T47n1970_龍舒增廣凈土文
大正藏第 47 冊 No. 1970 龍舒增廣凈土文
No. 1970
龍舒凈土文序
華嚴經云。信為道元功德母。長養一切諸善根。然世之所謂修凈土者。不可以不信也。凈土乃西方極樂世界。其中種種殊勝莊嚴。阿彌陀經載之詳矣。阿彌陀乃彼中之佛。未成佛以前。有四十八愿。愿愿度人。眾生愿生彼國者。一稱其名。隨念往生。末世之人皆于命終氣絕之後。令他人稱念十聲。謂之十念。何益於事。卻不知。于平日諸惡莫作。眾善奉行。唸唸不離西方凈土。唸唸愿見彼佛彌陀。直至命終。不差不亂。蓮臺上品決定化生。五濁惡世更不再入。但闡提之流不信有之被惡業昏翳。既不能自修。又障他人修。此入地獄。如箭射。誠可憫也。譬如遐邦絕域之人居處服食無異禽獸。安知有中國富貴快樂。一旦或有語之者。咸以為妄。其中乃至一人聽而信之。念慕中國。大厭彼土。愿身歿而生焉。今生中國之人。豈無若乎此輩。世界中。豈無遐邦絕域乎。既有南贍部洲。便有西方凈土。又安知不同在此天地之間哉。舍此生彼。亦理之常。烏得而不信。諸佛無妄語。佛語不誤人。先賢達士及禪門宗師亦多修凈土。惟龍舒王居士信之篤。修之勤。正念現前臨終明白。凈土之歸無疑矣。自利利他。又
【現代漢語翻譯】 現代漢語譯本 《龍舒凈土文序》 《華嚴經》說：『信為道元功德母，長養一切諸善根。』然而世上那些所謂的修凈土之人，不可以不信啊。凈土乃是西方極樂世界，其中種種殊勝莊嚴，《阿彌陀經》記載得很詳細了。阿彌陀（Amitabha，阿彌陀佛）乃是那個世界的佛，未成佛以前，有四十八愿，愿愿度人。眾生願意往生那個國度的，一稱念他的名號，隨著念力就能往生。末世之人，都在臨命終氣絕之後，令他人稱念十聲（阿彌陀佛），稱作『十念』，這對於事情有什麼益處呢？卻不知道，在平日裡諸惡莫作，眾善奉行，唸唸不離西方凈土，唸唸願意見到阿彌陀佛，直到命終，不差不錯，不亂心意，決定在蓮臺上品化生，五濁惡世更不再入。但是闡提（Icchantika，斷善根者）之流不相信有凈土，被惡業昏昧遮蔽，既不能自己修行，又障礙他人修行，這樣的人入地獄，就像箭射出去一樣快，實在可憐啊。譬如遙遠邊疆絕域之人，居住飲食和禽獸沒有區別，怎麼知道有中國的富貴快樂呢？一旦或許有人告訴他們這些，他們都認為是虛妄的。其中乃至有一個人聽了而相信，念慕中國，非常厭惡那個地方，願望身死而生在中國。如今生在中國的人，難道沒有像這些邊疆之人一樣的人嗎？世界中，難道沒有遙遠邊疆絕域嗎？既然有南贍部洲（Jambudvipa，我們所居住的世界），便有西方凈土，又怎麼知道西方凈土不是存在於這天地之間呢？捨棄此地而往生彼地，也是常理。怎麼可以不相信呢？諸佛沒有妄語，佛語不會欺騙人。先賢達士以及禪門宗師也大多修凈土。只有龍舒王居士相信得真切，修持得勤奮，正念現前，臨終明白，往生凈土的歸宿無疑了。自利利他，又
【English Translation】 English version No. 1970 Preface to the Longshu Pure Land Text The Avatamsaka Sutra says: 'Faith is the mother of the source of the Tao and merit, nurturing all good roots.' However, those in the world who are so-called practitioners of Pure Land should not be without faith. The Pure Land is the Western Pure Land of Ultimate Bliss, and its various sublime adornments are described in detail in the Amitabha Sutra. Amitabha (Amitabha, the Buddha of Infinite Light) is the Buddha of that world. Before becoming a Buddha, he made forty-eight vows, each vow to deliver people. If sentient beings wish to be born in that land, they will be reborn there by reciting his name once, with mindfulness. People in the degenerate age, after their life ends and their breath ceases, have others recite 'ten recitations' (of Amitabha's name), calling it 'ten recitations.' What benefit is there in this? They do not know that in ordinary times, they should abstain from all evil and practice all good, with every thought not leaving the Western Pure Land, and every thought wishing to see that Buddha Amitabha, until the end of their life, without error or confusion, and be reborn on a lotus platform of the highest grade, never to enter the evil world of the five turbidities again. But those of the Icchantika (Icchantika, those who have severed their roots of goodness) class do not believe in the existence of the Pure Land, and are obscured by the darkness of evil karma. They are unable to cultivate themselves, and also obstruct others from cultivating. Such people enter hell as quickly as an arrow is shot, which is truly pitiful. For example, people in remote and isolated lands live and eat no differently from birds and beasts. How would they know of the wealth and happiness of China? Once someone tells them about it, they all think it is false. Among them, even if one person hears and believes it, longing for China and greatly disliking that land, wishing to die and be born there. Now, among the people born in China, are there not those who are like these people from remote lands? In the world, are there no remote and isolated lands? Since there is Jambudvipa (Jambudvipa, the world we live in), there is also the Western Pure Land. How do we know that the Western Pure Land does not exist between this heaven and earth? Abandoning this place and being born in that place is also a matter of course. How can we not believe it? The Buddhas do not speak falsely, and the Buddha's words do not deceive people. Sages, virtuous people, and Zen masters also mostly cultivate Pure Land. Only Upasaka Wang of Longshu believed it sincerely and cultivated diligently, with right mindfulness present and clarity at the end of his life. There is no doubt about his return to the Pure Land. Benefiting oneself and benefiting others, and
作凈土文十三卷。引三教經書為證。方便利益開導後人。可謂一念萬年歲久板翳不任披閱。吾侄元益遜齋自號康廬客。乃先兄道山左丞之子夙植善本來生我家。行已立。身靡不在道。飢寒病苦周恤有恒。道釋諸經印施饒益修行凈業。惟己自知。紛紛盆盎中。見此古罍洗。余甚嘉之。宜其咸稱為善人君子也。發心重為刊梓。欲壽其傳。愿一切眾生悉歸凈土。刊至第四卷第九卷十板。鐵筆有礙。出舍利三顆。嵌罅深隱。光彩熣燦。眾驚異焉。此皆阿彌陀佛悲智示現龍舒居士願力不泯。吾侄信心堅固所致。謂佛法無靈驗西方無凈土可乎。舊板重刊善緣圓滿。諸仁者切忌。莫于紙上板上作背向兩般錯會。雖然本性彌陀惟心凈土。豈欺我耶。吁仁智之見有不同。中人以上可語也。於是乎書。
延祐三年歲次丙辰中秋日。同修凈土信士奉訓大夫前江淮守處財賦都總府副總官古壽呂師說。書于潯陽寓舍之信堂。
龍舒凈土文序
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
【現代漢語翻譯】 現代漢語譯本： 作《凈土文》十三卷，引用儒、釋、道三教的經書作為論證，方便利益，開導後人。可以說是年代久遠，書版陳舊，不堪翻閱。我的侄子元益，字遜齋，自號康廬客，是先兄道山左丞的兒子，宿世就種下善根，今生來到我家。他的行為已經確立，身心沒有不在道中的。對於飢寒病苦的人，賙濟救助始終如一。道教、佛教的各種經書，他都印製施捨，饒益修行凈業的人，這些只有他自己知道。在那些紛紛雜雜的盆盆罐罐中，發現了這個古老的罍洗，我非常讚賞他。他應該被大家稱為善人君子啊。他發心重新刊印這些書，想要使它流傳下去，愿一切眾生都歸向凈土。刊印到第四卷第九卷的第十塊板時，鐵筆好像受到了阻礙，出現了三顆舍利，鑲嵌在深隱的縫隙中，光彩燦爛，眾人都感到驚異。這都是阿彌陀佛（Amitabha Buddha，以大願力普度眾生的佛）的悲心和智慧的示現，龍舒居士（Longshu Layman，王日休，宋代凈土宗居士）的願力沒有泯滅，我的侄子信心堅固所致。如果說佛法沒有靈驗，西方沒有凈土，那怎麼可能呢？舊版重新刊印，善緣圓滿。各位仁者切記，不要在紙上和書版上做出背離本心的錯誤理解。雖然本性就是彌陀（Amitabha，阿彌陀佛），自心就是凈土，難道會欺騙我嗎？唉，仁者和智者的見解有所不同，對於中等資質以上的人才可以談論這些啊。因此寫下這些話。
延祐三年歲次丙辰中秋日，同修凈土的信士、奉訓大夫、前江淮守處財賦都總府副總官古壽呂師說，書寫于潯陽寓舍的信堂。
《龍舒凈土文序》
阿彌陀如來（Amitabha Tathagata，阿彌陀佛如來）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。我曾經為他們說過，阿彌陀佛（Amitabha Buddha）就是你的自性，極樂國土就是你的心。眾生背離覺悟而與塵世相合，沉淪於六道輪迴。樹立起『我』與佛的對立，就如同天地般懸隔。佛爲了這個緣故，以慈悲方便開示悟入，示現各種無量如幻的三昧，莊嚴他的國土，極其華麗美好，又用辯才和智慧來為眾生演說，使眾生歡喜愛好，在日常
【English Translation】 English version: He composed thirteen volumes of 'Pure Land Writings', citing scriptures from Confucianism, Buddhism, and Taoism as evidence, providing convenient benefits and guiding future generations. It can be said that the years have been long, and the printing blocks are old, making them difficult to read. My nephew Yuan Yi, styled Xunzhai, with the self-proclaimed name Kanglu Ke (Kanglu Hermit), is the son of my late elder brother, the Left Vice Minister Daoshan. He planted good roots in a past life and was born into my family. His conduct is established, and his body and mind are always on the path. He consistently provides relief to those suffering from hunger, cold, illness, and hardship. He prints and distributes various scriptures of Taoism and Buddhism, benefiting those who cultivate pure karma. Only he himself knows these things. Amidst the clutter of pots and pans, he discovered this ancient Lei washing vessel, which I greatly admire. He should be called a virtuous and noble person by everyone. He has resolved to reprint these books, desiring to pass them down, and wishes that all sentient beings may return to the Pure Land. When printing reached the tenth block of the ninth volume of the fourth volume, the iron stylus seemed to be obstructed, and three Sharira (relics) appeared, embedded in deep and hidden crevices, shining brightly, causing everyone to be amazed. All of this is a manifestation of the compassion and wisdom of Amitabha Buddha (Amitabha Buddha, the Buddha who saves all beings with great vows), and the vows of Layman Longshu (Longshu Layman, Wang Rixiu, a Pure Land Buddhist layman of the Song Dynasty) have not disappeared, which is due to my nephew's firm faith. If it is said that the Buddha Dharma has no efficacy and that there is no Pure Land in the West, how could this be possible? The old blocks are reprinted, and the good karma is fulfilled. All virtuous people must remember not to make the mistake of having contradictory intentions on paper and on the blocks. Although the inherent nature is Amitabha (Amitabha, Amitabha Buddha), and the mind itself is the Pure Land, would it deceive me? Alas, the views of the benevolent and the wise differ, and these things can only be discussed with those of average or above intelligence. Therefore, I write these words.
On the Mid-Autumn Day of the third year of the Yanyou era, the year of Bingchen, the Pure Land devotee, the Grand Master of Instruction, and the former Deputy Chief Official of the Jianghuai Financial Administration, Gu Shou Lu Shishuo, wrote this in the Xintang of his residence in Xunyang.
Preface to the 'Longshu Pure Land Writings'
Amitabha Tathagata (Amitabha Tathagata, the Thus Come One Amitabha) receives all beings with great vows, the method of mindfulness is very simple, and the speed of attaining the fruit is very fast. Some people doubt this. I have said to them, Amitabha Buddha (Amitabha Buddha) is your own nature, and the Land of Ultimate Bliss is your own mind. Sentient beings turn away from enlightenment and unite with the dust, sinking into the six realms of reincarnation. Establishing the opposition between 'I' and the Buddha is like a separation as vast as heaven and earth. For this reason, the Buddha, with compassion and skillful means, reveals enlightenment and entry, manifesting various immeasurable and illusory Samadhis, adorning his country, which is extremely magnificent and beautiful, and using eloquence and wisdom to preach to sentient beings, causing them to rejoice and love, in daily
中。能發一念。念彼如來。欲生其國。即此一念清凈堅固。還性所有與佛無異。當是念時。不起于坐。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。一旦指之曰。是皆業習。非究竟法。吾其西方之歸。自是精進。惟佛惟念。年且六十。布衣蔬茹。重趼千里。以是教人。風雨寒暑弗皇恤。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。將求通道鋟木傳焉。諉余序其書。故為之題其端。云虛中名日休。十月旦狀元歷陽張孝祥序。
龍舒凈土文序
凈土之說乃超脫輪迴捷徑。龍舒居士著為完成的書廣行流佈。蓋欲勉人以必為要人以必至。其用心誠非淺淺。凡欲披閱。須詳味其言諦思其義。若大概涉獵過目。殆亦徒然茍為他事所汩。或覺心意稍懈。姑置少時。然後再觀。則庶無遺意。否則非但意義不相屬。而信心亦無自而起。茲文如其無用。望轉施信士勿徒束之高閣。庶不負龍舒居士之用心。而予區區鋟木之勤殆亦不虛設矣。 呂元益
【現代漢語翻譯】 現代漢語譯本： 其中，如果能發一念，念彼如來（指阿彌陀佛），想要往生到他的國度，那麼這一念清凈而堅固，就與自性本有的功德與佛沒有差別。當唸佛的時候，不用離開座位，阿彌陀佛的極樂國土就會全部顯現在眼前。像這樣修習，乃至達到純熟的程度，幻化之身壞滅的時候，這個自性不會壞滅。金蓮華臺由自性中的種子而生，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，所以互相親愛。我的朋友龍舒王虛中（王日休，號龍舒居士），為人端莊安靜，簡潔而博通各種書籍，訓釋傳授六經諸子，著述數十萬言。有一天，他指著這些書說：『這些都是業習，不是究竟的佛法。我將歸往西方極樂世界。』從此精進修行，心中只有佛，只有唸佛。年紀將近六十歲，穿著布衣，吃著蔬菜，腳上磨出厚繭，不遠千里，用這些道理教導別人，風雨寒暑都不顧惜。閑居的時候，每天功課是拜佛一千次，到深夜才睡覺。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，他到宣城拜訪我的父親，住了兩個月。我才看到他的《凈土文》，其中關於修習法門和感應體驗的章節，詳細地記載了事情的始末。他將要尋求有信仰的人，把書雕刻成木板來傳播，委託我為他的書寫一篇序。所以為他在書的開端題寫了這些話。虛中，名日休。十月吉日，狀元歷陽張孝祥序。
《龍舒凈土文序》
凈土法門是超脫輪迴的捷徑。《龍舒凈土文》著書成冊，廣泛流傳，大概是想要勉勵人們一定要做到，要求人們一定要到達（極樂世界）。他的用心實在不淺薄。凡是想要閱讀的人，必須詳細地品味其中的言語，仔細地思考其中的意義。如果只是大概地瀏覽一遍，恐怕也是徒勞無功。如果被其他事情所擾亂，或者覺得心意稍微懈怠，可以暫時放下，過一段時間再看，這樣或許就沒有遺漏之處。否則，非但意義不能連貫，而且信心也無從生起。如果這本書沒有用處，希望轉送給有信仰的居士，不要只是把它束之高閣。這樣才不辜負龍舒居士的用心，而我區區雕刻木板的辛勤勞動，大概也不會白費了。呂元益
【English Translation】 English version: Among them, if one can generate a single thought, contemplating that Tathagata (referring to Amitabha Buddha), desiring to be reborn in his land, then this single thought, being pure and firm, is no different from the inherent virtues of one's own nature and the Buddha. When contemplating the Buddha, without rising from the seat, the entire Land of Ultimate Bliss of Amitabha Buddha will appear before one's eyes. Practicing in this way, until reaching a state of purity and familiarity, when the illusory body decays, this nature will not decay. A golden lotus flower platform arises from the seed within one's own nature, and one is reborn within it, like returning to one's own home. All Buddhas and Bodhisattvas are my family members, because the nature is not different, so they love each other. My friend, Wang Xuzhong of Longshu (Wang Rixiu, styled Longshu Hermit), is dignified and quiet, concise and well-versed in various books, instructing and transmitting the Six Classics and various philosophical works, with hundreds of thousands of words of writings. One day, he pointed to these books and said: 'These are all karmic habits, not the ultimate Dharma. I will return to the Western Land of Ultimate Bliss.' From then on, he practiced diligently, with only the Buddha in his heart, only contemplating the Buddha. Approaching the age of sixty, wearing cloth clothes, eating vegetables, with thick calluses on his feet, he traveled thousands of miles, using these principles to teach others, not caring about wind, rain, cold, or heat. When living in leisure, his daily practice was to prostrate a thousand times to the Buddha, and he would sleep late into the night. His face radiated with light, and those who saw him believed that he was a virtuous person. In the autumn of the Xin Si year of Shaoxing, he visited my father in Xuancheng, staying for two months. Only then did I see his 'Pure Land Text,' in which the chapters on practice methods and responsive experiences recorded the beginning and end of the matter in detail. He was going to seek believers to carve the book into woodblocks for dissemination, entrusting me to write a preface for his book. Therefore, I wrote these words at the beginning of the book. Xuzhong, named Rixiu. Written on an auspicious day in October by Zhang Xiaoxiang, the top scholar of Liyang.
Preface to the 'Longshu Pure Land Text'
The Pure Land Dharma is a shortcut to transcend reincarnation. The 'Longshu Pure Land Text' is written into a book and widely circulated, probably wanting to encourage people to definitely do it, requiring people to definitely reach (the Land of Ultimate Bliss). His intention is indeed not shallow. All those who wish to read it must carefully savor the words within it and carefully consider the meaning within it. If one only skims through it, I am afraid it will be in vain. If one is disturbed by other matters, or feels a slight slackening of the mind, one can put it down for a while and then look at it again, so that there may be no omissions. Otherwise, not only will the meaning not be coherent, but also faith will not arise from itself. If this book is useless, I hope it will be transferred to believing laymen, and not just be shelved. In this way, the Longshu Hermit's intention will not be disappointed, and my humble labor of carving woodblocks will probably not be in vain. Lü Yuanyi
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重刊龍舒凈土文序
如來設教之不同也。兼但對帶。顯密偏圓。三乘五行。隨自隨他。種種差別。功高易進。唸佛為先。在凡具惑用三觀智顯本性佛。法智祖曰。心境叵得。故染可觀凈。不礙緣生故。想成相起。唯色唯心故。當處顯見此觀佛三昧之正訣具眼者能之。若夫稱唱瞻禮讀誦持戒。皆凈業之正因。正觀之助行。雖登臺之有金銀入品之有上下。趣無生而階不退則一也。有宋王龍舒作凈土文並附錄。總十三卷。嘉禾僧巹點校厘為十二卷。漏澤僧誦特刊行之。終日念心。終日唸佛。介爾有心。三千具足。心想彼境。復了此心。念心是佛。全佛是心。然後般若德顯。解脫德彰。法身德圓。法界圓融。不思議體即此論功不在禹下。 旹
成化十七年歲次辛丑佛成道日。鄞江南溪秋月序。
丞相周益公贊
皇皇然而無求。惕惕然而無憂。閔頹風之將墜。攬眾善以同流。導之以仁義之以寂滅。之以樂其有作。而莫識其無為。故中道奄然。而示人以真覺。
晉軒李居士贊
心焉遺塵跡則混俗。龐居士之修持而無家。何子季之精進而不肉。禪宗立言瑩澈群疑。崇蓮池之梵行。同祖佛之神機。磽然頰顴約略撫繢。湛然一性唯安養之歸。
重刊龍舒凈土文目錄
第一卷
【現代漢語翻譯】 現代漢語譯本 重刊《龍舒凈土文》序
如來設立教法的不同之處在於：兼、但、對、帶四種教法，顯教、密教，偏圓二教，三乘、五行，隨順自身、隨順他人，種種差別。其中，功德高、容易進步的，以唸佛為先。在凡夫位，具足迷惑，用三觀的智慧顯現本性佛。法智祖師說：『心境不可得，所以染污可以觀為清凈，不妨礙因緣生起，所以想念成就相狀生起，唯有色、唯有心。』所以在當下顯現見到此觀佛三昧的正訣，具眼者能夠做到。至於稱名唱誦、瞻仰禮拜、讀誦經典、持守戒律，都是凈業的正因，正觀的助行。雖然登上臺階有金銀的差別，進入品位有上下的不同，但趨向無生而達到不退轉的階位則是一樣的。有宋朝的王龍舒創作《凈土文》並附錄，總共十三卷，嘉禾的僧人巹點校整理為十二卷，漏澤的僧人誦特別刊行它。終日念心，終日唸佛，稍微動念，三千世界具足。心想彼佛的境界，又明瞭此心。念心就是佛，全佛就是心。然後般若德顯現，解脫德彰顯，法身德圓滿，法界圓融，不可思議的本體。依此而論，其功德不在大禹之下。
時在成化十七年歲次辛丑佛成道日，鄞江南溪秋月序。
丞相周益公的讚語
光明正大而無所求，警惕謹慎而無憂慮。憐憫世風的頹敗將要墜落，聚集各種善行以共同匡正。用仁義引導，用寂滅引導，用樂於有所作為引導，卻不認識無為的真諦。所以中道寂然，而向人們昭示真覺。
晉軒李居士的讚語
心若遺忘塵世的軌跡，就能混同於世俗。龐居士的修行沒有家，何子季的精進不吃肉。禪宗的立言明澈，消除群疑。崇尚蓮池的梵行，如同祖佛的神妙機能。清瘦的面頰顴骨高聳，約略地描繪出輪廓。澄澈的一性，唯有安養（An'yang，極樂世界）是歸宿。
重刊《龍舒凈土文》目錄
第一卷
【English Translation】 English version Preface to the Re-publication of 'Longshu's Pure Land Writings'
The differences in the teachings established by the Tathagata lie in the 'inclusive,' 'exclusive,' 'relative,' and 'associated' methods; the exoteric and esoteric, the partial and complete, the Three Vehicles and Five Practices, according to oneself and according to others, with various distinctions. Among them, the one with high merit and easy progress is prioritizing mindfulness of the Buddha. In the position of ordinary beings, possessing delusions, using the wisdom of the Three Contemplations to reveal the inherent Buddha-nature. Patriarch Fazhi said: 'The mind and its objects are unattainable, therefore defilement can be viewed as purity, without hindering the arising of conditions, so thoughts create appearances, only form, only mind.' Therefore, at this very moment, clearly see the correct secret of this Buddha-Recollection Samadhi, those with eyes can do it. As for chanting names, prostrating in reverence, reciting scriptures, and upholding precepts, all are the proper causes of Pure Land karma, and auxiliary practices to correct contemplation. Although ascending the platform has differences of gold and silver, and entering the ranks has upper and lower distinctions, the goal of moving towards non-birth and attaining the stage of non-retrogression is the same. In the Song Dynasty, Wang Longshu composed 'Pure Land Writings' with appendices, totaling thirteen volumes. The monk Jin of Jiahe collated and reorganized them into twelve volumes, and the monk Song of Louze specially published them. Meditating on the mind all day long, being mindful of the Buddha all day long, with the slightest thought, the three thousand worlds are complete. The mind contemplates the realm of that Buddha, and also understands this mind. Mindful of the mind is mindful of the Buddha, the entire Buddha is the mind. Then the virtue of Prajna (Prajna, wisdom) is revealed, the virtue of liberation is manifested, the virtue of the Dharmakaya (Dharmakaya, the body of the law) is perfected, and the Dharmadhatu (Dharmadhatu, the realm of dharma) is perfectly integrated, the inconceivable essence. Based on this, its merit is no less than that of Yu the Great.
Written in the year Xinchou, the seventeenth year of Chenghua, on the day of the Buddha's Enlightenment, by Qiuyue of Jiangnanxi, Yin.
Eulogy by Prime Minister Zhou Yigong
Magnificent and without seeking, vigilant and without worry. Pitying the decline of customs about to fall, gathering all good deeds to flow together. Guiding with benevolence and righteousness, guiding with tranquility and extinction, guiding with joy in having actions, yet not recognizing the truth of non-action. Therefore, the Middle Way is silent, and reveals true enlightenment to people.
Eulogy by Layman Li of Jinxuan
If the mind forgets the traces of the world, it can blend with the mundane. Layman Pang's practice has no home, He Ziji's diligence does not involve meat. The words established by the Chan (Chan, Zen) school are clear and dispel all doubts.崇尚蓮池的梵行，如同祖佛的神妙機能。Venerating the pure conduct of Lotus Pond, like the miraculous function of the ancestral Buddhas. A gaunt face with high cheekbones, roughly outlining the form. The clear nature, only An'yang (An'yang, Pure Land) is the destination.
Table of Contents of the Re-publication of 'Longshu's Pure Land Writings'
Volume One
凈土起信九篇
第二卷
凈土總要七篇
第三卷
普勸修持九篇
第四卷
修持法門十五篇
第五卷
感應事蹟三十篇
一東晉遠法師
二東晉劉遺民
三東晉闕公則
四晉學士張杭
五宋僧曇鑒
六南齊僧慧進
七後魏僧曇鸞
八隋僧道喻
九唐僧善導
十唐僧懷玉
十一唐啟芳圓果
十二唐僧自覺
十三唐僧少康
十四唐僧惟岸
十五唐尼靜真
十六唐房翥
十七唐李知遙
十八唐姚婆
十九唐溫靜文妻
二十唐張鍾馗
二十一唐張善和
二十二後晉僧志通
二十三永明壽禪師
二十四宋僧可久
二十五宋金大公
二十六宋黃打鐵
二十七宋吳瓊
二十八宋荊王夫人
二十九宋觀音縣君
三十宋馮氏夫人
第六卷
特為勸喻三十七篇
一勸士人
二勸有官君子
三勸在公門者
四勸醫者
五勸僧
六勸參禪者
七勸富者
八勸貪吝者
九勸孝子
十勸骨肉恩愛者
【現代漢語翻譯】 現代漢語譯本 凈土起信九篇 第二卷 凈土總要七篇 第三卷 普勸修持九篇 第四卷 修持法門十五篇 第五卷 感應事蹟三十篇 一 東晉遠法師 (Dongjin Yuan Fashi) 二 東晉劉遺民 (Dongjin Liu Yimin) 三 東晉闕公則 (Dongjin Que Gongze) 四 晉學士張杭 (Jin Dynasty Scholar Zhang Hang) 五 宋僧曇鑒 (Song Dynasty Monk Tan Jian) 六 南齊僧慧進 (Southern Qi Dynasty Monk Hui Jin) 七 後魏僧曇鸞 (Later Wei Dynasty Monk Tan Luan) 八 隋僧道喻 (Sui Dynasty Monk Dao Yu) 九 唐僧善導 (Tang Dynasty Monk Shan Dao) 十 唐僧懷玉 (Tang Dynasty Monk Huai Yu) 十一 唐啟芳圓果 (Tang Dynasty Qi Fang Yuanguo) 十二 唐僧自覺 (Tang Dynasty Monk Zijue) 十三 唐僧少康 (Tang Dynasty Monk Shaokang) 十四 唐僧惟岸 (Tang Dynasty Monk Wei An) 十五 唐尼靜真 (Tang Dynasty Nun Jingzhen) 十六 唐房翥 (Tang Dynasty Fang Zhu) 十七 唐李知遙 (Tang Dynasty Li Zhiyao) 十八 唐姚婆 (Tang Dynasty Yao Po) 十九 唐溫靜文妻 (Tang Dynasty Wife of Wen Jingwen) 二十 唐張鍾馗 (Tang Dynasty Zhang Zhongkui) 二十一 唐張善和 (Tang Dynasty Zhang Shanhe) 二十二 後晉僧志通 (Later Jin Dynasty Monk Zhitong) 二十三 永明壽禪師 (Yongming Shou Chanshi) 二十四 宋僧可久 (Song Dynasty Monk Kejiu) 二十五 宋金大公 (Song Dynasty Jin Dagong) 二十六 宋黃打鐵 (Song Dynasty Huang Datie) 二十七 宋吳瓊 (Song Dynasty Wu Qiong) 二十八 宋荊王夫人 (Song Dynasty Lady of Prince Jing) 二十九 宋觀音縣君 (Song Dynasty Guanyin County Lady) 三十 宋馮氏夫人 (Song Dynasty Lady Feng) 第六卷 特為勸喻三十七篇 一 勸士人 二 勸有官君子 三 勸在公門者 四 勸醫者 五 勸僧 六 勸參禪者 七 勸富者 八 勸貪吝者 九 勸孝子 十 勸骨肉恩愛者
【English Translation】 English version 'Nine Essays on Awakening Faith in Pure Land' Volume 2 'Seven Essential Essays on Pure Land' Volume 3 'Nine Essays on Universal Exhortation to Practice' Volume 4 'Fifteen Essays on Methods of Practice' Volume 5 'Thirty Essays on Accounts of Miraculous Responses' 1. Dongjin Yuan Fashi (Dongjin Dynasty Dharma Master Yuan) 2. Dongjin Liu Yimin (Dongjin Dynasty Liu Yimin) 3. Dongjin Que Gongze (Dongjin Dynasty Que Gongze) 4. Jin Dynasty Scholar Zhang Hang 5. Song Dynasty Monk Tan Jian 6. Southern Qi Dynasty Monk Hui Jin 7. Later Wei Dynasty Monk Tan Luan 8. Sui Dynasty Monk Dao Yu 9. Tang Dynasty Monk Shan Dao 10. Tang Dynasty Monk Huai Yu 11. Tang Dynasty Qi Fang Yuanguo 12. Tang Dynasty Monk Zijue 13. Tang Dynasty Monk Shaokang 14. Tang Dynasty Monk Wei An 15. Tang Dynasty Nun Jingzhen 16. Tang Dynasty Fang Zhu 17. Tang Dynasty Li Zhiyao 18. Tang Dynasty Yao Po 19. Tang Dynasty Wife of Wen Jingwen 20. Tang Dynasty Zhang Zhongkui 21. Tang Dynasty Zhang Shanhe 22. Later Jin Dynasty Monk Zhitong 23. Yongming Shou Chanshi (Chan Master Yongming Shou) 24. Song Dynasty Monk Kejiu 25. Song Dynasty Jin Dagong 26. Song Dynasty Huang Datie 27. Song Dynasty Wu Qiong 28. Song Dynasty Lady of Prince Jing 29. Song Dynasty Guanyin County Lady 30. Song Dynasty Lady Feng Volume 6 'Thirty-Seven Essays of Special Exhortation' 1. Exhortation to Scholars 2. Exhortation to Gentlemen with Official Positions 3. Exhortation to Those in Public Service 4. Exhortation to Doctors 5. Exhortation to Monks 6. Exhortation to Chan Practitioners 7. Exhortation to the Wealthy 8. Exhortation to the Greedy and Stingy 9. Exhortation to Filial Sons 10. Exhortation to Those with Affection for Family
十一勸婦人
十二勸仆妾
十三勸農者
十四勸養蠶者
十五勸商賈
十六勸工匠
十七勸多屯蹇者
十八勸骨肉怨憎者
十九勸漁者
二十勸網飛禽者
二十一勸為廚子者
二十二勸作福者
二十三勸誦經者
二十四勸貴人
二十五勸大聰明者
二十六勸賣酒者
二十七勸食開店者
二十八勸屠者
二十九勸在風塵者
三十勸罪惡人
三十一勸病苦者
三十二勸疾惡為神者
三十三勸軍中人
三十四勸惡口者
三十五勸童男
三十六勸室女
三十七八八兒口生蓮華
第七卷
指迷歸要七篇
一青草堂後身為曾魯公
二戒禪師後身作東坡
三喆老後身多憂苦
四古老後身耽富貴
五西方如見受官
六三菩薩修兜率
七法華尼後身作官妓
十二緣圖
三界六道輪迴圖
第八卷
現世感應十八篇
一見殺生唸佛得福
二陳企唸佛卻鬼
三鄒賓王唸佛夢覺
四張繼祖唸佛薦亡
五劉慧仲唸佛安寢
六阮嫂唸佛眼明
七
【現代漢語翻譯】 現代漢語譯本 十一勸婦人 十二勸仆妾 十三勸農者 十四勸養蠶者 十五勸商賈 十六勸工匠 十七勸多屯蹇者 十八勸骨肉怨憎者 十九勸漁者 二十勸網飛禽者 二十一勸為廚子者 二十二勸作福者 二十三勸誦經者 二十四勸貴人 二十五勸大聰明者 二十六勸賣酒者 二十七勸食開店者 二十八勸屠者 二十九勸在風塵者 三十勸罪惡人 三十一勸病苦者 三十二勸疾惡為神者 三十三勸軍中人 三十四勸惡口者 三十五勸童男 三十六勸室女 三十七八八兒口生蓮華 第七卷 指迷歸要七篇 一青草堂後身為曾魯公（曾魯公：人名） 二戒禪師後身作東坡（東坡：蘇軾的別稱） 三喆老後身多憂苦 四古老後身耽富貴 五西方如見受官 六三菩薩修兜率（兜率：佛教用語，指兜率天） 七法華尼後身作官妓 十二緣圖 三界六道輪迴圖 第八卷 現世感應十八篇 一見殺生唸佛得福 二陳企唸佛卻鬼 三鄒賓王唸佛夢覺 四張繼祖唸佛薦亡 五劉慧仲唸佛安寢 六阮嫂唸佛眼明 七
【English Translation】 English version Eleventh Admonition to Women Twelfth Admonition to Servants Thirteenth Admonition to Farmers Fourteenth Admonition to Silk Farmers Fifteenth Admonition to Merchants Sixteenth Admonition to Artisans Seventeenth Admonition to Those with Many Hardships Eighteenth Admonition to Those with Resentful Relatives Nineteenth Admonition to Fishermen Twentieth Admonition to Those Who Net Birds Twenty-first Admonition to Cooks Twenty-second Admonition to Those Who Make Merit Twenty-third Admonition to Those Who Recite Sutras Twenty-fourth Admonition to Nobles Twenty-fifth Admonition to the Highly Intelligent Twenty-sixth Admonition to Wine Sellers Twenty-seventh Admonition to Those Who Run Restaurants Twenty-eighth Admonition to Butchers Twenty-ninth Admonition to Those in the Red-Light District Thirtieth Admonition to Sinful People Thirty-first Admonition to Those Suffering from Illness Thirty-second Admonition to Those Who Worship Evil as Gods Thirty-third Admonition to People in the Military Thirty-fourth Admonition to Those with Foul Mouths Thirty-fifth Admonition to Young Boys Thirty-sixth Admonition to Virgins Thirty-seventh: An Eight-Year-Old's Mouth Produces a Lotus Flower Volume Seven Seven Chapters on Pointing Out Delusions and Returning to the Essentials 1. Qing Cao Tang (Qing Cao Tang: Name of a place) was reborn as Zeng Lugong (Zeng Lugong: a person's name) 2. Monk Jie (Jie: a monastic title) was reborn as Dongpo (Dongpo: Su Shi's alias) 3. Elder Zhe (Zhe: a monastic title) was reborn with much sorrow and suffering 4. Ancient Elder was reborn indulging in wealth and luxury 5. In the West, it is as if one sees receiving an official position 6. Three Bodhisattvas cultivate in Tushita Heaven (Tushita: a Buddhist term, referring to the Tushita Heaven) 7. The Bhikkhuni of the Lotus Sutra was reborn as a courtesan Twelve Causes Diagram Diagram of Reincarnation in the Three Realms and Six Paths Volume Eight Eighteen Chapters on Present-Life Retribution 1. Seeing killing and reciting the Buddha's name brings blessings 2. Chen Qi (Chen Qi: a person's name) reciting the Buddha's name repels ghosts 3. Zou Binwang (Zou Binwang: a person's name) reciting the Buddha's name awakens from a dream 4. Zhang Jizu (Zhang Jizu: a person's name) reciting the Buddha's name recommends the deceased 5. Liu Huizhong (Liu Huizhong: a person's name) reciting the Buddha's name sleeps peacefully 6. Sister Ruan (Ruan: a surname) reciting the Buddha's name restores eyesight 7.
閻羅王勸蔣婆唸佛
八邵安撫唸佛脫難
九唸佛風疾不作
十夢中唸佛脫恐懼
十一念佛屋不壓死
十二唸佛痁疾遂愈
十三唸佛痼疾皆愈
十四繡佛舍利迸出
十五佛像常有舍利
十六夢佛遂得聰辨
十七唸佛治病得愈
十八唸佛孫兒免難
第九卷
助修上品十六篇
一習說
二葛守利人說
三施報說
四至人延年說
五食肉說
六戒殺盜淫說
七飲食男女說
八貪拆前程說
九福慧說
十習慈說
十一為君子說
十二為聖為佛說
十三阿羅漢說
十四楞伽經說
十五二天人說
十六小因果說
第十卷
凈濁如一十篇
一情說
二即是空說
三六根說
四真性說
五心乃妄想說
六五蘊皆空說
七廢心用形說
八用形骸說
九齊生死說
十我說
周參政跋
劉壯元跋
妙喜杲禪師跋
第十一卷
天臺智者大師勸修行人專修凈土
真州長蘆𦣱禪師勸參禪人兼修凈土
杭州永明壽禪師戒無證悟人勿輕
【現代漢語翻譯】 現代漢語譯本 閻羅王（Yama，掌管地獄的神）勸蔣婆（Jiang Po，人名）唸佛 八邵安撫（Ba Shao Anfu，人名）唸佛脫難 九唸佛風疾不作 十夢中唸佛脫恐懼 十一念佛屋不壓死 十二唸佛痁疾遂愈 十三唸佛痼疾皆愈 十四繡佛舍利（Śarīra，佛教聖物，通常是高僧火化后的遺物）迸出 十五佛像常有舍利 十六夢佛遂得聰辨 十七唸佛治病得愈 十八唸佛孫兒免難 第九卷 助修上品十六篇 一習說 二葛守利人說 三施報說 四至人延年說 五食肉說 六戒殺盜淫說 七飲食男女說 八貪拆前程說 九福慧說 十習慈說 十一為君子說 十二為聖為佛說 十三阿羅漢（Arhat，佛教修行 достигшего просветления）說 十四楞伽經（Laṅkāvatāra Sūtra，佛教經典）說 十五二天人說 十六小因果說 第十卷 凈濁如一十篇 一情說 二即是空說 三六根說 四真性說 五心乃妄想說 六五蘊皆空說 七廢心用形說 八用形骸說 九齊生死說 十我說 周參政（Zhou Canzheng，人名）跋 劉壯元（Liu Zhuangyuan，人名）跋 妙喜杲禪師（Miaoxi Gao Chanshi，人名）跋 第十一卷 天臺智者大師（Tiantai Zhizhe Dashi，人名）勸修行人專修凈土 真州長蘆𦣱禪師（Zhenzhou Changlu Zhe Chanshi，人名）勸參禪人兼修凈土 杭州永明壽禪師（Hangzhou Yongming Shou Chanshi，人名）戒無證悟人勿輕
【English Translation】 English version Yama (閻羅王, the King of Hell) advises Jiang Po (蔣婆, a personal name) to recite the Buddha's name. Ba Shao Anfu (八邵安撫, a personal name) escapes disaster by reciting the Buddha's name. Reciting the Buddha's name prevents wind-related illnesses. Reciting the Buddha's name in a dream dispels fear. Reciting the Buddha's name prevents being crushed by a house. Reciting the Buddha's name cures malaria. Reciting the Buddha's name cures chronic illnesses. Śarīra (舍利, Buddhist relics, usually cremated remains of eminent monks) burst forth from an embroidered Buddha. Buddha statues constantly have Śarīra. Dreaming of the Buddha leads to intelligence and eloquence. Reciting the Buddha's name cures illnesses. Reciting the Buddha's name saves a grandson from disaster. Volume 9 Sixteen Chapters Aiding Cultivation to the Highest Grade On Practice Discourse by Ge Shou Liren On the Retribution of Giving Discourse on Longevity by the Perfected Person On Eating Meat On Abstaining from Killing, Stealing, and Sexual Misconduct On Food, Drink, Men, and Women On Greed Destroying One's Future On Blessings and Wisdom On Practicing Loving-Kindness Discourse for Gentlemen Discourse on Becoming a Sage or a Buddha Discourse on Arhats (阿羅漢, enlightened beings) Discourse on the Laṅkāvatāra Sūtra (楞伽經, a Buddhist scripture) Discourse on Two Devas On Small Causes and Effects Volume 10 Ten Chapters on Purity and Turbidity as One On Emotions On 'Is' Being Emptiness On the Six Roots On True Nature On the Mind Being Delusion On the Five Aggregates Being Empty On Abandoning the Mind and Using Form On Using the Body On Equalizing Life and Death On 'I' Postscript by Zhou Canzheng (周參政, a personal name) Postscript by Liu Zhuangyuan (劉壯元, a personal name) Postscript by Chan Master Miaoxi Gao (妙喜杲禪師, a personal name) Volume 11 Great Master Zhizhe of Tiantai (天臺智者大師, a personal name) Encourages Practitioners to Specialize in Pure Land Practice Chan Master Changlu Zhe of Zhenzhou (真州長蘆𦣱禪師, a personal name) Encourages Chan Practitioners to Also Cultivate Pure Land Practice Chan Master Yongming Shou of Hangzhou (杭州永明壽禪師, a personal name) Warns Those Without Enlightenment Not to Be Reckless
凈土
丞相鄭清之勸修凈土
廬陵李氏夢記
旴江聶允迪跋
四明斷佛種人跋
第十二卷 附錄
獅子峰如如顏丙勸修凈業文(身為苦本覺悟早修)
慈照宗主臨終三疑
善導和尚臨終往生正念文
慈雲懺主晨朝十念法
贊佛偈(並)迴向發願文(共四篇)
超脫輪迴捷徑
唸佛報應因緣
普勸修持
口業勸戒
龍舒增廣凈土文目錄(終)
龍舒增廣凈土文卷第一
國學進士王日休撰
予遍覽藏經及諸傳記。取其意而為凈土文。無一字無所本。幸勿以人微而忽其說。欲人人共曉。故其言直而不文。予龍舒人也。世傳凈土文者不一。故以郡號別之。
凈土起信一
凈土之說多見於日用之間。而其餘功乃見於身後。不知者止以為身後之事而已。殊不知其大有益於生前也。何則佛之所以訓人者。無非善。與儒教之所以訓人。何以異哉。唯其名有不同耳。故其以凈土為心。則見於日用之間者。意之所念。口之所言。身之所為無適而非善。善則為君子為大賢。現世則人敬之。神祐之。福祿可增。壽命可永。由是言之。則從佛之言而以凈土為心者。孰謂無益於生前乎。其次為業緣所奪而不能專志於
【現代漢語翻譯】 現代漢語譯本 凈土
丞相鄭清之勸修凈土
廬陵李氏夢記
旴江聶允迪跋
四明斷佛種人跋
第十二卷 附錄
獅子峰如如顏丙勸修凈業文(身為苦本覺悟早修)
慈照宗主臨終三疑
善導和尚臨終往生正念文
慈雲懺主晨朝十念法
贊佛偈(並)迴向發願文(共四篇)
超脫輪迴捷徑
唸佛報應因緣
普勸修持
口業勸戒
龍舒增廣凈土文目錄(終)
龍舒增廣凈土文卷第一
國學進士王日休撰
我廣泛閱讀了藏經以及各種傳記，選取其中的意義寫成這篇《凈土文》。沒有一個字是沒有出處的。希望不要因為我地位卑微就忽視我的說法。希望人人都能明白，所以我的言辭直白而不華麗。我是龍舒(Longshu)人。世間流傳的《凈土文》不止一種，所以用郡名來區分。
凈土起信一
關於凈土(Pure Land)的說法，大多可以在日常生活中見到，而它的功用則在人去世后才能顯現。不瞭解的人只認為這是身後的事情，卻不知道它對生前也有很大的益處。為什麼這麼說呢？佛陀教導人們的，無非是行善，這和儒家教導人們的有什麼不同呢？只是名稱不同罷了。所以，如果以凈土(Pure Land)為心，那麼在日常生活中，意念所想、口中所說、身體所做，沒有哪一樣不是善的。行善就能成為君子、成為大賢。在世時，人們尊敬他，神靈保佑他，福祿可以增加，壽命可以延長。由此說來，那麼聽從佛陀的教誨，以凈土(Pure Land)為心的人，誰說對生前沒有益處呢？其次，因為業緣所牽引而不能專心致志于
【English Translation】 English version Pure Land
Prime Minister Zheng Qingzhi Encourages Cultivation of the Pure Land
Dream Record of the Li Family of Luling
Postscript by Nie Yundi of Xujiang
Postscript by a Person from Siming Who Cuts Off the Seeds of Buddhahood
Volume 12 Appendix
Yan Bing of Lion Peak, Like Thus, Encourages Cultivation of Pure Karma (Realize Early and Cultivate Because the Body is the Root of Suffering)
Three Doubts of Chan Master Cizhao at the Time of Death
Master Shandao's Proper Mindfulness Text for Rebirth at the Time of Death
Ten Recitations Method of Repentance Master Ciyun in the Morning
Verses in Praise of the Buddha (with) Dedication and Vow Texts (Four Pieces in Total)
Shortcut to Transcend Samsara
Karmic Causes and Conditions of Reciting the Buddha's Name
General Exhortation to Cultivate
Admonitions Against Verbal Karma
Table of Contents of the Expanded Pure Land Text of Longshu (End)
Volume 1 of the Expanded Pure Land Text of Longshu
Composed by Wang Rixiu, Jinshi of the National Academy
I have extensively read the Tripitaka and various biographies, selecting their meanings to create this 'Pure Land Text'. Not a single word is without a source. I hope you will not disregard my words because of my humble position. I wish everyone to understand, so my words are straightforward and not ornate. I am a person from Longshu(Longshu). There is more than one version of the 'Pure Land Text' circulating in the world, so I distinguish it by the name of the prefecture.
Pure Land: Arising of Faith 1
Discussions about the Pure Land(Pure Land) are mostly seen in daily life, but its merits are only seen after death. Those who do not understand only think of it as something after death, but they do not know that it is also of great benefit to life before death. Why is this so? What the Buddha teaches people is nothing but goodness, and how is this different from what Confucianism teaches people? Only the names are different. Therefore, if one takes the Pure Land(Pure Land) as one's heart, then in daily life, what one thinks in one's mind, what one says in one's mouth, and what one does with one's body are all good. Doing good can make one a gentleman or a great sage. In this life, people respect him, the gods protect him, blessings and prosperity can be increased, and life can be prolonged. From this, then, who says that listening to the Buddha's teachings and taking the Pure Land(Pure Land) as one's heart is not beneficial to life before death? Secondly, because one is seized by karmic conditions and cannot concentrate on
此。茍有志焉者。亦惡緣可以自此而省。善緣可以自此而增。惡緣省而不已。終必至於絕其惡。善緣增而不已。終必至於純乎善。惡既絕矣。善既純矣。非為君子而何。非為大賢而何。由是言之。則從佛之言而以凈土為心者。孰謂無益於生前乎。又其次不知禮義之所在。不知刑罰之可畏。惟氣勢之為尚。惟勢力之為趨。茍知以凈土為心。則亦必知省己而自咎。所為雖不能皆合於禮義。亦必近於禮義矣。雖不能盡超乎刑罰。亦必遠於刑罰矣。漸可以脫小人之域。而終為君子之歸。庸人稍知佛理者。世必目為善人。此其效也。由是言之。則從佛之言而以凈土為心者。孰謂無益於生前乎。或曰。從孔子之言。而以儒教為心。豈不益於生前乎。何必凈土哉。曰。此世間法耳。非出世間法。世間法則不出于輪迴。出世間法則直脫輪迴外。凈土既益於生前。又益於身後者。以其兼出世間法故也。
凈土起信二
凈土之說有理有跡。論其理。則見於日用之間。而未嘗離。前篇所言是也。論其跡。則見於早晨一茶之頃。而不必終日泥十念法門是也。蓋修持法門有九品。人人皆可以修。雖罪惡之人。佛亦不棄。迴心向善則為善矣。故此十念法門人皆可以通行。譬如久為暗室。一燈照之則為明矣。故殺牛屠馬之人。放下屠刀亦
【現代漢語翻譯】 現代漢語譯本：
因此，如果有人立下志向，也可以從此減少惡緣，增加善緣。惡緣減少而不停止，最終必定達到斷絕惡緣；善緣增加而不停止，最終必定達到純粹的善。惡緣既然斷絕，善緣既然純粹，不是成為君子又是什麼？不是成為大賢又是什麼？由此說來，那麼聽從佛的教誨而以凈土（Pure Land）爲念的人，誰說對生前沒有益處呢？其次，那些不知道禮義在哪裡，不知道刑罰的可怕的人，只崇尚氣勢，只趨附勢力。如果知道以凈土（Pure Land）爲念，那麼也必定知道反省自己而責備自己。所作所為即使不能完全符合禮義，也必定接近禮義了；即使不能完全超越刑罰，也必定遠離刑罰了。逐漸可以脫離小人的境地，而最終成為君子的歸宿。普通人稍微懂得一些佛理，世人必定認為他是善人，這就是它的效果。由此說來，那麼聽從佛的教誨而以凈土（Pure Land）爲念的人，誰說對生前沒有益處呢？有人說：『聽從孔子的教誨，而以儒教爲念，難道不是對生前有益處嗎？何必一定要凈土（Pure Land）呢？』我說：『這是世間法罷了，不是出世間法。世間法不能脫離輪迴，出世間法直接脫離輪迴之外。凈土（Pure Land）既對生前有益處，又對身後有益處，因為它兼具出世間法的緣故。』
凈土起信二
凈土（Pure Land）之說有理有跡。論其理，則體現在日常使用之間，而未曾離開。前一篇所說就是這個意思。論其跡，則體現在早晨喝一杯茶的功夫，而不必終日拘泥於十念法門。大概修持法門有九品，人人都可以修。即使是罪惡之人，佛也不會拋棄。迴心向善就是善了。因此這十念法門人人都可以通行。譬如長久處於黑暗的房間，一盞燈照亮它就明亮了。所以殺牛宰馬的人，放下屠刀也
【English Translation】 English version:
Therefore, if someone has aspirations, they can also reduce negative karma and increase positive karma from this. If negative karma is reduced without stopping, it will eventually reach the point of severing negative karma; if positive karma is increased without stopping, it will eventually reach the point of pure goodness. If negative karma is severed and positive karma is pure, what else can one become but a 'Junzi' (gentleman or noble person)? What else can one become but a great sage? From this perspective, who can say that following the Buddha's teachings and keeping the Pure Land (Jingtu) in mind is not beneficial to one's present life? Secondly, those who do not know where propriety lies, who do not know the fear of punishment, who only value power and prestige, and only flock to influence. If they know to keep the Pure Land (Jingtu) in mind, then they will also know to reflect on themselves and blame themselves. Even if their actions cannot fully conform to propriety, they will certainly be close to propriety; even if they cannot completely transcend punishment, they will certainly be far from punishment. Gradually, they can escape the realm of petty people and ultimately become the destination of gentlemen. If ordinary people understand a little Buddhist principle, the world will surely regard them as good people. This is its effect. From this perspective, who can say that following the Buddha's teachings and keeping the Pure Land (Jingtu) in mind is not beneficial to one's present life? Someone might say, 'Following Confucius' teachings and keeping Confucianism in mind, isn't that beneficial to one's present life? Why must it be the Pure Land (Jingtu)?' I say, 'This is worldly dharma, not transcendental dharma. Worldly dharma cannot escape the cycle of reincarnation, while transcendental dharma directly escapes beyond reincarnation. The Pure Land (Jingtu) is beneficial to both one's present life and one's afterlife because it encompasses transcendental dharma.'
Faith in Pure Land (Jingtu) - Part 2
The teachings of Pure Land (Jingtu) have both principle and practice. In terms of principle, it is reflected in daily use and has never left. What was said in the previous chapter is this meaning. In terms of practice, it is reflected in the time it takes to drink a cup of tea in the morning, and it is not necessary to be bound by the Ten-念 (ten recitations) method all day long. Generally, there are nine grades of cultivation methods, and everyone can cultivate them. Even sinful people, the Buddha will not abandon. Turning back to goodness is goodness. Therefore, this Ten-念 (ten recitations) method is accessible to everyone. For example, a room that has been dark for a long time becomes bright when a lamp illuminates it. Therefore, those who slaughter cattle and horses, if they lay down their butcher knives, also
可以修。所以修者不難。亦不妨一切俗事。故在官不妨職業。在士不妨修讀。在商賈不妨販賣。在農人不妨耕種。在公門不妨事上。在僧徒不妨參禪。凡一切所為皆不相妨。故曰。其修持工夫見於早晨一茶之頃耳。遂可以為萬萬劫不壞之資。人何為而不修乎。今有販物者。一錢而得兩錢之息。則必自喜。以為得息之多矣。行路者一日而及兩日之程。亦必自喜。以為及程之多矣。是于外物小有所得。而知其喜也。或兩錢而得一錢之價。必憂之以為喪本。兩日而及一日之程。亦必憂之以為費日。是于外物小有所失。而知其憂也。何于吾身之光陰有限。則日沒以過。其失大矣。而不以為憂。于凈土之因緣難遇。幸而知之。其得大矣。而不以為喜。是徒見小得小失而知憂喜。及得失之大者則不能知。何不思之甚也。況不費時刻。用力甚少。而收功有不可盡言者。人何為而不修乎。此時不修。可痛惜哉可痛惜哉。
凈土起信三
人驟聞凈土之景象。多不信之。無足怪也。蓋拘於目前所見。遂謂目前所不見者亦如此而已。且如陋巷糞壤之居者。安知有廣廈之清凈。小器藜藿之食者。安知有食前之方丈。弊篋錙銖之蓄者。安知有天府之充溢。說處此娑婆濁世。不信其清凈佛土。所以生長於胞胎。不知彼有蓮苞之化生。壽
【現代漢語翻譯】 現代漢語譯本 可以修習佛法。所以修習佛法並不困難。也不妨礙一切世俗事務。所以在官府任職不妨礙履行職責，讀書人不妨礙修習學問，商人不妨礙買賣，農民不妨礙耕種，在官府做事不妨礙侍奉上級，僧人不妨礙參禪。所有一切行為都不互相妨礙。所以說，修持的功夫體現在早晨喝一杯茶的短暫時間裡。就可以作為萬萬劫都不會壞的資本。人們為什麼不修習呢？現在有做買賣的人，用一文錢賺到兩文錢的利潤，就一定會感到高興，認為得到的利潤很多了。趕路的人一天趕完兩天的路程，也一定會感到高興，認為趕的路程很多了。這是對外物小有得利，就知道高興。或者兩文錢的東西賣了一文錢的價格，一定會擔憂，認為虧了本錢。兩天趕完一天的路程，也一定會擔憂，認為浪費了時間。為什麼對於我們自身的光陰有限，每天過去，損失很大了，卻不感到擔憂。對於凈土的因緣難以遇到，幸運地知道了，得到的利益很大了，卻不感到高興。這是隻看到小的得失而知道憂愁和喜悅，等到大的得失卻不能知道。為什麼不多想想呢？何況不花費時間，用力很少，而收到的功效卻有說不盡的。人們為什麼不修習呢？此時不修習，真是太可惜了，太可惜了！
凈土起信三
人們突然聽到凈土的景象，大多不相信。這沒有什麼奇怪的。因為拘泥於目前所見到的，就認為目前所見不到的也是如此而已。比如居住在簡陋巷子糞土堆積的地方的人，怎麼知道有寬敞明亮的房屋的清凈。用小器皿盛著粗糧野菜吃的人，怎麼知道有吃飯前要用一方丈大的地方擺放食物。用破舊的箱子裝著少量的錢財的人，怎麼知道有天府的充盈。說起這個娑婆濁世，不相信有清凈的佛土，因為生長在母胎中，不知道那裡有蓮花花苞的化生，壽命
【English Translation】 English version It is possible to cultivate. Therefore, cultivation is not difficult. It also does not hinder all worldly affairs. Therefore, being an official does not hinder fulfilling one's duties, being a scholar does not hinder studying, being a merchant does not hinder trading, being a farmer does not hinder farming, working in the government does not hinder serving superiors, and being a monk does not hinder practicing Chan (Zen) meditation. All actions do not hinder each other. Therefore, it is said that the effort of cultivation is seen in the short time of a cup of tea in the morning. It can be used as capital that will not be destroyed for countless kalpas (aeons). Why do people not cultivate? Now, there are those who trade goods, earning two coins of profit from one coin, and they will surely be happy, thinking that they have gained a lot of profit. Travelers who complete two days' journey in one day will also surely be happy, thinking that they have traveled a lot. This is knowing happiness from a small gain of external things. Or, if something worth two coins is sold for one coin, they will surely worry, thinking that they have lost their capital. If two days' journey is completed in one day, they will surely worry, thinking that they have wasted time. Why is it that when our own time is limited, and each day passes, the loss is great, but we do not feel worried? When the conditions for Pure Land are difficult to encounter, and we are fortunate to know about them, the gain is great, but we do not feel happy. This is only seeing small gains and losses and knowing worry and joy, but not being able to know the great gains and losses. Why not think about it more? Moreover, it does not cost time, requires very little effort, and the benefits received are inexpressible. Why do people not cultivate? If you do not cultivate at this time, it is truly regrettable, truly regrettable!
Faith in Pure Land 3
People are often incredulous when they first hear of the Pure Land's splendor. This is not surprising. They are constrained by what they see before them, and assume that what they cannot see is just like what they can. For example, those who live in a squalid alley filled with dung cannot know the purity of a spacious and bright house. Those who eat coarse grains and wild vegetables from small vessels cannot know that before a meal, a space of one 'fang zhang' (丈, a unit of measurement, approx. 3.3 meters) is used to arrange the food. Those who store meager amounts of money in worn-out chests cannot know the abundance of the heavenly treasury. Speaking of this 'Saha' world (娑婆, suffering world), they do not believe in the pure Buddha-lands, because they are born from the womb, and do not know that there, there is transformation from a lotus bud, and lifespan
不過百年。不知彼有河沙之壽數。衣食必由於營作。不知彼有自然之衣食快樂。常雜于憂惱。不知彼有純一之快樂。然則佛之所言。不可以目前所不見而不信也。況佛切戒人以妄語。必不自妄語以誑人。世人妄語者非以規利。則以避害。佛無求於世。何規利之有。佛視死生。如刀斫虛空。何避害之有。是佛無所用其妄語也。世間中人以上者。猶不肯妄語以喪其行止。況佛乎。其言可信。無足疑者。故先賢云。佛言不信。何言可信。昔有以忠臣為奸黨者。刻之於石。天雷擊之。今以金寶彩色鐫刻裝繪。以為輪藏貯。佛之言供以香花。嚴以神龍。使其言之妄。則又甚於奸黨之碑。何為歷千百歲。而天雷不擊之哉。以其言之誠也。言之誠而不信。將何俟哉。是故凈土之說更無可疑者。況自古及今。修此者感應甚多。尤不可以不信者也。感應在第五卷。
凈土起信四
儒者或以釋氏之徒無戒行故。輕其教。而因以不信凈土。是不然。豈可以道士不肖而輕老子。士人不肖而輕孔子。智者尚不以人廢言。況可以其徒而輕其教乎。釋氏之教有世間法。有出世間法。其世間法與吾儒同者。不可以縷數。姑舉其大者言之。釋氏之所以孳孳訓世人者。無非戒惡勸善。而吾儒何嘗不戒惡勸善哉。且以目前言之。佛以殺生偷盜邪淫
【現代漢語翻譯】 現代漢語譯本 不過百年光陰。世人不知西方極樂世界的人們擁有恒河沙數般的壽命。（河沙：指恒河中的沙子，比喻極多的數量）世人衣食必須通過勞作才能獲得，卻不知西方極樂世界的人們擁有自然而來的衣食和快樂。世人常常夾雜著憂愁煩惱，卻不知西方極樂世界的人們擁有純粹唯一的快樂。既然如此，佛所說的話，不可以因為目前看不見就不相信。況且佛嚴厲告誡人們不要說謊，必定不會自己說謊來欺騙世人。世人說謊，不是爲了謀取利益，就是爲了避免災禍。佛對世間沒有所求，哪裡會有謀取利益的想法？佛看待生死，就像用刀砍向天空一樣毫無影響，哪裡會有避免災禍的想法？因此佛沒有必要說謊。世間中等以上的人，尚且不肯說謊來喪失自己的德行，更何況是佛呢？佛所說的話是可信的，沒有什麼值得懷疑的。所以前人說：『佛說的話都不相信，那還有什麼話可以相信呢？』過去有人把忠臣當成奸黨，把這件事刻在石頭上，結果遭到了天打雷劈。現在人們用金銀珠寶和彩色顏料雕刻裝飾佛經，把它放在輪藏中供奉。（輪藏：一種可以轉動的藏經書架）用香花供養佛，用神龍來莊嚴佛經。如果佛說的話是虛妄的，那就比奸黨的碑文還要惡劣，為什麼經歷千百年來，卻沒有遭到天打雷劈呢？這是因為佛說的話是真實的啊。說真話卻不相信，那還要等待什麼呢？因此，凈土的說法更沒有什麼可以懷疑的了。況且從古到今，修習凈土法門的人得到感應的非常多，尤其不可以不相信。關於感應的事例在第五卷。
凈土起信四
有些儒家學者因為佛教徒沒有戒律和德行，就輕視佛教的教義，因此也不相信凈土法門。這是不對的。難道可以因為道士不賢良就輕視老子，士人不賢良就輕視孔子嗎？聰明的人尚且不因為人的不好而否定他的言論，更何況可以因為佛教徒的不好而輕視佛教的教義呢？佛教的教義有世間法，也有出世間法。其中的世間法和儒家的思想相同的地方，數都數不清。姑且舉出其中大的方面來說。佛教孜孜不倦地教導世人，無非是勸人戒惡行善，而儒家又何嘗不是勸人戒惡行善呢？就目前的情況來說，佛教以不殺生、不偷盜、不邪淫
【English Translation】 English version It's just a hundred years. People don't know that those in the Land of Ultimate Bliss have lifespans like the sands of the Ganges. (Ganges sands: refers to the sands in the Ganges River, a metaphor for an extremely large number) People's clothing and food must come from labor, but they don't know that those in the Land of Ultimate Bliss have natural clothing, food, and happiness. People are often mixed with worries and anxieties, but they don't know that those in the Land of Ultimate Bliss have pure and unique happiness. Since this is the case, what the Buddha said should not be disbelieved just because it is not currently visible. Moreover, the Buddha strictly warns people not to lie, and certainly would not lie himself to deceive people. People lie either to seek profit or to avoid harm. The Buddha has no desires in the world, so where would the idea of seeking profit come from? The Buddha views life and death as if cutting through the empty sky with a knife, without any impact, so where would the idea of avoiding harm come from? Therefore, the Buddha has no need to lie. Even people of average or above status in the world would not lie to lose their virtue, let alone the Buddha? What the Buddha says is believable, and there is nothing to doubt. Therefore, the ancients said: 'If you don't believe what the Buddha says, then what can you believe?' In the past, someone treated a loyal minister as a traitor and carved this on a stone, which resulted in being struck by lightning. Now people carve and decorate Buddhist scriptures with gold, silver, jewels, and colorful paints, and place them in revolving scripture cabinets for offering. (Revolving scripture cabinet: a rotating bookshelf for storing scriptures) They offer incense and flowers to the Buddha and adorn the Buddhist scriptures with divine dragons. If what the Buddha says is false, then it would be even worse than the inscription of a traitor, so why hasn't it been struck by lightning for thousands of years? This is because what the Buddha says is true. If you don't believe the truth, then what are you waiting for? Therefore, there is nothing more to doubt about the Pure Land teachings. Moreover, from ancient times to the present, many people who have practiced this Dharma have received many responses, so it is especially impossible not to believe. Examples of responses are in the fifth volume.
Belief in the Pure Land, Part Four
Some Confucian scholars, because Buddhist disciples lack precepts and virtue, despise Buddhist teachings, and therefore do not believe in the Pure Land Dharma. This is incorrect. Can we despise Lao Tzu because Taoist priests are not virtuous, or despise Confucius because scholars are not virtuous? Wise people do not reject someone's words because of their flaws, let alone despise Buddhist teachings because of the flaws of Buddhist disciples? Buddhist teachings include worldly Dharma and supramundane Dharma. The worldly Dharma that is the same as Confucianism is countless. Let's just mention the major aspects. Buddhism tirelessly teaches people, nothing more than advising people to abstain from evil and do good, and hasn't Confucianism also been advising people to abstain from evil and do good? In the current situation, Buddhism teaches not to kill, not to steal, not to commit sexual misconduct
為身三業。而孔子言勝殘去殺。詩人言。文王德及鳥獸昆蟲。是豈不戒殺哉。盜固不在所言矣。孔子言。吾未見好德如好色者。詩人刺不德而悅美色。是豈不戒邪淫哉。佛以妄言綺語兩舌惡口為口四業。孔子謂。人而無信。不知其可。豈不戒妄言也。謂。巧言令色。鮮矣仁。豈不戒綺語也。書稱。爾無面從退有後言。豈不戒兩舌也。惡口謂之惡怒之聲。尚未至於穢語。荀子謂。傷人之言深於矛戟。是未嘗不戒惡怒之口也。佛又以貪嗔癡為意三業。孔子謂。見得思義。是則戒貪矣。謂。伯夷叔齊不念舊惡。是則戒嗔矣。謂。困而不學。民斯為下。是則戒癡也。由此言之。儒釋未嘗不同也。其不同者。唯儒家止於世間法。釋氏又有出世間法。儒家止於世間法。故獨言一世而歸之於天。釋氏又有出世間法。故知累世而見眾生業緣之本末。此其所不同耳。欲知釋氏之所長。須看楞嚴楞伽圓覺與無蓋障菩薩所問經。及曉金剛經之理。未能如是而遂非之。則孔子所謂不知而作之者。可不戒哉。誠如是。則釋氏為可信矣。其言凈土烏可以不信哉。所謂出世間法凈土尤有要者。不可以不勉也。
凈土起信五
世有專于參禪者云。惟心凈土。豈復更有凈土。自性阿彌。不必更見阿彌。此言似是而非也。何則西方凈土有理有跡
【現代漢語翻譯】 現代漢語譯本：關於身三業（身：身體的行為；業：行為、行動），孔子說『止息殘暴，廢除殺戮』。《詩經》說：『文王的恩德遍及鳥獸昆蟲。』這難道不是告誡人們不要殺生嗎？盜竊自然更是不在話下了。孔子說：『我沒有見過愛好德行像愛好美色一樣的人。』《詩經》諷刺那些不講德行而喜歡美色的人，這難道不是告誡人們不要邪淫嗎？佛以妄語、綺語、兩舌、惡口為口四業。孔子說：『人如果沒有信用，真不知道他怎麼可以立身。』這難道不是告誡人們不要說謊嗎？又說：『花言巧語，裝出和善的臉色，這種人很少有仁德。』這難道不是告誡人們不要說綺語嗎？《尚書》說：『你不要當面順從，背後卻有怨言。』這難道不是告誡人們不要兩舌嗎？惡口指的是兇惡憤怒的聲音，雖然還沒有到污穢的言語，但荀子說：『傷害人的話比矛戟還厲害。』這難道不是告誡人們不要說惡怒之語嗎？佛又以貪、嗔、癡為意三業。孔子說：『見到可以獲取的利益，就想到是否合乎道義。』這就是告誡人們不要貪婪了。又說：『伯夷、叔齊不記別人的舊仇。』這就是告誡人們不要嗔恨了。又說：『困頓卻不學習，百姓因此淪為下等。』這就是告誡人們不要愚癡了。由此說來，儒家和佛家並沒有什麼不同。它們的不同之處在於，儒家只講世間法，而佛家還有出世間法。儒家只講世間法，所以只說一世的事情，並且歸之於天命。佛家還有出世間法，所以知道累世的事情，並且看到眾生業緣的本末。這就是它們的不同之處。想要知道佛家的長處，必須看《楞嚴經》（Śūraṅgama Sūtra，一部重要的佛教經典）、《楞伽經》（Laṅkāvatāra Sūtra，唯識學派的重要經典）、《圓覺經》（Perfect Enlightenment Sūtra，一部重要的佛教經典）和《無蓋障菩薩所問經》（The Questions of the Bodhisattva Anavatapta），並且明白《金剛經》（Vajracchedikā Prajñāpāramitā Sūtra，般若經典的重要代表）的道理。如果不能這樣，就隨意誹謗佛法，那麼這就是孔子所說的『不瞭解就妄加評論』，難道不應該引以為戒嗎？如果真是這樣，那麼佛法就是可以相信的了。佛法所說的凈土，又怎麼可以不相信呢？所謂出世間法，凈土尤其重要，不可以不努力修習啊！ 凈土起信五 世上有一些專門參禪的人說：『只有心凈才是凈土，哪裡還有另外的凈土？自性就是阿彌陀佛（Amitābha，佛教中西方極樂世界的教主），不必再見到另外的阿彌陀佛。』這種說法好像是對的，但實際上是錯誤的。為什麼呢？因為西方凈土有理有事。
【English Translation】 English version: Regarding the three karmas of body (body: physical actions; karma: actions, deeds), Confucius said, 'Cease violence and abolish killing.' The Book of Poetry says, 'King Wen's virtue extended to birds, beasts, and insects.' Isn't this a warning against killing? Theft is naturally beyond discussion. Confucius said, 'I have not seen anyone who loves virtue as much as they love beauty.' The Book of Poetry satirizes those who do not value virtue but delight in beauty. Isn't this a warning against sexual misconduct? The Buddha considers false speech, embellished speech, divisive speech, and harsh speech as the four karmas of speech. Confucius said, 'If a person has no integrity, I don't know how they can stand.' Isn't this a warning against false speech? He also said, 'Clever words and a flattering appearance rarely accompany virtue.' Isn't this a warning against embellished speech? The Book of Documents says, 'Do not agree to someone's face and then speak ill of them behind their back.' Isn't this a warning against divisive speech? Harsh speech refers to fierce and angry tones, which, although not yet obscene, Xunzi said, 'Words that injure people are deeper than spears and halberds.' Hasn't this always been a warning against harsh and angry speech? The Buddha also considers greed, hatred, and delusion as the three karmas of mind. Confucius said, 'When seeing a gain, think of righteousness.' This is a warning against greed. He also said, 'Boyi and Shuqi did not remember old grudges.' This is a warning against hatred. He also said, 'Being in distress but not learning, the people will become inferior.' This is a warning against delusion. From this, it can be said that Confucianism and Buddhism are not different. The difference lies in that Confucianism only speaks of worldly dharma, while Buddhism also has transcendental dharma. Confucianism only speaks of worldly dharma, so it only speaks of one lifetime and attributes it to fate. Buddhism also has transcendental dharma, so it knows about lifetimes and sees the beginning and end of the karmic connections of sentient beings. This is their difference. If you want to know the strengths of Buddhism, you must read the Śūraṅgama Sūtra (楞嚴經, an important Buddhist scripture), the Laṅkāvatāra Sūtra (楞伽經, an important scripture of the Yogācāra school), the Perfect Enlightenment Sūtra (圓覺經, an important Buddhist scripture), and The Questions of the Bodhisattva Anavatapta (無蓋障菩薩所問經), and understand the principles of the Vajracchedikā Prajñāpāramitā Sūtra (金剛經, an important representative of the Prajñāpāramitā classics). If you cannot do this and then slander Buddhism, then this is what Confucius called 'acting without knowing,' shouldn't you take this as a warning? If this is truly the case, then Buddhism is believable. How can one not believe in the Pure Land mentioned in Buddhism? The so-called transcendental dharma, the Pure Land is especially important, and one must strive to practice it! Pure Land Faith Five There are some who specialize in Chan (禪) meditation who say, 'Only the purity of mind is the Pure Land, where else is there a Pure Land? The self-nature is Amitābha (阿彌陀佛, the lord of the Western Pure Land in Buddhism), there is no need to see another Amitābha.' This statement seems correct, but it is actually wrong. Why? Because the Western Pure Land has both principle and phenomena.
。論其理。則能凈其心。故一切皆凈誠。為唯心凈土矣。論其跡。則實有極樂世界。佛丁寧詳復言之。豈妄語哉。人人可以成佛。所謂自性阿彌者固不妄矣。然猝未能至此。譬如良材可以雕刻物像而極其華麗。必加以雕刻之功。然後能成。不可據指良材而遂謂極物像之華麗也。是所謂唯心凈土而無復更有凈土。自性阿彌不必更見阿彌者。非也。又信有凈土而泥唯心之說。乃謂西方不足生者。謂參禪悟性超佛越祖。阿彌不足見者。皆失之矣。何則此言甚高。竊恐不易到。彼西方凈土無貪無變無嗔無癡。吾心能無貪無變無嗔無癡乎。彼西方凈土思衣得衣。思食得食。欲靜則靜。欲去則去。吾思衣而無衣。則寒惱其心。思食而無食。則饑惱其心。欲靜而不得靜。則群動惱其心。欲去而不得去。則係累惱其心。是所謂唯心凈土者誠不易到也。彼阿彌陀佛福重山海。力挈天地。變地獄為蓮華。易於反掌。觀無盡之世界。如在目前。吾之福力尚不能自為常。恐宿業深重墜于地獄。況乃變作蓮華乎。隔壁之事猶不能知。況乃見無盡世界乎。是所謂自性阿彌者誠不易到也。然則吾心可以為凈土。而猝未能為凈土。吾性可以為阿彌。而猝未能為阿彌。烏得忽凈土而不修。舍阿彌而不欲見乎。故修西方而得道則甚易。若止在此世界。欲參禪
悟性超佛越祖。為甚難。況修凈土者不礙於參禪。何參禪者必薄凈土而不修也。大阿彌陀經云。十方有無量菩薩。往生阿彌陀佛國。彼菩薩欲往生。我何人哉不欲往彼。是果勝於諸菩薩乎。由此言之。唯心凈土自性彌陀者。大而不要。高而不切。修未到者。誤人多矣。不若腳踏實地。持誦修行。則人人必生凈土。徑脫輪迴。與虛言無實者。天地相遠矣。
凈土起信六
佛眼見無量劫事故。自古及今無所不見。又戒人妄語。以不自妄語以誑人。又戒人有我。必不自有我以夸人。故其言誠。可師法。按楞嚴經云。有十種仙。皆壽千萬載數盡復入輪迴。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。縱使得之。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。故寒山詩云。饒汝得仙人。恰似守尸鬼。非若佛家之生死自如而無所拘也。近自數百年來。得仙唯鐘離呂公。而學鐘雖呂公者豈止千萬。自予親知間。數亦不少。終皆死亡埋于下土。是平生空費心力。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。不知修此法門而學神仙。是舍目前之美玉。而求不可必得之碔砆。豈不惑哉。或云。凈土乃閉眼後事。有何證驗。
【現代漢語翻譯】 現代漢語譯本：超越佛和祖師的悟性是多麼困難啊！更何況修習凈土法門的人不妨礙參禪，為什麼參禪的人一定要輕視凈土法門而不修習呢？《大阿彌陀經》說，十方有無量的菩薩往生到阿彌陀佛（Amitabha，音譯，意為無量光佛）的國度。那些菩薩都想往生，我又是何人，竟然不想往生到那裡？難道我的果位勝過那些菩薩嗎？由此說來，所謂『唯心凈土，自性彌陀』，說得太大而沒有用處，說得太高而不切實際。對於修行尚未入門的人來說，這會誤導很多人啊！不如腳踏實地，持誦修行，那麼人人必定能往生凈土，直接脫離輪迴。這與那些虛言無實的人相比，真是天壤之別啊。 凈土起信六 佛眼能見到無量劫（kalpa，佛教時間單位，極長的時間）以前的事情，從古至今沒有什麼看不到的。佛又告誡人們不要妄語，因為自己不妄語，所以不會欺騙人。佛又告誡人們不要執著于『我』，必定不會因為自己擁有『我』而誇耀。所以佛說的話是真誠的，可以作為師法。按照《楞嚴經》所說，有十種仙人，都壽命長達千萬年，但壽命結束后仍然進入輪迴，因為不曾了悟真性，所以與六道眾生一樣，同屬七趣。這些都是輪迴中的人啊！世人學仙的，一萬個人中也得不到一個。縱然得到了，也免不了輪迴，因為執著于形神而不能捨棄。而且形神是真性中所顯現的妄想，並非真實。所以寒山詩說：『即使你成了仙人，也好像是守著屍體的鬼。』不像佛家那樣生死自在而無所拘束。近幾百年來，得道的仙人只有鐘離和呂洞賓。而學習鐘離、呂洞賓的人又何止千萬？在我親身認識的人當中，也不在少數，最終都死亡埋于地下。這是平生空費心力，最終一無所益啊！想要尋求長生，不如修習凈土法門。往生凈土的人壽命無量，這才是真正的長生啊！不知道修習這個法門而去學習神仙，是捨棄眼前的美玉，而去追求不可必定得到的碔砆（wǔ fū，次等的玉石），豈不是太迷惑了嗎？或者有人說，凈土是閉眼后的事情，有什麼證據呢？
【English Translation】 English version: How difficult it is to surpass the enlightenment of the Buddhas and Patriarchs! Moreover, those who cultivate the Pure Land path are not hindered from engaging in Chan (Zen) meditation. Why must those who practice Chan belittle the Pure Land and not cultivate it? The Great Amitabha Sutra says that countless Bodhisattvas from the ten directions are reborn in the land of Amitabha Buddha (Amitabha, translated as Infinite Light Buddha). If those Bodhisattvas desire to be reborn there, who am I to not desire to go there? Is my attainment superior to those Bodhisattvas? Therefore, the notion of 'Mind-Only Pure Land, Self-Nature Amitabha' is too grand and impractical, too lofty and detached. For those whose practice has not yet begun, it is misleading many! It is better to be grounded, uphold recitations, and cultivate diligently. Then everyone will surely be reborn in the Pure Land and directly escape Samsara (輪迴, cycle of rebirth). This is worlds apart from those who speak empty words without substance. Pure Land Faith Arising Six The Buddha's eye sees events of countless kalpas (劫, aeon, extremely long period of time). From ancient times to the present, there is nothing unseen. Furthermore, the Buddha cautions people against false speech, because he himself does not speak falsely, so he does not deceive others. The Buddha also cautions people against clinging to 'self,' and certainly does not boast because of possessing 'self.' Therefore, his words are sincere and can be followed as a teaching. According to the Surangama Sutra, there are ten kinds of immortals, all with lifespans of millions of years, but after their lifespans end, they re-enter Samsara because they have not realized their true nature. Therefore, they are the same as the beings of the six realms, belonging to the seven destinies. These are all people within Samsara! Of the people in the world who study to become immortals, not even one in ten thousand succeeds. Even if they do succeed, they cannot avoid Samsara because they are attached to form and spirit and cannot let go. Moreover, form and spirit are delusions manifested within the true nature, not reality. Therefore, Cold Mountain (Hanshan) poetry says: 'Even if you become an immortal, you are just like a ghost guarding a corpse.' It is not like the Buddhist's freedom over life and death, without any constraints. In recent centuries, the only immortals who attained the Dao were Zhongli Quan and Lü Dongbin. But how many millions have studied Zhongli and Lü Dongbin? Among those I personally know, there are quite a few, but they all died and were buried in the ground. This is a lifetime of wasted effort, ultimately without any benefit! If you want to seek longevity, it is better to cultivate the Pure Land path. Those who are reborn in the Pure Land have immeasurable lifespans. This is true longevity! Not knowing to cultivate this Dharma gate and instead studying to become immortals is like abandoning the beautiful jade before your eyes and seeking the uncertain wufu (碔砆, inferior jade). Isn't that too deluded? Or someone might say, the Pure Land is something that happens after closing your eyes, what proof is there?
答云。凈土傳備載感應。豈無證驗哉。況神仙者有所得。則甚秘而不傳。以謂泄天機而有罪。佛法門唯恐傳之不廣。直欲度盡眾生而後已。是其慈悲廣大不易測量。非神仙之可比也。
凈土起信七
人有不信因果從而不信凈土者。夫因果烏可以不信乎。經云。要知前世因。今生受者是。要知後世果。今生作者是。若不信此語。何不以目前之事觀之。人生所以有貧富有貴賤有苦樂勞逸有榮辱壽夭。其禍福種種不同。雖曰天命。天豈私於人哉。蓋以人前生所為不同故。今生受報亦不同。而天特主之耳。是以此身謂之報身。報身報我前世所為故生此身也。天何容心哉。譬如人有功罪于外。當受賞罰于官府。官府豈私於人哉。特以有功當賞有罪當罰而主之耳。豈以賞罰無故而加於人。世間官府猶不以賞罰無故而加於人。況天地造化豈以禍福無故而加於人乎。是知以前世所為有善惡故。以禍福而報之也。以其不能純乎善故。不得純受其福報。乃有富貴而苦夭者。有貧賤而壽樂者。有榮寵而悴辱者。其為果報各隨其所為。如影從影。如響應聲。纖毫不差。故云。種桃得桃。種李得李。未有種麻而得豆。種黍而得稷者。唯種時少。收穫時多。故作善惡時甚小。受禍福之報甚大。故云。春種一粒粟。秋收萬顆子。人生為善
【現代漢語翻譯】 現代漢語譯本：回答說：『凈土的傳記中詳細記載了各種感應事蹟，難道沒有可以驗證的嗎？況且神仙這類有所得之人，往往極其保密而不外傳，認為泄露天機是有罪的。而佛法卻唯恐不能廣泛傳播，只想度盡所有眾生才罷休。這種慈悲廣大，難以估量，不是神仙可以相比的。』
凈土起信七
有人不相信因果，從而也不相信凈土。難道因果可以不相信嗎？經書上說：『想要知道前世的因，就看今生所受的果報。想要知道後世的果，就看今生所做的事情。』如果不相信這句話，何不用眼前的事情來觀察呢？人生之所以有貧窮富有、尊貴卑賤、痛苦快樂、勞累安逸、榮耀恥辱、長壽夭折，這些禍福種種不同，雖然說是天命，但上天難道會偏袒誰嗎？是因為人們前世所作所為不同，所以今生所受的果報也不同，而上天只是主管而已。因此，這個身體被稱為『報身』，是用來回報我前世所作所為而產生的。上天哪裡有什麼私心呢？譬如一個人在外有功有過，應當在官府受到獎賞或懲罰。官府難道會偏袒誰嗎？只是因為有功應當獎賞，有罪應當懲罰而主管此事罷了。難道會無緣無故地把獎賞或懲罰加在人身上嗎？世間的官府尚且不會無緣無故地把獎賞或懲罰加在人身上，更何況天地造化，難道會無緣無故地把禍福加在人身上嗎？由此可知，因為前世所作所為有善有惡，所以用禍福來回報。因為不能完全行善，所以不能完全享受福報，於是就有了富貴卻短命的人，有貧賤卻長壽的人，有榮耀卻遭受屈辱的人。這些果報各自隨著所作所為，就像影子跟隨形體，就像回聲應和聲音，絲毫不會差錯。所以說：『種桃得桃，種李得李，』沒有種麻而得到豆子，種黍而得到稷的。只是因為播種時少，收穫時多。所以作善作惡時很小，受到禍福的報應卻很大。所以說：『春天種下一粒粟，秋天收穫萬顆子。』人生行善
【English Translation】 English version: The answer is: 'The biographies of the Pure Land extensively record various responsive events. Are there no verifications? Moreover, those who have attained something in the realm of gods and immortals are extremely secretive and do not transmit their knowledge, believing that revealing heavenly secrets is a sin. However, the Dharma of the Buddha only fears that it will not be widely spread, and only wishes to liberate all sentient beings before stopping. This compassion is vast and immeasurable, and cannot be compared to that of gods and immortals.'
Pure Land Arising Faith Seven
Some people do not believe in cause and effect, and therefore do not believe in the Pure Land. How can one not believe in cause and effect? The scriptures say: 'If you want to know the cause of your previous life, look at what you are experiencing in this life. If you want to know the result of your future life, look at what you are doing in this life.' If you do not believe this statement, why not observe it with the things before your eyes? The reason why people have poverty and wealth, nobility and lowliness, suffering and happiness, labor and leisure, honor and disgrace, longevity and early death, and these various differences in misfortune and fortune, although it is said to be fate, does Heaven favor anyone? It is because people's actions in their previous lives were different, so the rewards they receive in this life are also different, and Heaven is only in charge of it. Therefore, this body is called the 'retribution body' (Baoshen), which is produced to repay what I did in my previous life. Where does Heaven have any selfishness? For example, if a person has merit or demerit outside, he should be rewarded or punished in the government. Does the government favor anyone? It is only because merit should be rewarded and demerit should be punished that it is in charge of this matter. Would it add rewards or punishments to people for no reason? Even the government in the world would not add rewards or punishments to people for no reason, let alone Heaven and Earth, would it add misfortune and fortune to people for no reason? It is known that because there were good and evil deeds in the previous life, they are repaid with misfortune and fortune. Because one cannot be purely good, one cannot purely receive the reward of fortune, so there are those who are rich and noble but die young, those who are poor and lowly but live long, and those who are honored but suffer humiliation. These retributions each follow what they have done, like a shadow following a form, like an echo responding to a sound, without the slightest difference. Therefore, it is said: 'Plant peaches and get peaches, plant plums and get plums,' there is no planting hemp and getting beans, planting millet and getting sorghum. It is only because the sowing time is short, and the harvest time is long. Therefore, doing good and evil is very small, but the retribution of misfortune and fortune is very great. Therefore, it is said: 'In spring, plant a grain of millet, and in autumn, harvest ten thousand seeds.' A life of doing good
惡。果報還如此。蓋造化自然之理也。此理可信。則凈土之說必可信。何則二者皆佛言。佛誠言于因果。必不妄言于凈土故。因不信因果。從而不信凈土者。此可以解其惑矣。
凈土起信八
人有見目前善惡未有報者。遂不信因果。而因以不信凈土。殊不知善惡未有報者非無報也。但遲速耳。佛嘗謂阿難云。人有今世為善死墮地獄者。有今世為惡死生天堂者。阿難問。何故。佛言。今世為善死墮地獄者。今世之善未熟。前世之惡已熟也。今世為惡死生天堂者。今世之惡未熟。前世之善已熟也。熟處先受報。譬如欠債急處先還。左氏謂。欒武子有德。可以庇其子。故其子黡雖為惡。而可以免禍。黡之子盈為善。而黡之惡乃累之。故盈雖善而及於難。止於世間目前可見者言之。善惡之報尚有如此者。況隔世乎。書曰。天道福善禍淫。老子曰。天網恢恢疏而不漏。是三教皆言此理。但有遲速耳。豈可以目前不見果報。而遂不信因果。因以不信凈土乎。
凈土起信九
或者疑之云。人此間唸佛。西方七寶池中。如何便生蓮華一朵。予告云。此不難知也。譬如大明鏡凡有物來便現其影。鏡何嘗容心哉。以其明而自然耳。阿彌陀佛國中清凈明潔。自然照見十方世界。猶如明鏡睹其面像。是故此間唸佛。西
方七寶池自然生蓮華一朵。無足疑也。或者又疑之云。念往生真言者。阿彌陀佛常住其頂衛護其人。若無量世界有無量眾生念此真言。阿彌陀佛豈能一一遍住其頂乎。曰。亦自然耳。譬如天上一月普現一切水中。豈不自然哉。或者修行精進疑之云。又有臨終之時佛與菩薩來迎。且如十方世界有無量眾生精進。烏能皆知其期而往迎乎。曰。亦自然耳。譬如天上一日普照無量境界。豈不自然哉。況佛之威神不止如日月乎。則遍住其頂。遍知其期。何足疑哉。
阿彌陀經脫文
襄陽石刻阿彌陀經乃隋陳仁棱所書。字畫清婉。人多慕玩。自一心不亂而下云。專持名號以稱名。故諸罪消滅。即是多善根福德因緣。今世傳本脫此二十一字。又藏本此經亦名諸佛攝受經。乃十方佛在養字號。今本脫四方佛。
備說
晝必為夜 必為夜備 暑必有寒 必為寒備 存必有去 必為去備 何為夜備 燈燭床蓐 何謂寒備 衾裘炭薪 何謂去備 福慧凈土
梵語阿此云無。梵語彌陀此雲量。省文稱之。寧稱阿彌。不可稱彌陀。若稱彌陀。則是量。與無量之意相反。若稱阿彌。猶有無量之意存焉。
龍舒增廣凈土文卷之一(終) 大正藏第 47 冊 No. 1970 龍舒增廣
【現代漢語翻譯】 現代漢語譯本： 如果有人懷疑，為什麼唸誦往生真言的人，往生後會在七寶池中自然生出一朵蓮花？這是毫無疑問的。或者有人又懷疑說，唸誦往生真言的人，阿彌陀佛（Amitabha，音譯，意為無量光佛或無量壽佛）會常住在他的頭頂，衛護這個人。如果無量世界有無量眾生唸誦這個真言，阿彌陀佛怎麼能一一都住在他們的頭頂呢？我說，這也是自然而然的。譬如天上的月亮，普遍顯現在一切水中，這難道不是自然而然的嗎？或者有修行精進的人懷疑說，又比如臨終的時候，佛和菩薩會來迎接。如果十方世界有無量眾生精進修行，佛怎麼能都知道他們的期限而前去迎接呢？我說，這也是自然而然的。譬如天上的太陽，普遍照耀無量境界，這難道不是自然而然的嗎？何況佛的威神之力不止像日月一樣呢？所以能普遍住在他們的頭頂，普遍知道他們的期限，有什麼可懷疑的呢？ 《阿彌陀經》脫文 襄陽石刻的《阿彌陀經》，是隋朝陳仁棱所書寫。字畫清秀婉麗，很多人喜愛觀賞。從『一心不亂』以下說到，『專心持念名號來稱念名號，所以各種罪業消滅，就是多善根福德因緣』。現在世間流傳的版本脫漏了這二十一個字。而且藏本的這部經也叫做《諸佛攝受經》，是十方佛在養字號。現在的版本脫漏了四方佛。 備說 白天必定變為夜晚，必定為夜晚做好準備；夏天必定有寒冷的時候，必定為寒冷做好準備；生存必定有離去的時候，必定為離去做好準備。 為夜晚準備什麼？燈燭床鋪；為寒冷準備什麼？棉被皮襖木炭柴火；為離去準備什麼？福慧凈土。 梵語『阿』，這裡的意思是『無』。梵語『彌陀』，這裡的意思是『量』。省略的說法。寧可稱作『阿彌』，不可稱作『彌陀』。如果稱作『彌陀』，那就是『量』，與『無量』的意思相反。如果稱作『阿彌』，還存有『無量』的意思。 《龍舒增廣凈土文》卷之一（終） 《大正藏》第47冊 No. 1970 《龍舒增廣》
【English Translation】 English version: If someone doubts why a lotus flower naturally grows in the Seven Treasure Pond for those who recite the Rebirth Mantra after their rebirth, there is no need for doubt. Or someone might further doubt, saying that Amitabha Buddha (Amitabha, transliteration, meaning Infinite Light Buddha or Infinite Life Buddha) constantly dwells on the head of those who recite the Rebirth Mantra, protecting that person. If countless beings in countless worlds recite this mantra, how can Amitabha Buddha dwell on each of their heads? I say, this is also natural. For example, the moon in the sky universally appears in all waters. Isn't this natural? Or someone who cultivates diligently might doubt, such as when a Buddha and Bodhisattvas come to greet one at the time of death. If countless beings in the ten directions cultivate diligently, how can the Buddha know the time of each of them and go to greet them? I say, this is also natural. For example, the sun in the sky universally illuminates countless realms. Isn't this natural? Moreover, the majestic spiritual power of the Buddha is more than just like the sun and moon. Therefore, being able to universally dwell on their heads and universally know their time, what is there to doubt? Missing Text in the Amitabha Sutra The Amitabha Sutra carved in stone in Xiangyang was written by Chen Renleng of the Sui Dynasty. The calligraphy is elegant and beautiful, and many people admire it. From 'single-mindedness without confusion' downwards, it says, 'Single-mindedly holding the name and reciting the name, therefore all sins are extinguished, which is the cause and condition of many good roots and blessings.' The version circulating in the world today is missing these twenty-one characters. Moreover, this sutra in the Tibetan version is also called 'The Sutra of the Buddhas' Acceptance,' which is the Buddhas of the ten directions in the Yang character number. The current version is missing the Buddhas of the four directions. Detailed Explanation Day will surely turn into night; surely prepare for night. Summer will surely have cold; surely prepare for cold. Existence will surely have departure; surely prepare for departure. What to prepare for night? Lamps, candles, beds. What to prepare for cold? Quilts, furs, charcoal, firewood. What to prepare for departure? Blessings, wisdom, Pure Land. The Sanskrit word 'A' here means 'no' or 'without'. The Sanskrit word 'Amitabha' here means 'measure' or 'limit'. It is an abbreviated way of saying it. It is better to say 'Amitabha' than 'Amitabha'. If you say 'Amitabha', it means 'measure' or 'limit', which is the opposite of the meaning of 'immeasurable'. If you say 'Amitabha', the meaning of 'immeasurable' still exists. Longshu's Expanded Pure Land Writings, Volume 1 (End) Taisho Tripitaka, Volume 47, No. 1970, Longshu's Expanded
凈土文
龍舒增廣凈土文卷第二
國學進士王日休撰
大藏之中有無量清凈平等覺經。阿彌陀過度人道經。無量壽經。無量壽莊嚴經。四者本為一經。譯者不同故有四名。其舛訛甚多。予久已校正。亦刊板以行。今按此經及余經傳。為凈土總要。
凈土總要一
統言。大藏不止有十餘經言西方凈土事。其大略謂。彼處以七寶莊嚴。無地獄餓鬼禽畜以至蜎飛蠕動之類。常清凈自然。無一切穢雜。故名凈土。其人皆蓮華中生。長生不老。衣食宅宇隨意化成。其景序長春。無復寒暑。大受快樂。無一切苦惱。故名極樂世界。其佛名阿彌陀者梵語也。此云無量。以此佛光明照見十方三界無有限量。凡唸佛眾生無不知之。故人名無量光佛。此佛壽命與其國中人民壽命皆無有限量。雖恒河沙劫亦無有盡。故又名無量壽佛。此佛有大誓願度人。其威神不可思議。故至心信向念其名號者。現世必消除災難。禳卻冤鬼。安靜形神。增迎福壽。西方七寶池中則生蓮花一朵。他日于其中託生直脫輪迴之外。若此者皆有事蹟。非虛言也。其說甚易行。盡大藏中。八萬四千法門無如此之要捷者。而人或不知。可痛惜或。知而不行。尤可痛惜也。
凈土總要二
大阿彌陀經云。釋迦佛一日容顏異常。
【現代漢語翻譯】 現代漢語譯本
龍舒增廣凈土文卷第二
國學進士王日休 撰
大藏經中，有《無量清凈平等覺經》、《阿彌陀過度人道經》、《無量壽經》、《無量壽莊嚴經》。這四部經實際上是一部經，只是翻譯者不同，所以有四個名字。其中錯誤很多，我（王日休）很久以前就已經校正，並且刊印發行。現在根據這部經以及其他經傳，總結出凈土的總要。
凈土總要一
總的來說，大藏經中不止有十幾部經講到西方凈土的事情。其大概意思是說，那個地方用七寶（金、銀、琉璃、玻璃、硨磲、赤珠、瑪瑙）莊嚴，沒有地獄、餓鬼、禽畜，乃至細小的昆蟲之類的生命。那裡永遠清凈自然，沒有一切污穢雜亂，所以叫做凈土。那裡的人都是在蓮花中出生，長生不老。衣服、食物、住所隨意變化而成。那裡的景色永遠是春天，沒有寒冷和炎熱，享受極大的快樂，沒有一切痛苦煩惱，所以叫做極樂世界。那裡的佛名叫阿彌陀（Amitabha）是梵語，意思是『無量』。因為這位佛的光明照遍十方三界沒有阻礙，凡是念佛的眾生沒有不知道他的，所以佛名叫無量光佛。這位佛的壽命和他的國中人民的壽命都沒有限量，即使經過恒河沙數般的劫數也沒有窮盡，所以又名叫無量壽佛。這位佛有大誓願度化眾生，他的威神力量不可思議，所以至誠相信並唸誦他名號的人，現世必定消除災難，驅除冤鬼，安定身心，增加福壽，在西方七寶池中就會生出一朵蓮花。將來就在其中託生，直接脫離輪迴之外。這些都有事蹟可以證明，不是虛假之言。這個法門非常容易修行，整個大藏經中，八萬四千法門沒有比這個更簡要快捷的了。但是人們或者不知道，真是太可惜了！或者知道了卻不修行，尤其令人痛惜！
凈土總要二
《大阿彌陀經》中說，釋迦佛（Sakyamuni Buddha）有一天容顏異常。
【English Translation】 English version
Longshu Expanded Pure Land Texts, Scroll 2
Compiled by Wang Rixiu, Jinshi of the National Academy
Within the Great Treasury of Scriptures are the Infinite Purity, Equality, and Enlightenment Sutra, the Amitabha Sutra on Delivering Sentient Beings, the Infinite Life Sutra, and the Infinite Life Adornment Sutra. These four are essentially one sutra, but due to different translators, they have four names. There are many errors within them, which I (Wang Rixiu) have long since corrected and published. Now, based on this sutra and other scriptures, I have summarized the essentials of the Pure Land teachings.
Essentials of the Pure Land Teachings, Part 1
Generally speaking, there are more than ten sutras in the Great Treasury that speak of the Western Pure Land. The general idea is that the place is adorned with the seven treasures (gold, silver, lapis lazuli, crystal, mother-of-pearl, red pearl, and carnelian). There are no hells, hungry ghosts, birds, beasts, or even tiny insects. It is always pure and natural, without any filth or impurity, hence the name Pure Land. The people there are all born from lotus flowers, enjoying longevity and immortality. Clothing, food, and dwellings are created at will. The scenery is perpetually spring, without cold or heat, and they experience great joy without any suffering or distress, hence the name Land of Ultimate Bliss. The Buddha there is named Amitabha, which is Sanskrit for 'Immeasurable'. This is because the light of this Buddha shines throughout the ten directions and three realms without obstruction. All sentient beings who recite the Buddha's name know of him, hence the Buddha is named Immeasurable Light Buddha. The lifespan of this Buddha and the lifespan of the people in his land are both immeasurable. Even after countless kalpas like the sands of the Ganges River, they will not come to an end, hence he is also named Immeasurable Life Buddha. This Buddha has a great vow to deliver sentient beings. His divine power is inconceivable. Therefore, those who sincerely believe in and recite his name will surely eliminate disasters in this life, dispel vengeful ghosts, pacify their minds and bodies, and increase their blessings and lifespan. A lotus flower will then grow in the Seven Treasure Pond in the West. In the future, they will be born within it and directly escape the cycle of reincarnation. All of this is supported by evidence and is not false. This practice is very easy to perform. Among the eighty-four thousand Dharma gates in the entire Great Treasury, none is as concise and expedient as this. But people either do not know about it, which is truly regrettable! Or they know about it but do not practice it, which is even more regrettable!
Essentials of the Pure Land Teachings, Part 2
The Larger Amitabha Sutra says that one day, Sakyamuni Buddha's countenance was extraordinary.
侍者阿難怪而問之。佛言。善哉。汝所問者勝於供養一天下聲聞緣覺。及佈施諸天人民以至蜎飛蠕動之類。雖至累劫。猶百千萬倍。不可以及。所以者何。以諸天帝王人民乃至蜎飛蠕動之類。皆因所問而得度脫之道。以此觀之。是釋迦佛初欲說阿彌陀佛之時。其存於心而形於色者。已異於平日。則阿彌陀佛所以感諸佛者。固已非常。況于感一切眾生者乎。及阿難問而告之。則謂諸天帝王人民以至蜎飛蠕動之類。皆因汝所問而得度脫之道。是上自諸天下至蠕動之類。皆同在三界之內。故不出輪迴。是以未為得度脫者。阿彌陀佛大愿大力無所不度。故皆度脫之也。觀其初發偈云。我至成佛時。名聲超十方。人天欣得聞。俱來生我剎。地獄鬼畜生亦生我剎中。是則凡在三界六道輪迴之內者無所不度。可知矣。是以此經云。阿彌陀佛現在西方極樂世界。又在十方世界。教化無央數天人民。以至蜎飛蠕動之類。莫不得過度解脫者。蜎飛謂微細飛蟲也。蠕動謂微細蛆蟲也。若此者佛尚化度。況於人乎。是其所以廣度眾生無有窮極。而人一念歸依。遂生其國。無足疑也。
凈土總要三
經又云。無量無數劫以前。有世自在王佛。出化度眾生。是時有大國王。往聽說法。遂有覺悟。乃舍國王之位。而往修行。號曰法藏比丘
【現代漢語翻譯】 現代漢語譯本： 侍者阿難感到奇怪，於是詢問佛陀。佛陀說：『太好了。你所問的問題勝過供養整個天下的聲聞（Śrāvaka，聽聞佛陀教誨而證悟的修行者）和緣覺（Pratyekabuddha，靠自己力量證悟的修行者），以及佈施給諸天、人民乃至微小的昆蟲。即使經過無數劫，也無法相比，差百千萬倍都不止。』為什麼呢？因為諸天、帝王、人民乃至微小的昆蟲，都因為你所問的問題而得到解脫之道。由此看來，釋迦牟尼佛最初想要說阿彌陀佛（Amitābha，無量光佛）的時候，他心中所想、形於外表的，已經不同於平日。那麼，阿彌陀佛之所以能感應諸佛，本來就非常不尋常，更何況是感應一切眾生呢？等到阿難提問，佛陀才告訴大家，諸天、帝王、人民乃至微小的昆蟲，都因為你所問的問題而得到解脫之道。這說明上自諸天，下至蠕動的生物，都還在三界（Trailokya，欲界、色界、無色界）之內，所以無法脫離輪迴。因此，他們還不是真正得到解脫的人。阿彌陀佛以其大愿大力，無所不度，所以都能讓他們得到解脫。看看他最初發愿的偈子說：『我成佛時，名聲超過十方世界，人天都歡喜聽聞，一起來到我的佛國。地獄、餓鬼、畜生道的眾生，也能往生我的佛國。』由此可見，凡是在三界六道輪迴之內的眾生，沒有不能被他救度的。所以這部經上說：『阿彌陀佛現在西方極樂世界，又在十方世界，教化無數的天人和人民，乃至微小的昆蟲，沒有不得過度解脫的。』蜎飛指的是微小的飛蟲，蠕動指的是微小的蛆蟲。像這樣的眾生，佛陀尚且要化度，更何況是人呢？這就是他廣度眾生沒有窮盡的原因。而人只要一念歸依，就能往生他的佛國，這沒有什麼可懷疑的。
《凈土總要》三
經中又說：『在無數劫以前，有世自在王佛（Lokeśvararāja Buddha）出現教化眾生。當時有一位大國王，前去聽佛說法，於是有所覺悟，就捨棄了國王的地位，前往修行，號做法藏比丘（Dharmākara Bhikṣu）。』
【English Translation】 English version: The attendant Ānanda felt strange and asked the Buddha. The Buddha said, 'Excellent. Your question surpasses the merit of offering to all the Śrāvakas (hearers of the Buddha's teachings) and Pratyekabuddhas (self-enlightened ones) in the entire world, and giving alms to gods, people, and even the smallest insects. Even after countless kalpas (aeons), it cannot compare, not even by a hundred thousand times.' Why? Because gods, emperors, people, and even the smallest insects, all attain the path of liberation because of your question. From this perspective, when Śākyamuni Buddha first intended to speak of Amitābha (Infinite Light Buddha), what was in his heart and manifested in his appearance was already different from usual. Then, Amitābha's ability to resonate with all Buddhas was already extraordinary, let alone his ability to resonate with all sentient beings. When Ānanda asked and the Buddha told everyone, gods, emperors, people, and even the smallest insects, all attain the path of liberation because of your question. This shows that from the gods above to the smallest creatures below, all are still within the Three Realms (Trailokya, realms of desire, form, and formlessness), so they cannot escape the cycle of rebirth. Therefore, they are not truly liberated. Amitābha Buddha, with his great vows and great power, delivers all without exception, so he can liberate them all. Look at the verse he initially vowed: 'When I attain Buddhahood, my name will surpass the ten directions, and gods and humans will rejoice to hear it, and come to my Buddha-land together. Beings in hell, hungry ghosts, and animals will also be born in my Buddha-land.' From this, it can be known that all beings within the cycle of the Three Realms and Six Paths can be saved.
Therefore, this sutra says: 'Amitābha Buddha is now in the Western Pure Land of Ultimate Bliss, and also in the ten directions, teaching countless gods and people, and even the smallest insects, none of whom do not attain liberation.' 'Tiny flying insects' refers to minute flying insects, and 'wriggling creatures' refers to minute maggots. If even these beings are transformed and delivered by the Buddha, how much more so humans? This is why his deliverance of sentient beings is boundless. And if a person has just one thought of refuge, they can be born in his land, which is not doubtful.
Essentials of the Pure Land, Three
The sutra also says: 'Countless kalpas ago, there was a Lokeśvararāja Buddha (World Sovereign King Buddha) who appeared to teach and transform sentient beings. At that time, there was a great king who went to listen to the Buddha's teachings, and he became enlightened. He then renounced his position as king and went to practice, and was named the Dharmākara Bhikṣu (Dharma Treasury Bhikshu).'
。即阿彌陀佛也。對世自在王佛。發四十八大愿。愿愿皆為濟度眾生。發此愿已乃精進。以了生死。次入菩薩地。了生死者。乃生死自如也。入菩薩地者。內則修慧。外則修福也。修慧者。便慧性日廣。於一日至成佛時。則慧性含虛空世界。無所不知。無所不見也。修福者。乃託生於一切眾生中。同其形體。通其語言。以設教化。故上自天帝下至微細蟲蟻。皆託生于其中。如此無量無數劫來設化眾生。夫設化眾生者。無非得福。得福而不受用。故其福愈積而愈大。久則遍於虛空世界矣。福大則威神大。譬如世人官大則勢力大。是以威神無所不可。方得成就所愿而入佛位。是初發愿以至成佛。無非為眾生者。故人至信向念其名號。現世必蒙福祐。身後必徑生極樂世界。若能精心想其形相。現世必見佛之真身。以佛之威靈無所不在。而人心念與佛純熟。則自然交通。故佛現其身也。詳見第五卷。
凈土總要四
經云。阿彌陀佛歷大阿僧祇劫行菩薩行。忍力成就不計眾苦。常以和顏愛語饒益眾生。善護口業不譏他過。善護身業不失律儀。善護意業清凈無染。手中常出一切衣服一切飲食一切幢幡寶蓋一切音樂及一切最上所須之物。以此施惠眾生。令生歡悅。以行教化。故致無量無數眾生髮無上菩提心。如是善行無
【現代漢語翻譯】 現代漢語譯本： 這就是阿彌陀佛（Amitabha，意為無量光佛）。他對世自在王佛（Lokesvararaja Buddha）發了四十八大愿，每個願望都是爲了救度眾生。發了這些愿之後，他精進修行，了脫生死。了脫生死，是指生死自在。進入菩薩地，是指內在修習智慧，外在修習福德。修習智慧，使智慧日益增長，從一日直到成佛之時，智慧包含虛空世界，無所不知，無所不見。修習福德，是指託生於一切眾生之中，與他們相同的形體，通曉他們的語言，以此來施設教化。所以上至天帝，下至微細的蟲蟻，都曾託生于其中。如此無量無數劫以來，施設教化眾生。施設教化眾生，無非是爲了獲得福德。獲得福德而不受用，所以他的福德越積越多，最終遍佈虛空世界。福德越大，威神越大。譬如世人官位越大，勢力越大。因此威神無所不能，才能成就所愿而進入佛位。這是從最初發愿到最終成佛，無非是爲了眾生。所以人們至誠地信奉唸誦他的名號，現世必定蒙受福佑，身後必定直接往生極樂世界。如果能夠精心觀想他的形相，現世必定見到佛的真身。因為佛的威靈無所不在，而人心念與佛純熟，自然就能交通，所以佛會顯現他的身形。詳情見《凈土總要》第五卷。
《凈土總要》四
經中說，阿彌陀佛經歷了無數阿僧祇劫（asamkhya kalpas，極長的時間單位）修行菩薩行，以忍辱的力量成就，不計較眾多苦難。常常用和藹的容貌和慈愛的語言饒益眾生，善於守護口業，不譏諷他人的過失，善於守護身業，不違背戒律儀軌，善於守護意業，清凈沒有染污。手中常常出現一切衣服、一切飲食、一切幢幡寶蓋、一切音樂以及一切最上所需的物品，用這些來施捨恩惠給眾生，使他們心生歡悅，以此來施行教化。因此使得無量無數的眾生髮起無上菩提心。這樣的善行沒有
【English Translation】 English version: This is Amitabha (Amitabha, meaning immeasurable light Buddha). He made forty-eight great vows to Lokesvararaja Buddha (Lokesvararaja Buddha), each vow is to save all sentient beings. After making these vows, he practiced diligently to end the cycle of birth and death. To end the cycle of birth and death means to be free in birth and death. Entering the Bodhisattva stage means cultivating wisdom internally and cultivating blessings externally. Cultivating wisdom increases wisdom day by day, and from one day until the time of becoming a Buddha, wisdom encompasses the empty world, knowing everything and seeing everything. Cultivating blessings means being born among all sentient beings, with the same form and understanding their language, in order to teach and transform them. Therefore, from the Heavenly Emperor above to the tiny insects below, all have been born among them. In this way, for countless kalpas, he has been teaching and transforming sentient beings. Teaching and transforming sentient beings is nothing more than gaining blessings. Gaining blessings without enjoying them, so his blessings accumulate more and more, eventually spreading throughout the empty world. The greater the blessings, the greater the divine power. Just as a worldly person with a higher official position has greater power. Therefore, divine power is capable of everything, and only then can one achieve one's wishes and enter the position of Buddha. This is from the initial vow to the final attainment of Buddhahood, all for the sake of sentient beings. Therefore, if people sincerely believe in and recite his name, they will surely receive blessings in this life and be directly reborn in the Pure Land of Ultimate Bliss after death. If one can carefully visualize his form, one will surely see the true body of the Buddha in this life. Because the Buddha's divine power is omnipresent, and the human mind is pure and familiar with the Buddha, they will naturally communicate, so the Buddha will manifest his form. See Volume 5 of 'Essentials of Pure Land'.
'Essentials of Pure Land' Four
The sutra says that Amitabha Buddha practiced the Bodhisattva path for countless asamkhya kalpas (asamkhya kalpas, extremely long units of time), achieving with the power of patience, not counting the many sufferings. He often benefits sentient beings with a kind face and loving words, is good at guarding his speech, does not criticize the faults of others, is good at guarding his body, does not violate the precepts and rituals, and is good at guarding his mind, pure and without defilement. In his hands, there often appear all kinds of clothing, all kinds of food and drink, all kinds of banners and canopies, all kinds of music, and all the best things needed, using these to bestow grace on sentient beings, making them rejoice, and using this to carry out teaching and transformation. Therefore, countless sentient beings have aroused the supreme Bodhi mind. Such good deeds have no
量無邊。說不能盡。歷無量無數百千萬億劫。功德圓滿威神熾盛。方得成就所愿而入佛位。是以十方無央數世界諸天人民。以至蜎飛蠕動之類。無所不度。所以一念歸依。遂生其國。皆於七寶池蓮華中化生。自然長大。亦無乳養之者。皆食自然之食。其容貌形色端明凈好。固非世人可比。亦非天人可比。皆受自然清靈之身無極之壽。遍彼剎中皆諸上善人無有婦女。皆壽命無央數劫。皆洞視徹聽。遙相瞻見。遙相聞語聲。皆求善道者。無復異人也。雖歷萬劫。已所從來靡不知之復知十方世界去來現在之事。復知無央數天上天下人民以至蜎飛蠕動之類。心所慾念。口所欲言。復知此等眾生當於何劫何歲盡度脫為人。得生極樂世界。以其慧性通徹故爾。
凈土總要五
凈土傳云。阿彌陀佛與觀音勢至二菩薩。乘大愿船泛生死海。就此娑婆世界。呼引眾生上大愿船。送至西方。如肯往者無不得生也。觀此則是與菩薩憫念眾生沉淪苦海無由得出故。自以誓威力招誘人生凈土。如舟人招誘行人登舟送至彼岸也。人唯恐不信耳。若信心肯往。雖有罪惡。亦無不得生。蓋佛不可以凡人比。凡人不為勢利不與人交。非有益於己不與人交。此所以為凡人也。賢人君子已不如此。況于佛乎。蓋不慈悲不足為佛。不濟度眾生不足為
【現代漢語翻譯】 現代漢語譯本： 佛的功德無邊無際，言語無法完全描述。經歷無量無數百千萬億劫的時間，功德圓滿，威神熾盛，才能成就所愿而證得佛位。因此，十方無央數（無數）世界中的諸天人民，乃至微小的蜎飛蠕動之類，無所不度化。所以，只要一念歸依，就能往生到極樂世界。所有往生者都在七寶池的蓮花中化生，自然長大，也不需要乳汁餵養，都食用自然之食。他們的容貌形色端正明凈美好，遠非世人可以相比，也非天人可以相比。都受自然清靈之身，擁有無極的壽命。遍佈極樂世界都是諸上善人，沒有婦女。他們都壽命無央數劫（無數劫），都具有洞視徹聽的能力，遙遠地互相瞻望，遙遠地聽到彼此的語聲。他們都是追求善道的人，沒有其他不同的人。即使經歷萬劫，也完全知曉自己從何而來，並且知曉十方世界過去、現在、未來的事情。並且知曉無央數（無數）天上天下人民乃至蜎飛蠕動之類，心中所想，口中所說。並且知曉這些眾生將於何時何劫度脫為人，得以往生極樂世界。這是因為他們的慧性通徹的緣故。
《凈土總要》五
《凈土傳》中說：阿彌陀佛（Amitabha）與觀音（Avalokiteśvara）、勢至（Mahāsthāmaprāpta）二位菩薩，乘坐大愿船，泛遊于生死苦海之中，就在這娑婆世界（Sahā world），呼喚引導眾生登上大愿船，送往西方極樂世界。只要肯去的，沒有不能往生的。由此可見，這是菩薩憫念眾生沉淪苦海，沒有出離的因由，所以憑藉自己的誓願威力，招引眾生往生凈土，就像船伕招引行人登上船隻，送往彼岸一樣。人們只是恐怕不相信罷了。如果真心相信並且肯去，即使有罪惡，也沒有不能往生的。佛不能用凡人的標準來衡量。凡人不為勢利，不輕易與人交往；不是對自己有益，不輕易與人交往。這就是凡人的特點。賢人君子已經不是這樣了，更何況是佛呢？不慈悲，不足以成為佛；不救濟度化眾生，不足以成為佛。
【English Translation】 English version: The merits of the Buddha are boundless and cannot be fully described. After countless hundreds of thousands of millions of kalpas (aeons), with perfect merits and blazing divine power, one can achieve their aspirations and attain Buddhahood. Therefore, the countless beings in the ten directions, including gods, humans, and even the smallest creatures, are all delivered. Therefore, with just one thought of refuge, one is born in that land. All those who are reborn are born from lotus flowers in the Seven Treasure Pond, growing naturally, without the need for milk. They all eat natural food. Their appearance is upright, bright, and beautiful, far beyond comparison with ordinary people or even gods. They all receive a natural, pure, and spiritual body with limitless lifespan. Throughout that Buddha-land are only the most virtuous beings, without women. They all have countless kalpas (aeons) of lifespan, and they all have the ability to see and hear clearly, gazing at each other from afar and hearing each other's voices. They are all seekers of the path of goodness, with no different kinds of people. Even after tens of thousands of kalpas (aeons), they fully know where they came from, and they know the past, present, and future events of the ten directions. They also know the thoughts and words of countless beings in heaven and on earth, including the smallest creatures. They also know when and in what kalpa (aeon) these beings will be delivered as humans and be reborn in the Land of Ultimate Bliss. This is because their wisdom is thorough and penetrating.
Essentials of Pure Land, Five
The Pure Land Transmission says: Amitabha Buddha (Amitabha), along with the two Bodhisattvas Avalokiteśvara (Guanyin) and Mahāsthāmaprāpta (Shizhi), rides the Great Vow Boat, sailing in the sea of birth and death. In this Sahā world, they call and guide sentient beings to board the Great Vow Boat and send them to the Western Pure Land. Anyone who is willing to go will be reborn there. From this, it can be seen that the Bodhisattvas pity sentient beings who are sinking in the sea of suffering without a way out. Therefore, they use their vow power to attract sentient beings to be reborn in the Pure Land, just like a boatman attracts travelers to board the boat and sends them to the other shore. People are just afraid of not believing. If they truly believe and are willing to go, even if they have sins, they will be reborn. The Buddha cannot be measured by the standards of ordinary people. Ordinary people do not associate with others for profit or power; they do not associate with others unless it benefits them. This is the characteristic of ordinary people. Virtuous people and gentlemen are not like this, let alone the Buddha? Without compassion, one is not worthy of being a Buddha; without saving and delivering sentient beings, one is not worthy of being a Buddha.
佛。不有大威力不足為佛。為其慈悲故見眾生沈于苦海而欲濟度。為其有大威力故能遂濟度之心成濟度之功。此所以為佛也。經云。大醫王能治一切病。不能治命盡之人。佛能度一切眾生。不能度一切不信之人。以不信比命盡者可謂極矣。蓋信者一念也。若人在生時。心念要去。身則隨去。心念欲住。身則隨住。是身常隨念。然猶有念欲去而身被牽繫者。身壞時唯一念而已。一念到處則無不到。是以一念在凈土則必生凈土。況佛與菩薩又招引人往生乎。
凈土總要六
阿彌陀佛有誓願云。已生我國欲往生他方者。如其所愿永不復墜三惡道。何則生凈土者必證無生法忍。且無生法忍者。乃了生死者。雖入生死界中。此一性已不昧矣。一性既不昧。何由而為惡乎。論其理固無墜墮。況又仗佛力故墜墮必無。是以生凈土者非徒長生不老。又生死自如故。欲設化一切眾生而入一切眾生生死界中。而吾之真性常湛然明朗。不復惑于外物。不復牽于業緣。雖在輪迴世界。而無復輪迴。所謂出世間者是也。謂雖在世間而出世間矣。是故生凈土而生死自如者。欲生天上亦可。欲生人間亦可。欲生大富貴中亦可。欲生清凈中亦可。欲長生不滅亦可。欲滅而復生亦可。隨意所欲無不自在。此所以貴于修凈土也。世人不知此理。
【現代漢語翻譯】 現代漢語譯本：佛，沒有大威力不足以成為佛。因為佛有慈悲心，見到眾生沉溺於苦海而想要救度他們。因為佛有大威力，所以能夠實現救度的心願，成就救度的功德。這就是成為佛的原因。《經》中說：『大醫王能治療一切疾病，但不能治療壽命已盡的人。』佛能救度一切眾生，但不能救度一切不相信的人。用不相信比作壽命已盡，可以說是到了極點。因為相信只是一念之間。如果人在活著的時候，心念想要離去，身體就跟隨離去；心念想要停留，身體就跟隨停留。這是身體常常跟隨念頭。然而還有念頭想要離去卻被身體牽絆的情況。身體壞滅的時候，只有一念存在。一念到達之處，沒有不能到達的。因此，一念在凈土，就必定往生凈土。更何況佛與菩薩又招引人們往生呢？
凈土總要六
阿彌陀佛（Amitabha Buddha，掌管西方極樂世界的佛）有誓願說：『已經往生到我國，想要往生到其他地方的人，如他們所愿，永遠不會再墮入三惡道。』為什麼呢？因為往生到凈土的人必定證得無生法忍（anutpattika-dharma-ksanti，對諸法不生不滅的體悟）。而且證得無生法忍的人，就是了脫生死的人。即使進入生死界中，這一本性也不會被矇蔽。一本性既然不被矇蔽，怎麼會作惡呢？從道理上來說，本來就不會墮落。更何況又憑藉佛的力量，所以墮落必定不會發生。因此，往生凈土的人，不僅僅是長生不老，而且生死自在。想要教化一切眾生，就可以進入一切眾生的生死界中，而我的真性常常清澈明朗，不再被外物迷惑，不再被業緣牽引。即使在輪迴世界，也不會再輪迴。這就是所謂的出世間，就是說雖然在世間，卻超越了世間。所以，往生凈土而生死自在的人，想要往生天上也可以，想要往生人間也可以，想要往生到大富大貴之家也可以，想要往生到清凈之地也可以，想要長生不滅也可以，想要滅度后又再生也可以。隨心所欲，無不自在。這就是修凈土的珍貴之處。世人不知道這個道理。
【English Translation】 English version: A Buddha without great power is insufficient to be a Buddha. It is because of their compassion that they see sentient beings drowning in the sea of suffering and desire to save them. It is because they have great power that they can fulfill their wish to save and accomplish the merit of salvation. This is why they become a Buddha. The Sutra says: 'A great physician can cure all diseases, but cannot cure those whose lives are exhausted.' A Buddha can save all sentient beings, but cannot save those who do not believe. Comparing disbelief to the exhaustion of life is indeed extreme. Because belief is just a single thought. If, when a person is alive, their mind wants to leave, the body will follow; if the mind wants to stay, the body will follow. The body always follows the thought. However, there are still cases where the thought wants to leave but is restrained by the body. When the body decays, there is only one thought left. Wherever that one thought reaches, there is nowhere it cannot reach. Therefore, if one thought is in the Pure Land, one will surely be reborn in the Pure Land. Moreover, the Buddhas and Bodhisattvas invite people to be reborn there.
Essentials of Pure Land - Six
Amitabha Buddha (Amitabha Buddha, the Buddha who presides over the Western Pure Land of Ultimate Bliss) has a vow: 'Those who have already been born in my country and wish to be reborn elsewhere will, as they wish, never fall into the three evil realms again.' Why? Because those who are born in the Pure Land will surely attain the Anutpattika-dharma-ksanti (anutpattika-dharma-ksanti, the realization of the non-arising and non-ceasing nature of all dharmas). And those who attain the Anutpattika-dharma-ksanti are those who have transcended birth and death. Even if they enter the realm of birth and death, this one's nature will not be obscured. Since one's nature is not obscured, how can one do evil? In principle, there is no falling. Moreover, relying on the power of the Buddha, falling will certainly not happen. Therefore, those who are born in the Pure Land are not only long-lived and immortal, but also have freedom over birth and death. If they want to transform all sentient beings, they can enter the realm of birth and death of all sentient beings, and my true nature will always be clear and bright, no longer deluded by external objects, no longer bound by karmic conditions. Even in the cycle of reincarnation, there will be no more reincarnation. This is what is called being beyond the world, that is, although in the world, one is beyond the world. Therefore, those who are born in the Pure Land and have freedom over birth and death can be born in the heavens if they wish, or in the human realm if they wish, or in a wealthy and noble family if they wish, or in a pure land if they wish, or be immortal if they wish, or be extinguished and reborn if they wish. Whatever one desires, one is free to do. This is why cultivating the Pure Land is so precious. People in the world do not know this principle.
徒為生死所苦。欲生富貴中反生於貧賤。欲生快樂中反生於愁戚。欲生而長壽反生而夭促。欲生於善道反生於惡趣。種種皆外物所惑。業緣所牽。不得自在。是以無始劫來輪迴六道不得出離。當念此等憂苦迴心凈土。所以名極樂世界者。其意可見矣。
凈土總要七
無為楊杰次公少登高科。明禪門宗旨。謂眾生根有利鈍。即其近而易知簡而易行。唯西方凈土。但一心觀念仗佛願力直生安養。其為王敏仲作直指凈土決疑序云。阿彌陀佛光明如大圓月。遍照十方。水清而凈則月現全體。月非䞯水而遽來。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。故華嚴經載解脫長者。予云。知一切佛猶如影像。自心如水。彼諸如來不來至此。我若欲見安樂世界。阿彌陀如來隨意即見。是知眾生注念定見阿彌陀。若生彼土則無諸苦。般舟三昧經云。跋陀和菩薩問釋迦佛云。未來眾生云何得見十方諸佛。佛教令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。所有善根迴向愿生其國者。隨愿往生得不退轉。此皆佛言也。不信佛言。何言可信。不生凈土。何土可生。東坡云。次公晚年作鹽司大守。常畫丈六阿彌陀佛像。隨行供養觀念
【現代漢語翻譯】 現代漢語譯本：只是徒勞地被生死所困擾。想要出生在富貴之家，反而出生于貧賤之中；想要出生在快樂之中，反而出生于憂愁悲慼之中；想要出生而長壽，反而出生而夭折短命；想要出生于善道，反而出生于惡趣。種種都是被外物所迷惑，被業緣所牽引，不得自在。因此從無始劫以來，在六道中輪迴，無法脫離。應當念及這些憂愁痛苦，迴心嚮往凈土。所以叫做極樂世界，它的意義是可以明白的。
《凈土總要》七
無為楊杰次公年輕時就考中高科，明白禪宗的宗旨。認為眾生的根器有利有鈍，就其近而易懂、簡而易行的方法來說，只有西方凈土。只要一心觀念，憑藉阿彌陀佛（Amitabha，無量光佛）的願力，就能直接往生安養（Sukhavati，極樂世界）。他為王敏仲所作的《直指凈土決疑序》中說：『阿彌陀佛的光明如同巨大的圓月，遍照十方。水清澈而平靜，月亮就顯現出完整的影像，月亮不是因為水靠近才來的；水渾濁而動盪，月亮就沒有固定的光芒，月亮不是因為離開水才走的。在水來說，有清濁動靜；在月亮來說，沒有取捨去來。』所以《華嚴經》（Avatamsaka Sutra）記載解脫長者說：『我知道一切佛都如影像，自己的心如水。那些如來（Tathagata，佛的稱號）不會來到這裡，如果我想要見到安樂世界，阿彌陀如來（Amitabha Tathagata）就會隨意顯現。』由此可知，眾生專注憶念必定能見到阿彌陀佛。如果往生到那個國土，就沒有各種痛苦。《般舟三昧經》（Pratyutpanna Samadhi Sutra）中說，跋陀和菩薩（Bhadrakaapala Bodhisattva）問釋迦牟尼佛（Sakyamuni Buddha）說：『未來眾生如何才能見到十方諸佛？』佛陀教導說念阿彌陀佛（Amitabha Buddha）就能見到十方一切諸佛。又《大寶積經》（Maharatnakuta Sutra）中說：『如果其他世界的眾生聽到無量壽如來（Amitayus Tathagata，阿彌陀佛的稱號）的名號，乃至能夠生起一念清凈的信心，歡喜愛樂，將所有善根迴向，發願往生到那個國土，就能隨愿往生，得到不退轉。』這些都是佛說的話。不相信佛的話，還能相信什麼話呢？不往生凈土，還能往生到什麼地方呢？蘇東坡說：『次公晚年擔任鹽司大守，常常畫丈六高的阿彌陀佛像，隨身攜帶供養觀念。』
【English Translation】 English version: They only suffer in vain from the pains of birth and death. Desiring to be born into wealth and nobility, they are instead born into poverty and lowliness; desiring to be born into happiness, they are instead born into sorrow and grief; desiring to be born and live long, they are instead born and die young; desiring to be born in the good paths, they are instead born in the evil realms. All of this is because they are deluded by external things and driven by karmic conditions, unable to be free. Therefore, from beginningless kalpas (aeons) they have been revolving in the six realms, unable to escape. One should contemplate these sorrows and sufferings and turn one's heart towards the Pure Land. The meaning of why it is called the 'Land of Ultimate Bliss' is thus evident.
Essentials of the Pure Land, Seven
Wuwei Yang Jie Cigong attained high rank at a young age and understood the principles of the Chan (Zen) school. He believed that beings have sharp or dull faculties, and in terms of methods that are near, easy to understand, simple, and easy to practice, there is only the Western Pure Land. One only needs to single-mindedly contemplate and rely on the vows of Amitabha Buddha (Amitabha, Buddha of Infinite Light) to be directly reborn in Sukhavati (Sukhavati, Land of Ultimate Bliss). In his 'Preface to Resolving Doubts on Directly Pointing to the Pure Land,' written for Wang Minzhong, he said: 'The light of Amitabha Buddha (Amitabha Buddha) is like a great full moon, shining everywhere in the ten directions. If the water is clear and still, the moon will appear in its entirety; the moon does not come because the water approaches it. If the water is turbid and moving, the moon will have no fixed light; the moon does not leave because it abandons the water. In the water, there is clarity, turbidity, stillness, and movement; in the moon, there is no acceptance, rejection, going, or coming.' Therefore, the Avatamsaka Sutra (Avatamsaka Sutra) records that the Elder of Liberation said: 'I know that all Buddhas are like reflections, and my own mind is like water. Those Tathagatas (Tathagata, title of a Buddha) do not come here; if I wish to see the Land of Bliss, Amitabha Tathagata (Amitabha Tathagata) will appear at will.' From this, it is known that beings who focus their minds and remember will surely see Amitabha Buddha. If they are born in that land, they will be free from all suffering. The Pratyutpanna Samadhi Sutra (Pratyutpanna Samadhi Sutra) says that Bhadrakaapala Bodhisattva (Bhadrakaapala Bodhisattva) asked Sakyamuni Buddha (Sakyamuni Buddha): 'How can future beings see the Buddhas of the ten directions?' The Buddha taught them to recite Amitabha Buddha (Amitabha Buddha) and they will see all the Buddhas of the ten directions. Furthermore, the Maharatnakuta Sutra (Maharatnakuta Sutra) says: 'If beings in other worlds hear the name of Amitayus Tathagata (Amitayus Tathagata, title of Amitabha Buddha), and even if they can generate a single thought of pure faith, joyfully delighting, and dedicate all their good roots, vowing to be born in that land, they will be reborn according to their wishes and attain non-retrogression.' These are all the words of the Buddha. If you do not believe the words of the Buddha, what words can you believe? If you are not born in the Pure Land, where can you be born? Su Dongpo said: 'In his later years, Cigong served as the Salt Commissioner and often painted a sixteen-foot-tall image of Amitabha Buddha, carrying it with him for offering and contemplation.'
。至壽終時。感佛來迎。端坐而化。
龍舒增廣凈土文卷之二(終) 大正藏第 47 冊 No. 1970 龍舒增廣凈土文
龍舒增廣凈土文卷第三
國學進士王日休撰
孟子云。人皆可以為堯舜。荀子云。涂之人可以為禹。常不輕菩薩云。我不敢輕於汝等。汝等皆可作佛。是人人可以為聖賢。人人可以作佛。西方凈土乃要捷門庭。無人不可以修。故為普勸修持。
普勸修持一
或人問孔子曰。人有遷家而忘其妻者。有諸。孔子曰。又有甚焉。桀紂則忘其身。若以道眼觀之。今人皆忘其身矣。何則自早晨開目離寢。至夜間就寢閉目。無非塵勞。未嘗暫省吾身。是皆忘其身也。且人之於身。以日言之。莫大於飢渴。必為飲食之備。以歲言之。莫大於寒暑。必為裘葛之備。以終身言之。莫大於死生。而不為凈土之備。何哉。且若人有百斤之金。猝有大難。不能負挈以行。必舍而去之。若抱金而與之俱死。世必謂之大愚。是皆知此身重於百斤之金也。然平日則區區趨名競利。雖百錢之物亦不肯棄捨。而不自愛其身何哉。或責以盜竊。或呵以禽畜。則怫然而怒。有至於終身怨憾而不可解者。有至於毆擊而成獄訟者。彼盜竊禽畜之名無損於吾身。乃惡之如是。是徒惜吾身之名。以
【現代漢語翻譯】 現代漢語譯本：直至壽命終結之時，感應到佛陀前來迎接，端正地坐著圓寂。
《龍舒增廣凈土文》卷二（終） 《大正藏》第47冊 No. 1970 《龍舒增廣凈土文》
《龍舒增廣凈土文》卷第三
國學進士王日休 撰
孟子說：『人人都可以成為堯舜。』荀子說：『路人都可以成為禹。』常不輕菩薩說：『我不敢輕視你們，你們都可以成佛。』所以說人人都可以成為聖賢，人人都可以成佛。西方凈土是重要的便捷法門，沒有人不可以修習。因此普遍勸導大家修持。
普勸修持一
有人問孔子說：『有人搬家而忘記帶走他的妻子嗎？』孔子說：『還有比這更嚴重的。夏桀、商紂就忘記了他們自身。』如果用道的眼光來看，現在的人都忘記了自身。為什麼呢？從早晨睜開眼睛離開床鋪，到夜間上床閉上眼睛，沒有不是爲了世俗的辛勞，未曾稍微反省自身。這都是忘記了自身啊。而且人對於自身，以一天來說，沒有比飢渴更重要的，必定要準備飲食；以一年來說，沒有比寒暑更重要的，必定要準備皮衣和葛布衣服；以終身來說，沒有比死生更重要的，卻不為往生凈土做準備，為什麼呢？如果有人有百斤黃金，突然遇到大難，不能揹負攜帶而行，必定捨棄它而去。如果抱著黃金而與之一起死去，世人必定說他非常愚蠢。這都是知道此身比百斤黃金更重要啊。然而平日裡卻汲汲營營地追逐名利，即使是百錢的東西也不肯丟棄，而不愛惜自身，為什麼呢？或者被人指責為盜竊，或者被人呵斥為禽獸，就勃然大怒，甚至終身怨恨而無法化解，甚至毆打成獄訟。那些盜竊禽獸的名聲並沒有損害到自身，卻如此厭惡它，這只是徒然愛惜自身的名聲，以
【English Translation】 English version: Until the end of life, one will sense the Buddha coming to greet them, and pass away peacefully in a seated posture.
Longshu's Expanded Pure Land Writings, Volume 2 (End) Taisho Tripitaka, Volume 47, No. 1970, Longshu's Expanded Pure Land Writings
Longshu's Expanded Pure Land Writings, Volume 3
Written by Wang Rixiu, a Jinshi (successful candidate in the highest imperial examination) of the Imperial Academy
Mencius said, 'Everyone can become Yao or Shun (sage kings).' Xunzi said, 'Anyone on the street can become Yu (founder of the Xia dynasty).' Bodhisattva Never Disparaging said, 'I dare not belittle you, for you can all become Buddhas.' Thus, everyone can become a sage, and everyone can become a Buddha. The Western Pure Land is an important and quick path, and there is no one who cannot cultivate it. Therefore, I universally encourage everyone to practice.
Universal Encouragement to Practice, Part 1
Someone asked Confucius, 'Is there anyone who moves house and forgets his wife?' Confucius said, 'There are even worse cases. Jie (last ruler of the Xia dynasty) and Zhou (last ruler of the Shang dynasty) forgot themselves.' If viewed with the eye of the Dao, people today all forget themselves. Why? From the moment they open their eyes in the morning and leave their beds until they go to bed and close their eyes at night, everything is nothing but worldly toil, and they never take a moment to reflect on themselves. This is all forgetting oneself. Moreover, for a person, in terms of a day, nothing is more important than hunger and thirst, so they must prepare food and drink; in terms of a year, nothing is more important than cold and heat, so they must prepare fur and linen clothes; in terms of a lifetime, nothing is more important than death and rebirth, yet they do not prepare for rebirth in the Pure Land. Why? If someone has a hundred pounds of gold and suddenly encounters a great disaster, they cannot carry it with them, so they must abandon it and leave. If they embrace the gold and die with it, the world will surely call them extremely foolish. This is all knowing that this body is more important than a hundred pounds of gold. Yet, in ordinary times, they eagerly pursue fame and profit, and are unwilling to give up even a hundred coins, but they do not cherish their own bodies. Why? If they are accused of theft or scolded as animals, they become furious, even to the point of lifelong resentment that cannot be resolved, or even to the point of fighting and lawsuits. The names of thief and animal do not harm their bodies, yet they hate them so much. This is merely cherishing the name of their body, using
不知惜吾身之實。何哉。且吾身之實非他。強名曰死。而實未嘗死者是也。人徒見其舍此敗軀而去。乃謂之死。不知舍此則往彼矣。然其所往之處豈可不預備哉。故西方之說誠不可廢。
普勸修持二
人生時。父母妻子屋宅田園牛羊車馬。以至檯凳器皿衣服帶索等物。不問大小。或祖父以傳於己。或自己營造而得。或子孫或他人為己緝累而得。色色無非己物。且如窗紙雖微。被人扯破猶有怒心。一針雖微。被人將去猶有吝心。倉庫既盈心猶未足。金帛已多營猶未止。舉眼動步無非愛著。一宿在外已念其家。一仆未歸已憂其失。種種事務無非掛懷。一旦大限到來。盡皆拋去。雖我此身。猶是棄物。況身外者乎。靜心思之。恍如一夢。故莊子曰。且有大覺。然後知此其大夢也。古人有言。一日無常到。方知夢裡人。萬般將不去。唯有業隨身。妙哉此言也。予故用此後兩句添以兩句而成一偈云。萬般將不去。唯有業隨身。但念阿彌陀。定生極樂國。蓋業者謂善業惡業。此皆將得去者。豈可不以凈土為業乎。有了明長老。為眾普說指此身而言曰。此為死物。其內鱍鱍地者為活物。莫于死物上作活計。宜於活物上作活計。余深愛此語。故常為人言之。凡貪種種外物以奉其身者。皆是死物上作活計也。世人雖未能免。
此當於營生奉身之中。挪頃刻之暇回光自照。以留心於凈土。乃活物上作活計也。且如汲汲營生。雖致富如石崇貴極一品。終有數盡之期。豈若凈土之無盡也。
普勸修持三
人初未嘗死。而死之名乃自此身體上得之。何則以神之來而托於此。其形由是而長。故謂之生。以神之去而離於此。其形由是而壞。故謂之死。是神者我也。形者我所舍也。我有去來故舍有成壞。然則生者非生也。以神之來而形成耳。死者非死也。以神之去而形壞耳。世之人不識其神。徒見其形。乃悅生而惡死。可不為悲乎。且神之來也何自而來哉。蓋隨業緣而來神之去也。何自而去也。蓋隨業緣而去業者何哉。其所作者人間之業。神則隨之而生於人間。所作者天上之業。神則隨之而生於天上。若作阿修羅之業。神則隨之生於阿修羅。若作三惡道之業。神則隨之生於三惡道。是輪迴六趣無有出期。然則神者自無始以來投胎易殼。不得久留於一所。所以然者何哉。以吾所造之業。非久而不盡者。故神之舍于業也。業盡則形壞。形壞則神無所舍。又隨吾今世所造之業而往矣。譬如人造屋宇必居其中。人飲食必享其味。故造如是業。必受如是之報。蓋自然之理也。然則吾今世所為。豈可以不慎哉。欲直脫輪迴求離苦惱者。無如西方凈土。故
【現代漢語翻譯】 現代漢語譯本：這就像在謀生養活自己的過程中，抽出片刻空閑，反省自身，把心思放在凈土（指阿彌陀佛的西方極樂世界）上，這才是活生生的人應該做的有意義的事情。況且，汲汲營營地謀生，即使能像石崇那樣富裕，像一品大員那樣尊貴，終究有耗盡的時候，哪裡比得上凈土的無盡呢？
普勸修持三
人最初並沒有死亡，而『死』這個名稱是從身體上得來的。為什麼呢？因為神識（指人的精神、靈魂）到來並寄託于這個身體，身體因此而生長，所以叫做『生』。神識離去並離開這個身體，身體因此而壞滅，所以叫做『死』。所以，神識才是真正的我，形體只是我所拋棄的。我（神識）有來去，所以形體有成壞。那麼，生不是真正的生，只是神識的到來而形成形體罷了。死也不是真正的死，只是神識的離去而形體壞滅罷了。世上的人不認識自己的神識，只看到形體，就喜歡生而厭惡死，這難道不令人悲哀嗎？而且，神識的到來是從哪裡來的呢？是隨著業緣（指善惡行為所產生的因果關係）而來的。神識的離去又是到哪裡去的呢？是隨著業緣而去的。業是什麼呢？就是所做的世間之業。如果做的是人間的業，神識就隨著它而生於人間；如果做的是天上的業，神識就隨著它而生於天上。如果做的是阿修羅（一種善惡參半的神）的業，神識就隨著它而生於阿修羅道。如果做的是三惡道（地獄、餓鬼、畜生）的業，神識就隨著它而生於三惡道。這樣就在六道輪迴（天道、人道、阿修羅道、地獄道、餓鬼道、畜生道）中沒有脫離的時候。那麼，神識從無始以來，不斷地投胎換殼，不能長久地停留在一個地方。為什麼會這樣呢？因為我們所造的業，沒有不會窮盡的。所以神識捨棄這個業報之身，業盡了，形體就壞滅。形體壞滅了，神識就沒有可以寄託的地方，又隨著我們今世所造的業而去了。譬如人建造房屋必定居住在其中，人飲食必定享受到其中的滋味。所以造作這樣的業，必定承受這樣的果報，這是自然的道理。那麼，我們今世所作所為，怎麼可以不謹慎呢？想要直接脫離輪迴，求得脫離苦惱的人，沒有比得上西方凈土（指阿彌陀佛的西方極樂世界）的了，所以
【English Translation】 English version: This is like taking a moment from the midst of making a living to support oneself, turning inward to reflect on oneself, and focusing one's mind on the Pure Land (referring to Amitabha Buddha's Western Paradise). This is what a living being should be doing meaningfully. Moreover, even if one strives to make a living and becomes as wealthy as Shi Chong or as noble as a first-rank official, there will eventually be an end. How can that compare to the endlessness of the Pure Land?
General Exhortation to Practice Three
People are not initially dead, and the name 'death' is derived from this body. Why? Because the spirit (referring to one's mind, soul) comes and relies on this body, and the body grows as a result, so it is called 'birth'. When the spirit departs and leaves this body, the body decays as a result, so it is called 'death'. Therefore, the spirit is the true 'I', and the form is merely what I discard. I (the spirit) have coming and going, so the form has formation and decay. Then, birth is not true birth, but merely the formation of a form due to the arrival of the spirit. Death is not true death, but merely the decay of the form due to the departure of the spirit. People in the world do not recognize their spirit, but only see the form, and thus delight in birth and abhor death. Is this not lamentable? Moreover, where does the arrival of the spirit come from? It comes according to karmic conditions (referring to the cause-and-effect relationship arising from good and bad actions). Where does the departure of the spirit go to? It goes according to karmic conditions. What is karma? It is the worldly karma that is created. If one creates human karma, the spirit will follow it and be born in the human realm. If one creates heavenly karma, the spirit will follow it and be born in the heavens. If one creates the karma of Asuras (a type of deity that is both good and evil), the spirit will follow it and be born in the Asura realm. If one creates the karma of the three evil paths (hell, hungry ghosts, animals), the spirit will follow it and be born in the three evil paths. Thus, one is trapped in the cycle of the six realms (heaven, human, Asura, hell, hungry ghost, animal) without any hope of escape. Then, the spirit, from beginningless time, is constantly reincarnating and changing shells, unable to stay in one place for long. Why is this so? Because the karma we create is not something that will not eventually be exhausted. Therefore, the spirit abandons this karmic body. When the karma is exhausted, the form decays. When the form decays, the spirit has nowhere to rely on, and it goes according to the karma we create in this life. For example, a person who builds a house will surely live in it, and a person who eats food will surely enjoy its taste. Therefore, creating such karma will surely receive such retribution. This is a natural principle. Then, how can we not be careful about what we do in this life? For those who wish to directly escape the cycle of reincarnation and seek to be free from suffering, there is nothing better than the Western Pure Land (referring to Amitabha Buddha's Western Paradise). Therefore,
不可以不修也。
普勸修持四
此世界中人生皆如水泡。生滅不常。或一歲二歲。或一十二十。幸而至四十五十亦難矣。雖有至七十者。古來猶稀。人只見眼前老者。不思不待老而去者多矣。況世間無非是苦。但不思省故不覺知。不稱意時固為苦矣。如或稱意亦無多時。父母妻兒姻親眷屬。或疾病死。或殺傷離散。或自己大限忽然而至。平生罪惡豈得全無。且以目前言之。起一不正念。說一不正語。視一不正色。聽一不正聲。為一不正事。無非過惡。況所食者眾生之肉。所衣者亦殺眾生而得。又況所有過惡不止於食肉。人繇不思。則已思之。誠可畏也。自少至老自生至死。積累既多。纏綿堅固無由解脫。閉眼之後不免隨業緣去。杳杳冥冥不知在何處。或墜地獄受諸苦極。或為畜生受人宰殺。或生餓鬼飢火燒身。或入修羅嗔恨所迫。雖有善業得生天上人間。受盡福報依舊輪迴。漂流汩沒無有出期。唯有西方凈土。最為超脫輪迴之捷徑。色身難得。趁康健時辦此大事。當常作念。云。吾曾自無始以來輪迴六道。不曾知此法門。故不得出離。今日知之。豈可不即時下手。年高者固當勉力。年少者亦不可因循。命終徑生極樂世界。回視死入陰府見閻王受恐怖者。不可同年而語矣。
普勸修持五
譬如
【現代漢語翻譯】 現代漢語譯本：不可以不修行啊。
普勸修持四
這個世界中的人生就像水泡一樣，生滅無常。有的活一歲兩歲，有的活十歲二十歲。僥倖活到四五十歲也很難了。即使有活到七十歲的，自古以來也很稀少。人們只看到眼前的老年人，卻不想不等到老就死去的人更多啊。況且世間沒有不是苦的，只是不思考反省所以不覺得。不如意的時候固然是苦，即使如意也沒有多少時候。父母妻兒、姻親眷屬，或者疾病死亡，或者被殺傷離散，或者自己大限忽然來到。平生罪惡怎麼可能全無？且以目前來說，起一個不正的念頭，說一句不正的話，看一眼不正的顏色，聽一聲不正的聲音，做一件不正的事，無一不是過錯。何況所吃的是眾生的肉，所穿的也是殺了眾生而得。更何況所有的過錯不止於吃肉。人因為不思考，就已經這樣了，實在可怕啊。從少到老，從生到死，積累的罪惡既多，纏綿堅固無法解脫。閉眼之後免不了隨著業緣而去，杳杳冥冥不知道在何處。或者墜入地獄，受各種極苦；或者變為畜生，受人宰殺；或者生為餓鬼，被飢火燒身；或者進入修羅道，被嗔恨所迫。即使有善業，得以生到天上人間，受盡福報依舊要輪迴，漂流沉沒沒有出頭之日。只有西方凈土，是最為超脫輪迴的捷徑。色身難得，趁著康健的時候辦理這件大事。應當常常這樣想：『我曾經從無始以來輪迴六道，不曾知道這個法門，所以不得出離。今天知道了，怎麼可以不立刻下手修行？』年老的人固然應當勉力，年少的人也不可以因循拖延。命終之後直接往生極樂世界，回頭看看那些死後進入陰府見閻王（Yama，冥界之王）受恐怖的人，不可同日而語啊。
普勸修持五
譬如
【English Translation】 English version: It is impossible not to cultivate.
Universally Encouraging Cultivation Four
In this world, human life is like a water bubble, impermanent in its arising and ceasing. Some live for one or two years, others for ten or twenty. It is rare to reach forty or fifty years. Even those who reach seventy are few and far between. People only see the elderly before them, but do not consider that many die before reaching old age. Moreover, the world is full of suffering, but people do not realize it because they do not reflect upon it. It is certainly suffering when things do not go as one wishes, but even when things do go well, it does not last long. Parents, wives, children, in-laws, and relatives may fall ill and die, be killed and scattered, or one's own end may suddenly arrive. How can one be without any sins accumulated throughout life? Even in the present moment, having one improper thought, speaking one improper word, looking at one improper sight, hearing one improper sound, doing one improper deed—all are faults. Moreover, what we eat is the flesh of sentient beings, and what we wear is obtained by killing sentient beings. Furthermore, the faults we commit are not limited to eating meat. People do not think about these things, but they are already happening. It is truly frightening. From youth to old age, from birth to death, the accumulated sins are numerous, entangled, and firmly rooted, making it impossible to be liberated. After closing one's eyes, one inevitably follows the karmic conditions, wandering in darkness, not knowing where one will go. One may fall into hell and suffer extreme torments, be reborn as an animal and be slaughtered by humans, be born as a hungry ghost and be consumed by the fire of hunger, or enter the Asura (修羅，demi-gods) realm and be driven by anger. Even if one has good karma and is reborn in the heavens or the human realm, after enjoying all the blessings, one will still be subject to reincarnation, drifting and sinking without any hope of escape. Only the Western Pure Land is the quickest path to transcend reincarnation. It is difficult to obtain a physical body, so one should take advantage of one's health to accomplish this great matter. One should constantly think: 'I have been reincarnating in the six realms since beginningless time, and I have never known this Dharma (法，teachings), so I could not be liberated. Now that I know it, how can I not start practicing immediately?' The elderly should certainly strive diligently, and the young should not procrastinate. After death, one will be directly reborn in the Land of Ultimate Bliss, and looking back at those who die and enter the underworld to see Yama (閻王，the King of Hell) and suffer terror, one cannot compare them on the same level.
Universally Encouraging Cultivation Five
For example,
人入大城中。必先覓安下處。卻出幹事。抵暮昏黑。則有投宿之地。先覓安下處者。修凈土之謂也。抵暮昏黑者。大限到來之謂也。有投宿之地者。生蓮花中不落惡趣之謂也。又如春月遠行。先須備雨具。驟雨忽至。則無淋漓狼狽之患。先備雨具者。修凈土之謂。驟雨忽至者。大命將盡之謂也。無淋漓狼狽之患者。不至沉淪惡趣受諸苦惱之謂也。且先覓安下處者。不害其幹事。先備雨具者。不害其行遠涂。是修凈土者皆不妨一切世務。人何為而不修乎。予一相識平生多殺魚之罪。晚年得疾有似中風。予憐其罪惡疾苦。乃往見之。勸念阿彌陀佛。堅不肯念。但與予說雜。豈非無惡業所障疾病所昏。已不能迴心念善。閉眼之後將奈之何。故修此者宜急早回首也。世間晝必有夜。寒必有暑。人所共知。不可隱者。若曰生必有死。人乃諱之。不肯說出。何大蔽也。蓋不知所謂我者初不曾死。唯業緣盡而去耳。故不可不修凈土。以求蓮華中生。而受清靈之身無極之壽。以脫一切生死苦惱也。
普勸修持六
下品下生者。乃臨終時。地獄形相已現。能至心十念南謨阿彌陀佛。則變地獄形相為蓮華。亦生凈土。此佛慈悲至深。威力至大。故能如此。是所謂十念者。乃生前自念十聲念阿彌陀佛。非謂身後請人念也。生前自
念者。臨命終時。佛與菩薩自來迎接。故必生凈土。身後請人念者未可知也。經云。身後人為作功果七分得一。生前自作者得千百倍報。人何苦不于生前每日十聲唸佛必待死。而請人念乎。又云。譬如鐵石雖重。賴舟船力可以渡江。一針雖輕。不賴舟船江不可渡。蓋謂人有重罪。仗佛力者可生凈土。罪惡雖輕。不仗佛力亦不得生。又如平生為惡。一日招安遂為良民。仗佛力而消罪惡者亦復如是。又如蟣蟲萬死萬生不能一里。若附人身千里可至。仗佛力而生凈土者亦復如是。切勿疑也。有罪惡唸佛而不可以往生。但起見佛得道還度一切冤親之心。則無不生也。或云。人平生為惡。殺害眾生。苦虐人民。臨死唸佛。亦得往生。其所殺所苦之眾生懷冤枉之心。何時而可解乎。答云。生凈土得道之後。皆度脫一切冤親。豈不勝冤。冤相報彼此無出期者乎。
普勸修持七
予為此凈土說。欲勸一切見者聞者。廣大其心。以佛之心為心。使人人知之而盡生凈土。當起念。云。此法門人若知之。如己知之。豈不快哉。人若不知。如己不知。豈不痛哉。若止於自修。則是聲聞之徒。名為小乘。蓋如車乘之小者。僅得自濟已。而此佛所謂斷佛種也。能廣勸人者。名為大乘菩薩。蓋如車乘之大者。人我兼濟之。謂此獲無量福報
【現代漢語翻譯】 現代漢語譯本： 唸佛的人，臨終的時候，佛和菩薩會親自來迎接，所以必定能往生凈土。死後請人唸佛，效果就很難說了。《地藏經》上說：『死後別人為你做的功德，亡者只能得到七分之一，生前自己做功德，能得到千百倍的福報。』人們為什麼不趁活著的時候每天念十聲佛，一定要等到死後才請人念呢？
又說：『譬如鐵石雖然很重，依靠船的力量可以渡過江河；一根針雖然很輕，不依靠船的力量就不能渡過江河。』這說明人即使有很重的罪業，依靠佛的力量也可以往生凈土；罪惡即使很輕微，不依靠佛的力量也不能往生。又如一個人平生作惡，一旦接受招安就成了良民，依靠佛的力量而消除罪惡也是這樣。又如蟣蟲萬死萬生也到不了一里路，如果附在人的身上，千里也可以到達，依靠佛的力量而往生凈土也是這樣。千萬不要懷疑啊！
有人會問，有罪惡的人唸佛，難道就可以往生嗎？只要發起見佛得道后，還要度一切冤親債主的心，就沒有不能往生的。或者有人說，人平生作惡，殺害眾生，苦虐人民，臨死唸佛，也能往生，那麼那些被他所殺所苦的眾生懷著冤枉的心，什麼時候才能化解呢？回答說：往生凈土得道之後，都能度脫一切冤親債主，這難道不是勝過冤冤相報、彼此沒有了結的時候嗎？ 普勸修持七 我寫這些關於凈土的言論，是想勸一切見到的人、聽到的人，都能夠廣闊他們的心胸，以佛的心為心，使每個人都知道這個法門並且都能往生凈土。應當發起這樣的念頭：『如果有人知道這個法門，就像我自己知道一樣，那該多麼快樂啊！如果有人不知道這個法門，就像我自己不知道一樣，那該多麼悲痛啊！』如果只專注于自己修行，那就是聲聞乘的修行者，屬於小乘。就像小車一樣，只能自己渡過難關。這正是佛所說的斷佛種的行為。能夠廣泛勸人修行的人，就是大乘菩薩。就像大車一樣，能夠兼顧自己和他人。這樣做能夠獲得無量的福報。
【English Translation】 English version: Those who recite the Buddha's name, when approaching the end of life, the Buddha and Bodhisattvas will personally come to greet them, therefore they will certainly be reborn in the Pure Land. If others are asked to recite after death, the effect is uncertain. The Sutra says: 'If people perform meritorious deeds for the deceased, the deceased only receives one-seventh of the merit, while those who perform meritorious deeds themselves during their lifetime receive a thousand or a hundredfold reward.' Why don't people recite the Buddha's name ten times a day while they are alive, and wait until after death to ask others to recite? It is also said: 'For example, although iron and stone are heavy, they can cross the river with the help of a boat; although a needle is light, it cannot cross the river without the help of a boat.' This illustrates that even if a person has heavy sins, they can be reborn in the Pure Land by relying on the Buddha's power; even if the sins are light, they cannot be reborn without relying on the Buddha's power. It is also like a person who does evil all their life, but becomes a good citizen once they accept amnesty; eliminating sins by relying on the Buddha's power is also like this. It is also like a nit, which cannot travel even a li (unit of distance) through countless deaths and rebirths, but can travel a thousand li if attached to a person's body; being reborn in the Pure Land by relying on the Buddha's power is also like this. Do not doubt it! Some may ask, can those with sins be reborn in the Pure Land simply by reciting the Buddha's name? As long as they generate the intention to liberate all karmic creditors after seeing the Buddha and attaining enlightenment, there is no one who cannot be reborn. Or some may say, if a person does evil all their life, killing sentient beings and oppressing the people, and recites the Buddha's name at the time of death, they can still be reborn. Then when can the resentment of those sentient beings who were killed and oppressed be resolved? The answer is: after being reborn in the Pure Land and attaining enlightenment, they can liberate all karmic creditors. Isn't this better than endless cycles of revenge with no resolution? Universal Exhortation to Practice Seven I write these words about the Pure Land to encourage all who see and hear them to broaden their minds, take the Buddha's mind as their own, and enable everyone to know this Dharma gate and be reborn in the Pure Land. You should generate this thought: 'If others know this Dharma gate, just as I know it, how happy would that be! If others do not know this Dharma gate, just as I do not know it, how sad would that be!' If you only focus on your own practice, then you are a practitioner of the Śrāvakayāna (Hearer Vehicle), belonging to the Small Vehicle (Hīnayāna). It is like a small cart, which can only help you cross difficulties yourself. This is precisely the act of cutting off the Buddha's seed that the Buddha spoke of. Those who can widely encourage others to practice are Bodhisattvas of the Great Vehicle (Mahāyāna). It is like a large cart, which can benefit both oneself and others. Doing this will obtain immeasurable blessings.
。所以能至佛地也。十方恒河沙數諸佛皆共讚歎阿彌陀佛功德不可思議。謂不可以心思。不可以言議也。其功德如此。可謂至矣。何所施而不可。故能勸一人修凈土。以此善緣消釋罪惡可也。增崇福壽可也。莊嚴往生功德可也。追薦亡者亦可也。然必至誠咒愿。無不獲其功果。觀房翥傳可見。其略矣。況勸一人以上至五人十人乎。又況使其受勸者轉以相勸。遞相繼續而不已乎。如是則西方之說可遍天下。苦海眾生可盡生凈土矣。勸人善道。名為法施。此凈土法門為法施之大者。遂超出輪迴。非其他法施之比。故其福報不可窮盡。故大慈菩薩勸修西方偈云。能勸二人修。比自己精進勸至十餘人。福德已無量。如勸百與千。名為真菩薩。又能過萬數。即是阿彌陀。觀此則知。西方之說者豈可不廣大其心。而使人人共知此道。以積無量福報乎。
普勸修持八
且若人苦饑者與之一食。苦寒者與之一衣。已為大慧。況彼沉淪六道無有出期。我指示以此法門。使直脫輪迴受無窮無極之壽樂。其慧豈可窮盡哉。金剛經云。若人以恒河沙等身佈施。如是無量百千萬億劫。不如有人聞此經典信心不退。其福勝彼。蓋以佈施者不免受世間福報有時而盡。若信此經典。則有悟真性之漸。其為福則無時而盡。所以勝於彼也。以予
【現代漢語翻譯】 現代漢語譯本：所以能夠到達佛的境界。十方如恒河沙數一樣多的諸佛都共同讚歎阿彌陀佛（Amitabha）的功德不可思議，意為不可以心思，不可以言語議論。他的功德如此之大，可以說是達到了極致。還有什麼施捨是不能做到的呢？所以能夠勸一個人修習凈土法門，憑藉這個善緣可以消解罪惡，可以增進福壽，可以莊嚴往生的功德，也可以為去世的人追薦功德。然而必須至誠地祈禱祝願，沒有不能獲得其功德果報的。觀看《房翥傳》就可以知道這些，這裡就簡略地說了。更何況勸一個人以上，乃至五人、十人呢？又何況讓那些受到勸導的人再去互相勸導，一個接一個地持續下去呢？如果這樣，那麼西方凈土的說法就可以遍佈天下，苦海中的眾生都可以往生到凈土了。勸人行善道，叫做『法施』。這凈土法門是法施中最大的，能夠超出輪迴，不是其他法施可以相比的，所以它的福報不可窮盡。所以大慈菩薩勸修西方偈說：『能勸二人修，比自己精進；勸至十餘人，福德已無量；如勸百與千，名為真菩薩；又能過萬數，即是阿彌陀（Amitabha）。』 觀看這些就知道，宣說西方凈土的人，怎麼可以不擴大自己的心胸，而使人人共同知曉這個法門，以積累無量的福報呢？
普勸修持八
如果有人忍受飢餓，你給他一口飯吃；有人忍受寒冷，你給他一件衣服穿，這已經是很大的恩惠了。更何況那些沉淪在六道中沒有出離之期的眾生，我指示他們這個法門，使他們直接脫離輪迴，獲得無窮無盡的壽命和快樂，這種恩惠怎麼可以窮盡呢？《金剛經》說：『如果有人用如恒河沙數一樣多的身體來佈施，像這樣經過無量百千萬億劫，不如有人聽到這部經典后信心不退，他的福報勝過前者。』 這是因為佈施的人免不了要承受世間的福報，而這種福報有時會用盡；如果相信這部經典，那麼就會有領悟真性的機會，他的福報是永遠不會窮盡的，所以勝過前者。我以為。
【English Translation】 English version: Therefore, one can reach the state of Buddhahood. All the Buddhas in the ten directions, as numerous as the sands of the Ganges River, jointly praise the inconceivable merits of Amitabha (Amitabha - The Buddha of Infinite Light), meaning they cannot be conceived by the mind or discussed by words. His merits are so great that they can be said to have reached the ultimate. What kind of giving is impossible? Therefore, being able to persuade one person to cultivate the Pure Land practice, with this good karma, one can dissolve sins, increase blessings and longevity, adorn the merits of rebirth, and also dedicate merits to the deceased. However, one must sincerely pray and wish, and there is nothing that cannot be obtained in terms of merit and fruition. One can see this in the biography of Fang Zhu, which is briefly mentioned here. How much more so if one persuades more than one person, even five or ten people? And how much more so if those who are persuaded then persuade each other, continuing one after another without end? If this is the case, then the teachings of the Western Pure Land can spread throughout the world, and all sentient beings in the sea of suffering can be reborn in the Pure Land. Persuading people to do good is called 'Dharma giving'. This Pure Land Dharma gate is the greatest of Dharma giving, capable of transcending reincarnation, incomparable to other Dharma giving, so its blessings are inexhaustible. Therefore, Bodhisattva Great Compassion advises cultivating the Western Land with a verse: 'Being able to persuade two people to cultivate is better than one's own diligence; persuading more than ten people, the merits are already immeasurable; persuading hundreds and thousands, one is called a true Bodhisattva; being able to exceed tens of thousands, one is Amitabha (Amitabha - The Buddha of Infinite Light).' Observing this, one knows that those who speak of the Western Pure Land, how can they not broaden their minds and enable everyone to know this path, in order to accumulate immeasurable blessings?
Universal Exhortation to Cultivate Eight
Furthermore, if a person is suffering from hunger and you give them a meal, or if a person is suffering from cold and you give them clothing, this is already a great kindness. How much more so for those sentient beings who are sinking in the six realms without a time of liberation, if I point them to this Dharma gate, enabling them to directly escape reincarnation and receive infinite and boundless life and happiness, how can this kindness be exhausted? The Diamond Sutra says: 'If a person were to give away as many bodies as there are sands in the Ganges River, for countless hundreds of thousands of millions of kalpas, it would not be as good as someone who hears this sutra and whose faith does not regress, their blessings surpass the former.' This is because those who give alms cannot avoid receiving worldly blessings, and these blessings will sometimes come to an end; if one believes in this sutra, then there will be an opportunity to realize true nature, and their blessings will never be exhausted, so it surpasses the former. In my opinion.
勸之。豈唯信金剛經者如此。若勸人以凈土。其福報亦然。何則凈土更無輪迴。已不退轉。直至成佛而後已。生於彼者雖未成佛。乃成佛之楷梯。是勸一人修凈土。乃成就一眾生作佛也。凡作佛者必度無量之眾生。彼所度之眾生皆由我而始。則其福報豈不勝于以恒河沙等身佈施無量百千萬億劫乎。
普勸修持九
凡受師友之訓誨恩地之提挈交遊之禮遇。悉皆告以凈土而為之報。以至與一切人或有一飯一茶之恩或一言一坐之接。下至仆隸有事我之勞。凡吾受用處一切致力者。皆以此告之。使脫離苦海。非唯此耳。凡一切知與不知識與不識。皆欲以是化之使共生凈土。又非唯此耳。釋迦佛在世時。有一國難化。佛言。與目連有緣。使往化之。其國人皆從化。人問佛云。與目連有何因緣。佛言。往昔世目連嘗為樵人。于山間驚起一群蜂子。目連乃發善言云。我得道后盡度此蜂子。今此一城人者乃當時蜂子也。目連發此善言故為有緣。由此觀之。非徒於一切人當勸修凈土。一切飛禽走獸下至蜎飛蠕動之類。凡有形相可見者。吾因見之。皆當爲阿彌陀佛數聲。發善愿云。愿汝等盡生極樂世界。我得道后盡度汝等。非徒于有形相可見者如是。其形相不可見者。吾亦當作是念作是言。如此則吾善念甚熟。於一切眾生皆為
【現代漢語翻譯】 現代漢語譯本：勸導他人。不僅僅是相信《金剛經》的人如此，如果勸導他人修習凈土法門，其福報也是如此。為什麼呢？因為凈土沒有輪迴，一旦往生就不會退轉，直到成佛為止。往生到凈土的人，即使尚未成佛，也是成佛的階梯。所以，勸導一個人修習凈土，就是成就一個眾產生佛。凡是成佛的人，必定會度化無量眾生。他們所度化的眾生，都是由我開始勸導而起的。那麼，我的福報豈不是勝過用恒河沙數般的身體佈施無量百千萬億劫嗎？
普勸修持九
凡是受到師長朋友的教誨，受到恩人提拔，受到交往朋友的禮遇，都要告訴他們凈土法門，以此來報答他們的恩情。甚至對於所有的人，或者有一飯一茶的恩情，或者有一言一坐的交往，下至僕人隸役有為我勞作的功勞，凡是我所受用的一切付出努力的人，都要用凈土法門告訴他們，使他們脫離苦海。不僅如此，凡是一切認識與不認識的人，都想用凈土法門來教化他們，使他們共同往生凈土。又不僅如此，釋迦牟尼佛在世的時候，有一個國家難以教化，佛說：『與目連（Maudgalyayana，佛陀十大弟子之一，以神通著稱）有緣，讓他去教化。』那個國家的人都接受了教化。人們問佛說：『與目連有什麼因緣呢？』佛說：『往昔世，目連曾經是樵夫，在山間驚起一群蜜蜂。目連就發善愿說：我得道后，盡度這些蜜蜂。現在這一城的人，就是當時的蜜蜂。』目連發了這個善愿，所以與他們有緣。由此看來，不僅僅是對一切人應當勸修凈土，對於一切飛禽走獸，下至細小的昆蟲，凡是有形相可見的，我因為看見它們，都應當為它們念幾聲阿彌陀佛（Amitabha，西方極樂世界的教主），發善愿說：愿你們都往生極樂世界。我得道后，盡度你們。不僅僅是對有形相可見的眾生如此，對於那些形相不可見的眾生，我也應當作這樣的念頭，說這樣的話。如此，我的善念就會非常純熟，對於一切眾生都是有益的。
【English Translation】 English version: Exhorting others. It is not only those who believe in the Diamond Sutra who should do this; if you exhort others to cultivate the Pure Land practice, the blessings are also the same. Why? Because the Pure Land has no reincarnation, and once reborn there, one will not regress, until one attains Buddhahood. Those born in that land, even if they have not yet become Buddhas, are on the ladder to Buddhahood. Therefore, exhorting one person to cultivate the Pure Land is to help one sentient being become a Buddha. All Buddhas will certainly liberate countless sentient beings. All the sentient beings they liberate are due to my initial exhortation. Then, wouldn't my blessings surpass giving away bodies as numerous as the sands of the Ganges River for countless hundreds of thousands of millions of kalpas (aeons)?
Universally Encouraging Cultivation Nine
Whenever you receive teachings from teachers and friends, are promoted by benefactors, or receive courteous treatment from acquaintances, you should tell them about the Pure Land Dharma to repay their kindness. Even to all people, whether you have received a meal or a cup of tea from them, or had a conversation or sat with them, down to servants who have labored for me, all those who have put in effort for my benefit, you should tell them about the Pure Land Dharma, so that they can escape the sea of suffering. Not only that, but to all people, whether you know them or not, you should want to transform them with the Pure Land Dharma, so that they can be reborn together in the Pure Land. Moreover, it was not only this way. When Shakyamuni Buddha (the founder of Buddhism) was in the world, there was a country that was difficult to transform. The Buddha said, 'It has affinities with Maudgalyayana (one of the ten principal disciples of the Buddha, known for his supernatural powers), let him go and transform it.' The people of that country all accepted the teachings. People asked the Buddha, 'What affinities does it have with Maudgalyayana?' The Buddha said, 'In a past life, Maudgalyayana was once a woodcutter who startled a swarm of bees in the mountains. Maudgalyayana then made a virtuous vow, saying, 'After I attain the Way, I will liberate all these bees.' The people of this city now are those bees from that time.' Because Maudgalyayana made this virtuous vow, he had affinities with them. From this, it can be seen that not only should you encourage all people to cultivate the Pure Land practice, but for all birds and beasts, down to tiny insects, all those with visible forms, whenever I see them, I should recite Amitabha Buddha's (the principal Buddha in Pure Land Buddhism) name several times for them, and make a virtuous vow, saying, 'May you all be reborn in the Land of Ultimate Bliss. After I attain the Way, I will liberate all of you.' Not only should you do this for sentient beings with visible forms, but for those with invisible forms, I should also have such thoughts and say such words. In this way, my virtuous thoughts will become very mature, and it will be beneficial to all sentient beings.
有緣。吾上品上生必矣。他時化度無不樂從者也。
龍舒增廣凈土文卷第三(終) 大正藏第 47 冊 No. 1970 龍舒增廣凈土文
龍舒增廣凈土文卷第四
國學進士王日休撰
凈土法門多見於大阿彌陀經與十六觀經。有淺有深。淺者其功小。而於九品中卑。深者其功大。而於九品中高。然皆脫離輪迴。長生不老。今先列其淺者。次及深者。蓋隨人所修也。
修持法門一
阿彌陀佛四十八愿中有一愿云。我作佛時。十方眾生至心信樂欲生我國。十聲念我名號。而不生者。我不作佛。是此佛自有誓願度人。唯假人之十念以表歸依之心。每日早晨合掌向西。頂禮念南謨阿彌陀十聲。復頂禮念大慈菩薩。發願偈一遍云。愿同唸佛人。共生極樂國。見佛了生死。如佛度一切。復頂禮而退。至誠如此。無不往生。但恐九品中不高耳。如不識字人教念此偈。得大福報。
修持法門二
每日早晨合掌向西。頂禮念南謨阿彌陀佛南謨觀世音菩薩南謨大勢至菩薩南謨一切菩薩聲聞諸上善人各十聲。復頂禮念大慈菩薩贊佛懺罪迴向發願。全偈一遍云。十方三世佛阿彌陀第一。九品受眾生。威德無窮極。我今大歸依。懺悔三業罪。凡有諸福善。至心用迴向。愿同唸佛人。感
【現代漢語翻譯】 有緣之人，我上品上生的願望必定實現。將來教化眾生，沒有不樂意跟隨的。
《龍舒增廣凈土文》卷第三（終） 《大正藏》第 47 冊 No. 1970 《龍舒增廣凈土文》
《龍舒增廣凈土文》卷第四
國學進士王日休撰
凈土法門多見於《大阿彌陀經》與《十六觀經》。有淺有深。淺的功德小，在九品往生中屬於下品。深的功德大，在九品往生中屬於上品。然而都能脫離輪迴，長生不老。現在先列出淺的，再及深的，大概是隨各人所修而定。
修持法門一
阿彌陀佛（Amitabha Buddha）四十八愿中有一愿說：『我成佛時，十方眾生至誠懇切地信樂，想要往生我的國土，念我名號十聲，如果不能往生，我就不成佛。』這是阿彌陀佛（Amitabha Buddha）自己發誓要度化眾生，只是借用人們的十念來表達歸依之心。每天早晨合掌向西，頂禮念『南謨阿彌陀佛（Namo Amitabha Buddha）』十聲，再頂禮念大慈菩薩（Mahakaruna Bodhisattva），念發願偈一遍說：『愿與唸佛人，共生極樂國。見佛了生死，如佛度一切。』再頂禮而退。至誠如此，沒有不往生的，只是恐怕在九品中品位不高罷了。如果不識字的人，教他念此偈，也能得到很大的福報。
修持法門二
每日早晨合掌向西，頂禮念『南謨阿彌陀佛（Namo Amitabha Buddha）』、『南謨觀世音菩薩（Namo Avalokiteshvara Bodhisattva）』、『南謨大勢至菩薩（Namo Mahasthamaprapta Bodhisattva）』、『南謨一切菩薩聲聞諸上善人』各十聲。再頂禮念大慈菩薩（Mahakaruna Bodhisattva），念贊佛、懺罪、迴向、發願全偈一遍說：『十方三世佛，阿彌陀（Amitabha）第一。九品度眾生，威德無窮極。我今大歸依，懺悔三業罪。凡有諸福善，至心用迴向。愿與唸佛人，感
【English Translation】 With such affinity, my aspiration to be reborn in the highest grade of the highest rank will surely be realized. In the future, when I transform and guide others, none will be unwilling to follow.
Longshu's Amplified Pure Land Text, Volume 3 (End) Taisho Tripitaka, Volume 47, No. 1970, Longshu's Amplified Pure Land Text
Longshu's Amplified Pure Land Text, Volume 4
Composed by Wang Rixiu, a Jinshi (successful candidate in the highest imperial examinations) of the Imperial Academy
The Pure Land Dharma method is mostly found in the 'Larger Sutra of Immeasurable Life' and the 'Contemplation Sutra'. It has shallow and deep aspects. The shallow practice has small merit and belongs to the lower grades among the nine grades of rebirth. The deep practice has great merit and belongs to the higher grades among the nine grades. However, all can escape the cycle of rebirth and attain longevity. Now, I will first list the shallow practices, then the deep ones, as it depends on what each person cultivates.
Practice Method One
Among the forty-eight vows of Amitabha Buddha (Amitabha Buddha), there is one vow that says: 'When I attain Buddhahood, if sentient beings in the ten directions sincerely believe and desire to be born in my country, and recite my name ten times, and are not born there, may I not attain Buddhahood.' This Amitabha Buddha (Amitabha Buddha) has vowed to liberate beings, only using people's ten recitations to express their heart of refuge. Every morning, with palms together facing west, bow and recite 'Namo Amitabha Buddha (Namo Amitabha Buddha)' ten times. Then bow and recite the verse of aspiration of Great Compassion Bodhisattva (Mahakaruna Bodhisattva) once, saying: 'May I, with those who recite the Buddha's name, be reborn in the Land of Ultimate Bliss. See the Buddha and end birth and death, and liberate all beings like the Buddha.' Then bow again and retreat. If one is sincere in this way, there is no one who will not be reborn, but perhaps their grade in the nine grades will not be high. If illiterate people are taught to recite this verse, they will receive great blessings.
Practice Method Two
Every morning, with palms together facing west, bow and recite 'Namo Amitabha Buddha (Namo Amitabha Buddha)', 'Namo Avalokiteshvara Bodhisattva (Namo Avalokiteshvara Bodhisattva)', 'Namo Mahasthamaprapta Bodhisattva (Namo Mahasthamaprapta Bodhisattva)', 'Namo all Bodhisattvas, Sravakas, and all virtuous people' ten times each. Then bow and recite the Great Compassion Bodhisattva (Mahakaruna Bodhisattva), reciting the full verse of praise of the Buddha, repentance of sins, dedication, and aspiration once, saying: 'Buddhas of the ten directions and three times, Amitabha (Amitabha) is the foremost. He delivers sentient beings in the nine grades, his majestic virtue is boundless. I now take great refuge, repent of the sins of the three karmas. Whatever merits and virtues I have, I sincerely dedicate them. May I, with those who recite the Buddha's name, feel
應隨時現。臨終西方境。分明在目前。見聞皆精進。共生極樂國。見佛了生死。如佛度一切。復頂禮而退。此偈有大威力。能滅一切罪。長一切福。凡頂禮時。燒香作拜尤佳。每日如是。必中品生。如教人念此偈。得大福報。
修持法門三
一一念誦如前。唯唸佛時心想身凈土。佛前合掌恭敬唸佛。念菩薩時亦如此。念一切菩薩聲聞諸上善人時。則心想身在凈土。其唸誦聲遍於一切菩薩。聲聞諸上善人前作拜時。亦以想在凈土。作拜念偈時。亦想在凈土。佛前合掌恭敬念偈。唯有佛菩薩像時。則不須如此。然須想其像。如佛與菩薩。現身在此。受我禮拜。聽我念誦。專志如此。其往生品第必高。
大菩薩修行兼修凈土法門四
早晨先面西然香禮拜祝云。弟子某謹為盡虛空界一切眾生。然香敬禮盡虛空界一切諸佛。一切正法。一切諸大菩薩緣覺聲聞聖眾。過去然燈佛。本師釋迦牟尼佛。文殊師利菩薩。普賢菩薩。釋迦佛會下一切菩薩緣覺聲聞聖眾。過去世自在王如來。現在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。觀世音菩薩。大勢至菩薩。阿彌陀佛剎中一切菩薩緣覺聲聞聖眾(佛號隨意所增不增亦可)上自諸天天帝天人日月星辰南斗北斗司中司命風師雨師一切主造化靈神
【現代漢語翻譯】 現代漢語譯本：應以隨時顯現的心態。在臨終時，西方極樂世界的景象清晰地呈現在眼前。所見所聞都激勵著精進修行。共同往生到極樂世界，見佛了悟生死，像佛一樣普度一切眾生。然後再次頂禮佛，退下。這個偈子有巨大的威力，能夠消除一切罪業，增長一切福德。凡是頂禮的時候，燒香作揖尤其好。每天這樣做，必定能中品往生。如果教人唸誦這個偈子，會得到巨大的福報。
修持法門三
一一念誦方法如前所述。只是在唸佛的時候，心中觀想自身就在凈土。在佛前合掌，恭敬地念佛。念菩薩名號的時候也這樣做。唸誦一切菩薩、聲聞、諸上善人的名號時，就心中觀想自身在凈土，唸誦的聲音遍及一切菩薩、聲聞、諸上善人面前。作拜的時候，也觀想自身在凈土。唸誦偈子的時候，也觀想自身在凈土。在佛前合掌，恭敬地念誦偈子。只有佛菩薩像的時候，則不必如此。但必須觀想佛菩薩像，如同佛與菩薩顯現真身在此，接受我的禮拜，聽我念誦。專心致志地這樣做，往生的品位必定很高。
大菩薩修行兼修凈土法門四
早晨先面向西方，點燃香，禮拜，祝願說：『弟子某某，謹代表盡虛空界一切眾生，點燃香，恭敬禮拜盡虛空界一切諸佛、一切正法、一切諸大菩薩、緣覺、聲聞聖眾、過去然燈佛（Dipamkara Buddha），本師釋迦牟尼佛（Sakyamuni Buddha），文殊師利菩薩（Manjusri Bodhisattva），普賢菩薩（Samantabhadra Bodhisattva），釋迦佛會下一切菩薩、緣覺、聲聞聖眾，過去世自在王如來（King Freedom Buddha），現在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（Amitabha Buddha），觀世音菩薩（Avalokitesvara Bodhisattva），大勢至菩薩（Mahasthamaprapta Bodhisattva），阿彌陀佛剎中一切菩薩、緣覺、聲聞聖眾（佛號可以隨意增加，不增加也可以），上自諸天天帝、天人、日月星辰、南斗、北斗、司中、司命、風師、雨師、一切主造化靈神』。
【English Translation】 English version: One should manifest at any time. At the moment of death, the Western Pure Land appears clearly before one's eyes. What one sees and hears inspires diligent practice. Together, we will be reborn in the Land of Ultimate Bliss, see the Buddha, understand birth and death, and liberate all beings like the Buddha. Then, bow again and retreat. This verse has great power, capable of eliminating all sins and increasing all blessings. It is especially good to burn incense and prostrate when bowing. Doing this every day will surely lead to rebirth in the Middle Grade. If you teach others to recite this verse, you will receive great blessings.
Practice Method Three
Recite as before. Only when reciting the Buddha's name, visualize your body in the Pure Land. In front of the Buddha, join your palms respectfully and recite the Buddha's name. Do the same when reciting the names of Bodhisattvas. When reciting the names of all Bodhisattvas, Pratyekabuddhas, and all virtuous people, visualize your body in the Pure Land, and let the sound of your recitation reach all Bodhisattvas, Pratyekabuddhas, and all virtuous people. When prostrating, also visualize yourself in the Pure Land. When reciting the verse, also visualize yourself in the Pure Land. In front of the Buddha, join your palms respectfully and recite the verse. Only when there are images of Buddhas and Bodhisattvas is this not necessary. However, you must visualize the images as if the Buddha and Bodhisattvas are present here, receiving my prostrations and listening to my recitations. Focus your mind on this, and your rebirth will surely be of a high grade.
Great Bodhisattvas Practicing Both Cultivation and the Pure Land Method Four
In the morning, first face west, light incense, bow, and pray: 'Disciple [name] respectfully, on behalf of all sentient beings in the entire space, light incense and respectfully bow to all Buddhas in the entire space, all Right Dharma, all great Bodhisattvas, Pratyekabuddhas, Sravakas, and holy beings, Dipamkara Buddha, our teacher Sakyamuni Buddha, Manjusri Bodhisattva, Samantabhadra Bodhisattva, all Bodhisattvas, Pratyekabuddhas, and Sravakas under Sakyamuni Buddha, King Freedom Buddha of the past, thirty-six trillion, one hundred eleven thousand, nine thousand, five hundred Amitabha Buddhas (Amitabha Buddha) of the same name and title in the Western Pure Land of Ultimate Bliss, Avalokitesvara Bodhisattva, Mahasthamaprapta Bodhisattva, all Bodhisattvas, Pratyekabuddhas, and Sravakas in Amitabha Buddha's Pure Land (Buddha's names can be added or not as desired), from the gods, emperors, celestial beings, sun, moon, stars, Southern Dipper, Northern Dipper, Si Zhong, Si Ming, Wind Master, Rain Master, all spirits who control creation.'
。下自地祇大岳溟海群山眾水一切主造化靈神。中及人間一切。掌禍福靈神。普同敬禮乞。成就一切善愿。以濟度無量無邊眾生。先愿某見今處世。無一切疾病災難等事(隨意所祝)臨命終時。一月預知其期。化佛菩薩來迎。西方境界盡現空中。遲遲而久。眾人皆見。某即如入禪定。安然化去。遂見阿彌陀佛。證無生法忍。了六神通。不出此間一歲。即來此間。教化眾生。漸漸變此南閻浮提盡世界。以至十方無量世界。皆為清凈極樂世界。禮拜。
又祝云。
弟子某謹為盡虛空界一切眾生。敬禮盡虛空界三世諸佛。仰惟如來大慈大悲。憫念眾生沉淪苦海無有出期。在涅槃者。盡出涅槃。救度眾生。無窮無已。見在世者。勤轉法輪。開覺群迷。無窮無已。其未來者。入萬類中。廣種善根。無窮無已。度盡眾生而後已。緣覺聲聞之眾亦復如是。禮拜。
又祝云。
弟子某謹為盡虛空界一切善人。唸佛說長壽偈七遍。愿增延此等善人壽數。廣化眾生。咸超苦海。我慈諸龍王天上及世間。以我此慈心。得滅諸毒恚。我以智慧聚用心。殺此毒味毒無味。毒破滅入地去。禮拜。佛言。早晨清凈念此七遍。令人長壽。今為盡虛空界一切善人唸誦。則功德甚大矣。
又祝云。
弟子某至心敬禮日
【現代漢語翻譯】 現代漢語譯本：下至地祇（dǐ qí，地神）大岳（dà yuè，高大的山嶽）溟海（míng hǎi，廣闊的海洋）群山眾水一切主造化靈神，中及人間一切掌禍福靈神，普遍共同敬禮，祈求成就一切善愿，用來濟度無量無邊的眾生。先愿某（mǒu，指代人名）現在世間，沒有一切疾病災難等事（隨意所祝），臨命終時，提前一個月預知時日，化佛（huà fó，應化之佛）菩薩前來迎接，西方境界完全顯現在空中，時間長久，眾人都能看見。某就像進入禪定一樣，安然化去。於是見到阿彌陀佛（Āmítuó fó），證得無生法忍（wú shēng fǎ rěn，體悟諸法不生不滅的真理），了悟六神通（liù shén tōng，六種神通能力）。不出一年，就來到此間，教化眾生，漸漸將此南閻浮提（Nán yánfú tí，指我們所居住的這個世界）乃至整個世界，以至十方無量世界，都變為清凈極樂世界。禮拜。
又祝願說：
弟子某恭敬地為盡虛空界一切眾生，敬禮盡虛空界三世諸佛。仰仗如來大慈大悲，憐憫眾生沉淪苦海沒有脫離之期。已經在涅槃（niè pán，寂滅）中的，全部出離涅槃，救度眾生，沒有窮盡。現在世間的，勤奮轉動法輪（fǎ lún，佛法），開啟覺悟群體的迷惑，沒有窮盡。未來世的，進入萬類之中，廣泛種植善根，沒有窮盡。度盡眾生然後停止。緣覺（yuán jué，通過自身努力覺悟的人）聲聞（shēng wén，聽聞佛法而覺悟的人）之眾也是這樣。禮拜。
又祝願說：
弟子某恭敬地為盡虛空界一切善人，唸佛說長壽偈（cháng shòu jì，祈求長壽的偈頌）七遍。愿增加這些善人的壽命，廣泛教化眾生，都超越苦海。我慈悲諸龍王（lóng wáng，龍族之王）、天上以及世間，用我這慈悲心，得以滅除各種毒害和嗔恨。我用智慧聚集的心，殺死這毒味，毒無味，毒破滅入地而去。禮拜。佛說：早晨清凈唸誦這七遍，令人長壽。現在為盡虛空界一切善人唸誦，那麼功德就非常大了。
又祝願說：
弟子某至誠敬禮日
【English Translation】 English version: Down to the earth deities (dǐ qí, earth gods), great mountains (dà yuè, tall mountains), vast seas (míng hǎi, broad oceans), all the ruling spirits of mountains, waters, and creation, in the middle to all the spirits in the human realm who control fortune and misfortune, universally and respectfully pay homage, praying for the fulfillment of all good wishes, to deliver immeasurable and boundless sentient beings. First, may so-and-so (mǒu, placeholder for a name), now living in this world, be free from all illnesses, disasters, and such things (whatever is wished). When approaching the end of life, may they know the time one month in advance, may manifested Buddhas (huà fó, transformation bodies of Buddhas) and Bodhisattvas come to greet them, may the Western Pure Land realm be fully revealed in the sky, for a long time, so that everyone can see it. May so-and-so, like entering into meditative absorption, peacefully pass away. Then, may they see Amitabha Buddha (Āmítuó fó), attain the non-origination forbearance (wú shēng fǎ rěn, realization of the truth that all dharmas neither arise nor cease), and comprehend the six supernormal powers (liù shén tōng, six kinds of supernatural abilities). Within a year, may they come to this world, teach and transform sentient beings, gradually transforming this Jambudvipa (Nán yánfú tí, the world we live in), even the entire world, and even the immeasurable worlds in the ten directions, into pure and blissful lands. Pay homage.
Again, make the following aspiration:
Disciple so-and-so respectfully, for all sentient beings in the entire space realm, pays homage to all Buddhas of the three times in the entire space realm. Relying on the great compassion of the Tathagata, pitying sentient beings who are sinking in the sea of suffering without hope of escape. Those who are already in Nirvana (niè pán, extinction), may they all emerge from Nirvana to save sentient beings, without end. Those who are currently in the world, may they diligently turn the Dharma wheel (fǎ lún, the Buddha's teachings), awakening the delusions of the masses, without end. Those who are yet to come, may they enter into all kinds of beings, widely planting good roots, without end. May they cease only after delivering all sentient beings. The Pratyekabuddhas (yuán jué, those who attain enlightenment through their own efforts) and Sravakas (shēng wén, those who attain enlightenment by hearing the Buddha's teachings) are also like this. Pay homage.
Again, make the following aspiration:
Disciple so-and-so respectfully, for all virtuous people in the entire space realm, recites the longevity verse (cháng shòu jì, verses for praying for longevity) seven times. May this increase the lifespan of these virtuous people, widely transforming sentient beings, so that all may transcend the sea of suffering. I have compassion for all Dragon Kings (lóng wáng, kings of the dragon race), beings in the heavens, and in the world. With this compassionate heart of mine, may I extinguish all poisons and hatred. With the mind that gathers wisdom, I kill this poisonous taste, poison has no taste, poison is destroyed and enters the earth. Pay homage. The Buddha said: Reciting this seven times in the morning with a pure mind will bring longevity. Now reciting it for all virtuous people in the entire space realm, the merit will be very great.
Again, make the following aspiration:
Disciple so-and-so sincerely pays homage to the Sun
月光明世尊火光如來觀世音菩薩乞念。某每日持誦如來菩薩聖號各一百八遍。仰惟大慈大悲各以願力。令某早悟真性。增崇福力。無一切疾病災難等事。以上三者為救度眾生。故禮拜。
又祝云。
弟子某謹為此南閻浮提無巨無細一切眾生。敬禮諸天天帝天人日月星辰南斗北斗司中司命風師雨師一切主造化靈神諸地靈祇大岳溟海群山眾水一切主造化靈神人間一切掌禍福靈神。普同敬禮。以為此等眾生謝覆載照臨產生養育衛護之恩。某謹為此等眾生。念南謨釋迦牟尼佛一百八遍以種無上善根。念南謨阿彌陀佛一百八遍。以結無上善緣。愿此等眾生常沐洪恩歡喜相向。不相爭相殺。不相食相陵。修進佛法。脫離苦海。即變此南閻浮提為極樂世界。禮拜。
又祝云。
弟子某感謝。天地覆載。日月星辰照臨。造化產生。神靈衛祐。父母產育。君臣庇護。師尊教誨。恩地提挈。及衣食來處。及受用處。及使令處。及行住坐處。一切有恩力於己者。悉皆感謝。謹爲念南謨釋迦牟尼佛一百八遍。以種無上善根。念南謨阿彌陀佛一百八遍。以結無上善緣。一切有情在者早證菩提正果。在下者盡生極樂世界。禮拜。修此六段畢。然後面西修凈土。
大菩薩修凈土法門五
早晨面西然香禮拜祝云。
【現代漢語翻譯】 現代漢語譯本： 月光明世尊（Yue Guangming Shizun，月光照亮世界的世尊），火光如來（Huo Guang Rulai，火焰般光明的如來），觀世音菩薩（Guan Shi Yin Pusa，觀照世間聲音的菩薩）請您垂聽我的祈念。我每日持誦如來菩薩的聖號各一百零八遍，仰仗您們的大慈大悲和各自的願力，使我早日領悟真性，增長福德，沒有一切疾病災難等事。以上這三件事是爲了救度眾生，所以我禮拜您們。 又祝願說： 弟子某某，謹為這南閻浮提（Nan Yanfu Ti，我們所居住的這個世界）所有大大小小的眾生，恭敬地禮拜諸天天帝（Zhu Tiantian Di，眾天的帝王），天人（Tian Ren，天界的眾生），日月星辰（Ri Yue Xing Chen，太陽、月亮和星星），南斗（Nan Dou，南斗星君），北斗（Bei Dou，北斗星君），司中（Si Zhong，掌管中宮的神），司命（Si Ming，掌管生命的神），風師（Feng Shi，掌管風的神），雨師（Yu Shi，掌管雨的神），一切主宰造化的靈神，諸地靈祇（Zhu Di Ling Qi，土地神），大岳（Da Yue，高山），溟海（Ming Hai，大海），群山眾水一切主宰造化的靈神，人間一切掌管禍福的靈神。普遍地一同恭敬禮拜，以此感謝這些眾生覆載、照臨、產生、養育、衛護的恩德。我謹為這些眾生，唸誦南謨釋迦牟尼佛（Namo Shijia Muni Fo，皈依釋迦牟尼佛）一百零八遍，以種下無上的善根；唸誦南謨阿彌陀佛（Namo Amituo Fo，皈依阿彌陀佛）一百零八遍，以結下無上的善緣。愿這些眾生常常沐浴在洪大的恩澤之中，歡喜相向，不互相爭鬥殘殺，不互相吞食欺凌，修習精進佛法，脫離痛苦的海洋，即使這南閻浮提轉變為極樂世界。禮拜。 又祝願說： 弟子某某，感謝天地覆載，日月星辰照臨，造化產生，神靈衛護，父母生育，君王庇護，師長教誨，恩人提攜，以及衣食的來源，以及受用的地方，以及使喚差遣的地方，以及行走居住坐臥的地方，一切對我有恩力的人，都全部感謝。謹為此唸誦南謨釋迦牟尼佛（Namo Shijia Muni Fo，皈依釋迦牟尼佛）一百零八遍，以種下無上的善根；唸誦南謨阿彌陀佛（Namo Amituo Fo，皈依阿彌陀佛）一百零八遍，以結下無上的善緣。一切有情眾生，還活著的早日證得菩提正果，已經去世的都往生極樂世界。禮拜。修習這六段完畢，然後面向西方修習凈土法門。 大菩薩修凈土法門五 早晨面向西方，點燃香，禮拜，祝願說：
【English Translation】 English version: May the World Honored One of Moonlight (Yue Guangming Shizun, the World Honored One illuminated by moonlight), the Tathagata of Firelight (Huo Guang Rulai, the Tathagata of fiery light), and Avalokitesvara Bodhisattva (Guan Shi Yin Pusa, the Bodhisattva who observes the sounds of the world) hear my prayers. I recite the holy names of the Tathagata and Bodhisattva one hundred and eight times each day, relying on your great compassion and individual vows, so that I may quickly awaken to true nature, increase my blessings, and be free from all illnesses and disasters. These three things are for the salvation of all beings, therefore I prostrate to you. And further pray: Disciple so-and-so, respectfully prostrates on behalf of all beings, great and small, in this Jambudvipa (Nan Yanfu Ti, the world we live in), to the various heavenly emperors (Zhu Tiantian Di, emperors of the heavens), devas (Tian Ren, heavenly beings), the sun, moon, and stars (Ri Yue Xing Chen, the sun, moon, and stars), the Southern Dipper (Nan Dou, the Southern Dipper stars), the Northern Dipper (Bei Dou, the Northern Dipper stars), the Officer of the Center (Si Zhong, the god who governs the central palace), the Officer of Destiny (Si Ming, the god who governs life), the Master of Wind (Feng Shi, the god who governs wind), the Master of Rain (Yu Shi, the god who governs rain), all the spiritual deities who govern creation, the spirits of the earth (Zhu Di Ling Qi, earth deities), the great mountains (Da Yue, high mountains), the vast seas (Ming Hai, vast seas), all the mountains and waters and all the spiritual deities who govern creation, and all the spiritual deities in the human world who govern fortune and misfortune. Universally and respectfully prostrate together, to thank these beings for their kindness in covering, illuminating, generating, nurturing, and protecting. I respectfully recite Namo Shakyamuni Buddha (Namo Shijia Muni Fo, Homage to Shakyamuni Buddha) one hundred and eight times for these beings, to plant unsurpassed roots of goodness; I recite Namo Amitabha Buddha (Namo Amituo Fo, Homage to Amitabha Buddha) one hundred and eight times, to form unsurpassed good connections. May these beings always bathe in vast grace, face each other with joy, not fight or kill each other, not devour or bully each other, cultivate and advance in the Buddha-dharma, and escape the sea of suffering, so that even this Jambudvipa may be transformed into the Land of Ultimate Bliss. Prostration. And further pray: Disciple so-and-so, gives thanks for the covering and carrying of heaven and earth, the illumination of the sun, moon, and stars, the creation and generation, the protection of the spirits, the birth of parents, the protection of rulers, the teachings of teachers, the support of benefactors, as well as the source of clothing and food, the places of enjoyment, the places of service, and the places of walking, dwelling, sitting, and lying down, all those who have been kind and helpful to me, I thank them all. I respectfully recite Namo Shakyamuni Buddha (Namo Shijia Muni Fo, Homage to Shakyamuni Buddha) one hundred and eight times for this, to plant unsurpassed roots of goodness; I recite Namo Amitabha Buddha (Namo Amituo Fo, Homage to Amitabha Buddha) one hundred and eight times, to form unsurpassed good connections. May all sentient beings who are alive quickly attain the right fruit of Bodhi, and those who have passed away be reborn in the Land of Ultimate Bliss. Prostration. After completing these six sections, then face west and cultivate the Pure Land practice. Great Bodhisattva's Pure Land Practice Method Five In the morning, face west, light incense, prostrate, and pray:
弟子某謹為虛空界一切眾生。敬禮西方聖眾。十稱念四聖號。仰惟聖眾大慈大悲特展威神。一如此等眾生各各自十稱念。盡拔濟生於極樂世界。乃念四聖號各十聲。禮拜。
又祝云。
弟子某謹為盡虛空界一切眾生。贊阿彌陀佛。懺罪迴向發願敬禮。仰惟如來大慈大悲特展威神。一如此等眾生各各自讚佛懺罪。迴向發願敬禮。盡拔濟生於極樂世界。乃念大慈菩薩全偈一遍(在卷首第一段。)禮拜。
又祝云。
弟子某謹為盡虛空界一切眾生。敬禮西方極樂世界觀世音菩薩大勢至菩薩一切菩薩聲聞諸上善人。仰惟大慈大悲憫念眾生沉淪苦海無有出期。特展威神。遞相勸勉。分身於此震旦國。為卿相群臣。共佐吾君治教。眾生使不相爭相殺。不相食相陵。變世醇和。共躋仁壽。及於此南閻浮提。盡此娑婆世界及十方濁惡世界身。為國王大臣百僚庶尹。以此有位之臣。教化眾生。同修佛道。脫離苦海。即變吾國。以至十方濁惡世界。皆為清凈極樂世界。禮拜。
(古本云。延祐乙卯四月十四日。命工刊板。至十月初一夜。刊至此板出舍利一顆。初七日刊至法字上。又出舍利一顆。下元日刊至聖字上。又現舍利一顆。見存板中留以供養云。伏望。觀此文者。睹此靈驗者。同生深信堅固之心。請
【現代漢語翻譯】 弟子某（弟子的名字）謹代表虛空界一切眾生，恭敬頂禮西方聖眾。唸誦十聲四聖號（阿彌陀佛、觀世音菩薩、大勢至菩薩、地藏王菩薩）。祈求聖眾以大慈大悲之心，展現威神之力，使這些眾生各自唸誦十聲聖號，都能脫離苦海，往生極樂世界。然後唸誦四聖號各十聲，並禮拜。
又祝願說：
弟子某（弟子的名字）謹代表盡虛空界一切眾生，讚歎阿彌陀佛，懺悔罪業，迴向功德，發願敬禮。祈求如來以大慈大悲之心，展現威神之力，使這些眾生各自讚佛懺罪，迴向發願敬禮，都能脫離苦海，往生極樂世界。然後唸誦大慈菩薩全偈一遍（在卷首第一段），並禮拜。
又祝願說：
弟子某（弟子的名字）謹代表盡虛空界一切眾生，恭敬頂禮西方極樂世界觀世音菩薩（Avalokiteśvara），大勢至菩薩（Mahāsthāmaprāpta），一切菩薩、聲聞（Śrāvaka），諸上善人。祈求大慈大悲的菩薩們，憐憫眾生沉淪苦海，沒有脫離之期，特別展現威神之力，互相勸勉，分身於此震旦國（中國），作為卿相群臣，共同輔佐君王治理教化，使眾生不互相爭鬥殺戮，不互相吞食欺凌，使社會變得淳樸和諧，共同達到仁愛長壽的境界。以及在此南閻浮提（Jambudvīpa），乃至整個娑婆世界（Sahā world）及十方濁惡世界，化身為國王大臣百官庶民，以有權位之身，教化眾生，共同修習佛道，脫離苦海。使我們的國家，乃至十方濁惡世界，都變為清凈極樂世界。並禮拜。
（古本記載：延祐乙卯年四月十四日，命工匠刊刻經板。至十月初一夜，刊刻到此板時，出現一顆舍利。初七日刊刻到『法』字上，又出現一顆舍利。下元日刊刻到『聖』字上，又顯現一顆舍利。現存於經板中，留作供養。希望看到此文的人，見到此靈驗的人，都能生起深刻堅固的信心。請繼續閱讀。）
【English Translation】 Disciple [Disciple's Name] respectfully, on behalf of all sentient beings in the realm of emptiness, pays homage to the Western Saints. Recites the Four Holy Names (Amitābha, Avalokiteśvara, Mahāsthāmaprāpta, Ksitigarbha) ten times. Humbly requests the Holy Ones, with great compassion, to manifest their divine power, so that each of these beings, reciting the Holy Names ten times, may be delivered from suffering and reborn in the Pure Land of Ultimate Bliss. Then recites each of the Four Holy Names ten times and prostrates.
Further, the prayer says:
Disciple [Disciple's Name] respectfully, on behalf of all sentient beings in the realm of emptiness, praises Amitābha Buddha, repents of sins, dedicates merit, makes vows, and pays homage. Humbly requests the Tathāgata, with great compassion, to manifest their divine power, so that each of these beings, praising the Buddha, repenting of sins, dedicating merit, making vows, and paying homage, may be delivered from suffering and reborn in the Pure Land of Ultimate Bliss. Then recites the entire verse of the Great Compassion Bodhisattva (in the first paragraph of the beginning) once and prostrates.
Further, the prayer says:
Disciple [Disciple's Name] respectfully, on behalf of all sentient beings in the realm of emptiness, pays homage to Avalokiteśvara Bodhisattva, Mahāsthāmaprāpta Bodhisattva, all Bodhisattvas, Śrāvakas, and all virtuous beings in the Western Pure Land of Ultimate Bliss. Humbly requests the Bodhisattvas of great compassion, to have pity on sentient beings sinking in the sea of suffering without hope of escape, to especially manifest their divine power, to encourage each other, to manifest bodies in this land of China, as ministers and officials, to jointly assist the ruler in governing and teaching, so that sentient beings do not fight and kill each other, do not devour and oppress each other, to transform the world into purity and harmony, and jointly attain benevolence and longevity. And in this Jambudvīpa, and throughout this Sahā world and the ten impure worlds, to manifest as kings, ministers, officials, and common people, to use their positions of power to teach sentient beings, to jointly cultivate the Buddha's path, and escape from the sea of suffering. To transform our country, and even the ten impure worlds, into pure lands of ultimate bliss. And prostrates.
(Ancient text records: On the fourteenth day of the fourth month of the Yiyou year of the Yuan Dynasty, artisans were ordered to carve the woodblocks. On the first night of the tenth month, when carving this block, a śarīra appeared. On the seventh day, when carving the character '法' (Dharma), another śarīra appeared. On the Lower Yuan Festival, when carving the character '聖' (Holy), another śarīra manifested. It is currently preserved in the woodblock and kept for offering. It is hoped that those who see this text and witness this miraculous event will generate deep and firm faith. Please continue reading.)
遵熏修必生凈土。是即龍舒居士所謂自古及今修持者眾。豈無感應。斯言倍不輕也)。
如不食肉此為大善如有疾病不免食三凈肉即 祝云。
弟子某為身在世網。宿業深重之故。腑臟身體怯弱。不免有時食三凈肉。謹為昨日所食之肉之眾生。唸誦南謨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七七遍。仰惟如來大慈大悲特展威神。一如此眾生自捨身命。以與唸誦者乞。爲念誦資薦。其身定拔濟。生於極樂世界。某誓願。所食之肉。所資氣力。所為善業。愿與此等眾生共之。愿此等眾生先生極樂世界。俟某生極樂世界。見佛聞法。證六神通。來此南閻浮提。化度眾生之時。此等眾生皆隨逐而來。共化眾生。同升佛道。禮拜。
如不食肉。則為平生所衣之衣。為絲為綿。蠶及與己交加之綿帛所為之蠶。唸誦如前。
又祝云。
弟子某謹為此南閻浮提今日所殺所食之眾生。唸誦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聖號一百二十遍。仰惟如來大慈大悲。以某唸誦如來名號。一聲一如來度一眾生。盡其唸誦之數亦復如是。盡度生極樂世界。禮拜。
修持法門六(釋迦佛親以此教二老人。無可疑者。若人至心持念。及誦往生真言。解冤延壽。
【現代漢語翻譯】 現代漢語譯本： 遵循熏修必定往生凈土。這就是龍舒居士所說的『自古及今修持的人眾多，難道沒有感應嗎？』這句話實在不容輕視。 如果不吃肉，這是很大的善事。如果生病了，免不了要吃三凈肉，就祝禱說： 『弟子某因為身在世俗的羅網中，宿世的業障深重，導致腑臟身體虛弱，免不了有時要吃三凈肉。謹為昨天所吃的肉的眾生，唸誦南謨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（Amitabha Buddha）七七遍。仰仗如來（Tathagata）大慈大悲，特別展現威神之力，就像這些眾生自己捨棄身命，來與唸誦者乞求，作爲念誦的資助，使其身必定得到拔濟，往生到極樂世界。某發誓愿，所吃的肉，所資助的氣力，所做的善業，願意與這些眾生共同享有。愿這些眾生先往生極樂世界，等到某往生極樂世界，見佛聞法，證得六神通，來到這南閻浮提（Jambudvipa），化度眾生的時候，這些眾生都跟隨而來，共同化度眾生，一同升入佛道。』禮拜。 如果不吃肉，那麼對於平生所穿的衣服，是絲或綿，蠶以及與自己交織的綿帛所用的蠶，唸誦如前。 又祝禱說： 『弟子某謹為此南閻浮提今日所殺所吃的眾生，唸誦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聖號一百二十遍。仰仗如來大慈大悲，因為某唸誦如來名號，一聲如來度一個眾生，盡其唸誦的數目也同樣如此，全部度往生極樂世界。』禮拜。 修持法門六（釋迦佛（Sakyamuni Buddha）親自用這個方法教導兩位老人，無可懷疑。如果有人至誠持念，以及誦往生真言，可以解冤延壽。
【English Translation】 English version: Following the practice of熏修 (xunxiu,熏修,熏習 and cultivation) will certainly lead to rebirth in the Pure Land. This is what Layman Longshu meant when he said, 'From ancient times until now, there have been many who practice cultivation. How could there be no response?' These words are not to be taken lightly. If one does not eat meat, this is a great virtue. If one is ill and cannot avoid eating 'three kinds of clean meat' (三凈肉), then one should pray and say: 'Disciple [name] is trapped in the net of the world, with deep karmic burdens from past lives, causing weakness in my internal organs and body. I cannot avoid eating 'three kinds of clean meat' at times. I sincerely recite the name of Namo Amitabha Buddha (南謨阿彌陀佛), with thirty-six trillion, one hundred eleven thousand, nine hundred and fifty identical names and titles, seventy-seven times for the beings whose flesh I consumed yesterday. I rely on the Tathagata's (如來) great compassion and especially manifest divine power, just as these beings themselves gave up their lives to beg the reciter to use it as a resource for recitation, so that their bodies will surely be delivered and reborn in the Land of Ultimate Bliss (極樂世界). [Name] vows that the meat consumed, the energy gained, and the good deeds performed will be shared with these beings. May these beings be reborn in the Land of Ultimate Bliss first. When [Name] is reborn in the Land of Ultimate Bliss, sees the Buddha, hears the Dharma, and attains the six supernormal powers, and comes to this Jambudvipa (南閻浮提) to transform and liberate sentient beings, may these beings all follow and come together to transform sentient beings and ascend to Buddhahood together.' Bow. If one does not eat meat, then for the clothes worn in daily life, whether silk or cotton, the silkworms and the silkworms used for the interwoven silk and cotton fabrics, recite as before. And pray again, saying: 'Disciple [name] sincerely recites the holy name of Namo Amitabha Buddha (南無阿彌陀佛), with thirty-six trillion, one hundred eleven thousand, nine hundred and fifty identical names and titles, one hundred and twenty times for the beings killed and eaten today in this Jambudvipa (南閻浮提). I rely on the Tathagata's great compassion, because [name] recites the Tathagata's name, one recitation of the Tathagata delivers one sentient being, and the number of recitations is the same, delivering all to be reborn in the Land of Ultimate Bliss.' Bow. Sixth method of practice (Sakyamuni Buddha (釋迦佛) personally taught these two old men this method, which is beyond doubt. If a person sincerely holds and recites it, and recites the Rebirth Mantra, it can resolve grievances and prolong life.
得大福報。證無生忍。居不退地。豈不偉歟。呂元益謹勸)
釋迦佛在世時。有翁婆二人。用谷一斗。記數念阿彌陀佛。愿生西方。佛云。我別有方法。令汝唸佛一聲得多谷之數。乃教以念南謨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。出寶王論。嘗以秈谷校之。一合千八百粒此數乃二千石之數。佛自以此教二老人。則其功德甚大可知矣。若愚人不能念者。且單念亦可。教人全念。得大福報。或兼持誦小阿彌陀經或大阿彌陀經或其他佛經。隨數多少迴向愿生西方。皆可拔一切業根本。往生凈土真言。
南謨阿彌多婆夜掇 拖茄多 夜掇逮 夜多阿彌里 都婆毗 阿彌里掇 悉耽婆毗 阿彌里掇 毗加蘭帝 阿彌里掇 毗加蘭掇 加彌膩 茄茄那 止多加戾 娑婆訶
真言字本非佛國字。乃譯經者所用。人多以其字難識而不讀。佛初說時止有聲音。今存其聲音。用易識之字代之。不失佛之本意。更不須疑。又世間點句多差。今用藏經兩處點句一同。亦不須疑。誦此咒者。阿彌陀佛常住其頂。不令冤家為害。現世安穩。命終任意往生。若滿二十萬遍。即菩提芽生。三十萬遍。非久面見阿彌陀佛。晉時遠法師誦此咒。有神人。從西持白銀臺來云。法師壽終。當乘此往生阿彌陀佛國。眾
【現代漢語翻譯】 現代漢語譯本： 得大福報，證無生忍（對一切法不生不滅的體悟），居不退地（永不退轉的境界），豈不偉大嗎！（呂元益恭敬勸勉）
釋迦佛在世時，有一對老夫婦，用一斗穀子，計數唸誦阿彌陀佛（Amitabha Buddha），發願往生西方極樂世界。佛說：『我另有方法，能讓你念一聲佛，得到多於穀子數量的福報。』於是教他們唸誦『南謨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』。出自《寶王論》。曾經用秈米來校對，一合米有一千八百粒，這個總數相當於二千石米的數量。佛親自用這個方法教導兩位老人，那麼其中的功德之大是可以想見的。如果愚鈍之人不能全念，那麼只念阿彌陀佛也是可以的。教導他人全部唸誦，能得到巨大的福報。或者兼持誦《小阿彌陀經》或《大阿彌陀經》或其他佛經，隨數量多少迴向，發願往生西方極樂世界，都可以拔除一切業障的根本。往生凈土真言（Pure Land Rebirth Mantra）。
南謨阿彌多婆夜 哆他伽多夜 哆地夜他 阿彌利都婆毗 阿彌利哆 悉耽婆毗 阿彌利哆 毗加蘭帝 阿彌利哆 毗加蘭哆 伽彌膩 伽伽那 止多迦例 娑婆訶
真言的文字原本不是佛國的文字，而是譯經者所使用的。很多人因為這些字難以辨認而不讀誦。佛最初宣說時只有聲音，現在儲存其聲音，用容易辨認的字代替，不會失去佛的本意，更不需要懷疑。而且世間流傳的點句有很多錯誤，現在採用藏經中兩處點句相同之處，也不需要懷疑。誦持此咒的人，阿彌陀佛常常住在他的頭頂，不讓冤家債主加害。現世安穩，命終后可以隨意往生。如果念滿二十萬遍，菩提之芽就會生起。三十萬遍，不久就能面見阿彌陀佛。晉朝時遠法師誦持此咒，有神人從西方拿著白銀臺來，說：『法師壽命終結時，應當乘坐此臺往生阿彌陀佛國。』
【English Translation】 English version: Attain great blessings, realize Anutpattika-dharma-kshanti (the patient acceptance of the non-arising of all dharmas), and dwell in the irreversible stage. How magnificent! (Respectfully advised by Lü Yuanyi)
When Shakyamuni Buddha (釋迦佛) was in the world, there was an old couple who used one dou (斗, a unit of dry volume) of grain to count while reciting Amitabha Buddha's (阿彌陀佛) name, vowing to be reborn in the Western Pure Land. The Buddha said, 'I have another method that will allow you to receive more blessings than the number of grains for reciting the Buddha's name once.' So he taught them to recite 'Namo Western Pure Land of Ultimate Bliss, Three Hundred and Sixty Trillion, One Hundred and Eleven Thousand, Nine Thousand and Five Hundred Amitabha Buddhas with the Same Name and Title.' This comes from the 'Treasure King Treatise' (寶王論). It was once verified with Xian rice (秈谷), with one he (合, a smaller unit of dry volume) containing one thousand eight hundred grains, making the total equivalent to two thousand shi (石, another unit of dry volume). The Buddha personally taught this method to the two elders, so the magnitude of its merit is conceivable. If foolish people cannot recite the entire phrase, then simply reciting Amitabha Buddha is also acceptable. Teaching others to recite the entire phrase can bring great blessings. Alternatively, one can also recite the 'Smaller Amitabha Sutra' or the 'Larger Amitabha Sutra' or other Buddhist scriptures, dedicating the merit according to the quantity recited, vowing to be reborn in the Western Pure Land, which can eradicate the root of all karmic obstacles. Pure Land Rebirth Mantra (往生凈土真言).
Namo Amitabhaya Tathagataya Tadyatha Amritodbhave Amrita Siddham bhave Amrita Vikrante Amrita Vikranta Gamine Gagana Kirti Svaha
The words of the mantra were not originally from the Buddha's land but were used by translators of scriptures. Many people do not recite them because the words are difficult to recognize. When the Buddha first spoke them, there was only sound. Now, the sound is preserved, and easily recognizable words are used to replace them, without losing the Buddha's original intention, so there is no need to doubt. Moreover, there are many errors in the punctuation used in the world. Now, the punctuation from two places in the Tripitaka (藏經) that are the same is used, so there is also no need to doubt. Those who recite this mantra will have Amitabha Buddha constantly dwelling on their crown, preventing enemies from causing harm. They will have peace and stability in this life and can be reborn at will after death. If one recites it two hundred thousand times, the sprout of Bodhi will arise. After three hundred thousand times, one will soon see Amitabha Buddha. During the Jin Dynasty, Dharma Master Yuan (遠法師) recited this mantra, and a divine being came from the West with a silver platform, saying, 'When the Dharma Master's life ends, he should ride this platform to be reborn in Amitabha Buddha's land.'
人聞空中如奏音樂。異香數日不歇。
修持法門七
佛問阿難云。汝欲見地獄人否。阿難云。欲見。佛云。身行惡。口言惡。意念惡。此地獄人也。蓋謂人生善惡不過身口意三業。今三業俱惡。是為純黑業。所以入地獄。若三業俱善。則為純白業。乃生天堂。若三業中有一業善。則為雜業。亦不入地獄。故身意雖惡。而口唸佛名。亦一業善。遠勝於三業俱惡。況口唸佛時。又能心想佛像。則意業善。端正其身而手提數珠。則身業善。常能善此三業以修凈土。必上品生。予嘗于鎮江。聞賣蝦者叫蝦一聲。而知其三業俱惡。何則身荷蝦。擔則身業惡。意欲賣蝦。則意業惡。口叫賣蝦。則口業惡。是知叫蝦一聲而三業俱惡。此佛所謂地獄人也。以此觀之。則目前所謂地獄人者多矣。可不畏哉。眾生以愚癡不知因果。陷於罪惡。深可憐憫。知其說者為開導化諭。此名法施。法施為佈施之大者。其為福報豈易量耶。或曰。人誦佛名一向稱誦。正如呼一人。一向呼之。其人必怒。故一向誦佛名者。未足為善也。是不然。眾生自無始以來口業。口業過惡積如山海。多誦佛名以滌盪之。猶懼不足。豈可以稱呼常人之名為比也。況諸佛自開此唸誦法門。所以誘掖眾生善其口業。以漸其身意。故謂一向誦佛名未足為善者。世俗
【現代漢語翻譯】 現代漢語譯本：有人聽到空中彷彿演奏音樂，奇異的香味持續了數日不散。
修持法門七
佛陀問阿難（Ananda，佛陀的十大弟子之一）說：『你想見地獄中的人嗎？』阿難回答：『想見。』佛陀說：『身體做惡事，口裡說惡語，心裡想惡念，這就是地獄中的人。』 這說明人生的善惡不外乎身、口、意三業。現在三業都是惡的，這就是純粹的黑業，所以會墮入地獄。如果三業都是善的，那就是純粹的白業，會生到天堂。如果三業中有一業是善的，那就是雜業，也不會墮入地獄。所以，即使身和意是惡的，但口中唸誦佛名，也是一業善，遠遠勝過三業都是惡的。更何況口唸佛時，又能心中想著佛像，那就是意業善；端正身體，手中拿著念珠，那就是身業善。經常能夠以這三業來修持凈土，必定能上品往生。我曾經在鎮江，聽到賣蝦的人叫賣蝦的聲音，就知道他的三業都是惡的。為什麼呢？身體挑著蝦擔，這是身業惡；心裡想著賣蝦，這是意業惡；口裡叫賣蝦，這是口業惡。由此可知，叫賣蝦一聲，三業都是惡的。以此來看，那麼現在所謂的地獄人就太多了，能不畏懼嗎？眾生因為愚癡，不知道因果，陷入罪惡，實在可憐。知道這些道理的人，應該開導勸化他們，這叫做『法施』。法施是佈施中最大的，它的福報哪裡容易衡量呢？』 有人說：『人誦唸佛名，一直稱誦，就像呼喚一個人，一直呼喚他，那個人一定會生氣。所以，一直誦唸佛名，不足以算是善事。』 這不對。眾生從無始以來，口業的過惡積累如山海，多誦佛名來洗滌它，還怕不夠，怎麼可以拿稱呼普通人的名字來相比呢？況且諸佛自己開創這個唸誦法門，用來引導眾生善護口業，進而善護身和意。所以說一直誦唸佛名不足以算是善事，是世俗的看法。
【English Translation】 English version: People heard music playing in the air, and a strange fragrance lingered for several days.
The Seventh Method of Cultivation
The Buddha asked Ananda (one of the ten principal disciples of the Buddha): 'Do you want to see the people in hell?' Ananda replied: 'I want to see.' The Buddha said: 'The body performs evil deeds, the mouth speaks evil words, and the mind thinks evil thoughts; these are the people in hell.' This explains that the good and evil of a person's life are nothing more than the three karmas of body, speech, and mind. Now, if all three karmas are evil, this is purely black karma, and therefore one will fall into hell. If all three karmas are good, then it is purely white karma, and one will be born in heaven. If one of the three karmas is good, then it is mixed karma, and one will not fall into hell. Therefore, even if the body and mind are evil, reciting the Buddha's name is still one good karma, far better than all three karmas being evil. Moreover, when reciting the Buddha's name, if one can also visualize the Buddha's image in the mind, then the mind karma is good; if one straightens the body and holds prayer beads in the hand, then the body karma is good. If one can constantly cultivate these three karmas to practice Pure Land, one will surely be reborn in the highest grade. I once heard a shrimp seller in Zhenjiang calling out to sell shrimp, and I knew that his three karmas were all evil. Why? Because his body carries the shrimp burden, which is evil body karma; his mind desires to sell shrimp, which is evil mind karma; and his mouth calls out to sell shrimp, which is evil speech karma. From this, we can know that calling out to sell shrimp once means that all three karmas are evil. Looking at it this way, there are too many so-called people of hell right now. How can we not be afraid? Sentient beings are ignorant and do not know cause and effect, and they fall into sin, which is truly pitiful. Those who know these principles should enlighten and persuade them; this is called 'Dharma giving'. Dharma giving is the greatest of all giving, and its blessings are not easily measured.' Someone said: 'People recite the Buddha's name, constantly reciting it, just like calling out to a person, constantly calling out to him, and that person will definitely get angry. Therefore, constantly reciting the Buddha's name is not enough to be considered a good deed.' This is not right. Since beginningless time, the evil of sentient beings' speech karma has accumulated like mountains and seas. Reciting the Buddha's name more to wash it away is still not enough. How can it be compared to calling out the name of an ordinary person? Moreover, the Buddhas themselves created this method of recitation to guide sentient beings to protect their speech karma, and gradually protect their body and mind. Therefore, saying that constantly reciting the Buddha's name is not enough to be considered a good deed is a worldly view.
之言。非諸佛誘掖眾生之言。無足取焉。
修持法門八
全持齊戒。又禮佛唸佛。讀誦大乘經典。解第一義。以此迴向愿生西方。必上品上生。所謂齊者何哉。不食肉不飲酒。不淫慾不食五辛。所謂戒者何哉。殺生偷盜邪淫是為身三業。妄言綺語兩舌惡口是為口四惡。貪慾嗔恨邪見是為意三業。總為十戒。能持而不犯。是為十善。若犯而不持。是為十惡。全持十戒。乃生天上。持前四戒加以不飲酒。是為五戒。能持此五戒。常不失人身。若修凈土者不在此限也。若全持十戒加以如上文所言。功德固上品上生矣。若止持五戒而修凈土。亦不失中品上生或上品下生也。若又不能持五戒。豈可以不戒殺生乎。殺生為五戒之首。亦為十戒之首。亦為比丘五百五十戒之首。是不殺則為大善。殺則為大惡。故曰。凡欲殺生者。但將自己看自身不可殺。物命無兩般。所以不殺得長壽報。殺則短命報。蓋謂己欲其命長。物亦欲其命長。乃殺物命而欲己之命長。烏有是理。故殺生不可不戒也。凡殺生以資口腹。則口腹之慾何厭。放箸之後滋味已空。而殺業俱在。若殺生以待賓。賓則以平日不殺人。亦無可言者。況其罪已自當之。經云。來而獨自來。去而獨自去。輪迴獨自行。果報獨自受。觀此則豈可為人而殺生也。若殺生以
【現代漢語翻譯】 現代漢語譯本：這些話不是諸佛引導眾生的話，不值得采納。
修持法門八
完全遵守齋戒，並且禮佛唸佛，讀誦大乘經典，理解第一義諦。以此功德迴向，發願往生西方極樂世界，必定能上品上生。那麼，什麼是『齋』呢？就是不吃肉、不喝酒、不淫慾、不吃五辛（蔥、蒜、韭菜、薤、興渠）。什麼是『戒』呢？殺生、偷盜、邪淫，這是身的三種惡業；妄語、綺語、兩舌、惡口，這是口的四種惡業；貪慾、嗔恨、邪見，這是意的三種惡業。總共是十戒。能夠持守而不違犯，就是十善。如果違犯而不持守，就是十惡。完全持守十戒，就能生到天界。持守前四戒，再加上不飲酒，就是五戒。能夠持守這五戒，通常不會失去人身。如果修習凈土法門的人，不在此限。如果完全持守十戒，再加上如上文所說的功德，當然能上品上生。如果只持守五戒而修習凈土，也不會失去中品上生或上品下生。如果又不能持守五戒，難道可以不戒殺生嗎？殺生是五戒之首，也是十戒之首，也是比丘五百五十戒之首。不殺生就是大善，殺生就是大惡。所以說，凡是想要殺生的人，只要把自己看作自身，不可殺害。物命和人命沒有兩樣。所以不殺生能得到長壽的果報，殺生則得到短命的果報。這是因為自己希望自己的生命長久，萬物也希望自己的生命長久，卻殺害萬物的生命而希望自己的生命長久，哪裡有這樣的道理呢？所以殺生不可不戒。凡是殺生來滿足口腹之慾，那麼口腹的慾望何時才能滿足呢？放下筷子之後，滋味已經空無，而殺業卻仍然存在。如果殺生來招待客人，客人平時不殺生，也沒有什麼可說的。況且殺生的罪過已經自己承擔了。《經》中說：『來的時候獨自來，去的時候獨自去，輪迴獨自進行，果報獨自承受。』看到這些，怎麼可以爲了別人而殺生呢？如果殺生來
【English Translation】 English version: These words are not the words of the Buddhas guiding sentient beings; they are not worth adopting.
Eight Methods of Practice
Fully uphold the precepts and observe purification, also prostrate to the Buddha and recite the Buddha's name, read and recite the Mahayana sutras, and understand the supreme meaning. Dedicate this merit and vow to be reborn in the Western Pure Land, and you will surely be reborn in the highest grade of the highest class. What is 'purification'? It is not eating meat, not drinking alcohol, not engaging in sexual activity, and not eating the five pungent spices (garlic, onions, leeks, chives, and asafoetida). What are the 'precepts'? Killing, stealing, and sexual misconduct are the three evil deeds of the body; false speech, embellished speech, divisive speech, and harsh speech are the four evil deeds of the mouth; greed, hatred, and wrong views are the three evil deeds of the mind. Altogether, these are the ten precepts. Being able to uphold them without violating them is the ten good deeds. If you violate them and do not uphold them, it is the ten evil deeds. Fully upholding the ten precepts will lead to rebirth in the heavens. Upholding the first four precepts plus not drinking alcohol is the five precepts. Being able to uphold these five precepts will usually not lead to the loss of human form. Those who practice the Pure Land method are not limited by this. If you fully uphold the ten precepts, plus the merits mentioned above, you will certainly be reborn in the highest grade of the highest class. If you only uphold the five precepts and practice Pure Land, you will not lose rebirth in the middle grade of the highest class or the highest grade of the lowest class. If you cannot even uphold the five precepts, how can you not abstain from killing? Killing is the first of the five precepts, the first of the ten precepts, and the first of the 550 precepts for monks. Not killing is great good, and killing is great evil. Therefore, it is said that anyone who wants to kill should regard themselves as unable to be killed. The lives of beings and the lives of humans are no different. Therefore, not killing leads to the reward of longevity, and killing leads to the reward of a short life. This is because you want your own life to be long, and all beings want their own lives to be long, but you kill the lives of beings and want your own life to be long. Where is there such a principle? Therefore, killing must be abstained from. If you kill to satisfy your appetite, when will the desire for food be satisfied? After putting down the chopsticks, the taste is already empty, but the karma of killing remains. If you kill to entertain guests, the guests usually do not kill, and there is nothing to say. Moreover, the sin of killing has already been borne by oneself. The sutra says: 'Coming, one comes alone; going, one goes alone; reincarnation proceeds alone; the consequences are borne alone.' Seeing this, how can one kill for others? If you kill to
祭先祖。豈無素食清羞。孔子曰。雖蔬食菜羹瓜祭必齊如也。如是何有不可哉。若然香誦經。仗佛力以為薦拔。必遂超生。故皆不在殺生也。若止能持此不殺之一戒以修凈土。已不在下品生矣。
修持法門九
齊戒潔己。清心靜慮。面西安坐。閉目默然。觀想阿彌陀佛真金色身。在西方七寶池中。大蓮花上坐。其身長丈六。兩眉中間向上有白毫一條。八棱中空右旋轉五匝。光明照曜。金色面與金色身。次停心注想于白毫。更不得妄有分毫他念。當令閉眼開眼悉皆見之。蓋慾念念不忘也。如此久久念心成熟。自然感應見佛全身。此法最為上。謂心想佛時。此心即是佛。又過於口唸也。身後必上品上生。唐啟芳圓果二人作觀想法。只五月自覺身到凈土見佛聞法載在第五卷。所謂十六觀經者詳說諸觀想法。又不止此而已。
修持法門十
想阿彌陀佛身極高徹天所坐蓮華亦相稱。及注想眉間白毫。一一如前篇所言之法。此法最為上。以心想佛時。此心即是佛。其想極大。則其念極大故也。若未能如此。且想小像。亦可唯要專精。不得散亂。據觀經云。觀想阿彌陀佛身相光明如百千萬億閻浮檀金色。佛身高六十萬億那由他恒河沙由旬。眉間白毫如五須彌山。佛眼如四大海水。青白分明。以無緣慈攝取眾
【現代漢語翻譯】 現代漢語譯本 祭祀先祖，難道沒有素食和清淡的美味嗎？孔子說：『即使是粗糙的蔬菜和菜羹，用瓜來祭祀，也必須恭敬齊備。』如果這樣做，有什麼不可以的呢？如果能夠焚香誦經，憑藉佛力來薦拔，必定能夠超脫往生。所以這些都不在於殺生。如果僅僅能夠持守不殺生這一條戒律來修習凈土，就已經不在下品往生之列了。 修持法門九 齋戒沐浴，潔凈自身，清凈內心，安靜思慮，面向西方端坐，閉上眼睛，默默觀想阿彌陀佛（Amitabha Buddha）真金色身，在西方七寶池中，坐在大蓮花上。他的身長一丈六尺，兩眉中間向上有一條白毫，八個棱角中空，向右旋轉五圈，光明照耀。金色面容和金色身體。然後將心停留在白毫上專注觀想，更不能有絲毫其他的妄念。應當使閉眼和睜眼都能看見白毫。這是爲了念念不忘。這樣長久地觀想，念力成熟，自然感應，見到佛的全身。這個方法最為殊勝，因為心中想佛的時候，這個心就是佛。又勝過口頭唸佛。身後必定上品上生。唐代的啟芳和圓果二人修習觀想法，只用了五個月就自覺身到凈土，見到佛並聽聞佛法，記載在第五卷中。所謂的《十六觀經》詳細地講述了各種觀想法。又不僅僅是這些。 修持法門十 觀想阿彌陀佛（Amitabha Buddha）的身軀極高，直達天際，他所坐的蓮花也與之相稱。以及專注觀想眉間的白毫，一一按照前面所說的法門。這個方法最為殊勝，因為心中想佛的時候，這個心就是佛。所想的越大，則念力越大。如果不能這樣，那麼觀想小像也可以，只要專心精進，不得散亂。根據《觀經》所說，觀想阿彌陀佛的身相光明，如同百千萬億閻浮檀金色。佛身高六十萬億那由他恒河沙由旬。眉間白毫如五座須彌山。佛眼如四大海水，青白分明。以無緣大慈攝取眾生。
【English Translation】 English version To offer sacrifices to ancestors, is it not possible to use vegetarian food and pure delicacies? Confucius said, 'Even with coarse vegetables and broth, using gourds for sacrifice, one must be respectful and complete.' If one does this, what is unacceptable? If one can burn incense and recite scriptures, relying on the Buddha's power to recommend and uplift the deceased, one will surely be reborn in a higher realm. Therefore, these practices do not involve killing. Ninth Method of Practice Observe purification and abstinence, cleanse oneself, purify the mind, quiet the thoughts, sit facing west, close the eyes, and silently visualize Amitabha Buddha's (Amitabha Buddha) true golden body, sitting on a great lotus flower in the Western Seven Treasure Pond. His body is sixteen feet tall, and between his eyebrows is a white hair curling upwards, with eight facets, hollow in the middle, rotating five times to the right, radiating light. Golden face and golden body. Then focus the mind and concentrate on the white hair, without allowing any other wandering thoughts. One should make it so that whether the eyes are closed or open, one can see the white hair. This is to ensure that one never forgets. Practicing this for a long time, the power of mindfulness will mature, and one will naturally perceive and see the entire body of the Buddha. This method is the most supreme, because when the mind thinks of the Buddha, this mind is the Buddha. It is also superior to reciting the Buddha's name with the mouth. After death, one will surely be reborn in the highest level of the highest grade. During the Tang Dynasty, Qi Fang and Yuan Guo practiced this visualization method, and in just five months, they felt themselves arrive in the Pure Land, saw the Buddha, and heard the Dharma, as recorded in the fifth volume. The so-called 'Sixteen Contemplations Sutra' explains in detail various methods of visualization. And it is not limited to just these. Tenth Method of Practice Visualize Amitabha Buddha's (Amitabha Buddha) body as extremely tall, reaching the heavens, and the lotus flower he sits on is also correspondingly large. And focus on visualizing the white hair between his eyebrows, following the methods described in the previous section. This method is the most supreme, because when the mind thinks of the Buddha, this mind is the Buddha. The greater the visualization, the greater the power of mindfulness. If one cannot do this, then visualizing a small image is also acceptable, but one must be focused and diligent, without being distracted. According to the Contemplation Sutra, visualize Amitabha Buddha's body and light as being like hundreds of thousands of millions of Jambudvipa gold. The Buddha's height is six hundred trillion nayuta Ganges river yojanas. The white hair between his eyebrows is like five Mount Sumerus. The Buddha's eyes are like the four great oceans, with clear blue and white distinctions. He uses impartial compassion to embrace all beings.
生。閻浮檀金者。極大極美之金也。那由他者萬億也。由旬者六十里也。據此所說。豈可窮盡。只一恒河沙由旬其大已不可言矣。況六十萬億之萬億恒河沙由旬乎。
修持法門十一
兼觀想觀世音菩薩身長八十萬億那由他由旬。身紫金色。手掌作五百億雜蓮華色。有八萬四千光。其光柔軟。以此寶手接引眾生。次觀想大勢至菩薩身長八十萬億那由他由旬。舉身光明作紫金色。有緣眾生皆悉得見。次想自身生於西方極樂世界。于蓮華中結加趺坐。作蓮華合想開想。見佛菩薩滿虛空中。
修持法門十二
發救度眾生心。發至誠心。發堅固心發深心。加以禮拜唸佛。如此則現世蒙佛加祐。身後必上品上生。救度眾生心者。愿生凈土見佛得道后救度苦海眾生。非獨度其身也。至誠心者。至誠歸向無茍且也。堅固心者。堅固修進更不退轉也。深心。用心深至直透凈土。如探海底珠。三世諸佛與法界眾生皆由心造。吾心如是。焉得不上品上生。
修持法門十三
齋僧供佛。燒香獻華。懸幡建塔。唸佛禮懺。種種三寶上崇奉。以此功德。迴向愿生西方亦可。或為世間種種利益方便善事。若為子而孝養父母。為兄而友愛昆弟。為弟而欽順其兄。閨門之內無不盡善。宗族之間無不和睦。鄉黨鄰里姻
【現代漢語翻譯】 現代漢語譯本： 生：閻浮檀金（Jambudvipa gold，一種非常珍貴美麗的黃金）的量，是極大極美的黃金。那由他（Nayuta）是萬億。由旬（Yojana）是六十里。根據這裡所說，怎麼可能窮盡呢？僅僅一個恒河沙由旬的長度就已經不可言說了，更何況六十萬億的萬億恒河沙由旬呢？
修持法門十一
同時觀想觀世音菩薩（Avalokiteśvara）身長八十萬億那由他由旬，身體是紫金色，手掌呈現五百億種雜色蓮花的顏色，有八萬四千道光芒，光芒柔軟，用這寶手接引眾生。其次觀想大勢至菩薩（Mahāsthāmaprāpta）身長八十萬億那由他由旬，全身光明呈現紫金色，有緣的眾生都能夠看見。再次想像自身生於西方極樂世界，在蓮花中結跏趺坐，想像蓮花合攏又開放，看見佛菩薩充滿整個虛空。
修持法門十二
發起救度眾生的心，發起至誠心，發起堅固心，發起深心，再加上禮拜唸佛。這樣，現世蒙受佛的加持庇佑，身後必定上品上生。救度眾生心，是願望往生凈土，見到佛並得道后，救度苦海中的眾生，並非僅僅度化自身。至誠心，是至誠歸向，沒有絲毫茍且。堅固心，是堅固地修習精進，不再退轉。深心，是用心深刻直至直達凈土，如同探尋海底的珍珠。三世諸佛與法界眾生都是由心所造。我的心如此，怎麼能不上品上生呢？
修持法門十三
齋僧供佛，燒香獻花，懸幡建塔，唸佛禮懺，用各種方式崇奉三寶。用這些功德，迴向願望往生西方極樂世界也可以。或者爲了世間的種種利益，做方便的善事。如果是做子女的，就孝養父母；做兄長的，就友愛弟弟；做弟弟的，就欽佩順從兄長。閨門之內沒有不盡善的，宗族之間沒有不和睦的，鄉里鄰居姻
【English Translation】 English version: 'Sheng: Jambudvipa gold (a type of extremely precious and beautiful gold) is extremely large and beautiful. Nayuta means ten trillion. Yojana means sixty li. According to what is said here, how can it be exhausted? Just one Ganga sand yojana is already indescribable in size, let alone sixty trillion times ten trillion Ganga sand yojanas?'
'Practice Method Eleven'
'Simultaneously visualize Avalokiteśvara Bodhisattva with a body length of eighty trillion nayuta yojanas, a body of purple-gold color, palms displaying five hundred billion mixed lotus flower colors, possessing eighty-four thousand rays of light, the light being soft, using these precious hands to receive and guide sentient beings. Next, visualize Mahāsthāmaprāpta Bodhisattva with a body length of eighty trillion nayuta yojanas, the entire body radiating purple-gold light, all sentient beings with affinity being able to see. Then, imagine oneself being born in the Western Pure Land, sitting in the lotus posture within a lotus flower, imagining the lotus flower closing and then opening, seeing Buddhas and Bodhisattvas filling the entire void.'
'Practice Method Twelve'
'Generate the mind to save sentient beings, generate a sincere mind, generate a firm mind, generate a profound mind, and add to this the practice of bowing and reciting the Buddha's name. In this way, in this life, one will receive the blessings and protection of the Buddha, and after death, one will surely be reborn in the highest grade of the highest rank. The mind to save sentient beings is the aspiration to be reborn in the Pure Land, to see the Buddha and attain enlightenment, and then to save sentient beings from the sea of suffering, not just to liberate oneself. A sincere mind is to sincerely turn towards, without any perfunctoriness. A firm mind is to firmly cultivate and advance without retreating. A profound mind is to use the mind deeply, directly penetrating to the Pure Land, like searching for a pearl at the bottom of the sea. The Buddhas of the three times and all sentient beings in the Dharma Realm are all created by the mind. If my mind is like this, how can I not be reborn in the highest grade of the highest rank?'
'Practice Method Thirteen'
'Offerings to monks and Buddhas, burning incense and offering flowers, hanging banners and building pagodas, reciting the Buddha's name and performing repentance rituals, in various ways revering and venerating the Three Jewels. With these merits, dedicating them to the aspiration to be reborn in the Western Pure Land is also possible. Or, for the sake of various worldly benefits, perform expedient good deeds. If one is a child, be filial to parents; if one is an elder brother, be friendly to younger brothers; if one is a younger brother, be respectful and obedient to elder brothers. Within the household, there is nothing that is not perfectly good; among the clan, there is no disharmony; among the villagers and neighbors, there is'
親相接以禮。相與以恩。以至事君則赤心為國。為官則仁慈利民。為長善以安眾。為下則勤以事上。或教導愚迷。或扶助孤弱。或濟急難。或惠貧窮。或修橋砌井。或施藥散食。或減己奉養以利他人。或臨財饒人以自省約。或人以善。或贊善止惡。隨力隨所作世間一切善。以此迴向愿生西方亦可。或為世間一切利益。不拘大小。不拘多少。若止以一錢與人。或以一杯水與人。下至如毫芒之善。亦必起念云。以此善緣迴向愿生西方。常使一念不斷。唸唸在彼。必上品生。
修持法門十四
佛言。欲生凈土當修三福。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。此三世諸佛凈業正因。三歸謂歸依佛法僧也。
修持法門十五
予遍覽藏經。即無陰府寄庫之說。奉勸世人。以寄庫所費請僧。為西方之供。一心西方。則必得往生。若不為此而為陰府寄庫。則是志在陰府。死必入陰府矣。譬如有人。不為君子之行以交結賢人君子。乃寄錢于司理院獄子處。待其下獄。則用錢免罪。豈不謬哉。
食肉說
楞伽經云。有無量因緣。不當食肉。眾生肉本非所食之物。以耳聞目見慣熟。不知其非。如能斷去。
【現代漢語翻譯】 現代漢語譯本： 親人之間以禮相待，互相給予恩惠。至於侍奉君主，就要以赤誠之心為國家效力；做官就要仁慈，為百姓謀福利；做長輩的要行善以安定眾人；做下屬的就要勤勞地侍奉上級。或者教導愚昧的人，或者扶助孤兒和弱者，或者救濟緊急的災難，或者恩惠貧窮的人，或者修建橋樑，挖掘水井，或者施捨藥物，分發食物，或者減少自己的供養來利益他人，或者面對錢財能夠慷慨地幫助別人，以此來約束自己。或者成人之美，或者讚揚善行，制止惡行。隨自己的能力，隨自己所處的環境，做世間一切的善事，用這些善行迴向，希望往生西方極樂世界也可以。或者爲了世間一切的利益，不拘大小，不拘多少，如果僅僅用一文錢給別人，或者用一杯水給別人，下至像毫毛一樣微小的善事，也必定要起心動念說：『用這個善緣迴向，希望往生西方。』常常使這一念不間斷，唸唸都在西方極樂世界，必定能上品往生。
修持法門十四
佛說：『想要往生凈土，應當修三種福業。第一是孝養父母，奉事師長，慈悲不殺生，修習十善業。第二是受持三歸依（皈依佛(Buddha)，皈依法(Dharma)，皈依僧(Sangha)），具足各種戒律，不違犯威儀。第三是發菩提心（Bodhi-citta，覺悟之心），深信因果，讀誦大乘經典，勸勉他人修行。』這三種是三世諸佛（過去、現在、未來一切諸佛）凈業的正因。三歸依是指歸依佛、法、僧。
修持法門十五
我遍覽藏經（Tripitaka，佛教經典總稱），並沒有陰間地府寄庫的說法。奉勸世人，把用於陰間寄庫所花費的錢財，用來供養僧人，作為往生西方的資糧。一心向往西方極樂世界，就必定能夠往生。如果不這樣做，而是爲了陰間寄庫，那就是心志在陰間地府，死後必定會進入陰間地府了。譬如有人，不以君子的行為來結交賢人君子，而是把錢寄存在司理院獄卒那裡，等待自己下獄的時候，用錢來免罪，這豈不是荒謬嗎？
食肉說
《楞伽經》（Laṅkāvatāra Sūtra）說：『有無量因緣，不應當吃肉。眾生的肉本來不是可以食用的東西，因為耳朵聽得多了，眼睛看得多了，習慣了，不知道這是不對的。如果能夠斷除吃肉的習慣，就好了。』
【English Translation】 English version: Treat relatives with propriety and bestow kindness upon each other. When serving the ruler, be loyal to the country with a sincere heart. When serving as an official, be benevolent and benefit the people. As elders, be virtuous to bring peace to the community. As subordinates, be diligent in serving superiors. Teach the ignorant, support the orphaned and weak, relieve urgent needs, and be generous to the poor. Build bridges, dig wells, provide medicine, distribute food, reduce one's own provisions to benefit others, and be generous with wealth to restrain oneself. Recognize and praise the good in others, and stop evil. Do all kinds of good deeds in the world according to one's ability and circumstances, and dedicate these merits, wishing to be reborn in the Western Pure Land. Or, for the benefit of all in the world, regardless of how big or small, if you give even a penny or a cup of water to someone, even the smallest good deed, you must generate the thought: 'I dedicate this good karma, wishing to be reborn in the Western Pure Land.' Constantly keep this thought uninterrupted, with every thought focused on that place, and you will surely be reborn in the highest grade.
Practice Method Fourteen
The Buddha said: 'If you wish to be reborn in the Pure Land, you should cultivate three kinds of blessings. First, be filial to your parents, serve your teachers, be compassionate and do not kill, and cultivate the ten good deeds. Second, take refuge in the Three Jewels (Buddha, Dharma, Sangha), fully observe the precepts, and do not violate the rules of conduct. Third, generate the Bodhi-citta (the mind of enlightenment), deeply believe in cause and effect, read and recite the Mahayana scriptures, and encourage others to practice.' These three are the proper causes for the pure karma of all Buddhas of the three times (past, present, and future). The Three Refuges refer to taking refuge in the Buddha, the Dharma, and the Sangha.
Practice Method Fifteen
I have thoroughly examined the Tripitaka (the complete collection of Buddhist texts), and there is no mention of depositing treasures in the underworld. I advise people to use the money spent on depositing treasures in the underworld to make offerings to monks, as provisions for rebirth in the West. If you wholeheartedly aspire to the Western Pure Land, you will surely be reborn there. If you do not do this but instead deposit treasures in the underworld, then your mind is set on the underworld, and you will surely enter the underworld after death. It is like someone who does not cultivate virtuous conduct to associate with virtuous and noble people, but instead deposits money with the jailers of the judicial court, waiting to use the money to avoid punishment when they are imprisoned. Isn't this absurd?
On Eating Meat
The Laṅkāvatāra Sūtra says: 'There are countless reasons why one should not eat meat. The flesh of sentient beings is not something that should be eaten. Because one hears and sees it so often, one becomes accustomed to it and does not realize that it is wrong. If one can give up the habit of eating meat, that would be good.'
固為上也。如不能斷。且食三凈肉而減省。所謂不見殺。不聞殺。不疑為己殺是也。如食兼味。且去其一。如兩餐皆肉。且一餐以素。人生祿料無數。若此自可延壽。次日可為此眾生唸誦資薦。庶可釋冤滅罪。據閻羅王告鄭鄰之言。則至誠爲念彼佛。必得往生。
觀音坐相說
按藏經。諸佛菩薩手足六根皆常端正。故云八端。觀世音菩薩本結跏趺坐。其神通變化自在。故云觀自在。今人作翹足搭手坐謂自在觀音者。訛也。
龍舒增廣凈土文卷之四(終) 大正藏第 47 冊 No. 1970 龍舒增廣凈土文
龍舒增廣凈土文卷第五
國學進士王日休撰
東晉遠法師倡首修凈土。本朝王敏仲侍郎。及近年錢塘陸居士。編集感應事蹟。凡二百餘傳。皆鏤板流傳。今不及盡載。略取其齋戒修者及中人修者及罪惡人修者及疾苦中修者。共三十傳。所以發人之信心也。
東晉遠法師
僧慧遠雁門人也。居廬山。與劉遺民等僧俗百二十三人結為蓮社。以修凈土。謂他日託生蓮華中也。遠澄心觀想。初十一年三睹聖相。而遠沉厚不言。后十九年七月晦夕遠面見。阿彌陀佛身滿虛空。圓光之中有諸化佛。觀音勢至侍立左右。又見。水流光明分十四支。一一支水流注上下。自
【現代漢語翻譯】 現代漢語譯本： 最好是完全斷絕肉食。如果不能完全斷絕，可以食用三凈肉來減少殺業。所謂三凈肉，就是『不見殺』（沒有親眼看見動物被殺），『不聞殺』（沒有親耳聽見動物被殺的聲音），『不疑為己殺』（不懷疑是為自己而殺）。如果同時食用多種葷菜，就去掉其中一種。如果兩餐都吃肉，就有一餐改為素食。人生來就有的福祿是無限的，如果這樣做自然可以延年益壽。第二天可以為此眾生唸誦經文，超度薦拔，或許可以化解冤仇，消除罪業。根據閻羅王告訴鄭鄰的話，只要至誠懇切地念誦阿彌陀佛的名號，必定能夠往生西方極樂世界。 觀音坐相說 根據藏經記載，諸佛菩薩的手足和六根都永遠是端正的，所以稱為『八端』。觀世音菩薩本來是結跏趺坐的。因為他神通變化自在，所以稱為『觀自在』。現在有人畫成翹著腳、搭著手的坐姿，稱之為『自在觀音』，這是錯誤的。 龍舒增廣凈土文卷之四（終） 大正藏第 47 冊 No. 1970 龍舒增廣凈土文 龍舒增廣凈土文卷第五 國學進士王日休撰 東晉時代的慧遠法師首先倡導修習凈土法門。本朝的王敏仲侍郎，以及近年的錢塘陸居士，編輯了感應事蹟，總共有二百多篇，都刻板印刷流傳於世。現在不能全部收錄，只選取其中齋戒修行的人、中等資質修行的人、罪惡深重的人修行的人，以及在疾病痛苦中修行的人的事蹟，共三十篇，用來啓發人們的信心。 東晉遠法師 僧人慧遠是雁門人。居住在廬山，與劉遺民等僧俗一百二十三人結成蓮社，共同修習凈土法門，希望將來託生在蓮花之中。慧遠澄心觀想，最初十一年中三次見到聖像，但他深沉厚重，沒有說出來。後來十九年七月最後一天晚上，慧遠親眼看見阿彌陀佛的身軀充滿虛空，圓光之中有諸多化佛，觀音（Avalokiteśvara）和勢至（Mahāsthāmaprāpta）菩薩侍立在阿彌陀佛的左右。又看見水流光明分成十四支，每一支水流都上下流注，自然而然地流入慧遠的頂門。
【English Translation】 English version: It is best to completely abstain from meat. If one cannot completely abstain, then one should reduce killing by eating 'threefold pure meat'. The so-called 'threefold pure meat' means 'not seeing the killing' (not personally witnessing the animal being killed), 'not hearing the killing' (not personally hearing the sound of the animal being killed), and 'not suspecting it was killed for oneself' (not suspecting that it was killed for one's own sake). If eating a variety of meat dishes, then eliminate one of them. If both meals consist of meat, then make one meal vegetarian. The blessings and provisions one has in life are limitless; if one does this, one can naturally prolong one's life. The next day, one can recite scriptures for these beings, transferring merit to them, perhaps resolving karmic debts and eliminating sins. According to what King Yama told Zheng Lin, as long as one sincerely recites the name of Amitābha Buddha, one will surely be reborn in the Western Pure Land. On the Seated Posture of Guanyin (Avalokiteśvara) According to the Tripitaka, the hands, feet, and six senses of all Buddhas and Bodhisattvas are always upright and correct, hence the term 'eight perfections'. Avalokiteśvara Bodhisattva originally sits in the lotus position (vajrasana). Because his spiritual powers and transformations are unhindered, he is called 'Avalokiteśvara' (the one who perceives freely). The current practice of depicting him with one leg raised and hand resting on it, calling him 'Free and Easy Guanyin', is a mistake. Longshu's Expanded Pure Land Writings, Volume 4 (End) Taisho Tripitaka Volume 47, No. 1970, Longshu's Expanded Pure Land Writings Longshu's Expanded Pure Land Writings, Volume 5 Compiled by Wang Rixiu, a Jinshi (successful candidate in the highest imperial examinations) of the National Academy During the Eastern Jin Dynasty, Dharma Master Huiyuan (Hui-yuan) was the first to advocate the practice of the Pure Land Dharma. During this dynasty, Vice Minister Wang Minzhong, and in recent years, Layman Lu of Qiantang, compiled accounts of miraculous responses, totaling over two hundred, all of which were printed and circulated. Now, it is not possible to include them all; only excerpts are taken from those who practiced with abstinence and purification, those of average ability, those who had committed grave sins, and those who practiced amidst illness and suffering, totaling thirty accounts, in order to inspire people's faith. Dharma Master Huiyuan of the Eastern Jin Dynasty The monk Huiyuan was a native of Yanmen. He resided on Mount Lu, and together with Liu Yimin and other monks and laypeople, totaling one hundred and twenty-three, formed the Lotus Society to practice the Pure Land Dharma, hoping to be reborn in a lotus flower in the future. Huiyuan contemplated with a clear mind, and in the first eleven years, he saw the holy image three times, but he was profound and reserved, and did not speak of it. Later, on the last night of the seventh month of the nineteenth year, Huiyuan personally saw Amitābha Buddha's body filling the void, with numerous manifested Buddhas within the halo, and Avalokiteśvara and Mahāsthāmaprāpta Bodhisattvas standing on Amitābha Buddha's left and right. He also saw streams of light flowing in fourteen branches, each stream flowing up and down, naturally flowing into the crown of Huiyuan's head.
能演說苦空無常無我妙法。如十六觀經所說。佛告遠曰。我以本願力故來安慰汝。后七日當生我國。見僧佛馱耶舍及慧持及曇順在佛之側。向前揖遠曰。法師之志在吾先。何來之遲也。遠目見分明。乃與其徒言之。且曰。始吾居此十一年。幸於凈土三睹聖相。今復見之。吾生凈土決矣。次日寢疾。至七日卒。遠少年博覽經史。尤通莊老。因往太行山。聽道安法師講般若經。豁然開悟。乃曰。九流異議。皆糠粕耳。因削髮事之。后至廬山。凡三十年不出卒。年八十二。
東晉劉遺民
程之字仲恩。號遺民。依遠公共修凈土。專坐禪作觀想法方。半歲即于定中見佛光照曜。又地皆金色。居山十五年。末年又于想念佛中。見阿彌陀佛。身紫金色。毫光散照。垂手下接。以臨其室。程之慰幸悲泣自陳曰。安得如來為我摩頂以衣覆我。佛乃為摩其頂。引袈裟以覆之。他日想念佛。又見身入七寶大池蓮華青白相間。其水湛湛如無邊岸。中有一人。項有圓光。胸有萬字。指池水曰。八功德水。汝可飲之。程之飲水。甘美盈口。乃還。猶覺有異香發於毛孔。乃曰。此吾凈土之緣至矣。廬阜諸僧皆來會。程之對佛像。焚香再拜祝曰。我以釋迦遺教故。知有阿彌陀佛。此香當先供養釋迦如來。又供養阿彌陀佛。后供養法華會中
【現代漢語翻譯】 現代漢語譯本 能演說苦、空、無常、無我這些精妙的佛法。正如《十六觀經》所說，佛告訴慧遠（Huiyuan）說：『我因為過去所發的願力，所以來安慰你。七天之後你將往生到我的國土，見到僧伽佛馱耶舍（Samghabuddhayasas）、慧持（Huichi）和曇順（Tanshuan）在我的身邊。』他們向前向慧遠作揖說：『法師的志向在我們之前，為何來得這麼遲呢？』慧遠親眼看得清清楚楚，於是告訴他的弟子們說：『當初我住在這裡十一年，有幸在凈土三次見到聖像，現在又見到了，我往生凈土是決定無疑的了。』第二天就臥病在床，到第七天去世。慧遠年輕時廣泛閱讀經書史籍，尤其精通莊子和老子的學說。後來前往太行山，聽道安法師講解《般若經》，豁然開悟，於是說：『儒家、道家等各家的不同議論，都不過是些糠秕罷了。』於是剃髮出家侍奉道安法師。後來到了廬山，三十年沒有離開，最終在那裡去世，享年八十二歲。
東晉 劉遺民（Liu Yimin）
程之（Chengzhi），字仲恩（Zhongen），號遺民（Yimin），跟隨慧遠共同修習凈土法門，專心坐禪，修習觀想方法。半年後就在禪定中見到佛光照耀，而且大地都變成金色。在山中住了十五年，晚年又在想念佛的過程中，見到阿彌陀佛（Amitabha），身體是紫金色，毫光四射，垂下手來接引他，來到他的房間。程之欣慰悲泣，自己陳述說：『怎麼才能讓如來為我摩頂，用袈裟覆蓋我呢？』佛就為他摩頂，用袈裟覆蓋了他。有一天，程之想念佛，又見到自己身入七寶大池中，蓮花青色和白色相間，池水清澈見底，好像沒有邊岸。池中有一個人，頭項有圓光，胸前有萬字，指著池水說：『這是八功德水，你可以飲用。』程之飲用池水，甘甜美好充滿口中。然後回來，仍然覺得有奇異的香氣從毛孔中散發出來。於是說：『這是我與凈土的因緣到了。』廬山的眾僧都來聚會。程之對著佛像，焚香再拜祝願說：『我因為釋迦牟尼佛（Sakyamuni）遺留下來的教誨，才知道有阿彌陀佛。這炷香應當先供養釋迦如來，再供養阿彌陀佛，然後供養《法華經》法會中的諸佛菩薩。』
【English Translation】 English version He was able to expound the wonderful Dharma of suffering, emptiness, impermanence, and non-self. As stated in the 'Sixteen Contemplations Sutra,' the Buddha told Huiyuan (Huiyuan): 'Because of my original vows, I have come to comfort you. In seven days, you will be reborn in my land and see Samghabuddhayasas (Samghabuddhayasas), Huichi (Huichi), and Tanshuan (Tanshuan) by my side.' They stepped forward, bowed to Huiyuan, and said: 'Your aspiration, Dharma Master, preceded ours. Why are you so late in coming?' Huiyuan saw them clearly with his own eyes, and then told his disciples: 'When I first lived here eleven years ago, I was fortunate enough to see the holy images three times in the Pure Land. Now I see them again. My rebirth in the Pure Land is certain.' The next day, he fell ill and passed away on the seventh day. In his youth, Huiyuan extensively read scriptures and historical texts, and was particularly well-versed in the teachings of Zhuangzi and Laozi. Later, he went to Mount Taihang and listened to Dharma Master Dao'an expounding the 'Prajna Sutra.' He suddenly awakened and said: 'The different views of Confucianism, Taoism, and other schools are nothing but chaff.' He then shaved his head and became a disciple of Dharma Master Dao'an. Later, he went to Mount Lu and did not leave for thirty years, eventually passing away there at the age of eighty-two.
Eastern Jin Dynasty Liu Yimin (Liu Yimin)
Chengzhi (Chengzhi), styled Zhongen (Zhongen), also known as Yimin (Yimin), followed Huiyuan in jointly practicing the Pure Land Dharma, focusing on seated meditation and cultivating contemplation methods. After half a year, he saw the Buddha's light shining in meditation, and the earth turned golden. He lived in the mountains for fifteen years. In his later years, while contemplating the Buddha, he saw Amitabha Buddha (Amitabha) with a purple-golden body, radiating light, reaching down to receive him, and coming to his room. Chengzhi was comforted, wept with joy, and said to himself: 'How can I have the Tathagata touch my head and cover me with his robe?' The Buddha then touched his head and covered him with his robe. One day, while contemplating the Buddha, Chengzhi saw himself entering a great seven-jeweled pond, with lotus flowers of blue and white intermingled, and the water was clear and still, as if without a shore. In the middle of the pond was a person with a halo around his head and a swastika on his chest, pointing to the water and saying: 'This is the water of the eight merits. You may drink it.' Chengzhi drank the water, which was sweet and delicious, filling his mouth. Then he returned, still feeling a strange fragrance emanating from his pores. He then said: 'The conditions for my connection with the Pure Land have arrived.' The monks of Mount Lu all came to gather. Chengzhi faced the Buddha image, burned incense, and bowed in prayer, saying: 'Because of the teachings left behind by Sakyamuni Buddha (Sakyamuni), I know that there is Amitabha Buddha. This incense should first be offered to Sakyamuni Tathagata, then to Amitabha Buddha, and then to all the Buddhas and Bodhisattvas in the Lotus Sutra assembly.'
佛菩薩眾。以至十方佛菩薩眾。愿令一切有情俱生凈土。祝畢與眾話別。面西端坐。斂手氣絕。年五十九。
東晉闕公則
公則遠公白蓮社中人。已亡友人于東京白馬寺為作忌日。林木殿宇皆金色。空中有聲云。我是闕公則。所祈往生極樂寶國今已遠矣。故來相報。言訖不現。
晉翰林學士張抗
抗平生積善。信重佛門。誓課大悲心陀羅尼十萬遍。愿生西方。課畢。年過六十。忽寢疾。唯念阿彌陀佛。謂家人云。西方凈土元只在堂屋西間之內。阿彌陀坐蓮華上。翁兒在蓮華池金沙地上。禮佛嬉戲。言訖良久唸佛而亡。翁兒乃孫子名。三二歲而亡矣。
宋江陵僧曇鑒
曇鑒履行尤謹。常愿身升安養。面見阿彌陀佛。安養即凈土也。故雖毫芒之善悉迴向之。一日定中見阿彌陀佛。以水灑其面曰。滌汝塵垢。清汝心念。汝之身口俱致嚴凈。又于瓶中出一蓮華與之。出定乃與寺僧敘別。夜漸深獨步廊下。念阿彌陀佛。將至五更。其聲彌厲。及旦弟子依常問訊。趺坐不動。就而視之亡矣。
南齊楊都僧慧進
慧進年四十餘愿誦法華。執卷病生。乃發願造百部。以懺業障。錢化造畢病亦隨愈。愿以造經功德迴向凈土。忽空中有聲云。汝事已辦。愿亦已遂。其生凈土。非汝而誰。
【現代漢語翻譯】 現代漢語譯本 佛菩薩眾，乃至十方佛菩薩眾，愿令一切有情眾生都往生凈土。祝願完畢，與眾人告別，面向西方端正坐好，合攏雙手，氣息斷絕，享年五十九歲。
東晉 闕公則（人名）
闕公則是遠公（慧遠，東晉僧侶）白蓮社中的人。他已故的朋友在東京白馬寺為他做忌日。林木殿宇都呈現金色，空中有聲音說：『我是闕公則，所祈求的往生極樂寶國現在已經實現了。』所以前來告知。說完就不見了。
晉 翰林學士 張抗（人名）
張抗平生積累善行，信奉並尊重佛門，發誓唸誦大悲心陀羅尼十萬遍，願望往生西方極樂世界。唸誦完畢，年過六十，忽然生病，只是唸誦阿彌陀佛（西方極樂世界的主佛）。告訴家人說：『西方凈土原來就在堂屋西邊的房間里。阿彌陀佛坐在蓮花上，我的孫子翁兒在蓮花池金沙地上，禮佛嬉戲。』說完過了很久，唸佛而去世。翁兒是孫子的名字，三二歲時去世了。
宋 江陵 僧人 曇鑒（人名）
曇鑒修行非常謹慎，常常希望自身升往安養（凈土的別稱），面見阿彌陀佛。安養就是凈土。所以即使是微小的善行都回嚮往生凈土。一天，他在禪定中見到阿彌陀佛，用凈水灑在他的臉上說：『洗滌你的塵垢，清凈你的心念，你的身口都達到莊嚴清凈。』又從瓶中取出一朵蓮花給他。出定后就與寺廟僧人敘別。夜晚漸漸深了，獨自在廊下行走，唸誦阿彌陀佛，將近五更天時，聲音更加洪亮。到早晨，弟子像往常一樣問候，他卻跏趺而坐，一動不動。走近一看，已經去世了。
南齊 楊都 僧人 慧進（人名）
慧進四十多歲時發願誦讀《法華經》（佛教經典）。拿起經書就生病了，於是發願抄寫一百部《法華經》，用來懺悔業障。化緣的錢用完，經書抄寫完畢，病也隨著痊癒了。他發願將抄寫經書的功德迴向往生凈土。忽然空中有聲音說：『你的事情已經辦完，願望也已經實現。往生凈土的，不是你又是誰呢？』
【English Translation】 English version The assembly of Buddhas and Bodhisattvas, up to the Buddhas and Bodhisattvas of the ten directions, wish that all sentient beings be reborn in the Pure Land together. After finishing the prayer, he bid farewell to the assembly, sat facing west in a dignified manner, folded his hands, and breathed his last, at the age of fifty-nine.
Eastern Jin, Que Gongze (personal name)
Que Gongze was a member of Venerable Yuan's (Huiyuan, a monk of the Eastern Jin Dynasty) White Lotus Society. His deceased friend held a memorial day for him at the White Horse Temple in Tokyo. The trees, forests, halls, and buildings all appeared golden. A voice in the air said, 'I am Que Gongze. My prayer to be reborn in the Land of Ultimate Bliss has now been fulfilled.' Therefore, I have come to inform you. After speaking, he disappeared.
Jin, Hanlin Academician Zhang Kang (personal name)
Zhang Kang accumulated good deeds throughout his life, believing in and respecting Buddhism. He vowed to recite the Great Compassion Mantra one hundred thousand times, wishing to be reborn in the Western Pure Land. After completing the recitation, he fell ill at the age of sixty. He only recited Amitabha Buddha (the main Buddha of the Western Pure Land). He told his family, 'The Western Pure Land is originally within the west room of the hall. Amitabha Buddha is sitting on a lotus flower, and my grandson, Weng'er, is playing and frolicking on the golden sands of the lotus pond.' After speaking for a long time, he passed away while reciting the Buddha's name. Weng'er was the name of his grandson, who had passed away at the age of two or three.
Song, Monk Tan Jian (personal name) of Jiangling
Tan Jian's practice was extremely diligent. He often wished to ascend to the Land of Peace and Nourishment (another name for the Pure Land) and meet Amitabha Buddha. The Land of Peace and Nourishment is the Pure Land. Therefore, even the slightest good deeds were dedicated to rebirth in the Pure Land. One day, in meditation, he saw Amitabha Buddha, who sprinkled water on his face and said, 'Wash away your dust and purify your mind. May your body and speech be completely dignified and pure.' Then, he took a lotus flower from a vase and gave it to him. After emerging from meditation, he bid farewell to the monks of the temple. As the night deepened, he walked alone in the corridor, reciting Amitabha Buddha. As it approached the fifth watch, his voice became louder. In the morning, when his disciples greeted him as usual, he was sitting in the lotus position, motionless. Upon closer inspection, he had passed away.
Southern Qi, Monk Huijin (personal name) of Yangdu
When Huijin was over forty years old, he vowed to recite the 'Lotus Sutra' (a Buddhist scripture). He fell ill upon picking up the scripture, so he vowed to transcribe one hundred copies of the 'Lotus Sutra' to repent for his karmic obstacles. After the money for alms was used up and the scriptures were transcribed, his illness also healed. He vowed to dedicate the merit of transcribing the scriptures to rebirth in the Pure Land. Suddenly, a voice in the air said, 'Your task is completed, and your wish is fulfilled. Who else but you will be reborn in the Pure Land?'
進聞之曰。進不敢以冀上品。但下品之下亦無退轉矣。齊明三年年八十。無病而卒。
後魏壁谷僧曇鸞
曇鸞初自陶隱居得仙經十卷。鸞欣然自得。以為神仙必可致也。后遇僧菩提留支問云。佛道長生乎。能卻老不死乎。支云。長生不死。吾佛道也。遂以十六觀經與之云。汝可誦此。則三界無復生。六道無復往。盈虛訊息禍福成敗無得而至。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。鸞深信之。遂焚仙經而專修觀經。雖寒暑之變疾病之來亦不懈怠。魏主憐其志尚。又嘉其自行化他流傳甚廣。號為神鸞。一日告弟子云。地獄諸苦不可以不懼。九品凈業不可以不修。因令弟子高聲念阿彌陀佛。向西閉目叩頭而亡。是時僧俗同聞管絃絲竹之聲從西而來。良久乃止。
隋開覺寺僧道喻
道喻念阿彌陀佛。造旃檀像長三寸。后忽死。七日卻蘇云。見阿彌陀佛。云。汝造我像。何太小。對曰。心大即大。心小即小。言訖其像遍於虛空。又云。汝且回本國香湯沐浴。明星出我來迎汝。至時果見化佛來迎光明照室。眾皆聞見。乃亡時開皇八年。
唐京師僧善導
善導貞觀中見西河綽禪師凈土九品道場。於是篤勤精苦。若救頭然。每入佛堂合掌胡跪一心念
【現代漢語翻譯】 現代漢語譯本： 有人問他，『往生者說，不敢期望上品往生，但下品之下總不會退轉了吧？』齊明三年，曇鸞（Tanluan）八十歲，無疾而終。 後魏時期的壁谷僧人曇鸞（Tanluan）： 曇鸞（Tanluan）最初從陶隱居那裡得到仙經十卷，曇鸞（Tanluan）欣喜自得，認為成仙必定可以實現。後來遇到僧人菩提留支（Bodhiruci），問他：『佛道能使人長生嗎？能讓人不老不死嗎？』菩提留支（Bodhiruci）說：『長生不死，是我們的佛道。』於是把《十六觀經》交給他，說：『你如果能誦讀此經，就能不再於三界中輪迴，不再於六道中往返。盈虛訊息、禍福成敗都無法降臨。它的壽命，有如劫石般長久，有如恒河沙般眾多。沙石的數量有限，壽命的數量無窮無盡。這就是我們金仙氏的長生之道。』曇鸞（Tanluan）深信不疑，於是焚燒仙經，專心修習觀經。即使寒暑變化、疾病來臨也不懈怠。魏主憐憫他的志向，又嘉獎他自行化他，流傳甚廣，號稱他為神鸞。一天，他告訴弟子們說：『地獄的各種苦難不可以不畏懼，九品凈業不可以不修習。』於是讓弟子高聲唸誦阿彌陀佛（Amitabha）的名號，向西閉目叩頭而逝。當時僧人和俗人都聽到管絃絲竹的聲音從西方傳來，良久才停止。 隋朝開覺寺僧人道喻（Daoyu）： 道喻（Daoyu）唸誦阿彌陀佛（Amitabha）的名號，製造了一尊旃檀木像，長三寸。後來忽然去世，七天後又甦醒過來說：『我見到了阿彌陀佛（Amitabha），阿彌陀佛（Amitabha）說，你造我的像，為什麼這麼小？』道喻（Daoyu）回答說：『心大則像大，心小則像小。』說完，那尊像就遍佈虛空。阿彌陀佛（Amitabha）又說：『你暫且回到本國，用香湯沐浴，等到明星出現時，我來迎接你。』到時果然見到化佛來迎接，光明照亮整個房間，眾人都聽到了也看到了。道喻（Daoyu）去世時是開皇八年。 唐朝京師僧人善導（Shandao）： 善導（Shandao）在貞觀年間，見到西河綽禪師的凈土九品道場，於是非常勤奮刻苦，如同救頭一般。每次進入佛堂，都合掌胡跪，一心念佛。
【English Translation】 English version: Someone asked him, 'Those who are reborn, dare not hope for rebirth in the upper grades, but surely there will be no regression even from the lowest of the lower grades?' In the third year of Qi Ming, Tanluan (Tanluan) was eighty years old and died without illness. The monk Tanluan (Tanluan) of Bigubi in the Later Wei Dynasty: Tanluan (Tanluan) initially obtained ten volumes of immortal scriptures from Tao Yinju. Tanluan (Tanluan) was delighted and thought that becoming an immortal was definitely achievable. Later, he met the monk Bodhiruci (Bodhiruci) and asked him, 'Does the Buddha's path lead to longevity? Can it prevent aging and death?' Bodhiruci (Bodhiruci) said, 'Longevity and immortality are our Buddha's path.' Then he gave him the Sixteen Contemplations Sutra, saying, 'If you can recite this sutra, you will no longer be reborn in the Three Realms, nor will you return to the Six Paths. The waxing and waning, fortune and misfortune, success and failure will not be able to reach you. Its lifespan is as long as kalpa stones, as numerous as the sands of the Ganges. The number of sands and stones is finite, but the number of lifespans is infinite. This is the longevity of our Golden Immortal clan.' Tanluan (Tanluan) deeply believed it, so he burned the immortal scriptures and devoted himself to cultivating the Contemplation Sutra. Even the changes of heat and cold, and the arrival of diseases, did not make him slacken. The Wei ruler pitied his ambition and praised him for transforming himself and others, spreading it widely, and called him Shenluan. One day, he told his disciples, 'The various sufferings of hell cannot but be feared, and the nine grades of pure karma cannot but be cultivated.' So he ordered his disciples to loudly recite the name of Amitabha (Amitabha), closed his eyes facing west, kowtowed, and passed away. At that time, monks and laypeople alike heard the sound of pipes and strings coming from the west, which stopped after a long time. The monk Daoyu (Daoyu) of Kaijue Temple in the Sui Dynasty: Daoyu (Daoyu) recited the name of Amitabha (Amitabha) and made a sandalwood statue three inches long. Later, he suddenly died, but after seven days he woke up and said, 'I saw Amitabha (Amitabha), and Amitabha (Amitabha) said, 'Why did you make my statue so small?'' Daoyu (Daoyu) replied, 'If the heart is big, the statue is big; if the heart is small, the statue is small.' After he finished speaking, the statue spread throughout the void. Amitabha (Amitabha) also said, 'You should return to your country for now, bathe in fragrant water, and when the morning star appears, I will come to greet you.' When the time came, he indeed saw a manifested Buddha coming to greet him, and the light illuminated the entire room. Everyone heard and saw it. Daoyu (Daoyu) passed away in the eighth year of Kaihuang. The monk Shandao (Shandao) of the capital city in the Tang Dynasty: In the Zhenguan period, Shandao (Shandao) saw Zen Master Xihe Chuo's Pure Land Nine Grades Dojo, so he was very diligent and assiduous, as if saving his head. Every time he entered the Buddha hall, he would clasp his hands and kneel on one knee, reciting the Buddha's name with all his heart.
佛。非力竭不休。雖寒冰亦須流汗以表至誠。出即為眾說凈土法門。無暫時不為利益。三十餘年不暫睡眠。般舟行道禮佛方等專為己任。護持戒品纖毫不犯。未嘗舉目視女人。絕意名利遠諸戲笑。所行之處凈身供養飲食。衣服有餘並以回施。好食送大廚供眾。粗惡自食。乳酪醍醐皆不飲啖。諸有䞋施用寫阿彌陀經十萬余卷。畫凈土變相三百餘。譬見及壞塔。皆悉修營。然燈續明。每歲不絕。三衣瓶缽不使人持洗。始終無改。不與眾同行。恐談世事妨修行業。展轉授凈土法門者不可勝數。或問導云。唸佛之善生凈土否。答云。如汝所念。遂汝所愿。於是導自念阿彌陀佛。一聲則有一道光明。從其口出。十聲以至百聲。光明亦如此。其勸化偈云。漸漸雞皮鶴髮。看看行步躘踵假饒金玉滿堂。難免衰殘老病。任是千般快樂。無常終是到來。唯有徑路修行。但念阿彌陀佛。后謂人曰。此身可厭。吾將西歸。乃登寺前柳樹。投身自絕。高宗見其唸佛口出光明。又捨身時精至如此。賜寺額為光明。本朝慈雲式懺主略傳云。阿彌陀佛化身至長安。聞浐水聲乃曰。可教唸佛。三年後滿長安城中唸佛。後有法照大師。即善導後身也。
唐臺州僧懷玉
懷玉注想凈業近四十年。天寶元年。玉唸佛間。忽見西方聖眾。數若恒沙。
【現代漢語翻譯】 現代漢語譯本 善導（Shandao，人名）。他不是精疲力竭不會停止。即使在寒冷的天氣里，也必須流汗以表達最真誠的心意。一出門就為大眾宣說凈土法門（Pure Land Dharma）。沒有片刻不為利益眾生。三十多年來沒有片刻睡眠。專心致志地以般舟三昧（Pratyutpanna Samadhi，一種禪修方法）行道、禮佛、學習方等經典（Vaipulya Sutras，大乘佛教經典）。守護戒律，一絲一毫也不觸犯。從未抬頭看女人。斷絕名利之心，遠離各種戲笑。所到之處，都以清凈的身心供養飲食。多餘的衣服都回施給他人。好的食物送給大廚房供養大眾，粗劣的自己食用。乳酪、醍醐都不飲用。所有佈施的錢財都用來書寫阿彌陀經（Amitabha Sutra）十萬多卷，繪製凈土變相圖三百多幅。凡是見到破損的佛塔，都全部加以修繕。燃燈續明，每年都不間斷。三衣（tricivara，佛教僧侶的三件衣服）、瓶缽（bowl）不讓人拿去清洗，始終如一。不與大眾同行，恐怕談論世俗之事妨礙修行。輾轉傳授凈土法門的人不可勝數。有人問善導：『唸佛的善行能夠往生凈土嗎？』善導回答說：『如你所念，遂你所愿。』於是善導自己念阿彌陀佛，一聲則有一道光明從他的口中發出，十聲乃至百聲，光明也是如此。他的勸化偈說：『漸漸雞皮鶴髮，看看行步蹣跚，假饒金玉滿堂，難免衰殘老病，任是千般快樂，無常終是到來，唯有徑路修行，但念阿彌陀佛。』後來他對人說：『此身可厭，吾將西歸。』於是登上寺前的柳樹，投身自絕。高宗（Gaozong，人名）見到他念佛口出光明，又捨身時精進至此，賜寺額為光明。本朝慈雲式懺主（Ciyun Shi，人名）略傳云：『阿彌陀佛化身至長安（Chang'an，地名），聞浐水（Chan River，地名）聲乃曰：可教唸佛。三年後滿長安城中唸佛。』後有法照大師（Fazhao，人名），即善導後身也。 唐臺州僧懷玉（Huaiyu，人名） 懷玉專注凈土法門近四十年。天寶元年（Tianbao first year，年號）。懷玉唸佛時，忽然見到西方聖眾，數量如恒河沙數。
【English Translation】 English version Shandao (Shandao, a person's name). He would not rest until he was completely exhausted. Even in cold weather, he had to sweat to express his utmost sincerity. As soon as he went out, he would preach the Pure Land Dharma (Pure Land Dharma) to the public. There was not a moment when he was not working for the benefit of sentient beings. For more than thirty years, he did not sleep for a moment. He devoted himself to practicing the Pratyutpanna Samadhi (Pratyutpanna Samadhi, a meditation method), prostrating to the Buddha, and studying the Vaipulya Sutras (Vaipulya Sutras, Mahayana Buddhist scriptures). He guarded the precepts, not violating them in the slightest. He never looked up at women. He cut off the desire for fame and fortune, and stayed away from all kinds of jokes. Wherever he went, he offered food and drink with a pure body and mind. He returned the excess clothes to others. He sent good food to the large kitchen to offer to the public, and ate the coarse food himself. He did not drink milk, cheese, or ghee. All the money he received from donations was used to write more than 100,000 copies of the Amitabha Sutra (Amitabha Sutra) and to paint more than 300 transformation tableaux of the Pure Land. Whenever he saw a damaged pagoda, he would repair it completely. He kept the lamps burning continuously every year. He did not allow others to wash his three robes (tricivara, the three robes of a Buddhist monk) and bowl, and he remained consistent from beginning to end. He did not travel with the public, fearing that talking about worldly affairs would hinder his practice. The number of people who transmitted the Pure Land Dharma from one to another was countless. Someone asked Shandao: 'Can the good deeds of reciting the Buddha be reborn in the Pure Land?' Shandao replied: 'As you recite, so shall your wish be fulfilled.' Thereupon, Shandao himself recited Amitabha Buddha, and a ray of light emanated from his mouth with each recitation. The light was the same for ten or even a hundred recitations. His verse of exhortation said: 'Gradually, the skin becomes like chicken skin and the hair turns white, look at how one walks with faltering steps. Even if one's hall is full of gold and jade, one cannot avoid decay, old age, and sickness. No matter how much happiness there is, impermanence will eventually arrive. Only the direct path of practice remains, just recite Amitabha Buddha.' Later, he said to people: 'This body is repulsive, I will return to the West.' Thereupon, he climbed the willow tree in front of the temple and threw himself off. Emperor Gaozong (Gaozong, a person's name) saw that he emitted light from his mouth when he recited the Buddha, and that he was so diligent when he gave up his body, so he bestowed the name 'Light' on the temple. The brief biography of the Master Ciyun Shi (Ciyun Shi, a person's name) of this dynasty says: 'Amitabha Buddha incarnated in Chang'an (Chang'an, a place name), and upon hearing the sound of the Chan River (Chan River, a place name), he said: 'We can teach people to recite the Buddha.' Three years later, the entire city of Chang'an was reciting the Buddha.' Later, there was the Great Master Fazhao (Fazhao, a person's name), who was the reincarnation of Shandao. The Tang Dynasty monk Huaiyu (Huaiyu, a person's name) of Taizhou Huaiyu focused on the Pure Land Dharma for nearly forty years. In the first year of Tianbao (Tianbao first year, reign title), while Huaiyu was reciting the Buddha, he suddenly saw the holy assembly of the West, as numerous as the sands of the Ganges.
中有一人。手擎銀臺。前以示玉。玉白。如玉者本望金臺。何有銀臺耶。臺乃隱人亦隱。於是彌加精苦。至三七日。向之擎臺者復來告云。法師以精苦故得升上品。又云。上品往生必先見佛。可趺坐以俟佛來。未旋踵間。異光照室。又三日異光再發。玉曰。若聞異香。我報身即盡。次日書偈云。清凈皎潔無塵垢。蓮華化生為父母。我經十劫修道來。出示閻浮厭苦眾。一生苦行超十劫。永離娑婆歸凈土。偈畢香氣四來。弟子有見佛與二菩薩共乘金臺。臺傍千百化佛自西而下迎玉。玉恭敬合掌含笑長歸。
唐汾州僧啟芳圓果
啟芳圓果二法師精心觀想凈土。后五月于觀想中同覺。身臨七寶大池。池間有大寶帳。身入其中。見觀音勢至坐二大寶蓮華。下有蓮華彌滿千萬。阿彌陀佛從西來。坐一最大蓮華。迭出光明相照。芳等禮佛問云。閻浮眾生依經教唸佛得生此否。佛云。如念我名。皆生我國。無有一人念而不生者。又見其國。地平如掌。寶幢珠網上下間錯。又有一僧。乘寶車逐遠而來謂芳等。吾法藏也。以宿願因故來迎汝。芳等乘車前往。又覺其身坐寶蓮華。又聞釋迦佛與文殊菩薩稱讚凈土。其前又有大殿。殿有三道寶階。第一道純是白衣。第二道僧俗相半。第三道唯僧無俗。佛指之謂芳等云。此皆南閻浮提
【現代漢語翻譯】 現代漢語譯本：其中有一個人，手裡拿著銀臺，在玉的前面展示。玉是白色的。像玉這樣原本期望金臺的人，怎麼會有銀臺呢？銀臺和拿著它的人都消失了。於是玉更加精進刻苦，到了二十一天，之前拿著銀臺的人又來告訴他：『法師因為精進刻苦的緣故，可以升到上品。』又說：『上品往生的人必定先見到佛。可以盤腿坐著等待佛來。』話音未落，奇異的光芒照亮了整個房間。又過了三天，奇異的光芒再次出現。玉說：『如果聞到奇異的香氣，我的報身就結束了。』第二天，他寫下偈子說：『清凈皎潔沒有塵垢，蓮花化生為父母。我經歷十劫修道而來，出世示現給閻浮提（Jambudvipa，指我們所居住的這個世界）厭倦痛苦的眾生。一生苦行超越十劫，永遠離開娑婆（Saha，指充滿煩惱和痛苦的世界）迴歸凈土。』偈子寫完后，香氣從四面八方而來。弟子們有人看到佛和兩位菩薩（Bodhisattva，指立志成佛的修行者）一同乘坐金臺，金臺旁邊有成千上萬的化佛從西方而來迎接玉。玉恭敬地合掌，含笑長逝。 唐朝汾州僧人啟芳圓果兩位法師精心觀想凈土。後來五月，在觀想中一同感覺到，身臨七寶大池。池中有巨大的寶帳，身體進入其中。看見觀音（Avalokiteśvara，佛教中代表慈悲的菩薩）和勢至（Mahāsthāmaprāpta，佛教中代表智慧的菩薩）坐在兩朵巨大的寶蓮花上，下面有蓮花瀰漫千萬。阿彌陀佛（Amitābha，西方極樂世界的教主）從西方而來，坐在一朵最大的蓮花上，層層疊疊地發出光明互相照耀。啟芳等人禮拜佛，問道：『閻浮提（Jambudvipa，指我們所居住的這個世界）的眾生依靠經書教導唸佛，可以往生到這裡嗎？』佛說：『如果念我的名字，都能往生到我的國度。沒有一個人唸佛而不能往生的。』又看見極樂世界，地面平坦如手掌，寶幢珠網上下交錯。又有一個僧人，乘坐寶車從遠處趕來，對啟芳等人說：『我是法藏（Dharmākara，阿彌陀佛的前身），因為宿世的願力，所以來迎接你們。』啟芳等人乘車前往。又感覺到自己的身體坐在寶蓮花上。又聽到釋迦牟尼佛（Śākyamuni，佛教的創始人）和文殊菩薩（Mañjuśrī，佛教中代表智慧的菩薩）稱讚凈土。他們的前面還有一座大殿，大殿有三道寶階。第一道全是白衣，第二道僧人和俗人各佔一半，第三道只有僧人沒有俗人。佛指著這些對啟芳等人說：『這些都是南閻浮提（Jambudvipa，指我們所居住的這個世界）的……』
【English Translation】 English version: There was a person holding a silver platform, presenting it to Yu. Yu was white. How could Yu, who originally hoped for a golden platform, have a silver one? Both the platform and the person holding it disappeared. Thereupon, Yu became even more diligent and assiduous. After twenty-one days, the person who had previously held the platform came again and said, 'Because of your diligence and assiduousness, Dharma Master, you can ascend to the upper grade.' He also said, 'Those who are reborn in the upper grade must first see the Buddha. You can sit in the lotus position and wait for the Buddha to come.' Before he finished speaking, a strange light illuminated the room. Three days later, the strange light appeared again. Yu said, 'If I smell a strange fragrance, my reward body will end.' The next day, he wrote a verse saying, 'Pure and bright, without dust or defilement, born from a lotus flower as parents. I have cultivated the Way for ten kalpas (kalpa, an aeon in Buddhist cosmology), appearing to the suffering beings of Jambudvipa (Jambudvipa, the world we live in). A lifetime of ascetic practices surpasses ten kalpas, forever leaving Saha (Saha, the world of suffering and afflictions) and returning to the Pure Land.' After the verse was completed, fragrance came from all directions. Some disciples saw the Buddha and two Bodhisattvas (Bodhisattva, one who aspires to become a Buddha) riding together on a golden platform, with thousands of manifested Buddhas beside the platform descending from the West to welcome Yu. Yu respectfully joined his palms, smiled, and passed away peacefully. During the Tang Dynasty, the monks Qifang and Yuanguo of Fenzhou meticulously contemplated the Pure Land. Later, in the fifth month, they both felt in their contemplation that they were in the Seven Treasure Pond. In the pond was a large treasure tent, and they entered it. They saw Avalokiteśvara (Avalokiteśvara, the Bodhisattva of compassion) and Mahāsthāmaprāpta (Mahāsthāmaprāpta, the Bodhisattva of wisdom) sitting on two large treasure lotuses, with tens of thousands of lotuses filling the space below. Amitābha Buddha (Amitābha, the Buddha of the Western Pure Land) came from the West, sitting on the largest lotus, emitting layers of light that illuminated each other. Qifang and the others bowed to the Buddha and asked, 'Can sentient beings in Jambudvipa (Jambudvipa, the world we live in) who rely on the teachings of the scriptures and recite the Buddha's name be reborn here?' The Buddha said, 'If you recite my name, you will all be reborn in my country. There is no one who recites the Buddha's name who will not be reborn.' They also saw that the Pure Land was as flat as the palm of a hand, with treasure banners and pearl nets interspersed above and below. Then a monk came from afar in a treasure chariot and said to Qifang and the others, 'I am Dharmākara (Dharmākara, the previous incarnation of Amitābha), and I have come to welcome you because of my past vows.' Qifang and the others rode in the chariot. They also felt their bodies sitting on treasure lotuses. They also heard Śākyamuni Buddha (Śākyamuni, the founder of Buddhism) and Mañjuśrī Bodhisattva (Mañjuśrī, the Bodhisattva of wisdom) praising the Pure Land. In front of them was a great hall with three levels of treasure steps. The first level was entirely white-robed, the second level was half monks and half laypeople, and the third level was only monks and no laypeople. The Buddha pointed to these and said to Qifang and the others, 'These are all from Southern Jambudvipa (Jambudvipa, the world we live in)...'
唸佛眾生遂生於此。汝宜自勉。芳果既寤。歷與其徒言之。后五月二人無病遽聞鐘聲。他人不聞。芳果云。鐘聲乃我事。頃刻二人同終。
唐真州僧自覺
自覺發愿。愿因大悲觀音引接。見阿彌陀佛。於是化錢鑄大悲像四十九尺。造寺居之。既成祝願。其夜三更忽有金色祥光二道。阿彌陀佛自光中乘雲而下。觀音勢至左右隨之。佛垂金臂按覺首曰。守愿勿悛。利物為先。寶池生處孰不如願。后十一年七月望夕見一人云間現半身。若毗沙門天王。俯謂覺曰。安養之期於斯至矣。乃于大悲前跏趺化去。
唐睦州僧少康
少康貞元初至洛下白馬寺。見殿中文字累放光明。探取之。乃善導西方化導文也。康曰。若於凈土有緣。當使此文再發光明。言未已光乃閃爍。遂至長安善導影堂。大陳薦獻。善導于空中曰。汝依吾事利樂有情。則汝之功同生安養。又逢一僧。謂曰。汝欲化人。當往新定。言訖而隱。新定今嚴州也。至彼人尚無識者。康乃乞錢誘小兒與之約曰。阿彌陀佛是汝本師。能唸一聲。與汝一錢。小兒務得其錢。隨聲念之。后月餘小兒唸佛求錢者眾。康乃云。唸佛十聲乃與爾錢。小兒從之。如此一年。無長少貴賤。凡見則稱阿彌陀佛。以故唸佛之人盈于道路。后康于烏龍山建凈土道場。築壇三
【現代漢語翻譯】 現代漢語譯本 唸佛的眾生因此往生到那裡。你應該自己努力。芳果醒悟后，把這件事告訴了他的弟子們。五個月后，兩人沒有疾病，忽然聽到鐘聲。其他人聽不到。芳果說：『鐘聲是我的事情。』頃刻間兩人一同去世。
唐朝真州僧人自覺
自覺發愿，愿因大悲觀音（Mahakaruna-Avalokitesvara）引接，見到阿彌陀佛（Amitabha）。於是化緣鑄造大悲觀音像四十九尺高，建造寺廟居住。建成后祝願，當天夜裡三更時分忽然有兩道金色祥光。阿彌陀佛從光中乘雲而下，觀音（Avalokitesvara）、勢至（Mahasthamaprapta）在左右跟隨。佛垂下金色的手臂按著自覺的頭說：『堅守你的誓願不要改變，利益眾生為先。往生到寶池的地方，誰不如願呢？』十一年後的七月十五日傍晚，自覺看見一個人在云間顯現半身，好像毗沙門天王（Vaisravana），俯身對自覺說：『往生安養世界的日期就要到了。』於是他在大悲觀音像前結跏趺坐化去世。
唐朝睦州僧人少康
少康在貞元初年到達洛陽白馬寺，看見殿中的文字累放出光明。拿起來一看，原來是善導（Shandao）的《西方化導文》。少康說：『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，光芒就閃爍起來。於是前往長安善導的影堂，陳設豐厚的供品。善導在空中說：『你依照我的事業利益有情眾生，那麼你的功德就如同往生安養世界。』又遇到一位僧人，對他說：『你想要教化世人，應當前往新定。』說完就隱去了。新定就是現在的嚴州。到達那裡時，人們還不認識他。少康就乞討錢財引誘小孩，與他們約定說：『阿彌陀佛是你們的本師，能唸一聲，就給你一文錢。』小孩爲了得到錢，就隨著聲音唸誦。一個月后，小孩唸佛求錢的人很多。少康就說：『唸佛十聲就給你錢。』小孩們聽從了他。這樣過了一年，無論年長年少、富貴貧賤，凡是見到少康就稱念阿彌陀佛。因此唸佛的人充滿了道路。後來少康在烏龍山建立凈土道場，築起三層壇。
【English Translation】 English version Those who recite the Buddha's name will be reborn there. You should encourage yourself. After Fangguo awakened, he told his disciples about it. Five months later, both of them suddenly heard the sound of bells without any illness. Others could not hear it. Fangguo said, 'The sound of the bells is my affair.' In an instant, the two of them passed away together.
Monk Zijue of Zhenzhou in the Tang Dynasty
Zijue made a vow, wishing to be guided by Mahakaruna-Avalokitesvara (Great Compassion Guanyin) to see Amitabha (Amituo Fo). Therefore, he raised money to cast a forty-nine-foot-tall statue of Mahakaruna-Avalokitesvara and built a temple to live in. After it was completed, he made a wish. That night, at the third watch, two golden auspicious lights suddenly appeared. Amitabha Buddha descended from the light riding on clouds, with Avalokitesvara (Guanyin) and Mahasthamaprapta (Shizhi) following on the left and right. The Buddha lowered his golden arm and pressed it on Zijue's head, saying, 'Keep your vow and do not change it, and prioritize benefiting sentient beings. Rebirth in the treasure pond, who would not wish for it?' Eleven years later, on the evening of the fifteenth day of the seventh month, Zijue saw a person appearing half-bodied in the clouds, like Vaisravana (Bishamen Tianwang), bowing down and saying to Zijue, 'The time for rebirth in the Land of Bliss is at hand.' Then he sat in the lotus position in front of the Mahakaruna-Avalokitesvara statue and passed away.
Monk Shaokang of Muzhou in the Tang Dynasty
In the early years of Zhenyuan, Shaokang arrived at Baima Temple in Luoyang and saw words in the hall emitting light. He picked it up and found that it was Shandao's (Master Shandao) 'Western Transformation Guidance Text'. Kang 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. Then he went to Shandao's shadow hall in Chang'an and presented generous offerings. Shandao said in the air, 'If you follow my work to benefit sentient beings, then your merit will be the same as being reborn in the Land of Bliss.' He also met a monk who said, 'If you want to transform people, you should go to Xinding.' After saying that, he disappeared. Xinding is now Yanzhou. When he arrived there, people did not recognize him. Kang begged for money to lure children, making an agreement with them, saying, 'Amitabha Buddha is your original teacher. If you can recite his name once, I will give you one coin.' The children, eager to get the money, recited along with the sound. After more than a month, many children recited the Buddha's name for money. Kang then said, 'Recite the Buddha's name ten times and I will give you money.' The children followed him. After a year, regardless of age, status, or wealth, everyone who saw Kang would recite Amitabha Buddha. Therefore, people reciting the Buddha's name filled the roads. Later, Kang established a Pure Land practice center on Wulong Mountain and built a three-tiered altar.
級。聚人午夜行道。康升坐。令人面西。康先唱阿彌陀佛。次眾人和之。康唱時。眾見一佛從其口出。連唱十聲則有十佛。若聯珠狀康云。汝見佛否。如見佛者決生凈土。其禮佛人數千。亦有竟不見者。后囑眾人。當於安養起增進心。于閻浮提生厭離心。又云。汝等此時能見光明。真我弟子。遂放異光數道而亡。
唐并州僧惟岸
惟岸專修十六觀。因出見觀音勢至二菩薩現於空中。遲久不滅。岸頂禮雨淚而嘆曰。幸由肉眼得見聖容。所恨後世無傳。忽有二人。自稱畫工。未展臂間聖相剋就。已而人亦不見。弟子怪而問之。岸曰。此豈畫工哉。又曰。吾之西行乃其時也。弟子有從我者。當明言之。小童子云。從師而往。岸曰。必能從我。可歸告父母。父母聞而笑罵之子乃歸寺。香湯沐浴。于阿彌陀佛前趺坐而往。人或告岸。岸撫其背曰。汝事吾者。何乃先去。遂索筆焚香。向所畫菩薩前偈云。觀音助遠接。勢至輔遙迎。寶瓶冠上顯化佛頂前明。俱游十方剎。持華候九生。愿以慈悲手。提獎共西行。遂令弟子助聲唸佛。仰目西顧而亡。
唐長安尼凈真
凈真住長安積善寺。納衣乞食一生無嗔。誦金剛經十萬遍專精唸佛。顯慶五年染疾。告弟子云。五月內十度見阿彌陀佛。兩度見極樂世界寶蓮華上
【現代漢語翻譯】 現代漢語譯本： 級。聚集人們在午夜修行。康升坐著，令人面向西方。康先唱誦『阿彌陀佛』（Amitabha，梵語，意為無量光佛）。然後眾人跟著唱和。康升唱誦時，眾人看見一尊佛從他的口中出來。連續唱誦十聲就有十尊佛，像串聯的珠子一樣。康升說：『你們看見佛了嗎？如果看見佛的人，必定往生凈土。』禮佛的人數千，也有始終沒看見的。後來他囑咐眾人：『應當在安樂世界（安養，指西方極樂世界）生起增進之心，在閻浮提（Jambudvipa，佛教術語，指我們所居住的這個世界）生起厭離之心。』又說：『你們此時能見到光明，真是我的弟子。』於是放出數道奇異的光芒而去世。 唐朝并州（今山西太原）的僧人惟岸： 惟岸專心修習十六觀（佛教觀想方法）。一次外出時，看見觀音（Avalokiteśvara，觀世音菩薩）和勢至（Mahāsthāmaprāpta，大勢至菩薩）二位菩薩顯現在空中，很久不消失。惟岸頂禮膜拜，流著眼淚嘆息說：『有幸用肉眼得見聖容，只遺憾後世無法傳達。』忽然來了兩個人，自稱是畫工。還沒等他們展開手臂，聖像就畫好了，隨即人也不見了。弟子感到奇怪，問他。惟岸說：『這哪裡是畫工啊！』又說：『我往生西方的時候到了。弟子中有跟隨我的，應當明說。』一個小童子說：『跟隨師父前往。』惟岸說：『必定能跟隨我，可以回去告訴父母。』父母聽了笑著責罵他，童子就回到寺廟。用香湯沐浴，在阿彌陀佛（Amitabha，無量光佛）前跏趺而坐而去世。有人告訴惟岸，惟岸撫摸著他的背說：『你侍奉我，怎麼先走了？』於是拿來筆墨焚香，向所畫的菩薩像前寫偈頌說：『觀音菩薩幫助我遙遠地接引，勢至菩薩輔助我遙遠地迎接。寶瓶在頭冠上顯現，化佛在頭頂前光明照耀。一起遊歷十方剎土，手持蓮花等候九品往生。愿用慈悲的手，提攜獎掖一同往生西方。』於是讓弟子們幫助他念佛，仰望西方而去世。 唐朝長安（今陜西西安）的尼姑凈真： 凈真住在長安積善寺，穿著粗布衣，靠乞討為生，一生沒有嗔恨心。誦讀《金剛經》（Vajracchedikā Prajñāpāramitā Sūtra，般若經典）十萬遍，專心念佛。顯慶五年（公元660年）生病，告訴弟子說：『五月內十次見到阿彌陀佛（Amitabha，無量光佛），兩次見到極樂世界寶蓮華上。』
【English Translation】 English version: Ji. People gathered to practice the Way at midnight. Kang Sheng sat, instructing people to face west. Kang first chanted 'Amitabha' (Amitabha, Sanskrit, meaning Infinite Light Buddha). Then the crowd echoed him. When Kang chanted, the crowd saw a Buddha emerge from his mouth. Chanting ten times in a row produced ten Buddhas, like a string of beads. Kang said, 'Have you seen the Buddha? Those who see the Buddha are destined to be reborn in the Pure Land.' Thousands of people prostrated in worship, but some never saw it. Later, he instructed the crowd, 'You should cultivate a mind of advancement towards the Land of Bliss (An'yang, referring to the Western Pure Land), and a mind of detachment from Jambudvipa (Jambudvipa, a Buddhist term, referring to the world we live in).' He also said, 'You who can see the light at this moment are truly my disciples.' Then he emitted several rays of extraordinary light and passed away. The Tang Dynasty monk Wei'an from Bingzhou (present-day Taiyuan, Shanxi): Wei'an focused on cultivating the Sixteen Contemplations (Buddhist meditation methods). Once, when he went out, he saw Avalokiteśvara (Avalokiteśvara, the Bodhisattva of Compassion) and Mahāsthāmaprāpta (Mahāsthāmaprāpta, the Bodhisattva of Great Strength) appearing in the sky, not disappearing for a long time. Wei'an prostrated in worship, weeping and sighing, 'Fortunately, I can see the holy countenance with my own eyes, but I regret that it cannot be passed on to future generations.' Suddenly, two people came, claiming to be painters. Before they could even extend their arms, the holy image was completed, and then the people disappeared as well. The disciples were puzzled and asked him. Wei'an said, 'Who are these painters?' He also said, 'The time for me to go to the West has come. Those of you who will follow me should speak clearly.' A young boy said, 'I will follow the master.' Wei'an said, 'You must be able to follow me; you can go back and tell your parents.' The parents laughed and scolded him, and the boy returned to the temple. He bathed in fragrant water and sat in full lotus posture before Amitabha (Amitabha, Infinite Light Buddha) and passed away. Someone told Wei'an, and Wei'an stroked his back and said, 'You who serve me, why did you leave first?' Then he took up a brush, burned incense, and wrote a verse before the painted Bodhisattva image, saying, 'Avalokiteśvara Bodhisattva helps me to receive from afar, Mahāsthāmaprāpta Bodhisattva assists me to welcome from afar. The treasure vase appears on the crown, the manifested Buddha shines brightly before the top of the head. Together we travel through the ten directions of Buddha-lands, holding flowers and waiting for the nine grades of rebirth. May we use compassionate hands to lift and encourage each other to go to the West together.' Then he had his disciples help him chant the Buddha's name, looked up at the West, and passed away. The Tang Dynasty nun Jingzhen from Chang'an (present-day Xi'an, Shaanxi): Jingzhen lived in Jishan Temple in Chang'an, wearing coarse cloth and begging for food, without anger in her life. She recited the Diamond Sutra (Vajracchedikā Prajñāpāramitā Sūtra, Perfection of Wisdom classic) one hundred thousand times and focused on reciting the Buddha's name. In the fifth year of Xianqing (660 AD), she fell ill and told her disciples, 'Within May, I have seen Amitabha (Amitabha, Infinite Light Buddha) ten times, and I have seen the jeweled lotus flowers in the Land of Ultimate Bliss twice.'
童子游戲。吾得上品往生。言訖跏趺而去。光照其寺。
唐房翥
翥暴死至陰府。見閻羅王。王曰。據案簿。君曾勸一老人。唸佛已生凈土君承此福。亦合生凈土。故召來相見。翥曰。先許金剛萬卷巡禮五臺。未欲往生。王曰。誦經巡禮固為好事。不如早生凈土。王知志不可奪。乃放還。以此知。勸人修者非徒往生。又感動幽冥也。
唐長安李知遙
知遙善凈土教五會念佛。為眾師範。后因疾忽云。唸佛和尚來也。洗漱著衣。索香爐出堂頂禮。乃聞空中說偈云。報汝李知遙。成功果自招。引君生凈土。將爾上金橋。卻就床下而化去。眾聞異香。
唐上黨姚婆
姚婆因範行婆勸念阿彌陀佛。臨終見佛菩薩來迎。告佛言。未與範行婆相別。請佛暫住。少時佛住空中候范婆至。姚婆立化。
唐并州溫靜文妻
靜文妻久患在床。靜文勸以念阿彌陀佛。乃唸佛二年不絕。遂見凈土。乃告靜文言。我見佛了。后月定去。又以食獻父母云。今得隨聖往生。愿父母及夫專唸佛。來西方相見。言訖而終。前三日見蓮華大如日輪。
唐張鍾馗
鍾馗殺雞為業。忽見一人。緋衣袪群雞。來叫云。啄啄四畔。上啄兩目流血。受大痛苦。有僧為鋪佛像。燒香念阿彌陀佛。兼令鍾馗
【現代漢語翻譯】 現代漢語譯本 童子游戲。我得到了上品往生。（童子）說完，就結跏趺坐而逝，光芒照亮了整個寺廟。
唐朝 房翥（人名）
房翥（人名）突然暴斃，到了陰間府。見到了閻羅王（佛教中的地獄之王）。閻羅王（佛教中的地獄之王）說：『根據案簿記載，你曾經勸一位老人唸佛，（那位老人）已經往生凈土，你承蒙這份福報，也應當往生凈土，所以召你來相見。』房翥（人名）說：『我先前許願要抄寫《金剛經》萬卷，巡禮五臺山，還不想往生。』閻羅王（佛教中的地獄之王）說：『誦經巡禮固然是好事，不如早日往生凈土。』閻羅王（佛教中的地獄之王）知道他的志向不可改變，於是放他返回陽間。由此可知，勸人修行，不僅僅是自己往生，還能感動幽冥界。
唐朝 長安 李知遙（人名）
李知遙（人名）擅長凈土教的五會念佛，是眾人的師範。後來因為生病，忽然說：『唸佛和尚來了。』（他）洗漱穿衣，拿出香爐到堂上頂禮，就聽到空中說偈語道：『告訴你李知遙（人名），成功果實自己招。引導你生凈土，送你登上金橋。』說完就在床下圓寂了。眾人聞到奇異的香味。
唐朝 上黨 姚婆（人名）
姚婆（人名）因為範行婆（人名）勸她念阿彌陀佛（佛教中西方極樂世界的教主），臨終時見到佛菩薩來迎接，告訴佛說：『還沒和範行婆（人名）告別，請佛暫時停留。』過了一會兒，佛停留在空中等候范婆（人名）到來，姚婆（人名）站立著圓寂。
唐朝 并州 溫靜文（人名）的妻子
靜文（人名）的妻子長期臥病在床，靜文（人名）勸她念阿彌陀佛（佛教中西方極樂世界的教主），（她）就念佛兩年不間斷，於是見到了凈土。就告訴靜文（人名）說：『我見到佛了，下個月一定往生。』又把食物獻給父母說：『現在能夠跟隨聖人往生，希望父母和丈夫專心念佛，到西方極樂世界相見。』說完就去世了。前三天見到蓮花大如日輪。
唐朝 張鍾馗（人名）
張鍾馗（人名）以殺雞為業。忽然看見一個人，穿著紅色的衣服驅趕一群雞，來叫喊說：『啄啄四面，上啄兩眼流血，遭受極大的痛苦。』有僧人為他鋪設佛像，燒香念阿彌陀佛（佛教中西方極樂世界的教主），並且讓鍾馗（人名）
【English Translation】 English version A child's play. I have attained rebirth in the highest grade. After speaking, (the child) sat in full lotus posture and passed away, and the light illuminated the entire temple.
Tang Dynasty Fang Zhu (person's name)
Fang Zhu (person's name) died suddenly and arrived at the underworld. He saw King Yama (the king of hell in Buddhism). King Yama (the king of hell in Buddhism) said, 'According to the records, you once persuaded an old man to recite the Buddha's name, and (that old man) has already been reborn in the Pure Land. You, benefiting from this merit, should also be reborn in the Pure Land, so I have summoned you to meet.' Fang Zhu (person's name) said, 'I previously vowed to transcribe ten thousand volumes of the 'Diamond Sutra' and make a pilgrimage to Mount Wutai, and I do not yet wish to be reborn.' King Yama (the king of hell in Buddhism) said, 'Reciting scriptures and making pilgrimages are certainly good deeds, but it is better to be reborn in the Pure Land sooner.' King Yama (the king of hell in Buddhism), knowing that his will could not be changed, released him to return to the mortal world. From this, we know that persuading others to practice not only leads to one's own rebirth but also moves the netherworld.
Tang Dynasty Chang'an Li Zhiyao (person's name)
Li Zhiyao (person's name) was skilled in the Pure Land school's Five Assemblies of Buddha Recitation and was a teacher for the masses. Later, due to illness, he suddenly said, 'The Buddha-reciting monk has arrived.' He washed and dressed, took out the incense burner, and prostrated in the hall. Then he heard a verse in the air saying, 'Telling you, Li Zhiyao (person's name), the fruit of success is self-earned. Guiding you to be born in the Pure Land, sending you to ascend the golden bridge.' After speaking, he passed away under the bed. The crowd smelled a strange fragrance.
Tang Dynasty Shangdang Yao Po (person's name)
Yao Po (person's name), because Fan Xingpo (person's name) persuaded her to recite Amitabha Buddha (the principal Buddha of the Western Pure Land in Buddhism), saw the Buddhas and Bodhisattvas coming to greet her at the time of her death. She told the Buddha, 'I have not yet said goodbye to Fan Xingpo (person's name), please Buddha stay for a while.' After a short time, the Buddha stayed in the air waiting for Fan Po (person's name) to arrive, and Yao Po (person's name) passed away standing up.
Tang Dynasty Bingzhou Wen Jingwen's (person's name) wife
Jingwen's (person's name) wife had been bedridden for a long time. Jingwen (person's name) persuaded her to recite Amitabha Buddha (the principal Buddha of the Western Pure Land in Buddhism). She recited the Buddha's name continuously for two years and then saw the Pure Land. She then told Jingwen (person's name), 'I have seen the Buddha, and I will surely be reborn next month.' She also offered food to her parents, saying, 'Now I am able to follow the saints to be reborn. I hope that my parents and husband will wholeheartedly recite the Buddha's name and meet in the Western Pure Land.' After speaking, she passed away. Three days before, she saw a lotus flower as large as the sun.
Tang Dynasty Zhang Zhongkui (person's name)
Zhang Zhongkui (person's name) made a living by killing chickens. Suddenly, he saw a person wearing red clothes driving a flock of chickens, coming and shouting, 'Peck, peck on all sides, peck the eyes until they bleed, suffering great pain.' A monk set up a Buddha statue for him, burned incense, and recited Amitabha Buddha (the principal Buddha of the Western Pure Land in Buddhism), and also instructed Zhongkui (person's name)
一心專念。忽香滿室。安然而終。
唐張善和
善和殺牛為業。臨終見牛數頭。作人言云。汝殺我善和大恐。告妻云。急請僧來救我。僧至云。十六觀經說。若人臨終地獄相現。至心十稱南謨阿彌陀佛。即得往生凈土。善和云。便入地獄也。不暇取香爐。即以左手擎火。右手拈香。面西專切唸佛。未滿十聲乃云。我見阿彌陀佛從西來與我寶坐。言訖而終。
後晉鳳翔僧志通
志通見智者大師凈土儀式。不勝欣抃。不向西唾。不背西坐。專心修進。后見白鶴孔雀成行列西下。又見蓮華光相開合於前。通云。白鶴孔雀凈土境也。蓮華光相托處生也。凈土現矣。乃起禮佛對佛而終。火化時五色祥雲環覆火上。
國初永明壽禪師
禪師名延壽。本丹陽人。后遷餘杭。少誦法華經。初為縣衙校。多折官錢。勘之止是買放生命。罪當死。引赴市。曹錢王使人探之。若顏色變即斬之。不變來奏。臨斬顏色不變。乃貸命。遂為僧。于禪觀中見觀音。以甘露灌其口。乃獲觀音辯才。下筆盈卷。著萬善同歸集宗鏡錄等。共數百卷。住持雪竇永明。日課一百八事。精進以修西方。既坐化。焚畢為一塔。有僧每日繞塔禮拜。人問其故。僧云。我撫州僧也。因病至陰府。命未盡放還。見殿角有僧畫像一軸。
【現代漢語翻譯】 現代漢語譯本 一心專念（yī xīn zhuān niàn）：一心不亂地專注唸佛。忽然滿屋異香，安詳地去世。
唐朝的張善和（zhāng shàn hé）
張善和以殺牛為業。臨終時看見幾頭牛，變成人來說：『你殺我！』善和大為恐懼，告訴妻子說：『快請僧人來救我！』僧人來了說：『《十六觀經（shí liù guān jīng）》說，如果有人臨終時地獄景象顯現，至誠懇切地念十聲「南謨阿彌陀佛（nán mó ā mí tuó fó）」，就能往生凈土。』善和說：『我已經要下地獄了！』來不及拿香爐，就用左手托著火，右手拿著香，面向西方，專注懇切地念佛。還沒念滿十聲，就說：『我看見阿彌陀佛（ā mí tuó fó）從西方來，給我寶座。』說完就去世了。
後晉的鳳翔僧人志通（zhì tōng）
志通看到智者大師（zhì zhě dà shī）的《凈土儀式（jìng tǔ yí shì）》，非常歡喜。不朝西方吐唾沫，不背對西方坐。專心修習精進。後來看見白鶴、孔雀成行列地向西方飛來，又看見蓮花的光芒在前面開合。志通說：『白鶴、孔雀是凈土的景象啊！蓮花的光芒是託身往生的地方啊！凈土顯現了！』於是起身禮佛，面對佛像而去世。火化時，五彩祥雲環繞覆蓋在火焰之上。
國初的永明延壽禪師（yǒng míng yán shòu chán shī）
禪師名延壽（yán shòu），本是丹陽人，後來遷居餘杭。年輕時誦讀《法華經（fǎ huá jīng）》。起初在縣衙當差，多次挪用官錢，查實后都是用來買放生靈。罪當處死。押赴刑場時，曹錢王（cáo qián wáng）派人去探看，如果臉色改變就斬首，不變就回來稟報。臨斬時臉色不變，於是免除死罪。就出家當了僧人。在禪定觀想中見到觀音菩薩（guān yīn pú sà），用甘露灌入他的口中，於是獲得了觀音菩薩的辯才，下筆寫文章，內容很多。著有《萬善同歸集（wàn shàn tóng guī jí）》、《宗鏡錄（zōng jìng lù）》等，共有幾百卷。主持雪竇永明寺（xuě dòu yǒng míng sì），每天做一百零八件事，精進地修習往生西方凈土。圓寂坐化后，焚燒完畢后建了一座塔。有個僧人每天繞塔禮拜。有人問他原因。僧人說：『我是撫州（fǔ zhōu）的僧人。因為生病到了陰間，閻王查到我壽命未盡，放我還陽。看見殿角有一幅僧人的畫像。』
【English Translation】 English version 一心專念 (yī xīn zhuān niàn): Single-mindedly focusing on reciting the Buddha's name. Suddenly, the room was filled with fragrance, and he passed away peacefully.
Zhang Shanhe (zhāng shàn hé) of the Tang Dynasty
Zhang Shanhe's profession was slaughtering oxen. At the moment of his death, he saw several oxen transforming into human figures, saying, 'You killed me!' Zhang Shanhe was greatly frightened and told his wife, 'Quickly invite a monk to save me!' The monk arrived and said, 'The Sixteen Contemplations Sutra (shí liù guān jīng) says that if a person sees the signs of hell appearing at the time of death, sincerely reciting 'Namo Amitabha Buddha (nán mó ā mí tuó fó)' ten times will ensure rebirth in the Pure Land.' Zhang Shanhe said, 'I am already about to go to hell!' Without time to fetch an incense burner, he held fire in his left hand and incense in his right, facing west and earnestly reciting the Buddha's name. Before he had finished reciting ten times, he said, 'I see Amitabha Buddha (ā mí tuó fó) coming from the West, giving me a precious seat.' After saying this, he passed away.
Zhitong (zhì tōng), a monk from Fengxiang (fèng xiáng) in the Later Jin Dynasty
Zhitong saw the Pure Land Ritual (jìng tǔ yí shì) by Master Zhi Zhe (zhì zhě dà shī) and was overjoyed. He would not spit towards the West, nor would he sit with his back to the West. He diligently cultivated with a focused mind. Later, he saw white cranes and peacocks flying in rows towards the West, and he also saw the light of lotuses opening and closing in front of him. Zhitong said, 'The white cranes and peacocks are the scenery of the Pure Land! The light of the lotuses is the place where I will be reborn! The Pure Land has appeared!' Then he rose, prostrated to the Buddha, and passed away facing the Buddha. During cremation, auspicious five-colored clouds surrounded and covered the flames.
Zen Master Yongming Yanshou (yǒng míng yán shòu chán shī) of the early Song Dynasty
The Zen Master's name was Yanshou (yán shòu), originally from Danyang (dān yáng), later moving to Yuhang (yú háng). In his youth, he recited the Lotus Sutra (fǎ huá jīng). Initially, he worked as a clerk in the county government, often embezzling official funds, which, upon investigation, were used to buy and release living beings. His crime was punishable by death. When he was taken to the execution ground, Cao Qianwang (cáo qián wáng) sent someone to observe him. If his expression changed, he was to be executed; if it did not, the messenger was to report back. At the moment of execution, his expression did not change, so he was spared. He then became a monk. In meditation, he saw Avalokiteshvara Bodhisattva (guān yīn pú sà) pouring nectar into his mouth, and he obtained Avalokiteshvara Bodhisattva's eloquence, writing prolifically. He authored works such as the 'Collection of Ten Thousand Good Deeds Leading to the Same Goal' (wàn shàn tóng guī jí) and the 'Record of the Source Mirror' (zōng jìng lù), totaling several hundred volumes. He presided over Yongming Temple (yǒng míng sì) in Xue Dou (xuě dòu), performing one hundred and eight practices daily, diligently cultivating rebirth in the Western Pure Land. After passing away in meditation, a pagoda was built after cremation. A monk circumambulated the pagoda and prostrated every day. Someone asked him why. The monk said, 'I am a monk from Fuzhou (fǔ zhōu). Because of illness, I went to the underworld. The judge found that my lifespan was not yet exhausted and released me. I saw a portrait of a monk in the corner of the hall.'
閻羅王自來頂拜。我問。此僧何人。主吏云。此杭州永明寺壽禪師也。凡人死者皆經此處。唯此一人不經此處。已於西方極樂世界上品上生。王敬其人。故畫像供養。我聞之故。特發心來此繞塔作拜。以此見。精修西方者為陰府所重。
宋明州僧可久
可久常誦法華經。故號久法華。平生修凈土業。元祐八年年八十一坐化。三日卻還說凈土事。與十六觀經所說一同。見蓮華臺。皆標合生者姓名。一紫金臺標云。大宋城都府廣教院熏法華已生其中。又一金臺標云。明州孫十二郎合生其中。又一金臺標云。久法華臺。又一銀臺標云。明州徐道姑臺。語訖復化去。五年徐道姑亡。異香滿室。又十二年孫十二即亡。天樂盈空。
宋會稽金大公
大公名奭。網魚為業。一日改業。持阿彌陀佛日萬聲。蔬素修行不曾暫輟。后無疾告家人云。我見阿彌陀佛與觀音勢至在門前。我今歸凈土也。次日又云。我已見金蓮華來迎我矣。索香爐安坐。捏印而化。鄉村遠近聞音樂異香。終日不散。時政和六年。
宋潭州黃打鐵
黃打鐵本軍中人。打鐵為生每打鐵時。念阿彌陀佛不絕聲。一日無疾托鄰人寫頌印行廣。勸人唸佛。頌云。日夜玎玎珰珰。久煉成剛。大平將近。我往西方。即化去。此頌廣行湖南。
【現代漢語翻譯】 現代漢語譯本： 閻羅王親自前來頂禮膜拜。我問：『這位僧人是什麼人？』主吏回答說：『這是杭州永明寺的壽禪師。凡是人死後都要經過這裡，唯獨此人不用經過這裡，已經于西方極樂世界上品上生。閻羅王敬重他，所以畫像供養。』我聽聞此事，特意發心前來這裡繞塔作拜。由此可見，精進修習西方凈土的人為陰間所敬重。
宋朝明州僧人可久
可久經常誦讀《法華經》（Lotus Sutra），所以號稱『久法華』。他一生修習凈土法門。元祐八年，八十一歲時坐化。三天後又還陽，講述凈土之事，與《十六觀經》（Sixteen Contemplations Sutra）所說的一樣。他看見蓮花臺上都標有將要往生者的姓名。其中一個紫金臺上標著：『大宋成都府廣教院熏法華已生其中。』又一個金臺上標著：『明州孫十二郎合生其中。』又一個金臺上標著：『久法華臺。』又一個銀臺上標著：『明州徐道姑臺。』說完后再次化去。五年後，徐道姑去世，異香充滿房間。又過了十二年，孫十二也去世，天樂盈空。
宋朝會稽金大公
大公，名奭（Shi），以打魚為業。一日改行，持念阿彌陀佛（Amitabha Buddha）名號，每日萬聲，吃素修行，不曾間斷。後來無疾而終，告訴家人說：『我看見阿彌陀佛與觀音（Avalokiteśvara）菩薩、勢至（Mahāsthāmaprāpta）菩薩在門前，我現在要歸往凈土了。』第二天又說：『我已經看見金蓮花來迎接我了。』索要香爐，安坐，結手印而化去。鄉村遠近都聞到音樂和異香，整日不散。當時是政和六年。
宋朝潭州黃打鐵
黃打鐵原本是軍中之人，以打鐵為生，每次打鐵時，念阿彌陀佛名號不絕於耳。一日無疾而終，托鄰居寫頌印發廣為流傳，勸人唸佛。頌文說：『日夜玎玎珰珰，久煉成剛。大平將近，我往西方。』說完就去世了。這首頌在湖南廣為流傳。
【English Translation】 English version: King Yama (閻羅王, the King of Hell) himself came to prostrate and pay homage. I asked: 'Who is this monk?' The chief clerk replied: 'This is Chan Master Shou of Yongming Temple (永明寺) in Hangzhou. All people who die must pass through here, but this person alone does not pass through here. He has already been reborn in the highest grade of the Western Pure Land (西方極樂世界). King Yama respects him, so he has his portrait made for worship.' Upon hearing this, I made a special vow to come here to circumambulate the pagoda and pay homage. From this, it can be seen that those who diligently cultivate the Western Pure Land are respected by the underworld.
The Monk Kejiu of Mingzhou in the Song Dynasty
Kejiu often recited the Lotus Sutra (法華經), so he was called 'Kejiu the Lotus.' Throughout his life, he cultivated the Pure Land practice. In the eighth year of Yuan祐, at the age of eighty-one, he passed away while sitting in meditation. Three days later, he returned to life and spoke of the Pure Land, which was the same as described in the Sixteen Contemplations Sutra (十六觀經). He saw that the lotus platforms were all marked with the names of those who were to be reborn there. One purple-gold platform was marked: 'Xun Fahua of Guangjiao Monastery (廣教院) in Chengdu Prefecture of the Great Song Dynasty has already been born here.' Another gold platform was marked: 'Sun Shierlang of Mingzhou is destined to be born here.' Another gold platform was marked: 'The platform of Kejiu the Lotus.' Another silver platform was marked: 'The platform of Xu Daogu of Mingzhou.' After speaking, he passed away again. Five years later, Xu Daogu passed away, and the room was filled with a strange fragrance. Twelve years later, Sun Shierlang also passed away, and heavenly music filled the air.
Jin Dagong of Kuaiji in the Song Dynasty
Dagong, whose name was Shi (奭), was a fisherman by trade. One day, he changed his profession and recited the name of Amitabha Buddha (阿彌陀佛) ten thousand times a day, practicing vegetarianism and cultivation without interruption. Later, without illness, he told his family: 'I see Amitabha Buddha, Avalokiteśvara (觀音) Bodhisattva, and Mahāsthāmaprāpta (勢至) Bodhisattva at the door. I am now returning to the Pure Land.' The next day, he said again: 'I have already seen the golden lotus flower coming to welcome me.' He asked for an incense burner, sat in a dignified manner, formed a mudra with his hands, and passed away. The villages far and near heard music and smelled a strange fragrance, which did not dissipate all day. This was in the sixth year of Zhenghe.
Huang the Blacksmith of Tanzhou in the Song Dynasty
Huang the Blacksmith was originally a soldier. He made a living by blacksmithing, and every time he hammered iron, he recited the name of Amitabha Buddha without ceasing. One day, without illness, he entrusted a neighbor to write a verse, have it printed, and widely distribute it to encourage people to recite the Buddha's name. The verse said: 'Clang, clang, clang, day and night. Long forged into steel. Great peace is near. I am going to the West.' Then he passed away. This verse was widely circulated in Hunan.
人多唸佛。
宋臨安府仁和吳瓊
吳瓊先為僧后還俗。前後兩娶生二子。屠沽無所不為。常與人作廚子。每殺雞鴨等物命。以手持起叫云。阿彌陀佛子好脫此身去。遂殺之。連稱佛數聲。每切肉時。一面切一面念阿彌陀佛。常唸佛不輟。教村中人唸經修懺。及勸人念阿彌陀佛。后眼上生瘤。如雞子大。乃憂怖造一草菴。分散其妻子。晝夜唸佛修懺。紹興二十三年秋。告村中人云。瓊來日戌時去也。人皆笑之。將用碗缽鍋子盡與人。次日晚報諸道友行婆云。瓊去時將至。盡來與瓊高聲唸佛相助。將布衫當酒飲了。即寫頌云。似酒皆空。問甚禪宗。今日珍重。明月清風。端坐合掌唸佛。叫一聲佛來即化去。
宋荊王夫人
元祐間荊王夫人與婢妾精修西方。唯一妾懈怠。夫人斥去其妾。悔悟精進。久之謂他妾云。吾今夜當生西方。是夜異香滿室。無疾而終。明日同事之妾告夫人云。昨夜夢化去之妾托致起居云。夫人訓責我修西方。今已獲往生。感德無量。夫人使我亦夢。乃可信耳。其夜夫人夢見亡妾。敘謝如前。夫人云。西方可到否。妾云。可到。但從妾行。夫人隨之。見池塘廣大。紅白蓮華大小相間。或榮或悴種種不同。夫人問云。何以如此。妾云。此皆世間發念修西方人也。才發一念池內便生
【現代漢語翻譯】 多人唸佛。
宋朝臨安府仁和縣的吳瓊
吳瓊先出家為僧，後來還俗。前後娶了兩個妻子，生了兩個兒子。屠宰、賣酒，無所不為。經常給別人當廚師。每次殺雞鴨等動物時，用手舉起它們，叫道：『阿彌陀佛（Amitābha）的兒子，好脫離這個身體去吧。』 於是就殺了它們，連續稱念幾聲佛號。每次切肉的時候，一面切一面念阿彌陀佛（Amitābha）。經常唸佛不停止，教村裡人唸經修懺，以及勸人念阿彌陀佛（Amitābha）。後來眼睛上長了瘤子，像雞蛋那麼大。於是憂愁恐懼，建造了一個草菴，分散了他的妻子兒女，日夜唸佛修懺。紹興二十三年秋天，告訴村裡人說：『吳瓊明天戌時（晚上七點到九點）就要走了。』 人們都笑他。他將用的碗、缽、鍋子都送給了別人。第二天晚上，告訴各位道友和行婆說：『吳瓊要走的時間快到了，都來與吳瓊高聲唸佛相助。』 將布衫當酒喝了，就寫了一首偈頌說：『似酒皆空，問甚禪宗。今日珍重，明月清風。』 端坐合掌唸佛，叫一聲『佛來』就去世了。
宋朝荊王夫人
元祐年間，荊王夫人與婢女妾室精進修行西方凈土法門。只有一個妾室懈怠。夫人斥責趕走了那個妾室。妾室悔悟后精進修行。過了很久，夫人對其他妾室說：『我今晚應當往生西方極樂世界。』 當晚，整個房間充滿奇異的香味，夫人沒有疾病就去世了。第二天，一同修行的妾室告訴夫人說：『昨晚夢見被趕走的妾室託夢來問候起居，說夫人訓責她修行西方凈土法門，現在已經獲得往生，感激夫人的恩德無量。』 夫人說：『讓她也託夢給我，我才能相信。』 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：『西方極樂世界可以到達嗎？』 妾室說：『可以到達，只要跟隨我走。』 夫人跟隨她，看見池塘廣大，紅白蓮花大小相間，有的茂盛，有的凋零，種種不同。夫人問：『為什麼會這樣？』 妾室說：『這些都是世間發起念頭修行西方凈土法門的人。才發一個念頭，池塘里便生出一朵蓮花。』
【English Translation】 Many people recite the Buddha's name.
Wu Qiong of Renhe County, Lin'an Prefecture, Song Dynasty
Wu Qiong first became a monk and later returned to secular life. He married twice and had two sons. He engaged in butchery and wine selling, doing all sorts of things. He often worked as a cook for others. Every time he killed chickens, ducks, and other living beings, he would hold them up and say, 'Son of Amitābha (Amitābha), may you be freed from this body.' Then he would kill them, repeatedly chanting the Buddha's name several times. Every time he cut meat, he would chant Amitābha (Amitābha) while cutting. He constantly recited the Buddha's name without stopping, taught the villagers to recite scriptures and practice repentance, and encouraged people to recite Amitābha (Amitābha). Later, a tumor grew on his eye, as big as a chicken egg. He became worried and fearful, built a thatched hut, separated from his wife and children, and recited the Buddha's name and practiced repentance day and night. In the autumn of the twenty-third year of Shaoxing, he told the villagers, 'Wu Qiong will leave tomorrow at Xu time (7-9 PM).' People laughed at him. He gave all his bowls, alms bowls, and pots to others. The next evening, he told all his fellow practitioners and female shamans, 'The time for Wu Qiong to leave is near, come and help Wu Qiong by reciting the Buddha's name loudly.' He drank his cloth shirt as if it were wine, and then wrote a verse saying, 'Like wine, all is empty. What is Zen about? Cherish today, the bright moon and clear breeze.' He sat upright, with his palms together, reciting the Buddha's name, and as he called out 'Buddha is coming,' he passed away.
Lady of Prince Jing of the Song Dynasty
During the Yuanyou period, the Lady of Prince Jing and her maids and concubines diligently practiced the Western Pure Land Dharma. Only one concubine was lazy. The Lady rebuked and drove away that concubine. The concubine repented and practiced diligently. After a long time, the Lady said to the other concubines, 'I shall be reborn in the Western Paradise tonight.' That night, the entire room was filled with a strange fragrance, and the Lady passed away without illness. The next day, a concubine who practiced together told the Lady, 'Last night, I dreamed that the concubine who was driven away sent a message of greetings, saying that the Lady had instructed her to practice the Western Pure Land Dharma, and now she has been reborn there, and she is infinitely grateful for the Lady's kindness.' The Lady said, 'Let her also send a dream to me, and then I will believe it.' That night, the Lady dreamed of the deceased concubine, who recounted the words of gratitude as before. The Lady asked, 'Can the Western Paradise be reached?' The concubine said, 'It can be reached, just follow me.' The Lady followed her and saw a vast pond, with red and white lotuses of various sizes, some flourishing and some withering, all different. The Lady asked, 'Why is it like this?' The concubine said, 'These are all the people in the world who have had the thought of practicing the Western Pure Land Dharma. As soon as a thought arises, a lotus flower grows in the pond.'
蓮華一朵。若願心精進則華日日敷榮。以至大如車輪。若願心退轉則華日日萎悴。以至殞滅。次見一人坐蓮華上。其衣飄揚散去。寶冠瓔珞莊嚴其身。夫人問云。何人也。妾云。楊杰也。又見一人坐于華上。妾云。此馬玕也。夫人我當生何處。妾引行數里許。遙望見一金壇。金碧照曜。妾云。此夫人化生處。乃上品上生也。夫人既覺。訪問楊馬所在。則杰已亡。而玕無恙。是知精進不退者。雖身在娑婆之內。其神識已在凈土矣。後夫人于生日秉爐焚香。望觀音閣而立。子孫方具獻壽之儀。已立化矣。
宋觀音縣君
縣君姓吳氏。其夫都官員呂宏亦悟佛理。夫婦各齊戒清修。吳氏有二侍女。亦絕葷血勤力助為勝業。其一頗好禪理。既病猶怡然笑話而逝。如委脫然。其一奉戒刻苦。或終月不食。但日飲吳氏所咒觀音凈水一盞而已。忽見金蓮捧足者三。又數日見其膝。又數日見其身。又數日見其面目。其中乃阿彌陀佛。左右則觀音勢至也。又悉見其堂殿國界。皎如指掌曉然。知其為凈土。問其詳則云。彼皆清凈男子經行遊樂無女人也。又問。彼佛如何說法。云。我得天眼未得天耳。故但見問答指顧。而不能聞所說也。如是者三年。未嘗一瞬不在目前。忽感疾自言往生乃終。吳氏事觀音有靈感。每於凈室列置瓶缶
【現代漢語翻譯】 現代漢語譯本：一朵蓮花。如果願心精進，那麼蓮花就會日日盛開繁榮，甚至大如車輪。如果願心退轉，那麼蓮花就會日日枯萎凋謝，直至消亡。接著看見一個人坐在蓮花上，他的衣帶飄揚散開，寶冠瓔珞莊嚴他的身體。夫人問道：『這是什麼人？』侍女說：『這是楊杰。』又看見一個人坐在蓮花上，侍女說：『這是馬玕。』夫人問：『我應當往生何處？』侍女引領她走了數里路，遙望見一座金壇，金光閃耀。侍女說：『這就是夫人您化生的地方，是上品上生。』夫人醒來后，訪問楊杰和馬玕的下落，得知楊杰已經去世，而馬玕安然無恙。由此可知，精進不退的人，即使身在娑婆（Sā婆，指充滿煩惱的世間）之內，他的神識已經在凈土了。後來，夫人在生日那天，手持香爐焚香，朝著觀音閣站立，子孫們正準備獻上祝壽的儀式，她已經站著往生了。
宋朝的觀音縣君
縣君姓吳氏，她的丈夫都官員呂宏也領悟了佛理。夫婦各自齋戒清修。吳氏有兩個侍女，也斷絕葷腥，勤奮努力地幫助完成殊勝的功德。其中一個侍女頗為愛好禪理，即使生病了，仍然怡然自得地談笑而逝，好像擺脫了束縛一樣。另一個侍女奉持戒律，刻苦修行，有時整月不吃飯，只是每天飲用吳氏所持咒的觀音凈水一盞而已。忽然看見三朵金蓮花捧著她的腳，又過了幾天看見了她的膝蓋，又過了幾天看見了她的身體，又過了幾天看見了她的面目。蓮花中的是阿彌陀佛（Amitābha，佛教中西方極樂世界的教主），左右則是觀音（Avalokiteśvara，佛教中慈悲的菩薩）和勢至（Mahāsthāmaprāpta，佛教中智慧之光普照一切的菩薩）。她還完全看見了那裡的堂殿和國界，清晰得如同看自己的手掌一樣，知道那是凈土。問她詳細情況，她說：『那裡都是清凈的男子經行遊樂，沒有女人。』又問：『那裡的佛是如何說法的？』她說：『我得到了天眼，但沒有得到天耳，所以只能看見問答和手勢，而不能聽見所說的內容。』像這樣持續了三年，未曾有一瞬間不在眼前。忽然感到疾病，自己說要往生，然後就去世了。吳氏侍奉觀音菩薩有靈驗感應，常常在凈室裡排列放置瓶罐。
【English Translation】 English version: A single lotus flower. If the aspiration of the heart is diligent, then the flower will bloom and flourish day by day, even becoming as large as a chariot wheel. If the aspiration of the heart regresses, then the flower will wither and decay day by day, until it perishes. Next, she saw a person sitting on the lotus flower, his robes fluttering and scattering, his body adorned with a jeweled crown and necklaces. The lady asked, 'Who is this person?' The maidservant said, 'This is Yang Jie.' She also saw another person sitting on the lotus flower, and the maidservant said, 'This is Ma Gan.' The lady asked, 'Where shall I be reborn?' The maidservant led her for several miles, and in the distance, she saw a golden altar, shining with golden light. The maidservant said, 'This is where you, madam, will be reborn, in the highest rank of the highest rebirth.' After the lady awoke, she inquired about the whereabouts of Yang Jie and Ma Gan, and learned that Yang Jie had already passed away, while Ma Gan was safe and sound. From this, it is known that those who are diligent and do not regress, even though their bodies are within the Saha world (Sāha, referring to the world full of suffering), their consciousness is already in the Pure Land. Later, on her birthday, the lady held an incense burner and burned incense, standing towards the Guanyin (Avalokiteśvara) Pavilion, and as her descendants were preparing to offer birthday wishes, she had already passed away while standing.
The Lady of Guanyin County of the Song Dynasty
The lady's surname was Wu, and her husband, the official Lu Hong, also understood Buddhist principles. The couple each observed abstinence and cultivated purity. Lady Wu had two maidservants, who also abstained from meat and diligently helped to accomplish meritorious deeds. One of the maidservants was quite fond of Chan (Zen) principles, and even when she was ill, she passed away cheerfully and with a smile, as if she had cast off her burdens. The other maidservant upheld the precepts and practiced austerities, sometimes not eating for an entire month, but only drinking a cup of Guanyin (Avalokiteśvara) pure water that Lady Wu had chanted over each day. Suddenly, she saw three golden lotuses holding up her feet, and after a few days, she saw her knees, and after a few days, she saw her body, and after a few days, she saw her face. In the lotus was Amitabha Buddha (Amitābha, the principal Buddha of the Pure Land sect), and on either side were Guanyin (Avalokiteśvara, the Bodhisattva of compassion) and Mahasthamaprapta (Mahāsthāmaprāpta, the Bodhisattva who illuminates all with the light of wisdom). She also saw all the halls and boundaries of that land, as clearly as if she were looking at her own palm, and knew that it was the Pure Land. When asked for details, she said, 'There are only pure men walking and playing there, and no women.' She also asked, 'How does the Buddha preach there?' She said, 'I have obtained the divine eye, but I have not obtained the divine ear, so I can only see the questions and answers and gestures, but I cannot hear what is being said.' This continued for three years, and there was never a moment when it was not before her eyes. Suddenly, she felt ill and said that she was going to be reborn, and then she passed away. Lady Wu's service to Guanyin Bodhisattva was efficacious and responsive, and she often arranged bottles and jars in the pure room.
數十。以水注滿。手持楊枝誦咒。必見觀音放光入瓶缶中。病苦者飲水輒愈。所咒水積歲不壞。大寒不凍。世號觀音縣君。
宋馮氏夫人
夫人名法信。贈少師許珣之女。適承宣使陳思恭。少多疾。及嫁疾尤甚。醫者以為不可療。往見慈受深禪師。問愈疾之方。深教以持齋誦佛。夫人盡去葷血及裝飾之奉衣掃塔服。專以西方爲念。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。誦經行道亦西方也。剎那之念秋毫之善一以為西方之津樑。十年間無惰容。心安體健神氣昌盛。人皆尊尚之。一日忽書偈云。隨緣任業許多年。枉作老牛為耕田。打疊身心早歸去。免教鼻孔受人穿。族黨怪之。夫人云。行即歸。何怪之有。乃臥疾。微有喘息。忽矍然而起云。吾神遊凈土。面禮阿彌陀佛。觀音左顧。勢至右盻。百千萬億清凈佛子稽首。慶我來生其國。若宮殿林沼光明神麗。與華嚴經及十六觀經所說一同。明日安然化去。家人聞妙香芬馥。不類人間。及三日荼毗。舉尸如生。
龍舒增廣凈土文卷之五(終) 大正藏第 47 冊 No. 1970 龍舒增廣凈土文
龍舒增廣凈土文卷第六
國學進士王日休撰
修凈土者。宜隨其所以為善。以資修進
【現代漢語翻譯】 現代漢語譯本： 數十（具體數量不詳）。用水注滿容器。手持楊枝誦唸咒語。必定能見到觀音菩薩放出光明進入瓶罐之中。患有疾病痛苦的人飲用此水就能痊癒。所咒之水即使存放多年也不會變質。嚴寒的冬天也不會結冰。世人稱之為觀音縣君。 宋朝馮氏夫人 夫人名諱法信，是獲贈少師頭銜的許珣的女兒，嫁給了承宣使陳思恭。年輕時就體弱多病，出嫁后病情更加嚴重。醫生認為無法醫治。她前往拜見慈受深禪師，詢問治病的方法。深禪師教導她持齋誦佛。夫人於是完全戒除葷腥和華麗的服飾，只穿掃塔的粗布衣服。專心以西方凈土爲念。行走時想著西方凈土，坐著時也想著西方凈土，日常生活起居飲食休息都想著西方凈土，說話沉默行動靜止也想著西方凈土。即使是取水供花這樣的小事，也想著西方凈土。誦經修行也想著西方凈土。剎那間的念頭，秋毫般的善行，都作為通往西方凈土的橋樑。十年間沒有絲毫懈怠。心境安寧身體健康精神旺盛。人們都非常尊敬她。有一天，她忽然寫下一首偈語：『隨緣任業許多年，枉作老牛為耕田。打疊身心早歸去，免教鼻孔受人穿。』族人感到奇怪。夫人說：『我馬上就要往生凈土了，有什麼可奇怪的？』於是臥病在床，呼吸微弱。忽然驚醒過來，說：『我的神識遊歷了凈土，親身拜見了阿彌陀佛（Amitabha）。觀音菩薩（Avalokitesvara）在左邊，大勢至菩薩（Mahasthamaprapta）在右邊，無數清凈的佛弟子向我稽首，祝賀我往生他們的國度。那裡的宮殿林園水池光明神聖美麗，與《華嚴經》和《十六觀經》所描述的完全一樣。』第二天安詳地去世了。家人聞到美妙的香氣，不像人間所有。三天後火化，舉起她的遺體就像活著一樣。 《龍舒增廣凈土文》卷五（終） 《大正藏》第47冊 No. 1970 《龍舒增廣凈土文》 《龍舒增廣凈土文》卷第六 國學進士王日休撰 修習凈土法門的人，應該隨著自己所做的一切善事，來積累修行的資糧，以求進步。
【English Translation】 English version: Several tens (an unspecified number). Fill a container with water. Hold a willow branch and recite mantras. You will surely see Avalokitesvara (Guanyin) emit light into the bottle or jar. Those suffering from illness who drink this water will be healed. The water that has been blessed with mantras will not spoil even after many years. It will not freeze even in the coldest winter. The world calls her Guanyin County Mistress. Lady Feng of the Song Dynasty The lady's name was Faxin, the daughter of Xu Xun, who was posthumously granted the title of Junior Preceptor. She married Chen Sigong, an envoy. She was often ill from a young age, and her illness worsened after marriage. Doctors believed it was incurable. She went to see Chan Master Cishen Shen and asked for a method to cure her illness. Chan Master Shen taught her to observe a vegetarian diet and recite the Buddha's name. The lady completely gave up meat and luxurious clothing, and only wore simple clothes for sweeping the pagoda. She focused solely on the Western Pure Land. Walking, she thought of the Western Pure Land; sitting, she thought of the Western Pure Land; in her daily life, eating, resting, she thought of the Western Pure Land; speaking, being silent, moving, being still, she thought of the Western Pure Land. Even offering water and flowers, she thought of the Western Pure Land. Reciting scriptures and practicing the Way, she thought of the Western Pure Land. Every thought, every tiny good deed, she considered as a bridge to the Western Pure Land. For ten years, she showed no laziness. Her mind was at peace, her body was healthy, and her spirit was flourishing. People respected her greatly. One day, she suddenly wrote a verse: 'Following fate and karma for many years, I have toiled in vain like an old ox plowing the field. I must quickly gather my mind and body and return, to avoid having my nose pierced by others.' Her family found it strange. The lady said, 'I am about to return to the Pure Land, what is strange about that?' Then she fell ill and lay in bed, her breathing weak. Suddenly, she woke up with a start and said, 'My spirit has traveled to the Pure Land, and I have personally paid homage to Amitabha Buddha. Avalokitesvara (Guanyin) is on the left, Mahasthamaprapta (Shizhi) is on the right, and countless pure Buddha disciples bow to me, congratulating me on being reborn in their land. The palaces, gardens, ponds, and light are divine and beautiful, just as described in the Avatamsaka Sutra and the Sixteen Contemplations Sutra.' The next day, she passed away peacefully. Her family smelled a wonderful fragrance, unlike anything in the human world. Three days later, when she was cremated, her body felt as if she were still alive. Longshu's Expanded Pure Land Writings, Volume 5 (End) Taisho Tripitaka, Volume 47, No. 1970, Longshu's Expanded Pure Land Writings Longshu's Expanded Pure Land Writings, Volume 6 Composed by Wang Rixiu, a Jinshi (successful candidate in the highest imperial examinations) of the Imperial Academy Those who cultivate the Pure Land path should follow their good deeds to accumulate merits for cultivation and advancement.
之功。故此卷名特為勸諭。若不識字。全賴慈仁君子發菩薩心。為彼解說。此佈施之大者。先後之序乃自近及遠。或自急及緩。不拘其人高卑。
勸士人
士人或有未深讀書遂登高科者。有深讀書終身尚不預薦者。豈非前世所種不同故其報不同乎。雖然使少年登科涉華。要功業濟一時福報。亦有時而盡。奉勸後生者。勤于學問篤于孝友。遠念吾曾高以來。誰其存者。亦留心此道。日月長而積累之功多。久則自有可樂。及年高者。當念已往之事皆如夢幻。日復一日。其誰免者。豈可不急留心此道也。不問老少。若能轉以化人使更相勸化。現世獲福。身後必上品生。
勸有官君子
有官君子無非前世修種作福故受此報。譬如春時下種秋乃收穫。若不修福。何緣得此。然此報有盡。若更修福。行種種方便愛人利物之事。以此迴向西方。則直出輪迴之外。壽樂無窮。豈世間福報所能比哉。若切意斯民。而不忍捨去。且生西方。了生死之後。卻來此世界。現宰官身。以大興功利。何有不可哉。若能轉以此化人。使更相觀化人。則以己言重。必樂從之。據大慈菩薩偈。生世可以消災獲福。身後必上品生。
勸在公門者
在公門者當自念。云。彼為有官。我乃事彼。彼尊我卑。彼逸我勞。奉事
【現代漢語翻譯】 現代漢語譯本：因此，這一卷特別命名為『勸諭』。如果不識字，完全依靠慈悲仁厚的君子發菩薩心，為他們解說。這是佈施中最大的。先後順序是從近到遠，或者從緊急到緩慢，不拘泥於人的地位高低。
勸勉讀書人
讀書人中，有的沒有深入研讀就能考中高科，有的深入研讀卻終身沒有被推薦。難道不是因為前世所種的因不同，所以得到的果報也不同嗎？即使少年得志，身居高位，要成就功業，造福一時，福報也有耗盡的時候。奉勸後生晚輩，勤奮學習，注重孝道友愛。想想從吾曾高（指祖先）以來，有誰還存在於世呢？也要留心佛道。時間長了，積累的功德就多，久而久之自然會有快樂。到了年老的時候，應當想到以往的事情都像夢幻一樣，日復一日，誰能免於死亡呢？怎麼可以不趕緊留心佛道呢？不論老少，如果能夠以此勸化他人，使他們互相勸勉，現世獲得福報，身後必定上品往生。
勸勉做官的君子
做官的君子，無非是前世修善積福，所以才得到這樣的果報。譬如春天播種，秋天才能收穫。如果不修福，怎麼能得到這些呢？然而這種福報是有盡頭的。如果更加修福，行種種方便，做愛人利物的事情，以此迴向西方極樂世界，就能直接超出輪迴之外，壽命和快樂無窮無盡，豈是世間的福報所能比擬的呢？如果真心關懷百姓，不忍心捨棄他們，可以先往生西方極樂世界，了脫生死之後，再來這個世界，示現宰官之身，大力興辦功利事業，有什麼不可以的呢？如果能夠以此勸化他人，使他們互相勸勉，那麼因為你的話有份量，他們一定會樂於聽從。根據大慈菩薩偈，今生可以消災獲福，身後必定上品往生。
勸勉在公門做事的人
在公門做事的人應當自己想：『他們是有官職的人，我只是為他們做事。他們尊貴我卑微，他們安逸我勞累。奉事
【English Translation】 English version: Therefore, this chapter is specifically named 'Exhortations'. If someone is illiterate, they rely entirely on compassionate and benevolent gentlemen to arouse Bodhi-mind and explain it to them. This is the greatest of all giving. The order of priority is from near to far, or from urgent to slow, without being bound by the high or low status of the person.
Exhortation to Scholars
Among scholars, some attain high positions without deep study, while others study deeply but are never recommended in their lifetime. Is it not because the seeds planted in previous lives are different, so the rewards received are also different? Even if one achieves success at a young age and holds a high position, to accomplish great deeds and benefit the people for a time, the blessings will eventually be exhausted. I advise young students to be diligent in their studies and devoted to filial piety and friendship. Think of those from my ancestors (吾曾高) onwards, who still exist in the world? Also, pay attention to the Buddhist path. Over time, the accumulated merits will increase, and eventually there will be joy. When one reaches old age, one should remember that past events are like dreams. Day after day, who can escape death? How can one not quickly pay attention to the Buddhist path? Regardless of age, if one can use this to exhort others, encouraging them to exhort each other, one will receive blessings in this life, and will surely be reborn in the upper grades after death.
Exhortation to Officials
Officials are nothing more than those who cultivated good deeds and accumulated blessings in previous lives, and therefore receive this reward. It is like planting seeds in spring and harvesting in autumn. If one does not cultivate blessings, how can one obtain these? However, this reward is finite. If one further cultivates blessings, performs various skillful means, and does things that benefit people and things, dedicating this to the Western Pure Land (西方), one can directly transcend the cycle of reincarnation, and have infinite life and happiness. How can worldly blessings compare to this? If one sincerely cares for the people and cannot bear to abandon them, one can first be reborn in the Western Pure Land, be liberated from birth and death, and then come back to this world, manifesting as a high official, and vigorously promote beneficial undertakings. What is impossible? If one can use this to exhort others, encouraging them to observe and transform each other, then because your words carry weight, they will surely be happy to follow. According to the Great Compassion Bodhisattva Gatha (大慈菩薩偈), one can eliminate disasters and obtain blessings in this life, and will surely be reborn in the upper grades after death.
Exhortation to Those Working in Government Offices
Those working in government offices should think to themselves: 'They are the officials, and I am only serving them. They are noble and I am humble, they are at ease and I am toiling. Serving
常喜得以無虞。或有觸忤。加之譴責。是我前世所修不及於彼故至於此。我但小心謹行。以保此身。事無大小。隨宜方便。目前人見歡悅。必無後患。積善不已。福及子孫。當思。在公門者。其子孫榮顯必祖上積德。天道昭明。不可不信。更常念阿彌陀佛。愿生極樂世界。又轉以此化人。使更相勸化。非徒現世獲福。身後可中上品生。
勸醫者
醫者當自念。云。人身疾苦與我無異。凡來請召。急去無遲。或止求藥。宜即發付。勿問貴賤。勿擇貧富。專以救人為心。以結人緣。以積己福。冥冥中自有祐之者。若乘人之急。切意求財。用心不仁。冥冥中自有禍之者。吾鄉有張彥明善醫。僧道貧士軍兵官員及凡貧者求醫。皆不受錢。或反以錢米與之。人若來召。雖至貧下亦去。富者以錢求藥。不問錢多寡。必多與藥。期于必愈。未嘗萠再攜錢來求藥之心。病若危篤。知不可救。亦多與好藥。以慰其心。終不肯受錢。予與處甚久。詳知其人為醫而口終不言錢。可謂醫人中第一等人矣。一日城中火災週迴爇盡。煙焰中獨存其居。一歲牛災尤甚。而其莊上獨全。此神明祐助之明效也。其子讀書。后乃預魁薦。孫有二三。厖厚俊爽。亦天道福善之信然也。使其孜孜以錢物為心。失此數者。所得不足以償所失矣。同門之
【現代漢語翻譯】 現代漢語譯本 常喜因此可以沒有憂慮。或許有冒犯或衝突，加上別人的譴責，這是我前世修行不夠，才導致今天這樣。我只要小心謹慎行事，以保全自身。事情無論大小，都要隨機應變，方便行事。眼前讓人歡喜，必定沒有後患。不斷積累善行，福澤及於子孫。應當想到，在官府做事的人，他們的子孫榮華顯貴，必定是祖上積德。天道昭彰，不可不信。更要常念阿彌陀佛（Amitabha，梵語，意為無量光佛），愿往生極樂世界（Sukhavati，梵語，阿彌陀佛的凈土）。又要把這些道理轉告他人，使大家互相勸勉教化。這樣不僅現世獲得福報，身後還可以中上品往生。
勸誡醫生
醫生應當這樣想：別人的身體病痛與我沒有區別。凡是有人來請，要趕快去，不要遲疑。或者只是來求藥，應該立即給予，不要問貴賤，不要選擇貧富，專心以救人爲念，以此結下善緣，以此積累自己的福報。冥冥之中自然有神靈保佑。如果趁人之危，一心只想著求財，用心不仁慈，冥冥之中自然會有災禍降臨。我的家鄉有位叫張彥明的醫生，醫術高明。僧人、道士、貧窮的讀書人、士兵、官員以及所有貧困的人來求醫，他都不收錢，有時反而給他們錢米。有人來請他，即使是貧困卑賤的人家，他也去。富人用錢來求藥，不論錢多錢少，他一定多給藥，希望病人一定能痊癒。他從不讓病人產生再次拿錢來求藥的想法。病情如果危重，知道無法救治，也多給好藥，以安慰病人的心。始終不肯收錢。我與他相處很久，詳細瞭解他為人，他當醫生卻始終不談錢，可以說是醫生中的第一等人了。一天，城中發生火災，周圍全部燒盡，唯獨他的家在煙焰中得以保全。有一年牛瘟非常嚴重，而他莊上的牛卻都安然無恙。這真是神明保佑的明顯效果啊。他的兒子讀書，後來考中了舉人。孫子有兩三個，敦厚聰慧，這也是天道福善的真實寫照啊。如果他一心只想著錢財，失去了這些，所得的錢財也不足以彌補所失去的了。同門之人啊
【English Translation】 English version Changxi can thus be without worry. Perhaps there are offenses or conflicts, coupled with others' reproaches. This is because my cultivation in previous lives was insufficient, leading to this situation today. I only need to be careful and cautious in my actions to preserve myself. Regardless of the size of the matter, I should adapt to the circumstances and act conveniently. Making people happy in the present will surely prevent future troubles. Continuously accumulate good deeds, and blessings will extend to descendants. One should consider that those who serve in public office, their descendants' prosperity and glory must be due to the accumulation of virtue by their ancestors. The way of Heaven is clear and bright, and one must not disbelieve it. Furthermore, constantly recite Amitabha Buddha (Amitabha, Sanskrit, meaning Infinite Light Buddha), wishing to be reborn in the Pure Land of Ultimate Bliss (Sukhavati, Sanskrit, the Pure Land of Amitabha Buddha). Also, pass on these principles to others, encouraging mutual exhortation and edification. In this way, not only will one obtain blessings in this life, but one can also achieve rebirth in the upper grades after death.
Admonition to Doctors
Doctors should think to themselves: others' physical suffering is no different from my own. Whenever someone comes to request assistance, go quickly without delay. Or if they only seek medicine, provide it immediately, without asking about its cost or choosing between the poor and the rich. Focus solely on saving people, thereby forming good relationships and accumulating your own blessings. In the unseen realm, there will naturally be divine protection. If one takes advantage of others' distress, focusing solely on seeking wealth, and is unkind in heart, then in the unseen realm, misfortune will naturally befall them. In my hometown, there was a doctor named Zhang Yanming, skilled in medicine. Monks, Taoists, poor scholars, soldiers, officials, and all impoverished people who sought medical treatment, he would not accept money from them. Sometimes, he would even give them money and rice. If someone came to request his services, even if it was a poor and lowly family, he would go. If the wealthy used money to seek medicine, regardless of the amount, he would always give more medicine, hoping that the patient would surely recover. He never allowed patients to think of bringing money again to seek medicine. If the illness was critical, and he knew it was incurable, he would still give good medicine to comfort their hearts. He would never accept money. I spent a long time with him, and I know in detail his character. He was a doctor who never spoke of money, and he can be said to be the best among doctors. One day, a fire broke out in the city, and everything around was burned to the ground, but his house alone remained intact amidst the smoke and flames. One year, there was a severe cattle plague, but the cattle on his estate were all safe and sound. This is truly a clear manifestation of divine protection. His son studied and later passed the imperial examination. He has two or three grandsons, who are honest and intelligent. This is also a true reflection of the heavenly way of rewarding goodness. If he had focused solely on money and material possessions, losing these blessings, the wealth he gained would not be enough to compensate for what he lost. Fellow practitioners
人可不鑒哉。若常如是存心迴向凈土。必上品生。若因人疾苦而告以凈土。則易生信心。使復發大愿以廣其傳。以贖宿譴以期痊癒。必遂所愿。若天年或盡。亦可乘此願力徑生凈土。常如是以化人。非徒身後上品化生。現世則人必尊敬。而福報亦無窮。流及子孫矣。
勸僧
僧家當自念。云。我為出家人。了達生死。乃本分事不能如此。遂汩沒俗塵。一日大限到來。有何倚賴。平日雖有善業。不免逐輪迴去。善業報盡。又復墜墮不如早修凈土。直脫輪迴。面見阿彌陀佛。方是出家事畢。如永明壽禪師長蘆賾禪師萬年一禪師。皆修此道。又轉以化人。使更相勸化。豈可效彼哉。凡受人一錢之施一食之供。皆當爲說凈土以報其德。縱彼不信。亦使知之。耳根漸熟。久而自信。若或便信。其利益大矣。常如此化人。現世則為人所敬。己之善緣愈見純熟。又能精心觀想。不久必見佛之真身。此報身盡后必上品上生。為不退轉地菩薩矣。古語云。此身不向今生度。更向何生度此身。當常念此意。不可懈怠。
勸參禪者
參禪大悟。遂脫生死輪迴。固為上矣。然至此者百無二三。若修西方。則直出輪迴。而生死自如萬不漏一。故予欲勸僧家。上根器者參禪之外。每日以頃刻之暇修西方。若參禪大悟。遂超
【現代漢語翻譯】 現代漢語譯本：人難道可以不以此爲鑑嗎？如果常常這樣存心迴向凈土（指西方極樂世界），必定能上品往生。如果因為別人遭受疾病痛苦而告訴他凈土法門，就容易使他生起信心，進而發起廣大誓願來廣泛傳播，以此來贖清過去的罪過，以期望疾病痊癒，必定能實現他的願望。如果壽命已盡，也可以憑藉這個願力直接往生凈土。常常這樣教化他人，不僅身後能上品化生，現世也會受到人們的尊敬，而且福報也會無窮無盡，延續到子孫後代。
勸誡僧人
出家人應當自己思考：『我作為出家人，了達生死是本分事。』如果不能做到這樣，就沉溺於世俗塵埃之中，一旦大限到來，有什麼可以依靠的呢？平日即使有善業，也免不了隨著輪迴而去，善業報盡，又會墮落。不如早點修習凈土法門，直接脫離輪迴，面見阿彌陀佛（Amitabha Buddha），才是出家的事情做完了。像永明延壽禪師（Yongming Yanshou），長蘆賾禪師（Changlu Ze），萬年一禪師（Wannian Yi）都修習這個法門，又轉而用它來教化他人，使人們互相勸勉教化。怎麼可以效仿那些不能了脫生死的出家人呢？凡是接受別人一文錢的施捨，一口飯的供養，都應當為他們宣說凈土法門來報答他們的恩德。即使他們不相信，也要讓他們知道，耳根漸漸熟悉，時間長了自然會相信。如果有人因此而相信，那利益就太大了。常常這樣教化他人，現世就會被人所尊敬，自己的善緣也會更加純熟。如果又能精心觀想，不久必定能見到佛的真身。這個報身結束后必定上品上生，成為不退轉地的菩薩。古語說：『此身不向今生度，更向何生度此身。』應當常常念著這句話，不可懈怠。
勸誡參禪者
參禪大悟，從而脫離生死輪迴，固然是最好的。然而能達到這種境界的人百中無二三。如果修習西方凈土法門，就能直接脫離輪迴，而且生死自在，萬無一失。所以我想勸誡出家人，上等根器的人在參禪之外，每天用一點時間修習西方凈土法門。如果參禪大悟，就超脫了。
【English Translation】 English version: Can people not take this as a lesson? If one constantly maintains this intention to dedicate merits towards the Pure Land (referring to the Western Pure Land of Ultimate Bliss), one will surely be reborn in the upper grades. If one informs others about the Pure Land Dharma due to their suffering from illness, it will easily inspire faith in them, leading them to make great vows to spread it widely, to atone for past misdeeds, and to hope for recovery. Their wishes will surely be fulfilled. If their lifespan is exhausted, they can also rely on this vow power to be directly reborn in the Pure Land. Constantly transforming others in this way will not only result in rebirth in the upper grades after death, but also bring respect in this life, and endless blessings that extend to future generations.
Admonishing Monks
Monks should reflect on themselves: 'As a monastic, understanding and transcending birth and death is my fundamental duty.' If one fails to do so and becomes immersed in worldly affairs, what can one rely on when the end arrives? Even with good karma accumulated in the past, one cannot avoid being subject to the cycle of rebirth. When the good karma is exhausted, one will fall again. It is better to cultivate the Pure Land Dharma early, directly escape the cycle of rebirth, and meet Amitabha Buddha (Amitabha Buddha), which is the completion of a monk's duty. Like Zen Master Yongming Yanshou (Yongming Yanshou), Zen Master Changlu Ze (Changlu Ze), and Zen Master Wannian Yi (Wannian Yi), they all cultivated this path and used it to transform others, encouraging mutual exhortation and transformation. How can one imitate those monks who cannot transcend birth and death? For every penny of alms or every meal offered, one should explain the Pure Land Dharma to repay their kindness. Even if they do not believe, one should still let them know, so that their ears become familiar with it, and over time, they will naturally believe. If someone believes because of this, the benefits are immense. Constantly transforming others in this way will bring respect in this life, and one's good karmic connections will become more refined. If one can also diligently contemplate, one will surely see the true body of the Buddha soon. After this retribution body ends, one will surely be reborn in the upper grades and become a Bodhisattva of non-retrogression. An ancient saying goes: 'If this body is not liberated in this life, in which life will this body be liberated?' One should always remember this intention and not be懈怠(xie dai - lax).
Admonishing Chan Practitioners
To attain great enlightenment through Chan practice and thereby escape the cycle of birth and death is certainly the best. However, only two or three out of a hundred can achieve this state. If one cultivates the Western Pure Land Dharma, one can directly escape the cycle of rebirth, and have freedom over birth and death, with no chance of failure. Therefore, I would like to advise monks, those with superior faculties, to cultivate the Western Pure Land Dharma for a short time each day in addition to Chan practice. If one attains great enlightenment through Chan practice, one will transcend.
脫輪迴。尚去佛地極遠。更往見阿彌陀佛。展禮致敬。有何不可。若未得大悟。而壽數忽盡。且徑往西方。見佛聞法。何患其不大悟也。若不修西方。不免隨業緣去。雖如青草堂戒禪師真如喆。皆汩沒輪迴。誠可畏者。詳見第七卷。若不忽此道。精心修進。仍轉以化人。使更相勸化人。則以己為名僧。必樂從其言。其為利益無窮。己必上品上生。
勸富者
富者當自念。云。我今生富足。皆由前世修種。譬如今年所食之谷乃去年所種也。然人生衣食財祿陰司皆有定數。徐徐營生合有之數亦自然來。其來之遲乃可延壽。如水淺流則久也。若急急貪求亦只此數。數外得之則禍生而去。如水過滿則溢也。宜隨分為生。不使滿溢。少損濟物以防滿溢。非徒可以享現世之安。又可種後來之福。仍當念。世間福亦有盡。若以迴向西方則無盡。況世間富足亦不能色色如意。唯留意西方。則自有可樂。更相印施西方文字。以廣勸人。使更相勸化此為種無窮之福。現世可以消災禳難。鬼神亦敬而祐之。身後必上品上生。
勸貪吝者
得人三千而不以為多者貪也。自費兩千而遂以為多者吝也。貪吝之失眾人所同而不自覺。若能去此。方為賢者。如是則善業無不可為。惡業無不可戒。何則不吝財以為善。不貪財以為
惡故也。若如是以修凈土。必不在下品生矣。又能轉以化人。使更相勸化人。則以己無貪吝之心。必加尊敬而樂從其化。所化必廣。上品往生復何疑哉。生前之福報亦可立而見矣。此不可以言盡。行者當自知之。
勸孝子
長蘆𦣱禪師作孝友文百二十篇。前百篇言奉養甘旨為世間之孝。后二十篇言勸父母修凈土為出世間之孝。蓋世間之孝一世而止。猶為孝之小者。出世間之孝無時而盡。以父母生凈土。福壽不止如恒河沙劫。此莫大孝也。父母存而不能以此勸勉。他日徒傷其心徒為厚禮。亦何益乎。若又能轉以化人。使更相勸化。以此功德。資父母之福壽。厚父母之善報。佛不阻眾生之愿。此意必可遂矣。上品上生者先言孝養父母。吾能推是心以為孝養。其往生品第可見矣。
勸骨肉恩愛者
骨肉恩愛者當自念。云。大慈菩薩有偈云。骨肉恩情相愛。難期白首團圓。幾多強壯亡身。更有嬰孩命盡。勸念阿彌陀佛。七寶池中化生。聚會永無別離。萬劫長生快樂。不能如是。徒為好衣以華其身。美食以悅其口。一旦分離無著力處。故生前宜相勸以唸佛。若又能轉以化人。使更相勸化。是不徒使己之骨肉有無窮之恩愛。亦使他人骨肉有無窮之恩愛。其福報豈有窮盡。必中上品生。
勸婦人
【現代漢語翻譯】 現代漢語譯本：這是罪惡的緣故。如果像這樣修行凈土，必定不會是下品往生了。如果又能進一步用這些道理去教化他人，使他們互相勸勉教化，那麼因為自己沒有貪婪吝嗇之心，別人必定會更加尊敬而樂於聽從你的教化，被教化的人必定會很多，上品往生又有什麼可懷疑的呢？生前的福報也可以立刻顯現。這些道理無法用言語完全表達，修行的人應當自己去體會。
勸孝子
長蘆賾（Chánglú Zé）禪師（Chan master）創作了《孝友文》一百二十篇。前一百篇講述奉養父母美味佳餚是世間的孝道，后二十篇講述勸父母修行凈土是出世間的孝道。世間的孝道只有一生而已，仍然是孝道中較小的。出世間的孝道沒有窮盡之時，因為父母往生凈土，福壽不止像恒河沙劫那樣長久，這是最大的孝道啊。父母在世而不能用這些道理勸勉他們，將來即使徒然傷心，徒然準備豐厚的禮物，又有什麼用呢？如果又能進一步用這些道理去教化他人，使他們互相勸勉教化，用這些功德，資助父母的福壽，增厚父母的善報，佛不會阻礙眾生的願望，這個心願必定可以實現。上品上生的人，首先提到孝養父母，我能推廣這種心意來孝養父母，那麼我往生的品位等級就可以預見了。
勸骨肉恩愛者
骨肉恩愛的人應當自己思念。大慈菩薩（Dàcí Púsà）有偈語說：『骨肉恩情，互相愛戀，難以期望白頭團圓。多少強壯之人突然亡身，更有嬰孩夭折喪命。勸念阿彌陀佛（Āmítuó Fó），在七寶池中化生，聚會在一起永遠沒有別離，萬劫長生快樂。』不能這樣做，只是徒然用好的衣服來裝飾身體，用美食來滿足口腹，一旦分離就沒有著力之處。所以在生前應該互相勸勉唸佛。如果又能進一步用這些道理去教化他人，使他們互相勸勉教化，這不僅使自己的骨肉有無窮的恩愛，也使他人骨肉有無窮的恩愛，這樣的福報哪裡會有窮盡呢？必定能中上品往生。
勸婦人
【English Translation】 English version: This is due to evil causes. If one cultivates Pure Land in this way, one will certainly not be born in the Lower Grade. Furthermore, if one can transform others with these principles, encouraging them to exhort and transform each other, then because one has no greed or stinginess, others will surely respect and gladly follow one's teachings. Those who are transformed will certainly be numerous, so what doubt is there about being born in the Upper Grade? The blessings in this life can also be seen immediately. These principles cannot be fully expressed in words; the practitioner should understand them for themselves.
Admonishing Filial Sons
Chan Master Changlu Ze composed one hundred and twenty essays on filial piety and friendship. The first one hundred essays discuss serving parents with delicious food as worldly filial piety, and the last twenty essays discuss encouraging parents to cultivate Pure Land as transcendental filial piety. Worldly filial piety lasts only for one lifetime and is still the lesser of filial piety. Transcendental filial piety has no end, because when parents are born in Pure Land, their blessings and longevity are more than countless kalpas like the sands of the Ganges River. This is the greatest filial piety. If parents are alive and one cannot encourage them with these principles, then in the future, even if one is merely saddened or prepares lavish gifts, what good will it do? Furthermore, if one can transform others with these principles, encouraging them to exhort and transform each other, using these merits to assist the blessings and longevity of parents and increase the good rewards of parents, the Buddha will not obstruct the wishes of sentient beings, and this wish will surely be fulfilled. Those born in the Upper Grade of the Upper Class first mention filial piety to parents. If I can extend this intention to be filial to parents, then the rank of my rebirth can be foreseen.
Admonishing Those with Affection for Family
Those with affection for family should reflect on themselves. Bodhisattva Daci (Great Compassion Bodhisattva) has a verse that says: 'Affection for family, loving each other, it is difficult to expect to grow old together. Many strong people suddenly die, and even infants lose their lives. Encourage them to recite Amitabha Buddha (Āmítuó Fó), to be born in the Seven Treasure Pond, to gather together and never be separated, to have eternal life and happiness.' If one cannot do this, merely adorning the body with good clothes and pleasing the mouth with delicious food is futile, as there is no support when separation occurs. Therefore, one should encourage each other to recite the Buddha's name while alive. Furthermore, if one can transform others with these principles, encouraging them to exhort and transform each other, this not only gives one's own family infinite affection but also gives others' families infinite affection. How can such blessings ever end? One will surely be born in the Upper Grade.
Admonishing Women
婦人當自念。云。據佛所言。欲心重者受婦女身。是已非善業。若不自省。更加嫉妒貪慾。業緣轉深。果報可畏。若能迴心懺悔絕其非念。仁慈以待婢妾。溫和以禮上下。常念阿彌陀佛。發願云。愿我黑業日消。白業日長現身清凈。內外輕安。此世之後永不復受女身。使唸唸不斷。念自純熟。定生極樂世界。若轉以化一家及婢妾及宗族親戚。其福報無窮。必上品生。觀荊王夫人傳可見矣。在第五卷。
勸仆妾
為仆妾者當自念。云。我前世不曾修福故至貧賤。人受安逸。我當勤勞。人享美味。我食粗糲。人服輕細。我著粗惡。此皆前世業緣。已往者不可悔。自此之後。當念善改過。忠直勤謹。小心奉事。以保此身以種後福。常念阿彌陀佛。唸唸不絕。念自純熟。定生極樂世界。又以化其同類。使更相勸化。則福報無窮。必中上品生。
勸農者
為農者當自念。云。農業雖為務本。然耕田種地。殺害微細物命。亦不為少。此雖無可奈何。若能委由全護懺悔前失。常念阿彌陀佛。發大愿云。愿我見佛得道之後。先度耕種以來一切所殺微細眾生。次度一切冤親眾生。常作此念。使唸唸不絕。念自純熟。定生極樂世界。若轉以化人。使更相勸化。現世獲福。身後必中上品生。
勸養蠶者
【現代漢語翻譯】 現代漢語譯本 婦人應當這樣想：『根據佛所說，慾念深重的人會轉生為女子，這已經不是好的業。如果不能自我反省，反而更加嫉妒貪婪，業緣就會越來越深，果報令人畏懼。如果能回心轉意，懺悔過錯，斷絕不正當的念頭，以仁慈之心對待婢女，以溫和有禮的態度對待上上下下，經常唸誦阿彌陀佛（Amitabha Buddha），併發愿說：『愿我的黑業一天天消減，白業一天天增長，使我現世身心清凈，內外都感到輕鬆安寧。此生之後，永遠不再受女身。』這樣唸唸不斷，唸到純熟，必定能往生極樂世界。如果能進一步教化一家人、婢女以及宗族親戚，那福報就無窮無盡，必定能上品往生。』可以參考《荊王夫人傳》，在第五卷。
勸告僕人和婢女
作為僕人和婢女，應當這樣想：『我前世沒有修福，所以今生貧窮卑賤，供人使喚，別人享受安逸，我卻辛勤勞作；別人享受美味，我卻吃粗糧；別人穿輕柔細滑的衣服，我卻穿粗糙破爛的衣服。這都是前世的業緣。過去的已經無法挽回，從今以後，應當想著行善改過，忠誠正直，勤勞謹慎，小心侍奉主人，以保全自身，併爲來世種下福報。』經常唸誦阿彌陀佛（Amitabha Buddha），唸唸不絕，唸到純熟，必定能往生極樂世界。又能教化同類，使他們互相勸勉，那福報就無窮無盡，必定能中上品往生。
勸告農民
作為農民，應當這樣想：『農業雖然是根本，但耕田種地，殺害微小的生命也不少。這雖然無可奈何，如果能盡力保護生命，懺悔過去的過失，經常唸誦阿彌陀佛（Amitabha Buddha），併發大愿說：『愿我見佛得道之後，先度脫耕種以來所殺的一切微小眾生，再度脫一切冤親眾生。』經常這樣想，使唸唸不絕，唸到純熟，必定能往生極樂世界。如果能進一步教化他人，使他們互相勸勉，現世就能獲得福報，身後必定能中上品往生。
勸告養蠶人
【English Translation】 English version Women should reflect thus: 'According to the Buddha's words, those with strong desires are reborn as women, which is already not a good karma. If one does not self-reflect and instead increases jealousy and greed, the karmic connections will deepen, and the consequences will be dreadful. If one can repent and cut off improper thoughts, treat servants with kindness, and be gentle and courteous to superiors and inferiors, constantly recite Amitabha Buddha (Amitabha Buddha), and make a vow: 'May my dark karma diminish day by day, and my white karma increase day by day, so that I may be pure in body and mind in this life, and feel light and peaceful both internally and externally. After this life, may I never be reborn as a woman again.' If one constantly recites in this way, until the recitation becomes pure and熟練, one will surely be reborn in the Pure Land of Ultimate Bliss. If one can further transform one's family, servants, and relatives, the blessings will be boundless, and one will surely be reborn in the upper grades.' See the biography of Lady Jing of Chu in the fifth volume.
Admonishing Servants
Those who are servants should reflect thus: 'In my previous life, I did not cultivate blessings, so I am poor and lowly in this life, serving others. Others enjoy comfort, while I toil diligently; others enjoy delicacies, while I eat coarse food; others wear fine clothes, while I wear rough and tattered clothes. This is all due to karmic connections from previous lives. The past cannot be undone. From now on, I should think of doing good and correcting my faults, being loyal, upright, diligent, and cautious in serving my master, to preserve this body and plant the seeds of future blessings.' Constantly recite Amitabha Buddha (Amitabha Buddha), without ceasing, until the recitation becomes pure and熟練, one will surely be reborn in the Pure Land of Ultimate Bliss. Furthermore, transform others of your kind, encouraging each other, then the blessings will be boundless, and one will surely be reborn in the middle and upper grades.
Admonishing Farmers
Those who are farmers should reflect thus: 'Although agriculture is fundamental, tilling the fields and planting crops inevitably involves killing many tiny lives. Although this is unavoidable, if one can try to protect life as much as possible, repent for past mistakes, constantly recite Amitabha Buddha (Amitabha Buddha), and make a great vow: 'May I, after seeing the Buddha and attaining enlightenment, first liberate all the tiny beings I have killed since I began farming, and then liberate all beings, both friends and enemies.' Constantly think in this way, without ceasing, until the recitation becomes pure and熟練, one will surely be reborn in the Pure Land of Ultimate Bliss. If one can further transform others, encouraging each other, one will receive blessings in this life, and surely be reborn in the middle and upper grades in the afterlife.
Admonishing Silkworm Raisers
養蠶者當自念。云。蠶為絲以為人衣。此固世間常理。然亦是殺害物命。世人以為。馬鳴菩薩考于藏經。本無此說。唯說佛訓弟子。不得衣綿絹及用皮為鞋履。為殺物命而得。人既以養蠶為業。豈可不知慚愧。當常懺悔念阿彌陀佛發大愿云。愿我見佛得道之後。盡度養蠶以來所殺一切蠶命。使唸唸不絕。念自純熟。亦生極樂世界。若轉以化人。使相勸化。現世必獲福報。身後亦中品生。
勸商賈
為商賈者當自念。云。平生販賣寧無欺偽。若是疋帛。皆由蠶命而得。不可謂全無過惡。一旦命盡。隨業緣去。不如懺悔為善。隨分營生。命若多財自然漸有。命若少財多得亦失。況人生財數有限。急求而數滿則致早終。緩求而來遲則可延壽。宜以此存心。當念阿彌陀佛。愿見佛得道之後。先度一切與己交涉眾生。次度一切冤親。次度一切有緣無緣眾生。如此唸唸不絕。念自純熟。定生極樂世界。若轉以化人。使更相勸化。現世獲福。身後必中上品生。
勸工匠
為工匠者當自念。云。我為工匠。或為人造屋宇。或為人作器用。此雖為善業。然以前世不曾修種故。今生自不富足。所造之屋乃他人居。所作之器乃他人用。若不如是。衣食虧闕。當隨分為善。為人造作之時。物不過望事。則盡心。
【現代漢語翻譯】 現代漢語譯本 養蠶的人應當這樣想：『蠶吐絲是爲了給人做衣服，這固然是世間的常理，然而也是殺害生命。』世人認為，馬鳴菩薩（Aśvaghoṣa）在藏經中考證，並沒有這樣的說法。只是說佛陀教導弟子，不得穿用絲綿織品，也不得用動物皮革做鞋子，因為這些都是通過殺害生命而得到的。既然人們以養蠶為業，怎麼可以不知道慚愧呢？應當常常懺悔，唸誦阿彌陀佛（Amitābha），發大愿說：『愿我見佛得道之後，盡度養蠶以來所殺的一切蠶命，』使唸誦唸唸不絕，唸誦自然純熟，也能往生極樂世界。如果能進一步教化他人，使他們互相勸勉教化，現世必定獲得福報，身後也能中品往生。
勸誡商人
做生意的人應當這樣想：『平生做買賣，難道沒有欺騙作假的行為嗎？如果是絲綢布匹，都是由蠶的生命換來的，不能說完全沒有過錯。』一旦生命終結，隨著業緣而去，不如懺悔行善，隨自己的能力經營生活。命中如果多財，自然會漸漸富有；命中如果少財，即使得到很多也會失去。況且人生所擁有的財富數量是有限的，急於求成，當財富數量達到極限時，反而會導致早逝；緩慢地追求，財富來得晚，反而可以延年益壽。應該以此爲念，常常唸誦阿彌陀佛（Amitābha），發願說：『愿我見佛得道之後，先度一切與自己有交往的眾生，其次度一切冤親債主，再次度一切有緣無緣的眾生。』如此唸唸不絕，唸誦自然純熟，必定往生極樂世界。如果能進一步教化他人，使他們互相勸勉教化，現世獲得福報，身後必定中上品往生。
勸誡工匠
做工匠的人應當這樣想：『我做工匠，或者為人建造房屋，或者為人制作器物，這雖然是善業，然而因為前世不曾修善積德，所以今生自己並不富足，所建造的房屋乃是他人居住，所製作的器物乃是他人使用。』如果不是這樣，就會衣食匱乏。應當隨自己的能力行善，為他人建造製作的時候，不要過分要求材料，要盡心盡力。
【English Translation】 English version Those who raise silkworms should reflect: 'Silkworms produce silk to make clothes for people. This is indeed a common principle in the world, but it is also the killing of living beings.' People think that Aśvaghoṣa Bodhisattva (馬鳴菩薩) examined the scriptures and there is no such statement. It only says that the Buddha taught his disciples not to wear cotton or silk fabrics, nor to use animal leather for shoes, because these are obtained by killing living beings. Since people make silkworm rearing their profession, how can they not feel ashamed? They should often repent, recite Amitābha Buddha's (阿彌陀佛) name, and make a great vow, saying: 'May I, after seeing the Buddha and attaining enlightenment, completely liberate all the silkworm lives killed since I started raising silkworms,' so that the recitation is continuous, and the recitation becomes naturally pure, and they can also be reborn in the Pure Land of Ultimate Bliss. If they can further transform others, encouraging them to persuade and transform each other, they will surely receive blessings in this life, and be reborn in the middle grade after death.
Admonishing Merchants
Those who are merchants should reflect: 'In my lifetime of doing business, have I not engaged in deception and falsehood? If it is silk fabric, it is all obtained from the lives of silkworms. It cannot be said that there is no fault at all.' Once life ends, one goes according to karmic conditions. It is better to repent and do good, and live according to one's ability. If one has much wealth in their destiny, they will naturally become rich gradually; if one has little wealth in their destiny, even if they gain a lot, they will also lose it. Moreover, the amount of wealth a person has in life is limited. Seeking it urgently, when the amount of wealth reaches its limit, it will lead to an early death; seeking it slowly, and the wealth comes late, it can prolong life. One should keep this in mind, and often recite Amitābha Buddha's (阿彌陀佛) name, vowing: 'May I, after seeing the Buddha and attaining enlightenment, first liberate all beings who have dealings with me, then liberate all karmic creditors, and then liberate all beings with or without affinity.' If the recitation is continuous, and the recitation becomes naturally pure, one will surely be reborn in the Pure Land of Ultimate Bliss. If they can further transform others, encouraging them to persuade and transform each other, they will receive blessings in this life, and be reborn in the middle-upper grade after death.
Admonishing Artisans
Those who are artisans should reflect: 'I am an artisan, either building houses for people or making utensils for people. Although this is a good deed, because I did not cultivate good deeds in previous lives, I am not rich in this life. The houses I build are inhabited by others, and the utensils I make are used by others.' If it is not like this, one will lack food and clothing. One should do good according to one's ability. When building and making for others, do not demand excessive materials, and do your best.
此亦種福。常念阿彌陀佛。用斧斤時。亦一心常念。使唸唸不絕。念自純熟。定生極樂世界。若轉以化人。使更相勸化。現世獲福。身後必中上品生。
勸多屯蹇者
多屯蹇者勿怨天勿責人。皆己之業緣所致。若見人歡喜者得歡喜報。惱害人者得惱害報。行方便者得如意報。阻難人者得齟齬報。種種皆本於前世之所為。如影隨形。如響應聲。是今生所以多屯蹇者。乃前世不為善事。不作福業。已往者既不可悔。自此以後。當勤懺悔常念阿彌陀佛。非徒可以消除宿障。又可增長善緣。後世生極樂世界。無復有此屯蹇矣。莫言後世遠。閉眼即是。若轉以化人。使更相勸化。現世獲福。身後必中上品生。
勸骨肉怨憎者
骨肉怨憎者當自念。云。我以前世惡業故招此報。或殺彼命。或負彼債。或惱害彼。若作善緣。必不至此。若能懺悔宿業。痛自責己。不復與人為惡。常念阿彌陀佛。以解怒心。以消惡緣。愿生極樂世界。與己相聚者皆諸上善人。無復有此患也。若轉以化人使相勸化。現世可獲福報。身後必中上品生。
勸漁者
漁者當自念。云。魚生水中無害於人。我乃巧計取之圖以販賣。以養我命以活家眷。魚在水中亦有眷屬。腹中多子。皆是性命我乃殺害。其罪無量。若能改業此
【現代漢語翻譯】 現代漢語譯本：這也是一種積福的方式。經常唸誦阿彌陀佛（Amitabha，梵語，意為無量光佛、無量壽佛）。在使用斧頭等工具時，也要一心常念阿彌陀佛，使唸佛之聲唸唸不絕。唸佛達到純熟的程度，必定能夠往生極樂世界（Sukhavati，阿彌陀佛的凈土）。如果能進一步勸化他人，使他們互相勸勉，現世就能獲得福報，身後必定能夠達到上品往生。
勸告多有困頓之人
多有困頓之人不要怨天尤人，這都是自己過去的業緣所導致的。如果看到別人歡喜，自己也能得到歡喜的果報；惱害別人，自己也會得到惱害的果報；行方便之事，自己也能得到如意的果報；阻礙別人，自己也會得到不順利的果報。種種果報都源於前世的行為，就像影子跟隨形體，回聲應和聲音一樣。今生之所以多有困頓，是因為前世沒有做善事，沒有積福業。過去的事情已經無法挽回，從今以後，應當勤加懺悔，常念阿彌陀佛。這樣不僅可以消除過去的業障，還可以增長善緣，後世往生極樂世界，就不會再有這些困頓了。不要說後世遙遠，閉上眼睛就是後世。如果能進一步勸化他人，使他們互相勸勉，現世就能獲得福報，身後必定能夠達到上品往生。
勸告骨肉之間有怨恨的人
骨肉之間有怨恨的人應當這樣想：『我因為前世的惡業，所以招致這樣的果報。或許我殺害過他們的性命，或許我欠過他們的債務，或許我惱害過他們。』如果做了善緣，一定不會到這種地步。如果能夠懺悔過去的罪業，痛切地責備自己，不再與人為惡，常念阿彌陀佛，以此來化解憤怒之心，消除惡緣，發願往生極樂世界，在那裡與自己相聚的都是諸上善人，不會再有這樣的禍患了。如果能進一步勸化他人，使他們互相勸勉，現世可以獲得福報，身後必定能夠達到上品往生。
勸告漁夫
漁夫應當這樣想：『魚生活在水中，並沒有危害人類。我卻用巧妙的計策捕捉它們，圖謀販賣，以此來養活我的生命，養活我的家人。魚在水中也有眷屬，腹中還有許多魚卵，這些都是生命，我卻要殺害它們，罪過無量。』如果能夠改行，不再從事捕魚的行業
【English Translation】 English version: This is also a way to accumulate blessings. Constantly recite Amitabha Buddha (Amitabha, Sanskrit, meaning Infinite Light Buddha, Infinite Life Buddha). When using axes and other tools, also recite Amitabha Buddha wholeheartedly, so that the recitation is continuous. When the recitation becomes pure and proficient, you will surely be reborn in the Pure Land of Ultimate Bliss (Sukhavati, the Pure Land of Amitabha). If you can further persuade others to encourage each other, you will gain blessings in this life, and you will surely achieve rebirth in the upper grades after death.
Admonishing those who are often troubled
Those who are often troubled should not blame heaven or others, as this is all caused by their own past karma. If you see others happy, you will receive a reward of happiness; if you annoy others, you will receive a reward of annoyance; if you act conveniently, you will receive a reward of satisfaction; if you hinder others, you will receive a reward of frustration. All kinds of rewards originate from the actions of the previous life, just like a shadow following a form, and an echo responding to a sound. The reason why you are often troubled in this life is because you did not do good deeds or accumulate blessings in your previous life. Since the past cannot be undone, from now on, you should diligently repent and constantly recite Amitabha Buddha. This will not only eliminate past obstacles, but also increase good karma, and you will no longer have these troubles when you are reborn in the Pure Land of Ultimate Bliss in the afterlife. Don't say that the afterlife is far away, closing your eyes is the afterlife. If you can further persuade others to encourage each other, you will gain blessings in this life, and you will surely achieve rebirth in the upper grades after death.
Admonishing those who have resentment among family members
Those who have resentment among family members should think like this: 'Because of my evil karma in the previous life, I have brought about this retribution. Perhaps I have killed their lives, perhaps I have owed them debts, perhaps I have annoyed them.' If I had created good karma, I would not have come to this point. If you can repent of past sins, severely blame yourself, no longer do evil to others, and constantly recite Amitabha Buddha, you can resolve anger and eliminate bad karma, and vow to be reborn in the Pure Land of Ultimate Bliss, where all those who gather with you are virtuous people, and there will be no more of this trouble. If you can further persuade others to encourage each other, you can gain blessings in this life, and you will surely achieve rebirth in the upper grades after death.
Admonishing fishermen
Fishermen should think like this: 'Fish live in the water and do no harm to humans. I use clever tricks to catch them, plotting to sell them in order to support my life and my family. Fish also have families in the water, and many eggs in their bellies. These are all lives, and I kill them, the sin is immeasurable.' If you can change your profession and no longer engage in fishing
為上也。若未能猝改。且勿殺魚細命多螺蛤鱔鱉等難死之物。常念阿彌陀佛。懺悔發大愿云。愿我見佛得道之後。盡度從生以來一切所殺物命。皆生凈土。唸唸不絕。念自純熟。亦生極樂世界。若轉以化人。使更相勸化。現世可除災獲福。身後亦不在下品下生。
勸網飛禽者
網飛禽者當自念。云。飛禽在林野與空中。無害於人。我貪其肉。多方巧取。我愛性命。他亦有命。我愛骨肉。他亦有子。若能改業。此為上也。若未能改。且勿殺物小命多生抱子者。常念阿彌陀佛。懺悔發大愿云。愿我見佛得道之後。盡度從生以來一切所殺物命。皆生凈土。唸唸不絕。念自純熟。亦生極樂世界。若轉以化人。使更相勸化。現世可除災滅罪。身後亦不在下品下生。
勸為廚子者
為廚子者當自念。云。我前世不修福業。今世貧困。又烹炮切割眾生。雖非自己親殺。然亦罪重。若能改業。固為上也。如不能。慎勿親殺。常念阿彌陀佛。懺悔為善事。發大愿云。愿我得道之後。盡度從生以來一切所殺物命一切所切割之眾生。皆生凈土。唸唸不絕。念自純熟。亦生極樂世界。若轉以化人。使更相勸化。現世可除災滅罪。身後亦不在下品下生。
勸作福者
種種作福固為善矣。然世間之福其報有盡
【現代漢語翻譯】 現代漢語譯本： 對於捕魚的人，最好的做法是改行。如果不能立刻改變，那就不要殺害魚類以及細小的生命，比如多螺、蛤蜊、鱔魚、鱉等難以殺死的生物。經常唸誦阿彌陀佛（Amitabha Buddha），懺悔併發出大愿說：『愿我見佛得道之後，盡度我從出生以來所殺的一切物命，都往生凈土。』唸唸不絕，唸到純熟，也能往生極樂世界。如果能進一步勸化他人，使他們互相勸勉教化，現世可以消除災禍獲得福報，身後也不會墮入下品下生。
勸告捕捉飛禽的人
捕捉飛禽的人應當這樣想：飛禽生活在山林曠野和空中，對人沒有危害。我貪圖它們的肉，用各種巧妙的方法去捕捉它們。我愛惜自己的性命，它們也有生命；我愛惜自己的骨肉，它們也有子女。如果能改行，這是最好的。如果不能改變，那就不要殺害細小的生命以及懷有身孕的動物。經常唸誦阿彌陀佛（Amitabha Buddha），懺悔併發出大愿說：『愿我見佛得道之後，盡度我從出生以來所殺的一切物命，都往生凈土。』唸唸不絕，唸到純熟，也能往生極樂世界。如果能進一步勸化他人，使他們互相勸勉教化，現世可以消除災禍滅除罪業，身後也不會墮入下品下生。
勸告做廚師的人
做廚師的人應當這樣想：我前世沒有修積福德，今世才如此貧困，還要烹飪宰殺切割眾生。雖然不是自己親手殺害，但罪業也很重。如果能改行，當然是最好的。如果不能，就要謹慎不要親手殺生。經常唸誦阿彌陀佛（Amitabha Buddha），懺悔並多做善事，發出大愿說：『愿我得道之後，盡度我所殺的一切物命，以及我所切割的一切眾生，都往生凈土。』唸唸不絕，唸到純熟，也能往生極樂世界。如果能進一步勸化他人，使他們互相勸勉教化，現世可以消除災禍滅除罪業，身後也不會墮入下品下生。
勸告行善積福的人
以各種方式行善積福固然是好事，然而世間的福報其果報有盡頭。
【English Translation】 English version: For those who fish, the best course is to change professions. If one cannot change immediately, then do not kill fish or small creatures such as snails, clams, eels, turtles, and other creatures that are difficult to kill. Constantly recite Amitabha Buddha (Amitabha Buddha), repent, and make a great vow, saying: 'May I, after seeing the Buddha and attaining enlightenment, deliver all the living beings I have killed since birth, so that they may all be reborn in the Pure Land.' Recite without ceasing, until the recitation becomes pure and熟練, and one can also be reborn in the Land of Ultimate Bliss. If one can further convert others, encouraging them to persuade and teach each other, one can eliminate disasters and obtain blessings in this life, and will not fall into the lower grades of rebirth after death.
Admonishing Those Who Net Birds
Those who net birds should reflect: Birds live in forests, fields, and the sky, and do no harm to people. I covet their flesh and use various clever methods to capture them. I cherish my own life, and they also have lives; I cherish my own flesh and blood, and they also have children. If one can change professions, this is the best. If one cannot change, then do not kill small creatures or those that are pregnant. Constantly recite Amitabha Buddha (Amitabha Buddha), repent, and make a great vow, saying: 'May I, after seeing the Buddha and attaining enlightenment, deliver all the living beings I have killed since birth, so that they may all be reborn in the Pure Land.' Recite without ceasing, until the recitation becomes pure and熟練, and one can also be reborn in the Land of Ultimate Bliss. If one can further convert others, encouraging them to persuade and teach each other, one can eliminate disasters and eradicate sins in this life, and will not fall into the lower grades of rebirth after death.
Admonishing Those Who Are Cooks
Those who are cooks should reflect: I did not cultivate good karma in my past life, so I am poor in this life, and I must also cook, slaughter, and cut up living beings. Although I do not kill them myself, the sin is still heavy. If one can change professions, it is of course the best. If one cannot, then be careful not to kill living beings oneself. Constantly recite Amitabha Buddha (Amitabha Buddha), repent, and do good deeds, making a great vow, saying: 'May I, after attaining enlightenment, deliver all the living beings I have killed, and all the living beings I have cut up, so that they may all be reborn in the Pure Land.' Recite without ceasing, until the recitation becomes pure and熟練, and one can also be reborn in the Land of Ultimate Bliss. If one can further convert others, encouraging them to persuade and teach each other, one can eliminate disasters and eradicate sins in this life, and will not fall into the lower grades of rebirth after death.
Admonishing Those Who Make Merit
Accumulating merit in various ways is certainly good, but worldly blessings have limited rewards.
。為其不出輪迴之外也。若以迴向西方。則直出輪迴之外。其報豈有盡耶。予為此特勸者。半是不識字人。全賴作福者。以菩薩之心為心。為彼解說。如暗者得燈迷者得路。以此法門廣作佈施。使人人知之。人人皆脫離輪迴。其福報萬萬劫無盡。已於極樂世界必上品生。豈世間福報所能比哉。
勸誦經人
凡誦經人。或持齋戒人。固為善業。後世必受福報。無可疑者。然此報有盡。不能脫離輪迴。若更修西方。即超出輪迴之外。罪惡人修者尚得往生。況持齋誦經其生上品必矣。雖然獨修者其功小。勸人修者其功大。若能廣以勸人。使更相勸化人。則以己持齋誦經之故。必信重其言。其功尤大。現世則受恭敬歸依之報。身後福德豈有盡耶。
勸貴人
貴者當自念。云。雖種種如意種種快樂。光陰迅速幻身難保。古來極貴誰其在者。不如忙中偷閑。每朝以頃刻之暇修西方法門。現世可以消災而省業。身後託生于蓮華中。永無苦趣。常受快樂。豈不美哉。若宋朝文潞公在京師。與凈嚴禪師。結十萬人凈土緣。王敏仲楊次公葛仲忱馬東王憑濟川。皆以貴人而修凈土者。可不念哉。若發大菩薩心。轉以化人。使更相勸化人。則以己為貴人。皆信重其言。此遂可以廣行。其為福報豈易量耶。身後必上品生
【現代漢語翻譯】 現代漢語譯本：因為這樣不能超出輪迴之外。如果迴向西方（指向往生西方極樂世界），就能直接超出輪迴之外，那樣的福報哪裡會有窮盡呢？我為此特別勸導那些不識字的人，完全依靠做善事的人，以菩薩的心為心，為他們解說，如同黑暗中人得到燈，迷路的人得到路。用這種法門廣泛地佈施，使人人知曉，人人都能脫離輪迴，那樣的福報萬萬劫也無有窮盡，已經在極樂世界必定是上品往生，豈是世間的福報所能比擬的呢？
勸誦經人
凡是誦經的人，或者持齋戒的人，本來就是善業，後世必定會受到福報，這是毫無疑問的。然而這種福報是有盡頭的，不能脫離輪迴。如果再修習往生西方（指向往生西方極樂世界）的法門，就能超出輪迴之外。罪惡深重的人修習尚且能夠往生，何況是持齋誦經的人，往生上品是必然的。雖然獨自修習的人功德小，勸人修習的人功德大。如果能夠廣泛地勸人，使人們互相勸化，那麼因為自己持齋誦經的緣故，人們必定會相信並重視他的話，那樣的功德就更大了。現世就能受到恭敬歸依的果報，身後的福德哪裡會有窮盡呢？
勸貴人
尊貴的人應當自己想一想，說：『雖然種種如意，種種快樂，光陰迅速，幻化的身體難以保全，自古以來極其尊貴的人，如今又有誰還在呢？不如在忙碌之中抽出空閑，每天早上用片刻的時間修習往生西方（指向往生西方極樂世界）的法門，現世可以消除災禍而減少業障，身後託生于蓮花之中，永遠沒有痛苦，常受快樂，豈不是美事一樁？』像宋朝的文潞公在京城，與凈嚴禪師結十萬人凈土之緣，王敏仲、楊次公、葛仲忱、馬東、王憑、濟川，都是因為是尊貴的人而修習凈土的，難道不應該傚法嗎？如果發起大菩薩心，進而教化他人，使人們互相勸化，那麼因為自己是尊貴的人，人們都會相信並重視他的話，這樣就可以廣泛地推行，那樣的福報哪裡容易衡量呢？身後必定是上品往生。
【English Translation】 English version: Because of this, one cannot escape the cycle of reincarnation. If one dedicates the merit towards the West (referring to rebirth in the Western Pure Land of Ultimate Bliss), then one can directly escape the cycle of reincarnation. How can such rewards ever be exhausted? I especially advise those who are illiterate, relying entirely on those who perform good deeds, to take the mind of a Bodhisattva as their own, and explain this to them, like a lamp for those in darkness, a road for those who are lost. Use this Dharma gate to give generously, so that everyone knows it, and everyone can escape the cycle of reincarnation. Such blessings will be inexhaustible for countless kalpas, and one will surely be reborn in the upper grades in the Land of Ultimate Bliss. How can worldly blessings compare to this?
Admonishing Those Who Recite Sutras
Those who recite sutras, or observe vegetarian precepts, are inherently performing good deeds, and will surely receive blessings in the next life. There is no doubt about this. However, these blessings are finite and cannot liberate one from the cycle of reincarnation. If one further cultivates towards the West (referring to rebirth in the Western Pure Land of Ultimate Bliss), then one can transcend the cycle of reincarnation. Even those with heavy sins can achieve rebirth if they cultivate, let alone those who observe vegetarian precepts and recite sutras, their rebirth in the upper grades is certain. Although the merit of solitary cultivation is small, the merit of encouraging others to cultivate is great. If one can widely encourage others, causing them to mutually encourage each other, then because of one's own observance of vegetarian precepts and recitation of sutras, people will surely believe and value their words, and the merit will be even greater. In this life, one will receive the reward of respect and refuge, and how can the blessings in the afterlife ever be exhausted?
Admonishing Noble People
Noble people should reflect on themselves, saying: 'Although there is all kinds of satisfaction and all kinds of happiness, time passes quickly, and the illusory body is difficult to preserve. Of all the extremely noble people of the past, who is still here now? It is better to steal some leisure from busyness, and spend a moment each morning cultivating the Dharma gate of rebirth in the West (referring to rebirth in the Western Pure Land of Ultimate Bliss). In this life, one can eliminate disasters and reduce karmic obstacles, and in the afterlife, one will be reborn in a lotus flower, forever free from suffering, and constantly enjoying happiness. Wouldn't that be wonderful?' Like Duke Wen Lu of the Song Dynasty in the capital, who formed a Pure Land connection with ten thousand people with Chan Master Jingyan, Wang Minzhong, Yang Cigong, Ge Zhongchen, Ma Dong, Wang Ping, and Ji Chuan, all cultivated Pure Land because they were noble people. Shouldn't we emulate them? If one arouses the great Bodhisattva mind, and further transforms others, causing them to mutually encourage each other, then because one is a noble person, people will all believe and value their words. In this way, it can be widely promoted, and how easily can such blessings be measured? In the afterlife, one will surely be reborn in the upper grades.
。若汩沒度時不知修此。一日悔之。不可及也已。
勸大聰明人
大聰明人博學強識。發言成文。下筆成章。固為世所尊仰。然于吾性分之內。若不相干。莊子云。所謂明者非謂其見彼。自見而已。所謂聰者非謂其聞彼。自聞而已。不自見而見彼。不自得而得彼者。是得人之得。不自得其得。適人之適。不自適其適。一旦棄去。方知平生所以留意者。無益於我。雖聰明事業不可以廢。宜每日挪頃刻之暇留心凈土。若洞曉此理。惡緣自省。善緣自積。生前已有可樂。若轉以勸人。使更相勸化人。則以己聰明過人。猶信此理。必謂此理無可疑者。其說遂可以盛傳而愈久。是亦菩薩之扶持此教也。他日必上品生。其為福報豈易量耶。
勸賣酒者
賣酒者當自念。云。五穀本以養人。今糜爛為酒。使人飲之。多為不善。是誰之過。宜常自懺悔念阿彌陀佛發大愿云。愿我賣酒以來。一切壞五穀之罪。悉以消滅。見佛得道之後。盡度脫。所用為酒五穀種蒔之時。一切所殺微細眾生。及一切致力眾生。及一切飲酒之人。使皆生凈土。如是念念不絕。念自純熟。定生極樂世界。若轉以化人。使更相勸化。現世則可以滅罪而長福。身後必中品生。
勸開食店者
開食店者當自念。云。我以眾生之肉
【現代漢語翻譯】 若在沉迷世俗中度過時光而不知修行，一旦有一天後悔，也已經來不及了。
勸告大聰明人
大聰明人博學強記，出口成章，下筆成文，固然為世人所尊敬仰慕。然而對於我們自身本性之內的事情，如果不能有所關聯，莊子說：『所謂的『明』，不是說能看見別人，而是能看見自己；所謂的『聰』，不是說能聽見別人，而是能聽見自己。』不能看見自己而只看見別人，不能自己領悟而只領悟別人，這是得到了別人的所得，不是自己領悟的所得；適應了別人的適應，不是自己適應的適應；快樂著別人的快樂，不是自己快樂的快樂。一旦失去這些外在的東西，才知道平生所留意的事情，對我自己毫無益處。雖然聰明才智和事業不可以荒廢，但應該每天抽出片刻空閑時間留心凈土法門。如果徹底明白了這個道理，惡緣自然減少，善緣自然積累，活著的時候就已經有了可以快樂的事情。如果進而勸導他人，使大家互相勸勉教化，那麼憑藉自己過人的聰明才智，尚且相信這個道理，必定認為這個道理無可懷疑。他的言論就可以廣泛流傳而且歷久彌新，這也是菩薩在扶持這個教法啊！將來必定能上品往生，他的福報哪裡是容易估量的呢？
勸告賣酒的人
賣酒的人應當自己思念：『五穀本來是用來養人的，現在被糟蹋釀成酒，使人喝了之後，多做不善之事，這是誰的過錯呢？』應該常常自我懺悔，唸誦阿彌陀佛（Amitabha，梵語，意為無量光佛或無量壽佛）的名號，發大愿說：『愿我賣酒以來，一切糟蹋五穀的罪過，全部得以消除。見佛得道之後，盡力度脫眾生。所用以釀酒的五穀在播種之時，一切所殺的微細眾生，以及一切為此付出的眾生，以及一切飲酒之人，都能夠往生凈土。』像這樣唸唸不絕，唸到純熟，必定能往生極樂世界。如果進而教化他人，使大家互相勸勉教化，現世就可以消除罪業而增長福報，身後必定能中品往生。
勸告開設餐館的人
開設餐館的人應當自己思念：『我用眾生的肉……』
【English Translation】 If one spends time indulging in worldly affairs without knowing to cultivate oneself, it will be too late to regret it one day.
Admonishing the Highly Intelligent
Highly intelligent people are learned and have strong memories, speaking eloquently and writing skillfully, and are certainly respected and admired by the world. However, if they are not related to matters within our own nature, Zhuangzi said: 'What is called 'brightness' does not mean seeing others, but seeing oneself; what is called 'intelligence' does not mean hearing others, but hearing oneself.' Not seeing oneself but only seeing others, not understanding oneself but only understanding others, is obtaining what others have obtained, not what one has understood oneself; adapting to what others adapt to, not what one has adapted to oneself; enjoying what others enjoy, not what one has enjoyed oneself. Once these external things are lost, one realizes that what one has paid attention to in life is of no benefit to oneself. Although intelligence and career should not be abandoned, one should take a moment of free time each day to pay attention to the Pure Land (凈土, a school of Mahayana Buddhism that focuses on the Buddha Amitabha) teachings. If one thoroughly understands this principle, negative affinities will naturally decrease, and positive affinities will naturally accumulate, and one will already have something to be happy about while alive. If one further persuades others, encouraging each other to teach and transform, then relying on one's own extraordinary intelligence, one still believes in this principle, and will certainly believe that this principle is beyond doubt. His words can be widely spread and last for a long time, and this is also the Bodhisattva (菩薩, a being who is on the path to Buddhahood) supporting this teaching! In the future, one will certainly be reborn in the upper grades, and his blessings are not easy to estimate.
Admonishing Wine Sellers
Wine sellers should think to themselves: 'Grains are originally used to nourish people, but now they are wasted to make wine, causing people to do many bad things after drinking it. Whose fault is this?' One should often repent and recite the name of Amitabha Buddha (阿彌陀佛, Sanskrit for 'Infinite Light Buddha' or 'Infinite Life Buddha'), making a great vow saying: 'May all the sins of wasting grains since I started selling wine be completely eliminated. After seeing the Buddha and attaining enlightenment, I will do my best to liberate all beings. When planting the grains used to make wine, may all the subtle beings killed, and all the beings who have worked hard for this, and all the people who drink wine, be reborn in the Pure Land.' Repeating this thought continuously, until it becomes pure and familiar, one will surely be reborn in the Land of Ultimate Bliss (極樂世界, the Pure Land of Amitabha Buddha). If one further teaches others, encouraging each other to teach and transform, one can eliminate sins and increase blessings in this life, and will surely be reborn in the middle grades after death.
Admonishing Restaurant Owners
Restaurant owners should think to themselves: 'I use the flesh of sentient beings...'
。割切烹炮。謀利養生。我有骨肉。欲安欲樂。我養生之業。乃由殺眾生。而得極為惡業。若能改業。此為上也。若未能改。且省去鱔魚螃蟹螺蛤等難死之物及微細命多之物。隨分用肉。此為次也。若又未能。且常念阿彌陀佛。遠勝不念。次懺悔發大愿云。愿我見佛得道之後。盡度從生以來一切所殺眾生及一切所用之肉眾生。使皆生凈土。唸唸不絕。念自純熟。亦生極樂世界。若轉以化人。使更相勸化。現生則可消滅罪業。身後福報無窮。
勸屠者
屠者當自念。云。人貪其肉故養物命。我貪其利故殺物命。殺彼物命。以養我身。以活我家。我有骨肉。欲安樂無疾。彼物性命。我乃殺之。其罪無量。若能斷除屠業。此為上也。若未能斷除。且從減省。此為次也。若又未能。且常念阿彌陀佛。遠勝不念。次懺悔發大愿云。我見佛得道之後。盡度從生以來一切所殺眾生。使皆生凈土。如此唸唸不絕。念自純熟。亦生極樂世界。若轉以化人。使更相勸化。現世則可消除惡業。身後亦福報無窮。
勸在風塵者
在風塵者當自念。云。生為婦人。已非善業。況我處風塵。其業不善甚矣。若能省悟斷除淫業。此為上也。如未能斷。常念阿彌陀佛發大愿云。愿我惡業日消。善業日長。衣食粗足。早離此門。
【現代漢語翻譯】 現代漢語譯本 割切烹煮，謀取利益來養活自己，我擁有健康的身體，追求安逸享樂。我賴以生存的行業，卻是通過殺害眾生來獲取，這實在是極惡的罪業。如果能夠改變這個行業，這是最好的。如果不能改變，那就減少殺害鱔魚、螃蟹、螺螄、蛤蜊等難以殺死之物，以及微小但數量眾多的生命。根據自己的情況食用肉類，這是次好的。如果又不能做到，那就常常唸誦阿彌陀佛（Amitabha Buddha），遠遠勝過不念誦。然後懺悔併發大愿說：『愿我見佛得道之後，盡力救度我從出生以來所殺害的一切眾生，以及一切被我食用的肉類眾生，使它們都往生凈土。』唸唸不絕，唸到純熟，也能往生極樂世界。如果能進一步勸化他人，使他們互相勸勉，現世就可以消滅罪業，身後福報無窮。
勸告屠夫
屠夫應當自己思量：人們貪圖肉的美味，所以飼養動物；我貪圖利益，所以殺害動物。我殺害它們的生命，來養活我的身體，維持我的家庭。我擁有健康的身體，安樂無疾，而那些動物的性命，卻被我殺害，這罪過是無量的。如果能夠斷除屠宰的行業，這是最好的。如果不能斷除，那就儘量減少屠宰的數量，這是次好的。如果又不能做到，那就常常唸誦阿彌陀佛（Amitabha Buddha），遠遠勝過不念誦。然後懺悔併發大愿說：『我見佛得道之後，盡力救度我從出生以來所殺害的一切眾生，使它們都往生凈土。』如此唸唸不絕，唸到純熟，也能往生極樂世界。如果能進一步勸化他人，使他們互相勸勉，現世就可以消除惡業，身後也會福報無窮。
勸告身處風塵之人
身處風塵之人應當自己思量：生為女子，已經不是好的業報，更何況我身處風塵，這業報就更加不善了。如果能夠醒悟，斷除淫業，這是最好的。如果不能斷除，就常常唸誦阿彌陀佛（Amitabha Buddha），發大愿說：『愿我的惡業日益消減，善業日益增長，衣食能夠粗略滿足，早日脫離這個行業。』
【English Translation】 English version Cutting, slicing, cooking, and roasting, seeking profit to nourish myself. I have bones and flesh, desiring peace and pleasure. My livelihood, however, is obtained by killing living beings, which is an extremely evil karma. If I can change this occupation, that would be the best. If I cannot change, then at least reduce the killing of eels, crabs, snails, clams, and other creatures that are difficult to kill, as well as tiny creatures with numerous lives. Consume meat according to one's means; this is the next best. If even this is not possible, then constantly recite Amitabha Buddha (Amitabha Buddha), which is far better than not reciting. Then repent and make a great vow, saying, 'May I, after seeing the Buddha and attaining enlightenment, fully deliver all the living beings I have killed since birth, as well as all the meat-beings I have consumed, so that they may all be reborn in the Pure Land.' Recite without ceasing, until the recitation becomes pure and熟練, and I too shall be reborn in the Land of Ultimate Bliss. If I can further transform others, encouraging them to exhort each other, in this life, I can eliminate sinful karma, and in future lives, I will have boundless blessings.
Admonishing Butchers
Butchers should reflect: People crave the taste of meat, so they raise animals. I crave profit, so I kill animals. I kill their lives to nourish my body and support my family. I have bones and flesh, enjoying peace, pleasure, and health, while I kill the lives of those animals. The sin is immeasurable. If I can abandon the butchering profession, that would be the best. If I cannot abandon it, then at least reduce the amount of slaughter; this is the next best. If even this is not possible, then constantly recite Amitabha Buddha (Amitabha Buddha), which is far better than not reciting. Then repent and make a great vow, saying, 'May I, after seeing the Buddha and attaining enlightenment, fully deliver all the living beings I have killed since birth, so that they may all be reborn in the Pure Land.' Recite in this way without ceasing, until the recitation becomes pure and熟練, and I too shall be reborn in the Land of Ultimate Bliss. If I can further transform others, encouraging them to exhort each other, in this life, I can eliminate evil karma, and in future lives, I will also have boundless blessings.
Admonishing Those in the Red Dust
Those in the red dust should reflect: Being born as a woman is already not a good karma, let alone being in the red dust; the karma is even more unfavorable. If one can awaken and abandon the profession of prostitution, that would be the best. If one cannot abandon it, then constantly recite Amitabha Buddha (Amitabha Buddha) and make a great vow, saying, 'May my evil karma diminish daily, and my good karma increase daily. May I have sufficient food and clothing, and may I leave this profession soon.'
見佛得道之後。盡度一切因我為淫之人。使皆生凈土。唸唸不絕。念自純熟。定生極樂世界。若轉以化人。使更相勸化。現世必除災滅罪。身後亦福報無窮。
勸罪惡人
有罪惡人當自念。云。我平生罪惡既多。一旦閉眼之後。當奈之何。須急懺悔迴心。念阿彌陀佛。發大愿云。愿我見佛得道之後。盡度從生以來一切所害之人。使皆生凈土。唸唸不絕。念自純熟。則可漸除惡業增長善緣。定生極樂世界。若能轉以化人。使更相勸化。非徒現世可以滅罪。身後亦福報無窮。
勸病苦者
殺眾生者得命短報。隨喜殺者得煩惱報。若病苦者。乃殺生之餘報。食肉之正報。亦惱害眾生之正報。善惡於人。如影隨形。不可免離。故疾苦者當自責云。我以惡緣故至於此。常念阿彌陀佛。發誓愿。不復為惡。不復殺生。不復惱害一切眾生。愿此身早離病苦。見佛得道之後。盡度脫前生今世一切所殺之眾生及一切冤親。使皆生凈土。唸唸不絕。念自純熟。定生極樂世界。若轉以化人。使更相勸化。功力勝時。善報自應。其病苦必愈。身後福報無窮。
勸疾惡欲為神者
世有疾惡者。謂世間為惡人。予力不能治。死必有神。以痛治之。而不欲生西方。按佛言。神在六道中。為墮落之數。而西方則超
【現代漢語翻譯】 現代漢語譯本 見佛得道之後，盡度一切因我而作惡之人，使他們都往生凈土。唸唸不絕，唸到純熟，必定往生極樂世界。如果能進一步勸化他人，使他們互相勸勉教化，現世必定消除災禍罪業，身後也會有無窮的福報。
勸誡作惡之人
作惡之人應當自己思念：『我平生罪惡既然很多，一旦閉眼之後，該怎麼辦呢？』必須趕緊懺悔，回心轉意，唸誦阿彌陀佛（Amitabha Buddha），發大愿說：『愿我見佛得道之後，盡度我從出生以來一切所傷害的人，使他們都往生凈土。』唸唸不絕，唸到純熟，就可以逐漸消除惡業，增長善緣，必定往生極樂世界。如果能進一步勸化他人，使他們互相勸勉教化，不僅現世可以消除罪業，身後也會有無窮的福報。
勸誡受病苦者
殺害眾生的人會得到短命的果報，隨喜殺害的人會得到煩惱的果報。如果身受病苦，那是殺生的余報，吃肉的正報，也是惱害眾生的正報。善惡對於人，就像影子跟隨形體，無法避免脫離。所以受疾病痛苦的人應當自我責備說：『我因為惡緣才導致如此。』常念阿彌陀佛（Amitabha Buddha），發誓愿，不再作惡，不再殺生，不再惱害一切眾生。愿此身早日脫離病苦，見佛得道之後，盡度脫前生今世一切所殺的眾生以及一切冤親，使他們都往生凈土。唸唸不絕，唸到純熟，必定往生極樂世界。如果能進一步勸化他人，使他們互相勸勉教化，功力勝過以往，善報自然應驗，病苦必定痊癒，身後福報無窮。
勸誡急於作惡想成為神的人
世上有急於作惡的人，認為世間有惡人，自己力量不足以懲治，（他們認為）死後必定有神，用痛苦來懲治他們，卻不願往生西方極樂世界。按照佛所說，神在六道（Six Realms）之中，屬於墮落的類別，而西方極樂世界則超越了六道輪迴。
【English Translation】 English version After attaining enlightenment upon seeing the Buddha, may I deliver all those who commit evil deeds because of me, enabling them all to be reborn in the Pure Land. May I recite the Buddha's name continuously, until it becomes pure and熟練, ensuring my rebirth in the Land of Ultimate Bliss (Sukhavati). If I can further persuade and transform others, encouraging them to exhort and transform each other, I will surely eliminate disasters and sins in this life, and receive boundless blessings in the afterlife.
Admonishing Sinful People
Sinful people should reflect: 'My sins are numerous throughout my life. What will become of me once I close my eyes?' They must quickly repent, turn their hearts, and recite Amitabha Buddha's (Amitabha Buddha) name, making a great vow: 'May I, after seeing the Buddha and attaining enlightenment, deliver all those I have harmed since birth, enabling them all to be reborn in the Pure Land.' Reciting continuously, until it becomes pure and熟練, they can gradually eliminate evil karma and increase good affinities, ensuring rebirth in the Land of Ultimate Bliss (Sukhavati). If they can further persuade and transform others, encouraging them to exhort and transform each other, they can not only eliminate sins in this life but also receive boundless blessings in the afterlife.
Admonishing Those Suffering from Illness
Those who kill living beings receive the retribution of a short life. Those who rejoice in killing receive the retribution of affliction. If one suffers from illness, it is the remaining retribution of killing, the direct retribution of eating meat, and the direct retribution of harming living beings. Good and evil follow people like shadows follow forms, impossible to avoid. Therefore, those suffering from illness should blame themselves, saying: 'I have come to this because of evil causes.' Constantly recite Amitabha Buddha's (Amitabha Buddha) name, make a vow, and no longer commit evil, no longer kill, and no longer harm all living beings. May this body be free from illness soon, and after seeing the Buddha and attaining enlightenment, may I deliver all the living beings I have killed in past and present lives, as well as all enemies and relatives, enabling them all to be reborn in the Pure Land. Reciting continuously, until it becomes pure and熟練, ensuring rebirth in the Land of Ultimate Bliss (Sukhavati). If they can further persuade and transform others, encouraging them to exhort and transform each other, when their merit surpasses the past, good retribution will naturally manifest, their illness will surely be cured, and their blessings in the afterlife will be boundless.
Admonishing Those Eager to Do Evil and Become Gods
There are those in the world who are eager to do evil, believing that there are evil people in the world, and their own strength is insufficient to punish them. (They believe) that after death, there will surely be gods to punish them with pain, but they are unwilling to be reborn in the Western Pure Land. According to the Buddha's words, gods are within the Six Realms (Six Realms), belonging to the category of falling, while the Western Land of Ultimate Bliss (Sukhavati) transcends the cycle of the Six Realms.
出六道輪迴。故修西方者。以正直慈悲為本。見於所為。無非慈悲。若人有罪惡。則憫其愚癡。人有困苦。則欲其濟拔。是無累於己。而於一切眾生有大良緣也。為神者以正直嗔恨為本。見於所為。無非嗔恨。若懲人之過。則加以疾病。治人之罪。則加以火鑊是有害於物。而於己則受為神福。盡以嗔恨作業。故墮地獄。自地獄出。則為蟒蛇蠆蝎之類。無時而超脫也。昔有二僧同修行。一僧作福而多嗔。一僧常戒之不從。后多嗔者死。戒之者附客舟至江上䢼亭。其廟神甚靈。能與人言。客登岸祭神。神告之曰。與汝同舟僧可來見我。其僧往見之神乃言曰。我是汝同修行僧。以多嗔故。墮於此為神。其僧欲見神形。堅不肯。再三欲見乃露一截蟒形。神又言曰。有人施絹十疋。可為我作追薦。次於洪州西山上見我。僧如其言。果於西山上。見死蟒一條長二三里。嗔恨之報如此。且人有一心虛明湛然如清冷之水。一起嗔恨。則若投以污穢之物。敗其清冷甚矣。一起慈悲。則若投以沉檀之香。助其清冷亦甚矣。人何苦不為慈悲以修西方。必欲嗔恨而墮于為神。豈不惑哉。
勸軍中人
當念。我輩受國家所養。其錢糧綿帛皆自民力辛苦得之。我輩所以日食飽足衣裝溫涼。上得以奉親老。下得以養妻兒者。皆國家之賜。
皆生民之力。無事常修整兵器。馳習騎射。震軍威于可畏。消寇亂于未萌。期於國家安榮生民休息。每日默唸阿彌陀佛千聲。愿冥冥中。資其氣力。壯其軍容。有難則力以御之。雖損軀而不顧。無難則靜以鎮之。非貪功而妄殺。期於國家常安生民常保。而後已。是為菩薩心。發為將軍行。又能轉以勸人。使更相觀化。如此則善念純熟。福祿日增。身後必于凈土中上品生矣。
勸惡口者
身口意謂之三業。藏經所云果報多因口業者。以口易發也。云。昔有人。恨其母送飯來遲。乃云。生於母腹。不如生於鹿腹。後果託生于鹿腹中。又有人。以食與之。若不如意則云。不如與狗。后乃生為狗頭。是皆口業果報也。所謂惡口者直為穢語矣。惡口果報固已不佳。若穢語則地獄畜生之報也。世人多不知此。乃以惡口穢語為常。奉勸。世人力以戒此。常念阿彌陀佛。以洗滌口業之穢惡。聞人惡口穢語。亦常念此佛名。以洗滌耳根之穢惡。愿以此生唸佛之善業。洗滌累世以來之穢惡。如此則善念日熟。惡業日消。又能轉以化人。使更相勸化。則災難可消。福祿可永。身後必于凈土中上品生矣。
勸童男
人家生男。七歲即令入學。蓋欲曉解文義長大成立。父母之心莫不如是。不知人生難保少得高年。或遇冤
【現代漢語翻譯】 現代漢語譯本： 都是百姓的力量。太平無事時也要經常修繕兵器，練習騎馬射箭，在可能出現威脅的地方震懾軍威，將寇亂消滅在萌芽狀態，期望國家安寧昌盛，百姓休養生息。每日默默唸誦阿彌陀佛（Amitabha）千聲，愿在冥冥之中，資助他們的氣力，壯大他們的軍容。有難時就奮力抵禦，即使犧牲生命也在所不惜；沒有難時就安靜地鎮守。不是貪圖功勞而隨意殺戮，期望國家長久安寧，百姓長久平安，然後才停止。這就是菩薩（Bodhisattva）心腸，表現在將軍的行為上。又能用這些道理去勸導別人，使大家互相觀察學習，這樣善念就會純熟，福祿日益增長，死後必定在凈土中上品往生。
勸誡說惡語的人
身、口、意被稱為三業。藏經上說，果報多是因為口業，因為口業容易發生。經上說，過去有人，怨恨他的母親送飯來遲，就說，『生在母親的肚子里，不如生在鹿的肚子里。』後來果然託生到鹿的肚子里。又有人，拿食物給他，如果不如他的意，就說，『不如給狗吃。』後來就生為狗頭。這些都是口業的果報。所謂惡口，就是污穢的語言。惡口的果報本來就不好，如果說污穢的語言，那就是地獄畜生的報應。世人大多不知道這個道理，竟然把惡口污語當作平常事。奉勸世人努力戒除這些，常念阿彌陀佛（Amitabha），來洗滌口業的污穢邪惡。聽到別人說惡口污語，也要常念這句佛名，來洗滌耳根的污穢邪惡。愿用今生唸佛的善業，洗滌累世以來的污穢邪惡。這樣，善念就會日益成熟，惡業就會日益消減。又能用這些道理去教化別人，使大家互相勸勉教化，那麼災難就可以消除，福祿就可以長久，死後必定在凈土中上品往生。
勸誡童男
人家生了男孩，七歲就讓他入學，大概是想讓他明白文義，長大後有所成就，父母的心沒有不是這樣的。不知道人生難以保證，很少有能活到高齡的，或者遇到冤
【English Translation】 English version: All are due to the strength of the people. In times of peace, constantly maintain and repair weapons, practice riding and archery, display military might to deter potential threats, and eliminate disturbances before they arise, hoping for national peace and prosperity, and the people's rest and recuperation. Silently recite 'Amitabha' (阿彌陀佛) a thousand times each day, wishing in the unseen realm to aid their strength and enhance their military appearance. When difficulties arise, bravely resist them, even at the cost of one's life; when there are no difficulties, maintain tranquility to stabilize the situation. Not seeking merit through reckless killing, but hoping for lasting national peace and the people's enduring safety, and only then ceasing. This is the heart of a Bodhisattva (菩薩), manifested in the actions of a general. Furthermore, use these principles to advise others, encouraging mutual observation and learning, so that good thoughts become pure and mature, blessings and prosperity increase daily, and after death, one will surely be reborn in the upper grades of the Pure Land.
Admonishing Those Who Speak Evil Words
Body, speech, and mind are called the three karmas. The sutras say that karmic consequences often arise from verbal karma because speech is easily expressed. It is said that in the past, someone resented their mother for bringing food late and said, 'Being born from my mother's womb is worse than being born from a deer's womb.' Later, they were indeed reborn in a deer's womb. Another person, when given food that did not please them, said, 'It's better to give it to a dog.' Later, they were born with a dog's head. These are all karmic consequences of speech. So-called evil speech is simply foul language. The karmic consequences of evil speech are already unfavorable, but if one uses foul language, the retribution is rebirth in hell or as an animal. Most people in the world do not know this principle and treat evil and foul language as commonplace. I advise people to strive to abstain from these, constantly reciting 'Amitabha' (阿彌陀佛) to cleanse the filth and evil of verbal karma. When hearing others speak evil or foul language, also constantly recite this Buddha's name to cleanse the filth and evil of the ears. May the good karma of reciting the Buddha's name in this life cleanse the filth and evil accumulated over countless lifetimes. In this way, good thoughts will mature daily, and evil karma will diminish daily. Furthermore, use these principles to transform others, encouraging mutual exhortation and transformation, so that disasters can be eliminated, blessings and prosperity can be everlasting, and after death, one will surely be reborn in the upper grades of the Pure Land.
Admonishing Young Boys
When a family has a son, they send him to school at the age of seven, probably wanting him to understand literature and become accomplished when he grows up; all parents feel this way. They do not know that life is difficult to guarantee, and few live to old age, or they may encounter injustice
家以致橫死。或與父母宿為冤業。託生其家。惱害父母。敗壞家產。奉勸為父母者。兒童方能言時。即語以日念西方四聖號十聲。大慈菩薩偈一遍。及誦凈土真言。此止五十九字甚易誦持。若日滿五百遍或千遍。不一年二年。可足三十萬遍。自六歲誦起。七歲乃畢。不妨入學習讀。縱此生無冤惡。亦為此大善。必消災增福。若或有之。因此持誦。遂得以免。不亦善乎。若不信此言。臨時悔之無益。孔子曰。不曰如之何如之何者。吾未如之何也已。
勸室女
予見婦女。多因生產而致大病。或致身亡。此乃與其所生之子前世為冤。故有此報。據藏經云。拔一切業障根本往生凈土真言云。誦持此者。阿彌陀佛常住其頂。不令冤家為害。現世安穩命終任意往生。若滿二十萬遍。則菩提芽生。三十萬遍。畢竟面見阿彌陀佛。奉勸。為女子時。在父母身傍。清凈少事。可日誦西方四聖號各十聲大慈菩薩偈一遍外。日誦此真言五百遍或千遍。不足一年二年。可足三十萬遍。能令平生不遭彥子之厄。父母若驕縱。其女或不信此言。一旦冤債相逢以為大厄。悔之無及。縱使其女此生無冤。在父母身傍。先誦此真言三十萬遍種此大善根。作此大善緣。有何不可。此恩愛之甚善而大者也。可不勉哉。
八八兒口生蓮華
【現代漢語翻譯】 現代漢語譯本 因家庭不和睦甚至導致橫死。或者與父母前世結下冤仇，投生到這個家庭，惱害父母，敗壞家產。我勸告為人父母者，在孩子剛會說話的時候，就教他們每天唸誦西方四聖（指南無阿彌陀佛、觀世音菩薩、大勢至菩薩、清凈大海眾菩薩）的名號各十聲，以及大慈菩薩偈一遍，並誦持凈土真言。這個真言只有五十九個字，非常容易誦持。如果每天念滿五百遍或一千遍，不到一年兩年，就可以念滿三十萬遍。從六歲開始唸誦，七歲完成，不妨礙入學讀書。即使此生沒有冤仇，這也是一件大善事，必定能消除災禍，增加福報。如果真的有冤仇，也能因此持誦而得以避免，豈不是很好嗎？如果不相信這些話，到時候後悔也來不及了。孔子說：『不事先考慮，到時候怎麼辦，到時候怎麼辦的人，我是沒有什麼辦法的。』
勸告女子
我看到很多婦女，因為生產而導致大病，甚至身亡。這乃是與她們所生的孩子前世結下冤仇，所以有這樣的報應。根據藏經記載，拔一切業障根本得生凈土真言說：誦持這個真言的人，阿彌陀佛（Amitabha）會常住在他的頭頂，不讓冤家來加害，現世安穩，命終后可以隨意往生。如果念滿二十萬遍，就會生出菩提芽，三十萬遍，最終可以面見阿彌陀佛（Amitabha）。我勸告，作為女子，在父母身邊，清凈少事的時候，可以每天唸誦西方四聖（指南無阿彌陀佛、觀世音菩薩、大勢至菩薩、清凈大海眾菩薩）的名號各十聲，以及大慈菩薩偈一遍之外，每天唸誦這個真言五百遍或一千遍，不到一年兩年，就可以念滿三十萬遍，能夠使一生不遭受難產的災厄。父母如果驕縱，他們的女兒或者不相信這些話，一旦冤債相逢，就會以為是大災難，後悔也來不及了。即使他們的女兒此生沒有冤仇，在父母身邊，先念誦這個真言三十萬遍，種下這個大善根，結下這個大善緣，有什麼不可以呢？這是恩愛中最好的、最大的事情啊，難道不應該努力去做嗎？
八八兒口生蓮華
【English Translation】 English version Domestic disharmony can even lead to violent death. Or perhaps there are karmic debts from past lives with parents, leading to rebirth into that family, causing trouble for the parents, and ruining the family fortune. I advise those who are parents, when their children can just speak, to teach them to recite the names of the Four Western Saints (referring to Namo Amitabha Buddha, Avalokiteśvara Bodhisattva, Mahāsthāmaprāpta Bodhisattva, and the Pure Great Ocean Assembly of Bodhisattvas) ten times each day, as well as the Great Compassion Bodhisattva Gatha once, and to recite the Pure Land True Words (凈土真言). These True Words only have fifty-nine characters, which are very easy to recite and uphold. If you recite them five hundred or a thousand times each day, in less than a year or two, you can complete three hundred thousand recitations. Starting to recite from the age of six and finishing at the age of seven does not interfere with entering school to study. Even if there are no karmic debts in this life, this is still a great good deed, which will surely eliminate disasters and increase blessings. If there are indeed karmic debts, they can be avoided through this recitation. Isn't that good? If you don't believe these words, it will be too late to regret it when the time comes. Confucius said, 'Those who do not consider beforehand, 'What to do? What to do?' I can do nothing for them.'
Admonition to Maidens
I have seen many women who suffer serious illnesses or even die due to childbirth. This is because they have karmic debts from past lives with the children they give birth to, so they receive such retribution. According to the Sutras, the True Words for Uprooting All Karmic Obstacles and Attaining Rebirth in the Pure Land (拔一切業障根本得生凈土真言) says: 'Those who recite and uphold this True Words, Amitabha Buddha (阿彌陀佛) will always reside on their crown, preventing enemies from harming them, ensuring peace and stability in this life, and allowing them to be reborn at will after death.' If you recite it two hundred thousand times, the Bodhi sprout will grow; after three hundred thousand times, you will ultimately see Amitabha Buddha (阿彌陀佛). I advise that as a woman, when you are by your parents' side, in a pure and less busy state, you can recite the names of the Four Western Saints (referring to Namo Amitabha Buddha, Avalokiteśvara Bodhisattva, Mahāsthāmaprāpta Bodhisattva, and the Pure Great Ocean Assembly of Bodhisattvas) ten times each, as well as the Great Compassion Bodhisattva Gatha once, and recite this True Words five hundred or a thousand times each day. In less than a year or two, you can complete three hundred thousand recitations, which can prevent the calamity of difficult childbirth throughout your life. If parents are indulgent and their daughters do not believe these words, once karmic debts are encountered, they will think it is a great disaster, and it will be too late to regret it. Even if their daughters have no karmic debts in this life, while they are by their parents' side, first recite this True Words three hundred thousand times, plant this great root of goodness, and create this great good緣, what is wrong with that? This is the best and greatest of loving kindness, should you not strive to do it?
Eight-Eight Child's Mouth Grows Lotus Flowers
有人養一鸜鵒。俗名八八兒。見僧唸佛亦學唸佛。遂舍與僧。此僧常教念阿彌陀佛。后八八兒死僧為小棺埋之。墓上生蓮花一朵。開棺看。其根自口中生。人為偈云。有一飛禽八八兒。解隨僧口唸阿彌。死埋平地蓮花發。我輩為人豈不知。蓋念阿彌陀佛。有誓願云。眾生念我名號者。必生我國。凡言眾生者。上自天人下至微細蟲蟻之類皆是。以此觀之。則此八八兒必生極樂世界為上善人矣。人而不知人而不修。可痛惜哉。事在潭州城外。因此名其城門。
龍舒增廣凈土文卷第六(終) 大正藏第 47 冊 No. 1970 龍舒增廣凈土文
龍舒增廣凈土文卷第七
國學進士王日休撰
參禪者多不信凈土。以謂著相。欲直指人心見性成佛。此說甚善。極不易到。反成弊者多矣。今故詳言參禪之弊。且引事蹟為證。與諸修行不知其要者。並舉而言。故此卷名指迷歸要。
青草堂後身曾魯公
宋朝有二青草堂。在前者年九十餘。有曾家婦人。嘗為齋供及佈施衣物。和尚感其恩乃言。老僧與夫人作兒子。一日此婦人生子。使人看。草堂已坐化矣。所生子即曾魯公也。以前世為僧。嘗修福修慧故少年登高科。其後作宰相。以世俗觀之無以加矣。雖然此亦誤也。何則此世界富
【現代漢語翻譯】 現代漢語譯本 有人養了一隻鸜鵒（qú yù，鳥名，俗稱八哥）。這隻鸜鵒看到僧人唸佛，也學會了唸佛。於是，主人將它送給了僧人。這位僧人經常教它念『阿彌陀佛』（Āmítuó Fó，佛教中西方極樂世界的教主）。後來，鸜鵒死了，僧人為它做了個小棺材埋葬了。墳墓上長出一朵蓮花。打開棺材看，蓮花的根是從鸜鵒的口中長出來的。有人為此寫了一首偈（jì，佛教詩歌）說：『有一隻飛鳥叫八八兒，懂得跟隨僧人的口唸阿彌陀。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？』因爲念『阿彌陀佛』，有誓願說：『眾生念我的名號，必定往生我的國度。』凡是說『眾生』，上至天人，下至微小的蟲蟻都包括在內。由此看來，這隻鸜鵒必定往生極樂世界，成為上等的善人了。人卻不知道修行，實在可悲可嘆啊。』這件事發生在潭州城外，因此用這件事來命名這個城門。
《龍舒增廣凈土文》卷第六（終） 《大正藏》第47冊 No. 1970 《龍舒增廣凈土文》
《龍舒增廣凈土文》卷第七
國學進士王日休撰
參禪的人大多不相信凈土法門，認為這是執著于外相。他們想要直指人心，見性成佛。這種說法很好，但是極難做到，反而造成弊端的很多。現在我詳細地說說參禪的弊端，並且引用一些事蹟作為證明，與那些修行卻不知道要領的人，一併來說明。所以這一卷命名為『指迷歸要』。
青草堂後身曾魯公
宋朝有兩個青草堂。在前面的那個青草堂，老和尚年九十多歲。有一位曾家的婦人，曾經為他提供齋飯和佈施衣物。和尚感念她的恩德，就說：『老僧要給夫人做兒子。』一天，這位婦人生了一個兒子，派人去看，老和尚已經坐化了。所生的兒子就是曾魯公。因為前世是僧人，曾經修福修慧，所以少年時就考中了高科。後來做了宰相。用世俗的眼光來看，沒有什麼可以再增加的了。雖然這樣，這也是一種錯誤。為什麼呢？因為這個世界富
【English Translation】 English version Someone kept a Crested Myna (Qú yù, bird name, commonly known as Myna). Seeing monks chanting Buddha's name, this Myna also learned to chant Buddha's name. Therefore, the owner gave it to the monk. This monk often taught it to chant 'Amitabha' (Āmítuó Fó, the principal Buddha of the Western Pure Land in Buddhism). Later, the Myna died, and the monk made a small coffin for it and buried it. A lotus flower grew on the grave. Opening the coffin to look, the root of the lotus flower grew from the Myna's mouth. Someone wrote a verse (jì, Buddhist poetry) about this, saying: 'There was a flying bird called Myna, who knew how to follow the monk's mouth to chant Amitabha. After death, it was buried on the flat ground, but a lotus flower grew. Are we humans not as good as it?' Because of chanting 'Amitabha', there is a vow that says: 'Sentient beings who chant my name will surely be reborn in my land.' Whenever 'sentient beings' are mentioned, it includes everything from gods to the tiniest insects. From this perspective, this Myna must be reborn in the Pure Land and become a superior virtuous person. It is pitiful and regrettable that humans do not know how to cultivate.' This event happened outside Tanzhou City, so this city gate was named after this event.
Longshu's Expanded Pure Land Writings, Volume 6 (End) Taisho Tripitaka Volume 47, No. 1970, Longshu's Expanded Pure Land Writings
Longshu's Expanded Pure Land Writings, Volume 7
Written by Wang Rixiu, a Jinshi (highest degree) of the Imperial Academy
Those who practice Chan (Zen) often do not believe in the Pure Land teachings, considering it to be attachment to external forms. They want to directly point to the human mind, see their nature, and become Buddhas. This saying is good, but extremely difficult to achieve, and often leads to many drawbacks. Now I will explain in detail the drawbacks of practicing Chan, and cite some events as proof, to explain it together with those who practice but do not know the essentials. Therefore, this volume is named 'Pointing Out the Confusion and Returning to the Essentials'.
Qingcao Hall's Rebirth as Zeng Lugong
During the Song Dynasty, there were two Qingcao Halls. In the former Qingcao Hall, the old monk was over ninety years old. There was a woman from the Zeng family who used to provide him with vegetarian meals and donate clothing. The monk, grateful for her kindness, said: 'This old monk will be the lady's son.' One day, this woman gave birth to a son, and people were sent to check. The old monk had already passed away in meditation. The son born was Zeng Lugong. Because he was a monk in his previous life and had cultivated blessings and wisdom, he passed the highest imperial examination at a young age. Later, he became the prime minister. From a worldly perspective, there is nothing more to add. Although this is the case, it is also a mistake. Why? Because this world is rich
貴不長久。受盡則空。又且隨業緣去。輪迴無有了時。不如且生西方見佛了生死大事。卻來作宰相。故雖入胞胎中受生。此一性已不昧。所以雖在輪迴世界中。已不受輪迴。而生死去住自如矣。今未能了生死。乃念區區恩惠。為人作子。則不脫貪愛。永在輪迴。其失計甚矣。
戒禪師後身東坡
五祖禪師乃東坡前身。應驗不一。以前世修行故。今生聰明過人。以五毒氣習未除故。今生多緣詩語。意外受竄謫。此亦大誤也。若前世為僧。參禪兼修西方。則必徑生凈土。成就大福大慧。何至此世界多受苦惱哉。聞東坡南行。唯帶阿彌陀佛一軸。人問其故。答云。此軾生西方公據也。若果如是。則東坡至此方為得計。亦以宿植善根。明達過人方悟此理故也。聞魯直前世為婦人。誦法華經。以誦經功德故。今世聰明有官職。此隨業緣來者也。若生西方。豈如是而已哉。
哲老後身多憂苦
有哲老者。住京師大剎。四十年不睡。坐禪精苦。如此坐化。后紙襖亦燒出舍利。中官有以三十千買一紙襖者。以其有舍利故也。其效驗已如此。若修西方。必為不退轉地菩薩。即生死自如矣。卻來此世界濟渡眾生。有何不可。不知修此。乃生大富貴處。一生多受憂苦。可哀也哉。縱使受大富貴。亦終有盡。依舊輪迴
【現代漢語翻譯】 現代漢語譯本 貴顯不能長久，享盡福報終歸空無。而且還要隨著業緣流轉，輪迴沒有止境。不如往生西方極樂世界，見佛了脫生死大事，之後再來做宰相。這樣即使進入胞胎中受生，這一本性也不會迷昧。所以即使在輪迴世界中，也不會再受輪迴之苦，生死去留都能自在。現在不能了脫生死，卻只念著小小的恩惠，為人作兒子，那就不能脫離貪愛，永遠在輪迴之中，這真是太失算了。
戒禪師的後身是東坡
五祖禪師就是東坡的前身，應驗的事例不止一件。因為前世修行，所以今生聰明過人。因為五毒的習氣沒有除盡，所以今生多有詩詞歌賦的因緣，意外地受到貶謫。這也是很大的錯誤啊。如果前世做僧人時，參禪的同時兼修西方凈土法門，那麼必定直接往生凈土，成就大福大慧，何至於在這個世界多受苦惱呢？聽說東坡南行時，只帶著一軸阿彌陀佛（Amitabha）像。別人問他原因，他回答說：『這是我蘇軾（Su Shi）往生西方的憑據啊。』如果真是這樣，那麼東坡到這個時候才算是得計。也是因為宿世種下善根，明達過人才能領悟這個道理啊。聽說黃魯直（Huang Luzhi）的前世是個婦人，誦持《法華經》（Lotus Sutra）。因為誦經的功德，今世聰明有官職，這是隨著業緣而來的。如果往生西方，難道僅僅是這樣嗎？
哲老的後身多憂愁苦悶
有位哲老，住在京城的大寺廟裡，四十年不睡覺，坐禪非常精進刻苦，就這樣坐化了。後來紙襖也被燒出了舍利（Śarīra）。有宦官用三萬錢買了一件紙襖，因為上面有舍利。他的效驗已經如此了。如果修西方凈土法門，必定成為不退轉地的菩薩，就能生死自在了。再回到這個世界來濟度眾生，有什麼不可以的呢？不知道修這個法門，卻投生到大富大貴之家，一生多受憂愁苦悶，真是可悲啊。縱然享受大富大貴，也終究有盡頭，依舊要輪迴。
【English Translation】 English version Nobility and prominence are not lasting, and the enjoyment of blessings ultimately leads to emptiness. Moreover, one continues to drift along with karmic conditions, with no end to the cycle of rebirth. It is better to be reborn in the Western Pure Land, see the Buddha, and resolve the great matter of life and death, and then return to be a prime minister. In this way, even if one enters the womb to be born, this inherent nature will not be obscured. Therefore, even in the world of reincarnation, one will no longer suffer the pains of rebirth, and one will be free to come and go as one pleases. Now, if one cannot resolve the matter of life and death, but only thinks of small favors and becomes someone's son, then one cannot escape greed and love, and will remain in the cycle of rebirth forever. This is a great miscalculation.
Chan Master Jie's Rebirth as Dongpo
Chan Master Wuzu (Fifth Patriarch) was Dongpo's (Dongpo, Su Shi) previous life, and there are more than one instance of this being verified. Because of his cultivation in his previous life, he is exceptionally intelligent in this life. Because the habits of the five poisons have not been eradicated, he has many connections with poetry and prose in this life, and unexpectedly suffers demotion. This is also a great mistake. If he had been a monk in his previous life, practicing Chan meditation and also cultivating the Western Pure Land, he would surely have been directly reborn in the Pure Land, achieving great blessings and wisdom. Why would he have to suffer so much in this world? It is said that when Dongpo traveled south, he only carried a scroll of Amitabha (Amitābha) Buddha. When people asked him why, he replied, 'This is my, Su Shi's, proof of rebirth in the West.' If this is indeed the case, then Dongpo has finally made the right calculation. It is also because he planted good roots in his past lives that he is so intelligent and insightful that he can understand this principle. It is said that Huang Luzhi's (Huang Luzhi) previous life was a woman who recited the Lotus Sutra (Saddharma Puṇḍarīka Sūtra). Because of the merit of reciting the sutra, he is intelligent and has an official position in this life. This is coming according to karmic conditions. If one were to be reborn in the West, would it be just like this?
Elder Zhe's Rebirth is Full of Sorrow and Suffering
There was an Elder Zhe who lived in a large temple in the capital. He did not sleep for forty years, and his Chan meditation was very diligent and arduous. He passed away while sitting in meditation. Later, his paper robe was also burned and produced Śarīra (Śarīra). A court eunuch bought one of the paper robes for thirty thousand coins because it contained Śarīra. His efficacy was already like this. If he had cultivated the Western Pure Land, he would surely have become a Bodhisattva of non-retrogression, and he would have been free in life and death. Then, returning to this world to save sentient beings, what would be impossible? Not knowing how to cultivate this, he was instead born into a wealthy and noble family, suffering much sorrow and suffering throughout his life. How sad! Even if one enjoys great wealth and nobility, it will eventually come to an end, and one will still be in the cycle of rebirth.
。或云。以哲老之精修。今生多受憂苦何也。答云。佛言。假令百千劫。所作業不亡。因緣會遇時。果報還自受。永嘉大師亦云。了則業障本來空。未了應須還宿債。以哲老不曾了。得生死大事。今世生於大富貴處。乃前生願心也。多受憂苦者。乃因緣會遇而還千百世之宿債也。若生西方。則宿債不須還矣。何則死生自如故。雖入一切眾生生死界中。不作濟渡。一性已不昧。而超脫三界。豈須還宿債哉。且以哲老之精修。猶不能超脫三界。豈非三界之岸極高。其苦海極深。其波濤極急。故不易超脫乎。修西方而超脫者伏佛力也。有佛而不倚仗。猶窮賤餓人見富貴者而不倚仗。哀哉。
古老後身耽富貴
有惠古長老。先住舒州太平。次住浙東大剎。亦名行尊宿也。死而生於宰相家。後生登高科。世固以為榮矣。然此甚失計也。何則前世齋戒。今世食肉。必以食肉為美矣。前世清修。今世近色慾。必以色慾為美矣。前世恬靜。今生享富貴。必以富貴為美矣。譬如入泥一步。深如一步。奈之何哉。楞嚴經云。聞所聞盡。盡聞不住。覺所覺空。空覺極圓。蓋謂所聞之事盡矣。盡聞其不住也。故世間雖享快樂。其如不住何不住則過去。過去則不能久也。又覺其所覺者皆歸於空。空則無實矣。誠能於此空而覺之則真覺
【現代漢語翻譯】 現代漢語譯本：有人問：『以哲老（指一位有智慧的老者）如此精進的修行，為什麼今生還要遭受如此多的憂愁和痛苦呢？』回答說：『佛說：即使經過百千劫，所造的業也不會消亡。當因緣際會時，果報還是要自己承受。』永嘉大師也說：『明白了，業障本來就是空的；不明白，就應該償還宿世的債務。』因為哲老還沒有了悟生死大事，如果今世生於大富大貴之家，那也是前世的願力所致。而遭受諸多憂愁和痛苦，乃是因緣際會，償還千百世的宿債啊。如果往生西方極樂世界，那麼宿債就不需要償還了。為什麼呢？因為可以生死自在。即使進入一切眾生的生死輪迴之中，也在做濟度眾生的事業。因為自性已經不昧，而超脫了三界，哪裡還需要償還宿債呢？況且以哲老的精進修行，尚且不能超脫三界，豈不是說明三界的彼岸極其高遠，苦海極其深邃，波濤極其湍急，所以不容易超脫嗎？修習西方凈土而超脫三界，是仰仗佛的力量啊。有佛而不依靠，就像貧窮飢餓的人見到富貴的人而不去依靠一樣，真是可悲啊。 古老後身耽富貴 有惠古長老（指一位德高望重的老僧），先住在舒州的太平寺，後來住在浙東的大寺，也被稱為行尊宿（指修行有成就的僧人）。他去世後轉生到宰相家，後來又考中高官。世人固然認為這是榮耀，但這實在是失算了。為什麼呢？因為前世齋戒，今世卻吃肉，必定認為吃肉是美好的；前世清修，今世卻親近女色，必定認為女色是美好的；前世恬靜，今生卻享受富貴，必定認為富貴是美好的。這就像陷入泥潭一步，就深陷一步，這可怎麼辦呢？《楞嚴經》說：『聞所聞盡，盡聞不住，覺所覺空，空覺極圓。』大概意思是說所聽聞的事情都窮盡了，窮盡了聽聞卻不住著于聽聞。所以世間即使享受快樂，又怎麼能長久呢？不能長久就會過去，過去了就不能持久了。又覺悟到所覺悟的一切都歸於空，空就沒有實體了。如果真能於此空性中覺悟，那就是真覺了。
【English Translation】 English version: Someone asked: 'With the venerable Zhe Lao's (referring to a wise old man) diligent practice, why does he still suffer so much sorrow and pain in this life?' The answer is: 'The Buddha said: Even after hundreds of thousands of kalpas, the karma created will not disappear. When the conditions meet, the consequences will still be borne by oneself.' Yongjia Dashi also said: 'If you understand, karmic obstacles are originally empty; if you don't understand, you should repay your past debts.' Because Zhe Lao has not yet realized the great matter of birth and death, if he is born into a wealthy and noble family in this life, it is also due to the vows of his previous life. And suffering so much sorrow and pain is due to the meeting of conditions and the repayment of debts from thousands of lifetimes. If one is reborn in the Western Pure Land, then the past debts do not need to be repaid. Why? Because one can be free in birth and death. Even if one enters the cycle of birth and death of all sentient beings, one is still doing the work of saving sentient beings. Because one's nature is already clear and one has transcended the three realms, why would one need to repay past debts? Moreover, with Zhe Lao's diligent practice, he still cannot transcend the three realms, doesn't that mean that the other shore of the three realms is extremely high, the sea of suffering is extremely deep, and the waves are extremely turbulent, so it is not easy to transcend? Transcending the three realms by practicing the Western Pure Land is relying on the power of the Buddha. Having a Buddha but not relying on him is like a poor and hungry person seeing a rich and noble person but not relying on him, how sad.' Ancient elders reborn indulging in wealth and nobility There was an elder named Hui Gu (referring to a virtuous and respected old monk), who first lived in Taiping Temple in Shuzhou, and later lived in a large temple in eastern Zhejiang, and was also known as Xing Zunsu (referring to a monk who has achieved success in practice). After his death, he was reborn into the family of a prime minister, and later passed the high-level imperial examination. The world certainly considers this to be glory, but this is really a miscalculation. Why? Because in the previous life he observed precepts and fasted, but in this life he eats meat, he will definitely think that eating meat is good; in the previous life he practiced pure cultivation, but in this life he is close to women, he will definitely think that women are good; in the previous life he was tranquil, but in this life he enjoys wealth and nobility, he will definitely think that wealth and nobility are good. This is like falling into the mud one step, and sinking deeper one step, what can be done? The Shurangama Sutra says: 'When what is heard is exhausted, exhausting hearing does not abide, when what is perceived is empty, emptiness and perception are perfectly round.' The general meaning is that the things that are heard are exhausted, and exhausting hearing does not dwell on hearing. Therefore, even if one enjoys happiness in the world, how can it last long? If it does not last long, it will pass, and if it passes, it cannot last. And realizing that everything that is realized returns to emptiness, and emptiness has no substance. If one can truly awaken to this emptiness, then that is true awakening.
之誠極圓。而無復墜墮也。使古老而悟此理。必不住宰相家。縱未能悟明真性。且修西方以脫去輪迴可也。楞伽經謂。世間修行人如澄濁水。澄之雖清。未去濁腳。攪之復濁。古老之謂也。如生西方見佛得道。復來生此世界。則若刷去濁腳純為清水。雖攪之不復濁矣。故雖名行尊宿。亦不可不修西方。古老足以鑒矣。
西方如現受官
譬如人有一官而不受。必欲修學為大魁。其志固美矣。然大魁不可必得固。不若且受其官。一向修學。如得大魁。則若錦上添花。若不得之。不失其為官人。修西方者且受官之謂也。一向修學者。兼以參禪方謂也。不得大魁者。參禪未悟之謂也。不失其為官人者。直脫輪迴。大受快樂之謂也。既生西方見佛聞法。烏有不大悟哉。故西方之說誠不可廢。
三菩薩修兜率
智者十疑論云。三菩薩修兜率。一名無著。二名世親。三名師子覺。若云先生兜率見彌勒者即來相報。師子覺先亡數年無報。次世親亡三年乃來報云。天日長。我生兜率。禮彌勒佛。聽其說法。即來相報。已三年矣。問師子覺如何。云。生兜率外院。戀著天樂。即不曾見佛。且以菩薩而修。兜率猶有戀著不見佛者。此輪迴之根本。是知兜率難修有墜。非比西方易修無墜也。智者又云。有見釋迦佛而不
【現代漢語翻譯】 現代漢語譯本
至誠之心達到極致圓滿，就不會再有墜落的危險了。如果年長的人能夠領悟這個道理，必定不會留戀宰相之家。即使未能完全領悟真性，也應該修習西方凈土，以脫離輪迴之苦。正如《楞伽經》所說：『世間的修行人就像是澄清渾濁的水，雖然澄清后看似清澈，但污濁的根源並未去除，一旦攪動又會變得渾濁。』這說的就是年長的人。如果往生西方凈土，見到佛並得道，再回到這個世界，就如同刷去了污濁的根源，完全變成了清水，即使攪動也不會再渾濁了。所以，即使是德高望重的修行者，也不可不修習西方凈土，年長的人應該以此爲鑑。
西方凈土如同先接受官職
譬如一個人有一個官職卻不接受，一心想要修學以考取狀元，他的志向固然美好。然而，考取狀元並非一定能夠成功，不如先接受這個官職，同時繼續修學。如果考取了狀元，就如同錦上添花；如果考不取，也不會失去官職。修習西方凈土就像是先接受官職，一心修學就像是同時參禪。未能考取狀元就像是參禪未能開悟，不失去官職就像是直接脫離輪迴，享受極大的快樂。既然往生西方凈土，見到佛並聽聞佛法，怎麼會不大徹大悟呢？所以，西方凈土的說法確實不可廢棄。
三位菩薩修習兜率天
智者大師在《十疑論》中說：『有三位菩薩修習兜率天（Tushita Heaven，欲界天之一，彌勒菩薩所在之處），一位名叫無著（Asanga），一位名叫世親（Vasubandhu），一位名叫師子覺。』他們約定說：『如果先往生兜率天見到彌勒菩薩（Maitreya）的人，就回來報信。』師子覺先去世幾年都沒有訊息，後來世親去世三年後才回來報信說：『天上的時間很長，我已往生兜率天，禮拜彌勒佛，聽他說法，現在來報信，已經三年了。』問師子覺的情況如何，他說：『師子覺往生在兜率天的外院，貪戀天上的快樂，所以沒有見到佛。』即使以菩薩的身份修習兜率天，尚且有貪戀而不能見到佛的情況，這就是輪迴的根本。由此可知，修習兜率天困難且有墜落的危險，不像修習西方凈土容易且沒有墜落的危險。智者大師又說：『有人見到釋迦牟尼佛（Sakyamuni Buddha）而不
【English Translation】 English version
The utmost sincerity reaches perfect completeness, and there is no more danger of falling. If the elderly can understand this principle, they will certainly not dwell in the homes of prime ministers. Even if they cannot fully comprehend their true nature, they should cultivate the Western Pure Land to escape the suffering of reincarnation. As the Lankavatara Sutra says: 'The practitioners in the world are like clarifying muddy water. Although it appears clear after being clarified, the source of the turbidity has not been removed. Once stirred, it becomes turbid again.' This refers to the elderly. If one is reborn in the Western Pure Land, sees the Buddha and attains enlightenment, and then returns to this world, it is like removing the source of the turbidity, becoming pure water. Even if stirred, it will not become turbid again. Therefore, even highly respected practitioners should not neglect cultivating the Western Pure Land. The elderly should take this as a warning.
The Western Pure Land is like accepting an official position in advance
For example, a person has an official position but does not accept it, desiring only to study and become the top scholar in the imperial examination. His ambition is certainly admirable. However, becoming the top scholar is not guaranteed. It is better to accept the official position first and continue to study. If he becomes the top scholar, it is like adding flowers to brocade. If he does not, he does not lose his position as an official. Cultivating the Western Pure Land is like accepting the official position in advance. Continuing to study is like practicing Chan meditation at the same time. Failing to become the top scholar is like failing to attain enlightenment through Chan meditation. Not losing the position as an official is like directly escaping reincarnation and enjoying great happiness. Since one is reborn in the Western Pure Land, sees the Buddha and hears the Dharma, how can one not attain great enlightenment? Therefore, the teachings of the Western Pure Land should not be abandoned.
Three Bodhisattvas cultivating in Tushita Heaven
Zhi Zhe (智者大師, Great Master Zhi Zhe) in his Ten Doubts about Pure Land says: 'There were three Bodhisattvas who cultivated in Tushita Heaven (兜率天, Tushita Heaven, one of the heavens in the Desire Realm, where Maitreya Buddha resides), one named Asanga (無著), one named Vasubandhu (世親), and one named Shishijue (師子覺).' They agreed: 'Whoever is reborn in Tushita Heaven first and sees Maitreya Buddha (彌勒菩薩) should come back and report.' Shishijue died several years earlier and there was no news. Later, Vasubandhu died and after three years came back to report: 'Time in heaven is long. I have been reborn in Tushita Heaven, paid homage to Maitreya Buddha, and listened to his teachings. It has been three years since I came to report.' When asked about Shishijue, he said: 'Shishijue was reborn in the outer court of Tushita Heaven, attached to the pleasures of heaven, so he did not see the Buddha.' Even as Bodhisattvas cultivating in Tushita Heaven, there are those who are attached and cannot see the Buddha. This is the root of reincarnation. From this, we know that cultivating in Tushita Heaven is difficult and there is a danger of falling, unlike cultivating the Western Pure Land, which is easy and has no danger of falling. Zhi Zhe also said: 'There are those who see Sakyamuni Buddha (釋迦牟尼佛) and do not'
得道者。若修西方見阿彌陀佛。無不得道。則釋迦佛與阿彌陀佛。其願力功德威神小大固不同矣。故大慈菩薩云。十方三世佛阿彌陀第一。念其名號。消一切罪。遂生凈土。宜哉。
法華尼後身作官妓
歐陽永叔知穎州。一官妓口氣作蓮華香。有僧知宿命言。此妓前世為尼。誦法華經三十年。一念之差遂至於此。問妓云。曾讀法華否。答曰。失身於此。何暇誦經。與以法華。則讀誦如流。與之他經。則不能讀。以此知僧言可信矣。使此尼知西方法門。則上品上生可也。不知而墜墮于妓。可不哀哉。以此知。能用西方法門教人者。其濟拔之功大矣。福報豈易量哉。
十二緣圖
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三界六道輪迴圖
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無明謂闇昧真性。行謂動作。識謂魂識。
自阿鼻大地獄至他(長行寫者是十二因緣圖短行寫者是三界六道圖)。
名謂受想行識。色謂色身。六入謂六根。
化自在天。皆名欲界。
觸謂觸六根者。因闇昧真性故。不能寂。
以有情慾也。上有色。
然不動。乃生魂識。因有名色。遂有六入。
【現代漢語翻譯】 現代漢語譯本： 得道者如果修習西方凈土法門，見到阿彌陀佛（Amitabha），沒有不得道的。如果這樣，那麼釋迦牟尼佛（Sakyamuni Buddha）與阿彌陀佛（Amitabha）的願力、功德、威神之力的大小，豈不是有很大的不同嗎？所以大慈菩薩（Mahamati Bodhisattva）說：『十方三世一切佛中，阿彌陀佛（Amitabha）第一。唸誦他的名號，可以消除一切罪業，最終往生凈土。』 這真是太好了。
法華尼（Dharma Flower nun）轉世成為官妓
歐陽永叔（Ouyang Yongshu）任穎州知州時，有一位官妓的口氣散發著蓮花的香味。有一位僧人具有宿命通，說這位官妓前世是一位尼姑，誦讀《法華經》（Lotus Sutra）三十年，因為一念之差才淪落到這個地步。歐陽永叔問這位官妓是否讀過《法華經》（Lotus Sutra），官妓回答說：『我失身於此，哪裡有空閑誦經呢？』 於是歐陽永叔給她《法華經》（Lotus Sutra），她讀誦起來非常流利；給她其他的經書，她就不能讀。由此可知那位僧人的話是可信的。如果這位尼姑知道西方凈土法門，那麼她就可以上品上生了。因為不知道而墮落為妓女，真是可悲啊！由此可知，能夠用西方凈土法門教導他人的人，他救濟拔苦的功德是很大的，福報哪裡是容易衡量的呢？
十二緣起圖
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三界六道輪迴圖
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無明（Avidya）是指對真性的闇昧無知。行（Samskara）是指動作。識（Vijnana）是指魂識。
從阿鼻大地獄（Avici Hell）到他（長行文字是十二因緣圖的解釋，短行文字是三界六道圖的解釋）。
名（Nama）是指受、想、行、識四蘊。色（Rupa）是指色身。六入（Sadayatana）是指六根。
化自在天（Paranirmita-vasavartin Deva）都屬於欲界（Kamadhatu）。
觸（Sparsa）是指六根接觸外境。因為對真性的闇昧無知，所以不能寂靜。
因為有情慾。上面是有色界（Rupadhatu）。
然後不動，就產生了魂識。因為有名色，所以有六入。
【English Translation】 English version: Those who attain enlightenment, if they cultivate the Western Pure Land and see Amitabha Buddha (Amitabha), none will fail to attain enlightenment. If this is the case, then wouldn't the vows, merits, and spiritual powers of Sakyamuni Buddha (Sakyamuni Buddha) and Amitabha Buddha (Amitabha) be vastly different in magnitude? Therefore, Mahamati Bodhisattva (Mahamati Bodhisattva) said: 'Among all Buddhas of the ten directions and three times, Amitabha (Amitabha) is the foremost. Reciting his name eliminates all sins and leads to rebirth in the Pure Land.' This is truly excellent.
A Dharma Flower nun (Dharma Flower nun) reincarnated as a courtesan
When Ouyang Yongshu (Ouyang Yongshu) was the prefect of Yingzhou, one of the courtesans had breath that smelled like lotus flowers. A monk with knowledge of past lives said that this courtesan was a nun in her previous life, who recited the Lotus Sutra (Lotus Sutra) for thirty years, but fell into this state due to a single moment of delusion. Ouyang Yongshu asked the courtesan if she had ever read the Lotus Sutra (Lotus Sutra). The courtesan replied, 'Having lost myself in this place, how could I have time to recite scriptures?' So Ouyang Yongshu gave her the Lotus Sutra (Lotus Sutra), and she recited it fluently; but when given other scriptures, she could not read them. From this, it can be known that the monk's words were credible. If this nun had known the Western Pure Land Dharma gate, then she could have been reborn in the upper grades. To fall into being a courtesan because of ignorance is truly lamentable! From this, it can be known that those who can use the Western Pure Land Dharma gate to teach others have great merit in saving and relieving suffering, and their blessings are immeasurable.
The Twelve Nidanas Diagram
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The Cycle of Rebirth in the Three Realms and Six Paths Diagram
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Avidya (Avidya) refers to ignorance of the true nature. Samskara (Samskara) refers to actions. Vijnana (Vijnana) refers to consciousness.
From Avici Hell (Avici Hell) to other (the long lines are explanations of the Twelve Nidanas diagram, the short lines are explanations of the Three Realms and Six Paths diagram).
Nama (Nama) refers to the four aggregates of feeling, perception, volition, and consciousness. Rupa (Rupa) refers to the physical body. Sadayatana (Sadayatana) refers to the six sense bases.
Paranirmita-vasavartin Deva (Paranirmita-vasavartin Deva) all belong to the Desire Realm (Kamadhatu).
Sparsa (Sparsa) refers to the contact of the six sense bases with external objects. Because of ignorance of the true nature, one cannot be still.
Because there are sentient desires. Above is the Form Realm (Rupadhatu).
Then, without moving, consciousness arises. Because there are name and form, there are six sense bases.
界。止有色身無男女。
因六入故有觸。因觸故受。因受故愛。因。
之形。又上有無色界。
愛故取。因取故常有。之因此復受生。因。
亦無色身。止有魂識。
生故有老死相牽。緣不斷故名十二緣。
如鬼神。此總名三界。
觀此豈可迷於他涂而不修西方。
龍舒增廣凈土文卷第七(終) 大正藏第 47 冊 No. 1970 龍舒增廣凈土文
龍舒增廣凈土文卷第八
國學進士王日休撰
極樂世界雖去此百萬世界。論其跡則不勝其遠。然佛之慧性含虛空世界。故無所不在。是以一切眾生舉意動步。皆在佛之性中。至心懇切。無不應驗。故此卷敘現世感應。
觀音感應記云。饒州軍典鄭鄰死至陰府。以誤追來放還。閻羅王告云。汝還人間。勉力為善。汝見人殺生。但念阿彌陀佛與觀世音菩薩。彼得受生。汝亦得福。由此推之。足以見念阿彌陀佛。誠可薦拔亡者。可增延福壽。不特身後生西方而已。
陳企唸佛卻鬼
予同郡望江陳企嘗妄殺人。后見鬼現。企畏懼。急念阿彌陀佛。鬼不敢近。企唸佛不已。鬼遂不現。后常唸佛。臨終坐化。後半年附本家孫女名妙光云。我因念阿彌陀佛。已生極樂世
【現代漢語翻譯】 現代漢語譯本 界（Dhatu，指物質世界）。只有色身（Rupa-kaya，指有形之身），沒有男女之別。 因為六入（Sadayatana，指眼、耳、鼻、舌、身、意六種感覺器官）的緣故而有觸（Sparsa，指感覺）。因為觸的緣故而有受（Vedana，指感受）。因為受的緣故而有愛（Trsna，指渴愛）。因為愛... ...的形狀。而且上面有無**。 因為愛的緣故而有取（Upadana，指執取）。因為取的緣故而常常存在。因此又再次受生（Bhava，指存在）。因為... ...也沒有色身，只有魂識（Vijnana，指意識）。 因為生的緣故而有老死互相牽連。因為緣（Pratyaya，指因緣）不斷絕的緣故，所以叫做十二緣起（Dvadasanga-pratityasamutpada）。 例如鬼神。這些總稱為三界（Trailokya，指欲界、色界、無色界）。 觀察這些，難道還可以迷惑于其他的途徑而不修習西方凈土嗎？ 龍舒增廣凈土文卷第七(終) 大正藏第 47 冊 No. 1970 龍舒增廣凈土文 龍舒增廣凈土文卷第八 國學進士王日休撰 極樂世界（Sukhavati，指阿彌陀佛的凈土）雖然距離這裡百萬世界。論它的軌跡，那是不勝其遠。然而佛的慧性包含虛空世界，所以無所不在。因此一切眾生舉心動念，都在佛的自性之中。至心懇切，沒有不應驗的。所以此卷敘述現世的感應。 《觀音感應記》說，饒州軍典鄭鄰死後到了陰府。因為誤抓而放還。閻羅王告訴他說：『你回到人間，努力行善。你見到人殺生，只要念阿彌陀佛（Amitabha）與觀世音菩薩（Avalokitesvara）。他們能夠得到受生，你也能得到福報。』由此推斷，足以見到念阿彌陀佛，確實可以薦拔亡者，可以增加延長的福壽，不只是身後往生西方凈土而已。 陳企唸佛卻鬼 我的同郡望江陳企曾經胡亂殺人。後來見到鬼出現。陳企畏懼，急忙念阿彌陀佛。鬼不敢靠近。陳企唸佛不停，鬼就不再出現。後來常常唸佛，臨終時坐著往生。後來半年附在本家孫女名叫妙光的身上說：『我因爲念阿彌陀佛，已經往生極樂世界了。』
【English Translation】 English version Dhatu (Realm). There is only Rupa-kaya (form body), without male or female. Because of the six Ayatanas (sense bases), there is Sparsa (contact). Because of Sparsa, there is Vedana (feeling). Because of Vedana, there is Trsna (craving). Because of craving... ...shape. And above there is no **. Because of craving, there is Upadana (grasping). Because of Upadana, there is constant existence. Therefore, there is rebirth (Bhava). Because of... ...also no Rupa-kaya, only Vijnana (consciousness). Because of birth, there is old age and death intertwined. Because the Pratyaya (conditions) are not severed, it is called the Twelve Nidanas (Dvadasanga-pratityasamutpada). Like ghosts and spirits. These are collectively called the Trailokya (Three Realms). Observing these, how can one be deluded by other paths and not cultivate the Western Pure Land? Longshu Enhanced Pure Land Writings, Volume 7 (End) Taisho Tripitaka Volume 47, No. 1970, Longshu Enhanced Pure Land Writings Longshu Enhanced Pure Land Writings, Volume 8 Composed by Wang Rixiu, Jinshi of the Imperial Academy Although Sukhavati (the Pure Land of Amitabha) is millions of worlds away from here, its traces are immeasurably far. However, the wisdom-nature of the Buddha contains the empty space of the world, so it is omnipresent. Therefore, all sentient beings' thoughts and actions are within the Buddha's nature. Sincere and earnest, there is no lack of response. Therefore, this volume narrates the responses in this present life. The 'Records of Avalokitesvara's Responses' says that Zheng Lin, a military officer of Raozhou, died and went to the underworld. He was mistakenly arrested and released. Yama (King Yama) told him, 'Return to the human world and strive to do good. When you see people killing, just recite Amitabha (Amitabha Buddha) and Avalokitesvara Bodhisattva (Avalokitesvara). They will be able to be reborn, and you will also gain blessings.' From this, it can be seen that reciting Amitabha Buddha can indeed help the deceased, increase and prolong blessings and longevity, and not only be reborn in the Western Pure Land after death. Chen Qi Recites Buddha to Ward Off Ghosts Chen Qi of Wangjiang, my fellow county resident, once killed people recklessly. Later, he saw ghosts appear. Chen Qi was afraid and hurriedly recited Amitabha Buddha. The ghosts dared not approach. Chen Qi recited the Buddha continuously, and the ghosts no longer appeared. Later, he often recited the Buddha, and he passed away sitting upright at the end of his life. Half a year later, he possessed his family's granddaughter named Miaoguang and said, 'Because I recited Amitabha Buddha, I have already been reborn in the Land of Ultimate Bliss.'
界。舉動言語一如平生。親戚相知皆來看。至兩三日家人云。惜乎爾在生時。不曾傳得喜神供養。企遂現。儼然如平生。唯面帶少顏。蓋西方長生不老。其頭如佛之螺髻。蓋成佛漸也。望江士人周憲叔為予言之。
鄒賓王唸佛夢覺
予嘗勸鎮江士人鄒賓王。以西方說。且言。若無間暇。但早晨合掌。向西念南謨阿彌陀佛十遍亦得。賓王信之。其夜遂夢。與一士人同赴法正。恐懼間遂念阿彌陀佛至十聲乃覺。豈非佛以此堅其信心乎。
張繼祖唸佛薦亡
予嘗與鎮江士人張繼祖。言西方事。繼祖信之。其乳母死多。爲念阿彌陀佛追薦。一夜夢其乳母。借背子衣之來謝繼祖而別去。此唸佛追薦之效也。
劉慧仲唸佛安寢
予舊相識劉仲慧湖州長興人。以夜夢多恐懼。予勸以念阿彌陀佛。慧仲至誠聲念一百八遍。當夜遂安寢。次日如前唸誦。自此皆得安寢。以此見佛力廣大無所不可。此予序所謂安靜形神者也。
阮嫂唸佛眼明
予同郡懷寧縣營田莊有阮念三。嫂患兩目將盲。常念阿彌陀佛。遂得開眼。此予親見之。
閻羅王勸婆唸佛
鎮江金壇縣株林村蔣婆年七十許。死至陰府。命未盡。當還。閻羅王問云。汝能唸經否。對云。不能。王云。汝不能唸經。但念
【現代漢語翻譯】 現代漢語譯本 界。他的舉止言語如同生前一樣。親戚朋友都來看他。過了兩三天，家人說：『可惜你在世的時候，不曾傳得喜神供養。』企遂顯現，儼然如同生前，只是面色稍顯年輕。這是因為西方是長生不老的地方。他的頭頂如同佛的螺髻，這是逐漸成佛的徵兆。』望江的士人周憲叔對我說了這件事。 鄒賓王唸佛夢覺 我曾經勸鎮江的士人鄒賓王相信西方凈土的說法，並且告訴他，如果實在沒有空閑，只要早晨合掌，向西念『南謨阿彌陀佛』十遍也可以。鄒賓王相信了。當天晚上他就做了一個夢，夢見與一位士人一同前往法正，在恐懼之中唸了十聲『阿彌陀佛』就醒了。這難道不是佛用這種方式來堅定他的信心嗎？ 張繼祖唸佛薦亡 我曾經和鎮江的士人張繼祖談論西方凈土的事情，張繼祖相信了。他的乳母去世后，他為乳母念『阿彌陀佛』來追薦亡靈。一天晚上，他夢見他的乳母，借了他的背子衣來感謝張繼祖，然後告別離去。這就是念佛追薦亡靈的效驗啊。 劉慧仲唸佛安寢 我以前認識的劉慧仲是湖州長興人，因為夜裡經常做噩夢而感到恐懼。我勸他念『阿彌陀佛』。劉慧仲至誠地念了一百零八遍，當晚就安穩地睡著了。第二天像之前一樣唸誦，從此以後都能安穩入睡。由此可見佛力廣大，無所不能。這就是我在序言中所說的『安靜形神』啊。 阮嫂唸佛眼明 我的同郡懷寧縣營田莊有個叫阮念三的人，他的嫂子患有眼疾，眼睛快要瞎了，經常念『阿彌陀佛』，後來眼睛竟然好了。這是我親眼所見的事情。 閻羅王勸婆唸佛 鎮江金壇縣株林村的蔣婆，年紀七十多歲，去世後到了陰間。因為壽命未盡，應當返回陽間。閻羅王問她說：『你能唸經嗎？』她回答說：『不能。』閻羅王說：『你不能唸經，就念
【English Translation】 English version Jie (name). His actions and speech were just as they had been in life. Relatives and acquaintances all came to see him. After two or three days, his family said, 'It's a pity that when you were alive, you never received the auspicious deity's offerings.' Qi Sui (name) appeared, just as he had been in life, only his face was slightly younger. This is because the Western Pure Land is a place of longevity. The top of his head was like the ushnisha (snail-shell curl of hair) of a Buddha, which is a sign of gradually becoming a Buddha.' Zhou Xianshu, a scholar from Wangjiang, told me about this. Zou Binwang (name) Awakens from a Dream by Reciting Buddha's Name I once advised Zou Binwang (name), a scholar from Zhenjiang, to believe in the Western Pure Land teachings, and told him that if he had no spare time, he could simply fold his palms in the morning and recite 'Namo Amitabha Buddha' ten times facing west. Binwang (name) believed it. That night, he had a dream in which he went to Fazheng (place name) with a scholar. In fear, he recited 'Amitabha Buddha' ten times and then woke up. Isn't this how the Buddha strengthened his faith? Zhang Jizu (name) Recites Buddha's Name to Benefit the Deceased I once spoke to Zhang Jizu (name), a scholar from Zhenjiang, about the Western Pure Land. Jizu (name) believed it. After his wet nurse died, he recited 'Amitabha Buddha' to transfer merit to her. One night, he dreamed that his wet nurse borrowed his vest to thank Jizu (name) and then departed. This is the effect of reciting Buddha's name to benefit the deceased. Liu Huizhong (name) Sleeps Peacefully by Reciting Buddha's Name Liu Huizhong (name), whom I used to know, was from Changxing in Huzhou. Because he often had nightmares, he felt afraid. I advised him to recite 'Amitabha Buddha'. Huizhong (name) sincerely recited it one hundred and eight times, and that night he slept peacefully. The next day, he recited it as before, and from then on, he was able to sleep peacefully. From this, we can see that the Buddha's power is vast and all-encompassing. This is what I meant by 'quieting the mind and body' in my preface. Ruan's Wife's Eyesight Improves by Reciting Buddha's Name In Yingtian Village, Huaining County, my hometown, there was a man named Ruan Niansan (name). His wife suffered from an eye disease and was about to go blind. She often recited 'Amitabha Buddha', and her eyes actually recovered. This is something I saw with my own eyes. King Yama (name) Advises an Old Woman to Recite Buddha's Name Granny Jiang (name) from Zhulin Village, Jintan County, Zhenjiang, was about seventy years old. After she died, she went to the underworld. Because her lifespan was not yet over, she should return to the world. King Yama (name) asked her, 'Can you recite scriptures?' She replied, 'No, I cannot.' King Yama (name) said, 'If you cannot recite scriptures, then recite
阿彌陀佛。既放還。蔣婆謂。閻羅王教我念佛。更無可疑。故常念此佛名。近百二十歲方終。其生凈土必可必矣。豈非以其唸佛而又延壽乎。何其壽之多也。金壇士人弱延芝為予言之。
邵安撫唸佛脫難
晉江邵彪字希文。為士人時。夢至一官府。人皆稱安撫。彪自喜曰。豈非予及第後作安撫乎。行至前見一官員。問云。汝知汝未及第因否。對云。不知。令引彪去看。見一大鑊煮蛤蜊。見彪乃作人聲叫彪姓名。彪遂念阿彌陀佛。方唸一聲。蛤蜊皆變作黃雀飛去。彪後果及第至安撫使。以此見。殺生阻人前程。不可不戒。又見佛力廣大。不可不敬。官職自有定分。不可茍求。
唸佛風疾不作
予近附舟至鎮江。閘中𨷂水不能行。乃于金山借四經。即阿彌陀經也。欲校勘刊板廣傳。舉筆之時。右手有風。其指自掉。寫字不便。予乃舉指。念阿彌陀佛與觀世音菩薩數聲。禱告乞除風疾以成就寫此經。禱畢指遂不掉。以至終帙無恙。以此見佛。與菩薩只在目前。但人信心不至耳。
夢中唸佛脫恐懼
予于夢寐中有恐懼。時念阿彌陀佛與觀世音菩薩。未嘗不即安穩。或即覺惺。足以見佛與菩薩。威神之速如此。但辨信心。效無不應。
唸佛屋不壓死
有一老婦雙瞽。令小兒牽
【現代漢語翻譯】 現代漢語譯本： 阿彌陀佛（Amitabha）。既然被釋放回家，蔣婆說：『閻羅王（Yama）教我念佛，更沒有可懷疑的了。』所以常常唸誦這句佛名，活到將近一百二十歲才去世。她往生凈土（Pure Land）必定無疑了。這難道不是因為她念佛而又延年益壽嗎？她的壽命是多麼長啊！金壇的士人弱延芝對我說了這件事。
邵安撫唸佛脫難 晉江的邵彪，字希文，當讀書人的時候，夢見自己到了一個官府，人們都稱他為安撫。邵彪自己高興地說：『難道不是我考中進士后當了安撫使嗎？』走到前面，看見一個官員，問他說：『你知道你沒考中進士的原因嗎？』回答說：『不知道。』那官員就讓人帶邵彪去看，看見一個大鍋煮著蛤蜊，蛤蜊看見邵彪就發出人的聲音叫邵彪的名字。邵彪於是唸誦阿彌陀佛（Amitabha）。剛唸一聲，蛤蜊都變成黃雀飛走了。邵彪後來考中進士，當了安撫使。由此可見，殺生會阻礙人的前程，不可不戒。又可見佛力廣大，不可不敬。官職自有定數，不可茍求。
唸佛風疾不作 我最近搭船到鎮江，閘口因為漲水不能通行。於是到金山寺借了四部經，就是《阿彌陀經》（Amitabha Sutra）。想要校勘刊印廣泛流傳。拿起筆的時候，右手得了風疾，手指自己抖動，寫字很不方便。我於是舉起手指，唸誦阿彌陀佛（Amitabha）和觀世音菩薩（Avalokitesvara）幾聲，祈禱請求消除風疾，以成就寫這部經。祈禱完畢，手指就不再抖動，直到寫完最後一卷都沒有問題。由此可見，佛和菩薩（Bodhisattva）就在眼前，只是人們的信心不夠罷了。
夢中唸佛脫恐懼 我在睡夢中感到恐懼，這時念誦阿彌陀佛（Amitabha）和觀世音菩薩（Avalokitesvara），沒有不立刻感到安穩的，或者立刻醒來。足以見佛和菩薩的威神之力如此迅速。只要有信心，效驗沒有不靈驗的。
唸佛屋不壓死 有一個老婦人雙目失明，讓小孩子牽著她。
【English Translation】 English version: Amitabha (Amitabha). Having been released and returned home, Grandma Jiang said, 'King Yama (Yama) taught me to recite the Buddha's name, there is no more doubt.' Therefore, she often recited this Buddha's name and lived to be nearly one hundred and twenty years old before passing away. Her rebirth in the Pure Land (Pure Land) is certain. Isn't this because she recited the Buddha's name and also extended her life? How long her life was! A scholar named Ruo Yanzhi from Jintan told me about this.
Pacifying Commissioner Shao Escapes Calamity by Reciting Buddha's Name Shao Biao from Jinjiang, named Xiweng, when he was a scholar, dreamed that he arrived at a government office, and people called him Pacifying Commissioner. Shao Biao was happy and said, 'Isn't it that I will become a Pacifying Commissioner after passing the imperial examination?' Walking forward, he saw an official who asked him, 'Do you know the reason why you didn't pass the imperial examination?' He replied, 'I don't know.' The official then ordered someone to take Shao Biao to see a large pot of clams being cooked. When the clams saw Shao Biao, they made human voices calling Shao Biao's name. Shao Biao then recited Amitabha (Amitabha). As soon as he recited it once, all the clams turned into yellow birds and flew away. Shao Biao later passed the imperial examination and became a Pacifying Commissioner. From this, it can be seen that killing living beings hinders one's future, and one must refrain from it. It can also be seen that the power of the Buddha is vast, and one must respect it. Official positions are predetermined, and one should not seek them through improper means.
Reciting Buddha's Name Prevents Wind Disease I recently traveled by boat to Zhenjiang. The sluice gate was flooded and could not be passed. So I borrowed four sutras from Jinshan Temple, which is the Amitabha Sutra (Amitabha Sutra). I wanted to collate, print, and widely disseminate it. When I picked up the pen, my right hand had a wind disease, and my fingers were shaking involuntarily, making it difficult to write. I then raised my fingers and recited Amitabha (Amitabha) and Avalokitesvara Bodhisattva (Avalokitesvara) several times, praying to eliminate the wind disease so that I could complete writing this sutra. After praying, my fingers stopped shaking, and I had no problems until I finished the last volume. From this, it can be seen that the Buddha and Bodhisattvas (Bodhisattva) are right in front of us, but people's faith is not sufficient.
Reciting Buddha's Name in a Dream Escapes Fear When I feel fear in my dreams, I recite Amitabha (Amitabha) and Avalokitesvara Bodhisattva (Avalokitesvara), and I never fail to feel at peace immediately, or I wake up immediately. This is enough to show how quickly the power and majesty of the Buddha and Bodhisattvas work. As long as there is faith, the effect will always be responsive.
Reciting Buddha's Name Prevents Being Crushed to Death by a House There was an old woman who was blind in both eyes, and she had a young child lead her.
行。常念阿彌陀佛。一日息于舊屋之下。屋忽傾倒。小兒走去。老婦在下。乃有二木相拄護于老婦之上。得不壓死。此唸佛之效也。妙定居士為予言之。
唸佛痁疾遂愈
有官員李子清。寄居秀州。頗好道家。嘗從學于予。前年久苦痁疾。予告之云。但恐子清不信。若信之必效。予乃授以一方。令臨發時專念阿彌陀佛而服此藥。子清從之。其日遂愈八分。次日復如是遂全愈。子清由是篤信佛理。常以凈土文置於袖中。
唸佛痼疾皆愈
梁氏女兩目俱盲。念阿彌陀佛三年。繫念不絕。雙目開明。又馮氏夫人亦唸佛。久病遂愈。見第五卷。
繡佛舍利迸出
贛州廉中大夫恭人繡丈六身阿彌陀佛。繡方及半。舍利迸出。其親戚鄭逢原為予言之。
佛像常有舍利
真州鐘離少師宅。自任氏夫人修西方。雕阿彌陀佛像長四寸八分。龕飾甚嚴。常頂載行道。其像眉間常迸出舍利。大如黍米光彩照人出寶珠集。
夢佛遂得聰辯
隋慧思禪師因夢阿彌陀佛與之說法。其後聰辯過人。祥瑞不一。出往生傳。
唸佛治病得愈
近年秀州一僧常念阿彌陀佛。為人治病。有病者請往常得痊癒。秀州人皆能言之。
唸佛孫兒免難
予鄉村落間有一老人。
【現代漢語翻譯】 現代漢語譯本 行。常念阿彌陀佛（Amitabha Buddha）。一日，他在舊屋下休息，屋子忽然倒塌。小兒子跑開了，老婦人在下面，卻有兩根木頭互相支撐，護在老婦人上面，使她沒有被壓死。這是念佛的效驗啊。妙定居士對我說的這件事。
唸佛痁疾遂愈
有官員李子清，寄居在秀州，很喜歡道家。曾經跟我學習。前年長期受痁疾困擾。我告訴他說，只是擔心子清你不相信，如果相信必定有效。我便授予他一個藥方，讓他臨發病時專心念阿彌陀佛而服用此藥。子清聽從了我的話，當天就痊癒了八成。第二天又這樣，就完全痊癒了。子清因此篤信佛理，常常將凈土文放在袖中。
唸佛痼疾皆愈
梁氏女兩眼都瞎了，念阿彌陀佛三年，繫念不絕，雙眼得以開明。又馮氏夫人也念佛，長久的疾病就痊癒了。見第五卷。
繡佛舍利迸出
贛州廉中大夫的夫人恭敬地繡丈六高的阿彌陀佛像，剛繡到一半，舍利就迸發出來。這件事是她的親戚鄭逢原對我說的。
佛像常有舍利
真州鐘離少師的宅邸，自從任氏夫人修習西方凈土法門，雕刻了一尊四寸八分高的阿彌陀佛像，佛龕裝飾得非常莊嚴。她常常頂戴著佛像行走。佛像的眉間常常迸發出舍利，大如黍米，光彩照人，如同寶珠聚集。
夢佛遂得聰辯
隋朝慧思禪師因為夢見阿彌陀佛為他說法，之後就變得聰慧善辯，祥瑞的事蹟不止一件。出自《往生傳》。
唸佛治病得愈
近年來，秀州有一位僧人常常念阿彌陀佛，為人治病。有病人請他去，常常能夠痊癒。秀州的人都能說這件事。
唸佛孫兒免難
我的鄉村裡有一位老人。
【English Translation】 English version He often recited Amitabha Buddha (Amitabha Buddha). One day, he was resting under an old house when it suddenly collapsed. The young child ran away, and an old woman was underneath, but two pieces of wood supported each other, protecting the old woman from being crushed to death. This is the effect of reciting the Buddha's name. Layman Miaoding told me about this.
Reciting Buddha's Name Cured Malaria
There was an official named Li Ziqing, residing in Xiuzhou, who was quite fond of Taoism. He once studied with me. The year before last, he suffered from malaria for a long time. I told him, 'I'm just afraid you won't believe it, but if you do, it will surely be effective.' I then gave him a prescription, instructing him to single-mindedly recite Amitabha Buddha while taking the medicine when the fever arose. Li Ziqing followed my instructions, and that day he recovered eighty percent. The next day, he did the same and completely recovered. From then on, Li Ziqing deeply believed in Buddhist principles and often kept Pure Land texts in his sleeve.
Reciting Buddha's Name Cured Chronic Illnesses
A woman named Liang was blind in both eyes. She recited Amitabha Buddha (Amitabha Buddha) for three years, with continuous mindfulness, and her eyes were opened. Also, Madam Feng recited the Buddha's name and her long-term illness was cured. See Volume Five.
Relics Erupted from Embroidered Buddha
The wife of Lian Zhong, a Grand Master of Ganzhou, respectfully embroidered a sixteen-foot-tall image of Amitabha Buddha (Amitabha Buddha). When she had embroidered only half of it, relics erupted. Her relative, Zheng Fengyuan, told me about this.
Buddha Images Often Have Relics
In the residence of Junior Tutor Zhongli in Zhenzhou, since Madam Ren practiced the Western Pure Land, she carved an Amitabha Buddha (Amitabha Buddha) image four inches and eight fen tall. The shrine was decorated very solemnly. She often carried the image on her head while circumambulating. Relics often erupted from the space between the eyebrows of the image, as large as millet grains, with radiant light, like a collection of precious jewels.
Dreaming of Buddha Led to Intelligence and Eloquence
During the Sui Dynasty, Chan Master Huisi dreamed that Amitabha Buddha (Amitabha Buddha) expounded the Dharma to him. Afterwards, he became exceptionally intelligent and eloquent, with numerous auspicious signs. From 'Biographies of Rebirth'.
Reciting Buddha's Name Cured Illnesses
In recent years, there was a monk in Xiuzhou who often recited Amitabha Buddha (Amitabha Buddha) and treated people's illnesses. When sick people invited him, they often recovered. Everyone in Xiuzhou can attest to this.
Reciting Buddha's Name Saved Grandson from Disaster
In my village, there was an old man.
每有事。必合掌至額。念阿彌陀佛。其孫兒方二三歲。因隨母至田野。忽失之。老人尋訪不見。后數日人告之云。在溪外。果尋得之。見足跡。遍於灘上。其溪甚深。不知此兒何緣過。彼又久而無恙。人以為其祖至誠阿彌陀佛所感也。
龍舒增廣凈土文卷第八(終) 大正藏第 47 冊 No. 1970 龍舒增廣凈土文
龍舒增廣凈土文卷第九
國學進士王日休撰
十六觀經云。上品上生者。讀誦大乘經典。解第一義。然則修上品者佛之深旨不可不知。今淺者尚不能知。況其深乎。故此卷自淺及深切于日用者皆載焉。名曰助修上品。
習說
孔子化三千之徒。其要旨不出一部論語。而首以學而時習之一句。則此一句之義豈不為急先務哉。蓋學者學其為君子為聖人。習者如習射習儀之習。學君子聖人者不可驟爾而至。故必以時而漸習之。若學寬大。則于褊隘時習之。若學溫和。則于忿怒時習之。若學恭敬。則于傲慢時習之。若學良善。則于狼戾時習之。若學辭讓。則于忿爭時習之。若學勤敏。則于懈怠時習之。然則所謂時習者。當其事之時而習則不虛習矣。其習必成。成則自有可喜。故曰不亦悅乎。能悟此理。則盡論語中所言之善皆可以盡。是知。以此一句冠於一書之首
【現代漢語翻譯】 現代漢語譯本：
總是（每有事）合起手掌到額頭（必合掌至額），唸誦『阿彌陀佛』（念阿彌陀佛）。他的孫子才兩三歲（其孫兒方二三歲），因為跟隨母親到田野（因隨母至田野），忽然走失了（忽失之）。老人尋找沒有找到（老人尋訪不見），後來幾天有人告訴他說（后數日人告之云），在溪流外面（在溪外）。果然找到了他（果尋得之），看見他的腳印（見足跡），遍佈在沙灘上（遍於灘上）。那條溪流很深（其溪甚深），不知道這個孩子怎麼過去的（不知此兒何緣過），而且過了很久沒有生病（彼又久而無恙）。人們認為這是他的祖父至誠唸誦『阿彌陀佛』所感應的（人以為其祖至誠阿彌陀佛所感也）。
《龍舒增廣凈土文》卷第八（完） 《大正藏》第47冊 No. 1970 《龍舒增廣凈土文》
《龍舒增廣凈土文》卷第九
國學進士王日休撰
《十六觀經》（Shiliu Guan Jing，即《觀無量壽經》的另一種稱謂）說（云）：上品上生的人（上品上生者），讀誦大乘經典（讀誦大乘經典），理解第一義（解第一義）。既然如此，修上品的人（然則修上品者），佛的深刻旨意不可不知道（佛之深旨不可不知）。現在淺顯的尚且不能知道（今淺者尚不能知），何況是深刻的呢（況其深乎）？因此這一卷從淺到深（故此卷自淺及深），切合日常使用的都記載在這裡（切于日用者皆載焉），名叫『助修上品』（名曰助修上品）。
習說
孔子教化三千弟子（孔子化三千之徒），其要旨沒有超出一部《論語》（其要旨不出一部論語）。而開篇以『學而時習之』一句開始（而首以學而時習之一句），那麼這一句話的意義難道不是最緊要的嗎（則此一句之義豈不為急先務哉）？學習，是學習成為君子、成為聖人（蓋學者學其為君子為聖人）；習，如同練習射箭、練習禮儀的『習』（習者如習射習儀之習）。學習成為君子聖人不是一下子就能達到的（學君子聖人者不可驟爾而至），所以必須通過不斷地、逐漸地練習（故必以時而漸習之）。如果學習寬大（若學寬大），那麼就在心胸狹隘的時候練習（則于褊隘時習之）；如果學習溫和（若學溫和），那麼就在憤怒的時候練習（則于忿怒時習之）；如果學習恭敬（若學恭敬），那麼就在傲慢的時候練習（則于傲慢時習之）；如果學習善良（若學良善），那麼就在兇狠的時候練習（則于狼戾時習之）；如果學習謙讓（若學辭讓），那麼就在爭執的時候練習（則于忿爭時習之）；如果學習勤奮（若學勤敏），那麼就在懈怠的時候練習（則于懈怠時習之）。既然如此，那麼所謂的『時習』（所謂時習者），就是在事情發生的時候練習（當其事之時而習），就不會是虛假的練習了（則不虛習矣）。這樣的練習必定會成功（其習必成），成功了自然會有值得高興的地方（成則自有可喜），所以說『不亦悅乎』。能夠領悟這個道理（能悟此理），那麼《論語》中所說的所有善行都可以做到（則盡論語中所言之善皆可以盡）。由此可知（是知），用這句話作為一本書的開篇（以此一句冠於一書之首）
【English Translation】 English version:
Whenever something happened (每有事), he would always bring his palms together to his forehead (必合掌至額), and recite 'Amitabha' (念阿彌陀佛). His grandson was only two or three years old (其孫兒方二三歲), and because he followed his mother to the fields (因隨母至田野), he suddenly got lost (忽失之). The old man searched but couldn't find him (老人尋訪不見). Several days later, someone told him (后數日人告之云) that he was outside the stream (在溪外). He indeed found him (果尋得之), and saw his footprints (見足跡) all over the beach (遍於灘上). The stream was very deep (其溪甚深), and it was unknown how this child had crossed it (不知此兒何緣過), and he had been unharmed for so long (彼又久而無恙). People believed that it was due to his grandfather's sincere recitation of 'Amitabha' (人以為其祖至誠阿彌陀佛所感也).
Longshu Enhanced Pure Land Writings, Volume 8 (End) T47, No. 1970 Longshu Enhanced Pure Land Writings
Longshu Enhanced Pure Land Writings, Volume 9
Written by Wang Rixiu, a Jinshi (進士) of the Imperial Academy
The Sixteen Contemplations Sutra (十六觀經, Shiliu Guan Jing, another name for the Contemplation Sutra) says (云): Those who achieve the highest level of rebirth in the highest grade (上品上生者) read and recite the Mahayana Sutras (讀誦大乘經典) and understand the First Principle (解第一義). Therefore, those who cultivate for the highest grade (然則修上品者) must know the profound meaning of the Buddha (佛之深旨不可不知). Now, even the shallow meaning cannot be understood (今淺者尚不能知), how much more so the profound (況其深乎)? Therefore, this volume covers everything from the shallow to the profound (故此卷自淺及深) that is relevant to daily use (切于日用者皆載焉), and is named 'Assisting Cultivation for the Highest Grade' (名曰助修上品).
On Practice
Confucius taught three thousand disciples (孔子化三千之徒), and the essence of his teachings does not go beyond the Analects (其要旨不出一部論語). And it begins with the sentence 'To learn and practice it at due times' (而首以學而時習之一句), then isn't the meaning of this sentence the most urgent task (則此一句之義豈不為急先務哉)? Learning is learning to become a gentleman, to become a sage (蓋學者學其為君子為聖人); practice is like the 'practice' of practicing archery or practicing etiquette (習者如習射習儀之習). Learning to become a gentleman or a sage cannot be achieved all at once (學君子聖人者不可驟爾而至), so it must be practiced gradually and constantly (故必以時而漸習之). If learning generosity (若學寬大), then practice it when you are narrow-minded (則于褊隘時習之); if learning gentleness (若學溫和), then practice it when you are angry (則于忿怒時習之); if learning respect (若學恭敬), then practice it when you are arrogant (則于傲慢時習之); if learning kindness (若學良善), then practice it when you are cruel (則于狼戾時習之); if learning humility (若學辭讓), then practice it when you are contentious (則于忿爭時習之); if learning diligence (若學勤敏), then practice it when you are lazy (則于懈怠時習之). Therefore, what is meant by 'practice at due times' (所謂時習者) is to practice when the situation arises (當其事之時而習), then the practice will not be in vain (則不虛習矣). Such practice will surely succeed (其習必成), and success will naturally bring joy (成則自有可喜), so it is said 'Is it not delightful?' If one can understand this principle (能悟此理), then all the good deeds mentioned in the Analects can be accomplished (則盡論語中所言之善皆可以盡). From this we know (是知) that using this sentence to begin a book (以此一句冠於一書之首)
者深有意也。修西方而進乎道者尤貴乎習。故此不可不知。
葛守利人說
大觀間一官員買靴于京師市中。見一靴甚大。乃其父送葬者。問其所得之由。答云。一官員攜來修整。問何時來取。遂往候之。果見其父下馬留錢取靴。其子拜。不顧復乘馬去。其子追隨二三里許將不及。乃呼曰。我與父生為父子。何無一言以教我。其父曰。學葛繁。問。葛何人。曰。世間人。遂訪問所在。其時為鎮江大守。乃往見之言其故。且問。葛何以見重於幽冥如此。答曰。予始者日行一利人事。其次行二事。又其次行三事。或至十事。於今四十年。未嘗一日廢。問。何以利人。葛指坐間腳踏子云。若此物置之不正。則蹙人足。予為正之。亦利人事也。又若人渴。予能飲以一杯水。亦利人事。惟隨事而利之。上自鄉相下至乞丐。皆可以行。唯在乎人而不廢耳。其子拜而退。葛后以高壽坐化而去。觀此則利人之事不可不勉。害人之事豈可為哉。所謂愛人利物之謂仁者。葛得之矣。葛兼修凈業。以是迴向。後有僧神遊凈土。見葛在焉。
施報說
儒家言施報。佛家佈施果報其實一也。佛言。欲得穀食。當勤耕種。欲得智慧。當勤學問。欲得長壽。當勤戒殺。欲得富貴。當勤佈施。有四。一曰財施。二曰法施。三曰無
【現代漢語翻譯】 現代漢語譯本：
這段話深刻地說明了其中的道理。修習西方凈土法門以求證悟的人，尤其應該重視習行。因此，這些道理不可不知。
葛守利人說
大觀年間，一位官員在京城市場買靴子。他看到一雙很大的靴子，正是他父親出殯時穿的。他詢問靴子的來歷，賣靴人回答說：『一位官員拿來修理。』官員問什麼時候來取，於是前往等候。果然看到他父親下馬，留下錢取走靴子。兒子拜見父親，父親沒有理睬，又騎馬離去。兒子追趕了二三里路，快要追不上了，就喊道：『我和父親生為父子，為什麼沒有一句話教導我？』他父親說：『學葛繁。』兒子問：『葛繁是什麼人？』父親說：『世間人。』於是他四處打聽葛繁的住處。當時葛繁是鎮江太守，兒子就去拜見他，說明了緣由，並且問道：『葛公為什麼如此被幽冥看重？』葛繁回答說：『我最初每天做一件利益他人的事，然後做兩件，再然後做三件，甚至做到十件。至今四十年，未曾有一天荒廢。』兒子問：『如何利益他人？』葛繁指著座位間的腳踏說：『如果這東西放得不正，就會硌到人的腳，我把它擺正，也是利益他人的事。』又說：『如果有人口渴，我能給他一杯水喝，也是利益他人的事。』只是隨著遇到的事情而利益他人，上至鄉紳，下至乞丐，都可以去做，關鍵在於人是否堅持去做。』兒子拜謝後退下。葛繁後來高壽而坐化離世。由此看來，利益他人的事不可不勉力去做，危害他人的事怎麼可以去做呢？所謂『愛人利物』就叫做仁，葛繁做到了。葛繁兼修凈土法門，以此功德迴向，後來有僧人神遊凈土，見到葛繁在那裡。
施報說
儒家講施與報，佛家講佈施果報，其實是一個道理。佛說：『想要獲得糧食，應當勤奮耕種；想要獲得智慧，應當勤奮學習；想要獲得長壽，應當勤奮戒殺；想要獲得富貴，應當勤奮佈施。』佈施有四種：一是財施（giving of wealth），二是法施（giving of teachings），三是無
【English Translation】 English version:
This deeply implies a profound meaning. Those who cultivate the Western Pure Land path to attain enlightenment should especially value practice. Therefore, these principles must be understood.
The Story of Ge Shou Liren
During the Daguan era, an official bought boots in the capital city market. He saw a pair of very large boots, which were the ones his father wore during his funeral. He asked about the origin of the boots, and the seller replied, 'An official brought them in for repair.' The official asked when he would come to pick them up, so he went to wait. Indeed, he saw his father dismount, leave money, and take the boots. The son bowed to his father, but the father ignored him and rode away. The son chased after him for two or three miles, almost unable to catch up, and shouted, 'I am your son, yet you have no words to teach me?' His father said, 'Learn from Ge Fan.' The son asked, 'Who is Ge Fan?' The father said, 'A person in this world.' So he inquired everywhere about Ge Fan's whereabouts. At that time, Ge Fan was the prefect of Zhenjiang. The son went to see him, explained the situation, and asked, 'Why is Lord Ge so highly regarded in the underworld?' Ge Fan replied, 'Initially, I did one thing to benefit others each day, then two, then three, and even up to ten. For forty years, I have never neglected this for a single day.' The son asked, 'How do you benefit others?' Ge Fan pointed to a footstool in the room and said, 'If this is placed improperly, it will hurt people's feet. I straighten it, and that is also benefiting others.' He also said, 'If someone is thirsty, and I can give them a cup of water to drink, that is also benefiting others.' Just benefit others according to the circumstances, from the village elders to the beggars, all can do it. The key is whether a person persists in doing it.' The son bowed and withdrew. Later, Ge Fan passed away peacefully at an old age. From this, we can see that we must strive to do things that benefit others, and how can we do things that harm others? What is called 'loving people and benefiting things' is called benevolence, and Ge Fan achieved it. Ge Fan also cultivated the Pure Land path, dedicating the merit from this practice. Later, a monk traveled to the Pure Land in spirit and saw Ge Fan there.
The Discourse on Giving and Retribution
Confucianism speaks of giving and retribution, and Buddhism speaks of giving and karmic results, which are actually the same principle. The Buddha said, 'If you want to obtain grain, you should diligently cultivate the fields; if you want to obtain wisdom, you should diligently study; if you want to obtain longevity, you should diligently abstain from killing; if you want to obtain wealth and nobility, you should diligently give alms.' There are four types of giving: first, caishi (財施) (giving of wealth), second, fashi (法施) (giving of teachings), third, wu
畏施。四曰心施。財施者。以財惠人。法施者。以善道教人。無畏施者。謂人及眾生當恐懼時。吾安慰之使無畏。或教以脫離恐懼。使之無畏。心施者。力雖不能濟物。常存濟物之心。佛以孝養父母亦為佈施。是凡施於外者皆為佈施。故為下而忠勤事上。為長而仁慈安眾。為師而謹于教導。為友而誠于琢磨。一言一話之間必期有益。一動一止之際必欲無傷。種種方便利物。勿使有所損害。皆佈施也。所為如此。存心又如此。後世豈得不獲富貴之報。古語云。人人知道有來年。家家盡種來年穀。人人知道有來生。何不修取來生福。是今生所受之福乃前世所修者。猶今歲所食之谷乃前歲所種者。人不能朝種穀而暮食。猶不能旋修福而即受。所以谷必半歲。福必隔世也。孔子謂。貨惡其棄于地。不必藏於己。力惡其不出于身。不必為己。老子謂。既以為人。己愈有。既以與人。己愈多。皆佈施之謂。曾子謂。出乎爾者反乎爾。老子云。天道好還。皆果報之謂。是儒道二教皆言施報。但不言隔世爾。所謂愛人者人常愛之。敬人者人常敬之。災人者人必反災之。皆現世之施報也。知是以修凈土滋培善根多矣。
至人延年說
予嘗聞。至人云。人生衣食財祿陰司皆有定數。若儉約不貪則可延壽。奢侈過求受盡則終。譬
【現代漢語翻譯】 現代漢語譯本：畏施（Vaya-dana，無畏佈施）。四曰心施（Citta-dana，心佈施）。財施者，以財物恩惠於人。法施者，以善良的道理教導人。無畏施者，是指當人及眾生感到恐懼的時候，我安慰他們使他們沒有畏懼，或者教導他們脫離恐懼，使他們無所畏懼。心施者，力量雖然不能夠幫助他人，但常常存有幫助他人的心。佛以孝順供養父母也作為佈施。凡是施予外在的都可稱為佈施。所以作為下屬要忠誠勤勉地侍奉上級，作為長輩要仁慈地安定大眾，作為老師要謹慎地教導，作為朋友要真誠地互相切磋。一言一語之間必定期望有益處，一舉一動之際必定希望沒有傷害。用種種方便來利益他人，不要使他人有所損害，這都是佈施。所作所為如此，存心又如此，後世怎麼會得不到富貴的報應呢？古語說，『人人都知道有來年，家家戶戶都種植來年的穀物。人人都知道有來生，為什麼不修取來生的福報呢？』今生所享受的福報是前世所修來的，就像今年所吃的穀物是去年所種的。人不能早上播種穀物而晚上就吃到，就像不能立刻修行福報而立刻就得到。所以穀物需要半年的時間，福報需要隔世才能得到。孔子說，『厭惡貨物被丟棄在地上，不必藏在自己家裡；盡力去做事，不必爲了自己。』老子說，『既是為別人，自己反而更擁有；既是給予別人，自己反而更多。』這都是說的佈施。曾子說，『從你那裡出去的，會返回到你那裡。』老子說，『天道好輪迴。』這都是說的果報。儒道兩家都講施與報應，只是不講隔世的報應罷了。所謂愛人的人，人們常常愛他；尊敬人的人，人們常常尊敬他；危害人的人，人們必定反過來危害他。這都是現世的施與報應。知道這些道理，用來修凈土，滋養善根就更多了。 至人延年說 我曾經聽至人說，人生的衣食財祿，陰間都有一定的數量。如果節儉不貪婪，就可以延長壽命；如果奢侈過度，享受殆盡，壽命就到頭了。比如...
【English Translation】 English version: Vaya-dana (Fearlessness-giving). Fourth is Citta-dana (Mind-giving). Material giving is to bestow wealth and favor upon others. Dharma giving is to teach people with virtuous principles. Fearlessness-giving refers to when people and sentient beings feel fear, I comfort them to make them fearless, or teach them to escape from fear, making them without fear. Mind-giving refers to, although one's strength may not be able to help others, one always harbors the intention to help others. The Buddha also considers filial piety and support of parents as giving. All that is given externally can be called giving. Therefore, as subordinates, one should serve superiors with loyalty and diligence; as elders, one should pacify the masses with benevolence; as teachers, one should teach with caution; as friends, one should sincerely learn from each other. Every word and every sentence must aim to be beneficial, and every action and every movement must aim to cause no harm. Use all kinds of convenient means to benefit others, and do not cause any harm to others. All of these are giving. If one acts in this way and maintains such a mindset, how can one not receive the reward of wealth and honor in future lives? An ancient saying goes, 'Everyone knows there is a next year, and every household plants grain for the next year. Everyone knows there is a next life, so why not cultivate blessings for the next life?' The blessings one enjoys in this life are cultivated from previous lives, just as the grain one eats this year is planted last year. One cannot sow grain in the morning and eat it in the evening, just as one cannot cultivate blessings immediately and receive them immediately. Therefore, grain requires half a year, and blessings require a lifetime to manifest. Confucius said, 'Hate to see goods discarded on the ground, but do not necessarily hoard them for oneself; hate to see strength not exerted, but do not necessarily do it for oneself.' Lao Tzu said, 'The more one does for others, the more one has; the more one gives to others, the more one gains.' These all refer to giving. Zengzi said, 'What comes out of you will return to you.' Lao Tzu said, 'The way of Heaven is to repay.' These all refer to karmic retribution. Both Confucianism and Taoism speak of giving and receiving, but they do not speak of retribution in future lives. The so-called 'Those who love others are often loved by others; those who respect others are often respected by others; those who harm others will surely be harmed in return.' These are all present-life giving and receiving. Knowing these principles, using them to cultivate Pure Land, and nourishing good roots will be even more beneficial. The Saying on Extending Life by the Perfected Person I once heard a perfected person say that the amount of clothing, food, wealth, and fortune in a person's life is predetermined by the underworld. If one is frugal and not greedy, one can extend one's life; if one is extravagant and excessive, and exhausts one's fortune, one's life will end. For example...
如人有錢一千。日用一百則可十日。日用五十可二十日。若恣縱貪侈立見敗亡。則若一千之數一日用盡。可不畏哉。易稱。天地之數五十有五。所以成變化而行鬼神。是天地之大變化之妙鬼神之粵。猶不乖于數。況於人乎。或謂。人有廉儉而命促貪侈而壽長者何也。廉儉而命促者當生之數少也。若更貪侈則愈促矣。貪侈而壽長者當生之數多也。若更廉儉則愈長矣。且天地於人無私。何謂當生之數有多少乎。此皆前世所為耳。故曰。要知前世因。今生受者是。唯現世多為吉善則增福壽。故曰。神之聽之介爾景福。現世多為罪惡則減福壽。故曰。多行不義必自斃。且修凈土者。固不在福壽之多。然損福壽之事則是薄德耳。豈可不戒哉。增福壽之事則是厚德耳。豈可不勉哉。
食肉說
佛告大慧菩薩云。有無量因緣。不應食肉。我今為汝略說。謂一切眾生從本以來。展轉因緣常為六親以親想。故不應食肉。不凈氣分所生長。故不應食肉。眾生聞氣悉皆恐怖。故不應食肉。令修行者不慈殺。故不應食肉。凡愚所嗜臭穢不凈無善名稱。故不應食肉。令諸咒術不成就。故不應食肉。以殺生者見形起識深味著。故不應食肉。彼食肉者諸天所棄。故不應食肉。令口氣臭。故不應食肉。多惡夢。故不應食肉。空閑林中虎狼聞
【現代漢語翻譯】 現代漢語譯本： 譬如一個人有一千塊錢，每天用一百塊，可以用十天；每天用五十塊，可以用二十天。如果放縱貪婪奢侈，立刻就會敗亡。如果把一千塊錢一天用完，難道不可怕嗎？《易經》說：『天地的數是五十有五，所以能成就變化，執行鬼神。』這是天地的大變化的奧妙，鬼神的執行，尚且不違背數。何況是人呢？有人問：『有的人廉潔節儉卻短命，有的人貪婪奢侈卻長壽，這是為什麼呢？』廉潔節儉卻短命的人，是命中註定的壽命少。如果更加貪婪奢侈，就會更加短命。貪婪奢侈卻長壽的人，是命中註定的壽命多。如果更加廉潔節儉，就會更加長壽。而且天地對於人沒有私心，怎麼說命中註定的壽命有多少呢？這都是前世所作所為造成的。所以說：『想要知道前世的因，看今生所受的就是了。』只有現世多做吉祥善良的事情，才能增加福壽。所以說：『神聽到你的祈禱，就會給你大的幸福。』現世多做罪惡的事情，就會減少福壽。所以說：『壞事做得多，一定會自取滅亡。』而且修凈土的人，固然不在於福壽的多少，然而損害福壽的事情就是薄德。怎麼可以不戒惕呢？增加福壽的事情就是厚德。怎麼可以不勉力去做呢？ 食肉說 佛（Buddha）告訴大慧菩薩（Mahamati Bodhisattva）說：『有無量因緣，不應該吃肉。我現在為你簡略地說說。因為一切眾生從根本以來，輾轉因緣常常是六親，應該以親人的想法對待他們，所以不應該吃肉。肉是不乾淨的氣息所生長的，所以不應該吃肉。眾生聞到肉的氣味都會感到恐怖，所以不應該吃肉。吃肉會使修行人不慈悲而殺生，所以不應該吃肉。凡夫愚人喜歡吃臭穢不乾淨的肉，沒有好的名聲，所以不應該吃肉。吃肉會使各種咒術不能成就，所以不應該吃肉。因為殺生的人看到動物的形狀就生起分別心，深深地貪著肉的味道，所以不應該吃肉。那些吃肉的人會被諸天所拋棄，所以不應該吃肉。吃肉會使口氣變得臭，所以不應該吃肉。吃肉會使人多做惡夢，所以不應該吃肉。在空閑的樹林中，老虎和狼聞到肉味』
【English Translation】 English version: It is like a person who has a thousand coins. If they spend a hundred coins a day, they can last for ten days. If they spend fifty coins a day, they can last for twenty days. If they are indulgent, greedy, and extravagant, they will immediately perish. If they spend all thousand coins in one day, is that not frightening? The Book of Changes says, 'The numbers of Heaven and Earth are fifty-five, so they can accomplish changes and govern spirits.' This is the great mystery of the changes of Heaven and Earth, and the workings of spirits, which still do not deviate from numbers. How much more so for humans? Someone asks, 'Why are some people frugal and short-lived, while others are greedy and extravagant yet live long?' Those who are frugal and short-lived have a small number of years destined for them. If they are even more greedy and extravagant, they will be even shorter-lived. Those who are greedy and extravagant yet live long have a large number of years destined for them. If they are even more frugal, they will live even longer. Moreover, Heaven and Earth have no selfishness towards humans. How can it be said that the number of years destined for them is more or less? These are all caused by the actions of previous lives. Therefore, it is said, 'If you want to know the cause of your previous life, look at what you are receiving in this life.' Only by doing auspicious and virtuous deeds in this life can you increase your blessings and longevity. Therefore, it is said, 'The gods hear your prayers and will give you great happiness.' By doing evil deeds in this life, you will decrease your blessings and longevity. Therefore, it is said, 'Those who do many unrighteous things will surely bring about their own destruction.' Moreover, those who cultivate Pure Land, while not focused on the amount of blessings and longevity, should be aware that actions that diminish blessings and longevity are signs of meager virtue. How can one not be cautious? Actions that increase blessings and longevity are signs of abundant virtue. How can one not strive to do them? On Eating Meat The Buddha (Buddha) told Mahamati Bodhisattva (Mahamati Bodhisattva), 'There are countless reasons why one should not eat meat. I will now briefly explain them to you. Because all sentient beings from the beginning have been related to each other through countless cycles of rebirth, often as one's six kinds of relatives, one should regard them as relatives and therefore should not eat meat. Meat is produced from impure substances, therefore one should not eat meat. All sentient beings are terrified by the smell of meat, therefore one should not eat meat. Eating meat causes practitioners to be uncompassionate and to kill, therefore one should not eat meat. Foolish and ignorant people like to eat smelly and unclean meat, which has no good reputation, therefore one should not eat meat. Eating meat prevents various mantras from being accomplished, therefore one should not eat meat. Because those who kill living beings develop discrimination upon seeing the form of animals and deeply crave the taste of meat, therefore one should not eat meat. Those who eat meat are abandoned by the gods, therefore one should not eat meat. Eating meat makes one's breath smell bad, therefore one should not eat meat. Eating meat causes one to have many nightmares, therefore one should not eat meat. In secluded forests, tigers and wolves smell meat'
香。故不應食肉。令人飲食無節量。故不應食肉。令修行者不生厭離。不應食肉。我常說言。凡所飲食。作食子肉想。作服藥想。不應食肉。聽食肉者。無有是處。大慧。凡諸殺者。為財利故殺生屠販。彼諸愚癡食肉眾生。以錢為網而捕諸肉。彼殺生者。若以財物。若以釣網。取彼空行水陸眾生。種種殺害。屠販求利。大慧。亦無不教不求不想而有魚肉。以是義故不應食肉。佛復說偈略云。為利殺眾生。以財網諸肉。二俱是惡業。死墮叫呼獄。若無教想求。則無三凈肉。彼非無因有。是故不應食。酒肉蔥韭蒜。悉為聖道障。食肉無慈悲。永背正解脫。及違聖表相。是故不應食。眾生肉本非所食之物。以耳聞目見慣熟。不知其非。如能斷肉。固為上也。如不能斷。且食三凈肉而減省食。若兼味且去其一。如兩餐皆肉。且一餐以素。人生祿料有數。若此自可延壽。如早晨食素。其利甚多。一省業緣。二可清凈。三不妨善業。四至晚食葷時。不至厭此而欲彼。如此自可延壽。若以食素為難。宜以食葷之費為素食。則易行而可持久。若縱口腹之慾。亦無了期。語曰。世上欲無刀兵劫。須是眾生不食肉。斯言可不畏哉。不免食三凈肉者。次日可為所食之肉眾生。念西方四聖號並真言。以資薦往生。庶幾可釋冤滅罪。據閻羅王告鄭
【現代漢語翻譯】 現代漢語譯本：因為肉食會產生腥臭氣味，所以不應該吃肉。因為肉食會使人飲食沒有節制，所以不應該吃肉。因為肉食會使修行者不生起厭離心，所以不應該吃肉。我常常說，凡是所吃的食物，都要把它當作是吃自己孩子的肉一樣，當作是服藥一樣，所以不應該吃肉。聽任人們吃肉，是沒有這樣的道理的。大慧（Mahamati），所有殺生的人，都是爲了財利而殺生屠宰販賣。那些愚癡的吃肉眾生，用金錢作為網來捕捉各種肉類。那些殺生的人，或者用財物，或者用釣網，捕捉那些在空中飛行、水中游動、陸地上行走的眾生，用各種方法殺害他們，屠宰販賣以求取利益。大慧，也沒有不經過教唆、不經過需求、不經過想像而自然產生的魚肉。因為這個緣故，不應該吃肉。佛陀又說了偈語，簡略地說：爲了利益而殺害眾生，用金錢來購買各種肉類，這兩種行為都是惡業，死後會墮入叫喚地獄。如果沒有教唆、沒有需求、沒有想像，就不會有三凈肉（trikotika-parisuddha-mamsa）。它們不是沒有原因就產生的，所以不應該吃肉。酒、肉、蔥、韭、蒜，都是修習聖道的障礙。吃肉的人沒有慈悲心，永遠背離真正的解脫，也違背了聖人的表相，所以不應該吃肉。眾生的肉本來就不是應該吃的食物，因為耳朵聽多了、眼睛看多了、習慣了，就不知道它是不對的。如果能夠斷除肉食，當然是最好的。如果不能斷除，就先吃三凈肉，並且減少食用的量。如果同時喜歡兩種肉的味道，就去掉其中一種。如果兩餐都吃肉，就先改成一餐吃素。人生所享用的俸祿是有定數的，如果這樣做，自然可以延長壽命。如果早晨吃素，好處很多：一是減少業緣，二是使身心清凈，三是不妨礙行善，四是到了晚上吃葷的時候，不會因為厭倦素食而想吃肉。這樣自然可以延長壽命。如果覺得吃素很困難，可以把吃葷的費用用來吃素，這樣就容易實行而且可以持久。如果放縱口腹的慾望，也是沒有止境的。俗話說：『世上想要沒有刀兵劫難，必須是眾生不吃肉。』這句話難道不值得我們警惕嗎？如果無法避免吃三凈肉，可以在第二天為所吃的肉類眾生，唸誦西方四聖（Amitabha，Avalokitesvara，Mahasthamaprapta，and Guan Shi Yin）的名號和真言，用來資助它們往生，或許可以化解冤仇，消除罪業。根據閻羅王（Yama）告訴鄭（Zheng）某的說法。 English version: Because eating meat produces a foul odor, one should not eat meat. Because eating meat causes people to eat without moderation, one should not eat meat. Because eating meat prevents practitioners from developing aversion and detachment, one should not eat meat. I often say that all food consumed should be regarded as eating one's own child's flesh, as taking medicine, so one should not eat meat. Allowing people to eat meat is unreasonable. Mahamati, all those who kill living beings do so for profit, slaughtering and selling them. Those foolish meat-eating beings use money as a net to catch various kinds of meat. Those who kill living beings, either with wealth or with nets, capture those beings that fly in the air, swim in the water, and walk on land, killing them in various ways, slaughtering and selling them for profit. Mahamati, there is also no fish or meat that arises without instigation, without demand, and without imagination. For this reason, one should not eat meat. The Buddha further spoke in verse, briefly saying: 'For the sake of profit, living beings are killed; with money, various meats are netted. Both of these are evil deeds; after death, one falls into the screaming hell.' If there is no instigation, no demand, and no imagination, then there is no trikotika-parisuddha-mamsa (threefold pure meat). They do not arise without cause, so one should not eat meat. Wine, meat, onions, leeks, and garlic are all obstacles to the path of enlightenment. Those who eat meat have no compassion, forever turning their backs on true liberation, and also violating the appearance of a sage, so one should not eat meat. The flesh of sentient beings is not something that should be eaten in the first place, but because one hears and sees it often and becomes accustomed to it, one does not know that it is wrong. If one can abstain from meat, that is of course the best. If one cannot abstain, then first eat trikotika-parisuddha-mamsa and reduce the amount eaten. If one likes the taste of two kinds of meat, then remove one of them. If one eats meat for both meals, then first change one meal to vegetarian. The amount of sustenance one enjoys in life is fixed, and if one does this, one can naturally prolong one's life. If one eats vegetarian in the morning, there are many benefits: first, it reduces karmic connections; second, it purifies the body and mind; third, it does not hinder good deeds; fourth, when it comes time to eat meat in the evening, one will not be tired of vegetarian food and desire meat. In this way, one can naturally prolong one's life. If one finds it difficult to eat vegetarian, one should use the money spent on meat to buy vegetarian food, which is easier to do and can be sustained. If one indulges in the desires of the mouth and stomach, there will be no end to it. As the saying goes: 'If the world wants to be free from the calamity of war, all beings must not eat meat.' Is this not a warning worthy of our attention? If one cannot avoid eating trikotika-parisuddha-mamsa, one can recite the names and mantras of the Four Western Saints (Amitabha, Avalokitesvara, Mahasthamaprapta, and Guan Shi Yin) on the following day for the living beings whose meat was eaten, to help them be reborn in the Pure Land, perhaps resolving grievances and eliminating sins. According to Yama's (閻羅王) account to Zheng (鄭)某.
【English Translation】 English version: Because eating meat produces a foul odor, one should not eat meat. Because eating meat causes people to eat without moderation, one should not eat meat. Because eating meat prevents practitioners from developing aversion and detachment, one should not eat meat. I often say that all food consumed should be regarded as eating one's own child's flesh, as taking medicine, so one should not eat meat. Allowing people to eat meat is unreasonable. Mahamati (大慧), all those who kill living beings do so for profit, slaughtering and selling them. Those foolish meat-eating beings use money as a net to catch various kinds of meat. Those who kill living beings, either with wealth or with nets, capture those beings that fly in the air, swim in the water, and walk on land, killing them in various ways, slaughtering and selling them for profit. Mahamati, there is also no fish or meat that arises without instigation, without demand, and without imagination. For this reason, one should not eat meat. The Buddha further spoke in verse, briefly saying: 'For the sake of profit, living beings are killed; with money, various meats are netted. Both of these are evil deeds; after death, one falls into the screaming hell.' If there is no instigation, no demand, and no imagination, then there is no trikotika-parisuddha-mamsa (三凈肉 - threefold pure meat). They do not arise without cause, so one should not eat meat. Wine, meat, onions, leeks, and garlic are all obstacles to the path of enlightenment. Those who eat meat have no compassion, forever turning their backs on true liberation, and also violating the appearance of a sage, so one should not eat meat. The flesh of sentient beings is not something that should be eaten in the first place, but because one hears and sees it often and becomes accustomed to it, one does not know that it is wrong. If one can abstain from meat, that is of course the best. If one cannot abstain, then first eat trikotika-parisuddha-mamsa and reduce the amount eaten. If one likes the taste of two kinds of meat, then remove one of them. If one eats meat for both meals, then first change one meal to vegetarian. The amount of sustenance one enjoys in life is fixed, and if one does this, one can naturally prolong one's life. If one eats vegetarian in the morning, there are many benefits: first, it reduces karmic connections; second, it purifies the body and mind; third, it does not hinder good deeds; fourth, when it comes time to eat meat in the evening, one will not be tired of vegetarian food and desire meat. In this way, one can naturally prolong one's life. If one finds it difficult to eat vegetarian, one should use the money spent on meat to buy vegetarian food, which is easier to do and can be sustained. If one indulges in the desires of the mouth and stomach, there will be no end to it. As the saying goes: 'If the world wants to be free from the calamity of war, all beings must not eat meat.' Is this not a warning worthy of our attention? If one cannot avoid eating trikotika-parisuddha-mamsa, one can recite the names and mantras of the Four Western Saints (西方四聖 - Amitabha, Avalokitesvara, Mahasthamaprapta, and Guan Shi Yin) on the following day for the living beings whose meat was eaten, to help them be reborn in the Pure Land, perhaps resolving grievances and eliminating sins. According to Yama's (閻羅王) account to Zheng (鄭)某.
鄰之言。則至誠念四聖號以追薦者。必得往生。詳載在第八卷。三凈肉。不見殺。不聞殺。不疑為己殺。及自死。鳥殘。為五凈肉。
戒殺盜淫說
楞嚴經佛謂。想愛女色。心結不離。故有淫慾。則諸世間父母子孫相生不絕。是等則以欲貪為本。貪愛血味。心滋不止故。有食肉則諸世間卵化濕胎隨力強弱遞相吞食。是等則以殺貪為本。以人養羊。羊死為人。人死為羊。食餘眾生亦復如是。死死生生互來相啖。惡業俱生窮未來際。若此則以盜貪為本。汝負我命。我還汝債。以是因緣。經百千劫常在生死。汝愛我心。我憐汝色。以是因緣。經百千劫常在纏縛。此殺盜淫三者為之根本。以是因緣。惡業果報相續不已。如西方凈土。受清凈身。不因淫慾而生。食清凈食。不因殺害而得友清凈人。不因染著而交。是皆脫去此等。然修上品者此等亦不可不知。
飲食男女說
飲食男女人之大欲存焉。制之若無。斯為聖人。節而不縱。可為賢人。縱而不節。可為下愚。蓋此二者皆造業之所。殺生以資口腹。非造罪而何。淫慾以喪天真。非造罪而何。況二者更相助發。因美飲食則血氣盛。血氣盛則淫慾多。淫慾多則反損血氣。血氣損則又賴飲食以滋補。是二者更相造罪也。若欲省口腹。必先節淫慾。若能節淫
【現代漢語翻譯】 現代漢語譯本： 有人說，如果至誠懇切地念誦四聖號（指佛、法、僧、戒四種聖號）來追薦亡者，亡者必定能夠往生。詳細記載在第八卷中。關於三凈肉：沒有親眼看見殺生，沒有聽到殺生的聲音，不懷疑是為自己而殺的，以及自然死亡的，被鳥獸吃剩下的，這五種肉被稱為五凈肉。
戒殺盜淫說
《楞嚴經》中佛說：如果心中想著愛戀女色，心結難以解開，就會產生淫慾。因此，世間的父母子孫才會生生不息。這些都是以欲貪為根本。如果貪愛血的味道，心中滋長不止，就會有吃肉的行為。因此，世間所有卵生、化生、濕生、胎生的眾生，都會憑藉自己的力量，弱肉強食，互相吞噬。這些都是以殺貪為根本。用人來餵養羊，羊死後又轉世為人，人死後又轉世為羊，吃其他眾生也是如此。死去生來，互相啖食，惡業一同產生，永無止境。如果這樣，就是以盜貪為根本。你欠我命，我還你債，因為這樣的因緣，經過百千劫，常常在生死輪迴中。你愛我的心，我憐你的色，因為這樣的因緣，經過百千劫，常常被纏縛。殺、盜、淫這三者是根本。因為這樣的因緣，惡業果報相續不斷。如果像西方凈土那樣，接受清凈的身體，不是因為淫慾而生；吃清凈的食物，不是因為殺害而得到；和清凈的人交往，不是因為染著而結合。這些都是脫離了這些惡業。然而，修上品的人，這些道理也不可不知。
飲食男女說
飲食和男女是人最大的慾望所在。如果能夠完全克制，那就是聖人。如果能夠節制而不放縱，可以成為賢人。如果放縱而不節制，那就是下愚之人。這兩種行為都是造業的根源。殺生來滿足口腹之慾，不是造罪是什麼？淫慾來喪失天真本性，不是造罪是什麼？何況這二者互相助長，因為美味的飲食，就會血氣旺盛；血氣旺盛，就會淫慾增多；淫慾增多，反而會損傷血氣；血氣損傷，又依賴飲食來滋補。這二者是互相造罪的。如果想要減少口腹之慾，必須先節制淫慾。如果能夠節制淫
【English Translation】 English version: It is said that if one sincerely recites the Four Noble Titles (referring to Buddha, Dharma, Sangha, and Precepts) to dedicate merit to the deceased, the deceased will surely be reborn in the Pure Land. This is detailed in Volume 8. Regarding the Three Pure Meats: not seeing the killing, not hearing the killing, not suspecting that it was killed for oneself, as well as naturally deceased meat and leftovers from birds and beasts, these five types of meat are called the Five Pure Meats.
On Abstaining from Killing, Stealing, and Lust
In the Surangama Sutra, the Buddha said: 'If the mind is attached to lustful thoughts of women, and the knot of attachment cannot be untied, then lust will arise. Therefore, parents, children, and grandchildren in the world are born endlessly. These are all rooted in the greed for desire. If one craves the taste of blood and the mind continues to crave it, then there will be the act of eating meat. Therefore, all sentient beings born from eggs, transformation, moisture, and wombs in the world will rely on their strength to prey on the weak and devour each other. These are all rooted in the greed for killing. Using humans to raise sheep, the sheep die and are reborn as humans, and humans die and are reborn as sheep, eating other sentient beings in the same way. Dying and being born, they devour each other, and evil karma arises together, without end. If this is the case, it is rooted in the greed for stealing. You owe me a life, and I repay you a debt. Because of this cause and condition, for hundreds of thousands of kalpas, one is constantly in the cycle of birth and death. You love my heart, and I pity your beauty. Because of this cause and condition, for hundreds of thousands of kalpas, one is constantly entangled. Killing, stealing, and lust are the roots of these. Because of these causes and conditions, the retribution of evil karma continues endlessly. If it is like the Western Pure Land, receiving a pure body, not born from lust; eating pure food, not obtained through killing; associating with pure people, not united through attachment. These are all free from these evil karmas. However, those who cultivate the highest level should also know these principles.'
On Food, Drink, and Sex
Food, drink, and sex are the greatest desires of humans. If one can completely restrain them, one is a sage. If one can restrain them without indulging, one can become a virtuous person. If one indulges without restraint, one is a foolish person. These two behaviors are the source of creating karma. Killing to satisfy the appetite, is it not creating sin? Losing one's true nature through lust, is it not creating sin? Moreover, these two reinforce each other. Because of delicious food, one's blood and energy become strong; when blood and energy are strong, lust increases; when lust increases, it damages blood and energy; when blood and energy are damaged, one relies on food to replenish them. These two are mutually creating sin. If one wants to reduce the desire for food, one must first restrain lust. If one can restrain lust,
欲。即可省口腹。此乃安身延年之道。若能節而絕之。則粗糲亦自美矣。若縱之則人生受用之數有限。限盡則早終也。慈覺禪師云。飲食於人日月長。精粗隨分塞饑瘡。才過三寸成何物。不用將心細校量。若能如是思省。自可省口腹矣。務實野夫云。皮包骨肉並尿糞。強作嬌嬈誑惑人。千古英雄皆坐此。百年同作一坑塵。若能如是思省。自可省淫慾矣。果了得此二者在生何由有疾病夭折。身後何由有地獄畜生。雖不免此。而修凈土亦脫去輪迴。然修上品者不可不戒此。
貪折前程說
有官員二人。求夢于京師二相廟中。以問前程。其夜一人夢見有人持簿一扇。揭開版云。此汝同來之官人前程也。視之。乃自小官排至宰相。仍有句之者。其官員問云。句之者何也。持簿者答云。此官人愛財。世間不義取一頃。此間句一頃。若急改過。尚可作監司。其人聞之。更不敢妄取財。其後果至監司。又何仙姑在世間。有一主簿。家忽有天書降。為不識字畫。乃往見仙姑問之。仙姑設香案。拜而後看。看畢微笑。主簿云。持來拜問。何故乃笑。仙姑云。天書言。主簿受金十兩。折祿五年。以此觀之。不義之財誠可畏也。移是心於凈土。其熟善緣多矣。
福慧說
人不可不兼修福慧。種種利物。常行方便。作
【現代漢語翻譯】 現代漢語譯本： 慾望，如果能夠節省口腹之慾，就能安身延年。如果能夠節制甚至斷絕，那麼粗糧淡飯也會覺得美味。如果放縱慾望，那麼人生可以享受的福分是有限的，福分耗盡就會早死。慈覺禪師說：『飲食對於人來說，日復一日增長，粗糧細糧隨緣分用來填飽肚子。才經過三寸咽喉，又成了什麼東西呢？不用費心思去仔細衡量。』如果能夠這樣思考反省，自然可以節省口腹之慾。務實野夫說：『皮囊包裹著骨肉和尿糞，卻要勉強裝出嬌媚的樣子來迷惑人。千古英雄都栽在這上面，百年之後一同化為一坑塵土。』如果能夠這樣思考反省，自然可以節省淫慾。如果真正了悟了這兩點，活著的時候怎麼會有疾病夭折，死後又怎麼會有地獄畜生？即使不能完全避免這些，但如果修習凈土法門，也能脫離輪迴。然而，修習上品往生的人，不可不戒除這些。 貪折前程說 有兩位官員，在京城的二相廟中求夢，以詢問自己的前程。當天晚上，其中一人夢見有人拿著一本冊子，翻開一頁說：『這是你一同前來的官員的前程。』他看去，是從小官一直升到宰相，但上面卻有勾劃的痕跡。這位官員問道：『勾劃是什麼意思？』拿冊子的人回答說：『這位官員貪愛錢財，在世間不義地獲取一頃田地，這裡就勾掉一頃。如果能儘快改正過錯，還可以做監司。』這人聽了，再也不敢胡亂取財，後來果然做到了監司。還有何仙姑在世間的時候，有一位主簿，家中忽然降臨天書，因為不識字，就去見仙姑請教。仙姑設立香案，拜過後才看，看完后微笑。主簿說：『我拿來拜問，你為什麼笑？』仙姑說：『天書上說，主簿接受了十兩金子，折損了五年的俸祿。』由此看來，不義之財真是可怕啊。把這種心思轉移到凈土法門上，那麼成熟的善緣就更多了。 福慧說 人不可不兼修福慧。多多利益眾生，經常行方便之法，做...
【English Translation】 English version: Desire. If one can economize on the desires of the mouth and stomach, one can secure the body and prolong life. If one can restrain and even eliminate them, then even coarse food will taste delicious. If one indulges in desires, then the amount of enjoyment in life is limited, and when the limit is reached, one will die early. Chan Master Cijue said: 'Food and drink for people increase day by day. Coarse or fine, according to one's lot, use it to fill the hungry sore. Once it passes the three-inch throat, what does it become? No need to carefully measure it with the mind.' If one can reflect in this way, one can naturally economize on the desires of the mouth and stomach. The pragmatic hermit Wushi said: 'A skin bag containing bones, flesh, urine, and feces, yet forced to feign charm to deceive people. Throughout the ages, heroes have all fallen because of this, and after a hundred years, they all become dust in the same pit.' If one can reflect in this way, one can naturally economize on lust. If one truly understands these two points, how can there be illness and premature death in life, and how can there be hell and animal realms after death? Even if one cannot completely avoid these, if one cultivates the Pure Land path, one can escape reincarnation. However, those who cultivate for upper-grade rebirth must abstain from these. A Tale of Greed Shortening One's Future There were two officials who sought a dream at the Erxiang Temple (Temple of Two Prime Ministers) in the capital to inquire about their future prospects. That night, one of them dreamed that someone was holding a booklet, opened a page and said: 'This is the future of the official who came with you.' He looked and saw that it went from a minor official all the way to prime minister, but there were marks crossing out some parts. The official asked: 'What do the marks mean?' The person holding the booklet replied: 'This official loves money. In the world, he unjustly acquired one qing (a unit of land measurement) of land, so one qing is crossed out here. If he quickly corrects his mistakes, he can still become a supervisor.' Upon hearing this, the man dared not take wealth indiscriminately again, and later he indeed became a supervisor. Furthermore, when the immortal He Xiangu (Immortal Woman He) was in the world, there was a registrar whose home suddenly received a heavenly book. Because he could not read the writing, he went to see the immortal to ask about it. The immortal set up an incense table, bowed, and then looked at it. After looking at it, she smiled. The registrar said: 'I brought it to ask you after bowing, why are you smiling?' The immortal said: 'The heavenly book says that the registrar accepted ten taels (a unit of weight) of gold, reducing his salary by five years.' From this, it can be seen that unjust wealth is truly frightening. Transfer this mind to the Pure Land path, and there will be even more mature good karmic connections. A Discourse on Fortune and Wisdom People must cultivate both fortune and wisdom. Benefit all beings in various ways, constantly practice expedient means, and do...
一切善。戒一切惡。所謂修福也。知因果識罪福。觀釋氏書內明性理。觀儒家書外明世道。所謂修慧也。修福得富貴。修慧得明瞭。修慧不修福。明瞭而窮困。修福不修慧。富貴而愚癡。福慧若兼修。富貴而明瞭。二者皆不修。愚癡而窮困。佛以福慧兼修故謂之兩足尊。謂福慧兩足也。昔有二人同修行。一人專修福。一人專修慧。經數世后。專修福者因受福而作惡墮于象中。以有餘福。人乘之以戰。有勝敵之功。國王賜以瓔珞。其專修慧者得阿羅漢果。以不曾修福故。為僧而乞食。多不得之。故偈云。修福不修慧。像身掛瓔珞。修慧不修福。羅漢應供薄。此福慧所以不可不兼修也。必不得已。寧使慧勝於福。莫令福勝於慧。若慧勝於福。則知罪福而戒慎。故無墜墮。若福勝於慧。則因受福而作惡。故有墜墮。楞伽經云。受現在樂種未來苦是也。偈云。兼修福與慧。又復念阿彌。九品蓮花里。第一更何疑。齋戒明瞭人修者必上品上生故也。又偈云。雖修福與慧。不知念阿彌。未得阿羅漢。輪迴無了時。在此世界修行得阿羅漢果。方脫輪迴故也。
習慈說
觀世音菩薩謂。萬善皆生於慈。老子言三寶。以慈為首。儒家言五常。先之以仁。其意皆同。人有多嗔怒者。蓋不思此意。未言害物造業。先自損氣傷和人
【現代漢語翻譯】 現代漢語譯本 一切止惡行善，就叫做修福。瞭解因果，明白罪與福的道理。閱讀佛家的書籍，可以明白內在的性理；閱讀儒家的書籍，可以明白外在的處世之道。這就叫做修慧。修福可以得到富貴，修慧可以得到明智。只修慧不修福，就會明智卻貧困；只修福不修慧，就會富貴卻愚癡。如果福慧雙修，就能富貴又明智。如果兩者都不修，就會愚癡又貧困。佛陀因為福慧雙修，所以被稱為『兩足尊』，意思是福慧都圓滿具足。過去有兩個人一起修行，一個人專修福，一個人專修慧。經過幾世之後，專修福的人因為享受福報而作惡，墮落為大象，但因為還有剩餘的福報，所以被人騎著去打仗，立下了戰勝敵人的功勞，國王賞賜它瓔珞（一種裝飾品）。而專修慧的人得到了阿羅漢果（佛教修行的一種果位），因為不曾修福，所以作為僧人去乞食，卻常常得不到食物。所以偈語說：『修福不修慧，像身掛瓔珞；修慧不修福，羅漢應供薄。』這就是福慧不可不兼修的原因。如果實在不得已，寧可讓慧勝過福，也不要讓福勝過慧。如果慧勝過福，就能知曉罪福而謹慎戒懼，所以不會墮落。如果福勝過慧，就會因為享受福報而作惡，所以會有墮落。《楞伽經》（佛教經典）說：『享受現在的快樂，種下未來的痛苦』就是這個道理。偈語說：『兼修福與慧，又復念阿彌（阿彌陀佛），九品蓮花里，第一更何疑。』齋戒清凈明白的人修行，必定能上品上生（往生到極樂世界）。又有偈語說：『雖修福與慧，不知念阿彌，未得阿羅漢，輪迴無了時。』在這個世界修行得到阿羅漢果，才能脫離輪迴。
習慈說
觀世音菩薩（佛教菩薩名）說，一切善都產生於慈悲。老子所說的三寶，以慈悲為首。儒家所說的五常，以仁為先。他們的意思都是一樣的。人如果常常嗔怒，就是沒有思考過這些道理。還沒說到危害他人造下罪業，就已經先自己損傷了元氣，破壞了和氣。
【English Translation】 English version To abstain from all evil and practice all good is called cultivating merit (Fu). Understanding cause and effect, and recognizing the principles of sin and merit. Reading Buddhist books can clarify the inner nature; reading Confucian books can clarify the ways of the world. This is called cultivating wisdom (Hui). Cultivating merit leads to wealth and honor; cultivating wisdom leads to clarity. Cultivating wisdom without cultivating merit leads to clarity but poverty; cultivating merit without cultivating wisdom leads to wealth and honor but ignorance. If both merit and wisdom are cultivated, one will be both wealthy and wise. If neither is cultivated, one will be both ignorant and poor. The Buddha is called the 'Two-Footed Honored One' because he cultivated both merit and wisdom, meaning that both are complete and sufficient. In the past, there were two people who practiced together, one specializing in cultivating merit and the other specializing in cultivating wisdom. After several lifetimes, the one who specialized in cultivating merit fell into the form of an elephant due to enjoying blessings and committing evil, but because there was still remaining merit, people rode it to fight battles, and it made meritorious contributions in defeating the enemy. The king rewarded it with necklaces (Yingluo, a kind of ornament). The one who specialized in cultivating wisdom attained the Arhat fruit (a state of Buddhist practice), but because he had not cultivated merit, he begged for food as a monk but often did not receive it. Therefore, the verse says: 'Cultivating merit without cultivating wisdom, the elephant's body wears necklaces; cultivating wisdom without cultivating merit, the Arhat's offerings are meager.' This is why merit and wisdom must be cultivated together. If it is absolutely necessary, it is better to have wisdom surpass merit than to have merit surpass wisdom. If wisdom surpasses merit, one will know sin and merit and be cautious and fearful, so there will be no fall. If merit surpasses wisdom, one will commit evil due to enjoying blessings, so there will be a fall. The Lankavatara Sutra (a Buddhist scripture) says: 'Enjoying present happiness sows the seeds of future suffering.' The verse says: 'Cultivate both merit and wisdom, and also recite Amitabha (Amituofo), in the nine grades of lotus flowers, what further doubt is there in the first grade?' Those who are pure and clear in their precepts and understanding will surely be reborn in the upper grades (in the Pure Land). Another verse says: 'Although cultivating merit and wisdom, not knowing to recite Amitabha, not attaining the Arhat fruit, the cycle of reincarnation has no end.' Only by attaining the Arhat fruit in this world can one escape reincarnation.
Xi Ci Says
Avalokiteshvara Bodhisattva (a Buddhist Bodhisattva) said that all good arises from compassion. Lao Tzu's Three Treasures begin with compassion. The Confucian Five Constants begin with benevolence. Their meanings are all the same. People who are often angry have not thought about these principles. Before even harming others and creating karma, they have already damaged their own vitality and disrupted harmony.
若能到慈仁之境。方知嗔怒不佳。當其在嗔怒中。則不自知其苦。正如行荊棘中趍一大廈安居之所也。方其矯宿性之嗔怒。如行荊棘中。及習成慈仁。則如入大廈安居矣。此不可以言盡。但當嗔怒時。習之久久自有可喜。釋道二教固已戒嗔。儒家亦然。桓魋欲害孔子。孔子曷嘗嗔乎。臧倉毀隔孟子。孟子曷嘗嗔乎。韓信不報胯下之辱。安國不怨溺灰之言。此皆為可師法。況凡待貧下御仆妾詆忤己者。易致嗔怒。尤當戒謹。蓋彼亦人也。但以薄福而事我。豈可恣其情性而造惡業哉。究而言之。慈和者于自己大得便宜。藏經云。今生見歡喜者。前世見人歡喜故。此慈和之所致也。修凈土者烏可不以是為心哉。如一切眾生為大罪惡。亦勿生嗔以污吾清冷之心。念彼以愚癡故爾。使有智慧。必不為此。當生憐憫其愚癡之心。故曾子曰。如得其情。則哀矜而勿喜。如是以修凈土。其圓熟善根甚矣。
為君子說
人皆可以為君子。而不肯為君子。不須為小人。而必欲為小人。若誠信恭敬。若溫和方正。若推賢揚善。若隨宜利物。凡此之類皆君子之事也。為之亦不難者。人不肯為何哉。若欺詐傲慢。若粗暴諂曲。若說短揚惡。若縱意害物。凡此之類皆小人之事也。為之又何利益。人必為之何哉。為君子則人喜之。神祐之
【現代漢語翻譯】 現代漢語譯本： 若能達到慈悲仁愛的境界，才能真正明白嗔怒是不好的。當人處於嗔怒之中時，自己並不能意識到其中的痛苦，這就像行走在荊棘叢中，卻渴望到達寬敞的大廈安居一樣。當人努力克服天性中的嗔怒時，就如同行走在荊棘叢中；而當人培養成慈悲仁愛的品性，就如同進入寬敞的大廈安居一樣。這其中的道理無法用言語完全表達，但當嗔怒生起時，只要長期堅持修習慈悲，自然會有令人欣喜的改變。佛教和道教都告誡人們要戒除嗔怒，儒家也是如此。桓魋想要加害孔子，孔子何曾嗔怒過？臧倉詆譭孟子，孟子何曾嗔怒過？韓信不報胯下之辱，晏嬰不怨被揚灰的戲言。這些都是可以傚法的榜樣。更何況，對於那些侍奉自己的貧苦下人或婢女，他們稍有冒犯，就容易引起嗔怒，更應當謹慎戒除。因為他們也是人啊，只是因為福報淺薄才來侍奉我，怎麼可以放縱自己的情緒而造下惡業呢？歸根結底，慈悲祥和的人對自己有很大的好處。《藏經》上說：『今生能見到歡喜的人，是因為前世常常讓人歡喜。』這就是慈悲祥和所帶來的結果。修習凈土的人怎麼可以不把慈悲祥和放在心上呢？即使一切眾生犯下滔天罪惡，也不要因此生起嗔恨，以玷污自己清凈的心。應當想到他們是因為愚癡才會這樣做，如果他們有智慧，一定不會這樣做。應當憐憫他們的愚癡之心。所以曾子說：『如果瞭解了他的實情，就應該同情憐憫他，而不要幸災樂禍。』如果這樣來修習凈土，那麼圓滿成熟的善根就非常深厚了。
為君子說
每個人都可以成為君子，只是不願意成為君子；本來不必成為小人，卻一定要成為小人。如果能夠做到誠信恭敬，如果能夠做到溫和方正，如果能夠做到推舉賢才、讚揚善行，如果能夠做到隨順時宜、利益他人，凡是這些都是君子應該做的事情，而且做起來並不難，人們為什麼不願意去做呢？如果總是欺詐傲慢，如果總是粗暴諂媚，如果總是說人短處、宣揚人惡行，如果總是放縱私慾、危害他人，凡是這些都是小人應該做的事情，而且做了又有什麼好處呢？人們為什麼一定要去做呢？成為君子，人們就會喜歡你，神靈也會保佑你。
【English Translation】 English version: If one can reach the realm of compassion and benevolence, then one truly understands that anger is not good. When one is in a state of anger, one does not realize the suffering within, just like walking through thorns while longing to reach a spacious mansion for dwelling. When one strives to overcome the inherent anger in one's nature, it is like walking through thorns; but when one cultivates the qualities of compassion and benevolence, it is like entering a spacious mansion for dwelling. The principle here cannot be fully expressed in words, but when anger arises, as long as one persists in cultivating compassion, there will naturally be delightful changes. Both Buddhism and Taoism admonish people to abstain from anger, and Confucianism does the same. When Huan Tui (a high-ranking official of the State of Song) wanted to harm Confucius (Kongzi), did Confucius ever become angry? When Zang Cang (an official of the State of Zou) slandered Mencius (Mengzi), did Mencius ever become angry? Han Xin (a famous general in early Han dynasty) did not retaliate for the humiliation of crawling between someone's legs, and An Guo (Yan Ying, a prime minister of the State of Qi in the Spring and Autumn period) did not resent the jest of being covered in ashes. These are all examples worthy of emulation. Moreover, it is easy to become angry with the poor servants or maids who serve oneself when they slightly offend, so one should be especially cautious and refrain from anger. Because they are also human beings, it is only because of their meager blessings that they serve me. How can I indulge my emotions and create evil karma? In the final analysis, a compassionate and harmonious person benefits greatly. The Sutra says: 'Those who see joy in this life are because they made others happy in their previous lives.' This is the result of compassion and harmony. How can those who cultivate Pure Land not keep compassion and harmony in mind? Even if all sentient beings commit heinous sins, do not become angry and defile your pure and serene heart. One should think that they do so because of their ignorance. If they had wisdom, they would not do so. One should have compassion for their ignorance. Therefore, Zengzi (a disciple of Confucius) said: 'If you understand their true situation, you should sympathize and pity them, and not gloat over their misfortune.' If one cultivates Pure Land in this way, then the complete and mature roots of goodness will be very profound.
On Being a Gentleman
Everyone can become a gentleman, but they are unwilling to become a gentleman; originally, there is no need to become a petty person, but they insist on becoming a petty person. If one can be sincere and respectful, if one can be gentle and upright, if one can promote the virtuous and praise the good, if one can benefit others according to the circumstances, all these are things that a gentleman should do, and they are not difficult to do. Why are people unwilling to do them? If one is always deceitful and arrogant, if one is always rude and flattering, if one is always talking about people's shortcomings and publicizing their evil deeds, if one is always indulging in selfish desires and harming others, all these are things that a petty person should do, and what benefit is there in doing them? Why do people insist on doing them? If you become a gentleman, people will like you, and the gods will bless you.
。禍患不生。福祿可永。所得多矣。雖有時而失命也。非因君子而失。使不為君子亦失矣。命有定分故也。為小人則人怨之。神怒之。禍患將至。福壽以促。所失多矣。雖有時而得命也。非因為小人而得。使不為小人亦得矣。命有定分故也。孔子謂。不知命無以為君子。小人不知天命。又謂。得之不得曰有命。能審此理。所謂君子羸得為君子。小人枉了為小人。如是以修凈土。必不在下品下矣。
為聖為佛說
子嘗謂。孔子所以為聖人。固非一端。然其要在於三人行必有我師焉。惡者亦為師。何適而非師乎。見識如是。烏得不為聖人。又嘗謂。釋迦佛所以為佛者。固非一端。然其要在於山中修行時。國王出獵問獸所在。若實告之則害獸。不實告之則妄語。沉吟未對。國王怒斫去一臂。又問。亦沉吟未對。又斫去一臂。乃發願云。我作佛時。先度此人。不使天下人效彼為惡。存心如是。烏得不為佛。后出世為佛。先度憍陳如者。乃當時國王也。若如是以修凈土。立與諸大菩薩等矣。
阿羅漢說
佛言。阿羅漢雖能受天人供。而福及人也劣。假使有人。百年供養四天下阿羅漢。不如發菩薩心一日供養佛。蓋佛自無量劫來救度眾生。無非得福。而福利人也勝。阿羅漢了生死。遂入涅槃獨善其身。故
【現代漢語翻譯】 現代漢語譯本：災禍不會發生，福祿可以長久，得到的很多。即使有時會喪命，也不是因為做了君子而喪命。即使不做君子，也會喪命，這是因為命運有定數。如果做小人，就會被人怨恨，神靈憤怒，災禍將要來臨，福壽也會縮短，失去的很多。即使有時能保住性命，也不是因為做了小人而保住的。即使不做小人，也能保住性命，這也是因為命運有定數。孔子說：『不懂得命運，就無法成為君子。』小人不懂得天命。又說：『得到或得不到，都是命中註定的。』如果能明白這個道理，就是所謂的君子即使困頓也能成為君子，小人枉費心機也還是小人。如果這樣來修習凈土，必定不會落在下品下生了。
為聖為佛說
我曾經說過，孔子之所以成為聖人，固然不是隻有一個原因，但最重要的是他說的『三人同行，必有我師焉』。壞人也可以是老師，哪裡沒有老師呢？見識如此，怎麼可能不成為聖人？我又曾經說過，釋迦佛（Śākyamuni Buddha）之所以成為佛，固然不是隻有一個原因，但最重要的是他在山中修行時，國王出來打獵，問他野獸在哪裡。如果如實告訴他，就會傷害野獸；如果不如實告訴他，就是妄語。他猶豫不決，國王憤怒地砍去他一隻手臂。又問，他還是猶豫不決，又被砍去一隻手臂。於是他發願說：『我成佛時，先度化這個人，不讓天下人效仿他作惡。』存心如此，怎麼可能不成佛？後來出世成佛，先度化憍陳如（Ajñāta Kauṇḍinya），就是當時的國王。如果像這樣來修習凈土，立刻就能與諸大菩薩平起平坐了。
阿羅漢說
佛說：阿羅漢（Arhat）雖然能接受天人的供養，但給予人們的福報卻很少。假設有人，百年供養四天下（catu-dvīpa）的阿羅漢，不如發菩薩心（bodhicitta）一日供養佛。因為佛從無量劫以來救度眾生，無非是爲了獲得福報，而且給予人們的利益勝過阿羅漢。阿羅漢了脫生死，於是進入涅槃（nirvāṇa），只顧自己解脫。
【English Translation】 English version: Calamities will not arise, and blessings and prosperity can be everlasting, with much gained. Even if one loses their life at times, it is not because of being a virtuous person. Even if one were not virtuous, they would still lose their life, because destiny has its fixed share. If one acts as a petty person, they will be resented by others and angered by the gods. Calamities will befall them, and their blessings and lifespan will be shortened, with much lost. Even if one manages to preserve their life at times, it is not because of being a petty person. Even if one were not a petty person, they could still preserve their life, because destiny has its fixed share. Confucius said, 'Without understanding destiny, one cannot be a virtuous person.' Petty people do not understand the Mandate of Heaven. He also said, 'Gaining or not gaining is determined by destiny.' If one can understand this principle, it is said that a virtuous person remains virtuous even in hardship, while a petty person toils in vain and remains petty. If one cultivates Pure Land in this way, they will certainly not fall into the lowest of the lowest grades of rebirth.
On Becoming a Sage or a Buddha
I once said that Confucius became a sage for more than one reason, but the most important is that he said, 'When walking with two others, there must be one who can be my teacher.' Even bad people can be teachers; where is there no teacher? With such insight, how could he not become a sage? I also once said that Śākyamuni Buddha became a Buddha for more than one reason, but the most important is that when he was practicing in the mountains, a king came out hunting and asked him where the animals were. If he told the truth, he would harm the animals; if he did not tell the truth, he would be lying. He hesitated, and the king angrily chopped off one of his arms. He asked again, and he still hesitated, so another arm was chopped off. Then he made a vow, saying, 'When I become a Buddha, I will first liberate this person, so that people will not imitate him in doing evil.' With such intention, how could he not become a Buddha? Later, when he appeared in the world as a Buddha, he first liberated Ajñāta Kauṇḍinya, who was the king at that time. If one cultivates Pure Land in this way, they will immediately be on par with the great Bodhisattvas.
On Arhats
The Buddha said, 'Although an Arhat can receive offerings from gods and humans, the blessings they bestow on people are few. Suppose someone were to make offerings to Arhats throughout the four continents (catu-dvīpa) for a hundred years; it would not be as good as making offerings to the Buddha for one day with the Bodhi mind (bodhicitta). This is because the Buddha has been saving sentient beings for countless kalpas, solely to gain blessings, and the benefits he bestows on people are greater than those of Arhats. Arhats end the cycle of birth and death and enter Nirvana (nirvāṇa), seeking only their own liberation.'
福及人劣矣。佛又言。若人有福。曾供養佛。亦勿謂。供佛乃身後事。近年秀州一僧專念阿彌陀佛。為人禱病即得痊癒。豈可謂佛不利於生前。既可禱病則亦可祈福。但恐信心不至耳。若修凈土期于復來化度者。尤不可無福。故此不可不知。
楞伽經說
楞伽經說。淵源理致除一切妄想。此一經有三譯。其十卷者太繁。四卷雖達磨發揚東彼所書。譯得大晦。難讀難曉。唯七卷者分明。修凈土欲上品上生者。須讀誦大乘經典解第一義。故此不可不知在四字號。
二天人說
華嚴經云。人生有二天人隨人。一名同生。二名同名。天人常見人。人不見天人。此二天人豈非善惡二部童子之徒歟。人之舉意發言動步常念此二天人。見人而能無愧。如此修凈土。則必上品上生。或曰。一人尚有二天人。何二天之多也。曰。一月普現一切水。豈必月之多哉。
小因果說
有修橋人。有毀橋人。此天堂地獄之小因也。有坐轎人。有荷轎人。此天堂地獄之小果也。觸類長之皆可見矣。常如是存心以修凈土。上品往生復何疑哉。
龍舒增廣凈土文卷第九(終) 大正藏第 47 冊 No. 1970 龍舒增廣凈土文
龍舒增廣凈土文卷第十
國學進士王日休撰
造至
【現代漢語翻譯】 現代漢語譯本： 福報對於人來說是次要的。佛又說，如果人有福報，曾經供養佛，也不要認為供佛只是爲了身後事。近年來，秀州有一位僧人專心念誦阿彌陀佛（Amitabha Buddha，西方極樂世界的教主），為人祈禱疾病就能痊癒。怎麼能說佛對生前沒有好處呢？既然可以祈禱治病，那麼也可以祈求福報。只是恐怕信心不夠堅定罷了。如果修習凈土法門，期望將來能夠回來度化眾生的人，尤其不能沒有福報。所以這一點不可不知。 《楞伽經》說，《楞伽經》（Laṅkāvatāra Sūtra）所闡述的深奧道理，能夠去除一切虛妄的念頭。這部經有三種譯本，其中十卷本過於繁瑣，四卷本雖然是達摩（Bodhidharma，禪宗初祖）在東方所弘揚的，但翻譯得非常晦澀，難以閱讀理解。只有七卷本比較清晰明白。修習凈土法門，想要上品上生的人，必須讀誦大乘經典，理解第一義諦。所以這一點在四字號中不可不知。 《華嚴經》說，人出生時有兩位天人跟隨，一個名叫同生，一個名叫同名。天人經常能看見人，而人卻看不見天人。這兩位天人難道不是善惡兩部的童子嗎？人的起心動念、言語行動，這兩位天人常常都在記錄。做人如果能夠做到無愧於心，如此修習凈土法門，必定能夠上品上生。有人問，一個人尚且有兩位天人，為什麼會有那麼多的天人呢？回答說，一輪明月可以普遍地映現在一切水中，難道是因為月亮有很多個嗎？ 有的人修橋補路，有的人毀橋斷路，這是通往天堂地獄的小因。有的人坐轎子，有的人抬轎子，這是天堂地獄的小果。由此類推，各種情況都可以明白了。常常這樣存心來修習凈土法門，上品往生還會有什麼疑問呢？ 《龍舒增廣凈土文》卷第九（終） 《龍舒增廣凈土文》卷第十 國學進士王日休撰 造至
【English Translation】 English version: Blessings are secondary for people. The Buddha also said, 'If a person has blessings and has made offerings to the Buddha, do not think that offering to the Buddha is only for matters after death.' In recent years, a monk in Xiuzhou, who single-mindedly recited Amitabha Buddha (Amitabha Buddha, the master of the Western Pure Land), could heal illnesses for people through prayer. How can it be said that the Buddha is not beneficial in life? Since one can pray for healing, one can also pray for blessings. It is only feared that faith is not firm enough. Those who practice the Pure Land method, hoping to return and transform sentient beings in the future, especially cannot be without blessings. Therefore, this must be known. The Laṅkāvatāra Sūtra says that the profound principles expounded in the Laṅkāvatāra Sūtra (Laṅkāvatāra Sūtra) can remove all false thoughts. This sutra has three translations. The ten-volume version is too cumbersome, and although the four-volume version was promoted by Bodhidharma (Bodhidharma, the first patriarch of Zen) in the East, it is translated very obscurely and difficult to read and understand. Only the seven-volume version is clearer and easier to understand. Those who practice the Pure Land method and want to be reborn in the upper grades must read and recite the Mahayana scriptures and understand the first principle. Therefore, this must be known in the four-character title. The Avataṃsaka Sūtra says that when a person is born, two heavenly beings follow them, one named 'Born Together' and the other named 'Named Together.' The heavenly beings can often see people, but people cannot see the heavenly beings. Are these two heavenly beings not the disciples of the two departments of good and evil? The thoughts, words, and actions of people are constantly recorded by these two heavenly beings. If one can be free from guilt, practicing the Pure Land method in this way will surely lead to rebirth in the upper grades. Someone asked, 'If one person has two heavenly beings, why are there so many heavenly beings?' The answer is, 'One moon can universally appear in all waters. Is it because there are many moons?' Some people build bridges and repair roads, while others destroy bridges and cut off roads. This is a small cause for heaven and hell. Some people ride in sedan chairs, while others carry sedan chairs. This is a small result of heaven and hell. By analogy, all situations can be understood. Constantly maintaining this intention to practice the Pure Land method, what doubt is there about being reborn in the upper grades? Longshu's Expanded Pure Land Text, Volume 9 (End) Longshu's Expanded Pure Land Text, Volume 10 Composed by Wang Rixiu, a Jinshi of the National Academy Made to
深之理者雖居濁世。與凈土何以異哉。故此卷載至深之理名凈濁如一。然亦不可恃此而不修凈土之業。恐易涉于空談。又若參禪者之弊故也。
情說
喜怒好惡嗜慾皆情也。養情為惡。縱情為賊。折情為善。滅情為聖。甘其飲食。美其衣服。大其居處。若此之類是謂養情。飲食若流。衣服盡飾。居處無厭。若此之類是謂縱情。犯之不校。觸之不怒。傷之不怨。是謂折情。犯之觸之傷之。如空反生憐憫愚癡之心是謂滅情。悟此理則心地常凈。如在凈土矣。
即是空說
佛言。受即是空。受謂受苦受樂及一切受用也。如食列數味。放箸即空。出多騶從既到即空。終日遊觀。既歸即空。又如為善。事既畢。其勤勞即空。而善業俱在。為惡。事既畢。其快意即空。而惡業俱在。若深悟此理。則食可菲薄。無過用殺害之冤債。出可隨分。無勞心苦人之煩惱。遊觀可息。無放蕩廢事之愆尤。善根可勉為。無懈怠因循之失。惡可力戒。無恣縱怨仇之罪。予喜得此理。故欲與人共之(及一切受用。即所謂不苦不樂受者是也)。
六根說
千般裝點只為半寸之眼。百種音樂只為一豆之耳。沉檀腦麝只為兩竅之鼻。食前方丈只為三寸之舌。妙麗嬌嬈只為臭腐之身。隨順迎逢只為狂蕩之意。若能識破此
【現代漢語翻譯】 現代漢語譯本：
領悟深刻道理的人，即使身處污濁的世間，與清凈的佛土又有什麼區別呢？因此，這一卷記載了至深的道理，名為『凈濁如一』。然而，也不可依仗這個道理而不修習往生凈土的功業，恐怕容易流於空談，重蹈參禪者的弊端。
情說
喜、怒、好、惡、嗜慾，都是情。滋養情是惡行，放縱情是禍害，折損情是善行，滅絕情是聖行。貪圖美味的飲食，追求華美的衣裳，擴建寬大的住所，像這樣的行為叫做滋養情。飲食沒有節制，衣著極盡華麗，住所永不滿足，像這樣的行為叫做放縱情。別人冒犯了不計較，觸怒了不發火，傷害了不怨恨，這叫做折損情。別人冒犯、觸怒、傷害了，心中反而生起憐憫愚癡之心，這叫做滅絕情。領悟了這個道理，心地自然常常清凈，如同身在凈土一樣了。
即是空說
佛說：『受即是空』。受，指的是感受痛苦、感受快樂以及一切的受用。比如享用豐盛的食物，放下筷子就什麼都沒有了；出行時有眾多的隨從，到達目的地也就結束了；整天遊玩觀賞，回到家也就結束了。又比如行善，事情做完了，那份辛勞也就消失了，而善業卻依然存在；作惡，事情做完了，那份快感也就消失了，而惡業卻依然存在。如果深刻領悟了這個道理，那麼飲食就可以簡樸，避免因過度享用而造下殺害生靈的冤債；出行可以適度，避免勞煩他人；遊玩觀賞可以停止，避免放縱荒廢事業的過錯；善事可以努力去做，避免懈怠拖延的過失；惡行可以努力戒除，避免放縱自己而結下怨仇的罪過。我很高興領悟了這個道理，所以想和大家一起分享（以及一切受用，就是所謂的不苦不樂的感受）。
六根說
千般裝飾打扮，只是爲了這半寸長的眼睛；百種美妙的音樂，只是爲了這一豆大小的耳朵；沉香、檀香、麝香，只是爲了這兩個鼻孔；擺滿一丈見方的食物，只是爲了這三寸長的舌頭；美妙嬌艷的女子，只是爲了這臭穢腐爛的身體；隨順迎合，只是爲了這狂妄放蕩的心意。如果能夠看破這些……
【English Translation】 English version:
Those who deeply understand the truth, even if they live in a turbid world, what difference is there between them and the pure land? Therefore, this volume records the profound truth, named 'Purity and Turbidity as One'. However, one should not rely on this principle and neglect the practice of seeking rebirth in the Pure Land, lest one easily falls into empty talk, repeating the mistakes of those who only practice Chan (Zen).
On Emotions
Joy, anger, likes, dislikes, and desires are all emotions. Nurturing emotions is evil, indulging emotions is a thief, curbing emotions is good, and extinguishing emotions is saintly. To indulge in delicious food, to pursue beautiful clothes, to build large houses, such behaviors are called nurturing emotions. To eat and drink without restraint, to adorn oneself with extravagant clothes, to be insatiable with one's dwelling, such behaviors are called indulging emotions. To not be calculative when offended, to not be angry when provoked, to not resent when hurt, this is called curbing emotions. When offended, provoked, or hurt, to instead generate compassion and pity for the ignorance of others, this is called extinguishing emotions. If one understands this principle, one's mind will always be pure, as if one were in the Pure Land.
Emptiness Explained
The Buddha said, 'Reception is emptiness'. Reception refers to experiencing suffering, experiencing happiness, and all kinds of enjoyment. For example, after enjoying a feast of many dishes, the moment you put down your chopsticks, it is empty. When going out with many attendants, it ends upon arrival. After a day of sightseeing, it ends upon returning home. Similarly, when doing good deeds, once the task is completed, the labor disappears, but the good karma remains. When doing evil deeds, once the act is completed, the pleasure disappears, but the bad karma remains. If one deeply understands this principle, then one can be frugal with food, avoiding the karmic debt of killing living beings for excessive enjoyment; one can be moderate in outings, avoiding the trouble of burdening others; one can cease sightseeing, avoiding the fault of indulging and neglecting one's duties; one can strive to do good, avoiding the fault of laziness and procrastination; one can strive to abstain from evil, avoiding the sin of indulging oneself and creating enemies. I am happy to have understood this principle, so I want to share it with everyone (and all kinds of enjoyment, which is the so-called neither suffering nor joyful feeling).
On the Six Senses
A thousand kinds of adornments are only for the half-inch of the eye; a hundred kinds of beautiful music are only for the bean-sized ear; agarwood, sandalwood, and musk are only for the two nostrils; a feast spread over a square foot is only for the three-inch tongue; beautiful and charming women are only for this foul and decaying body; following and catering are only for this wild and unrestrained mind. If one can see through these...
理。便是無煩惱快樂之人。佛言。眾生無始以來認賊為子。自劫家寶。謂惑六根之賊。而喪真性也。孟子曰。惟聖人然後可以踐形。蓋不惑於此矣。有淫女得道。文殊問云。如何不嗔。答云。見一切眾生不生。又問。如何見十八界。答云。如見劫火燒諸世界。妙哉言乎。蓋謂一切眾生本來無有。唯因妄想中生。又何嗔之有。十八界謂六根六塵六識。因有此種種故。生無量事。造無量惡。是故如劫火燒諸世界。若悟此理。雖未生凈土。已如生凈土矣。
真性說
金剛經二十七段。其大意不過言真性皆無所有如虛空。然此虛空謂之頑空。頑空者真無所有。而真性雖如虛空。而其中則有。故曰真空不空。頑空則可以作。可以壞。若此地。實掘去一尺土則有一尺空。掘去一丈土則有一丈空。是頑空可以作也。若此器本空。以物置之則實矣。此室本空。以物置之亦實矣。是頑空可以壞也。若真性之空。則不可作不可壞。本來含虛空世界。烏可作乎。無始以來至於今日。未嘗變動。烏可壞乎。真性中俱無所有。無得而比。故不得已而以頑空比之。是般若心經云。是諸法空相。謂諸法皆空之相乃真性也。繼之以空中無色以至無智亦無得。謂真性中皆無所有。如頑空中皆無所有也。既皆無所有。然有一切眾生者。乃真性中
【現代漢語翻譯】 現代漢語譯本： 道理。就是沒有煩惱快樂的人。佛說：『眾生從無始以來就認賊作子，自己劫掠家中的寶物，把迷惑六根的賊當作真實的，因而喪失了真性。』孟子說：『只有聖人才能實踐形體，大概就是不被這些迷惑吧。』有位得道者，文殊菩薩問他：『如何才能不嗔怒？』他回答說：『見到一切眾生都不生。』又問：『如何見到十八界？』他回答說：『就像見到劫火焚燒各個世界。』說得多麼精妙啊！大概是說一切眾生本來就沒有，只是因為妄想才產生。又有什麼可嗔怒的呢？十八界指的是六根（眼、耳、鼻、舌、身、意）、六塵（色、聲、香、味、觸、法）、六識（眼識、耳識、鼻識、舌識、身識、意識）。因為有了這些種種，才產生無量的事情，造作無量的惡業。所以說就像劫火焚燒各個世界。如果領悟了這個道理，即使還沒有往生凈土，也如同已經往生凈土了。
真性說
《金剛經》第二十七段，其大意不過是說真性都是一無所有，如同虛空。然而這個虛空叫做頑空。頑空就是真正的一無所有。而真性雖然如同虛空，但其中卻有東西，所以說真空不空。頑空可以被創造，可以被破壞。比如這塊地，確實挖去一尺土就有一尺的空，挖去一丈土就有一丈的空，這是頑空可以被創造。如果這個器皿本來是空的，用東西放進去就滿了，這個房間本來是空的，用東西放進去也滿了，這是頑空可以被破壞。如果真性的空，就不可創造，不可破壞。本來就包含虛空世界，怎麼可以創造呢？從無始以來直到今天，從未改變過，怎麼可以破壞呢？真性中什麼都沒有，沒有可以相比的，所以不得已用頑空來比喻它。這就是《般若心經》所說的：『是諸法空相』，說諸法皆空的相就是真性。接著說『空中無色』以至『無智亦無得』，說真性中什麼都沒有，如同頑空中什麼都沒有一樣。既然什麼都沒有，然而有一切眾生，那就是真性中……
【English Translation】 English version: The principle is to be a person without煩惱 (fán nǎo, vexation) and with happiness. The Buddha said, 'Sentient beings have, since beginningless time, mistaken thieves for their children, robbing their own family treasures, regarding the thieves of the six senses as real, and thus losing their true nature.' Mencius said, 'Only sages can then practice the form, probably not being confused by this.' There is an enlightened person. Mañjuśrī (Wénshū Púsà, Bodhisattva of Wisdom) asked, 'How not to be angry?' He replied, 'Seeing all sentient beings not arising.' He also asked, 'How to see the eighteen realms?' He replied, 'Like seeing the劫火 (jié huǒ, kalpic fire) burning all the worlds.' How wonderful are these words! It probably means that all sentient beings originally do not exist, but are only born from delusion. So what is there to be angry about? The eighteen realms refer to the six roots (eye, ear, nose, tongue, body, mind), the six塵 (chén, objects of sense, e.g. form, sound, smell, taste, touch, dharma), and the six識 (shí, consciousness, e.g. eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, mind-consciousness). Because of these various things, countless events arise and countless evils are created. Therefore, it is like the劫火 (jié huǒ, kalpic fire) burning all the worlds. If one understands this principle, even if one has not yet been born in the Pure Land, it is as if one has already been born in the Pure Land.
On True Nature
Section twenty-seven of the Vajracchedika Prajñāpāramitā Sūtra (Jīngāng jīng, Diamond Sutra) mainly says that true nature is all without anything, like empty space. However, this empty space is called stubborn emptiness. Stubborn emptiness is truly without anything. But true nature, although like empty space, has something within it, so it is said that true emptiness is not empty. Stubborn emptiness can be created and can be destroyed. For example, if one digs away one foot of soil from this ground, there will be one foot of empty space; if one digs away one丈 (zhàng, a unit of length, approx. 3.3 meters) of soil, there will be one丈 (zhàng, a unit of length, approx. 3.3 meters) of empty space. This is stubborn emptiness that can be created. If this vessel is originally empty, it will be filled when something is placed in it. If this room is originally empty, it will also be filled when something is placed in it. This is stubborn emptiness that can be destroyed. If the emptiness of true nature, then it cannot be created or destroyed. It originally contains empty space and worlds, how can it be created? From beginningless time until today, it has never changed, how can it be destroyed? There is nothing at all in true nature, nothing to compare it to, so one has to use stubborn emptiness to compare it to it. This is what the Prajñāpāramitā Hṛdaya Sūtra (Bōrě Bōluómìduō Xīnjīng, Heart Sutra) says: '是諸法空相 (shì zhū fǎ kōng xiàng, all dharmas are characterized by emptiness),' saying that the aspect of all dharmas being empty is true nature. Then it says '空中無色 (kōng zhōng wú sè, in emptiness there is no form)' to '無智亦無得 (wú zhì yì wú dé, no knowledge and also no attainment),' saying that there is nothing in true nature, just as there is nothing in stubborn emptiness. Since there is nothing, yet there are all sentient beings, that is in true nature...
所現之妄緣耳。大概言之。真性如鏡。一切有生者如影。是真性中所現之影也。影有去來。而鏡常自。若眾生有生滅。而真性常自若。生滅既除。真性乃現。蓋生滅者妄也。真性者真也。故楞嚴經云。諸妄消亡不真。何待此性。上自諸佛下至蠢動含靈。初無有異。其異皆妄也。
心乃妄想說
楞嚴經第一卷。佛與阿難七次論心。終之以尋常。所謂心者乃妄想耳。非真心也。真心即性也。圓覺經謂。眾生妄認六塵緣影為自心相。是尋常所謂心者乃六種塵緣之影耳。謂此心本無。唯因外有六種塵緣故。內現此心。若外因有色。內則起愛色之心。外因有聲。內則起愛聲之心。外因有香味觸法。內則起愛香味觸法之心。蓋真性如鏡。六種塵緣如形。此心如影。若外無此六塵。則內亦無此心矣此心豈不為六種塵緣之影乎。形來則影現。形去則影滅。而性鏡則常自若。故金剛經云。過去心不可得。現在心不可得。未來心不可得。此三心皆謂妄想心也。故有過去現在未來。若真心則無始以來未嘗變動。烏有過去未來現在乎。不可得者謂無也。若饑而思食。得食則此心過去矣。正食而知味乃現在心。未思食則此心未有。故為未來心。此三心皆隨時壞滅。故云不可得。
五蘊皆空說
般若心經云。觀自在菩薩照
【現代漢語翻譯】 現代漢語譯本：所顯現的都是虛妄的因緣罷了。總的來說，真性就像鏡子，一切有生命的東西就像鏡中的影子。這些都是真性中所顯現的影子。影子有來有去，但鏡子本身始終如一。就像眾生有生有滅，而真性始終如常。當生滅消失時，真性就會顯現。因為生滅是虛妄的，而真性是真實的。所以《楞嚴經》說：『各種虛妄消亡后，真實本性還等待什麼呢？』上至諸佛，下至蠢動的含靈，最初都沒有什麼不同，那些不同都是虛妄的。 心是妄想的說法 《楞嚴經》第一卷中，佛陀與阿難（Ananda，佛陀的十大弟子之一）七次討論『心』，最終得出結論，通常所說的『心』只是妄想，並非真心。真心就是『性』。《圓覺經》說：『眾生錯誤地認為六塵緣影是自己的心相。』所以，通常所說的心，只是六種塵緣的影子。這意味著心本身並不存在，只是因為外界有六種塵緣，內心才顯現出這種心。如果外界有色，內心就會產生愛色的心；外界有聲，內心就會產生愛聲的心；外界有香味觸法，內心就會產生愛香味觸法的心。真性就像鏡子，六種塵緣就像形體，心就像影子。如果外界沒有這六塵，內心也就沒有這種心了。這顆心難道不是六種塵緣的影子嗎？形體來了，影子就顯現；形體去了，影子就消失，而真性之鏡始終如一。所以《金剛經》說：『過去心不可得，現在心不可得，未來心不可得。』這三種心都是指妄想心。因為有過去、現在、未來。如果真心從無始以來就沒有變動過，哪裡會有過去、未來、現在呢？『不可得』意味著沒有。如果飢餓時想吃東西，得到食物后，這種心就成為過去；正在吃東西並知道味道，就是現在心；沒有想吃東西，這種心就沒有，所以是未來心。這三種心都隨時壞滅，所以說『不可得』。 五蘊皆空的說法 《般若心經》（Heart Sutra）說：觀自在菩薩（Avalokitesvara，觀世音菩薩）照見五蘊皆空。
【English Translation】 English version: What appears are merely illusory causes and conditions. Generally speaking, true nature is like a mirror, and all living beings are like reflections in the mirror. These are the reflections manifested in the true nature. Reflections come and go, but the mirror itself remains constant. Just as sentient beings are born and die, the true nature remains unchanged. When birth and death are eliminated, the true nature manifests. Because birth and death are illusory, while true nature is real. Therefore, the Shurangama Sutra says: 'When all illusions disappear, what does the true nature still wait for?' From the Buddhas above to the wriggling creatures below, there is no difference in the beginning; the differences are all illusory. The Mind as a Product of Delusion In the first volume of the Shurangama Sutra, the Buddha discusses 'mind' with Ananda seven times, ultimately concluding that what is commonly called 'mind' is merely delusion, not the true mind. The true mind is 'nature'. The Yuanjue Sutra says: 'Sentient beings mistakenly recognize the shadows of the six sense objects as their own mind-image.' Therefore, what is commonly called mind is merely the shadow of the six sense objects. This means that the mind itself does not exist; it only manifests internally because there are six sense objects externally. If there is form externally, the mind of attachment to form arises internally; if there is sound externally, the mind of attachment to sound arises internally; if there are smells, tastes, touch, and dharmas externally, the mind of attachment to smells, tastes, touch, and dharmas arises internally. True nature is like a mirror, the six sense objects are like shapes, and the mind is like a reflection. If there are no six sense objects externally, there will be no mind internally. Is this mind not the shadow of the six sense objects? When the shape comes, the reflection appears; when the shape goes, the reflection disappears, but the mirror of true nature remains constant. Therefore, the Diamond Sutra says: 'The past mind is unattainable, the present mind is unattainable, the future mind is unattainable.' These three minds all refer to the deluded mind. Because there are past, present, and future. If the true mind has never changed since the beginningless beginning, where would there be past, future, and present? 'Unattainable' means non-existent. If one is hungry and thinks of food, once the food is obtained, this mind becomes the past; eating and knowing the taste is the present mind; not thinking of food, this mind does not exist, so it is the future mind. These three minds all perish at any time, so it is said to be 'unattainable'. The Doctrine of the Emptiness of the Five Skandhas The Heart Sutra says: Avalokitesvara Bodhisattva, when deeply practicing prajna paramita, clearly saw that the five skandhas are all empty.
見五蘊皆空。度一切苦厄。五蘊謂色受想行識也。色謂色身。受謂受用。想謂思想。行謂所行。識謂辨識。此五者蘊積不散。以壅蔽真性。故謂之蘊。又謂之五陰。謂陰暗真性也。色身終歸於壞。受用隨時即過。色受豈不空乎。且如思想一物。既得之則無想矣。想豈不空乎。所行之事回首尚如夢幻。行豈不空乎。識盡千種事物。再生不復能識。識豈不空乎。一切苦厄皆從五者生。若能照見色身為空。則不泥於色身而畏死亡。是度過此一種苦厄也。照見受用為空。則不泥於受用而貪奉養。又度過此一種苦厄也。照見思想為空。則不泥於思想。而意乃無所著。又度過此一種苦厄。照見所行為空。則不泥於所行。而可以息跡。是又度過此一種苦厄也。照見辨識為空。則不泥於辨識。而可以坐忘。是又度過此一種苦厄也。故照見五蘊皆空。則度過一切苦厄。此五者皆不是真實。乃真性中所現之妄緣也。若六根六塵六識十二緣四諦。皆此類也。
廢心用形說
列子謂。孔子廢心而用形。謂心已不養於物而廢之矣。唯用形以應物。予深愛此語。故雖勞苦憔悴而不以為失意。榮華奉養而不以為得意。蓋心不著於物也。因念菩薩了生死。乃託生於一切眾生中以設教化者。以心不著於物。唯用形以應之耳。然則孔子於此菩薩
【現代漢語翻譯】 現代漢語譯本 觀察到五蘊（色、受、想、行、識）都是空性的，就能超越一切痛苦和災難。五蘊指的是色、受、想、行、識。色指的是色身（物質的身體）。受指的是感受和享用。想指的是思想。行指的是行為。識指的是辨別和認識。這五者積聚不散，從而遮蔽了真實的本性，所以稱為『蘊』，也稱為『五陰』，意思是陰暗了真實的本性。色身終究會壞滅，感受和享用也隨時消逝，色和受難道不是空性的嗎？比如思想一件事物，一旦得到了，就沒有了對它的思念，思想難道不是空性的嗎？所做的事情，回頭看就像夢幻一樣，行為難道不是空性的嗎？意識能夠辨識成千上萬種事物，但轉世之後就不能再認識了，意識難道不是空性的嗎？一切痛苦和災難都從這五者產生。如果能夠照見色身是空性的，就不會執著於色身而害怕死亡，這就是超越了這種痛苦和災難。照見感受和享用是空性的，就不會執著于感受和享用而貪圖供養，又超越了這種痛苦和災難。照見思想是空性的，就不會執著于思想，心意也就無所執著，又超越了這種痛苦和災難。照見行為是空性的，就不會執著於行為，就可以停止一切活動，這又是超越了這種痛苦和災難。照見辨識是空性的，就不會執著于辨識，就可以達到坐忘的境界，這又是超越了這種痛苦和災難。所以，照見五蘊皆空，就能超越一切痛苦和災難。這五者都不是真實的，而是真性中所顯現的虛妄因緣。像六根（眼、耳、鼻、舌、身、意）、六塵（色、聲、香、味、觸、法）、六識（眼識、耳識、鼻識、舌識、身識、意識）、十二因緣、四諦，都與此類似。
廢心用形說
《列子》中說，孔子拋棄心而運用形體。意思是說，心已經不再被外物所滋養而拋棄了。只用形體來應對外物。我非常喜愛這句話。所以即使勞苦憔悴也不認為自己失意，榮華富貴也不認為自己得意，因為心不執著于外物。因此想到菩薩了脫生死，乃是託生於一切眾生之中來設立教化，就是因為心不執著于外物，只用形體來應對罷了。那麼孔子在這方面就像菩薩一樣。
【English Translation】 English version Perceiving that the five skandhas (form, feeling, perception, mental formations, and consciousness) are all empty, one transcends all suffering and distress. The five skandhas refer to form, feeling, perception, mental formations, and consciousness. Form refers to the physical body. Feeling refers to sensations and enjoyment. Perception refers to thoughts. Mental formations refer to actions. Consciousness refers to discernment and recognition. These five accumulate and do not disperse, thus obscuring the true nature, so they are called 'skandhas,' also called 'five aggregates,' meaning they obscure the true nature. The physical body will eventually decay, and sensations and enjoyment will pass away at any time. Are form and feeling not empty? For example, when thinking about something, once it is obtained, there is no more thought of it. Is thought not empty? The things that have been done, looking back, are like dreams. Are actions not empty? Consciousness can recognize thousands of things, but after rebirth, it cannot recognize them again. Is consciousness not empty? All suffering and distress arise from these five. If one can see that the physical body is empty, then one will not be attached to the physical body and fear death. This is transcending this kind of suffering and distress. Seeing that sensations and enjoyment are empty, one will not be attached to sensations and enjoyment and crave offerings, and again transcends this kind of suffering and distress. Seeing that thoughts are empty, one will not be attached to thoughts, and the mind will have no attachment, and again transcends this kind of suffering and distress. Seeing that actions are empty, one will not be attached to actions, and one can cease all activities, which is again transcending this kind of suffering and distress. Seeing that discernment is empty, one will not be attached to discernment, and one can achieve the state of sitting in oblivion, which is again transcending this kind of suffering and distress. Therefore, seeing that the five skandhas are all empty, one transcends all suffering and distress. These five are not real, but are false conditions manifested in the true nature. The six sense organs (eye, ear, nose, tongue, body, mind), the six sense objects (form, sound, smell, taste, touch, dharma), the six consciousnesses (eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness, mind consciousness), the twelve links of dependent origination, and the Four Noble Truths are all similar to this.
On Abandoning the Mind and Using the Body
Liezi said that Confucius abandoned the mind and used the body. This means that the mind is no longer nourished by external things and is abandoned. Only the body is used to respond to external things. I deeply love this saying. Therefore, even if I am tired and haggard, I do not think I am frustrated; even if I am rich and honored, I do not think I am successful, because the mind is not attached to external things. Therefore, I think of the Bodhisattva who has escaped from birth and death, who is born among all sentient beings to establish teachings, precisely because the mind is not attached to external things, but only uses the body to respond. Then Confucius in this respect is like a Bodhisattva.
之徒也。
用形骸說
天人禮枯骨偈云。汝是前生我。我今天眼開。寶衣隨念至。玉食自然來。謝汝昔勤苦。令吾今快哉。散華時再拜。人世莫驚猜。又餓鬼鞭死屍偈云。因這臭皮囊。波波劫劫忙。只知貪快樂。不肯暫回光。自業錙銖少。黃泉歲月長。真須痛棒打。此恨猝難忘。此言化俗則可以為誠然則不可。何則人神托于形骸之中。所以用形骸者皆神也。譬如匠人用斧斤。用之而善則為善器械。用之而不善則為惡器械。故為天人者前世善用形骸者也。為餓鬼者前世不善用形骸者也。其得其失皆在當時。及其受報而禮之鞭之亦何益。
齊生死說
想右腳大指腫爛流惡水。漸漸至脛至膝至腰。左腳亦如此漸漸爛。過腰上至腹至胸以至頸頂。盡皆爛了唯有白骨。次分明歷歷觀看。白骨一一盡見。靜心觀看。良久乃思看。白骨者是誰白骨是誰。是知。身體與我常為二物矣。又漸漸離白骨觀看。先離一丈。以至五丈十丈乃至百丈千丈。是知。白骨與我了不相干也。常作此想。則我與形骸本為二物。我暫住于形骸中。豈可謂此形骸終久不壞而我常住其中。如此便可濟生死矣。況我去此則往凈土乎。日日作此想。更別有所得。如人飲水冷熱自知。不假于言傳也。
我說
我之所在不可以無我
【現代漢語翻譯】 現代漢語譯本： 之流罷了。
用形骸說
天人禮拜枯骨的偈語說：『你是前生的我，我今天開了天眼。華麗的衣服隨著我的意念而來，美味的食物自然而然地出現。感謝你過去辛勤勞作，讓我今天如此快樂。』散花時再三拜謝，世人不要驚奇猜測。又有餓鬼鞭打屍體的偈語說：『因為這臭皮囊，生生世世忙碌。只知道貪圖快樂，不肯稍微回頭看看光明。自己造的善業少得可憐，黃泉之下的歲月漫長。真應該狠狠地鞭打，這仇恨難以忘記。』這些話用來教化世俗之人或許可以，但如果認為是真理就不對了。為什麼呢？因為人神寄託于形骸之中，所以使用形骸的都是神。譬如工匠使用斧頭，用得好就成為好的工具，用得不好就成為壞的工具。所以成為天人的人，是前世善於使用形骸的人。成為餓鬼的人，是前世不善於使用形骸的人。他們的得失都在當時，等到他們受報的時候，再去禮拜或鞭打又有什麼用呢？
齊生死說
想像右腳大拇指腫脹潰爛流出髒水，漸漸蔓延到小腿、膝蓋、腰部。左腳也這樣漸漸潰爛，超過腰部到腹部、胸部，一直到頸部頭頂，全部都爛掉了，只剩下白骨。然後清晰地、歷歷在目地觀看。白骨的每一部分都看得清清楚楚。靜下心來觀看，很久之後再思考觀看：這白骨是誰的？白骨是誰？由此可知，身體和我常常是兩個東西。又漸漸地離開白骨觀看，先離開一丈，以至五丈、十丈，乃至百丈、千丈。由此可知，白骨和我完全沒有關係。常常這樣想，那麼我和形骸本來就是兩個東西，我只是暫時住在形骸中，怎麼可以說這形骸永遠不會壞而我永遠住在其中呢？這樣就可以超脫生死了。況且我離開這裡是前往凈土啊。每天都這樣想，還會另外有所得，就像人喝水，是冷是熱自己知道，不需要用言語來傳達。
我說
我存在的地方不可以沒有我。
【English Translation】 English version: are merely of that ilk.
On Using the Physical Body
A Deva's verse when paying respects to a skeleton says: 'You are my past life. Today, my heavenly eye opens. Precious garments arrive with my thoughts, and jade-like food comes naturally. Thank you for your past diligence, which makes me happy today.' When scattering flowers, I bow repeatedly, and the world should not be surprised or suspicious. Also, a Hungry Ghost's verse when whipping a corpse says: 'Because of this stinking skin bag, I have been busy for kalpas upon kalpas. I only knew how to greed for pleasure and was unwilling to briefly turn towards the light. My own karma was meager, and the years in the Yellow Springs are long. I truly need a painful beating; this hatred is difficult to forget.' These words may be suitable for transforming the common people, but they should not be taken as the truth. Why? Because the spirit of a person relies on the physical body. Therefore, all those who use the physical body are spirits. It is like a craftsman using an axe; if used well, it becomes a good tool; if used poorly, it becomes a bad tool. Therefore, those who become Devas are those who used their physical bodies well in their past lives. Those who become Hungry Ghosts are those who did not use their physical bodies well in their past lives. Their gains and losses were all at that time. When they receive their retribution, what is the use of paying respects or whipping?
On Equating Life and Death
Imagine that the big toe of your right foot is swollen, festering, and oozing foul water, gradually spreading to the shin, knee, and waist. The left foot is also like this, gradually festering, passing the waist, reaching the abdomen, chest, and up to the neck and crown of the head. Everything is rotten, leaving only white bones. Then, clearly and vividly observe each part of the white bones. Quietly observe with a calm mind. After a long time, contemplate: Whose bones are these? Who is this skeleton? From this, you know that the body and I are often two separate things. Then, gradually move away from the skeleton to observe, first moving one zhang (approximately 10 feet), then five zhang, ten zhang, and even a hundred zhang, a thousand zhang. From this, you know that the skeleton and I have no connection at all. Constantly think like this, then the body and I are originally two separate things. I am only temporarily residing in the physical body. How can it be said that this physical body will never decay and that I will always reside within it? In this way, one can transcend birth and death. Moreover, when I leave here, I am going to the Pure Land. If you think like this every day, you will gain something else, just like a person drinking water knows whether it is cold or hot, which cannot be conveyed through words.
My Saying
Where I am, there cannot be no me.
。無我則逐物矣。理之所在不可以有我。有我則蔽理矣。孔子無我菩薩無我相能至於此。則與虛空等矣。豈復有凈濁之辨乎。但恐不易到耳。
龍舒增廣凈土文卷第十(此卷后附周大資劉侍制大慧杲禪師題跋三段)
龍舒王虛中學力深至。所解六經語孟老莊要為不蹈襲前人。一言一字其用志勤矣。一旦棄去專修西方之教。作凈土文。精粗淺深且有條理。以是印施有緣奔走于江浙諸郡。又將親往建安刊版于鬻書肆中。汲汲然若不可一日緩者。我聞。無量壽經。眾生聞是佛名。信心歡喜。乃至一念。愿生彼國。即得往生。住不退轉。不退轉者。梵語謂之阿惟越致。法華經謂彌勒菩薩所得報地也。一念往生便同彌勒。佛語不虛。應皆信受。
紹興壬午閏四月七日 唯心居士荊溪周葵跋
狀元劉侍制跋
昔六祖與韋史君說西方相狀。其言甚簡。其旨甚明。既無間于東西。何相狀之可述。及觀王虛中凈土文。何其諄諄也。蓋聞。法無頓漸。根有利鈍。六祖為上智說第一義。故移西于東。在剎那間。言下便領。不容擬議。虛中將以開悟下根。泛為是論。惟西方之歸。故汲汲於刊行。而恐行之不廣。其愛人之心可謂勤且切矣。有能因虛中之文而悟入者。豈不為魚兔筌蹄乎。
紹興壬午六月六日
【現代漢語翻譯】 現代漢語譯本：沒有『我』就會追逐外物。真理存在的地方不應該有『我』。有了『我』就會遮蔽真理。孔子無『我』，菩薩無『我相』，能夠達到這種境界，就與虛空一樣了。哪裡還會有清凈和污濁的區別呢？只是恐怕不容易達到罷了。
《龍舒增廣凈土文》卷第十（此卷后附周大資、劉侍制、大慧杲禪師題跋三段）
龍舒（Longshu）王虛中（Wang Xuzhong）學力深厚精到。他對《六經》、《語孟》、《老莊》的理解，力求不蹈襲前人。一言一字，都用功很勤勉。一旦捨棄這些，專修西方凈土之教，所作《凈土文》，精細、粗略、淺顯、深刻，而且有條有理。因此印書施捨，奔走于江浙一帶。又將親自前往建安（Jian'an），在書店中刊印。如此急切，好像一天也不能耽擱。我聽說，《無量壽經》（Infinite Life Sutra）中說，眾生聽到這尊佛的名號，信心歡喜，乃至僅僅一念，愿生彼國，就能往生，住于不退轉的境界。不退轉，梵語叫做阿惟越致（Avaivartika），《法華經》（Lotus Sutra）中說是彌勒菩薩（Maitreya Bodhisattva）所得到的報地。僅僅一念往生，就與彌勒菩薩相同。佛的話不會虛假，應該都信受。
紹興（Shaoxing）壬午年閏四月七日 唯心居士（Weixin Jushi）荊溪（Jingxi）周葵（Zhou Kui）題跋
狀元劉侍制（Liu Shizhi）題跋
過去六祖（Sixth Patriarch）與韋史君（Wei Shijun）講述西方極樂世界的景象，他的話非常簡要，他的旨意非常明白。既然沒有東西的間隔，哪裡還有什麼景象可以描述呢？等到看了王虛中的《凈土文》，是多麼的諄諄教誨啊。我聽說，佛法沒有頓悟和漸悟的區別，只是眾生的根器有利鈍之分。六祖是為上等智慧的人說第一義諦，所以將西方移到東方，就在剎那之間，聽了就領悟了，不容許任何的擬議。虛中將用此來開悟下等根器的人，廣泛地進行論述，一心只歸向西方極樂世界，所以急切地想要刊行，而且擔心流傳得不夠廣泛。他愛護人的心，可以說是勤勉而且懇切啊。有能夠因為虛中的文章而悟入的人，豈不是可以把他的文章當作捕魚的筌、捕捉兔子的蹄嗎？
紹興（Shaoxing）壬午年六月六日
【English Translation】 English version: Without 『self』, one will chase after external objects. Where reason lies, there should be no 『self』. With 『self』, reason is obscured. Confucius had no 『self』, Bodhisattvas have no 『self-image』, and being able to reach this state is equivalent to emptiness. How can there still be distinctions between purity and turbidity? It's just that I fear it's not easy to reach.
Longshu's Expanded Pure Land Writings, Volume 10 (This volume is appended with three postscripts by Zhou Dazi, Liu Shizhi, and Chan Master Dahui Gao)
Longshu (Longshu) Wang Xuzhong's (Wang Xuzhong) scholarship is profound and thorough. His understanding of the Six Classics, Analects of Confucius and Mencius, and Laozi and Zhuangzi strives not to repeat previous interpretations. Every word and phrase is used with diligent effort. Once he abandoned these and devoted himself to the Western Pure Land teachings, his Pure Land Writings are detailed, broad, shallow, and deep, and also well-organized. Therefore, he printed and distributed the books, traveling to the Jiangzhe area. He will also personally go to Jian'an (Jian'an) to print the books in bookstores. He is so eager, as if he cannot delay even for a day. I have heard that in the Infinite Life Sutra (Infinite Life Sutra), it says that when sentient beings hear the name of this Buddha, they have faith and joy, and even with just one thought, they wish to be born in that land, they will be reborn and dwell in the state of non-retrogression. Non-retrogression, in Sanskrit, is called Avaivartika (Avaivartika), and in the Lotus Sutra (Lotus Sutra), it is said to be the reward land obtained by Maitreya Bodhisattva (Maitreya Bodhisattva). With just one thought of rebirth, one is the same as Maitreya Bodhisattva. The Buddha's words are not false, and all should believe and accept them.
Seventh day of the intercalary fourth month of the Renwu year of Shaoxing (Shaoxing) Layman Weixin (Weixin Jushi) Zhou Kui (Zhou Kui) of Jingxi (Jingxi) postscript
The Number One Scholar Liu Shizhi (Liu Shizhi) postscript
In the past, the Sixth Patriarch (Sixth Patriarch) spoke to Wei Shijun (Wei Shijun) about the appearance of the Western Pure Land, his words were very concise, and his meaning was very clear. Since there is no separation between east and west, what appearance can be described? When I read Wang Xuzhong's Pure Land Writings, how earnest and earnest they are. I have heard that there is no distinction between sudden and gradual enlightenment in the Dharma, only that sentient beings have sharp and dull faculties. The Sixth Patriarch spoke the first principle to those with superior wisdom, so he moved the West to the East, and in an instant, they understood upon hearing it, allowing no deliberation. Xuzhong will use this to enlighten those with inferior faculties, making broad discussions, with the sole intention of returning to the Western Pure Land, so he eagerly wants to publish it, and he worries that it will not be widely spread. His heart of loving people can be said to be diligent and sincere. Those who can awaken and enter through Xuzhong's writings, wouldn't his writings be like the fish trap and rabbit snare?
Sixth day of the sixth month of the Renwu year of Shaoxing (Shaoxing)
木訥翁劉章書
妙喜老人跋
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。若見自性之阿彌。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。
龍舒增廣凈土文卷第十(終) 大正藏第 47 冊 No. 1970 龍舒增廣凈土文
龍舒增廣凈土文卷第十一
天臺智者大師勸修行人專修凈土
設文曰。諸佛菩薩以大悲為業。若欲救度眾生只應愿生三界。於五濁三塗中。救苦眾生。因何求生凈土。自安其身舍離眾生。則是無大慈悲。專為自利障菩提道。智者答。菩薩有二種。一者久修行菩薩道得無生忍者。實當斯責。二者未得已還及初發心凡夫菩薩者。要須常不離佛。忍力成就方堪處三界內。于惡世中救苦眾生。故智度論云。具縛凡夫有大悲心。愿生惡世救苦眾生者。無有是處。何以故。惡世界煩惱強。自無忍力。心隨境轉。聲色所縛。自墮三塗。焉能救眾生。假令得生人中。聖道難得。或因持戒修福得生人中。得作國王大臣。富貴自在縱遇善知識不肯信用。貪迷放逸廣造眾罪
【現代漢語翻譯】 現代漢語譯本
木訥翁劉章書 妙喜老人跋 龍舒王虛中（Wang Xuzhong of Longshu）日休博覽群書之餘，留心佛乘（Buddha-yana，佛教）。以利益他人為己任，真是火中蓮花啊。佛說：『自己尚未得度卻先度他人的人，是菩薩發心；自己覺悟圓滿能覺悟他人的人，是如來應世。』我讚賞他的志向，為他在後面題寫。如果見到自性（self-nature）的阿彌陀佛（Amitabha），就瞭解唯心（mind-only）的凈土（Pure Land）。如果未能如此，那麼虛中（Xuzhong）為此文所做的功德也不會白費。 庚辰年八月二十日，書于劉景文（Liu Jingwen）的懶窠云。雙徑妙喜宗杲（Miaoxi Zonggao of Shuangjing）跋。 龍舒增廣凈土文卷第十（終） 大正藏第 47 冊 No. 1970 龍舒增廣凈土文 龍舒增廣凈土文卷第十一 天臺智者大師（Great Master Zhiyi of Tiantai）勸修行人專修凈土 設問說：諸佛菩薩以大悲為事業。如果想要救度眾生，只應該發願生於三界（Three Realms），在五濁（Five Turbidities）、三塗（Three Evil Paths）中，救度受苦的眾生。為何要求生凈土，自己安樂其身，舍離眾生？這是沒有大慈悲心，專門為自己利益而障礙菩提道（Bodhi Path）。智者大師回答：菩薩有兩種，一種是久遠修行菩薩道，得到無生法忍（Anutpattika-dharma-kshanti）的菩薩，確實應當承擔這種責難。另一種是尚未證得無生法忍以及初發心的凡夫菩薩，必須要常常不離佛，忍力成就后才能在三界內，于惡世中救度受苦的眾生。所以《智度論》（Mahaprajnaparamitopadesa）說：『具縛的凡夫有大悲心，發願生於惡世救度受苦眾生，是沒有這種道理的。』為什麼呢？因為惡世界煩惱強盛，自己沒有忍耐的力量，心隨境轉，被聲色所束縛，自己墮入三塗，怎麼能救度眾生？假使能夠生於人中，聖道難以獲得。或者因為持戒修福而生於人中，得以做國王大臣，富貴自在，即使遇到善知識也不肯信任，貪戀迷惑放縱，廣泛造作各種罪業。
【English Translation】 English version
Written by Muneweng Liuzhang Postscript by Old Man Miaoxi Wang Xuzhong (Wang Xuzhong of Longshu), also known as Rixiu, after extensively reading various books, paid attention to the Buddha-yana (Buddha-yana, Buddhism). He took benefiting others as his own responsibility, truly a lotus in the fire. The Buddha said, 'Those who have not attained liberation themselves but first liberate others are those who have aroused the Bodhi-mind; those who are enlightened themselves and can enlighten others are Tathagatas appearing in the world.' I admire his aspiration and write this postscript for him. If one sees the Amitabha (Amitabha) of one's self-nature (self-nature), then one understands the Pure Land (Pure Land) of mind-only (mind-only). If one cannot do so, then Xuzhong's (Xuzhong) merit in writing this text will not be in vain. Written on the 20th day of the eighth month of the year Gengchen, at Liu Jingwen's (Liu Jingwen) Lazy Nest Cloud. Postscript by Miaoxi Zonggao (Miaoxi Zonggao of Shuangjing) of Shuangjing. Longshu Expanded Pure Land Text, Volume 10 (End) Taisho Tripitaka Volume 47, No. 1970, Longshu Expanded Pure Land Text Longshu Expanded Pure Land Text, Volume 11 Great Master Zhiyi of Tiantai (Great Master Zhiyi of Tiantai) Encourages Practitioners to Specialize in the Pure Land Practice Suppose someone asks: 'All Buddhas and Bodhisattvas take great compassion as their business. If they want to save sentient beings, they should only vow to be born in the Three Realms (Three Realms), and in the Five Turbidities (Five Turbidities) and Three Evil Paths (Three Evil Paths), save suffering sentient beings. Why seek to be born in the Pure Land, to secure oneself and abandon sentient beings? This is without great compassion, solely for one's own benefit, obstructing the Bodhi Path (Bodhi Path).' Zhiyi answers: 'There are two kinds of Bodhisattvas. One is the Bodhisattva who has cultivated the Bodhisattva path for a long time and obtained Anutpattika-dharma-kshanti (Anutpattika-dharma-kshanti), who should indeed bear this responsibility. The other is the ordinary Bodhisattva who has not yet attained Anutpattika-dharma-kshanti and the Bodhisattva who has just aroused the Bodhi-mind. They must always be inseparable from the Buddha, and only after the power of endurance is achieved can they be in the Three Realms, saving suffering sentient beings in the evil world. Therefore, the Mahaprajnaparamitopadesa (Mahaprajnaparamitopadesa) says: 'It is unreasonable for a bound ordinary person to have great compassion and vow to be born in an evil world to save suffering sentient beings.' Why? Because the afflictions of the evil world are strong, and one does not have the power of endurance. The mind follows the environment and is bound by sound and form, and one falls into the Three Evil Paths. How can one save sentient beings? Even if one is born among humans, the holy path is difficult to attain. Or, because of upholding precepts and cultivating blessings, one is born among humans and becomes a king or minister, rich and free. Even if one encounters a good teacher, one is unwilling to trust them, indulging in greed and delusion, and widely creating various sins.'
。乘此惡業一入三塗經無量劫。從地獄出受貧賤身。若不逢善知識。還墮地獄。如此輪迴至於今日。人人皆如是。此名難行道也。故維摩經云。自疾不能救而能救諸疾人。又智度論云。譬如二人各有親眷為水所溺。一人情急直入水救。為無方便力故彼此俱沒。一人有方便。往取船筏乘之救接。悉皆得脫水溺之難。新發意菩薩亦復如是。未得忍力不能救眾生。為此常須近佛得無生忍已方能救眾生。如得船者。又論云。譬如嬰兒不得離父母。或墮坑井。渴乳而死。又如鳥子翅羽未成。祇得依樹附枝。不能遠去。翅翮成就方能飛空自在無礙。凡夫無力。唯得專念阿彌陀佛。使成三昧。以業成故臨終斂念得生。決定不疑。見彌陀佛。證無生忍。已還來三界。乘無生忍船。救苦眾生。廣施佛事任意自在。故論云。遊戲地獄。行者生彼國。得無生忍已還入生死國。教化地獄救苦眾生。以是因緣求生凈土。愿識其教。故十住婆沙論名易行道也。
真州長蘆賾禪師勸參禪人兼修凈土
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。還源
【現代漢語翻譯】 現代漢語譯本：憑藉這種惡業一旦進入地獄、餓鬼、畜生三惡道，要經歷無量劫的時間。從地獄出來后，還要承受貧賤的身體。如果不能遇到善知識，還會再次墮入地獄。就這樣輪迴直到今天，每個人都是如此。這叫做難行道。所以《維摩經》說：『自己有病都不能救，怎麼能救別人的病呢？』又《智度論》說：『譬如兩個人，各自有親人在水中溺水。一個人情急之下直接跳入水中救人，因為沒有方便之力，結果彼此都淹死了。另一個人有方便，去取來船筏，乘船救人，所有人都脫離了溺水的困境。』新發意的菩薩也是這樣，沒有得到忍力，就不能救度眾生。因此，常常需要親近佛，得到無生法忍之後，才能救度眾生，就像得到船筏的人一樣。又論中說：『譬如嬰兒不能離開父母，否則會掉入坑井，渴求乳汁而死。』又如小鳥，翅膀還沒有長成，只能依靠樹枝，不能飛到遠處。翅膀長成后，才能在空中自由自在地飛翔。凡夫沒有力量，只能專心念誦阿彌陀佛（Amitabha Buddha），使之成就三昧（Samadhi，一種高度集中的冥想狀態）。因為業力成就的緣故，臨終時收攝心念，就能往生凈土，決定不會懷疑，見到阿彌陀佛，證得無生法忍。之後再回到三界，乘坐無生法忍之船，救度受苦的眾生，廣泛地施行佛事，任意自在。所以論中說：『遊戲地獄。』修行者往生到極樂世界，得到無生法忍之後，再回到生死輪迴的世界，教化地獄中的眾生，救度受苦的眾生。因為這個因緣，求生凈土，希望認識其中的教義。所以《十住婆沙論》名為易行道。
真州長蘆賾禪師勸勉參禪的人兼修凈土法門
如果以念爲念，以生為生，這是常見（一種錯誤的知見）所導致的迷失。如果以無念為無念，以無生為無生，這是邪見（錯誤的觀點）所導致的迷惑。念而無念，生而無生，這才是第一義諦（最高的真理）。因此，在實際理地上，不接受一絲塵埃，那麼上面沒有諸佛可以念，下面沒有凈土可以生。但在佛事門中，不捨棄任何一個法門，那麼就能總攝所有的根（感官）。實際上存在念佛三昧，可以迴歸本源。
【English Translation】 English version: Relying on this evil karma, once entering the three evil realms of hell, hungry ghosts, and animals, one will experience countless kalpas (aeons). After emerging from hell, one must endure a poor and lowly body. If one does not encounter a good teacher, one will fall into hell again. Reincarnating in this way until today, everyone is like this. This is called the difficult path. Therefore, the Vimalakirti Sutra says: 'One who cannot cure their own illness, how can they cure the illnesses of others?' Also, the Mahaprajnaparamita Sastra says: 'For example, two people each have relatives drowning in water. One person, in a moment of urgency, jumps directly into the water to save them, but because they lack the power of skillful means, both drown. The other person has skillful means, goes to get a boat or raft, and uses it to rescue them, so that all are saved from the difficulty of drowning.' Newly aspiring Bodhisattvas are also like this; without obtaining the power of forbearance, they cannot save sentient beings. Therefore, one must constantly be near the Buddha, and only after obtaining non-origination forbearance (anutpattika-dharma-kshanti) can one save sentient beings, like one who has obtained a boat. Furthermore, the Sastra says: 'For example, an infant cannot be separated from its parents, or it will fall into a pit or well and die of thirst for milk.' Also, like a young bird whose wings have not yet developed, it can only rely on tree branches and cannot go far. Only when its wings are fully developed can it fly freely in the sky without obstruction. Ordinary people have no power and can only single-mindedly recite Amitabha Buddha (Amitabha Buddha), so that it becomes Samadhi (Samadhi, a state of highly concentrated meditation). Because of the accomplishment of karma, at the time of death, gathering their thoughts, they will be reborn in the Pure Land, without any doubt, see Amitabha Buddha, and attain non-origination forbearance. Then they will return to the three realms, riding the boat of non-origination forbearance, to save suffering sentient beings, widely perform Buddhist activities, and be free and at ease. Therefore, the Sastra says: 'Playing in hell.' Practitioners who are born in that country, after obtaining non-origination forbearance, return to the country of birth and death, to teach the beings in hell and save suffering sentient beings. Because of this cause and condition, they seek rebirth in the Pure Land, hoping to understand its teachings. Therefore, the Dasabhumika-vibhasa-sastra is called the easy path.
Chan Master Ze of Changlu Monastery in Zhenzhou Encourages Chan Practitioners to Also Cultivate the Pure Land Practice
To take thought as thought and birth as birth is a loss caused by common views (a type of incorrect view). To take no-thought as no-thought and no-birth as no-birth is a delusion caused by wrong views (incorrect opinions). To think without thinking and to be born without being born is the First Principle (the highest truth). Therefore, in the realm of actual principle, not a speck of dust is accepted, so above there are no Buddhas to be mindful of, and below there is no Pure Land to be born into. But within the gate of Buddhist affairs, not a single dharma is abandoned, so all the roots (senses) can be encompassed. In reality, there exists the Samadhi of Buddha-Recitation, which can return to the source.
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。故能凡聖各住于自位而感應道交。東西不相往來而神遷凈域。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。然大聖之意非以娑婆國土丘陵坑坎五趣雜居土石諸山穢惡充滿直為可厭。又非以極樂世界黃金為地行樹參空樓聳七珍華敷四色直為可忻。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媱。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。切嘗論之。此方之人無不厭俗舍之煩喧慕蘭若之寂靜。故有舍家出家。則慇勤讚歎。而娑婆眾苦何止俗舍之煩喧。極樂優遊豈止蘭若之寂靜。知出家為美而不願往生。其惑一也。萬里辛勤遠求知識者。蓋以發明大事抉擇生死。而彌陀世尊色心業勝。願力弘深。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。
【現代漢語翻譯】 現代漢語譯本： 《要術》開示了往生凈土的法門。因此，終日唸佛卻不違背無念的境界，熾盛地求生凈土卻不違背無生的道理。所以能夠使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。這其中的道理是無法通過詰難來理解的。所以經中說：『如果有人聽聞阿彌陀佛（Amitabha，梵語，意為無量光），執持名號，乃至這個人臨終時心不顛倒，就能往生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。然而大聖的本意，並非認為娑婆國土（Saha World，意為堪忍世界）的丘陵坑坎、五趣雜居、土石諸山、穢惡充滿就直接令人厭惡，又並非認為極樂世界（Sukhavati，意為極樂）的黃金為地、行樹參天、樓閣聳立、七寶蓮華鋪設四色就直接令人欣喜。而是因為初發心入道的人，忍辱的力量還不純熟，需要依託清凈的因緣來作為增上緣。為什麼呢？因為娑婆國土釋迦牟尼佛（Sakyamuni Buddha，佛教創始人）已經滅度，彌勒佛（Maitreya，未來佛）尚未降生；而極樂世界阿彌陀佛現在正在說法。娑婆國土觀世音菩薩（Avalokitesvara，意為觀世音）和大勢至菩薩（Mahasthamaprapta，意為大勢至）徒然仰慕嘉名；而極樂世界這兩位大菩薩親自作為殊勝的道友。娑婆國土諸魔競相作亂，惱亂修行人；而極樂世界在大光明中，決沒有魔事。娑婆國土邪聲雜亂，女色妖嬈；而極樂世界水鳥樹林都宣揚微妙的佛法，正報清凈，實際上沒有女人。既然這樣，修行的因緣具足，沒有比西方凈土更好的了。淺信的人橫生疑惑和誹謗。請仔細想想，此方世界的人沒有不厭惡世俗居所的煩囂喧鬧，而羨慕蘭若（Aranya，意為寂靜處，指寺院）的寂靜的。所以有人舍家出家，就慇勤地讚歎。然而娑婆世界的眾苦，何止是世俗居所的煩囂喧鬧？極樂世界的優遊自在，豈止是蘭若的寂靜？知道出家是美好的，卻不願意往生，這是迷惑之一。 萬里辛勤地遠求善知識的人，是爲了發明大事，抉擇生死。而彌陀世尊的色身、心識和業力都殊勝，願力弘深，一演說圓滿的音聲，沒有不與佛法相契合的。願意參訪善知識，卻不願意見佛，這是迷惑之二。叢林廣眾，大家都樂於棲止，（卻）不願依附少數人的道場。
【English Translation】 English version: The 'Essentials' reveals the Dharma gate of rebirth in the Pure Land. Therefore, reciting the Buddha's name all day long does not contradict non-念 (non-念, wu-nian, absence of thought), and fervently seeking rebirth does not contradict non-birth. Thus, ordinary beings and sages can each dwell in their own positions, and the response and the Way intermingle; the East and West do not travel to each other, yet the spirit migrates to the Pure Land. This cannot be understood through questioning. Therefore, the Sutra says: 'If a person hears of Amitabha (Amitabha, Sanskrit, meaning 'Infinite Light'), holds onto his name, and even at the end of their life, their mind is not confused, they will be reborn in Amitabha's Land of Ultimate Bliss (Sukhavati, meaning 'Land of Bliss').' Although the Tathagata (Tathagata, 'Thus Come One', an epithet of the Buddha) manifests in both the realms of purification and defilement through the two gates of 折 (subduing) and 攝 (gathering), the intention of the Great Sage is not that the hills and valleys, the mixed dwellings of the five realms, the mountains of earth and stone, and the filth and evil that fill the Saha World (Saha World, meaning 'World of Endurance') are directly repulsive, nor that the golden ground, the towering trees, the lofty pavilions, and the four-colored lotus flowers of the Land of Ultimate Bliss are directly delightful. Rather, it is because those who have just begun to enter the path, whose strength of patience is not yet pure, need to rely on pure conditions as an enhancing cause. Why? Because in the Saha World, Sakyamuni Buddha (Sakyamuni Buddha, the founder of Buddhism) has already passed away, and Maitreya (Maitreya, the future Buddha) has not yet been born; while in the Land of Ultimate Bliss, Amitabha Buddha is currently teaching the Dharma. In the Saha World, Avalokitesvara (Avalokitesvara, meaning 'The One Who Hears the Cries of the World') and Mahasthamaprapta (Mahasthamaprapta, meaning 'Great Strength Arrived') Bodhisattvas are merely admired for their excellent names; while in the Land of Ultimate Bliss, these two great Bodhisattvas personally serve as excellent companions. In the Saha World, all kinds of demons compete to create disturbances and trouble practitioners; while in the Land of Ultimate Bliss, in the midst of great light, there are absolutely no demonic affairs. In the Saha World, evil sounds are mixed and chaotic, and female forms are seductive; while in the Land of Ultimate Bliss, the water birds and trees all proclaim the wonderful Dharma, and the retribution body is pure, with no women. Since this is the case, the conditions for cultivation are complete, and there is nothing better than the Western Pure Land. Those with shallow faith give rise to doubts and slanders. Please consider carefully, people in this world all dislike the煩喧 (fanxuan, noisy and bustling) of secular dwellings and admire the寂靜 (jing, quietude) of Aranya (Aranya, meaning 'quiet place', referring to monasteries). Therefore, when someone leaves home to become a monk, they are earnestly praised. However, the sufferings of the Saha World are far more than the煩喧 (fanxuan, noisy and bustling) of secular dwellings, and the ease and freedom of the Land of Ultimate Bliss are far more than the寂靜 (jing, quietude) of Aranya (Aranya, meaning 'quiet place', referring to monasteries). Knowing that leaving home is good, yet not wishing to be reborn, this is one delusion. Those who diligently seek knowledge from afar are doing so to discover great matters and resolve the matter of life and death. Amitabha Buddha's form, mind, and karma are all superior, and his vows are vast and profound. Once he expounds the perfect sound, there is nothing that does not accord with the Dharma. Willing to visit teachers, yet not wishing to see the Buddha, this is the second delusion. Everyone is happy to dwell in large monasteries, (but) unwilling to rely on small communities.
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。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。而不知凈土長年。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。擬此大權菩薩。其惑五也。故經應當發願生彼國。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。三十二應隨類身遍周塵剎。周旋五趣普被諸根。不動一心遍行三昧。灑定水於三千。出衆生於火宅。自利利他皆悉圓滿。然則唯心凈土自性阿彌。蓋解脫之要門。修
【現代漢語翻譯】 現代漢語譯本 而且在極樂世界，一生補處（指下一輩子就能成佛的菩薩）的菩薩數量非常多，這些上善之人聚集在一處。既然想要親近善知識，卻不仰慕清凈的大眾，這是第三種迷惑。我們這個世界的人，壽命最長也不過百歲，而且從小到老，總是被疾病纏繞，昏沉睡眠佔據了大半時間。菩薩尚且會被隔陰之迷所困擾，聲聞（指阿羅漢）還不能清楚地記得出生的過程，那麼短暫的時間裡，能真正用於修行的時間少之又少，卻還沒有達到不退轉的境界，實在令人感到心寒。而西方極樂世界的人，壽命無量，一旦在蓮花中化生，就再也沒有死亡的痛苦，修行可以持續不斷，直到證得菩提，所以能夠很快獲得阿惟越致（不退轉的境界），成佛是可以預期的。流連於娑婆世界短暫的生命，卻不知道凈土的壽命是如此長久，這是第四種迷惑。如果能夠達到不退轉的境界，證得無生法忍，在慾望中而沒有慾望，身處塵世而不被塵世所污染，才能發起無緣大慈，運用同體大悲，回到塵世中，與五濁惡世同流合污。有些人只是略微聽聞佛法，只有少許智慧，或者只是做了一些善事，就認為自己永遠脫離了四種煩惱的束縛，超越了十地菩薩的境界，詆譭凈土，貪戀娑婆世界，掩耳盜鈴，最終還是會像牛馬一樣流浪，最終墮入地獄。不知道自己是什麼樣的人，卻想要效仿那些大權菩薩，這是第五種迷惑。所以《阿彌陀經》說『應當發願生彼國』，卻不相信諸佛的真誠之言，不願往生凈土，豈不是非常迷惑嗎？如果相信佛的話而往生凈土，那麼就不會被業力所束縛，不會被劫難所傷害，擺脫了人間的八苦，沒有天上的五衰，甚至沒有惡道的名稱，更何況有真實的惡道呢？只有一乘佛法，決定沒有其他法門。歸依一體三寶，奉事十方如來。佛光照耀身體，所有的迷惑都會消失，佛法滋養精神，六種神通自然具足。三十七道品等助道之法，應念圓滿成就。三十二應化身，隨著眾生的類別而遍佈塵剎。在五道中輪迴，普度各種根性的眾生。不離開清凈的本心，而能普遍地運用各種三昧。將禪定的甘露灑向三千大千世界，救度眾生脫離火宅。自利利他，都能夠圓滿。那麼，唯心凈土，自性彌陀，實在是解脫的重要法門，修行的重要途徑。
【English Translation】 English version Moreover, in the World of Ultimate Bliss, there are countless Bodhisattvas who are 'Awaiting One Lifetime' (those who will attain Buddhahood in their next life). These supremely virtuous beings gather in one place. Since they desire to be close to spiritual companions, yet do not admire the pure assembly of the ocean-like multitude, this is the third delusion. People in this world have a maximum lifespan of only a hundred years, and are constantly afflicted by childhood ignorance, old age, and disease. Drowsiness and sleep occupy most of their time. Even Bodhisattvas are still obscured by the delusion of the intermediate state, and Sravakas (Arhats) are still unclear about the process of birth. Thus, of the short time available, little is actually used for practice, and yet they have not attained the state of non-retrogression, which is truly disheartening. People in the Western Pure Land have immeasurable lifespans. Once born from a lotus bud, they no longer experience the suffering of death. Their practice continues uninterrupted until they attain Bodhi, so they quickly attain Avaivartika (the state of non-retrogression), and the stage of Buddhahood can be expected. Lingering in the fleeting existence of the Saha World, yet not knowing the long lifespan of the Pure Land, this is the fourth delusion. If one attains the state of non-retrogression and realizes the non-arising of phenomena, being without desire in the midst of desire, and remaining unstained by the dust of the world, then one can arouse unconditioned compassion and exercise the great compassion of oneness, returning to the world of suffering and harmonizing with the five turbidities. Some, with shallow understanding and limited wisdom, or with only a small amount of good deeds, claim to have permanently escaped the four streams of suffering and surpassed the ten stages of Bodhisattvas, criticizing the Pure Land and clinging to the Saha World, covering their eyes and returning empty-handed, ultimately wandering like cattle and horses, and joining the ranks of those heading to hell. Not knowing what kind of person they are, they attempt to emulate the Bodhisattvas of great power, this is the fifth delusion. Therefore, the Sutra says, 'One should make a vow to be born in that country,' yet they do not believe the sincere words of the Buddhas, and are unwilling to be reborn in the Pure Land, how deluded are they! If one believes the words of the Buddha and is born in the Pure Land, then one will not be bound by karma, nor harmed by calamities, freed from the eight sufferings of the human realm, and without the five signs of decay of the heavens. There is not even the name of evil paths, let alone the reality of them. Only the One Vehicle Dharma is revealed, and there are definitely no other paths. Taking refuge in the One Body Three Jewels, serving the Buddhas of the ten directions. The light of the Buddha illuminates the body, and all delusions disappear. The taste of the Dharma nourishes the spirit, and the six supernatural powers are naturally complete. The thirty-seven factors of enlightenment are fulfilled in an instant. The thirty-two response bodies manifest according to the types of beings, pervading all realms. Revolving in the five realms, universally benefiting all beings with various faculties. Without moving from the one pure mind, one can universally practice all samadhis. Sprinkling the nectar of samadhi upon the three thousand great thousand worlds, rescuing beings from the burning house. Benefiting oneself and others, all is perfectly fulfilled. Therefore, the Pure Land is only mind, and the self-nature is Amitabha. This is truly the essential gateway to liberation, and the important path of practice.
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。心有近憂。一失其身。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。切冀蓮池勝會。金地法明綺互相資。必諧斯愿。操舟順水。更加櫓棹之功。則十萬遙程不勞而至矣。
元祐四年冬。宗賾夜夢。一男子烏巾白衣。可三十許。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。曰普慧。(宗賾)書已。白衣者又云。家兄亦告上名。(宗賾)問曰。令兄何名。云普賢。言訖遂隱。(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。然則預此會者豈小緣哉。今乃以二大菩薩為此會首云。
杭州永明壽禪師戒無證悟人勿輕凈土
設問曰。但見性悟道便超生死。何用繫念彼佛求生他方。答曰。真修行人應自審察。如人飲水冷暖自知。今存龜鑑以破多惑。諸仁者當觀自己行解見性悟道。受如來記紹祖師位。能如馬鳴龍樹否。得無礙辯才證法華三昧。能知天臺智者否。宗說皆通行解兼修。能如忠國師否。此諸大士皆明垂言教深勸往生。蓋是自利利他。豈肯
【現代漢語翻譯】 現代漢語譯本： 通往解脫的捷徑。因此，所有闡明究竟意義的大乘經典無不指向凈土。過去的賢者和後來的聖人，都發愿自己和他人往生凈土。因為想要度人，首先必須自度。唉，人沒有長遠的考慮，心中就會有眼前的憂患。一旦失去了人身，萬劫都將後悔莫及。所以帶領大眾，各自唸誦阿彌陀佛（Amitabha Buddha，西方極樂世界的教主）的名號，一百聲、一千聲乃至一萬聲，迴向共同的因緣，發願往生西方極樂世界。懇切希望在蓮池勝會（Lotus Pond Assembly，指西方極樂世界）中，黃金鋪地的殊勝景象，佛法光明相互資助，必定能夠實現這個願望。如同駕船順水，再加上搖櫓劃槳的努力，那麼十萬遙遠的路程，也能毫不費力地到達。 元祐四年冬天，宗賾（Zongze，人名）夜裡做夢，夢見一個男子，頭戴烏巾，身穿白衣，大約三十多歲，風度清秀美好，舉止閒適文雅。他向宗賾作揖說道：『想要加入您的彌陀會（Amitabha Assembly，唸佛求生凈土的集會），請登記一個名字。』宗賾於是拿起《蓮華勝會錄》（Lotus Excellent Assembly Record，記錄參加蓮池勝會者名字的簿冊），拿著筆問道：『您叫什麼名字？』男子說：『普慧（Puhui，普遍的智慧）。』宗賾登記完畢。白衣男子又說：『我的哥哥也請登記上名字。』宗賾問道：『您的哥哥叫什麼名字？』男子說：『普賢（Samantabhadra，象徵一切諸佛的理德與行德的菩薩）。』說完就消失了。宗賾醒來后詢問各位耆宿（qisu，年老而有德望的人），他們都說：『《華嚴經·離世間品》（Avatamsaka Sutra, Leaving the World Chapter）中有兩位大菩薩的名字。』宗賾認為佛子行佛事，幫助佛陀弘揚教化，必定有賢聖暗中贊助。那麼，參加這個集會的人，難道是小小的因緣嗎？現在竟然以兩位大菩薩作為這個集會的首領啊！ 杭州永明壽禪師（Yongming Yanshou，人名）告誡沒有證悟的人不要輕視凈土法門 假設有人問：『只要見性悟道，就能超越生死，為什麼還要繫念阿彌陀佛，求生其他方世界？』回答說：『真正的修行人應該自己審察，如同人喝水，冷暖自己知道。現在存留古人的明鑑，用來破除許多疑惑。各位應當觀察自己的修行和理解，見性悟道，接受如來的授記，繼承祖師的地位，能夠像馬鳴（Asvaghosa，佛教論師）和龍樹（Nagarjuna，大乘佛教的重要思想家）那樣嗎？得到無礙的辯才，證得法華三昧（Lotus Samadhi，修習《法華經》而得的禪定），能夠像天臺智者（Zhiyi，天臺宗的創始人）那樣嗎？宗門和教理都通達，修行和理解都兼顧，能夠像忠國師（Zhong Guoshi，唐朝國師）那樣嗎？』這些大士都明白地留下言教，深深地勸人往生凈土，這正是自利利他，難道會輕易如此嗎？
【English Translation】 English version: The shortcut to liberation. Therefore, all Mahayana sutras that elucidate the ultimate meaning invariably point to the Pure Land. Sages of the past and saints of the future all vow to be reborn in the Pure Land, both for themselves and for others. This is because, to liberate others, one must first liberate oneself. Alas, if people lack long-term vision, their hearts will be filled with immediate worries. Once they lose their human form, they will deeply regret it for countless eons. Therefore, I lead the great assembly to each recite the name of Amitabha Buddha (Amitabha Buddha, the lord of the Western Pure Land of Ultimate Bliss), a hundred times, a thousand times, or even ten thousand times, dedicating the merit to our shared karmic connection, vowing to be reborn in that land. I earnestly hope that in the Lotus Pond Assembly (Lotus Pond Assembly, referring to the Western Pure Land), the magnificent scene of golden ground, and the light of the Dharma will mutually support each other, and this vow will surely be fulfilled. Like sailing with the current, adding the effort of rowing and paddling, then the distant journey of a hundred thousand miles will be reached effortlessly. In the winter of the fourth year of Yuanyou (Yuan-yu, a reign period in the Song Dynasty), Zongze (Zongze, a personal name) had a dream at night. In the dream, he saw a man wearing a black turban and white robes, about thirty years old, with a refined and handsome appearance, and leisurely and elegant manners. He bowed to Zongze and said, 'I wish to join your Amitabha Assembly (Amitabha Assembly, a gathering for reciting the Buddha's name to seek rebirth in the Pure Land), please register my name.' Zongze then took the Lotus Excellent Assembly Record (Lotus Excellent Assembly Record, a register of names of those participating in the Lotus Pond Assembly), and asked with a pen, 'What is your name?' The man said, 'Puhui (Puhui, universal wisdom).' Zongze finished registering. The man in white then said, 'Please also register my elder brother's name.' Zongze asked, 'What is your elder brother's name?' The man said, 'Samantabhadra (Samantabhadra, a bodhisattva symbolizing the virtue of reason and practice of all Buddhas).' After speaking, he disappeared. Zongze woke up and inquired of the elders, who all said, 'The Avatamsaka Sutra, Leaving the World Chapter (Avatamsaka Sutra, Leaving the World Chapter) contains the names of two great bodhisattvas.' Zongze believed that Buddhist disciples performing Buddhist deeds, helping the Buddha to propagate the teachings, must have the secret support of sages. Then, is the karmic connection of those who participate in this assembly a small one? Now, the two great bodhisattvas are taken as the leaders of this assembly! Chan Master Yongming Yanshou (Yongming Yanshou, a personal name) of Hangzhou warns those without enlightenment not to belittle the Pure Land path Suppose someone asks: 'If one can transcend birth and death simply by seeing one's nature and attaining enlightenment, why bother focusing one's mind on that Buddha and seeking rebirth in another realm?' The answer is: 'A true practitioner should examine themselves, just as one knows the temperature of water by drinking it. Now, I preserve the ancient mirror to dispel many doubts. You should observe your own practice and understanding, seeing your nature and attaining enlightenment, receiving the prediction of the Tathagata, and inheriting the position of the patriarch. Can you be like Asvaghosa (Asvaghosa, a Buddhist commentator) and Nagarjuna (Nagarjuna, an important thinker of Mahayana Buddhism)? Can you attain unobstructed eloquence and realize the Lotus Samadhi (Lotus Samadhi, the samadhi attained by practicing the Lotus Sutra), like Zhiyi (Zhiyi, the founder of the Tiantai school)? Are you proficient in both doctrine and practice, cultivating both understanding and practice, like Zhong Guoshi (Zhong Guoshi, a national teacher of the Tang Dynasty)?' These great beings all clearly left behind teachings, deeply urging people to be reborn in the Pure Land. This is precisely benefiting both oneself and others. Would they do so lightly?
誤人自誤。況大雄讚歎。金口丁寧。希從昔賢恭稟佛敕。定不謬誤也。仍往生傳所載古今高士事蹟顯著非一。宜勤觀覽以自照知。又當自度臨命終時。生死去住定得自在否。自無始來惡業重障定不現前。此一報身定脫輪迴否。三塗惡道異類中行出沒自由定無苦惱否。天上人間十方世界隨意寄託定無滯礙否。若也了了自信得及。何善如之。若其未也。莫以一時貢高卻致永劫沉淪。自失善利。將復尤誰。嗚呼哀哉。何嗟及矣。
右賾禪師語見禪師勸化集中。智者大師及壽禪師語見宋朝王敏仲侍郎直指凈土決疑集中。侍郎名古在搢紳間。為神仙所知。鐘離真人嘗與諸云。風燈泡沫兩相悲。未肯遺榮自保持。頷下藏珠當猛取。身中有道更求誰。才高雅稱神仙骨。智照靈如大寶龜。一半青山無賣處。約君攜手話希夷。由此觀之。可見侍郎為非凡。且益知西方凈土所宜歸心也。
承相鄭清之勸修凈土文
人皆謂。修凈土不如禪教律。余獨謂。禪教律法門莫如修凈土。夫真凈明妙虛徹靈通。凡在智愚皆具此性。根塵幻境相與淪胥。生死輪迴窮劫不斷。故釋氏以禪教律假設方便。使之從門而入俱得超悟。惟無量壽佛獨出一門曰。修行凈土如單方治病。簡要直截。一念之專即到彼岸。不問緇白皆可奉行。但知為化愚俗
【現代漢語翻譯】 現代漢語譯本： 誤導別人的人也會誤導自己。更何況大雄（指佛陀）讚歎，金口（指佛陀的口）再三叮嚀，希望你們遵循古代賢人的教誨，恭敬地接受佛的教敕，一定不會有錯。而且《往生傳》所記載的古今高士的事蹟非常顯著，不止一例，應該勤奮地觀看學習，用來對照反省自己。還要自己衡量，臨命終時，生死去留是否能夠自在？從無始以來積累的惡業重障是否會顯現？這一世的報身是否能夠脫離輪迴？在三塗惡道和各種異類中自由出入，是否沒有苦惱？在天上人間和十方世界隨意寄託，是否沒有滯礙？如果能夠清清楚楚地自信能夠做到，那還有什麼比這更好呢？如果還不能做到，不要因為一時的貢高自滿，導致永劫的沉淪，自己失去善利，又能責怪誰呢？唉，可悲啊！到那時後悔也來不及了。
右賾禪師的話出自禪師勸化集中。智者大師和壽禪師的話出自宋朝王敏仲侍郎《直指凈土決疑集》中。這位侍郎名叫古，在士大夫中很有名望，被神仙所知。鐘離真人曾經對他說：『風燈泡沫，兩者都令人悲哀，你還不肯放棄榮華富貴，好好地保持自己。頷下藏珠（比喻珍貴的寶物）應當趕緊取出來，自身擁有道，又何必向外尋求呢？你的才華高雅，堪稱神仙之骨，智慧明亮，靈敏如大寶龜。一半青山沒有賣出去，我約你攜手一起談論陳希夷（一位著名的道士）。』由此看來，可見這位侍郎不是凡人，也更加知道西方凈土是應該歸心的地方。
丞相鄭清之勸修凈土文
人們都說，修凈土不如禪、教、律。我卻認為，禪、教、律法門不如修凈土。真凈明妙，虛徹靈通，凡是具有智慧或愚笨的人都具備這種本性。但是由於根塵幻境相互作用，導致生死輪迴，永無止境。所以釋迦牟尼佛用禪、教、律來假設方便法門，使人們從這些門徑進入，都能得到超脫和覺悟。只有無量壽佛（Amitabha）特別開闢了一個法門，叫做修行凈土，就像用單方來治療疾病一樣，簡要直接，只要一心專念，就能到達彼岸。不論是出家人還是在家人，都可以奉行。只要知道這是爲了教化愚昧無知的人。
【English Translation】 English version: Misleading others also misleads oneself. Moreover, the Great Hero (Daxiong, referring to the Buddha) praises, and the Golden Mouth (Jin Kou, referring to the Buddha's mouth) repeatedly urges, hoping that you will follow the teachings of the ancient sages and respectfully receive the Buddha's edicts, which will certainly not be wrong. Furthermore, the deeds of ancient and modern eminent people recorded in the 'Biographies of Rebirth (Wang Sheng Zhuan)' are very prominent, not just one case. You should diligently observe and learn from them to reflect on yourself. You should also assess yourself: at the time of death, will you be free to choose whether to live or die? Will the heavy obstacles of evil karma accumulated since beginningless time not manifest? Will this body of retribution be able to escape reincarnation? Will you be free to enter and exit the three evil realms (San Tu) and various other species without suffering? Will you be able to freely reside in the heavens, the human realm, and the ten directions of the world without hindrance? If you can clearly and confidently achieve this, what could be better? If you cannot, do not let temporary arrogance lead to eternal sinking, losing your own good benefits. Who can you blame then? Alas, how sad! It will be too late for regret.
The words of Zen Master Youze are found in the 'Collection of Exhortations by the Zen Master'. The words of Master Zhi Zhe and Zen Master Shou are found in the 'Direct Pointing to the Pure Land: Resolving Doubts' by Wang Minzhong, a Song Dynasty official. This official, named Gu, was well-known among the literati and known by the immortals. Zhongli Quan once said to him: 'Wind lamps and bubbles are both sorrowful. You are unwilling to abandon glory and wealth to preserve yourself. The pearl hidden under your chin (a metaphor for a precious treasure) should be taken out quickly. You possess the Dao within yourself, so why seek it externally? Your talent is elegant, worthy of being called the bones of an immortal, and your wisdom is bright and agile like a great treasure turtle. Half of the green mountains are not for sale. I invite you to discuss Xi Yi (a famous Taoist) together.' From this, it can be seen that this official was no ordinary person, and it further shows that the Western Pure Land is where one should place their heart.
Chancellor Zheng Qingzhi's Exhortation to Cultivate the Pure Land
People all say that cultivating the Pure Land is not as good as Chan (Zen), Teachings (Doctrine), and Discipline (Vinaya). I, however, believe that the methods of Chan, Teachings, and Discipline are not as good as cultivating the Pure Land. True purity, brightness, subtlety, emptiness, and spiritual penetration are inherent in all beings, whether wise or foolish. However, due to the interaction of the roots, dust, and illusory realms, birth and death continue endlessly in reincarnation. Therefore, Shakyamuni Buddha used Chan, Teachings, and Discipline as expedient means to allow people to enter through these paths and attain transcendence and enlightenment. Only Amitabha Buddha (Wu Liang Shou Fo) has specially opened a path called cultivating the Pure Land, which is like using a simple prescription to treat a disease—concise and direct. With just one focused thought, one can reach the other shore. Whether monks or laypeople, all can practice it. One only needs to know that this is to transform the ignorant and foolish.
淺近之說。其實則成佛道捷徑之途。今之學者不過禪教律。究竟圓頓莫如禪。非利根上器神領意解者。則未免墮頑空之失。研究三乘莫如教。非得魚忘筌因指見月者。未免鉆故紙之病。護善遮惡莫如律。非身心清凈表裡一如。則未免自纏縛之苦。總以觀之。論其所入則禪教律。要其所歸則戒定慧。不由禪教律而得戒定慧者。其唯凈土之一門乎。方唸佛時。口誦心惟。諸惡莫作。豈非戒。繫念凈境。幻塵俱滅。豈非定。念實無念。心華湛然。豈非慧。人能屏除萬慮一意西方。則不施棒喝而悟圓頓機。不閱大藏經而得正法眼。不持四威儀中而得大自在。不垢不凈無纏無脫。當是時也。孰為戒定慧。孰為禪教律。我心佛心一無差別。此修凈土之極致也。八功德水金蓮華臺又何必疑哉。凈土樞要之作勤矣。
廬陵李氏夢記
彥弼乾道癸巳家染疫疾。四月五日彥弼亦病。粥藥不進。至十九日早夢。一人褐衣神貌清臞。以手撫摩彥弼肢體。而呼彥弼令速起。彥弼惕然問曰。公何人耶。答曰。予即龍舒也。彥弼因告以疾病。雖欲支援莫能。將何以愈其疾乎。公曰。記省𨷂中雅教汝捷徑否。彥弼曰。然。每日持誦阿彌陀佛不輟。公曰。汝起食白粥。即可既悟。索粥食之。病果隨愈。后見龍舒畫像。儼然如夢見者。彥弼稔聞
【現代漢語翻譯】 現代漢語譯本： 這是一種淺顯易懂的說法。但實際上，它是通往成佛之道的捷徑。現在的學習者不外乎禪、教、律三方面。要說最圓融頓悟的，莫過於禪宗。但如果不是利根之人，上等根器，能夠心領神會，就難免會陷入頑空的迷失。研究三乘教法，莫過於經教。但如果不能得魚忘筌，因指見月，就難免會陷入鉆研故紙堆的弊病。守護善行，遮止惡行，莫過於戒律。但如果不能身心清凈，表裡如一，就難免會陷入自我纏縛的痛苦。總的來說，從入手處來看，是禪、教、律；從最終歸宿來看，是戒、定、慧。如果不是通過禪、教、律而獲得戒、定、慧，那大概只有凈土法門了。當唸佛的時候，口中誦唸，心中思惟，諸惡莫作，這難道不是戒嗎？繫念清凈的境界，幻塵全部消滅，這難道不是定嗎？唸到實無所念，心如蓮花般清澈，這難道不是慧嗎？人如果能夠屏除一切雜念，一心向往西方極樂世界，那麼不用棒喝也能領悟圓頓之機，不閱讀大藏經也能獲得正法眼，不拘泥於四威儀也能獲得大自在，不垢不凈，無纏無脫。在這個時候，哪裡還有什麼戒定慧，哪裡還有什麼禪教律？我的心和佛的心，本來就沒有差別。這才是修習凈土法門的極致境界。八功德水，金蓮華臺，又有什麼可懷疑的呢？這篇《凈土樞要》寫得真是精勤啊。
廬陵李彥弼夢記
彥弼在乾道癸巳年（1173年）家裡染上了瘟疫。四月五日，彥弼也生病了，粥和藥都吃不下去。到了十九日早上，他做了一個夢，夢見一個人穿著褐色的衣服，神態清秀，用手撫摸彥弼的肢體，並呼喚彥弼讓他趕快起來。彥弼驚醒后問道：『您是什麼人？』那人回答說：『我就是龍舒（王日休，凈土宗居士）。』彥弼於是告訴他自己生病了，即使想支撐身體也做不到，要怎樣才能治好這個病呢？龍舒說：『你還記得我平時教你的捷徑嗎？』彥弼說：『記得，我每天都堅持唸誦阿彌陀佛（Amitabha Buddha，西方極樂世界的教主）的名號。』龍舒說：『你起來喝點白粥，病就可以痊癒了。』彥弼找來粥喝下，病果然就好了。後來他看到龍舒的畫像，和夢中見到的一模一樣。彥弼一直聽說過龍舒的
【English Translation】 English version: This is a simple and easy-to-understand explanation. But in reality, it is a shortcut to the path of attaining Buddhahood. Present-day learners are nothing more than Chan (Zen), Doctrine, and Discipline. To speak of the most perfect and sudden enlightenment, nothing surpasses Chan. But if one is not of sharp faculties, of superior capacity, able to grasp the meaning intuitively, then one will inevitably fall into the error of clinging to emptiness. To study the Three Vehicles of teachings, nothing surpasses the scriptures. But if one cannot discard the trap after catching the fish, or see the moon through the pointing finger, then one will inevitably fall into the disease of delving into old papers. To protect good and prevent evil, nothing surpasses the precepts. But if one cannot be pure in body and mind, consistent inside and out, then one will inevitably fall into the suffering of self-entanglement. In general, considering it, in terms of what one enters, it is Chan, Doctrine, and Discipline; in terms of where one ultimately returns, it is Precepts, Samadhi (Concentration), and Wisdom. If one obtains Precepts, Samadhi, and Wisdom without going through Chan, Doctrine, and Discipline, then it is probably only the Pure Land (Sukhavati) Dharma-door. When reciting the Buddha's name, the mouth recites and the mind contemplates, refraining from all evil deeds, is this not Precepts? Focusing the mind on the pure realm, all illusory dust vanishes, is this not Samadhi? Reciting to the point of no-recitation, the mind is clear and radiant like a lotus flower, is this not Wisdom? If a person can eliminate all distracting thoughts and single-mindedly aspire to the Western Pure Land, then without the use of shouts or blows, one can awaken to the opportunity for sudden enlightenment; without reading the Great Treasury of Scriptures, one can obtain the Dharma Eye; without adhering to the four modes of deportment, one can obtain great freedom, neither defiled nor pure, without entanglement or liberation. At that time, who is Precepts, Samadhi, and Wisdom? Who is Chan, Doctrine, and Discipline? My mind and the Buddha's mind are without any difference. This is the ultimate state of cultivating the Pure Land Dharma-door. What need is there to doubt the Eight Meritorious Waters and the golden lotus flower platform? This work, 'Essentials of Pure Land,' is truly diligent.
Dream Record of Li Yanbi of Luling
In the year Gui Si of the Qiandao era (1173), Yanbi's family contracted an epidemic. On the fifth day of the fourth month, Yanbi also fell ill, unable to eat porridge or medicine. On the morning of the nineteenth day, he had a dream in which a person wearing brown clothing, with a clear and emaciated appearance, stroked Yanbi's limbs with his hand and called out to Yanbi, urging him to get up quickly. Startled, Yanbi asked, 'Who are you?' The person replied, 'I am Longshu (Wang Rixiu, a Pure Land lay practitioner).' Yanbi then told him about his illness, saying that even if he wanted to support himself, he could not, and asked how he could cure his illness. Longshu said, 'Do you remember the shortcut I usually taught you?' Yanbi said, 'Yes, I recite the name of Amitabha Buddha (the lord of the Western Pure Land) every day without ceasing.' Longshu said, 'Get up and eat some white porridge, and your illness will be cured.' Yanbi found some porridge and drank it, and his illness was indeed cured. Later, he saw a portrait of Longshu, which was exactly as he had seen in the dream. Yanbi had always heard of Longshu's
。居士潛通六藝。尤精於易。誨人不倦。所至學者輻湊。謝君以靜逸堂待之。戶外之屨常滿。正月十一日令子侄往承其教。不久回云。居士夜來講書罷如常。持誦禮佛至三鼓。忽厲聲念阿彌陀佛數聲云。佛來接我。言訖立化。是夕邦人有夢。二青衣引公向西而行。傳為勝異。識與不識咸來瞻敬。恨不款奉談塵而重惜焉。居士未示寂滅前三日。遍囑諸人勉進道業。有此後不復再見之語。初十日訪趙公省干。借凈室云。道業辨去。時好。乃書曰。課積計九百二十萬五百貼于壁。噫自非根性融明達乎生死之理。未易臻此。彥弼一病垂死。棺槨衣衾已陳於前。荷居士陰賜。極接遂獲平愈。可謂生死骨肉者矣。或曰。夢因想成。然食白粥之效安可誣也。抑知居士悲願甚深切欲及人。雖在常寂光中。不妄念力。其勸修凈土成佛之緣。可不勉勵而進哉。謹刻公像。並著感應事蹟。用廣其傳。非敢飾辭以惑耳目。故此直述而具載之。伏冀見聞敬信同沾利益。王神昭著寔證斯言。公姓王。名日休。字虛中。號龍舒居士云。是歲下元廬陵李彥弼謹記。
旴江聶允迪跋
居士平昔以凈土之說懇切勸人。嘗盤桓于鄉里。允迪於是時年方二十餘。適預計偕。東上且未知有佛法。弗獲識公。面迨犬馬之齒。至三十連嬰災患。殊覺人生沉
【現代漢語翻譯】 現代漢語譯本：居士精通六藝，尤其擅長《易經》，誨人不倦，所到之處，求學者眾多。謝君用靜逸堂招待他，門外的鞋子常常擺滿。正月十一日，他讓子侄去接受居士的教誨。不久，子侄回來稟告說，居士晚上講書完畢，一切如常，持誦經文、禮拜佛陀到三更時分，忽然大聲唸誦『阿彌陀佛』數聲，說：『佛來接我了。』說完就站著圓寂了。當晚，當地有人夢見兩位青衣童子引導居士向西方而去，人們都認為是殊勝奇異的景象。認識或不認識的人都來瞻仰敬拜，遺憾未能有機會向他請教，深感惋惜。居士在示寂（圓寂）前三天，遍告眾人要努力精進修道，說了『此後不會再相見』這樣的話。初十那天，他拜訪趙公省干，借用他的凈室，說：『道業已經辨明，時機很好。』於是寫道：『課誦積累計算有九百二十萬五百遍』貼在墻上。唉，如果不是根性聰慧，通達生死之理，難以達到這種境界。李彥弼（彥弼）曾病重垂危，棺材衣物已經擺在面前，承蒙居士暗中相助，極力接濟，最終得以痊癒，真可謂是生死之交。有人說，夢境是因思念而成的，然而喝白粥的功效怎能虛假呢？由此可知居士的悲心和願力非常深厚，迫切地想要幫助他人，即使身處常寂光中，也不忘以念力勸人修行凈土，成就佛果的因緣，怎能不勉力精進呢？因此恭敬地刻畫居士的畫像，並著錄感應事蹟，用來廣泛流傳。並非敢於用華麗的辭藻來迷惑人們的耳目，所以只是直白地敘述並完整地記載下來。希望見聞者都能敬信，同沾法益，王神昭（王神昭）真實地證實了這些話。居士姓王，名日休（日休），字虛中（虛中），號龍舒居士（龍舒居士）。這年下元節，廬陵李彥弼（李彥弼）恭敬地記述。 旴江聶允迪（聶允迪）題跋 居士平時以凈土法門的道理懇切地勸導人們。曾經在鄉里居住，當時聶允迪（聶允迪）才二十多歲，恰好要一起去京城，當時還不知道佛法，沒有機會認識居士。等到我年近五十，接連遭遇災禍，才深深地感到人生沉重。
【English Translation】 English version: The Layman was proficient in the Six Arts, especially skilled in the Book of Changes (Yi Jing), and tirelessly taught others. Wherever he went, scholars flocked to him. Xie Jun treated him with the Jingyi Hall, and the shoes outside the door were often full. On the eleventh day of the first month, he sent his sons and nephews to receive his teachings. Soon after, the sons and nephews returned and reported that the Layman had finished lecturing in the evening as usual, chanting scriptures and worshiping the Buddha until the third watch of the night. Suddenly, he loudly recited 'Amitabha' (Amitabha - The Buddha of Infinite Light) several times, saying, 'The Buddha is coming to receive me.' After saying this, he passed away standing up. That night, some people in the area dreamed of two green-clad children leading the Layman westward. People considered it an auspicious and extraordinary sight. Those who knew him and those who did not came to pay their respects, regretting that they had not had the opportunity to learn from him and deeply lamenting his passing. Three days before his passing, the Layman told everyone to diligently cultivate the path, saying, 'I will not see you again after this.' On the tenth day, he visited Zhao Gong Shenggan and borrowed his clean room, saying, 'The path has been clarified, and the time is right.' Then he wrote, 'The accumulated recitation count is nine million two hundred and five hundred times,' and posted it on the wall. Alas, if one's nature is not intelligent and one does not understand the principles of life and death, it is difficult to reach this state. Yan Bi (Yan Bi) was once critically ill, and his coffin and clothes were already prepared, but thanks to the Layman's secret assistance and generous support, he was able to recover. He can truly be called a friend in life and death. Some say that dreams are formed from thoughts, but how can the effectiveness of eating white porridge be false? From this, we can know that the Layman's compassion and vows are very deep, and he earnestly wants to help others. Even in the Land of Eternal Tranquility, he does not forget to use his power of thought to encourage people to cultivate the Pure Land and create the conditions for attaining Buddhahood. How can we not strive to advance diligently? Therefore, we respectfully carve the Layman's image and record the stories of his responses to spread his teachings widely. We do not dare to use flowery language to deceive people's eyes and ears, so we simply narrate and fully record the events. We hope that those who see and hear will respect and believe, and all will share in the benefits. Wang Shenzhao (Wang Shenzhao) truly testified to these words. The Layman's surname was Wang, his given name was Rixiu (Rixiu), his courtesy name was Xuzhong (Xuzhong), and his title was Layman Longshu (Layman Longshu). In this year's Lower Yuan Festival, Li Yanbi (Li Yanbi) of Luling respectfully recorded this. Postscript by Nie Yundi (Nie Yundi) of Yujiang The Layman usually earnestly advised people with the teachings of the Pure Land. He once lived in the countryside. At that time, Nie Yundi (Nie Yundi) was only in his twenties and was about to go to the capital. At that time, he did not know about Buddhism and did not have the opportunity to meet the Layman. When I was nearly fifty years old, I encountered disasters one after another, and I deeply felt the heaviness of life.
淪於煩惱大苦海中渺無邊岸。遂一意祖襲居士之說。為超脫計。如是者才三數年。居士遂立化于廬陵郡。郡之人皆繪像以事之。蓋乾道癸巳之正月也。后五年丁酉歲。先兄知府兵部被檄較試廬陵。得所刻本以歸(允迪)恐此一段奇事久之湮沒。無以傳遠。遂刻諸石。置城北報恩寺之阿彌殿。今此愿施居士所著凈土文一萬帙。輒復以居士慈相及丞相周益公而下贊述。附於卷首。皆襲廬陵刻本也。庶幾見者聞者增益信心勉強精進。則西方凈土誠不難到。嘉泰癸亥文林即新監湖廣總領所襄陽府戶部大軍倉旴江聶允迪合十指爪稽首謹跋。
允迪舊常見初機參禪人。但知歸敬禪宗。至言西方凈土。則指為著相。力肆排斥。殊不知。釋迦如來為一大事因緣出現於世。是欲令眾生了悟生死脫離輪迴苦趣耳。參禪一法固爲了悟生死而設。修凈土一法亦是令眾生了悟生死也。參禪有省。則現世了悟生死。得生凈土。則見阿彌陀佛。而後了悟生死。況便證無生忍。居不退轉地。直至成佛而後已。初機參學人何苦獨取禪宗一法。而力排凈土之說耶。大善知識未嘗不以此勸人。今略采二三說。附於龍舒凈土文之末。以辨明之。
四明斷佛種人跋
龍舒居士作凈土文一十卷。其間始從凈土起信。終至我說。可謂條布有序。或事
【現代漢語翻譯】 現代漢語譯本：沉溺於煩惱的巨大苦海之中，渺茫無邊，沒有邊岸。於是全心全意地遵循居士的說法，作為超脫之計。像這樣過了三五年，居士就在廬陵郡圓寂了。郡里的人都畫了他的畫像來供奉。大概是乾道癸巳年（1173年）的正月。五年後的丁酉年（1177年），我的哥哥知府兵部奉命到廬陵考覈士子，得到了所刻印的版本帶回來。（允迪）擔心這段奇事時間久了會被埋沒，無法流傳久遠，於是把它刻在石頭上，安置在城北報恩寺的阿彌陀殿。現在將愿施居士所著的凈土文一萬部，又把居士的慈祥畫像以及丞相周益公等人的贊述，附在書卷的開頭，都是沿用廬陵刻本。希望見到的人、聽到的人能夠增加信心，勉力精進，那麼往生西方凈土確實不難到達。嘉泰癸亥年，文林郎、新任監湖廣總領所襄陽府戶部大軍倉的旴江聶允迪合十指爪，稽首謹跋。
允迪過去常見剛開始參禪的人，只知道歸敬禪宗，說到西方凈土，就指責為執著于表象，極力排斥。殊不知，釋迦如來（Sakyamuni Buddha）爲了一件大事因緣才出現在世間，是想要讓眾生了悟生死，脫離輪迴的苦趣啊。參禪這一法門本來就是爲了了悟生死而設立的，修凈土這一法門也是爲了讓眾生了悟生死。參禪有所領悟，那麼現世就能了悟生死，得以往生凈土，那麼就能見到阿彌陀佛（Amitabha Buddha），然後了悟生死，況且便能證得無生法忍，安住于不退轉之地，直到成佛才停止。剛開始參學的人何苦只選取禪宗這一法門，而極力排斥凈土的說法呢？大善知識沒有不以此勸人的。現在略微採納二三種說法，附在龍舒凈土文的末尾，用來辨明這些道理。
四明斷佛種人跋
龍舒居士（Longshu Jushi）寫作凈土文一十卷，其中從凈土起信開始，到『我說』結束，可以說是條理分明，有條不紊。或者...
【English Translation】 English version: Drowning in the great ocean of suffering and affliction, boundless and without shore. Thus, wholeheartedly following the teachings of the Jushi (layman), as a means of transcendence. After three or five years of this, the Jushi (layman) passed away in Luling Prefecture. The people of the prefecture all painted his portrait to venerate him. This was approximately in the first month of the Gui Si year of the Qiandao era (1173). Five years later, in the Ding You year (1177), my elder brother, the Prefect of the Ministry of War, was ordered to examine the scholars in Luling and obtained the printed version to bring back. (Yun Di) feared that this extraordinary event would be buried over time and unable to be passed down far, so he had it engraved on stone and placed in the Amitabha Hall of Bao'en Temple in the north of the city. Now, this collection of ten thousand copies of the Pure Land texts written by the lay devotee Yuan Shi, also includes the compassionate image of the Jushi (layman), as well as the praises of Prime Minister Zhou Yigong and others, attached to the beginning of the volumes, all following the Luling printed version. It is hoped that those who see and hear this will increase their faith and strive diligently, then reaching the Western Pure Land will truly not be difficult. In the Gui Hai year of the Jiatai era, Nie Yun Di of Yujiang, Wenlin Lang (a literary title), the newly appointed supervisor of the Xiangyang Prefecture Household Department of the Huguang General Administration, respectfully bows with palms together.
Yun Di used to often see beginners practicing Chan (Zen) Buddhism, who only knew to revere the Chan (Zen) school, and when it came to the Western Pure Land, they would criticize it as being attached to appearances and vehemently reject it. They did not know that Sakyamuni Buddha (釋迦如來) appeared in the world for a great cause and condition, which was to enable sentient beings to understand birth and death and escape the suffering of samsara. The method of practicing Chan (Zen) was originally established to understand birth and death, and the method of cultivating the Pure Land is also to enable sentient beings to understand birth and death. If one has an awakening in Chan (Zen) practice, then one can understand birth and death in this life. If one is born in the Pure Land, then one can see Amitabha Buddha (阿彌陀佛), and then understand birth and death, and moreover, one can attain the 'no-birth' forbearance, dwell in the state of non-retrogression, and not stop until one becomes a Buddha. Why do beginners in practice only choose the method of Chan (Zen) and vehemently reject the teachings of the Pure Land? Great virtuous teachers have never failed to advise people in this way. Now, I will briefly adopt two or three sayings and attach them to the end of the Longshu Pure Land Text to clarify these principles.
Postscript by the 'Destroyer of Buddha-Seeds' of Siming
Layman Longshu (龍舒居士) wrote ten volumes of the Pure Land Text, which begins with the arising of faith in the Pure Land and ends with 'I say,' which can be said to be well-organized and methodical. Or...
或理。坦然歷歷明白者矣。而又更何言哉。此十卷文乃是居士存日親自刻梓。欲其流佈天下使人人皆同唸佛生於樂國。其用心亦豈易及。惟于第十一續添一卷。有人疑非居士本志。此必是第四卷文初。創屬藁所棄者耳。想後人尊居士故。不忍棄之。乃為十一卷名而續添之。況其修持法門意趣。悉與第四卷同。但其文意嚴紋有異耳。予乃執卷而熟玩之。亦謂此言頗當正。議擬間忽有人得居士親筆墨本者。若合符契。如失還得。今雖刻板已畢。亦乃銳意去之。復將法門中諸師原先附本。勸發之語如次整正足之。以完部帙。諒無差失。如後人見此。慎毋以此編為不足云。
旹洪武癸酉仲夏吉日 四明斷佛種人跋
龍舒增廣凈土文第十一卷(終) 大正藏第 47 冊 No. 1970 龍舒增廣凈土文
龍舒增廣凈土文卷第十二(附錄)
獅子峰如如顏丙勸修凈業文(身為苦本覺悟早修)
只這色身誰信身為苦本。盡貪世樂不知樂是苦因。浮生易度。豈是久居。幻質非堅。總歸磨滅。自未入胞胎之日。寧有這男女之形。只緣地水火風假合而成。不免生老病死彫殘苦。上無絲線可掛。下沒根株所生。虛浮如水上泡。須臾不久。危脆似草頭露。倏忽便無。長年者不過六七十以皆亡。短命者
【現代漢語翻譯】 現代漢語譯本 或理（或許是這個道理）。坦然歷歷明白者矣。又還有什麼可說的呢。這十卷文是王日休居士生前親自刻印，希望它流佈天下，使人人都能一同唸佛，往生到極樂世界。他的用心又豈是容易達到的。只有第十一卷是後來續添的，有人懷疑不是居士原本的意思。這必定是第四卷文最初創作的草稿中被捨棄的部分。想必是後人尊重居士，不忍心捨棄它，於是爲了湊成十一卷的名目而續添上去的。況且它的修持法門和意趣，完全與第四卷相同，只是文意和嚴謹程度有所不同罷了。我於是拿著書卷仔細玩味，也認為這些話頗為恰當。正要議定此事的時候，忽然有人得到了居士親筆書寫的墨本，與書中的內容完全吻合，如同失而復得。如今雖然刻板已經完成，也還是下決心刪去了它，又將法門中各位大師原先附加的版本，以及勸人發願的言語，按照順序整理補充完整，以完成全部書卷。想來不會有什麼差錯。如果後人見到此書，千萬不要認為這一部分是不必要的啊。 時在洪武癸酉年仲夏吉日，四明斷佛種人題跋。 《龍舒增廣凈土文》第十一卷（終） 《大正藏》第47冊 No. 1970 《龍舒增廣凈土文》 《龍舒增廣凈土文》卷第十二（附錄） 獅子峰如如顏丙勸修凈業文（身為苦本，覺悟早修） 就這色身，有誰相信它是苦的根源呢？只貪圖世間的快樂，卻不知道快樂是痛苦的原因。短暫的人生容易度過，哪裡是長久居住的地方？虛幻的身體並不堅固，最終都要磨滅。自從還沒有進入胞胎的那一天起，哪裡有這男女的形體？只是因為地、水、火、風假合而成，免不了生、老、病、死、衰敗的痛苦。向上沒有絲線可以懸掛，向下沒有根株可以生長。虛浮得像水上的氣泡，很快就會消失；危脆得像草尖上的露珠，轉眼就沒有了。長壽的人也不過活到六七十歲就去世了，短命的人...
【English Translation】 English version Perhaps this is the principle. It is clearly and plainly understood. What more is there to say? These ten volumes were personally engraved by Layman Wang Rixiu (王日休) during his lifetime, hoping that they would spread throughout the world, so that everyone could recite the Buddha's name together and be reborn in the Land of Ultimate Bliss (Sukhavati, 極樂世界). His intention is not easily achieved. Only the eleventh volume was added later, and some people suspect that it was not the original intention of the layman. This must be a discarded part of the initial draft of the fourth volume. Presumably, later generations respected the layman and could not bear to discard it, so they added it to make up the name of eleven volumes. Moreover, its practice methods and intentions are completely the same as the fourth volume, but the meaning and rigor of the text are different. So I took the volume and savored it carefully, and also thought that these words were quite appropriate. Just as I was about to discuss this matter, someone suddenly obtained the layman's handwritten ink copy, which completely matched the content of the book, as if it had been lost and found. Now that the engraving is complete, I am determined to delete it, and then sort out and supplement the original versions attached by the masters in the Dharma gate, as well as the words of encouragement, in order to complete the entire volume. Presumably there will be no mistakes. If later generations see this book, do not think that this part is unnecessary. In the auspicious days of mid-summer in the Guiyou year of Hongwu (洪武), written by a person who cuts off the seeds of Buddha in Siming (四明). Longshu Enhanced Pure Land Writings, Volume 11 (End) Taisho Tripitaka (大正藏) Volume 47 No. 1970 Longshu Enhanced Pure Land Writings Longshu Enhanced Pure Land Writings, Volume 12 (Appendix) Shizifeng Ruru Yan Bing's (獅子峰如如顏丙) Exhortation to Cultivate Pure Karma (The body is the root of suffering, awaken and cultivate early) Who believes that this physical body is the root of suffering? Only greedy for worldly pleasures, but do not know that pleasure is the cause of suffering. Floating life is easy to pass, where is it a place to live for a long time? The illusory body is not strong, and will eventually be destroyed. Since the day before entering the womb, where is this male and female form? It is only because of the false union of earth, water, fire, and wind that the suffering of birth, old age, sickness, death, and decay cannot be avoided. There is no silk thread to hang on above, and no roots to grow on below. It is as floating as a bubble on the water, and will soon disappear; it is as fragile as dew on the tip of grass, and will disappear in an instant. Long-lived people only live to sixty or seventy years old and die, and short-lived people...
大都三二十而早夭。又有今日不知來日事。又有上床別了下床時幾一息不來便覺千秋永別(雪峰頌。一盞孤燈照夜臺。上床脫了襪和鞋。三魂七魄夢中去。未委明朝來不來)嘆此身無有是處。奈誰人不被他瞞。筋纏七尺骨頭。皮裹一包肉塊。九孔常流不凈。六根恣逞無明。發毛爪齒聚若堆塵。涕淚津液污如行廁。裡面盡蛆蟲聚會。外頭招蛟虱交攢。沾一災一疾皆死得人。更大熱大寒催人易老。眼被色牽歸餓鬼。耳隨聲去入阿鼻。口頭吃盡味千般。死後只添油幾滴(長魁詩云。紅紅白白莫相瞞。無位真人赤肉團。敗壞不如豬狗相。只今便作死屍看)此身無可愛惜。諸人當愿出。如何迷昧底。尚逞風流。曚董漢猶生顛倒。或有骷髏頭上簪花簪草。或有臭皮袋畔帶麝帶香。羅衣罩了膿血。囊錦被遮卻屎尿桶。用盡奸心百計。將謂住世萬年。不知頭痛眼花。閻羅王接人來到耶。更鬢班齒損。無常鬼寄信相尋。個個戀色貪財。儘是失人身捷徑。日日飲酒食肉。無非種地獄深根。眼前圖快活一時。身後受苦辛萬劫(凈土文。皮包血肉。骨纏箸。顛倒凡夫認作身。到死始知非是我。從前金玉附他人)一旦命根絕處。四大風刀割時。外則腳手牽抽。內則肝腸痛裂。縱使妻兒相惜。無計留君。假饒骨肉滿前。有誰替汝(古頌云 父母恩深
【現代漢語翻譯】 現代漢語譯本： 大多數人活到三、四十歲就早早夭折。還有人今天不知明天事。還有上床睡覺時，脫了襪子和鞋子，想著下一次下床時，可能一口氣上不來，便覺得是永別（雪峰頌說：『一盞孤燈照夜臺，上床脫了襪和鞋。三魂七魄夢中去，未委明朝來不來』）。嘆息這身體沒有一處是好的。可是誰人又不被它欺騙呢？筋纏繞著七尺骨頭，皮包裹著一包肉塊。九孔經常流出不乾淨的東西，六根放縱地展現無明。頭髮、毛髮、指甲、牙齒堆積起來就像灰塵。鼻涕、眼淚、唾液像流動的廁所一樣污穢。裡面全是蛆蟲聚集，外面招惹蚊子虱子交相叮咬。沾染一點災禍疾病就會要人命。再加上大熱大寒催人容易衰老。眼睛被美色牽引，歸向餓鬼道；耳朵隨著聲音而去，墮入阿鼻地獄。口頭上吃盡各種美味，死後只不過是多添幾滴油（長魁詩說：『紅紅白白莫相瞞，無位真人赤肉團。敗壞不如豬狗相，只今便作死屍看』）。這身體沒有可愛惜之處，諸位應當發願出離。為何如此迷惑不悟，還逞強風流？糊塗漢還在這裡顛倒妄想。或者有在骷髏頭上簪花戴草的，或者有在臭皮囊旁邊佩戴麝香的。用華麗的衣服遮蓋膿血，用錦緞被子遮蓋屎尿桶。用盡奸詐的心機和百般計策，還以為能住世萬年。不知道頭痛眼花的時候，閻羅王就要來接人了。再加上鬢髮斑白，牙齒鬆動，無常鬼寄來書信相尋。個個都貪戀美色錢財，這都是失去人身的捷徑。天天飲酒吃肉，無非是種下地獄的深根。眼前圖一時快活，身後要受萬劫的苦難（凈土文說：『皮包血肉，骨纏箸，顛倒凡夫認作身。到死始知非是我，從前金玉附他人』）。一旦命根斷絕的時候，四大分離，像風刀割身一樣。外面則手腳牽動抽搐，裡面則肝腸疼痛斷裂。縱然妻子兒女相互愛惜，也沒有辦法留住你。假如親人朋友滿在眼前，有誰能代替你呢？（古頌說：『父母恩深』）
【English Translation】 English version: Most people die young at the age of thirty or forty. Some don't even know what tomorrow will bring. And some, when they go to bed, take off their socks and shoes, thinking that the next time they get out of bed, they might not be able to take another breath, and they feel it's a farewell forever (Xuefeng's verse says: 'A lonely lamp illuminates the night terrace, taking off socks and shoes before going to bed. The three souls and seven spirits go into dreams, not knowing whether they will come tomorrow'). Alas, there is nothing good about this body. But who is not deceived by it? Tendons wrap around seven feet of bones, and skin wraps a bag of flesh. The nine orifices constantly flow with unclean things, and the six senses indulge in ignorance. Hair, fur, nails, and teeth pile up like dust. Nasal mucus, tears, and saliva are as filthy as a flowing toilet. Inside, it is full of maggots gathering, and outside, it attracts mosquitoes and lice biting each other. A little disaster or illness can take one's life. Moreover, extreme heat and cold hasten aging. The eyes are drawn by beauty, returning to the realm of hungry ghosts; the ears follow sounds and fall into Avici Hell. The mouth eats all kinds of delicacies, but after death, it only adds a few drops of oil (Changkui's poem says: 'Red and white, don't deceive each other, the true man without position is a lump of red flesh. Decayed and inferior to pigs and dogs, just look at it as a corpse now'). This body is not worth cherishing, and you should all vow to leave it. Why are you so deluded and still indulging in romance? The muddled fool is still here with inverted thoughts. Some wear flowers and grass on their skulls, and some wear musk on the side of their stinking skin bags. They cover pus and blood with gorgeous clothes and cover the toilet of excrement and urine with brocade quilts. They exhaust their treacherous minds and all kinds of schemes, thinking they can live in the world for ten thousand years. They don't know that when they have headaches and blurred vision, Yama (King of Hell) will come to pick them up. In addition, their temples turn white, their teeth loosen, and the ghosts of impermanence send letters to find them. Everyone is greedy for beauty and wealth, which are shortcuts to losing human form. Drinking alcohol and eating meat every day is nothing but planting deep roots for hell. They seek temporary pleasure in front of them, but they will suffer for countless eons behind them (Pure Land Text says: 'Skin wraps flesh and blood, bones wrap chopsticks, deluded ordinary people recognize it as the body. Only at death do they realize it is not me, and the former gold and jade belong to others'). Once the root of life is cut off, the four elements separate, like wind knives cutting the body. Outside, the hands and feet twitch, and inside, the liver and intestines ache and break. Even if wives and children love each other, there is no way to keep you. If relatives and friends are in front of you, who can replace you? (Ancient verse says: 'Parents' kindness is deep')
終有別。夫妻義重也分離。人情似鳥同林宿。大恨來時各自飛。)生底只得悲啼痛切。死者不免神識奔馳。前途不見光明。舉眼全無伴侶。過奈河岸見之。無不悲傷。入鬼門關到者。盡皆悽慘。世上才經七日。陰間押見十王。曹官抱案沒人情。獄率持叉無笑面。平生作善者。送歸天道仙道人道。在日跡惡者。狎入湯涂火涂刀涂。鑊湯沸若崖崩。劍樹勢如山聳。灌銅汁而遍身肉爛。吞鐵丸而滿口煙生。遭剉磕則血肉淋漓。入寒冰則面板凍裂。身碎業風吹再活。命終羅剎喝重生。人間歷盡百春秋。獄內方為一晝夜。(延光集。鑊湯爐炭喧幽壞。劍樹刀山聳太清。受罪要終入萬劫。獄率牛頭始放行)魂魄雖歸鬼界。身尸猶臥棺中。或隔三朝五朝。或當六月七月。腐爛則出蟲出血。臭穢則熏地熏天。胖脹不堪觀。醜惡真可怕。催促付一堆野火。斷送埋萬里荒山。昔時要悄紅顏翻成灰爐。今日荒涼白骨變作泥堆(寒山頌云。胭脂畫面嬌千樣。龍麝薰衣悄百般。今日風流都不見。綠楊芳草髑髏寒)從前恩愛到此成空。自昔英雄如今何在。淚雨灑時空寂寂。悲風動處冷颼颼。夜闌而鬼哭神號。歲久而鴉餮雀啄。荒畔漫留碑石綠。楊中空掛紙錢。下梢頭難免如斯。到這裡怎生不醒(寒山云。雀啄鴉餐皮肉盡。風吹日炙髑髏干。目前試問
傍觀者。自把形駭子細看。)大傢俱眼休更埋頭。翻身逃出迷津。彈指裂開愛網。向休鬼窟里作活計。要知肉團上有真人。是男是女總堪修。若智若愚皆有分。但請回光返照。便知本體元無。若未能學道參禪也。且勤持齋唸佛。舍惡歸善改往修來。移六賊為六通神。離八苦得八自在。便好贊天。行化不妨代佛接人。對眾為大眾宣揚。歸家為一家解說。使處處齊知覺悟。教人人盡免沉淪。上助諸佛轉法輪。下拔眾生離苦海。佛言不信。何言可信。人道不修。他道難修。莫教一日換了彼。縱有千佛。難救汝。火急進步。時不待。各請直下承當。莫使此生空過(寒山云。百骸潰散離塵泥。一物長靈復是誰。不得此時通線路。骷髏著地幾人知)。
慈照宗主臨終三疑
慈照宗主凈土十門告誡云。唸佛人臨終三疑不生凈土。一者疑。我生來作業極重。修行日淺。恐不得生。二者疑。我雖念阿彌陀。或有心願未了。及貪嗔癡未息。恐不生。三者疑。我雖念彌陀。臨命終時。恐佛不來迎接。有此三疑。因疑成障。失其正念。不得往生。故唸佛之人切要諦信佛經明旨。勿生疑心。經云。念阿彌陀佛一聲。滅八十億劫生死重罪。上至一心不亂。下至十念成功。接向九蓮令辭五濁。茍能心心不昧。唸唸無差。則疑情永斷。決定
往生矣。
善導和尚臨終往生正念文
知歸子問曰。世事之大莫越生死。一息不來便屬後世。一念差錯便墮輪迴。小子累蒙開誨。唸佛往生之法其理甚明。又恐病來死至之時心識散亂。仍慮他人惑動正念忘失凈因。伏望重示歸徑之方。俾脫沉淪之苦。師曰。善哉問也。凡一切人命終欲生凈土。須是不得怕死。常念。此身多苦。不凈惡業種種交纏。若得舍此穢身。超生凈土。受無量快樂。解脫生死苦趣。乃是稱意之事。如脫弊衣得換珍服。但當放下身心。莫生戀著。凡遇有病之時。便念無常。一心待死。叮囑家人及看病人。往來問候人凡來我前。為我念佛。不得說眼前閑雜之話家中長短之事。亦不須軟語安慰祝願安樂。此皆虛花無益之語。若病重將終之際。親屬不得垂淚哭泣。及發嗟嘆懊惱之聲。惑亂心神失其正念。但一時同聲唸佛。待氣盡了方可哀泣。才有絲毫戀世間心。便成掛礙。不得解脫。若得明曉凈土之人頻來策勵。極為大幸。若依此者。決定超生即無疑也。又問曰。求醫服藥。還可用否。答曰。求醫服藥。初不相妨。然藥者只能醫病。不能醫命。命若盡時。藥豈奈何。若殺物命為藥以求身安。此則不可。余多見世人。因病持齋方獲少愈。復有醫者。以酒食血肉佐藥。其病復作。信知。佛力可救。
【現代漢語翻譯】 現代漢語譯本 往生了。
善導和尚臨終往生正念文
知歸子問道：世間的事情沒有比生死更大的了。一口氣不來就屬於後世了。一個念頭差錯就墮入輪迴。我多次蒙受您的開導，唸佛往生的道理非常明白。又恐怕生病臨死的時候心識散亂，仍然擔心他人迷惑擾動我的正念，忘失了往生凈土的因緣。希望您再次指示往生的途徑，使我脫離沉淪的痛苦。善導和尚回答說：問得好啊。凡是所有臨終想要往生凈土的人，必須不要害怕死亡。常常想著，這個身體充滿痛苦，不凈的惡業種種交織纏繞。如果能夠捨棄這個污穢的身體，超生到凈土，享受無量的快樂，解脫生死的痛苦，乃是稱心如意的事情。如同脫下破舊的衣服換上珍貴的服裝。只應當放下身心，不要產生留戀執著。凡是遇到生病的時候，就念無常，一心等待死亡。叮囑家人以及看護病人的人，往來問候的人凡是來到我面前，為我念佛。不得說眼前的閑雜話，家中的瑣事。也不需要用柔和的言語安慰祝願安樂。這些都是虛華無益的話。如果病情嚴重將要臨終的時候，親屬不得垂淚哭泣，以及發出嗟嘆懊惱的聲音，迷惑擾亂心神，失去正確的念頭。只應當一時同聲唸佛，等待氣息斷絕了才可以哀泣。只要有絲毫留戀世間的心，便成為牽掛障礙，不得解脫。如果能夠得到明曉凈土的人頻繁來勸勉鼓勵，是極為幸運的事情。如果按照這些去做，決定能夠超生凈土是毫無疑問的。 又問道：求醫服藥，還可以用嗎？回答說：求醫服藥，起初並不妨礙。然而藥物只能醫治疾病，不能醫治壽命。壽命如果到了盡頭，藥物又有什麼用呢？如果殺害生物的性命作為藥物來求得身體的安寧，這是不可以的。我多次見到世人，因為生病持齋才稍微好轉。又有醫生，用酒食血肉來輔助藥物，他的病又發作了。相信佛力是可以救度的。
【English Translation】 English version Rebirth has occurred.
Venerable Shandao's Right Mindfulness Text on Rebirth at the Time of Death
Knowing-Return Child asked: 'Of all worldly matters, none is greater than birth and death. With one breath not coming, one belongs to the next life. With one thought amiss, one falls into reincarnation. I have repeatedly received your teachings, and the Dharma of reciting the Buddha's name for rebirth is very clear. However, I fear that when illness and death arrive, my mind will be scattered. I am also concerned that others will confuse and disturb my right mindfulness, causing me to forget the causes for rebirth in the Pure Land. I humbly request that you once again point out the path to return, so that I may escape the suffering of sinking into samsara.' Shandao (Shan-tao) (A Pure Land Buddhist monk) replied: 'Excellent question. All people who wish to be reborn in the Pure Land at the time of death must not fear death. Constantly contemplate that this body is full of suffering, with impure and evil karmas intertwined. If one can abandon this defiled body and be reborn in the Pure Land, enjoying immeasurable happiness and liberation from the suffering of birth and death, it is a most desirable thing, like taking off tattered clothes and putting on precious garments. One should simply let go of body and mind, and not be attached to them. Whenever one encounters illness, one should contemplate impermanence and single-mindedly await death. Instruct family members and caregivers that anyone who comes to visit me should recite the Buddha's name for me. They should not speak of idle matters or household affairs. Nor should they offer gentle words of comfort or wishes for peace and happiness. These are all empty and useless words. If the illness is severe and one is about to die, relatives should not weep or cry, nor utter sighs of lamentation, as this will confuse the mind and cause one to lose right mindfulness. They should simply recite the Buddha's name together in unison until the last breath is taken, and only then may they grieve. As long as there is even a trace of attachment to the world, it will become an obstacle, preventing liberation. If one can have someone who understands the Pure Land come frequently to encourage and urge one on, it is extremely fortunate. If one follows these instructions, there is no doubt that one will be reborn in the Pure Land.' He further asked: 'Is it permissible to seek medical treatment and take medicine?' The master replied: 'Seeking medical treatment and taking medicine are not initially a hindrance. However, medicine can only cure illness, not life. If life is exhausted, what can medicine do? If one kills living beings to obtain medicine in order to seek bodily peace, this is not permissible. I have often seen people in the world who, because of illness, maintain a vegetarian diet and only then obtain some improvement. There are also doctors who use wine, food, blood, and flesh to supplement medicine, and their illness recurs. Believe that the Buddha's power can save you.'
酒肉無益也。又問曰。求神祈福如何。答曰。人命長短生時已定。何假鬼神延之耶。若迷惑信邪。殺害眾生祭祀鬼神。但增罪業反損壽矣。大命若盡。小鬼奈何。空自慞惶俱無所濟。切宜謹之。當以此文帖向目前時時見之。免致臨危忘失。又問曰。平生未曾唸佛人還用得否。答曰。此法僧人俗人未唸佛人。用之皆得往生。決無疑也。余多見世人。于平常唸佛禮讚發願。求生西方甚是勤拳。及至臨病。卻又怕死。都不說著往生解脫之事。直待氣消命盡識投冥界。方始十念鳴鐘。恰如賊去關門。濟何事也。死門事大。須是自家著力始得。若一念差錯。歷劫受苦。誰人相代。思之思之。若無事時。當以此法精進受持。是為臨終大事。
慈雲懺主晨朝十念法
十念門者。每日清晨服飾已后。面西正立。合掌連聲稱阿彌陀佛。盡一氣為一念。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。故名為此十念者。顯是籍氣束心也。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
【現代漢語翻譯】 現代漢語譯本： 飲酒食肉沒有益處。又有人問：『祈求神靈保佑怎麼樣？』回答說：『人的壽命長短在出生時就已經註定，何必藉助鬼神來延長呢？如果迷惑地相信邪說，殺害眾生祭祀鬼神，只會增加罪業反而減損壽命。大限如果已到，小鬼又能怎麼樣？只是白白地驚慌失措，都無濟於事。』切切要謹慎啊！應當把這篇文字貼在眼前，時時看到它，以免臨危時忘記。又有人問：『平時沒有唸佛的人，還能用這個方法嗎？』回答說：『這個方法僧人、俗人、沒有唸佛的人，用它都可以往生，絕對沒有疑問。』我常常看到世人，在平時念佛禮讚、發願，求生西方極樂世界非常勤奮懇切，等到臨終生病時，卻又害怕死亡，完全不提往生解脫的事情，一直等到氣息消盡、生命結束、神識投入陰間，才開始十念鳴鐘，恰如盜賊走了才關門，有什麼用呢？死亡是大事，必須自己著力才能成功。如果一念之差，歷經劫難受苦，誰能代替你呢？仔細想想啊！如果平時沒事的時候，應當用這個方法精進受持，這是爲了臨終的大事做準備。
慈雲懺主晨朝十念法
十念門的方法是：每天清晨穿戴完畢后，面向西方端正站立，合掌連聲稱念阿彌陀佛（Amitabha Buddha）。盡一口氣為一念，這樣十口氣稱為十念。但隨著氣息長短，不限定佛號的數目，只以氣息悠長為度。唸佛的聲音不高不低，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。所以稱這為十念，明顯是藉助氣息來約束心念。唸完后發願迴向說：
我弟子某甲一心歸命極樂世界阿彌陀佛（Amitabha Buddha）。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。佛陀昔日的本願是，如果有眾生想要往生我的國土，至誠地相信
【English Translation】 English version: Drinking wine and eating meat are of no benefit. Someone asked: 'What about praying to gods for blessings?' The answer is: 'The length of a person's life is determined at birth, so why rely on ghosts and gods to extend it? If you are deluded and believe in evil doctrines, killing living beings to sacrifice to ghosts and gods, you will only increase your sins and reduce your lifespan. If your time is up, what can the little ghosts do? It's just a waste of time to panic, and it won't help at all.' Be very careful! You should post this text in front of you and look at it often, so as not to forget it in times of danger. Someone asked again: 'Can people who have never recited the Buddha's name use this method?' The answer is: 'This method can be used by monks, laypeople, and those who have not recited the Buddha's name, and they can all be reborn in the Pure Land without any doubt.' I often see people in the world who are diligent and earnest in reciting the Buddha's name, praising, and making vows to be reborn in the Western Pure Land, but when they are terminally ill, they are afraid of death and do not mention anything about rebirth and liberation. They wait until their breath is gone, their life is over, and their consciousness enters the underworld before they start the ten recitations and ring the bell, which is like closing the door after the thief has left. What's the use? Death is a major event, and you must work hard yourself to succeed. If there is a moment of error, you will suffer for kalpas. Who can replace you? Think about it! If you have nothing to do, you should diligently practice and uphold this method, which is to prepare for the major event of death.
The Ten Recitation Method of Master Ciyun for Morning Practice
The method of the Ten Recitations is as follows: Every morning, after dressing, stand upright facing west, put your palms together, and recite Amitabha Buddha (阿彌陀佛) in succession. One breath is counted as one recitation, and ten breaths are called ten recitations. However, depending on the length of the breath, the number of Buddhas is not limited, only the length of the breath is the standard. The sound of the Buddha's name should be neither too high nor too low, neither too fast nor too slow, but moderate. These ten breaths should be continuous, with the intention of keeping the mind from being distracted and focusing on the effort. Therefore, this is called the Ten Recitations, which clearly uses the breath to restrain the mind. After reciting, make a vow and dedicate the merit, saying:
I, your disciple, so-and-so, wholeheartedly take refuge in Amitabha Buddha (阿彌陀佛) of the Western Pure Land of Ultimate Bliss. I vow that you will illuminate me with your pure light and embrace me with your compassionate vows. I am now reciting the name of the Tathagata with right mindfulness for the duration of ten recitations, seeking rebirth in the Pure Land for the sake of the Bodhi path. The Buddha's original vow was that if there are sentient beings who wish to be born in my country, sincerely believe
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。即聞佛乘頓開佛慧。廣度眾生滿菩提愿(作此愿已便止。不必禮拜。要盡此一生不得一日暫廢。唯將不廢。自要其心。得生彼國)。
贊佛偈(並回向發願文。共四篇事盡理到。皆先覺所撰。凡修凈業者隨意互用)
阿彌陀佛真金色 相好端嚴無等倫 白毫寂轉五須彌 紺目澄清四大海 光中化佛無數億 化菩薩眾亦無邊 四十八愿度眾生 九品咸令登彼岸
於是唸佛或百聲千聲。以至萬聲。菩薩號各十聲或百聲畢。迴向發願云。
我今稱念阿彌陀 真實功德佛名號 惟愿慈悲哀納受 證知懺悔及所愿 我昔所造諸惡業 皆由無始貪嗔癡 從身語意之所生 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
愿以此功德。莊嚴佛凈土。上報四重恩。下濟三塗苦。若有見聞者。悉發菩提心。盡此一報身。同生極樂國。十方三世
【現代漢語翻譯】 現代漢語譯本 從喜樂乃至十念。如果不能往生，（阿彌陀佛）便不證得正覺。除非是犯了五逆罪和誹謗正法的人。（而）我如今自己回憶，此生以來沒有造過五逆罪，沒有誹謗過大乘佛法。愿以此十念之力，得入如來廣大的誓願海中，承蒙佛的慈悲力量，使我的各種罪業消滅，清凈的善因增長。如果臨近壽命終結，自己知道時辰已到，身體沒有病痛，心中沒有貪戀，心不顛倒散亂，如同進入禪定一般。阿彌陀佛以及諸聖眾手持金蓮臺來迎接我，在一念之間往生到極樂世界。蓮花開放，見到佛，立刻聽聞佛的教法，頓悟佛的智慧，廣度眾生，圓滿菩提的誓願。（發了這個愿之後就可以停止，不必禮拜，要盡這一生都不能有一天荒廢，唯有不荒廢，才能堅定自己的心，才能往生到極樂世界）。
贊佛偈（連同迴向發願文，共四篇，事理圓滿，都是先覺所撰寫。凡是修習凈土法門的人可以隨意交替使用）
阿彌陀佛（Amitabha）身真金色，相好莊嚴，無與倫比。眉間白毫右旋，猶如五座須彌山（Mount Sumeru），紺青色的眼睛清澈明亮，猶如四大海。光明中化現無數億尊佛，化現的菩薩眾也無邊無際。四十八大愿普度眾生，使九品蓮花的眾生都能登上彼岸。
於是唸佛或者百聲、千聲，乃至萬聲。菩薩名號各念十聲或者百聲完畢。迴向發願說：
我如今稱念阿彌陀佛真實功德的佛名號，唯愿佛慈悲哀憫地接受，證明我的懺悔以及所發的愿。我過去所造的各種惡業，都是由於無始以來的貪婪、嗔恨、愚癡，從身、語、意所產生，一切我如今都懺悔。愿我臨近壽命終結時，完全消除一切的障礙，親眼見到阿彌陀佛，立即得以往生安樂剎（Sukhavati）。
愿以此功德，莊嚴佛凈土（Buddha Land）。上報四重恩，下濟三塗苦。若有見聞者，悉發菩提心（Bodhi Mind）。盡此一報身，同生極樂國（Sukhavati）。十方三世
【English Translation】 English version From joy and even to ten recitations. If one is not born there, (Amitabha) will not attain perfect enlightenment. Except for those who commit the five heinous offenses and slander the true Dharma. I now recall that since this life, I have not committed any of the five heinous offenses, nor have I slandered the Mahayana. May this power of ten recitations allow me to enter the vast ocean of vows of the Tathagata, and through the compassionate power of the Buddha, may my various sins be extinguished and pure good causes increase. If I am near the end of my life and know that the time has come, may my body be free from pain, my mind free from greed, and my mind not be confused or scattered, but be like entering into samadhi. May Amitabha and the holy assembly hold golden lotus platforms to welcome me, and in an instant, may I be born in the Land of Ultimate Bliss (Sukhavati). May the lotus flower open, and may I see the Buddha, immediately hear the Buddha's teachings, and suddenly awaken to the wisdom of the Buddha, broadly liberating sentient beings and fulfilling the vows of Bodhi. (After making this vow, one can stop, without needing to prostrate. One must not waste a single day of this life; only by not wasting it can one strengthen one's mind and be born in that land).
Gatha in Praise of the Buddha (together with the dedication and aspiration verses, a total of four sections, complete in both principle and practice, all written by enlightened predecessors. Those who cultivate the Pure Land method can freely alternate their use)
Amitabha Buddha's (Amitabha) body is true gold in color, his features are dignified and unparalleled. The white hair between his eyebrows spirals to the right, like five Mount Sumerus, his dark blue eyes are clear and bright, like the four great oceans. Within his light, countless billions of Buddhas manifest, and the manifested Bodhisattvas are also boundless. His forty-eight great vows universally liberate sentient beings, enabling those in the nine grades of lotuses to reach the other shore.
Therefore, recite the Buddha's name a hundred, a thousand, or even ten thousand times. Recite the names of the Bodhisattvas ten or a hundred times each. Then, dedicate the merit and make the following aspiration:
I now recite the Buddha's name, the true meritorious name of Amitabha Buddha. I only wish that the Buddha would compassionately accept and acknowledge my repentance and my vows. All the evil deeds I have committed in the past are due to greed, hatred, and ignorance from beginningless time, arising from body, speech, and mind. I now repent of all of them. May I, when approaching the end of my life, completely eliminate all obstacles, see Amitabha Buddha face to face, and immediately be born in the Land of Peace and Bliss (Sukhavati).
May this merit and virtue adorn the Buddha Land (Buddha Land). May I repay the four kindnesses above and relieve the suffering of the three lower realms below. May all who see or hear this awaken the Bodhi Mind (Bodhi Mind). May we all, at the end of this life, be reborn together in the Land of Ultimate Bliss (Sukhavati). The ten directions and three times
一切佛云云。
又二
八萬四千之妙相。得非本性彌陀。十萬億剎之遐方。的是唯心凈土。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。是以舉念即登寶界。還歸地產之家鄉。彈指仰對於慈容。實會天真之父子。幾生負德枉受沉淪。今日投誠必蒙拯濟。三心圓發一志西馳。盡來際以依承。歷塵劫而稱讚。
唸佛號並菩薩號同前
比丘(某甲)為渡眾生。歸命一心稽首禮讚阿彌陀佛三乘聖眾。愿凈光慈誓攝我。我今為脫娑婆苦報求生凈土滿菩提。愿發志誠心修行凈業。愿以禮念如來聖號諷經誦咒眾善功德。投入如來誓願海中。承佛慈力。諸罪消滅。凈因增長。正念現前。臨欲命終。預知時至。身無病苦。口業清凈。心不倒散。如入禪定。佛及眾聖手持金臺。異香天樂來迎接我。如一念頃得生佛國。華開見佛。即聞佛乘頓開佛慧。即證無生。廣度有情同歸凈土。惟愿如來特垂救濟。十方三世云云。
又三
歸命樂邦大慈父 勇猛調御阿彌陀 一音所演甚深經 菩薩聽聞賢聖眾 普放慈光攝取我 成就十念菩提心 長辭五濁凈諸緣 即趣九蓮如佛住 佛月映臨我心水 我心亦映佛月中 願力有在誓歸依 赴我懇求來接引
唸佛菩薩號如前
上來誦經持咒禮懺唸佛功德。普為眾生一心歸命。正趣迴向西方極樂世界阿彌愿海。仰冀世尊以大愿輪慈誓攝受。令我三業善根增進。於此惡趣速盡報緣。一切生因畢竟永斷。臨命終時正念往生。見佛了心環度一切。我業障罪悉皆懺悔。愿垂接引。隨佛同歸護佛法神普及恩有俱蒙利樂悉展威靈。於三昧中共垂衛護。愿佛慈悲哀憐攝受。十方三世云云。
又四
稽首阿彌陀 救世大慈父 甚深真法藏 三乘賢聖僧 我以誠實心 求生佛凈土 愿住本弘誓 普運無緣慈 應念赴機緣 猶如水中月
唸佛菩薩如前
上來誦經唸佛功德。祝獻護法諸天。報答四恩三有。利樂法界眾生。我等一眾懺悔罪根。莊嚴凈土。愿此身報盡。臨舍壽時。承此善根。決定得生極樂世界。見佛聞法。速證菩提。廣度群生。大作佛事。十方三世云云。
龍舒增廣凈土文卷第十二(終)
普勸修持
南謨阿彌陀佛
愿同唸佛人 盡生極樂國 見佛了生死 如佛度一切
藏經云。念此佛者現世消災保壽。此佛有大誓云。我作佛時。十方眾生至心信樂欲生我國。十聲念我名號。而不生者我不作佛。如每朝合掌向西。至誠唸佛十聲。念上四句
【現代漢語翻譯】 現代漢語譯本
唸誦佛菩薩名號如前（同前）。 以上誦經、持咒、禮懺、唸佛的功德，普遍爲了眾生一心歸命，真正趨向迴向西方極樂世界阿彌陀佛的愿海。仰仗世尊以大愿輪的慈悲誓願攝受，使我身、口、意三業的善根增進，於此惡道迅速了結報應的因緣，一切輪迴的生因畢竟永遠斷除。臨命終時正念往生，見佛了悟本心，廣度一切眾生。我所造的業障罪過全部懺悔，愿佛慈悲垂憐接引，隨佛一同迴歸。護持佛法的諸神普及恩澤，有情眾生都蒙受利益安樂，充分展現威靈，於三昧（Samadhi）中共同垂護。愿佛慈悲哀憐攝受，十方三世一切諸佛。
又四（下面是四句偈頌） 稽首阿彌陀（Amitabha），救世大慈父。 甚深真法藏，三乘賢聖僧。 我以誠實心，求生佛凈土。 愿住本弘誓，普運無緣慈。 應念赴機緣，猶如水中月。
唸誦佛菩薩名號如前（同前）。 以上誦經唸佛的功德，祝獻給護法諸天，報答父母、眾生等四重恩情和三界有情。利益安樂法界一切眾生。我等大眾懺悔罪惡的根源，莊嚴清凈的佛土。愿我此生報盡，臨舍報壽終之時，承蒙此等善根，決定得以往生極樂世界，見佛聞法，迅速證得菩提（Bodhi），廣度眾生，大作佛事。十方三世一切諸佛。
《龍舒增廣凈土文》卷第十二（終）
普勸修持
南謨阿彌陀佛（Namo Amitabha Buddha）
愿同唸佛人，盡生極樂國。 見佛了生死，如佛度一切。
《藏經》上說，唸誦此佛名號，現世可以消除災難，保佑長壽。此佛有大誓願說：『我成佛時，十方眾生至誠深信，歡喜願意往生我的國土，哪怕只念十聲我的名號，如果不能往生，我就不成佛。』所以每天早上合掌向西，至誠唸佛十聲，唸誦上面的四句偈頌。
【English Translation】 English version
Recite the names of Buddhas and Bodhisattvas as before (same as before). The merits of reciting scriptures, holding mantras, performing repentance rituals, and reciting the Buddha's name above are universally dedicated to all sentient beings, wholeheartedly taking refuge and truly directing towards the Western Pure Land of Ultimate Bliss, the ocean of vows of Amitabha Buddha (Amitabha). Relying on the World Honored One to accept with the compassionate vows of the Great Vow Wheel, may the roots of goodness of my body, speech, and mind increase, and may the karmic conditions of retribution in this evil realm be quickly exhausted, and all causes of rebirth in samsara be completely and forever severed. At the time of death, may I be mindful and reborn in the Pure Land, see the Buddha and awaken to my original mind, and extensively liberate all sentient beings. All the karmic obstacles and sins I have created, I repent completely. May the Buddha compassionately receive and guide me, and return together with the Buddha. May the gods who protect the Buddha Dharma spread their grace, and may all sentient beings receive benefits and joy, fully displaying their majestic power, and jointly protect in Samadhi. May the Buddha compassionately have pity and accept me, all Buddhas of the ten directions and three times.
Also four (the following are four lines of verse) I bow to Amitabha (Amitabha), the savior, the great compassionate father. The profound and true Dharma treasury, the Sangha of sages and saints of the Three Vehicles. With a sincere heart, I seek rebirth in the Buddha's Pure Land. May I abide in the original great vow, universally exercising impartial compassion. Responding to opportunities as they arise, like the moon in the water.
Recite the names of Buddhas and Bodhisattvas as before (same as before). The merits of reciting scriptures and reciting the Buddha's name above are dedicated to the Dharma-protecting deities, repaying the four kinds of kindness (parents, sentient beings, etc.) and the beings of the three realms. Benefiting and bringing joy to all sentient beings in the Dharma realm. We, the assembly, repent of the roots of our sins and adorn the pure Buddha land. May this life be exhausted, and when approaching the end of life, relying on these roots of goodness, may we be certain of being reborn in the Land of Ultimate Bliss, see the Buddha and hear the Dharma, quickly attain Bodhi, extensively liberate sentient beings, and perform great Buddha deeds. All Buddhas of the ten directions and three times.
Longshu's Expanded Pure Land Writings, Volume 12 (End)
Universally Encouraging Cultivation
Namo Amitabha Buddha (Namo Amitabha Buddha)
May all who recite the Buddha's name be reborn in the Land of Ultimate Bliss. Seeing the Buddha, understanding birth and death, liberating all like the Buddha.
The Sutra says that reciting the name of this Buddha can eliminate disasters and protect longevity in this life. This Buddha has a great vow: 'When I become a Buddha, if sentient beings in the ten directions sincerely believe, rejoice, and wish to be reborn in my land, even if they only recite my name ten times, if they are not reborn, I will not become a Buddha.' Therefore, every morning, clasp your hands facing west, sincerely recite the Buddha's name ten times, and recite the four lines of verse above.
偈一遍。西方七寶池生蓮花一朵。他日于其中託生。衣食隨意化成。長生不老。龍舒凈土文說感應甚多。王日休勸予為西方二圖。愿發大菩薩心者。稍大寫刻板。小者印十。大者印一。小者循門而施。大者擇而與之。小者以勸仆妾之徒。大者以勸識字人。若能以全部刻板廣傳。其為福德不易量也。因附口業圖於後。若並以印施。使知所勸戒尤善。
口業勸戒
口誦佛名如吐珠玉(天堂佛國之報)
口宣教化如放光明(破人迷暗)
口談無益如嚼木屑(不如默以養氣)
口好戲謔如掉刀劍(有傷人)
口道穢語如流蛆蟲(地獄畜生之報)
口說善事如噴清香(稱人長同)
口語誠實如舒布帛(實濟人用)
口言欺詐如蒙陷阱(行則誤人)
口稱惡事如出臭氣(說人短同)
人生不過身意口業。殺盜淫為身三業。妄言綺語兩舌惡口為口四業。貪嗔癡為意三業。總謂之十惡。若持而不犯。乃謂之十善。據佛所言。口業果報多於身意二業。以發意則未必形於外。出口則遂見矣。舉身為惡猶有時艱阻。不若口之易發故也。未問隔世之事。且以現世言之。今人有一言稱人。其人終身受賜。福及子孫者。有一言陷人。其人終身受害。累及子孫者。口業豈不重哉
。出乎爾者反乎爾。在彼固可畏矣。然有已怨天者窮怨人者。無智惟自戒慎可也。故述賢聖之意。為勸戒圖。
超脫輪迴捷徑
大藏十餘經云。西方凈土事。人皆蓮華中生。衣食化成。長生不老。其修行法門有九品。今即出衆人可通行也。
阿彌陀佛有大誓願云。我作佛時。十方眾生至心信樂欲生我國。十聲念我名號。而不生者我不作佛。現世可以消災解冤增福保壽。每朝合掌向西。頂禮念南無阿彌陀佛。南無觀世音菩薩。南無大勢至菩薩。南無一切菩薩聲聞諸上善人。各十聲。復頂禮念。大慈菩薩贊佛懺罪迴向發願偈一遍。十方三世佛。阿彌陀第一。九品度眾生。威德無窮極。我今大歸依。懺悔三業罪。凡有諸福善。至心用迴向。愿同唸佛人。感應隨時現。臨終西方境。分明在目前。見聞皆精進。共生極樂國。見佛了生死。如佛度一切。復頂禮而退。此偈有大威力。能滅一切罪。長一切福。教人念得大福報。至誠如是。必中品生。更加精進。轉以化人。使更相勸化。則上品上生。罪惡人修亦下品生。
此間唸佛。西方七寶池生蓮華一朵。標其姓名。他日于其中託生。比陰府記姓名待其命盡來追者。大不同矣。
唸佛報應因緣
梁氏女雙瞽而眼明。憑氏夫人久病而痊癒。陳仲舉
【現代漢語翻譯】 現代漢語譯本：從你那裡出去的，最終會回到你這裡。在那種情況下，確實是可怕的。然而，有人已經怨恨上天，最終只會怨恨他人。沒有智慧的人，唯有自我戒慎才是可取的。所以，我闡述賢聖的意圖，創作勸誡圖。
超脫輪迴捷徑
《大藏經》十餘部經書中說，西方凈土的事情是，人們都在蓮花中出生，衣食自然化生，長生不老。其修行法門有九品。現在就選出眾人可以通行的法門。
阿彌陀佛（Amitabha Buddha，西方極樂世界的教主）有大誓願說：『我成佛時，十方眾生至心信樂，想要往生我的國度，十聲念我的名號，如果不能往生，我就不成佛。』現在可以消除災禍，解除冤仇，增加福報，保佑長壽。每天早上合掌向西，頂禮念『南無阿彌陀佛（Namo Amitabha Buddha，皈依阿彌陀佛）』、『南無觀世音菩薩（Namo Avalokitesvara Bodhisattva，皈依觀世音菩薩）』、『南無大勢至菩薩（Namo Mahasthamaprapta Bodhisattva，皈依大勢至菩薩）』、『南無一切菩薩聲聞諸上善人（Namo all Bodhisattvas, Sravakas, and all virtuous people，皈依一切菩薩、聲聞和所有善良的人）』，各十聲。再頂禮念《大慈菩薩贊佛懺罪迴向發願偈》一遍：『十方三世佛，阿彌陀第一。九品度眾生，威德無窮極。我今大歸依，懺悔三業罪。凡有諸福善，至心用迴向。愿同唸佛人，感應隨時現。臨終西方境，分明在目前。見聞皆精進，共生極樂國。見佛了生死，如佛度一切。』再頂禮而退。這個偈子有大威力，能滅一切罪，增長一切福。教人唸誦能得大福報。至誠如此，必定中品往生。更加精進，轉而教化他人，使他們互相勸勉，就能上品上生。罪惡之人修習也能下品往生。
在此間唸佛，西方七寶池中就會生出一朵蓮花，上面標有你的姓名。將來你就會在那朵蓮花中託生。這和陰府記錄姓名，等待你命盡來追捕你的情況，大不相同。
唸佛報應因緣
梁氏女雙目失明而復明，憑氏夫人久病而痊癒，陳仲舉
【English Translation】 English version: What goes out from you will return to you. In that situation, it is indeed frightening. However, some have already resented Heaven, and will only end up resenting others. For the unwise, only self-restraint is advisable. Therefore, I describe the intentions of the virtuous sages and create an Admonition Chart.
Shortcut to Transcend Reincarnation
More than ten sutras in the Tripitaka say that in the Western Pure Land, people are born in lotuses, with clothing and food appearing naturally, and they live forever. There are nine grades of practice methods. Now, I will select a method that everyone can practice.
Amitabha Buddha (Amitabha Buddha, the leader of the Western Pure Land) has a great vow: 'When I become a Buddha, if sentient beings in the ten directions sincerely believe and desire to be born in my country, and recite my name ten times, and are not born there, may I not attain Buddhahood.' In this life, it can eliminate disasters, resolve grievances, increase blessings, and protect longevity. Every morning, with palms together facing west, bow and recite 'Namo Amitabha Buddha (Homage to Amitabha Buddha)', 'Namo Avalokitesvara Bodhisattva (Homage to Avalokitesvara Bodhisattva)', 'Namo Mahasthamaprapta Bodhisattva (Homage to Mahasthamaprapta Bodhisattva)', 'Namo all Bodhisattvas, Sravakas, and all virtuous people (Homage to all Bodhisattvas, Sravakas, and all virtuous people)', ten times each. Then bow and recite the 'Great Compassion Bodhisattva's Verse of Praise, Repentance, Dedication, and Aspiration' once: 'Buddhas of the ten directions and three times, Amitabha is the foremost. The nine grades liberate sentient beings, with boundless power and virtue. I now take great refuge, repenting of the sins of the three karmas. Whatever blessings and virtues I have, I sincerely dedicate them. May I, along with those who recite the Buddha's name, experience responses at any time. At the end of life, the Western Land appears clearly before my eyes. May all who see and hear be diligent, and be born together in the Land of Ultimate Bliss. Seeing the Buddha, we end birth and death, and liberate all beings as the Buddha does.' Then bow and withdraw. This verse has great power, able to extinguish all sins and increase all blessings. Teaching people to recite it brings great blessings. If you are sincere, you will surely be born in the middle grade. If you are even more diligent and transform others, encouraging them to persuade each other, you will be born in the upper grade. Even sinful people who practice it will be born in the lower grade.
When you recite the Buddha's name here, a lotus flower will grow in the Seven Treasure Pond in the Western Land, marked with your name. In the future, you will be born in that lotus flower. This is very different from the situation where the underworld records your name and waits for you to die to come and capture you.
Karmic Retribution for Reciting the Buddha's Name
Miss Liang, who was blind in both eyes, regained her sight; Madam Ping recovered from a long illness; Chen Zhongju
冤鬼遂去。劉慧仲夜臥不驚。此生前唸佛之效也。姚婆見佛像于空中。曇鑒得蓮華于瓶內。懷玉承金臺迎接。智舜睹孔雀之飛鳴。此臨終往生之效也。志通有五色祥雲。李氏得三根不壞。寶藏有童子出於頂上。公則有金色現於洛中。此身後示視之效也。生凈土者有進無退。直至於成佛。是勸一人修凈土。乃成就一眾生作佛也。凡作佛者必度無量眾生。彼所度之眾生皆由我而始。故勸人修者福德不可窮盡。大慈菩薩偈云。能勸一人修。比自己精進。勸至十餘人。福德已無量。如勸百與千。名為真菩薩。又能過萬數。即是阿彌陀。又云。骨肉恩情相愛難期。白首團圓幾多。強壯亡身。更有嬰孩命盡。勸念阿彌陀佛。七寶池中化生。聚會永無別離。萬劫長生快樂。古詩云。萬般將不去。唯有業隨身。已上詳見龍舒凈土文王日休勸緣。
嘉禾在城興聖禪寺德海書 四明友云王鴻刊
文祿三年(甲午)菊月十二日畢書 筆者朝鮮國僧托蓮
【現代漢語翻譯】 現代漢語譯本 冤鬼於是離開了。劉慧仲夜晚睡覺不再驚恐，這是他生前唸佛的效果啊。姚婆在空中看見佛像，曇鑒在瓶內得到蓮花，懷玉（僧人名）承接金臺來迎接，智舜（僧人名）看見孔雀飛鳴，這是他們臨終往生的效果啊。志通（僧人名）有五色祥雲，李氏得到三根不壞（指眼、耳、鼻三根清凈不壞），寶藏（僧人名）有童子從頭頂出來，公則（僧人名）有金色光芒顯現在洛陽，這是他們死後示現的瑞相啊。往生凈土的人只有進步沒有退轉，直至成佛。所以勸一個人修習凈土，就是成就一個眾產生佛。凡是成佛的人必定度化無量眾生，他們所度化的眾生都是由我勸導而開始的，所以勸人修習凈土的福德不可窮盡。大慈菩薩的偈語說：『能勸一個人修行，勝過自己精進修行；勸到十幾個人，福德已經無量；如果勸到成百上千人，就稱為真菩薩；又能超過上萬人，那就是阿彌陀佛。』又說：『骨肉親情，相愛相守的日子難以預料，白頭團聚又能有多少次呢？強壯的人也會突然死亡，更有嬰兒夭折。勸人唸誦阿彌陀佛，就能在七寶池中化生，聚會在一起永遠沒有別離，萬劫長生，快樂無邊。』古詩說：『萬般都帶不走，唯有業力跟隨身。』以上詳細內容參見《龍舒凈土文》中王日休的勸緣篇。 嘉禾（地名）在城興聖禪寺的德海書寫，四明（地名）友云王鴻刊刻。 文祿三年（甲午年）菊月十二日書寫完畢，筆者是朝鮮國的僧人托蓮。
【English Translation】 English version The wronged spirits then departed. Liu Huizhong no longer experienced fright during his sleep at night. This was the effect of his reciting the Buddha's name during his lifetime. Granny Yao saw the Buddha's image in the air, Tan Jian obtained a lotus flower from within a vase, Huaiyu (a monk's name) received a golden platform to welcome him, and Zhishun (a monk's name) witnessed peacocks flying and singing. These were the effects of their rebirth in the Pure Land at the time of their death. Zhitong (a monk's name) had auspicious clouds of five colors, the Li family obtained the imperishability of the three roots (referring to the purity and imperishability of the eyes, ears, and nose), Baozang (a monk's name) had a child emerging from the top of his head, and Gongze (a monk's name) had golden light appearing in Luoyang. These were the auspicious signs they manifested after death. Those who are born in the Pure Land only advance and never regress, until they attain Buddhahood. Therefore, to encourage one person to cultivate the Pure Land path is to help one sentient being achieve Buddhahood. All those who attain Buddhahood will certainly liberate countless sentient beings, and all the sentient beings they liberate will have started because of my encouragement. Therefore, the merit and virtue of encouraging others to cultivate the Pure Land path is inexhaustible. The Gatha of Bodhisattva Great Compassion says: 'To be able to encourage one person to cultivate is better than oneself practicing diligently; to encourage more than ten people, the merit and virtue is already immeasurable; if one encourages hundreds or thousands of people, one is called a true Bodhisattva; and if one can exceed tens of thousands of people, one is Amitabha Buddha.' It also says: 'The days of loving and cherishing each other with flesh and blood are unpredictable, how many times can we reunite in old age? The strong may die suddenly, and even infants may lose their lives. Encourage them to recite Amitabha Buddha, and they will be born in the Seven Treasure Pond, gathering together forever without separation, with eternal life and happiness.' An ancient poem says: 'Of all things, none can be taken away, only karma follows the body.' The above details can be found in Wang Rixiu's 'Encouragement to Affinity' section of the 'Longshu Pure Land Text'. Written by Dehai of Xingsheng Chan Monastery in Jiahe (place name), carved by Wang Hong of Youyun in Siming (place name). Completed on the twelfth day of the Chrysanthemum Month in the third year of Bunroku (Year of Jiawu), written by the monk Tuolian from the Joseon Kingdom.