之苦，菩提心（bodhicitta，爲了一切眾生而追求覺悟的心）難以生起，就像黃河水清遙遙無期一樣，怎麼能讓他們像唸佛之人一樣受到尊敬呢？』 回答說：『難道沒有聽說過，採摘良藥的人，一定會在險峻的山中，而不是在華麗的殿堂里；收集法藥的人，一定會在險惡的地方，而不是在無為之處自然產生。所以《首楞嚴經》（Śūraṅgama Sūtra，佛教經典）中說了四種授記：一、未發心記，二、初發心記，三、密與授記，四、現前授記。現在即使身處餓鬼或地獄，也只是未發心，佛已經預記他們將來必定會發起大志，遇到真正的善友，行菩薩行（bodhisattva-caryā，菩薩的修行），最終成就正覺。所以不可輕視，這就是未發心之記。』佛說四種授記時，迦葉（Kāśyapa，佛陀的弟子）對佛說：『我們從今以後，應當對一切眾生，生起對世尊（Bhagavān，佛的尊稱）的敬意，如果生起輕視之心，那就是傷害自己。』佛說：『說得好！說得痛快！』
【English Translation】 English version The Buddha Samadhi (a state of meditative concentration achieved through mindfulness of the Buddha), for those who regard the Mahāratnakūṭa Sūtra (a Mahayana Buddhist scripture) as an ocean of importance, can wash away the sinful defilements of violating precepts, thereby attaining purity of body and mind. These four bhikshus (Buddhist monks) unanimously consider the precious image (a revered statue of the Buddha) as the hero of the world, so how can those who are mindful of the Buddha be deluded by monks who have broken precepts? Therefore, the Mahāsaṃnipāta Sūtra (a Buddhist scripture) says: 'If kings and ministers beat or scold ordained monks, whether they uphold or break precepts, their sin is equivalent to causing a hundred billion Buddhas to bleed.' If you see someone wearing the kāṣāya (the robe of a Buddhist monk), regardless of whether they uphold or violate precepts, you should generate reverence for the Buddha. The so-called 'Buddha-thought' is the Buddha Samadhi. The golden words of the Buddha clarify the profound meaning of not despising. How can one arbitrarily beat and scold monks without fear? The scripture says: 'Rather be guided by your mind than be a master of your mind.' When you see a miserly person, think of giving; when you see someone who has broken precepts, think of them as upholding precepts. If you can do this, you will not be entangled by the six obscurations (the six hindrances: greed, hatred, delusion, pride, doubt, and wrong views), thereby accomplishing the gateway to the other shore of the six perfections (the six pāramitās: generosity, morality, patience, diligence, concentration, and wisdom)! If you cling to a discriminating mind, you will bring upon yourself the punishment of the underworld, is that not lamentable! If you can transform this view, then the Buddha Samadhi will flow like an unceasing river. Chapter Four: Receiving Predictions While in the Boiling Cauldron Someone asked: 'If those who have broken precepts can achieve saṃyak-saṃbodhi (perfect enlightenment) by contemplating the Buddha, then it is indeed not to be despised, and this is believable. However, if someone is currently in a boiling cauldron or suffering in the realm of hungry ghosts, it is difficult to generate bodhicitta (the mind of enlightenment for the sake of all beings), and the Yellow River clearing is a distant prospect. How can they be respected like those who are mindful of the Buddha?' The answer is: 'Have you not heard that those who gather good medicine must do so in dangerous mountains, not in magnificent halls; those who collect the medicine of the Dharma must do so in perilous places, not naturally in places of non-action. Therefore, the Śūraṅgama Sūtra (a Buddhist scripture) speaks of four types of predictions: 1. Prediction before aspiration, 2. Prediction at the initial aspiration, 3. Secret prediction, 4. Present prediction. Even if one is currently in the realm of hungry ghosts or hell, it is only that they have not yet generated aspiration. The Buddha has already predicted that they will surely generate great aspiration in the future, encounter true virtuous friends, practice the bodhisattva-caryā (the conduct of a bodhisattva), and ultimately achieve perfect enlightenment. Therefore, they are not to be despised, and this is the prediction before aspiration.' When the Buddha spoke of the four types of predictions, Kāśyapa (a disciple of the Buddha) said to the Buddha: 'From now on, we should generate reverence for the Bhagavan (the Blessed One, an epithet of the Buddha) in all beings. If we generate a mind of contempt, we will be harming ourselves.' The Buddha said: 'Well said! Well spoken!'
！人皆不應稱量眾生，唯有如來乃能量爾。以是因緣故，我敕諸聲聞及余菩薩，于諸眾生，應生佛想。』《華嚴經．普賢行愿品》破百萬障門亦用此想。夫如是則現居惡趣，蒙與記者，亦猶宅寶未開，不妨寶在於宅內，額珠斗沒，何廢珠隱於額中。若不念眾生為當來佛，必以六塵為寇賊，則猶防魔軍自壞其壁壘，存敵國常起于怨仇，金革所以未寧，鼙鼓於焉尚振，安得高枕于其間哉？若使不降者來降，不服者咸服，則使天下一統矣！獵獵旌旗而焉用？翩翩飛將而奚適？吾將卻馬以糞田，日出而作，日入而息，雖帝堯之聖，於我何力哉？百姓日用而不知，方明聖化之廣被矣！若能悟色、聲而為佛者，念眾生為當來佛者，必不立心前之凡境也，或想自身為本尊也，瑜伽真言深妙觀門，不謀而會。夫因想而有者，豈得不空哉？則大鵬將尺鷃以齊，太山與秋毫而一，無夷岳之僻，續𠒎之憂矣。」
問曰：「湯獄之子殊未發心，如來法王宥過與記，千光散射，十號圓明。誠如弗言，孰敢不信？原夫未悟，從何得醒耶？」
對曰：「言未悟者，亦有義焉。夫長江之源濫乎一觴，大迷之本存乎二見。若謂念外立無念，生外立無生，則生死異於涅槃也。萬佛洪音，莫之能訓矣！若了念而無念，觀生而不生，煩惱即菩提也。
【現代漢語翻譯】 現代漢語譯本：『你們都不應該衡量眾生，只有如來（Tathagata，佛的稱號之一）才能衡量。因此，我告誡所有聲聞（Sravaka，聽聞佛法而修行的弟子）以及其他菩薩（Bodhisattva，發願普度眾生的修行者），對於一切眾生，都應該生起佛的想念。』《華嚴經．普賢行愿品》破百萬障門也運用這種想法。如果這樣，那麼現在身處惡趣的眾生，得到佛的授記，就像宅內的寶藏尚未開啟，不妨礙寶藏存在於宅內；額頭上的寶珠被遮蓋，不妨礙寶珠隱藏在額中。如果不把眾生看作未來的佛，必定會把六塵（色、聲、香、味、觸、法）當作寇賊，那就好像防備魔軍，自己破壞自己的壁壘；存留敵國，常常會引起怨仇，戰爭因此不能平息，戰鼓因此還在震動，怎麼能安穩地睡覺呢？如果能使不降服的人來降服，不順從的人都順從，那麼就能使天下統一了！獵獵作響的旌旗還有什麼用？翩翩起舞的將領又有什麼用？我將卸下戰馬用來耕田，日出而作，日入而息，即使是帝堯（古代聖賢君主）的聖明，對我又有什麼作用呢？百姓每天都在用卻不知道，這才表明聖人的教化已經廣泛普及了！如果能夠領悟色、聲就是佛，念眾生為當來佛，必定不會執著於心前的凡俗境界，或者觀想自身為本尊（Yidam，密宗修法所觀想的本尊佛）。瑜伽（Yoga，一種修行方法）真言（Mantra，具有神秘力量的咒語）深妙的觀想之門，不用謀劃就能契合。因為觀想而有的東西，難道不是空性的嗎？那麼大鵬鳥就會把小麻雀看得一樣大，泰山和秋毫也一樣小，沒有偏遠山區的荒涼，也沒有害怕續斷的憂慮了。
問：『湯獄（比喻極其痛苦的境地）中的眾生尚未發菩提心，如來法王（Dharmaraja，佛的稱號之一）寬恕他們的過錯並給予授記，千光散射，十號（如來的十種稱號）圓滿光明。確實如您所說，誰敢不相信呢？但是，對於尚未覺悟的人，從哪裡才能醒悟呢？』
答：『說尚未覺悟，也有道理。長江的源頭開始於一杯水，大迷的根本在於二見（有和無）。如果認為在念頭之外建立無念，在生之外建立無生，那麼生死就不同於涅槃（Nirvana，佛教的最高境界）。那麼萬佛的洪亮聲音，也不能教導他們了！如果了知念就是無念，觀生就是不生，煩惱就是菩提（Bodhi，覺悟）啊。
【English Translation】 English version: 'You all should not measure sentient beings; only the Tathagata (one of the titles of the Buddha) can measure them. Therefore, I instruct all Sravakas (disciples who practice by listening to the Dharma) and other Bodhisattvas (beings who vow to liberate all sentient beings) to generate the thought of the Buddha towards all sentient beings.' This thought is also used in the 'Breaking Through a Million Obstacles Gate' of the 'Universal Worthy's Conduct and Vows Chapter' of the Avatamsaka Sutra. If this is the case, then sentient beings currently in evil realms, receiving the Buddha's prediction, are like a treasure in a house that has not yet been opened, which does not prevent the treasure from being inside the house; a jewel on the forehead is covered, which does not prevent the jewel from being hidden in the forehead. If one does not regard sentient beings as future Buddhas, one will surely regard the six sense objects (form, sound, smell, taste, touch, and dharma) as bandits, which is like guarding against demonic armies and destroying one's own ramparts; harboring enemy states will often cause resentment, so war cannot be quelled, and war drums are still vibrating, how can one sleep peacefully? If one can make those who do not surrender come to surrender, and those who do not obey all obey, then one can unify the world! What is the use of fluttering banners? What is the purpose of dancing generals? I will unload the warhorses to fertilize the fields, work at sunrise, and rest at sunset. Even the sagehood of Emperor Yao (an ancient sage ruler) would be of no use to me! The people use it daily without knowing it, which shows that the sage's teachings have been widely disseminated! If one can realize that form and sound are the Buddha, and think of sentient beings as future Buddhas, one will surely not cling to the mundane realm before the mind, or visualize oneself as the Yidam (a deity visualized in Tantric practice). The profound and subtle gate of Yoga (a spiritual practice) mantra (a sacred utterance with mystical power) visualization will coincide without planning. Since things exist because of visualization, how can they not be empty? Then the roc will regard the sparrow as equal, and Mount Tai and an autumn hair will be the same, without the desolation of remote mountains, and without the worry of interrupted continuation.
Question: 'The beings in the cauldron hell (a metaphor for extremely painful states) have not yet generated Bodhicitta (the mind of enlightenment), but the Tathagata Dharmaraja (one of the titles of the Buddha) forgives their faults and gives predictions, scattering thousands of lights, and the ten titles (the ten epithets of the Tathagata) are perfectly luminous. Indeed, as you say, who would dare not believe it? But for those who have not yet awakened, from where can they awaken?'
Answer: 'Saying that they have not yet awakened also has its meaning. The source of the Yangtze River begins with a cup of water, and the root of great delusion lies in dualistic views (existence and non-existence). If one thinks of establishing non-thought outside of thought, and establishing non-birth outside of birth, then birth and death are different from Nirvana (the ultimate state of liberation). Then the loud voice of ten thousand Buddhas cannot teach them! If one understands that thought is non-thought, and observes birth as non-birth, then afflictions are Bodhi (enlightenment).
一相莊嚴，斯之能悟矣！亦猶巖上群蜂已房純蜜，井中七寶何廢稱珍，皆本有之，非適今也。念未來佛，罪從何生，吾放其心，遍一切所緣之處，皆見如來，道從恚等生。於是乎，在《如來藏經》，佛告金剛慧菩薩言：『善男子，我以佛眼，觀一切眾生貪慾、恚、癡諸煩惱中，有如來智、如來眼、如來身，結加趺坐，儼然不動。乃至德相備足，如我無異。』廣說一切眾生，有如來藏，以九喻況之。《寶性論》釋而結頌言：
「『萎華中諸佛， 糞穢中真金， 地中珍寶藏， 諸果子中牙， 朽故弊壞衣， 纏裹真金像， 貧賤醜陋女， 懷轉輪聖王， 焦黑泥模中， 有上妙寶像。 眾生貪瞋癡， 妄想煩惱等， 塵勞諸境中， 皆有如來藏。 下至阿鼻獄， 皆有如來身， 真如清凈法， 名為如來體。』
「以此文證湯獄之記，頓覺明焉。三昧門自然洞啟。」
問曰：「至人用心，澹然清凈，攀緣永絕。今說放心遍緣一切所緣之處皆見如來，教何在焉？」
對曰：「亦有教說，起心遍緣六塵三業仍發妙愿，入佛境界，一一緣起不離如來，名悉皆見矣。此是圓見，非由眼也。故《涅槃經》云：『聲聞人雖有天眼，名為肉眼；學大乘者雖有
【現代漢語翻譯】 現代漢語譯本 一個法相的莊嚴，就能領悟真理！這就像巖石上的蜂巢已經釀滿了純凈的蜂蜜，井中的七寶為何不能稱之為珍貴，這些都是本來就有的，不是現在才出現的。想到未來的佛，罪惡從何而生？我放開自己的心，遍及一切所緣之處，都能見到如來，道卻從嗔恚等煩惱中產生。因此，在《如來藏經》（Tathāgatagarbha Sūtra）中，佛告訴金剛慧菩薩（Vajramati Bodhisattva）說：『善男子，我以佛眼觀察一切眾生貪慾、嗔恚、愚癡等各種煩惱之中，有如來智、如來眼、如來身，結跏趺坐，端莊不動。乃至功德相好完備，和我沒有差別。』廣泛地說明一切眾生都有如來藏，用九個比喻來比況。《寶性論》（Ratnagotravibhāga）解釋並總結說： 『枯萎的花朵中諸佛，糞便污穢中的真金， 地下的珍寶寶藏，各種果實中的種子， 朽爛破舊的衣服，包裹著的真金佛像， 貧賤醜陋的女子，懷著轉輪聖王， 焦黑的泥土模具中，有最上等的寶像。 眾生的貪婪、嗔恨、愚癡，虛妄的念頭和煩惱等， 塵世勞苦的各種境界中，都有如來藏。 下至阿鼻地獄，都有如來之身， 真如清凈的法，名為如來的本體。』 用這段經文來證明湯獄的記載，頓時就明白了。三昧之門自然洞開。 有人問：『得道之人用心，淡泊清凈，攀緣之心永遠斷絕。現在說放開自己的心，遍及一切所緣之處都能見到如來，這教義在哪裡呢？』 回答說：『也有教義說，發起心念，遍緣六塵三業，仍然能發出妙愿，進入佛的境界，每一個緣起都不離如來，這就可以說是都見到了。這是圓滿的見解，不是通過眼睛看到的。所以《涅槃經》（Nirvana Sutra）說：『聲聞人雖然有天眼，也只是肉眼；學習大乘的人雖然有』
【English Translation】 English version With just one aspect of solemnity, one can awaken to the truth! It is like the honeycomb on the cliff already filled with pure honey, or the seven treasures in the well, why can't they be called precious? All these are inherent, not just appearing now. Thinking of the future Buddha, where does sin arise from? I release my mind, pervading all that is conditioned, and I see the Tathāgata (如來), yet the path arises from anger and other afflictions. Therefore, in the Tathāgatagarbha Sūtra (如來藏經), the Buddha tells Vajramati Bodhisattva (金剛慧菩薩): 'Good man, with my Buddha-eye, I observe that within the greed, hatred, and delusion of all sentient beings, there is the Tathāgata-wisdom, Tathāgata-eye, and Tathāgata-body, sitting in full lotus posture, dignified and unmoving. Even with all virtues and marks complete, no different from me.' It extensively explains that all sentient beings have the Tathāgatagarbha, using nine metaphors to illustrate it. The Ratnagotravibhāga (寶性論) explains and concludes with a verse: 'Buddhas within withered flowers, true gold within filth, Treasures hidden in the earth, sprouts within fruits, Rotten and worn-out clothes, wrapping a true golden statue, A poor and ugly woman, carrying a Chakravartin King (轉輪聖王), In a charred mud mold, there is a supreme and wonderful treasure statue. Sentient beings' greed, hatred, and delusion, deluded thoughts and afflictions, In the various realms of worldly toil, all have the Tathāgatagarbha. Even down to Avīci Hell (阿鼻獄), there is the Tathāgata-body, The pure Dharma of Suchness (真如), is called the Tathāgata's essence.' Using this passage to verify the records of the 'boiling hell', one suddenly understands. The Samadhi gate naturally opens. Someone asks: 'The mind of a realized being is serene and pure, with all clinging permanently severed. Now you say to release the mind and pervade all that is conditioned, seeing the Tathāgata everywhere. Where is the teaching in this?' The answer is: 'There is also a teaching that says, arouse the mind, pervade the six sense objects and three karmas, and still generate wonderful vows, entering the Buddha's realm. Every arising is inseparable from the Tathāgata, and this can be called seeing all. This is complete seeing, not through the eye. Therefore, the Nirvana Sutra (涅槃經) says: 'Although the Śrāvakas (聲聞人) have the divine eye, it is still a physical eye; those who study the Mahayana, although they have'
肉眼，名為佛眼。何以故？曉了己身，有佛性故。』又如《勝天王經》中，佛告天王菩薩摩訶薩：『以方便力行般若波羅蜜，於一切法，心緣自在。緣一切色，愿得佛色，無所得故；心緣眾聲，愿得如來微妙音聲；心緣眾香，愿得如來清凈戒香；心緣諸味，愿得如來味中第一大丈夫相；心緣諸觸，愿得如來柔軟手掌；心緣諸法，愿得如來寂靜之心；心緣自身，愿得佛身；心緣自口，愿得佛口；心緣自意，愿得如來平等之意。』天王菩薩摩訶薩行般若波羅蜜，無有一心、一行空過不向薩婆若者，遍緣諸法而能不著，觀見諸法，無不趣向菩提之道。菩薩修習諸行，皆因外緣而得成立。又如大地住在水上，若鑿池井，即得水用；其不鑿者，無由見之。如是聖智境界遍一切法，若有勤修般若方便，則便得之；其不修者，云何能得心緣之理？豈不大哉！」
觀空、無我擇善而從門第五
問曰：「即動而靜，靜為躁君，即凡而聖，聖隱凡內，謹聞遐旨。又三教無我，理既不殊，擇善而從，其義焉在？」
對曰：「三教之理也，名未始異，理未始同。且夫子四絕中：一無我者，謙光之義，為無我也；道無我者，長而不宰，為無我也；佛無我者，觀五蘊空，為無我也。上二教門都不明五蘊，孰辨其四諦、六度萬行、
【現代漢語翻譯】 現代漢語譯本 『肉眼，名為佛眼。何以故？曉了己身，有佛性故。』又如《勝天王經》中，佛告天王菩薩摩訶薩（bodhisattva mahāsattva， महान्त बोधिसत्त्व）：『以方便力行般若波羅蜜（prajñāpāramitā， प्रज्ञापारमिता），於一切法，心緣自在。緣一切色，愿得佛色，無所得故；心緣眾聲，愿得如來微妙音聲；心緣眾香，愿得如來清凈戒香；心緣諸味，愿得如來味中第一大丈夫相；心緣諸觸，愿得如來柔軟手掌；心緣諸法，愿得如來寂靜之心；心緣自身，愿得佛身；心緣自口，愿得佛口；心緣自意，愿得如來平等之意。』天王菩薩摩訶薩行般若波羅蜜，無有一心、一行空過不向薩婆若（sarvajña， सर्वज्ञ）者，遍緣諸法而能不著，觀見諸法，無不趣向菩提之道。菩薩修習諸行，皆因外緣而得成立。又如大地住在水上，若鑿池井，即得水用；其不鑿者，無由見之。如是聖智境界遍一切法，若有勤修般若方便，則便得之；其不修者，云何能得心緣之理？豈不大哉！」
觀空、無我擇善而從門第五
問曰：『即動而靜，靜為躁君，即凡而聖，聖隱凡內，謹聞遐旨。又三教無我，理既不殊，擇善而從，其義焉在？』
對曰：『三教之理也，名未始異，理未始同。且夫子四絕中：一無我者，謙光之義，為無我也；道無我者，長而不宰，為無我也；佛無我者，觀五蘊空，為無我也。上二教門都不明五蘊，孰辨其四諦、六度萬行、
【English Translation】 English version 『The physical eye is called the Buddha eye. Why? Because one understands one's own body and has Buddha-nature.』 Furthermore, in the Sheng Tian Wang Jing (Sūtra of the King Who Conquers), the Buddha told the King, a Bodhisattva Mahasattva (bodhisattva mahāsattva, महान्त बोधिसत्त्व): 『Using the power of skillful means to practice Prajñāpāramitā (prajñāpāramitā, प्रज्ञापारमिता), one's mind is free and at ease with all dharmas. When the mind contemplates all forms, one vows to attain the Buddha's form, because there is nothing to be attained. When the mind contemplates all sounds, one vows to attain the Tathāgata's (如來) subtle and wonderful voice. When the mind contemplates all fragrances, one vows to attain the Tathāgata's pure precepts fragrance. When the mind contemplates all tastes, one vows to attain the Tathāgata's foremost great hero aspect among tastes. When the mind contemplates all tactile sensations, one vows to attain the Tathāgata's soft and gentle hands. When the mind contemplates all dharmas, one vows to attain the Tathāgata's tranquil mind. When the mind contemplates oneself, one vows to attain the Buddha's body. When the mind contemplates one's own mouth, one vows to attain the Buddha's mouth. When the mind contemplates one's own mind, one vows to attain the Tathāgata's mind of equality.』 When the King, a Bodhisattva Mahasattva, practices Prajñāpāramitā, not a single thought or action is wasted, not directed towards Sarvajña (sarvajña, सर्वज्ञ). One contemplates all dharmas without attachment, and seeing all dharmas, all lead towards the path of Bodhi. A Bodhisattva cultivates all practices, all established through external conditions. It is like the earth resting on water; if one digs a pond or well, one obtains water for use; those who do not dig have no way to see it. Thus, the realm of sacred wisdom pervades all dharmas; if one diligently cultivates the skillful means of Prajñā, one will obtain it; those who do not cultivate, how can they obtain the principle of mental contemplation? Is it not great indeed!』
Chapter Five: Observing Emptiness and Non-Self, Choosing the Good and Following It
Question: 『Being in motion yet still, stillness is the master of agitation; being ordinary yet holy, holiness is hidden within the ordinary. I respectfully hear your profound meaning. Furthermore, the three teachings all speak of non-self, and the principles are not different. What is the meaning of choosing the good and following it?』
Answer: 『The principles of the three teachings, the names have never been different, but the principles have never been the same. Moreover, in Confucius's four negations: one is non-self, which is the meaning of humility and radiance, this is non-self; the Daoist non-self is to nurture without dominating, this is non-self; the Buddhist non-self is to contemplate the emptiness of the five skandhas, this is non-self. The above two teachings do not clarify the five skandhas, so who can distinguish their Four Noble Truths, Six Perfections, and myriad practices?
賢聖階級？蔑然無聞，但和光同塵，保雌守靜，既慈且儉，不敢為天下先，各一聖也，安用商摧其淺深歟？三教無我明矣。擇善而從者，謂三性之理，理無不在，修心之士，擇善而從，蓋謂不善無益於至真，無記雙亡于善惡，妨亂佛理，何莫由斯？故聖人簡之而不取也，故《涅槃經》云：『一闡提者，心不攀緣一切善法，乃至不生一念之善。』是知，唸佛三昧，善之最上，萬行元首，故曰三昧王焉。」
無善可擇，無惡可棄門第六
問曰：「若擇善而從者，何不擇諸佛之善，棄眾生之惡，乃念未來諸佛，而同過、現正覺耶？」
對曰：「不易來問，自成我答。何者？擇善而從者，蓋不得已而言之，為力微任重，不能即惡而善、即妄而真，故以明之。茍能念未來之佛，葉不輕之行，天地一指，萬物一馬，眾生皆佛，此土常凈，異鹙子之土石砂礫，同梵王之珍寶莊嚴，擇善之至矣！無惡可棄矣！即天臺智者，釋《法華經》明絕待之妙，引證曰：
「『眾生見劫盡， 大火所燒時， 我此土安隱， 天人常充滿， 園林諸堂閣， 種種寶莊嚴。』
「又《勝天王經》曰：『佛所住處，實無穢土，眾生薄福，而見不凈。』良在此焉。梵雲南無，唐言歸命；梵云阿彌陀，唐言無量壽。
【現代漢語翻譯】 現代漢語譯本：賢聖的階級又算得了什麼呢？默默無聞罷了。只要做到和光同塵，保持柔弱，堅守清靜，既慈愛又節儉，不爭做天下先，每個人都可以成為聖人，又何必去商議推敲他們境界的深淺呢？三教所說的『無我』的道理已經很明白了。所謂『選擇善的而遵從』，說的是三性（遍計所執性、依他起性、圓成實性）的道理，真理無處不在，修行的人選擇善的而遵從，是因為不善對於達到至真之境毫無益處，無記之性在善惡之間同時消亡，擾亂佛理，沒有不是因為這個原因的。所以聖人簡略地對待它而不取用。所以《涅槃經》（Nirvana Sutra）中說：『一闡提（icchantika，斷善根的人）就是指心不攀緣一切善法，乃至不生起一個善念的人。』由此可知，唸佛三昧（nianfo samadhi，唸佛的禪定）是善中之最上，是萬行的首領，所以被稱為三昧王啊。
無善可擇，無惡可棄 第六
問：如果說要選擇善的而遵從，為什麼不選擇諸佛的善，拋棄眾生的惡，卻要念未來諸佛，而等同於過去、現在已經證悟的佛呢？
答：你不直接問，卻自己形成了我的答案。為什麼呢？所謂選擇善的而遵從，實在是不得已才這樣說的，因為力量微小而責任重大，不能立刻將惡轉為善、將虛妄轉為真實，所以才這樣說明。如果能夠念未來之佛，傚法不輕菩薩（Sadāparibhūta，常不輕菩薩）的行為，視天地為一指，視萬物為一馬，眾生皆是佛，此土常是清凈的，不同於舍利弗（Śāriputra）所見國土的土石砂礫，而如同梵天（Brahmā）所見國土的珍寶莊嚴，這就是選擇善的極致了！沒有惡可以拋棄了！就像天臺智者大師（Tiāntái Zhìzhě，智顗）解釋《法華經》（Lotus Sutra）時，闡明絕待（絕對待）的妙理，引用經文說：
『眾生見劫盡，大火所燒時， 我此土安隱，天人常充滿， 園林諸堂閣，種種寶莊嚴。』
又《勝天王經》（Śrīmālādevī Siṃhanāda Sūtra）說：『佛所居住的地方，實際上沒有污穢的國土，只是眾生福報淺薄，所以才看到不凈。』道理就在這裡啊。梵文『南無（Namo）』，翻譯成漢語就是『歸命』；梵文『阿彌陀（Amitābha）』，翻譯成漢語就是『無量壽』。
【English Translation】 English version: What are the ranks of the wise and the saints? They are merely unheard of. Just blend in with the world, maintain gentleness and preserve tranquility, be both compassionate and frugal, and not dare to be the first in the world. Each person can become a saint. Why bother to discuss and analyze the depth of their attainments? The doctrine of 'no-self' in the three teachings is already clear. The so-called 'choosing the good and following it' refers to the principle of the three natures (parikalpita-svabhava, paratantra-svabhava, parinispanna-svabhava). Truth is everywhere. Those who cultivate the mind choose the good and follow it because unwholesomeness is of no benefit to reaching the ultimate truth, and the state of neutral indifference vanishes between good and evil, disturbing Buddhist principles. Is there any other reason for this? Therefore, the sages treat it simply and do not adopt it. Therefore, the Nirvana Sutra says: 'Icchantikas (icchantika, those who have severed their roots of goodness) are those whose minds do not cling to any wholesome dharmas, and do not even generate a single wholesome thought.' From this, it is known that the nianfo samadhi (nianfo samadhi, the samadhi of Buddha-name recitation) is the most supreme of all good deeds and the leader of all practices, hence it is called the King of Samadhis.
Chapter Six: No Good to Choose, No Evil to Abandon
Question: If one should choose the good and follow it, why not choose the goodness of all Buddhas and abandon the evil of sentient beings, but instead recite the names of future Buddhas, equating them with the enlightened Buddhas of the past and present?
Answer: You do not ask directly, but you yourself have formed my answer. Why? The so-called 'choosing the good and following it' is only said as a last resort, because one's strength is weak and the responsibility is heavy, and one cannot immediately transform evil into good, or delusion into truth. Therefore, it is explained in this way. If one can recite the name of the future Buddha and emulate the practice of Sadāparibhūta (Sadāparibhūta, Never Disparaging Bodhisattva), seeing heaven and earth as one finger, all things as one horse, all beings as Buddhas, and this land as eternally pure, different from the land of Śāriputra (Śāriputra) with its soil, stones, sand, and gravel, and like the land of Brahmā (Brahmā) adorned with precious jewels, then this is the ultimate in choosing the good! There is no evil to abandon! Just like the Tiantai Master Zhìyǐ (Tiāntái Zhìzhě, Zhìyǐ) explaining the Lotus Sutra, elucidating the wonderful principle of absolute relativity, quoting the sutra:
'When beings see the end of the kalpa, Consumed by a great fire, My land is peaceful and secure, Always filled with gods and humans, Gardens, groves, mansions, and pavilions, Adorned with various treasures.'
Furthermore, the Śrīmālādevī Siṃhanāda Sūtra says: 'The place where the Buddha dwells is actually without impure lands, but sentient beings have shallow blessings, and therefore see impurity.' The truth lies here. The Sanskrit word 'Namo' is translated into Chinese as 'Guīmìng' (taking refuge); the Sanskrit word 'Amitābha' is translated into Chinese as 'Wúliàngshòu' (Immeasurable Life).
三世諸佛，豈祇一佛而有壽量耶？今與子同念於三世彌陀，同生於十方極樂，有何不可？而欲鹢路退飛哉？夫然則烈三昧之猛焰也，不居於纖妄蚊蚋，鏗十念之洪鐘也，不間于散亂稱佛，明矣。念彌陀通三世既爾，念諸佛菩薩，不亦然歟？」
問曰：「念未來佛，即與過、現諸佛等者，愿聞其理也。」
對曰：「《華嚴經》云：『一切諸如來，同共一法身，一身一智慧，力、無畏亦然。』《楞伽》偈云：『迦葉、拘留孫、拘那含我是，以此四種等，我為佛子說。』言四等者，一、字等，同名佛也，二、語等，皆具迦陵頻伽梵音聲相，三、法等，盡得菩提分法無障礙智也，四、身等，法身、色身相好無差也。《起信論》云：『依方故迷，方實不轉。』夫如是則悟者悟於一方，群方自正；念者念於一佛，諸佛現前。經所謂：『水不上升，月不下降。』光凈因緣，虛空皓月，現於清水；彼佛不來，我身不往，唸佛因緣，如來寶月，現於心水。如說頌曰：『菩薩清涼月，游於畢竟空，眾生心水凈，菩提影現中。』」
一切眾生肉不可食門第七
問曰：「肉者人之所食，而唸佛之家，絕之何耶？」
對曰：「夫尸毗救鴿，上稱方平者，王禽異也，保命一也。安得固食其肉，用資敗軀，而兀兀然，
【現代漢語翻譯】 現代漢語譯本：三世諸佛，難道只有一佛才有壽命長短的分別嗎？現在我和你一同唸誦三世的阿彌陀佛（Amitabha），一同往生到十方極樂世界（Sukhavati），有什麼不可以的呢？為什麼要像鹢鳥一樣倒退飛行呢？如此說來，猛烈的三昧真火，不會停留在細微虛妄的蚊蚋身上；洪亮的十念鐘聲，不會因為散亂而停止稱念佛號，這是很明顯的道理。唸誦阿彌陀佛可以貫通三世既然是這樣，那麼唸誦諸佛菩薩，不也是一樣的嗎？」
問：『唸誦未來的佛，就和過去、現在的諸佛相等，希望聽您說說其中的道理。』
答：『《華嚴經》（Avatamsaka Sutra）說：『一切諸如來，同共一法身，一身一智慧，力、無畏亦然。』《楞伽經》（Lankavatara Sutra）的偈頌說：『迦葉（Kasyapa）、拘留孫（Krakucchanda）、拘那含（Kanakamuni）就是我，憑藉這四種相等，我為佛子們宣說。』所說的四種相等，一是字等，都名為佛；二是語等，都具有迦陵頻伽（Kalavinka）的梵音聲相；三是法等，都得到菩提分法（bodhipakkhiya-dhammas）的無障礙智慧；四是身等，法身（Dharmakaya）、色身（Rupakaya）的相好沒有差別。《起信論》（Awakening of Faith in the Mahayana）說：『因為執著方位所以迷惑，方位實際上並沒有轉動。』像這樣，那麼覺悟的人覺悟於一個方位，所有方位自然端正；唸佛的人唸誦一尊佛，諸佛都會顯現在眼前。經書上說：『水不會上升，月亮不會下降。』因為光明的清凈因緣，虛空中皎潔的月亮，會顯現在清水中；彼佛沒有來，我身沒有去，因爲念佛的因緣，如來的寶月，會顯現在心中。如頌所說：『菩薩清涼月，游於畢竟空，眾生心水凈，菩提影現中。』
一切眾生肉不可食門第七
問：『肉是人們所食用的，而唸佛的人家，卻斷絕食用，這是為什麼呢？』
答：『從前尸毗王（King Sibi）爲了救鴿子，不惜割肉，被人們稱讚為公平，是因為國王和禽鳥雖然不同，但保全性命的願望是一樣的。怎麼能忍心食用它們的肉，用來滋養自己敗壞的身體，而心安理得呢？』
【English Translation】 English version: Do the Buddhas of the three times have different lifespans for each Buddha? Now, I and you together recite the Amitabha (Amitabha) of the three times, and together are reborn in the Sukhavati (Sukhavati) of the ten directions. What is impossible about that? Why would you want to fly backwards like an egret? If that is the case, then the fierce flames of samadhi will not dwell on the tiny and false mosquitoes, and the loud sound of the ten recitations will not be interrupted by distracted chanting of the Buddha's name. This is clear. Since reciting Amitabha can connect the three times, then reciting all Buddhas and Bodhisattvas, isn't it the same?'
Question: 'Reciting the future Buddha is the same as the Buddhas of the past and present. I would like to hear the reason for this.'
Answer: 'The Avatamsaka Sutra says: 'All Tathagatas share one Dharma body, one body, one wisdom, power, and fearlessness are also the same.' The verses of the Lankavatara Sutra say: 'Kasyapa (Kasyapa), Krakucchanda (Krakucchanda), and Kanakamuni (Kanakamuni) are me. With these four equalities, I speak to the Buddha's disciples.' The four equalities are: first, word equality, all are named Buddha; second, speech equality, all have the Brahma sound of the Kalavinka (Kalavinka); third, Dharma equality, all obtain the unobstructed wisdom of the bodhipakkhiya-dhammas (bodhipakkhiya-dhammas); fourth, body equality, the Dharmakaya (Dharmakaya) and Rupakaya (Rupakaya) have no difference in their marks and characteristics. The Awakening of Faith in the Mahayana says: 'Because of attachment to direction, there is delusion, but direction does not actually move.' If this is the case, then the enlightened person is enlightened in one direction, and all directions are naturally correct; the person who recites the Buddha recites one Buddha, and all Buddhas will appear before them. The sutra says: 'Water does not rise, the moon does not descend.' Because of the pure causes and conditions of light, the bright moon in the empty sky appears in clear water; that Buddha does not come, my body does not go, because of the causes and conditions of reciting the Buddha, the jewel-like moon of the Tathagata appears in the water of the heart. As the verse says: 'The Bodhisattva's cool moon travels in the ultimate emptiness, the water of sentient beings' hearts is pure, and the shadow of Bodhi appears within.'
Chapter Seven: On the Inadmissibility of Eating the Flesh of All Sentient Beings
Question: 'Meat is what people eat, but why do those who recite the Buddha abstain from it?'
Answer: 'In the past, King Sibi (King Sibi) saved a dove, and was praised for his fairness, because although the king and the bird are different, the desire to preserve life is the same. How can one bear to eat their flesh, use it to nourish one's decaying body, and feel at ease?'
不知其懼哉？茍能悟之，為未來諸佛者，孰肯飛白刃于赤鱗，放蒼鷹于狡兔，如夕蛾投火自取其斃歟！故《楞伽》、《寶積經》、〈佛語心品〉偈云：
「『為利殺眾生， 以財網諸肉， 二俱是惡業， 死墮叫喚獄。』
「以斯聖旨，若不施此財，則網者、屠者自息矣。且龍樹不輕於鴿雀，高僧不跨于蟲蟻。或問其故，答曰：『斯之與吾，同在生死，彼或將先成正覺，安可妄輕耶？』輕尚不可，豈得專食其血肉哉？《寶性論》云：『《如來藏經》中告舍利弗言：「眾生者，即是第一義諦，即是如來藏，即是法身，即是菩提。」』吾謂，太唯逐塊，不知逐人，塊終不息；唯念過、現不念未來，慢終不息。若如師子而逐於人，其塊自息。聞夫敬、慢之道，一以貫之，則移敬就慢，均父母于平人，逆之甚也！移慢就敬，均平人于父母，孝之大也！故《梵網經》云：『六道眾生，皆是我父母，孝名為戒。』良在茲焉。觀六道為當來佛者，父母之談，猶近言耳。若能等沙彌之救蟻，促壽更延；同流水之濟魚，天華雨𧂐。革曠劫眾生之見，念未來善逝之身，糞穢之內，知有真金；重云之間，信有明月。則食肉之昏霧，生死之煙霾，慧風掃之，於三昧長空矣！《梵網經》云：『我是已成佛，汝是當成佛，常作如是
【現代漢語翻譯】 現代漢語譯本：難道不知道這是可怕的嗎？如果能夠領悟這個道理，作為未來諸佛的人，誰又肯用鋒利的刀刃去傷害魚，放蒼鷹去捕捉狡猾的兔子，像飛蛾撲火一樣自取滅亡呢！所以《楞伽經》（Laṅkāvatāra Sūtra，佛教經典）、《寶積經》（Ratnakūṭa Sūtra，大乘佛教經典彙編）、〈佛語心品〉的偈頌說： 『爲了利益而殺害眾生，用錢財來捕捉各種動物，這兩種都是惡業，死後會墮入叫喚地獄。』 根據這些聖人的教誨，如果不施捨這些錢財，那麼捕魚的人、屠宰的人自然就會停止他們的行為。而且龍樹（Nāgārjuna，印度佛教哲學家）不會輕視鴿子和麻雀，高僧不會跨過蟲子和螞蟻。有人問這是什麼緣故，回答說：『它們和我們一樣，都在生死輪迴之中，它們或許將先成就正覺，怎麼可以隨意輕視呢？』輕視尚且不可以，怎麼可以專門吃它們的血肉呢？《寶性論》（Ratnagotravibhāga，佛教論著）說：『《如來藏經》（Tathāgatagarbha Sūtra，佛教經典）中告訴舍利弗（Śāriputra，佛陀十大弟子之一）說：「眾生，就是第一義諦（paramārtha-satya，最高的真理），就是如來藏（tathāgatagarbha，如來所具有的清凈佛性），就是法身（dharmakāya，佛的法性之身），就是菩提（bodhi，覺悟）。」』我認為，太執著于追逐肉塊，不知道追逐人，那麼肉塊終究不會停止；只想著過去和現在，不考慮未來，傲慢終究不會停止。如果像獅子一樣追逐人，那麼肉塊自然就會停止。聽聞恭敬和傲慢的道理，用一個道理貫穿始終，那麼把恭敬轉移到傲慢上，把父母和平常人一樣看待，這是非常悖逆的！把傲慢轉移到恭敬上，把平常人和父母一樣看待，這是最大的孝順！所以《梵網經》（Brahmajāla Sūtra，佛教經典）說：『六道眾生，都是我的父母，孝順就叫做戒。』道理就在這裡。把六道眾生看作是未來的佛，那麼把眾生看作父母的說法，還只是比較接近的說法。如果能夠像沙彌（śrāmaṇera，佛教出家男子）救螞蟻一樣，就能延長壽命；像流水救魚一樣，天上會降下天花。改變曠劫以來對眾生的看法，想著未來善逝（sugata，佛的稱號之一）之身，即使在糞便污穢之中，也要知道有真金；即使在重重烏雲之間，也要相信有明月。那麼吃肉的昏暗迷霧，生死的煙塵陰霾，就會被智慧之風掃除，顯現在三昧（samādhi，精神集中）的長空之中！《梵網經》（Brahmajāla Sūtra，佛教經典）說：『我是已成佛，你是當成佛，常常這樣想』
【English Translation】 English version: Are they unaware of the fear? If they could understand this, who among those destined to become future Buddhas would willingly wield sharp blades against fish, or release falcons upon cunning rabbits, like moths drawn to fire, bringing about their own demise! Therefore, the Laṅkāvatāra Sūtra (Buddhist scripture), the Ratnakūṭa Sūtra (collection of Mahayana Buddhist scriptures), and the verses in the 『Mind Chapter of the Buddha』 say: 『To kill living beings for profit, to use wealth to ensnare various creatures, both are evil deeds, and after death, one falls into the hell of wailing.』 According to these sacred teachings, if this wealth is not given, then the fishermen and butchers will naturally cease their actions. Moreover, Nāgārjuna (Indian Buddhist philosopher) did not belittle pigeons and sparrows, and eminent monks did not step over insects and ants. If one asks the reason for this, the answer is: 『They and we are alike, all within the cycle of birth and death; they may attain perfect enlightenment before us, how can we carelessly despise them?』 Even despising is not permissible, how can we exclusively consume their flesh and blood? The Ratnagotravibhāga (Buddhist treatise) says: 『In the Tathāgatagarbha Sūtra (Buddhist scripture), Śāriputra (one of the Buddha's ten principal disciples) is told: 「Living beings are the ultimate truth (paramārtha-satya), they are the Tathāgatagarbha (the pure Buddha-nature possessed by all beings), they are the Dharmakāya (the body of the Dharma, the law), they are Bodhi (enlightenment).」』 I believe that being too fixated on chasing after pieces of meat, without considering the person, will not stop the meat from appearing; only thinking of the past and present, without considering the future, will not stop arrogance. If one chases after the person like a lion, then the meat will naturally cease to appear. Hearing the principles of respect and arrogance, and applying one principle throughout, then shifting respect to arrogance, treating parents the same as ordinary people, is extremely perverse! Shifting arrogance to respect, treating ordinary people the same as parents, is the greatest filial piety! Therefore, the Brahmajāla Sūtra (Buddhist scripture) says: 『The beings of the six realms are all my parents, filial piety is called the precept.』 The truth lies here. Viewing the beings of the six realms as future Buddhas, then speaking of them as parents is still a close analogy. If one can extend life like a śrāmaṇera (Buddhist novice monk) saving ants; like flowing water saving fish, heavenly flowers will rain down. Transforming the view of living beings from countless kalpas, thinking of the body of the future Sugata (one of the titles of the Buddha), even within filth and impurity, know that there is true gold; even between layers of dark clouds, believe that there is a bright moon. Then the dark mist of eating meat, the smoky haze of birth and death, will be swept away by the wind of wisdom, appearing in the vast sky of samādhi (mental concentration)! The Brahmajāla Sūtra (Buddhist scripture) says: 『I am the Buddha who has already attained enlightenment, you are the Buddha who will attain enlightenment, always think like this』
信，戒品已具足。』豈得不念之哉？」
問曰：「肉不可食，信之矣。五辛如何？」
對曰：「聖教明之。《大佛頂經》云：『佛告阿難：「是五種辛，熟食發淫，生啖增恚。如是世界食辛之人，縱能宣說十二部經，十方天仙嫌其臭穢，咸皆遠離；諸餓鬼等，因彼食次，舐其唇吻，常與鬼住。福德日消，長無利益。是食辛人，修三摩地，菩薩天仙十方善神不來守護，大力魔王得其方便。」佛告阿難：「修菩提者，永斷五辛，是則名為第一增進修行漸次。」』斯金口也，不亦誠哉？酒固不可言耳，《百喻經》云：『昔有貧人，在路而行，遇得一囊金錢，心大喜躍，即便數之，數未能周，錢主忽至，盡還奪去。其人當時，悔不疾去，懊惱之情，甚為苦極。遇佛法者，亦復如是，雖得值遇三寶福田，不勤方便修行，而好多聞，忽爾命終，墮三惡道，如彼愚人，還為其主，奪錢而去。偈曰：
「『今日營此事， 明自營彼事， 樂著不觀苦， 不覺死賊至， 匆匆營眾務， 凡人無不爾， 如彼數錢人， 其事亦如是。』」
已上七門，儘是念未來諸佛，以通三世之意也。若慾念于彌勒佛者，必得上生兜率天宮，見慈氏之尊，則彌天釋道安，為其首唱耳。
唸佛三昧寶王論卷
【現代漢語翻譯】 現代漢語譯本 『信心和戒律都已經完備。』 難道能不憶念這些嗎？」
有人問：『肉不能吃，我信服了。那麼五辛（指蒜、蔥、韭菜、薤、興渠）怎麼樣呢？』
回答說：『聖教對此有明確說明。《大佛頂經》中說：『佛告訴阿難：「這五種辛菜，煮熟了吃會助長淫慾，生吃會增長嗔恚。像這樣，食用辛菜的人，即使能夠宣講十二部經，十方天仙也會嫌棄他們的臭味，全都遠離；各種餓鬼等，會因為他們吃東西時，舔他們的嘴唇，常常和鬼住在一起。福德日益消減，長久沒有利益。這種吃辛菜的人，修習三摩地（正定），菩薩天仙和十方善神不會來守護，大力魔王會得到機會。」佛告訴阿難：「修習菩提（覺悟）的人，永遠斷除五辛，這才能稱為第一增進修行的漸次。」』 這是佛的金口玉言，難道不真實嗎？至於酒，更不用說了。《百喻經》中說：『從前有個窮人，在路上走，撿到一個裝滿金錢的袋子，心裡非常高興，就數那些錢，還沒數完，錢的主人忽然來了，把錢全都搶了回去。那個人當時後悔沒有趕緊離開，懊惱的心情，非常痛苦。遇到佛法的人，也是這樣，雖然有幸遇到三寶（佛、法、僧）福田，卻不勤奮方便修行，而只是喜歡多聽，忽然命終，墮入三惡道，就像那個愚人，錢還是被主人搶走了。偈語說：
「『今天忙這件事， 明天忙那件事， 貪圖享樂不看苦， 不覺死亡賊已至， 匆匆忙忙營眾務， 凡人沒有不這樣， 就像那個數錢人， 他的事情也是這樣。』」
以上七個方面，都是憶念未來諸佛，以通達過去、現在、未來三世的意義。如果想要憶念彌勒佛（Maitreya Buddha），必定能夠往生到兜率天宮（Tushita Heaven），見到慈氏（Maitreya）之尊，彌天釋道安（Shi Dao'an）是最初倡導這件事的人。
唸佛三昧寶王論卷
【English Translation】 English version 'Faith and precepts are already complete.' How can one not be mindful of them?'
Someone asked: 'Meat is not to be eaten, I believe that. What about the five pungent spices (garlic, onions, leeks, chives, and asafoetida)?'
The answer is: 'The sacred teachings clearly explain this. The Śūraṅgama Sūtra says: 'The Buddha told Ānanda (Buddha's attendant): 'These five pungent spices, when eaten cooked, incite lust; when eaten raw, increase anger. Those in this world who eat these spices, even if they can expound the twelve divisions of the scriptures, the gods and immortals of the ten directions dislike their foul odor and all stay far away; various hungry ghosts, because of their eating, lick their lips and mouths, and constantly dwell with ghosts. Blessings and virtues diminish daily, and there is no benefit in the long run. Those who eat these spices, when cultivating samādhi (concentration), bodhisattvas, gods, immortals, and virtuous deities of the ten directions do not come to protect them, and powerful demon kings obtain an opportunity.' The Buddha told Ānanda (Buddha's attendant): 'Those who cultivate bodhi (enlightenment) should forever cut off the five pungent spices; this is called the first gradual step in advancing cultivation.' These are the golden words of the Buddha, are they not true? As for alcohol, it goes without saying. The Sūtra of One Hundred Parables says: 'Once upon a time, there was a poor man walking on the road who found a bag full of gold coins. He was overjoyed and began to count them. Before he could finish counting, the owner of the money suddenly appeared and took all the money back. At that time, the man regretted not leaving quickly and felt extremely distressed. Those who encounter the Buddha's teachings are also like this. Although they are fortunate enough to encounter the field of merit of the Three Jewels (Buddha, Dharma, Sangha), they do not diligently cultivate expedient means but only like to hear a lot. Suddenly, they die and fall into the three evil realms, just like that foolish man whose money was taken back by the owner. The verse says:
'Today busy with this affair, Tomorrow busy with that affair, Delighting in pleasure, not seeing suffering, Not aware that the thief of death has arrived, Hurriedly busy with all kinds of affairs, Ordinary people are all like this, Like that man counting money, His affair is also like this.'"
The above seven aspects are all about being mindful of the future Buddhas, in order to understand the meaning of the three periods of time: past, present, and future. If one wishes to be mindful of Maitreya Buddha (Maitreya Buddha), one will surely be reborn in the Tushita Heaven (Tushita Heaven) and see the Venerable Maitreya (Maitreya), and Shi Dao'an (Shi Dao'an) was the first to advocate this.
Treatise on the King of Samādhi of Mindfulness of the Buddha, Scroll
上 大正藏第 47 冊 No. 1967 唸佛三昧寶王論
唸佛三昧寶王論卷中
唐、紫閣山草堂寺沙門飛錫撰
念現在佛專注一境門第八
問：「念未來佛即眾生是，已聞玄義，事廣理幽也。又恐心散難檢，今欲一以貫之，專西方念一佛，踐不退地，祛有漏心，乘扁舟于黃金之池，禮彌陀于白玉之殿，以通三世，希沾九品，不亦可乎？」
對曰：「《十住婆沙論》並龍樹菩薩造《釋華嚴經論》，〈易行行品〉云：『菩薩道有難行行，如陸地乘舟也；有易行行，如水路乘舟也。』阿彌陀佛本願之力，若人聞名稱念，自歸彼國，如舟得水，又遇便風，一舉千里，不亦易哉？則釋迦如來父王眷屬，六萬釋種，皆生極樂土，蓋佛與此界眾生緣深也，專注一境，圓通三世，不亦良哉？」
問曰：「專注一境，圓通三世，誠哉！然稱念自歸，往生彼國者，有為虛偽，風多浪鼓，曷若不馳想于外，但攝心於內，協無為之旨乎？」
對曰：「有為雖偽，舍之則道業不成；無為雖實，取之則慧心不朗。經云：『厭離有為功德，是為魔業；樂著無為功德，亦為魔業。』子今厭樂交爭，得不入于魔骨也？又若聖賢攝心謂之內；凡夫馳想謂之外。茍以馳外為亂，住內為定，復是內外所馳
【現代漢語翻譯】 現代漢語譯本 唸佛三昧寶王論卷中 唐、紫閣山草堂寺沙門飛錫撰
念現在佛專注一境門第八
問：『念未來佛即眾生是，已經聽聞了其中的玄妙意義，事情廣博而道理深奧。又恐怕心散難以約束，現在想用一個方法來貫穿始終，專心向西方唸誦一佛（指阿彌陀佛），踏上永不退轉的境地，去除有漏之心，乘坐小船于黃金之池，禮拜阿彌陀佛于白玉之殿，以此貫通三世，希望沾染九品蓮花的利益，不也是可以的嗎？』
答：『《十住婆沙論》以及龍樹菩薩所造的《釋華嚴經論》，在〈易行品〉中說：『菩薩道有難行道，就像在陸地上乘船一樣；有易行道，就像在水路上乘船一樣。』阿彌陀佛的本願之力，如果有人聽聞他的名號並唸誦，自然歸向他的國度，就像船得到了水，又遇到順風，一下子就能行進千里，不是很簡單嗎？那麼釋迦如來的父王眷屬，六萬釋迦族人，都往生到極樂世界，是因為佛與這個世界的眾生有很深的緣分啊。專注在一個境界上，圓融貫通三世，不也是很好的嗎？』
問：『專注在一個境界上，圓融貫通三世，確實如此！然而稱念佛名，自然歸向，往生到彼國，是有為的虛假行為，像風大浪高一樣，哪裡比得上不向外馳騁思緒，只是把心收攝在內，符合無為的宗旨呢？』
答：『有為雖然是虛假的，捨棄它，道業就不能成就；無為雖然是真實的，執取它，智慧之心就不會明朗。經中說：『厭惡舍離有為的功德，這是魔的行業；喜歡執著無為的功德，也是魔的行業。』您現在厭惡和喜歡相互爭執，難道不會落入魔的圈套嗎？而且，聖賢收攝心念叫做內；凡夫放縱思緒叫做外。如果認為向外馳騁是散亂，安住于內是禪定，這又是被內外所迷惑了。
【English Translation】 English version 唸佛三昧寶王論卷中 (Niàn Fó Sānmèi Bǎo Wáng Lùn Juàn Zhōng) - Treatise on the Samadhi of Buddha-Recitation, Jewel King, Scroll Middle Composed by Śramaṇa Feixi of Caotang Temple on Zige Mountain, Tang Dynasty
Chapter 8: Focusing on the Present Buddha, the Gate of Concentrating on One Object
Question: 'Having heard the profound meaning that reciting the future Buddha is identical to sentient beings, the matter is vast and the principle is profound. Moreover, fearing that the mind is scattered and difficult to control, I now wish to use one method to connect everything from beginning to end, focusing solely on reciting one Buddha (referring to Amitabha Buddha) in the West, stepping onto the ground of non-retrogression, eliminating defiled minds, riding a small boat on a golden pond, and paying homage to Amitabha in a white jade palace, thereby connecting the three times, hoping to receive the benefits of the nine grades of lotuses. Isn't that acceptable?'
Answer: 'The Daśabhūmika-vibhāṣā-śāstra (十住婆沙論) and Nāgārjuna Bodhisattva's Commentary on the Avataṃsaka Sūtra (釋華嚴經論), in the chapter on Easy Practice (易行品), say: 'The Bodhisattva path has difficult practices, like riding a boat on land; and easy practices, like riding a boat on water.' The power of Amitabha Buddha's original vows is such that if people hear his name and recite it, they naturally return to his land, like a boat getting water, and encountering a favorable wind, it can travel a thousand miles at once. Isn't that easy? Then the family members of Shakyamuni Tathagata's father, the sixty thousand Shakya clansmen, were all reborn in the Land of Ultimate Bliss, because the Buddha has a deep connection with the sentient beings of this world. Focusing on one state, perfectly connecting the three times, isn't that good?'
Question: 'Focusing on one state, perfectly connecting the three times, is indeed so! However, reciting the Buddha's name, naturally returning, and being reborn in that land, is a contrived and false action, like a strong wind and high waves. How can it compare to not letting thoughts wander outward, but simply gathering the mind inward, conforming to the principle of non-action?'
Answer: 'Although contrived action is false, abandoning it will prevent the accomplishment of the path; although non-action is real, grasping it will prevent the wisdom-mind from being clear. The sutra says: 'To dislike and abandon the merits of contrived action is the work of demons; to delight in and cling to the merits of non-action is also the work of demons.' You are now caught in the conflict between dislike and delight, won't you fall into the trap of demons? Moreover, the sages and worthies call gathering the mind inward 'inner'; ordinary people call letting thoughts wander 'outer'. If you think that wandering outward is distraction, and abiding within is samadhi, then you are again deluded by inner and outer.'
，非所以唸佛三昧攝心之意也。《注維摩經》羅什法師云：『外國有一女，身體金色。有長者子，名達暮多羅，以千兩金，邀入竹林，同載而去。文殊于道中，變身為白衣士身，著寶衣，衣甚嚴好，女人見之，貪心內發。文殊言：「汝欲得衣者，當發菩提心。」女曰：「何等為菩提心？」文殊言：「汝身是。」問曰：「云何是？」答曰：「菩提性空，汝身亦空，是故。」此女曾於迦葉佛所，多植善本，廣修智慧，聞是說已，即得無生法忍。得是忍已，而將示欲之過，還與長者子入林。既入林已，自現身死膀脹爛臭。長者子見已，甚大怖畏，往詣佛所，佛為說法，亦得法忍。』大覺未成，未暇閑任，故名為忍。如自觀身實相，觀佛亦然，女身空，佛身空，未始異也。菩提之義，豈得異乎？夫如是則一切有為即無為矣！一切內外非內外矣！然在有而未嘗有，有而常無，居無而未嘗無，無而恒有，何患之於佛有相心有念哉？」
此生他生一念十念門第九
問曰：「易行、難行之談，身即菩提之觀，其旨鏡焉。人生在世，石火電火，失念蹉跎，悔無所及。修道之人，尚不親心，況親于身，尚不親于身，況身外歟？常恐出息不還，屬於後世，狂風飄蓬，茫茫何之？愿示一念、十念之門，此生、他生之計。」
【現代漢語翻譯】 現代漢語譯本： 這並非唸佛三昧攝心的本意。《注維摩經》中，鳩摩羅什法師說：『外國有一女子，身體呈金色。有一位長者之子，名叫達暮多羅（達暮多羅：意為調伏），用千兩黃金，邀請她進入竹林，一同乘車而去。文殊菩薩在路上，變化成一位穿著華麗寶衣的白衣士，衣著非常莊嚴美好，女子見了，內心生起貪戀。文殊菩薩說：「你想要得到這件衣服嗎？應當發起菩提心。」女子問：「什麼是菩提心？」文殊菩薩說：「你的身體就是。」女子問：「怎麼說？」文殊菩薩答：「菩提的自性是空，你的身體也是空，就是這個道理。」這位女子過去在迦葉佛（迦葉佛：過去七佛之一）那裡，種下許多善根，廣泛修習智慧，聽了這些話后，當下證得無生法忍（無生法忍：證悟諸法不生不滅的智慧）。得到這種忍之後，她爲了顯示慾望的過患，又和長者之子一同進入竹林。進入竹林后，她自己顯現出身體死亡、膨脹腐爛的景象。長者之子見了，非常害怕，前往佛陀那裡。佛陀為他說法，他也證得了法忍。』大覺（大覺：指佛陀）尚未成就時，沒有空閑，所以稱為忍。如同自己觀察身體的真實相狀，觀察佛也是如此，女身是空，佛身也是空，從來沒有不同。菩提的意義，怎麼會有不同呢？如果這樣，那麼一切有為法就是無為法了！一切內外都不是內外了！然而存在於有，卻未曾真正擁有，擁有卻常常是空無，處於空無，卻未曾真正空無，空無卻恒常存在，還擔憂佛有相、心有念嗎？」
此生他生一念十念門第九
問：『易行道、難行道的說法，以及身即菩提的觀想，其中的旨意非常清楚。人生在世，如石火電光般短暫，一旦失去正念，就會蹉跎歲月，後悔也來不及了。修行之人，尚且不能親近自己的心，何況是親近身體，尚且不能親近身體，何況是身外之物呢？常常擔心氣息呼出后不能再吸入，就屬於後世了，像狂風中的蓬草一樣飄蕩，茫茫然不知去向何方？希望您能開示一念、十唸的法門，以及關於此生、他生的籌劃。』
【English Translation】 English version: This is not the intention of using mindfulness of Buddha Samadhi to gather the mind. In the 'Commentary on the Vimalakirti Sutra,' Dharma Master Kumarajiva said: 'In a foreign country, there was a woman with a golden body. There was a son of a wealthy man named Datamutra (Datamutra: meaning 'to subdue'), who invited her to a bamboo grove with a thousand taels of gold, and they went together in a carriage. Manjushri Bodhisattva, on the way, transformed into a layman wearing precious and gorgeous clothes. When the woman saw him, greed arose in her heart. Manjushri said, 'If you want to get this garment, you should arouse Bodhicitta (Bodhicitta: the mind of enlightenment).' The woman asked, 'What is Bodhicitta?' Manjushri said, 'Your body is it.' The woman asked, 'How is that?' Manjushri replied, 'The nature of Bodhi is emptiness, and your body is also empty, that is why.' This woman had planted many good roots and extensively cultivated wisdom in the presence of Kashyapa Buddha (Kashyapa Buddha: one of the past seven Buddhas). After hearing these words, she immediately attained the Kshanti (Kshanti: forbearance) of non-origination of dharmas (phenomena). After attaining this Kshanti, in order to show the faults of desire, she went back into the bamboo grove with the wealthy man's son. After entering the bamboo grove, she manifested her body as dead, swollen, rotten, and foul-smelling. When the wealthy man's son saw this, he was greatly frightened and went to the Buddha. The Buddha preached the Dharma to him, and he also attained Dharma Kshanti.' Before the Great Awakening (Great Awakening: referring to the Buddha) was achieved, there was no leisure, so it is called Kshanti. Just as one observes the true nature of one's own body, so too with observing the Buddha. The woman's body is empty, and the Buddha's body is empty; there has never been any difference. How can the meaning of Bodhi be different? If this is the case, then all conditioned dharmas are unconditioned dharmas! All inside and outside are neither inside nor outside! However, existing in being, yet never truly possessing; possessing, yet often empty; being in emptiness, yet never truly empty; emptiness, yet constantly existing. Why worry about the Buddha having form and the mind having thoughts?'
Chapter 9: The Gate of One Thought and Ten Thoughts in This Life and the Next Life
Question: 'The teachings of the Easy Path and the Difficult Path, and the contemplation that the body is Bodhi, their meaning is very clear. Life in this world is as fleeting as a spark from a stone or a flash of lightning. Once one loses mindfulness, one will waste time and regret will be of no avail. A practitioner cannot even be close to his own mind, let alone be close to the body. If one cannot even be close to the body, let alone external things? I am always worried that the breath exhaled will not return, and I will belong to the next life, drifting like tumbleweed in the wind, not knowing where to go. I hope you can reveal the Dharma gate of one thought and ten thoughts, as well as the plans for this life and the next life.'
答曰：「夫凈土之會，功業之大者，二乘乃澄神虛無、耽空怖相，不念眾生，故無凈土；而大乘有之。按《悲華經》云：『阿彌陀佛，昔為轉輪王，名無諍念，七寶千子，悉皆具足。因寶海大臣為善知識，于寶藏佛所發菩提心，取于西方極樂凈土，則諸經中知名諸佛、菩薩、聲聞等，皆昔之千子也。其長太子，名不瞬，觀世音也；次子名摩尼，大勢至也；次子名王眾，文殊師利也；次子名能伽奴，即金剛智慧光明菩薩；次子名無畏，即蓮華尊如來；次子名庵婆羅，即虛空光明菩薩；次子名善臂，即師子香菩薩；次子名泯圖，即普賢也；次子名蜜蘇，即阿閦佛也。蜜蘇王子，一自發心已來，行時步步，心心數法，常念諸佛，今登正覺，生妙樂剎焉。』吾謂經行廣陌，從步幽林，則不異蜜蘇之見。若鳴珂入伏，動珮翰天，肅肅羽儀，骎骎車馬，安得不用心於步步之間哉？今則例之，亦不移於前操矣！夫含齒戴髮，死生交際，未有無出、入息焉。又一息不還，即屬後世者，亦誠如所問。世上之人，多以寶玉、水精、金剛、菩提木槵，為數珠矣；吾則以出、入息爲念珠焉。稱佛名號，隨之於息，有大恃怙，安懼於息不還，屬後世者哉？余行、住、坐、臥常用此珠，縱今昏寐含佛而寢，覺即續之，必于夢中得見彼佛，如鉆燧煙飛
{ "translations": [ "現代漢語譯本：", "答：『關於凈土法會，功德事業最偉大的，二乘（聲聞乘和緣覺乘）之人沉溺於空虛寂靜，執著于空性而畏懼有相，不念及眾生，所以沒有凈土；而大乘菩薩則有凈土。按照《悲華經》所說：『阿彌陀佛（Amitabha），過去曾是轉輪王，名叫無諍念，有七寶和一千個兒子，全都具備各種功德。因為寶海大臣作為善知識，在寶藏佛（Buddha Ratnagarbha）處發菩提心，選擇了西方極樂凈土。那麼，諸經中知名的諸佛、菩薩、聲聞等，都是過去的那一千個兒子。其中長子名叫不瞬，就是觀世音（Avalokiteshvara）；次子名叫摩尼，就是大勢至（Mahasthamaprapta）；再次子名叫王眾，就是文殊師利（Manjushri）；再次子名叫能伽奴，就是金剛智慧光明菩薩；再次子名叫無畏，就是蓮華尊如來；再次子名叫庵婆羅，就是虛空光明菩薩；再次子名叫善臂，就是師子香菩薩；再次子名叫泯圖，就是普賢（Samantabhadra）；再次子名叫蜜蘇，就是阿閦佛（Akshobhya）。蜜蘇王子，自從發菩提心以來，行走時每一步，每一個念頭，都常常憶念諸佛，現在已經證得正覺，生於妙樂剎土。』我認為在廣闊的田野上行走，或者在幽靜的樹林中漫步，與蜜蘇王子所見並無不同。如果身著華麗的服飾，出入于朝廷，行動時佩玉發出聲響，氣勢沖天，莊嚴肅穆的儀仗，奔馳的車馬，怎麼能不用心於每一步之間呢？現在如果效仿蜜蘇王子，也沒有改變以前的操守啊！凡是長著牙齒，頂著頭髮的人，都處在生死交替之中，沒有不出氣、入息的。而且一口氣不來，就屬於後世了，也確實如你所問。世上的人，大多用寶玉、水精、金剛、菩提子、木槵子等，作爲念珠；我則用出氣、入息作爲念珠。稱念佛的名號，隨著呼吸，有很大的依靠，哪裡還害怕氣息不來，屬於後世呢？我行、住、坐、臥常常使用這串念珠，即使現在昏睡，也含著佛號入睡，醒來就繼續念，一定會在夢中得見阿彌陀佛，就像鉆木取火一樣，最終會冒出煙來。』」 ], "english_translations": [ "English version:", "He replied: 'Regarding the assembly of Pure Land, the greatest of meritorious deeds, those of the Two Vehicles (Shravakayana and Pratyekabuddhayana) are immersed in emptiness and tranquility, clinging to emptiness and fearing forms, not mindful of sentient beings, therefore they do not have Pure Land; while the Mahayana Bodhisattvas do. According to the Karunapundarika Sutra (The Lotus of Compassion Sutra): 'Amitabha (Amitabha), in the past was a Chakravartin King named No-quarrel-mind, possessing seven treasures and a thousand sons, all fully endowed with virtues. Because Minister Treasure-sea served as a virtuous friend, he generated the Bodhi mind at Buddha Ratnagarbha's (Buddha Ratnagarbha) place, and chose the Western Pure Land of Ultimate Bliss. Therefore, the well-known Buddhas, Bodhisattvas, Shravakas, etc. in the sutras are all those thousand sons from the past. Among them, the eldest son was named Non-blinking, who is Avalokiteshvara (Avalokiteshvara); the second son was named Mani, who is Mahasthamaprapta (Mahasthamaprapta); the next son was named King-multitude, who is Manjushri (Manjushri); the next son was named Neng-qie-nu, who is Vajra Wisdom Light Bodhisattva; the next son was named Fearless, who is Lotus Honored Thus Come One; the next son was named Ambala, who is Void Light Bodhisattva; the next son was named Good-arm, who is Lion Fragrance Bodhisattva; the next son was named Min-tu, who is Samantabhadra (Samantabhadra); the next son was named Mi-su, who is Akshobhya (Akshobhya). Prince Mi-su, ever since generating the Bodhi mind, with every step he took, with every thought, he constantly remembered all the Buddhas, and now he has attained perfect enlightenment and was born in the Land of Wonderful Bliss.' I believe that walking in the vast fields or strolling in the quiet forests is no different from what Prince Mi-su saw. If one wears gorgeous clothes, enters and exits the court, with the sound of jade pendants moving, with an imposing aura reaching the sky, with solemn and respectful ceremonial guards, and galloping carriages and horses, how can one not be mindful of every step? Now, if we emulate Prince Mi-su, we are not changing our previous conduct! All those with teeth and hair are in the midst of the cycle of birth and death, and there is no one without exhaling and inhaling. Moreover, if one breath does not return, it belongs to the next life, which is indeed as you asked. Most people in the world use precious jade, crystal, diamond, Bodhi seeds, or soapberry seeds as prayer beads; I use exhaling and inhaling as prayer beads. Reciting the Buddha's name along with the breath provides great reliance, so why fear that the breath will not return and belong to the next life? I constantly use these beads while walking, standing, sitting, and lying down. Even when I am asleep, I fall asleep with the Buddha's name in my mouth, and when I wake up, I continue to recite. I will surely see that Buddha in my dreams, just like drilling wood to make fire, eventually smoke will appear.'" ] }
火之前相。夢之不已，三昧成焉，面睹玉毫，親蒙授記，則萬無一失也。子宜勉之。」
又問：「一念、十念往生凈土，何者為正？」
對曰：「但一念往生，住不退地，此為正也。如佛所說，謗佛、毀經，打僧、罵尊，五逆、四重，皆一念惡業成，墮無間獄猶如箭射。今之念佛生於凈土，亦一念善業成即登極樂。猶如屈臂，前一念五陰滅，后一念五陰生，如蠟印印泥，印壞文成，尚不須兩念，豈要至十念哉？打僧、罵尊，雖非正逆，是五逆之類也。又一念者，如經云：『愛酪沙彌，生一念愛心，後生酪中作蟲。』又大薩婆長者妻，坐對明鏡，自愛其身，海風破船，生故尸中作蟲，嬉戲往來，不離其所。斯皆一念，非十念也。又《大無量壽經》明一念唸佛皆得往生。《觀經》十念，良有以也。蓋為遘疾尪羸力微心劣故，須十稱彌陀以助其念；若心盛不昧，一念生焉，亦猶栽植絲髮，其茂百圍也。」
是心是佛，是心作佛門第十
問曰：「經明是心是佛，是心作佛。何用遠稱彌陀，存想于極樂之國；近念諸佛，興敬于未來之尊。此皆自外而求，豈曰是心是佛耶？」
對曰：「子問非也。子但引經，不知經之所趣。經者，《觀無量壽經》也，正明念阿彌陀之文矣。『以唸佛故，佛從想生』
【現代漢語翻譯】 現代漢語譯本：『在火化之前顯現瑞相。如果夢境不斷出現，三昧（Samadhi，一種冥想境界）就能成就，親眼見到佛的玉毫（Buddha's urna，佛眉間白毫），親自蒙受佛的授記（Vyakarana，預言成佛），那就萬無一失了。你應該努力。』
又問：『以一念或十念來唸佛往生凈土，哪一種是正確的？』
回答說：『只要一念往生，就能住在不退轉地（Avivartaniya，不會退轉的境界），這才是正確的。正如佛所說，誹謗佛、毀壞佛經，毆打僧人、辱罵聖者，犯下五逆罪（Pancanantariya，殺父、殺母、殺阿羅漢、出佛身血、破和合僧）和四重罪（Parajika，比丘戒中最重的四條戒律），都是一念惡業所成，墮入無間地獄（Avici，最苦的地獄）就像箭射一樣迅速。現在念佛往生凈土，也是一念善業成就，立即登上極樂世界。就像屈臂一樣，前一念五陰（Panca-skandha，色、受、想、行、識）滅，后一念五陰生，如同蠟印印在泥上，印壞了文字卻成了，尚且不需要兩念，哪裡需要十念呢？毆打僧人、辱罵聖者，雖然不是直接的五逆罪，但也是五逆罪之類。又說一念，如經所說：『愛酪沙彌，生起一念愛心，後來轉生在乳酪中作蟲。』又大薩婆（Mahasarva）長者的妻子，坐在明鏡前，自我愛戀其身體，海風吹破船隻，轉生在舊屍體中作蟲，嬉戲往來，不離開那個地方。這些都是一念所致，不是十念。而且《大無量壽經》（Larger Sukhavativyuha Sutra）明確說明一念唸佛都能往生。《觀經》（Amitayurdhyana Sutra）中說十念，確實有原因。大概是因為身患疾病、身體虛弱、力量微薄、心力不足的緣故，需要十稱彌陀（Amitabha，阿彌陀佛）來幫助他的念力；如果心力強盛不昏昧，一念生起，也就像栽植一根頭髮，最終能長成百圍粗的大樹。』
是心是佛，是心作佛門第十
問：『經中明明說「是心是佛，是心作佛」，為什麼還要遠稱阿彌陀佛，存想于極樂世界；近念諸佛，對未來的佛表示敬意。這些都是向外尋求，怎麼能說是「是心是佛」呢？』
回答說：『你的問題不對。你只是引用經文，卻不知道經文的旨趣。這部經就是《觀無量壽經》，正是明白地闡述念阿彌陀佛的經文啊。「因爲念佛的緣故，佛從觀想中產生」。』
【English Translation】 English version: 'Before cremation, auspicious signs appear. If dreams persist, Samadhi (a state of meditative absorption) will be achieved, one will personally witness the Buddha's urna (the white curl of hair between the Buddha's eyebrows), and receive the Buddha's prediction of enlightenment (Vyakarana), then there will be no chance of failure. You should strive for it.'
Someone asked: 'Which is correct, to be reborn in the Pure Land through one thought or ten thoughts of Buddha?'
The answer: 'As long as one thought leads to rebirth and dwelling in the state of non-retrogression (Avivartaniya, the state of no regression), this is correct. As the Buddha said, slandering the Buddha, destroying the scriptures, beating monks, and cursing the venerable, committing the five heinous crimes (Pancanantariya, patricide, matricide, killing an Arhat, shedding the Buddha's blood, and creating schism in the Sangha) and the four major offenses (Parajika, the four most severe precepts for monks), all are formed by one thought of evil karma, and falling into the Avici hell (the most painful hell) is as swift as an arrow. Now, being reborn in the Pure Land through mindfulness of the Buddha is also accomplished by one thought of good karma, immediately ascending to the Land of Ultimate Bliss. Just like bending an arm, the five skandhas (Panca-skandha, form, feeling, perception, mental formations, and consciousness) of the previous thought cease, and the five skandhas of the subsequent thought arise, like a wax seal imprinted on mud, the seal is broken but the text is formed, it doesn't even require two thoughts, so why would it need ten thoughts? Beating monks and cursing the venerable, although not directly the five heinous crimes, are similar to the five heinous crimes. Furthermore, regarding one thought, as the sutra says: 'The novice who loved cheese, generated one thought of love, and was later reborn as a worm in the cheese.' Also, the wife of the elder Mahasarva, sitting in front of a bright mirror, loved her own body, the sea wind broke the ship, and she was reborn as a worm in the old corpse, playing and coming and going, not leaving that place. These are all due to one thought, not ten thoughts. Moreover, the Larger Sukhavativyuha Sutra clearly states that all who are mindful of the Buddha with one thought are reborn. The ten thoughts in the Amitayurdhyana Sutra have a good reason. It is probably because they are afflicted with illness, physically weak, have little strength, and have weak minds, so they need to recite Amitabha's (Amitabha, the Buddha of Infinite Light and Life) name ten times to help their mindfulness; if the mind is strong and not confused, one thought arises, it is like planting a strand of hair, which can eventually grow into a tree with a circumference of a hundred spans.'
The Tenth Chapter: 'This Mind is Buddha, This Mind Makes Buddha'
Question: 'The sutra clearly states, 'This mind is Buddha, this mind makes Buddha.' Why then do we remotely call upon Amitabha, contemplating the Land of Ultimate Bliss; and closely remember all Buddhas, showing reverence to the Buddhas of the future? All these are seeking from the outside, how can it be said that 'This mind is Buddha'?'
Answer: 'Your question is incorrect. You only quote the sutra, but do not understand the sutra's intention. This sutra is the Amitayurdhyana Sutra, which clearly explains the text of mindfulness of Amitabha. 'Because of mindfulness of the Buddha, the Buddha arises from contemplation.'
，故云是心是佛。安得竊取彌陀之觀，反噬彌陀之心者哉？若爾，都不念佛，而言是心是佛者，亦應都不想惡，而言是心是惡耶？彼既不然，此亦焉可？況彼極樂之國，彌陀至尊，十萬億之須彌山王，不與眼根為障礙，恒河沙之光明相好，由佛願力而想成，屈臂即得往生，寧計彼方之遠近也？」。
問曰：「是心是佛，敬聞其理也。然此經所明十六妙觀，韋提得之，則冰日可想，金山晃然，魔光、佛光，自觀、他觀，邪正混雜，若為澄渟？愿一一示之，令唸佛人離師獨坐心安若海也。」
對曰：「冰想者，為琉璃地之張本也；日想者，作白毫光之由漸也。依想而現，曰自、曰正；不依想現，則曰他、曰邪。本則想白毫，白毫不現，而未想紺目，紺目現，此乖其本心，豈不邪也？況諸想歟？又魔光乃有影耀眼，佛光乃無影耀眼，故《楞伽》偈云：
「『佛地名最勝， 清凈妙莊嚴， 照耀如盛火， 光明悉遍至， 熾焰不壞目， 周輪化三有。』」
問：「今之光現者，熾焰壞目，非魔如何？光而不耀，非佛如何？」
答：「又光之真也，令唸佛人身心澄渟清凈；光之偽也，令唸佛人心躁動恍惚。故《涅槃經》云：『澄渟清凈，即真解脫。真解脫者，即是如來。』明矣！」
【現代漢語翻譯】 現代漢語譯本：所以說，是心即是佛。怎麼能竊取阿彌陀佛（Amitabha）的觀想，反過來吞噬阿彌陀佛（Amitabha）的心呢？如果這樣，都不念佛，卻說『是心是佛』，也應該都不想惡，卻說『是心是惡』嗎？那樣是不行的，這樣怎麼可以呢？況且極樂世界，阿彌陀佛（Amitabha）至尊，十萬億個須彌山王（Sumeru），也不成為眼根的障礙，恒河沙數的光明相好，由佛的願力而觀想成就，屈臂之間就能往生，哪裡需要計算那地方的遠近呢？」
問：『是心是佛』，很榮幸聽到這個道理。然而這部經所闡明的十六種妙觀，韋提希夫人（Vaidehi）得到它，那麼冰中可以觀想太陽，金山閃耀光芒，魔光、佛光，自觀、他觀，邪正混雜，如何才能使心澄澈平靜呢？希望一一開示，使唸佛的人離開老師獨自靜坐也能心安如大海。」
答：『冰想』，是為琉璃地的基礎；『日想』，是作為白毫光產生的漸進過程。依照觀想而顯現的，就說是『自』、『正』；不依照觀想而顯現的，就說是『他』、『邪』。本來是觀想白毫，白毫沒有顯現，卻還沒有觀想紺目，紺目卻顯現了，這違背了本心，難道不是邪嗎？何況其他的觀想呢？而且魔光是有影而耀眼，佛光是無影而耀眼，所以《楞伽經》（Lankavatara Sutra）的偈頌說：
『佛地名為最勝，清凈妙莊嚴，照耀如盛火，光明悉遍至，熾焰不壞目，周輪化三有。』
問：『現在顯現的光，熾熱火焰會傷害眼睛，不是魔又是什麼？光而不耀眼，不是佛又是什麼？』
答：『而且光真正的，能使唸佛的人身心澄澈平靜清凈；光虛假的，能使唸佛的人心煩躁動盪恍惚。所以《涅槃經》（Nirvana Sutra）說：『澄澈平靜清凈，就是真正的解脫。真正的解脫，就是如來。』很明顯了！』
【English Translation】 English version: Therefore, it is said, 'The mind itself is Buddha.' How can one steal the contemplation of Amitabha (Amitabha), and in turn devour the mind of Amitabha (Amitabha)? If that were the case, without even reciting the Buddha's name, and saying 'The mind itself is Buddha,' should one also not think of evil, and say 'The mind itself is evil'? That is not permissible; how can this be? Moreover, in the Land of Ultimate Bliss, Amitabha (Amitabha) is the most revered, and hundreds of thousands of millions of Mount Sumerus (Sumeru) do not become obstacles to the eye faculty. The light and excellent marks of the Ganges' sands are achieved through the power of the Buddha's vows. One can be reborn with the mere bending of an arm; why calculate the distance of that place?'
Question: 'The mind itself is Buddha,' I am honored to hear this principle. However, the sixteen wondrous contemplations elucidated in this sutra, when obtained by Vaidehi (Vaidehi), allow one to contemplate the sun in ice, and the golden mountain shines brightly. Demonic light, Buddha light, self-contemplation, other-contemplation, the correct and the perverse are mixed together. How can one make the mind clear and tranquil? I hope you can explain each one in detail, so that those who recite the Buddha's name can sit alone without a teacher and have peace of mind like the ocean.'
Answer: 'The 'ice contemplation' is the foundation for the lapis lazuli ground; the 'sun contemplation' is the gradual process for the generation of the white hair-curl light. What appears according to contemplation is called 'self' and 'correct'; what appears not according to contemplation is called 'other' and 'perverse.' Originally, one contemplates the white hair-curl, but the white hair-curl does not appear, yet one has not contemplated the dark blue eyes, but the dark blue eyes appear. This violates the original mind; is it not perverse? What about other contemplations? Moreover, demonic light has shadows and dazzles the eyes, while Buddha light has no shadows and dazzles the eyes. Therefore, the verse in the Lankavatara Sutra (Lankavatara Sutra) says:
'The Buddha-ground is called the most victorious, pure, wonderful, and adorned, shining like a blazing fire, its light reaching everywhere, its blazing flames do not harm the eyes, its complete wheel transforms the three realms.'
Question: 'The light that appears now, with its blazing flames harming the eyes, if it is not demonic, what is it? Light that does not dazzle, if it is not Buddha, what is it?'
Answer: 'Moreover, true light enables those who recite the Buddha's name to have a clear, tranquil, and pure body and mind; false light causes those who recite the Buddha's name to have a restless and bewildered mind. Therefore, the Nirvana Sutra (Nirvana Sutra) says: 'Clear, tranquil, and pure is true liberation. True liberation is the Tathagata.' It is clear!'
又問曰：「至人無思，而今用想，豈不謬哉？」
對曰：「不謬也！如《大威德陀羅尼經》云：『超過有結，應發欲心，想無慾事。』今則例之，欲修唸佛，應發想心，想無想事。故《方等賢護經》云：『惡欲想女，夢見於女；善欲想佛，夢見於佛。』吾謂二想名同，善、惡天隔，不可聞想，一概厭之。若茍厭之，雖不毀經、不謗佛，則必生於無想天宮矣！若固執無想而噬想佛者，則名謗法，以謗法故，遽入十方無擇之囹圄，未知出日，豈有天宮之望乎？縱令得生，名外道天，非解脫路。《涅槃經》云：『隨聞毒鼓，遠近俱死。』此亦如是，隨其撥想，遠近俱墮。經所謂：『或時離地一尺、二尺，往返遊行。』斯之謂矣！豈同於三界之流轉焉？豈同於九品往生焉？況覆舟、載舟，水也；因倒、因起，地也。想妄即眾生，想真即諸佛，離想之外，更用何焉？」
問曰：「事解已竟，理何在耶？如《般舟三昧經》云：『心起想即癡，無想即涅槃。』今之用想，不亦然乎？」
對曰：「不也！若存所想之佛、能想之心，或避想佛，則以惡取空為無想者，則癡之甚也！吾今了佛皆從想生，無佛、無想，何癡之有？此乃觀空三昧，非邪見也。子又問：『理何在者？』夫至人冥真體寂，虛空其懷，雖復萬
【現代漢語翻譯】 現代漢語譯本 有人又問：『至人（達到最高境界的人）沒有思慮，現在卻要用心去想，這難道不是錯謬嗎？』 回答說：『沒有錯謬！如同《大威德陀羅尼經》（Mahāvajrabhairava-dhāraṇī-sūtra）所說：『超越了有執著的境界，應該發起慾望之心，去想沒有慾望的事情。』現在可以以此類推，想要修習唸佛法門，應該發起想念之心，去想沒有想念的事情。所以《方等賢護經》（Mahāvaipulya-mahāsamnipāta-sūtra）說：『心懷惡欲的人想念女子，夢中就會夢見女子；心懷善欲的人想念佛，夢中就會夢見佛。』我認為這兩種『想』雖然名稱相同，但善與惡卻有天壤之別，不能因為聽到『想』這個字，就一概厭惡它。如果一定要厭惡它，即使不毀壞佛經、不誹謗佛，也必定會生於無想天宮！如果固執于沒有想念，反而誹謗想念佛的人，這就叫做誹謗佛法，因為誹謗佛法的緣故，立刻墮入十方無間地獄，不知道什麼時候才能出來，哪裡還有希望生到天宮呢？縱然能夠往生，也只是外道的天，不是解脫的道路。《涅槃經》（Nirvana Sutra）說：『隨著聽到毒鼓的聲音，無論遠近都會死亡。』這裡也是一樣，隨著撥棄想念，無論遠近都會墮落。經書上所說的：『有時離開地面一尺、二尺，往返顛倒。』說的就是這種情況啊！這難道能與三界（欲界、色界、無色界）的流轉相比嗎？這難道能與九品往生相比嗎？更何況覆舟和載舟，都是水的作用；因為跌倒和因為站起，都是地的作用。想念虛妄就是眾生，想念真實就是諸佛，離開了想念之外，還能用什麼呢？』 有人問：『事相上的解釋已經完畢，那麼理體又在哪裡呢？如同《般舟三昧經》（Pratyutpanna Samadhi Sutra）所說：『心中生起想念就是愚癡，沒有想念就是涅槃。』現在用心去想，不也是這樣嗎？』 回答說：『不是這樣的！如果執著于所想念的佛、能想念的心，或者躲避想念佛，把錯誤地理解空性當作沒有想念，那就是非常愚癡了！我現在明白佛都是從想念中產生的，沒有佛、沒有想念，哪裡會有愚癡呢？這才是觀空三昧（Śūnyatā-samādhi），不是邪見啊。你又問：『理體在哪裡？』至人（達到最高境界的人）與真理融為一體，心懷寂靜，虛空就是他的胸懷，即使有萬
【English Translation】 English version Someone asked: 'The perfected being (arhat) is without thought, but now we are using thought. Isn't this a mistake?' The answer is: 'It is not a mistake! As the Mahāvajrabhairava-dhāraṇī-sūtra (Greatly Awesome and Terrifying Dhāraṇī Sutra) says: 'Transcending the realm of attachment, one should generate a desire-mind to contemplate desireless things.' We can apply this principle now. If you wish to cultivate mindfulness of the Buddha, you should generate a mind of thought to contemplate things beyond thought. Therefore, the Mahāvaipulya-mahāsamnipāta-sūtra (Great Collection Sutra) says: 'One with evil desires, thinking of a woman, will dream of a woman; one with good desires, thinking of the Buddha, will dream of the Buddha.' I say that although these two 'thoughts' share the same name, good and evil are as different as heaven and earth. We should not reject all thoughts simply because we hear the word 'thought.' If one insists on rejecting thought, even without destroying scriptures or slandering the Buddha, one will surely be born in the Heaven of Non-Thought! If one stubbornly clings to non-thought and slanders those who contemplate the Buddha, this is called slandering the Dharma. Because of slandering the Dharma, one will immediately fall into the Avīci Hell of the ten directions, with no known day of release. How can there be any hope of reaching the heavens? Even if one is born there, it is merely a heretical heaven, not a path to liberation. The Nirvana Sutra says: 'Upon hearing the poisonous drum, both near and far will die.' It is the same here. Following the rejection of thought, both near and far will fall. The sutra says: 'Sometimes they leave the ground by a foot or two, going back and forth in confusion.' This is what it means! How can this be compared to the cycle of the Three Realms (desire realm, form realm, formless realm)? How can this be compared to the nine grades of rebirth in the Pure Land? Moreover, capsizing a boat and carrying a boat are both the work of water; falling down and standing up are both the work of the earth. Thinking falsely is the characteristic of sentient beings; thinking truly is the characteristic of all Buddhas. Apart from thought, what else can we use?' Someone asked: 'The explanation of phenomena is complete, but where is the principle? As the Pratyutpanna Samadhi Sutra (Sutra on the Samadhi of Direct Encounter with the Buddhas of the Present) says: 'When the mind arises with thought, it is delusion; without thought, it is Nirvana.' Isn't it the same with using thought now?' The answer is: 'It is not like that! If one clings to the Buddha being contemplated, the mind that contemplates, or avoids contemplating the Buddha, mistaking a distorted understanding of emptiness for non-thought, then that is extreme delusion! I now understand that all Buddhas arise from thought. Without Buddha, without thought, where is there delusion? This is the Samadhi of Contemplating Emptiness (Śūnyatā-samādhi), not a heretical view. You ask again: 'Where is the principle?' The perfected being (arhat) merges with the true essence, the mind is tranquil, and emptiness is their embrace. Even if there are ten thousand
法並照，而心未嘗有，則真智無緣，故無念為名；俗智有緣，故念想以生。又想不異空，空不異想，名第一義中道之理也，此顯法身矣；空即是想，名俗諦之理也，恒沙萬德，皆依俗諦，此顯報身矣；想即是空，名真諦之理也，破二十五有，得二十五三昧，常空常化，和光利物，此顯化身矣。是則以三觀，觀三諦、證三德、成三身，乃至十種三法，有何不可？而欲擯于清凈之想，取無想之想耶？塞于禪定門，而取成佛之閾耶？《楞伽》、《密嚴經》皆曰：『寧起有見如須彌』者，謂信有因果，存想念佛，生極樂凈國，故云寧起有也。『不起空見如芥子』者，謂撥無因果，謗于唸佛，生阿鼻地獄，故云不起空也。吁可畏者，其在茲焉！」
高聲唸佛，面向西方門第十一
問曰：「想即無想，謹聞之矣！然《方等經》中，修無上深妙禪定，令繼想白毫兼稱佛號，以祈勝定，既契之後，心佛兩忘，信有之矣！但默唸泉澄，即三昧自至，亦何必聲喧里巷，響震山林，然後為道哉？」
對曰：「誠如所問，聲亦無爽，試為明之。何者？夫辟散之要，要存於聲，聲之不厲，心竊竊然，飄飄然無定；聲之厲也，拔茅連茹乘策，其後畢命一對，長謝百憂，其義一也。近而取之，聲光所及，萬禍冰消，功德叢林，千山
【現代漢語翻譯】 現代漢語譯本：法與照同時存在，而心卻從未真正存在過，那麼真正的智慧就無所依憑，因此稱之為『無念』；世俗的智慧有所依憑，因此念頭和想法才會產生。而且，『想』與『空』沒有分別，『空』與『想』沒有分別，這被稱為第一義中道的道理，這顯示了法身；『空』就是『想』，這被稱為俗諦的道理，無量無邊的功德，都依賴於俗諦而存在，這顯示了報身；『想』就是『空』，這被稱為真諦的道理，破除二十五種有，得到二十五種三昧，常處於空寂和變化之中，以柔和的光芒利益眾生，這顯示了化身。這樣，用三種觀（三觀）觀察三種諦（三諦），證得三種德（三德），成就三種身（三身），乃至十種三法，有什麼不可以的呢？為什麼要拋棄清凈的『想』，而追求無『想』的『想』呢？為什麼要堵塞禪定之門，而選擇成就佛果的門檻呢？《楞伽經》（Laṅkāvatāra Sūtra）和《密嚴經》（Guhyasamāja Tantra）都說：『寧願生起像須彌山（Sumeru）一樣大的有見』，這是說相信有因果，存想念佛，往生極樂凈土，所以說寧願生起有見。『也不要生起像芥子一樣小的空見』，這是說否定因果，誹謗唸佛，墮入阿鼻地獄，所以說不要生起空見。唉，可怕的，就在這裡啊！」
高聲唸佛，面向西方門第十一
問：『想』就是『無想』，我已經恭敬地聽聞了！然而在《方等經》（Vaipulya Sutra）中，修習無上深妙的禪定，使相續不斷的念想與白毫相合，同時稱念佛號，以祈求殊勝的禪定，既然契合之後，心與佛都忘卻了，我相信是有這樣的！但是默默地念誦，就像泉水一樣清澈，那麼三昧自然就會到來，又何必聲音喧鬧于街巷，響徹于山林，然後才算是修行呢？」
答：『確實如你所問，聲音也沒有什麼不對，我試著為你說明。為什麼呢？要消除散亂，關鍵在於聲音，聲音如果不嚴厲，心就會竊竊私語，飄飄忽忽沒有定力；聲音如果嚴厲，就像拔茅草一樣，連根拔起，乘坐著鞭策，最終完成一對，長久地告別各種憂愁，這是其中的一個道理。從近處來說，聲音和光明所照耀的地方，各種災禍都會像冰雪一樣消融，功德的叢林，就像千山
【English Translation】 English version: When Dharma and illumination exist simultaneously, yet the mind has never truly existed, then true wisdom has no basis, hence it is called 'no-thought' (wu-nian). Mundane wisdom has a basis, hence thoughts and ideas arise. Moreover, 'thought' is not different from 'emptiness', and 'emptiness' is not different from 'thought', this is called the doctrine of the Middle Way in the First Principle, which reveals the Dharmakaya (Dharmakāya). 'Emptiness' is 'thought', this is called the doctrine of conventional truth (saṃvṛti-satya), countless merits all depend on conventional truth, which reveals the Sambhogakaya (Saṃbhogakāya). 'Thought' is 'emptiness', this is called the doctrine of ultimate truth (paramārtha-satya), breaking through the twenty-five existences (twenty-five forms of existence), attaining the twenty-five samadhis (twenty-five samādhis), constantly empty and constantly transforming, benefiting beings with gentle light, which reveals the Nirmanakaya (Nirmāṇakāya). Thus, using the three contemplations (tri-vidha-dhyāna) to contemplate the three truths (tri-satya), realize the three virtues (tri-guṇa), accomplish the three bodies (tri-kāya), and even the ten kinds of three dharmas, what is impossible? Why abandon pure 'thought' and pursue 'no-thought' of no 'thought'? Why block the gate of dhyana (dhyāna) and choose the threshold of attaining Buddhahood? The Laṅkāvatāra Sūtra (Laṅkāvatāra Sūtra) and the Guhyasamāja Tantra (Guhyasamāja Tantra) both say: 'Rather raise a view of existence as large as Mount Sumeru (Sumeru)', this means believing in cause and effect, contemplating and reciting the Buddha's name, and being reborn in the Pure Land of Ultimate Bliss, hence it is said rather raise a view of existence. 'Do not raise a view of emptiness as small as a mustard seed', this means denying cause and effect, slandering the recitation of the Buddha's name, and falling into Avici Hell (Avīci Hell), hence it is said do not raise a view of emptiness. Alas, what is to be feared is here!
Loudly Reciting the Buddha's Name, Facing the Western Gate, Chapter Eleven
Question: 'Thought' is 'no-thought', I have respectfully heard this! However, in the Vaipulya Sutra (Vaipulya Sutra), cultivating the unsurpassed profound and subtle dhyana (dhyāna), causing the continuous stream of thought to merge with the white hair curl (ūrṇā-keśa), while reciting the Buddha's name, in order to seek supreme samadhi (samādhi), once they are in accord, both the mind and the Buddha are forgotten, I believe this exists! But silently reciting, like a clear spring, then samadhi (samādhi) will naturally arrive, why must the sound be noisy in the streets and alleys, and echo in the mountains and forests, before it can be considered cultivation?'
Answer: 'Indeed, as you ask, the sound is not wrong, I will try to explain it for you. Why? To eliminate distraction, the key lies in the sound, if the sound is not stern, the mind will whisper, floating without stability; if the sound is stern, it is like pulling out thatch, connected by the roots, riding on the whip, finally completing a pair, and bidding farewell to all worries for a long time, this is one reason. To take it from nearby, where the sound and light shine, all disasters will melt like ice, the forest of merits, like a thousand mountains
松茂，其義二也。遠而說之，金容熒煌以散彩，寶華浙瀝而雨空，若指諸掌，皆聲致焉，其義三也。如牽木石，重而不前，洪音發號，飄然輕舉，其義四也。與魔軍相戰，旗鼓相望，用聲律于戎軒，以定破於強敵，其義五也。具斯眾義，復何厭哉！未若喧靜兩全，止觀雙運，葉夫佛意，不亦可乎？定慧若均，則兼忘心佛誠如所問矣。故廬山〈遠公唸佛三昧序〉曰：『功高易進，唸佛為先。』察夫玄音之扣心，聽則塵累每銷，滯情融朗，非天下之至妙，其孰能與於此歟？言明證者，未若《華嚴經》偈云：
「『寧受無量苦， 得聞佛音聲， 不受一切樂， 而不聞佛名。』
「夫然則佛聲，遠震開善萌牙，猶春雷之動百草，安得輕誣哉？」
問曰：「高聲下聲，稱佛名號，敬承其義。十方凈土皆有如來，面之西方，何滯之甚耶？」
對曰：「子問非也。此是方等佛經作如是說，非人師之意也。豈可謗之於方等經歟？」
問曰：「謹聞教矣，理在何焉？」
對曰：「亦有其理。如說癡人見觀世音有十一面，即設難云：『何不安十二面耶？』及隨其語，又設難云：『何不安十一面耶？』子欲將東難西，其義若此。猶迷未醒者，即以此身，令其安置，不背一方，則其自悟矣。如其不
【現代漢語翻譯】 現代漢語譯本 松茂，其意義有二。從遠處來說，佛像金身光彩奪目，寶華如雨般灑落天空，如同指著手掌一樣清晰，這便是第三個意義。如同牽引木頭石頭，沉重而無法前進，但洪亮的聲音發出號令，就能輕飄飄地舉起，這是第四個意義。與魔軍交戰，旗鼓相對，用音樂的聲律來運用在戰場上，從而戰勝強大的敵人，這是第五個意義。具備這些眾多的意義，又有什麼可厭倦的呢！不如喧鬧和寂靜兩者兼顧，止觀兩種修行方式同時運用，符合佛陀的旨意，不也是可以的嗎？如果定和慧能夠均衡發展，那麼兼忘心和佛的境界，就確實如你所問的那樣了。所以廬山慧遠（Huìyuǎn）的《唸佛三昧序》中說：『功德高容易進步，唸佛是首要的。』考察那玄妙的聲音觸動內心，聽聞它就能消除塵世的煩惱，使停滯的情感變得開朗，如果不是天下最精妙的，那麼誰能參與到其中呢？說到明確的證據，不如《華嚴經》（Avataṃsaka Sūtra）中的偈頌所說： 『寧願承受無量的痛苦， 能夠聽聞佛陀的聲音， 不願享受一切的快樂， 而不聽聞佛陀的名號。』 既然如此，佛的聲音，遠遠地震撼，開啟善良的萌芽，就像春雷震動百草一樣，怎麼可以輕易地詆譭呢？』 問：『高聲或低聲稱念佛的名號，我恭敬地接受其中的意義。十方凈土都有如來（Tathāgata），為什麼偏偏要面向西方，如此執著呢？』 答：『你問的不對。這是方等部（Vaipulya）佛經這樣說的，不是人師的意思。怎麼可以誹謗方等部的經典呢？』 問：『我謹遵教誨，但其中的道理在哪裡呢？』 答：『也有其中的道理。比如有人說癡人看見觀世音（Avalokiteśvara）有十一面，就提出疑問說：『為什麼不安十二面呢？』即使隨順他的說法，又會提出疑問說：『為什麼不安十面呢？』你想要將東方的道理用來詰難西方，道理就像這樣。對於那些仍然迷惑沒有醒悟的人，就用這個身體，讓他安住在那裡，不要背離任何一方，那麼他自己就會醒悟了。如果他仍然不醒悟，
【English Translation】 English version Its meaning is twofold. Speaking from afar, the golden form of the Buddha shines brilliantly, scattering light, and precious flowers fall like rain in the sky, as clear as pointing to the palm of one's hand; this is the third meaning. Like pulling wood and stones, heavy and unmoving, but when a loud sound issues a command, they can be lifted lightly; this is the fourth meaning. Engaging in battle with the demon army, with flags and drums facing each other, using the rhythm of music on the battlefield to defeat powerful enemies; this is the fifth meaning. Possessing these many meanings, what is there to be weary of! It is better to have both noise and silence, and to practice both Śamatha (止, calming the mind) and Vipaśyanā (觀, insight) simultaneously, in accordance with the Buddha's intention; isn't that acceptable? If Samādhi (定, concentration) and Prajñā (慧, wisdom) are balanced, then the state of forgetting both mind and Buddha will indeed be as you asked. Therefore, Huiyuan (慧遠), of Mount Lu (廬山), in his 『Preface to the Samādhi of Buddha Recitation』 (〈遠公唸佛三昧序〉), says: 『Merit is easy to advance, and Buddha recitation is the first priority.』 Examining the profound sound that touches the heart, hearing it can eliminate worldly afflictions, and make stagnant emotions become clear and bright; if it is not the most exquisite thing in the world, then who can participate in it? Speaking of clear evidence, it is like the verse in the Avataṃsaka Sūtra (《華嚴經》) says: 『I would rather endure immeasurable suffering, To hear the Buddha's voice, Than not enjoy all pleasures, And not hear the Buddha's name.』 Since this is the case, the Buddha's voice, far-reaching and shaking, opens the sprouts of goodness, just like spring thunder shaking all the grasses; how can it be easily slandered?』 Question: 『Whether chanting the Buddha's name in a loud or soft voice, I respectfully accept its meaning. All the Pure Lands in the ten directions have Tathāgatas (如來), why must one face the West, being so attached?』 Answer: 『Your question is incorrect. This is what the Vaipulya Sūtras (方等部) say, not the intention of a human teacher. How can you slander the Vaipulya Sūtras?』 Question: 『I respectfully receive the teaching, but where is the principle in it?』 Answer: 『There is also a principle in it. For example, if someone says that a foolish person sees Avalokiteśvara (觀世音) with eleven faces, they would ask: 『Why not put twelve faces?』 Even if you follow his words, he will ask again: 『Why not put ten faces?』 You want to use the principles of the East to challenge the West, the principle is like this. For those who are still confused and not awakened, just use this body, let him settle there, and do not turn away from any direction, then he will awaken himself. If he still does not awaken,
悟，誠不可化，但可悲矣！又《勝天王經．二行品》明如來八十種好，中有一隨好光明功德，名一切向，不揹他矣。然佛不可背，常面向於一切眾生，非如冤仇不欲相見，慈之至矣，是其義也。智者大師，爰自撫塵之歲，終於耳順，臥便合掌，坐必面西。大漸之際，令讀四十八愿，九品往生，光明滿山，天樂遞奏，生於凈土。面西之義，不亦弘哉？」
問曰：「面向西方，敬聞教理。般舟之義，義在何耶？」
對曰：「梵云般舟，此云現前，謂思惟不已，佛現定中。凡九十日常行道者，助般舟之緣，非正釋其義也。」
問曰：「凈土妙門，般舟之義，具聞剖析。然近代已來，誰得登于安養之國？既無相報，焉知所詣？望為明之。」
對曰：「晉朝廬山遠法師為其首唱。遠公從佛陀跋陀羅三藏授唸佛三昧，與弟慧持、高僧慧永，朝賢貴士、隱逸清信：宗炳、張野、劉遺民、雷次宗、周續之、謝靈運、闕公則等一百二十三人，鑿山為銘，誓生凈土。劉遺民著文大略云：『推交臂之濽淪，悟無常之期，切審三報之相，催知險趣之難拔，如其同志諸賢，所以夕惕霄勤，仰思攸濟者也。然後妙觀大義，啟心正照，識以悟新，形由化革。藉芙蓉于中流，蔭瓊柯以詠言，飄云衣於八極，泛香風以窮年。體忘
【現代漢語翻譯】 現代漢語譯本：覺悟這種東西，確實難以改變，只能讓人感到悲哀！另外，《勝天王經．二行品》中闡明瞭如來的八十種好，其中有一種隨形好光明功德，名為『一切向，不揹他』。然而佛陀是不可背離的，總是面向一切眾生，不像仇人那樣不願相見，這是慈悲到了極點，就是這個意思。智者大師，從年少時開始，直到晚年，睡覺時都合掌，坐著必定面向西方。臨終之際，讓人誦讀四十八愿，九品往生，光明充滿山間，天樂交替演奏，往生到凈土。面向西方的意義，不是很弘大嗎？」
問：『面向西方，恭敬地聽聞教理。那麼般舟（Pratyutpanna-samadhi，現前三昧）的意義，又在於什麼呢？』
答：『梵語稱般舟（Pratyutpanna-samadhi），這裡翻譯為現前，意思是說思惟不停，佛就會在禪定中顯現。凡是九十天中經常行道的人，是幫助修般舟三昧的助緣，而不是直接解釋它的意義。』
問：『凈土的微妙法門，以及般舟（Pratyutpanna-samadhi，現前三昧）的意義，都已經詳細聽聞了。然而近代以來，有誰能夠登上安養（Sukhavati，極樂）之國呢？既然沒有訊息回報，又怎麼知道他們去了哪裡？希望您能為我們說明。』
答：『晉朝的廬山遠法師（Huiyuan）是最初倡導者。遠公從佛陀跋陀羅三藏（Buddhabhadra）那裡接受唸佛三昧，與他的弟弟慧持（Huichi）、高僧慧永（Huiyong），以及朝廷賢士、隱逸之士：宗炳（Zong Bing）、張野（Zhang Ye）、劉遺民（Liu Yimin）、雷次宗（Lei Cizong）、周續之（Zhou Xuzhi）、謝靈運（Xie Lingyun）、闕公則（Que Gongze）等一百二十三人，在山中鑿石刻銘，發誓往生凈土。劉遺民（Liu Yimin）所著的文章大略是這樣說的：『推究世俗交往的短暫，覺悟到無常的期限，切實審視三報的真相，催促自己認識到險惡境地的難以擺脫，像我們這些志同道合的人，所以早晚勤勉，仰慕思念著能夠得到救濟的方法。然後用微妙的智慧觀察大義，開啟心智，用正念照亮，用覺悟來更新認識，用變化來革新形體。憑藉芙蓉（蓮花）漂浮在河流中央，在美玉般的樹蔭下吟詠，讓輕盈的云裳飄蕩在四面八方，讓芬芳的香風陪伴著度過一生。身體忘記了…
【English Translation】 English version: 'Enlightenment, truly, is unchangeable, but only pitiable! Moreover, the Śrīmālādevī Siṃhanāda Sūtra (Victorious King Sutra), in its 'Two Practices' chapter, clarifies the eighty minor marks of a Buddha, among which is a minor mark of radiant merit, named 'Facing All, Not Turning Away from Others.' However, the Buddha cannot be turned away from; he always faces all sentient beings, not like enemies who do not wish to see each other. This is the utmost of compassion, that is its meaning. Great Master Zhiyi, from his youthful years until his old age, would always join his palms in sleep and always face west when sitting. At the moment of his passing, he instructed others to recite the Forty-Eight Vows and the Nine Grades of Rebirth, and light filled the mountain, with celestial music playing in succession, and he was born in the Pure Land. Is not the meaning of facing west profound?'
Question: 'Facing west, we respectfully hear the teachings. But what is the meaning of Pratyutpanna-samadhi (Present Buddha Samadhi)?'
Answer: 'Pratyutpanna-samadhi in Sanskrit means 'present' here, meaning that if one contemplates without ceasing, the Buddha will appear in samadhi. Those who constantly practice the path for ninety days are aiding the conditions for Pratyutpanna-samadhi, but this is not a direct explanation of its meaning.'
Question: 'The wonderful gate of the Pure Land and the meaning of Pratyutpanna-samadhi have been heard in detail. However, since recent times, who has been able to ascend to the Land of Bliss (Sukhavati)? Since there is no news reported back, how do we know where they have gone? We hope you can clarify this for us.'
Answer: 'In the Jin Dynasty, Dharma Master Huiyuan of Mount Lu was the first to advocate it. Master Huiyuan received the Buddhanusmrti-samadhi (Buddha Recitation Samadhi) from Buddhabhadra, and together with his younger brother Huichi, the eminent monk Huiyong, court officials, recluses, and devout believers: Zong Bing, Zhang Ye, Liu Yimin, Lei Cizong, Zhou Xuzhi, Xie Lingyun, Que Gongze, and others, one hundred and twenty-three people in total, carved inscriptions into the mountain, vowing to be born in the Pure Land. The essay written by Liu Yimin roughly says: 'Reflecting on the transience of worldly interactions, realizing the limit of impermanence, earnestly examining the truth of the three retributions, urging ourselves to recognize the difficulty of escaping dangerous realms, like-minded virtuous ones, therefore, are diligent day and night, yearning and contemplating the means to be saved. Then, with subtle wisdom, we observe the great meaning, opening our minds and illuminating with right thought, using enlightenment to renew our understanding, and using transformation to reform our form. Relying on the lotus flower to float in the middle of the river, sheltering under the jade-like branches to chant, letting the light cloud garments flutter in all directions, letting the fragrant breeze accompany us throughout the years. The body forgets...'
安而彌穆，心超樂以自怡，臨三塗而緬謝，傲天宮以長辭，紹眾靈以繼軌，捐大息以為期。究茲道也，豈不弘哉！』遠公制〈唸佛三昧序〉六：『夫稱三昧者何？思專想寂之謂也，思專則志一不移，想寂則氣虛神朗，氣虛則智恬其照，神朗則無幽不徹，斯二乃是自然之玄符，會一而致用也。又諸三昧，其名甚眾，功高易進，唸佛為先，若以匹夫眾定之所緣故，不得語其優劣，居可知也。』謝靈運〈凈土詠〉云：『法藏長王宮，懷道出國城，愿言四十八，弘誓拯群生。凈土一何妙，來者皆菁英，頹年安可寄？乘化必晨征。』子問：『未見往生相報』者，有晉朝闕公則，愿生而來報，后同誓友人在東京白馬寺，其夜為公則追忌轉經，於時林殿皆作金色，空中有聲曰：『我是闕公則也！所祈往生極樂寶國，今已果矣，故來相報。』言訖不現，支道林贊曰：
「『大哉闕公！ 歆虛納靈， 神化西域， 跡驗東京。 徘徊霄虛， 流響耀形， 豈欽一讚， 示以匪冥。』
「又虞孝敬贊曰：
「『猗歟公則， 先甘法味， 知我者希， 其道乃貴， 金光夜朗， 玉顏朝睟， 不捨有緣， 言告其類。』」
夢覺一心以明三昧門第十二
問曰：「闕公往生，金光
【現代漢語翻譯】 現代漢語譯本： 『安而彌穆（形容佛的莊嚴），心超脫于極樂而自我愉悅，面對地獄、餓鬼、畜生三惡道而長久告別，超越天宮而永遠辭別，繼承眾生的靈性而繼續前行，捨棄大休息而以此為期盼。探究這個佛道，難道不弘大嗎！』慧遠大師在《唸佛三昧序》中說：『所謂三昧是什麼呢？就是思想專注、心境寂靜的狀態。思想專注就能使意志專一而不動搖，心境寂靜就能使氣息虛靜而精神明朗。氣息虛靜就能使智慧恬淡而照亮一切，精神明朗就能使沒有幽暗之處不被照徹。這二者是自然的玄妙符契，會合為一而發揮作用。各種三昧，名稱很多，但唸佛三昧功德高、容易進步，是各種三昧中最優先的。如果因為凡夫眾生所緣的境界相同，就不能說它的優劣，這是可以知道的。』謝靈運在《凈土詠》中說：『法藏比丘（Amida Buddha）長久居住在王宮，爲了追求真理而離開國家和城市，發下了四十八個願望，弘大的誓願救度眾生。凈土是多麼美妙啊，來到這裡的人都是精英，衰老的年華可以寄託在哪裡呢？乘著佛的教化必定早早前往。』 你問：『沒有見到往生后回來報信的』，有晉朝的闕公則，發願往生后回來報信，後來和發誓的朋友們在東京白馬寺，那天晚上為闕公則追薦忌日而轉經，當時林木殿堂都變成金色，空中有聲音說：『我是闕公則啊！所祈求的往生極樂寶國，現在已經實現了，所以來報信。』說完就不見了。支道林讚歎說： 『偉大啊闕公則！虛心接受靈性，神化于西域，事蹟驗證於東京。徘徊於天空，聲音流傳，光芒閃耀，難道只是爲了讚歎，而是爲了顯示不是虛無縹緲。』 虞孝敬又讚歎說： 『美啊闕公則，先品嚐到佛法的美味，瞭解我的人很少，他的道才顯得珍貴，金光在夜晚照亮，容顏在早上煥發光彩，不捨棄有緣之人，用語言告訴他們。』 夢中覺悟一心以明三昧門第十二 問：『闕公則往生，金光』 English version: 『Being peaceful and serene, Amida (Amida Buddha) delights in surpassing bliss, bids farewell to the three evil paths (hell, hungry ghosts, and animals), and takes leave of the heavenly palaces forever. Inheriting the spirituality of all beings, he continues on the path, relinquishing great rest as his ultimate goal. How vast is the Dharma he explores!』 Huiyuan (遠公) states in his 『Preface to the Samadhi of Buddha Recitation』 (唸佛三昧序): 『What is meant by Samadhi? It refers to the state of focused thought and tranquil mind. Focused thought leads to unwavering will, and tranquil mind leads to pure energy and clear spirit. Pure energy allows wisdom to illuminate serenely, and clear spirit allows no darkness to remain unilluminated. These two are the natural, mysterious symbols, uniting as one to exert their function. Among the various Samadhis, which are numerous in name, the Samadhi of Buddha Recitation is the most superior and easiest to advance in. If one cannot discuss their merits due to the common realm of focus for ordinary beings, then their relative positions are knowable.』 Xie Lingyun (謝靈運) says in his 『Ode to the Pure Land』 (凈土詠): 『Dharmakara (法藏) long resided in the royal palace, leaving his country and city in pursuit of the Way, vowing forty-eight vows to deliver all beings. How wondrous is the Pure Land, where all who come are elites. Where can declining years be entrusted? Riding the transformation, one must set forth at dawn.』 You ask: 『I have not seen reports of those who have been reborn.』 There was Que Gongze (闕公則) of the Jin Dynasty, who vowed to return and report after being reborn. Later, with his sworn friends at the White Horse Temple (白馬寺) in Luoyang (東京), on the night of the memorial service for Que Gongze, as they chanted scriptures, the forests and halls all turned golden, and a voice in the air said: 『I am Que Gongze! My prayer to be reborn in the Land of Ultimate Bliss (極樂寶國) has now been fulfilled, so I have come to report.』 After speaking, he disappeared. Zhi Daolin (支道林) praised: 『Great is Que Gong! Humbly accepting the spiritual, transforming in the Western Regions (西域), his deeds verified in Luoyang (東京). Hovering in the sky, his voice resonates, his form shines brightly, not merely for praise, but to show that it is not illusory.』 Yu Xiaojing (虞孝敬) also praised: 『Admirable is Que Gongze, first tasting the flavor of the Dharma, few understand me, his path is therefore precious, golden light illuminates the night, his jade-like face shines in the morning, not abandoning those with affinity, he tells them with words.』 Awakening to the One Mind in Dreams to Clarify the Gate of Samadhi, Chapter Twelve Question: 『Que Gongze's rebirth, golden light』
【English Translation】 English translation line 1 English translation line 2
相報，敬諾之矣。佛說一切法如夢者，未知所念之佛、所生凈土，亦如夢否？若非其夢，則佛在心外；若是其夢，則佛在夢中。如夢中得金，覺無所獲，誠恐虛念於三身，終歸於一妄。請為辨之。」
對曰：「非妄也！何以知然？若修唸佛三昧之人，如夢得金，覺無所獲者，則同於妄也。究竟因唸佛而生凈土，豈曰妄哉？如習天眼法，先想珠、火等光，想之不已，實發天眼。孰曰妄焉？豈同夢金，畢竟無有。莫以遠事近見，舉夢為喻。不得將唸佛往生，全同於夢明矣！又《華嚴經》云：『心、佛與眾生，是三無差別。』心迷也如夢，則九法界眾生是矣；心悟也如覺，則一法界即諸佛是也。迷、悟祇在於一心，夢、覺曾無于兩轍。經所謂：『了妄本自真，則見盧舍那。』縱是夢妄，亦何爽焉？唯心察之，匪石其志。」
念三身佛破三種障門第十三
問曰：「佛有三身，如何憶念？愿示方便，令無所失。」
對曰：「夫佛之三身，法、報、化也。法身者如月之體，報身者如月之光，化佛者如月之影。萬水之內皆有月焉，此月為多、為一耶。不可言一，萬水之月常差矣！不可言多，虛空之月，常一也！如梵書伊字、摩醯三目，縱橫並別，皆不可議也！經云：『或現小身，丈六、八尺』者，皆眾生心
【現代漢語翻譯】 現代漢語譯本：他答應了我的請求。佛說一切法都如夢幻，那麼我所念的佛、所生的凈土（Pure Land），也如夢幻嗎？如果不是夢幻，那麼佛就在我的心外；如果是夢幻，那麼佛就在夢中。就像在夢中得到黃金，醒來后卻一無所獲，我真擔心這樣虛幻地念誦三身（Trikaya），最終只是一場空。請您為我辨析。
回答說：『不是虛妄的！』為什麼這麼說呢？如果修習唸佛三昧（Samadhi of Buddha Recitation）的人，就像在夢中得到黃金，醒來后一無所獲，那才算是虛妄。但最終因唸佛而往生凈土，怎麼能說是虛妄呢？就像學習天眼法（divine eye），先想像珠、火等光芒，不斷地想像，最終真的生出天眼。誰會說是虛妄呢？這和夢中得金，醒來后什麼都沒有是不同的。不要用遙遠的事情來比喻眼前的事情，用夢來做比喻。唸佛往生和做夢是完全不同的，這一點很明顯！而且《華嚴經》（Avatamsaka Sutra）說：『心、佛與眾生，是三無差別。』心迷的時候就像做夢，那麼九法界（Nine Realms）的眾生就是這樣；心悟的時候就像覺醒，那麼一法界（Buddha Realm）就是諸佛。迷惑和覺悟只在於一心，夢和醒從來不是兩條路。經書上說：『了悟虛妄的本性就是真，就能見到盧舍那佛（Vairocana Buddha）。』即使是夢幻虛妄，又有什麼妨礙呢？只要用心去體察，意志就會像磐石一樣堅定。』
念三身佛破三種障門第十三
問：佛有法身（Dharmakaya）、報身（Sambhogakaya）、化身（Nirmanakaya）三身，應該如何憶念？希望您能指點方便之法，使我不會有所缺失。
回答說：佛的三身，就是法身、報身、化身。法身就像月亮的本體，報身就像月亮的光芒，化身就像月亮的影子。在萬千江河中都有月亮的倒影，這月亮是多還是少呢？不能說是一個，因為萬千江河中的月亮各不相同！也不能說是多個，因為虛空中的月亮始終是一個！就像梵文的伊字、摩醯首羅（Maheśvara）的三隻眼睛，縱橫交錯，都不可思議！經書上說：『或者顯現小身，一丈六尺、八尺』，這些都是眾生的心
【English Translation】 English version: He agreed to my request. The Buddha said that all dharmas are like dreams. Then, is the Buddha I recite and the Pure Land (Jingtu) I aspire to be born in also like dreams? If it is not a dream, then the Buddha is outside my mind; if it is a dream, then the Buddha is in the dream. It's like finding gold in a dream, but waking up with nothing. I am truly afraid that such a vain recitation of the Trikaya (three bodies of Buddha) will ultimately amount to nothing but delusion. Please clarify this for me.
The answer is: 'It is not delusion!' How do we know this? If a person who practices the Samadhi of Buddha Recitation (nianfo sanmei) is like someone who finds gold in a dream but wakes up with nothing, then that would be delusion. But ultimately, one is born in the Pure Land (Jingtu) through reciting the Buddha's name, how can that be called delusion? It's like practicing the divine eye (tianyan), first imagining the light of pearls, fire, and so on, and continuously imagining it, eventually the divine eye actually develops. Who would call that delusion? This is different from finding gold in a dream, where there is ultimately nothing. Do not use distant matters to illustrate near matters, using dreams as an analogy. It is clear that being reborn in the Pure Land through reciting the Buddha's name is completely different from a dream! Moreover, the Avatamsaka Sutra (Huayan Jing) says: 'Mind, Buddha, and sentient beings are not different.' When the mind is deluded, it is like a dream, then the sentient beings of the Nine Realms (jiu fajie) are like this; when the mind is enlightened, it is like awakening, then the Buddha Realm (yi fajie) is all Buddhas. Delusion and enlightenment are only in one mind, dreams and awakenings have never been two separate paths. The sutra says: 'Understanding that the nature of delusion is inherently true, one will see Vairocana Buddha (Lushena Fo).' Even if it is a dream and delusion, what harm is there? As long as you examine it with your mind, your will will be as firm as a rock.'
Chapter 13: Reciting the Three Bodies of the Buddha to Break Through the Three Obstacles
Question: The Buddha has three bodies: Dharmakaya (foshen), Sambhogakaya (baoshen), and Nirmanakaya (huashen). How should I remember and contemplate them? I hope you can show me a convenient method so that I will not be at a loss.
The answer is: The Buddha's three bodies are Dharmakaya, Sambhogakaya, and Nirmanakaya. The Dharmakaya is like the body of the moon, the Sambhogakaya is like the light of the moon, and the Nirmanakaya is like the reflection of the moon. There is a reflection of the moon in ten thousand rivers. Is this moon one or many? It cannot be said to be one, because the moons in ten thousand rivers are different! It cannot be said to be many, because the moon in the sky is always one! It's like the Sanskrit letter 'I' and the three eyes of Maheśvara (Moheshouluo), vertical and horizontal, all are inconceivable! The sutra says: 'Sometimes appearing in a small body, one zhang six chi, eight chi,' all of these are the minds of sentient beings.
水中佛也。佛尚無形，豈有二哉？凈國、穢土亦自彼耳。若欲將念三身、破三種障，今試明之爾。佛身之生，從止觀生，止觀不均，其障必起。唸佛之人，修止心沈，昏闇障起，而障化身佛。又須以觀心策之，唸白毫光，破昏闇障也。修觀心浮，無惡不造，而障報身佛。還修于止，止一切惡。念諸佛昔因恒沙功德，智慧圓滿，酬因曰報，破惡念障也。若二邊障動，詭狀殊形，萬相紛綸，兩賊強軟，障法身佛也。以中道第一義空，破之偈曰：
「『無色無形相， 無根無住處， 不生不滅故， 敬禮無所觀。』
「所觀之理，如毗嵐猛風吹散重云，顯明法身清凈寶月，破逼惱障也。應病與藥，不其然歟！(此是天臺智者大師所解，披尋未廣，實未曾見諸師有斯妙釋也。止觀意前已略辨俟，在口釋非文字能徴也)。我既化人，人亦化物，物我俱成，三昧彌興，眾生無盡，三昧不絕也。」
已上六門，儘是念現在阿彌陀佛，以通三世之意也。廣如《安樂集》、《天臺十疑論》、咸法師《釋群疑論》、《往生傳》、稠禪師《法寶義論》所解，亦如飛錫先撰《無上深妙禪門傳集法寶》一卷廣明也。
唸佛三昧寶王論卷中 大正藏第 47 冊 No. 1967 唸佛三昧寶王論
唸佛三
【現代漢語翻譯】 現代漢語譯本：水中之佛也是佛。佛尚且沒有固定的形態，怎麼會有兩個呢？凈土和穢土也都是從各自的心境所生。如果想要通過唸佛來破除三身（化身佛、報身佛、法身佛）和三種障礙（昏闇障、惡念障、逼惱障），現在嘗試說明如下。佛身的顯現，是從止觀（止禪定和觀智慧）中產生的，如果止觀不平衡，那麼障礙必然會產生。唸佛的人，如果修止時內心沉溺，就會產生昏闇障，從而障礙化身佛的顯現。這時需要用觀來策勵自己，觀想白毫光，破除昏闇障。如果修觀時內心浮動，無惡不作，就會障礙報身佛的顯現。這時需要修止，停止一切惡行。念諸佛過去世所修的如恒河沙數般的功德，智慧圓滿，酬報其因，這便是報身佛，可以破除惡念障。如果止觀兩邊的障礙同時發動，出現各種奇異的形狀，萬千景象紛亂，兩種賊（止和觀的偏頗）一強一弱，就會障礙法身佛的顯現。用中道第一義空來破除這些障礙，偈語說： 『沒有顏色沒有形狀，沒有根源沒有住處，不生不滅的緣故，恭敬頂禮無可觀想。』 所觀想的道理，就像猛烈的暴風吹散厚重的雲層，顯現出法身清凈的寶月，破除逼惱障。這就像應病與藥，不是這樣的嗎！（這是天臺智者大師所解釋的，我披閱尋訪還不廣泛，實在沒有見過其他法師有如此精妙的解釋。止觀的含義前面已經略微辨析過，等待在口頭解釋，不是文字能夠完全表達的）。我既然能感化他人，他人也能感化我，物和我都能成就，三昧（專注的狀態）更加興盛，眾生沒有窮盡，三昧也不會斷絕。 以上六門，全部都是念現在阿彌陀佛，以貫通過去、現在、未來三世的意義。詳細的內容可以參考《安樂集》、《天臺十疑論》、咸法師的《釋群疑論》、《往生傳》、稠禪師的《法寶義論》所解釋的，也可以參考飛錫先前撰寫的《無上深妙禪門傳集法寶》一卷，其中有詳細的說明。 《唸佛三昧寶王論》卷中 大正藏第 47 冊 No. 1967 《唸佛三昧寶王論》 唸佛三
【English Translation】 English version: The Buddha in the water is also Buddha. If Buddha has no fixed form, how can there be two? Pure lands and defiled lands arise from their respective states of mind. If you wish to eliminate the three bodies (Nirmanakaya Buddha, Sambhogakaya Buddha, Dharmakaya Buddha) and the three hindrances (obscuration hindrance, evil thought hindrance, and affliction hindrance) through mindfulness of the Buddha, I will now try to explain it. The manifestation of the Buddha's body arises from Samatha-vipassana (calm abiding and insight meditation). If Samatha-vipassana is unbalanced, then hindrances will inevitably arise. If a person practicing mindfulness of the Buddha becomes immersed in Samatha, obscuration hindrance arises, thereby obstructing the manifestation of the Nirmanakaya Buddha. At this time, it is necessary to encourage oneself with Vipassana, contemplating the white hair curl light, to eliminate the obscuration hindrance. If one's mind is agitated when practicing Vipassana, committing all kinds of evil, it will obstruct the manifestation of the Sambhogakaya Buddha. At this time, one needs to practice Samatha, ceasing all evil deeds. Contemplate the immeasurable merits and perfect wisdom that all Buddhas cultivated in past lives, repaying their causes, which is the Sambhogakaya Buddha, and can eliminate the evil thought hindrance. If the hindrances on both sides of Samatha and Vipassana arise simultaneously, with various strange shapes appearing, and myriad phenomena in confusion, with the two thieves (the imbalance of Samatha and Vipassana) one strong and one weak, it will obstruct the manifestation of the Dharmakaya Buddha. Use the Middle Way, the ultimate emptiness, to eliminate these hindrances, as the verse says: 'Without color, without form, without root, without dwelling place, because it neither arises nor ceases, I respectfully prostrate to that which cannot be observed.' The principle to be contemplated is like a fierce storm blowing away heavy clouds, revealing the pure and precious moon of the Dharmakaya, eliminating the affliction hindrance. Isn't this like prescribing medicine according to the illness! (This is explained by the Tiantai Master Zhiyi. My research is not yet extensive, and I have not seen other masters with such wonderful explanations. The meaning of Samatha-vipassana has been briefly analyzed earlier, waiting for oral explanation, which cannot be fully expressed in words). Since I can transform others, others can also transform me. Both beings and objects can be accomplished, Samadhi (state of concentration) will flourish, sentient beings are inexhaustible, and Samadhi will not cease. The above six doors are all about mindfulness of the present Amitabha Buddha, with the meaning of connecting the past, present, and future three times. For detailed content, refer to the explanations in the 'Anle Ji' (Collection of Essays on the Land of Bliss), 'Tiantai Shi Yi Lun' (Tiantai Ten Doubts), Master Xian's 'Shi Qun Yi Lun' (Explanation of Doubts), 'Wang Sheng Zhuan' (Biographies of Rebirth), and Chan Master Chou's 'Fa Bao Yi Lun' (Treatise on the Meaning of the Dharma Jewel). You can also refer to the one volume of 'Wushang Shenmiao Chanmen Chuanji Fabao' (Collection of Dharma Jewels of the Supreme and Profound Chan Gate) previously written by Feixi, which contains detailed explanations. 'Nianfo Sanmei Baowang Lun' (Treatise on the Samadhi King of Mindfulness of Buddha), Middle Volume Taisho Tripitaka, Volume 47, No. 1967, 'Nianfo Sanmei Baowang Lun' (Treatise on the Samadhi King of Mindfulness of Buddha) Mindfulness of Buddha Three
昧寶王論卷下
唐、紫閣山草堂寺沙門飛錫撰
念過去佛因果相同門第十四
問曰：「念現在佛，專注一境，已聞奧義。所念之佛，窮玄極聖，尊號如來可矣，而能唸佛人，俯窺真門，尚在凡位，安得叨竊，言同正覺哉？」
對曰：「《三昧海經》云：『所念之佛，如出胎師子王，喻佛果也；能唸佛人，如在胎師子王，喻佛子也。』因果雖殊，威神相繼，論其佛也，更何異焉？欲令在胎師子便能哮吼、飛落走伏者，未之有也！出胎之後，可翹足而待，曾何闕矣？而因果相同，其義一也。又《法鼓經》云：『如波斯匿王與敵國戰，有中毒箭，苦不可堪。聞有良藥名消毒，王以藥涂鼓，以桴擊之，能令毒箭聲下跳出，平復如故。若聞釋迦牟尼佛名，及聞信方廣比丘名，能令身中三毒之箭聲下跳出。是故此經，名大法鼓。』釋迦即過去佛，果也；比丘即方廣人，因也。滅罪相同，其義二也。斯兩經雖未階極聖，聞名獲益，與佛不異，故《法華三昧師資傳》五卷中說：『隋朝南嶽思大禪師，有弟子大善禪師，得慈悲三昧時，衡陽內史鄭僧果，素非深信，嘗會出獵圍鹿數十頭，謂縣令陳正葉曰：「公常稱大善禪師，有慈悲之力，其如此鹿何？」正葉即率左右數人，齊稱曰：「南無大善禪師！」一聲，于
【現代漢語翻譯】 現代漢語譯本
昧寶王論卷下
唐、紫閣山草堂寺沙門飛錫 撰
念過去佛因果相同門第十四
問：『唸誦現在的佛，專注於一個境界，已經聽聞了精深的道理。所念誦的佛，窮盡玄妙，達到極聖的境界，尊號為如來是可以理解的。但是能夠唸佛的人，俯身窺探真理之門，還在凡夫的地位，怎麼能夠僭越，說和正覺的佛相同呢？』 答：『《三昧海經》說：『所念誦的佛，如同剛出生的獅子王，比喻佛的果位；能夠唸佛的人，如同在胎中的獅子王，比喻佛的兒子。』因和果雖然不同，威德和神力卻相互承繼，如果討論他們的佛性，又有什麼區別呢？想要讓在胎中的獅子就能吼叫、飛奔跳躍，這是不可能的！等到出生之後，就可以翹首期待，還缺少什麼呢？所以因和果相同，就是這個道理。還有《法鼓經》說：『如同波斯匿王和敵國作戰，中了毒箭，痛苦不堪。聽說有一種良藥名叫消毒，國王用藥塗在鼓上，用鼓槌敲擊它，能讓毒箭隨著聲音跳出來，恢復如初。如果聽到釋迦牟尼佛的名號，以及聽到信奉方廣的比丘的名號，能讓身體中的貪嗔癡三毒之箭隨著聲音跳出來。所以這部經，名叫大法鼓。』釋迦牟尼佛就是過去的佛，是果；比丘就是修習方廣法門的人，是因。滅罪的效果相同，就是這個道理。這兩部經雖然還沒有達到極聖的境界，但是聽到名號就能獲得利益，和佛沒有什麼不同。所以在《法華三昧師資傳》第五卷中說：『隋朝南嶽思大禪師，有個弟子叫大善禪師，得到慈悲三昧的時候，衡陽內史鄭僧果，向來不怎麼深信佛法，曾經有一次打獵，包圍了幾十頭鹿，對縣令陳正葉說：「您常常稱讚大善禪師，有慈悲的力量，那這些鹿怎麼辦呢？」陳正葉就帶領左右幾個人，一起稱念：「南無大善禪師！」一聲，於是』
【English Translation】 English version
Mei Bao Wang Lun (Treatise on the King of Hidden Treasures), Scroll 2
Composed by Shramana Feixi of Caotang Temple on Zigge Mountain, Tang Dynasty
Chapter 14: The Identity of Cause and Effect in Recalling Past Buddhas
Question: 'When reciting the present Buddha, focusing on a single state, one has already heard the profound meaning. The Buddha being recited, having exhausted the mysterious and reached the ultimate sacredness, is worthy of the honorable title of Tathagata. However, the person who can recite the Buddha, humbly peering into the gate of truth, is still in the position of a common mortal. How can they presume to claim equality with the perfectly enlightened Buddha?' Answer: 'The Samadhi Sea Sutra says: 'The Buddha being recited is like a lion king just born, symbolizing the fruit of Buddhahood; the person who can recite the Buddha is like a lion king in the womb, symbolizing the son of the Buddha.' Although cause and effect are different, their majestic power and spiritual force are continuous. If we discuss their Buddha-nature, what difference is there? To expect a lion in the womb to be able to roar, fly, leap, and subdue is impossible! After birth, one can wait with anticipation; what is lacking? Therefore, the identity of cause and effect is one and the same principle. Furthermore, the Law Drum Sutra says: 'Like King Prasenajit fighting with an enemy country, he was struck by a poisoned arrow, suffering unbearably. He heard of a good medicine called 'detoxification.' The king applied the medicine to a drum and struck it with a mallet, which caused the poisoned arrow to jump out with the sound, restoring him to his original state. If one hears the name of Shakyamuni Buddha, and hears the name of the Bhikshu who believes in the Vaipulya (expanded) teachings, it can cause the arrows of the three poisons in the body to jump out with the sound. Therefore, this sutra is called the Great Law Drum.' Shakyamuni is the past Buddha, the fruit; the Bhikshu is the person who practices the Vaipulya teachings, the cause. The effect of eradicating sins is the same, which is the second principle. Although these two sutras have not yet reached the ultimate sacredness, hearing the name brings benefit, which is no different from the Buddha. Therefore, in the fifth scroll of the Lineage Transmission of the Lotus Samadhi Teacher, it says: 'During the Sui Dynasty, the Great Dhyana Master Si of Mount Nan, had a disciple named Great Dhyana Master Shan, who, when he attained the Maitri (loving-kindness) Samadhi, Zheng Sengguo, the Prefect of Hengyang, who had never deeply believed in Buddhism, once went hunting and surrounded dozens of deer. He said to Chen Zhengye, the magistrate of the county: 'You often praise Great Dhyana Master Shan for having the power of loving-kindness. What about these deer?' Zhengye then led several people around him and chanted together: 'Namo Great Dhyana Master Shan!' With one voice, then'
時群鹿飛空而出。』則以觀音神力，復何異哉？大善與智者齊名於時矣。若不侮聖人之言，則唸佛三昧殄魔息災，猶金之在冶矣！豈得推移曛曉而不習哉？」
無心念佛理事雙修門第十五
問曰：「圓念三世，或專面一方，謹聞幽義也。皆有念、有思，有生、有滅，安得與《勝天王所問經》以無所念心而修唸佛之旨同焉？」
對曰：「無念之說，人多泣岐，不細精研，猶恐迷徑，今以理事門辯之。言理門者，真無念也。釋曰：『有之與無，即此念而本無矣！何者？佛從念生，心即是佛，如刀不自割，指不自觸，佛不自佛，心不自心。安得佛外立心，心外立佛？佛既不有，心豈有哉？無心念佛，其義明矣！』故世人謂唸佛有念也，吾則謂唸佛無念也。更何惑焉？又念即是空，焉得有念？非念滅空，焉得無念？念性自空，焉得生滅？又無所念心者，以無所住也，而修唸佛者，而生其心也。無所念心者，從無住本也，而修唸佛者，立一切法也。無所念心者，念即是空也，而修唸佛者，空即是念也。不異之有，此明中道矣！雙寂曰止也，雙照曰觀也，定慧不均，非正受也。豈得三昧之名歟？今則照而常寂，無所念心矣；寂而常照，而修唸佛焉。如來證寂照三摩地，唸佛三昧究竟之位也。故此三昧，能生首楞
【現代漢語翻譯】 現代漢語譯本 這時，（如果）群鹿能夠飛空而出，那麼憑藉觀音菩薩的神力，又有什麼不同呢？大善和智者在當時齊名。如果不輕視聖人的話語，那麼唸佛三昧消除魔障、平息災難，就像金子在熔爐里一樣！怎麼可以因為時間的推移而不去修習呢？」
無心念佛理事雙修門第十五
有人問：「圓滿地憶念過去、現在、未來三世諸佛，或者專心面向一方（唸佛），我恭敬地聽聞了其中深奧的含義。但是，這些都有念頭、有思慮，有產生、有消滅，怎麼能與《勝天王所問經》中以無所念的心來修習唸佛的宗旨相同呢？」
回答說：「關於『無念』的說法，人們大多在歧路上徘徊，如果不仔細深入地研究，恐怕會迷失方向。現在我用『理事』兩方面來辨析它。從『理』的層面來說，才是真正的『無念』。解釋說：『有』和『無』，都是從這個『念』產生的，而其本性是空的！為什麼呢？佛從念而生，心就是佛，就像刀不能自己割自己，手指不能自己觸碰自己，佛不能自己成佛，心不能自己成為心。怎麼能在佛之外另立一個心，在心之外另立一個佛呢？佛既然不是實有，心又怎麼會是實有呢？無心念佛的道理，不是很明顯了嗎！』所以世人說唸佛是有念，我卻說唸佛是無念。還有什麼疑惑呢？而且念就是空，怎麼會有念呢？不是念滅了才空，而是念的本性本來就是空，又怎麼會有生滅呢？所謂『無所念心』，是指不執著于任何事物，而修習唸佛，是爲了生起菩提心。『無所念心』，是從無所住的根本出發；而修習唸佛，是爲了建立一切法。『無所念心』，是說念就是空；而修習唸佛，是說空就是念。這其中沒有差別，這就是闡明中道啊！雙重寂靜叫做『止』，雙重觀照叫做『觀』，如果禪定和智慧不均衡，就不是真正的正受。怎麼能得到三昧的名稱呢？現在則是觀照而常寂靜，是無所念心；寂靜而常觀照，是修習唸佛。如來證得了寂照不二的三摩地，是念佛三昧究竟的境界。所以這種三昧，能夠產生首楞嚴（一切事究竟堅固）……
【English Translation】 English version At that time, if a flock of deer could fly into the sky, what difference would there be with the divine power of Avalokiteśvara (觀音, the Bodhisattva of Compassion)? Great Goodness and Wisdom were equally famous at that time. If one does not despise the words of the sages, then the Samadhi (三昧, meditative state) of Buddha-Recitation can eliminate demonic obstacles and pacify disasters, just like gold in a furnace! How can one not practice it because of the passage of time?'
Chapter Fifteen: The Gate of No-Mind Buddha-Recitation with Dual Cultivation of Principle and Phenomena
Someone asked: 'Perfectly recollecting the Buddhas of the three times (三世, past, present, and future), or focusing on one direction (while reciting the Buddha's name), I have respectfully heard the profound meanings. However, these all involve thoughts, considerations, arising, and ceasing. How can they be the same as the principle in the Vimalakīrti Nirdeśa Sūtra (勝天王所問經, also known as The Sutra of Vimalakirti's Teaching) of cultivating Buddha-Recitation with a mind of no-thought?'
The answer is: 'Regarding the teaching of 'no-thought' (無念), people often stray onto divergent paths. If one does not carefully and thoroughly study it, one may fear getting lost. Now, I will explain it from the perspectives of principle (理) and phenomena (事). Speaking from the perspective of principle, it is truly 'no-thought.' The explanation is: 'The existence of 'being' and 'non-being' both arise from this 'thought,' but their nature is originally empty! Why? The Buddha arises from thought, and the mind is the Buddha, just as a knife cannot cut itself, a finger cannot touch itself, the Buddha cannot become the Buddha by himself, and the mind cannot become the mind by itself. How can one establish a mind outside the Buddha, or a Buddha outside the mind? Since the Buddha is not truly existent, how can the mind be truly existent? The principle of no-mind Buddha-Recitation is clear!' Therefore, worldly people say that Buddha-Recitation involves thought, but I say that Buddha-Recitation is no-thought. What further doubts are there? Moreover, thought is emptiness, so how can there be thought? It is not that thought ceases and then becomes empty, but rather that the nature of thought is originally empty, so how can there be arising and ceasing? The so-called 'mind of no-thought' refers to not being attached to anything, while cultivating Buddha-Recitation is for generating Bodhicitta (菩提心, the mind of enlightenment). 'Mind of no-thought' arises from the root of non-abiding; while cultivating Buddha-Recitation is for establishing all dharmas (法, teachings). 'Mind of no-thought' means that thought is emptiness; while cultivating Buddha-Recitation means that emptiness is thought. There is no difference between them, and this clarifies the Middle Way! Dual quiescence is called 'cessation' (止), dual illumination is called 'contemplation' (觀). If Samatha (奢摩他, calming the mind) and Vipassanā (毗婆舍那, insight) are not balanced, it is not true right reception (正受). How can one attain the name of Samadhi (三昧)? Now, it is illuminating while constantly quiescent, which is the mind of no-thought; quiescent while constantly illuminating, which is cultivating Buddha-Recitation. The Tathagata (如來, the Thus-Come One) realizes the Samadhi of quiescence and illumination as one, which is the ultimate state of Buddha-Recitation Samadhi. Therefore, this Samadhi can generate Śūraṅgama (首楞嚴, ultimately firm in all matters)...'
嚴王、師子吼定，明矣！如《菩薩唸佛三昧經》破相偈曰：
「『唸佛真金色， 安住無著心， 觀法何名佛， 攝心恒相續， 金色非如來， 四陰亦如是， 離色非如來， 想識應當知。 此是佛世尊， 最勝寂靜處， 善能滅一切， 外道諸邪見， 如龍王降雨， 澤及於一切。』
「此經明六度萬行，未有一法不是念佛三昧者也。」
問曰：「理門已竟，愿示事門，令其學者得真無念，協般若波羅蜜，開無相大乘甚深禪定，不亦博哉？」
對曰：「夫理之與事，相去若何？前明即事之理，今明即理之事。《大品經》云：『佛為鈍根人，說諸法空寂，以其動生執見也；為利根人，說諸佛相好，如其蓮不染塵也。』則須菩提，小乘解空第一，無名無相，及夫得記，當來成佛，號曰名相如來。茍非大乘，常恐聲、香、味、觸得其便耳，逃遁未暇，安敢盤遊名相之園苑歟？既達名相，故獲佛記也。言事門者，夫佛生於心，般舟無念而已，至境出於我，法華不速而自來。無所念心者，絕諸亂想也，而修唸佛者，善想一佛也。則《文殊所說摩訶般若經》云：『若人學射，久習則巧，后雖無心，箭發皆中。若人慾入一行三昧，隨佛方所，專稱名字，唸唸相續，
【現代漢語翻譯】 現代漢語譯本： 嚴王（閻羅王），師子吼定（獅子吼定），這道理很明顯！正如《菩薩唸佛三昧經》中的破相偈所說： 『唸佛的真金色身，安住在沒有執著的心中，觀察諸法，什麼才叫做佛？收攝心念，使之恒常相續不斷，金色的身相併非如來，受、想、行、識四陰也是如此，離開色相也並非如來，想和識應當明白。這才是佛世尊，最殊勝寂靜的處所，善於滅除一切外道和各種邪見，如同龍王降下甘霖，恩澤普及一切眾生。』 這部經闡明了六度萬行，沒有哪一法不是念佛三昧的體現。 有人問：『理體方面的闡述已經完畢，希望您能開示事修方面的內容，使學習者能夠獲得真正的無念，與般若波羅蜜相應，開啟無相大乘甚深的禪定，這難道不是非常廣博嗎？』 回答說：『理和事之間，相差又有多少呢？前面闡明的是即事之理，現在闡明的是即理之事。《大品經》說：『佛為根器遲鈍的人，宣說諸法空寂的道理，因為他們容易因動而產生執著；為根器銳利的人，宣說諸佛的相好，就像蓮花一樣不被塵土所染。』那麼須菩提（釋迦牟尼佛的十大弟子之一，解空第一），是小乘中理解空性第一的人，執著于無名無相，最終也得到了授記，將來成佛，佛號叫做名相如來。如果不是大乘根器，常常擔心聲、香、味、觸等外境會趁虛而入，逃避都來不及，哪裡還敢在名相的園林中游玩呢？既然通達了名相，所以才獲得了佛的授記。說到事修方面，佛在心中顯現，如同般舟三昧一樣達到無念的境界，至高的境界自然從自身顯現，如同《法華經》一樣不求速成而自然到來。所謂無所念的心，是斷絕各種雜亂的妄想，而修習唸佛，則是善於觀想一佛。所以《文殊所說摩訶般若經》說：『如果有人學習射箭，長期練習就會變得巧妙，之後即使沒有刻意用心，射出的箭也都能命中目標。如果有人想要進入一行三昧，隨著佛所在的方向，專心稱念佛的名號，唸唸相續，
【English Translation】 English version: It is clear that King Yama (Lord of Death), and the Lion's Roar Samadhi are evident! As the 『Verse on Breaking Appearances』 in the Bodhisattva Mindfulness of Buddha Samadhi Sutra says: 『Mindfulness of the Buddha's true golden color, Abides in a mind without attachment, Observing the Dharma, what is called Buddha? Gathering the mind, constantly continuing, The golden color is not the Tathagata (Thus Come One), The four skandhas (aggregates) are also like this, Apart from form, it is not the Tathagata, Thought and consciousness should be known. This is the Buddha, the World Honored One, The most supreme and peaceful place, Well able to extinguish all, External paths and all wrong views, Like the Dragon King descending rain, Its benefit extends to all.』 This sutra elucidates the Six Perfections and myriad practices; there is not a single Dharma that is not an expression of the Mindfulness of Buddha Samadhi. Someone asks: 『The explanation of the principle has been completed. I wish you would show us the practical aspects, so that learners can obtain true non-念 (non-念: non-mindfulness), accord with Prajna Paramita (Perfection of Wisdom), and open the profound Samadhi of the formless Mahayana (Great Vehicle). Wouldn't that be very broad?』 The answer is: 『What is the difference between principle and practice? The previous explanation clarified the principle within practice, and now we clarify the practice within principle. The Mahaprajnaparamita Sutra says: 『The Buddha speaks of the emptiness of all dharmas for those of dull faculties, because they easily generate attachments from movement; for those of sharp faculties, he speaks of the Buddha's excellent marks, like the lotus that is not stained by dust.』 Then, Subhuti (one of the ten principal disciples of the Buddha, foremost in understanding emptiness), who is the foremost in understanding emptiness in the Hinayana (Small Vehicle), clinging to no-name and no-form, eventually received a prediction that he would become a Buddha in the future, named 名相 Tathagata (Name and Form Thus Come One). If one is not of Mahayana capacity, one is often worried that sound, smell, taste, and touch will take advantage of the situation. Escaping is barely enough, how dare one roam in the garden of names and forms? Since he understood names and forms, he obtained the Buddha's prediction. Speaking of the practical aspects, the Buddha appears in the mind, like the Pratyutpanna Samadhi (Buddha Standing Before One Samadhi) reaching the state of non-念 (non-念: non-mindfulness), the supreme state naturally arises from oneself, like the Lotus Sutra arriving naturally without seeking speed. The so-called mind of no-念 (no-念: non-mindfulness) is to cut off all kinds of distracting thoughts, while practicing mindfulness of the Buddha is to skillfully contemplate one Buddha. Therefore, the Manjushri Spoken Maha Prajna Paramita Sutra says: 『If a person learns archery, long practice will make them skillful, and later, even without intentional effort, the arrows will hit the target. If a person wants to enter the One Practice Samadhi, following the direction where the Buddha is, wholeheartedly reciting the Buddha's name, with thoughts continuously following one another,』
即于念中，見三世佛。如彼習射，既孰之後，無心皆中。』非無念也，何耶？是以《方等》曰：『矻矻念，勿休息，佛當現也。』《瓔珞經》云：『道名一心，多想非道。』《坐禪三昧經》云：『菩薩坐禪，不念一切，唯念一佛，如清冷海中金須彌山王，乃至功德法身，亦如是念。』」
問曰：「若言無念是三昧者，直超無念，更何迂迴，而用於念哉？」
對曰：「《楞伽經》云：『用楔出楔』；俗諺云：『使賊捉賊』。今則以念止念，有何不可？況念之熟也，不謀而自成，不用力矣！如劍容舞劍，忽揮之青雲，以鞘背承，未嘗或失；庖丁解牛，投刃皆虛，音合桑林之舞。此念之熟也，不亦明焉？故《起信論》云：『若知雖說無有能說可說，雖念亦無能念可念，名為隨順；若離於念，名為得入。』得入者，真如三昧也！況乎無念之位，在於妙覺，蓋以了心初生之相也。而言知初相者，所謂無念，非菩薩十地所知。而今之人，尚未階十信，即不依馬鳴大士，從說入于無說，從念入于無念，實恐慕崇臺而輕累土，倒裳索領，其可得哉？《大佛頂諸菩薩萬行首楞嚴經》云：『大勢至法王子，與其同倫五十二菩薩，即從座起，頂禮佛足，而白佛言：「我憶往昔恒河沙劫，有佛出世，名無量光，十二如來相繼一劫，
【現代漢語翻譯】 現代漢語譯本： 『就在一念之間，就能見到過去、現在、未來三世的佛。就像練習射箭，熟練之後，即使不用心也能射中目標。』這並非沒有念頭，為什麼呢？所以《方等經》說：『努力地念，不要休息，佛就會顯現。』《瓔珞經》說：『道叫做一心，想得太多就不是道了。』《坐禪三昧經》說：『菩薩坐禪時，不念一切事物，只念一尊佛，就像清冷大海中的金須彌山王一樣，乃至功德法身，也應該這樣念。』 有人問：『如果說無念就是三昧，直接進入無念就好了，為什麼還要迂迴地使用念頭呢？』 回答說：『《楞伽經》說：『用木楔子把木楔子敲出來』；俗話說：『用賊來捉賊』。現在用念頭來止息念頭，有什麼不可以呢？何況念頭熟練了，不用謀劃也能自然成功，不用費力了！就像劍客能夠駕馭劍，忽然揮劍指向青雲，用劍鞘背面承接，從來沒有失誤過；廚師分解牛，刀砍下去都是空虛之處，聲音符合桑林之舞的節奏。這就是念頭熟練的表現，不是很明顯嗎？所以《起信論》說：『如果知道雖然說沒有能說的人和能說的事物，雖然有念頭也沒有能唸的人和能唸的事物，這叫做隨順；如果離開念頭，就叫做得入。』得入，就是真如三昧！何況無念的境界，在於妙覺，大概是瞭解了心最初生起的相狀。而說知道最初的相狀，就是所謂的無念，不是菩薩十地所能知道的。而現在的人，還沒有達到十信的階位，就不依靠馬鳴大士，從有說到無說，從有唸到無念，實在恐怕是羨慕高臺卻輕視堆積泥土，倒穿衣服卻要找衣領，怎麼可能得到呢？《大佛頂諸菩薩萬行首楞嚴經》說：『大勢至（Mahāsthāmaprāpta）法王子，與他同類的五十二位菩薩，立即從座位上站起來，頂禮佛的腳，對佛說：「我回憶過去恒河沙劫（gaṅgā-nadī-vālukā-kalpa）之前，有佛出世，名叫無量光（Amitābha），十二位如來（Tathāgata）相繼出現於一個劫（kalpa）中，
【English Translation】 English version: 'In a single thought, one can see the Buddhas of the three times (past, present, and future). It's like archery practice; after becoming skilled, one can hit the target without conscious effort.' This is not without thought, why? Therefore, the Fangdeng Sutra says: 'Diligently contemplate, do not rest, and the Buddha will appear.' The Yingluo Sutra says: 'The path is called one-mindedness; too many thoughts are not the path.' The Samadhi Sutra of Seated Meditation says: 'When a Bodhisattva sits in meditation, he does not think of everything, but only contemplates one Buddha, like Mount Sumeru (Sumeru) of gold in a clear, cold sea, and even the Dharma body of merit should be contemplated in this way.' Someone asks: 'If it is said that no-thought is samadhi (samādhi), then it would be better to directly transcend into no-thought. Why use thought in a roundabout way?' The answer is: 'The Laṅkāvatāra Sūtra says: 'Use a wedge to remove a wedge'; a common saying goes: 'Use a thief to catch a thief.' Now, using thought to stop thought, what is wrong with that? Moreover, when thought becomes skilled, it succeeds naturally without planning, without effort! It's like a swordsman who can wield a sword, suddenly brandishing it towards the blue clouds, using the back of the scabbard to receive it, never missing; a cook dissecting an ox, the knife cuts through empty spaces, the sound matching the rhythm of the Mulberry Forest Dance. This is the manifestation of skilled thought, is it not clear? Therefore, the Awakening of Faith Treatise says: 'If one knows that although it is said there is no speaker or thing to be spoken, although there is thought, there is no thinker or thing to be thought, this is called accordance; if one departs from thought, this is called attainment.' Attainment is the True Thusness Samadhi! Moreover, the state of no-thought lies in Wonderful Enlightenment, which is to understand the initial arising of the mind. And to say that one knows the initial appearance is what is called no-thought, which is not known by the ten stages of Bodhisattvas. And people today, who have not yet reached the stage of the ten faiths, do not rely on the great master Aśvaghoṣa, entering from speech into non-speech, from thought into no-thought, truly fearing that they admire high towers while neglecting to accumulate earth, putting on clothes upside down and searching for the collar, how can they obtain it? The Śūraṅgama Sūtra says: 'The Dharma Prince Mahāsthāmaprāpta (Mahāsthāmaprāpta), with his fifty-two Bodhisattva companions, immediately rose from their seats, prostrated at the Buddha's feet, and said to the Buddha: "I recall in the past, countless kalpas (gaṅgā-nadī-vālukā-kalpa) ago, a Buddha appeared in the world named Amitābha (Amitābha), twelve Tathāgatas (Tathāgata) appeared successively in one kalpa (kalpa),
其最後佛，名超日月光，彼佛教我念佛三昧。譬如有人，一專為憶，一人專念，如是二人，若逢不逢，或見非見。二人相憶，二憶念深，如是乃至從生至生，同於形影，不相乖異。十方如來，憐念眾生，如母憶子。若子逃逝，雖憶何為？子若憶母，如母憶時，母子歷生，不相違遠。若眾生心，憶佛唸佛，現前當來，必定見佛！去佛不遠，不假方便，自得心開，如染香人身有香氣，此則名曰香光莊嚴。我本因地，以唸佛心，入無生忍，今於此界，攝唸佛人，歸於凈土。佛問圓通，我無選擇，都攝六根，凈念相繼，得三摩提，斯為第一。」』」
了心境界妄想不生門第十六
問曰：「不了心及緣，即起二妄想，今存所念之佛、能念之心，豈非二妄想耶？」
對曰：「《楞伽經》云：『了心及境界，妄想即不生。』不生心者，即種種遠離能相、所相。吾今念千輪、萬字、紺目、白毫種種之相，皆吾自心，無佛可得，緣既不有，心豈有哉？則能相之念，所相之佛，自遠離矣！安得住於二妄想耶？前聖所知，轉相傳授，妄想無性，于茲悟矣！又如觀佛實相，觀身亦然，遇境皆真，無心不佛，中道之理，遍於一切，豈存於所緣之佛歟？又解云：『如鼻有墨點，對之明鏡，人惡其墨，但揩于鏡，其可得耶？好惡、
【現代漢語翻譯】 現代漢語譯本：其最後成佛，佛號為超日月光（超越日月光芒），彼佛傳授我念佛三昧（通過憶念佛陀而達到的一種禪定狀態）。譬如兩個人，一個一心一意地憶念，另一個一心一意地思念，這樣兩個人，即使相遇也如同未遇，或者看見也如同未見。如果兩個人互相憶念，憶念之情深切，這樣乃至從生到生，如同形影相隨，不會互相違背遠離。十方如來，憐憫思念眾生，如同母親思念兒子。如果兒子逃離，即使母親思念又有何用？如果兒子憶念母親，如同母親思念兒子一樣，母子生生世世，不會互相違背遠離。如果眾生的心，憶佛唸佛，現在將來，必定能見到佛！離佛不遠，不需要藉助其他方便法門，自然就能心開悟解，如同染香的人身上帶有香氣，這就叫做香光莊嚴。我最初在因地修行時，以唸佛之心，證入無生法忍（對一切法不生不滅的深刻理解），現在在這個世界，攝受唸佛之人，迴歸凈土。佛問我如何證得圓通，我沒有選擇其他法門，而是都攝六根（眼、耳、鼻、舌、身、意），以清凈的念頭相續不斷地念佛，從而得到三摩提（一種高度集中的禪定狀態），我認為這是第一。」 了心境界妄想不生門第十六 問：『如果不能明瞭自心以及所緣之境，就會生起兩種妄想，現在心中存有所念的佛，以及能唸的心，難道不是兩種妄想嗎？』 答：『《楞伽經》（Laṅkāvatāra Sūtra）中說：『明瞭自心以及境界，妄想就不會產生。』不生心者，就是種種遠離能相（能唸的心）和所相（所念的佛）。我現在念千輪、萬字、紺目（深青色的眼睛）、白毫（眉間白毫）種種佛的相好，這些都是我自己的心所顯現，沒有實在的佛可以得到，所緣之境既然不存在，心又怎麼會存在呢？那麼能唸的心和所念的佛，自然就遠離了！前代的聖賢所證悟的，輾轉相傳，妄想本無自性，就在這裡領悟了！又如觀佛實相，觀自身也是如此，遇到任何境界都是真實的，沒有一個心不是佛，中道的道理，遍及一切，又怎麼會執著于所緣的佛呢？』又有人解釋說：『如同鼻子上有一個墨點，對著明鏡，人厭惡這個墨點，卻只是擦拭鏡子，這怎麼可能擦掉墨點呢？好惡、』
【English Translation】 English version: 'The last Buddha, named Chao Ri Yue Guang (Surpassing the Light of the Sun and Moon), that Buddha taught me the Samadhi (a state of meditative consciousness) of Buddha Recitation. For example, if there are two people, one single-mindedly remembers, and the other single-mindedly contemplates, these two people, even if they meet, it's as if they haven't met, or if they see each other, it's as if they haven't seen each other. If two people remember each other, and their remembrance is deep, then even from life to life, they are like form and shadow, not deviating or separating from each other. The Tathagatas (Buddhas) of the ten directions, pity and remember sentient beings, like a mother remembering her child. If the child runs away, what is the use of the mother's remembrance? If the child remembers the mother, just as the mother remembers the child, mother and child, life after life, will not be separated or distant from each other. If the mind of sentient beings, remembers the Buddha and recites the Buddha's name, in the present and in the future, they will surely see the Buddha! Not far from the Buddha, without relying on other expedient means, one will naturally attain enlightenment, just like a person who is perfumed with incense has a fragrant scent on their body, this is called the adornment of fragrant light. In my initial practice, with the mind of Buddha Recitation, I entered the Anutpattika-dharma-kshanti (the acceptance of the non-arising of all dharmas), now in this world, I gather those who recite the Buddha's name, and return them to the Pure Land. The Buddha asked me how to attain perfect penetration, I did not choose other methods, but gathered all six senses (eye, ear, nose, tongue, body, mind), with pure thoughts continuously reciting the Buddha's name, thereby attaining Samadhi (a state of deep concentration), I consider this to be the foremost.' Chapter Sixteen: The Gate of Non-Arising of Deluded Thoughts by Understanding the Realm of the Mind Question: 'If one does not understand the mind and its objects, then two deluded thoughts arise. Now, retaining the Buddha being recited and the mind capable of reciting, are these not two deluded thoughts?' Answer: 'The Laṅkāvatāra Sūtra (Laṅkāvatāra Sūtra) says: 'Understanding the mind and its objects, deluded thoughts will not arise.' Not giving rise to the mind means completely separating from the characteristics of the subject (the mind that recites) and the object (the Buddha being recited). Now, when I contemplate the various marks of the Buddha, such as the thousand-spoked wheel, the swastika, the dark blue eyes (kantha-netra), and the white hair between the eyebrows (urna), all these are manifestations of my own mind. There is no real Buddha to be obtained. Since the object of contemplation does not exist, how can the mind exist? Then the thought of the subject and the Buddha as the object naturally disappear! What the sages of the past knew has been transmitted from one to another. Deluded thoughts have no inherent nature; this is what is realized here! Furthermore, just as one contemplates the true form of the Buddha, so too does one contemplate one's own body. Encountering any circumstance, everything is real; there is no mind that is not Buddha. The principle of the Middle Way pervades everything. How can one cling to the Buddha as the object of contemplation?' Another explanation says: 'It is like having an ink spot on the nose and facing a clear mirror. People dislike the ink spot but only wipe the mirror. How can the ink spot be removed? Likes and dislikes,'
是非，對之前境，不了自心，但尤于境，其可得耶？』未若洗分別之鼻墨，則一鏡圓凈矣！萬境咸真矣！執石成寶矣！眾生即佛矣！故《續高僧傳》云：『齊朝有向居士，致書通好於惠可禪師曰：「影由形起，響逐聲來，弄影勞形，不知形是影本；揚聲止響，不識聲是響根。除煩惱而求涅槃者，喻避形而覓影，離眾生而求佛性者，喻默聲而尋響。故知，迷悟一塗，愚智非別，無名作名，因其名，是非生矣；無理作理，因其理，諍論起矣。幻化非真，誰是？誰非？虛妄無實，何空？何有？將知得無所得，失無所失矣。未及造談，聊申此意，想為答之。」慧可禪師，命筆迷意，答居士曰：「說此真法，皆如實契真幽理，竟不殊本，迷，摩尼謂瓦礫，豁然自覺是真殊，無明、智慧等無異。當知，萬法即皆如，破此二見之徒輩，申辭措意，作斯書，觀身與佛無差別，何須更覓彼無餘？」』此二上士，依達磨大師稱法之行，理觀用心，皆是念中道第一義諦、法身佛也。必不離念存於無念，離生立於無生。若謂離之而別立者，斯不了煩惱即涅槃，眾生即諸佛，安得悟彼瓦礫如真珠哉？既離之不可，即唸佛而真無念也，即往生而真無生也。夫如是則其義煥然，若秋天澄霽，明月出云矣。豈同愚人觀指而不觀月哉？」
諸佛解脫
【現代漢語翻譯】 現代漢語譯本：『如果面對之前的境界，不能明瞭是自己的心，而只執著于外在的境界，那怎麼能有所得呢？』不如洗去分別心的鼻墨，那麼心就像一面圓滿清凈的鏡子！萬境都真實不虛！執著的石頭也變成寶貝！眾生就是佛！所以《續高僧傳》中說：『齊朝有位向居士，寫信與惠可禪師交好，信中說：「影子由形體而產生，迴響追隨聲音而來，玩弄影子卻勞累形體，是不明白形體是影子的根本；想要停止迴響而發出聲音，是不明白聲音是迴響的根源。想要去除煩惱而尋求涅槃的人，就像逃避形體而尋找影子；離開眾生而尋求佛性的人，就像讓聲音停止而尋找回響。所以要知道，迷惑和覺悟本是一條路，愚笨和智慧沒有區別，本來沒有名字而強行起名字，因為有了名字，是非就產生了；本來沒有道理而強行說成道理，因為有了道理，爭論就產生了。幻化不是真實的，誰對？誰錯？虛妄沒有實體，什麼是空？什麼是有？要知道得到就是沒有得到，失去就是沒有失去。還沒來得及深入探討，姑且表達這些意思，希望您能回覆。」惠可禪師拿起筆，闡明深意，回覆居士說：「所說的真法，都如實地契合了真實的幽深道理，最終與根本沒有差別，迷惑時，將摩尼寶珠看作瓦礫，一旦豁然自覺，才知道它是真正的寶珠，無明和智慧等等沒有差異。應當知道，萬法都是如此，打破這種二元對立的輩，用言辭表達心意，寫下這封信，觀察自身與佛沒有差別，何必再尋找其他的歸宿呢？」』這兩位上士，依據達磨大師符合佛法的行為，用理性的觀察來用心，都是在念誦中道第一義諦、法身佛。一定是不離念而存在於無念之中，離開生滅而立足於無生之中。如果說離開念而另外建立一個無念，離開生滅而另外建立一個無生，那就是不明白煩惱就是涅槃，眾生就是諸佛，怎麼能領悟到瓦礫就是真珠呢？既然離開是不可以的，那麼唸佛就是真正的無念，往生就是真正的無生。如果這樣，那麼其中的道理就煥然明朗，就像秋天晴朗的天空，明月從雲中顯現出來一樣。怎麼能像愚蠢的人一樣只看手指而不看月亮呢？ 諸佛解脫
【English Translation】 English version: 『If, facing the previous state, one does not understand one's own mind, but only clings to the external state, how can one attain anything?』 It is better to wash away the ink of discrimination from the nose, then the mind will be like a mirror, round and clear! All states will be truly real! The stone that is clung to will become a treasure! Sentient beings are Buddhas! Therefore, the 『Biographies of Eminent Monks, Continued』 says: 『In the Qi Dynasty, there was Upasaka Xiang, who wrote a letter to Zen Master Huike to establish friendship, saying: 「Shadows arise from forms, echoes follow sounds, playing with shadows tires the form, not knowing that the form is the root of the shadow; raising the voice to stop the echo, not knowing that the sound is the root of the echo. Those who seek Nirvana by removing afflictions are like avoiding the form to seek the shadow; those who seek Buddha-nature by leaving sentient beings are like silencing the sound to seek the echo. Therefore, know that delusion and enlightenment are one path, foolishness and wisdom are not different, creating names where there are no names, and because of the names, right and wrong arise; creating reasons where there are no reasons, and because of the reasons, disputes arise. Illusions are not real, who is right? Who is wrong? Falsehood is without substance, what is emptiness? What is existence? It should be known that gaining is not gaining, and losing is not losing. Before delving into discussion, I briefly express these thoughts, hoping for a reply.」 Zen Master Huike took up his pen, clarified the profound meaning, and replied to the Upasaka, saying: 「The true Dharma spoken of here all accords with the true and profound principle, ultimately not differing from the root. In delusion, a Mani jewel is regarded as a pebble; once suddenly awakened, it is known to be a true jewel, ignorance and wisdom are not different. It should be known that all dharmas are thus, breaking this dualistic view, expressing thoughts in words, writing this letter, observing that the body and the Buddha are not different, why seek another refuge?」』 These two superior beings, according to Bodhidharma's Dharma-abiding conduct, use rational contemplation to focus their minds, all are reciting the Middle Way's First Principle, the Dharmakaya Buddha. It is certain not to be apart from thought and exist in non-thought, to leave birth and death and stand in non-birth. If it is said that leaving thought and separately establishing non-thought, leaving birth and death and separately establishing non-birth, then that is not understanding that afflictions are Nirvana, sentient beings are all Buddhas, how can one realize that pebbles are true pearls? Since leaving is not possible, then reciting the Buddha is truly non-recitation, being reborn is truly non-birth. If it is like this, then the meaning is clearly illuminated, like the clear autumn sky, the bright moon emerging from the clouds. How can it be like foolish people who look at the finger and not at the moon? The liberation of all Buddhas
心行中求門第十七
問曰：「唸佛名真無念，往生名真無生，信矣。《維摩經》云：『諸佛解脫，當於何求？當於一切眾生心行中求。』既曰『一切心行中求』，何不求于自心，而乃求于外佛耶？」
對曰：「子謂唸佛三昧無上妙禪，非心行中求者。不然也！為子明之。夫心之為行者，行於三境也：一、行善境，即唸佛三昧，善中之善，天中之天；二、行不善境，謂貪、瞋、癡等諸惡境界；三、行無記境，謂其心不住，善、惡不緣。若論夫理性，理遍前三，語其順理，唯留善境，經云：『所謂取我是垢，不取我是凈』者，謂不了法性體無慳貪，違於法性而不行施，縱施住施，不能捨施，非垢如何？若能了知隨順法性，行檀波羅蜜，無慳施相，善順於理，非凈如何？不善、無記，乖於法性，不可與善聯鍍也。故勝天王問佛：『云何菩薩，通達禪波羅蜜？』佛告大王：『菩薩摩訶薩學般若波羅蜜，行禪波羅蜜，當觀此心行於何境，若善、不善、無記境界。若行善境則勤修習，譬如蓮華不停水滴，一不善海不得暫住。』據斯金口，豈有不善、無記而不擯之哉？是則順理，善心行於善境，熾然唸佛解脫在心行中。若謂唸佛心行，而非解脫者，不善、無記二種心行，豈得有哉？如斯解脫，迷之則滯于浩劫，悟之則證
【現代漢語翻譯】 現代漢語譯本： 心行中求第十七
問：『唸佛名號是真正的無念，往生凈土是真正的無生，我對此深信不疑。《維摩詰經》說：『諸佛的解脫，應當在哪裡求得？應當在一切眾生的心行中求得。』既然說『在一切心行中求得』，為什麼不在自己的心中求，而要向外求佛呢？』
答：『你認爲念佛三昧是無上的妙禪，不是在心行中求得的。不是這樣的！我為你說明。所謂心之為行，是指心在三種境界中活動：第一，行於善境，就是念佛三昧，是善中之善，天中之天；第二，行於不善境，就是貪、瞋、癡等各種惡的境界；第三，行於無記境，就是心不住于任何事物，不緣于善，也不緣于惡。如果從理性上來說，理性遍及以上三種境界，但說到順應理性，就只留下善境。《經》中說：『所謂執取我是污垢，不執取我是清凈』，就是說不了解法性的本體沒有慳貪，違背法性而不去佈施，即使佈施也執著于佈施，不能捨棄佈施，這怎麼不是污垢呢？如果能夠了知隨順法性，行檀那波羅蜜（佈施，梵語Dana Paramita），沒有慳吝的佈施之相，善於順應理性，這怎麼不是清凈呢？不善和無記，違背法性，不能與善聯繫在一起。所以勝天王問佛：『菩薩如何通達禪那波羅蜜（禪定，梵語Dhyana Paramita）？』佛告訴勝天王：『菩薩摩訶薩（ महानसत्व， महानसत्व， महानसत्व，偉大的菩薩）學習般若波羅蜜（智慧，梵語Prajna Paramita），行禪那波羅蜜，應當觀察此心行於何種境界，是善、不善還是無記境界。如果行於善境，就勤奮修習，譬如蓮花不停留水滴，一點不善的海洋都不能暫時停留。』根據佛的金口玉言，哪裡會有不善和無記而不被擯棄的呢？這就是順應理性，善心行於善境，熾盛地念佛，解脫就在心行中。如果認爲念佛的心行，不是解脫，那麼不善、無記兩種心行，又怎麼會有解脫呢？這樣的解脫，迷惑就會滯留于漫長的劫數，覺悟就能證得。
【English Translation】 English version: Chapter 17: Seeking Within the Mind's Activities
Question: 'Reciting the Buddha's name is true non-念 (non-念, non-thought), rebirth in the Pure Land is true non-生 (non-生, non-birth). I believe this deeply. The Vimalakirti Sutra says: 'Where should the liberation of all Buddhas be sought? It should be sought within the mind's activities of all sentient beings.' Since it says 'sought within all mind's activities,' why not seek it within one's own mind, but instead seek it from an external Buddha?'
Answer: 'You think that the Samadhi of Buddha Recitation is the supreme wonderful Chan (禪, Chan/Zen), not sought within the mind's activities. That is not so! Let me explain it to you. The so-called mind's activities refer to the mind acting in three realms: First, acting in the realm of goodness, which is the Samadhi of Buddha Recitation, the best of the good, the heaven of heavens; second, acting in the realm of non-goodness, which refers to the various evil realms such as greed, anger, and delusion; third, acting in the realm of non-recollection, which means the mind does not dwell on anything, not connected to good, nor connected to evil. If we talk about rationality, rationality pervades the above three realms, but speaking of conforming to rationality, only the realm of goodness remains. The Sutra says: 'So-called grasping at 'I' is defilement, not grasping at 'I' is purity,' which means not understanding that the essence of Dharma-nature has no stinginess or greed, violating Dharma-nature and not practicing giving, even if giving, clinging to giving, unable to relinquish giving, how is this not defilement? If one can understand and accord with Dharma-nature, practice Dana Paramita (檀波羅蜜, Perfection of Giving), without the appearance of stingy giving, skillfully conforming to rationality, how is this not purity? Non-goodness and non-recollection, violating Dharma-nature, cannot be linked with goodness. Therefore, King 勝天 (勝天, Victory of Heaven) asked the Buddha: 'How does a Bodhisattva (菩薩, Bodhisattva) penetrate Dhyana Paramita (禪那波羅蜜, Perfection of Meditation)?' The Buddha told the King: 'A Bodhisattva Mahasattva (菩薩摩訶薩, Great Bodhisattva) studies Prajna Paramita (般若波羅蜜, Perfection of Wisdom), practices Dhyana Paramita, should observe in what realm this mind acts, whether it is the realm of goodness, non-goodness, or non-recollection. If acting in the realm of goodness, then diligently cultivate, just like a lotus flower does not stop water droplets, not even a moment can an ocean of non-goodness dwell.' According to the Buddha's golden words, how can there be non-goodness and non-recollection that are not rejected? This is conforming to rationality, the good mind acting in the realm of goodness, fervently reciting the Buddha, liberation is within the mind's activities. If one thinks that the mind's activities of Buddha Recitation are not liberation, then how can the two kinds of mind's activities, non-goodness and non-recollection, have liberation? Such liberation, if deluded, will be stuck in vast kalpas (劫, eons), if enlightened, one will attain realization.
如反掌，習禪明鏡，允茲、在茲。如來世雄，考彼群定，以唸佛三昧為禪中王；諸餘三昧，有待有對者，皆匹夫之定耳。然寶王三昧，不住尊相，不住卑相，邪相、正相，生死相、涅槃相，煩惱相、菩提相，靜相、亂相，成正覺相、度眾生相、坐道場相，無所得相，如是等相皆悉不住，猶如夢覺，廓無來去。故《大品》云：『無去、無來是佛。』夫如是則尚遣乎中道，豈住于邊徼哉？如《諸海無行經》偈云：
「『譬如人， 于夢中， 得佛道， 度眾生， 此無道， 無眾生， 佛法性， 亦復然。 坐道場， 無所得， 若不得， 則不有， 明無明， 同一相， 知如是， 為世尊。 眾生性， 即菩提， 菩提性， 即眾生， 菩薩眾， 亦不二， 知如是， 為世尊。』」
三業供養真實表敬門第十八
問曰：「三昧觀門已聞奇唱，三業供養，佛在滅后，獻福何多？」
對曰：「夫論供養法界海者，萬行之中，能凈三業，皆名供養也，況浪思真境，而非供養哉？《理趣》曰：『觀一切法，若常、若無常，皆不可得。』于諸如來，廣設供養，不亦明焉？又如來在世，嚴薦表誠，皆言華云香海，遍微塵剎，猶恨其少。大士所以
【現代漢語翻譯】 現代漢語譯本 就像反手一樣容易，學習禪定就像擦拭明鏡，確實就在這裡、當下。如來世雄（Tathagata Lokanatha），考察各種禪定，以唸佛三昧（nianfo samadhi，憶念佛陀的禪定）為禪定之王；其他各種三昧，有所對待、有所比較的，都只是普通人的禪定罷了。然而寶王三昧（Bao Wang sanmei，珍寶之王三昧），不住于尊貴的相，不住于卑賤的相，邪惡的相、正面的相，生死的相、涅槃的相，煩惱的相、菩提的相，寂靜的相、混亂的相，成就正覺的相、度化眾生的相、坐在菩提道場的相，無所得的相，像這樣的種種相都不執著，就像從夢中醒來，空廓而無來去。《大品般若經》（Da Pin banruo jing）說：『無去無來是佛。』如果這樣，那麼就連中道也要捨棄，哪裡還會住在邊地呢？就像《諸海無行經》（Zhu Hai Wu Xing Jing）的偈頌所說： 『譬如人， 在夢中， 得佛道， 度眾生， 此無道， 無眾生， 佛法性， 亦復然。 坐道場， 無所得， 若不得， 則不有， 明無明， 同一相， 知如是， 為世尊。 眾生性， 即菩提， 菩提性， 即眾生， 菩薩眾， 亦不二， 知如是， 為世尊。』 三業供養真實表敬門第十八 問：『三昧觀門的奇妙之處已經聽聞，那麼用身、口、意三業（三業：身業、口業、意業）進行供養，佛陀滅度之後，獻上的福報會有多少呢？』 答：『如果談論供養法界海，那麼在萬行之中，能夠清凈身、口、意三業，都可以稱為供養。更何況是放縱思緒于真實的境界，難道不是供養嗎？《理趣經》（Li Qu Jing）說：『觀察一切法，無論是常還是無常，都是不可得的。』對於諸如來，廣泛地設定供養，這難道不明顯嗎？又如來在世時，莊嚴地推薦表達誠意，都說華云香海，遍佈微塵剎土，還遺憾太少。大菩薩之所以』
【English Translation】 English version As easy as turning one's palm, learning Chan (Zen) is like polishing a bright mirror, truly here and now. Tathagata Lokanatha (Rulai Shi Xiong, the World-Hero Thus Come One), examining all kinds of samadhi (chan ding, meditative absorption), regards the nianfo samadhi (nianfo sanmei, the samadhi of Buddha-recollection) as the king among samadhis; all other samadhis, those that are relative and comparative, are merely the samadhis of ordinary people. However, the Bao Wang samadhi (Bao Wang sanmei, Treasure King Samadhi), does not dwell on the aspect of nobility, nor does it dwell on the aspect of humbleness, the evil aspect, the righteous aspect, the aspect of birth and death, the aspect of nirvana, the aspect of affliction, the aspect of bodhi (enlightenment), the aspect of stillness, the aspect of chaos, the aspect of attaining perfect enlightenment, the aspect of liberating sentient beings, the aspect of sitting in the bodhi-mandala (dao chang, place of enlightenment), the aspect of non-attainment; it does not cling to such aspects, just like waking up from a dream, vast and without coming or going. The Mahaprajnaparamita Sutra (Da Pin banruo jing) says: 'No going, no coming, is Buddha.' If this is so, then even the Middle Way should be abandoned, how could one dwell on the periphery? As the verse in the Ocean of Assemblies Sutra (Zhu Hai Wu Xing Jing) says: 'For example, a person, in a dream, attains Buddhahood, liberates sentient beings, This is without the path, without sentient beings, the nature of the Buddha-dharma, is also thus. Sitting in the bodhi-mandala, without attainment, if there is no attainment, then there is no existence, Clarity and non-clarity, are of the same aspect, knowing thus, is the World-Honored One. The nature of sentient beings, is bodhi, the nature of bodhi, is sentient beings, The assembly of bodhisattvas, is also non-dual, knowing thus, is the World-Honored One.' Chapter 18: The True Expression of Reverence Through the Three Karmas of Offering Question: 'The wonders of the samadhi contemplation gate have already been heard. So, using the three karmas (sanye: body, speech, and mind) for offering, after the Buddha has passed away, how much merit will be offered?' Answer: 'If we discuss offering to the Dharma-realm sea, then among the myriad practices, that which can purify the three karmas of body, speech, and mind can all be called offering. Moreover, how can indulging thoughts in the true realm not be an offering? The Principle of Reality Sutra (Li Qu Jing) says: 'Observing all dharmas, whether permanent or impermanent, are all unattainable.' To extensively set up offerings to all the Tathagatas, is this not clear? Furthermore, when the Tathagata was in the world, solemnly recommending expressing sincerity, they all spoke of flower clouds and fragrant seas, pervading countless lands, still regretting that it was too little. The reason why the great bodhisattvas'
入觀用想，須彌為燈炷，大海為油盞，未展殷敬，故焚金色之僻，獻凈明之塔，金身火焰洞照十方，則喜見菩薩其例矣。而今之人，但推于自心，或遙指華樹，乖奉獻之儀，何慢之深也？子問：『佛在、滅后，獻福何多？』者，試為明之。且丁蘭刻木于堂，溫清如在，名光青史，人到於今，稱之為真孝子也。若如來在世，金山晃耀，嚴相赫然，誰有睹之，不發道意？獻華伸懇，不亦易哉？洎世雄晦跡，月隱重山，不奉真儀，但傳貝葉。對之形像，發無上意，能獻一華，此志、此心，足可嘉尚！有如是者，不亦難哉？《涅槃》云：『乃至獻一華，則生不動國。』是則一香、一華、一燈、一樂，及以飲食，盡心樂得奉薦三世諸佛者，凈土妙因，成聖元始，安得輕易其事而不遵之哉？若離於此行，而聽無稽之言，獻心華、點心燈，焚心香、禮心佛，而欲求于正覺者，亦何異騁猿猴之巧、守梅林之望歟？及令彼衣心衣、飯心飯，則困拒不已，至於六度萬行，何乃排于空見之心哉？指心、指空之言，其過若此，不可不慎也！真言門中瑜伽觀行，亦約事門表相，不一向推心，常嚴薦香華六時無廢也。」
無相獻華信毀交報門第十九
問曰：「華者事也，理在何焉？信之與毀，交報在何？」對曰：「華即理也，色即空也
【現代漢語翻譯】 現代漢語譯本：入觀時運用想像，將須彌山（佛教宇宙觀中的中心山）作為燈炷，大海作為油盞。如果不能充分表達虔誠之心，卻焚燒金色的紙錢，獻上虛假的寶塔，這種行為是不如法的。如果能觀想佛的金身火焰照亮十方世界，那麼就如同喜見菩薩（一位以喜悅心見佛的菩薩）一樣。然而現在的人，只是在自己的心中推想，或者遙指遠處的花樹，這與奉獻的儀軌相悖，是多麼輕慢啊！ 你問：『佛在世和涅槃后，哪種情況獻供更有福報？』我來為你說明。從前丁蘭（古代孝子）在家裡雕刻木像，早晚都像父母在世一樣侍奉，他的孝行被記載在史書上，直到今天，人們都稱他為真孝子。如果如來佛在世時，金色的身軀光芒四射，莊嚴的相貌令人敬畏，誰見了不會發起求道的意願呢？獻花表達懇切的心意，不是很容易嗎？等到世尊示現涅槃，如同月亮隱沒在重山之後，人們不能親奉真身，只能傳誦貝葉經（寫在貝多羅樹葉上的經文）。對著佛像，發起無上的菩提心，能夠獻上一朵鮮花，這種志向和心意，是值得讚賞的！能夠做到這樣，不是很難得嗎？ 《涅槃經》（佛教經典）中說：『乃至獻上一朵鮮花，就能往生到不動國（阿彌陀佛的凈土）。』因此，一炷香、一朵花、一盞燈、一首樂曲，以及飲食等供品，如果能盡心盡力地奉獻給三世諸佛，這就是往生凈土的殊勝因緣，是成就聖果的根本。怎麼可以輕視這件事而不去遵行呢？如果離開這些實際的行動，而聽信那些沒有根據的空談，說什麼獻心花、點心燈、焚心香、禮心佛，卻想要證得正覺，這又與訓練猿猴的技巧、守候梅林的希望有什麼區別呢？如果讓他們穿心衣、吃心飯，他們就會困惑拒絕。至於六度萬行（菩薩修行的六種法門），為什麼要把它們排除在空洞的『心』之外呢？執著于『心』、執著于『空』的言論，其過失就是這樣，不可不謹慎啊！真言宗（密教）中的瑜伽觀行，也是依據事相來表達，不完全推崇『心』，常常莊嚴地供奉香花，一天六時都不間斷。
無相獻花信毀交報門第十九
問：『鮮花是事相，其中的道理在哪裡呢？信仰和譭謗，交替產生報應的道理又是什麼呢？』答：『鮮花就是理，色即是空。』
【English Translation】 English version: When entering contemplation, one should use imagination, visualizing Mount Sumeru (the central mountain in Buddhist cosmology) as the wick of a lamp, and the great ocean as the oil lamp. If one cannot fully express reverence, but burns golden paper money and offers false pagodas, this behavior is improper. If one can visualize the golden body of the Buddha illuminating the ten directions, then it is like Joyful Seeing Bodhisattva (a bodhisattva who sees the Buddha with joy). However, people nowadays only speculate in their minds, or point to distant flowering trees, which is contrary to the rituals of offering. How deeply disrespectful this is! You ask: 'Which brings more merit, making offerings when the Buddha is alive or after his Nirvana?' Let me explain it to you. In the past, Ding Lan (an ancient filial son) carved a wooden statue at home, serving it morning and evening as if his parents were still alive. His filial piety was recorded in history, and to this day, people call him a true filial son. If the Tathagata (another name for the Buddha) were alive, his golden body radiating light, his majestic appearance inspiring awe, who would not develop the aspiration for enlightenment upon seeing him? Offering flowers to express sincere intentions would not be easy? After the World Honored One (another name for the Buddha) manifested Nirvana, like the moon hidden behind layers of mountains, people could not personally serve his true form, but could only recite the sutras written on palm leaves (scriptures written on palm leaves). Facing the Buddha's image, developing the supreme Bodhi mind (the mind of enlightenment), being able to offer a single flower, this aspiration and this heart are worthy of praise! Is it not rare to be able to do this? The Nirvana Sutra (a Buddhist scripture) says: 'Even offering a single flower will lead to rebirth in the Immovable Land (Amitabha Buddha's Pure Land).' Therefore, a stick of incense, a flower, a lamp, a piece of music, and offerings of food, if one can wholeheartedly offer them to the Buddhas of the three times (past, present, and future), this is the excellent cause for rebirth in the Pure Land, the origin of attaining sainthood. How can one lightly regard this matter and not follow it? If one abandons these practical actions and listens to unfounded empty talk, saying 'offer a flower of the mind, light a lamp of the mind, burn incense of the mind, worship the Buddha of the mind,' yet wants to attain perfect enlightenment, what difference is there between training a monkey's skills and waiting for the hope of a plum forest? If you ask them to wear clothes of the mind or eat food of the mind, they will be confused and refuse. As for the six perfections (the six practices of a Bodhisattva), why exclude them from the empty 'mind'? The fault of clinging to 'mind' and clinging to 'emptiness' is like this, one must be careful! In the True Word School (Esoteric Buddhism), the Yoga practice also relies on phenomena to express meaning, not completely advocating 'mind'. One constantly and solemnly offers incense and flowers, without fail six times a day.
Chapter Nineteen: Reciprocal Retribution of Offering Flowers Without Form, Belief and Slander
Question: 'Flowers are phenomena, where is the principle in them? What is the principle of reciprocal retribution between belief and slander?' Answer: 'Flowers are the principle, form is emptiness.'
。信之報者，《悲華經》云：『昔有王子，名無所畏，手持蓮華，上寶藏佛。佛言：「汝以蓮華，印于虛空，今與汝號，名虛空印，當來成佛，世界名蓮華，佛號蓮華尊，汝是也。」』國土及佛，皆約昔日所獻蓮華而為號者，欲令明識行因感果之義也。何乃沮檀度之獻華，而欲別遵之無相哉？毀之報者，《大方廣總持經》說：『昔有一比丘名凈命，住于正見，持華供養；又一比丘名法行，住于邪見，坐得四禪，常說空宗般若最勝，謗凈命法師云：「凈命所受諸華，不持供養，而自受用。」坐此一言，於六萬世，常無舌根，乃至成佛，猶居五濁。彼何人耶？即釋迦是也。佛言：「少聞之人，於我法中，作二說者，命終之後，隨於地獄，多百千劫。若以惡眼，視發菩提心人，得無眼報；以惡口，謗發菩提心人，得無舌報。」』若唯修一般若波羅蜜得菩薩者，往昔迦尸迦王行菩薩行，時舍所愛身頭、目、髓、腦。爾時此王豈無智慧哉？則知六波羅蜜應具足修，執一非余，是為魔業。安得棄獻華之檀波羅蜜，而以惡取空，僭易於般若真無相哉？無舌之報，自貽伊咎。如來所以自引昔非，欲令眾生不覆車於前轍耳。一華若此，一切土、木形像，竹、帛諸經，剃髮僧、尼，住持三寶，戒定慧學，無論福田及非福田，悉可敬之，一切
【現代漢語翻譯】 現代漢語譯本 關於信仰的回報，《悲華經》中說：『過去有一位王子，名叫無所畏（Wushuo Wei，無畏王子），手持蓮花，獻給寶藏佛（Baozang Fo，寶藏佛）。佛說：「你用蓮花，印在虛空中，現在賜予你名號，名為虛空印（Xukong Yin，虛空印），將來成佛，世界名為蓮華（Lianhua，蓮花），佛號蓮華尊（Lianhua Zun，蓮花尊），你就是。」』 國土以及佛的名號，都根據昔日所獻的蓮花而命名，是爲了讓人明白修行因地感得果報的道理。為什麼要去阻止用檀木供養蓮花的行為，而想要另外遵從所謂的無相呢？ 關於詆譭的報應，《大方廣總持經》中說：『過去有一位比丘名叫凈命（Jingming，凈命），安住于正見，持花供養；又有一位比丘名叫法行（Faxing，法行），安住于邪見，通過禪定得到四禪，常常說空宗般若最為殊勝，誹謗凈命法師說：「凈命所接受的各種花，不拿去供養，而是自己受用。」因為這一句話，在六萬世中，常常沒有舌根，乃至成佛，仍然居住在五濁惡世。』 那個人是誰呢？就是釋迦牟尼佛（Shijia Muni Fo，釋迦牟尼佛）啊。佛說：『少聞之人，在我的佛法中，做出兩種不同的說法，命終之後，會墮入地獄，經歷無數百千劫。如果用惡意的眼光，看待發菩提心的人，會得到沒有眼睛的報應；用惡意的言語，誹謗發菩提心的人，會得到沒有舌頭的報應。』 如果僅僅修習般若波羅蜜（Bore Boluomi，般若波羅蜜）就能成為菩薩，那麼過去迦尸迦王（Jiashijia Wang，迦尸迦王）行菩薩道時，捨棄自己所珍愛的身體、頭、眼睛、骨髓、腦。那時這位國王難道沒有智慧嗎？由此可知六波羅蜜（Liu Boluomi，六波羅蜜）應該具足修習，執著於一種而否定其他的，這是魔業。怎麼可以捨棄供獻蓮花的檀那波羅蜜（Tannuo Boluomi，檀那波羅蜜），而用錯誤的理解空性，僭越般若的真無相呢？沒有舌頭的報應，是自己招來的。如來之所以自己引用過去的錯誤，是想讓眾生不要重蹈覆轍啊。一朵蓮花尚且如此重要，一切泥土、木頭製成的佛像，竹簡、絲帛書寫的經典，剃髮為僧的僧人、尼姑，住持三寶，戒定慧三學，無論是福田還是非福田，都應該恭敬，一切。
【English Translation】 English version Regarding the reward of faith, the Karunapundarika Sutra says: 'In the past, there was a prince named Wushuo Wei (Fearless One), holding a lotus flower, offering it to Baozang Fo (Buddha of Precious Treasury). The Buddha said, 'You use the lotus flower to imprint upon the void, now I grant you the name Xukong Yin (Seal of Void), in the future you will become a Buddha, the world will be named Lianhua (Lotus), the Buddha will be named Lianhua Zun (Lotus Honored One), and that is you.'' The land and the Buddha's name are all based on the lotus flower offered in the past, to make people understand the principle of cultivating causes and reaping results. Why obstruct the offering of sandalwood and flowers, and instead want to follow the so-called non-form? Regarding the retribution of slander, the Mahavaipulya Dharani Sutra says: 'In the past, there was a Bhiksu named Jingming (Pure Life), abiding in right view, offering flowers; and another Bhiksu named Faxing (Dharma Practice), abiding in wrong view, attained the four Dhyanas through meditation, often saying that the Prajna of the emptiness school is the most supreme, slandering Dharma Master Jingming, saying, 'The various flowers received by Jingming are not offered, but enjoyed by himself.' Because of this one sentence, for sixty thousand lifetimes, he constantly had no tongue root, and even after becoming a Buddha, he still dwells in the five turbid worlds.' Who was that person? It was Shakyamuni Buddha (Shijia Muni Fo) himself. The Buddha said, 'Those who hear little, making two different statements in my Dharma, after death, will fall into hell, experiencing countless hundreds of thousands of kalpas. If one looks with malicious eyes at those who have aroused Bodhicitta, they will receive the retribution of having no eyes; if one slanders those who have aroused Bodhicitta with malicious words, they will receive the retribution of having no tongue.' If one can become a Bodhisattva by merely practicing Prajna Paramita (Bore Boluomi), then in the past, when King Jiashijia (Kashika) practiced the Bodhisattva path, he gave up his beloved body, head, eyes, marrow, and brain. At that time, did this king not have wisdom? From this, it is known that the Six Paramitas (Liu Boluomi) should be cultivated completely, clinging to one and denying the others is the work of demons. How can one abandon the Dana Paramita (Tannuo Boluomi) of offering lotus flowers, and use a wrong understanding of emptiness to usurp the true non-form of Prajna? The retribution of having no tongue is self-inflicted. The Tathagata quoted his past mistakes to prevent sentient beings from repeating the same mistakes. If a single lotus flower is so important, then all clay and wooden images, scriptures written on bamboo and silk, monks and nuns who have shaved their heads, upholding the Three Jewels, the three studies of precepts, concentration, and wisdom, whether they are fields of merit or not, should all be respected, everything.
皆入真實三業供法界海中，有何不可？而欲略之哉！《法華偈》云：
「『若人于塔廟， 寶像及畫像， 以華香幡蓋， 敬心而供養， 乃至一小音， 皆已成佛道。』」
萬善同歸皆成三昧門第二十
問曰：「夫施燈長明，生日月宮，華香、幡蓋與燈未異，盡生天之福也。而云『皆已成佛道』者，何酬報之深哉？」
對曰：「如帝王行幸，萬乘千官，步卒已來，皆帶御字，犯之天仗，死在斯須。若鑾輅還宮，步卒放散，歸乎村墅，茍稱于御字，亦死在斯須。且步卒是同，而生、死有異，蓋為緣起之殊，有茲寵辱也。向若華、蓋、香、燈，不遇《法華經》王命之天仗，實亦報在天宮。今逢三昧寶王，猶當扈從，乃至獻一華，皆已成佛道。斯則佛種從緣起，理教然耳！亦猶鳥向須彌，皆同一色；水朝巨海，無復異名。故《大寶積經．文殊普門會》，會天龍八部，地獄、畜生，色、聲、香等，一切萬法皆三昧者，亦猶毛容巨海，芥納須彌，豈毛芥之神乎？蓋神者神之耳。則知，解猶于目，行類于足，解正即行正，解邪即行邪，魔、佛淺深，俱憑于解。故《涅槃》曰：『于戒緩者，不名為緩；于乘緩者，乃名為緩。』乘者即慧解之稱也，一行既爾，萬行皆然。法華三昧者，即唸佛三昧
【現代漢語翻譯】 現代漢語譯本：都進入真實的三業供養法界海中，有什麼不可以的呢？為什麼要省略呢！《法華偈》說： 『如果有人在佛塔、寺廟，寶像以及畫像前，用鮮花、香、幡、傘蓋，以恭敬心供養，乃至發出微小的一聲讚歎，都已成就佛道。』 萬善同歸皆成三昧門第二十 問：『用燈供養，可以長久光明，轉生到日月宮，鮮花、香、幡、傘蓋和燈沒有區別，最終都是轉生到天上的福報。而說『都已成就佛道』，這是何等深厚的報答啊？』 答：『比如帝王出行，有眾多車馬和官員，即使是步兵，也都帶有『御』字，冒犯了天子的儀仗，立刻就會被處死。如果帝王的車駕返回宮中，步兵解散，回到村莊，如果還自稱帶有『御』字，也會立刻被處死。步兵是相同的，但是生和死卻有不同，這是因為緣起的不同，才會有這樣的榮辱。如果鮮花、傘蓋、香、燈，沒有遇到《法華經》（Lotus Sutra）王命的天子儀仗，實際上也只是報在天宮。現在遇到了三昧寶王，就應當扈從，乃至獻上一朵鮮花，都已成就佛道。這就是佛種從緣而起，道理和教義就是這樣！也像鳥飛向須彌山（Mount Sumeru），都變成同一種顏色；水流向大海，就沒有不同的名稱。所以《大寶積經．文殊普門會》（Mahāratnakūṭa Sūtra, Manjushri's Universal Gate Assembly）中，集合了天龍八部（Devas and Nāgas, etc.），地獄、畜生，色、聲、香等，一切萬法都是三昧，也像毫毛容納大海，芥子容納須彌山，難道是毫毛和芥子的神通嗎？實際上是神的神通罷了。由此可知，理解就像眼睛，行動就像腳，理解正確，行動就正確，理解邪惡，行動就邪惡，魔和佛的淺深，都取決於理解。所以《涅槃經》（Nirvana Sutra）說：『對於戒律鬆懈，不叫做鬆懈；對於乘（vehicle，指教法）鬆懈，才叫做鬆懈。』乘就是智慧理解的稱呼，一個行為是這樣，萬個行為都是這樣。法華三昧，就是念佛三昧。』
【English Translation】 English version: All enter the true three karmas offering the Dharma Realm sea, what is impossible? Why would you want to omit it! The Lotus Sutra Gatha says: 'If someone at a stupa or temple, before a precious image or painting, uses flowers, incense, banners, or canopies, with reverence offers them, even a small sound, all have attained the Buddha path.' Chapter 20: All Good Deeds Converge and Become Samadhi Gate Question: 'Offering lamps for perpetual brightness results in rebirth in the palaces of the sun and moon. Flowers, incense, banners, and canopies are no different from lamps, ultimately leading to heavenly blessings. But to say 'all have attained the Buddha path,' what a profound reward is that?' Answer: 'It is like when an emperor travels, with myriad chariots and thousands of officials. Even the foot soldiers bear the imperial mark. Offending the imperial guard results in immediate death. If, when the imperial carriage returns to the palace, the foot soldiers are dismissed and return to their villages, and they still claim to bear the imperial mark, they will also be put to death immediately. The foot soldiers are the same, but life and death differ because of the difference in conditions. If flowers, canopies, incense, and lamps do not encounter the imperial command of the Lotus Sutra (Dharma Flower Sutra), they would indeed only be rewarded in the heavenly palaces. Now, encountering the Samadhi (state of meditative consciousness) Jewel King, they should follow and attend, and even offering a single flower will lead to the attainment of the Buddha path. Thus, the Buddha seed arises from conditions, and this is the principle and teaching! It is like birds flying towards Mount Sumeru (Sineru), all becoming the same color; water flowing towards the great ocean, losing its distinct name. Therefore, in the Mahāratnakūṭa Sūtra, Manjushri's Universal Gate Assembly, the assembly of the eight classes of gods and dragons (Devas and Nāgas, etc.), hell beings, animals, forms, sounds, scents, etc., all myriad dharmas are samadhi, just as a hair contains the great ocean, a mustard seed contains Mount Sumeru. Is it the magical power of the hair or the mustard seed? It is simply the magical power of the spirit. Thus, understanding is like the eyes, and action is like the feet. Correct understanding leads to correct action, and evil understanding leads to evil action. The depth of demons and Buddhas depends entirely on understanding. Therefore, the Nirvana Sutra says: 'Being lax in precepts is not called lax; being lax in the vehicle (yana, referring to teachings) is called lax.' The vehicle is the term for wisdom and understanding. If one action is like this, all actions are like this. The Lotus Samadhi is the Buddha Recitation Samadhi.'
也。是以如來名此勝定，為三昧寶王、為光明藏、為除罪珠，為邪見燈、迷衢者導、王子金印、貧夫寶藏，空三昧、聖三昧，陀羅尼真思惟，最勝觀如意珠，佛性、法性、僧性，無盡藏勝方便，大慧光明，消惡觀法三昧等。故知，教、理、行、果，八萬四千波羅蜜門，皆是念佛三昧之異名也。夫如是則獻一華，遍奉於三世塵剎，念一佛體，通於未來世雄，如大地而為射的，豈有箭發而不中者哉？不然，則違《思益經》畏空、舍空，行空、索空之誚耳。」
客曰：「醫去留藥，商行寄金，前賢所藏，非其人不可。弟子昧道懵學，輒窺三昧之門，尚期無生，每希一實之唱。如上奧旨，法之寶印，動寂雙照，理事圓融，舉心咸真，觸類而長，稱于南無，皆成於佛道，散華彈指，盡超于菩提，經王所在而自尊，目翳金錍而抉膜，二十門義未嘗聞諸。欣澡雪輕眾生之愆，得優遊寶莊嚴之土，何斯幸也！愿不易此身，獲醍醐之妙記，悟當來諸佛即眾生是焉。遂稽首多寶塔，對之蓮華僧，與吾普觀十方尊，圓念三世佛。長跪叉手，而說頌曰：
「『一心憶念過去佛， 亦憶未來諸世尊， 現在一切人中雄， 亦學于其所說法， 無有一佛在過去， 亦無現在及當來， 唯此清凈微妙禪， 彼不可言證能
【現代漢語翻譯】 現代漢語譯本： 因此，如來稱此殊勝的禪定為三昧寶王（samādhi bǎo wáng，禪定之王）、光明藏（guāng míng zàng，光明蘊藏之處）、除罪珠（chú zuì zhū，消除罪過的寶珠）、邪見燈（xié jiàn dēng，破除邪見的明燈）、迷途者導（mí qú zhě dǎo，迷路者的嚮導）、王子金印（wáng zǐ jīn yìn，王子的金印）、貧夫寶藏（pín fū bǎo zàng，窮人的寶藏），空三昧（kōng sān mèi，證悟空性的禪定）、聖三昧（shèng sān mèi，聖者的禪定），陀羅尼真思惟（tuó luó ní zhēn sī wéi，總持真如的思維），最勝觀如意珠（zuì shèng guān rú yì zhū，最殊勝的觀想如意寶珠），佛性（fó xìng，成佛的可能性）、法性（fǎ xìng，諸法的本性）、僧性（sēng xìng，僧伽的本性），無盡藏勝方便（wú jìn zàng shèng fāng biàn，無盡寶藏的殊勝方便），大慧光明（dà huì guāng míng，大智慧的光明），消惡觀法三昧（xiāo è guān fǎ sān mèi，消除罪惡、觀照諸法的禪定）等等。所以要知道，教、理、行、果，八萬四千波羅蜜門（bā wàn sì qiān bō luó mì mén，八萬四千種到達彼岸的方法），都是念佛三昧（niàn fó sān mèi，憶念佛陀的禪定）的別名啊。如果這樣，那麼獻一朵花，就等同於供奉給三世所有世界的微塵數佛；念一佛的法身，就通於未來世的所有英雄。如同以大地作為射箭的目標，哪裡會有射不中的呢？不然的話，就違背了《思益經》（Sī yì jīng）中畏懼空性、捨棄空性，行於空性、尋求空性的責備了。」 客人說：「醫生離開留下藥物，商人出行寄託金錢，前代賢人所藏的東西，不是那個人就不能給予。弟子我愚昧無知，冒昧地窺探三昧之門，還期望證得無生，常常希望聽到一實相的唱誦。像上面這些深奧的旨意，是佛法的寶印，動與靜都同時照見，事與理圓融無礙，舉心動念都是真實的，接觸事物就能增長智慧，稱念南無（nā mó，皈依）都能成就佛道，散花彈指都能超越到菩提（pú tí，覺悟），經王所在之處自然尊貴，眼睛有病用金針來撥開眼膜，這二十門義我還不曾聽聞過。我欣喜地洗去輕慢眾生的罪過，得以自由自在地在寶莊嚴的國土中游樂，這是多麼幸運啊！希望不要改變這個身體，就能獲得醍醐（tí hú，比喻佛法至味）的微妙授記，領悟到未來諸佛就是眾生。於是向多寶塔（duō bǎo tǎ）稽首，對著蓮華僧（lián huā sēng），與我一起普遍觀想十方諸佛，圓滿憶念三世諸佛。長跪合掌，而說頌道： 『一心憶念過去佛，亦憶未來諸世尊， 現在一切人中雄，亦學于其所說法， 無有一佛在過去，亦無現在及當來， 唯此清凈微妙禪，彼不可言證能。』
【English Translation】 English version: Therefore, the Tathagata names this supreme samadhi as the Samadhi King of Treasures (samādhi bǎo wáng, the king of samadhi), the Treasury of Light (guāng míng zàng, the repository of light), the Pearl that Removes Sins (chú zuì zhū, the pearl that eliminates sins), the Lamp Against Wrong Views (xié jiàn dēng, the lamp against wrong views), the Guide for Those Who Are Lost (mí qú zhě dǎo, the guide for those who are lost), the Golden Seal of the Prince (wáng zǐ jīn yìn, the golden seal of the prince), the Treasure Trove for the Poor (pín fū bǎo zàng, the treasure trove for the poor), the Emptiness Samadhi (kōng sān mèi, the samadhi of emptiness), the Holy Samadhi (shèng sān mèi, the samadhi of the saints), the Dharani True Contemplation (tuó luó ní zhēn sī wéi, the dharani of true contemplation), the Most Excellent Contemplation Wish-Fulfilling Jewel (zuì shèng guān rú yì zhū, the most excellent contemplation wish-fulfilling jewel), Buddha-nature (fó xìng, the potential for Buddhahood), Dharma-nature (fǎ xìng, the nature of all things), Sangha-nature (sēng xìng, the nature of the Sangha), the Inexhaustible Treasury of Supreme Expedient Means (wú jìn zàng shèng fāng biàn, the inexhaustible treasury of supreme expedient means), the Great Wisdom Light (dà huì guāng míng, the light of great wisdom), the Samadhi of Eliminating Evil and Contemplating the Dharma (xiāo è guān fǎ sān mèi, the samadhi of eliminating evil and contemplating the Dharma), and so on. Therefore, know that the teachings, principles, practices, and fruits, the eighty-four thousand Paramita Doors (bā wàn sì qiān bō luó mì mén, eighty-four thousand ways to reach the other shore), are all different names for the Buddha-Recollection Samadhi (niàn fó sān mèi, the samadhi of recollecting the Buddha). If this is so, then offering one flower is equivalent to offering to the dust-mote Buddhas of all worlds in the three times; contemplating the Dharma-body of one Buddha connects to all the heroes of the future. It is like using the earth as a target for archery; how could there be an arrow that does not hit the mark? Otherwise, it would be violating the reproaches in the Vimalakirti Sutra (Sī yì jīng) of fearing emptiness, abandoning emptiness, practicing emptiness, and seeking emptiness.」 The guest said, 'A doctor leaves medicine behind when departing, a merchant entrusts gold when traveling; what former sages have stored is not to be given to just anyone. I, your disciple, am ignorant and foolish, presumptuously peeking into the gate of samadhi, still hoping to attain non-birth, and often longing to hear the chant of the One Reality. Such profound meanings as above are the precious seal of the Dharma, simultaneously illuminating both movement and stillness, with principle and phenomena perfectly harmonized, every thought being true, and wisdom growing with every encounter. Reciting 'Namo' (nā mó, Homage to) all becomes the path to Buddhahood, scattering flowers and snapping fingers all transcend to Bodhi (pú tí, enlightenment). Where the King of Sutras is, there is natural reverence; using a golden needle to remove the cataract from the eye, these twenty doors of meaning I have never heard before. I rejoice in washing away the sins of slighting sentient beings, and being able to freely roam in the land adorned with treasures; what good fortune this is! I hope not to change this body, but to receive the wonderful prophecy of the best flavor of Dharma (tí hú, metaphor for the supreme taste of the Buddha's teachings), and to realize that the Buddhas of the future are none other than sentient beings. Thereupon, I prostrate to the Stupa of Many Treasures (duō bǎo tǎ), facing the Lotus Monk (lián huā sēng), and together with me, universally contemplate the Buddhas of the ten directions, and perfectly recollect the Buddhas of the three times. Kneeling with palms together, I speak this verse: 'With one mind, I remember the Buddhas of the past, and also remember the World Honored Ones of the future, The heroes among humans of the present, I also learn from what they teach, There is not one Buddha in the past, nor is there one in the present or future, Only this pure and subtle dhyana, that cannot be spoken of, can realize it.'
說。』」
唸佛三昧寶王論卷下終
跋寶王論后
夫子曰：「立則見其參於前也，在輿則見其倚于衡也，夫然後行。」《漢書》曰：「坐則見堯於牆，食則見堯于羹，道之不可須臾離也如此。」雖然，此特域中之道爾。《首楞嚴經》云：「若諸眾生，憶佛唸佛，現前當來必定見佛，不假方便自得心開。」予謂修唸佛三昧，亦當如參前、倚衡，與夫見堯之義。行住坐臥皆應憶念，何患不見佛哉？此真出世成道之要津也！修是三昧者，當以安養為期。蓋彌陀願力，以接引群生為務，大光普照，攝取不捨。凡存念者，盡得往生，其利博哉！豈特見堯於牆、于羹但虛想乎？政和七年十一月三日，于符離境舟中，因觀唐釋飛錫《唸佛寶王論》，遂思吾夫子與漢史之言，與佛合若符契，乃紀於此帙，冀時觀之，以自策焉。凡見聞者，其亦勉諸。黃伯思長孺父謹書。
【現代漢語翻譯】 現代漢語譯本：『說。』
《唸佛三昧寶王論》卷下 終
跋《寶王論》后
孔子說：『站立時，就好像（所學之道）在眼前呈現；坐在車上時，就好像（所學之道）靠在車前的橫木上，這樣才能實踐。』《漢書》說：『坐著就好像在墻上看見堯（古代聖賢的代表），吃飯時就好像在羹湯里看見堯，道不可以片刻離開，就是這樣。』雖然如此，這只是世俗的道理。《首楞嚴經》說：『如果各種眾生，憶念佛、思念佛，現在和將來必定能見到佛，不需要其他方便法門，自然就能心開悟解。』我認為修習唸佛三昧，也應當像『參於前』、『倚于衡』，以及『見堯』的意義一樣。行走、站立、坐臥都應該憶念佛，還擔心見不到佛嗎？這真是出世成道的關鍵啊！修習這種三昧的人，應當以西方極樂世界（安養）為目標。因為阿彌陀佛（彌陀）的願力，是以接引眾生為職責，大光明普遍照耀，攝取眾生永不捨棄。凡是心中存念阿彌陀佛的人，都能往生西方極樂世界，這種利益太大了！難道僅僅像在墻上、在羹湯里看見堯那樣只是虛幻的想像嗎？政和七年十一月三日，在符離境內的船中，因為閱讀唐代釋飛錫的《唸佛寶王論》，於是想到我的老師孔子與《漢書》所說的話，與佛的教誨完全契合，於是記錄在這本書中，希望時常觀看，用來自我鞭策。凡是見到或聽到這些話的人，也希望大家一起勉勵。黃伯思（長孺父）恭敬地寫。 注意： 堯(yáo)：中國傳說中的一位聖明君主，是古代道德和智慧的象徵。 彌陀(mí tuó)：即阿彌陀佛，西方極樂世界的教主，以其願力接引眾生往生凈土。
【English Translation】 English version: 『Said.』
The End of the Second Volume of 『The Precious King Treatise on the Samadhi of Buddha Recitation』
Postscript to 『The Precious King Treatise』
Confucius said: 『When standing, one should see it (what one has learned) as if it were before him; when in a carriage, one should see it as if leaning on the crossbar. Only then can one practice it.』 The 『Book of Han』 says: 『When sitting, one sees Yao (a representative of ancient sages) on the wall; when eating, one sees Yao in the soup. The Way cannot be separated from for even a moment, it is like this.』 However, this is merely the Way within the mundane realm. The 『Surangama Sutra』 says: 『If all sentient beings, remember the Buddha and recite the Buddha's name, they will definitely see the Buddha in the present and in the future. Without relying on expedient means, they will naturally attain enlightenment.』 I believe that cultivating the Samadhi of Buddha Recitation should also be like 『seeing it before him,』 『leaning on the crossbar,』 and the meaning of 『seeing Yao.』 Walking, standing, sitting, and lying down, one should always remember the Buddha. Why worry about not seeing the Buddha? This is truly the essential gateway to transcending the world and attaining enlightenment! Those who cultivate this Samadhi should aim for the Land of Ultimate Bliss (An'yang). Because Amitabha's (Mito's) vow is to receive and guide sentient beings, his great light shines universally, embracing and never abandoning them. All who keep Amitabha in their minds will be reborn in the Land of Ultimate Bliss. The benefit is immense! Is it merely like seeing Yao on the wall or in the soup, just a vain imagination? On the third day of the eleventh month of the seventh year of Zhenghe, on a boat in the territory of Fuli, because I read the 『Precious King Treatise on Buddha Recitation』 by the Tang Dynasty monk Shi Feixi, I thought of the words of my teacher Confucius and the 『Book of Han,』 which completely coincide with the Buddha's teachings. Therefore, I recorded it in this book, hoping to view it often, to encourage myself. May all who see or hear these words encourage each other. Respectfully written by Huang Bosi (Father of Changru). Note: Yao (yáo): A legendary sage ruler in Chinese tradition, a symbol of ancient morality and wisdom. Mito (mí tuó): Amitabha Buddha, the lord of the Western Pure Land, who uses his vows to receive and guide sentient beings to be reborn in his Pure Land.