T47n1969A_樂邦文類
大正藏第 47 冊 No. 1969A 樂邦文類
No. 1969A
樂邦文類序
昔善逝愍群生之旋復于諸苦趣也。指樂邦令歸依。列聖幽贊。宿耆受生者不一。載諸竺墳。燦如星陳。及后之宗焉者漸遠。率以聲色求。而不知求諸心。故大鑒示以惟心。俾知欲得凈土。當凈其心。是善逝說觀佛。而示是心是佛之旨也。是具三心十心。而往生之方也。是法藏發勝愿。其心寂靜。志無所著之因行也。及后之宗焉者漸遠。率弟視九品。恬嬉具縛。夫恬嬉具縛。則諸佛不必出世而度生。而群生之流浪無已也。不求諸心。則愈求愈遠。三聖之觀。皆外逐于相也。聖人因病以致藥。眾生因藥而滋疾。可不哀耶。是故稱樂邦。所以使理即者。緣般若而修證。拯流浪于苦輪也。言唯心。所以使觀行者。本法身而解脫。見三聖于真常也。善逝指人以寶藏。大鑒啟之以元鑰。大鑒示人以因華。善逝接人以果地也。披其華而遺其果。猶夫無華矣。有其藏而不能啟。猶夫無藏矣。事樂邦者。能外夫唯心耶。古今吾心之古今也。延極三世而不可際也。剎界吾心之剎界也。廣被無邊而不可窮也。凈而四聖。染而六凡。吾心之四聖六凡也。不曰唯心。將安所而求樂邦也。誠知。唯心必不能無事於樂邦也。蠢爾含生。
{ "translations": [ "現代漢語譯本\n\n樂邦文類序\n\n從前，善逝（Sugata，如來）憐憫眾生在各種痛苦的輪迴中掙扎，因此指引他們歸依樂邦（Sukhavati，極樂世界）。許多聖賢暗中讚歎，過去世的高僧大德轉生到那裡的人數不勝數，這些事蹟都記載在印度的典籍中，如同繁星般閃耀。然而，後世修習凈土法門的人逐漸偏離正道，大多在聲色犬馬中尋求，卻不知道應該向內心去尋找。所以，六祖慧能大師開示『唯心凈土』的道理，使人們明白想要得到清凈的凈土，就應當先清凈自己的內心。這就是善逝所說的觀佛，而開示『是心是佛』的宗旨。這就是具足三心（至誠心、深心、迴向發願心）和十心（信心、精進心、念心、慧心、定心、不退心、護法心、迴向心、戒心、願心），從而往生凈土的方法。這就是法藏比丘（Dharmakara，阿彌陀佛的前身）發殊勝大愿，他的內心寂靜，志願不執著于任何事物，這是往生凈土的因行。然而，後世修習凈土法門的人逐漸偏離正道，大多輕視九品往生，安於享樂，被煩惱束縛。如果安於享樂，被煩惱束縛，那麼諸佛就不必出世來度化眾生，而眾生的流浪生死也將沒有盡頭。如果不向內心去尋求，那麼越是向外尋求，就離凈土越遠。三聖（指阿彌陀佛、觀世音菩薩、大勢至菩薩）的觀想，都變成了向外追逐表象。聖人因為眾生的疾病而給予藥物，眾生卻因為藥物而加重疾病，這難道不令人悲哀嗎？因此，稱讚樂邦，是爲了使那些處於理即佛（指一切眾生在理體上本具佛性）階段的人，能夠憑藉般若智慧而修行證悟，從而從痛苦的輪迴中解脫出來。宣揚『唯心』，是爲了使那些觀想修行的人，能夠以法身（Dharmakaya，佛的法性身）為根本而獲得解脫，從而在真常（永恒不變的真如本性）中見到三聖。善逝指引人們去尋找寶藏，六祖慧能大師開啟了寶藏的鑰匙。六祖慧能大師向人們展示了因地的花朵，善逝接引人們到達果地的境界。如果只採摘花朵而遺忘了果實，就如同沒有花朵一樣。擁有寶藏卻不能開啟，就如同沒有寶藏一樣。從事樂邦凈土法門的人，難道能夠脫離『唯心』的道理嗎？古今就是吾心之古今，延續到過去、現在、未來三世而沒有邊際。剎界（Buddha-kshetra，佛土）就是吾心之剎界，廣闊無邊而無法窮盡。清凈則是四聖（聲聞、緣覺、菩薩、佛），染污則是六凡（天、人、阿修羅、地獄、餓鬼、畜生），四聖六凡都是吾心所顯現。如果不說『唯心』，那麼將要在哪裡去尋求樂邦呢？要知道，明白『唯心』的道理，必定不能不從事樂邦凈土的修行。即使是蠢動的含靈眾生，", "English version\n\nPreface to the Collection of Writings on Sukhavati\n\nIn the past, the Sugata (Tathagata), out of compassion for sentient beings revolving in various realms of suffering, pointed to Sukhavati (the Land of Bliss) and directed them to take refuge there. Many sages secretly praised it, and countless eminent monks and virtuous individuals of past lives were reborn there, as recorded in Indian texts, shining like stars. However, later practitioners of the Pure Land Dharma gradually deviated from the right path, mostly seeking in sensual pleasures, not knowing to seek within their own minds. Therefore, the Great Master Huineng (the Sixth Patriarch) revealed the principle of 'Mind-Only Pure Land,' enabling people to understand that if they want to attain a pure land, they should first purify their own minds. This is the Buddha's teaching on contemplating the Buddha, revealing the essence of 'This mind is Buddha.' This is the method of being reborn in the Pure Land by possessing the Three Minds (sincere mind, deep mind, and the mind of dedicating merit with aspiration) and the Ten Minds (faith, diligence, mindfulness, wisdom, concentration, non-retrogression, protecting the Dharma, dedicating merit, upholding precepts, and aspiration). This is the great vow made by the Bhikshu Dharmakara (the past life of Amitabha Buddha), whose mind was tranquil and whose aspiration was unattached to anything, which is the causal practice for rebirth in the Pure Land. However, later practitioners of the Pure Land Dharma gradually deviated from the right path, mostly looking down upon the Nine Grades of Rebirth, indulging in pleasure and being bound by afflictions. If one indulges in pleasure and is bound by afflictions, then the Buddhas would not need to appear in the world to liberate sentient beings, and the cycle of wandering in samsara for sentient beings would have no end. If one does not seek within one's own mind, then the more one seeks externally, the further one will be from the Pure Land. The contemplation of the Three Saints (Amitabha Buddha, Avalokiteshvara Bodhisattva, and Mahasthamaprapta Bodhisattva) all becomes an external pursuit of appearances. The sage gives medicine according to the illness of sentient beings, but sentient beings aggravate their illness with the medicine. Is this not lamentable? Therefore, praising Sukhavati is to enable those who are at the stage of Principle Identity Buddha (referring to all sentient beings inherently possessing Buddha-nature in principle) to cultivate and realize enlightenment through prajna wisdom, thereby liberating themselves from the cycle of suffering. Proclaiming 'Mind-Only' is to enable those who contemplate and practice to attain liberation based on the Dharmakaya (the Dharma-nature body of the Buddha), thereby seeing the Three Saints in True Constancy (the eternal and unchanging true nature). The Sugata guides people to find the treasure, and the Great Master Huineng opens the key to the treasure. The Great Master Huineng shows people the flowers of the causal ground, and the Sugata receives people at the realm of the fruition ground. If one only picks the flowers and forgets the fruit, it is as if there were no flowers. Having the treasure but not being able to open it is as if there were no treasure. Can those who engage in the Sukhavati Pure Land Dharma be separated from the principle of 'Mind-Only'? The past and present are the past and present of our mind, extending to the past, present, and future without limit. The Buddha-kshetra (Buddha-field) is the Buddha-kshetra of our mind, vast and boundless and cannot be exhausted. Purity is the Four Noble Ones (Shravakas, Pratyekabuddhas, Bodhisattvas, and Buddhas), and defilement is the Six Realms (Devas, Humans, Asuras, Hell-beings, Hungry Ghosts, and Animals), the Four Noble Ones and the Six Realms are all manifestations of our mind. If we do not speak of 'Mind-Only,' then where shall we seek Sukhavati? Know that understanding the principle of 'Mind-Only' certainly cannot be without engaging in the practice of Sukhavati Pure Land. Even the smallest sentient beings," "" ] }
遠自無始。于無生而妄生。于無我而執我。三縛十使。習染久矣。非藉濟愿船棲靈聖域。則菩薩尚迷於隔陰。聲聞有昧於出胎。乃下焉者。而可自期不退哉。文殊七佛導師也。無生忍非不證也。而受記往生。善財一生圓曠劫之果者也。第一義非不聞也。而發願導歸。不事樂邦。將何修而盡惟心之妙也。吾心中之阿彌陀佛。于因地所莊嚴。吾心之勝土為樂邦。原我之初。與阿彌陀佛無二無別。我則迷而流浪。為佛心中之眾生。佛則覺而修證。為眾生心中之佛耳。我心即佛心。我不可得而我也。佛心即我心。佛不可得而他也。不可得而他之佛。唸唸度生。無間於我。而眾生執不可得而我之幻我。背覺合塵。役役而顛冥於三界。悲夫。故盡修乎樂邦者。所以盡修乎吾心也。盡修乎吾心。所以遠離顛倒。而證我所同於阿彌陀佛者也。諸佛別無所證。全證眾生本性耳。凡阿彌陀佛所具足。我亦具足。不離我心故。樂邦非相。即我心故。非空無相。即相非相故。即相非相。則依正皆真。生佛同體矣。依正皆真。生佛同體。則樂邦之過去尊音王如來。未嘗入滅。未來功德山王如來。久已成佛。現在阿彌陀如來。在十萬億佛剎外。而靡所隔也。八萬四千隨形好。隨念隨見。我心非往。彼佛不來。如鏡中燈。如水中月。鏡非攬燈。燈自現
【現代漢語翻譯】 現代漢語譯本 自無始以來，我們就在無生之中妄生，在無我之中執著於我。三縛（貪嗔癡）十使（十種根本煩惱）的習氣已經根深蒂固。如果不是憑藉著濟度願力的船隻，停靠在神聖的凈土，那麼即使是菩薩也會在隔陰（指菩薩轉世投胎）時感到迷惑，聲聞（小乘修行者）也會在出胎時感到昏昧。更何況是下等根器的人，又怎麼能期望自己不退轉呢？ 文殊菩薩是七佛的導師，並非沒有證得無生法忍（對一切法不生不滅的深刻體悟），卻仍然接受授記往生凈土。善財童子用一生的時間圓滿了曠劫（極長的時間）的修行，並非沒有聽聞過第一義諦（最高的真理），卻仍然發願導歸凈土。如果不致力于西方極樂世界，又將如何修行才能窮盡惟心（一切唯心所造）的奧妙呢？ 我心中的阿彌陀佛，是在因地（修行階段）所莊嚴的；我心中的殊勝國土，就是極樂世界。追溯我的本初，與阿彌陀佛沒有絲毫差別。我因為迷惑而流浪，成為佛心中的眾生；佛因為覺悟而修行證果，成為眾生心中的佛罷了。我的心就是佛心，我不可得，而我也是真實存在的。佛心就是我的心，佛不可得，而他也是真實存在的。 那不可得而又真實存在的佛，唸唸都在度化眾生，與我之間沒有絲毫間隔。然而眾生卻執著于那不可得的幻我，背離覺悟而與塵世相合，在三界中忙碌顛倒，真是可悲啊！所以，盡力修行于極樂世界，就是盡力修行於我們的心。盡力修行於我們的心，就能遠離顛倒，從而證得我與阿彌陀佛所共同具有的本性。 諸佛並沒有證得其他什麼，完全是證得了眾生本有的佛性罷了。凡是阿彌陀佛所具足的，我也同樣具足，因為不離我的心。極樂世界並非實相，就是我的心。並非空無一相，而是即相非相。即相非相，那麼依報（國土）和正報（佛身）都是真實的，眾生和佛是同一本體了。 依報和正報都是真實的，眾生和佛是同一本體，那麼極樂世界的過去尊音王如來，未曾入滅；未來功德山王如來，早已成佛；現在阿彌陀佛如來，雖然在十萬億佛剎之外，卻沒有任何阻隔。阿彌陀佛的八萬四千隨形好（佛的微妙相好），隨著念頭而顯現。我的心沒有往生，彼佛也沒有到來。如同鏡中的燈光，如同水中的月亮。鏡子並非攬取燈光，燈光自然顯現。
【English Translation】 English version From time immemorial, we falsely arise from non-arising, and cling to a 'self' in the absence of a 'self'. The three bonds (greed, hatred, and delusion) and the ten fetters (ten fundamental afflictions) have become deeply ingrained habits. If not for relying on the boat of vows for deliverance, and dwelling in the sacred realm [Pure Land], even Bodhisattvas would be confused in the interval between lives [bardo], and Sravakas [hearers, disciples of Hinayana] would be bewildered upon emerging from the womb. How much less can those of inferior capacity expect to be non-retrogressive? Manjusri Bodhisattva is the teacher of the Seven Buddhas. It is not that he has not attained the 'non-origination forbearance' [understanding of the non-arising and non-ceasing nature of all dharmas], yet he still received the prediction of rebirth in the Pure Land. Sudhana [a youth who sought enlightenment], who perfected the fruit of vast kalpas [eons] in one lifetime, it is not that he has not heard the 'First Principle' [ultimate truth], yet he still made vows to be guided to the Pure Land. If one does not devote oneself to the Land of Bliss, how can one cultivate to exhaust the wonders of 'mind-only' [everything is created by the mind]? The Amitabha Buddha in my mind is adorned by the merits accumulated during the causal stage [path of practice]; the supreme land in my mind is the Land of Bliss. Tracing back to my origin, I am no different from Amitabha Buddha. I, being deluded, wander and become a sentient being in the Buddha's mind; the Buddha, being enlightened, cultivates and attains Buddhahood, becoming the Buddha in the minds of sentient beings. My mind is the Buddha's mind; 'I' is unattainable, yet 'I' exists. The Buddha's mind is my mind; the Buddha is unattainable, yet 'He' exists. That unattainable yet real Buddha constantly delivers sentient beings, without any separation from me. However, sentient beings cling to the illusory 'self' that is unattainable, turn away from enlightenment and unite with the dust [worldly defilements], toiling and becoming confused in the three realms. How lamentable! Therefore, to fully cultivate in the Land of Bliss is to fully cultivate our own mind. To fully cultivate our own mind is to be able to depart from delusion and realize the nature that I share with Amitabha Buddha. The Buddhas do not realize anything else; they fully realize the inherent Buddha-nature of sentient beings. Whatever Amitabha Buddha possesses, I also possess, because it does not depart from my mind. The Land of Bliss is not a fixed form; it is my mind. It is not empty and without form; it is form that is not form. Since it is form that is not form, then both the environment [land] and the reward body [Buddha's body] are real, and sentient beings and Buddhas are of the same essence. Since the environment and the reward body are both real, and sentient beings and Buddhas are of the same essence, then the past Venerable Sound King Tathagata [Buddha] of the Land of Bliss has never entered Nirvana; the future Merit Mountain King Tathagata has long since attained Buddhahood; and the present Amitabha Tathagata, although beyond hundreds of thousands of millions of Buddha-lands, is without any separation. The eighty-four thousand physical marks [subtle marks of the Buddha] appear according to one's thoughts. My mind does not go, and that Buddha does not come. Like a lamp in a mirror, like the moon in water. The mirror does not grasp the lamp; the lamp appears naturally.
鏡。月非入水。水常含月。在在爾。法法爾。毫相常觀而非觀。寶臺無生而往生。若然者。謂之惟心乎。謂之樂邦乎。吾不得而知也。鹿亭上人。梓宋曉師所集樂邦文類。乞予言辨其卷。遂為稽首佛祖。抒臆見而卑之。
賜進士出身吏部尚書武英殿大學士海虞嚴訥撰
樂邦文類序
周道既往。百家各以其說爭衡於世。久之浸息。獨儒老釋三之教。幾於並行。大率皆主于勸善戒惡。其言不同。而其歸則一。然釋宗比道家為尤盛。余未嘗讀佛書。初無心佞佛。惟是諸惡莫作眾善奉行之戒。不敢須臾去心。佛之本意似不出此。世有習西方凈土之教者。其說曰。凡夫生於五濁惡世。業網縈覆。生死不能出。苦海不能停。大雄氏不得已。而偏指一方。使人繫心專注。果由是而之則達無方所矣。雖然不得其門而入。亦徒為耳。曾不知此法本乎一心一心所主必見於善故。佛指示曰。是心作佛。是心是佛。諸佛正遍知海。從心想生。是故應當一心繫念。若因是而論。則彌陀果覺即我性是極樂遐方即我心。是一念到處應用無虧。亦何高下遠近之有哉。比丘宗曉。留心教典。類成此書。其大藏經論。古今儒釋所著。無非西方凈土教門。或闡揚奧義。以警未達。或明示顯應。以誘方來。至於長行短偈片言隻字。無一不備。
【現代漢語翻譯】 現代漢語譯本 鏡子里的月亮並非進入水中，而是水本身就映照著月亮。一切事物皆是如此，一切法則亦是如此。細微的表象也應經常觀照，但並非執著于觀照本身。寶蓮臺上本無生滅，卻又往生於此。如果真是這樣，那可以稱之為唯心凈土嗎？可以稱之為極樂世界嗎？我也不得而知啊。鹿亭上人收集了梓宋曉師所編纂的《樂邦文類》，請我為之題寫序言，於是我稽首佛祖，抒發自己的淺薄見解。
賜進士出身吏部尚書武英殿大學士海虞嚴訥撰
《樂邦文類序》
周朝的禮樂制度衰落之後，各家學說紛紛涌現，爭論不休。時間長了，這種爭論逐漸平息，只有儒家、道家、佛家這三家的教義，幾乎並駕齊驅。大致上，它們都以勸人行善、禁止作惡為宗旨。它們的言論雖然不同，但最終的歸宿卻是一致的。然而，佛教比道教更為興盛。我從未讀過佛經，起初也沒有佞佛之心，只是『諸惡莫作，眾善奉行』的戒律，我不敢片刻忘記。佛的本意似乎也不超出這個範圍。世上有人修習西方凈土的教義，他們的說法是：凡夫俗子生於五濁惡世，被業力的羅網所纏繞，生死輪迴無法解脫，苦海無邊無法停息。大雄氏（釋迦牟尼佛的尊稱）不得已，才特別指明一個方向，使人集中精神，專心致志。如果能因此而到達，那麼就能通達任何地方了。雖然如此，如果不得其門而入，也只是徒勞無功。難道不知道這種法門本源於一心，一心所主導的必然是善嗎？所以，佛指示說：『是心作佛，是心是佛。』諸佛的正遍知海，是從心念想像中產生的。因此，應當一心繫念。如果因此而論，那麼彌陀（阿彌陀佛）的果覺就是我的自性，極樂（極樂世界）的遙遠地方就是我的心。只要一念到達，應用起來就不會有任何缺失。又有什麼高下遠近的差別呢？比丘宗曉，留心於佛教經典，彙集成這本書。其中的大藏經論，以及古今儒家、佛家所著的，無非是西方凈土的教門。有的闡揚深奧的義理，用來警醒尚未開悟的人；有的明示顯現的感應，用來引導後來的人。至於長篇短文、偈頌、片言隻字，沒有一樣不完備。 彌陀 (Amitabha): 阿彌陀佛 極樂 (Sukhavati): 極樂世界 大雄氏 (Mahavira): 釋迦牟尼佛的尊稱
【English Translation】 English version The moon in the mirror is not entering the water; rather, the water inherently reflects the moon. It is so in everything, and so in every dharma. Subtle appearances should be constantly observed, but not attached to the observation itself. On the jeweled lotus platform, there is originally no birth or death, yet one is reborn there. If this is so, can it be called the Mind-Only Pure Land? Can it be called the Land of Bliss? I do not know. The Venerable Lu Ting collected the 'Le Bang Wen Lei' compiled by Master Zi Song Xiao, requesting me to write a preface for it. Therefore, I bow to the Buddhas and Patriarchs, expressing my humble opinions.
Written by Yan Ne of Haiyu, Grand Scholar of the Wuying Hall, Minister of the Ministry of Personnel, with the title of Jinshi.
Preface to 'Le Bang Wen Lei'
After the decline of the Zhou dynasty's rites and music, various schools of thought emerged, contending with each other. Over time, this contention gradually subsided, and only the teachings of Confucianism, Taoism, and Buddhism remained, almost running parallel. Generally, they all aim to encourage good and prohibit evil. Although their words differ, their ultimate destination is the same. However, Buddhism is even more prosperous than Taoism. I have never read Buddhist scriptures, and initially had no intention of flattering Buddhism, but the precept of 'Do no evil, practice all good' is something I dare not forget for a moment. The original intention of the Buddha seems to be no more than this. There are those in the world who practice the teachings of the Western Pure Land, and their saying is: Ordinary beings are born in the evil world of the five turbidities, entangled by the net of karma, unable to escape the cycle of birth and death, unable to stop in the sea of suffering. Mahavira (an honorific title for Shakyamuni Buddha) had no choice but to specifically point out a direction, so that people could concentrate their minds and be single-minded. If one can reach it through this, then one can reach anywhere. However, if one cannot enter through the proper gate, it is all in vain. Does one not know that this Dharma gate originates from one mind, and what the one mind dominates must be good? Therefore, the Buddha instructs: 'It is the mind that makes the Buddha, it is the mind that is the Buddha.' The ocean of perfect enlightenment of all Buddhas arises from the thoughts and imagination of the mind. Therefore, one should single-mindedly focus one's thoughts. If one argues from this, then Amitabha's fruition is my own nature, and the distant place of Sukhavati is my mind. As long as one thought arrives, there will be no lack in its application. What difference is there between high and low, near and far? Bhikshu Zong Xiao, paying attention to the Buddhist scriptures, compiled this book. The Tripitaka Sutras and Treatises, as well as the writings of Confucianists and Buddhists of ancient and modern times, are all about the teachings of the Western Pure Land. Some expound profound meanings to awaken those who have not yet been enlightened; some clearly show manifest responses to guide those who come later. As for long and short essays, verses, and fragments of words, nothing is lacking. 彌陀 (Amitabha): Amitabha Buddha 極樂 (Sukhavati): Land of Ultimate Bliss 大雄氏 (Mahavira): An honorific title for Shakyamuni Buddha
其善用身心可尚矣。一日持以示余。且有請曰。某留心於此有年。將以刊板化一為多廣示學者。儻得一言冠其首。使人起信起修。則某刻苦編鏤不為枉矣。余取其書讀之。諸家所示。頗有深趣。真可以發明往生大旨。啟迪人之善心。徐復究其理。蓋人固有之性。本自明白。無始迷妄不貪則吝。緣此病根是生眾苦。若令離苦惱而獲安隱。當以是而對治之。譬如神醫用藥。病根既去則本體如初。又如明鏡受塵。揩摩有力。則本明如舊。夫如是則此書真復性還元之策。豈可寢之哉。嗚呼道在邇不必求諸遠。事在易不必求諸難。昔無著師。禮五臺見文殊說偈有曰。寶塔畢竟化為塵。一念凈心成正覺。佛法無量斯言蔽諸佛土既以心為本。其務西歸者。惟當善凈其心而已矣。斷無它術焉。
慶元庚申中元日敷文閣學士宣奉大夫致仕汪大猷序
樂邦文類卷第一(並序)
四明石芝沙門宗曉編次
乾道中德壽宮親灑宸毫。大書蓮社二字。賜防禦使浙西路總管張[揙-戶+(今-一)]。龍驤鳳翥八法俱全。真希世河洛之瑞也。竊惟高宗皇帝。以唐虞之化甄陶天下。功成不居。脫屣萬乘。退藏之暇。游心內典。且欲追還廬阜唸佛之風。故有斯舉焉。歷考自古帝王興隆釋教。或建立塔廟者有之。或翻譯經論者有之
【現代漢語翻譯】 現代漢語譯本： 他善於運用身心，值得稱讚。有一天，他拿著這本書給我看，並且請求說：『我留心研究這本書已經很多年了，打算把它刊印完成的書，化一為多，廣泛地展示給學習的人。如果能得到一句題詞放在書的首位，使人看了能生起信心，開始修行，那麼我辛辛苦苦地編輯刊刻，也就沒有白費了。』我拿起他的書讀了起來，各家所闡述的道理，頗有深刻的趣味，真可以闡明往生西方極樂世界的大旨，啓發人的善良之心。進一步探究其中的道理，大概是人本來就具有的本性，本來就是明白的。因為無始以來的迷惑顛倒，不貪婪就吝嗇，因為這個病根，才產生了種種的痛苦。如果想要脫離苦惱而獲得安穩，應當用這本書的道理來對治它。譬如高明的醫生用藥，病根去除之後，本體就恢復如初了。又如明亮的鏡子蒙受了灰塵，擦拭的力量足夠，那麼本來的光明就恢復如舊了。像這樣，那麼這本書真是恢復本性、返還元神的良策，怎麼可以把它擱置起來呢？
唉，道就在近處，不必到遠處去尋求；事情在容易的地方，不必到困難的地方去尋求。從前無著菩薩，禮拜五臺山，見到文殊菩薩說的偈子說：『寶塔畢竟化為塵，一念凈心成正覺。』佛法無量，這句話概括了。諸佛的國土既然以心為根本，那麼致力於往生西方極樂世界的人，只應當好好地清凈自己的心罷了，斷然沒有其他的法術啊。
慶元庚申年中元日，敷文閣學士、宣奉大夫致仕汪大猷序。
《樂邦文類》卷第一（並序）
四明石芝沙門宗曉編次
乾道年間，德壽宮親自灑下皇帝的墨寶，大書『蓮社』二字，賜給防禦使、浙西路總管張[揙-戶+(今-一)]。龍驤鳳翥，八法俱全，真是稀世的河洛祥瑞啊。我私下認為高宗皇帝，用唐堯虞舜的教化來培育天下百姓，功成而不居功，像脫掉鞋子一樣捨棄了帝位，在退隱閑暇的時候，用心於佛經。並且想要追回廬山慧遠大師唸佛的風氣，所以才有了這樣的舉動。歷來考察自古以來的帝王興隆佛教，有建立塔廟的，有翻譯經論的。
【English Translation】 English version: His skillful use of body and mind is commendable. One day, he held it to show me, and requested, 'I have been studying this for years, intending to have it printed and multiplied to widely show scholars. If I could get a word to put at its head, to make people arise faith and practice, then my hard work of compiling and engraving would not be in vain.' I took his book and read it. The teachings of various schools have profound interest, truly able to elucidate the main purpose of rebirth in the Pure Land, and enlighten people's good hearts. Further investigating its principles, it is probably that the inherent nature of people is originally clear. From beginningless delusion, not greedy then stingy, from this root of illness arises all suffering. If one wants to leave suffering and obtain peace, one should use this to counteract it. For example, a divine doctor uses medicine, once the root of the disease is removed, the original body is as before. Also, like a bright mirror covered with dust, if the wiping is strong, then the original brightness is as before. If so, then this book is truly a strategy for restoring nature and returning to the origin, how can it be put aside?
Alas, the Dao is near, no need to seek it far away; the matter is easy, no need to seek it in difficulty. Formerly, Master Wuzhuo (Asanga), prostrated at Mount Wutai (Five Peak Mountain), saw Manjusri (Bodhisattva of Wisdom) speak a verse saying, 'The precious pagoda will eventually turn to dust, a single thought of pure mind becomes perfect enlightenment.' The Buddha-dharma (Buddha's teachings) is immeasurable, this statement covers it. Since the Buddha-lands take the mind as the root, those who strive to return to the West (Pure Land) should only purify their minds well, there is absolutely no other technique.
Written by Wang Dayou, Academician of Fuwen Pavilion, Xuanfeng Grand Master in retirement, on the Zhongyuan Day (Ghost Festival) of the Gengshen year of Qingyuan.
Volume 1 of 'Collection of Writings on the Land of Bliss' (with preface)
Compiled by Shramana Zongxiao of Shizhi Temple in Siming
During the Qiandao era, the Emperor himself sprinkled his imperial brush in the Deshou Palace, writing the two characters 'Lotus Society' in large letters, and bestowed them to Zhang [揙-戶+(今-一)], the Defense Commissioner and Chief Administrator of the Zhejiang West Circuit. The dragon soars and the phoenix dances, all eight principles of calligraphy are complete, truly a rare auspicious sign of the He and Luo Rivers. I privately think that Emperor Gaozong used the teachings of Emperors Yao and Shun to cultivate the people of the world, accomplished merit without claiming credit, abandoned the throne like taking off shoes, and in his retirement, devoted himself to the inner classics (Buddhist scriptures). And wanting to revive the style of Buddha-recitation of Master Huiyuan of Mount Lu (Mount Lushan), hence this action. Throughout history, emperors have promoted Buddhism, some by building pagodas and temples, some by translating scriptures and treatises.
。或廣度僧尼者有之。而未嘗聞操觚染翰發揮凈邦。俾一切人升出五濁。如吾聖君者。至今薄海內外宗古立社。唸佛之聲洋洋乎盈耳。乃知至德如風。民應如草。有不期然而然者矣。請試論之。
我佛能仁誕生迦維。不戀金輪寶位。直向雪山宴坐。既成道已。隨機闡化故。使大小偏圓教法有殊。最後法華高會一道無偏。開彼權乘悉歸真實。故出世本懷。至是始暢矣。又念將來之世人。根暗鈍不能自求出離。唯彌陀本願。取土極樂。可以橫截愛河徑超佛地故。于諸大乘經。慇勤勸往者不一。斯蓋如來異妙方便。診䘏沉淪。父去留藥之謂耳。然大教東流人或未知。而東晉遠公法師。神機秀髮。肇開化源。引水栽蓮。締結凈社。爾時預者一百二十有三人。劉遺民等十八大賢而為上首。自是念佛三昧之道行焉。迨今八百餘載。遺風遺烈。凜然尚在。故得張[揙-戶+(今-一)]所修。遠踵其事矣。然則務學必求師。進業必托法。故茲社之興。專以彌陀為宗主。諸經為司南。自晉唐以來。高僧巨儒。咸有著述讚美斯事。雖其間說義有淺深屬辭有工拙。譬如萬派東流同歸滄海。使夫飲用者咸沾一味焉。(宗曉)侵尋晚景。悟世非堅深。仰高宗皇帝。道參天地。德邁羲軒。猶乃宣揚至教。啟迪群蒙。況愚忝簉僧倫。敢怠思修
【現代漢語翻譯】 現代漢語譯本：或者有廣度僧尼的人，但從未聽說過有人從事寫作，來弘揚凈土法門，使所有的人都能脫離五濁惡世，像我們英明的君主一樣。如今，在海內外，人們紛紛效仿古人成立社團，唸佛的聲音到處都可以聽到。由此可知，至高的德行就像風一樣，百姓就像草一樣，自然而然地就會受到感化。請嘗試論述這個問題。
我佛能仁（釋迦牟尼佛的稱號）誕生於迦毗羅衛國（古代印度的一個城邦），不貪戀轉輪王的寶座，直接到雪山去禪坐。成道之後，根據不同的根器來闡述教法，所以大乘、小乘、偏、圓等教法各有不同。最後在《法華經》的法會上，宣講了一乘法，沒有偏頗，開啟了權巧方便之門，最終都歸於真實。所以，佛陀出世的本懷，到這個時候才得以充分地表達。又考慮到未來世的人們，根器昏暗遲鈍，不能自己尋求出離之道，只有阿彌陀佛的本願，接引眾生往生極樂世界，可以橫截愛河，直接超越到佛地。所以在各種大乘經典中，慇勤勸導人們往生極樂世界，不止一次。這大概就是如來殊勝巧妙的方便法門，爲了診治救助沉溺苦海的眾生，就像父親離家，留下藥物一樣。然而，大乘佛法傳入中國，人們或許還不知道，東晉的慧遠法師，神思敏捷，開啟了凈土宗的源頭，引水栽蓮，締結凈土社團。當時參與的人有一百二十三人，劉遺民等十八位大賢作為首領。從此，唸佛三昧的修行方法開始流行。到現在已經八百多年了，遺留下來的風範和功績，仍然令人敬佩。所以張[揙-戶+(今-一)]所做的事情，是傚法慧遠法師。既然如此，務必學習要尋求老師，精進修行要依託佛法。所以這個社團的興起，專門以阿彌陀佛為宗主，以各種經典作為指南。從晉朝和唐朝以來，高僧大德和大學者，都有著作來讚美這件事。雖然他們所說的義理有深有淺，所用的辭藻有精巧有粗拙，但就像萬條河流向東流，最終都匯入大海一樣，使飲用者都沾染到同一種味道。（宗曉）我漸漸步入晚年，領悟到世事並非堅固永恒。仰慕高宗皇帝，他的道行參透天地，他的德行超越了伏羲和軒轅。仍然宣揚至高的教義，啓發矇昧的眾生。何況我只是一個普通的僧人，怎敢懈怠思考和修行呢？
【English Translation】 English version: Or there are those who extensively ordain monks and nuns, but have never been heard of engaging in writing to promote the Pure Land teachings, enabling all people to escape the five turbidities, like our wise ruler. Now, both at home and abroad, people are emulating the ancients to establish societies, and the sound of reciting the Buddha's name can be heard everywhere. From this, it can be known that supreme virtue is like the wind, and the people are like grass, naturally being influenced. Please try to discuss this issue.
Our Buddha Shakyamuni (the capable and humane one) was born in Kapilavastu (an ancient city-state in India), not coveting the throne of a Chakravartin (wheel-turning king), directly going to the Himalayas to meditate. After attaining enlightenment, he expounded the teachings according to different capacities, so the Mahayana, Hinayana, provisional, and perfect teachings are different. Finally, at the assembly of the Lotus Sutra, he proclaimed the One Vehicle, without bias, opening the door of expedient means, ultimately returning to reality. Therefore, the original intention of the Buddha's appearance in the world was fully expressed at this time. Furthermore, considering that people in the future age will have dull faculties and be unable to seek liberation on their own, only Amitabha Buddha's original vow to receive beings into the Pure Land of Ultimate Bliss can cut across the river of love and directly transcend to the Buddha-ground. Therefore, in various Mahayana sutras, he earnestly exhorts people to be reborn in the Pure Land, not just once. This is probably the Thus Come One's (Tathagata's) extraordinary and wonderful expedient means, to diagnose and rescue beings drowning in suffering, like a father leaving home and leaving medicine behind. However, when the Great Vehicle teachings flowed eastward to China, people may not have known that Master Huiyuan of the Eastern Jin Dynasty, with his sharp mind, initiated the source of the Pure Land School, planting lotuses by drawing water, and establishing the Pure Land Society. At that time, there were one hundred and twenty-three participants, with Liu Yimin and eighteen other great sages as leaders. From then on, the practice of the Samadhi of Buddha Recitation began to become popular. More than eight hundred years have passed since then, and the remaining demeanor and merits are still admirable. Therefore, what Zhang [揙-戶+(今-一)] did was to emulate Master Huiyuan. Since this is the case, it is necessary to seek a teacher for learning and rely on the Dharma for diligent practice. Therefore, the rise of this society is specifically based on Amitabha Buddha as the main focus and various sutras as the guide. Since the Jin and Tang dynasties, eminent monks and great scholars have written works to praise this matter. Although the meanings they explain are deep or shallow, and the words they use are skillful or clumsy, just like ten thousand rivers flowing eastward and eventually converging into the sea, making those who drink from it all taste the same flavor. (Zongxiao) I am gradually entering old age, realizing that worldly affairs are not solid and eternal. I admire Emperor Gaozong, whose path penetrates heaven and earth, and whose virtue surpasses Fuxi and Xuanyuan. Still, he promotes the supreme teachings and enlightens ignorant beings. Moreover, I am just an ordinary monk, how dare I slack off in thinking and practicing?
之路乎。由是囊括諸經。網羅眾制。伏而讀之。意圖良導。雖微辭奧旨未易窺測。然研味有年。粗亦識其梗概。重念。隋珠和璧為天下之至寶。茍韞櫝而藏諸。則人孰得而共之。遂于假日。即其所得次而編之。始於經咒終乎詩詞。凡十有四門。總二百二十餘首。析為五卷。目曰樂邦文類。蓋仿儒家柳宗直西漢文類之作也。其有集之不盡。當有與吾同志者續焉時。
經(凡四十六處)
大藏專談凈土經論目錄
法華經 彌陀跡中化緣之始
悲華經 三聖因愿授記名號
出生菩薩經 彌陀因行成就眾生
無量壽經 法藏發願莊嚴妙土
彌陀偈經 彌陀本願取土之相
首楞嚴經 大勢至獲唸佛圓通
鼓音王經 彌陀國城父母親屬
阿彌陀經 極樂過十萬億佛土
阿彌陀經 七日不亂感佛往生
觀無量壽經 行三種業得生西方
觀無量壽經 初修日觀送想西方
觀無量壽經 第八像觀約心觀佛
觀無量壽經 具三種心即得往生
觀無量壽經 下品下生十念功成
觀無量壽經 韋提侍女皆得往生
阿彌陀經 以疑惑心生西方界邊
無量壽經 不了佛智胎宮受生
菩薩處胎經 生染著心墮懈慢國
【現代漢語翻譯】 現代漢語譯本： 我因此廣泛蒐集各種經典，網羅各種著述，潛心閱讀。希望從中得到好的引導。即使細微的詞句和深奧的旨意不容易理解，但經過多年的研究，也大致瞭解了其中的梗概。我反覆思量，隋侯之珠（Suihou's Pearl）和和氏之璧（He Shi Bi）是天下最珍貴的寶物，如果把它們藏在匣子里，那麼誰又能有機會共同欣賞呢？於是我在空閑時間，將我所理解的內容依次編纂完成的書，從經咒開始，到詩詞結束，共有十四個門類，總計二百二十多首，分為五卷，命名為《樂邦文類》。這模仿了儒家柳宗元（Liu Zongyuan）的《西漢文類》的寫作方式。書中若有未盡之處，希望有與我志同道合的人能夠繼續補充。時。 經（共四十六處） 大藏經（Da Zang Jing）專談凈土（Pure Land）的經論目錄 《法華經》（Lotus Sutra）：阿彌陀佛（Amitabha Buddha）示現化身，結緣的開始 《悲華經》（Karuna-pundarika Sutra）：三聖（Three Sages）因地發願，授記名號 《出生菩薩經》（Boddhisattva-garbha Sutra）：阿彌陀佛（Amitabha Buddha）因地修行，成就眾生 《無量壽經》（Larger Sutra of Immeasurable Life）：法藏比丘（Dharmakara）發願，莊嚴清凈國土 《彌陀偈經》（Amitabha Gatha Sutra）：阿彌陀佛（Amitabha Buddha）本願所取的國土景象 《首楞嚴經》（Shurangama Sutra）：大勢至菩薩（Mahasthamaprapta）獲得唸佛圓通 《鼓音王經》（Drum Sound King Sutra）：阿彌陀佛（Amitabha Buddha）的國城、父母親屬 《阿彌陀經》（Smaller Sutra of Immeasurable Life）：極樂世界（Sukhavati）在十萬億佛土之外 《阿彌陀經》（Smaller Sutra of Immeasurable Life）：七日唸佛不亂，感得佛來接引往生 《觀無量壽經》（Contemplation Sutra）：修行三種行業，得以往生西方 《觀無量壽經》（Contemplation Sutra）：最初修習日觀，觀想西方 《觀無量壽經》（Contemplation Sutra）：第八像觀，以心觀佛 《觀無量壽經》（Contemplation Sutra）：具足三種心，即可得以往生 《觀無量壽經》（Contemplation Sutra）：下品下生，十念功成 《觀無量壽經》（Contemplation Sutra）：韋提希（Vaidehi）的侍女都能往生 《阿彌陀經》（Smaller Sutra of Immeasurable Life）：以疑惑心往生西方邊地 《無量壽經》（Larger Sutra of Immeasurable Life）：不了達佛的智慧，在胎宮中受生 《菩薩處胎經》（Bodhisattva in the Womb Sutra）：生起染著之心，墮入懈慢之國
【English Translation】 English version: Therefore, I have extensively collected various sutras and treatises, and diligently studied them, hoping to gain good guidance. Although the subtle words and profound meanings are not easy to grasp, after years of study, I have roughly understood their outlines. I repeatedly pondered that the Pearl of Suihou and the Jade of He Shi are the most precious treasures in the world. If they are hidden in boxes, who will have the opportunity to appreciate them together? Therefore, in my spare time, I have compiled what I have understood into a book, starting with sutras and mantras and ending with poems and verses, with a total of fourteen categories and more than two hundred and twenty pieces, divided into five volumes, named 'Collection of Writings on the Land of Bliss' (Le Bang Wen Lei). This imitates the writing style of Liu Zongyuan's 'Collection of Writings of the Western Han Dynasty'. If there is anything incomplete in this collection, I hope that those who share my aspirations will continue to supplement it. Time. Sutras (46 places in total) Directory of Sutras and Treatises in the Tripitaka (Da Zang Jing) exclusively discussing Pure Land 'Lotus Sutra' (法華經 Fa Hua Jing): The beginning of Amitabha Buddha's (阿彌陀佛 Amituo Fo) manifestation and forming connections 'Karuna-pundarika Sutra' (悲華經 Bei Hua Jing): The Three Sages' (三聖 San Sheng) vows in their causal stage and the prediction of their names 'Boddhisattva-garbha Sutra' (出生菩薩經 Chu Sheng Pu Sa Jing): Amitabha Buddha's (阿彌陀佛 Amituo Fo) practice in his causal stage and the accomplishment of sentient beings 'Larger Sutra of Immeasurable Life' (無量壽經 Wu Liang Shou Jing): Dharmakara Bhikshu's (法藏比丘 Fa Zang Biqiu) vows and the adornment of the pure land 'Amitabha Gatha Sutra' (彌陀偈經 Mi Tuo Ji Jing): The appearance of the land taken by Amitabha Buddha's (阿彌陀佛 Amituo Fo) original vows 'Shurangama Sutra' (首楞嚴經 Shou Leng Yan Jing): Mahasthamaprapta Bodhisattva (大勢至菩薩 Da Shi Zhi Pusa) attains perfect penetration through mindfulness of the Buddha 'Drum Sound King Sutra' (鼓音王經 Gu Yin Wang Jing): Amitabha Buddha's (阿彌陀佛 Amituo Fo) city, parents, and relatives 'Smaller Sutra of Immeasurable Life' (阿彌陀經 A Mi Tuo Jing): Sukhavati (極樂世界 Ji Le Shijie) is beyond one hundred thousand million Buddha lands 'Smaller Sutra of Immeasurable Life' (阿彌陀經 A Mi Tuo Jing): Being undisturbed in mindfulness of the Buddha for seven days leads to being received by the Buddha for rebirth 'Contemplation Sutra' (觀無量壽經 Guan Wu Liang Shou Jing): Practicing the three kinds of karma leads to rebirth in the West 'Contemplation Sutra' (觀無量壽經 Guan Wu Liang Shou Jing): Initially practicing the contemplation of the sun, visualizing the West 'Contemplation Sutra' (觀無量壽經 Guan Wu Liang Shou Jing): The eighth image contemplation, contemplating the Buddha with the mind 'Contemplation Sutra' (觀無量壽經 Guan Wu Liang Shou Jing): Possessing the three minds leads to rebirth 'Contemplation Sutra' (觀無量壽經 Guan Wu Liang Shou Jing): The lowest of the lowest grade, accomplishment through ten recitations 'Contemplation Sutra' (觀無量壽經 Guan Wu Liang Shou Jing): Vaidehi's (韋提希 Wei Ti Xi) maids all attain rebirth 'Smaller Sutra of Immeasurable Life' (阿彌陀經 A Mi Tuo Jing): Being born on the border of the Western Land with a doubtful mind 'Larger Sutra of Immeasurable Life' (無量壽經 Wu Liang Shou Jing): Not understanding the Buddha's wisdom, being born in the womb 'Bodhisattva in the Womb Sutra' (菩薩處胎經 Pu Sa Chu Tai Jing): Generating attachment leads to falling into the land of sloth
平等覺經 凈土聲聞修行證果
無量壽經 揀五逆謗法不得往生
無量壽經 三輩修因往生之相
無量壽經 較量二土修善不同
無量壽經 往生凈土菩薩眾多
無量壽經 法滅留經百歲度人
無量壽經 勸各精進努力求之
無量壽經 無量壽佛光明普照
無量壽經 寶缽飲食自然盈滿
華嚴經 較量二土晝夜長短
文殊說般若經 修一行三昧專稱佛名
般舟經 修佛立三昧專念彌陀
方等大集經 修佛立三昧中道觀法
華嚴經 解脫長者得唯心念佛門
華嚴經 依普賢愿得生極樂
法華經 聞經修行即得往生
大寶積經 發十種心得生極樂
隨愿往生經 娑婆濁惡偏贊西方
大集日藏經 唸佛隨心見大見小
目連所問經 無量壽國易往易取
十往生經 唸佛之人菩薩守護
觀佛三昧經 佛記文殊當生極樂
文殊發願經 文殊發願求生極樂
入楞伽經 佛記龍樹往生樂國
善信摩親經 善信厭女求生西方
首楞嚴經 約情想多少論報高下
守護國界主經 命終善惡感報優劣
咒(凡一十道)
無量壽修觀行供養儀軌(此儀軌
【現代漢語翻譯】 現代漢語譯本
平等覺經：講述通過凈土法門，聲聞乘修行者證得果位。 無量壽經：強調犯下五逆罪（弒父、弒母、弒阿羅漢、破和合僧、出佛身血）和誹謗佛法的人，不得往生凈土。 無量壽經：闡述依據上、中、下三輩不同的修行因緣，往生凈土的各種情形。 無量壽經：比較兩個世界的修善功德的不同之處。 無量壽經：描述往生凈土的菩薩數量眾多。 無量壽經：說明在佛法將要滅盡時，此經仍將留世一百年，用以度化眾生。 無量壽經：勸勉大家精進努力，求生凈土。 無量壽經：讚歎無量壽佛（Amitabha Buddha）的光明普照一切。 無量壽經：描述在極樂世界，寶缽中的飲食自然盈滿。 華嚴經：比較兩個世界晝夜長短的不同。 文殊說般若經：講述修習一行三昧（Samadhi of Oneness），專心稱念佛名。 般舟經：講述修習佛立三昧（Pratyutpanna Samadhi），專心念誦彌陀（Amitabha）。 方等大集經：講述修習佛立三昧，觀修中道之法。 華嚴經：講述解脫長者證得唯心念佛法門。 華嚴經：說明依靠普賢菩薩的願力，可以往生極樂世界。 法華經：說明聽聞此經並修行，即可往生凈土。 大寶積經：講述發十種心，可以往生極樂世界。 隨愿往生經：說明娑婆世界（Sahā world）充滿濁惡，因此特別讚歎西方凈土。 大集日藏經：講述唸佛時，可以隨心意看到佛身的大小。 目連所問經：說明無量壽佛國（Amitabha』s Land）容易往生，容易證取。 十往生經：說明唸佛之人，有菩薩守護。 觀佛三昧經：佛陀授記文殊菩薩（Manjusri）將來往生極樂世界。 文殊發願經：講述文殊菩薩發願求生極樂世界。 入楞伽經：佛陀授記龍樹菩薩（Nāgārjuna）往生極樂世界。 善信摩親經：講述善信厭惡女身，求生西方凈土。 首楞嚴經：根據情慾和妄想的多少，論述果報的高下。 守護國界主經：講述命終時，善業和惡業所感得的果報的優劣。 咒（共十道） 無量壽修觀行供養儀軌（此儀軌……）
【English Translation】 English version
The Equality of Enlightenment Sutra: Describes how Shravaka (Śrāvaka) practitioners attain enlightenment through the Pure Land path. The Infinite Life Sutra (Amitabha Sutra): Emphasizes that those who commit the five rebellious acts (killing one's father, killing one's mother, killing an Arhat, disrupting the Sangha, shedding the blood of a Buddha) and slander the Dharma cannot be reborn in the Pure Land. The Infinite Life Sutra: Explains the various circumstances of rebirth in the Pure Land based on the different causes of practice in the three grades (upper, middle, and lower). The Infinite Life Sutra: Compares the differences in the merits of cultivating good deeds in the two worlds. The Infinite Life Sutra: Describes the numerous Bodhisattvas reborn in the Pure Land. The Infinite Life Sutra: States that when the Dharma is about to perish, this sutra will remain in the world for one hundred years to save sentient beings. The Infinite Life Sutra: Encourages everyone to be diligent and strive to be reborn in the Pure Land. The Infinite Life Sutra: Praises the infinite light of Amitabha Buddha (Amitabha Buddha) illuminating everything. The Infinite Life Sutra: Describes that in the Land of Ultimate Bliss, the food in the jeweled bowls naturally overflows. The Avatamsaka Sutra (Flower Garland Sutra): Compares the differences in the length of day and night in the two worlds. The Manjushri's Prajna Sutra: Describes practicing the Samadhi of Oneness (Samadhi of Oneness), wholeheartedly reciting the Buddha's name. The Pratyutpanna Samadhi Sutra: Describes practicing the Pratyutpanna Samadhi (Pratyutpanna Samadhi), wholeheartedly reciting Amitabha (Amitabha). The Great Collection Sutra: Describes practicing the Pratyutpanna Samadhi, contemplating the Middle Way. The Avatamsaka Sutra: Describes the Elder Liberation attaining the Dharma gate of Mind-Only Buddha Recitation. The Avatamsaka Sutra: Explains that relying on the vows of Samantabhadra Bodhisattva (Samantabhadra), one can be reborn in the Land of Ultimate Bliss. The Lotus Sutra: Explains that hearing this sutra and practicing it, one can be reborn in the Pure Land. The Great Treasure Accumulation Sutra: Describes that generating ten kinds of minds, one can be reborn in the Land of Ultimate Bliss. The Sutra of Rebirth by Vow: Explains that the Saha world (Sahā world) is full of turbidity and evil, therefore especially praising the Western Pure Land. The Great Collection Sun Store Sutra: Describes that when reciting the Buddha's name, one can see the size of the Buddha's body according to one's mind. The Sutra Questioned by Maudgalyayana: Explains that Amitabha』s Land (Amitabha』s Land) is easy to be reborn in and easy to attain. The Ten Rebirth Sutra: Explains that those who recite the Buddha's name are protected by Bodhisattvas. The Samadhi Sutra of Visualizing the Buddha: The Buddha prophesies that Manjusri Bodhisattva (Manjusri) will be reborn in the Land of Ultimate Bliss in the future. The Vows of Manjushri Sutra: Describes Manjushri Bodhisattva making vows to be reborn in the Land of Ultimate Bliss. The Lankavatara Sutra: The Buddha prophesies that Nagarjuna Bodhisattva (Nāgārjuna) will be reborn in the Land of Bliss. The Sutra of Good Faith Mother: Describes Good Faith disliking the female body and seeking rebirth in the Western Pure Land. The Surangama Sutra: Discusses the level of retribution based on the amount of passion and delusion. The Sutra of Protecting the Nation: Describes the superiority and inferiority of the karmic retribution of good and evil deeds at the time of death. Mantras (a total of ten) Ritual for Cultivating Visualization and Making Offerings to Infinite Life (this ritual...)
中錄出三咒如下)
無量壽如來拳印真言
無量壽如來根本印真言
無量壽如來心真言
烏瑟膩沙最勝總持經(此經中錄出一咒如下)
無量壽如來總持法門
不空罥索神變真言經(此經中錄出三咒如下)
一字真言 溥遍解脫心真言 不空大灌頂光真言
彌陀不思議神力傳
拔一切業障根本得生
論(凡六處)
無量壽論 往生偈及五門修法
毗婆沙論 唸佛為易行道
大智度論 樂多集功德者求生凈國
大智度論 釋迦彌陀各有凈穢國土
大乘起信論 娑婆不值佛專勸念
思惟要略法 利鈍二根觀佛相好
阿彌陀佛尊號
大藏專談凈土經論目錄
余編類斯文。所以先示經論者。欲修凈業人務本故也。其諸經論皆散在大藏。今載經題函號。以助撿閱之易耳。
佛說無量清凈平等覺經一部二卷 乃字函
後漢月支三藏支婁迦讖譯
無量清凈平等覺。即無量壽佛異號也。清凈平等四字壽字意也。覺即佛之華言。
佛說阿彌陀經一部二卷 乃字函
吳月支三藏支謙譯
此經亦名阿彌陀三耶三佛薩樓佛檀過度人道經。
佛說無量壽經一部二卷 乃字函
【現代漢語翻譯】 現代漢語譯本 （從中錄出三個咒語如下）
無量壽如來（Amitayus Tathagata）拳印真言
無量壽如來（Amitayus Tathagata）根本印真言
無量壽如來（Amitayus Tathagata）心真言
烏瑟膩沙最勝總持經（Usnisa Vijaya Dharani Sutra）（此經中錄出一個咒語如下）
無量壽如來（Amitayus Tathagata）總持法門
不空罥索神變真言經（Amoghapasa Tantra）（此經中錄出三個咒語如下）
一字真言，溥遍解脫心真言，不空大灌頂光真言
彌陀（Amitabha）不可思議神力傳
拔一切業障根本得生
論（凡六處）
無量壽論（Amitayus Sutra）往生偈及五門修法
毗婆沙論（Vibhasa）唸佛為易行道
大智度論（Mahaprajnaparamita-sastra）樂多集功德者求生凈國
大智度論（Mahaprajnaparamita-sastra）釋迦（Sakyamuni）彌陀（Amitabha）各有凈穢國土
大乘起信論（Awakening of Faith in the Mahayana）娑婆（Saha world）不值佛專勸念
思惟要略法 利鈍二根觀佛相好
阿彌陀佛（Amitabha Buddha）尊號
大藏專談凈土經論目錄
其餘編類斯文。所以先示經論者。欲修凈業人務本故也。其諸經論皆散在大藏。今載經題函號。以助撿閱之易耳。
佛說無量清凈平等覺經一部二卷 乃字函
後漢月支三藏支婁迦讖譯
無量清凈平等覺。即無量壽佛（Amitayus Buddha）異號也。清凈平等四字壽字意也。覺即佛之華言。
佛說阿彌陀經一部二卷 乃字函
吳月支三藏支謙譯
此經亦名阿彌陀三耶三佛薩樓佛檀過度人道經。
佛說無量壽經一部二卷 乃字函
【English Translation】 English version (The following three mantras are extracted from it)
Amitayus Tathagata Fist Seal Mantra
Amitayus Tathagata Fundamental Seal Mantra
Amitayus Tathagata Heart Mantra
Usnisa Vijaya Dharani Sutra (The following mantra is extracted from this sutra)
Amitayus Tathagata Dharani Dharma Method
Amoghapasa Tantra (The following three mantras are extracted from this sutra)
One-Syllable Mantra, Universally Liberating Heart Mantra, Amogha Great Empowerment Light Mantra
The Transmission of Amitabha's Inconceivable Spiritual Power
Eradicating All Karmic Obstacles at Their Root to Achieve Rebirth
Treatises (Six places in total)
Amitayus Sutra Treatise, Verses on Rebirth and Five Gates of Practice
Vibhasa Treatise, Recitation of Buddha's Name as an Easy Path
Mahaprajnaparamita-sastra, Those Who Delight in Accumulating Merit Seek Rebirth in Pure Lands
Mahaprajnaparamita-sastra, Sakyamuni and Amitabha Each Have Pure and Impure Lands
Awakening of Faith in the Mahayana, In the Saha world, where one does not encounter a Buddha, exclusively encourage recitation
Essential Methods of Contemplation, Observing the Buddha's Marks and Characteristics Based on Sharp or Dull Faculties
The Honorable Name of Amitabha Buddha
A Catalogue of Sutras and Treatises in the Great Treasury Specifically Discussing Pure Land
The rest are compiled and categorized in this text. The reason for first presenting the sutras and treatises is to emphasize the fundamentals for those who wish to cultivate Pure Land practices. All these sutras and treatises are scattered throughout the Great Treasury. Now, the titles and case numbers of the sutras are listed to facilitate easy reference.
The Sutra of Immeasurable Purity, Equality, and Enlightenment Spoken by the Buddha, One Section in Two Volumes, Case 'Nai'
Translated by the Tripitaka Master Lokaksema of the Yuezhi during the Later Han Dynasty
'Immeasurable Purity, Equality, and Enlightenment' is another name for Amitayus Buddha. The four words 'Purity, Equality' convey the meaning of 'Longevity'. 'Enlightenment' is the Chinese word for 'Buddha'.
The Amitabha Sutra Spoken by the Buddha, One Section in Two Volumes, Case 'Nai'
Translated by Zhi Qian, the Tripitaka Master of Yuezhi during the Wu Dynasty
This sutra is also named 'The Sutra of Amitabha Samyaksambuddha Sarvarthasiddha Crossing Over Human Paths'.
The Sutra of Immeasurable Life Spoken by the Buddha, One Section in Two Volumes, Case 'Nai'
曹魏三藏康僧鎧譯
此經更有晉永嘉年中竺法護所譯之本。藏中今缺。天臺觀經疏所指大本。即法護所譯也。
大寶積經無量壽如來會卷第十七十八 師字函
大唐三藏菩提流志譯
寶積總方等諸大乘經四十九會。第七即無量壽會也。
佛說大乘無量壽莊嚴經一部三卷 兵字函
大宋大宗朝西天三藏法賢奉詔譯
以上五經。其平等覺與阿彌陀。並譯出法藏比丘二十四愿。無量壽與大寶積會。則譯出四十八愿。世有單本。四十八愿經一卷。此乃于無量壽經錄出。非別有本也。又無量壽莊嚴經。譯出三十一愿。輔行曰。愿數不同部異見別不須和會。然細讀五經。大概起盡皆同。似同梵本。但譯師之異。廣略隨宜耳。而荊溪謂。部異見別者。則顯佛說。是同隨機不等。至於結集翻譯皆不同也。然則同異之說。未敢定判覽者詳之。五譯之中。文相頗明。取曹魏本以故。祖師諸文多引用之。
佛說阿彌陀經一卷 養字函
姚秦三藏法師鳩摩羅什譯
天臺觀經疏。指此經為小本。前無量壽經為大本。觀無量壽佛經。處兩經之間。義當中本。
稱讚凈土佛攝受經一卷 養字函
大唐三藏法師玄奘譯
以上二經同本異譯。秦本列六方諸佛稱
【現代漢語翻譯】 現代漢語譯本 曹魏三藏康僧鎧譯 此經更有晉永嘉年中竺法護所譯之本。藏中今缺。天臺觀經疏所指大本。即法護所譯也。 《大寶積經無量壽如來會》卷第十七十八 師字函 大唐三藏菩提流志譯 寶積總方等諸大乘經四十九會。第七即無量壽會也。 《佛說大乘無量壽莊嚴經》一部三卷 兵字函 大宋大宗朝西天三藏法賢奉詔譯 以上五經。其《平等覺》與《阿彌陀》，並譯出法藏比丘（Dharmākara Bhikṣu）二十四愿。《無量壽》與《大寶積會》，則譯出四十八愿。世有單本。《四十八愿經》一卷。此乃于《無量壽經》錄出。非別有本也。又《無量壽莊嚴經》。譯出三十一愿。輔行曰：『愿數不同部異見別不須和會。』然細讀五經。大概起盡皆同。似同梵本。但譯師之異。廣略隨宜耳。而荊溪謂：『部異見別者。』則顯佛說。是同隨機不等。至於結集翻譯皆不同也。然則同異之說。未敢定判覽者詳之。五譯之中。文相頗明。取曹魏本以故。祖師諸文多引用之。 《佛說阿彌陀經》一卷 養字函 姚秦三藏法師鳩摩羅什譯 天臺觀經疏。指此經為小本。前《無量壽經》為大本。《觀無量壽佛經》。處兩經之間。義當中本。 《稱讚凈土佛攝受經》一卷 養字函 大唐三藏法師玄奘譯 以上二經同本異譯。秦本列六方諸佛稱
【English Translation】 English version Translated by Tripiṭaka Master Kang僧鎧 of the Cao Wei Dynasty This scripture also has a version translated by Zhu Fahu during the Yongjia era of the Jin Dynasty. It is currently missing from the collection. The larger version referred to in the Tiantai Commentary on the Contemplation Sutra is the one translated by Zhu Fahu. The Infinite Life Tathagata Assembly of the Great Treasure Trove Sutra, Volumes 17 and 18, Letter Han Translated by Tripiṭaka Master Bodhiruci of the Great Tang Dynasty The Treasure Trove encompasses forty-nine assemblies of various Vaipulya and Mahayana sutras. The seventh is the Infinite Life Assembly. The Sutra on the Adornment of Immeasurable Life Spoken by the Buddha, one set of three volumes, Letter Bing Translated by Imperial Order by Tripiṭaka Master Faxian from Western India of the Great Song Dynasty during the reign of Emperor Dazong Among the above five sutras, the 'Equal Enlightenment' and 'Amitabha' versions both translate the twenty-four vows of Dharmākara Bhikṣu (法藏比丘). The 'Infinite Life' and 'Great Treasure Trove Assembly' versions translate the forty-eight vows. There exists a single volume in the world called 'The Sutra of Forty-Eight Vows.' This is extracted from the 'Infinite Life Sutra' and is not a separate text. Furthermore, the 'Sutra on the Adornment of Immeasurable Life' translates thirty-one vows. The Auxiliary Commentary states: 'The number of vows differs, the schools differ, and the views differ, so there is no need to reconcile them.' However, upon careful reading of the five sutras, the beginning and end are generally the same, resembling the same Sanskrit text. The differences lie only in the translators, with variations in length as appropriate. Jingxi says: 'The schools differ, and the views differ,' which indicates that the Buddha's teachings are the same but adapted to different capacities. Even the compilation and translation are different. Therefore, we dare not definitively judge the similarities and differences; readers should examine them carefully. Among the five translations, the textual aspects are quite clear. We take the Cao Wei version because the ancestral masters often quote it in their writings. The Amitabha Sutra Spoken by the Buddha, one volume, Letter Yang Translated by Tripiṭaka Master Kumārajīva of the Yao Qin Dynasty The Tiantai Commentary on the Contemplation Sutra refers to this sutra as the shorter version. The preceding 'Infinite Life Sutra' is the longer version. The 'Contemplation Sutra on the Buddha of Immeasurable Life' falls between the two, with its meaning being the middle version. The Sutra on Praising the Pure Land and the Buddha's Acceptance Spoken by the Buddha, one volume, Letter Yang Translated by Tripiṭaka Master Xuanzang of the Great Tang Dynasty The above two sutras are different translations of the same text. The Qin version lists the Buddhas of the six directions.
贊。唐譯具有十方諸佛稱讚。此亦譯師。適時廣略不同。龍舒凈土文謂。秦本脫去四方者不曉。翻譯部別也。
佛說觀無量壽佛經一卷 養字函
宋元嘉中疆良耶舍譯
此經單本藏中無重譯之文。亦名凈除業障生諸佛前經。
后出阿彌陀佛偈經一卷 養字函
後漢失譯
此經唯五十六句偈頌。說法文體簡古。古今不得而評。
阿彌陀鼓音聲王陀羅尼經一卷 羔字函
失譯
以上二經謂之失譯者。失去譯師名也。有不曉者。謂不譯名失譯。不譯則梵書矣。
般舟三昧經一部三卷 罪字函
後漢月支三藏支婁迦讖譯
藏中有大方等大集賢護經跋陂經。並與般舟同本異譯。專說現在佛悉在前立三昧。九十日中觀想稱誦彌陀。摩訶止觀常行三昧所準之經也。
佛說如來烏瑟膩沙最勝總持經一卷 高字函
大宋太宗朝西天三藏法天奉詔譯
此經無量壽佛。說神咒為眾生延壽。命終即得往生極樂。
無量壽如來修觀行供養儀軌一卷 衡字函
大興善寺三藏不空奉詔譯
此儀軌。結壇誦咒。專期往生。
無量壽優波提舍論一卷 堂字函
婆藪婁豆菩薩造。元魏天竺三藏菩提留支譯
婆藪婁豆。
【現代漢語翻譯】 現代漢語譯本： 贊。唐朝的譯本受到十方諸佛的稱讚。這位也是一位譯師。只是在不同時期，內容的詳略有所不同。《龍舒凈土文》說，秦朝版本的脫漏了四方，這是不瞭解翻譯的類別啊。
《佛說觀無量壽佛經》一卷 養字函
宋朝元嘉年間，畺良耶舍（Jiangliangyeshe）翻譯。
這部經在單本藏經中沒有重複翻譯的版本，也叫做《凈除業障生諸佛前經》。
《后出阿彌陀佛偈經》一卷 養字函
後漢時期失譯。
這部經只有五十六句偈頌，說法文體簡練古樸，今人無法評價。
《阿彌陀鼓音聲王陀羅尼經》一卷 羔字函
失譯。
以上兩部經被稱為失譯，是因為失去了譯者的名字。有些人不明白，認為不翻譯才叫失譯。如果不翻譯，那就是梵文了。
《般舟三昧經》一部三卷 罪字函
後漢時期，月支三藏支婁迦讖（Zhi Loujiachen）翻譯。
藏經中有《大方等大集賢護經》、《跋陂經》，都與《般舟三昧經》同本異譯，專門講述現在佛悉在前立三昧。九十日中觀想稱誦彌陀。是《摩訶止觀》常行三昧所依據的經典。
《佛說如來烏瑟膩沙最勝總持經》一卷 高字函
大宋太宗時期，西天三藏法天（Fatian）奉詔翻譯。
這部經中，無量壽佛（Amitabha）說神咒為眾生延長壽命，命終后就能往生極樂世界。
《無量壽如來修觀行供養儀軌》一卷 衡字函
大興善寺三藏不空（Amoghavajra）奉詔翻譯。
這部儀軌，通過結壇誦咒，專門祈求往生。
《無量壽優波提舍論》一卷 堂字函
婆藪婁豆（Vasubandhu）菩薩造。元魏時期，天竺三藏菩提留支（Bodhiruci）翻譯。
婆藪婁豆（Vasubandhu）。
【English Translation】 English version: Praise. The Tang Dynasty translation is praised by all Buddhas of the ten directions. This is also a translator. It's just that the details of the content vary in different periods. The 'Longshu Pure Land Text' says that the Qin Dynasty version omitted the four directions, which shows a lack of understanding of the categories of translation.
'Buddha Speaks of the Visualization of Immeasurable Life Buddha Sutra' One Volume Yang Character Case
Translated by Jiangliangyeshe during the Yuanjia period of the Song Dynasty.
This sutra has no re-translated version in the single-volume collection. It is also called 'Sutra of Purifying Karmic Obstacles and Being Born Before All Buddhas'.
'Later Translated Amitabha Buddha Gatha Sutra' One Volume Yang Character Case
Lost translation during the Later Han Dynasty.
This sutra only contains fifty-six lines of gatha. The style of speech is simple and ancient, and cannot be evaluated by modern people.
'Amitabha Drum Sound King Dharani Sutra' One Volume Gao Character Case
Lost translation.
The above two sutras are called lost translations because the names of the translators are lost. Some people do not understand and think that not translating is called a lost translation. If it is not translated, it would be in Sanskrit.
'Pratyutpanna Samadhi Sutra' One Section Three Volumes Zui Character Case
Translated by Zhi Loujiachen, Tripitaka Master from Yuezhi, during the Later Han Dynasty.
The collection contains the 'Great Vaipulya Mahasamghata Sutra' and the 'B跋陂 Sutra', which are different translations of the same text as the 'Pratyutpanna Samadhi Sutra', specifically discussing the Buddhas of the present appearing before one in samadhi. Contemplating and reciting Amitabha within ninety days. It is the sutra upon which the 'Mahayana Samatha-Vipassana' constant practice samadhi is based.
'Buddha Speaks of the Tathagata Ushnishavijaya Dharani Sutra' One Volume Gao Character Case
Translated by Fatian, Tripitaka Master from the Western Regions, by imperial order during the Taizong reign of the Great Song Dynasty.
In this sutra, Amitabha Buddha speaks a divine mantra to prolong the lives of sentient beings, so that they can be reborn in the Pure Land after death.
'Immeasurable Life Tathagata Visualization Practice Offering Ritual' One Volume Heng Character Case
Translated by Amoghavajra, Tripitaka Master of Daxingshan Temple, by imperial order.
This ritual, through establishing an altar and reciting mantras, specifically seeks rebirth in the Pure Land.
'Treatise on Rebirth in the Pure Land' One Volume Tang Character Case
Composed by Bodhisattva Vasubandhu. Translated by Bodhiruci, Tripitaka Master from India, during the Northern Wei Dynasty.
Vasubandhu.
此翻天親。天臺十疑論所指往生論即此也。此論通伸凈土諸經。或能觀之甚資凈行。
阿彌陀經不思議神力傳 養字函
此傳失載造傳人名。與小本彌陀經同卷。往生神咒在內。
集諸經禮懺儀二卷 群字函
上卷唐沙門智升集。上半卷通禮諸佛。下半卷別以偈頌禮讚西方。及懺悔發願等文。下卷比丘善導揀示專修西方要義。及集記諸祖六時禮讚凈土偈頌等。
以上經論傳集一十六種。並專談凈土。故十疑論云。藏中有數十餘部經論。慇勤指授勸生西方是也。先賢謂凈土但有七經者。其不審乎。
法華經 彌陀跡中化緣之始
化城喻品曰。過去有佛。名大通智勝。其佛未出家時。有十六子。皆以童子出家而為沙彌。爾時彼佛。說是經已。即入靜室八萬四千劫。是時十六菩薩。知佛入室。各升法座。為四部眾。廣說分別妙法華經。一一皆度六百八十萬億那由他恒河沙等眾生。是十六菩薩所化眾生。世世所生與菩薩俱。十六沙彌。今於十方現在說法。乃至云。西方二佛。一名阿彌陀。第十六我釋迦牟尼。爾時所化眾生。汝等諸比丘。及我滅度后未來世中聲聞弟子是也。若如來自知涅槃時到。便集諸菩薩及聲聞眾。為說是經。
臺宗明法華本跡。跡中以大通為首。此文乃
【現代漢語翻譯】 此指天親菩薩（Vasubandhu）。天臺十疑論所指的《往生論》就是這部論。此論普遍闡述了凈土諸經的要義，對於修習觀想和積累凈行非常有幫助。
《阿彌陀經不思議神力傳》養字函
此傳記已遺失了作者姓名，與小本《阿彌陀經》同卷。其中包含《往生神咒》。
《集諸經禮懺儀》二卷 群字函
上卷由唐代沙門智升編輯。上半卷是通用的禮敬諸佛的儀軌，下半卷則特別以偈頌禮讚西方極樂世界，以及懺悔發願等文。下卷由比丘善導揀選並開示專修西方凈土的重要意義，並收集記錄了歷代祖師六時禮讚凈土的偈頌等。
以上經、論、傳、集共十六種，都是專門談論凈土法門的。所以《十疑論》說，藏經中有數十餘部經論，慇勤地指引教導人們發願往生西方極樂世界。先前有人說凈土宗只有七部經典，那是不夠仔細的。
《法華經》 彌陀示現化緣之始
《化城喻品》中說：『過去有佛，名大通智勝（Mahābhijñājñānābhibhū）。這位佛在未出家時，有十六個兒子，都以童子的身份出家，作為沙彌（śrāmaṇera）。當時，這位佛說完這部經后，就進入靜室，長達八萬四千劫。這時，十六位菩薩（bodhisattva）知道佛已入室，各自升上法座，為四部大眾廣泛地宣說、分別解說《妙法蓮華經》。每一位菩薩都度化了六百八十萬億那由他恒河沙數般的眾生。這十六位菩薩所度化的眾生，世世代代都與菩薩在一起。這十六位沙彌，現在於十方世界示現說法。』乃至說：『西方有二佛，一名阿彌陀（Amitābha），第十六位就是我釋迦牟尼（Śākyamuni）。當時所度化的眾生，就是你們這些比丘（bhikkhu），以及我滅度后未來世中的聲聞（śrāvaka）弟子。如果如來自知涅槃（nirvāṇa）的時間將到，便會召集諸菩薩及聲聞眾，為他們宣說這部經。』
天臺宗闡明《法華經》的本跡二門，在跡門中以大通智勝佛為首。這段經文乃是
【English Translation】 This refers to Vasubandhu. The Treatise on Rebirth mentioned in Tiantai's Ten Doubts on Pure Land is this very treatise. This treatise extensively expounds the essentials of various Pure Land sutras, and is very helpful for cultivating contemplation and accumulating pure practices.
'Amitabha Sutra's Inconceivable Spiritual Power Transmission' Yang Character Folder
The name of the author of this transmission is lost. It is in the same volume as the shorter Amitabha Sutra. The Rebirth Mantra is included within.
'Collection of Various Sutras for Repentance Rituals' Two Volumes, Qun Character Folder
The upper volume was compiled by the Tang Dynasty monk Zhisheng. The first half of the upper volume is a general ritual for paying homage to all Buddhas. The second half specifically uses verses to praise the Western Pure Land, as well as texts for repentance and making vows. The lower volume was selected and instructed by Bhikkhu Shandao, emphasizing the essential meaning of exclusive practice in the Western Pure Land, and collecting and recording verses from past patriarchs praising the Pure Land during the six periods of the day.
The above sixteen types of sutras, treatises, transmissions, and collections all exclusively discuss the Pure Land Dharma. Therefore, the 'Ten Doubts on Pure Land' states that there are dozens of sutras and treatises in the Tripitaka that earnestly guide and encourage people to aspire to be reborn in the Western Pure Land. Those who previously said that the Pure Land school only has seven scriptures were not thorough enough.
'Lotus Sutra' The Beginning of Amitabha's Manifestation and Affinity
The 'Parable of the Phantom City' chapter states: 'In the past, there was a Buddha named Mahābhijñājñānābhibhū (Great Universal Wisdom Excellence). When this Buddha had not yet left home, he had sixteen sons, all of whom left home as young boys and became śrāmaṇeras (novices). At that time, after this Buddha finished speaking this sutra, he entered a quiet room for eighty-four thousand kalpas. At this time, the sixteen bodhisattvas (bodhisattva), knowing that the Buddha had entered the room, each ascended the Dharma seat and widely explained and differentiated the Wonderful Dharma Lotus Sutra for the fourfold assembly. Each bodhisattva liberated six million eight hundred thousand trillion nayutas of Ganges river sands of beings. The beings liberated by these sixteen bodhisattvas are always with the bodhisattvas in every lifetime.' It even says: 'There are two Buddhas in the West, one named Amitābha (Amitābha), and the sixteenth is I, Śākyamuni (Śākyamuni). The beings liberated at that time are you bhikkhus (bhikkhu), and the śrāvaka (śrāvaka) disciples in the future world after my parinirvana (nirvāṇa). If the Tathagata knows that the time of nirvana is approaching, he will gather all the bodhisattvas and śrāvakas to expound this sutra for them.'
The Tiantai school elucidates the root and manifestation aspects of the Lotus Sutra, with Mahābhijñājñānābhibhū Buddha at the head of the manifestation aspect. This passage is
有三意。一昔日共結緣(從是時十六菩薩下)二中間相逢值(從是十六菩薩下)三今日還說法華(從若如來下)此三總括跡中一期他化盡矣。釋迦既爾。彌陀亦然。良以十六王子。于大通時覆講。為物結緣。其諸王子。各得成佛。西方號阿彌陀。以果驗因。彌陀爾時乃為第九王子。為眾講說。是知。彌陀為物結緣明矣。故妙玄六云。大通為結大乘之首。彼佛八千劫說經。十六王子八萬四千劫覆講。於時聽眾。或當座已悟。或中間得入。或近化始得即斯意也。如是銓量非唯顯。佛佛施化道同。抑亦知。古往今來生凈土者。並第九王子當時結緣之眾矣。
悲華經 三聖因愿授記名號
往昔過恒河沙阿僧祇劫有世界。名刪提嵐。劫名善持。有轉輪王。名無諍念。主四天下。有一大臣。名曰寶海。是梵志種時生一子。有三十二相八十種好。常光一尋生時。有百千諸天。來共供養。因為作字。號曰寶藏。其後出家。剃除鬚髮。成菩提道。還號寶藏。如來廣為聖王說于正法。王請如來及諸聖眾。三月供養。王有千子。王及千子。如是供養。滿二百五十歲。各各向佛及比丘僧。悔諸不及。爾時如來。即入三昧放大光明。現十方世界。或有世界五濁弊惡。或有世界清凈微妙等。王白佛言。諸菩薩等。以何業故取凈世界。以
【現代漢語翻譯】 現代漢語譯本：有三種含義。一是過去共同結下的因緣（從那時起十六位菩薩開始），二是中間相逢遇到（從這十六位菩薩開始），三是今天還宣講《法華經》（從如果如來開始）。這三種含義總括了釋迦牟尼佛在示現事蹟中的一期教化，都是爲了度化他人。釋迦牟尼佛如此，阿彌陀佛也是如此。這是因為十六位王子在大通智勝佛時重複宣講佛法，為眾生結下因緣。那些王子後來各自成佛，西方世界的那位佛號為阿彌陀佛。以結果來驗證原因，阿彌陀佛當時就是第九位王子，為大眾講說佛法。由此可知，阿彌陀佛為眾生結緣是很明顯的。所以《妙玄》第六卷說，大通智勝佛是結下大乘佛法緣分的開始。那位佛說了八千劫的經，十六位王子重複宣講了八萬四千劫。當時聽眾，有的當場開悟，有的中間才領悟，有的接近教化結束時才領悟，就是這個意思。這樣衡量，不僅顯示了佛佛施教的道理相同，也讓我們知道，古往今來往生凈土的人，都是第九位王子當時結下因緣的眾生。
《悲華經》 三聖因地發願授記名號
往昔經過恒河沙數阿僧祇劫，有一個世界，名叫刪提嵐（Śāntilamba，寂靜林），劫名叫善持。有一位轉輪聖王，名叫無諍念（Araṇa-smṛti，無諍念），統治四大部洲。有一位大臣，名叫寶海（Ratna-sāgara，寶海），是婆羅門種姓，當時生了一個兒子，具有三十二相和八十種隨形好，身上常放一尋的光芒。出生時，有百千諸天前來共同供養，因此為他取名為寶藏（Ratnagarbha，寶藏）。其後出家，剃除鬚髮，成就菩提道，還號寶藏如來，廣泛地為聖王宣說正法。國王邀請如來及諸聖眾，供養了三個月。國王有一千個兒子，國王和一千個兒子，就這樣供養了二百五十年，各自向佛和比丘僧眾懺悔自己的不足。當時如來，即入三昧，放出大光明，顯現十方世界，有的世界五濁惡世，有的世界清凈微妙等。國王稟告佛說，諸位菩薩等，以什麼樣的業力而取得清凈的世界？
【English Translation】 English version: There are three meanings. First, the shared karmic connections from the past (starting from the sixteen Bodhisattvas at that time). Second, encountering each other in the middle (starting from these sixteen Bodhisattvas). Third, still expounding the Lotus Sutra today (starting from 'if the Tathagata'). These three meanings encompass Shakyamuni Buddha's one-period teaching within his manifested deeds, all for the sake of liberating others. Just as Shakyamuni Buddha is, so is Amitabha Buddha. This is because the sixteen princes repeated the exposition of the Dharma during the time of Mahābhijñā-jñānābhibhū Buddha (大通智勝佛, Great Universal Wisdom Excellence Buddha), forming karmic connections with sentient beings. Those princes later each became Buddhas, with the Buddha in the Western Pure Land being named Amitabha (阿彌陀佛, Immeasurable Light Buddha). Verifying the cause by the result, Amitabha Buddha was then the ninth prince, expounding the Dharma for the masses. From this, it is clear that Amitabha Buddha formed karmic connections with sentient beings. Therefore, the sixth volume of Profound Meaning says that Mahābhijñā-jñānābhibhū Buddha was the beginning of forming connections with the Great Vehicle Dharma. That Buddha spoke the sutras for eight thousand kalpas, and the sixteen princes repeated the exposition for eighty-four thousand kalpas. At that time, some of the listeners attained enlightenment on the spot, some realized it in the middle, and some only realized it near the end of the teaching, which is this meaning. Such consideration not only shows that the Buddhas' ways of teaching are the same, but also lets us know that those who are reborn in the Pure Land from ancient times to the present are all the sentient beings who formed karmic connections with the ninth prince at that time.
Karunapundarika Sutra (悲華經, Lotus of Compassion Sutra): The Three Sages' Causal Vows and Bestowal of Predictions and Names
In the past, after countless asamkhya (阿僧祇, incalculable) kalpas (劫, eons) as numerous as the sands of the Ganges River, there was a world named Śāntilamba (刪提嵐, Tranquil Forest), and the kalpa was named Good Sustaining. There was a cakravartin (轉輪聖王, wheel-turning king) named Araṇa-smṛti (無諍念, Non-Contention Mindfulness), who ruled over the four continents. There was a minister named Ratna-sāgara (寶海, Jewel Ocean), who was of the Brahmin caste. At that time, he had a son, who possessed the thirty-two major marks and eighty minor characteristics, and constantly emitted a fathom of light. At the time of his birth, hundreds of thousands of devas (諸天, gods) came to make offerings together, so they gave him the name Ratnagarbha (寶藏, Jewel Womb). Later, he left home, shaved his head and beard, and attained the path of Bodhi, and was still called Ratnagarbha Tathagata (如來, Thus Come One), widely expounding the Dharma for the holy king. The king invited the Tathagata and all the holy assembly, and made offerings for three months. The king had a thousand sons, and the king and the thousand sons, in this way, made offerings for two hundred and fifty years, each repenting of their shortcomings to the Buddha and the Sangha (比丘僧, monastic community). At that time, the Tathagata immediately entered samadhi (三昧, concentration), emitted great light, and manifested the ten directions of the world, some worlds with the five turbidities and evils, some worlds pure and subtle, etc. The king reported to the Buddha, saying, 'What karma do the Bodhisattvas (菩薩, enlightenment being) and others rely on to obtain pure worlds?'
何業故取不凈世界。佛言。菩薩以願力故。取清凈土。離五濁惡。復有菩薩。以願力故。求五濁惡。王言。我今真實欲得菩提。不願取不凈佛土。我已先於十歲之中。端坐思惟。莊嚴清凈佛土。我今發願。愿成道時。世界之中。無有地獄畜生餓鬼。眾生皆作金色。人天無別。無有女人等。一化生壽命無量。世界清凈無有臭穢。所有宮殿。種種莊嚴。如第六天。余佛世界。若有眾生。聞我名者。修諸善本。欲生我界。愿其命終。必定得生。唯除五逆誹謗聖人破壞正法等(安養記云。悲華經備有二十四愿。但文略耳)輪王發深愿已。佛即告曰。大王汝見西方過百千萬億佛土。有尊音王如來世界。清凈莊嚴。悉如大王所愿。如是四佛出現。入滅過一恒河沙阿僧祇劫。入第二恒河沙阿僧祇劫。是時世界轉名安樂。汝於是時。當得作佛。號無量壽如來等。爾時寶藏如來。尋為第一不眴太子授記曰。汝觀天人三惡一切眾生。生大悲心。欲斷眾生諸苦惱故。欲令眾生住安樂故。今當字汝為觀世音。無量壽佛般涅槃已。彼土轉名一切珍寶所成就世界。種種莊嚴。安樂世界所不及也。汝成菩提道。號遍出一切光明功德山王如來。又告第二尼摩太子。汝今所愿。取大世界。如汝所愿。汝當成菩提道。號曰善住珍寶山王如來。由汝取大世界故
【現代漢語翻譯】 現代漢語譯本 『以何種業力會導致取到不凈世界？』 佛說：『菩薩因為願力的緣故，可以取清凈的佛土，遠離五濁惡世。』 又有菩薩，因為願力的緣故，求生五濁惡世。國王說：『我現在真心想要證得菩提，不願取不凈的佛土。我已在過去的十年中，端坐思惟，莊嚴清凈的佛土。我現在發願，愿我成道的時候，世界之中，沒有地獄、畜生、餓鬼。眾生都呈現金色，人和天人沒有區別，沒有女人等。都是化生，壽命無量。世界清凈，沒有臭穢。所有的宮殿，都種種莊嚴，如同第六天（他化自在天）。其他佛的世界，如果有眾生，聽到我的名字，修習各種善行，想要生到我的世界，愿他們命終之後，必定得生，唯除犯五逆罪、誹謗聖人、破壞正法等。』（《安養記》說，《悲華經》具備二十四愿，只是文字簡略而已。）輪王發了深弘誓願之後，佛就告訴他說：『大王你看見西方經過百千萬億佛土，有尊音王如來（佛名）的世界，清凈莊嚴，完全如大王所愿。』 這樣四佛出現、入滅，經過一恒河沙阿僧祇劫。進入第二個恒河沙阿僧祇劫，那時世界轉名為安樂。你于那時，應當成佛，號無量壽如來（阿彌陀佛）等。當時寶藏如來，就為第一不眴太子授記說：『你觀察天人、三惡道一切眾生，生大悲心，想要斷除眾生諸多的苦惱，想要令眾生安住于安樂之中，現在就命名你為觀世音（菩薩名）。』 無量壽佛般涅槃之後，那個佛土轉名為一切珍寶所成就世界，種種莊嚴，安樂世界所不及。你成就菩提道，號遍出一切光明功德山王如來（佛名）。又告訴第二尼摩太子：『你現在所愿，取大世界，如你所愿，你當成就菩提道，號曰善住珍寶山王如來（佛名）。因為你取大世界的緣故。』
【English Translation】 English version 『What karma leads to taking birth in an impure world?』 The Buddha said, 『Bodhisattvas, due to their vows, can choose pure lands, free from the evils of the five turbidities.』 Furthermore, some Bodhisattvas, due to their vows, seek to be born in the five turbidities. The King said, 『Now I truly desire to attain Bodhi and do not wish to take an impure Buddha-land. I have already, for the past ten years, sat in meditation, contemplating the adornment of a pure Buddha-land. Now I make a vow that when I attain Buddhahood, in my world, there will be no hells, animals, or hungry ghosts. All beings will be golden in color, with no distinction between humans and devas, and no women, etc. All will be born miraculously, with immeasurable lifespans. The world will be pure, without foulness. All palaces will be adorned in various ways, like the Sixth Heaven (Paranirmita-vasavartin). In other Buddha-worlds, if there are beings who hear my name, cultivate various good roots, and desire to be born in my realm, may they, upon the end of their lives, be certain to be born there, except for those who commit the five rebellious acts, slander the sages, or destroy the true Dharma.』 (The 『An Yang Ji』 records that the 『Karunapundarika Sutra』 contains twenty-four vows, but the text is abbreviated.) After the Wheel-Turning King made these profound vows, the Buddha then told him, 『Great King, you see that to the west, passing through hundreds of thousands of millions of Buddha-lands, there is the world of the Tathagata (Buddha's title) named 'Lion's Roar King' (Zun Yin Wang Rulai), pure and adorned, exactly as you wish.』 After these four Buddhas appear and pass away, after one Ganges-sand asamkhya kalpas, and entering the second Ganges-sand asamkhya kalpas, at that time, the world will be renamed 'Sukhavati' (Anle, Land of Bliss). At that time, you shall attain Buddhahood, named Amitabha Tathagata (Wuliangshou Rulai, Buddha of Immeasurable Life), etc.』 At that time, the Tathagata Ratnagarbha (Baozang Rulai) then prophesied to the first prince, Buxian (Bu Xun) saying, 『You observe all beings in the heavens, humans, and the three evil realms, generating great compassion, desiring to cut off the many sufferings of beings, desiring to cause beings to dwell in peace and happiness, now I shall name you Avalokiteshvara (Guanshiyin, Bodhisattva of Compassion).』 After Amitabha Buddha enters Parinirvana, that land will be renamed 'World Accomplished by All Precious Treasures', adorned in various ways, surpassing the Land of Bliss. You will attain the path of Bodhi, named 'Universally Shining Light Merit Mountain King Tathagata' (Bian Chu Yiqie Guangming Gongde Shan Wang Rulai). He also told the second prince, Nima, 『What you now vow is to take a great world, as you wish, you shall attain the path of Bodhi, named 'Well-Dwelling Treasure Mountain King Tathagata' (Shan Zhu Zhenbao Shan Wang Rulai), because you take a great world.』
。因是字汝為得大勢至(三聖因愿授記劫國名號經。涉第二第三以上。但略錄耳)。
一向出生菩薩經 彌陀因行成就眾生
佛言。我念過去廣大無量無邊阿僧祇劫。有佛號寶功德威宿劫王。彼佛將入涅槃。為眾廣說法本陀羅尼。時有輪王。名曰持火。王有太子。名曰不思議勝功德。生年十六。從彼如來。聞是法本。即於七萬歲中。精勤修習。未曾睡眠。亦不偃側。端坐一處。不貪財寶及以王位。不樂自身。得值九十億百千那由他佛。諸佛脫法。盡能聞持修習。厭家剃髮而作沙門。作已復於九萬歲中。修習此陀羅尼。復為眾生。分別顯示。一生之中。力精教化。令八十億百千那由他眾生得發道心。積功累德。住不退地。爾時不思議勝功德比丘。豈異人乎。即阿彌陀如來是也(經在大藏知字函)。
無量壽經 法藏比丘發願莊嚴妙土
過去久遠錠光佛出世。如是次第至五十三佛。名世自在王。彼佛世中。有一國王。聞佛說法。心懷悅豫。棄國棄王而作沙門。號曰法藏。高才勇哲。與世超異。佛說法言。譬如大海。人以升量。經歷劫數。尚可窮底得其妙寶。有人至心精進。求道不止。何愿不得。佛因廣說二百一十億佛剎天人之善惡國土之粗妙。法藏聞說。皆悉睹見。發起勝愿。其心寂靜。志無所
【現代漢語翻譯】 因此經文說，你（指大勢至菩薩）因此而得名大勢至。（《三聖因愿授記劫國名號經》。這裡只簡略記錄了涉及第二、第三部分的內容。）
《一向出生菩薩經》 阿彌陀佛因地修行成就眾生
佛說：『我回憶過去廣大無量無邊的阿僧祇劫（無數個大劫），有佛名為寶功德威宿劫王（佛名）。那位佛將要進入涅槃時，為大眾廣泛宣說了法本陀羅尼（總持法門）。當時有一位輪王（統治世界的君王），名叫持火。輪王有一位太子，名叫不思議勝功德。在他十六歲時，從那位如來處聽聞了這個法本，便在七萬年中精勤修習，未曾睡眠，也不側臥，端坐一處，不貪戀財寶以及王位，也不貪戀自身。他有幸值遇九十億百千那由他（極大的數字單位）佛，對於諸佛所說的法，都能聽聞、受持和修習。他厭離家庭，剃髮而出家做了沙門（出家修道的人）。出家后，又在九萬年中修習這個陀羅尼，並且為眾生分別解說和顯示。在一生之中，竭力精進地教化，使八十億百千那由他眾生髮起求道之心，積累功德，安住于不退轉的地位。』當時的不思議勝功德比丘，難道是別人嗎？就是阿彌陀如來啊！（此經在大藏經知字函中）
《無量壽經》 法藏比丘發願莊嚴清凈國土
過去很久遠的時候，錠光佛（佛名）出世。這樣依次出現，直到第五十三佛，名為世自在王（佛名）。在那位佛住世的時候，有一位國王，聽聞佛說法后，心中充滿喜悅，於是捨棄國家和王位而出家做了沙門，號為法藏（比丘名）。他才智高超，勇敢而有智慧，超越世俗。佛說法時說：『譬如大海，人可以用升來測量，經歷無數劫的時間，尚且可以窮盡海底，得到其中的珍寶。如果有人至誠專一地精進，求道不止，有什麼願望不能實現呢？』佛因此廣泛地宣說了二百一十億佛剎（佛所教化的世界）中天人的善惡，以及國土的粗妙。法藏聽聞后，全都親眼見到，於是發起了殊勝的願望，他的心寂靜，志向堅定。
【English Translation】 Therefore, this scripture says that you (referring to Mahāsthāmaprāpta Bodhisattva) are named Mahāsthāmaprāpta because of this. (From the Sūtra on the Causes, Vows, and Predictions of the Three Sages Regarding the Names of Kalpas and Lands. Only excerpts related to the second and third parts are recorded here.)
Ekāyano Mukha Bodhisattva Sūtra Amitābha Buddha's causal practices accomplish sentient beings
The Buddha said: 'I recall in the past, vast, immeasurable, and boundless asaṃkhya kalpas (countless great eons ago), there was a Buddha named Ratnakīrti-tejas-nakṣatra-rāja (Buddha's name). When that Buddha was about to enter Nirvāṇa, he widely proclaimed the Dharma-mūla-dhāraṇī (the fundamental dhāraṇī) for the assembly. At that time, there was a Cakravartin (world-ruling monarch) named Dhṛti-agni. The Cakravartin had a prince named Acintya-śreṣṭha-guṇa. At the age of sixteen, he heard this Dharma-mūla from that Tathāgata and diligently practiced it for seventy thousand years, never sleeping or reclining, sitting upright in one place, not greedy for wealth or the throne, nor attached to his own body. He had the good fortune to encounter ninety billion hundred thousand nayuta (extremely large numerical units) Buddhas. He was able to hear, uphold, and practice all the Dharma taught by the Buddhas. He became weary of household life, shaved his head, and became a śrāmaṇa (ascetic monk). After becoming a monk, he practiced this dhāraṇī for another ninety thousand years and explained and revealed it to sentient beings. In one lifetime, he diligently and vigorously taught and transformed eighty billion hundred thousand nayuta sentient beings, causing them to generate the Bodhi-citta (mind of enlightenment), accumulate merit, and dwell in the stage of non-retrogression.' Was that Bhikṣu Acintya-śreṣṭha-guṇa someone else? He is Amitābha Tathāgata! (This sutra is in the 'jñāna' section of the Tripiṭaka).
Amitāyus Sūtra Bhikṣu Dharmākara makes vows to adorn a wondrous land
In the distant past, Dīpaṃkara Buddha (Buddha's name) appeared in the world. In this way, they appeared in succession until the fifty-third Buddha, named Lokeśvararāja (Buddha's name). In that Buddha's era, there was a king who, upon hearing the Buddha's teachings, was filled with joy and abandoned his kingdom and throne to become a śrāmaṇa, named Dharmākara (name of the monk). He was highly talented, courageous, and wise, surpassing the world. When the Buddha was teaching the Dharma, he said: 'It is like the great ocean, which people can measure with a 'sheng' (a unit of volume), and after countless kalpas, they can still reach the bottom and obtain its treasures. If someone is sincere and diligent in their efforts, seeking the Way without ceasing, what wish cannot be fulfilled?' The Buddha then extensively described the goodness and evil of the devas (gods) and humans in two hundred and ten billion Buddha-kṣetras (Buddha-fields), as well as the coarseness and subtlety of the lands. After hearing this, Dharmākara saw all of it with his own eyes and generated supreme vows. His mind was tranquil, and his aspiration was firm.
著。重白佛言。唯垂聽察。如我所愿。當具說之。設我得佛。國有地獄餓鬼畜生者不取正覺(云云)法藏說四十八愿已。大地震動。天雨妙華。法藏誠諦不虛。超出世間。一向專志。莊嚴妙土。教化安立無數眾生。住于無上正真之道。今已成佛。現在西方安樂世界。其國七寶奇麗。超十方界。無有須彌日月大海溪渠井谷等。亦無四惡趣。亦無春夏秋冬。不寒不熱。常和調適。其諸眾生功德善力行業之地。故能爾耳。
彌陀偈經 彌陀本願取土之相
惟念法比丘 乃從世饒王 發願喻諸佛 誓二十四章 世世見諸佛 垓數無有量 不廢宿命行 功德遂具成 世界名清凈 得佛號無量 國界平夷易 豐樂多上人 佛壽十方沙 光明普無邊 菩薩及弟子 不可算稱量 若欲見彼佛 莫疑亦莫慮 有疑在胎中 不合五百年 不疑生基坐 叉手無量前 愿欲遍十方 須臾則旋還
首楞嚴經 勢至獲唸佛圓通
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。其最後佛名超日月光。彼佛教我念佛三昧。譬如有人一專為憶。一人專忘。如是二人。若逢不逢。或見非見。二人
【現代漢語翻譯】 現代漢語譯本： 著。重（zhù zhòng）再次稟告佛說：『唯愿您垂聽明察，如我所愿，當全部說出。』假設我成佛時，我的國土中有地獄、餓鬼、畜生這三惡道，我就不證得正覺。（云云）法藏（Dharmākara）菩薩說完四十八大愿后，大地發生震動，天空降下美妙的花朵。法藏（Dharmākara）菩薩的誓言真實不虛，超出於世間。他一心一意，莊嚴清凈美好的國土，教化安立無數眾生，使他們安住于無上正真之道。現在他已經成佛，在西方安樂世界。那個國土七寶莊嚴奇麗，超越十方世界。沒有須彌山（Sumeru）、日月、大海、溪流、水渠、水井、山谷等，也沒有地獄、餓鬼、畜生、阿修羅這四惡趣，也沒有春夏秋冬四季，不寒冷也不炎熱，永遠溫和調適。那裡的眾生都是因為過去所修的功德、善力、行業所致，所以才能如此。
《彌陀偈經》（Mí陀 Jì Jīng）——彌陀（Amitābha）本願取土之相
一心憶念法比丘（Dharmākara Bhiksu），乃是從世饒王（Śūra）時。 發起誓願譬如諸佛，立下二十四宏大誓章。 世世都能見到諸佛，其數量多得無法計算。 不捨棄過去生中的修行，各種功德最終圓滿成就。 世界名為清凈，成佛名號為無量（Amitābha）。 國土平坦易行，豐饒快樂，有很多高尚的人。 佛的壽命如十方世界的沙粒一樣多，光明普遍照耀無邊無際。 菩薩以及弟子的數量，多得不可計數。 如果想要見到阿彌陀佛（Amitābha），不要懷疑也不要憂慮。 如有懷疑，就會在胎中，五百年不能解脫。 不懷疑就能在蓮花中化生，合掌恭敬在無量佛（Amitābha）前。 願力想要遍及十方世界，頃刻之間就能往返。
《首楞嚴經》（Śūraṅgama Sūtra）——勢至（Mahāsthāmaprāpta）菩薩獲得唸佛圓通
大勢至（Mahāsthāmaprāpta）法王子，與他同類的五十二位菩薩，即從座位上站起，頂禮佛足，而對佛說：『我回憶往昔恒河沙劫之前，有佛出世，名號為無量光（Amitābha）。有十二位如來相繼出現於一劫之中，其中最後一位佛名號為超日月光（Transcending Sun and Moon Light）。那位佛陀教我念佛三昧（samādhi）。譬如有人一心專念，一人專心遺忘。這樣兩個人，即使相逢也如同不逢，即使相見也如同不見。這二人'
【English Translation】 English version: Then, Zhòng (重) again addressed the Buddha, saying, 'May you listen and observe with discernment. As I wish, I shall fully explain.' Suppose that when I attain Buddhahood, there are hells, hungry ghosts, and animals in my land, then I shall not attain perfect enlightenment. (etc.) After Dharmākara (法藏) Bodhisattva spoke the forty-eight great vows, the earth shook, and the sky rained down wondrous flowers. Dharmākara (法藏) Bodhisattva's vows were true and not false, surpassing the world. He was single-mindedly devoted to adorning a pure and beautiful land, teaching and establishing countless sentient beings, enabling them to dwell in the unsurpassed, true, and correct path. Now he has already become a Buddha and is in the Western Land of Bliss. That land is adorned with the seven treasures, surpassing the ten directions. There are no Mount Sumeru (須彌山), sun, moon, great seas, streams, canals, wells, valleys, etc. There are also no four evil destinies of hell-beings, hungry ghosts, animals, and asuras. There are also no four seasons of spring, summer, autumn, and winter. It is neither cold nor hot, but always temperate and harmonious. The sentient beings there are all due to the merits, virtuous power, and karmic deeds they cultivated in the past, which is why they are able to be like that.
The Amitābha Gāthā Sūtra (彌陀偈經) - The Aspect of Amitābha's (彌陀) Fundamental Vow in Taking the Land
'Single-mindedly remembering Dharmākara Bhiksu (法比丘), who came from King Śūra (世饒王).' 'Making vows like the Buddhas, establishing twenty-four great chapters.' 'In lifetime after lifetime, seeing all the Buddhas, their number is immeasurable.' 'Not abandoning the practices of past lives, all kinds of merits are ultimately accomplished.' 'The world is named Pure Land, the Buddha's name is Amitābha (無量).' 'The land is flat and easy to travel, abundant and joyful, with many noble people.' 'The Buddha's lifespan is like the sands of the ten directions, the light universally shines without limit.' 'The number of Bodhisattvas and disciples is countless.' 'If you wish to see that Buddha Amitābha (彼佛), do not doubt or worry.' 'If there is doubt, one will be in the womb, unable to be liberated for five hundred years.' 'Without doubt, one will be born from a lotus flower, with palms together respectfully before Amitābha (無量佛).' 'The power of the vow wishes to pervade the ten directions, in an instant, one can return.'
The Śūraṅgama Sūtra (首楞嚴經) - Mahāsthāmaprāpta (勢至) Bodhisattva Attains Perfect Penetration Through Buddha Recitation
Mahāsthāmaprāpta (大勢至), the Dharma Prince, along with his fifty-two Bodhisattva companions, arose from their seats, prostrated at the Buddha's feet, and said to the Buddha, 'I recall that in the past, as many kalpas as there are sands in the Ganges River, a Buddha appeared in the world, named Amitābha (無量光). Twelve Tathāgatas appeared successively in one kalpa, the last of whom was named Transcending Sun and Moon Light (超日月光). That Buddha taught me the Buddha Recitation Samādhi (唸佛三昧). For example, if one person is single-mindedly mindful, and another person is single-mindedly forgetful, then these two people, even if they meet, are as if they do not meet, and even if they see each other, it is as if they do not see each other. These two people'
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。
長水疏曰。無量壽亦名無量光。一專為憶如佛。一人專忘。謂不念者。如是眾生見佛不定。故云若逢不逢等。佛與眾生憶念相應。故如形影。唸佛心者。初即以生滅心緣佛相好。專注一境心無間。然見佛相好。如鏡現像。復觀所念之佛。俱為虛妄。本無自性。從念想現。故能念之心已起。未起自何而有。不見一法畢竟空寂。本來離念。離念相者。等虛空界。無所不遍。法界一相。即是如來平等法身。故曰入無生忍。我既得度。眾生與我無異。無異之性互相關涉。故唸佛者。我皆攝之。念屬意根。意即諸根所依。故云都攝。念即無念。故云凈念。不以念間故云相繼。集解曰。以證驗修。唸佛之心。不可單約事解。念存三觀。佛具三身。心破三惑。無生忍位。方可得入。
鼓音王經 彌陀國城父母親
【現代漢語翻譯】 現代漢語譯本： 憶念阿彌陀佛。第二次憶念要像這樣深刻，乃至從一生到另一生，都如同形影相隨，不會有絲毫的差異。十方如來憐憫思念眾生，就像母親思念自己的孩子。如果孩子逃離，即使母親思念又有什麼用呢？如果孩子思念母親，就像母親思念孩子一樣，那麼母子生生世世都不會分離太遠。如果眾生心中憶念佛、口中稱念佛，那麼現在和將來，必定能見到佛，離佛不遠。不需要藉助其他方法，自然就能心開悟解。就像染香的人身上帶有香氣一樣，這就叫做香光莊嚴。我最初在因地修行時，就是以唸佛的心，證入了無生法忍。現在在這個世界，攝受唸佛的人，讓他們迴歸凈土。佛問我什麼是圓滿通達的方法，我沒有其他的選擇，就是將六根全部收攝起來，用清凈的念頭相續不斷地念佛，從而證得三摩地（Samadhi，禪定），這是第一殊勝的方法。
長水法師疏解說：阿彌陀佛（Amitabha）也叫做無量光佛。一心專注憶念佛，和一心專注遺忘佛，也就是不念佛的人，這樣的眾生見佛是不確定的，所以說或者遇到或者遇不到等等。佛與眾生的憶念相互相應，所以就像形影相隨一樣。唸佛的心，最初是以生滅心緣于佛的相好，專注在一個境界上，心中沒有間斷。然後見到佛的相好，就像鏡子中顯現的影像一樣。再進一步觀察所念的佛，都是虛妄不實的，本來沒有自性，是從念想中顯現出來的。所以能唸的心已經生起，未生起時又從何而來呢？不見一切法畢竟空寂，本來就是遠離念頭的。遠離念頭的相，就等同於虛空界，無所不遍。法界只有一個相，那就是如來的平等法身，所以說證入了無生法忍。我已經得到度脫，眾生與我並沒有什麼不同。沒有差異的自性互相牽涉，所以唸佛的人，我都攝受他們。念屬於意根，意根是諸根所依止的基礎，所以說全部收攝。念就是無念，所以說清凈的念。不讓念頭間斷，所以說相續不斷。集解中說：用證悟的體驗來修行，唸佛的心，不能僅僅從表面的事相來理解。唸佛要存有空、假、中三觀，佛要具足法身、報身、應身三身，心要破除見思惑、塵沙惑、無明惑三種迷惑，才能證入無生法忍的果位。
《鼓音王經》（Drum Sound King Sutra）中說，阿彌陀佛的國城、父母和親屬。
【English Translation】 English version: Remembering. The second remembrance should be as profound as this, even from life to life, being like form and shadow, without the slightest difference. The Tathagatas (Tathagata, 如來) of the ten directions cherish 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, then the mother and child will not be far apart in lifetimes. If sentient beings remember the Buddha (Buddha, 佛) in their hearts and recite the Buddha's name, then in the present and future, they will surely see the Buddha and will not be far from the Buddha. Without relying on other methods, they will naturally attain enlightenment. Just as a person who is dyed with fragrance has a fragrant scent on their body, this is called adornment with fragrant light. In my original ground of practice, I entered the No-Birth Patience (Anutpattika-dharma-kshanti, 無生法忍) with the mind of Buddha-remembrance. Now, in this world, I gather those who remember the Buddha and guide them to the Pure Land (Sukhavati, 凈土). The Buddha asked me what is the perfect and all-encompassing method. I have no other choice but to gather all six senses and maintain pure mindfulness in continuous succession, thereby attaining Samadhi (Samadhi, 禪定). This is the foremost method.
Master Changshui commented: Amitabha (Amitabha, 阿彌陀佛) is also called Immeasurable Light. Focusing solely on remembering the Buddha, and focusing solely on forgetting the Buddha, that is, those who do not remember the Buddha, the seeing of the Buddha by such beings is uncertain, hence the saying 'whether they meet or do not meet' and so on. The Buddha and sentient beings respond to each other in remembrance, hence it is like form and shadow. The mind of Buddha-remembrance initially uses the mind of arising and ceasing to focus on the Buddha's excellent marks, concentrating on one state without interruption. Then, seeing the Buddha's excellent marks is like an image appearing in a mirror. Further, contemplate that the Buddha being remembered is all illusory and unreal, originally without self-nature, appearing from thoughts. Therefore, the mind that can remember has already arisen; from where does it come when it has not arisen? Not seeing that all dharmas are ultimately empty and still, originally free from thoughts. The state of being free from thoughts is equal to the realm of space, all-pervading. The Dharma Realm (Dharma Realm, 法界) has only one aspect, which is the Tathagata's (Tathagata, 如來) equal Dharma-body, hence it is said to enter the No-Birth Patience. I have already attained liberation, and sentient beings are no different from me. The nature of non-difference is mutually involved, so I gather all those who remember the Buddha. Remembrance belongs to the mind-root, and the mind-root is the basis upon which all roots rely, hence it is said to gather all. Remembrance is non-remembrance, hence it is said to be pure remembrance. Not allowing thoughts to be interrupted, hence it is said to be continuous succession. The collected explanations say: Use the experience of enlightenment to cultivate, the mind of Buddha-remembrance cannot be understood merely from the surface phenomena. Remembering the Buddha should involve the three contemplations of emptiness, provisional existence, and the middle way. The Buddha should possess the three bodies of Dharma-body, Reward-body, and Manifestation-body. The mind should break through the three delusions of views and affections, delusions like dust and sand, and ignorance, in order to attain the fruit of No-Birth Patience.
The Drum Sound King Sutra (Drum Sound King Sutra, 鼓音王經) says that Amitabha's country, city, parents, and relatives.
屬
佛在瞻波大城。法會說西方安樂世界阿彌陀佛。若人能持名號。臨欲終時。彼佛大眾。往此人所。令其得見。見已歡悅。所生之處。永離胞胎穢欲之形。寶蓮華中。自然化生。其國號清泰聖王。其城縱廣十千由旬。于中充滿剎利之種。阿彌陀佛父。名月上轉輪聖王。其母名殊勝妙顏。子名月明。奉事弟子。名無垢稱。智慧弟子。名曰攬光。神足精進。名曰大化。魔主名曰無勝。有提婆達多。名曰寂靜。若人誦此鼓音聲王大陀羅尼。十日十夜。六時專念敬禮彼佛。堅固正念。悉除散亂。唸唸不絕。十日之中。必見彼佛。並見十方如來及所住處。唯除重障鈍根之人。所不能睹(咒廣不錄)。
孤山彌陀疏曰。鼓音王經。既有女人及惡逆者。豈非彌陀現穢土耶。天竺決疑曰。天親論女人根缺不生。鼓音王佛母。且指初降生時。成正覺已。國土隨凈。必無女人。其母或轉成男子。如此方龍女。或覆命終。如悉達母。二家所說。天竺為正。以經所說遠離胞胎穢欲。佛勸人往生故。但對機不等。與諸經少差降耳。
阿彌陀經 極樂過十萬億佛土
從是西方。過十萬億佛土有世界。名曰極樂。其土有佛。號阿彌陀。今現在說法。
霅川新疏曰。極樂之土有四不同。所謂同居方便實報寂光。前三傳
【現代漢語翻譯】 現代漢語譯本
佛陀在瞻波（Champa）大城。法會上宣說西方安樂世界阿彌陀佛（Amitabha）。如果有人能夠持念阿彌陀佛的名號，臨終的時候，阿彌陀佛及其聖眾，就會來到這個人所在的地方，讓他得見。見到之後，心生歡喜，所往生的地方，永遠脫離胞胎的污穢和情慾的形體，在寶蓮花中，自然化生。那個國家名叫清泰聖王（Qingtai Shengwang），那座城池縱橫十千由旬（Yojana），其中充滿剎利（Kshatriya）種姓的人。阿彌陀佛的父親，名叫月上轉輪聖王（Yueshang Zhuanlun Shengwang），他的母親名叫殊勝妙顏（Shusheng Miaoyan），兒子名叫月明（Yueming），侍奉的弟子，名叫無垢稱（Wugoucheng），智慧弟子，名叫攬光（Languang），神足精進的弟子，名叫大化（Dahua），魔王名叫無勝（Wusheng），提婆達多（Devadatta），名叫寂靜（Jijing）。如果有人誦持這部《鼓音聲王大陀羅尼》（Gu Sheng Yin Wang Da Tuoluoni），十天十夜，六個時辰都專心念誦、恭敬禮拜阿彌陀佛，堅定正念，完全消除散亂，唸唸不絕，在這十天之中，必定能見到阿彌陀佛，並且見到十方如來以及他們所居住的地方。只有那些業障深重、根器遲鈍的人，才不能夠見到（咒語內容繁多，此處不記錄）。
孤山彌陀疏說：《鼓音聲王經》中，既有女人以及作惡叛逆之人，難道不是阿彌陀佛顯現在穢土之中嗎？天竺決疑說：天親菩薩（Vasubandhu）的論著中說，女人和根缺之人不能往生。而《鼓音聲王經》中的佛母，只是指最初降生的時候。成正覺之後，國土自然清凈，必定沒有女人。他的母親或許轉產生男子，就像此方的龍女一樣，或者壽命終結，就像悉達多（Siddhartha）的母親一樣。這兩家的說法，以天竺的說法為正確。因為經中所說遠離胞胎的污穢和情慾，佛陀勸人往生。只是因為面對的根機不同，與其他的經典稍微有些差異罷了。
《阿彌陀經》（Amitabha Sutra） 極樂世界在十萬億佛土之外
從這裡向西方，經過十萬億佛土，有一個世界，名叫極樂（Sukhavati）。那個世界有一尊佛，號阿彌陀（Amitabha），現在正在說法。
霅川新疏說：極樂世界有四種不同，分別是同居土、方便土、實報土、寂光土。前三種是教化眾生的。
【English Translation】 English version
The Buddha was in the great city of Champa. At the Dharma assembly, he spoke of Amitabha (Amitabha), of the Western Pure Land of Ultimate Bliss. If a person can uphold his name, when approaching the end of life, that Buddha and his assembly will come to this person's place, allowing them to see him. Having seen him, they will rejoice, and the place where they are born will forever be free from the defiled and lustful form of the womb, and they will be naturally born from a jeweled lotus flower. That country is called Qingtai Shengwang (Pure Peace Sage King), and that city is ten thousand yojanas (Yojana) in length and width, filled with people of the Kshatriya (Kshatriya) caste. Amitabha's father is named Yueshang Zhuanlun Shengwang (Moon-Above Wheel-Turning Sage King), his mother is named Shusheng Miaoyan (Excellent Wonderful Countenance), his son is named Yueming (Moon Bright), the disciple who serves him is named Wugoucheng (Immaculate Name), the wise disciple is named Languang (Grasping Light), the disciple with supernatural powers and diligence is named Dahua (Great Transformation), the demon king is named Wusheng (Unsurpassed), and Devadatta (Devadatta) is named Jijing (Silent). If a person recites this Great Dharani of the King of Drum Sound (Gu Sheng Yin Wang Da Tuoluoni) for ten days and ten nights, and single-mindedly recites and reverently bows to that Buddha for six periods of time, with firm right mindfulness, completely eliminating distractions, and without interruption in thought, within these ten days, they will surely see that Buddha, and also see the Tathagatas of the ten directions and the places where they dwell. Only those with heavy karmic obstacles and dull roots will not be able to see them (the mantra is extensive and not recorded here).
The Isolated Mountain Commentary on the Amitabha Sutra says: The Sutra of the King of Drum Sound contains women and rebellious people, is this not Amitabha appearing in a defiled land? The Indian Doubts Resolved says: Vasubandhu's (Vasubandhu) treatise says that women and those with incomplete faculties cannot be born there. The Buddha-mother in the Sutra of the King of Drum Sound refers only to the time of her initial birth. After attaining perfect enlightenment, the land naturally becomes pure, and there will certainly be no women. His mother may transform into a man, like the Dragon Girl of this land, or her life may end, like Siddhartha's (Siddhartha) mother. Of these two explanations, the Indian explanation is correct. Because the sutra speaks of being far from the defilement and lust of the womb, the Buddha encourages people to be born there. It is only because the beings being addressed are different that there are slight differences from other sutras.
Amitabha Sutra (Amitabha Sutra) The Land of Ultimate Bliss is Beyond One Hundred Thousand Million Buddha Lands
From here, going west, passing through one hundred thousand million Buddha lands, there is a world called Sukhavati (Ultimate Bliss). In that land, there is a Buddha named Amitabha (Amitabha), who is now expounding the Dharma.
The New Commentary of Zhouchuan says: The Land of Ultimate Bliss has four different aspects, namely the Land of Co-dwelling, the Land of Expediency, the Land of Real Reward, and the Land of Eternal Stillness. The first three are for teaching beings.
傳而論。有苦有樂。唯寂光乃至極之樂耳。同居中有二。謂同居穢同居凈。今經所明。是同居凈。佛意意令行人至寂光之樂。而彼未宜。且令取于同居之凈。既至彼凈。則究竟寂光之樂可期矣。大哉聖人善權。其若是乎。
十疑論問曰。西方去此十萬億佛剎。凡夫劣弱。云何可到。答為對凡夫肉眼生死心量說耳。西方去此十萬億剎。但使眾生凈土業成者。臨終在定之心。即是凈土受生之心。動念即是生凈土時。為此觀經云。彌陀佛國。去此不遠。又業力不可思議。一念即生。不須愁遠。又如人夢。身雖在床。而心意識。遍至他方。生凈土亦爾。不須疑也。
自信錄曰。極樂去十萬億剎。凡夫命終頃刻至者。自心本妙耳。如楞嚴曰。汝猶未明。一切浮塵。諸幻化相。當處出生。隨處滅盡因緣和合。虛妄有生。因緣別離。虛妄名滅。殊不知生滅去來本如來藏。常住妙明性真常中。求于去來迷悟生死。了無所得。以此推之。當命終時。染濁緣離。故娑婆當處幻滅。清凈緣合。故極樂當處幻生。此滅彼生。間不容髮。亦何頃刻之可論乎。抑見終日取捨。而未嘗取捨者矣。
阿彌陀經 七日不亂感佛往生
不可以少善根福德因緣得生彼國。若人聞說阿彌陀佛。執持名號。若一日至若七日。一心不亂。其
人臨命終時。阿彌陀佛。與諸聖眾。現在其前。是人終時。心不顛倒。即得往生。
孤山疏曰。不可以少善根得生。則反顯可以多善得生也。少善謂等閑發願散亂稱名。多善謂執持名號要期日限。執謂執受。持謂任持。信力故執受在心。念力故任持不忘。
霅川疏曰。福德雖多。大略如觀經中。三種凈業可也。天臺判三種凈業為散心。十六妙觀方名正受。以彼例此。福德因緣即散心。一心不亂即正受。孤山判此經是散善。觀經屬定善。予不韙彼說。且普門品疏。釋一心稱名有事有理。若用心存念。不間名事一心。若達此心。四性不生。與空慧相應。是理一心。用彼驗此。一心亦然。普門品中。無不亂二字。智者尚作空慧釋之。今云一心不亂。何苦貶為散善。
觀無量壽經 行三種業得生西方
欲生彼國者。當修三福。一者孝養父母。奉事師長。慈心不殺。修十善業。二者受持三歸。具足眾戒。不犯威儀。三者發菩提心。深信因果。讀誦大乘。勸進行者。此三種業。過去未來現在三世諸佛凈業正因。
天臺觀經疏曰。初業共凡夫。次共二乘。后是大乘不共之法。第一敬上接下慈心行也。修十善業。是其止行。身除三邪。口離四過。意斷三惡。第二在家戒。亦即十戒。具足眾戒者。道俗備
【現代漢語翻譯】 人臨命終時，阿彌陀佛（Amitabha，音譯，意為無量光佛）與諸聖眾，現在其前。是人臨終時，心不顛倒，即可往生（Rebirth in the Pure Land，往生到西方極樂世界）。
孤山疏解釋說：『不可以憑藉少量善根而得以往生』，那麼反過來就顯示了可以憑藉眾多善根而得以往生。少量善根指的是等閑隨意地發願，散亂地稱念佛名。眾多善根指的是執持名號，並限定日期。『執』是執受，『持』是任持。因為信力的緣故，執受在心；因爲念力的緣故，任持不忘。
霅川疏解釋說：福德雖然很多，大概可以參照《觀無量壽經》中的三種凈業。天臺宗判這三種凈業為散心，十六種妙觀才稱為正受。以此類推，《阿彌陀經》中的福德因緣就是散心，一心不亂就是正受。孤山認為此經是散善，《觀無量壽經》屬於定善。我不贊同他的說法。而且《普門品疏》解釋一心稱名有事一心和理一心。如果用心存念，不間斷地稱名，這就是事一心；如果通達此心，四性不生，與空慧相應，這就是理一心。用《普門品》來驗證《阿彌陀經》，一心也是如此。《普門品》中，沒有『不亂』二字，智者大師尚且用空慧來解釋它，現在說『一心不亂』，為什麼一定要貶低為散善呢？
《觀無量壽經》中說：修行三種行業可以往生西方極樂世界：
想要往生彼國的人，應當修習三種福業。第一是孝養父母，奉事師長，慈心不殺，修習十善業。第二是受持三歸（Three Refuges，皈依佛、法、僧），具足眾戒，不犯威儀。第三是發菩提心（Bodhicitta，為求證悟而發的心），深信因果，讀誦大乘經典，勸導他人修行。這三種行業，是過去、未來、現在三世諸佛的凈業正因。
天臺宗《觀經疏》中說：第一種行業是與凡夫共通的，第二種行業是與聲聞、緣覺二乘共通的，第三種行業是大乘不共之法。第一是尊敬長輩，接引下輩，以慈悲心行事。修習十善業，是它的止行。身離三種邪行，口離四種過失，意斷三種惡念。第二是在家戒，也就是十戒。『具足眾戒』指的是在家、出家都具備。
【English Translation】 When a person is about to die, Amitabha (Amitābha, translated sound, meaning infinite light Buddha) Buddha, along with all the holy beings, will appear before them. When this person dies, their mind will not be confused, and they will be reborn (Rebirth in the Pure Land, reborn in the Western Pure Land of Ultimate Bliss).
Gu Shan's commentary says: 'One cannot be reborn with few good roots,' then conversely, it shows that one can be reborn with many good roots. Few good roots refer to casually making vows and scattered recitation of the Buddha's name. Many good roots refer to upholding the name and setting a time limit. 'Upholding' means to accept and receive, 'holding' means to maintain. Because of the power of faith, acceptance is in the heart; because of the power of mindfulness, maintenance is not forgotten.
Zhaochuan's commentary says: Although there are many blessings and virtues, they can roughly refer to the three pure karmas in the Contemplation Sutra. The Tiantai school judges these three pure karmas as scattered mind, and the sixteen wonderful contemplations are called proper reception. By analogy, the blessings and virtues in the Amitabha Sutra are scattered mind, and single-mindedness is proper reception. Gu Shan believes that this sutra is scattered good, and the Contemplation Sutra belongs to fixed good. I do not agree with his statement. Moreover, the Universal Gate Chapter commentary explains that single-minded recitation has phenomenal and noumenal aspects. If you concentrate your mind and recite without interruption, this is phenomenal single-mindedness; if you understand this mind, the four natures do not arise, and it corresponds to emptiness and wisdom, this is noumenal single-mindedness. Using the Universal Gate Chapter to verify the Amitabha Sutra, single-mindedness is also the same. In the Universal Gate Chapter, there are no words 'without confusion,' and Great Master Zhiyi still explains it with emptiness and wisdom. Now that it is said 'single-mindedness without confusion,' why must it be degraded to scattered good?
The Contemplation Sutra says: Cultivating three types of karma can lead to rebirth in the Western Pure Land:
Those who wish to be reborn in that country should cultivate three blessings. First, be filial to parents, serve teachers, have a compassionate heart and do not kill, and cultivate the ten good deeds. Second, take refuge in the Three Jewels (Three Refuges, taking refuge in the Buddha, Dharma, and Sangha), fully observe the precepts, and do not violate the rules of conduct. Third, generate Bodhicitta (Bodhicitta, the mind of seeking enlightenment), deeply believe in cause and effect, read and recite the Mahayana scriptures, and encourage others to practice. These three types of karma are the pure karma and proper cause of all Buddhas in the past, future, and present.
The Tiantai school's commentary on the Contemplation Sutra says: The first type of karma is common to ordinary people, the second type of karma is common to the two vehicles of Sravakas and Pratyekabuddhas, and the third type of karma is the uncommon Dharma of the Mahayana. The first is to respect elders, guide juniors, and act with compassion. Cultivating the ten good deeds is its cessation practice. The body avoids three evil deeds, the mouth avoids four faults, and the mind cuts off three evil thoughts. The second is the precepts for laypeople, which are the ten precepts. 'Fully observe the precepts' refers to both lay and monastic people possessing them.
受微細。不犯威儀者。三千悉不缺也。第三發菩提心是愿。起意趣向名為發心。佛果圓通。說為菩提。讀誦大乘。明修解也。行能運通。說之為乘。妙宗曰。此三種業。得前者。不得後後。得後後者。必得前前。
觀無量壽經 初修日觀送想西方
佛告韋提希。汝及眾生。當起想念。正坐西向。諦觀于日。令心堅住。專想不移。見日欲沒狀如懸鼓。
觀經疏曰。落日懸鼓。用標送想之方。妙宗曰。繫心之法。須觀落日者。欲令定想趣于西方。是向彌陀所居處故。即以所見落日。為境想之。今起觀中之日。以圓人知。能想心本具一切依正。今以具日之心。緣于即心之日。令本性日顯現其前。斯乃以法界心。緣法界境。起法界日。既皆法界。豈不即空假中。此心堅住明瞭。則日觀成也。
觀無量壽經 第八像觀約心觀佛
次當想佛。所以者何。諸佛如來。是法界身。入一切眾生心想中。是故汝等心想佛時。是心即是三十二相八十隨形好。是心作佛。是心是佛。諸佛正遍知海。從心想生。是故應當一心繫念。諦觀彼佛。
觀經疏曰。諸佛如來下。泛明諸佛。是故應當下。遍觀彌陀。法界身者。報佛法性身也。眾生心凈。法身自在。故言入。如白日昇天影現百川。明佛身自在能隨物現也
【現代漢語翻譯】 現代漢語譯本 『受微細。不犯威儀者。三千悉不缺也。』指細微之處都受到約束，不違犯應有的儀態，那麼三千威儀就不會有缺失。第三是發菩提心（bodhicitta，覺悟之心）是愿。產生意念並趨向目標，就叫做發心。佛果的圓滿通達，被稱為菩提（bodhi，覺悟）。讀誦大乘經典，是爲了闡明修行和理解。修行能夠通達，被稱為乘（yāna，交通工具，引申為修行法門）。妙宗大師說：這三種行業，得到前面的，不一定得到後面的；得到後面的，必定得到前面的。
《觀無量壽經》 初修日觀，送想西方
佛告訴韋提希（Vaidehi，人名）：『你和眾生，應當生起想念，端正坐姿面向西方，仔細觀察太陽。使心念堅定安住，專心想念而不轉移。看見太陽將要落山，形狀像懸掛的鼓。』
《觀經疏》說：『落日懸鼓，用來標示送想西方的方法。』妙宗大師說：『繫心的方法，必須觀察落日，是爲了使禪定中的意念趨向西方，因為那是阿彌陀佛（Amitābha，無量光佛）所居住的地方。』就用所見到的落日，作為觀想的境界。現在開始觀想中的太陽，以圓融之人來看，能想的心本來就具備一切依報和正報。現在用具備太陽的心，緣于即是自心的太陽，使本性的太陽顯現在眼前。這乃是以法界的心，緣法界的境界，生起法界的太陽。既然都是法界，豈不就是空、假、中三諦的統一。』如果心念堅定明瞭，那麼日觀就成功了。
《觀無量壽經》 第八 像觀，約心觀佛
『接下來應當觀想佛。為什麼呢？諸佛如來（Tathāgata，如來）是法界身，進入一切眾生的心想中。所以你們心想佛的時候，這個心就是三十二相八十隨形好。是心作佛，是心是佛。諸佛的正遍知海，從心想生。所以應當一心繫念，仔細觀察那尊佛。』
《觀經疏》說：『諸佛如來下，泛指諸佛。是故應當下，普遍觀想阿彌陀佛。法界身，是報佛的法性身。眾生的心清凈，法身就自在，所以說進入。』如同太陽升上天空，影子顯現在百川中，說明佛身自在，能夠隨順事物而顯現。
【English Translation】 English version 'Subtle precepts, not violating decorum, the three thousand are all complete.' This means that even the smallest details are restrained, and one does not violate the proper demeanor, then the three thousand rules of conduct will not be lacking. The third is arousing the Bodhicitta (bodhicitta, the mind of enlightenment) is a vow. Generating intention and moving towards the goal is called arousing the mind. The perfect and complete attainment of Buddhahood is called Bodhi (bodhi, enlightenment). Reading and reciting the Mahayana scriptures is to clarify practice and understanding. Practice that can lead to enlightenment is called Yana (yāna, vehicle, extended to mean practice method). Master Miaozong said: 'These three types of karma, obtaining the former, do not necessarily obtain the latter; obtaining the latter, one will definitely obtain the former.'
The Contemplation Sutra: Initial Practice of Sun Contemplation, Sending Thoughts to the West
The Buddha told Vaidehi (Vaidehi, a name): 'You and sentient beings should arise thoughts, sit upright facing west, and carefully observe the sun. Make the mind firm and stable, focusing intently without wavering. See the sun about to set, its shape like a suspended drum.'
The Commentary on the Contemplation Sutra says: 'The setting sun like a suspended drum is used to indicate the method of sending thoughts to the West.' Master Miaozong said: 'The method of focusing the mind requires observing the setting sun in order to direct the mind in meditation towards the West, because that is where Amitabha (Amitābha, Infinite Light Buddha) resides.' Use the seen setting sun as the object of contemplation. Now, begin contemplating the sun, from the perspective of a person with complete understanding, the contemplating mind inherently possesses all the circumstantial and direct rewards. Now, using the mind that possesses the sun, contemplate the sun that is one with the mind, causing the sun of inherent nature to appear before one. This is using the mind of the Dharmadhatu to contemplate the realm of the Dharmadhatu, giving rise to the sun of the Dharmadhatu. Since all are the Dharmadhatu, how can it not be the unity of emptiness, provisionality, and the Middle Way?' If the mind is firm and clear, then the Sun Contemplation will be successful.
The Contemplation Sutra: Eighth Image Contemplation, Contemplating the Buddha Through the Mind
'Next, one should contemplate the Buddha. Why? The Buddhas, the Tathagatas (Tathāgata, Thus Come One), are the Dharmakaya, entering into the minds of all sentient beings. Therefore, when you contemplate the Buddha, this mind is the thirty-two major marks and eighty minor marks. This mind makes the Buddha, this mind is the Buddha. The ocean of the Buddhas' perfect and complete knowledge arises from the mind's contemplation. Therefore, one should single-mindedly focus and carefully observe that Buddha.'
The Commentary on the Contemplation Sutra says: 'The Buddhas, the Tathagatas, generally refer to all Buddhas. Therefore, one should universally contemplate Amitabha. The Dharmakaya is the Dharma-nature body of the Reward Buddha. When the minds of sentient beings are pure, the Dharmakaya is free, hence it is said to enter.' Just as the sun rises in the sky and its reflection appears in hundreds of rivers, illustrating that the Buddha's body is free and can manifest according to circumstances.
。又法界身是佛身。無所不遍。法界為體。得此觀佛三昧。解入相應。故言入心想也。是心作佛者。佛本是無心凈故有。是心是佛者。向問佛本是無心凈故有。便謂條然。故言即是。始學名作。終成即是。妙宗釋曰。欲想佛身。須知觀體。體是本覺起成能觀。本覺乃是諸佛法界之身。以諸佛無別所證。全證眾生本性故也。若始覺有功。本覺乃顯。故云法身從心想生。又復彌陀與一切佛。一身一智應用亦然。彌陀身顯即諸佛身。諸佛相明即彌陀體。是故泛明諸佛。以為彌陀觀體。從法界身下。是約感應道交釋。從又法界身下。是解入相應釋。融心解曰。若無初釋。則觀非觀佛。若無次釋。則生佛體殊。二釋相成。是今觀法。是心作佛者。明即心變全性成修。是心是佛者。心外無佛。佛外無心。既全是心。心豈見心。如指不自觸刀不自傷。般舟所謂我所念即見心作佛心者。不知心等止觀。約此而立中觀。般舟與此文同也。如來恐人著相觀佛故。于真像之前。示乎觀體。令依此法而觀佛身。妙宗又曰。今之心觀。非直於陰觀本性佛。乃托他佛顯乎本性。故先明應佛入我想心。次明佛身全是本覺。故應佛顯知本性明。托外義成。唯心觀立。若論作是。即不思議三觀也。以若破若立名作。空假二觀也。不破不立名是。中道觀也。
【現代漢語翻譯】 再說，法界身（Dharmadhatu-kaya，宇宙萬法的本體）就是佛身，無所不遍，以法界為本體。如果能通過這種觀佛的三昧（Samadhi，正定）而理解並進入這種相應的境界，所以說『入心想』。『是心作佛』的意思是，佛本來是無心清凈的，因為有心才能顯現佛。『是心是佛』的意思是，前面問到佛本來是無心清凈的，恐怕有人認為佛是截然不同的，所以說『即是』。開始學習時稱為『作』，最終成就時就稱為『即是』。妙宗解釋說：『想要觀想佛身，必須先知道觀想的本體。這個本體就是從本覺（original enlightenment）生起的能觀之心。本覺就是諸佛的法界之身，因為諸佛所證悟的沒有別的，完全是證悟眾生的本性。』如果始覺（initial enlightenment）有功，本覺就會顯現，所以說『法身從心想生』。而且，阿彌陀佛（Amitabha）與一切佛，一身一智，應用也是一樣的。阿彌陀佛身顯現，就是諸佛身；諸佛相光明，就是阿彌陀佛的本體。因此，普遍說明諸佛，作為觀想阿彌陀佛的本體。從『法界身』以下，是依據感應道交（the interaction between the Buddha's response and the practitioner's aspiration）來解釋。從『又法界身』以下，是解釋理解並進入相應境界。融心解釋說：『如果沒有前面的解釋，那麼觀就不是觀佛；如果沒有後面的解釋，那麼眾生和佛的本體就不同。兩種解釋相互成就，才是現在的觀法。』『是心作佛』，說明當下心念轉變，全部的自性轉變成修行。『是心是佛』，說明心外無佛，佛外無心。既然全部是心，心怎麼能看見心呢？就像手指不能自己觸碰自己，刀不能自己傷害自己。《般舟三昧經》（Pratyutpanna Samadhi Sutra）所說的『我所念即見，心作佛，心是佛』，不知道心等等的止觀（Samatha-vipassana，奢摩他-毗婆舍那），是依據這個而建立中觀（Madhyamaka，中道觀）。《般舟三昧經》與這裡的文義相同。如來（Tathagata）恐怕人們執著于相而觀佛，所以在真像之前，指示觀想的本體，讓人們依據這個方法來觀佛身。妙宗又說：『現在的心觀，不只是在五陰（Skandhas，構成個體的五種要素）中觀本性佛，而是依託他佛來顯現本性。所以先說明應佛（response body of Buddha）進入我的意想心，其次說明佛身全部是本覺，所以應佛顯現就知道本性光明。依託外在的意義而成就，唯心觀（Mind-Only，唯識觀）才能成立。』如果論『作』，就是不可思議的三觀。以若破若立名為『作』，是空觀（emptiness contemplation）和假觀（provisional existence contemplation）。不破不立名為『是』，是中道觀。
【English Translation】 Furthermore, the Dharmadhatu-kaya (body of the Dharmadhatu, the essence of all phenomena in the universe) is the Buddha's body, all-pervasive, with the Dharmadhatu as its essence. If one can understand and enter into this corresponding state through this Samadhi (concentration) of contemplating the Buddha, hence the saying 'entering the mind's thought'. 'It is the mind that makes the Buddha' means that the Buddha is originally without mind and pure, and it is because of the mind that the Buddha can manifest. 'It is the mind that is the Buddha' means that, as previously asked, the Buddha is originally without mind and pure, and it is feared that some may think the Buddha is entirely different, hence the saying 'it is'. When beginning to learn, it is called 'making'; when finally accomplished, it is called 'is'. Miao Zong explains: 'To contemplate the Buddha's body, one must first know the essence of contemplation. This essence is the ability to contemplate arising from original enlightenment. Original enlightenment is the Dharmadhatu-kaya of all Buddhas, because what all Buddhas have realized is nothing other than the realization of the inherent nature of sentient beings.' If initial enlightenment has merit, original enlightenment will manifest, hence the saying 'the Dharmakaya arises from the mind's thought'. Moreover, Amitabha (Amituofo) and all Buddhas are one body and one wisdom, and their application is the same. When Amitabha's body manifests, it is the body of all Buddhas; when the characteristics of all Buddhas are bright, it is the essence of Amitabha. Therefore, the Buddhas are universally explained as the essence of contemplating Amitabha. From 'Dharmadhatu-kaya' onwards, it is explained according to the interaction between the Buddha's response and the practitioner's aspiration. From 'Furthermore, the Dharmadhatu-kaya' onwards, it explains understanding and entering into the corresponding state. Rong Xin explains: 'Without the previous explanation, contemplation would not be contemplating the Buddha; without the subsequent explanation, the essence of sentient beings and Buddhas would be different. The two explanations complement each other, which is the current method of contemplation.' 'It is the mind that makes the Buddha' explains that the present thought transforms, and the entire self-nature transforms into practice. 'It is the mind that is the Buddha' explains that there is no Buddha outside the mind, and no mind outside the Buddha. Since it is all mind, how can the mind see the mind? Just as a finger cannot touch itself, and a knife cannot harm itself. The Pratyutpanna Samadhi Sutra says, 'What I think of, I see; the mind makes the Buddha, the mind is the Buddha,' not knowing the Samatha-vipassana (calm abiding and insight meditation) of the mind, etc., is based on this to establish the Madhyamaka (Middle Way) view. The Pratyutpanna Samadhi Sutra has the same meaning as this passage. The Tathagata (Thus Come One) fears that people will be attached to form and contemplate the Buddha, so before the true image, he instructs the essence of contemplation, allowing people to contemplate the Buddha's body according to this method. Miao Zong also says: 'The current mind contemplation is not only contemplating the inherent Buddha nature in the Skandhas (five aggregates), but also relying on other Buddhas to manifest the inherent nature. Therefore, first explain that the response body of Buddha enters my intentional mind, and secondly explain that the Buddha's body is entirely original enlightenment, so the response body of Buddha manifests and knows that the inherent nature is bright. Relying on external meaning to achieve, the Mind-Only (Yogacara) view can be established.' If discussing 'making', it is the inconceivable three contemplations. Using breaking and establishing is called 'making', which is the emptiness contemplation and the provisional existence contemplation. Not breaking and not establishing is called 'is', which is the Middle Way contemplation.
全是而作。則三諦俱破俱立。全作而是。則三諦俱非破立。即中之空假名作。能破三惑。能立三法。故感他佛三身圓應。能成我心三身當果。即空假之中名是。則全惑即智。全障即德。故心是應佛心是果佛。故知。作是一心修此三觀。乃十六觀之總體。一經之妙宗。文出此中。義遍初后。是故行者。當用此意修凈土因。不可不知。
觀無量壽經 具三種心即得往生
若有眾生。愿生彼國者。發三種心。即便往生。何等為三。一者至誠心。二者深心。三者回向發願心。具三心者。必生彼國。
觀經疏曰。至誠心者。即實行眾生。至之言專。誠之言實。深者佛果深高。以心往求。故云深心。亦從深理生。亦從厚樂善根生。故十地經云。入深廣心。涅槃云。根深難拔。故曰深心。善導釋曰。身禮拜彼佛。口稱場彼佛。意觀察彼佛。三業真實故名至誠心。以真實信心。信知自身具足煩惱流轉三界。信知彌陀本願稱名下至十聲得生。乃至一念無有疑心。故名深心。凡所作為一切善根。悉皆回愿往生。故名迴向發願心。具此三心。必得生也。若少一心。即不得生。
觀無量壽經 下品下生十念功成
下品下生者。作不善業五逆十惡。以惡業故。應墮惡道。如此愚人。臨命終時。遇善知識為說妙法教
【現代漢語翻譯】 現代漢語譯本： 全是『作』，那麼三諦（空諦、假諦、中諦）就同時被破除又同時被建立。全『作』而是，那麼三諦就都不是破除也不是建立。即中道的空假名『作』，能破除三種迷惑（見思惑、塵沙惑、無明惑），能建立三種佛法（法身、報身、應身），所以能感得他方佛的三身圓滿應化，能成就我心本具的三身當來果報。即空假的中道名為『是』，那麼全部的迷惑就是智慧，全部的障礙就是功德。所以心就是應化佛，心就是果佛。因此要知道，『作』就是一心，修持這三種觀法，乃是十六觀的總綱，一部《觀無量壽經》的精妙宗旨，文句出自這裡，義理遍及始終。所以修行人，應當用這個意思來修凈土之因，不可不知。
《觀無量壽經》 具足三種心即得往生
若有眾生，愿生彼國者，發三種心，即便往生。何等為三？一者至誠心，二者深心，三者回向發願心。具三心者，必生彼國。
《觀經疏》說：至誠心，就是實行的眾生，『至』的意思是專一，『誠』的意思是真實。深心，是佛果深遠高妙，以心前往求取，所以叫做深心。也從深妙的道理產生，也從深厚的喜樂善根產生。所以《十地經》說：『入深廣心』。《涅槃經》說：『根深難拔』，所以叫做深心。善導大師解釋說：身體禮拜阿彌陀佛，口中稱念阿彌陀佛，意念觀察阿彌陀佛，身口意三業真實，所以叫做至誠心。以真實的信心，相信自己具足煩惱，流轉於三界。相信阿彌陀佛的本願，稱念名號，下至十聲就能往生，乃至一念都沒有懷疑之心，所以叫做深心。凡是所作所為的一切善根，全部都回向發願往生，所以叫做迴向發願心。具足這三種心，必定能夠往生。如果缺少一種心，就不能往生。
《觀無量壽經》 下品下生十念功成
下品下生的人，造作不善的業，五逆（殺父、殺母、殺阿羅漢、破和合僧、出佛身血）十惡（殺生、偷盜、邪淫、妄語、兩舌、惡口、綺語、貪慾、嗔恚、邪見），因為惡業的緣故，應當墮入惡道。這樣的愚人，臨命終時，遇到善知識為他說微妙的佛法，教導他念佛。
【English Translation】 English version: All is 'action (作)' (zuò). Then the three truths (emptiness, provisional existence, and the middle way) are simultaneously negated and established. All 'action' is 'is'. Then the three truths are neither negation nor establishment. That is, the emptiness and provisional existence of the middle way 'action' can destroy the three illusions (illusions of views and affections, illusions like dust and sand, and fundamental ignorance), and can establish the three dharmas (Dharma body, Reward body, and Manifestation body). Therefore, it can evoke the perfect response of the three bodies of other Buddhas, and can accomplish the future result of the three bodies inherent in my mind. That is, the middle way of emptiness and provisional existence is called 'is'. Then all illusions are wisdom, and all obstacles are virtues. Therefore, the mind is the Manifestation Buddha, and the mind is the Reward Buddha. Therefore, know that 'action' is one mind, and cultivating these three contemplations is the general outline of the Sixteen Contemplations, and the wonderful essence of the entire Contemplation Sutra. The text originates from here, and the meaning pervades from beginning to end. Therefore, practitioners should use this intention to cultivate the cause of Pure Land, and must not be ignorant of it.
The Contemplation Sutra - Possessing Three Kinds of Minds, One Obtains Rebirth
If there are sentient beings who wish to be born in that land, they should arouse three kinds of minds, and then they will be reborn. What are the three? First is the sincere mind (至誠心) (zhì chéng xīn). Second is the deep mind (深心) (shēn xīn). Third is the mind of dedicating merit and making vows (迴向發願心) (huí xiàng fā yuàn xīn). Those who possess these three minds will surely be born in that land.
Commentary on the Contemplation Sutra says: The sincere mind is the mind of those who practice diligently. 'Sincere' means focused, and 'sincere' means real. The deep mind is that the Buddha's fruit is profound and high, and one seeks it with the mind, so it is called the deep mind. It also arises from profound principles, and also arises from deep joy and good roots. Therefore, the Ten Stages Sutra says: 'Enter the deep and vast mind.' The Nirvana Sutra says: 'Roots are deep and difficult to拔 (bá, to pull out),' so it is called the deep mind. Master Shandao explains: The body bows to that Buddha, the mouth recites the name of that Buddha, and the mind contemplates that Buddha. The three karmas of body, speech, and mind are real, so it is called the sincere mind. With real faith, believe that oneself is full of afflictions and transmigrates in the three realms. Believe that Amitabha's original vow is that reciting the name, even ten times, will lead to rebirth, and even one thought has no doubt, so it is called the deep mind. All the good roots that are made are all dedicated to the vow of rebirth, so it is called the mind of dedicating merit and making vows. Possessing these three minds, one will surely be reborn. If one lacks one of these minds, one will not be reborn.
The Contemplation Sutra - The Lowest of the Lowest Grade Achieves Success with Ten Recitations
Those who are born in the lowest of the lowest grade commit unwholesome karma, the five rebellious acts (killing one's father, killing one's mother, killing an Arhat, disrupting the Sangha, and shedding the blood of a Buddha), and the ten evil deeds (killing, stealing, sexual misconduct, lying, divisive speech, harsh speech, idle chatter, greed, anger, and wrong views). Because of evil karma, they should fall into evil realms. Such foolish people, when approaching the end of their lives, encounter a good advisor who speaks the wonderful Dharma for them, teaching them to recite the Buddha's name.
令唸佛。此人苦逼。不遑唸佛。善友告言。汝若不能念者。應稱無量壽佛。如是至心令聲不絕。具足十念。稱南無阿彌陀佛。稱佛名故。于唸唸中。除八十億劫生死之罪。命終之時。見金蓮華。即得往生。
觀經疏曰。善心相續至於十念。或一念成就即得往生。以唸佛除滅罪障故。即以唸佛為勝緣也。問云何以少時心力。而能勝終身造惡耶。大論自有此責。是心雖少時。而力猛利諦心決斷。勝百年願力。是心名為大心。以捨身事急故。如人入陣不惜身命名為健人也。妙宗曰。此雖造惡。已曾修觀。故使臨終勸念。定心則成。亦是乘急戒緩人也。縱現世不修三昧。亦是宿種今熟。故十疑論云。臨終遇善知識。十念成就者。並是宿善業強。始遇知識。作此解釋。方合定善之義。若本不修三昧者。則屬前悔有輕重義也。
觀無量壽經 韋提侍女皆得往生
說是語時。韋提希與五百侍女。聞佛所說。應時即見極樂世界。心生歡喜。逮無生忍。世尊悉記。皆當往生。
觀經疏問曰。論說女人根缺不生。此經韋提希五百侍女同生云何。曰論說女人根缺不生者。就彼為言。生彼國者。凈根離欲故無女人。身根精上。故無根缺。經語初生故。有善心一切得往。十疑論曰。彼無女人。及無盲聾瘖啞人。但此處女
【現代漢語翻譯】 現代漢語譯本： 勸他念佛。這個人正受苦難逼迫，沒有空閑唸佛。善友告訴他說：『你如果不能念，應當稱念「南無阿彌陀佛」（Namo Amitabha，意為皈依阿彌陀佛）。』這樣至誠懇切地使聲音不間斷，具足十念，稱念「南無阿彌陀佛」。因為稱念佛的名號，在每一個念頭中，都能消除八十億劫生死輪迴的罪業。命終的時候，會見到金蓮花，立即就能往生到極樂世界。
《觀經疏》（Commentary on the Contemplation Sutra）中說：『善心相續，達到十念，或者一念成就，就能往生。因爲念佛能夠消除罪障，所以唸佛是殊勝的因緣。』有人問：『為什麼用短暫時間的心力，就能勝過終身所造的惡業呢？』《大智度論》（Mahaprajnaparamita-sastra）中也有這樣的責問。這是因為這顆心雖然時間短暫，但力量猛烈，以真實不虛的心做出決斷，勝過百年的願力。這顆心被稱為大心，因為捨身的事情緊急。就像人在戰場上不惜生命，被稱為勇健的人一樣。』妙宗大師說：『這些人雖然造惡，但已經修習過觀想，所以臨終時勸他們唸佛，就能使他們心定而成就。這也是屬於乘願力緊急而戒律稍微放鬆的人。』即使現世沒有修習三昧（Samadhi，意為禪定），也是宿世善根成熟。所以《十疑論》（Ten Doubts about Pure Land）中說：『臨終遇到善知識，十念成就的人，都是因為宿世善業強大，才遇到善知識。』這樣解釋，才符合定善的意義。如果本來沒有修習三昧，就屬於前世的懺悔有輕重之分了。
《觀無量壽經》（The Contemplation Sutra）中記載：韋提希（Vaidehi，人名）的侍女們都得以往生
說完這些話的時候，韋提希和五百個侍女，聽聞佛所說，當時就見到了極樂世界，心中生起歡喜，證得了無生法忍（Anutpattika-dharma-ksanti，意為對諸法不生不滅的體悟）。世尊為她們授記，都將往生到極樂世界。
《觀經疏》（Commentary on the Contemplation Sutra）中有人問：『《大智度論》（Mahaprajnaparamita-sastra）中說女人因為根缺而不能往生，這部經中韋提希和五百個侍女一同往生，這是為什麼呢？』回答說：『《大智度論》中說女人因為根缺不能往生，是就她們自身而言。往生到極樂世界的人，因為清凈的根器而遠離慾望，所以沒有女人。身體的根器精妙殊勝，所以沒有殘缺。經中說初生的人，因為有善心，一切都能往生。』《十疑論》（Ten Doubts about Pure Land）中說：『極樂世界沒有女人，也沒有盲聾瘖啞的人。』只是這裡的侍女...
【English Translation】 English version: Encourage him to recite the Buddha's name. This person is suffering and oppressed, without leisure to recite the Buddha's name. A virtuous friend tells him: 'If you cannot recite, you should chant 'Namo Amitabha Buddha' (Namo Amitabha, meaning Homage to Amitabha Buddha).' In this way, sincerely and earnestly, make the sound continuous, completing ten recitations, chanting 'Namo Amitabha Buddha.' Because of chanting the Buddha's name, in each and every thought, one can eliminate the sins of eighty billion kalpas (aeons) of birth and death. At the time of death, one will see a golden lotus flower and immediately be reborn in the Pure Land.
The Commentary on the Contemplation Sutra says: 'Good thoughts continue until ten recitations, or even one recitation is accomplished, and one can be reborn. Because reciting the Buddha's name eliminates karmic obstacles, reciting the Buddha's name is a supreme cause.' Someone asks: 'Why can the mental effort of a short time overcome the evil deeds committed throughout a lifetime?' The Mahaprajnaparamita-sastra also raises this question. This is because this mind, although brief in time, is powerful and resolute, making a true and unwavering decision, surpassing the power of a hundred years of vows. This mind is called a great mind because the matter of abandoning the body is urgent. Just as a person who does not cherish their life on the battlefield is called a brave person.' Master Miaozong says: 'Although these people commit evil, they have already practiced contemplation, so when they are encouraged to recite the Buddha's name at the time of death, it enables them to settle their minds and achieve rebirth. This also belongs to those who rely on the urgency of their vows while being slightly lenient with the precepts.' Even if they have not cultivated Samadhi (meaning concentration) in this life, it is because the seeds of goodness from past lives have ripened. Therefore, the Ten Doubts about Pure Land says: 'Those who encounter virtuous friends at the time of death and achieve ten recitations are all due to the strength of their good karma from past lives that they encounter virtuous friends.' This explanation aligns with the meaning of fixed goodness. If one has not cultivated Samadhi originally, then it belongs to the repentance of past lives, which has varying degrees of severity.
The Contemplation Sutra records: Vaidehi's (personal name) maids were all able to be reborn.
When these words were spoken, Vaidehi and five hundred maids, hearing what the Buddha said, immediately saw the Land of Ultimate Bliss, and joy arose in their hearts, attaining the Anutpattika-dharma-ksanti (meaning realization of the non-arising and non-ceasing nature of all dharmas). The World-Honored One predicted that they would all be reborn in the Land of Ultimate Bliss.
Someone in the Commentary on the Contemplation Sutra asks: 'The Mahaprajnaparamita-sastra says that women cannot be reborn because of their deficient faculties, but in this sutra, Vaidehi and five hundred maids are reborn together. Why is this?' The answer is: 'The Mahaprajnaparamita-sastra says that women cannot be reborn because of their deficient faculties, referring to their own condition. Those who are reborn in the Land of Ultimate Bliss do not have women because of their pure faculties and detachment from desires. The faculties of the body are exquisite and superior, so there are no deficiencies. The sutra says that those who are newly born, because they have good thoughts, can all be reborn.' The Ten Doubts about Pure Land says: 'There are no women in the Land of Ultimate Bliss, nor are there any blind, deaf, or mute people.' Only the maids here...
人及盲聾瘖啞人。心念彌陀悉生彼國。
阿彌陀經 以疑惑心生西方界邊
佛言其中輩人。雖不去家舍欲。當持經戒。分檀佈施。常信佛語。欲生佛國。其人命終。自見阿彌陀佛。往至佛國。可得智慧勇猛。若人中悔。心中狐疑。不信分檀諸善得福。不信彌陀佛國往生。其人續念不絕。暫信暫不信。無所專據。續其善愿為本故得往生。其人壽終。不能得至阿彌陀佛所。便道見阿彌陀佛國界邊七寶城中。心大歡喜。便止其中。七寶水池蓮華化生。其城縱廣二千里。快樂如忉利天。不見彼佛。但見光明。心自悔責。其人于城中五百歲。乃得往至阿彌陀佛。聞經聞解。
無量壽經 不了佛智胎宮受生
佛告慈氏。彼國人民。有胎生者。汝復見不。對曰已見。其胎生者所處宮殿。或百由旬。或五百由旬。各于其中。受諸快樂。如忉利天。慈氏白佛。何因何緣。彼國人民。胎生化生。佛言。若有眾生。以疑惑心。修諸功德。愿生彼國。不了佛智。不思議智。不可稱智。大乘廣智。無等無倫最上勝智。於此諸智。疑惑不信。然猶信罪福。修習善本。愿生其國。此諸眾生。生彼宮殿。壽五百歲。常不見佛。不聞法。不見僧。是故於彼謂之胎生。若有眾生。明信佛智乃至勝智。作諸功德。信心迴向。此諸眾生
【現代漢語翻譯】 現代漢語譯本 人和盲、聾、啞人，心中唸誦阿彌陀佛，都能往生到那個國度。
《阿彌陀經》中說，以疑惑之心往生西方極樂世界的人，會居住在邊地。
佛說：『這些人中，即使沒有出家捨棄世俗慾望，但能遵守經書戒律，進行佈施，經常相信佛的話語，希望往生佛國。這樣的人命終時，會親自見到阿彌陀佛，前往佛國，獲得智慧和勇猛。如果有人後來後悔，心中狐疑不定，不相信佈施等善行能帶來福報，不相信能往生阿彌陀佛的國度，雖然持續唸佛，但時而相信時而不相信，沒有明確的依靠。因為他們持續的善愿為根本，所以也能往生，但這樣的人壽命終結時，不能直接到達阿彌陀佛的住所，而是會看到阿彌陀佛國界的邊地，一座七寶城中。他們心中非常歡喜，就停留在那裡。在七寶水池的蓮花中化生，那座城池縱橫二千里，快樂如同忉利天（Trāyastriṃśa，佛教欲界六天之一）。他們見不到阿彌陀佛，只能見到光明，心中感到後悔自責。這樣的人在城中待五百歲，才能前往阿彌陀佛處，聽聞佛經和佛法。』
《無量壽經》中說，不瞭解佛的智慧，會在胎宮中受生。
佛告訴慈氏（Maitreya，即彌勒菩薩）：『那個國度的人民中，有胎生的人，你看到了嗎？』慈氏回答說：『已經看到了。那些胎生的人所居住的宮殿，有的有一百由旬（Yojana，古印度長度單位），有的有五百由旬，各自在其中享受各種快樂，如同忉利天。』慈氏問佛：『是什麼原因，什麼緣故，那個國度的人民，有的是胎生，有的是化生呢？』佛說：『如果有眾生，以疑惑之心，修習各種功德，希望往生那個國度，但不瞭解佛的智慧，不思議智，不可稱智，大乘廣智，無等無倫最上勝智。對於這些智慧，疑惑不信，但仍然相信罪福報應，修習善的根本，希望往生那個國度。這些眾生，會生在宮殿中，壽命五百歲，常常見不到佛，聽不到佛法，見不到僧眾。所以，在那個地方，稱他們為胎生。如果有眾生，明確地相信佛的智慧乃至最上勝智，做各種功德，以信心迴向，這些眾生』
【English Translation】 English version People, including the blind, deaf, and mute, who recite Amitābha (Amitābha, The Buddha of Immeasurable Light) in their hearts can all be reborn in that land.
The Amitābha Sūtra states that those who are reborn in the Western Pure Land with a mind of doubt will reside in the border regions.
The Buddha said: 'Among these people, even if they have not left home and renounced worldly desires, but can observe the precepts of the scriptures, practice giving, and constantly believe in the Buddha's words, hoping to be reborn in the Buddha's land. When such people die, they will personally see Amitābha Buddha and go to the Buddha's land, gaining wisdom and courage. If someone later regrets it, is uncertain in their heart, does not believe that giving and other good deeds can bring blessings, and does not believe in rebirth in Amitābha Buddha's land, although they continue to recite the Buddha's name, they sometimes believe and sometimes do not, without a clear reliance. Because their continuous good vows are the foundation, they can also be reborn, but when such people's lives end, they cannot directly reach Amitābha Buddha's abode. Instead, they will see the border regions of Amitābha Buddha's land, a seven-jeweled city. They will be very happy in their hearts and stay there. They will be born from lotuses in the seven-jeweled ponds. That city is two thousand li (Chinese unit of distance) in length and width, and the happiness is like that of the Trāyastriṃśa Heaven (Trāyastriṃśa, one of the six heavens of desire in Buddhism). They cannot see Amitābha Buddha, but only see the light, and they feel regret and self-reproach in their hearts. Such people will stay in the city for five hundred years before they can go to Amitābha Buddha, hear the scriptures, and understand the Dharma.'
The Infinite Life Sutra states that those who do not understand the Buddha's wisdom will be born in the womb palace.
The Buddha told Maitreya (Maitreya, the future Buddha): 'Among the people of that land, there are those who are born from the womb, have you seen them?' Maitreya replied: 'I have seen them. The palaces where those born from the womb reside are sometimes one hundred yojanas (Yojana, an ancient Indian unit of length) and sometimes five hundred yojanas, and they each enjoy various pleasures within them, like the Trāyastriṃśa Heaven.' Maitreya asked the Buddha: 'What is the reason, what is the cause, that some of the people of that land are born from the womb and some are born by transformation?' The Buddha said: 'If there are sentient beings who cultivate various merits with a mind of doubt, hoping to be reborn in that land, but do not understand the Buddha's wisdom, inconceivable wisdom, unutterable wisdom, Mahāyāna vast wisdom, unequaled and unsurpassed supreme wisdom. Regarding these wisdoms, they doubt and do not believe, but still believe in the retribution of sins and blessings, cultivate the roots of goodness, and hope to be reborn in that land. These sentient beings will be born in palaces, with a lifespan of five hundred years, and will often not see the Buddha, hear the Dharma, or see the Sangha. Therefore, in that place, they are called womb-born. If there are sentient beings who clearly believe in the Buddha's wisdom, even the supreme wisdom, do various merits, and dedicate them with faith, these sentient beings'
。於七寶華中。自然化生。加趺而坐。須臾之頃。身相光明。智慧功德。如諸菩薩。具足成就。彌勒當知。彼化生者。智慧勝故。佛言。其人作是以後。若復中悔。心意狐疑。不信作善後世得福。不信往生佛國。其人雖爾。續得往生。其人命欲終時。阿彌陀佛。即令其人于臥夢中見阿彌陀國土。心中大喜。意自念言。我悔不知益作諸善。今當往生。其人但念。口不能言。即自悔過者。疑差減少。悔無所及。其人命終。即生阿彌陀佛國。不能得前至。便道見二千里七寶城中。心獨歡喜。便止其中。於七寶浴池。蓮華化生。如第二忉利天上自然之物。于其城中五百歲竟。乃得出至阿彌陀佛所。其人聞經。心不開解。智慧不明。所居舍宅在地。不能令舍宅隨意高大在虛空中。復去阿彌陀佛大遠。不能得近。亦如第二中輩狐疑也。其人久久亦當智慧開解。知經勇猛。次如上第一輩也。所以者何。皆坐前世求道時。中悔狐疑。暫信暫不信。不信作善得其福德。皆自然得之爾。當知。生疑惑者。為失大利。是故應當明信諸佛無上智慧。
觀經疏釋日觀中雲。教令正觀。為除疑心。大本明以疑惑心修諸功德。落在邊地復受胎生故。作此觀令除疑惑也。妙宗曰。經云。不了佛智則生疑惑。疏云。故作此觀。令除疑惑。即顯此觀。
【現代漢語翻譯】 現代漢語譯本：在七寶蓮花之中，自然化生，結跏趺坐。很短的時間內，身相光明，智慧功德，如同諸位菩薩一樣，具足成就。彌勒（Maitreya，未來佛）你應該知道，那些化生的人，因為智慧殊勝的緣故。佛說，那個人在做了這些以後，如果又後悔，心中狐疑，不相信做善事後世能得到福報，不相信能夠往生佛國，這個人即使這樣，最終還是能夠往生。這個人壽命將要終結的時候，阿彌陀佛（Amitabha，西方極樂世界的教主）就會讓他在睡夢中見到阿彌陀佛的國土，心中非常歡喜，心裡想：『我後悔不知道多做善事，現在將要往生了。』這個人只是心裡想，口裡不能說，這就是自己懺悔過錯，疑惑稍微減少。後悔已經來不及了。這個人命終之後，就往生到阿彌陀佛國，不能夠立刻到達阿彌陀佛的住所，只能在半路上見到二千里遠的七寶城，心裡獨自歡喜，就停留在那裡。在七寶浴池中，蓮花化生，如同第二忉利天（Trayastrimsa，欲界六天之一）上的自然之物。在那座城中待了五百年之後，才能夠出來到達阿彌陀佛那裡。這個人聽聞佛經，心裡不能開解，智慧不明，所居住的舍宅在地上，不能夠讓舍宅隨意高大，在虛空中。離阿彌陀佛也很遠，不能夠靠近。也如同第二種中等根器的人，心懷狐疑一樣。這個人久而久之也會智慧開解，懂得佛經的精進勇猛，接下來就如同上面第一種人一樣了。這是什麼原因呢？都是因為前世求道的時候，心中後悔狐疑，一會兒相信一會兒不相信，不相信做善事能夠得到福德，這些都是自然得到的。你應該知道，產生疑惑的人，會失去很大的利益。所以應當明確相信諸佛無上的智慧。
《觀經疏》（Commentary on the Contemplation Sutra）解釋日觀時說：『教導人們正確觀想，是爲了去除疑心。』《大本》（Larger Sutra）中明確說明，以疑惑的心修習各種功德，會落在邊地，再次受胎而生。所以，修習這種觀想是爲了去除疑惑。《妙宗》（Miaozong，天臺宗的別稱）說：『經中說，不瞭解佛的智慧就會產生疑惑。』疏中說：『所以修習這種觀想，是爲了去除疑惑。』這說明這種觀想能夠去除疑惑。
【English Translation】 English version: Within the seven-jeweled lotus, they are naturally born, sitting in the lotus position. In a very short time, their physical appearance is radiant, and their wisdom and merits are complete, just like the Bodhisattvas. Maitreya (the future Buddha), you should know that those who are born in this way are due to the excellence of their wisdom. The Buddha said, 'If, after doing these things, that person regrets and harbors doubts, not believing that doing good deeds will bring blessings in future lives, and not believing that they can be reborn in the Buddha-land, even so, that person will eventually be reborn there. When that person's life is about to end, Amitabha Buddha (the lord of the Western Pure Land) will cause them to see Amitabha's land in a dream, and their heart will be filled with great joy. They will think to themselves, 'I regret not knowing to do more good deeds; now I am about to be reborn.' That person only thinks this in their heart, but cannot speak it aloud. This is self-reproach for their faults, and their doubts are slightly reduced. Regret is of no avail. When that person's life ends, they will be reborn in Amitabha Buddha's land, but they will not be able to reach Amitabha's residence immediately. Instead, they will see a seven-jeweled city two thousand miles away and be filled with joy, so they will stay there. In the seven-jeweled bathing pond, they will be born from a lotus flower, like the natural beings in the second Trayastrimsa Heaven (one of the six heavens of the desire realm). After spending five hundred years in that city, they will be able to come out and reach Amitabha Buddha. When that person hears the sutras, their heart cannot be opened, and their wisdom is not clear. The dwelling they live in is on the ground, and they cannot make it tall and large at will, in the empty sky. They are also far away from Amitabha Buddha and cannot get close. They are also like the second type of person with medium capacity, harboring doubts. That person will eventually have their wisdom opened, understand the diligence and vigor of the sutras, and then they will be like the first type of person mentioned above. What is the reason for this? It is all because in their previous lives, when seeking the Way, they regretted and doubted in their hearts, sometimes believing and sometimes not believing, not believing that doing good deeds could bring blessings. All these are naturally obtained. You should know that those who generate doubts will lose great benefits. Therefore, you should clearly believe in the unsurpassed wisdom of all Buddhas.'
The Commentary on the Contemplation Sutra explains the contemplation of the sun, saying, 'Instructing people to contemplate correctly is to remove doubts.' The Larger Sutra clearly states that cultivating various merits with a doubtful mind will result in being born in the borderlands and being reborn again. Therefore, practicing this contemplation is to remove doubts. Miaozong (another name for the Tiantai school) says, 'The sutra says that not understanding the Buddha's wisdom will generate doubts.' The commentary says, 'Therefore, practicing this contemplation is to remove doubts.' This shows that this contemplation can remove doubts.
能了佛智。若不用三觀觀落日者。則迷佛智。日觀既爾。余觀例然。故知。大師依乎佛智立今觀法。若凡小善乃至臨終迴向佛智作眾惡者。須依佛智求滅罪障。既有乘種生彼。速見三寶。不生邊地及胎宮也。
菩薩處胎經 生染著心墮懈慢國
佛言。過此西方十二億那由他剎有懈慢國。決樂安隱。人慾往生阿彌陀佛國。若從此國過。人多染著。即愿生其中。遂不得到彌陀佛土。若人見此。不貪不愛。即得越過至安樂國。
彌陀經鈔曰。此懈慢國。即無量壽經所謂疑城。佛恐眾生唸佛生疑。故現此國也。問既云懈慢。何得快樂。答若對極樂即為懈慢。若對娑婆即為快樂也。
平等覺經 凈土聲聞修行證果
無量清凈佛國。其諸菩薩阿羅漢。各自行道。中有在地講經。誦經坐禪者。有在虛空講經經行者。中有未得須陀洹道者。則得須陀洹道。未得斯陀含道者。則得斯陀含道。未得阿那含道者。則得阿那含道。未得阿羅漢道者。則得阿羅漢道。未得阿惟越致者。則得阿惟越致。各自行道。莫不歡喜。又彌陀經云。彼佛弟子皆阿羅漢。非是算數。又觀經中中三品人。生彼聞法。皆得阿羅漢果。
十疑論曰。彼無二乘之心。純一大乘清凈良伴。觀經疏問曰。依往生論。二乘種不生。觀經中
【現代漢語翻譯】 現代漢語譯本：能夠了解佛的智慧。如果不用空、無相、無作這三種觀（三觀）來觀察落日，就會迷惑于佛的智慧。觀察落日是這樣，其餘的觀想也是同樣的道理。所以要知道，大師是依據佛的智慧來建立現在的觀想方法。如果凡夫的小善，乃至臨終時迴向佛的智慧，或者造作各種惡業的人，都必須依靠佛的智慧來求得滅除罪障。這樣，就能夠憑藉乘願力往生到極樂世界，迅速見到三寶，不至於出生在邊地或者胎宮之中。
菩薩處胎經說：如果生起染著之心，就會墮落到懈慢國。
佛說：越過此西方十二億那由他（nayuta，數量單位，表示極大的數目）佛剎，有一個懈慢國，那裡的人追求安穩快樂。如果有人想要往生阿彌陀佛國，從這個國家經過時，很多人會生起染著之心，就希望往生到這個國家，於是就不能到達阿彌陀佛的國土。如果有人見到這個國家，不貪戀不愛著，就能越過它到達安樂國。
彌陀經鈔中說：這個懈慢國，就是無量壽經中所說的疑城。佛恐怕眾生唸佛時生起疑惑，所以顯現出這個國家。有人問：既然說是懈慢國，為什麼會快樂呢？回答說：如果和極樂世界相比，那就是懈慢；如果和娑婆世界相比，那就是快樂了。
平等覺經說：在無量清凈的佛國中，那些菩薩和阿羅漢（arhat，斷盡煩惱，證得解脫的聖者）各自修行。有的在地上講經、誦經、坐禪，有的在虛空中講經、經行。其中沒有證得須陀洹道（sotapanna，預流果）的，就證得須陀洹道；沒有證得斯陀含道（sakadagami，一來果）的，就證得斯陀含道；沒有證得阿那含道（anagami，不還果）的，就證得阿那含道；沒有證得阿羅漢道的，就證得阿羅漢道；沒有證得阿惟越致（avaivartika，不退轉）的，就證得阿惟越致。各自修行，沒有不歡喜的。而且彌陀經中說，阿彌陀佛的弟子都是阿羅漢，數量眾多，無法計算。觀經中，下品三類人往生到極樂世界后，聽聞佛法，都能證得阿羅漢果。
十疑論中說：極樂世界沒有二乘（聲聞乘和緣覺乘）的心，只有純粹的大乘清凈的善友。觀經疏中問道：依據往生論，二乘的種子不能往生，觀經中...
【English Translation】 English version: One can understand the Buddha's wisdom. If one does not use the three contemplations (emptiness, signlessness, and non-action) to observe the setting sun, one will be deluded about the Buddha's wisdom. Observing the sun is like this, and the same principle applies to other contemplations. Therefore, know that the Great Master establishes the present method of contemplation based on the Buddha's wisdom. If ordinary people perform small good deeds, or even dedicate their merits to the Buddha's wisdom at the time of death, or if they commit various evil deeds, they must rely on the Buddha's wisdom to seek the eradication of their karmic obstacles. In this way, they can be reborn in the Pure Land by the power of their vows, quickly see the Three Jewels, and not be born in border regions or wombs.
The Bodhisattva Womb Sutra says: If one develops an attachment, one will fall into the Land of Indolence.
The Buddha said: Beyond this Western direction, twelve billion nayutas (nayuta, a unit of quantity, representing a very large number) of Buddha lands away, there is a Land of Indolence, where people seek peace and happiness. If someone wants to be reborn in Amitabha Buddha's land and passes through this country, many will develop attachments and desire to be reborn there, and thus will not reach Amitabha Buddha's land. If someone sees this country and is neither greedy nor attached, they can pass through it and reach the Land of Bliss.
The Commentary on the Amitabha Sutra says: This Land of Indolence is the City of Doubt mentioned in the Infinite Life Sutra. The Buddha fears that sentient beings will develop doubts when reciting the Buddha's name, so he manifests this country. Someone asks: Since it is called the Land of Indolence, why is it happy? The answer is: Compared to the Land of Ultimate Bliss, it is indolent; compared to the Saha world, it is happy.
The Sutra of Equal Enlightenment says: In the immeasurable pure Buddha lands, the Bodhisattvas and Arhats (arhat, a saint who has exhausted afflictions and attained liberation) each practice the Way. Some are on the ground lecturing on the scriptures, reciting the scriptures, and meditating; some are in the sky lecturing on the scriptures and walking. Among them, those who have not attained the Sotapanna path (sotapanna, stream-enterer) will attain the Sotapanna path; those who have not attained the Sakadagami path (sakadagami, once-returner) will attain the Sakadagami path; those who have not attained the Anagami path (anagami, non-returner) will attain the Anagami path; those who have not attained the Arhat path will attain the Arhat path; those who have not attained Avaivartika (avaivartika, non-retrogression) will attain Avaivartika. Each practices the Way, and none are not joyful. Moreover, the Amitabha Sutra says that the disciples of Amitabha Buddha are all Arhats, and their number is vast and cannot be calculated. In the Contemplation Sutra, the three types of people in the lower grades, after being reborn in the Pure Land and hearing the Dharma, can all attain the Arhat fruit.
The Treatise on Ten Doubts says: There is no mind of the Two Vehicles (Sravaka Vehicle and Pratyekabuddha Vehicle) in the Pure Land, only pure Mahayana good companions. The Commentary on the Contemplation Sutra asks: According to the Treatise on Rebirth, the seeds of the Two Vehicles cannot be reborn, but in the Contemplation Sutra...
輩小乘得生何耶。答正處小行不生。要由垂終發大乘種。爾乃得生。以其先多學小。至彼聞苦空無常。發其本解。元證小果。得小果已。于小不住。必還入大。妙宗曰。迴心故得生。慣習故證小。知大證小。不執偏真而為究竟。不久證大也。
無量壽經 揀五逆謗法不得往生
四十八愿第十八云。設我得佛。十方眾生。至心信樂。欲生我國。乃至十念。若不生者。不取正覺。唯除五逆誹謗正法。又下捲雲。諸有聞佛名號。信心歡喜。乃至一念。迴向愿生即得往生。唯除五逆誹謗正法。
觀經疏云。大本五逆謗法不得生。此觀經逆罪得生。釋有兩義。約人造罪有上有下。上根如世王造逆。必有重悔。令罪消薄。容使得生。下根造逆多無重悔。故不得生。二者約行。行有定散。觀佛三昧名定。修余善業為散。散善力微。不除五逆。不得往生。大本就此。故言不生。此經明觀故說得生。
無量壽經 三輩修因往生之相
佛言。十方眾生愿生彼國。凡有三輩。其上輩者。舍家棄欲。而作沙門。發菩提心。一向專念無量壽佛。修諸功德。愿生彼國。是人壽終。無量壽佛與諸大眾。現其人前。即隨彼佛。生七寶華中。住不退轉。智慧勇猛。神通自在。其中輩人。至心願生彼國。雖復不作沙門。大修
【現代漢語翻譯】 現代漢語譯本 問：修習小乘的人會往生到哪裡？ 答：如果只是安於小乘的修行，是不能往生的。必須在臨終時發起大乘的種子，才能往生。因為他們先前大多學習小乘，到了西方極樂世界，聽聞苦、空、無常的道理，啓發了他們原本的理解，從而證得小乘的果位。得到小乘果位后，他們不會停留在小乘，必定會回入大乘。《妙宗》中說：『因為迴心向大乘，所以能夠往生；因為慣於修習小乘，所以證得小果。知道大乘的道理而證得小果，不執著于偏頗的真理而認為是究竟，不久就能證得大乘的果位。』
《無量壽經》 揀擇五逆、誹謗正法的人不得往生
四十八愿中的第十八愿說：『假設我成佛時，十方眾生，以至誠之心信樂，想要往生我的國土，乃至念十聲佛號，如果不能往生，我就不成佛。』但五逆罪和誹謗正法的人除外。下卷又說：『凡是聽聞佛的名號，以信心歡喜，乃至唸一聲佛號，迴向發願往生，就能往生。』但五逆罪和誹謗正法的人除外。
《觀經疏》中說：『《大本》中說犯五逆罪、誹謗正法的人不得往生，而此《觀經》中說犯逆罪的人可以往生。』對此有兩種解釋：一是根據人所造的罪業有輕重之分。上根器的人，如國王造了逆罪，必定會有深重的懺悔，使罪業減輕，或許可以往生。下根器的人造了逆罪，大多沒有深重的懺悔，所以不得往生。二是根據修行的方法。修行有定和散兩種。觀佛三昧稱為『定』，修習其他善業稱為『散』。散善的力量微弱，不能消除五逆罪，所以不得往生。《大本》就是指這種情況，所以說不得往生。此《觀經》闡明觀想的方法，所以說可以往生。
《無量壽經》 三輩修因往生的情形
佛說：『十方眾生髮愿往生彼國，大致分為三類。上輩的人，捨棄家庭和慾望，出家做沙門（指佛教出家人），發起菩提心（指追求覺悟的心），一心專念阿彌陀佛（Amitabha Buddha），修習各種功德，發願往生彼國。』這種人臨命終時，阿彌陀佛（Amitabha Buddha）與諸位聖眾，會顯現在他的面前。他立即跟隨佛，往生到七寶蓮花之中，住在不退轉的境界，智慧勇猛，神通自在。中輩的人，以至誠之心發願往生彼國，即使沒有出家做沙門，大大地修
【English Translation】 English version Question: Where do those of the Lesser Vehicle (Hinayana) get reborn? Answer: Those who are content with the practices of the Lesser Vehicle are not reborn [in the Pure Land]. It is necessary that they arouse the seeds of the Great Vehicle (Mahayana) at the time of death in order to be reborn. Because they have mostly studied the Lesser Vehicle beforehand, upon arriving there [in the Pure Land], they hear of suffering, emptiness, and impermanence, which awakens their original understanding, thereby realizing the fruits of the Lesser Vehicle. Having attained the fruits of the Lesser Vehicle, they do not dwell in the Lesser Vehicle, but will surely return to the Great Vehicle. The Miao Zong says: 'Because of turning their minds [towards the Great Vehicle], they are able to be reborn; because of being accustomed to the practices [of the Lesser Vehicle], they realize the small fruits. Knowing the Great [Vehicle] and realizing the small fruits, they do not cling to partial truth as ultimate, and will soon realize the Great [Vehicle].'
The Infinite Life Sutra - Selecting those who commit the Five Heinous Offenses and slander the Dharma, who cannot be reborn
The Eighteenth Vow of the Forty-Eight Vows states: 'If, when I attain Buddhahood, the sentient beings of the ten directions, with sincere faith and joy, desire to be born in my country, even with ten recitations [of my name], should they not be born there, may I not attain perfect enlightenment.' Except for those who commit the Five Heinous Offenses and slander the True Dharma. Furthermore, the lower scroll states: 'All those who hear the name of the Buddha, with faith and joy, even with one recitation, dedicating their merit and vowing to be born [there], will be reborn.' Except for those who commit the Five Heinous Offenses and slander the True Dharma.
The Commentary on the Contemplation Sutra states: 'The Larger Version says that those who commit the Five Heinous Offenses and slander the Dharma cannot be born, while this Contemplation Sutra says that those who commit rebellious offenses can be born.' There are two explanations for this: First, based on the severity of the offenses committed by people. Those of superior capacity, such as a king who commits a rebellious offense, will surely have deep repentance, causing the offense to diminish, and may be able to be born. Those of inferior capacity who commit a rebellious offense mostly do not have deep repentance, therefore they cannot be born. Second, based on the practices. Practices are divided into fixed and scattered. Contemplation of the Buddha Samadhi is called 'fixed,' while cultivating other good deeds is called 'scattered.' The power of scattered good deeds is weak and cannot eliminate the Five Heinous Offenses, therefore they cannot be born. The Larger Version refers to this situation, therefore it says they cannot be born. This Sutra elucidates the method of contemplation, therefore it says they can be born.
The Infinite Life Sutra - The Appearances of the Three Grades of Cultivation and the Causes of Rebirth
The Buddha said: 'Sentient beings of the ten directions who vow to be born in that country are generally divided into three grades. Those of the highest grade renounce their homes and desires, become shramanas (Buddhist renunciates), arouse the bodhicitta (the mind of enlightenment), and single-mindedly recite the name of Amitabha Buddha, cultivate various merits, and vow to be born in that country.' When these people approach the end of their lives, Amitabha Buddha and all the holy assembly will appear before them. They immediately follow the Buddha and are born in a seven-jeweled lotus flower, dwelling in the state of non-retrogression, with courageous wisdom and unobstructed supernatural powers. Those of the middle grade, with sincere hearts, vow to be born in that country, even if they do not become shramanas, greatly cultivate
功德。當發無上菩提之心。一向專念無量壽佛。多少修善。奉持齋戒。起立塔像。飯食沙門等。以此迴向愿生彼國。其人臨終。無量壽佛化現其身。與諸大眾現其人前。即隨化佛往生其國。住不退轉。功德智慧次上輩也。其下輩人。至心欲生彼國。假使不作諸功德。當發無上菩提之心。一向專意乃至十念。若聞深法。歡喜信樂不生疑惑。乃至一念念于彼佛。此人臨終。夢見彼佛。亦得往生。功德智慧次中輩也。
觀經疏曰。觀經九品。為令識位之上中下。即是大本三品也。孤山刊正記曰。大本三輩。但齊觀經六品。以彼三輩純明善行。不及惡人故也。靈芝謂。大本三品。皆曾發心。可對觀經上品。中下二品。則非所對。況復行因與今全別。輔正解曰。天臺以今經九品。會同大本三輩。乃約彼此位次高下相同而會。不約行因發心之相以會三品也。
無量壽經 較量二土修善不同
佛言。後世人得佛經語。當熟思之。能于其中。端心正行。主行為善。率化其下。轉相敕令。各自端守。廣殖德本。布恩施惠。忍辱精進。一心智慧。正心正意。齋戒清凈一日一夜。勝在無量壽國為善百歲。所以者何。彼佛國土。無為自然皆積眾善。無毛髮之惡。故於此修善十日十夜。勝於他方諸佛國中為善千歲。以他方佛國
【現代漢語翻譯】 現代漢語譯本：功德。應當發起無上菩提之心（至高無上的覺悟之心），一心專注唸誦無量壽佛（阿彌陀佛）。無論做了多少善事，奉行齋戒，建造佛塔佛像，供養僧人等，都以此功德迴向，愿往生到西方極樂世界。這樣的人臨終時，無量壽佛會化現其身，與諸菩薩大眾顯現在他面前，他便跟隨化現的佛往生到西方極樂世界，住在不退轉的境界。這樣的功德和智慧屬於上輩往生。下輩往生的人，如果真心想往生到西方極樂世界，即使沒有做各種功德，也應當發起無上菩提之心，一心專注，乃至唸誦十聲佛號。如果聽聞到甚深佛法，歡喜信受，不生疑惑，乃至僅僅唸一聲佛號，這個人臨終時，夢中見到阿彌陀佛，也能往生。這樣的功德和智慧屬於中輩往生。
《觀經疏》說，《觀無量壽經》中的九品往生，是爲了讓人認識到品位的上中下，實際上就是《無量壽經》中的三品往生。《孤山刊正記》說，《無量壽經》中的三輩往生，只相當於《觀無量壽經》中的六品往生，因為《無量壽經》中的三輩往生純粹是說明善行，沒有涉及到惡人。《靈芝》認為，《無量壽經》中的三品往生，都是曾經發過菩提心的，可以對應《觀無量壽經》中的上品往生，中品和下品往生則無法對應。況且他們所修的因和現在所修的因完全不同。《輔正解》說，天臺宗用《觀無量壽經》中的九品往生，會合《無量壽經》中的三輩往生，是按照彼此品位的次第高下相同來會合，而不是按照所修的因和發心的情況來會合三品往生。
《無量壽經》 比較兩個世界的修善不同
佛說，後世的人得到佛經的教誨，應當仔細思考。如果能夠從中端正心思，行為正直，主要以行善為主，引導教化下屬，互相告誡，各自端正操守，廣泛種植功德之本，廣施恩惠，忍辱精進，一心一意，增長智慧，正心正意，齋戒清凈一天一夜，勝過在無量壽佛國（阿彌陀佛的極樂世界）行善一百年。這是什麼原因呢？因為阿彌陀佛的國土，無為自然，都是積累的各種善行，沒有一絲一毫的惡。所以在這裡修善十天十夜，勝過在其他方世界的佛國中行善一千年。因為其他方世界的佛國
【English Translation】 English version: Merit. One should generate the mind of Anuttara-Samyak-Sambodhi (unsurpassed perfect enlightenment), and single-mindedly focus on reciting Amitabha Buddha (Immeasurable Life Buddha). No matter how much good one does, observing precepts, building pagodas and images, offering food to monks, etc., one should dedicate this merit, vowing to be reborn in that Pure Land. When such a person approaches death, Amitabha Buddha will manifest his body, appearing before them with all the Bodhisattvas, and they will follow the manifested Buddha to be reborn in that country, dwelling in the state of non-retrogression. Such merit and wisdom belong to the upper level of rebirth. Those of the lower level, if they sincerely desire to be reborn in that country, even if they do not perform various merits, they should generate the mind of Anuttara-Samyak-Sambodhi, and single-mindedly focus, even reciting the Buddha's name ten times. If they hear profound Dharma, rejoice and believe without doubt, even if they only recite the Buddha's name once, this person, when approaching death, will see Amitabha Buddha in a dream and will also be reborn. Such merit and wisdom belong to the middle level of rebirth.
The Commentary on the Contemplation Sutra says that the nine levels of rebirth in the Contemplation Sutra are to make people recognize the upper, middle, and lower levels, which are actually the three levels in the Larger Sutra. The Record of Correction by Gushan says that the three levels in the Larger Sutra only correspond to the six levels in the Contemplation Sutra because the three levels in the Larger Sutra purely explain good deeds and do not involve evil people. Lingzhi believes that the three levels in the Larger Sutra all involve those who have generated the Bodhi mind, which can correspond to the upper level in the Contemplation Sutra, while the middle and lower levels cannot correspond. Moreover, the causes they cultivate are completely different from the causes we cultivate now. The Auxiliary Explanation says that the Tiantai school uses the nine levels of rebirth in this sutra to combine with the three levels in the Larger Sutra, which is to combine them according to the similarity of the order of their levels, not according to the causes they cultivate and the state of their mind.
The Infinite Life Sutra: Comparing the Differences in Cultivating Goodness in Two Lands
The Buddha said, 'People in later generations who obtain the teachings of the Buddha's sutras should contemplate them carefully. If they can, from within them, rectify their minds and act righteously, mainly focusing on doing good, guiding and teaching their subordinates, mutually admonishing each other, each upholding their own integrity, widely planting the roots of virtue, generously bestowing kindness and grace, practicing patience and diligence, with one mind and intention, increasing wisdom, with a correct mind and correct intention, observing precepts and maintaining purity for one day and one night, it is superior to doing good for a hundred years in the Land of Immeasurable Life (Amitabha Buddha's Pure Land). Why is this so? Because in Amitabha Buddha's land, it is non-contrived and natural, all accumulated with various good deeds, without a single hair of evil. Therefore, cultivating goodness here for ten days and ten nights is superior to cultivating goodness for a thousand years in other Buddha lands. Because other Buddha lands'
為善者多。為惡者少故。唯此多惡無有自然。心勞形困。飲苦食毒。吾哀汝等。苦心誨諭。教令修善。
無量壽經 往生凈土菩薩眾多
彌勒白佛言。於此世界。有幾不退菩薩往生極樂。佛告彌勒。於此世界。有六十七億不退菩薩。往生彼國。一一菩薩。已曾供養無數諸佛。次如彌勒者也。諸小行菩薩。及修習少功德者。不可稱計。皆當往生。又不但我剎諸菩薩往生。他方佛土。如遠照佛剎。有百八十億菩薩。皆當往生。乃至不但此十四佛國諸菩薩往生。十方世界無量佛國。往生者甚多無數。若我具說。一劫尚未能盡。今略說耳。
無量壽經 法滅留經百歲度人
若有聞此經者。于無上道。終不退轉。是故應當專心說行。吾說此經法。令見無量壽佛及其國土。所當爲者。皆可求之。無得以我滅度之後復生疑惑。當來之世。經道滅盡。我以慈愍。特留此經。止住百歲。其有眾生值斯經者。隨意所愿皆可得度。其有不信讚歎稱揚阿彌陀佛名號而謗毀者。五劫之中。當墮地獄具受眾苦。
無量壽經 勸各精進努力求之
佛告彌勒。諸天人等。無量壽國。微妙安樂。清凈若此。何不力為善。念道之自然。著于無上下。洞達無邊際。宜各勤精進。努力自求之。必得超絕去。往生安養國。橫
【現代漢語翻譯】 現代漢語譯本：行善的人多，作惡的人少。只是這眾多的惡念並非自然產生，而是心神疲勞、形體困頓所致，如同飲苦水、食毒藥一般。我哀憐你們，苦口婆心地教誨開導，教導你們修行向善。
《無量壽經》 往生凈土的菩薩眾多
彌勒菩薩稟告佛說：『在這個世界，有多少不退轉的菩薩往生到極樂世界？』佛告訴彌勒菩薩說：『在這個世界，有六十七億不退轉的菩薩往生到極樂凈土。每一位菩薩，都曾經供養過無數諸佛，他們的修行僅次於彌勒菩薩。』那些修行小乘佛法的菩薩，以及修習少量功德的人，數量多得不可計數，都將往生到極樂世界。而且，不僅僅是我這個佛土的菩薩往生，其他佛土也有菩薩往生。比如遠照佛剎（Far-shining Buddha Land），有一百八十億菩薩，都將往生。乃至不僅僅是這十四個佛國的菩薩往生，十方世界無量佛國的往生者非常多，數不勝數。如果我詳細解說，一個劫的時間也說不完，現在只是簡略地說說罷了。
《無量壽經》 法滅之時，留經百年度人
如果有聽聞這部經的人，對於無上佛道，終究不會退轉。所以應當專心宣說和奉行。我說這部經法，是爲了讓你們見到無量壽佛（Amitabha Buddha）以及他的國土。你們應當做的事情，都可以通過修行這部經來求得。不要在我滅度之後又產生疑惑。當未來的時代，佛經教法將要滅盡之時，我以慈悲憐憫之心，特別留下這部經，住世一百年。那些有緣遇到這部經的眾生，隨自己的意願都可以得到救度。那些不相信、不讚嘆、不稱揚阿彌陀佛（Amitabha Buddha）名號反而誹謗詆譭的人，將在五劫的時間裡，墮入地獄，飽受各種痛苦。
《無量壽經》 勸勉大家精進努力求得往生
佛告訴彌勒菩薩：『諸位天人和大眾，無量壽佛國（Amitabha』s Land）微妙安樂，清凈莊嚴如此。為何不努力行善，遵循佛法的自然規律，執著于無上無下的境界，通達無邊無際的真理？應當各自勤奮精進，努力自己去求得往生，必定能夠超越世俗，往生到安養國（Land of Peace and Bliss）。』
【English Translation】 English version: Those who do good are many, those who do evil are few. However, this abundance of evil is not natural. It arises from mental fatigue and physical exhaustion, like drinking bitter water and eating poison. I pity you and earnestly teach and guide you, instructing you to cultivate goodness.
'The Infinite Life Sutra' - Numerous Bodhisattvas Reborn in the Pure Land
Maitreya (Buddha of the Future) said to the Buddha, 'In this world, how many non-regressing Bodhisattvas are reborn in the Land of Ultimate Bliss?' The Buddha told Maitreya, 'In this world, there are sixty-seven billion non-regressing Bodhisattvas reborn in that land. Each Bodhisattva has made offerings to countless Buddhas. Their practice is second only to Maitreya. Those Bodhisattvas who practice the Lesser Vehicle, and those who cultivate small amounts of merit, are countless and will all be reborn there. Moreover, it is not only the Bodhisattvas of my Buddha-land who are reborn there, but also Bodhisattvas from other Buddha-lands. For example, in the Far-shining Buddha Land, there are one hundred and eighty billion Bodhisattvas who will all be reborn there. Furthermore, it is not only the Bodhisattvas of these fourteen Buddha-lands who are reborn there, but also countless beings from the immeasurable Buddha-lands of the ten directions. If I were to describe it in detail, it would take an entire kalpa (aeon) to finish. I am only speaking briefly now.'
'The Infinite Life Sutra' - Retaining the Sutra for a Hundred Years to Deliver People When the Dharma Declines
If anyone hears this sutra, they will never regress from the unsurpassed path. Therefore, you should wholeheartedly speak and practice it. I speak this sutra so that you may see Amitabha Buddha (Infinite Life Buddha) and his land. Whatever you should do, you can seek it through this sutra. Do not be doubtful after my extinction. In the future, when the sutras and teachings are about to disappear, I, with compassion, will especially leave this sutra to remain for one hundred years. Those sentient beings who encounter this sutra can be delivered according to their wishes. Those who do not believe, praise, or extol the name of Amitabha Buddha (Buddha of Immeasurable Light) but instead slander and defame him, will fall into hell for five kalpas (aeons) and suffer all kinds of torments.
'The Infinite Life Sutra' - Exhorting Everyone to Strive Diligently to Seek Rebirth
The Buddha told Maitreya, 'O gods and humans, the Land of Infinite Life (Amitabha』s Land) is wonderfully peaceful and pure. Why not strive to do good, follow the natural course of the Dharma, be attached to the state of neither above nor below, and penetrate the boundless truth? You should each diligently strive and make efforts to seek it yourselves. You will surely be able to transcend the mundane and be reborn in the Land of Peace and Bliss (Sukhavati).'
截五惡道。惡趣自然閉。升道無窮極。易往而無人。其國不逆違。自然之所牽。何不棄世事。勤行求道德。可獲極長生。壽樂無有極。
無量壽經 無量壽佛光明普照
佛告阿難。無量壽佛。威神光明。最尊第一。諸佛光明。所不能及。或有佛光。照百佛世界。或千佛世界。取要言之。乃照東方恒沙佛剎。南西北方四維上下。亦復如是。或有佛光。照於七尺。或照一由旬。如是轉倍。乃至照一佛剎。是故無量壽佛。號無量光佛。無邊光佛。無礙光佛等。其有眾生遇斯光者。三垢消滅。身意柔軟。歡喜踴躍。善心生焉。若在三塗。見此光明。無復苦惱。壽終之後。皆蒙解脫。
無量壽經 寶缽飲食自然盈滿
彼佛國土。諸往生者所處宮殿。衣服寶器。自然在前。金銀琉璃等缽。隨意而至。百味飲食。自然盈滿。雖有此食。實無食者。但見色聞香。意以為食。自然飽足。身心柔軟。無所味著。事已化去。時至復現。又平等覺經。大彌陀經並云。阿彌陀佛菩薩阿羅漢。悉有自然七寶缽。缽中百味飲食。不類世間天上乃八方上下。飲食中精味香味無比。自然化生。欲得甜醋。在所欲得。所食不多不少。亦不言美惡。食訖化去。皆清凈無染所食。但用作氣力耳。往生論云。愛樂佛法味。禪三昧為食。
【現代漢語翻譯】 現代漢語譯本 斷絕五種惡道，惡趣自然關閉。通往極樂世界的道路沒有止境，雖然容易前往卻沒有人去。極樂世界沒有阻礙違逆，完全由自然規律牽引。為何不拋棄世俗之事，勤奮修行追求道德？這樣可以獲得極長的壽命，享受無盡的快樂。
《無量壽經》 無量壽佛光明普照
佛告訴阿難：『無量壽佛的威德神力和光明，最為尊貴，位居第一，所有其他佛的光明都無法相比。有的佛光，照耀百個佛世界；有的照耀千個佛世界。總而言之，無量壽佛的光明照耀東方恒河沙數般的佛剎（Buddha-kshetra，佛所教化的國土），南西北方、四維（東南、東北、西南、西北）上下，也是如此。有的佛光，照耀七尺；有的照耀一由旬（Yojana，古印度長度單位）；這樣成倍增長，乃至照耀一個佛剎。因此，無量壽佛，被稱為無量光佛、無邊光佛、無礙光佛等等。凡是眾生遇到這種光明，貪慾、嗔恚、愚癡三種煩惱（三垢）就會消滅，身心變得柔軟，歡喜雀躍，善良的心念就會產生。如果身處地獄、餓鬼、畜生三惡道（三塗），見到這種光明，就沒有苦惱，壽命終結之後，都能得到解脫。』
《無量壽經》 寶缽飲食自然盈滿
在阿彌陀佛（Amitabha，音譯，意為無量光或無量壽）的國土，所有往生到那裡的人，所居住的宮殿、穿的衣服、珍寶器物，都會自然顯現在眼前。金、銀、琉璃等製成的缽，也會隨意出現。各種美味佳餚，自然充滿缽中。雖然有這些食物，實際上沒有人真正食用。只是看到食物的顏色，聞到食物的香味，心裡覺得吃了，自然就飽足。身心柔軟，沒有任何貪戀執著。事情過後，食物便會消失，時機到了又會再次出現。另外，《平等覺經》、《大彌陀經》也說，阿彌陀佛、菩薩（Bodhisattva，音譯，指發菩提心，立志成佛的眾生）、阿羅漢（Arhat，音譯，指斷盡煩惱，證得解脫的聖者），都有自然的七寶缽。缽中盛滿各種美味佳餚，不同於世間和天上的食物，而是來自八方上下，食物中的精華美味香味無比，自然化生。想要甜的酸的，都能如願得到。所吃的食物不多不少，也不說好吃不好吃。吃完之後，食物便會消失，一切都是清凈無染的。吃東西只是爲了補充氣力。往生論說，喜愛佛法的滋味，以禪定（Dhyana，通過修行而達到的精神境界）和三昧（Samadhi，音譯，指心專注一境，達到高度的平靜狀態）為食物。
【English Translation】 English version Cut off the five evil paths, and the evil realms will naturally be closed. The path to the ultimate bliss is endless, easy to go but no one goes. That land has no opposition or violation, completely drawn by natural laws. Why not abandon worldly affairs and diligently practice seeking morality? This way, you can obtain extremely long life and enjoy endless happiness.
'The Infinite Life Sutra' - The Light of Infinite Life Buddha Universally Shines
The Buddha told Ananda: 'The majestic power and light of the Infinite Life Buddha (Amitabha) are the most honored and the foremost, and the light of all other Buddhas cannot compare. Some Buddha's light illuminates a hundred Buddha-fields (Buddha-kshetra, the land where a Buddha teaches); some illuminates a thousand Buddha-fields. In short, the light of the Infinite Life Buddha illuminates Buddha-fields as numerous as the sands of the Ganges River in the east, and the same is true in the south, north, west, the four intermediate directions (southeast, northeast, southwest, northwest), above, and below. Some Buddha's light illuminates seven feet; some illuminates one Yojana (an ancient Indian unit of length); and so on, doubling until it illuminates one Buddha-field. Therefore, the Infinite Life Buddha is called the Infinite Light Buddha, the Boundless Light Buddha, the Unobstructed Light Buddha, and so on. When sentient beings encounter this light, the three defilements (greed, hatred, and delusion) will be extinguished, their bodies and minds will become soft, they will rejoice and leap for joy, and good thoughts will arise. If they are in the three evil realms (hell, hungry ghost, and animal), upon seeing this light, they will have no suffering, and after their lives end, they will all be liberated.'
'The Infinite Life Sutra' - Treasure Bowls and Food Naturally Fill
In the Buddha-land of Amitabha (Amitabha, meaning Infinite Light or Infinite Life), the palaces where all those who are reborn there reside, the clothes they wear, and the precious objects, will naturally appear before them. Bowls made of gold, silver, lapis lazuli, etc., will appear at will. All kinds of delicious food will naturally fill the bowls. Although there is this food, no one actually eats it. They only see the color of the food and smell its fragrance, and in their minds, they feel as if they have eaten, and they are naturally full. Their bodies and minds are soft, and they have no attachment to taste. After the event, the food will disappear, and when the time comes, it will reappear. Furthermore, the 'Sutra of Equal Enlightenment' and the 'Great Amitabha Sutra' also say that Amitabha Buddha, Bodhisattvas (Bodhisattva, beings who have generated Bodhicitta and aspire to Buddhahood), and Arhats (Arhat, liberated beings who have extinguished all afflictions) all have natural seven-jeweled bowls. The bowls are filled with all kinds of delicious food, different from the food in the world and in the heavens, but rather from the eight directions above and below. The essence, flavor, and fragrance of the food are incomparable, and it arises naturally. If they want sweet or sour, they can get whatever they want. They eat neither too much nor too little, and they do not say whether it is good or bad. After eating, the food will disappear, and everything is pure and undefiled. Eating is only for replenishing energy. The Rebirth Treatise says that they love the taste of the Buddha's Dharma, and they take meditation (Dhyana, a state of mind achieved through practice) and Samadhi (a state of deep concentration) as food.
安養記曰。初言實無食者。次二經謂用氣力故食。準欲界未離段食。故須食之。據滿愿子成佛。法喜禪悅食。更無餘食想。則凈土亦容實無食者。當知。彼土百味四微。既隨意而具。食與不食。安可一途。二經各說。乃適時好尚耳。
華嚴經 較量二土晝夜長短
壽量品心王菩薩言。此娑婆世界釋迦佛剎一劫。于極樂世界阿彌陀佛剎。為一日一夜。極樂世界一劫。袈裟幢世界金剛堅佛剎。為一日一夜。如是次第過百萬阿僧祇世界。最後世界一劫。于勝蓮華世界賢勝佛剎。為一日一夜。又彌陀經云。彼佛國土晝夜六時。
慈恩彌陀通贊曰。凈土晝夜各有六時。問凈土人絕無明。國無昏曉。何言晝夜。答華開金沼化生。為天曙之情。鳥宿瓊林。菩薩作時昏之想。霅川新疏曰。當知。六時應是晝三夜三。彼國眾生。身有光明。無須彌山。不以日之出沒分其晝夜。若如釋簽。謂諸天以華開華合以表晝夜。則慈恩之說或然。此則寄此方晷刻。名彼土時分耳。如華嚴所說。則西方六時。誠不可用此間寅卯等校其長短也。或不取慈恩所說。以無證據故。予閱悲華經。彼明蓮華尊佛世界乃曰。彼佛常有光明。以華合鳥棲菩薩入定。即知夜分。若風吹華散。諸鳥和鳴。菩薩從禪定起。知是晝分。
文殊說
【現代漢語翻譯】 現代漢語譯本：
《安養記》中說，最初說的是實際上沒有食物的。其次兩部經說因為要用氣力所以需要食物。按照欲界眾生還沒有脫離段食的狀況，所以需要食物。根據滿愿子成佛后，以法喜禪悅為食，不再有其他的食物的想法，那麼凈土也容許實際上沒有食物的情況。應當知道，彼土的百味四微，既然可以隨心所欲地具備，吃與不吃，怎麼能用一種方式來限定呢？兩部經各自的說法，不過是適應當時的喜好罷了。 《華嚴經》中，比較兩個世界的晝夜長短： 《壽量品》中，心王菩薩說，此娑婆世界釋迦佛剎的一劫，相當於極樂世界阿彌陀佛剎的一日一夜。極樂世界的一劫，相當於袈裟幢世界金剛堅佛剎的一日一夜。像這樣依次經過百萬阿僧祇（asaṃkhya，無數）世界，最後一個世界的一劫，相當於勝蓮華世界賢勝佛剎的一日一夜。另外，《阿彌陀經》中說，彼佛國土晝夜有六個時辰。 慈恩的《彌陀通贊》中說，凈土晝夜各有六個時辰。問：凈土的人沒有無明（avidyā，無知），國土沒有昏暗和黎明，為什麼說晝夜呢？答：蓮花在金色的水池中開放，是化生者感受天亮的景象；鳥兒在精美的樹林中棲息，菩薩們就認為是黃昏的時候。霅川的新疏中說，應當知道，六時應該是白天三個時辰，夜晚三個時辰。那個國土的眾生，身上有光明，沒有須彌山（Sumeru，宇宙中心），不用太陽的出現和隱沒來區分晝夜。如果像釋簽所說，認為諸天用花開花合來表示晝夜，那麼慈恩的說法或許是正確的。這實際上是借用此方的時刻，來命名彼土的時分罷了。如果像《華嚴經》所說，那麼西方的六時，確實不能用此間的寅卯等來校對其長短。或者不採納慈恩所說，因為沒有證據的緣故。我閱讀《悲華經》，其中說明蓮華尊佛世界時說：『彼佛常有光明，以花合鳥棲菩薩入定，即知夜分。若風吹華散，諸鳥和鳴，菩薩從禪定起，知是晝分。』 文殊說
【English Translation】 English version:
The 'An Yang Ji' states: Initially, it was said that there is actually no food. Secondly, two sutras say that food is needed because of the use of energy. According to the state of beings in the desire realm who have not yet detached from 'duan shi' (段食, coarse food), food is necessary. According to Maṇi-kañcana (滿願子) becoming a Buddha, 'dharma-joy' (法喜) and 'dhyana-bliss' (禪悅) are food, and there is no thought of other food. Then, the Pure Land also allows for the situation where there is actually no food. It should be known that the hundreds of flavors and four subtle elements of that land are available at will. Eating or not eating, how can it be limited to one way? The statements of the two sutras are merely adapting to the preferences of the time. In the 'Avataṃsaka Sūtra' (華嚴經), the lengths of day and night in two lands are compared: In the 'Lifespan Chapter', Bodhisattva Heart-King says: One kalpa (劫, eon) in this Śākyamuni Buddha-field of the Sahā world is equivalent to one day and one night in the Amitābha Buddha-field of the Sukhavati (極樂世界) world. One kalpa in the Sukhavati world is equivalent to one day and one night in the Vajra-dhrāja (袈裟幢) world of the Vajra-firm Buddha-field. In this way, passing through a million asaṃkhya (阿僧祇, countless) worlds, one kalpa in the last world is equivalent to one day and one night in the Superior Lotus world of the Worthy-Superior Buddha-field. Furthermore, the 'Amitābha Sūtra' says that the Buddha-land has six periods of time, day and night. Ci En's 'General Praise of Amitābha' says: The Pure Land has six periods of time each for day and night. Question: People in the Pure Land have no ignorance (avidyā, 無明), and the land has no darkness or dawn. Why speak of day and night? Answer: Lotuses blooming in golden ponds are the feeling of dawn for those born by transformation; birds roosting in exquisite forests are the thought of dusk for Bodhisattvas. The new commentary of Zhachuan says: It should be known that the six periods of time should be three periods for day and three periods for night. The beings of that land have light on their bodies, and there is no Mount Sumeru (Sumeru, 須彌山), so they do not use the rising and setting of the sun to distinguish day and night. If, as Shi Qian says, the devas use the opening and closing of flowers to represent day and night, then Ci En's statement may be correct. This is actually borrowing the moments of this world to name the divisions of time in that land. If it is as the 'Avataṃsaka Sūtra' says, then the six periods of time in the West cannot be compared to the 'yin mao' (寅卯) etc. of this world to measure their length. Or, Ci En's statement is not adopted because there is no evidence. I read the 'Karunikapundarika Sutra' (悲華經), which states when describing the world of the Lotus-Honored Buddha: 'That Buddha always has light. When the flowers close and the birds roost and the Bodhisattvas enter samadhi (禪定), it is known to be night. If the wind blows the flowers open and the birds sing in harmony, and the Bodhisattvas arise from samadhi, it is known to be day.' Mañjuśrī said
般若經 修一行三昧專稱佛名
文殊言。云何名一行三昧。佛言。法界一相系緣法界。是名一行三昧。欲入一行三昧。應處空閑。舍諸亂意。不取相貌。繫心一佛。專稱名字。隨佛方所。端身正向。能於一佛。唸唸相續。即是念中。能見過去現在諸佛。何以故。念一佛功德。亦與無量諸佛功德無二。皆成一如。成最正覺。
天臺止觀云。常坐三昧。出文殊說文殊問經。名一行三昧。九十日為一期。結加正坐。隨一佛方面。端坐正向。時刻相續。若坐疲極。或疾病所困。或睡蓋所覆。內外障侵奪。卻當專稱一佛名字。慚愧懺悔以命自歸。與十方佛名。功德正等。輔行釋曰。隨一佛方面等者。隨向之方。必須正西。若障起唸佛所向便故。經雖不局令向西方。既令專稱一佛。諸教所贊多在彌陀故。以西方而為一準。與十方佛等者。釋疑也。恐有人疑。何故獨令稱彌陀。是故釋云。功德正等也。
般舟經 修佛立三昧專念彌陀
佛言。何因致現在諸佛悉在前立三昧。其有四眾持戒完具。獨一處止。心念西方阿彌陀佛。今現在去是千億萬佛剎。其國名須摩提。在眾菩薩中央。說經一切常念彼佛。譬如夢中。見金寶親屬。相與娛樂。覺已說之。若人念彼佛一日晝夜。若過七日七夜。阿彌陀佛。于覺不見。
【現代漢語翻譯】 現代漢語譯本
般若經 修一行三昧專稱佛名
文殊（Manjusri，菩薩名）說：『什麼叫做一行三昧？』佛說：『法界（Dharmadhatu，宇宙萬有的本體）的統一相，心念專注於法界，這就叫做一行三昧。想要進入一行三昧，應當身處空閑之處，捨棄各種散亂的念頭，不執著于外在的相貌，一心專注於一位佛，專心稱念他的名字，隨著佛所在的方位，端正身體面向那個方向，能夠對一位佛，唸唸相續不斷，這樣在念佛之中，就能見到過去、現在的所有佛。為什麼呢？因爲念一位佛的功德，也與無量諸佛的功德沒有差別，都成就統一的真如，成就最圓滿的覺悟。』
天臺止觀（Tiantai Zhi Guan，天臺宗的止觀修行方法）中說：『常坐三昧（Changzuo Sanmei，一種禪修方法），出自文殊說文殊問經（Manjusri』s Questions Sutra），名為一行三昧，以九十日為一個週期。結跏趺坐（Jiafu zuo，一種坐姿），隨著一位佛的方位，端坐面向那個方向，時刻相續不斷。如果坐得疲憊不堪，或者被疾病所困擾，或者被睡眠所覆蓋，內外障礙侵擾，就應當專心稱念一位佛的名字，以慚愧心懺悔，以生命歸依。與十方佛（Shi Fang Fo，指所有方向的佛）的名號功德相等。』輔行釋（Fuxing Shi，天臺宗的註釋書）中解釋說：『隨著一位佛的方位等，隨著所朝向的方位，必須是正西方。如果障礙生起，唸佛所朝向的方位就改變了。經文雖然沒有侷限於朝向西方，既然讓人專心稱念一位佛，各教派所讚歎的多數是阿彌陀佛（Amitabha Buddha），所以以西方作為標準。與十方佛相等，這是爲了消除疑惑。恐怕有人疑惑，為什麼只讓人稱念阿彌陀佛？所以解釋說，功德是相等的。』
般舟經 修佛立三昧專念彌陀
佛說：『什麼原因能使現在諸佛都顯現在眼前，成就佛立三昧（Foli Sanmei，一種禪定狀態）？如果有四眾弟子（Sizhong dizi，比丘、比丘尼、優婆塞、優婆夷）持戒圓滿具足，獨自居住在一處，心中憶念西方阿彌陀佛，現在正前往那千億萬佛剎（Fosha，佛的國土），那個國家名叫須摩提（Sukhavati，極樂世界），在眾多菩薩的中央，宣說經典，一切時常憶念那尊佛。譬如在夢中，見到金銀財寶和親屬，互相娛樂，醒來後述說這件事。如果有人憶念那尊佛，一日晝夜，或者超過七日七夜，阿彌陀佛，就會在覺醒時顯現在眼前。』
【English Translation】 English version
The Prajna Sutra: Cultivating the One-Practice Samadhi by Solely Reciting the Buddha's Name
Manjusri (Manjusri, a Bodhisattva) said, 'What is called the One-Practice Samadhi?' The Buddha said, 'The unified aspect of the Dharmadhatu (Dharmadhatu, the essence of all phenomena in the universe), focusing the mind on the Dharmadhatu, this is called the One-Practice Samadhi. To enter the One-Practice Samadhi, one should dwell in a secluded place, abandon all distracting thoughts, not cling to external appearances, focus the mind on one Buddha, and wholeheartedly recite his name. Following the direction where the Buddha is, straighten the body and face that direction. Being able to continuously remember one Buddha, moment after moment, in this remembrance, one can see all the Buddhas of the past and present. Why? Because the merit of remembering one Buddha is no different from the merit of countless Buddhas; all attain the unified Suchness and achieve the most perfect enlightenment.'
The Tiantai Zhi Guan (Tiantai Zhi Guan, the Tiantai school's method of meditation) says, 'The Constant-Sitting Samadhi (Changzuo Sanmei, a type of meditation), comes from the Manjusri』s Questions Sutra, and is called the One-Practice Samadhi, with ninety days as one period. Sit in the lotus position (Jiafu zuo, a sitting posture), following the direction of one Buddha, sit upright facing that direction, continuously moment after moment. If one becomes exhausted from sitting, or is troubled by illness, or is covered by sleep, or is invaded by internal and external obstacles, then one should wholeheartedly recite the name of one Buddha, repent with shame, and take refuge with one's life. It is equal to the merit of the names of the Buddhas of the ten directions (Shi Fang Fo, referring to Buddhas in all directions).' The Fuxing Shi (Fuxing Shi, a Tiantai commentary) explains, 'Following the direction of one Buddha, etc., following the direction one faces, it must be due west. If obstacles arise, the direction one faces while reciting the Buddha changes. Although the sutra does not limit it to facing west, since it instructs one to wholeheartedly recite one Buddha, and most schools praise Amitabha Buddha (Amitabha Buddha), therefore the west is taken as the standard. Being equal to the Buddhas of the ten directions, this is to dispel doubts. Fearing that someone might doubt, why only instruct one to recite Amitabha Buddha? Therefore, it explains that the merits are equal.'
The Pratyutpanna Sutra: Cultivating the Standing-Buddha Samadhi by Solely Reciting Amitabha
The Buddha said, 'What causes all the Buddhas of the present to appear before one, achieving the Standing-Buddha Samadhi (Foli Sanmei, a state of meditation)? If the fourfold assembly (Sizhong dizi, Bhikshus, Bhikshunis, Upasakas, Upasikas) uphold the precepts completely, dwell alone in one place, and remember in their minds Amitabha Buddha of the Western Pure Land, now going to that billions of Buddha-lands (Fosha, Buddha's land), that country is called Sukhavati (Sukhavati, the Pure Land of Ultimate Bliss), in the center of many Bodhisattvas, expounding the scriptures, constantly remembering that Buddha at all times. It is like in a dream, seeing gold, silver, treasures, and relatives, enjoying each other's company, and recounting it after waking up. If someone remembers that Buddha for one day and night, or for more than seven days and seven nights, Amitabha Buddha will appear before them in their awakened state.'
夢中見之。心作念時。諸佛國土。大山須彌。幽冥之處。悉為開闢。不持神足到其佛剎。便於是間。坐見彼佛。聞所說經。譬如舍衛有三淫女。時羅閱國有三男子。本未曾見。聞之淫意即動。夢到其所。與共棲宿。淫事宛然。用是念故。見佛當生。常唸佛身有三十二相端正無比。用唸佛故。得空三昧。又如夢中食甘美飲食。覺已腹空。自念一切所有。皆如夢也。佛於三昧中。立有三事持。佛威神力持。佛三昧力持。本功德力持。用是三事故得見佛。作是念。佛從何所來去到何所。自唸佛無所從來。我亦無所至。我所念即見心作佛心。自見心是佛心是。恒薩阿竭。心是我身心。見佛心不自知心。心不自見心。心有想為癡心。無想是泥洹。是法無可樂者。皆念所為。設使念為空耳。復有四事。疾得是三昧。一者不得有世間思想。如指相彈頃三月。二者不得臥出三月。如指相彈頃。三者經行不得休息。不得坐三月。除飯食左右。四者為人說經。不得望人衣服飲食。佛威神力。於三昧中立。東視百千佛百萬佛百億佛。如是十方悉見諸佛。
止觀云。常行三昧出般舟經。般舟翻為佛立。佛立有三義(如經)此三昧成。能于定中。見十方佛在前立。明此三昧有三。一身開遮。身開常行。避惡知識。常獨處止。常行乞食。不受
【現代漢語翻譯】 現代漢語譯本 夢中見到佛。心中思念時，諸佛的國土，巨大的須彌山（Sumeru，佛教宇宙觀中的聖山），幽暗的地方，都會被照亮開闢。不需要憑藉神通到達那些佛國，就能在這個地方，坐著見到那些佛，聽到他們所說的經法。比如舍衛城（Śrāvastī，古代印度城市）有三個**，羅閱城（Rājagṛha，古代印度城市）有三個男子，本來沒有見過她們，聽到她們的事情就心生淫念，夢中到了她們那裡，和她們一起生活，淫事就像真的一樣。因為這種思念的緣故，見到佛也應當如此。常常思念佛身有三十二相，端正無比。因為思念佛的緣故，可以得到空三昧（Śūnyatā-samādhi，一種禪定狀態）。又比如夢中吃到甘甜美味的食物，醒來后肚子還是空的。自己想到一切所有，都像夢一樣。佛在三昧中，有三種力量支援：佛的威神力支援，佛的三昧力支援，自身本來的功德力支援。因為這三種力量的緣故，才能見到佛。這樣想：佛從哪裡來，又要到哪裡去？自己想到佛無所從來，我也無所去。我所思念的，就是我心所造的佛，我心就是佛心。恒薩阿竭（Tathāgata，如來），心就是我的身，心見佛，心卻不自知心，心不能自見心。心中有妄想，就是愚癡的心；心中沒有妄想，就是涅槃（Nirvāṇa，佛教的最高目標）。這種法沒有什麼可貪戀的，都是念頭所為。即使念頭是空，也是如此。還有四件事，可以快速得到這種三昧：一是不能有世間的思想，像彈指之間，要持續三個月；二是不能躺臥，要持續三個月，像彈指之間；三是經行（Caṅkramaṇa，一種行走禪修方式）時不能休息，不能坐下，要持續三個月，除了吃飯的時候；四是為人說法，不能期望得到別人的衣服飲食。佛的威神力，在三昧中顯現。向東看，能看到百千佛、百萬佛、百億佛。像這樣，十方都能看到諸佛。 《止觀》中說，常行三昧出自《般舟經》。般舟（Pratyutpanna，現前）翻譯為佛立。佛立有三種含義（如經中所說）。這種三昧成就后，能在禪定中，見到十方佛在眼前站立。說明這種三昧有三種：一是身開遮。身開就是常行，避開惡知識，常常獨自居住，常常乞食，不接受供養。
【English Translation】 English version Seeing the Buddha in a dream. When the mind contemplates, the Buddha lands, the great Mount Sumeru (Sumeru, the sacred mountain in Buddhist cosmology), and the dark places are all illuminated and opened up. Without using supernatural powers to reach those Buddha lands, one can sit in this place and see those Buddhas, and hear the scriptures they speak. For example, in Śrāvastī (Śrāvastī, an ancient Indian city) there are three **, and in Rājagṛha (Rājagṛha, an ancient Indian city) there are three men who have never seen them before, but upon hearing of them, lustful thoughts arise, and in a dream they go to them, live with them, and the sexual acts are just like reality. Because of this kind of thought, seeing the Buddha should be the same. Constantly contemplate the Buddha's body, which has thirty-two marks, incomparably perfect. Because of contemplating the Buddha, one can attain the Śūnyatā-samādhi (Śūnyatā-samādhi, a state of meditative absorption). Also, for example, in a dream one eats sweet and delicious food, but upon waking up, the stomach is still empty. One thinks that everything is like a dream. The Buddha, in samadhi, has three supports: the Buddha's majestic power supports, the Buddha's samadhi power supports, and one's own original merit power supports. Because of these three supports, one can see the Buddha. Think like this: Where does the Buddha come from, and where does he go? One thinks that the Buddha comes from nowhere, and I go nowhere. What I contemplate is the Buddha created by my mind, my mind is the Buddha mind. Tathāgata (Tathāgata, Thus Come One), the mind is my body, the mind sees the Buddha, but the mind does not know itself, the mind cannot see itself. If there are delusions in the mind, it is a foolish mind; if there are no delusions, it is Nirvana (Nirvāṇa, the ultimate goal of Buddhism). This Dharma has nothing to be craved, it is all created by thoughts. Even if the thought is empty, it is still so. There are also four things that can quickly attain this samadhi: first, one must not have worldly thoughts, like the snap of a finger, for three months; second, one must not lie down, for three months, like the snap of a finger; third, one must not rest while walking (Caṅkramaṇa, a form of walking meditation), one must not sit down, for three months, except when eating; fourth, when speaking the Dharma for others, one must not expect to receive clothes and food from them. The Buddha's majestic power manifests in samadhi. Looking east, one can see hundreds of thousands of Buddhas, millions of Buddhas, hundreds of millions of Buddhas. Like this, all ten directions can see the Buddhas. The 'Śamatha-Vipassanā' says that the Constant Walking Samadhi comes from the Pratyutpanna Sutra. Pratyutpanna (Pratyutpanna, Present) is translated as Buddha Standing. Buddha Standing has three meanings (as stated in the sutra). When this samadhi is achieved, one can see the Buddhas of the ten directions standing before one in meditation. This shows that this samadhi has three aspects: first, opening and concealing the body. Opening the body means constant walking, avoiding evil friends, often living alone, often begging for food, and not accepting offerings.
別請。嚴飾道場。盥沐其身。改換衣服。唯專行旋。九十日為一期。要期誓願。使我筋骨枯朽。學是三昧不得。終不休息。二口說默。九十日口常唱阿彌陀佛名無休息。九十日心常念阿彌陀佛無休息。或唱唸俱運。或先念后唱。或先唱后念。唱唸相繼。無休息時。若唱彌陀。即是唱十方佛功德等。但專彌陀為法門主。舉要言之。步步聲聲。唸唸唯在彌陀。三意止觀。三月常念彌陀三十二相。從足下千輻輪相。一一逆緣念諸相。乃至無見頂。亦應從頂緣至千輻輪。令我亦逮是相。又念我當從心得佛從身得佛。佛不用心得。不用身得。不用心得佛色。不用色得佛心。智者曉了。本無所有。壞本絕末(空)如夢見七寶親屬。覺已不知在何處。又如淫女夜夢從事。覺已念之。不來不往。樂事宛然。又如夢食美食。覺已腹空。自念一切所有法。皆如夢。是名如相念(假)自唸佛從何所來。我亦無所至。我所念即見心作佛心。自見心見佛心。是佛心。是我心見佛心。不自知心。心不自見心。心有想為癡心。無想是泥洹。是法無可示者。皆念所為。設有念亦了無所有(中)若人慾得智慧如大海。於此坐不運神通。悉見諸佛者。當修是三昧。是三昧於諸功德。最為第一。此三昧是諸佛父母。一切如來從是法生。
輔行釋曰。意止
【現代漢語翻譯】 現代漢語譯本： 別請（不要另外邀請）。 莊嚴修飾道場。 清洗沐浴身體。 更換乾淨衣服。 只是專心行走和旋繞。 九十天為一個週期。 設定期限併發誓願： 即使我的筋骨枯朽，如果學不會這個三昧（Samadhi，三摩地，指專注的禪定）， 終究不會休息。 二口說默（兩種口頭修行方式：說話和沉默）。 九十天口中 постоянно 唱誦阿彌陀佛（Amitabha，無量光佛）的名號，沒有休息。 九十天心中 постоянно 唸誦阿彌陀佛，沒有休息。 或者唱誦和唸誦同時進行，或者先念誦后唱誦，或者先唱誦后唸誦。 唱誦和唸誦相繼不斷，沒有休息的時候。 如果唱誦彌陀（Amitabha，無量光佛）， 就是唱誦十方諸佛的功德等等。 但專注于彌陀作為法門之主。 概括來說，每一步、每一聲、每一個念頭都只在彌陀。 三意止觀（三種意念止觀）。 三個月 постоянно 唸誦彌陀的三十二相（Thirty-two marks of the Buddha，佛的三十二種殊勝的身體特徵）。 從足下的千輻輪相（wheel mark on the soles of the feet）開始，一一逆向思緣唸誦諸相， 乃至無見頂相（invisible crown of the head）。 也應該從頂相思緣唸誦至千輻輪相。 讓我也能獲得這些相。 又唸誦我應當從心得佛，從身得佛。 佛不是用心得，不是用身得。 不是用心得佛色，不是用色得佛心。 智者明白，一切本無所有。 壞本絕末（空，一切皆空），如同夢見七寶親屬，醒來后不知道在哪裡。 又如夜晚夢中做事，醒來后思念它，不來不去，快樂的事情宛然存在。 又如夢中吃美食，醒來后肚子還是空的。 自己思念一切所有法，都如夢一樣。 這叫做如相念（假，虛假不實）。 自己思念佛從哪裡來，我也無所去。 我所念誦的就是見心作佛心。 自己見心見佛心。 是佛心，是我心見佛心。 不自己知道心，心不自己見心。 心有想念是癡心，沒有想念是涅槃（Nirvana，寂滅）。 這個法沒有什麼可以指示的，都是念頭所為。 即使有念頭也了無所有（中，中道）。 如果有人想要得到如大海般的智慧，在這裡坐著不用神通，就能看到諸佛，應當修習這個三昧。 這個三昧在各種功德中，最為第一。 這個三昧是諸佛的父母，一切如來從這個法產生。 輔行釋說：意止（輔行釋的解釋：意止）
【English Translation】 English version: Do not invite others separately. Adorn and decorate the Bodhimanda (place of enlightenment). Bathe and cleanse the body. Change into clean clothes. Only focus on walking and circumambulating. Ninety days is one period. Set a deadline and make a vow: Even if my muscles and bones wither and decay, if I cannot learn this Samadhi (state of meditative consciousness), I will never rest. Two types of verbal practice: speaking and silence. For ninety days, the mouth constantly chants the name of Amitabha (Buddha of Infinite Light), without rest. For ninety days, the mind constantly recites Amitabha, without rest. Either chant and recite simultaneously, or recite first and then chant, or chant first and then recite. Chanting and reciting follow each other continuously, without rest. If you chant Amitabha, you are chanting the merits of all Buddhas in the ten directions, and so on. But focus on Amitabha as the master of the Dharma gate. In summary, every step, every sound, every thought is only on Amitabha. Three Intentional Cessations and Contemplations. For three months, constantly contemplate the thirty-two marks of Amitabha. Starting from the wheel mark on the soles of the feet, contemplate each mark in reverse order, up to the invisible crown of the head. You should also contemplate from the crown of the head to the wheel mark. May I also attain these marks. Also, contemplate that I should attain Buddhahood from the mind, and attain Buddhahood from the body. The Buddha is not attained by the mind, nor is he attained by the body. The Buddha's form is not attained by the mind, nor is the Buddha's mind attained by form. The wise understand that everything is originally empty. Destroy the root and cut off the end (emptiness), like dreaming of seven treasures and relatives, and not knowing where they are after waking up. It is also like working in a dream at night, and remembering it after waking up, neither coming nor going, the happy event is still there. It is also like eating delicious food in a dream, and the stomach is empty after waking up. Think to yourself that all dharmas are like dreams. This is called contemplating the suchness of phenomena (illusion). Think to yourself where the Buddha comes from, and I have nowhere to go. What I recite is seeing the mind make the Buddha's mind. Seeing one's own mind see the Buddha's mind. The Buddha's mind is my mind seeing the Buddha's mind. Not knowing one's own mind, the mind does not see itself. The mind with thoughts is a foolish mind, and no thought is Nirvana (liberation). This Dharma has nothing to show, all are done by thoughts. Even if there are thoughts, they are all empty (middle way). If a person wants to obtain wisdom like the ocean, and can see all the Buddhas without using supernatural powers while sitting here, they should practice this Samadhi. This Samadhi is the most supreme among all merits. This Samadhi is the parent of all Buddhas, and all Tathagatas (Buddhas) are born from this Dharma. The commentary of Fu Xing says: Intentional Cessation.
觀中。先念三十二相。以為觀境。又念我當下。正明於境。以修三觀。我所念諸句中佛字。一自心三昧所見佛。二西方從因感果佛。今具二義。共為一境。為順理故。從初義釋。三昧既成。隨念即見。見是心性名心作佛。佛既心作故。見佛時名見自心。若見自心。即見佛心。以彼佛心是我心故。故此中意。但觀自心及所見佛。不出法性故。見佛心即見己心。己心佛心即是中道。四明融心解曰。止觀判般舟文。心佛叵得為空。夢事宛然為假。心不見心為中。說則三相歷然。修則一念備(矣)。
方等大集經 修佛立三昧中道觀法
佛告賢護。若欲成就諸佛現前三昧。隨所念處即見如來。如取清油凈水水晶明鏡。用是四物觀己而像。善惡好醜影現分明。而彼現像。不從四物出。亦非余處來。非自然有。非人造作。當知。彼像無所從來。亦無所去。無生無滅。無有住所。菩薩亦爾。即復思惟。今此佛者。從何所來。而我是身。復從何出。觀彼如來。竟無來處及以去處。我身亦爾。本無出處。豈有轉還。彼復應作如是思惟。今此三界。唯是心有。何以故。隨彼心念。還自見心。今我從心見佛。我心作佛。我心是佛。我心是如來。我心是我身。我心見佛。心不知心。心不見心。心有想念。則成生死。心無想念。即是
【現代漢語翻譯】 現代漢語譯本 觀想時，首先念誦三十二相（佛陀所具有的三十二種殊勝的身體特徵），以此作為觀想的境界。然後唸誦我當下，正清晰地顯現在這個境界中，以此來修習空、假、中三觀。我所念誦的諸句中的『佛』字，一是自心三昧中所見的佛，二是西方因感果而顯現的佛。現在將這兩種意義結合起來，共同作為一個觀想的境界。爲了順應道理，從第一種意義來解釋：三昧一旦成就，隨著唸誦就能見到佛。見到佛是因為心性的作用，所以稱為『心作佛』。佛既然是心所造，所以在見到佛時，就稱為『見自心』。如果見到自心，就見到了佛心，因為那佛心就是我的心。所以，這裡的意旨，只是觀想自心以及所見到的佛，沒有超出法性。見到佛心就是見到自己的心，自己的心和佛心就是中道。四明融心解釋說，《止觀》判斷《般舟三昧經》的文句：『心佛不可得』為空，『夢事宛然』為假，『心不見心』為中。這樣說，空、假、中三相歷歷分明；這樣修，一念就具備了全部。
《方等大集經》 修佛立三昧中道觀法
佛告訴賢護（菩薩名）：如果想要成就諸佛現前三昧，隨著所念之處就能見到如來（佛的稱號）。就像取用清澈的油、乾淨的水、水晶、明亮的鏡子，用這四種東西來觀看自己的影像，善惡好醜的影像顯現得清清楚楚。而那顯現的影像，不是從這四種東西中產生，也不是從其他地方而來，不是自然而有，也不是人為製造。應當知道，那影像無所從來，也無所去，無生無滅，沒有住所。菩薩也是這樣。接著又思惟：現在這位佛，是從哪裡來的呢？而我的身體，又是從哪裡產生的呢？觀看那如來，最終沒有來處以及去處。我的身體也是這樣，本來沒有出處，哪裡會有轉還呢？他應該這樣思惟：現在這三界（欲界、色界、無色界），唯有心存在。為什麼呢？隨著那心的念頭，還會自己見到心。現在我從心見到佛，我的心造就了佛，我的心就是佛，我的心就是如來，我的心就是我的身體，我的心見到佛，心不知道心，心不見心。心中有想念，就形成了生死；心中沒有想念，就是涅槃。
【English Translation】 English version In contemplation, first recite the Thirty-two Marks (the thirty-two auspicious physical characteristics of a Buddha) as the object of contemplation. Then, contemplate 'I am present here and now,' clearly appearing in this realm, to cultivate the Threefold Contemplation of emptiness, provisional existence, and the Middle Way. The word 'Buddha' in the phrases I recite has two meanings: first, the Buddha seen in the Samadhi of one's own mind; second, the Buddha of the Western Pure Land, manifested through the law of cause and effect. Now, these two meanings are combined as a single object of contemplation. To accord with reason, we explain it from the first meaning: once Samadhi is achieved, one sees the Buddha as soon as one recites. Seeing the Buddha is due to the function of the mind-nature, so it is called 'the mind makes the Buddha.' Since the Buddha is made by the mind, seeing the Buddha is called 'seeing one's own mind.' If one sees one's own mind, one sees the Buddha's mind, because that Buddha's mind is my mind. Therefore, the intention here is only to contemplate one's own mind and the Buddha one sees, without going beyond the Dharma-nature. Seeing the Buddha's mind is seeing one's own mind; one's own mind and the Buddha's mind are the Middle Way. Siming Rongxin explains that the 'Great Concentration and Insight' judges the sentences in the 'Pratyutpanna Samadhi Sutra': 'The mind and Buddha are unattainable' as emptiness, 'dreamlike events are vivid' as provisional existence, and 'the mind does not see the mind' as the Middle Way. Thus, the three aspects of emptiness, provisional existence, and the Middle Way are clearly distinct; practicing in this way, one thought encompasses all.
The Fangdeng Daji Jing (Vaipulya Mahasamgraha Sutra): The Method of Cultivating the Samadhi of Establishing the Buddha and the Middle Way Contemplation
The Buddha told Sthiramati (a Bodhisattva): 'If you wish to achieve the Samadhi of the Buddhas appearing before you, you will see the Tathagata (another name for the Buddha) wherever you focus your mind. It is like taking clear oil, clean water, crystal, and a bright mirror, and using these four things to view your own image. The images of good, evil, beauty, and ugliness appear clearly. However, that appearing image does not arise from these four things, nor does it come from elsewhere. It is not naturally existing, nor is it made by humans. You should know that the image has nowhere to come from and nowhere to go to. It is without birth and without death, and has no dwelling place. Bodhisattvas are also like this.' Then, contemplate further: 'Where does this Buddha come from? And where does my body arise from?' Observing that Tathagata, ultimately there is no place of coming or going. My body is also like this, originally without a place of origin, so how could there be a return? He should contemplate in this way: 'Now, this Triple Realm (Desire Realm, Form Realm, Formless Realm) exists only in the mind. Why? Because according to the thoughts of that mind, one will see the mind itself. Now I see the Buddha from my mind, my mind creates the Buddha, my mind is the Buddha, my mind is the Tathagata, my mind is my body, my mind sees the Buddha, the mind does not know the mind, the mind does not see the mind. If the mind has thoughts, it forms birth and death; if the mind has no thoughts, it is Nirvana.'
涅槃。所思既滅。能想亦空。當知。菩薩因此三昧。證大菩提。
此經與前般舟經。同本異譯。此中所明中道觀法。文相顯著。故更重錄。
華嚴經 解脫長者得唯心念佛門
長者言。善男子。我若欲見安樂世界無量壽如來。隨意即見。如是十方一切世界所有如來。我若欲見。隨意即見。我能了知一切如來國土莊嚴神通等事。無所從來。亦無所至。無有行處。亦無住處。亦如己身。無來無去。無行住處。然彼如來。不來至此。我不往彼知。一切佛及與我心。皆如夢故。如夢所見從分別生。見一切佛。從自心起。又知自心。如器中水。悟解諸法。如水中影。又知自心。猶如幻術。知一切佛。如幻所作。又知自心諸佛菩薩。悉皆如響。譬如空谷隨聲發響。悟解自心。隨念見佛。我如是知。如是憶念。所見諸佛。皆由自心(此出貞元華嚴經)。
清涼貞元疏曰。無所從來下。正辨唯心。即心無心。便入真如。了彼相虛。唯心現故。以我即寂之唯心。叩彼即體之妙用。能唸唸念。何動寂之相干。既了唯心。了心即佛故。隨所念無非佛矣。況志一不撓。精研造微。佛應克誠。於何不見下列四喻。通顯唯心。喻無來往。別喻兼明不出入等。四喻皆具四觀。一正是唯心。二唯心故空。三唯心故假。四唯心故
【現代漢語翻譯】 現代漢語譯本：涅槃（Nirvana，梵文，指解脫生死輪迴的境界）。當所思之念完全止息，能產生想法的念頭也空無所有時，應當明白，菩薩因此種三昧（Samadhi，梵文，指禪定）證得大菩提（Mahabodhi，梵文，指無上智慧）。
此經與之前的《般舟三昧經》是同本不同譯。此經中所闡明的中道觀法，文句義理都非常清晰顯著，因此再次收錄。
《華嚴經》 解脫長者得唯心念佛門
長者說：『善男子，我如果想見安樂世界阿彌陀如來（Amitabha，梵文，也稱無量壽如來），隨時都能見到。像這樣，十方一切世界所有的如來，我如果想見，隨時都能見到。我能夠了知一切如來的國土莊嚴、神通等事，這些既沒有從哪裡來，也沒有到哪裡去，沒有執行的處所，也沒有停留的處所，也如同自己的身軀一樣，沒有來去，沒有行住之處。然而那些如來，並沒有來到這裡，我也沒有前往那裡。我知道一切佛以及我的心，都如同夢境一樣。如同夢中所見，是從分別心產生的。見到一切佛，是從自己的心生起的。又知道自己的心，如同器皿中的水，領悟理解諸法，如同水中的影子。又知道自己的心，猶如幻術，知道一切佛，如同幻術所變現的。又知道自己的心、諸佛菩薩，全部都如同迴響，譬如空曠的山谷隨著聲音發出迴響。領悟理解自己的心，隨著念頭見到佛。我像這樣知道，像這樣憶念，所見到的諸佛，都是由自己的心所顯現的。』（此段出自貞元版《華嚴經》）。
清涼澄觀的《貞元疏》中說：『「無所從來」以下，正是辨明唯心。即心無心，便能進入真如（Tathata，梵文，指事物的真實本性）。明瞭那相是虛幻的，唯有心顯現的緣故。用我即寂靜的唯心，叩擊那即本體的妙用。能唸唸念，哪裡有動與寂的相互干擾？既然明瞭唯心，明瞭心即是佛的緣故，隨著所念沒有不是佛的。更何況專心致志，精研深究，佛應能成就誠心，在哪裡不能見到呢？』下面列舉四個比喻，通盤顯明唯心。比喻沒有來往，分別比喻兼明不出入等等。四個比喻都具備四種觀法：一是正是唯心，二是唯心所以空，三是唯心所以假，四是唯心所以中。
【English Translation】 English version: Nirvana (Sanskrit, referring to the state of liberation from the cycle of birth and death). When the thought process ceases completely, and the very notion of thinking becomes empty, one should understand that the Bodhisattva (Sanskrit, an enlightened being) attains Great Bodhi (Mahabodhi, Sanskrit, supreme wisdom) through this Samadhi (Sanskrit, meditative absorption).
This Sutra (Sanskrit, a Buddhist scripture) and the earlier Pratyutpanna Samadhi Sutra are different translations of the same original text. The doctrine of the Middle Way expounded in this Sutra is very clear in its wording and meaning, hence its inclusion again.
Avatamsaka Sutra (Flower Garland Sutra): The Elder Liberation Attains the Dharma Gate of Mindfulness of Buddha through Mind-Only
The Elder said: 'Good man, if I wish to see Amitabha Tathagata (Sanskrit, also known as Amitayus, the Buddha of Infinite Life) of the Land of Bliss, I can see him at will. Likewise, all the Tathagatas in all the worlds of the ten directions, if I wish to see them, I can see them at will. I am able to understand all the Tathagatas' land adornments, supernormal powers, and so on. These have not come from anywhere, nor do they go anywhere. There is no place of movement, nor is there a place of dwelling. It is also like one's own body, without coming or going, without a place of movement or dwelling. However, those Tathagatas do not come here, nor do I go there. I know that all Buddhas and my mind are like dreams. Like what is seen in a dream, it arises from discrimination. Seeing all Buddhas arises from one's own mind. Furthermore, knowing one's own mind is like water in a vessel, understanding all dharmas (Sanskrit, teachings or phenomena) is like reflections in the water. Furthermore, knowing one's own mind is like an illusion, knowing all Buddhas are like what is created by illusion. Furthermore, knowing one's own mind, all Buddhas and Bodhisattvas, are all like echoes, just as an empty valley produces echoes in response to sound. Understanding one's own mind, one sees Buddhas according to one's thoughts. I know in this way, I remember in this way, all the Buddhas seen are manifested by one's own mind.' (This excerpt is from the Zhenyuan edition of the Avatamsaka Sutra).
Qingliang Chengguan's Zhenyuan Commentary says: 'From "not coming from anywhere" onwards, it is precisely distinguishing Mind-Only. That is, when the mind is without mind, one can enter Suchness (Tathata, Sanskrit, the true nature of things). Understanding that the appearance is illusory, it is only the mind that manifests. Using the Mind-Only of my own stillness, to knock on the wonderful function of that which is the essence. Being able to think thought after thought, how can there be mutual interference between movement and stillness? Since one understands Mind-Only, understanding that mind is Buddha, therefore, whatever is thought of is none other than Buddha. Moreover, with focused intention, deeply researching and exploring the subtle, the Buddha should be able to fulfill sincerity, where is it that one cannot see? ' The following lists four metaphors to comprehensively reveal Mind-Only. The metaphor of no coming and going, separate metaphors also clarifying no entering or exiting, and so on. All four metaphors possess four perspectives: first, it is precisely Mind-Only; second, it is empty because of Mind-Only; third, it is provisional because of Mind-Only; fourth, it is the Middle Way because of Mind-Only.
中融而無礙。即華嚴意夢。喻不來不去。影喻不出不入。幻喻非有非無。響喻非合非散。三觀齊驅。以性融相。則入重重唸佛之境。已見德云。
華嚴經 依普賢愿主得生極樂
行愿品。普賢菩薩。于逝多林末會。發十大愿王。其一一愿皆云。虛空界盡。眾生界盡。我此大愿。無有窮盡。是人臨命終時。最後剎那。一切諸根。悉皆散壞。一切威勢。悉皆退失。輔相大臣。宮殿內外象馬車乘珍寶。伏藏無復相隨。唯此愿王。不相舍離。於一切時。引導其前。一剎那中。即得往生極樂世界。到已即見阿彌陀佛。其人自見。生蓮華中。蒙佛授記。得授記已。經無數劫。普於十方不可說不可說世界。以智慧力。隨眾生心。而為利益。乃至能于煩惱大苦海中。拔濟眾生。令其出離皆得往生極樂世界。又下偈云。愿我臨欲命終時。盡除一切諸障礙。面見彼佛阿彌陀。即得往生安樂剎。我既往生彼國已。現前成就此大愿。一切圓滿盡無餘。利樂一切眾生界。
貞元疏曰。問不求生華藏。期生極樂何耶。答有四意。一者有緣故。二欲使眾生歸憑情一故。三不離華藏故。四即本師故。行愿鈔曰。有緣者彌陀愿重。偏接娑婆人也。歸憑情一者。若聞十方皆妙彼此融通。則初心茫茫。無所依託。故方便引之。不離華藏者。
【現代漢語翻譯】 現代漢語譯本： 中融而無礙，即是《華嚴經》所說的意夢。譬如不來不去，如同影像的不出不入，又如幻象的非有非無，也如聲響的非合非散。三觀同時並進，以自性融合現象，就能進入重重唸佛的境界，如同已經見到了德云（菩薩名）。
《華嚴經》：依靠普賢（菩薩名）的願力，可以得以往生極樂世界。
《行愿品》中，普賢菩薩在逝多林（Jetavana）的末會，發下了十大愿王。每一個愿都說：『虛空界窮盡，眾生界窮盡，我這大愿，沒有窮盡。』這個人臨命終時，最後剎那，一切諸根都散壞，一切威勢都退失，輔相大臣、宮殿內外、象馬車乘、珍寶、伏藏，都沒有辦法再相隨。只有這愿王，不相舍離，在一切時，引導在他前面。一剎那間，就能往生極樂世界。到了極樂世界，就能見到阿彌陀佛（Amitabha）。這個人自己看到，生在蓮花中，蒙佛授記。得到授記后，經過無數劫，普遍在十方不可說不可說的世界，用智慧力，隨著眾生的心，而為他們帶來利益。乃至能夠在煩惱大苦海中，拔濟眾生，讓他們出離苦海，都得以往生極樂世界。』
下面的偈子說：『愿我臨欲命終時，盡除一切諸障礙，面見彼佛阿彌陀，即得往生安樂剎。我既往生彼國已，現前成就此大愿，一切圓滿盡無餘，利樂一切眾生界。』
貞元疏說：『問：為什麼不求生華藏世界（Garbhakośa），而期望往生極樂世界呢？』答：有四個原因。一是和阿彌陀佛有緣故；二是想要使眾生歸依依靠，情志專一故；三是不離開華藏世界故；四是阿彌陀佛即是本師故。』
《行愿鈔》說：『有緣，是因為阿彌陀佛的願力深重，特別接引娑婆世界（Sahā）的人。歸依依靠，情志專一，是因為如果聽到十方世界都是美妙的，彼此融通，那麼初心就會茫然，沒有可以依託的地方。所以用方便法門來引導他們。不離開華藏世界，是因為……』
【English Translation】 English version: Interfused and without obstruction, this is the 'dream of intention' in the Avatamsaka Sutra (Huayan Jing). It is like not coming and not going, like the image of not exiting and not entering, like the illusion of neither being nor not being, and like the echo of neither combining nor dispersing. The three contemplations advance simultaneously, using the nature to fuse with phenomena, then one can enter the realm of multiple recitations of Buddha's name, as if one has already seen De Yun (a Bodhisattva's name).
Avatamsaka Sutra (Huayan Jing): Relying on the vows of Samantabhadra (Puxian) (Bodhisattva's name), one can be reborn in the Pure Land of Ultimate Bliss.
In the Chapter on Practices and Vows (Xingyuan Pin), Samantabhadra (Puxian) Bodhisattva, at the final assembly in Jetavana (Shiduolin), made the ten great vows. Each vow says: 'When the realm of empty space is exhausted, when the realm of sentient beings is exhausted, my great vow will have no end.' When this person is about to die, at the last moment, all the faculties will disintegrate, all power and influence will be lost, the ministers, the palaces inside and outside, the elephants, horses, carriages, treasures, and hidden wealth will no longer accompany them. Only this King of Vows will not abandon them, and will guide them forward at all times. In an instant, they will be reborn in the Pure Land of Ultimate Bliss. Upon arrival, they will see Amitabha Buddha (Amituofo). This person will see themselves born in a lotus flower, receiving a prediction from the Buddha. After receiving the prediction, after countless kalpas, they will universally benefit sentient beings in the countless, unspeakable worlds of the ten directions, using the power of wisdom, according to the minds of sentient beings. They can even rescue sentient beings from the great ocean of suffering of afflictions, enabling them to escape and be reborn in the Pure Land of Ultimate Bliss.'
The following verse says: 'May I, when approaching the end of my life, completely remove all obstacles, see Amitabha (Amituofo), that Buddha, and immediately be reborn in the Land of Bliss. Having been reborn in that land, I will immediately fulfill this great vow, completely and without remainder, benefiting and bringing joy to all realms of sentient beings.'
The Zhenyuan Commentary says: 'Question: Why not seek rebirth in the Garbhakośa (Huazang) world, but hope for rebirth in the Pure Land of Ultimate Bliss?' Answer: There are four reasons. First, because there is affinity with Amitabha (Amituofo); second, to make sentient beings rely on and entrust themselves with a single mind; third, not to leave the Garbhakośa (Huazang) world; fourth, because Amitabha (Amituofo) is the original teacher.'
The Notes on Practices and Vows says: 'Affinity is because Amitabha's (Amituofo) vows are profound, especially receiving people from the Saha (Suopo) world. Relying on and entrusting oneself with a single mind is because if one hears that all worlds in the ten directions are wonderful and interconnected, then the initial mind will be confused and have nothing to rely on. Therefore, a skillful means is used to guide them. Not leaving the Garbhakośa (Huazang) world is because...'
極樂去此。但十萬億佛土。華嚴中所有佛剎。皆微塵數故不離也。即本師者。如經第三十九云。或有見佛無量壽觀自在等共圍繞。疏判云。贊本尊遮那之德也。疏又曰。華藏剎海皆遮那境。無量壽佛。去十萬億。並未出於剎種之中。豈非本師隨名異化也。
道純法師曰。問普賢行愿。是華嚴流通。何故於世界海中。偏指極樂。既信解圓宗。十方佛剎。皆可往生。結歸西方。必有深旨。答普賢為善財海眾。說愿王已。結歸西方者。蓋為信解圓宗人。入文殊智。修普賢行。福慧事理皆稱法界。此大心人。雖妙悟本明頓同諸聖。然猶力用未充。未及如來出現普利眾生。所以暫依凈土。親近彌陀海眾。直至成佛。故經曰。親睹如來無量光。現前授我菩提記。蒙彼如來授記已。化身無數。百俱胝智力廣大遍十方。普利一切眾生界。即斯意也(此文出直指凈土決疑集)。
法華經 聞經修行即往安樂世界
佛言。若有女人。聞是經典。如說修行。於此命終。即往安樂世界阿彌陀佛大菩薩眾圍繞住處。生蓮華中寶座之上。不復為貪慾所惱。亦復不為嗔恚愚癡所惱。亦復不為憍慢嫉妒諸垢所惱。得菩薩神通無生法忍。
荊溪法華記曰。若有女人等者。此中只云聞是經典如說修行即凈土因。不須更指觀經等也。
【現代漢語翻譯】 現代漢語譯本： 從這裡到極樂世界，只有十萬億佛土的距離。而《華嚴經》中所有的佛剎（Buddhaksetra，佛所居住的國土），都如微塵般眾多，因此極樂世界也並不遠離我們。所謂『即本師』，就像《華嚴經》第三十九卷所說：『或者有人見到佛無量壽（Amitayus，阿彌陀佛），觀自在（Avalokitesvara，觀世音菩薩）等菩薩共同圍繞著他。』疏鈔中判釋說，這是讚歎本尊毗盧遮那佛（Vairocana，光明遍照）的功德。疏鈔又說，華藏世界海（Avatamsaka-buddhaksetra，華嚴經所描述的佛國世界）都是毗盧遮那佛的境界。無量壽佛距離我們十萬億佛土，並沒有超出華藏世界海之中，難道不是本師毗盧遮那佛隨著不同的名號而示現的化身嗎？
道純法師說：有人問，普賢行愿品（Samantabhadra's Practices and Vows，普賢菩薩的行愿）是《華嚴經》流通的部分，為什麼在世界海中，偏偏指向極樂世界？既然已經信解圓融的宗義，十方佛剎都可以往生，最終卻歸結到西方極樂世界，必定有深刻的含義。回答是，普賢菩薩為善財童子（Sudhana，求道者）和海眾說法，說完愿王之後，歸結到西方極樂世界，這是爲了讓信解圓宗的人，進入文殊菩薩（Manjusri，智慧的象徵）的智慧，修習普賢菩薩的行愿，福德智慧、事相和理體都與法界相符。這種具有大心的人，雖然已經妙悟本有的光明，頓然與諸聖人相同，然而他的力量和作用還沒有充分，還不能像如來那樣出現並普遍利益眾生，所以暫時依止凈土，親近阿彌陀佛和海眾，直到成佛。所以經中說：『親眼見到如來無量光，當面授給我菩提的記別。蒙受如來授記之後，化身無數，百俱胝的智慧力量廣大遍滿十方，普遍利益一切眾生界。』就是這個意思。（此文出自《直指凈土決疑集》）
《法華經》（Lotus Sutra）中說：聞經修行即可往生安樂世界
佛說：如果有女人，聽聞這部經典，如所說的那樣修行，在此命終之後，就能往生安樂世界阿彌陀佛和大菩薩眾圍繞居住的地方，在蓮花中寶座之上化生，不再被貪慾所惱，也不再被嗔恚和愚癡所惱，也不再被憍慢、嫉妒等各種污垢所惱，得到菩薩的神通和無生法忍（Anutpattika-dharma-ksanti，對諸法不生不滅的體悟）。
荊溪法華記中說：『若有女人等者』，這裡只說聽聞這部經典，如所說的那樣修行，就是往生凈土的因，不需要再另外指明《觀經》（Visualization Sutra）等經典了。
【English Translation】 English version: From here to Sukhavati (Pure Land), there are only one hundred thousand kotis (a unit of large number) of Buddha-lands. And all the Buddha-ksetras (Buddha-fields) in the Avatamsaka Sutra are as numerous as dust particles, so Sukhavati is not far from us. The so-called 'being identical to the original teacher' is like what the thirty-ninth chapter of the Avatamsaka Sutra says: 'Or someone sees the Buddha Amitayus (Infinite Life), Avalokitesvara (the Bodhisattva of Compassion), and other Bodhisattvas surrounding him.' The commentary judges that this praises the virtues of the original honored one, Vairocana (the Illuminator). The commentary also says that the Avatamsaka-buddhaksetra (the sea of worlds described in the Avatamsaka Sutra) is all the realm of Vairocana. Amitayus Buddha is one hundred thousand kotis away, not yet out of the Buddha-ksetra, isn't it the original teacher Vairocana manifesting different forms according to different names?
Dào Chún, the Dharma Master, said: Someone asked, 'The Samantabhadra's Practices and Vows (the vows of Samantabhadra Bodhisattva) is the circulated part of the Avatamsaka Sutra, why does it specifically point to Sukhavati in the sea of worlds? Since we already believe in the perfect and harmonious teachings, all Buddha-ksetras in the ten directions can be reborn in, but it ultimately concludes in the Western Pure Land, there must be a profound meaning.' The answer is, Samantabhadra Bodhisattva spoke to Sudhana (the seeker of truth) and the assembly, after speaking the King of Vows, he concluded in the Western Pure Land, this is to allow those who believe in the perfect and harmonious teachings to enter the wisdom of Manjusri (the Bodhisattva of Wisdom), cultivate the practices and vows of Samantabhadra, and the merits, wisdom, phenomena, and principles all correspond to the Dharma realm. This person with a great mind, although he has already wonderfully realized the inherent light and is suddenly the same as all the sages, his power and function are not yet sufficient, and he cannot appear like the Tathagata and universally benefit sentient beings, so he temporarily relies on the Pure Land, approaches Amitabha Buddha and the assembly, until he becomes a Buddha. Therefore, the sutra says: 'Personally see the Tathagata's infinite light, and receive the prediction of Bodhi in person. After receiving the prediction from the Tathagata, transform into countless bodies, and the power of hundreds of kotis of wisdom is vast and pervades the ten directions, universally benefiting all realms of sentient beings.' That is the meaning. (This text is from 'Direct Pointing to the Pure Land Resolving Doubts Collection')
The Lotus Sutra says: Hearing the Sutra and Practicing, One Can Go to the Land of Peace and Bliss
The Buddha said: If there is a woman who hears this sutra and practices as it says, when she dies in this life, she will be reborn in the Land of Peace and Bliss, where Amitabha Buddha and the great Bodhisattvas dwell, and be born on a jeweled lotus throne, no longer troubled by greed, nor troubled by anger and ignorance, nor troubled by arrogance, jealousy, and other defilements, and attain the Bodhisattva's supernatural powers and Anutpattika-dharma-ksanti (the realization of the non-arising and non-ceasing nature of all dharmas).
Jingxi's Commentary on the Lotus Sutra says: 'If there is a woman, etc.', here it only says that hearing this sutra and practicing as it says is the cause of being reborn in the Pure Land, and there is no need to further specify the Visualization Sutra and other sutras.
問如何修行。答既云如說修行。依經立行。具如分別功德品中。直觀此土四土具足。故此佛身即三身也。故此大眾即一切眾。以惑未斷故。故安樂行。是同居凈土行之氣分也。故不離同居穢。見同居凈。問同居類多。何必極樂。答教說多故。由物機故。是攝生故。令專注故。宿緣厚故。約多分故。
大寶積經 發十種心得生極樂
彌勒白佛言。如佛所說阿彌陀佛極樂世界功德利益。若有眾生。發十種心。隨一一心。專向于佛。是人命終。當得往生。世尊何等名為十種心。佛告彌勒。如是十心。非諸凡愚不善丈夫具煩惱者之所能發。何等為十。一者于諸眾生。起于大慈。無損害心。二者于諸眾生。起于大悲。無逼惱心。三者于佛正法。不惜身命。樂守護心。四者於一切法。發生勝忍。無執著心。五者不貪利養。恭敬尊重。凈意樂心。六者求佛種智。於一切時。無忘失心。七者于諸眾生。尊重恭敬。無下劣心。八者不著世論。于菩提分。生決定心。九者種諸善根。無有雜染清凈之心。十者于諸如來。舍離諸相。起隨念心。是名菩薩發十種心。由是心故。當得往生。若人於此十心。隨成一心。樂欲往生彼佛世界。若不得生。無有是處(經第九十二卷)。
隨愿往生經 娑婆濁惡偏贊西方
普廣菩薩
【現代漢語翻譯】 現代漢語譯本： 問：如何修行？ 答：既然說是『如說修行』，就要依照佛經建立修行方法，具體內容如同《分別功德品》中所說。直接觀照此土（指我們所處的娑婆世界）即具足四土（指常寂光土、實報莊嚴土、方便有餘土、凡聖同居土）。所以，此佛身（指阿彌陀佛的報身）即是三身（指法身、報身、應身）。所以，此大眾（指聽法的菩薩和阿羅漢等）即是一切眾生。因為迷惑尚未斷除的緣故，所以安樂行（指身安樂行、口安樂行、意安樂行、誓願安樂行）是凡聖同居凈土修行的氣分（指初步的體驗）。所以，不離開同居穢土（指凡聖同居的染污世界），就能見到同居凈土（指凡聖同居的清凈世界）。 問：同居土種類繁多，為何一定要選擇極樂世界？ 答：因為佛經教導說極樂世界殊勝之處很多。由於適應眾生的根機，所以能攝受眾生。爲了使眾生能夠專心致志，因為眾生與阿彌陀佛有深厚的宿世因緣，從大多數情況來看，選擇極樂世界是最好的。
《大寶積經》 發十種心得生極樂
彌勒菩薩對佛說：『如佛所說，阿彌陀佛（Amitabha）極樂世界（Sukhavati）的功德利益，若有眾生，發起十種心，隨其中任何一種心，專心向往阿彌陀佛，這個人命終之後，應當能夠往生極樂世界。』世尊，什麼叫做十種心？ 佛告訴彌勒菩薩：『這十種心，不是那些凡夫愚人、不善良的丈夫、具有煩惱的人所能夠發起的。哪十種呢？第一，對於一切眾生，生起大慈之心，沒有損害眾生的心。第二，對於一切眾生，生起大悲之心，沒有逼迫惱害眾生的心。第三，對於佛的正法，不吝惜自己的身命，樂於守護的心。第四，對於一切法，生起殊勝的忍耐，沒有執著的心。第五，不貪圖利養，恭敬尊重，保持清凈的意樂之心。第六，尋求佛的種智（指佛的一切智慧），在一切時候，沒有忘失的心。第七，對於一切眾生，尊重恭敬，沒有輕視卑賤的心。第八，不執著於世間的言論，對於菩提分法（指三十七道品等有助於證悟菩提的修行方法），生起決定的信心。第九，種植各種善根，沒有夾雜染污的清凈之心。第十，對於諸如來，舍離一切相，生起隨念之心（指憶念佛的功德）。』這叫做菩薩發起十種心，因為這些心的緣故，應當能夠往生極樂世界。如果有人對於這十種心，隨成就一種心，樂意往生阿彌陀佛的世界，如果不能夠往生，那是絕對不可能的（見《大寶積經》第九十二卷）。』
《隨愿往生經》 娑婆濁惡偏贊西方
普廣菩薩（Puguang Pusa）
【English Translation】 English version: Question: How should one practice? Answer: Since it is said 'practice as taught,' one should establish practice according to the scriptures, as detailed in the 'Chapter on Discriminating Merits.' Directly contemplate that this land (referring to our Saha world) is complete with the Four Lands (referring to the Land of Eternal Tranquility, the Land of Actual Reward, the Land of Expedient Remainder, and the Land of Co-dwelling of Saints and Mortals). Therefore, this Buddha-body (referring to the Reward Body of Amitabha Buddha) is the Three Bodies (referring to the Dharma Body, the Reward Body, and the Manifestation Body). Therefore, this assembly (referring to the Bodhisattvas and Arhats listening to the Dharma) is all beings. Because delusion has not yet been severed, the Practices of Peaceful Dwelling (referring to the Peaceful Dwelling in Body, Speech, Mind, and Vows) are the atmosphere (referring to the initial experience) of the practice in the Land of Co-dwelling of Saints and Mortals. Therefore, without leaving the defiled Land of Co-dwelling, one can see the pure Land of Co-dwelling. Question: There are many types of Co-dwelling Lands, why must one choose the Land of Ultimate Bliss? Answer: Because the scriptures teach that the Land of Ultimate Bliss has many superior qualities. Because it suits the faculties of beings, it can gather beings. In order to enable beings to concentrate their minds, because beings have deep karmic connections with Amitabha Buddha from past lives, and from the majority of cases, choosing the Land of Ultimate Bliss is the best.
The Great Treasure Trove Sutra: Generating Ten Kinds of Minds to Be Reborn in the Land of Ultimate Bliss
Maitreya Bodhisattva said to the Buddha: 'As the Buddha has said, regarding the merits and benefits of Amitabha Buddha's (Amitabha) Land of Ultimate Bliss (Sukhavati), if there are beings who generate ten kinds of minds, and with any one of these minds, wholeheartedly aspire towards Amitabha Buddha, these people, upon the end of their lives, should be able to be reborn in the Land of Ultimate Bliss.' World Honored One, what are these ten kinds of minds? The Buddha told Maitreya Bodhisattva: 'These ten kinds of minds are not what ordinary foolish people, unkind men, or those with afflictions can generate. What are the ten? First, towards all beings, generate a mind of great compassion, without the intention to harm them. Second, towards all beings, generate a mind of great pity, without the intention to oppress or annoy them. Third, towards the Buddha's true Dharma, do not begrudge one's own life, and have a mind that delights in protecting it. Fourth, towards all dharmas, generate superior patience, without attachment. Fifth, do not be greedy for profit and offerings, be respectful and reverent, and maintain a pure mind of joy. Sixth, seek the Buddha's seed wisdom (referring to the Buddha's omniscience), and at all times, do not forget it. Seventh, towards all beings, be respectful and reverent, without a mind of belittlement or inferiority. Eighth, do not be attached to worldly discussions, and towards the factors of enlightenment (referring to the Thirty-seven Factors of Enlightenment and other practices that aid in the realization of Bodhi), generate a determined faith. Ninth, plant various roots of goodness, without a pure mind that is mixed with defilement. Tenth, towards all Tathagatas, relinquish all forms, and generate a mind of mindfulness (referring to recollecting the Buddha's virtues).' These are called the ten kinds of minds generated by Bodhisattvas, and because of these minds, they should be able to be reborn in the Land of Ultimate Bliss. If someone, with any one of these ten minds, desires to be reborn in that Buddha's world, and if they are not able to be reborn, that is absolutely impossible (see the ninety-second volume of the Great Treasure Trove Sutra).'
The Sutra of Rebirth According to Vow: The Saha World is Turbid and Evil, Praising the West
Puguang Bodhisattva (Puguang Pusa)
白佛言。何故經中讚歎阿彌陀佛剎七寶諸樹。宮殿樓閣。諸愿生者。皆悉隨彼所欲。應念而至。佛告普廣。汝不解我意。娑婆世界人多貪濁。信曏者少。習邪者多。不信正法。不能專一。令諸眾生專心有在。是故讚歎。彼佛國土諸往生者。悉隨彼愿。無不獲果。
大集日藏經 唸佛隨心睹見大小
佛言。欲生清凈佛剎。不生障礙。而此眾生。應凈洗浴。著鮮潔衣。菜食長齋。勿啖辛臭。于寂靜處。正念結加。或行或坐。唸佛身相。更莫他緣。或一日夜。或七日夜。至心念佛。乃至見佛。小念見小。大念見大。乃至無量念者。見佛色身無量無邊。佛身三十二相。於一一相。亦念亦觀。皆能明瞭。隨所見相。見青光明。于彼光相。專精系意。無令心亂。彼光出已。從行者頂入。爾時安心。謹莫驚怖。念此青光。于自身中。支體遍行。見身火然。乃至成灰。風來散滅。如是念時。無有一相。十方皆空。如是修者。能於一彈指頃。到一佛剎及無量剎。
此經所明唸佛。雖不定指西方。竊見慈雲懺主唸佛方法。引證唸佛大小之義。故此錄之庶覽彼文者。知經始末。
目連所問經 無量壽國易往易取
佛告目連。譬如萬川長流。有浮草木。前不顧后。后不顧前。都會大海。世間亦爾。雖有豪貴富樂
【現代漢語翻譯】 現代漢語譯本： 白菩薩說道：『為什麼經典中讚歎阿彌陀佛（Amitabha）的剎土有七寶構成的樹木，以及宮殿樓閣，並說所有發願往生的人，都能隨心所欲，應念而至呢？』 佛陀告訴普廣菩薩：『你不瞭解我的意思。娑婆世界（Saha world）的人大多貪婪污濁，信奉正道的人少，學習邪道的人多，不相信正法，不能專心一致。爲了讓眾生專心有所寄託，所以讚歎阿彌陀佛的國土，所有往生到那裡的人，都能隨自己的願望，沒有不能獲得結果的。』
現代漢語譯本： 佛陀說：『想要往生清凈的佛國剎土，不產生障礙，那麼這些眾生，應當清凈洗浴，穿上乾淨的衣服，吃素食，長期齋戒，不要吃辛辣有臭味的食物。在寂靜的地方，以正念結跏趺坐，或者行走或者坐著，唸佛的身相，不要想其他的事情。或者一天一夜，或者七天七夜，至誠懇切地念佛，乃至見到佛。以小的念力見到小的佛身，以大的念力見到大的佛身，乃至以無量的念力唸佛，見到佛的色身無量無邊。佛身有三十二相，對於每一個相，既念又觀，都能明瞭。隨著所見到的相，見到青色的光明，對於那光明之相，專心致志地繫念，不要讓心散亂。那光明出現后，從修行者的頭頂進入。這時要安心，千萬不要驚慌害怕。念這青色的光明，在自身中，肢體遍佈執行，見到身體燃燒起來，乃至變成灰燼，風吹來消散滅盡。這樣唸的時候，沒有一個相存在，十方都是空。這樣修行的人，能在一彈指的瞬間，到達一個佛剎乃至無量的佛剎。』
現代漢語譯本： 這部經所闡明的唸佛，雖然不一定指西方極樂世界，但我私下看到慈雲懺主的唸佛方法，引用這部經來論證唸佛有大小之義，因此在這裡記錄下來，希望閱讀慈雲懺主文章的人，瞭解這部經的始末。
現代漢語譯本： 佛陀告訴目連（Maudgalyayana）：『譬如萬條河流長流不息，有漂浮的草木，前面的不顧後面的，後面的不顧前面的，最終都會匯入大海。世間也是這樣，即使有豪門貴族，享受榮華富貴，』
【English Translation】 English version: The Bodhisattva said to the Buddha: 'Why does the scripture praise the Amitabha (Amitabha) Buddha's land, with its trees made of seven treasures, palaces, and pavilions, and say that all who vow to be reborn there can have whatever they desire, arriving instantly upon thought?' The Buddha told Puguang Bodhisattva: 'You do not understand my meaning. People in the Saha world (Saha world) are mostly greedy and impure, few believe in the right path, many study evil paths, do not believe in the true Dharma, and cannot be single-minded. To give sentient beings a focus for their minds, I praise Amitabha Buddha's land, where all who are reborn there can fulfill their wishes and without fail attain the result.'
English version: The Buddha said: 'If you wish to be reborn in a pure Buddha-land without obstacles, then these sentient beings should purify themselves with bathing, wear clean clothes, eat vegetarian food, observe a long-term fast, and not eat spicy or foul-smelling foods. In a quiet place, with right mindfulness, sit in the lotus position, or walk or sit, contemplating the physical form of the Buddha, without thinking of other things. For one day and one night, or seven days and seven nights, sincerely and earnestly contemplate the Buddha, until you see the Buddha. With small mindfulness, you see a small Buddha-body; with great mindfulness, you see a great Buddha-body; and with immeasurable mindfulness, you see the Buddha's physical form immeasurable and boundless. The Buddha's body has thirty-two marks; for each mark, both contemplate and observe, and you will be able to understand clearly. According to the form you see, you will see blue light; focus your mind intently on that light, without letting your mind wander. After that light appears, it will enter from the crown of the practitioner's head. At this time, be at peace and do not be alarmed or afraid. Contemplate this blue light, circulating throughout the body, seeing the body burning, until it turns to ashes, and the wind comes and scatters it away. When contemplating in this way, there is no form remaining, and all directions are empty. One who cultivates in this way can, in the snap of a finger, reach one Buddha-land or immeasurable Buddha-lands.'
English version: The Buddha-recitation explained in this scripture does not necessarily refer to the Western Pure Land, but I have privately seen the Buddha-recitation methods of Master Ciyun, citing this scripture to demonstrate the meaning of the size of Buddha-recitation, so I record it here, hoping that those who read Master Ciyun's articles will understand the beginning and end of this scripture.
English version: The Buddha told Maudgalyayana (Maudgalyayana): 'For example, like ten thousand rivers flowing continuously, there are floating plants and trees, the front not caring about the back, and the back not caring about the front, all eventually converging into the ocean. The world is also like this, even if there are noble and wealthy families, enjoying glory and riches,'
自在。悉不得免生老病死。只由不信佛經。後世為人。更甚困劇。不能得生千佛國土。是故我說。無量壽國。易往易取。而人不能修行往生。返事九十六種邪道。我說。是人名無眼人。名無耳人。
十往生經 唸佛之人菩薩守護
佛言。若有眾生。念阿彌陀佛。愿往生者。彼佛即遣二十五菩薩。擁護行者。若行若坐。若住若臥。若晝若夜。一切時一切處。不令惡鬼惡神得其便也。
觀佛三昧經 佛記文殊當生極樂
文殊白佛言。我念過去。寶威德上王佛時有長者。名一切施。長者有子。名曰戒護。子在母胎。以敬信故預。為其子受三歸依。生年八歲。童子見佛。恭敬作禮。一見佛故。即得除滅百千萬億生死之罪。從是已后。常生凈土。得百千億唸佛三昧門。故今釋尊復記之曰。文殊師利。汝當往生極樂世界證入初地。
文殊發願經 文殊發願求生極樂
愿我命終時 滅除諸障礙 面見阿彌陀 往生安樂剎 生彼佛國已 成滿諸大愿 阿彌陀如來 現前授我記 嚴凈普賢行 滿足文殊愿 盡未來際劫 究竟菩薩行
入楞伽經 佛懸記龍樹生極樂國
大慧汝當知 善逝涅槃后 未來世當有 持於我法者 南天竺國中 大名德比丘 厥號
【現代漢語翻譯】 現代漢語譯本 （眾生）無法獲得自在，最終都無法避免生老病死，這都是因為不相信佛經的緣故。來世為人，會更加困苦艱難，無法往生到諸佛的國土。因此我說，『無量壽國』（Amitabha』s Pure Land，阿彌陀佛的凈土）容易前往也容易證得，但是人們卻不能修行往生，反而去信奉九十六種邪道。我說，這樣的人是『無眼人』，是『無耳人』。
《十往生經》 唸佛之人菩薩守護
佛說：『如果有眾生，唸誦『阿彌陀佛』（Amitabha Buddha）的名號，發願往生凈土，那麼阿彌陀佛就會派遣二十五位菩薩，來擁護這位修行者。無論他行走、坐著、站立、躺臥，無論白天黑夜，任何時間任何地點，都不讓惡鬼惡神有機會加害於他。』
《觀佛三昧經》 佛記文殊當生極樂
『文殊』（Manjushri）菩薩對佛說：『我回憶過去，在『寶威德上王佛』（Buddha of Majestic Virtue）時期，有一位長者，名叫『一切施』（Sarvadada）。長者有一個兒子，名叫『戒護』（Silasamrakshita）。這個孩子還在母親的胎中時，就因為（父母的）恭敬和信心，預先為他受了三歸依。他八歲時，見到佛，恭敬地頂禮。因為這一次見佛的緣故，就消除了百千萬億生死之罪。從此以後，常常往生凈土，得到百千億唸佛三昧門。』所以現在『釋尊』（Sakyamuni Buddha）再次授記說：『文殊師利（Manjushri），你應當往生極樂世界，證入初地。』
《文殊發願經》 文殊發願求生極樂
『愿我命終時， 滅除諸障礙， 面見『阿彌陀』（Amitabha）， 往生『安樂剎』（Sukhavati）. 生彼佛國已， 成滿諸大愿， 『阿彌陀如來』（Tathagata Amitabha）， 現前授我記， 嚴凈『普賢行』（Samantabhadra』s practices）， 滿足『文殊愿』（Manjushri』s vows）， 盡未來際劫， 究竟菩薩行。』
《入楞伽經》 佛懸記龍樹生極樂國
『大慧（Mahamati），你應當知道，『善逝』（Tathagata，如來）涅槃之後，未來世將會有秉持我佛法的人，在南天竺國中，有一位大名德的比丘，他的名字是』
【English Translation】 English version Being unrestrained, ultimately, no one can avoid birth, aging, sickness, and death. This is all because they do not believe in the Buddhist scriptures. In future lives, they will be even more distressed and troubled, unable to be reborn in the lands of the Buddhas. Therefore, I say that 『Amitabha』s Pure Land』 (無量壽國) is easy to reach and easy to attain, but people are unable to cultivate and be reborn there, instead turning to ninety-six kinds of heretical paths. I say that these people are 『people without eyes』 and 『people without ears.』
The Sutra of Ten Rebirths: Bodhisattvas Protect Those Who Recite the Buddha's Name
The Buddha said: 『If there are sentient beings who recite the name of 『Amitabha Buddha』 (阿彌陀佛) and vow to be reborn in the Pure Land, that Buddha will immediately send twenty-five Bodhisattvas to protect the practitioner. Whether they are walking, sitting, standing, or lying down, whether it is day or night, at any time and in any place, they will not allow evil ghosts or evil spirits to take advantage of them.』
The Samadhi Sutra on Visualizing the Buddha: The Buddha Predicts Manjushri's Rebirth in the Land of Ultimate Bliss
『Manjushri』 (文殊) Bodhisattva said to the Buddha: 『I recall the past, during the time of the 『Buddha of Majestic Virtue』 (寶威德上王佛), there was an elder named 『Sarvadada』 (一切施). The elder had a son named 『Silasamrakshita』 (戒護). When this child was still in his mother's womb, due to (his parents') reverence and faith, they took the Three Refuges for him in advance. When he was eight years old, he saw the Buddha and respectfully prostrated himself. Because of this one sight of the Buddha, he immediately eradicated hundreds of thousands of millions of sins of birth and death. From then on, he was constantly reborn in the Pure Land and attained hundreds of thousands of millions of Samadhi gates of Buddha-Recitation.』 Therefore, now 『Sakyamuni Buddha』 (釋尊) again predicts: 『Manjushri (文殊師利), you should be reborn in the Land of Ultimate Bliss and enter the first ground.』
The Vows of Manjushri Sutra: Manjushri Makes Vows to Seek Rebirth in the Land of Ultimate Bliss
『When my life comes to an end, May all obstacles be removed, May I see 『Amitabha』 (阿彌陀) face to face, And be reborn in the 『Land of Bliss』 (安樂剎). Having been born in that Buddha-land, May I fulfill all great vows, May 『Tathagata Amitabha』 (阿彌陀如來), Bestow upon me a prediction in person, May I adorn and purify 『Samantabhadra』s practices』 (普賢行), And fulfill 『Manjushri』s vows』 (文殊愿), Throughout endless future eons, May I ultimately practice the Bodhisattva path.』
The Lankavatara Sutra: The Buddha Predicts That Nagarjuna Will Be Reborn in the Land of Ultimate Bliss
『Mahamati』 (大慧), you should know that after the 『Tathagata』 (善逝) enters Nirvana, in the future there will be those who uphold my Dharma. In South India, there will be a greatly virtuous Bhikshu, whose name is』
為龍樹 能破有無宗 世間中顯我 無上大乘法 得初歡喜地 往生安樂國
楞伽經有三本。此出七卷成文。實叉難陀所譯。在四字函。
善信摩親經 善信厭女求生凈土
佛在舍衛。有長者女。名曰善信。智慧博達。常有大愿。不樂世俗。自念萬物無常。當歸于死。天地亦當敗壞。何況人身。念我父母兄弟不知罪福。貪慾無厭。我年三五。以許他男。我家兄弟。受取匹帛。我身當往受諸苦難。不如。今日清凈。當發上愿。求覓安隱長樂之處。可以自娛。便正一心。自誓身命。爾時天帝現於空中。告善信言。若當自歸西方安隱清凈法國。先向十方禮拜。慈心敬意念必達也。女便歡喜。澡浴燒香。向十方禮。天又告曰。汝當說頌讚嘆阿彌陀佛。善信依教。帝釋即化端生男子。手抱黃金。以頌調之。善信答頌。訶男女過。帝釋叉手勞之。欲何求索。普世無雙功德洋洋。不可稱量。善信聞已歡喜。地為大動。說偈歸佛。佛即與大眾俱飛到其家。善信禮佛。佛便放光微笑。為授二十四戒。善信聞已而得七住。即于佛前化為男子。父母兄弟。皆受五戒(此緣出經律異相第三十八卷)。
首楞嚴經 情想多少論報高下
佛告阿難。一切世間生死相續。生從順習。死從變流。臨命終時。未
【現代漢語翻譯】 現代漢語譯本 讚頌龍樹（Nagarjuna，佛教哲學家），他能破斥有宗和無宗的偏見。 在世間顯揚我（佛陀）無上的大乘佛法。 證得初地歡喜地（Pramudita，菩薩修行階位的第一階段），往生安樂國土（Sukhavati，阿彌陀佛的凈土）。
《楞伽經》（Lankavatara Sutra）有三個版本。這裡指的是七卷本，由實叉難陀（Shikshananda，唐代譯經家）所譯，收錄在四字函中。
《善信摩親經》（Shanxin Moqin Jing），講述善信厭惡女身，求生凈土的故事。
佛陀在舍衛城（Shravasti）時，有一位長者之女，名叫善信（Shanxin）。她智慧淵博，常有宏大的願望，不喜好世俗生活。她自己思念萬物無常，終將歸於死亡，天地也會敗壞，更何況是人的身體。她想到自己的父母兄弟不知罪福，貪慾無厭。自己年方十五，已經許配他人。家裡的兄弟們，接受了聘禮。自己將來要前往夫家，遭受各種苦難。不如趁現在身心清凈，發下大愿，尋求安穩長樂之處，可以自娛。於是端正一心，立誓獻出生命。這時，天帝（Deva）顯現在空中，告訴善信說：『如果想要歸往西方安穩清凈的佛國，先要向十方禮拜，以慈心敬意念誦，必定能夠達成。』善信聽后非常歡喜，沐浴焚香，向十方禮拜。天帝又告訴她說：『你應該誦說偈頌，讚歎阿彌陀佛（Amitabha）。』善信依教奉行。帝釋（Indra）隨即化作一個端正的男童，手抱黃金，用歌頌的曲調引導她。善信回答歌頌，訶斥男女之過。帝釋合掌讚歎她，詢問她想要尋求什麼。善信的功德普世無雙，浩瀚無垠，不可稱量。善信聽后歡喜，大地為之震動，說偈歸依佛陀。佛陀隨即與大眾一同飛到她家。善信禮拜佛陀。佛陀便放出光明微笑，為她授了二十四戒。善信聽后證得七住位（Saptavasthana，菩薩的修行階位）。當即在佛前化為男子。她的父母兄弟，都受了五戒（此因緣出自《經律異相》第三十八卷）。
《首楞嚴經》（Shurangama Sutra），討論情想多少與果報高下的關係。
佛陀告訴阿難（Ananda）：一切世間生死相續，生命的產生源於順從習氣，死亡源於變異流轉。臨命終時，如果還沒有...
【English Translation】 English version Homage to Nagarjuna (Buddhist philosopher), who can break through the biases of existence and non-existence. In the world, he reveals my (Buddha's) supreme Mahayana Dharma. Having attained the first Joyful Ground (Pramudita, the first stage of a Bodhisattva's path), one is reborn in the Land of Bliss (Sukhavati, Amitabha's Pure Land).
There are three versions of the Lankavatara Sutra. This refers to the seven-fascicle version, translated by Shikshananda (a Tang Dynasty translator), contained in the 'four-character' case.
The Shanxin Moqin Sutra tells the story of Shanxin, who detests the female body and seeks rebirth in the Pure Land.
When the Buddha was in Shravasti, there was an elder's daughter named Shanxin. She was wise and knowledgeable, and always had great aspirations, disliking worldly life. She contemplated that all things are impermanent and will eventually return to death, that even heaven and earth will decay, let alone the human body. She thought of her parents and brothers, who do not know about merit and demerit, and whose greed is insatiable. She was only fifteen years old and had already been betrothed to another man. Her brothers had accepted the betrothal gifts. She would have to go to her husband's house and suffer all kinds of hardships. It would be better to take advantage of her present purity of body and mind to make a great vow and seek a peaceful and joyful place where she could enjoy herself. So she straightened her mind and vowed to dedicate her life. At that time, the Deva appeared in the sky and told Shanxin, 'If you want to return to the peaceful and pure Buddha-land of the West, you must first bow to the ten directions, and recite with a compassionate and respectful mind, and you will surely succeed.' Shanxin was very happy to hear this, and bathed and burned incense, and bowed to the ten directions. The Deva then told her, 'You should recite verses praising Amitabha.' Shanxin followed his instructions. Indra then transformed into a handsome boy, holding gold, and guided her with a singing tune. Shanxin answered with verses, rebuking the faults of men and women. Indra praised her with folded hands, asking what she sought. Shanxin's merits were unparalleled in the world, vast and boundless, and immeasurable. Shanxin was delighted to hear this, and the earth shook. She recited a verse to take refuge in the Buddha. The Buddha then flew to her house with the assembly. Shanxin bowed to the Buddha. The Buddha then emitted light and smiled, and gave her the twenty-four precepts. Shanxin attained the seventh stage (Saptavasthana, a stage of Bodhisattva practice) upon hearing this. She immediately transformed into a man in front of the Buddha. Her parents and brothers all took the five precepts (this story comes from the 38th volume of the Jinglü Yixiang).
The Shurangama Sutra discusses the relationship between the amount of emotion and thought and the level of karmic retribution.
The Buddha told Ananda: All the worlds continue in the cycle of birth and death. Life arises from following habits, and death arises from the flow of change. At the time of death, if not yet...
舍暖觸。一生善惡。俱時頓現。純想即飛。必生天上。若飛心中。兼福兼慧及與凈愿。自然心開。見十方佛。一切凈土。隨愿往生。情少想多。輕舉非遠。即為飛仙。情想均等。不飛不墜。生於人間。想明斯聰。情幽斯鈍。情多想少。流入橫生。重為毛群。輕為羽族。七情三想。沉下水輪。生於火際。受氣猛火。身為餓鬼。常被焚燒。水能害己。無食無飲。經百千劫。九情一想。下洞火輪。輕生有間。重生無間。二種地獄。純情即沉入阿鼻獄。若沉心中。有謗大乘。毀佛禁戒。誑妄說法。虛貪信施。濫膺恭敬。五逆十重。更生十方阿鼻地獄。
守護國界主經 命終善惡感報優劣
佛言。若人命終之時。預知時至。正念分明洗浴著衣。吉祥而逝。光明照身。見佛相好。眾善俱現。定知。此人決定往生凈土。若人唸佛持戒。無精進心。命終亦無善相。亦無惡相。地府不收。安養不攝。如睡眠去。此人疑情未斷。生於疑城。五百歲受樂。再修信愿。方歸凈土。若人起憐憫心。正念現前。于財寶妻子。心無愛戀。眼色清凈。仰面含笑。想念天宮。當來迎我。耳聞天樂。眼見天童。舍此報身。定生天界。若人生於柔軟善心。起福德心。身無病難。憶念父母妻子。于善於惡。心不錯亂。其心正直。遺囑家財。辭別而去
【現代漢語翻譯】 現代漢語譯本 捨棄暖觸（指臨終時身體逐漸冷卻的感覺）。一生所做的善事和惡事，會同時頓然顯現。如果純粹是意念（想），就會飛昇，必定往生天上。如果在飛昇的心中，兼有福德和智慧，以及清凈的願望，自然心開，見到十方諸佛，一切清凈國土，隨自己的願望往生。如果情執少而意念多，就能輕身飛舉，但不會飛得很遠，成為飛仙。如果情執和意念均等，就不會飛昇也不會墜落，轉生於人間。意念清晰就聰明，情執幽暗就遲鈍。如果情執多而意念少，就會流入橫生（畜生道），重的成為毛類動物，輕的成為羽類動物。如果七情三想，就會沉入水輪，生於火的邊緣，承受猛烈的火氣，身體成為餓鬼，經常被焚燒，水也傷害不了自己，沒有食物和飲料，經歷百千劫。如果是九情一想，就會下墮到火輪之下，輕的下墮到有間地獄，重的下墮到無間地獄。如果是純粹的情執，就會沉入阿鼻地獄。如果在沉淪的心中，有誹謗大乘佛法，毀壞佛的禁戒，用虛假的言語欺騙世人，貪圖信徒的供養，濫受恭敬的行為，犯下五逆十重罪，就會再次墮入十方阿鼻地獄。
《守護國界主經》 命終善惡感報優劣
佛說：如果有人臨命終時，預先知道時間將到，正念分明，洗浴身體，穿好衣服，吉祥地離世，身體有光明照耀，見到佛的相好，各種善的景象都出現，就可以確定，這個人必定往生凈土。如果有人唸佛持戒，卻沒有精進心，臨命終時也沒有善的景象，也沒有惡的景象，地府不收留，安養（凈土）也不接納，就像睡著了一樣離去。這個人因為疑情沒有斷除，會生於疑城，在那裡享受五百年的快樂，然後再修習信心和願力，才能迴歸凈土。如果有人生起憐憫心，正念現前，對於財寶妻子，心中沒有愛戀，眼神清凈，仰面含笑，想著天宮，想著天人前來迎接自己，耳朵聽到天樂，眼睛看到天童，捨棄這個報身，必定往生天界。如果人生起柔軟善良的心，生起修福德的心，身體沒有病痛，憶念父母妻子，對於善事和惡事，心中沒有錯亂，他的心正直，遺囑分配家財，辭別而去。
【English Translation】 English version Relinquishing the warmth of touch (referring to the feeling of the body gradually cooling down at the time of death). The good and evil deeds of a lifetime will suddenly appear simultaneously. If it is pure thought (intention), one will ascend and be reborn in the heavens. If, in the ascending mind, there is both merit and wisdom, as well as pure vows, the mind will naturally open, and one will see the Buddhas of the ten directions, all pure lands, and be reborn according to one's wishes. If emotional attachment is little and intention is much, one can lightly ascend, but will not fly far, becoming a flying immortal. If emotional attachment and intention are equal, one will neither ascend nor fall, but be reborn in the human realm. Clear intention leads to intelligence, while obscure emotional attachment leads to dullness. If emotional attachment is much and intention is little, one will flow into horizontal birth (the animal realm), the heavy becoming fur-bearing animals, the light becoming feathered animals. If there are seven emotions and three intentions, one will sink into the water wheel, born on the edge of fire, enduring fierce fire energy, the body becoming a hungry ghost, constantly being burned, and water cannot harm oneself, without food or drink, experiencing hundreds of thousands of kalpas. If there are nine emotions and one intention, one will fall below the fire wheel, the light falling into intermittent hell, the heavy falling into uninterrupted hell. If it is pure emotional attachment, one will sink into Avici Hell. If, in the sinking mind, there is slander of the Mahayana Dharma, destruction of the Buddha's precepts, deceiving people with false words, greed for the offerings of believers, and abuse of reverence, committing the five rebellious acts and ten grave offenses, one will again fall into the Avici Hells of the ten directions.
The Sutra of the Lord Who Protects the Nation: Superiority and Inferiority of Retribution for Good and Evil at the End of Life
The Buddha said: If a person, at the time of death, knows in advance that the time is approaching, with clear right mindfulness, bathes the body, puts on clothes, and departs auspiciously, with light shining on the body, seeing the auspicious marks of the Buddha, and various good signs appear, it can be determined that this person will surely be reborn in the Pure Land. If a person recites the Buddha's name and upholds the precepts, but does not have diligent effort, at the time of death there will be neither good signs nor bad signs, the underworld will not accept them, and the Pure Land will not receive them, departing like falling asleep. Because this person's doubts have not been eliminated, they will be born in the City of Doubt, where they will enjoy five hundred years of happiness, and then cultivate faith and vows again, and then return to the Pure Land. If a person arises with a compassionate heart, with right mindfulness present, without attachment to wealth, treasures, wife, and children, with clear eyes, looking up and smiling, thinking of the heavenly palace, thinking of the heavenly beings coming to greet them, hearing heavenly music, seeing heavenly children, relinquishing this retribution body, they will surely be reborn in the heavens. If a person arises with a gentle and kind heart, arises with the intention of cultivating merit, without illness in the body, remembering parents, wife, and children, without confusion in the mind regarding good and evil deeds, their heart is upright, making a will to distribute family property, and departing.
。定生人界。若人于夫妻男女。惡眼瞻視。舉手捫空。便利不覺。身常嗅穢。兩目紅赤。仆面而臥踡身左脅。百節痠疼。或見惡相。口不能言。聲吟叫喚。冤債現前。心識散亂。狂惑顛倒。遍體如冰。手捻死拳身硬如石。此人命終。定入地獄。若人好舐其唇。身熱如火。常患飢渴。好說飲食。張口不合。貪戀財寶。命卒難斷。開眼而去。此人定入餓鬼。若人身染重病。如在雲霧。心神昏散。怕聞佛名。多愛食啖血肉之味。不受勸化。愛戀妻兒。踡手足指。遍身流汗。出粗澀聲。口中咀沫。此相現前。定入畜生。
無量壽修觀行供養儀軌(出大藏沖字函)
爾時金剛手菩薩。在毗盧遮那大集會中。白佛言。我為當來雜染世界惡趣眾生。說無量壽陀羅尼。修三密門。證唸佛三昧。得生凈土。入菩薩位。不以少福無慧方便得生彼剎。依此教法。決定得生上品初地。應先入曼荼羅。得灌頂已。然後從師受此儀軌。當於勝地。涂拭凈室。建立方壇。上張天蓋。周匝懸幡。上壇分佈八曼荼羅。磨白壇香。用涂聖位。壇西安無量壽像。持誦者東坐面像。坐卑腳床。行者每日澡浴。登壇三時散種種華。置二閼伽。或新寶器。滿盛香水。置於壇上。于壇四角。安四賢瓶。香華飲食。隨力所辦。一一加持。慇勤供養。行者即觀
【現代漢語翻譯】 現代漢語譯本：必定墮入人道。如果有人用惡毒的眼神注視夫妻男女，舉手在空中亂抓，大小便時沒有知覺，身上常常散發著臭味，兩眼通紅，臉朝下趴著睡覺，身體蜷縮成左側臥，渾身關節痠痛，或者看到恐怖的景象，口不能言語，發出呻吟叫喚的聲音，冤親債主出現在眼前，心識散亂，精神錯亂顛倒，全身像冰一樣寒冷，手緊握成拳頭，身體僵硬如石頭，這個人命終后，必定墮入地獄。 如果有人喜歡舔嘴唇，身體發熱如火，經常感到飢餓口渴，喜歡談論飲食，張著嘴巴合不攏，貪戀財寶，臨終時難以斷氣，睜著眼睛離去，這個人必定墮入餓鬼道。如果有人身患重病，感覺像在雲霧之中，心神昏沉散亂，害怕聽到佛的名號，特別喜歡吃血肉的味道，不接受勸導教化，愛戀妻子兒女，蜷縮手腳指頭，全身流汗，發出粗糙嘶啞的聲音，口中吐沫，這種景象出現時，必定墮入畜生道。
《無量壽修觀行供養儀軌》（出自大藏沖字函）
當時，金剛手菩薩在毗盧遮那大**中，對佛說：『我爲了未來雜染世界的惡趣眾生，宣說無量壽陀羅尼，修持身口意三密之門，證得唸佛三昧，得以往生凈土，進入菩薩的位次。不能憑藉少許福報和沒有智慧的方便法門而往生彼國。依照這個教法，決定能夠往生上品，證得初地。』應該先進入曼荼羅（Mandala，壇城），得到灌頂之後，然後跟隨老師學習這個儀軌。應當在殊勝之地，塗抹清凈的房間，建立方形的壇，上面張掛天蓋，四周懸掛旗旛。在上壇分佈八個曼荼羅（Mandala，壇城），磨碎白檀香，用來塗抹聖位。在壇上安放無量壽像（Amitayus，阿彌陀佛）。持誦者面向佛像朝東而坐，坐在矮小的腳床上。修行者每日洗浴，登上壇場，在三個時辰散種種鮮花，設定兩個閼伽（Arghya，供水），或者用新的寶器，盛滿香水，放置在壇上。在壇的四個角上，安放四個賢瓶。香、花、飲食，隨自己的能力置辦。一一加持，慇勤供養。修行者隨即觀想。
【English Translation】 English version: He will certainly be reborn into the human realm. If a person gazes at couples with malicious eyes, waves his hands aimlessly in the air, is unaware when relieving himself, constantly emits a foul odor, has red eyes, sleeps face down curled up on his left side, suffers from aching joints, or sees terrifying apparitions, is unable to speak, groans and cries out, has karmic creditors appearing before him, has a scattered and confused mind, is delirious and deranged, feels as cold as ice all over his body, clenches his fists tightly, and his body becomes as stiff as a stone, this person, upon death, will certainly fall into hell. If a person likes to lick his lips, feels as hot as fire, is constantly hungry and thirsty, enjoys talking about food and drink, keeps his mouth open, is greedy for wealth and treasures, has difficulty breathing his last, and dies with his eyes open, this person will certainly fall into the realm of hungry ghosts. If a person is seriously ill, feels as if he is in a cloud, has a dazed and scattered mind, fears hearing the name of the Buddha, particularly enjoys eating the taste of blood and flesh, does not accept advice or guidance, is attached to his wife and children, curls up his fingers and toes, sweats all over his body, emits rough and hoarse sounds, and foams at the mouth, when these signs appear, he will certainly fall into the animal realm.
The Ritual of Contemplation, Practice, and Offering for Amitayus (Extracted from the Chong Character Case of the Great Treasury Sutra)
At that time, Vajrapani Bodhisattva, in the great ** of Vairocana, said to the Buddha: 'For the sake of sentient beings in the impure realms of the future who are in the evil destinies, I will speak the Amitayus Dharani, cultivate the three secrets of body, speech, and mind, attain the Samadhi of Buddha Recitation, be reborn in the Pure Land, and enter the position of a Bodhisattva. One cannot be reborn in that land with little merit or without skillful means of wisdom. According to this teaching, one can certainly be reborn in the upper grades and attain the first Bhumi. 'One should first enter the Mandala (sacred enclosure), receive empowerment, and then learn this ritual from a teacher. One should in a superior place, smear and purify a room, establish a square altar, hang a canopy above, and suspend banners all around. Distribute eight Mandalas (sacred enclosures) on the upper altar, grind white sandalwood incense, and use it to anoint the sacred positions. Place an image of Amitayus (Infinite Life Buddha) on the altar. The practitioner should sit facing the image to the east, on a low footstool. The practitioner should bathe daily, ascend the altar, scatter various flowers at three times, and place two Arghyas (water offerings), or new precious vessels, filled with fragrant water, on the altar. At the four corners of the altar, place four virtuous vases. Incense, flowers, and food, should be prepared according to one's ability. Each should be blessed and offered with diligence. The practitioner should then visualize.
察一切有情本性清凈。為諸客塵所蔽。不悟真理。是故說此三密加持。能令自他清凈。
右儀軌一卷。三藏不空所譯。自此文后。列凈三業及普禮結界獻座觀想並結印誦咒總二十四章。非不精切。愿依法行持者撿之。今于中錄其簡。而可行者。三章於後。庶資廣凈業云。
無量壽如來拳印真言
次結如來拳印。以左手四指握拳。豎大指以右手作金剛拳。握左大指即成。以此拳印地。真言加持七遍。變其世界。如來拳真言曰。
唵(引一)步欠(平聲二)
由結此印。真言威力故。即變此大千世界。成極樂剎。七寶為地。水鳥樹林。皆演法音。無量莊嚴。如經所說。行者由數習此定。每於定中。見極樂世界無量壽佛。在大眾會。聞說契經。臨命終時。心不散動。三昧現在。剎那迅速生蓮華中。證菩薩位。
無量壽如來根本印真言
次結無量壽如來根本印。二手外相叉作拳。豎二中指頭相拄。如蓮華葉形。結此契已。誦無量壽真言七遍。以印于頂上。散陀羅尼曰。
曩謨(引)啰怛曩(二合)夜(引)耶(一)娜莫阿(引)哩野(二合引)弭跢(引)婆(去引)耶(二)怛佗(去)孽跢(引)夜啰曷(二合)帝三(去)藐三(去)沒馱耶(三)怛你也佗(四)唵阿蜜㗚
【現代漢語翻譯】 現代漢語譯本： 觀察一切有情眾生的本性，原本都是清凈的，只是被各種客塵（Kechen，指煩惱）所遮蔽，不能領悟真正的道理。因此宣說這三密（Sanmi，指身、語、意三密）加持，能夠使自己和他人得到清凈。
右邊的儀軌共一卷，是不空三藏（Bukong Sanzang）所翻譯的。從這段文字之後，列出了清凈三業（Qingjing Sanye，指身、口、意三業清凈）以及普禮、結界、獻座、觀想，並結印誦咒，總共二十四章。內容非常精細詳盡。希望依法修行的人仔細研讀。現在從中摘錄其中簡要而且可以實行的三章放在後面，希望能夠幫助大家廣泛地修習清凈的善業。
無量壽如來（Wuliangshou Rulai，即阿彌陀佛）拳印真言
接下來結如來拳印。用左手的四指握拳，豎起大拇指，用右手做金剛拳，握住左手的大拇指就完成了。用這個拳印按在地上，用真言加持七遍，就能轉變這個世界。如來拳真言是：
唵(引一) 步欠(平聲二) （Om Buqian）
由於結這個手印和真言的威力，就能把這個大千世界變成極樂剎土（Jile Chatu，即西方極樂世界），以七寶為地，水鳥樹林都演說佛法之音，無量莊嚴，如同佛經所說。修行人如果經常修習這個禪定，每次在禪定中，都能見到極樂世界的無量壽佛在大眾集會中，宣說契經。臨命終時，心不散亂，三昧（Sanmei，指禪定）現前，剎那間迅速往生到蓮花之中，證得菩薩的果位。
無量壽如來根本印真言
接下來結無量壽如來根本印。兩手在外面相交叉握拳，豎起兩個中指，指尖相接觸，形成蓮花葉的形狀。結成這個手印后，誦無量壽真言七遍，用手印在頭頂上散開。陀羅尼（Tuoluoni，總持之意）是：
曩謨(引) 啰怛曩(二合) 夜(引) 耶(一) 娜莫阿(引) 哩野(二合引) 弭跢(引) 婆(去引) 耶(二) 怛佗(去) 孽跢(引) 夜啰曷(二合) 帝三(去) 藐三(去) 沒馱耶(三) 怛你也佗(四) 唵阿蜜㗚
【English Translation】 English version: Observe that the nature of all sentient beings is originally pure, but it is obscured by various adventitious defilements (Kechen, referring to afflictions), preventing them from realizing the true principle. Therefore, it is said that the empowerment of these three mysteries (Sanmi, referring to the three mysteries of body, speech, and mind) can purify oneself and others.
The ritual text on the right, in one volume, was translated by Tripiṭaka Bukong (Bukong Sanzang). Following this text, it lists the purification of the three karmas (Qingjing Sanye, referring to the purification of body, speech, and mind), as well as universal prostration, establishing boundaries, offering seats, visualization, and forming mudras while reciting mantras, totaling twenty-four chapters. The content is very detailed and thorough. It is hoped that those who practice according to the Dharma will study it carefully. Now, I have extracted three concise and practical chapters from it and placed them at the end, hoping to help everyone extensively cultivate pure good karma.
The Fist Mudra and Mantra of Amitābha Tathāgata (Wuliangshou Rulai, i.e., Amitābha Buddha)
Next, form the Tathāgata Fist Mudra. Make a fist with the four fingers of the left hand, raise the thumb, and make a Vajra fist with the right hand, grasping the left thumb to complete it. Press this fist mudra on the ground and empower it with the mantra seven times to transform the world. The Tathāgata Fist Mantra is:
Oṃ Buqian
Due to the power of forming this mudra and mantra, this great chiliocosm will be transformed into the Pure Land of Ultimate Bliss (Jile Chatu, i.e., the Western Pure Land), with the seven treasures as the ground, and the water birds and trees all proclaiming the Dharma sound, with immeasurable adornments, as described in the scriptures. If practitioners frequently practice this samādhi (Sanmei, referring to meditation), they will see Amitābha Buddha of the Pure Land of Ultimate Bliss in the assembly every time they are in samādhi, expounding the sutras. At the time of death, their minds will not be scattered, samādhi will manifest, and they will be swiftly reborn in a lotus flower in an instant, attaining the Bodhisattva stage.
The Root Mudra and Mantra of Amitābha Tathāgata
Next, form the Root Mudra of Amitābha Tathāgata. Cross both hands outwards and make fists, raise the two middle fingers, and touch the tips of the fingers together, forming the shape of a lotus leaf. After forming this mudra, recite the Amitābha mantra seven times and scatter the mudra on the top of the head. The dhāraṇī (Tuoluoni, meaning total retention) is:
Namo ratna-trayāya, namaḥ ārya-amitābhāya tathāgatāya arhate samyak-saṃbuddhāya, tadyathā, oṃ amṛta
(二合)帝(五)阿蜜㗚(二合)妒(引)納婆(二合)吠(微閉反引六)阿蜜㗚(二合)多三(去)婆(上)吠(準上七)阿蜜㗚(二合)多孽陛(八)阿蜜㗚(二合)多悉弟(九)阿蜜㗚(二合)多帝際(自曳反十)阿蜜㗚(二合十一)多尾訖磷(二合引)帝(十二)阿蜜㗚(二合)多誐曩吉(引)底(丁以反)迦㘑(十三)阿蜜㗚(二合)多懶(上)弩枇娑嚩(二合)㘑(十四)薩嚩(引)啰佗(二合)娑(去引)馱寧(十五)薩嚩磨訖禮(二合引)舍乞灑(三合)孕迦㘑娑嚩(二合引)賀(引十六)
此真言才誦一遍。身中十惡四重。無間罪。一切業障。悉皆消滅。若苾芻苾芻尼。犯根本罪。誦七遍。即時還得清凈。誦滿萬遍。獲得不廢忘菩提心三昧。菩薩心顯現。身中皎潔圓明。如凈月輪。臨命終時。見無量壽與大眾俱來迎安慰。即生極樂上品上生。
無量壽如來心真言
無量壽如來心真言曰。
唵(引一)阿蜜㗚(二合)多帝際賀啰吽(引二)
此真言能誦十萬遍滿。得見阿彌陀如來。命終決定。得生極樂。
烏瑟膩沙最勝總持經(出大藏高字函)
如是我聞。一時佛在極樂剎大善法堂中坐。爾時無量壽如來。告觀自在言。一切眾生。疾病短壽者。一切如來
【現代漢語翻譯】 現代漢語譯本： （二合）帝（五）阿蜜㗚（二合）妒（引）納婆（二合）吠（微閉反引六）阿蜜㗚（二合）多三（去）婆（上）吠（準上七）阿蜜㗚（二合）多孽陛（八）阿蜜㗚（二合）多悉弟（九）阿蜜㗚（二合）多帝際（自曳反十）阿蜜㗚（二合十一）多尾訖磷（二合引）帝（十二）阿蜜㗚（二合）多誐曩吉（引）底（丁以反）迦㘑（十三）阿蜜㗚（二合）多懶（上）弩枇娑嚩（二合）㘑（十四）薩嚩（引）啰佗（二合）娑（去引）馱寧（十五）薩嚩磨訖禮（二合引）舍乞灑（三合）孕迦㘑娑嚩（二合引）賀（引十六）
此真言才誦一遍，身中十惡四重、無間罪，一切業障，悉皆消滅。若苾芻（bhiksu，比丘）、苾芻尼（bhiksuni，比丘尼）犯根本罪，誦七遍，即時還得清凈。誦滿萬遍，獲得不廢忘菩提心三昧（samadhi，三昧）。菩薩心顯現，身中皎潔圓明，如凈月輪。臨命終時，見無量壽（Amitayus，阿彌陀佛）與大眾俱來迎安慰，即生極樂上品上生。
無量壽如來心真言
無量壽如來心真言曰：
唵（om，種子字）（引一）阿蜜㗚（二合）多帝際賀啰吽（hum，種子字）（引二）
此真言能誦十萬遍滿，得見阿彌陀如來（Amitabha，阿彌陀佛），命終決定，得生極樂。
烏瑟膩沙最勝總持經（出大藏高字函）
如是我聞。一時佛在極樂剎大善法堂中坐。爾時無量壽如來（Amitayus，阿彌陀佛），告觀自在（Avalokitesvara，觀世音菩薩）言：『一切眾生，疾病短壽者，一切如來』
【English Translation】 English version: (Two combined) Di (Five) A-mi-li (Two combined) Du (Prolonged) Na-po (Two combined) Wei (Slightly closed, reversed, prolonged Six) A-mi-li (Two combined) Duo-san (Departing tone) Po (Rising tone) Wei (According to the rising tone Seven) A-mi-li (Two combined) Duo-nie-bi (Eight) A-mi-li (Two combined) Duo-xi-di (Nine) A-mi-li (Two combined) Duo-di-ji (Zi-ye reversed Ten) A-mi-li (Two combined Eleven) Duo-wei-qi-lin (Two combined, prolonged) Di (Twelve) A-mi-li (Two combined) Duo-ye-na-ji (Prolonged) Di (Ding-yi reversed) Jia-li (Thirteen) A-mi-li (Two combined) Duo-lan (Rising tone) Nu-pi-suo-wa (Two combined) Li (Fourteen) Sa-wa (Prolonged) La-ta (Two combined) Suo (Departing tone, prolonged) Tuo-ning (Fifteen) Sa-wa-mo-qi-li (Two combined, prolonged) She-qi-sha (Three combined) Yun-jia-li Suo-wa (Two combined, prolonged) He (Prolonged Sixteen)
If this mantra is recited just once, all the ten evils, four grave offenses, and the Avici hell karma, all karmic obstacles in the body will be eliminated. If a bhiksu (bhiksu, monk) or bhiksuni (bhiksuni, nun) commits a fundamental offense, reciting it seven times will immediately restore purity. Reciting it ten thousand times will attain the non-forgetting Bodhi-mind samadhi (samadhi, concentration). The Bodhisattva mind will manifest, and the body will be bright and clear, like a pure moon. At the time of death, Amitayus (Amitayus, Amitabha Buddha) will appear with the assembly to welcome and comfort you, and you will be reborn in the highest level of the highest grade in Sukhavati (Pure Land).
The Heart Mantra of Amitayus Tathagata
The Heart Mantra of Amitayus Tathagata says:
Om (om, seed syllable) (Prolonged One) A-mi-li (Two combined) Duo-di-ji-he-la Hum (hum, seed syllable) (Prolonged Two)
If this mantra is recited one hundred thousand times, one will see Amitabha Tathagata (Amitabha, Amitabha Buddha). At the end of life, one will definitely be reborn in Sukhavati (Pure Land).
Usnisa Most Excellent Total Retention Sutra (From the High Character Box of the Great Treasury)
Thus have I heard. At one time, the Buddha was sitting in the Great Good Dharma Hall in the Land of Ultimate Bliss. At that time, Amitayus Tathagata (Amitayus, Amitabha Buddha) said to Avalokitesvara (Avalokitesvara, Guanyin Bodhisattva): 'All sentient beings who are sick and have short lives, all Tathagatas'
烏瑟膩沙最勝總持法門。若人受持讀誦。速得無病長壽安樂。即時觀自在請佛宣說(咒廣不錄)若人書寫此法。安置塔中。廣大供養。右繞千匝。恭敬禮拜。則獲智慧。若七日壽命延至七年。若七年壽命延至七十。獲得如是長壽安樂。無諸疾病。得宿命通。
無量壽如來總持法門
爾時無量壽如來。入普照吉祥三摩地。從定出已。即說一切如來無量壽總持法門曰。
唵(引)阿蜜哩(二合)帝(引)阿蜜哩(二合)帝(引)阿蜜哩(二合)睹捺婆(二合)吠阿蜜哩(二合)多尾訖㘓(二合)帝(引)阿蜜哩(二合)多誐(引)彌你(去)阿蜜哩(二合)多哩那(二合)禰誐誐曩計哩帝(二合)羯哩(引)薩哩嚩(二合)吉梨(二合引)舍叉演羯哩曳(引)娑嚩(二合引)賀
若人用此法門。加持凈土作塔。又復書此總持。安在塔內。香華供養。延于壽命。及增智慧。若人於此塔前。倍興供養。日日誦持滿八百遍。發自利利他平等之心。如是依法消除八難。是人命終。不生地獄畜生焰摩羅界。如蛇蛻皮。即生極樂。獲大果報。受勝妙樂。
不空罥索神變真言經一字真言
觀世音菩薩。說一字真言曰。
唵(喉中抬聲引呼。此下三咒唵字。並同此呼)
如是真言大悲心
【現代漢語翻譯】 現代漢語譯本 烏瑟膩沙最勝總持法門。如果有人受持讀誦，就能迅速獲得無病、長壽和安樂。當時觀自在菩薩請求佛陀宣說（咒語內容較多，此處省略）。如果有人書寫此法門，安置在佛塔中，並廣行供養，右繞佛塔千匝，恭敬禮拜，就能獲得智慧。如果原本只有七天的壽命，可以延長至七年；如果原本只有七年的壽命，可以延長至七十年。獲得如此長壽安樂，沒有各種疾病，並能獲得宿命通。
無量壽如來總持法門
當時，無量壽如來進入普照吉祥三摩地。從禪定中出來后，就宣說一切如來無量壽總持法門，咒語如下：
唵(om) 阿蜜哩(amrita，甘露) 帝(te，光輝) 阿蜜哩(amrita，甘露) 帝(te，光輝) 阿蜜哩(amrita，甘露) 睹捺婆(udbhava，出生) 吠(ve) 阿蜜哩(amrita，甘露) 多尾訖㘓(vikrante，勝利者) 帝(te，光輝) 阿蜜哩(amrita，甘露) 多誐(agama，到達) 彌你(gamini，引導者) 阿蜜哩(amrita，甘露) 多哩那(tarana，救度) 禰(dhi，智慧) 誐誐曩(gagana，虛空) 計哩帝(kirti，名聲) 羯哩(kari，作者) 薩哩嚩(sarva，一切) 吉梨(kila，束縛) 舍叉演(kshayam，摧毀) 羯哩曳(kariye，行動) 娑嚩(svaha，成就)
如果有人用此法門，加持凈土製作佛塔，又書寫此總持咒語，安放在塔內，以香花供養，就能延長壽命，並增長智慧。如果有人在這座塔前，加倍地興辦供養，每日誦持滿八百遍，發起自利利他的平等之心。如此依法修行，就能消除八難。這個人命終之後，不會墮入地獄、畜生、焰摩羅界，如同蛇蛻皮一般，立即往生極樂世界，獲得巨大的果報，享受殊勝美妙的快樂。
不空罥索神變真言經一字真言
觀世音菩薩，說一字真言如下：
唵(om)（喉中抬聲引呼。此下三咒唵字，並同此呼）
如此真言具有大悲心。
【English Translation】 English version The Ushnishavijaya Dharani. If a person receives, upholds, reads, and recites it, they will quickly obtain freedom from illness, longevity, peace, and happiness. At that time, Avalokiteshvara (觀自在菩薩, the Bodhisattva Who Observes the Sounds of the World) requested the Buddha to proclaim it (the mantra is extensive and not recorded here). If a person writes this Dharma and places it in a stupa, makes extensive offerings, circumambulates it a thousand times to the right, and respectfully bows in worship, they will obtain wisdom. If their lifespan is originally only seven days, it can be extended to seven years; if their lifespan is originally only seven years, it can be extended to seventy years. They will obtain such longevity, peace, and happiness, be free from all illnesses, and gain knowledge of past lives (宿命通, ability to remember past lives).
The Amitayus (無量壽如來, the Tathagata of Immeasurable Life) Dharani
At that time, Amitayus (無量壽如來, the Tathagata of Immeasurable Life) entered the Samadhi of Universal Illumination and Auspiciousness. Having emerged from samadhi, he then spoke the Dharani of Immeasurable Life of all Tathagatas, saying:
Om Amrita Te Amrita Te Amrita Udbhava Ve Amrita Vikrante Amrita Agama Gamini Amrita Tarana Dhi Gagana Kirti Kari Sarva Kilesha Kshayam Kariye Svaha
If a person uses this Dharma to bless pure earth to make a stupa, and also writes this dharani and places it inside the stupa, and makes offerings of incense and flowers, they will extend their lifespan and increase their wisdom. If a person makes offerings in front of this stupa, and recites it eight hundred times every day, and generates a mind of equality that benefits both themselves and others, they will eliminate the eight difficulties according to the Dharma. When this person's life ends, they will not be born in the hells, as animals, or in the realm of Yama (焰摩羅界, the realm of the King of Death), but like a snake shedding its skin, they will immediately be reborn in the Land of Ultimate Bliss (極樂, Sukhavati), obtain great rewards, and enjoy supreme and wonderful happiness.
The One-Syllable True Word from the Amoghapasha (不空罥索, Infallible Lasso) Transformation Dharani Sutra
Avalokiteshvara Bodhisattva (觀世音菩薩, the Bodhisattva Who Observes the Sounds of the World) spoke the one-syllable true word, saying:
Om (pronounced with a raised sound from the throat. The Om in the following three mantras is pronounced the same way)
Such a true word possesses great compassion.
觀觀世音。如法受持。應善修行者。能害過現重罪。一切垢障。盡皆消滅。當得一切諸佛菩薩。天仙龍神。悉皆歡喜。當捨命后。往于西方極樂國土。住極喜地。蓮華化生。
溥遍解脫心真言
爾時觀世音菩薩。即于佛前諦觀一切。說溥遍解脫心真言曰。
此道咒二百一十二句。文廣不錄(此下三咒。經中具有結壇捻印立像等法。文涉一卷)。
又溥遍解脫心真言曰。
唵沒(二合)啰㰤么(一)廢灑陀(上)啰(二)馱啰馱啰(三)地利地利(四)度嚕度嚕(五)縒曼亸入縛攞(六)畝佉𤙖(七)莎縛(二合)訶(八)
又溥遍解脫心一字真言曰。
唵惡(輕呼一)莎縛(二合)訶(去二)
若人六時。倍復精進。如法嚴治身器。依法持誦。滿一落叉。是業成熟。觀世音菩薩。現金色身。當滅無始一切根本重罪。若不現者。復倍精進。誦滿二落叉或三落叉。是業成熟。觀世音定當現身執手。指示西方凈土阿彌陀佛。坐寶蓮華師子之座。復得阿彌陀佛手摩其頭。謂同彼土一切菩薩福命功德。舍此身後。往于西方安樂國土上品蓮華。具諸相好。識宿命智。得不退轉。
不空大灌頂光真言(出不空罥索神變經第二十八卷潔字函)
爾時釋迦牟尼如來。即伸
【現代漢語翻譯】 現代漢語譯本： 觀想觀世音菩薩（Avalokiteśvara，以慈悲著稱的菩薩）。如法受持此法門，對於那些能夠精進修行的人，可以消除過去和現在所造的嚴重罪業，一切的污垢和障礙都將完全消滅。應當得到一切諸佛、菩薩、天仙、龍神的歡喜。當捨棄生命后，往生到西方極樂國土，安住于極喜地（Pramudita，菩薩十地中的第一地），在蓮花中化生。
溥遍解脫心真言
這時，觀世音菩薩就在佛前仔細觀察一切，宣說了溥遍解脫心真言。
此道咒有二百一十二句，因為文字繁多所以不在此記錄。（以下三個咒語，經文中有關於結壇、捻印、立像等方法，內容涉及一卷經文）。
又，溥遍解脫心真言曰：
唵（Om） 沒啰（bra）㰤么（ka ma） 廢灑陀（vaisadha）啰（ra） 馱啰馱啰（dhara dhara） 地利地利（dhili dhili） 度嚕度嚕（dhuru dhuru） 縒曼亸入縛攞（samantha jvala） 畝佉𤙖（mukha hum） 莎縛（svaha）訶（ha）
又，溥遍解脫心一字真言曰：
唵（Om） 惡（ah，輕聲） 莎縛（svaha）訶（ha，去聲）
如果有人在六個時辰（一天分為六個時段）里，更加精進，如法地清潔身體和器具，依法持誦此真言，滿一百萬遍，那麼這種業力就會成熟，觀世音菩薩就會顯現金色身。能夠消滅無始以來一切根本的嚴重罪業。如果觀世音菩薩沒有顯現，就更加精進，誦滿兩百萬遍或三百萬遍，這種業力就會成熟，觀世音菩薩必定會現身執手，指示西方凈土阿彌陀佛（Amitābha，西方極樂世界的佛陀），坐在寶蓮花獅子座上。並且得到阿彌陀佛用手摩頂，獲得與西方極樂世界一切菩薩相同的福報、壽命和功德。捨棄此身之後，往生到西方安樂國土的上品蓮花中，具足各種殊勝的相好，獲得宿命智（能夠知曉過去世的能力），得到不退轉（不會退轉成凡夫）。
不空大灌頂光真言（出自不空罥索神變經第二十八卷潔字函）
這時，釋迦牟尼如來（Śākyamuni，佛教的創始人）就伸出了...
【English Translation】 English version: Visualize Avalokiteśvara (the Bodhisattva known for compassion). If one receives and upholds this Dharma method according to the law, for those who can diligently practice, it can eliminate the heavy sins committed in the past and present, and all defilements and obstacles will be completely eradicated. One should receive the joy of all Buddhas, Bodhisattvas, Devas, Immortals, and Dragon Gods. After abandoning this life, one will be reborn in the Western Pure Land of Ultimate Bliss, dwelling in the Extremely Joyful Ground (Pramudita, the first of the ten Bhumis of a Bodhisattva), and be born from a lotus flower.
The All-Encompassing Liberation Heart True Word (Mantra)
At that time, Avalokiteśvara Bodhisattva carefully observed everything before the Buddha and spoke the All-Encompassing Liberation Heart True Word, saying:
This path's mantra has two hundred and twelve sentences, which are not recorded here due to the extensive text. (The following three mantras have methods in the scriptures regarding establishing altars, forming mudras, and erecting images, involving a whole volume of scripture).
Also, the All-Encompassing Liberation Heart True Word says:
Om bra ka ma vaisadha ra dhara dhara dhili dhili dhuru dhuru samantha jvala mukha hum svaha ha
Also, the One-Syllable True Word of the All-Encompassing Liberation Heart says:
Om ah (lightly pronounced) svaha ha (descending tone)
If a person, during the six periods of the day (the day divided into six periods), is even more diligent, properly cleanses their body and implements, and recites this mantra according to the Dharma, completing one hundred thousand recitations, then this karma will mature, and Avalokiteśvara Bodhisattva will manifest a golden body. One will be able to eliminate all fundamental heavy sins from beginningless time. If Avalokiteśvara Bodhisattva does not appear, then be even more diligent and recite two hundred thousand or three hundred thousand times. When this karma matures, Avalokiteśvara will definitely appear, holding one's hand and pointing to the Western Pure Land of Amitābha (the Buddha of the Western Pure Land of Ultimate Bliss), seated on a jeweled lotus lion throne. Furthermore, one will receive Amitābha Buddha's hand touching one's head, obtaining the same blessings, lifespan, and merits as all Bodhisattvas in that land. After abandoning this body, one will be reborn in the upper-grade lotus flower in the Western Land of Bliss, possessing all kinds of auspicious marks and qualities, obtaining the wisdom of knowing past lives (the ability to know past lives), and attaining non-retrogression (not regressing to an ordinary being).
The Great Unfailing Light Mantra of Consecration (from the 28th scroll of the Unfailing Net Divine Transformation Sutra, Clean Character Box)
At that time, Śākyamuni Tathagata (the founder of Buddhism) then extended...
右手。摩清凈蓮華明王頂。時大千世界六變震動。所有十方剎土。過現未來一切如來。毗盧遮那如來。一時皆現。亦同授與清凈蓮華明王灌頂三昧耶。爾時十方三世一切如來。毗盧遮那如來。各伸右手。摩清凈蓮華明王頂。同說不空大灌頂光真言曰。
唵(喉中抬聲引呼一)㫊暮伽(上)廢(無計反)嚕者娜(二)摩訶畝捺(能乙反)啰么抳(三)缽頭(二合)么入縛攞(四)跛啰(二合)襪亸野𤙖(五)
若有過去一切十惡五逆四重諸罪。得聞此大灌頂光真言三七遍。即得除滅一切罪障。若諸眾生。具造十惡五逆四重諸罪。猶如微塵滿斯世界。身壞命終。墮諸惡道。以是真言。加持土沙一百八遍。尸陀林中。散亡者屍骸上。或散墓上塔上。彼所亡者。若地獄餓鬼修羅傍生中。以一切不空如來毗盧遮那如來真言。加持沙土之力。應時即得光明。及身除諸罪報。舍所苦身。往于西方極樂國土。蓮華化生。乃至菩提更不墮落。
秀州海鹽普照院釋智圓。母喪以遺骨。盛于小匣。日誦毗盧灌頂咒。加持土沙。覆于骨上。殆至盈尺。一日頂骨。忽涌于土面。初不以為然。仍舊覆之。翌日復爾。眾皆驚駭。時武夷公權作記以廣其事。大智律師。作贊以美之。文見芝園集。
拔一切業障根本得生凈土咒(
【現代漢語翻譯】 現代漢語譯本： 右手摩清凈蓮華明王（Qingjing Lianhua Mingwang，意為清凈蓮花光明王）的頭頂。當時，大千世界發生六種震動。所有十方剎土，過去、現在、未來的一切如來，毗盧遮那如來（Vairocana Buddha，意為光明遍照如來），一時都顯現出來，也一同授予清凈蓮華明王灌頂三昧耶（initiation samaya，意為誓約）。當時，十方三世一切如來，毗盧遮那如來，各自伸出右手，摩清凈蓮華明王的頭頂，一同說出不空大灌頂光真言，如下： 唵(ōng，發音時抬高喉嚨)㫊(a) 暮(mù) 伽(qié) 廢(fèi) 嚕(lū) 者(zhě) 娜(nuó) 摩(mó) 訶(hē) 畝(mǔ) 捺(nà) 啰(lā) 么(mó) 抳(ní) 缽(bō) 頭(tóu) 么(me) 入(rù) 縛(wā) 攞(lā) 跛(bǒ) 啰(là) 襪(wà) 亸(duǒ) 野(yě) 𤙖(hōng) 如果有人過去造作一切十惡（ten non-virtuous acts，意為十種惡業）、五逆（five heinous crimes，意為五種逆罪）、四重（four grave offenses，意為四種重罪）等諸罪，能夠聽聞此大灌頂光真言三七遍（二十一遍），就能消除一切罪障。如果眾生造作了十惡、五逆、四重等諸罪，罪業猶如微塵充滿整個世界，身壞命終后，墮入各種惡道。用這個真言加持土沙一百零八遍，散在尸陀林（śīta-vana，意為墳場）中亡者的屍骸上，或者散在墳墓或塔上，那麼這些亡者，無論在地獄、餓鬼、修羅、傍生道中，都能憑藉一切不空如來毗盧遮那如來的真言加持沙土的力量，立刻得到光明，身體消除各種罪報，捨棄所受的痛苦之身，往生到西方極樂國土，在蓮花中化生，乃至證得菩提之前，都不會再墮落。 秀州海鹽普照院的釋智圓，母親去世后，將遺骨盛放在小匣子里，每天誦持毗盧灌頂咒，加持土沙，覆蓋在骨頭上，幾乎達到一尺高。有一天，頂骨忽然從土中涌出，最初不以為意，仍然覆蓋上去。第二天又這樣。眾人都感到驚駭。當時武夷公權為此事作記，以廣為流傳。大智律師為此作讚美之詞。文章見於芝園集。 拔一切業障根本得生凈土咒（Mantra for Uprooting All Karmic Obstacles and Attaining Birth in the Pure Land，意為拔除一切業障根本，得以往生凈土的咒語）
【English Translation】 English version: The right hand touches the crown of Qingjing Lianhua Mingwang (Pure Lotus Light King). At that time, the great chiliocosm trembles in six ways. All Tathagatas of the ten directions, past, present, and future, Vairocana Buddha (the Illuminating Buddha), all appear at once and together bestow the initiation samaya upon Qingjing Lianhua Mingwang. At that time, all Tathagatas of the ten directions and three times, Vairocana Buddha, each extend their right hand and touch the crown of Qingjing Lianhua Mingwang, and together recite the Unfailing Great Light Mantra of Initiation, as follows: Om (ōng, raise the throat while pronouncing) A Mu Qie Fei Lu Zhe Na Maha Mudra Mani Padma Jvala Paravartaya Hum If someone in the past has committed all kinds of sins, such as the ten non-virtuous acts, the five heinous crimes, and the four grave offenses, and is able to hear this Great Light Mantra of Initiation three times seven (twenty-one times), then all karmic obstacles will be eliminated. If sentient beings have committed the ten non-virtuous acts, the five heinous crimes, and the four grave offenses, and their sins are like dust filling the world, after their bodies break and their lives end, they will fall into various evil realms. If this mantra is used to bless earth and sand one hundred and eight times, and scattered on the remains of the deceased in the śīta-vana (cemetery), or scattered on the tomb or pagoda, then these deceased, whether in hell, the realm of hungry ghosts, the asura realm, or the animal realm, can, by the power of the Unfailing Tathagata Vairocana Buddha's mantra blessing the earth and sand, immediately obtain light, and their bodies will be freed from all karmic retributions, abandoning their suffering bodies, and be reborn in the Western Pure Land of Ultimate Bliss, being born from a lotus flower, and will not fall again until they attain Bodhi. The monk Zhìyuán of Puzhao Temple in Haiyan, Xiuzhou, after his mother passed away, placed her remains in a small box, and daily recited the Vairocana Initiation Mantra, blessing earth and sand, and covering it on the bones, almost reaching a foot high. One day, the skull suddenly emerged from the soil, and at first he did not think much of it, and still covered it. The next day it was like this again. Everyone was shocked. At that time, Wuyi Gongquan wrote a record of this matter to spread it widely. The lawyer Dazhi wrote a eulogy to praise it. The article can be found in the Zhīyuán Collection. Mantra for Uprooting All Karmic Obstacles and Attaining Birth in the Pure Land
出彌陀不思議神力傳養字函)
拔一切業障根本。得生凈土神咒。宋元嘉年。求那跋陀奉制譯。合計五十九字一十五句。若人能誦此咒者。阿彌陀佛常住其頂。日夜擁護。無令怨家而得其便。現世常得安隱。臨命終時。任運往生。龍樹菩薩。愿生安養。夢感此咒。那舍三藏誦此咒。天平寺銹法師。從那舍口授此咒。其人云。經本外國不來。若欲受持。當嚼楊枝。澡豆漱口然香。于佛像前。胡跪合掌。日夜六時。各誦三七遍。所有四重五逆十惡謗方等罪。悉得滅除。現世所求皆得。不為諸惡鬼神之所惑亂。若誦滿二十萬遍。即感得菩提芽生。若至三十萬遍。即面見阿彌陀佛。
南無阿彌多婆夜哆(一)他伽跢(二)夜哆地(三)夜他阿彌唎(四)都婆毗(五)阿彌唎哆(六)悉耽婆毗(七)阿彌唎哆(八)毗迦蘭諦(九)阿彌利哆(十)毗迦蘭哆(十一)伽彌膩(十二)伽伽那(十三)枳多迦隸(十四)莎婆訶(十五)
此咒有六哆字。藏中經本。注多曷切。此為正呼也。龍舒文。恐人不正此音。並改為掇字。擅改咒文。世所不許。有二他字。俱透戈切。跢字都餓切。地字澄買切。唎字上聲。與里同音。枳字止音。此咒人所誦持。並不與上一十五句相應。失本真也。欲期效驗者。須正此句讀。
【現代漢語翻譯】 現代漢語譯本 《出彌陀不可思議神力傳》養字函
拔除一切業障根本，得生凈土神咒。此咒為宋元嘉年間，求那跋陀（Guṇabhadra，意為功德賢）奉旨翻譯。總計五十九字，一十五句。如果有人能夠誦持此咒，阿彌陀佛（Amitābha，意為無量光佛）會常住在他的頭頂，日夜擁護，不讓怨家有機會加害。現世常常得到安穩，臨命終時，自然往生凈土。龍樹菩薩（Nāgārjuna，意為龍樹），發願往生安養凈土，在夢中感應到此咒。那舍三藏（Nāśā，譯者名）誦持此咒。天平寺的銹法師，從那舍口中得到此咒的傳授。那舍說，此經的原本沒有從外國傳來。如果想要受持此咒，應當嚼楊枝，用澡豆漱口，點燃香，在佛像前，胡跪合掌，日夜六時，每次誦唸三七遍。所有四重罪、五逆罪、十惡罪、謗方等經的罪，都能夠滅除。現世所求都能得到，不會被各種惡鬼神所迷惑擾亂。如果誦滿二十萬遍，就能感得菩提芽生。如果達到三十萬遍，就能親面見到阿彌陀佛。
南無阿彌多婆夜哆(Namo Amitābhāya ḍa) 他伽跢(Tathāgatāya ḍa) 夜哆地(Yatādi ḍa) 夜他阿彌唎(Yathā Amṛ) 都婆毗(tod bhave) 阿彌唎哆(Amṛta) 悉耽婆毗(siddhaṃ bhave) 阿彌唎哆(Amṛta) 毗迦蘭諦(vikrānte) 阿彌利哆(Amṛta) 毗迦蘭哆(vikrānta) 伽彌膩(gāmini) 伽伽那(gagana) 枳多迦隸(kīrtikare) 莎婆訶(svāhā)
此咒有六個『哆』字，藏經中的版本，註釋為『多曷切』，這才是正確的讀音。龍舒文（王日休，居士名）恐怕人們讀不準這個音，全部改成了『掇』字，擅自更改咒文，世人所不允許。有兩個『他』字，都讀『透戈切』。『跢』字讀『都餓切』。『地』字讀『澄買切』。『唎』字讀上聲，與『里』同音。『枳』字讀『止』音。現在人們所誦持的此咒，並不與上面的一十五句相應，失去了原本的真意。想要期望得到效驗的人，必須正為此句讀。
【English Translation】 English version Extracted from the 'Amitābha's Inconceivable Divine Power Transmission', the 'Cultivating Characters' Section
The mantra for eradicating all karmic obstacles and attaining rebirth in the Pure Land. Translated by Guṇabhadra (功德賢, meaning 'Virtuous Merit') under imperial decree during the Song Yuanjia era. It consists of fifty-nine characters in fifteen lines. If one can recite this mantra, Amitābha (阿彌陀佛, meaning 'Infinite Light Buddha') will constantly reside on their head, protecting them day and night, preventing enemies from taking advantage. In this life, one will always have peace and security, and at the end of life, one will naturally be reborn in the Pure Land. Nāgārjuna (龍樹, meaning 'Dragon Tree') Bodhisattva, vowing to be reborn in the Land of Bliss, sensed this mantra in a dream. The Tripiṭaka master Nāśā (那舍) recited this mantra. The monk Xiu of Tianping Temple received this mantra orally from Nāśā. Nāśā said that the original text of this sutra did not come from foreign lands. If you wish to receive and uphold this mantra, you should chew willow branches, use soap beans to rinse your mouth, light incense, kneel with your right knee and clasp your palms before the Buddha image, and recite it three times seven times during each of the six periods of the day and night. All the sins of the four grave offenses, the five rebellious acts, the ten evil deeds, and slandering the Vaipulya sutras will be eradicated. All worldly desires will be fulfilled, and one will not be confused or disturbed by evil ghosts and spirits. If you recite it two hundred thousand times, you will feel the sprout of Bodhi arising. If you reach three hundred thousand times, you will see Amitābha Buddha face to face.
Namo Amitābhāya ḍa (南無阿彌多婆夜哆) Tathāgatāya ḍa (他伽跢夜哆) Yatādi ḍa (夜哆地) Yathā Amṛ (夜他阿彌唎) tod bhave (都婆毗) Amṛta (阿彌唎哆) siddhaṃ bhave (悉耽婆毗) Amṛta (阿彌唎哆) vikrānte (毗迦蘭諦) Amṛta (阿彌利哆) vikrānta (毗迦蘭哆) gāmini (伽彌膩) gagana (伽伽那) kīrtikare (枳多迦隸) svāhā (莎婆訶)
This mantra has six 'ḍa' characters. In the Tibetan versions of the sutra, it is annotated as 'duo he qie', which is the correct pronunciation. Longshu Wen (龍舒文, Wang Rixiu's name, a layperson) feared that people would not pronounce this sound correctly, so he changed all of them to 'duo', arbitrarily changing the mantra, which is not allowed by the world. There are two 'ta' characters, both pronounced 'tou ge qie'. The 'ḍa' character is pronounced 'du e qie'. The 'di' character is pronounced 'cheng mai qie'. The 'ṛ' character is pronounced with a rising tone, the same as 'li'. The 'ki' character is pronounced 'zhi'. The mantra as it is currently recited by people does not correspond to the fifteen lines above, losing its original true meaning. Those who wish to expect efficacy must correct this punctuation.
無量壽論 往生偈及五門修法(天親菩薩)
世尊我一心 歸命盡十方 無量光如來 愿生安養國 觀彼世界相 勝過三界道 究竟如虛空 廣大無邊際 正覺阿彌陀 法王善住持 如來凈華眾 正覺華化生 愛樂佛法味 禪三昧為食 永離身心惱 受樂常無間 大乘善根界 等無譏嫌名 女人及根缺 二乘種不生 眾生所愿樂 一切能滿足 故我願往生 阿彌陀佛國 我作論說偈 愿見彌陀佛 普共諸眾生 往生安樂國
若人修行五念門成就者。畢竟得生安樂國土見阿彌陀佛。一者禮拜門。身業禮拜阿彌陀佛。為生彼國意故。二者讚歎門。口業讚歎彼佛光明智相。欲如實修行相應故。三者作愿門。心常作愿。一心專念畢竟往生。欲如實修行奢摩他故。四者觀察門。以智慧觀察。欲如實修行毗婆舍那故。一觀察彼國土莊嚴。二觀察彼佛莊嚴。三觀察彼諸菩薩莊嚴。五迴向門。所有功德善根。以方便迴向攝取眾生。不捨一切世間故。又觀察門三種莊嚴。略說入一法句。謂清凈句。真實智慧無為法身故。菩薩如是修五門。自利利他。速得成就菩提故。
毗婆沙論 唸佛為易行道
龍樹菩薩
論第四曰。佛法有無量門。如世間道有
【現代漢語翻譯】 現代漢語譯本 《無量壽經論》往生偈及五門修法（天親菩薩）
世尊，我一心 歸命於盡十方 無量光如來（Amitabha Buddha，阿彌陀佛的稱號，意為具有無限光明的如來） 愿往生安養國（Sukhavati，極樂凈土） 觀彼世界之相 勝過三界之道 究竟如同虛空 廣大而無邊際 正覺阿彌陀（Amitabha，阿彌陀佛） 法王善於住持 如來清凈蓮花之眾 由正覺蓮花化生 喜愛佛法之味 以禪定三昧為食 永遠遠離身心之煩惱 享受快樂，常無間斷 大乘善根之境界 平等而無譏嫌之名 女人以及六根不全者 二乘（聲聞和緣覺）之種子不生 眾生所愿所樂 一切皆能滿足 故我願往生 阿彌陀佛國 我作論並說偈 愿得見彌陀佛（Amitabha Buddha，阿彌陀佛） 普遍與諸眾生 往生安樂國（Sukhavati，極樂凈土）
若有人修行五念門成就者，必定得生安樂國土，見阿彌陀佛（Amitabha Buddha，阿彌陀佛）。一者，禮拜門：身業禮拜阿彌陀佛（Amitabha Buddha，阿彌陀佛），為往生彼國之意故。二者，讚歎門：口業讚歎彼佛光明智相，欲如實修行相應故。三者，作愿門：心常作愿，一心專念，畢竟往生，欲如實修行奢摩他（Samatha，止）故。四者，觀察門：以智慧觀察，欲如實修行毗婆舍那（Vipassanā，觀）故。一，觀察彼國土莊嚴；二，觀察彼佛莊嚴；三，觀察彼諸菩薩莊嚴。五，迴向門：所有功德善根，以方便迴向攝取眾生，不捨一切世間故。又觀察門三種莊嚴，略說入一法句，謂清凈句，真實智慧無為法身故。菩薩如是修五門，自利利他，速得成就菩提故。
《毗婆沙論》唸佛為易行道
龍樹菩薩（Nagarjuna）
論第四曰：佛法有無量門，如世間道有難易之分。
【English Translation】 English version 'Treatise on the Sutra of Immeasurable Life', Verse of Rebirth and Five Gates of Practice (Vasubandhu)
World Honored One, with all my heart, I take refuge in the ten directions, The Tathagata of Immeasurable Light (Amitabha Buddha, title of Amitabha Buddha, meaning the Tathagata with infinite light), I vow to be born in the Land of Peace and Bliss (Sukhavati, the Pure Land of Ultimate Bliss). Observing the appearance of that world, It surpasses the realms of the Three Worlds. Ultimately like the void, Vast and without boundaries. The Perfectly Enlightened Amitabha (Amitabha, Amitabha Buddha), The Dharma King dwells well and upholds. The pure lotus assembly of the Tathagata, Born from the lotus of Perfect Enlightenment. Loving and delighting in the taste of the Buddha's teachings, Taking meditative Samadhi as food. Forever free from the afflictions of body and mind, Experiencing joy, constantly without interruption. The realm of Great Vehicle's good roots, Equal and without names of scorn. Women and those with incomplete faculties, The seeds of the Two Vehicles (Sravakas and Pratyekabuddhas) do not grow. What beings desire and delight in, All can be satisfied. Therefore, I vow to be reborn, In the land of Amitabha Buddha. I compose this treatise and speak this verse, Wishing to see Amitabha Buddha (Amitabha Buddha). Universally with all beings, To be reborn in the Land of Peace and Joy (Sukhavati, the Pure Land of Ultimate Bliss).
If a person cultivates and accomplishes the Five Gates of Mindfulness, they will certainly be born in the Land of Peace and Bliss and see Amitabha Buddha (Amitabha Buddha). First, the Gate of Prostration: the bodily action of prostrating to Amitabha Buddha (Amitabha Buddha), with the intention of being born in that land. Second, the Gate of Praise: the verbal action of praising the light and wisdom of that Buddha, desiring to practice in accordance with reality. Third, the Gate of Aspiration: the mind constantly makes vows, single-mindedly and attentively, ultimately to be reborn, desiring to truly practice Samatha (Samatha, calming the mind). Fourth, the Gate of Observation: observing with wisdom, desiring to truly practice Vipassana (Vipassanā, insight). First, observing the adornments of that land; second, observing the adornments of that Buddha; third, observing the adornments of those Bodhisattvas. Fifth, the Gate of Dedication: all merits and good roots, skillfully dedicating them to embrace sentient beings, not abandoning any world. Furthermore, the three adornments of the Gate of Observation, briefly summarized, enter into one Dharma phrase, namely the phrase of purity, the true wisdom of the unconditioned Dharma body. Bodhisattvas cultivate these five gates in this way, benefiting themselves and others, quickly attaining Bodhi.
'Vibhasa Treatise', Mindfulness of the Buddha as the Easy Path
Nagarjuna
Treatise Four says: The Buddha Dharma has immeasurable gates, just as worldly paths have easy and difficult ones.
難有易。陸道步行則苦。水道乘船則樂。菩薩道亦如是。難行則久可得(是墮聲聞緣覺地者)或有勤行精進。以信方便。易行疾至。應當唸佛稱其名號。阿彌陀佛本願如是。若人念我稱名自歸。即必定得阿耨菩提。是故常應憶念。偈曰。
若人愿作佛 心念阿彌陀 應時為現身 是故我歸命 若人慾疾至 不退轉地者 應以恭敬心 執持稱名號 彼佛本願力 十方諸菩薩 來供養聽法 是故我稽首 彼土諸菩薩 具足諸相好 供自莊嚴身 我今歸命禮 彼諸大菩薩 日日於三時 供養十方佛 是故稽首禮 若人種善根 疑則華不開 信心清凈者 華開則見佛 十方現在佛 以種種因緣 嘆彼佛功德 我今歸命禮 其土具莊嚴 殊彼諸天宮 功德甚深厚 是故禮佛足 若人生彼國 終不墮三趣 及與阿修羅 我今歸命禮
十疑論曰。難行道者。在五濁惡世。求阿鞞跋致。甚難可得。略述有五。一外道相善亂菩薩法。二無賴惡人破他勝德。三顛倒善果能壞梵行。四聲聞自利障于大慈。五唯有自力。譬如跛人步行一日不過數里。易行道者。謂信佛教唸佛三昧。乘彌陀願力攝持。決定往生。如人水路行船須臾千里。亦如劣夫從轉輪王。一
【現代漢語翻譯】 現代漢語譯本： 難行與易行。陸路步行則辛苦，水路乘船則快樂。菩薩道也是如此。難行道需要很久才能證得（指的是墮入聲聞、緣覺境界的人）。或者有人勤奮修行精進，憑藉信心和方便法門，容易修行且迅速到達。應當唸佛，稱念阿彌陀佛的名號。阿彌陀佛的本願是這樣的：如果有人念我、稱念我的名號、歸依我，就必定能夠證得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。所以應當常常憶念。偈頌說：
『如果有人愿成佛，心中念阿彌陀（Amitabha，無量光）， 阿彌陀佛應時為他現身，所以我歸命於他。 如果有人想快速到達不退轉地， 應當以恭敬心，執持稱念阿彌陀佛的名號。 阿彌陀佛的本願力，使得十方諸菩薩， 前來供養聽法，所以我稽首禮拜。 彼國土的諸菩薩，具足各種殊勝的相好， 用以莊嚴自身，我今天歸命禮拜。 那些大菩薩們，每天在三個時辰， 供養十方諸佛，所以我稽首禮拜。 如果有人種植善根，心懷疑惑則如花不開， 信心清凈的人，花開就能見到佛。 十方現在的諸佛，以種種因緣， 讚歎阿彌陀佛的功德，我今天歸命禮拜。 那個國土具足莊嚴，勝過諸天宮殿， 功德非常深厚，所以禮拜佛足。 如果有人往生到那個國土，終究不會墮入三惡道， 以及阿修羅道，我今天歸命禮拜。』
《十疑論》說：難行道，就是在五濁惡世中，求得阿鞞跋致（avaivartika，不退轉）非常困難。簡略地說有五種：一是外道以相似的善法擾亂菩薩法，二是無賴惡人破壞他人殊勝的功德，三是顛倒的善果能夠破壞梵行，四是聲聞乘只求自利，障礙了大慈悲心，五是隻依靠自己的力量。譬如跛腳的人步行，一天走不了幾里路。易行道，就是相信佛教，修唸佛三昧（samadhi，三摩地），憑藉阿彌陀佛的願力攝受護持，決定能夠往生。如同人在水路行船，一會兒就能行千里。也如同一個平庸的人跟隨轉輪聖王（chakravartin，統一世界的君王），一下子就地位顯赫。
【English Translation】 English version: Difficulty and Ease. Walking on land is arduous, while traveling by water is pleasant. The Bodhisattva path is similar. The difficult path takes a long time to attain (referring to those who fall into the realms of Sravakas and Pratyekabuddhas). Alternatively, some diligently practice with faith and skillful means, making it easy to cultivate and quickly reach the goal. One should recite the Buddha's name, specifically Amitabha Buddha (Amitabha, Infinite Light). Amitabha Buddha's original vow is as follows: 'If anyone recites my name, takes refuge in me, they will surely attain Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi, unsurpassed perfect enlightenment).' Therefore, one should always remember. The verse says:
'If one wishes to become a Buddha, and thinks of Amitabha in their heart, Amitabha Buddha will appear before them in that very moment, therefore I take refuge in him. If one wishes to quickly reach the state of non-retrogression, One should hold and recite Amitabha Buddha's name with reverence. The power of Amitabha Buddha's original vow causes the Bodhisattvas of the ten directions, To come and make offerings and listen to the Dharma, therefore I bow my head in reverence. The Bodhisattvas in that land are endowed with various excellent marks and qualities, To adorn their bodies, today I take refuge and pay homage. Those great Bodhisattvas, every day in the three periods, Make offerings to the Buddhas of the ten directions, therefore I bow my head in reverence. If one plants roots of goodness, doubt is like a flower that does not bloom, Those with pure faith, when the flower blooms, they will see the Buddha. The Buddhas of the ten directions, with various causes and conditions, Praise the merits of Amitabha Buddha, today I take refuge and pay homage. That land is adorned with splendor, surpassing the palaces of the heavens, Its merits are profound and deep, therefore I bow at the Buddha's feet. If one is born in that land, they will never fall into the three evil realms, And the Asura realm, today I take refuge and pay homage.'
The Treatise on the Ten Doubts says: The difficult path is when, in the evil world of the five turbidities, seeking avaivartika (avaivartika, non-retrogression) is extremely difficult. Briefly, there are five reasons: first, heretics confuse the Bodhisattva Dharma with similar good deeds; second, wicked and unreasonable people destroy the superior virtues of others; third, inverted good results can destroy pure conduct; fourth, Sravakas seek only their own benefit, obstructing great compassion; fifth, relying only on one's own strength. It is like a lame person walking, unable to travel more than a few miles in a day. The easy path is to believe in Buddhism, cultivate the Samadhi (samadhi, concentration) of Buddha-name recitation, relying on Amitabha Buddha's vow power to be received and protected, ensuring rebirth in the Pure Land. It is like a person traveling by water, covering thousands of miles in an instant. It is also like a common person following a Chakravartin (chakravartin, world-ruling monarch), instantly gaining a prominent position.
日一夜周行四天下。非是自力輪王力也。
大智度論 樂多集功德者。求生凈土(同前)
論四十三問曰。菩薩法應度生。何以但至清凈無量壽佛國土中。答菩薩有二種。一者慈悲心多為眾生。二者多集諸佛功德。樂多集功德者。至一乘清凈無量壽國土。好多為眾生者。至無佛法眾處。讚歎三寶之音。又論四十五曰。菩薩有二。有先自成就功德。然後度眾生。有先成就眾生。后自成就功德者。
妙宗鈔問曰。觀經上品。是出假位。合在穢土。利益有情。何故求生凈土耶。答今十向菩薩。求生凈土。乃是大論。先自成就功德人也。故十疑論明。未得無生忍已還。要須常不離佛故需求生(十向菩薩。約別教說。約圓即十信位)。
大智度論 釋迦彌陀各有凈穢國土(同前)
論三十六曰。當知。釋迦文佛。更有清凈國土。如阿彌陀佛國。阿彌陀佛。亦有不嚴凈國。如釋迦文佛國。又三十八卷曰。此間閻浮惡故。釋迦壽應短。余處好故。佛壽應長。
又涅槃經二十二曰。西方去此三十二河沙乃至有無勝國。所有莊嚴。如安樂世界。我于彼土。出現於世。
觀經疏曰。應佛皆為兩量。逐物隨緣參差長短。妙宗釋曰。佛佛既皆三身圓證。應身被物。物壽長短。豈不隨順。各示兩量故
【現代漢語翻譯】 現代漢語譯本 日夜不停地周遊於四大部洲（Sì dà bù zhōu）。這不是轉輪聖王（zhuǎnlún shèngwáng）自身的力量，而是依靠其他力量。
《大智度論》（Dà zhì dù lùn）中說：喜歡積聚功德的人，求生凈土（jìngtǔ）。
《大智度論》第四十三卷問：菩薩（púsà）的法則應該是度化眾生，為什麼只去清凈無量壽佛（Qīngjìng Wúliàngshòu Fó）的國土中呢？答：菩薩有兩種，一種是慈悲心多，爲了眾生；另一種是多積聚諸佛的功德，喜歡積聚功德的人，去往一乘清凈無量壽佛的國土。喜歡多為眾生的人，去往沒有佛法、沒有三寶之音的地方。又《大智度論》第四十五卷說：菩薩有兩種，一種是先成就自己的功德，然後度化眾生；一種是先成就眾生，然後成就自己的功德。
《妙宗鈔》（Miàozōng chāo）問：觀經（guān jīng）上品（shàngpǐn），是出假位（chū jiǎ wèi），應該在穢土（huìtǔ）利益有情（yǒuqíng），為什麼要求生凈土呢？答：現在十向菩薩（shí xiàng púsà）求生凈土，正是《大智度論》中先成就功德的人。所以《十疑論》（Shí yí lùn）中說明，未得無生忍（wúshēng rěn）之前，需要常不離佛，所以需要求生凈土（十向菩薩，約別教說，約圓即十信位）。
《大智度論》中說：釋迦（Shìjiā）、彌陀（Mítuó）各有清凈和不清凈的國土。
《大智度論》第三十六卷說：應當知道，釋迦文佛（Shìjiāwén Fó）也有清凈的國土，如阿彌陀佛（Āmítuó Fó）國。阿彌陀佛也有不清凈的國土，如釋迦文佛國。又第三十八卷說：此間閻浮（Yánfú）惡劣，所以釋迦的壽命應該短；其他地方好，所以佛的壽命應該長。
又《涅槃經》（Nièpán jīng）第二十二卷說：西方距離此地三十二恒河沙，乃至有無勝國（wú shèng guó），所有莊嚴，如安樂世界（Ānlè shìjiè）。我于彼土，出現於世。
《觀經疏》（Guān jīng shū）說：應化佛（yìng huà Fó）都有兩種身量，隨著事物和因緣，有參差長短。《妙宗》（Miàozōng）解釋說：佛佛既然都是三身圓證（sānshēn yuán zhèng），應身被物，物的壽命長短，豈不隨順，各自示現兩種身量。
【English Translation】 English version Day and night, it travels around the four continents (Sì dà bù zhōu). This is not the power of a Chakravartin (zhuǎnlún shèngwáng) himself, but relies on other forces.
The Mahaprajnaparamita-sastra (Dà zhì dù lùn) says: 'Those who delight in accumulating merit seek rebirth in the Pure Land (jìngtǔ)'.
Question 43 from the Mahaprajnaparamita-sastra: 'The Dharma of a Bodhisattva (púsà) should be to liberate beings. Why do they only go to the Pure Land of Immeasurable Life Buddha (Qīngjìng Wúliàngshòu Fó)?' Answer: 'There are two types of Bodhisattvas. One has more compassion and is for sentient beings. The other accumulates the merits of all Buddhas. Those who delight in accumulating merit go to the Pure Land of the One Vehicle Immeasurable Life Buddha. Those who prefer to do more for sentient beings go to places where there is no Buddha Dharma and no sound of the Three Jewels. Furthermore, Volume 45 of the Mahaprajnaparamita-sastra says: 'There are two types of Bodhisattvas. One first accomplishes their own merits and then liberates sentient beings. The other first accomplishes sentient beings and then accomplishes their own merits.'
The Miao Zong Chao (Miàozōng chāo) asks: 'The upper level of the Contemplation Sutra (guān jīng) is the stage of provisional truth (chū jiǎ wèi), which should be in the impure land (huìtǔ) to benefit sentient beings (yǒuqíng). Why seek rebirth in the Pure Land?' Answer: 'The Ten Directions Bodhisattvas (shí xiàng púsà) seeking rebirth in the Pure Land are precisely those who first accomplish merit in the Mahaprajnaparamita-sastra. Therefore, the Ten Doubts about Pure Land (Shí yí lùn) explains that before attaining non-origination forbearance (wúshēng rěn), one needs to constantly be near the Buddha, so one needs to seek rebirth (Ten Directions Bodhisattvas are discussed in relation to the Separate Teaching; in relation to the Perfect Teaching, they are the Ten Faiths positions).'
The Mahaprajnaparamita-sastra says: 'Sakyamuni (Shìjiā) and Amitabha (Mítuó) each have pure and impure lands.'
Volume 36 of the Mahaprajnaparamita-sastra says: 'It should be known that Sakyamuni Buddha (Shìjiāwén Fó) also has a pure land, like the land of Amitabha Buddha (Āmítuó Fó). Amitabha Buddha also has an impure land, like the land of Sakyamuni Buddha.' Furthermore, Volume 38 says: 'This Jambudvipa (Yánfú) is evil, so Sakyamuni's lifespan should be short. Other places are good, so the Buddha's lifespan should be long.'
Furthermore, the Nirvana Sutra (Nièpán jīng) Volume 22 says: 'To the west, thirty-two Ganges sands away from here, there is even the Unsurpassed Land (wú shèng guó), all its adornments are like the World of Bliss (Ānlè shìjiè). I will appear in that land.'
The Commentary on the Contemplation Sutra (Guān jīng shū) says: 'Response-bodies of Buddhas (yìng huà Fó) all have two kinds of measurements, varying in length according to beings and conditions.' Miao Zong (Miàozōng) explains: 'Since all Buddhas have perfectly realized the Three Bodies (sānshēn yuán zhèng), the response-body influences beings, and the lifespan of beings, how can it not be in accordance, each manifesting two kinds of measurements?'
。彌陀現長。亦能現短。釋迦現短。亦能現長。
起信論 娑婆不值佛專勸唸佛(馬鳴菩薩)
複次眾生。初學是法。欲求正信。其心性弱。以住此娑婆。自畏不能常值諸佛親承供養。懼謂信心難可成就。意欲退者。當知。如來有勝方便。攝護信心。謂以專慾念佛因緣。隨愿得生他方佛土。常見於佛。求離惡道。如修多羅說。若人專念西方極樂世界阿彌陀佛。所修善根。迴向愿求。生彼世界。即得往生。常見佛故。終無有退。若觀彼佛真如法身。常勤修習。畢竟得生。住正定故。
賢首起信疏曰。往生有三位。一如蓮華未開信行未滿。未名不退。但以處無退緣故稱不退。二信位滿足已去。華開見佛。入十住位。得少分見法身。住正定位也。三三賢位滿。入初地已去。證遍滿法身。生無邊佛土。如佛記龍樹等住初地生凈土等也。此中畢竟等。是后二位。
四明融心解曰。此土濁重。十信方出苦輪。彼土境勝。九品悉皆不退。故今托彼勝境修觀。縱理未顯。見愛俱存。舍報必生無退轉處。起信令觀彼佛真如法身者。自非一心三觀。將何觀之。今家以三觀釋經。與馬鳴之意。更無少異。故十疑論。令想彌陀法身報身光明相好。故知。往生之行。正在三觀。想彼三身。舍此求彼。初心不退。其義皆成
【現代漢語翻譯】 現代漢語譯本：阿彌陀佛示現長相，也能示現短相。釋迦牟尼佛示現短相，也能示現長相。
《起信論》中說，在娑婆世界不常遇到佛，所以專門勸人唸佛。（馬鳴菩薩著）
其次，眾生初學此法，想要獲得真正的信心，但心性脆弱，又居住在這娑婆世界，自己擔心不能經常遇到諸佛，親自承事供養，害怕信心難以成就，想要退卻。應當知道，如來有殊勝的方便法門，攝受守護眾生的信心，那就是以專心念佛的因緣，隨自己的願望得以往生到其他方佛的國土，常見到佛，求得脫離惡道。如經文（修多羅，sutra）所說，如果有人專心念誦西方極樂世界阿彌陀佛（Amitabha），將所修的善根，迴向發願求生那個世界，就能得以往生，因為常見到佛的緣故，最終不會退轉。如果觀想阿彌陀佛的真如法身（Dharmakaya），常常勤奮修習，最終必定得以往生，安住于正定（Samadhi）之中。
賢首《起信疏》中說，往生有三個階段：一是像蓮花未開，信行尚未圓滿，還不能稱為不退轉，但因為所處的環境沒有退轉的因緣，所以稱為不退轉。二是信位滿足之後，蓮花開放見到佛，進入十住位，得到少分見到法身，安住于正定。三是三賢位圓滿，進入初地（Bhumis）之後，證得遍滿的法身，往生到無邊的佛土，如佛陀授記龍樹（Nagarjuna）等菩薩安住于初地，往生凈土等。這裡所說的『畢竟』等，是指后兩個階段。
四明融心解釋說，此土（娑婆世界）污濁深重，十信位的菩薩才剛剛脫離苦輪。彼土（極樂世界）環境殊勝，九品往生者都證得不退轉。所以現在依託彼土殊勝的環境修習觀想，即使理體尚未顯現，見惑和愛惑依然存在，捨棄此報身必定往生到沒有退轉的地方。《起信論》教導觀想阿彌陀佛的真如法身，如果不是一心三觀，用什麼來觀想呢？我們現在用三觀來解釋經文，與馬鳴菩薩（Asvaghosa）的本意，沒有絲毫差異。所以《十疑論》教導人們觀想彌陀佛的法身、報身（Sambhogakaya）、光明相好。由此可知，往生的修行，正在於一心三觀，觀想彼佛的三身，捨棄此土而求生彼土，初心不退轉，其中的道理就都成立了。
【English Translation】 English version: Amitabha (Amitabha) can manifest a long form, and can also manifest a short form. Shakyamuni (Shakyamuni) can manifest a short form, and can also manifest a long form.
The Awakening of Faith in the Mahayana says: In the Saha world, one does not often encounter the Buddha, so it is especially recommended to recite the Buddha's name. (Written by Asvaghosa)
Furthermore, when sentient beings initially study this Dharma, desiring to attain true faith, their minds are weak. Residing in this Saha world, they fear they cannot constantly encounter the Buddhas, personally attend to and make offerings, and worry that faith will be difficult to achieve, desiring to retreat. They should know that the Tathagata (Tathagata) has a supreme expedient means to gather and protect their faith, which is through the cause of single-mindedly reciting the Buddha's name, they can be reborn in other Buddha lands according to their wishes, constantly see the Buddha, and seek to escape from evil paths. As the Sutra (sutra) says, if a person single-mindedly recites the name of Amitabha Buddha (Amitabha) in the Western Pure Land of Ultimate Bliss, dedicating the roots of goodness they cultivate, aspiring to be born in that world, they will be reborn there. Because they constantly see the Buddha, they will ultimately not regress. If they contemplate the True Suchness Dharmakaya (Dharmakaya) of that Buddha, constantly and diligently practicing, they will certainly be reborn there, abiding in right concentration (Samadhi).
Xianshou's Commentary on the Awakening of Faith says that there are three stages of rebirth: First, like a lotus flower that has not yet opened, faith and practice are not yet complete, so it cannot be called non-regression. However, because the environment does not have the causes for regression, it is called non-regression. Second, after the stage of faith is fulfilled, the lotus flower opens and one sees the Buddha, entering the Ten Abodes, attaining a small portion of seeing the Dharmakaya, and abiding in right concentration. Third, after the Three Worthies stage is fulfilled, entering the First Ground (Bhumis), one realizes the pervasive Dharmakaya and is reborn in boundless Buddha lands, such as the Buddha's prediction that Nagarjuna (Nagarjuna) and other Bodhisattvas abide in the First Ground and are reborn in the Pure Land. The 'certainly' mentioned here refers to the latter two stages.
Siming Rongxin explains that this land (Saha world) is heavily defiled, and Bodhisattvas in the Ten Faiths stage have just escaped the wheel of suffering. That land (Pure Land) has a superior environment, and all those reborn in the Nine Grades attain non-regression. Therefore, now relying on the superior environment of that land to cultivate contemplation, even if the principle has not yet manifested and the afflictions of views and love still exist, abandoning this retribution body will certainly lead to rebirth in a place without regression. The Awakening of Faith teaches to contemplate the True Suchness Dharmakaya of Amitabha Buddha. If it is not the One Mind Three Contemplations, what would one use to contemplate? We now use the Three Contemplations to explain the Sutra, which is no different from the original intention of Asvaghosa (Asvaghosa). Therefore, the Ten Doubts on Pure Land teaches people to contemplate the Dharmakaya, Sambhogakaya (Sambhogakaya), and the light and marks of Amitabha Buddha. From this, it can be known that the practice of rebirth lies in the One Mind Three Contemplations, contemplating the Three Bodies of that Buddha, abandoning this land and seeking rebirth in that land, the initial aspiration does not regress, and the principles are all established.
也。
思惟要略法 利鈍二根觀佛相好
觀無量壽佛。有二種人。鈍者先自觀察額上一寸。除卻皮肉。但見赤骨。繫念在緣。不念他念。心若余緣。攝之令還。次觀赤骨。辟方一寸。令白如珂。又復通變其身。皆作白骨。無有皮肉。更變此骨身。使作琉璃光色清凈。從此琉璃身中。放白光明。自近及遠。遍滿閻浮。唯見光明。不見諸物。還攝光明。入于身中。既入之後。乃于光中。觀無量壽佛。結加趺坐。顏容巍巍。如紫金山。繫念在佛。不令他緣。常如與佛對坐不異。若利根者。但當先作明想晃然空凈。乃于明中觀佛。便可得見。行者若欲生彼國者。當作是觀。次觀諸法畢竟空相。而於眾生。常興大悲。所有善本。盡以迴向。愿生彼國。便得往生。
右法見大藏圖字函。詳其文非佛說。又不載菩薩所造。而是鳩摩羅什所譯。必西竺教典之類也。今錄於此愿。資思修云爾。
阿彌陀佛尊號
南無西方極樂世界。三十六萬億一十一萬九千五百同名同號阿彌陀佛。
昔釋迦牟尼佛住世行化。至一俗舍見翁婆二人。以谷一斗。記數共念阿彌陀佛。愿生凈土。佛言。我有異方便。令汝於一聲中念得多谷之數。遂令念上佛名。
右佛尊號因緣。諸凈土經。並不見出。始因唐飛錫禪師
【現代漢語翻譯】 現代漢語譯本：
思惟要略法：利根和鈍根兩種人都可以觀想佛的相好。
觀想無量壽佛（Amitabha，阿彌陀佛）：有兩種人。對於根器遲鈍的人，首先要觀想自己額頭上一寸的地方，除去皮肉，只看到紅色的骨頭。將心念專注於此，不要想其他的事情。如果心念跑到別的地方去了，就把它拉回來。然後觀想紅色的骨頭，使其擴充套件成一寸見方，變得像珂（一種白色美玉）一樣潔白。再進一步變化，使全身都變成白骨，沒有皮肉。再將這白骨之身，變成琉璃光色，清凈透明。從這琉璃身中，放出白色的光明，從近到遠，遍滿整個閻浮（Jambudvipa，指我們所居住的這個世界）。只能看到光明，看不到其他的東西。然後將光明收回，進入自身之中。進入之後，就在光明中觀想無量壽佛，結跏趺坐（padmasana，一種坐姿），容顏莊嚴，如同紫金山。將心念專注于佛，不要想其他的事情，常常像與佛面對面坐著一樣。如果是根器敏利的人，只要先作明亮的觀想，使虛空清凈，然後在光明中觀想佛，就可以見到佛。修行者如果想要往生到那個佛國，就應當這樣觀想。其次觀想諸法畢竟空相（sunyata，萬法皆空的真理），並且對於眾生，常常生起大悲心。將所有的善行功德，全部迴向，愿往生到那個佛國，就可以往生。
右邊的法門見於大藏圖字函。詳細考察其文義，並非佛所說，也沒有記載是菩薩所造，而是鳩摩羅什（Kumarajiva，佛教翻譯家）所翻譯。必定是西竺（印度）的教典之類。現在記錄在這裡，希望可以幫助思考和修行。
阿彌陀佛尊號：
南無西方極樂世界，三十六萬億一十一萬九千五百同名同號阿彌陀佛。
過去釋迦牟尼佛（Sakyamuni，佛教創始人）住世教化時，到一戶普通人家，看到一位老翁和老嫗，用一斗穀子計數，共同唸誦阿彌陀佛，愿往生凈土。佛說：『我有特別的方便法門，可以使你們在一聲中唸誦得比這許多穀子還要多。』於是讓他們唸誦上面的佛名。
右邊的佛尊號因緣，在各種凈土經典中，都沒有記載。最初是因為唐朝的飛錫禪師。
【English Translation】 English version:
Essential Methods of Contemplation: Contemplating the Buddha's Marks and Characteristics for Both Sharp and Dull Faculties.
Contemplating Amitabha Buddha: There are two types of people. For those with dull faculties, first contemplate one inch above their forehead, removing the skin and flesh, seeing only the red bone. Focus the mind on this object, without thinking of other things. If the mind wanders, bring it back. Next, contemplate the red bone, expanding it to one inch square, making it as white as a 'ke' (a type of white jade). Further transform the body, making it all white bone, without skin or flesh. Then transform this bone body, making it the color of pure, clear crystal. From this crystal body, emit white light, from near to far, filling the entire Jambudvipa (the world we live in). See only the light, not other things. Then retract the light, entering into the body. After entering, contemplate Amitabha Buddha in the light, sitting in the lotus position (padmasana), with a majestic countenance, like a purple-gold mountain. Focus the mind on the Buddha, without thinking of other things, always as if sitting face-to-face with the Buddha. For those with sharp faculties, simply first create a bright contemplation, making the space empty and pure, then contemplate the Buddha in the light, and you will be able to see the Buddha. If a practitioner wishes to be born in that Buddha-land, they should contemplate in this way. Next, contemplate the ultimate emptiness (sunyata) of all dharmas, and towards all beings, constantly arouse great compassion. Dedicate all meritorious deeds, wishing to be born in that Buddha-land, and you will be reborn there.
The method on the right is found in the 'Da Zang Tu Zi Han' (a catalogue of the Buddhist canon). Upon detailed examination of its text, it is not spoken by the Buddha, nor is it recorded as being created by a Bodhisattva, but rather translated by Kumarajiva (a Buddhist translator). It must be a type of teaching from West India. It is recorded here in the hope that it may aid in contemplation and practice.
The Honorable Name of Amitabha Buddha:
Namo to the Western Pure Land of Ultimate Bliss, Three Hundred and Sixty Trillion, One Hundred and Eleven Thousand, Nine Hundred and Fifty Amitabha Buddhas of the Same Name and Title.
In the past, when Sakyamuni Buddha (the founder of Buddhism) was in the world teaching, he came to an ordinary household and saw an old man and woman, using a peck of grain to count as they recited Amitabha Buddha, wishing to be born in the Pure Land. The Buddha said, 'I have a special expedient method that can enable you to recite more than this many grains in a single recitation.' Then he had them recite the above Buddha's name.
The circumstances of the right-side Buddha's honorable name are not found in various Pure Land sutras. It originated with Chan Master Feixi of the Tang Dynasty.
寶王論。以此佛號。立一念多佛門。次侍郎王古直指凈土決疑集承之。後龍舒凈土文。廣勸人受持。乃曰。嘗以秈禾穀校之。一合有千八百粒。若一稱此號。乃滿二千碩谷之數。佛既自以此教人。則其功德不可思議也。切緣寶王論。不載所出經論。尤為缺典。今恐稱誦者欲知。故茲錄示。
樂邦文類卷第一 大正藏第 47 冊 No. 1969A 樂邦文類
樂邦文類卷第二
四明石芝沙門宗曉編次
序跋(三十二家)
唸佛三昧詩序 圓悟法師 慧遠
觀無量壽佛經疏序 智者禪師
阿彌陀經通贊疏序 慈恩法師 窺基
阿彌陀經疏序 孤山法師 智圓
阿彌陀經新疏序 凈覺法師 仁岳
觀無量壽佛經序 慈覺禪師 宗頤
阿彌陀經勸持序 慈雲懺主 遵式
往生西方略傳序 同前
往生凈土懺愿儀序 同前
往生決疑行愿二門序 同前
凈土往生傳敘 飛山禪師 戒珠
唸佛三昧寶王論序 草堂法師 飛錫
華嚴唸佛三昧無盡燈 圓澄法師 義和
無盡燈后跋 參政范 成大
凈業禮懺儀序 大智律師 元照
觀經九品圖後序 同前
凈土十疑論序 提刑楊 杰
【現代漢語翻譯】 現代漢語譯本 《寶王論》提倡以唸誦佛號建立『一念多佛門』的修行方法。後來，侍郎王古直接引用《凈土決疑集》來承接這一思想。再後來，《龍舒凈土文》廣泛勸人受持這種方法，書中說：『我曾經用秈稻穀來比喻，一合谷子有一千八百粒。如果唸一聲佛號，就相當於積攢了兩千石穀子的數量。佛既然親自用這種方法教導人們，那麼它的功德就不可思議啊。』但考慮到《寶王論》沒有記載所依據的經典，這實在是一個缺憾。現在爲了讓稱念誦持的人瞭解其出處，特此記錄並展示。
《樂邦文類》卷第一 《大正藏》第47冊 No. 1969A 《樂邦文類》
《樂邦文類》卷第二
四明石芝沙門宗曉編次
序跋(三十二家)
《唸佛三昧詩序》 圓悟法師 慧遠
《觀無量壽佛經疏序》 智者禪師
《阿彌陀經通贊疏序》 慈恩法師 窺基
《阿彌陀經疏序》 孤山法師 智圓
《阿彌陀經新疏序》 凈覺法師 仁岳
《觀無量壽佛經序》 慈覺禪師 宗頤
《阿彌陀經勸持序》 慈雲懺主 遵式
《往生西方略傳序》 同前
《往生凈土懺愿儀序》 同前
《往生決疑行愿二門序》 同前
《凈土往生傳敘》 飛山禪師 戒珠
《唸佛三昧寶王論序》 草堂法師 飛錫
《華嚴唸佛三昧無盡燈》 圓澄法師 義和
《無盡燈后跋》 參政范 成大
《凈業禮懺儀序》 大智律師 元照
《觀經九品圖後序》 同前
《凈土十疑論序》 提刑楊 杰
【English Translation】 English version The 'Bao Wang Lun' (Treatise on the Precious King) advocates establishing the 'One Thought, Many Buddhas' practice through reciting the Buddha's name. Later, Vice Minister Wang Gu directly referenced the 'Jingtu Jueyi Ji' (Collected Writings on Resolving Doubts about Pure Land) to carry on this idea. Subsequently, the 'Longshu Jingtu Wen' (Longshu's Writings on Pure Land) widely encouraged people to uphold this method, stating: 'I once used indica rice grains as an analogy. One 'he' (a unit of measurement) of grains contains one thousand eight hundred grains. If one recites the Buddha's name once, it is equivalent to accumulating two thousand 'shi' (another unit of measurement) of grains. Since the Buddha himself teaches people using this method, its merit is inconceivable.' However, considering that the 'Bao Wang Lun' does not record the sutras and treatises it is based on, this is indeed a deficiency. Now, in order to allow those who recite and uphold it to know its source, it is specially recorded and displayed here.
'Le Bang Wen Lei' (Classified Writings of the Land of Bliss), Volume 1 'Taisho Tripitaka', Volume 47, No. 1969A, 'Le Bang Wen Lei' (Classified Writings of the Land of Bliss)
'Le Bang Wen Lei' (Classified Writings of the Land of Bliss), Volume 2
Compiled and Sequenced by Shramana Zongxiao of Shizhi, Siming
Prefaces and Postscripts (Thirty-two Authors)
Preface to 'Poems on the Samadhi of Buddha Recitation' - Dharma Master Yuanwu - Huiyuan
Preface to 'Commentary on the Sutra of Contemplation on the Buddha of Immeasurable Life' - Chan Master Zhizhe
Preface to 'Comprehensive Praise and Commentary on the Amitabha Sutra' - Dharma Master Ci'en (Compassionate Grace) - Kuiji
Preface to 'Commentary on the Amitabha Sutra' - Dharma Master Gushan (Solitary Mountain) - Zhiyuan
Preface to 'New Commentary on the Amitabha Sutra' - Dharma Master Jingjue (Pure Awareness) - Renyue
Preface to 'Sutra of Contemplation on the Buddha of Immeasurable Life' - Chan Master Cijue (Compassionate Awareness) - Zongyi
Preface to 'Exhortation to Uphold the Amitabha Sutra' - Repentance Master Ciyun (Compassionate Cloud) - Zunshi
Preface to 'Brief Biography of Rebirth in the West' - Same as above
Preface to 'Repentance and Vow Ritual for Rebirth in Pure Land' - Same as above
Preface to 'Two Gates of Resolving Doubts and Practicing Vows for Rebirth' - Same as above
Narrative of 'Biographies of Rebirth in Pure Land' - Chan Master Feishan (Flying Mountain) - Jiezhu
Preface to 'Treatise on the Samadhi of Buddha Recitation, King of Treasures' - Dharma Master Caotang (Grass Hall) - Feixi
'Endless Lamp of the Samadhi of Buddha Recitation in the Avatamsaka Sutra' - Dharma Master Yuancheng (Perfect Completion) - Yihe
Postscript to 'Endless Lamp' - Councilor Fan - Chengda
Preface to 'Ritual of Repentance and Ceremony for Pure Karma' - Vinaya Master Dazhi (Great Wisdom) - Yuanzhao
Postscript to 'Diagram of the Nine Grades in the Contemplation Sutra' - Same as above
Preface to 'Treatise on the Ten Doubts about Pure Land' - Judicial Commissioner Yang - Jie
凈土十疑論跋 待制陳 瓘
直指凈土決疑集序 提刑楊 杰
龍舒凈土文序 狀元張 孝祥
龍舒凈土文跋 大慧禪師 宗杲
凈土寶珠集序 侍郎王 古
四十八愿後序 慧覺法師 齊玉
凈土警策序 吳興法師 元穎
凈土自信錄序 無功叟王 闐
修行凈土法門後序 侍郎莫 仲圭
明師勝地論跋 獨醒居士林 鎬
寶城易記錄序 待制陳 瓘
遠法師齋忌禮文序 正言沈 浚
稱讚凈土海眾詩序 府判方 楶
西歸蓮社序 月堂法師 惠詢
刊往生行愿略傳序 鎧庵居士吳克己
文(十三家)
廬山白蓮社誓文 晉逸士劉 遺民
東海若 唐禮部柳 子厚
東海若跋 文忠公蘇 軾
東海若跋 橘洲禪師 寶曇
吊武侍䘖畫佛文 唐文公韓 愈
結社法集 通慧僧錄 贊寧
蓮華勝會錄文 慈覺禪師 宗𦣱
唸佛防退方便文 同前
唸佛迴向發願文 同前
唸佛懺悔發願文 慈雲懺主 遵式
結蓮社普勸文 總管張 [揙-戶+(今-一)]
西資社同誓文 證通法師 師友
往生凈土十愿文 桐江法師 擇瑛
【現代漢語翻譯】 現代漢語譯本 《凈土十疑論》跋——待制陳瓘 《直指凈土決疑集》序——提刑楊杰 《龍舒凈土文》序——狀元張孝祥 《龍舒凈土文》跋——大慧禪師宗杲 《凈土寶珠集》序——侍郎王古 《四十八愿》後序——慧覺法師齊玉 《凈土警策》序——吳興法師元穎 《凈土自信錄》序——無功叟王闐 《修行凈土法門》後序——侍郎莫仲圭 《明師勝地論》跋——獨醒居士林鎬 《寶城易記錄》序——待制陳瓘 《遠法師齋忌禮文》序——正言沈浚 《稱讚凈土海眾詩》序——府判方楶 《西歸蓮社》序——月堂法師惠詢 《刊往生行愿略傳》序——鎧庵居士吳克己 文（十三家） 廬山白蓮社誓文——晉逸士劉遺民 東海若——唐禮部柳子厚 《東海若》跋——文忠公蘇軾 《東海若》跋——橘洲禪師寶曇 吊武侍䘖畫佛文——唐文公韓愈 結社法集——通慧僧錄贊寧 蓮華勝會錄文——慈覺禪師宗𦣱 唸佛防退方便文——同前 唸佛迴向發願文——同前 唸佛懺悔發願文——慈雲懺主遵式 結蓮社普勸文——總管張[揙-戶+(今-一)] 西資社同誓文——證通法師師友 往生凈土十愿文——桐江法師擇瑛
【English Translation】 English version Postscript to 'Ten Doubts on Pure Land' by Chen Guan (Official Title: Daizhi) Preface to 'Direct Pointing to the Pure Land: A Collection for Resolving Doubts' by Yang Jie (Official Title: Tixing) Preface to 'Longshu's Pure Land Writings' by Zhang Xiaoxiang (Title: Zhuangyuan - Top Scholar) Postscript to 'Longshu's Pure Land Writings' by Chan Master Dahui Zonggao Preface to 'Collection of Pure Land Treasures' by Wang Gu (Official Title: Shilang) Afterword to the 'Forty-Eight Vows' by Dharma Master Huijue Qiyu Preface to 'Admonitions on Pure Land' by Dharma Master Yuan Ying of Wuxing Preface to 'Records of Self-Confidence in Pure Land' by Wang Tian (Title: Wugong Sou - Old Man of No Merit) Afterword to 'Practicing the Pure Land Dharma Method' by Mo Zhonggui (Official Title: Shilang) Postscript to 'Treatise on Wise Teachers and Auspicious Lands' by Lin Hao (Title: Duxing Jushi - Recluse of Solitary Awakening) Preface to 'Easy Records of Bao Cheng' by Chen Guan (Official Title: Daizhi) Preface to 'Ritual Texts for Fasting and Memorial Days of Dharma Master Yuan' by Shen Jun (Official Title: Zhengyan) Preface to 'Poems Praising the Assembly of the Pure Land Sea' by Fang Jie (Official Title: Fu Pan) Preface to 'Western Return Lotus Society' by Dharma Master Hui Xun of Yuetang Preface to 'Published Brief Biographies of Practices and Vows for Rebirth' by Wu Keji (Title: Kai'an Jushi - Layman of Armor Hermitage) Writings (Thirteen Authors) Oath of the White Lotus Society of Mount Lu by Liu Yimin (Title: Jin Yishi - Recluse of Jin Dynasty) Dong Hai Ruo (If the Eastern Sea) by Liu Zihou (Official Title: Tang Libu - Tang Dynasty Ministry of Rites) Postscript to 'Dong Hai Ruo' by Su Shi (Title: Wenzhong Gong - Duke of Literary Loyalty) Postscript to 'Dong Hai Ruo' by Chan Master Baotan of Juzhou Eulogy for Painting a Buddha for Attendant Wu by Han Yu (Title: Tang Wengong - Duke Wen of Tang) Collected Writings on Forming Societies by Zan Ning (Title: Tonghui Senglu - Scribe of Comprehensive Wisdom) Record of the Lotus Flower Assembly by Chan Master Zong𦣱 (Title: Cijue Chanshi - Chan Master of Compassionate Awareness) Text on Expedient Methods for Preventing Regression in Mindfulness of Buddha by the same author as above Text on Dedication of Merit and Making Vows in Mindfulness of Buddha by the same author as above Text on Repentance and Making Vows in Mindfulness of Buddha by Chan Master Zun Shi (Title: Ciyun Chanzhu - Master of Compassionate Clouds) Universal Exhortation for Forming a Lotus Society by Zhang [揙-戶+(今-一)] (Title: Zongguan - Chief Administrator) Shared Oath of the Western Resources Society by Dharma Master Shiyou (Title: Zhengtong Fashi - Dharma Master of Verified Understanding) Ten Vows for Rebirth in the Pure Land by Dharma Master Ze Ying of Tongjiang
贊(十七首)
金銀泥畫凈土變相贊 唐翰林李 白
繡西方凈土幀贊 唐侍郎白 居易
繡阿彌陀佛贊 同前
西方凈土贊 孤山法師 智圓
無量壽佛贊 大智律師 元照
畫阿彌陀像贊 文忠公蘇 軾
李伯時畫彌陀贊 寂音禪師 惠洪
安樂國贊三十章 提刑楊 杰
善導彌陀道場贊 同前
白蓮咸教主真贊 同前
效禪月作遠公詠 太史黃 庭堅
遠法師贊 給事程 俱
劉遺民贊 同前
陶靖節贊 同前
謝康樂贊 同前
陸道士贊 同前
臨行自餞 樝庵法師 有嚴
唸佛三昧詩序
廬山法師慧遠
序曰。唸佛三昧者何。思專想寂之謂。思專則志一不撓。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。是故靖恭閑宇而感物通靈。御心唯正。動而入微。此假修以凝神。積習以移性。猶或若茲。況夫尸居坐忘。冥懷至極。智落宇宙。而闇蹈大方者哉。請言其始。菩薩初登道位。甫窺玄門。體寂無為。而無弗為。及其神變也。則令修短葺常度鉅細互相違。三光回景以移照。天地捲而入懷矣。又諸三昧其名甚眾。功高易進。念
【現代漢語翻譯】 現代漢語譯本 贊 (十七首)
金銀泥畫凈土變相贊 唐翰林 李白
繡西方凈土幀贊 唐侍郎 白居易
繡阿彌陀佛贊 同前
西方凈土贊 孤山法師 智圓
無量壽佛贊 大智律師 元照
畫阿彌陀像贊 文忠公 蘇軾
李伯時畫彌陀贊 寂音禪師 惠洪
安樂國贊三十章 提刑 楊杰
善導彌陀道場贊 同前
白蓮咸教主真贊 同前
效禪月作遠公詠 太史 黃庭堅
遠法師贊 給事 程俱
劉遺民贊 同前
陶靖節贊 同前
謝康樂贊 同前
陸道士贊 同前
臨行自餞 樝庵法師 有嚴
唸佛三昧詩序
廬山法師慧遠
序曰。唸佛三昧者何？思專想寂之謂。思專則志一不撓，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。是故靖恭閑宇而感物通靈，御心唯正，動而入微。此假修以凝神，積習以移性，猶或若茲。況夫尸居坐忘，冥懷至極，智落宇宙，而闇蹈大方者哉。請言其始。菩薩初登道位，甫窺玄門。體寂無為，而無弗為。及其神變也，則令修短葺常度，鉅細互相違，三光回景以移照，天地捲而入懷矣。又諸三昧其名甚眾，功高易進，念
【English Translation】 English version Eulogies (Seventeen Pieces)
Eulogy on the Pure Land Transformation with Gold, Silver, and Mud Paintings by Li Bai (Tang Dynasty Hanlin Academy)
Eulogy on the Embroidered Western Pure Land Frame by Bai Juyi (Tang Dynasty Vice Minister)
Eulogy on the Embroidered Amitabha Buddha Same as above
Eulogy on the Western Pure Land by Zhiyuan (Gushan Dharma Master)
Eulogy on Amitayus Buddha by Yuanzhao (Great Wisdom Vinaya Master)
Eulogy on the Painted Amitabha Image by Su Shi (Duke Wenzhong)
Eulogy on the Amitabha Painted by Li Boshi by Huihong (Silent Sound Zen Master)
Thirty Chapters of Eulogies on the Land of Bliss by Yang Jie (Judicial Intendant)
Eulogy on the Amitabha Bodhimanda of Shandao Same as above
True Eulogy on the White Lotus Sect Leader Same as above
Imitating Zen Master Yue's Poem on Yuan Gong by Huang Tingjian (Grand Historian)
Eulogy on Dharma Master Yuan by Cheng Ju (Attendant)
Eulogy on Liu Yimin Same as above
Eulogy on Tao Jingjie Same as above
Eulogy on Xie Kangle Same as above
Eulogy on Taoist Lu Same as above
Farewell to Myself Before Departure by Youyan (Zha'an Dharma Master)
Preface to the Poem on the Samadhi of Buddha Recitation
By Dharma Master Huiyuan of Mount Lu
Preface: What is the Samadhi of Buddha Recitation? It is called 'focused thought and tranquil contemplation.' Focused thought leads to unwavering will; tranquil contemplation leads to purified qi (vital energy) and clear spirit. Purified qi leads to wisdom that is serene in its illumination; clear spirit leads to complete penetration without obscurity. These two are natural and mysterious symbols, uniting as one to achieve function. Therefore, with reverent and peaceful leisure, one can sense things and communicate with the spiritual, controlling the mind with uprightness, moving and entering into the subtle. This is like relying on cultivation to concentrate the spirit and accumulating practice to transform nature, even if it is only like this. How much more so for those who dwell like corpses, sit in oblivion, deeply cherish the ultimate, whose wisdom falls into the universe, and who darkly tread the great way? Let me speak of its beginning. When a Bodhisattva first ascends to the path, initially glimpsing the mysterious gate, embodying stillness and non-action, yet there is nothing that is not done. When their spiritual transformation occurs, they can make the short and long conform to the constant measure, the large and small contradict each other, the three lights turn their reflections to shift their illumination, and heaven and earth roll up and enter into the embrace. Moreover, the names of the various Samadhis are numerous, and progress is easy with high merit. Recitation
佛為先。窮玄極寂。尊號如來。神體合變。應不以方。故今入斯定者。昧然忘知。即所緣以成鑒。鑑明則內照交映。而色象生焉。非耳目之所暨而聞見行焉。於是睹夫淵凝虛鏡之體。則悟靈相湛一清明。自然察玄音之叩。心聽則塵累每消。滯情融朗。非天下之至妙。孰能與於此。以茲而觀。一覿之感。乃發久習之深覆。豁昏俗之重迷。若匹夫眾定之所緣。故不得語其優劣。居可知也。是以奉誠諸賢。咸思一揆之契咸寸陰之頹景。懼來儲之未積。於是洗心法堂。整衿清向。夜分忘寢。夙霄惟勤。庶夫貞詣之功。以通三乘之志。臨津濟物。與九流而同往。仰援超步。拔茆之興。俯引約進。秉策其後。以覽眾篇之揮翰。豈徒文詠而已哉(廬山集。又載王喬之念佛三昧詩。見下第五卷)。
觀無量壽佛經疏序
天臺智者大師
夫樂邦之與苦域。金寶之與泥沙。胎獄之望華池。棘林之比瓊樹。誠由心分垢凈。見兩土之升沈。行開善惡。睹二方之粗妙。喻形端則影直。源濁則流昏。故知。欲生極樂國土。必修十六妙觀。愿見彌陀世尊。要行三種凈業。然化因事漸。教藉緣興。是以阇王殺逆。韋提哀請。大聖垂慈。乘機演法。曜玉相而流彩。聳珍臺而顯瑞。雖廣示珍域。而宗歸安養。使末俗有緣遵斯妙觀。落
【現代漢語翻譯】 現代漢語譯本：佛為最先。窮盡玄妙，達到寂靜的極致。尊號為如來（Tathagata，諸佛的通稱）。神妙的本體與變化相合，應化而不侷限於一方。所以現在進入這種禪定的人，心神寂靜，忘卻了知覺。以所緣之境成就明鑑，明鑑清明則內在的照耀交相輝映，而種種色相由此產生。這不是耳目所能達到的境界，而是通過聞見修行所能達到的。於是，能夠看到那深沉凝定的虛空明鏡之本體，從而領悟到靈妙的真如本性湛然如一，清凈光明。自然能夠察覺到玄妙之音的叩擊，用心聆聽則塵世的煩惱逐漸消散，滯澀的情感變得通暢明朗。如果不是天下至妙的法門，誰能夠參與其中呢？由此看來，一次的照見之感，就能引發長久以來熏習的深刻領悟，破除昏昧世俗的重重迷惑。如果與普通人眾多散亂的所緣相比，就無法用優劣來形容了，其中的差距是可以想見的。因此，虔誠的賢士們，都希望達到一致的境界，感嘆光陰的流逝，害怕未來的資糧沒有積累。於是，在法堂中洗滌心靈，整理衣襟，清凈地嚮往。夜晚忘記睡眠，早晚都勤奮努力，希望通過真誠的修行，通達三乘（Triyana，聲聞乘、緣覺乘、菩薩乘）的志向。面臨渡河的關口，救濟眾生，與各行各業的人一同前進。仰仗外力超越進步，如同拔起茅草，互相牽引而興盛。俯身引導，約束自己，手持鞭策，走在後面。以此來瀏覽眾多的文章，難道僅僅是吟詠文辭而已嗎？（廬山集。又記載王喬的唸佛三昧詩，見下第五卷）。
觀無量壽佛經疏序
天臺智者大師
極樂世界與娑婆苦域，如同金銀珍寶與泥土沙石，清凈蓮花池與污濁的胎獄，遍佈荊棘的樹林與綴滿寶石的樹木，實在是因為心念有垢染和清凈的分別，才看到兩土的上升和沉淪。行為有善與惡的差別，才看到兩個世界的粗陋和美妙。好比形體端正影子就直，源頭渾濁水流就昏暗。所以要知道，想要往生極樂國土（Sukhavati），必須修習十六種妙觀。希望見到彌陀世尊（Amitabha），就要奉行三種凈業。然而教化因事而逐漸展開，教義憑藉因緣而興起。因此，阿阇世王（Ajatasattu）犯下殺父的逆罪，韋提希夫人（Vaidehi）悲哀地祈請，大聖釋迦牟尼佛（Sakyamuni）垂憐慈悲，抓住時機演說妙法，放射出玉色的光芒，聳立起珍寶的樓臺而顯現祥瑞。雖然廣泛地展示了珍奇的國土，但最終歸宗于安養凈土（Sukhavati），使末法時代的有緣眾生能夠遵循這微妙的觀想，脫離塵世的苦難。
【English Translation】 English version: The Buddha is foremost. Exhausting the profound and reaching the ultimate stillness. His honored title is Tathagata (Tathagata, the common name of all Buddhas). The divine body merges with transformation, responding without being confined to one direction. Therefore, those who now enter this samadhi (Samadhi, meditative absorption) are in a state of serene oblivion, forgetting knowledge. They use the object of focus to form a mirror, and when the mirror is clear, the inner illumination reflects and shines, and various phenomena arise. This is not a realm that can be reached by the ears and eyes, but rather through hearing, seeing, and practicing. Thus, one can behold the deep, still, and empty mirror-like essence, and thereby realize that the spiritual true nature is serene, unified, pure, and bright. Naturally, one can perceive the tapping of the profound sound, and when listening with the heart, worldly afflictions gradually dissipate, and stagnant emotions become clear and bright. If it were not for the most wonderful Dharma (Dharma, the teachings of the Buddha) in the world, who could participate in this? From this perspective, a single glimpse can trigger a deep understanding that has been cultivated for a long time, dispelling the heavy delusions of ignorant customs. If compared to the scattered focus of ordinary people, it is impossible to describe the difference in terms of superiority or inferiority; the disparity is conceivable. Therefore, sincere virtuous individuals all hope to reach a unified state, lamenting the passage of time, fearing that the provisions for the future have not been accumulated. Thus, they cleanse their minds in the Dharma hall, arrange their robes, and aspire with purity. They forget sleep at night and diligently strive morning and evening, hoping to attain the aspirations of the Three Vehicles (Triyana, Sravakayana, Pratyekabuddhayana, Bodhisattvayana) through sincere practice. Facing the crossing of the river, they save beings, advancing together with people from all walks of life. Relying on external forces to transcend and progress, like pulling up thatch, mutually supporting and flourishing. Bowing to guide, restraining oneself, holding the whip, and walking behind. By examining the writings of the many chapters, is it merely reciting poetry? (Collected Works of Lushan. Also contains Wang Qiao's poem on Buddha Recitation Samadhi, see Volume 5 below).
Preface to the Commentary on the Sutra of Contemplation on Amitayus Buddha
By Great Master Zhiyi of Tiantai
The Land of Bliss and the realm of suffering, like gold and jewels versus mud and sand, the womb prison compared to the lotus pond, the thorny forest compared to the jeweled trees, are truly due to the distinction between defiled and pure minds, seeing the rise and fall of the two lands. Actions have the difference between good and evil, seeing the crudeness and exquisiteness of the two directions. It is like a straight form casting a straight shadow, and a turbid source causing a murky flow. Therefore, know that to be reborn in the Land of Ultimate Bliss (Sukhavati), one must cultivate the sixteen wondrous contemplations. To wish to see Amitabha Buddha (Amitabha), one must practice the three pure karmas. However, the teachings gradually unfold due to events, and the doctrines arise through conditions. Therefore, King Ajatasattu (Ajatasattu) committed the heinous crime of patricide, and Lady Vaidehi (Vaidehi) pleaded with sorrow. The Great Sage Sakyamuni Buddha (Sakyamuni) bestowed compassion, seizing the opportunity to expound the Dharma, radiating jade-like light and erecting jeweled terraces to manifest auspiciousness. Although widely displaying the precious lands, it ultimately returns to the Pure Land of Peace and Nourishment (Sukhavati), enabling sentient beings with affinity in the Dharma-ending Age to follow this wondrous contemplation and escape the suffering of the world.
日懸鼓。用標送想之方。大水結水。實表琉璃之地。風吟寶葉。共天樂而同繁。波動金渠。將契經而合響。觀肉髻而瞻侍者。念毫相而睹如來。及其瞑目告終。上珍臺而高踴。文成印壞。坐金蓮而化生。隨三輩而橫截。越五苦而長騖。可謂微行妙觀至道要術者哉。
此經心觀為宗。實相為體。所言佛說觀無量壽佛者。佛是所觀勝境。舉正報以收依果。述化主以包徒眾。觀雖十六。言佛便周。故云佛說觀無量壽佛。經者訓法訓常。由聖人金口故。
阿彌陀經通贊疏序
慈恩法師窺基
詳夫理絕眾詮。豈三乘之可攝。智圓萬德。非十地以能觀。佈慈云而蔭四生灑法雨而津九有。由是降神兜率。誕跡迦維。厭欲樂於王宮。獲真常于覺樹。良以群生業惑魔黨增強。騰苦海以辟三途。溺慈舟而吞萬善。是以高張教網。直指凈方。是入聖之玄門。乃超凡之妙躅。十重凈土。約地位以等差。九品蓮臺。契根宜之次第。大矣哉。迥拋空有之門。獨穎斷常之表。佛者覺道已圓。說者慈心演法。阿彌陀者。無量壽也。經者常法攝貫也。常則百王不易。法則千代同規。攝則包括眾詮。貫者通連妙理。故云佛說阿彌陀經也。
阿彌陀經疏序
孤山法師智圓
夫心性之為體也。明乎靜乎一而
【現代漢語翻譯】 現代漢語譯本： 日影懸掛在鼓上，用標竿來傳遞思念的方法。巨大的水凝結成冰，真實地象徵著琉璃的地面。風吹動寶樹的葉子，共同演奏著天上的音樂而顯得繁盛。水波盪漾在金色的水渠中，將佛經的教義融合在一起而和諧應響。觀看佛的肉髻，瞻仰侍者，思念佛的眉間白毫相，瞻仰如來。等到臨終閉上眼睛，登上珍貴的臺座而高高躍起。文殊菩薩的印契消散，在金色的蓮花中化生。隨著上中下三輩的品位而橫渡生死之海，超越地獄餓鬼畜生等五種痛苦而長久地奔馳。這真可以說是細微的修行，精妙的觀想，至高的道理，重要的法術啊。 這部經以心觀為宗旨，以實相為本體。所說的『佛說觀無量壽佛』，佛是所觀的殊勝境界，舉正報來概括依報，敘述教化之主來包括徒眾。觀想雖然有十六種，但說到佛就周遍了。所以說『佛說觀無量壽佛』。經，是訓示法則，訓示常理。因為是聖人的金口所說。 《阿彌陀經通贊疏序》 慈恩法師窺基 詳細地說，真理超越了一切言語詮釋，哪裡是三乘所能涵蓋的？智慧圓滿萬德，不是十地菩薩所能完全觀照的。散佈慈悲的雲彩來庇廕四生，降下甘露的法雨來滋潤九有。因此，佛陀從兜率天降生，在迦毗羅衛國誕生。厭倦了王宮的享樂，在菩提樹下獲得了真常的覺悟。實在是因為眾生的業障迷惑和魔黨的勢力日益增強，在痛苦的海洋中開闢了地獄餓鬼畜生三途，沉溺於慈悲的船隻而吞噬了萬種善行。因此，高高地張開教化的網路，直接指引西方凈土。這是進入聖境的玄妙之門，是超越凡俗的美妙途徑。十重凈土，按照修行的地位來區分等級；九品蓮臺，契合眾生根器的不同次第。偉大啊！完全拋棄了空有二邊的門徑，獨自超脫了斷常二見的範疇。佛，是覺悟的道理已經圓滿。說，是用慈悲的心來演說佛法。阿彌陀，是無量壽的意思。經，是常法，是攝持貫穿一切道理的。常，是歷經百王也不會改變的真理。法，是經歷千代也共同遵循的規範。攝，是包括所有的詮釋。貫，是貫通連線微妙的道理。所以說『佛說阿彌陀經』啊。 《阿彌陀經疏序》 孤山法師智圓 心性的本體，是多麼的明澈而又寂靜啊，歸於一而已。
【English Translation】 English version: The sun's shadow hangs on the drum, using the gnomon to convey the method of thought. Vast water solidifies into ice, truly symbolizing the ground of lapis lazuli. The wind whispers through the leaves of precious trees, together performing heavenly music in abundance. Waves ripple in golden canals, harmonizing the sutras and resonating together. Observing the Buddha's ushnisha (the protuberance on the crown of the Buddha's head), reverently attending to the attendants, contemplating the urna (the white curl of hair between the Buddha's eyebrows), beholding the Tathagata (another name for the Buddha). And when closing the eyes at the end of life, ascending the precious platform and leaping high. The mudra (symbolic hand gesture) of Manjushri (Bodhisattva of Wisdom) dissolves, being born in a golden lotus. Following the three grades (of rebirth in the Pure Land), traversing across the sea of samsara (cycle of birth and death), surpassing the five sufferings (of hell, hungry ghosts, animals, humans, and devas) and galloping far. This can be said to be subtle practice, wonderful contemplation, the supreme principle, and essential art. This sutra takes mind contemplation as its principle and reality as its substance. What is said, 'The Buddha Speaks of the Contemplation on Amitayus Buddha,' the Buddha is the supreme state of contemplation, encompassing the dependent rewards by mentioning the principal reward, including the assembly of disciples by describing the master of transformation. Although there are sixteen contemplations, mentioning the Buddha encompasses all. Therefore, it is said, 'The Buddha Speaks of the Contemplation on Amitayus Buddha.' Sutra means to instruct in the law and to instruct in the constant. Because it is spoken from the golden mouth of a sage. Preface to the Commentary on the Amitabha Sutra By Dharma Master Kuiji of Ci'en Temple In detail, the truth transcends all verbal explanations; how can it be encompassed by the Three Vehicles? Wisdom is complete with myriad virtues; it cannot be fully contemplated by the Ten Grounds (of Bodhisattvas). Spreading clouds of compassion to shelter the four kinds of beings, showering the rain of Dharma to moisten the nine realms. Therefore, the Buddha descended from the Tusita Heaven and was born in Kapilavastu. He wearied of the pleasures of the royal palace and attained true permanence under the Bodhi tree. It is truly because the karmic obscurations and demonic forces of sentient beings are increasingly strong, opening up the three evil paths (hell, hungry ghosts, and animals) in the sea of suffering, drowning the ship of compassion and swallowing myriad good deeds. Therefore, the teaching net is spread high, directly pointing to the Pure Land of the West. This is the profound gate to entering the holy realm, the wonderful path to transcending the mundane. The ten levels of Pure Land are differentiated according to the levels of practice; the nine grades of lotus platforms correspond to the different capacities of sentient beings. How great! Completely abandoning the paths of emptiness and existence, uniquely transcending the categories of permanence and annihilation. Buddha means the principle of enlightenment is already complete. Speaks means to expound the Dharma with a compassionate heart. Amitabha (Amitayus) means immeasurable life. Sutra means constant law, encompassing and connecting all principles. Constant means a truth that will not change even after a hundred kings. Law means a norm that is followed in the same way for thousands of generations. Encompassing means including all explanations. Connecting means connecting subtle principles. Therefore, it is said, 'The Buddha Speaks of the Amitabha Sutra.' Preface to the Commentary on the Amitabha Sutra By Dharma Master Zhiyuan of Gushan Temple The substance of the mind-nature, how clear and serene it is, returning to oneness.
已矣。無凡聖焉。無依正焉。無延促焉。無凈穢焉。及其感物隨緣而變。則為六凡焉。為三聖焉。有依焉有正焉。依正既作。則身壽有延促矣。國土有凈穢矣。吾佛大聖人。得明靜之一者也。乃假道于慈。托宿于悲。將欲歐群迷使復其本。於是乎。無身而示身。無土而示土。延其壽凈其土俾其忻。促其壽穢其土俾其厭。既忻且厭。則漸誘之策行矣。是故釋迦現有量而取穢土。非欲其厭耶。彌陀現無量而取凈土。非欲其忻乎。此則折之。彼則攝之。使其複本而達性耳。故凈名曰。隨所調伏眾生而取佛土者。其是之謂乎。雖寶樓金池為悅目之玩。而非惑蕩之色。而能達唯心無境矣。雖風樹鳥聲有入耳之娛。而非惉懘之音。而能念三寶有歸矣。夫如是則復乎明靜之體者。如轉掌耳。經云。眾生生者皆是阿鞞跋致是也。大矣哉。聖人之善權也如此。是故群經森列。而偏贊凈方。其有旨哉。佛說阿彌陀經者。其偏贊之謂歟。吾愛其辭簡而理明其文約而事備。足可以誘弱喪而系童蒙焉。於是約龍樹之宗。準智者之說。依經辨理。為之義疏。若極深研幾。則吾豈敢。庶乎有助於真風。為益於後昆爾。
阿彌陀經新疏序
凈覺法師仁岳
或曰。虛空無涯。世界無量。其間有凡有聖。有凈有穢。何為其然乎。曰妄
念而然也。真則不然。諸佛證真。空界殞裂。至論應化身土之事。亦隨眾生妄念所感。蓋使夫革凡成聖舍穢趣凈。然後純純乎。如諸佛之證也。噫眾生之妄也久矣。故我佛能仁氏起無緣慈悲。出堪忍世界。以若干方便。開諸度門。繇是五時設教。三乘授道。雖頓漸不同。同歸于理。其有我佛未度。而度在他佛者。則曰補處之有慈氏。極樂之有彌陀。乃至十方凈佛國土。示若映象。導如津樑。隨其所應。利有攸往。然而補處雖近。十方俱遠。諸大乘經。莫不稱讚乎極樂為最彌陀為勝。依正既異。壽命且長。眾生信而愿生者多矣。神化之跡粲在群藉。佛言。將來法滅。唯留無量壽經。住世百年。天臺云。當知。彼佛於此惡世。偏有緣爾。茲經也。始慈恩法師嘗有撰釋。復有疏本。亦題基公之名。相傳云。此無名師。假託而行也。校其文旨。實大同而小別。洎孤山中庸子章句后出。盛傳於時。以病中援毫。詞簡義略。凡用敷訓。似未盡于方等之詮乎。走不敏探智者之教。頗歷歲紀。常欲以一家法要並凈土諸說覆述斯文。竊避人之多忌。未果所志。年逼耳順。退藏故園。伏念玉泉報恩。九旬揮于犀柄。圭峰思孝七月薦于蘭盆。緬挹清芬遂獲操染。捲成析為上下。以新疏目之。別舊章也。若乃言之無文。吾何敢以前說並駕。或言
【現代漢語翻譯】 現代漢語譯本 念而然也。真則不然。諸佛證真，空界殞裂。至論應化身土之事，亦隨眾生妄念所感。蓋使夫革凡成聖，舍穢趣凈，然後純純乎，如諸佛之證也。噫！眾生之妄也久矣。故我佛能仁氏（釋迦牟尼佛的稱號）起無緣慈悲，出堪忍世界（娑婆世界），以若干方便，開諸度門。繇是五時設教，三乘授道，雖頓漸不同，同歸于理。其有我佛未度，而度在他佛者，則曰補處之有慈氏（彌勒菩薩），極樂之有彌陀（阿彌陀佛），乃至十方凈佛國土，示若映象，導如津樑，隨其所應，利有攸往。 然而補處雖近，十方俱遠。諸大乘經，莫不稱讚乎極樂為最，彌陀為勝。依正既異，壽命且長，眾生信而愿生者多矣。神化之跡粲在群藉。佛言：『將來法滅，唯留無量壽經，住世百年。』天臺云：『當知，彼佛於此惡世，偏有緣爾。』 茲經也，始慈恩法師嘗有撰釋，復有疏本，亦題基公之名。相傳云：『此無名師，假託而行也。』校其文旨，實大同而小別。洎孤山中庸子章句后出，盛傳於時。以病中援毫，詞簡義略，凡用敷訓，似未盡于方等之詮乎？走不敏探智者之教，頗歷歲紀，常欲以一家法要並凈土諸說覆述斯文。竊避人之多忌，未果所志。年逼耳順，退藏故園。伏念玉泉報恩，九旬揮于犀柄；圭峰思孝，七月薦于蘭盆。緬挹清芬，遂獲操染。捲成析為上下，以新疏目之，別舊章也。若乃言之無文，吾何敢以前說並駕？或言
【English Translation】 English version It is so because of thought. But the truth is not like that. When all Buddhas realize the truth, the empty realm shatters. Even the matters of manifested bodies and lands are influenced by the deluded thoughts of sentient beings. It is to enable the transformation from ordinary to sage, abandoning impurity and pursuing purity, and then becoming purely like the realization of all Buddhas. Alas! The delusion of sentient beings has been long-standing. Therefore, our Buddha Śākyamuni (the compassionate one) arises with unconditioned compassion, emerging from the world of endurance (Saha world), using various skillful means to open the doors of liberation. Thus, teachings are established at five periods, and the path of the three vehicles is imparted. Although sudden and gradual approaches differ, they all lead to the same principle. Those whom our Buddha has not yet liberated, but are liberated by other Buddhas, include Maitreya (the Bodhisattva of the future) in Tuṣita Heaven, Amitābha (the Buddha of Infinite Light) in Sukhāvatī (the Pure Land of Ultimate Bliss), and even the pure Buddha lands in the ten directions, appearing like reflections in a mirror, guiding like a bridge, benefiting beings according to their needs. However, although Tuṣita Heaven is near, the ten directions are all far away. All Mahāyāna sutras praise Sukhāvatī as the most supreme and Amitābha as the most excellent. Since the environment and the inhabitants are extraordinary, and the lifespan is long, many sentient beings believe and aspire to be born there. The traces of miraculous transformations are clearly recorded in various texts. The Buddha said, 'In the future, when the Dharma is about to perish, only the Immeasurable Life Sutra will remain in the world for a hundred years.' Tiantai (a school of Buddhism) said, 'It should be known that this Buddha has a special affinity with this evil world.' This sutra was initially commented on by Dharma Master Ci'en, and there was also a commentary attributed to Master Kui Ji. It is said that 'this was done by an anonymous teacher, using a pseudonym.' Comparing their texts, they are largely the same with minor differences. Later, the commentary by Zhongyongzi of Gushan became widely circulated. Written in illness, the language is simple and the meaning is brief. The explanations seem to be incomplete in the interpretation of the Vaipulya teachings. I, lacking in intelligence, have studied the teachings of Zhiyi (founder of the Tiantai school) for many years, and have always wanted to revise this text using the essential principles of my own school and various Pure Land teachings. I secretly avoided the many taboos of people and did not achieve my goal. Approaching sixty years of age, I retired to my old garden. Remembering Yuquan's gratitude and En's nine decades of writing, and Guifeng's filial piety and the seventh month's offerings, I admired their pure fragrance and finally had the opportunity to engage in this task. The completed work is divided into two volumes, titled 'New Commentary,' distinguishing it from the old chapters. If the words are without substance, how dare I compare them with previous explanations? Or say
下之理粗通大方。亦所不讓云。
觀無量壽佛經序
慈覺禪師宗頤
夫正遍知海。從心想生。諸佛世界。隨心凈土。然則彌陀至聖不隔下凡。極樂雖遙。豈離方寸。所以唸佛而即得見佛。求生而遂能往生。觀無量壽經者。以法界心照實相境。三種凈業。明法行之正因。十六妙觀。為寂照之方便。法身與化身隨量。依報與正報齊觀。是以韋提希豁然大悟。授記往生。佛世尊親敕受持。廣說斯事。經傳此土。人罕流通。不有圓機。誰陳法施。常山比丘瓊安等。憫眾生之日用不出塵勞。嗟妙境之無邊。愿為鄉導。同心鏤板。庶廣受持。非勢至之同倫。即遠公之舊社。聊伸序引。普告未聞。
阿彌陀經勸持序
慈雲懺主遵式
此經文句雖約。與大本意同。上聖赴緣。廣略異耳。依正主伴。於是備焉。願行方軌。有加諸說辭簡義博諷易功多。良在茲矣。初則廣贊依正。引物忻求。次則六方引同訓勉生信。三則舉難況易。使聞者知歸。第一廣贊依正者。初贊次勸修願行。佛告長老下。標立所贊。彼土何故名為極樂下。先贊依果。即珠網麗天。瓊林矗地(一)。池流八德。蓮吐四光(二)。天樂韻於六時。裓華散於億剎(三)。他禽演于道品。風樹傳於法音(四)。舍利弗于意下。廣贊正
【現代漢語翻譯】 現代漢語譯本 下等根器的人，如果對佛法的大方向略有了解，在這方面也不會謙讓。」
《觀無量壽佛經序》
慈覺禪師宗頤
諸佛的正遍知海，從心念想像中產生。諸佛的世界，隨著心念而成為清凈的國土。如此說來，阿彌陀佛至高至聖，與下等凡夫之間並無隔閡。極樂世界雖然遙遠，難道離開了我們的一寸心田？所以唸佛就能立刻見到佛，求生就能往生。讀《觀無量壽經》，是用法界之心照亮實相之境。三種凈業，闡明了修習佛法的正因。十六種微妙的觀想，是寂靜和覺照的方便法門。法身和化身隨著根器大小而顯現，依報和正報一同觀照。因此韋提希夫人豁然大悟，得到授記將往生極樂。佛世尊親自敕令受持，廣泛宣說此事。此經傳入中國，但很少有人流通。如果沒有具備圓融智慧的人，誰來宣講佛法呢？常山的比丘瓊安等人，憐憫眾生每天的生活都離不開塵世的煩惱，感嘆極樂妙境的無邊殊勝，願意做眾生的嚮導，同心協力地雕刻經版，希望更多的人能夠受持。他們不是勢至菩薩的同伴，就是慧遠法師蓮社的舊友。我姑且寫一篇序言，普遍告知那些還沒有聽聞此事的人。
《阿彌陀經勸持序》
慈雲懺主遵式
這部經文雖然簡略，但與《大本》的意義相同。上聖應機赴緣，只是廣略不同罷了。依報、正報、主、伴，都在其中完備了。愿和行是修行的規範，還有其他各種說法，但這部經文辭簡義博，容易諷誦，功德很多，優點就在這裡了。首先是廣泛讚歎依報和正報，引導眾生欣喜地求生凈土。其次是六方諸佛共同勸勉，使眾生生起信心。第三是舉出難行之事來比況容易之事，使聽聞者知道歸宿。第一部分，廣泛讚歎依報和正報。先讚歎，然後勸修愿和行。『佛告長老』以下，標明所要讚歎的內容。『彼土何故名為極樂』以下，先讚歎依報的果報，即珠網遍佈天空，美玉樹林聳立於大地(一)。池水流淌著八功德水，蓮花綻放出四種光芒(二)。天樂在六個時辰演奏，天花散落在無數的佛土(三)。他方世界的鳥雀在演說三十七道品，風吹樹木傳出佛法的聲音(四)。『舍利弗于意云何』以下，廣泛讚歎正報。
【English Translation】 English version Those of inferior capacity, if they have a rough understanding of the general direction of the Dharma, will not yield in this regard.
Preface to the Sutra of Contemplation on the Buddha of Immeasurable Life
Chan Master Zongyi of Cijue
The ocean of perfect and universal knowledge of the Buddhas arises from thoughts and imagination. The worlds of the Buddhas become pure lands according to one's mind. Thus, Amitabha (Buddha of Immeasurable Light) [Amitabha: The Buddha of Infinite Light and Life], the most holy, is not separated from ordinary mortals. Although Sukhavati (the Land of Ultimate Bliss) [Sukhavati: The Pure Land of Amitabha Buddha] is far away, how can it be apart from our own mind? Therefore, reciting the Buddha's name allows one to see the Buddha immediately, and seeking rebirth enables one to be reborn there. Reading the Sutra of Contemplation on the Buddha of Immeasurable Life means illuminating the realm of true reality with the mind of the Dharma realm. The three kinds of pure karma clarify the right cause for practicing the Dharma. The sixteen wondrous contemplations are the expedient means for stillness and illumination. The Dharmakaya (Dharma Body) [Dharmakaya: The Body of the Dharma, representing the ultimate nature of reality] and Nirmanakaya (Transformation Body) [Nirmanakaya: The Body of Transformation, a form assumed by a Buddha to teach beings] appear according to capacity, and the dependent and principal rewards are contemplated together. Therefore, Lady Vaidehi (Queen Mother) [Vaidehi: The Queen Mother in the Sutra of Contemplation] suddenly attained great enlightenment and received the prediction of rebirth in Sukhavati. The World Honored One (Buddha) [Buddha: The title for one who has attained enlightenment] personally ordered its acceptance and upholding, and widely expounded on this matter. This sutra was transmitted to China, but few people circulate it. Without those who possess complete wisdom, who would expound the Dharma? Bhikshu Qiongan and others from Changshan, pitying that the daily lives of sentient beings cannot escape the defilements of the world, and lamenting the boundless excellence of the wondrous realm, are willing to be guides for sentient beings, and work together to carve the sutra blocks, hoping that more people can accept and uphold it. They are either companions of Mahasthamaprapta Bodhisattva [Mahasthamaprapta: A Bodhisattva representing the power of wisdom] or old friends of Master Huiyuan's Lotus Society [Huiyuan: Founder of the Pure Land School in China]. I will write a preface to universally inform those who have not yet heard of this matter.
Preface to Encouraging the Upholding of the Amitabha Sutra
Master Zunshi of Ciyun
Although the text of this sutra is concise, it shares the same meaning as the Larger Sutra. The Holy Ones respond to conditions, differing only in length and brevity. The dependent, principal, host, and companions are all complete within it. Vows and practices are the norms of cultivation, and there are various other explanations, but this sutra is concise in wording, broad in meaning, easy to recite, and has much merit. Its advantage lies here. First, it extensively praises the dependent and principal rewards, guiding beings to joyfully seek rebirth in the Pure Land. Second, the Buddhas of the six directions jointly encourage, causing beings to generate faith. Third, it uses difficult matters to compare with easy matters, enabling listeners to know their destination. The first part extensively praises the dependent and principal rewards. First, it praises, then encourages the cultivation of vows and practices. 'The Buddha told Elder' below marks the content to be praised. 'Why is that land called Sukhavati?' below first praises the dependent reward, that is, the jeweled nets cover the sky, and the jade forests stand tall on the earth (1). The ponds flow with the water of eight meritorious qualities, and the lotuses bloom with four kinds of light (2). Heavenly music plays at six times of the day, and heavenly flowers scatter in countless Buddha lands (3). Birds from other worlds expound the Thirty-seven Limbs of Enlightenment, and the wind blowing through the trees transmits the sound of the Dharma (4). 'What do you think, Shariputra?' below extensively praises the principal reward.
報。先贊化主。相好八萬。舉光明以遍收。功德喻沙。言壽命以統括。成佛十劫。簡過未以釋疑(已上化主)又舍利弗下。贊眷屬。聲聞雖眾。皆發大心。菩薩云多。率居補處。生者咸歸於定聚。趣途即預于阿鞞(已上眷屬)次眾生聞者下。勸修願行。先愿。次不可以少善根下修行一日等者。正在用心之厚薄。不在責時之久近。宜遵一心不亂。其人臨命終下。明得果。我見是利下結勸。次如我今者下。第二六方引同訓勉生信。先引同。次於汝意下勸信。亦是勸持。如我今者下。第三舉難況易。五濁得道為難。凈土修行則易。並如文請。先熟尋節段。然後誦文。則起盡有倫。功不虛棄。如或清晨靜夜。收視聽以端居。口誦心遊。蕩神明于幽極。氛累斯滌。凈境弗迷。廣舌勸持。豈不然也。
往生西方略傳序
同前
維西方凈土者。瓊林寶網珠閣瑤池。超倍剎于玉毫。耀千光于沙界。諸佛同贊。群賢所宗。遍告曼殊咸愿生乎其國。天親彌勒。皆誓往于彼方。大聖尚然。況常徒者也。至若散因定業少善多福。截五道而長騖。眷九品以高昇。直到薩云無復退轉。故彼佛本願云。設我得佛。十方眾生。至心信樂。欲生我國。乃至十念。若不生者。不取正覺。唯除五逆誹謗正法(五逆者。出佛身血。破和合僧。
殺阿羅漢。殺父。殺母也)今既幸無逆罪。不謗大乘。豈有愿求而不遂也。況復十六觀云。下品下生者。具足諸罪。四重五逆謗方等法地獄火現。十念稱佛。地獄猛火。化為涼風。即生彼土。斯則又許逆罪之輩十念得生。況無此罪者乎。推此而言。宜各自信。凡愿生者。無不遂心。故天臺智者臨終贊曰。四十八愿。莊嚴凈土。華池寶樹。易往無人。火車相現。一念改悔。尚得往生。況戒定熏修。凈行道力實不唐捐。又本願云。十方眾生。聞我名號。繫念我國。迴向欲生。若不果遂者。誓不成佛。又應校量業行久近者。十念信樂。尚生彼國。況復一日信樂者。況復一月一年一生而信樂者耶。又應校量滅罪輕重者。一念滅八十億劫生死重罪(重罪者。即前五逆也)一念稱佛滅罪既爾。況復十念所滅罪耶。況復一日一月一年一生唸佛所滅罪耶。重逆尚滅。況輕罪乎。又應校量唸佛功德比余善根優劣之相者。經云。若人以四事極好之物。供養三千大千世界滿中阿羅漢辟支聖人。所得福德。不如有人一合掌。一稱南無佛陀。如彼大千聖福。假使百分千分百千億分。算數譬喻皆所不及。一稱佛名者功德無量。一稱佛名功德尚爾。況復十唸佛者。況復一日一月一年一生。念阿彌陀佛者所得功德耶。複次應知。唸佛之人。現世安隱。眾
聖守護。離諸災厄。且近校量今時風俗。競祭鬼神。求其福祐。望得安隱。信邪殺命。造罪結冤。必無福慶而可利人。虛招來生地獄罪報。易曰。積不善之家。必有餘殃。殺生害命。祖承祭法。非一朝一夕。豈非積不善耶。殃咎何疑也。若言殺生非不善者。古今帝王。何故仁慈化世。勝殘去殺。禽魚遂性。令登壽域。咸稱善耶。然祭祀之法。天竺韋陀支那祀典。既未逃於世論。真誘俗之權方。周公雖稱事神。不達匯征之道。仲尼焉能事鬼。蓋迷六趣之源。老氏經既混於九流。莊子未移于百氏。惟釋宗所辨。曲盡其理。天趣在上。人居其次。修羅處中。鬼畜斯下。今以人事鬼。其猶俯首就足抑君奉民。何逆之甚也。又鬼有邪力。事之既久。物黨方類。死墮其中。世其迷哉。且三界大師萬德慈父。歸之者罪滅。尚之者福生。諸經具說。若能暫歸三寶。受持一佛名者。現世當獲十種勝利。一者晝夜常得一切諸天大力神將。河沙眷屬隱形守護。二者常得二十五大菩薩。如觀世音等。及一切菩薩常隨守護。三者常為諸佛晝夜護念。阿彌陀佛常放光明。攝受此人。四者一切惡鬼。若夜叉若羅剎。皆不能害。一切毒蛇毒龍毒藥。悉不能中。五者一切火難水難。冤賊刀箭。牢獄枷柚。橫死枉死。悉皆不受。六者先所作罪皆悉消滅。所殺
冤命。彼蒙解脫。更無執對。七者夜夢正直。或復夢見阿彌陀佛勝妙色像。八者心常歡喜。顏色光澤。氣力充盛。所作吉利。九者常為一切世間人民。恭敬供養。歡喜禮拜。猶如敬佛。十者命終之時。心無怖畏。正念歡喜。現前得見阿彌陀佛。及諸聖眾。持金蓮臺。接引往生西方凈土。盡未來際。受勝妙樂。諸有智人。請觀念佛。所獲現世福利功德。豈同世人祠祀之法。現無福利未來受苦耶。又復當信一切大乘經典。皆贊西方莊嚴凈土勸令往生。若華嚴方等般若法華涅槃。諸部諸經。皆示行相。及贊功德。又諸菩薩天親龍樹。皆各造論稱讚凈土。又此方諸法師禪師。各造論著疏。光贊西方。道安法師往生論六卷。慧遠法師造觀經疏一卷。天臺智者造十疑論觀經疏彌陀經疏。各一卷。道綽禪師撰安樂集三卷。善導和尚。立五會教勸人唸佛。造觀經疏一卷二十四贊六時禮文各一卷。懷感法師。得唸佛三昧造決疑論七卷。慈愍三藏。撰凈土慈悲集三卷。慈恩法師。造彌陀經疏二卷。鎮國沙門澄觀。造觀經疏一卷。有誰聞此眾聖稱楊誘勸往生。而不信樂。除彼不肖人癡瞑無智者。斯更復引自古及今。西天東夏道俗士女。往生高人三十三條顯驗之事。具示將來諸有賢達。愿共往生云也。
往生凈土懺愿儀序
同前
【現代漢語翻譯】 現代漢語譯本： 蒙受冤屈而死的人，如果能夠唸佛，就能得到解脫，不再有執著和對立。第七，夜裡做的夢都是正直的，或者夢見阿彌陀佛（Amitabha Buddha，西方極樂世界的教主）殊勝美妙的色相。第八，心中常常充滿歡喜，臉色容光煥發，精神氣力充沛，所做的事情都吉祥順利。第九，常常受到一切世間人民的恭敬供養、歡喜禮拜，就像對待佛一樣。第十，臨命終的時候，心中沒有恐懼，保持正念和歡喜，親眼得見阿彌陀佛以及諸位聖眾，手持金蓮花臺，前來接引往生西方凈土，直到未來無盡的時間，享受殊勝美妙的快樂。各位有智慧的人，請唸佛吧！所獲得的現世福利和功德，怎麼能和世俗之人祭祀鬼神的做法相比呢？世俗的祭祀現在沒有福利，未來還要遭受痛苦啊！
而且應當相信一切大乘經典，都讚歎西方莊嚴凈土，勸導人們往生。像《華嚴經》（Avatamsaka Sutra）、《方等經》、《般若經》（Prajnaparamita Sutra）、《法華經》（Lotus Sutra）、《涅槃經》（Nirvana Sutra）等各部經典，都開示了修行的途徑和讚歎了功德。還有菩薩天親（Vasubandhu）、龍樹（Nagarjuna）等，都各自造論稱讚凈土。而且我們這個地方的各位法師、禪師，也各自造論著疏，讚美西方凈土。道安法師（Dao'an）著有《往生論》六卷，慧遠法師（Huiyuan）著有《觀經疏》一卷，天臺智者（Zhiyi）著有《十疑論》、《觀經疏》、《彌陀經疏》，各一卷。道綽禪師（Daochuo）撰寫了《安樂集》三卷，善導和尚（Shandao）創立了五會念佛的教法，勸人唸佛，著有《觀經疏》一卷，《二十四贊》、《六時禮文》各一卷。懷感法師（Huaigan）得到了唸佛三昧，著有《決疑論》七卷，慈愍三藏（Cimin Sanzang）撰寫了《凈土慈悲集》三卷，慈恩法師（Cien）著有《彌陀經疏》二卷，鎮國沙門澄觀（Chengguan）著有《觀經疏》一卷。有誰聽了這麼多聖賢稱揚讚歎、誘導勸勉往生，而不信受喜樂呢？除非那些不成材的人，愚癡昏昧沒有智慧。現在再引用自古至今，西天（印度）東夏（中國）的道俗男女，往生凈土的高人三十三個事例，詳細地展示給將來的各位賢達，希望大家共同發願往生西方凈土。
《往生凈土懺愿儀序》
同前 English version: A person who dies with a grievance, if they can recite the Buddha's name, they will be liberated and have no more attachments or oppositions. Seventh, the dreams at night are upright, or they dream of the sublime and wonderful appearance of Amitabha Buddha (the leader of the Western Pure Land). Eighth, the heart is always full of joy, the face is radiant, the spirit is full of energy, and the things done are auspicious and smooth. Ninth, they are often respected, offered to, joyfully worshiped by all the people in the world, just like treating the Buddha. Tenth, at the time of death, there is no fear in the heart, maintaining right mindfulness and joy, personally seeing Amitabha Buddha and all the saints, holding a golden lotus platform, coming to welcome them to be reborn in the Western Pure Land, until the infinite future, enjoying sublime and wonderful happiness. All wise people, please recite the Buddha's name! How can the present benefits and merits obtained be compared with the worldly people's practice of worshiping ghosts and gods? Worldly sacrifices have no benefits now, and will suffer in the future!
Moreover, one should believe that all Mahayana sutras praise the Western Pure Land of Ultimate Bliss and encourage people to be reborn there. Sutras such as the Avatamsaka Sutra, Vaipulya Sutras, Prajnaparamita Sutra, Lotus Sutra, and Nirvana Sutra all show the path of practice and praise the merits. Furthermore, Bodhisattvas such as Vasubandhu and Nagarjuna have all composed treatises praising the Pure Land. Moreover, the Dharma masters and Chan masters in this land have also composed treatises and commentaries, praising the Western Pure Land. Dharma Master Dao'an wrote six volumes of the Treatise on Rebirth, Dharma Master Huiyuan wrote one volume of Commentary on the Contemplation Sutra, and Zhiyi of Tiantai wrote one volume each of the Ten Doubts, Commentary on the Contemplation Sutra, and Commentary on the Amitabha Sutra. Chan Master Daochuo wrote three volumes of the Collection of Peaceful Happiness, and Venerable Shandao established the Five-Tone Recitation teaching, encouraging people to recite the Buddha's name, and wrote one volume of Commentary on the Contemplation Sutra, one volume of Twenty-Four Praises, and one volume of Six-Time Ritual Texts. Dharma Master Huaigan attained the Samadhi of Buddha Recitation and wrote seven volumes of the Treatise on Resolving Doubts, Tripitaka Master Cimin wrote three volumes of the Collection of Compassion for the Pure Land, Dharma Master Cien wrote two volumes of Commentary on the Amitabha Sutra, and Shramana Chengguan of Zhenguo wrote one volume of Commentary on the Contemplation Sutra. Who, having heard so many sages praising, extolling, and encouraging rebirth, would not believe and rejoice? Except for those who are unworthy, foolish, and ignorant. Now, let us cite thirty-three cases of eminent people, both monks and laypeople, men and women, from ancient times to the present, from India and China, who were reborn in the Pure Land, and show them in detail to all future virtuous people, hoping that everyone will jointly vow to be reborn in the Western Pure Land.
Preface to the Ritual of Repentance and Vows for Rebirth in the Pure Land
Same as above
【English Translation】 A person who dies with a grievance, if they can recite the Buddha's name, they will be liberated and have no more attachments or oppositions. Seventh, the dreams at night are upright, or they dream of the sublime and wonderful appearance of Amitabha Buddha (Amitabha Buddha, the leader of the Western Pure Land). Eighth, the heart is always full of joy, the face is radiant, the spirit is full of energy, and the things done are auspicious and smooth. Ninth, they are often respected, offered to, joyfully worshiped by all the people in the world, just like treating the Buddha. Tenth, at the time of death, there is no fear in the heart, maintaining right mindfulness and joy, personally seeing Amitabha Buddha and all the saints, holding a golden lotus platform, coming to welcome them to be reborn in the Western Pure Land, until the infinite future, enjoying sublime and wonderful happiness. All wise people, please recite the Buddha's name! How can the present benefits and merits obtained be compared with the worldly people's practice of worshiping ghosts and gods? Worldly sacrifices have no benefits now, and will suffer in the future! Moreover, one should believe that all Mahayana sutras praise the Western Pure Land of Ultimate Bliss and encourage people to be reborn there. Sutras such as the 'Avatamsaka Sutra', 'Vaipulya Sutras', 'Prajnaparamita Sutra', 'Lotus Sutra', and 'Nirvana Sutra' all show the path of practice and praise the merits. Furthermore, Bodhisattvas such as Vasubandhu (Vasubandhu) and Nagarjuna (Nagarjuna) have all composed treatises praising the Pure Land. Moreover, the Dharma masters and Chan masters in this land have also composed treatises and commentaries, praising the Western Pure Land. Dharma Master Dao'an (Dao'an) wrote six volumes of the 'Treatise on Rebirth', Dharma Master Huiyuan (Huiyuan) wrote one volume of 'Commentary on the Contemplation Sutra', and Zhiyi of Tiantai (Zhiyi) wrote one volume each of the 'Ten Doubts', 'Commentary on the Contemplation Sutra', and 'Commentary on the Amitabha Sutra'. Chan Master Daochuo (Daochuo) wrote three volumes of the 'Collection of Peaceful Happiness', and Venerable Shandao (Shandao) established the Five-Tone Recitation teaching, encouraging people to recite the Buddha's name, and wrote one volume of 'Commentary on the Contemplation Sutra', one volume of 'Twenty-Four Praises', and one volume of 'Six-Time Ritual Texts'. Dharma Master Huaigan (Huaigan) attained the Samadhi of Buddha Recitation and wrote seven volumes of the 'Treatise on Resolving Doubts', Tripitaka Master Cimin (Cimin Sanzang) wrote three volumes of the 'Collection of Compassion for the Pure Land', Dharma Master Cien (Cien) wrote two volumes of 'Commentary on the Amitabha Sutra', and Shramana Chengguan of Zhenguo (Chengguan) wrote one volume of 'Commentary on the Contemplation Sutra'. Who, having heard so many sages praising, extolling, and encouraging rebirth, would not believe and rejoice? Except for those who are unworthy, foolish, and ignorant. Now, let us cite thirty-three cases of eminent people, both monks and laypeople, men and women, from ancient times to the present, from India and China, who were reborn in the Pure Land, and show them in detail to all future virtuous people, hoping that everyone will jointly vow to be reborn in the Western Pure Land. Preface to the Ritual of Repentance and Vows for Rebirth in the Pure Land Same as above
原其諸佛憫物迷盲。設多方便而引取之。但唯安養凈業。捷直可修。諸大乘經。皆啟斯要。十方諸佛。無不稱美者也。若比丘四眾及善男女諸根缺具者。欲得速破無明諸闇。欲得永滅五逆十惡犯禁重罪及余輕過。當修此法。欲得還復清凈大小戒律。現前得唸佛三昧。及能具足一切菩薩諸波羅蜜門者。當學此法。欲得臨終離諸怖畏。身心安快喜悅如歸。光照室宅。異香音樂。阿彌陀佛觀音勢至。現在其前。送紫金臺。授手接引。五道橫截。九品長騖。謝去熱惱。安息清涼。初離塵勞。便至不退。不歷長劫。即得無生者。當學是法。欲修少法而感妙報。十方諸佛俱時稱讚。現前授記。一念供養無央數佛。即還本國。與彌陀坐食。觀音議論。勢至行步。眼耳洞視徹聞。身量無際。飛空自在。宿命了了。遍見五道如鏡面像。唸唸證入無盡三昧。如是稱述。不可窮盡。應當修習此之勝法。如所說者。皆實不虛。十方諸佛。出廣長舌。稱美此事。以示不妄。我等云何敢不信佛。今取凈土眾經立此行法。若欲廣知。尋經補益。
往生決疑行愿二門序
同前
維安養寶剎。大覺攸贊。三輩高昇。夕孕金華。列宿猶暫於海滴。晨游玉沼。世燈強喻于河沙。良以。十方爰來。四生利往。雖騰光而普示。終稽首而偏
【現代漢語翻譯】 現代漢語譯本： 諸佛之所以憐憫眾生，是因為他們沉迷於迷惑和無知。因此，諸佛設立了多種方便法門來引導和接引眾生。然而，只有安養凈土的修行方法，最為直接和迅速。所有的大乘經典，都啟示了這個重要的法門。十方諸佛，沒有不稱讚這個法門的。如果比丘、比丘尼、優婆塞、優婆夷四眾弟子，以及善良的男女，無論諸根是否健全，想要迅速破除無明（avidyā）的黑暗，想要永遠滅除五逆（pañcānantarya）十惡（daśa akusala karmāṇi）等違犯戒律的嚴重罪業，以及其他輕微的過失，就應當修習這個法門。想要恢復清凈的比丘戒、比丘尼戒等大小戒律，當下獲得唸佛三昧（buddhanusmṛti-samādhi），並且能夠具足一切菩薩的波羅蜜（pāramitā）法門，就應當學習這個法門。想要在臨終時遠離一切怖畏，身心安樂，喜悅如同回到家鄉，光明照亮房屋，出現奇異的香氣和音樂，阿彌陀佛（Amitābha）、觀音（Avalokiteśvara）、勢至（Mahāsthāmaprāpta）三位聖尊顯現在面前，親自送來紫金蓮臺，伸出手來接引，超越五道輪迴，迅速往生九品蓮花，脫離熱惱，安享清涼，剛一離開塵世的勞苦，就到達不退轉的境界，不經歷漫長的劫數，立即證得無生法忍，就應當學習這個法門。想要修習少許的法門，卻能感得殊勝的果報，十方諸佛同時稱讚，當下獲得授記，一念之間供養無量無數的佛，立即返回自己的本國，與阿彌陀佛一同用餐，與觀音菩薩一同議論佛法，與勢至菩薩一同行走，眼耳能夠洞察一切，聽聞一切，身量無邊無際，能夠自在地飛行於空中，宿命通明瞭，能夠像照鏡子一樣遍見五道眾生的景象，唸唸證入無盡的三昧，像這樣的稱讚，是無法窮盡的。所以，應當修習這個殊勝的法門。所說的這些，都是真實不虛的。十方諸佛，伸出廣長舌相，稱讚這件事，以此來表示真實不虛。我們怎麼敢不相信佛呢？現在依據凈土的眾多經典，來建立這個修行法門。如果想要廣泛地瞭解，可以查閱經典來補充和增益。
《往生決疑行愿二門序》
同前
維安養（Sukhāvatī）寶剎，大覺（Mahābodhi）所贊。三輩高昇，夕孕金華。列宿猶暫於海滴，晨游玉沼。世燈強喻于河沙。良以。十方爰來，四生利往。雖騰光而普示，終稽首而偏
【English Translation】 English version: The reason why all Buddhas have compassion for beings is that they are immersed in delusion and ignorance. Therefore, the Buddhas establish various expedient means to guide and receive beings. However, only the practice of the Pure Land of Sukhāvatī is the most direct and swift. All Mahāyāna sutras reveal this important Dharma. All Buddhas in the ten directions praise this Dharma. If the fourfold assembly of monks, nuns, laymen, and laywomen, as well as virtuous men and women, regardless of whether their faculties are complete or not, wish to quickly break through the darkness of ignorance (avidyā), wish to forever extinguish the grave sins of the five heinous offenses (pañcānantarya) and the ten unwholesome actions (daśa akusala karmāṇi) that violate the precepts, as well as other minor transgressions, they should practice this Dharma. If they wish to restore the pure precepts, such as the monastic vows (bhikkhu-prātimokṣa) and the nun's vows (bhikkhunī-prātimokṣa), immediately attain the Samadhi of Buddha Recitation (buddhanusmṛti-samādhi), and be able to fully possess all the perfections (pāramitā) of the Bodhisattvas, they should learn this Dharma. If they wish to be free from all fears at the time of death, to have peace and joy in body and mind as if returning home, to have light illuminate their dwelling, to have wondrous fragrances and music appear, and to have Amitābha Buddha (Amitābha), Avalokiteśvara Bodhisattva (Avalokiteśvara), and Mahāsthāmaprāpta Bodhisattva (Mahāsthāmaprāpta) appear before them, personally sending a purple-gold lotus platform and extending their hands to receive them, to transcend the five paths of reincarnation, to be swiftly reborn in the nine grades of lotuses, to escape the heat and suffering, to enjoy coolness and peace, to immediately leave the toil of the mundane world, to reach the state of non-retrogression, and to attain the non-origination of phenomena without experiencing long kalpas, they should learn this Dharma. If they wish to practice a small amount of Dharma but receive wonderful rewards, to be praised simultaneously by all Buddhas in the ten directions, to immediately receive a prophecy of Buddhahood, to make offerings to countless Buddhas in a single thought, to immediately return to their own country, to dine with Amitābha Buddha, to discuss the Dharma with Avalokiteśvara Bodhisattva, to walk with Mahāsthāmaprāpta Bodhisattva, to have eyes and ears that can see and hear everything, to have a body that is boundless, to be able to fly freely in the sky, to have clear knowledge of past lives, to see the realms of the five paths as clearly as a mirror, and to enter into endless Samadhi in every thought, such praise is inexhaustible. Therefore, one should practice this supreme Dharma. All that has been said is true and not false. All Buddhas in the ten directions extend their broad and long tongues to praise this matter, to show that it is true and not false. How can we dare not believe the Buddha? Now, based on the many sutras of the Pure Land, we establish this practice method. If you wish to know more, you can consult the sutras to supplement and benefit your understanding.
Preface to the 'Two Gates of Resolving Doubts about Rebirth, Practice, and Vows'
Same as above
The precious land of Sukhāvatī, praised by the Greatly Enlightened One (Mahābodhi). The three grades ascend high, in the evening conceiving golden flowers. The constellations are like a temporary drop in the ocean, in the morning roaming the jade ponds. The lamps of the world are barely comparable to the sands of the Ganges. Indeed, from the ten directions they come, the four kinds of beings benefit and go. Although radiating light to universally show, ultimately bowing the head to especially
求。故其竺國皇州自今觀古。彼則鉅賢至聖。咸舒藻以為盟。此則覺德鴻儒。盡摛毫而作誓。自茲迴向綿續。唱和相尋。誠為道德之通衢常樂之直濟者也。但世多創染割截。未識方隅。忽遇問津。靡暫濫吹。或攘臂排為小教。或大笑斥作權乘。以其言既反經。人惑常典。易不云乎。居其室出其言不善。則千里之外違之。況其邇者乎。遂輒述往生凈土決疑行愿二門。詞愧不文。理存或當。視菽麥而且辨。挹涇渭而永分。翦伊蘭之臭林。植栴檀之香乾。信解行愿。原始要終。不數千言而能備舉者。實茲二門矣。
凈土往生傳敘
飛山禪師戒珠
給孤園中聖賢之眾畢集。是時眾無一詞之請。如來遽然而告曰。過是西方十萬億國有凈土焉。其土廣博。百寶成焉。又曰。眾生思焉念焉。求而以生者。皆如願焉。說者曰。十二分教以羅萬有。此乃無問自說之一分也。其義猶何。猶母之拊嬰兒不俟其請。但欲顧其手足乳而哺之。腹而擁之也。然如來舍兜率降迦維。其說法者五十年。流慈振毓。隨機有授。其間龍天釋梵聲聞緣覺大菩薩眾。棄頭目捐髓腦。外於國城珍寶。慇勤三請者非一。如來或辭或默。止止而不說者有之。至是而乃自說。誠悲五濁異生流浪而不息者長劫。夫將厭五濁。期生於凈土。必在乎專念。念
【現代漢語翻譯】 現代漢語譯本： 因此，從古至今，印度的皇家都城，那些偉大的賢人和至高的聖人，都紛紛用華麗的辭藻來立下盟約；而我們這裡的覺悟之士和大學者，也竭盡文采來寫下誓言。從此以後，迴向的功德綿延不斷，唱和之聲彼此呼應，這實在是通往道德的康莊大道，直達常樂境界的便捷之路啊！ 但是世人大多喜歡隨意創造、刪改經典，不認識正確的方向。一旦有人來詢問道路，就隨意發表不負責任的言論。有些人揮舞手臂，將凈土法門貶低為小乘佛教；有些人則大笑著斥責它是權宜之計。因為這些言論與佛經相悖，人們就被世俗的觀點所迷惑。《易經》不是說過嗎？『住在家裡，說出來的話不善良，那麼千里之外的人都會反對他，更何況是近處的人呢？』 因此，我寫了《往生凈土決疑行愿二門》，文辭淺陋，但道理或許還算正確。希望人們能像分辨豆子和麥子一樣仔細辨別，像區分涇水和渭水一樣永遠區分開來。剷除伊蘭樹的臭氣，種植旃檀樹的香氣。信、解、行、愿，從開始到結束，雖然只有幾千字，卻能全面概括凈土法門的要點，實在就是這兩部著作了。
《凈土往生傳敘》
飛山禪師戒珠
在給孤獨園（Jetavana Anathapindika-arama，釋迦牟尼佛在世時在舍衛城祇園精舍說法之地），聖賢大眾聚集在一起。當時，沒有人提出任何請求，如來（Tathagata，佛的稱號）卻突然說道：『從這裡向西方，經過十萬億個佛國，有一個凈土（Pure Land）世界。那個世界廣闊無垠，由各種珍寶構成。』又說：『眾生如果思念它、憶念它，並祈求往生，都能如願以償。』 有人說：『十二分教（twelve divisions of the teachings，佛教經典的十二種分類）涵蓋了世間萬物，這句『無問自說』（teaching without being asked，佛陀主動宣說的教法）就是其中之一。』它的意義是什麼呢？就像母親愛撫嬰兒，不等嬰兒請求，就只想照顧他的手腳，餵他乳汁，擁抱他一樣。然而，如來從兜率天（Tushita Heaven，彌勒菩薩居住的凈土）降生到迦毗羅衛國（Kapilavastu，釋迦牟尼佛的故鄉），說法五十年，廣施慈悲，因材施教。期間，龍天（Nagas and Devas，天龍八部）、釋梵（Shakra and Brahma，佛教的護法神）、聲聞（Sravakas，聽聞佛法而證悟的弟子）、緣覺（Pratyekabuddhas，通過自身努力證悟的修行者）、大菩薩（Mahasattvas，發願普度眾生的修行者）等大眾，捨棄頭目，捐獻髓腦，甚至放棄國家、城池、珍寶，慇勤地三番五次請求佛陀說法，但如來有時拒絕，有時沉默，甚至制止他們不要再說。直到現在才主動宣說凈土法門，實在是悲憫五濁惡世（five defilements，佛教所說的五種濁染）的眾生，長期流浪生死，不得安息。想要厭離五濁惡世，期望往生凈土，必須專心念佛。
【English Translation】 English version: Therefore, from ancient times to the present, in the royal capitals of India, those great sages and supreme saints have all used magnificent rhetoric to establish covenants; and the enlightened scholars and great Confucianists here have also exhausted their literary talents to write oaths. From then on, the dedication of merit has continued uninterrupted, and the voices of chanting and harmony have echoed each other. This is truly a broad avenue leading to morality and a direct path to eternal bliss! However, most people in the world like to create and alter scriptures at will, without recognizing the correct direction. Once someone asks for directions, they casually make irresponsible remarks. Some wave their arms and belittle the Pure Land Dharma as Hinayana Buddhism; others laugh and denounce it as an expedient measure. Because these remarks contradict the Buddhist scriptures, people are misled by worldly views. Doesn't the 'Book of Changes' say, 'If one lives at home and the words that come out are not good, then people thousands of miles away will oppose him, let alone those nearby?' Therefore, I wrote 'The Two Gates of Resolving Doubts, Practicing, and Vowing to be Reborn in the Pure Land,' the writing is shallow, but the reasoning may be correct. I hope people can distinguish carefully like distinguishing beans and wheat, and separate them forever like distinguishing the Jing and Wei rivers. Eradicate the stench of the Eranda tree and plant the fragrance of the sandalwood tree. Faith, understanding, practice, and vows, from beginning to end, although only a few thousand words, can comprehensively summarize the essentials of the Pure Land Dharma, and these two works truly do that.
'Preface to the Biographies of Rebirth in the Pure Land'
Chan Master Jiezhu of Feishan
In Jetavana Anathapindika-arama (the place where Shakyamuni Buddha preached in Jeta Grove in Shravasti during his lifetime), the assembly of sages and saints gathered. At that time, no one made any requests, but the Tathagata (title of the Buddha) suddenly said: 'From here to the west, passing through hundreds of thousands of millions of Buddha lands, there is a Pure Land world. That world is vast and boundless, made of various treasures.' He also said: 'If sentient beings think of it, remember it, and pray to be reborn there, they will all have their wishes fulfilled.' Someone said: 'The twelve divisions of the teachings (twelve divisions of the Buddhist scriptures) cover all things in the world, and this 'teaching without being asked' (teaching without being asked, the Dharma preached by the Buddha proactively) is one of them.' What is its meaning? It is like a mother caressing her baby, without waiting for the baby to ask, she only wants to take care of his hands and feet, feed him milk, and embrace him. However, the Tathagata descended from Tushita Heaven (the Pure Land where Maitreya Bodhisattva resides) to Kapilavastu (the hometown of Shakyamuni Buddha), and preached the Dharma for fifty years, spreading compassion and teaching according to aptitude. During this time, the assembly of Nagas and Devas (Nagas and Devas), Shakra and Brahma (Shakra and Brahma, the Dharma protectors of Buddhism), Sravakas (disciples who attained enlightenment by hearing the Dharma), Pratyekabuddhas (practitioners who attained enlightenment through their own efforts), Mahasattvas (practitioners who vowed to save all sentient beings), etc., abandoned their heads and eyes, donated their marrow and brains, and even gave up their countries, cities, and treasures, earnestly requesting the Buddha to preach the Dharma three times, but the Tathagata sometimes refused, sometimes remained silent, and even stopped them from speaking further. Only now does he proactively preach the Pure Land Dharma, truly out of compassion for the sentient beings in the five defilements (five defilements, the five kinds of defilements in Buddhism), who have been wandering in samsara for a long time without rest. If you want to be disgusted with the five defilements and hope to be reborn in the Pure Land, you must concentrate on reciting the Buddha's name.
言之至以繫乎想十六觀。所以第資焉。經稱諸佛正遍知海從心想生。其故何哉。明其始也。舉其漸之之謂也。行始於有修。智始於有習。無上極果。以始於深心。深心者。確乎其不可拔者也。故一念轉三塗之苦。十念階九品之華。此雖大乘方等諸經。皆所互陳而互發。非止一經言而發之也。漢魏已來翹誠西向𥯣聞其有人者。實以大法初流。經文之未備矣。西晉時。劉曜寇蕩京雒。僧顯避地江東。始由三事因愿。驟感祥異。然其拳拳之志。以遭亂世。遺風勝業代或無聞。東晉之末。遠師憩跡廬阜。其同意法師釋道炳竺道生佛陀耶舍。洎在家英豪劉遺民雷次宗周續之等。一百二十有三人。締結方外之遊。希風來集。遠以幻集之期不克以常保。夢遊之軀不可以長存。因指無量壽國。結之遐游。焉其已也。又言。其國清凈。無三塗無六趣。眾生依向不一生而生者。寶幢為之前導。金蓮為之受質。於是相與而有蓮社之稱焉。今之以蓮社云云。蓋其始也。或時以為凈社。義亦詳矣。自遠而下。凈土之修益振。故宋有曇弘。齊有慧進。梁有道珍。李唐之間。穎悟通識之士。如道綽善導者。累復有焉。余以像季之餘。值佛遺法。緬懷凈業。其亦有年。每以前賢事蹟散於諸傳。淪於異代。不得類例相從條然以見。繇是歷考梁隋而下。慧皎
【現代漢語翻譯】 現代漢語譯本 言語的極致在於與十六觀的觀想相聯繫，因此觀想是首要的輔助手段。《觀無量壽經》中說，諸佛的正遍知海是從心想生的，這是什麼原因呢？這是爲了闡明修行的開端。舉出這個開端，是爲了說明修行的漸進過程。修行開始於有修，智慧開始於有習。無上的極果，開始於深心。深心，就是那堅定不可動搖的信念。所以，一念可以轉變三塗的痛苦，十念可以登上九品蓮花的臺階。這些道理，雖然在大乘方等經典中都有互相陳述和互相闡發的，但並非只在一本經書中提及。漢魏以來，虔誠地向西方祈禱，偶爾聽說有人這樣做，實際上是因為當時大法初傳，經文還不完備。西晉時期，劉曜攻陷京城洛陽，僧人顯爲了避難來到江東，最初通過三事因緣發願，就迅速感應到吉祥的徵兆。然而，他那拳拳的志向，因為遭遇亂世，美好的風範和事業，後代或許就無人知曉了。東晉末年，慧遠大師在廬山隱居，與他志同道合的法師有釋道炳、竺道生、佛陀耶舍，以及在家的英才劉遺民、雷次宗、周續之等一百二十三人，結成方外之遊，仰慕佛法而來聚集。慧遠大師認為幻化聚集的因緣不能長久保持，夢幻遊歷的身體不可以長久存在，因此指向無量壽國（Amitabha』s Pure Land），結成共同前往西方極樂世界的約定。又說，那個國度清凈，沒有三塗（three evil paths）和六趣（six realms of existence），眾生依靠願力往生，不是一生下來就往生，而是有寶幢（jeweled banners）在前面引導，金蓮（golden lotus）作為他們出生的依託。於是大家相互約定，有了蓮社（Lotus Society）的稱呼。現在所說的蓮社等等，大概就是從這裡開始的。有時也稱為凈社（Pure Land Society），意義也很詳盡了。從慧遠大師之後，凈土的修行更加興盛。所以，宋朝有曇弘，齊朝有慧進，梁朝有道珍。唐朝時期，穎悟通識之士，如道綽（Daochuo）、善導（Shandao）等，也屢次出現。我在末法時期，遇到佛陀遺留的教法，緬懷凈土法門，也已經有很多年了。常常因為前賢的事蹟散落在各種傳記中，淹沒在不同的時代，不能按照類別依次排列呈現出來。因此，我歷經考察梁朝、隋朝以來的慧皎（Huijiao）
【English Translation】 English version The ultimate expression lies in connecting with the contemplation of the Sixteen Contemplations, hence contemplation is the primary means of assistance. The Sutra states that the ocean of perfect and complete knowledge of all Buddhas arises from the mind's contemplation. What is the reason for this? It is to clarify the beginning of practice. To bring up this beginning is to explain the gradual process of cultivation. Practice begins with cultivation, and wisdom begins with learning. The supreme ultimate fruit begins with a profound mind. A profound mind is a firm and unshakeable belief. Therefore, a single thought can transform the suffering of the three evil paths (three evil paths), and ten thoughts can ascend to the platform of the nine grades of lotuses. These principles, although mutually stated and elaborated in various Mahayana Vaipulya Sutras, are not mentioned and elaborated in just one sutra. Since the Han and Wei dynasties, people have sincerely prayed towards the West, and occasionally heard of people doing so, but in reality, it was because the Great Dharma was newly transmitted and the scriptures were not yet complete. During the Western Jin Dynasty, Liu Yao conquered the capital Luoyang, and the monk Xian fled to Jiangdong to avoid the disaster. Initially, through the vows based on the three causes, he quickly sensed auspicious omens. However, his sincere aspirations, because of encountering a chaotic world, his fine demeanor and achievements, later generations may not know about them. At the end of the Eastern Jin Dynasty, Master Huiyuan resided in Mount Lu, and the Dharma masters who shared his aspirations included Shi Daobing, Zhu Daosheng, Buddhayasha, as well as lay talents such as Liu Yimin, Lei Cizong, Zhou Xuzhi, and others, totaling one hundred and twenty-three people. They formed an association for spiritual pursuits, gathering together in admiration of the Buddha's teachings. Master Huiyuan believed that the conditions for illusory gatherings could not be maintained permanently, and the body of a dreamlike journey could not exist forever. Therefore, he pointed to the Land of Immeasurable Life (Amitabha』s Pure Land), forming an agreement to travel together to the Western Paradise. Furthermore, it is said that that country is pure, without the three evil paths (three evil paths) and the six realms of existence (six realms of existence). Sentient beings rely on their vows to be reborn, not being reborn immediately after birth, but with jeweled banners (jeweled banners) guiding them in front, and golden lotuses (golden lotus) serving as the foundation for their birth. Thus, everyone agreed with each other, and the name Lotus Society (Lotus Society) came into being. The Lotus Society, as it is called today, probably started from here. Sometimes it is also called the Pure Land Society (Pure Land Society), and the meaning is also very detailed. From Master Huiyuan onwards, the practice of Pure Land became even more prosperous. Therefore, in the Song Dynasty there was Tan Hong, in the Qi Dynasty there was Hui Jin, and in the Liang Dynasty there was Dao Zhen. During the Tang Dynasty, intelligent and knowledgeable people, such as Daochuo (Daochuo) and Shandao (Shandao), also appeared repeatedly. In this Dharma-ending age, I have encountered the teachings left by the Buddha, and I have been longing for the Pure Land Dharma for many years. Often, because the deeds of the former sages are scattered in various biographies and submerged in different eras, they cannot be presented in an orderly manner according to categories. Therefore, I have been investigating Huijiao (Huijiao) from the Liang and Sui dynasties onwards.
道宣諸師所撰傳記十有二家。洎大宋通慧大師新傳。且得顯等七十五人。其傳之作。理或有所闇昧。詞或有所叢脞。因復修正而發明之。外有鴻業慧明等六十二人。在其生平想像。至於捨生之際。不嘗以矚勝相。備之不足起深信。乃無以備之。后之明哲。或患其所不足。摭而備之者。亦余之闕有補焉。
唸佛三昧寶王論序
草堂法師飛錫
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。
華嚴唸佛三昧無盡燈序
圓澄法師義和
六道凡夫三乘賢聖。其根本悉是靈明清凈。一法界心。性覺寶光。各各圓滿。本不名諸佛。亦不名眾生。但此心靈妙自在。不守自性故隨迷悟之緣。作業受苦。名曰眾生。修道證真。遂名諸佛。佛憫眾生顛倒妄想。執著而不證得。於是稱法界性。說華嚴經。欲令眾生。知一切法。即心自性。成就慧身。不由他悟。至於善財證入法界。參諸知
【現代漢語翻譯】 現代漢語譯本： 道宣（Daoxuan）諸位大師所撰寫的傳記共有十二家。加上大宋通慧大師（Tonghui Dashi）的新傳，總共有顯（Xian）等七十五人。這些傳記的寫作，在道理上或許有些闇昧不明之處，在文辭上或許有些繁瑣重複之處，因此我重新修正並闡明它們。此外還有鴻業（Hongye）、慧明（Huiming）等六十二人，他們的生平事蹟只能靠想像，至於他們捨棄生命之際，也不曾以顯著的瑞相來記載，這樣記載不足以引起人們的深刻信仰，但不記載又有所遺漏。後世的明智之士，或許會擔心這些傳記有所不足，收集並補充它們，這也算是彌補了我的缺失。
《唸佛三昧寶王論序》
草堂法師飛錫（Feixi）
有位具有高尚信仰的客人，來到我的禪房。他先是行禮，然後向我請教，言辭非常清雅飄逸。他問我說：『修心之人成就佛道的捷徑，如《法華經》三昧的不輕之行，唸佛三昧般舟（Banzhou）的宗派，都被認為是無上深妙的禪門。』希望聽聽其中的道理。我回答說：『我隱居在九峰（Jiufeng），與世俗的生活不同。曾有天書降臨，讓我從紫閣山（Zige Mountain）草堂寺（Caotang Temple）主持千福法華（Qianfu Fahua）的殊勝道場，至今已經三十年了。』很少有人像您這樣探求寂靜的真理。您將要涉過無生的龍津（Longjin），想要像鵬鳥一樣高飛。我不才，嘗試著論述一下。現在就簡要地開啟二十個門，來闡明這個宗旨。
《華嚴唸佛三昧無盡燈序》
圓澄法師義和（Yihe）
六道凡夫和三乘賢聖，他們的根本都是靈明清凈的一法界心（Yifa Jie Xin），自性覺悟的寶光，各自圓滿具足。本來不叫做諸佛，也不叫做眾生。只是因為這個心靈微妙自在，不守護自己的本性，所以隨著迷惑和覺悟的因緣，造業受苦，就叫做眾生；修道證得真理，就叫做諸佛。佛憐憫眾生顛倒妄想，執著而不能證悟，於是稱法界性（Fajie Xing），宣說《華嚴經》，想要讓眾生知道一切法，就是心的自性，成就智慧之身，不通過其他途徑也能覺悟。以至於善財（Shancai）證入法界，參訪各位善知識
【English Translation】 English version: The biographies written by the various masters of Daoxuan total twelve. Adding the new biography of Great Master Tonghui of the Great Song Dynasty, there are a total of seventy-five people including Xian. The writing of these biographies may have some obscurity in reasoning or some redundancy in wording, so I have revised and clarified them. In addition, there are sixty-two people such as Hongye and Huiming, whose life stories can only be imagined. As for the moment they gave up their lives, it was not recorded with significant auspicious signs. Recording it is insufficient to arouse deep faith, but not recording it would be a omission. Later wise men may worry about the inadequacy of these biographies, collecting and supplementing them, which can also be regarded as compensating for my shortcomings.
Preface to 'Treatise on the Samadhi of Buddha Recitation, King of Treasures'
Dharma Master Feixi of Caotang Temple
A guest with high faith came to my Zen room. He first paid his respects and then asked me questions, his words being very elegant and refined. He asked me: 'For those who cultivate the mind, the shortcut to attaining Buddhahood, such as the non-disparaging practice of the Lotus Sutra Samadhi, and the school of the Pratyutpanna Samadhi of Buddha Recitation, are all considered supreme and profound Zen gates.' I hope to hear the reasons for this. I replied: 'I have been living in seclusion at Jiufeng, different from the worldly life. A heavenly decree once came, ordering me from Caotang Temple on Zige Mountain to preside over the auspicious Dharma assembly of Qianfu Fahua, and it has been thirty years since then.' Few people seek the truth of stillness like you. You are about to cross the Longjin of non-birth, wanting to fly high like the Peng bird. I am not talented, but I will try to discuss it. Now I will briefly open twenty gates to clarify this purpose.
Preface to 'Endless Lamp of the Avatamsaka Samadhi of Buddha Recitation'
Dharma Master Yihe of Yuancheng
Ordinary beings in the six realms and sages of the three vehicles, their root is all the luminous and pure One Dharma Realm Mind (Yifa Jie Xin), the treasure light of self-nature awakening, each being perfectly complete. Originally, they are not called Buddhas, nor are they called sentient beings. It is only because this mind is subtle and free, not guarding its own nature, that it follows the conditions of delusion and enlightenment, creating karma and suffering, and is called sentient beings; cultivating the path and realizing the truth, and is called Buddhas. The Buddha pities sentient beings for their inverted delusions, clinging and not attaining enlightenment, so he calls the Dharma Realm Nature (Fajie Xing) and proclaims the Avatamsaka Sutra, wanting to let sentient beings know that all dharmas are the self-nature of the mind, achieving the body of wisdom, and attaining enlightenment without other means. As for Shancai entering the Dharma Realm and visiting various good advisors
識。最初吉祥雲比丘。教以無礙智慧唸佛門。又解脫長者。教以唯心念佛門。又普遍吉凈光夜神。教以觀德相念佛門。其後華嚴諸祖。慮唸佛者。莫得其要。于善知識解脫門中。復設諸門。意使諸佛與眾生交徹。凈土與穢土融通。法法彼此該收。塵塵悉包遍法界。相即相入。無礙圓融。儻得其門。則等諸佛於一朝。不得其門。則徒修因於曠劫。夫不龜手之藥一也。有終身洴澼洸者。有裂土而封者。蓋用有工拙。而利有大小念佛法門一也。有涉時之久。致力之多。而平素失其指歸。逮乎垂亡。他境強奪鮮能超邁。此終身不免於洴澼洸之謂也。唯華嚴觀行。得圓至功于頃刻。見佛境于塵毛。諸佛心內眾生。新新作佛。眾生心中諸佛唸唸證真。至簡至易。雖然諸佛拔苦與樂之心一也。不思議力一也。唯西方彌陀世尊。接引娑婆眾生願力偏重。即本師故。是以流通經中。普賢行愿獨指彌陀。極為至切(義和)晚年退席平江能仁。遍搜凈土傳錄與諸論贊。未嘗有華嚴圓融唸佛法門。蓋巴歌和眾。雪曲應稀。無足道者。嗚呼不思議法門。散乎大經與疏記之中。無聞於世。離此別求。何異北轅而之楚耶。於是備錄法門。著為一編。使見聞者不動步而歸凈土。安俟階梯。非思量而證彌陀。豈存言念。諸佛則背塵合覺故明。眾生則背覺合
【現代漢語翻譯】 現代漢語譯本 識（意識）。最初，吉祥雲比丘（Bhiksu auspicious cloud）教導以無礙智慧唸佛法門。又有解脫長者（Elder Vimoksha），教導以唯心念佛法門。又有普遍吉凈光夜神（Samantabhadra good pure light night deity），教導以觀德相念佛法門。其後，《華嚴經》的各位祖師，考慮到唸佛的人，可能不得其要領，於是在善知識解脫門中，又設定各種法門，意在使諸佛與眾生相互交融，凈土與穢土相互融通，一切法彼此包含，一微塵包含整個法界，相互即入，無礙圓融。如果掌握了這些法門，就能在一朝之間等同於諸佛；如果不得其門而入，那麼即使經過漫長的修行，也只是徒勞。不龜裂手的藥只有一種，有人終身漂洗絲絮，有人卻因此裂土封侯，這是因為使用方法有巧妙與笨拙之分，利益有大小之別。唸佛法門也只有一個，有人花費很長時間，付出很多努力，卻始終沒有找到正確的方向，等到臨終時，被其他境界所牽引，很少能夠超越。這就是終身無法擺脫漂洗絲絮的命運。只有《華嚴經》的觀行，能夠在頃刻之間獲得圓滿的功德，在微塵中見到佛的境界。諸佛心中的眾生，不斷地成就佛果；眾生心中的諸佛，唸唸都在證悟真如。這是最簡單、最容易的方法。雖然諸佛拔除痛苦、給予快樂的心意是一樣的，不可思議的力量也是一樣的，但只有西方極樂世界的阿彌陀佛世尊，接引娑婆世界眾生的願力最為深重，因為他是我們的本師。因此，在流通的經文中，普賢菩薩的行愿特別指向阿彌陀佛，這是非常懇切的。義和（Yihe）晚年從平江能仁寺退隱，廣泛蒐集凈土的傳記和論贊，但從未見過《華嚴經》圓融唸佛的法門。這就像在鄉下唱粗俗的歌，很少有人會唱高雅的雪曲，沒有什麼值得稱道的。唉，不可思議的法門，散落在各大經典和疏記之中，世人卻很少聽聞。離開這些經典和疏記，另外去尋求，這和向北走卻想去楚國有什麼區別呢？於是，我詳細記錄這些法門，寫成一本書，使見到或聽到這本書的人，不用移動腳步就能迴歸凈土，不需要任何階梯，不用思量就能證悟阿彌陀佛，哪裡還需要言語和念頭呢？諸佛是背離塵世，契合覺悟，所以光明。
【English Translation】 English version Consciousness. Initially, Bhiksu Auspicious Cloud taught the method of reciting the Buddha's name with unobstructed wisdom. Then, Elder Vimoksha taught the method of reciting the Buddha's name with the mind-only principle. Furthermore, the universally good pure light night deity taught the method of reciting the Buddha's name by contemplating the virtuous marks. Later, the patriarchs of the Avatamsaka Sutra, concerned that those who recite the Buddha's name might not grasp the essentials, established various methods within the gateway of liberation through good knowledge, intending to interpenetrate Buddhas and sentient beings, to merge pure lands and defiled lands, to encompass all dharmas mutually, and to include the entire Dharma Realm within each particle of dust, interpenetrating and merging without obstruction, perfectly harmonized. If one grasps these methods, one can become equal to all Buddhas in a single morning; if one does not grasp these methods, one's cultivation will be in vain for countless eons. The medicine for preventing chapped hands is only one, yet some spend their lives washing silk, while others are enfeoffed with land, because the skill in using it varies, and the benefits differ in size. The method of reciting the Buddha's name is also only one, yet some spend a long time and exert much effort, but never find the correct direction, and when death approaches, they are easily led astray by other realms and rarely transcend. This is what it means to spend a lifetime washing silk without escaping that fate. Only the practice of contemplation in the Avatamsaka Sutra can achieve perfect merit in an instant, seeing the Buddha's realm in a particle of dust. The sentient beings within the hearts of the Buddhas are constantly becoming Buddhas; the Buddhas within the hearts of sentient beings are constantly realizing the truth. This is the simplest and easiest method. Although the Buddhas' intention to remove suffering and give happiness is the same, and their inconceivable power is the same, only Amitabha Buddha of the Western Pure Land has the strongest vow to receive sentient beings from the Saha world, because he is our original teacher. Therefore, in the sutras that are circulated, the vows and practices of Samantabhadra Bodhisattva specifically point to Amitabha Buddha, which is extremely earnest. Yihe, in his later years, retired from Nengren Temple in Pingjiang and extensively collected biographies and commentaries on the Pure Land, but had never seen the method of reciting the Buddha's name with the perfect harmony of the Avatamsaka Sutra. This is like singing vulgar songs in the countryside, where few people sing elegant snow songs, and there is nothing worth mentioning. Alas, the inconceivable methods are scattered throughout the major sutras and commentaries, but the world rarely hears of them. To seek them elsewhere, apart from these sutras and commentaries, is no different from heading north while wanting to go to Chu. Therefore, I have recorded these methods in detail and written them into a book, so that those who see or hear this book can return to the Pure Land without moving their feet, without needing any steps, and can realize Amitabha Buddha without thinking, where is there any need for words and thoughts? The Buddhas turn away from the dust and unite with enlightenment, therefore they are bright.
塵故昏。欲使冥者皆明。明終無盡。因目其篇曰無盡燈云爾。乾道元年九月望。臨安府慧因院。華嚴教觀義和序。
無盡燈后跋
參政范成大
唸佛三昧深廣微密。世但以音聲為佛事。此書既出。當有知津者。乾道丁亥季夏七日。吳郡范成大書。
凈業禮懺儀序
大智律師元照
元照自下壇來。便知學律。但稟性庸薄。為行不肖。后遇天臺神悟法師苦口提誨。始知改跡。遂乃深求祖教。博究佛乘。而於佛祖微言。薄有所領。竊自思曰。初心晚學。寧無夙善。但不遇良導。作惡無恥。虛喪一生。受苦長劫。於是發大誓願。常生娑婆五濁惡世。通達佛理。作大導師。提誘群生。令入佛道。復見高僧傳。慧布法師云。方土雖凈。非吾所愿。若使十二劫蓮華中受樂。何如三塗極苦處救眾生也。由是堅持所見。歷涉歲年。于凈土門。略無歸向。見修凈業。復生輕謗。后遭重病。色力痿羸。神識迷茫。莫知趣向。既而病差。頓覺前非。悲泣感傷。深自克責。志雖洪大。力未堪任。仍覽天臺十疑論。初心菩薩。未得無生忍。要須常不離佛。又引智度論云。具縛凡夫。有大悲心。愿生惡世。救苦眾生。無有是處。譬如嬰兒不得離母。又如弱羽只可傅枝。自是盡棄平生所學。專尋凈土教門二十餘年
【現代漢語翻譯】 現代漢語譯本： 塵世的緣故而昏暗。想要使那些在黑暗中的人都明白，光明終究是無窮無盡的。因此，將此篇命名為《無盡燈》。乾道元年九月十五日，臨安府慧因院，華嚴教觀義和序。 《無盡燈》后跋 參政范成大 唸佛三昧深邃廣博而又精微隱秘，世人只把音聲當作佛事。此書一出，當有懂得門徑的人。乾道丁亥年季夏七日，吳郡范成大書。 《凈業禮懺儀》序 大智律師元照 元照自從下壇以來，便開始學習戒律。但天性平庸淺薄，行為也不檢點。後來遇到天臺宗神悟法師苦口婆心地教誨，才開始改變。於是深入研究祖師的教義，廣泛探究佛法。對於佛祖精微的言語，略有所領悟。私下裡思考說，剛開始學習佛法就比較晚，難道沒有前世的善根嗎？只是沒有遇到好的引導者，養成了作惡的習慣，白白浪費一生，遭受長久的苦難。於是發下大誓願，常常出生在娑婆世界的五濁惡世（指劫濁、見濁、煩惱濁、眾生濁、命濁），通達佛理，成為偉大的導師，引導眾生，使他們進入佛道。又看到《高僧傳》中記載，慧布法師說，『清凈的國土雖然好，不是我所希望的。如果讓我在十二劫（極長的時間單位）中在蓮花中享受快樂，哪裡比得上在三塗（地獄、餓鬼、畜生）極苦之處救度眾生呢？』因此堅持自己的見解，經歷多年，對於凈土法門，幾乎沒有歸向之心，見到修習凈業的人，反而產生輕視和誹謗。後來遭遇重病，身體虛弱，精神迷亂，不知道該走向何方。等到病好之後，才猛然醒悟之前的錯誤，悲傷哭泣，深刻地責備自己。雖然志向遠大，但力量還不夠。於是閱讀天臺宗的《十疑論》，其中說，初發心的菩薩，沒有得到無生忍（證悟真理，不再輪迴），一定要常常不離開佛。又引用《智度論》說，『被煩惱束縛的凡夫，有大悲心，希望出生在惡世，救度受苦的眾生，這是不可能的。』譬如嬰兒不能離開母親，又如弱小的翅膀只能依附樹枝。從此完全拋棄平生所學，專門尋覓凈土教門二十多年。
【English Translation】 English version: Because of the dust and defilements, it is dark. Wishing to enlighten all those in darkness, the light will ultimately be endless. Therefore, this chapter is named 'Endless Lamp'. The fifteenth day of the ninth month of the first year of the Qiandao era, at the Huinyin Temple in Lin'an Prefecture, preface by Yihe on the Huayan teachings and observations. Postscript to 'Endless Lamp' Councilor Fan Chengda The Samadhi of Buddha Recitation is profound, vast, subtle, and secret. The world only regards sound as Buddhist practice. Once this book is published, there should be those who understand the path. The seventh day of the late summer of the Dinghai year of the Qiandao era, written by Fan Chengda of Wujun. Preface to the 'Pure Karma Repentance Ritual' Lawyer Dazhi Yuanzhao Yuanzhao, since coming down from the altar, has been studying the precepts. However, being of mediocre nature and improper conduct, he later encountered the earnest teachings of the Tiantai master Shenwu, and began to change his ways. He then deeply studied the teachings of the patriarchs and extensively explored the Buddha's teachings. He had some understanding of the subtle words of the Buddhas and patriarchs. He thought to himself, 'Starting to learn the Dharma late, could it be that I have no past good deeds? It's just that I haven't encountered a good guide and have developed bad habits, wasting my life in vain and suffering for a long kalpa (an extremely long period of time).' Therefore, he made a great vow to be constantly born in the five turbid evil worlds (referring to the turbidity of the kalpa, views, afflictions, beings, and life) of the Saha world, to understand the principles of Buddhism, to become a great guide, and to lead sentient beings into the Buddha's path. He also saw in the 'Biographies of Eminent Monks' that Dharma Master Huibu said, 'Although the pure land is good, it is not what I desire. If I were to enjoy happiness in a lotus flower for twelve kalpas, how could it compare to saving sentient beings in the extreme suffering of the three evil realms (hell, hungry ghosts, animals)?' Therefore, he adhered to his views and spent many years with almost no inclination towards the Pure Land Dharma, and even generated contempt and slander towards those who practiced pure karma. Later, he suffered a serious illness, his body weakened, his mind confused, and he did not know where to go. After recovering from the illness, he suddenly realized his past mistakes, wept with sorrow, and deeply reproached himself. Although his aspirations were great, his strength was not sufficient. He then read the Tiantai 'Ten Doubts on Pure Land', which said that a Bodhisattva who has just aroused the aspiration for enlightenment and has not yet attained non-origination forbearance (realizing the truth and no longer reincarnating) must always be near the Buddha. It also quoted the 'Mahaprajnaparamita Shastra', saying, 'A bound ordinary person with great compassion who wishes to be born in an evil world to save suffering sentient beings is impossible.' It is like an infant who cannot leave its mother, or a weak wing that can only cling to a branch. From then on, he completely abandoned all that he had learned in his life and devoted himself to seeking the Pure Land teachings for more than twenty years.
。未嘗暫舍。研詳理教。披括古今。頓釋群疑。愈加深信。復見善導和尚專雜二修。若專修者。百即百生。若雜修者。萬千一二。心識散亂。觀行難成。一志專持四字名號。幾生逃逝。今始知歸。仍以所修。展轉化導。盡未來際洪贊何窮。方便多門。以信得入。如大勢至。以唸佛心。獲悟圓通。入三摩地。復自思念。已前所造無量罪業。不信凈土謗法毀人。業因既成。苦果必克。縱百千劫所作不亡。業性雖空。果報不失。內懷慚恥。曉夕兢惶。於是躬對聖前。吐露肝膽。五體投地。苦到懺悔。仍發大愿。普攝眾生。同修唸佛。盡生凈土。欲常修習。須立軌儀。故集諸文。布成此法。從始至末第列十門。並準聖言。咸遵古式。事從簡要。法在精專。所貴自備修持。豈敢貽諸先達。后賢披覽。知我志焉。
觀經九品圖後序
同前
世之學佛者。其始莫不皆曰為生死事大故也。及乎聲利所動世緣所汩。則死生大事置而弗論。或為人所扣擊。則他辭托跋。不能自決。或云此不須問。或云不必須知。或云符到奉行莫作計挍。或云隨處受生出入自在。或云且生不高不下之家復男子身。或云把定精神見善惡相不得隨去。或令預候知時。或教臨終奪陰。或云百骸潰散一物長靈。或云形散氣消歸去寂滅。如是種種臆度
矯亂。皆不出凡夫外道斷常二見。逮乎四大解分病苦所迫。識神無主。隨業輪迴決無疑矣。借令定日克時。坐脫立化。世術可致。未足為奇。斯由不見十六觀經。不知九品生相。不信彌陀願力。而堅持所見。自甘塗炭。豈不為之悲哉。姑蘇逸上人。久歷叢林。不滯偏見。屬意觀經蓋有年矣。將恐道俗未閱經本。乃命工圖繪九品之相。具引經文。以示其說。隨於經后。各以偈頌為之激勵。且使知死生事大者。有超越之路。而不溺於異見枉受輪轉。若乃因相以舉目。因文而動懷。是必有信者解者修者生者焉。以至疑者謗者。莫不皆為往生因種。則斯文於世。豈小補哉。青山安忍子。仰之不已。輒覆命筆。隨喜讚歎云。
天臺凈土十疑論序
提刑楊杰
愛不重不生娑婆。念不一不生極樂。娑婆穢土也。極樂凈土也。娑婆之壽有量。彼土之壽則無量矣。娑婆備諸苦。彼土則安養無苦矣。娑婆隨業輪轉生死。彼土一往。則永證無生法忍。若愿度生。則任意自在。不為諸業轉矣。其凈穢壽量。苦樂生死。如是差別。而眾生冥然不知。可不哀哉。阿彌陀佛。凈土攝受之主也。釋迦如來。指導凈土之師也。觀音勢至。助佛揚化者也。是以如來一代教典。處處丁寧勸往生也。阿彌陀佛與觀音勢至。乘大愿船。泛生死海
【現代漢語翻譯】 現代漢語譯本： 這些都是混亂的說法，都沒有超出凡夫外道所持的斷見和常見這兩種錯誤見解。等到四大分解，被病痛所逼迫時，識神失去主宰，隨著業力輪迴，這是毫無疑問的。即使能夠選定日子和時辰，坐著或站著死去，這只是世俗的方術所能達到的，並不值得驚奇。這是因為他們沒有看到《十六觀經》，不知道九品往生的景象，不相信阿彌陀佛的願力，而堅持自己的錯誤見解，自甘墮落，這難道不令人悲哀嗎？姑蘇的逸上人，長期在叢林中修行，不執著于片面的見解，專注于《觀經》已經很多年了。他擔心僧俗大眾沒有閱讀過經本，於是命人繪製九品往生的景象，詳細引用經文，來闡明他的觀點。並且在每段經文之後，都用偈頌來激勵人們。從而使那些知道生死是大事的人，有一條超越之路，而不至於沉溺於錯誤的見解，枉受輪迴。如果有人因此而舉目觀望，因經文而心生感動，那麼一定會有相信的人、理解的人、修行的人和往生的人。甚至那些懷疑的人、誹謗的人，無不都種下了往生的因緣。那麼這篇文章對於世人來說，難道不是一個小小的補益嗎？青山安忍子，仰慕不已，於是再次提筆，隨喜讚歎道。
《天臺凈土十疑論序》
提刑楊杰
如果不深愛娑婆世界，就不會生在這裡；如果唸佛不專一，就不會往生極樂世界。娑婆是污穢的國土，極樂是清凈的國土。娑婆的壽命是有限的，極樂的壽命是無限的。娑婆充滿各種痛苦，極樂則是安樂沒有痛苦。娑婆隨著業力輪迴生死，往生極樂世界一次，就永遠證得無生法忍。如果願意度化眾生，就可以任意自在，不被各種業力所牽引。它們的清凈與污穢，壽命的長短，痛苦與快樂，生死之間的差別，如此巨大，而眾生卻茫然不知，這難道不令人悲哀嗎？阿彌陀佛（Amitabha Buddha），是凈土攝受的主宰；釋迦如來（Sakyamuni Buddha），是指導往生凈土的老師；觀音（Avalokitesvara）和勢至（Mahasthamaprapta），是幫助佛陀弘揚教化的菩薩。因此，如來一代的教典，處處都懇切地勸導人們往生凈土。阿彌陀佛與觀音菩薩、勢至菩薩，乘著大愿之船，泛遊于生死之海。
【English Translation】 English version: These are all confused statements, none of which go beyond the two erroneous views of annihilationism and eternalism held by ordinary people and non-Buddhist paths. When the four elements decompose and are oppressed by the suffering of illness, the consciousness loses its master and follows the cycle of karma without a doubt. Even if one can choose the day and time to die sitting or standing, this is only achievable through worldly techniques and is not worth marveling at. This is because they have not seen the 'Sixteen Contemplations Sutra', do not know the appearances of the nine grades of rebirth, and do not believe in the vows of Amitabha Buddha (凈土攝受之主, The Buddha of Immeasurable Light), but cling to their own erroneous views, willingly wallowing in misery. Is this not lamentable? The recluse Yi of Gusu has practiced in monasteries for a long time, does not cling to one-sided views, and has focused on the 'Contemplation Sutra' for many years. Fearing that the monastic and lay communities have not read the sutra, he commissioned artisans to depict the appearances of the nine grades of rebirth, citing the sutra texts in detail to explain his views. And after each passage of scripture, he uses verses to encourage people. Thus, those who know that birth and death are major matters have a path to transcendence, and do not drown in erroneous views, suffering in vain in the cycle of rebirth. If someone therefore raises their eyes to look, and is moved by the sutra texts, then there will surely be those who believe, understand, practice, and are reborn. Even those who doubt and slander will all plant the seeds of rebirth. Then, is this writing not a small benefit to the world? Anrenzi of Qingshan, admiring it endlessly, once again takes up his pen to rejoice and praise it.
Preface to the 'Ten Doubts about Pure Land' by Tiantai
Yang Jie, the Judicial Commissioner
If one does not deeply love the Saha world (娑婆世界, the world of suffering), one will not be born here; if one's mindfulness of the Buddha is not focused, one will not be reborn in the Pure Land (極樂世界, the Land of Ultimate Bliss). Saha is a defiled land, while the Pure Land is a pure land. The lifespan in Saha is limited, while the lifespan in the Pure Land is infinite. Saha is full of all kinds of suffering, while the Pure Land is peaceful and without suffering. In Saha, one revolves in birth and death according to karma; once reborn in the Pure Land, one will forever attain the forbearance of non-birth. If one wishes to liberate beings, one can be free and at ease, not driven by various karmas. The difference between their purity and defilement, the length of lifespan, suffering and happiness, and birth and death, is so great, yet sentient beings are ignorant of it. Is this not lamentable? Amitabha Buddha is the master who receives and guides beings to the Pure Land; Sakyamuni Buddha (釋迦如來, the historical Buddha) is the teacher who guides beings to rebirth in the Pure Land; Avalokitesvara (觀音, the Bodhisattva of Compassion) and Mahasthamaprapta (勢至, the Bodhisattva of Great Strength) are the bodhisattvas who assist the Buddha in propagating the teachings. Therefore, in the Buddha's teachings throughout his life, he earnestly exhorts people to be reborn in the Pure Land everywhere. Amitabha Buddha, along with Avalokitesvara Bodhisattva and Mahasthamaprapta Bodhisattva, ride the boat of great vows, sailing in the sea of birth and death.
。不著此岸。不留彼岸。不止中流。唯以濟度為佛事。是故阿彌陀經云。若有善男子善女人。聞說阿彌陀佛執持名號。若一日乃至七日。一心不亂。其人臨命終時。阿彌陀佛。與諸聖眾現在其前。是人終時。心不顛倒。即得往生極樂國土。又無量壽經云。十方眾生。聞我名號。憶念我國。植諸德本。至心迴向。欲生我國。不果遂者。不取正覺。所以祇洹精舍無常院。令病者面西作往生凈土想。蓋彌陀光明遍照法界。唸佛眾生攝取不捨。聖凡一體。機感相應。諸佛心內眾生塵塵極樂。眾生心中凈土唸唸彌陀。吾以是觀之。智慧者易生。能斷疑故。禪定者易生。不散亂故。持戒者易生。遠諸染故。佈施者易生。不我有故。忍辱者易生。不瞋恚故。精進者易生。不退轉故。不造善不作惡者易生。念純一故。諸惡已作。業報已現者易生。實慚懼故。雖有眾善。若無誠信心無深心。無迴向發願心者。則不得上上品生矣。噫彌陀甚易持。凈土甚易往。眾生不能持不能往。佛如眾生何。夫造惡業入苦趣。念彌陀生極樂。二者皆佛言也。世人憂墮地獄。而疑往生者。不亦惑哉。晉慧遠法師。博通教乘。出稱夙德。嘗與耶舍尊者劉遺民諸英豪等。結白蓮社于廬山。蓋致精誠於此爾。其後七百年。梁周隋唐至於 國朝。其僧俗修奉獲感應者
【現代漢語翻譯】 現代漢語譯本：不執著於此岸（生死輪迴的此岸），不滯留于彼岸（涅槃寂靜的彼岸），也不停留在中流（既不執著生死，也不急於涅槃的中間狀態）。只是以救度眾生作為佛的事業。所以《阿彌陀經》說：『如果有善男子、善女人，聽聞宣說阿彌陀佛（Amitabha）的名號，執持唸誦，若一日乃至七日，一心不亂。此人臨命終時，阿彌陀佛與諸聖眾，顯現在他面前。此人在臨終時，心不顛倒，當下就能往生到極樂國土。』又《無量壽經》說：『十方世界的眾生，聽聞我的名號，憶念我的國土，種植各種功德根本，以至誠之心迴向，發願想要往生到我的國土，如果不能如願，我就不成佛。』所以祇洹精舍（Jetavana Vihara）的無常院，讓病人面向西方，作往生凈土的觀想。因為阿彌陀佛的光明遍照法界，唸佛的眾生，阿彌陀佛攝取不捨。聖人與凡人融為一體，佛的慈悲感應眾生的根機。在諸佛的心中，眾生的每一微塵都是極樂世界的顯現；在眾生的心中，每一個念頭都是阿彌陀佛的示現。我以此來觀察，有智慧的人容易往生，因為能斷除疑惑；有禪定的人容易往生，因為心不散亂；持戒的人容易往生，因為遠離各種染污；佈施的人容易往生，因為沒有我執；忍辱的人容易往生，因為不生瞋恚；精進的人容易往生，因為不退轉；不造善也不作惡的人容易往生，因爲念頭純一；已經造作各種惡業，業報已經顯現的人容易往生，因為有真實的慚愧和恐懼。雖然有各種善行，如果沒有真誠的信心、沒有深刻的願心、沒有迴向發願的心，就不能得到上上品往生了。唉！阿彌陀佛的名號非常容易持念，極樂凈土非常容易往生，眾生不能持念，不能往生，佛又能把眾生怎麼樣呢？造作惡業，墮入苦難的境地，唸誦阿彌陀佛，往生極樂世界，這兩種說法都是佛親口所說。世人擔憂墮入地獄，卻懷疑能否往生，不是很迷惑嗎？晉朝的慧遠法師（Huiyuan），博通佛教經論，以高尚的德行著稱。曾經與耶舍尊者（Yasa）、劉遺民（Liu Yimin）等英才俊傑，在廬山結成白蓮社。大概是用至誠的心來修持凈土法門吧。在他之後七百年，從梁朝、周朝、隋朝、唐朝，直到本朝（宋朝），僧人和俗人修持凈土法門，獲得感應的人……
【English Translation】 English version: Not clinging to this shore (the shore of birth and death, samsara), not dwelling on the other shore (the shore of Nirvana, peace), and not stopping in the middle stream (neither clinging to birth and death nor rushing to Nirvana). Only taking the salvation of sentient beings as the Buddha's work. Therefore, the Amitabha Sutra says: 'If there are good men and good women who hear the exposition of Amitabha's (Amitabha - Infinite Light Buddha) name, holding and reciting it, if for one day, up to seven days, with one-pointedness of mind, without confusion. When this person approaches the end of life, Amitabha Buddha, with all the holy assembly, will appear before them. At the time of this person's death, their mind will not be inverted, and they will immediately be reborn in the Land of Ultimate Bliss.' Furthermore, the Infinite Life Sutra says: 'Sentient beings of the ten directions, hearing my name, remembering my country, planting various roots of merit, sincerely dedicating their merit, desiring to be born in my country, if they do not attain their wish, I will not attain perfect enlightenment.' Therefore, the Impermanence Hall of Jetavana Vihara (Jetavana Vihara - a famous Buddhist monastery in ancient India) instructs the sick to face west, visualizing rebirth in the Pure Land. Because Amitabha's light shines throughout the Dharma Realm, Amitabha Buddha gathers and does not abandon sentient beings who recite the Buddha's name. The holy and the ordinary become one, the Buddha's compassion responds to the potential of sentient beings. In the minds of all Buddhas, every dust mote of sentient beings is a manifestation of the Land of Ultimate Bliss; in the minds of sentient beings, every thought is a manifestation of Amitabha. I observe it in this way: those with wisdom are easily reborn, because they can cut off doubts; those with meditation are easily reborn, because their minds are not scattered; those who uphold precepts are easily reborn, because they stay far from all defilements; those who give generously are easily reborn, because they have no attachment to self; those who practice patience are easily reborn, because they do not generate anger; those who are diligent are easily reborn, because they do not regress; those who do not create good or evil are easily reborn, because their thoughts are pure and unified; those who have already committed various evil deeds, and whose karmic retribution has already manifested, are easily reborn, because they have genuine shame and fear. Although one may have various good deeds, if one does not have sincere faith, profound aspiration, and the mind of dedicating merit and making vows, then one will not attain rebirth in the highest grade. Alas! Amitabha's name is very easy to hold, the Pure Land is very easy to reach, but sentient beings cannot hold it, cannot reach it. What can the Buddha do for sentient beings? Creating evil karma and falling into suffering realms, reciting Amitabha and being born in the Land of Ultimate Bliss—both of these are the words of the Buddha. People worry about falling into hell, yet doubt whether they can be reborn; is this not delusion? The Dharma Master Huiyuan (Huiyuan) of the Jin Dynasty, was well-versed in Buddhist scriptures and renowned for his noble virtue. He once formed the White Lotus Society at Mount Lu with Yasa (Yasa), Liu Yimin (Liu Yimin), and other outstanding talents. It was probably to cultivate the Pure Land Dharma with utmost sincerity. Seven hundred years after him, from the Liang, Zhou, Sui, and Tang Dynasties, up to this dynasty (Song Dynasty), monks and laypeople who cultivated the Pure Land Dharma and received responses...
非一。咸見於凈土傳記。豈誣也哉。然贊輔彌陀教觀者。其書山積。唯天臺智者大師凈土十疑論。最為首冠。援引聖言。開決群惑。萬年闇室。日至而頓釋群陰。千里水程舟具而不勞自力。非法藏後身。不能至於是也。杰頃于都下。嘗獲斯文。讀示所知。無不生信。自遭酷罰。感悟益深。愿廣其傳。因為序引。熙寧九年仲秋述。
凈土十疑論後序
待制陳瓘
人心無常。法亦無定。心法萬差。其本在此。信此則遍信。華嚴所以說十信。疑此則遍疑智者所以說十疑。出疑入信。一入永入。不離於此。得究竟處。凈土者究竟處也。此處有說法之主。名無量壽。此佛說法。未嘗間斷。疑障其耳。則聾而不聞。疑障其心。則昧而不覺。不聞不覺。安住惡習。讚歎不念。隨喜粗心。妄指蓮胞以為虛誕。終不自念。此分段身。從何而得。自何而來。胎獄穢濁。真實安在。信憑業識。自隔真際。於一幻境。非彼執此。生生不靈。永絕聖路。以如是故。釋迦如來。起大慈憫。于穢濁中。發大音聲。贊彼凈土上妙之樂。于生死中。為大船師。載以法船。令趍彼岸。晝夜度生。無有休息。然而彌陀之岸本無彼此。釋迦之船實非往來。譬如一燈分照八鏡。鏡有東西光影無二。彌陀說法遍光影中。而釋迦方便獨指西鏡。故已
【現代漢語翻譯】 現代漢語譯本： 並非虛假。這在許多凈土傳記中都有記載，難道是虛假的嗎？然而，讚揚和輔助彌陀（Amitabha，阿彌陀佛）教義和觀點的著作，數量堆積如山，唯有天臺智者大師的《凈土十疑論》最為傑出。它援引聖人的言論，開解大眾的疑惑。如同在萬年黑暗的房間里，太陽一到，所有的陰暗立刻消散；又像千里水路，有了船隻，就不必自己費力。如果不是法藏（Dharmākara，阿彌陀佛前身）菩薩的後身，不能達到這樣的境界。我（杰）以前在都城，曾經得到這本書，讀給所認識的人聽，沒有不生起信心的。自從遭受嚴厲的懲罰后，感悟更加深刻，希望廣泛傳播此書，因此寫了這篇序言。熙寧九年仲秋寫。 《凈土十疑論》後序 待制陳瓘 人心無常，佛法也沒有定法。人心和佛法千差萬別，其根本就在於此。相信這一點，就普遍相信；《華嚴經》之所以說十信，就是這個道理。懷疑這一點，就普遍懷疑；智者大師之所以說十疑，也是這個道理。從懷疑中走出，進入信仰，一旦進入就永遠進入，不會離開這一點，從而得到究竟的歸宿。凈土就是究竟的歸宿。 在那裡，有說法的主，名叫無量壽（Amitāyus，阿彌陀佛）。這位佛說法，從未間斷。如果疑惑遮蔽了耳朵，就會耳聾而聽不見；如果疑惑遮蔽了內心，就會愚昧而不能覺悟。聽不見，不能覺悟，就會安住在惡習之中，讚歎不念佛，隨喜粗糙的心。胡亂指責蓮花化生是虛妄荒誕的，始終不反思自己這分段生死之身，是從哪裡得到的，從哪裡而來。胎獄的污穢骯髒，真實存在於哪裡？信賴憑藉業識，自己隔絕了真如實際。對於一個虛幻的境界，捨棄那個而執著這個，生生世世不靈明，永遠斷絕了成聖的道路。 正因為這樣，釋迦如來（Śākyamuni，釋迦牟尼佛）生起大慈悲心，在污濁的世界中，發出洪大的聲音，讚歎西方凈土至高無上的快樂。在生死輪迴中，作為偉大的船師，用佛法的船隻，運載眾生趨向彼岸。日夜不停地度化眾生，沒有休息。然而，彌陀的彼岸本來就沒有彼此的分別，釋迦的船隻實際上也沒有往來。譬如一盞燈，分照八面鏡子，鏡子有東西之分，但光影卻沒有兩樣。彌陀的說法遍佈所有的光影之中，而釋迦的方便法門，卻唯獨指向西方的鏡子。所以說
【English Translation】 English version: It is not false. It is recorded in many Pure Land biographies. How could it be false? However, among the writings that praise and support the teachings and views of Amitabha (彌陀, Amitābha), the most outstanding is the 'Ten Doubts about Pure Land' by Great Master Zhiyi of the Tiantai school. It quotes the words of the sages and resolves the doubts of the masses. It is like the sun rising in a dark room of ten thousand years, instantly dispelling all shadows; or like having a boat for a thousand-mile water journey, without having to exert oneself. If it were not for the reincarnation of Bodhisattva Dharmākara (法藏, the previous life of Amitābha), one could not achieve such a state. I (Jie) once obtained this text in the capital and shared it with those I knew, and all of them developed faith. Since suffering severe punishment, my understanding has deepened, and I wish to spread this text widely, hence this preface. Written in the mid-autumn of the ninth year of Xining. Postface to the 'Ten Doubts about Pure Land' Chen Guan, awaiting appointment The human mind is impermanent, and the Dharma is not fixed. The differences between the mind and the Dharma are vast, but the root lies here. Believing this, one believes universally; this is why the Avataṃsaka Sūtra speaks of the ten faiths. Doubting this, one doubts universally; this is why Master Zhiyi speaks of the ten doubts. Emerging from doubt and entering faith, once entered, one enters forever, never leaving this point, thereby attaining ultimate refuge. The Pure Land is the ultimate refuge. There, there is a master of teaching called Amitāyus (無量壽, Amitābha). This Buddha teaches without interruption. If doubt obstructs the ears, one becomes deaf and cannot hear; if doubt obstructs the mind, one becomes ignorant and cannot awaken. Unable to hear or awaken, one dwells in evil habits, praising non-recitation of the Buddha's name, rejoicing in coarse thoughts, and falsely accusing lotus birth as being illusory and absurd, never reflecting on where this body of segmented life and death comes from, and where it originates. Where does the filth and impurity of the womb truly exist? Relying on karmic consciousness, one separates oneself from true reality. In an illusory realm, one abandons that and clings to this, becoming unenlightened life after life, forever severing the path to sainthood. Because of this, Śākyamuni Tathāgata (釋迦如來, Śākyamuni Buddha) arises with great compassion, and in the impure world, emits a great sound, praising the supreme bliss of the Pure Land. In the cycle of birth and death, he acts as a great captain, carrying beings in the Dharma boat to the other shore, liberating beings day and night without rest. However, the other shore of Amitābha originally has no distinction of this or that, and the boat of Śākyamuni does not actually come and go. It is like one lamp shining on eight mirrors; the mirrors have east and west, but the light and shadow are not different. Amitābha's teaching pervades all the light and shadows, while Śākyamuni's expedient method uniquely points to the western mirror. Therefore,
到彼岸者。乃可以忘彼此。未入法界者。何自而泯東西。於此法中。若未究竟。勿滯方隅。勿分彼此。但當正念諦信而已。此二聖之意。而智者之所以信也。信者萬善之母。疑者眾惡之根。能順其母能鋤其根。則向之所謂障緣眾生。聾可復聞。昧可復覺。未出生死。得出生死。未生凈土。得生凈土。順釋迦之誨。往面彌陀。隨彌陀之愿。來助釋迦。在此而遍歷十方。即西而普入諸鏡。自二聖建立以來。如是之人。如河沙數。云何不信。云何而疑。能自信己。又作方便。令諸未信無不信者。此則智者之所以為悲也。明智大師(中立)學智者之道。不順其文。而順其悲。所以又印此論。冠以次公之序。而請予申廣其說以助其傳。元祐八年七月十一日。左宣義郎前簽書鎮東軍節度判官廳公事陳瓘序。
直指凈土決疑集序
提刑楊杰
大愿聖人從凈土來。來實無來。深心凡夫。往凈土去。去實無去。彼不來此。此不往彼。而其聖凡會遇。兩得交際者何也。彌陀光明如大圓月。遍照十方。水清而靜。則月現全體。月非趣水而遽來。水濁而動。則月無定光。月非舍水而遽去。在水則有清濁動靜。在月則無取捨去來。故華嚴解脫長者云。知一切佛猶如影像。自心如水。彼諸如來。不來至此。我不往彼。我若欲見安
【現代漢語翻譯】 現代漢語譯本 到達彼岸的人，才能夠忘卻彼此的分別。沒有進入法界的人，又怎麼能夠泯滅東西的差異呢？在這法門中，如果還沒有徹底明白，就不要執著于某個角落，不要區分彼此。只要以正確的念頭真誠地相信就可以了。這是釋迦牟尼佛和阿彌陀佛兩位聖人的心意，也是智者大師之所以深信的原因。信心是萬善的母親，疑惑是眾惡的根源。能夠順從母親，能夠剷除根源，那麼先前所說的那些障礙因緣的眾生，耳聾的可以恢復聽力，愚昧的可以恢復覺悟，沒有脫離生死的，可以脫離生死，沒有往生凈土的，可以往生凈土。順從釋迦牟尼佛的教誨，前往面見阿彌陀佛；隨順阿彌陀佛的願力，前來幫助釋迦牟尼佛。在這裡遍游十方世界，在西方普遍進入諸佛的鏡中。自從釋迦牟尼佛和阿彌陀佛建立凈土法門以來，像這樣的人，多如恒河沙數，為什麼不相信呢？為什麼還要懷疑呢？能夠相信自己，又作為方便，使那些沒有相信的人沒有不相信的，這就是智者大師之所以為大悲心的體現啊。明智大師（中立）學習智者大師的道，不順從他的文字，而順從他的大悲心，所以又印行這部《直指凈土決疑集》，冠以次公的序言，而請我申述和推廣其中的道理，以幫助它的流傳。元祐八年七月十一日，左宣義郎前簽書鎮東軍節度判官廳公事陳瓘序。
《直指凈土決疑集序》
提刑楊杰
大愿聖人從凈土而來，說來實在沒有來。深信的凡夫，往凈土去，說去實在沒有去。阿彌陀佛不來這裡，我們也不往那裡，而聖凡能夠會遇，兩方面能夠交接的原因是什麼呢？阿彌陀佛的光明像巨大的圓月，遍照十方世界。水清澈而平靜，那麼月亮就顯現出完整的影像。月亮不是奔向水面而來，水渾濁而動盪，那麼月亮就沒有固定的光芒。月亮不是捨棄水面而去。在水來說，有清澈、渾濁、動盪、平靜的分別；在月亮來說，沒有取捨、去來的分別。所以《華嚴經》解脫長者說：『知道一切佛都像影像，自己的心像水，那些如來，不來到這裡，我不往到那裡。我如果想要見阿彌陀佛，
【English Translation】 English version Those who have reached the other shore can forget the distinction between 'this' and 'that'. Those who have not entered the Dharmadhatu (realm of reality) cannot eliminate the difference between 'east' and 'west'. Within this Dharma (teaching), if you have not fully understood, do not cling to one corner or divide into 'this' and 'that'. Simply maintain right mindfulness and sincerely believe. This is the intention of the two Holy Ones (釋迦牟尼佛 Shakyamuni Buddha and 阿彌陀佛 Amitabha Buddha), and the reason why Zhi Zhe (智者大師, Great Master Zhiyi) believed. Faith is the mother of all virtues, and doubt is the root of all evils. If you can follow the mother and eradicate the root, then those beings who were previously considered obstacles and hindrances can have their deafness restored to hearing and their ignorance restored to awareness. Those who have not escaped birth and death can attain liberation from birth and death. Those who have not been born in the Pure Land can attain birth in the Pure Land. Follow the teachings of Shakyamuni Buddha and go to meet Amitabha Buddha. Follow the vows of Amitabha Buddha and come to assist Shakyamuni Buddha. Here, traverse the ten directions; in the West, universally enter the mirrors of all Buddhas. Since the establishment of the Pure Land teachings by the two Holy Ones, there have been countless people like this, as numerous as the sands of the Ganges River. Why not believe? Why doubt? Be confident in yourself and create skillful means to ensure that all who do not believe will come to believe. This is the manifestation of Zhi Zhe's great compassion. Master Mingzhi (明智大師, Master of Bright Wisdom) (neutral) studies the way of Zhi Zhe, not following his words but following his compassion. Therefore, he reprinted this 'Direct Pointing to the Pure Land: A Collection for Resolving Doubts', prefaced with the introduction by Ci Gong (次公), and requested me to elaborate and expand upon its teachings to aid in its propagation. Written on the eleventh day of the seventh month of the eighth year of Yuan祐 (元祐) by Chen Guan (陳瓘), former Secretary of the Eastern Military Commission with the rank of Zuo Xuanyi Lang.
Preface to 'Direct Pointing to the Pure Land: A Collection for Resolving Doubts'
Yang Jie (楊杰), Judicial Commissioner
The Great Vow Holy One (大愿聖人, Amitabha Buddha) comes from the Pure Land, but in reality, there is no coming. The deeply faithful ordinary person goes to the Pure Land, but in reality, there is no going. Amitabha Buddha does not come here, and we do not go there. So, what is the reason for the meeting of the holy and the ordinary, the interaction between the two? The light of Amitabha Buddha is like a great full moon, shining universally in the ten directions. If the water is clear and still, then the moon appears in its entirety. The moon does not rush towards the water to come. If the water is turbid and moving, then the moon has no fixed light. The moon does not abandon the water to leave. In the water, there is clarity, turbidity, movement, and stillness. In the moon, there is no taking, abandoning, going, or coming. Therefore, the Elder 解脫 Changzhe (Liberation) in the Avatamsaka Sutra (華嚴經) says: 'Know that all Buddhas are like reflections, and your own mind is like water. Those Tathagatas (如來), do not come here, and I do not go there. If I wish to see Amitabha Buddha,'
樂世界阿彌陀如來。隨意即見。是知。眾生注念。定見彌陀。彌陀來迎。極樂不遠。乃稱性實言非權教也。凈土無慾。非欲界也。其國地居。非色界也。生有形相。非無色界也。一切眾生。未悟正覺。處大夢中。六道升沈。未嘗休止。諸天雖樂。報盡相衰。修羅方瞋。戰爭互勝。旁生飛走。啖食相殘。鬼神幽陰。飢渴困逼。地獄長夜。痛楚號呼。得生人趣。固已為幸。然而生老病死眾苦嬰纏。唯是凈方更無諸苦。蓮苞托質無生苦也。寒暑不遷無老苦也。身非分段無病苦也。壽命無量無死苦也。無父母妻子無愛別離也。上善人聚會無怨憎會也。華裓香食珍寶受用。無求不得無窮困也。觀照空寂無蘊苦也。悲濟有情。欲生則生。不住寂滅非二乘也。智照生死。得不退轉非凡夫也。三界蕩然。譬如四裔。丘陵坑坎穢腐所積。溪壑阻絕孰為津樑。乃有狂人迷路於此。惡獸魑魅惱害雜居。刀兵水火。或時傷暴風霜。霹靂凌厲。摧懾罔知城域。可以庇覆飲食衣服。未或充足。甘受是苦。不求安樂。有佛釋迦。是大導師。指清凈土是安樂國。無量壽佛是凈土師。爾諸眾生。但發誠心。念彼佛號。即得往生。若生彼土。則無諸惱。不聞知者。固可哀憐。亦有善士。發三種不信心。不求生者。尤可嗟惜。一曰吾當超佛越祖。凈土不足生也
【現代漢語翻譯】 現代漢語譯本 樂世界阿彌陀如來（Amitabha，音譯，意為無量光），只要隨意憶念就能見到。由此可知，眾生專注憶念，必定能見到阿彌陀佛。阿彌陀佛前來迎接，往生極樂世界並不遙遠。這乃是符合佛性的真實之言，而非權宜之教法。凈土沒有慾望，不是欲界。那裡的眾生居住在地上，不是（此處原文缺失，無法翻譯）。往生者有形相，不是沒有（此處原文缺失，無法翻譯）。一切眾生，尚未覺悟真正的覺醒，處於大夢之中，在六道輪迴中沉浮，從未停止。諸天雖然快樂，但福報享盡時也會衰老。修羅總是充滿嗔恨，互相爭鬥。旁生（動物）在地上飛奔，互相殘食。鬼神生活在幽暗之中，飽受飢渴的困擾。地獄漫長而黑暗，充滿痛苦的嚎叫。能夠投生為人，已經算是幸運的了。然而，生老病死等各種痛苦仍然纏繞著我們。只有凈土沒有這些痛苦。在蓮花中化生，沒有出生的痛苦。沒有寒暑變化，沒有衰老的痛苦。身體不是由各個部分組成，沒有疾病的痛苦。壽命無量，沒有死亡的痛苦。沒有父母妻子，沒有愛別離的痛苦。都是上善之人聚會在一起，沒有怨憎相會的痛苦。華麗的衣服、香美的食物、珍貴的寶物，想要什麼就能得到什麼，沒有求而不得的困境。觀照萬法皆空寂，沒有五蘊的痛苦。慈悲救濟有情眾生，想來就來，不執著于寂滅，不是二乘（聲聞、緣覺）。以智慧照見生死，得到不退轉的境界，不是凡夫。三界動盪不安，就像邊遠地區一樣，到處都是丘陵、坑洼、污穢腐爛之物。溪流山谷阻隔，誰來做渡船呢？就像有狂人迷失在這樣的地方，惡獸魑魅雜居，刀兵水火，有時遭受風霜霹靂的侵襲，摧毀壓迫，不知道哪裡有城池可以庇護，飲食衣服也從未充足，卻甘願忍受這些痛苦，不尋求安樂。有佛陀釋迦牟尼（Sakyamuni，佛教創始人），是大導師，指引我們清凈的凈土，那是安樂之國。無量壽佛（Amitayus，阿彌陀佛的別名，意為無量壽）是凈土的導師。你們這些眾生，只要發出真誠的心，唸誦阿彌陀佛的名號，就能往生凈土。如果往生到那裡，就沒有各種煩惱。那些不聽聞、不知道的人，真是可悲可憐。也有一些善人，發出三種不相信的心，不求往生凈土，尤其令人惋惜。第一種是認為自己將要超越佛和祖師，凈土不值得往生。
【English Translation】 English version Amitabha Tathagata (Amitabha, transliteration, meaning infinite light) of the World of Bliss can be seen at will with a single thought. It is known that sentient beings who focus their minds will surely see Amitabha. Amitabha comes to greet them, and the Pure Land is not far away. This is a true statement that accords with the Buddha-nature, not an expedient teaching. The Pure Land has no desires, so it is not the Desire Realm. The beings there live on the ground, not ** (original text missing, untranslatable). Those who are reborn there have form and appearance, not without ** (original text missing, untranslatable). All sentient beings, not yet awakened to true enlightenment, are in a great dream, sinking and floating in the six realms of existence, never ceasing. Although the gods are happy, their blessings will eventually be exhausted and they will decline. Asuras are always full of anger, fighting each other. Animals run and fly on the ground, devouring each other. Ghosts and spirits live in darkness, suffering from hunger and thirst. Hell is a long and dark night, filled with cries of pain. To be born as a human being is already fortunate. However, the various sufferings of birth, old age, sickness, and death still entangle us. Only the Pure Land is free from these sufferings. Being born from a lotus flower, there is no suffering of birth. There is no change of cold and heat, no suffering of old age. The body is not composed of parts, no suffering of sickness. Life is immeasurable, no suffering of death. There are no parents or spouses, no suffering of separation from loved ones. All are assemblies of the most virtuous people, no suffering of encountering those we hate. Splendid clothes, fragrant food, precious treasures, whatever one desires is obtained, no suffering of not getting what one wants. Contemplating that all dharmas are empty and still, there is no suffering of the five aggregates. Compassionately saving sentient beings, coming and going as one wishes, not attached to stillness, not the Two Vehicles (Sravakas and Pratyekabuddhas). With wisdom illuminating birth and death, attaining the state of non-retrogression, not an ordinary person. The Three Realms are turbulent and unstable, like remote border regions, full of hills, pits, and accumulated filth and decay. Streams and valleys are blocked, who will be the ferry? It is like a madman lost in such a place, evil beasts and goblins living together, swords, soldiers, water, and fire, sometimes suffering from the attack of wind, frost, thunder, and lightning, destroyed and oppressed, not knowing where there is a city to shelter, and food and clothing are never sufficient, yet they willingly endure these sufferings, not seeking peace and happiness. There is Buddha Sakyamuni (Sakyamuni, founder of Buddhism), the great teacher, who guides us to the pure Pure Land, which is the land of peace and happiness. Amitayus Buddha (Amitayus, another name for Amitabha, meaning infinite life) is the teacher of the Pure Land. You sentient beings, as long as you generate a sincere heart and recite the name of Amitabha Buddha, you will be reborn in the Pure Land. If you are reborn there, there will be no troubles. Those who do not hear or know are truly pitiful and lamentable. There are also some virtuous people who generate three kinds of disbelief and do not seek rebirth in the Pure Land, which is especially regrettable. The first is thinking that they will surpass the Buddhas and Patriarchs, and the Pure Land is not worth being reborn in.
。二曰處處皆凈土。西方不必生也三曰極樂聖域。我輩凡夫。不能生也。夫行海無盡。普賢愿見彌陀。佛國雖空。維摩常修凈土。十方如來有廣舌之贊。十方菩薩有同往之心。試自忖量。孰與諸聖。謂不足生者。何其自欺哉。至如龍猛祖師也。楞伽經有預記之文。天親教宗也。無量論有求生之偈。慈恩通贊首稱十勝。智者析理明辨十疑。彼皆上哲精進往生。謂不必生者。何其自慢哉。火車可滅。舟石不沈。現華報者。莫甚於張馗。十念而超勝處。入地獄者。莫速于雄俊。再蘇而證妙因。世人愆尤。未必若此。謂不能生者。何其自棄般舟三昧經云。跋陀和菩薩。請問釋迦佛。未來眾生。云何得見十方諸佛。佛教念阿彌陀佛。即見十方一切諸佛。又大寶積經云。若他方眾生。聞無量壽如來名號。乃至能發一念凈信。歡喜愛樂。所有善根。迴向愿生無量壽國者。隨愿皆生。得不退轉。此皆佛言也。不信佛言。何言可信。不生凈土。何土可生。自欺自慢。自棄己靈。流入轉回。是誰之咎。四十八愿悉為度生。一十六觀同歸繫念。一念既信。已投種于寶池。眾善相資。定化生於金地。無輒悔墮誤認疑城。即時蓮開得解脫道。唯心凈土自性彌陀。大光明中決無魔事。直指凈土決疑集者。吾友王古敏仲之所編也。博採教典該括古今。
【現代漢語翻譯】 現代漢語譯本： 二、處處皆為凈土，不必往生西方。（凈土：佛教中指清凈莊嚴的佛國世界；西方：指阿彌陀佛所居住的西方極樂世界） 三、極樂世界乃聖賢之境，我等凡夫俗子，不能往生。（極樂世界：阿彌陀佛的凈土） 浩瀚的修行之路沒有盡頭，普賢菩薩發願要見到阿彌陀佛。（普賢：指普賢菩薩；彌陀：指阿彌陀佛）佛國即使是空性的，維摩詰居士也常修清凈之行。（維摩：指維摩詰居士；凈土：指清凈的修行環境）十方如來都以廣長舌相讚歎凈土法門，十方菩薩都有共同往生凈土的願心。（十方如來：指遍佈十個方向的諸佛；十方菩薩：指遍佈十個方向的菩薩）試問自己衡量一下，與諸位聖賢相比如何？認為自己不足以往生凈土的人，是多麼的自欺啊！ 至於龍樹菩薩，在《楞伽經》中有預言他的經文。（龍猛：指龍樹菩薩；楞伽經：佛教經典）天親菩薩是凈土宗的祖師，他的《無量壽經論》中有發願往生的偈頌。（天親：指天親菩薩；無量論：指《無量壽經論》）慈恩大師在《通贊》中首先稱讚凈土的十種殊勝之處，智者大師分析義理，明辨凈土的十種疑惑。（慈恩：指窺基大師，法相宗創始人之一；智者：指智顗大師，天臺宗創始人）他們都是上等智慧之人，精進修行而往生凈土。認為自己不必往生凈土的人，是多麼的自傲啊！ 猛烈的火焰可以熄滅，沉重的石頭不會沉沒。以現世的榮華作為回報的人，沒有比鍾馗更甚的。（張馗：即鍾馗，中國民間傳說中的捉鬼之神）以十唸佛號而超越勝境的人，墮入地獄的，沒有比雄俊更快的。（十念：指唸誦十聲佛號）再次甦醒而證得微妙的因果，世人的罪過，未必像他們這樣。認為自己不能往生凈土的人，是多麼的自暴自棄啊！ 《般舟三昧經》中說，跋陀和菩薩請問釋迦牟尼佛，未來的眾生，如何才能見到十方諸佛？（般舟三昧經：佛教經典；跋陀和：指跋陀和菩薩；釋迦佛：指釋迦牟尼佛；十方諸佛：指遍佈十個方向的諸佛）佛陀教導唸誦阿彌陀佛的名號，就能見到十方一切諸佛。又《大寶積經》中說，如果其他世界的眾生，聽到無量壽如來的名號，甚至能夠發出一念清凈的信心，歡喜愛樂，將所有的善根，迴向發願往生無量壽佛國，都能隨愿往生，得到不退轉的果位。（大寶積經：佛教經典；無量壽如來：指阿彌陀佛）這些都是佛陀親口所說。不相信佛陀的話，還能相信什麼話？不往生凈土，還能往生什麼地方？ 自欺、自傲、自暴自棄自己的靈性，流入輪迴之中，這是誰的過錯？ 阿彌陀佛的四十八大愿，都是爲了度化眾生，十六觀經的觀想方法，都是爲了歸於繫念阿彌陀佛。（四十八愿：指阿彌陀佛的四十八個誓願；十六觀：指《觀無量壽經》中的十六種觀想方法）一旦生起一念信心，就已經在寶池中種下了蓮花的種子，各種善行互相資助，必定會在金色的蓮花中化生。（寶池：指極樂世界的七寶池；金地：指極樂世界的金色大地）不要輕易後悔墮落，誤入懷疑之城，就能立即蓮花開放，得到解脫之道。（疑城：比喻懷疑佛法，難以解脫的狀態） 唯心凈土，自性彌陀，在大光明之中，決不會有魔事發生。（唯心凈土：指凈土就在自己的心中；自性彌陀：指阿彌陀佛就在自己的本性之中） 《直指凈土決疑集》這本書，是我的朋友王古敏仲所編撰的，廣泛採納佛教經典，概括了古今的凈土思想。（直指凈土決疑集：書名）
【English Translation】 English version: Second, everywhere is a Pure Land, there is no need to be born in the West. (Pure Land: In Buddhism, it refers to the pure and solemn Buddha-land; West: Refers to the Western Pure Land of Ultimate Bliss where Amitabha Buddha resides.) Third, the Land of Ultimate Bliss is the realm of sages, we ordinary beings cannot be born there. (Land of Ultimate Bliss: The Pure Land of Amitabha Buddha.) The vast path of practice is endless, and Bodhisattva Samantabhadra vows to see Amitabha Buddha. (Samantabhadra: Refers to Bodhisattva Samantabhadra; Amitabha: Refers to Amitabha Buddha.) Even if the Buddha-land is empty, Vimalakirti constantly cultivates purity. (Vimalakirti: Refers to the layman Vimalakirti; Pure Land: Refers to a pure practice environment.) The Tathagatas of the ten directions all praise the Pure Land Dharma with their broad and long tongues, and the Bodhisattvas of the ten directions all have the same aspiration to be born in the Pure Land. (Tathagatas of the ten directions: Refers to the Buddhas in all ten directions; Bodhisattvas of the ten directions: Refers to the Bodhisattvas in all ten directions.) Try to measure yourself, how do you compare with the sages? Those who think they are not worthy of being born in the Pure Land, how self-deceiving they are! As for Master Nagarjuna, there are texts in the Lankavatara Sutra that predict him. (Nagarjuna: Refers to Master Nagarjuna; Lankavatara Sutra: A Buddhist scripture.) Bodhisattva Vasubandhu is the patriarch of the Pure Land School, and his Treatise on the Pure Land contains verses of aspiration for rebirth. (Vasubandhu: Refers to Bodhisattva Vasubandhu; Treatise on the Pure Land: Refers to Vasubandhu's commentary on the Pure Land Sutra.) Master Ci'en first praises the ten superiorities of the Pure Land in his Comprehensive Praise, and Master Zhiyi analyzes the principles and clearly distinguishes the ten doubts about the Pure Land. (Ci'en: Refers to Master Kuiji, one of the founders of the Faxiang School; Zhiyi: Refers to Master Zhiyi, the founder of the Tiantai School.) They are all people of superior wisdom, diligently practicing and being born in the Pure Land. Those who think they do not need to be born in the Pure Land, how arrogant they are! A raging fire can be extinguished, and a heavy stone will not sink. Those who take present glory as a reward are no more than Zhong Kui. (Zhong Kui: A ghost-catcher in Chinese folklore.) Those who surpass the realm with ten recitations of the Buddha's name, and fall into hell, are no faster than Xiong Jun. (Ten recitations: Refers to reciting the Buddha's name ten times.) Resurrecting again and attaining the subtle cause and effect, the sins of the world may not be like theirs. Those who think they cannot be born in the Pure Land, how self-abandoning they are! In the Pratyutpanna Samadhi Sutra, Bodhisattva Bhadrapala asked Shakyamuni Buddha, how can future beings see the Buddhas of the ten directions? (Pratyutpanna Samadhi Sutra: A Buddhist scripture; Bhadrapala: Refers to Bodhisattva Bhadrapala; Shakyamuni Buddha: Refers to Shakyamuni Buddha; Buddhas of the ten directions: Refers to the Buddhas in all ten directions.) The Buddha taught to recite the name of Amitabha Buddha, and one can see all the Buddhas of the ten directions. Also, in the Great Treasure Accumulation Sutra, it says that if beings in other worlds hear the name of the Tathagata of Immeasurable Life, and even generate a single thought of pure faith, joyfully loving and rejoicing, and dedicate all their good roots, aspiring to be born in the Buddha-land of Immeasurable Life, they can all be born according to their wishes and attain the state of non-retrogression. (Great Treasure Accumulation Sutra: A Buddhist scripture; Tathagata of Immeasurable Life: Refers to Amitabha Buddha.) These are all words spoken by the Buddha himself. If you don't believe the Buddha's words, what words can you believe? If you are not born in the Pure Land, where can you be born? Deceiving yourself, being arrogant, abandoning your own spirituality, flowing into the cycle of reincarnation, whose fault is this? Amitabha Buddha's forty-eight great vows are all for the purpose of saving sentient beings, and the contemplation methods of the Sixteen Contemplations Sutra are all for the purpose of returning to mindfulness of Amitabha Buddha. (Forty-eight vows: Refers to the forty-eight vows of Amitabha Buddha; Sixteen Contemplations: Refers to the sixteen contemplation methods in the Contemplation Sutra.) Once a thought of faith arises, the seed of a lotus flower has already been planted in the treasure pond, and various good deeds assist each other, and one will surely be born in a golden lotus flower. (Treasure pond: Refers to the seven-jeweled pond in the Pure Land; Golden land: Refers to the golden land of the Pure Land.) Do not easily regret falling, mistakenly entering the city of doubt, and the lotus flower will immediately bloom, and you will attain the path of liberation. (City of doubt: A metaphor for doubting the Dharma, making it difficult to be liberated.) The Pure Land is only in the mind, and Amitabha is in one's own nature. In the great light, there will never be demonic affairs. (Pure Land is only in the mind: Refers to the Pure Land being in one's own mind; Amitabha is in one's own nature: Refers to Amitabha Buddha being in one's own nature.) The book 'Direct Pointing to the Pure Land: A Collection Resolving Doubts' was compiled by my friend Wang Guminzhong, widely adopting Buddhist scriptures and summarizing the Pure Land thought of ancient and modern times. (Direct Pointing to the Pure Land: A Collection Resolving Doubts: The title of the book.)
開釋疑情。徑超信地。其載聖賢之旨。在凈土諸書。最為詳要。蓋安養國之鄉導也。若登彼岸。舟固可忘。來者問津。斯言無忽。元豐七年九月十日序。
次公此序反覆詳盡。其論三種不求生。最為一篇警策。但謂凈土非三界。及云身非分段。有違經論。謹引二文。以正其非。釋簽云。若大論中。明安養國非三界者。只是非此娑婆三界耳。若就彼土具有三界故。無量壽經。阿難白佛。彼安養界既無須彌。忉利諸天依何而住。佛反質云。此土夜摩乃至色界。依何而住。阿難默領。反質意者。此夜摩等。既許依空。何妨彼土四王已上依空而住。具明土相。復有多種共別不同。如無動界。雖是凈土。猶有男女及須彌等。此同居凈土既其不同。同居穢土亦應不等。釋論云。出三界外有凈土。聲聞辟支佛出生其中。受法性身。非分段生。
龍舒凈土文序
狀元張孝祥
阿彌陀如來。以大願力攝受群品。繫念甚簡。證果甚速。或者疑之(余)嘗為之言。阿彌陀佛即汝性是。極樂國土即汝心是。眾生背覺。合塵淪於七趣。立我與佛。天地懸隔。佛為是故。慈悲方便。開示悟入。現諸無量如幻三昧莊嚴其國。備極華好。復以辯智而為演說。令諸眾生歡喜愛樂。于日用中。能發一念。念彼如來。欲生其國。即此
【現代漢語翻譯】 現代漢語譯本：
開示解除疑惑的關鍵，直接超越信心的階段。它記載了聖賢的旨意，在凈土的各種書籍中，內容最為詳細重要，可以說是往生安養國土的嚮導。如果已經到達彼岸，船隻自然可以忘記。後來者詢問渡口，這些話不可忽略。元豐七年九月十日序。
次公的這篇序言反覆詳盡，其中關於三種不求往生的論述，最為警醒。但是，說凈土不是三界，以及說身不是分段生死之身，是違背經論的。謹引用兩段經文，來糾正他的錯誤。《釋簽》中說，如果《大論》中說明安養國不是三界，那只是說它不是娑婆世界的三界而已。如果就彼土而言，它具有三界。因此，《無量壽經》中，阿難（Ananda，佛陀十大弟子之一）問佛，彼安養世界既然沒有須彌山（Sumeru，佛教宇宙觀中的聖山），忉利天（Trayastrimsa Heaven，欲界六天之一）的諸天眾依靠什麼而住？佛反過來問，此土的夜摩天（Yama Heaven，欲界六天之一）乃至**天，依靠什麼而住？阿難默默領會。反問的意思是，既然允許此土的夜摩天等依靠虛空而住，那麼不妨礙彼土的四王天（Cāturmahārājika Heaven，欲界六天之一）以上的諸天眾依靠虛空而住。詳細說明了國土的相狀，又有多種共同和不同的地方。例如無動界（Immovable Realm），雖然是凈土，仍然有男女和須彌山等。此同居凈土既然有不同之處，同居穢土也應該有不同之處。《釋論》中說，在三界之外有凈土，聲聞（Śrāvaka，聽聞佛陀教誨而證悟的修行者）、辟支佛（Pratyekabuddha，無師自悟的修行者）出生在其中，接受法性之身，不是分段生死之身。
龍舒凈土文序
狀元張孝祥
阿彌陀如來（Amitābha，西方極樂世界的佛）以大願力攝受眾生，繫念的方法非常簡單，證得果位的速度非常快。有人對此表示懷疑，我曾經這樣為他們解釋：阿彌陀佛就是你的自性，極樂國土就是你的心。眾生背離覺悟，與塵世結合，沉淪於六道輪迴。設立我與佛的對立，天地懸隔。佛爲了這個緣故，慈悲方便，開示悟入，顯現各種無量如幻的三昧（Samadhi，禪定）來莊嚴他的國土，極其華麗美好。又用辯才智慧來為眾生演說，讓眾生歡喜愛好，在日常生活中，能夠發一念，念彼如來，想要往生他的國土，就是這樣。
【English Translation】 English version:
Opening and resolving doubts, directly transcending the stage of faith. It records the meaning of sages and saints, and among the various Pure Land books, it is the most detailed and important, and can be said to be a guide to rebirth in the Land of Bliss (An'yang guo). If one has already reached the other shore, the boat can naturally be forgotten. For those who come later and inquire about the ferry, these words should not be ignored. Preface dated September 10th, Yuanfeng 7th year.
This preface by Cigon is repeatedly detailed, and his discussion of the three types of non-seeking rebirth is the most enlightening. However, saying that the Pure Land is not the Three Realms, and that the body is not subject to segmented birth and death, goes against the scriptures and treatises. I respectfully cite two passages to correct his errors. The Commentary on the Explanation (Shi Qian) says, 'If the Great Treatise (Da Lun) explains that the Land of Bliss is not the Three Realms, it only means that it is not the Three Realms of this Saha world.' If we consider that land itself, it possesses the Three Realms. Therefore, in the Infinite Life Sutra (Wuliangshou jing), Ananda (one of the Buddha's ten great disciples) asked the Buddha, 'Since that Land of Bliss has no Mount Sumeru (the sacred mountain in Buddhist cosmology), what do the gods of the Trayastrimsa Heaven (one of the six heavens of the desire realm) rely on to dwell?' The Buddha asked in return, 'What do the Yama Heaven (one of the six heavens of the desire realm) and even the ** Heaven of this land rely on to dwell?' Ananda silently understood. The meaning of the counter-question is that since the Yama Heaven and others of this land are allowed to rely on emptiness to dwell, then there is no harm in the gods above the Four Heavenly Kings (Cāturmahārājika Heaven, one of the six heavens of the desire realm) of that land relying on emptiness to dwell. It explains in detail the characteristics of the land, and there are various similarities and differences. For example, the Immovable Realm, although it is a Pure Land, still has men and women and Mount Sumeru, etc. Since this Land of Co-dwelling has differences, the defiled land of co-dwelling should also have differences. The Commentary says, 'Outside the Three Realms there is a Pure Land, and Śrāvakas (disciples who attain enlightenment by hearing the Buddha's teachings) and Pratyekabuddhas (those who attain enlightenment on their own without a teacher) are born in it, receiving the Dharma-nature body, not a body subject to segmented birth and death.'
Preface to the Longshu Pure Land Text
Top Scholar Zhang Xiaoxiang
Amitābha Tathagata (the Buddha of the Western Pure Land of Ultimate Bliss) gathers beings with great vows. The method of mindfulness is very simple, and the speed of attaining fruition is very fast. Some people doubt this, and I have explained it to them in this way: Amitābha Buddha is your own nature, and the Land of Ultimate Bliss is your own mind. Sentient beings turn away from enlightenment, unite with the dust, and sink into the six realms of reincarnation. Establishing the opposition between self and Buddha creates a separation as vast as heaven and earth. For this reason, the Buddha, with compassion and skillful means, reveals, instructs, and leads to enlightenment, manifesting various immeasurable, illusion-like Samadhis (meditative states) to adorn his land, which is extremely magnificent and beautiful. He also uses eloquent wisdom to preach to sentient beings, causing them to rejoice and delight. In daily life, if one can generate a single thought, mindful of that Tathagata, desiring to be born in his land, that is it.
一念清凈堅固。還性所有與佛無異。當是念時。不起于座。阿彌陀佛極樂國土。悉皆現前。如是修習。乃至純熟。幻身壞時。此性不壞。金蓮華臺。由性種生。往生其中。如歸吾廬。諸佛菩薩。即我眷屬。性無異故。自相親愛。友人龍舒王虛中端靜簡潔。博通群書。訓傳六經諸子。數十萬言。一旦捐之曰。是皆業習。非究竟法。吾其惟西方之歸。自是精進。惟佛惟念。年且六十。布衣蔬茹。重研千里。以是教人。風雨寒暑弗遑恤。閑居日課千拜。夜分乃寢。面目奕奕有光。望之者。信其為有道之士也。紹興辛巳秋。過家君于宣城。留兩月始見其凈土文。凡修習法門。與感驗章著。具有顛末。將求通道者。鋟木傳焉。諉(余)序其書。故為之題其端云。虛中名日休。十月旦。歷陽張(孝祥)序。
龍舒凈土文跋
大慧禪師宗杲
龍舒王虛中日休。博覽群書之餘。留心佛乘。以利人為己任。真火中蓮也。佛言。自未得度。先度人者菩薩發心。自覺已圓。能覺他者。如來應世。(予)嘉其志。為題其後。若見自性之彌陀。即了唯心之凈土。未能如是。則虛中為此文功不唐捐矣。庚辰八月二十日。書于劉景文懶窠云。雙徑妙喜(宗杲)跋。
凈土寶珠集序
侍郎王古
眾生心凈則佛土凈
【現代漢語翻譯】 現代漢語譯本： 一念清凈且堅固，這種本有的自性與佛沒有差別。當處於這種清凈的念頭時，無需起身離開座位，阿彌陀佛（Amitabha，音譯，指西方極樂世界的佛）和極樂國土（Sukhavati，音譯，阿彌陀佛的凈土）都會全部顯現在眼前。像這樣修習，直到純熟，幻化之身壞滅時，這個自性不會壞滅。金蓮花臺，由自性的種子所生，往生到其中，就像回到自己的家一樣。諸佛菩薩，就是我的眷屬，因為自性沒有差別，自然互相親愛。我的朋友龍舒居士王虛中（Wang Xuzhong，人名，號龍舒），為人端莊安靜簡潔，博覽群書，講解傳授六經諸子，著述數十萬言。有一天，他全部拋棄這些，說：『這些都是業力的習氣，不是究竟的解脫之法。我將一心歸向西方極樂世界。』從此精進修行，心中只有佛，只有唸佛。年近六十，身穿布衣，吃粗茶淡飯，不遠千里，再次研究佛法，用這些道理教導別人，風雨寒暑都不顧惜。閑居時每天拜佛千次，深夜才睡覺，面容煥發光彩，看到他的人，都相信他是有道之士。紹興辛巳年秋天，我（張孝祥）在宣城拜訪我的父親，住了兩個月才看到他的《凈土文》，其中關於修習法門和感應靈驗的章節，詳細地記載了事情的始末，準備刻印完成的書，傳播給尋求信仰的人。他委託我為這本書寫序，所以我就寫了這些話作為開端。虛中，名日休（Rixiu，人名），十月初一，歷陽張孝祥（Zhang Xiaoxiang，人名）序。 《龍舒凈土文跋》 大慧禪師宗杲（Zonggao，人名，大慧禪師的法號） 龍舒居士王虛中日休，在博覽群書之餘，留心佛法，以利益他人為自己的責任，真是烈火中的蓮花啊！佛說：『自己還沒有得度，先去度他人的人，是菩薩的發心；自己覺悟已經圓滿，能夠覺悟他人的人，是如來應世。』我讚賞他的志向，所以為他的書題寫跋文。如果能見到自性中的彌陀佛，就明白了唯心凈土的道理。如果還不能這樣，那麼虛中寫這部《凈土文》的功德也不會白費。庚辰年八月二十日，寫于劉景文（Liu Jingwen，人名）的懶窠，雙徑妙喜（Miaoxi，宗杲的別號）跋。 《凈土寶珠集序》 侍郎王古（Wang Gu，人名） 眾生的心清凈，那麼佛土也就清凈。
【English Translation】 English version: With a single thought of purity and firmness, this inherent nature is no different from the Buddha. When in this state of pure thought, without rising from one's seat, Amitabha (Amitabha, transliteration, referring to the Buddha of the Western Pure Land) and the Pure Land of Ultimate Bliss (Sukhavati, transliteration, the Pure Land of Amitabha) will all appear before you. Practicing in this way, until perfected, when the illusory body breaks down, this nature will not perish. The golden lotus pedestal, born from the seed of this nature, one is reborn into it, as if returning to one's own home. All Buddhas and Bodhisattvas are my family, because the nature is without difference, naturally loving each other. My friend, Wang Xuzhong (Wang Xuzhong, a personal name, styled Longshu), is dignified, quiet, and concise, widely read in books, lecturing and transmitting the Six Classics and various philosophical schools, with hundreds of thousands of words of writings. One day, he abandoned all of these, saying, 'These are all habits of karma, not the ultimate Dharma of liberation. I will wholeheartedly return to the Western Pure Land.' From then on, he practiced diligently, with only the Buddha in his heart, only mindful of the Buddha. Approaching sixty years of age, wearing simple clothes and eating simple vegetarian meals, he traveled thousands of miles again to study the Dharma, using these principles to teach others, not caring about wind, rain, cold, or heat. In his leisure time, he prostrated a thousand times a day, and only slept late at night, his face radiant with light. Those who saw him believed that he was a man of the Way. In the autumn of the Xin Si year of Shaoxing, I (Zhang Xiaoxiang) visited my father in Xuancheng, and only after staying for two months did I see his 'Pure Land Text,' in which the methods of practice and chapters on miraculous responses were recorded in detail, intending to have it printed and distributed to those seeking faith. He entrusted me to write a preface for this book, so I wrote these words as the beginning. Xuzhong, named Rixiu (Rixiu, a personal name), on the first day of the tenth month, Zhang Xiaoxiang (Zhang Xiaoxiang, a personal name) of Liyang wrote the preface. 'Postscript to the Longshu Pure Land Text' Chan Master Dahui Zonggao (Zonggao, a personal name, Dharma name of Chan Master Dahui) Layman Wang Xuzhong Rixiu of Longshu, after widely reading books, paid attention to the Buddha Dharma, taking benefiting others as his responsibility, truly a lotus in the midst of fire! The Buddha said, 'One who has not yet attained liberation but first liberates others is a Bodhisattva's aspiration; one who has realized perfect enlightenment and can enlighten others is a Tathagata appearing in the world.' I admire his aspiration, so I wrote a postscript for his book. If one can see the Amitabha Buddha in one's own nature, then one understands the principle of the Pure Land of Mind Only. If one cannot do so yet, then Xuzhong's merit in writing this 'Pure Land Text' will not be in vain. On the twentieth day of the eighth month of the Gengchen year, written at Liu Jingwen's (Liu Jingwen, a personal name) Lazy Nest, Miaoxi (Miaoxi, Zonggao's alias) of Shuangjing wrote the postscript. 'Preface to the Collection of Pure Land Treasures' Attendant Minister Wang Gu (Wang Gu, a personal name) When the minds of sentient beings are pure, then the Buddha lands are pure.
。法性無生而無不生。有佛世尊。今現說法。在極樂國。號阿彌陀。緣勝劫長。悲深愿大。無邊際光明攝受。不思議凈妙莊嚴。珠網麗空。瑤林矗地。池含八德。華髮四光。韻天樂於六時。散裓華于億剎。諸佛共贊。十方來歸。彌陀心內眾生。新新攝化。眾生心中凈土。唸唸往生。質托寶蓮。不離當處。神超多剎。豈出自心。如鏡含萬象而無有去來。似月印千江而本非升降。被圓頓機。則皆一生補處。明方便門。則有九品階差。念本性之無量光。本來無念。生唯心之安養國。真實無生。解脫苦輪。十念亦超于寶地。會歸實際。二乘終證於菩提。如大舟載石而遂免沉淪。若順風揚帆而終無留難。悟之則甚近而不遠。迷之則益遠而無人。嗟夫學寡障多。疑深觀淺。斥為權小。闃若存亡。則以馬鳴龍樹為未然。天臺智覺為不達。不信當受菩提記。不肯頓生如來家。籠鳥鼎魚翻為遊戲。隙駒風燭妄計久長。虛受一報身。枉投諸苦趣。豈知大雄贊勸金口叮嚀。侶聖賢于剎那。具相好於俄頃。樂受則永拋五濁。悲增則回救三塗。於此不知。是為可憫。自魏晉大經初出。則有遠顯諸賢繼修。事列簡編。驗彰耳目。福唐釋戒珠。采十二家傳記。得七十五人。搜補闕遺。芟夷繁長。該羅別錄。增廣新聞。共得一百九人。隱顯畢收。緇素並
列。會江河淮濟於一海。融瓶盤釵釧無二金。標為險道之津樑。永作後來之龜鑑。元豐七年八月十五日記。
四十八愿後序
慧覺法師齊玉
或曰。凈土乃聖人之權方。所以接鈍根化凡器也。茍能一超。直入如來地。何藉於他力乎。對曰。佛世文殊普賢。滅后馬鳴龍樹。此土智者智覺。皆愿生凈土。應儘是鈍根乎。釋迦勸父王凈飯並六萬釋種。亦愿生凈土。應儘是凡器乎。此等聖賢。應皆不逮今人之利根勝器乎。況若以此為權。指何為實。權實之判。非止一途。自非教眼了焉。何以甄別。咨爾有識。當信佛言。招報非輕。切勿容易。昔孫莘老學士。始以此疑之。因會楊次公主客王敏仲侍郎。論道契合。遂釋其疑。故莘老云。四方言禪者。唯黃檗慧林為最盛。臨濟之後有慈明。慈明傳江西黃檗之道。次公實傳之。雲門之後唯雪竇。雪竇傳懷。懷傳本。本公居慧林時。敏仲早得其法。次公敏仲皆儒者學禪。得師如此。方且汲汲。以凈土為依歸。則知。凈土非聖人之權設。真禪侶之棲止也。茍能即心凈土本性彌陀。生則隨念往生。去則實無所去。則亦焉有彼此之異。而橫相是非於其間也哉。觀夫莘老之言。則信真善知識。不違佛訓。不欺自心。事理俱圓。實可宗仰。愿諸仁者。當以死生大事為心。無以人
{ "translations": [ "現代漢語譯本：", "列。匯聚江河淮河濟水于同一片大海。熔化瓶、盤、釵、釧，無二種真金。標示為險峻道路上的橋樑。永遠作為後人的借鑑。元豐七年八月十五日記。", "", "四十八愿後序", "", "慧覺法師齊玉", "", "有人說：『凈土是聖人的權宜之法，用來接引遲鈍的根器，教化凡夫俗子。如果能夠一躍而超脫，直接進入如來的境界，何必藉助其他力量呢？』回答說：『佛在世時，文殊菩薩、普賢菩薩，佛滅度后，馬鳴菩薩、龍樹菩薩，以及此土的智者大師、智覺禪師，都發愿往生凈土，難道他們都是遲鈍的根器嗎？釋迦牟尼佛勸說父王凈飯王以及六萬釋迦族人，也發願往生凈土，難道他們都是凡夫俗子嗎？這些聖賢，難道都不如現在人的利根和殊勝的根器嗎？況且如果把凈土法門看作是權宜之法，那麼又該把什麼看作是真實之法呢？權宜與真實的判斷，並非只有一種途徑。如果不是具有教眼的人，又怎麼能夠辨別呢？希望你們這些有見識的人，應當相信佛的話，招致的果報非同小可，千萬不要輕率對待。』", "過去孫莘老學士，起初也對此有所懷疑。後來與楊次公主客王敏仲侍郎相會，論道契合，於是消除了他的疑慮。所以孫莘老說：『四方談論禪宗的人，以黃檗慧林為最盛。臨濟宗之後有慈明禪師，慈明禪師傳授江西黃檗的道法，楊次公確實傳授了這種道法。雲門宗之後有雪竇禪師，雪竇禪師傳授懷禪師，懷禪師傳授本禪師。』本禪師住在慧林寺時，王敏仲很早就得到了他的法。楊次公、王敏仲都是儒者出身而學習禪宗，得到這樣的老師，尚且孜孜不倦地以凈土為歸宿。由此可知，凈土不是聖人權宜設立的，而是真正禪者的棲息之地。如果能夠做到即心是凈土，本性是彌陀，生則隨念往生，去則實際上無所去，那麼又哪裡有彼此的差異，而橫加是非於其中呢？", "觀察孫莘老的話，就知道相信真正的善知識，不違背佛的教誨，不欺騙自己的內心，事理都圓融，實在值得我們宗奉和仰慕。希望各位仁者，應當把生死大事放在心上，不要因為人云亦云而輕忽了它。", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", 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"", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", }, "english_translations": [ "English version:", "List. Rivers, the Huaihe River, and the Ji River converge into one sea. Melting bottles, plates, hairpins, and bracelets results in no two pieces of true gold. It is marked as a bridge on a dangerous road, forever serving as a mirror for future generations. Recorded on the fifteenth day of the eighth month in the seventh year of the Yuanfeng era.", "", "Postscript to the Forty-Eight Vows", "", "By Dharma Master Huijue, Qi Yu", "", "Someone might say, 'The Pure Land is merely a provisional means (upaya) of the sages, used to receive those of dull faculties and transform ordinary beings. If one can transcend in a single leap and directly enter the realm of the Tathagata, why rely on other power?' In response, I say, 'During the Buddha's time, Manjushri (Wenshu) and Samantabhadra (Puxian) Bodhisattvas, and after the Buddha's passing, Asvaghosa (Maming) and Nagarjuna (Longshu) Bodhisattvas, as well as Zhiyi (Zhizhe) and Zhijue (Zhijue) of this land, all vowed to be reborn in the Pure Land. Could they all be of dull faculties? Shakyamuni Buddha encouraged his father, King Suddhodana (Jingfan), along with sixty thousand members of the Shakya clan, to also vow to be reborn in the Pure Land. Could they all be ordinary beings? Are these sages and worthies all inferior to the sharp faculties and superior capacities of people today? Moreover, if we regard this as provisional, then what should we regard as real? The distinction between provisional and real is not limited to one path. Unless one has the eye of the Dharma, how can one discern it? O you who have understanding, you should believe the Buddha's words. The consequences of your actions are not light, so do not treat them lightly.'", "In the past, Scholar-Official Sun Xinlao initially had doubts about this. Later, he met with Yang Cigung, the Prince's Attendant, and Vice Minister Wang Minzhong, and their discussion of the Way was harmonious, thus dispelling his doubts. Therefore, Sun Xinlao said, 'Among those who discuss Chan (Zen) in all directions, Huangbo Huilin is the most prominent. After Linji (Linji), there was Ciming. Ciming transmitted the Way of Huangbo in Jiangxi, and Yang Cigung truly transmitted it. After Yunmen, there was Xuedou. Xuedou transmitted Huai, and Huai transmitted Ben.' When Ben was residing at Huilin Temple, Wang Minzhong had already obtained his Dharma. Both Yang Cigung and Wang Minzhong were Confucian scholars who studied Chan, and having such teachers, they still diligently took the Pure Land as their refuge. From this, we know that the Pure Land is not a provisional establishment of the sages, but a dwelling place for true Chan practitioners. If one can realize that the mind itself is the Pure Land and one's inherent nature is Amitabha (Mituo), then birth is simply rebirth following one's thoughts, and departure is actually without any place to go. Then, how can there be any difference between here and there, and why create right and wrong in between?", "Observing the words of Sun Xinlao, we know that believing in true good teachers, not violating the Buddha's teachings, and not deceiving one's own mind, both in principle and in practice, are complete and perfect, and truly worthy of our respect and emulation. May all of you, benevolent ones, take the great matter of life and death to heart, and do not be swayed by the opinions of others and treat it lightly." ] }
情取捨自礙。賴如是願力。念阿彌陀佛。發決定信。誠起娑婆險惡之程。作凈土水云之客。濯足於八種功德池水。掛錫於七重行樹叢林。入清凈海眾中。參彌陀善知識。覽勝境而得不退轉。聞妙法而易悟無生。七寶樓邊四華池畔優遊泮渙。樂莫大焉。庶以此愿為憑。前程定無間阻。茍或謂之不然。則吾末如之何也矣。
凈土警策序
吳興法師元穎
一切諸佛。歷劫修行所成國土。安立眾生。蓋以眾生流轉生死。未遇知識。阻聞法要。不獲脫苦也。而眾生或宜以苦事迫切者。則聖人于大悲心行折伏也。眾生或宜以樂事誘引者。則聖人于大悲心行攝受也。攝受則有殊勝莊嚴。珍妙樓閣。大丈夫相。安隱之事也。折伏則有胎卵濕化四生。九有百憂九惱五苦八苦之相也。然于聖人之心。豈曰差別乎。且釋迦牟尼。亦有清凈國土。如西方極樂。阿彌陀佛必有五濁世界。如娑婆堪忍也。所以一期化物。有彼有此。有凈有穢者。由諸佛結緣異也。由眾生誓願異也。若達彼岸登果位。無必固也。世智下凡不曰分別。其可知覺乎。不曰取捨。其可造措乎。群經廣有警策之語。偏贊西方阿彌陀佛所居凈土。今纂集之。庶裨補遺化激勸土俗。嗚呼死生亦大矣。豈不痛哉。而世人或沒于苦海。則自甘其分。或迷於富貴。則自
【現代漢語翻譯】 現代漢語譯本： 情執取捨會成為自身的障礙。依靠這樣的願力，唸誦阿彌陀佛（Amitabha，意為無量光佛），發起堅定的信心，真誠地啟程離開娑婆（Saha，意為堪忍）世界險惡的旅程，成為凈土水云間的客人。在八功德池水中洗滌雙足，在七重行樹叢林中安頓錫杖。進入清凈海眾之中，參拜阿彌陀佛這位善知識。觀賞殊勝的境界而得到不退轉的果位，聽聞微妙的佛法而容易領悟無生之理。在七寶樓閣旁、四華池畔悠閒自在，快樂無比。希望憑藉這樣的願力，前程必定沒有阻礙。如果有人說不是這樣，那我也沒有什麼辦法了。
凈土警策序
吳興法師元穎
一切諸佛，經歷漫長劫數的修行所成就的國土，是爲了安立眾生。這是因為眾生在生死中流轉，沒有遇到善知識，難以聽聞佛法要義，無法脫離苦難。而對於那些適合用苦難來迫切警醒的眾生，聖人就以大悲心施行折伏；對於那些適合用快樂來誘導的眾生，聖人就以大悲心施行攝受。攝受就有殊勝莊嚴的景象，珍妙的樓閣，大丈夫的相貌，安穩的事情。折伏就有胎生、卵生、濕生、化生四種生命形式，九有中的百種憂愁，九種煩惱，五種苦、八種苦的種種相狀。然而在聖人的心中，難道會有差別嗎？而且釋迦牟尼（Sakyamuni）佛也有清凈的國土，如西方的極樂世界；阿彌陀佛也必定有五濁惡世，如娑婆堪忍世界。所以一期教化眾生，有彼有此，有凈有穢，是因為諸佛與眾生結下的因緣不同，也是因為眾生的誓願不同。如果達到彼岸，證得果位，就沒有什麼必須固守的了。世俗的智慧，下凡之人不說是分別，又怎麼能知覺呢？不說是取捨，又怎麼能有所作為呢？眾多經典中廣泛存在警策的言語，特別讚歎西方阿彌陀佛所居住的凈土。現在我將這些言語彙集起來，希望能彌補遺漏的教化，激勵勸導世俗之人。唉，生死也是大事啊！難道不令人痛心嗎？而世人有的沉沒在苦海中，就甘心接受自己的命運；有的迷惑于富貴之中，就自
【English Translation】 English version: Attachment and aversion hinder oneself. Relying on such vows, recite Amitabha (Amitabha, meaning Infinite Light Buddha), generate resolute faith, sincerely embark on the perilous journey of the Saha (Saha, meaning Endurance) world, and become a guest in the pure land of water and clouds. Wash your feet in the Eight Meritorious Waters, and rest your staff in the Seven Rows of Trees. Enter the assembly of the Pure Ocean, and pay homage to Amitabha, the virtuous friend. Behold the sublime realm and attain non-retrogression, hear the wondrous Dharma and easily awaken to non-birth. Leisurely roam beside the Seven Treasure Pavilions and the Four Lotus Ponds, where joy is boundless. May this vow be our reliance, ensuring a smooth journey ahead. If someone says otherwise, then I am helpless.
Preface to Admonitions on Pure Land
Master Yuan Ying of Wuxing
All Buddhas, through eons of cultivation, establish lands to settle sentient beings. This is because sentient beings transmigrate in birth and death, without encountering virtuous teachers, hindered from hearing the essence of the Dharma, and unable to escape suffering. For those sentient beings who are suited to be urgently awakened by suffering, the sages employ subjugation with great compassion. For those sentient beings who are suited to be guided by joy, the sages employ attraction with great compassion. Attraction involves sublime and adorned scenes, precious and wonderful pavilions, the appearance of a great person, and peaceful matters. Subjugation involves the four forms of birth—womb-born, egg-born, moisture-born, and transformation-born—the hundred sorrows of the Nine Existences, the nine afflictions, and the various aspects of the five sufferings and eight sufferings. However, in the hearts of the sages, is there any difference? Moreover, Sakyamuni (Sakyamuni) Buddha also has a pure land, such as the Western Pure Land of Ultimate Bliss. Amitabha Buddha must also have a world of the Five Turbidities, such as the Saha world of Endurance. Therefore, in one lifetime of transforming beings, there is that and this, purity and defilement, because the karmic connections between Buddhas and beings are different, and also because the vows of sentient beings are different. If one reaches the other shore and attains the fruit, there is nothing that must be clung to. Worldly wisdom, those who have descended to the mortal realm, if they do not speak of discrimination, how can they perceive? If they do not speak of attachment and aversion, how can they act? Numerous scriptures contain words of admonition, especially praising the Pure Land where Amitabha Buddha resides in the West. Now I compile these words, hoping to supplement the neglected teachings and inspire and encourage the people of the world. Alas, birth and death are also great matters! Is it not heartbreaking? And some people sink into the sea of suffering, resigned to their fate; others are deluded by wealth and honor, and self-
逞其得。而不知生生死死於瞬息間也久矣。至有謂心凈佛土凈空身即法身。及大期忽終。無所安立。當是時也。與夫守志淳一。著相修行之人。億劫不殆故。覽斯文其有發未發之心歟。
凈土自信錄序
無功叟王闐
古之大聖人。立言垂教。被于百世之下。其志猶郁而未暢。晦而未明者。蓋有之矣。即吾佛凈土法門是也。余遍覽諸經。深求其旨。往生功德。一言以蔽之。曰在凡夫獲不退而已矣。何則此土修行圓教初信。小乘初果人邪見及邪三毒。永不起慈。為斷惑發悟。創入聖流。則越生不昧其所證。斯超四趣。不失人天。至於凡夫地中。雖伏惑發悟。菩薩一經生死非常之變。則忘其所證所修。是故遇緣或退。仍墮苦涂者容有之。乃若凡聖同居凈土。如極樂國等。雖具三界。唯有人天。故一切含識獲生者。即長辭四趣。又助緣大備。壽數莫量。縱至鈍根。一生熏修。無不證聖果。寧復有退失事乎。如來贊勸之本意。不過如此。且圓機體道。是最上凈業。茍加愿導之即預優品。若夫愚樸輩。但能稱佛發願者。而莫不往生。嗚呼觀凈土一門。則知聖人無棄物矣。彼守癡空之徒。效無礙無修。起自障心。絕他學路。乃高其言曰。凈土末事也。何足道哉。可不哀耶。
修行凈土法門後序
侍郎
【現代漢語翻譯】 現代漢語譯本：他們自以為是，卻不知道生死在瞬息之間已經持續了很久。甚至有人說『心凈則佛土凈，空身即是法身』，但等到大限忽然來臨，卻無所依靠。在這個時候，與那些堅守志向、純一不雜，執著于外相而修行的人相比，他們億劫也不會有危險。所以，讀到這篇文章，難道不會引發你內心深處或已發或未發的心嗎？
《凈土自信錄序》
無功叟 王闐
古代的大聖人，立言傳教，影響到百代之後，但他們的志向仍然有鬱結而未舒暢，隱晦而未明朗的地方，這確實是存在的。就拿我們佛教的凈土法門來說就是這樣。我廣泛閱讀各種經典，深入探求其中的旨意，往生的功德，可以用一句話來概括，那就是在於凡夫能夠獲得不退轉的境界。為什麼這麼說呢？因為在這個娑婆世界修行圓教的初信位菩薩，以及小乘的初果阿羅漢，他們的邪見和邪三毒，永遠不會再起作用，因為他們已經斷除了迷惑，開啟了覺悟，開始進入聖人的行列。那麼他們就能保證在來世不會迷失自己所證悟的境界，從而超越四惡趣，不會失去人天的果報。至於凡夫的地位，即使能夠降伏煩惱，開啟覺悟，菩薩一旦經歷生死這種非常的變化，就會忘記自己所證悟和修行的內容。因此，遇到因緣可能會退轉，仍然會墮入痛苦的境地，這種情況是可能發生的。但是，如果往生到凡聖同居的凈土，比如極樂世界等，雖然也具備三界，但只有人天二道。所以，一切有情眾生凡是能夠往生到那裡的，就永遠脫離了四惡趣。而且，助緣非常完備，壽命也無限量。即使是根器遲鈍的人，一生熏修，沒有不證得聖果的，哪裡還會有退失的事情呢？如來佛讚歎勸導的本意，不過如此而已。而且，圓融的根機體悟大道，是最上等的凈業，如果再加上願力的引導，就能預先進入上品往生之列。至於那些愚笨樸實的人，只要能夠稱念佛號，發願往生，沒有不往生的。唉！觀察凈土這一法門，就知道聖人沒有捨棄任何眾生啊！那些固守空理的癡人，傚法無礙無修，生起自我障礙之心，斷絕他人學習的道路，還高談闊論說：『凈土是末等小事，不值得一提。』這難道不令人悲哀嗎？
《修行凈土法門後序》
侍郎
【English Translation】 English version: They indulge in their gains, not knowing that birth and death have been occurring in the blink of an eye for a long time. Some even say, 'When the mind is pure, the Buddha land is pure; the empty body is the Dharma body,' but when the great end suddenly arrives, they have nowhere to rely. At that time, compared to those who uphold their aspirations, are purely focused, and practice with attachment to form, they will not be in danger for countless eons. Therefore, upon reading this text, will it not evoke a heart within you that is either already awakened or yet to be awakened?
Preface to 'A Record of Self-Confidence in the Pure Land'
Wugong Sou (Old Man of No Merit) Wang Tian
The great sages of ancient times established words and teachings that influenced hundreds of generations, yet their aspirations still had areas that were unresolved and unclear. This is indeed the case. The Pure Land Dharma Door of our Buddha is one such example. I have extensively studied various scriptures and deeply sought their meaning. The merit of rebirth can be summarized in one sentence: it lies in the fact that ordinary beings can attain the state of non-retrogression. Why is this so? Because in this Saha world, practitioners of the perfect teaching at the initial stage of faith, and those who have attained the first fruit of Arhatship in the Small Vehicle, their wrong views and the three poisons of evil will never arise again. Because they have severed delusions and awakened to enlightenment, they have begun to enter the stream of sages. Then they can guarantee that they will not be confused about what they have realized in the next life, thereby transcending the four evil realms and not losing the rewards of humans and gods. As for the position of ordinary beings, even if they can subdue afflictions and awaken to enlightenment, once a Bodhisattva experiences the extraordinary changes of birth and death, they will forget what they have realized and practiced. Therefore, encountering conditions may lead to regression, and they may still fall into suffering realms. This situation is possible. However, if one is reborn in the Pure Land where ordinary beings and sages dwell together, such as the Land of Ultimate Bliss (Sukhavati), although it also possesses the three realms, it only has the realms of humans and gods. Therefore, all sentient beings who are reborn there will forever depart from the four evil realms. Moreover, the supporting conditions are fully prepared, and the lifespan is immeasurable. Even those with dull roots, after a lifetime of cultivation, will without exception attain the fruit of sagehood. How could there be any matter of regression? The original intention of the Thus Come One's (Tathagata's) praise and exhortation is nothing more than this. Moreover, the perfect capacity to embody the Tao (Dao) is the highest form of Pure Land karma. If one adds the guidance of vows, one can pre-enter the superior ranks of rebirth. As for those who are foolish and simple, as long as they can recite the Buddha's name and make vows for rebirth, there is no one who will not be reborn. Alas! Observing the Pure Land Dharma Door, one knows that the sages do not abandon any beings! Those foolish people who cling to empty theories, imitate non-obstruction and non-cultivation, give rise to self-obstructing minds, and cut off the path of learning for others, even boastfully say, 'The Pure Land is a trivial matter, not worth mentioning.' Is this not lamentable?
Postscript to 'Practicing the Pure Land Dharma Door'
Vice Minister
莫仲圭
娑婆苦境也。欲脫眾苦。必修西方。西方樂國也。欲生極樂。必信佛言。譬如有人行於曠野。暮夜昏黑群賊在後。執持利器競來逼逐。四顧旁皇逃避無所。呼天叫地誰來救䘏。忽遇老父。而告之言。此去不遠。有長者居。福德威勢。盜賊不侵。樓閣真實。快樂自在。煙霧所障。汝不能睹。汝但決往。吾不汝誑。其人聞語。歡喜勇躍。策步高驤。不復回顧。注目一心。更無他想。俄頃之間。至長者所。群賊苦惱。杳絕軌跡。種種快樂。無異所聞。彌陀攝受眾生長者居也。安可不往。釋迦指導群迷。老父言也。安可不信。世之人于西方之說。懵不能知。比比皆是。知矣而不信。信矣而不修。修不能力者。十亦常八九焉。我今重覆設此譬喻。其不知者。可以解會。而不信不修不力者。亦可加勉矣。夫修西方而決愿往生者。豈有他哉。善盡其力。如遇老父于避賊之時而已矣。
明師勝地論跋
獨醒居士林鎬
予嘗讀沖虛至德經。而得林類之言。以謂。死於是者。安知不生於彼。雖知死之與生一往一返。然求其說而未得者。意其死於是者。不過舍是報身而已。生於彼者。必竟落在什麼處。此所以求其說而未得也。今觀福清禪師所述明師勝地論。始知世外別有兜率內院西方凈土。為諸人依託之地
【現代漢語翻譯】 現代漢語譯本 莫仲圭
娑婆世界是充滿痛苦的地方。想要脫離各種痛苦，必須修習往生西方極樂世界的方法。西方極樂世界是安樂的國度。想要往生極樂世界，必須相信佛陀的教誨。譬如有一個人在空曠的荒野中行走，傍晚時分天色昏暗，一群盜賊在後面，拿著鋒利的武器競相追趕。他四處張望，驚慌失措，無處逃避。呼天喊地，也沒有人來救助。忽然遇到一位老者，告訴他說：『從這裡往前不遠的地方，有一位長者居住，他擁有巨大的福德和威勢，盜賊不敢侵犯。他的樓閣真實不虛，在那裡快樂自在。只是因為煙霧的遮蔽，你無法看到。你只要下定決心前往，我不會欺騙你。』那人聽了老者的話，歡喜踴躍，邁開大步，昂首闊步，不再回頭，專心致志，沒有其他的想法。很快，他就到達了長者的住所。盜賊的苦惱，完全消失得無影無蹤。各種快樂，與他所聽聞的沒有差別。阿彌陀佛攝受眾生的極樂世界就是那位長者的住所啊，怎麼可以不去呢？釋迦牟尼佛指導迷途眾生，就像那位老者說的話啊，怎麼可以不相信呢？世人對於西方極樂世界的說法，懵懂無知，比比皆是。知道了卻不相信，相信了卻不修行，修行卻不能盡力的人，十個裡面常常有八九個。我現在重新設定這個比喻，那些不知道的人，可以理解領會；那些不相信、不修行、不盡力的人，也可以加以勉勵了。修習往生西方極樂世界，並且下定決心要往生的人，難道還有其他的方法嗎？只要竭盡全力，就像在逃避盜賊的時候遇到了那位老者一樣啊。
《明師勝地論》跋
獨醒居士林鎬（人名）
我曾經讀過《沖虛至德經》，從中領會了林類（人名）的話，認為：『死在這裡的人，怎麼知道不會在那裡出生呢？』雖然知道死亡和出生是一個往復循環的過程，然而尋求其中的道理卻未能得到，我猜測死在這裡的人，不過是捨棄了這個報身而已。生在那裡的人，最終會落在什麼地方呢？這就是我尋求其中的道理卻未能得到的原因。現在讀了福清禪師所著的《明師勝地論》，才知道世外另有兜率內院（梵文：Tusita，欲界天中的第四天，彌勒菩薩在此說法），西方凈土（梵文：Sukhavati，阿彌陀佛的凈土），作為人們依託的地方。
【English Translation】 English version Mo Zhonggui
The Saha world (Sanskrit: Sahā, the world of suffering) is a realm of suffering. To escape all suffering, one must cultivate towards the Western Pure Land (Sanskrit: Sukhavati, the pure land of Amitabha Buddha). The Western Pure Land is a land of bliss. To be reborn in the Land of Ultimate Bliss, one must believe in the Buddha's words. For example, imagine someone walking in a desolate wilderness, the evening dark and gloomy, with a band of thieves behind them, wielding sharp weapons and chasing after them. They look around in panic, with nowhere to escape. They cry out to the heavens, but no one comes to their aid. Suddenly, they encounter an old man who tells them, 'Not far from here, there lives an elder, who possesses great merit and power, and the thieves dare not invade. His mansions are real and true, and there is joy and freedom there. But the smoke and mist obscure your vision, and you cannot see it. You must resolve to go there, and I will not deceive you.' Upon hearing these words, the person rejoices and leaps forward, taking long strides, no longer looking back, focusing their mind with single-pointed attention, without any other thoughts. Soon, they arrive at the elder's dwelling. The suffering caused by the thieves vanishes without a trace. All the joys are no different from what they had heard. Amitabha Buddha's (Sanskrit: Amitābha) Pure Land, which receives all beings, is the dwelling of that elder. How can one not go there? Shakyamuni Buddha (Sanskrit: Śākyamuni) guides lost beings, just like the words of that old man. How can one not believe? The people of the world are ignorant of the teachings of the Western Pure Land, and this is all too common. Knowing, yet not believing; believing, yet not cultivating; cultivating, yet not exerting their full effort – eight or nine out of ten are like this. Now, I repeat this analogy, so that those who do not know may understand and comprehend, and those who do not believe, do not cultivate, or do not exert their full effort may be encouraged. To cultivate towards the Western Pure Land and resolve to be reborn there, what else is there to do? Simply exert all your effort, just like encountering that old man when escaping from thieves.
Postscript to 'Treatise on the Excellent Teacher and the Auspicious Land'
Lin Hao (personal name), the Recluse of Solitary Awakening
I once read the 'Chongxu Zhide Sutra' and understood the words of Lin Lei (personal name), who said, 'Those who die here, how do they know they will not be born there?' Although I know that death and birth are a cycle of coming and going, I have not been able to find the reason. I guess that those who die here are just giving up this reward body. Where will those who are born there end up? That's why I haven't been able to find the reason. Now, after reading the 'Treatise on the Excellent Teacher and the Auspicious Land' written by Chan Master Fuqing, I know that there is another Tushita Heaven (Sanskrit: Tusita, the fourth heaven in the desire realm, where Maitreya Bodhisattva preaches) and the Western Pure Land (Sanskrit: Sukhavati, the pure land of Amitabha Buddha) outside the world, as places for people to rely on.
。非念慮積習。不能到也。予因三複其說。究其本性空寂之中。非斷滅相。此生報盡。還有他生。若存堅固願力。成就善根。且無沉淪惡道之憂。決有超登勝報之地。乃今而後始知。兜率西方不隔毫端。常自現前。但堅此心。即能見佛。如妙喜云。見自性之彌陀。了唯心之凈土者。誠可為此論一言之蔽也。師妙喜之的嗣。于明師得依託之地。故能以三處正論。饒益眾生。參政大資周公(葵)得而序之。謂師之言。信而有證。且愛其宗通說通。于實相教相。不相違背。而老婆心切。有如是諄諄之言也。諸仁者。儻能因周公之序。以求老師之心。則兜率西方不勞問途。便請驀直去也。獨醒居士林鎬敬跋。
乾道中。婺之蘭溪。釋子光道號雲水。少習臺教。厥後南詢。得法于大慧杲公。晚住莆田福清。作依託明師勝地論三卷行於世。其大概謂佛法高妙。若增上勝緣。唯明師勝地為堪依託。蓋凡學道者貴見性。見性者貴修習。見性未明。必務求師。修習未成。必務于地。得其師則模範正。得其地則心跡安。一曰人間中國聖賢所居。二曰兜率陀天彌勒說法。三曰西方凈土彌陀闡化。是三處皆名勝地。並得依託修行。至中下兩卷。則專明西方法門。勸人修習。文多不能具載。但書林公一跋。聊為敘其大旨云。
寶城易
【現代漢語翻譯】 現代漢語譯本： 不是通過念頭和積習就能達到的。我因此反覆研究他的說法，探究其本性空寂之中，並非斷滅之相。此生的報應結束，還有來生。如果存有堅固的願力，成就善根，就沒有沉淪惡道的憂慮，必定有超越登上殊勝果報的地方。到了現在我才知道，兜率天（Tushita Heaven，彌勒菩薩居住的欲界天）和西方凈土（Western Pure Land，阿彌陀佛居住的凈土）並不遙遠，常常就在眼前。只要堅定這個心，就能見到佛。如妙喜（Miaoxi，禪宗僧人）所說，『見到自性的彌陀（Amitabha，阿彌陀佛），了悟唯心的凈土』，實在可以用這句話來概括此論。老師是妙喜的嫡傳弟子，在明師處得到了依託之地，所以能夠用三處正論來饒益眾生。參政大資周公（葵）（Zhou Kui，人名）得到此論併爲之作序，說老師的言論，信實而且有證據，並且讚賞他宗門和教理通達，與實相教和事相教不相違背，而且婆心切切，有如此諄諄教誨。各位仁者，如果能夠因為周公的序言，而尋求老師的心意，那麼去兜率天和西方凈土就不需要問路，請直接前往吧。獨醒居士林鎬（Lin Hao，人名）敬跋。
乾道年間，婺州蘭溪的釋子光道，號雲水，年輕時學習天臺宗的教義，後來南下參學，從大慧杲公（Dahui Gao，禪宗僧人）處得法。晚年住在莆田福清，寫作《依託明師勝地論》三卷，流傳於世。其大概意思是說佛法高妙，如果要有增上殊勝的因緣，只有明師和殊勝之地可以依託。大概是說凡是學道的人，貴在見性；見性的人，貴在修習。見性未明，必須努力求師；修習未成，必須努力選擇地方。得到好的老師，那麼模範就正；得到好的地方，那麼心跡就安穩。一是人間中國聖賢所居住的地方，二是兜率陀天彌勒菩薩說法的地方，三是西方凈土阿彌陀佛闡揚教化的地方。這三處都稱為殊勝之地，都可以依託修行。到中下兩卷，則專門闡明西方法門，勸人修習。文章很多不能全部記載，只記錄林公的一篇跋文，姑且敘述其大概意思。
寶城易
【English Translation】 English version: It cannot be reached through thoughts and accumulated habits. Therefore, I repeatedly studied his teachings, exploring that within its nature of emptiness and stillness, there is no aspect of annihilation. When the retribution of this life ends, there are still future lives. If one maintains steadfast vows and cultivates good roots, there will be no worry of sinking into evil paths, and there will surely be a place to transcend and ascend to superior rewards. Only now do I realize that Tushita Heaven (Tushita Heaven, the heaven in the desire realm where Bodhisattva Maitreya resides) and the Western Pure Land (Western Pure Land, the pure land where Amitabha Buddha resides) are not far apart, but are constantly present before us. As long as we strengthen this mind, we can see the Buddha. As Miaoxi (Miaoxi, a Chan Buddhist monk) said, 'To see the Amitabha (Amitabha, the Buddha of Infinite Light) of one's own nature, and to understand the Pure Land of the mind-only,' this can truly be said to encapsulate the essence of this treatise. The teacher is a direct successor of Miaoxi, having found a place of reliance with a wise teacher, and therefore is able to benefit sentient beings with the correct teachings of the three places. Zhou Kui (Zhou Kui, a person's name), the Grand Counselor of State Affairs, obtained this treatise and wrote a preface for it, saying that the teacher's words are trustworthy and have evidence, and praised him for being versed in both the teachings of the school and the doctrines, not contradicting the teachings of reality and phenomena, and being earnestly compassionate, with such earnest teachings. All of you, if you can seek the teacher's intention through Zhou Gong's preface, then there is no need to ask for directions to Tushita Heaven and the Western Pure Land, please go straight ahead. Respectfully inscribed by Lin Hao (Lin Hao, a person's name), a recluse.
During the Qiandao era, the Buddhist monk Guangdao, named Yunshui, from Lanxi in Wuzhou, studied the teachings of the Tiantai school in his youth, and later traveled south to study, obtaining the Dharma from Dahui Gao (Dahui Gao, a Chan Buddhist monk). In his later years, he lived in Putian Fuqing, writing the three-volume 'Treatise on Relying on a Wise Teacher and Auspicious Places,' which circulated in the world. Its general meaning is that the Buddha-dharma is profound and wonderful, and if one wants to have superior and auspicious causes, only a wise teacher and auspicious places can be relied upon. It generally says that for those who study the Way, the important thing is to see one's nature; for those who see their nature, the important thing is to cultivate. If seeing one's nature is not clear, one must strive to seek a teacher; if cultivation is not complete, one must strive to choose a place. If one obtains a good teacher, then the model is correct; if one obtains a good place, then the mind and traces are at peace. First, the places where sages and worthies of China reside in the human world; second, the places where Bodhisattva Maitreya preaches in Tushita Heaven; third, the places where Amitabha Buddha expounds and transforms in the Western Pure Land. These three places are all called auspicious places, and one can rely on them for cultivation. In the middle and lower volumes, it specifically explains the Western Dharma methods, encouraging people to cultivate. There are many articles that cannot be fully recorded, only Lin Gong's postscript is recorded, and I will briefly describe its general meaning.
Baocheng Yi
記錄序
待制陳瓘
安養不在彼。浮雲非我有。此涑永公所謂安樂土也。余既得罪臺州。自壬辰八月。捐書不復為文。革心改過。專趣此土。路長身老。恨發心之晚也。比閱晁文元公道院集。論空不空三昧。因系之以辭。而曰。辭者貫心而易記耳。其辭則四句偈也。文元公深入佛海。言無枝葉。至於貫心之辭。則亦未忘。而且欲其易記焉。公之所謂易記者。豈主于記其辭而已哉(余)竊慕焉。凡貫心之辭。欲已而未能已者。筆之於此。名之曰寶城易記錄云。
了齋依延慶明智法師。得臺教淵源。晚歲專意西方。誠為得所。其紀所行之法。擬晁公貫心易記之辭者。彼曰。吾即今自定日用之法。先入空三昧。旋滅一切忘念。如空華谷響。經視聽而無留礙也。又入不空三昧。安住一真法界。如額珠髻寶。常愛戴而無失墜也。此法交濟。更不異時。精密久長。百法無敵。貫心易記。因系之以辭。曰心空如太空。豁然無可觸。一真法界中。靈照常安住。
遠法師齊忌禮文序
正言沈璇
釋迦如來出現於世。說種種法接引眾生。于種種門最捷徑者。無以易於西方安養之教也。嗚呼無無量壽佛之四十八愿。則西方之教。無以啟其端。無釋迦如來之演說諸經。則無量壽佛之愿。無以傳於世。前佛
【現代漢語翻譯】 現代漢語譯本
記錄序
待制陳瓘
安養（指西方極樂世界）不在別處。浮雲不是我所擁有的。這是涑水先生司馬光所說的安樂土啊。我自從獲罪被貶到臺州后，從壬辰年八月開始，就丟棄了書本不再寫作文章，決心改過，專心向往西方凈土。路途遙遠而我已年老，遺憾自己發心太晚了。後來閱讀了晁文元公（晁說之）的道院集，其中談論了空不空三昧（一種禪定境界），於是用辭來概括它，並且說：『用辭是爲了貫穿內心而容易記住。』那辭就是四句偈（一種詩歌形式）。文元公深入佛法的海洋，言語沒有枝蔓。至於貫穿內心的辭，他也沒有忘記，而且希望它容易記住。文元公所說的容易記住，難道只是爲了記住那辭句本身嗎？我私下裡很仰慕他。凡是貫穿內心的辭，想要停止卻不能停止的，就把它寫在這裡，命名為《寶城易記錄》。
了齋依止延慶明智法師，得到了天臺宗的教義淵源。晚年專心致志于西方凈土，確實是找到了歸宿。他記錄自己所修行的法門，模仿晁公貫穿內心容易記住的辭。他說：『我現在就自己制定每日修行的法門，首先進入空三昧（觀一切法空的禪定），隨即滅除一切妄念，就像空中的花朵和山谷的迴響，經過眼耳等感覺器官而沒有留下任何阻礙。』又進入不空三昧（觀真如本性不空的禪定），安住在真實不虛的法界中，就像額頭上的寶珠和髮髻上的寶物，常常愛護佩戴而不會丟失。這種空與不空的法門交替運用，不需要等待其他時間，精細周密而持久長遠，任何法門都無法匹敵。爲了貫穿內心容易記住，於是用辭來概括它，說：『心空如太空，豁然無可觸。一真法界中，靈照常安住。』
遠法師齊忌禮文序
正言沈璇
釋迦如來（佛教的創始人）出現在世間，宣說種種法門來接引眾生，在種種法門中最便捷的，沒有比得上西方安養（指西方極樂世界）的教法了。唉，如果沒有阿彌陀佛（無量壽佛）的四十八大愿，那麼西方凈土的教法，就沒有辦法開啟它的端緒。如果沒有釋迦如來演說諸部經典，那麼阿彌陀佛的願力，就沒有辦法流傳於世。前佛
【English Translation】 English version
Preface to the Record
Chen Guan, awaiting appointment
The Land of Peace and Nourishment (An'yang, referring to the Western Pure Land of Ultimate Bliss) is not elsewhere. Floating clouds are not mine. This is what Sima Guang of Sishui (also known as Sima Guang of Yongxing) called the Land of Peace and Joy. Since I was convicted and demoted to Taizhou, starting from the eighth month of the Ren Chen year, I abandoned books and stopped writing articles, determined to reform and wholeheartedly yearn for this Pure Land. The road is long and I am old, regretting that I developed this aspiration so late. Later, I read the Daoyuan Collection of Chao Wenyuan Gong (Chao Shuozhi), which discussed the Samadhi of Emptiness and Non-Emptiness (Kong Bukong Sanmei, a state of meditative concentration), so I summarized it with verses, saying: 'Verses are for penetrating the heart and being easily remembered.' The verses are four-line Gathas (a type of poetic form). Wenyuan Gong deeply entered the ocean of Buddhism, and his words had no superfluous branches. As for the verses that penetrate the heart, he did not forget them, and he also wanted them to be easily remembered. Does Wenyuan Gong's 'easily remembered' only mean remembering the verses themselves? I privately admire him. All verses that penetrate the heart, that one wants to stop but cannot, are written here, named 'Easy Record of Baocheng'.
Liao Zhai relied on the Mingzhi Dharma Master of Yanqing, and obtained the source of the Tiantai teachings. In his later years, he devoted himself to the Western Pure Land, truly finding his destination. He recorded the Dharma practices he performed, imitating Chao Gong's verses that penetrate the heart and are easy to remember. He said: 'I will now formulate my own daily practice, first entering the Samadhi of Emptiness (Kong Sanmei, meditation on the emptiness of all phenomena), then extinguishing all delusive thoughts, like flowers in the air and echoes in the valley, passing through the senses of sight and hearing without leaving any obstruction.' Then he enters the Samadhi of Non-Emptiness (Bukong Sanmei, meditation on the non-empty nature of True Thusness), abiding in the one true Dharma Realm, like a jewel on the forehead and a treasure in the hair, always cherished and worn without being lost. This practice of alternating between emptiness and non-emptiness does not require waiting for another time, it is precise, thorough, long-lasting, and unmatched by any other practice. For the sake of penetrating the heart and being easy to remember, he summarized it with verses, saying: 'The mind is empty like the vast sky, completely without any touch. Within the one true Dharma Realm, the spiritual illumination constantly abides.'
Preface to the Memorial Ceremony for Dharma Master Yuan
Shen Xuan, speaking uprightly
Shakyamuni Tathagata (the founder of Buddhism) appeared in the world, preaching various Dharma methods to guide sentient beings. Among all the methods, the most direct and expedient is none other than the teachings of the Western Land of Peace and Nourishment (referring to the Western Pure Land of Ultimate Bliss). Alas, without the forty-eight great vows of Amitabha Buddha (the Buddha of Immeasurable Life), the teachings of the Western Pure Land would have no way to begin. Without Shakyamuni Tathagata expounding the various scriptures, the vows of Amitabha Buddha would have no way to be transmitted to the world. The former Buddha
作愿於前。后佛說經於後。此道章明著較可信無疑。然而多門之法。或擇之而不精。精詳之士。或傳之而未習。譬之肘后之方 載聞簡牘。有擇之而精。傳之而習。以開后悟。此恩此施。顧與制是方於心載是方于書。其厚薄何如哉。惟茲修行安養之方。無量壽佛實制之。釋迦如來實筆之。擇之傳之習之。以貽後人者。東晉遠公其人也。西湖秀士李濟。予同年執友。樂清令尹李公素。見素之子遭家多難。幼失所怙。兩罹鼓盆。孤苦之中坐進此道。曩從證通主人師友。為西資社。蓋有意乎遠公之遺法也。三年于茲。來者益盛。凡預此社。而精進不懈者。奇祥異睹。妙果殊證。如經所說。往往有之。則同社相與。稱頌自慶。益期進修。李君唯念凡今若此。雖前佛后佛開大法門。而遠公之德。其何可遂忘。退而考諸傳記。作禮文一通以示同志(予)輒為識其始末。因為之言曰。堯舜禹湯文武周公之道。得仲尼而後明。至於㳂仲尼之所傳。以深入乎數聖人之道。而為後人之資者。孟軻氏其人也。以西方教法觀之。則遠公者猶吾儒之孟子耳。子其何嫌。雖然李君之是文也。固將尊其所以為遠公者。則遂從而學之。如吾儒之於孟子哉。若夫且拜且誦。而徒為觀美焉。非李之所祈望于同社者也。乾道二祀四月望序。
稱讚凈土海
【現代漢語翻譯】 現代漢語譯本： 發願要在佛前。後來的佛在後面宣說經典。這條道路的章法明白，著實可信無疑。然而眾多的法門，有人選擇卻不夠精細。精通詳盡的人士，或許傳授卻不夠熟悉。好比是《肘後備急方》，記載在簡牘之上。有人選擇它而且精細，傳授它而且熟悉，用來開啟後人的覺悟。這份恩情這份施捨，與用心製作藥方、用書本記載藥方相比，哪一個更厚重呢？只有這修行安養的方法，《無量壽經》確實記載了它，釋迦如來確實書寫了它，選擇它、傳授它、學習它，用來留給後人的人，就是東晉的遠公（慧遠大師）。西湖的秀才李濟，是我的同年好友。樂清的縣令李公素，是李濟的兒子，遭遇家庭多難，年幼喪父，兩次經歷喪妻之痛，在孤苦之中開始修習這個法門。之前跟隨證通主人學習，作為西資社的一員，大概是有意繼承遠公的遺法吧。三年以來，來的人越來越多了。凡是參與這個社團，而且精進不懈怠的人，奇特的祥瑞景象，美妙的果報證悟，如同經典所說，常常有這樣的事情發生。於是同社的人互相稱讚慶賀，更加期望精進修行。李君只是想到如今的情況是這樣，即使前佛后佛開啟大法門，而遠公的恩德，又怎麼可以忘記呢？退而考察各種傳記，作了一篇禮文來展示給同志們，我於是記載它的始末，因此為他說：『堯舜禹湯文武周公的道，得到仲尼（孔子）之後才得以彰明。至於沿著仲尼所傳授的，來深入到幾位聖人的道，而作為後人的借鑑的人，就是孟軻（孟子）了。』用西方教法來看，那麼遠公就像我們儒家的孟子一樣啊。你還有什麼嫌疑呢？雖然李君的這篇文章，本來就是要尊崇遠公之所以成為遠公的原因，那麼就應該跟隨著學習他，如同我們儒家對待孟子一樣啊。至於只是拜一拜、誦一誦，而只是爲了觀賞美好，這不是李君所期望于同社的人的。乾道二年四月既望日序。
稱讚凈土海
【English Translation】 English version: Making vows before the Buddha. Later Buddhas preach the sutras afterward. The principles of this path are clear and undoubtedly trustworthy. However, among the many Dharma doors, some choose without sufficient precision. Those who are thorough and detailed may not be familiar with transmitting it. It is like the 'Formulas to Keep Handy' which is recorded on bamboo slips. Some choose it with precision and transmit it with familiarity, to enlighten later generations. This kindness, this bestowal, compared to devising the formula in the heart and recording it in a book, which is more profound? Only this method of cultivating peaceful repose, Amitabha Buddha truly established it, Shakyamuni Tathagata truly wrote it down, choosing it, transmitting it, learning it, to leave it to later people, is Master Yuan (Venerable Huiyuan) of the Eastern Jin Dynasty. Li Ji, a scholar of West Lake, is my fellow examinee and friend. Li Gongsu, the magistrate of Yueqing, is Li Ji's son, who encountered many family hardships, losing his father at a young age, and twice experiencing the grief of losing his wife. In his loneliness, he began to practice this Dharma door. Previously, he studied with Master Zhengtong, as a member of the Western Resources Society, probably intending to inherit Master Yuan's legacy. For three years now, more and more people have come. All those who participate in this society and are diligent and unremitting, have seen extraordinary auspicious signs and attained wonderful fruits of realization, as the sutras say, often such things occur. Therefore, the members of the society praise and congratulate each other, and further aspire to diligent practice. Li Jun only thinks that the current situation is like this, even though former Buddhas and later Buddhas open the great Dharma door, how can Master Yuan's virtue be forgotten? Retreating to examine various biographies, he composed a eulogy to show to his comrades. I then recorded its beginning and end, and therefore said to him: 'The Way of Yao, Shun, Yu, Tang, Wen, Wu, and the Duke of Zhou, was only clarified after Confucius. As for those who followed what Confucius transmitted, to deeply penetrate the Way of several sages, and to serve as a resource for later generations, it is Mencius.' Looking at it from the perspective of the Western teachings, then Master Yuan is like Mencius of our Confucianism. What doubts do you still have? Although Li Jun's article is originally intended to honor what made Master Yuan who he was, then one should follow and learn from him, just as we Confucians treat Mencius. As for merely bowing and reciting, and only for admiring beauty, this is not what Li Jun hopes for from the members of the society. Written on the fifteenth day of the fourth month of the second year of the Qiandao era.
Praising the Pure Land Sea
眾詩序
府判方楶
凈土與娑婆。凡聖對治之法也。以苦樂言之。則凈土樂而娑婆苦。以清濁言之。則凈土清而娑婆濁。以壽夭死生言之。則凈土壽而常生。娑婆夭而必死。然眾生多沉滯于娑婆之境。而罕有知往生凈土之路者。亦以其業報所蔽之耳。釋迦法王。為此土教化之導師彌陀世尊。為彼方接引之慈父而眾聖群賢。又發明釋迦彌陀之大愿。指示眾生。使修凈業為超脫輪迴之計。若乃娑婆煩惱之纏縛。凈土莊嚴之境界。如來經旨開喻甚明。諸上善人闡揚尤著。今李子濟。從而為稱讚詩。擬諸詠史。凡若干篇。一披卷帙。則彌陀海眾凈土勝境。如在目前。使人心開意悟即愿往生。則子濟開導群迷。其功豈淺淺哉。子濟儒家者流。四世登科有聲士類。來處清白。兼通佛理。凡留心於西方之教。如饑之必食渴之必飲夏之葛冬之裘。有不能自已者。蓋地可動金可革。而子濟信心堅固。截然不撓。則他世化生。必為九品會中之人矣。楶因敬覽。謹隨喜而為之序云。
西歸蓮社敘
月堂法師惠詢
昔廬山遠法師。偕慧持曇順。結劉遺民雷次宗周續之一十八人。並同志一百二十有三人。修凈業以西歸為盟。號白蓮社焉。自此厭娑婆忻凈域者。繼踵其修。故晉宋之世至於隋唐。高僧賢士世世行之。
由是臨終。有見乘紫金臺者。有銀臺金蓮者。有祥光異瑞者。有聽空聲讚歎者。有聞異香盈室者。至有目系彌陀行來迎者。徴感非一詳于本傳。故我皇朝林下高人都邑賢哲。忻樂精修猶為特盛。矧茲小庵溪聲繞屋。松翠凝門。池凈紅蓮。水涵皓月。境靜地幽。車馬之塵不到。則可以策勵進行。為此身孕質青蓮之託也。謹遵先范募一十八人。爲念佛三昧西歸蓮社。須端方貞亮。始終無易節者。請得預焉。建社主庵(行因)謹募。住持延慶寺月堂(惠詢)勸緣書。
刊往生行愿略傳序
鎧庵居士吳克己
余嘗考前代士夫學出世法。能知如來設教本意。不為空有所陷者。在晉則有若劉仲思。在唐則有若柳子厚。在我朝則有若楊次公。仲思入遠公蓮社。臨終唯請僧。讀無量壽法華二經。子厚作無姓和尚碑。稱其止讀法華經。且指極樂土正路為生物所歸。次公作天臺無相院碑。亦稱智者大士建化天臺。以法華三昧為極致。以安養國土為依歸。蓋不讀法華。則無以明我心本具妙法。不生安養。則無以證我心本具妙法。如來諄諄示誨。智者懇懇洪經。乃知佛祖垂慈初無異轍也。今代士夫。棲心佛乘。力求出離者。固不為少矣。然為異見所奪者。尚未免焉。印公法師。勸發信士。捐金鏤木。流佈慈雲懺主凈土行愿法
【現代漢語翻譯】 現代漢語譯本 因此，在臨終之際，有人見到阿彌陀佛乘坐紫金臺前來迎接，有人見到銀臺和金蓮，有人見到祥光和奇異的瑞兆，有人聽到空中讚歎的聲音，有人聞到充滿房間的奇異香味，甚至有人親眼看到阿彌陀佛行走而來迎接。這些感應的徵兆不止一種，詳細記載在本傳中。因此，我朝的隱居高僧和都市賢哲，都非常歡喜和努力地修行凈土法門，這種情況尤其盛行。更何況這裡是小庵，溪水環繞房屋，蒼翠的松樹凝聚在門前，池塘清澈，紅蓮盛開，水中倒映著皎潔的月亮，環境清靜幽深，沒有車馬的喧囂。因此，可以勉勵自己精進修行，將此身寄託于青蓮之中。我謹遵先輩的規範，招募十八人，成立唸佛三昧西歸蓮社。要求社員品行端正，貞潔明亮，始終如一，沒有改變節操的人，請允許他們加入。建社發起人庵主（行因），謹此招募。住持延慶寺的月堂（惠詢）勸募並書寫。
《刊往生行愿略傳序》
鎧庵居士吳克己
我曾經考察前代士大夫學習出世之法，能夠了解如來設立教法的本意，不被空無所迷惑的人。在晉朝有劉仲思，在唐朝有柳宗元，在我朝有楊次公。劉仲思加入慧遠（遠公）的蓮社，臨終時只請僧人誦讀《無量壽經》（Anantamukhaparikrama Sutra）和《法華經》（Saddharma Puṇḍarīka Sūtra）二經。柳宗元作《無姓和尚碑》，稱讚他只讀《法華經》，並且指明極樂凈土是眾生歸宿的正路。楊次公作《天臺無相院碑》，也稱讚智者大師（智顗，Zhiyi）在天臺山建立教化，以《法華經》的三昧為極致，以安養國土為歸宿。大概不讀《法華經》，就無法明白我心本具的妙法；不往生安養凈土，就無法證悟我心本具的妙法。如來諄諄教誨，智者大師懇切地弘揚經典，才知道佛祖垂慈的教導，從始至終沒有不同。當今時代的士大夫，棲心於佛法，努力尋求出離的人，固然不少。然而被不同見解所迷惑的人，仍然不能避免。印光法師（Yinguang），勸導信徒，捐獻金錢雕刻木板，廣泛流佈慈雲懺主（Ziyun）的凈土行愿法門。
【English Translation】 English version Therefore, at the time of death, some see Amitabha (Amitābha) coming to greet them on a purple-gold platform, some see silver platforms and golden lotuses, some see auspicious light and extraordinary omens, some hear voices of praise in the air, some smell strange fragrances filling the room, and some even see Amitabha (Amitābha) walking to greet them. These signs of response are not unique, and are detailed in the original biography. Therefore, the reclusive monks and virtuous scholars of our dynasty are very happy and diligently cultivate the Pure Land Dharma, and this situation is particularly prevalent. Moreover, this is a small hermitage, with streams surrounding the house, and lush green pines gathering in front of the door. The pond is clear, with red lotuses in full bloom, and the bright moon is reflected in the water. The environment is quiet and secluded, and the dust of carriages and horses does not reach here. Therefore, one can encourage oneself to practice diligently and entrust this body to the blue lotus. I respectfully follow the norms of my predecessors and recruit eighteen people to form the Nianfo Samadhi (nianfo sanmei) Western Return Lotus Society. Members are required to be upright, chaste, and consistent, without changing their integrity. Please allow them to join. The founder of the society, the abbot of the hermitage (Xingyin), hereby recruits. The abbot of Yanqing Temple, Yuetang (Huixun), persuades and writes.
Preface to the Publication of 'Brief Biographies of Aspiring to Rebirth'
Layman Wu Keji of Kai'an
I have examined the scholars of previous generations who studied the Dharma of transcending the world, and who were able to understand the original intention of the Tathagata (Tathāgata) in establishing the teachings, and who were not confused by emptiness. In the Jin Dynasty, there was Liu Zhongsi; in the Tang Dynasty, there was Liu Zongyuan; and in our dynasty, there was Yang Cigong. Liu Zhongsi joined the Lotus Society of Huiyuan (Yuan Gong), and at the time of death, he only asked monks to recite the Anantamukhaparikrama Sutra and the Saddharma Puṇḍarīka Sūtra. Liu Zongyuan wrote the 'Stele of the Nameless Monk', praising him for only reading the Saddharma Puṇḍarīka Sūtra, and pointing out that the Pure Land of Ultimate Bliss is the right path for beings to return to. Yang Cigong wrote the 'Stele of the Wuxiang Temple of Tiantai', also praising the Great Master Zhiyi (智顗) for establishing teachings on Mount Tiantai, taking the samadhi (sanmei) of the Saddharma Puṇḍarīka Sūtra as the ultimate, and taking the Land of Peaceful Nurturing as the refuge. Generally, without reading the Saddharma Puṇḍarīka Sūtra, one cannot understand the wonderful Dharma inherent in my mind; without being reborn in the Pure Land of Peaceful Nurturing, one cannot realize the wonderful Dharma inherent in my mind. The Tathagata (Tathāgata) earnestly taught, and the Great Master Zhiyi (智顗) sincerely promoted the scriptures, and it is known that the compassionate teachings of the Buddhas and Patriarchs have never been different from beginning to end. In this era, there are indeed many scholars who dwell in the Buddha-vehicle and strive for liberation. However, those who are confused by different views are still unavoidable. Dharma Master Yinguang (印光), encouraged believers to donate money to carve wooden blocks and widely disseminate the Pure Land practices and vows of the Master Ziyun (慈雲).
門及略傳。其殆有意救斯弊乎(余)聞之喜而不寐。遂捃摭三君子言行。為作證明。庶實心賢達。知有佛法正宗。相與造修。俱脫苦輪云爾。彼為獅子身中蟲。自食獅子肉。雖南陽國師復生。亦無可柰何者(余)言尚奚施耶。
廬山白蓮社誓文
東晉逸士劉遺民
朝士謝靈運高人劉遺民等。一百二十三人為蓮社。令遺民著誓辭。其辭曰。維歲在攝提格。七月戊辰朔二十八日乙未。法師釋慧遠。真感幽奧。霜懷特發。乃延命同志。息心貞信之士百有二十三人。集於廬山之陰般若臺精舍阿彌陀像前。率以香華敬薦而誓焉。惟斯一會之眾。夫緣化之理既明。則三世之傳顯矣。遷感之數既符。則善惡之報必矣。推交臂之潛淪。悟無常之期切。審三報之相催。知險趣之難拔。此其同志諸賢。所以夕惕宵勤仰思攸濟者也。蓋神者可以感涉。而不可跡求。必感之有物。則幽路咫尺。荷求之無生。則渺茫何津。今幸以不謀。而僉心西境。叩篇開信。亮情天發。乃機象通於寢夢。忻歡百于子來。於是靈圖表暉。景侔神造。功由理諧。事非人運。茲實天啟其誠。冥運來萃者矣。可不克心克念。重精疊思。以凝其慮哉。然其景續參差。功福不一。雖晨祈云同。而夕歸攸隔。即我師友之眷。良可悲矣。是以慨焉。胥命整矜法
【現代漢語翻譯】 現代漢語譯本：他大概有意糾正這種弊端吧？我聽了之後高興得睡不著覺，於是收集了這三位君子的言行，為他們作證明，希望真心向道的賢達之士，知道佛法正宗的存在，互相勉勵修行，一起脫離苦海輪迴。那些如同獅子身中的蟲子，自己吃獅子的肉，即使南陽慧忠國師（唐代禪宗大師）復生，也沒有辦法啊！我說這些還有什麼用呢？
廬山白蓮社誓文
東晉逸士劉遺民
朝士謝靈運（南朝宋詩人），高人劉遺民（東晉隱士）等一百二十三人組成了白蓮社。讓劉遺民撰寫誓詞。誓詞說：在太歲在攝提格（寅年），七月戊辰朔二十八日乙未，法師釋慧遠（東晉僧人），真誠地感悟幽深的道理，特別抒發內心的情懷，於是邀請志同道合，能夠息滅妄心、堅守真信的士人一百二十三人，聚集在廬山之陰的般若臺精舍阿彌陀佛像前，用香和花虔誠地敬獻併發誓。我們這次集會的大眾，緣起和教化的道理既然已經明白，那麼過去、現在、未來三世的傳承就顯現了。遷流感應的規律既然相符，那麼善惡的報應就必定存在。推究人與人之間交錯相遇而又沉淪的現象，領悟到無常的期限是如此緊迫，審視善惡果報互相催促，知道脫離險惡的境地是多麼困難。這就是我們這些志同道合的賢士，之所以早晚警惕勤勉，仰望思念能夠得到救濟的原因啊。神靈可以被感應而有所涉入，卻不可以被尋跡追求。如果感應的對象是真實存在的，那麼通往幽冥的道路就近在咫尺；如果追求的是無生之境，那麼就會感到茫然不知方向。現在有幸在沒有預謀的情況下，大家一致嚮往西方極樂世界，打開經篇而生起信心，坦誠心意而自然流露，於是吉祥的徵兆在夢中顯現，喜悅的心情超過了子來（春秋時期魯國人，孔子的弟子）。因此，靈異的影象顯現光輝，景象如同神靈創造，功德源於道理的和諧，事情不是人力所能運作的。這實在是上天開啟了我們的誠心，冥冥之中聚集了我們。怎能不剋制自己的心念，重視精進和反覆思考，來凝聚我們的思慮呢？然而，我們修行的境界有深有淺，功德和福報也不一樣，即使早晨一起祈願，晚上歸宿的地方卻各不相同，即使是我們師友之間的情誼，也實在令人感到悲傷啊！因此，我們慨嘆不已，共同整肅身心，遵循佛法
【English Translation】 English version: Was he perhaps intentionally trying to correct this abuse? I heard of it and was so happy that I couldn't sleep. So I collected the words and deeds of these three gentlemen to testify for them, hoping that sincere and virtuous people would know that there is a true tradition of Buddhism, encourage each other to cultivate, and escape the cycle of suffering together. Those who are like worms in the body of a lion, eating the lion's flesh themselves, even if National Teacher Huizhong of Nanyang (a Chan master of the Tang Dynasty) were to be reborn, there would be no way to help them! What use is there for me to say anything more?
Vow of the White Lotus Society of Mount Lu
Liu Yimin, a Recluse of the Eastern Jin Dynasty
The court official Xie Lingyun (a poet of the Southern Dynasties Song Dynasty), the eminent person Liu Yimin (a recluse of the Eastern Jin Dynasty), and 123 others formed the White Lotus Society. They had Liu Yimin write the vow. The vow says: In the year when the Jupiter is in Sheti Ge (the year of Yin), on the twenty-eighth day of the seventh month, the day of Yiwei following the new moon of Wuchen, the Dharma Master Shi Huiyuan (a monk of the Eastern Jin Dynasty), sincerely realized the profound principles and specially expressed his inner feelings. Therefore, he invited 123 like-minded scholars who could extinguish delusional thoughts and uphold true faith to gather in front of the image of Amitabha Buddha at the Prajna Terrace Vihara on the Yin side of Mount Lu, and reverently offered incense and flowers and made a vow. Since the principles of origination and edification are already clear to this assembly, the transmission of the past, present, and future three worlds is manifested. Since the laws of transmigration and response are consistent, the retribution of good and evil will surely exist. Investigating the phenomenon of people meeting and sinking into samsara, realizing that the deadline of impermanence is so urgent, examining the mutual urging of good and evil karmic retributions, and knowing how difficult it is to escape from dangerous realms, this is why we, these like-minded virtuous people, are vigilant and diligent day and night, looking up and thinking about how to be saved. The spirits can be sensed and involved, but cannot be traced and sought. If the object of the sensation is real, then the road to the underworld is close at hand; if one pursues the realm of non-birth, then one will feel lost and directionless. Now, fortunately, without prior consultation, everyone unanimously yearns for the Western Pure Land, opens the scriptures and generates faith, and expresses their sincere intentions naturally. Thus, auspicious omens appear in dreams, and the joy exceeds that of Zilai (a person from the state of Lu during the Spring and Autumn period, a disciple of Confucius). Therefore, spiritual images manifest radiance, and the scene is like a divine creation. Merit comes from the harmony of principles, and things cannot be operated by human power. This is truly that Heaven has opened our sincerity and gathered us in the dark. How can we not restrain our thoughts, value diligence and repeated thinking, to concentrate our thoughts? However, the levels of our practice are deep and shallow, and the merits and blessings are also different. Even if we pray together in the morning, the places where we return in the evening are different. Even the friendship between our teachers and friends is truly sad! Therefore, we sigh with emotion, and together we rectify our bodies and minds and follow the Dharma.
堂。等施一心。亭懷幽極。誓茲同人。俱游絕域。其有警出絕倫首登神界。則無獨善於云嶠。忘兼全于幽谷。先進之與后升。勉思匯征之道。然後妙觀大儀。啟心貞照。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。體妄安而彌穆。心超樂以自怡。臨三塗而緬謝。傲天宮而長辭。紹眾靈之繼軌。指太息以為期。究茲道也。豈不洪哉。並棄世榮慕西方之訓。終時各感佛來迎也。
東海若
禮部柳子厚
東海若陸游。登孟諸之阿。得二瓠焉。刳而振其犀以嬉。取海水雜糞壤蟯蛔而實之。臭不可當也。窒以密石。舉而投之海。逾時焉而過之曰。是故棄糞耶。其一徹聲而呼曰。我大海也。東海若呀然笑曰。怪矣今夫大海。其東無東其西無西。其北無北其南無南。旦則浴日而出之。夜則滔列星涵太陰。揚陰火珠寶之光以為明。其塵霾之。雜不處也。必泊之西澨。故其大也。深也潔也光明也。無我若者。今汝海之棄滴也。而與糞壤同體。臭朽之與曹。蟯蛔之與居。其狹咫也。又冥暗若是而同之海。不亦羞而可憐哉。子欲之乎。吾將為汝抉石破瓠。蕩群穢于大荒之島。而同子于向之所陳者可乎。糞水泊然不悅曰。我固同矣。吾又何求于若。吾之性也。亦若是而已矣。穢者自穢
【現代漢語翻譯】 現代漢語譯本 堂。愿我們都能一心向善，如同身處清幽至極的亭臺，立誓與同道之人，一同遊歷超脫塵世的境界。若有人才智超群，率先進入神界，切不可只顧自己在雲端享受，而忘記了幽谷中尚未得渡的同伴。先得道者與后得道者，應努力思考匯合前進的道路。然後以微妙的智慧觀察宇宙的規律，以純正的心啟迪真知。用覺悟來更新認知，用變化來提升境界。在河流中央的芙蓉花旁休憩，在珍貴的樹木下吟詠歌唱。身披彩雲般的衣裳，飄遊於四面八方，沐浴著芬芳的清風，度過漫長的歲月。身體安於虛妄，內心平靜而莊嚴，心靈超越世俗的快樂，感到無比的自在。面對三塗（地獄）之路，我們應深切地懺悔，對天宮的奢華生活，永遠地告別。繼承眾神的遺志，以長久的嘆息作為期限。探究這條道路，是多麼的偉大啊！讓我們一同拋棄世俗的榮華，嚮往西方的極樂世界，期望臨終之時，都能感受到佛陀前來迎接。
東海若（海神名） 禮部柳子厚（柳宗元，字子厚）
東海若陸游，登上孟諸（古澤藪名）的岸邊，得到了兩個葫蘆。他挖空葫蘆，搖動其中的犀角來玩耍。然後取來海水，混雜著糞土、蟯蟲、蛔蟲，填充到葫蘆里，臭氣熏天。他用嚴密的石頭堵住葫蘆口，舉起葫蘆扔到海里。過了一段時間，他經過那裡，說道：『這是丟棄糞便嗎？』其中一個葫蘆發出清晰的聲音，呼喊道：『我就是大海啊！』東海若驚訝地笑著說：『奇怪啊！如今的大海，它的東邊沒有東，它的西邊沒有西，它的北邊沒有北，它的南邊沒有南。早晨，太陽從海中升起；夜晚，大海容納著星辰和月亮。它揚起陰火和珠寶的光芒作為照明。那些塵土和污垢，是不能在海中停留的，必定會被衝到西邊的海灘上。所以大海是多麼的廣大、深邃、潔凈、光明啊！沒有什麼能比得上我。如今你只是大海中被丟棄的一滴水，卻與糞土同體，與腐臭為伍，與蟯蟲、蛔蟲同居，你的狹小隻有咫尺，又是如此的黑暗，卻要與大海相提並論，難道不感到羞愧和可憐嗎？你想要改變嗎？我將為你鑿開石頭，打破葫蘆，將所有的污穢衝到荒涼的海島上，讓你變得像我剛才所描述的那樣，可以嗎？』糞水泊然不悅地說：『我本來就是這樣的，我還有什麼要求於你呢？這就是我的本性，也只能是這樣了。污穢的東西自然是污穢的。』
【English Translation】 English version Hall. May we all be single-minded in goodness, as if in a pavilion of utmost serenity, vowing with fellow practitioners to journey together to a realm beyond the mundane. Should anyone be exceptionally talented, ascending first to the divine realm, let them not selfishly enjoy the clouds alone, forgetting those still in the secluded valley awaiting deliverance. Those who attain enlightenment first and those who follow should strive to contemplate the path of convergence. Then, with subtle wisdom, observe the laws of the universe, and with a pure heart, enlighten true knowledge. Use awakening to renew cognition, and use transformation to elevate the realm. Rest by the lotus flowers in the middle of the river, and chant poems under the precious trees. Adorned in cloud-like garments, drift in all directions, bathing in fragrant breezes, and spend endless years. The body rests in illusion, the heart peaceful and solemn, the mind transcends worldly pleasures, feeling boundless contentment. Facing the Three Paths (of Hell), we should deeply repent, and bid farewell forever to the luxurious life of the heavenly palace. Inherit the legacy of the spirits, taking long sighs as the limit. Exploring this path, how grand it is! Let us together abandon worldly glory, yearn for the Western Paradise, and hope that at the end of our lives, we can feel the Buddha coming to greet us.
Dong Hai Ruo (Name of a sea god) Liu Zihou of the Ministry of Rites (Liu Zongyuan, courtesy name Zihou)
Dong Hai Ruo, Lu You, ascended the banks of Mengzhu (name of an ancient marsh), and obtained two gourds. He hollowed out the gourds and played by shaking the rhinoceros horn inside. Then he took seawater, mixed with dung, pinworms, and roundworms, and filled the gourds, the stench was unbearable. He sealed the gourd mouths with tight stones, lifted the gourds and threw them into the sea. After some time, he passed by there and said, 'Is this discarding filth?' One of the gourds emitted a clear sound, shouting, 'I am the sea!' Dong Hai Ruo laughed in surprise and said, 'Strange! Now the sea, its east has no east, its west has no west, its north has no north, its south has no south. In the morning, the sun rises from the sea; at night, the sea contains the stars and the moon. It raises the light of yin fire and jewels as illumination. Those dust and dirt cannot stay in the sea and must be washed to the western beach. So how vast, deep, clean, and bright the sea is! Nothing can compare to me. Now you are just a discarded drop of water in the sea, but you are one with dung, you are with decay, you live with pinworms and roundworms, your narrowness is only a foot, and you are so dark, but you want to be compared with the sea, don't you feel ashamed and pitiful? Do you want to change? I will chisel open the stone for you, break the gourd, and wash all the filth to the desolate island, so that you can become like what I just described, okay?' The dung water said unhappily, 'I am already like this, what else do I ask of you? This is my nature, and it can only be like this. Filthy things are naturally filthy.'
。不足以害吾潔。狹者自狹。不足以害吾廣。幽者自幽。不足以害吾明。而穢亦海也。狹幽亦海也。突然而往。于然而來。孰非海者。子去矣。無亂我。其一聞若之言。號而祈曰。吾毒是久矣。吾以為是固然不可異也。今子告我以海之大。又目我以故海之棄糞也。吾愈急焉。涌吾沫不足以發其窒。旋吾波不足以穴瓠之腹也。就能之窮歲月耳。愿若幸而哀我哉。東海若乃抉石破瓠。投之孟諸之陸。蕩其穢于大荒之島。而水復于海。盡得向之所陳者焉。而向之一者。終與臭腐處而不變也。今有為佛者。二人同出于毗盧遮那之海。而泊於五濁之糞。而幽於三有之瓠。而窒于無明之石。雜於十二類之蟯蛔。人有問焉。其一人曰。我佛也。毗盧遮那五濁三有無明十二類皆空也。一切無善無惡。無因無果。無修無證。無佛無眾生。皆無焉。吾何求也。問者曰。子之所言性也。有事焉。夫性與事一而二。二而一者也。子守一而定。則大患者至矣。其人曰。子去矣。無亂我。其一人曰。嘻吾毒之久矣。吾盡吾力。而不足以去無明。窮吾智。而不足以超三有離五濁。而異夫十二類也。就能之。其大小劫之多不可知也。若之何。問者乃為陳西方之事。使修唸佛三昧一空有之說。於是聖人憐之。接而致之極樂之境。而得以去群惡。集萬行居聖
者之地。同佛知見矣。向之一人者。終與十二類同而不變也。夫二人之相違也。不若二瓠之水哉。今不知去一而取一。甚矣。
東海若后跋(二家)
東坡橘洲
軾久欲書柳子厚所作東海若一篇。刻之而置之凈住院無量壽佛堂中。元祐六年二月九日。與海陵曹輔。開封劉季孫。永嘉侯臨。會堂下。遂書以遺僧從本使刻之。眉山蘇軾記。
凈土之旨。無善惡無取捨無靜亂無男女。一念真正。決定往生。或者置疑于其間。先佛豈不能也。柳子厚東海若。是亦子莊子亡羊之詞。吾能自信不疑。何慮凈土之不生也。為普照書此。為來者勸。紹熙五年三月望。橘洲老衲(寶曇)敬書。
右東海若一篇。誠為樂邦文類之冠。本朝東箂(呂祖謙)集。麗澤文粹。亦曾編入。竊恐呂公。徒愛西方之文。未必履行西方之行而作西方之歸也。嗚呼昔人。以凈土為誕妄。柳公故作斯文以譏其失。大哉。達佛旨者也。近世沮茲道者猶多。豈不愧於柳乎。愚頃過霅上。于李子濟家。得東坡碑刻及跋文。乃知前輩高明亦有賞音者。今並橘洲之跋。以刊之。庶發人之深信也。
吊武侍御畫佛文
文公韓愈
侍御武君。當年喪其配。斂其遺服櫛珥鞶帨于篋。月旦十五日。則一出而陳之。抱嬰兒以泣。
【現代漢語翻譯】 現代漢語譯本：這些人所處之地，與佛的知見相同了。如果其中有一個人，最終也會和十二類眾生一樣，不會改變。這兩個人的想法相互違背，還不如兩個葫蘆里的水呢。現在不知道捨棄一個而選擇另一個，真是太糊塗了。
東海若后跋 (二家)
東坡橘洲
我蘇軾一直想書寫柳宗元所作的《東海若》這篇文章，把它刻在凈住院無量壽佛堂中。元祐六年二月九日，與海陵曹輔、開封劉季孫、永嘉侯臨，在佛堂下相會，於是書寫這篇文章留給僧人從本，讓他刻印。眉山蘇軾 記。
凈土的宗旨，沒有善惡，沒有取捨，沒有安靜和混亂，沒有男女的分別。只要一念真正，就決定能夠往生。或許有人對此表示懷疑，難道先佛不能做到嗎？柳宗元的《東海若》，也像是莊子《亡羊》的寓言。我能夠自信不疑，還擔心不能往生凈土嗎？爲了普照書寫這些，爲了後來的人勸勉。紹熙五年三月望日，橘洲老衲(寶曇) 敬書。
右邊是《東海若》這篇文章，確實是往生極樂世界文章中的翹楚。本朝東萊(呂祖謙)所編的《麗澤文粹》，也曾經收錄。我私下擔心呂公，只是喜愛西方的文章，未必會實踐西方的修行，從而往生西方極樂世界。唉，過去的人，認為凈土是荒誕虛妄的，柳宗元故意寫這篇文章來譏諷他們的錯誤。真是偉大啊，通達佛的旨意的人啊。近世阻撓這個法門的人還很多，難道不應該對柳宗元感到慚愧嗎？我以前路過霅上，在李子濟家，得到東坡的碑刻和跋文，才知道前輩高明的人也有欣賞柳宗元文章的。現在把橘洲的跋文一起刊刻，希望能夠啓發人們的深刻信心。
吊武侍御畫佛文
文公 韓愈
侍御武君，當年喪失了他的妻子，把她遺留的衣服、梳子、耳環、腰帶等放在箱子里。每個月初一和十五，就拿出來陳列，抱著嬰兒哭泣。
【English Translation】 English version: These are the places where those who dwell are of the same understanding and vision as the Buddha. If there is one among them, he will ultimately be the same as the twelve categories of beings and will not change. The disagreement between these two people is not as simple as the water in two gourds. Now, not knowing to discard one and choose the other is truly foolish.
Postscript to 'Dong Hai Ruo' (Two Schools)
Dongpo, Orange Isle
I, Su Shi, have long desired to write Liu Zongyuan's 'Dong Hai Ruo' and have it engraved in the Hall of Immeasurable Life Buddha in the Jingzhu Monastery. On the ninth day of the second month of the sixth year of Yuanyou, I met with Cao Fu of Hailing, Liu Jisun of Kaifeng, and Marquis Lin of Yongjia under the hall. So I wrote this article and left it to the monk Congben to have it engraved. Recorded by Su Shi of Meishan.
The essence of Pure Land is without good or evil, without acceptance or rejection, without stillness or chaos, without male or female. With one truly sincere thought, one is assured of rebirth. Perhaps some may doubt this, but is it that the Buddhas of the past could not achieve this? Liu Zongyuan's 'Dong Hai Ruo' is like Zhuangzi's parable of the lost sheep. If I can have unwavering faith, why worry about not being reborn in the Pure Land? Written for Puzhao, to encourage those who come after. Respectfully written by the old monk (Bao Tan) of Orange Isle on the fifteenth day of the third month of Shaoxi five years.
The 'Dong Hai Ruo' on the right is indeed the crown jewel of writings about the Land of Bliss. It was also included in the 'Lizhe Wencui' compiled by Donglai (Lü Zuqian) of this dynasty. I secretly worry that Lord Lü only loves the writings of the West, but may not practice the practices of the West, thus achieving rebirth in the Western Land of Ultimate Bliss. Alas, people of the past considered Pure Land to be absurd and false, and Liu Zongyuan deliberately wrote this article to ridicule their mistakes. How great is he, one who understands the Buddha's intent. In recent times, there are still many who obstruct this path. Shouldn't they be ashamed of Liu? I once passed by Zhushang and obtained Dongpo's inscription and postscript at the home of Li Zijii. Only then did I realize that enlightened predecessors also appreciated Liu Zongyuan's writings. Now, I am engraving the postscript of Orange Isle together with it, hoping to inspire people's deep faith.
Lament for Attendant Censor Wu's Painting of the Buddha
Written by Han Yu, Duke Wen
Attendant Censor Wu, in the year he lost his wife, placed her remaining clothes, comb, earrings, and belt in a box. On the first and fifteenth of each month, he would take them out and display them, holding his infant and weeping.
有為浮屠之法者。造武氏而諭之曰。是豈有益耶。吾師云。人死則為鬼。鬼且復為人。隨所積善惡受報。環復不窮也。極西方有佛焉。其土大樂。親戚姑能相。為圖是佛而禮之。愿其往生。莫不如意。武君撫然辭曰。吾儒者其可以為是。既又逢月旦十五日。復出其篋實而陳之。抱嬰兒以泣。殆而悔曰。是真何益也。吾不能了釋氏之信不。又安知其不果然。於是悉出其遺服櫛𤧑。合若干種。就浮屠師。請圖前所謂佛者。浮屠師受而圖之。韓愈聞而吊之曰。晢晢兮目存。丁寧兮耳言。忽不見兮不聞。奔誰窮兮本源。圖西佛兮道予勤。以妄塞悲兮慰新魂。嗚呼柰何兮吊以茲文。
韓文公。以平時排佛之心。而作此文。有所謂以妄塞悲之語宜也。雖然彼徒知妄之為非。意以斥佛。殊不知妄亦有合於教意。且夫第一義諦一法不可得。則凡佛之所以為像。教之所以為言。與夫今凈土之所以為門。莫非妄也。茍濟于道。孰曰非乎。然則文公之說。未必非陽抑而陰助之耳。則今類見於此。亦宜也。
結社法集文
通慧僧錄贊寧
晉宋間有廬山慧遠法師。化行潯陽。高士逸人。輻湊于東林。皆愿結香火。時雷次宗宗炳張詮劉遺民周續之等。共結白蓮華社。立彌陀像。求愿往生安養國。謂之蓮社。社之名始於此也
【現代漢語翻譯】 現代漢語譯本： 有一個信奉佛教的人，他去拜訪武氏，並勸說道：『這樣做有什麼好處呢？我的老師說，人死後會變成鬼，鬼還會再次轉世為人，根據生前所積累的善惡來接受報應，這樣循環往復沒有窮盡。極西之地有佛（Buddha，覺悟者）存在，那裡的國土非常快樂，親戚之間能夠互相看見。為您畫一幅佛像並禮拜它，祈願您往生到那個地方，沒有不遂願的。』武君聽后漠然地拒絕說：『我們這些儒生怎麼能做這種事呢？』 後來到了每月初一和十五，他又拿出自己的箱子，把裡面的東西都擺出來，抱著嬰兒哭泣，幾乎後悔地說：『這真的有什麼用呢？我不能完全相信佛教，又怎麼知道它不是真的呢？』於是他拿出所有的遺物和梳妝用具，總共有好幾種，去找僧人，請求畫出之前所說的佛像。僧人接受了他的請求並畫了佛像。韓愈（Han Yu，唐代文學家）聽說了這件事，寫了一篇文章來哀悼他，文章說：『明亮的眼睛啊，如今已經不在了；懇切的話語啊，如今已經聽不見了。忽然之間不見了啊，也聽不見聲音了，追尋他的歸宿啊，哪裡才是本源？畫西方的佛啊，告訴我你的勤奮。用虛妄來填補悲傷啊，安慰新逝的靈魂。唉，怎麼辦啊，用這篇文章來哀悼你。』 韓愈用他平時排斥佛教的心態，寫了這篇文章，所以有『用虛妄來填補悲傷』這樣的話，也是應該的。雖然他只知道虛妄是不對的，想要以此來駁斥佛教，卻不知道虛妄也有符合佛教教義的地方。要知道第一義諦（Paramārtha-satya，最高的真理）一法都不可得，那麼所有佛的造像，佛教的言語，以及現在凈土宗（Pure Land Buddhism）的往生法門，沒有不是虛妄的。如果能對修行有所幫助，誰會說它不對呢？這樣看來，韓愈的說法，未必不是表面上壓制，實際上暗中幫助罷了。那麼現在出現類似的情況，也是應該的。 結社法集文 通慧僧錄贊寧 晉宋年間有廬山慧遠法師（Huiyuan，東晉僧侶），在潯陽傳播佛法，高士和隱士都聚集到東林寺（Donglin Temple）。他們都願意結成香火之緣。當時雷次宗（Lei Cizong）、宗炳（Zong Bing）、張詮（Zhang Quan）、劉遺民（Liu Yimin）、周續之（Zhou Xuzhi）等人，共同結成了白蓮社（White Lotus Society），供奉彌陀佛像（Amitābha，阿彌陀佛），祈願往生安養國（Sukhavati，極樂凈土）。這就是蓮社（Lotus Society）的由來。
【English Translation】 English version: There was a follower of Buddhism who visited a Mr. Wu and advised him, 'What benefit is there in doing this? My teacher says that when people die, they become ghosts, and ghosts are reborn as humans again. They receive retribution according to the good and evil they have accumulated in their lives, and this cycle repeats endlessly. In the far west, there is a Buddha (Buddha, the awakened one), and his land is filled with great joy, where relatives can see each other. Have an image of this Buddha painted and worship it, wishing to be reborn there, and all your desires will be fulfilled.' Mr. Wu indifferently refused, saying, 'How can we Confucians do such a thing?' Later, on the first and fifteenth of each month, he took out his chest and displayed its contents, weeping while holding his infant, almost regretting it, saying, 'What good is this really? I cannot fully believe in Buddhism, and how do I know it is not true?' So he took out all his belongings and grooming tools, several kinds in all, and went to a Buddhist monk, requesting him to paint the Buddha he had mentioned before. The monk accepted his request and painted the image. Han Yu (Han Yu, a literary figure of the Tang Dynasty) heard of this and wrote an elegy, saying, 'Bright eyes, now gone; earnest words, now unheard. Suddenly unseen, unheard, where to seek his origin? Painting the Western Buddha, telling me of your diligence. Using delusion to fill the sorrow, comforting the newly departed soul. Alas, what can be done, using this text to mourn you.' Han Yu, with his usual anti-Buddhist sentiment, wrote this article, so it is fitting that he used the phrase 'using delusion to fill the sorrow.' Although he only knew that delusion was wrong and wanted to refute Buddhism with it, he did not know that delusion also has aspects that align with Buddhist teachings. Know that in the ultimate truth (Paramārtha-satya, the highest truth), not a single dharma can be obtained, so all images of the Buddha, the words of Buddhism, and the Pure Land (Pure Land Buddhism) methods of rebirth are nothing but delusion. If it helps in practice, who would say it is wrong? Thus, Han Yu's words may not be a suppression on the surface but an aid in secret. So it is fitting that similar situations appear now. Collected Writings on Society Formation Monk Zanning, Recorder of the Sangha of Universal Wisdom During the Jin and Song dynasties, there was the Dharma Master Huiyuan (Huiyuan, a monk of the Eastern Jin Dynasty) of Mount Lu, who propagated the Dharma in Xunyang. High-minded scholars and hermits flocked to Donglin Temple (Donglin Temple). They all wished to form a karmic connection. At that time, Lei Cizong, Zong Bing, Zhang Quan, Liu Yimin, Zhou Xuzhi, and others jointly formed the White Lotus Society (White Lotus Society), enshrining the image of Amitābha (Amitābha, the Buddha of Immeasurable Light), praying for rebirth in the Land of Bliss (Sukhavati, the Pure Land). This is the origin of the Lotus Society (Lotus Society).
。齊竟陵文宣王。募僧俗行凈住法。亦凈住社也。梁僧祐曾撰法社。建功德邑會文。歷代以來。咸就僧寺為法會社也。社之法以眾輕成一重。濟事成功。莫近於社。今之供社。共作福田。修約嚴明。愈于公法。行人互相徹勵。勤于修行。則社有生養之功大矣。近聞周鄭之地。邑社多結。守庚申會。初集鳴鐃鈸。唱佛歌贊。眾人唸佛行道。一夕不睡。以避三彭奏上帝。免注罪奪算也。然此實道家之法。往往有無知釋子。入會圖謀小利。曾不尋其根本。誤行邪法。深可痛哉。
蓮華勝會錄文
慈覺禪師宗賾
夫以念爲念以生為生者。常見之所失也。以無念為無念以無生為無生者。邪見之所惑也。念而無念生而無生者。第一義諦也。是以實際理地。不受一塵。則上無諸佛之可念。下無凈土之可生。佛事門中不捨一法。則總攝諸根。蓋有唸佛三昧。還原要術。示開往生一門。所以終日唸佛。而不乖于無念。熾然往生。而不乖于無生。故能凡聖各住自位。而感應道交。東西不相往來。而神遷凈剎。此不可得而致詰也。故經云。若人聞說阿彌陀佛。執持名號。乃至是人終時。心不顛倒。即得往生阿彌陀佛極樂國土。夫如來世尊。雖分折攝二門現居凈穢兩土。然本聖之意。豈直以娑婆國土丘陵坑坎五趣雜居。土石
【現代漢語翻譯】 現代漢語譯本：齊竟陵文宣王（Qi, Prince Wenxuan of Jingling）招募僧人和俗人推行凈住法，這就是凈住社。梁朝的僧祐（Sengyou）曾經撰寫法社文，建立功德邑會文。歷代以來，都選擇在僧寺里成立法會社。法社的規矩是用眾人的微薄之力成就一件大事，在救濟事務和成就功業方面，沒有比法社更有效的了。如今的供社，共同耕耘福田，制定的規約嚴明，勝過官府的法令。修行人互相激勵，勤奮修行，那麼法社就有了生養功德的巨大作用。最近聽說周鄭一帶，很多地方的社團都結成了守庚申會。最初集合時敲鑼打鼓，唱誦佛歌讚頌，眾人唸佛修行，整夜不睡覺，爲了避免三彭（San Peng）向天帝稟告，免於被記錄罪過和削減壽命。然而這實際上是道家的法術。往往有一些無知的僧人，加入法會是爲了圖謀小利，從不探尋其根本，錯誤地實行邪法，實在令人痛心啊。
蓮華勝會錄文
慈覺禪師宗賾（Zongze, Chan Master Cijue）
如果以『念』為『念』，以『生』為『生』，這是常見的錯誤。如果以『無念』為『無念』，以『無生』為『無生』，這是邪見的迷惑。『念』而『無念』，『生』而『無生』，才是第一義諦。因此，在實際理地上，不染一絲塵埃，那麼上面沒有諸佛可以去念，下面沒有凈土可以去生。但在佛事門中，不捨棄任何一個法門，總攝一切諸根，這其中有唸佛三昧（nianfo sanmei），是還原的要術，開示了往生的一扇門。所以終日唸佛，卻不違背無念的境界；熾盛地往生，卻不違背無生的境界。因此能夠讓凡夫和聖人各自安住于自己的位置，而感應道交；東西方不互相往來，而神識遷往凈土。這是無法用言語來辯駁的。所以經書上說：『如果有人聽聞阿彌陀佛（Amitabha）的名號，執持這個名號，乃至這個人臨終時，心不顛倒，就能往生到阿彌陀佛的極樂國土。』如來世尊雖然分折攝二門，現居凈土和穢土兩處，但本聖的意圖，難道僅僅是因為娑婆國土（Saha world）丘陵坑坎，五趣雜居，土地石
【English Translation】 English version: Prince Wenxuan of Jingling in Qi Dynasty recruited monks and laypeople to promote the Pure Dwelling Dharma, which was also known as the Pure Dwelling Society. Sengyou, a monk in the Liang Dynasty, once wrote about the Dharma Society, establishing merit-based village gatherings. Throughout the dynasties, Dharma Societies were established in monasteries. The rule of the society was to accomplish great things with the small efforts of everyone. In terms of relieving affairs and achieving accomplishments, nothing is more effective than the society. Today's offering societies jointly cultivate fields of merit, and the established rules are stricter than the laws of the government. Practitioners encourage each other and diligently cultivate, then the society will have a great effect of nurturing merit. Recently, I heard that in the areas of Zhou and Zheng, many local societies have formed Gengshen Observance Gatherings. At the beginning of the gathering, gongs and cymbals are played, and Buddhist songs and praises are sung. Everyone recites the Buddha's name and practices, staying awake all night to avoid the Three Corpses (San Peng) reporting to the Heavenly Emperor, thus avoiding being recorded for sins and having their lifespans reduced. However, this is actually a Taoist practice. Often, some ignorant monks join the gathering to seek petty gains, never exploring its roots, and mistakenly practicing evil dharmas, which is truly regrettable.
Record of the Lotus Victory Assembly
Chan Master Cijue Zongze
To take 'thought' as 'thought' and 'birth' as 'birth' is a common mistake. To take 'no-thought' as 'no-thought' and 'no-birth' as 'no-birth' is a delusion of wrong views. 'Thought' yet 'no-thought', 'birth' yet 'no-birth' is the First Principle. Therefore, in the realm of actual principle, not a speck of dust is received, so there are no Buddhas above to be mindful of, and no Pure Lands below to be born into. But within the gate of Buddhist affairs, not a single dharma is abandoned, encompassing all the senses. Among these is the Samadhi of Buddha Recitation (nianfo sanmei), the essential technique for returning to the origin, revealing a gateway to rebirth. Therefore, reciting the Buddha's name all day long does not contradict the state of no-thought; being reborn fervently does not contradict the state of no-birth. Thus, ordinary beings and sages can each abide in their own positions, and the paths of response and interaction intersect; the East and West do not travel to each other, yet the consciousness migrates to the Pure Land. This cannot be refuted. Therefore, the sutra says: 'If a person hears the name of Amitabha Buddha (Amitabha), and upholds that name, even until the end of their life, their mind will not be confused, and they will be reborn in the Land of Ultimate Bliss of Amitabha Buddha.' Although the Tathagata World Honored One manifests in both the doors of subjugation and integration, residing in both Pure and Defiled Lands, the intention of the original sage is not merely because the Saha world (Saha world) has hills and valleys, and the five realms are mixed, and the land is stone.
諸山穢惡充滿。以是為可厭。極樂世界黃金為地。行樹參空。樓聳七珍。華敷四色。以是為可忻。蓋以初心入道。忍力未淳。須托凈緣。以為增上。何則娑婆國土。釋迦已滅。彌勒未生。極樂世界。阿彌陀佛。現在說法。娑婆國土。觀音勢至。徒仰嘉名。極樂世界。彼二上人親為勝友。娑婆國土。諸魔競作。惱亂行人。極樂世界。大光明中。決無魔事。娑婆國土。邪聲雜亂。女色妖淫。極樂世界。水鳥樹林。咸宣妙法。正報清凈。實無女人。然則修行緣具。無若西方。淺信之人。橫生疑謗。竊嘗論之。此方之人。無不厭俗舍之喧煩。慕蘭若之寂靜。故有舍家出家。則慇勤讚歎。而娑婆眾苦。何止俗舍之喧煩。極樂優遊。豈直蘭若之寂靜。知出家為美。而不願往生。其惑一也。萬里辛勤。遠求知識者。蓋以發明大事。抉擇死生。而彌陀世尊。色心業勝。願力洪深。一演圓音。無不明契。愿參知識。而不欲見佛。其惑二也。叢林廣眾。皆樂棲遲。少眾道場。不欲依附。而極樂世界。一生補處。其數甚多。諸上善人。俱會一處。既欲親近叢林。而不慕清凈海眾。其惑三也。此方之人。上壽不過百歲。而童癡老耄。疾病相仍。昏沉睡眠。常居太半。菩薩猶昏隔陰。聲聞尚昧出胎。則尺璧寸陰。十喪其九。而未登不退。可謂寒心
【現代漢語翻譯】 現代漢語譯本 諸山充滿污穢和罪惡，因此令人厭惡。而極樂世界（Sukhāvatī），以黃金為地面，成行的樹木直入天空，樓閣高聳，用七寶裝飾，花朵綻放四種顏色，因此令人欣喜。這是因為初學佛道的人，忍耐的力量還不純熟，需要依靠清凈的因緣，來作為增上的助緣。 為什麼這麼說呢？因為在娑婆國土（Sahā World），釋迦牟尼佛（Śākyamuni Buddha）已經涅槃，彌勒佛（Maitreya Buddha）尚未降生。而在極樂世界，阿彌陀佛（Amitābha Buddha）現在正在說法。在娑婆國土，我們只能仰慕觀世音菩薩（Avalokiteśvara）和大勢至菩薩（Mahāsthāmaprāpta）的美名，而在極樂世界，這兩位大菩薩親自作為殊勝的道友。 在娑婆國土，各種魔事競相發生，惱亂修行之人。而在極樂世界，在大光明之中，絕對沒有魔事。在娑婆國土，邪惡的聲音雜亂，女色充滿誘惑。而在極樂世界，流水、鳥鳴、樹林，都在宣揚微妙的佛法，正報清凈，實際上沒有女人。既然如此，修行的因緣具足，沒有比西方極樂世界更好的地方了。那些淺薄相信的人，卻憑空產生懷疑和誹謗。 我曾經這樣評論過：這個世界的人，沒有不厭惡世俗居所的喧囂煩惱，而羨慕寺廟的寂靜清凈的。所以有人捨棄家庭出家，人們就慇勤地讚歎。然而娑婆世界的種種痛苦，何止是世俗居所的喧囂煩惱？極樂世界的優遊自在，難道僅僅是寺廟的寂靜清凈？知道出家是美好的，卻不願意往生極樂世界，這是第一種迷惑。 有人萬里辛勤，遠求善知識（kalyāṇa-mittatā），是爲了發明大事，決斷生死。而阿彌陀佛世尊，色身和心念的功德都殊勝，願力廣大深厚，一旦演說圓滿的佛法，沒有不與真理相契合的。願意參訪善知識，卻不願意見佛，這是第二種迷惑。 大眾寺院，大家都樂於居住，而少數人的道場，卻不願意依附。而極樂世界，一生就能補處成佛的菩薩，數量非常多，諸位上善之人，都聚集在一處。既然想要親近大眾寺院，卻不羨慕清凈的大海般的聖眾，這是第三種迷惑。 這個世界的人，壽命最長也不過百歲，而且童年愚昧，老年衰弱，疾病相繼而來，昏沉睡眠，常常佔據大半時間。菩薩尚且有隔陰之迷，聲聞乘的修行者，尚且迷惑于出胎的過程，那麼短暫的時間，十之八九都浪費了，而且還沒有證得不退轉的境界，真是令人寒心。
【English Translation】 English version The various mountains are filled with filth and evil, making them repulsive. In contrast, Sukhāvatī (Pure Land), has gold as its ground, rows of trees reaching into the sky, pavilions adorned with seven treasures, and flowers blooming in four colors, making it delightful. This is because those who are new to the path of Buddhism, whose power of endurance is not yet pure, need to rely on pure conditions as an augmenting support. Why is this so? Because in the Sahā World (娑婆國土), Śākyamuni Buddha (釋迦牟尼佛) has already passed into Nirvana, and Maitreya Buddha (彌勒佛) has not yet descended. But in Sukhāvatī, Amitābha Buddha (阿彌陀佛) is currently teaching the Dharma. In the Sahā World, we can only admire the noble names of Avalokiteśvara (觀世音菩薩) and Mahāsthāmaprāpta (大勢至菩薩), while in Sukhāvatī, these two great Bodhisattvas personally serve as excellent spiritual friends. In the Sahā World, various demonic events occur in competition, disturbing practitioners. But in Sukhāvatī, within the great light, there are absolutely no demonic events. In the Sahā World, evil sounds are mixed and chaotic, and female allure is seductive. But in Sukhāvatī, the flowing water, birdsong, and forests all proclaim the wonderful Dharma, the retribution body is pure, and there are actually no women. Since the conditions for practice are complete, there is no better place than the Western Pure Land. Those who believe shallowly, however, give rise to doubts and slanders out of nowhere. I have commented on this before: People in this world, without exception, dislike the noise and煩擾 of secular dwellings and admire the quiet and purity of monasteries. Therefore, when someone abandons their family to become a monk, people earnestly praise them. However, the various sufferings of the Sahā World are more than just the noise and煩擾 of secular dwellings. Is the ease and comfort of Sukhāvatī merely the quiet and purity of monasteries? Knowing that leaving home is good, yet not wishing to be reborn in the Pure Land, this is the first delusion. Some people travel thousands of miles, diligently seeking a kalyāṇa-mittatā (善知識), in order to discover great matters and resolve the issues of life and death. But Amitābha Buddha, the World-Honored One, has superior merits in both his physical form and mind, and his vows are vast and profound. Once he expounds the perfect Dharma, there is nothing that does not accord with the truth. Willing to visit spiritual friends, yet not wishing to see the Buddha, this is the second delusion. Everyone enjoys residing in large monasteries, but they are unwilling to rely on places of practice with few people. But in Sukhāvatī, there are a great number of Bodhisattvas who will attain Buddhahood in their next life, and all the most virtuous people are gathered in one place. Since you want to be close to large monasteries, yet you do not admire the pure ocean-like assembly, this is the third delusion. People in this world live at most a hundred years, and they are plagued by childhood ignorance, old age weakness, and successive illnesses. Drowsiness and sleep often occupy most of their time. Even Bodhisattvas are confused by the interval between lives, and practitioners of the Śrāvaka vehicle are still confused by the process of emerging from the womb. So much of the short time is wasted, and they have not yet attained the state of non-retrogression, which is truly disheartening.
。西方之人。壽命無量。一托蓮苞更無死苦。相續無間。直至菩提。所以便獲阿惟越致。佛階決定可期。流轉娑婆。促景而迷於凈土長年。其惑四也。若乃位居不退。果證無生。在欲無慾。居塵不塵。方能興無緣慈。運同體悲。回入塵勞。和光五濁。其有淺聞單慧。或與少善相應。便謂永出四流高超十地。詆訶凈土。耽戀娑婆。掩目空歸。宛然流浪。並肩牛馬。接武泥犁。不知自是何人。擬比大權菩薩。其惑五也。故經曰。應當發願愿生彼國。則不信諸佛誠言。不願往生凈土。豈不甚迷哉。若夫信佛言而生凈土。則累系之所不能拘。劫波之所不能害。謝人間之八苦。無天上之五衰。尚無惡道之名。何況有實。唯顯一乘之法。決定無三。歸依一體三寶。奉事十方如來。佛光照體。萬惑潛消。法味資神。六通具足。三十七品助道法。應念圓成。三十二應隨類身。遍塵剎土。周旋五趣。普被諸根。不動一心。遍行三昧。灑定水於三千。引眾生於火宅。自利利他皆悉圓滿。然則唯心凈土自性彌陀。蓋解脫之要門。乃修行之捷徑。是以了義大乘。無不指歸凈土。前賢后聖。自他皆愿往生。凡以欲得度人。先須自度故也。嗚呼人無遠慮。必有近憂。一失人身。萬劫深悔。故率大海眾。各念彌陀佛。百聲千聲乃至萬聲。迴向同緣。愿
生彼國。竊冀蓮池勝會金地法明。綺互相資。必諧斯愿。操舟順水。更加櫓棹之功。則十萬之遙。可不勞而至也。
元祐四年冬(宗賾)夜夢一男子。烏巾白衣。可三十計。風貌清美。舉措閑雅。揖謂(宗賾)曰。欲入公彌陀會。告書一名(宗賾)乃取蓮華勝會錄。秉筆問曰。公何名。白衣者云。名普慧(宗賾)書已。白衣者云。家兄亦曾上名(宗賾)問曰。令兄何名。白衣云。家兄名普賢。白衣者遂隱(宗賾)覺而詢諸耆宿。皆云。華嚴離世間品有二大菩薩名(宗賾)以為。佛子行佛事。助佛揚化。必有賢聖幽贊。然預此會者。亦豈小緣。普賢變名易號。不知誰何。今更以二大菩薩為首云。
唸佛防退方便文
同前
普勸道友曰。念阿彌陀佛。或百聲千聲乃至萬聲。回愿往生西方凈土。各于日下。以十字記之。唸佛之時。一心專注。不得異緣。常念娑婆眾苦。五濁煎熬。況乎一失人身。何時可復。幸諸道友。終始精勤。寶蓮華中。決定見佛。
唸佛迴向發願文
同前
愿弟子(某甲)普及四恩三有法界眾生。從今已去。安住第一義諦。修行凈業。孝養父母。奉事師長。慈心不殺。修十善業。受持三歸。具足眾戒。不犯威儀。發菩提心。深信因果。讀誦大乘。勸進行者。
【現代漢語翻譯】 現代漢語譯本：往生到那個極樂世界。我暗自希望在蓮池勝會（指西方極樂世界的殊勝聚會）和金地（指西方極樂世界的地面）能夠得到佛法的光明照耀，各種美好的事物互相資助，必定能實現這個願望。如同駕船順水而行，如果再增加搖櫓劃槳的努力，那麼即使是十萬億佛土的遙遠距離，也可以毫不費力地到達。
元祐四年冬天，宗賾（人名）夜裡夢見一個男子，頭戴烏紗帽，身穿白衣，大約三十歲左右，風度清秀俊美，舉止從容文雅。他作揖對宗賾說：『我想加入您的彌陀會（唸佛求生凈土的社團）。請允許我登記一個名字。』宗賾於是拿出《蓮華勝會錄》，拿起筆問道：『您叫什麼名字？』白衣男子說：『我叫普慧。』宗賾登記完畢。白衣男子又說：『我的哥哥也曾經登記過名字。』宗賾問道：『您的哥哥叫什麼名字？』白衣男子說：『我的哥哥叫普賢。』說完，白衣男子就消失了。宗賾醒來后詢問那些年長的僧人，他們都說，《華嚴經·離世間品》中有兩位大菩薩，名字就叫普賢（Samantabhadra）和普慧。宗賾認為，佛弟子行持佛事，幫助佛陀弘揚教化，必定有賢聖在暗中贊助。然而，能夠參與這個彌陀會的人，也絕非是小的因緣。普賢菩薩（Samantabhadra）變化名號，不知道是誰。現在更以普賢（Samantabhadra）和普慧這兩位大菩薩為首。
唸佛防退方便文
同前（指與前文出處相同）
我普勸各位道友：唸誦阿彌陀佛（Amitabha）的名號，或者一百聲、一千聲，乃至一萬聲，然後迴向發願往生西方凈土。每天在日曆上用十字做個記號。唸佛的時候，要一心專注，不能有其他的雜念。要常常念及娑婆世界的種種苦難，五濁惡世的煎熬。更何況一旦失去人身，何時才能再得到？希望各位道友，從始至終都精進勤勉，在寶蓮花中，必定能夠見到佛陀。
唸佛迴向發願文
同前（指與前文出處相同）
愿弟子（某甲）以及四恩（父母恩、眾生恩、國王恩、三寶恩）所及、三有（欲有、色有、無色有）中的一切眾生、法界一切眾生，從今以後，安住在第一義諦（最高的真理）中，修行凈土法門，孝養父母，奉事師長，以慈悲心不殺生，修持十善業，受持三皈依，具足各種戒律，不違犯威儀，發起菩提心，深信因果，讀誦大乘經典，勸勉他人一同修行。
【English Translation】 English version: May I be reborn in that land. I secretly hope that in the Lotus Pond Assembly (referring to the auspicious gathering in the Western Pure Land) and the Golden Land (referring to the ground of the Western Pure Land), I can receive the light of the Dharma, and that all good things will mutually support each other, so that this wish will surely be fulfilled. Just like sailing downstream, if we add the effort of rowing, then even the distance of a hundred thousand kotis of Buddha-lands can be reached effortlessly.
In the winter of the fourth year of Yuan祐, ZongZe (a person's name) dreamed of a man wearing a black hat and white clothes, about thirty years old, with a clear and beautiful appearance, and a leisurely and elegant demeanor. He bowed to ZongZe and said, 'I want to join your Amitabha Assembly (a group for reciting Buddha's name to seek rebirth in the Pure Land). Please allow me to register a name.' So ZongZe took out the 'Lotus Victory Assembly Record' and asked with a pen, 'What is your name?' The man in white said, 'My name is Puhui.' ZongZe finished registering. The man in white then said, 'My elder brother has also registered his name before.' ZongZe asked, 'What is your elder brother's name?' The man in white said, 'My elder brother's name is Samantabhadra (普賢).' After speaking, the man in white disappeared. ZongZe woke up and asked the elder monks, who all said that in the 'Avatamsaka Sutra, Leaving the World Chapter,' there are two great Bodhisattvas named Samantabhadra (普賢) and Puhui. ZongZe believed that Buddhist disciples who practice Buddhist affairs and help the Buddha propagate the teachings must have the secret support of sages. However, those who can participate in this Amitabha Assembly are by no means of small karmic connection. Bodhisattva Samantabhadra (普賢) changes his name, and it is not known who he is. Now, Samantabhadra (普賢) and Puhui are at the head.
'Text on Expedient Means to Prevent Regression in Buddha Recitation'
Same as above (referring to the same source as the previous text)
I universally exhort all fellow practitioners: Recite the name of Amitabha (阿彌陀佛), either a hundred times, a thousand times, or even ten thousand times, and then dedicate the merit and vow to be reborn in the Western Pure Land. Make a cross mark on the calendar every day. When reciting the Buddha's name, be single-minded and focused, without any other distractions. Constantly remember the various sufferings of the Saha world, the torment of the five turbidities. Moreover, once you lose your human body, when can you regain it? I hope that all fellow practitioners will be diligent and assiduous from beginning to end, and you will surely see the Buddha in the treasure lotus flower.
'Text on Dedication and Vows for Buddha Recitation'
Same as above (referring to the same source as the previous text)
May this disciple (name) and all sentient beings within the scope of the Four Graces (恩) (the grace of parents, the grace of sentient beings, the grace of the king, and the grace of the Three Jewels), all sentient beings in the Three Realms (有) (the desire realm, the form realm, and the formless realm), and all sentient beings in the Dharma realm, from now on, abide in the First Principle Truth (第一義諦) (the highest truth), cultivate the Pure Land Dharma, be filial to parents, serve teachers, practice non-killing with compassion, cultivate the ten wholesome deeds, take refuge in the Three Jewels, fully observe all precepts, not violate the rules of conduct, generate the Bodhi mind, deeply believe in cause and effect, read and recite the Mahayana scriptures, and encourage others to practice together.
唸佛法僧。解第一義。以至誠心。稱佛名號。觀佛依正十六妙境。唸佛本起四十八愿。籌量三輩。深入五門。隨順三種菩提門。信受十方諸佛教。或以散心定心。而修散善定善。依經起行。畢命為期。惟愿阿彌陀佛法力冥加。神通顯益。令我等凝神覺路。暗蹈大方。進止威儀不離見佛。如執明鏡自見面像。及於夢中。得見彼國眾妙樂事。慰悅我心。令生增進。承佛威神。遠離魔事。所有無量劫來業惑塵勞。皆為梵行。善根功德。同入性海。積集諸緣。並用迴向。臨命終時。無諸障難。七日已前預知時至。身無痛苦。心不顛倒。身心安樂。如入禪定。遇善知識教稱十念。阿彌陀佛與諸聖眾。現在其前。放大光明。授手迎接。自見其身。乘金剛臺。隨從佛后。如彈指頃。往生彼國。生彼國已。見佛色身。眾相具足。光明寶林。演說妙法。聞已即悟無生法忍。住正定聚。永不退還。究竟至於一生補處。化身自在。周遍十方。無量國中。成等正覺。極重苦處。遊戲設化。唸唸之中。令不可說不可說眾生髮菩提心。唸唸之中。令不可說不可說眾生住普賢行。福慧資糧悉得圓滿。同成無上正等菩提。各各莊嚴凈土。各各攝化眾生。如我世尊。等無有異。所有虛空世界盡。眾生及業煩惱盡。如是一切無盡時。我願究竟。常無盡。
【現代漢語翻譯】 現代漢語譯本 憶念佛、法、僧三寶（Buddha, Dharma, Sangha）。理解第一義諦（the ultimate truth）。以至誠懇切的心，稱念佛的名號。觀想佛的莊嚴報身和清凈國土這十六種微妙境界。憶念阿彌陀佛（Amitabha Buddha）因地修行時所發的四十八大愿。仔細衡量上、中、下三輩往生的條件。深入信、愿、行、戒、定這五門修持。隨順三種菩提門（the three doors to enlightenment）。信受十方一切諸佛的教誨。或者以散亂心或專注心，修習散善或定善。依據佛經的教導開始修行，以盡此一生為期限。只願阿彌陀佛的法力在暗中加持，神通顯現出利益，使我們凝神于覺悟的道路，在幽暗中也能遵循大道。一舉一動，一進一退，都念念不離見到佛。如同手持明鏡，能清楚地看到自己的面容。乃至在夢中，也能得見西方極樂世界種種美妙快樂的事情，以此來安慰和喜悅我的心，使我生起更加精進的願望。承蒙佛的威神之力加被，遠離一切魔事的干擾。所有無量劫以來所積累的業障、迷惑和塵勞，都能轉化為清凈的梵行，善根和功德，一同融入真如自性的海洋。積聚各種善緣，並且全部用來回向，愿臨命終時，沒有一切障礙和困難。在七天之前就能預知往生的時間。身體沒有痛苦，心中沒有顛倒錯亂。身心安樂，如同進入禪定一般。遇到善知識教導稱念十聲『南無阿彌陀佛』。阿彌陀佛與諸位聖眾，顯現在我的面前，放出大光明，伸出手來迎接我。自己看到自己的身體，乘坐金剛臺，跟隨在佛的身後。如同彈指一瞬間，就往生到西方極樂世界。往生到極樂世界之後，見到佛的色身，具足種種殊勝的相好。光明閃耀的寶樹成林，在那裡演說微妙的佛法。聽聞之後，立刻領悟無生法忍（the insight into the non-arising of phenomena），安住于正定聚（the stage of assurance），永遠不會退轉。最終達到一生補處菩薩（the stage of being one lifetime away from Buddhahood）的果位。能夠自在地化身，周遍十方無量無邊的國土，成就無上正等正覺。在極其充滿痛苦的地方，也能遊戲神通，設立教化。唸唸之中，使不可說不可說的眾生髮起菩提心。唸唸之中，使不可說不可說的眾生安住于普賢菩薩的行愿。福德和智慧的資糧全部得到圓滿，一同成就無上正等菩提。各自莊嚴清凈的佛土，各自攝受教化眾生，如同我們的本師釋迦牟尼佛（Sakyamuni Buddha）一樣，沒有任何差別。所有虛空世界窮盡，眾生以及業和煩惱窮盡，像這樣一切都無有窮盡之時，我的願力也究竟常無有窮盡。
【English Translation】 English version Recollecting the Buddha, the Dharma (the teachings), and the Sangha (the monastic community). Understanding the First Principle (the ultimate truth). With utmost sincerity, reciting the Buddha's name. Contemplating the Buddha's adornments and the sixteen wondrous aspects of the Pure Land. Remembering Amitabha Buddha's (Amitabha Buddha) forty-eight great vows made during his past lives. Carefully considering the conditions for rebirth in the upper, middle, and lower grades. Deeply engaging in the five practices of faith, aspiration, practice, precepts, and samadhi. Following the three doors to enlightenment. Believing and accepting the teachings of all Buddhas in the ten directions. Whether with a scattered or focused mind, cultivating scattered or focused good deeds. Relying on the scriptures to begin practice, with the determination to continue until the end of life. I only wish that Amitabha Buddha's Dharma power will secretly assist me, and that his miraculous powers will manifest benefits, enabling us to concentrate on the path to enlightenment, and to follow the great path even in darkness. In every movement, every advance and retreat, may we never be separated from seeing the Buddha. Like holding a clear mirror, we can clearly see our own faces. Even in dreams, may we see the wonderful and joyful things of the Western Pure Land, to comfort and delight our hearts, and to inspire us to be more diligent. Receiving the blessings of the Buddha's majestic power, may we be free from all demonic disturbances. May all the karmic obstacles, delusions, and defilements accumulated over countless eons be transformed into pure conduct, and may our roots of goodness and merits merge into the ocean of our true nature. Accumulating all kinds of good conditions, and dedicating them all, may we be free from all obstacles and difficulties at the time of death. May we know the time of rebirth seven days in advance. May our bodies be without pain, and our minds without confusion. May our bodies and minds be at peace, as if entering samadhi. May we encounter a virtuous teacher who teaches us to recite 'Namo Amitabha Buddha' ten times. May Amitabha Buddha and all the holy beings appear before us, emitting great light, and extending their hands to welcome us. May we see ourselves riding on a diamond platform, following behind the Buddha. In the blink of an eye, may we be reborn in the Western Pure Land. After being reborn in the Pure Land, may we see the Buddha's physical form, complete with all the auspicious marks. May the radiant jeweled trees form forests, where the wonderful Dharma is expounded. After hearing it, may we immediately realize the insight into the non-arising of phenomena, abide in the stage of assurance, and never regress. Ultimately, may we reach the stage of being one lifetime away from Buddhahood. May we be able to freely manifest bodies, pervading countless lands in the ten directions, and attain unsurpassed perfect enlightenment. In places filled with extreme suffering, may we playfully manifest our powers and establish teachings. In every moment, may we cause unspeakable and unspeakable beings to generate the Bodhi mind. In every moment, may we cause unspeakable and unspeakable beings to abide in the practices and vows of Samantabhadra Bodhisattva. May the accumulations of merit and wisdom be completely fulfilled, and may we all attain unsurpassed perfect enlightenment. May we each adorn pure lands, and each guide and transform beings, just like our teacher Sakyamuni Buddha (Sakyamuni Buddha), without any difference. May all the worlds of empty space be exhausted, and may all beings, karma, and afflictions be exhausted. Just as all of this is without end, may my vows ultimately be without end.
唸佛懺悔發願文
慈雲懺主遵式
我今稱念阿彌陀 真實功德佛名號 惟愿慈悲垂攝受 證知懺悔及所愿 我昔所造諸惡業 皆由無始貪瞋癡 從身口意之所生 一切我今皆懺悔 愿我臨欲命終時 盡除一切諸障礙 面見彼佛阿彌陀 即得往生安樂剎 彼佛眾會咸清凈 我時于勝蓮華生 親見如來無量光 現前授我菩提記 蒙彼如來授記已 化身無數百俱胝 智力廣大遍十方 普利一切眾生界
(從我昔所造下。並華嚴行愿品經文)。
結蓮社普勸文
總管張掄
如是我聞。西方有佛名阿彌陀。一名無量光。一名無量壽。又有觀音勢至二菩薩。助佛揚化。皆以大願力。濟度諸眾生。其國以七寶莊嚴。清凈自然。無諸雜穢故名凈土。其人皆蓮華化生。壽命無量。衣食受用。隨念而至。更無諸苦。亦無輪轉故。又名極樂世界。以此返觀我等見今所受之身所處之世。較彼國土。凈穢壽量苦樂生死。豈止天地之相遠耶。而昧者不知。或知而不信。自作障礙。顛倒執迷。不思解脫。舍此生彼。豈不哀哉。故我今者勸諸有緣。結此蓮社。假使難知難辨。猶當勉力精勤。況佛號甚易持。凈土甚易往。八萬四千法門。無如是之捷徑。但能輟清晨俯仰
【現代漢語翻譯】 現代漢語譯本 唸佛懺悔發願文
慈雲懺主遵式
我今稱念阿彌陀（Amitabha） 真實功德佛名號 惟愿慈悲垂攝受 證知懺悔及所愿 我昔所造諸惡業 皆由無始貪瞋癡 從身口意之所生 一切我今皆懺悔 愿我臨欲命終時 盡除一切諸障礙 面見彼佛阿彌陀（Amitabha） 即得往生安樂剎 彼佛眾會咸清凈 我時于勝蓮華生 親見如來無量光 現前授我菩提記 蒙彼如來授記已 化身無數百俱胝 智力廣大遍十方 普利一切眾生界
(從我昔所造下。並華嚴行愿品經文)。
結蓮社普勸文
總管張掄
如是我聞。西方有佛名阿彌陀（Amitabha）。一名無量光。一名無量壽。又有觀音（Avalokiteshvara）勢至（Mahasthamaprapta）二菩薩。助佛揚化。皆以大願力。濟度諸眾生。其國以七寶莊嚴。清凈自然。無諸雜穢故名凈土。其人皆蓮華化生。壽命無量。衣食受用。隨念而至。更無諸苦。亦無輪轉故。又名極樂世界。以此返觀我等見今所受之身所處之世。較彼國土。凈穢壽量苦樂生死。豈止天地之相遠耶。而昧者不知。或知而不信。自作障礙。顛倒執迷。不思解脫。舍此生彼。豈不哀哉。故我今者勸諸有緣。結此蓮社。假使難知難辨。猶當勉力精勤。況佛號甚易持。凈土甚易往。八萬四千法門。無如是之捷徑。但能輟清晨俯仰
【English Translation】 English version A Prayer of Repentance and Aspiration Reciting the Buddha's Name
Composed by Chan Master Zunshi of Ciyun
I now recite the name of Amitabha (Amitabha), the Buddha of true merit and virtue. I only wish that your compassion will embrace and receive me, and know my repentance and aspirations. All the evil deeds I have committed in the past are all due to beginningless greed, hatred, and delusion. Arising from body, speech, and mind, I now repent of them all. I vow that when I am about to die, all obstacles will be completely removed. May I see that Buddha Amitabha (Amitabha) face to face, and be reborn in the Land of Bliss. The assembly of that Buddha is entirely pure, and I will be born from a supreme lotus flower. I will personally see the Tathagata of immeasurable light, who will appear before me and bestow upon me the prediction of Bodhi. Having received the prediction from that Tathagata, I will manifest countless hundreds of kotis of transformation bodies. With vast wisdom and power, I will pervade the ten directions, universally benefiting all realms of sentient beings.
(From 'All the evil deeds I have committed in the past...' This is also a passage from the Avatamsaka Sutra's Chapter on Practices and Vows.)
A General Encouragement to Establish a Lotus Society
By Zhang Lun, the Chief Administrator
Thus have I heard: In the West, there is a Buddha named Amitabha (Amitabha), also known as Immeasurable Light and Immeasurable Life. There are also two Bodhisattvas, Avalokiteshvara (Avalokiteshvara) and Mahasthamaprapta (Mahasthamaprapta), who assist the Buddha in propagating his teachings, all with great vows to deliver sentient beings. That land is adorned with the seven treasures, pure and natural, without any impurities, hence it is called the Pure Land. The people there are all born from lotus flowers, with immeasurable lifespans. Their clothing and food are received as soon as they are thought of, and there are no sufferings or cycles of rebirth. Therefore, it is also called the Land of Ultimate Bliss. Looking back at the bodies we have now and the world we live in, compared to that land, the difference in purity, impurity, lifespan, suffering, joy, and birth and death is more than the distance between heaven and earth. Yet the ignorant do not know, or know but do not believe, creating obstacles for themselves, clinging to delusion, and not thinking of liberation. Abandoning this life to be born there, is it not lamentable? Therefore, I now encourage all those with affinity to establish this Lotus Society. Even if it is difficult to know and discern, you should still strive diligently. Moreover, the Buddha's name is very easy to hold, and the Pure Land is very easy to reach. Among the eighty-four thousand Dharma gates, there is no such shortcut. Just by ceasing from morning prostrations
之暇。遂可為永劫不壞之資。是則用力甚微。而收功乃無有盡。眾生亦何苦自棄而不為乎。噫夢幻非真。壽夭難保。呼吸之頃。即是來生。一失人身。萬劫不復。此時不悟。佛如眾生何。愿深念于無常。勿徒貽於後悔。凈樂居士(張掄)勸緣。
西資社同誓文
證通法師師友
維隆興元年歲次癸未四月八日。釋(師友)洎闔會大眾。歸命極樂世界阿彌陀佛菩薩海眾。愿運洪慈。俯察微志(某)等惟念。宿福深厚。生處中華。恭睹大藏七經純談凈土依正莊嚴功德勝妙。返觀此處三惡八難。多不善聚。生老病死壽命短促。自力修行難進易退。先聖憫我等故。立此唸佛法門。易修易往。激勸求生。古今聖賢。弘此道者。其書山積。湖海無不崇此社者。代不乏人。十方眾生。往彼國者多如駛雨。我於是以亮情天發。不約而同。秉志有歸。僉心西境。既念念不忘。終期此報。決取往生。我等尚慮性習不同。世務縈絆。口談極樂。意戀娑婆。理事不明。行愿有闕。晨祈云同。夕歸攸隔。於是謹涓吉日。聚會投誠。稽首梵容。立茲弘誓。仰愿慈尊舒紫金手。撫摩我頂。啟紅蓮舌。密授我記。庶我此生已去。諸惡不作。眾善奉行。不值邪師。不失正念。命終之日。無病無苦。身心悅樂。隨從如來。同歸安養。蓮華早
【現代漢語翻譯】 現代漢語譯本： 空閑的時候，就可以作為永劫不壞的資本。這樣，用的力氣很小，而收到的功效卻是無窮無盡的。眾生又何苦自己放棄而不去做呢？唉！夢幻不是真實的，壽命長短難以保證，呼吸之間，就是來生。一旦失去人身，萬劫都難以恢復。此時不覺悟，佛對眾生又能怎麼樣呢？愿大家深深地想到無常，不要白白地留下後悔。凈樂居士（張掄）勸人行善。
西資社共同誓文
證通法師師友
在隆興元年癸未年四月八日，釋（師友）和全體大眾，歸命極樂世界阿彌陀佛（Amitabha Buddha）菩薩海眾。愿阿彌陀佛以廣大的慈悲，垂察我們微小的願望。（某）等想到，宿世的福報深厚，出生在中華。恭敬地看到大藏經七部經典，純粹談論凈土的依報和正報的莊嚴，功德殊勝美妙。反觀我們所處的這個地方，有三惡道和八種苦難，聚集了許多不善。有生老病死，壽命短促。依靠自己的力量修行，難以進步容易退轉。過去的聖賢憐憫我們這些眾生，設立這個唸佛法門，容易修持容易往生，激勵勸導我們求生凈土。古今的聖賢，弘揚這個法門的，他們的著作堆積如山。湖海之間沒有不崇尚這個社團的，每個時代都不缺乏這樣的人。十方眾生，往生到極樂世界的人，多得像急雨一樣。因此，我們敞亮真情，自然而然地，秉持志向有所歸宿，齊心向往西方極樂世界。既然念念不忘，終究期望得到這個果報，決定要往生極樂世界。我們還擔心習性不同，世俗事務纏繞，口頭上談論極樂，心裡卻貪戀娑婆世界（Saha world），對事理不明白，修行和願力有所欠缺，早晨一起祈禱，晚上又各自分開。因此，我們謹慎地選擇吉日，聚集在一起，投誠發誓。稽首禮拜佛的莊嚴法相，立下這個弘大的誓願。仰望慈悲的佛陀伸出紫金色的手，撫摸我們的頭頂，開啟紅蓮般的舌頭，秘密地給我們授記。希望我們此生已過，諸惡不作，眾善奉行，不遇到邪師，不失去正念，臨命終的時候，沒有疾病沒有痛苦，身心喜悅快樂，跟隨如來（Tathagata），一同迴歸安養凈土，蓮花早日
【English Translation】 English version: During leisure time, one can accumulate capital that will never be destroyed. Thus, the effort exerted is minimal, while the benefits reaped are endless. Why would sentient beings abandon themselves and not do it? Alas! Dreams and illusions are not real, and the length of life is uncertain. In the space of a breath, the next life arrives. Once the human body is lost, it is difficult to recover for countless eons. If one does not awaken at this time, what can the Buddha do for sentient beings? May everyone deeply contemplate impermanence and not merely leave behind regrets. Layman Jingle (Zhang Lun) encourages good deeds.
Joint Oath of the Western Resources Society
Dharma Master Shiyou
On the eighth day of the fourth month of the year Guiwei in the Longxing era, Shi (Shiyou) and all the members of the assembly, take refuge in Amitabha Buddha (Amitabha Buddha) and the assembly of Bodhisattvas in the Land of Ultimate Bliss. May Amitabha Buddha, with vast compassion, observe our humble aspirations. (So-and-so) and others think that we have deep roots of good fortune from past lives, being born in China. We respectfully see that the seven scriptures of the Great Treasury entirely discuss the adornments and sublime merits of the Pure Land's environment and inhabitants. Looking back at this place where we are, there are the three evil paths and eight difficulties, a gathering of many unwholesome things. There is birth, old age, sickness, and death, and life is short. Relying on one's own strength to cultivate is difficult to advance and easy to regress. The ancient sages pitied us sentient beings and established this Dharma method of reciting the Buddha's name, which is easy to cultivate and easy to be reborn in the Pure Land, encouraging and exhorting us to seek rebirth there. Sages and virtuous people throughout history who have propagated this path have left behind mountains of writings. There is no place among the lakes and seas that does not revere this society, and there is no lack of such people in every era. Sentient beings from the ten directions who are reborn in that land are as numerous as swift rain. Therefore, we openly express our true feelings, naturally and spontaneously, holding the aspiration to have a destination, and with one heart longing for the Western Pure Land. Since we are constantly mindful of it, we ultimately hope to receive this reward and are determined to be reborn in the Land of Ultimate Bliss. We are still concerned that our habits may differ, and worldly affairs may entangle us, that we may talk about the Land of Ultimate Bliss but be attached to the Saha world (Saha world), that we may not understand the principles clearly, and that our practice and vows may be deficient, that we may pray together in the morning but separate in the evening. Therefore, we carefully choose an auspicious day, gather together, and sincerely take this oath. We bow our heads and pay homage to the Buddha's dignified form, and make this great vow. We look up to the compassionate Buddha to extend his purple-golden hand, touch our heads, and open his lotus-like tongue to secretly bestow predictions upon us. May we, in this life that has passed, not commit any evil, practice all good, not encounter evil teachers, not lose right mindfulness, and at the time of death, be without illness or suffering, with body and mind joyful and happy, follow the Tathagata (Tathagata) together, and return to the Land of Peace and Nourishment, and may the lotus flower early
開。悟無生忍。遊歷十方界。奉事諸佛身。濟拔苦眾生。同成無上道。虛空有盡。我願無窮。若見若聞。俱沾利樂(湖州沈大卿洎諸寄居士夫。一百餘人建此法會。抵今慶元庚申歲。三十餘年不廢)。
往生凈土十愿文
桐江法師擇瑛
愿我永離三惡道 愿我速斷貪瞋癡 愿我常聞佛法僧 愿我勤修戒定慧 愿我恒隨諸佛學 愿我不退菩提心 愿我速見阿彌陀 愿我決定生安養 愿我分身遍塵剎 愿我廣度諸眾生
金銀泥畫凈土變相贊
翰林李白
我聞。金方之西。日沒之所。去中華十萬億剎。有極樂世界焉。彼國之佛身長六十萬億恒沙由旬。眉間白毫。向右宛轉。如五須彌山。目光青白。若四大海水。端坐說法。湛然常存。沼明金沙。岸列珍樹。欄楯彌覆。羅網周張。硨磲琉璃。為樓殿之飾。玻璃碼瑙。耀階砌之榮。皆諸佛所證。無虛言者。金銀泥畫西方凈土變相。蓋憑翊郡秦夫人。奉為亡夫湖州刺史韋公之所建也。夫人蘊冰玉之清。敷聖善之訓。以伉儷義大。希拯拔于幽途。父子恩深。明重修于景福。誓舍珍物。精求名工。圖金創端。繪銀設像。八法功德波動青蓮之池。七寶香華光映黃金之地。清風所拂。如生五音。百千妙樂。咸疑動作。若已發願未及發
【現代漢語翻譯】 現代漢語譯本 開悟無生忍（Anutpattika-dharma-kshanti，對事物不生不滅的真理的領悟），遊歷十方世界，侍奉諸佛，救濟解脫受苦的眾生，共同成就無上菩提（Anuttara-samyak-sambodhi，無上正等正覺）。即使虛空有窮盡之時，我的願力也沒有窮盡。無論見到或聽到（此法會），都能一同獲得利益和快樂（湖州沈大卿及其他寄居的士人一百餘人建立了此法會，到如今慶元庚申年，已經三十餘年沒有中斷）。
往生凈土十愿文
桐江法師擇瑛
愿我永遠脫離三惡道，愿我迅速斷除貪婪、嗔恨、愚癡，愿我常能聽聞佛法僧三寶，愿我勤奮修習戒律、禪定、智慧，愿我恒常跟隨諸佛學習，愿我不退失菩提之心，愿我迅速見到阿彌陀佛（Amitabha），愿我決定往生安樂凈土，愿我化身遍佈無盡世界，愿我廣度一切眾生。
金銀泥畫凈土變相贊
翰林李白
我聽說，在金方之西，太陽落山的地方，距離中華有十萬億佛土之遙，有一個極樂世界。那個世界的佛，身長六十萬億恒河沙由旬（Yojana，古印度長度單位），眉間白毫，向右盤旋宛轉，像五座須彌山（Sumeru，佛教宇宙觀中的聖山）。目光清澈明亮，如同四大海水。端正地坐著說法，清凈光明，永恒存在。水池裡鋪滿了金色的沙子，岸邊排列著珍貴的樹木，四周有欄桿圍繞覆蓋，羅網周密地張開。硨磲、琉璃，是樓閣宮殿的裝飾；玻璃、瑪瑙，照耀著臺階的華麗。這些都是諸佛所證悟的，沒有虛假之言。這幅用金銀泥畫成的西方凈土變相圖，是憑靠翊郡秦夫人，爲了已故的丈夫湖州刺史韋公所建造的。秦夫人具有冰清玉潔的品格，宣揚聖賢的教誨，因為夫妻情義深重，希望救拔丈夫脫離幽冥之苦；父子恩情深厚，明白要重新修積美好的福報。發誓捨棄珍貴的財物，精心尋求著名的工匠。用黃金描繪形象的端莊，用白銀設定佛像。八功德水在青蓮池中盪漾，七寶香花的光芒映照著黃金的地面。清風吹拂，如同發出五種音調，百千種美妙的音樂，都讓人懷疑是（圖畫中的景象）在活動。如果已經發愿但還沒有完全表達……
【English Translation】 English version Enlightenment of Anutpattika-dharma-kshanti (the realization of the truth of the non-arising and non-ceasing of things), traveling through the ten directions, serving all Buddhas, rescuing and liberating suffering beings, together achieving Anuttara-samyak-sambodhi (unsurpassed complete enlightenment). Even if the void has an end, my vows have no end. Whether seeing or hearing (this Dharma assembly), may all together obtain benefits and joy (Shen Daqing of Huzhou and more than one hundred other resident scholars established this Dharma assembly, and to this day, in the Gengshen year of Qingyuan, it has not been discontinued for more than thirty years).
Ten Vows for Rebirth in the Pure Land
Master Zexing of Tongjiang
May I forever be separated from the three evil paths, may I quickly cut off greed, hatred, and delusion, may I always hear the Buddha, Dharma, and Sangha, may I diligently cultivate precepts, concentration, and wisdom, may I constantly learn from all Buddhas, may I not regress from the Bodhi mind, may I quickly see Amitabha (Amitabha), may I be determined to be born in the Land of Bliss, may I manifest bodies throughout endless worlds, may I widely liberate all beings.
Eulogy on the Transformation Scene of the Pure Land Painted with Gold, Silver, and Mud
Hanlin Li Bai
I have heard that to the west of Jin Fang, where the sun sets, there is a Land of Ultimate Bliss, a hundred trillion Buddha-lands away from China. The Buddha of that world is sixty trillion Ganges-sand yojanas (Yojana, an ancient Indian unit of length) tall, with a white hair between his eyebrows, spiraling to the right, like five Mount Sumerus (Sumeru, the sacred mountain in Buddhist cosmology). His eyes are clear and bright, like the four great seas. He sits upright, expounding the Dharma, pure and radiant, eternally existent. The pools are covered with golden sand, and precious trees line the banks, surrounded and covered by railings, with nets spread densely. Tridacna and lapis lazuli are the decorations of the pavilions and palaces; glass and agate illuminate the splendor of the steps. These are all realized by the Buddhas, and there are no false words. This transformation scene of the Western Pure Land painted with gold, silver, and mud was built by Lady Qin of Yijun, on behalf of her deceased husband, Lord Wei, the governor of Huzhou. Lady Qin possesses the purity of ice and jade, and propagates the teachings of the sages. Because the marital relationship was deep, she hoped to rescue her husband from the suffering of the underworld; because the father-son affection was profound, she understood the importance of cultivating good fortune again. She vowed to give up precious objects and diligently sought famous artisans. She used gold to depict the dignity of the image and silver to set up the Buddha statue. The water of the eight merits ripples in the blue lotus pond, and the light of the seven treasures and fragrant flowers illuminates the golden ground. The gentle breeze blows, as if emitting five tones, and hundreds of thousands of wonderful music make one suspect that (the scenes in the painting) are moving. If one has already made a vow but has not fully expressed it...
愿。若已當生未及當生。精念七日。必生其國。功德罔極。酌而難名。贊曰。
向西日沒處 遙瞻大悲顏 目凈碧海水 身光紫金山 勤念必往生 是故稱極樂 珠網珍寶樹 天華散香合 圖畫了在眼 愿托彼道場 以此功德海 冥祐為舟梁 八十億劫罪 如風掃輕霜 庶觀無量壽 長放玉毫光
繡西方凈土㡧贊
侍郎白居易
西方阿彌陀佛。與閻浮提有愿。此土眾生。與彼佛有緣。故受一切苦者。先念我名。祈一切福者。多圖我像。至於應誠來感。隨愿往生神速變通。與三世十方諸佛不侔。噫佛無若干。而愿與緣有若干也。有女弟子弘農郡君。姓楊氏號蓮華性。發弘願舍凈財。繡西方阿彌陀佛像。及本國土眷屬一部。奉為故李氏長姊楊夫人滅宿殃追冥祐也。夫範金設繪。不若刺繡紋之精勤也。想形念號。不若睹相好之親近也。即造之者。誠不得不著。感不得不通。受之者罪不得不滅。福不得不集。爾時蓮華性焚香合掌。跪唱贊云。
金方剎 金色身 資聖力 福幽魂 造者誰 弘農君 受者誰 楊夫人
繡阿彌陀佛贊
同前
繡西方阿彌陀佛一軀。女弟子京兆杜氏。奉為妣范陽縣太君盧夫人。八月十一日忌辰所造也。
【現代漢語翻譯】 現代漢語譯本 愿。如果已經註定要往生，或者尚未註定往生，只要專心念佛七日，必定能往生到那個國度（指西方極樂世界）。其功德廣大無邊，難以用言語來形容。讚頌說：
面向西方太陽落山的地方，遙望大慈大悲的佛顏。 佛的眼睛清澈如碧藍的海水，佛的身光燦爛如紫金山。 勤奮唸佛必定能往生，因此那個世界被稱為極樂。 珠網交織，珍寶樹立，天花散落，香氣融合。 極樂世界的圖景清晰地展現在眼前，我願寄託于那個道場。 愿以此功德如大海般浩瀚，在冥冥之中庇佑我，化為渡河的舟梁。 八十億劫所造的罪業，如風掃過輕霜般消散。 希望能夠瞻仰無量壽佛（Amitabha）的尊容，永遠放射出潔白的光芒。
繡西方凈土幡贊
侍郎白居易
西方阿彌陀佛（Amitabha）與閻浮提（Jambudvipa，指我們所居住的這個世界）有願力，此土的眾生與阿彌陀佛有緣分。所以，承受一切苦難的人，首先要念誦我的名號；祈求一切福報的人，要多多繪製我的畫像。至於以至誠之心祈求，佛就會應感而來，隨其願望往生，其神速變化，與三世十方諸佛不同。唉！佛的數量並沒有多少差別，而願力與緣分卻各有不同。有女弟子弘農郡君，姓楊氏，法號蓮華性，發大弘願，捨棄清凈的錢財，繡制西方阿彌陀佛像，以及極樂國土的眷屬一部，奉獻給已故的李氏長姊楊夫人，以消除她前世的罪業，追隨冥冥中的庇佑。用熔化的金屬鑄造佛像，或者用繪畫來描繪佛像，都不如用刺繡來表達紋飾的精細和勤奮。想像佛的形象，唸誦佛的名號，都不如親眼見到佛的相好那樣親近。因此，製造佛像的人，其誠心不得不彰顯；佛的感應不得不通達；接受供奉的人，其罪業不得不消除，福報不得不聚集。當時，蓮華性焚香合掌，跪著唱讚頌說：
金色的剎土，金色的佛身，憑藉佛的聖力，賜福給幽冥的魂靈。 製造佛像的人是誰？是弘農郡君。接受供奉的人是誰？是楊夫人。
繡阿彌陀佛贊
同前
繡西方阿彌陀佛一尊。女弟子京兆杜氏，奉獻給已故的母親范陽縣太君盧夫人，在她八月十一日的忌辰所造。
【English Translation】 English version Vow. If one is destined to be born there, or not yet destined, if one single-mindedly recites the Buddha's name for seven days, one will surely be born in that land (referring to the Western Pure Land of Ultimate Bliss). The merits and virtues are boundless and difficult to describe. A verse in praise says:
Facing the place where the sun sets in the west, gazing afar at the compassionate face of the Greatly Compassionate One (Mahakaruna). The Buddha's eyes are as clear as the blue sea, the Buddha's body shines like a purple-golden mountain. Diligently reciting the Buddha's name will surely lead to rebirth there, therefore that world is called Ultimate Bliss (Sukhavati). Pearl nets intertwine, precious trees stand tall, heavenly flowers scatter, and fragrances blend. The scene of the Land of Ultimate Bliss is clearly displayed before my eyes, I wish to entrust myself to that sacred site. May this sea of merit and virtue be vast, and in the unseen realm, protect me and become a boat and bridge for crossing. The sins accumulated over eighty billion kalpas (aeons) are swept away like a light frost by the wind. Hoping to behold the countenance of Amitabha (Amitayus), forever radiating pure white light.
Eulogy on an Embroidered Western Pure Land Banner
Attendant Minister Bai Juyi
Amitabha Buddha (Amitabha) of the West has a vow with Jambudvipa (the world we live in), and the sentient beings of this land have an affinity with that Buddha. Therefore, those who endure all suffering should first recite my name; those who seek all blessings should frequently depict my image. As for responding to sincere requests, the Buddha will come and grant rebirth according to their wishes, with miraculous speed and transformation, unlike the Buddhas of the three times and ten directions. Alas! The number of Buddhas does not differ much, but the vows and affinities differ greatly. There is a female disciple, the Lady of Hongnong Commandery, surnamed Yang, named Lotus Nature (Lian Hua Xing), who made a great vow, relinquished pure wealth, and embroidered an image of Amitabha Buddha of the West, as well as a set of attendants of the Pure Land, dedicated to the deceased Elder Sister Li, Lady Yang, to eliminate her past karmic obstacles and seek blessings in the unseen realm. Casting Buddha images in metal or depicting them in paintings is not as meticulous and diligent as embroidering the patterns. Imagining the Buddha's form and reciting the Buddha's name are not as intimate as seeing the Buddha's auspicious marks and characteristics. Therefore, the sincerity of the maker must be revealed; the Buddha's response must be accessible; the sins of the recipient must be eliminated, and the blessings must be gathered. At that time, Lotus Nature burned incense, joined her palms, knelt down, and chanted in praise:
Golden land, golden body, relying on the Buddha's sacred power, bestowing blessings upon the souls in the underworld. Who is the maker? The Lady of Hongnong Commandery. Who is the recipient? Lady Yang.
Eulogy on an Embroidered Amitabha Buddha
Same as above
Embroidered one image of Amitabha Buddha of the West. The female disciple, Du of Jingzhao, dedicated it to her deceased mother, Lady Lu, the Grand Lady of Fanyang County, created on the anniversary of her death on the eleventh day of the eighth month.
五彩莊嚴。一心恭敬。愿追冥福。誓報慈恩。贊曰。
善念一念 千念相屬 繡始一縷 萬縷相續 功績成就 相好具足 金身螺髻 玉毫紺目 報罔極恩 薦無量福
西方凈土贊
孤山法師智圓
曰天理湛寂。詎可以凈乎穢乎。延乎促乎。彼乎此乎。而思量擬議者哉。然而悟之。則為聖為真。為修德為合覺。為還源為涅槃。迷之則為凡為妄。為性德為合塵。為隨流為生死。大矣哉。聖人之先覺也。憫其未覺焉。於是乎土現清凈。壽延無量。端拱東向。而慈眼無偏視。俾我群迷厭穢而忻凈。惡此娑婆而取彼安養矣。既而升寶剎覲法王。目神變耳妙訓。則湛寂之性。不遠復矣。達十方太虛。悉我心現。矧依空之土。復何有哉。噫如是證悟者。孰不由其厭穢忻凈。惡促好延。舍此取彼之心而致乎。而況達忻厭而無忻厭。了好惡而無好惡。知取捨而無取捨者耶。是故釋迦現穢土而俾厭。彌陀現凈土而俾忻。其有旨哉。吾慈母馬氏。生厭穢境。死忻凈剎。壽七十有一而終。寢疾之際。以所造凈土無量壽像。囑吾以供養承事焉。十載於茲矣。嗚呼母人之德。其在免子于溺墜水火而已。而吾母也。始能捨吾為佛徒。次能資吾以學法。末又約吾以往生。是能誨我于道也。蓼莪之嘆。風樹之
【現代漢語翻譯】 現代漢語譯本 五彩莊嚴，一心恭敬，愿追隨先人的冥福，誓報答慈母的恩情。讚頌道：
善念一生起，千念緊相隨，刺繡起一線，萬線緊相依，功德終成就，莊嚴相好齊，金身盤螺髻（佛發），玉毫映紺目（佛眼），報答無盡恩，祈薦無量福。
西方凈土贊
孤山法師智圓
說天理湛然寂靜，怎麼可以用凈或穢、長或短、彼或此來思量揣測呢？然而，領悟了它，就成為聖人、真人，就能夠修德、契合覺悟，就能夠迴歸本源、達到涅槃（不生不滅的境界）；迷惑了它，就成為凡人、妄人，就只能順應習性、與塵世相合，就只能隨波逐流、經歷生死。偉大啊！聖人是先知先覺者，憐憫眾生尚未覺悟，因此顯現清凈的佛土，壽命綿延無量，端坐西方，慈眼平等地看待一切，使我們這些迷途的眾生厭棄污穢而欣慕清凈，厭惡這娑婆世界（充滿苦難的世界）而求生於極樂安養的凈土。既然已經登上寶剎，朝見了法王（佛），親眼目睹了神通變化，親耳聆聽了精妙的教誨，那麼湛寂的本性，也就不遠了。通達十方太虛，一切都是我心所顯現，更何況是依空而立的凈土，又有什麼實在的呢？唉！像這樣證悟的人，有誰不是從厭棄污穢、欣慕清凈，厭惡短促、喜愛綿延，捨棄此地、求取彼地的心而達到的呢？更何況是通達了欣厭而無欣厭，瞭解了好惡而無好惡，知道取捨而無取捨的人呢？所以，釋迦牟尼佛（Sakyamuni）顯現在穢土而使人厭離，阿彌陀佛（Amitabha）顯現在凈土而使人欣慕，其中自有深意啊！我的慈母馬氏，生於令人厭惡的穢土，死後往生到令人欣慕的凈剎，享年七十一歲而終。臨終之際，將她所造的凈土無量壽佛（Amitayus）像，囑託我供養承事。至今已經十年了。嗚呼！母親的恩德，難道僅僅在於使孩子免於溺水、墜入水火之中嗎？而我的母親啊，首先能夠捨棄我讓我成為佛的弟子，其次能夠資助我學習佛法，最後又勸勉我往生凈土，這是能夠教誨我走上正道啊！《蓼莪》的哀嘆，風樹的悲傷……
【English Translation】 English version Adorned with five colors, with utmost reverence, I vow to follow the blessings of the departed and repay the kindness of my compassionate mother. A eulogy:
A single thought of goodness, a thousand thoughts follow; a single thread starts the embroidery, ten thousand threads continue; merits and achievements are accomplished, auspicious marks are complete; golden body with coiled hair (Buddha's hair), jade-like urna illuminates the dark eyes (Buddha's eyes); to repay boundless kindness, I offer immeasurable blessings.
Ode to the Western Pure Land
By Dharma Master Zhiyuan of Gushan
It is said that the principle of Heaven is serene and still. How can it be measured by purity or defilement, long or short, that or this? Yet, to contemplate and deliberate on it? However, to awaken to it is to become a sage, to become true, to cultivate virtue, to unite with enlightenment, to return to the source, to attain Nirvana (state of non-birth and non-death). To be deluded by it is to become ordinary, to become false, to conform to nature, to unite with the dust, to follow the flow, to experience birth and death. Great indeed is the sage's prior awakening! Pitying those who are not yet awakened, thus a Pure Land appears, with life extending immeasurably, sitting upright facing east, with compassionate eyes viewing all without bias, enabling us, the deluded masses, to detest defilement and rejoice in purity, to abhor this Saha world (world of suffering) and seek refuge in that peaceful Pure Land. Having ascended the precious temple and beheld the Dharma King (Buddha), witnessed the miraculous transformations, and heard the wondrous teachings, then the serene and still nature is not far off. Realizing that the ten directions and the great void are all manifestations of my mind, how much more so is the Pure Land, which relies on emptiness, devoid of any substantiality? Alas! Those who attain such enlightenment, who among them does not achieve it through detesting defilement and rejoicing in purity, abhorring shortness and delighting in length, abandoning this and seeking that? Moreover, what about those who understand rejoicing and detesting yet have no rejoicing or detesting, who know good and evil yet have no good or evil, who know taking and abandoning yet have no taking or abandoning? Therefore, Sakyamuni Buddha (Sakyamuni) appears in the defiled land to cause aversion, and Amitabha Buddha (Amitabha) appears in the Pure Land to cause joy. There is a profound purpose in this! My compassionate mother, Lady Ma, was born in a detestable defiled realm and was reborn in a delightful Pure Land, passing away at the age of seventy-one. As she lay ill, she entrusted me with the Amitayus (Amitabha) image of the Pure Land that she had created, instructing me to make offerings and serve it. Ten years have passed since then. Alas! Is a mother's virtue merely to save her child from drowning or falling into fire and water? But my mother was able to first relinquish me to become a disciple of the Buddha, then support me in studying the Dharma, and finally urge me to be reborn in the Pure Land. This is to teach me the right path! The lament of 'Liao E,' the sorrow of the wind-swept trees...
悲。歲月其邁。而吾心不衰。遂齋莊馨爐。染毫作凈土贊。庶祐我母陟乎聖階 覺海澄圓廣大無邊無促無延(其一)群蒙失道自劫家寶生死浩浩(其二)大覺軫慈凈國爰居俾我來思(其三)金臺既升睹佛儀形悟我妙明(其四)像以相睹贊以道取福我慈母(其五)。
無量壽佛贊
大智律師元照
八萬四千之妙相。得非本性之彌陀。十萬億剎之遐方。的是唯心之凈土。凈穢雖隔。豈越自心。生佛乃殊。寧乖己性。心體虛曠。不礙往來。性本包容。何妨取捨。是以舉念。即登于寶界。還歸地產之家鄉。彈指仰對於慈容。實會天真之父子。機生負德。枉受沉淪。今日投誠。必蒙拯濟。三心圓發。一志西馳。盡來際以依承。歷塵剎而稱讚。
畫阿彌陀像贊
文忠公蘇軾
蘇軾之妻王氏。名潤之字季章。年四十六。元祐八年八月一日。卒于京師。臨終之夕。遺言舍所受用。使其子邁迨過為畫阿彌陀像。紹聖元年六月九日像成。奉安於金陵清涼寺。贊曰。
佛子在時百憂繞 臨行一念何由了 口誦南無阿彌陀 如日出地萬國曉 何況自舍所受用 畫此圓滿天日表 見聞隨喜悉成佛 不擇人天與蟲鳥 但當常作平等觀 本無憂樂與壽夭 丈六全身不為大 方寸千佛
【現代漢語翻譯】 現代漢語譯本： 悲嘆啊，歲月流逝，而我的心卻不衰老。於是我齋戒沐浴，點燃馨香的爐火，濡墨繪製凈土贊，希望保佑我的母親登上聖賢的階梯。 覺海澄澈圓滿，廣大無邊，沒有侷促也沒有延展（其一）。 眾生迷失正道，自己劫掠家中的珍寶，生死輪迴浩浩蕩蕩（其二）。 大覺佛陀慈悲憐憫，在清凈的國土安居，讓我心生嚮往（其三）。 一旦登上金蓮臺，就能瞻仰佛陀的莊嚴儀容，領悟我本有的妙明真心（其四）。 通過佛像來瞻仰佛陀，通過讚頌來領悟佛道，為我慈愛的母親祈福（其五）。
《無量壽佛贊》
大智律師元照
佛陀的八萬四千種微妙相好，難道不是本性彌陀的顯現嗎？十萬億佛土之遙遠的西方，的的確確是唯心所現的凈土。 清凈與污穢雖然有別，難道能超出自己的心嗎？眾生與佛陀雖然不同，難道能違背自己的本性嗎？心的本體虛空曠達，不妨礙往來於凈土。自性本來就包容一切，又何妨選擇與捨棄？ 因此，只要一動念，就能登上寶蓮臺，迴歸本有的家鄉。彈指間仰望慈悲的佛陀，真正會合天真無邪的父子。 因為一念之差而辜負佛恩，枉自遭受沉淪之苦。今日真心誠意地皈依，必定蒙受佛陀的救濟。發起至誠心、深心、迴向發願心這三種心，一心向往西方極樂世界。盡未來際地依止佛陀，經歷無數劫地稱揚讚歎。
《畫阿彌陀像贊》
文忠公蘇軾
蘇軾的妻子王氏，名潤之，字季章，享年四十六歲。元祐八年八月初一，在京師去世。臨終前留下遺言，將她所用的財物捨棄，讓她的兒子蘇邁為她畫一幅阿彌陀佛像。紹聖元年六月初九，佛像畫成，供奉在金陵清涼寺。贊曰：
佛弟子在世時百般憂愁纏繞，臨終時一念能否明瞭？ 口中唸誦'南無阿彌陀佛'（Namo Amitabha），如同太陽從地平線升起，照亮整個世界。 更何況她捨棄自己所用的財物，畫成這圓滿的阿彌陀佛像，如同天上的太陽。 凡是見到或聽聞，並隨喜讚歎的人，都能成就佛果，不分人、天，乃至蟲鳥。 只要常常保持平等心，本來就沒有憂愁、快樂和壽命長短的分別。 丈六金身的佛像並不算大，方寸之地也能顯現出千佛。
【English Translation】 English version: Alas, the years pass, but my heart does not wane. So I fast and purify myself, light the fragrant incense burner, and dip my brush to create a Pure Land eulogy, hoping to bless my mother to ascend to the ranks of the saints. The sea of enlightenment is clear and complete, vast and boundless, without constriction or extension (verse 1). Sentient beings lose their way, robbing their own family treasures, the cycle of birth and death is vast and endless (verse 2). The Greatly Enlightened Buddha has compassion and pity, residing in the pure land, causing my heart to yearn (verse 3). Once ascending the golden lotus platform, one can behold the Buddha's dignified form, and realize my inherent wondrously bright true mind (verse 4). Through the image to behold the Buddha, through praise to understand the Buddha's path, to pray for my loving mother (verse 5).
Eulogy to Amitabha Buddha
Great Wisdom Lawyer Yuanzhao
The Buddha's eighty-four thousand subtle marks and characteristics, are they not the manifestation of the inherent Amitabha (Amitabha)? The distant Western Pure Land, hundreds of thousands of millions of Buddha lands away, is indeed the Pure Land manifested by the mind alone. Although purity and defilement are different, can they exceed one's own mind? Although sentient beings and Buddhas are different, can they violate one's own nature? The substance of the mind is empty and vast, not hindering coming and going to the Pure Land. The self-nature originally encompasses everything, so why hinder choosing and abandoning? Therefore, with just a thought, one can ascend the jeweled lotus platform, returning to one's original home. In an instant, looking up to the compassionate Buddha, truly reuniting with the innocent father and son. Because of a single thought of failing to appreciate the Buddha's grace, one suffers the pain of sinking into the cycle of rebirth in vain. Today, sincerely taking refuge, one will surely receive the Buddha's salvation. Arousing the three minds of sincerity, deep faith, and dedicating merit with aspiration, single-mindedly yearning for the Western Pure Land. Relying on the Buddha for all future eons, praising and extolling through countless kalpas.
Eulogy for Painting an Amitabha Image
Duke Wenzhong, Su Shi
Su Shi's wife, Wang Shi, named Runzhi, styled Jizhang, lived to the age of forty-six. On the first day of the eighth month of the eighth year of Yuanyou, she passed away in the capital. On the eve of her death, she left a will to donate her belongings and have her son Su Mai paint an Amitabha (Amitabha) Buddha image for her. On the ninth day of the sixth month of the first year of Shaosheng, the image was completed and enshrined in Qingliang Temple in Jinling. The eulogy says:
When a Buddhist disciple is alive, they are entangled in a hundred worries, at the time of death, how can a single thought be clear? Mouth reciting 'Namo Amitabha (Namo Amitabha)', like the sun rising from the horizon, illuminating the whole world. Moreover, she gives up her belongings, painting this perfect Amitabha (Amitabha) Buddha image, like the sun in the sky. Whoever sees or hears and rejoices in it, can achieve Buddhahood, regardless of humans, devas, or even insects and birds. As long as one always maintains an equal mind, there is originally no distinction between sorrow, joy, and longevity. The sixteen-foot golden body of the Buddha is not too large, even in a square inch of space, a thousand Buddhas can appear.
夫豈小 此心平處是西方 閉眼便到無魔嬈
李伯時畫彌陀贊
寂音禪師惠洪
政和八年五月十五日。宜春黃先之。攜李伯時所畫阿彌陀像。來東山為示(余)觀伯時畫多矣。大率顧陸之意。畫意不畫態故。不施五色。而伯時知之耳。問其所得曰。李仲元仲元中為袁法官。以遺所厚善者。先之苦求得之(余)諦視其筆跡。非今輩所能為。其伯時之筆審矣。稽首為之贊曰。
以慈為室 以忍為衣 法空為座 示同體悲 四十八愿 為世所歸 如日沒時 烏接翅飛 大哉甘露 妙法總持 令我觀門 洞開坦夷 諦觀自心 妙絕知思 是歸依處 真不思議 律我意馬 使不妄馳 光明現前 見白蓮池 不假中陰 屈伸頃時 忻然化生 如八歲兒 何以至此 請審思之 皆我精進 相力所持 稽首妙湛 不動巍巍 令一切眾 絕癡暗疑 有同願者 但瞻導師 脫然蟬蛻 出五濁泥
安樂國贊三十章章四句
提刑楊杰
凈土周沙界 如何獨指西 但能從一入 處處是菩提 有念同無念 無生即是生 不勞移一步 透徹覺王城 厭煩求凈土 不是不慈悲 欲得醫他病 先須自療治
【現代漢語翻譯】 現代漢語譯本 豈止是小事， 內心平靜之處便是西方極樂世界，閉上眼睛便到達沒有邪魔侵擾的地方。
李伯時畫彌陀贊
寂音禪師惠洪
政和八年五月十五日，宜春的黃先之帶著李伯時所畫的阿彌陀像，來到東山給我看。（我）看過伯時很多畫了，大體上都有顧愷之和陸探微的意境。畫的是意境而不是形態，所以不使用五彩顏色，而伯時深知這一點。問他畫的來歷，他說：『李仲元（李仲元）仲元在袁州做法官時，把它送給了關係好的朋友。先之苦苦哀求才得到它。』（我）仔細觀看他的筆跡，不是現在的人能做到的，確實是伯時的筆跡。於是稽首作讚：
以慈悲為屋室，以忍辱為衣裳，以法空為座位， 示現同體的悲憫。四十八大愿（四十八大愿），是世人所歸向的地方。 如同太陽落山時，鳥兒連線翅膀飛翔。偉大啊，甘露（甘露）， 妙法總持（妙法總持），使我觀想之門，洞開而平坦。 仔細觀察自心，玄妙到了極點，超越了知覺和思慮。這是歸依之處， 真是不可思議。約束我的意馬，使它不胡亂奔馳。 光明顯現於眼前，看見白蓮池（白蓮池）。不需要經過中陰階段， 屈伸手臂的短暫時間，欣喜地化生，如同八歲的孩童。 為何能達到這種境界？請仔細思考。都是我精進的， 相互增上的力量所支援。稽首妙湛（妙湛），不動如山。 使一切眾生，斷絕愚癡、黑暗和疑惑。有相同願望的人， 只要瞻仰導師（導師），便能像蟬脫殼一樣，脫離五濁的泥潭。
安樂國贊三十章，每章四句
提刑楊杰
凈土（凈土）遍佈整個沙界，為何唯獨指向西方？ 只要能從一門深入，處處都是菩提（菩提）。 有念如同無念，無生即是生。 不用移動一步，便能透徹覺王城（覺王城）。 厭惡煩惱而求凈土，不是不慈悲。 想要醫治他人的疾病，首先要醫治自己的疾病。
【English Translation】 English version How can it be small? Where the mind is at peace is the Western Pure Land; close your eyes and you arrive where there are no demons.
A Praise of Amitabha Painted by Li Boshi
Zen Master Jiyin Huihong
On the fifteenth day of the fifth month of the eighth year of Zhenghe, Huang Xianzhi of Yichun brought an image of Amitabha (Amitabha) painted by Li Boshi to Dongshan to show me. (I) have seen many paintings by Boshi, and they mostly have the artistic conception of Gu Kaizhi and Lu Tanwei. The painting is about artistic conception rather than form, so it does not use five colors, and Boshi knows this well. Asked about the origin of the painting, he said: 'Li Zhongyuan (Li Zhongyuan) gave it to a close friend when he was a judge in Yuanzhou. Xianzhi begged for it with great effort.' (I) carefully examined his brushstrokes, which cannot be done by people today, and it is indeed Boshi's handwriting. So I bowed and composed a praise:
Taking compassion as the room, taking forbearance as the clothing, taking the emptiness of Dharma as the seat, Showing the compassion of the same body. The forty-eight vows (forty-eight vows) are where the world turns to. Like the sun setting, birds connect their wings to fly. Great is the nectar (nectar), The wonderful Dharma holds everything (wonderful Dharma holds everything), making my gate of contemplation wide open and smooth. Carefully observe the mind, which is extremely subtle, surpassing perception and thought. This is the place to take refuge, Truly inconceivable. Restrain my mind-horse, so that it does not run wild. Light appears before my eyes, seeing the White Lotus Pond (White Lotus Pond). No need to go through the intermediate state, In the short time of stretching and bending the arms, joyfully reborn, like an eight-year-old child. Why can one reach this state? Please think carefully. All are supported by my diligent, Mutual enhancing power. Bow to the wonderful and still (wonderful and still), unmoving like a mountain. So that all beings may be free from ignorance, darkness, and doubt. Those who have the same vows, Just look up to the guide (guide), and they can shed their mortal coil like a cicada, leaving the mud of the five turbidities.
Praise of the Land of Bliss, thirty chapters, four lines per chapter
Yang Jie, the Investigating Censor
The Pure Land (Pure Land) pervades the entire realm of sand, why only point to the West? As long as one can enter deeply from one gate, everywhere is Bodhi (Bodhi). Having thought is like having no thought, no birth is the same as birth. Without moving a step, one can thoroughly penetrate the City of the Awakened King (City of the Awakened King). Disliking煩惱(troubles) and seeking the Pure Land is not unkind. If you want to cure others' illnesses, you must first cure your own.
彌陀願力重 光明照塵沙 一念若相應 即生如來家 天宮多五欲 樂國絕三塗 生者不退轉 如來語豈誣 劣夫從聖王 一日四世界 聖力不思議 譬喻當得解 莫疑宿業重 十念功德輕 萬年有闇室 日照當時明 雖知諸佛國 及與眾生空 化人修凈土 摩詰有遺風 愛戀當猛斷 日熾冰自泮 未證三昧者 應作如是觀 五濁污泥水 不染白蓮華 如何遊蕩子 年老未還家 阿彌陀教觀 濁世有深緣 末法銷除盡 重留一百年 勿謂十萬億 路遠自厭倦 譬如千里境 頃刻夢中遍 勿謂歷劫罪 一念不可消 譬如積年木 一豆火能燒 弱羽不離枝 嬰兒不離母 唸唸阿彌陀 決定生凈土 十方諸如來 一音廣長舌 發願即得生 稱讚誠實說 水鳥及風聲 法音無間斷 菩薩皆伴侶 決定不退轉 黑業必殞墜 如石投諸水 願力猶巨舟 乘之得安濟 有念非無漏 無心未是精 虛空造宮室 何日是功成 安養受諸樂 娑婆備眾苦 當發無上心 愿得生凈土 欄楯及羅網 寶木皆七重 莊嚴無與等 天樂散香風 池水八功德 池底純金沙 上有寶樓閣 車輪
四色華 天雨曼陀羅 盛以寶衣裓 供養十方佛 食時還本國 心凈即土凈 大士語豈遙 剎剎見如來 那伽常在定 已證無生忍 重乘般若船 遊戲生死海 援溺濟無邊 生理不可得 即是真無生 自他凡與聖 一一是強名 即此娑婆界 混然凡聖居 塵塵全體現 妄動即差殊 佛言彌陀國 去此實不遠 普告修行人 切勿生異見 佛為法藏時 四十八誓願 愿愿度眾生 攝受無限量 若有諸眾生 一稱我名號 若不生凈方 我不成佛道 父常念其子 子常念其父 唸唸若相應 還家依位住
善導和尚彌陀道場贊
同前
東峰壇級石嵯峨 十佛隨聲信不訛 后善導依先善導 今彌陀是古彌陀 一心正受超三界 孤月澄輝照萬波 乘般若舟游凈域 度生還亦到娑婆
(道場在嚴州烏龍山。后善導即少康法師也)。
白蓮咸教主真贊
同前
臺州東掖山白蓮道場傳天臺教咸法師。元祐七年七月十一日。召大眾出衣盂所有。以散之云。吾二十三日。當還凈土。至日于方丈門外。坐禪圓寂。前六日以遺書。遣凈人嚴妙觀。赍來京師。與予為別。乃述真贊。以寄山中諸徒。
三觀
【現代漢語翻譯】 現代漢語譯本 四色華 天空中飄落曼陀羅花（Mandala，吉祥之花），用珍貴的寶衣盛放， 供養十方諸佛，在吃飯的時候回到本國。 內心清凈，國土也就清凈，大士（菩薩）的話語難道是虛妄的嗎？ 在每個剎土（Kshetra，佛土）都能見到如來（Tathagata，佛），那伽（Naga，龍）常常處於禪定之中。 已經證得無生法忍（Anutpattika-dharma-kshanti，對事物不生不滅的深刻理解），再次乘坐般若（Prajna，智慧）之船， 遊戲于生死之海，救助沉溺其中的無量眾生。 真實的生命是不可得的，這就是真正的無生。 自己、他人、凡人與聖人，每一個都是強加的名號。 就是這個娑婆世界（Saha World，我們所居住的充滿煩惱的世界），凡人和聖人混雜居住。 每一粒微塵都完全顯現真理，妄動就會產生差別。 佛說阿彌陀佛國（Amitabha，無量光），距離這裡其實並不遙遠， 普遍告訴修行的人們，千萬不要產生不同的見解。 佛在作為法藏比丘（Dharmakara，阿彌陀佛的前身）時，發了四十八個誓願， 每一個誓願都是爲了度化眾生，攝受沒有遺漏。 如果有各種眾生，一旦稱念我的名號， 如果不能往生凈土，我就不成佛道。 父親常常思念他的兒子，兒子常常思念他的父親， 唸唸如果相應，就能回到家，安住在本來的位置。 善導和尚彌陀道場贊 同前 東峰的壇基高聳，十方諸佛隨著聲音顯現，真實不虛。 後來的善導（少康法師）依循先前的善導（善導大師），現在的彌陀（阿彌陀佛）就是過去的彌陀。 一心正受，超越三界（Trailokya，欲界、色界、無色界），孤月澄澈的光輝照耀萬千波浪。 乘坐般若之舟，遊歷清凈的國土，度化眾生，也回到娑婆世界。 （道場在嚴州烏龍山。后善導即少康法師也）。 白蓮咸教主真贊 同前 臺州東掖山白蓮道場傳天臺教的咸法師。元祐七年七月十一日，召集大眾，拿出衣服和缽盂等所有之物，分發給眾人，說：『我二十三日，應當回到凈土。』到了那天，在方丈門外，坐禪圓寂。前六日寫了遺書，派遣凈人嚴妙觀，帶到京師，與我告別。於是寫下真贊，寄給山中的各位弟子。 三觀
【English Translation】 English version Four-Colored Flowers The sky rains down Mandarava flowers (Mandala, auspicious flowers), held in precious jeweled robes, Offering to the Buddhas of the ten directions, returning to the original land at mealtime. When the mind is pure, the land is also pure; how could the words of a Bodhisattva be false? In every Buddha-land (Kshetra, Buddha-field), one sees the Tathagata (Buddha), the Naga (Dragon) is always in Samadhi (meditative state). Having already attained the Anutpattika-dharma-kshanti (the acceptance of the non-arising of all dharmas), again boarding the Prajna (wisdom) boat, Playing in the ocean of birth and death, rescuing the drowning, saving the boundless. The true nature of life is unattainable; this is true non-birth. Self, others, ordinary beings, and sages, each one is a forced name. This very Saha World (our world of suffering), is where ordinary beings and sages dwell together. Every mote of dust fully manifests the truth; deluded movement creates differences. The Buddha said that Amitabha's (Infinite Light) land is not far from here, Universally telling practitioners, do not have different views. When the Buddha was Dharmakara (the Bodhisattva who became Amitabha), he made forty-eight vows, Each vow is to liberate sentient beings, receiving all without omission. If there are sentient beings who, upon hearing my name, If they are not born in the Pure Land, I will not attain Buddhahood. A father always thinks of his son, and a son always thinks of his father, If thought after thought is in accord, one can return home and dwell in their original position. Eulogy of Master Shandao's Amitabha Temple Same as above The altar base of East Peak is towering, the ten Buddhas appear with the sound, truly without error. The later Shandao (Master Shaokang) follows the earlier Shandao (Master Shandao), the present Amitabha is the ancient Amitabha. With one-pointed concentration, transcending the three realms (Trailokya, desire, form, and formless realms), the clear light of the solitary moon illuminates myriad waves. Riding the Prajna boat, traveling in the pure land, liberating beings, and also returning to the Saha world. (The temple is on Wulong Mountain in Yanzhou. The later Shandao is Master Shaokang). True Eulogy of the White Lotus Master Xian Same as above Master Xian of the White Lotus Temple on Dongye Mountain in Taizhou transmitted the Tiantai teachings. On July 11th of the seventh year of Yuanyou, he summoned the assembly, took out all his robes and bowls, and distributed them to everyone, saying, 'On the 23rd, I shall return to the Pure Land.' On that day, outside the abbot's door, he entered Nirvana in meditation. Six days prior, he wrote a farewell letter, sending the attendant Yan Miaoguan to the capital to bid me farewell. Thus, he wrote a true eulogy to send to the disciples in the mountains. Three Contemplations
通明唸唸圓 祖師爐拂只心傳 遺書封了加趺坐 不住白蓮生白蓮
效禪月作遠公詠(並序)
太史黃庭堅
遠法師居廬山下。持律精苦。過中不受蜜湯。而作詩換酒。飲陶彭澤。送客無貴賤。不過虎溪。而與陸道士行。過虎溪百步。大笑而別。故禪月作詩云。愛陶長官醉兀兀。送陸道士行遲遲。買酒過溪皆破戒。斯何人斯師如斯。故效之。
邀陶淵明把酒碗 送陸修靜過虎溪 胸次九流清似鏡 人間萬事醉如泥
遠法師贊
給事程俱
法師弘道 實相是談 像浮江滸 神運伽藍 戒珠義海 聳世觀瞻 肇開凈業 蓮杜興賢
劉遺民贊
仲思綜博 二林領袖 大化現前 不忘正受
陶靖節贊
淵明高蹈 性與道俱 世出世士 莫得親疏
謝康樂贊
康樂遒上 豪氣不除 慧業則有 非寂滅徒
陸道士贊
陸公玄虛 寄傲簡寂 江湖相忘 一笑莫逆
臨行自餞
樝庵法師有嚴
吾聞。西方有無上正遍知。壽命無量阿僧祇。光明遍照沙界兮無邊際。慈悲普覆群生兮無盡期。聞名稱念者。皆不退轉。歸命發願者。眾苦皆脫離。黃金為地。或琉璃。晝夜六時天華飛
【現代漢語翻譯】 現代漢語譯本 通明唸唸圓，祖師爐拂只心傳。 遺書封了加趺坐，不住白蓮生白蓮。
效禪月作遠公詠(並序)
太史黃庭堅
遠法師（慧遠大師）居廬山下，持律精苦，過了中午不接受蜜湯，卻作詩換酒，與陶淵明（陶彭澤）共飲。送客無論貴賤，都不超過虎溪。與陸修靜道士同行，過了虎溪百步，大笑而別。所以禪月作詩說：『愛陶長官醉醺醺，送陸道士慢吞吞。買酒過溪都破戒，這是何人？這師父就是這樣。』因此效仿他。
邀陶淵明把酒碗，送陸修靜過虎溪。 胸次九流清似鏡，人間萬事醉如泥。
遠法師贊
給事程俱
法師弘揚佛道，以實相為談論的中心。佛像顯現在江邊，神力運送伽藍（寺廟）。戒律如明珠，義理如大海，高聳於世，為世人所瞻仰。開創凈土法門，使蓮社興盛，賢才輩出。
劉遺民贊
仲思（劉遺民的字）學識淵博，是二林（廬山東林寺和西林寺）的領袖。大化（佛法）顯現在眼前，不忘正受（禪定）。
陶靖節贊
陶淵明（陶靖節）高潔隱逸，他的性情與道相合。是出世與入世之間的賢士，不分親疏都一樣對待。
謝康樂贊
謝康樂（謝靈運）才華橫溢，豪邁之氣不減。在佛學事業上有所成就，但並非完全是追求寂滅的修行者。
陸道士贊
陸修靜道士崇尚玄虛，寄情于簡寂觀。彼此在江湖上相忘，一笑之間情投意合。
臨行自餞
樝庵法師有嚴
我聽說，西方有無上正遍知（佛陀），壽命無量阿僧祇（無數）。光明遍照沙界（世界）無邊無際，慈悲普遍覆蓋眾生沒有窮盡。聽到名號稱念的人，都不會退轉。歸命發願的人，所有痛苦都能夠脫離。地面是黃金或者琉璃，晝夜六時天花飛舞。
【English Translation】 English version The transparent and bright thought is perfectly round; the ancestral master's furnace and whisk transmit only the mind. The will is sealed, and he sits in the lotus position; without dwelling, white lotuses are born from white lotuses.
Imitating Chan Yue's Eulogy of Yuan Gong (with Preface)
Grand Historian Huang Tingjian
The Dharma Master Yuan (Master Huiyuan) lived below Mount Lu. He upheld the precepts meticulously and strictly. He did not accept honey water after noon, but composed poems to exchange for wine and drank with Tao Yuanming (Tao Pengze). When seeing off guests, regardless of their status, he would not go beyond Tiger Creek. He walked with the Taoist Lu Xiujing, and after crossing Tiger Creek by a hundred steps, they laughed loudly and parted. Therefore, Chan Yue wrote a poem saying: 'Loving the Prefect Tao, drunk and carefree; seeing off the Taoist Lu, lingering slowly. Buying wine and crossing the creek, all breaking the precepts. Who is this person? This master is like this.' Therefore, I imitate him.
Inviting Tao Yuanming to hold a wine cup, seeing off Lu Xiujing across Tiger Creek. His mind is as clear as a mirror, reflecting the nine schools of thought; in the human world, all affairs are as drunk as mud.
Eulogy of Dharma Master Yuan
Given by Cheng Ju
The Dharma Master propagates the Dharma, with the true nature as the focus of discussion. The Buddha's image appears on the riverbank, and divine power transports the Sangharama (monastery). The precepts are like pearls, and the principles are like the ocean, towering in the world, admired by all. He initiated the Pure Land practice, making the Lotus Society flourish and producing virtuous talents.
Eulogy of Liu Yimin
Zhongsi (Liu Yimin's courtesy name) is erudite and broad-minded, the leader of the Two Forests (East Forest Temple and West Forest Temple on Mount Lu). The Great Transformation (Buddha's teachings) appears before him, and he does not forget the right reception (samadhi).
Eulogy of Tao Jingjie
Tao Yuanming (Tao Jingjie) is noble and reclusive, his nature is in harmony with the Tao. He is a worthy person between the world and beyond the world, treating everyone equally, regardless of familiarity.
Eulogy of Xie Kangle
Xie Kangle (Xie Lingyun) is talented and unrestrained, his heroic spirit undiminished. He has achievements in Buddhist studies, but he is not entirely a practitioner pursuing nirvana.
Eulogy of Taoist Lu
Taoist Lu Xiujing admires the mysterious and ethereal, entrusting his emotions to Jianji Temple. They forget each other in the rivers and lakes, and agree with each other at a smile.
Farewell to Myself Before Departure
Given by Dharma Master Youyan of Zha'an
I have heard that in the West there is the Unsurpassed Right and Universal Knowledge (Buddha), whose life is immeasurable Asamkhya (countless). The light shines throughout the realms (world) without limit, and compassion universally covers all beings without end. Those who hear the name and recite it will not regress. Those who take refuge and make vows will be freed from all suffering. The ground is gold or lapis lazuli, and heavenly flowers fly day and night at six times.
樓閣幢幡。千萬兮遍空界。寶林珠網。音樂兮微風吹。莊嚴美妙不思議。土無日月常光輝。是故繫念者。神魂西馳。父母之邦兮。常思歸性無苦域兮。今順性而舍其。性有樂邦兮。今順性而取之。去去過十萬億佛土。不是遠路跂。內憑願力。外仗佛威。一剎那間。便到七寶蓮華池。
樝庵老生平學佛守戒律。一節如冰霜。事文翰高談如圭璧。講練有餘力。而繫念無暇時。其凈業既成。一夕見在金池上。執樂者數人。似欲舉音以迓其來。不數日而終。先乃成自餞一篇。是知決定為西方游矣。聞者莫不嘆慕其不可及也。嗚呼唯心本性人人皆具焉。何羨魚多而不結網而有獲耶。子云所謂蜾蠃之祝曰。類我類我。久則肖之矣。安有不修而能證者哉。此自餞之意。固足以為來者勸也。門人元祐。持其文示予。因跋其尾云。隱庵(左知微)謹題。
樂邦文類卷第二 大正藏第 47 冊 No. 1969A 樂邦文類
樂邦文類卷第三
四明石芝沙門宗曉編次
記碑(一十九首)
龍興寺修凈土院記 禮部柳 子厚
岳州無姓和尚碑 同前
畫西方凈土㡧記 翰林白 居易
錢唐白蓮社主碑 孤山法師 智圓
凈慈七寶彌陀像記 提刑楊 杰
【現代漢語翻譯】 現代漢語譯本 樓閣幢幡，無數遍佈虛空界。寶林珠網，美妙音樂在微風中飄揚。莊嚴美妙不可思議，凈土沒有日月卻常放光明。因此，繫念阿彌陀佛的人，神魂迅速向西方馳去。那是父母之邦啊，要常常想著迴歸本性。那裡沒有痛苦的地域，現在順應本性而捨棄它。本性中有極樂的凈土啊，現在順應本性而取之。離開這裡，經過十萬億佛土，並非遙遠的路途。內心憑藉願力，外在仰仗佛的威神之力，在一剎那間，便到達七寶蓮華池。 樝庵老，平生學佛，嚴守戒律，品行如冰霜般清白。處理文書，高談闊論，言辭如圭璧般珍貴。講經說法，練習純熟，有剩餘的精力，卻沒有時間專門繫念阿彌陀佛。他的凈業已經成就，一天晚上，他看見自己在金色的蓮池之上，有幾位演奏音樂的人，似乎要奏樂來迎接他的到來。沒過幾天就去世了。事先寫好了一篇自餞文，由此可知他必定是前往西方極樂世界了。聽到這件事的人，沒有不讚歎羨慕他所達到的境界的。唉！唯心本性，人人皆具備。為什麼羨慕魚多，而不結網去捕撈，卻想有所收穫呢？揚雄所說的蜾蠃的祝語說：『像我！像我！』時間久了，就會像我了。哪裡有不修行而能證悟的呢？這篇自餞文的意義，確實可以用來勸勉後來的人啊。門人元祐，拿著他的文章給我看，因此我在文章的末尾題寫道：隱庵（左知微）謹題。 《樂邦文類》卷第二 《大正藏》第 47 冊 No. 1969A 《樂邦文類》 《樂邦文類》卷第三 四明石芝沙門宗曉編次 記碑（一十九首） 龍興寺修凈土院記 禮部柳 子厚 岳州無姓和尚碑 同前 畫西方凈土㡧記 翰林白 居易 錢唐白蓮社主碑 孤山法師 智圓 凈慈七寶彌陀像記 提刑楊 杰
【English Translation】 English version Lofty pavilions and jeweled banners, countless, fill the empty realms. Jeweled forests and pearl nets, with music carried on the gentle breeze. The adornments are wondrous and inconceivable, the land has no sun or moon, yet it is always radiant. Therefore, those who focus their minds on Amitabha (Amitābha - Infinite Light), their spirits swiftly journey westward. It is the land of one's parents, constantly thinking of returning to one's true nature. There is no realm of suffering there, now, in accordance with one's nature, one abandons it. One's nature possesses the Land of Bliss, now, in accordance with one's nature, one embraces it. Leaving here, passing through hundreds of thousands of millions of Buddha lands, it is not a distant journey. Inwardly relying on the power of vows, outwardly relying on the Buddha's majestic power, in an instant, one arrives at the Seven-Jeweled Lotus Pond. Elder Zha'an (Zha'an - name of a person), throughout his life, studied Buddhism and upheld the precepts, his integrity as pure as ice and frost. In handling documents and engaging in lofty discussions, his words were as precious as jade. He had ample energy for lecturing and practicing, but no time for dedicated mindfulness of Amitabha. His Pure Land karma having been accomplished, one evening, he saw himself above a golden lotus pond, with several musicians, seemingly preparing to play music to welcome his arrival. He passed away in a few days. He had written a farewell poem beforehand, from which it is known that he was certainly going to the Western Pure Land. Those who heard of this, without exception, admired and envied the state he had attained. Alas! The mind-only nature, everyone possesses it. Why envy the abundance of fish, without casting a net to catch them, yet hoping to gain something? Yang Xiong (Yang Xiong - name of a person) spoke of the wasp's (Guǒ luǒ - wasp) prayer, saying: 'Be like me! Be like me!' Over time, one will become like it. How can one attain enlightenment without cultivation? The meaning of this farewell poem, indeed, can be used to encourage those who come after. His disciple Yuan You (Yuan You - name of a person), brought his writing to show me, therefore, I inscribed at the end of the writing: Yin'an (Yin'an - name of a person) (Zuo Zhiwei (Zuo Zhiwei - name of a person)) respectfully inscribed. 'Collection of Writings on the Land of Bliss', Volume Two 'Taisho Tripitaka', Volume 47, No. 1969A, 'Collection of Writings on the Land of Bliss' 'Collection of Writings on the Land of Bliss', Volume Three Compiled and arranged by Shramana Zongxiao (Zongxiao - name of a person) of Shizhi (Shizhi - name of a place) Monastery in Siming (Siming - name of a place) Records of Steles (Nineteen Pieces) Record of the Construction of the Pure Land Courtyard at Longxing (Longxing - name of a place) Monastery by Liu Zihou (Liu Zihou - name of a person), of the Ministry of Rites Stele of the Nameless Monk of Yuezhou (Yuezhou - name of a place) by the Same Author Record of Painting the Western Pure Land Banner by Bai Juyi (Bai Juyi - name of a person), of the Hanlin Academy Stele of the Head of the White Lotus Society of Qiantang (Qiantang - name of a place) by Dharma Master Zhiyuan (Zhiyuan - name of a person) of Gushan (Gushan - name of a place) Record of the Seven-Jeweled Amitabha (Amitābha - Infinite Light) Image at Jingci (Jingci - name of a place) Monastery by Yang Jie (Yang Jie - name of a person), Commissioner of Justice
建彌陀寶閣記 同前
延慶寺凈土院記 待制陳 瓘
延慶重修凈土院記 樸庵首座 清哲
開元寺三聖立像記 大智律師 元照
無量院造彌陀像記 同前
靈山安養庵記 給事程 俱
高宗皇帝御書蓮社記 總管張 棆
南嶽山彌陀塔記 牧庵禪師 法忠
澄江凈土道場記 法真禪師 守一
寶積院蓮社畫壁記 司封鐘離 松
荊王越國夫人往生記 真閣黃 策
馬侍郎往生記 同前
廣平夫人往生記 待制王 以寧
河東鸚鵡舍利塔記 成都尹韋 皋
傳(一十四傳)
天竺五通菩薩請佛傳
東晉蓮社始祖遠法師傳
歷代蓮社繼祖五法師傳
梁京師法悅僧主傳
後魏壁穀神鸞法師傳
梁廬山道珍禪師傳
隋天臺法智法師傳
大宋永明智覺禪師傳
梁貞節處士庾詵傳
大宋無為子楊提刑傳
大宋光州王司士傳
大宋錢唐胡宣義傳
大宋龍舒居士王虛中傳
大宋明州朱氏如一傳
龍興寺修凈土院記
禮部柳子厚
中州之西數萬里。有國曰身毒。
【現代漢語翻譯】 現代漢語譯本 建彌陀寶閣記 同前
延慶寺凈土院記 待制陳 瓘 (Guan)
延慶重修凈土院記 樸庵首座 清哲
開元寺三聖立像記 大智律師 元照
無量院造彌陀像記 同前
靈山安養庵記 給事程 俱
高宗皇帝御書蓮社記 總管張 棆 (Lun)
南嶽山彌陀塔記 牧庵禪師 法忠
澄江凈土道場記 法真禪師 守一
寶積院蓮社畫壁記 司封鐘離 松
荊王越國夫人往生記 真閣黃 策
馬侍郎往生記 同前
廣平夫人往生記 待制王 以寧
河東鸚鵡舍利塔記 成都尹韋 皋
傳(一十四傳)
天竺五通菩薩請佛傳
東晉蓮社始祖遠法師傳
歷代蓮社繼祖五法師傳
梁京師法悅僧主傳
後魏壁穀神鸞法師傳
梁廬山道珍禪師傳
隋天臺法智法師傳
大宋永明智覺禪師傳
梁貞節處士庾詵傳
大宋無為子楊提刑傳
大宋光州王司士傳
大宋錢唐胡宣義傳
大宋龍舒居士王虛中傳
大宋明州朱氏如一傳
龍興寺修凈土院記
禮部柳子厚
中州之西數萬里。有國曰身毒。
【English Translation】 English version 'Record of Building the Amitabha Pavilion' Same as above.
'Record of the Pure Land Courtyard at Yanqing Temple' By Chen Guan (Guan), Attendant-in-Waiting.
'Record of Rebuilding the Pure Land Courtyard at Yanqing Temple' By Qingzhe, Head Monk of Puan.
'Record of Erecting the Three Saints Statues at Kaiyuan Temple' By Yuanzhao, Vinaya Master of Great Wisdom.
'Record of Making the Amitabha Statue at Wuliang Courtyard' Same as above.
'Record of the Ling Shan (Vulture Peak) An Yang (Peaceful Nurturing) Hermitage' By Cheng Ju, Official in Attendance.
'Record of the Lotus Society Inscribed by Emperor Gaozong' By Zhang Lun (Lun), Chief Administrator.
'Record of the Amitabha Pagoda on Mount Nanyue' By Fachong, Chan Master of Mu'an.
'Record of the Pure Land Practice Place at Chengjiang' By Shouyi, Chan Master of Fazhen.
'Record of the Lotus Society Mural at Baoji Courtyard' By Zhongli Song, Director of the Bureau of Evaluations.
'Record of the Rebirth of the Lady of the Kingdom of Yue, Princess of Jing' By Huang Ce, of the Zhen Pavilion.
'Record of the Rebirth of Vice Minister Ma' Same as above.
'Record of the Rebirth of the Lady of Guangping' By Wang Yining, Attendant-in-Waiting.
'Record of the Parrot Relic Pagoda in Hedong' By Wei Gao, Governor of Chengdu.
Biographies (Fourteen Biographies)
'Biography of the Five-Clairvoyant Bodhisattva from India Requesting the Buddha'
'Biography of Master Huiyuan, the Founder of the Donglin (East Forest) Lotus Society'
'Biographies of the Five Successive Ancestors of the Lotus Society Through the Dynasties'
'Biography of the Sangha Chief Fayue of the Liang Capital'
'Biography of Master Shenluan of Bigushan (Wall Valley) of the Later Wei Dynasty'
'Biography of Chan Master Daozhen of Mount Lu in the Liang Dynasty'
'Biography of Master Fazhi of Tiantai in the Sui Dynasty'
'Biography of Chan Master Yongming Yanshou of the Great Song Dynasty'
'Biography of Yu Shen, the Virtuous Gentleman of the Liang Dynasty'
'Biography of Yang, the Investigator of the Great Song Dynasty, known as Wuweizi (Non-Action)'
'Biography of Wang, the Officer of Guang Prefecture in the Great Song Dynasty'
'Biography of Hu Xuanyi of Qiantang in the Great Song Dynasty'
'Biography of Wang Xuzhong, the Layman of Longshu in the Great Song Dynasty'
'Biography of Zhu Ruyi of Ming Prefecture in the Great Song Dynasty'
'Record of Repairing the Pure Land Courtyard at Longxing Temple'
By Liu Zihou of the Ministry of Rites
Tens of thousands of miles west of Central China, there is a country called Shendu (India).
釋迦牟尼如來示現之地。彼佛言西方過十萬億佛土。有世界曰極樂。佛號無量壽如來。其國無有三毒八難。眾寶以為飾。其人無有十纏九惱。群聖以為友。有能誠心大愿。歸心是土者。茍念力具足。則往生彼國。然後出三界之外。其于佛道無退轉者。其言無所欺也。晉時廬山遠法師。作唸佛三昧詠。大勸於時。其後天臺顗大師。著釋凈土十疑論。宏宣其教。周密微妙。迷者咸賴焉。蓋其留異跡。而去者甚眾。永州龍興寺前刺史李承晊。及僧法林。置凈土堂于寺之東偏。常奉斯事。逮今餘二十年。廉隅毀頓。影象崩墜。會巽上人。居其宇下。始復理焉。上人者修最上乘。解第一義。無體空析色之跡。而造乎真源。通假有借無之名。而入于實相。境與智合。事與理並。故雖往生之因。亦相用不捨。誓葺茲宇。以開後學。有信士圖為佛像。法相甚具焉。今刺史憑公。作大門以表其位(余)遂周延四阿。環以廓廡。繢二大士之像。繒蓋幢幡。以成就之。嗚呼有能求無生之生者。知舟筏之存乎是。遂以天臺十疑論。書於牆宇。使觀者起信焉。
岳州無姓和尚碑
同前
維某年月日。岳州大和尚。終於聖安寺。凡為僧若干年。年若干有名無姓。世莫知其閭里宗族所設施者。有問焉而以告曰。性吾姓也。其原無初
【現代漢語翻譯】 現代漢語譯本： 釋迦牟尼如來示現之地。佛說西方越過十萬億佛土，有一個世界叫做極樂世界（Sukhāvatī）。那裡的佛號為無量壽如來（Amitāyus）。那個國度沒有貪嗔癡三毒和八難。用各種珍寶來裝飾。那裡的人沒有十纏和九惱，以眾多聖賢為友。如果有人能以真誠的心和大愿，歸心於這個國土，只要念力具足，就能往生到那個國度，然後超出三界之外，在佛道上永不退轉。這些話是真實不虛的。晉朝時，廬山慧遠法師作《唸佛三昧詩》，大力勸導當時的人們。後來，天臺智顗大師著《凈土十疑論》，弘揚宣講這個教義，周密而微妙，使迷惑的人們都依賴它。大概是因為他們留下了奇異的足跡，而往生凈土的人非常多。永州龍興寺前刺史李承晊和僧人法林，在寺的東邊建立了凈土堂，經常奉行這件事。到現在已經二十多年了，墻角破損傾頹，佛像崩塌墜落。恰逢巽上人居住在這裡，開始重新修繕它。巽上人修行最上乘佛法，通達第一義諦，沒有執著于空和分析色的痕跡，而達到了真如的本源。通達假有和借無的名稱，而進入了實相。境界與智慧相合，事相與理體並存。所以即使是往生凈土的因，也相互作用而不捨棄。發誓修繕這個殿宇，以開啟後來的學人。有信徒繪製了佛像，法相非常完備。現在刺史憑公，建造了大門來標明這個地方，（我）於是周延地環繞四阿，周圍建起廊廡，繪製了兩大士的畫像，用繒彩寶蓋和幢幡來成就這件事。 唉！有能求無生之生的人，要知道渡河的船隻就在這裡啊。於是將《天臺十疑論》書寫在墻壁上，使觀看的人產生信心。
岳州無姓和尚碑
同前
在某年某月某日，岳州大和尚在聖安寺圓寂。作為僧人若干年，年齡若干，有名而無姓。世人不知道他的家鄉和宗族。有人問他，他回答說：『性就是我的姓，它的本源沒有開始。』
【English Translation】 English version: This is the place where Śākyamuni Tathāgata manifested. The Buddha said that beyond hundreds of thousands of millions of Buddha-lands to the west, there is a world called Sukhāvatī (極樂, the Land of Ultimate Bliss). The Buddha there is named Amitāyus Tathāgata (無量壽如來, the Buddha of Immeasurable Life). That country is free from the three poisons (三毒, greed, hatred, and delusion) and the eight difficulties (八難, conditions that hinder spiritual practice). It is adorned with various treasures. The people there are free from the ten entanglements (十纏, ten kinds of afflictions) and the nine vexations (九惱, nine kinds of mental distress), and they have the company of numerous sages. If someone can sincerely make a great vow and wholeheartedly rely on this land, as long as their power of mindfulness is sufficient, they can be reborn in that country, and then transcend the three realms (三界, the realms of desire, form, and formlessness), never regressing on the path to Buddhahood. These words are true and not deceptive. During the Jin Dynasty, Master Huiyuan of Mount Lu composed the 'Samādhi Poems on Mindfulness of Buddha', greatly encouraging the people of that time. Later, Master Zhiyi of Tiantai wrote the 'Ten Doubts about Pure Land' (釋凈土十疑論), widely propagating this teaching, which was thorough and subtle, so that confused people all relied on it. It is probably because they left extraordinary traces that so many people were reborn in the Pure Land. Li Chengzhi, the former prefect of Yongzhou and the monk Falin, established the Pure Land Hall in the eastern part of Longxing Temple, and they often practiced this matter. Now, more than twenty years have passed, the corners of the walls are damaged and dilapidated, and the Buddha statues have collapsed and fallen. It happened that the Venerable Xun lived here and began to repair it. The Venerable Xun practices the supreme vehicle (最上乘, the highest form of Buddhist practice), understands the ultimate meaning (第一義, the ultimate truth), has no attachment to emptiness or the analysis of form, and has reached the source of true reality. He understands the names of provisional existence and borrowed non-existence, and enters into the true nature of reality (實相, reality as it is). The realm and wisdom are united, and phenomena and principle coexist. Therefore, even the cause of rebirth in the Pure Land interacts and is not abandoned. He vowed to repair this hall in order to enlighten later learners. A believer has drawn a Buddha statue, and the Dharma appearance is very complete. Now, Prefect Ping has built a large gate to mark this place, and (I) have extensively surrounded the four corners, building corridors around it, painting the images of the two great bodhisattvas, and using silk canopies and banners to accomplish this matter. Alas! Those who can seek the birth of non-birth should know that the boat for crossing is here. Therefore, the 'Ten Doubts about Pure Land' of Tiantai is written on the walls, so that those who see it may arise faith.
Stele of the Nameless Monk of Yuezhou
Same as above
On a certain day of a certain month of a certain year, the Great Monk of Yuezhou passed away at Sheng'an Temple. He was a monk for several years, of a certain age, with a name but no surname. The world does not know his hometown or clan. Someone asked him, and he replied: 'Nature is my surname, and its origin has no beginning.'
。其胄無終。承于釋師。以系道本。吾無姓耶。法劍云者我名也。實且不有名。惡乎存吾有名耶。性海吾鄉也。法界吾宇也。戒為之墉。慧為之戶。以守則固以居則安。吾閭里不具乎。度門道品。其數無極。菩薩大士。其眾無涯。吾與之戚。而不吾異也。吾宗族不大乎。其道可聞者如此。而止讀法華經金剛般若經。數逾千萬。或譏以有為曰。吾未嘗作。嗚呼佛道逾遠。異端競起。唯天臺大師為得其說。和尚紹承本統。以順中道。凡受教者。不失其宗。生物流動趣向混亂。惟極樂正路為得其歸。和尚勤求端愨以成至愿。凡聽信者不惑其道。或譏以有跡。曰吾未嘗行。始居房州龍興寺。中徙於是州。作道場。于楞伽北峰。不越閫者五十祀。和尚所嚴事皆世高德。始出家事。而依者曰卓然師。居南陽立山葬岳州。就受戒者曰道穎師。居荊州。弟子之首曰懷遠師。居長沙安國寺。為南嶽戒法。歲來侍師會其終。遂以某日。葬于卓然師塔東若干步。其銘曰。
道本於一 離為異門 以性為姓 乃歸其根 無名而名 師教是尊 假以示物 非吾所存 大鄉不居 大族不親 淵意內朗 沖虛外仁 聖有遺言 是究是勤 惟勤惟默 逝如浮雲 教久益微 世罕究陳 爰有大智 出其真門
【現代漢語翻譯】 現代漢語譯本 他的後代沒有窮盡，繼承了釋迦牟尼佛的教導，以此來維繫道的根本。難道我沒有姓氏嗎？『法劍』就是我的名字。實際上我本沒有名字，又怎麼會有我這個有名字的存在呢？自性之海是我的故鄉，法界是我的宇宙，戒律是城墻，智慧是門戶，用它們來守護就穩固，用它們來居住就安寧。我的家鄉鄰里難道不完備嗎？度門和道品，它們的數量沒有窮盡。菩薩和大士，他們的數量沒有邊際。我與他們親近，他們也不把我當作異類。我的宗族難道不龐大嗎？ 可以聽聞的道就是這樣。而（世人）只讀《法華經》、《金剛般若經》，數量超過千萬遍。有人譏諷（這種修行）是有為法，我說：『我未曾造作。』唉，佛道越來越遠，各種異端競相興起，只有天臺大師才真正領會了其中的道理。和尚繼承了天臺宗的根本，從而順應了中道。凡是接受教誨的人，都不會失去他的宗本。眾生的流動和趣向混亂不清，只有極樂世界的正路才能使他們迴歸本源。和尚勤奮追求端正和誠實，從而成就了至高的願望。凡是聽信的人，都不會迷惑於他的道路。有人譏諷（這種行為）是有跡可循的，我說：『我未曾行走。』 最初居住在房州龍興寺，後來遷到這個州，建造道場，在楞伽山的北峰，不越出寺門有五十年。和尚所敬重的事都是世間高尚的品德。最初出家時所侍奉的，是卓然師（Zhuoran Shi），他居住在南陽，在立山安葬于岳州。接受戒律的是道穎師（Daoying Shi），他居住在荊州。弟子之首是懷遠師（Huaiyuan Shi），他居住在長沙安國寺，爲了南嶽的戒法，每年都來侍奉和尚，直到他去世。於是用某一天，安葬在卓然師塔的東邊若干步的地方。銘文如下： 道本於一，分離就成了不同的門徑。以自性為姓，最終迴歸到它的根源。沒有名字而又有名，老師的教誨是最值得尊敬的。用假象來向世人展示，這不是我所執著的。廣大的故鄉不居住，龐大的宗族不親近。深遠的意蘊內在明朗，謙虛的心境外在仁愛。聖人有遺留下來的教誨，要探究它，要勤奮地學習它。既要勤奮，又要沉默，逝去就像浮雲一樣。教義流傳久了就越發衰微，世上很少有人去探究和陳述它。於是有大智慧的人，從它的真門中走出。
【English Translation】 English version His descendants are without end, inheriting the teachings of Shakyamuni Buddha, thereby maintaining the root of the Dao. Do I have no surname? 'Law Sword' (Fa Jian) is my name. In reality, I have no name, so how can there be a named existence of me? The Sea of Self-Nature is my homeland, the Dharma Realm is my universe, precepts are the walls, and wisdom is the gate; using them to guard is secure, and using them to dwell is peaceful. Are my hometown and neighborhood incomplete? The Doors of Deliverance and the Paths of Practice, their numbers are endless. Bodhisattvas and Great Beings, their numbers are boundless. I am close to them, and they do not regard me as different. Is my clan not vast? The Dao that can be heard is like this. Yet (people) only read the 'Lotus Sutra' (Fahua Jing) and the 'Diamond Sutra' (Jingang Bore Jing), exceeding tens of millions of times. Some ridicule (this practice) as conditioned action, and I say: 'I have never created.' Alas, the Buddha's path is becoming more distant, and various heresies are rising up in competition; only the Great Master of Tiantai truly understood the principles within. The Monk inherited the foundation of the Tiantai school, thereby conforming to the Middle Way. All who receive teachings will not lose their lineage. The flow and direction of sentient beings are confused and unclear; only the correct path of the Pure Land of Ultimate Bliss can enable them to return to their origin. The Monk diligently sought uprightness and sincerity, thereby fulfilling the supreme aspiration. All who believe will not be confused by his path. Some ridicule (this behavior) as traceable, and I say: 'I have never walked.' Initially residing in Longxing Temple (Longxing Si) in Fangzhou, later moving to this state, building a monastery, on the northern peak of Mount Lengjia (Lengjia Shan), without leaving the temple gate for fifty years. The matters that the Monk revered were all noble virtues of the world. Initially serving Zhuoran Shi (卓然師), when he left home, who resided in Nanyang and was buried in Yuezhou at Mount Li. Daoying Shi (道穎師) received the precepts, residing in Jingzhou. The head of the disciples was Huaiyuan Shi (懷遠師), residing in Anguo Temple (Anguo Si) in Changsha, for the precepts of Mount Nanyue, coming to serve the Monk every year until his death. Thus, on a certain day, he was buried a certain number of steps east of Zhuoran Shi's pagoda. The inscription reads: The Dao originates from one; separation becomes different paths. Taking self-nature as the surname, ultimately returning to its root. Without a name yet named, the teacher's teachings are most worthy of respect. Using illusion to show the world, this is not what I cling to. The vast homeland is not dwelled in, the vast clan is not close to. The profound meaning is inwardly clear, the humble mind is outwardly benevolent. The sage has left behind teachings; one must explore them, one must diligently study them. Both diligent and silent, passing away like floating clouds. The teachings become increasingly weak over time, and few in the world explore and state them. Thus, there are those of great wisdom, emerging from its true gate.
近以顯示 俾民惟新 情動生變 物由湮淪 爰授樂國 參乎化源 師以誘導 俾民不昏 道用不作 神行無跡 晦明俱如 生死偕寂 法付後學 施之無斁 葬從我師 無忘真宅 寫是昭銘 刻茲玄石
畫西方凈土㡧記
翰林白居易
我本師釋迦如來說言。從是西方。過十萬億佛土。有世界號極樂。以無八苦四惡道故也。其國號凈土。以無三毒五濁業故也。其佛號阿彌陀。以壽無量愿無量功德相好光明無量故也。諦觀此娑婆世界微塵眾生。無賢愚無貴賤無幼艾。有起心歸佛者。舉手合掌。必先向西方。有怖厄苦惱者。開口發聲。必先念阿彌陀佛。又範金合土刻石織紋。乃至印水聚沙童子戲者。莫不率以阿彌陀佛為上首。不知其然而然。由是而觀。是彼如來。有大誓願於此眾生。此眾生有大因緣于彼國土明矣。不然者東南北方過去現在未來佛多矣。何獨如是哉。何獨如是哉。唐中大夫太子少傅上柱國憑翊縣開國侯賜紫金魚袋(白居易)。當衰莫之歲。中風痹之疾。乃舍俸錢三萬。命工人杜宗敬。按阿彌陀無量壽二經。畫西方世界一部。高九尺廣丈有三尺。彌陀尊佛坐中央。觀音勢至二大士侍左右。人天瞻仰。眷屬圍繞。樓臺妓樂。水樹華鳥。七寶嚴飾。五彩
【現代漢語翻譯】 現代漢語譯本 近來（佛法）顯現光明， 使民眾煥然一新。情感波動會產生變化，事物也會因此而消亡。 因此，（我）傳授（你們前往）極樂凈土的方法，參與到化生的根源中，用佛法引導（眾生）， 使民眾不再愚昧。道的執行不著痕跡，神妙的行動沒有軌跡。 黑暗與光明都一樣如常，生死都歸於寂靜。將佛法傳付給後來的學人， 施行佛法不要厭倦。安葬我（圓寂的）老師，不要忘記真正的歸宿。 寫下這篇彰顯功德的銘文，刻在這黑色的石頭上。
《畫西方凈土㡧記》
翰林 白居易
我本師釋迦牟尼佛這樣說：從這裡向西，經過十萬億個佛土，有一個世界叫做極樂世界，因為那裡沒有八苦和四惡道。那個國家叫做凈土，因為那裡沒有貪嗔癡三毒和五濁的惡業。那裡的佛叫做阿彌陀佛，因為他的壽命無量、願力無量、功德相好光明無量。仔細觀察這個娑婆世界的無數眾生，無論賢愚、貴賤、老少，只要發起歸依佛的心，舉起手掌合十，必定先面向西方。有恐懼、災難、痛苦的人，開口發出聲音，必定先念阿彌陀佛。還有用金屬、泥土塑造佛像，在石頭上雕刻，用絲線織出佛像，甚至在水中寫字、堆沙子，兒童嬉戲，沒有不以阿彌陀佛為首要的。不知道為什麼會這樣，自然而然地就這麼做了。由此看來，是阿彌陀佛如來對這些眾生有大誓願，這些眾生與極樂國土有大因緣，這很明顯。不然的話，東方、南方、北方，過去、現在、未來的佛有很多，為什麼唯獨是這樣呢？為什麼唯獨是這樣呢？唐朝中大夫、太子少傅、上柱國、憑翊縣開國侯、賜紫金魚袋的白居易，在衰老多病的年紀，得了中風麻痹的疾病，於是拿出俸祿三萬錢，命令工匠杜宗敬，按照《阿彌陀經》和《無量壽經》，畫了一幅西方極樂世界的圖，高九尺，寬一丈三尺。阿彌陀佛端坐在中央，觀音（Avalokiteśvara）菩薩和大勢至（Mahāsthāmaprāpta）菩薩侍立在左右，人天瞻仰，眷屬圍繞，樓臺亭閣，歌舞伎樂，水、樹、花、鳥，用七寶裝飾，五彩繽紛。
【English Translation】 English version Recently, (the Dharma) manifests its light, Enabling the people to be renewed. Emotional fluctuations give rise to changes, and things are subject to annihilation. Therefore, (I) impart (the method to go to) the Land of Ultimate Bliss (Sukhavati), participating in the source of transformation, guiding (sentient beings) with the Dharma, So that the people are no longer ignorant. The operation of the Dao leaves no trace, and the divine actions have no marks. Darkness and light are both as usual, and birth and death both return to stillness. Entrust the Dharma to later learners, Practice the Dharma without weariness. Bury my (deceased) teacher, do not forget the true home. Write this inscription that manifests merit, and carve it on this black stone.
Record of Painting the Western Pure Land
Bai Juyi of the Hanlin Academy
My original teacher, Shakyamuni Buddha, said this: From here, westward, passing over hundreds of thousands of millions of Buddha lands, there is a world called Sukhavati (Land of Ultimate Bliss), because there are no eight sufferings and four evil paths there. That country is called the Pure Land, because there are no three poisons (greed, anger, and ignorance) and five turbidities of evil karma there. The Buddha there is called Amitabha (Amitābha), because his life is immeasurable, his vows are immeasurable, and his merits, marks, and light are immeasurable. Carefully observe the countless sentient beings in this Saha world, regardless of whether they are wise or foolish, noble or lowly, young or old, as long as they initiate the mind to take refuge in the Buddha, raise their palms together, they must first face the West. Those who have fear, calamity, and suffering, when they open their mouths to make a sound, they must first recite Amitabha Buddha. Also, those who mold Buddha images with metal and earth, carve on stones, weave Buddha images with silk threads, and even write in water, pile sand, and children play, there is none that does not take Amitabha Buddha as the foremost. They do not know why it is so, but they do it naturally. From this, it can be seen that Amitabha Tathagata has great vows for these sentient beings, and these sentient beings have great affinities with the Land of Ultimate Bliss, which is very clear. Otherwise, there are many Buddhas in the East, South, and North, past, present, and future, why is it only like this? Why is it only like this? Bai Juyi, Grand Master of the Tang Dynasty, Junior Preceptor to the Crown Prince, Pillar of the State, Founding Marquis of Pingyi County, and bestowed with the Purple Gold Fish Bag, in his old and sickly age, suffered from hemiplegia, so he took out 30,000 coins from his salary and ordered the craftsman Du Zongjing to paint a picture of the Western World of Ultimate Bliss according to the Amitabha Sutra and the Infinite Life Sutra, nine feet high and thirteen feet wide. Amitabha Buddha sits in the center, with Avalokiteśvara (Guanyin) Bodhisattva and Mahāsthāmaprāpta (Dashizhi) Bodhisattva standing on the left and right, with humans and devas looking up in reverence, surrounded by family members, pavilions and terraces, singing and dancing, water, trees, flowers, and birds, decorated with seven treasures, and colorful.
張施。爛爛煌煌。功德成就。弟子(居易)焚香稽首跪于佛前。起慈悲心。發弘誓願。愿此功德。回施一切眾生。一切眾生。有如我老者如我病者。愿皆離苦得樂。斷惡修善。不越南贍部。便睹西方白毫大光。應念來感。青蓮上品隨愿往生。從現在身盡未來際。常得親近而供養也。欲重宣此愿。而偈贊曰。
極樂世界清凈土 無諸惡道及眾苦 愿如老身病苦者 同生無量壽佛所
錢唐白蓮社主碑
孤山法師智圓
聖宋天禧四年春正月十二日。白蓮社主圓凈大師常公。歸寂于錢唐西湖昭慶本寺之上方草堂。壽六十二。臘四十四。越二月三日。弟子輩號咽奉全身。瘞于靈隱山鳥窠禪師墳反右。建塔以識之禮也。其年冬門人之上首曰虛白者。克荷師道。自狀其事。再款吾廬。請吾之辭。傳師之美。以勒豐碑。且言。先人之遺旨也。吾辭不得命。乃文而序之。粵西聖之為教也。清靜而無為。仁慈而不殺。抗辭幽說閎意眇指。大備諸夏。稟化之徒。得其小者近者。則遷善而遠惡。得其大者遠者。則歸元而復性。噫廬山遠公。其得乎大者遠者。與考槃居貞。修辭立誠。識足以表微。行足以作程。是故時賢仰其高企其明。自是有結社之事焉。人到於今稱之。而莫能嗣之。惟公理行謹嚴。修心貞素。聞廬
【現代漢語翻譯】 現代漢語譯本 張施（人名）。爛爛煌煌（形容光亮）。功德成就。弟子居易（白居易的字）焚香稽首跪于佛前，起慈悲心，發弘誓願：愿此功德，回施一切眾生。一切眾生，有如我老者，如我病者，愿皆離苦得樂，斷惡修善，不越南贍部（Jambudvipa，指我們所居住的這個世界），便睹西方白毫大光（Buddha's urna，佛陀眉間白毫所放的光芒），應念來感，青蓮上品（highest grade lotus，往生極樂世界時所託生的蓮花品級）隨愿往生。從現在身盡未來際，常得親近而供養也。欲重宣此愿，而偈贊曰：
『極樂世界清凈土，無諸惡道及眾苦，愿如老身病苦者，同生無量壽佛所。』
錢唐白蓮社主碑
孤山法師智圓
聖宋天禧四年春正月十二日，白蓮社主圓凈大師常公，歸寂于錢唐西湖昭慶本寺之上方草堂，壽六十二，臘四十四。越二月三日，弟子輩號咽奉全身，瘞于靈隱山鳥窠禪師墳反右，建塔以識之禮也。其年冬門人之上首曰虛白者，克荷師道，自狀其事，再款吾廬，請吾之辭，傳師之美，以勒豐碑，且言，先人之遺旨也。吾辭不得命，乃文而序之。粵西聖之為教也，清靜而無為，仁慈而不殺，抗辭幽說，閎意眇指，大備諸夏。稟化之徒，得其小者近者，則遷善而遠惡；得其大者遠者，則歸元而復性。噫！廬山遠公（Huiyuan，東晉高僧），其得乎大者遠者與！考槃居貞，修辭立誠，識足以表微，行足以作程。是故時賢仰其高，企其明，自是有結社之事焉。人到於今稱之，而莫能嗣之。惟公理行謹嚴，修心貞素，聞廬
【English Translation】 English version Zhang Shi (person's name). Bright and radiant. Merit and virtue accomplished. Disciple Juyi (Bai Juyi's courtesy name) burns incense, bows his head, and kneels before the Buddha, generating compassion and making a great vow: May this merit be dedicated to all sentient beings. May all sentient beings, those who are old like me, those who are sick like me, all be free from suffering and attain happiness, cease evil and cultivate goodness, and without crossing Jambudvipa (the world we live in), immediately behold the white hair light (Buddha's urna, the light emitted from the white hair between the Buddha's eyebrows) of the West, responding to the thought and arriving, reborn in the highest grade lotus (highest grade lotus, the grade of lotus in which one is reborn in the Pure Land of Ultimate Bliss) according to their wishes. From this present life until the end of future eons, may I always be able to draw near and make offerings. Wishing to reiterate this vow, I praise in verse:
'The Pure Land of Ultimate Bliss, free from all evil paths and suffering, may those who are old and sick like me, be reborn together in the place of Amitabha Buddha.'
Stele of the Leader of the White Lotus Society of Qiantang
Monk Zhiyuan of Gushan
On the twelfth day of the first month of spring in the fourth year of the Tianxi era of the Holy Song Dynasty, the leader of the White Lotus Society, Great Master Yuanjing, Chang Gong, passed away peacefully at the Shangfang Thatched Cottage of Zhaoqing Temple in West Lake, Qiantang, at the age of sixty-two, with forty-four years of monastic life. On the third day of the second month, his disciples, weeping and wailing, respectfully entombed his entire body to the right of Zen Master Niaoke's grave on Lingyin Mountain, building a pagoda to mark the occasion. In the winter of that year, his foremost disciple, Xubai, diligently carried on his teacher's teachings, personally described the events, and repeatedly visited my humble abode, requesting my words to transmit the master's virtues and inscribe them on a grand stele, stating that it was the late master's will. Unable to refuse the command, I composed this text and preface. The teachings of the sages of Yuexi are pure and tranquil and without action, benevolent and non-killing, with profound words and subtle meanings, fully encompassing the Xia. Those who receive their teachings, those who attain the small and near, will move towards goodness and away from evil; those who attain the great and far, will return to the origin and restore their nature. Alas! Venerable Huiyuan (Huiyuan, a prominent monk of the Eastern Jin Dynasty) of Mount Lu, he attained the great and far! Living in seclusion and upholding integrity, cultivating words and establishing sincerity, his knowledge was sufficient to reveal the subtle, and his conduct was sufficient to set an example. Therefore, the wise men of the time admired his loftiness and aspired to his brilliance, and from then on, there was the matter of forming a society. People still praise it to this day, but no one can succeed him. Only Master Chang's principles and conduct were meticulous and strict, his mind was cultivated with integrity and purity, and he heard of Lu
山之風而悅之。且曰。睎驥之馬。亦驥之乘。吾雖無似。敢忘思齊之誡耶。於是乎乃飾其躬。乃刳其心。乃矢結社之謀云。夫率其道必依乎地。尊其神必假乎像。行其化必憑乎言。以為西湖者天下之勝遊。乃樂幽閑而示嘉遁焉。無量壽佛者群生之仰止。乃刻栴檀而為之形容焉。華嚴凈行品者。成聖之機要。乃刺身血而書其章句焉。其地既得。其像既成。其言既行。朝賢高其誼。海內藉其名。繇是宰衡名卿邦伯牧長。又聞公之風而悅之。或尋幽而問道。或睹相而知真。或考經而得意。三十餘年。為莫逆之交。預白蓮之侶者。凡一百二十三人。其化成也如是。有以見西湖之社嗣于廬山者。無慚德矣。嘗試論之。遠也上地之聖也。公也初心之賢也。實階位不同。名聲異號。然而遠出衰晉。公生聖朝。彼招者悉隱淪之賢。此來者皆顯達之士。絕長益短。古今相埒。不曰盛與美與。公每顧門人曰。國初以來。薦紳先生宗古為文。大率效退之之為人。以擠排釋氏為意。故我假遠公之跡。𧧷以結社事。往往從我化。而叢碑委頌。稱道佛法。以為歸向之盟辭。適足以枳棘異涂墻塹吾教矣。世不我知。或以我為設奇沽譽者。吾非斯人之徒也。君子曰。昔藥山惟儼。能回李翱之心。俾知佛。而僧傳善之。今茲眾賢。庶幾實相。欽崇大覺。朝
【現代漢語翻譯】 現代漢語譯本： 他仰慕山之風，併爲此感到喜悅。並且說：『即使是騏驥的馬，也要有驥才能駕馭。我雖然沒有相似之處，怎敢忘記思齊的告誡呢？』於是他修飾自己的儀容，掏空自己的內心，發誓要結社。要知道，遵循道義必定要依靠土地，尊崇神靈必定要藉助形象，推行教化必定要憑藉言語。他認為西湖是天下最美的遊覽勝地，於是樂於隱居，以此來展示自己高尚的隱遁之志。無量壽佛（Amitabha Buddha）是眾生仰慕的對象，於是雕刻栴檀木來塑造他的形象。華嚴凈行品（Avatamsaka Sutra's Chapter on Pure Conduct）是成就聖人的關鍵，於是刺破身體，用鮮血來書寫其中的章句。他的土地已經選好，他的佛像已經完成，他的教化已經推行。朝廷的賢士讚賞他的道義，海內的人們仰慕他的名聲。因此，宰相、名卿、地方長官等，又因為仰慕他的風範而感到喜悅。有的人尋訪幽靜之處來問道，有的人瞻仰佛像而瞭解真諦，有的人考究經文而領會要旨。三十多年來，成為他最親密的朋友，參與白蓮社（White Lotus Society）的人，總共有123人。他的教化成就就是這樣。由此可見，西湖的蓮社是繼承廬山蓮社的，沒有愧對慧遠大師的德行。試著評論這件事，慧遠大師是上古時代的聖人，而您是最初發心的賢人。雖然階位不同，名聲各異，但是慧遠大師出現在衰敗的晉朝，而您生活在興盛的朝代。慧遠大師招攬的都是隱居的賢士，而您吸引來的都是顯達的士人。截長補短，古今可以相提並論。難道不可以說這是盛事和美事嗎？您經常告誡門人說：『國朝建立以來，士大夫們宗法古代的文章，大多效仿韓愈（Han Yu）的為人，以排斥佛教為宗旨。所以我假借慧遠大師的遺蹟，來結社。他們往往被我感化，於是眾多的碑文和頌詞，都稱讚佛法，作為歸依的盟誓之辭，但這恰恰足以像荊棘一樣阻礙道路，像墻壁一樣阻隔我們的教義。世人不瞭解我，或許認為我是爲了標新立異，沽名釣譽。我不是這種人。』君子說：『過去藥山惟儼（Yaoshan Weiyan）禪師，能夠轉變李翱（Li Ao）的心意，使他了解佛法，因此僧傳贊美他。如今這些賢士，或許能夠證悟實相，欽佩崇敬偉大的覺悟者。』
【English Translation】 English version: He admired the wind of the mountains and rejoiced in it. And he said, 'Even the horse of Qiji (a legendary horse) needs a Ji (a skilled driver) to ride it. Though I am not similar, how dare I forget the admonition of Siqui (a poem in the Book of Songs)?' Therefore, he adorned his appearance, emptied his heart, and vowed to form a society. For to follow the Dao, one must rely on the land; to honor the gods, one must borrow images; to promote teachings, one must rely on words. He considered West Lake the most beautiful place to visit in the world, so he enjoyed seclusion there, to show his noble reclusion. Amitabha Buddha (Wuliangshou Fo) is the object of reverence for all beings, so he carved sandalwood to create his image. The Chapter on Pure Conduct of the Avatamsaka Sutra (Huayan Jing Xing Pin) is the key to becoming a saint, so he pierced his body and wrote its verses with his blood. His land was chosen, his image was completed, and his teachings were promoted. The virtuous officials of the court praised his righteousness, and the people within the seas admired his name. Therefore, the prime ministers, famous officials, and local governors rejoiced in his virtue. Some sought secluded places to ask about the Dao, some saw the image and knew the truth, and some studied the scriptures and understood the essence. For more than thirty years, they became his closest friends, and those who joined the White Lotus Society (Bailian She) numbered 123 in all. Such was the accomplishment of his teachings. From this, it can be seen that the Lotus Society of West Lake succeeded the Lotus Society of Mount Lu (Lushan), and he was not ashamed of the virtue of Master Huiyuan (Huiyuan). Let us try to discuss it. Huiyuan was a sage of ancient times, and you are a virtuous man of initial aspiration. Although their ranks are different and their reputations vary, Huiyuan appeared in the declining Jin Dynasty, while you live in a prosperous dynasty. Those whom Huiyuan recruited were all reclusive scholars, while those who came to you were all prominent officials. By balancing strengths and weaknesses, ancient and modern can be compared. Can it not be said that this is a grand and beautiful event? You often admonished your disciples, saying: 'Since the founding of the dynasty, the scholar-officials have followed the ancient style of writing, mostly imitating Han Yu's (Han Yu) behavior, with the intention of rejecting Buddhism. Therefore, I borrow the traces of Master Huiyuan to form a society. They are often influenced by me, so many inscriptions and eulogies praise the Buddha Dharma, as words of allegiance to refuge, but this is precisely enough to obstruct the path like thorns and separate our teachings like walls. The world does not understand me, perhaps thinking that I am trying to be unconventional and seek fame. I am not one of those people.' The gentleman said: 'In the past, Zen Master Yaoshan Weiyan (Yaoshan Weiyan) was able to transform the mind of Li Ao (Li Ao), causing him to understand the Buddha Dharma, so the monastic biographies praised him. Now these virtuous men may realize the true nature and admire and revere the great enlightened one.'
宗于性海。共極于義天。非公之力。而誰與其護法之功。代為不侔矣。公諱省常字造微姓顏氏。世為錢唐人。七歲厭俗。十七具戒。若乃托胎之祥瑞。受業之師保傳講習禪之美。砥名礪節之事。則有社客群賢碑序。及門人所錄行狀在焉。此不復云。直書其結社之道已。其文曰。
西聖之大。維遠得之廬山之高。維公悅之西湖之社。群賢慕之。有始有卒。不磷不緇。我緣既終。我滅于茲。神遊無何。名揚聖時。欲知我道兮。視此豐碑。
凈慈七寶彌陀像記
提刑楊杰
杭州南山凈慈道場比丘法真大師守一。結同志洎檀越。用金銀真珠珊瑚琥珀硨磲碼瑙。造彌陀佛像。聖相殊妙。感應非一。無為子瞻仰讚歎。碎七寶以為微塵。聚寶塵以為佛身。見寶塵即見佛。佛無不是寶。見佛身即見寶。寶無不是佛。七寶世間寶也。眾生貪取無有厭足。不得即瞋癡不能悟。此惡道之因也。七寶既已為尊像矣。則非世間所用。乃出世之寶也。遇寶像者。應生恭敬。嚴奉禁戒。純固定力。了達智慧。此凈土之因也。佛身等於大虛故。不設五藏。以眾生心為心。故會中之人。各書彌陀一愿。每四十八人而彌陀之愿周矣。悉以藏於身中。示愿愿不忘眾生也。髻螺千有二百。一一實以舍利。堅固願力也。像成之日。以八種
【現代漢語翻譯】 現代漢語譯本： 歸宗于本性如海般深邃，共同達到義理如天空般高遠。如果沒有您的力量，誰來承擔這護法的功勞呢？您的功德是無可比擬的。您的名字是省常（Shengchang），字造微（Zaowei），姓顏（Yan），世代是錢塘（Qiantang）人。七歲時厭惡世俗，十七歲受具足戒。至於託生時的祥瑞，受業的師長，傳講習禪的美德，砥礪名節的事蹟，都記載在社客群賢的碑序以及門人所記錄的行狀中。這裡不再贅述，直接記錄他結社的宗旨。碑文寫道：
『西方聖境的偉大，在於遠公（Yuan Gong，慧遠大師）在廬山（Lushan）的高潔；我們的喜悅，在於省常（Shengchang）在西湖（Xihu）的社團。眾多賢士仰慕而來，有始有終，不被玷污，不被染黑。我的因緣已經終結，我將在這裡寂滅。神識遨遊于虛無之境，名聲傳揚于聖明的時代。想要了解我的道嗎？看看這豐碑吧。』
凈慈寺七寶彌陀像記
提刑 楊杰（Yang Jie）
杭州（Hangzhou）南山（Nanshan）凈慈道場（Jingci Daochang）的比丘法真大師（Fazhen Dashi）守一（Shouyi），聯合志同道合者以及檀越（Dan Yue，施主），用金、銀、真珠、珊瑚、琥珀、硨磲、瑪瑙等七寶，建造彌陀佛像。佛像莊嚴殊勝，感應靈驗非同一般。無為子（Wuweizi，蘇軾的別號）蘇軾（Su Shi）仰慕讚歎，將七寶粉碎成微塵，聚集寶塵形成佛身。見到寶塵就如同見到佛，佛的一切都是寶。見到佛身就如同見到寶，寶的一切都是佛。七寶是世間的珍寶，眾生貪求而沒有厭足，得不到就產生嗔恨和愚癡，不能覺悟，這是墮入惡道的因。七寶既然已經用來建造尊貴的佛像，那就不是世間所用的東西，而是出世間的珍寶。遇到寶像的人，應該生起恭敬心，嚴格奉行戒律，堅定禪定之力，通達智慧，這是往生凈土的因。佛身等同於虛空，所以沒有設定五臟。以眾生的心為心，所以法會中的人，各自書寫彌陀（Amituo）的一個願望，每四十八人就圓滿了彌陀的四十八愿。全部藏於佛像身中，表示愿愿不忘眾生。佛像的髻螺有一千二百個，每一個都裝滿了舍利（Sheli），以此來堅固願力。佛像落成之日，用八種
【English Translation】 English version: Returning to the sea of inherent nature, together reaching the sky of righteousness. Without your strength, who would bear the merit of protecting the Dharma? Your merits are incomparable. Your name is Shengchang, your courtesy name is Zaowei, and your surname is Yan. Your family has been from Qiantang for generations. At the age of seven, you became weary of the mundane world, and at seventeen, you received the full monastic precepts. As for the auspicious signs of conception, the teachers who imparted knowledge, the beauty of transmitting, lecturing, and practicing Chan, and the deeds of cultivating reputation and integrity, they are all recorded in the preface of the stele of the society's guests and virtuous individuals, as well as in the biographical accounts recorded by your disciples. I will not repeat them here, but directly record the principles of your society. The inscription reads:
'The greatness of the Western Pure Land lies in Yuan Gong's (Master Huiyuan) nobility on Mount Lushan; our joy lies in Shengchang's society at West Lake. Many virtuous people admire and come, with beginning and end, unsoiled and unblackened. My karmic connection has ended, and I will enter Nirvana here. My spirit wanders in the realm of nothingness, and my name is spread in the enlightened era. If you want to know my path, look at this grand stele.'
A Record of the Seven-Jeweled Amitabha Image at Jingci Temple
Yang Jie, the Judicial Intendant
The Bhikshu Master Fazhen Shouyi of Jingci Monastery (Jingci Daochang) on Nanshan Mountain (Nanshan) in Hangzhou (Hangzhou), together with like-minded individuals and Dan Yue (patrons), used gold, silver, pearls, coral, amber, tridacna, and agate to create an Amitabha Buddha image. The sacred appearance is extraordinary and the responses are unusually efficacious. Wuweizi (Su Shi's alias), Su Shi, admired and praised it, crushing the seven jewels into fine dust and gathering the jewel dust to form the Buddha's body. Seeing the jewel dust is like seeing the Buddha, and everything about the Buddha is a jewel. Seeing the Buddha's body is like seeing the jewel, and everything about the jewel is the Buddha. The seven jewels are worldly treasures, and sentient beings greedily seek them without satisfaction. If they cannot obtain them, they generate anger and ignorance, and cannot awaken. This is the cause of falling into the evil realms. Since the seven jewels have already been used to create the venerable Buddha image, they are no longer for worldly use, but are transcendent treasures. Those who encounter the precious image should generate reverence, strictly observe the precepts, firmly establish the power of Samadhi, and thoroughly understand wisdom. This is the cause of being reborn in the Pure Land. The Buddha's body is equal to the great void, so it has no internal organs. Taking the minds of sentient beings as its own mind, the people in the assembly each wrote down one vow of Amitabha (Amituo), and every forty-eight people completed the forty-eight vows of Amitabha. All of them were placed inside the Buddha's body, indicating that every vow does not forget sentient beings. The Buddha image has one thousand two hundred hair curls, each filled with relics (Sheli), to strengthen the power of the vows. On the day the Buddha image was completed, eight kinds of
香湯。灌沐如來。表八功德水也。人隨意以飲之。均甘露味也。一身清凈。則一切身清凈。一念清凈。則一切念清凈。然則不離娑婆。頓超極樂。一見寶像。成就大緣。豈思議之可及哉乃作偈云。
和聚七寶 成如來身 寶即是佛 佛外無寶 佛即是寶 寶外無佛 于不二境 現諸凈土 贊歡巡繞 唸唸彌陀 當與有情 同超極樂
建彌陀寶閣記
同前
不願生凈土則已。愿生凈土則無不得生。不生則已。一生則永不退轉。世尊所謂阿鞞跋致阿惟越致者歟。夫具縛有漏凡夫。初憑信念得生彼土。而三毒邪見未能頓忘。何以知其不退轉耶。蓋以彌陀願力常所攝持。大光常照。上善常聚。壽命永劫。水鳥樹林。風聲樂響。演暢妙乘。聞其聲者。唸佛念法念僧之心。未嘗聞斷故也。眾生病之。佛為醫王。法為良藥。僧為視病人。三者現前。病不得而萌矣。以是而言。則一生凈土。何從而有退轉哉。錢唐僧監法寶大師從雅。平生修舉彌陀教觀。參究宗風。樂為偈頌。頗得其趣。又精於醫術。多施藥以濟人。人或以貨資酬之。則曰非我能也三寶之功。必轉施三寶。乃造寶閣。立彌陀大像。環以九品菩薩。海藏經典在其後。清凈蓮池在其前。定觀奧室分列左右。誓延行人。資給長懺
【現代漢語翻譯】 香湯（用香料製成的水）。灌沐如來（用香湯沐浴佛像），象徵八功德水（具有八種功德的水）。人們隨意飲用這些水，都如同甘露般美味。如果一個人的身清凈，那麼一切身都清凈；如果一個念頭清凈，那麼一切念頭都清凈。這樣說來，即使身處娑婆世界（充滿煩惱的世界），也能立刻超越到極樂世界（沒有痛苦的凈土）。一旦見到佛的寶像，就能成就巨大的因緣。這難道是思議所能達到的嗎？因此作偈說道：
聚集七寶（七種珍寶），成就如來之身。寶即是佛，佛外無寶；佛即是寶，寶外無佛。在不二的境界中，顯現諸多的凈土。讚歎歡喜地巡繞，念念不忘彌陀（阿彌陀佛），應當與有情眾生（一切眾生）一同超越到極樂世界。
建彌陀寶閣記
同前
如果不願往生凈土也就罷了，如果愿往生凈土，就沒有不能往生的。不往生也就罷了，一旦往生，就永遠不會退轉。世尊所說的阿鞞跋致（不退轉），阿惟越致（無退轉）就是這個意思吧。那些被束縛、有煩惱的凡夫，最初憑藉信念得以往生到凈土，但三毒（貪嗔癡）邪見還未能完全忘卻，怎麼知道他們不會退轉呢？這是因為阿彌陀佛的願力常常攝持他們，大光明常常照耀他們，上善之人常常聚集在一起，壽命是永恒的。水鳥樹林，風聲樂響，都在宣揚妙法。聽到這些聲音的人，唸佛、念法、念僧的心，從未停止過。眾生有病，佛是醫王，法是良藥，僧是照顧病人的人。這三者同時出現，疾病就無法產生。從這個角度來說，一旦往生凈土，怎麼會有退轉的可能呢？錢塘的僧人監法寶大師從雅，平生修習阿彌陀佛的教觀，參究禪宗的宗風，喜歡作偈頌，頗得其趣味。又精通醫術，常常施藥來救濟他人。人們有時用財物來酬謝他，他就說：『這不是我能做到的，這是三寶的功德。』必定將這些財物轉施給三寶，於是建造寶閣，設立阿彌陀佛大像，周圍環繞著九品菩薩，海藏經典在佛像的後面，清凈的蓮池在佛像的前面，禪定觀想的靜室分列在左右。發誓要接引修行人，供給他們長期的懺悔。
【English Translation】 Xiang Tang (fragrant water made with spices). Bathing the Tathagata (bathing the Buddha statue with fragrant water) symbolizes the Eight Meritorious Waters (water with eight kinds of merits). People can drink this water freely, and it tastes as delicious as nectar. If one's body is pure, then all bodies are pure; if one thought is pure, then all thoughts are pure. In this way, even if one is in the Saha world (the world full of suffering), one can immediately transcend to the Pure Land of Ultimate Bliss (the land without suffering). Once one sees the precious image of the Buddha, one can achieve great karmic connections. How can this be reached by thinking? Therefore, a verse is composed:
Gathering the Seven Treasures (seven kinds of precious gems), accomplishing the body of the Tathagata. Treasure is Buddha, there is no treasure outside of Buddha; Buddha is treasure, there is no Buddha outside of treasure. In the realm of non-duality, manifesting numerous Pure Lands. Praising and joyfully circumambulating, constantly mindful of Amitabha (Amitabha Buddha), one should transcend to the Pure Land of Ultimate Bliss together with sentient beings (all beings).
Record of Building the Precious Pavilion of Amitabha
Same as above
If one does not wish to be reborn in the Pure Land, then so be it. If one wishes to be reborn in the Pure Land, there is no one who cannot be reborn. If one is not reborn, then so be it. Once reborn, one will never regress. This is what the World Honored One meant by Aviveka (non-regression) and Avaivartika (irreversible), right? Those bound and afflicted ordinary people, initially rely on faith to be reborn in the Pure Land, but the three poisons (greed, anger, and ignorance) and wrong views have not been completely forgotten. How do we know that they will not regress? This is because the power of Amitabha's vows constantly sustains them, the great light constantly illuminates them, and the most virtuous people constantly gather together. Their lifespan is eternal. The water birds, trees, and forests, the sound of the wind and music, are all proclaiming the wonderful Dharma. Those who hear these sounds, their minds of mindfulness of the Buddha, the Dharma, and the Sangha, have never ceased. Sentient beings are sick, the Buddha is the King of Medicine, the Dharma is the good medicine, and the Sangha is the one who takes care of the sick. When these three appear together, the disease cannot arise. From this perspective, once one is reborn in the Pure Land, how can there be any possibility of regression? The monk Jian Fabao from Qiantang, Master Congya, practiced the teachings and contemplations of Amitabha throughout his life, studied the style of the Zen school, and liked to compose verses, which he found quite interesting. He was also proficient in medicine and often gave medicine to help others. People sometimes rewarded him with goods and money, but he said, 'This is not what I can do, it is the merit of the Three Jewels.' He would definitely transfer these goods to the Three Jewels, so he built a precious pavilion, erected a large statue of Amitabha, surrounded by the Nine Grades of Lotuses Bodhisattvas, with the Tripitaka Sutras behind the Buddha statue, and a pure lotus pond in front of the Buddha statue, and meditation rooms on the left and right. He vowed to receive practitioners and provide them with long-term repentance.
。以結凈土之緣。豈獨以比丘身。慕佛大醫。用法良藥而已者哉。實能運慈施療。利與眾同也。其于念三寶之心。可謂不敢間斷矣。入是道場者。觀一切相為非相。則能見彌陀之全體。觀一切法如幻法。則能入凈土之真境。觀我身之無我。則能具比丘之正見。故從一如來而見無量如來。入一凈土而周無量凈土。悟一法身而融無量法身矣。無念而念。無證而證。無修而修。凈土果海。豈易量哉。法寶僧監。建立寶閣凈土道場。誘集凈業之侶。以期安養。則報緣之至。必果遂其所願也。元祐元年上元日。左朝散郎尚書主客員外郎輕車都尉賜紫金魚袋無為楊杰述。
延慶寺凈土院記
待制陳瓘
明州延慶寺住持比丘世有講席。以天臺觀行為宗。自法智大師知禮。行學俱高。聽徒心向。繼其後者。又皆得人。今百有餘年矣。間有苦行精修之士。來依道場。元豐中比丘介然。修西方凈土之法。坐而不臥。以三年為期。期滿謂其同行比丘惠觀仲章宗悅曰。我等各據一室成此勝緣。后之來者。加眾而室不增多。今延慶西隅尚有隙地。若得錢二千餘萬。構屋六十餘間中建寶閣。立丈六彌陀之身。夾以觀音勢至。環為十有六室。室各兩間。外列三聖之像。內為禪觀之所。殿臨池水。水生蓮華。不離塵染之中。豁開世外
【現代漢語翻譯】 現代漢語譯本：由此結下往生凈土的因緣，難道僅僅是因為身為比丘，仰慕佛陀這位大醫王，使用良藥嗎？實際上是能夠運用慈悲心去施藥治療，利益與大眾相同。這樣唸誦三寶的心，可以說是沒有一刻敢於間斷的。進入這個道場的人，如果能觀察一切相為非相，就能見到阿彌陀佛的全體法身；如果能觀察一切法如幻法，就能進入凈土的真實境界；如果能觀察我身本無我，就能具備比丘的正見。所以能從一尊如來而見到無量如來，進入一個凈土而周遊無量凈土，領悟一個法身而融入無量法身。無念而念，無證而證，無修而修，凈土的果海，哪裡是容易測量的呢？法寶僧監（管理僧眾的機構），建立寶閣凈土道場，引導聚集修習凈業的同伴，以期往生安養凈土，那麼報答因緣的時刻到來，必定能實現他們的願望。元祐元年上元日，左朝散郎尚書主客員外郎輕車都尉賜紫金魚袋無為楊杰（人名）述。
延慶寺凈土院記
待制陳瓘（人名）
明州延慶寺的住持比丘世有講席，以天臺觀行為宗旨。自從法智大師知禮（人名）以來，修行和學問都很高，聽講的弟子心嚮往之。繼承他的人，又都是得力的人才。至今已經一百多年了。期間有苦行精修的人士，前來依附道場。元豐年間，比丘介然（人名）修習西方凈土的法門，坐著而不躺臥，以三年為期限。期滿后對他的同行比丘惠觀（人名）、仲章（人名）、宗悅（人名）說：『我們各自佔據一間禪室，成就這個殊勝的因緣。後來的人來了，增加人數而禪室不再增多。現在延慶寺的西邊角落還有空地，如果能得到錢二千餘萬，建造房屋六十餘間，中間建立寶閣，樹立丈六高的彌陀（阿彌陀佛）之身，兩旁是觀音（觀世音菩薩）和勢至（大勢至菩薩）。環繞著十六間禪室，每間兩間房。外面排列三聖的佛像，裡面作為禪觀的場所。殿堂面臨池水，池水生長蓮花，在不離塵世的染污之中，豁然開朗出一個世外桃源。』
【English Translation】 English version: Thus, to form a connection with the Pure Land. Is it merely because one is a Bhikshu (Buddhist monk), admiring the Buddha, the great physician, and using effective medicine? In reality, it is the ability to exercise compassion in administering treatment, benefiting all beings equally. Such a mind that recites the Three Jewels (Buddha, Dharma, Sangha) can be said to be without interruption. Those who enter this sanctuary, if they can observe all forms as non-forms, will be able to see the entirety of Amitabha's (Buddha of Infinite Light) Dharma body. If they can observe all dharmas (teachings) as illusory, they will be able to enter the true realm of the Pure Land. If they can observe their own body as selfless, they will be able to possess the correct view of a Bhikshu. Therefore, from one Tathagata (Buddha), they can see countless Tathagatas; entering one Pure Land, they can travel to countless Pure Lands; realizing one Dharma body, they can merge into countless Dharma bodies. To be mindful without being mindful, to attain enlightenment without attaining, to cultivate without cultivating, the ocean of fruits of the Pure Land, how can it be easily measured? The Dharma Treasure Sangha Supervisor (monastic administrator) established the Jeweled Pavilion Pure Land sanctuary, guiding and gathering companions who cultivate Pure Land practices, with the hope of being reborn in the Land of Bliss. Then, when the time for repaying karmic conditions arrives, their wishes will surely be fulfilled. Written on the Lantern Festival of the first year of Yuan祐 (era name), by Yang Jie (personal name), Left Grand Master of Court, Director of the Ministry of Rites, Light Chariot General, awarded the Purple Gold Fish Bag.
Record of the Pure Land Courtyard of Yanqing Temple
Written by Chen Guan (personal name), awaiting appointment
The abbot Bhikshus of Yanqing Temple in Mingzhou have traditionally held lectures, with the Tiantai (Buddhist school) contemplation practice as their principle. Since Dharma Master Zhi Li (personal name), both practice and learning have been high, and the listening disciples have been devoted. Those who succeeded him have all been capable individuals. It has been more than a hundred years now. Occasionally, ascetics who diligently cultivate have come to rely on the sanctuary. During the Yuanfeng (era name) period, Bhikshu Jie Ran (personal name) cultivated the Western Pure Land practice, sitting without lying down, with a three-year term. At the end of the term, he said to his fellow Bhikshus Hui Guan (personal name), Zhong Zhang (personal name), and Zong Yue (personal name): 'Let each of us occupy a room to create this auspicious connection. When those who come later increase in number, the rooms will not increase. Now there is still vacant land in the western corner of Yanqing Temple. If we can obtain more than twenty million coins, we can build more than sixty rooms, with a Jeweled Pavilion in the middle, erecting a sixteen-foot tall body of Amitabha (Buddha of Infinite Light), flanked by Avalokiteshvara (Bodhisattva of Compassion) and Mahasthamaprapta (Bodhisattva of Great Strength). Surrounding it will be sixteen rooms, each with two bays. Outside will be arranged the images of the Three Sages, and inside will be a place for Chan (Zen) contemplation. The hall will face a pond, and lotuses will grow in the water, opening up a paradise outside the world without leaving the defilements of the mundane world.'
之境。念處俱寂。了無異緣。以堅決定之心。以顯安樂之土。所以順佛慈而報國恩者。豈獨我四人而已哉。所欲如是。其可成乎。惠觀等答曰。以無作任運之心。作有為利益之事。四明多檀信。何患乎不成。自是日營月積。更七寒暑。凡介然之所欲為。無一不如其志者。初介然然手二指。誓必成此。元符二年三月落成之日。設千佛之供。復然三指以增凈誓。既成所難成。又舍所難捨。而原其用心無私己之意。於是見者聞者。莫不隨喜。凈習之士踴躍欣慶。而十有六室。常無虛位。期滿者去。發心者來。依勝境而獲善利者。不知其幾何人也。夫凈土之教古佛所說。誠心之士諦受不疑。如來之敘九品。以至誠為上上。智者之造十論。破疑心之具縛。縛解情忘識散智現。則彌陀凈境。何假他求。若臨明鏡自見面像。得者不由於識受。昧者安可以情曉。超識習而不惑。度情塵而獨造者。其唯誠乎。故曰誠者成也。成自成他。唯此而已。譬猶清凈滿月普現諸水。影像非一。月體無二。攝流散而等所歸。會十方而總於一。亦如十鏡環繞中然一燈。光體交參。東西莫辨。然而方有定位。非無西鏡。名隨相立。西不自西。智與理融。境將誰執。安可以在纏執方之見。而測度如來無礙之境乎。慈恩有言。曰凡夫業重。處處生貪。若不定指
【現代漢語翻譯】 現代漢語譯本 此乃寂靜之境。念處（專注的處所）皆歸於寂靜，了無任何差異之緣由。以堅定不移的決心，以彰顯安樂的凈土。所以順應佛陀的慈悲之心，報答國家的恩情，難道僅僅是我們四個人嗎？我們所期望的如此，難道能夠成功嗎？惠觀等人回答說：『以無造作、任運自然之心，做有益於眾生的事業。四明（地名，指寧波）有很多施主，何愁不能成功呢？』 自此以後，他們日夜操勞，經過七個寒暑，凡是介然（人名）想要做的事情，沒有一件不如他所愿的。當初介然燃點自己兩根手指，發誓必定要成就此事。元符二年三月落成之日，設定千佛的供養，再次燃點三根手指以增加清凈的誓願。既成就了難以成就之事，又捨棄了難以捨棄之物，而探究他的用心，沒有絲毫的私心。於是見到的人、聽到的人，沒有不隨喜讚歎的。修習凈土的人踴躍歡慶，十六個房間常常沒有空位。期滿的人離開，發心的人前來。依靠殊勝的境界而獲得利益的人，不知道有多少。凈土的教義是古佛所說，誠心的人認真接受，毫不懷疑。如來敘述九品往生，以至誠為最上等。智者大師撰寫《十疑論》，破除懷疑心的束縛。束縛解除，情執消忘，識念消散，智慧顯現，那麼彌陀（阿彌陀佛）的清凈境界，何必向外尋求？ 如同面對明鏡自己照見自己的面容，獲得的人不依賴於意識的感受，迷惑的人怎麼可以用情慾來明白？超越意識的習氣而不迷惑，度過情慾的塵埃而獨自創造的人，大概只有至誠之心吧。所以說，誠就是成，成就自己，成就他人，唯有如此而已。譬如清凈的滿月普遍顯現在諸水中，影像雖然不一，月亮的本體卻沒有兩個。收攝流散的心而平等地歸向一處，彙集十方而總歸於一。也像十面鏡子環繞中間燃著一盞燈，光芒交相輝映，東西難以分辨。然而方位有定位，並非沒有西邊的鏡子。名稱隨著現象而建立，西邊不是自己成為西邊的。智慧與真理融合，境界將執著于誰？怎麼可以用執著于方位的見解，來測度如來無礙的境界呢？慈恩大師（窺基）有句話說：『凡夫的業力深重，處處產生貪念，如果不一定指向……』
【English Translation】 English version This is a state of quiescence. All the smṛtyupasthānas (念處, the four foundations of mindfulness) are in complete stillness, devoid of any differing causes. With a firm and resolute mind, and with the manifestation of the Pure Land of bliss, how could it be only the four of us who are following the Buddha's compassion and repaying the nation's kindness? Is what we desire achievable? Huiguan and the others replied, 'With a mind of non-action and natural operation, we engage in beneficial activities for sentient beings. Siming (四明, a place name, referring to Ningbo) has many benefactors, so why worry about not succeeding?' From then on, they worked diligently day and night, and after seven years, everything that Jieran (介然, a person's name) wished to accomplish was fulfilled. Initially, Jieran burned two of his fingers, vowing to accomplish this task. On the day of the completion in the third month of the second year of Yuanfu, they offered a thousand Buddhas and burned three more fingers to strengthen their pure vow. Having accomplished what was difficult to achieve and relinquished what was difficult to give up, and examining his intention, there was not a trace of selfishness. Therefore, those who saw and heard it all rejoiced and praised it. Those who practiced Pure Land Buddhism eagerly celebrated, and the sixteen rooms were always occupied. Those who completed their terms left, and those who aspired came. The number of people who benefited from relying on the auspicious realm is unknown. The teachings of the Pure Land were taught by the ancient Buddhas, and sincere people accepted them earnestly without doubt. The Tathāgata (如來, Thus Come One) described the nine grades of rebirth, with utmost sincerity as the highest. Zhizhe (智者, a Buddhist master) wrote the Ten Doubts about Pure Land to break the shackles of doubt. When the shackles are released, emotional attachments are forgotten, consciousness dissipates, and wisdom manifests, then why seek the pure realm of Amitābha (阿彌陀佛, Buddha of Infinite Light) externally? It is like seeing one's own face in a clear mirror. Those who attain it do not rely on the perception of consciousness, how can those who are deluded understand it with emotions? Those who transcend the habits of consciousness without being confused, and those who cross the dust of emotions and create alone, are probably only those with utmost sincerity. Therefore, it is said that sincerity is achievement, achieving oneself and achieving others, only this. It is like the pure and full moon universally appearing in all waters, the images are different, but the essence of the moon is not two. Gathering the scattered mind and equally returning to one place, converging the ten directions and summing up in one. It is also like ten mirrors surrounding a lamp in the middle, the light intermingling, and the east and west are indistinguishable. However, the directions have fixed positions, it is not that there is no western mirror. Names are established according to phenomena, the west does not become the west by itself. Wisdom and truth merge, who will cling to the realm? How can one use the view of clinging to directions to measure the unobstructed realm of the Tathāgata (如來, Thus Come One)? Ci'en (慈恩, a Buddhist master, Kuiji) said, 'Ordinary people have heavy karma and generate greed everywhere. If not specifically pointing to...'
一方。何以繫心專注。此善智識隨方扶教。專護相宗。然論安養知足之勝劣。則以偏勸往生為最勝。乃知通人無吝。吝則多私。境強習重。蓋由觀淺心浮。易往無人。良以疑深障重。若欲盡除障垢。當以決定為心。濕薪如山。豆火能爇。千年闇室。日照頓明。釋迦文方便至深。無量壽說法無間。觀世音如母念子。大勢至如子憶母。古聖樣轍安可不遵。幻境虛無有何可舍。解脫長者不往安樂土。普賢大士親睹無量光。親睹者初無動移。不往者如是而往。普融無礙。然後空假俱中分別未忘。寧免權實互諍。若此則心安無日得忍何期。乃知唸唸現前。然後決不退轉。故曰。若不決定成等正覺者。我誓不取菩提。于菩提心有退轉者。我誓不取正覺。此乃法藏比丘之本願。而諸上善人之所隨學也。發如是心。行如是行。起如是愿。趣如是果。而不違法藏之大誓。則寓跡于茲剎。棲心於此室者。皆阿鞞跋致之士也。其為勝利。豈有窮哉。比丘介然唱一善念。四明信士應答如響。而所以利益一方者。其廣若是。可以不記其事乎。今住持延慶明智大師(中立)法智之曾孫也。行業完實。人所信服。能以誠心。修凈土觀。于介然之事有助為多。故並書之。大觀元年八月初一日。延平陳瓘記。
草菴錄曰。陳瑩中作凈土院記。深賾佛
【現代漢語翻譯】 現代漢語譯本：一方。如何才能使心專注？這是因為有善知識隨順各地的情況來扶持教化，專門守護相宗。然而，如果討論安養（極樂世界）知足的殊勝與否，那麼以偏重勸人往生極樂世界為最殊勝。由此可知通達之人不會吝嗇，吝嗇則多有私心。外境的誘惑強烈，習氣深重，大概是因為觀想淺薄，心浮氣躁。容易往生的人少，實在是因為疑惑深重，障礙重重。如果想要完全去除這些障礙和污垢，應當以堅定的信心為根本。濕柴堆積如山，豆粒大小的火也能點燃；千年黑暗的房間，陽光一照立刻明亮。釋迦牟尼佛的方便法門極其深妙，阿彌陀佛說法沒有間斷。觀世音菩薩像母親思念兒子，大勢至菩薩像兒子憶念母親。古聖先賢的榜樣怎麼可以不遵循呢？虛幻的境界虛無縹緲，有什麼值得留戀的呢？解脫長者不往生安樂國土，普賢大士親自見到阿彌陀佛的無量光明。親自見到的人，他的心念最初就沒有動搖；不往生的人，實際上也是以另一種方式往生。一切都圓融無礙。如果空、假、中三諦不能圓融，分別心沒有消除，那麼就難免權教和實教互相爭論。如果這樣，內心就永無安寧之日，得證無生法忍又有什麼指望呢？要知道唸唸現前，然後才能決定不退轉。所以說：『如果不能決定成就無上正等正覺，我誓不成佛。對於菩提心有退轉的，我誓不成佛。』這是法藏比丘（阿彌陀佛的前身）的本願，也是諸位上善之人所應當隨學的。發起這樣的心，實踐這樣的行為，立下這樣的誓願，趣向這樣的果報，而不違背法藏比丘的大愿，那麼居住在這個娑婆世界，心安住在凈土的人，都是阿鞞跋致（不退轉）的菩薩。這樣的殊勝利益，哪裡有窮盡呢？比丘稍微發起一個善念，四明地方的信士們應和得像回聲一樣迅速。而他利益一方的功德，就是這樣廣大。可以不記載這件事嗎？現在住持延慶寺的明智大師（中立），是法智的曾孫。他的行為完美真實，為人所信服。能夠以真誠的心，修習凈土觀。對於這件小事也有很大的幫助。所以一併記錄下來。大觀元年八月初一日，延平陳瓘記。 草菴錄記載，陳瑩中寫的凈土院記，深刻地闡述了佛理。
【English Translation】 English version: How can one focus the mind in one direction? It is because virtuous teachers support and teach according to local conditions, specifically safeguarding the characteristics of the Dharmalakṣaṇa school (Xiangzong). However, when discussing the superiority of contentment in Sukhāvatī (Anyang, Pure Land), encouraging rebirth there is the most excellent. Thus, we know that a person of understanding is not stingy; stinginess leads to selfishness. External influences are strong, and habits are deeply ingrained, likely due to shallow contemplation and a restless mind. Few easily attain rebirth because doubts are deep and obstacles are heavy. If one wishes to completely remove these obstacles and defilements, one should make firm faith the foundation. Wet firewood piled high can be ignited by a small bean-sized flame; a thousand-year-old dark room is instantly illuminated by sunlight. Śākyamuni Buddha's expedient means are extremely profound, and Amitābha Buddha's (Wuliangshou) teachings are continuous. Avalokiteśvara (Guanshiyin) Bodhisattva cherishes beings like a mother remembers her child, and Mahāsthāmaprāpta (Dashizhi) Bodhisattva remembers beings like a child remembers its mother. How can we not follow the example of the ancient sages? Illusory realms are empty and unreal; what is there to cling to? The Elder of Liberation does not go to the Land of Bliss, yet Samantabhadra (Puxian) Bodhisattva personally beholds the immeasurable light of Amitābha. Those who personally behold it have no initial wavering of mind; those who do not go, in fact, go in another way. Everything is perfectly integrated and without obstruction. If emptiness, provisionality, and the Middle Way are not integrated, and discrimination is not eliminated, then one cannot avoid the mutual contention between provisional and real teachings. If this is the case, the mind will never be at peace, and there will be no hope of attaining kṣānti (ren, forbearance). Know that only when each thought is present can one be assured of non-retrogression. Therefore, it is said: 'If I do not attain perfect enlightenment, I vow not to take Buddhahood. If there is retrogression from the Bodhi mind, I vow not to take perfect enlightenment.' This is the original vow of the Bhikṣu Dharmākara (Fazang, Amitābha in a past life), and it is what all virtuous beings should follow and learn. Generate such a mind, practice such actions, make such vows, and proceed towards such a result, without violating the great vow of Bhikṣu Dharmākara. Then, those who reside in this Sahā world and whose minds dwell in the Pure Land are all Avaivartika (Abeibaizhi, non-retrogressing) Bodhisattvas. How can such supreme benefits ever be exhausted? When a Bhikṣu slightly initiates a virtuous thought, the believers of Siming respond as quickly as an echo. And the merit of benefiting one region is so vast. Can this event not be recorded? The current abbot of Yanqing Temple, the wise Master Mingzhi (Zhongli), is the great-grandson of Fazhi. His conduct is perfect and genuine, and he is trusted and admired. He is able to cultivate Pure Land contemplation with a sincere heart. He has been of great help in this small matter. Therefore, it is recorded together. Written by Chen Guan of Yanping on the first day of the eighth month of the first year of Daguan. The Cao'an Record states that Chen Yingzhong's 'Record of the Pure Land Courtyard' profoundly elucidates Buddhist principles.
祖之壸奧者。今言凈土。或得於佛。則失於祖。或得於理。則失於事。得於此必失於彼。而了翁不數百字。籠罩說說。得凈土之全。豈非天資高者也。然此記高。固已膾炙人口。至於晁公(說之)作明智法師碑磅礴。臺宗文章遒勁。世盛推美。誠與了翁之記並駕矣。其記有曰。師每以凈土法門誘其學者。欲使人人知釋迦有凈土彌陀來穢土。他時所志於心者。一日必矚于目。乃依十六觀經。而出視之。為彌陀大像。以臨池。周之以十六觀寮。蓮池鳧雛。天鳳[羊*(自/(犀-尸-牛)/十)]翔。觀士槁坐。人音斷絕。一涉其境者。道心百陪。寧論信與不信。故自疑其身之非聖非凡。其費具萬萬。而施者卻之愈來。工度累歲年。而落成不周歲。任其役者。僧曰介然。不勞不矜。若未嘗有所事。蓋是境也。古未之有。今不知何為而有。既二淅之所無。則天下之所無。唐支硎山遵公所建法華道場。其能勝此者。
延慶重修凈土院記
樸庵首座清哲
真常寂光本來明妙。忽然念起受此飄零。大覺聖人。欲令返其妄而復乎本。設權巧而漸誘。是故釋迦現穢土俾其厭。彌陀現凈土俾其忻。或忻樂而修凈行。必生彼國。彼則境界勝妙。而皆助發真常。所以聽風柯而正念成。升寶樓而三昧顯。不假方便。自然得道
【現代漢語翻譯】 現代漢語譯本： 對於祖師的深奧之處，現在談論凈土，有時得益於佛，卻失去了祖師的本意；有時理解了道理，卻忽略了實際的修行。顧此失彼的情況時常發生。然而了翁不用幾百字，就概括了凈土的全部要義，這難道不是天資極高的人才能做到的嗎？這篇《記》的高妙之處，早已廣為人知。至於晁公（說之）所作的《明智法師碑》，氣勢磅礴，臺宗的文章遒勁有力，世人盛讚推崇，確實可以與了翁的《記》相提並論。他的碑文中寫道：『法師常常用凈土法門引導他的學生，希望使每個人都知道釋迦牟尼佛有凈土，阿彌陀佛來到這污濁的世間。他平時所立下的志向，總有一天會親眼看到。於是他依據《十六觀經》，建造了阿彌陀佛的大像，面對著池塘。周圍環繞著十六觀寮。蓮池裡有小鴨子，天空中有鳳凰和麒麟飛翔。觀音菩薩靜靜地端坐著，人間的喧囂聲完全消失。只要進入這個境界，道心就會增長百倍，更不用說信與不信了。因此，人們甚至懷疑自己是不是聖人或凡人。花費了無數的錢財，但佈施的人卻越來越多。工程持續了好幾年，但建成后不到一年法師就圓寂了。負責這項工程的僧人名叫介然，他不勞累也不自誇，好像什麼事都沒做過一樣。這樣的境界，古代沒有，現在也不知道為什麼會出現。既然是二浙（浙江）所沒有的，那麼天下大概也沒有。即使是唐朝支硎山遵公所建造的法華道場，恐怕也不能勝過這裡。』
《延慶重修凈土院記》
樸庵首座清哲
真常寂光本來光明而玄妙，忽然生起念頭，才承受這飄零的命運。偉大的覺悟聖人，爲了使眾生返回虛妄而恢復本性，設定了權巧方便，逐漸引導。因此，釋迦牟尼佛示現在污濁的世間，使眾生厭離；阿彌陀佛示現在清凈的凈土，使眾生欣樂。如果欣然快樂地修習凈土法門，必定往生到西方極樂世界。那裡境界殊勝美妙，都能幫助啓發真常本性。所以，聽著風吹樹葉的聲音，正念就能成就；登上寶樓，三昧就能顯現。不需要其他方便，自然就能得道。
【English Translation】 English version: Regarding the profound depths of the Patriarchs, present discussions of Pure Land sometimes gain from the Buddha but lose the essence of the Patriarchs; sometimes understand the principle but neglect the actual practice. Gaining one aspect inevitably leads to losing another. However, Elder Liao, in just a few hundred words, encompasses the entirety of Pure Land, is this not something only a person of the highest talent could achieve? The excellence of this 'Record' is already widely known. As for the 'Stele of Dharma Master Mingzhi' composed by Chao Gong (Shuo Zhi), its grandeur and the strength of its Tiantai School style are greatly praised by the world, truly comparable to Elder Liao's 'Record'. His inscription states: 'The Master often used the Pure Land Dharma-door to guide his students, wishing to make everyone know that Shakyamuni Buddha has a Pure Land, and Amitabha Buddha comes to this defiled world. What he aspires to in his heart will one day be seen with his own eyes. Thus, based on the 'Sixteen Contemplations Sutra' (Shi Liu Guan Jing), he constructed a large statue of Amitabha Buddha, facing the pond. Surrounding it were the Sixteen Contemplation Lodges. Ducklings swam in the lotus pond, and phoenixes and qilin soared in the sky. Avalokiteshvara Bodhisattva sat quietly, and human sounds were completely cut off. Anyone who entered this realm would have their resolve for enlightenment increased a hundredfold, let alone those who believe or do not believe. Therefore, people even doubted whether they were saints or ordinary beings. Countless amounts of money were spent, but the donors kept giving more. The construction lasted for several years, but the Master passed away less than a year after its completion. The monk in charge of this project was named Jieran, he was neither weary nor boastful, as if he had done nothing at all. Such a realm, did not exist in ancient times, and now it is unknown why it has come into being. Since it does not exist in the two Zhe (Zhejiang), then it probably does not exist anywhere in the world. Even the Dharma Flower (Lotus) Practice Place built by Venerable Zun on Mount Zhixing in the Tang Dynasty, probably cannot surpass this place.'
'Record of the Rebuilding of the Pure Land Monastery of Yanqing'
Chief Seat Puan Qingzhe
True Constant Still Light (Zhenchang Jiguang) is originally bright and wondrous, but suddenly a thought arises, and one receives this drifting fate. The Great Awakened Sage, wishing to return beings from delusion and restore their original nature, established skillful means to gradually guide them. Therefore, Shakyamuni Buddha appears in the defiled world to make beings weary of it; Amitabha Buddha appears in the pure Pure Land to make beings rejoice in it. If one joyfully cultivates the Pure Land Dharma-door, one will surely be reborn in that land. That land has supreme and wonderful realms, all of which help to awaken the True Constant nature. Therefore, listening to the sound of the wind blowing through the trees, right mindfulness can be achieved; ascending the treasure pavilion, samadhi can be manifested. Without needing other expedient means, one can naturally attain the Way.
。是故凈土法門。亦還源之徑策也。然廣凈土之道者。唯廬山遠公同奇節逸群之賢。結蓮社于爐峰之下。修唸佛三昧。期生凈剎。由是後世皆宗尚之。至乎南嶽禪師始居大蘇山。傳龍樹一性之宗。別置禪室。示人修證。故天臺智者。初到此山。授與普賢道場。修法華三昧。因而發大總持。入佛境界。自後四方咸取則焉。有以見古人垂範雖異歸元一也。聖宋元符間。比丘介然。續古規模。立佛化事。于延慶西隅空閑寂寞之濱。建大寶閣。環為十有六室。依經以十六觀名之。朱欄屈曲碧沼澄明。狀樂邦清凈之境也。像刻栴檀。池栽菡萏。繼廬山蓮社之風也。懺室精嚴禪堂深寂。遵大蘇道場之制也。唯守志奉道者居焉。晨香夕燈。無生佛事。澄神內照。豁然明悟于自心寂光之境者多矣。此為四明勝絕之地。但歲月浸遠。棟宇墮損。修三昧者。無以自安。紹興丁丑有比丘(清潤)嗟勝境之將頹。念欲發硎斯事。自視力弱。難以動人。遂以此事。白住持覺云法師。師曰。事貴在誠。儻真誠一發。尚能關感諸佛。何檀信而不能動耶。況汝已能建立妙觸宣明之室。使人咸悟水因成佛子住。此得非誠之所致乎(清潤)一聞斯語。拳拳服膺。遂出於檀信。翕然從之。或舍楩楠之材會稽之箭。使樑棟有欹斜者正之。椽箯有蠹朽者新之。翻碧
瓦整建瓴。無致乎上漏下濕而四圍周之。以句欄遮旸。戶牖窗幾。甃砌階除。丹青寶閣。邊河之岸。峻筑高墻。俾靜室觀理之人。而不知有市廛之喧紅塵之涴。則一新輪奐。宛同大廈初成之日。足可以進簾月焚柏香。居者妙行不休。施者植福無盡。庶幾東林之風。南嶽之道。不遠而復者。功由此也。經營四載而能事畢矣。用錢三千貫。刊銜二千名。使此方人不跬步。而目擊十萬億剎之外。風吟寶葉。波動金渠。湛然如玉井磨秋。便覺已到故國。頓忘客塵。爰翅逃虛空者。遽聞足音。豈不快哉。令一切人因此發軫即觀安養依正。皆由此境之所引發而躍如也。較其增修之功。而莫大焉。時乾道五年南至日比丘(清哲)書。
開元寺三聖立像記
大智律師元照
三聖立像。見於觀無量壽佛經。釋迦世尊無緣大慈。深悲堪忍未得度者。大啟凈土法門。曲示唸佛三昧。將使神棲凈域。故令系想聖緣。十六妙觀。於是乎設也。是以落日懸鼓。指其向方。大水凝冰狀其寶地。林泉樓觀。以次而觀焉。莫不皆以百寶莊嚴。世無與比。光色炳煥。不可具名。已而方欲廣宣觀彼佛身光明相好眾會階差。俄于太虛中。現出三聖。令韋提希見。以為發請之端。經曰。佛告韋提希。吾當為汝分別解說除苦惱法。說是語時。無量
【現代漢語翻譯】 現代漢語譯本：像瓦片一樣整齊地覆蓋，不讓上面漏水，下面潮濕，四周都得到周全的保護。用欄桿遮擋陽光，門窗幾案，磚砌臺階，用丹青裝飾寶閣。在河岸邊，修築高高的圍墻，讓在靜室中研究佛理的人，不知道有市井的喧囂和紅塵的污染。這樣一番修繕，就像大廈剛剛建成的時候一樣。足以在簾前點燃明月，焚燒柏香，居住的人精進修行永不停歇，佈施的人積累福報沒有窮盡。或許東林寺的遺風，南嶽寺的道統，能夠不遠而復興，這都是由此而起的功勞啊。經營了四年，該做的事情都做完了，花費了三千貫錢，刊刻了兩千個捐款人的姓名，使這裡的人不用走動，就能親眼看到十萬億佛剎之外的景象，風吹動寶樹的葉子，水波盪漾著金色的水渠，清澈得像玉井磨礪過的秋天一樣，便覺得已經回到了故鄉，頓時忘記了旅途的塵勞。那些想要逃離塵世追求虛空的人，突然聽到了腳步聲，豈不是很快樂嗎？讓所有的人因此而開始觀想安養凈土的依報和正報，都是由此地的景象所引發而踴躍前往的。比較起來，這增修的功德，沒有比這更大的了。時乾道五年冬至日，比丘（清哲）書。
開元寺三聖立像記
大智律師元照
三聖立像，見於《觀無量壽佛經》（Contemplation Sutra）。釋迦世尊（Sakyamuni Buddha）以無緣大慈，深切悲憫那些還在堪忍世界未能得度的人，大開凈土法門，委婉地開示唸佛三昧。將要使他們的神識安棲於清凈的國土，所以讓他們繫念聖境的因緣。十六種妙觀，就是因此而設立的。因此，觀想落日像懸掛的鼓一樣，指明西方凈土的方向；觀想大水凝結成冰，來描繪極樂世界的寶地；觀想林泉樓閣，依次而觀。沒有一樣不是用各種珍寶來莊嚴，世間沒有可以相比的。光彩鮮明，無法一一說出。不久，正想要廣泛宣揚觀想彼佛的身相光明、相好、大眾、階位差別，忽然在太空中，顯現出三聖（指阿彌陀佛、觀世音菩薩、大勢至菩薩），讓韋提希夫人（Queen Vaidehi）看見，作為她發起請法的開端。《觀無量壽佛經》說：佛告訴韋提希夫人，我應當為你分別解說去除苦惱的方法。說這些話的時候，無量光佛（Amitabha）...
【English Translation】 English version: Like tiles covering a roof, ensuring no leaks from above and no dampness from below, with comprehensive protection all around. Using railings to shield from the sun, with doors, windows, desks, and tables, brick-laid steps, and pavilions adorned with danqing (red and green pigments). Along the riverbank, constructing high walls, allowing those in quiet rooms studying Buddhist principles to remain unaware of the market's clamor and the defilement of the red dust. This renovation is like the day the grand building was first completed. Sufficient to light the moon before the curtains and burn cypress incense, those who dwell here diligently practice without ceasing, and those who give alms accumulate endless blessings. Perhaps the legacy of Donglin Temple and the tradition of Nanyue Temple can be revived not far from now, and this is all due to the merit arising from this. After four years of management, all that needed to be done is finished, spending three thousand strings of cash, engraving the names of two thousand donors, enabling the people here to witness the scenes beyond hundreds of thousands of billions of Buddha-lands without taking a single step. The wind whispers through the leaves of precious trees, and the water ripples in golden canals, as clear as an autumn well polished with jade, making one feel as if they have returned to their homeland, instantly forgetting the dust of travel. Those who seek to escape the world and pursue emptiness suddenly hear footsteps, how delightful is that! Allowing everyone to begin contemplating the adornments and rewards of the Pure Land of Amitabha, all are inspired and eager to go there because of the scenery of this place. Comparing it, the merit of this renovation is unsurpassed. Written by Bhiksu (Qingzhe) on the Winter Solstice of the fifth year of the Qiandao era.
Record of the Three Saints Standing Statues at Kaiyuan Temple
Lawyer Yuanzhao of Great Wisdom
The standing statues of the Three Saints are found in the Contemplation Sutra. Sakyamuni Buddha, with unconditioned great compassion, deeply grieves for those who are still in the Saha world and have not yet been liberated, greatly opens the Pure Land Dharma gate, and subtly reveals the Samadhi of Buddha Recitation. Intending to allow their consciousness to dwell in the pure land, he therefore allows them to contemplate the conditions of the sacred realm. The sixteen wondrous contemplations are established for this reason. Therefore, contemplate the setting sun like a hanging drum, pointing out the direction of the Western Pure Land; contemplate the great water congealing into ice, to depict the precious land of the Land of Ultimate Bliss; contemplate the forests, springs, pavilions, and towers, in sequence. None of them are not adorned with various treasures, and there is nothing in the world that can compare. The light and color are bright and cannot be fully described. Soon, just as one was about to widely proclaim the contemplation of the Buddha's bodily light, features, assembly, and hierarchical differences, suddenly in the empty space, the Three Saints (Amitabha Buddha, Avalokitesvara Bodhisattva, Mahasthamaprapta Bodhisattva) appeared, allowing Queen Vaidehi to see them, as the beginning of her request for the Dharma. The Contemplation Sutra says: The Buddha told Queen Vaidehi, I should separately explain to you the method of removing suffering. When these words were spoken, Amitabha Buddha...
壽佛住立空中。觀世音大勢至侍立左右。韋提白佛。我今因佛力故。得見彼佛及二菩薩。未來眾生。當云何觀而得見耶。佛令先觀華臺。次觀形像。后觀佛身左右侍者九品徒眾。唸佛三昧於茲備矣。自廬山遠師已來。天下僧坊。結繫念凈社。立彌陀三聖。蓋出於此經。的見於斯文耳。四明慈溪靈龜山福源蘭若釋子戒深。自入道稟具。常持是經。而篤志凈業有年數矣。以謂修一已不若誘諸人。行一時不若存諸久。於是糾募眾信。躬往錢唐。命工雕造三聖立像。江山千里往返經營。歷涉數歲。始獲圓就。所費幾千緡。立於城南開元寺經藏院之懺堂。四眾具瞻。嘆未曾有。一日拿舟度江。抵于芝園蘭若。解囊結夏。捻香稽首。請為文記。予忝屬意此道故。樂為書之。或曰。經云。諸佛如來是法界身。入一切眾生心想中。今刻木為像。世物所成。用此為佛。不知其可乎。對曰。佛身無相亦不離相。以其無相故。世出世間。無有一法而是佛者。雖八萬四千三十二相。亦即非相。況他物乎。故曰。離一切相即名諸佛。以其不離相故。世出世間。無有一法。而非佛者。況相好乎。故曰。當知一切諸法即是佛法。如能達此相即非相非相即相。則山河國土草木微塵四生六道。翾飛蠕動。莫非諸佛法身之體。而況範金合土。刻木繪塑。莊嚴
【現代漢語翻譯】 現代漢語譯本： 壽佛（Amita Buddha，阿彌陀佛）站立在空中，觀世音（Avalokiteśvara，觀世音菩薩）和大勢至（Mahāsthāmaprāpta，大勢至菩薩）侍立在左右。韋提希夫人（Vaidehi）對佛說：『我現在因為佛的力量，得以見到阿彌陀佛及兩位菩薩。未來的眾生，應當如何觀想才能得見呢？』佛指示她先觀想蓮華臺，其次觀想佛的形像，然後觀想佛身左右的侍者以及九品往生的徒眾。唸佛三昧的觀想方法，在這裡就完備了。自從廬山慧遠大師（Huiyuan）以來，天下的僧寺，都結社唸佛，成立凈土社團，供奉阿彌陀佛和兩位菩薩，大概就是出自這部經，並且明確地記載在這段經文里。 四明慈溪靈龜山福源蘭若的沙門戒深，自從入道受戒以來，經常持誦這部經，並且專心致志于凈土法門已經很多年了。他認為自己修行不如引導眾人修行，修行一時不如流傳久遠。於是他募集眾多信徒，親自前往錢塘，命工匠雕造阿彌陀佛和兩位菩薩的立像。江山千里往返經營，歷經數年，才得以圓滿完成，所花費的錢財有幾千緡。他將佛像安放在城南開元寺經藏院的懺堂里，四眾弟子都來瞻仰，讚歎前所未有。有一天，他乘船過江，到達芝園蘭若，拿出錢財結夏安居，點香跪拜，請求我為這件事寫一篇記。我因為對這個法門略有心得，所以樂意為他寫。 有人問：『經上說，諸佛如來是法界身，存在於一切眾生的心想之中。現在用木頭雕刻成佛像，是世間物質所成。用這個作為佛，不知道是否可以？』 我回答說：『佛身無相，但也不離相。因為佛身無相，所以世間和出世間，沒有哪一法可以被認為是佛。即使是佛的八萬四千三十二相，也都是非相。更何況是其他事物呢？所以說：『離開一切相，就叫做諸佛。』因為佛身不離相，所以世間和出世間，沒有哪一法不是佛。更何況是佛的相好呢？所以說：『應當知道一切諸法就是佛法。』如果能夠通達相即非相，非相即相的道理，那麼山河國土、草木微塵、四生六道、飛禽走獸，沒有哪一樣不是諸佛法身的體現。更何況是用金屬、泥土、木頭、繪畫等方式，莊嚴地塑造佛像呢？』
【English Translation】 English version: Amita Buddha (Śūramgama Samādhi Buddha) stands in the air, with Avalokiteśvara (Guānshìyīn Púsà) and Mahāsthāmaprāpta (Dàshìzhì Púsà) attending on the left and right. Vaidehi (Vídéxī) said to the Buddha, 'Now, by the power of the Buddha, I am able to see that Buddha and the two Bodhisattvas. How should future beings contemplate in order to see them?' The Buddha instructed her to first contemplate the lotus pedestal, then contemplate the form and image, and then contemplate the attendants on the left and right of the Buddha's body, as well as the nine grades of beings who are reborn in the Pure Land. The Samadhi of Buddha Recitation is complete here. Since Master Huiyuan (Huìyuǎn) of Mount Lu, monasteries throughout the land have formed Pure Land societies, enshrining Amitabha Buddha and the two Bodhisattvas, which probably originated from this scripture and is clearly recorded in this text. The Śrāmaṇa Jie Shen (Jiè Shēn) of Fuyuan Lanruo (Fúyuán Lánruò) on Linggui Mountain (Língguī Shān) in Cixi (Cíxī), Siming (Sìmíng), since entering the path and receiving ordination, has often upheld this scripture and has been dedicated to the Pure Land practice for many years. He believes that practicing oneself is not as good as guiding others, and practicing for a moment is not as good as preserving it for a long time. Therefore, he gathered many believers and personally went to Qiantang (Qiántáng), commissioning craftsmen to sculpt standing images of Amitabha Buddha and the two Bodhisattvas. Traveling back and forth across the land, it took several years to complete, costing several thousand strings of cash. He placed the Buddha images in the repentance hall of the Sutra Repository Courtyard of Kaiyuan Temple (Kāiyuán Sì) in the south of the city, where the fourfold assembly came to pay homage, marveling at what had never been seen before. One day, he crossed the river by boat and arrived at Zhiyuan Lanruo (Zhīyuán Lánruò), took out money to observe the summer retreat, lit incense, prostrated, and requested me to write a record of this event. Because I have some understanding of this Dharma gate, I am happy to write it for him. Someone asked, 'The scripture says that all Buddhas and Tathagatas are Dharma-realm bodies, existing in the minds of all beings. Now, carving wooden images, which are made of worldly materials, and using this as the Buddha, I wonder if it is permissible?' I replied, 'The Buddha's body is without form, but it is also not separate from form. Because the Buddha's body is without form, there is no Dharma in the world or beyond that can be considered the Buddha. Even the eighty-four thousand thirty-two marks of the Buddha are also non-marks. How much more so are other things? Therefore, it is said: 'To be apart from all forms is called all Buddhas.' Because the Buddha's body is not separate from form, there is no Dharma in the world or beyond that is not the Buddha. How much more so are the excellent marks? Therefore, it is said: 'It should be known that all Dharmas are the Buddha-Dharma.' If one can understand the principle that form is non-form and non-form is form, then mountains, rivers, lands, grasses, trees, dust motes, the four kinds of birth, the six realms of existence, flying birds, and crawling creatures, none of them are not the embodiment of the Dharma-body of all Buddhas. How much more so are the dignified images of the Buddhas created by molding metal, mixing earth, carving wood, and painting!'
相好。而獨非佛乎。諸有智者。當觀此像。材木灰布膠漆金彩。假彼眾緣和合而成。求于眾緣。皆世間之物。各有名體。孰為佛乎。然緣無定相。物無定名。既號為佛。一切眾緣。莫非佛體。豈可舍此別求佛乎。故華嚴云。色相不是佛。音聲亦復然。亦不離色聲。見佛神通力。若此觀之。不住于相。亦不離相。理事一如。真俗不二。雖復對像。是真見佛。經云。若佛滅后造立形像。持用供養。是人來世。必得唸佛清凈三昧。是知末法住持像設為勝。上中下根莫不沾益。是以紫檀琢削。優闐創啟于西干。白㲲丹青。迦竺始流於東夏傳模既廣。瑞應尤多。生靈睹相以知歸。佛化承風而久住。其有誠心達本。直造上乘。至於舉手低頭。終成緣種。克論搏濟。詎可勝言。凡到道場。宜加兢謹。
無量院造彌陀像記
同前
彌陀教觀。載於大藏。不為不多。然佛化東流數百年間。世人殆無知者。晉慧遠法師。居廬山之東林。神機獨拔。為天下倡。鑿池栽蓮。建堂立誓專崇凈業。號為白蓮社。當時名僧巨儒。不期而自至。慧持道生釋門之後彥。劉遺民雷次宗文士之豪傑。皆伏膺請教。而預其社焉。是故後世言凈社者。必以東林為始。厥後善導懷感。大闡于長安。智覺慈雲盛振于淅右。末流狂妄。正道梗塞。或束
【現代漢語翻譯】 現代漢語譯本： 相好（佛像莊嚴的特徵）難道就不是佛嗎？有智慧的人，應當觀察這佛像，它不過是木材、灰泥、膠、漆、金、彩等各種材料，憑藉各種因緣和合而成。追究這些因緣，都是世間的物品，各有名稱和形體，哪一樣是佛呢？然而因緣沒有固定的相狀，事物沒有固定的名稱，既然稱之為佛，一切因緣，沒有不是佛的本體。怎麼可以捨棄這些而另外去尋求佛呢？所以《華嚴經》說：『色相不是佛，音聲也不是佛，但也不離色相和音聲，才能見到佛的神通力。』如果這樣觀察，就不執著于相，也不脫離相，事和理融為一體，真諦和俗諦沒有分別。雖然是面對佛像，也是真正見到佛。經上說：『如果佛滅度后，建造佛像，拿來供養，這個人來世，必定得到唸佛清凈三昧（一種禪定狀態）。』由此可知，在末法時代，維護佛像的設定是最好的，上、中、下根器的人都能得到利益。因此，用紫檀木雕刻佛像，優闐國（古西域國名）開始於西域；用白色的繒帛和丹青繪製佛像，迦濕彌羅國（古印度北部）開始流傳於東土。傳播和摹繪既然廣泛，瑞應也就特別多。眾生看到佛像而知道歸依，佛的教化憑藉風氣而長久住世。其中有誠心通達根本的人，直接進入上乘佛法，甚至於舉手低頭，最終都能成為成佛的因緣種子。詳細論述佛像的功德利益，怎麼能說得完呢？凡是來到道場，都應該更加謹慎恭敬。
《無量院造彌陀像記》
同前
彌陀（阿彌陀佛）的教義和觀行，記載在大藏經中，不能算少。然而佛法東傳數百年間，世人幾乎沒有知道的。晉朝的慧遠法師，居住在廬山的東林寺，他的神思機敏超拔，為天下人倡導凈土法門。他開鑿池塘種植蓮花，建造佛堂立下誓願，專門修持凈土法門，號為白蓮社。當時的名僧和大學者，不約而同地來到這裡。慧持、道生是釋迦牟尼佛門下的後起之秀，劉遺民、雷次宗是文士中的豪傑，都心悅誠服地請教，並且加入白蓮社。因此後世說到凈土社，必定以東林寺為開端。後來善導、懷感，在長安大力弘揚凈土法門，智覺、慈雲在浙東一帶盛行。但末流之人狂妄，正道被阻塞，或者...
【English Translation】 English version: Are the auspicious marks and characteristics (of a Buddha image) not the Buddha? Those with wisdom should observe this image. It is merely wood, ash, cloth, glue, lacquer, gold, and colors, brought together by various causes and conditions. Examining these causes and conditions, they are all worldly objects, each with its own name and form. Which one is the Buddha? However, causes and conditions have no fixed appearance, and things have no fixed name. Since it is called the Buddha, all causes and conditions are none other than the Buddha's body. How can one abandon these and seek the Buddha elsewhere? Therefore, the Avatamsaka Sutra says: 'Form and appearance are not the Buddha, nor is sound. Yet, one cannot be apart from form and sound to see the Buddha's miraculous power.' If one observes in this way, one neither dwells on form nor departs from form. Principle and phenomena are one and the same, and truth and convention are not two. Even when facing an image, one is truly seeing the Buddha. The sutra says: 'If, after the Buddha's extinction, one builds and establishes images, and uses them for offerings, that person in future lives will surely attain the Pure Samadhi (a state of meditative absorption) of mindfulness of the Buddha.' From this, it is known that in the Dharma-ending Age, maintaining the establishment of images is the best, and those of superior, middling, and inferior capacities will all benefit. Therefore, carving images from sandalwood began in Udyana (an ancient kingdom in Central Asia), and painting with white silk and cinnabar began to flow from Kashmir (an ancient region in northern India) to the Eastern Lands. Since propagation and copying have become widespread, auspicious responses are especially numerous. Sentient beings see the image and know to return, and the Buddha's teachings are carried on by the prevailing influence and abide for a long time. Among them, those with sincere minds who understand the root, directly enter the supreme vehicle of Buddhism. Even raising a hand or bowing the head will eventually become a seed of the cause for Buddhahood. How can one fully describe the merits and benefits of making Buddha images? Whenever one comes to a temple, one should be even more cautious and respectful.
Record of Making the Amitabha Image at Wuliang Temple
Same as above
The teachings and contemplations of Amitabha (the Buddha of Infinite Light) are recorded in the Tripitaka (the collection of Buddhist scriptures), and there are not few of them. However, for several hundred years after the Dharma flowed eastward, people hardly knew about them. The Dharma Master Huiyuan of the Jin Dynasty, residing in Donglin Temple on Mount Lu, with his unique and outstanding spiritual insight, advocated the Pure Land Dharma for the world. He dug ponds and planted lotuses, built halls and made vows to exclusively cultivate the Pure Land Dharma, and was known as the White Lotus Society. At that time, famous monks and great scholars came uninvited. Huichi and Daosheng were rising stars in Shakyamuni Buddha's lineage, and Liu Yimin and Lei Cizong were outstanding among scholars. They all submitted and sought instruction, and joined the White Lotus Society. Therefore, later generations, when speaking of Pure Land societies, always begin with Donglin Temple. Later, Shandao and Huaigan greatly propagated the Pure Land Dharma in Chang'an, and Zhijue and Ciyun flourished in the Zhejiang area. But the later generations were reckless, and the right path was obstructed, or...
縛于名相。或沉冥于豁達故。有貶唸佛為粗行。忽凈業為小道。執隅自蔽。盲無所聞。雖聞而不信。雖信而不修。雖修而不勤。於是凈土教門。或幾乎息矣。嗚呼明教觀。孰如智者乎。臨終舉觀經。贊凈土而長逝矣。達法界孰如杜順乎。勸四眾唸佛陀。感勝相而西邁矣。參禪見性。孰如高玉智覺乎。皆結社唸佛。而俱登上品矣。業儒有才。孰如劉雷柳子厚白樂天乎。然皆秉筆書誠。而愿生彼土矣。以是觀之。自非負剛明卓拔之識。達生死變化之數者。其孰能信於此哉。近世宗師。公心無黨者。率用此法。誨誘其徒。由是在處立殿造像。結社建會。無豪財無少長。莫不歸誠凈土。若觀想若持名。若禮誦若齋戒。至有見光華睹相好。生身流於舍利。垂終感於善相者。不可勝數。凈業之盛。往古無以加焉。生當此時。得不知幸乎。臨安縣實杭之巨邑。九仙山乃邑之佳境。無量院又境之精舍。先是道者。于院之東南隅建觀音堂。復于堂后建彌陀殿。其徒(用淵)乃募士女一千人。率財計三百緡。雕造八尺彌陀像。元祐八年上元日。集眾瞻禮。淵乃述誠說偈。發大弘誓。置像腹中。是日供五百羅漢。設會飯僧以落之。越明年四月八日。莊嚴圓備。儀相妙好。輝彩煥發。由是一方之人得以歸向。百世之下得以流通。其有禮足瞻顏稱
【現代漢語翻譯】 現代漢語譯本： 被名相所束縛，或者沉溺於所謂的豁達之中，因此有人貶低唸佛是粗淺的行為，輕視凈土法門是小道。他們固執己見，如同盲人一樣聽不進任何勸告。即使聽到了，也不相信；即使相信了，也不去修行；即使修行了，也不夠精進。於是，凈土教門幾乎要衰落了。 唉！通達教觀，誰能比得上智者大師（Zhiyi，天臺宗創始人）呢？他臨終時誦持《觀無量壽經》，讚歎凈土而安詳離世。通達法界，誰能比得上杜順和尚（Dushun，華嚴宗初祖）呢？他勸導四眾弟子唸誦阿彌陀佛（Amitabha），感得殊勝的瑞相而往生西方。參禪見性，誰能比得上高玉和智覺禪師（Zhijue）呢？他們都結社唸佛，最終都登上上品往生之列。 從事儒學且才華橫溢的，誰能比得上劉禹錫（Liu Yuxi）、柳宗元（Liu Zongyuan）、白居易（Bai Juyi）呢？然而，他們都用筆書寫自己的真誠，發願往生凈土。由此看來，如果不是具有剛強、明智、卓越的見識，通達生死變化的道理的人，又有誰能夠相信凈土法門呢？ 近代的宗師們，那些公正無私的人，大多用這個方法來教導和引導他們的弟子。因此，到處建立殿堂，塑造佛像，結社建會，無論貧富老少，沒有不歸心於凈土的。無論是觀想念佛，還是持名唸佛，無論是禮拜誦經，還是齋戒修行，甚至有人見到佛光，親睹佛的相好，全身化為舍利，臨終感得種種善相，這樣的例子數不勝數。凈土法門的興盛，過去任何時代都無法相比。我們生在這個時代，難道不應該感到慶幸嗎？ 臨安縣（Lin'an County）是杭州（Hangzhou）的大縣，九仙山（Jiuxian Mountain）是臨安縣的佳境，無量院（Wuliang Temple）又是九仙山的精舍。先前，有道士在寺院的東南角建造了觀音堂（Guanyin Hall），又在觀音堂後面建造了彌陀殿（Amitabha Hall）。道士的徒弟用淵（Yongyuan）於是募集了一千名信士和婦女，籌集了三百緡錢，雕造了一尊八尺高的阿彌陀佛像。元祐八年（Yuanyou 8th year）上元節那天，聚集眾人瞻仰禮拜。用淵於是陳述自己的誠意，說了偈語，發下宏大的誓願，並將這些放入佛像的腹中。當天供養了五百羅漢，設齋供僧來完成此事。第二年四月八日，佛像莊嚴圓滿，儀態美妙，光彩煥發。因此，一方的人們得以歸向凈土，百世之後得以流傳。那些禮拜佛足，瞻仰佛顏，稱念佛名的人們...
【English Translation】 English version: Bound by attachment to names and forms, or immersed in a so-called broad-mindedness, some therefore belittle reciting the Buddha's name as a crude practice and look down upon the Pure Land path as a minor way. They are stubborn and self-conceited, like the blind who cannot hear any advice. Even if they hear it, they do not believe it; even if they believe it, they do not practice it; even if they practice it, they are not diligent enough. Thus, the Pure Land teachings are almost in decline. Alas! Who can compare to Master Zhiyi (Zhiyi, founder of the Tiantai school) in understanding the teachings and contemplation? At the time of his death, he recited the 'Contemplation Sutra,' praised the Pure Land, and passed away peacefully. Who can compare to Venerable Dushun (Dushun, the first patriarch of the Huayan school) in understanding the Dharma realm? He encouraged the fourfold assembly to recite Amitabha Buddha's (Amitabha) name, perceived auspicious signs, and was reborn in the West. Who can compare to Gao Yu and Zen Master Zhijue (Zhijue) in seeing their nature through Chan practice? They all formed societies to recite the Buddha's name and ascended to the highest grades of rebirth. Who can compare to Liu Yuxi (Liu Yuxi), Liu Zongyuan (Liu Zongyuan), and Bai Juyi (Bai Juyi) in being scholars of Confucianism with great talent? Yet, they all used their pens to write their sincerity and vowed to be reborn in that land. From this, it can be seen that if one does not possess a strong, wise, and outstanding understanding, and comprehend the principles of birth, death, and transformation, who can believe in this Pure Land path? Modern masters, those who are impartial and without bias, mostly use this method to teach and guide their disciples. Therefore, temples are built everywhere, Buddha images are sculpted, societies and associations are formed, and whether rich or poor, young or old, all turn to the Pure Land with sincerity. Whether it is contemplating the Buddha, reciting the Buddha's name, bowing and chanting scriptures, or practicing abstinence and purification, there are even those who see the Buddha's light, personally witness the Buddha's auspicious form, their whole body transforms into relics, and at the time of death, they perceive all kinds of auspicious signs. Such examples are countless. The prosperity of the Pure Land practice is unmatched by any past era. Are we not fortunate to be born in this time? Lin'an County (Lin'an County) is a large county in Hangzhou (Hangzhou), Jiuxian Mountain (Jiuxian Mountain) is a beautiful place in Lin'an County, and Wuliang Temple (Wuliang Temple) is a fine monastery in Jiuxian Mountain. Previously, a Taoist priest built a Guanyin Hall (Guanyin Hall) in the southeast corner of the temple, and behind the Guanyin Hall, he built an Amitabha Hall (Amitabha Hall). The Taoist priest's disciple, Yongyuan (Yongyuan), then gathered a thousand faithful men and women, raised three hundred strings of cash, and sculpted an eight-foot-tall Amitabha Buddha image. On the Lantern Festival of the eighth year of Yuanyou (Yuanyou 8th year), he gathered the crowd to pay homage. Yongyuan then stated his sincerity, spoke verses, made great vows, and placed these inside the Buddha image's abdomen. On that day, he made offerings to five hundred Arhats and held a vegetarian feast for the monks to complete the event. On the eighth day of the fourth month of the following year, the Buddha image was solemnly completed, with a wonderful appearance and radiant splendor. Therefore, people in the area were able to turn to the Pure Land, and it was able to be circulated for hundreds of generations. Those who bow at the Buddha's feet, gaze upon the Buddha's face, and recite the Buddha's name...
名送想。莫不拔業根于苦海投蓮種于寶池。若夫畫地聚沙。皆成佛道。低頭舉手。同歸一乘。而況竭力經營。存誠繫念。克論其利。尚可量耶(淵)聞予屬意此道。果以記文為請。遂援毫直書。以塞其命。
靈山安養庵記
給事程俱
河沙剎中有一世界。號安養國。有無量壽如來應供正遍知明行足善逝世間解無上士調御丈夫天人師佛世尊。其國境界。皆以七寶。裝飾成就廣博嚴事。其國眾生。皆是宿具福智。化生蓮中。住不退地。其國壽命。無有邊量。一日一夜。此土一劫。其國六時。皆有天樂微妙音聲。及雨寶華。而共娛樂。其國華木。皆是蓮華。如車輪大。及寶行樹交映。周徹其國。鳴禽皆是如來變化所作。於一切時。演無量義。以是種種希有之事故名安養。從是安養國東方。過十萬億國有世界。號曰娑婆。諸國土中。無數伽藍。有一伽藍。曰靈山聚。復有精舍。號安養庵。是中有人。衣壞色衣。凈除鬚髮處乞士眾。名曰修意。是庵無有化生。蓮中但有胎卵濕化諸有情類。為其眾生。是庵無有無邊。壽命但有五十七十至百歲。為其壽限。是庵六時無有雨華及諸天樂。但于晝夜。餐飯食粥。撞鐘擊鼓。是庵周匝。無有寶樹及大蓮華。但見山中草木華茂。是庵無有變化眾鳥演無量義。但聞蟲鳥自鳴
【現代漢語翻譯】 現代漢語譯本： 名為送想（將思念寄託于佛事）。沒有誰不將惡業的根拔起于苦海，將善緣的蓮種播於寶池。如果說畫地聚沙，都能成就佛道；低頭舉手，都能同歸一乘（唯一的解脫之道）。更何況竭盡全力去經營佛事，以真誠之心繫念阿彌陀佛。若要切實論及其利益，又怎麼可以用數量來衡量呢？（淵）聽說我屬意於此道，果然用記文來請求。於是拿起筆直書，以滿足他們的願望。
靈山安養庵記
給事 程俱
在如恒河沙數般眾多的佛國剎土中，有一個世界，名為安養國（極樂世界）。那裡有無量壽如來（阿彌陀佛），是應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛世尊。那個國家的境界，都用七寶裝飾而成，廣闊而莊嚴。那個國家的眾生，都是宿世具有福德和智慧，從蓮花中化生，安住于不退轉的境界。那個國家的壽命，沒有邊際和限量，在那裡的一日一夜，相當於我們這個世界的一劫（極長的時間單位）。那個國家六個時辰，都有天樂和微妙的音聲，以及天雨寶華，共同娛樂。那個國家的花木，都是蓮花，像車輪那麼大，以及寶行樹交相輝映，遍佈整個國家。鳴叫的禽鳥，都是如來變化所作，在一切時間，演說無量的佛法真義。因為這些種種稀有難得的緣故，所以名為安養。
從這個安養國向東方，經過十萬億個佛國，有一個世界，號曰娑婆（我們所居住的這個世界）。在各個國土中，有無數的伽藍（寺廟），其中有一個伽藍，叫做靈山聚。又有一個精舍，叫做安養庵。這裡面有人，穿著染壞顏色的衣服，清凈地剃除鬚髮，以乞食為生的僧眾，名字叫做修意。這個庵中沒有從蓮花中化生的眾生，只有胎生、卵生、濕生等各種有情眾生。爲了這些眾生，這個庵中沒有無邊的壽命，只有五十七十到一百歲，作為他們的壽命期限。這個庵六個時辰沒有天雨寶華以及各種天樂，只是在白天和夜晚，吃飯食粥，撞鐘擊鼓。這個庵的周圍，沒有寶樹以及大的蓮花，只能看到山中的草木花朵茂盛。這個庵沒有變化出來的鳥類演說無量的佛法真義，只能聽到蟲鳥自己鳴叫。
【English Translation】 English version: Named 'Sending Thoughts' (entrusting thoughts to Buddhist affairs). There is no one who does not uproot the roots of bad karma from the sea of suffering and sow the lotus seeds of good fortune in the treasure pond. If drawing on the ground and gathering sand can all accomplish the Buddha's path; bowing the head and raising the hand can all return to the One Vehicle (the only path to liberation). How much more so if one exerts all effort to manage Buddhist affairs and sincerely keeps Amitabha Buddha in mind. If we were to truly discuss its benefits, how could they be measured?
Record of Ling Shan Anyang Hermitage
Given by Cheng Ju
Among the countless Buddha lands as numerous as the sands of the Ganges River, there is a world called Anyang (the Land of Ultimate Bliss). There is the Tathagata Amitayus (Amitabha Buddha), worthy of offerings, perfectly enlightened, complete in knowledge and conduct, well-gone, understanding the world, unsurpassed, a tamer of men, a teacher of gods and humans, the Buddha, the World-Honored One. The realm of that country is all decorated with the seven treasures, vast and adorned. The sentient beings of that country are all endowed with blessings and wisdom from past lives, born from lotus flowers, dwelling in the state of non-retrogression. The lifespan of that country has no bounds or limits; one day and one night there is equivalent to one kalpa (an extremely long unit of time) in this world. In that country, at all six times of the day, there are heavenly music and subtle sounds, as well as rain of precious flowers, for mutual enjoyment. The flowers and trees of that country are all lotus flowers, as large as chariot wheels, and rows of jeweled trees intertwine, pervading the entire country. The singing birds are all created by the transformation of the Tathagata, expounding immeasurable meanings at all times. Because of these various rare and wonderful reasons, it is called Anyang.
From this Anyang country, passing eastward through hundreds of thousands of trillions of Buddha lands, there is a world called Saha (the world we live in). In various countries, there are countless monasteries (Galan), one of which is called Ling Shan Gathering. There is also a hermitage called Anyang Hermitage. In this place, there are people wearing dyed and worn-out clothes, cleanly shaving their heads and beards, and begging for alms, named Xiuyi. In this hermitage, there are no beings born from lotus flowers, only sentient beings born from wombs, eggs, and moisture. For these sentient beings, this hermitage does not have limitless lifespans, only fifty, seventy, or up to one hundred years as their lifespan limit. In this hermitage, there is no rain of precious flowers or heavenly music at the six times of the day, only eating rice and porridge, striking bells and drums, day and night. Around this hermitage, there are no jeweled trees or large lotus flowers, only the lush grass and flowers in the mountains can be seen. This hermitage does not have transformed birds expounding immeasurable meanings, only the sounds of insects and birds can be heard.
自已。以是現前種種之事。亦名安養。是乞士者。游諸國土。親事知識。得法藏已。受用自在。還歸此山。結庵安居。時北山中有一居士。適游伽籃。至安養庵。謂大眾言。現前種種。如上所說。與安養世界。在一切處。非安養國。若作斷見。彼釋迦文。寧為虛語。若取法相。汝則孤負無量壽尊。咄諸男子各依位住。坐大道場。如不信承。請詣毗耶離城。當俟螺髻梵王為汝解說。崇寧五年八月甲子。北山程俱謹記。
維摩經曰。欲得凈土當凈其心。隨其心凈則佛土凈。舍利弗作念言。我世尊意豈不凈。而是佛土不凈。若此時螺髻梵王言。我見釋迦佛土。清凈如自在天宮。舍利弗言。我見此土穢惡充滿。王言。仁者心有高下。不依佛慧故見不凈。佛即以足指案地。時大千界珍寶嚴飾。佛言。我土常凈若此。為度下劣故示眾惡。譬如諸天共寶器食。隨其福德飯色有異。若人心凈便見此土莊嚴。天臺維摩疏釋曰。梵王所見。以自在天為類者。欲界天也。類同居凈土莊嚴殊妙。西方凈土亦同居凈。彼經亦舉第六天為類。梵王所睹穢國即凈。身子于生死涅槃。垢凈有隔。不依佛慧故但見垢。寶器譬寂光。飯異譬三土。依于寂光所見不同也。
高宗皇帝御書蓮社記
總管張[揙-戶+(今-一)]
(臣
【現代漢語翻譯】 現代漢語譯本 自己。因此，眼前發生的種種事情，也可以說是安養（An yang，意為'安樂供養'）。這位乞士（Qi shi，意為'出家人'）遊歷各個國家，親近善知識（shan zhi shi，意為'有德行的老師'），得到佛法精髓后，能夠自在地運用，然後返回這座山，結廬安居。當時，北山中有一位居士（Ju shi，意為'在家信徒'）正好遊覽伽藍（Qielan，意為'寺廟'），來到安養庵，對大眾說：『眼前發生的種種，如上面所說，與安養世界（An yang shi jie，意為'極樂世界'）一樣，無處不在，並非只有安養國才是。如果你們執著于斷滅見，那麼釋迦文佛（Shijia Wen Fo，意為'釋迦牟尼佛'）豈不是說了假話？如果你們執著於法相，那麼你們就辜負了無量壽尊（Wuliangshou Zun，意為'阿彌陀佛'）。』 咄！各位男子，各自安住于自己的位置，坐在大道場中。如果不相信，請前往毗耶離城（Piye Li cheng，意為'吠舍離城'），等待螺髻梵王（Luoji Fanwang，意為'頂有螺髻的梵天'）為你們解說。崇寧五年八月甲子，北山程俱謹記。
《維摩經》說：『想要得到凈土（Jing tu，意為'清凈的佛國'），應當凈化自己的心。隨著心清凈，那麼佛土也就清凈。』 舍利弗（Sheli Fu，意為'舍利弗'）心想：『我的世尊（Shi Zun，意為'佛陀'）的心難道不清凈嗎？可是這佛土卻不凈。』 這時，螺髻梵王說：『我看見釋迦佛的佛土，清凈得像自在天宮（Zizai Tiangong，意為'他化自在天'）。』 舍利弗說：『我看見這佛土污穢充滿。』 梵王說：『仁者（Ren zhe，意為'有德行的人'）的心有高下之分，不依從佛的智慧，所以看見不凈。』 佛立即用腳趾按地，當時大千世界（Daqian Shijie，意為'三千大千世界'）都用珍寶裝飾起來。佛說：『我的佛土常常像這樣清凈，爲了度化下劣之人，才示現種種污穢。』 譬如諸天（Zhu tian，意為'天人'）用寶器一起吃飯，隨著他們的福德不同，飯的顏色也有差異。如果人心清凈，便能看見這佛土莊嚴。』 天臺維摩疏解釋說：梵王所見，以自在天為比喻，是欲界天（Yu jie tian，意為'位於欲界的天'）。比喻同居凈土（Tong ju jing tu，意為'凡聖同居的凈土'）莊嚴殊妙。西方凈土（Xifang Jingtu，意為'西方極樂世界'）也是同居凈土。那部經也舉第六天為比喻。梵王所看見的穢國（Hui guo，意為'不清凈的國土'）即是凈土。舍利弗對於生死涅槃（Sheng si niepan，意為'生死輪迴與涅槃寂靜'），垢凈有隔閡，不依從佛的智慧，所以只看見污穢。寶器比喻寂光（Ji guang，意為'常寂光土'），飯的差異比喻三土（San tu，意為'三種凈土'）。依于寂光，所見也就不同了。
高宗皇帝御書蓮社記
總管張[揙-戶+(今-一)]
(臣
【English Translation】 English version Oneself. Therefore, the various things that appear before us can also be called An Yang (安養, meaning 'peaceful nourishment'). This Bhiksu (乞士, meaning 'mendicant monk') travels through various countries, attends upon wise teachers (善知識, meaning 'virtuous teachers'), and having obtained the essence of the Dharma, uses it freely. Then, he returns to this mountain, builds a hermitage, and lives in seclusion. At that time, there was a layman (居士, meaning 'householder devotee') from North Mountain who happened to be visiting the Sangharama (伽藍, meaning 'monastery') and came to An Yang Hermitage. He said to the assembly: 'The various things that appear before us, as described above, are the same as the Land of Bliss (安養世界, meaning 'Pure Land of Amitabha'), everywhere, not just in the Land of Bliss. If you cling to annihilationism, then would Shakyamuni Buddha (釋迦文佛, meaning 'Shakyamuni Buddha') be speaking falsely? If you cling to the characteristics of the Dharma, then you will be betraying the Infinite Life Honored One (無量壽尊, meaning 'Amitabha Buddha').' He exclaimed, 'Hey! All you men, abide in your respective positions and sit in the Great Bodhimanda. If you do not believe, please go to Vaishali (毗耶離城, meaning 'Vaishali city') and wait for the Curly-haired Brahma King (螺髻梵王, meaning 'Brahma King with curly hair') to explain it to you.' Recorded respectfully by Cheng Ju of North Mountain on the Jiazi day of the eighth month of the fifth year of Chongning.
The Vimalakirti Sutra says: 'If one wishes to obtain a Pure Land (淨土, meaning 'pure Buddha-field'), one should purify one's mind. As the mind is purified, so the Buddha-field is purified.' Shariputra (舍利弗, meaning 'Shariputra') thought: 'Is my World-Honored One's (世尊, meaning 'Buddha') mind not pure? But this Buddha-field is not pure.' At that time, the Curly-haired Brahma King said: 'I see the Buddha-field of Shakyamuni Buddha as pure as the Palace of the Free Heaven (自在天宮, meaning 'Paranirmitavasavarti Heaven').' Shariputra said: 'I see this land filled with filth and evil.' The Brahma King said: 'The minds of the virtuous ones have high and low distinctions, and because they do not rely on the Buddha's wisdom, they see impurity.' The Buddha then pressed his toe to the ground, and at that time, the Great Thousand World (大千世界, meaning 'Trisahasra-mahasahasra-lokadhatu') was adorned with jewels. The Buddha said: 'My land is always pure like this, but for the sake of saving inferior beings, I show them various evils.' It is like the gods (諸天, meaning 'devas') eating together from a jeweled vessel; according to their different merits, the color of the food is different. If the human mind is pure, then one will see this land adorned.' The Tiantai commentary on the Vimalakirti Sutra explains: 'The Brahma King's comparison to the Free Heaven is to the Desire Realm Heaven (欲界天, meaning 'Heaven in the Desire Realm'). It is a metaphor for the wonderful adornments of the Pure Land of Co-dwelling (同居淨土, meaning 'Pure Land where ordinary beings and sages dwell together'). The Western Pure Land (西方淨土, meaning 'Western Pure Land') is also a Pure Land of Co-dwelling. That sutra also uses the Sixth Heaven as a metaphor. The impure land (穢國, meaning 'impure land') that the Brahma King sees is actually the Pure Land. Shariputra has a separation between defilement and purity in samsara and nirvana (生死涅槃, meaning 'birth-death cycle and nirvana'), and because he does not rely on the Buddha's wisdom, he only sees defilement. The jeweled vessel is a metaphor for the Still Light (寂光, meaning 'Land of Eternal Tranquility'), and the difference in the food is a metaphor for the Three Lands (三土, meaning 'Three Pure Lands'). Relying on the Still Light, what is seen is also different.'
Imperial Inscription of Emperor Gaozong on the Lotus Society
Commander-in-chief Zhang [揙-戶+(今-一)]
(Your servant
)嘗讀天竺書。知出世間有所謂極樂國者。國有佛號阿彌陀。梵語也。此翻為無量。以其壽命無量光明無量故。又曰無量壽。又曰無量光始亨國履位。捐去弗居。超然獨覺。悟心證聖。以大願力。普度一切。其國悉以上妙眾寶莊嚴。曲盡華好。地皆黃金。無山川丘谷之險氣序常春。無陰陽寒暑之變。無飢寒老病生死之苦。無五趣雜居之濁。用是種種神通方便。現希有事。善導眾生忻樂起信。于日用中。能發一念念彼佛號。即此一念。清凈純熟。圓滿具足。融會真如。同一法性。幻身盡時。此性不滅。一剎那頃。佛土現前。如持左契以取寓物(臣)敬聞其說。刻勵精進。無有間斷。惟佛惟念。亦既有年。闔門長少靡不從化。乃辟弊廬廬。東偏鑿池。種蓮仿慧遠結社之遺意。日率妻子課佛萬過。而又歲以春秋之季月涓良日。即烏戍普靜之精舍。與通道者共之。於是見聞隨喜。雲集川至。倡佛之聲。如潮汐之騰江也。夫慧遠創為茲社。距今閱數百祀。其間緇素。景慕餘風。祖述其高致者。代不乏人。率湮沒無聞。卒與草木同腐(臣)獨何幸。今乃蒙。
太上光堯壽聖皇帝。親灑宸毫。書蓮社二大字為賜。雲章奎畫。自天而下。光氣昭倬。焜耀萬目。歡喜踴躍。得未曾有(臣)既拜手登受。竊惟陛下臨御三紀。兼愛南北
【現代漢語翻譯】 現代漢語譯本：我曾經讀過天竺（India）的典籍，得知在出世間存在一個叫做極樂國的地方。那個國家有一尊佛，名號為阿彌陀（Amitabha），這是梵語，翻譯成漢語是『無量』的意思，因為他的壽命無量，光明無量。又被稱為無量壽（Amitayus），又被稱為無量光（Amitabha）。當初亨國繼承王位，但他放棄了王位，超然覺悟，領悟了心性，證得了聖果，以大願力，普度一切眾生。那個國家全部用最上等的奇妙珍寶來莊嚴，窮盡了華麗美好。大地都是黃金，沒有山川丘陵的險峻，氣候總是春天，沒有陰晴寒暑的變化，沒有飢餓寒冷、衰老疾病、生離死別的痛苦，沒有五道眾生雜居的污濁。用這些種種神通方便，示現稀有的事情，善巧引導眾生歡喜信樂。在日常生活中，如果能發一念來念誦那尊佛的名號，那麼這一念，清凈純熟，圓滿具足，融會真如，同一法性。幻化之身消逝的時候，這個自性不會泯滅。在一剎那間，佛國凈土就會顯現在眼前，就像拿著左券去取寄存的物品一樣。（我）恭敬地聽聞這些說法，刻苦勉勵自己精進修行，沒有間斷。心中只有佛，只有唸佛。也已經有很多年了。全家老少沒有不遵從教化的。於是開闢簡陋的房屋，在房屋東邊開鑿池塘，種植蓮花，效仿慧遠（Huiyuan）結社的遺意。每天帶領妻子兒女完成唸佛一萬遍的功課。並且每年在春秋兩季的吉月良辰，前往烏戍普靜的精舍，與信仰佛道的人們共同修行。於是見聞隨喜的人們，像云一樣聚集，像流水一樣涌來。倡導佛法的聲音，像潮水一樣在江面上奔騰。慧遠（Huiyuan）創立這個蓮社，距離現在已經過去了幾百年。這期間，出家和在家的人們，景仰他的遺風，傚法他的高尚情操的人，每個時代都不缺乏。但大多湮沒無聞，最終和草木一同腐朽。（我）唯獨何其幸運，如今竟然蒙受 太上光堯壽聖皇帝（指皇帝）親自用御筆書寫『蓮社』兩個大字作為賞賜。燦爛的文字，如同星辰畫卷，從天而降，光芒四射，照耀著所有人的眼睛。人們歡喜踴躍，得到了前所未有的恩賜。（我）拜謝之後接受賞賜，私下想到陛下您登基三十年，兼愛南北。
【English Translation】 English version: I once read books from Tianzhu (India), and learned that in the world beyond exists a place called the Land of Ultimate Bliss (Sukhavati). In that land, there is a Buddha named Amitabha (Amitabha), which is a Sanskrit term. Translated into Chinese, it means 'Immeasurable,' because his lifespan is immeasurable and his light is immeasurable. He is also called Amitayus (Amitayus), and also called Amitabha (Amitabha). Initially, Hengguo inherited the throne, but he renounced it, awakened independently, realized the nature of mind, attained sainthood, and with great vows, universally saves all beings. That land is entirely adorned with the finest and most wonderful treasures, exhausting all beauty. The ground is all gold, without the dangers of mountains, rivers, hills, and valleys. The climate is always spring, without the changes of yin and yang, cold and heat. There is no suffering of hunger, cold, old age, sickness, and death, and no turbidity of the five realms coexisting. Using these various supernatural powers and skillful means, he manifests rare events, skillfully guiding sentient beings to rejoice and believe. In daily life, if one can generate a single thought to recite the name of that Buddha, then this one thought is pure, refined, complete, and perfect, merging with Suchness (Tathata), and being of the same Dharma-nature. When the illusory body is exhausted, this nature does not perish. In an instant, the Buddha-land appears before one's eyes, like holding a left tally to retrieve a deposited item. (I) respectfully heard these teachings, diligently encouraged myself to practice diligently, without interruption. Only the Buddha, only mindfulness of the Buddha. It has also been many years. The whole family, young and old, all follow the teachings. Thus, I opened up a humble dwelling, dug a pond on the east side of the dwelling, planted lotus flowers, imitating the legacy of Huiyuan (Huiyuan) in forming a society. Every day, I lead my wife and children to complete the practice of reciting the Buddha's name ten thousand times. And every year, in the auspicious months and days of spring and autumn, I go to the Pure Abode of Wushu, and practice together with those who believe in the Buddhist path. Thus, those who see and hear, and rejoice accordingly, gather like clouds and flow like water. The sound of advocating the Buddha's teachings is like the tide rising in the river. Huiyuan (Huiyuan) founded this Lotus Society, and several hundred years have passed since then. During this time, monastics and laypeople, admiring his legacy and emulating his noble sentiments, have not been lacking in every era. But most have been submerged and unheard of, eventually decaying with the grass and trees. (I) alone, how fortunate, now receive The Supreme Emperor Guangyao Shousheng (referring to the emperor) personally wrote the two large characters 'Lotus Society' as a reward. The brilliant writing, like a scroll of stars, descended from the sky, radiating light and illuminating everyone's eyes. People rejoiced and leaped for joy, receiving an unprecedented gift. (I) bowed and received the reward, privately thinking that Your Majesty has been on the throne for thirty years, loving both the North and the South.
。仁及草木。德及昆蟲。則似佛之普度一切。昭昭大明。如日之中無所不照。則似佛之光明無量。功成定治。付託。
聖子。夷睹大寶。褰裳去之。則又似佛之超然獨覺悟心證聖也。至若春臺壽域。亙八纮而無垠。鼓舞之神民由之而不知。蓋與極樂國土曾無間然。以是管窺聖心佛心。惟一非二。豈阿彌陀佛他心道眼洞觀無礙。知炎祚之中否。憫群生之失寧。故現帝王身。以應運濟世乎。不然何與佛合契乃如此也。是則佛壽無量。聖壽亦無有量。居然可知(臣)曩侍寵錫。又出非常。不獨傳示雲林以侈千一之遇。使天下後世凡獲瞻仰。普得唸佛三昧。究竟成就無上菩提。其為饒益詎可量。已謹刊諸金石。周對揚丕顯之休命。乾道二年月日。均州防禦使充兩淅西路副都總管秀州駐札(臣)張[揙-戶+(今-一)]謹記。
南嶽山彌陀塔記
牧庵禪師法忠(師即忠道者也)
於戲生靈之苦。莫苦於殺戮也。爰自數年以來。寇盜四起。兵火交作。其遭非理殞亡。橫屍墮首。填于溝壑者。蓋不可勝數也。加復疫氣流作。民亦苦之。有信士鄭子隆者。夙懷善種。悲念特發。觀斯罹亂之苦。知怨業之有對也。以怨報怨。安能已矣哉。斷惟佛力可以拯濟也。乃運精誠結同志者。萬人共念西方極樂世界阿彌陀
【現代漢語翻譯】 現代漢語譯本：仁愛普及到草木，恩德施加於昆蟲，這就像佛普度一切眾生。光明昭著，如同太陽當空照耀，沒有照不到的地方，這就像佛的光明無量無邊。功業成就，天下安定，將國家大事交付託付。
聖明的君主，看到珍寶，卻提起衣裳離開，這又像是佛的超然獨覺，覺悟本心，證得聖果。至於那歌舞昇平的春臺，安樂長壽的壽域，廣闊無垠，百姓在其中歡快鼓舞卻不知所以然，這大概與極樂國土沒有什麼區別。由此來管窺聖上的心和佛的心，是唯一而不是二分的。難道是阿彌陀佛以他心道眼洞察一切，沒有阻礙，知道國家氣運中的危機，憐憫眾生失去安寧，所以示現帝王之身，來應運濟世嗎？不然，為何與佛如此契合呢？這樣看來，佛的壽命是無量的，聖上的壽命也是無量的，這是可以確定的。（臣）過去侍奉皇上，蒙受特別的恩寵，又得到非同尋常的賞賜，不只是傳示給雲林來誇耀這萬分之一的機遇，而是使天下後世所有瞻仰到的人，都能普遍獲得唸佛三昧，最終成就無上菩提。這其中的利益怎麼可以衡量呢？已經恭敬地將這些刻在金石上，廣為宣揚皇上的美德和恩命。乾道二年某年月日，均州防禦使、充兩淅西路副都總管、秀州駐札（臣）張[揙-戶+(今-一)] 謹記。
南嶽山彌陀塔記
牧庵禪師法忠（禪師就是忠道者）
唉，眾生的痛苦，沒有比殺戮更痛苦的了。自從幾年前以來，盜賊四起，戰火不斷，那些遭受非正常死亡，橫屍遍野，頭顱墜落，填滿溝壑的人，實在是數不勝數。再加上瘟疫流行，百姓也深受其苦。有一位信士鄭子隆，宿世懷有善良的種子，悲憫之心特別強烈。看到這遭受戰亂的痛苦，知道這是怨業的報應啊。以怨報怨，怎麼能夠停止呢？斷定只有佛力可以拯救濟助。於是竭盡精誠，聯合有共同志向的人，萬人共同唸誦西方極樂世界阿彌陀佛
【English Translation】 English version: Benevolence extending to grass and trees, virtue reaching insects, this resembles the Buddha's universal salvation of all beings. Brightness shining forth, like the sun in the sky illuminating everything, this resembles the Buddha's immeasurable light. Accomplishing great deeds, stabilizing the realm, entrusting important matters.
The sagely son, seeing treasures, lifts his robes and departs, this again resembles the Buddha's transcendent, solitary awakening, realizing the original mind, attaining sainthood. As for the joyful spring terrace, the land of longevity, extending boundlessly, the people dancing and rejoicing without knowing why, this is probably no different from the Land of Ultimate Bliss. From this, we can glimpse the heart of the sage and the heart of the Buddha, which are one and not two. Could it be that Amitabha Buddha, with his mind-reading and all-seeing eyes, perceives without obstruction, knows the crises within the nation's destiny, and pities the loss of peace for all beings, therefore manifesting as an emperor to respond to the times and save the world? Otherwise, why would he be so in harmony with the Buddha? In this case, the Buddha's lifespan is immeasurable, and the sage's lifespan is also immeasurable, which can be clearly known. (Your subject), having served the emperor in the past, received special favor and extraordinary rewards, not only to be shown to Yunlin to boast of this one-in-a-thousand opportunity, but to enable all those who admire it in the future to universally obtain the Samadhi of Buddha-recitation, and ultimately achieve Anuttara-Samyak-Sambodhi (unsurpassed perfect enlightenment). How can the benefits of this be measured? I have respectfully engraved these on metal and stone, widely proclaiming the emperor's virtues and decrees. On a certain day of a certain month in the second year of the Qiandao era, Zhang [揙-戶+(今-一)], the Defense Commissioner of Junzhou, Deputy Chief Commander of the Two Zhejiang Western Routes, and Garrison Commander of Xiuzhou, respectfully records.
Record of the Amitabha Pagoda on Mount Nanyue
Chan Master Mu'an Fachong (the Master is also Zhongdao)
Alas, the suffering of sentient beings is most bitter in killing. Since several years ago, bandits have risen everywhere, and wars have raged. Those who have suffered unnatural deaths, corpses lying in the fields, heads falling, filling the ditches, are countless. In addition, the plague is spreading, and the people are suffering greatly. There is a faithful man, Zheng Zilong, who has had good seeds from previous lives, and his compassion is particularly strong. Seeing the suffering of this war, he knows that this is the retribution of karmic debts. How can revenge end revenge? It is determined that only the power of the Buddha can save and help. Therefore, he exerts his sincerity and unites those with common aspirations, and ten thousand people together recite Amitabha (Amitabha Buddha: The Buddha of Infinite Light) of the Western Pure Land of Ultimate Bliss.
佛尊號。八萬四千藏。愿既圓滿。復化檀越。同出凈財。僦工礱石。建窣睹波一所凡七級。高三丈有二。立於南嶽羅漢洞妙高臺之右。藏唸佛人名于其中。萃茲勝利。愿國泰民安。品物咸亨。凡陣亡疫死者。並脫幽淪之苦。趣生凈方。偉哉皇覺之道。有折攝二門。調機濟物。故釋迦現穢土。以折之令起厭苦之念。彌陀現凈土。以攝之俾發忻樂之志。穢土者。丘陵坑坎之高低。刀兵饑疫之苦惱。凈土者。寶池金地之莊嚴。法喜禪悅之安樂。故天臺云。樂邦之與苦域。金寶之與泥沙。胎獄之望華池。棘林之比瓊樹。誠由心分垢凈。見兩土之升沈。行開善惡。睹二方之粗妙。因斯以論。則知凈穢在此而不在彼也。體正觀之者。達彼刀兵等苦。是亦逆化之一端也。然履茲痛惡。而凡情迷夢。猶尚以苦為樂。倒置之甚。亦可悲夫。或曰忻凈厭穢。取捨未忘。豈聖人以二見之道而化人耶。曰經不云乎。雖知諸佛國及與眾生空。而常修凈土。教化于眾生。蓋熾然忻厭。不見有忻厭之想。斯為得矣。窣睹告成於紹興癸丑歲仲夏日。牧庵苾芻(法忠)為紀其事。遂稽首贊曰。
劫石可消 惟是窣睹 不傾不搖 同茲壽岳 天長地久 不磨不朽 遭兵疫者 既脫幽苦 高蹈凈土 惟斯社人 旁及群靈 與其匯征
【現代漢語翻譯】 現代漢語譯本： 佛的尊號包含八萬四千法藏。佛的願力已經圓滿，再次感化信徒（檀越，dànyuè: 施主，信徒）。大家一起拿出乾淨的錢財，僱傭工匠雕琢石頭，建造一座佛塔（窣堵波，sūdǔbō: 佛塔，梵文Stupa的音譯）共七層，高三丈二尺，聳立在南嶽羅漢洞妙高臺的右側。將唸佛人的名字藏在其中。彙集這些殊勝的功德，愿國家太平，人民安樂，物產豐饒。凡是因戰爭陣亡或因瘟疫死亡的人，都能脫離地獄的痛苦，往生到清凈的西方極樂世界。 偉大啊，佛的覺悟之道，有折服和攝受兩種法門，用來調和眾生的根器，救濟世間萬物。所以釋迦牟尼佛（釋迦，Shìjiāmóuní: 佛教創始人）示現在污濁的娑婆世界（穢土，huìtǔ: 污濁的國土），用折服的方法使眾生生起厭離痛苦的念頭。阿彌陀佛（彌陀，Mítuó: 阿彌陀佛）示現在清凈的極樂世界（凈土，jìngtǔ: 清凈的國土），用攝受的方法使眾生髮起欣慕快樂的願望。污濁的國土，有丘陵坑洼的高低不平，有刀兵戰亂和飢餓瘟疫的苦惱；清凈的國土，有寶池金地的莊嚴，有法喜禪悅的安樂。 所以天臺宗（天臺，Tiāntái: 中國佛教宗派之一）說，極樂世界與苦難的娑婆世界，就像金銀珠寶與泥土沙石，胎獄之苦與華麗的蓮花池，荊棘叢林與珍貴的瓊樹相比。實在是因為心有垢染或清凈的分別，才見到兩個世界的上升或沉淪。行為有善有惡，才看到兩個地方的粗陋或美妙。因此從這個角度來說，就知道清凈與污濁在於自身的心，而不在於外在的環境。體會正觀的人，明白那些刀兵戰亂等痛苦，也是佛菩薩逆向教化的一種方式。 然而身處這些痛苦之中，凡夫俗子的情感迷惑顛倒，仍然把痛苦當作快樂，這種顛倒的程度，真是可悲啊！有人說，欣慕清凈，厭惡污濁，這種取捨之心還沒有忘卻，難道聖人要用這種二元對立的觀點來教化世人嗎？回答說，佛經不是說過嗎？『雖然知道諸佛的國土以及一切眾生都是空性的，但仍然常常修習清凈的佛土，教化眾生。』大概是說，雖然熾盛地欣慕和厭惡，但心中卻不執著于欣慕和厭惡的念頭，這才算是真正領悟了。 佛塔在紹興癸丑年仲夏日建成。牧庵比丘（牧庵苾芻，Mù'ān Bìchú: 法號，比丘是出家受具足戒的男子）法忠（法忠，Fǎzhōng: 人名）為這件事作了記載。於是稽首讚頌道： 即使經歷無數劫的石頭可以消磨，唯有這座佛塔，不會傾斜也不會動搖，如同這南嶽一樣長久，天長地久，不會磨滅也不會腐朽。遭遇兵禍和瘟疫的人們，已經脫離了地獄的痛苦，高高興興地前往清凈的佛土。希望這裡的社人，以及其他的鬼神，都一起前往極樂世界。
【English Translation】 English version: The Buddha's honorific title encompasses eighty-four thousand Dharma repositories. His vows are already fulfilled, and He transforms devotees (檀越, dānyuè: benefactors, believers) once more. Together, they contribute pure wealth, hiring artisans to carve stones and construct a Stupa (窣堵波, sūdǔbō: Stupa, transliteration of Sanskrit Stupa) with seven levels, standing thirty-two feet tall, erected to the right of Miaogao Terrace in Nanyue Luohan Cave. The names of those who recite the Buddha's name are enshrined within. Gathering these supreme merits, may the nation be peaceful, the people prosperous, and the products abundant. May all those who died in battle or from epidemics be liberated from the suffering of the lower realms and be reborn in the pure lands. Great is the path of the Buddha's enlightenment, possessing both the methods of subduing and embracing, used to harmonize beings' capacities and aid all things in the world. Therefore, Shakyamuni Buddha (釋迦, Shìjiāmóuní: Founder of Buddhism) manifests in the defiled Saha world (穢土, huìtǔ: defiled land), using the method of subduing to cause beings to generate the thought of renouncing suffering. Amitabha Buddha (彌陀, Mítuó: Amitabha Buddha) manifests in the pure Land of Ultimate Bliss (凈土, jìngtǔ: pure land), using the method of embracing to cause beings to generate the aspiration of rejoicing in happiness. The defiled land has the unevenness of hills and valleys, and the suffering of war and famine; the pure land has the adornments of jeweled ponds and golden grounds, and the bliss of Dharma joy and Chan delight. Therefore, the Tiantai school (天臺, Tiāntái: one of the Chinese Buddhist schools) says that the Land of Bliss and the suffering Saha world are like gold and jewels compared to mud and sand, the suffering of the womb compared to a magnificent lotus pond, and a thorny forest compared to a precious jade tree. It is truly because of the distinction between defilement and purity in the mind that one sees the ascent or descent of the two lands. It is through good and evil actions that one sees the crudeness or exquisiteness of the two realms. Therefore, from this perspective, one knows that purity and defilement lie within one's own mind, and not in the external environment. Those who embody correct contemplation understand that the suffering of war and so on is also a form of reverse transformation by the Buddhas and Bodhisattvas. However, being in these sufferings, the emotions of ordinary people are confused and inverted, still taking suffering as pleasure. This degree of inversion is truly lamentable! Someone might say, 'Rejoicing in purity and detesting defilement, this mind of taking and rejecting has not yet been forgotten. Is it possible that the sages use this dualistic view to transform people?' The answer is, 'Doesn't the sutra say, 'Although knowing that the Buddha lands and all beings are empty, one still constantly cultivates the pure land, teaching and transforming beings'?' It probably means that although there is intense rejoicing and detestation, one does not cling to the thoughts of rejoicing and detestation in the mind. This is considered true understanding. The Stupa was completed in the midsummer of the Guichou year of Shaoxing. The Bhiksu (牧庵苾芻, Mù'ān Bìchú: Dharma name, Bhiksu is a fully ordained male monk) Mu'an (法忠, Fǎzhōng: personal name) Fazhong recorded this event. Therefore, he prostrated and praised: Even stones that have endured countless eons can be worn away, but only this Stupa will not tilt or shake, like this Mount Shouyue, enduring as long as heaven and earth, never fading or decaying. Those who have encountered war and epidemics have already escaped the suffering of the lower realms, joyfully going to the pure land. May the members of this community, as well as other spirits, all go together to the Land of Ultimate Bliss.
善哉佛子 興此勝事 贊何能已
澄江凈土道場記
法真禪師守一
天臺鳳師學智者教。傳於澄江。人既順化矣。乃念茲世。于諸度門。孰為善巧最徑要者。唯凈土法門。為得其歸。於是資彼樂施。敬嚴像設。建立道場。教人修行唸佛三昧。與眾祈向。仍屬予以記之。予謂凈土之說經論尚矣。諸師訓辨亦已詳矣。報驗間發不吾欺也。世猶有疑焉者。蓋以無明自障理事不融。故按法華云。若人散亂心入于塔廟中。一稱南無佛。皆已成佛道。況復一心不亂。於此求生。何獨不然哉。且見善不明用心不一。則彼雖世間萬法。何往而不疑。何修而可至。獨吾佛之說也哉。要之唯當信受而已。不應疑其有無也。然則凈土果有耶。曰不也。果無也。曰不也。亦有亦無耶。曰不也。非有非無耶。曰不也。是則凈土果。烏乎在。離此諸見即名凈土。即見如來。若聞是說。不驚不怖不畏。當知是人決定得生。而無所生。以非莊嚴而莊嚴也。信心清凈。一念華開。全體現前。眾相具足。是心即佛。補處何疑。已度生滅。得無量壽。其或於此未能信解。余方便中九品具在。稱力取修亦不唐捐耳。
寶積蓮社畫壁記
司封鐘離松
宣和初慈受禪師住慧林。每苦口語人曰。修行捷徑莫越凈土。時魏
【現代漢語翻譯】 現代漢語譯本： 『太好了，佛子！您發起如此殊勝之事，讚歎之情如何能夠停止呢？』
澄江凈土道場記
法真禪師守一
天臺宗的鳳師學習智者大師的教義，並將之傳到澄江。人們已經順從教化了。於是他思考，對於這個世界來說，在各種修行法門中，哪個是最巧妙、最直接、最簡要的呢？只有凈土法門，才能使人迴歸本源。因此，他利用人們樂於佈施的善心，恭敬地佈置佛像，建立道場，教導人們修行唸佛三昧（Samadhi，專注）。與大眾一起祈願，並囑咐我為這件事寫一篇記。我認為關於凈土的學說，經典和論著已經很多了，各位法師的訓誡和辨析也已經很詳細了。往生凈土的靈驗之事時有發生，這不會欺騙我們。世人仍然有懷疑的，大概是因為無明（Avidya，無知）遮蔽了自己，理事不能融合貫通。所以按照《法華經》所說，如果有人以散亂的心進入佛塔或寺廟中，僅僅稱念一聲『南無佛』，就已經成就了佛道。更何況一心不亂，在此求生凈土，怎麼會不成功呢？而且，如果見善不明，用心不專一，那麼即使面對世間萬法，又有什麼不會懷疑呢？又有什麼修行可以到達終點呢？難道只有我佛的說法才是這樣嗎？總之，我們應該做的就是信受奉行，不應該懷疑它的有無。既然如此，那麼凈土果真存在嗎？我說：『不是。』果真不存在嗎？我說：『不是。』既存在又不存在嗎？我說：『不是。』非存在非不存在嗎？我說：『不是。』那麼，凈土果真在哪裡呢？離開這些所有的見解，就叫做凈土，就能見到如來（Tathagata，佛）。如果聽到這種說法，不驚慌，不恐懼，不害怕，應當知道這個人決定能夠往生凈土，而且是無所生而生，因為這是非莊嚴的莊嚴。信心清凈，一念之間蓮花開放，全體顯現於前，各種相好具足。這顆心就是佛，成為補處菩薩（Bodhisattva，未來佛）還有什麼可懷疑的呢？已經度脫了生死，獲得無量壽命。如果對於這些還不能相信和理解，那麼在其他的方便法門中，還有九品往生的階位存在，依靠佛的願力去修行，也不會白費功夫。』
寶積蓮社畫壁記
司封鐘離松
宣和初年，慈受禪師住在慧林寺，經常苦口婆心地對人說：『修行的捷徑沒有超過凈土法門的。』當時魏
【English Translation】 English version: 『Excellent, Buddha's disciple! You initiate such a supreme undertaking; how can praise ever cease?』
A Record of the Pure Land Monastery at Chengjiang
Chan Master Fazhen Shouyi
Master Feng of Tiantai studied the teachings of Zhiyi and transmitted them to Chengjiang. The people were already transformed by the teachings. Then he considered, for this world, among all the means of deliverance, which is the most skillful, direct, and essential? Only the Pure Land Dharma gate allows one to return to the origin. Therefore, he utilized the people's willingness to give alms, respectfully arranged the Buddha images, established the monastery, and taught people to cultivate the Samadhi (Samadhi, concentration) of Buddha-name recitation. He prayed with the assembly and instructed me to write a record of this event. I believe that the doctrines of the Pure Land have been extensively discussed in scriptures and treatises, and the instructions and analyses of various masters have been very detailed. The miraculous events of rebirth in the Pure Land occur frequently, and they do not deceive us. Those who still doubt are probably because ignorance (Avidya, ignorance) obscures themselves, and principle and phenomena cannot be integrated and understood. Therefore, according to the Lotus Sutra, if a person enters a pagoda or temple with a distracted mind and merely utters 『Namo Buddha』 once, they have already attained the path to Buddhahood. How much more so if one is single-mindedly seeking rebirth here in the Pure Land; how could it not be successful? Moreover, if one does not clearly see the good and is not single-minded in their efforts, then even in the face of the myriad phenomena of the world, what would they not doubt? And what practice could lead to the end? Is it only the Buddha's teachings that are like this? In short, what we should do is to believe and accept it, and not doubt its existence or non-existence. Since this is the case, does the Pure Land truly exist? I say: 『No.』 Does it truly not exist? I say: 『No.』 Does it both exist and not exist? I say: 『No.』 Is it neither existent nor non-existent? I say: 『No.』 Then, where does the Pure Land truly lie? To be free from all these views is called the Pure Land, and one can see the Tathagata (Tathagata, Buddha). If one hears this teaching and is not alarmed, not fearful, not afraid, one should know that this person is destined to be reborn in the Pure Land, and it is a rebirth without rebirth, because it is a non-adornment that is adornment. With pure faith, the lotus flower blooms in a single thought, the whole is manifested before one, and all the auspicious marks are complete. This mind is the Buddha, and what doubt is there about becoming a Bodhisattva (Bodhisattva, future Buddha) who will fill the position of the next Buddha? One has already transcended birth and death and attained immeasurable life. If one cannot yet believe and understand these things, then in the other expedient methods, there are the nine grades of rebirth, and relying on the power of the Buddha's vows to cultivate will not be in vain.
A Record of the Painted Walls of the Baoji Lotus Society
Sifeng Zhongli Song
In the early years of Xuanhe, Chan Master Cishou resided at Huilin Monastery and often earnestly told people: 『There is no shortcut to cultivation that surpasses the Pure Land Dharma gate.』 At that time, Wei
居士展轉化導。亡慮萬人。江民表左司公望。作唸佛三昧詠。大勸於世。予未弱冠。隸業上庠蚤預斯社。又因僧兄木訥首座。諄諄警策。知有自性彌陀唯心安養。迨今年殊七十。雖兵火飄零。晨昏不懈。其得力處蓋不少。矧予曾高異驗。寶珠備載。若王敏仲尚書(古)葛仲忱大夫(繁)馬仲玉提刑(玗)皆先世懿親。事蹟炯炯在人耳。則予家有此凈緣尚矣。乾道庚寅夏。予蒙恩奉祠。僑寓蘇壽解后寶積實講師。遐想蓮社清風。擬追東林高躅。會東平李侯洎諸名德。俱刻意熏修。多歷年所。遂莫逆於心。相與為社。同聲稱佛。協誠篤愿。率載閱月一集。咸知此生不負稟質之靈。報盡決有歸真之所。豈不休哉。一日社友吳君。喟然嘆曰。發菩提心。必具悲智二行。審欲求生聖域。正須啟迪群迷。安得寫十界九品。俾萬目瞻敬知所省覺。為廣大無窮之利耶。言未既諸君翕然稱善。於是同社捐金以成之。聞者隨喜以助之。選工施彩。幻出二圖于門廡。復捃摭教藏。發明旨趣。一以示萬法唯心。一以指西方徑路。較余功德。真所謂百千萬億分。不及一者歟。噫光陰電掣因果影隨。勿倚壯而廢日。勿肆情而造愆。瞻茲簡易法門。能即迴光返照。則不離當處。超脫苦輪。諸佛境界。悉現前矣。吳君名克已字復之。東陽佳士也。少年穎
【現代漢語翻譯】 現代漢語譯本：居士們推廣轉化和引導，度化了近萬人。江州的百姓推舉左司公望，創作了唸佛三昧詠，大力勸導世人唸佛。我未滿二十歲時，在學校學習，很早就參與了這個社團。又因為僧兄木訥首座的諄諄告誡，知道有自性彌陀（自性本具的彌陀佛）和唯心安養（唯心所現的安樂凈土）。到今年我七十歲了，雖然經歷戰火飄零，早晚唸佛從不懈怠，從中得到的利益確實不少。何況我家曾經出現過奇異的瑞相，都詳細記載在《寶珠》中。像王敏仲尚書（王珪），葛仲忱大夫（葛繁），馬仲玉提刑（馬玗），都是先輩中的賢德之人，他們的事蹟歷歷在目。可見我家有這樣的凈土因緣已經很久了。乾道庚寅年夏天，我蒙受恩典退休，暫住在蘇壽，聽寶積實講師講法。遙想當年蓮社的清凈風氣，打算追隨東林寺的先賢。適逢東平李侯和各位名士，都刻意修行，經歷多年，彼此心意相通，於是共同結社，同聲唸佛，以真誠篤實的願望，大約每月聚會一次。大家都知道此生沒有辜負這寶貴的生命，報盡之後必定有迴歸真如本性的地方，這難道不是一件美好的事情嗎？一天，社友吳君感嘆地說：『發起菩提心，必須具備悲智二行。如果真心想要求生西方聖境，就必須啓發引導大眾。怎樣才能繪製出十法界九品往生的景象，讓大家瞻仰敬畏，從而知道反省覺悟，獲得廣大無邊的利益呢？』話還沒說完，大家都贊同他的想法。於是同社的人捐出錢財來完成這件事。聽到的人也隨喜贊助。選擇工匠，施以彩繪，在門廊上繪製出兩幅圖畫。又從佛教經典中選取內容，闡明其中的旨趣。一幅圖是爲了說明萬法唯心所造，一幅圖是爲了指明通往西方的捷徑。與這些功德相比，我所做的功德，真是連百千萬億分之一都比不上啊！唉，光陰如電，因果如影隨形。不要因為年輕力壯就荒廢時光，不要放縱情慾而造下罪孽。瞻仰這簡易的法門，如果能立刻迴光返照，那麼不離當下之處，就能超脫輪迴的苦海，諸佛的境界，都將呈現在眼前。吳君，名克已，字復之，是東陽的優秀人才。少年時就聰穎過人。 English version: Lay practitioners promoted transformation and guidance, converting nearly ten thousand people. The people of Jiangzhou recommended Zuo Si Gongwang, who composed the 'Nianfo Samadhi Ode,' greatly encouraging people to recite the Buddha's name. When I was under twenty, studying at school, I participated in this society early on. Furthermore, due to the earnest admonitions of the monk brother, Chief Seat Mune, I came to know about the Self-Nature Amitabha (the Amitabha Buddha inherent in one's own nature) and the Mind-Only Pure Land (the Pure Land manifested by the mind alone). Now, in my seventieth year, although I have experienced the chaos of war, I have never neglected reciting the Buddha's name morning and evening, and the benefits I have received from it are indeed considerable. Moreover, my family has had extraordinary auspicious signs, which are recorded in detail in the 'Treasure Pearl.' People like Minister Wang Minzhong (Wang Gui), Grand Master Ge Zhongchen (Ge Fan), and Prefectural Judge Ma Zhongyu (Ma Yu) were all virtuous members of my ancestry, and their deeds are still vivid in people's minds. It is evident that my family has had this Pure Land connection for a long time. In the summer of the Gengyin year of the Qiandao era, I was honored to retire and temporarily resided in Su Shou, listening to Dharma Master Baoji Shi's lectures. Longing for the pure atmosphere of the Lotus Society of the past, I intended to follow the example of the sages of Donglin Temple. Coincidentally, Marquis Li of Dongping and other eminent individuals were all diligently cultivating, and after many years, their minds became aligned with mine. Thus, we formed a society together, reciting the Buddha's name in unison, with sincere and earnest vows, gathering approximately once a month. Everyone knew that this life had not been wasted, and after the end of this life, there would surely be a place to return to the true nature. Isn't this a wonderful thing? One day, a fellow member of the society, Mr. Wu, sighed and said, 'To arouse the Bodhi mind, one must possess both compassion and wisdom. If one truly wishes to be reborn in the Pure Land, one must enlighten and guide the masses. How can we create a depiction of the Ten Realms and the Nine Grades of Rebirth, so that everyone can look upon it with reverence and know to reflect and awaken, thereby obtaining vast and boundless benefits?' Before he finished speaking, everyone agreed with his idea. Therefore, the members of the society donated money to accomplish this. Those who heard about it also joyfully contributed. They selected artisans and applied colorful paints, creating two paintings on the porch. They also selected content from the Buddhist scriptures, elucidating the meaning within. One painting was to illustrate that all phenomena are created by the mind, and the other was to point out the direct path to the West. Compared to these merits, the merits I have accumulated are truly not even one in a hundred millionth part! Alas, time flies like lightning, and karma follows like a shadow. Do not waste time because of youth and strength, and do not indulge in desires and create sins. Contemplate this simple Dharma gate, and if you can immediately turn the light inward and reflect, then without leaving this very place, you can transcend the sea of suffering in samsara, and the realms of all Buddhas will appear before you. Mr. Wu, named Keji, with the courtesy name Fuzhi, is an outstanding talent from Dongyang. He was intelligent and exceptional in his youth.
【English Translation】 Lay practitioners promoted transformation and guidance, converting nearly ten thousand people. The people of Jiangzhou recommended Zuo Si Gongwang, who composed the 'Nianfo Samadhi Ode,' greatly encouraging people to recite the Buddha's name. When I was under twenty, studying at school, I participated in this society early on. Furthermore, due to the earnest admonitions of the monk brother, Chief Seat Mune, I came to know about the 'Self-Nature Amitabha' (Amitabha inherent in one's own nature) and the 'Mind-Only Pure Land' (Pure Land manifested by the mind alone). Now, in my seventieth year, although I have experienced the chaos of war, I have never neglected reciting the Buddha's name morning and evening, and the benefits I have received from it are indeed considerable. Moreover, my family has had extraordinary auspicious signs, which are recorded in detail in the 'Treasure Pearl.' People like Minister Wang Minzhong (Wang Gui), Grand Master Ge Zhongchen (Ge Fan), and Prefectural Judge Ma Zhongyu (Ma Yu) were all virtuous members of my ancestry, and their deeds are still vivid in people's minds. It is evident that my family has had this Pure Land connection for a long time. In the summer of the Gengyin year of the Qiandao era, I was honored to retire and temporarily resided in Su Shou, listening to Dharma Master Baoji Shi's lectures. Longing for the pure atmosphere of the Lotus Society of the past, I intended to follow the example of the sages of Donglin Temple. Coincidentally, Marquis Li of Dongping and other eminent individuals were all diligently cultivating, and after many years, their minds became aligned with mine. Thus, we formed a society together, reciting the Buddha's name in unison, with sincere and earnest vows, gathering approximately once a month. Everyone knew that this life had not been wasted, and after the end of this life, there would surely be a place to return to the true nature. Isn't this a wonderful thing? One day, a fellow member of the society, Mr. Wu, sighed and said: 'To arouse the Bodhi mind, one must possess both compassion and wisdom. If one truly wishes to be reborn in the Pure Land, one must enlighten and guide the masses. How can we create a depiction of the Ten Realms and the Nine Grades of Rebirth, so that everyone can look upon it with reverence and know to reflect and awaken, thereby obtaining vast and boundless benefits?' Before he finished speaking, everyone agreed with his idea. Therefore, the members of the society donated money to accomplish this. Those who heard about it also joyfully contributed. They selected artisans and applied colorful paints, creating two paintings on the porch. They also selected content from the Buddhist scriptures, elucidating the meaning within. One painting was to illustrate that all phenomena are created by the mind, and the other was to point out the direct path to the West. Compared to these merits, the merits I have accumulated are truly not even one in a hundred millionth part! Alas, time flies like lightning, and karma follows like a shadow. Do not waste time because of youth and strength, and do not indulge in desires and create sins. Contemplate this simple Dharma gate, and if you can immediately turn the light inward and reflect, then without leaving this very place, you can transcend the sea of suffering in samsara, and the realms of all Buddhas will appear before you. Mr. Wu, named Keji, with the courtesy name Fuzhi, is an outstanding talent from Dongyang. He was intelligent and exceptional in his youth.
悟。窮經博古。尤邃于易。內典淵奧。靡不究通。嘗論瞿曇出世一大事因緣。發吾覆多矣。繪事告成。往來改觀。可不記諸檀侶以垂不朽。予因序其梗概云。越四載癸巳九月朔。左朝請大夫前主管臺州崇道觀鐘離(松書)。
先君司封頃時奉祠吳門。念蓮社可以歸心。乃糾率復為之。會者幾百人。綽有廬阜之風。繪二圖于壁。並書其事。立石寶積精舍。越十一載。而先君無疾而化。享壽八十有六。距今又十五載矣。四明曉師。會稡樂邦文類。造門求之。予嘉其志。且欲斯文不朽。遂出以授之。慶元己未十月旦。男迪功郎監行。在草料場。鐘離(喜)謹志。
荊王越國夫人往生記
直閣黃策
我觀眾生顛倒妄想。耽著五欲。不求出離。未有能發決定愿生西方極樂世界者。至於冤憎會遇。恩愛別離。老病死相危險逼迫。顛沉痛毒。不可堪忍。然後悲涕號呼。歸依佛寶。以冀脫死。故凡心念口言。歸命慈尊愿賜接引往生凈國者。唯越國夫人王氏。則不然。夫人荊王之妻。宜其耽著五欲不求出離。而獨傾心約己。歸依無量壽佛。愿生西方。與夫眾苦見前不可堪忍。始求出離者。豈可同日而語哉。世謂夫人宿植德本。受佛記莂。卻來人間。代佛設教。為唱導師。躬率內外富貴等人。同修凈觀。悉歸佛土
【現代漢語翻譯】 現代漢語譯本： 鐘離（松書）悟性極高，精通各種經典和古代文獻，尤其對《易經》有深入研究。對於佛教經典的精深奧義，沒有不通曉的。他曾經評論過釋迦牟尼佛（瞿曇）降生於世的重大因緣，啓發了我很多。繪畫作品完成後，人們紛紛前來觀看並改變了看法。因此，應該將這些記錄下來，以傳給信徒們，使其永垂不朽。所以我寫下這些梗概。在四年後的癸巳年九月初一，由左朝請大夫、前主管臺州崇道觀的鐘離（松書）撰寫。
我的父親司封，早年曾在吳門供職。他認為蓮社可以使人心歸向正道，於是組織並恢復了蓮社。參加的人有幾百人，很有廬山蓮社的風範。他在墻壁上繪製了兩幅圖，並記錄了這件事，立碑于寶積精舍。過了十一年，我的父親無疾而終，享年八十六歲。距離現在又過去了十五年。四明曉師收集了往生極樂世界的文章，來到我家請求提供相關資料。我讚賞他的志向，並且希望這些文章能夠流傳下去，於是將它們交給了他。慶元己未年十月初一，男迪功郎、監行在草料場的鐘離（喜）謹記。
《荊王越國夫人往生記》
直閣黃策
我認為眾生顛倒妄想，沉迷於五欲之中，不尋求解脫。沒有能夠發起堅定願望往生西方極樂世界的人。等到冤家聚會、恩愛分離、衰老疾病死亡等種種苦相逼迫，痛苦難忍的時候，才悲傷哭泣，皈依佛寶，希望能夠脫離死亡。所以，凡是用心念口說，歸命于慈悲的阿彌陀佛（慈尊），希望得到接引往生凈土的人，只有越國夫人王氏不是這樣。夫人是荊王的妻子，本來應該沉迷於五欲之中，不尋求解脫，卻獨自傾心約束自己，皈依無量壽佛，愿生西方。與那些等到各種痛苦出現，難以忍受的時候才尋求解脫的人相比，怎麼能相提並論呢？世人說夫人前世種下了深厚的善根，受到佛的授記（記莂），再次來到人間，代替佛陀設教，作為引導者，親自帶領內外富貴之人，一同修習凈土觀行，全部歸向佛國。
【English Translation】 English version: Zhongli (Song Shu) possessed great wisdom, mastering various classics and ancient texts, with a particular depth in the 'I Ching'. He was thoroughly versed in the profound mysteries of Buddhist scriptures. He once commented on the significant cause and condition of Shakyamuni Buddha's (Qutan) appearance in the world, which enlightened me greatly. After the completion of the paintings, people came to view them and changed their perspectives. Therefore, these should be recorded and passed on to the devotees, so that they may be immortalized. So I write down these outlines. On the first day of the ninth month of the Gui Si year, four years later, written by Zhongli (Song Shu), the Left Grand Master of Court Service and former Director of Chongdao Temple in Taizhou.
My father, the Director of Seals, once served in Wumen. He believed that the Lotus Society could bring people's hearts back to the right path, so he organized and restored the Lotus Society. Several hundred people participated, resembling the style of the Lotus Society of Mount Lu. He painted two pictures on the wall and recorded this event, erecting a stele at Baoji Vihara. Eleven years later, my father passed away peacefully at the age of eighty-six. Fifteen years have passed since then. Master Xiao of Siming collected writings about rebirth in the Land of Bliss and came to my house to request relevant materials. I admired his ambition and hoped that these writings could be passed down, so I gave them to him. Recorded respectfully on the first day of the tenth month of the Ji Wei year of Qingyuan by Zhongli (Xi), the Assistant Director of Meritorious Works, supervising the fodder yard.
'Record of the Rebirth of the Lady of Yue State, Wife of the Prince of Jing'
Huang Ce, Directing Secretary
I observe that sentient beings are deluded and have distorted thoughts, indulging in the five desires and not seeking liberation. There are none who can generate a firm vow to be reborn in the Western Pure Land of Ultimate Bliss. Only when enemies meet, loved ones separate, and the sufferings of old age, sickness, and death threaten and oppress, causing unbearable pain, do they then weep and cry, taking refuge in the Buddha Jewel, hoping to escape death. Therefore, among those who sincerely recite and verbally express their devotion to the compassionate Amitabha Buddha (Cizun), hoping to be received and reborn in the Pure Land, only Lady Wang, the Lady of Yue State and wife of the Prince of Jing, is different. The Lady is the wife of the Prince of Jing, and should be indulging in the five desires and not seeking liberation, yet she alone wholeheartedly restrains herself, taking refuge in the Immeasurable Life Buddha, vowing to be reborn in the West. Compared to those who only seek liberation when various sufferings appear and become unbearable, how can they be mentioned in the same breath? People say that the Lady planted deep roots of virtue in her past life, received the Buddha's prediction (Ji Bie), and came to the human world again to teach on behalf of the Buddha, acting as a guide, personally leading the wealthy and noble people inside and outside, together cultivating Pure Land contemplation, all returning to the Buddha Land.
。理或然乎。夫人事西方精恪端潔。不捨晝夜。給侍奔走之人。無有異念。惟一庶[勝-力+ㄆ]。懈慢不勤。夫人訓告之曰。我盡室皆勤。唯爾怠墮不從人告。幻惑在會。恐失道心。不可在吾左右也。其妾悚悟悲悔。精進思惟。凈念相繼。久之謂同事曰。吾其行矣。一夕異香遍室。無疾而終。明日同事之妾。告夫人言。昨夜夢化去之妾。托致起居。夫人訓責我勤修西方。今獲往生感德無量。夫人曰。使我亦夢乃可信爾。是夜夫人夢遇亡妾。敘謝如前。夫人曰。西方可至乎。妾曰第從(某)行。夫人隨之見二池塘。白蓮華小大間錯。或榮或悴。種種不同。夫人問曰。何以如此。妾曰。此皆世間發念。修西方境人也。才發一念善根。已萌遂成一華。唯其勤墮不同。是以榮悴各異。蓋精進者鮮榮。間斷者枯悴。若悠久不息。念定觀成。形消命盡化生其中矣。中有一蓮華。華葉忽落。復有人朝服而坐。其衣飄揚。隨風散滅。寶冠瓔珞。莊嚴其身。夫人問曰。何人也。妾曰楊杰也。又一華開。衣朝服而坐者。然其華悴而葉存。夫人復問之。妾曰馬玗也。夫人曰。我當生何許。妾導夫人前邁。約數里許。妾請夫人延望。唯見一罈。金碧照輝。光明交徹。妾曰夫人化生之地。乃金壇上品上生也。既覺悲喜兼集。徐訪楊杰馬(玗)所
【現代漢語翻譯】 理或然乎？夫人事奉西方（指西方極樂世界）極其虔誠端莊潔凈，不分晝夜地供養侍奉奔走之人，沒有其他的念頭，只希望能夠勝過他人。但有一個妾室懈怠懶惰不勤奮。夫人訓誡告誡她說：『我們全家都勤奮，只有你怠惰不聽從別人的勸告，迷惑于外境，恐怕會失去修道的決心，不可以待在我身邊。』 那妾室聽後感到恐懼醒悟，悲傷後悔，精進地思考修習，清凈的念頭相續不斷。過了很久，她對一同做事的人說：『我將要走了。』一天晚上，奇異的香氣瀰漫整個房間，她沒有疾病就去世了。第二天，一同做事的妾室告訴夫人說：『昨晚夢見去世的妾室，托我向您問好，說夫人您訓導我勤奮修習西方，現在獲得往生，感激您的恩德無量。』 夫人說：『如果我也能夢見，那才可以相信。』當天晚上，夫人夢見去世的妾室，敘述感謝的話和之前說的一樣。夫人問：『西方可以到達嗎？』妾室說：『請跟隨我走。』夫人跟隨她，看見兩個池塘，白色的蓮花大小不一，有的茂盛，有的凋零，各種各樣不同。夫人問：『為什麼會這樣？』 妾室說：『這些都是世間發起念頭修習西方凈土的人所感應的景象。才發一個善念，善根已經萌芽，於是就形成一朵蓮花。只是因為勤奮和懈怠不同，所以茂盛和凋零也各不相同。大概精進的人蓮花就鮮艷茂盛，間斷的人蓮花就枯萎凋零。如果長久不停止，念頭安定，觀想成就，形體消散，壽命終結，就會化生在其中了。』 其中有一朵蓮花，花葉忽然凋落，有一個人穿著朝服坐在上面，他的衣服飄揚，隨著風飄散消失，寶貴的頭冠和瓔珞，莊嚴他的身體。夫人問：『這是什麼人？』妾室說：『是楊杰（人名）。』又有一朵蓮花開放，穿著朝服坐在上面，然而那朵蓮花枯萎，但是葉子還在。夫人又問。妾室說：『是馬玗（人名）。』 夫人問：『我應當往生到哪裡？』妾室引導夫人向前走，大約走了幾里路，妾室請夫人遠望，只見一個壇，金碧輝煌，光明交相輝映。妾室說：『夫人您化生的地方，是金壇上品上生。』醒來后悲傷和喜悅交織在一起，於是慢慢地打聽楊杰和馬玗的住所。
【English Translation】 Is this principle credible? This woman served the Western Paradise (referring to the Western Pure Land of Amitabha) with utmost sincerity, dignity, and purity, attending to those who served and ran errands day and night, without any other thoughts, only hoping to surpass others. However, one of her concubines was lazy and not diligent. The woman admonished her, saying, 'Our whole family is diligent, but you alone are lazy and do not listen to others' advice, being deluded by external circumstances, I fear you will lose your resolve to cultivate the Way, you cannot stay by my side.' Upon hearing this, the concubine felt fear and awakened, feeling sorrow and regret, diligently contemplating and practicing, with pure thoughts continuously arising. After a long time, she said to her fellow servants, 'I am about to depart.' One night, a strange fragrance filled the entire room, and she passed away without illness. The next day, the fellow servant told the woman, 'Last night I dreamed of the deceased concubine, who asked me to send her regards to you, saying that you, madam, instructed me to diligently cultivate towards the Western Paradise, and now I have attained rebirth there, I am immensely grateful for your kindness.' The woman said, 'If I could also dream of her, then I might believe it.' That night, the woman dreamed of the deceased concubine, who recounted her gratitude as before. The woman asked, 'Is the Western Paradise reachable?' The concubine said, 'Please follow me.' The woman followed her and saw two ponds, with white lotuses of varying sizes, some flourishing, some withering, all different. The woman asked, 'Why is this so?' The concubine said, 'These are the reflections of those in the world who have initiated thoughts to cultivate towards the Western Pure Land. As soon as a good thought arises, the root of goodness sprouts, and thus a lotus flower is formed. It is only because diligence and laziness differ that the flourishing and withering are also different. Generally, those who are diligent have bright and flourishing lotuses, while those who are intermittent have withered and decaying lotuses. If one continues without ceasing, with stable thoughts and accomplished contemplation, the physical form will dissolve, and life will end, and one will be reborn within it.' Among them was a lotus flower, whose petals suddenly fell, and a person wearing court attire sat upon it, his clothes fluttering, scattering and disappearing with the wind, with precious crowns and necklaces adorning his body. The woman asked, 'Who is this person?' The concubine said, 'It is Yang Jie (a personal name).' Another lotus flower opened, with a person wearing court attire sitting upon it, but that lotus flower was withered, although the leaves remained. The woman asked again. The concubine said, 'It is Ma Yu (a personal name).' The woman asked, 'Where shall I be reborn?' The concubine led the woman forward, for about a few miles, and the concubine asked the woman to look into the distance, and she saw an altar, resplendent in gold and jade, with light intermingling and illuminating. The concubine said, 'The place where you, madam, will be reborn is the upper grade of the upper level in the golden altar.' Upon awakening, sadness and joy were intertwined, and she slowly inquired about the residences of Yang Jie and Ma Yu.
在。則杰已死而(玗)無恙。夫人始生之日。秉爐爇香。望觀音閣而立。頃時子孫左右。趣夫人受獻壽之儀。則已立化矣。嗚呼異哉。富樂之人。常于佛事不暇而有暇者。失於不信。能信之者。又患于不能斷疑。至於困苦發心者。多失於遲暮。固知聞正信發正念修善緣。豈易事哉。楊杰次公。洞明宗說。而人不知其密修凈觀。臨終乃有將錯就錯之偈(余)聞夫人軼事。乃銓次之。以助發信受往生者。而未信之士。必將感發於斯文。而歸向于凈觀佛國也。宣和五年季冬。隨緣居士黃(策)子虛記(荊王即哲宗皇帝叔)。
馬侍郎往生記
同前
宣和五年冬。予得越國夫人往生凈土事。乃為之記。六年吳思道訪馬(玗)于淮之南。加考實焉。益知前記。蓋馬氏自少師忠肅公。守杭州日。慈雲式懺主。以安養佛事授之。自是舉族遵奉。相繼不違。大夫公諱(玗)字東玉者。乃其孫也。公自幼篤志佛教。元豐中有僧廣初者。以天臺智者十疑論授之。公大喜曰。吾得所依矣。復得慈雲十念迴向法。行之二十五年不少懈。尚書公王(古)示以蓮社圖決疑集往生傳。於是誦佛益精進。尤以放生為佛事。勸導信入者。不可勝計。倅當塗守淄川新定。民皆化之。平日未嘗以私怒笞責一人。錢唐照律師。勉以繫念法。其
【現代漢語翻譯】 現代漢語譯本： 楊杰（楊杰次公）已經去世，而馬玗（馬玗）仍然安好。當初夫人生產之日，手持香爐點燃香，朝著觀音閣站立。不久，子孫左右的人們催促夫人接受獻壽的儀式，她卻已經站著去世了。唉，真是奇異啊！富裕快樂的人，常常因為佛事繁忙而沒有空閑，卻又因為不相信而不去做。能夠相信的人，又擔心不能斷除疑惑。至於困苦而發心的人，大多又耽誤在遲暮之年。所以說，聽聞正信、發起正念、修習善緣，哪裡是容易的事情啊！楊杰次公，通曉佛學宗派的理論，但是人們不知道他秘密地修習凈土觀。臨終時才有將錯就錯的偈語。我（余）聽說了夫人的軼事，於是整理記錄下來，用來幫助那些發起信心、信受往生的人。而那些尚未相信的人，必定會因為這篇文章而受到感發，從而歸向于凈土佛國。宣和五年季冬，隨緣居士黃策（黃策子虛）記錄（荊王即哲宗皇帝的叔叔）。
馬侍郎往生記
同前
宣和五年冬天，我得到了越國夫人往生凈土的事情，於是為她作了傳記。宣和六年，吳思道在淮河以南拜訪了馬玗，更加考證覈實了這件事。更加了解了之前的記載。原來馬氏從少師忠肅公（少師忠肅公）開始，在擔任杭州太守時，慈雲式懺（慈雲式懺）的主持人，將安養佛事傳授給他。從此，整個家族都遵奉這個法門，世代相傳沒有違背。大夫公，名諱玗（玗），字東玉，是忠肅公的孫子。馬玗從小就篤信佛教。元豐年間，有位僧人廣初（廣初）將天臺智者十疑論傳授給他。馬玗非常高興地說：『我找到了可以依靠的了！』又得到了慈雲十念迴向法，修行了二十五年沒有絲毫懈怠。尚書公王古（王古）向他展示了蓮社圖決疑集往生傳。於是誦佛更加精進，尤其以放生作為佛事，勸導相信並加入的人，數不勝數。擔任當塗縣的副職，守衛淄川新定，當地的百姓都被他感化。平時不曾因為私人的憤怒而鞭打責罵一個人。錢唐照律師（錢唐照律師）用繫念法勉勵他，他
【English Translation】 English version: Yang Jie (Yang Jie Cigon) has passed away, while Ma Yu (Ma Yu) is still well. On the day when the Madam gave birth, she held an incense burner and lit incense, standing facing the Guanyin Pavilion. Soon, her descendants and attendants urged her to receive the longevity offering ceremony, but she had already passed away while standing. Alas, how strange! Wealthy and happy people are often too busy with worldly affairs to engage in Buddhist practices, and they also lack faith. Those who are able to believe are often worried about not being able to dispel their doubts. As for those who are impoverished and develop faith, they often delay until their twilight years. Therefore, it is not easy to hear the correct faith, generate the correct thought, and cultivate good karma. Yang Jie Cigon was well-versed in the doctrines of Buddhist sects, but people did not know that he secretly practiced Pure Land contemplation. Only at the time of his death did he have a verse that was almost mistaken. I (Yu) heard about the Madam's anecdotes, so I compiled and recorded them to help those who develop faith and believe in rebirth in the Pure Land. And those who have not yet believed will surely be inspired by this article and turn towards the Pure Land Buddhist kingdom. In the late winter of the fifth year of Xuanhe, the Layman Huang Ce (Huang Ce Zixu) recorded (Prince Jing was the uncle of Emperor Zhezong).
Record of Minister Ma's Rebirth
Same as above
In the winter of the fifth year of Xuanhe, I learned about the matter of the Madam of the Yue State being reborn in the Pure Land, so I wrote a biography for her. In the sixth year of Xuanhe, Wu Sidao visited Ma Yu south of the Huai River and further verified this matter. I further understood the previous record. It turned out that the Ma family, starting from Junior Tutor Zhongsu Gong (Junior Tutor Zhongsu Gong), when he was the governor of Hangzhou, the host of the Ci Yun Style Repentance (Ci Yun Style Repentance), taught him the practices for peaceful living. From then on, the entire family followed this Dharma, passing it down through generations without violation. Grand Master Gong, whose name was Yu (Yu) and courtesy name was Dongyu, was the grandson of Zhongsu Gong. Ma Yu was devoted to Buddhism from a young age. During the Yuanfeng era, a monk named Guangchu (Guangchu) taught him the 'Ten Doubts' by Zhiyi of the Tiantai school. Ma Yu was very happy and said, 'I have found what I can rely on!' He also obtained the Ci Yun Ten Recitations Dedication Method, practicing it for twenty-five years without the slightest懈怠. Minister Wang Gu (Wang Gu) showed him the Lotus Society Diagram Resolving Doubts Collection and Biographies of Rebirth. Therefore, he recited the Buddha's name with even greater diligence, especially taking the practice of releasing living beings as a Buddhist practice, guiding countless people to believe and join. Serving as the deputy of Dangtu County and guarding Zichuan Xinding, the local people were all transformed by him. He never whipped or scolded anyone out of personal anger. Lawyer Zhao of Qiantang (Lawyer Zhao of Qiantang) encouraged him with the method of mindfulness, and he
在官。閱教藏誦經咒。皆有常規。崇寧元年。感疾經夏。盥櫛唸佛易衣幘。端坐而終。有氣如青蓋。出戶騰空而上。家人長幼貴賤。夢公往生上品者。后以十數日。皆如合契。時現光相於幾筵。八月中有婢臥疾。亦唸佛而逝。教授公諱(永逸)字強叟者。公之子也。行天竺十念。習十六觀。三十餘年矣。誦觀音嘗睹其相。今年四月感疾。即命治後事。見彌陀觀音勢至俱來接引。結印示滅。頂熱有異香。舍利如珠璣。其弟夢乃祖曰。某已生凈土。十日華開矣。柩上有五色金光。華者以數四。自後瑞應。種種非一。夫人姓王氏。亦行十念法。及誦破地獄偈彌陀佛號。嘗夢地獄主者。謝為地獄眾持偈之賜。其後寢疾修持不息。唸佛而絕。親戚侍妾。亦夢王氏生極樂國。夫人與娣姒方氏有報應往生傳(余)因越國夫人之事。知馬公之生凈土。由馬公而知其子婦亦登樂國。故復敘其略。以示信士。亦結未來之因乎。隨緣居士(黃策子虛)記。
廣平夫人往生記
待制王以寧
余嘗聞道于正覺禪師。覺請(余)讀起信論。時方多事。奔走戎馬間未遑省察。及謫官天臺。始得起信論于鄰僧。翻閱再三。竊有疑焉。是書為大乘人。作破有蕩空。一法不留之書也。而末章以繫念彌陀求生凈土為言。其旨何也。晚過雪峰
【現代漢語翻譯】 現代漢語譯本：
在朝為官期間，馬公閱讀佛教經典，誦持經咒，一切都遵循常規。崇寧元年（公元1102年），他夏天染病，沐浴更衣后唸佛，端坐而終。當時有一道像青色傘蓋一樣的氣，從屋裡升起，騰空而上。家人無論長幼尊卑，都夢見馬公往生上品。之後十幾天，大家的夢境都像事先約好一樣。有時在幾案上顯現光相。八月中旬，有個婢女臥病，也念佛而逝。教授馬永逸（名永逸），字強叟，是馬公的兒子。他修持天竺十念法，學習十六觀，已經三十多年了。誦持觀音菩薩名號時，曾經親眼見到觀音菩薩的相。今年四月染病，就安排後事，看見彌陀佛（Amitabha，阿彌陀佛）、觀音菩薩（Avalokiteśvara，觀世音菩薩）、勢至菩薩（Mahāsthāmaprāpta，大勢至菩薩）都來接引他，結印示寂。頭頂發熱，有奇異的香味，舍利如珍珠一般。他的弟弟夢見祖父說：『我已經往生凈土，十日蓮華開放了。』 靈柩上有五色金光，蓮華有四朵。自此之後，種種瑞應，不勝枚舉。馬公的夫人姓王氏，也修持十念法，誦持破地獄偈和彌陀佛號。曾經夢見地獄主者，感謝她為地獄眾生持誦偈語。之後她臥病在床，修持不息，唸佛而逝。親戚侍妾，也夢見王氏往生極樂世界。夫人與娣姒方氏有報應往生傳。我因為越國夫人的事，知道馬公往生凈土，又因為馬公而知道他的兒媳也登上了極樂世界。所以再次敘述這件事的梗概，以示信士，也結下未來的善因吧。隨緣居士黃策子虛記。
廣平夫人往生記
待制王以寧
我曾經向正覺禪師問道。禪師請我讀《起信論》。當時正值多事之秋，奔波于戰事之間，沒有時間仔細研讀。等到被貶官到天臺，才從鄰居僧人那裡得到《起信論》。翻閱再三，心中有些疑惑。這本書是為大乘修行人所作，破除有，盪滌空，是一部一法不留的書。但是末章卻以繫念彌陀，求生凈土為宗旨，這是什麼意思呢？後來我到雪峰
【English Translation】 English version:
While serving as an official, Ma Gong read Buddhist scriptures and chanted sutras and mantras, all according to established practices. In the first year of Chongning (1102 AD), he fell ill in the summer. After bathing and changing clothes, he recited the Buddha's name and passed away peacefully while sitting upright. At that time, a vapor like a blue canopy rose from the house and ascended into the sky. All the family members, regardless of age or status, dreamed that Ma Gong was reborn in the upper ranks of the Pure Land. For the next ten days or so, their dreams were all consistent, as if they had been prearranged. Sometimes, auspicious lights appeared on the tables and mats. In the middle of August, a maidservant fell ill and also passed away while reciting the Buddha's name. The professor, Ma Yongyi (name Yongyi), styled Qiangshou, was Ma Gong's son. He had been practicing the Ten Recitations of the Indian method and studying the Sixteen Contemplations for over thirty years. He had personally witnessed the form of Avalokiteśvara (觀世音菩薩, Guānshìyīn Púsà, the Bodhisattva of Compassion) while chanting the name of Avalokiteśvara. This year, in April, he fell ill and immediately arranged his affairs. He saw Amitabha (彌陀佛, Āmítuó Fó, the Buddha of Infinite Light), Avalokiteśvara, and Mahāsthāmaprāpta (勢至菩薩, Shìzhì Púsà, the Bodhisattva of Great Strength) all coming to receive him. He formed a mudra and demonstrated his passing. His crown was warm, and there was an unusual fragrance. His relics were like pearls. His younger brother dreamed that his grandfather said, 'I have already been reborn in the Pure Land, and the lotus flower has bloomed for ten days.' There were five-colored golden lights on the coffin, and there were four lotus flowers. Since then, various auspicious signs have occurred, too numerous to mention. Ma Gong's wife, whose surname was Wang, also practiced the Ten Recitations method and chanted the 'Breaking Hell Gatha' and the name of Amitabha Buddha. She once dreamed that the lord of hell thanked her for reciting the gatha for the benefit of the beings in hell. Afterwards, she was bedridden but continued her practice without ceasing, and passed away while reciting the Buddha's name. Relatives and concubines also dreamed that Wang was reborn in the Land of Ultimate Bliss. There are accounts of the karmic retribution and rebirth of Lady Wang and her sister-in-law, Lady Fang. Because of the affair of the Lady of Yue State, I know that Ma Gong was reborn in the Pure Land, and because of Ma Gong, I know that his daughter-in-law also ascended to the Land of Bliss. Therefore, I am recounting the outline of this matter again to show the faithful and to create good causes for the future. Recorded by Layman Huang Ce Zixu, who follows conditions.
Record of the Rebirth of the Lady of Guangping
By Wang Yining, awaiting appointment
I once inquired about the Way from Zen Master Zhengjue. The Zen Master asked me to read the Awakening of Faith in the Mahayana. At that time, there were many affairs, and I was running around amidst military matters, so I had no time to examine it carefully. When I was demoted to Tiantai, I obtained the Awakening of Faith from a neighboring monk. After reading it over and over again, I had some doubts. This book is written for Mahayana practitioners, breaking through existence and sweeping away emptiness, a book that leaves nothing behind. But the final chapter takes focusing on Amitabha and seeking rebirth in the Pure Land as its main point. What is the meaning of this? Later, I passed by Xuefeng
問清了禪師。了曰。實際理地不受一塵。萬行門中不捨一法。子欲壞世間相棄有著空。然後證菩提耶(余)曰。寧有是。了曰。如是則凈土之修。于道何損(余)始豁然有慰于其心。比經行福清。聽遠近知識。談馮夫人事。益契了老之說。可信不誣。夫人名法信。政和門司贈少師諱珣之女。生十六年。嫁為鎮洮軍承宣使。今妙明居士陳(思恭)之妻。夫人少多病體力尪孱。若不勝衣。及歸陳氏病日以劇。數呼醫謀藥。殆無生意。醫辭曰。夫人病非吾藥能力。於時慈受深禪師。為王城法施主。夫人徑造其室。求己疾之方。慈受憐之。教以持齋誦佛。默求初心。夫人耳其語。諦信不疑。齋居未逾月。忽語所親曰。晨素善矣。雜以晚葷。徒亂人意。盍盡徹之。自此屏葷血。卻鉛華膏沐之奉。依掃塔服。專以西方凈觀為佛事。行亦西方也。坐亦西方也。起居食息亦西方也。語默動靜亦西方也。酌水獻華亦西方也。翻經行道亦西方也。剎那之念秋毫之善。一以為西方之津樑。自壬寅迄壬子十年之間。亡墮容亡矜色。心安體胖。神氣昌王人皆尊高之。一日忽提筆。書數語異甚。若厭世仙去者。隨緣認業許多年。枉作老牛為耕田。打疊身心早脫去。免將鼻孔被人牽。族黨怪之。夫人曰。清凈界中。失念至此。支那緣盡行即西歸。適我
【現代漢語翻譯】 現代漢語譯本 我向了禪師請教。了禪師說：『在實際理地上，一塵不染；在萬行門中，不捨棄任何一法。你想要破壞世間萬象，捨棄有和空，然後證得菩提嗎？』我（余）說：『怎麼會呢？』了禪師說：『如果這樣，那麼修習凈土，對於證道有什麼損害呢？』我這才豁然開朗，心中感到安慰。後來，我經過福清，聽遠近的知識分子談論馮夫人的事蹟，更加契合了了禪師的說法，相信所言不虛。馮夫人，名法信，是政和年間門司贈少師諱珣的女兒。十六歲時，嫁給鎮洮軍承宣使，也就是現在的妙明居士陳（思恭）的妻子。馮夫人從小多病，身體虛弱，好像承受不住衣服的重量。嫁到陳家后，病情日益加重，多次請醫生看病吃藥，幾乎沒有活下去的希望。醫生辭謝說：『夫人的病不是我的藥能治好的。』當時，慈受深禪師是王城的法施主。馮夫人直接去拜訪他，尋求治療疾病的方法。慈受禪師憐憫她，教她持齋誦佛，默默地尋求初心。馮夫人聽了他的話，深信不疑。齋戒居住不到一個月，忽然對親近的人說：『早上吃素很好，如果摻雜晚上的葷食，只會擾亂人心。為什麼不全部去除呢？』從此以後，她不再吃葷腥，捨棄鉛華脂粉的打扮，穿上掃塔的衣服，專心以西方凈觀作為佛事。走路也想著西方，坐著也想著西方，起居飲食也想著西方，說話沉默、行動靜止也想著西方，用水獻花也想著西方，誦經修行也想著西方。剎那間的念頭，細微的善行，都作為通往西方的橋樑。從壬寅年到壬子年的十年間，她忘記了自己的容貌，忘記了自己的姿色，內心安定，身體也變得豐滿，精神煥發，人們都很尊敬她。有一天，她忽然拿起筆，寫了幾句非常不同尋常的話，好像要厭世成仙而去：『隨順因緣，認識業力已經許多年，白白地做了老牛為別人耕田。趕快收拾身心，早點脫離苦海，免得鼻孔被人牽著走。』族人感到奇怪。夫人說：『在清凈的境界中，我竟然失唸到這種地步。我在支那（中國）的緣分已盡，將要西歸，這正合我的心意。』
【English Translation】 English version I inquired of Zen Master Liao. Zen Master Liao said, 'In the realm of actual principle, not a speck of dust can adhere; within the gate of myriad practices, not a single dharma is abandoned. Do you wish to destroy the phenomena of the world, discard existence and emptiness, and then attain Bodhi?' I (Yu) said, 'How could that be?' Zen Master Liao said, 'If so, then what harm does the practice of Pure Land do to the path?' Only then did I suddenly feel enlightened and comforted in my heart. Later, I passed through Fuqing and heard scholars from near and far discussing the deeds of Madam Feng, which further confirmed Zen Master Liao's words, and I believed them to be true. Madam Feng, named Faxin, was the daughter of the Minister of the Court of Imperial Sacrifices, Xun, who was posthumously granted the title of Junior Preceptor during the Zhenghe era. At the age of sixteen, she married the Pacification Commissioner of Zhentao Army, who is now the Layman Miaoming, Chen (Sigong). Madam Feng was sickly from a young age, her body weak, as if unable to bear the weight of her clothes. After marrying into the Chen family, her illness worsened day by day, and she repeatedly sought doctors and medicine, with almost no hope of survival. The doctor declined, saying, 'Madam's illness is beyond the power of my medicine.' At that time, Zen Master Cishen was the Dharma benefactor of the royal city. Madam Feng went directly to visit him, seeking a method to cure her illness. Zen Master Cishen took pity on her and taught her to observe vegetarianism, recite the Buddha's name, and silently seek her original intention. Madam Feng listened to his words and believed them without doubt. After observing vegetarianism for less than a month, she suddenly said to her close relatives, 'Eating vegetarian in the morning is good, but mixing it with meat in the evening only disturbs the mind. Why not remove it all?' From then on, she stopped eating meat and fish, abandoned the adornment of cosmetics, wore the clothes of a sweeper of pagodas, and focused solely on the Western Pure Land contemplation as her Buddhist practice. Walking, she thought of the West; sitting, she thought of the West; in her daily life, she thought of the West; in her speech and silence, movement and stillness, she thought of the West; offering water and flowers, she thought of the West; reciting scriptures and practicing the Way, she thought of the West. Every thought, every tiny good deed, she regarded as a bridge to the West. From the year Renyin to the year Renzhi, for ten years, she forgot her appearance, forgot her beauty, her heart was at peace, her body became plump, her spirit flourished, and people respected her. One day, she suddenly picked up a pen and wrote several unusual lines, as if she were weary of the world and about to become an immortal: 'Following conditions and recognizing karma for so many years, I have labored in vain as an old ox plowing the fields for others. Quickly gather your mind and body, and escape from the sea of suffering early, lest your nose be led by others.' Her family members were surprised. Madam Feng said, 'In the realm of purity, I have lost my mindfulness to this extent. My affinity with China is exhausted, and I am about to return to the West, which is what I desire.'
愿兮。何怪之有。壬子九月。示疾久之。氣息才屬。十二月壬寅夕。矍然而寤。語侍旁者曰。吾已神遊凈土。面禮慈尊。觀音左顧勢至右盻。百千萬億清凈佛子。稽首慶我來生其國。若夫宮殿林沼光明神麗。與華嚴佛化。及十六觀經中所說。無二無別。唯證方知。非所以語汝曹也。侍疾者。亟呼妙明語其故。乃相與合掌策勵。俾繫念勿忘。又明日甲辰。安臥右脅。吉祥而逝。三日而後斂。家人輩往往聞妙香芬馥。不類人間。及茶毗舉尸如生。凝然不壞。夫人享年三十六。以妙明顯仕。恩封廣平郡夫人。妙明為(余)言(思恭)初未知道。夫人實勸發之。又懶不怡生。夫人實經紀其有亡。平居接內外親姻。及拊馴其子侄僮媵。一一有恩意。死之日哭者失聲。至於煉頂灼臂。以薦冥福。非有以得其心。能若是乎。以(思恭)貧甚。又嘗筍輿獨走二千里。乞糴于其兄昭宣君德裕。時閩偷縱橫。使令者能道其往來應變方略。如世健男子。蓋夫人志力剛果。不可搖奪。故其辦道勇決所成就亦如是。是可嘉也已。以寧老且病。于無量壽國。方且問途。聞夫人事。樂為之記。非徒信覺了二禪師之語。亦以為將來熏修者不勸云。紹興三年二月二十一日。阿彌陀佛弟子正信庵王(以寧)待制記。
河東鸚鵡舍利塔記
成都尹
【現代漢語翻譯】 現代漢語譯本：愿兮，這有什麼奇怪的呢？壬子年九月，她生病很久。氣息奄奄一息。十二月壬寅日的晚上，她突然醒來，告訴侍奉在旁邊的人說：『我已經神遊凈土，面見了阿彌陀佛（慈尊，指阿彌陀佛）。觀世音菩薩（觀音）在左邊，大勢至菩薩（勢至）在右邊，成百上千萬的清凈佛子，向我稽首祝賀我來生到他們的國度。至於宮殿、樹林、水池的光明和神奇美麗，與《華嚴經》中的佛化，以及《十六觀經》中所說的，沒有兩樣。只有親自證悟才能知道，不是可以用言語告訴你們的。』侍奉她的人，趕緊叫來妙明詢問緣故。於是大家一起合掌，互相勉勵，讓她繫念阿彌陀佛不要忘記。又過了一天，甲辰日，她安詳地右脅而臥，吉祥圓寂。三天後才入殮，家人常常聞到美妙的香味，不像人間的味道。火化時，身體如活著一樣，凝固而不壞。夫人享年三十六歲。因為妙明顯貴，朝廷恩賜封為廣平郡夫人。妙明對我說（思恭）最初不知道，是夫人勸導啓發他的。而且因為他懶惰不善於經營生活，是夫人操持管理他的家業。平時接待內外親戚，以及安撫教導她的子侄和奴婢，都一一有恩惠和情意。去世的那天，哭泣的人都失聲痛哭，甚至有人煉頂灼臂，來為她祈求冥福。不是能夠得到他們的心，能這樣嗎？因為我（思恭）非常貧窮，又曾經獨自乘坐簡陋的轎子走了兩千里路，向她的哥哥昭宣君德裕乞求糧食。當時閩地的盜賊猖獗，她派出的使者能夠說出往來應變的方略，就像世上的健壯男子一樣。大概是夫人志向堅定剛毅果敢，不可動搖奪取。所以她修道的勇氣和決斷，所成就的也是這樣。這是值得讚揚的。我以寧年老又生病，在無量壽國，正要詢問道路，聽到夫人的事蹟，樂意為她記錄下來。不只是相信覺了二位禪師的話，也認為是將來修行的人應該勸勉的。紹興三年二月二十一日，阿彌陀佛弟子正信庵王（以寧）待制記。 河東鸚鵡舍利塔記 成都尹
【English Translation】 English version: Alas, what is strange about this? In the ninth month of the Renzi year, she had been ill for a long time. Her breath was faint. On the evening of the Renyin day in the twelfth month, she suddenly awoke and said to those attending her: 'I have already traveled in spirit to the Pure Land, and paid homage to Amitabha Buddha (Cizun, referring to Amitabha Buddha). Avalokiteshvara Bodhisattva (Guanyin) was on the left, and Mahasthamaprapta Bodhisattva (Shizhi) was on the right, with hundreds of millions of pure Buddha-sons, bowing their heads to congratulate me on being reborn in their land. As for the light and miraculous beauty of the palaces, forests, and ponds, it is no different from the Buddha's transformations in the Avatamsaka Sutra, and what is described in the Sixteen Contemplations Sutra. Only those who have personally realized it can know, it is not something that can be told to you.' The attendants quickly called Myo-myo to ask the reason. Thereupon, everyone joined their palms together, encouraging each other, and had her keep Amitabha Buddha in mind and not forget. The next day, the Jia-chen day, she peacefully lay on her right side, passing away auspiciously. Three days later, she was placed in the coffin, and the family often smelled a wonderful fragrance, unlike anything in the human world. When cremated, her body was like that of a living person, solidified and not decaying. The lady lived to be thirty-six years old. Because Myo-myo was prominent, the court bestowed upon her the title of Lady of Guangping County. Myo-myo told me (Si-gong) that he did not know at first, but it was the lady who encouraged and inspired him. Moreover, because he was lazy and not good at managing life, it was the lady who managed his household affairs. Usually, she received relatives both inside and outside the family, and comforted and taught her children, nephews, and servants, all with kindness and affection. On the day of her death, those who wept cried out in grief, and some even burned their heads and arms to pray for her happiness in the afterlife. If she had not been able to win their hearts, could they have done this? Because I (Si-gong) was very poor, I once traveled two thousand miles alone in a simple sedan chair to beg for food from her brother, Zhao Xuanjun Deyu. At that time, the bandits in Min were rampant, and the messengers she sent were able to speak of the strategies for responding to changes, just like strong men in the world. It was probably because the lady's will was firm, resolute, and unwavering. Therefore, her courage and determination in cultivating the Way, and what she accomplished, were also like this. This is commendable. I, Yining, am old and sick, and in the Land of Immeasurable Life, I am about to ask for directions. Hearing of the lady's deeds, I am happy to record them for her. It is not only because I believe the words of the two Zen masters, Jue and Liao, but also because I believe that those who cultivate in the future should be encouraged. Written on the twenty-first day of the second month of the third year of Shaoxing by Wang (Yining), a disciple of Amitabha Buddha at the Zhengxin Hermitage. Record of the Sharira Pagoda of the Parrot in Hedong Chengdu Yin
韋皋
元精以五氣授萬類。雖鱗介毛羽。必有感清英純粹者矣。或炳耀離火。或稟奇蒼精。皆應乎人文。以奉若時政。則有革彼禽類習乎能言。了空相於一念。留真骨於己斃。殆非元聖示現。感於人心。同夫異緣。用一真化。前歲有獻鸚鵡鳥者曰。此鳥聲容可觀。音中華夏。有河東裴氏者。志樂金仙之道。聞西方有珍禽。群嬉和鳴。演暢法音。以此鳥名載梵經。智殊常類。意佛身所化。常狎而敬之。始告以六齋之禁。比及午後。非時之食。終夕不視。固可以矯激流俗端嚴梵倫。或教以持佛名號者曰。當由有念以至無念。則仰首奮翼若承善聽。其後或俾之念佛。則默然而不答。或謂之不念。即鳴言阿彌陀。歷試如一。曾無爽異(余)謂。以其有念為緣生。以無念為真際。緣生不答以為緣起也。真際雖言言本空也。每虛室戒曙。發和雅音。穆如笙竿。靜鼓天風。下上其音。唸唸相續。聞之者莫不洗然而嘉善矣。於戲生有辰乎。緣其盡乎。以今年七月。悴爾不懌。已日其馴養者知將盡。乃鳴磬告曰。將西歸乎。為爾擊磬。爾其存念。每一擊磬。一稱彌陀佛。洎十擊磬而十念成。斂翼委足。不震不仆。掩然而絕。按釋典十念成往生西方。又云。得佛慧者歿有舍利。知其說者。固不隔殊類哉。遂命火以阇維之法焚之。餘燼
【現代漢語翻譯】 現代漢語譯本： 韋皋
元精將五氣賦予萬物。即使是魚類、甲殼類、有毛的動物和鳥類，也一定有能感受到清明英華和純粹之氣的。有的閃耀著離火的光芒，有的稟賦著蒼天的奇異精華。這些都應和著人類文明，以順應時政。於是就有了改變禽類習性而學會說話的，在一念之間領悟空相的，在自己死後留下真骨的。這大概不是元聖的示現，而是感應於人心，與不同的因緣相合，用唯一的真如來化育。前些年有人進獻鸚鵡鳥，說：『這鳥的叫聲和姿態都很可愛，發出的聲音是純正的華夏語音。』有個河東裴氏的人，一心向往金仙之道，聽說西方有珍奇的鳥類，成群嬉戲鳴叫，演奏宣揚佛法的聲音。認為這種鳥的名字記載在梵文經典中，智慧超乎尋常。認為這是佛的化身，經常親近並尊敬它。開始告訴它六齋日的禁忌，到了午後，不是吃飯的時間，就整夜不看食物。這確實可以匡正世俗，使僧侶們端莊嚴肅。有人教它唸佛的名號，說：『應當從有念達到無念。』它就仰起頭，展開翅膀，好像在認真聽。之後有人讓它唸佛，它就沉默不語。如果說『不念』，它就發出聲音說『阿彌陀佛』。多次試驗都是這樣，沒有絲毫差錯。我認為，以它有念為因緣而生，以無念為真正的境界。因緣所生不回答，是因為因緣的生起。真正的境界即使說話，其本質也是空。每天清晨，在空寂的房間里，它發出和諧優雅的聲音，像笙管一樣，靜靜地敲擊著天風，聲音上下起伏，唸唸相續，聽到的人沒有不感到心胸開闊，讚歎美好的。唉，生命有開始的時候，也有緣分盡的時候。到了今年七月，它憔悴不快樂。已經每天馴養它的人知道它將要死去，於是敲擊磬，告訴它說：『將要往生西方了嗎？為你敲擊磬，你好好記住。』每敲擊一下磬，就念一聲『彌陀佛』。等到敲擊了十下磬，唸了十聲佛，它就收攏翅膀，放下腳，不顫抖也不倒下，靜靜地死去了。按照佛教經典所說，十念成就就能往生西方，又說，得到佛的智慧的人，死後會有舍利。知道這些道理的人，本來就不應該因為物種不同而有所隔閡啊。於是就用火葬的儀式焚燒了它。剩下的灰燼…… English version: Wei Gao
The primordial essence bestows the five elements upon all beings. Even among fish, shellfish, furry creatures, and birds, there must be those who can sense the clear, brilliant, and pure energy. Some shine with the light of Li fire, while others are endowed with the extraordinary essence of the azure sky. All of these resonate with human culture, aligning with the governance of the times. Thus, there are instances of birds changing their habits to learn to speak, comprehending the emptiness of phenomena in a single thought, and leaving behind true relics after their death. This is likely not a manifestation of a primordial sage, but rather a response to the human heart, aligning with different karmic connections, and using the singular true nature to transform. Some years ago, someone presented a parrot, saying, 'This bird's voice and appearance are delightful, and it speaks in pure Chinese.' There was a man named Pei from Hedong, who was devoted to the path of the golden immortals. He heard that in the West there were rare birds that played and sang in groups, proclaiming the Dharma. He believed that this bird's name was recorded in Sanskrit scriptures and that its wisdom was extraordinary. He considered it to be a manifestation of the Buddha, often approaching and respecting it. He began by informing it of the prohibitions of the six fast days, and after noon, when it was not time to eat, it would not look at food all night. This could indeed rectify worldly customs and make the monks dignified and solemn. Someone taught it to recite the Buddha's name, saying, 'You should go from having thoughts to having no thoughts.' It would then raise its head and spread its wings, as if listening attentively. Later, when someone asked it to recite the Buddha's name, it would remain silent. If someone said 'Don't recite,' it would utter 'Amitabha.' It was tested repeatedly, and it was always the same, without any deviation. I believe that its having thoughts is due to conditioned arising, and its having no thoughts is due to the true realm. Not answering when conditioned arising is mentioned is because of the arising of conditions. Even if the true realm speaks, its essence is empty. Every morning, in the empty room, it would emit harmonious and elegant sounds, like a sheng pipe, quietly striking the wind of the heavens, its sounds rising and falling, thought after thought in succession. Those who heard it could not help but feel refreshed and praise its goodness. Alas, life has a beginning, and karma has an end. In July of this year, it became haggard and unhappy. The person who had been training it every day knew that it was about to die, so he struck the chime and told it, 'Are you about to be reborn in the West? I will strike the chime for you, remember it well.' With each strike of the chime, he recited 'Amitabha.' After striking the chime ten times and reciting the Buddha's name ten times, it folded its wings, lowered its feet, did not tremble or fall, and quietly passed away. According to Buddhist scriptures, achieving ten recitations leads to rebirth in the West, and it is also said that those who attain the wisdom of the Buddha have relics after death. Those who understand these principles should not be separated by differences in species. Therefore, it was cremated according to the Dharma. The remaining ashes...
【English Translation】 Modern Chinese Translation: 韋皋 (Wéi Gāo - A proper name)
元精以五氣授萬類 (Yuán jīng yǐ wǔ qì shòu wàn lèi) - The primordial essence bestows the five elements upon all beings. 雖鱗介毛羽 (Suī lín jiè máo yǔ) - Even among fish, shellfish, furry creatures, and birds. 必有感清英純粹者矣 (Bì yǒu gǎn qīng yīng chún cuì zhě yǐ) - There must be those who can sense the clear, brilliant, and pure energy. 或炳耀離火 (Huò bǐng yào lí huǒ) - Some shine with the light of Li fire. 或稟奇蒼精 (Huò bǐng qí cāng jīng) - While others are endowed with the extraordinary essence of the azure sky. 皆應乎人文 (Jiē yìng hū rén wén) - All of these resonate with human culture. 以奉若時政 (Yǐ fèng ruò shí zhèng) - Aligning with the governance of the times. 則有革彼禽類習乎能言 (Zé yǒu gé bǐ qín lèi xí hū néng yán) - Thus, there are instances of birds changing their habits to learn to speak. 了空相於一念 (Liǎo kōng xiāng yú yī niàn) - Comprehending the emptiness of phenomena in a single thought. 留真骨於己斃 (Liú zhēn gǔ yú jǐ bì) - Leaving behind true relics after their death. 殆非元聖示現 (Dài fēi yuán shèng shì xiàn) - This is likely not a manifestation of a primordial sage. 感於人心 (Gǎn yú rén xīn) - But rather a response to the human heart. 同夫異緣 (Tóng fū yì yuán) - Aligning with different karmic connections. 用一真化 (Yòng yī zhēn huà) - And using the singular true nature to transform. 前歲有獻鸚鵡鳥者曰 (Qián suì yǒu xiàn yīng wǔ niǎo zhě yuē) - Some years ago, someone presented a parrot, saying. 此鳥聲容可觀 (Cǐ niǎo shēng róng kě guān) - 'This bird's voice and appearance are delightful.' 音中華夏 (Yīn zhōng huá xià) - 'And it speaks in pure Chinese.' 有河東裴氏者 (Yǒu hé dōng péi shì zhě) - There was a man named Pei from Hedong. 志樂金仙之道 (Zhì lè jīn xiān zhī dào) - Who was devoted to the path of the golden immortals. 聞西方有珍禽 (Wén xī fāng yǒu zhēn qín) - He heard that in the West there were rare birds. 群嬉和鳴 (Qún xī hé míng) - That played and sang in groups. 演暢法音 (Yǎn chàng fǎ yīn) - Proclaiming the Dharma. 以此鳥名載梵經 (Yǐ cǐ niǎo míng zài fàn jīng) - He believed that this bird's name was recorded in Sanskrit scriptures. 智殊常類 (Zhì shū cháng lèi) - And that its wisdom was extraordinary. 意佛身所化 (Yì fó shēn suǒ huà) - He considered it to be a manifestation of the Buddha. 常狎而敬之 (Cháng xiá ér jìng zhī) - Often approaching and respecting it. 始告以六齋之禁 (Shǐ gào yǐ liù zhāi zhī jìn) - He began by informing it of the prohibitions of the six fast days. 比及午後 (Bǐ jí wǔ hòu) - And after noon. 非時之食 (Fēi shí zhī shí) - When it was not time to eat. 終夕不視 (Zhōng xī bù shì) - It would not look at food all night. 固可以矯激流俗端嚴梵倫 (Gù kě yǐ jiǎo jī liú sú duān yán fàn lún) - This could indeed rectify worldly customs and make the monks dignified and solemn. 或教以持佛名號者曰 (Huò jiào yǐ chí fó míng hào zhě yuē) - Someone taught it to recite the Buddha's name, saying. 當由有念以至無念 (Dāng yóu yǒu niàn yǐ zhì wú niàn) - 'You should go from having thoughts to having no thoughts.' 則仰首奮翼若承善聽 (Zé yǎng shǒu fèn yì ruò chéng shàn tīng) - It would then raise its head and spread its wings, as if listening attentively. 其後或俾之念佛 (Qí hòu huò bǐ zhī niàn fó) - Later, when someone asked it to recite the Buddha's name. 則默然而不答 (Zé mò rán ér bù dá) - It would remain silent. 或謂之不念 (Huò wèi zhī bù niàn) - If someone said 'Don't recite.' 即鳴言阿彌陀 (Jí míng yán āmítuó) - It would utter 'Amitabha.' 歷試如一 (Lì shì rú yī) - It was tested repeatedly. 曾無爽異 (Céng wú shuǎng yì) - And it was always the same, without any deviation. 余謂 (Yú wèi) - I believe. 以其有念為緣生 (Yǐ qí yǒu niàn wèi yuán shēng) - That its having thoughts is due to conditioned arising. 以無念為真際 (Yǐ wú niàn wèi zhēn jì) - And its having no thoughts is due to the true realm. 緣生不答以為緣起也 (Yuán shēng bù dá yǐ wéi yuán qǐ yě) - Not answering when conditioned arising is mentioned is because of the arising of conditions. 真際雖言言本空也 (Zhēn jì suī yán yán běn kōng yě) - Even if the true realm speaks, its essence is empty. 每虛室戒曙 (Měi xū shì jiè shǔ) - Every morning, in the empty room. 發和雅音 (Fā hé yǎ yīn) - It would emit harmonious and elegant sounds. 穆如笙竿 (Mù rú shēng gān) - Like a sheng pipe. 靜鼓天風 (Jìng gǔ tiān fēng) - Quietly striking the wind of the heavens. 下上其音 (Xià shàng qí yīn) - Its sounds rising and falling. 唸唸相續 (Niàn niàn xiāng xù) - Thought after thought in succession. 聞之者莫不洗然而嘉善矣 (Wén zhī zhě mò bù xǐ rán ér jiā shàn yǐ) - Those who heard it could not help but feel refreshed and praise its goodness. 於戲生有辰乎 (Yū xì shēng yǒu chén hū) - Alas, life has a beginning. 緣其盡乎 (Yuán qí jǐn hū) - And karma has an end. 以今年七月 (Yǐ jīn nián qī yuè) - In July of this year. 悴爾不懌 (Cuì ěr bù yì) - It became haggard and unhappy. 已日其馴養者知將盡 (Yǐ rì qí xùn yǎng zhě zhī jiāng jǐn) - The person who had been training it every day knew that it was about to die. 乃鳴磬告曰 (Nǎi míng qìng gào yuē) - So he struck the chime and told it. 將西歸乎 (Jiāng xī guī hū) - 'Are you about to be reborn in the West?' 為爾擊磬 (Wèi ěr jī qìng) - 'I will strike the chime for you.' 爾其存念 (Ěr qí cún niàn) - 'Remember it well.' 每一擊磬 (Měi yī jī qìng) - With each strike of the chime. 一稱彌陀佛 (Yī chēng āmítuó) - He recited 'Amitabha.' 洎十擊磬而十念成 (Jì shí jī qìng ér shí niàn chéng) - After striking the chime ten times and reciting the Buddha's name ten times. 斂翼委足 (Liǎn yì wěi zú) - It folded its wings and lowered its feet. 不震不仆 (Bù zhèn bù pū) - Did not tremble or fall. 掩然而絕 (Yǎn rán ér jué) - And quietly passed away. 按釋典十念成往生西方 (Àn shì diǎn shí niàn chéng wǎng shēng xī fāng) - According to Buddhist scriptures, achieving ten recitations leads to rebirth in the West. 又云 (Yòu yún) - And it is also said. 得佛慧者歿有舍利 (Dé fó huì zhě mò yǒu shè lì) - That those who attain the wisdom of the Buddha have relics after death. 知其說者 (Zhī qí shuō zhě) - Those who understand these principles. 固不隔殊類哉 (Gù bù gé shū lèi zāi) - Should not be separated by differences in species. 遂命火以阇維之法焚之 (Suì mìng huǒ yǐ dū wéi zhī fǎ fén zhī) - Therefore, it was cremated according to the Dharma. 餘燼 (Yú jìn) - The remaining ashes... Wei Gao (韋皋): A proper name.
The primordial essence bestows the five elements upon all beings. Even among fish, shellfish, furry creatures, and birds, there must be those who can sense the clear, brilliant, and pure energy. Some shine with the light of Li fire (離火), while others are endowed with the extraordinary essence of the azure sky. All of these resonate with human culture, aligning with the governance of the times. Thus, there are instances of birds changing their habits to learn to speak, comprehending the emptiness of phenomena in a single thought, and leaving behind true relics after their death. This is likely not a manifestation of a primordial sage, but rather a response to the human heart, aligning with different karmic connections, and using the singular true nature to transform. Some years ago, someone presented a parrot, saying, 'This bird's voice and appearance are delightful, and it speaks in pure Chinese.' There was a man named Pei from Hedong (河東裴氏), who was devoted to the path of the golden immortals. He heard that in the West there were rare birds that played and sang in groups, proclaiming the Dharma (法). He believed that this bird's name was recorded in Sanskrit scriptures and that its wisdom was extraordinary. He considered it to be a manifestation of the Buddha, often approaching and respecting it. He began by informing it of the prohibitions of the six fast days, and after noon, when it was not time to eat, it would not look at food all night. This could indeed rectify worldly customs and make the monks dignified and solemn. Someone taught it to recite the Buddha's name, saying, 'You should go from having thoughts to having no thoughts.' It would then raise its head and spread its wings, as if listening attentively. Later, when someone asked it to recite the Buddha's name, it would remain silent. If someone said 'Don't recite,' it would utter 'Amitabha (阿彌陀佛).' It was tested repeatedly, and it was always the same, without any deviation. I believe that its having thoughts is due to conditioned arising, and its having no thoughts is due to the true realm. Not answering when conditioned arising is mentioned is because of the arising of conditions. Even if the true realm speaks, its essence is empty. Every morning, in the empty room, it would emit harmonious and elegant sounds, like a sheng pipe, quietly striking the wind of the heavens, its sounds rising and falling, thought after thought in succession. Those who heard it could not help but feel refreshed and praise its goodness. Alas, life has a beginning, and karma has an end. In July of this year, it became haggard and unhappy. The person who had been training it every day knew that it was about to die, so he struck the chime and told it, 'Are you about to be reborn in the West? I will strike the chime for you, remember it well.' With each strike of the chime, he recited 'Amitabha (彌陀佛).' After striking the chime ten times and reciting the Buddha's name ten times, it folded its wings, lowered its feet, did not tremble or fall, and quietly passed away. According to Buddhist scriptures, achieving ten recitations leads to rebirth in the West, and it is also said that those who attain the wisdom of the Buddha have relics after death. Those who understand these principles should not be separated by differences in species. Therefore, it was cremated according to the Dharma. The remaining ashes...
之末。果有舍利十餘粒。炯爾耀目。瑩然在掌。識者驚視聞者駭聽。咸曰。茍可以誘迷利世。安往而非菩薩之化歟。時有高僧(慧觀)嘗詣五臺山巡禮聖蹟。聞說此鳥。涕淚悲泣。請以舍利。于靈山用陶甓。建塔旌異也(余)謂。此禽存而由道。歿而有徴。古之所以通聖賢階至化者。女媧蛇軀以嗣帝。中衍鳥身而建侯紀乎𠕋書。其誰曰語怪。而況此鳥有弘于道流。聖證昭昭。胡可默已。是用不愧。直書于辭。貞元十九年八月十四日記。
右記見唐文粹。余翻閱諸書。又見於異類中。進修西方。獲感驗者凡三事。龍舒文曰。潭州有人。養一鸜鵒。俗號八八兒。偶見僧念彌陀佛。即隨稱不絕。因舍與僧。后亡乃棺以葬之。俄口生蓮華一枝。有頌曰。有一非禽。八八兒解。隨僧口唸阿彌。死埋平地蓮華髮。我輩為人豈不知。戒殺類曰。當塗漁人劉成李暉天寶春。載魚往丹揚。泊舟浦中。李㳂干劉獨在。遽見船中大魚振鬣搖首。稱阿彌陀佛劉驚奔于岸。俄聞萬餘魚俱跳躍唸佛聲動天地。劉大恐盡投魚于江。李至不信。劉即用己財酬之。明日忽于荻中。得錢萬五千。題云還汝魚直。自信錄曰。黃巖正等寺觀師。嘗畜一鸜鵒。能言語。才聞唸佛則隨之。其後唯呼阿彌陀佛。一日立死。穴土葬之。未幾于舌端生一紫蓮華。靈芝
【現代漢語翻譯】 現代漢語譯本：
最後，（人們）在（鳥的遺骸中）發現了十餘粒舍利，明亮耀眼，晶瑩地躺在掌中。知情者驚奇地觀看，聽到的人震驚地傾聽，都說：『只要能引導迷惑的人，利益世人，哪裡不是菩薩的化身呢？』當時有位高僧（慧觀）曾前往五臺山巡禮聖蹟，聽說了這隻鳥的事蹟，悲傷地哭泣，請求用這些舍利在靈鷲山用陶瓦建造佛塔，以彰顯這奇異之事。（我）認為，這隻鳥活著的時候遵循正道，死後留下了徵兆。古代能夠通達聖賢的境界，達到化境的原因，就像女媧蛇身而能繼承帝位，中衍鳥身而被封為諸侯並記載在史書上一樣。誰還能說這是怪誕之談呢？更何況這隻鳥弘揚佛道，聖蹟昭然，怎麼可以沉默不語呢？因此我不避淺陋，直接將此事記錄下來。貞元十九年八月十四日記。 右邊的記載見於《唐文粹》。我翻閱各種書籍，又在異類中看到，通過修行西方凈土，獲得感應的事例共有三件。《龍舒文》中說：潭州有個人，養了一隻鸜鵒，俗稱八八兒。偶然看到僧人唸誦阿彌陀佛，就跟著不停地念誦。於是（主人）把它送給了僧人。後來（鸜鵒）死了，就用棺材埋葬了它。不久，（從鸜鵒的）口中生出一枝蓮花。有頌詞說：『有一種不是禽類的鳥，名叫八八兒，懂得跟隨僧人口唸阿彌陀佛，死後埋在平地上卻長出了蓮花，我們這些人難道還不如它嗎？』《戒殺類》中說：當塗的漁人劉成、李暉在天寶年間春天，載著魚前往丹陽，停船在浦中。李暉去岸邊，劉成獨自在船上。忽然看見船中的大魚振動魚鰭，搖著頭，稱念阿彌陀佛。劉成驚恐地跑到岸上。隨即聽到上萬條魚都跳躍著唸佛，聲音震動天地。劉成非常害怕，把所有的魚都投到江里。李暉回來不相信，劉成就用自己的錢補償了他。第二天，（劉成）忽然在蘆葦叢中，得到一萬五千錢，上面題寫著『償還你的魚錢』。《自信錄》中說：黃巖正等寺的觀師，曾經養了一隻鸜鵒，能說話。只要聽到唸佛的聲音，就跟著念。後來只會呼喚阿彌陀佛。有一天站著死了，挖土埋葬了它。沒過多久，在（鸜鵒的）舌頭上生出一朵紫色的蓮花。靈芝（一種真菌，被認為具有神奇的功效）
【English Translation】 English version:
Finally, more than ten śarīra (relics) were found in (the bird's remains), sparkling and dazzling, lying crystal clear in the palm of the hand. Those who knew were amazed to see, and those who heard were shocked to listen, all saying: 'Wherever it can guide the deluded and benefit the world, where is it not a transformation of a Bodhisattva (an enlightened being)?' At that time, there was a high-ranking monk (Huì Guān) who had visited Mount Wutai to pay homage to the sacred sites. Hearing about this bird, he wept with sorrow and requested to use these śarīra to build a pagoda with pottery tiles on Gṛdhrakūṭa (Vulture Peak) to commemorate this extraordinary event. (I) believe that this bird followed the Dharma (the teachings of Buddha) while alive and left signs after death. The reason why the ancients were able to reach the realm of sages and achieve transformation is like Nüwa (a Chinese goddess) with a snake body being able to inherit the throne, and Zhōng Yǎn (a historical figure) with a bird body being enfeoffed as a marquis and recorded in history books. Who can say that this is a strange tale? Moreover, this bird propagated the Dharma, and the sacred evidence is clear, how can we remain silent? Therefore, I do not shy away from my inadequacy and directly record this matter. Written on the fourteenth day of the eighth month of the nineteenth year of Zhēnyuán (era name). The above record is found in Táng Wén Cuì (a collection of Tang Dynasty literature). I have consulted various books and also seen three cases of beings of different kinds who, through cultivating the Western Pure Land, received responses. Lóngshū Wén (writings of Wang Rixiu) says: There was a person in Tanzhou who raised a Acridotheres cristatellus (crested myna), commonly known as bābāér. Accidentally seeing a monk reciting Amitābha Buddha (the Buddha of Infinite Light), it followed along and recited without stopping. So (the owner) gave it to the monk. Later, (the Acridotheres cristatellus) died and was buried in a coffin. Soon, a lotus flower grew from (the Acridotheres cristatellus's) mouth. There is a verse that says: 'There is a bird that is not a bird, named bābāér, it knows how to follow the monk and recite Amitābha. After death, it was buried on the ground, but a lotus flower grew. Are we humans not as good as it?' Jiè Shā Lèi (category on abstaining from killing) says: The fishermen Liú Chéng and Lǐ Huī of Dangtu, in the spring of the Tiānbǎo (era name) period, were carrying fish to Danyang, and they docked their boat in Pu. Lǐ Huī went ashore, and Liú Chéng was alone on the boat. Suddenly, he saw a large fish in the boat flapping its fins and shaking its head, reciting Amitābha Buddha. Liú Chéng ran to the shore in fear. Immediately, he heard more than ten thousand fish jumping and reciting the Buddha's name, the sound shaking heaven and earth. Liú Chéng was very frightened and threw all the fish into the river. Lǐ Huī did not believe him when he returned, so Liú Chéng compensated him with his own money. The next day, (Liú Cheng) suddenly found fifteen thousand coins in the reeds, with the inscription 'Repaying you for the fish'. Zìxìn Lù (record of self-confidence) says: The monk Guān of Zhèngděng Temple in Huangyan once raised a Acridotheres cristatellus (crested myna) that could speak. Whenever it heard the sound of reciting the Buddha's name, it would follow along. Later, it only called out Amitābha Buddha. One day, it died standing up and was buried in the ground. Not long after, a purple lotus flower grew on (the Acridotheres cristatellus's) tongue. Língzhī (Ganoderma, a type of fungus believed to have magical properties)
師嘗贊之。有立亡籠閑渾閒事。化紫蓮華也。大奇之句大哉。物之奇異若此(余)聞。大彌陀經曰。阿彌陀佛現在十方世界。教化無央數天人。下至蜎飛蠕動。莫不過度之。是知。佛之為化。不以品類為間。凡有善心者。悉濟度之。惟夫人爲萬物之靈。柰何聞見。而不能景慕者。蓋亦多矣。今觀鱗羽之梭化。豈人倫之不若乎。
記類終
凈土往生事蹟。先賢作傳凡數家。所載者亡慮半千人。往往古今。若出家若在家。下至小夫婢類。能知我佛攝生本願。潛修密向。命終感召者。不可以數量計。又安能盡入吾門遷董之筆耶。今姑擇其已載者及未載者一十餘傳。蓋欲將來知源流識模範。非止為發起信心而已矣。
天竺五通菩薩請佛傳
唐南山律師歷代三寶感通錄云。昔天竺雞頭摩寺五通菩薩。往安樂世界。請阿彌陀佛云。娑婆眾生。愿生凈土。無佛形像。請垂降許。佛言。汝且前去。尋當現彼。及菩薩還。聖儀已至。一佛五十菩薩。各坐蓮華。在樹葉下。五通菩薩。取葉所在。圖寫流佈。洎漢明感夢使往祈法。便獲迦葉摩騰等至雒陽。后騰姊子作沙門。持此瑞像。又達此國。所在流佈。未幾赍像西還。而此土畫像。不甚遍傳南北多故。經像湮沒。此之瑞跡殆將不見。隋文開教。有沙門明憲。
【現代漢語翻譯】 現代漢語譯本： 老師曾經讚歎這件事。有『立亡籠閑渾閒事，化紫蓮華也』這樣奇妙的句子，真是太偉大了。事物的奇異竟然到了這種地步，我（余）聽聞。《大彌陀經》上說：『阿彌陀佛（Amitābha Buddha，梵語，意為無量光佛或無量壽佛）現在十方世界，教化無央數的天人和眾生，下至微小的蜎飛蠕動之物，沒有不被他救度的。』由此可知，佛的教化，不以品類為界限，凡是有善良心念的人，都能夠得到救度。只是世人作為萬物之靈，為什麼聽聞佛法卻不能景仰傚法佛陀呢？這樣的人實在太多了。如今看到鱗羽之物都能變化，難道人還不如它們嗎？
記類終
關於往生凈土的事蹟，前代的賢士們已經寫了好幾家傳記，所記載的人數大概有五百人左右。這些人往往來自古代和現代，有出家的，有在家的，甚至有地位低下的僕人和婢女，他們能夠明白阿彌陀佛（Amitābha Buddha，梵語，意為無量光佛或無量壽佛）攝受眾生的本願，暗中修行，臨命終時得到佛的感應和接引，這樣的人數是無法計算的。我又怎麼能把所有這些事蹟都寫進我的書中呢？現在姑且選擇已經記載的和未記載的十多篇傳記，大概是希望將來的人能夠了解凈土法門的源流，認識修行的模範，不僅僅是爲了發起信心而已。
天竺五通菩薩請佛傳
唐朝南山律師在《歷代三寶感通錄》中記載：過去天竺雞頭摩寺的五通菩薩（Pañcābhiজ্ঞa Bodhisattva，梵語，擁有五種神通的菩薩）前往安樂世界，請阿彌陀佛（Amitābha Buddha，梵語，意為無量光佛或無量壽佛）說：『娑婆世界的眾生，希望往生凈土，但是沒有佛的形像，請佛慈悲降臨。』佛說：『你先回去，我很快就會在那裡顯現。』等到菩薩返回后，佛的聖像已經到了。一佛五十菩薩，各自坐在蓮花上，在樹葉下。五通菩薩取下樹葉，將佛像圖寫下來，流傳開來。到了漢明帝感夢，派遣使者去祈求佛法，於是得到了迦葉摩騰（Kāśyapa Mātanga，梵語，古印度僧人）等人來到雒陽。後來迦葉摩騰（Kāśyapa Mātanga，梵語，古印度僧人）的姐姐的兒子做了沙門，帶著這尊瑞像，又來到了這個國家，在各地流傳。沒過多久，他又帶著佛像西行返回。而這個國家的畫像，沒有廣泛流傳，南北方因為戰亂，經書和佛像都湮沒了。這個瑞像的軌跡幾乎要消失不見了。隋文帝開創佛教，有一位沙門名叫明憲。
【English Translation】 English version: The teacher once praised it. There is a wonderful sentence: 'Standing dead in a cage, completely idle, transforming into a purple lotus flower.' How great is this sentence! The strangeness of things is such that I (Yu) have heard. The 'Larger Amitābha Sūtra' says: 'Amitābha Buddha (Amitābha Buddha, Sanskrit, meaning Infinite Light Buddha or Infinite Life Buddha) is now in the ten directions of the world, teaching countless gods and humans, down to the smallest creatures that fly and wriggle, none of whom are not saved.' From this, it is known that the Buddha's teachings do not discriminate based on categories. All those with good intentions can be saved. However, humans, as the most intelligent of all beings, why is it that upon hearing the Dharma, they cannot admire and emulate the Buddha? There are indeed many such people. Now, seeing that even scaled and feathered creatures can transform, are humans not as good as them?
End of Records of Categories
Regarding the stories of rebirth in the Pure Land, the virtuous predecessors have written several biographies, recording the lives of about five hundred people. These people often come from ancient and modern times, some are monks, some are laypeople, and even lowly servants and maids. They are able to understand the original vow of Amitābha Buddha (Amitābha Buddha, Sanskrit, meaning Infinite Light Buddha or Infinite Life Buddha) to gather all beings, secretly cultivate, and upon the end of their lives, receive the Buddha's response and guidance. The number of such people is countless. How can I include all these stories in my book? Now, I will select more than ten biographies, both recorded and unrecorded, hoping that future generations can understand the origin and development of the Pure Land teachings, recognize the models of practice, and not just to inspire faith.
The Story of the Five Supernatural Power Bodhisattva from India Requesting the Buddha's Image
The Tang Dynasty's Vinaya Master Nanshan recorded in the 'Records of Responses and Communications of the Three Jewels Throughout the Dynasties': In the past, the Five Supernatural Power Bodhisattva (Pañcābhiজ্ঞa Bodhisattva, Sanskrit, a Bodhisattva with five supernatural powers) of Jitoumo Temple in India went to the Land of Bliss to request Amitābha Buddha (Amitābha Buddha, Sanskrit, meaning Infinite Light Buddha or Infinite Life Buddha) to say: 'The sentient beings of the Saha world wish to be reborn in the Pure Land, but there are no images of the Buddha. Please have compassion and descend.' The Buddha said: 'You go back first, and I will soon appear there.' When the Bodhisattva returned, the sacred image of the Buddha had already arrived. One Buddha and fifty Bodhisattvas were each sitting on a lotus flower, under the leaves of a tree. The Five Supernatural Power Bodhisattva took down the leaves and drew the Buddha's image, spreading it widely. When Emperor Hanming dreamed and sent envoys to seek the Dharma, he obtained Kāśyapa Mātanga (Kāśyapa Mātanga, Sanskrit, an ancient Indian monk) and others to come to Luoyang. Later, Kāśyapa Mātanga's (Kāśyapa Mātanga, Sanskrit, an ancient Indian monk) sister's son became a Shramana, carrying this auspicious image, and came to this country, spreading it everywhere. Not long after, he took the Buddha image and returned west. However, the paintings in this country were not widely circulated, and the north and south were in turmoil, so the scriptures and Buddha images were lost. The traces of this auspicious image were almost lost. Emperor Wen of the Sui Dynasty initiated Buddhism, and there was a Shramana named Mingxian.
從高齊道長法師得本。說其因依與上符合。是以復傳於世。時遇北齊畫工曹仲達者。善於丹青。妙畫梵跡。傳模茲像。京邑所推故。今寺壁正陽。皆其遺筆也。法苑珠林所載亦同。又唐續高僧傳云。江都安樂寺有僧慧海。唯專凈業。俄感齊州僧道銓赍無量壽像遺之。是亦天竺五通菩薩。乘空往請尊容。既冥會素懷。慇勤禮懺。是像忽煥發神光。於是懇苦愿生。沒齒爲念。一夜忽起。面西作禮。加趺而逝。即隋大業五年也。近乾道間西湖居士李子濟。求僧志葉。復圖茲像于貝多葉。行於吳地。宗曉因緣得之。瞻想聖儀。如佛真在。聊書始末。永發信心云爾。
蓮社始祖廬山遠法師傳
時教雖本佛說。然而洪時教者。必以天臺為始祖。律藏雖本佛制。然而張律藏者。必以南山為始祖。禪宗雖本佛心。然而傳佛心者。必以達磨為始祖。勸生凈土。固出大覺慈尊。然而使此方之人知有唸佛三昧者。應以遠公法師為始祖焉。法師諱慧遠俗賈氏。雁門人。少遊學通經史莊老。年二十餘。問道道安法師。因聽講般若經。豁然開悟。乃曰。九流異議。皆糠秕耳。因削染事之。至二十四。大曉經論。凡諸疑難。莫不條析。偽秦建元中襄陽𡨥亂。因屆尋陽。見廬峰清峻。意頗樂之。刺史桓伊。即創東林以居焉。自是三十年。影
【現代漢語翻譯】 現代漢語譯本： 此版本是從高齊道長法師處獲得的，其內容與上述相符，因此得以再次流傳於世。當時，北齊有位名叫曹仲達的畫工，擅長繪畫，尤其擅長描繪佛教聖蹟。他臨摹了這尊佛像，在京城一帶備受推崇。如今寺廟墻壁上的正陽畫像，都是他的遺作。《法苑珠林》中的記載也與此相同。另外，《唐續高僧傳》記載，江都安樂寺有位僧人慧海，專修凈土法門。不久，他感應到齊州僧人道銓送來一尊無量壽像。這實際上是天竺的五通菩薩，乘空前往迎請佛像。慧海法師與佛像在冥冥之中相會，他虔誠地禮拜懺悔。佛像突然煥發出神光。於是，他懇切地發願往生凈土，終生唸佛。一天夜裡，他忽然起身，面向西方禮拜，然後結跏趺坐而逝，那是隋朝大業五年。近代乾道年間，西湖居士李子濟請僧人志葉，再次將這尊佛像畫在貝多羅葉上，並在吳地流傳。宗曉因緣際會得到了這幅畫像，瞻仰佛像的莊嚴儀容，彷彿佛陀真身就在眼前。我在此略述事情的始末，以期大家永遠生起信心。
蓮社始祖廬山遠法師傳
雖然時教的根本在於佛陀的教說，然而弘揚時教的人，必定以天臺宗為始祖。律藏的根本在於佛陀的戒律，然而闡揚律藏的人，必定以南山律宗為始祖。禪宗的根本在於佛陀的心印，然而傳佛心印的人，必定以達磨祖師為始祖。勸人往生凈土，固然出自大覺慈尊（指阿彌陀佛），然而使此方（指中國）之人知道有唸佛三昧的人，應當以遠公法師（慧遠）為始祖。法師名慧遠，俗姓賈，是雁門人。他年輕時遊學，精通經史和莊老之學。二十多歲時，向道安法師問道，聽聞講解《般若經》后，豁然開悟。於是他說：『諸子百家的不同議論，都不過是糠秕罷了。』於是剃度出家。到二十四歲時，他對經論已經非常通曉，凡是疑難之處，沒有不能條分縷析的。前秦建元年間，襄陽發生戰亂，慧遠法師因此來到尋陽，看到廬山清秀挺拔，非常喜歡。刺史桓伊便建立了東林寺讓他居住。從此以後，三十年間，他的身影
【English Translation】 English version: This version was obtained from Dharma Master Daozhang of Gaoqi, and its content is consistent with the above, so it is circulated again in the world. At that time, there was a painter named Cao Zhongda in the Northern Qi Dynasty, who was good at painting, especially at depicting Buddhist sacred sites. He copied this Buddha image, which was highly respected in the capital area. Now the Zhengyang portrait on the temple wall is his posthumous work. The record in 'Fayuan Zhulin' is also the same. In addition, the 'Tang Xu Gao Seng Zhuan' (Continued Biographies of Eminent Monks of the Tang Dynasty) records that there was a monk named Huikai in Anle Temple in Jiangdu, who specialized in the Pure Land practice. Soon, he sensed that a monk named Daoquan from Qizhou sent him an Amitayus image. This was actually the Five-Penetrations Bodhisattva of Tianzhu (India), who went to welcome the Buddha image through the air. Dharma Master Huikai met the Buddha image in the dark, and he reverently bowed and repented. The Buddha image suddenly radiated divine light. Therefore, he earnestly vowed to be reborn in the Pure Land and recited the Buddha's name throughout his life. One night, he suddenly got up, bowed to the west, and then sat in the lotus position and passed away, which was the fifth year of the Daye era of the Sui Dynasty. In the recent Qiandao period, layman Li Ziji of West Lake asked the monk Zhiye to paint this Buddha image on a patra leaf again, and it was circulated in the Wu area. Zongxiao got this portrait by chance, and looking at the solemn appearance of the Buddha image, it was as if the real body of the Buddha was in front of him. I will briefly describe the beginning and end of the matter here, in order to inspire everyone to have eternal faith.
Biography of Dharma Master Huiyuan of Lushan, the Founder of the Lotus Society
Although the foundation of the Teaching of the Time (Shi Jiao) lies in the Buddha's teachings, those who promote the Teaching of the Time must take the Tiantai School as their founder. The foundation of the Vinaya Pitaka lies in the Buddha's precepts, but those who expound the Vinaya Pitaka must take the Nanshan Vinaya School as their founder. The foundation of Zen lies in the Buddha's mind-seal, but those who transmit the Buddha's mind-seal must take Bodhidharma as their founder. Encouraging people to be reborn in the Pure Land certainly comes from the Great Awakened Compassionate One (Amitabha Buddha), but those who make the people of this land (China) know that there is the Samadhi of Buddha Recitation should take Dharma Master Huiyuan as their founder. The Dharma Master's name was Huiyuan, his secular surname was Jia, and he was from Yanmen. He studied in his youth and was proficient in classics, history, and the teachings of Zhuangzi and Laozi. In his twenties, he asked Dharma Master Daoan about the Dharma, and after hearing the explanation of the 'Prajna Sutra', he suddenly became enlightened. So he said: 'The different opinions of the various schools of thought are nothing but chaff.' So he shaved his head and became a monk. By the age of twenty-four, he was very knowledgeable about the scriptures and treatises, and there was nothing he could not analyze clearly. During the Jianyuan period of the Former Qin Dynasty, the war broke out in Xiangyang, so Dharma Master Huiyuan came to Xunyang, and seeing the beautiful and towering Mount Lu, he liked it very much. The governor Huan Yi then built Donglin Temple for him to live in. From then on, for thirty years, his figure
不出山。跡不入俗。每送客以虎溪為界。桓玄震主之威。相見不覺致敬。晉安帝自江陵還都。或勸師候覲。師稱疾不前。帝復遣使問勞。時有劉遺民雷次宗宗昺洎諸高僧一十八人。並棄世遺榮。依遠遊止。遠拉一百二十三人為蓮社。令遺民著誓辭。于彌陀像前。建誠立誓。期生安養。謝靈運負才傲物。一與遠接。肅然心服。為鑿二池。引水栽白蓮求入社。師以心雜止之。陶淵明範寧。累招入社。終不能致。故齊已詩云。元亮醉多難入社。謝公心亂入何妨。遠於凈土克勤于念。初十一年。澄心繫想。三睹聖相。而遠沉厚不言。后十九年七月晦日。于般若臺。方從定起。見彌陀佛身。滿虛空。圓光之中有諸化佛。觀音勢至左右侍立。又見水流光明分十四支。流注上下。演說苦空。佛告遠曰。我以本願力故。來安慰汝。汝后七日。當生我國。又見佛陀耶舍慧持曇順。在佛之側。前揖遠曰。師志在吾先。何來之遲。既而乃與其徒曰。吾始居此。幸於凈土三睹聖相。今復再見。吾往生決矣。次日即寢疾。期七日而後行。汝徒當自勉。無以情慮拘也。至期果令終。壽八十三。即義熙十二年丙辰八月六日也。遺囑露屍林下。弟子奉葬西嶺。謝靈運作銘張野為序。唐大中二年。謚號辨覺大師。升元三年。改謚正覺。大宋興國三年。追諡
圓悟大師。墳為凝寂之塔。師有雜文二十卷。號廬山集。靈芝元照律師作序。板刊紹興府庫。識者敬焉。
蓮社繼祖五大法師傳
蓮社之立。既以遠公為始祖。自師歸寂。抵今大宋慶元五年己未。凡八百九年矣。中間繼此道者乃有五師。一曰善導師。二曰法照師。三曰少康師。四曰省常師。五曰宗賾師。是五師者。莫不仰體佛慈大啟度門異世同轍。皆眾良導。傳記所載。誠不可掩。以故錄之。為繼祖焉。
一善導師者。不知何許人。唐貞觀中。見西河綽禪師九品道場講誦觀經。導大喜曰。此真入佛之津要。修余行業。迂僻難成。唯此觀門。速超生死。於是篤勤精苦。若救頭然。續至京師。擊發四部。每入佛室。胡跪唸佛。非力竭不休。雖寒冰亦須流汗。出即為人說凈土法。三十餘年。不暫睡眠。般舟行道禮佛方等。諸有䞋施。用寫彌陀經十萬余卷。畫凈土變相三百餘壁。京華道俗。受化者不計其數。或問導曰。唸佛生凈土耶。答曰。如汝所念遂汝所愿。於是導乃自念如是。一聲則有一道光明。從其口出。十至千百。光亦如之。后謂人曰。此身可厭。諸苦變易。乃登柳樹。向西愿曰。愿佛接我。菩薩助我。令我不失正念。不生退墮。言已投身自絕。高宗知其口出光明精至如此。賜寺額為光明焉。天竺
【現代漢語翻譯】 現代漢語譯本： 圓悟大師，他的墳墓被尊為凝寂之塔。大師著有雜文二十卷，名為《廬山集》，由靈芝元照律師作序，在紹興府庫刊印，受到識者的敬重。
蓮社繼祖五大法師傳
蓮社的建立，始於遠公（慧遠大師）。自從慧遠大師圓寂，到如今大宋慶元五年己未年，已經過了八百零九年。這期間繼承此道者共有五位大師：第一位是善導師，第二位是法照師，第三位是少康師，第四位是省常師，第五位是宗賾師。這五位大師，無不仰慕佛的慈悲，大開普度之門，異世同途，都是眾生的良師益友。他們的傳記所記載的事蹟，真實不容掩蓋，因此記錄下來，作為繼承祖師的事蹟。
第一位善導師，不知是哪裡人。唐朝貞觀年間，他看到西河綽禪師（道綽禪師）在九品道場講解誦讀《觀經》（《觀無量壽經》），善導師非常高興地說：『這才是進入佛道的關鍵要領。修習其他法門，迂迴偏僻難以成就，只有這個觀門，能夠迅速超越生死。』於是他勤奮刻苦，如同救頭燃一樣。後來到了京師，廣為宣講，普度四眾。每次進入佛堂，胡跪唸佛，不竭盡全力絕不停止。即使在寒冷的冰天雪地，也必須流汗。出來就為人宣說凈土法門，三十多年來，從不曾睡眠。修習般舟三昧，行道禮佛，誦持方等經典。所有佈施的錢財，都用來書寫《彌陀經》（《阿彌陀經》）十萬多卷，繪製凈土變相三百多幅。京城一帶的僧俗，受到教化的人數不計其數。有人問善導師說：『唸佛能夠往生凈土嗎？』他回答說：『如你所念，遂你所愿。』於是善導師自己唸佛也是這樣，唸一聲佛號，就有一道光明從他口中發出，念十聲乃至千百聲，光明也是這樣。後來他對人說：『這個身體令人厭惡，諸般痛苦變化無常。』於是他登上柳樹，面向西方發願說：『愿佛接引我，菩薩幫助我，使我不失去正念，不生退墮。』說完就投身自盡。高宗皇帝知道他口出光明，精誠至此，賜予寺廟匾額為光明寺。 天竺
【English Translation】 English version: Great Master Yuanwu, his tomb is revered as the Stupa of Tranquil Stillness. The Master authored twenty volumes of miscellaneous writings, titled 'Lushan Collection,' with a preface by Vinaya Master Yuanzhao of Lingzhi. It was printed in the Shaoxing Prefecture treasury and respected by those who recognized its value.
Record of the Five Great Masters Who Continued the Lineage of the Lotus Society
The establishment of the Lotus Society began with Yuan Gong (Master Huiyuan) as its founding patriarch. Since Master Huiyuan's passing, until now, the fifth year of the Qingyuan era of the Great Song Dynasty (Jiwei year), 809 years have passed. During this time, there were five masters who continued this path: the first is Master Shandao, the second is Master Fazhao, the third is Master Shaokang, the fourth is Master Xingchang, and the fifth is Master Zongze. These five masters all admired the compassion of the Buddha, greatly opening the gate of universal salvation, walking the same path in different eras, and were all good guides for sentient beings. The deeds recorded in their biographies are true and cannot be concealed, therefore they are recorded here as a continuation of the ancestral masters.
The first, Master Shandao, it is not known where he was from. During the Zhenguan era of the Tang Dynasty, he saw Zen Master Daochuo of Xihe (Zen Master Daochuo) lecturing and reciting the 'Contemplation Sutra' ('Amitayurdhyana Sutra') in the Nine-Grade Lotus assembly. Master Shandao was overjoyed and said, 'This is truly the essential key to entering the Buddha's path. Cultivating other practices is circuitous and difficult to achieve, only this contemplation gate can quickly transcend birth and death.' Therefore, he was diligent and assiduous, as if saving his own head from burning. Later, he went to the capital and widely propagated the Dharma, benefiting the four assemblies. Every time he entered the Buddha hall, he knelt and recited the Buddha's name, never stopping until he was exhausted. Even in the cold of winter, he would sweat. After coming out, he would explain the Pure Land Dharma to people. For more than thirty years, he never slept. He practiced the Pratyutpanna Samadhi, circumambulating and prostrating to the Buddha, and reciting the Vaipulya Sutras. All the money from donations was used to write more than 100,000 copies of the 'Amitabha Sutra' ('Amitabha Sutra') and paint more than 300 murals of Pure Land transformations. The monks and laypeople in the capital area who were influenced were countless. Someone asked Master Shandao, 'Can reciting the Buddha's name lead to rebirth in the Pure Land?' He replied, 'As you recite, so shall your wish be fulfilled.' Therefore, Master Shandao himself recited the Buddha's name in this way, with each recitation of the Buddha's name, a ray of light would emanate from his mouth, and with ten, a hundred, or a thousand recitations, the light would be the same. Later, he said to people, 'This body is repulsive, and all sufferings are impermanent.' Therefore, he climbed a willow tree, faced west, and vowed, 'May the Buddha receive me, may the Bodhisattvas assist me, so that I do not lose right mindfulness and do not fall back.' After saying this, he threw himself down and ended his life. Emperor Gaozong, knowing that light emanated from his mouth and that he was so sincere, bestowed the temple plaque with the name Guangming Temple. Tian Zhu
往生略傳曰。阿彌陀佛化身。自至長安。聞浐水聲。和尚乃曰。可教唸佛。遂廣行勸化。三年後滿長安城。皆悉唸佛。後有法照大師。即善導後身也。
二法照師者。唐代宗大曆四年。于衡州湖東寺。啟五會念佛道場。感五色祥雲覆其寺。雲中有樓閣。睹阿彌陀佛及二菩薩。其身高大。滿虛空中。復于道場之外。遇一老人。指見文殊。因往五臺。大聖現竹林寺。照入寺之講堂。見文殊在西。普賢在東。為眾說法。照遂作禮問曰。末代凡夫智識淺劣。佛性心地無由顯現。未審修何法門。最為其要。文殊曰。汝所請問。今正是時。諸修行門。無如唸佛。我於過去。因唸佛故得一切種智。照又問曰。當云何念。文殊曰。此世界西有阿彌陀。願力難思。汝當繫念令無間斷。命終決定往生。說已為照摩頂而退。師續于并州行五會教。化人唸佛。德宗于長安宮中。常聞東北方有唸佛之聲。遣使尋覓。至於太康。果見照師勸化之盛。遂敕迎入內。教宮人唸佛亦及五會。按柳文南嶽彌陀和尚碑曰。在代宗時。有僧法照為國師。初居廬山。由正定以趣安樂國。見蒙惡衣持佛者。佛告曰。此衡山承遠也。出而求之肖焉。乃從而學。傳教天下。準此法照師于遠公也。
三少康師。縉雲仙都人。貞元初至洛下白馬寺。見殿內文字累
【現代漢語翻譯】 現代漢語譯本： 《往生略傳》記載，阿彌陀佛（Amitabha，西方極樂世界的教主）化身來到長安。聽到浐河的水聲，和尚便說：『可以教人唸佛。』於是廣泛地勸人唸佛。三年後，整個長安城都念佛了。後來有法照大師，就是善導大師的後身。
法照大師，在唐代宗大曆四年，于衡州湖東寺開啟五會念佛道場。感得五色祥雲覆蓋寺廟，雲中有樓閣，看見阿彌陀佛及兩位菩薩，他們的身形高大，充滿虛空。又在道場之外，遇到一位老人，指引他去見文殊菩薩（Manjusri，智慧的象徵）。於是前往五臺山，大聖在竹林寺顯現。法照進入寺中的講堂，看見文殊菩薩在西邊，普賢菩薩（Samantabhadra，大行愿的象徵）在東邊，為大眾說法。法照於是作禮問道：『末法時代的凡夫，智慧淺薄，佛性心地無法顯現，不知修習什麼法門最為重要？』文殊菩薩說：『你所請問的，現在正是時候。各種修行法門，沒有比得上唸佛的。我在過去，因爲念佛的緣故，得到一切種智（Sarvajna，佛陀所證得的智慧）。』法照又問：『應當如何唸佛？』文殊菩薩說：『這個世界的西方有阿彌陀佛，願力不可思議，你應當繫念阿彌陀佛，令唸佛沒有間斷，命終必定往生西方極樂世界。』說完，為法照摩頂而退。法照大師繼續在并州推行五會念佛的教法，教化人們唸佛。唐德宗在長安宮中，常常聽到東北方有唸佛的聲音，派遣使者尋找，到了太康，果然見到法照大師勸化唸佛的盛況，於是下詔迎請法照大師入宮，教宮人唸佛以及五會念佛。按照柳宗元的《南嶽彌陀和尚碑》所說，在代宗時，有僧人法照為國師，最初住在廬山，由正定而趣向安樂國（西方極樂世界）。看見一位穿著粗劣衣服、手持佛珠的人，佛告訴他說：『這是衡山的承遠。』法照出去尋找，果然相貌相似，於是跟隨他學習，將唸佛法門傳教天下。由此看來，法照大師是承遠和尚的弟子。
少康大師，是縉雲仙都人。貞元初年到達洛陽白馬寺，看見殿內的文字堆積。
【English Translation】 English version: The 'Brief Biography of Rebirth' states that Amitabha Buddha (the principal Buddha of the Western Pure Land) manifested himself and came to Chang'an. Hearing the sound of the Chan River, the monk said, 'We can teach people to recite the Buddha's name.' So he widely encouraged people to recite the Buddha's name. After three years, the entire city of Chang'an was reciting the Buddha's name. Later, there was Great Master Fazhao, who was the reincarnation of Great Master Shandao.
Great Master Fazhao, in the fourth year of the Dali era of Emperor Daizong of the Tang Dynasty, initiated the Five-Assembly Nianfo (Buddha Recitation) Dharma assembly at Hudong Temple in Hengzhou. He sensed auspicious five-colored clouds covering the temple, with pavilions in the clouds, and saw Amitabha Buddha and two Bodhisattvas, their bodies tall and filling the empty space. Outside the Dharma assembly, he met an old man who directed him to see Manjusri Bodhisattva (the embodiment of wisdom). So he went to Mount Wutai, where the Great Sage appeared at Bamboo Forest Temple. Fazhao entered the lecture hall of the temple and saw Manjusri Bodhisattva in the west and Samantabhadra Bodhisattva (the embodiment of great vows) in the east, expounding the Dharma to the assembly. Fazhao then prostrated and asked, 'In this degenerate age, ordinary people have shallow wisdom, and the Buddha-nature in their minds cannot be revealed. I don't know which Dharma practice is most important?' Manjusri Bodhisattva said, 'What you ask is timely. Among all practices, none is better than reciting the Buddha's name. In the past, because of reciting the Buddha's name, I obtained all-knowing wisdom (Sarvajna, the wisdom attained by the Buddha).' Fazhao then asked, 'How should I recite?' Manjusri Bodhisattva said, 'To the west of this world is Amitabha Buddha, whose vows are inconceivable. You should focus your mind on Amitabha Buddha, so that the recitation is uninterrupted, and at the end of your life, you will surely be reborn in the Western Pure Land.' After speaking, he touched Fazhao's head and withdrew. Great Master Fazhao continued to promote the Five-Assembly Nianfo teaching in Bingzhou, teaching people to recite the Buddha's name. Emperor Dezong of the Tang Dynasty often heard the sound of Buddha recitation from the northeast in the palace of Chang'an, and sent messengers to search for it. When they arrived in Taikang, they indeed saw the flourishing scene of Great Master Fazhao encouraging people to recite the Buddha's name, so he issued an edict to invite Great Master Fazhao into the palace to teach the palace people to recite the Buddha's name and the Five-Assembly Nianfo. According to Liu Zongyuan's 'Stele of the Amitabha Monk of Mount Nan,' during the time of Emperor Daizong, there was a monk named Fazhao who was a national teacher. He first lived in Mount Lu, and from proper concentration, he went to the Land of Bliss (Western Pure Land). He saw a person wearing coarse clothes and holding Buddhist beads. The Buddha told him, 'This is Chengyuan of Mount Heng.' Fazhao went out to look for him and found that he resembled the description, so he followed him to learn and spread the Nianfo Dharma throughout the world. From this, it can be seen that Great Master Fazhao was a disciple of Monk Chengyuan.
Great Master Shaokang was a native of Xiantou in Jinyun. In the early years of the Zhenyuan era, he arrived at Baima Temple in Luoyang and saw accumulated texts in the hall.
放光明探取之。乃善導西方化導文。康曰。若於凈土有緣。當使此文再發光明。言未已光乃閃爍。康曰。劫石可磨。我願無易矣。遂至長安善導影堂。大陳薦獻。倏見善導遺像。升于空中謂曰。汝依吾事利樂有情。則汝之功同生安養。又路逢一僧。曰汝欲化人。當往新定。言訖而隱。新定今嚴州也。師至彼人無識者。康乃乞錢。誘小兒曰。阿彌陀佛是汝本師。能唸一聲與汝一錢。群兒務錢。隨亦念之。后經月餘俟錢者多。康曰。可念十聲與一錢。如是一年。無少長貴賤。唸佛之人。盈于道路。續于烏龍山。建凈土道場。築壇三級。集眾午夜行道。康高聲唱阿彌陀佛。眾共和之。師一唱佛聲。眾見一佛從口而出。連唱十聲。則有十佛。若貫珠焉。師曰。汝見佛者。決定往生。眾滿數千。亦有竟不見者。後遺囑道俗。當於安養起增進心。于閻浮提生厭離心。言已放光數道。掩然而逝。塔于檯子巖。天臺韶國師。嘗重修之。世稱后善導者。即師是也。
四省常師者。大宋淳化中。師住錢唐南昭慶院。專修凈業。結凈行社。王文正公(旦)為社首。翰林承旨宋(白)撰碑。翰林學士蘇(易簡)作凈行品序。狀元孫(何)題社客于碑陰。亦系以記。士夫預會。皆稱凈行社弟子。社友八十比丘一千大眾。孤山圓公。作師行業
【現代漢語翻譯】 現代漢語譯本： 放光明去探取它。這是善導（Shandao，唐代高僧，凈土宗的實際創立者）西方的化導文。康（Kang，指四省常師）說：『如果我與凈土有緣，應當使這篇文章再次發出光明。』話還沒說完，光就閃爍起來。康說：『劫石可以磨損，我的願望不會改變。』於是前往長安善導的影堂，陳列豐盛的祭品。忽然看見善導的遺像升到空中說：『你依從我的事業，利益有情眾生，那麼你的功德就如同往生安養（An'yang，極樂世界）。』又在路上遇到一個僧人，說：『你想要教化人，應當前往新定（Xinding）。』說完就隱去了。新定就是現在的嚴州（Yanzhou）。 老師到達那裡，沒有人認識他。康就乞討錢財，誘導小孩子說：『阿彌陀佛（Amitabha，西方極樂世界的教主）是你們的本師，能唸一聲就給你們一文錢。』孩子們爲了錢，就跟著念。後來經過一個多月，等待給錢的人很多。康說：『可以念十聲給一文錢。』像這樣過了一年，無論老少貴賤，唸佛的人，充滿了道路。後來在烏龍山（Wulong Mountain）建立凈土道場，築起三級壇，聚集眾人午夜行道。康高聲唱阿彌陀佛，眾人一起應和。老師一唱佛聲，眾人就看見一尊佛從口中出來，連續唱十聲，就有十尊佛，像用繩子串起來的珠子一樣。老師說：『你們看見佛的人，決定往生。』眾人滿了數千，也有始終沒有看見的。 後來遺囑道俗，應當在安養髮起增進之心，在閻浮提（Yanfuti，我們所居住的這個世界）生起厭離之心。說完放出數道光芒，安詳地去世了。塔建在臺子巖（Taizi Rock）。天臺韶國師（Tiantai Shao Guoshi）曾經重新修繕它。世人稱后善導的人，就是老師。
四省常師（Sisheng Changshi）是，大宋淳化年間，老師住在錢唐（Qiantang）南昭慶院（Nan Zhaoqing Temple），專門修習凈土法門，結成凈行社。王文正公（Wang Wenzheng Gong，旦）（Dan）擔任社長。翰林承旨宋（Song，白）（Bai）撰寫碑文。翰林學士蘇（Su，易簡）（Yijian）作《凈行品序》。狀元孫（Sun，何）（He）在碑陰題寫社客，也寫了記述。士大夫參加集會，都自稱是凈行社的弟子。社友有八十位比丘和一千大眾。孤山圓公（Gushan Yuangong）記錄了老師的行業。
【English Translation】 English version: He sent forth light to explore and retrieve it. This is Shandao's (a prominent monk of the Tang Dynasty and the de facto founder of the Pure Land School) text for guiding people to the Western Pure Land. Kang (referring to Sisheng Changshi) said, 'If I have a karmic connection with the Pure Land, I should make this text emit light again.' Before he finished speaking, the light flickered. Kang said, 'The kalpa stone can be worn away, but my vow will not change.' Thereupon, he went to Shandao's portrait hall in Chang'an, presenting lavish offerings. Suddenly, he saw Shandao's portrait ascending into the air, saying, 'You follow my work, benefiting sentient beings, then your merit will be the same as being born in An'yang (the Land of Ultimate Bliss).' Later, he met a monk on the road, who said, 'If you want to transform people, you should go to Xinding.' After saying this, he disappeared. Xinding is now Yanzhou. When the teacher arrived there, no one recognized him. Kang then begged for money, enticing the children, saying, 'Amitabha (the principal Buddha in Pure Land Buddhism) is your original teacher. If you can recite his name once, I will give you one coin.' The children, for the sake of money, followed and recited. Later, after more than a month, there were many people waiting for money. Kang said, 'You can recite ten times for one coin.' After a year like this, regardless of age, status, or wealth, the people who recited the Buddha's name filled the roads. Later, he established a Pure Land practice center on Wulong Mountain, building a three-tiered altar, gathering the assembly to practice at midnight. Kang loudly chanted Amitabha, and the assembly responded in unison. As the teacher chanted the Buddha's name once, the assembly saw a Buddha emerging from his mouth. Chanting ten times in a row, there were ten Buddhas, like beads strung together. The teacher said, 'Those of you who see the Buddha are assured of rebirth.' The assembly numbered several thousand, but there were also those who did not see anything. Later, he instructed the monks and laity to cultivate a mind of increasing progress towards An'yang and to develop a mind of aversion towards Yanfuti (the world we live in). After speaking, he emitted several rays of light and passed away peacefully. A pagoda was built on Taizi Rock. Tiantai Shao Guoshi once renovated it. The one whom the world calls the later Shandao is this teacher.
Sisheng Changshi, during the Chunhua era of the Great Song Dynasty, the teacher resided at Nan Zhaoqing Temple in Qiantang, specializing in the Pure Land practice, forming the Pure Conduct Society. Wang Wenzheng Gong (Dan) served as the president of the society. Hanlin Chengzhi Song (Bai) composed the inscription. Hanlin Scholar Su (Yijian) wrote the preface to the 'Pure Conduct Chapter.' The top scholar Sun (He) inscribed the names of the society members on the back of the stele, also writing a record. The scholar-officials who attended the gatherings all called themselves disciples of the Pure Conduct Society. The society members included eighty monks and a thousand laypeople. Gushan Yuangong recorded the teacher's deeds.
記並蓮社碑。記中引蘇序曰。予當布發以承其足。剜身以請其法。猶無嗔恨。況陋文淺學而有吝惜哉。宋碑曰。師慕遠公。啟廬山之社。易蓮華為凈行之名。遠公當衰季之時。所結者半隱淪之士。上人屬昇平之世。所交者多有位之賢。方前則名士且多。垂裕則津樑曷已。因二公之言。想當時之盛。亦可概見矣。
五宗賾師者。師賜號慈覺。元祐中住真州長蘆寺。宗說俱通。篤勤化物。有葦江集行於世。內列種種佛事。靡不運其慈念。蓋師自他俱利。願力洪深。故能遠紹佛化也如此。人或不知。返嫌忉怛。悲夫。師居長蘆。海眾云臻。爰念無常之火。四面俱焚。豈可安然坐而待盡。乃遵廬阜之規。建立蓮華勝會。普勸修行唸佛三昧。其法日念阿彌陀佛。或百千聲乃至萬聲。回愿往生西方凈土。各于日下。以十字記之。當時即感普賢普慧二大菩薩預會。證明勝事。非所作所修契聖。曷至是耶。靈芝稱為近代大乘師。信乎其為大乘師矣。
以上五師。紹隆大法行業如此。繼遠為祖。孰曰不然乎。
梁京師法悅僧主傳
梁京師正覺寺法悅。齊末為僧主。精修福業。四部所歸。嘗聞宋明帝造丈八金像。四鑄不成。於是改為丈四。悅乃與白馬寺智靖。率同緣改造丈八無量壽像。以申厥志。始鳩集金銅。屬
【現代漢語翻譯】 現代漢語譯本： 《記並蓮社碑》。碑文中引用蘇軾的序言說：『我願意散開頭發來承受他們的足，剜割身體來請求他們的佛法，即使這樣也不會有嗔恨之心。更何況是淺陋的文章和淺薄的學識，又有什麼值得吝惜的呢？』宋代的碑文說：『法師仰慕慧遠大師，開啟廬山蓮社，用蓮花來命名清凈的修行。慧遠大師處在衰敗的時代，所結交的大多是隱居之士。上人處在太平的時代，所交往的大多是有地位的賢人。相比之前，名士更多，流傳後世，利益無窮。』通過這兩位賢公的話，可以想像當時蓮社的盛況，大概可以瞭解了。
五宗賾（Zong Ze）禪師，謚號慈覺（Cijue）。元祐年間住在真州長蘆寺。精通宗門和教理，勤奮地教化眾生。他的《葦江集》流傳於世，其中列舉了各種佛事，無不體現他的慈悲心念。大概禪師是自利利他，願力宏大深厚，所以能夠深遠地繼承佛陀的教化。人們或許不瞭解，反而心生嫌隙，可悲啊！禪師住在長蘆寺，四方僧眾雲集。他考慮到無常之火，四面燃燒，怎麼可以安然坐著等待死亡呢？於是遵循廬山蓮社的規矩，建立蓮華勝會，普遍勸人修行唸佛三昧。其方法是每日唸誦阿彌陀佛，或者百千聲乃至萬聲，迴向發願往生西方凈土。各自在日曆上用十字標記。當時就感得普賢菩薩和普慧菩薩兩大菩薩前來參加法會，證明這殊勝之事。如果不是所作所修與聖意相合，怎麼會到這種地步呢？靈芝讚揚他為近代大乘師，確實是名副其實的大乘師啊。
以上五位法師，紹隆大法，行業如此。繼承慧遠大師作為祖師，誰說不是呢？
梁京師法悅（Fayue）僧主傳
梁朝京師正覺寺的法悅法師，在齊朝末年擔任僧主，精勤地修習福業，受到四部大眾的歸仰。曾經聽說宋明帝建造丈八金像，四次鑄造都沒有成功，於是改為丈四。法悅於是與白馬寺的智靖（Zhijing），率領同道重新建造丈八無量壽像，來表達他們的志向。開始募集金銅，
【English Translation】 English version: Record of the Combined Lotus Society Stele. The record quotes Su Shi's preface, saying: 'I am willing to spread my hair to receive their feet, and cut my body to request their Dharma, and still have no resentment. How much less should I be stingy with my shallow writings and learning?' The Song Dynasty stele says: 'The Master admired Master Huiyuan (Huiyuan: a famous Buddhist monk), initiated the Lotus Society of Mount Lu, and used the lotus flower to name pure practice. Master Huiyuan was in a time of decline, and those he associated with were mostly hermits. The Superior Man is in an era of peace, and those he associates with are mostly virtuous men of position. Compared to the past, there are more famous scholars, and the benefits passed down will be endless.' Through the words of these two virtuous men, one can imagine the grandeur of the Lotus Society at that time, and get a general idea.
Chan Master Zong Ze (Zong Ze: a Chan master's name), posthumously named Cijue (Cijue: posthumous title). During the Yuanyou period, he resided at Changlu Temple in Zhenzhou. He was proficient in both the Chan school and the doctrinal teachings, and diligently taught and transformed sentient beings. His 'Weijiang Collection' is circulated in the world, listing various Buddhist activities, all of which embody his compassionate thoughts. It is likely that the Master benefited both himself and others, and his vows were vast and profound, so he was able to far-reachingly inherit the Buddha's teachings. People may not understand, and instead harbor suspicion, alas! The Master resided at Changlu Temple, and monks from all directions gathered. He considered the fire of impermanence, burning on all sides, how could one sit idly and wait for death? Therefore, following the rules of the Lotus Society of Mount Lu, he established the Lotus Flower Assembly, universally encouraging people to cultivate the Samadhi of Buddha Recitation. The method is to recite Amitabha Buddha daily, either hundreds of thousands of times or even tens of thousands of times, dedicating the merit and vowing to be reborn in the Western Pure Land. Each person marks the days with a cross on the calendar. At that time, the two great Bodhisattvas, Samantabhadra and Mahaprajna, were felt to be present at the assembly, proving this auspicious event. If what is done and cultivated does not accord with the holy will, how could it reach this point? Lingzhi praised him as a great Mahayana teacher of modern times, truly a worthy Mahayana teacher.
The above five masters, propagated the great Dharma, and their activities were like this. Continuing Master Huiyuan as the patriarch, who would say otherwise?
Biography of the Sangha Chief Fayue (Fayue: a monk's name) of the Liang Dynasty Capital
Fayue, the Sangha Chief of Zhengjue Temple in the Liang Dynasty capital, served as Sangha Chief at the end of the Qi Dynasty, diligently cultivating meritorious deeds, and was revered by the four divisions of the Sangha. It was once heard that Emperor Ming of the Song Dynasty commissioned the casting of a sixteen-foot golden statue, but it failed four times. Therefore, it was changed to fourteen feet. Fayue then, together with Zhijing (Zhijing: a monk's name) of Baima Temple, led his companions to recast a sixteen-foot Amitayus statue to express their aspirations. They began to collect gold and copper,
齊末亂離。至梁初方以事奏聞。降敕聽許。材官工巧。隨用資給。以天監八年五月三日。于小莊嚴寺營鑄。本量佛身四萬斤銅。镕瀉尚未至胸。百姓以銅投之爐冶。隨鑄不滿。又聞奏。敕銅三千斤。庫始就量送。而鑄處已見傳。詔載銅爐所。遂並銷镕。一鼓便就。來人俱失。臺內銅至。方知先到靈感所致。及開模量度。乃涌成丈九。而光相不差。有二大錢。見在衣條。莫測神異。初畫素既成。有道昭師夜間禮懺。忽見素晃然大明。鑄后三日。有僧道度。助費開模。而遙見二僧跪開像髻。倏然不見。及移像還光宅寺。久不得雨。頗有埃塵。忽夜有微雨沾潤。僧祐師經行像所。忽見像邊有光焰上下。猶如燈燭。是夜淮中賈客。並聞催督治橋。如有數百人聲。自佛法東流。金像靈瑞莫過於此。
後魏壁穀神鸞法師傳
釋曇鸞雁門人。少游五臺。因感靈異。誓而出俗。三乘頓漸。具陶文理。師性好方術。聞江南陶隱居有長生法。千里就之。陶即以所學仙經十卷授之。師喜躍自得。以謂神仙必可致也。后還洛下。遇三藏菩提留支。意頗得之。問支曰。佛道有長生乎。其能卻老為不死乎。支笑曰。長生不死吾佛道也。道家何有焉。遂以十六觀經授之曰。汝可誦此。則三界無復生。十道無長往。盈虛訊息禍福成敗。無得
【現代漢語翻譯】 現代漢語譯本：齊朝末年戰亂頻仍，直到梁朝初年才將此事上奏朝廷。朝廷下旨允許，並調撥有技術的工匠，根據需要提供物資。于天監八年五月三日，在小莊嚴寺開始鑄造佛像。原計劃用四萬斤銅來鑄造佛身，但熔化澆鑄到胸部時，銅料就不夠了。百姓們紛紛將銅投入爐中，但始終無法填滿。再次上奏朝廷，朝廷下令調撥三千斤銅，從國庫運來才夠用。而鑄造處已經傳言，這是佛像顯靈。詔令將運銅的爐子運到鑄造處，一併熔化。一次性澆鑄成功。運銅來的人都感到不可思議。等到臺內的銅運到，才知道之前運到的銅是佛像顯靈所致。等到打開模具測量，佛像竟然涌現成一丈九尺高，而且佛像的光相沒有絲毫偏差。還有兩個大錢，現在還在佛像的衣紋上，令人無法理解其中的神異。最初佛像塑成后，有道昭法師夜間禮拜懺悔，忽然看見佛像光芒大盛。鑄造完成後三天，有僧人道度，捐助費用打開模具，遠遠地看見兩個僧人跪著打開佛像的髮髻，轉瞬間就不見了。等到將佛像移回光宅寺，很久沒有下雨，佛像上沾染了不少灰塵。忽然夜裡下了一點小雨，將佛像沾濕潤澤。僧祐法師在佛像處經行，忽然看見佛像旁邊有光焰上下閃動，就像燈燭一樣。這天夜裡淮河中的商人們，都聽見有人催促修橋，好像有數百人的聲音。自從佛法東傳以來，金像的靈瑞沒有超過這尊佛像的。 後魏壁穀神鸞法師傳 釋曇鸞（釋曇鸞：人名）是雁門人。年輕時遊歷五臺山，因為感應到靈異，發誓出家。精通三乘（三乘：佛教術語，指聲聞乘、緣覺乘、菩薩乘）頓漸的教義，具備深厚的文學素養。曇鸞法師天性喜歡方術，聽說江南的陶隱居（陶隱居：人名，即陶弘景）有長生之術，不遠千里去拜訪他。陶隱居就將自己所學的仙經十卷傳授給他。曇鸞法師欣喜若狂，認為自己一定可以修成神仙。後來回到洛陽，遇到了三藏菩提留支（三藏菩提留支：人名）。曇鸞法師很仰慕他，於是向菩提留支問道：『佛道有長生之術嗎？能夠讓人返老還童，長生不死嗎？』菩提留支笑著說：『長生不死是佛道的境界，道家怎麼會有呢？』於是將《十六觀經》（十六觀經：佛教經典）傳授給他，說：『你如果誦讀這部經，那麼就不會在三界（三界：佛教術語，指欲界、色界、無色界）中輪迴，也不會在十道（十道：佛教術語，指地獄道、餓鬼道、畜生道、阿修羅道、人道、天道、聲聞道、緣覺道、菩薩道、佛道）中長久停留。盈虛訊息，禍福成敗，都無法束縛你了。』
【English Translation】 English version: At the end of the Qi dynasty, there were frequent wars and chaos. It was not until the beginning of the Liang dynasty that this matter was reported to the court. The court issued an edict allowing it, and skilled craftsmen were allocated, and materials were provided as needed. On the third day of the fifth month of the eighth year of the Tianjian era, the casting of the Buddha statue began at Xiaozhuangyan Temple. The original plan was to use 40,000 catties of copper to cast the Buddha's body, but when the molten casting reached the chest, there was not enough copper. The people threw copper into the furnace, but it was still not enough to fill it. The court was reported again, and the court ordered the allocation of 3,000 catties of copper, which was transported from the treasury to be sufficient. However, it was already rumored at the casting site that this was a manifestation of the Buddha statue. An edict was issued to transport the furnace transporting copper to the casting site and melt it together. The casting was successful in one go. The people who transported the copper felt incredible. When the copper in the platform arrived, they realized that the copper that had arrived earlier was caused by the manifestation of the Buddha statue. When the mold was opened and measured, the Buddha statue actually emerged to a height of nineteen feet, and the light and appearance of the Buddha statue were not deviated in the slightest. There were also two large coins, which are still on the clothing patterns of the Buddha statue, which is incomprehensible. Initially, after the Buddha statue was completed, Dharma Master Daozhao worshiped and repented at night, and suddenly saw the Buddha statue shining brightly. Three days after the casting was completed, there was a monk named Daodu who donated money to open the mold, and from a distance, he saw two monks kneeling and opening the Buddha statue's hair bun, and disappeared in an instant. When the Buddha statue was moved back to Guangzhai Temple, it had not rained for a long time, and the Buddha statue was covered with a lot of dust. Suddenly, it rained a little at night, wetting and moisturizing the Buddha statue. Dharma Master Sengyou walked around the Buddha statue and suddenly saw flames flickering up and down beside the Buddha statue, like lamps and candles. That night, the merchants in the Huai River heard someone urging them to repair the bridge, as if there were hundreds of people. Since the eastward transmission of Buddhism, the auspiciousness of the golden statue has not surpassed this Buddha statue. Biography of Dharma Master Shenluan of Bigubi in the Later Wei Dynasty 釋曇鸞 (Shi Tanluan: a personal name) was a native of Yanmen. When he was young, he traveled to Mount Wutai, and because he sensed the supernatural, he vowed to become a monk. He was proficient in the doctrines of the Three Vehicles (Three Vehicles: a Buddhist term, referring to the Sravaka Vehicle, Pratyekabuddha Vehicle, and Bodhisattva Vehicle) of gradual and sudden enlightenment, and possessed profound literary accomplishments. Dharma Master Tanluan was naturally fond of magic arts. He heard that Tao Hongjing (Tao Hongjing: a personal name), who lived in seclusion in Jiangnan, had the art of longevity, so he traveled thousands of miles to visit him. Tao Hongjing taught him ten volumes of immortal scriptures that he had learned. Dharma Master Tanluan was overjoyed and thought that he would definitely be able to cultivate into an immortal. Later, he returned to Luoyang and met Tripitaka Bodhiruci (Tripitaka Bodhiruci: a personal name). Dharma Master Tanluan admired him very much, so he asked Bodhiruci: 'Does the Buddhist path have the art of longevity? Can it make people rejuvenate and live forever?' Bodhiruci smiled and said: 'Longevity and immortality are the realm of the Buddhist path, how can the Taoist school have it?' So he taught him the 'Sixteen Contemplations Sutra' (Sixteen Contemplations Sutra: a Buddhist scripture), saying: 'If you recite this sutra, then you will no longer be reborn in the Three Realms (Three Realms: a Buddhist term, referring to the Desire Realm, Form Realm, and Formless Realm), nor will you stay in the Ten Paths (Ten Paths: a Buddhist term, referring to the hell realm, hungry ghost realm, animal realm, asura realm, human realm, heaven realm, sravaka realm, pratyekabuddha realm, bodhisattva realm, and buddha realm) for a long time. Ups and downs, fortune and misfortune, success and failure, will not be able to bind you.'
而至。其為壽也。有劫石焉有河沙焉。沙石之數有限。壽量之數無窮。此吾金仙氏之長生也。鸞承其語。驟起深信。遂焚所學仙經而專觀經。修三福業。想像九蓮。雖寒暑之變疾病之侵。不懈於始念。魏主憐其志尚。號為神鸞。一夕正持誦。次忽一梵僧昂然入室曰。吾龍樹也。所居者凈土焉。以汝有凈土之心故來見汝。鸞曰。何以教我。樹曰。已去不可及。未來未可追。現在今何在。白駒難與回。言訖而失。鸞以所見勝異。必知死期至矣。即集眾盛陳教誡。因令高聲唱阿彌陀佛。鸞乃西向瞑目而終。一眾同聞管絃絲竹之聲由西而來。良久乃寂。魏主感之。敕葬汾西。條其行業以立碑焉。
龍舒凈土文曰。按楞嚴經有十種仙。皆壽千萬歲。數盡還入輪迴。為不曾了得真性故。與六道眾生。同名七趣。是皆輪迴中人也。世人學仙者。萬不得一。縱得之亦不免輪迴。為著于形神而不能捨去也。且形神者。乃真性中所現之妄想。非為真實。故寒山詩曰。饒汝得仙人。恰似守尸鬼。非若佛家之生死自如而無所拘也。自古得仙者。唯鐘離呂公。而學二公者。豈止千萬。自予親知聞。數亦不少。終皆死亡。埋于下土。蓋平生空費心力。終無所益也。欲求長生。莫如凈土。生凈土者。壽數無量。其為長生也大矣。不修此法而學仙
者。是舍目前之美玉。而求不可得之碔砆。豈不惑哉。
梁廬山道珍禪師傳
釋道珍。梁天鑒中憩錫廬山。聞昔遠公結社凈方。心頗慕之。然其所行。心尚猶豫。異時忽夢海上數十人櫓舟前邁。珍問之。對曰。將適彌陀國也。珍曰。愿將隨往得否曰以子之意。孰敢相拒。但於此一日之修。功超永劫。彌陀一經存。而子未之誦。及未曾浴僧。如何求適也。珍夢覺嗟嘆愧悚。若於勝法有差焉。遂專其經。大設沐浴。后二年一日。忽堂虛戶扃。有捧銀臺而至者。曰法華報盡當升此臺。又曰。師之功行當乘金臺。奈何始心猶豫。故止此耳。珍謝曰。果能越三界出五苦。則珍也見佛之基有漸。奚必金臺也。然珍少言語。雖睹其事。未嘗矜示於人。乃自書之。藏於經函。其亡之夕。所居之山。崖壑萬疊。若烈火千炬。交相輝爍。鄉民望之驚異。及旦即山問之。乃知珍亡。其所見者。往生之驗矣。異日經函獲其所紀。因得傳世。
隋天臺法智法師傳
釋法智。遊學于東越。有通大小乘經義者。智必師之。以故強學多聞。人罕儔匹。末年以徑直之門莫如唸佛。于晨興暮息。繫念不弛者七年。已而議曰。犯一吉羅承其罪也。歷一中劫。此誠可信。以其故而為之也。一稱阿彌陀佛。而滅億劫重罪。則予也切有疑焉
【現代漢語翻譯】 現代漢語譯本：這是捨棄眼前的珍貴美玉，而去尋求不可能得到的粗劣石頭，豈不是太迷惑了嗎？
梁廬山道珍禪師傳
釋道珍（釋：佛教僧侶的尊稱；道珍：人名）。梁朝天鑒年間，在廬山休息。聽說過去慧遠大師（慧遠：東晉時期僧侶）結社唸佛，求生凈土的事蹟，心中非常羨慕。然而對於這種修行方式，心中還有些猶豫。有一天晚上忽然夢見海上有幾十個人劃著船向前進發。道珍問他們要去哪裡。他們回答說：『將要前往彌陀國（彌陀國：阿彌陀佛的凈土）。』道珍說：『我願意跟隨你們一起去，可以嗎？』他們說：『以您的意願，我們怎麼敢拒絕呢？只是在這裡一天的修行，功德就超過永劫（永劫：佛教時間概念，極長的時間）的修行。阿彌陀經（阿彌陀經：佛教經典）還在，而您還沒有誦讀，以及沒有為僧眾沐浴，如何求得往生呢？』道珍從夢中醒來，感嘆慚愧。好像對於殊勝的佛法有所懈怠。於是專心誦讀阿彌陀經，廣設齋會為僧眾沐浴。兩年後的一天，忽然佛堂空無一人，門窗緊閉，有人捧著銀臺而來，說：『您在法華（法華：指法華經）的緣分已盡，應當乘坐此銀臺往生。』又說：『您的功行本應乘坐金臺，奈何當初心有猶豫，所以只能乘坐銀臺。』道珍感謝說：『如果能夠超越三界（三界：佛教宇宙觀，指欲界、色界、無色界）脫離五苦（五苦：生、老、病、死、憂悲惱苦），那麼我見到佛的基礎就有了進步，何必一定要金臺呢？』然而道珍很少說話，即使親眼見到這些事情，也不曾向人炫耀。於是自己將這些事情寫下來，藏在經書的箱子里。在他去世的晚上，他所居住的山，山崖溝壑萬重，好像無數的火炬，交相輝映。鄉民們看到後感到驚異。到第二天就上山詢問，才知道道珍已經去世。所看到的景象，是往生的徵兆啊。後來人們在經書的箱子里發現了他的記錄，因此得以流傳於世。
隋天臺法智法師傳
釋法智（釋：佛教僧侶的尊稱；法智：人名）。在東越遊學。凡是通曉大小乘佛經義理的人，法智必定拜他為師。因此努力學習，博聞強記，很少有人能與他相比。晚年認為最直接的修行法門莫過於唸佛。於是在早晨和晚上，持續不斷地念佛，已經有七年了。之後他議論說：『犯一個吉羅（吉羅：佛教戒律中的一種罪）要承受一個中劫（中劫：佛教時間概念）的罪報，這是可以相信的。』因為這個緣故才這樣做。『唸一聲阿彌陀佛（阿彌陀佛：西方極樂世界的佛），就能消滅億劫的深重罪業』，那麼我對此確實有所懷疑。
【English Translation】 English version: This is abandoning the beautiful jade before one's eyes to seek rough stones that cannot be obtained. Isn't this a delusion?
Biography of Chan Master Daozhen of Lushan in the Liang Dynasty
釋Daozhen (Shi: a respectful title for Buddhist monks; Daozhen: a personal name) rested at Lushan during the Tianjian era of the Liang Dynasty. He heard of the past deeds of Master Huiyuan (Huiyuan: a monk of the Eastern Jin Dynasty) forming a society to recite the Buddha's name, seeking rebirth in the Pure Land, and his heart greatly admired it. However, he still hesitated about this practice. One night, he suddenly dreamed of dozens of people at sea rowing a boat forward. Daozhen asked them where they were going. They replied, 'We are going to the country of Amitabha (Amitabha: the Buddha of the Western Pure Land).' Daozhen said, 'May I follow you? Is it possible?' They said, 'According to your wish, how dare we refuse? But one day of practice here surpasses eons (eons: a Buddhist concept of time, an extremely long period) of practice. The Amitabha Sutra (Amitabha Sutra: a Buddhist scripture) still exists, but you have not recited it, nor have you bathed the Sangha (Sangha: the Buddhist monastic community). How can you seek rebirth?' Daozhen woke up from the dream, sighing with shame. It seemed that he had been negligent towards the supreme Dharma. Therefore, he devoted himself to reciting the Amitabha Sutra and held grand feasts to bathe the Sangha. One day two years later, suddenly the hall was empty and the doors and windows were closed. Someone came holding a silver platform, saying, 'Your affinity with the Lotus (Lotus: referring to the Lotus Sutra) has ended, and you should ascend this silver platform for rebirth.' It was also said, 'Your merits and practices should have allowed you to ride a golden platform, but because you hesitated at the beginning, you are limited to this.' Daozhen thanked them, saying, 'If I can transcend the Three Realms (Three Realms: the Buddhist cosmology, referring to the Desire Realm, the Form Realm, and the Formless Realm) and escape the Five Sufferings (Five Sufferings: birth, old age, sickness, death, and sorrow), then my foundation for seeing the Buddha will have progressed. Why must it be a golden platform?' However, Daozhen rarely spoke, and even though he saw these things with his own eyes, he never boasted to others. So he wrote these things down himself and hid them in a scripture box. On the night of his death, the mountain where he lived, with its myriad cliffs and ravines, shone like countless torches, illuminating each other. The villagers were amazed when they saw it. The next day, they went up the mountain to inquire and learned that Daozhen had passed away. What they saw was a sign of rebirth. Later, people found his records in the scripture box, and thus they were passed down through the generations.
Biography of Dharma Master Fazhi of Tiantai in the Sui Dynasty
釋Fazhi (Shi: a respectful title for Buddhist monks; Fazhi: a personal name) traveled and studied in Dongyue. Whoever was proficient in the meaning of the sutras of both the Mahayana and Hinayana schools, Fazhi would definitely take him as his teacher. Therefore, he studied diligently and was very knowledgeable, and few could compare to him. In his later years, he believed that the most direct method of practice was to recite the Buddha's name. So he recited the Buddha's name continuously in the morning and evening for seven years. Afterwards, he commented, 'Committing a Jila (Jila: a type of offense in Buddhist precepts) requires enduring the consequences for a middle kalpa (middle kalpa: a Buddhist concept of time). This is believable.' That is why he did it. 'Reciting Amitabha Buddha's (Amitabha Buddha: the Buddha of the Western Pure Land) name once can eradicate heavy sins of countless kalpas,' then I truly have doubts about this.
。或告智曰無疑也。教以唸佛。久則功。功則化。化則三昧現前。今子之疑是疑佛也。夫佛語豈有可疑者耶。釋尊出廣長舌。十方諸佛同贊凈土。正為眾生信根難立。故勸發之耳。智斷其疑。乃於國清寺絕去諸緣。一心念佛。想念既極。感觀音勢至現身。異日又感天冠寶瓶光映其身。智謂道俗曰。吾生凈土。蓋有日矣。誰能具膳餞我。眾笑而對曰。唯恐道人之不能耳。吾等不辭矣。遂克后三日會食。食罷。智無他眾或疑其相侮。因宿其房伺候之。夜未央智于繩床唸佛。安坐而化。是夜有金色光自西而來。照數百里。江上漁人。謂已天曉。舳艫相望。率皆驚起。
大宋永明智覺禪師傳
師諱延壽。本丹揚人。后遷餘杭。總角之歲。誦法華經五行俱下。經六旬而畢。嘗為北郭稅。務專知官。見魚鰕輒買放生。后盜官錢。併爲放生用。事發坐死。領赴市曹。錢王使人視之。若悲懼即殺之。否則舍之。而彼澹然無異色。乃舍之。因投明州翠巖出家。次參韶國師。發明心要。初往天臺智者巖。九旬習定。有鳥尺鷃。巢于衣裓中。於國清行法華懺。夜見神人持戟而入。師呵。其何得擅入。對曰。久積凈業方到此中。又中夜旋繞。次見普賢前供養蓮華忽然在手。因思夙有二愿。一愿終身常誦法華。二愿畢生廣利群品。憶
【現代漢語翻譯】 現代漢語譯本：有人告訴智某說：『不要懷疑。教他念佛，時間久了自然會有功效。有了功效就會產生變化，變化之後三昧（正定）就會顯現。現在你的懷疑就是懷疑佛。佛說的話怎麼會有可以懷疑的呢？釋迦牟尼佛伸出廣長舌相，十方諸佛一同讚歎凈土，正是因為眾生的信心難以建立，所以才勸勉大家發願往生凈土啊。』智某聽后斷除了疑慮，於是在國清寺斷絕了所有塵緣，一心念佛。因為想念到了極點，感應到觀世音菩薩和大勢至菩薩現身。有一天又感應到天冠寶瓶的光芒照映在他的身上。智某對寺里的僧人和居士說：『我往生凈土，大概日子不遠了。誰能準備齋飯為我餞行？』眾人笑著回答說：『只怕道長您不能往生啊，我們不會推辭的。』於是約定三天後聚餐。齋飯完畢后，智某沒有其他表示，眾人懷疑他是在戲弄大家，於是晚上留宿在他的房間里伺候他。半夜時分，智某在繩床上唸佛，安詳地坐化了。那天晚上有金色的光芒從西方而來，照亮了數百里。江上的漁民，以為天亮了，船隻互相觀望，都驚醒了起來。
大宋永明智覺禪師傳
智覺禪師，法名延壽，原本是丹陽人，後來遷居到餘杭。年幼的時候，誦讀《法華經》能達到五行一起誦讀，用了六十天就讀完了整部經。曾經在北郭擔任稅務專員，看到魚蝦就買來放生。後來盜用官錢，全部用來放生。事情敗露后被判處死刑。押赴刑場時，錢王派人去檢視，如果他表現出悲傷恐懼就殺了他，否則就赦免他。而他神色淡然，沒有絲毫異樣。於是錢王就赦免了他。因此他投奔明州翠巖寺出家。之後參訪韶國師，明白了心要。最初前往天臺智者巖，用九十天的時間修習禪定，有鳥雀在衣服口袋中築巢。在國清寺舉行法華懺法，夜晚看見神人拿著戟走進來。禪師呵斥道：『你怎麼能擅自進入？』神人回答說：『因為您長期積累凈業才能來到這裡。』又在半夜繞佛，接著看見普賢菩薩前來供養蓮花，蓮花忽然出現在他的手中。因此他想起了過去有兩個願望，一是愿終身常誦《法華經》，二是愿畢生廣利眾生。
【English Translation】 English version: Someone told Zhi: 'Do not doubt. Teach him to recite the Buddha's name. After a long time, it will be effective. With effectiveness, there will be transformation. After transformation, Samadhi (right concentration) will manifest. Now your doubt is doubting the Buddha. How can the Buddha's words be doubted? Shakyamuni Buddha extends his broad and long tongue, and all the Buddhas of the ten directions praise the Pure Land together, precisely because it is difficult for sentient beings to establish faith, so they encourage everyone to make vows to be reborn in the Pure Land.' After hearing this, Zhi eliminated his doubts and then severed all worldly ties at Guoqing Temple, reciting the Buddha's name with a single mind. Because his thoughts reached the extreme, he sensed the appearance of Avalokitesvara Bodhisattva and Mahasthamaprapta Bodhisattva. One day, he also sensed the light of the jeweled crown and vase shining on his body. Zhi said to the monks and laypeople in the temple: 'My rebirth in the Pure Land is probably not far off. Who can prepare a vegetarian meal to bid me farewell?' Everyone laughed and replied: 'We are only afraid that you, the Daoist, will not be able to be reborn. We will not refuse.' So they agreed to gather for a meal three days later. After the meal, Zhi had no other expression. The people suspected that he was teasing them, so they stayed in his room that night to serve him. In the middle of the night, Zhi recited the Buddha's name on the rope bed and passed away peacefully while sitting. That night, golden light came from the west, illuminating hundreds of miles. The fishermen on the river, thinking it was dawn, looked at each other's boats and were all startled.
Biography of Zen Master Yongming Zhijue of the Great Song Dynasty
The Zen Master's name was Yanshou, originally from Danyang, and later moved to Yu Hang. When he was young, he could recite the Lotus Sutra five lines at a time, and he finished the entire sutra in sixty days. He once worked as a tax official in Beiguo, and he would buy fish and shrimp to release them whenever he saw them. Later, he embezzled official money and used it all for releasing lives. After the matter was exposed, he was sentenced to death. When he was escorted to the execution ground, King Qian sent someone to check, if he showed sadness and fear, he would be killed, otherwise he would be pardoned. But he was calm and showed no difference. So King Qian pardoned him. Therefore, he went to Cuiyan Temple in Mingzhou to become a monk. After that, he visited National Master Shao and understood the essentials of the mind. He first went to Zhizhe Rock in Tiantai and practiced meditation for ninety days. Birds nested in his pockets. He performed the Lotus Sutra repentance ceremony at Guoqing Temple. At night, he saw a divine person entering with a halberd. The Zen Master scolded: 'How can you enter without permission?' The divine person replied: 'Because you have accumulated pure karma for a long time, you can come here.' He also circumambulated the Buddha in the middle of the night, and then saw Samantabhadra Bodhisattva come to offer lotus flowers, and the lotus flowers suddenly appeared in his hands. Therefore, he remembered that he had two wishes in the past, one was to recite the Lotus Sutra throughout his life, and the other was to benefit all beings throughout his life.
此二愿。復樂禪寂進退遲疑。莫能自決。遂上智者禪院作二鬮。一曰一心禪定鬮。二曰誦經萬善莊嚴凈土鬮。冥心自期曰。儻於此二途。有一功行必成者。須七返拈著為證。遂精禱佛祖。信手拈之。乃至七度。並得誦經萬善生凈土鬮。由此一意。專修凈業。遂振錫金華天柱峰。誦經三載。禪觀中見觀音以甘露灌於口。從此發觀音辯才。初住雪竇山。晚詔住永明寺。徒眾常二千日課一百八事。學者參問指心為宗。以悟為決。日暮往別峰行道唸佛。旁人聞山中螺貝天樂之聲。忠懿王嘆曰。自古求西方者。未有如此之切也。遂為立西方香嚴殿。以成師志。至大宋開寶八年二月二十六日。晨起焚香告眾。跏趺而逝。
梁貞節處士庾詵傳
庾詵字彥寶。新野人。幼聰驚。經史百家。無不該綜。至於棋算機巧。並絕一時。而性托夷簡。特愛林泉。十畝之宅。山池居半。蔬食弊衣。不修產業。一時乘舟。從沮中還。載米一百五十石。有人寄載三十石。及至家寄者曰。君三十石我一百五十石。詵默而不言。恣其取足。凡處事類此也。武帝少與詵善。及起兵署為平西府記室。至普通中。詔為黃門侍郎。並稱疾不起。晚年尤遵釋教。宅內立道場。六時禮懺。誦法華經。日終一遍。忽於後夜見一道人。自稱願公。容止甚異。呼詵
【現代漢語翻譯】 現代漢語譯本： 這兩條願望，又樂於禪定寂靜，進退遲疑，不能自己決斷。於是到智者禪院做了兩個鬮（jiū，用紙或竹子做的小球或片，上面寫字，用來抽籤）：一個叫做『一心禪定鬮』，一個叫做『誦經萬善莊嚴凈土鬮』。在心中默默祈禱說：『如果在這兩條道路中，有一條功行必定能成就，必須連續七次抽中它作為憑證。』於是虔誠地祈禱佛祖，隨意抽取，竟然七次都抽中了誦經萬善生凈土鬮。因此一心一意，專修凈土法門。於是拄著錫杖前往金華天柱峰，誦經三年。禪觀中見到觀音菩薩用甘露灌入口中，從此開啟了觀音辯才。最初住在雪竇山，晚年被詔請住持永明寺。門徒常常有兩千人，每天要做一百零八件事。學習的人前來參問，以指點心性為宗旨，以開悟作為決斷。每天傍晚前往別峰行道唸佛，旁邊的人聽到山中有螺號、法器和天樂的聲音。忠懿王感嘆說：『自古以來求生西方凈土的人，沒有像這樣懇切的。』於是為他建造了西方香嚴殿，以成就他的志向。到大宋開寶八年二月二十六日，早晨起來焚香告訴眾人，結跏趺坐而逝世。
梁貞節處士庾詵（shēn）傳
庾詵，字彥寶，新野人。從小就非常聰明，經書史籍、諸子百家，沒有不廣泛涉獵的。至於圍棋、算術、機械技巧，都超越了當時的人。而性格恬淡簡樸，特別喜愛山林泉石。十畝的住宅，山池就佔了一半。吃粗糧，穿破舊的衣服，不經營產業。有一次乘船，從沮水返回，裝載了一百五十石米，有人寄放了三十石米。等到到家后，寄放的人說：『我寄放了三十石，你有一百五十石。』庾詵沉默不語，任憑他拿走足夠的米。處理事情大都如此。武帝年輕時與庾詵交好，等到起兵時，任命他為平西府記室。到普通年間，詔令他擔任黃門侍郎，他都稱病不起。晚年尤其遵奉佛教，在住宅內設立道場，每天六個時辰禮拜懺悔，誦讀《法華經》，每天誦讀一遍。忽然在後半夜見到一位道人，自稱願公，容貌舉止非常奇異，呼喚庾詵
【English Translation】 English version: These two vows, coupled with a fondness for Chan meditation and tranquility, led to hesitation and indecision. Unable to resolve this on his own, he went to the Zhizhe Chan Monastery and created two lots (jiū, small balls or pieces of paper/bamboo with writing on them, used for drawing lots): one called 'Single-Minded Chan Meditation Lot' and the other called 'Reciting Sutras and Performing Myriad Good Deeds to Adorn the Pure Land Lot.' He silently prayed in his heart, saying, 'If among these two paths, there is one practice that will surely lead to accomplishment, it must be drawn seven times consecutively as proof.' Thereupon, he devoutly prayed to the Buddha and randomly drew lots. Surprisingly, he drew the 'Reciting Sutras and Performing Myriad Good Deeds to be Reborn in the Pure Land Lot' seven times in a row. Consequently, with a single-minded focus, he dedicated himself to cultivating the Pure Land practice. He then traveled with his staff to Tianzhu Peak in Jinhua, where he recited sutras for three years. In his meditative visions, he saw Guanyin (Avalokiteśvara) pouring nectar into his mouth, and from that moment on, he developed the eloquence of Guanyin. He initially resided at Xuedou Mountain and was later invited to be the abbot of Yongming Monastery. His disciples often numbered two thousand, and they had one hundred and eight daily tasks. Those who came to learn sought guidance on pointing directly to the mind as the core principle, with enlightenment as the ultimate resolution. Every evening, he would go to Biefeng to practice the Way and recite the Buddha's name. People nearby heard the sounds of conch shells, Dharma instruments, and heavenly music coming from the mountain. King Zhongyi exclaimed, 'Since ancient times, there has never been anyone who sought rebirth in the Western Pure Land with such sincerity.' He then built the Western Xiangyan Hall to fulfill the master's aspirations. On the twenty-sixth day of the second month in the eighth year of the Kaibao era of the Great Song Dynasty, he arose in the morning, burned incense, and informed the assembly. He then sat in the lotus position and passed away.
Biography of Yu Shen (shēn), the Chaste Gentleman of Liang
Yu Shen, styled Yanbao, was a native of Xinye. From a young age, he was exceptionally intelligent, thoroughly versed in classics, histories, and the works of various schools of thought. Moreover, he excelled in chess, mathematics, and mechanical skills, surpassing his contemporaries. However, his nature was simple and unadorned, and he particularly loved forests and springs. Of his ten-mu residence, half was occupied by mountain ponds. He ate simple vegetarian food, wore worn-out clothes, and did not engage in managing property. Once, while traveling by boat, he was returning from the Ju River, carrying one hundred and fifty shi of rice. Someone entrusted him with carrying thirty shi. Upon arriving home, the person who had entrusted the rice said, 'I entrusted you with thirty shi, and you have one hundred and fifty shi.' Yu Shen remained silent and allowed him to take as much rice as he needed. He handled matters in a similar manner in general. Emperor Wu had been friends with Yu Shen in his youth, and when he raised an army, he appointed him as the secretary of the Pingxi government. During the Putong era, he was summoned to serve as a Yellow Gate Attendant, but he declined due to illness. In his later years, he particularly revered Buddhism, establishing a Dharma practice hall in his residence, performing repentance rituals six times a day, and reciting the Lotus Sutra once daily. Suddenly, in the latter part of the night, he saw a Daoist, who called himself Yuan Gong, whose appearance and demeanor were very unusual, calling out to Yu Shen.
為上行先生。授香而去。大通四年因寢。忽夢覺曰。愿公復來。不可久住。言終而亡。年七十八。舉室咸聞空中唱上行先生已生彌陀凈域矣。武帝聞而敬之。謚號貞節處士。以顯高烈(見南史)。
大宋無為子楊提刑傳
公諱杰字次公。無為郡人。道號無為子。雄才俊邁。年少登科。官至尚書主客郎。提點兩浙刑獄事。而又尊崇佛法。明悟禪宗。江西臨濟下棒喝承當之輩。猶謂常流。復闡楊彌陀教觀。接誘方來。括其所談。乃謂。眾生根有利鈍。其近而易知。簡而易行者。唯西方凈土也。但能一心觀念。總攝散心。仗彌陀願力。直超安養。更無他趣。決取成功矣。龍樹所謂易行之道。依他力故也。公作天臺十疑論序。王古直指凈土決疑集序。法寶僧監彌陀寶閣記。安樂國三十贊。備陳西方要津。誠為萬世往生龜鑑矣。公有輔道集。專紀佛乘。東坡作序。其略曰。無為子宿稟靈機遍參知識。凡所謂具爍迦羅眼者。次公目擊而道存焉。公晚年作監司郡守。乃畫丈六彌陀尊像。隨行觀念。至壽終時。感佛來迎。端坐而化。辭世頌曰。生亦無可戀。死亦無可舍。太虛空中之乎者也。將錯就錯。西方極樂。宣和中有荊王夫人神遊凈土。見公坐蓮華上。則往生必矣。然則本朝士大夫洪贊凈方。入正定聚者。唯公洎王敏
【現代漢語翻譯】 現代漢語譯本：上行先生，接受香供后離去。大通四年，因臥病在床，忽然夢中醒來說：『希望您再來，不可久留。』說完就去世了，享年七十八歲。全家人都聽到空中唱道：『上行先生已經往生到彌陀凈土了。』武帝聽聞后非常敬佩他，賜謚號為『貞節處士』，以彰顯他的高尚品德（見《南史》）。
大宋無為子楊提刑傳
楊公，名杰，字次公，是無為郡人，道號無為子。他才華橫溢，年少就考中進士，官至尚書主客郎，提點兩浙刑獄事。而且他還尊崇佛法，明悟禪宗。認為江西臨濟宗下那些動輒棒喝的人，不過是平常之輩。他進一步闡揚楊彌陀的教觀，接引前來求教的人。概括他所談的內容，就是說：眾生的根器有利有鈍，其中最容易理解、最簡單易行的，就是西方凈土法門。只要能夠一心念佛，總攝散亂的心，憑藉彌陀佛的願力，就能直接超越到安養凈土，沒有其他的途徑，一定可以成功。這就像龍樹菩薩所說的易行道，是依靠他力的緣故。楊公著有《天臺十疑論序》、《王古直指凈土決疑集序》、《法寶僧監彌陀寶閣記》、《安樂國三十贊》，詳細陳述了往生西方的要點，實在是萬世往生的寶貴借鑑。楊公還有《輔道集》，專門記載佛法，蘇東坡為之作序，大意是說：無為子天生具有靈性，廣泛參訪善知識，凡是那些具有爍迦羅眼（śakrāṇām-cakṣu，能辨別真偽的眼睛）的人，次公都能親眼見到並領會其中的道理。楊公晚年擔任監司郡守，於是畫了一尊丈六高的彌陀佛像，隨身攜帶並觀想。到臨終時，感應到佛來迎接，端坐而化。辭世頌說：生也沒有什麼可留戀的，死也沒有什麼可捨棄的。太虛空中之乎者也，將錯就錯。西方極樂。宣和年間，有荊王夫人神遊凈土，見到楊公坐在蓮花上，那麼他往生西方是必然的了。如此說來，本朝士大夫中大力讚揚凈土法門，進入正定聚（avaivartika-bhūmi，不退轉地）的人，只有楊公和王敏。
【English Translation】 English version: Master Shangxing, after receiving incense offerings, departed. In the fourth year of Datong, due to illness, he suddenly awoke from a dream and said, 'I hope you will come again, do not stay long.' After saying this, he passed away at the age of seventy-eight. The whole family heard a voice in the air saying, 'Master Shangxing has been reborn in the Pure Land of Amitābha.' Emperor Wu, upon hearing this, greatly admired him and posthumously bestowed the title 'Chaste and Steadfast Recluse' to honor his noble character (see the History of the Southern Dynasties).
Biography of Yang the Investigator, Wuweizi of the Great Song Dynasty
Master Yang, named Jie, courtesy name Cigong, was a native of Wuwei Prefecture, with the Daoist name Wuweizi. He was exceptionally talented and passed the imperial examination at a young age, rising to the position of Vice Minister of the Ministry of Personnel and Chief Investigator of Criminal Affairs in Liangzhe. Moreover, he revered the Buddha Dharma and clearly understood Chan Buddhism. He considered those who readily used shouts and blows in the Linji (Rinzai) school of Jiangxi to be ordinary. He further expounded the teachings and views of Yang Amitābha, guiding those who came seeking instruction. Summarizing what he taught, he said: 'Sentient beings have varying capacities, and the easiest to understand and practice is the Western Pure Land. If one can single-mindedly recite the Buddha's name, gathering in scattered thoughts, relying on the power of Amitābha's vows, one can directly transcend to the Land of Bliss, with no other path, and surely achieve success.' This is like the Easy Path described by Nāgārjuna (Longshu), which relies on other-power. Master Yang wrote prefaces to the Ten Doubts on Tiantai, Wang Gu's Direct Pointing to the Pure Land Resolving Doubts, Record of the Amitābha Treasure Pavilion of the Dharma Treasure Monk Supervisor, and Thirty Praises of the Land of Peace and Bliss, elaborating on the essential points for rebirth in the West, truly serving as a valuable guide for rebirth for all ages. Master Yang also had a collection called Aiding the Path, which exclusively recorded the Buddha Dharma, with a preface written by Su Dongpo, which roughly stated: Wuweizi was born with spiritual insight and widely visited knowledgeable teachers. All those who possessed the śakrāṇām-cakṣu (eyes of Śakra, able to discern truth from falsehood), Cigong could personally witness and comprehend their meaning. In his later years, while serving as a supervisor and prefect, Master Yang painted a sixteen-foot-tall image of Amitābha Buddha, carrying it with him for contemplation. At the time of his death, he sensed the Buddha coming to greet him, and he passed away while sitting upright. His farewell verse said: 'Life has nothing to be attached to, death has nothing to be abandoned. In the empty sky, the particles of dust, taking the wrong path to the right one. The Western Land of Ultimate Bliss.' During the Xuanhe period, the Lady of Prince Jing traveled to the Pure Land in spirit and saw Master Yang sitting on a lotus flower, so his rebirth in the West is certain. Thus, among the scholar-officials of this dynasty who greatly praised the Pure Land Dharma and entered the avaivartika-bhūmi (stage of non-retrogression), there were only Master Yang and Wang Min.
仲侍郎二人而已。豈非天欲久其道世必生其人者歟。
大宋光州王司士傳
光州司士參軍王仲回無為郡人。因陳本郡圩[塌-羽+于]水利。大司農考得其實。請于朝廷。推恩乃有是命。其為性信厚。未嘗與人較短長。頗通算數之學。而至老手不釋卷天衣懷禪師。住鐵佛道場時。亦嘗請問。而鄉里以善人歸之。熙寧末年(予)扶護先妣長壽太君喪。歸葬故里。得暇閱大藏教典。因以凈土妙緣。舉示老舊。司士是時已能誠信嚮慕。但未具深心爾。至元祐初(予)自省闈乞守丹揚。待次錦繡溪上。司士時見訪叩請。未嘗拒也。問曰。經典多教念彌陀生凈土。祖師則云。心即是凈土不用更求生西方。其不同何也。答曰。實際理地。無佛無眾生。無樂無苦。無壽無夭。又何凈穢之有。豈得更以生不生為心耶。此以理奪事也。然而處此界者。是眾生乎是佛乎。若是佛境。則非眾生。又何苦樂壽夭凈穢之有哉。試自忖思。或未出眾生之境。則安可不信教典至心念彌陀而求生凈土哉。凈則非穢。樂則無苦。壽則無夭矣。于無念中起念。于無生中求生。此以事奪理也。故維摩經曰。雖知諸佛國及與眾生空。而常修凈土。教化于群生。正謂是也。又問。如何得念不間斷。答曰。一信之後。更不再疑。即是不間斷也。司士忻躍
【現代漢語翻譯】 現代漢語譯本：只有仲侍郎這二人而已。這難道不是上天想要長久地延續佛法，所以世間必定會產生這樣的人嗎？
大宋光州王司士傳
光州司士參軍王仲回是無為郡人。因為陳述本郡圩田的水利情況，大司農考察后認為屬實，便向朝廷請求，於是朝廷便下達了相關的命令。他為人誠實厚道，從不與人計較長短。頗通曉算術之學，而且到老都手不釋卷。天衣懷禪師住在鐵佛道場時，也曾向他請教。鄉里人都把他看作是善人。熙寧末年，我扶送先母長壽太君的喪事，回鄉安葬。得空閑閱讀大藏經，於是用凈土的微妙因緣，開示老朋友。司士當時已經能夠誠信地嚮往和仰慕凈土，但還沒有具備深刻的信心。到元祐初年，我從省闈請求到丹揚做官，在錦繡溪邊等待上任。司士時常來拜訪請教，我從不拒絕。他問道：『經典大多教人唸誦彌陀佛以求生凈土，而祖師則說：『心即是凈土，不用再求生西方。』這有什麼不同呢？』我回答說：『在實際的理體上，沒有佛也沒有眾生，沒有快樂也沒有痛苦，沒有長壽也沒有夭折，又哪裡有什麼清凈和污穢之分呢？怎麼能再以生或不生作爲念頭呢？這是以理來否定事。然而，處在這個世界上的，是眾生呢還是佛呢？如果是佛的境界，那就不是眾生，又哪裡會有苦樂壽夭凈穢之分呢？你自己好好想想。或許你還沒有超出眾生的境界，那麼怎麼可以不相信經典，至誠懇切地念誦彌陀佛，而求生凈土呢？清凈就沒有污穢，快樂就沒有痛苦，長壽就沒有夭折了。在沒有念頭中生起念頭，在沒有生中求得生，這是以事來否定理。』所以《維摩經》說：『雖然知道諸佛國土以及眾生都是空性的，但仍然常常修習凈土，教化眾生。』說的就是這個道理。』他又問：『如何才能做到唸佛不間斷呢？』我回答說：『一旦生起信心之後，就再也不懷疑，這就是不間斷。』司士聽后非常高興。
【English Translation】 English version: Only these two Attendant Ministers Zhong. Isn't it that Heaven desires to prolong its doctrine, and the world will surely produce such people?
Biography of Wang Sishi of Guang Prefecture, Great Song Dynasty
Wang Zhonghui, the Sishi Military Advisor of Guang Prefecture, was a native of Wuwei County. Because he reported on the water conservancy of the embanked fields in his county, the Grand Minister of Agriculture verified its truth and requested it from the imperial court. Thus, the imperial court issued the relevant orders. He was honest and kind by nature, never arguing with others over trivial matters. He was quite knowledgeable in mathematics and never put down his books even in his old age. When Zen Master Huai of Tianyi resided at the Iron Buddha Temple, he also consulted him. The villagers regarded him as a good person. In the late Xining era, I escorted my late mother, the Great Lady of Longevity, back to our hometown for burial. Taking the opportunity, I read the Great Treasury of Scriptures and used the wonderful causes and conditions of the Pure Land to enlighten old friends. At that time, Sishi was already able to sincerely yearn for and admire the Pure Land, but he did not yet possess deep faith. In the early Yuanyou era, I requested to serve as an official in Danyang from the provincial examinations, waiting for my appointment by the Brocade Stream. Sishi often visited and asked for guidance, and I never refused. He asked: 'The scriptures mostly teach people to recite Amitabha Buddha (Mi Tuo Fo) [Amitabha Buddha] to seek rebirth in the Pure Land, but the patriarchs say: 'The mind itself is the Pure Land, there is no need to seek rebirth in the Western Paradise.' What is the difference?' I replied: 'In the realm of actual principle, there is neither Buddha nor sentient beings, neither happiness nor suffering, neither longevity nor premature death. Where is there any purity or defilement? How can one take birth or non-birth as a thought? This is using principle to negate phenomena. However, those who are in this world, are they sentient beings or Buddhas? If it is the realm of Buddha, then it is not sentient beings. Where would there be suffering, happiness, longevity, premature death, purity, or defilement? Think about it yourself. Perhaps you have not yet transcended the realm of sentient beings, then how can you not believe in the scriptures, sincerely recite Amitabha Buddha, and seek rebirth in the Pure Land? Purity has no defilement, happiness has no suffering, longevity has no premature death. To generate thoughts in the absence of thoughts, to seek birth in the absence of birth, this is using phenomena to negate principle.' Therefore, the Vimalakirti Sutra (Wei Mo Jing) [Vimalakirti Sutra] says: 'Although knowing that the Buddha lands and sentient beings are empty, one still constantly cultivates the Pure Land and teaches sentient beings.' This is exactly what it means.' He then asked: 'How can one achieve uninterrupted mindfulness of the Buddha?' I replied: 'Once faith arises, never doubt again, and that is uninterrupted.' Sishi was overjoyed upon hearing this.
而去。至二年十二月旦之夕(予)守丹揚。忽夢司士云。向蒙指示凈土。今已得生。特來相謝。乃再拜而出。翌日因召丹徒令陳安止語其夢。蓋陳令深信凈土故也。其後得司士之子術哀訃。乃司士未亡前七日。預知時至。與鄉舊為別。吾弟(作)亦在坐。屢發見謝之語。是知司士決生凈土矣。元祐四年四月八日無為子(杰)記。
次公此傳誠不可棄。但論事理相奪。未若臺宗所謂圓觀事理一念具足也。其言一信不疑。即是不間斷者。司士轉身只此一則語。昔善導化人有曰。若人慾速得往生。應起無間修。所謂恭敬禮拜稱名讚歎憶念觀察迴向發願心心相續。不以餘業相間故。曰無間修。又若貪瞋癡來間者。但隨犯隨懺。不令隔念隔日隔時。常使清凈亦名無間修。若能畢命。誓不中止。決定往生。此文出大藏集諸經禮懺儀群字函。次公閱藏。以凈土緣。舉示司士。非若是乎。
大宋錢唐胡宣義傳
宣義諱闉字達夫胡侍郎之子。性識聰敏。心地通圓。唯專書史。尤樂吟詠。晚年致政西湖。日有游從之樂。胸襟平夷。出處簡率。其于佛乘。雖已信向。曾未專修。一日其子告清照律師云。大人感疾。請師垂訪。師往見之曰(慧亨)平生與達夫相善。未曾語及末後一著大事。豈可不知安身立命之處乎。達夫曰。
【現代漢語翻譯】 現代漢語譯本：然後他離開了。到了二年十二月的元旦之夜，我守在丹陽。忽然夢見司士說：『先前蒙您指示凈土（指阿彌陀佛的清凈國土），現在我已經得以往生。特地來向您道謝。』於是再次拜謝而出。第二天，我因此召來丹徒縣令陳安止，告訴他這個夢。因為陳縣令深信凈土的緣故。之後得到司士的兒子術哀的訃告，才知道司士在去世前七天，預先知道時辰將到，與鄉里的老朋友們告別。我的弟弟（作）也在座，（司士）屢次發出感謝的話語。由此可知司士確實往生凈土了。元祐四年四月八日無為子（杰）記。 次公的這篇傳記確實不可拋棄。但論事理相奪，不如臺宗所說的圓觀事理一念具足。他所說的一信不疑，就是不間斷。司士轉身只此一則語。以前善導教化人說：『如果有人想要快速得以往生，應當發起無間修。』所謂恭敬禮拜、稱名讚歎、憶念觀察、迴向發願，心心相續，不以其他事務相間隔，所以叫做無間修。又如果貪瞋癡來干擾，就隨犯隨懺悔，不讓它隔念、隔日、隔時，常常保持清凈，也叫做無間修。如果能夠畢命，發誓不中止，決定往生。這段文字出自大藏集諸經禮懺儀群字函。次公閱讀藏經，因為凈土的因緣，舉示給司士，不是這樣嗎？ 大宋錢塘胡宣義傳 宣義，名闉，字達夫，是胡侍郎的兒子。天性聰敏，心地通達圓融，只專注于書史，尤其喜歡吟詠。晚年辭官隱居西湖，每天都有遊玩享樂的樂趣。胸懷坦蕩，出世入世都很簡樸率真。他對於佛法，雖然已經信奉嚮往，卻未曾專心修行。有一天，他的兒子告訴清照律師說：『家父感到疾病，請法師前去探望。』律師前往拜訪，說：『（慧亨）我平生與達夫相交甚好，未曾談及末後一著大事，豈可不知道安身立命之處呢？』達夫說：
【English Translation】 English version: Then he departed. On the eve of the first day of the twelfth month of the second year, I was guarding Danyang. Suddenly, I dreamed that Sishi (a person's name) said, 'Previously, I was instructed by you about the Pure Land (referring to the pure land of Amitabha Buddha), and now I have been reborn there. I have come specifically to thank you.' Then he bowed again and left. The next day, I therefore summoned Chen Anzhi, the magistrate of Dantu, and told him about this dream, because Magistrate Chen deeply believed in the Pure Land. Later, I received the obituary from Sishi's son, Shu Ai, and learned that Sishi, seven days before his death, knew in advance that his time was approaching and bid farewell to the old friends in his village. My younger brother (Zuo) was also present, and (Sishi) repeatedly expressed words of gratitude. From this, it can be known that Sishi was indeed reborn in the Pure Land. Recorded by Wuweizi (Jie) on the eighth day of the fourth month of the fourth year of Yuanyou. This biography by Cigon is indeed not to be discarded. However, in terms of arguing about the conflict between phenomena and principle, it is not as good as what the Tiantai School calls the complete contemplation of phenomena and principle being fully present in a single thought. What he said, 'believing without doubt,' is what is uninterrupted. Sishi's turning around is only this one statement. In the past, Shandao (a Buddhist master) taught people, saying, 'If a person wants to be reborn quickly, they should initiate uninterrupted practice.' This means reverently bowing, reciting the name, praising, remembering, contemplating, dedicating merit, and making vows, with thoughts following one another without interruption, not being interrupted by other affairs, so it is called uninterrupted practice. Also, if greed, anger, and ignorance come to interfere, then repent as soon as you commit them, not letting them be separated by a thought, a day, or a time, always maintaining purity, which is also called uninterrupted practice. If one can do this until the end of life, vowing not to stop, one will definitely be reborn. This passage comes from the 'Collection of Various Sutras and Repentance Rituals' in the Great Treasury. Cigon read the scriptures and, because of the karmic connection with the Pure Land, showed it to Sishi. Isn't that so? Biography of Hu Xuanyi of Qiantang in the Great Song Dynasty Xuanyi, named Yin, styled Dafu, was the son of Vice Minister Hu. He was naturally intelligent, with a mind that was open and harmonious, focusing only on books and history, and especially enjoying poetry. In his later years, he retired to West Lake, enjoying the pleasure of traveling and recreation every day. He had a broad mind and was simple and unpretentious in both his worldly and spiritual life. Although he already believed in and yearned for Buddhism, he had never practiced it diligently. One day, his son told Lawyer Qingzhao, 'My father is feeling ill, please visit him.' The lawyer went to visit and said, '(Huiheng) I have been on good terms with Dafu all my life, but I have never talked about the most important matter of the final moment. How can he not know where to settle his body and establish his life?' Dafu said:
心凈則土凈也。師曰。宣義時中曾有雜念染污否。答曰。既處世間。寧免雜念。師曰。若如此又安能心凈土凈耶。達夫即問。一稱阿彌陀佛。能滅八十億劫生死重罪何也。師曰。阿彌陀佛。據法華經。歷塵點劫修行。楞嚴經云。我憶往昔恒河沙劫。有佛出世。名無量光。阿彌陀佛。經爾許時成身成國。依正莊嚴。有大威德。有大誓願。光明神力不可思議。以是一稱萬德洪名。眾生無始八十億劫生死重罪。猶如赫日消于霜露矣。達夫遂大省悟。方知彌陀願力功勛如是。乃一心念佛。又累日請僧助念。律師宣白。稱胡公宣義。達夫即言。須稱胡闉之名。次日再請。其徒先往。律師后至。達夫問曰。此來何晚。已煩觀音勢至降臨甚久。師與大眾。尤加鄭重。稱佛之次。胡公安然而往。然則公享八十四壽。平日不曾修習。一旦病苦逼迫。無所依投之際。才聞彌陀法利。頓決疑情。便超樂國。所謂一念回光。立即翻邪為正。即此人也。知此道者。善繼前轍。庶不辜於今世也。
大宋龍舒居士王虛中傳
國學進士王日休字虛中。君自行之智。化他之悲。已見張于湖序文。茲不再述。公龍舒人。有凈土文。因以為號。其文盛行天下。修凈業者。莫不覽之。乾道中廬陵李彥弼。染時疾垂革。棺槨已備。忽夢一人神清貌古。
【現代漢語翻譯】 心清凈，則國土也就清凈。 師父問：『宣義（人名）在世時，是否曾有雜念污染？』 回答說：『既然身處世間，怎能免除雜念？』 師父說：『如果這樣，又怎能心凈土凈呢？』 達夫（人名）隨即問道：『一聲稱念阿彌陀佛（Amitabha，梵語，意為無量光、無量壽），能滅除八十億劫生死重罪，這是為什麼呢？』 師父說：『阿彌陀佛，根據《法華經》（Lotus Sutra）所說，經歷了塵點劫的修行。《楞嚴經》（Surangama Sutra）中說：我回憶往昔恒河沙劫，有佛出世，名為無量光，阿彌陀佛。經過如此長久的時間成就了佛身和佛國，依報和正報都莊嚴無比，具有大威德，有大誓願，光明神力不可思議。因此，一聲稱念這萬德洪名，眾生無始以來的八十億劫生死重罪，就好像太陽照耀下的霜露一樣消融了。』 達夫於是大徹大悟，才知道阿彌陀佛的願力功勛是如此的不可思議。於是他一心念佛，又連續幾天請僧人幫助唸佛。律師宣讀說：『稱念胡公宣義。』 達夫立刻說：『必須稱念胡闉（人名）的名字。』 第二天再次邀請僧人，他的徒弟先去了，律師後到。達夫問道：『這次來得為何這樣晚？已經麻煩觀音（Avalokitesvara，菩薩名）和勢至（Mahasthamaprapta，菩薩名）降臨很久了。』 師父和大眾，更加鄭重，稱念佛號之後，胡公安然往生。 這樣看來，胡公享年八十四歲，平日不曾修習，一旦病苦逼迫，無所依靠的時候，才聽到阿彌陀佛的法益，立刻斷除疑慮，便超脫到極樂世界。 這就是所謂的一念回光，立即轉邪為正的例子。 知道這個道理的人，要好好地繼承前人的道路，才不會辜負今生。 大宋龍舒居士王虛中（人名） 傳 國學進士王日休（人名），字虛中。您自行修持的智慧，化度他人的悲心，已經在張于湖（人名）的序文中看到了，這裡不再贅述。王日休是龍舒（地名）人，著有《凈土文》，因此用龍舒作為自己的號。他的文章盛行天下，修習凈土法門的人，沒有不閱讀的。 乾道年間，廬陵（地名）的李彥弼（人名），感染了時疫，生命垂危，棺材都已經準備好了，忽然夢見一個人，神情清朗，相貌古樸。 English version: A pure mind creates a pure land. The Master asked: 'When Xuan Yi (person's name) was alive, did he ever have defiled thoughts?' He replied: 'Since he lived in the world, how could he avoid defiled thoughts?' The Master said: 'If that's the case, how can one have a pure mind and a pure land?' Dafu (person's name) then asked: 'Why is it that one recitation of Amitabha Buddha's (Amitabha, Sanskrit, meaning immeasurable light, immeasurable life) name can eradicate the heavy sins of eighty billion kalpas of birth and death?' The Master said: 'According to the Lotus Sutra, Amitabha Buddha cultivated for kalpas as numerous as specks of dust. The Surangama Sutra says: I recall in the past, as many kalpas as the sands of the Ganges River, a Buddha appeared in the world named Immeasurable Light, Amitabha Buddha. After such a long time, he achieved Buddhahood and established his Buddha-land, with adornments of both the environment and the beings within it, possessing great power and virtue, and great vows. His light and spiritual power are inconceivable. Therefore, one recitation of this great and virtuous name can dissolve the heavy sins of eighty billion kalpas of birth and death, like frost and dew melting under the scorching sun.' Dafu then had a great awakening and realized the power and merit of Amitabha Buddha's vows were so inconceivable. He then single-mindedly recited the Buddha's name and asked monks to help him recite for several days. The Vinaya Master announced: 'Recite for Hu Gong Xuan Yi.' Dafu immediately said: 'You must recite the name of Hu Yun (person's name).' The next day, he invited the monks again, and his disciples arrived first, with the Vinaya Master arriving later. Dafu asked: 'Why are you so late? Avalokitesvara (Avalokitesvara, Bodhisattva's name) and Mahasthamaprapta (Mahasthamaprapta, Bodhisattva's name) have been here for a long time.' The Master and the assembly were even more solemn, and after reciting the Buddha's name, Hu Gong passed away peacefully. It seems that Hu Gong lived to the age of eighty-four, and although he had not cultivated in ordinary times, when he was afflicted by illness and had nothing to rely on, he heard the benefits of Amitabha Buddha's Dharma, immediately resolved his doubts, and was reborn in the Land of Ultimate Bliss. This is an example of what is called 'one thought of turning the light inward,' immediately transforming evil into righteousness. Those who know this principle should follow in the footsteps of the predecessors, so as not to fail this lifetime. Written by Wang Xuzhong (person's name), a lay Buddhist of Longshu during the Great Song Dynasty. Wang Rixiu (person's name), a Jinshi (successful candidate in the highest imperial examinations) of the Imperial Academy, whose courtesy name was Xuzhong. Your wisdom of self-cultivation and compassion for transforming others have already been seen in the preface by Zhang Yuhu (person's name), so I will not repeat them here. Wang Rixiu was from Longshu (place name) and wrote the 'Pure Land Essay,' so he used Longshu as his pen name. His essay was very popular throughout the world, and all those who cultivated the Pure Land Dharma read it. During the Qiandao era, Li Yanbi (person's name) of Luling (place name) contracted a seasonal epidemic and was on the verge of death. The coffin had already been prepared when he suddenly dreamed of a person with a clear spirit and ancient appearance.
【English Translation】 A pure mind creates a pure land. The Master asked: 'When Xuan Yi (person's name) was alive, did he ever have defiled thoughts?' He replied: 'Since he lived in the world, how could he avoid defiled thoughts?' The Master said: 'If that's the case, how can one have a pure mind and a pure land?' Dafu (person's name) then asked: 'Why is it that one recitation of Amitabha Buddha's (Amitabha, Sanskrit, meaning immeasurable light, immeasurable life) name can eradicate the heavy sins of eighty billion kalpas of birth and death?' The Master said: 'According to the Lotus Sutra, Amitabha Buddha cultivated for kalpas as numerous as specks of dust. The Surangama Sutra says: I recall in the past, as many kalpas as the sands of the Ganges River, a Buddha appeared in the world named Immeasurable Light, Amitabha Buddha. After such a long time, he achieved Buddhahood and established his Buddha-land, with adornments of both the environment and the beings within it, possessing great power and virtue, and great vows. His light and spiritual power are inconceivable. Therefore, one recitation of this great and virtuous name can dissolve the heavy sins of eighty billion kalpas of birth and death, like frost and dew melting under the scorching sun.' Dafu then had a great awakening and realized the power and merit of Amitabha Buddha's vows were so inconceivable. He then single-mindedly recited the Buddha's name and asked monks to help him recite for several days. The Vinaya Master announced: 'Recite for Hu Gong Xuan Yi.' Dafu immediately said: 'You must recite the name of Hu Yun (person's name).' The next day, he invited the monks again, and his disciples arrived first, with the Vinaya Master arriving later. Dafu asked: 'Why are you so late? Avalokitesvara (Avalokitesvara, Bodhisattva's name) and Mahasthamaprapta (Mahasthamaprapta, Bodhisattva's name) have been here for a long time.' The Master and the assembly were even more solemn, and after reciting the Buddha's name, Hu Gong passed away peacefully. It seems that Hu Gong lived to the age of eighty-four, and although he had not cultivated in ordinary times, when he was afflicted by illness and had nothing to rely on, he heard the benefits of Amitabha Buddha's Dharma, immediately resolved his doubts, and was reborn in the Land of Ultimate Bliss. This is an example of what is called 'one thought of turning the light inward,' immediately transforming evil into righteousness. Those who know this principle should follow in the footsteps of the predecessors, so as not to fail this lifetime. Written by Wang Xuzhong (person's name), a lay Buddhist of Longshu during the Great Song Dynasty. Wang Rixiu (person's name), a Jinshi (successful candidate in the highest imperial examinations) of the Imperial Academy, whose courtesy name was Xuzhong. Your wisdom of self-cultivation and compassion for transforming others have already been seen in the preface by Zhang Yuhu (person's name), so I will not repeat them here. Wang Rixiu was from Longshu (place name) and wrote the 'Pure Land Essay,' so he used Longshu as his pen name. His essay was very popular throughout the world, and all those who cultivated the Pure Land Dharma read it. During the Qiandao era, Li Yanbi (person's name) of Luling (place name) contracted a seasonal epidemic and was on the verge of death. The coffin had already been prepared when he suddenly dreamed of a person with a clear spirit and ancient appearance.
以手案摩肢體。弼驚問。答曰。予龍舒居士也。弼因以疾告。公曰。汝起食白粥即差矣。又曰。汝還記闕仲雅教汝捷徑否。弼曰。每日唸佛不輟。弼覺因索白粥食之。病果愈。后見公畫像。儼如夢睹弼敬重公。稱生死骨肉。遂遣子侄遠從其學。一日忽回曰。居士于某夜講書。罷如常禮念。至三鼓忽厲聲。稱阿彌陀佛數聲。唱言佛來接我。屹然立化。邦人此夜。有夢二青衣引公西行者。又三日前遍別道友。勉進凈業。有不復相見之語。噫自非了唯心本性之道。達生死變化之數。不臻於是。或疑李之夢因想以成。弼曰。其指白粥愈病。又安可欺哉。時丞相益國公周(必大)睹君奇蹟。製爲之贊曰。皇皇然而無求。惕惕然而無憂。閔頹風之將墜。攬眾善以同流。導之以仁義之原。誘之以寂滅之樂。世知其有作。而莫識其無為。故中道奄然。而示人以真覺。李君謹愿。無以報德。遂刊公像並事蹟以傳遠。自是廬陵家家供事之。后九年盰眙軍有信士聶允迪。欽公景行超卓。宜以置之不朽。故勒石于報恩彌陀殿。至慶元四年。越有致政簽判曾公迅。覺世虛幻。清凈自居。仰止龍舒志圖西邁。頃以兄宦遊得茲石刻。且欲人人思齊。因洊鋟木佈於江浙。其善誘之心。誠與王君相表裡(宗曉)一日扣公室。即蒙出示。因摭始末。用傳不朽
【現代漢語翻譯】 現代漢語譯本：他用手在我的肢體上按摩。我（弼）感到驚訝並詢問。他回答說：『我是龍舒居士（王日休的稱號）。』我便向他訴說我的疾病。他說：『你起來喝些白粥就會好了。』又說：『你還記得闕仲雅教你的捷徑嗎？』我回答說：『每日唸佛不間斷。』我感覺飢餓，便索要白粥食用，病果然痊癒。後來我見到他的畫像，和他夢中所見一模一樣，我敬重他，稱他為生死之交。於是派遣子侄們遠道跟隨他學習。一天，子侄們忽然回來稟告說：『居士在某夜講書，結束后如常禮念，到三更時分忽然厲聲稱念『阿彌陀佛』數聲，唱言『佛來接我』，便屹然站立而化去。』當地人在這夜，有人夢見兩個青衣童子引導他向西方而去。又在此前三天，他遍別道友，勉勵大家精進凈業，有不再相見的言語。唉！如果不是通達唯心本性的道理，瞭解生死變化的規律，是不能達到這種境界的。』有人懷疑我的夢是因思念而成的。我說：『他指點我喝白粥治好病，這又怎麼能欺騙呢？』當時丞相益國公周必大（人名）目睹了他的奇蹟，為他作贊說：『光明磊落而無所求，警惕謹慎而無憂慮。憐憫頹廢的風氣將要墜落，聚集各種善行以共同匡正。用仁義的根源來引導，用寂滅的快樂來誘導。世人知道他有所作為，卻不瞭解他的無為。所以用中道的方式安然離去，而向人們展示真正的覺悟。』李君（李允迪）虔誠恭敬，無以報答他的恩德，於是刊印他的畫像和事蹟以流傳遠方。從此，廬陵（地名）家家戶戶都供奉他。九年後，盱眙軍（地名）有信士聶允迪，欽佩他高尚的品行超凡脫俗，應該將他的事蹟置於不朽。所以在報恩彌陀殿（寺廟名）刻石紀念。到慶元四年，致仕簽判曾公迅（人名），覺悟世間虛幻，以清凈自居，仰慕龍舒居士（王日休）的志向，圖謀往生西方。近來因兄長做官遊歷，得到這塊石刻，並且希望人人都能傚法他，於是多次雕版印刷，在江浙一帶廣為流傳。他善於引導人心的精神，實在與王日休（龍舒居士）相表裡。』宗曉（人名）一天拜訪曾公迅的住所，立刻蒙他出示石刻。因此我收集始末，用以流傳不朽。 English version: He massaged my limbs with his hands. I (Bi) was surprised and asked. He replied, 'I am Layman Longshu (Wang Rixiu's title).' I then told him about my illness. He said, 'You will get better if you get up and eat some white porridge.' He also said, 'Do you still remember the shortcut that Que Zhongya taught you?' I replied, 'I recite the Buddha's name every day without ceasing.' I felt hungry, so I asked for white porridge to eat, and my illness was indeed cured. Later, when I saw his portrait, it was exactly as I had seen him in my dream. I respected him and called him a friend in life and death. So I sent my sons and nephews to follow him to study from afar. One day, my sons and nephews suddenly returned and reported, 'The Layman lectured on the scriptures on a certain night, and after it was over, he recited as usual. At the third watch of the night, he suddenly loudly recited 'Amitabha Buddha' several times, and chanted 'The Buddha is coming to receive me,' and then he stood upright and passed away.' On this night, some people in the local area dreamed that two green-clad children were guiding him to the West. And three days before this, he bid farewell to his fellow practitioners, encouraging everyone to diligently cultivate the Pure Land practice, with words implying that they would not meet again. Alas! If one does not understand the principle of the mind-only nature and understand the laws of the changes of life and death, one cannot reach this state.' Someone suspected that my dream was caused by my thoughts. I said, 'He instructed me to drink white porridge to cure my illness, how could this be a deception?' At that time, Prime Minister Duke Yiguo Zhou Bida (person's name) witnessed his miracle and wrote a eulogy for him, saying: 'Bright and upright and without seeking, vigilant and cautious and without worry. Pitying the declining customs that are about to fall, gathering all kinds of good deeds to correct them together. Guiding with the source of benevolence and righteousness, inducing with the joy of Nirvana. The world knows that he has done something, but does not understand his non-action. Therefore, he departed peacefully in the Middle Way, and showed people true enlightenment.' Li Jun (Li Yundi) was pious and respectful, and had no way to repay his kindness, so he printed his portrait and deeds to spread them far and wide. From then on, every household in Luling (place name) worshiped him. Nine years later, Nie Yundi, a faithful man in Xuyi Army (place name), admired his noble character as being extraordinary and should place his deeds in immortality. Therefore, he carved a stone in the Baoen Amitabha Hall (temple name) to commemorate him. In the fourth year of Qingyuan, Zeng Gongxun (person's name), a retired judge, realized the illusion of the world and lived in purity, admiring the ambition of Layman Longshu (Wang Rixiu) and planning to be reborn in the West. Recently, because his elder brother was an official and traveled around, he obtained this stone carving, and hoped that everyone could emulate him, so he repeatedly printed it and spread it widely in the Jiangzhe area. His spirit of being good at guiding people's hearts is really consistent with Wang Rixiu (Layman Longshu).' Zong Xiao (person's name) visited Zeng Gongxun's residence one day, and he was immediately shown the stone carving. Therefore, I collected the beginning and end of the matter to spread it for immortality.
【English Translation】 He massaged my limbs with his hands. I (Bi) was surprised and asked. He replied, 'I am Layman Longshu (Wang Rixiu's title).' I then told him about my illness. He said, 'You will get better if you get up and eat some white porridge.' He also said, 'Do you still remember the shortcut that Que Zhongya taught you?' I replied, 'I recite the Buddha's name every day without ceasing.' I felt hungry, so I asked for white porridge to eat, and my illness was indeed cured. Later, when I saw his portrait, it was exactly as I had seen him in my dream. I respected him and called him a friend in life and death. So I sent my sons and nephews to follow him to study from afar. One day, my sons and nephews suddenly returned and reported, 'The Layman lectured on the scriptures on a certain night, and after it was over, he recited as usual. At the third watch of the night, he suddenly loudly recited 'Amitabha Buddha' several times, and chanted 'The Buddha is coming to receive me,' and then he stood upright and passed away.' On this night, some people in the local area dreamed that two green-clad children were guiding him to the West. And three days before this, he bid farewell to his fellow practitioners, encouraging everyone to diligently cultivate the Pure Land practice, with words implying that they would not meet again. Alas! If one does not understand the principle of the mind-only nature and understand the laws of the changes of life and death, one cannot reach this state.' Someone suspected that my dream was caused by my thoughts. I said, 'He instructed me to drink white porridge to cure my illness, how could this be a deception?' At that time, Prime Minister Duke Yiguo Zhou Bida (person's name) witnessed his miracle and wrote a eulogy for him, saying: 'Bright and upright and without seeking, vigilant and cautious and without worry. Pitying the declining customs that are about to fall, gathering all kinds of good deeds to correct them together. Guiding with the source of benevolence and righteousness, inducing with the joy of Nirvana. The world knows that he has done something, but does not understand his non-action. Therefore, he departed peacefully in the Middle Way, and showed people true enlightenment.' Li Jun (Li Yundi) was pious and respectful, and had no way to repay his kindness, so he printed his portrait and deeds to spread them far and wide. From then on, every household in Luling (place name) worshiped him. Nine years later, Nie Yundi, a faithful man in Xuyi Army (place name), admired his noble character as being extraordinary and should place his deeds in immortality. Therefore, he carved a stone in the Baoen Amitabha Hall (temple name) to commemorate him. In the fourth year of Qingyuan, Zeng Gongxun (person's name), a retired judge, realized the illusion of the world and lived in purity, admiring the ambition of Layman Longshu (Wang Rixiu) and planning to be reborn in the West. Recently, because his elder brother was an official and traveled around, he obtained this stone carving, and hoped that everyone could emulate him, so he repeatedly printed it and spread it widely in the Jiangzhe area. His spirit of being good at guiding people's hearts is really consistent with Wang Rixiu (Layman Longshu).' Zong Xiao (person's name) visited Zeng Gongxun's residence one day, and he was immediately shown the stone carving. Therefore, I collected the beginning and end of the matter to spread it for immortality.
云。
大宋明州朱氏如一傳
橘洲禪師寶曇
始(余)東歸。過所謂羅睺羅道場者。至起信堂。有比丘語(余)曰。寺有勝事。子知之不(余)顧堂下四檜曰。得非歲寒面目尚無恙乎。比丘曰不然。引(余)登懺摩之堂。發一函視之。即刺繡妙蓮華七軸也(余)方合十指爪。嘆未曾有。比丘曰。此薛君之室。道人朱氏法名如一之所作也。朱即欽成皇后淵聖中宮兩世之侄。自歸於薛。視世故如塵泥。年二十餘。即告其夫。清凈自適。道裝素服。潔齋如也。嘗以黃絹。命經生書是經。手以碧茸繡其上。線蹊針孔去來綿密。無有間斷。如筆既試。如墨新干。閱十年而後有成。復繡彌陀觀音。無異繪畫。自經首題。敬致八萬四千拜。一句一字。凡唱禮者三。法華之文幾數萬言。三月而能皆誦。閱華嚴般若楞嚴圓覺。亦翻水千偈。余經可知嘗鋟木為圖。勸人誦阿彌陀。擘窠婁書。滿十萬聲而止。所化之數僅二十萬人。道人則旦旦誦之。莫夜叩之。無一豪惰意。尤喜禪悅。結廬于墓。一室事佛。一室宴坐。一室書經。一婢供齋蔬與同甘苦。雖然丈夫。有所不能堪也。今年春盡易故奩具。為三日會。會道俗以萬計。飯千苾芻。為寶幢貯法華同唸佛人姓名。迎歸是寺。城內外歡動。傾士大夫之室。莫不聳觀。十二月
【現代漢語翻譯】 現代漢語譯本：
大宋明州朱氏如一傳
橘洲禪師寶曇
當初我（余）從東方返回，路過所謂的羅睺羅（Rāhula，佛陀之子）道場，到達起信堂。有一位比丘（bhikkhu，佛教僧侶）對我說：『寺廟裡有殊勝的事情，您知道嗎？』我（余）看了看堂下的四棵檜樹說：『莫非是歲寒時節，它們的風貌還安然無恙嗎？』比丘說不是，於是領我（余）登上懺摩之堂，打開一個箱子讓我看，原來是刺繡的《妙法蓮華經》七卷。我（余）便合起十指，讚歎從未見過這樣的景象。比丘說：『這是薛君的妻子，道人朱氏，法名如一所作。』朱氏是欽成皇后和淵聖中宮兩代皇后的侄女。自從嫁給薛君后，她視世俗之事如塵土。二十多歲時，就告訴她的丈夫，要清凈自適，於是身穿道裝素服，保持潔凈的齋戒。她曾經用黃絹，命經生書寫這部經，然後親手用碧色的細絨在上面刺繡，線跡針孔來回綿密，沒有間斷，如同筆剛試過，墨水剛乾一樣。花了十年才完成。又繡了阿彌陀佛（Amitābha）和觀音菩薩（Avalokiteśvara），與繪畫沒有差別。從經文的開頭，她就恭敬地行八萬四千拜，一句一字都如此。凡是唱禮的人有三個。《法華經》的文字有幾萬字，她三個月就能全部背誦。閱讀《華嚴經》（Avataṃsaka Sūtra）、《般若經》（Prajñāpāramitā Sūtra）、《楞嚴經》（Śūraṅgama Sūtra）、《圓覺經》（Perfect Enlightenment Sūtra），也像流水一樣背誦千偈，其他的經書可以想見。她曾經雕刻木頭製作影象，勸人誦唸阿彌陀佛，用大字書寫，滿了十萬聲才停止。所教化的人數接近二十萬。道人每天早晚都誦唸佛經，沒有絲毫懈怠。尤其喜歡禪悅，在墓地結廬而居，一間屋子事奉佛，一間屋子宴坐，一間屋子書寫佛經，一個婢女供養齋飯蔬菜，與她同甘共苦。即使是男子漢，也有不能忍受的。今年春天，她變賣了舊的嫁妝，舉辦了三日法會，參加的道士和俗人有上萬人，供養了一千位比丘，用寶幢貯藏書寫的《法華經》和唸佛人的姓名，迎回這座寺廟。城內外都歡欣鼓舞，達官貴人的家室，沒有不出來觀看的。十二月
【English Translation】 English version:
The Biography of Zhu Shi Ruyi of Mingzhou, Great Song Dynasty
Chan Master Baotan of Orange Isle
Initially, I (Yu) returned from the East and passed by the so-called Rāhula (Buddha's son) Monastery, arriving at Qixin Hall. A bhikkhu (Buddhist monk) said to me (Yu), 'There is a remarkable event at the temple, are you aware of it?' I (Yu) looked at the four cypress trees below the hall and said, 'Could it be that their appearance remains unharmed even in the cold of winter?' The bhikkhu said no, and led me (Yu) to the Hall of Repentance, opening a case for me to see. It turned out to be seven scrolls of the embroidered 'Wonderful Lotus Sutra'. I (Yu) then joined my palms and praised that I had never seen such a sight. The bhikkhu said, 'This was made by the wife of Xue Jun, the Daoist Zhu Shi, whose Dharma name is Ruyi.' Zhu was the niece of two empresses, Qincheng and Yuansheng Zhonggong. Since marrying Xue Jun, she regarded worldly affairs as dust. In her twenties, she told her husband that she wanted to be pure and at ease, so she wore Daoist robes and plain clothes, maintaining a clean fast. She once used yellow silk, ordering a scribe to write this sutra, and then personally embroidered it with green velvet, the stitches being dense and meticulous, without interruption, as if the brush had just been tested and the ink had just dried. It took ten years to complete. She also embroidered Amitābha (Buddha of Infinite Light) and Avalokiteśvara (Bodhisattva of Compassion), which were no different from paintings. From the beginning of the sutra, she respectfully performed 84,000 prostrations, one sentence and one word at a time. There were three people who chanted the liturgy. The text of the 'Lotus Sutra' consisted of tens of thousands of words, and she could recite it all in three months. She also recited the Avataṃsaka Sūtra (Flower Garland Sutra), Prajñāpāramitā Sūtra (Perfection of Wisdom Sutra), Śūraṅgama Sūtra (Heroic March Sutra), and Perfect Enlightenment Sūtra (Yuanjue Sutra) like flowing water, reciting thousands of verses. Other sutras can be imagined. She once carved wood to make images, encouraging people to recite Amitābha, writing in large characters, stopping only after reaching 100,000 recitations. The number of people she converted was nearly 200,000. The Daoist recited the sutras every morning and evening, without the slightest laziness. She especially enjoyed Chan meditation, building a hut near the tomb, one room for serving the Buddha, one room for meditation, and one room for writing sutras. A maid provided her with vegetarian meals, sharing her joys and sorrows. Even a man would find it unbearable. This spring, she sold her old dowry and held a three-day Dharma assembly, attended by tens of thousands of Daoists and laypeople, offering food to a thousand bhikkhus, storing the written 'Lotus Sutra' and the names of those who recited the Buddha in a jeweled banner, and welcoming it back to this temple. The whole city rejoiced, and the homes of officials and nobles all came out to watch. December
以微疾命醫。醫以丹砂進。道人竟不起。臨瞑目時。再起加趺。薛君曰。吾家無是法也。請就寢後事即如儀。道人右脅而終。年三十有七。實紹熙四年十二月十一日(余)聞比丘語。為之慨然。比丘屬(余)識其事。為來世勸。敬書以贊之。贊曰。
道人之身春容月影耳。以靈山最後之旨迴向凈土。真鐵心石腸耶。吾知其於世間不復來矣。老龐曰。不是聖賢。了事凡夫。斯言其有旨哉。
樂邦文類卷第三 大正藏第 47 冊 No. 1969A 樂邦文類
樂邦文類卷第四
四明石芝沙門宗曉編次
雜文(三十三首)
維摩疏示四種佛國 天臺智者大師
觀經疏明四土宗致 同前
萬善同歸集揀示西方 智覺禪師 延壽
彌陀通贊示西方要義 慈恩法師 窺基
寂照集揀西方要義 出直指凈土決疑集
西資鈔揀示偏贊西方 孤山法師 智圓
請四明法師住世書 文公楊 億
復楊文公請住世書 四明法師 智禮
答楊文公問 同前
延慶募眾唸佛疏 同前
往生凈土決疑門 慈雲懺主 遵式
義學編論席解紛 凈覺法師 仁岳
凈土修因或對 樝庵法師 有嚴
【現代漢語翻譯】 現代漢語譯本： 因小病請醫生診治，醫生用丹砂（一種礦物藥材）進獻。道人最終沒有好轉。臨終閉眼時，再次起身跏趺而坐。薛君說：『我家沒有這樣的規矩，請您躺下，後事按常規辦理。』道人向右側臥而終，享年三十七歲，實為紹熙四年十二月十一日。我聽比丘講述此事，深感嘆惋。比丘囑咐我記錄此事，以勸勉後人。贊曰： 道人的身軀如同春天的容顏，月亮的身影，以靈山（指佛陀說法之地）最後之旨迴向凈土。真是鐵石心腸啊！我知道他於世間不會再來了。老龐（龐蘊居士）說：『不是聖賢，了事的凡夫。』這句話其中有深意啊。 《樂邦文類》卷第三 大正藏第 47 冊 No. 1969A 《樂邦文類》 《樂邦文類》卷第四 四明石芝沙門宗曉編次 雜文(三十三首) 《維摩疏示四種佛國》 天臺智者大師 《觀經疏明四土宗致》 同前 《萬善同歸集揀示西方》 智覺禪師 延壽 《彌陀通贊示西方要義》 慈恩法師 窺基 《寂照集揀西方要義》 出《直指凈土決疑集》 《西資鈔揀示偏贊西方》 孤山法師 智圓 《請四明法師住世書》 文公楊 億 《復楊文公請住世書》 四明法師 智禮 《答楊文公問》 同前 《延慶募眾唸佛疏》 同前 《往生凈土決疑門》 慈雲懺主 遵式 《義學編論席解紛》 凈覺法師 仁岳 《凈土修因或對》 樝庵法師 有嚴
【English Translation】 English version: He consulted a doctor for a minor illness. The doctor offered cinnabar (a mineral medicine). The Daoist ultimately did not recover. As he closed his eyes at death, he rose again and sat in the lotus position. Xue Jun said, 'Our family does not have such customs. Please lie down, and the funeral arrangements will be carried out according to custom.' The Daoist passed away lying on his right side, at the age of thirty-seven, on the eleventh day of the twelfth month of the fourth year of the Shaoxi era. I heard a Bhikkhu (Buddhist monk) recount this, and I was deeply moved. The Bhikkhu instructed me to record this event to encourage future generations. The eulogy says: The Daoist's body was like the face of spring, the reflection of the moon, dedicating the final teachings of Vulture Peak (referring to the place where the Buddha preached) to the Pure Land. Truly a heart of iron and a stomach of stone! I know he will not return to this world again. Old Pang (Layman Pang Yun) said, 'Not a sage, but an ordinary person who has finished his affairs.' These words have profound meaning. 'Lebang Wenlei' (Collected Writings on the Land of Bliss) Volume 3 Taisho Tripitaka Volume 47, No. 1969A 'Lebang Wenlei' 'Lebang Wenlei' (Collected Writings on the Land of Bliss) Volume 4 Compiled and arranged by Shramana (Buddhist monk) Zongxiao of Shizhi, Siming Miscellaneous Writings (33 pieces) 'Vimalakirti Sutra's Commentary on the Four Kinds of Buddha Lands' by Tiantai Zhiyi Great Master 'Commentary on the Contemplation Sutra Explaining the Essence of the Four Lands' by the same author 'Collection of Myriad Good Deeds Leading to the Same Return, Selecting and Showing the Western Direction' by Zen Master Zhijue Yanshou 'Universal Praise of Amitabha, Showing the Essential Meaning of the Western Direction' by Dharma Master Ci'en Kuiji 'Collection of Stillness and Illumination, Selecting the Essential Meaning of the Western Direction' from 'Direct Pointing to the Pure Land, Resolving Doubts Collection' 'Western Resources Excerpt, Selecting and Showing Partial Praise of the Western Direction' by Dharma Master Gushan Zhiyuan 'Letter Requesting Dharma Master Siming to Reside in the World' by Duke Wen Yang Yi 'Reply to Duke Yang's Letter Requesting Residence in the World' by Dharma Master Siming Zhili 'Answering Duke Yang's Questions' by the same author 'Yanqing's Proclamation Encouraging the Public to Recite the Buddha's Name' by the same author 'Resolving Doubts about Rebirth in the Pure Land' by Repentance Master Ciyun Zunshi 'Resolving Disputes in the Righteous Learning Compilation and Discussion' by Dharma Master Jingjue Renyue 'Questions and Answers on Cultivating Causes for the Pure Land' by Dharma Master Zha'an Youyan
凈土魔佛或對 同前
唯心凈土說 圓辯法師 道琛
唯心凈土文 姑蘇禪師 守訥
勸修西方說 解空法師 可觀
凈土略因 待制晁 說之
凈土余說 草菴法師 道因
凈土自信錄記 無功叟王 闐
凈業專雜二修 京師比丘 善導
辨橫豎二出 桐江法師 擇映
晨朝十念法 天竺懺主 遵式
唸佛方法 同前
校量唸佛功德 同前
往生坐禪觀法 同前
唸佛修心術 山堂法師 彥倫
寶王論揀示往生義 草堂禪師 飛錫
唸佛方便文 司諫江 公望
無常院安彌陀佛像 出無盡燈
臨終正念訣 京師比丘 善導
命終請僧唸佛感應 出寶珠集
入觀睡時發願見佛 出大藏集諸經禮懺儀
慶懺禮佛會疏 草菴法師 道因
維摩經疏示四種佛國
天臺智者大師說
佛國差別之相。無量無邊。今略為四。一染凈國凡聖共居。二有餘國方便人住。三果報國純法身居。四常寂光妙覺所居。前二是應。即應佛所居。第三亦應亦報。即報佛所居。后一但是真凈。非應非報。法身所居。
一染凈國又二。初同居
【現代漢語翻譯】 現代漢語譯本 凈土魔佛或對 同前 唯心凈土說 圓辯法師 道琛 唯心凈土文 姑蘇禪師 守訥 勸修西方說 解空法師 可觀 凈土略因 待制晁 說之 凈土余說 草菴法師 道因 凈土自信錄記 無功叟王 闐 凈業專雜二修 京師比丘 善導 辨橫豎二出 桐江法師 擇映 晨朝十念法 天竺懺主 遵式 唸佛方法 同前 校量唸佛功德 同前 往生坐禪觀法 同前 唸佛修心術 山堂法師 彥倫 寶王論揀示往生義 草堂禪師 飛錫 唸佛方便文 司諫江 公望 無常院安彌陀佛像 出無盡燈 臨終正念訣 京師比丘 善導 命終請僧唸佛感應 出寶珠集 入觀睡時發願見佛 出大藏集諸經禮懺儀 慶懺禮佛會疏 草菴法師 道因 維摩經疏示四種佛國 天臺智者大師說 佛國差別之相。無量無邊。今略為四。一染凈國凡聖共居。二有餘國方便人住。三果報國純法身居。四常寂光妙覺所居。前二是應。即應佛所居。第三亦應亦報。即報佛所居。后一但是真凈。非應非報。法身所居。 一染凈國又二。初同居
現代漢語譯本： 以下是一些關於凈土（Pure Land）修行的著述： 《凈土魔佛或對》——同前 《唯心凈土說》——圓辯法師（Yuanbian Fashi），道琛（Daochen） 《唯心凈土文》——姑蘇禪師（Gusu Chanshi），守訥（Shoune） 《勸修西方說》——解空法師（Jiekong Fashi），可觀（Keguan） 《凈土略因》——待制晁（Daizhi Chao），說之 《凈土余說》——草菴法師（Cao'an Fashi），道因（Daoyin） 《凈土自信錄記》——無功叟王（Wugong Sou Wang），闐（Tian） 《凈業專雜二修》——京師比丘（Jingshi Biqiu），善導（Shandao） 《辨橫豎二出》——桐江法師（Tongjiang Fashi），擇映（Zeying） 《晨朝十念法》——天竺懺主（Tianzhuchanzhu），遵式（Zunshi） 《唸佛方法》——同前 《校量唸佛功德》——同前 《往生坐禪觀法》——同前 《唸佛修心術》——山堂法師（Shantang Fashi），彥倫（Yanlun） 《寶王論揀示往生義》——草堂禪師（Caotang Chanshi），飛錫（Feixi） 《唸佛方便文》——司諫江（Sijian Jiang），公望 《無常院安彌陀佛像》——出無盡燈 《臨終正念訣》——京師比丘（Jingshi Biqiu），善導（Shandao） 《命終請僧唸佛感應》——出寶珠集 《入觀睡時發願見佛》——出大藏集諸經禮懺儀 《慶懺禮佛會疏》——草菴法師（Cao'an Fashi），道因（Daoyin） 《維摩經》疏示四種佛國 天臺智者大師說： 佛國的差別相，無量無邊。現在簡略地分為四種：一是染凈國，凡夫和聖人共同居住；二是有餘國，方便之人居住；三是果報國，純粹的法身居住；四是常寂光，妙覺所居住。前兩種是應身佛所居，第三種是應身佛和報身佛所居，后一種只是真凈，非應身非報身，是法身所居。 一、染凈國又分為兩種，首先是同居。
【English Translation】 English version Netherworld Demon Buddha or Counterpart Same as above Treatise on Mind-Only Pure Land Dhyana Master Yuanbian Daochen Essay on Mind-Only Pure Land Chan Master Gusu Shoune Discourse on Encouraging Practice Towards the West Dharma Master Jiekong Keguan Brief Causes of Pure Land Official Chao Said it Additional Discourses on Pure Land Dharma Master Cao'an Daoyin Record of Faith in Pure Land Elder Wang Wugong Tian Exclusive and Mixed Practices of Pure Karma Bhikkhu of the Capital Shandao Distinguishing Horizontal and Vertical Escapes Dharma Master Tongjiang Zeying Method of Ten Recitations at Dawn Repentance Master of India Zunshi Method of Buddha Recitation Same as above Assessing the Merits of Buddha Recitation Same as above Method of Contemplation for Rebirth Through Seated Meditation Same as above Technique of Cultivating the Mind Through Buddha Recitation Dharma Master Shantang Yanlun 'Bao Wang Lun' on Selecting and Showing the Meaning of Rebirth Chan Master Caotang Feixi Essay on Expedient Methods of Buddha Recitation Official Jiang Gongwang Placing Amitabha Buddha Image in the Impermanence Hall From Endless Lamp Essential Instructions on Right Mindfulness at the Time of Death Bhikkhu of the Capital Shandao Response of Requesting Monks to Recite Buddha's Name at the End of Life From Jewel Collection Making Vows to See the Buddha When Entering Contemplation at Sleep Time From Great Treasury Collection of Sutras and Repentance Rituals Commentary on the Auspicious Repentance and Buddha-Worshiping Assembly Dharma Master Cao'an Daoyin Vimalakirti Sutra Commentary Showing Four Types of Buddha Lands Said by Great Master Zhiyi of Tiantai The appearances of Buddha Lands differ immeasurably and boundlessly. Now, they are briefly divided into four types: First, the defiled and pure land where ordinary beings and sages reside together. Second, the land with remainder where expedient beings reside. Third, the land of karmic reward where pure Dharmakayas reside. Fourth, the Constant Light of Tranquility where wondrous enlightenment resides. The first two are the manifested bodies, where the manifested Buddhas reside. The third is both manifested and rewarded bodies, where the rewarded Buddhas reside. The last one is only true purity, neither manifested nor rewarded, where the Dharmakaya resides. First, the defiled and pure land is further divided into two. First, co-residence.
English version: The following are writings related to Pure Land practice: 《Netherworld Demon Buddha or Counterpart》— Same as above 《Treatise on Mind-Only Pure Land》— Dharma Master Yuanbian (圓辯法師), Daochen (道琛) 《Essay on Mind-Only Pure Land》— Chan Master Gusu (姑蘇禪師), Shoune (守訥) 《Discourse on Encouraging Practice Towards the West》— Dharma Master Jiekong (解空法師), Keguan (可觀) 《Brief Causes of Pure Land》— Official Chao (待制晁), said it 《Additional Discourses on Pure Land》— Dharma Master Cao'an (草菴法師), Daoyin (道因) 《Record of Faith in Pure Land》— Elder Wang Wugong (無功叟王), Tian (闐) 《Exclusive and Mixed Practices of Pure Karma》— Bhikkhu of the Capital Jingshi (京師比丘), Shandao (善導) 《Distinguishing Horizontal and Vertical Escapes》— Dharma Master Tongjiang (桐江法師), Zeying (擇映) 《Method of Ten Recitations at Dawn》— Repentance Master of India Tianzhuchanzhu (天竺懺主), Zunshi (遵式) 《Method of Buddha Recitation》— Same as above 《Assessing the Merits of Buddha Recitation》— Same as above 《Method of Contemplation for Rebirth Through Seated Meditation》— Same as above 《Technique of Cultivating the Mind Through Buddha Recitation》— Dharma Master Shantang (山堂法師), Yanlun (彥倫) 《'Bao Wang Lun' on Selecting and Showing the Meaning of Rebirth》— Chan Master Caotang (草堂禪師), Feixi (飛錫) 《Essay on Expedient Methods of Buddha Recitation》— Official Jiang Sijian (司諫江), Gongwang 《Placing Amitabha Buddha Image in the Impermanence Hall》— From Endless Lamp 《Essential Instructions on Right Mindfulness at the Time of Death》— Bhikkhu of the Capital Jingshi (京師比丘), Shandao (善導) 《Response of Requesting Monks to Recite Buddha's Name at the End of Life》— From Jewel Collection 《Making Vows to See the Buddha When Entering Contemplation at Sleep Time》— From Great Treasury Collection of Sutras and Repentance Rituals 《Commentary on the Auspicious Repentance and Buddha-Worshiping Assembly》— Dharma Master Cao'an (草菴法師), Daoyin (道因) Vimalakirti Sutra Commentary Showing Four Types of Buddha Lands Said by Great Master Zhiyi of Tiantai: The appearances of Buddha Lands differ immeasurably and boundlessly. Now, they are briefly divided into four types: First, the defiled and pure land where ordinary beings and sages reside together. Second, the land with remainder where expedient beings reside. Third, the land of karmic reward where pure Dharmakayas reside. Fourth, the Constant Light of Tranquility where wondrous enlightenment resides. The first two are the manifested bodies, where the manifested Buddhas reside. The third is both manifested and rewarded bodies, where the rewarded Buddhas reside. The last one is only true purity, neither manifested nor rewarded, where the Dharmakaya resides. First, the defiled and pure land is further divided into two. First, co-residence.
穢者。凡聖同居國也。凡聖各二。凡居二者。一惡眾生即四趣也。二善眾生即人天也。聖居二者。一實聖。即四果支佛通教六地別十住圓十信後心。通惑雖斷。報身猶在。二權聖。謂方便實報寂光土中法身菩薩及妙覺佛。為利有緣。應生同居。皆是權也。是等與凡共住。故云凡聖同居。四趣共住。故云穢土。次同居凈土者。無量壽國。雖果報殊勝難可比喻。然亦染凈凡聖同居。何者雖無四趣。而有人天。以生彼土者未必悉是得道之人故。經云。犯重罪者。臨終之時。懺悔唸佛。業障便轉。即得往生。若但生聖。凡夫何得愿生。故知。雖具惑染。亦得居也。聖生權實。類前可知。但以無四惡趣故名為凈。問穢土十惡所感。四趣依正皆穢可然。但十善果凈土因同。何得依正頓別耶。答二處修因善名雖同。凈土修善精微勝故。故彼凡聖所得依正。不同穢土。
二明有餘土者。二乘三種菩薩。證方便道之所居也。何者若修二觀。斷通惑盡。恒沙別惑無明未斷。舍分段身。而生界外。受法性身。即有變易所居之土。名有餘土。亦名方便。方便行人之所居。故攝大乘明七種生死。此即第四方便生死。
三明果報土者。即華藏純諸法身菩薩所居。破無明顯法性。得真實果報。而無明未盡。潤無漏業。受法性報身。名果報
【現代漢語翻譯】 現代漢語譯本 『穢土』（impure land）是指凡聖同居的國土。凡夫和聖人各有兩種。凡夫所居的兩種是：一是惡道眾生，即地獄、餓鬼、畜生、阿修羅四惡趣；二是善道眾生，即人道和天道。聖人所居的兩種是：一是實聖，即聲聞四果、緣覺、通教六地菩薩、別教十住菩薩、圓教十信後心菩薩。他們雖然斷除了見思惑，但報身仍然存在；二是權聖，指方便土、實報土、寂光土中的法身菩薩以及妙覺佛，爲了利益有緣眾生，應化而生於同居土，這些都是權現的。這些人與凡夫共同居住，所以稱為『凡聖同居』。四惡趣共同居住，所以稱為『穢土』。 其次，『同居凈土』（pure land of cohabitation）是指無量壽佛國。雖然其果報殊勝難以比喻，但也同樣是染凈凡聖同居。為什麼這樣說呢？雖然那裡沒有四惡趣，但有人道和天道。因為往生到那個國土的人未必都是得道之人。經中說：『犯下重罪的人，臨終之時，懺悔唸佛，業障便可轉變，立即可以往生。』如果只允許聖人往生，凡夫又怎麼能發願往生呢？所以可知，即使具有惑染，也可以居住在那裡。聖人往生的情況，權聖和實聖的分類與前面所說類似。但因為沒有四惡趣，所以稱為『凈土』。 有人問：『穢土是由十惡業所感，四惡趣的依報和正報都是污穢的，這是可以理解的。但十善業是凈土的成因，善業之名相同，為什麼依報和正報卻截然不同呢？』回答說：『兩處修習善業，雖然善業之名相同，但凈土所修的善業更加精微殊勝。』所以，那裡的凡夫和聖人所得的依報和正報，與穢土不同。
二、說明『有餘土』（land of remainder）是指二乘聖者和三種菩薩證得方便道所居住的國土。如果修習二觀，斷盡通惑，但恒沙數般的別惑和無明尚未斷除，捨棄分段生死之身，而生於三界之外，受法性之身，他們所居住的國土，稱為『有餘土』，也稱為『方便土』，是方便行者所居住的地方。《攝大乘論》中說明了七種生死，這裡指的是第四種方便生死。
三、說明『果報土』（land of reward）是指華藏世界中純粹的法身菩薩所居住的國土。他們破除了無明，顯現了法性，獲得了真實的果報，但無明尚未斷盡，滋潤著無漏業，受用法性報身，稱為果報。
【English Translation】 English version 'Impure Land' refers to a realm where ordinary beings and sages coexist (Fan Sheng Tong Ju Guo). Both ordinary beings (Fan) and sages (Sheng) are of two types. The two types of ordinary beings are: first, evil beings, namely the four lower realms (Si Qu) of hell beings, hungry ghosts, animals, and asuras; second, virtuous beings, namely humans and gods. The two types of sages are: first, Realized Sages (Shi Sheng), namely the four stages of Arhats, Pratyekabuddhas (Zhi Fo), Bodhisattvas of the Shared Teaching's sixth stage (Tong Jiao Liu Di), Bodhisattvas of the Distinct Teaching's ten abodes (Bie Jiao Shi Zhu), and the later stages of the Perfect Teaching's ten faiths (Yuan Jiao Shi Xin). Although they have severed the delusions of views and emotions (Tong Huo), their reward body (Bao Shen) still exists; second, Provisional Sages (Quan Sheng), referring to Dharma-body Bodhisattvas and Buddhas of Wonderful Enlightenment (Miao Jue Fo) in the Expedient Land (Fang Bian Tu), Real Reward Land (Shi Bao Tu), and Land of Tranquil Light (Ji Guang Tu). To benefit sentient beings with whom they have affinities, they manifest in the Land of Coexistence. These are all provisional manifestations. These beings dwell together with ordinary beings, hence the term 'Land of Coexistence of Ordinary Beings and Sages'. The four lower realms coexist, hence the term 'Impure Land'. Next, 'Pure Land of Coexistence' refers to the Land of Immeasurable Life (Wu Liang Shou Guo). Although its karmic rewards are supremely excellent and beyond comparison, it is also a land where purity and defilement, ordinary beings and sages coexist. Why is this so? Although there are no four lower realms there, there are humans and gods. This is because not all who are born in that land are necessarily enlightened beings. The sutra says: 'Those who have committed grave offenses, at the time of death, if they repent and recite the Buddha's name, their karmic obstacles will be transformed, and they will immediately be reborn there.' If only sages were allowed to be reborn there, how could ordinary beings aspire to be reborn there? Therefore, it is known that even with defilements, one can dwell there. The rebirth of sages, whether Provisional or Realized, is similar to what was described earlier. However, because there are no four lower realms, it is called a 'Pure Land'. Someone asks: 'The Impure Land is caused by the ten non-virtuous actions (Shi E), and the environment (Yi Bao) and beings (Zheng Bao) of the four lower realms are all defiled, which is understandable. But the ten virtuous actions (Shi Shan) are the cause of the Pure Land, and although the names of the virtuous actions are the same, why are the environment and beings so different?' The answer is: 'Although the names of the virtuous actions practiced in the two places are the same, the virtuous actions practiced in the Pure Land are more refined and superior.' Therefore, the environment and beings attained by ordinary beings and sages there are different from those in the Impure Land.
Second, explaining the 'Land of Remainder' (You Yu Tu) refers to the land where the two vehicles (two types of arhats) and the three types of Bodhisattvas who have attained the expedient path dwell. If one cultivates the two contemplations (Er Guan), severing all the delusions of the shared teaching (Tong Huo), but the countless delusions of distinction (Bie Huo) and ignorance (Wu Ming) have not yet been severed, abandoning the body of segmented existence (Fen Duan Shen) and being born outside the three realms, receiving the Dharma-nature body (Fa Xing Shen), the land where they dwell is called the 'Land of Remainder', also called the 'Expedient Land', which is where practitioners of the expedient path dwell. The Mahāyānasaṃgraha explains seven types of birth and death (Qi Zhong Sheng Si), and this refers to the fourth type, expedient birth and death (Fang Bian Sheng Si).
Third, explaining the 'Land of Reward' (Guo Bao Tu) refers to the land where pure Dharma-body Bodhisattvas in the Flower Treasury World (Hua Zang) dwell. They have broken through ignorance, manifested Dharma-nature, and attained true karmic rewards, but ignorance has not yet been completely exhausted, nourishing the non-leaking karma (Wu Lou Ye), and receiving the Dharma-nature reward body, which is called the Land of Reward.
國也。以觀實相。發真無漏所得果報故名為實。修因無定色心無礙。亦名實報無障礙土。華嚴明因陀羅網世界是也。
四常寂光土者。妙覺極智所照。如如法界之理。名之為國。亦名法性土。但真如佛性。非身非土而說身土。離身無土。離土無身。名其土者。一法二義。普賢觀毗盧遮那住處。名常寂光。問華嚴明十種佛土。此四攝盡否。答何但攝十。乃至有人言。經明二十七品佛土。無量壽土。止是第六。現文對四。攝無不盡。問何不依十及二十七。答一往有文。欲對四教。措意難見。
觀經疏明四土宗致
此經以心觀凈。則佛土凈為宗致。四種凈土。謂凡聖同居土。方便有餘土。實報無障礙土。常寂光土也。各有凈穢五濁輕重。同居凈穢。體析巧拙。有餘凈穢。次第頓入。實報凈穢。分證究竟。寂光凈穢。娑婆雜惡。荊棘瓦礫。不凈充滿。同居穢也。安養清凈。池流八德。樹列七珍。次於泥洹。皆正定聚。凡聖同居。上品凈土也。方便有餘者。修方便道。斷四住惑。故曰方便。無明未盡故言有餘。釋論云。出三界外有凈土。聲聞辟支佛出生其中。受法性身。非分段生就中復有利鈍。指上為凈。指下為穢也。實報無障礙者。行真實法。感得勝報。色心不相妨故言無障礙。純菩薩居無有二乘。仁王經
【現代漢語翻譯】 現代漢語譯本：實報莊嚴土，是指以觀照實相，證發真實無漏功德所獲得的果報而得名的國土，因此稱為『實』。在此國土中，修行之因沒有固定的形式，色法和心法之間沒有障礙，所以也稱為『實報無障礙土』。《華嚴經》所說的因陀羅網世界就是指此。
常寂光土，是指妙覺的極智所照耀的，如如不動的法界真理，因此稱之為『國』，也稱為『法性土』。但真如佛性，既非身也非土，而說身說土，是因為離開身就沒有土，離開土也沒有身。稱其為『土』，實則一法二義。《普賢觀》中毗盧遮那佛的住處，就稱為常寂光。有人問，《華嚴經》中闡述了十種佛土，這四種凈土是否能涵蓋所有？回答是，何止涵蓋十種，甚至有人說，《經》中闡述了二十七品佛土。《無量壽經》中的凈土，只是第六種。現在經文針對這四種凈土進行闡述，已經涵蓋無遺。有人問，為什麼不依據十種或二十七種佛土來解釋？回答是，籠統地看，經文確實有多種說法，但如果要對應天臺宗的四教，則難以理解。
《觀經疏》闡明四土的宗旨：
此經以心觀想清凈，則佛土清凈作為宗旨。四種凈土，分別是凡聖同居土、方便有餘土、實報無障礙土、常寂光土。每種凈土都有凈穢之分，五濁的輕重程度也不同。凡聖同居土的凈穢，體現在體觀和分析的巧妙與笨拙上。方便有餘土的凈穢，體現在次第漸入和頓悟直入上。實報無障礙土的凈穢，體現在分證和究竟證悟上。常寂光土的凈穢，娑婆世界充滿雜惡，荊棘瓦礫遍地，充滿不凈，這是同居穢土。而安養凈土清凈莊嚴，池中流水具有八功德，樹木排列著七寶，接近於涅槃境界，都是正定之聚，這是凡聖同居土中的上品凈土。方便有餘土，是指修行方便道，斷除見惑、思惑、塵沙惑、根本無明四種煩惱，所以稱為『方便』，但無明尚未斷盡，所以稱為『有餘』。《釋論》中說，在三界之外有凈土，聲聞（Śrāvakā）、辟支佛（Pratyekabuddha）出生于其中，接受法性之身，而非分段生死。其中又有根器利鈍之分，指上面的為凈土，指下面的為穢土。實報無障礙土，是指行持真實之法，感得殊勝果報，色法和心法互不妨礙，所以稱為『無障礙』。純粹是菩薩（Bodhisattva）居住，沒有二乘之人。《仁王經》（Renwangjing）
【English Translation】 English version: The Pure Land of Actual Reward and Adornment (Śuddhabhūmi), also known as the Land of Actual Retribution without Obstacles, is named so because it is the result of observing true reality and developing genuine, undefiled merit. In this land, the causes of cultivation have no fixed form, and there are no obstacles between form and mind. The world of Indra's net described in the Avataṃsaka Sūtra (Huayan Jing) refers to this.
The Pure Land of Eternal Tranquility and Light (Changjiguangtu) is illuminated by the ultimate wisdom of wondrous enlightenment, the unchanging principle of the Dharma Realm (Dharmadhātu), hence it is called a 'country' or the 'Land of Dharma-nature'. However, the true nature of Buddhahood is neither body nor land, yet we speak of body and land because without the body there is no land, and without the land there is no body. Calling it a 'land' is actually one Dharma with two meanings. In the Samantabhadra Contemplation Sūtra, the abode of Vairocana Buddha (毗盧遮那佛) is called the Land of Eternal Tranquility and Light. Someone asks, 'The Avataṃsaka Sūtra (Huayan Jing) describes ten kinds of Buddha lands. Do these four Pure Lands encompass all of them?' The answer is, 'They encompass not only ten, but some even say that the Sūtra describes twenty-seven kinds of Buddha lands. The Pure Land of Immeasurable Life (Amitābha's Pure Land) in the Sukhavativyuha Sutra is only the sixth. The current text addresses these four Pure Lands, encompassing everything without omission.' Someone asks, 'Why not explain based on the ten or twenty-seven Buddha lands?' The answer is, 'Generally speaking, the texts do have various descriptions, but if we want to correspond to the Four Teachings of the Tiantai school, it would be difficult to understand.'
The Commentary on the Contemplation Sutra (Guanjing Shu) clarifies the tenets of the Four Lands:
This Sūtra takes the contemplation of purity in the mind, and thus the purity of the Buddha land, as its main principle. The four Pure Lands are the Land of Co-dwelling of Ordinary Beings and Sages (凡聖同居土), the Land of Expedient Means with Remainder (方便有餘土), the Land of Actual Reward without Obstacles (實報無障礙土), and the Land of Eternal Tranquility and Light (常寂光土). Each Pure Land has its own degree of purity and defilement, and the heaviness of the five turbidities (五濁) varies. The purity and defilement of the Land of Co-dwelling of Ordinary Beings and Sages are reflected in the skillfulness or clumsiness of contemplation and analysis. The purity and defilement of the Land of Expedient Means with Remainder are reflected in gradual entry and sudden enlightenment. The purity and defilement of the Land of Actual Reward without Obstacles are reflected in partial realization and ultimate enlightenment. As for the purity and defilement of the Land of Eternal Tranquility and Light, the Saha world (娑婆世界) is filled with mixed evils, thorns and rubble are everywhere, and it is full of impurity; this is the defiled Land of Co-dwelling. The Pure Land of Peace and Nourishment (安養凈土) is pure and adorned, the flowing water in the ponds has eight merits, the trees are lined with seven treasures, and it is close to the state of Nirvana; all are assemblies of right determination, which is the upper grade of the Land of Co-dwelling of Ordinary Beings and Sages. The Land of Expedient Means with Remainder refers to those who cultivate the path of expedient means and cut off the four kinds of afflictions (見惑、思惑、塵沙惑、根本無明), hence it is called 'expedient', but because ignorance is not yet exhausted, it is called 'with remainder'. The Śāstra says that there is a Pure Land outside the Three Realms, where Śrāvakas (聲聞) and Pratyekabuddhas (辟支佛) are born, receiving the Dharma-nature body, not subject to segmented birth and death. Among them, there are those with sharp and dull faculties; the upper ones are referred to as the Pure Land, and the lower ones are referred to as the defiled land. The Land of Actual Reward without Obstacles refers to those who practice the true Dharma and receive excellent rewards, where form and mind do not hinder each other, hence it is called 'without obstacles'. It is purely inhabited by Bodhisattvas (菩薩), without those of the Two Vehicles. The Benevolent Kings Sūtra (Renwangjing)
云。三賢十聖住果報。即是其義。華嚴無量香雲臺。即其土凈妙五塵。就中更論次第頓悟上下凈穢等也。常寂光者。常即法身。寂即解脫。光即般若。是三點不縱橫並別。名秘密藏。諸佛如來所游居處。真常究竟極為凈土。分得究竟上下凈穢耳。故以修心妙觀。能感凈土為經宗也。
四明妙宗釋曰。大乘之法。其要在心。心具易知。色具難解。故觀自觀他。皆修心觀。今觀凈土。需求於心。心能具故。心能造故。心垢土垢。心凈土凈。此猶通示。未是的論。的在一心。頓修三觀。此觀觀于安養依正。畢竟清凈名心觀凈。此觀能令四佛土凈。如是方為此經宗致。初五濁輕為同居凈者。此凈甚通。須知別意。如戒善者。四教凡位。皆悉能令五濁輕薄。感同居凈。而圓觀輕濁。感同居凈。依正最凈。如此經說。地觀已去一一相狀。比于余經修眾善行感安養土。其相天殊(委解四土如文乃至云)此經本為韋提希。厭同居穢。求同居凈。故談妙觀。觀彼依正。三觀若成。粗垢先落。非有餘凈。更生何處。須知正為生同居凈故說三觀。良由觀妙。能破三惑。不獨感於同居凈土。隨其惑斷淺深之處。自然感得有餘等三。如病須藥。本為身安。求得仙方。修合服之。不但身安。兼能輕骨。身安可喻生同居凈。輕骨可喻感上三土。
【現代漢語翻譯】 現代漢語譯本：云，指三賢（指菩薩修行過程中的三個階段：十住、十行、十回向）和十聖（指十地菩薩）所證得的果報，這就是它的含義。華嚴無量香雲臺，指的是凈土中清凈微妙的五塵（色、聲、香、味、觸）。其中更要討論次第漸悟、頓悟以及上下凈穢等問題。常寂光，常指的是法身，寂指的是解脫，光指的是般若智慧。這三點不縱橫排列，不分離，稱為秘密藏，是諸佛如來所居住的地方，是真常究竟的極樂凈土。區分究竟的上下凈穢。所以說，通過修心妙觀，能夠感得凈土，是這部經的宗旨。
四明妙宗解釋說：大乘佛法的要義在於心。心的道理容易理解，色的道理難以理解。所以觀自己、觀他人，都是修心觀。現在觀凈土，必須從心入手。因為心能具足一切，心能創造一切。心垢染則國土垢染，心清凈則國土清凈。這只是通常的說法，還不是確切的論斷。確切的說法是，一心頓修空、假、中三觀。用這三觀來觀安養凈土的依報和正報，畢竟是清凈的，這叫做心觀凈。這種觀想能夠使四種佛土都清凈。這樣才是這部經的宗旨。最初的五濁減輕，成為同居凈土，這種清凈非常普遍，要知道其中的特別含義。比如持戒行善的人，四教（藏、通、別、圓）凡夫位的人，都能夠使五濁減輕，感得同居凈土。而用圓頓的觀想減輕五濁，感得的同居凈土，依報和正報最為清凈。就像這部經所說的，從地觀開始，每一種觀想的相狀，比其他經典中通過修各種善行感得的安養凈土，其相狀有天壤之別（詳細解釋四土，如文中所說）。這部經本來是為韋提希夫人厭惡同居穢土，求生同居凈土而說的。所以講妙觀，觀想彼土的依報和正報。三觀如果修成，粗重的垢染首先脫落，不是在有餘凈土之外，另外產生什麼。要知道，正是爲了往生同居凈土才說三觀。因為觀想精妙，能夠破除見思惑、塵沙惑、無明惑這三種惑。不只是感得同居凈土，隨著斷惑的深淺程度，自然感得方便有餘土等上三土。就像生病需要藥物，本來是爲了身體安康，如果求得仙方，修煉服用，不只是身體安康，還能使體質輕盈。身體安康可以比喻往生同居凈土，體質輕盈可以比喻感得上三土。
【English Translation】 English version: 'Cloud' refers to the fruit and reward attained by the Three Worthies (referring to the three stages of a Bodhisattva's practice: the Ten Dwellings, Ten Practices, and Ten Dedications) and the Ten Saints (referring to the Ten Bhumi Bodhisattvas), which is its meaning. The Immeasurable Fragrant Cloud Platform of the Avatamsaka (Huayan) Sutra refers to the pure and subtle Five Dusts (form, sound, smell, taste, and touch) in the Pure Land. Among them, we should further discuss gradual and sudden enlightenment, as well as the issues of superior and inferior purity and defilement. 'Eternal Tranquil Light' (Chang Ji Guang): 'Eternal' refers to the Dharmakaya (法身), 'Tranquil' refers to liberation (解脫), and 'Light' refers to Prajna (般若) wisdom. These three points, not arranged vertically or horizontally, nor separated, are called the Secret Treasury, the dwelling place of all Buddhas and Tathagatas, the ultimate Pure Land of True Permanence. Distinguishing the ultimate superior and inferior purity and defilement. Therefore, it is said that through the wonderful contemplation of the mind, one can attain the Pure Land, which is the purpose of this sutra.
Siming Miaozong explains: The essence of Mahayana Buddhism lies in the mind. The principle of the mind is easy to understand, while the principle of form is difficult to understand. Therefore, contemplating oneself and contemplating others are both practices of mind contemplation. Now, when contemplating the Pure Land, one must start from the mind. Because the mind can encompass everything, and the mind can create everything. A defiled mind leads to a defiled land, and a pure mind leads to a pure land. This is just a general statement, not a precise judgment. The precise statement is that one cultivates the Three Contemplations (emptiness, provisional existence, and the middle way) in one thought. Using these three contemplations to contemplate the adornments and the principal Buddha of the Pure Land of Amitabha (安養凈土), which are ultimately pure, is called mind contemplation of purity. This contemplation can purify the Four Buddha Lands. This is the essence of this sutra. The initial reduction of the Five Turbidities, becoming the Pure Land of Coexistence, is a very common purity, and one should know its special meaning. For example, those who uphold precepts and practice good deeds, those in the ordinary positions of the Four Teachings (Tripitaka, Shared, Distinct, and Perfect), can all reduce the Five Turbidities and attain the Pure Land of Coexistence. However, using the perfect and sudden contemplation to reduce the turbidities, the Pure Land of Coexistence attained has the purest adornments and principal Buddha. As this sutra says, from the Earth Contemplation onwards, the appearance of each contemplation is vastly different from the Pure Land of Amitabha attained through cultivating various good deeds in other sutras (detailed explanation of the Four Lands, as mentioned in the text). This sutra was originally spoken for Lady Vaidehi (韋提希), who disliked the defiled Pure Land of Coexistence and sought to be born in the Pure Land of Coexistence. Therefore, it speaks of wonderful contemplation, contemplating the adornments and principal Buddha of that land. If the Three Contemplations are cultivated, the gross defilements will first fall away, not that something else is produced outside the Pure Land of Convenience and Remainder. One should know that the Three Contemplations are spoken precisely for the purpose of being born in the Pure Land of Coexistence. Because the contemplation is subtle, it can break through the three delusions: delusions of views and thoughts, delusions like dust and sand, and delusions of ignorance. It not only attains the Pure Land of Coexistence, but also naturally attains the upper three lands, such as the Pure Land of Convenience and Remainder, depending on the depth of the eradication of delusions. Just as illness requires medicine, originally for the sake of bodily health, if one obtains an elixir and cultivates and takes it, it not only brings bodily health but also lightens the bones. Bodily health can be compared to being born in the Pure Land of Coexistence, and light bones can be compared to attaining the upper three lands.
只是一藥效。乃深勝如一妙觀能凈四土。
萬善同歸集揀示西方(六重問答)
智覺禪師延壽
問唯心凈土周遍十方。何得托質蓮臺寄形安養。而興取捨之念。豈達無生之門。忻厭情生。何成平等。答唯心佛土者了心方生。如來不思議境界經云。三世一切諸佛。皆無所有。唯依自心。菩薩若能了知諸佛及一切法皆唯心量。得隨順忍。或入初地。捨身速生極樂佛土。故知識心方生唯心凈土。著境只墮所緣境中。既明因果無差。乃知心外無法。又平等之門無生之旨。雖即仰教生信。其奈力量未充觀淺心浮境強習重。鬚生佛國以仗勝緣。忍力易成。速行菩薩道。起信論云。眾生初學是法。欲求正信。其心怯弱。以住娑婆。不常值佛。信心難成。意欲退者。當知如來有勝方便。攝護信心。謂以專意念佛因緣。隨愿得生佛土。常見於佛。永離惡道。若人專念西方阿彌陀佛。即得往生。常見佛故。終無有退。往生論云。遊戲地獄門者。生彼國土。得無生忍已。還入生死國。教化地獄。救苦眾生。以此因緣。求生凈土。十疑論云。智者熾然求生凈土。達生體不可得。即是真無生。此謂心凈故即佛土凈。愚者為生所縛。聞生即作生解。聞無生即作無生解。不知生即無生無生即生。不達此理。橫相是非。此是謗法邪見
{ "translations": [ "現代漢語譯本：", "僅僅是一種藥的功效，就深深勝過一次能凈化四種國土的奇妙觀想。", "", "萬善同歸集揀示西方(六重問答)", "", "智覺禪師延壽", "", "問：唯心凈土周遍十方，為何要依託蓮臺，寄託形體于安養（西方極樂世界）？這樣興起取捨的念頭，難道能通達無生的法門嗎？欣喜和厭惡的情感產生，又如何成就平等心呢？", "答：領悟了心才能生出唯心凈土。《如來不思議境界經》說：『三世一切諸佛，皆無所有，唯依自心。』菩薩如果能夠了知諸佛及一切法都只是心的顯現，就能得到隨順忍，或者進入初地（菩薩修行階位）。捨棄此身，迅速往生極樂佛土。所以說，認識到心才能生出唯心凈土，執著于外境只會墮入所緣境中。既然明白因果沒有差錯，就知道心外沒有法。而且，平等之門和無生的宗旨，即使依靠教導而生起信心，但奈何力量不足，觀想淺薄，心浮氣躁，外境的誘惑強烈，習氣深重，必須往生佛國，憑藉殊勝的因緣，忍力才能容易成就，才能迅速修行菩薩道。《起信論》說：『眾生初學此法，想要尋求真正的信心，但內心怯弱，因為居住在娑婆世界（充滿苦難的世界），不能經常見到佛，信心難以成就，想要退卻。』應當知道如來有殊勝的方便，攝護信心，就是以專心念佛的因緣，隨自己的願望往生佛土，常見到佛，永遠脫離惡道。如果有人專念西方阿彌陀佛（Amitabha），就能往生，因為常見到佛的緣故，終究不會退轉。《往生論》說：『遊戲地獄門者，生彼國土，得無生忍已，還入生死國，教化地獄，救苦眾生。』因為這個因緣，才求生凈土。《十疑論》說：『智者熾然求生凈土，達生體不可得，即是真無生。』這就是說，心清凈所以佛土清凈。愚笨的人被『生』所束縛，聽到『生』就理解為『生』的意思，聽到『無生』就理解為『無生』的意思，不知道生就是無生，無生就是生，不明白這個道理，橫加指責，這是謗法的邪見。", " ", "english_translations": [ "English version:", "Just the efficacy of one medicine deeply surpasses a wonderful contemplation that can purify the four lands.", "", "'Collection of Myriad Good Deeds, Selected Instructions on the Western Pure Land' (Sixfold Questions and Answers)", "", "By Chan Master Zhi Jue Yanshou", "", "Question: The Pure Land of the Mind-Only pervades the ten directions. Why rely on a lotus pedestal and entrust the form to Sukhavati (the Western Pure Land)? By giving rise to thoughts of acceptance and rejection, how can one attain the gate of non-birth? With the arising of feelings of joy and aversion, how can one achieve equanimity?", "Answer: Only by understanding the mind can the Pure Land of Mind-Only arise. The 'Tathāgata's Inconceivable Realm Sutra' says: 'All Buddhas of the three times are without any possessions; they rely solely on their own minds.' If Bodhisattvas can understand that all Buddhas and all dharmas are merely manifestations of the mind, they can attain the Patience of Compliance or enter the first Bhumi (stage of Bodhisattva practice). By abandoning this body, they can quickly be reborn in the Pure Land of Ultimate Bliss. Therefore, knowing the mind is how the Pure Land of Mind-Only arises. Clinging to external objects only leads to falling into the realm of conditioned objects. Since the cause and effect are clearly without error, one knows that there is no dharma outside the mind. Moreover, although one relies on teachings to generate faith in the gate of equanimity and the principle of non-birth, the strength is insufficient, contemplation is shallow, the mind is restless, the external environment is strong, and habits are deep. One must be born in a Buddha-land to rely on superior conditions, so that the power of patience can be easily achieved, and one can quickly practice the Bodhisattva path. The 'Awakening of Faith Treatise' says: 'When sentient beings first learn this dharma and seek true faith, their minds are timid because they dwell in the Saha world (world of suffering), and they do not often encounter Buddhas, so faith is difficult to establish, and they may want to retreat.' One should know that the Tathāgata has a superior expedient means to protect faith, which is to rely on the cause and condition of single-minded mindfulness of the Buddha, to be reborn in a Buddha-land according to one's wishes, to see the Buddha constantly, and to be forever free from evil paths. If one single-mindedly recites the name of Amitabha (Amitābha) Buddha of the Western Pure Land, one will be reborn there. Because one constantly sees the Buddha, one will never regress. The 'Treatise on Rebirth' says: 'Those who play in the gates of hell, after being born in that land and attaining the Patience of Non-Birth, return to the realm of birth and death to teach and save suffering beings.' Because of this cause and condition, one seeks rebirth in the Pure Land. The 'Ten Doubts about Pure Land' says: 'The wise diligently seek rebirth in the Pure Land, realizing that the essence of birth is unattainable, which is true non-birth.' This means that because the mind is pure, the Buddha-land is pure. Foolish people are bound by 'birth,' and when they hear 'birth,' they understand it as the meaning of 'birth.' When they hear 'non-birth,' they understand it as the meaning of 'non-birth.' They do not know that birth is non-birth, and non-birth is birth. Not understanding this principle, they make unwarranted accusations, which is a heretical view that slanders the Dharma." ] }
人也。
問一生習惡積累因深。如何臨終十念頓遣。答那先經云。國王問那先沙門言。人在世間。作惡至百歲。臨終時念佛。死後得生佛國。我不信是語。那先言。如持百枚大石置舡上。因船故不沒。人雖有本惡。一時念佛。不入泥犁中。其小石沒者。如人作惡不知唸佛便入泥犁中。又智論問云。臨死時少許時心。云何能勝終身行力。答是心雖時頃少。而心力猛利。如火如毒。雖少能作大事。是垂死時心。決定勇健故。勝百歲行力。是後心名為大心。及諸根事急故。如人入陣不惜身命名為健。故知。善惡無定。因緣體空。跡有升沈。事分優劣。真金一兩。勝百兩之疊華。爝火微光。爇萬仞之𧂐草。
問心外無法佛不去來。何有見佛及來迎之事。答唯心念佛。以唯心觀。遍該萬法。既了境唯心。了心即佛。故隨所念無非佛矣。般舟經云。如人夢見七寶親屬歡喜。覺已追念。不知在何處。如是念佛。此喻唯心所作。即有而空。故無來去。又如幻非實。則心佛兩亡。而不無幻相。則不壞心佛。空有無礙。即無去來。不妨普見。見即無見。常契中道。是以佛實不來。心亦不去。感應道交。唯心自見。如造罪眾生感地獄相。唯識論云。一切如地獄。同見獄卒等能為逼害事。故皆是罪人惡業心現。並無心外實銅狗鐵蛇
等事。世間一切事法。亦復如是。然備遮那佛土。匪局東西。若正解了。然習累俱殄。理量雙親。
問龐居士云。事上說佛國。此去十萬里。大海渺無邊。動即黑風起。往者雖千萬。達者無一二。忽遇本來人。不在因緣里。如何通會而證往生。答若提宗考本。尚不說有佛有土。豈言達之不達乎。所以天真自具。不涉因緣。匪動絲毫。常冥真體。若約事論。故非一等。九品往生。上下俱達。或游化國見佛應身。或生報土睹佛真體。或一夕而便登上地。或經劫而方證小乘。或利根鈍根。或定意散意。或悟遲速根機不同。或華開早晚時限有異。今古具載。凡聖俱生。行相昭然。明證目驗。佛梵音聲。終不誑人。稱讚凈土經云。十方恒河沙諸佛。出廣長舌相。遍覆大千。證得往生。豈虛言哉。
問維摩經云。成就八法。於此世界。行無瘡疣。生於凈土。何等為八。饒益眾生。而不望報。代一切眾生。受諸苦惱。所作功德。盡以施之。等心眾生。謙下無礙。于諸菩薩。視之如佛。所未聞經。聞之不疑。不與聲聞而相違背。不嫉彼供。不高己利。而於其中調伏其心。常省己過。不說彼短。恒以一心求諸功德。如何劣行微善。而得往生。答理須具足。此屬大根。八法無瑕。成就上品。如其中下。但具一法。決志無移。亦
【現代漢語翻譯】 現代漢語譯本： 等等這些事。世間一切事物現象，也是如此。然而，遍佈遮那佛土（Vairochana Buddha's land），並非侷限於東西方向。如果真正理解了，那麼長久以來的習氣和業力都會消滅，真理和現象都會同時親證。
有人問龐居士說：『如果從現象上來說佛國，這裡距離佛國有十萬里的路程，大海渺茫無邊，稍微一動就是黑風颳起。前往的人即使有千萬，到達的人卻一兩個都沒有。忽然遇到本來面目的人，不在因緣果報之中。』如何通達領會而證得往生？龐居士回答說：『如果提倡宗門，考察根本，尚且不說有佛有凈土，哪裡還說得到達與否呢？』所以，天真本性本來就具備，不涉及任何因緣，沒有絲毫動搖，常與真如本體相冥合。如果從現象上來說，情況就不是一樣的了。九品往生，上下都能到達。或者在游化的國土見到佛的應化身，或者在報土見到佛的真身。或者一個晚上就登上高位，或者經過漫長的劫數才證得小乘果位。或者根器有利有鈍，或者心意有定有散，或者領悟有遲有速，根機不同。或者蓮花開放有早有晚，時間期限有差異。這些從古至今都有記載，凡人和聖人都能往生。這些現象昭然可見，有明確的證據可以驗證。佛和梵天的聲音，終究不會欺騙人。《稱讚凈土經》說，十方如恒河沙數諸佛，伸出廣長舌相，遍覆三千大千世界，證明往生之事，難道是虛假的嗎？
有人問：《維摩詰經》說，成就八種法，在這個世界修行沒有缺點，就能往生凈土。什麼是八種法？饒益眾生，而不期望回報。代替一切眾生，承受各種苦惱。所做的功德，全部施捨給眾生。平等對待眾生，謙虛沒有障礙。對於各位菩薩，視他們如同佛。對於沒有聽過的經典，聽了之後不懷疑。不與聲聞乘的教義相違背。不嫉妒別人的供養，不抬高自己的利益，並且在這些行為中調伏自己的心。經常反省自己的過錯，不說別人的缺點。恒常以一心求取各種功德。』像這樣微小的行為和善事，怎麼能夠往生呢？龐居士回答說：『從理上來說，需要完全具備這些條件，這屬於大根器的人。八種法都沒有瑕疵，才能成就上品往生。如果是中品下品，只要具備其中一種法，下定決心毫不動搖，也能夠往生。』
【English Translation】 English version: And so on. All phenomena in the world are like this. However, the land of Vairochana Buddha is not limited to the east and west. If one truly understands, then long-accumulated habits and karma will be extinguished, and truth and phenomena will be simultaneously realized.
Someone asked Layman Pang: 'If we speak of the Buddha-land in terms of phenomena, it is hundreds of thousands of miles away from here, the sea is vast and boundless, and a black wind arises with the slightest movement. Even if millions go, not even one or two arrive. Suddenly encountering the original person, who is not within the realm of cause and effect.' How can one understand and realize this and attain rebirth? Layman Pang replied: 'If we advocate the Zen school and investigate the root, we would not even say that there is a Buddha or a Pure Land, so how can we speak of reaching or not reaching?' Therefore, the true nature is inherently complete, not involving any causes and conditions, without the slightest movement, always merging with the true essence. If we speak in terms of phenomena, the situations are not the same. In the Nine Grades of Rebirth, both the upper and lower grades can be attained. One may see the manifested body of the Buddha in a transformed land, or see the true body of the Buddha in a reward land. One may ascend to a high position in one night, or attain the fruit of the Small Vehicle after countless eons. Some have sharp or dull faculties, some have focused or scattered minds, some have quick or slow understanding, and their capacities are different. Some lotus flowers bloom early or late, and the time limits vary. These are recorded from ancient times to the present, and both ordinary people and sages can be reborn. These phenomena are clearly visible, and there is clear evidence to verify them. The voices of the Buddha and Brahma will never deceive people. The Amitāyus Sūtra says that the Buddhas of the ten directions, as numerous as the sands of the Ganges, extend their broad and long tongues, covering the three thousand great thousand worlds, proving the matter of rebirth. Could this be false?
Someone asked: 'The Vimalakīrti Sūtra says that by accomplishing eight dharmas, one can practice without flaws in this world and be reborn in the Pure Land. What are the eight dharmas? Benefiting sentient beings without expecting reward. Enduring all kinds of suffering on behalf of all sentient beings. Dedicating all the merits one has made to sentient beings. Treating all sentient beings equally, being humble and without obstacles. Regarding all Bodhisattvas as Buddhas. Listening to scriptures one has not heard before without doubt. Not contradicting the teachings of the Śrāvaka Vehicle. Not being jealous of others' offerings, not exalting one's own benefits, and subduing one's mind in these actions. Constantly reflecting on one's own faults, not speaking of others' shortcomings. Constantly seeking all kinds of merits with one mind.' How can such small actions and good deeds lead to rebirth? Layman Pang replied: 'In terms of principle, one needs to fully possess these qualities, which belongs to people with great capacity. If all eight dharmas are without flaws, one can attain rebirth in the upper grades. If it is the middle or lower grades, as long as one possesses one of these dharmas and is determined and unwavering, one can also be reborn.'
得下品。
問觀經明十六觀門。皆是攝心修定。觀佛相好。諦了圓明。方階凈域。如何散心而能化往。答九品經文自有升降。上下該攝不出二心。一定心如修定習觀。上品往生。二專心但念名號。眾善資熏。迴向發願。得成末品。仍須一生歸命。盡報精修。坐臥之間。常面西向。當行道禮敬之際。唸佛發願之時。懇苦翹誠。無諸異念。如就刑戮。若在狴牢。怨賊所追。水火所逼。一心求救。愿脫苦輸。速證無生。廣度含識。紹隆三寶。誓報四恩。如斯志誠。必不虛棄。如或言行不稱。信力輕微。無念念相續之心。有數數間斷之意。恃此懈怠。臨終望生。但為業障所遮。恐難值其善友。風火逼迫。正念不成。何以故。如今是因臨終是果。應須因實。果則不虛。聲和則響順。形直則影端故也。如要臨終十念成就。但預辨津樑。合集功德。迴向此時。唸唸不虧。即無慮矣。夫善惡二輪苦樂二報。皆三業所造。四緣所生。六因所生。五果所攝。若一念心瞋恚邪淫。即地獄業。慳貪不實。即餓鬼業。愚癡闇蔽。即畜生業。我慢貢高。即修羅業。堅持五戒。即人業。精修十善。即天業。證悟人空。即聲聞業。知緣性離。即緣覺業。六度齊修。即菩薩業。真慈平等。即佛業。若心凈即香臺寶樹凈剎化生。心垢則丘陵坑坎穢土稟
【現代漢語翻譯】 現代漢語譯本 得下品（下等品位往生）。
問：觀經（《觀無量壽經》）明示十六觀門，都是攝心修定，觀想佛的相好，清楚明白地觀想圓滿，才能到達清凈的佛國。為什麼散亂的心也能往生呢？ 答：九品往生的經文自有高低差別，上下都包含不出兩種心。一是定心，如修習禪定觀想，上品往生。二是專心，只是唸佛名號，以各種善行資助熏修，迴向發願，也能成就下品往生。仍然需要一生歸命，盡力精進修行，坐臥之間，常常面向西方。在行走、禮拜的時候，唸佛發願的時候，懇切至誠，沒有其他雜念。如同面臨刑罰，身處牢獄，被怨家仇敵追趕，被水火逼迫一樣，一心求救，愿脫離苦難，迅速證得無生法忍，廣度一切眾生，繼承和發揚三寶，誓報四重恩情。像這樣真誠，必定不會白費。如果言行不一致，信心輕微薄弱，沒有唸唸相續的唸佛之心，只有時斷時續的唸佛之意，依仗這種懈怠，臨終希望往生，只會被業障所遮蔽，恐怕難以遇到善友，風火逼迫，正念無法生起。為什麼呢？因為現在是因，臨終是果，應該因地真實，果報才不會虛假。聲音和諧，迴響就順暢；形體端正，影子就端正，就是這個道理。如果想要臨終十念成就，就要預先準備好渡河的船和橋樑，積聚各種功德，迴向到臨終的時候，唸唸不虧損，就沒有什麼可憂慮的了。
善惡兩種輪轉，苦樂兩種果報，都是由身口意三業所造作，由四種因緣所生，由六種因所生，被五種果所攝。如果一念心生起嗔恚邪淫，就是地獄的業因；慳吝貪婪不誠實，就是餓鬼的業因；愚癡闇昧，就是畜生的業因；我慢貢高，就是修羅的業因；堅持五戒，就是人道的業因；精進修習十善，就是天道的業因；證悟人無我空性，就是聲聞的業因；了知諸法是因緣生性空的，就是緣覺的業因；六度萬行一起修習，就是菩薩的業因；以真誠的慈悲對待一切眾生，平等無差別，就是佛的業因。如果心清凈，就在香臺寶樹的清凈剎土化生；心污濁，就在丘陵坑坎的污穢土地受生。
【English Translation】 English version Achieving the Lower Grade.
Question: The Contemplation Sutra (Visualization Sutra) clearly explains the sixteen contemplations, all of which involve focusing the mind to cultivate samadhi, contemplating the Buddha's excellent characteristics, and clearly and completely visualizing them to reach the pure land. How can one with a scattered mind be reborn there? Answer: The sutra on the nine grades of rebirth has its own distinctions of high and low, encompassing two types of minds. First, a concentrated mind, like practicing meditation and contemplation, leads to rebirth in the higher grades. Second, a focused mind, simply reciting the Buddha's name, supported by various virtuous deeds, dedicating the merit and making vows, can also achieve rebirth in the lower grades. It still requires entrusting one's life throughout one's lifetime, diligently cultivating, and constantly facing west while sitting or lying down. During walking, prostration, and when reciting the Buddha's name and making vows, be earnest and sincere, without any other distracting thoughts. It should be like facing execution, being in prison, being chased by enemies, or being threatened by fire and water, single-mindedly seeking salvation, wishing to escape suffering, quickly attain non-origination, widely liberate all sentient beings, inherit and promote the Three Jewels, and vow to repay the four kinds of kindness. Such sincerity will certainly not be in vain. If words and actions do not match, and faith is weak, without a mind of continuous mindfulness, but with intermittent thoughts, relying on such laziness and hoping for rebirth at the time of death, one will only be obscured by karmic obstacles, and may find it difficult to encounter virtuous friends. Being pressured by the elements of wind and fire, right mindfulness cannot arise. Why? Because the present is the cause, and the time of death is the result. The cause must be real, and the result will not be false. If the sound is harmonious, the echo will be smooth; if the form is straight, the shadow will be straight, that is the principle. If you want to achieve the ten recitations at the time of death, you must prepare the ferry and bridge in advance, accumulate various merits, and dedicate them to the time of death, so that every thought is not deficient, and there will be nothing to worry about.
The two wheels of good and evil, and the two retributions of suffering and happiness, are all created by the three karmas of body, speech, and mind, produced by the four conditions, born from the six causes, and encompassed by the five results. If a single thought arises of anger and lust, it is the karma of hell; if one is stingy, greedy, and dishonest, it is the karma of hungry ghosts; if one is ignorant and obscured, it is the karma of animals; if one is arrogant and haughty, it is the karma of asuras; if one upholds the five precepts, it is the karma of humans; if one diligently cultivates the ten good deeds, it is the karma of gods; if one realizes the emptiness of self, it is the karma of sravakas; if one knows that all dharmas are empty in nature due to dependent origination, it is the karma of pratyekabuddhas; if one cultivates the six perfections together, it is the karma of bodhisattvas; if one treats all sentient beings with true compassion, equally and without discrimination, it is the karma of Buddhas. If the mind is pure, one will be born by transformation in the pure land of fragrant terraces and jeweled trees; if the mind is defiled, one will be born in the impure land of hills, pits, and hollows.
質。皆是等倫之果。能感增上之緣。是以離自心源。更無別體。維摩經云。欲得凈土。但凈其心。隨其心凈。即佛土凈。又經云。心垢故眾生垢。心凈故眾生凈。華嚴經云。譬如心王寶。隨心見眾生。眾生心凈故。得見清凈剎。大集經云。欲凈汝界。但凈汝心。故知。一切歸心。萬法由我。欲得凈果。但行凈因。如水性趣下火性騰上。勢數如是。何足疑焉。
彌陀通贊示西方要義
慈恩法師窺基
問十方佛國快樂皆同。何故遍指西方勸人生彼。答良為凡夫業重。處處生貪。若不遍指一方。即不繫心專注。所以法華經云。眾生處處著。引之令得出。又西方凈土主勝。愿強遍勸往生。疾成聖果。所以遍指也。
問慈氏天宮快樂不少。勝侶頗多。何須堅勸往生西方。答若論兜率。即勝人間。乃並西方。全成微劣。勸生西方。舍劣求勝也。勝劣者。凈土十勝天宮十劣。凈土十勝者。一化主所居勝。二所化命長勝。三國非界系勝。四凈方無慾勝。五女人不居勝。六修行不退勝。七凈方非穢勝。八國土莊嚴勝。九唸佛攝情勝。十十念往生勝。天宮十劣者。一所居國土劣。二所化壽促劣。三界系攝屬劣。四彼天有欲劣。五男女雜居劣。六修行有退劣。七穢方非凈劣。八國土莊嚴劣。九善念攝情劣。十修行勞
【現代漢語翻譯】 現代漢語譯本： 這些都是同等層次的結果，能夠感應到增上的因緣。因此，離開了自己的心源，就沒有其他的本體。《維摩詰經》說：『想要得到凈土，只要凈化自己的心。隨著你的心清凈，佛土也就清凈。』又說：『心垢濁，所以眾生垢濁；心清凈，所以眾生清凈。』《華嚴經》說：『譬如心王寶，隨心見眾生。眾生心凈故，得見清凈剎。』《大集經》說：『想要凈化你的世界，只要凈化你的心。』所以要知道，一切都歸於心，萬法都由我而生。想要得到清凈的果報，只要行清凈的因。就像水的本性是向下流，火的本性是向上升，這是自然規律，有什麼可懷疑的呢？
彌陀通贊闡釋往生西方的要義
慈恩法師窺基
問：十方佛國（指所有方向的佛的國土）的快樂都是一樣的，為什麼偏偏指引西方（指阿彌陀佛的西方極樂世界）勸人往生那裡？ 答：因為凡夫（指尚未證悟的普通人）業障深重，處處生起貪戀。如果不專門指引一個方向，就不能使心專注。所以《法華經》說：『眾生處處執著，引導他們才能脫離。』而且西方凈土（指阿彌陀佛的西方極樂世界）的主宰殊勝，願力強大，普遍勸人往生，迅速成就聖果。所以要專門指引。
問：慈氏（指彌勒菩薩）的天宮（指兜率天）快樂也不少，殊勝的同伴也很多，為什麼還要極力勸人往生西方？ 答：如果論兜率天（指彌勒菩薩的兜率天宮），雖然勝過人間，但與西方（指西方極樂世界）相比，就完全顯得微不足道了。勸人往生西方，是捨棄低劣而追求殊勝。所謂殊勝和低劣，是指凈土（指西方極樂世界）有十種殊勝，天宮有十種低劣。凈土的十種殊勝是：一、化主（指阿彌陀佛）所居住的地方殊勝；二、所教化眾生的壽命長久殊勝；三、國土不是由界限所限制殊勝；四、凈土沒有慾望殊勝；五、沒有女人居住殊勝；六、修行不會退轉殊勝；七、凈土不是污穢的地方殊勝；八、國土莊嚴殊勝；九、唸佛能夠攝伏情慾殊勝；十、即使只念十聲佛號也能往生殊勝。天宮的十種低劣是：一、所居住的國土低劣；二、所教化眾生的壽命短促低劣；三、被界限所限制低劣；四、天上有慾望低劣；五、男女混雜居住低劣；六、修行會有退轉低劣；七、是污穢的地方不是清凈的地方低劣；八、國土莊嚴低劣；九、善念攝伏情慾低劣；十、修行勞累
【English Translation】 English version: These are all results of equal standing, capable of sensing augmenting conditions. Therefore, apart from one's own mind-source, there is no other entity. The Vimalakirti Sutra says, 'If you wish to obtain a Pure Land, simply purify your mind. As your mind is purified, the Buddha Land is purified.' Another sutra says, 'Because the mind is defiled, beings are defiled; because the mind is pure, beings are pure.' The Avatamsaka Sutra says, 'It is like a mind-king jewel; according to the mind, one sees beings. Because the minds of beings are pure, one can see pure lands.' The Mahasamghata Sutra says, 'If you wish to purify your realm, simply purify your mind.' Therefore, know that everything returns to the mind, and all phenomena arise from me. If you wish to obtain pure results, simply practice pure causes. Just as water naturally flows downward and fire naturally rises upward, such is the nature of things. What is there to doubt?
A General Praise of Amitabha Explaining the Essential Meaning of the Western Direction
Master Kuiji of Ci'en Monastery
Question: The happiness of the Buddha Lands (referring to the lands of Buddhas in all directions) in all directions is the same. Why specifically point to the Western Direction (referring to Amitabha Buddha's Western Pure Land of Ultimate Bliss) and encourage people to be reborn there? Answer: Because ordinary beings (referring to those who have not yet attained enlightenment) have heavy karmic obstacles and generate attachment everywhere. If one direction is not specifically pointed out, the mind cannot be focused. Therefore, the Lotus Sutra says, 'Beings are attached everywhere; guiding them allows them to escape.' Moreover, the master of the Western Pure Land (referring to Amitabha Buddha's Western Pure Land of Ultimate Bliss) is supreme, and his vows are strong, universally encouraging rebirth there, to quickly achieve the holy fruit. Therefore, a specific direction is pointed out.
Question: The happiness of Maitreya's (referring to Maitreya Bodhisattva) heavenly palace (referring to Tushita Heaven) is not small, and there are many excellent companions. Why is it still strongly encouraged to be reborn in the Western Direction? Answer: If we are talking about Tushita Heaven (referring to Maitreya Bodhisattva's Tushita Heaven), although it surpasses the human realm, compared to the Western Direction (referring to the Western Pure Land of Ultimate Bliss), it is completely insignificant. Encouraging rebirth in the Western Direction is to abandon the inferior and seek the superior. The so-called superior and inferior refer to the Pure Land (referring to the Western Pure Land of Ultimate Bliss) having ten superiorities and the heavenly palace having ten inferiorities. The ten superiorities of the Pure Land are: 1. The place where the transforming master (referring to Amitabha Buddha) resides is superior; 2. The lifespan of the beings being taught is long and superior; 3. The country is not limited by boundaries and is superior; 4. The Pure Land has no desires and is superior; 5. Women do not reside there and it is superior; 6. Cultivation does not regress and is superior; 7. The Pure Land is not defiled and is superior; 8. The land is adorned and is superior; 9. Reciting the Buddha's name subdues emotions and is superior; 10. Even reciting the Buddha's name ten times allows rebirth and is superior. The ten inferiorities of the heavenly palace are: 1. The land where they reside is inferior; 2. The lifespan of the beings being taught is short and inferior; 3. Being limited by boundaries is inferior; 4. The heavens have desires and are inferior; 5. Men and women live together and it is inferior; 6. Cultivation can regress and is inferior; 7. It is a defiled place and not a pure place and is inferior; 8. The land is adorned and is inferior; 9. Good thoughts subdue emotions and are inferior; 10. Cultivation is laborious
苦劣。有斯十勝十劣。所以勸生樂國。
問其國眾生無有眾苦。但受諸樂。如何無眾苦耶。答其國眾生。蓮華化生無生苦。四序不能遷無死苦。非分段身無病苦。壽命無盡無死苦。無父母親疏。無冤憎會苦。所欲如意。無求不得苦。顏貌端嚴。無諸根缺陋苦。四時一等。無寒暑苦。娑婆世界有漏形軀。四蛇迫身。三龍害命。乖張病惱。報盡死侵。有愛必離。無怨不會。蓋迷至理。橫受陰纏。今慈眾人。永無此等。故云無有眾苦。豈唯近亡粗苦。兼亦妙果非遙。
問臨終作善便得往生。何假預前修諸勝業。答人生壽夭難測。或即病困昏迷。或即非時奄逝。既關生前之善。難逃後世之殃。預作善緣。恐防斯咎。
問十念彌陀頓生凈土。據斯所說果著因微。何故彌陀經。稱不可以少善根福德因緣得生彼國。答十念得生。接引懈怠眾生。卻談多善因緣。乃被精勤之者。或廣或略。理不相違。
問往生之人有中有身否。答群疑論中有二說。一云極善極惡無中有身。二云不揀善惡。但有舍報受生。皆有中有。為傳識故。唯除現世變身即無中有。今取有者為正。
寂照集揀西方要義(此文不知何師作文。見直指決疑集)
問慈恩制彌勒上生經疏。深贊兜率內院。乃曰天宮有十易生。凈土有七難
【現代漢語翻譯】 現代漢語譯本 苦劣。有此十勝十劣之處，所以勸導眾生往生極樂世界。
問：極樂世界的眾生沒有各種痛苦，只享受各種快樂，怎麼會沒有痛苦呢？答：極樂世界的眾生，蓮花化生，沒有出生的痛苦；四季不會更替，沒有死亡的痛苦；不是分段生死之身，沒有疾病的痛苦；壽命無盡，沒有死亡的痛苦；沒有父母親疏的分別，沒有怨憎相會之苦；所希望的都能如意，沒有求不得的痛苦；容貌端正莊嚴，沒有諸根殘缺醜陋的痛苦；四季如一，沒有寒冷暑熱的痛苦。娑婆世界有漏的形體，如同四條毒蛇逼迫身體，三種惡龍危害性命，乖戾反常的疾病困擾，報應結束死亡侵襲，有愛終究要分離，沒有怨恨也會相遇。這是因為迷惑了真理，白白遭受五陰的束縛。現在慈悲這些眾生，永遠沒有這些痛苦，所以說沒有各種痛苦。豈止是臨終的粗重痛苦沒有，就連微妙的果報也不遙遠。
問：臨終時行善就能往生，為什麼還要預先修習各種殊勝的善業呢？答：人生的壽命長短難以預測，或許會突然生病困頓昏迷，或許會突然意外死亡。既然關係到生前的善行，就難以逃脫後世的災殃。預先修作善緣，是爲了防備這些災禍。
問：只要念十聲彌陀佛名號就能立刻往生凈土，按照這種說法，果報顯得過於重大而因地顯得過於微小。為什麼《阿彌陀經》中說，不可以憑藉少許的善根福德因緣就能往生那個極樂世界呢？答：十念就能往生，是爲了接引懈怠的眾生。而強調多善因緣，是爲了策勵精勤的人。或者說廣，或者說略，道理上並不互相違背。
問：往生的人有中陰身嗎？答：《群疑論》中有兩種說法。一種說法是，極善或極惡的人沒有中陰身。另一種說法是，不分善惡，只要有捨棄舊身接受新生的，都有中陰身，爲了傳遞神識的緣故。只有現世變身的情況才沒有中陰身。現在我們採取有中陰身的說法作為正確的。
《寂照集》揀選西方要義（此文不知是哪位法師所作，見《直指決疑集》）
問：慈恩大師所著的《彌勒上生經疏》中，極力讚歎兜率內院，並且說天宮有十種容易往生的原因，而凈土有七種難以往生的原因。
【English Translation】 English version 'Ku Lie'. There are these ten superiorities and ten inferiorities. Therefore, I encourage rebirth in the Land of Bliss (Sukhavati).
Question: The beings in that land have no various sufferings, but only receive various pleasures. How can there be no sufferings? Answer: The beings in that land are born from lotuses, so there is no suffering of birth. The four seasons do not change, so there is no suffering of death. They do not have a body of segmented existence, so there is no suffering of illness. Their lifespan is endless, so there is no suffering of death. There are no distinctions of parents, relatives, or strangers, so there is no suffering of encountering those one hates. What they desire is as they wish, so there is no suffering of not obtaining what one seeks. Their appearance is dignified and beautiful, so there is no suffering of lacking or being deficient in the senses. The four seasons are the same, so there is no suffering of cold or heat. In the Saha world (Saha Loka), the leaky form is like four snakes pressing the body, and three dragons harm life. Perverse illnesses trouble, and when retribution ends, death invades. There is inevitable separation from what one loves, and one will encounter what one hates. This is because one is deluded about the true principle and vainly suffers the entanglement of the five skandhas (five aggregates). Now, with compassion, these beings will never have such sufferings, so it is said that there are no various sufferings. It is not only that the coarse sufferings near death are absent, but also that the subtle fruit is not far away.
Question: If one can be reborn by doing good at the time of death, why is it necessary to cultivate various superior deeds beforehand? Answer: The length of a person's life is difficult to predict. One may suddenly become ill and confused, or one may suddenly die unexpectedly. Since it is related to the good deeds of one's previous life, it is difficult to escape the calamities of future lives. Cultivating good causes beforehand is to prevent these misfortunes.
Question: If one can be reborn in the Pure Land (Sukhavati) by reciting Amitabha's (Amitābha) name ten times, according to this statement, the result seems too great and the cause seems too small. Why does the Amitabha Sutra (Amitābha Sūtra) say that one cannot be reborn in that land with a small amount of good roots, blessings, and causes and conditions? Answer: Rebirth with ten recitations is to receive and guide lazy beings. Emphasizing many good causes and conditions is to encourage diligent practitioners. Whether it is broad or brief, the principles do not contradict each other.
Question: Do those who are reborn have an intermediate existence body (antarabhava)? Answer: There are two views in the 'Treatise on Doubts' (Qun Yi Lun). One view is that those who are extremely good or extremely evil do not have an intermediate existence body. The other view is that regardless of good or evil, as long as there is abandonment of the old body and acceptance of a new life, there is an intermediate existence body, for the sake of transmitting consciousness. Only in the case of transformation in the present life is there no intermediate existence body. Now we take the view that there is an intermediate existence body as correct.
Selected Essential Meanings of the Western Direction from the 'Collection of Tranquility and Illumination' (Ji Zhao Ji) (It is not known which master wrote this text; see the 'Collection of Direct Pointers to Resolving Doubts' (Zhi Zhi Jue Yi Ji))
Question: The 'Commentary on the Sutra of Maitreya's (Maitreya) Rebirth in the Tushita Heaven' (Ci En Zhi Mi Le Shang Sheng Jing Shu), written by Master Ci En, highly praises the inner court of the Tushita Heaven (Tuṣita Heaven), and says that the heavenly palace has ten easy ways to be reborn, while the Pure Land has seven difficult ways.
生。聖師所說必不誤人。未審如何融會。答爾只知慈恩上生疏勸生天宮。而不見彌陀通贊說凈土十勝。聖師製作豈有相違。蓋演教隨機。各示方便。此與如來所說彌陀經無量壽經等勸生西方。又說彌勒上生經。勸生內院。意趣一同。眾生機緣各異。佛土攝受亦然。譬如有人生緣在南。具舟欲往吳越。治裝問程。知者應酬所問。豈可卻贊陸行之便。稱秦蜀之盛哉。如此則只增惑亂。不成利益。通方達士。隨愿知歸。淺見狐疑。強生胡越。
問天宮壽長足得修行。人中積善亦自超越。至於修羅龍鬼三塗惡趣。正好拔苦利生。何必專務極樂。答欲天耽著妙樂。醉於欲酒。福盡即墮。如箭射空。色天雖獨行無交。而未盡形累。無色不出輪迴。經中判為難地。傅大士所謂饒經八萬劫。終是落空亡。又有一類神仙。別得生理。壽千萬歲。楞嚴謂之精研七趣。皆是昏沉諸有為相。妄想受生經無量劫。不得真凈。修羅恚瞋。龍趣怖惱。鬼道沉冥。長夜三塗苦惱難名。遠思天上五衰。近睹人間四相。誰有智者。樂入苦海。若求速免輪迴。無過求生凈土。生凈土者。自然身光照耀。具六神通。侶眾聖于剎那。越三界而常樂。故佛言無量壽國快樂無極。長與道德合明。永拔生死根本是也。
問見性悟道便超生死。何用唸佛求生耶
【現代漢語翻譯】 現代漢語譯本： 生（往生）。聖師（指佛陀或有成就的導師）所說必定不會誤導人。只是不知道如何融會貫通。回答說：你只知道慈恩宗提倡往生兜率天宮，卻沒看到讚揚阿彌陀佛的經文通篇讚歎凈土的十種殊勝之處。聖師的製作怎麼會有相違背的地方呢？這是因為演說教法要隨機應變，各自展示方便法門。這和如來說的《阿彌陀經》、《無量壽經》等勸人往生西方凈土，又說《彌勒上生經》勸人往生兜率內院，意趣是相同的。眾生的根器和緣分各有不同，佛土的攝受方式也自然不同。譬如有人生在南方，準備乘船前往吳越，置辦行裝詢問路程。知情者應酬他的問題，難道可以反而讚美陸路行走的便利，稱頌秦蜀的繁盛嗎？這樣只會增加迷惑混亂，沒有絲毫利益。通達事理的人，會隨著自己的願望找到歸宿。淺薄無知的人，卻要強行製造隔閡。
問：天宮壽命長久，足夠修行。人間積累善行也能超越。至於修羅、龍、鬼三惡道，正好可以拔除痛苦利益眾生，何必專門求生極樂世界？答：欲界天沉溺於美妙的享樂，沉醉於慾望的酒中，福報享盡就會墮落，就像箭射向天空一樣。色界天雖然獨自修行沒有交往，但還沒有擺脫形體的束縛。無色界天也無法脫離輪迴。經書中判定這些都是困難之地。傅大士說：『即使經過八萬劫，最終還是落得一場空。』又有一類神仙，另外得到生存的方式，壽命長達千萬歲。《楞嚴經》稱之為精研七趣，都是昏沉的有為之相。妄想受生，經過無量劫，也得不到真正的清凈。修羅充滿嗔恨，龍道充滿怖畏，鬼道沉淪昏昧，長夜三塗的苦惱難以言說。遠想天上五衰的景象，近看人間生老病死的四相，誰有智慧會樂於進入苦海呢？如果想快速脫離輪迴，沒有比求生凈土更好的方法了。往生凈土的人，自然身光照耀，具備六神通，與眾多聖賢為伴，超越三界而常享安樂。所以佛說無量壽國快樂沒有窮盡，長久與道德光明相合，永遠拔除生死的根本，就是這個道理。
問：見性悟道就能超越生死，為什麼還要念佛求生凈土呢？
【English Translation】 English version: 'Birth' (rebirth). What the Holy Teacher (referring to the Buddha or an accomplished teacher) says must not mislead people. I just don't know how to integrate and understand it. The answer is: you only know that the Ci'en School advocates rebirth in the Tushita Heaven, but you haven't seen the sutras praising Amitabha Buddha, which praise the ten superiorities of the Pure Land throughout. How can the Holy Teacher's teachings be contradictory? This is because expounding the Dharma should be adaptable and each show expedient methods. This is the same as the 'Amitabha Sutra', 'Infinite Life Sutra', etc., spoken by the Tathagata, which encourage people to be reborn in the Western Pure Land, and the 'Maitreya's Descent to Life Sutra', which encourages people to be reborn in the inner court of Tushita. The interests are the same. Sentient beings have different roots and conditions, and the ways in which Buddha lands receive them are naturally different. For example, if someone is born in the south and prepares to take a boat to Wu and Yue, preparing luggage and asking about the journey. Those who know the situation should answer his questions. How can they praise the convenience of land travel and praise the prosperity of Qin and Shu instead? This will only increase confusion and bring no benefit. Those who understand things will find their destination according to their wishes. Those who are shallow and ignorant will forcibly create divisions.
Question: The lifespan in the heavenly palace is long enough to practice. Accumulating good deeds in the human realm can also surpass. As for the Asura (fighting spirits), dragon, and ghost realms, the three evil paths, it is good to remove suffering and benefit sentient beings. Why specialize in seeking rebirth in the Land of Ultimate Bliss? Answer: The desire realm heavens indulge in wonderful pleasures and are drunk on the wine of desire. When their blessings are exhausted, they will fall, like an arrow shot into the sky. Although the form realm heavens practice alone without interaction, they have not yet escaped the bondage of form. The formless realm heavens cannot escape reincarnation either. The sutras judge these to be difficult places. Layman Fu said: 'Even after eighty thousand kalpas, it will ultimately be in vain.' There is also a class of deities who obtain another way of survival, with lifespans of tens of millions of years. The 'Surangama Sutra' calls this the detailed study of the seven realms, all of which are the dim appearances of conditioned phenomena. Imaginary thoughts are born, and after countless kalpas, one cannot obtain true purity. Asuras are full of hatred, the dragon realm is full of fear, and the ghost realm is immersed in darkness. The suffering of the long night in the three evil paths is indescribable. Thinking of the five signs of decay in the heavens from afar, and seeing the four signs of birth, old age, sickness, and death in the human realm up close, who with wisdom would be happy to enter the sea of suffering? If you want to quickly escape reincarnation, there is no better way than seeking rebirth in the Pure Land. Those who are reborn in the Pure Land naturally have radiant bodies, possess the six supernormal powers, are accompanied by many sages, and transcend the three realms to enjoy constant bliss. Therefore, the Buddha said that the happiness in the Land of Immeasurable Life is endless, and it is always in harmony with moral brightness, and it will forever eradicate the root of birth and death. This is the reason.
Question: Seeing one's nature and realizing the Tao transcends birth and death. Why do you need to recite the Buddha's name and seek rebirth in the Pure Land?
。答通昧他心聖凡安測。除非遍知。授記應難。真修行人。自當審察。諸仁者汝觀自己見性悟道。得入師位。能如馬鳴龍樹否。得大三昧。能如南嶽智者否。宗說俱通。能如忠國師壽禪師否。此等諸師。皆明垂言教。深切勸往。他豈誤人乎。況佛金口讚歎叮嚀。昔賢恭稟佛誨。定不謬也。又當自度命終得去住自在否。無始惡業不現前否。舍此報身。定脫輪迴否。三塗險道中。出沒自由否。天上人間。十方世界託生無礙否。若也了了自信得及。何幸如之。其或未然。竊勿貢高不修凈土。
問六祖壇經云。凡愚不了自性。不識身中西方。東方愿西。悟人在處一種。志公云。智者知心是佛。愚人愛往西方。若此道果是真正。何故二大士排遣。答佛說法有隱顯。教有權實。人根有利鈍。宗師有抑揚。譬如受病不同。處方亦異。今有病暍發黃方大狂亂。有善醫者必以寒藥治之。豈可卻贊乳石桂附。有除寒起廢之功耶。有遍見人。聞寒藥有治熱之功。遂云乳石桂附。永不可用。豈不謬哉。達磨單傳心印。志公方贊大乘。當時人尚未信。豈可又卻教人唸佛求生凈土。圓機達士。固自無疑。求法初心。定生猶豫。但得意忘言。融通了解。自無矛盾他。
西資鈔揀示偏贊西方
孤山法師智圓
夫求生凈土。是假
【現代漢語翻譯】 現代漢語譯本：答：通達昧於自心的人，聖人和凡人的心思難以測度。除非是遍知一切的佛陀，否則很難給予授記。真正的修行人，應當自己審察。各位仁者，你們觀察自己，見性悟道，得以進入師父的地位了嗎？能像馬鳴（Aśvaghoṣa，佛教哲學家）和龍樹（Nāgārjuna，中觀學派創始人）那樣嗎？得到大三昧（samādhi，禪定）了嗎？能像南嶽智者（慧思，天臺宗創始人）那樣嗎？宗門和教理都通達了嗎？能像忠國師和壽禪師那樣嗎？這些大師們，都明白地垂示言教，深切地勸人前往（凈土），他們難道會誤人嗎？更何況佛陀金口讚歎叮嚀，昔日的賢者恭敬地稟承佛的教誨，一定不會有錯。又應當自己衡量，命終時能否得去住自在？無始以來的惡業是否會現前？捨棄這個報身，一定能脫離輪迴嗎？在三塗（trayaḥ gatayaḥ，地獄、餓鬼、畜生）險道中，出入自由嗎？在天上人間，十方世界託生沒有障礙嗎？如果能夠清清楚楚地自信能夠做到，那是多麼幸運啊。如果還沒有做到，千萬不要貢高我慢，不修凈土法門。
問：六祖壇經說：『凡夫愚昧，不瞭解自性，不認識身中的西方。東方人希望往生西方，開悟的人在哪裡都一樣。』志公（寶誌禪師）說：『智者知道心就是佛，愚人喜歡往生西方。』如果這種說法是真正正確的，為什麼這兩位大士要排斥（往生西方）呢？答：佛陀說法有隱有顯，教法有權有實，人的根器有利有鈍，宗師有抑有揚。譬如所患的疾病不同，所開的藥方也不同。現在有人得了暑熱病，臉色發黃，心煩意亂，有好的醫生一定會用寒涼的藥物來治療。難道可以反而讚揚乳石、桂附這些溫熱的藥物，說它們有去除寒氣、扶助衰弱的功效嗎？有見識廣博的人，聽到寒涼的藥物有治療熱病的功效，就說乳石、桂附永遠不能用，這難道不是謬誤嗎？達磨（Bodhidharma，禪宗初祖）單傳心印，志公才讚揚大乘，當時的人尚且不相信，怎麼可以又教人唸佛求生凈土呢？圓融通達的人，自然不會懷疑。求法初學者，一定會產生猶豫。只要領會了意思而忘記言語，融會貫通地理解，自然就沒有矛盾了。
西資鈔揀示偏贊西方
孤山法師智圓
求生凈土，是方便的法門。
【English Translation】 English version: Answer: Those who are ignorant of their own minds, the thoughts of saints and ordinary people are difficult to fathom. Unless it is the All-Knowing Buddha, it is difficult to bestow predictions. True practitioners should examine themselves. Gentlemen, observe yourselves, have you seen your nature and attained enlightenment, and are you able to enter the position of a teacher? Can you be like Aśvaghoṣa (Buddhist philosopher) and Nāgārjuna (founder of the Madhyamaka school)? Have you attained great samādhi (meditative absorption)? Can you be like Nanyue Huisi (founder of the Tiantai school)? Are you versed in both the teachings and the doctrines? Can you be like National Teacher Zhong and Zen Master Shou? These masters all clearly imparted teachings and earnestly exhorted people to go (to the Pure Land). Would they mislead people? Moreover, the Buddha praised and exhorted with his golden mouth, and the wise men of the past respectfully received the Buddha's teachings, so there must be no mistake. You should also measure yourselves, can you be free to go or stay at the end of your life? Will the beginningless evil karma not manifest? Will you be able to escape from reincarnation after abandoning this retribution body? Are you free to enter and leave the dangerous paths of the three realms (trayaḥ gatayaḥ, hell, hungry ghosts, animals)? Are you able to be reborn without hindrance in the heavens, the human realm, and the ten directions of the world? If you can clearly and confidently do it, how fortunate that would be. If you have not yet done so, do not be arrogant and not cultivate the Pure Land Dharma.
Question: The Sixth Patriarch's Platform Sutra says: 'Ordinary people are ignorant, do not understand their own nature, and do not recognize the Western Pure Land within their bodies. People in the East hope to be reborn in the West, but enlightened people are the same everywhere.' Zhi Gong (Zen Master Baozhi) said: 'The wise know that the mind is the Buddha, and the foolish love to go to the West.' If this statement is truly correct, why do these two great masters reject (rebirth in the West)? Answer: The Buddha's teachings have hidden and manifest aspects, the teachings have expedient and real aspects, people's capacities are sharp and dull, and the masters have suppression and praise. For example, if the diseases suffered are different, the prescriptions given are also different. Now, if someone has a heatstroke, a yellow complexion, and is upset, a good doctor will definitely use cold medicine to treat it. How can one praise warm medicines such as milk stone and cinnamon, saying that they have the effect of removing cold and supporting weakness? If a person with broad knowledge hears that cold medicine has the effect of treating heat disease, he will say that milk stone and cinnamon can never be used. Isn't this a fallacy? Bodhidharma (the first patriarch of Zen) transmitted the mind seal alone, and Zhi Gong praised the Mahayana. At that time, people did not believe it yet, so how could they teach people to recite the Buddha's name and seek rebirth in the Pure Land? Those who are well-rounded and understanding will naturally have no doubts. Beginners who seek the Dharma will definitely have hesitation. As long as you understand the meaning and forget the words, and understand it thoroughly, there will naturally be no contradictions.
Xizi Chao Jian Shi praises the West
Master Zhìyuán of Gushan
Seeking rebirth in the Pure Land is an expedient means.
他力。彌陀愿攝。釋迦勸贊。諸佛護念。三者備矣。茍有信心。往生甚易。如度大海既得巨航。仍有良導加以便風。必能速到彼岸也。若其不肯登舟。遲留惡國者。誰之過歟。夫十方皆有凈土。釋迦于諸經中亦乃遍贊。而末代行人偏好。求生於極樂國。愿升于知足天者。豈非彌陀與釋迦化道相關。彌勒仍是釋迦補處。所以眾生愿樂者多矣。微惑者眾矣。邇代淺識。不能加其功行。唯徒互相排毀。好凈土者。或輕於知足。尊內院者。則毀彼西方。豈知汲引二門同歸一道。寄語後學。宜自思之。或問。智者慈恩皆聖師也。而各遍贊一方。何故子之不許耶。對曰。聖師偏贊。意引遍好。令心決定耳。故受益者眾焉。但世變人澆。致偏贊成弊。故吾復得和融之。或當有息諍受益。而各自隨所好求生者。其或後世。以和融混一為弊者。亦冀命世之賢。復偏贊而救之。應病與藥。貴有益於眾生耳。亦何常之有。然則吾自童年便誦此經。雖遍想十方。而終期心於凈土。乃知于彌陀其有緣乎。世人或謂法界混同。誰分彼此。唯心一貫。何用去來。今謂世人有如是解者。所棲必求好眾。所親必擇名師。所服猶悅名衣。所餐或便美食。茍四者未妨於法界混同。唯心一貫者。則何妨接樂土之凈眾。親彌陀之名師。服上妙之天衣。餐純陀之美膳
【現代漢語翻譯】 現代漢語譯本： 他力（指阿彌陀佛的願力）。阿彌陀佛的願力攝受眾生。釋迦牟尼佛勸導讚歎。十方諸佛護念。這三者都具備了。如果具有信心，往生極樂世界非常容易。如同渡過大海，既已得到巨大的航船，又有好的嚮導加上順風，必定能夠快速到達彼岸。如果有人不肯登上船，遲遲停留在惡劣的國土，那是誰的過錯呢？ 十方都有凈土，釋迦牟尼佛在各種經典中也普遍讚歎。但是末法時代的修行人卻偏好求生於極樂世界，希望升到兜率天的知足天（彌勒菩薩的凈土）的人，難道不是因為阿彌陀佛與釋迦牟尼佛的教化道路相關聯，彌勒菩薩仍然是釋迦牟尼佛的補處（接替釋迦牟尼佛成佛的菩薩）嗎？所以眾生願意欣樂的人就多了。迷惑的人也多了。近代的淺薄之士，不能增加自己的功德和修行，只是互相排斥詆譭。喜好凈土的人，或許輕視兜率天的知足天；尊崇兜率天內院的人，就詆譭西方的極樂世界。哪裡知道汲引眾生往生凈土的兩個法門，最終都歸於同一條道路。寄語後來的學人，應該自己思考這個問題。 有人問：智者大師（智顗，天臺宗的實際創始人）和慈恩大師（窺基，法相宗的創始人）都是聖賢的導師，但是各自普遍讚歎一方凈土，為什麼您不贊同呢？ 回答說：聖賢的導師偏重讚歎一方凈土，意在引導眾生專心向往，使心意堅定罷了。所以受益的人就多了。但是世道變化，人心澆薄，導致偏重讚歎反而成了弊端，所以我才要調和融合。或許有人因此息止爭論而受益，各自隨著自己的喜好求生凈土。如果後世有人認為調和融合反而成了弊端，也希望有應運而生的賢人，再次偏重讚歎一方凈土來救治這種弊端。應病與藥，貴在有益於眾生罷了，又有什麼一成不變的呢？ 然而我自從童年就開始誦讀這部經典，雖然普遍觀想十方凈土，而最終還是把心安住在凈土。才知道我與阿彌陀佛很有緣分啊！世人或許說，法界本來就是混同的，誰來區分彼此呢？唯心才是貫穿一切的，何必有去有來呢？現在我說，世人如果有這樣的理解，那麼他所居住的地方必定要求好的環境，所親近的人必定選擇名師，所穿的衣服仍然喜歡名牌，所吃的食物或許偏愛美食。如果這四者不妨礙法界混同、唯心一貫的道理，那麼又何妨接納極樂世界清凈的聖眾，親近阿彌陀佛這樣的名師，穿上上妙的天衣，享用純陀（佛陀接受的最後供養）的美食呢？
【English Translation】 English version: Other-power (referring to the power of Amitabha Buddha's vows). Amitabha's vows embrace sentient beings. Shakyamuni Buddha encourages and praises. All Buddhas protect and remember. These three are complete. If one has faith, rebirth in the Pure Land is very easy. It is like crossing the great ocean, having obtained a giant ship, and also having a good guide plus favorable winds, one will surely be able to quickly reach the other shore. If someone refuses to board the ship and lingers in an evil land, whose fault is it? All directions have Pure Lands, and Shakyamuni Buddha also universally praises them in various sutras. However, practitioners in the Dharma-ending Age prefer to seek rebirth in the Land of Ultimate Bliss, and those who wish to ascend to the Tushita Heaven (Maitreya Bodhisattva's Pure Land), is it not because Amitabha Buddha and Shakyamuni Buddha's teaching paths are related, and Maitreya Bodhisattva is still Shakyamuni Buddha's successor (the Bodhisattva who will succeed Shakyamuni Buddha as a Buddha)? Therefore, there are many sentient beings who are willing and joyful. There are also many who are confused. Modern shallow scholars cannot increase their merits and practice, but only mutually exclude and slander. Those who like the Pure Land may despise the contentment of Tushita Heaven; those who respect the inner court of Tushita Heaven slander the Western Land of Ultimate Bliss. How do they know that the two Dharma doors of drawing sentient beings to rebirth in the Pure Land ultimately lead to the same path? A message to later learners, they should think about this issue themselves. Someone asked: 'Master Zhiyi (Zhiyi, the actual founder of the Tiantai school) and Master Ci'en (Kuiji, the founder of the Faxiang school) are both virtuous teachers, but each universally praises one Pure Land. Why do you not agree?' The answer is: 'Virtuous teachers emphasize praising one Pure Land, intending to guide sentient beings to focus their aspirations and make their minds firm. Therefore, there are many who benefit. However, the world changes, and people's hearts become shallow, leading to the emphasis on praise becoming a drawback. Therefore, I want to harmonize and integrate. Perhaps some will benefit from stopping disputes and seek rebirth in the Pure Land according to their own preferences. If later generations think that harmonization and integration have become a drawback, I also hope that there will be virtuous people who arise in response to the times and emphasize praising one Pure Land again to remedy this drawback. Prescribing medicine according to the illness is valuable in benefiting sentient beings, and what is there that is unchanging?' However, since childhood, I have been reciting this sutra. Although I universally contemplate the Pure Lands of the ten directions, I ultimately settle my mind in the Pure Land. I know that I have a great affinity with Amitabha Buddha! People may say that the Dharma realm is originally mixed together, who distinguishes between each other? The mind alone pervades everything, why bother with coming and going? Now I say that if people have such an understanding, then the place where they live must require a good environment, the people they associate with must choose famous teachers, the clothes they wear still like famous brands, and the food they eat may prefer delicacies. If these four do not hinder the principle of the Dharma realm being mixed together and the mind alone pervading everything, then why not accept the pure assembly of the Land of Ultimate Bliss, be close to a famous teacher like Amitabha Buddha, wear the supreme heavenly clothes, and enjoy the delicious food of Sundara (the last offering received by the Buddha)?
。豈不愈於此土乎。世又有聞過十萬億佛土。而望途怯遠。說生者多是補處。而恥躬弗逮。豈知十方空界悉我自心。心凈則十萬非遙。心垢則目睫猶遠。但期心凈。何算程途。豈不思。少頃睡眠。夢行千里。豈以常時為比較耶。又豈不聞。首楞嚴云。十方虛空。生汝心中。猶如片云點太清里。況諸世界在虛空耶。今若畏程遙。是畏自心。非畏程也。又若謂我是下凡彼多補處者。且自心即佛。因果理同。尚有於此穢惡之邦。以短促之命。而一生超登十地者。于彼清凈土中。壽復無量。既境勝時長。何患不至補處乎。幸冀智者靜而思之。無負佛恩。無屈自己。勉之勉之。
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文公楊億
(億)啟近者。竊審大師。期結社於十僧。約入懺之三載。然赴火光之正受。決取凈土而往生。身見頓空。願力彌壯。登蓮華之絕品。聞法樹之至音。茲事匪虛。先佛所證。然于俗念切貯願心。誠以大師洞三觀之指歸。為四眾之欽仰。續臺巖之慧命。啟越絕之度門。十善誘人。競存於白業。一音扶教。廣演于金言。慈蔭普均。道風允穆。惟極樂之界。蓋覺皇之示權。而大患之軀。非智人之所樂。儻存忻厭。即起愛憎。既萠取捨之心。乃生能所之見。諒惟通悟。夙究真常。蓋俯就於初機。冀策發於凈行。伏
【現代漢語翻譯】 現代漢語譯本：難道不比這個娑婆世界更好嗎？世上又有人聽說要經過十萬億佛土，就畏懼路途遙遠，說往生凈土的多是補處菩薩（指即將成佛的菩薩），而羞於自己不能親自到達。難道他們不知道十方虛空都在我自心中嗎？心清凈，則十萬億佛土也不遙遠；心污濁，則即使是眼前的睫毛也覺得遙遠。只要期望心清凈，何必計算路程的遠近呢？難道沒有想過，短暫的睡眠中，夢裡可以行走千里，難道可以用平常的時間來比較嗎？又難道沒有聽說過，《首楞嚴經》中說：『十方虛空，生在你心中，猶如一片雲彩點綴在晴朗的天空中。』何況是諸多的世界在虛空中呢？現在如果畏懼路程遙遠，那就是畏懼自己的心，而不是畏懼路程。又如果說我是下凡之人，他們多是補處菩薩，那麼要知道自心即是佛，因果的道理是相同的。尚且有在這個污穢惡劣的世間，以短暫的壽命，一生就超登十地菩薩果位的人，在那個清凈的國土中，壽命又是無量的，既然環境殊勝，時間又長，何愁不能到達補處菩薩的果位呢？希望有智慧的人靜下心來思考這些道理，不要辜負佛的恩德，不要委屈自己。努力啊！努力啊！
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文公楊億
（楊億）稟告：近來，我私下了解到大師您，計劃與十位僧人結社，約定進行為期三年的懺悔。然而您卻選擇了火光三昧的正受，決意往生凈土。身見頓時空無，願力更加強大。登上蓮花的極品，聽聞法樹的最勝妙音。這件事不是虛假的，是過去的諸佛所證明的。然而在世俗的念頭中，我深深地藏著一個願望，實在是因為大師您洞徹三觀的指歸，為四眾弟子所欽佩仰慕，延續天臺山的慧命，開啟越地的度化之門。用十善來引導人們，都努力積攢清凈的善業；用佛陀的一音來扶持教法，廣泛地宣揚佛陀的金玉良言。慈悲的恩澤普遍而均衡，道風也十分和穆。只有極樂世界，才是覺皇（指阿彌陀佛）所示現的權宜之計，而充滿大患的身體，不是有智慧的人所喜歡的。如果存有欣求和厭離，就會產生愛和憎。既然萌生了取捨之心，就會產生能和所的對立之見。想來只有通達領悟的人，才能早就窮究真常的道理。大概是您爲了俯就初學之人，希望策發他們的凈行吧。我伏
【English Translation】 English version: Isn't it better than this Saha world? Some people, upon hearing that they have to pass through hundreds of thousands of millions of Buddha lands, become fearful of the long journey, saying that those who are reborn in the Pure Land are mostly Bodhisattvas awaiting Buddhahood (referring to Bodhisattvas who are about to become Buddhas), and are ashamed that they cannot reach it themselves. Do they not know that the ten directions of empty space are all within my own mind? If the mind is pure, then hundreds of thousands of millions of Buddha lands are not far away; if the mind is defiled, then even the eyelashes before one's eyes seem far away. Just aspire to purify the mind, why calculate the distance of the journey? Have you not thought that in a short sleep, one can travel thousands of miles in a dream? Can you compare it with ordinary time? Have you not heard that the Surangama Sutra says: 'The ten directions of empty space arise in your mind, like a cloud adorning the clear sky.' How much more so are the many worlds in empty space? Now, if you fear the long journey, you are fearing your own mind, not the journey. Furthermore, if you say that I am a mortal and they are mostly Bodhisattvas awaiting Buddhahood, then you should know that your own mind is the Buddha, and the principle of cause and effect is the same. There are even those in this filthy and evil world who, with a short lifespan, transcend the ten stages of the Bodhisattva path in one lifetime. In that pure land, the lifespan is immeasurable. Since the environment is superior and the time is long, why worry about not reaching the stage of Bodhisattva awaiting Buddhahood? I hope that wise people will calm down and contemplate these principles, not disappoint the Buddha's kindness, and not wrong themselves. Strive on! Strive on!
A Petition to the Dharma Master of Siming to Remain in the World
Yang Yi, Duke Wen
(Yang Yi) reports: Recently, I have privately learned that you, Great Master, plan to form a society with ten monks and agree to engage in repentance for three years. However, you have chosen the correct reception of the Samadhi of Fiery Light, determined to be reborn in the Pure Land. The view of self is instantly emptied, and the power of vows is even stronger. Ascending to the highest grade of the lotus flower, hearing the most wonderful sound of the Dharma tree. This matter is not false; it is proven by the Buddhas of the past. However, in secular thoughts, I deeply harbor a wish, truly because you, Great Master, have thoroughly understood the guiding principles of the Threefold Contemplation, and are admired and revered by the fourfold assembly, continuing the wisdom-life of Mount Tiantai, and opening the gate of deliverance in Yue. Using the ten virtues to guide people, all strive to accumulate pure good karma; using the Buddha's one sound to support the Dharma, widely proclaiming the Buddha's golden words. Compassionate grace is universal and balanced, and the moral influence is very harmonious. Only the Land of Ultimate Bliss is the expedient means shown by the Awakened King (referring to Amitabha Buddha), and a body full of great suffering is not what wise people desire. If there is clinging to seeking and aversion to renouncing, then love and hate will arise. Since the mind of taking and rejecting arises, the opposing views of the able and the object will arise. It is thought that only those who are thoroughly enlightened can have long ago exhausted the principles of true constancy. Perhaps you are condescending to beginners, hoping to inspire their pure practice. I humbly
望因承恩詔。彌廣福田。增延住壽之期。恢闡化緣之盛。仍冀懺期之告畢。略迂法步以相從。庶效純陀。恭羞末後之供。愿同慶喜。頓釋離塵之心。幸軫瞀蒙。未趨寂滅。切希垂聽。颙俟報音。謹奉咨聞。
復楊文公請住世書
四明法師知禮
(知禮)謹于講懺之隙。依本宗教觀寫書。奉答秘監大檀越(知禮)伏奉載垂真翰。曲賜重言。俾(知禮)畢此懺期。更留講訓。仰承尊旨。合改先心。但以專誠久趣此門。鄙志莫能易轍。況良時難遇。勝事易差。故欲且副夙心。不果恭遵嚴命。其如傳法之務利人之功。諒此身所為。其益蓋寡。俟凈土卻至。其化方隆。所言(知禮)洞三觀之指歸者。稱之太過也。又云。極樂本由示權。修道須忘忻厭者。誠哉是言也。而(知禮)今忻凈土。特厭患身。亦有其由。輒伸於後。若其一心三觀。雖非洞達。敢不依憑(知禮)僅四十餘年。尋其筌罤。學其去就。神根既鈍證入無由。而於戶牖關房。行用時節。多所遊歷。亦略諳知。今者蒙索報音故難杜口。粗陳梗概。希賜否臧。三觀者。一念即空即假即中也。恢揚肇自於如來。妙悟近推于智者。全由性發。實匪修成。故於一心宛有三用。所謂空者一切皆空。即三觀悉彰。破相之用也。假者一切皆假。即三觀悉明。立法之
【現代漢語翻譯】 現代漢語譯本：
希望是因為承蒙皇上的詔令，能夠更加廣泛地培植福田，延長壽命，弘揚佛法的盛況。仍然希望在懺悔法會結束的時候，能夠稍微繞道，跟隨您一同前往。或許能夠傚法純陀（Cunda，一位供養佛陀最後食物的人），恭敬地獻上最後的供養；願意和慶喜（Ananda，阿難，佛陀的十大弟子之一，以博聞強記著稱）一樣，立刻解除塵世的煩惱。有幸您還掛念著我這愚昧之人，沒有立刻趨向寂滅。懇切地希望您能垂聽，我恭敬地等待您的回覆。謹此奉上我的諮詢。
——回覆楊文公請我住世的書信
四明法師知禮（Zhi Li，法師名）
(知禮)我謹在講經懺悔的空隙，依照本宗的教觀寫信，回覆秘監大檀越（Da Tan Yue，對施主的尊稱）。(知禮)我恭敬地拜讀了您親筆寫來的信，您委婉地說了許多懇切的話，希望(知禮)我能完成這次懺悔法會，再留下來講經說法。我仰承您的旨意，本應改變我原先的想法。但是因為我長期以來專心於凈土法門，我這鄙陋的想法實在難以改變。況且美好的時機難以遇到，殊勝的事情容易錯過。所以我想要先順從我原先的心願，不能完全遵從您的嚴命。至於弘揚佛法、利益眾生的事業，諒解我這身軀所能做的，其益處大概很少。等到我往生凈土之後，我的教化才能興盛。您說(知禮)我通曉三觀（San Guan，佛教哲學中的三種觀察方式：空觀、假觀、中觀）的旨歸，這是過獎了。您又說：『極樂世界本來是爲了示現權宜之法，修道的人必須忘記欣喜和厭惡。』這話確實說得對。而(知禮)我現在欣喜凈土，特別厭惡這個身體，也是有原因的。我將在後面陳述。至於一心三觀，即使我沒有完全通達，又怎敢不依憑呢？(知禮)我僅僅四十多年，尋找其中的門徑，學習其中的取捨。我的神識遲鈍，證悟沒有希望。但是對於戶牖關房（Hu You Guan Fang，指寺廟），行持用功的時節，也多有經歷，也略微知道一些。現在承蒙您索要我的回覆，所以難以閉口不言。粗略地陳述我的大概情況，希望您能給予評價。 English version:
Hoping that, due to receiving the Emperor's decree, I can cultivate more extensive fields of merit, extend my lifespan, and promote the flourishing of the Dharma. I still hope that at the end of the repentance ceremony, I can slightly detour and follow you. Perhaps I can emulate Cunda (Cunda, the one who offered the Buddha his last meal), respectfully offering the final offering; I am willing to be like Ananda (Ananda, one of the Buddha's ten great disciples, known for his extensive learning and memory), immediately dissolving the afflictions of the world. Fortunately, you still care about me, this ignorant person, and have not immediately moved towards Nirvana. I earnestly hope that you will listen, and I respectfully await your reply. I respectfully submit my consultation.
-- Reply to Yang Wengong's Letter Requesting Me to Stay in the World
Siming Dharma Master Zhi Li (Zhi Li, the Dharma Master's name)
(Zhi Li) I respectfully take the opportunity during the sutra lectures and repentance ceremonies to write this letter according to the teachings and views of our school, replying to the Secretary Da Tan Yue (Da Tan Yue, an honorific title for a benefactor). (Zhi Li) I respectfully read the letter written by your own hand, and you spoke many earnest words, hoping that (Zhi Li) I can complete this repentance ceremony and stay to lecture on the Dharma. I accept your intention, and I should have changed my original thoughts. However, because I have long been focused on the Pure Land Dharma, my humble thoughts are really difficult to change. Moreover, good opportunities are hard to come by, and excellent events are easy to miss. Therefore, I want to first follow my original wishes and cannot fully comply with your strict orders. As for the task of propagating the Dharma and benefiting sentient beings, understand that what this body can do is probably of little benefit. When I am reborn in the Pure Land, my teachings will flourish. You said that (Zhi Li) I understand the essence of the Three Contemplations (San Guan, the three types of observation in Buddhist philosophy: emptiness, provisional existence, and the middle way), which is an overstatement. You also said: 'The Pure Land was originally to show expedient means, and those who cultivate the path must forget joy and aversion.' These words are indeed correct. And (Zhi Li) I now rejoice in the Pure Land and particularly detest this body, and there is a reason for this. I will state it later. As for the One Mind Three Contemplations, even if I have not fully understood it, how dare I not rely on it? (Zhi Li) I have only been around for more than forty years, searching for the gateways within it, learning its choices. My spiritual faculties are dull, and there is no hope of enlightenment. However, I have experienced much in the temple and during times of practice, and I also know a little. Now, I am honored to be asked for my reply, so it is difficult to remain silent. I will roughly state my general situation, hoping that you can give me your evaluation.
【English Translation】 Hoping that, due to receiving the Emperor's decree, I can cultivate more extensive fields of merit, extend my lifespan, and promote the flourishing of the Dharma. I still hope that at the end of the repentance ceremony, I can slightly detour and follow you. Perhaps I can emulate Cunda (Cunda, the one who offered the Buddha his last meal), respectfully offering the final offering; I am willing to be like Ananda (Ananda, one of the Buddha's ten great disciples, known for his extensive learning and memory), immediately dissolving the afflictions of the world. Fortunately, you still care about me, this ignorant person, and have not immediately moved towards Nirvana. I earnestly hope that you will listen, and I respectfully await your reply. I respectfully submit my consultation. Siming Dharma Master Zhi Li (Zhi Li, the Dharma Master's name) (Zhi Li) I respectfully take the opportunity during the sutra lectures and repentance ceremonies to write this letter according to the teachings and views of our school, replying to the Secretary Da Tan Yue (Da Tan Yue, an honorific title for a benefactor). (Zhi Li) I respectfully read the letter written by your own hand, and you spoke many earnest words, hoping that (Zhi Li) I can complete this repentance ceremony and stay to lecture on the Dharma. I accept your intention, and I should have changed my original thoughts. However, because I have long been focused on the Pure Land Dharma, my humble thoughts are really difficult to change. Moreover, good opportunities are hard to come by, and excellent events are easy to miss. Therefore, I want to first follow my original wishes and cannot fully comply with your strict orders. As for the task of propagating the Dharma and benefiting sentient beings, understand that what this body can do is probably of little benefit. When I am reborn in the Pure Land, my teachings will flourish. You said that (Zhi Li) I understand the essence of the Three Contemplations (San Guan, the three types of observation in Buddhist philosophy: emptiness, provisional existence, and the middle way), which is an overstatement. You also said: 'The Pure Land was originally to show expedient means, and those who cultivate the path must forget joy and aversion.' These words are indeed correct. And (Zhi Li) I now rejoice in the Pure Land and particularly detest this body, and there is a reason for this. I will state it later. As for the One Mind Three Contemplations, even if I have not fully understood it, how dare I not rely on it? (Zhi Li) I have only been around for more than forty years, searching for the gateways within it, learning its choices. My spiritual faculties are dull, and there is no hope of enlightenment. However, I have experienced much in the temple and during times of practice, and I also know a little. Now, I am honored to be asked for my reply, so it is difficult to remain silent. I will roughly state my general situation, hoping that you can give me your evaluation.
功也。中者一切皆中。即三觀悉是。絕待之體也。是則終日破相。而諸法皆成。終日立法。而纖塵必盡。終日絕得。而二諦熾然。故般若談空。八十法門得顯。維摩立法。三界見愛皆忘。法華一乘世間之相常住。皆由三觀相即。致令諸法無遺。故三即非三。一即非一。非次第而入。非並別而觀。不可以有無求。不可以中邊取。故云不併不別非縱非橫。蓋三一圓融。修性冥泯。豈識心之所測。何言說之能詮。故強示云。不可思議之妙觀也。說即非說無說而說。能知此已。對一切境。以此觀照了之立一切行。以此觀導達之。辨一切事。以此觀成就之。設一切教。以此觀敷暢之。修此觀者。能所必忘。取捨斯泯。故真如無念。向則心絕。終日說示。不異無言。舍此則必同眾魔。離此則未超諸外。故龍樹云。除諸法實相。余皆魔事。迦葉云。未聞大涅槃前皆是邪見。大矣哉。一心三觀之妙宗也。故(知禮)所求安養而生。所欲燃燼而死。憑此三觀。遣彼百非也。言極樂之界。蓋覺皇示權者。經論既以凈土之教。為勝方便。驗知。是如來善巧權用也。但權名不局。實理亦通。是要甄分。方知去取。體外之權須破。體內方便須修。離事之理則粗。即權之實方妙。故小乘無他佛之說。大教有剎海之談。蓋心性遍周法界無外理極。故令
事廣。華大故省池深。剎如帝珠。出現重重無盡。方顯寂光之理。身類天饌。感報彼彼不同。乃表遮那之性。豈應極樂不預唯心。故如來藏中涅槃具足。隨緣發現。應量而知。既能彰地獄天宮。豈不造穢邦凈國。本性雖具。由心發明。彌陀以無緣之慈。取極樂之土。釋迦以樂說之辨。示往生之門。斯皆善巧之權方。攝彼沉淪之品彙。今懼退轉者不退。使不善觀者能觀。凈土權相蓋多。今且略論此二。故起信論云。初學大乘正信。以在此土不常值佛。懼謂信心缺緣退失。當知如來有勝方便。令其不退。但當專念極樂世界阿彌陀佛真如法身。必生彼國。住正定故。專念真如法身者。豈異大乘正信。以依彼佛為境。故能牽生凈方。斯是如來權巧也。又觀無量壽佛經云。凡夫心想羸劣。未得天眼。不能遠觀。諸佛如來。有異方便。令其得見。此蓋釋迦神力彌陀願心。若有諦觀。必能睹見。斯亦覺皇異妙方便也。此之權巧方便。既約圓論即與法華微妙方便。無二無別。故諸天及人聲聞緣覺事度菩薩漸修大士。充滿世間。數等河沙。盡思度量。不能知覺。唯佛與佛。乃能究盡。圓信圓解。方能造修(知禮)雖是鈍根。濫沾圓教。不離當念。愿達彼方。庶即下凡便階不退。復聞大通佛世。結緣之徒。已經塵點劫來。尚住聲聞之地。皆
【現代漢語翻譯】 現代漢語譯本 事情繁多。華麗宏大的寺廟，深邃的池塘。剎土如同帝釋天的寶珠（Indra's jewel），重重無盡地顯現，方能彰顯寂光凈土的真理。身體如同天上的美食，所感應的回報各不相同，才能表明法身佛（遮那，Vairocana）的本性。難道極樂世界不與唯心相應嗎？所以在如來藏（Tathagatagarbha）中，涅槃（Nirvana）本來就具足，隨著因緣而顯現，根據根器而知曉。既然能夠顯現地獄和天宮，難道不能創造穢土和凈土？本性雖然具備，卻由心來發明。阿彌陀佛（Amitabha）以無緣大慈，攝取極樂凈土。釋迦牟尼佛（Sakyamuni）以善於說法的辯才，開示往生凈土的門徑。這些都是善巧方便的權宜之計，爲了救度那些沉淪的眾生。現在爲了使那些害怕退轉的人不再退轉，使那些不善於觀想的人能夠觀想，凈土的權巧方便有很多，現在且略論這兩種。所以《起信論》說：『初學大乘正信的人，因為在這個世間不能經常遇到佛，害怕信心缺少因緣而退失，應當知道如來有殊勝的方便，令其不退。只要專心念誦極樂世界阿彌陀佛的真如法身，必定往生彼國，安住于正定之中。』專念真如法身，難道不同於大乘正信嗎？因為依靠彼佛為境界，所以能夠牽引往生凈土，這是如來的權巧方便啊。又《觀無量壽佛經》說：『凡夫心想羸弱，沒有得到天眼，不能夠遙遠地觀見。諸佛如來有特別的方便，令其得見。』這大概是釋迦牟尼佛的神力，加上阿彌陀佛的願力。如果能夠仔細地觀想，必定能夠見到。這也是覺皇（佛陀）的奇妙方便啊。這種權巧方便，如果從圓教的角度來說，就與《法華經》的微妙方便，沒有兩樣。所以諸天及人、聲聞、緣覺、事度菩薩、漸修大士，充滿世間，數量如同恒河沙數，盡力思量，也不能知覺。只有佛與佛，才能究竟明白。圓信圓解，才能造修。（知禮）雖然是鈍根，有幸沾染圓教，不離當下的念頭，愿能到達彼方。希望立刻從下凡的階段，便能進入不退轉的境界。又聽說大通智勝佛（Mahābhijñājñānābhibhū）的時代，結緣的眾生，已經經過塵點劫這麼長的時間，還停留在聲聞的地位，都
【English Translation】 English version The affairs are vast. The magnificent temples and deep ponds. The Buddha-lands are like Indra's jewel (帝珠), appearing endlessly in layers, only then can the truth of the Land of Serene Light be revealed. The body is like heavenly delicacies, the sensed retributions are different from each other, only then can the nature of Vairocana (遮那) be expressed. How could the Land of Ultimate Bliss not correspond to the mind-only? Therefore, in the Tathagatagarbha (如來藏), Nirvana (涅槃) is originally complete, manifesting according to conditions, and known according to capacity. Since it can manifest hells and heavens, how could it not create defiled lands and pure lands? Although the inherent nature is present, it is manifested by the mind. Amitabha (彌陀) with unconditioned compassion, takes the Land of Ultimate Bliss. Sakyamuni (釋迦) with eloquent speech, shows the gateway to rebirth. These are all skillful means of expediency, to save those who are sinking. Now, to prevent those who fear regression from regressing, and to enable those who are not good at contemplation to contemplate, the expedient aspects of the Pure Land are many, but now let's briefly discuss these two. Therefore, the Awakening of Faith says: 'Those who are newly learning the correct faith of the Mahayana, because they cannot often meet the Buddha in this world, fear that their faith will lack conditions and regress, they should know that the Tathagata has excellent means to prevent them from regressing. They only need to single-mindedly recite the True Suchness Dharma Body of Amitabha Buddha of the Land of Ultimate Bliss, and they will surely be born in that country and abide in the correct concentration.' Is single-mindedly reciting the True Suchness Dharma Body different from the correct faith of the Mahayana? Because relying on that Buddha as the object, it can lead to rebirth in the Pure Land, this is the Tathagata's skillful means. Furthermore, the Contemplation Sutra says: 'The minds of ordinary people are weak and feeble, and they have not obtained the heavenly eye, so they cannot see far away. The Buddhas and Tathagatas have different means to enable them to see.' This is probably the divine power of Sakyamuni Buddha, coupled with the vows of Amitabha Buddha. If one can contemplate carefully, one will surely be able to see. This is also the wonderful expedient of the Awakened King (Buddha). These skillful means, if discussed from the perspective of the perfect teaching, are no different from the subtle expedients of the Lotus Sutra. Therefore, the devas and humans, sravakas, pratyekabuddhas, bodhisattvas who practice according to affairs, and great beings who gradually cultivate, fill the world, their numbers are like the sands of the Ganges, and they cannot perceive it even if they try to measure it. Only the Buddhas can fully understand. Only with perfect faith and perfect understanding can one create and cultivate. (Zhi Li) Although he is of dull roots, he is fortunate to be touched by the perfect teaching, and he does not depart from the present thought, wishing to reach that land. Hoping to immediately enter the state of non-retrogression from the stage of ordinary beings. Furthermore, it is heard that in the era of the Great Universal Wisdom Buddha (Mahābhijñājñānābhibhū), those who formed connections have already remained in the position of sravakas for as long as countless kalpas, all
由退大故涉長時。身子六心。退落五道。況悠悠學佛者乎。蓋由此土多值退緣故云。魚子庵羅華菩薩初發心三事。因中多及其結果少。若求生安養即于博地能藉勝緣。才獲往生永無退轉。聞茲利益。得不忻求。乃用一心三觀為舟航。復以六時五悔為櫓棹。求往唯心之凈土。愿見本性之彌陀。然後運同體之大悲。度法界之含識。順佛權巧。求生樂邦。其意略爾。所言儻存忻厭即起愛憎。既萌取捨之心。乃生能所之見者。起過之相。誠如所言。立德之緣。今當略說。蓋以忻厭取捨。善能起過成功。故馬鳴立為始覺之基。智者稱為凈土之漸。維摩以見愛為侍者。文殊以貪恚為功能。斯皆用之在人。乘之有法。且眾生曠劫住此娑婆。貪于粗弊色聲。著于下劣依正。既無厭離之念。但增繫縛之緣。縱有熏修。鮮有克遂。以此土法多障致道行難成故。涅槃經云。得人身者如爪上土。失人身者如大地土。是故諸佛慜此眾生。以願行功取清凈土。令起忻慕作受生因。以苦切言。說垢穢相。令其厭惡成出離心。若非此心。不成始行。故非厭離。舍此經由。不起忻求。生彼無分。蓋受生之法。以愛為緣。始自初心終至等覺。變易未盡。忻厭叵忘。況始行耶。今求凈土。不為身受諸樂心染妙塵。蓋欲托彼凈緣速增勝道。以彼壽命無盡。依報自
然無有女人及以根缺。雖聖凡共處。而無惡道之名。雖聲聞無邊。且離執真之見。彌陀為良導。觀音為勝友。一生補處甚多。十地聖人無數。風吟寶葉。波動金渠皆出妙音。盡詮至理。既無違順。永息貪瞋。凡有見聞。悉資寂照。皆住正定。功在於斯令之眾園尚須求預彼之寶剎。寧不願生。但知凈土唯心。穢邦即性。即厭無厭。即忻無忻。是則正助合修。解行兼運。順佛正教。非己曲情。況觀經說上品生因。須大乘妙解。加修六度。兼勸眾生。故(知禮)今以三觀攻心。五悔助道。仍恐凈因未備。故以畢命自要。庶憑最後之強緣。以作往生之定業。而又若不燒身臂指。非出家菩薩。梵網之誡明然。捨身命財。是真法供養。法華之文煥矣。楞嚴然香一炷宿債俱酬。輪王剜身千燈妙果斯克。故知。初心后位上聖下凡。皆可遵修。並彰至教。但存正解。自免邪修。以知性火真空。豈有能燒之相。所燒自忘也。又知佛體圓妙。豈存所供之人。則能供亦寂矣。兩重能所既泯。一切功德斯成。是名苦行法門。所謂火光正受四土凈境。頓現此心。諸佛道場。咸彰此處。但隨所愿必遂往生。故智者云。臨終在定之心。即是凈土。動念即是往生凈土時。如此舍穢身。則盡垢穢之際。何理不彰。如此取凈土。則極清凈之源。何惑不遣。是以
韋提忻清凈業報之處。即證無生。薩埵舍癰疽瘭疾之身。云求常樂。此之取捨與不取捨。體無二種。用亦同時。得名三種法門。謂取法門舍法門不取不捨法門。亦是三毒法門。具一切法。故無行經云。貪慾即是道。恚癡亦復然。如是三法中具一切功德。文殊云。我是貪慾尸利。我是瞋恚尸利。我是愚癡尸利。深得此意。即一心三觀。導一切行。辦一切事也。以一切法空故。舍穢必盡。一切法假故。取凈無遺。一切法中故。無取無舍。此之三法。一切如來同證。一切菩薩共修。故(知禮)今舍穢身。忻求凈土。輒敢仰效也。然則修心萬行入道多門。隨樂隨宜隨修隨悟。敢將側管局彼太虛。但以(知禮)爰自少年便存此志。今已衰朽。多歷事緣。此心常自現前。對境彌加增進。信由宿願。敢不恭酬。年來建立道場。眾信共營供具。三載資緣粗備。數僧行愿偶同。此者遭逢秘監。知乎姓名。察其始末。敢請俯為檀越。運以力輪。使片善之有成。俾凈愿之克遂。然後庇我宗教。廣見流行。令未聞者聞。使未悟者悟。更冀佐治功成之後。期賾報滿之時。隨愿求生極樂世界。冀得同會一處。同敘宿因。同化含生。同登大覺(知禮)素無文學。元是野僧。發語粗浮。顯理疏脫。蓋奉讀前書云。精修懺之規。臻乎本凈。次書云。凈土匪
【現代漢語翻譯】 韋提希（Vaidehi，人名）欣求清凈業報之處，當下就能證得無生法忍。菩薩（Sattva）捨棄長滿癰疽瘭疾的身體，卻說要追求常樂。這種取捨與不取捨，本體上沒有兩種差別，作用也是同時進行的，因此得名三種法門，即取法門、舍法門、不取不捨法門。這三種法門也是三毒（貪嗔癡）法門，包含了世間一切法。所以《無行經》說：『貪慾就是道，嗔恚和愚癡也是如此。』這三種法中具足一切功德。文殊菩薩（Manjusri）說：『我是貪慾的吉祥，我是嗔恚的吉祥，我是愚癡的吉祥。』深刻理解這個道理，就是一心三觀，引導一切修行，成就一切事業。因為一切法都是空性的，所以捨棄污穢必定徹底；一切法都是假有的，所以求取清凈沒有遺漏；一切法都是中道的，所以沒有取也沒有舍。這三種法，一切如來（Tathagata）共同證得，一切菩薩共同修習。因此，知禮（Zhi Li，人名）現在捨棄污穢的身體，欣求清凈的凈土，斗膽傚法他們。既然如此，修心有萬種方法，入道有多種門徑，隨自己的喜好、方便、因緣來修行和領悟。我怎敢用管中窺豹的見識來侷限廣闊的太虛空呢？只是因為知禮我從少年時就立下這個志向，現在已經衰老，經歷了很多事情，這個心願常常在眼前浮現，面對境界更加增進。我相信這是宿世的願力，怎敢不恭敬地酬謝呢？近年來建立道場，各位信徒共同經營供養的器具，三年來的資糧粗略具備，幾位僧人的行愿偶然相同。這次有幸遇到秘監，知道我的姓名，瞭解事情的始末，斗膽懇請您作為檀越（Danapati，施主），運用您的力量，使這微小的善行得以成就，使這清凈的願望得以實現。然後庇護我的宗教，廣泛地流傳開來，讓沒有聽過的人聽到，讓沒有領悟的人領悟。更希望在您佐理朝政功成之後，壽命圓滿之時，隨愿往生極樂世界，希望能夠同聚一處，共同敘說宿世的因緣，共同教化眾生，共同登上大覺的彼岸。知禮我向來沒有文學才能，原本就是個鄉野僧人，說話粗俗浮淺，闡述道理疏漏淺薄，大概是奉讀前書所說，精進地修習懺悔的規範，達到本來的清凈。其次書中說，凈土並非 空。
【English Translation】 Vaidehi's (person's name) joyful seeking of a pure karmic reward leads to immediate attainment of non-origination. A Bodhisattva (Sattva) abandons a body afflicted with ulcers and boils, yet speaks of seeking constant joy. This taking and abandoning, and not taking and not abandoning, are not two different things in essence, and their function occurs simultaneously, hence they are named the Three Dharma Doors: the Door of Taking, the Door of Abandoning, and the Door of Neither Taking Nor Abandoning. These three Dharma Doors are also the Three Poisons (greed, hatred, and delusion) Dharma Doors, encompassing all dharmas. Therefore, the 'No-Conduct Sutra' says: 'Greed is the path, and so are hatred and delusion.' These three dharmas contain all merits. Manjusri (Manjusri) Bodhisattva says: 'I am the auspiciousness of greed, I am the auspiciousness of hatred, I am the auspiciousness of delusion.' Deeply understanding this principle is the One Mind Three Contemplations, guiding all practices and accomplishing all affairs. Because all dharmas are empty, abandoning defilement is certain to be complete; because all dharmas are provisionally existent, seeking purity leaves nothing out; because all dharmas are the Middle Way, there is neither taking nor abandoning. These three dharmas are jointly realized by all Tathagatas (Tathagata), and jointly practiced by all Bodhisattvas. Therefore, Zhi Li (person's name) now abandons this defiled body, joyfully seeking the pure land, daring to emulate them. Since this is the case, there are myriad ways to cultivate the mind and many paths to enter the Way, according to one's own preferences, convenience, and conditions for practice and realization. How dare I limit the vast emptiness with my narrow perspective? It is only because Zhi Li, from a young age, established this aspiration, and now I am old and have experienced many things, this aspiration often appears before me, and it increases even more when facing circumstances. I believe this is a vow from a past life, how dare I not respectfully repay it? In recent years, I have established a monastery, and the faithful have jointly managed the offerings. The resources for three years are roughly prepared, and the vows of several monks happen to be the same. This time, I am fortunate to meet the Secretary, who knows my name and understands the whole story. I dare to ask you to be a Danapati (Danapati, benefactor), and use your power to make this small good deed accomplished, and to make this pure vow fulfilled. Then protect my religion and spread it widely, so that those who have not heard it may hear it, and those who have not realized it may realize it. I also hope that after you have successfully assisted in governing the country, and when your life is fulfilled, you will be reborn in the Land of Ultimate Bliss according to your wishes, hoping to gather in one place, jointly narrate the causes of past lives, jointly transform sentient beings, and jointly ascend to the other shore of Great Enlightenment. Zhi Li has always lacked literary talent, and was originally a rural monk, speaking crudely and superficially, and explaining principles superficially. It is probably because I read in the previous book that diligently cultivating the norms of repentance leads to original purity. Secondly, the book says that the Pure Land is not empty.
虛先佛所證。仰惟秘監深洞苦行。可以窮源。復知凈邦由來即理。蓋欲(知禮)廣援誠教傍示未聞是敢輒附本宗。少述愚見。有黷臺聽。不任悚惶不宣。
答楊文公問
同前
承師有言。西方凈土。風吟寶葉。波動金渠。此是何人境界。答曰。即此見聞更無道理。既彰教義。寧免指陳。夫凈土依正。俱宣妙法。聞者合了。根塵絕跡。物我一如。豈執有人對他境界此間圓頓行者。以根對塵。起識之時。即了以法界。對法界起法界。實非心外之境。境外之心。則心自知心。境自見境。境豈見境。心豈知心。知見既忘。言詮亦絕。故強名云。不思議境觀也。凡位修之尚爾。聖位證之奚言。又若強論所離之境差別之相者。粗中之粗。凡夫境界。細中之細。是佛境界。斯蓋教道分別也。若今圓論不離而離。初心能離佛之所離。以一心三觀即佛智故。前書云。對一切境。以此觀照了之。斯之謂矣。
延慶募眾唸佛疏
同前
原夫一念本融。諸法無礙。遇熏既異。感報成差。是以順性而修。則顯諸佛凈土。隨情而作。則循五趣苦輪。所以處娑婆者。升出尤難。墮落者眾。故經云。得人身者。如爪上土。失人身者。如大地土。直待三乘行備。方免四趣受生。蓋境界粗強煩惱熾盛。自力求脫。實難
【現代漢語翻譯】 現代漢語譯本：虛先佛所證的境界。仰慕秘監（指知禮）深邃地洞察苦行，可以窮盡根源。並且知道凈土的由來就是真理。大概是想要廣泛地援引誠實的教義，從側面揭示未曾聽聞的道理，所以才敢于附在本宗之後，略微陳述我愚昧的見解。如有冒犯，請您諒解。不勝惶恐，不再多說。
回答楊文公的提問
同前（指與前文相同，都是知禮所著）。
承蒙老師您說，西方凈土，風吹動寶樹的葉子發出聲音，波浪涌動著金色的水渠。這是什麼人的境界？回答說：就是這見聞本身，沒有其他的道理。既然要彰顯教義，就免不了要指明陳述。凈土的依報和正報，都在宣說微妙的佛法。聽聞的人如果能夠領會，就能使根塵斷絕痕跡，物我合一。哪裡能執著于有人和他人的境界呢？此地的圓頓行者，以根對塵，生起識的時候，就了達是以法界（dharma-dhātu，宇宙萬法總稱）對法界，生起法界，實際上不是心外的境界，也不是境界外的心。那麼心自然知道心，境界自然顯現境界。境界難道能自己顯現境界嗎？心難道能自己知道心嗎？知和見既然都忘卻了，言語詮釋也就斷絕了。所以勉強稱之為『不可思議境觀』。凡夫位修行尚且如此，聖位證悟又有什麼可說的呢？如果一定要強行討論所脫離的境界和差別的相狀，那麼粗中之粗，是凡夫的境界；細中之細，是佛的境界。這大概是教義上的分別。如果按照圓融的理論來說，就是不離而離，初心修行者能夠脫離佛所脫離的，因為以一心三觀（one mind three views）就是佛的智慧。前面的書上說，面對一切境界，用這種觀照來了解它。說的就是這個道理。
延慶募眾唸佛疏
同前（指與前文相同，都是知禮所著）。
探究那最初一念本來就是圓融的，諸法之間沒有障礙。遇到熏習不同，感受到的果報就產生差別。因此，順應本性而修行，就能顯現諸佛的凈土；隨著情慾而造作，就會遵循五趣（five realms）的痛苦輪迴。所以在娑婆世界（Saha World）中，上升超出尤其困難，墮落的人卻很多。所以經書上說，得到人身，就像指甲上的泥土；失去人身，就像大地上的泥土。要等到三乘（three vehicles）的修行完備，才能免於四趣（four realms）的受生。這是因為境界粗糙強硬，煩惱熾盛，依靠自己的力量求得解脫，實在太難了。
【English Translation】 English version: What the Buddha Xu Xian (hypothetical Buddha) has realized. I admire the Secretary (referring to Zhili) for his profound insight into ascetic practices, which can exhaust the source. And know that the origin of the Pure Land is the truth. Probably wanting to widely cite the sincere teachings, and reveal the unheard principles from the side, so I dare to attach to this sect and briefly state my foolish views. If there is any offense, please forgive me. I am overwhelmed with fear and will not say more.
Answering Yang Wengong's Question
Same as before (referring to the same as the previous text, both written by Zhili).
I have heard you say, teacher, that in the Western Pure Land, the wind whispers through the leaves of the jeweled trees, and waves ripple through the golden canals. Whose realm is this? The answer is: it is this very seeing and hearing, there is no other reason. Since the teachings are to be manifested, it is inevitable to point out and state them. The adornments and the environment of the Pure Land both proclaim the wonderful Dharma. Those who hear it, if they can understand, can cut off the traces of the senses and objects, and unify self and other. How can one be attached to the realm of someone and someone else? The practitioners of perfect and sudden enlightenment here, when the senses encounter objects and consciousness arises, immediately understand that it is the dharma-dhātu (universe) facing the dharma-dhātu, and the dharma-dhātu arises. It is actually not a realm outside the mind, nor a mind outside the realm. Then the mind naturally knows the mind, and the realm naturally manifests the realm. Can the realm manifest itself? Can the mind know itself? Since knowledge and perception are both forgotten, verbal explanations are also cut off. Therefore, it is reluctantly called the 'inconceivable realm of contemplation'. It is still like this for those who cultivate in the position of ordinary people, what more can be said for those who have attained enlightenment in the position of sages? If one must forcibly discuss the realm that is separated and the differences in appearance, then the coarsest of the coarse is the realm of ordinary people; the finest of the fine is the realm of the Buddha. This is probably the distinction in doctrine. According to the theory of perfect harmony, it is separation without separation. The beginner can separate from what the Buddha separates from, because the one mind and three views (one mind three views) are the wisdom of the Buddha. The previous book said, facing all realms, understand it with this contemplation. This is what it means.
Exhortation to Encourage People to Recite the Buddha's Name
Same as before (referring to the same as the previous text, both written by Zhili).
Investigating that the initial thought is originally all-encompassing, and there are no obstacles between all dharmas. When encountering different熏習 (xunxi, influence), the resulting karmic retribution becomes different. Therefore, cultivating in accordance with one's nature can reveal the Pure Land of all Buddhas; acting according to emotions will follow the painful cycle of the five realms (five realms). Therefore, in the Saha World (Saha World), it is especially difficult to rise above, and many people fall. Therefore, the scriptures say that obtaining a human body is like the soil on a fingernail; losing a human body is like the soil on the earth. One must wait until the cultivation of the three vehicles (three vehicles) is complete to avoid being born in the four realms (four realms). This is because the realm is rough and strong, and afflictions are intense, so it is really difficult to seek liberation by one's own strength.
其人。若夫生安養者。國土莊嚴。身心清凈。直至成佛。不墮三途。經云。尚無惡道之名。何況有實。又云。眾生生者。皆是阿鞞跋致。若欲生彼。但當稱彼佛號。修彼佛慈。必為彼佛本願攝取。舍此報身。定生彼國。具如經說。實非臆談。今結萬人以為一社。心心繫念。日日要期。每歲仲春。同集一處。同修供養。同聽法音。會彼萬心。以為一志。俾成定業。誓取往生。況報得命光。其猶風燭。一息不至。三途現前。何得自寬不思來報。當依佛語無順人情。頓息攀緣。唯勤唸佛。
往生凈土決疑門
慈雲懺主遵式
決疑者。疑為信障。世間小善。尚不能成。況菩提大道乎。古今諸師歸心凈域者。或制疏解經。或宗經造論。或隨情釋難。或伽陀讚揚。雖殊途同歸。而各陳所見。動盈編帙尋究良難。今統彼百家。以三疑收盡。一疑師二疑法三疑自。
一疑師者。師有二種。一邪外等師。倒惑化人。非所承也。二正法之師。復有凡聖因果。凡及因位容有未了。猶清辯謂今彌勒未是遍知。俟龍華道後方復問津。即其事也。今顯示西方令迴向者。唯果佛聖師。釋迦如來。及十方諸佛。出廣長舌。說誠實言。贊勸往生。更何所惑。
二疑法者。佛法有二。一者小乘不了義法。二者大乘了義法。大
【現代漢語翻譯】 現代漢語譯本： 這樣的人。如果往生到安養（極樂世界）的人，他們的國土莊嚴，身心清凈，直至成佛，不會墮入三惡道。經書上說，『尚且沒有惡道的名稱，更何況有實際存在。』又說，『眾生往生到那裡，都是阿鞞跋致（不退轉）。』如果想要往生到那裡，只要稱念阿彌陀佛的名號，修習阿彌陀佛的慈悲，必定會被阿彌陀佛的本願所攝取，捨棄這個報身，一定能往生到極樂世界。這些都如經書所說，絕不是憑空臆測。現在我們結集萬人成為一個社團，心心相繫，念念不忘，每天都有約定的時間，每年仲春時節，一同聚集在一處，一同修習供養，一同聽聞佛法。彙集萬人的心，成為一個志向，使之成為堅定的行業，發誓要取得往生。何況我們所稟報得到的生命之光，就像風中的蠟燭一樣，一口氣不來，三惡道就會立刻顯現。怎麼能夠自己寬慰自己而不去思考未來的果報呢？應當依照佛的教誨，不要順從人情，立刻停止攀緣，只勤奮地念佛。
往生凈土決疑門
慈雲懺主遵式
決疑，就是破除疑惑。疑惑是信心的障礙，世間的小善事尚且不能成就，更何況是菩提大道呢？古今各位法師歸心凈土的人，有的撰寫疏解經文，有的依據經文造論，有的隨順情理解釋疑難，有的用伽陀讚揚。雖然途徑不同，但目標都是一樣的，各自陳述自己的見解，動輒盈篇累牘，尋究起來實在困難。現在我將各家之說統合起來，用三個疑惑來概括：一疑師，二疑法，三疑自。
一疑師，師有兩種：一是邪師外道等，顛倒迷惑世人，不應承事。二是正法之師，又有凡夫、聖人和因果的差別。凡夫和因位上的菩薩，容或有未完全明瞭的地方。就像清辯論師所說，現在的彌勒菩薩還不是遍知一切，要等到龍華樹下成道后才能完全通達。就是這個道理。現在指示西方極樂世界，令人迴向往生的，唯有果佛聖師，釋迦如來，以及十方諸佛，伸出廣長舌相，說誠實之語，讚歎勸勉往生，還有什麼可疑惑的呢？
二疑法，佛法有兩種：一是小乘不了義法，二是大乘了義法。
【English Translation】 English version: Such people. If those who are born in An'yang (the Land of Ultimate Bliss), their lands are adorned, their bodies and minds are pure, and until they attain Buddhahood, they will not fall into the three evil realms. The scriptures say, 'There is not even the name of evil realms, let alone their actual existence.' It also says, 'All sentient beings born there are Avaivartika (non-regressing).' If you wish to be born there, just recite the name of Amitabha Buddha, cultivate the compassion of Amitabha Buddha, and you will surely be taken in by the fundamental vows of Amitabha Buddha. Abandon this retribution body, and you will certainly be born in that land. As the scriptures say, it is not mere speculation. Now we gather ten thousand people to form a society, with hearts connected and minds focused, with daily scheduled times, and gathering together in one place every mid-spring, practicing offerings together, and listening to the Dharma together. Uniting the minds of ten thousand people into one aspiration, making it a firm karma, vowing to achieve rebirth. Moreover, the light of life we receive is like a candle in the wind. If one breath does not come, the three evil realms will immediately appear. How can we comfort ourselves and not think about future retribution? We should follow the Buddha's teachings, not conform to human sentiments, immediately stop clinging, and diligently recite the Buddha's name.
The Gate of Resolving Doubts about Rebirth in the Pure Land
Compiled by Venerable Zunshi, the Repentance Master of Ciyun
Resolving doubts means dispelling doubts. Doubt is an obstacle to faith. Even small good deeds in the world cannot be accomplished, let alone the great path of Bodhi? Throughout history, various masters who have devoted themselves to the Pure Land have either written commentaries on scriptures, or created treatises based on scriptures, or explained difficulties according to circumstances, or praised with Gathas. Although the paths are different, the goals are the same, and each presents their own views, often filling volumes, making it difficult to investigate thoroughly. Now I will integrate the sayings of various schools and summarize them with three doubts: first, doubt about the teacher; second, doubt about the Dharma; and third, doubt about oneself.
The first doubt is about the teacher. There are two types of teachers: first, evil teachers and heretics, who mislead and confuse people, and should not be followed. Second, teachers of the true Dharma, who have differences between ordinary beings, sages, and cause and effect. Ordinary beings and Bodhisattvas in the causal stage may have things they do not fully understand. Just as the philosopher Qingbian said, the current Maitreya Bodhisattva is not yet omniscient, and will only be fully enlightened after attaining Buddhahood under the Dragon Flower Tree. That is the principle. Now, those who point to the Western Land of Ultimate Bliss and encourage people to dedicate their merits for rebirth are only the Fruit Buddha Holy Teacher, Shakyamuni Tathagata, and the Buddhas of the ten directions, who extend their broad and long tongues, speak truthful words, and praise and encourage rebirth. What else is there to doubt?
The second doubt is about the Dharma. There are two types of Buddha Dharma: first, the Hinayana (Small Vehicle) incomplete Dharma; second, the Mahayana (Great Vehicle) complete Dharma.
乘中復有了不了義。今談凈土。唯是大乘了義中了義之法也。且小乘經部。括盡貝書。曾無一字贊勸往生他方凈土。故天親論云。女人及根缺。二乘種不生。此即明據也。問小彌陀經等。皆說彼國有聲聞弟子。及鼓音王經云。佛母名殊勝妙顏。亦應復有女人。答佛母且指初降生時。成正覺已。國土隨凈。必無女人。其母或轉成男子。如此方龍女。或覆命終。如悉達母。有人注論。引此經文。而云彼土亦有女人者非也。聲聞如觀經疏及十疑論和會。今明大乘。復有三種。一者三乘通教。此則門雖通大。類神二乘。又當教菩薩。雖復化他。凈佛國土化畢。還同二乘歸於永滅。凈土深理。非彼所知。非了義也。二者大乘別教。此明大乘獨菩薩法。雖談實理。道後方證。因果不融。凈土則理外修成。萬法乃不由心具。雖塵劫修道廣游佛剎。指彼凈土因果。但是體外方便。斯亦未了。三者佛乘圓教。此教詮旨。圓融因果頓足。佛法之妙。過此以往。不知所裁也。經曰。十方諦求。更無餘乘。唯一佛乘。斯之謂與。是則大乘中大乘。了義中了義。十方凈穢卷懷。同在于剎那。一念色心羅列。遍收於法界。並天真本具。非緣起新成。一念既然。一塵亦爾。故能一一塵中一切剎。一一心中一切心。一一心塵復互周。重重無盡無障礙。一
【現代漢語翻譯】 現代漢語譯本 大乘之中，還有不了義的教法。現在談論凈土，唯有大乘了義中的了義之法。而且小乘經部，包括所有的貝葉經，沒有一個字讚歎勸人往生他方凈土。所以天親（Vasubandhu）菩薩的《往生論》說：『女人以及六根不全的人，二乘的種子不能往生。』這就是明確的證據。有人問：『《小阿彌陀經》等經典，都說彼國有聲聞弟子。而且《鼓音王經》說，佛母名為殊勝妙顏，也應該有女人。』回答說：『佛母只是指初降生的時候。成正覺之後，國土隨著清凈，必定沒有女人。她的母親或許轉產生男子，如娑竭羅龍王（Sāgara-nāgarāja）的女兒；或許已經命終，如悉達多（Siddhārtha）的母親。』有人註釋《往生論》，引用這些經文，而說彼土也有女人，這是不對的。至於聲聞，如《觀經疏》及《十疑論》所調和的說法。 現在說明大乘，又有三種：一是三乘通教，這種教法門雖然通向大乘，但類似於二乘。而且當教的菩薩，雖然也度化他人，但凈佛國土的事業完畢后，還是和二乘一樣歸於永滅。凈土的深奧道理，不是他們所能理解的，不是了義的教法。二是大乘別教，這種教法說明大乘獨有的菩薩法，雖然談論真實的道理，但要到證道之後才能證得，因果不能融合。凈土則是在理外修成，萬法不是由心本來具足的。雖然經歷無數劫修道，廣泛遊歷佛剎，但所指的彼土因果，只是體外的方便，這也不是了義的教法。三是佛乘圓教，這種教法所詮釋的宗旨，圓融因果，頓然具足。佛法的奧妙，超過這種教法，就不知道該如何裁決了。經典說：『在十方世界尋求，再沒有其他的乘，只有一佛乘。』說的就是這個意思。這就是大乘中的大乘，了義中的了義。十方世界的清凈和污穢，都包含在剎那之間。一念之間的色心，羅列遍收於法界。而且是天真本來具足的，不是緣起新生的。一念如此，一塵也是如此。所以能夠一一塵中有一切剎土，一一心中有一切心，一一心塵又互相周遍，重重無盡沒有障礙。
【English Translation】 English version Within the Mahayana, there are also teachings that are not definitive. Now, discussing Pure Land, it is solely the most definitive teaching within the definitive teachings of the Mahayana. Moreover, the Hinayana scriptures, encompassing all the palm-leaf manuscripts, do not contain a single word praising or encouraging rebirth in other Pure Lands. Therefore, Vasubandhu's (Tianqin) Treatise states: 'Women and those with deficient faculties, the seeds of the Two Vehicles do not arise.' This is clear evidence. Someone asks: 'The Smaller Sukhavativyuha Sutra (Xiao Amituo Jing) and other scriptures all say that there are Shravaka disciples in that land. And the Drum Sound King Sutra (Gu Yin Wang Jing) says that the Buddha's mother is named Supreme Wonderful Countenance, so there should also be women.' The answer is: 'The Buddha's mother refers only to the time of the initial birth. After attaining perfect enlightenment, the land becomes pure, and there are certainly no women. Her mother may transform into a man, like the daughter of the Sagara-nāgarāja (Sea Dragon King); or she may have already passed away, like Siddhartha's (Xiduo) mother.' Some commentators on the Treatise, citing these scriptures, and saying that there are also women in that land, are incorrect. As for the Shravakas, it is as reconciled in the Commentary on the Contemplation Sutra (Guan Jing Shu) and the Ten Doubts about Pure Land (Shi Yi Lun). Now, explaining the Mahayana, there are three types: First, the Shared Teaching of the Three Vehicles (San Cheng Tong Jiao), this teaching, although the gate leads to the Mahayana, is similar to the Two Vehicles. Moreover, the Bodhisattvas of this teaching, although they also transform others, after the work of purifying the Buddha-land is completed, they return to eternal extinction like the Two Vehicles. The profound principles of Pure Land are not understood by them; it is not a definitive teaching. Second, the Distinct Teaching of the Mahayana (Da Cheng Bie Jiao), this teaching explains the unique Bodhisattva Dharma of the Mahayana. Although it discusses the true principle, it can only be realized after attaining the path; cause and effect cannot be integrated. Pure Land, then, is cultivated outside of the principle; the myriad dharmas are not inherently complete in the mind. Although one cultivates the path for countless kalpas, extensively traveling through Buddha-lands, the cause and effect of that Pure Land are merely external expedients; this is also not a definitive teaching. Third, the Perfect Teaching of the Buddha Vehicle (Fo Cheng Yuan Jiao), the purpose of this teaching is to completely and harmoniously integrate cause and effect. The subtlety of the Buddha-dharma surpasses this teaching, and one does not know how to judge beyond it. The scripture says: 'Seeking in the ten directions, there is no other vehicle; there is only the One Buddha Vehicle.' This is what it means. This is the Mahayana within the Mahayana, the definitive within the definitive. The purity and defilement of the ten directions are contained within a kshana (moment). The color and mind of a single thought are arranged and completely collected within the Dharma-realm. Moreover, it is inherently complete, not newly created by dependent origination. If a single thought is like this, a single dust particle is also like this. Therefore, one can have all lands within each dust particle, all minds within each mind, and each mind-dust particle mutually interpenetrates, endlessly without obstruction.
時頓現非隱顯。一切圓成無勝劣。若神珠之頓含眾寶。猶帝網之交映千光。我心既然。生佛體等。如此則方了。回神億剎。實生乎自己心中。孕質九蓮。豈逃乎剎那際內。茍或事理攸隔凈穢相妨。安令五逆凡夫十念便登于寶土。二乘賢輩迴心即達于金池也哉。信此圓談。則事無不達。昧斯至理。則觸類皆迷。故華嚴云。心如工畫師。造種種五陰。一切世間中。無不從心造。如心佛亦爾。如佛眾生然。心佛及眾生。是三無差別。又起信論云。所言法者。謂眾生心。是心即攝一切世間出世間法。依於此心。顯示摩訶衍義。十六觀云。諸佛如來是法界身。入一切眾生心想中。乃至是心作佛。是心是佛。又般舟三昧經云。佛是我心。是我心見佛。是我心作佛等。談斯旨者。大乘卷中粲然可舉。至若法華妙部如來親記往生。華嚴頓談普賢躬陳迴向。是知。彌陀因地。觀此理而大誓普收釋迦果成稱此理。而廣舌深贊。十方三世。莫不咸然。問如上所明妙理圓極。為世人盡須觀行。然始生耶。答此不然也。今但直決疑情。令知凈土百寶莊嚴九品因果。並在眾生介爾心中。理性具足。方得今日往生事用。隨愿自然。是則旁羅十方。不離當念。往來法界。正協唯心免信常流執此非彼。其行愿之相。正在次門。非此所問。況九品生相各有行
類。上輩三品須解須行。故文云。汝行大乘解第一義。即其人矣。若今之學者。見賢思齊。企金座而高昇。唯妙觀而是托。若其中下之流六品生因。只是精持禁戒行世仁慈。乃至下下品生。本是惡逆。十念情誠。便生彼國。但能知有凈土。儘可迴心。茍不然者。寧容九品之差降也。三疑自者。問曰。我是博地凡夫世緣纏蓋。云何此身生諸佛凈土。入賢聖海。同正定聚耶。釋曰。若瞭如上法性虛通。及信彌陀本願攝受。但勤功福。寧俟問津。況十念者得生。唯除五逆及謗正法。又定心十念逆謗亦生。今幸無此惡。而正愿至求。夫何惑矣。
義學編論席解紛
凈覺法師仁岳
空名居士。謂無已法師曰。竊惟傳記所載。始自晉時廬山遠公與諸信士。結香火之社。愿生西方。乃請社中劉遺民者為誓文。或曰斯乃教門權漸之方便。若究觀根極。其惟息心達本是正修行。有唐雍州藍田釋法喜。專修禪業。預知將死。大眾忽聞林北有音樂之聲。因以告喜。喜曰。世間果報。久已舍之。如何更生樂處。乃默而入定。須臾樂聲便止。喜亦端坐而終。又唐京師釋曇倫。臨終有問。往生何處。答云。無盡世界。於是寂然而化。今詳二師善逝。正是泥洹絕境。夫何遺身之徒。求生凈土。以彼較此。一何粗疏。愿叩兩端。用袪
【現代漢語翻譯】 現代漢語譯本： 類。上輩三品（上品、上中品、上下品）的人必須理解和實踐佛法。所以經文說：『你實踐大乘佛法，理解第一義諦。』說的就是這種人。如果現在的學佛人，見賢思齊，渴望登上金蓮寶座，一心寄託于精妙的觀想。如果是中下等根器的人，六品往生的原因，只是精進地持守戒律，在世間行仁慈之事。乃至下下品往生的人，本來是作惡多端的人，臨終十念，情真意切，便能往生到極樂世界。只要知道有凈土的存在，都可以迴心向善。如果不是這樣，怎麼會有九品往生的差別呢？ 三種疑惑中的『自疑』：有人問：『我是個凡夫俗子，被世俗的事務纏繞，怎麼能以這樣的身體往生到諸佛的凈土，進入賢聖的行列，加入正定聚呢？』回答說：『如果明白了上面所說的法性空性，以及相信阿彌陀佛的本願攝受，只要勤修功德福報，何必還要懷疑呢？何況臨終十唸的人都能往生，唯除犯了五逆重罪和誹謗正法的人。而且一心念佛的人，即使犯了五逆重罪和誹謗正法也能往生。現在你沒有犯這些惡行，而且有真誠的願望，還有什麼可疑惑的呢？』
《義學編論席解紛》
凈覺法師仁岳
空名居士對無已法師說：『我私下認為，傳記所記載的，從晉朝時廬山慧遠大師與各位信士，結成唸佛社團，發願往生西方極樂世界開始，於是請社中的劉遺民撰寫誓文。有人說這是佛教教化的一種權宜之計，如果探究根本，只有息滅妄心，通達本性才是真正的修行。唐朝雍州藍田的釋法喜，專修禪定，預知自己將要去世。大眾忽然聽到林北有音樂的聲音，於是告訴法喜。法喜說：『世間的果報，我早就捨棄了，怎麼還會再貪戀快樂的地方呢？』於是默默地入定。一會兒，音樂的聲音就停止了，法喜也端坐而終。』又唐朝京師的釋曇倫，臨終時有人問他往生到哪裡，他回答說：『無盡世界。』於是寂然而逝。現在仔細考察這兩位大師的善逝，正是進入了涅槃的境界。為什麼還有遺棄自身，求生凈土的人呢？用他們的情況來比較這些求生凈土的人，是多麼的粗疏啊！希望能夠請教這兩方面的問題，用來消除我的疑惑。
【English Translation】 English version: Categories. Those of the upper three grades (upper, upper-middle, and upper-lower) must understand and practice the Dharma. Therefore, the scripture says, 'You practice the Mahayana and understand the First Principle.' This refers to such people. If present-day Buddhist practitioners see the virtuous and think to emulate them, aspiring to ascend the golden lotus throne, relying solely on subtle contemplation. If they are of middle or lower capacity, the cause of rebirth in the six lower grades is simply diligently upholding precepts and practicing benevolence in the world. Even those reborn in the lowest of the lowest grades, who were originally evil and rebellious, can, with sincere devotion in their ten recitations at the time of death, be reborn in that land. As long as one knows of the existence of the Pure Land, one can turn one's heart towards it. If not, how could there be the difference of the nine grades of rebirth? The 'self-doubt' among the three doubts: Someone asks, 'I am an ordinary person, entangled in worldly affairs. How can I, with this body, be reborn in the Pure Land of the Buddhas, enter the ranks of the virtuous and sages, and join the company of those assured of enlightenment (正定聚, zhèngdìngjù)?' The answer is, 'If you understand the above-mentioned emptiness of Dharma-nature and believe in Amitabha's (彌陀, Mítuó) fundamental vow to embrace all beings, just diligently cultivate merit and blessings. Why wait to inquire? Moreover, those who recite the Buddha's name ten times at the time of death can be reborn, except for those who have committed the five heinous crimes (五逆, wǔnì) and those who slander the true Dharma. Furthermore, those who are single-minded in their ten recitations, even if they have committed the five heinous crimes and slandered the true Dharma, can still be reborn. Now you have not committed these evil deeds and have a sincere aspiration. What is there to doubt?'
《Resolving Disputes in the Compilation of Discussions on Doctrine》
Dharma Master Jingjue Renyue
Layman Kongming said to Dharma Master Wuyi, 'I privately believe that the records state that, starting from the Jin Dynasty, when Master Huiyuan (慧遠, Huìyuǎn) of Mount Lu (廬山, Lúshān) and various believers formed a Buddha-name recitation society, vowing to be reborn in the Western Pure Land, they invited Liu Yimin (劉遺民, Liú Yímín) of the society to write the vow. Some say that this is a provisional expedient of Buddhist teaching. If one investigates the root, only ceasing deluded thoughts and understanding one's original nature is true practice. In the Tang Dynasty, Dharma Master Faxi (法喜, Fǎxǐ) of Lantian (藍田, Lántián) in Yongzhou (雍州, Yōngzhōu) specialized in Chan meditation and knew in advance that he was about to die. The assembly suddenly heard the sound of music from the north of the forest, so they told Faxi. Faxi said, 'I have long abandoned worldly rewards. How could I still crave a place of pleasure?' Then he silently entered samadhi. After a while, the sound of music stopped, and Faxi also passed away in a seated posture.' Also, in the Tang Dynasty, Dharma Master Tanlun (曇倫, Tánlún) of the capital city asked where he would be reborn at the time of his death. He replied, 'The inexhaustible world.' Then he passed away peacefully. Now, upon careful examination, the good passing of these two masters is precisely entering the realm of Nirvana (泥洹, Níhuán). Why are there still those who abandon themselves and seek rebirth in the Pure Land? Comparing their situations to those who seek rebirth in the Pure Land is so crude! I hope to inquire about these two aspects to dispel my doubts.'
未悟。法師曰。余曏者已聞楊公之書。謂極樂為示權。誡乎忻厭取捨之說。不俟再問。方欲連茹引而伸之。今蒙致詰。如弦得筈。豈得不發。所言極樂為權。權必對實也。請試陳之。為以小乘是權大乘是實耶。為以有法是權無法是實。即若謂小乘是權者。且聲聞經中。曾無一言勸贊往生十方凈土。故迦葉云。但念空無相無作。于菩薩法遊戲神通凈佛國土成就眾生。心不喜樂。若謂有法是權者。何但極樂是權。至於泥洹。皆是權耳。故須菩提云。若有法勝於涅槃。我說亦復如幻如夢。由是言之。忻泥洹而厭極樂。亦猶逃峰赴壑。俱不免於害也。又若謂吾不取極樂亦不著泥洹。曠然無朕。不可擬議。若爾則滅后無生。何殊外道斷滅之見。復有說云。吾滅度后。十方世界。皆是我身。何必定生西方極樂。若爾則便同聖人普現色像。儻未證謂證。大妄語罪。其誰當之。天臺智者云。常人聞生。即作生解聞無生。即作無生解。不知生即無生無生即生。橫相是非。瞋他求生凈土。幾許誤哉。故知。法喜不求於樂處。曇倫示歸於無盡。斯乃遺情。離著之語。必非滅后永寂如空。凡夫則循業受生。聖人亦隨機利見。況法喜滅后。降神于弟子曰。吾欲露屍山野給施眾生等。豈非此身雖謝彼識猶生乎。而指為泥洹絕境者。將何以驗之。且夫
泥洹此翻滅度。統括諸教。其唯二焉。若聲聞泥洹者。滅見思煩惱。度分段生死。證偏空之理。理既偏矣。空不能有。故身土皆亡。此方便之說也。若諸佛泥洹。滅無明煩惱。度變易生死。證中道之理。理既中矣。非空非有。故應化無窮。此了義之談也。今未審。倫喜二師是何泥洹。若是偏空。未免粗疏。若是中道。何名絕境。今之學人。孰不謂即心是佛。觸目皆真。寧勞乎轉物同如。亦已乎超毗越釋。及無根其所自核。其所歸空空然。冥若夜遊。實貪恚之具存。何忻厭而不起。眷富貴如骨肉。顧貧賤如瘡疣。于吾善者。愿欲升之太階。于吾惡者。恨不戮之都市。凡此之類。恥修凈土。謂之忻厭者。不知其可也。僧傳習禪篇中。甚有苦節。謹終之者。或西務安養。或上忻知足。慧真絕粒。以行懺凈度。然身以為燈。僧顯現感於彌陀。智晞明見於兜率。莫謂此等皆是習俗粗疏之人乎。廬山遠公稀代之僧寶。西域梵眾。咸稱漢地有大乘道士。每燒香禮拜。輒東向稽首。豈迷圓頓之教。顓由權漸之門。劉雷之徒。皆晉世髦杰。何詭誕而隨之乎。而不知漸門多昧於往生。頓教盛稱于凈土。佛言。讀誦大乘方等經典。善解義趣。于第一義。心不驚動。斯為上品往生之業。又天親云。二乘種人。不生極樂。華嚴有勸生之說。法華有
記往之文。十方如來。出長舌相。靡不稱讚往生彼國。彌勒問佛。於此世界。有幾菩薩生彼佛國。佛言。有六十七億不退菩薩。一一菩薩。已曾供養無數諸佛。次如彌勒者也。又佛言。末世法滅之後。特留無量壽經。百年住世。接引眾生。以此證之。如何芥視往生之人。如何蓁塞極樂之路。所損至大。可不謹乎。
又後序云。復有引傳燈大珠和尚云。舍垢取凈。是生死之業。龐居士云。若舍煩惱入菩提。不知何方有佛地。以此句偈。輕蔑凈土者。固未可也。且不垢不凈之言。即心即佛之義。凡稟釋教者。孰不知之。安以真如平等之談。便廢因緣修證之法。六住大士。尚存分段之生。四果真人。亦有變易之死。云何殂落永謂泥洹。須知菩薩未證妙覺已還。常以空心遍修萬行。終日觀佛。無佛可觀。歷劫度生。無生可度。暫趣于空華凈土。權依于幻化彌陀。破昨夢之塵勞。入干城之地位。乃至成佛。雖自行冥寂。而利他宛然。故喻之以明鑑之身。現之以隨類之像。世人弗詢大義。唯忻頓悟直入無生。而不思。永嘉一宿覺云。若實無生無不生。既豁達而取空。恐莽蕩而招禍此類乎。越中習射。不逾數步之間隴西學游。翻沒洄波之內。如斯知識。未可參尋。
凈土修因或對
樝庵法師有嚴
或曰。生
【現代漢語翻譯】 現代漢語譯本：記載往昔的文獻中說，十方如來都會伸出廣長的舌頭，沒有不稱讚往生到阿彌陀佛極樂世界的人。彌勒菩薩問佛，在這個世界，有多少菩薩往生到阿彌陀佛的佛國？佛說，有六十七億不退轉的菩薩。每一位菩薩，都曾經供養過無數諸佛，他們的修行僅次於彌勒菩薩。佛又說，末法時代，佛法將要滅盡之後，特別留下《無量壽經》在世間住留一百年，接引眾生往生凈土。用這些來證明，怎麼可以輕視往生凈土的人，怎麼可以堵塞通往極樂世界的道路呢？這樣做造成的損害非常大，難道可以不謹慎嗎？ 後序中又說，有人引用《傳燈錄》中大珠和尚的話說：『捨棄垢染而取清凈，是生死輪迴的業因。』又引用龐居士的話說：『如果捨棄煩惱而進入菩提，我不知道什麼地方才有佛的凈土。』用這些偈語來輕蔑凈土法門，本來就是不可以的。要知道，『不垢不凈』的說法，是『即心即佛』的意義。凡是信奉佛教的人，誰不知道這個道理呢？怎麼可以用真如平等的空談，就廢棄因緣修證的法門呢？六住位的菩薩，尚且還有分段生死的存在；四果阿羅漢，也有變易生死。怎麼能把死亡就永遠當成是涅槃呢？要知道菩薩在沒有證得妙覺果位之前，常常用空性的心來普遍修習萬行，整天觀想佛，卻知道沒有佛可以觀想，經歷無數劫來度化眾生，卻知道沒有眾生可以度化。暫時前往空華般的凈土，權且依靠幻化出來的阿彌陀佛，破除往昔如夢般的塵勞，進入干城（比喻堅固的境界）的地位，乃至最終成佛。即使自己修行達到冥寂的境界，利益他人的事業仍然宛然存在。所以用明亮的鏡子來比喻，顯現出隨順不同眾生的形象。世人不探求佛法的大義，只希望能夠頓悟，直接進入無生的境界。卻不想想，永嘉玄覺禪師在《證道歌》中說：『如果確實達到了無生，也就沒有不生。』既然已經豁達地證悟空性，恐怕會因為空無所有而招來禍患，就像越地的人學習射箭，卻不能超過幾步的距離，隴西的人學習游泳，反而被洄流淹沒。這樣的知見，是不可以傚法的。 《凈土修因或對》 樝庵法師有嚴 有人問，往生
【English Translation】 English version: Records of the past state that the Tathagatas of the ten directions extend their long tongues, all praising those who are reborn in Amitabha Buddha's Pure Land. Maitreya Bodhisattva asked the Buddha, 'In this world, how many Bodhisattvas are born in the Buddha-land of Amitabha Buddha?' The Buddha said, 'There are sixty-seven billion non-regressing Bodhisattvas. Each Bodhisattva has made offerings to countless Buddhas, and their practice is second only to Maitreya Bodhisattva.' The Buddha also said, 'After the Dharma is about to perish in the Age of Degenerate Dharma, the Infinite Life Sutra will be specially left in the world for a hundred years to guide sentient beings to be reborn in the Pure Land.' With this as proof, how can one despise those who are reborn in the Pure Land, and how can one block the path to the Land of Ultimate Bliss? The damage caused by doing so is very great, how can one not be cautious? Furthermore, the postscript says that someone quoted Great Master Dazhu from the 'Transmission of the Lamp' saying, 'Abandoning defilement and taking purity is the karma of birth and death.' And quoted Layman Pang saying, 'If one abandons afflictions and enters Bodhi, I don't know where there is a Buddha-land.' It is not permissible to despise the Pure Land Dharma with these verses. One should know that the saying 'neither defiled nor pure' is the meaning of 'mind is Buddha.' Anyone who believes in Buddhism, who doesn't know this principle? How can one abandon the Dharma of cultivating and realizing through causes and conditions with empty talk of True Thusness and equality? Bodhisattvas of the Sixth Abode still have segmented birth and death; Arhats of the Four Fruits also have variable death. How can one regard death as Nirvana forever? One should know that before Bodhisattvas attain the wonderful enlightenment, they often cultivate myriad practices with an empty mind, contemplate the Buddha all day long, but know that there is no Buddha to contemplate, and liberate sentient beings for countless kalpas, but know that there are no sentient beings to liberate. Temporarily going to the Pure Land like flowers in the sky, temporarily relying on the illusory Amitabha, breaking the dream-like dust and labor of the past, entering the position of a fortified city (a metaphor for a firm state), and even becoming a Buddha in the end. Even if one's own practice reaches the state of stillness, the work of benefiting others is still clearly present. Therefore, it is likened to a bright mirror, manifesting images that accord with different sentient beings. People in the world do not seek the great meaning of the Dharma, but only hope to have a sudden enlightenment and directly enter the state of no-birth. But they don't think that Yongjia Xuanjue Zen Master said in the 'Song of Enlightenment': 'If one truly attains no-birth, then there is no non-birth.' Since one has already awakened to emptiness, one is afraid of inviting disaster because of emptiness, just like people in Yue learning archery but not being able to exceed a few steps, and people in Longxi learning to swim but being drowned by the eddy. Such knowledge is not to be followed. 《Pure Land Cultivation of Causes or Answers》 Venerable Zha'an has stern words Someone asked, rebirth
欲天者十善為因。生色天者禪定為因。善禪不修。而望生欲色天者。未之有也。夫生凈土者。必須修無生妙觀。才可得耳。若妙觀無相應之期。必凈土絕可生之理。今之學者。都懵教旨。謂生天難而凈土易。輒以有相之善。引脛而向。望風發愿。便待足蹈寶蓮身參聖眾謬矣。若謂生天難。是猶具四足而走曠難。若謂凈土易。亦猶無兩翼而凌空易。又孰信乎。
對曰。凈土非難易。難易在人。難者疑情咫尺萬里。易者信心萬里咫尺。所云修無生妙觀。得生者誠哉。是言也。此雖正意。乃上根得生之一門耳。然不可辟一門而塞多門。安樂集云。生凈土者有二種。一有相心。謂著相忻樂。二無相心。謂理觀相應。若今之世中下鈍根愚迷障重。待理觀相應方生者或少矣。原夫佛慈接物。方便多門。有定散之善焉。有佛法之力焉。有事福而假願力迴向焉。有垂終劇怖而賴求救焉。如是等類。百千萬數。有藉其一必得往生。是定善者。修心妙觀。首楞嚴定等是也。散善者。如四十八愿經修十念者。都攝六根。但聲聲相續而已。以未兼理定。說名為散是也。佛力者。如十疑論云。阿彌陀佛大悲願力。攝取唸佛眾生。即能發菩提心。行唸佛三昧等。承佛願力。即得往生。如劣夫從轉輪王。一日一夜周行四天下。非其自力。輪王之
力也。法力者。如佛告蓮華明王菩薩。令誦灌頂神咒。加持沙土。散亡者尸或亡者墓。彼所亡者。或墮地獄餓鬼畜生中。承是真言。生極樂國是也。事福假迴向者。慈心不殺。具諸戒善。受持秘咒。讀誦大乘。種種福善迴向莊嚴。成凈土因者。如聲入角。遠亦可聞。得生極樂是也。垂終求救者。臨命終時。火車相現。稱佛力故。猛火化為清涼風。如僧雄俊。臨入火鑊。並汾州人屠牛為業。臨終見群牛逼觸其身。苦痛切已。及張鍾馗殺雞為業。臨終見神人驅群雞啄破兩目。流血盈床。稱佛號時。俱生凈土是也。隨愿往生經云。若人以亡者嚴身之具。堂舍園林而施三寶。其福最多。可拔地獄之殃往生凈土。又無量壽經云。諸小行菩薩。及修小功德者。不可稱計。皆得往生。又梵網經。令請法師講菩薩戒。福資亡者。得見諸佛等。譬如國家搜揚草澤。于文學武學中。取士者非一科。況復此外更有奏陰。若以奏陰喻佛力。學科喻行愿。彼則多士分職。此則萬行成聖。佛曰易往。子曰難生。乍可順教談于易往。開人解脫之門。不須執迷說于難生。塞彼菩提之路。孔子曰。多聞闕疑。謹言其餘則寡尤。
凈土魔佛或對
同前
或曰。多見世人發願。愿命終時待佛接引超生凈土。若佛接引豈不是魔。予謂世人發狂
【現代漢語翻譯】 現代漢語譯本：力量。法的力量，例如佛陀告訴蓮華明王菩薩（Lianhua Mingwang Pusa，蓮花明王菩薩）說，讓他誦持灌頂神咒，加持沙土，散在亡者的屍體或墳墓上。那些亡者，即使墮入地獄、餓鬼、畜生道中，憑藉這真言的力量，也能往生極樂世界。這就是法力的作用。依靠事相上的福德，並加以迴向，以慈悲心不殺生，具足各種戒律和善行，受持秘密咒語，讀誦大乘經典，用各種福德善行迴向莊嚴，成就往生凈土的因，就像聲音進入號角，即使很遠也能聽到。這樣就能往生極樂世界。臨終求救的情況，例如臨命終時，出現火車的景象，稱念佛陀的力量，猛火就會化為清涼的風。例如僧人雄俊，面臨進入火鍋地獄，以及并州有人以屠牛為業，臨終時看見一群牛逼迫他的身體，痛苦萬分。還有張鍾馗以殺雞為業，臨終時看見神人驅趕一群雞啄破他的雙眼，鮮血流滿床。當他們稱念佛號時，都往生凈土。隨愿往生經說，如果有人用亡者生前使用的嚴身之具、堂舍園林來佈施三寶，這種福德最為殊勝，可以拔除地獄的苦難，往生凈土。又無量壽經說，那些修行小乘的菩薩，以及修習小功德的人，數量多得不可計數，都能往生凈土。又梵網經說，請法師講解菩薩戒，用這種福德資助亡者，可以使亡者得見諸佛等等。這就像國家選拔人才，在文學和武學中，錄取的人才不止一個科目。更何況此外還有奏陰（Zouyin，指佛力）。如果用奏陰比喻佛力，用學科比喻行愿，那麼前者是眾多人才分擔職責，後者是萬種修行成就聖果。佛說往生容易，孔子說做人很難。或許可以順應佛的教誨，談論往生容易，開啟人們解脫之門。不必執迷於孔子所說的做人很難，阻塞通往菩提的道路。孔子說，聽到的東西要多，對不確定的地方要存疑，謹慎地說其餘的事情，這樣就能減少過錯。 凈土的魔和佛的辯論或對治 同前（指與前文觀點相同） 或者有人說，經常看見世人發願，希望臨命終時等待佛陀接引，超生凈土。如果佛陀來接引，難道不是魔嗎？我認為世人發狂。
【English Translation】 English version: Power. The power of Dharma, for example, the Buddha told Lotus Light King Bodhisattva (Lianhua Mingwang Pusa, Lotus Light King Bodhisattva) to chant the empowerment mantra, bless the sand, and scatter it on the corpse or grave of the deceased. Those who have died, even if they have fallen into hell, the realm of hungry ghosts, or the animal realm, can be reborn in the Land of Ultimate Bliss by virtue of the power of this mantra. This is the effect of the power of Dharma. Relying on meritorious deeds in phenomena and dedicating them, with a compassionate heart not to kill, possessing all kinds of precepts and good deeds, upholding secret mantras, reciting Mahayana scriptures, and dedicating various meritorious deeds to adorn and accomplish the cause of rebirth in the Pure Land, is like a sound entering a horn, which can be heard even from afar. In this way, one can be reborn in the Land of Ultimate Bliss. In the case of seeking help at the time of death, for example, when the image of a fire cart appears at the end of life, by reciting the power of the Buddha, the raging fire will turn into a cool breeze. For example, the monk Xiongjun, facing entry into the cauldron hell, and someone in Bingzhou who made a living by slaughtering cattle, saw a group of cattle forcing his body at the time of death, suffering immensely. And Zhang Zhongkui, who made a living by killing chickens, saw a divine man driving a group of chickens to peck open his eyes, blood flowing all over the bed at the time of death. When they recited the Buddha's name, they were all reborn in the Pure Land. The Sutra of Rebirth According to Vows says that if someone uses the deceased's adornments, halls, gardens, and forests to make offerings to the Three Jewels, this merit is the most supreme, and can remove the suffering of hell and be reborn in the Pure Land. Furthermore, the Infinite Life Sutra says that those Bodhisattvas who practice the Small Vehicle, and those who cultivate small merits, are countless in number, and can all be reborn in the Pure Land. Furthermore, the Brahma Net Sutra says to invite Dharma masters to explain the Bodhisattva precepts, and use this merit to assist the deceased, so that the deceased can see all the Buddhas, etc. This is like the state selecting talents, in literature and martial arts, the talents selected are not limited to one subject. Moreover, there is also Zouyin (Zouyin, referring to the power of the Buddha). If Zouyin is used to compare the power of the Buddha, and subjects are used to compare vows and practices, then the former is many talents sharing responsibilities, and the latter is ten thousand practices accomplishing the holy fruit. The Buddha said that rebirth is easy, and Confucius said that being a person is difficult. Perhaps one can follow the Buddha's teachings and talk about the ease of rebirth, opening the door to liberation for people. There is no need to be obsessed with what Confucius said about the difficulty of being a person, blocking the path to Bodhi. Confucius said, 'Listen to many things, and be doubtful about what is uncertain. Be careful in speaking about the rest, so that you can reduce mistakes.' Debate or Counteraction of the Demons and Buddhas of the Pure Land Same as before (referring to the same viewpoint as before) Or someone says, 'I often see people making vows, hoping to wait for the Buddha to receive them at the end of their lives and be reborn in the Pure Land. If the Buddha comes to receive them, isn't that a demon?' I think people are crazy.
愿耳。
對曰。魔非無也。若謂發願求生凈土承佛接引必是魔者。則佛誤人生魔宮矣。普賢教人發願云。愿我臨欲命終時。面見彼佛阿彌陀。龍樹菩薩歷代聖賢。咸有著述(云云)豈俱令人發狂愿生魔宮耶。子作此說。斷佛種子。非魔是何。請為子略陳魔相及降魔法。夫魔有四種。謂煩惱陰死及天魔。若欲降之者。如大集經云。斷集諦是降煩惱魔。知苦諦是降陰魔。修道諦是降天魔。證滅諦是降死魔。又智論云。得菩薩道故破煩惱魔。得法性身破陰魔。得法性又破死魔。常一心。破一切處心不著。入不動三昧故破天魔。然天魔最為難識。以能變現為佛菩薩像故。又涅槃經云。佛去世后。后五百歲中。魔道漸興。魔作比丘壞亂佛法。又禪門云。魔鬼入心。破正戒破正見。破威儀破凈命。不敬三寶父母師長。或毀壞經書形像塔寺。作諸罪逆。斷滅善根。現平等相。毀他修善。云非正道。或說無因無果。如是邪說。壞亂正法。具如九十六種外道經中一一分別。惡魔之相。又誰識之。又智者禪門中。教人辨魔有三法。一者了知見聞覺知皆無所有。不受不著。亦不憂戚。亦不分別。若是魔者。彼即自滅。二者但反觀見聞覺知之心。不見生處。如是觀時。魔便滅謝。三者若作此觀不即去者。但當正念。勿生懼想。正念不動。
【現代漢語翻譯】 現代漢語譯本： 問：是這樣嗎？ 答：魔並非不存在。如果說發願求生凈土，期望承蒙佛的接引就一定是中了魔，那麼佛豈不是誤導人們進入魔宮了嗎？普賢菩薩教導人們發願說：『愿我臨終之時，能夠親眼見到阿彌陀佛。』龍樹菩薩以及歷代聖賢，都有相關的著作（此處省略），難道他們都是讓人發狂，發願往生魔宮嗎？你這樣說，是斷絕佛的種子，不是魔是什麼？請允許我為你簡要陳述魔的各種形態以及降伏魔的方法。魔有四種，分別是煩惱魔、五陰魔、死魔以及天魔。如果想要降伏它們，正如《大集經》所說：斷除集諦就能降伏煩惱魔，了知苦諦就能降伏五陰魔，修習道諦就能降伏天魔，證悟滅諦就能降伏死魔。另外，《智度論》中說：證得菩薩道就能破除煩惱魔，獲得法性之身就能破除五陰魔，獲得法性又能破除死魔。常常一心不亂，破除一切處的心不執著，進入不動三昧的境界就能破除天魔。然而天魔最難識別，因為它能夠變化顯現為佛菩薩的形象。另外，《涅槃經》中說：佛陀去世后，末法五百年中，魔道逐漸興盛，魔會化作比丘來擾亂佛法。禪門中說：魔鬼進入內心，會破壞正戒、破壞正見、破壞威儀、破壞清凈的生命，不尊敬三寶、父母、師長，或者毀壞經書、佛像、佛塔、寺廟，做出各種罪惡的行徑，斷滅善根，顯現出平等的假象，詆譭他人修善，說這不是正道，或者說沒有因果報應。像這樣的邪說，擾亂正法。這些都詳細地記載在九十六種外道經書中，一一分別說明了惡魔的各種形態，又有誰能認識它們呢？另外，智者禪門中，教導人們辨別魔有三種方法：第一，要了知見聞覺知都是虛幻不實的，不接受不執著，也不憂愁悲傷，也不分別計較。如果是魔，它自然就會消失。第二，只要反觀見聞覺知的心，不見其生起之處。這樣觀照的時候，魔就會消滅退謝。第三，如果這樣觀照，魔還不立即離去，只要保持正念，不要產生恐懼的想法，正念不動搖。
【English Translation】 English version: Question: Is that so? Answer: Demons are not nonexistent. If it is said that making vows to seek rebirth in the Pure Land and hoping to receive the Buddha's guidance is definitely being possessed by demons, then wouldn't the Buddha be misleading people into the demon's palace? Samantabhadra (Puxian) Bodhisattva teaches people to make vows, saying: 'May I, when approaching the end of my life, be able to see Amitabha (Amituo) Buddha in person.' Nagarjuna (Longshu) Bodhisattva and the sages of past generations all have related writings (omitted here), are they all making people go crazy and vow to be reborn in the demon's palace? What you say is cutting off the seeds of Buddhism, what is it if not a demon? Please allow me to briefly state the various forms of demons and the methods of subduing them. There are four types of demons: afflictions (klesha), the five aggregates (skandha), death, and the heavenly demon (deva-mara). If you want to subdue them, as the Mahasamghata Sutra says: cutting off the cause of suffering (samudaya) subdues the affliction demon, knowing suffering (duhkha) subdues the skandha demon, practicing the path (marga) subdues the heavenly demon, and realizing cessation (nirodha) subdues the death demon. Furthermore, the Mahaprajnaparamita Sastra says: attaining the Bodhisattva path breaks the affliction demon, obtaining the Dharma-nature body breaks the skandha demon, and obtaining the Dharma-nature also breaks the death demon. Constantly be of one mind, breaking the attachment of the mind in all places, and entering the state of immovable samadhi breaks the heavenly demon. However, the heavenly demon is the most difficult to recognize, because it can transform and appear as the image of a Buddha or Bodhisattva. Furthermore, the Nirvana Sutra says: after the Buddha's passing, in the last five hundred years, the path of demons will gradually flourish, and demons will transform into monks to disturb the Dharma. The Zen school says: demons entering the heart will destroy the precepts, destroy right view, destroy deportment, destroy pure life, disrespect the Three Jewels (Triratna), parents, and teachers, or destroy scriptures, Buddha images, pagodas, and temples, commit all kinds of evil deeds, cut off good roots, manifest false appearances of equality, slander others' cultivation of goodness, saying that it is not the right path, or say that there is no cause and effect. Such heretical teachings disturb the Dharma. These are all recorded in detail in the ninety-six types of heretical scriptures, each explaining the various forms of demons, and who can recognize them? Furthermore, the Zen school of the wise teaches people to distinguish demons with three methods: first, to know that seeing, hearing, feeling, and knowing are all illusory and unreal, not accepting, not clinging, not being sad or worried, and not discriminating. If it is a demon, it will naturally disappear. Second, just reflect on the mind of seeing, hearing, feeling, and knowing, not seeing its place of arising. When observing in this way, the demon will be destroyed and retreat. Third, if the demon does not leave immediately after observing in this way, just maintain right mindfulness, do not generate thoughts of fear, and right mindfulness will not waver.
知魔界如即佛界如。一如無二如。于魔無所舍。于佛無所取。佛法現前。魔自退去。辨魔佛之真偽。乃學教有教眼者識之。若悠悠之徒。或命終之時。風刀解體。精神荒越。怕怖章惶又何暇辨魔佛之真偽哉。然火就燥水流濕。邪不干正。或有一生之中以淳凈心堅固諦信。至誠禮誦悔過發願。吾知此人若身若心。則與彌陀氣類交接。智論云。如風吹樹斜勢西傾。及其倒時。必當西倒。習善得生。亦復如是。脫更有人。願力且薄。罪障又重。臨終相現。稱佛垂救以佛力故。魔無能為。若人合生安養凈土。而為魔奪。乃是佛之力。不如魔之力耶。故大品般若云。若人書寫般若波羅蜜經。乃至修行。是佛力故。魔不能為留難。又諸大乘經中。菩薩天仙金剛力士。各有誓願。令修行人魔不得便。故南山云。韋馱將軍。最多洪護。若見魔屬惑亂比丘。則悽惶奔赴。應時剪除。今之生凈土人。設為魔蔽。諸佛菩薩並護法神將。豈不救耶。原夫命終見佛。佛從心現。凈土廣博現亦從心。子迷指歸。妄有排毀。吾恐有拔舌之痛。伊匪堪也。設或有人死生魔宮者。以修行時多雜魔業。魔業者倚附佛法。邀名射利。外現清白。內唯腐臭。詐偽欺罔。吾我自高。截他人千尺之長為半分。揚自己一句之少為萬斛。此人氣分。與魔交接。命終之日。
【現代漢語翻譯】 現代漢語譯本：瞭解魔界即是瞭解佛界，兩者本質上沒有區別，都是唯一的真如。對於魔，沒有什麼需要捨棄的；對於佛，也沒有什麼需要獲取的。當佛法顯現時，魔自然會退去。辨別魔和佛的真偽，需要有教理和智慧的人才能識別。如果只是平庸之輩，或者在臨終之時，四大分離，精神恍惚，恐懼慌亂，又哪裡有時間辨別魔和佛的真偽呢？ 然而，就像火總是向乾燥的地方燃燒，水總是向潮濕的地方流淌一樣，邪惡無法侵犯正義。如果有人一生之中以純凈的心和堅定的信念，至誠地禮拜、誦經、懺悔、發願，我知道這個人無論身心，都與阿彌陀佛（Amitabha，西方極樂世界的佛）的氣息相交感。《智度論》（Mahaprajnaparamita-sastra）中說，就像風吹樹，樹傾斜向西，等到倒下時，必定是向西倒。修習善業而得以往生，也是如此。 即使有人，願力比較薄弱，罪業又很深重，臨終時出現惡相，但只要稱念佛名，佛就會垂慈救度，因為有佛力的緣故，魔是無能為力的。如果有人本來應該往生安養凈土（Sukhavati，阿彌陀佛的凈土），卻被魔奪走了，難道是佛的力量不如魔的力量嗎？所以《大品般若經》（Mahaprajnaparamita Sutra）中說，如果有人書寫、讀誦、修行《般若波羅蜜經》（Prajnaparamita Sutra），因為有佛力的加持，魔是無法阻礙的。而且，諸部大乘經典中，菩薩（Bodhisattva，發願普度眾生的修行者）、天仙、金剛力士（Vajra-yaksa，佛教護法神）等，各有誓願，使修行人不會被魔所趁。 所以南山律師說，韋馱將軍（Skanda，佛教護法神）最能護持。如果見到魔的眷屬迷惑擾亂比丘（bhikkhu，出家修行的男性佛教徒），就會立刻趕去，及時剪除。現在想要往生凈土的人，即使被魔所矇蔽，諸佛菩薩以及護法神將，難道不會救度嗎？ 原本命終時見到佛，佛是從心中顯現的；凈土的廣博，也是從心中顯現的。有人迷惑于方向，妄加排斥譭謗，我擔心他會有拔舌的痛苦，這是不值得的。 假設有人死後墮入魔宮，是因為修行時夾雜了太多的魔業。所謂的魔業，就是依附佛法，追求名利，外表清白，內心腐臭，虛偽欺騙，自高自大，把別人千尺的優點說成只有一半，把自己的微小功德誇大成無數。這種人的氣息，與魔相交接，臨命終時，自然會墮入魔道。
【English Translation】 English version: To understand the realm of demons is to understand the realm of Buddhas; they are essentially no different, both being the one and only Suchness. Towards demons, there is nothing to abandon; towards Buddhas, there is nothing to acquire. When the Buddha-dharma manifests, demons will naturally retreat. Discriminating between the truth and falsehood of demons and Buddhas requires those with doctrinal knowledge and wisdom to recognize. If one is merely an ordinary person, or at the time of death, when the four elements disintegrate and the spirit is in disarray, filled with fear and panic, how can one have the time to discern the truth and falsehood of demons and Buddhas? However, just as fire always burns towards dry places and water always flows towards wet places, evil cannot invade righteousness. If someone throughout their life, with a pure heart and firm faith, sincerely bows, recites scriptures, repents, and makes vows, I know that this person, both in body and mind, will resonate with the aura of Amitabha (the Buddha of the Western Pure Land). The Mahaprajnaparamita-sastra states, 'Like a tree blown by the wind, leaning westward, when it falls, it will surely fall westward. Cultivating good deeds to be reborn is also like this.' Even if someone's vows are weak and their karmic obstacles are heavy, if evil signs appear at the time of death, but they recite the Buddha's name, the Buddha will extend compassionate salvation. Because of the Buddha's power, demons are powerless. If someone should have been reborn in Sukhavati (Amitabha's Pure Land), but is seized by demons, is it that the Buddha's power is inferior to the demon's power? Therefore, the Mahaprajnaparamita Sutra states, 'If someone writes, recites, and practices the Prajnaparamita Sutra, because of the Buddha's power, demons cannot cause obstacles.' Moreover, in various Mahayana sutras, Bodhisattvas (beings who vow to liberate all sentient beings), celestial beings, Vajra-yaksa (Buddhist guardian deities), and others, each have vows to prevent demons from taking advantage of practitioners. Therefore, Vinaya Master Nanshan said, 'General Skanda (a Buddhist guardian deity) is most capable of protection. If he sees demons and their retinue confusing and disturbing bhikkhus (ordained male Buddhist monastics), he will immediately rush to eliminate them in time.' Now, for those who wish to be reborn in the Pure Land, even if they are deluded by demons, would the Buddhas, Bodhisattvas, and Dharma-protecting deities not come to their rescue? Originally, seeing the Buddha at the time of death, the Buddha appears from the mind; the vastness of the Pure Land also manifests from the mind. Someone is confused about the direction and recklessly rejects and slanders; I fear they will suffer the pain of having their tongue pulled out, which is not worthwhile. Suppose someone dies and falls into the demon palace, it is because they mixed too much demonic karma into their practice. So-called demonic karma is relying on the Buddha-dharma to pursue fame and profit, appearing pure on the outside but rotten on the inside, being hypocritical and deceitful, arrogant and self-important, diminishing others' strengths by half while exaggerating their own minor merits countless times. This person's aura is connected with demons, and at the time of death, they will naturally fall into the demonic path.
儻不淪三惡道。則生魔宮。向所謂水流濕亦可例也。若免三惡得生魔宮。斯亦幸矣。況大自在天本是大權。故凈名經云。作魔王者。皆是住不思議解脫菩薩。以方便故教化眾生。故經中魔王。帶萬二千天女。惑持世菩薩。時維摩詰一為說法。是諸魔女。俱證無盡燈三昧。向謂幸矣。乃此是也。奉愿自後修行之徒。但自內照修凈土心。是淳凈心耶。是魔業心耶。萬法唯心。心凈佛迎。心垢魔接。于理易了。奚須致疑。更有一類教眼盲者。貪慢溢腹。是非填膺。平安之時。四魔之中三不能識。臨終之際。恐生魔宮。口言降天魔。而中心存坐脫之法。愿于豪貴家。記生為人。又一何可笑。
唯心凈土說
圓辯法師道琛
或問。唯心凈土本性彌陀。為當往生為即心是。若往生者。何謂唯心。若即心是。何故經云過十萬億佛土耶。或答事理有異。約事須當往生。據理即心而是。今議曰。圓家事理一體無殊。何得抗分而通此義。當知十界四土。若凈若穢。不離我心。此心全是妄念。以本具故。具足百界千如依正等法。此但直具而已。若達全具為遍。遍彼生佛。彼彼生佛互遍亦爾。趣舉一法是法界之大都。互具各具互融互攝。參而不雜。離亦不分。一多自在。不相留礙。夫如是者。豈有娑婆釋迦樂邦彌陀。而離我
心耶。故輔行曰。又復學者。縱知內心具三千法(各具義也)不知我心遍彼三千。彼彼三千互遍亦爾(互具義也。一彼彼生一彼彼。佛心佛眾生。彼彼皆具也)茍順凡情生內外見(今疑。唯心凈土遠過十萬億剎者。正是生內外見也)應照理體本無四性。心佛眾生三無差別。能知此者。依俙識心(文)準此則知。三千本是融妙之法。任運具攝依正色心凈穢國土。既曰三法無差。則唯心本性。無復致疑。今更以譬喻顯之。如彼帝釋殿上。千珠寶網眾珠之影。映在一珠。一珠具足眾珠。彼彼千珠。互映亦爾。現前一心。即是千珠中一。彼彌陀佛土。亦是千珠中一。所有十界眾生趣舉一界。皆是千珠中一。既我一珠能映眾珠。我心之內無復眾珠。則離我心外無別凈土。何故爾耶。以釋迦亦是一珠彌陀亦是一珠。既舉一全收。豈心外有法。故曰唯心凈土本性彌陀也。然則唯心之言足矣。又何謂之過十萬億佛土耶。當知。經旨乃是以理揀情說之。何者情生則十萬迢遙。唯心乃一念理是。若爾唯心而已。何云凈土。須知體非因果。一念唯心迷悟既殊。因果宛爾。彌陀果悟我等因迷。忻厭心生。順佛勸往故云唯心。又稱凈土矣。然則既有取捨忻厭。莫成虛偽耶。曰當知。圓人舍則舍穢究盡。三土九界皆舍。取則取凈窮源。直取上品寂光
【現代漢語翻譯】 現代漢語譯本： 心是這樣的。所以《輔行記》中說：『再者，學習的人，即使知道內心具備三千法（各自具有意義），卻不知道我的心遍及那三千法，那三千法彼此互相遍及也是如此（互相具備意義。一個『彼彼』產生一個『彼彼』，佛心、佛、眾生，『彼彼』都具備）。』如果順從凡夫的情感而產生內外之見（現在疑問：認為唯心凈土遠遠超過十萬億佛土，這正是產生內外之見啊），應當照見理體的本來沒有四性，心、佛、眾生三者沒有差別。能夠知道這些的人，依據彷彿認識的心（文字），根據這些就可以知道，三千法本來是圓融微妙的法，自然具備攝取依報、正報、色法、心法、清凈國土、污穢國土。既然說三法沒有差別，那麼唯心本性，就沒有什麼可以懷疑的了。現在再用譬喻來顯明它。如同帝釋天的殿上，千珠寶網中眾多珠寶的影子，映在一顆珠寶上，一顆珠寶具足眾多珠寶，那些千顆珠寶，互相映照也是如此。現在的一念心，就是千顆珠寶中的一顆。那阿彌陀佛的國土，也是千顆珠寶中的一顆。所有十界眾生，舉出一個界，都是千顆珠寶中的一顆。既然我一顆珠寶能夠映照眾多珠寶，我的心之內就沒有眾多珠寶，那麼離開我的心之外就沒有別的凈土。為什麼這樣說呢？因為釋迦牟尼佛也是一顆珠寶，阿彌陀佛也是一顆珠寶，既然舉出一個就全部收攝，難道心外還有法嗎？所以說唯心凈土，本性彌陀啊。既然這樣，那麼『唯心』的說法就足夠了。又為什麼要說超過十萬億佛土呢？應當知道，經文的旨意乃是以理來揀擇情識而說的。什麼叫情生呢？情生則十萬億如此遙遠。唯心乃是一念，理就是。如果這樣，唯心就可以了，為什麼還說凈土呢？須知體不是因果，一念唯心，迷惑和覺悟既然不同，因果就宛然不同。阿彌陀佛是果地的覺悟，我們是因地的迷惑，欣求和厭離的心產生。順從佛的勸導前往，所以說唯心，又稱凈土了。既然這樣，那麼既然有取捨、欣求、厭離，莫非是虛假的嗎？說：應當知道，圓人捨棄，就捨棄污穢到究竟，三土九界都捨棄。取，就取清凈到窮盡根源，直接取上品寂光土。
【English Translation】 English version: The mind is like this. Therefore, the 『Fu Xing Ji』 says: 『Furthermore, the learner, even if knowing that the inner mind possesses three thousand dharmas (each having its own meaning), does not know that my mind pervades those three thousand dharmas, and those three thousand dharmas mutually pervade each other as well (mutually possessing meaning. One 『that that』 produces one 『that that』, Buddha-mind, Buddha, sentient beings, 『that that』 all possess).』 If one follows the emotions of ordinary beings and generates views of inside and outside (now questioning: thinking that the Pure Land of the Mind-Only is far beyond ten trillion Buddha-lands, this is precisely generating views of inside and outside), one should illuminate that the essence of principle originally has no four natures, and that the mind, Buddha, and sentient beings are not different. Those who can know these things, based on the seemingly recognizable mind (words), can know from this that the three thousand dharmas are originally perfectly fused and wondrous dharmas, naturally possessing and encompassing the dependent rewards, the principal rewards, form, mind, pure lands, defiled lands. Since it is said that the three dharmas are not different, then the Mind-Only nature has nothing to be doubted. Now, let』s use an analogy to illustrate it. Like in the palace of Emperor Śakra, the shadows of the many jewels in the net of a thousand jewels are reflected in one jewel, and one jewel possesses all the many jewels, and those thousand jewels mutually reflect each other as well. The present moment of mind is one of the thousand jewels. That Amitābha Buddha's land is also one of the thousand jewels. All sentient beings in the ten realms, taking one realm as an example, are all one of the thousand jewels. Since my one jewel can reflect many jewels, there are no many jewels within my mind, then there is no other Pure Land outside of my mind. Why is this so? Because Śākyamuni Buddha is also one jewel, and Amitābha Buddha is also one jewel, since taking one includes all, how can there be dharmas outside the mind? Therefore, it is said that the Pure Land of the Mind-Only is the Amitābha of inherent nature. Since this is the case, then the saying 『Mind-Only』 is sufficient. Then why say exceeding ten trillion Buddha-lands? It should be known that the meaning of the scriptures is to select emotions with reason. What is the arising of emotions? The arising of emotions makes ten trillion so distant. Mind-Only is one thought, and reason is. If so, Mind-Only is enough, why also say Pure Land? It should be known that the substance is not cause and effect, and since delusion and enlightenment are different in one thought of Mind-Only, cause and effect are clearly different. Amitābha Buddha is the enlightenment of the fruition ground, and we are the delusion of the causal ground, and the mind of joy and aversion arises. Following the Buddha's exhortation to go there, therefore it is said Mind-Only, and also called Pure Land. Since this is the case, then since there is taking and discarding, joy and aversion, is it not false? It is said: It should be known that the perfect person discards, then discards defilement to the ultimate end, and discards all three lands and nine realms. Taking, then takes purity to the exhaustion of its source, directly taking the Supreme Grade of the Still Light Land (Śāntiprabha).
。故妙宗曰。取捨若極。與不取捨亦非異轍。良由寂光不離三土。十界只是四土耳。若以四眼二智觀之。則萬像森羅。三土九界須舍。若以佛眼種智觀之。則真空冥寂。非離三土九界別有寂光。非寂光外別有娑婆。如古德曰。只緣即心是佛。須假修行者。乃此意也。會得唯心。則不妨十萬之程。以理揀情。其旨深矣。又復須知。此約順謂了性為行以說。若論逆則背性成迷。亦可談于唯心地獄。以地獄亦是千珠中一。亦是全具為遍。此地獄外無復余法。一切趣地獄。是趣不過。六即三千。俱皆地獄。如是則鐵床非苦。變易非遷。一切皆是性德本具性惡法門。由是而知。若逆若順。因果迷悟事理修性。若了唯心本性。只一三千融妙之法。十萬遐方皆不為礙。何以故。以真具故。以三千故。以融攝故。故得如斯。以上略提梗概。若欲深證此理。須除情想。
唯心凈土文
姑蘇禪師守訥
禪師姑蘇鄭氏子。其族顯官。少依圓照禪師。得大徹悟。唱道宣城。緇素欽敬。先自天衣懷禪師以下。專用凈土法遞相傳授。皆遂往生。各有明驗。具載寶珠集。師有唯心凈土文。今錄於此。
佛說極樂凈土。普勸娑婆群生。應當發願生彼國土。然學頓者。拂之為權說。不通理性者。泥之於事相。吾嘗學唯識。唯遮外
【現代漢語翻譯】 現代漢語譯本：所以妙宗說：『取捨到了極致，與不取捨也沒有什麼不同。』實在是因為寂光凈土不離三土（實報莊嚴土、方便有餘土、凡聖同居土），十界（地獄、餓鬼、畜生、阿修羅、人、天、聲聞、緣覺、菩薩、佛）只不過是四土罷了。如果用四眼（肉眼、天眼、慧眼、法眼）二智（根本智、后得智）來觀察，那麼萬象森羅，三土九界都須捨棄。如果用佛眼種智（佛的智慧）來觀察，那麼真空冥寂，並非離開三土九界另有寂光凈土，也不是在寂光凈土之外另有娑婆世界。如古德所說：『只因爲即心是佛，才需要假借修行。』就是這個意思。領會了唯心，就不妨礙十萬里的路程。以理智來揀擇情感，其中的旨意很深啊！又要知道，這是就順著覺悟本性而修行的角度來說的。如果從逆著本性而迷惑的角度來說，也可以談論唯心地獄。因為地獄也是千珠中的一顆，也是全部具備而周遍的。這個地獄之外沒有其他法，一切趣向地獄，是趣向不過的。六即（理即、名字即、觀行即、相似即、分證即、究竟即）三千（色法、心法、行為）都屬於地獄。這樣，鐵床就不是苦，變易就不是遷，一切都是性德本具的性惡法門。由此可知，無論是順是逆，因果迷悟，事理修性，如果明白了唯心本性，就只有一個三千融妙之法，十萬遙遠的地方都不成為障礙。為什麼呢？因為真實具備，因為具備三千，因為融攝一切。所以才能如此。以上只是略微提一下綱概，如果想要深入證悟這個道理，必須去除情感和妄想。
唯心凈土文
姑蘇禪師守訥
禪師是姑蘇鄭氏的兒子，他的家族是顯赫的官員。年少時依止圓照禪師，得到大徹大悟。在宣城弘揚佛法，僧俗都欽佩尊敬。從天衣懷禪師以下，專門用凈土法門遞相傳授，都得以往生，各有明顯的驗證，詳細記載在《寶珠集》中。禪師有《唯心凈土文》，現在摘錄如下：
佛說極樂凈土，普遍勸導娑婆世界的眾生，應當發願往生那個國土。然而學習頓悟法門的人，認為這是方便之說；不通達理性的人，執著於事相。我曾經學習唯識，只是遮止外境。
【English Translation】 English version: Therefore, Miaozong said, 'When taking and discarding reach their extreme, there is no difference from not taking and discarding.' This is truly because the Tranquil Light Land (Sukhavati) is inseparable from the Three Lands (the Land of Actual Reward and Adornment, the Land of Expedient Remainder, and the Land of Co-dwelling of Saints and Mortals), and the Ten Realms (hell-beings, hungry ghosts, animals, asuras, humans, devas, sravakas, pratyekabuddhas, bodhisattvas, and Buddhas) are merely the Four Lands. If one observes with the Four Eyes (flesh eye, heavenly eye, wisdom eye, dharma eye) and Two Wisdoms (fundamental wisdom, subsequent wisdom), then the myriad phenomena are vast and numerous, and the Three Lands and Nine Realms must all be discarded. If one observes with the Buddha Eye and the Wisdom of the Seed (Buddha's wisdom), then the True Emptiness is profound and still, and there is no Tranquil Light Land apart from the Three Lands and Nine Realms, nor is there a Saha World apart from the Tranquil Light Land. As an ancient master said, 'Only because the mind itself is Buddha, is it necessary to rely on cultivation.' This is the meaning. Understanding the Mind-Only, one is not hindered by a journey of ten thousand miles. Using reason to discern emotions, the meaning is profound! Furthermore, one must know that this is spoken from the perspective of following the awakened nature to cultivate. If one speaks from the perspective of going against the nature and becoming deluded, one can also talk about the Mind-Only Hell. Because hell is also one of the thousand pearls, and it is also fully possessed and pervasive. There is no other dharma outside of this hell; all who go to hell are simply going to this. The Six Identities (Identity in Principle, Identity in Name, Identity in Practice, Identity in Resemblance, Identity in Partial Realization, Identity in Ultimate Realization) and Three Thousand (form, mind, and action) all belong to hell. In this way, the iron bed is not suffering, and change is not impermanent; everything is the inherently evil dharma of the nature of virtue. From this, it can be known that whether following or going against, cause and effect, delusion and enlightenment, phenomena and principle, cultivation and nature, if one understands the Mind-Only nature, there is only one Three Thousand Dharma of Fusion and Wonder, and ten thousand distant places are not an obstacle. Why? Because it is truly possessed, because it possesses the Three Thousand, because it fuses and embraces everything. Therefore, it can be like this. The above is just a brief outline; if you want to deeply realize this principle, you must remove emotions and delusions.
The Mind-Only Pure Land Text
By Chan Master Shoun of Gusu
The Chan Master was the son of the Zheng family of Gusu, whose family were prominent officials. In his youth, he relied on Chan Master Yuanzhao and attained great enlightenment. He propagated the Dharma in Xuancheng, and both monastics and laypeople revered him. From Chan Master Tianyi Huai onwards, they exclusively used the Pure Land method, passing it down to each other, and all were able to be reborn in the Pure Land, each with clear evidence, which is recorded in detail in the 'Collection of Precious Pearls'. The Master has the 'Mind-Only Pure Land Text', which is now excerpted below:
The Buddha spoke of the Pure Land of Ultimate Bliss (Sukhavati), universally exhorting the beings of the Saha World to make a vow to be born in that land. However, those who study the sudden enlightenment school consider this to be an expedient teaching; those who do not understand the principle cling to the phenomena. I once studied the Consciousness-Only school, which only negates external objects.
境。識表自心。心外無境。境全是心。心法遍周。凈土豈離乎當念。生佛同體。彌陀全是于自心。總攝有情。誠無凡聖之異。融通法界。寧有遠近之區。首楞嚴經。心存佛國。聖境冥現。唯闡提無信根者。則十萬億佛土。遠隔他方之外矣。天衣懷禪師。一生迴向凈土。問學者曰。若言舍穢取凈厭此忻彼。則取捨之情。乃是眾生妄想。若言無凈土。則違佛語。夫修凈土者。當如何修。復自答曰。生則決定生。去則實不去。若明此旨。則唯心凈土。昭然無疑。論云。智習唯識通。如是取凈土。愿諸同志。決定求生。政和三年癸巳。比丘(守訥)敘。
天親金剛般若論偈曰。智習唯識通。如是取凈土。非形第一體。非莊嚴莊嚴。論自釋云。智習唯識通者。此明真土。諸佛無有莊嚴國土之事。諸佛唯有真實智慧。習識通達。則是修習無分別智。通達唯識真實之性故。如是取凈土者。即修此智習唯識通。菩薩之人。乃取得凈土之果故。非形第一體者。此句明凈土體。不自生滅為凈土形。乃以真實第一義理故。凈土體故。非莊嚴莊嚴者。一形相土。即水鳥樹林等事莊嚴也。二法性土。即是正智證契真如無漏功德。無有形相為莊嚴也。
勸修西方說
解空法師可觀
吾佛釋迦出現娑婆。統化大千。應跡中天
【現代漢語翻譯】 現代漢語譯本 境。識所表現的是自心。心外沒有外境。外境完全是心。心法遍佈周全。凈土難道能離開當下的念頭嗎？眾生與佛本為一體。阿彌陀佛完全存在於自心中。完全攝受有情眾生，實在沒有凡夫和聖人的區別。融通法界，哪裡有什麼遠近的區域呢？《首楞嚴經》說，心中存有佛國，聖境自然顯現。只有斷滅善根不相信的人，才認為十萬億佛土，遙遠地隔在其他方之外。《天衣懷禪師》一生迴向凈土，問他的學生說：『如果說捨棄污穢而取清凈，厭惡這裡而欣喜那裡，那麼取捨的情感，就是眾生的妄想。如果說沒有凈土，那就違背了佛的話。那麼修凈土的人，應當如何修呢？』又自己回答說：『生則決定會往生，去則實際上沒有去。』如果明白這個宗旨，那麼唯心凈土，就昭然無疑了。論中說：『智慧修習唯識而通達，像這樣才能取得凈土。』希望各位同道，堅定地求生凈土。政和三年癸巳，比丘(守訥)敘。
天親（Vasubandhu）《金剛般若論》偈語說：『智慧修習唯識而通達，像這樣才能取得凈土。』不是形相第一的本體，不是用莊嚴來莊嚴。《論》自己解釋說：『智慧修習唯識而通達』，這是說明真實的凈土。諸佛沒有用莊嚴來裝飾國土的事情。諸佛只有真實的智慧，修習唯識而通達，這就是修習沒有分別的智慧，通達唯識真實的本性。『像這樣才能取得凈土』，就是修習這種智慧，修習唯識而通達，菩薩之人，才能取得凈土的果報。『不是形相第一的本體』，這句話說明凈土的本體，不自己產生也不自己滅亡，是凈土的形相，而是用真實的第一義理，作為凈土的本體。『不是用莊嚴來莊嚴』，一是形相的國土，就是水鳥樹林等事物的莊嚴。二是法性的國土，就是用正智證悟契合真如無漏的功德，沒有形相的莊嚴。
《勸修西方說》
解空法師（Jiekong Fashi）可觀
我佛釋迦牟尼（Sakyamuni）出現在娑婆世界（Saha world），統領教化大千世界，應化在中天。
【English Translation】 English version The realm. What consciousness expresses is one's own mind. There is no realm outside the mind. The realm is entirely the mind. The Dharma of the mind pervades everywhere. Can the Pure Land be apart from the present thought? Sentient beings and Buddhas are of the same essence. Amitabha (Amitābha - Infinite Light) is entirely within one's own mind. Completely encompassing sentient beings, there is truly no difference between ordinary beings and sages. Interpenetrating the Dharma realm, how can there be areas of near and far? The Surangama Sutra (Śūraṅgama Sūtra) says, 'If the mind holds the Buddha-land, the sacred realm will naturally appear.' Only those who lack faith, the icchantikas (icchantika - those who have severed their roots of goodness), consider the ten trillion Buddha-lands to be remotely separated in other directions. Zen Master Huai of Tianyi (Tianyi Huaichan) dedicated his entire life to the Pure Land, asking his students: 'If you say to abandon the impure and take the pure, to dislike this and rejoice in that, then the emotions of taking and abandoning are the delusions of sentient beings. If you say there is no Pure Land, then you contradict the words of the Buddha. So, how should those who cultivate the Pure Land cultivate?' He then answered himself: 'Birth will definitely occur, but going does not actually happen.' If you understand this principle, then the Pure Land of the Mind-Only is undoubtedly clear. The Treatise says: 'Wisdom studies only consciousness and penetrates, in this way one attains the Pure Land.' May all like-minded individuals resolutely seek rebirth. In the year Gui Si of the Zhenghe era (1113), recorded by Bhiksu (Śramaṇa) Shoune.
Vasubandhu's (Vasubandhu) verse in the Diamond Prajna Treatise (Vajra Prajñā Treatise) says: 'Wisdom studies only consciousness and penetrates, in this way one attains the Pure Land.' It is not the primary essence of form, it is not adorning with adornments.' The Treatise explains itself: 'Wisdom studies only consciousness and penetrates,' this explains the true Pure Land. Buddhas do not have the matter of adorning their lands with adornments. Buddhas only have true wisdom, studying consciousness and penetrating it, which is cultivating non-discriminating wisdom, penetrating the true nature of consciousness-only. 'In this way one attains the Pure Land,' which is cultivating this wisdom, studying consciousness and penetrating it, so that Bodhisattvas attain the fruit of the Pure Land. 'It is not the primary essence of form,' this sentence explains the essence of the Pure Land, which does not arise or cease on its own, as the form of the Pure Land, but uses the true first principle as the essence of the Pure Land. 'It is not adorning with adornments,' one is the land of form and appearance, which is the adornment of things like water birds and trees. Two is the land of Dharma-nature, which is using right wisdom to realize and accord with the unconditioned merits of Suchness (Tathātā), without the adornment of form and appearance.
Exhortation to Cultivate the Western Land
Disciple Kekuan, Dharma Master Jiekong (Jiekong Fashi)
Our Buddha Sakyamuni (Sakyamuni) appeared in the Saha world (Saha world), leading and transforming the great thousand worlds, manifesting in the central realm.
。八相成道。垂慈為物。在諸大教。或因而及之。如華嚴法華。或專為一緣。如十六觀無量壽經稱讚凈土經。什譯即小本佛說阿彌陀經並鼓音王經。偏贊西方。勸修唸佛。一切大教。正宗所詮。修行門戶。若欲依經所說行之。自非大根大性。宿世緣熟。必難造詣。速得發悟出離生死。又恐生死何期。不能善始令終。是故阿彌陀佛。以本願力。示現西方極樂世界依正莊嚴清凈蓮華。三輩九品。為欲攝受能唸佛人。一心不亂。繫念彼佛。時至緣會。恬然命終。見佛光明。不落魔境。決定高超無際苦輪。此一段事。若非釋迦出現世間。何由得之。固非小緣。須知偏贊西方。乃急救法。何翅中流失舟。一壺千金。正如佛說阿彌陀經。不待時機發起。即便為說。經意在此。東晉廬山虎溪慧遠法師。結白蓮社。賢士大夫。並諸尊者一十八人。同修西方。唸佛三昧。臨終見佛。即得往生。雖謝靈運。以心雜止之。不許入社。自此流通。後世追仰遺風。無間一切。信向甚盛。世傳六祖壇經。韶州人見六祖因問。有修西方。此法如何。六祖答以自心有西方。即是真西方。自有西方心。何處覓西方。東方人造罪作業。求生西方。若西方人造罪作業。求生何處。但能悟性。何所不可。噫如此鄙俚一笑可也。竊名祖師。不可行用。或謂。既云悟
性。此亦有理。其理偏尚。無非禪病。相傳高麗焚燬此書。遼東人師。稍有眼目。昔嵩明教贊之。何其失言。此老戒根堅固。陳令舉為作行狀。平生童真。其聲如擊清磬。身後火浴六事不懷。可謂僧寶。後世難及。不可求備。亦見此矣。須知西方唸佛三昧。甚易修行。只在日用。一心不亂。繫念彼佛。彼佛願力。自唸佛力。任運相應。雖有取捨。與不取捨殊無異轍。何以故。唸唸離相。了不可得。如盤走珠自在無礙。身心清凈猶如蓮華。達唯心了本性在我而已。去此不遠。
凈土略因
待制晁說之
臨淄趙子和仁裕。移書洧上老法華曰。吾東州人。近因子之文。始知有西方凈土可修。而自天臺教以出也。子宜於此圓妙大教。專明茲真修一事。益以惠我無情有性者。仆謝之曰。具縛凡夫。與予同在三災八難中。何敢任此。雖然病者未必不識藥也。竊聞之。有生有死。而凡聖殊。有凡有聖。而身土異。有身則有土。有土則有身。孰穢孰凈。可不辨之耶。我釋迦牟尼佛與阿彌陀佛。憫此眾生。乃同一願力。于無量無邊法門之外。建立此一法門。釋迦賓之也。彌陀主之也。釋迦生之也。彌陀家之也。釋迦于病藥之也。彌陀使之終身不病也。釋迦之土。猶逆旅也。彌陀之土。猶鄉閭也。自西竺以望安樂國。與
【現代漢語翻譯】 現代漢語譯本： 性。這種說法也有道理。但如果過於偏執，就成了禪病。相傳高麗曾焚燬此書。遼東的老師如果稍有見識，就能明白。昔日嵩明教的讚揚，實在是不該說的話。這位老和尚戒律根基堅固，陳令舉為他寫了行狀，說他一生保持童真，聲音如同敲擊清磬般清脆。去世后火化，六根清凈，沒有留下任何執念。真可謂是僧寶，後世難以企及。人不可求全，也體現在這裡。須知西方唸佛三昧，非常容易修行，只需在日常生活中，一心不亂，繫念阿彌陀佛。憑藉阿彌陀佛的願力，以及自身的唸佛之力，自然而然地相應。雖然有取捨，但與不取捨並沒有什麼不同。為什麼呢？因爲念念離相，了不可得，就像盤中的珠子滾動一樣，自在無礙。身心清凈，猶如蓮花。達到唯心所現，了悟本性就在我身，離此不遠。
凈土略因
待制晁說之
臨淄的趙子和（趙仁裕）寫信給洧上的老法華說：『我是東州人，最近因為讀了您的文章，才知道有西方凈土可以修習，而且是從天臺教義中引申出來的。您應該根據這圓融微妙的大教，專門闡明這真實修行的事，也用來恩惠我這無情和有情的眾生。』我回復他說：『我這被煩惱束縛的凡夫，和您一樣身處三災八難之中，怎麼敢承擔這樣的重任呢？雖然如此，病人未必不認識藥。』我私下裡聽說，有生有死，所以凡人和聖人不同；有凡人和聖人，所以身和國土不同。有身就有土，有土就有身，哪個是污穢的，哪個是清凈的，難道不應該辨別清楚嗎？我釋迦牟尼佛和阿彌陀佛，憐憫這些眾生，因此發了同樣的願力，在無量無邊的法門之外，建立了這一個法門。釋迦牟尼佛是邀請者，阿彌陀佛是主人；釋迦牟尼佛是生養者，阿彌陀佛是家園；釋迦牟尼佛是給藥者，阿彌陀佛是使人終身不病者；釋迦牟尼佛的國土，就像旅店；阿彌陀佛的國土，就像家鄉。從西竺眺望安樂國，與
【English Translation】 English version: On Nature. This also has its reason. However, excessive adherence to this reason becomes a 'Chan sickness'. It is said that Goryeo (ancient Korean kingdom) burned this book. Teachers from Liaodong (region in China) with some discernment would understand. In the past, Song Mingjiao (a person's name) praised it, which was quite a misjudgment. This old monk's foundation in precepts was firm. Chen Lingju (a person's name) wrote his biography, stating that he maintained his 'virginity' throughout his life, and his voice was like the clear sound of a chime stone. After his death, his cremation revealed six signs of purity, indicating no attachments. He can be considered a treasure of the Sangha (Buddhist community), difficult for later generations to match. One cannot expect perfection, as seen in this case. It should be known that the Samadhi (state of meditative absorption) of reciting the Buddha's name in the Western Pure Land is very easy to practice. It only requires maintaining single-mindedness and non-distraction in daily life, focusing on that Buddha. Through the power of Amitabha Buddha's vows and one's own power of reciting the Buddha's name, a natural resonance occurs. Although there is acceptance and rejection, there is no difference from non-acceptance and non-rejection. Why? Because every thought is free from form, ultimately unattainable, like a pearl rolling on a plate, free and unhindered. The body and mind are pure, like a lotus flower. Realizing that everything is a manifestation of the mind and understanding one's inherent nature is within oneself, not far from here.
Brief Causes of the Pure Land
Written by Chao Shuo-zhi (a person's name), awaiting appointment
Zhao Zihe (Zhao Renyu) (a person's name) of Linzi (a place name) wrote to the old Dharma Flower master of Wei River, saying: 'I am a person from Dongzhou (a place name). Recently, after reading your writings, I came to know that there is a Western Pure Land that can be cultivated, and that it originates from the Tiantai (a Buddhist school) teachings. You should, based on this perfect and wonderful great teaching, specifically elucidate this matter of true practice, and also use it to benefit me, both sentient and insentient beings.' I replied to him, saying: 'I, a bound ordinary person, am with you in the midst of the three calamities and eight difficulties. How dare I take on such a responsibility? Although that is the case, a sick person may not necessarily not recognize medicine.' I have privately heard that there is birth and death, therefore ordinary people and sages are different; there are ordinary people and sages, therefore bodies and lands are different. If there is a body, there is land; if there is land, there is a body. Which is defiled and which is pure, should it not be clearly distinguished? Our Shakyamuni Buddha (the historical Buddha) and Amitabha Buddha (Buddha of Infinite Light), pitying these sentient beings, therefore made the same vow, and outside of the immeasurable and boundless Dharma (Buddhist teachings) doors, established this one Dharma door. Shakyamuni Buddha is the inviter, Amitabha Buddha is the host; Shakyamuni Buddha is the one who gives birth, Amitabha Buddha is the home; Shakyamuni Buddha is the one who gives medicine, Amitabha Buddha is the one who makes one never sick for life; Shakyamuni Buddha's land is like an inn; Amitabha Buddha's land is like a hometown. Looking towards the Land of Bliss from West India, and
吾震旦之望安樂國一也。是故文殊普賢彌勒龍樹賢護無著天親。皆愿往生。而觀音勢至在釋迦所。亦在彌陀所。吾土始自慧遠白蓮社。與謝靈運劉遺民輩倡導之。後繼有曇鸞道珍懷感懷玉道綽善導之願行。尤著而可考。吾天臺智者大師。承聖賢之後。振法華之音。其教始大備。而行之益遠。法華之前有維摩經。首以凈土起教。法華之後有起信論。終歸證於凈土。揆觀其目。蓋有十種佛土二十七品佛土。其合之為四土。則復自吾智者始。是四土之名。散在法華華嚴維摩仁王普賢行愿及大智度論。唯吾智者合而次第之。其在維摩之空室法華之空中寶塔。則常寂光土也。維摩之眾生寶蓮華法華之眾。皆是菩薩。則實報莊嚴土也。維摩法華之聲聞菩薩。共為僧等則方便有餘土也。維摩之見妙喜國法華之三變大地。則同居凈土也。維摩有香積菩薩。法華初放大光明。則同居穢土也。佛告寶積長者子言。菩薩隨所化眾生而取佛土。則同居土也。隨所調伏眾生而取佛土。則方便有餘土也。隨諸眾生。應以何國入佛智慧而取佛土。則實報莊嚴土也。隨諸眾生。應以何國起菩薩根而取佛土。則常寂光土也。其文雖隱。而其義彰。其名雖散。而其理合。茍非吾智者出之。則如之何。嗟夫遠公。于教典未備之時。根機未熟之際。率群賢而創導
【現代漢語翻譯】 現代漢語譯本： 我們震旦（China）所仰望的安樂國（Sukhavati）就是一個例子。因此，文殊（Manjusri）、普賢（Samantabhadra）、彌勒（Maitreya）、龍樹（Nagarjuna）、賢護（Bhadrapala）、無著（Asanga）、天親（Vasubandhu）都發愿往生凈土。而觀音（Avalokitesvara）和勢至（Mahasthamaprapta）在釋迦（Sakyamuni）佛的身邊，也在阿彌陀（Amitabha）佛的身邊。我們震旦最初由慧遠（Huiyuan）法師在白蓮社（White Lotus Society），與謝靈運（Xie Lingyun）、劉遺民（Liu Yimin）等人共同倡導。後來有曇鸞（Tanluan）、道珍（Daozhen）、懷感（Huaigan）、懷玉（Huaiyu）、道綽（Daochuo）、善導（Shandao）等人的願行相繼出現，這些都是顯著且可以考證的。我們天臺智者大師（Zhiyi），繼承聖賢之後，弘揚《法華經》（Lotus Sutra）的妙音，他的教義開始完備，並且流傳得更加深遠。《法華經》之前有《維摩經》（Vimalakirti Sutra），首先以凈土（Pure Land）的教義開始。《法華經》之後有《起信論》（Awakening of Faith in the Mahayana），最終歸於證悟凈土。考察其中的條目，大概有十種佛土（Buddha-lands）和二十七品佛土。將它們合併爲四土（Four Lands），又是從我們智者大師開始的。這四土的名稱，分散在《法華經》、《華嚴經》（Avatamsaka Sutra）、《維摩經》、《仁王經》（Benevolent Kings Sutra）、《普賢行愿品》（Samantabhadra's Practices and Vows）以及《大智度論》（Mahaprajnaparamita-sastra）中，只有我們智者大師將它們合併並加以次第排列。其中在《維摩經》的空室（empty room）和《法華經》的空中寶塔（jeweled stupa in the air），指的是常寂光土（Eternal Light Land）。《維摩經》的眾生寶蓮華（lotus flowers）和《法華經》的眾，都是菩薩（Bodhisattvas），指的是實報莊嚴土（Land of Actual Reward）。《維摩經》和《法華經》的聲聞（Sravakas）和菩薩，共同作為僧眾，指的是方便有餘土（Land of Expedient Residue）。《維摩經》中見到妙喜國（Abhirati）以及《法華經》中的三變大地（three transformations of the earth），指的是同居凈土（Land of Coexistence, Pure）。《維摩經》中有香積菩薩（Fragrant Accumulation Bodhisattva），《法華經》最初放出大光明，指的是同居穢土（Land of Coexistence, Impure）。佛告訴寶積（Ratnakara）長者子說：『菩薩隨著所化度的眾生而取得佛土』，指的是同居土。『隨著所調伏的眾生而取得佛土』，指的是方便有餘土。『隨著各種眾生，應該用什麼國土進入佛的智慧而取得佛土』，指的是實報莊嚴土。『隨著各種眾生，應該用什麼國土生起菩薩的根基而取得佛土』，指的是常寂光土。』這些文字雖然隱晦，但是其中的意義卻很明顯。這些名稱雖然分散，但是其中的道理卻很契合。如果不是我們智者大師提出，那又該如何呢？唉！遠公（Huiyuan），在教典尚未完備的時候，根機尚未成熟之際，率領眾賢共同開創倡導。
【English Translation】 English version: Our China looks to Sukhavati (Land of Bliss) as one example. Therefore, Manjusri (Bodhisattva of Wisdom), Samantabhadra (Bodhisattva of Universal Goodness), Maitreya (the future Buddha), Nagarjuna (Buddhist philosopher), Bhadrapala (Guardian of Virtue), Asanga (Buddhist philosopher), and Vasubandhu (Buddhist scholar) all vow to be reborn there. Avalokitesvara (Bodhisattva of Compassion) and Mahasthamaprapta (Bodhisattva of Great Strength) are with Sakyamuni (the historical Buddha), and also with Amitabha (Buddha of Infinite Light). In our land, it began with Huiyuan (founder of Donglin Temple) and the White Lotus Society, along with Xie Lingyun and Liu Yimin, who jointly advocated it. Later, there were the vows and practices of Tanluan, Daozhen, Huaigan, Huaiyu, Daochuo, and Shandao, which were particularly prominent and verifiable. Our Tiantai Master Zhiyi (founder of the Tiantai school), inheriting the sages, propagated the wonderful sound of the Lotus Sutra, and his teachings began to be complete and spread even further. Before the Lotus Sutra, there was the Vimalakirti Sutra, which first began teaching with the doctrine of the Pure Land. After the Lotus Sutra, there was the Awakening of Faith in the Mahayana, which ultimately returns to the realization of the Pure Land. Examining its items, there are roughly ten types of Buddha-lands and twenty-seven grades of Buddha-lands. Combining them into the Four Lands began with our Master Zhiyi. The names of these Four Lands are scattered in the Lotus Sutra, Avatamsaka Sutra, Vimalakirti Sutra, Benevolent Kings Sutra, Samantabhadra's Practices and Vows, and the Mahaprajnaparamita-sastra, but only our Master Zhiyi combined and arranged them in order. Among them, the empty room in the Vimalakirti Sutra and the jeweled stupa in the air in the Lotus Sutra refer to the Eternal Light Land (Dharmakaya or True Body of the Buddha). The lotus flowers of beings in the Vimalakirti Sutra and the assembly in the Lotus Sutra are all Bodhisattvas, referring to the Land of Actual Reward (Sambhogakaya or Reward Body of the Buddha). The Sravakas (voice-hearers) and Bodhisattvas in the Vimalakirti Sutra and the Lotus Sutra, together as the Sangha, refer to the Land of Expedient Residue (Nirmanakaya or Manifestation Body of the Buddha). Seeing Abhirati (Land of Wonderful Joy) in the Vimalakirti Sutra and the three transformations of the earth in the Lotus Sutra refer to the Land of Coexistence, Pure. The Fragrant Accumulation Bodhisattva in the Vimalakirti Sutra and the initial emission of great light in the Lotus Sutra refer to the Land of Coexistence, Impure. The Buddha told the son of the elder Ratnakara: 'Bodhisattvas obtain Buddha-lands according to the beings they transform,' referring to the Land of Coexistence. 'They obtain Buddha-lands according to the beings they subdue,' referring to the Land of Expedient Residue. 'They obtain Buddha-lands according to what country beings should enter the Buddha's wisdom with,' referring to the Land of Actual Reward. 'They obtain Buddha-lands according to what country beings should arise the roots of Bodhisattvas with,' referring to the Eternal Light Land.' Although the words are obscure, the meaning is clear. Although the names are scattered, the principles are consistent. If it were not for our Master Zhiyi to bring them forth, then how would it be? Alas! Venerable Huiyuan, at a time when the scriptures were not yet complete and the faculties were not yet mature, led the virtuous ones to jointly initiate and advocate.
之。智者斂波瀾而淵澄。開隱秘而震耀。終成此教以貽來者。顧豈不來自凈土。而欲斯穢土凈耶。然法華于藥王品。示安樂世界生蓮華中。其在普賢品。則示兜率天。生彌勒所。吾智者舍普賢之行。而專意藥王之證。其後有慈恩法師。復舍乎藥王。而專意普賢。則又深知四土之分別者也。唯知四土。則十有六觀盡矣。三身三觀四教萬法。悉無遺矣。雖然有二患焉。一曰疑而不信。彼疑不自信。則我內信而何補。智者猶病諸。十疑論所以作也。唐永州巽上人。特書是論于龍興寺壁。其所感深也。二曰信而狂且愚。不知悟心以入觀明因以克果。但言我能心凈。孰非凈土。似能為維摩之言。而身實天魔之民也。豈不重可惜哉。其在今世洪此教也。蓋有人焉。如慈雲法師之教行。四明法師之觀智。近者靈芝律師之辯論。何以尚之。洧上老法華。初從明智法師而生信。后頗從容於靈芝云(待制道號老法華。亦曰天臺教。僧后見盡心于吾道矣)。
凈土余說
草菴法師道因
經有云彌陀是法界身者。有六十萬億那由他由旬身者。有丈六者。有八尺者。有城廣十千由旬者。有浴池廣八萬四千里者。有疑城者。有邊地者。有胎宮者。飯有食者。有華葉二百五十由旬者。有大如車輪者。有父母者。有魔王者。有不嚴土
【現代漢語翻譯】 現代漢語譯本： 智者大師收斂波瀾，使心境如深淵般澄澈，開啟隱秘之理，如雷霆般震動，光芒般照耀。最終成就天臺宗的教義，留給後世之人。難道不是從凈土而來，而想要使這污穢的娑婆世界清凈嗎？然而，《法華經》在《藥王菩薩本事品》中，揭示了往生安樂世界，于蓮花中化生的景象；而在《普賢菩薩勸發品》中，則揭示了往生兜率天（Tushita Heaven），在彌勒菩薩（Maitreya）處的情景。智者大師捨棄了普賢菩薩的行愿，而專心於藥王菩薩的證悟。其後有慈恩法師（Ci'en），又捨棄了藥王菩薩，而專心於普賢菩薩。這又是深刻了解四土（Four Lands）分別的人啊。唯有了解四土，則十六觀（Sixteen Contemplations）就全部明白了。天臺宗的三身（Trikaya）、三觀（Threefold Contemplation）、四教（Four Doctrines）、萬法（Ten Thousand Dharmas），全部沒有遺漏了。雖然如此，還有兩種弊病啊。一是懷疑而不相信。他們懷疑而不相信自己，那麼我內心相信又有什麼用呢？智者大師還擔心這些，所以才寫作了《十疑論》。唐朝永州的巽上人，特地將這部論著書寫在龍興寺的墻壁上，他所感受的非常深刻啊。二是相信卻狂妄而愚昧，不知道通過覺悟自心來進入觀行，通過明白因地來成就果地，只是說我能夠心凈，哪裡不是凈土？似乎能夠說出維摩詰（Vimalakirti）的話，而自身實際上是天魔的子民啊。這難道不是非常可惜嗎？如今在當今世代弘揚這個教義啊，大概有人像慈雲法師（Ciyun）的教行，四明法師（Siming）的觀智，近代的靈芝律師（Lingzhi）的辯論，用什麼來超過他們呢？洧上的老法華，最初跟隨明智法師（Mingzhi）而生起信心，後來頗為贊同靈芝律師的觀點（待制道號老法華，也說天臺教，僧人後來完全盡心於我的道了）。
凈土余說
草菴法師道因
經書上說阿彌陀佛（Amitabha）是法界身（Dharmadhatu body），有六十萬億那由他由旬（nayuta-yojana）的身，有一丈六的身，有八尺的身，有城池廣闊十千由旬的，有浴池廣闊八萬四千里的，有疑城（Doubt City），有邊地（Border Land），有胎宮（Womb Palace），飯食有食物，有花葉二百五十由旬的，有大如車輪的，有父母的，有魔王（Mara），有不莊嚴國土的。
【English Translation】 English version: The wise one gathers the turbulent waves and makes the mind as clear as a deep pool, revealing hidden truths with the force of thunder and the brilliance of light. Ultimately, he establishes this doctrine of the Tiantai school to bequeath to future generations. Does it not originate from the Pure Land, desiring to purify this defiled Saha world? However, the Lotus Sutra, in the Chapter on the Former Deeds of the Medicine King Bodhisattva, reveals the scene of being born in the Land of Bliss, transforming within a lotus flower; while in the Chapter on Encouragement of the Bodhisattva Samantabhadra, it reveals rebirth in the Tushita Heaven, in the presence of Maitreya. The wise master abandoned the vows and practices of Samantabhadra (Universal Worthy), focusing solely on the enlightenment of the Medicine King. Later, the Dharma Master Ci'en abandoned the Medicine King and focused solely on Samantabhadra. This is another who deeply understands the distinctions of the Four Lands. Only by understanding the Four Lands are the Sixteen Contemplations fully comprehended. The Trikaya (Three Bodies), Threefold Contemplation, Four Doctrines, and Ten Thousand Dharmas of the Tiantai school are all without omission. Nevertheless, there are two maladies. First, doubt without belief. If they doubt and do not believe in themselves, what good is my inner belief? The wise master was still concerned about these, so he wrote the Treatise on Ten Doubts. During the Tang Dynasty, the monk Xun of Yongzhou specially inscribed this treatise on the walls of Longxing Temple, so profound were his feelings.
Second, belief that is arrogant and foolish, not knowing to enter contemplation through awakening the mind, to achieve the fruit through understanding the cause. They merely say, 'If I can purify my mind, where is not the Pure Land?' They seem capable of speaking the words of Vimalakirti, but in reality, they are subjects of the heavenly demons. Is this not deeply regrettable? Now, in this present age, to propagate this doctrine, there are those like the teachings and practices of Dharma Master Ciyun, the contemplative wisdom of Dharma Master Siming, and the debates of the contemporary Vinaya Master Lingzhi. What can surpass them? The old Lotus Sutra practitioner of Wei initially developed faith following Dharma Master Mingzhi, and later quite agreed with the views of Vinaya Master Lingzhi (The Waiter's title was Old Lotus Sutra, also called Tiantai teaching, the monk later devoted himself to my path).
Additional Remarks on the Pure Land
Dharma Master Cao'an Daoyin
The sutras say that Amitabha is the Dharmadhatu body, has a body of sixty hundred thousand nayuta-yojanas, has a body of one jō and six chō, has a body of eight shaku, has a city ten thousand yojanas wide, has a bathing pond eighty-four thousand li wide, has a Doubt City, has a Border Land, has a Womb Palace, food has food, has flower petals two hundred and fifty yojanas, has one as large as a cartwheel, has parents, has Mara, has an unadorned land.
如釋迦者。然諸經論。往往更有不同者。豈一時赴機之權耶。曰安可謂之權乎。且吾釋迦王三千大千世界。則此一四天下果報。尚且有殊。豈諸國皆同乎。應身同居。其猶若是也。矧三身四土乎。況彌陀攝受十方唸佛眾生。高下淺深。抑亦不等。恐不啻大千界而已。豈止十千由旬之局哉。又況三身四土乎。由是而知。不同之說為若此也。然諸經論。不明言之者。既欲使行者專注一境。所以不必多及之也。矧如向所敘者。即多及之相乎。然此唯四明深達之。嘗解五濁輕重同居凈穢曰。此凈甚通。須知別意。如四教初心及戒善者。皆能五濁輕薄。感同居凈。今圓觀輕濁。依正最凈。比于余經修眾善行。其相天殊。他聞此說。以謂四明是何義歟。夫金翅啖龍於九淵。貫於七金。棲息于鐵圍之上。井蛙信之乎。
凈土自信錄記
無功叟王闐
余觀如來東流之教。若直指本心令人究理之說。有識者既已信之矣。而庸鄙之徒。亦無敢議者。及乎示凈土論往生。則人莫不懷疑焉。且眾生本心。具四凈土。曰凡聖同居。曰方便有餘。曰實報無障礙。曰常寂光。如凡聖同居者。在具縛凡夫。即可依之。其餘三土。至斷惑聖人。始獲證入焉。往生一門有二凈業。曰正觀默照本心也。曰助行備修萬行善也。正觀與助行並進
【現代漢語翻譯】 現代漢語譯本： 有人問：『如同釋迦牟尼佛一樣，但是諸經論中，往往還有不同的說法，難道是（佛）一時應機施教的權宜之計嗎？』
答：『怎麼能說是權宜之計呢？而且我們釋迦牟尼佛的三千大千世界，就這一個四天下的果報，尚且有差別，難道各個國家都相同嗎？應化之身所處的環境尚且如此，更何況是三身和四土呢？何況阿彌陀佛攝受十方唸佛的眾生，（眾生的）根器高下、修行深淺，也都不一樣，恐怕不止一個大千世界而已，難道僅僅侷限於十千由旬的範圍嗎？又何況是三身和四土呢？』由此可知，（經論中）不同的說法就是這樣造成的。
然而諸經論中，不明說這些原因，是因為想要使修行者專注於一個境界，所以不必多加涉及。更何況像我剛才所敘述的，難道是應該多加涉及的樣子嗎？然而這些道理只有四明法智大師才能深刻理解。他曾經解釋五濁的輕重和同居凈土的清凈與污穢說：『這個「凈」字非常通達，要知道其中有特別的含義。比如四教的初心菩薩以及持戒行善的人，都能因為五濁輕微而感得同居凈土的清凈。現在圓教觀行能使五濁輕微，依報和正報都最為清凈，這和其餘經典中修行各種善行相比，情況截然不同。』其他人聽到這種說法，會認為四明法智大師是什麼意思呢？金翅鳥在九淵中吞食龍，用七金鎖貫穿龍身，棲息在鐵圍山之上，井底之蛙能相信嗎？』 《凈土自信錄記》 無功叟 王闐 我看如來東傳的教法，如果說是直指本心，令人探究真理的說法，有見識的人已經相信了。而平庸鄙陋的人，也沒有敢於議論的。等到宣講凈土，論述往生，人們沒有不懷疑的。而且眾生的本心，具足四種凈土，即凡聖同居土、方便有餘土、實報無障礙土、常寂光土。比如凡聖同居土，即使是具縛凡夫，也可以依之而修行。其餘三種凈土，要到斷除迷惑的聖人，才能證入。往生凈土一門有二種凈業，一是正觀默照本心，二是助行廣修各種善行。正觀與助行並進。
【English Translation】 English version: Someone asked: 'Like Shakyamuni Buddha, but the various sutras and treatises often have different statements. Is it a temporary expedient of the Buddha to teach according to the occasion?' Answer: 'How can it be said to be an expedient? Moreover, in our Shakyamuni Buddha's three thousand great thousand worlds, even the karmic rewards of this one four-continent world are different. Are all countries the same? The environment in which the manifested body resides is already like this, let alone the three bodies and four lands? Moreover, Amitabha Buddha receives sentient beings in the ten directions who recite the Buddha's name. Their capacities, levels, and depths of practice are also different. I am afraid it is more than just one great thousand world. Is it limited to the scope of ten thousand yojanas? What about the three bodies and four lands?' From this, we can know that the different statements (in the sutras and treatises) are caused in this way. However, the various sutras and treatises do not explicitly state these reasons because they want to enable practitioners to focus on one state, so there is no need to involve too much. Moreover, is what I have just described the appearance of involving too much? However, only the Great Master Siming Fazhi can deeply understand these principles. He once explained the lightness and heaviness of the five turbidities and the purity and impurity of the Land of Coexistence, saying: 'This word 'pure' is very comprehensive. You must know that there is a special meaning in it. For example, the initial Bodhisattvas of the Four Teachings and those who uphold precepts and practice good deeds can feel the purity of the Land of Coexistence because the five turbidities are light. Now, the perfect teaching's contemplation can make the five turbidities light, and the reward body and environment are the purest. Compared with cultivating various good deeds in other sutras, the situation is completely different.' When others hear this statement, what do they think Great Master Siming Fazhi means? The Garuda bird devours dragons in the Nine Abyss, pierces the dragon's body with seven golden locks, and dwells on Mount Iron Ring. Can a frog in a well believe it?' Record of 'Self-Confidence in the Pure Land' Wugong Sou Wang Tian I observe the teachings of the Tathagata that flowed eastward. If it is said that it directly points to the original mind and makes people explore the truth, those with knowledge have already believed it. And those who are mediocre and ignorant do not dare to discuss it. When it comes to expounding the Pure Land and discussing rebirth, people cannot help but doubt it. Moreover, the original mind of sentient beings is complete with four Pure Lands, namely the Land of Coexistence of Saints and Ordinary Beings, the Land of Expedient Remainder, the Land of Real Reward Without Obstacles, and the Land of Eternal Tranquility. For example, the Land of Coexistence of Saints and Ordinary Beings, even ordinary beings bound by afflictions can rely on it to cultivate. The other three Pure Lands can only be attained by sages who have eradicated delusions. There are two kinds of pure karma in the Pure Land rebirth path: one is the correct contemplation and silent illumination of the original mind, and the other is the auxiliary practice of extensively cultivating various good deeds. Correct contemplation and auxiliary practice advance together.
。則達四凈土。止有愿等事善者。近生凡聖同居。而遠作上三土之因也。以此論之。則凈土者。正是究理菩薩所登境界。而相容悠悠眾生迴向漸修耳。彼信如來直指本心令人究理之說。而疑其示凈土論往生者何哉。大抵眾生本心。體無一法有形。用無一相不備。彼不知之。謂直若太虛寥曠無復依正莊嚴。又助行以正觀為主。正觀以助行為輔。二者相待而立。似反而符。彼不知之。謂究理忘緣。則何須加愿。加愿往生則有妨究理。況復凈土具有四品。其往生者。上至究理菩薩。下及漸修眾生。則何類不收。何機不攝。彼不知之。聞聖師高僧往生。則自甘絕分。見婦人童子唸佛。則恥從其事。噫如來之稱讚凈土也。其意若曰。凈土自他凡聖因果。即眾生之自心耳。往生凈土易。自信自心難。當時十方諸佛。知其說一切世間難信之法。由是舒舌勸信。既而如來又喻之。使信受焉。則大覺垂慈之旨。於斯可見。而眾生終不信。是可嘆也。一日客有訪余以凈土教者。嘗隨其所詰。而論說之矣。暇時編次完成的書。得十問答。名曰凈土自信錄。或見或聞。或依或違。不動娑婆。即歸極樂。此余之志也。四明無功叟王闐記。
凈業專雜二修
京師比丘善導
問曰。何故不令作觀。直遣專稱名號者有何意耶。答眾生障重
【現代漢語翻譯】 現代漢語譯本：那麼到達四種凈土，僅僅有發願等等善行的人，可以靠近而生於凡聖同居土，並且在遠處種下通往上三土的因緣。以此來論述，那麼凈土，正是那些深入探究真理的菩薩所能登上的境界，並且相容那些悠悠眾生迴向漸修的修行方式。那些相信如來直接指引本心，使人探究真理的說法，卻懷疑如來開示凈土法門，勸人往生的人，是什麼緣故呢？大抵眾生的本心，本體上沒有一法是有形質的，作用上沒有一相是不具備的。那些人不知道這一點，就說『直指』就像太虛一樣空曠，沒有依報和正報的莊嚴。而且助行以正觀為主，正觀以助行為輔，二者相互對待而成立，看似相反卻又相符。那些人不知道這一點，就說探究真理就會忘記外緣，那麼何須加上發願？加上發願往生就會妨礙探究真理。更何況凈土具有四種品位，往生的人，上至探究真理的菩薩，下至漸修的眾生，那麼哪一類不被收攝？哪一種根機不被攝受？那些人不知道這一點，聽到聖師高僧往生，就自己甘願斷絕往生的機會；見到婦人童子唸佛，就恥于跟隨他們做這件事。唉！如來稱讚凈土，他的意思好像是說：凈土、自他、凡聖、因果，就是眾生自己的心啊！往生凈土容易，相信自己的心很難。當時十方諸佛，知道如來說的是一切世間難以置信的法，因此伸出舌頭勸人相信。之後如來又用比喻來開導，使人信受。那麼大覺世尊垂憐慈悲的旨意，在這裡就可以看到了。而眾生最終還是不相信，真是可嘆啊！有一天，有客人來拜訪我，談論凈土教義。我曾經隨著他的詰問，而進行論說。空閑時整理編次完成的書，得到十個問答，名字叫做《凈土自信錄》。或許有人見到或聽到，或許有人依從或違背，不離開娑婆世界，就回歸極樂世界。這是我的志向。四明無功叟王闐記。
凈業專修與雜修
京師比丘善導（Shandao）：
問：為什麼不讓人作觀想，而直接讓人專心稱念名號呢？這有什麼用意呢？ 答：眾生的業障深重。
【English Translation】 English version: Then, reaching the four Pure Lands, only those with vows and other virtuous deeds can be born near the Land of Coexistence of Ordinary Beings and Sages, and from afar, plant the seeds for the upper three lands. Based on this discussion, the Pure Land is precisely the realm attained by Bodhisattvas who thoroughly investigate the truth, and it also accommodates the gradual cultivation of ordinary beings who dedicate their merits. Why do those who believe in the Tathagata's direct pointing to the original mind, leading people to investigate the truth, doubt his teachings on the Pure Land and encourage rebirth there? Generally speaking, the original mind of sentient beings has no form in its essence and lacks nothing in its function. Those who do not understand this say that 'direct pointing' is like the vast emptiness, without the adornments of the supporting and principal environments. Moreover, auxiliary practices are based on right contemplation, and right contemplation is supplemented by auxiliary practices. The two are interdependent and seem contradictory but are actually in harmony. Those who do not understand this say that investigating the truth means forgetting external conditions, so why add vows? Adding vows for rebirth will hinder the investigation of the truth. Furthermore, the Pure Land has four grades, and those who are reborn there range from Bodhisattvas who thoroughly investigate the truth to ordinary beings who gradually cultivate. So, which category is not included? Which capacity is not accommodated? Those who do not understand this, upon hearing of the rebirth of holy teachers and eminent monks, willingly cut off their own chances of rebirth; upon seeing women and children reciting the Buddha's name, they are ashamed to follow their example. Alas! When the Tathagata praises the Pure Land, his meaning seems to be: the Pure Land, self and other, ordinary and holy, cause and effect, are all the minds of sentient beings! Rebirth in the Pure Land is easy, but believing in one's own mind is difficult. At that time, all the Buddhas of the ten directions knew that the Tathagata was speaking a Dharma that was difficult for all the worlds to believe, so they extended their tongues to encourage belief. Then, the Tathagata used metaphors to enlighten them, causing them to believe and accept. Thus, the compassionate intention of the Greatly Enlightened One can be seen here. But sentient beings ultimately do not believe, which is lamentable! One day, a guest visited me to discuss the Pure Land teachings. I once engaged in discussions following his questions. In my spare time, I compiled and arranged them into a book, resulting in ten questions and answers, named 'Record of Self-Confidence in the Pure Land'. Perhaps some will see or hear it, perhaps some will follow or oppose it, but without leaving the Saha world, they will return to the Land of Ultimate Bliss. This is my aspiration. Recorded by Wang Tian, the Useless Old Man of Siming.
Exclusive and Mixed Cultivation of Pure Karma
Bhikshu Shandao (Shandao) of the Capital:
Question: Why not have people practice contemplation, but directly have them single-mindedly recite the name? What is the intention behind this? Answer: Sentient beings have heavy karmic obstacles.
。境細心粗。識飏神飛。觀難成就。是以大聖悲憐。直勸專稱名字。正由稱名易故。相續即生。若能如上唸唸相續。畢命為期者。十即十生。百即百生。何以故。無外雜緣得正念故。與佛本願相應故。不違教故。順佛語故。若舍專念修雜業者。百中希得一二。千中希得三四。何以故。乃由雜緣亂動失正念故。與佛本願不相應故。與教相違故。不順佛語故。繫念不相續故。心不相續念報佛恩故。雖作業行。常與名利相應故。樂近雜緣。自障障他往生正行故。比見諸方道俗。解行不同。專雜有異。但使專意作者。十即十生。修雜不至心者。千中無一。仰愿一切往生人等。善自思量。已能今身愿生彼國者。行住坐臥。必須勵心克己。晝夜莫廢。畢命為期。上在一形。似如少苦。前念命終。后念即生。長時永劫。常受無為法樂。乃至成佛不退生死。豈不快哉。
辨橫豎二出
桐江法師擇瑛
豎出者。聲聞修四諦。緣覺修十二因緣。菩薩修六度萬行。此涉地位。譬如及第。須自有才學。又如歷任轉宮。須有功效。橫出者。唸佛求生凈土。譬如蔭敘。功由祖父他力。不問學業有無。又如覃恩普轉。功由國王。不論歷任淺深。于橫出中。有定散二善。故善導和尚立專雜二修。雜修者。謂散漫修諸善業。迴向莊嚴
【現代漢語翻譯】 現代漢語譯本：境界精微而心思粗糙，意識飄忽不定，精神容易散亂，觀想難以成就。因此，大聖（指佛或菩薩）悲憫憐惜，直接勸導人們專心稱念佛的名字。正是因為稱念佛名容易，所以能夠相續不斷，就能往生凈土。如果能夠像上面所說的那樣唸唸相續，以盡此一生為期限，那麼十個人唸佛就能有十個人往生，一百個人唸佛就能有一百個人往生。為什麼呢？因為沒有外來的雜亂因緣來擾亂正念的緣故，與阿彌陀佛的本願相符的緣故，不違背佛教的教導的緣故，順從佛的教誨的緣故。如果捨棄專心念佛而修習其他雜業的人，一百個人中很少能有一兩個人往生，一千個人中很少能有三四個人往生。為什麼呢？因為被雜亂的因緣擾亂而失去正念的緣故，與阿彌陀佛的本願不相符的緣故，與佛教的教導相違背的緣故，不順從佛的教誨的緣故，繫念佛號不能相續的緣故，心中不能相續不斷地念佛以報答佛恩的緣故，即使做了善事，也常常與名利相應合的緣故，喜歡接近雜亂的因緣，自己障礙自己，也障礙他人往生凈土的正行的緣故。對比所見到的各方修行人，他們的理解和修行不同，專修和雜修也有差異。只要是專心致志唸佛的人，十個人就能有十個人往生；修習雜業而不能至誠用心的人，一千個人中也沒有一個能往生。希望一切想要往生凈土的人們，好好地思考。已經能夠今生髮愿往生西方極樂世界的人，行住坐臥，必須努力約束自己，晝夜不停歇，以盡此一生為期限。在一生之中，好像是有些辛苦，但是前一念命終，后一念就往生凈土，長久的時間裡，永遠享受無為的法樂，乃至成佛都不會再退轉生死輪迴，這難道不是很快樂的事情嗎？
辨別橫超和豎出的兩種方式
桐江法師擇瑛（法師名）
豎出（通過自身修行證果）是指：聲聞（佛教修行者）修習四諦（佛教基本教義），緣覺（佛教修行者）修習十二因緣（佛教基本教義），菩薩（佛教修行者）修習六度萬行（佛教修行方法）。這涉及到修行的階位，譬如考中進士，必須要有自己的才學。又如歷任官職陞遷，必須要有功績。橫出（通過信愿唸佛往生凈土）是指：唸佛求生凈土，譬如依靠祖上的功德而得到官職，功勞在於祖父的他人之力，不問自己是否有學業。又如皇帝施行恩典普遍陞官，功勞在於國王，不論歷任官職的深淺。在橫出之中，有定善和散善兩種善行。所以善導和尚（法師名）立下專修和雜修兩種修行方式。雜修是指：散漫地修習各種善業，迴向莊嚴凈土。
【English Translation】 English version: The realm is subtle, but the mind is coarse. Consciousness is scattered, and the spirit flies away. Contemplation is difficult to achieve. Therefore, the Great Sage (referring to Buddha or Bodhisattva) has compassion and directly advises people to wholeheartedly recite the name of the Buddha. It is precisely because reciting the Buddha's name is easy that it can be continuous, and one can be reborn in the Pure Land. If one can be continuously mindful like the above, taking the end of this life as the limit, then ten people who recite the Buddha's name will be reborn, and a hundred people who recite the Buddha's name will be reborn. Why? Because there are no external distracting conditions to disturb the right mindfulness, because it is in accordance with the original vow of Amitabha Buddha, because it does not violate the teachings of Buddhism, and because it follows the Buddha's teachings. If one abandons wholeheartedly reciting the Buddha's name and cultivates other miscellaneous deeds, it is rare for one or two out of a hundred people to be reborn, and it is rare for three or four out of a thousand people to be reborn. Why? Because one is disturbed by miscellaneous conditions and loses right mindfulness, because it is not in accordance with the original vow of Amitabha Buddha, because it is contrary to the teachings of Buddhism, because it does not follow the Buddha's teachings, because the mindfulness of the Buddha's name cannot be continuous, because the mind cannot continuously recite the Buddha's name to repay the Buddha's kindness, because even if one does good deeds, they are often associated with fame and profit, and because one likes to be close to miscellaneous conditions, obstructing oneself and others from the right practice of being reborn in the Pure Land. Comparing the practitioners seen in various places, their understanding and practice are different, and there are differences between exclusive practice and mixed practice. As long as one is wholeheartedly mindful of the Buddha, ten out of ten people will be reborn; those who practice miscellaneous deeds without sincerity, not even one out of a thousand people will be reborn. I hope that all those who wish to be reborn in the Pure Land will think carefully. Those who are already able to vow to be reborn in the Western Pure Land in this life must strive to restrain themselves in walking, standing, sitting, and lying down, without stopping day and night, taking the end of this life as the limit. In one lifetime, it seems like there is some hardship, but when the previous thought ends, the next thought is reborn in the Pure Land, enjoying the bliss of unconditioned Dharma for a long time, and even becoming a Buddha without regressing from the cycle of birth and death. Isn't this joyful?
Distinguishing the Two Ways of Horizontal and Vertical Transcendence
Master Tongjiang Zexing (Master's name)
Vertical transcendence (achieving enlightenment through one's own practice) refers to: Sravakas (Buddhist practitioners) cultivating the Four Noble Truths (basic Buddhist teachings), Pratyekabuddhas (Buddhist practitioners) cultivating the Twelve Links of Dependent Origination (basic Buddhist teachings), and Bodhisattvas (Buddhist practitioners) cultivating the Six Perfections and myriad practices (Buddhist practice methods). This involves the stages of cultivation, like passing the imperial examination, one must have one's own talent and learning. Also, like promotion through official positions, one must have merit. Horizontal transcendence (seeking rebirth in the Pure Land through faith and reciting the Buddha's name) refers to: reciting the Buddha's name and seeking rebirth in the Pure Land, like receiving an official position based on the merits of one's ancestors, the merit lies in the power of one's grandfather, without asking whether one has learning. Also, like the emperor bestowing grace and universally promoting officials, the merit lies in the king, regardless of the depth of one's official experience. Within horizontal transcendence, there are two types of good deeds: fixed good and scattered good. Therefore, Master Shandao (Master's name) established two types of practice: exclusive practice and mixed practice. Mixed practice refers to: scattered cultivation of various good deeds, dedicating the merit to adorn the Pure Land.
也。專修者。身須專禮阿彌陀佛。不雜余禮。口須專稱阿彌陀佛。不稱余號。不誦余經咒。意須專想阿彌陀佛。不修余觀。若專修者。十即十生百即百生。若雜修者。百中或得一兩人生。千中或得三五人生。今見世人。有一日禮阿彌陀佛三千拜者。日稱阿彌陀佛十萬聲者。有晝夜習坐專想阿彌陀佛者。並有感應。斯可驗也。
晨朝十念法
天竺懺主遵式
修凈業者。須每日清晨服飾已后。面西正立合掌。連聲稱阿彌陀佛。盡氣為一念。如是十氣名為十念。但隨氣長短。不限佛數。惟長惟久氣極為度。其佛聲不高不低。不緩不急。調停得中。如此十氣連屬不斷。意在令心不散。專精為功故。名此為十念者。顯是藉氣束心也。盡此一生。不得一日暫廢。唯將不廢。自要其心。必生彼國。作此念已。發願迴向云。
我弟子(某甲)一心歸命極樂世界阿彌陀佛。愿以凈光照我。慈誓攝我。我今正念。稱如來名。經十念頃。為菩提道。求生凈土。佛昔本誓。若有眾生欲生我國。至心信樂乃至十念。若不生者不取正覺。唯除五逆誹謗正法。我今自憶此生已來。不造逆罪不謗大乘。愿此十念。得入如來大誓海中。承佛慈力。眾罪消滅。凈因增長。若臨欲命終。自知時至。身不病苦。心無貪戀。心不倒散。如
【現代漢語翻譯】 現代漢語譯本： 也。專修的人，身體應當專門禮拜阿彌陀佛（Amitabha Buddha），不夾雜其他的禮拜。口中應當專門稱念阿彌陀佛，不稱念其他的佛號，不誦其他的經咒。心中應當專門觀想阿彌陀佛，不修其他的觀想。如果專修，十個人中有十個人往生，一百個人中有一百個人往生。如果雜修，一百個人中或許有一兩個人往生，一千個人中或許有三五個人往生。現在看到世人，有一天禮拜阿彌陀佛三千拜的人，有一天稱念阿彌陀佛十萬聲的人，有晝夜習坐專門觀想阿彌陀佛的人，都有感應。這些都是可以驗證的。
晨朝十念法
天竺懺主遵式
修習凈土法門的人，必須每日清晨穿戴完畢后，面向西方端正站立，合掌。連續稱念阿彌陀佛，一口氣為一念。這樣十口氣稱為十念。但隨著氣息的長短，不限定佛號的數目。只是氣息越長越久越好。佛號的聲音不高不低，不快不慢，調和適中。這樣十口氣連續不斷，意在使心不散亂，專心致志為功。所以稱此為十念，是顯示用氣息來約束心念。盡此一生，不得有一天停止。唯有不停止，才能自己把握心念，必定往生西方極樂世界。做完這十念后，發願迴向說：
我弟子（某甲）一心歸命極樂世界阿彌陀佛。愿以清凈的光芒照耀我，以慈悲的誓願攝受我。我現在以正念，稱念如來的名號，經過十唸的時間，爲了菩提道，求生凈土。佛陀過去曾發誓愿，如果有眾生想要往生我的國土，至誠懇切地信樂，乃至稱念十聲佛號，如果不能往生，我就不成正覺。除非是犯了五逆重罪和誹謗正法的人。我現在回憶自己此生以來，沒有造作逆罪，沒有誹謗大乘佛法。愿這十念，能夠進入如來廣大的誓願海中，承蒙佛陀的慈悲力量，使我的種種罪業消滅，清凈的善因增長。如果臨命終時，自己知道時間到了，身體沒有病痛，心中沒有貪戀，心不顛倒散亂，如同
【English Translation】 English version: Also. Those who practice exclusively, their body must exclusively prostrate to Amitabha Buddha (Amitabha Buddha), without mixing with other prostrations. Their mouth must exclusively recite Amitabha Buddha, without reciting other names, and without reciting other sutras or mantras. Their mind must exclusively contemplate Amitabha Buddha, without practicing other contemplations. If one practices exclusively, ten out of ten will be reborn [in the Pure Land], a hundred out of a hundred will be reborn. If one practices mixedly, perhaps one or two out of a hundred will be reborn, perhaps three or five out of a thousand will be reborn. Now we see people in the world who prostrate to Amitabha Buddha three thousand times a day, who recite Amitabha Buddha's name one hundred thousand times a day, who practice sitting meditation day and night, exclusively contemplating Amitabha Buddha, and all of them have responses. This can be verified.
The Morning Ten-Recitation Method
Vinaya Master Zunshi of Tianzhu (India)
Those who cultivate Pure Land practice must, after dressing each morning, face west and stand upright with palms together. Continuously recite Amitabha Buddha, taking one breath for one recitation. Ten such breaths are called ten recitations. However, according to the length of the breath, there is no limit to the number of Buddhas recited. Only the longer and more prolonged the breath, the better. The sound of the Buddha's name should be neither too high nor too low, neither too slow nor too fast, but moderate. These ten breaths should be continuous and uninterrupted, with the intention of keeping the mind from being scattered, and focusing the mind for merit. Therefore, it is called ten recitations, which shows that it uses breath to bind the mind. Throughout this life, one must not stop even for a day. Only by not stopping can one control one's mind and be sure to be reborn in that land of ultimate bliss. After making these ten recitations, make a vow and dedicate the merit, saying:
I, disciple (name), with one mind take refuge in Amitabha Buddha of the Land of Ultimate Bliss. I vow that with pure light, you illuminate me; with compassionate vows, you embrace me. I now, with right mindfulness, recite the name of the Tathagata, for the duration of ten recitations, for the sake of the Bodhi path, seeking rebirth in the Pure Land. The Buddha formerly made a vow that if there are sentient beings who wish to be born in my country, sincerely believing and rejoicing, even with ten recitations, if they are not reborn, I will not attain perfect enlightenment, except for those who commit the five rebellious acts and slander the true Dharma. I now recall that since this life, I have not committed rebellious acts, nor have I slandered the Mahayana Dharma. I vow that these ten recitations may enter the Tathagata's great ocean of vows, and by the Buddha's compassionate power, may all my sins be extinguished and pure causes increase. If, when approaching the end of life, I know the time has come, my body will be without pain, my mind will be without greed, and my mind will not be scattered or confused, like
入禪定。佛及聖眾。手持金臺。來迎接我。如一念頃。生極樂國。華開見佛。即開佛乘。頓開佛慧。廣度眾生。滿菩提愿。
唸佛方法
同前
夫大覺世尊。以四種法度諸眾生。一者示現相好。令觀察者發菩提心。二者示現說法。令得聞者開悟入道。三者示現化事。令見聞者獲諸法利。四者名號流佈十方。令其聞者執持繫念罪滅。善生而得度脫。今言唸佛者。或專緣三十二相。繫心得定。開目閉目。常得見佛。或但稱名號。執持不散。亦于現身。而得見佛。此間現見多。是稱佛名號為上。如懷感法師。一向稱阿彌陀佛名號。而得三昧。現前見佛。故今普示稱佛之法。必須制心不令散亂。唸唸相續。系緣名號。口中聲聲。喚阿彌陀佛。以心緣歷。字字分明。使心口相系。若百聲若千聲若萬聲。若一日若二日若七日等。但是稱佛名時。無管多少。並須一心一意心口相續。如此方得一念滅八十億劫生死之罪。若不然者。滅罪良難。若恐心散。須高聲疾喚。心則易定。三昧易成。故感法師決疑論中。引大集日藏經云。小念見小佛。大念見大佛。論釋曰。大念者。大聲稱佛也。小念者。小聲稱佛也。斯則聖教。有何惑哉。奉勸今諸學人。唯須厲聲唸佛。三昧易成。小聲稱佛。遂多馳散。此乃學者方知。非外人
【現代漢語翻譯】 現代漢語譯本 進入禪定。佛陀以及聖眾，手持金蓮臺，前來迎接我。如同極短的時間，便往生到極樂世界。蓮花開放，見到佛陀，隨即開啟佛乘，頓悟佛慧，廣度眾生，圓滿菩提的願望。
唸佛方法
同前（指與之前描述的方法相同）
大覺世尊（偉大的覺悟者，指佛陀），以四種方法度化眾生。第一種是示現莊嚴的相好，使觀察者發起菩提心（覺悟之心）。第二種是示現說法，使聽聞者開悟入道。第三種是示現種種化事，使見聞者獲得諸法利益。第四種是名號流佈十方，使其聽聞者執持繫念，罪業消滅，善根增長，從而得到解脫。現在所說的唸佛，或者專注于佛陀的三十二相，繫念於心，使心安定。睜眼閉眼，都能常見到佛。或者只是稱念佛的名號，執持不放，也能在現世，見到佛。這裡說現世見佛更多，是稱念佛的名號為上。例如懷感法師，一直稱念阿彌陀佛（Amitabha）的名號，從而得到三昧（Samadhi，禪定），親眼見到佛。所以現在普遍指示稱念佛的方法，必須使心專注，不令散亂，唸唸相續，繫念于名號。口中聲聲，唸誦阿彌陀佛，以心緣念，字字分明，使心口相應。無論是念一百聲、一千聲、一萬聲，還是一天、兩天、七天等，只要是稱念佛的名號時，無論多少，都必須一心一意，心口相續。這樣才能一念滅除八十億劫生死之罪。如果不是這樣，滅罪就很難。如果擔心心散亂，必須高聲快速地念誦，心就容易安定，三昧容易成就。所以懷感法師在《決疑論》中，引用《大集日藏經》說：『小念見小佛，大念見大佛。』論中解釋說：『大念者，大聲稱佛也。小念者，小聲稱佛也。』這些都是聖教（佛陀的教誨），還有什麼疑惑呢？奉勸現在的學人，只需要大聲唸佛，三昧容易成就。小聲稱佛，就容易散亂。這些道理只有修行者才知道，不是外人所能理解的。
【English Translation】 English version Entering into Samadhi (Zen meditation). Buddha and the Holy Assembly, holding golden platforms, come to greet me. In an instant, I am born in the Land of Ultimate Bliss (Sukhavati). The lotus flower opens, and I see the Buddha, immediately opening the Buddha Vehicle, suddenly awakening Buddha wisdom, extensively delivering sentient beings, and fulfilling the Bodhi (enlightenment) vow.
Method of Buddha Recitation
Same as before (referring to the previously described method).
The Greatly Awakened World Honored One (the Buddha), delivers sentient beings with four methods. The first is to manifest auspicious marks and characteristics, causing observers to generate Bodhicitta (the mind of enlightenment). The second is to manifest the Dharma (teachings), causing listeners to awaken and enter the Path. The third is to manifest transformations, causing those who see and hear to obtain the benefits of all Dharmas. The fourth is for the name to spread in all directions, causing those who hear it to uphold and keep it in mind, eradicating sins, increasing good roots, and thereby attaining liberation. Now, the so-called Buddha Recitation, either focuses on the thirty-two marks of the Buddha, keeping the mind fixed, so that the mind is stabilized. Whether eyes are open or closed, one can always see the Buddha. Or simply reciting the Buddha's name, upholding it without scattering, one can also see the Buddha in this very life. Here it is said that seeing the Buddha in this very life is more often achieved by reciting the Buddha's name. For example, Dharma Master Huaigan, constantly recited the name of Amitabha Buddha (Amitabha), thereby attaining Samadhi (Zen meditation), and personally seeing the Buddha. Therefore, now universally instructing the method of reciting the Buddha, one must make the mind focused, not allowing it to be scattered, with thoughts continuously connected, keeping the mind fixed on the name. With the mouth uttering, reciting Amitabha Buddha, with the mind contemplating, each word distinct, making the mind and mouth correspond. Whether reciting a hundred times, a thousand times, ten thousand times, or one day, two days, seven days, etc., as long as one is reciting the Buddha's name, regardless of the amount, one must be single-minded, with the mind and mouth continuously connected. Only in this way can one thought eradicate the sins of eighty billion kalpas (aeons) of birth and death. If not, eradicating sins will be very difficult. If one fears the mind scattering, one must recite loudly and quickly, then the mind will easily be stabilized, and Samadhi will easily be achieved. Therefore, Dharma Master Huaigan in the 'Treatise on Resolving Doubts,' quotes the 'Great Collection Sutra of the Sun Treasury,' saying: 'Small recitation sees a small Buddha, great recitation sees a great Buddha.' The treatise explains: 'Great recitation means reciting the Buddha's name loudly. Small recitation means reciting the Buddha's name softly.' These are all the Holy Teachings (Buddha's teachings), what doubts are there? I advise all present learners, only need to recite the Buddha's name loudly, Samadhi will easily be achieved. Reciting the Buddha's name softly, one easily becomes scattered. These principles are only known by practitioners, not understood by outsiders.
能曉也。此又與天臺智者大師。釋觀經中罪人。臨終十念稱佛。滅地獄火得生凈土。其意宛同。如雲是心雖少時。而力猛利諦心決斷。勝百年願力。是心名為大心。不惜身命。名為健人也。彼云大念。此云大心。彼云厲聲。此云猛利不惜身命。彼云小聲多散。此云勝百年願力。豈非皆令猛利。大聲稱佛。雖少而功多。若小聲稱佛雖多而功少。故云十念能勝百年。今時多見世人。稱佛都不精專。散心緩聲。遂致現世成功者少。臨終感應事稀。故今特示此法切勸。凡唸佛時。一心不亂。高聲唱佛。聲聲相續。不久成功也。
挍量唸佛功德
同前
大般涅槃經云。假使一月。常以衣食。供養一切眾生。不如有人一念唸佛所得功德十六分之一。假使鍛金為人。車馬運載。乃至眾寶各滿百數。以用佈施。不如發心向佛舉足一步。假使有人。以大象車。盡載大秦國中種種珍寶及以瓔珞。數各滿百。以用佈施。猶亦不如發心向佛舉足一步。若以四事。供養三千大千世界所有眾生。猶亦不如發心向佛舉足一步所得功德無量無邊(已上經文)普勸在家信心士女。每日晨朝。著衣凈心。瞻禮佛像。如見真佛無異。莫令一日空過。設使公私忙急。亦須標心。略入佛堂。燒香頂載。所貴舉一步向佛。若有閑暇。朝暮莫舍。不
【現代漢語翻譯】 現代漢語譯本： 能明白。這又與天臺智者大師解釋《觀經》中罪人臨終十念稱佛，滅地獄火得生凈土的說法，其意思完全相同。如（智者大師）所說：『這心念雖然時間短暫，但力量猛利，諦心決斷，勝過百年的願力。這心念名為大心，不惜身命，名為健人。』（天臺智者大師）那裡說『大念』，這裡說『大心』；（天臺智者大師）那裡說『厲聲』，這裡說『猛利不惜身命』；（天臺智者大師）那裡說『小聲多散』，這裡說『勝百年願力』。豈不是都令人猛利大聲稱佛？雖然時間短暫但功德多，如果小聲稱佛，雖然次數多但功德少。所以說十念能勝過百年。現在多見世人稱佛都不夠精誠專注，散漫用心，聲音緩慢，以致現世成功的人少，臨終感應的事情稀少。所以現在特別開示這個方法，懇切勸告，凡是念佛時，一心不亂，高聲唱佛，聲聲相續，不久就能成功。
較量唸佛功德
同前（指與前文所引經文的比較方式相同）。
《大般涅槃經》說：『假使一個月，常用衣食供養一切眾生，不如有人一念唸佛所得功德的十六分之一。假使用金子打造人像，車馬運載，乃至各種珍寶都滿一百數，用來佈施，不如發心向佛舉足一步。假使有人，用大象車，裝滿大秦國（指古代中國）中各種珍寶以及瓔珞，數量各滿一百，用來佈施，也比不上發心向佛舉足一步。如果用四事（指飲食、衣服、臥具、醫藥）供養三千大千世界所有眾生，也比不上發心向佛舉足一步所得功德無量無邊。』（以上是經文）普遍勸告在家的有信心的士女，每天早晨，穿好衣服，清凈身心，瞻仰禮拜佛像，如同見到真佛一樣，不要讓一天空過。即使公事私事忙碌緊急，也必須標明心意，稍微進入佛堂，燒香頂禮，最重要的是舉一步向佛。如果有空閑，早晚不要捨棄（唸佛禮佛）。
【English Translation】 English version: It can be understood. This is also completely in line with the Great Master Zhiyi of Tiantai's explanation in the Contemplation Sutra regarding a sinner who, at the moment of death, recites the Buddha's name ten times, extinguishing the fires of hell and attaining rebirth in the Pure Land. As (Great Master Zhiyi) said: 'Although this thought is brief, its power is fierce, and the resolute determination of the true mind surpasses the power of a hundred years of vows. This thought is called the Great Mind, and not cherishing one's life is called a Valiant Person.' There (Great Master Zhiyi) speaks of 'Great Recitation,' here (it) speaks of 'Great Mind'; there (Great Master Zhiyi) speaks of 'Loud Voice,' here (it) speaks of 'Fierce and not cherishing one's life'; there (Great Master Zhiyi) speaks of 'Soft Voice and much distraction,' here (it) speaks of 'Surpasses the power of a hundred years of vows.' Does this not all encourage one to recite the Buddha's name fiercely and loudly? Although the time is short, the merit is great; if one recites the Buddha's name softly, although the number of times is many, the merit is small. Therefore, it is said that ten recitations can surpass a hundred years. Nowadays, it is often seen that people who recite the Buddha's name are not sincere and focused enough, using a scattered mind and a slow voice, resulting in few people achieving success in this life and rare occurrences of responses at the moment of death. Therefore, I now especially reveal this method and earnestly advise that whenever reciting the Buddha's name, one should be single-minded and undistracted, chanting the Buddha's name loudly, with each sound following continuously, and success will be achieved soon.
Comparing the Merits of Buddha Recitation
Same as before (referring to the same method of comparison as with the previously quoted scriptures).
The Mahāparinirvāṇa Sūtra says: 'If one were to constantly provide clothing and food to all sentient beings for a month, it would not equal one-sixteenth of the merit gained by someone who recites the Buddha's name once. If one were to forge golden images of people, transport them by carts and horses, and even fill hundreds of each kind of various treasures for the purpose of giving, it would not equal taking one step towards the Buddha with a sincere mind. If someone were to load elephant carts with various treasures and necklaces from the land of Great Qin (ancient China), each in quantities of a hundred, for the purpose of giving, it would still not equal taking one step towards the Buddha with a sincere mind. If one were to provide the four requisites (food, clothing, bedding, and medicine) to all sentient beings in the three thousand great thousand worlds, it would still not equal the immeasurable and boundless merit gained by taking one step towards the Buddha.' (The above is from the scripture) I universally advise faithful laymen and women to put on their clothes every morning, purify their minds, and reverently bow to the Buddha image as if seeing the real Buddha, and not let a day pass in vain. Even if one is busy with public or private affairs, one must still mark one's intention, briefly enter the Buddha hall, burn incense, and prostrate, valuing most of all taking one step towards the Buddha. If one has leisure time, one should not abandon (reciting the Buddha's name and paying homage to the Buddha) morning and evening.
拘早晚。請觀一念唸佛。及舉足向佛一步功德。如此殊勝。何況步步唸唸。旋繞唸佛。所滅罪障。所得功德。不可思議。
往生坐禪觀法
同前
欲修往生觀者。當於一處繩床西向。易觀想故。表正向故。加趺端坐。項脊相對。不昂不傴。調和氣息。定住其心。然所修觀門。經論甚多。初心凡夫。那曾遍習。今從要易想。略示二種。於二種中。仍逐所宜。未必並用。其有于余觀想熟者任便。但得不離凈土法門。皆應修習。所言二種。一者扶普觀意坐已自想。即時所修計功。合生極樂世界。當便起心。生於彼想。于蓮華中。結加趺坐。作蓮華合想。作華開想。當華開時。有五百色光。來照身想。作眼目開想。見佛菩薩及國土想。即于佛前坐聽妙法。及聞一切音聲。皆說所樂聞法。所聞要與十二部經合。作此想時。大須堅固。令心不散。心想明瞭。如眼所見。經久乃起。二者直想阿彌陀佛丈六金軀。坐于華上。專系眉間白毫一相。其毫長一丈五尺。周圍五寸。外有八楞。其毫中空。右旋宛轉。在眉中間。瑩凈明徹。不可具說。顯映金顏。分齊分明。作此想時。停心注想。堅固勿移。然復應觀想念所見。若成未成。皆想念因緣。無實性相。所有皆空一如鏡中面像。如水現月影。如夢如幻。雖空而亦可見(
【現代漢語翻譯】 現代漢語譯本： 不要拘泥於早上或晚上。請觀察一下，僅僅是心中一念的唸佛，以及抬腳向佛走一步的功德，就已經如此殊勝。更何況是步步唸佛，圍繞佛像唸佛，所消除的罪障，所獲得的功德，更是不可思議。
往生坐禪觀法
同前（指與前文所述方法相同）。
想要修習往生觀的人，應當在一個地方，面向西方放置繩床，這是爲了容易觀想，也表示方向正確。然後雙腿盤坐，端正坐好，頸椎和脊椎相對，不要仰頭，也不要彎腰，調勻呼吸，安定心神。然而，關於修習觀門的方法，經典和論著中有很多，初學的凡夫，哪裡能夠全部學會？現在從簡要易行的觀想入手，略微介紹兩種。在這兩種方法中，仍然選擇適合自己的，不必全部採用。如果有人對其他的觀想方法已經很熟悉，可以隨意選擇，只要不離開凈土法門，都應該修習。所說的兩種方法，第一種是扶普觀意：坐好后，自己觀想，當下所修的功德，可以讓自己往生到極樂世界。這時，就應該發起心念，生起往生極樂世界的想法，在蓮花中，結跏趺坐，觀想蓮花閉合，再觀想蓮花開放。當蓮花開放時，有五百種顏色的光芒，照耀自身。觀想自己的眼睛睜開，見到佛菩薩以及極樂國土。然後在佛前坐著，聽聞微妙的佛法，以及聽聞一切音聲，都說著自己喜歡聽聞的佛法。所聽聞的佛法，要與十二部經相符合。在做這種觀想時，必須非常堅定，使心不散亂。心中的觀想清晰明瞭，如同親眼所見。經過很長時間才起身。第二種是直接觀想阿彌陀佛（Amitabha）丈六金身，坐在蓮花之上，專心專注于眉間的白毫相。這白毫長一丈五尺，周圍五寸，外有八個棱角，白毫中間是空心的，向右旋轉，盤繞在眉毛中間，晶瑩剔透，難以用語言來形容，照耀著金色的面容，分界清晰分明。在做這種觀想時，要停止雜念，專注觀想，堅定不移。然而，還應該觀想自己所見到的景象，無論是已經成就還是尚未成就，都是觀想念頭的因緣所生，沒有真實的自性。一切都是空性的，如同鏡中的面容，如同水中顯現的月影，如同夢境和幻象。雖然是空性的，但也可以被看見。
【English Translation】 English version: Do not be constrained by morning or evening. Please observe that even a single thought of Buddha-recitation and taking one step towards the Buddha already possess such extraordinary merit. How much more so when one recites the Buddha's name with every step, circumambulating the Buddha, the sins eradicated and the merits gained are inconceivable.
The Meditation Method for Rebirth
Same as before (referring to the method described previously).
Those who wish to cultivate the Rebirth Contemplation should place a rope bed facing west in a suitable location. This is for ease of visualization and to indicate the correct direction. Then, sit cross-legged in a dignified manner, with the neck and spine aligned, neither tilting the head up nor slouching. Regulate the breath and calm the mind. However, there are many methods for cultivating contemplation in the sutras and treatises, and ordinary beginners cannot possibly learn them all. Now, starting with a simple and easy visualization, I will briefly introduce two types. Among these two methods, choose the one that suits you best; it is not necessary to adopt both. If someone is already familiar with other contemplation methods, they are free to choose them, as long as they do not deviate from the Pure Land Dharma gate, they should all be practiced. The two methods mentioned are: first, supporting the universal contemplation intention: after sitting down, visualize yourself, and the merit you are cultivating at that moment, will enable you to be reborn in the Land of Ultimate Bliss (Sukhavati). At this time, you should generate the thought of being reborn in the Land of Ultimate Bliss, sitting cross-legged in a lotus flower, visualizing the lotus flower closing, and then visualizing the lotus flower opening. When the lotus flower opens, five hundred colors of light will shine upon your body. Visualize your eyes opening, seeing the Buddhas and Bodhisattvas, as well as the Pure Land. Then, sit before the Buddha, listening to the wonderful Dharma, and hearing all sounds, all speaking the Dharma that you like to hear. The Dharma you hear should be in accordance with the Twelve Divisions of the Scriptures. When doing this visualization, you must be very firm, so that the mind is not scattered. The visualization in your mind should be clear and distinct, as if seen with your own eyes. Only get up after a long time. The second method is to directly visualize Amitabha Buddha's (Amitabha) sixteen-foot golden body, sitting on a lotus flower, focusing intently on the white hair mark (urna) between his eyebrows. This white hair is one foot and five feet long, five inches in circumference, with eight edges on the outside, the white hair is hollow in the middle, spiraling to the right, coiled between the eyebrows, crystal clear, indescribable, illuminating the golden face, with clear and distinct boundaries. When doing this visualization, stop distracting thoughts, focus on the visualization, and be firm and unwavering. However, you should also contemplate that the scenes you see, whether they are already accomplished or not yet accomplished, are all caused by the conditions of your thoughts, and have no real self-nature. Everything is empty, like a face in a mirror, like the moon's reflection in water, like a dream and an illusion. Although it is empty, it can also be seen.
二)皆心性所現。所有者即是自心。心不自知心。心不自見心。心有想即癡。無想即泥洹。心有心無。皆名有想。盡名為癡不見法性(三)因緣生法即空假中。不一不異。非縱非橫。不可思議。心想寂靜。則能成就念佛三昧。久而乃起。
唸佛修心術
山堂法師彥倫
諸大乘經勸生凈土。因通二種。一定二散。定謂即心觀佛。想彼西方依正主伴。唯心本具。我心空故。如來本空。我心假故。如來宛爾。我心中故。如來絕待。或想蓮華開合我居其中。合表即空。開表即假。四微體同。即表中道。故經云。諸佛如來是法界身。入一切眾生心想中。是故我等心想佛時。是心即是三十二相八十種形好。是心作佛。是心是佛。此乃如來親示唯心三昧。圓常觀體。了彼凈土生佛依正色心。悉我自心性具功德。即境為觀。心外無佛性外無土。觀之不已。證無生忍。二者散善。用純實心。信有西方。一心不亂。繫念彌陀。一日七日。聲聲不絕。唸唸無間。經云。執持名號。一日七日。一心不亂。其人命終。阿彌陀佛與諸聖眾。現在其前。然事想彼國。但無三觀名散善耳。故三種凈業迴向愿生。咸登極樂。吾祖智者云。根有利鈍。行有定散。觀佛三昧名定。修余善業說以為散。散善力微。不能滅除五逆。此經明觀故得
【現代漢語翻譯】 現代漢語譯本 二) 一切都是心性和意識所顯現的。所有存在的事物就是自己的心。心不能自己認知心，心也不能自己看見心。心中有妄想就是愚癡，沒有妄想就是涅槃（泥洹）。心中有『有』或『無』的概念，都叫做有想。所有這些都叫做愚癡，不能見到法性。 (三) 因緣所生的法，就是空、假、中三諦。它們既不是完全相同，也不是完全相異，既不是縱向關係，也不是橫向關係，是不可思議的。心念寂靜，就能成就念佛三昧。經過長時間的修行才能達到這種境界。
唸佛修心之術
山堂法師 彥倫
諸多大乘經典勸導往生凈土，原因有兩種：一是定，二是散。定，指的是即心觀佛，觀想西方極樂世界的依報、正報和眷屬，這些都是唯心所本自具足的。我的心是空性的，所以如來也是空性的。我的心是假有的，所以如來也是宛然存在的。我的心是中道的，所以如來是超越對待的。或者觀想蓮花開放或閉合，而我身處其中。閉合代表即空，開放代表即假，四微（指地、水、火、風四種基本元素）的本體相同，就是即中。所以經典上說，諸佛如來是法界之身（Dharmadhatu body），進入一切眾生的心想之中。因此，當我們用心想佛的時候，這個心就是三十二相（thirty-two marks of a Buddha）和八十種隨形好（eighty minor marks of perfection）。是心作佛，是心是佛。這乃是如來親自開示的唯心三昧（Samadhi），是圓滿常住的觀想本體。瞭解西方凈土的眾生、佛、依報、正報、色、心，都是我自心性所具足的功德。即境是觀，心外無佛，性外無土。不斷地觀想，就能證得無生法忍（Anutpattika-dharma-kshanti）。二是散善，用純粹真實的心，相信有西方極樂世界，一心不亂，繫念阿彌陀佛（Amitabha），一日到七日，聲聲不斷絕，唸唸沒有間斷。經典上說，執持名號，一日到七日，一心不亂，這個人臨命終時，阿彌陀佛與諸聖眾，就會出現在他的面前。然而，只是思念彼國，但沒有空假中三觀，就叫做散善。所以用三種凈業（身、口、意）迴向發願往生，都能登上極樂世界。吾祖智者大師（Zhiyi）說，根器有利鈍，修行有定散。觀佛三昧叫做定，修習其他善業叫做散。散善的力量微弱，不能滅除五逆重罪（five heinous crimes），這部經說明觀想的功德。
【English Translation】 English version II) All are manifestations of mind and consciousness. All that exists is one's own mind. The mind does not know itself, nor does the mind see itself. Having thoughts in the mind is delusion; having no thoughts is Nirvana (Nirvana). The mind having 'being' or 'non-being' is all called having thoughts. All of these are called delusion, unable to see the Dharma-nature. III) The Dharma produced by conditions is the emptiness, provisionality, and the Middle Way. They are neither completely the same nor completely different, neither vertical nor horizontal, and are inconceivable. When the mind is tranquil, one can achieve the Buddha-Recollection Samadhi (Samadhi). It takes a long time of practice to reach this state.
The Art of Cultivating the Mind through Buddha-Recollection
Dharma Master Yanlun of Shantang
Many Mahayana sutras encourage rebirth in the Pure Land, for two reasons: one is concentration (定, ding), and the other is scatteredness (散, san). Concentration refers to contemplating the Buddha with the mind, visualizing the adornments, the principal Buddha, and the retinue of the Western Pure Land, all of which are inherently present in the mind. My mind is empty, so the Tathagata (如來, Thus Come One) is also empty. My mind is provisional, so the Tathagata is vividly present. My mind is the Middle Way, so the Tathagata is beyond duality. Or visualize a lotus flower opening or closing, with myself in it. Closing represents emptiness, opening represents provisionality, and the essence of the four elements (earth, water, fire, and wind) is the same, which is the Middle Way. Therefore, the sutra says, 'The Buddhas and Tathagatas are the Dharmadhatu body (法界身, Dharmadhatu body), entering the minds of all sentient beings.' Therefore, when we use our minds to think of the Buddha, this mind is the thirty-two marks of a Buddha (三十二相, thirty-two marks of a Buddha) and the eighty minor marks of perfection (八十種形好, eighty minor marks of perfection). 'It is the mind that makes the Buddha, it is the mind that is the Buddha.' This is the Tathagata's personal instruction on the Mind-Only Samadhi (唯心三昧, Samadhi), the complete and constant contemplation of the essence. Understanding that the beings, Buddhas, adornments, principal Buddha, form, and mind of the Western Pure Land are all the merits inherent in my own mind. Taking the environment as the object of contemplation, there is no Buddha outside the mind, and no land outside the nature. Contemplating continuously, one can attain the Anutpattika-dharma-kshanti (無生法忍, Anutpattika-dharma-kshanti). The second is scattered good deeds, using a pure and sincere mind, believing in the existence of the Western Pure Land, with one mind undisturbed, focusing on Amitabha (阿彌陀佛, Amitabha), from one to seven days, with the sound of the name uninterrupted, and thoughts without gaps. The sutra says, 'Holding the name, from one to seven days, with one mind undisturbed, when this person's life ends, Amitabha Buddha and all the holy assembly will appear before him.' However, merely thinking of that land, but without the three contemplations of emptiness, provisionality, and the Middle Way, is called scattered good deeds. Therefore, those who dedicate the three karmas (body, speech, and mind) and vow to be reborn, can all ascend to the Land of Ultimate Bliss. Our ancestor, Master Zhiyi (智者大師, Zhiyi), said, 'Capacities are sharp or dull, and practice is concentrated or scattered. Buddha-Recollection Samadhi is called concentration, and cultivating other good deeds is called scatteredness. The power of scattered good deeds is weak and cannot eradicate the five heinous crimes (五逆重罪, five heinous crimes). This sutra explains the merit of contemplation.'
往生。是知。若定若散。或鈍或利。皆凈土因。咸趣無生。永無退轉矣。
寶王論揀示往生義
草堂禪師飛錫
問學佛道者。心散難檢。今欲一以貫之。專西方念一佛。踐不退地。袪有漏心。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。龍樹十住婆沙論云。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。故專注一境不亦良哉。
問世之人。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。一息不還屬後世者哉。余行住坐臥。常用此珠。縱令昏寐含佛而寢。覺即續之。必于夢中得見彼佛。如鉆燧煙飛火之前相。夢之不已三昧成焉。面睹玉毫親蒙授記。則萬無一失也。
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
【現代漢語翻譯】 現代漢語譯本：由此可知，無論是心定還是心散，無論是根器遲鈍還是敏銳，都可以作為往生凈土的因緣，最終都趨向于無生之境，永遠不會退轉。
《寶王論》揀示往生義
草堂禪師飛錫
問：學佛道的人，心容易散亂難以控制。現在想用一個方法來貫穿始終，專心念誦西方阿彌陀佛，從而達到不退轉的境界，去除有漏之心，乘坐小船在黃金鋪成的池塘上，禮拜位於白玉殿堂中的阿彌陀佛，以此通達過去、現在、未來三世，希望能夠沾染九品蓮花的殊勝，這樣可以嗎？ 答：龍樹（Nagarjuna）菩薩在《十住婆沙論》（Dasabhumika-vibhāṣā）中說，菩薩道有難行道，就像在陸地上行船一樣困難；也有易行道，就像在水路上行船一樣容易。阿彌陀佛（Amitābha）的本願力，如果有人聽聞他的名號，稱念並歸依到他的國度，就像船得到了水，又遇到了順風，一下子就能行進千里，這不是很簡單嗎？釋迦如來（Śākyamuni）的父王及其眷屬六萬釋迦族人，都往生到了極樂凈土。因為佛與這個世界的眾生因緣深厚，所以專心於一個境界不是很好嗎？
問：世間的人，大多用寶玉、水晶、金剛、菩提子、木槵子等作爲念珠。我則用出入息作爲念珠。稱念佛的名號，隨著呼吸進行。有這樣大的依靠，還擔心什麼呢？即使一口氣不來，歸於後世又有什麼可怕的呢？我無論行走、站立、坐著、躺著，都常用這個念珠。即使昏睡，也口含佛號而入睡，醒來就繼續唸誦。一定會在夢中得見阿彌陀佛，就像鉆木取火時，煙出現是火的前兆一樣。夢見佛不已，三昧（samādhi）就能成就。親眼見到佛的玉毫相，親自蒙受佛的授記，那就萬無一失了。
問：一念或十念往生凈土，哪個才是正確的？ 答：只要一念往生，就能住在不退轉的境界，這才是正確的。正如佛所說，誹謗佛、毀壞佛經、毆打僧人、辱罵尊長，犯下五逆罪、四重罪，都是一念惡業所成，就會墮入無間地獄，就像箭射出去一樣迅速。現在念佛，往生凈土，也是一念善業所成，立即就能登上極樂世界，就像屈起手臂一樣容易。前一念五陰（skandha）滅，后一念五陰生，就像蠟印蓋在泥上一樣，印
【English Translation】 English version: Therefore, whether one's mind is concentrated or scattered, whether one's faculties are dull or sharp, all can be causes for rebirth in the Pure Land, ultimately leading to the state of non-birth and never regressing.
Bao Wang Lun's Elucidation on the Meaning of Rebirth
Chan Master Feixi of Caotang
Question: Those who study the Buddha's path find their minds scattered and difficult to control. Now, I wish to use one method to connect everything, focusing solely on reciting the name of Amitābha (Amitābha) Buddha of the Western Pure Land, thereby attaining the state of non-retrogression, eliminating defiled thoughts, riding a small boat on a pond paved with gold, and paying homage to Amitābha in a palace of white jade, thus connecting the three times (past, present, and future). Hoping to be touched by the splendor of the nine grades of lotuses, is this acceptable? Answer: Nāgārjuna (Nagarjuna) Bodhisattva said in the Daśabhūmika-vibhāṣā (Dasabhumika-vibhāṣā): 'The Bodhisattva path has difficult practices, like sailing a boat on land. It also has easy practices, like sailing a boat on water.' The power of Amitābha (Amitābha) Buddha's original vow is such that if people hear his name, recite it, and take refuge in his land, it is like a boat getting water and also encountering a favorable wind, advancing a thousand miles at once. Isn't this easy? Śākyamuni (Śākyamuni) Buddha's father and his clan of sixty thousand Śākya (Śākya) people were all reborn in the Land of Ultimate Bliss. Because the Buddha has a deep connection with the sentient beings of this world, isn't it good to focus on one state?
Question: People in the world mostly use precious stones, crystal, diamond, bodhi seeds, or soapberry seeds as prayer beads. I use the breath as my prayer beads. Reciting the Buddha's name along with the breath, what fear is there with such great reliance? Even if one breath does not return, what is there to fear about belonging to the next life? I constantly use these beads whether walking, standing, sitting, or lying down. Even when drowsy, I sleep with the Buddha's name in my mouth, and upon waking, I continue reciting. I will surely see that Buddha in my dreams, just as smoke appearing is a sign before fire when drilling wood for fire. If dreaming of the Buddha continues, samādhi (samādhi) will be achieved. Directly witnessing the Buddha's white hair mark and personally receiving the Buddha's prediction, there will be no chance of failure.
Question: Which is correct, one thought or ten thoughts for rebirth in the Pure Land? Answer: As long as there is one thought of rebirth, one will dwell in the state of non-retrogression. This is correct. As the Buddha said, slandering the Buddha, destroying the scriptures, beating monks, and cursing elders, committing the five heinous crimes and the four grave offenses, are all formed by one thought of evil karma, and one will fall into the Avīci hell, as quickly as an arrow shot. Now, reciting the Buddha's name for rebirth in the Pure Land is also formed by one thought of good karma, and one can immediately ascend to the Land of Ultimate Bliss, as easily as bending an arm. The five skandhas (skandha) of the previous thought cease, and the five skandhas of the next thought arise, like a wax seal pressed into mud, the seal
壞文成。尚不須兩念。豈要至十念哉。又一念者如經云。愛酪沙彌生一念愛心。後生酪中作蟲。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。問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。功德叢林千山松茂。其義二也。遠而說之。金容熒煌以散彩。寶華淅瀝而雨空。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云。功高易進。唸佛為先。察夫玄音之扣。心聽則塵累每消。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。然則佛聲遠震。開善萌芽。猶春雷之動百草安。得輕誣哉。
唸佛方便文
司諫江公望
公嚴州人。智識高明。少年登第。崇寧初直言極諫。名著當時。酷好宗門。參善知識。蔬食葛衣。砥節礪行。晚年專修凈業。悟入唸佛三昧。有唸佛方便文。刻石流佈。指導群生。宣和末知廣濟軍。一日不疾。跏趺而化。知其為凈土之歸矣。其文曰。
出出世間之法。欲得成辦省力。莫若繫心一緣。只如稱念阿彌陀佛名號。念若出聲。不唯曰久。耗乏臟氣。齒舌擊磕。心念隨動。耳根承攬。分別識生。聞性內搖。隨出不反。是三成勞。積久或怠。若只心念不作音聲。心機潛伏。未得慧照。安事反聞。外機不抽。內對不出。沉濁昏住。易成廢忘。有巧方便。無用動口。不出音聲。微以舌根。敲擊前齒。心念隨應。隨心應量。循業發現。舌意根下。唸唸之中。便有阿彌陀佛四字。音聲歷歷可陳。聲不越竅。聞性內融。心應舌機。機抽念根。心竅在舌。擊擊竅聞。機機念復。寄竅在耳。從聞入流。聞皮精元。寂聞聞性。是三融會。唸唸圓通。肉團心現本性彌陀。五濁身游唯心凈剎。久久遂成唯心識觀。若是利根之人。唸唸不生。心心無所
【現代漢語翻譯】 現代漢語譯本：
證驗這件事，沒有什麼比得上《華嚴經》中的偈語所說：『寧願承受無量的痛苦，也要聽聞佛的音聲；不願享受一切的快樂，而不聽聞佛的名號。』既然如此，佛的音聲遠遠震動，開啟善良的萌芽，就像春雷震動，使百草安寧，怎麼可以輕視呢？
唸佛方便文
司諫江公望
江公是嚴州人，智慧見識高明，少年時就考中進士。崇寧初年，他直言進諫，名聲顯赫于當時。他非常喜歡禪宗，參訪善知識，吃素食，穿粗布衣，磨礪品行。晚年專心修習凈土法門，悟入唸佛三昧。他寫有《唸佛方便文》，刻在石頭上廣為流傳，指導眾生。宣和末年，他擔任廣濟軍的知軍。有一天，他沒有疾病，結跏趺坐而逝。知道他是往生凈土了。他的文章說：
出世間的法門，想要成就，又想省力，沒有什麼比得上專注於一個念頭。就像稱念阿彌陀佛（Amitabha，無量光佛）的名號，如果念出聲音，不僅時間長了會耗費臟腑之氣，而且牙齒和舌頭互相碰撞，心念隨著聲音而動，耳朵接收聲音，分別意識產生，聽聞的本性在內部搖動，隨著聲音出去而不能返回。這三者都造成勞累，時間長了可能會懈怠。如果只是心中默唸，不發出聲音，心機潛伏，不能得到智慧的照耀，怎麼能反聞自性呢？外面的機能不發動，裡面的對境不顯現，沉溺於昏沉的狀態，容易變得廢棄和遺忘。有一種巧妙的方便法門，不用動嘴，不發出聲音，只是用舌根輕輕敲擊前齒，心念隨著舌根的敲擊而應和，隨著心念的量而應和，順著業力而發現。在舌意根下，每一個念頭中，便有『阿彌陀佛』四個字的音聲，清清楚楚地可以陳述。聲音不超出竅穴，聽聞的本性在內部融合。心應和舌頭的機能，舌頭的機能牽動念頭的根本。心竅在舌頭上，每一次敲擊都是一次聽聞。機能每一次發動，念頭就恢復一次。寄託竅穴在耳朵上，從聽聞進入聲音的流動，從聽聞的表層深入到精元，寂靜地聽聞聽聞的本性。這三者融合在一起，每一個念頭都圓滿通達。肉團心中顯現出本性的彌陀，在五濁惡世的身體中游歷唯心所現的凈土。時間長了，就逐漸成就唯心識觀。如果是根器銳利的人，每一個念頭都不生起，每一個心念都沒有執著。
【English Translation】 English version:
The verification of this is not as good as the verse in the Avatamsaka Sutra (Huayan Jing, Flower Garland Sutra): 'Rather endure immeasurable suffering to hear the Buddha's voice, than not hear the Buddha's name without enjoying all pleasures.' Since the Buddha's voice resounds far and wide, opening the sprouts of goodness, just as the spring thunder moves and calms the myriad grasses, how can it be lightly dismissed?
Essay on Skillful Means of Buddha Recitation
Sijian (Admonishing Official) Jiang Gongwang
Gong (Jiang Gongwang) was from Yanzhou, with high intelligence and knowledge. He passed the imperial examination at a young age. In the early years of Chongning (reign of Emperor Huizong of Song), he was known for his direct and forthright admonitions. He was very fond of the Chan (Zen) school, visited good teachers, ate vegetarian food, wore coarse clothing, and cultivated his conduct. In his later years, he devoted himself to the Pure Land practice, realizing the Samadhi (San昧, state of meditative absorption) of Buddha Recitation. He wrote the 'Essay on Skillful Means of Buddha Recitation,' which was engraved on stone and widely circulated to guide sentient beings. At the end of Xuanhe (reign of Emperor Huizong of Song), he was the prefect of Guangji Army. One day, without illness, he sat in full lotus posture and passed away. It was known that he had returned to the Pure Land. His essay says:
Among the Dharma (法, teachings) of transcending the world, if you want to accomplish it with less effort, nothing is better than focusing your mind on one object. Just like reciting the name of Amitabha Buddha (阿彌陀佛, Buddha of Infinite Light), if you recite aloud, not only will it exhaust your internal organs over time, but your teeth and tongue will strike each other, your mind will move with the sound, your ears will receive the sound, your discriminating consciousness will arise, and the nature of hearing will shake internally, going out with the sound and not returning. These three create fatigue, and over time, you may become lazy. If you only recite silently in your mind, without making a sound, your mental activity will be hidden, and you will not be able to obtain the illumination of wisdom. How can you practice 'turning the hearing inward'? The external function does not activate, and the internal object does not appear, sinking into a state of dullness and confusion, easily becoming abandoned and forgotten. There is a skillful means that does not require moving the mouth or making a sound. Simply use the root of the tongue to gently tap the front teeth, and the mind will respond in accordance with the tapping of the tongue root, responding in accordance with the measure of the mind, and manifesting in accordance with karma. Beneath the tongue and mind root, in each thought, there will be the sound of the four characters 'Amitabha Buddha' (阿彌陀佛), which can be clearly stated. The sound does not go beyond the orifices, and the nature of hearing merges internally. The mind responds to the function of the tongue, and the function of the tongue draws out the root of thought. The mind orifice is in the tongue, and each tap is a hearing. Each activation of the function is a restoration of the thought. Entrust the orifice to the ear, entering the flow from hearing, going from the surface of hearing to the essence, silently hearing the nature of hearing. These three merge together, and each thought is perfectly complete and unobstructed. The inherent Amitabha (彌陀, Buddha) manifests in the fleshy heart, and in the body of the five turbidities, one travels in the Pure Land manifested by the mind. Over time, one gradually accomplishes the contemplation of consciousness-only. If one is a person of sharp faculties, each thought does not arise, and each mind has no attachment.
。六根杳寂。諸識消落。法法全真。門門絕待。瞥爾遂成真如實觀。初機後學。唯除賓客寒溫時。大小便利時。可暫停念。如或未免葷茹睡臥。未至昏暝。乃至營辦家事。種種作務。自不用舍。亦自不相妨礙。心口唸念聲聲。稱誦勝號。更有甚邪思惡慮。敢萌於心。自然純一無雜。若能都攝六根。凈念相繼。不過旬月。便成三昧。所謂是心作佛。是心見佛。是心是佛。上根大器。一念直超。平展之流。善觀方便。釣臺江公望述。
唸佛方法。當如慈雲懺主及寶王論所示。江公著迷。亦可別收一機。蓋悉檀遍被。無不可者。
無常院安彌陀佛像
出無盡燈
華嚴賢首品曰。又放光明名見佛。此光覺悟將歿者。令隨憶念見如來。命終得生其凈國。見有臨終。勸唸佛。又示尊像令瞻敬。俾于佛所深歸仰。是故得成此光明。令見佛者一捨命不恐。二惡道不畏。又要臨終勸者。智論二十八云。臨終少時。能勝終身修行之力。以猛利故。如火如毒。依西域法。祇園西北角。日光沒處。為無常院。若有病者。安置在中。以凡生貪染。見本房內衣缽眾具。多生戀著。無心厭背。故制令至別處。堂號無常。去者極多。還反一二。即事而求。專心念法。其堂置一立像。金箔涂之。面向西方。其像右手舉。左手中系
【現代漢語翻譯】 現代漢語譯本：六根（眼、耳、鼻、舌、身、意六種感覺器官）寂靜無聲，各種意識消散脫落，一切法都完全真實，任何門徑都超越對待。一旦領悟，就能成就真如實觀。對於初學者和後學者，只有在接待客人寒暄時、大小便時，可以暫停唸佛。如果無法避免吃葷、吃蔥蒜等食物、睡覺等情況，甚至在處理家務、各種工作時，也不用刻意捨棄唸佛，也不會互相妨礙。心中口中唸唸聲聲，稱念阿彌陀佛的殊勝名號，還有什麼邪惡的念頭敢於在心中萌生呢？自然就能達到純一無雜的境界。如果能夠收攝六根，以清凈的念頭相續不斷地念佛，不超過幾個月，就能成就念佛三昧。這就是所謂的『是心作佛，是心見佛，是心是佛』。對於上等根器的人來說，一念之間就能直接超越。對於資質平庸的人來說，要善於運用方便法門。姜太公這樣說。 唸佛的方法，應當按照慈雲懺主和寶王論所闡述的那樣去做。江公的著作雖然有些迷惑之處，也可以作為一種特別的方便法門來採用。因為佛法是普遍適用的，沒有什麼是不可以的。 無常院安置阿彌陀佛像 出自《無盡燈》 《華嚴經·賢首品》說：『又放出一種光明名叫見佛光明，這種光明覺悟將要去世的人，使他們隨著憶念而見到如來，命終之後就能往生到他的清凈國土。』見到有人臨終時，勸他念佛，並且展示佛像讓他瞻仰敬拜，使他對佛產生深深的歸依和仰慕之心。因此，才能成就這種光明，使見到佛的人，一是捨棄生命時不恐懼，二是不會畏懼墮入惡道。還有，臨終時勸人唸佛非常重要。《大智度論》第二十八卷說：『臨終時短暫的唸佛，能夠勝過終身修行的力量，因為臨終時的心念非常猛烈，就像火和毒藥一樣。』按照西域的規矩，祇園的西北角，太陽落山的地方，是無常院。如果有病人，就安置在其中。因為凡夫容易產生貪戀執著，見到自己房間內的衣服、缽具等物品，容易產生留戀，沒有厭離之心。所以制定規矩，讓他們到別的地方去。這個堂叫做無常院，去那裡的人很多，返回的只有一兩個。在那裡要專心念佛。這個堂里安置一尊站立的佛像，用金箔塗飾，面向西方。佛像的右手舉起，左手中繫著。
【English Translation】 English version: When the six senses (eyes, ears, nose, tongue, body, and mind) are still and silent, and all consciousnesses dissolve and fall away, all dharmas are completely true, and every path transcends duality. Once realized, one can achieve the true Suchness contemplation. For beginners and later learners, only when greeting guests, or during urination and defecation, can the recitation of Buddha's name be paused. If one cannot avoid eating meat, garlic, onions, etc., or sleeping, or even when handling household chores and various tasks, there is no need to deliberately abandon the recitation of Buddha's name, nor will it hinder each other. In mind and mouth, with every thought and every sound, recite the auspicious name of Amitabha Buddha, what evil thoughts would dare to arise in the mind? Naturally, one can achieve a state of pure unity without any impurities. If one can gather the six senses and continuously recite the Buddha's name with pure thoughts, within a few months, one can achieve Samadhi. This is what is meant by 'It is the mind that makes a Buddha, it is the mind that sees a Buddha, it is the mind that is a Buddha.' For those with superior faculties, they can directly transcend in a single thought. For those with ordinary abilities, they should skillfully use expedient means. Jiang Gong Wang stated this. The method of reciting the Buddha's name should be as described by Master Ciyun and in the Treatise of the Treasure King. Jiang Gong's writings, although somewhat confusing, can also be adopted as a special expedient means. Because the Buddha's teachings are universally applicable, there is nothing that cannot be done. Amitabha Buddha image placed in the Impermanence Hall Extracted from 'Endless Lamp' The 'Virtuous Leader' chapter of the Avatamsaka Sutra says: 'It also emits a light called the Light of Seeing the Buddha, this light awakens those who are about to pass away, causing them to see the Tathagata as they remember him, and after death, they will be reborn in his pure land.' When seeing someone about to die, encourage them to recite the Buddha's name, and show them the Buddha image for them to gaze upon and revere, so that they develop a deep sense of refuge and admiration for the Buddha. Therefore, this light can be achieved, so that those who see the Buddha, firstly, are not afraid when giving up their lives, and secondly, are not afraid of falling into the evil realms. Furthermore, it is very important to encourage people to recite the Buddha's name at the time of death. The twenty-eighth volume of the Mahaprajnaparamita Sastra says: 'The brief recitation of the Buddha's name at the time of death can surpass the power of lifelong practice, because the mind at the time of death is very intense, like fire and poison.' According to the rules of the Western Regions, the northwest corner of Jetavana, where the sun sets, is the Impermanence Hall. If there are sick people, they are placed in it. Because ordinary people easily develop greed and attachment, and when they see their clothes, bowls, and other items in their room, they easily develop attachment and have no aversion. Therefore, a rule was made to have them go to another place. This hall is called the Impermanence Hall, and many people go there, but only one or two return. There, one should focus on reciting the Buddha's name. In this hall, a standing Buddha image is placed, coated with gold leaf, facing west. The Buddha image's right hand is raised, and the left hand holds a string.
一五彩幡。腳垂曳地。當安病者。在像之後。左手執幡腳。作從佛往生之意。瞻病者燒香散華。鳴磬助稱佛名。莊嚴病者。乃至若有屎尿吐唾。隨有除之。亦無有罪。況佛無愛憎。但有歸投者。無不拔濟。更為病者。隨機說法。命終恒在佛所。不得移之。若神遊大方。去留無礙者。置之言外。不爾勉旃斯行。
臨終正念訣
京師比丘善導
知歸子致問于凈業和尚曰。世之大者。莫越生死。一息不來。乃屬後世。一念若錯。便墮輪迴。小子累蒙開誨。唸佛往生之法。其理雖明。又恐病來死至之時。心識散亂。仍慮家人惑動正念。忘失凈因。伏望。重示歸逕之方。俾脫沈輪之苦。師曰。奇哉斯問之要也。凡人臨命終時。欲得往生凈土者。須先準備。不得怕死貪生。常自思念。我現在之身多有眾苦。不凈惡業種種交纏。若得舍此穢身。即得往生凈土。受無量快樂。見佛聞法。離苦解脫。乃是稱意之事。如脫臭弊之衣。得著珍御之服。放下身心。莫生貪著。才有病患。莫論輕重。便念無常。一念待死。須囑家人看病人。往來揖問人。凡來我前。但為我念佛。不得說眼前雜閑之事。家緣長短之事。亦不須軟語安慰咒愿安樂之詞。此皆是虛華不實殃及之語。及至病重。命將不可之時。家人親屬。不得來前垂淚哭
【現代漢語翻譯】 現代漢語譯本 一五彩幡（一種裝飾性的旗幟）。腳垂曳地。應當安放在病人所在之處的佛像之後。左手執幡腳，表達跟隨佛陀往生的意願。探望病人的人燒香散花，敲擊磬助唸佛名。莊嚴病人所處環境。即使有屎尿吐唾等污物，隨時清理掉，也沒有罪過。何況佛陀沒有愛憎之分，只要是歸投者，沒有不救濟的。更要為病人，根據其具體情況說法。病人臨終時，要始終在佛像旁邊，不得移動。如果神識能夠自由遊歷，去留沒有障礙，則不在討論之列。否則，務必勉力實行這些做法。
臨終正念訣
京師比丘善導
知歸子向凈業和尚請教說：世間大事，沒有超過生死的。一口氣不來，就屬於後世了。一個念頭錯了，便會墮入輪迴。我多次蒙受您的開導，唸佛往生的道理雖然明白，但又擔心生病臨死之時，心識散亂。仍然顧慮家人擾亂我的正念，忘失往生凈土的善因。希望您再次指示迴歸正道的途徑，使我脫離沉淪之苦。和尚說：這個問題問得太重要了。凡人臨命終時，想要往生凈土，必須事先做好準備。不要害怕死亡貪戀生命，要常常這樣思念：我現在這個身體有很多痛苦，不凈的惡業種種交織纏繞。如果能夠捨棄這個污穢的身體，就能往生凈土，享受無量的快樂，見佛聞法，脫離痛苦得到解脫，這才是稱心如意的事情。就像脫下臭爛的衣服，穿上珍貴的華服一樣。放下身心，不要產生貪戀執著。只要一生病，無論輕重，就要想到無常，一心等待死亡。必須囑咐照顧病人的人，往來探望的人，凡是來到我面前的，只為我念佛，不得說眼前的雜事閑事，家裡的瑣事。也不需要用柔和的言語安慰，祝願安樂的詞語。這些都是虛華不實的，會帶來災殃的話語。等到病情嚴重，生命將要終結的時候，家人親屬，不得來到面前哭泣
【English Translation】 English version A five-colored banner (a decorative flag). Its ends should hang down to the ground. It should be placed behind the image of the Buddha where the sick person is. The left hand should hold the foot of the banner, expressing the intention to be reborn following the Buddha. Those visiting the sick person should burn incense, scatter flowers, and strike the chime to help recite the Buddha's name. Adorn the environment of the sick person. Even if there are impurities such as excrement, urine, vomit, or saliva, remove them immediately, and there is no sin. Moreover, the Buddha has no love or hatred; whoever takes refuge will be rescued. Furthermore, preach the Dharma to the sick person according to their specific situation. When the sick person is dying, they should always be near the Buddha image and should not be moved. If the spirit can travel freely and there is no obstacle to leaving or staying, then this is not a concern. Otherwise, strive to practice these instructions.
The Essential Instructions for Right Mindfulness at the Time of Death
Bhikkhu Shandao of the Capital
Zhiguizi asked the Pure Land Master: 'Among the great matters of the world, none surpasses birth and death. If a breath does not come, one belongs to the next life. If a thought is wrong, one will fall into reincarnation. I have repeatedly received your guidance, and although the principle of reciting the Buddha's name for rebirth is clear, I am still worried that when illness and death arrive, my mind will be scattered. I am still concerned that my family will disturb my right mindfulness and forget the good causes for rebirth in the Pure Land. I hope you will once again show me the path to return to the right way, so that I can escape the suffering of sinking into samsara.' The Master said: 'What a wonderful and important question! When ordinary people are about to die and wish to be reborn in the Pure Land, they must prepare in advance. Do not fear death and cling to life, but constantly think: My current body has many sufferings, and various impure and evil karmas are intertwined. If I can abandon this defiled body, I can be reborn in the Pure Land, enjoy immeasurable happiness, see the Buddha, hear the Dharma, and be liberated from suffering. This is a fulfilling and satisfying thing, like taking off smelly and tattered clothes and putting on precious and exquisite garments. Let go of body and mind, and do not generate greed or attachment. As soon as illness occurs, regardless of whether it is mild or severe, one should think of impermanence and single-mindedly await death. You must instruct those who care for the sick person and those who come to visit that whoever comes before me should only recite the Buddha's name for me and should not talk about mundane matters or trivial affairs, or family matters. There is also no need for gentle words of comfort or words of blessing for peace and happiness. These are all empty and insincere words that will bring misfortune. When the illness becomes severe and life is about to end, family members and relatives must not come forward to weep.'
泣。發嗟嘆懊惱之聲。惑亂心神失其正念。但教記取阿彌陀佛。一時高聲。為我念佛。守令氣絕。待氣盡了。方可哀哭。更或有明解凈土之人。頻來策勵。其理最佳。若如此者。千萬往生。必無疑慮也。此是端的要急之旨。當信而行。問求醫服藥應不用耶。答此但論用心矣。其藥醫療不妨自求然藥只能醫病。豈能醫命耶。命若盡藥豈奈何。問神祇禍福求禱如何。答人命長短生下已定。何假鬼神延之耶。世人迷惑。反更求邪。殺害眾生。祭祀神鬼。但增罪業。倍結冤仇。反損壽矣。大命若盡。小鬼奈何。空自慞惶。必無所濟。切宜謹之。當以此文帖。安堂前吃食之處。及來往要路之間。令時時見之常記於心。免見臨危忘失。問平生不曾唸佛者。還用得否。答此法僧人俗人不念佛人。用之皆得往生。決無疑矣。余多見世人。于平常時念佛禮拜。發願往生。及到病患臨終。但只怕死。都不見言此事。直待形消氣絕識投冥界。方始十念。譬如賊去關門。濟何事耶。而況死門事大。須自著便宜。一念蹉跎。歷劫受苦。誰人相代。思之思之。
命終請僧唸佛感應 出寶珠集(集傳姑蘇法雲講主息陰集)
近時姑蘇長老悟公。退居陽山。並絕世緣。日常唸佛。嘉其專志。借問何緣致此篤信。悟忻然云。頃寓萬壽。遇集維
【現代漢語翻譯】 現代漢語譯本： 哭泣，發出嗟嘆懊惱的聲音，惑亂心神，失去正確的念頭。只需教他記住阿彌陀佛（Amitabha，西方極樂世界的佛）。一時高聲，為他念佛。守護著，直到病人氣絕。待氣息完全停止后，才可以哀哭。如果更有明白凈土法門的人，時常來勸勉鼓勵，那是最好的。如果能這樣做，千萬能夠往生西方極樂世界，必定沒有疑慮。這是最重要、最緊急的宗旨，應當相信並且實行。問：求醫服藥應該不用嗎？答：這只是論述用心而已。求醫服藥不妨自己進行，然而藥物只能醫治疾病，豈能醫治壽命呢？壽命如果到了盡頭，藥物又有什麼用呢？問：向神祇祈求禍福怎麼樣？答：人的壽命長短，生下來就已經註定，何必假借鬼神來延長呢？世人迷惑，反而去求邪門歪道，殺害眾生，祭祀神鬼，只會增加罪業，加倍結下冤仇，反而會減損壽命。大限如果到了，小鬼又能怎麼樣呢？只是白白地驚慌，必定沒有任何幫助。切切要謹慎啊！應當把這篇文字，安放在廳堂前吃飯的地方，以及來往要道之間，使人時時見到，常常記在心裡，免得臨到危急時忘記。問：平生不曾唸佛的人，還用得上這個方法嗎？答：這個方法僧人、俗人、不念佛的人，用它都能夠往生，絕對沒有疑問。我多次見到世人，在平常時候唸佛禮拜，發願往生，等到生病臨終時，只是怕死，都不見提起這件事。一直等到形體消散，氣息斷絕，神識投入冥界，才開始十念（臨終十念），譬如賊走了才關門，有什麼用呢？何況死亡是大事，必須自己佔得便宜，一念錯過，歷劫受苦，誰人能夠代替呢？仔細想想啊！
命終請僧唸佛感應 出自《寶珠集》（《寶珠集》是姑蘇法雲講主息陰所集）
近來姑蘇長老悟公（Wugong，一位德高望重的僧人），退居陽山，斷絕世俗的緣分，每天唸佛。嘉獎他的專心致志，問他是什麼緣故導致如此篤信。悟公高興地說，先前住在萬壽寺，遇到集維
【English Translation】 English version: Weeping, uttering sighs of lament and vexation, confusing the mind and losing right mindfulness, simply teach him to remember Amitabha (Amitabha, the Buddha of the Western Pure Land). For a time, loudly recite the Buddha's name for him. Guard him until his breath ceases. Only after his breath has completely stopped may you begin to weep. If there is someone who understands the Pure Land teachings and frequently comes to encourage him, that would be best. If this is done, there is no doubt that he will be reborn in the Western Pure Land. This is the most important and urgent principle, which should be believed and practiced. Question: Should one not seek medical treatment and take medicine? Answer: This only discusses the state of mind. Seeking medical treatment and taking medicine is fine, but medicine can only cure illness, how can it cure destiny? If destiny is exhausted, what use is medicine? Question: What about praying to deities for blessings and avoiding misfortune? Answer: The length of a person's life is determined at birth, why rely on ghosts and spirits to prolong it? People are deluded and instead seek evil ways, killing sentient beings and offering sacrifices to gods and ghosts, only increasing their karmic debts and creating more enemies, which will only shorten their lifespan. If the great destiny is exhausted, what can small ghosts do? It is just a waste of time to panic, it will not help at all. Be very careful! This text should be placed in front of the hall where people eat, and along the main roads, so that people can see it at all times and remember it in their hearts, so as not to forget it in times of crisis. Question: Can this method be used by those who have never recited the Buddha's name in their lives? Answer: This method can be used by monks, laypeople, and those who do not recite the Buddha's name, and they will all be reborn in the Pure Land without any doubt. I have often seen people in the world who usually recite the Buddha's name and prostrate in worship, vowing to be reborn in the Pure Land, but when they are sick and dying, they are only afraid of death and do not mention this matter. Only when the body has dissipated, the breath has ceased, and the consciousness has entered the realm of darkness, do they begin the ten recitations (ten recitations at the time of death), which is like closing the gate after the thief has left, what use is it? Moreover, death is a major event, and one must take advantage of it oneself. One moment of delay, and one will suffer for kalpas, who can take one's place? Think about it, think about it!
The Response of Requesting Monks to Recite the Buddha's Name at the Time of Death From the Collection of Precious Pearls (Compiled by Xiyin, the lecturer of Fayun in Gusu)
Recently, Elder Wugong (Wugong, a highly respected monk) of Gusu retired to Yangshan, severing worldly ties and reciting the Buddha's name every day. Commending his dedication, I asked him what caused him to have such firm faith. Wugong happily said that he had previously resided in Wanshou Temple and met Jiwei
那厥疾不瘳。余資二次請眾唸佛。命終后居眾寮中。譏其傲慢。入堂將臥。聞樑上云。集生凈土。驚駭佇思。疑無凈業。奚得往生。斯須復云。臨終兩次眾唸佛故。嗟嘆良久。自此投誠。余聞悟說已因思。道氤法師對唐明皇云。佛力法力。三賢十聖。亦不能測。則知塵世人。難以識情圖度。但當仰信而行。斯可矣。
還丹一粒。點鐵成金。真理一言。革凡成聖。彌陀教觀。真點鐵成金之妙藥也。彼佛自塵點劫來修行。成身成國。發四十八愿。終能克果。威德光明不可思議。觀經一聞佛名號。除八十億劫生死之罪。至於五逆十惡者。臨命終時。遇善知識教稱十念。即得往生。是知。請眾唸佛。宜有此顯應。奈何世人。不知唸佛是點鐵成金之藥而求往生。雖知者亦不能起大深信。因循怠忽。甘心五濁。流轉生死。枉受諸苦。實可憐憫。人之安健之時。能請眾唸佛。懺罪解冤。為往生決定之法。況當疾革之際。恐怖生死之時。而能勇猛發心。請久修凈業人。大作佛事。以助西往。實為要門。觀集維那臨終唸佛事。誠為世人之龜鑑云爾。
入觀睡時發願見佛(出大藏集諸經禮懺儀)
修凈業者。凡入觀與睡時。應先起立合掌。一心向西。十稱阿彌陀佛觀音勢至清凈海眾竟。次對佛發願曰。弟子現是生死凡夫
【現代漢語翻譯】 現代漢語譯本：他的疾病沒有痊癒。我再次出資請大家唸佛。他命終后，住在僧眾的寮房中，有人譏笑他傲慢。他進入房間準備睡覺時，聽到房樑上傳來聲音說：『集某已經往生凈土。』他驚駭地站立思考，懷疑自己沒有修習凈業，怎麼能往生呢？過了一會兒又聽到聲音說：『因為他臨終時兩次請大家唸佛的緣故。』他感嘆了很久，從此真心信服。我聽了悟某所說的事情后，因此想到道氤法師對唐明皇說的話：『佛的力量和法的力量，即使是三賢十聖（佛教果位名）也無法測度。』由此可知塵世之人，難以用情識來揣度。只要仰信奉行，就可以了。
還丹（一種煉丹術的產物）一粒，能將鐵點化成金子。真理一句話，能使凡人轉變成聖人。彌陀（Amitabha，阿彌陀佛的簡稱）的教義和觀行，真是點鐵成金的妙藥啊！阿彌陀佛從塵點劫（極長的時間單位）以來修行，成就自身，成就佛國，發了四十八大愿，最終能夠實現。他的威德光明不可思議。《觀經》（《觀無量壽經》的簡稱）中說，一聽到佛的名號，就能消除八十億劫生死之罪。至於犯了五逆（殺父、殺母、殺阿羅漢、破和合僧、出佛身血）十惡（殺生、偷盜、邪淫、妄語、兩舌、惡口、綺語、貪慾、嗔恚、邪見）的人，臨命終時，遇到善知識教他稱念十聲佛號，就能往生。由此可知，請大家唸佛，應該有這樣的明顯效應。奈何世人，不知道唸佛是點鐵成金的藥而求往生。即使知道的人，也不能生起大的深信，因循怠慢，甘心沉溺於五濁（劫濁、見濁、煩惱濁、眾生濁、命濁）惡世，流轉生死，白白遭受各種痛苦，實在可憐。人在安康強健的時候，能夠請大家唸佛，懺悔罪業，化解冤仇，作為往生凈土的決定之法。更何況在疾病危急之際，恐怖生死之時，而能勇猛發心，請長久修習凈業的人，大做佛事，以幫助往生西方，實在是重要的途徑。看集維那（寺院中負責僧眾事務的僧人）臨終唸佛的事蹟，確實可以作為世人的借鑑啊！
入觀（進入禪觀狀態）睡覺時發願見佛（出自《大藏集諸經禮懺儀》）
修習凈業的人，凡是進入禪觀狀態和睡覺時，應該先站立合掌，一心向西，十稱『阿彌陀佛（Amitabha，西方極樂世界的佛）』、『觀音（Avalokiteśvara，觀世音菩薩的簡稱）』、『勢至（Mahāsthāmaprāpta，大勢至菩薩的簡稱）』、『清凈海眾（指西方極樂世界清凈的大眾）』完畢。然後對著佛像發願說：『弟子現在是生死凡夫……』
【English Translation】 English version: His illness did not improve. I funded a second request for everyone to recite the Buddha's name. After his death, he resided in the monks' quarters, and some ridiculed him for his arrogance. When he entered the room to sleep, he heard a voice from the rafters saying, 'Ji has been reborn in the Pure Land.' He stood up in shock and pondered, doubting that he had cultivated pure karma, how could he be reborn? After a while, he heard the voice again, 'Because he requested everyone to recite the Buddha's name twice at the time of his death.' He sighed for a long time and from then on, he sincerely believed. After hearing what Wu said, I thought of what Dharma Master Daoyin said to Emperor Tang Minghuang: 'The power of the Buddha and the power of the Dharma are immeasurable even by the Three Sages and Ten Saints (names of Buddhist ranks).' From this, we know that it is difficult for people in the mortal world to fathom with their emotions and thoughts. One should simply believe and practice accordingly.
A single pill of huandan (an alchemical product) can turn iron into gold. A single word of truth can transform a mortal into a saint. The teachings and practices of Amitabha (Amitabha, the short name of Amitabha Buddha) are truly the wonderful medicine for turning iron into gold! Amitabha Buddha has cultivated from kalpas (extremely long units of time) of dust points, accomplishing himself and his Buddha-land, making forty-eight great vows, and ultimately being able to fulfill them. His majestic virtue and light are inconceivable. The Contemplation Sutra (short name of the Sutra of Contemplation on the Buddha of Immeasurable Life) says that hearing the name of the Buddha once can eliminate the sins of eighty billion kalpas of birth and death. As for those who have committed the five rebellious acts (killing one's father, killing one's mother, killing an Arhat, disrupting the Sangha, shedding the blood of a Buddha) and the ten evil deeds (killing, stealing, sexual misconduct, lying, divisive speech, harsh speech, idle chatter, greed, hatred, wrong views), at the time of their death, if they encounter a good teacher who teaches them to recite the Buddha's name ten times, they can be reborn. From this, we know that requesting everyone to recite the Buddha's name should have such a manifest effect. Alas, people in the world do not know that reciting the Buddha's name is the medicine for turning iron into gold and seek rebirth. Even those who know this cannot generate great and deep faith, procrastinate and neglect, willingly indulge in the five turbidities (the turbidity of the kalpa, the turbidity of views, the turbidity of afflictions, the turbidity of beings, the turbidity of life), transmigrate in birth and death, and suffer all kinds of pain in vain, which is truly pitiful. When a person is healthy and strong, being able to request everyone to recite the Buddha's name, repent of sins, and resolve grievances is the decisive method for rebirth in the Pure Land. How much more so when one is critically ill, terrified of birth and death, and can courageously make a vow, requesting those who have long cultivated pure karma to perform great Buddhist deeds to help with rebirth in the West, which is truly an important path. The story of the Sangha manager Ji reciting the Buddha's name at the time of his death can indeed serve as a mirror for the people of the world!
Making a vow to see the Buddha when entering contemplation and sleeping (from the Great Collection of Sutras and Rituals of Repentance)
Those who cultivate pure karma, whenever they enter contemplation or sleep, should first stand up, put their palms together, face west with one mind, and recite 'Amitabha (Amitabha, the Buddha of the Western Pure Land)', 'Avalokitesvara (Avalokiteśvara, the short name of Avalokitesvara Bodhisattva)', 'Mahāsthāmaprāpta (Mahāsthāmaprāpta, the short name of Mahāsthāmaprāpta Bodhisattva)', and 'Pure Ocean Assembly (referring to the pure assembly of the Western Pure Land)' ten times. Then, facing the Buddha image, make a vow saying: 'Disciple is now a mortal being in birth and death...'
。罪障深重。輪迴六道。苦不可言。今遇善知識。得聞彌陀本願名號。一心稱念。求愿往生。愿佛哀憫。垂手接引。弟子不識彌陀世尊身相光明。愿佛菩薩。示現身相及彼世界莊嚴等事。說此語已。一心正念。即便入觀及睡。或有于正發願時見諸瑞相。或於觀中得見。或於睡夢得見。此愿比來大有現驗。不能具述。惟勵意行之者。方信不虛。
慶懺禮佛會疏
草菴法師道因
右伏以。彌陀依眾生心而發現。眾生依彌陀智愿而出纏。應外無機。即眾生心中之諸佛。機外無應。乃諸佛心中之眾生。生佛一如。感應同致。百非皆遣。四運俱推。如是則唸唸不生疑。聲聲皆解脫。欣逢妙事。愿結勝因。裒聚資糧廣邀緇素。大眾之道心俱發。十年之勝集偶圓。內外欣歡。恭伸慶懺。伏惟彌陀慈父釋迦導師。一折一攝。而共熟機緣。無黨無偏。而同成勝業。所冀遠近情盡。凈穢見忘。不待彌勒之下生。速證寂光之上品。鐵鉤鉤象。盡陪蓮社之遊。蠟印印泥。即預華池之上。投身殞命。刻骨銘肌。上扣洪慈。仰惟昭鑒謹疏。
樂邦文類卷第四 大正藏第 47 冊 No. 1969A 樂邦文類
樂邦文類卷第五
四明石芝沙門宗曉編次
賦銘(各一家)
神棲安養賦 智
【現代漢語翻譯】 現代漢語譯本：罪業深重，在六道（地獄道、餓鬼道、畜生道、阿修羅道、人道、天道）中輪迴，痛苦難以言說。如今遇到善知識，得以聽聞阿彌陀佛（Amitabha）的本願名號，一心稱念，求愿往生。愿佛陀哀憐，垂手接引。弟子不認識阿彌陀佛世尊的身相光明，愿佛菩薩示現身相以及極樂世界（Sukhavati）的莊嚴景象等事。說完這些話后，一心正念，隨即進入觀想或者睡夢。或者在正發願時見到各種瑞相，或者在觀想中得見，或者在睡夢中得見。這個願望比來有很多應驗的事例，不能全部述說。只有努力實行的人，才會相信這不是虛假的。
慶懺禮佛會疏
草菴法師道因
恭敬地陳述：阿彌陀佛依眾生的心而顯現，眾生依阿彌陀佛的智慧願力而出離纏縛。感應之外沒有其他機緣，一切諸佛都在眾生的心中；機緣之外沒有其他感應，一切眾生都在諸佛的心中。眾生與佛本為一體，感應自然一致。排除一切錯誤，推動四種執行（生、住、異、滅）。這樣，唸唸都不會產生懷疑，聲聲都是解脫。欣喜地遇到這美好的事情，愿結下殊勝的因緣，聚集資糧，廣邀僧俗大眾。大眾的道心共同發起，十年難得的盛會偶然圓滿。內外都充滿歡喜，恭敬地陳述慶懺。伏惟祈願阿彌陀佛慈父、釋迦牟尼佛導師，一折一攝，共同成熟機緣；無黨無偏，共同成就殊勝的功業。希望遠近的人們都能盡釋情執，忘卻凈與穢的分別。不必等待彌勒菩薩（Maitreya）下生，迅速證得寂光凈土（Sukhavati）的上品往生。如同用鐵鉤鉤住大象，盡情參與蓮社的遊樂；如同用蠟印印在泥上，立即預定華池的座位。投身殞命，刻骨銘心，向上懇求洪大的慈悲。仰望佛陀明鑑，謹此陳述。
樂邦文類卷第四 大正藏第 47 冊 No. 1969A 樂邦文類
樂邦文類卷第五
四明石芝沙門宗曉編次
賦銘(各一家)
神棲安養賦 智
【English Translation】 English version: The karmic hindrances are deep and heavy, causing endless rebirths in the six realms (hell realm, hungry ghost realm, animal realm, asura realm, human realm, and deva realm), where suffering is unspeakable. Now, having encountered a virtuous teacher, I have heard the name of Amitabha's (Amitabha) fundamental vow, and I recite it wholeheartedly, seeking rebirth in the Pure Land. May the Buddha have compassion and extend a hand to receive me. Your disciple does not recognize the bodily form and light of Amitabha, the World-Honored One. I pray that the Buddhas and Bodhisattvas will manifest his form and the adornments of that world of Sukhavati (Sukhavati). Having spoken these words, I focus my mind on right mindfulness, and then enter into contemplation or sleep. Some may see auspicious signs at the very moment of making the vow, or see them in contemplation, or see them in dreams. This vow has had many verifiable instances. I cannot recount them all. Only those who diligently practice it will believe that it is not false.
Preface to the Celebration of Repentance and Buddha-Recitation Assembly
Dharma Master Dao Yin of Cao'an
Respectfully submitted: Amitabha appears according to the minds of sentient beings, and sentient beings escape entanglement by relying on Amitabha's wisdom and vows. There is no opportunity outside of responsiveness; all Buddhas are within the minds of sentient beings. There is no response outside of opportunity; all sentient beings are within the minds of the Buddhas. Sentient beings and Buddhas are one and the same; the response is naturally consistent. All errors are eliminated, and the four movements (birth, dwelling, change, and extinction) are all propelled. In this way, doubt will not arise in any thought, and every sound is liberation. Joyfully encountering this wonderful event, I wish to form a supreme cause, gather resources, and widely invite the monastic and lay communities. The aspiration for enlightenment of the assembly arises together, and the rare gathering of ten years is coincidentally completed. Inside and out are filled with joy, and we respectfully present the celebration of repentance. Humbly praying to Amitabha, the compassionate father, and Shakyamuni Buddha, the teacher, that they may jointly mature the opportunities through attraction and repulsion; without partiality or bias, jointly accomplish supreme deeds. It is hoped that those near and far will exhaust their emotional attachments and forget the distinctions between purity and defilement. Without waiting for Maitreya Buddha's (Maitreya) descent, may we quickly attain the upper grade of rebirth in the Land of Tranquil Light (Sukhavati). Like hooking an elephant with an iron hook, may we fully participate in the pleasures of the Lotus Society; like stamping mud with a wax seal, may we immediately reserve a seat in the Lotus Pond. Throwing away body and life, engraving it on our bones and muscles, we earnestly implore the vast compassion. Looking up to the Buddha's clear discernment, we respectfully submit this statement.
Collection of Writings on the Land of Bliss, Volume 4 Taisho Tripitaka, Volume 47, No. 1969A, Collection of Writings on the Land of Bliss
Collection of Writings on the Land of Bliss, Volume 5
Compiled and Arranged by Shramana Zongxiao of Siming Shizhi
Fu and Inscriptions (One each)
Ode to the Spirit Dwelling in Peaceful Nurturing, Zhi
覺禪師 延壽
進安養賦奉制文 吳越錢王 俶
日觀銘 慈雲懺主 遵式
偈(六家)
畫阿彌陀佛像偈 東坡居士蘇 軾
釋華嚴賢首贊佛偈 慈雲懺主 遵式
依修多羅立往生偈 同前
寫彌陀經施發願偈 同前
姚行婆日輪見佛偈 妙行法師 法怡
贊喻彌陀偈 朝議大夫丁 性
頌(二十家)
十六觀頌(二十三首) 慈雲懺主 遵式
十六觀頌(一十六首) 樝庵法師 有嚴
十六觀頌(二十四首) 大智律師 元照
勸化徑路修行頌 京師比丘 善導
勸唸佛頌(四首) 慈覺禪師 宗賾
西方凈土頌(十三首) 同前
觀佛三昧頌 樝庵法師 有嚴
勸唸佛頌(五首) 慈受禪師 懷深
示陳行婆頌(二首) 慈辯法師 從諫
勸修凈業頌(二首) 大智律師 元照
化導唸佛頌(三首) 清照律師 慧亨
唸佛心要頌 草菴法師 道因
雕彌陀香像頌 解空法師 可觀
頌凈土並辭世 法鏡法師 若愚
稱讚西方頌 幻住居士任 彪
勸修凈土頌 桐江法師 擇瑛
【現代漢語翻譯】 現代漢語譯本 覺禪師 延壽
進安養賦奉制文 吳越錢王 俶
日觀銘 慈雲懺主 遵式
偈 (六家)
畫阿彌陀佛像偈 東坡居士蘇 軾
釋華嚴賢首贊佛偈 慈雲懺主 遵式
依修多羅立往生偈 同前
寫彌陀經施發願偈 同前
姚行婆日輪見佛偈 妙行法師 法怡
贊喻彌陀偈 朝議大夫丁 性
頌 (二十家)
十六觀頌(二十三首) 慈雲懺主 遵式
十六觀頌(一十六首) 樝庵法師 有嚴
十六觀頌(二十四首) 大智律師 元照
勸化徑路修行頌 京師比丘 善導
勸唸佛頌(四首) 慈覺禪師 宗賾
西方凈土頌(十三首) 同前
觀佛三昧頌 樝庵法師 有嚴
勸唸佛頌(五首) 慈受禪師 懷深
示陳行婆頌(二首) 慈辯法師 從諫
勸修凈業頌(二首) 大智律師 元照
化導唸佛頌(三首) 清照律師 慧亨
唸佛心要頌 草菴法師 道因
雕彌陀香像頌 解空法師 可觀
頌凈土並辭世 法鏡法師 若愚
稱讚西方頌 幻住居士任 彪
勸修凈土頌 桐江法師 擇瑛
【English Translation】 English version Zen Master Jue, Yanshou
'Advancing the An Yang Fu Feng Zhi Wen' by King Qian Chu of Wuyue
'Ri Guan Ming' by Repentance Master Ciyun, Zunshi
Gatha (Six Authors)
Gatha on Painting Amitabha Buddha by Layman Dongpo, Su Shi
Gatha Praising the Buddha Based on the 'Flower Garland Sutra' by Repentance Master Ciyun, Zunshi
Gatha Establishing Rebirth Based on Sutras, by the same author
Gatha on Writing the Amitabha Sutra and Making Vows, by the same author
Gatha on Yao Xingpo's Vision of the Buddha in the Sun Disc by Dharma Master Miaohang, Fayi
Gatha Praising and Analogizing Amitabha by Grand Master of the Court, Ding Xing
Verses (Twenty Authors)
Verses on the Sixteen Contemplations (Twenty-three Verses) by Repentance Master Ciyun, Zunshi
Verses on the Sixteen Contemplations (Sixteen Verses) by Dharma Master Zha'an, Youyan
Verses on the Sixteen Contemplations (Twenty-four Verses) by Vinaya Master Dazhi, Yuanzhao
Verses on Encouraging Cultivation on the Path by Bhiksu Shando of the Capital
Verses Encouraging Mindfulness of the Buddha (Four Verses) by Zen Master Cijue, Zongze
Verses on the Western Pure Land (Thirteen Verses) by the same author
Verses on the Samadhi of Contemplating the Buddha by Dharma Master Zha'an, Youyan
Verses Encouraging Mindfulness of the Buddha (Five Verses) by Zen Master Cishou, Huaishen
Verses Instructing Laywoman Chen (Two Verses) by Dharma Master Cibian, Congjian
Verses Encouraging the Cultivation of Pure Karma (Two Verses) by Vinaya Master Dazhi, Yuanzhao
Verses on Guiding and Encouraging Mindfulness of the Buddha (Three Verses) by Vinaya Master Qingzhao, Huiheng
Verses on the Essentials of Mindfulness of the Buddha by Dharma Master Cao'an, Daoyin
Verses on Sculpting the Fragrant Image of Amitabha by Dharma Master Jiekong, Kewan
Verses on the Pure Land and Bidding Farewell to the World by Dharma Master Fajing, Ruoyu
Verses Praising the Western Land by Layman Huanzhu, Ren Biao
Verses Encouraging the Cultivation of the Pure Land by Dharma Master Tongjiang, Zexing
白蓮凈社頌 右街鑒義 從正
凈業佛魔頌 壽安法師 良弼
勸修凈業頌 昌國宰王 存之
勸世唸佛頌 失作人名
詩(二十二家)
凈土詠 晉康樂謝 靈運
唸佛三昧詩(四首) 晉瑯玡王 喬之
唸佛三昧詩(四首) 慈雲懺主 遵式
別李秘書始興寺所居 草堂先生杜 子美
東林寺臨水坐 香山居士白 居易
吊天竺寶月大師 東坡居士蘇 軾
除夜(並三四句) 後山居士陳 無已
錢唐勝事寄馬侍郎 慈雲懺主 遵式
瑞竹悟老種蓮 次公楊 杰
廬山白蓮社 御溪釋 懷悟
贈彌陀道者 直閣黃 誥
十六觀近體詩(十六首) 沙門 沖默
廬山蓮社(二首) 監簿喻 良能
次韻蓮社 釋褐 淳叟
廬山十八賢 東溪釋 祖可
懷安養故鄉詩(四首) 樝庵法師 有嚴
懷西方詩(並五言二首) 北山講僧 可旻
湖州覺海彌陀閣 祠部張 景修
西歸軒詩 蘿月禪師 曇瑩
憶佛軒詩(十首) 雪溪首座 希顏
讀往生傳有感 云庵法師 了洪
凈土詠史(敘佛化緣並製作意共二十五首) 西湖居士李 濟
【現代漢語翻譯】 現代漢語譯本 《白蓮凈社頌》——右街鑒義 從正 《凈業佛魔頌》——壽安法師 良弼 《勸修凈業頌》——昌國宰王 存之 《勸世唸佛頌》——佚名 詩（二十二家） 《凈土詠》——晉 康樂謝 靈運 《唸佛三昧詩》（四首）——晉 瑯玡王 喬之 《唸佛三昧詩》（四首）——慈雲懺主 遵式 《別李秘書始興寺所居》——草堂先生杜 子美 《東林寺臨水坐》——香山居士白 居易 《吊天竺寶月大師》——東坡居士蘇 軾 《除夜》（並三四句）——後山居士陳 無已 《錢唐勝事寄馬侍郎》——慈雲懺主 遵式 《瑞竹悟老種蓮》——次公楊 杰 《廬山白蓮社》——御溪釋 懷悟 《贈彌陀（Amitabha）道者》——直閣黃 誥 《十六觀近體詩》（十六首）——沙門 沖默 《廬山蓮社》（二首）——監簿喻 良能 《次韻蓮社》——釋褐 淳叟 《廬山十八賢》——東溪釋 祖可 《懷安養（Sukhavati）故鄉詩》（四首）——樝庵法師 有嚴 《懷西方詩》（並五言二首）——北山講僧 可旻 《湖州覺海彌陀（Amitabha）閣》——祠部張 景修 《西歸軒詩》——蘿月禪師 曇瑩 《憶佛軒詩》（十首）——雪溪首座 希顏 《讀往生傳有感》——云庵法師 了洪 《凈土詠史》（敘佛化緣並製作意共二十五首）——西湖居士李 濟
【English Translation】 English version 'Ode to the White Lotus Pure Land Society' - Youjie Jianyi Congzheng 'Ode to Pure Karma, Buddha and Mara' - Shou'an Dharma Master Liangbi 'Ode to Encouraging the Cultivation of Pure Karma' - Changguo Zaiwang Cunzhi 'Ode to Encouraging the World to Recite Buddha' - Author Unknown Poems (by 22 authors) 'Ode to the Pure Land' - Jin Kangle Xie Lingyun 'Samadhi Poem on Buddha Recitation' (4 poems) - Jin Langya Wang Qiaozhi 'Samadhi Poem on Buddha Recitation' (4 poems) - Ci Yun Repentance Master Zunshi 'Farewell to Secretary Li at Shixing Temple' - Caotang Xiansheng Du Zimei 'Sitting by the Water at Donglin Temple' - Xiangshan Layman Bai Juyi 'Lamenting Great Master Baoyue of Tianzhu' - Dongpo Layman Su Shi 'New Year's Eve' (with three and four-line verses) - Houshan Layman Chen Wuyi 'Sending the Splendid Events of Qiantang to Vice Minister Ma' - Ci Yun Repentance Master Zunshi 'Enlightenment of Old Age from Auspicious Bamboo and Planting Lotus' - Cigong Yang Jie 'White Lotus Society of Mount Lu' - Yuxi Shi Huaiwu 'Giving to a Amitabha (Amitabha) Practitioner' - Zhige Huang Gao 'Sixteen Contemplations in Recent Style Poetry' (16 poems) - Shramana Chongmo 'Lotus Society of Mount Lu' (2 poems) - Jianbu Yu Liangneng 'Rhyming with the Lotus Society' - Shihe Chunshou 'Eighteen Sages of Mount Lu' - Dongxi Shi Zuke 'Poem Yearning for the Homeland of Sukhavati (Sukhavati)' (4 poems) - Zha'an Dharma Master Youyan 'Poem Yearning for the Western Land' (with two five-character poems) - Beishan Lecturer Kemin 'Amitabha (Amitabha) Pavilion at Juehai, Huzhou' - Cibu Zhang Jingxiu 'Poem on the Western Return Pavilion' - Luoyue Chan Master Tanying 'Poem on the Buddha Remembrance Pavilion' (10 poems) - Xuexi Head Seat Xiyan 'Feelings After Reading Biographies of Rebirth' - Yun'an Dharma Master Liaohong 'Historical Poems on the Pure Land' (Narrating the Buddha's Transformation and the Intention of Creation, totaling 25 poems) - Xihu Layman Li Ji
詞(七家)
和淵明歸去來兮 給事憑 楫
擬淵明歸去來兮 幻住任 彪
追和淵明歸去來 拙庵律師 戒度
贊凈土漁家傲(並詩各二十首) 北山講僧 可旻
贊西方漁家傲 西余禪師 法端
娑婆苦望江南(六首) 白雲法師 凈圓
西方好望江南(六首) 同前
神棲安養賦
智覺禪師延壽
彌陀寶剎安養嘉名。處報土而極樂。於十方而最清。二八觀門。修定意而冥往。四十大愿。運散心而化生。爾乃畢世受持。一生歸命。仙人乘雲而聽法。空界作唄而讚詠。紫金臺上身登。而本願非虛。白玉毫中神化而一心自慶。詳夫廣長舌贊。十剎同宣。但標心而盡契。非率意而虛傳。地軸迴轉。天華散前。一念華開。見佛而皆登妙果。千重光照。證法而盡廁先賢。考古推今。往生非一。運來而天樂盈空。時至而異香滿室。一真境內現相。而雖仗佛威。七寶池中。睹境而皆從心出。故知。聖旨難量感應猶長。變凡成聖。而頃刻即迷為悟。而昭彰探出仙書。真是長生之術。指歸凈剎。永居不死之鄉。更有出世高人處塵大士。焚身臂以發行。掛胃捧心而立軌。仙樂來迎而弗從。天童請命而不喜。或火烈山項。光明境裹。絕聞惡趣之名。永拋胎獄之鄙
【現代漢語翻譯】 詞(七家) 和淵明歸去來兮 給事憑 楫 擬淵明歸去來兮 幻住任 彪 追和淵明歸去來 拙庵律師 戒度 贊凈土漁家傲(並詩各二十首) 北山講僧 可旻 贊西方漁家傲 西余禪師 法端 娑婆(Saha，指我們所居住的這個充滿煩惱的世界)苦望江南(六首) 白雲法師 凈圓 西方(Western Paradise，指阿彌陀佛的極樂世界)好望江南(六首) 同前 神棲安養(Sukhavati，極樂世界)賦 智覺禪師延壽 彌陀(Amitabha，阿彌陀佛)寶剎安養嘉名。處報土(Sambhogakaya-bhumi，佛的報身所居之土)而極樂。於十方而最清。二八觀門。修定意而冥往。四十大愿。運散心而化生。爾乃畢世受持。一生歸命。仙人乘雲而聽法。空界作唄而讚詠。紫金臺上身登。而本願非虛。白玉毫中神化而一心自慶。詳夫廣長舌贊。十剎同宣。但標心而盡契。非率意而虛傳。地軸迴轉。天華散前。一念華開。見佛而皆登妙果。千重光照。證法而盡廁先賢。考古推今。往生非一。運來而天樂盈空。時至而異香滿室。一真境內現相。而雖仗佛威。七寶池中。睹境而皆從心出。故知。聖旨難量感應猶長。變凡成聖。而頃刻即迷為悟。而昭彰探出仙書。真是長生之術。指歸凈剎。永居不死之鄉。更有出世高人處塵大士。焚身臂以發行。掛胃捧心而立軌。仙樂來迎而弗從。天童(Deva，天上的童子)侍**而不喜。或火烈山項。光明境裹。絕聞惡趣之名。永拋胎獄之鄙。
【English Translation】 Lyrics (Seven Authors) Harmonizing Yuanming's 'The Return' - Attendant Official Ping, Oar Composing in the style of Yuanming's 'The Return' - Illusion Dwelling Ren, Biao Following and Harmonizing Yuanming's 'The Return' - Clumsy Hermitage Vinaya Master, Jie Du Eulogizing the Pure Land with 'Fisherman's Pride' (with twenty poems each) - North Mountain Lecturer Monk, Ke Min Eulogizing the Western Paradise with 'Fisherman's Pride' - West Remnant Chan Master, Fa Duan Saha World's Bitter Longing 'South of the River' (six poems) - White Cloud Dharma Master, Jing Yuan The Western Paradise's Good Longing 'South of the River' (six poems) - Same as above Rhapsody on the Spirit Dwelling in Sukhavati (Pure Land) Chan Master Yanshou of the Wisdom Awakening (Zhi Jue) Monastery Amitabha's precious temple is gloriously named Sukhavati. It dwells in the Reward Land (Sambhogakaya-bhumi) and is supremely blissful. Among the ten directions, it is the purest. Through the twenty-eight contemplations, one cultivates meditative intention and mysteriously goes there. Through the forty-eight great vows, one uses a scattered mind and is transformed and born there. Thus, throughout one's life, one upholds and maintains faith, entrusting one's life. Immortals ride clouds to listen to the Dharma. In the empty realm, they make sounds of praise and chant. One's body ascends to the purple-gold platform, and the original vows are not in vain. Within the white jade urna, the spirit transforms, and one's single-mindedness rejoices. In detail, the praise of the wide and long tongue is proclaimed in the ten lands. One simply marks the mind and fully accords with it; it is not a careless and empty transmission. The earth's axis turns, and heavenly flowers scatter before one. In a single thought, a lotus opens, and upon seeing the Buddha, all ascend to the wondrous fruit. A thousand layers of light shine, and in verifying the Dharma, all are ranked among the worthy predecessors. Examining the past and inferring the present, rebirth is not singular. When the time arrives, heavenly music fills the sky. When the moment comes, extraordinary fragrance fills the room. Within the realm of true reality, phenomena appear, and although relying on the Buddha's power, in the seven-jeweled pond, the scenes witnessed all come from the mind. Therefore, know that the holy will is immeasurable, and the response is ever-lasting. Transforming the ordinary into the holy occurs in an instant, and delusion is immediately transformed into enlightenment. Clearly exploring the immortal scriptures, this is truly the art of longevity. Pointing towards the Pure Land, one dwells forever in the land of immortality. Moreover, there are transcendent individuals and great beings dwelling in the dust, burning their bodies and arms to initiate practice, hanging their stomachs and holding their hearts to establish norms. Heavenly music comes to greet them, but they do not follow. Heavenly children (Devas) attend, but they are not pleased. Or, on the peak of a fiery mountain, within a realm of light, the names of the evil realms are never heard, and the baseness of the womb is forever discarded.
。眼開舌固而立驗。牛觸雞鹐而忽止。處鐵城而拒王敕。須徇丹心。坐蓮臺而賴佛恩。難拋至理。其或誹謗三寶。破壞律儀。逼風刀解體之際。當業鏡照形之時。遇知識現不思議。劍林變七重之行樹。火車化八德之蓮池。地獄消沉。湛爾而怖心全息。天華飛引。俄然而化佛迎之。慧眼明心。香爐墮手。應讖而蓮華不萎。得記而寶林非久。奇哉。佛力難思古今未有。
禪師一志西方。極言洪贊也如此。至於萬善同歸。亦力勸修治。乃知。通人無吝。惠利多方。校之滯寂沈空者遠矣。是賦師自有注本。事廣文長。此不暇錄。眇觀所屬。皆經文妙語。及往生傳中靈蹟。惟博古尚道者。睹茲綱要。自悉綱目矣。
進安養賦奉制文
吳越國王錢俶
進呈奉制具悉。嘗聞。安養國中彌陀凈土。萬化將息。一念不迷。托彼聖胎。易於返掌。信及非及。俱是真如。予踐康莊。坦然明白。師提攜四眾。綱紀一乘。勸我以白月之因。助我以青蓮之果。人天善友。非師而誰。愧認之懷。早暮斯在。故茲獎諭。想宜知悉。遣書指不多及。
日觀銘(並序)
慈雲懺主遵式
天禧四年。太歲庚申。春二月癸未朔。十有三日乙未。耆阇飛來峰之南。古天竺寺宋沙門(遵式)于寺東嶺香林洞側。造日觀庵
成。乃題石作日觀銘(出十六觀經)。
杳彼曜靈 心乎葵傾 蒙氾餘丈 六龍輟行 如鼓在懸 如壁之英 斂目作對 累念主成 赫赫圓象 惚恍中生 履霜堅至 存乎著明 導想向方 戒神遐征 室其在斯 故面長庚
畫阿彌陀佛像偈(並序)
東坡居士軾
錢塘元照律師。普勸道俗。歸誠西方極樂世界。眉山蘇軾。敬舍亡母蜀郡太君程氏簪珥遺物。命匠胡錫。畫阿彌陀佛像。追薦冥福。以偈頌曰。
佛以大圓覺 充滿十方界 我以顛倒想 出沒生死中 云何以一念 得往生凈土 我造無始業 一念便有餘 既從一念生 還從一念滅 生滅滅盡處 則我與佛同 如投水海中 如風中鼓橐 雖有大聖智 亦不能分別 愿我先父母 及一切眾生 在處為西方 所遇皆極樂 人人無量壽 無去亦無來
釋華嚴賢首贊佛偈
慈雲懺主遵式
又放光明名見佛 此光覺悟將終者 令隨悟念見如來 命終得生其凈土 見有臨終勸唸佛 及示尊像令瞻敬 俾于佛所深歸仰 是故得成此光明
此二偈者。前四句贊佛放光。其光名為見佛。能令臨終者見佛往生。后四句贊佛修此光明之因
【現代漢語翻譯】 現代漢語譯本 完成。於是題寫在石頭上，作為《日觀銘》（出自《十六觀經》）。
遙遠的那太陽啊，我的心像葵花一樣傾慕它。太陽的光芒浩瀚無邊， 六條龍拉著的太陽車也為之停駐。太陽就像懸掛的鼓，又像墻壁上的精華。 收斂目光與太陽相對，反覆思念，最終成就觀想。光輝燦爛的圓形景象， 在恍惚之中顯現。如同腳踏在霜上，堅冰將至，存在於顯著而光明之中。 引導思緒朝向太陽的方向，告誡精神進行遙遠的征程。觀想的處所就在這裡， 所以（我）長久地面對著長庚星（金星，啟明星）。
畫阿彌陀佛像偈（並序）
東坡居士蘇軾
錢塘元照律師，普遍勸導僧俗信眾，歸心誠意于西方極樂世界。眉山蘇軾，恭敬地拿出亡母蜀郡太君程氏的簪珥遺物，命工匠胡錫，畫阿彌陀佛像，追薦冥福。用偈頌說：
佛以大圓滿的覺悟，充滿十方世界。 我以顛倒的妄想，在生死輪迴中沉浮。 如何以一念的虔誠，得以往生凈土？ 我造作了無始以來的業，一念之間便有剩餘。 既然是從一念而生，還從一念而滅。 生滅滅盡之處，那麼我與佛就相同了。 如同投入水中，如同風箱中的鼓風。 即使有大聖的智慧，也不能分別。 愿我的先父母，以及一切眾生， 所處之處皆為西方，所遇到的都是極樂。 人人都有無量壽，無去也無來。
釋華嚴賢首贊佛偈
慈雲懺主遵式
又放出光明，名為見佛光（Jian Fo Guang），此光覺悟將要臨終的人， 令其隨著覺悟的念頭見到如來（Tathagata），命終之後得以往生到極樂凈土。 見到有人臨終時，勸他念佛，並且展示佛像令其瞻仰恭敬， 使他對佛產生深深的歸依和仰慕，因此得以成就這種光明。
這兩首偈頌，前四句讚歎佛放出光明，這光明名為見佛光（Jian Fo Guang），能夠讓臨終的人見到佛而往生。后四句讚歎佛修習這種光明的原因。
【English Translation】 English version Completed. Thereupon, I inscribed it on a stone, as 'Inscription on Observing the Sun' (from the Sixteen Contemplations Sutra).
O, that distant sun, my heart inclines towards it like a sunflower. The sun's radiance is vast and boundless, The six dragons pulling the sun chariot also pause for it. The sun is like a suspended drum, and like the essence of a wall. Gathering my gaze to face the sun, repeatedly contemplating, ultimately accomplishing the visualization. The magnificent, circular image, Appears amidst the haze. Like stepping on frost, hard ice will arrive, existing in the manifest and bright. Guiding thoughts towards the direction of the sun, admonishing the spirit to embark on a distant journey. The place of contemplation is here, Therefore, (I) have long faced the Evening Star (Venus).
Gatha (verse) for Painting the Image of Amitabha Buddha (with Preface)
Layman Su Shi of Dongpo
The Vinaya Master Yuanzhao of Qiantang, universally exhorts monks and laypeople to sincerely take refuge in the Western Pure Land of Ultimate Bliss. Su Shi of Meishan, respectfully offers the hairpin relics of his deceased mother, the Lady Cheng of Shujun, and commissions the craftsman Hu Xi to paint an image of Amitabha Buddha (Amitabha Buddha), to dedicate merit for her rebirth. He praises with the following gatha:
The Buddha, with great perfect enlightenment, fills the ten directions. I, with inverted thoughts, sink and float in the cycle of birth and death. How can I, with a single thought, attain rebirth in the Pure Land? I have created beginningless karma, a single thought is more than enough. Since it arises from a single thought, it also ceases from a single thought. Where arising and ceasing are extinguished, then I am the same as the Buddha. Like throwing water into the sea, like blowing bellows in the wind. Even with the wisdom of a great sage, one cannot distinguish. May my deceased parents, and all sentient beings, Be in the West wherever they are, and encounter only ultimate bliss. May everyone have immeasurable life, with no going and no coming.
Verses in Praise of the Buddha by the Venerable Xianshou of Huayan
Dharma Master Zunshi of Ciyun
Again, it emits light, named 'Seeing Buddha Light' (Jian Fo Guang), this light awakens those who are about to die, Causing them to see the Tathagata (Tathagata) with their awakened thoughts, and after death, to be reborn in the Pure Land of Ultimate Bliss. Seeing someone about to die, encourage them to recite the Buddha's name, and show them the venerable image to gaze upon with reverence, Causing them to have deep refuge and admiration for the Buddha, therefore, they are able to accomplish this light.
These two verses, the first four lines praise the Buddha emitting light, this light is named 'Seeing Buddha Light' (Jian Fo Guang), which enables those who are dying to see the Buddha and be reborn. The last four lines praise the cause of the Buddha cultivating this light.
。其因者只是勸臨終人唸佛。並示其佛像故。成佛時得此光明。今廣施此偈者。蓋勸深信者。凡遇眷屬及一切人臨命終時。先於床前安置佛像。令彼眼見。及勸令唸佛。若痛苦所逼。或先無信心不肯唸佛者。亦須種種方便勸令稱佛。下至十念。得滅重罪。生佛凈土。此一利益不可思議。若勸得一人生凈土。縱自不修行。亦合得生佛國。況當來成佛。能放光明。照一切眾生。臨終見佛也。多見世人。為恩愛故。聚頭哭泣。不思救度。苦哉苦哉。名為惡知識也。恩愛所牽。墮落惡道。無解脫期。世間有五種人。不肯唸佛。一者先無信心。二者戀著財寶。三者不捨妻子。四者自惜身命。五者罪業所障。死墮地獄。愿早覺悟。
依修多羅立往生正信偈
同前
(若人能誦持此偈。得三種利益。一得常持諸大乘經首題名字。二得增長凈土信心。三令聞者深信凈土。若遇臨終者高聲誦一返二返。然後勸令唸佛)。
稽首西方安樂剎 彌陀世主大慈尊 我依種種修多羅 成就往生決定信 住大乘者清凈心 十唸唸彼無量壽 臨終夢佛定往生 大寶積經如是說 五逆地獄眾火現 值善知識發猛心 十念稱佛即往生 十六觀經如是說 若有歡喜信樂心 下至十念即往生 若不爾者不
【現代漢語翻譯】 現代漢語譯本： 之所以有這樣的原因，只是因為勸導臨終之人唸佛，並且向他們展示佛像。成就佛果時，就能得到這樣的光明。現在廣泛傳播這個偈子，是爲了勸導那些有深刻信仰的人。凡是遇到親屬以及所有的人臨終的時候，首先在床前安置佛像，讓他們親眼看見，並且勸導他們唸佛。如果被痛苦所逼迫，或者先前沒有信心而不肯唸佛的人，也必須用各種方便法門勸導他們稱念佛號，哪怕僅僅是十聲佛號，也能消滅深重的罪業，往生到佛的凈土。這一個利益不可思議。如果勸導一個人往生凈土，即使自己不修行，也應當能夠往生佛國。更何況將來成佛的時候，能夠放出光明，照耀一切眾生，讓他們在臨終的時候見到佛。 常常看到世人，因為恩愛的情感，聚在一起哭泣，不考慮如何救度亡者，真是可悲啊！這叫做惡知識。被恩愛所牽絆，墮落到惡道之中，沒有解脫的期限。世間有五種人，不肯唸佛：第一種是先前沒有信心；第二種是貪戀財寶；第三種是不捨棄妻子；第四種是愛惜自己的身命；第五種是被罪業所障礙，死後墮入地獄。希望他們早日覺悟。
依據修多羅（Sutra，佛經）建立往生正信偈
同前（指與前文所述勸人唸佛的意義相同）
（如果有人能夠誦持這個偈子，可以得到三種利益：一是能夠經常持誦諸大乘經典的首題名字；二是能夠增長對凈土的信心；三是能夠使聽聞者深信凈土。如果遇到臨終的人，高聲誦讀一遍兩遍，然後勸導他念佛）。
稽首頂禮西方安樂剎（Sukhavati，極樂世界），阿彌陀佛（Amitabha）世尊，大慈大悲。 我依據種種修多羅（Sutra，佛經），成就往生凈土的決定信心。 安住于大乘佛法者的清凈心，用十念稱念阿彌陀佛（Amitabha）無量壽。 臨終時夢見佛，必定往生凈土，《大寶積經》是這樣說的。 即使是犯下五逆重罪，地獄眾火顯現的人，如果遇到善知識啓發猛烈的懺悔心， 用十念稱念佛號，也能立即往生凈土，《十六觀經》是這樣說的。 如果有人懷著歡喜和信樂的心，哪怕僅僅是十念也能往生凈土。 如果不是這樣的話，就不會...
【English Translation】 English version: The reason for this is simply to encourage the dying to recite the Buddha's name and to show them the Buddha's image. When one attains Buddhahood, one obtains this light. Now, widely spreading this verse is to encourage those with deep faith. Whenever encountering relatives and all people at the time of their death, first place a Buddha image in front of their bed, so that they can see it with their own eyes, and encourage them to recite the Buddha's name. If they are forced by pain, or if they previously lacked faith and are unwilling to recite the Buddha's name, one must also use various skillful means to encourage them to recite the Buddha's name, even if it is only ten recitations. This can extinguish heavy sins and lead to rebirth in the Buddha's Pure Land. This one benefit is inconceivable. If one encourages one person to be reborn in the Pure Land, even if one does not cultivate oneself, one should also be able to be reborn in the Buddha's land. Moreover, when one becomes a Buddha in the future, one will be able to emit light, illuminating all sentient beings, so that they can see the Buddha at the time of their death. It is often seen that worldly people, because of affectionate love, gather together and weep, without considering how to save the deceased. How sad! This is called evil knowledge. Entangled by affectionate love, one falls into evil paths, with no hope of liberation. There are five types of people in the world who are unwilling to recite the Buddha's name: first, those who previously lacked faith; second, those who are attached to wealth and treasures; third, those who are unwilling to abandon their wives and children; fourth, those who cherish their own lives; and fifth, those who are obstructed by their sinful karma, and fall into hell after death. May they awaken early.
Based on the Sutras (Sutra, Buddhist scriptures), establishing the Verse of Right Faith for Rebirth
Same as before (referring to the same meaning as encouraging people to recite the Buddha's name as mentioned earlier)
(If someone can recite and uphold this verse, they can obtain three benefits: first, they can constantly uphold the title names of the Great Vehicle Sutras; second, they can increase their faith in the Pure Land; third, they can cause listeners to deeply believe in the Pure Land. If encountering a dying person, recite it loudly once or twice, and then encourage them to recite the Buddha's name).
I bow in reverence to the Western Pure Land of Bliss (Sukhavati), the World Honored One Amitabha (Amitabha), the Greatly Compassionate One. I rely on various Sutras (Sutra, Buddhist scriptures) to establish a firm faith in rebirth in the Pure Land. The pure mind of those who abide in the Great Vehicle Dharma, with ten recitations, contemplates Amitabha (Amitabha), the Immeasurable Life. At the time of death, dreaming of the Buddha, one will surely be reborn in the Pure Land, as the Great Treasure Accumulation Sutra says. Even those who have committed the five heinous crimes, with the fires of hell manifesting, if they encounter a good teacher who inspires a strong mind of repentance, With ten recitations of the Buddha's name, they can immediately be reborn in the Pure Land, as the Sixteen Contemplations Sutra says. If someone has a joyful and believing heart, even with just ten recitations, they can be reborn in the Pure Land. If not, then not...
成佛 四十八愿如是說 諸有聞名生至心 一念迴向即往生 唯除五逆謗正法 無量壽經如是說 臨終不能觀及念 但作生意知有佛 此人氣絕即往生 大法鼓經如是說 一日一夜懸繒蓋 專念往生心不斷 臥中夢佛即往生 無量壽經如是說 晝夜一日稱佛名 慇勤精進不斷絕 展轉相勸同往生 大悲經中如是說 一日二日若七日 執持名號心不亂 佛現其前即往生 阿彌陀經如是說 若人聞彼阿彌陀 一日二日若過等 繫念現前即往生 般舟經中如是說 十日十夜六時中 五體禮佛念不斷 現見彼佛即往生 鼓音王經如是說 十日十夜持齋戒 懸繒幡蓋然香燈 繫念不斷得往生 無量壽經如是說 若人專念一方佛 或行或坐七七日 現身見佛即往生 大集經中如是說 若人自誓常經行 九十日中不坐臥 三昧中見阿彌陀 佛立經中如是說 若人端坐正西向 九十日中常唸佛 能成三昧生佛前 文殊般若如是說 我于眾經頌少分 如是說者無窮盡 愿同聞者生正信 佛語真實無欺誑
疑者曰。觀此偈。有十念下至一念生信樂者。乃至但作生意知有佛。亦生彼國。又有七七日至九十日。唸佛方乃得生。豈
【現代漢語翻譯】 現代漢語譯本 成佛 四十八愿（指阿彌陀佛的四十八個誓願）如是說： 『諸有聞名生至心，一念迴向即往生。』 意思是：凡是聽到阿彌陀佛名號，並且以至誠之心，哪怕只是一念迴向，就能往生西方極樂世界。 『唯除五逆謗正法，無量壽經（《無量壽經》）如是說。』 意思是：只有犯下五逆重罪（殺父、殺母、殺阿羅漢、破和合僧、出佛身血）以及誹謗正法的人，不能往生。《無量壽經》是這樣說的。 『臨終不能觀及念，但作生意知有佛，此人氣絕即往生，大法鼓經（《大法鼓經》）如是說。』 意思是：臨終時不能觀想也不能唸佛，但心裡知道有佛，此人斷氣后就能往生。《大法鼓經》是這樣說的。 『一日一夜懸繒蓋，專念往生心不斷，臥中夢佛即往生，無量壽經（《無量壽經》）如是說。』 意思是：如果有人在一日一夜中懸掛彩色的幡蓋，專心念佛求往生，心念不斷，在睡夢中夢見佛，就能往生。《無量壽經》是這樣說的。 『晝夜一日稱佛名，慇勤精進不斷絕，展轉相勸同往生，大悲經（《大悲經》）中如是說。』 意思是：如果有人晝夜不停地稱念佛名，慇勤精進，沒有間斷，並且互相勸勉一同求往生，《大悲經》中是這樣說的。 『一日二日若七日，執持名號心不亂，佛現其前即往生，阿彌陀經（《阿彌陀經》）如是說。』 意思是：如果有人在一日、二日乃至七日內，一心執持阿彌陀佛的名號，心不散亂，阿彌陀佛就會顯現在他面前，此人就能往生。《阿彌陀經》是這樣說的。 『若人聞彼阿彌陀，一日二日若過等，繫念現前即往生，般舟經（《般舟三昧經》）中如是說。』 意思是：如果有人聽聞阿彌陀佛的名號，在一日、二日或更長時間裡，一心繫念阿彌陀佛，阿彌陀佛就會顯現在他面前，此人就能往生。《般舟三昧經》中是這樣說的。 『十日十夜六時中，五體禮佛念不斷，現見彼佛即往生，鼓音王經（《鼓音王經》）如是說。』 意思是：如果有人在十日十夜的六個時辰中，五體投地禮拜佛，唸佛不斷，就能親眼見到阿彌陀佛，此人就能往生。《鼓音王經》是這樣說的。 『十日十夜持齋戒，懸繒幡蓋然香燈，繫念不斷得往生，無量壽經（《無量壽經》）如是說。』 意思是：如果有人在十日十夜中持齋守戒，懸掛彩色的幡蓋，點燃香和燈，一心繫念阿彌陀佛，沒有間斷，就能往生。《無量壽經》是這樣說的。 『若人專念一方佛，或行或坐七七日，現身見佛即往生，大集經（《大集經》）中如是說。』 意思是：如果有人專心念一方的佛（指阿彌陀佛），或者行走或者坐著，持續七七四十九天，阿彌陀佛就會顯現真身，此人就能往生。《大集經》中是這樣說的。 『若人自誓常經行，九十日中不坐臥，三昧中見阿彌陀，佛立經（具體經名待考）中如是說。』 意思是：如果有人發誓經常進行經行（繞佛行走），在九十天中不坐不臥，就能在三昧（禪定）中見到阿彌陀佛。《佛立經》中是這樣說的。 『若人端坐正西向，九十日中常唸佛，能成三昧生佛前，文殊般若（《文殊師利所說摩訶般若波羅蜜經》）如是說。』 意思是：如果有人端身正坐，面向西方，在九十天中常常唸佛，就能成就三昧（禪定），往生到阿彌陀佛面前。《文殊師利所說摩訶般若波羅蜜經》是這樣說的。 『我于眾經頌少分，如是說者無窮盡，愿同聞者生正信，佛語真實無欺誑。』 意思是：我從眾多經典中摘錄了少部分偈頌，像這樣說的例子無窮無盡，希望一同聽聞的人都能生起真正的信心，佛說的話真實不虛。 疑者曰： 『觀此偈，有十念下至一念生信樂者，乃至但作生意知有佛，亦生彼國。又有七七日至九十日，唸佛方乃得生。豈不矛盾耶？』 意思是：觀察這些偈頌，有的說十念甚至一念生起信樂就能往生，甚至只是心裡知道有佛也能往生。又有的說要七七四十九天乃至九十天唸佛才能往生。這難道不是矛盾嗎？
【English Translation】 English version Attaining Buddhahood The Forty-Eight Vows (of Amitabha Buddha) state: 'Those who hear the name and generate sincere faith, with a single thought of dedication, will be reborn there.' Meaning: Anyone who hears the name of Amitabha Buddha and with utmost sincerity, even with just a single thought of dedication, can be reborn in the Western Pure Land. 'Except for those who commit the five heinous offenses and slander the true Dharma, as the Infinite Life Sutra (《無量壽經》) states.' Meaning: Only those who commit the five heinous offenses (killing one's father, killing one's mother, killing an Arhat, disrupting the Sangha, and drawing blood from a Buddha) and slander the true Dharma cannot be reborn there. This is what the Infinite Life Sutra says. 'If, at the time of death, one cannot contemplate or recite, but merely has the thought of knowing there is a Buddha, this person will be reborn immediately after death, as the Great Dharma Drum Sutra (《大法鼓經》) states.' Meaning: If, at the time of death, one cannot contemplate or recite the Buddha's name, but simply has the thought of knowing that there is a Buddha, this person will be reborn immediately after death. This is what the Great Dharma Drum Sutra says. 'If one hangs colored banners and canopies for one day and one night, and single-mindedly contemplates rebirth with unwavering focus, dreaming of the Buddha in sleep, one will be reborn there, as the Infinite Life Sutra (《無量壽經》) states.' Meaning: If someone hangs colorful banners and canopies for one day and one night, and single-mindedly contemplates rebirth with unwavering focus, dreaming of the Buddha in sleep, they will be reborn there. This is what the Infinite Life Sutra says. 'If one recites the Buddha's name day and night for one day, diligently and continuously, and encourages others to seek rebirth together, as the Great Compassion Sutra (《大悲經》) states.' Meaning: If someone recites the Buddha's name day and night without ceasing, diligently and continuously, and encourages others to seek rebirth together, this is what the Great Compassion Sutra says. 'If for one, two, or seven days, one holds onto the name with an undistracted mind, the Buddha will appear before them, and they will be reborn there, as the Amitabha Sutra (《阿彌陀經》) states.' Meaning: If for one, two, or up to seven days, one single-mindedly holds onto the name of Amitabha Buddha with an undistracted mind, Amitabha Buddha will appear before them, and they will be reborn there. This is what the Amitabha Sutra says. 'If one hears of Amitabha Buddha, for one, two, or more days, focusing their thoughts on the present moment, they will be reborn there, as the Pratyutpanna Samadhi Sutra (《般舟三昧經》) states.' Meaning: If someone hears of Amitabha Buddha, for one, two, or more days, focusing their thoughts on Amitabha Buddha in the present moment, they will be reborn there. This is what the Pratyutpanna Samadhi Sutra says. 'If for ten days and ten nights, during the six periods of the day, one prostrates to the Buddha with the five limbs and continuously recites, one will see that Buddha and be reborn there, as the Drum Sound King Sutra (《鼓音王經》) states.' Meaning: If for ten days and ten nights, during the six periods of the day, one prostrates to the Buddha with the five limbs and continuously recites the Buddha's name, one will see Amitabha Buddha and be reborn there. This is what the Drum Sound King Sutra says. 'If for ten days and ten nights, one observes the precepts of fasting, hangs colored banners and canopies, and lights incense and lamps, continuously focusing their thoughts, they will attain rebirth, as the Infinite Life Sutra (《無量壽經》) states.' Meaning: If for ten days and ten nights, one observes the precepts of fasting, hangs colored banners and canopies, and lights incense and lamps, continuously focusing their thoughts on Amitabha Buddha, they will attain rebirth. This is what the Infinite Life Sutra says. 'If one single-mindedly contemplates the Buddha of one direction (referring to Amitabha Buddha), whether walking or sitting, for forty-nine days, the Buddha will appear in person, and they will be reborn there, as the Great Collection Sutra (《大集經》) states.' Meaning: If someone single-mindedly contemplates the Buddha of one direction (referring to Amitabha Buddha), whether walking or sitting, for forty-nine days, Amitabha Buddha will appear in person, and they will be reborn there. This is what the Great Collection Sutra says. 'If one vows to constantly practice walking meditation, without sitting or lying down for ninety days, one will see Amitabha in Samadhi, as the Buddha Standing Sutra (specific sutra name to be verified) states.' Meaning: If someone vows to constantly practice walking meditation (circumambulating the Buddha), without sitting or lying down for ninety days, they will see Amitabha Buddha in Samadhi (meditative concentration). This is what the Buddha Standing Sutra says. 'If one sits upright facing west, constantly reciting the Buddha's name for ninety days, one can achieve Samadhi and be born before the Buddha, as the Manjushri Prajna (《文殊師利所說摩訶般若波羅蜜經》) states.' Meaning: If someone sits upright facing west, constantly reciting the Buddha's name for ninety days, they can achieve Samadhi (meditative concentration) and be born before Amitabha Buddha. This is what the Manjushri Prajna Sutra says. 'I have praised a small portion from the many sutras; those who speak thus are endless. May those who hear this together generate true faith, for the Buddha's words are true and without deception.' Meaning: I have extracted a small portion of verses from numerous sutras; examples like these are endless. May those who hear this together generate true faith, for the Buddha's words are true and without deception. The Doubter says: 'Observing these verses, some say that with ten recitations, or even one recitation generating faith and joy, or even just knowing in one's mind that there is a Buddha, one can be born in that land. Yet others say that one must recite the Buddha's name for forty-nine or even ninety days to be reborn. Are these not contradictory?' Meaning: Observing these verses, some say that with ten recitations, or even one recitation generating faith and joy, one can be reborn, or even just knowing in one's mind that there is a Buddha. Yet others say that one must recite the Buddha's name for forty-nine or even ninety days to be reborn. Are these not contradictory?
非凈土是一。何故修因頓異。釋曰。凈土雖一。生者自殊。無量壽經總分三輩。十六觀經開作九品。若更細分。亦應無量。又疑曰。下品等輩修因既淺。應有退墮。釋曰不然。但九品華開有遲速。去佛有遠近。得道有利鈍。而生彼者。例皆不退。經云。其有生者。悉住正定之聚。又云。眾生生者。皆是阿鞞跋致。此言不退。十疑論中。有五種因緣故不退。一者阿彌陀佛大悲願力。攝持故不退。二者佛光常照故。菩提心常增進不退。三者水鳥樹林風聲樂響。皆說苦空。聞者常起唸佛念法念僧之心故不退。四者彼國純諸菩薩以為良友。無惡緣境。外無鬼神邪魔。內無三毒等。煩惱畢竟不起故不退。五者生彼國。即壽命永劫。共菩薩佛齊等故不退。況此惡世。非但闕此五緣。抑乃惡友知識。聲色醉亂。魔鬼濫真。壽命短促。五種皆惡。妨惱修道。浩劫空過。愿熟思之。愿熟思之。或曰。一切法本無生無滅。平等空寂。何用強勸舍此求彼。釋曰。若云求生西方以為取捨乖平等理者。汝還非彼執此。豈不乖理耶。若轉計云我亦不求生於彼。亦不求生於此者。則是生斷滅見。金剛般若經。豈不談空。佛誡須菩提云。汝莫作是念。發菩提心者。於法不說斷滅相。真解空者。即于因緣法中。了生無生性滅無滅性。非謂斷無為不生滅也。
中論云。因緣所生法。我說即是空。不云滅無後空也。維摩經云。雖知諸佛國及與眾生空。而常修凈土。教化諸群生。或曰。凈土在心。何須外覓。隨其心凈則佛土凈。豈用迢然求生他方凈土耶。釋曰。子又不善心土之義也。將謂我心局在方寸。便見西方夐在域外。茍如此者。又云何說心凈則佛土凈耶。華嚴云。心佛及眾生。是三無差別。佛法既遍。心法亦遍。若各有方面。何謂無差。又云。游心法界如虛空。虛空豈有分隔。若了一念心遍。一塵亦遍。十萬億剎咫步之間。豈在心外。世人若談空理。便撥略因果。若談自心。便不信有外諸法。豈唯謗法。亦謗自心殃墜萬劫。良可痛哉。妄造是非。障他凈土。真惡知識也。無量壽經云。佛告彌勒菩薩諸天人等。無量壽國聲聞菩薩。功德智慧不可稱說。及其國土。微妙安樂清凈若此。何不力為善。念道之自然。宜各勒精進。努力自求之。必得超絕去。往生安樂國。橫截五惡道惡趣自然閉。升道無窮極。易往而無人。其國無違逆。自然之所牽。何不棄世事。勤行求道德。可得極長生。壽樂無窮極。
寫彌陀經正信發願偈
同前
稽首十方佛 彌陀聖中尊 方等修多羅 一切法寶藏 觀音及勢至 大地菩薩僧 我以誠信心 刻板並印造 阿彌
【現代漢語翻譯】 現代漢語譯本： 《中論》中說：『因緣所生的法，我說它就是空。』但並不是說滅盡后就什麼都沒有了。《維摩詰經》中說：『雖然知道諸佛的國土以及眾生都是空性的，但仍然常常修持清凈的佛土，教化各種眾生。』 有人說：『凈土在心中，何必向外尋求？隨著心清凈，佛土也就清凈了，哪裡需要遠迢迢地求生到其他地方的凈土呢？』 我解釋說：『你是不善於理解心和佛土的意義啊。你認為我的心侷限在方寸之間，便覺得西方凈土遙遠在區域之外。如果真是這樣，又怎麼能說心清凈則佛土清凈呢？』 《華嚴經》中說：『心、佛及眾生，這三者是沒有差別的。』佛法既然是普遍的，心法也是普遍的。如果各有各的方面，還怎麼能說是沒有差別呢？又說：『游心於法界如同虛空。』虛空哪裡會有分隔呢？如果瞭解一念心是周遍的，那麼一微塵也是周遍的。十萬億佛剎就在咫尺之間，又怎麼會在心外呢？ 世人如果談論空性的道理，就否定因果；如果談論自心，就不相信有外在的諸法。這豈止是誹謗佛法，也是誹謗自心，會遭受萬劫的罪報，真是可悲啊！妄自製造是非，障礙他人往生凈土，真是惡知識啊。 《無量壽經》中說：『佛告訴彌勒菩薩（Maitreya Bodhisattva）以及諸天人等，無量壽國（Sukhavati）的聲聞（Śrāvaka）、菩薩（Bodhisattva），他們的功德和智慧是不可稱說，以及那個國土，微妙安樂清凈就像這樣。為什麼不努力行善，念道法的自然？應該各自勉勵精進，努力自己去求得，必定能夠超越一切，往生安樂國（Sukhavati）。橫截斷五惡道，惡趣自然關閉，上升的道路沒有窮盡。容易往生卻沒有人去，是被自然的力量所牽引。為什麼不拋棄世俗之事，勤奮修行求取道德，可以得到極長的壽命，壽命和快樂沒有窮盡。』
寫《彌陀經》（Amitabha Sutra）正信發願偈
同前
稽首頂禮十方諸佛，阿彌陀佛（Amitabha Buddha）是聖者中的至尊。 方等經典是，一切佛法的寶藏。 觀世音菩薩（Avalokiteśvara）和大勢至菩薩（Mahāsthāmaprāpta），以及大地上的菩薩僧眾。 我以真誠的信心，刻板並印刷製造 《阿彌陀經》（Amitabha Sutra）。
【English Translation】 English version: The Madhyamaka-karika says: 'Whatever arises from conditions, I say that is emptiness.' It doesn't mean that after extinction there is nothing left. The Vimalakirti Sutra says: 'Although knowing that all Buddha lands and sentient beings are empty, one constantly cultivates pure lands and teaches all sentient beings.' Someone might say: 'The Pure Land is in the mind, why seek it externally? As the mind is pure, so the Buddha land is pure. Why bother seeking rebirth in another distant Pure Land?' I explain: 'You do not understand the meaning of mind and land well. You think my mind is confined to a square inch, and therefore see the Western Pure Land as being far outside this area. If that were the case, how could it be said that if the mind is pure, the Buddha land is pure?' The Avatamsaka Sutra says: 'Mind, Buddha, and sentient beings, these three are without difference.' Since the Buddha-dharma is universal, the mind-dharma is also universal. If each had its own aspect, how could they be said to be without difference? It also says: 'Wandering in the Dharma Realm is like empty space.' How can empty space have divisions? If one understands that a single thought is pervasive, then a single dust mote is also pervasive. The hundred thousand million ksetras are within a short distance; how could they be outside the mind? If worldly people talk about the principle of emptiness, they deny cause and effect. If they talk about their own mind, they do not believe in external dharmas. This is not only slandering the Dharma, but also slandering their own mind, and they will fall into suffering for countless kalpas. It is truly lamentable! Falsely creating right and wrong, obstructing others from reaching the Pure Land, they are truly evil teachers. The Infinite Life Sutra says: 'The Buddha told Maitreya Bodhisattva and the devas and humans, the śrāvakas and bodhisattvas in the Land of Immeasurable Life (Sukhavati), their merits and wisdom are beyond description, and that land is subtle, peaceful, and pure like this. Why not strive to do good and contemplate the naturalness of the Path? You should each encourage yourselves to be diligent and strive to seek it yourselves, and you will surely be able to transcend everything and be reborn in the Land of Peace and Bliss (Sukhavati). Cut off the five evil paths, and the evil realms will naturally be closed. The path of ascent is endless. It is easy to go there, but no one goes, being drawn by the power of nature. Why not abandon worldly affairs and diligently practice seeking morality, so that you may attain extremely long life, and happiness without end?'
Writing the Verse of Faith and Aspiration for the Amitabha Sutra
Same as before
I bow in reverence to the Buddhas of the ten directions, Amitabha Buddha is the most honored among the sages. The Vaipulya Sutras are the treasury of all the Dharma. Avalokiteśvara Bodhisattva and Mahāsthāmaprāpta Bodhisattva, and the great Bodhisattva Sangha on earth. With sincere faith, I carve and print The Amitabha Sutra.
陀經卷 及以正信偈 旋造各一萬 施四眾受持 偈以發信心 經以資讀誦 若有每日中 至少誦三卷 年誦千八十 十年萬八百 況復多誦者 及歷多年數 如是積功德 自然生佛前 我此萬卷經 隨所流佈處 極少得一人 誦持生凈土 我願承此力 決定生彼國 況復于多人 人亡經覆在 展轉相傳授 是名無盡燈 燈燈相照耀 破生死長夜 顯出佛菩提 究竟悉同生 常寂光凈土 持此清凈福 迴向奉君親 我國聖帝王 及聖后聖位 仁壽各萬年 覆育群氓類 我父母眷屬 怨親非怨親 咸承勝善根 同生安養國
姚行婆日輪見佛偈(並序)
妙行法師法怡
西方阿彌陀佛有四十八愿。其一云。我若作佛時。十方眾生。欲生我國。十聲念我名號。而不生者。誓不作佛。若人每日早晨合掌面西。稱念佛號十聲。現世消災延壽。將來決定往生。睹錢塘喻彌陀。畫姚行婆所見日輪中彌陀佛像。人能用心之專。則感應亦如是。妙行比丘法怡。以偈贊曰。
極樂世界有方所 只在尋常日沒處 所以佛教韋提希 諦觀落日如懸鼓 善哉姚氏一老嫗 能以是心求凈土 暮觀朝想無歲年 行持坐念忘寒暑
【現代漢語翻譯】 現代漢語譯本 《陀經》和《正信偈》 各印造一萬份，施捨給四眾（比丘、比丘尼、優婆塞、優婆夷）受持。 用《正信偈》啓發信心，用《陀經》幫助讀誦。 如果有人每天至少誦讀三卷 一年誦讀一千零八十卷，十年誦讀一萬零八百卷。 更何況誦讀更多的人，以及經歷更多年數的人。 這樣積累功德，自然往生到佛前。 我這萬卷經書，隨著它流佈的地方 極少也能讓一個人，誦持而往生凈土。 我願憑藉這力量，決定往生到彼國（極樂世界）。 更何況是更多的人，人去世了經書還在。 輾轉互相傳授，這叫做無盡燈。 燈燈互相照耀，破除生死長夜。 顯現出佛菩提（覺悟），最終全部一同往生 常寂光凈土（佛的法身所居的清凈國土），持此清凈的福德 迴向奉獻給君王和父母，我國的聖明皇帝 以及聖后和聖位，愿他們仁慈長壽萬年 庇護養育眾生，我的父母和眷屬 怨親和非怨親，都承受殊勝的善根 一同往生安養國（極樂世界的別稱）。
姚行婆日輪見佛偈（並序）
妙行法師法怡
西方阿彌陀佛（Amitabha Buddha）有四十八愿。其中一愿說：『我若成佛時，十方眾生，想要往生我的國土，只要念我名號十聲，如果不能往生，我就不成佛。』如果有人每天早晨合掌面向西方，稱念佛號十聲，現世可以消除災難，延長壽命，將來必定往生。錢塘（地名）的喻彌陀（人名）畫了姚行婆（人名）所見日輪中的阿彌陀佛像。人如果能用心專一，那麼感應也會是這樣。妙行比丘法怡（人名）用偈頌讚嘆說：
極樂世界有處所，就在尋常太陽落山的地方。 所以佛（釋迦牟尼佛）教導韋提希（人名），仔細觀看落日如同懸掛的鼓。 好啊，姚氏這位老婦人，能夠用這樣的心求生凈土。 傍晚觀看，早晨思念，不計歲月，修行唸佛，忘記寒暑。
【English Translation】 English version The 'Tuo Sutra' and the 'Zheng Xin Ji' (Hymn of Right Faith) Each were printed and created ten thousand copies, and donated to the fourfold assembly (bhikshus, bhikshunis, upasakas, upasikas) for upholding and reciting. Use the 'Zheng Xin Ji' to inspire faith, and use the 'Tuo Sutra' to aid in reading and recitation. If someone recites at least three scrolls every day, They will recite one thousand and eighty scrolls a year, and ten thousand eight hundred scrolls in ten years. Moreover, what about those who recite more, and those who do so for more years? Accumulating merit in this way, they will naturally be reborn before the Buddha. These ten thousand scrolls of mine, wherever they are distributed, At the very least, they will enable one person to be reborn in the Pure Land through recitation and upholding. I vow to rely on this power to be definitely reborn in that land (Sukhavati). Moreover, what about the many people, when people die, the sutras remain. Transmitting them to each other in turn, this is called the endless lamp. Lamps illuminate each other, breaking the long night of birth and death. Revealing Buddha's Bodhi (enlightenment), ultimately all will be reborn together In the Pure Land of Eternal Tranquility and Light (the pure land where the Buddha's Dharmakaya resides), holding this pure blessing I dedicate it to the ruler and parents, the sage emperor of our country As well as the sage empress and the sage position, may they be benevolent and long-lived for ten thousand years Sheltering and nurturing all beings, my parents and family Enemies and non-enemies, all receive supreme good roots Together reborn in the Land of Peace and Nourishment (another name for Sukhavati).
Verse on Yao Xing Po's (person's name) Seeing the Buddha in the Sun's Disc (with Preface)
Dharma Master Miao Xing Fa Yi (person's name)
Amitabha Buddha (Amitabha Buddha) of the Western Paradise has forty-eight vows. One of them says: 'If I attain Buddhahood, sentient beings of the ten directions, wishing to be born in my land, if they recite my name ten times and are not born there, I vow not to attain Buddhahood.' If a person joins their palms and faces west every morning, reciting the Buddha's name ten times, in this life they can eliminate disasters and prolong life, and in the future they will definitely be reborn. Yu Mit陀 (person's name) of Qiantang (place name) painted the image of Amitabha Buddha in the sun's disc as seen by Yao Xing Po (person's name). If a person can focus their mind, then the response will be like this. Bhikshu Miao Xing Fa Yi (person's name) praised it with a verse:
The Land of Ultimate Bliss has a place, it is just where the ordinary sun sets. Therefore, the Buddha (Sakyamuni Buddha) taught Vaidehi (person's name) to carefully observe the setting sun like a hanging drum. Good, this old woman Yao, is able to seek rebirth in the Pure Land with such a mind. Watching in the evening, thinking in the morning, regardless of the years, practicing mindfulness, forgetting the cold and heat.
彌陀忽從心想生 恍惚之間明又睹 是時虛空絕纖雲 桑榆尚駐羲和御 佛日晃耀奪陽輝 紺目玉毫妙相具 目駭心驚喜且悲 走告導師彌陀喻 具陳所見悉希有 愿寫金容托毫素 我聞勝事嘆希有 為說偈言開未悟 當知去佛甚不遠 闡提那得稱其故 雖過剎土十萬億 一念超越如跬步 若有迷人問路頭 向道恁么驀直去
贊喻彌陀偈(並序)
左朝議大夫丁注
凈師舍妻奴。為如來徒。募萬人結凈土會。鄉人(丁注)以偈贊之。
心凈佛土凈 法王非妄言 拔身出塵垢 已見火中蓮 一念不起滅 極樂即現前 大千同此境 豈止萬人緣
十六觀經頌
慈雲懺主遵式
序分
韋提重禮請能仁 愿說西方凈報因 十六觀兼三凈業 修之即得往生身
日觀
正坐面西想日輪 見日欲沒如懸鼓 見已閉目開目間 皆令明瞭心堅住
水觀
次作水想見西方 一切皆為凈土水 既見水已想成冰 皎然映徹琉璃地
地觀
琉璃寶地正觀時 諦了分明極樂國 八種清風鼓樂音 苦空無我無常曲
樹觀
四觀寶樹七重行 寶華華敷妙宮殿 寶幢幡蓋影
【現代漢語翻譯】 現代漢語譯本 彌陀（Amitabha，阿彌陀佛）忽然從心中顯現，恍惚之間又清楚地看見。 這時，萬里無雲，夕陽還停留在天邊。 佛光（佛日）閃耀，勝過太陽的光輝，紺青色的眼睛，潔白的眉間白毫，具足種種微妙的相好。 我驚駭又歡喜，也感到悲傷，跑去告訴導師，說我見到了阿彌陀佛。 詳細地陳述所見，一切都非常稀有，希望畫下佛的容貌，留在紙上。 我聽了這件事，讚歎非常稀有，為你說了這首偈，開解你未悟之處： 應當知道，離佛並不遙遠，難道是斷善根的人（闡提，icchantika）才能這樣說嗎？ 雖然超過了十萬億佛土，但一念之間就能超越，就像跨一小步一樣。 如果有迷路的人問路，就告訴他這樣一直往前走。
贊喻彌陀偈（並序）
左朝議大夫丁注
凈師捨棄妻兒奴僕，做了如來的弟子，募集萬人結成凈土會。鄉人丁注用偈頌讚美他。
心清凈則佛土清凈，法王（佛）的話不是虛妄之言。 拔出身心，脫離塵垢，已經看見火焰中的蓮花。 一念不生不滅，極樂世界就在眼前。 整個大千世界都是這樣的境界，豈止是萬人之緣？
十六觀經頌
慈雲懺主遵式
序分
韋提希夫人（Vaidehi）恭敬地向能仁（釋迦牟尼佛，Sakyamuni）請教，希望佛陀宣說往生西方凈土的因。 修習十六觀法和三種凈業，就能得到往生凈土的果報。
日觀
端正坐好，面向西方，觀想太陽，看見太陽將要落山，像懸掛的鼓一樣。 看見之後，無論是閉眼還是睜眼，都要讓太陽的影像清晰明瞭，心要堅定地安住。
水觀
接著作水想，觀想西方世界，一切都是清凈的寶水。 看見水之後，觀想水結成冰，冰清澈明亮，像琉璃一樣。
地觀
觀想琉璃寶地的時候，要清楚地觀想極樂世界。 八種清風吹動，發出美妙的音樂，演奏的是苦、空、無我、無常的曲調。
樹觀
第四觀是觀想寶樹，有七重排列，寶樹上開滿寶華，顯現出美妙的宮殿。 寶幢和幡蓋的影子
【English Translation】 English version Amitabha (Amitabha, the Buddha of Infinite Light) suddenly arose from my mind; in a daze, I saw him clearly again. At that time, there wasn't a wisp of cloud in the sky, and the setting sun still lingered on the horizon. The Buddha's light (Buddha-sun) shone brighter than the sun, with dark blue eyes and a white hair-curl between the eyebrows, possessing all kinds of wonderful features. I was shocked, joyful, and also felt sorrow. I ran to tell my teacher that I had seen Amitabha. I described in detail what I had seen, everything was so rare and wonderful. I wished to paint the Buddha's image and keep it on paper. Upon hearing this, I praised its rarity and recited this verse to enlighten you who are yet to be awakened: You should know that the Buddha is not far away. How could those who have severed their roots of goodness (icchantika) say such a thing? Although it surpasses hundreds of thousands of millions of Buddha-lands, a single thought can transcend it, like taking a small step. If a lost person asks for directions, tell them to go straight ahead like this.
A Gatha in Praise of Amitabha (with Preface)
By Ding Zhu, Left Advisory Official
Pure Master abandoned his wife, children, and servants to become a disciple of the Tathagata (Tathagata, Thus Come One), and gathered ten thousand people to form a Pure Land assembly. The villager Ding Zhu praised him with a gatha.
When the mind is pure, the Buddha-land is pure; the Dharma King's (Buddha's) words are not false. Having extracted oneself from the dust and defilement, one has already seen the lotus in the fire. When a single thought does not arise or cease, the Land of Ultimate Bliss is immediately present. The entire great thousand world shares this realm; how could it be limited to the affinity of ten thousand people?
Hymns on the Sixteen Contemplations Sutra
By Ciyun Repentance Master Zunshi
Preface
Vaidehi (Vaidehi) respectfully requested the All-Knowing One (Sakyamuni, Sakyamuni Buddha) to explain the causes for rebirth in the Western Pure Land. Cultivating the Sixteen Contemplations and the Threefold Purity of Karma will result in rebirth in the Pure Land.
Contemplation of the Sun
Sit upright facing west, contemplate the sun, seeing the sun about to set like a suspended drum. After seeing it, whether with eyes closed or open, keep the image clear and bright, and let the mind firmly abide.
Contemplation of Water
Next, contemplate water, visualizing the Western world, where everything is pure water. After seeing the water, contemplate it turning into ice, clear and bright like crystal.
Contemplation of the Ground
When contemplating the crystal ground, clearly visualize the Land of Ultimate Bliss. Eight kinds of pure winds blow, producing wonderful music, playing the tunes of suffering, emptiness, no-self, and impermanence.
Contemplation of the Trees
The fourth contemplation is of the jeweled trees, arranged in seven rows, covered with jeweled flowers, manifesting wonderful palaces. The shadows of jeweled banners and canopies
重重 十方佛國於中現
池觀
五想凈土七寶池 池中水有八功德 宣流唸佛法僧名 妙寶蓮華千萬億
總觀
眾寶國土寶樓閣 寶樹更兼池間錯 此個總觀若成時 名為粗見彼極樂
華座
七想蓮華妙臺座 廣大彌陀願力成 作此想時心不亂 定想極樂國中生
像觀
諸佛如來法界身 遍入眾生一切想 智者當觀此想心 是心即佛菩薩像
無量壽觀
無量壽佛金色身 光明普照群生類 勤修智者繫心觀 諸佛現前同授記
觀世音觀
觀音菩薩紫金身 眉間毫相七寶色 流出光明滿十方 光中化佛無數億
大勢至觀
次觀勢至菩薩身 量等觀音無有異 但于肉髻寶瓶中 盛眾光明現佛事
普往生觀
端想身生極樂界 蓮華合閉身居內 華開見佛滿虛空 水鳥樹林宣法偈
雜往生觀
重想彌陀二菩薩 神通變現事如前 雜沓觀成無量福 定生安養奉金仙
上品上生
慈心不殺持眾戒 讀誦大乘方等經 修行六念迴向愿 臨終化佛悉來迎
上品中生
不必受持方等經 解第一義明因果 紫金臺現命終時 自見身於臺上坐
上品下生
深信因果奉大乘 但發無上菩提意 以此功德回愿生 生已當住歡喜地
中品上生
受持五戒八戒齋 修行諸戒迴向愿 命終生彼聞法音 應時即得阿羅漢
中品中生
若人至心一日夜 持戒持齋無破缺 以此功德回愿生 七日華敷成記莂
中品下生
孝養父母行仁義 臨終復遇善知識 廣說彌陀大愿因 屈伸臂頃生彼國
下品上生
若人雖不謗尊經 造眾惡業無慚愧 臨終遇勸念彌陀 生彼十劫得初地
下品中生
若有眾生犯眾戒 盜取僧祇三寶物 臨終遇勸念彌陀 一念頃間生彼國
下品下生
有作五逆十惡業 應墮地獄受諸苦 臨終遇勸念彌陀 決定超生於彼土
十六觀頌
樝庵法師有嚴
日觀
落日之形似鼓懸 加趺端坐面西邊 身雖未到華池上 先送心歸極樂天
水觀
想水為冰徹底清 表琉璃地寶幢擎 光明照曜如千日 此號禪心水觀成
地觀
寶地莊嚴華雨時 幢幡樓閣好思惟 地平況是心千法 托境明心不可移
樹觀
寶樹重重相倚高 莊嚴珠網幾層霄 若能了得唯心境 雖在西方
【現代漢語翻譯】 現代漢語譯本 上品下生 深信因果，奉行大乘佛法，但發無上菩提之心（anuttara-samyak-sambodhi-citta，無上正等正覺之心）。 以此功德迴向發願往生西方極樂世界，往生后當安住于歡喜地（pramudita，菩薩十地之第一地）。
中品上生 受持五戒、八戒齋，修行各種戒律，並將功德迴向發願往生。 命終之後往生彼國，聽聞佛法之音，應時即可證得阿羅漢（arhat，斷盡煩惱，證得解脫的聖者）。
中品中生 若有人至誠懇切，一日一夜持戒持齋，沒有絲毫破損缺失。 以此功德迴向發願往生，七日之後蓮花開放，成就受記（vyakarana，佛對菩薩未來成佛的預言）。
中品下生 孝順供養父母，奉行仁義道德，臨終之時又遇到善知識（kalyanamitra，引導人們走向正道的良師益友）。 善知識廣為解說阿彌陀佛（Amitabha）的大愿因緣，此人于屈伸手臂的短暫時間內，便可往生彼國。
下品上生 若有人雖然不誹謗佛經，卻造作各種惡業，沒有絲毫慚愧之心。 臨終之時，遇到他人勸導唸誦阿彌陀佛名號，往生彼國，經歷十劫之後，可以證得初地（pramudita，菩薩十地之第一地）。
下品中生 若有眾生違犯各種戒律，盜取僧團（sangha）和三寶（triratna，佛、法、僧）的財物。 臨終之時，遇到他人勸導唸誦阿彌陀佛名號，在一念之間便可往生彼國。
下品下生 有人造作五逆罪（matricide, patricide, arhat-slaying, injuring a Buddha, and creating schism in the sangha）和十惡業（ten non-virtuous actions），本應墮入地獄，遭受各種痛苦。 臨終之時，遇到他人勸導唸誦阿彌陀佛名號，必定能夠超脫生死，往生彼國。
十六觀頌 樝庵法師有嚴
日觀 觀想落日之形狀如同懸掛的鼓，跏趺而坐，面向西方。 身體雖然還未到達蓮花池之上，先將心送歸極樂世界。
水觀 觀想水凝結成冰，徹底清澈，顯現琉璃寶地，寶幢擎天。 光明照耀，如同千日之光，此即名為禪心水觀成就。
地觀 觀想寶地莊嚴，天降華雨，幢幡樓閣，美好殊勝，仔細思惟。 大地平坦，象徵心含千法，依託外境來明心見性，不可動搖。
樹觀 觀想寶樹重重疊疊，相互依靠，高聳入雲，莊嚴的珠網，層層疊疊，籠罩天際。 若能了達一切唯心所現之境界，即使身在此處，也如同身在西方極樂世界。
【English Translation】 English version Upper Grade, Lower Birth Deeply believe in cause and effect, uphold the Mahayana (great vehicle) teachings, and generate the supreme Bodhi mind (anuttara-samyak-sambodhi-citta, the mind of unsurpassed complete and perfect enlightenment). Dedicate this merit and vow to be reborn in the Western Pure Land of Ultimate Bliss, and after rebirth, dwell in the Joyful Ground (pramudita, the first of the ten bhumis of a Bodhisattva).
Middle Grade, Upper Birth Receive and uphold the Five Precepts, the Eight Precepts, and the vegetarian fast, cultivate various precepts, and dedicate the merit with a vow for rebirth. After death, be reborn in that land, hear the Dharma sound, and immediately attain the state of an Arhat (arhat, a saint who has extinguished all afflictions and attained liberation).
Middle Grade, Middle Birth If a person sincerely and earnestly observes the precepts and vegetarian fast for one day and one night, without any violation or deficiency. Dedicate this merit and vow for rebirth, and after seven days, the lotus flower will bloom, and the prediction of enlightenment (vyakarana, the Buddha's prophecy of a Bodhisattva's future Buddhahood) will be accomplished.
Middle Grade, Lower Birth Be filial to parents, practice benevolence and righteousness, and at the time of death, encounter a good spiritual advisor (kalyanamitra, a virtuous friend who guides people towards the right path). The good advisor extensively explains the great vows and causes of Amitabha (Amitabha), and this person, in the short time it takes to stretch or bend an arm, will be reborn in that land.
Lower Grade, Upper Birth If a person, although not slandering the Buddhist scriptures, creates various evil deeds without any sense of shame. At the time of death, encounter someone who encourages them to recite the name of Amitabha, be reborn in that land, and after ten kalpas, attain the first ground (pramudita, the first of the ten bhumis of a Bodhisattva).
Lower Grade, Middle Birth If there are sentient beings who violate various precepts, steal the property of the Sangha (sangha) and the Three Jewels (triratna, Buddha, Dharma, and Sangha). At the time of death, encounter someone who encourages them to recite the name of Amitabha, and in a single moment of thought, be reborn in that land.
Lower Grade, Lower Birth Some commit the five rebellious acts (matricide, patricide, arhat-slaying, injuring a Buddha, and creating schism in the sangha) and the ten evil deeds (ten non-virtuous actions), and should fall into hell and suffer various torments. At the time of death, encounter someone who encourages them to recite the name of Amitabha, and will definitely transcend birth and death and be reborn in that land.
Sixteen Contemplations - Verses By Dharma Master Zha'an Youyan
Contemplation of the Sun Contemplate the shape of the setting sun like a suspended drum, sit in the lotus position, facing west. Although the body has not yet arrived on the lotus pond, first send the mind back to the Land of Ultimate Bliss.
Contemplation of Water Contemplate water congealing into ice, completely clear, revealing the land of lapis lazuli, with jeweled banners supporting the sky. The light shines brightly, like the light of a thousand suns, this is called the accomplishment of the water contemplation of the mind of Chan.
Contemplation of the Earth Contemplate the jeweled land adorned, with flowers raining down, banners and pavilions, beautiful and sublime, contemplate carefully. The earth is flat, symbolizing the mind containing a thousand dharmas, relying on the external environment to clarify the mind and see the nature, unshakeable.
Contemplation of the Trees Contemplate the jeweled trees, layer upon layer, relying on each other, towering into the clouds, the adorned pearl nets, layer upon layer, covering the sky. If one can understand the realm where everything is manifested by the mind, even if one is here, it is as if one is in the Western Land of Ultimate Bliss.
路不遙
池觀
八德澄渟號德池 金沙為底曜光輝 水流又說無生偈 聞是觀心斂念時
總觀
寶嚴國土七珍成 樓閣之中天樂鳴 玉樹華池名總觀 觀明滅罪事非輕
華座觀
蓮華八萬四千葉 眾妙莊嚴無數光 以此蓮華為寶座 開敷待坐法中王
佛菩薩觀
觀佛真身慧未開 先令想像坐華臺 佛菩薩身滿彼國 須了像從何處來
無量壽觀
彼佛巍巍尊勝身 光明遍照數如塵 眾生蒙照心歸佛 便是西方凈土人
觀世音觀
菩薩名為觀世音 十方普覆大悲心 紫金光聚威神力 接引眾生誓海深
大勢至觀
無上力名大勢至 凈妙明號無邊光 若人觀念此菩薩 不處胞胎臭穢囊
普往生觀
普觀成時便有功 想身西入妙華叢 蓮華開合分明見 菩薩如來滿碧空
雜想觀
佛現威光大小身 觀音勢至以為鄰 若令雜觀今成就 此又名為清凈因
上輩三觀
上輩分三品以深 命終諸佛賜光臨 華臺迎接生安養 知是圓宗十信心
中輩三觀
中輩生為五品人 外修戒檢內修真 命終五道橫超出 便作西方無漏身
下輩三觀
【現代漢語翻譯】 現代漢語譯本 路不遙
池觀
八德澄渟號德池，金沙為底曜光輝。 水流又說無生偈，聞是觀心斂念時。
總觀
寶嚴國土七珍成，樓閣之中天樂鳴。 玉樹華池名總觀，觀明滅罪事非輕。
華座觀
蓮華八萬四千葉，眾妙莊嚴無數光。 以此蓮華為寶座，開敷待坐法中王。
佛菩薩觀
觀佛真身慧未開，先令想像坐華臺。 佛菩薩身滿彼國，須了像從何處來。
無量壽觀
彼佛巍巍尊勝身，光明遍照數如塵。 眾生蒙照心歸佛，便是西方凈土人。
觀世音觀
菩薩名為觀世音（Avalokiteśvara），十方普覆大悲心。 紫金光聚威神力，接引眾生誓海深。
大勢至觀
無上力名大勢至（Mahāsthāmaprāpta），凈妙明號無邊光。 若人觀念此菩薩，不處胞胎臭穢囊。
普往生觀
普觀成時便有功，想身西入妙華叢。 蓮華開合分明見，菩薩如來滿碧空。
雜想觀
佛現威光大小身，觀音（Guanyin）勢至（Shizhi）以為鄰。 若令雜觀今成就，此又名為清凈因。
上輩三觀
上輩分三品以深，命終諸佛賜光臨。 華臺迎接生安養，知是圓宗十信心。
中輩三觀
中輩生為五品人，外修戒檢內修真。 命終五道橫超出，便作西方無漏身。
下輩三觀
【English Translation】 English version Lu Bu Yao (Distant Road)
Pond Contemplation
The Eight Virtues' clear stillness is called the Virtue Pond, its base is golden sand shining with brilliance. The flowing water also speaks the verse of non-birth, hearing it is the time to contemplate the mind and collect thoughts.
General Contemplation
The treasure-adorned land is made of seven jewels, heavenly music resounds within the pavilions. Jade trees and jeweled ponds are called the General Contemplation; contemplating clearly and eliminating sins is no light matter.
Flower Seat Contemplation
The lotus flower has eighty-four thousand petals, adorned with countless wonderful adornments and lights. Use this lotus flower as a jeweled seat, blooming to await the Dharma King to sit upon it.
Buddha and Bodhisattva Contemplation
If wisdom has not opened to contemplate the true body of the Buddha, first imagine sitting on a flower platform. The bodies of Buddhas and Bodhisattvas fill that land; one must understand from where the images come.
Amitayus (Immeasurable Life) Contemplation
That Buddha's majestic and venerable body, its light shines everywhere like countless dust motes. Sentient beings receive the light and their hearts return to the Buddha; they are then people of the Western Pure Land.
Avalokiteśvara (Observing the Sounds of the World) Contemplation
The Bodhisattva is named Avalokiteśvara (Observing the Sounds of the World), universally covering the ten directions with great compassion. A gathering of purple-gold light with awe-inspiring power, receiving and guiding sentient beings with vows as deep as the sea.
Mahāsthāmaprāpta (Great Strength Arrived) Contemplation
The unsurpassed power is named Mahāsthāmaprāpta (Great Strength Arrived), its pure and wonderful brightness is called boundless light. If people contemplate this Bodhisattva, they will not dwell in the foul sac of the womb.
Universal Rebirth Contemplation
When universal contemplation is accomplished, there is merit; imagine the body entering the wonderful flower cluster in the West. The lotus flower opening and closing is clearly seen; Bodhisattvas and Tathagatas fill the azure sky.
Miscellaneous Contemplation
The Buddha manifests majestic light, large and small bodies, with Guanyin (Avalokiteśvara) and Shizhi (Mahāsthāmaprāpta) as neighbors. If miscellaneous contemplation is now accomplished, this is also called a pure cause.
The Three Contemplations of the Upper Grade
The upper grade is divided into three levels of depth; at the end of life, all Buddhas bestow light and descend. A flower platform welcomes rebirth in the Land of Peace and Nourishment; know that this is the ten faiths of the perfect teaching.
The Three Contemplations of the Middle Grade
The middle grade is reborn as people of five ranks; outwardly cultivate precepts and inwardly cultivate truth. At the end of life, one transcends the five paths horizontally, and becomes a body free from outflows in the West.
The Three Contemplations of the Lower Grade
凡夫雖造業多端 落日池邊曾想觀 名字即人生凈土 當知非易亦非難
十六觀頌
大智律師元照
靈山眾會
耆阇山沒。王宮中出。事畢還歸。 阿難重述。
韋提請法
禁閉深宮。發起大事。濁惡眾生。 於今受賜。
第一日觀
落日懸鼓。出生死路。十二時中。 繫念一處。
第二水觀
大水澄清。凝然水結。表琉璃地。 內外映徹。
第三地觀
琉璃地上。莊嚴眾相。了見分別。 除疑破障。
第四樹觀
行樹七重。珠網華宮。清陰垂布。 妙好無窮。
第五池觀
八池德水。七寶妙色。蓮開鳥鳴。 洗除煩惑。
第六總觀
樓中天樂。贊佛法僧。寶樹地池。 一念圓成。
第七座觀
大蓮華座。百寶嚴飾。微妙難思。 法藏願力。
第八像觀
托像凝真。見真忘像。三聖炳然。 尚名粗想。
第九佛觀
觀佛相好。一經宗要。三昧現前。 始知深妙。
十觀音觀
光臨五道。佛立頂冠。聞名獲福。 何況諦觀。
十一勢至觀
光通諸佛。力救群苦。頂瓶盛光。 普現佛土。
【現代漢語翻譯】 現代漢語譯本 凡夫雖然造作各種各樣的惡業，但只要在落日池邊曾經想過觀想凈土， 那麼唸佛的名號就是往生凈土的因，應當知道往生凈土並非容易，也並非很難。
十六觀頌
大智律師元照
靈山眾會
釋迦牟尼佛在靈鷲山（Grdhrakuta）的法會上。 耆阇山（Grdhrakuta）隱沒，佛陀從王宮中顯現。事情完畢后，佛陀返回。 阿難（Ananda）重新講述此事。
韋提請法
韋提希夫人（Vaidehi）被禁閉在深宮之中，卻發起求生凈土的大事。 處在濁惡世界的眾生，如今因此而受到佛的恩賜。
第一日觀
觀想落日像懸掛的鼓一樣。由此出生死輪迴的道路。 在十二個時辰中，都要將心念集中在一處。
第二水觀
觀想大水澄清，凝結成冰。這象徵著琉璃寶地， 內外都晶瑩透徹。
第三地觀
在琉璃地上，有各種莊嚴的景象。清楚地看見並分別這些景象， 可以消除疑惑，破除障礙。
第四樹觀
觀想排列成行的樹有七重，有珠網和華麗的宮殿。清涼的樹陰垂下來遍佈四方， 景象美妙到了無窮無盡的地步。
第五池觀
觀想八功德水池，呈現七種寶物的奇妙色彩。蓮花盛開，鳥兒鳴叫， 洗滌清除各種煩惱和迷惑。
第六總觀
觀想樓閣中有天上的音樂，讚頌佛、法、僧三寶。寶樹和水池， 在一念之間全部圓滿成就。
第七座觀
觀想巨大的蓮花座，用各種寶物莊嚴裝飾。微妙難以思議， 這是阿彌陀佛（Amitabha）的法藏願力。
第八像觀
觀想佛像而專注于真實，見到真實而忘卻佛像。阿彌陀佛（Amitabha）、觀世音菩薩（Avalokitesvara）、大勢至菩薩（Mahasthamaprapta）三聖顯現， 但還只能稱作粗略的觀想。
第九佛觀
觀想佛的相好光明，是《觀無量壽經》（Amitayurdhyana Sutra）的宗旨要點。當三昧現前時， 才能真正知道其中的深刻奧妙。
第十觀音觀
觀世音菩薩（Avalokitesvara）的光明照臨五道眾生。阿彌陀佛（Amitabha）站立在觀世音菩薩（Avalokitesvara）的頭頂上。聽到觀世音菩薩（Avalokitesvara）的名號就能獲得福報， 更何況是認真地觀想呢。
第十一勢至觀
大勢至菩薩（Mahasthamaprapta）的光明與諸佛相通，他的力量能救度眾生的苦難。頭頂上的寶瓶盛著光明， 普遍顯現各個佛國凈土。
【English Translation】 English version Though ordinary beings create various kinds of karma, If they have ever contemplated by the setting sun near the pond, Then reciting the Buddha's name is the cause for rebirth in the Pure Land. One should know that rebirth in the Pure Land is neither easy nor difficult.
Hymn on the Sixteen Contemplations
Lawyer Yuanzhao of Great Wisdom
Assembly on Vulture Peak
Shakyamuni Buddha at the Dharma assembly on Grdhrakuta (Vulture Peak). Grdhrakuta (Vulture Peak) disappears, and the Buddha appears from the royal palace. After the event, the Buddha returns. Ananda (Ananda) recounts this event.
Vaidehi's Request for Dharma
Vaidehi (Vaidehi) is confined in the deep palace, yet initiates the great matter of seeking rebirth in the Pure Land. Beings in the turbid and evil world now receive the Buddha's grace because of this.
First Contemplation of the Sun
Contemplate the setting sun like a suspended drum. From this, one escapes the path of birth and death. In the twelve periods of the day, one should concentrate the mind in one place.
Second Contemplation of Water
Contemplate the clear water, congealing into ice. This symbolizes the lapis lazuli ground, Which is clear and transparent inside and out.
Third Contemplation of the Ground
On the lapis lazuli ground, there are various adorned appearances. Clearly seeing and distinguishing these appearances, Can eliminate doubts and break through obstacles.
Fourth Contemplation of the Trees
Contemplate the rows of trees in seven layers, with jeweled nets and splendid palaces. Cool shade hangs down and spreads everywhere, The scene is wonderfully boundless.
Fifth Contemplation of the Ponds
Contemplate the ponds of eight meritorious waters, displaying the wonderful colors of seven treasures. Lotuses bloom, birds sing, Washing away and clearing away various afflictions and delusions.
Sixth Contemplation of the Totality
Contemplate the heavenly music in the pavilions, praising the Buddha, Dharma, and Sangha. The jeweled trees and ponds, Are all perfectly accomplished in a single thought.
Seventh Contemplation of the Seat
Contemplate the great lotus seat, adorned with various treasures. Wonderfully inconceivable, This is the Dharma-treasury vow power of Amitabha (Amitabha).
Eighth Contemplation of the Image
Contemplate the Buddha image and focus on the truth, seeing the truth and forgetting the image. Amitabha (Amitabha), Avalokitesvara (Avalokitesvara), and Mahasthamaprapta (Mahasthamaprapta) appear, But this can only be called a rough contemplation.
Ninth Contemplation of the Buddha
Contemplating the Buddha's excellent marks and light is the essential point of the Amitayurdhyana Sutra (Amitayurdhyana Sutra). When samadhi manifests, One can truly know the profound mystery within.
Tenth Contemplation of Avalokitesvara
Avalokitesvara's (Avalokitesvara) light shines upon beings in the five paths. Amitabha (Amitabha) stands on Avalokitesvara's (Avalokitesvara) head. Hearing Avalokitesvara's (Avalokitesvara) name brings blessings, How much more so by earnestly contemplating him.
Eleventh Contemplation of Mahasthamaprapta
Mahasthamaprapta's (Mahasthamaprapta) light connects with all Buddhas, and his power saves beings from suffering. The jeweled vase on his head contains light, Universally manifesting all Buddha lands.
十二普觀
趺坐蓮中。蓮華開合。依正莊嚴。 一切俱攝。
十三雜觀
卓乎池上。一丈六像。變現大小。 了無定相。
十四
上品上生
三心圓發。諦理深明。金臺隨往。 即證無生。
上品中生
達諸法空。了無驚動。有愿即生。 不必讀誦。
上品下生
但發道心。未窮妙理。到彼開明。 獲菩提記。
十五
中品上生
諸戒久持。往生如願。聞說苦空。 得阿羅漢。
中品中生
一日一夜。奉戒愿求。蓮開見佛。 即預聖流。
中品下生
孝友仁慈。知識開悟。遇二菩薩。 聞法得度。
十六
下品上生
生平積惡。死遇良師。一稱佛號。 生蓮華池。
下品中生
毀戒業深。獄火俱至。聞法迴心。 眾聖迎去。
下品下生
十惡五逆。臨終苦逼。教稱十念。 華開金色。
勸化徑路修行頌
京師比丘善導
漸漸雞皮鶴髮 看看行步躘蹱 假饒金玉滿堂 誰免衰殘老病 任汝千般快樂 無常終是到來 唯有徑路修行 但念阿彌陀佛
勸唸佛頌
慈覺禪師宗賾
三界炎炎如火
【現代漢語翻譯】 現代漢語譯本 十二普觀
結跏趺坐于蓮花之中，蓮花開放閉合，依報和正報都莊嚴美好，一切都包含在其中。
十三雜觀
高高地站立在水池之上，呈現一丈六尺高的佛像，變現出大小不同的形態，完全沒有固定的相狀。
十四
上品上生
三種心（至誠心、深心、迴向發願心）圓滿生起，對真諦的道理深刻明瞭，隨著金臺前往西方極樂世界，立即證得無生法忍。
上品中生
通達諸法皆空的道理，心中了無驚慌動搖，只要有往生的願望就能往生，不必誦讀經典。
上品下生
只是發起求道之心，尚未窮盡微妙的義理，到達西方極樂世界后自然開悟明瞭，獲得佛陀授記。
十五
中品上生
長久以來持守戒律，往生西方極樂世界如所愿，聽聞宣說苦、空的道理，證得阿羅漢果位。
中品中生
僅僅一日一夜，奉持戒律併發愿往生，蓮花開放見到佛陀，立即加入聖者的行列。
中品下生
對父母孝順友愛，待人仁慈，通過善知識的開導而覺悟，遇到兩位菩薩，聽聞佛法而得到解脫。
十六
下品上生
平生積累惡業，臨終遇到善知識，僅僅稱念一聲佛號，便往生到蓮花池中。
下品中生
毀犯戒律罪業深重，地獄之火即將到來，聽聞佛法后回心轉意，眾多聖眾前來迎接。
下品下生
造作十惡業和五逆罪，臨終時痛苦逼迫，被教導稱念十聲佛號，蓮花開放，放出金色光芒。
勸化徑路修行頌
京師比丘 善導（Shandao）
漸漸地面板鬆弛如雞皮，頭髮斑白如鶴羽，看看走路也變得蹣跚不穩。 縱然金銀珠寶堆滿廳堂，誰能免除衰老病殘的命運？ 任憑你千般快樂享受，無常終究會到來。 唯有走上這條直接的修行道路，一心念誦阿彌陀佛（Amitabha Buddha）。
勸唸佛頌
慈覺禪師 宗賾（Zongze）
三界（Three Realms）如火一般燃燒
【English Translation】 English version Twelve Universal Contemplations
Sitting in the lotus posture within a lotus flower. The lotus opens and closes. The environment and the being are adorned and magnificent. Everything is included.
Thirteen Miscellaneous Contemplations
Standing tall above the pond, a sixteen-foot image appears. It manifests in various sizes, without any fixed form.
Fourteen
Superior Grade of the Superior Level
The three minds (sincere mind, deep mind, and the mind of dedicating merit with aspiration) are fully awakened. The profound truth is deeply understood. Following the golden dais, one immediately attains non-origination.
Superior Grade of the Middle Level
Understanding that all dharmas are empty, without any fear or disturbance. With the aspiration to be reborn, one can be reborn without needing to recite scriptures.
Superior Grade of the Lower Level
Simply arousing the mind of enlightenment, without fully comprehending the subtle principles. Upon arriving there, one will awaken and understand, receiving the prediction of Buddhahood.
Fifteen
Middle Grade of the Superior Level
Having upheld the precepts for a long time, rebirth is attained as wished. Upon hearing the teachings of suffering and emptiness, one attains the state of Arhat.
Middle Grade of the Middle Level
For just one day and one night, observing the precepts and making vows. When the lotus opens, one sees the Buddha and immediately joins the stream of sages.
Middle Grade of the Lower Level
Filial piety, fraternal love, and kindness. Awakened by a knowledgeable teacher. Meeting two Bodhisattvas, one hears the Dharma and attains liberation.
Sixteen
Lower Grade of the Superior Level
Having accumulated evil deeds throughout life, one encounters a virtuous teacher at the time of death. By reciting the Buddha's name once, one is born in the lotus pond.
Lower Grade of the Middle Level
Having broken precepts and accumulated deep karma, the fires of hell approach. Upon hearing the Dharma, one repents, and the assembly of saints welcomes one away.
Lower Grade of the Lower Level
Committing the ten evil deeds and the five rebellious acts, suffering presses at the time of death. One is taught to recite the ten recitations. The lotus opens, emitting golden light.
A Song Encouraging the Direct Path of Practice
Bhikkhu Shandao (Shandao) of the Capital
Gradually, the skin becomes like chicken skin, and the hair turns white like crane feathers. Look, walking becomes unsteady and faltering. Even if gold and jade fill the halls, who can avoid the decline of old age and sickness? No matter how much happiness you enjoy, impermanence will ultimately arrive. Only by taking this direct path of practice, simply recite Amitabha Buddha (Amitabha Buddha).
A Song Encouraging Mindfulness of the Buddha
Chan Master Zongze (Zongze) of Cijue
The Three Realms (Three Realms) are blazing like fire
聚 道人未是安身處 蓮華勝友待多時 收拾身心好歸去 目想心存望聖儀 直須唸唸勿生疑 他年凈土華門處 記取娑婆唸佛時 極樂不離真法界 彌陀即是自心王 眉間毫相無方所 露柱燈籠亦放光 懇修齋戒莫因循 千聖同開唸佛門 一旦功成歸凈土 白毫光裹奉慈尊
西方凈土頌
同前
西方多樂事 浩劫杳難宣 壽量曾無盡 光明豈有邊 道風吹綠蕙 定水發紅蓮 海會朝宗處 天華落座前 海眾咸清凈 菩提道易成 心心皆正念 物物契真乘 性地琉璃瑩 圓音眾鳥鳴 會須登覺岸 莫遣隨疑城 足蹈無憂地 身居不老鄉 六時朝聖主 清旦詣他方 寶殿隨身去 天華遍剎香 歸來還本住 禪悅味何長 莫謂西方遠 西方在目前 雖然過十萬 曾不離三千 唸佛才開口 華池已種蓮 信心如不退 決定禮金仙 池凝功德水 風動管絃音 羅網幔空界 樓臺映寶林 六根常合道 萬境了唯心 不是人難到 都緣信未深 行業分三輩 蓮華共一池 既然登極樂 決定獲阿難 障盡舒光日 心開見佛時 箇中無限樂 同道者方知 極樂真如理 彌陀智
【現代漢語翻譯】 現代漢語譯本 聚首修行之處並非最終的歸宿之地。 與蓮華（Lianhua，蓮花）般的殊勝道友相待已久，現在應該收拾身心，準備迴歸。 用眼睛觀想，用心憶念，仰望聖者的儀容，務必念念不忘，不要產生任何懷疑。 將來在凈土世界的華門之處，要記住在娑婆世界唸佛的時刻。 極樂世界不離真如法界，阿彌陀佛（Amituo Fo）就是自己的心王。 眉間白毫相的光芒沒有固定的處所，即使是露柱和燈籠也能放出光明。 懇切地修持齋戒，不要因循拖延，十方諸佛共同開啟唸佛法門。 一旦功德圓滿，迴歸凈土，就在白毫光中侍奉慈悲的佛陀。
西方凈土頌
（同前）
西方世界充滿快樂之事，經歷無數劫也難以宣說完畢。 佛的壽命沒有窮盡，光明也沒有邊際。 道風吹拂著綠色的蕙草，禪定的水中生出紅色的蓮花。 來自各方的聖眾匯聚一處朝拜，天上的花朵飄落在座位前。 海會中的大眾都清凈無染，菩提道很容易成就。 每個念頭都是正念，每件事物都與真乘相契合。 自性的心地像琉璃一樣晶瑩剔透，圓滿的聲音引來各種鳥兒鳴叫。 應當儘快登上覺悟的彼岸，不要讓自己迷失在疑惑的城池中。 雙腳踏在沒有憂愁的土地上，身處沒有衰老的家鄉。 一天六時朝拜聖主，清晨前往其他世界。 珍寶的殿堂隨著自身移動，天上的花朵散發著遍滿佛剎的香氣。 迴歸后仍然安住于本來的居所，禪悅的滋味是多麼長久啊。 不要說西方極樂世界遙遠，西方極樂世界就在眼前。 雖然要經過十萬億佛土，但實際上從未離開過這個三千大千世界。 唸佛的聲音才剛剛發出，在蓮花池中就已經種下了蓮花。 如果信心堅定不退轉，必定能夠禮拜阿彌陀佛。 池水凝聚著功德，微風吹動著管絃樂器的聲音。 羅網和帷幔遍佈虛空，樓臺倒映在珍寶的樹林中。 六根時常與道相合，萬千境界都明瞭只是心的顯現。 不是說難以到達西方極樂世界，都是因為信心不夠堅定。 根據修行行業的不同分為上中下三輩，但都在同一個蓮花池中。 既然已經登上了極樂世界，必定能夠獲得阿難（Anan）尊者的授記。 當業障消盡，光明就會照耀；當心開啟時，就能見到佛。 其中的快樂是無限的，只有同道的人才能體會。 極樂世界就是真如實相的道理，阿彌陀佛就是智慧的化身。
【English Translation】 English version Gathering for practice is not the ultimate place of rest. Waiting for virtuous friends like the lotus flower (Lianhua) has been a long time; now it's time to tidy up body and mind and prepare to return. Visualize with your eyes, remember with your heart, look up to the appearance of the sage, and be mindful without any doubt. In the future, at the lotus gate in the Pure Land, remember the time of reciting the Buddha's name in the Saha world. The Pure Land of Ultimate Bliss is not apart from the realm of true reality; Amitabha Buddha (Amituo Fo) is the king of one's own mind. The light of the white hair mark between the eyebrows has no fixed place; even the pillar and the lantern can emit light. Earnestly practice abstinence and precepts, do not procrastinate, and the Buddhas of the ten directions jointly open the door of reciting the Buddha's name. Once merits are completed and you return to the Pure Land, you will serve the compassionate Buddha in the light of the white hair mark.
Ode to the Western Pure Land
(Same as above)
The Western world is full of joyful things, which are difficult to describe even after countless eons. The Buddha's lifespan is endless, and the light has no boundaries. The wind of the Dharma blows the green orchids, and red lotuses bloom in the water of meditation. Saints from all directions gather to worship, and heavenly flowers fall before the seats. The assembly in the sea is pure and undefiled, and the Bodhi path is easy to achieve. Every thought is a right thought, and everything is in harmony with the true vehicle. The nature of the mind is as clear as crystal, and the perfect sound attracts various birds to sing. You should ascend to the shore of enlightenment as soon as possible, and do not let yourself be lost in the city of doubt. Your feet tread on the land without sorrow, and your body dwells in the land without aging. Worship the holy lord six times a day, and go to other worlds in the early morning. The treasure palace moves with you, and heavenly flowers spread fragrance throughout the Buddha lands. After returning, you still dwell in your original abode, and the taste of Chan joy is so long-lasting. Do not say that the Western Pure Land is far away; the Western Pure Land is right before your eyes. Although it is necessary to pass through hundreds of thousands of billions of Buddha lands, in reality, you have never left this three thousand great thousand world. As soon as the sound of reciting the Buddha's name is uttered, lotuses have already been planted in the lotus pond. If your faith is firm and does not retreat, you will surely be able to worship Amitabha Buddha. The pond water condenses merits, and the breeze moves the sound of wind and stringed instruments. Nets and curtains cover the void, and pavilions are reflected in the precious forests. The six senses are always in harmony with the Tao, and all realms are understood to be manifestations of the mind. It is not that it is difficult to reach the Western Pure Land, but that faith is not deep enough. According to the different practices, they are divided into the upper, middle, and lower grades, but they are all in the same lotus pond. Since you have already ascended to the Pure Land of Ultimate Bliss, you will surely receive the prediction of Ananda (Anan). When karmic obstacles are eliminated, light will shine; when the mind opens, you will see the Buddha. The joy within is infinite, and only those who share the same path can understand. The Pure Land of Ultimate Bliss is the principle of true reality, and Amitabha Buddha is the embodiment of wisdom.
慧光 迷時沈此土 悟即往西方 浩浩輪迴息 迢迢壽命長 信根才一念 心地已清涼 信重終須往 疑多未可知 凈心憑一念 功行越僧祇 便列阿惟位 還將補處齊 進修宜勇猛 不必待多時 人問禪家者 宗門萬事忘 既能超極樂 何必往西方 卻聽禪家語 西方是本鄉 馬鳴親訓誨 龍樹亦稱揚 莫話娑婆苦 娑婆苦殺人 貪嗔癡亂意 皮肉血為身 羅剎怨憎窟 無明陰入村 會須登極樂 歸路莫因循 莫話娑婆苦 娑婆苦最深 邪魔常作伴 疾病每相侵 聲色妖淫地 禪那淡泊心 會須登極樂 歸路莫沉吟 莫話娑婆苦 令人涕淚交 三災輪內轉 五痛火中燒 鶴樹光長掩 龍華會正遙 會須登極樂 歸路莫辭勞 莫話娑婆苦 韋提白世尊 劫逢煩惱濁 兒號未生冤 調達心何逆 瓶沙恨莫論 會須登極樂 此惡未嘗聞
觀佛三昧頌
樝庵法師有嚴
若人愿得生安養 智者令人修觀想 彌陀真身難以觀 初心且觀雕畫像 想成相起心眼開 黃金色身如指掌 一念橫截五惡道 誰謂無人令易往
勸唸佛頌
慈受禪師懷深
萬人同志念彌陀
【現代漢語翻譯】 現代漢語譯本 慧光 迷惑時沉淪於此土（指娑婆世界），覺悟時便往生西方極樂世界。 浩大的輪迴得以止息，遙遠的壽命得以綿長。 信心的根基才生起一念，心地已經清凈涼爽。 深信不疑最終必定往生，疑慮重重則難以預料。 以清凈心憑藉一念，功德修行超越無數僧祇（梵語，意為大數）。 便可位列阿惟越致（梵語，意為不退轉菩薩），還將與補處菩薩（指彌勒菩薩）齊等。 精進修行應當勇猛，不必等待太長時間。 有人問禪宗修行者，宗門講究萬事皆忘。 既然能夠超越極樂世界，何必還要往生西方？ 卻聽禪宗修行者說，西方極樂世界才是真正的故鄉。 馬鳴菩薩親自訓誨，龍樹菩薩也極力稱揚。 不要再說娑婆世界的苦，娑婆世界的苦會害死人。 貪婪、嗔恨、愚癡擾亂心意，皮肉血構成身體。 這裡是羅剎（惡鬼）怨恨憎惡的巢穴，無明（佛教術語，指對事物真相的迷惑）陰暗籠罩的村落。 一定要登上極樂世界，迴歸之路不要猶豫不決。 不要再說娑婆世界的苦，娑婆世界的苦最為深重。 邪魔外道常常作伴，疾病災禍經常侵擾。 這裡是聲色犬馬、妖艷淫蕩之地，而禪定需要的是淡泊寧靜的心。 一定要登上極樂世界，迴歸之路不要沉吟不語。 不要再說娑婆世界的苦，令人涕淚交流。 三災（指水災、火災、風災）在輪迴中轉動，五痛（指生、老、病、死、怨憎會）如在火中焚燒。 佛陀涅槃的鶴樹之光長久掩蓋，彌勒菩薩龍華樹下的聚會還很遙遠。 一定要登上極樂世界，迴歸之路不要怕辛苦勞累。 不要再說娑婆世界的苦，韋提希夫人向世尊（指釋迦牟尼佛）傾訴。 劫難之時正逢煩惱污濁，孩子哭號是為未出生的冤屈。 提婆達多（佛陀的堂弟，後背叛佛陀）的心是多麼的悖逆，頻婆娑羅王（古印度國王，曾被兒子囚禁）的怨恨就不要再說了。 一定要登上極樂世界，這樣的罪惡前所未聞。 觀佛三昧頌 樝庵法師有嚴 如果有人願意往生安養（指極樂世界），智者會教人修習觀想。 阿彌陀佛的真身難以觀想，初學者可以先觀想雕塑的畫像。 觀想成功，佛像顯現，心眼開啟，黃金色的佛身如在指掌之中。 一念之間便可橫截五惡道（地獄、餓鬼、畜生、阿修羅、人），誰說沒有人能輕易往生？ 勸唸佛頌 慈受禪師懷深 萬人同心唸誦阿彌陀佛。
【English Translation】 English version Wisdom Light When deluded, one sinks in this land (referring to the Saha world); when enlightened, one goes to the Western Pure Land. The vast cycle of reincarnation ceases, and the distant lifespan becomes long. The root of faith arises with just one thought, and the mind is already pure and cool. Deep faith will surely lead to rebirth, but much doubt makes it unpredictable. With a pure mind relying on one thought, meritorious practice surpasses countless kalpas (Sanskrit, meaning a great number). One can be ranked among the Avaivartika (Sanskrit, meaning non-regressing Bodhisattvas), and will also be equal to the Bodhisattvas awaiting Buddhahood (referring to Maitreya Bodhisattva). Diligent practice should be vigorous, without waiting for too long. Someone asks Zen practitioners, the Zen school emphasizes forgetting everything. Since one can transcend the Land of Ultimate Bliss, why bother going to the West? But listen to the words of Zen practitioners, the Western Pure Land is the true homeland. Bodhisattva Ashvaghosa personally taught, and Bodhisattva Nagarjuna also praised it greatly. Do not talk about the suffering of the Saha world, the suffering of the Saha world will kill people. Greed, hatred, and delusion disturb the mind, and flesh and blood form the body. This is the lair of Rakshasas (evil spirits) with resentment and hatred, and the village shrouded in the darkness of ignorance (Buddhist term, referring to delusion about the truth of things). One must ascend to the Land of Ultimate Bliss, and do not hesitate on the path of return. Do not talk about the suffering of the Saha world, the suffering of the Saha world is the deepest. Demons and heretics often accompany, and diseases and disasters frequently invade. This is a place of sensual pleasures and licentiousness, while meditation requires a tranquil mind. One must ascend to the Land of Ultimate Bliss, and do not murmur on the path of return. Do not talk about the suffering of the Saha world, causing tears to flow. The three calamities (referring to flood, fire, and wind) revolve in reincarnation, and the five pains (referring to birth, old age, sickness, death, and being with those one hates) are like burning in fire. The light of the twin Sala trees where the Buddha entered Nirvana is long obscured, and the assembly under the Dragon Flower Tree of Maitreya Bodhisattva is still far away. One must ascend to the Land of Ultimate Bliss, and do not be afraid of hardship on the path of return. Do not talk about the suffering of the Saha world, Queen Vaidehi confided to the World-Honored One (referring to Shakyamuni Buddha). In times of calamity, one encounters the turbidity of afflictions, and children cry for the injustice of being unborn. How rebellious is the mind of Devadatta (Buddha's cousin, who later betrayed the Buddha), and do not discuss the resentment of King Bimbisara (ancient Indian king, who was imprisoned by his son). One must ascend to the Land of Ultimate Bliss, such evil has never been heard of. Ode to the Samadhi of Contemplating the Buddha By Dharma Master Youyan of Zha'an If someone wishes to be reborn in the Land of Peace and Nourishment (referring to the Land of Ultimate Bliss), the wise will teach them to practice contemplation. The true form of Amitabha Buddha is difficult to contemplate, beginners can first contemplate the sculpted image. When contemplation is successful, the Buddha image appears, the mind's eye opens, and the golden-colored Buddha body is as if in the palm of one's hand. In a single thought, one can cut across the five evil paths (hell, hungry ghosts, animals, asuras, humans), who says that no one can be easily reborn? Ode to Encouraging Mindfulness of the Buddha By Zen Master Huaixin of Cishou Ten thousand people wholeheartedly recite Amitabha Buddha.
眾力相成願力多 一朵蓮開親見佛 方知凈土勝娑婆 樹林水鳥各宣揚 寶網金臺盡道場 會得鐘鳴並鼓響 彌陀觸處放毫光 鬢髮看看染雪霜 心猿意馬尚顛狂 一朝掩目空歸去 始信泥犁歲月長 業報差殊事不同 勞生無地出樊籠 欲知自性彌陀佛 在汝朝昏一念中 眾生苦海業坑深 不信因緣久溺沈 聞得又聲方唸佛 始知妻子老婆心 不是山僧說是非 修行魔事要君知 直須急峭草鞋底 透過娑婆五欲池
示陳行婆頌(並序)
慈辯法從師諫
行婆見師。師問修行許久。婆稱修行多年。師問曾見阿難。婆稱多見善知識。師問如何指示。答曰。直截根源。也不看經。也不念佛。師云。錯了也因為說法。婆既信服。遂示以二頌。
直截根源不用修 算來此語少來由 會須把本逃生死 唸唸彌陀勿外求 唸佛看經是本程 須信從來水是冰 但向根源深體究 聲聲提起甚分明
勸修凈業頌
大智律師元照
聞說西方最易求 萬緣從此一時休 輪珠疊足圓蒲上 只與彌陀作底頭 聽教參禪逐外尋 未嘗回首一沉吟 眼光將落前程暗 始信平生錯用心
化導唸佛頌
清照律師慧亨
【現代漢語翻譯】 現代漢語譯本 眾人合力，願力就更加強大。 一旦蓮花盛開，就能親眼見到佛陀（Buddha）。 這時才明白，極樂凈土（Pure Land）勝過娑婆世界（Saha World）。 樹林、流水、飛鳥都在各自宣揚佛法。 珍寶羅網、黃金蓮臺，處處都是道場（Bodhimanda）。 領會了鐘聲和鼓聲的真諦， 阿彌陀佛（Amitabha）處處都在放射光芒。 看看鬢髮漸漸染上雪霜， 心猿意馬仍然狂奔不止。 一旦閉上眼睛，空空地離去， 才相信地獄（Naraka）的歲月漫長。 業報（Karma）的差別導致遭遇不同， 勞碌一生，也找不到脫離樊籠的出路。 想要知道自性就是彌陀佛， 就在你早晚的每一個念頭之中。 眾生在苦海中，業力深重， 不相信因果，長久地沉溺其中。 聽到唸佛的聲音才開始唸佛， 才知道妻子兒女都是牽掛。 我不是在說人是非， 修行中的魔事要讓你們知道。 必須趕緊加固草鞋底， 穿透娑婆世界的五欲之池。
示陳行婆頌（並序）
慈辯法從師諫
行婆拜見禪師。禪師問她修行多久了。行婆說修行多年。禪師問她是否見過阿難（Ananda）。行婆說見過很多善知識。禪師問她如何指示。她回答說：『直截根源，也不看經，也不念佛。』禪師說：『錯了。』因為說法。行婆既已信服，於是禪師向她展示了兩首偈頌。
直截根源不用修， 算來此語少來由。 會須把本逃生死， 唸唸彌陀勿外求。 唸佛看經是本程， 須信從來水是冰。 但向根源深體究， 聲聲提起甚分明。
勸修凈業頌
大智律師元照
聽說西方凈土最容易往生， 萬種塵緣從此一時放下。 撥動念珠，雙腿盤坐在蒲團上， 只是與阿彌陀佛相對低頭。 聽經、學禪，向外尋求， 不曾回頭反思片刻。 眼光將要隕落，前程一片黑暗， 才相信平生都用錯了心。
化導唸佛頌
清照律師慧亨
【English Translation】 English version When everyone contributes their strength, the power of vows becomes greater. Once a lotus flower blooms, one can personally see the Buddha (Buddha). Only then will you realize that the Pure Land (Pure Land) surpasses the Saha World (Saha World). The forests, flowing water, and flying birds are all proclaiming the Dharma. Jeweled nets and golden platforms are all Bodhimandas (Bodhimanda). Comprehending the true meaning of the bell and drum sounds, Amitabha (Amitabha) is radiating light everywhere. Look at the hair gradually turning to snow and frost, The restless mind and wandering thoughts are still running wild. Once you close your eyes and depart empty-handed, You will then believe that the years in hell (Naraka) are long. The differences in karmic retribution (Karma) lead to different experiences, Toiling through life, there is no way to escape the cage. If you want to know that your self-nature is Amitabha Buddha, It is in every thought you have, morning and evening. Sentient beings are in the sea of suffering, with deep karmic pits, Not believing in cause and effect, they sink for a long time. Only when they hear the sound of chanting Buddha's name do they start to chant, Only then do they realize that wives and children are all attachments. I am not speaking ill of others, The demonic obstacles in cultivation should be known to you. You must quickly reinforce the soles of your straw sandals, And pass through the pool of the five desires of the Saha world.
Verse for Laywoman Chen Xing (with Preface)
Compassionate Eloquence and Dharma from Teacher's Advice
Laywoman Xing visited the Master. The Master asked how long she had been practicing. The Laywoman said she had been practicing for many years. The Master asked if she had seen Ananda (Ananda). The Laywoman said she had seen many good teachers. The Master asked how they instructed her. She replied, 'Directly pointing to the root source, neither reading scriptures nor chanting Buddha's name.' The Master said, 'That's wrong.' Because of the explanation. The Laywoman was convinced, so the Master showed her two verses.
Directly pointing to the root source, no need for cultivation, Upon calculation, these words have little basis. You must grasp the root to escape birth and death, Every thought should be of Amitabha, do not seek externally. Chanting Buddha's name and reading scriptures are the fundamental path, You must believe that water has always been ice. But deeply investigate the root source, Every utterance is exceedingly clear.
Verse Encouraging the Cultivation of Pure Land Practice
Lawyer Da Zhi Yuan Zhao
Having heard that the Western Pure Land is easiest to reach, All myriad conditions cease at once from here. Turning the prayer beads, legs crossed on the cushion, Just bowing the head to Amitabha. Listening to teachings and practicing Chan, seeking externally, Never turning back to reflect for a moment. The light of the eyes is about to fall, the future is dark, Only then do you believe that you have been using your mind wrongly all your life.
Verse for Transforming and Guiding the Recitation of Buddha's Name
Lawyer Qing Zhao Hui Heng
釋迦如實贊西方 依正超倫意已彰 信愿持名無別想 聲聲心住白毫光 塵劫熏成功德身 無邊光壽立嘉名 由茲佛佛皆稱讚 我等如何不舉聲 四字鴻名金口宣 功成唯在我心堅 神方簡易真希有 一捝忻然處寶蓮
唸佛心要頌(並序)
草菴法師道因
釋迦如來說。阿彌陀佛是法界身。天臺智者又言。實相為體。憑茲二說。以為心要。則十萬億剎。若臨明鏡矣。聊成拙頌。自印其心。或有知音能隨喜否。
無邊剎海海涵空 海空全是蓮華宮 蓮宮周遍遍空海 空海獨露彌陀容 阿彌陀佛不生滅 難覓難拈水中月 絕非離句如是身 如是感通如是說 我與彌陀本不二 妄覺潛生忽成異 從今掃盡空有塵 父子天然兩相值 誓修三福勤六念 身口意業無瑕玷 我今以此念彌陀 不見彌陀終不厭
雕彌陀香像頌(並序)
解空法師可觀
四明湖西。有崇教受業梵勤行人。夙願力故。來入延慶觀堂。行普賢懺。誦法華經。暗中摩頂自不知覺。以此迴向西方。增長唸佛三昧。雕紫檀香阿彌陀佛。如水中月了不可得。求老竹庵。為作證明。別無拈出。只這個是。
白玉明毫唯我心 紫金光相即我性 光相一時不
【現代漢語翻譯】 現代漢語譯本 讚頌釋迦牟尼佛真實不虛地讚歎西方極樂世界，其莊嚴與殊勝超越了一切世間境界，此意已經彰顯。 堅定信愿，一心持念阿彌陀佛（Amitabha Buddha）的名號，心中不要有其他的雜念妄想，每一聲佛號都要讓心安住在阿彌陀佛眉間白毫（urna）放出的光明之中。 阿彌陀佛經過無數劫的熏修，功德圓滿成就了佛身，以無量的光明和壽命而立下嘉名。 因為這個緣故，十方諸佛都稱揚讚歎阿彌陀佛，我們怎麼能不一起出聲稱念佛名呢？ 阿彌陀佛這四個字的洪名，是釋迦牟尼佛（Sakyamuni Buddha）金口宣說的，往產生就與否，全在於我們內心是否堅定。 這個往生凈土的法門，是如此簡單容易，真是稀有難得，一旦信受奉行，就能歡欣踴躍地坐在寶蓮花之中。
唸佛心要頌（並序）
草菴法師道因
釋迦如來（Sakyamuni Buddha）說，阿彌陀佛（Amitabha Buddha）是法界身。天臺智者（Tiantai Zhi Zhe）又說，實相為體。憑藉這兩種說法，作爲念佛的心要。那麼西方極樂世界十萬億佛剎，就好像在明鏡中顯現一樣。姑且寫成這首粗陋的頌，來印證我的心。或許有知音能夠隨喜讚歎嗎？
無邊的剎土如大海般廣大，大海包容著虛空，整個海空都是蓮華宮殿。 蓮華宮殿周遍于整個虛空大海，虛空大海中唯獨顯露出阿彌陀佛（Amitabha Buddha）的容貌。 阿彌陀佛（Amitabha Buddha）是不生不滅的，如同水中月一樣難以尋覓，難以捉摸。 阿彌陀佛絕不是離開一切言語概念所能描述的，只能說是這樣感應，這樣宣說。 我與阿彌陀佛（Amitabha Buddha）本來就沒有分別，只是因為妄想覺悟潛生，忽然產生了差異。 從今以後，我要掃除一切空和有的塵埃，父子（比喻佛與眾生）自然會相遇。 我發誓要修習三福，勤修六念，使身口意三業沒有瑕疵。 我現在用這樣的心來念阿彌陀佛（Amitabha Buddha），如果不見阿彌陀佛，我終不厭倦。
雕彌陀香像頌（並序）
解空法師可觀
四明湖西，有崇教受業的梵勤行人，因為宿世的願力，來到延慶觀堂，修普賢懺，誦法華經，在暗中摩頂自己也不知道。以此迴向西方極樂世界，增長唸佛三昧。雕刻紫檀香阿彌陀佛（Amitabha Buddha）像，如同水中月一樣了不可得。請求老竹庵為他作證明。別無其他可說，只是這個就是。
阿彌陀佛（Amitabha Buddha）白玉般的眉間白毫（urna），就是我的真心，紫金色的光明相好，就是我的自性。 光明和相好一時顯現，
【English Translation】 English version Praising Sakyamuni Buddha (Sakyamuni Buddha) truthfully praises the Western Pure Land, its solemnity and excellence surpassing all worldly realms, this meaning has already been revealed. With firm faith and vows, single-mindedly recite the name of Amitabha Buddha (Amitabha Buddha), without other distracting thoughts in your mind, let each recitation settle your mind in the light emitted from the urna between Amitabha Buddha's eyebrows. Amitabha Buddha (Amitabha Buddha), after countless kalpas of cultivation, has perfected his merits and achieved the Buddha body, establishing a beautiful name with immeasurable light and life. For this reason, all Buddhas in the ten directions praise Amitabha Buddha (Amitabha Buddha), how can we not raise our voices together to recite the Buddha's name? The great name of Amitabha Buddha (Amitabha Buddha), consisting of these four characters, was proclaimed by Sakyamuni Buddha's (Sakyamuni Buddha) golden mouth. Whether or not one achieves rebirth depends entirely on the firmness of our inner mind. This Dharma gate of rebirth in the Pure Land is so simple and easy, truly rare and precious. Once you believe and practice it, you can joyfully sit in the treasure lotus.
A Gatha on the Essentials of Mindfulness of Buddha (with Preface)
By Dharma Master Daoyin of Cao'an
Sakyamuni Buddha (Sakyamuni Buddha) said that Amitabha Buddha (Amitabha Buddha) is the Dharmadhatu body. Tiantai Zhi Zhe (Tiantai Zhi Zhe) also said that reality is the essence. Relying on these two statements as the essentials of mindfulness of Buddha. Then the ten trillion Buddha lands of the Western Pure Land are like appearing in a bright mirror. I have written this crude gatha to verify my mind. Perhaps there are kindred spirits who can rejoice and praise it?
The boundless Buddha lands are as vast as the sea, the sea encompasses the void, and the entire sea and void are the lotus palace. The lotus palace pervades the entire void and sea, and Amitabha Buddha's (Amitabha Buddha) countenance is uniquely revealed in the void and sea. Amitabha Buddha (Amitabha Buddha) is neither born nor dies, like the moon in the water, difficult to find and difficult to grasp. Amitabha Buddha (Amitabha Buddha) can never be described by leaving all verbal concepts, it can only be said that this is how it is felt and how it is spoken. I and Amitabha Buddha (Amitabha Buddha) are originally not different, but because of the arising of delusional awareness, a difference suddenly arises. From now on, I will sweep away all the dust of emptiness and existence, and the father and son (a metaphor for the Buddha and sentient beings) will naturally meet. I vow to cultivate the three blessings and diligently cultivate the six mindfulnesses, so that my body, speech, and mind are without blemish. I now use this mind to recite Amitabha Buddha (Amitabha Buddha), and if I do not see Amitabha Buddha, I will never be tired of it.
A Gatha on Sculpting an Amitabha Buddha Incense Image (with Preface)
By Dharma Master Kekuan of Jiekong
West of Siming Lake, there is a practitioner of diligent conduct who reveres the teachings, because of past vows, he came to Yanqing Guantang to practice the Universal Worthy Repentance and recite the Lotus Sutra. He unknowingly touched the crown of his head in the dark. He dedicates this merit to the Western Pure Land to increase his Samadhi of mindfulness of Buddha. He sculpted a sandalwood Amitabha Buddha (Amitabha Buddha) image, like the moon in the water, unattainable. He asked Lao Zhuan to testify for him. There is nothing else to say, just this is it.
Amitabha Buddha's (Amitabha Buddha) white jade urna between the eyebrows is my true mind, and the golden light and auspicious marks are my self-nature. The light and auspicious marks appear at the same time,
可得 直下無非妙勝定
頌凈土次頌辭世
法鏡講主若愚
空裹千華羅網 夢中七寶華池 踏得西歸地穩 更無一點狐疑
本是無家何處歸 云邊一路正誰知 溪光搖落西山月 正是仙潭夢斷時
稱讚西方
幻住居士任彪
七寶池塘功德水 六時禽鳥法音聲 慈光交絡無魔惱 自在飛行不死生 樓閣莊嚴金界道 蓮華香潔寶光明 華鬘瓔珞相逢者 盡說皆因唸佛生
勸修凈土
桐江法師擇映
苦哉苦哉實苦哉 底事竛竮不肯回 慈父悲思玉堂上 欲傳家業待君來
白蓮凈社
右街鑒義從正
歸去來兮歸去來 西方凈土白蓮開 陣陣香風吹不散 逍遙快樂紫金臺
凈業佛魔
壽安法師良弼
彌陀禮彌陀 步步絕娑婆 佛尚不得佛 魔從何處魔
勸修凈業
昌國宰王存之
世事等一夢 人生誰百年 唸唸彌陀佛 池中結寶蓮
勸世唸佛頌
失作者名
浮世生身事若何 猶如春燕累巢窠 波波役役營家計 不如隨分念彌陀 文章俊辯應高科 朱紫榮身意氣多 官高誰免無常至 不如方便念彌陀 飛槍走射勢難過 駿馬
【現代漢語翻譯】 現代漢語譯本 可得，當下無不是精妙殊勝的禪定。
讚頌凈土，其次是辭世之作。
法鏡講主若愚 空中顯現的千朵花如同羅網交織，夢中呈現七寶構成的華麗蓮池。 穩穩地踏上回歸西方的道路，心中再沒有一絲一毫的狐疑。
本來就沒有家，又從何處迴歸呢？通往雲端的道路，又有誰真正知曉？ 溪水的光影搖曳，映照著西山的月亮，這正是夢斷仙境的時候。
稱讚西方極樂世界
幻住居士任彪 七寶池塘中充滿著具有功德的水，六時（晝夜六個時段）都有禽鳥發出宣揚佛法的聲音。 慈悲的光芒交相輝映，沒有魔的侵擾，可以自在飛行，獲得不死之身。 樓閣莊嚴，通往金界的道路平坦寬闊，蓮花香氣純潔，寶光閃耀。 那些佩戴華鬘瓔珞相逢的人們，都說這一切都是因爲念佛而得生的。
勸勉修行凈土法門
桐江法師擇映 苦啊！苦啊！真是太苦了！到底爲了什麼還在塵世徘徊不肯回頭？ 慈愛的父親在玉堂之上深切思念著你，想要把家業傳給你，等待著你的歸來。
白蓮凈社
右街鑒義從正 回去吧！回去吧！回到西方凈土，那裡有盛開的白蓮。 陣陣香風吹拂，卻吹不散這美景，在那裡可以逍遙快樂地安住在紫金臺上。
凈業中的佛與魔
壽安法師良弼 禮敬彌陀佛，禮敬彌陀佛，每一步都遠離娑婆世界（指我們所處的人世間）。 佛尚且不能執著于佛的形象，魔又從哪裡來施加魔力呢？
勸勉修行凈業
昌國宰王存之 世間的事情就像一場夢，人生又有誰能活到百年？ 念念不忘彌陀佛，在極樂世界的蓮池中結出寶蓮。
勸世唸佛頌
作者佚名 漂浮於世，人身所為何來？就像春天的燕子忙碌地築巢。 奔波勞碌，營營茍茍地經營家計，不如隨緣唸誦彌陀佛。 文章寫得好，辯才無礙，應該能考中高科，身穿朱紫官服，榮耀顯赫，意氣風發。 官位再高，誰又能免除無常的到來？不如用方便法門唸誦彌陀佛。 飛槍走箭，氣勢洶洶，難以抵擋，駿馬
English version Attain, directly, nothing other than wondrous and supreme samadhi (a state of meditative consciousness).
Eulogy to the Pure Land, followed by verses on renouncing the world.
Dharma Master Ruoyu of Fajing Monastery A thousand flowers in the sky like an interwoven net, a jeweled lotus pond in a dream. Steadily treading the path of returning to the West, with not a trace of doubt in the heart.
Originally without a home, where is there to return to? The path to the edge of the clouds, who truly knows? The light of the stream flickers, reflecting the moon over the Western Mountains, this is the moment when the dream of the celestial pool breaks.
Praising the Western Pure Land
Layman Ren Biao of Huanzhu The seven-jeweled pond is filled with water of merit, the birds sing the Dharma at six times of the day (six periods of day and night). Compassionate light interweaves, free from the afflictions of demons, one can fly freely and attain immortal life. The pavilions are magnificent, the path to the Golden Realm is wide and smooth, the lotus flowers are fragrant and pure, radiating precious light. Those who meet, adorned with garlands and necklaces, all say that they were born here because of reciting the Buddha's name.
Admonishing the practice of the Pure Land Dharma
Dharma Master Zexing of Tongjiang Bitter, bitter, truly bitter! Why do you still linger in the world, unwilling to turn back? The loving father deeply misses you in the jade hall, wanting to pass on the family inheritance to you, waiting for your return.
White Lotus Pure Land Society
Congzheng of Jianyi on You Street Return, return! Return to the Western Pure Land, where white lotuses bloom. Gusts of fragrant wind blow, yet cannot scatter this beautiful scene, where one can leisurely and joyfully reside on the purple-gold platform.
Buddha and Mara in Pure Land Practice
Dharma Master Liangbi of Shou'an Prostrate to Amitabha (Buddha of Infinite Light), prostrate to Amitabha, each step away from the Saha world (the world we live in). Even the Buddha does not cling to the image of the Buddha, from where can Mara (demon) exert his power?
Admonishing the practice of Pure Land Karma
Wang Cunzhi, Prime Minister of Changguo The affairs of the world are like a dream, who can live to be a hundred years old? Constantly mindful of Amitabha Buddha, a precious lotus will bloom in the lotus pond of the Pure Land.
Verse on Admonishing the World to Recite the Buddha's Name
Author unknown Floating in the world, what is the purpose of human life? Like swallows in spring busily building their nests. Running around busily, struggling to manage the household, it is better to recite Amitabha Buddha according to one's capacity. Writing well and having eloquent speech should lead to success in the imperial examinations, wearing scarlet and purple robes, glorious and prominent, full of vigor. No matter how high the official position, who can avoid the arrival of impermanence? It is better to use the expedient method of reciting Amitabha Buddha. Flying spears and arrows, aggressive and difficult to resist, a swift horse
【English Translation】 English translation line 1 English translation line 2
騎來疾似梭 力敵萬夫輸老病 不如習善念彌陀 富貴資財不厭多 朝昏計算恐差訛 憂煩不覺頭如雪 不如知足念彌陀 音聲清響善謳歌 一曲新詞格調和 直饒唱得行雲墜 不如凈口唸彌陀 柳眉星眼賽姮娥 玉體時新著綺羅 華容只可長年少 不如及早念彌陀 棋夸敵國智謀多 打劫爭先在切瑳 光陰一半因茲廢 不如端坐念彌陀 商人經紀最奔波 遠地他方到處過 江湖風浪危中險 不如歸去念彌陀 慣會公方損陷他 巧裝詞訟逞嘍啰 家財漸破招人怨 不如省事念彌陀 殺業冤家漸債多 將何詞理見閻羅 教君一路超生法 不如知悔念彌陀
凈土詠(出寶王論)
晉康樂謝靈運
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 頹言安可寄 乘化必晨征
唸佛三昧詩
晉瑯玡王喬之
妙用在茲 涉有覽無 神由昧徹 識以照粗 積微自引 因功本虛 泯彼三觀 忘此豪余 寂寞何始 履玄通微 融然忘適 乃廓靈暉 心遊緬域 得不踐機 用之以沖 會之以希 神姿天凝 圓映朝雲 與化而咸 與物斯群 應不以
方 受者自分 瞬爾淵鏡 金水塵紛 慨自一生 夙之慧識 托崇淵人 庶藉冥力 思轉豪功 在深不測 至起之念 注心西極(出廬山集)
唸佛三昧詩(並序)
慈雲懺主遵式
敘曰。唸佛三昧踐聖之妙道。凡揭厲於法流者。何莫由斯矣。晉慧遠師。化潯陽集賢輩。乘之為際極之軌。瑯玡王喬之洎群賢。皆爲念佛三昧詩。遠為序。皇宋丙申沙門(遵式)會四明高尚之賓百餘人。春冬二仲一日一夜。萃寶云講堂想無量覺。行漢魏經。壬寅既廢。適臺之東山。忽思俄成故事。惜無述焉。乃擬晉賢作詩。寄題于石。垂於後世也(詩四章八句)。
萬感外形骸 儼然虛堂寂 明毫冠群彩 幽神資始續 妙象非夙預 俗覽豈良覿 析之會入微 清玩心無懌 金肌昧真見 八音愚正聞 玄空了無托 至涉寧有勛 森羅會都寂 長空銷積氛 良哉此達觀 局士安與云 融怉回曲照 熙如鑒中象 諦覽無遺心 虛求非滯想 追夢忘始終 通幽宛如往 藉此會神姿 逍遙期西賞 鑒極玄想孤 動靜如為區 大象詎形儀 大方誰廉隅 正賞不隱括 妙踐無回迂 心澄遍知海 粲粲黃金軀
別李秘書始興寺所居
草堂先生杜子美
不見秘書心若失 及見秘書失心疾 安為動主理信然 我獨覺子神充實 重聞西方之觀經 老身古寺風泠泠 妻兒待米且歸去 他日杖藜來細聽
東林寺臨水坐
香山居士白居易
昔為東掖垣中客 今作西方社裡人 手把楊枝臨水坐 閑思往事似前身
吊天竺寶月大師
東坡居士蘇軾
生死猶如臂屈伸 情鐘我輩一酸辛 樂天不是蓬萊客 憑仗西方作主人
除夜
後山居士陳無已
七十已強半 所餘能幾何 懸知暮景促 更覺後生多 遁世多為累 留年睡作魔 西歸端著便 老子不娑婆
後山又有三詩。亦志在西方。今撮其要句附於此。寄參寥詩曰。平生西方愿。擺落區中緣。唯於世外人。相從可忘年。寄李學士詩曰。稍尋東剎論茲事。賴有西方托後車。別圓澄禪師詩曰。平生準擬西行計。老著人間此何意。他年佛會見頭陀。知是當年老居士。後山居士。真近代詩人冠冕。其拳拳樂邦乃如此。則凡風騷之士。豈可唯以呤安一個字。捻盡數莖髭為務耶。
錢唐勝事寄江寧府主馬侍郎
(天竺)懺主遵式
往歲錢唐勝事並 就中安養最存誠 心池菡萏如長在 須作
【現代漢語翻譯】 現代漢語譯本 草堂先生杜子美（Duzi Mei，唐代詩人）： 不見秘書心若失，及見秘書失心疾。意思是：不見你的時候心裡空落落的，見到你之後，心裡的病就好了。 安為動主理信然，我獨覺子神充實。意思是：安靜是行動的主導，這個道理確實如此，我只覺得你的精神非常充實。 重聞西方之觀經，老身古寺風泠泠。意思是：再次聽到關於西方的《觀無量壽經》，我這老身在古老的寺廟裡，感受著清涼的風。 妻兒待米且歸去，他日杖藜來細聽。意思是：妻兒等著米，我先回去了，以後拄著枴杖再來仔細聽講。
東林寺臨水坐 香山居士白居易（Bai Juyi，唐代詩人）： 昔為東掖垣中客，今作西方社裡人。意思是：過去是朝廷中的官員，現在是西方凈土的修行人。 手把楊枝臨水坐，閑思往事似前身。意思是：手裡拿著楊枝，臨水而坐，悠閒地回憶往事，彷彿是前世的事情。
吊天竺寶月大師（Baoyue Dashi，僧人）： 東坡居士蘇軾（Su Shi，宋代文學家）： 生死猶如臂屈伸，情鐘我輩一酸辛。意思是：生死就像手臂的彎曲和伸展一樣自然，我們這些有情之人，對此感到無比的辛酸。 樂天不是蓬萊客，憑仗西方作主人。意思是：白居易（字樂天）不是蓬萊仙島的客人，而是憑藉西方凈土作為自己的歸宿。
除夜 後山居士陳無已（Chen Wuyi，宋代詩人）： 七十已強半，所餘能幾何？意思是：七十歲已經過了一大半，剩下的日子還有多少呢？ 懸知暮景促，更覺後生多。意思是：知道晚年時光短暫，更覺得年輕一代的人很多。 遁世多為累，留年睡作魔。意思是：隱居避世反而成為累贅，貪戀壽命就像著了魔一樣。 西歸端著便，老子不娑婆。意思是：往生西方凈土才是最方便的，我不再留戀這娑婆世界。
後山又有三詩。亦志在西方。今撮其要句附於此。寄參寥（Canliao，僧人）詩曰。平生西方愿。擺落區中緣。唯於世外人。相從可忘年。寄李學士詩曰。稍尋東剎論茲事。賴有西方托後車。別圓澄禪師（Yuancheng Chanshi，僧人）詩曰。平生準擬西行計。老著人間此何意。他年佛會見頭陀。知是當年老居士。後山居士。真近代詩人冠冕。其拳拳樂邦乃如此。則凡**之士。豈可唯以呤安一個字。捻盡數莖髭為務耶。
錢唐勝事寄江寧府主馬侍郎 天竺懺主遵式（Zunshi，僧人）： 往歲錢唐勝事並，就中安養最存誠。意思是：過去杭州的各種盛事中，以求生安養凈土最為真誠。 心池菡萏如長在，須作
【English Translation】 English version Cao Tang (Thatched Cottage) Master Du Zimei (Duzi Mei, Tang Dynasty poet): 'Not seeing the secretary makes my heart feel lost; seeing the secretary cures my heart's illness.' Meaning: Not seeing you makes me feel empty, but seeing you heals my heart's ailment. 'Tranquility is the master of action, this principle is indeed true; I alone feel your spirit is full and substantial.' Meaning: Being calm is the key to action, and I feel your spirit is very fulfilled. 'Hearing again the Sutra of Visualization in the Western Pure Land, my old body is in the ancient temple with the wind rustling.' Meaning: Hearing about the Amitabha Sutra again, my old body is in the ancient temple, feeling the cool wind. 'Wife and children are waiting for rice, I must return; another day I will come with a cane to listen carefully.' Meaning: My wife and children are waiting for rice, so I must go back. I will come back another day with my cane to listen carefully.
Sitting by the Water at Donglin Temple Layman of Xiangshan Bai Juyi (Bai Juyi, Tang Dynasty poet): 'In the past, I was a guest in the Eastern Secretariat; now I am a member of the Western Pure Land community.' Meaning: I used to be an official in the court, but now I am a practitioner in the Western Pure Land. 'Holding a willow branch, I sit by the water, leisurely thinking about the past as if it were a previous life.' Meaning: Holding a willow branch and sitting by the water, I leisurely recall the past as if it were a previous life.
Mourning the Master Baoyue of Tianzhu (Baoyue Dashi, monk): Layman of Dongpo Su Shi (Su Shi, Song Dynasty scholar): 'Birth and death are like the bending and stretching of an arm; our kind are filled with love and bitterness.' Meaning: Birth and death are as natural as bending and stretching an arm, and we sentient beings feel so much bitterness about it. 'Letian (Bai Juyi's courtesy name) is not a guest of Penglai; he relies on the Western Pure Land as his master.' Meaning: Bai Juyi is not a guest of the Penglai fairy island, but relies on the Western Pure Land as his final destination.
New Year's Eve Layman of Houshan Chen Wuyi (Chen Wuyi, Song Dynasty poet): 'Seventy is already more than half gone; how much remains?' Meaning: More than half of seventy years has already passed, how much time is left? 'Knowing that the twilight years are fleeting, I feel even more that the younger generation is numerous.' Meaning: Knowing that the twilight years are short, I feel that there are many young people. 'Escaping the world is often a burden; clinging to life is like being possessed by a demon.' Meaning: Escaping the world becomes a burden, and clinging to life is like being possessed by a demon. 'Returning to the West is the most convenient; I, the old man, do not linger in this Saha world.' Meaning: Rebirth in the Western Pure Land is the most convenient, and I no longer linger in this Saha world.
Houshan also has three poems, also expressing his aspiration for the West. Now, I extract the key sentences and attach them here. To the poem sent to Canliao (Canliao, monk): 'My lifelong wish is for the West, to cast off worldly ties. Only with those who are beyond the world can I forget the years.' To the poem sent to Academician Li: 'Slightly seeking the Eastern Temple to discuss this matter, I rely on the West to entrust my afterlife.' To the poem saying goodbye to Chan Master Yuancheng (Yuancheng Chanshi, monk): 'All my life I have planned to go to the West, what is the meaning of being old in this world? In the future Buddha assembly, I will see the ascetic, knowing that he is the old layman of that year.' Layman Houshan is truly the crown of modern poets. His sincere devotion to the Land of Bliss is such. Then, how can scholars only focus on chanting the word 'peace' and twisting a few strands of their beard?
Sending the Magnificent Events of Qiantang to Vice Minister Ma, the Governor of Jiangning Prefecture Repentance Master Zunshi of Tianzhu (Zunshi, monk): 'Among the magnificent events of Qiantang in past years, seeking rebirth in the Pure Land of Bliss is the most sincere.' Meaning: Among the various magnificent events in Hangzhou in the past, seeking rebirth in the Pure Land of Bliss is the most sincere. 'The lotus flowers in the mind's pond should always be present, and must be made into'
西方佛上卿
(侍郎往歲酷于西方凈土。嘗印造彌陀法門一千卷。分施道俗。因是生於西方)。
瑞竹悟老種蓮
無為子楊杰
東林聞說好林泉 社會荒涼幾百年 靈物孰如崔氏竹 方池新種遠公蓮 華嚴頓凈三千界 廬阜重招十八賢 應笑陶潛又歸去 白雲幽鳥伴歸田
廬山白蓮社
御溪沙門懷悟
晉室陵遲帝紀侵 群英晦跡匡山陰 樓煩大士麾麈尾 十七高賢爭扣幾 才高孰謂文中龍 返使伊人思謝公 煙飛露滴玉池空 雪蓮蘸影搖秋風
贈彌陀道者(即喻彌陀)
直秘閣黃誥
凈公他日號良醫 一悟真空便決疑 孝行未應忘父母 信心無復念妻兒 鹿門羞比龐居士 蓮社欣逢遠法師 更作西方清凈觀 白毫常現五須彌
十六觀近體詩
沙門沖默
日觀
年來香火寸心明 擬跨迢迢十萬程 每向日輪垂沒處 靜凝心觀便功成 靈丹豈獨瘳諸苦 幻骨須期會五清 滿目山川非故國 終歸安養是神京
水觀
大水凝水沒海涯 光明昭徹遍河沙 空中不覺乾坤大 心外元無霧靄遮 自恨此生投境晚 因嗟群妄落空邪 林間不廢芭蕉觀 只待蓮舟
【現代漢語翻譯】 現代漢語譯本 西方佛上卿 （侍郎往歲酷于西方凈土（Western Pure Land）。嘗印造彌陀法門（Amitabha Dharma）一千卷。分施道俗。因是生於西方）。 瑞竹悟老種蓮 無為子楊杰 東林聞說好林泉，社會荒涼幾百年。 靈物孰如崔氏竹，方池新種遠公蓮（Master Yuan's lotus）。 華嚴頓凈三千界，廬阜重招十八賢。 應笑陶潛又歸去，白雲幽鳥伴歸田。 廬山白蓮社（White Lotus Society of Mount Lu） 御溪沙門懷悟 晉室陵遲帝紀侵，群英晦跡匡山陰。 樓煩大士麾麈尾，十七高賢爭扣幾。 才高孰謂文中龍，返使伊人思謝公。 煙飛露滴玉池空，雪蓮蘸影搖秋風。 贈彌陀道者（Amitabha practitioner）（即喻彌陀） 直秘閣黃誥 凈公他日號良醫，一悟真空便決疑。 孝行未應忘父母，信心無復念妻兒。 鹿門羞比龐居士，蓮社欣逢遠法師（Master Yuan）。 更作西方清凈觀，白毫常現五須彌（five Sumerus）。 十六觀近體詩 沙門沖默 日觀 年來香火寸心明，擬跨迢迢十萬程。 每向日輪垂沒處，靜凝心觀便功成。 靈丹豈獨瘳諸苦，幻骨須期會五清。 滿目山川非故國，終歸安養是神京。 水觀 大水凝水沒海涯，光明昭徹遍河沙。 空中不覺乾坤大，心外元無霧靄遮。 自恨此生投境晚，因嗟群妄落空邪。 林間不廢芭蕉觀，只待蓮舟。
【English Translation】 English version The Western Buddha High Minister (The Vice Minister was deeply devoted to the Western Pure Land in his past years. He once printed and distributed one thousand copies of the Amitabha Dharma, sharing them with both monks and laypeople. As a result, he was reborn in the West.) Rui Zhu Wulao Plants Lotus Yang Jie, the Uncaused One I heard that Donglin has beautiful forests and springs, but the society has been desolate for hundreds of years. What spiritual object can compare to the bamboo of the Cui family? Master Yuan's lotus is newly planted in the square pond. The Avatamsaka (Huayan) instantly purifies the three thousand worlds, and Mount Lu (Lufushan) once again summons the eighteen sages. One should laugh at Tao Qian for returning again, accompanied by white clouds and secluded birds back to the fields. White Lotus Society of Mount Lu Huaiwu, a Shramana (monk) of Yuxi The Jin dynasty declined, and the imperial records were invaded; the heroes hid their traces in the shade of Mount Kuang. The Loufan Bodhisattva waves the horsetail whisk, and the seventeen high sages compete to knock on the table. Who would say that his talent is like a dragon in writing? He makes people think of Xie Gong. Smoke flies, dew drips, and the jade pond is empty; the snow lotus dips its reflection, swaying in the autumn wind. Presented to the Amitabha Practitioner (namely Yu Amitabha) Huang Gao of the Secretariat Pure Master will be known as a good doctor in the future; once enlightened to emptiness, all doubts are resolved. Filial piety should not forget parents; with faith, there is no more thought of wife and children. Lumen is ashamed to compare with Layman Pang; the Lotus Society is delighted to meet Master Yuan. Further contemplate the purity of the West; the white hair constantly manifests the five Sumerus. Sixteen Contemplations in Recent Style Poetry Shramana Chongmo Contemplation of the Sun Over the years, the incense has brightened my heart; I plan to cross the distant hundred thousand leagues. Every time the sun sets, I quietly concentrate my mind, and the contemplation is accomplished. The elixir is not only for healing all sufferings; the illusory bones must meet the five pure ones. The mountains and rivers before my eyes are not my homeland; I will eventually return to the Land of Bliss, the divine capital. Contemplation of Water The great water condenses and submerges the sea; the bright light shines throughout the Ganges sands. In the sky, one does not feel the greatness of the universe; outside the mind, there is originally no mist or haze to obscure. I regret that I was late in entering this life; I lament that the multitude of delusions fall into empty evil. In the forest, the contemplation of the banana tree is not abandoned; I only wait for the lotus boat.
促到家
地觀
融心絕處匪邦基 小道那知有大逵 天樂滿空鳴梵唄 金幢擎地映琉璃 略無惉懘神根爽 不怕閑浮急景移 試問海山長不死 何如彈指在瑤墀
樹觀
莫把名言向外尋 覺天境界最高深 重重寶珠非他物 一一珠光出自心 超往未成由缺誦 積功終不厭穿針 無生社友應招手 許我同參悟一音
池觀
水流八德凝神冷 蓮放諸珍眩眼奇 波鏡華間傳絕唱 禽翻寶岸影相隨 幾年浪跡忘歸計 此日追懷定集池 小憩胡牀形夢想 覺來心地獨熙怡
總觀
欲天富樂在層霄 比校恒沙不易饒 畟塞諸仙戲樓閣 宣揚三寶吹笙簫 無何境里非凡想 解脫光中未覺囂 總觀慇勤師子吼 野干驚懾破邪妖
華座
遍知夙願丘山重 陸地生蓮合自然 寶座巍峨難比喻 珍幢高出中方圓 想成法法元無跡 目擊塵塵本太玄 切忌絲頭落魔網 直須消殞此生前
像觀
真境太高凡目眩 先施像觀示常容 要知相好從何起 直指心源有路沖 金相炳明如杲日 毫光柔軟似輕茸 會須生佛融方寸 豁破塵昏萬萬重
真身
八萬尊崇全體現 光明常鑒剎
【現代漢語翻譯】 現代漢語譯本 促到家
地觀
在融心絕慮之處建立穩固的根基，淺薄的見識哪裡知道有寬廣的大道？ 天空中充滿美妙的音樂，鳴奏著梵唄之聲，金色的寶幢支撐著大地，映照著琉璃般的光彩。 沒有絲毫的遲疑，神識清爽明澈，不怕時間飛逝，世事變遷。 試問那長生不老的海山，又怎能比得上在這瑤池中彈指一揮間的快樂？
樹觀
不要向外尋求名相言辭，覺悟的境界才是最高深。 重重疊疊的寶珠並非其他事物，每一顆珠子的光芒都出自內心。 超越以往未能成功是因為缺少誦經，積累功德終究不會厭倦穿針引線般的細緻。 無生社的朋友們應該在招手呼喚，允許我一同參與領悟這唯一的真音。
池觀
池水流動，具備八種功德，凝聚著清冷的神氣，蓮花盛開，各種珍寶閃耀著奇異的光彩。 在波光粼粼的水面上，傳唱著絕妙的歌聲，鳥兒飛過寶岸，身影相互追隨。 多年來四處漂泊，忘記了歸宿的計劃，今天追憶往昔，決心聚集在蓮池。 在胡牀上小憩，身形如夢如幻，醒來后內心感到無比的喜悅。
總觀
欲界天的富裕快樂在重重天霄之上，相比之下，恒河沙數般的財富也不容易相比。 眾多神仙在廣闊無垠的樓閣中嬉戲，宣揚佛法僧三寶，吹奏著笙簫。 在無何有之鄉的境界里，沒有凡俗的念想，在解脫煩惱之中，不覺得喧囂。 總觀的景象如同慇勤的獅子吼，使野獸驚恐，震懾並破除邪惡。
華座
遍知一切的宿願像山丘一樣沉重，在陸地上生出蓮花，這是自然而然的。 寶座巍峨高大難以比喻，珍貴的寶幢高高聳立，超出四面八方。 觀想成就的種種法，原本沒有痕跡，親眼所見的種種事物，其本質都是深奧玄妙的。 切記不要讓一絲一毫的念頭落入魔網，必須在今生消滅殆盡。
像觀
真實的境界太高深，凡人的眼睛難以看清，所以先用佛像來顯示佛的常態。 要知道佛的莊嚴相好是從哪裡產生的，直接指向內心本源，那裡有一條通達的道路。 佛像的金身光明照耀，如同太陽一般，毫毛的光芒柔軟，如同輕柔的絨毛。 必須使眾生與佛融為一體，衝破重重塵世的昏暗。
真身
八萬四千種尊貴的形象全部顯現，光明永遠照耀著佛剎（buddha-land)。
【English Translation】 English version Prompt to Home
Earth Contemplation
Establishing a firm foundation where the mind is free from worries, how can shallow knowledge comprehend the vast path? The sky is filled with beautiful music, playing the sounds of Brahma's hymns, golden banners support the earth, reflecting the brilliance of lapis lazuli. Without the slightest hesitation, the spirit is clear and bright, unafraid of the passage of time and the changes of the world. Questioning the immortal mountains of the sea, how can they compare to the joy of snapping fingers in this Jade Pool?
Tree Contemplation
Do not seek names and words externally, the realm of enlightenment is the most profound. The layers of precious jewels are not other things, the light of each jewel comes from the heart. Failing to transcend the past is due to the lack of chanting, accumulating merit will never tire of the meticulousness of threading a needle. Friends of the No-Birth Society should be waving and calling, allowing me to participate in understanding this unique true sound.
Pond Contemplation
The pond water flows, possessing eight virtues, condensing a cool and refreshing spirit, lotuses bloom, various treasures shine with strange brilliance. On the sparkling water surface, exquisite songs are sung, birds fly over the precious shore, their shadows follow each other. Wandering around for many years, forgetting the plan to return home, today recalling the past, determined to gather in the lotus pond. Taking a nap on the Hu bed, the body is like a dream, waking up the heart feels extremely joyful.
General Contemplation
The wealth and happiness of the Desire Realm are above the layers of heavens, compared to which, the wealth like the sands of the Ganges is not easy to compare. Many immortals play in the vast pavilions, proclaiming the Three Jewels (Buddha, Dharma, Sangha), playing the sheng and xiao (Chinese wind instruments). In the realm of nothingness, there are no mundane thoughts, in the liberation from troubles, there is no feeling of noise. The scene of general contemplation is like the diligent lion's roar, causing beasts to be frightened, deterring and destroying evil.
Flower Seat
The past vows of knowing everything are as heavy as hills, lotuses grow on land, this is natural. The precious seat is majestic and difficult to compare, the precious banners stand tall, exceeding all directions. The various dharmas (teachings) achieved through contemplation originally have no trace, the essence of all things seen with the eyes is profound and mysterious. Remember not to let a single thought fall into the devil's net, it must be completely eliminated in this life.
Image Contemplation
The true realm is too profound, the eyes of ordinary people are difficult to see, so first use the Buddha image to show the Buddha's constant state. To know where the Buddha's solemn appearance comes from, directly point to the source of the heart, where there is a clear path. The golden body of the Buddha shines brightly, like the sun, the light of the hair is soft, like light fluff. It is necessary to integrate sentient beings and the Buddha into one, breaking through the darkness of the world.
True Body
All eighty-four thousand noble images are fully manifested, the light always shines on the Buddha-land (buddha-land).
塵傍 生死浩劫難遭遇 寤寐存誠未始忘 銘愿鑿山營勝業 刻蓮成漏伺朝陽 風流蓮社今千載 猶有嘉聲著處香
觀音
三十六重圓感應 網羅群品出飄沈 天冠化佛標垂跡 沙界隨機演妙音 瓔珞滿身籠皓月 楊枝在手露真金 我生多病常歸仰 鼠飲不知江海深
勢至
冠插金瓶華百億 摩尼異寶映硨磲 光含剎土嚴身相 風動琳瑯響佩裾 唸佛圓通功夙著 攝生方便業先祛 真慈浩漾無涯涘 終日神光蔽草廬
普觀
聖觀才融惑妄輕 凝眸頃刻到華汀 九蓮臺穩超凡世 百寶光寒照幻形 鳥語瓊林混天樂 波搖金沼契圓經 不知幾劫竛竮苦 洗耳今朝試一聽
雜觀
六十萬億巍巍量 悠悠凡淺未應窺 寶池常想融粗相 塵剎垂形適異宜 聖語昭彰無可議 佛身勝劣合先知 裹糧日日欲西邁 謹勿將心起大疑
上三品
脫得棘林登上品 芬陀華在火中開 禪可久寂已無浪 心鏡元明不受埃 此去便成無上忍 新游爭仰出羣才 填空烈聖渾垂手 特與金剛勝妙臺
中三品
小教豈能營凈業 迴心入大始應知 因崇諸戒無玼玷 果證三明絕妄癡 耳聽
出家離苦法 心持無我是真基 屈伸臂頃出三界 一朵蓮房出寶池
下三品
愚流習惡久成風 平昔那知黑白蹤 直待垂終諸業現 方驚已困四蛇攻 自非宿善熏聞力 安得稱名勇猛功 陡覺涼風吹業火 玉毫光裡面金容
廬山蓮社
監簿喻良能
遠公結社事清修 永睿宗雷並俊遊 千古空餘舊名字 白蓮零落不勝秋 前生我是比丘身 處處雲山有宿因 何日塵緣都淨盡 重為香火社中人
次韻蓮社
釋褐劉淳叟
買酒卻邀陶令入 閉門不放謝公游 風流千古無人會 閑卻芙蕖幾度秋
廬山十八賢
東溪釋祖可
不能晉室扶傾覆 盡作西方社裡人 豈意一時希有事 翻令元亮兩眉顰
懷安養故鄉詩(並序)
樝庵法師有嚴
余以安養為故鄉。乃即心凈土。雖久思歸。且步覆未至。可不哀哉。因作是詩焉。讀者幸無以取捨為誚。
達士身心非邇遐 雖云四海盡為家 爭如故國游瓊樹 況得通衢御寶車 屈指多年不歸去 論情凡事杳無涯 空煩父母倚門望 待孕池蓮九品華 幾年衣袂惹京塵 志氣陵雲莫自伸 南雁數聲鄉夢斷 秋風終夕淚痕頻 此回若不
【現代漢語翻譯】 現代漢語譯本 出家是爲了脫離痛苦的法門，心中秉持『無我』(anatman)才是真正的基礎。 在屈伸手臂的短暫時間內就能超出三界(Trailokya)，一朵蓮花從珍寶匯聚的池塘中生出。
下三品
愚昧的人們長期習慣於作惡，以至於形成了一種風氣，平時哪裡知道什麼是黑什麼是白。 一直等到臨終時各種惡業顯現，才驚恐地發現自己已經被四條毒蛇所困擾。 如果不是前世積累的善行和聽聞佛法的力量，怎麼能夠做到稱念佛名這樣勇猛的修行？ 突然感覺到清涼的風吹滅了業火，在佛像眉間白毫光(urna)照耀下，顯現出金色的容顏。
廬山蓮社
監簿喻良能
慧遠(Huiyuan)法師結社修行，永睿宗雷等賢士一同參與。 千百年后只留下舊時的名字，白蓮凋零，讓人感到秋天的蕭瑟。 前世我可能是一位比丘(bhikkhu)，在各地的雲山中都有著宿世的因緣。 什麼時候才能將世俗的緣分都清除乾淨，再次成為蓮社中燒香禮佛的人？
次韻蓮社
釋褐劉淳叟
買酒卻邀請陶淵明(Tao Yuanming)加入，關上門不讓謝安(Xie An)來遊玩。 這種風流韻事千百年來沒有人能夠領會，白白地讓荷花開了又謝，度過了多少個秋天。
廬山十八賢
東溪釋祖可
不能夠扶持衰敗的晉朝，最終都成爲了西方極樂世界蓮社中的人。 哪裡想到這在當時是多麼稀有的事情，反而讓陶淵明感到皺眉。
懷安養故鄉詩(並序)
樝庵法師有嚴
我把安養(Sukhavati)當作我的故鄉，也就是把心凈的地方當作凈土。雖然長久地思念迴歸，但是腳步還沒有到達，這難道不令人悲哀嗎？因此寫下這首詩。希望讀者不要以取捨之心來嘲笑。
通達的人認為身心無所謂遠近，即使說四海之內都是家。 又怎能比得上在故鄉的瓊樹下嬉戲，更何況還能在寬廣的道路上乘坐寶車。 屈指算來已經多年沒有回去了，說起人情世故，真是渺茫無涯。 空自煩惱父母倚靠著門盼望，等待著在蓮花池中孕育出九品蓮花。 多年來衣袖沾滿了京城的塵土，凌雲壯志也無法施展。 南飛的大雁叫了幾聲，故鄉的夢就斷了，秋風吹了一整夜，淚痕頻頻。 這次如果不能
【English Translation】 English version Renunciation is the Dharma (law) of escaping suffering; holding 'no-self' (anatman) in the heart is the true foundation. In the brief time it takes to extend and retract an arm, one can transcend the Three Realms (Trailokya); a lotus flower emerges from a pond filled with treasures.
The Lower Three Grades
Foolish beings are long accustomed to evil, to the point that it becomes a habit; they usually do not know the difference between black and white. Only when their various karmas manifest at the end of their lives do they realize with horror that they are beset by four poisonous snakes. If not for the accumulated merit from past lives and the power of hearing the Dharma, how could they achieve the courageous practice of reciting the Buddha's name? Suddenly, they feel a cool breeze extinguishing the flames of karma; the golden countenance of the Buddha appears within the light of the white hair (urna) between his eyebrows.
Lushan Lotus Society
Supervisor Yu Liangneng
Master Huiyuan (Huiyuan) formed a society for pure cultivation, with Yong, Ruizong, Lei, and other worthies participating. After thousands of years, only their old names remain; the white lotuses wither, evoking the desolation of autumn. In a past life, I may have been a bhikkhu (bhikkhu), with karmic connections to the cloud-covered mountains everywhere. When will I be able to completely cleanse myself of worldly attachments and once again become a person who burns incense and worships the Buddha in the Lotus Society?
Rhyming with the Lotus Society
Released Official Liu Chunsou
Buying wine, I invite Tao Yuanming (Tao Yuanming) to join, closing the door and not letting Xie An (Xie An) come to visit. This romantic affair has not been understood by anyone for thousands of years, leaving the lotuses to bloom and wither in vain, passing through many autumns.
The Eighteen Sages of Lushan
Eastern Creek Monk Zuke
Unable to support the declining Jin Dynasty, they all became members of the Western Paradise Lotus Society. Who would have thought that this was such a rare event at the time, causing Tao Yuanming to frown.
Poem on Yearning for the Homeland of An'yang (with Preface)
Dharma Master Youyan of Zha'an
I regard An'yang (Sukhavati) as my homeland, that is, regarding the pure place of the mind as the Pure Land. Although I have longed to return for a long time, my steps have not yet reached it. Is this not lamentable? Therefore, I wrote this poem. I hope the reader will not mock it with a discriminating mind.
Enlightened people consider the body and mind to be neither near nor far; even if they say that the four seas are their home. How can it compare to playing under the jade trees in one's homeland, especially when one can ride in a treasure carriage on the wide roads. Counting on my fingers, it has been many years since I returned; speaking of human affairs, they are truly vast and boundless. In vain, my parents lean on the door, waiting, hoping for the lotus to be conceived in the lotus pond, blooming with the nine grades of flowers. For many years, my sleeves have been stained with the dust of the capital, and my lofty ambitions cannot be realized. The wild geese flying south cry out a few times, and my dream of home is broken; the autumn wind blows all night, and tears fall frequently. If I cannot this time
懷歸計 向後從誰結善鄰 請看路傍埋朽骨 其中多是未歸人 西方真凈本吾家 今憶歸程十萬賒 客路竛竮都已困 風塵孤苦最堪嗟 七重樹聳千般樂 八德池深四樣華 莫怪近來鄉夢切 柰何榮辱事無涯 昔年容易別瓊樓 本也無心作遠遊 豈意而今發垂雪 片懷長掛月西鉤 枕中忍思飛歸鳥 檻外頻驚落葉秋 一炷檀煙一聲磬 等閑遙望淚橫流
樝庵法師。專修凈業景暮之切。見之於詩。豈意。而今發垂雪。片懷長掛月西鉤。佳句也。非識妙者。莫能窺。然此詩賡者甚眾。不能備錄。獨保福詢師。有短景只嗟魚少水。長途仍恐象無鉤之句。頗膾炙人口。草菴錄所載誤矣。
懷西方詩
北山法師可旻
家在天涯落日邊 望中行樹隔雲煙 一彈指頃雖能到 三歷僧祇或不前 珠網七重光匼匝 蓮華四種色新鮮 歸時善友相迎迓 應問拋離幾許年 但能忻厭作行持 本性唯心豈不知 三界飄蓬情染惹 四生流浪力羸疲 彎彎玉兔初生處 爍爍金烏欲墜時 黃面老親頻倚望 急須脂轄促歸期 已知今是昔何非 深掩柴門到落暉 竹尾輕搖新月上 簾腰半卷宿云歸 山林氣味盈懷抱 松柏香菸滿佈衣 片石
【現代漢語翻譯】 現代漢語譯本 懷歸計 向後我該與誰結下善緣呢？ 請看路旁埋葬的腐朽屍骨， 其中多數都是未能迴歸故鄉的人。 西方極樂世界才是真正清凈的我的家， 如今憶起歸途，卻有十萬那樣遙遠。 漂泊在外的旅途已經讓我感到困頓， 風塵僕僕，孤單困苦，最令人嘆息。 七重寶樹高聳，帶來千萬種快樂， 八功德池水深邃，綻放四種顏色的蓮華。 不要奇怪我近來思鄉的夢如此迫切， 只是榮辱之事何時才能有個盡頭呢？ 往年輕易地告別了華麗的樓閣， 本來也沒有打算遠遊他鄉。 怎料到如今鬢髮已如雪般斑白， 一片思鄉之情長久地掛在西邊的月鉤上。 睡夢中忍著悲傷，想著飛歸的鳥兒， 欄桿外，頻頻被飄落的秋葉驚醒。 一炷檀香，一聲磬響， 不經意間遙望故鄉，淚水已然縱橫。
樝庵法師，專心修習凈土法門，晚年時思鄉之情更加迫切，都體現在詩中。『豈意。而今發垂雪。片懷長掛月西鉤』，真是絕妙的句子啊。不是深諳其中妙處的人，無法窺探其真意。然而這首詩的和作者非常多，不能一一記錄。只有保福詢師的『短景只嗟魚少水，長途仍恐象無鉤』的句子，頗為膾炙人口。草菴的記錄有誤。
懷西方詩
北山法師可旻
家鄉就在天涯海角的落日邊， 極目遠望，成行的樹木被雲煙阻隔。 一彈指的時間雖然能夠到達， 經歷三大阿僧祇劫或許也無法前進。 珠網七重，光芒四射， 蓮花四種顏色，鮮艷奪目。 歸去之時，善友們前來迎接， 應該會問我離開家鄉多少年了。 只要能夠生起欣慕極樂、厭離娑婆之心，並付諸行動， 本性唯心的道理難道還不明白嗎？ 在三界中像蓬草一樣飄蕩，被情愛所牽絆， 在四生中流轉，身心疲憊。 彎彎的玉兔剛剛升起的地方， 閃閃的金烏即將墜落的時候。 慈祥的阿彌陀佛（黃面老親）頻頻倚著欄桿眺望， 要趕快給車軸塗油，催促我早日歸去。 已經知道現在是對的，過去是錯的， 深深地關上柴門，直到夕陽西下。 竹梢輕輕搖曳，新月升起， 半卷的簾子，送走歸來的宿云。 山林的氣息盈滿懷抱， 松柏的香氣瀰漫衣衫。 一片石
【English Translation】 English version Thoughts on Returning Home In the future, with whom shall I form good karmic connections? Please look at the decaying bones buried by the roadside, Most of them are people who never returned home. The Western Pure Land is truly my pure home, Now, recalling the journey back, it seems a hundred thousand yojanas (unit of distance) away. The weary journey abroad has left me exhausted, The hardships and loneliness of travel are most lamentable. Seven rows of jeweled trees tower high, bringing a thousand kinds of joy, The Eight-Virtue Pond is deep, with lotuses blooming in four different colors. Don't be surprised that my dreams of home have been so urgent lately, But how can worldly honor and disgrace ever come to an end? In past years, I easily bid farewell to the jade pavilions, Originally, I had no intention of traveling far. How could I have known that now my hair is as white as snow, And a piece of my heart is forever hung on the western moon's hook. In my dreams, I endure the thought of returning birds, Outside the railing, I am frequently startled by falling autumn leaves. A stick of sandalwood incense, a sound of the qing (a percussion instrument), Casually gazing into the distance, tears stream down my face.
Dharma Master Zha'an, dedicated to cultivating Pure Land practice, felt an increasing longing for home in his later years, which is reflected in his poems. 'How could I have known that now my hair is as white as snow, and a piece of my heart is forever hung on the western moon's hook'—truly exquisite lines. Those who do not deeply understand its subtlety cannot grasp its true meaning. However, there are many who wrote poems in response to this one, which cannot all be recorded. Only Master Baofu Xun's lines, 'A short life only laments the fish lacking water, a long journey still fears the elephant without a hook,' are quite popular. The record in Cao'an is mistaken.
Poem on Yearning for the West
Dharma Master Ke Min of Beishan
My home is at the edge of the world, where the setting sun descends, Gazing afar, rows of trees are separated by clouds and mist. Though it may be possible to arrive in the snap of a finger, Passing through three asamkhya kalpas (incalculable eons) may not bring me closer. The jeweled net has seven layers, radiating light in all directions, The lotus flowers have four colors, fresh and vibrant. When I return, good friends will come to greet me, They should ask how many years I have been away from home. As long as one can generate joy in the Pure Land and aversion to samsara (cycle of rebirth), and put it into practice, How can one not understand the principle that the fundamental nature is mind-only? Wandering like tumbleweed in the Three Realms, entangled by emotions, Drifting through the Four Births, body and mind exhausted. Where the curved jade rabbit (moon) first rises, When the glittering golden crow (sun) is about to fall. The compassionate Amitabha Buddha (Yellow-Faced Old Parent) frequently leans on the railing, gazing into the distance, One must quickly grease the axles, urging me to return soon. Having already known that the present is right and the past was wrong, Deeply close the brushwood gate until the setting sun. The bamboo tips sway gently, the new moon rises, The half-rolled curtain sends off the returning clouds. The scent of the mountains and forests fills my embrace, The fragrance of pine and cypress permeates my clothes. A piece of stone
蒲團長燕坐 寸心西趁落霞飛 西指西瞿更向西 向西西去有招提 華開菡萏光無夜 地布琉璃瑩絕泥 風動法音強八詠 池流德水勝雙溪 臨終但得超生去 九品從教低處低
又五言二首
娑婆堪忍界 稚小著嬉遊 送想憑紅日 傷心已白頭 嫋嫋蓮千朵 彎彎月一鉤 未知何日往 彈指到瓊樓 一等根莖別 千華永莫齊 開敷承佛足 奇妙入經題 葉嫩金浮水 根靈玉在泥 誓期緣謝日 步步踏歸西
湖州覺海彌陀閣
祠部張景修
仙潭覺海唐興善 像設瑰琦古至今 殿柱倒書雷部火 市橋橫渡木觀音 窗前竹影搖金翠 風外蓮香散水沈 況有彌陀新建閣 動人無限往生心
西歸軒
蘿月禪師曇瑩
君言樂國是吾家 自笑飄零客路賒 一點歸心懸落日 百年幻事寄空華 臍輪不鼓經簾卷 鼻觀常清篆縷斜 正念相成無外物 小窗行樹綠交加
憶佛軒詩(並序)
雪溪首座希顏
自古有言。人生百歲七十者稀(予)十六祝髮。叨預僧列。今幸七十處世非久。朝夕人耳。平居非不誦經稱佛。猶恨未為專注。遂取首楞嚴勢至章。若人憶佛唸佛。見前當來必定見佛之語。
【現代漢語翻譯】 現代漢語譯本 在蒲團上長時間靜坐，心中嚮往西方，追隨那西沉的晚霞。 向西，指向西瞿（West Kurukshetra，西方極樂世界）更要向西，一直向西去，那裡有寺廟。 蓮花盛開，光明沒有黑夜，大地鋪滿琉璃，清澈沒有污泥。 風吹動，佛法的聲音勝過八詠詩，池水流動，功德之水勝過雙溪。 臨終時只要能夠超脫往生，九品蓮花，從最低的品級開始也可以。
又五言二首
娑婆世界（Saha World，我們所居住的充滿煩惱的世界）是堪忍受苦的世界，孩子們在這裡嬉戲玩耍。 思念之情寄託在紅日上，令人傷心的是我已經白髮蒼蒼。 搖曳的蓮花有成千上萬朵，彎彎的月亮像一個鉤子。 不知道什麼時候才能往生，彈指一揮間到達瓊樓玉宇。 同樣的根莖，品質卻不一樣，千萬朵蓮花永遠無法齊平。 盛開的蓮花承托著佛的足，奇妙之處被寫入經文的題目。 嫩葉像金子一樣漂浮在水面，蓮花的根像玉一樣埋在泥土裡。 發誓期望了卻塵緣的那一天，一步一步地走向西方極樂世界。
湖州覺海彌陀閣
祠部張景修
仙潭覺海寺在唐朝興盛，佛像的陳設瑰麗奇異，從古至今都是如此。 殿柱上倒寫著雷部的火符，市橋上橫臥著木雕的觀音像。 窗前的竹影搖曳，像金子和翠玉一樣，風中飄來蓮花的香味，散發著沉香的味道。 更何況還有新建的彌陀閣（Amitabha Pavilion，供奉阿彌陀佛的樓閣），令人產生無限的往生凈土之心。
西歸軒
蘿月禪師曇瑩
您說極樂世界（Sukhavati，阿彌陀佛的凈土）是我的家，我自嘲漂泊流落，客居他鄉。 一點歸鄉的心懸掛在西沉的太陽上，百年的人生幻夢寄託在虛空中。 不打坐時，經書的簾子捲起，鼻觀清凈時，香爐里的篆香嫋嫋斜升。 以正念相續，沒有外物的干擾，小窗外的樹木鬱鬱蔥蔥。
憶佛軒詩(並序)
雪溪首座希顏
自古以來就有人說，人生百歲，活到七十歲的人很少。（我）十六歲剃度出家，有幸位列僧人。如今有幸活到七十歲，覺得在世的日子不多了，早晚都會離開人世。平時並非不誦經唸佛，但還是遺憾沒有專心致志。於是選取了《首楞嚴經·勢至圓通章》（Surangama Sutra, Mahasthamaprapta Chapter）中『若人憶佛唸佛，現前當來，必定見佛』這句話。
【English Translation】 English version Sitting in meditation on a cushion, my heart yearns for the West, chasing after the setting sun. Westward, pointing to West Kurukshetra (Western Pure Land), further westward, going westwards, there lies a monastery. Lotuses bloom, where light knows no night, the ground is paved with lapis lazuli, pure and free from mud. The wind stirs, the sound of Dharma surpasses the Eight Odes, the pond flows, the water of virtue exceeds the Two Streams. If one can transcend and be reborn at the moment of death, even starting from the lowest grade of the nine lotus ranks is acceptable.
Also, two poems in five-character verse
The Saha World (our world of suffering) is a world of endurance, where children play and frolic. I entrust my thoughts to the red sun, heartbroken that my hair has already turned white. Thousands of lotuses sway gently, the crescent moon hangs like a hook. I wonder when I will be reborn, reaching the jade palace in the blink of an eye. Though from the same root and stem, the qualities differ, and ten thousand lotuses can never be equal. Blooming to support the Buddha's feet, its wonders are inscribed in the titles of scriptures. Tender leaves like gold float on the water, the lotus root like jade lies in the mud. I vow to await the day when karmic ties are severed, stepping towards the West with each step.
Amitabha Pavilion at Juehai Temple in Huzhou
Zhang Jingxiu from the Ministry of Rites
Xiantan Juehai Temple flourished in the Tang Dynasty, its statues and decorations are magnificent and unique, from ancient times to the present. On the temple pillars, the fire symbols of the Thunder Department are written upside down, and a wooden Guanyin (Avalokitesvara) statue lies across the city bridge. The bamboo shadows sway before the window, like gold and jade, and the fragrance of lotuses spreads in the wind, carrying the scent of agarwood. Moreover, there is the newly built Amitabha Pavilion (a pavilion dedicated to Amitabha Buddha), which inspires boundless aspiration for rebirth in the Pure Land.
Westward Return Pavilion
Chan Master Tan Ying of Luoyue
You say that the Land of Bliss (Sukhavati, Amitabha's Pure Land) is my home, I laugh at myself for drifting and wandering, a traveler in a foreign land. A single point of longing for home hangs on the setting sun, a hundred years of illusory life is entrusted to emptiness. When not meditating, the scripture curtain is rolled up, when the nose is clear, the incense smoke from the burner rises diagonally. With right mindfulness succeeding, there are no external distractions, the trees outside the small window are lush and green.
Poem for the Pavilion of Recollecting the Buddha (with Preface)
Chief Seat Xiyan of Xuexi
Since ancient times, it has been said that few people live to seventy out of a hundred years. (I) shaved my head and became a monk at sixteen, fortunate to be among the Sangha. Now, I am fortunate to have lived to seventy, and I feel that the days in this world are few, and I will leave this world sooner or later. Usually, I do not fail to recite scriptures and chant the Buddha's name, but I still regret not being focused. Therefore, I chose the phrase 'If a person remembers the Buddha and recites the Buddha's name, they will surely see the Buddha in the present and in the future' from the Mahasthamaprapta Chapter of the Surangama Sutra.
命小軒曰憶佛。庶幾以為臨終見佛光容耳。且作山偈以繫於右。
多年逃逝鬢如絲 憶佛難忘十二時 咄咄自嗟為蕩子 幾番華髮路邊枝 自憐憶佛暮年深 除佛無能寫我心 誰道萬金為客好 終非一飯在家林 隨波逐浪去翩翩 彈指聲中七十年 豈不向來知憶佛 欲從老去更加鞭 掃除意地空空已 煥發心華粲粲然 決定此身如許見 風埃蟬蛻笑談邊 有盟晚景欲重尋 唯是拳拳憶佛心 數縷香消春塢冷 一龕燈映夜窗深 破畦蔬雨滋香積 落澗松風發妙音 自恨不歸甘自棄 既歸安用越人吟 三椽老去許安貧 佳處無如憶佛真 萬事了知猶墮甑 百年唯此可書紳 巖間靜寄蒲團夜 松下聊供茗怨春 閉戶不忘常憶佛 愿常終似影隨身 平日叢林見祖師 還如憶佛在今時 但安谷底三椽地 不掛胸中一縷絲 幽徑落華浮澗水 小窗斜日下松枝 寂然真境知誰見 唯佛常多入夢思 早尋史漢學為文 自許平生在博聞 棄置寸陰隨逝水 思量於我竟浮雲 閑中自識藏身穩 勝處誰知憶佛勤 沈謝曹劉今底處 草萊三尺但荒墳 我欲今身見佛來 佛今於我豈悠哉 但能一念心無倦 不假三祇眼便開 紫
【現代漢語翻譯】 現代漢語譯本 我將小屋命名為『憶佛』，希望以此能在臨終時見到佛光。並作一首山居偈語，繫於小屋右側。
多年來奔波流逝，鬢髮如絲般斑白，憶念佛陀之心卻難以忘懷，時時刻刻都在心中。 常常自嘆自己是個浪蕩子，多少次華髮飄零在路邊的樹枝上。 可憐我暮年才深切憶佛，除了佛陀，沒有人能真正理解我的心。 誰說擁有萬貫家財在外做客就好？終究比不上在家林中吃一頓飯的安寧。 隨著波浪漂流，輕飄飄地度過，彈指一揮間，七十年光陰已逝。 難道我過去不知道要憶念佛陀嗎？只是想在老去的時候更加策勵自己。 掃除意念中的塵埃，讓心地空空蕩蕩，煥發心中的蓮花，使其燦爛鮮明。 決心此身一定要見到佛，像蟬蛻一般，在風塵中一笑置之。 曾有盟約要在晚年重尋，唯有這顆拳拳的憶佛之心。 幾縷香菸消散，春天的山塢顯得清冷，一盞佛燈映照著深夜的窗戶，顯得幽深。 在破舊的菜畦里，蔬菜在雨水的滋潤下，散發著香積寺般的香味，從山澗落下的松風，發出微妙的聲音。 後悔自己沒有歸隱，甘願自我拋棄，既然已經歸隱，又何必吟唱越人的歌曲呢？ 老來住在三間茅屋裡，甘願安貧樂道，美好的地方莫過於憶念佛陀的真諦。 明白萬事終將失去，如同掉落的甑，百年光陰唯有憶佛這件事可以記在腰帶上。 在巖石間靜靜地安放蒲團，度過夜晚，在松樹下姑且用清茶來排遣春天的愁怨。 閉門不出也不忘記常常憶念佛陀，愿我最終能像影子一樣，永遠追隨佛陀。 平日在叢林中見到祖師，還不如現在憶念佛陀。 只要能安住在山谷底的三間茅屋裡，心中不掛一絲牽掛。 幽靜的小路上，落花漂浮在山澗的流水中，夕陽斜照在小窗外的松枝上。 寂靜的真境界，不知有誰能見到？只有佛陀常常進入我的夢中。 早年學習史書和文章，自認為平生在於博學多聞。 荒廢了寶貴的光陰，任其像流水般逝去，現在想想，對於我來說，竟如浮雲一般。 在閑暇中才明白藏身隱居的安穩，誰能知道憶佛的精勤呢？ 像沈約、謝靈運、曹操、劉備這樣的人物，如今又在哪裡呢？不過是三尺荒墳，長滿了野草。 我希望今生就能見到佛陀降臨，佛陀對於我難道會很遙遠嗎？ 只要能一念不倦地憶念佛陀，不用經歷三大阿僧祇劫，也能立刻開悟。 紫
【English Translation】 English version I named my small hut 'Remembering the Buddha,' hoping to see the Buddha's light at the moment of death. I also composed a mountain dwelling verse to be placed on the right side of the hut.
After years of wandering and passing, my temples are as white as silk, but the memory of the Buddha is unforgettable, always in my heart. I often lament that I am a prodigal son, how many times my white hair has fallen on the branches by the roadside. I pity myself for deeply remembering the Buddha in my old age; no one but the Buddha can truly understand my heart. Who says it is good to be a guest outside with vast wealth? It is ultimately not as peaceful as eating a meal in the home forest. Drifting with the waves, passing lightly, seventy years have passed in the snap of a finger. Didn't I know to remember the Buddha in the past? I just want to encourage myself even more as I grow old. Sweep away the dust in my mind, let my heart be empty, and let the lotus flower in my heart bloom brilliantly. I am determined to see the Buddha in this life, like a cicada shedding its skin, laughing it off in the dust. There was a covenant to seek again in my old age, only this sincere heart of remembering the Buddha. A few wisps of incense dissipate, the spring valley seems cold, and a Buddha lamp illuminates the deep window at night. In the dilapidated vegetable garden, the vegetables are nourished by the rain, emitting the fragrance of Xiangji Temple, and the pine wind falling from the mountain stream emits subtle sounds. I regret not returning to seclusion, willing to abandon myself; now that I have returned, why sing the songs of the Yue people? Living in three thatched huts in old age, willing to be content with poverty, the best thing is the truth of remembering the Buddha. Understanding that all things will eventually be lost, like a fallen pot, only remembering the Buddha can be written on the belt in a hundred years. Quietly placing a futon between the rocks, spending the night, and temporarily offering tea under the pine trees to dispel the sorrows of spring. Even when staying indoors, I do not forget to remember the Buddha often, and I hope that I can eventually follow the Buddha like a shadow. Seeing the patriarch in the jungle on weekdays is not as good as remembering the Buddha now. As long as I can settle in the three thatched huts at the bottom of the valley, without a trace of worry in my heart. On the quiet path, fallen flowers float in the mountain stream, and the setting sun shines on the pine branches outside the small window. In the silent true realm, who knows who can see it? Only the Buddha often enters my dreams. In my early years, I studied history and literature, and I thought that my life was about being knowledgeable. Wasting precious time, letting it pass like flowing water, now I think about it, it is like floating clouds to me. Only in leisure did I realize the stability of hiding in seclusion, who knows the diligence of remembering the Buddha? Where are people like Shen Yue, Xie Lingyun, Cao Cao, and Liu Bei now? It's just a three-foot barren grave, overgrown with weeds. I hope to see the Buddha come in this life, will the Buddha be far away from me? As long as I can remember the Buddha tirelessly in one thought, I can be enlightened immediately without going through three great asamkhya kalpas. Purple
燕黃鸝啼妙旨 清溪白石示珍臺 要知成現還家路 誰道無人為挽回 名利毛繩截骨仇 漆園猶自比蝸牛 浮生最是無雙處 憶佛須知第一籌 母子但能同室住 風埃安用遠方游 前程罷問從今始 紙帳蒲團穩坐休
讀往生傳有感
云庵法師了洪
飛山之書 金方在西 昔賢歸去 胡不思齊 白髮易老 客路空凄 志意歸去 憑此指迷
凈土詠史
西湖居士李濟
居士道號西歸子。元武林人。寓居苕溪。先祖四世登科來處清白。深明凈土之教。嘗擬諸詠史。作稱讚凈土諸上善人詩。凡五百餘首。蓋於凈土如理而修者。悉綴其行業。形於篇章。雖小善不遺。可謂樂道之人也。其文現行於世。今撮其紀聖師者二十五首以寄。此錄庶資見聞云爾。
敘佛化緣
能仁現穢取娑婆 折攝剛強方便多 橫截愛河無別法 唯教專志念彌陀 無邊剎土非無凈 唯我彌陀愿海深 十念功成蒙接引 端如默鐵化精金
述製作意
古往今來浩劫波 二輪迭運急如梭 循環六趣無休歇 不解西歸柰爾何 千古英雄一窖塵 昔賢猶有是非心 我今敬讀往生傳 輒效周曇詠史吟
文殊菩薩
稽首曼殊大聖師
【現代漢語翻譯】 現代漢語譯本 燕子和黃鸝的鳴叫聲傳達著微妙的旨意，清澈的溪流和潔白的石頭展示著珍貴的樓臺。 想要知道成就和顯現的還家之路，誰說沒有人為此而努力挽回呢？ 名利就像用毛繩切割骨頭一樣帶來仇恨，莊子（漆園）仍然把自己比作蝸牛。 浮生最可貴的就是那無與倫比的境界，憶念佛陀要知道這是第一等重要的事。 母子只要能夠同住一室，又何必爲了風塵而遠遊他鄉呢？ 從今以後，不要再問前程如何，安穩地坐在紙帳蒲團上休息吧。
讀《往生傳》有感
云庵法師了洪
飛山的書籍，西方是極樂世界所在，過去的賢人都歸向那裡。 為什麼不傚法他們呢？白髮容易衰老，客居他鄉空自淒涼。 立定志向歸向凈土，憑藉這個來指引迷途。
凈土詠史
西湖居士李濟
居士的道號是西歸子，是元朝武林人，居住在苕溪。先祖四代都考中進士，出身清白。他深刻明白凈土的教義，曾經模仿詠史的體裁，創作了稱讚凈土諸位上善人的詩歌，總共有五百多首。他將那些在凈土中如理如法修行的人，都記錄在詩歌中，即使是微小的善行也不遺漏，可以說是喜愛正道的人。他的文章現在還在世上流傳，現在摘錄其中記錄聖賢的二十五首詩寄給你，希望這些記錄能夠幫助你增長見聞。
敘述佛陀化導因緣
能仁（釋迦牟尼佛的稱號）示現於污濁的世界，來到娑婆世界，用折服和攝受來教化剛強難化的眾生，方便法門很多。 橫截生死輪迴的愛河沒有其他方法，只有教導人們專心致志地念誦彌陀（阿彌陀佛的稱號）。 無量無邊的剎土並非沒有清凈的，只有阿彌陀佛的願力最為深廣。 只要十念功成，就能蒙受阿彌陀佛的接引，就像用墨鐵點化成精金一樣。
述說製作的意圖
從古到今，經歷了無數的劫波，日月像車輪一樣交替運轉，時間飛逝如梭。 在六道中循環往復，沒有停止休息的時候，不明白迴歸西方極樂世界，又能怎麼樣呢？ 千古英雄最終都化為一堆塵土，過去的賢人還有是非之心。 我現在恭敬地閱讀《往生傳》，於是效仿周曇創作詠史詩。
文殊菩薩
稽首頂禮曼殊（文殊菩薩的稱號）大聖師
【English Translation】 English version The warbling of swallows and orioles conveys subtle meanings, the clear stream and white stones display precious terraces. If you want to know the way home to accomplishment and manifestation, who says no one is trying to salvage it? Fame and fortune are like cutting bone with a hair rope, causing hatred; Zhuangzi (Qiyuan) still compares himself to a snail. The most precious thing in fleeting life is that unparalleled state; to remember the Buddha, know that this is the most important thing. If mother and child can live together in the same room, why travel far away for worldly affairs? From now on, stop asking about the future; sit steadily on the paper-covered mat and rest.
Feeling after reading 'Biographies of Rebirth'
Venerable Yun'an Liao Hong
The books of Feishan, the Western direction is where the Land of Ultimate Bliss is, the wise men of the past all returned there. Why not emulate them? White hair easily ages, living away from home is empty and desolate. Set your mind on returning to the Pure Land, rely on this to guide the lost.
Odes to History in the Pure Land
Layman Xihu Li Ji
The layman's Dharma name is Xigui Zi (Returning West), a native of Wulin in the Yuan Dynasty, residing in Tiaoxi. His ancestors for four generations passed the imperial examinations, with a pure and upright background. He deeply understood the teachings of the Pure Land and once imitated the style of historical odes, composing poems praising the virtuous people of the Pure Land, totaling more than five hundred poems. He recorded those who practiced in the Pure Land according to the Dharma in his poems, not omitting even the smallest good deeds, truly a person who loves the Way. His writings are still circulating in the world today. Now, I excerpt twenty-five poems recording the sages and send them to you, hoping these records can help you increase your knowledge and understanding.
Narrating the Buddha's Transforming Affinity
The Benevolent One (title of Shakyamuni Buddha) manifested in a defiled world, coming to the Saha world, using subjugation and acceptance to teach the stubborn and difficult-to-transform beings, with many expedient methods. There is no other way to cut across the river of love and desire in the cycle of birth and death, only teaching people to wholeheartedly recite Amitabha (title of Amitabha Buddha). The boundless lands are not without purity, only Amitabha Buddha's vows are the deepest and most vast. As long as ten recitations are accomplished, one will receive Amitabha Buddha's guidance, just like turning dull iron into refined gold.
Stating the Intention of the Work
From ancient times to the present, countless kalpas have passed, the sun and moon rotate like wheels, time flies by like a shuttle. Revolving in the six realms without rest, not understanding how to return to the Western Pure Land, what can be done? Heroes of the past all turn into a pile of dust, the wise men of the past still had thoughts of right and wrong. Now I respectfully read 'Biographies of Rebirth', and thus imitate Zhou Tan in composing historical odes.
Manjusri Bodhisattva
I bow my head in reverence to the great sage teacher Manjusri (title of Manjusri Bodhisattva)
深談唸佛接群機 遂令法照洪斯教 五會王宮道轉輝
普賢菩薩
遍告親宣十愿王 指歸安養理昭彰 向來慈覺蓮華社 曾以鴻名壯寶坊
普慧菩薩
葦江會裡萃群賢 大士塤篪悉預焉 底事助揚真佛化 只應悲願廣無邊
天親菩薩
唯識論師曾說偈 彌陀樂國愿超生 只因果報無諸苦 列聖宗歸道化行
馬鳴菩薩
造論通宗百洛叉 摧邪顯正懾群魔 示人不退有奇術 唯教專心念佛陀
龍樹菩薩
匡持像運著勛庸 說偈婆沙大論中 愿共眾生生彼國 普令具縛脫樊籠
五通菩薩
娑婆人未識阿彌 直往西方為請祈 佛及薩埵俱時現 爰持寶葉遍圖之
廬山遠法師
蓮社開端接後人 翕然緇素總來親 十年三睹莊嚴相 定作金臺上上身
南嶽思大禪師
夢感彌陀為說法 空中寶像顯神靈 天童給侍瓶常滿 舍識親承聖眾迎
天臺智者大師
昔同南嶽睹毫光 一誦蓮經悟藥王 論釋十疑垂萬代 唱經況復示西方
壁穀神鸞法師
流支直指佛長生 焚卻陶仙十卷經 龍樹垂形宣至訓 終時俱聽管絃聲
京師善導和尚
畫三百
【現代漢語翻譯】 現代漢語譯本 深入地談論唸佛法門，以接引各種根器的眾生。 於是法照（Fazhao）法師弘揚這個教法，五會念佛之聲在王宮中傳揚開來，佛道更加輝煌。
普賢菩薩（Samantabhadra Bodhisattva） 普遍地告知眾生，親自宣說十大愿王，指明歸向安養凈土的道理非常明顯。 過去慈覺（Cijue）法師的蓮華社，曾經用洪大的名號來莊嚴寶剎。
普慧菩薩（Prabhavati Bodhisattva） 在葦江（Weijiang）法會上聚集了眾多賢士，大菩薩們像塤篪一樣和諧地參與其中。 到底是什麼事讓他們協助弘揚真佛的教化？只應是他們悲憫眾生的願力廣大無邊。
天親菩薩（Vasubandhu Bodhisattva） 唯識論師天親菩薩曾經作偈說，愿超生到阿彌陀佛（Amitabha）的極樂世界。 只因爲那裡的果報沒有諸般痛苦，所以歷代聖賢都歸宗於此，佛道教化得以推行。
馬鳴菩薩（Asvaghosa Bodhisattva） 造論通達宗義，數量達到百洛叉（百千萬），摧毀邪說，顯揚正法，震懾群魔。 向人們展示不退轉的奇妙方法，只是教導人們專心念誦佛陀的名號。
龍樹菩薩（Nagarjuna Bodhisattva） 匡扶佛法，維護像法時代的執行，功勛卓著，在《婆沙論》（Vibhasa）中說偈。 愿與眾生一同往生到西方極樂世界，普遍地讓所有被煩惱束縛的眾生脫離牢籠。
五通菩薩 娑婆世界的人們不認識阿彌陀佛，直接前往西方極樂世界去祈請。 佛陀和諸位菩薩同時顯現，於是拿著寶葉，在上面畫出阿彌陀佛的聖像，普遍地傳播開來。
廬山遠法師（Huiyuan） 開創蓮社，接引後來的學人，僧人和俗人都欣然前來親近。 十年之中三次見到阿彌陀佛的莊嚴法相，必定會在極樂世界的金臺上獲得上品上生的果位。
南嶽思大禪師（Hui Si） 在夢中感應到阿彌陀佛為他說法，空中顯現寶像，顯示出不可思議的神靈。 天童為他給侍，瓶中的水總是滿的，捨棄世間的認知，親自承受聖眾的迎接。
天臺智者大師（Zhiyi） 過去與南嶽思大禪師一同見到佛陀眉間的毫光，一誦《法華經》（Lotus Sutra）就領悟了藥王菩薩（Bhaisajyaraja）。 撰寫《十疑論》（Ten Doubts about Pure Land）流傳萬代，唱誦經典，更何況是親自示現往生西方凈土。
壁穀神鸞法師 流支（Bodhiruci）法師直接指出佛陀是長生的，焚燒了陶弘景（Tao Hongjing）的十卷經書。 龍樹菩薩顯現身形，宣說至深的教誨，臨終時大家都聽到了管絃之聲。
京師善導和尚（Shandao） 畫了三百幅...
【English Translation】 English version Deeply discussing the practice of Buddha-Recitation to receive beings of all capacities. Thus, Dharma Master Fazhao (Fazhao) propagated this teaching, and the sound of the Five-Assembly Buddha-Recitation spread in the royal palace, making the Buddha-way even more glorious.
Samantabhadra Bodhisattva (Samantabhadra Bodhisattva) Universally informing all beings, personally proclaiming the Ten Great Vows, pointing out that the principle of returning to the Land of Bliss is very clear. In the past, the Lotus Society of Dharma Master Cijue (Cijue) used the grand name to adorn the precious temple.
Prabhavati Bodhisattva (Prabhavati Bodhisattva) At the Weijiang assembly, many virtuous people gathered, and the great Bodhisattvas participated harmoniously like ocarinas. What exactly made them assist in propagating the true Buddha's teachings? It must be their boundless vows of compassion for all beings.
Vasubandhu Bodhisattva (Vasubandhu Bodhisattva) The Consciousness-Only master Vasubandhu once composed a verse, wishing to be reborn in the Land of Bliss of Amitabha Buddha (Amitabha). Just because the karmic rewards there have no suffering, all the sages of the past have returned to it, and the Buddha-way teachings can be promoted.
Asvaghosa Bodhisattva (Asvaghosa Bodhisattva) Creating treatises to understand the doctrines, reaching hundreds of kotis (hundreds of millions), destroying heresies, revealing the right Dharma, and deterring demons. Showing people the wonderful method of non-retrogression, only teaching people to wholeheartedly recite the name of the Buddha.
Nagarjuna Bodhisattva (Nagarjuna Bodhisattva) Supporting the Dharma and maintaining the operation of the Dharma-image age, with outstanding achievements, and speaking verses in the Vibhasa. Wishing to be reborn in the Western Land of Bliss with all beings, universally liberating all beings bound by afflictions from the cage.
Five Penetrations Bodhisattva People in the Saha world do not know Amitabha Buddha, so they go directly to the Western Land of Bliss to pray. The Buddha and the Bodhisattvas appeared at the same time, so they took the precious leaves and drew the holy image of Amitabha Buddha on them, spreading it widely.
Dharma Master Huiyuan of Mount Lu (Huiyuan) Founding the Lotus Society to receive later learners, monks and laypeople all came to be close. Seeing the solemn appearance of Amitabha Buddha three times in ten years, he will surely obtain the upper-grade rebirth on the golden platform in the Land of Bliss.
Great Dhyana Master Hui Si of Mount Nan (Hui Si) Sensing Amitabha Buddha preaching to him in a dream, a precious image appeared in the air, showing incredible divinity. A celestial child served him, and the water in the bottle was always full, abandoning worldly knowledge and personally receiving the welcome of the holy assembly.
Great Master Zhiyi of Tiantai (Zhiyi) In the past, he and Dhyana Master Hui Si of Mount Nan saw the light between the Buddha's eyebrows, and upon reciting the Lotus Sutra, he realized the Bhaisajyaraja. Writing the Ten Doubts about Pure Land, which has been passed down for generations, chanting scriptures, let alone personally demonstrating rebirth in the Western Pure Land.
Dharma Master Shenluan of Bigu Dharma Master Bodhiruci directly pointed out that the Buddha is immortal, and burned Tao Hongjing's ten volumes of scriptures. Nagarjuna Bodhisattva manifested his form, proclaiming the profound teachings, and at the time of his death, everyone heard the sound of pipes and strings.
Monk Shandao of the Capital (Shandao) Painted three hundred...
壁凈土相 寫十萬卷彌陀經 貴賤不論皆激勸 況登高柳定祈生
新定康法師
洛下文書累放光 化行新定嗣余芳 口中十佛隨聲出 消得兒童為播揚
五臺照禪師
常瞻三聖現虛空 多謝文殊指示功 歘感神僧來預報 三年汝托寶華中
永明智覺禪師
七返俱拈凈土鬮 畢生不退事精修 神棲安養因成賦 堪以慈容掛九幽
孤山中庸法師
通經十疏辯河傾 絕筆彌陀凈業成 陶器墳中收幻質 昭然精爽定西征
四明法智法師
十僧曾約三年懺 懺罷焚軀愿往生 虢略慈雲雖請住 終修三昧作西行
天竺慈雲懺主
般舟三昧九旬修 大小彌陀懺更留 星殞香消忽西去 空餘千載仰嘉猷
長蘆慈覺禪師
發明五惑制高文 要使群盲識凈因 況感普賢並普慧 蓮華勝友益歸仁
靈芝大智律師
道繼南山闡律乘 志洪樂土辦歸程 臨終說偈加趺化 湖上俱聞天樂聲
南昭慶常法師
西湖社客千人集 光我廬山孰比肩 要識當年奇特事 請看碑刻盡朝賢
和淵明歸去來兮
給事憑楫
給事蜀中遂寧府人。道號不動居士。少有俊聲。中大學魁
選。作場屋文字。多用圓覺經語。明悟理性。欽伏士論。而又遍參禪林。深達五家宗派。晚年篤信彌陀教法。晝夜不寐。專意凈業。作西方禮三卷彌陀懺一集。在鄉郡建凈土會。感香爐中舍利應現。毫光亙天。嘗以俸資。造大藏經及四大部藏。各四十八分施諸山。表佛本願。一日感懷。和淵明歸去來韻。談凈土法門。最為開示。其辭曰。
歸去來兮。蓮社已開。胡不歸。念吾年日就衰邁。況世態之堪悲。想東林之遺蹟。有先賢之可追。趁餘生之尚在。悔六十之前非。如新沐之彈冠。類浴罷而振衣。滌塵垢以趍潔。造妙道之離微。顧瞻前路。歸心若奔。入慈悲室。登解脫門。萬境俱寂。一真獨存。爐香滿炷。凈水盈樽。望西方以修觀。祈速睹于慈顏。入唸佛之三昧。覺身心之輕安。超九蓮之上品。開六超之幽關。會精神于正受。杜耳目之泛觀。俟此報之云盡。指極樂而徑還。循寶樹以經行。踐華園而回旋。歸去來兮。唯凈土之可游。念閻浮之濁惡。舍此土而何求。喜有壽之無量。曾何苦以貽憂。與上善人同會。友補處為朋儔。池具七寶。黃金為舟。地平佈於琉璃。無高下之坑丘。樂音起于風樹。佛聲發於水流。聞者咸念三寶。忻塵緣之自休。已矣乎。人生如夢。能得幾時。胡為名利之縈留。此一報看盡兮。將焉之
【現代漢語翻譯】 現代漢語譯本： 釋選，以擅長科舉文辭而聞名，精通《圓覺經》的義理，明悟理性和佛性，欽佩和信服士大夫的言論。他還廣泛參訪各個禪宗寺院，對禪宗五家的宗派都有深刻的理解。晚年，他篤信彌陀凈土法門，日夜不眠，專心修習凈業。他撰寫了《西方禮》三卷和《彌陀懺》一集，在家鄉郡縣建立了凈土會。感應到香爐中舍利顯現，毫光照耀天空。他曾用自己的俸祿，建造大藏經和四大部藏，各四十八份，施捨給各地的寺院，以此來彰顯阿彌陀佛的本願。有一天，他心有所感，用陶淵明《歸去來兮辭》的韻律，闡述凈土法門，其中最為重要的開示是：
『歸去來兮，蓮社已經成立，為何還不歸去？想到我年歲漸老，況且世態如此令人悲傷。想念東林寺的遺蹟，有古代賢人可以追隨。趁著我還有餘生，懺悔六十歲之前的過錯。就像剛洗過頭髮要彈去帽子上的灰塵，像洗完澡要抖動衣服一樣。洗去塵垢以趨向潔凈，探求微妙的佛道。回顧前方的道路，歸心似箭。進入慈悲的房間，登上解脫之門。萬境都寂靜下來，只有真如獨自存在。香爐里點滿了香，凈水盈滿杯盞。向西方觀想，祈求迅速見到阿彌陀佛慈悲的容顏。進入唸佛的三昧，感覺身心輕安。超越九品蓮花的上品，開啟六根超脫的幽深關竅。使精神與正受相應，杜絕耳目向外馳求。等待此生的報盡，直接前往極樂世界。沿著寶樹經行，在華麗的花園裡迴旋。歸去來兮，只有凈土可以遊歷。想到閻浮提（Jambudvipa，指我們所居住的娑婆世界）的污濁和罪惡，不捨棄這個世界又能到哪裡去尋求安樂呢？慶幸有無量的壽命，又有什麼痛苦可以憂慮呢？與上善之人共同聚會，與候補佛位的菩薩為朋友。池塘里具備七寶，黃金為船。地面平坦地鋪著琉璃，沒有高低不平的坑洼。美妙的音樂從風中的樹木中響起，佛的聲音從流水中發出。聽到的人都念誦三寶，欣喜地讓塵世的因緣自然止息。算了吧！人生如夢，能有多少時間？為何還要被名利所束縛？這一生的果報眼看就要結束了，將要到哪裡去呢？』
【English Translation】 English version: 釋選 (Shi Xuan), was known for his skill in composing examination essays. He was well-versed in the doctrines of the Surangama Sutra, understanding the principles of reason and Buddha-nature, and admiring the arguments of scholars. He also widely visited various Chan monasteries, deeply understanding the schools of the Five Houses of Chan. In his later years, he deeply believed in the Pure Land teachings of Amitabha, staying awake day and night, focusing on cultivating pure karma. He wrote three volumes of 'Western Rituals' and a collection of 'Amitabha Repentance', establishing a Pure Land society in his hometown. He sensed the manifestation of relics in the incense burner, with radiant light illuminating the sky. He used his salary to create the Tripitaka and the Four Great Sections of the Canon, forty-eight copies each, donating them to monasteries everywhere, in order to manifest the original vows of Amitabha Buddha. One day, feeling inspired, he used the rhyme scheme of Tao Yuanming's 'Returning Home' to expound on the Pure Land Dharma, the most important of which was:
'Return, let us go! The Lotus Society has already been established, why not return? Thinking of my aging years, and the sorrowful state of the world. Thinking of the relics of Donglin Temple, there are ancient sages to follow. While I still have the rest of my life, I repent for the mistakes before the age of sixty. Like shaking the dust off one's hat after washing one's hair, like shaking one's clothes after bathing. Washing away the dust and impurities to move towards purity, exploring the subtle and profound Buddha-path. Looking back at the road ahead, my heart rushes home. Entering the room of compassion, ascending the gate of liberation. All realms are silent, only the True Thusness exists alone. The incense burner is filled with incense, the pure water fills the cup. Contemplating the West, praying to quickly see Amitabha Buddha's compassionate face. Entering the samadhi of mindfulness of the Buddha, feeling the lightness and peace of body and mind. Transcending the highest grade of the nine lotuses, opening the profound gateway of the six senses' transcendence. Harmonizing the spirit with right reception, blocking the outward pursuit of the ears and eyes. Waiting for the end of this life's retribution, going directly to the Land of Ultimate Bliss. Walking along the jeweled trees, circling in the splendid gardens. Return, let us go! Only the Pure Land is worth visiting. Thinking of the defilement and evil of Jambudvipa (the world we live in), if not abandoning this world, where else can we seek peace? Rejoicing in having immeasurable life, what suffering is there to worry about? Gathering together with the most virtuous people, befriending bodhisattvas who are candidates for Buddhahood. The ponds are filled with seven treasures, with gold as boats. The ground is paved smoothly with lapis lazuli, without uneven pits and hollows. Beautiful music arises from the trees in the wind, the Buddha's voice emanates from the flowing water. Those who hear it all recite the Three Jewels, joyfully letting the worldly causes and conditions naturally cease. Enough! Life is like a dream, how much time is there? Why be bound by fame and profit? This life's karmic reward is about to end, where will I go?'
。浮世皆幻境。樂土真佳期。布蓮種于池內。長唸佛以培耔。冀臨終時而佛迎。垂敘別而留詩。從此地地增進。決證菩提何用疑。
擬淵明歸去來
幻住居士任彪
歸去來兮。西方凈土誓依歸。既出離五濁之生死。亦怙恃三聖之慈悲。嗟人生之幻化。撫急景以難追。悟世緣如昨夢。悼既往已皆非。逮衰年以學道。類大寒而索衣。悔青春之放逸。誤白業以虧微。三塗苦趣億劫迷奔。如何解脫。有大法門。疑之則遠。信之斯存。誰其尸之。彌陀世尊。舒玉色之毫相。晃紫金之容顏。蔽諸來之大眾。顯須彌之金山。是以戒須堅持三聚。齊則勤修八關。加十念以精進。庶禮足而諦觀。幸人身而不爾。猶寶所而空還。雖聖凡之超絕。喻水月以何難。歸去來兮。西方凈土多勝遊。寶樹羅網出妙音。天衣純陀不用求。但受諸樂之極。永無眾苦之憂。我彌陀世尊。四十八愿度眾生。百千三昧頓熏修。于洪誓海。乘大愿舟。更無波旬魔怨。但有聲聞比丘。聆變化之眾鳥。演法音而宣流。觀音勢至堅固力。接引行人無時休。已矣乎。末法眾生多弊惡。諸苦境界叵淹留。歸去來兮。兜率終有墮。龍華未可期。唯有極樂國土。功德莊嚴如此。光色蓮華開九品。清凈海眾待多時。但辦信心不退轉。決定往生無可疑。
追
【現代漢語翻譯】 現代漢語譯本： 浮世皆是虛幻的境界，極樂凈土才是真正美好的歸宿。在池塘中播種蓮花，時常唸佛來培育它。期望臨終之時阿彌陀佛前來迎接，留下告別的詩句。從此一步一個腳印地增進修行，必定能夠證得菩提，這還有什麼可懷疑的呢？
效仿陶淵明的《歸去來兮辭》
幻住居士任彪
歸去來兮，我發誓要歸依西方的極樂凈土。既然已經脫離了五濁（指劫濁、見濁、煩惱濁、眾生濁、命濁）的生死輪迴，也要依靠阿彌陀佛、觀世音菩薩、大勢至菩薩這三聖的慈悲護佑。感嘆人生的虛幻無常，感懷時光的飛逝難以追趕。領悟到世間的緣分如同昨夜的夢境，悲傷於過去的一切都已經成為過去。到了晚年才開始學道，就像在大寒天里才去尋找衣裳。後悔青春年華的放縱，耽誤了修習清凈善業，導致功德虧損。三惡道（指地獄道、餓鬼道、畜生道）的痛苦境地億萬劫來都在迷惑奔波，要如何才能解脫呢？唯有佛法這一大法門。懷疑它就會遠離，相信它就能存在。誰來做這個保證呢？是彌陀世尊（阿彌陀佛）。舒展玉色的眉間白毫相，閃耀著紫金色的容顏。遮蔽了所有前來的大眾，顯現出如須彌山（佛教中的世界中心）般的金色山峰。因此，戒律必須堅持三聚凈戒（指攝律儀戒、攝善法戒、饒益有情戒），齋戒則要勤修八關齋戒。加上一心念佛的精進修行，或許就能禮拜圓滿而真正地觀想。慶幸獲得了人身而不虛度，否則就像到了寶山卻空手而回。雖然聖人與凡人之間有天壤之別，但就像水中的月亮一樣，又有什麼困難呢？歸去來兮，西方的極樂凈土有很多美好的遊樂之處。寶樹和羅網發出美妙的聲音，天衣和純陀（天上的美食）不用去尋求。在那裡只享受各種極樂，永遠沒有各種痛苦的憂慮。我的彌陀世尊（阿彌陀佛），以四十八大愿來度化眾生，用百千種三昧（指各種禪定）來迅速地熏修。在廣闊的誓願之海中，乘坐著大愿之船。再也沒有波旬（魔王）的魔怨，只有聲聞（聽聞佛法而悟道的修行者）和比丘（出家修行的男子）。聆聽變化出來的各種鳥兒，宣揚佛法的聲音而廣為流傳。觀世音菩薩和大勢至菩薩具有堅固的力量，接引修行之人永不停歇。算了吧，末法時代的眾生大多有弊病和惡習，各種痛苦的境界難以停留。歸去來兮，兜率天（彌勒菩薩的凈土）最終還是有墮落的可能，龍華三會（彌勒佛成佛時舉行的三次法會）的時期還遙遙無期。唯有極樂國土，功德莊嚴就是如此。光明和色彩照耀著蓮花開放出九個品級，清凈的大眾等待多時。只要具備信心而不退轉，決定往生極樂凈土是毫無疑問的。
追
【English Translation】 English version: The floating world is but an illusion, the Land of Bliss is the true and beautiful destination. Plant lotus seeds in the pond, and constantly cultivate them with mindfulness of the Buddha. Hope that at the time of death, the Buddha will come to greet you, leaving behind parting verses. From this point on, advance step by step in cultivation, and you will surely attain Bodhi; what is there to doubt?
Imitating Tao Yuanming's 'Returning Home'
Illusion-Dwelling Layman Ren Biao
Return, oh return! I vow to rely on the Western Pure Land. Having departed from the five turbidities (referring to the turbidity of the age, views, afflictions, beings, and life) of birth and death, I also rely on the compassion of the Three Sages (Amitabha Buddha, Avalokiteshvara Bodhisattva, and Mahasthamaprapta Bodhisattva). Alas, the illusion of human life, I lament the fleeting moments that are difficult to catch up with. I realize that worldly connections are like a dream last night, and I grieve that everything in the past is already gone. Learning the Way in old age is like seeking clothes in the great cold. I regret the indulgence of youth, which has delayed the cultivation of pure karma and diminished merit. In the three evil realms (referring to the hell realm, hungry ghost realm, and animal realm), I have been wandering in delusion for countless eons. How can I be liberated? Only the great Dharma door exists. Doubting it will lead you away, believing it will keep you here. Who will guarantee this? It is Amitabha Buddha. He extends the jade-colored white hair between his eyebrows, shining with a purple-golden countenance. He obscures all the assembled masses, revealing a golden mountain like Mount Sumeru (the center of the world in Buddhism). Therefore, precepts must uphold the Three Pure Precepts (referring to the precepts of restraining from evil, cultivating good, and benefiting sentient beings), and fasting must diligently cultivate the Eight Precepts. Adding the diligent practice of mindfulness of the Buddha, perhaps one can complete the practice of prostration and truly contemplate. Fortunately, I have obtained a human body and do not waste it, otherwise it would be like returning empty-handed from a treasure mountain. Although there is a vast difference between sages and ordinary beings, it is like the moon in the water; what difficulty is there? Return, oh return! The Western Pure Land has many beautiful places to visit. Jeweled trees and nets emit wonderful sounds, and heavenly garments and pure food need not be sought. There, one only enjoys all kinds of bliss and never has the worries of all kinds of suffering. My Amitabha Buddha, with forty-eight great vows, saves sentient beings, and quickly cultivates hundreds of thousands of Samadhis (referring to various states of meditation). In the vast ocean of vows, ride the boat of great vows. There are no more demonic hindrances from Mara (the demon king), only Shravakas (practitioners who attain enlightenment by hearing the Buddha's teachings) and Bhikkhus (ordained monks). Listen to the transformed birds, proclaiming the Dharma sound and spreading it widely. Avalokiteshvara Bodhisattva and Mahasthamaprapta Bodhisattva have steadfast power, receiving and guiding practitioners without ceasing. Alas, beings in the Dharma-Ending Age mostly have faults and evil habits, and various suffering realms are difficult to stay in. Return, oh return! Tushita Heaven (the Pure Land of Maitreya Bodhisattva) may eventually fall, and the Dragon Flower Assembly (the three assemblies held when Maitreya Buddha attains Buddhahood) is still far away. Only the Land of Ultimate Bliss, with its meritorious adornments, is like this. Light and color illuminate the lotus flowers, opening into nine grades, and the pure assembly awaits for a long time. As long as you have faith and do not regress, there is no doubt that you will be reborn in the Land of Ultimate Bliss.
Pursue
和淵明歸去來辭(並序)
拙庵宗師戒度
拙庵野夫。抱疾林下。一日少間。試取陶淵明歸去來兮辭。讀之不覺釋卷而長嘆。蓋與予懷異世而同轍也。淵明乃一俗士爾。貧苦非不迫切。尚且輕五斗粟。不忍折腰于鄉里小兒。自免去職樂賦歸歟。況釋氏子。為解脫故而求出家。返奔走于塵域。而不知止。不為淵明羞乎。予素以安養為故鄉。欲寫鄙懷以自勉。輒追和高韻。覽者幸無以效顰見誚。亦各言其志也。丁酉季秋望日書。辭曰。
歸去來兮。回首故鄉何日歸。覺寒來而暑往。勞夢寐以含悲。昔偶爾而為別。今悔之而莫追。望蓮池之勝友。實負愧而知非。嗟幾生之漂泊。失系珠于內衣。旋深思而猛省。何節操之卑微。欲歸便歸。一志西奔。長生不死。眾妙之門。唯心本具。真性常存。棄捐周鼎。返認匏樽。空受賜于華屋。遂孛戾于慈親。慨眾苦之迫切。必去危而就安。雖無適而不可。柰客路之間關。托二八之妙境。入正受而遐觀。匆全心而發現。喜合浦之珠還。混塵剎之凈穢。隨足處以盤桓。歸去來兮。謝絕於外游。且毀形而壞服。唯解脫之是求。曷區區而逐物。恬然而弗以為憂。喪自家之珍寶。拋祖父之田疇。方饑絕糧。欲濟沉舟。曾流俗之不若。夫是之謂比丘。茍聞義而不徙。盍尋源而挹流。
【現代漢語翻譯】 現代漢語譯本 和淵明《歸去來辭》（並序）
拙庵宗師戒度
拙庵野夫，身染疾病隱居山林。一日略有空閑，試著取出陶淵明的《歸去來兮辭》來讀，不知不覺放下書卷而長聲嘆息。大概是因為（我的）心懷與（陶淵明）雖然身處不同時代卻有相同之處啊。淵明不過是一個普通人罷了，貧困的境地並非不緊迫，尚且輕視五斗米的俸祿，不忍心向鄉里小兒彎腰。自己免去官職，快樂地作賦說『歸去來吧』。更何況是釋迦牟尼的弟子，爲了尋求解脫才出家，反而奔走于塵世之中，而不知道停止，不為淵明感到羞愧嗎？我向來以安養為故鄉，想要寫下自己的心懷來勉勵自己，於是追隨陶淵明的高妙韻致而作。希望看到的人不要因為模仿不佳而嘲笑。也各自說說自己的志向吧。丁酉年季秋望日書。辭曰：
歸去來吧！回頭看看故鄉，何時才能回去？感覺到寒來暑往，在夢中也含著悲傷。過去偶爾分別，現在後悔也無法追回。遙望蓮池中的勝友，實在慚愧而知道自己錯了。唉，多少生的漂泊啊，丟失了繫在內衣上的寶珠。於是深刻思考而猛然醒悟，（我）是多麼的卑微啊。想要回去就回去，一心向西奔去，（那裡有）長生不死，眾妙之門。（要知道）唯有心本來就具備，真性常常存在。拋棄象徵權位的周鼎，反而認可簡陋的匏瓜做的杯子。白白地接受華麗房屋的賞賜，於是違背了慈愛的父母。感慨眾多的苦難如此緊迫，必須離開危險而走向安樂。雖然沒有哪裡是不可以去的，但客居他鄉的道路總是艱難。寄託於二八年華的美妙境界，進入真正的領受而長遠地觀察。全部的心意都顯現出來，喜悅得如同合浦的珍珠又回來了。混同于塵世的污穢與清凈，隨著腳步所到之處而徘徊。歸去來吧！謝絕一切向外的遊蕩，並且毀壞形體和服飾，只求得解脫。哪裡還會在意那些微不足道的身外之物，安然自得而不以為憂愁。喪失了自己本有的珍寶，拋棄了祖父留下的田地。正當飢餓斷糧，想要救濟沉沒的船隻。曾經還不如世俗之人，這就是所謂的比丘啊。如果聽到正義而不去實踐，何不尋找源頭而舀取流水呢？
【English Translation】 English version Matching Yuanming's 'Returning Home' (with Preface)
Precepts and Guidance by Master Zhuo'an
Zhuo'an, a rustic man, is ill and living in the woods. One day, feeling a bit better, I tried to read Tao Yuanming's 'Returning Home'. Before I knew it, I put down the scroll and sighed deeply. It's because my feelings, though from a different era, are on the same path as his. Yuanming was just a common man. His poverty was pressing, yet he still disdained the five pecks of rice, unwilling to bow to the village children. He resigned from his post and happily wrote the 'Returning Home'. How much more so should a disciple of Shakyamuni, who seeks to leave home for liberation, not run about in the dusty world without knowing when to stop? Shouldn't I be ashamed before Yuanming? I have always considered peaceful retirement as my true home. I want to write down my feelings to encourage myself. So, I follow Yuanming's lofty rhyme. I hope those who read this won't laugh at my poor imitation, but each express their own aspirations. Written on the fifteenth day of the autumn season in the year Dingyou. The poem goes:
'Returning home! When will I return to my homeland? I feel the cold coming and the heat going, and I dream with sorrow. In the past, I parted occasionally, but now I regret it and cannot chase after it. Looking at the virtuous friends in the lotus pond, I am truly ashamed and know my mistakes. Alas, how many lives have I wandered, losing the tied pearl in my inner garment. Then I think deeply and suddenly awaken, how humble my integrity is. If I want to return, I will return, with a single mind heading west, (where there is) eternal life, the gate of all wonders. (Know that) only the mind inherently possesses it, and the true nature always exists. Abandon the Zhou tripod (Zhou Ding) (symbol of power), and instead recognize the simple gourd cup. Vainly receiving the gift of a magnificent house, I then go against my loving parents. Lamenting the urgency of the many sufferings, I must leave danger and go to peace. Although there is nowhere I cannot go, the road of a traveler is always difficult. Entrusting myself to the wonderful realm of sixteen years old, entering true reception and observing from afar. My whole heart is revealed, and I am happy as if the pearls of Hepu have returned. Mingling with the defilement and purity of the dust world, I wander wherever my feet lead. Returning home! I refuse all external wanderings, and destroy my form and clothing, seeking only liberation. Why would I care about those insignificant external things, being content and not worrying about them. Losing my own inherent treasures, abandoning the fields left by my ancestors. Just as I am starving and running out of food, wanting to save a sinking boat. I was once not as good as the common people, this is what is called a Bhikkhu (Buddhist monk). If I hear righteousness and do not move towards it, why not seek the source and draw the flowing water?'
照萬緣之寂寂。藏六用之休休。已矣乎。人生變化同四時。天邊日月無少留。不自為計將安之。有生必有死。百年誰與期。宜寸田以耕耨。頻愛草以耘耔。結廬山之凈社。詠樝庵之新詩。送心想于落日。倏如羽化斷無疑。
贊凈土漁家傲(並序)
北山法師可旻
我家漁父。不比泛常。一丈六之身材。三十二之相好。說聰明也。孔仲尼安可齊肩。論道德也。李伯陽故應縮首。絕偏武略。獨戰退八萬四千魔兵。蓋世良才。復論販九十六種外道。拱身誓水。坐斷愛河。披忍辱之蓑衣。遮無明之煙雨。慈悲帆掛方便風吹。撐般若之扁舟。游死生之苦海。誓山月白。覺海風清。釣汩沒之眾生。歸涅槃之籃籠。如斯旨趣。即是平生暫歇釣竿。乃留詩曰。
家居常寂本優遊 來執魚竿苦海頭 直待眾生都入手 此時方始不垂鉤
曾講彌陀經十遍。孤山疏鈔頻舒捲。事理圓融文義顯。多方便。到頭只勸生蓮苑。本性彌陀隨體現。唯心凈土何曾遠。十萬程途從事見。休分辨。臨終但自親行轉。
四色蓮華間綠荷 一蓮華載一彌陀 莫疑凈土程途遠 日日人生雨點多
我佛蓮華隨步踏。黃金妙相青螺發。因地曾將洪誓發。四十八。眾生盡度成菩薩。宮殿紅香華影合。寶階三道琉璃闊
【現代漢語翻譯】 現代漢語譯本：
照見萬緣的寂靜，止息六根的作用。算了吧，人生的變化如同四季更替，天邊的日月沒有片刻停留。不為自己打算，又將如何是好？有生必定有死，百年光陰又能與誰相期？不如辛勤耕耘田地，時常愛護小草併除草培土。在清凈的山中結廬而居，吟詠樝庵的新詩。將心念寄託于落日，忽然如羽化般離去，對此我深信不疑。
贊凈土漁家傲（並序）
北山法師可旻
我的漁父，不同於尋常之人。身高一丈六尺，具足三十二種殊勝的相好。論聰明才智，孔仲尼又怎能與他相提並論？論道德修養，老子李耳也應該甘拜下風。他擁有絕倫的武略，獨自擊退八萬四千魔兵。是蓋世無雙的人才，又善於辯論，降伏九十六種外道。他們拱手稱臣，發誓不再為惡，他端坐於此，截斷眾生的愛慾之河。身披忍辱的蓑衣，遮蔽無明的煙雨。慈悲為帆，方便為風，撐著般若智慧的小船，游于生死輪迴的苦海之中。誓願如同山間的明月般皎潔，覺悟如同大海般清凈。垂釣沉溺於苦海的眾生，將他們帶回涅槃的籃籠。這樣的旨趣，就是他一生的追求。暫時放下釣竿，於是留下這首詩：
『家居常寂本優遊，來執魚竿苦海頭。 直待眾生都入手，此時方始不垂鉤。』
曾經講解《彌陀經》（Amitabha Sutra）十遍，孤山智圓的《彌陀經疏鈔》（Commentary on the Amitabha Sutra）也經常翻閱。事和理圓融貫通，文句和義理顯明透徹。運用多種善巧方便，最終只是勸人往生蓮花盛開的凈土。本性彌陀（original nature Amitabha）隨時顯現，唯心凈土（mind-only Pure Land）又何曾遙遠？往生凈土的十萬路途，要在日常行事中去體會。不要妄加分別，臨終時只要自己親身實踐轉化。
『四色蓮華間綠荷，一蓮華載一彌陀。 莫疑凈土程途遠，日日人生雨點多。』
我佛阿彌陀佛（Amitabha Buddha）蓮花隨著腳步生出，具有黃金般的微妙色相和青色的螺發。往昔在因地時曾經發下宏大的誓願，共有四十八條。要將一切眾生全部度化，使他們成就菩薩的果位。凈土的宮殿散發著紅色的香氣，蓮花的光影相互輝映，通往宮殿的寶階有三條道，寬闊而又晶瑩剔透，如同琉璃一般。
【English Translation】 English version:
Illuminating the stillness of all phenomena, ceasing the activity of the six senses. Enough! The changes of life are like the four seasons, the sun and moon in the sky never linger. If one does not plan for oneself, what will become of them? Where there is birth, there is inevitably death; who can promise a hundred years? It is better to diligently cultivate the field, frequently cherish the grass and weed and nurture it. Build a hut in the pure mountains, and chant the new poems of Zha'an. Send one's thoughts to the setting sun, and suddenly depart like a feathered transformation, of this I have no doubt.
In Praise of the Pure Land - Fisherman's Song (with preface)
By Dharma Master Kemin of North Mountain
My fisherman is unlike ordinary people. He is sixteen feet tall, possessing the thirty-two auspicious marks. Speaking of intelligence, how can Kong Zhongni (Confucius) compare to him? Speaking of morality, Li Boyang (Lao Tzu) should bow his head in submission. He possesses unparalleled martial strategies, single-handedly repelling eighty-four thousand demon soldiers. He is a peerless talent, and is also skilled in debate, subduing ninety-six kinds of heretics. They bow their heads in submission, vowing not to do evil again. He sits here, severing the river of desire for all beings. He wears a raincoat of forbearance, shielding himself from the smoke and rain of ignorance. Compassion is the sail, expedient means are the wind, he steers the small boat of prajna (wisdom), navigating the sea of suffering of birth and death. His vows are as bright as the mountain moon, his enlightenment as clear as the ocean breeze. He fishes for beings drowning in the sea of suffering, bringing them back to the basket of nirvana. Such is his purpose, which is his lifelong pursuit. He temporarily puts down his fishing rod, and leaves behind this poem:
'Dwelling in constant stillness, I originally lived leisurely, now I come to hold the fishing rod at the head of the sea of suffering. Only when all beings are caught in my hand, will I then not cast my hook.'
He has lectured on the Amitabha Sutra ten times, and frequently consults Zhizhou of Guishan's Commentary on the Amitabha Sutra. The principles and phenomena are perfectly integrated, the words and meanings are clear and thorough. He uses various skillful means, ultimately only勸people to be reborn in the Pure Land where lotuses bloom. The original nature Amitabha is manifested at any time, how far away is the mind-only Pure Land? The hundred thousand leagues to the Pure Land must be experienced in daily actions. Do not make arbitrary distinctions, at the time of death, just personally practice and transform.
'Four-colored lotuses among the green lotus leaves, one lotus carries one Amitabha. Do not doubt that the journey to the Pure Land is far, every day of life has many raindrops.'
My Buddha Amitabha Buddha's lotus flowers spring forth with every step, possessing golden subtle marks and blue conch-like hair. In the past, in the causal stage, he made great vows, a total of forty-eight. He will deliver all beings, enabling them to achieve the fruit of Bodhisattva. The palaces of the Pure Land emit red fragrance, the light and shadows of the lotus flowers reflect each other, the precious steps leading to the palace have three paths, wide and crystal clear, like lapis lazuli.
。水鳥樹林皆念法。聲嘈囋。空中零亂天華撒。
行樹陰陰布七重 寶華珠網共玲瓏 百千種樂俱鳴處 天雨曼陀散碧空
彼土因何名極樂。蓮華九品無三惡。雖有頻伽並白鶴。非彰灼。如來變化宣流作。九品一生離五濁。自然身掛珠瓔珞。宛轉白毫生額角。長輝爍。百千業障都消卻。
六方諸佛說誠言 舌相三千廣贊宣 池上託生蓮九品 未知生向那枝邊
佛贊西方經現在。廣長舌相三千界。為要眾生生信解。臨終邁。不修凈業猶何待。七寶池塘波一派。蓮華朵朵車輪大。華內託生真自在。分三輩。阿鞞跋致長無退。
但得蓮中托化來 從教經劫未華開 華中快樂同忉利 不比人間父母胎
鸚鵡頻伽知幾隻。音聲和雅鳴朝夕。演暢五根並五力。令人憶。心飛恨不身生翼。從是西方十萬億。山長水遠誰人識。唯是觀門歸路直。真訊息坐澄劫水琉璃碧。
兀坐初修水觀成 微風不動翠波靜 幽深境界誰人見 一片琉璃照眼明
清凈樂邦吾本郡。娑婆流浪因貪吝。冉冉思歸霜入鬢。深嗟恨。塞鴻不解傳音信。落日盡邊沙隱隱。向西望處歸應近。天樂是時相接引。宜精進。紫金臺上誰無分。
樂邦清凈本吾家 既有歸期豈憚賒 行計會須勤策進
【現代漢語翻譯】 現代漢語譯本：水鳥和樹林都在念誦佛法，聲音嘈雜而悅耳。天空中紛紛揚揚地散落著天花。
成排的樹木枝繁葉茂，重重疊疊，寶華和珠網交相輝映，精緻美妙。無數種樂器同時鳴奏，天空中飄灑著曼陀羅花。
那個國土為什麼叫做極樂？因為蓮花有九個品級，沒有三惡道。雖然有頻伽鳥（Kalaviṅka，妙音鳥）和白鶴，但這些都不是主要的，而是如來佛（Tathāgata）變化出來宣揚佛法的。九品往生的人脫離五濁（指劫濁、見濁、煩惱濁、眾生濁、命濁），自然而然地身上佩戴著珠瓔珞。額頭上顯現宛轉的白毫相（ūrṇā，佛的三十二相之一），光芒閃耀。百千種業障都消除了。
六方諸佛說真實的話，伸出廣長的舌相，遍覆三千大千世界，廣為讚歎宣揚。在蓮池上託生，蓮花有九個品級，不知道會生在哪一枝蓮花上？
佛讚歎西方極樂世界的經典現在還在流傳，佛伸出廣長的舌相，遍覆三千大千世界。爲了讓眾生生起信心和理解，臨終時才能往生。如果不修凈土法門，還要等待什麼呢？七寶池塘里波光盪漾，蓮花一朵朵像車輪那麼大。在蓮花中託生，真正自在。分為上、中、下三輩，都是阿鞞跋致（avaivartika，不退轉）菩薩，永遠不會退轉。
只要能在蓮花中託生，哪怕經過漫長的劫數蓮花還沒有開放。在蓮花中的快樂如同忉利天（Trāyastriṃśa，欲界六天之一），不像人間從父母胎中出生。
鸚鵡和頻伽鳥（Kalaviṅka，妙音鳥）有多少隻呢？它們的聲音和諧美妙，早晚都在鳴叫。演說宣揚五根（信根、精進根、念根、定根、慧根）和五力（信力、精進力、念力、定力、慧力），令人憶念。心裡飛動，只恨自己沒有翅膀可以飛過去。從這裡到西方極樂世界有十萬億個佛土那麼遙遠，山長水遠，誰人能夠認識？只有修習觀想念佛法門，迴歸的路才是筆直的。這才是真實的訊息，安坐于澄凈的劫水，琉璃般碧綠。
靜坐開始修習水觀想，微風吹拂，水波平靜。幽深美好的境界有誰能看見？一片琉璃光照耀著眼睛。
清凈快樂的極樂世界本來是我的家鄉，因為貪婪和吝嗇才在娑婆世界（Sahā，意為『堪忍』，指我們所居住的這個世界）流浪。慢慢地思念迴歸，白霜染上了鬢角。深深地嘆息悔恨，大雁不理解我的心意，不能傳遞音信。夕陽西下，沙灘隱隱約約。向西遙望，迴歸的路應該不遠了。天樂這時互相接引，應該精進修行。紫金臺上誰沒有份呢？
極樂世界清凈美好，本來就是我的家。既然有了迴歸的日期，又怎麼會害怕遙遠呢？行程計劃必須勤奮努力。
【English Translation】 English version: Water birds and forests all recite the Dharma, their sounds are noisy and pleasant. Heavenly flowers scatter in the air.
Rows of trees are lush and layered, adorned with jeweled flowers and pearl nets, exquisitely beautiful. Countless kinds of music play simultaneously, and Mandarava flowers rain down in the sky.
Why is that land called 'Ultimate Bliss' (Sukhāvatī)? Because the lotuses have nine grades, and there are no three evil destinies. Although there are Kalaviṅka birds (妙音鳥, birds with beautiful voices) and white cranes, these are not the main features, but rather manifestations of the Tathāgata (如來佛) to propagate the Dharma. Those reborn in the nine grades are liberated from the five defilements (turbidity of the age, views, afflictions, beings, and life), and naturally adorn themselves with jeweled necklaces. The radiant white hair-curl (ūrṇā, 白毫相, one of the 32 marks of a Buddha) appears on their foreheads, shining brightly. Hundreds of thousands of karmic obstacles are eliminated.
The Buddhas of the six directions speak truthfully, extending their broad and long tongues to cover the three thousand great thousand worlds, widely praising and proclaiming. Reborn on the lotus ponds, the lotuses have nine grades. I wonder which lotus I will be born upon?
The sutras praising the Western Pure Land (Sukhāvatī) are still being taught now. The Buddha extends his broad and long tongue to cover the three thousand great thousand worlds. In order to give sentient beings faith and understanding, they can be reborn at the moment of death. If you do not cultivate the Pure Land practice, what are you waiting for? In the seven-jeweled ponds, the waves ripple, and each lotus flower is as large as a chariot wheel. Reborn within the lotus, one is truly free and at ease. There are three grades, upper, middle and lower, all of whom are avaivartika (阿鞞跋致, non-retrogression) Bodhisattvas, never regressing.
As long as one is reborn in a lotus, even if the lotus has not yet bloomed after countless kalpas. The happiness within the lotus is like that of the Trāyastriṃśa Heaven (忉利天, one of the six heavens of desire), unlike being born from the womb of parents in the human realm.
How many parrots and Kalaviṅka birds (頻伽鳥, birds with beautiful voices) are there? Their voices are harmonious and beautiful, singing morning and evening. They expound and propagate the five roots (roots of faith, vigor, mindfulness, concentration, and wisdom) and the five powers (powers of faith, vigor, mindfulness, concentration, and wisdom), causing people to remember. My heart flies, regretting that I do not have wings to fly there. From here to the Western Pure Land is a hundred thousand kotis of Buddha lands away. The mountains are long and the waters are distant, who can recognize it? Only by cultivating the contemplation and mindfulness of Buddha practice, is the path of return straight. This is the true news, sitting peacefully in the clear kalpa water, as green as lapis lazuli.
Sitting upright, I begin to cultivate the water contemplation, a gentle breeze blows, and the waves are calm. Who can see the profound and beautiful realm? A piece of lapis lazuli shines brightly in my eyes.
The pure and blissful land is originally my hometown, but I have been wandering in the Saha world (娑婆世界, the world we live in, meaning 'endurance') because of greed and stinginess. Slowly, I think of returning, and frost covers my temples. I deeply sigh with regret, the wild geese do not understand my heart and cannot deliver messages. The setting sun is at the edge, and the sand is faintly visible. Looking westward, the return should be near. Heavenly music is then mutually welcoming, one should be diligent in practice. Who will not have a share on the purple-gold platform?
The pure and blissful land is originally my home. Since there is a date for return, why fear the distance? The itinerary must be diligent and strive forward.
淹留無慮在天涯
理性本來長自在。靈通昭徹光無礙。因被無明風惱害。真如海等閑吹動波千派。五蘊山頭云叆叇。遮藏心月無光彩。六賊會須知悔改。除貪愛。剎那跳出娑婆界。
混然凡聖本同途 一點靈明體一如 只為妄情隨物轉 至今顛倒未逢渠
為厭娑婆求凈土。馳情送想存朝暮。誰信不勞移一步。西方去樓臺隱隱云深處。珠網為光華作雨。金沙布地無塵土。怎不教人思去路。心專注。坐觀落日如懸鼓。
清風為我拂寥狖 不許殘云遮屋角 禪居深掩靜無人 坐看一輪紅日落
四相相催生病死。死魔不定朝難保。爭似寅昏持佛號。西方好。樹林水鳥稱三寶。磨滅等閑髭鬢皓。樂邦行計唯宜早。萬億國邦非遠道。休煩惱。一彈指頃能行到。
經贊彌陀願力強 劣夫為喻從輪王 四天一日行周遍 西去應非道路長
人世罪冤知底數。前程不是無冥府。爭似靜焚香一炷。無行住。聲聲稱念彌陀父罪業盡消生有處。彌陀願力堪憑據。十念一心存旦暮。西方路。功成足步紅蓮去。
誰知端坐卻能游 頃刻心飛到玉樓 竹影月移來戶牖 便疑行樹在檐頭
萬事到頭無益己。尋思只有修行是。若送此心遊寶地。還容易坐觀。落日當西墜萬頃紅
【現代漢語翻譯】 現代漢語譯本 淹留塵世，不必憂慮身在何處天涯， 本性理性本來就是長久的自在。靈明通達，光明昭徹，沒有阻礙。只因爲被無明之風惱亂侵害，原本如如不動的真如之海，也等閑地被吹動，掀起千層波浪。五蘊（色、受、想、行、識，構成人身的五種要素）之山，雲霧籠罩，遮蔽了心如明月般的光彩。如果六賊（色、聲、香、味、觸、法，誘惑人心的六種外在事物）聚會，要知道懺悔改正。去除貪婪和愛慾，剎那間就能跳出娑婆界（充滿煩惱和痛苦的世界）。 混同來看，凡人和聖人本來就在同一條道路上，一點靈明之心，其本體是同一如如不動的。只因爲虛妄的情感隨著外物而轉移，直到現在還顛倒迷惑，沒有遇到正道。 爲了厭惡娑婆世界（充滿煩惱和痛苦的世界），而尋求凈土（沒有煩惱和痛苦的清凈世界）。心思馳騁，送念于想像之中，念念不忘。誰能相信不用移動一步，就能到達西方極樂世界，那裡的樓臺隱隱約約地在雲霧深處。珠網交織，化為光華灑落如雨，金沙鋪滿大地，沒有一絲塵土。怎能不教人思念前往的道路？心要專注，坐著觀看落日，就像懸掛的鼓。 清風為我拂去寂靜空曠，不允許殘餘的雲彩遮蔽屋角。禪房深深地掩閉著，安靜無人，坐著觀看一輪紅日落下。 地、水、火、風四相（構成物質世界的四種基本元素）互相催促，導致生老病死。死魔的到來沒有定數，早晚都難以預料。怎比得上在寅時（凌晨三點到五點）和黃昏時，持唸佛號。西方極樂世界真好，那裡的樹林和水鳥都在宣揚三寶（佛、法、僧）。磨滅了等閑的鬍鬚和鬢髮，前往極樂世界的計劃應該儘早進行。萬億國土並非遙遠的路途，不要煩惱，一彈指的瞬間就能到達。 經書讚歎阿彌陀佛（Amitabha）的願力強大，用一個比喻來說，就像轉輪王（Chakravarti，擁有統治世界的理想君主）一樣。轉輪王一天之內可以周遊四天，那麼前往西方極樂世界，應該不是遙遠的路途。 人世間的罪孽冤屈，誰能知道有多少？前往來世的道路，不是沒有冥府。怎比得上安靜地焚燒一炷香，無論行走還是停留，聲聲稱念阿彌陀佛（Amitabha）聖號，罪業全部消除，往生到美好的地方。阿彌陀佛（Amitabha）的願力可以作為憑據，十念法要一心不亂，早晚都要存念。前往西方極樂世界的道路，功德成就，最終可以腳踏紅蓮而去。 誰知道端坐不動，卻能神遊極樂世界，頃刻之間，心神飛到玉樓。竹影隨著月亮移動，映照在門窗上，甚至懷疑路旁的樹木就在屋檐邊。 萬事到頭來都對自己沒有益處，仔細尋思，只有修行才是最重要的。如果能把這顆心送到寶地（指凈土），還很容易坐著觀看，落日向西邊墜落，萬頃紅光。
【English Translation】 English version Dwelling in the world, there's no need to worry about being at the edge of the sky, The inherent reason is originally long-lasting and free. Spiritual and clear, the light is bright and unobstructed. Because of being troubled and harmed by the wind of ignorance, the originally unmoving ocean of True Thusness is casually blown, stirring up thousands of waves. The mountain of the five aggregates (Skandhas, the five elements that constitute a person: form, feeling, perception, volition, and consciousness) is shrouded in clouds, obscuring the moon-like brightness of the mind. If the six thieves (the six external objects that tempt the mind: form, sound, smell, taste, touch, and dharma) gather, know to repent and correct. Remove greed and desire, and in an instant, you can jump out of the Saha world (the world full of troubles and suffering). Looking at it together, ordinary people and sages are originally on the same path, the one point of spiritual brightness, its essence is the same and unmoving. Only because of deluded emotions following external things, until now, they are still upside down and confused, not having encountered the right path. To detest the Saha world (the world full of troubles and suffering) and seek the Pure Land (a pure world without troubles and suffering). Thoughts gallop, sending thoughts in imagination, never forgetting. Who can believe that without moving a step, one can reach the Western Pure Land, where the pavilions are faintly in the deep clouds. The pearl nets are interwoven, transforming into light and splendor falling like rain, golden sand covers the ground, without a trace of dust. How can it not teach people to think about the path to go? The mind should be focused, sitting and watching the setting sun, like a hanging drum. The clear wind sweeps away the loneliness for me, not allowing the remaining clouds to obscure the corner of the roof. The meditation room is deeply closed, quiet and empty, sitting and watching a round of red sun setting. The four elements (earth, water, fire, and wind, the four basic elements that constitute the material world) urge each other, leading to birth, old age, sickness, and death. The arrival of the death demon is uncertain, and it is difficult to predict morning and evening. How can it compare to holding the Buddha's name in the Yin time (3 AM to 5 AM) and at dusk. The Western Pure Land is truly good, where the forests and water birds are all proclaiming the Three Jewels (Buddha, Dharma, Sangha). Erase the casual beard and temples, the plan to go to the Land of Bliss should be carried out as early as possible. Ten trillion lands are not a distant path, do not worry, in an instant of a finger snap, you can arrive. The scriptures praise the powerful vows of Amitabha (Amitabha), using an analogy, like a Chakravarti (Chakravarti, an ideal monarch with world-ruling power). A Chakravarti can travel around the four heavens in one day, so going to the Western Pure Land should not be a distant path. Who can know how many sins and grievances there are in the human world? The road to the afterlife is not without the underworld. How can it compare to quietly burning a stick of incense, whether walking or staying, reciting the name of Amitabha (Amitabha) in every sound, all sins are eliminated, and one is reborn in a good place. Amitabha's (Amitabha) vows can be relied upon, the ten recitations should be single-minded, and one should always remember them morning and evening. On the road to the Western Pure Land, with the accomplishment of merit, one can finally step on a red lotus and leave. Who knows that sitting still, one can travel to the Pure Land, in an instant, the mind flies to the jade pavilion. The bamboo shadows move with the moon, reflecting on the doors and windows, even suspecting that the trees by the road are by the eaves. Everything in the end is of no benefit to oneself, thinking carefully, only cultivation is the most important. If you can send this heart to the treasure land (referring to the Pure Land), it is also easy to sit and watch, the setting sun falling to the west, ten thousand acres of red light.
光歸眼際。眼開眼閉長明媚。此觀成時知法味。心歡喜臨終決定生蓮里。
九品蓮華次第排 也應荷葉翠相挨 未知何日生蓮界 無柰晨昏甚掛懷
西望樂邦云杳隔。一鉤新月彎彎白。意欲往生何計策。勞魂魄彌陀一念聲千百。金殿玉樓為屋宅。七重行樹強松柏。華里託生非血脈。真高極。樂天不是蓬萊客。
遍看玉軸與瑯函 苦勸勞生脫世凡 凈土好修還不肯 莫教披卻有毛衫
富貴經中談凈域。赤珠瑪瑙為嚴飾。彼土眾生當曉色。擎衣裓。妙華供養他方佛。稚小嬉遊隨沒溺。娑婆是苦何曾識。忻厭邇來方有力。從朝夕。靜焚一炷香凝碧。
既有身心求凈土 可無門路去娑婆 修行也只無多子 十念功成一剎那
文墨尖新無處用。已將名利渾如夢。一弗數珠隨手弄。休千種。唯聞唸佛心歡勇。滉漾空中仙樂動。笙簫聲細天風送。接引凡夫歸聖眾。香云捧。男兒此日方崇重。
覽遍經文與律儀 頻頻唯勸念阿彌 一聲消盡千生業 何況嘮嘮久誦持
休縱心猿馳意馬。牢將繫念繩頭把。說破十疑因智者。爭傳寫。廬山又結蓮華社。十八大賢居會下。功成五色云西駕。諸上善人都在那。相迎迓。聚頭只說無生話。
池邊行樹不全遮 嫋嫋金橋露
【現代漢語翻譯】 現代漢語譯本： 光芒凝聚在眼際。睜眼閉眼都長久明媚。當這種觀想成就時，便能體會到佛法的滋味。心中歡喜，臨終時決定往生在蓮花之中。
九品蓮花次第排列，想必荷葉翠綠緊密相挨。不知何時才能往生蓮花世界，無奈早晚都為此事深深掛懷。
向西遙望極樂世界，雲霧縹緲阻隔。一彎新月彎彎潔白。想要往生極樂世界，有什麼好計策？勞累魂魄，唸誦阿彌陀佛（Amitabha）的名號千百遍。金殿玉樓作為住所。七重行樹比強勁的松柏還要堅固。在蓮花中化生，並非血肉之軀。真是高妙到了極點。極樂世界的人不是蓬萊仙島的客人。
遍覽玉軸和瑯函（珍貴的經書），苦苦勸說世人脫離塵世的凡俗。極樂凈土容易修習卻還不肯去，不要等到將來披上長毛的畜生之身。
富貴經中談論極樂凈土，用赤珠瑪瑙來莊嚴裝飾。那裡的眾生在清晨時分，拿著衣襟，用美妙的鮮花供養他方世界的佛。年幼的孩子嬉戲玩耍，隨意玩樂。娑婆世界是苦難，他們何曾知曉？欣喜和厭惡，近來才有了力量。從早到晚，靜靜地焚燒一炷凝結著碧色的香。
既然有了身心來求生凈土，怎麼能沒有門路離開娑婆世界？修行也只是沒有多少時日了，十念法門功成就在一剎那。
精妙的文章沒有地方可用，已經將名利看得如同夢幻。一串佛珠隨手撥弄。停止各種妄想。唯有聽聞唸佛的聲音，心中歡喜而充滿勇氣。空中迴盪著仙樂，笙簫的聲音細微，天風傳送而來。接引凡夫迴歸聖賢的行列。香云托起。男兒今日才算真正崇高。
遍覽經文和戒律，頻頻勸人唸誦阿彌陀佛（Amitabha）。一聲佛號就能消除千生罪業，何況長久地念誦。
不要放縱心猿意馬，牢牢地用繫念的繩索抓住它。說破十疑論，因為有智者。爭相傳抄書寫。廬山又結成了蓮社。十八位大賢居住在社中。功成之後，乘著五色祥雲向西而去。諸位上善人都聚集在那裡。互相迎接。聚在一起只說無生之法。
池邊的行道樹不能完全遮蔽，嫋嫋的金橋顯露出來。
【English Translation】 English version: The light converges at the edge of the eyes. Opening and closing the eyes, there is lasting brightness. When this contemplation is accomplished, one knows the taste of the Dharma. The heart rejoices, and at the end of life, one is destined to be born in a lotus.
The nine grades of lotuses are arranged in order, and the lotus leaves must be lush and close together. I don't know when I will be born in the lotus world, but I am deeply concerned about it morning and evening.
Looking west to the Land of Ultimate Bliss, the clouds are misty and separated. A crescent moon is curved and white. Wanting to be reborn in the Land of Ultimate Bliss, what good plan is there? Exhaust the soul and recite the name of Amitabha (Amitabha) thousands of times. Golden halls and jade buildings serve as residences. The seven rows of trees are stronger than strong pines and cypresses. Being born in a lotus is not a flesh-and-blood body. It is truly extremely sublime. The people of the Land of Bliss are not guests of Penglai Island.
Browsing through jade scrolls and precious scriptures, I bitterly persuade people to escape the mundane world. The Pure Land is easy to cultivate, but they are unwilling to go. Don't wait until you put on a hairy animal body in the future.
The Sutra of Wealth and Nobility discusses the Pure Land, adorned with red pearls and agate. The beings there, at dawn, hold up their robes and offer wonderful flowers to the Buddhas of other worlds. Young children play and frolic, indulging in pleasure. The Saha world is suffering, how could they know? Joy and aversion have only recently gained strength. From morning to night, quietly burn a stick of incense that condenses with emerald green.
Since you have the body and mind to seek rebirth in the Pure Land, how can there be no way to leave the Saha world? Cultivation is only a matter of not much time, and the accomplishment of the ten recitations is in an instant.
Exquisite writing has nowhere to be used, and fame and fortune have already been regarded as dreams. A string of prayer beads is played with at will. Stop all kinds of delusions. Only hearing the sound of reciting the Buddha's name, the heart is joyful and full of courage. Celestial music echoes in the air, the sound of sheng and xiao is subtle, carried by the heavenly wind. Guiding ordinary people back to the ranks of the saints. Fragrant clouds hold them up. Only today is a man truly noble.
Browsing through the scriptures and precepts, I frequently urge people to recite Amitabha (Amitabha). One recitation of the Buddha's name can eliminate thousands of lifetimes of karma, let alone prolonged recitation.
Do not let the mind-monkey and the will-horse run wild. Firmly grasp it with the rope of mindfulness. The ten doubts are explained by the wise. Competing to copy and write. Mount Lu has again formed a Lotus Society. Eighteen great sages reside in the society. After the accomplishment, they ride on five-colored auspicious clouds to the west. All the most virtuous people are gathered there. Greeting each other. Gathering together, they only talk about the Dharma of no-birth.
The rows of trees by the pond do not completely cover it, and the graceful golden bridge is revealed.
半斜 忽見化生新佛子 紅蓮開處噪頻伽
三十六般包一袋。膿囊臭穢猶貪愛。恰似蜣螂推糞塊。無停待朝朝只在塵中㔣。若解堅心生重悔。寧拘惡逆並魁膾。一念能消千劫罪。生華內滿身瓔珞鳴珂𤧑。
紛紛世態盡空華 講外無餘掛齒牙 一弗數珠新換線 阿彌陀佛做冤家
一點神魂初托魄。青蓮華里琉璃宅。毫相法音非間隔。雖明白到頭不似金臺客。九品高低隨報獲。或經劫數華方拆。若是我生心性窄。應煎迫。未開須把蓮華擘。
菊腦姜牙一飯余 其他安敢費功夫 從今十指無閑暇 且盡平生弄數珠
凈土故鄉嗟乍別。天涯流浪經時節。老去染沾眉鬢雪。思歸切。聞聲愿寄遼天月。唸唸時時修凈業。臨終佛定來迎接。有誓表為誠實說。廣長舌三千遍覆紅蓮葉。
唯將焚誦是平生 夜夜嘮嘮一二更 隻影自憐塵世外 風前月下恣經行
善導可嗟今已往。化來老少皆歸向。佛唸一聲分一鏹。聲才響。一聲一佛虛空上。八萬四千奇妙相。光明壽命皆無量。金色臂垂千萬丈。鵝王掌誓來迎接歸安養。
暮鼓晨雞不住催 逡巡容貌變衰頹 莫言白髮渾閒事 總是無常資訊來
西土紋成東土壞。星飛一點千華界。勿訝神魂生去怪。無遮礙。樂
【現代漢語翻譯】 現代漢語譯本 半斜 忽見化生新佛子（新生的佛陀） 紅蓮開處噪頻伽（美妙的鳥）
三十六般包一袋。膿囊臭穢猶貪愛。恰似蜣螂推糞塊。無停待朝朝只在塵中㔣。若解堅心生重悔。寧拘惡逆並魁膾。一念能消千劫罪。生華內滿身瓔珞鳴珂𤧑。
紛紛世態盡空華（虛幻不實） 講外無餘掛齒牙 一弗數珠新換線 阿彌陀佛（西方極樂世界的佛）做冤家
一點神魂初托魄。青蓮華里琉璃宅。毫相法音非間隔。雖明白到頭不似金臺客。九品高低隨報獲。或經劫數華方拆。若是我生心性窄。應煎迫。未開須把蓮華擘。
菊腦姜牙一飯余 其他安敢費功夫 從今十指無閑暇 且盡平生弄數珠
凈土（阿彌陀佛的西方極樂世界）故鄉嗟乍別。天涯流浪經時節。老去染沾眉鬢雪。思歸切。聞聲愿寄遼天月。唸唸時時修凈業。臨終佛定來迎接。有誓表為誠實說。廣長舌三千遍覆紅蓮葉。
唯將焚誦是平生 夜夜嘮嘮一二更 隻影自憐塵世外 風前月下恣經行
善導（唐代凈土宗祖師）可嗟今已往。化來老少皆歸向。佛唸一聲分一鏹。聲才響。一聲一佛虛空上。八萬四千奇妙相。光明壽命皆無量。金色臂垂千萬丈。鵝王掌誓來迎接歸安養。
暮鼓晨雞不住催 逡巡容貌變衰頹 莫言白髮渾閒事 總是無常資訊來
西土紋成東土壞。星飛一點千華界。勿訝神魂生去怪。無遮礙。樂
【English Translation】 English version Half-Slanting Suddenly, I see a newly born Buddha child, where red lotuses bloom, the Kalavinka (a mythical bird with a beautiful voice) sings.
Thirty-six kinds are packed in one bag. A pus-filled, foul-smelling sac is still loved. Just like a dung beetle pushing a ball of dung. Without stopping, every day only toils in the dust. If you understand and firmly generate deep repentance, rather restrain the wicked and the executioners. One thought can dissolve a thousand kalpas of sins. Flowers bloom within, the body is adorned with necklaces, and the jade pendants tinkle.
The myriad forms of the world are all empty flowers (illusory). Beyond the teachings, there is nothing to talk about. One string of prayer beads is newly restrung. Amitabha Buddha (the Buddha of the Western Pure Land) is made into an enemy.
A point of spirit first relies on the physical body. A crystal palace in a blue lotus flower. The radiant marks and Dharma sounds are not separated. Although understood, in the end, it's not like a guest on the golden platform. The nine grades of rebirth are obtained according to karmic rewards. Perhaps after countless kalpas, the flower will open. If my innate nature is narrow, I should be tormented. Before it opens, the lotus flower must be split open.
Chrysanthemum brains and ginger sprouts, just enough for one meal. How dare I waste effort on other things? From now on, my ten fingers will have no leisure. I will spend my whole life playing with prayer beads.
The Pure Land (Amitabha's Western Paradise) homeland, alas, is only briefly separated. Wandering at the ends of the earth through seasons. Growing old, dyed with snow on eyebrows and temples. Eager to return. Hearing the sound, I wish to send it to the moon over the Liao sky. Thought after thought, moment by moment, cultivating pure karma. At the end of life, the Buddha will surely come to greet me. There is a vow to express sincerity. The broad and long tongue covers the red lotus leaves three thousand times.
I only take burning incense and reciting scriptures as my life's work, chanting and murmuring every night for one or two watches. Only my shadow pities itself outside the dusty world, freely walking under the wind and moon.
Shandao (a patriarch of the Pure Land School in the Tang Dynasty) is lamentable, now passed away. The transformed, young and old, all turn towards him. One recitation of the Buddha's name is worth one 'qiang' (ancient coin). As soon as the sound rings, one Buddha appears above the empty space. Eighty-four thousand wondrous forms. Light and lifespan are all immeasurable. Golden arms hang down for thousands of 'zhang' (ancient unit of length). The goose-king palm vows to come and greet you to return to An'yang (peaceful nourishment).
The evening drum and morning rooster constantly urge, the appearance gradually changes and declines. Don't say that white hair is all a trivial matter, it is always a message of impermanence coming.
The Western Land is completed, the Eastern Land is ruined. A star flies, a point in the thousand-world realm. Don't be surprised by the strange birth and death of the spirit. Without obstruction. Joy.
邦只在同居內。八德池深華又大。加趺端坐蓮華載。耳聽法音心悟解。低頭拜。從今跳出胞胎外。
贊西方漁家傲
西余禪師法端
七寶池中堪下釣。八功德水煙波渺。池底金沙齊布了。週迴繞。黃金砌地為階道。白鶴孔雀鸚鵡噪。彌陀接引聲聲告。不是修行何得到。一般好。西方凈土無煩惱。
望江南(十二首)
白雲法師凈圓
娑婆苦
娑婆苦長劫受輪迴。不斷苦因離火宅。只隨業報入胞胎。辜負這靈臺。朝又暮寒暑急相催。一個幻身能幾日。百端機巧袞塵埃。何得出頭來。
娑婆苦身世一浮萍。蚊蚋睫中爭小利。蝸牛角上竊虛名。一點氣難平。人我盛日夜長無明。地獄爭頭成隊入。西方無個肯修行。空死復空生。
娑婆苦情念驟如風。六賊村中無暫息。四蛇篋內更相攻。誰是主人公。無慧力愛網轉關籠。一向四楞低搭地。不思兩腳欲梢空。前路更匆匆。
娑婆苦生老病無常。九竅腥臊流穢污。一包膿血貯皮囊。爭弱又爭強。隨妄想耽欲更荒唐。唸佛看經云著相。破齊毀戒卻無妨。只恐有閻王。
娑婆苦終日走塵寰。不覺年光隨逝水。那堪白髮換朱顏。六趣任循環。今與古誰肯死前閑。危脆利名才入手。虛華財便色追攀。榮辱片時間。
娑婆苦光影急如流。寵辱悲歡何日了。是非人我幾時休。生死路悠悠。三界里水面一浮漚。縱使英雄功蓋世。只留白骨掩荒丘。何似早回頭。
西方好
西方好隨念即超群。一點靈光隨落日。萬端塵事付浮雲。人世自紛紛。凝望處決定去棲神。金地經行光里步。玉樓宴坐定中身。方好任天真。
西方好瓊樹聳高空。彌覆七重珠寶網。莊嚴百億妙華宮。宮裡眾天童。金地上欄楯繞重重。華雨飄飖香散漫。樂音寥亮鼓清風。聞者樂無窮。
西方好七寶甃成池。四色好華敷菡萏。八功德水泛清漪。除渴又除饑。池岸上樓殿勢飛翚。碧玉雕欄填碼瑙。黃金危棟間玻[王*(黍-禾+利)]。隨處發光輝。
西方好群鳥美音聲。華下和鳴歌六度。光中哀雅贊三乘。聞者悟無生。三惡道猶自不知名。皆是佛慈親變化。欲宣法語警迷情。心地頓圓明。
西方好清旦供尤佳。縹緲仙云隨寶仗。輕盈衣裓貯天華。十萬去非賒。諸佛土隨念遍河沙。蓮掌撫摩親授記。潮音清妙響頻伽。時至即還家。
西方好我佛大慈悲。但具三心圓十念。即登九品越三祇。神力不思議。臨報盡接引定無疑。普愿眾生同系念。金臺天樂共迎時。彈指到蓮池。
樂邦文類卷第五
後序
修凈
【現代漢語翻譯】 現代漢語譯本 娑婆世界的苦難如同光影般迅速流逝。爭寵受辱、悲傷歡樂何時才能了結？是是非非、人我之爭何時才能停止？生死輪迴的道路漫長而悠遠，在三界之中，生命就像水面上漂浮的一個水泡。縱然是蓋世英雄，最終也只留下白骨掩埋在荒涼的墳丘。為何不早日回頭醒悟呢？
西方極樂世界真美好！ 往生西方極樂世界，隨著唸佛就能超越眾人。一點靈光隨著落日西沉，世間萬般的塵事都付與飄浮的雲彩。人世間總是紛紛擾擾，凝神觀望之處，決定前往那裡安身立命。在金色的土地上行走，在光明中邁步；在玉石砌成的樓閣里宴坐，身處禪定之中。一切都美好得任憑天真。
西方極樂世界真美好！瓊樹高聳入雲，瀰漫覆蓋著七重珠寶羅網，莊嚴著百億美妙的蓮華宮。宮殿里有眾多的天童，金色的地上，欄桿重重圍繞。蓮花雨飄搖，香氣散漫，美妙的音樂響亮，清風吹拂。聽到的人快樂無窮。
西方極樂世界真美好！七寶砌成水池，四種顏色的美好蓮花盛開，八功德水泛起清澈的漣漪。消除口渴，也消除飢餓。池塘岸邊，樓臺殿宇的屋檐高高飛起。用碧玉雕琢的欄桿，鑲嵌著瑪瑙，黃金做成的屋樑，點綴著琉璃。隨處都散發著光輝。
西方極樂世界真美好！眾鳥發出美妙的聲音，在蓮花下和諧鳴叫，歌頌六度萬行，在光明中優雅地讚歎三乘佛法。聽到的人領悟無生之理。三惡道的眾生甚至不知道這些名稱。這些都是佛陀慈悲親身變化而來，想要宣揚佛法，警醒迷惑的眾生，使他們的心地頓時圓滿光明。
西方極樂世界真美好！清晨的供養尤其殊勝。縹緲的仙云伴隨著寶貴的儀仗，輕盈的衣帶盛滿了天上的蓮花。前往西方極樂世界，十萬億佛土並不遙遠。諸佛用蓮花手掌撫摸，親自授記，潮水般的聲音清澈美妙，頻伽鳥發出鳴叫。時機一到，就返回故鄉。
西方極樂世界真美好！我佛阿彌陀佛大慈大悲。只要具足至誠心、深心、迴向發願心這三種心，圓滿十念，就能登上九品蓮臺，超越三大阿僧祇劫。佛的神力不可思議。臨命終時，阿彌陀佛必定前來接引，毫無疑問。普遍希望眾生一同繫念阿彌陀佛，在西方極樂世界，與天樂一同迎接往生之時，彈指間就到達蓮花池。
《樂邦文類》卷第五
後序
修凈土法門
【English Translation】 English version The suffering of the Saha world passes swiftly like fleeting shadows. When will the pursuit of favor and disgrace, sorrow and joy, ever end? When will the disputes of right and wrong, self and others, ever cease? The path of birth and death is long and distant; in the Three Realms, life is like a floating bubble on water. Even if one is a hero with world-surpassing achievements, only white bones remain, buried in desolate mounds. Why not turn back early and awaken?
The Western Paradise is wonderful! Going to the Western Paradise, one surpasses the masses with mindfulness. A spark of spiritual light follows the setting sun; myriad worldly affairs are entrusted to floating clouds. The human world is always in turmoil; where one gazes intently, one resolves to settle there. Walking on the golden ground, stepping in light; feasting in jade pavilions, the body in samadhi. Everything is wonderful, allowing for innocence.
The Western Paradise is wonderful! Jeweled trees soar high into the sky, covered by seven layers of jeweled nets, adorning hundreds of millions of wondrous lotus palaces. In the palaces are numerous celestial children; on the golden ground, railings surround them in layers. Lotus rain flutters, fragrance scatters, beautiful music resounds, and gentle breezes blow. Those who hear it experience endless joy.
The Western Paradise is wonderful! Pools are built of seven treasures, with beautiful lotuses of four colors blooming, and the water of eight merits ripples clearly. Thirst is quenched, and hunger is eliminated. On the banks of the pools, the eaves of pavilions and halls soar high. Jade railings are inlaid with agate, and golden beams are interspersed with crystal. Everywhere radiates light.
The Western Paradise is wonderful! Flocks of birds make beautiful sounds, harmoniously singing the Six Perfections under the lotuses, and elegantly praising the Three Vehicles in the light. Those who hear it awaken to the principle of non-birth. Beings in the three evil paths do not even know these names. These are all compassionate transformations of the Buddha himself, wanting to proclaim the Dharma, awaken deluded beings, and instantly perfect and illuminate their minds.
The Western Paradise is wonderful! Morning offerings are especially excellent. Ethereal celestial clouds accompany precious retinues, and light garments hold celestial lotuses. Going to the Western Paradise, hundreds of thousands of millions of Buddha lands are not far away. The Buddhas caress with lotus hands, personally bestowing predictions, and the sound like the tide is clear and wonderful, with the kalavinka bird singing. When the time comes, one returns home.
The Western Paradise is wonderful! Our Buddha Amitabha is greatly compassionate. As long as one possesses the Three Minds (sincere mind, deep mind, and the mind of dedicating merit with aspiration) and completes the Ten念 (ten recitations), one can ascend the Nine Grades of lotuses and transcend three asamkhya kalpas. The Buddha's power is inconceivable. At the end of life, Amitabha Buddha will surely come to receive one, without doubt. May all beings together be mindful of Amitabha Buddha, and in the Western Paradise, together welcome the time of rebirth with celestial music, arriving at the lotus pond in an instant.
Collection of Writings on the Land of Bliss, Volume 5
Postscript
Cultivating the Pure Land Dharma
土者常多。得其門而徑造者無幾。論凈土者常多。得其要而直指者或寡矣。曾未聞有以自障自蔽為說者。因得以言之。夫自障莫若愛。自蔽莫若疑。但使疑愛二心了無障礙。則凈土一門。未始間隔。
彌陀洪愿常自攝持。必然之理也。昔無為子。嘗序天臺十疑論有曰。愛不重不生娑婆。念不一不生極樂。斯言可謂知本矣。請試以一事訂之。如晉遠法師。蘄向西方。嘗結蓮社于廬山。以淵明則招之。貴其能達而斷愛也。于靈運則拒之。為其心雜而念不能專也。豈非政以二者為凈土之津要乎。余於是得凈土之說。異乎昔之云者如是而已。蓋嘗謂。今有慕修凈業者。當如淵明可也。雖招之不來。笱愿之必達。要是胸中了無一物。求念尚不可得。何愛之可斷乎。故不求則已。求則孰御焉。抑余嘗擬凈土贊有曰。但除自障礙要生即便生。又曰。不斷拖泥纜。徒加舟楫功。蓋亦有激云爾。吾宗宗曉講師。既以凈業自力。將又推己。及物纂樂邦文類。自經論而下。與夫古今名公暨吾釋氏之文。凡有關於凈土。悉發揮而載集焉。其為書富。為說博。勸信甚詳。至於示造修。不一端而止。究其用心。可謂勤。且美矣。雖然吾恐多方以惑。其志不一。念不斷愛。以自障蔽。則又吁可悲也。故特表發其說。有以貫之。愿與同志者。一之
【現代漢語翻譯】 現代漢語譯本：修習凈土的人常常很多，但能夠找到門徑並直接進入的人卻很少。談論凈土的人也很多，但能夠抓住要領並直接指明的人卻很少。我從未聽說過有人以自我障礙、自我矇蔽為主題進行論述，因此我想談談這個問題。自我障礙，沒有比愛更嚴重的了；自我矇蔽，沒有比懷疑更嚴重的了。只要使懷疑和愛戀這兩種心念沒有任何障礙，那麼凈土這一法門，就從未被間隔開來。
阿彌陀佛的宏大誓願常常會自然地攝受我們，這是必然的道理。過去無為子曾經為天臺宗的《十疑論》作序，其中說：『愛不深重，就不會生在娑婆世界；念不專一，就不會生到極樂世界。』這句話可謂抓住了根本。請允許我用一件事來驗證它。例如晉代的遠法師（慧遠，東晉僧侶，在廬山建立東林寺，提倡唸佛法門），他一心向往西方極樂世界，曾經在廬山結社唸佛。對於陶淵明（陶潛，東晉詩人，以隱逸田園生活著稱），他就邀請他加入，因為他看重陶淵明能夠通達事理並斷絕塵世之愛。對於謝靈運（南北朝詩人，生活奢靡），他就拒絕他加入，因為他認為謝靈運心念雜亂，不能專心念佛。這難道不是把斷愛和專唸作為往生凈土的關鍵嗎？我因此得到的關於凈土的說法，與過去所說的不同之處就在於此。我認為，現在如果有仰慕修習凈土法門的人，應當像陶淵明那樣。即使邀請他他也不來，但他往生極樂世界的願望必定能夠達成。關鍵在於心中空無一物，連求唸佛的心都不可得，又有什麼愛需要斷除呢？所以不求則已，如果要求，誰又能阻止他呢？我曾經擬寫過一篇《凈土贊》，其中說：『只要去除自身的障礙，想要往生就能立刻往生。』又說：『不斷開拖泥帶水的纜繩，即使增加船槳的功力也是徒勞。』這些話也是有所感觸而說的。我們宗門的宗曉講師，已經以修習凈土法門作為自己的修行方式，並且還推己及人，編纂了《樂邦文類》。從經論以下，以及古今名公和我們佛教人士的文章，凡是與凈土有關的，都加以闡發並收集起來。這本書內容豐富，論述廣博，勸人信奉非常詳細，至於指示修行的方法，也不止一種。探究他的用心，可謂勤奮而美好。雖然如此，我擔心他方法太多反而使人迷惑，心志不能專一，念頭不能斷絕愛戀，從而自我障礙、自我矇蔽，那就太可悲了。所以特別闡發我的觀點，用一個『一』字來貫穿一切。希望與志同道合的人，一起專一修行。
【English Translation】 English version: Those who practice Pure Land are often many, but few are those who find the path and enter directly. Those who discuss Pure Land are also many, but few are those who grasp the essentials and point them out directly. I have never heard anyone discuss self-obstruction and self-obscuration, so I would like to address this issue. Of all self-obstructions, none is greater than love; of all self-obscurations, none is greater than doubt. As long as these two mental states of doubt and love are without any obstruction, then the Pure Land gate has never been separated.
Amitabha's (Amitābha, the Buddha of Infinite Light and Life) great vows constantly and naturally embrace us; this is a certain principle. In the past, Wuweizi (a person's name) once wrote a preface to Tiantai's (Tiantai, a major school of Chinese Buddhism) 'Ten Doubts about Pure Land', saying: 'If love is not deep, one will not be born in the Saha world (Saha, the world of suffering); if mindfulness is not focused, one will not be born in the Land of Ultimate Bliss.' These words can be said to have grasped the root. Please allow me to verify it with an example. For example, Dharma Master Yuan (Huiyuan, a prominent Buddhist monk of the Jin Dynasty who established Donglin Temple on Mount Lu and promoted the practice of mindfulness of the Buddha), who wholeheartedly aspired to the Western Pure Land, once formed a lotus society on Mount Lu. He invited Tao Yuanming (Tao Qian, a famous poet known for his reclusive lifestyle) to join, because he valued Tao Yuanming's ability to understand principles and sever worldly love. He refused Xie Lingyun (Xie Lingyun, a poet known for his extravagant lifestyle) to join, because he believed that Xie Lingyun's mind was mixed and his mindfulness could not be focused. Isn't this because he regarded severing love and focusing mindfulness as the key to being reborn in Pure Land? The Pure Land teachings I have thus obtained differ from what was said in the past in this regard. I believe that if there are now those who admire and practice the Pure Land method, they should be like Tao Yuanming. Even if invited, he would not come, but his aspiration to be reborn in the Land of Ultimate Bliss will surely be fulfilled. The key is that his mind is empty of all things; even the thought of seeking mindfulness is unattainable. What love is there to sever? Therefore, if one does not seek, then that is the end of it; if one seeks, who can stop him? I once drafted a 'Pure Land Praise', which said: 'Just remove your own obstacles, and you will be born immediately when you want to be born.' It also said: 'Without cutting the muddy tow rope, adding the effort of oars is in vain.' These words were also spoken with feeling. Our sect's lecturer, Zongxiao (a person's name), has already taken the practice of Pure Land as his own practice, and he has also extended it to others, compiling the 'Collection of Texts on the Land of Bliss'. From the sutras and treatises downwards, as well as the writings of famous officials and our Buddhist figures, all that is related to Pure Land has been elaborated and collected. This book is rich in content, broad in discussion, and very detailed in persuading people to believe. As for instructing on the methods of practice, it does not stop at just one. Investigating his intention, it can be said to be diligent and beautiful. However, I fear that too many methods will confuse people, their minds will not be focused, and their thoughts will not be able to sever love, thus obstructing and obscuring themselves, which would be too sad. Therefore, I especially elaborate my views, using the word 'one' to penetrate everything. I hope to practice with those who share the same aspirations, with singleness of mind.
以專念。本之以斷愛。而後加之以善愿。則凈土門斷可造矣。斯文豈徒然哉。
時慶元庚申良月圓日南湖柏庭(善月)序
懷凈土詩(一百八首)
天目中峰禪師明本
塵沙劫又塵沙劫。數盡塵沙劫未休。當念只因情未瞥。無邊生死自羈留。
四大聚成元兔角。六根傳住白龜毛。漚花影里翻筋斗。出沒閻浮是幾遭。
東海一丸紅彈子。流光日日射西林。世間多少奇男子。誰向窗前惜寸陰。
捏目橫生空里華。妄將三界認為家。大千常寂光明土。不隔纖塵總自遮。
愛繩牽入苦娑婆。器到黃泉淚轉多。孰謂別離窮劫恨。通身渾是古彌陀。
迷時無悟悟無迷。究竟迷時即悟時。迷悟兩頭俱拽脫。鑊湯元是藕花池。
四十八愿水投水。千百億身空合空。法藏慈尊無面目。不須重覓紫金容。
正念阿彌陀佛時。寶池樹影日遲遲。更馳心欲歸清泰。又是重裁眼上眉。
濁水盡清珠有力。亂心不動佛無機。眼前儘是家鄉路。不用逢人覓指歸。
萬劫死生如重病。一聲佛號最良醫。到頭藥病俱忘卻。不用重宣母憶兒。
成住壞空真凈土。見聞知覺古彌陀。但于當處忘生滅。父子相牽出愛河。
一爐古篆一枝蓮。目掛寒空萬慮捐。清泰
【現代漢語翻譯】 現代漢語譯本： 以專注的心念。以斷除貪愛為根本。然後再加以善的願望。那麼往生凈土的大門必定可以建造成功。這些文字難道是徒勞的嗎？
時在慶元庚申年良月圓日南湖柏庭(善月)序
懷凈土詩(一百零八首)
天目中峰禪師明本
塵沙劫又塵沙劫。數盡塵沙劫未休。當念只因情未瞥。無邊生死自羈留。
四大（地、水、火、風）聚成元兔角。六根（眼、耳、鼻、舌、身、意）傳住白龜毛。漚花影里翻筋斗。出沒閻浮（指我們所居住的娑婆世界）是幾遭。
東海一丸紅彈子。流光日日射西林。世間多少奇男子。誰向窗前惜寸陰。
捏目橫生空里華。妄將三界（欲界、色界、無色界）認為家。大千常寂光明土。不隔纖塵總自遮。
愛繩牽入苦娑婆（指充滿痛苦的現實世界）。器到黃泉淚轉多。孰謂別離窮劫恨。通身渾是古彌陀（阿彌陀佛）。
迷時無悟悟無迷。究竟迷時即悟時。迷悟兩頭俱拽脫。鑊湯元是藕花池。
四十八愿水投水。千百億身空合空。法藏慈尊無面目。不須重覓紫金容。
正念阿彌陀佛（西方極樂世界的教主）時。寶池樹影日遲遲。更馳心欲歸清泰。又是重裁眼上眉。
濁水盡清珠有力。亂心不動佛無機。眼前儘是家鄉路。不用逢人覓指歸。
萬劫死生如重病。一聲佛號最良醫。到頭藥病俱忘卻。不用重宣母憶兒。
成住壞空真凈土。見聞知覺古彌陀（阿彌陀佛）。但于當處忘生滅。父子相牽出愛河。
一爐古篆一枝蓮。目掛寒空萬慮捐。清泰
【English Translation】 English version: With focused mindfulness. Taking the severance of attachment as the foundation. And then adding good vows. Then the gate to the Pure Land can surely be built. Are these words in vain?
Ordered by Bai Ting (Shanyue) of Nanhu on the full moon day of a good month in the Gengshen year of the Qingyuan era.
Poems on Cherishing the Pure Land (108 poems)
Chan Master Mingben of Zhongfeng, Tianmu Mountain
Kalpas of dust and sand, and again kalpas of dust and sand. Counting to the end of the kalpas of dust and sand is not yet finished. One should be mindful that it is only because affection has not been glimpsed, that boundless birth and death remain in bondage.
The Four Great Elements (earth, water, fire, wind) gather to form the original rabbit's horn. The Six Roots (eye, ear, nose, tongue, body, mind) transmit and dwell in the white turtle's hair. Somersaulting in the reflection of a bubble flower, how many times have you emerged and disappeared in Jambudvipa (referring to the Saha world where we live)?
A red pellet from the Eastern Sea. The flowing light shines daily on the Western Forest. In this world, how many extraordinary men are there? Who cherishes every inch of time before the window?
By rubbing the eyes, flowers are produced horizontally in the empty space. Falsely taking the Three Realms (Desire Realm, Form Realm, Formless Realm) as home. The Great Thousand is constantly still and a land of light. Not separated by a single speck of dust, it is all self-covered.
The rope of love pulls one into the suffering Saha (referring to the painful reality). When the vessel reaches the Yellow Springs, tears increase. Who says that separation is a hatred that exhausts kalpas? The whole body is entirely ancient Amitabha (Amitabha Buddha).
In delusion, there is no enlightenment; in enlightenment, there is no delusion. Ultimately, the moment of delusion is the moment of enlightenment. If both ends of delusion and enlightenment are pulled away, the cauldron of boiling water is originally a lotus pond.
The forty-eight vows are like water poured into water. Hundreds of thousands of millions of bodies merge with emptiness. The compassionate Venerable Dharmakara has no face. There is no need to seek again the purple-golden form.
When rightly mindful of Amitabha Buddha (the lord of the Western Pure Land), the shadows of the trees in the jeweled pond lengthen slowly in the sun. If you further rush your mind to return to Qingtai, it is like adding eyebrows on top of eyebrows.
Turbid water becomes completely clear with the power of the pearl. A disturbed mind cannot move the opportunity of the Buddha. All that is before your eyes is the road home. There is no need to meet people to seek guidance.
Myriad kalpas of birth and death are like a serious illness. A single recitation of the Buddha's name is the best medicine. In the end, both medicine and illness are forgotten. There is no need to repeat the mother's remembrance of her child.
Formation, dwelling, decay, and emptiness are the true Pure Land. Seeing, hearing, knowing, and perceiving are ancient Amitabha (Amitabha Buddha). But in this very place, forget birth and death. Father and son lead each other out of the river of love.
An ancient seal in the incense burner, a lotus on a branch. Eyes hanging in the cold sky, all worries discarded. Qingtai
故家歸便得。誰分東土與西天。
禪外不曾談凈土。須知凈土外無禪。兩重公案都拈卻。熊耳峰開五葉蓮。
大夢宅中無一法。于無法處有千差。回觀自性離分別。唸唸純開白藕華。
暗室中藏大黑蚖。未曾驅盡莫耽眠。髑髏壓碎須彌枕。匝地香風綻白蓮。
藕池無日不花開。四色光明映寶臺。金臂遙伸垂念切。眾生何事不思來。
血池干處藕池清。劍樹枯時寶樹榮。苦樂本來無住相。于無住處自圓成。
樂土本無三惡道。禽聲渾是佛宣流。當機未盡眾生界。啼斷春風卒未休。
鸚鵡頻伽繞樹鳴。好音和雅正堪聽。慇勤不斷緣何事。曲為勞生味己靈。
自家一個古彌陀。聲色頭邊蹉過多。狹路相逢如不薦。未知何劫離娑婆。
故鄉易到路無差。白日青天被物遮。剔起兩莖眉自看。火坑都是白蓮花。
十萬余程不隔塵。休將迷悟自疏親。剎那念盡恒沙佛。便是蓮華國里人。
佛與眾生夙有緣。眾生與佛性無偏。奈何甘受娑婆苦。不肯同頭著痛鞭。
念根是一串輪珠。痛策歸鞭作遠圖。唸到念空和念脫。不知身住白芙蕖。
人間天上與泥犁。勞我升沈是幾時。白藕有根如不種。塵沙生死自羈縻。
七重行樹影交加。晝夜開敷白藕
【現代漢語翻譯】 現代漢語譯本 『故家歸便得』：回到本來的家很容易，『誰分東土與西天』：誰又區分東方世界和西方極樂世界呢？
『禪外不曾談凈土』：禪宗之外不曾談論凈土法門，『須知凈土外無禪』：要知道凈土之外也沒有禪宗。『兩重公案都拈卻』：兩種公案都放下，『熊耳峰開五葉蓮』：熊耳山峰盛開五葉蓮花。
『大夢宅中無一法』：在如大夢般的居所中沒有固定的法，『于無法處有千差』：在沒有固定法的地方卻有千差萬別。『回觀自性離分別』：回頭觀照自性，遠離分別心，『唸唸純開白藕華』：每個念頭都純凈地盛開白色的蓮花。
『暗室中藏大黑蚖』：黑暗的房間里藏著一條大黑蛇，『未曾驅盡莫耽眠』：沒有驅趕乾淨之前不要貪睡。『髑髏壓碎須彌枕』：即使頭骨壓碎了須彌山（Sumeru）做的枕頭，『匝地香風綻白蓮』：遍地香風吹拂，盛開白色的蓮花。
『藕池無日不花開』：蓮花池中沒有一天不開花，『四色光明映寶臺』：四種顏色的光明照耀著寶臺。『金臂遙伸垂念切』：佛陀伸出金色的手臂，慈悲地垂念著眾生，『眾生何事不思來』：眾生為何不思念來到凈土呢？
『血池干處藕池清』：血池乾涸的地方，蓮花池就變得清澈，『劍樹枯時寶樹榮』：劍樹地獄枯萎的時候，寶樹就變得繁榮。『苦樂本來無住相』：痛苦和快樂本來就沒有固定的狀態，『于無住處自圓成』：在沒有固定狀態的地方自然圓滿成就。
『樂土本無三惡道』：極樂凈土本來就沒有三惡道，『禽聲渾是佛宣流』：鳥類的鳴叫聲都是佛陀在宣講佛法。『當機未盡眾生界』：當下的機緣沒有窮盡，眾生界依然存在，『啼斷春風卒未休』：鳥兒啼叫到春風停止也不會停止。
『鸚鵡頻伽繞樹鳴』：鸚鵡和頻伽鳥（Kalavinka）繞著樹鳴叫，『好音和雅正堪聽』：美妙和諧的聲音非常值得傾聽。『慇勤不斷緣何事』：如此慇勤不斷地鳴叫是爲了什麼呢？『曲為勞生味己靈』：是爲了讓辛勞的眾生體味自己的靈性。
『自家一個古彌陀』：每個人自身都具有古老的阿彌陀佛（Amitabha），『聲色頭邊蹉過多』：卻在聲色犬馬中錯過了。『狹路相逢如不薦』：如果在狹窄的道路上相遇卻不認識，『未知何劫離娑婆』：不知道要經過多少劫才能離開娑婆世界（Saha world）。
『故鄉易到路無差』：回到故鄉的路很容易，沒有偏差，『白日青天被物遮』：但在光天化日之下卻被外物遮蔽。『剔起兩莖眉自看』：挑起兩根眉毛自己看清楚，『火坑都是白蓮花』：即使是火坑也都是白色的蓮花。
『十萬余程不隔塵』：距離十萬余程的凈土並不隔絕塵世，『休將迷悟自疏親』：不要因為迷惑和覺悟而自己疏遠了親近。『剎那念盡恒沙佛』：剎那間唸完恒河沙數般的佛，『便是蓮華國里人』：就是蓮花國里的人。
『佛與眾生夙有緣』：佛與眾生本來就有緣分，『眾生與佛性無偏』：眾生與佛的佛性沒有差別。『奈何甘受娑婆苦』：為什麼甘願承受娑婆世界的痛苦，『不肯同頭著痛鞭』：而不肯一起承受痛苦的鞭策呢？
『念根是一串輪珠』：唸佛的根本就像一串念珠，『痛策歸鞭作遠圖』：用鞭子狠狠地抽打自己，規劃長遠的打算。『唸到念空和念脫』：唸到念頭空寂和解脫，『不知身住白芙蕖』：不知道自己的身體住在白色的芙蕖（蓮花）中。
『人間天上與泥犁』：人間、天上和地獄，『勞我升沈是幾時』：讓我輪迴升沉到什麼時候？『白藕有根如不種』：白色的蓮藕有根，如果不去種植，『塵沙生死自羈縻』：就會被塵沙般的生死所束縛。
『七重行樹影交加』：七重排列的樹木，樹影交錯，『晝夜開敷白藕』：日夜盛開白色的蓮花。
【English Translation】 English version 'Returning to the original home is easy': Returning to one's original home is easy, 'Who distinguishes the Eastern Land from the Western Heaven?': Who distinguishes the Eastern world from the Western Pure Land?
'Outside of Chan, Pure Land is never discussed': Outside of the Chan (Zen) school, the Pure Land Dharma is not discussed, 'Know that outside of Pure Land, there is no Chan': Know that outside of Pure Land, there is also no Chan. 'Both koans are put aside': Both types of koans are put aside, 'The five-petaled lotus blooms on Xiong'er Peak': A five-petaled lotus blooms on Xiong'er Mountain Peak.
'In the house of the great dream, there is no fixed Dharma': In the dwelling of the great dream, there is no fixed Dharma, 'In the place of no Dharma, there are myriad differences': In the place where there is no fixed Dharma, there are myriad differences. 'Turning back to observe the self-nature, separate from discrimination': Turning back to observe one's self-nature, separate from discriminatory thoughts, 'Each thought purely blooms with white lotus flowers': Each thought purely blooms with white lotus flowers.
'In the dark room, a large black snake is hidden': In the dark room, a large black snake is hidden, 'Do not sleep until it is completely driven out': Do not indulge in sleep until it is completely driven out. 'The skull crushes the Sumeru pillow': Even if the skull crushes the Sumeru (Sumeru) mountain pillow, 'Fragrant winds bloom with white lotuses all around': Fragrant winds blow all around, blooming with white lotuses.
'The lotus pond never ceases to bloom': The lotus pond never ceases to bloom, 'Four-colored light shines on the jeweled platform': Four-colored light shines on the jeweled platform. 'Golden arms extend remotely with deep compassion': The Buddha extends golden arms with deep compassion, 'Why do sentient beings not think of coming?': Why do sentient beings not think of coming to the Pure Land?
'Where the blood pond dries, the lotus pond is clear': Where the blood pond dries up, the lotus pond becomes clear, 'When the sword trees wither, the jeweled trees flourish': When the sword trees of hell wither, the jeweled trees flourish. 'Suffering and joy originally have no fixed form': Suffering and joy originally have no fixed form, 'In the place of no fixed form, self-perfection is achieved': In the place of no fixed form, self-perfection is naturally achieved.
'The Land of Bliss originally has no three evil paths': The Land of Bliss originally has no three evil paths, 'The sounds of birds are entirely the Buddha's proclamation': The sounds of birds are entirely the Buddha's proclamation of the Dharma. 'When the opportunity is not exhausted, the realm of sentient beings remains': When the present opportunity is not exhausted, the realm of sentient beings remains, 'The cries cease when the spring wind stops': The cries of the birds will not cease even when the spring wind stops.
'Parrots and Kalavinka birds sing around the trees': Parrots and Kalavinka (Kalavinka) birds sing around the trees, 'The beautiful and harmonious sounds are truly worth listening to': The beautiful and harmonious sounds are truly worth listening to. 'What is the reason for this constant diligence?': What is the reason for this constant diligence in singing? 'It is to let toiling beings taste their own spirit': It is to let toiling beings taste their own spirituality.
'Each person has an ancient Amitabha': Each person inherently possesses the ancient Amitabha (Amitabha), 'But misses it amidst the temptations of sound and form': But misses it amidst the temptations of sound and form. 'If you do not recognize it when meeting on a narrow path': If you do not recognize it when meeting on a narrow path, 'It is unknown how many kalpas it will take to leave the Saha world': It is unknown how many kalpas it will take to leave the Saha world (Saha world).
'The way to the homeland is easy, without error': The way to the homeland is easy, without error, 'But in broad daylight, it is obscured by objects': But in broad daylight, it is obscured by external objects. 'Raise your eyebrows and look for yourself': Raise your eyebrows and look clearly for yourself, 'The fire pit is all white lotuses': Even the fire pit is all white lotuses.
'A hundred thousand leagues do not separate from the dust': A hundred thousand leagues to the Pure Land do not separate it from the dust of the world, 'Do not let delusion and enlightenment distance you from intimacy': Do not let delusion and enlightenment distance you from intimacy. 'In a moment, recite all the Buddhas as numerous as the Ganges sands': In a moment, recite all the Buddhas as numerous as the Ganges sands, 'Then you are a person in the Land of Lotus Flowers': Then you are a person in the Land of Lotus Flowers.
'The Buddha and sentient beings have a karmic connection': The Buddha and sentient beings have a karmic connection, 'Sentient beings and the Buddha-nature are not different': The Buddha-nature of sentient beings and the Buddha is not different. 'Why willingly endure the suffering of the Saha world?': Why willingly endure the suffering of the Saha world, 'And not willingly share the painful whip?': And not willingly share the painful urging of the whip?
'The root of mindfulness is a string of prayer beads': The root of mindfulness is like a string of prayer beads, 'Whip yourself hard to make distant plans': Whip yourself hard to make distant plans. 'Recite until the thought is empty and liberated': Recite until the thought is empty and liberated, 'Not knowing that the body dwells in a white lotus': Not knowing that the body dwells in a white lotus.
'The human realm, the heavenly realm, and hell': The human realm, the heavenly realm, and hell, 'How long will I labor in rising and sinking?': How long will I labor in rising and sinking? 'If the white lotus root is not planted': If the white lotus root is not planted, 'One will be bound by the dust-like cycle of birth and death': One will be bound by the dust-like cycle of birth and death.
'Seven rows of trees with intertwined shadows': Seven rows of trees with intertwined shadows, 'Blooming day and night with white lotuses': Blooming day and night with white lotuses.
華。佛手自來遮不得。眾生何事覓無涯。
白玉毫吞紅菡萏。紫金聚映碧琉璃。本來自性常如此。既稟同靈合共知。
黃金丈六老爺身。白藕常敷劫外春。等視眾生如赤子。以何緣故不相親。
六時不斷雨天華。風味新奇孰有加。清旦滿盛衣裓里。歸來重獻佛袈裟。
燭破群幽大日輪。光明中現紫金人。妙存心觀忘諸見。覿體何曾間一塵。
最初注想存涓滴。念力增深至禹門。觀盡百千香水海。不消輕放一毫吞。
獨坐幽齋萬慮逃。一團山月上松梢。不將迷悟遮心眼。儘是眉間白玉毫。
八功德水映金沙。百寶樓臺散曉霞。更有一般奇特事。開敷紅藕大如車。
自性彌陀不用參。五千余卷是司南。不于當念求真脫。擬逐文言落二三。
世界何緣稱極樂。只因眾苦不能侵。道人若要尋歸路。但向塵中了自心。
自心無住云何了。繫念慈尊六字名。和念等閑都打脫。西天此土不多爭。
自家一個彌陀佛。論劫何曾著眼看。今日更隨聲色轉。這回欲要見還難。
賀了新正看上元。萬家銀燭照金蓮。展開常寂光明土。佛法何曾不現前。
示入泥洹記仲春。風前歌舞恨波旬。誰知自性黃金佛。常共千華轉法輪。
寒食荒郊盡哭天。有誰
遙念老金仙。劫初埋向蓮華土。不要人來化紙錢。
初夏清和四月時。九龍噴水沐嬰兒。樂邦化主無生滅。只把黃金鑄麵皮。
不懸艾虎慶端陽。惟面西方古道場。一炷爐熏一聲磬。六門風遞藕花香。
清泰故家無六月。從教火傘自張空。金沙地上經行處。陣陣吹來白藕風。
七月人間暑漸衰。晚風池上正相宜。遙觀落日如懸鼓。便策歸鞭已較遲。
登樓共賞中秋月。回首誰思父母邦。不問多生逃與逝。至今垂念未相忘。
誰知九日東籬菊。便是西方四色花。一個髑髏幹得盡。百千聞見自無差。
人間十月盡開爐。深撥寒灰問有無。金色愿王元是火。能燒乾劫愛河枯。
群陰剝盡一陽來。五葉心花當處開。遍界枝條無著處。香風吹上玉樓臺。
臘盡時窮事可憐。東村王老夜燒錢。即心自性彌陀佛。滿面塵埃又一年。
一串數珠鳥律律。百千諸佛影團團。循環凈念常相繼。放去拈來總一般。
唸佛直須圖作佛。不圖作佛念何為。但當抱識含靈者。白藕華皆有一枝。
唸佛須期唸到頭。到頭和念一齊收。娑婆苦海風濤靜。穩泛樂邦紅藕舟。
四蛇同篋險復險。二鼠侵藤危更危。不把蓮華栽凈域。未知何劫是休時。
人間五欲事無
【現代漢語翻譯】 現代漢語譯本 遙想過去的金仙（指佛），在劫初之時便已埋身於蓮花凈土。不需要人們焚化紙錢祭拜。
初夏時節，清和的四月，九龍噴水為佛陀沐浴。極樂世界的教主沒有生滅，只是用黃金鑄造了他的面容。
不懸掛艾草老虎慶祝端午節，只面向西方古老的道場。一炷香的爐煙，一聲磬的響聲，六門（眼、耳、鼻、舌、身、意）傳遞著蓮花的香氣。
清泰年間的舊家沒有六月，任憑炎熱的太陽在空中張開。在金沙地上經行的地方，陣陣吹來白蓮花的清風。
人間七月，暑氣漸漸衰退，傍晚時分在池塘邊正相宜。遙望落日如同懸掛的鼓，即使趕著歸去也已經晚了。
登上高樓一同欣賞中秋的月亮，回頭看看有誰思念父母之邦？不問過去多生逃離與逝去，至今仍然垂念未曾相忘。
誰知道重陽節東籬下的菊花，便是西方極樂世界的四色蓮花。一個骷髏如果能夠看透，那麼百千種見聞自然沒有差別。
人間十月，家家戶戶都開始燒爐取暖，深深地撥開寒冷的灰燼，詢問其中還有沒有火星。金色的愿王（指阿彌陀佛）原本就是火，能夠燒盡漫長劫數的愛河，使其枯竭。
陰氣消盡，陽氣初生，五葉心花在當下開放。遍佈世界的枝條沒有可以依附的地方，只有清香的風吹向玉樓臺。
一年將盡，時日艱難，令人感到可憐。東村的王老在夜晚燒紙錢。即心自性就是彌陀佛，滿面塵埃又過了一年。
一串念珠發出鳥鳴般的聲音，百千諸佛的身影團團圍繞。循環不斷地清凈唸佛，放下拿起都是一樣的。
唸佛就應當立志成佛，不立志成佛，唸佛又有何用？只要是具有覺識和靈性的眾生，白蓮花上都有一枝屬於他。
唸佛必須期望唸到最後，到最後將念與不念一同收攝。娑婆世界的苦海風平浪靜，穩穩地漂浮在極樂世界紅蓮花的船上。
四條毒蛇同在一個箱子里，危險至極；兩隻老鼠啃咬藤蔓，更加危急。如果不把蓮花栽種在清凈的國土，不知道要到什麼時候才能停止輪迴。
人間五欲的事情沒有...
【English Translation】 English version Remotely thinking of the old golden immortal (referring to the Buddha), who was buried in the lotus land at the beginning of the kalpa. There is no need for people to burn paper money as offerings.
In the early summer, in the serene fourth month, nine dragons spray water to bathe the infant Buddha. The master of the Land of Bliss has no birth or death, only a face cast in gold.
Not hanging mugwort tigers to celebrate the Dragon Boat Festival, but only facing the ancient dojo in the West. A stick of incense smoke from the burner, a sound of the chime, the six gates (eyes, ears, nose, tongue, body, mind) deliver the fragrance of lotus flowers.
The old house of the Qingtai era has no sixth month, letting the scorching sun spread in the sky. Where one walks on the golden sand ground, gusts of white lotus wind blow.
In the seventh month of the human world, the summer heat gradually wanes, and it is just right to be by the pond in the evening. Looking at the setting sun like a hanging drum, even hurrying home is already late.
Climbing the tower to enjoy the Mid-Autumn Moon together, looking back, who misses the homeland of parents? Not asking about the escapes and deaths of past lives, still cherishing the memory and not forgetting.
Who knows that the chrysanthemums under the eastern fence on the Double Ninth Festival are the four-colored lotus flowers of the Western Paradise. If one skull can be seen through, then thousands of sights and sounds will naturally be no different.
In the tenth month of the human world, every household starts to light the stove for warmth, deeply stirring the cold ashes, asking if there are any sparks left. The golden Vow King (referring to Amitabha Buddha) is originally fire, capable of burning the river of love for countless kalpas, causing it to dry up.
The yin energy fades away, and the yang energy begins to rise, the five-petaled heart flower blooms at this very moment. The branches all over the world have nowhere to cling, only the fragrant wind blows to the jade tower.
As the year comes to an end, and times are difficult, it is pitiful. Old Wang of the eastern village burns paper money at night. The very mind and self-nature is Amitabha Buddha, covered in dust again for another year.
A string of prayer beads makes bird-like sounds, and the shadows of thousands of Buddhas surround. The pure thought of reciting the Buddha is constantly repeated, letting go and picking up are all the same.
Reciting the Buddha should be with the aim of becoming a Buddha. If not aiming to become a Buddha, what is the use of reciting? As long as it is a sentient being with awareness and spirituality, there will be a branch of white lotus flower belonging to him.
Reciting the Buddha must be with the expectation of reciting to the end, and at the end, both reciting and not reciting are gathered together. The sea of suffering in the Saha world is calm, and one steadily floats on the red lotus boat of the Land of Bliss.
Four poisonous snakes in the same box, extremely dangerous; two rats gnawing at the vine, even more precarious. If one does not plant lotus flowers in the pure land, one does not know when the cycle of reincarnation will end.
The five desires of the human world are without...
涯。利鎖名韁割不開。若把利名心念佛。何須辛苦待當來。
自性彌陀絕證修。只消扣己便相投。瞥于當念存能所。又被空華翳兩眸。
深思地獄發菩提。父母家邦勿再迷。痛策歸鞭宜早到。莫教重待日沈西。
要結蓮華會上緣。是非人我盡傾捐。無時不作難遭想。歡喜同登解脫船。
為存愛見起貪瞋。埋沒黃金丈六身。今日幸然歸凈土。不應仍舊惹風塵。
藕絲縛住金烏足。業火燒開車軸花。更有一般難信法。腳尖踢出佛如麻。
要將穢土三千界。盡種西天九品蓮。仔細思量無別術。只消一個念心堅。
七重密覆真珠網。三級平鋪碼瑙階。安養導師悲願切。遙伸金臂接人來。
寄語娑婆世上人。要尋歸路莫因循。銀山鐵璧如挨透。千葉蓮開別是春。
長鯨一吸四溟干。自性彌陀眼界寬。眉裡玉毫遮不得。珊瑚枝上月團團。
六時扣問黃金父。赤子飄零幾日歸。話到輪迴無盡處。相看不覺淚沾衣。
朝參暮禮效精勤。金沼蓮胎入夢頻。粉骨碎身千萬劫。未應容易報慈尊。
才要歸家即到家。何須特地起咨嗟。門前大路如弦直。擬涉思惟路便差。
一鉤蘿月照松龕。門外無人宿草菴。萬億紫金身化主。不離當念是同參。
諸苦
【現代漢語翻譯】 現代漢語譯本 名利的束縛就像鎖鏈和韁繩一樣難以掙脫。如果能用追求名利的心來念佛，又何必辛苦地等待未來呢？
自性彌陀（Amitābha，阿彌陀佛，指內在的佛性）的境界超越了證悟和修行，只需反觀自心就能與之相應。如果稍微在念頭中執著于能和所，又會被虛幻的空花遮蔽雙眼。
深刻地思考地獄之苦，從而發起菩提心（bodhicitta，覺悟之心）。不要再執迷於父母和家鄉。應該儘快地鞭策自己回到正道，不要等到太陽西沉。
想要結下在蓮花會上相聚的緣分，就要把是非人我的觀念全部拋棄。時時刻刻都當作是難得的機會，歡喜地一同登上解脫之船。
因為執著于愛憎之見而生起貪婪和嗔恨，埋沒了自身本具的黃金丈六身（指佛的法身）。今天有幸迴歸凈土，不應該仍然沾染世俗的塵埃。
用藕絲來束縛太陽中的金烏（傳說太陽中有金烏），業火能燒開旋轉的車軸花。還有一種難以置信的說法，用腳尖踢出佛像多如麻。
想要把充滿污穢的三千世界，都種滿西方極樂世界的九品蓮花。仔細思量並沒有其他的訣竅，只需要一個堅定的唸佛之心。
七重寶樹嚴密地覆蓋著真珠網，三級臺階平鋪著瑪瑙。安養導師（Amitābha，阿彌陀佛）的悲願深切，遙遠地伸出金色的手臂來接引眾生。
寄語娑婆世界（Sahā world，指我們所居住的這個充滿煩惱的世界）上的人們，想要尋找回歸之路不要猶豫不決。如果能像穿透銀山鐵壁一樣堅定，那麼千葉蓮花盛開之時，便是另一番景象。
長鯨一口吸乾四海之水，自性彌陀（Amitābha，阿彌陀佛，指內在的佛性）的眼界是如此寬廣。眉間的白毫相（ūrṇā，佛眉間放光的毫毛）也遮蓋不住，如同珊瑚枝上懸掛著圓滿的月亮。
時時刻刻都向黃金父（Amitābha，阿彌陀佛）請安問好，迷失的赤子已經漂泊了多少時日才能迴歸？談到輪迴無盡的苦難，彼此相看，不知不覺淚濕衣襟。
早晚都像這樣精進勤勉地參禪禮佛，在夢中也頻繁地出現金色的水池和蓮花胎。即使粉身碎骨經歷無數劫，也難以報答慈悲的佛陀。
一旦想要回家，立刻就能到家，何必特意發出嘆息。門前的大路像琴絃一樣筆直，如果想要通過思考來尋找道路，就會產生偏差。
一彎新月照亮松樹下的茅庵，門外空無一人，只有長滿野草的草菴。萬億紫金身的化身之主（指佛），就在當下的念頭中與我們同在。
諸苦
【English Translation】 English version The shackles of fame and gain are like chains and reins, hard to break free from. If you can use the mind that seeks fame and gain to recite the Buddha's name, why bother waiting for the future with hardship?
The realm of Amitābha (Amitābha, the Buddha of Infinite Light and Life, referring to the inherent Buddha-nature) transcends realization and practice; simply reflecting on oneself will resonate with it. If you slightly cling to the notions of 'knower' and 'known' in your thoughts, your eyes will be obscured by illusory flowers.
Deeply contemplate the suffering of hell, thereby arousing bodhicitta (the mind of enlightenment). Do not be deluded by parents and homeland any longer. You should urge yourself to return to the right path as soon as possible; do not wait until the sun sets in the west.
If you want to form a connection to meet at the Lotus Assembly, you must discard all notions of right and wrong, self and others. Always regard it as a rare opportunity, and joyfully board the ship of liberation together.
Because of clinging to views of love and hate, greed and anger arise, burying the golden sixteen-foot body (referring to the Dharma body of the Buddha) inherent within oneself. Today, fortunately returning to the Pure Land, one should not still be tainted by worldly dust.
Using lotus silk to bind the golden crow in the sun (legend says there is a golden crow in the sun), the fire of karma can burn open the rotating axle flower. There is also an unbelievable saying that kicking out Buddhas with the tip of your toe is as easy as kicking out hemp seeds.
If you want to plant the nine grades of lotus flowers of the Western Paradise throughout the defiled three thousand worlds, carefully consider that there is no other secret; you only need a firm mind of reciting the Buddha's name.
Seven layers of precious trees densely cover the pearl nets, and three levels of stairs are paved with agate. The guide of the Land of Bliss (Amitābha, the Buddha of Infinite Light and Life) has deep compassion and vows, extending golden arms from afar to receive sentient beings.
A message to the people of the Sahā world (Sahā world, referring to the world we live in, full of suffering and afflictions): if you want to find the way back, do not hesitate. If you can be as firm as penetrating silver mountains and iron walls, then when the thousand-petaled lotus blooms, it will be a different spring.
A whale swallows the water of the four seas in one gulp; the vision of Amitābha (Amitābha, the Buddha of Infinite Light and Life, referring to the inherent Buddha-nature) is so vast. The white hair mark between the eyebrows (ūrṇā, the radiant hair between the Buddha's eyebrows) cannot be concealed, like a full moon hanging on a coral branch.
Always inquire after the golden father (Amitābha, the Buddha of Infinite Light and Life) at all six times of the day; how many days will the lost child wander before returning? Speaking of the endless suffering of reincarnation, looking at each other, tears unknowingly wet our clothes.
Morning and evening, diligently practice meditation and worship; golden ponds and lotus wombs frequently appear in dreams. Even if bones are crushed and bodies are shattered through countless kalpas, it would still be difficult to repay the kindness of the compassionate Buddha.
Once you want to go home, you can immediately arrive; why bother sighing? The road in front of the door is as straight as a string; if you try to find the way through thinking, you will deviate.
A crescent moon illuminates the thatched hut under the pine trees; there is no one outside the door, only a thatched hut overgrown with weeds. The master of transformation with billions of purple-gold bodies (referring to the Buddha) is with us in the present moment.
All sufferings
盡從貪慾起。不知貪慾起於何。因忘自性彌陀佛。異念紛飛總是魔。
勢至曾參日月光。教令存想念西方。自從親證三摩地。不離慈尊左右傍。
泥牛耕破蓮華土。鐵馬蹋翻功德山。自性彌陀渾不覺。猶將心鏡照慈愿。
道人別有惟心土。不屬東西南北方。眨得眼來千里隔。難將悲願當慈航。
觀經是一卷家書。日落之方有故居。多辦資糧期早到。免教慈父日嗟吁。
兄呼弟應念彌陀。要與渾家出愛河。辦得此心常與么。直教佛不奈伊何。
跳出娑婆即是家。不須特地覓蓮華。娑婆不異蓮華土。自是從前見處差。
昔有士夫吳子才。扣棺日日喚歸來。雖然跡未離三界。已送神棲白藕胎。
蓮華國土無金鎖。聞見堆中有鐵圍。透得目前聲與色。百千賢聖合同歸。
活計惟撐一隻船。流行坎止只隨緣。古帆幾度張明月。滿目純開佛海蓮。
船居唸佛佛隨船。常寂光搖水底天。兩岸中流如不觸。枝枝紅藕發心田。
破曉移船直過東。滿帆披拂藕華風。一尊自性彌陀佛。出現扶桑照眼紅。
船上西來憶故鄉。四花地上晚風涼。飄零不奈歸心切。一片輕帆掛夕陽。
任運移船過水南。不須向外覓同參。自家屋裡彌陀佛。唸唸開敷優缽曇。
【現代漢語翻譯】 現代漢語譯本 一切都從貪慾而起，卻不知貪慾從何而來。因為忘記了自性彌陀佛（Amitabha Buddha，阿彌陀佛），各種不同的念頭紛飛，這些都是魔的干擾。
大勢至菩薩（Mahāsthāmaprāpta，一位菩薩）曾經參學日月光佛，教導人們存想憶念西方極樂世界。自從親自證悟三摩地（Samadhi，一種高度集中的冥想狀態）之後，便不離開慈悲的阿彌陀佛左右。
用泥做的牛耕破了蓮花凈土，鐵製的馬踐踏傾覆了功德山。卻完全沒有覺察到自性彌陀佛的存在，仍然用有分別的心去揣測阿彌陀佛的慈悲願力。
修行人另有一片唯心凈土，不屬於東西南北任何一方。稍微眨一下眼睛，就相隔千里之遙。難以將阿彌陀佛的悲願當作慈悲的航船。
《觀經》（Visualization Sutra，佛經名）就像是一封家書，在日落的西方有我們的故鄉。多準備些往生的資糧，期望早日到達，免得慈父阿彌陀佛日日嘆息。
兄弟互相呼喚著唸誦阿彌陀佛，要和全家人一起脫離愛慾之河。如果能一直保持這樣的心念，就能達到佛也拿你沒辦法的境界。
跳出娑婆世界（Saha World，我們所居住的充滿苦難的世界）就是家，不需要特意去尋找蓮花。娑婆世界和蓮花凈土並沒有什麼不同，只是從前的見解有了偏差。
過去有位名叫吳子才的讀書人，每天對著棺材呼喚自己歸來。雖然他的形跡還沒有離開三界（Three Realms，欲界、色界、無色界），但已經送自己的神識安住在白蓮花的花苞之中。
蓮花凈土沒有金鎖，聞見堆中卻有鐵圍山。如果能看透眼前的聲色，百千賢聖都會與你一同迴歸。
賴以生存的工具只是一隻船，順應環境的變化而行止。古老的船帆多次張滿明月，滿眼都是盛開在佛海中的蓮花。
住在船上唸佛，佛也隨著船隻移動。常寂光土（Eternal Tranquil Light Land，佛的法身所居之凈土）搖動著水底的天空。如果兩岸和水中的船隻互不干擾，那麼每一枝紅蓮都會在心中生根發芽。
拂曉時分，將船徑直向東移動，滿帆都沐浴在蓮花的清風之中。一尊自性彌陀佛，出現在東方，照耀得人眼發紅。
在船上從西方而來，思念著故鄉，四花地上晚風清涼。漂泊不定，但歸心似箭，一片輕帆懸掛在夕陽之下。
順其自然地將船駛向南方，不需要向外尋找道友。自家的屋裡就住著彌陀佛，唸唸之間都盛開著優缽曇花（utpala，一種藍色的蓮花）。
【English Translation】 English version Everything arises from greed, yet one does not know where greed originates. It is because one forgets the self-nature Amitabha Buddha (Amitabha Buddha), that various different thoughts arise and fly about, all of which are the interference of demons.
Mahāsthāmaprāpta (a Bodhisattva) once studied with Sun and Moon Light Buddha, teaching people to contemplate and remember the Western Pure Land. Since personally realizing Samadhi (a state of highly concentrated meditation), he has not left the side of the compassionate Amitabha Buddha.
A mud cow plows and breaks the lotus pure land, and an iron horse tramples and overturns the mountain of merit. Yet one is completely unaware of the existence of the self-nature Amitabha Buddha, and still uses a discriminating mind to speculate about Amitabha Buddha's compassionate vows.
A practitioner has another pure land of the mind, which does not belong to any of the directions of east, west, north, or south. A slight blink of the eye separates it by thousands of miles. It is difficult to regard Amitabha Buddha's compassionate vows as a compassionate ship.
The Visualization Sutra (a Buddhist scripture) is like a letter from home, in the west where the sun sets is our homeland. Prepare more provisions for rebirth, hoping to arrive early, lest the compassionate father Amitabha Buddha sighs daily.
Brothers call out to each other, reciting Amitabha Buddha, wanting to escape the river of love and desire with the whole family. If one can always maintain this state of mind, one can reach a state where even the Buddha can do nothing about you.
Jumping out of the Saha World (the world we live in, full of suffering) is home, there is no need to specially look for a lotus flower. The Saha World is no different from the lotus pure land, it is just that the previous understanding was different.
In the past, there was a scholar named Wu Zicai, who called out to himself to return to his coffin every day. Although his traces had not yet left the Three Realms (the realm of desire, the realm of form, and the formless realm), he had already sent his consciousness to reside in the bud of a white lotus flower.
The lotus pure land has no golden locks, but the heap of hearing and seeing has an iron mountain range. If one can see through the sounds and colors before one's eyes, hundreds and thousands of sages will return with you.
The means of livelihood is only supporting a single boat, going with the flow and stopping according to circumstances. The ancient sails have often been filled with the bright moon, and the eyes are full of lotus flowers blooming in the ocean of the Buddha.
Living on the boat and reciting the Buddha, the Buddha also moves with the boat. The Eternal Tranquil Light Land (the pure land where the Dharmakaya of the Buddha resides) shakes the sky at the bottom of the water. If the two banks and the boat in the middle of the stream do not interfere with each other, then every red lotus will take root and sprout in the heart.
At dawn, move the boat straight eastward, the sails are full of the breeze of lotus flowers. A self-nature Amitabha Buddha appears in the east, shining red in the eyes.
Coming from the west on the boat, thinking of the homeland, the evening breeze is cool on the four-flower ground. Drifting and uncertain, but the heart is eager to return, a light sail hangs in the setting sun.
Let the boat move southward naturally, there is no need to look for fellow practitioners outside. Amitabha Buddha lives in one's own house, and utpala (a blue lotus flower) blooms in every thought.
船駕天風上北方。風汀月渚映心光。忽移念入同居土。不覺渾身在藕航。
船往東西南北了。依前不離古灘頭。等閑撥轉虛空柁。香氣滿船花滿舟。
若不行船便住家。從教門外拽三車。笑看火宅深深處。陸地純開水面華。
現成公案絕商量。曉磬頻敲蠟炬長。晝夜六時聲不斷。滿門風遞白蓮香。
心中有佛將心念。唸到心空佛亦忘。撒手歸來重檢點。花開赤白間青黃。
念心如影每隨形。靜鬧閑忙不暫停。打破形軀和影滅。西天此土絕途程。
青旦黃昏禮懺摩。低頭泣告老彌陀。輪迴六趣知多少。誓欲今番出網羅。
扶出頂中紅肉髻。掃空省里白毫光。阿彌陀佛和聲吐。曠劫輪迴應念忘。
金沙地上無紅藕。赤肉團中有至尊。千聖頂𩕳移一步。等閑踢倒涅槃門。
六個驢兒拽輛車。雨余泥滑路尤賒。阿彌陀佛悲心切。痛策歸鞭欲到家。
念彌陀佛苦無難。入聖超凡一指彈。除卻彌陀存正念。萬般聞見不相干。
是非莫辯事休尋。更遇繁難莫懼心。常與愿王省廝結。百千魔惱不能侵。
彌陀西往祖西來。唸佛參禪共體裁。積劫疑團如打破。心花同是一般開。
講座平分性相宗。相成相破不相同。朅來講到花池上。菡萏何曾兩樣
紅。
佛教戒衣持凈戒。律云五戒未全修。那知六字真經里。八萬威儀一句收。
六方佛出廣長舌。俱贊娑婆唸佛人。須信白蓮花世界。無時不散劫壺春。
動地驚天勤唸佛。槌門打戶勸修行。問渠因甚麼如此。只怕眾生入火坑。
便就今朝成佛去。樂邦化主已嫌遲。那堪更欲之乎者。管取輪迴沒了時。
唸佛不曾妨日用。人于日用自相妨。百年幻影誰能保。莫負西天老愿王。
富貴之人宜唸佛。黃金滿庫谷盈倉。世間受用無虧缺。只欠臨終見愿王。
貧乏之人唸佛時。且無家事涉思惟。赤條條地空雙手。直上蓮華佔一枝。
老來念佛正相當。去日無多莫暫忘。南無阿彌陀六字。是名越苦海慈航。
盡道少年難唸佛。我云年少正相當。看他八歲龍王女。掌上神珠放寶光。
身膺宰輔與朝郎。蓋世功名世莫量。自性彌陀如不念。未知何以敵無常。
一等師家每勸人。自心三昧不精勤。身居凈白蓮華土。空把彌陀播口唇。
一般平等惟心土。貴賤賢愚沒兩途。漆桶要教連底脫。大家齊用著工夫。
機動籟鳴惟自然。不談凈土不談禪。若於句外同相委。百八摩尼一串穿。
【現代漢語翻譯】 現代漢語譯本 紅。
佛教徒持守戒律，穿著戒衣。律宗說五戒尚未完全修習，哪裡知道六字真經里，所有的威儀都包含在這一句中（六字真經指南無阿彌陀佛 Namo Amitabha）。
十方諸佛伸出廣長舌相，都讚歎娑婆世界（Saha world）唸佛的人。必須相信西方極樂世界（Sukhavati），無時無刻不在散發著春天的氣息。
驚天動地地勤奮唸佛，挨家挨戶地勸人修行。問他為什麼要這樣做，只是害怕眾生墮入火坑。
即使今天就成就佛果，西方極樂世界的教主阿彌陀佛（Amitabha）還嫌太遲。哪裡還能容忍說那些『之乎者也』的空話，那樣的話，輪迴就沒有停止的時候了。
唸佛不曾妨礙日常事務，是人們自己在日常事務中互相妨礙。百年光陰如夢幻泡影，誰能保證？不要辜負西方極樂世界阿彌陀佛（Amitabha）的大愿。
富貴的人應該唸佛，金銀滿倉，糧食滿倉。世間享受沒有虧缺，只欠臨終時見到阿彌陀佛（Amitabha）的大愿。
貧窮的人唸佛時，沒有什麼家事牽涉思慮。赤條條地空著雙手，直接上升到蓮花座上佔據一席之地。
老年時念佛正合適，剩下的日子不多了，不要片刻忘記。南無阿彌陀佛（Namo Amitabha）這六個字，是超越苦海的慈悲之船。
都說少年難以唸佛，我說少年唸佛正合適。看看八歲的龍王女，掌上的神珠放出寶光。
身居宰輔之位，身為朝廷官員，蓋世功名世人無法衡量。如果自性彌陀（Amitabha）不去念，不知道用什麼來對抗無常。
有些出家人總是勸別人，自己卻不精進修習自心三昧（samadhi）。身居清凈的蓮花國土，只是空把阿彌陀佛（Amitabha）掛在嘴邊。
一般平等的心土，無論貴賤賢愚都沒有兩樣。要把漆桶徹底打破，大家一起努力用功。
風動琴響，一切都是自然而然的，不談凈土，也不談禪。如果能在言語之外彼此領會，百八顆摩尼寶珠就能串成一串。
【English Translation】 English version Red.
Buddhists uphold precepts and wear precept garments. The Vinaya says that the five precepts have not been fully practiced. Who knows that in the six-character true scripture (Namo Amitabha), all the dignified conduct is contained in this one sentence.
The Buddhas of the six directions extend their broad and long tongues, all praising the people who recite the Buddha's name in the Saha world. You must believe that the Sukhavati world is constantly exuding the atmosphere of spring.
Diligently recite the Buddha's name with earth-shaking momentum, and persuade people to practice from house to house. Asking him why he does this, he is just afraid that all living beings will fall into the pit of fire.
Even if you achieve Buddhahood today, Amitabha, the master of the Western Paradise, still thinks it is too late. How can you tolerate saying those empty words of 'zhi hu zhe ye'? If that is the case, there will be no end to reincarnation.
Reciting the Buddha's name does not hinder daily affairs; it is people who hinder each other in daily affairs. Who can guarantee a hundred years of illusion? Do not fail the great vow of Amitabha in the Western Paradise.
Wealthy people should recite the Buddha's name, with gold and silver filling the warehouse and grain filling the barn. There is no shortage of worldly enjoyment, only the lack of seeing Amitabha's great vow at the time of death.
When poor people recite the Buddha's name, there are no family affairs involved in their thoughts. Barefoot and empty-handed, they go straight up to the lotus seat to occupy a place.
It is appropriate to recite the Buddha's name in old age. There are not many days left, so don't forget it for a moment. The six characters Namo Amitabha are the compassionate boat that transcends the sea of suffering.
Everyone says that it is difficult for young people to recite the Buddha's name. I say that it is appropriate for young people to recite the Buddha's name. Look at the eight-year-old Dragon King's daughter, the divine pearl in her palm emits precious light.
Holding the position of prime minister and being a court official, the world's fame and achievements cannot be measured. If you do not recite your own nature Amitabha, I don't know what to use to fight against impermanence.
Some monks always persuade others, but they do not diligently practice their own mind samadhi. Living in the pure lotus land, they only put Amitabha on their lips.
The mind land is generally equal, and there is no difference between the noble, the lowly, the wise, and the foolish. The lacquer bucket must be completely broken, and everyone must work hard together.
When the wind moves, the zither sounds, everything is natural. Do not talk about the Pure Land, and do not talk about Chan (Zen). If you can understand each other outside of words, one hundred and eight mani beads can be strung together.