T47n1972_凈土或問

大正藏第 47 冊 No. 1972 凈土或問

No. 1972

凈土或問序

參禪余所不去。唸佛亦非去者。禪主見性。佛念離塵。竊謂唸佛一門實為禪教共履之通途。亦士庶同遊之捷徑。可不信哉。世之學者參禪有禪病。作佛有佛魔。只緣去聖時遠。源流異別比比有之。孰能遏絕。而元之天如則禪師。宗說俱通人天規則。可謂劍離寶匣為斬不平。藥出金瓶以瘳沉痾。遂于無疑中巧設疑情。無問處而興問目。目之曰凈土或問。共二十六則。所謂拔本塞源窮諸識念者也。若其信得及。凈念相繼。觸目西方。歸心凈土。奚以為文哉。如或執妄謬解。妍丑不分。白日迷途。適越之北者。取為司南。茲有門弟子洪慈。募眾流行。非獨與世之修凈業者共。亦足為不信者之一勸耳。三宗講主守愚悟勤識。

序(畢)

凈土或問(全)

元師子林天如則著

明云棲袾宏編

弟子廣信校

天如老人方宴默于臥云之室。有客排闥而入者。禪上人也。因命之坐。坐久夕陽在窗。篆煙將滅。客乃整衣起立。從容而問曰。竊聞永明壽和尚稟單傳之學于天臺韶國師。是為法眼的孫。匡徒于杭之凈慈。座下常數千指。其機辯才智雷厲風飛。海內禪林推之為大宗匠。柰何說禪

{ "translations": [ "現代漢語譯本\n大正藏第四十七冊，編號1972，凈土或問\n\n編號1972\n\n凈土或問序\n\n參禪不是我所要去的，唸佛也不是不去的。參禪主要在於明心見性，唸佛在於遠離塵世。我私下認爲念佛一門，實際上是禪宗和教宗共同遵循的通途，也是士人和百姓共同遊歷的捷徑，難道還不值得相信嗎？世上的學者參禪有禪病，作佛有佛魔，只因爲去聖人的時代久遠，源流不同，這樣的情況比比皆是，誰能夠杜絕呢？而元朝的天如則禪師，對禪宗和教宗的理論都精通，是人天師表的典範。可以說他的智慧之劍一旦出鞘，就能斬除不平之事；他的智慧之藥一旦從金瓶中取出，就能治癒沉疴。於是他在沒有疑問的地方巧妙地設定疑問，在沒有問題的地方提出問題，並將這些問題命名為《凈土或問》，共二十六則。這正是所謂拔除根本，堵塞源頭，窮盡各種識唸的方法。如果能夠深信不疑，凈念相繼，所見所聞都是西方極樂世界，一心歸向凈土，又何必多費筆墨呢？如果有人執迷不悟，錯誤地理解，不能分辨美醜，就像在白天迷路，要到越國去卻往北走一樣，那麼就可以把這本書當作指南針。現在有門下弟子洪慈，募捐資金將此書刊行，不僅與世上修習凈業的人共同分享，也足以勸化那些不相信的人。三宗講主守愚悟勤識。\n\n序（完）\n\n凈土或問（全）\n\n元朝師子林天如則著\n\n明朝雲棲袾宏編\n\n弟子廣信校\n\n天如老人正在臥雲室里安靜地休息，有位客人推門而入，原來是一位禪上人。於是請他坐下。坐了很久，夕陽照在窗戶上，篆香的煙也快要熄滅了。客人整理了一下衣裳，站起身來，從容地問道：『我聽說永明壽和尚從天臺韶國師那裡稟承了單傳的學問，是法眼宗的後代。他在杭州的凈慈寺廣收門徒，座下常常有數千人。他的機智辯才像雷霆一樣迅猛，像狂風一樣猛烈，海內的禪林都推崇他為大宗匠。可是為什麼他又提倡唸佛法門，勸人求生凈土呢？這豈不是自相矛盾嗎？』」 ], "english_translations": [ "English version\nTripitaka Volume 47, No. 1972, Pure Land Questions and Answers\n\nNo. 1972\n\nPreface to Pure Land Questions and Answers\n\nI do not go to Chan meditation. Nor is it that I do not go to Buddha recitation. Chan focuses on seeing one's nature. Buddha recitation focuses on leaving behind the dust of the world. I privately believe that the Pure Land path of Buddha recitation is truly a common path for both Chan and doctrinal schools, and also a shortcut for both scholars and commoners to travel. Is it not worth believing? Scholars of the world who practice Chan have Chan sickness, and those who practice Buddha have Buddha demons, simply because the time since the sages is distant, and the sources and streams are different. Such situations are numerous. Who can stop them? But Chan Master Tianru Ze of the Yuan dynasty was proficient in both Chan and doctrinal teachings, and was a model for humans and gods. It can be said that his sword of wisdom, once drawn from its scabbard, can cut down injustice; his medicine of wisdom, once taken from its golden bottle, can cure chronic illnesses. Thus, in the midst of no doubt, he skillfully sets up doubts, and raises questions where there are no questions, and names these questions 'Pure Land Questions and Answers,' totaling twenty-six sections. This is precisely the method of uprooting the source, blocking the stream, and exhausting all thoughts of consciousness. If one can believe deeply and without doubt, and maintain continuous pure thoughts, then everything one sees and hears will be the Western Pure Land, and one's heart will return to the Pure Land. Why then would one need to waste more ink? If someone stubbornly clings to delusion, misunderstands, and cannot distinguish between beauty and ugliness, like getting lost in the daytime and heading north when trying to go to Yue, then they can take this book as a compass. Now, my disciple Hong Ci has raised funds to publish this book, not only to share it with those in the world who cultivate Pure Land practices, but also to persuade those who do not believe. The three-school lecturer Shouyu Wuqin recognizes.\n\nPreface (End)\n\nPure Land Questions and Answers (Complete)\n\nWritten by Chan Master Tianru Ze of Shizilin in the Yuan Dynasty\n\nCompiled by Zhu Hong of Yunqi in the Ming Dynasty\n\nProofread by disciple Guangxin\n\nElder Tianru was quietly resting in the Woyun Chamber when a guest pushed open the door and entered. It was a Chan monk. So he invited him to sit down. After sitting for a long time, the setting sun shone through the window, and the smoke from the incense was about to extinguish. The guest adjusted his robes, stood up, and calmly asked: 'I have heard that Venerable Yongming Shou received the single-transmission teachings from National Teacher Shao of Tiantai, and was a descendant of the Fayan school. He widely accepted disciples at Jingci Temple in Hangzhou, and often had thousands of people under his seat. His wit and eloquence were as swift as thunder and as fierce as a storm, and the Chan monasteries within the seas revered him as a great master. But why did he advocate the Pure Land method of Buddha recitation and encourage people to seek rebirth in the Pure Land? Isn't this contradictory?'\"" ] }

之外。自修凈土之業。而且以教人復撰揀示西方等文。廣傳於世。及作四料揀偈。其略曰。有禪無凈土。十人九蹉路。無禪有凈土。萬修萬人去。看他此等語言主張凈土。壁立萬仞無少寬容。無乃自屈其禪而過贊凈土耶。此疑非小。師其為我辯之。答曰。大哉問也。當知永明非過贊也。深有功于宗教者也。惜永明但舉其綱。而發明未盡。故未能盡遣禪者之疑也。余忝學禪。未諳凈土。然亦嘗涉獵凈土諸書。稍知其概。本是易行易入之方。亦是難說難信之法。所以釋迦慈父現在世時。為諸弟子說彌陀經。預知末法眾生少能信向。故引六方諸佛出廣長舌說誠實言。以起其信。以破其疑。及於經末。因諸佛所贊。乃復自言。當知我於五濁惡世行此難事。為一切世間說此難信之法。是為甚難。此皆苦口丁寧勸人信向矣。且大悲世尊垂救末劫。凡金口所宣。一偈一句而人非人等莫不信受奉行。獨于凈土之說。則間有疑者何哉。良由凈土教門至廣至大。凈土修法至簡至易。以其廣大而簡易故。聞者不能不疑焉。所謂廣大者。一切機根攝收都盡。上而至於等覺位中一生補處菩薩亦生凈土。下而至於愚夫愚婦與夫五逆十惡無知之徒。臨終但能唸佛悔過。歸心凈土者。悉得往生也。所謂簡易者。初無艱難勞苦之行。又無迷誤差別之緣。但

【現代漢語翻譯】現代漢語譯本：此外，他專心修習凈土法門，並且爲了教導他人，撰寫了《揀示西方》等文章，廣泛流傳於世。他還創作了四料揀偈，其中概括地說：『有禪無凈土，十人九蹉路；無禪有凈土，萬修萬人去。』看他這些言論，主張凈土，像壁立萬仞一樣毫不寬容。難道不是貶低禪宗而過分讚揚凈土嗎？這個疑問非同小可，請您為我辯解。回答說：『這個問題問得太好了！應當知道，永明延壽禪師不是過分讚揚凈土，而是對佛法禪宗有很深的貢獻。可惜永明禪師只是提出了綱要，而闡發得不夠詳盡，所以未能完全消除禪宗學人的疑慮。我雖然學習禪宗，但對凈土法門並不熟悉，然而也曾涉獵凈土宗的各種書籍，略知其大概。凈土法門本來是容易修行容易進入的方便之門，也是難以宣說難以令人相信的法門。所以釋迦牟尼佛慈悲的父親在世時，為弟子們宣說《阿彌陀經》，預先知道末法時代的眾生很少能夠信受歸向，所以引用六方諸佛伸出廣長舌來說誠實之語，以此來啓發他們的信心，破除他們的疑慮。到了經文的末尾，因為諸佛的讚歎，又親自說：『應當知道，我在五濁惡世中行此難事，為一切世間宣說這難以令人相信的法門，這是非常困難的。』這些都是苦口婆心地勸人信受歸向啊！而且大悲世尊垂憐救度末劫的眾生，凡是金口所宣說的，即使是一偈一句，人和非人等沒有不信受奉行的。唯獨對於凈土的說法，卻間或有人懷疑，這是為什麼呢？實在是因為凈土教門至廣至大，凈土修法至簡至易。因為它廣大而簡易的緣故，聽聞的人不能不產生懷疑。所謂廣大，是指一切根機的眾生都能被攝受，上至等覺位中的一生補處菩薩（指即將成佛的菩薩）也往生凈土，下至愚夫愚婦以及五逆十惡（佛教中的極惡行為）無知之徒，臨終時只要能夠唸佛懺悔，歸心凈土的人，都能夠往生。所謂簡易，是指最初沒有艱難勞苦的修行，又沒有迷誤差別的因緣，只要』

【English Translation】 English version: 'Furthermore, he dedicated himself to the practice of Pure Land, and in order to teach others, he wrote texts such as 'Selections Showing the Way to the West,' which were widely circulated. He also composed the Fourfold Choice Gatha, which briefly states: 'With Chan but without Pure Land, nine out of ten people go astray; without Chan but with Pure Land, ten thousand practice and ten thousand go.' Looking at these words of his, advocating Pure Land with unwavering conviction like a towering cliff, isn't he belittling Chan while excessively praising Pure Land? This doubt is no small matter; please explain it for me.' He replied: 'What a great question! You should know that Yongming (Yongming Yanshou, a Chan Buddhist master) is not excessively praising Pure Land; he has made profound contributions to both the teachings and the practice. It's a pity that Yongming only presented the outline and didn't elaborate fully, so he couldn't completely dispel the doubts of Chan practitioners. Although I study Chan, I am not familiar with Pure Land, but I have browsed various Pure Land books and know a little about it. Pure Land is originally an easy path to practice and enter, but it is also a difficult Dharma to explain and believe. Therefore, when Shakyamuni (the founder of Buddhism) the compassionate father was in the world, he spoke the Amitabha Sutra for his disciples, knowing in advance that beings in the Dharma-ending age would rarely be able to believe and turn towards it, so he quoted the Buddhas of the six directions extending their broad and long tongues to speak truthful words, in order to arouse their faith and dispel their doubts. At the end of the sutra, because of the praises of the Buddhas, he also said himself: 'You should know that I am doing this difficult thing in the evil world of the five turbidities, speaking this difficult-to-believe Dharma for all the world; this is extremely difficult.' These are all earnestly and repeatedly urging people to believe and turn towards it! Moreover, the Greatly Compassionate World-Honored One (referring to the Buddha) pities and saves the beings of the Dharma-ending age; whatever is proclaimed from his golden mouth, even a single verse or sentence, people and non-humans alike all believe, accept, and practice. Only regarding the teachings of Pure Land, there are occasionally those who doubt; why is this? It is truly because the Pure Land teachings are extremely vast and great, and the Pure Land practice is extremely simple and easy. Because of its vastness and simplicity, those who hear it cannot help but doubt. What is meant by vast is that all capacities of beings are completely included; from the Bodhisattva (a being on the path to Buddhahood) of the single lifetime to Buddhahood in the position of Equal Enlightenment (a high level of Bodhisattva), they also are born in Pure Land, down to foolish men and women and ignorant people with the five rebellious acts and ten evil deeds (extremely evil actions in Buddhism), at the time of death, as long as they can recite the Buddha's name, repent, and turn their hearts to Pure Land, they can all be reborn. What is meant by simple is that initially there is no difficult or laborious practice, nor is there any cause for confusion or error, only'

持阿彌陀佛四字名號。由此得離娑婆。得生極樂。得不退轉。直至成佛而後已也。其廣大既如彼。其簡易又如此。故雖智者亦不能無疑焉。汝如知此。則知永明之贊深有意焉而非過也。

問曰。廣大簡易既聞命矣。如禪宗悟達之士。既曰見性成佛。其肯復求凈土之生乎。答曰。汝未之知耳。悟達之士政愿求生。古人云。不生凈土。何土可生。汝但未悟。使汝既悟。則汝凈土之趨萬牛不能挽矣。

問曰。佛祖出世為度眾生。學者但患大事不明。大事既明。當行佛教。隨類化身。入泥入水不避生死。廣度生靈。今悟達之士。求生凈土。則厭苦趨樂。不顧他人。此非吾所愿也。答曰。見卵而求時夜。何太早計耶。爾將謂一悟之後習漏永除便得不退轉耶。爾將謂一悟之後更無遍學佛法修行證果等事耶。爾將謂一悟之後便可上齊諸佛入生入死不受障緣之所撓耶。審如是。則諸大菩薩修六度萬行。動經恒河沙數劫者。寧無愧於汝耶。古教有云。聲聞尚有出胎之昧。菩薩亦有隔陰之昏。況近時薄解淺悟而自救不了者乎。縱有悟處深遠見地高明。行解相應志在度人者。柰何未登不退。力用未充。居此濁惡化此剛強。此亦先聖之所未許。如以未完不固之舟濟多人于惡海。自他俱溺。其理必然。故往生論云。欲遊戲地獄門者。

【現代漢語翻譯】現代漢語譯本持念阿彌陀佛（Amitabha）四字名號，由此便能脫離娑婆（Saha，意為充滿苦難的世界），得以往生極樂（Sukhavati，意為充滿喜樂的凈土），得到不退轉（avaivartika，證悟后不再退回較低的境界），直至最終成就佛果。其功德廣大既然是那樣，其方法簡易又是如此。所以即使是聰明人，也不能不產生疑問。你如果瞭解了這個道理，就會明白永明延壽禪師的讚歎是意味深長的，而不是過分的讚美。

問：廣大和簡易的道理已經聽明白了。如果像禪宗開悟的人，既然說已經見性成佛，他們還會再求往生凈土嗎？答：你並不瞭解實情。真正開悟的人正應該發願求生凈土。古人說：『不生凈土，還能生到哪裡去呢？』你只是還沒有開悟，如果一旦開悟，你求生凈土的心願，就是萬頭牛也拉不回來了。

問：佛祖出世是爲了度化眾生，修行人只擔心對『大事』不明白。『大事』既然明白了，就應當奉行佛教，隨順眾生的類別而化身，進入泥濘和水中，不迴避生死，廣泛地度化眾生。現在開悟的人卻求生凈土，這是貪圖安樂，不顧及他人，這不是我所希望的。答：看見雞蛋就想知道何時報曉，是不是太早了？你以為一旦開悟之後，長久以來的習氣和煩惱就會永遠消除，就能得到不退轉了嗎？你以為一旦開悟之後，就不需要再廣泛學習佛法，修行證果了嗎？你以為一旦開悟之後，就可以與諸佛並肩，進入生死輪迴而不受任何障礙了嗎？如果真是這樣，那麼那些修習六度萬行，經歷了恒河沙數劫的大菩薩們，難道不會對你感到慚愧嗎？古老的教義說：聲聞乘的聖者尚且有『出胎之昧』，菩薩也有『隔陰之昏』，更何況是現在那些理解膚淺、開悟不深，連自救都做不到的人呢？即使有人開悟深刻，見地高明，修行與理解相應，立志于度化他人，但又如何能保證自己已經證得不退轉，力量足夠強大呢？居住在這個污濁罪惡的世界，想要教化這些剛強難化的眾生，這也是過去的聖賢所不允許的。就像用一艘沒有完工、不堅固的船隻，想要從險惡的海洋中救度許多人，結果只能是自己和他人一同沉溺，這是必然的道理。所以《往生論》中說：『想要遊戲地獄門的人』。

【English Translation】 English version Reciting the four-character name of Amitabha (Amitabha, meaning 'Infinite Light') allows one to depart from Saha (Saha, meaning 'world of suffering'), attain rebirth in Sukhavati (Sukhavati, meaning 'Land of Bliss'), and achieve non-retrogression (avaivartika, not falling back to lower realms after enlightenment), until finally attaining Buddhahood. Its vastness is such, and its simplicity is such. Therefore, even the wise cannot help but have doubts. If you understand this, you will know that the praise of Yongming Yanshou Chan Master is profound and not an exaggeration.

Question: The principles of vastness and simplicity have been heard. If those who are enlightened in Chan Buddhism say they have seen their nature and become Buddhas, would they still seek rebirth in the Pure Land? Answer: You do not understand the reality. Those who are truly enlightened should vow to be reborn in the Pure Land. The ancients said: 'If not born in the Pure Land, where else can one be born?' You have not yet awakened. Once you are enlightened, your desire to be born in the Pure Land cannot be pulled back even by ten thousand oxen.

Question: The Buddhas appear in the world to liberate sentient beings. Practitioners only worry about not understanding the 'great matter'. Once the 'great matter' is understood, one should practice Buddhism, transform according to the types of beings, enter mud and water, not avoid birth and death, and widely liberate sentient beings. Now, those who are enlightened seek rebirth in the Pure Land, which is to crave pleasure and disregard others. This is not what I desire. Answer: Is it not too early to ask when the dawn will break upon seeing an egg? Do you think that once enlightened, long-standing habits and afflictions will be permanently eliminated, and one will attain non-retrogression? Do you think that once enlightened, there is no need to further study the Buddhadharma and practice to realize the fruit? Do you think that once enlightened, one can stand alongside the Buddhas, enter the cycle of birth and death without being hindered by any obstacles? If that were the case, wouldn't the great Bodhisattvas who cultivate the six perfections and myriad practices for countless kalpas be ashamed of you? Ancient teachings say: Even the Arhats of the Hearer Vehicle still have the 'obscurity of exiting the womb', and Bodhisattvas also have the 'confusion of intervening existence', let alone those who have shallow understanding and enlightenment in recent times and cannot even save themselves? Even if someone has profound enlightenment, high understanding, practice corresponds to understanding, and aspires to liberate others, how can they guarantee that they have attained non-retrogression and have sufficient strength? Living in this defiled and evil world, wanting to transform these stubborn and difficult-to-transform beings, is not permitted by the past sages. It is like using an unfinished and unstable boat to save many people from the dangerous ocean, and the result is that oneself and others will drown together. This is the inevitable principle. Therefore, the Treatise on Rebirth says: 'Those who want to play in the gates of hell'.

必生彼土得無生忍已。還入生死救苦眾生。以此因緣求生凈土。又先聖有云。未得不退轉位。不可混俗度生。未得無生法忍。要須常不離佛。譬如嬰兒常不離母。又如弱羽只可傅枝。今此國中釋迦已滅彌勒未生。而況四惡趣苦因果牽纏。外道邪魔是非扇亂。美色淫聲之相惑。惡緣穢觸之交侵。既無現佛可依。又被境緣所撓。初心悟達之人。鮮有不遭其退敗者。所以世尊慇勤指歸極樂者。良有以也。蓋彼彌陀現在說法。樂土境緣種種清凈。倘依彼佛忍力易成。高證佛階。親蒙授記。然後出化眾生。去來無礙也。以是之故。雖上根利器。猶愿託生。況汝中下之輩初得發明者乎。豈不見。觀佛三昧經中。文殊自敘宿因謂。得唸佛三昧常生凈土。世尊復記之曰。汝當往生極樂世界。又不見。華嚴經中。普賢勸進善財童子海會大眾。以十大愿主導歸極樂。其偈云。愿我臨欲命終時。盡除一切諸障礙。面見彼佛阿彌陀佛。即得往生安樂剎。又云。彼佛眾會咸清凈。我時于勝蓮華生。親睹如來無量光。現前授我菩提記。蒙彼如來授記已。化身無數百俱胝。智力廣大遍十方。利樂一切眾生界。又不見。入楞伽經中。授記龍樹偈云。南天竺國中。大名德比丘。厥號為龍樹。能破有無宗。世間中顯我無上大乘法。得初歡喜地。往生安樂國。

【現代漢語翻譯】現代漢語譯本必能往生到那個凈土，獲得無生法忍（對法不再生起恐懼的智慧）。然後返回生死輪迴中，救度受苦的眾生。因為這個因緣，才求生凈土。而且前代的聖賢也說過，未得到不退轉位（不會退轉的境界），不可混跡於世俗之中度化眾生。未得到無生法忍，必須常常不離開佛。譬如嬰兒常常不離開母親，又如羽毛未豐的鳥兒只能依附在樹枝上。現在這個世界，釋迦牟尼佛（Sakyamuni Buddha）已經涅槃，彌勒佛（Maitreya Buddha）尚未降生。更何況還有四惡趣（地獄、餓鬼、畜生、阿修羅）的痛苦因果牽纏，外道邪魔的邪說煽動擾亂，美麗的容貌和淫蕩的聲音互相迷惑，惡劣的因緣和污穢的觸覺互相侵擾。既沒有現在的佛可以依靠，又被外在的境遇所擾亂，剛剛開始覺悟的人，很少有不遭受退步失敗的。所以世尊（釋迦牟尼佛的尊稱）慇勤地指引我們歸向極樂世界，確實是有原因的。因為那裡的阿彌陀佛（Amitabha Buddha）現在正在說法，極樂凈土的境緣種種清凈。如果依靠阿彌陀佛，忍力容易成就，可以高證佛的階位，親自蒙受阿彌陀佛的授記。然後出世教化眾生，來去都沒有障礙。因為這個緣故，即使是上等根器的人，也願意託生到極樂世界，更何況你們這些中下等根器剛剛得到啓發的人呢？難道沒有看見，《觀佛三昧經》中，文殊菩薩（Manjusri Bodhisattva）自己敘述宿世的因緣說，得到唸佛三昧，常常往生凈土。世尊又為他授記說，你應當往生極樂世界。又難道沒有看見，《華嚴經》中，普賢菩薩（Samantabhadra Bodhisattva）勸進善財童子（Sudhana）和海會大眾，以十大愿王引導他們歸向極樂世界。其中的偈頌說：『愿我臨命終的時候，完全消除一切諸障礙，面見阿彌陀佛，立即得以往生安樂剎。』又說：『那佛的眾會都清凈，我那時在殊勝的蓮花中化生，親自看見如來無量光（Amitabha Buddha），在我的面前授予我菩提的記別。蒙受那如來的授記以後，化身無數百俱胝，智慧力量廣大遍滿十方，利益安樂一切眾生界。』又難道沒有看見，《入楞伽經》中，授記龍樹菩薩（Nagarjuna）的偈頌說：『在南天竺國中，有一位大名聲有德行的比丘，他的名字叫做龍樹，能夠破斥有和無的宗派，在世間中顯揚我的無上大乘佛法，得到初歡喜地（菩薩的第一個階位），往生安樂國。』

【English Translation】 English version One will certainly be reborn in that Pure Land, having attained Anutpattika-dharma-kshanti (the acceptance of the non-arising of dharmas). Then, one returns to the cycle of birth and death to save suffering sentient beings. It is for this reason that one seeks rebirth in the Pure Land. Furthermore, the ancient sages have said, 'Before attaining the stage of non-retrogression, one should not mingle with the mundane world to liberate beings. Before attaining Anutpattika-dharma-kshanti, one must always remain close to the Buddha.' It is like an infant who never leaves its mother, or a fledgling that can only cling to a branch. Now, in this world, Sakyamuni Buddha has already passed away, and Maitreya Buddha has not yet appeared. Moreover, there are the karmic entanglements of the four evil realms (hells, hungry ghosts, animals, asuras), the heretical doctrines of externalists and demons causing confusion, the allurements of beautiful appearances and seductive sounds, and the intrusions of adverse conditions and defiling contacts. Since there is no present Buddha to rely on, and one is also disturbed by external circumstances, those who have just awakened their initial aspiration rarely escape regression and failure. Therefore, the World-Honored One (a respectful title for Sakyamuni Buddha) earnestly directs us to the Land of Ultimate Bliss, and there is indeed a reason for this. Because Amitabha Buddha is currently teaching the Dharma there, and the environment of the Land of Bliss is pure in every way. If one relies on that Buddha, the power of endurance is easily attained, one can ascend to the high stage of Buddhahood, and personally receive Amitabha Buddha's prediction of enlightenment. Then, one can go forth to transform sentient beings, coming and going without obstruction. For this reason, even those with superior faculties still wish to be reborn there, let alone those of you with middling or inferior faculties who have just begun to awaken. Have you not seen that in the Contemplation on the Buddha Samadhi Sutra, Manjusri Bodhisattva recounts his past causes, saying that he attained the Samadhi of Buddha-Recollection and is constantly reborn in the Pure Land? The World-Honored One then predicted of him, 'You should be reborn in the Land of Ultimate Bliss.' Have you not also seen that in the Avatamsaka Sutra, Samantabhadra Bodhisattva encourages Sudhana and the great assembly to be guided to the Land of Ultimate Bliss by the Ten Great Vows? The verse says, 'When I am about to die, may I completely eliminate all obstacles, see Amitabha Buddha, and immediately be reborn in the Land of Peace and Bliss.' It also says, 'That Buddha's assembly is entirely pure; at that time, I will be born in a magnificent lotus flower, personally behold the immeasurable light of the Tathagata (Amitabha Buddha), and receive the prediction of my Bodhi (enlightenment) before me. Having received the prediction of that Tathagata, I will manifest countless hundreds of kotis of bodies, with vast wisdom and power pervading the ten directions, benefiting and bringing joy to all realms of sentient beings.' Have you not also seen that in the Lankavatara Sutra, the verse predicting Nagarjuna Bodhisattva says, 'In South India, there will be a greatly renowned and virtuous bhikshu (monk), whose name will be Nagarjuna, who will be able to destroy the doctrines of existence and non-existence, reveal my unsurpassed Mahayana Dharma in the world, attain the first Joyful Ground (the first stage of a Bodhisattva), and be reborn in the Land of Bliss.'

又不見。起信論中。馬鳴菩薩有。求生之愿。無量壽論。天親菩薩有愿往之心。又不見。大寶積經中。印許凈飯王及七萬釋種同生安養。十六觀經中。指示韋提夫人及五百侍女同覲彌陀。且凈飯韋提等。皆是現得無生法忍。西竺似此之流。不可得而勝數矣。東土如廬山遠公合社高人。天臺賢首諸宗尊者自行化他。曰僧曰俗同生凈土者。又可得而勝數耶。只如文殊普賢大菩薩也。善財海眾遍參知識。悟同諸聖者。馬鳴龍樹等亦菩薩也。亦禪宗以為大祖師也。此諸聖人所悟所證。比今悟達之士。為何如哉。彼尚愿生樂國。親近彌陀。而汝一悟之後。更不求生。則龍樹馬鳴普賢文殊等。寧無愧於汝耶。今汝何不自揣其心自量其力。所修所證。誠有過於二菩薩二禪祖者乎。所參知識所悟佛性。誠有過於善財海眾者乎。所得無性法忍受佛印證。誠有過於凈飯韋提者乎。凈飯國王佛之父也。七萬釋種佛之親屬也。凈土之生倘無利益。佛忍自誤其父與親屬乎。向謂得無生法忍者可許混俗度生。今其父王親屬既得此忍。而尚記往生。則汝求護持保養之意。豈不深且遠乎。多見今之禪者。不究如來之了義。不知達磨之玄機。空腹高心習為狂妄。見修凈土則笑之曰。彼學愚夫愚婦之所為。何其鄙哉。余嘗論其。非鄙愚夫愚婦也。乃鄙文殊普

賢龍樹馬鳴等也。非特自迷正道。自失善根。自喪慧身。自亡佛種。且成謗法之業。又招鄙聖之殃。佛祖視為可哀憐者。於是永明和尚深憐而痛哀之。剖出心肝主張凈土。既以自修。又以化世。故其臨終預知時至。乃有種種殊勝相現。甚至舍利鱗砌于身。嘗有撫州一僧。經年旋繞其塔。人問其故。僧曰。因病入冥。閻王以陽數未艾。得放還生。乃見殿左。供養畫僧一㡧閻王禮拜慇勤。遂叩主吏。吏曰。此永明壽禪師也。其修行精進。徑生極樂上品。王以為希有。故影象而禮敬之。夫永明既悟達摩直指之禪。又能致身于極樂上品。以此解禪者之執情。以此為末法之勸信。故余謂其深有功于宗教者此也。豈特永明為然。如死心新禪師。作勸修凈土之文有云。彌陀甚易念。凈土甚易生。又云。參禪人最好唸佛。根機或鈍。恐今生未能大悟。且假彌陀願力接引往生。又云。汝若唸佛不生凈土。老僧當墮拔舌地獄。又如真歇了禪師作凈土說有云。洞下一宗皆務密修。其故何哉。良以唸佛法門徑路修行。正按大藏。接上上根器。傍引中下之機。又云。宗門大匠已悟不空不有之法。秉志孜孜于凈業者。得非凈業之見佛簡易於宗門乎。又云。乃佛乃祖在教在禪。皆修凈業同歸一源。入得此門。無量法門悉皆能入。至如天衣懷禪師。圓照

【現代漢語翻譯】現代漢語譯本：像賢（賢劫千佛），龍樹（Nāgārjuna，佛教哲學家），馬鳴（Aśvaghoṣa，佛教詩人）等也是如此。他們不僅自己迷惑于正道，喪失了善根，失去了智慧之身，斷絕了佛種，而且還造成了誹謗佛法的罪業，招致了冒犯聖賢的災禍。佛和祖師們視他們為可悲可憐之人。因此，永明延壽禪師深感憐憫和痛惜，剖出心肝來主張凈土法門，既用來自己修行，又用來教化世人。所以他臨終前預知時至，出現了種種殊勝的瑞相，甚至舍利像魚鱗一樣覆蓋全身。曾經有撫州的一個僧人，常年繞著他的塔行走。有人問他原因，僧人說：『我因為生病到了陰間，閻王認為我的陽壽未盡，就放我回陽間。我看見殿的左邊，供奉著一幅畫僧的畫像，閻王禮拜得非常恭敬。』於是我詢問主管的官吏，官吏說：『這是永明延壽禪師。他修行精進，直接往生到極樂世界的上品。閻王認為這非常稀有，所以畫像來禮敬他。』永明禪師既已領悟了達摩祖師直指人心的禪法，又能使自己往生到極樂世界的上品。用這個來解除參禪者的執著，用這個來勸勉末法時代的信徒。所以我認為他對佛教的貢獻非常大。難道只有永明禪師是這樣嗎？像死心悟新禪師，所作的勸修凈土的文章中說：『彌陀佛很容易念，凈土很容易往生。』又說：『參禪的人最好唸佛，如果根基遲鈍，恐怕今生不能大悟，姑且藉助彌陀佛的願力接引往生。』又說：『你如果唸佛不能往生凈土，老僧我當墮入拔舌地獄。』又如真歇清了禪師所作的凈土說中說：『洞下宗（禪宗的一個分支）都致力於秘密地修持凈土法門。』這是什麼原因呢？因爲念佛法門是修行的一條捷徑，完全符合大藏經的教義，既能接引上等根器的人，又能引導中下等根機的人。』又說：『宗門的大師已經領悟了不空不有的道理，仍然堅持不懈地修持凈土法門，難道不是因為凈土法門見佛比宗門更容易嗎？』又說：『無論是佛，是祖師，是教，是禪，都修持凈土法門，最終歸於同一個源頭。進入這個法門，無量的法門都能進入。』至於天衣義懷禪師，圓照

【English Translation】 English version: It is also the case with worthies like Xian (the Thousand Buddhas of the Bhadrakalpa), Nāgārjuna (Buddhist philosopher), and Aśvaghoṣa (Buddhist poet). They not only delude themselves from the right path, lose their roots of goodness, lose their wisdom bodies, and cut off their Buddha-nature, but also create the karma of slandering the Dharma and invite the calamity of offending the sages. The Buddhas and Patriarchs regard them as pitiable and lamentable. Therefore, Zen Master Yongming Yanshou deeply pitied and lamented them, and advocated the Pure Land Dharma with all his heart, using it both for his own cultivation and for the edification of the world. Therefore, he knew in advance when he was about to die, and various auspicious signs appeared, even to the point that relics covered his entire body like fish scales. There was once a monk from Fuzhou who walked around his pagoda year after year. When someone asked him why, the monk said, 'Because I fell ill and went to the underworld, King Yama thought that my lifespan in the world had not yet ended, so he let me return to the world. I saw on the left side of the hall, there was an image of a painted monk being offered, and King Yama bowed very respectfully.' So I asked the official in charge, and the official said, 'This is Zen Master Yongming Yanshou. He cultivated diligently and was directly reborn in the upper grade of the Pure Land of Ultimate Bliss. King Yama thought this was very rare, so he had his image painted to pay homage to him.' Zen Master Yongming had already understood the Zen Dharma of directly pointing to the mind of Bodhidharma, and he was also able to ensure his rebirth in the upper grade of the Pure Land of Ultimate Bliss. Use this to dispel the attachments of those who practice Zen, and use this to encourage believers in the Dharma-ending Age. Therefore, I think he has made a great contribution to Buddhism. Is it only Zen Master Yongming who is like this? Like Zen Master Sixin Wuxin, in his essay on encouraging the cultivation of the Pure Land, he said, 'Amitābha is very easy to recite, and the Pure Land is very easy to be reborn in.' He also said, 'Those who practice Zen should recite the Buddha's name, if their roots are dull, and they are afraid that they will not be able to achieve great enlightenment in this life, they should temporarily rely on the power of Amitābha's vows to receive them into rebirth.' He also said, 'If you recite the Buddha's name and cannot be reborn in the Pure Land, this old monk will fall into the hell of having his tongue pulled out.' Furthermore, as Zen Master Zhenxie Qingliao said in his discourse on the Pure Land, 'The Caodong school (a branch of Zen Buddhism) is dedicated to secretly cultivating the Pure Land Dharma.' What is the reason for this? Because the Pure Land Dharma is a shortcut to cultivation, it is fully in accordance with the teachings of the Tripiṭaka, it can both receive people of superior faculties and guide people of medium and inferior faculties.' He also said, 'The great masters of the Chan school have already understood the principle of neither emptiness nor existence, and they still persevere in cultivating the Pure Land Dharma, is it not because seeing the Buddha in the Pure Land Dharma is easier than in the Chan school?' He also said, 'Whether it is the Buddha, the Patriarchs, the teachings, or Zen, they all cultivate the Pure Land Dharma, and ultimately return to the same source. Entering this Dharma gate, countless Dharma gates can all be entered.' As for Zen Master Tianyi Yihuai, Yuanzhao

本禪師。慈受深禪師。南嶽思禪師。法照禪師。靜靄禪師。凈慈大通禪師。天臺懷玉禪師。梁道珍禪師。唐道綽禪師。毗陵法真禪師。姑蘇守訥禪師。北澗簡禪師。天目禮禪師等諸大老。皆是禪門宗匠。究其密修顯化。發揚凈土之旨。則不約而同。豈特諸大老為然。余嘗聞一老宿言曰。合五家之宗派。盡天下之禪僧。悟與未悟。無有一人不歸凈土者。因問其故。乃曰。如百丈大智海禪師。是江西馬祖傳道之的子。天下叢林依他建立。從古至今。無一人敢議其非。天下清規依他舉行。從始至末。無一事敢違其法。看他為病僧唸誦之規云。集眾同聲舉揚一偈。稱讚阿彌陀佛。復同聲稱念南無阿彌陀佛。或百聲或千聲。迴向伏願云。諸緣未盡。早遂輕安。大命難逃。徑歸安養。此非凈土之指歸乎。又看他津送亡僧。大夜唸誦迴向伏願云。神超凈域。業謝塵勞。蓮開上品之花。佛授一生之記。此非凈土之指歸乎。至於荼毗之際。別無所為。但令維那引聲高唱南無西方極樂世界大慈大悲阿彌陀佛。如是十唱而大眾十和。總名之曰十念也。唱畢復回向云。上來稱揚十念資助往生。此非凈土之指歸乎。自百丈以來。凡所以津送禪僧。皆依此法。然則所謂合五家之宗派。盡天下之禪僧。無有一人不歸凈土者。豈不然乎。以余觀老宿所引

之言。誠有所據。而不容辯矣。又因其言遂悟百丈祖師立法之意。亦豈無所據而然耶。汝在叢林津送禪僧。不知其幾矣。此等迴向十念。口裡唱過。耳里聽過。又不知其幾矣。汝既不會祖師之意。又自不發省覺之心。妄謂悟達之士不願往生。則天下禪者之執莫汝若矣。

問曰。凈土攝機誠乎其廣矣。愚不敢複議矣。然亦嘗聞有惟心凈土本性彌陀之說。愚竊喜之。及觀凈土經論。所謂凈土者。十萬億土外之極樂也。所謂彌陀者極樂國中之教主也。是則彼我條然。遠在惟心本性之外矣。果何謂耶。答曰。汝言局矣。不識汝心之廣大而明妙者矣。楞嚴云。色身外洎山河虛空大地。咸是妙明真心中物。又云。諸法所生惟心所現。安有佛土而不在吾心者哉。當知凈土惟心。心外無土。如大海之現群漚。無一漚能外海也。惟心凈土。土外無心。猶眾塵之依大地。無一塵不名地也。又當知先聖有云。惟此一心具四種土。一曰凡聖同居。二曰方便有餘。三曰實報無障礙。四曰常寂光也。一凡聖同居土者。自分二類。初曰同居穢。次曰同居凈。初同居穢土者。娑婆之類是也。居其中者有凡有聖。而凡聖各二。凡居二者。一者惡眾生即四趣也。二善眾生即人天也。聖居二者。一實聖。即四果。辟支。通教六地。別十住。圓十信後心。

【現代漢語翻譯】現代漢語譯本：

這些話確實有根據，無可辯駁。又因為這些話，我領悟了百丈禪師制定規矩的用意，難道也是沒有根據的嗎？你在寺院裡接待禪僧，不知道有多少了。這種迴向十念，嘴裡念過，耳朵聽過，也不知道有多少了。你既不明白祖師的用意，又不自己反省覺悟，妄自認為開悟的人不願往生凈土，那麼天下禪宗修行者的執迷不悟，沒有比你更嚴重的了。

有人問：『凈土法門接引眾生的範圍確實很廣啊，我不敢再有什麼異議了。但是我也曾聽說過『唯心凈土，本性彌陀』的說法，我私下裡很喜歡這種說法。可是看了凈土的經典和論著，所說的凈土，是在十萬億佛土之外的極樂世界；所說的彌陀，是極樂世界中的教主。這樣看來，彼和我之間界限分明，距離『唯心』和『本性』很遠了。這到底是怎麼回事呢？』

回答說：『你的見解太侷限了，不認識你心的廣大和明妙啊。《楞嚴經》說：『從色身之外，到山河虛空大地，都是妙明真心中的事物。』又說：『一切諸法都是由心所生，由心所顯現。』怎麼會有佛土不在我們心中的呢？應當知道凈土就是唯心所現，心外沒有凈土，就像大海顯現出無數水泡，沒有一個水泡能夠脫離大海。唯心凈土，凈土外沒有心，就像無數微塵依附於大地，沒有一粒微塵不是大地的組成部分。』

『還應當知道，古代的聖賢說過，唯有這一顆心，具足四種凈土。第一種叫做凡聖同居土，第二種叫做方便有餘土，第三種叫做實報無障礙土，第四種叫做常寂光土。』

『第一種凡聖同居土，又分為兩類。第一類叫做同居穢土，第二類叫做同居凈土。第一種同居穢土，就像娑婆世界這樣的地方。居住在其中的，有凡夫，也有聖人，而凡夫和聖人又各自分為兩類。凡夫分為兩類，第一類是惡道眾生，也就是地獄、餓鬼、畜生、阿修羅四惡趣；第二類是善道眾生，也就是人道和天道。聖人分為兩類，第一類是實聖，也就是聲聞乘的四果阿羅漢，緣覺乘的辟支佛，通教的六地菩薩，別教的十住菩薩，圓教十信位的後心位的菩薩。

【English Translation】 English version:

These words are indeed based on something and are irrefutable. Furthermore, because of these words, I understood the intention of Zen Master Baizhang in establishing rules; could it be that it was without basis? You have received Zen monks at the monastery countless times. These dedications and ten recitations, spoken by mouth and heard by ear, have been done countless times. Since you do not understand the intention of the patriarch and do not reflect and awaken yourself, presumptuously thinking that enlightened people do not wish to be reborn in the Pure Land, then among all Zen practitioners in the world, none are as stubbornly deluded as you.

Someone asked: 'The Pure Land method truly has a wide scope for receiving beings; I dare not disagree any further. However, I have also heard of the saying 'Mind-Only Pure Land, Innate Amitābha (Āmítuó, the Buddha of Immeasurable Light and Life)'. I secretly rejoice in this saying. But when I read the Pure Land scriptures and treatises, the so-called Pure Land is the Land of Ultimate Bliss beyond hundreds of thousands of millions of lands; the so-called Amitābha is the teaching master in the Land of Ultimate Bliss. In this case, the distinction between 'that' and 'this' is clear, far removed from 'Mind-Only' and 'Innate Nature'. What is the meaning of this?'

The answer: 'Your view is too limited, not recognizing the vastness and wondrousness of your mind. The Śūraṅgama Sūtra says: 'Outside the physical body, to the mountains, rivers, empty space, and great earth, all are things within the wondrously bright true mind.' It also says: 'All dharmas are born from the mind and manifested by the mind.' How can there be a Buddha-land that is not within our minds? You should know that the Pure Land is Mind-Only; outside the mind, there is no land, just as the great ocean manifests countless bubbles, and no bubble can exist outside the ocean. Mind-Only Pure Land, outside the Pure Land, there is no mind, just as countless dust particles rely on the great earth, and no dust particle is not part of the earth.'

'You should also know that the ancient sages said, 'Only this one mind possesses four kinds of lands. The first is called the Land of Co-dwelling of Ordinary Beings and Sages (Fan Sheng Tong Ju Tu), the second is called the Land of Expedient Remainder (Fang Bian You Yu Tu), the third is called the Land of Real Reward Without Obstacles (Shi Bao Wu Zhang Ai Tu), and the fourth is called the Land of Eternal Stillness and Light (Chang Ji Guang Tu).'

'The first, the Land of Co-dwelling of Ordinary Beings and Sages, is divided into two categories. The first is called the Defiled Land of Co-dwelling, and the second is called the Pure Land of Co-dwelling. The first, the Defiled Land of Co-dwelling, is like the Sahā World (Suōpó, the world of suffering). Those who dwell within it include both ordinary beings and sages, and ordinary beings and sages are each divided into two categories. Ordinary beings are divided into two categories: the first is evil beings, namely the four realms of hell-beings, hungry ghosts, animals, and asuras; the second is good beings, namely humans and devas (gods). Sages are divided into two categories: the first is actual sages, namely the four fruits of Arhats (Āluóhàn, one who is worthy) of the Śrāvakayāna (the vehicle of the disciples), Pratyekabuddhas (Bìzhīfó, solitary Buddhas) of the Pratyekabuddhayāna (the vehicle of solitary Buddhas), the six grounds of Bodhisattvas (Púsà, enlightened beings) of the Common Teaching, the ten abodes of Bodhisattvas of the Separate Teaching, and the last mind-moment of the ten faiths of the Perfect Teaching.'

通惑雖盡。報身猶有。皆名實也。二權聖。謂方便實報寂光土中法身菩薩及妙覺佛。為利有緣。應生同居。皆是權也。是等與凡共住。故云凡聖同居。四趣共住。故云穢土也。次同居凈土者。且如極樂國。雖果報殊勝非余可比。然亦凡聖同居。何以故。雖無四趣。而有人天。以生彼土者未必悉是得道之人。如經云。犯重罪者。臨終懺悔唸佛。即得往生。故知雖具惑染。亦得居也。聖居權實類前可知。但以無四惡趣故名為凈。或曰。具明土相。復多不同。如無動界。雖是凈土。猶有男女及須彌等。凈土既其不同。穢土亦應不等也。二方便有餘土者。二乘三種菩薩證方便道者之所居也。何則若修二觀斷通惑盡。塵沙別惑無明未斷。舍分段身。而生界外。受法性身。即有變易。所居之土名有餘者。無明不斷也。名方便者。方便行人之所居也。故釋論曰。出三界外有凈土。聲聞辟支佛出生其中。受法性身。非分段生也。三實報無障礙土者。無有二乘。純諸法身菩薩所居。破無明顯法性。得真實果。而無明未盡。潤無漏業。受法性報身。亦名果報國。仁王經云。三賢十聖住果報是也。以觀實相發真無漏所得果報故。名為實。修因無定。色心無礙。故名真實無障礙土。華嚴明因陀羅網世界是也。四常寂光土者。妙覺極智所照如如法

【現代漢語翻譯】現代漢語譯本通惑雖然斷盡，但報身仍然存在，這些都屬於名和實的範疇。二權聖，指的是在方便實報寂光土中的法身菩薩以及妙覺佛，爲了利益有緣眾生，應化而生於凡聖同居土，這些都是權宜之計。這些人與凡夫共同居住，所以稱為凡聖同居土。四惡趣共同存在，所以稱為穢土。其次是同居凈土，比如極樂世界，雖然果報殊勝，無可比擬，但也是凡聖同居。為什麼呢？雖然沒有四惡趣，但有人天。因為往生到極樂世界的人，未必都是得道之人。比如經中說，犯下重罪的人，臨終懺悔唸佛，也能往生。所以可知，即使具有惑染，也能居住在極樂世界。聖人居住的情況與前面所說的權實二聖類似。只是因為沒有四惡趣，所以稱為凈土。或者有人會說，詳細說明各種佛土的相狀，還有很多不同之處。比如無動界，雖然是凈土，但仍然有男女以及須彌山等。既然凈土各有不同，那麼穢土也應該有差別。二是方便有餘土，這是二乘以及三種菩薩證得方便道的人所居住的地方。如果修習二觀，斷盡見思惑，但塵沙惑、別惑和無明未斷，捨棄分段生死之身，而生於三界之外，受法性之身，這就是變易生死。所居住的國土稱為有餘土，是因為無明未斷。稱為方便土，是因為是方便行者所居住的地方。所以《釋論》說，在三界之外有凈土，聲聞、辟支佛出生在其中，受法性身，不是分段生死之身。三是實報無障礙土，這裡沒有二乘，純粹是諸法身菩薩所居住的地方。破除無明，彰顯法性，得到真實的果報，但無明尚未斷盡，滋潤無漏業，受法性報身，也稱為果報國。《仁王經》說，三賢十聖住在果報土就是指這個。因為觀照實相，發起真實無漏的智慧，所得到的果報，所以稱為實報。修因沒有定相，色心沒有障礙，所以稱為真實無障礙土。《華嚴經》所說的因陀羅網世界就是指這個。四是常寂光土，這是妙覺佛的極智所照的如如法界。

【English Translation】 English version Although the delusions of the Three Realms (通惑 tōng huò) are completely eradicated, the Reward Body (報身 bàoshēn) still exists. These all fall under the categories of 'name' and 'reality'. The Two Provisional Sages (二權聖 èr quán shèng) refer to the Dharma Body Bodhisattvas and the Buddhas of Wonderful Enlightenment (妙覺佛 miào jué fó) in the Provisional and Real Reward Land of Eternal Tranquility (方便實報寂光土 fāngbiàn shíbào jìguāng tǔ). To benefit sentient beings with whom they have affinity, they manifest in the Land of Co-dwelling of Ordinary Beings and Sages (同居土 tóng jū tǔ). These are all expedient means (權 quán). These beings co-exist with ordinary beings, hence it is called the Land of Co-dwelling of Ordinary Beings and Sages. The Four Destinies (四趣 sì qù) co-exist, hence it is called a Defiled Land (穢土 huì tǔ). Next is the Pure Land of Co-dwelling (同居凈土 tóng jū jìngtǔ). For example, the Land of Ultimate Bliss (極樂國 jílè guó), although its karmic rewards are supremely excellent and incomparable, is also a Land of Co-dwelling of Ordinary Beings and Sages. Why? Although there are no Four Destinies, there are Devas (天 tiān) and Humans (人 rén). This is because those who are born in that land are not necessarily all enlightened beings. For example, the sutras say that those who have committed grave offenses, if they repent and recite the Buddha's name at the time of death, can still be reborn there. Therefore, it is known that even those with defilements can reside there. The residence of sages is similar to what was mentioned earlier about the Two Provisional and Real Sages. It is called a Pure Land because it lacks the Four Evil Destinies. Or, one might say that detailing the characteristics of various Buddha Lands reveals many differences. For example, the Immovable Realm (無動界 wúdòng jiè), although a Pure Land, still has males and females, as well as Mount Sumeru (須彌山 Xūmíshān), etc. Since Pure Lands are different, Defiled Lands should also have differences. Second is the Land of Provisional Abode with Remnants (方便有餘土 fāngbiàn yǒuyú tǔ). This is where those who have attained the Path of Expediency (方便道 fāngbiàn dào), such as the Two Vehicles (二乘 èr shèng) and the Three Kinds of Bodhisattvas, reside. If one cultivates the Two Contemplations (二觀 èr guān), completely eradicating the delusions of views and emotions (見思惑 jiàn sī huò), but the delusions of dust and sand (塵沙惑 chén shā huò), separate delusions (別惑 bié huò), and ignorance (無明 wúmíng) are not eradicated, one abandons the body of segmented birth and death (分段身 fēnduàn shēn) and is born outside the Three Realms, receiving a Dharma-nature body (法性身 fǎxìng shēn). This is the transformation birth. The land where they reside is called the Land with Remnants because ignorance is not eradicated. It is called the Land of Expediency because it is where practitioners of expediency reside. Therefore, the Shastra says that outside the Three Realms there is a Pure Land where Shravakas (聲聞 shēngwén) and Pratyekabuddhas (辟支佛 pìzhīfó) are born, receiving a Dharma-nature body, not a body of segmented birth and death. Third is the Land of Real Reward Without Obstacles (實報無障礙土 shíbào wúzhàng'ài tǔ). There are no Two Vehicles here, only Dharma Body Bodhisattvas reside. Eradicating ignorance, revealing Dharma-nature, and attaining true karmic rewards, but ignorance is not yet completely eradicated, nourishing the non-leaking karma, and receiving a Dharma-nature Reward Body, also called the Land of Karmic Reward (果報國 guǒbào guó). The Benevolent King Sutra says that the Three Sages and Ten Saints reside in the Land of Karmic Reward. Because one contemplates reality, generating true non-leaking wisdom, the karmic rewards obtained are called Real Reward. Cultivating causes has no fixed form, and form and mind are without obstruction, hence it is called the Land of True Reward Without Obstacles. The Indra's Net World (因陀羅網世界 yīntuóluówǎng shìjiè) described in the Avatamsaka Sutra refers to this. Fourth is the Land of Eternal Tranquility and Light (常寂光土 chángjìguāng tǔ). This is the Suchness Dharma Realm (如如法界 rúrú fǎjiè) illuminated by the ultimate wisdom of the Buddha of Wonderful Enlightenment.

界之理。名之為國。亦名法性土。但真如佛性非身非土。而說身土。離身無土。離土無身。名其土者。一法二義。普賢觀毗盧遮那住處名常寂光。前二土是應。即應佛所居。第三亦應亦報。即報佛所居。第四但是真凈。非應非報。法身所居。又云。常即法身。寂即解脫。光即般若。如世伊三點。不縱橫並別。名秘密藏。諸佛如來所游居處。真常究境極為凈土。由是觀之。所謂十方微塵國土者。惟吾心中之土也。三世恒沙諸佛者。惟吾心中之佛也。知此則知無一土不依吾心而建立。無一佛不由吾性而發現。然則十萬億外之極樂獨非惟心之凈土乎。極樂國中之教主獨非本性之彌陀乎。又當知惟此一心具含十界。身土融通重重無礙。又當知心佛眾生三無差別。生佛互現。唸唸交參。所以言諸佛心內眾生塵塵極樂。眾生心中諸佛唸唸彌陀。又云。十方凈穢卷懷同在于剎那。一念色心羅列遍收於法界。並天真本具。非緣起新成。一念既然。一塵亦爾。故能一一塵中一切剎。一一心中一切心。一一心塵復互周。重重無塵無障礙。一時頓現非隱顯。一切圓成非勝劣。若神珠之頓含眾寶。猶帝網之交映千光。我心既然。生佛體等。如此則方了。遷神億剎。實生乎自己心中。孕質九蓮。豈逃剎那際內。又云極樂遍在一切處。舉一而全收也

。如帝釋殿上千珠寶網千珠光影咸入一珠。一珠光影遍入千珠。雖珠珠互遍。此珠不可為彼。彼珠不可為此。參而不雜。離亦不分。一一遍彰。亦無所在。極樂凈土即千珠之一。十萬億國亦各千珠之一。至若三乘人天。下至地獄餓鬼畜生修羅。一一無非千珠之一。阿彌陀佛亦千珠直示一珠。見一佛即見十方諸佛。亦見十方九界眾生。微塵剎海十世古今一印頓圓。無餘法矣。如上所引。皆佛祖聖賢遞相發揚之明訓也。知此則知諸剎諸塵塵塵皆唯心之極樂也。一塵一佛佛佛皆本性之彌陀也。復何疑哉。

問曰。既謂凈穢融通塵塵極樂。何娑婆獨不免於穢耶。答曰。凡夫業感即凈而穢。佛眼所觀即穢如凈。豈釋迦報境而果穢哉。

問曰。含攝無餘。吾信惟心之大矣。圓融無礙。吾信惟心之妙矣。柰何尚滯迷情。未離穢業。則吾惟心之土何由凈耶。答曰。心垢土垢。心凈土凈。故維摩經云。欲得凈土。當凈其心。隨其心凈。則佛土凈。夫欲凈其心有。舍凈土之修法。他無能焉。

問曰。凈土修法其詳可得聞乎。答曰。凈土無修。修因迷有。法無高下。高下由根。根有多珠。修分多類。攝其多類總有三門。一曰觀想。二曰憶念。三曰眾行。皆依極樂彌陀以為之主也。一曰觀想者。如觀經云。諸佛如來是法界身

【現代漢語翻譯】現代漢語譯本：正如帝釋天宮殿上的千珠寶網，每一顆珠寶的光影都完全映入另一顆珠寶之中。一顆珠寶的光影又遍佈映入其餘的千顆珠寶之中。雖然珠寶與珠寶之間互相映照，但這顆珠寶不能被認為是那顆珠寶，那顆珠寶也不能被認為是這顆珠寶。它們相互參與但不混雜，分離卻不分割。每一顆珠寶都完全彰顯其自身的光芒，卻又無處不在。極樂凈土只是這千顆珠寶中的一顆，十萬億佛國也各自是這千顆珠寶中的一顆。至於三乘（Sancheng，聲聞乘、緣覺乘、菩薩乘）的人天，下至地獄、餓鬼、畜生、修羅，每一個無不是這千顆珠寶中的一顆。阿彌陀佛（Amitabha，佛教中西方極樂世界的教主）也直接以千珠來顯示一珠。見一尊佛，即見十方諸佛，也見十方九界眾生。微塵剎土、十世古今，都在一個印記中頓然圓滿，沒有剩餘的法了。以上所引用的，都是佛祖聖賢遞相發揚的明確訓示。瞭解這些，就知道所有佛剎、所有微塵，每一顆微塵都是唯心所現的極樂世界。一粒微塵就是一尊佛，每一尊佛都是本性中的阿彌陀佛。還懷疑什麼呢？問：既然說凈土和穢土可以融通，每一顆微塵都是極樂世界，為什麼娑婆世界（Saha World，我們所居住的這個世界）唯獨不能免於污穢呢？答：凡夫因為業力所感，即使是凈土也會覺得污穢；佛以佛眼觀察，即使是污穢也能看到清凈。難道釋迦牟尼佛（Sakyamuni，佛教的創始人）的報身所處的境界，最終會是污穢的嗎？問：包含攝取沒有遺漏，我相信唯心（mind-only）的廣大；圓融通達沒有障礙，我相信唯心的玄妙。但是，為什麼還滯留在迷惑的情感中，沒有脫離污穢的業力，那麼我這唯心所現的國土，要如何才能清凈呢？答：心垢染，國土就垢染；心清凈，國土就清凈。所以《維摩詰經》（Vimalakirti Sutra）說：『想要得到清凈的國土，應當清凈自己的心。隨著你的心清凈，那麼佛土也就清凈。』想要清凈自己的心，除了修習凈土法門，沒有其他方法能夠做到。問：凈土法門的修習方法，可以詳細地聽一聽嗎？答：凈土本來沒有修，因為迷惑才有所謂的修。法沒有高下之分，高下在於根器。根器有很多種，修習也分為很多類。概括這些種類，總共有三個門徑：一是觀想，二是憶念，三是眾行。都是以極樂世界的阿彌陀佛作為主導。一是觀想，如《觀無量壽經》（Visualization Sutra）所說：諸佛如來是法界身（Dharmadhatu body）。

【English Translation】 English version: Just as in the jeweled net in Indra's palace, the light and shadow of each jewel are completely reflected in every other jewel. And the light and shadow of one jewel pervade and reflect in the other thousand jewels. Although the jewels reflect each other, this jewel cannot be considered that jewel, and that jewel cannot be considered this jewel. They participate without mixing, and are separate without being divided. Each jewel fully manifests its own light, yet is also omnipresent. The Pure Land of Sukhavati (Pure Land of Ultimate Bliss) is just one of these thousand jewels, and the hundreds of thousands of millions of Buddha lands are each one of these thousand jewels. As for the beings of the Three Vehicles (Sravakayana, Pratyekabuddhayana, Bodhisattvayana), humans and devas, down to hell beings, hungry ghosts, animals, and asuras, each and every one is none other than one of these thousand jewels. Amitabha Buddha (Buddha of Infinite Light) also directly uses the thousand jewels to show one jewel. Seeing one Buddha is seeing all the Buddhas of the ten directions, and also seeing all the beings of the nine realms of the ten directions. The lands of dust motes, the ancient and present times of the ten ages, are all instantly and perfectly completed in one seal, with no Dharma remaining. The above quotations are all clear instructions that the Buddhas and patriarchs have passed down and developed. Knowing this, one knows that all Buddha lands, all dust motes, every single dust mote is the Pure Land of mind-only. One dust mote is one Buddha, and every Buddha is the Amitabha of our inherent nature. What is there to doubt? Question: Since it is said that the pure and impure lands can interpenetrate, and every dust mote is the Pure Land, why is the Saha World (the world we live in) uniquely unable to escape defilement? Answer: Ordinary beings, due to the influence of their karma, perceive even the pure as defiled; Buddhas, with their Buddha eyes, see even the defiled as pure. Could it be that the realm of the reward body of Sakyamuni Buddha (the founder of Buddhism) would ultimately be defiled? Question: Containing and encompassing without omission, I believe in the vastness of mind-only; being perfectly interpenetrating and without obstruction, I believe in the subtlety of mind-only. However, why are we still stuck in deluded emotions, not yet free from defiled karma? How can my land, which is manifested by mind-only, become pure? Answer: When the mind is defiled, the land is defiled; when the mind is pure, the land is pure. Therefore, the Vimalakirti Sutra says: 'If you wish to obtain a pure land, purify your mind. As your mind becomes pure, the Buddha land will become pure.' If you wish to purify your mind, there is no other way to do so except by practicing the Pure Land Dharma. Question: Can you explain the methods of practicing the Pure Land Dharma in detail? Answer: The Pure Land originally has no practice, because of delusion there is so-called practice. The Dharma has no high or low, high or low depends on the capacity. There are many kinds of capacities, and practice is divided into many categories. To summarize these categories, there are three paths in total: first, visualization; second, mindfulness; and third, various practices. All are based on Amitabha Buddha of the Pure Land of Ultimate Bliss as the main focus. First, visualization, as the Visualization Sutra says: The Tathagatas are the Dharmadhatu body.

。入一切眾生心想中。是故汝等心想佛時。是心即是三十二相八十隨形好。是心作佛。是心是佛。諸佛正遍知海從心想生。是故應當一心繫念諦觀彼佛。天臺疏曰。諸佛如來下泛明諸佛。是故應當下遍觀彌陀。法界身者報佛法性生也。眾生心凈法身自在。故云入。如白日昇天影現百川。明佛身自在能隨物現也。又法界身是佛身無所不遍。法界為體。得此觀佛三昧。解入相應。故云入心想也。是心作佛者。佛本是無。心凈故有。是心是佛者。向聞佛本是無心凈故有。便謂條然。故云即是。始覺名作。終成即是佛。妙宗釋曰。欲想佛身。須知觀體。體是本覺。起成能觀。本覺乃是諸佛法界之身。以諸如來無別所證全證眾生本性故也。若始覺有功。本覺乃顯。故云法身從心想生。又復彌陀與一切佛。一身一智應用亦然。彌陀身顯即諸佛身。諸佛相明即彌陀體。是故泛明生諸佛身。以為觀察彌陀觀體。從法界身下。是約感應道交釋。從又法界身下。約解入相應釋。融心解云。若無初釋則觀非觀佛。若無次釋則生佛體殊。二釋相成。是今觀法。妙宗又曰。今之心觀非直於陰觀本性佛。乃托他佛顯乎本性。故先明應佛入我想心。次明佛身全是本覺。故應佛顯。知本性明。托外義成。唯心觀立。若論作是。即不思議三觀也。以若破若

【現代漢語翻譯】。進入一切眾生的心念之中。因此你們心念佛時，這心就是三十二相八十隨形好。這心造就佛，這心就是佛。諸佛的真正普遍智慧之海從心念產生。所以應當一心專注于憶念，仔細觀察那尊佛。天臺疏中說：『諸佛如來』以下，廣泛地闡明了諸佛。『所以應當』以下，普遍地觀察阿彌陀佛（Amitabha）。法界身，是報身佛從法性而生。眾生的心清凈，法身自然自在，所以說『進入』。如同太陽升上天空，影子顯現在百川之中，說明佛身自在，能夠隨事物顯現。而且法界身是佛身，無所不遍，以法界為本體。得到這種觀佛三昧（Samadhi），理解並進入相應境界，所以說『進入心念』。『這心造就佛』，佛本來是無，因為心清凈所以才顯現。『這心就是佛』，先前聽說佛本來是無，因為心清凈所以才顯現，就認為佛是截然不同的。所以說『就是』。開始覺悟名為『造就』，最終成就就是佛。妙宗解釋說：想要觀想佛身，必須知道觀想的本體。本體是本覺，由此生起併成就能夠觀想的能力。本覺就是諸佛的法界之身。因為諸如來沒有另外所證悟的，完全證悟了眾生的本性。如果開始覺悟有功，本覺就會顯現，所以說『法身從心念產生』。而且阿彌陀佛與一切佛，一身一智，應用也是如此。阿彌陀佛身顯現就是諸佛身，諸佛相光明就是阿彌陀佛體。因此廣泛地闡明產生諸佛身，作為觀察阿彌陀佛的觀想本體。從『法界身』以下，是從感應道交的角度解釋。從『而且法界身』以下，是從理解並進入相應境界的角度解釋。融心解說：如果沒有最初的解釋，那麼觀想就不是觀想佛。如果沒有接下來的解釋，那麼眾生和佛的本體就不同。兩種解釋相互成就，這就是現在的觀想方法。妙宗又說：現在的心觀，不僅僅是在陰中觀本性佛，而是依託他佛來顯現本性。所以先闡明應身佛進入我的心念，其次闡明佛身完全是本覺。所以應身佛顯現，就知道本性光明。依託外在的意義成就，唯心觀得以成立。如果論『造就』，就是不可思議的三觀。如果破除或者

【English Translation】。Enters into the mind and thoughts of all sentient beings. Therefore, when you contemplate the Buddha in your mind, this mind is the thirty-two major marks and eighty minor marks of excellence. This mind creates the Buddha, this mind is the Buddha. The ocean of perfect and universal knowledge of all Buddhas arises from the mind's contemplation. Therefore, one should single-mindedly focus on remembering and carefully observing that Buddha. The Tiantai commentary says: 'All Buddhas, Thus Come Ones' below broadly elucidates all Buddhas. 'Therefore, one should' below universally observes Amitabha (Amitabha). The Dharmadhatu Body is the reward body Buddha born from the nature of Dharma. Because the minds of sentient beings are pure, the Dharmakaya is naturally free, hence it is said 'enters'. Just as the sun rises in the sky and its shadow appears in hundreds of rivers, illustrating that the Buddha's body is free and able to manifest according to things. Moreover, the Dharmadhatu Body is the Buddha's body, all-pervasive, taking the Dharmadhatu as its essence. Attaining this Buddha-contemplation Samadhi (Samadhi), understanding and entering into corresponding states, hence it is said 'enters the mind's contemplation'. 'This mind creates the Buddha', the Buddha is originally non-existent, but appears because the mind is pure. 'This mind is the Buddha', having previously heard that the Buddha is originally non-existent, but appears because the mind is pure, one then considers the Buddha to be distinctly different. Therefore, it is said 'is'. Initial awakening is called 'creates', ultimate accomplishment 'is' the Buddha. Miaozong explains: To contemplate the Buddha's body, one must know the essence of contemplation. The essence is original enlightenment, from which arises and is accomplished the ability to contemplate. Original enlightenment is the Dharmadhatu Body of all Buddhas. Because all Tathagatas have nothing else to realize, they fully realize the inherent nature of sentient beings. If initial awakening has merit, original enlightenment will manifest, hence it is said 'the Dharmakaya arises from the mind's contemplation'. Moreover, Amitabha and all Buddhas are one body, one wisdom, and their application is also the same. The manifestation of Amitabha's body is the body of all Buddhas, the brightness of the marks of all Buddhas is the essence of Amitabha. Therefore, it is broadly elucidated that the bodies of all Buddhas arise, taking it as the essence of contemplation for observing Amitabha. From 'Dharmadhatu Body' below, it is explained from the perspective of the interaction of response and the Way. From 'Moreover, the Dharmadhatu Body' below, it is explained from the perspective of understanding and entering into corresponding states. Rongxin explains: If there were no initial explanation, then contemplation would not be contemplating the Buddha. If there were no subsequent explanation, then the essence of sentient beings and Buddhas would be different. The two explanations complement each other, and this is the current method of contemplation. Miaozong also says: The current mind-contemplation is not merely contemplating the inherent Buddha-nature within the skandhas, but rather relying on another Buddha to reveal the inherent nature. Therefore, first it is elucidated that the responsive body Buddha enters my mind's contemplation, and secondly it is elucidated that the Buddha's body is entirely original enlightenment. Therefore, the responsive body Buddha manifests, and one knows that the inherent nature is bright. Relying on external meaning for accomplishment, the Mind-Only contemplation is established. If discussing 'creates', it is the inconceivable three contemplations. If breaking or

立皆名為作。空假二觀也。不破不立名之為是。中道觀也。全是而作。則三諦俱破。三諦俱立。全作而是。則於三諦俱非破非立。即中之空假名作。能破三惑。能立三法。故感他佛三身圓應。能成我心三身當果。即空假之中名是則全惑即智。全障即德。故心是應佛。心是果佛。故知作是一心修此三觀。十六觀之總體一經之妙宗也。又曰。此觀能令四佛土凈。如是方為此經宗致。乃至云。以此經本為韋提希厭同居穢。求同居凈故。談妙觀觀彼依正。三觀若成。粗垢先落。非有餘凈。更生何處。須知正為生同居凈故說三觀。良由觀妙能破三惑。不獨感於同居凈土。隨其惑斷淺深之處。自然感得有餘等三。如病須藥。本為身安。求得仙方修合服之。不但身安。兼能輕骨。身安可喻生同居凈。輕骨可喻感上三土。只是一藥。效乃深勝。如一妙觀能凈四土。解云。韋提本欲舍穢取凈。而佛示觀法。舍穢必盡。顯凈無遺。如月蓋為免舍離果報之病。故請觀音及乎宣咒。乃能消伏三毒之根。具足五眼之果。故一心三觀求生凈土者。以三惑為穢土之因。以三諦為凈土之果。故別惑盡則寂光凈究竟三諦也。別惑未盡則實報凈分證三諦也。云云。如上所明一心三觀能破三惑能凈四土。其或未破而生安養同居者。托勝增修。則有餘等三凈可待

【現代漢語翻譯】現代漢語譯本：『立』皆名為『作』，指的是空觀和假觀這兩種觀法。『不破不立』名之為『是』，指的是中道觀。『全是而作』，那麼三諦（空諦、假諦、中諦）全部被破除，三諦也全部被建立。『全作而是』，那麼對於三諦來說，既非破除也非建立，這就是中道觀中的空觀和假觀的作用。能夠破除見思惑、塵沙惑、無明惑這三種迷惑，能夠建立法身、報身、應身這三種佛法，所以能夠感得他方佛的三身圓滿應化，能夠成就我心中的三身作為當來的果報。即空觀、假觀、中道觀中的『是』，那麼全部的迷惑就是智慧，全部的障礙就是功德，所以心就是應化佛，心就是果報佛。因此要知道，『作』是一心修持這三種觀法，是十六觀的總綱，是一部經的精妙宗旨。又說，這種觀法能夠令四種佛土清凈。像這樣才是這部經的宗旨要義。乃至說，這部經的根本目的是爲了韋提希夫人厭惡同居穢土，求生同居凈土，所以才宣說妙觀，觀察彼土的依報和正報。三種觀法如果修成，粗重的煩惱垢染首先脫落，不是在有餘土清凈之後，再到哪裡去出生。要知道，正是爲了往生同居凈土才宣說這三種觀法。因為觀法精妙，能夠破除三種迷惑，不僅僅是感得同居凈土，隨著迷惑斷除的深淺程度，自然感得有餘土等三種凈土。如同生病需要藥物，本來是爲了身體安康，如果求得仙方，修煉服用，不僅僅是身體安康，還能身輕體健。身體安康可以比喻往生同居凈土，身輕體健可以比喻感得上三土。只是一種藥物，功效卻如此深遠殊勝。如同一種妙觀，能夠清凈四種佛土。解釋說，韋提希夫人本來想要捨棄穢土，求取凈土，而佛陀開示觀想的方法，捨棄穢土必定徹底，顯現凈土沒有遺漏。如同月蓋爲了免除舍離果報的疾病，所以請求觀音菩薩並且宣說咒語，才能夠消伏三毒的根本，具足五眼的果報。所以一心修持三種觀法，求生凈土的人，以見思惑、塵沙惑、無明惑這三種迷惑作為穢土的原因，以法身、報身、應身這三種佛法作為凈土的果報。所以如果別教的惑業斷盡，那麼就是寂光凈土，究竟圓滿三諦。如果別教的惑業沒有斷盡，那麼就是實報凈土，分證三諦。如上面所說明的，一心三觀能夠破除三種迷惑，能夠清凈四種佛土。如果還沒有破除迷惑就往生到安養同居土，憑藉殊勝的增上緣來修行，那麼有餘土等三種凈土是可以期待的。

【English Translation】 English version: 'Establishing' is all called 'making,' referring to the two contemplations of emptiness and provisional existence (Kong Guan 空觀 and Jia Guan 假觀). 'Neither breaking nor establishing' is called 'is,' referring to the contemplation of the Middle Way (Zhongdao Guan 中道觀). If 'all is making,' then the three truths (emptiness, provisional existence, and the Middle Way - San諦) are all broken, and the three truths are all established. If 'all making is is,' then regarding the three truths, it is neither breaking nor establishing, which is the function of emptiness and provisional existence in the Middle Way. It can break through the three illusions (illusions of views and thoughts, illusions like dust and sand, and fundamental ignorance - San Huo), and it can establish the three bodies (Dharmakaya, Sambhogakaya, and Nirmanakaya - San Fa), so it can evoke the perfect response of the three bodies of other Buddhas, and it can accomplish the three bodies in our minds as the future result. That is, 'is' in emptiness, provisional existence, and the Middle Way, then all illusions are wisdom, and all obstacles are virtues, so the mind is the response Buddha, and the mind is the result Buddha. Therefore, know that 'making' is cultivating these three contemplations with one mind, which is the general outline of the sixteen contemplations and the wonderful essence of a sutra. It is also said that this contemplation can purify the four Buddha lands. Only in this way is it the essence of this sutra. It even says that the fundamental purpose of this sutra is because Vaidehi (韋提希) was tired of the impure Land of Coexistence and sought the pure Land of Coexistence, so it speaks of the wonderful contemplation, observing the support and reward of that land. If the three contemplations are cultivated, the coarse defilements will fall off first. If it is not pure in the Land of Remainder, where else will it be born? Know that it is precisely for being born in the pure Land of Coexistence that these three contemplations are spoken of. Because the contemplation is wonderful, it can break through the three illusions, not only evoking the pure Land of Coexistence, but also naturally evoking the three lands of Remainder, etc., according to the depth of the illusion being cut off. It is like needing medicine when sick, originally for the sake of bodily health. If one obtains an immortal prescription, cultivates and takes it, not only will the body be healthy, but it will also be light and strong. Bodily health can be compared to being born in the pure Land of Coexistence, and being light and strong can be compared to evoking the upper three lands. It is only one medicine, but its effect is so profound and superior. It is like one wonderful contemplation that can purify the four lands. It is explained that Vaidehi originally wanted to abandon the impure land and seek the pure land, but the Buddha revealed the method of contemplation, abandoning the impure land completely and revealing the pure land without omission. It is like Moon Canopy (Yuegai 月蓋) requesting Avalokitesvara (Guanyin 觀音) and reciting mantras in order to avoid the illness of abandoning the result of separation, so that he can subdue the root of the three poisons and fully possess the result of the five eyes. Therefore, those who cultivate the three contemplations with one mind and seek to be born in the Pure Land take the three illusions as the cause of the impure land and the three truths as the result of the pure land. Therefore, if the illusions of the separate teaching are exhausted, then it is the Land of Eternal Tranquility and Light, the ultimate and complete three truths. If the illusions of the separate teaching are not exhausted, then it is the Land of Actual Reward, partially proving the three truths. As explained above, the one-mind three contemplations can break through the three illusions and purify the four lands. If one is not yet broken and is born in the Land of Coexistence in the Land of Peace and Nourishment, relying on the superior increasing conditions to cultivate, then the three pure lands of Remainder, etc., can be expected.

矣。且教有云。五濁輕重同居凈穢。而圓觀輕濁所感同居依正最凈。比修戒善及余經眾善感安養土。其相天殊。故天臺宗以圓觀為定善也。二曰憶念者。或緣相好。或持名號。皆名憶念。而有理有事。如華嚴解脫長者云。我若欲見安樂世界無量壽如來。隨意即見。如是十方一切世界所有如來我若欲見。隨意即見。我能了知一切如來國土莊嚴神通等事。無所從來。亦無所至。無有行處。亦無住處。亦如己身。無來無去。無行住處。然彼如來不來至此。我不往彼。知一切佛及與我心皆如夢故。如夢所見從分別生。見一切佛。從自心起。又知自心。如器中水。悟解諸法。如水中影。又知自心。猶如幻術。知一切佛。如幻所作。又知自心諸佛菩薩。悉皆如響。譬如空谷隨聲發響。悟解自心。隨念見佛。我如是知。如是憶念。所見諸佛皆由自心。貞元疏曰。無所從來下正辨惟心。即心無心便入真如。了彼相虛。惟心現故。既了惟心。了心即佛。故隨所念無非佛矣。下列四喻。通顯惟心。喻無來往。別喻兼明不出入等。四喻皆具四觀。一正是惟心。二惟心故空。三惟心故假。四惟心故中融而無礙。即華嚴意。夢喻不來不去。影喻不出不入。幻喻非有非無。響喻非合非散。又如般舟經。教修佛立三昧。專念彌陀。其略云。常念彼佛。

【現代漢語翻譯】而且教義中說，五濁（指劫濁、見濁、煩惱濁、眾生濁、命濁）的輕重與同居穢土和凈土有關。而圓觀（指圓滿的觀行）所感知的輕濁，與同居穢土的依報和正報最為清凈。相比之下，修持戒律、善行以及其他經典中的各種善行所感得的安養凈土（指西方極樂世界），其景象截然不同。因此，天臺宗認為圓觀是定善。第二種是憶念，無論是緣唸佛的相好，還是持唸佛的名號，都稱為憶念，其中有理觀和事修之分。例如，《華嚴經》中解脫長者說：『我若想見安樂世界（指西方極樂世界）的無量壽如來（Amitabha），隨意就能見到。像這樣，十方一切世界所有的如來（Tathagata），我若想見，隨意就能見到。我能了知一切如來（Tathagata）國土的莊嚴和神通等事，無所從來，也無所至，沒有行處，也沒有住處，也像自己的身體一樣，無來無去，沒有行住之處。然而，那些如來（Tathagata）不來這裡，我也不去那裡。知道一切佛和我的心都如夢一樣，如夢中所見是從分別產生的，見到一切佛，是從自心生起的。又知道自心，像器皿中的水一樣，悟解諸法，像水中的影子一樣。又知道自心，猶如幻術，知道一切佛，如幻術所作。又知道自心諸佛菩薩，都像迴響一樣，譬如空谷隨著聲音發出迴響，悟解自心，隨著念頭見到佛。我這樣知道，這樣憶念，所見諸佛都由自心所生。』貞元疏解釋說：『無所從來』以下，正是辨明唯心，即心無心便入真如（Tathata），瞭解那些相是虛幻的，唯有心顯現的緣故。既然瞭解唯心，瞭解心即是佛，所以隨著所念沒有不是佛的。下面四個比喻，通達地顯示唯心。比喻沒有來往，特別的比喻兼明不出不入等。四個比喻都具備四種觀：一是正是唯心，二是唯心故空，三是唯心故假，四是唯心故中，融合而無礙，這就是《華嚴經》的意旨。夢的比喻是不來不去，影的比喻是不出不入，幻的比喻是非有非無，響的比喻是非合非散。又如《般舟三昧經》，教導修持佛立三昧，專念彌陀（Amitabha）。其要略是說：『常念彼佛。』現代漢語譯本

【English Translation】 Moreover, the teachings state that the lightness or heaviness of the Five Turbidities (referring to the Turbidity of the Age, View, Afflictions, Beings, and Life) is related to the impurity or purity of the Land of Coexistence. However, the lightness and turbidity perceived by the Perfect Contemplation (referring to complete and perfect contemplation) are the purest in terms of the circumstantial and direct rewards of the Land of Coexistence. In comparison, the Pure Land of Bliss (referring to the Western Pure Land) attained through practicing precepts, good deeds, and various virtuous acts from other scriptures is vastly different in its appearance. Therefore, the Tiantai School considers Perfect Contemplation as fixed good. The second is Recollection, whether it is contemplating the physical marks and characteristics of the Buddha or reciting the Buddha's name, both are called Recollection, and there are aspects of both principle and practice. For example, in the Avatamsaka Sutra, the Elder of Liberation says: 'If I wish to see Amitabha (Amitabha) Tathagata (Tathagata) of the Land of Bliss (referring to the Western Pure Land), I can see him at will. Likewise, if I wish to see all the Tathagatas (Tathagata) in all the worlds of the ten directions, I can see them at will. I can understand the adornments and supernatural powers of all the Buddha lands of all the Tathagatas (Tathagata), which come from nowhere and go nowhere, have no place to go, and have no place to stay, just like my own body, which neither comes nor goes, and has no place to stay. However, those Tathagatas (Tathagata) do not come here, and I do not go there. Knowing that all Buddhas and my mind are like dreams, what is seen in a dream arises from discrimination, and seeing all Buddhas arises from one's own mind. Also knowing that one's own mind is like water in a vessel, understanding all dharmas is like shadows in the water. Also knowing that one's own mind is like an illusion, knowing that all Buddhas are like what is made by illusion. Also knowing that one's own mind, all Buddhas and Bodhisattvas, are all like echoes, just as an empty valley echoes with sound, understanding one's own mind, seeing Buddhas according to one's thoughts. I know and recollect in this way, and all the Buddhas I see are born from my own mind.' The Zhenyuan Commentary explains: 'From 'come from nowhere' onwards, it is precisely distinguishing the Mind-Only, that is, the mind without mind enters Suchness (Tathata), understanding that those forms are illusory, only the mind manifests. Since understanding Mind-Only, understanding that the mind is the Buddha, therefore, whatever is thought of is none other than the Buddha.' The following four metaphors universally reveal Mind-Only. The metaphor of no coming and going, the special metaphor also clarifies no going out and no going in, etc. All four metaphors possess the four contemplations: first, it is precisely Mind-Only; second, because of Mind-Only, it is emptiness; third, because of Mind-Only, it is provisional; fourth, because of Mind-Only, it is the middle, integrated and unobstructed, which is the meaning of the Avatamsaka Sutra. The metaphor of dream is no coming and no going, the metaphor of shadow is no going out and no going in, the metaphor of illusion is neither existent nor non-existent, the metaphor of echo is neither united nor scattered. Furthermore, like the Pratyutpanna Samadhi Sutra, it teaches the practice of the Buddha Standing Samadhi, focusing on the recitation of Amitabha (Amitabha). Its summary says: 'Always be mindful of that Buddha.' English version

譬如夢見金寶親屬相與娛樂等。永明曰。此喻惟心所作。即有而空故無來去。又如幻非實。則心佛兩忘。而不無幻相。則不壞心佛。空有無礙即無去來。不妨普見。見即無見。常契中道。是以佛實不來。心亦不去。感應道交惟心自見。又如楞嚴大勢至云。若子憶母。如母憶時。母子歷生。不相違遠。至我本因地以唸佛心入無生忍。霅川以理事判之曰。觀其母子相憶之喻。則是同居事相而已。觀其自證無生法忍則唸佛心。不可單約事相而解。念存三觀。佛具三身。心破三惑。無生忍位乃可入焉。又如彌陀經云。執持名號。至一心不亂。凈覺曰。一心不亂例前妙觀同名正受。即定心定善也。據往人之論。則有理事。若達此心。四性不生。與空慧相應。是理一心。若用心存念。唸唸不間。名事一心也。真歇亦曰。一心不亂兼含理事。若事一心人皆可以行之。由持名號心不亂故。如龍得水。似虎靠山。此即楞嚴。憶佛唸佛。現前當來必定見佛。去佛不遠。不假方便自得心開。連攝中下二根之義也。若理一心亦非他法。但將阿彌陀佛四字做個話頭。二六時中直下提撕。不以有心念。不以無心念。不以亦有亦無心念。不以非有非無心念。前後際斷一念不生。不涉階梯徑超佛地。余嘗評之。不以有心念等文有四節。可配三觀。初節配

【現代漢語翻譯】現代漢語譯本譬如夢見金銀財寶、親屬朋友互相娛樂等等。永明延壽大師說：『這比喻唯心所造。既然是有而空的，所以沒有來去。』又如幻象並非真實，就能達到心佛兩忘的境界，但不妨礙有幻象顯現，這樣就不會破壞心佛。空有之間沒有障礙，也就沒有去來，不妨礙普遍見到（佛）。見到即是無見，常常契合中道。因此佛實際上沒有來，心也沒有去，感應道交，唯有自心才能見到。又如《楞嚴經》中大勢至菩薩所說：『如果兒子憶念母親，如同母親憶念兒子，母子生生世世，不會互相違背遠離。』直到我最初發心修行時，以唸佛的心證入無生法忍。霅川法師以理和事來判別說：『觀察母子互相憶念的比喻，這只是同居的事相而已。觀察自證無生法忍，那麼唸佛的心，就不能僅僅從事相上來理解。唸佛心中存有空、假、中三觀，佛具足法身、報身、應身三身，心破除見思惑、塵沙惑、無明惑三種迷惑，才能證入無生法忍的境界。』又如《阿彌陀經》所說：『執持阿彌陀佛名號，達到一心不亂。』凈覺法師說：『一心不亂，和前面所說的妙觀，同樣名為正受，也就是定心和定善。』根據前人的論述，其中有理和事。如果通達此心，四性不生，與空慧相應，這就是理一心。如果用心存念，唸唸相續不斷，就叫做事一心。』真歇禪師也說：『一心不亂兼含理和事。如果是事一心，人人都可以做到，因為執持名號，心不散亂的緣故，如同龍得到水，似虎依靠山。』這就是《楞嚴經》所說的，憶佛唸佛，現前當來必定見佛，離佛不遠，不假借其他方便，自然就能心開意解，兼顧了中等和下等兩種根器的人。如果是理一心，也不是其他方法，只要將『阿彌陀佛』四個字當作話頭，時時刻刻直接提撕，不用有心念，不用無心念，不用亦有亦無心念，不用非有非無心念，前後念頭斷絕，一念不生，不經過任何階梯，直接超越到佛地。我曾經評論說，『不用有心念』等文句有四節，可以配合空、假、中三觀。第一節配合專有名詞解釋：永明 (Yongming): 指永明延壽大師 (Yongming Yanshou) 楞嚴 (Lengyan): 指《楞嚴經》 (Shurangama Sutra) 大勢至 (Dashizhi): 指大勢至菩薩 (Mahāsthāmaprāpta) 霅川 (Zhechuan): 指霅川法師彌陀經 (Amituo Jing): 指《阿彌陀經》 (Amitabha Sutra) 凈覺 (Jingjue): 指凈覺法師真歇 (Zhenxie): 指真歇禪師阿彌陀佛 (Amituofo): 阿彌陀佛 (Amitābha) 無生忍 (Wushengren): 無生法忍 (Anutpattika-dharma-kshanti) 三觀 (Sanguan): 空觀、假觀、中觀 (Threefold Contemplation) 三身 (Sanshen): 法身、報身、應身 (Trikaya) 三惑 (Sanhuo): 見思惑、塵沙惑、無明惑 (Three Categories of Delusions)

【English Translation】 English version For example, dreaming of gold, treasures, relatives and friends enjoying themselves, and so on. Yongming (Yongming Yanshou) said, 'This is a metaphor for what is created by the mind alone. Since it is existent yet empty, there is no coming or going.' Furthermore, just as illusions are not real, one can reach a state of forgetting both the mind and the Buddha, but it does not hinder the appearance of illusory forms, so the mind and the Buddha are not destroyed. There is no obstruction between emptiness and existence, and therefore no coming or going, which does not prevent universally seeing (the Buddha). Seeing is the same as not seeing, constantly in accordance with the Middle Way. Therefore, the Buddha does not actually come, and the mind does not go. The interaction of feeling and response is seen only by one's own mind. Moreover, as the Bodhisattva Mahāsthāmaprāpta (Dashizhi) says in the Shurangama Sutra (Lengyan), 'If a son remembers his mother, as a mother remembers her son, mother and son through lifetimes, will not be separated or distant from each other.' Until I initially aspired to cultivate, I entered the Anutpattika-dharma-kshanti (Wushengren) with the mind of mindfulness of the Buddha. Dharma Master Zhechuan distinguishes it with principle and phenomena, saying, 'Observing the metaphor of mother and son remembering each other, this is only the phenomena of living together. Observing the self-realization of Anutpattika-dharma-kshanti, then the mind of mindfulness of the Buddha cannot be understood merely from the phenomena. In the mind of mindfulness of the Buddha, there are the Threefold Contemplation (Sanguan) of emptiness, provisional existence, and the Middle Way; the Buddha is complete with the Dharmakaya, Sambhogakaya, and Nirmanakaya (Sanshen); the mind breaks through the three categories of delusions (Sanhuo) of views and thoughts, delusions like dust and sand, and ignorance, then one can enter the state of Anutpattika-dharma-kshanti.' Furthermore, as the Amitabha Sutra (Amituo Jing) says, 'Uphold the name of Amitābha (Amituofo), until one reaches single-mindedness without confusion.' Dharma Master Jingjue (Jingjue) says, 'Single-mindedness without confusion is the same as the wonderful contemplation mentioned earlier, and is also called right reception, which is the same as a concentrated mind and concentrated goodness.' According to the discussions of the predecessors, there are principle and phenomena within it. If one understands this mind, the four natures do not arise, and it corresponds to the wisdom of emptiness, this is single-mindedness in principle. If one uses the mind to maintain mindfulness, with thoughts continuously without interruption, it is called single-mindedness in phenomena.' Chan Master Zhenxie (Zhenxie) also said, 'Single-mindedness without confusion includes both principle and phenomena. If it is single-mindedness in phenomena, everyone can practice it, because by upholding the name, the mind is not scattered, like a dragon getting water, like a tiger relying on a mountain.' This is what the Shurangama Sutra says, remembering the Buddha and being mindful of the Buddha, one will definitely see the Buddha in the present and in the future, not far from the Buddha, without borrowing other means, one can naturally open one's mind and understand, encompassing the meaning of the two kinds of people with medium and lower capacities. If it is single-mindedness in principle, it is not another method, just take the four words 'Amitābha Buddha' as a topic, directly bring it up at all times, not with a mindful mind, not with a mindless mind, not with a mind that is both mindful and mindless, not with a mind that is neither mindful nor mindless, the thoughts before and after are cut off, not a single thought arises, without going through any steps, directly surpassing to the Buddha-ground. I once commented that the sentences 'not with a mindful mind' and so on have four sections, which can be matched with the Threefold Contemplation of emptiness, provisional existence, and the Middle Way. The first section is matched with Glossary of proper nouns: Yongming (Yongming): Refers to Dharma Master Yongming Yanshou Lengyan (Lengyan): Refers to the Shurangama Sutra Dashizhi (Dashizhi): Refers to Bodhisattva Mahāsthāmaprāpta Zhechuan (Zhechuan): Refers to Dharma Master Zhechuan Amituo Jing (Amituo Jing): Refers to the Amitabha Sutra Jingjue (Jingjue): Refers to Dharma Master Jingjue Zhenxie (Zhenxie): Refers to Chan Master Zhenxie Amituofo (Amituofo): Amitābha Wushengren (Wushengren): Anutpattika-dharma-kshanti Sanguan (Sanguan): Threefold Contemplation Sanshen (Sanshen): Trikaya Sanhuo (Sanhuo): Three Categories of Delusions

空。次節配假。第三雙離。第四雙即。雙離雙即可配中觀。蓋彼中觀亦含遮照之義也。合而言之。無非以修契性。顯其當處即空。全體即有亦非空有亦是空有。不可湊泊。不可擬議。心路絕處。即名為佛。如上略舉數條通名憶念。而各分理事。其理念者。與圓觀同。能破三惑。能凈四土。此攝上上根也。若其事相念者。近則感同居凈。遠則可為上三土之因耳。降此以下事相不等。如諸經所說。或一生繫念。或三月繫念。或晨朝十念。或七七日念。或十日十夜六時中念。或一日一夜不斷專念。加以深信之力凈愿之力佛加被力。皆生極樂。又下而至逆惡凡夫。臨終十念亦許得生。此攝中根及下下根也。三曰眾行者。如華嚴經普賢菩薩勸進善財童子海會大眾。發十大愿。一者禮敬諸佛。二者稱讚如來。三者廣修供養。四者懺悔業障。五者隨喜功德。六者請轉法輪。七者請佛住世。八者當隨佛學。九者恒順眾生。十者普皆迴向。其一一愿皆云。虛空界盡。眾生界盡。眾生業盡。眾生煩惱盡。我願乃盡。而虛空界乃至眾生業煩惱不可盡。故我此愿王無有窮盡。唸唸相續無有間斷。身語意業無有疲厭。至臨命終時。最後剎那一切諸根悉皆散壞。一切威勢悉皆退失。輔相大臣宮殿內外象馬車乘珍寶伏藏無復相隨。惟此愿王不相舍離。

【現代漢語翻譯】現代漢語譯本：空。指觀空，體悟諸法本性為空性（Shunyata）。次節配假，指進一步體悟空性不礙緣起假有。第三雙離，指空與有二者相互分離，執著於一邊。第四雙即，指空與有二者相互融合，不落兩邊。雙離雙即可以配合中觀（Madhyamaka）思想。因為中觀也包含遮（否定）和照（肯定）的含義。總而言之，無非是通過修行來契合自性，顯現其當下即是空性，全體即是實有，亦非空亦非有，是不可思議、不可揣測的境界，是心識道路斷絕之處，就叫做佛（Buddha）。以上簡略地列舉了幾條，統稱為憶念，而各自又分為理和事。其中，理念上的憶念，與圓觀相同，能夠破除見惑、思惑、無明惑這三種迷惑，能夠清凈凡聖同居土、方便有餘土、實報莊嚴土、常寂光土這四種國土。這適用於上上根器的人。如果從事相上的憶念，近則能夠感得凡聖同居凈土，遠則可以作為往生上三土的因。低於此等的事相則各有不同，如各經典所說，或者一生繫念，或者三個月繫念，或者早晨十念，或者七七四十九日念，或者十日十夜六時中念，或者一日一夜不斷專念，加上深信的力量、凈愿的力量、佛的加持力，都能往生極樂世界（Sukhavati）。再往下，即使是罪惡深重的凡夫，臨終十念也允許往生。這適用於中等根器以及下下根器的人。三是眾行。如《華嚴經》（Avatamsaka Sutra）中，普賢菩薩（Samantabhadra Bodhisattva）勸進善財童子（Sudhana）和海會大眾，發十大愿：一是禮敬諸佛，二是稱讚如來，三是廣修供養，四是懺悔業障，五是隨喜功德，六是請轉法輪，七是請佛住世，八是常隨佛學，九是恒順眾生，十是普皆迴向。每一愿都說：『虛空界盡，眾生界盡，眾生業盡，眾生煩惱盡，我願乃盡。』而虛空界乃至眾生業煩惱不可能窮盡，所以我的這個愿王沒有窮盡。唸唸相續沒有間斷，身語意業沒有疲厭。到臨命終時，最後剎那，一切諸根都散壞，一切威勢都退失，輔相大臣、宮殿內外、象馬車乘、珍寶伏藏，都沒有辦法相隨，只有這個愿王不相舍離。

【English Translation】 English version: 'Empty' refers to contemplating emptiness, realizing the inherent emptiness (Shunyata) of all dharmas. 'Next section pairs with provisional' refers to further realizing that emptiness does not obstruct the arising of dependent origination and provisional existence. 'Third, dual separation' refers to the separation of emptiness and existence, clinging to one side. 'Fourth, dual is' refers to the fusion of emptiness and existence, not falling into either extreme. Dual separation and dual is can be coordinated with Madhyamaka thought, because Madhyamaka also contains the meaning of negation and affirmation. In summary, it is nothing more than using practice to accord with one's nature, revealing that the present moment is emptiness, and the whole is existence, which is neither emptiness nor existence. It is an inconceivable and unfathomable state, where the path of the mind is cut off, and it is called Buddha. The above briefly lists several items, collectively called recollection, and each is divided into principle and phenomena. Among them, recollection in principle is the same as perfect contemplation, which can break through the three delusions (delusions of views, delusions of thought, and delusions of ignorance) and purify the four lands (Land Where Saints and Ordinary Beings Dwell Together, Land of Expedient Liberation with Remainder, Land of True Reward and Adornment, and Land of Eternal Tranquil Light). This is suitable for people of the highest capacity. If one engages in recollection in phenomena, one can attain rebirth in the Land Where Saints and Ordinary Beings Dwell Together in the near future, and in the long run, it can be the cause of rebirth in the upper three lands. Phenomena lower than this are different, as stated in various sutras, such as recollection for a lifetime, recollection for three months, ten recitations in the morning, recitation for forty-nine days, recitation for ten days and ten nights in the six periods of the day, or continuous recitation day and night, coupled with the power of deep faith, the power of pure vows, and the power of the Buddha's blessing, all can be reborn in Sukhavati (Pure Land of Ultimate Bliss). Furthermore, even ordinary people with heinous sins are allowed to be reborn with ten recitations at the time of death. This is suitable for people of medium capacity and the lowest capacity. Third is the practice of various deeds. As in the Avatamsaka Sutra, Samantabhadra Bodhisattva encourages Sudhana and the great assembly to make ten great vows: first, to pay homage to all Buddhas; second, to praise the Thus Come Ones; third, to extensively cultivate offerings; fourth, to repent of karmic obstacles; fifth, to rejoice in merits; sixth, to request the turning of the Dharma wheel; seventh, to request the Buddhas to dwell in the world; eighth, to always follow the Buddhas in learning; ninth, to constantly accord with sentient beings; and tenth, to universally dedicate all merits. Each vow says: 'When the realm of empty space is exhausted, when the realm of sentient beings is exhausted, when the karma of sentient beings is exhausted, when the afflictions of sentient beings are exhausted, then my vows will be exhausted.' But the realm of empty space, and even the karma and afflictions of sentient beings, cannot be exhausted, so my king of vows has no end. Thoughts continue without interruption, and body, speech, and mind are without weariness. When approaching the end of life, at the last moment, all the faculties will be destroyed, all power will be lost, and the ministers, palaces, elephants, horses, carriages, treasures, and hidden wealth will not be able to accompany me, only this king of vows will not abandon me.

於一切時引導其前。一剎那間即得往生極樂世界。到已即見阿彌陀佛。其人自見生蓮華中。蒙佛授記。得授記已。經無數劫。普於十方不可說不可說世界。以智慧力。隨眾生心而為利益。乃至能于煩惱大苦海中。拔濟眾生令其出離皆得往生極樂世界。又如法華經云。聞是經典。如說修行。於此命終。即往安樂世界阿彌陀佛大菩薩眾圍繞住處。生蓮花中寶座之上。不復為貪慾所惱。亦復不為嗔恚愚癡所惱。亦復不為憍慢嫉妒諸垢所惱。得菩薩神通無生法忍。又如大寶積經。發十種心往生極樂。佛告彌勒。如是十心非諸凡愚不善丈夫具煩惱者之所能發。何者為十。一者于諸眾生起于大慈無損害心。二者于諸眾生起于大悲無逼惱心。三者于佛王法不惜身命樂守護心。四者於一切法發生勝忍無執著心。五者不貪利養恭敬尊重凈意樂心。六者求佛種智於一切時無忘失心。七者于諸眾生尊重恭敬無下劣心。八者不著世論于菩提分生決定心。九者種諸善根無有雜染清凈之心。十者于諸如來舍離諸相起隨念心。是名菩薩發十種心。由是心故當得往生。若人於此十心隨成一心。樂欲往生彼佛世界。若不得生無有是處。又如觀經云。欲生彼國者當修三福。一者孝養父母。奉事師長。慈心不殺。修十善業。二者受持三歸具足眾戒。不犯威儀。

【現代漢語翻譯】現代漢語譯本：於一切時引導其前：在任何時候都引導著他。一剎那間即得往生極樂世界：在極短的時間內就能往生到極樂世界（Sukhāvatī）。到已即見阿彌陀佛（Amitābha）：到達后就能見到阿彌陀佛。其人自見生蓮華中：這個人會看到自己出生在蓮花之中。蒙佛授記：得到佛的授記（vyākaraṇa）。得授記已，經無數劫，普於十方不可說不可說世界，以智慧力，隨眾生心而為利益：得到授記后，經過無數劫，普遍在十方不可說不可說的世界，用智慧的力量，隨著眾生的心願而為他們帶來利益。乃至能于煩惱大苦海中，拔濟眾生令其出離皆得往生極樂世界：甚至能夠在煩惱的大苦海中，救拔眾生使他們脫離苦海，都能往生到極樂世界。又如法華經云：又如《法華經》（Saddharma Puṇḍarīka Sūtra）所說。聞是經典，如說修行，於此命終，即往安樂世界阿彌陀佛大菩薩眾圍繞住處：聽聞這部經典，按照經中所說的去修行，在此世壽命終結后，就能前往安樂世界（Sukhāvatī），到達被阿彌陀佛和大菩薩們圍繞的住所。生蓮花中寶座之上：出生在蓮花中的寶座之上。不復為貪慾所惱，亦復不為嗔恚愚癡所惱，亦復不為憍慢嫉妒諸垢所惱：不再被貪慾所困擾，也不再被嗔恚和愚癡所困擾，也不再被驕慢和嫉妒等污垢所困擾。得菩薩神通無生法忍：獲得菩薩的神通和無生法忍（anutpattika-dharma-kṣānti）。又如大寶積經：又如《大寶積經》（Mahāratnakūṭa Sūtra）所說。發十種心往生極樂：發起十種心願往生極樂世界。佛告彌勒（Maitreya）：佛告訴彌勒菩薩。如是十心非諸凡愚不善丈夫具煩惱者之所能發：這十種心不是那些凡夫愚人、不善良的人以及充滿煩惱的人所能發起的。何者為十：哪十種呢？一者于諸眾生起于大慈無損害心：第一，對於一切眾生生起大慈之心，沒有損害之心。二者于諸眾生起于大悲無逼惱心：第二，對於一切眾生生起大悲之心，沒有逼迫惱害之心。三者于佛王法不惜身命樂守護心：第三，對於佛法（Buddha-dharma）和王法，不吝惜身命，樂於守護之心。四者於一切法發生勝忍無執著心：第四，對於一切法，生起殊勝的忍耐，沒有執著之心。五者不貪利養恭敬尊重凈意樂心：第五，不貪圖利益供養，恭敬尊重，保持清凈意樂之心。六者求佛種智於一切時無忘失心：第六，尋求佛的智慧，在任何時候都不忘失之心。七者于諸眾生尊重恭敬無下劣心：第七，對於一切眾生，尊重恭敬，沒有輕視之心。八者不著世論于菩提分生決定心：第八，不執著於世俗的言論，對於菩提（bodhi）的組成部分生起堅定的信心。九者種諸善根無有雜染清凈之心：第九，種植各種善根，沒有雜染，保持清凈之心。十者于諸如來舍離諸相起隨念心：第十，對於諸如來，捨棄對各種表相的執著，生起隨念之心。是名菩薩發十種心：這叫做菩薩發起十種心。由是心故當得往生：由於這些心，應當能夠往生。若人於此十心隨成一心，樂欲往生彼佛世界，若不得生無有是處：如果有人對於這十種心，哪怕成就其中一種，並且樂意往生到那個佛的世界，如果不能往生，那是絕對不可能的。又如觀經云：又如《觀無量壽經》（Amitāyurdhyāna Sūtra）所說。欲生彼國者當修三福：想要往生到那個世界的人，應當修習三種福業。一者孝養父母，奉事師長，慈心不殺，修十善業：第一，孝養父母，奉事師長，慈悲不殺生，修習十善業。二者受持三歸具足眾戒，不犯威儀：第二，受持三歸依（tri-śaraṇa），具足各種戒律，不違犯威儀。

【English Translation】 English version: Always guiding them forward. In an instant, they will be reborn in the Pure Land of Ultimate Bliss (Sukhāvatī). Having arrived, they will see Amitābha Buddha. They will see themselves born in a lotus flower. They will receive a prophecy (vyākaraṇa) from the Buddha. Having received the prophecy, after countless kalpas, universally in the countless, unspeakable worlds of the ten directions, they will use their wisdom to benefit beings according to their minds. They will even be able to rescue beings from the great ocean of suffering of afflictions, enabling them to escape and be reborn in the Pure Land of Ultimate Bliss. Furthermore, as the Lotus Sutra (Saddharma Puṇḍarīka Sūtra) says: Hearing this sutra, practicing as it says, upon the end of this life, one will immediately go to the Land of Peace and Bliss, the place where Amitābha Buddha and great bodhisattvas dwell, surrounded by them. One will be born in a lotus flower, upon a jeweled throne. One will no longer be troubled by greed, nor by anger and ignorance, nor by arrogance, jealousy, and other defilements. One will attain the bodhisattva's supernatural powers and the patience with the non-arising of phenomena (anutpattika-dharma-kṣānti). Furthermore, as the Great Treasure Trove Sutra (Mahāratnakūṭa Sūtra) says: Generating ten kinds of minds to be reborn in the Land of Ultimate Bliss. The Buddha told Maitreya: These ten minds cannot be generated by ordinary, foolish, and unkind people who are full of afflictions. What are the ten? First, to have a mind of great loving-kindness towards all beings, without any intention to harm. Second, to have a mind of great compassion towards all beings, without any intention to oppress or annoy. Third, to cherish and protect the Buddha's teachings (Buddha-dharma) and the laws of the king, without regard for one's own life. Fourth, to develop superior patience towards all things, without any attachment. Fifth, to have a pure mind that does not crave profit, offerings, respect, or reverence. Sixth, to seek the Buddha's wisdom at all times, without forgetting it. Seventh, to respect and revere all beings, without any sense of inferiority. Eighth, to not be attached to worldly discussions, and to have a firm belief in the factors of enlightenment (bodhi). Ninth, to plant all kinds of good roots with a pure mind, free from any defilement. Tenth, to relinquish all attachments to the forms of the Tathagatas and to cultivate mindfulness of them. These are called the ten minds generated by a bodhisattva. Because of these minds, one will be reborn in the Pure Land. If a person cultivates even one of these ten minds and desires to be reborn in that Buddha's world, there is no possibility that they will not be reborn there. Furthermore, as the Contemplation Sutra (Amitāyurdhyāna Sūtra) says: Those who wish to be born in that land should cultivate three kinds of blessings. First, be filial to parents, serve teachers, have a compassionate heart and do not kill, and cultivate the ten good deeds. Second, take refuge in the Three Jewels (tri-śaraṇa), fully observe the precepts, and do not violate the rules of conduct.

三者發菩提心。深信因果。讀誦大乘。勸進行者。此三種業過去未來現在諸佛凈業正因。疏曰。初業共凡夫。次業共二乘。后業乃大乘不共之法也。又如大本三輩發菩提心及諸經論所明。誦經持咒。建塔造像。禮拜讚頌。奉持齋戒。燒香散華。懸繒幡蓋。凡一行一事足以求生者。資之以信愿迴向之力。無不生也。如上泛引。通名眾行。然願行既有大小之不等。而又各有理事之不同。且如華嚴十愿寶積十心之類。生於極樂者。其所感依正之勝及所見之佛。所聞之法。較諸小行常流。應必懸異也。

問曰。吾聞善財童子圓頓利根。一生取辨。今乃不生華藏。而勸生極樂。此何意耶。答曰。華嚴疏中自有此問。彼所答云。有緣故。歸憑情一故。不離華藏故。即本師故。謂華藏中所有佛剎皆微塵數。極樂去此十萬億土。並未出於剎種之中。故不離也。經云。或有見佛無量壽觀自在等共圍繞。此贊遮那。隨名異化。故即本師也。又曰。普賢為善財海眾結歸極樂者。蓋為信解圓宗之人入文殊智修普賢行。福慧事理皆稱法界。此大心人雖妙悟本明頓同諸聖。然猶力用未充。未及如來出世普利眾生。所以暫依凈土親近彌陀。直至成佛。意在此也。

問曰。眾行門中。既云大小不等理事有殊。所感生相亦乃懸異。然則觀想憶

【現代漢語翻譯】現代漢語譯本三種人發起菩提心：深信因果的人，讀誦大乘經典的人，勸他人修行的人。這三種行為是過去、未來、現在一切諸佛凈業的正因。《疏》中說：第一種行為與凡夫相同，第二種行為與聲聞、緣覺二乘相同，第三種行為才是大乘不共的殊勝之法。又如《無量壽經》中三輩往生所說的發菩提心，以及其他經典論著所闡明的，誦經持咒，建造佛塔，塑造佛像，禮拜讚頌，奉持齋戒，燒香散花，懸掛幡幢寶蓋，凡是一行一事足以求生凈土的，憑藉信愿迴向的力量，沒有不往生的。以上泛泛地引用，統稱為眾行。然而愿和行既然有大小的不同，而且又有事和理的不同。比如《華嚴經》的十大愿王和《寶積經》的十種心等等，往生到極樂世界的人，他們所感得的依報和正報的殊勝，以及所見到的佛，所聽聞的法，比起那些小行和普通修行人，必定有很大的差異。有人問：我聽說善財童子是圓頓利根，一生就能證得果位，現在卻不往生華藏世界，反而勸人往生極樂世界，這是什麼意思呢？回答說：《華嚴經疏》中也有這樣的問題，那裡回答說：因為有緣故，歸憑的情感專一的緣故，不離開華藏世界的緣故，就是本師的緣故。意思是說，華藏世界中所有的佛剎都像微塵一樣多，極樂世界距離這裡十萬億國土，並沒有超出華藏世界的範圍，所以說不離開華藏世界。經中說：『或者有人見到佛無量壽（Amitābha，阿彌陀佛），觀自在（Avalokiteśvara，觀世音菩薩）等共同圍繞。』這是讚美毗盧遮那佛（Vairocana，光明遍照），隨著名號不同而顯現不同的化身，所以說就是本師。又說：普賢菩薩（Samantabhadra，大行普賢菩薩）為善財童子和海眾總結歸向極樂世界，這是爲了讓信解圓頓教義的人，進入文殊菩薩（Manjusri，大智文殊菩薩）的智慧，修普賢菩薩的行，福德智慧事理都與法界相稱。這種發大心的人，雖然已經妙悟本有的光明，頓然與諸聖人相同，然而他的力量還不夠充足，還不能像如來佛出世那樣普遍利益眾生，所以暫時依靠凈土，親近阿彌陀佛，直到成佛，心意就在這裡。有人問：在眾行門中，既然說有大小的不同，事理的差別，所感得的往生景象也有很大的差異，那麼觀想念佛和持名唸佛，哪一種功德更大呢？

【English Translation】 English version There are three types of people who generate Bodhicitta (the aspiration for enlightenment): those who deeply believe in cause and effect, those who recite Mahayana sutras, and those who encourage others to practice. These three actions are the proper causes for the pure karma of all Buddhas in the past, future, and present. The commentary states: 'The first action is common with ordinary people, the second action is common with the two vehicles (Śrāvakayāna and Pratyekabuddhayāna), and the third action is the uncommon and supreme Dharma of the Mahayana.' Furthermore, as explained in the three grades of rebirth in the Larger Sutra of Immeasurable Life (Amitāyurdhyāna Sūtra), and in various sutras and treatises, reciting sutras and mantras, building pagodas, creating Buddha images, prostrating and praising, observing precepts, burning incense, scattering flowers, hanging banners and canopies—any single act sufficient for seeking rebirth in the Pure Land, when supported by the power of faith, vows, and dedication, will assuredly lead to rebirth. The above general references are collectively called 'various practices.' However, since vows and practices differ in magnitude, and also in terms of phenomena and principle, such as the Ten Great Vows of Samantabhadra (普賢十大愿王) in the Avatamsaka Sutra (華嚴經) and the Ten Minds in the Ratnakuta Sutra (寶積經), those who are reborn in the Land of Ultimate Bliss (極樂世界) will experience vastly superior rewards in terms of their environment and themselves, as well as the Buddhas they see and the Dharma they hear, compared to those who engage in lesser practices. Someone asks: 'I have heard that Sudhana (善財童子) is of sharp faculties and capable of sudden enlightenment, attaining realization in one lifetime. Why is he not reborn in the Avatamsaka world (華藏世界) but instead encourages rebirth in the Land of Ultimate Bliss? What is the meaning of this?' The answer is: 'The commentary on the Avatamsaka Sutra itself raises this question. The answer given there is: 'Because of affinity, because of the single-mindedness of reliance, because of not leaving the Avatamsaka world, because it is the original teacher.' This means that all the Buddha-lands within the Avatamsaka world are as numerous as dust motes. The Land of Ultimate Bliss is ten trillion lands away from here, but it has not gone beyond the realm of the Avatamsaka world, so it is said not to leave it. The sutra says: 'Or some see the Buddha Amitābha (無量壽), Avalokiteśvara (觀自在) and others surrounding him.' This praises Vairocana (毗盧遮那), who manifests different forms according to different names, so it is said to be the original teacher. Furthermore, Samantabhadra (普賢) guides Sudhana and the assembly to return to the Land of Ultimate Bliss. This is because those who believe and understand the perfect and sudden teachings enter the wisdom of Manjusri (文殊) and cultivate the practices of Samantabhadra. Their blessings, wisdom, phenomena, and principles all accord with the Dharma realm. Although these great-minded individuals have awakened to their inherent brightness and are instantly the same as all the sages, their power is not yet sufficient to universally benefit sentient beings like the Tathagata (如來) appearing in the world. Therefore, they temporarily rely on the Pure Land, draw near to Amitabha, and remain there until they attain Buddhahood. This is the intention behind it.' Someone asks: 'Among the various practices, since it is said that there are differences in magnitude and distinctions between phenomena and principle, and the resulting rebirths are vastly different, then which is more meritorious: Contemplation of Buddha (觀想念佛) or Recitation of Buddha's Name (持名唸佛)?'

念二門修各不等。其所感相同耶異耶。答曰。皆不同也。故永明曰。九品往生事非一等。或游化國見佛應身。或生報土見佛真體。或一夕而便登上地。或經劫而方證小乘。或利根鈍根。或定意散意。或道悟遲速。而機器不同。或花開早晚。而時限有異。又慈雲曰。雖分九品。猶是略分。若更細分亦應無量。

問曰。極樂只是同居本非實報。何謂或生報土見佛真體耶。答曰。爾將謂同居之外別有實報耶。當知三土不離同居。特身境受用遞遞不相同耳。如經云。彌陀佛身高六十萬億那由他恒河沙由旬等。古師曰。此實報身也。又霅川曰。極樂國土四土不同。豈但極樂為然。荊溪云。直觀此土。四土具足。如當時華嚴海會不離逝多林。而諸大聲聞不知不見。即此類也。

問曰。既云此土四土具足。只消就此展轉修行。反欲舍此而生彼國何耶。答曰。此方雖具四土。奈何穢業難除。夫欲舍穢取凈。勢須彼國求生。四明云。此土濁重十信方出苦輪。彼土境勝。九品悉皆不退。豈不聞。大通佛世受教之徒。已經塵點劫來。尚在聲聞之地。皆因退轉。故涉長時。如身子已證六心。猶自退落五道。況悠悠修行者乎。蓋由此土多值退緣故。云魚子庵羅華菩薩初發心三事因中多及其結果少。若生極樂。藉彼勝緣。博地凡夫便階

【現代漢語翻譯】現代漢語譯本問：唸佛法門的修行方式各有不同，那麼他們所獲得的感應是相同還是不同呢？答：都不相同。所以永明延壽大師說：『九品往生的情形並非完全一樣。有人在遊歷化土時見到佛的應身，有人往生報土見到佛的真身。有人一夜之間便登上高位，有人經歷漫長劫數才證得小乘果位。有根器銳利的，有根器遲鈍的；有心意堅定的，有心意散亂的；有開悟快的，有開悟慢的。』這些都因為根基不同，就像花開有早有晚，時間期限也有差異。慈雲遵式大師也說：『雖然分為九品，但這只是大致的劃分。如果更細緻地劃分，應該有無量種差別。』

問：極樂世界只是凡聖同居土，本來不是實報莊嚴土，為什麼說有人往生報土見到佛的真身呢？答：你認為在凡聖同居土之外，另有一個實報莊嚴土嗎？應當知道，三種凈土都離不開凡聖同居土，只是身、境、受用逐漸不同罷了。比如經中說，阿彌陀佛的身高有六十萬億那由他恒河沙由旬等等。古代的祖師說，這是實報身。又如霅川大師說，極樂國土有四種凈土的不同。豈止極樂世界是這樣，荊溪湛然大師說，直接觀察我們這個娑婆世界，也具足四種凈土。就像當時的華嚴海會沒有離開逝多林，而諸位大聲聞卻不知道、看不見，就是這種情況。

問：既然說我們這個娑婆世界也具足四種凈土，只要在這裡修行就可以了，為什麼要捨棄這裡而往生極樂世界呢？答：我們這個娑婆世界雖然具足四種凈土，但是難以消除污穢的業障。想要捨棄污穢而求取清凈，就必須到極樂世界求生。四明知禮大師說，在這個娑婆世界，業障深重，要修到十信位才能脫離輪迴之苦。而極樂世界的環境殊勝，往生到那裡，九品往生的人都不會退轉。難道沒有聽說過嗎？大通智勝佛時代接受教化的眾生，已經經歷了塵點劫這麼長的時間，還在聲聞的地位，都是因為退轉的緣故，所以經歷了漫長的時間。就像舍利弗已經證得六根清凈，還會退落到五道輪迴。更何況是悠悠泛泛的修行人呢？這是因為我們這個娑婆世界容易遇到退轉的因緣。所以說，魚子、庵摩羅果、華，菩薩初發心，這三件事在因地中多，而結果卻很少。如果往生到極樂世界，憑藉那裡的殊勝因緣，凡夫也能很快提升。

【English Translation】 English version Question: The methods of cultivation in the Two Gates of Mindfulness are different. Are the resulting experiences the same or different? Answer: They are all different. Therefore, Yongming Yanshou said: 'The circumstances of the Nine Grades of Rebirth are not all the same. Some travel to manifested lands and see the manifested body of the Buddha. Some are born in reward lands and see the true body of the Buddha. Some ascend to high levels in one night, while others take kalpas to attain the Small Vehicle. Some have sharp faculties, some have dull faculties; some have focused minds, some have scattered minds; some attain enlightenment quickly, some attain it slowly.' These are all due to different foundations, just like flowers bloom early or late, and the time limits are different. Ciyun Zunshi also said: 'Although divided into Nine Grades, this is only a rough division. If divided more finely, there should be limitless differences.'

Question: The Land of Ultimate Bliss (Sukhavati) is only the Land of Co-dwelling of Ordinary Beings and Sages, and is not inherently a Land of Actual Reward. Why is it said that some are born in reward lands and see the true body of the Buddha? Answer: Do you think that there is a Land of Actual Reward separate from the Land of Co-dwelling of Ordinary Beings and Sages? You should know that the Three Lands are inseparable from the Land of Co-dwelling of Ordinary Beings and Sages; it is only that the body, environment, and experiences gradually differ. For example, the sutra says that Amitabha Buddha's height is six hundred trillion nayutas of Ganges sands of yojanas, etc. Ancient masters said that this is the reward body. Also, Zhachuan said that the Land of Ultimate Bliss has the differences of the Four Lands. It is not only the Land of Ultimate Bliss that is like this. Jingxi Zhanran said, 'Directly observing this land (our Saha world), it also fully possesses the Four Lands.' Just like the Flower Adornment Assembly (Huayan Assembly) at that time did not leave the Jeta Grove (Jetavana), but the great sravakas did not know or see it; this is the same kind of situation.

Question: Since it is said that this land (Saha world) fully possesses the Four Lands, it is enough to cultivate here. Why abandon this land and seek rebirth in that land (Sukhavati)? Answer: Although this land (Saha world) fully possesses the Four Lands, it is difficult to eliminate defiled karma. If one wants to abandon defilement and seek purity, one must seek rebirth in that land (Sukhavati). Siming Zhili said, 'In this land (Saha world), defilements are heavy, and one can only escape the cycle of suffering after cultivating to the Ten Faiths. The environment of that land (Sukhavati) is superior; those reborn there in the Nine Grades will not regress.' Have you not heard that the beings who received teachings in the time of the Great Universal Wisdom Excellence Buddha (Mahābhijñājñānābhibhū) have already spent dust-mote kalpas and are still in the position of sravakas? This is all because of regression, so they have experienced a long time. Just like Sariputra (Śāriputra) had already attained the six purifications but still regressed to the five paths of reincarnation. How much more so for ordinary cultivators? This is because this land (Saha world) easily encounters conditions for regression. Therefore, it is said that fish eggs, amla fruit (Emblica officinalis), and flowers, the initial aspiration of a bodhisattva – these three things are many in the cause but few in the result. If one is reborn in the Land of Ultimate Bliss (Sukhavati), relying on the superior conditions there, even ordinary beings can quickly advance.

不退。以是之故求生彼國。

問曰。同居凈土其類甚多。今偏指極樂。而又偏贊其境勝。緣勝何耶。答曰。經云彼國眾生無有眾苦。但受諸樂。故名極樂。今以娑婆對而比之。此則血肉形軀。有生皆苦。彼則蓮華化生。無生苦也。此則時序代謝。衰老日侵。彼則寒暑不遷。無老苦也。此則四大難調。多生病患。彼則化體香潔。無病苦也。此則七十者稀。無常迅速。彼則壽命無量。無死苦也。此則親情愛戀。有愛必離。彼無父母妻子。無愛別離苦也。此則仇敵冤仇。有冤必會。彼則上善聚會。無冤憎會苦也。此或困苦飢寒。貪求不足。彼皆衣食珍寶。受用現成。此或丑穢形骸。根多缺陋。彼則端嚴相貌。體有光明。此則輪轉生死。彼則永證無生。此有四趣之苦。彼無三惡之名。此則丘陵坑坎荊棘為林。土石諸山穢惡充滿。彼則黃金為地。寶樹參天。樓聳七珍。花敷四色。此則雙林已滅。龍華未來。彼則無量壽尊現在說法。此則觀音勢至徒仰嘉名。彼則與二上人親為勝友。此則群魔外道惱亂正修。彼則佛化一統魔外絕蹤。此則媚色妖淫迷惑行者。彼則正報清凈實無女人。此則惡獸魑魅交扇邪聲。彼則水鳥樹林咸宜妙法。二土較量。境緣迥別。而樂邦之勝其數無窮。未暇悉舉也。其境勝者可以攝眾生取凈之情。其緣勝

【現代漢語翻譯】現代漢語譯本：不再退轉。因此緣故，求生那個國度（指極樂世界）。

有人問：同居的凈土種類很多，現在偏偏指向極樂世界，而且又特別讚歎那裡的環境殊勝，原因是什麼呢？回答說：經中說那個國度的眾生沒有各種痛苦，只有各種快樂，所以叫做極樂。現在用娑婆世界來對比。娑婆世界血肉之軀，有生就有苦。極樂世界蓮花化生，沒有生的痛苦。娑婆世界時序更替，衰老一天天逼近。極樂世界沒有寒暑變化，沒有老的痛苦。娑婆世界四大不調，多生疾病。極樂世界化生之體香潔，沒有病的痛苦。娑婆世界七十歲的人都很少見，無常迅速。極樂世界壽命無量，沒有死的痛苦。娑婆世界親情愛戀，有愛就必定有離別。極樂世界沒有父母妻子，沒有愛別離的痛苦。娑婆世界仇敵冤家，有冤就必定相遇。極樂世界上善之人聚會，沒有怨憎相會的痛苦。娑婆世界或者困苦飢寒，貪求不足。極樂世界衣食珍寶，受用現成。娑婆世界或者醜陋的形骸，很多器官有缺陷。極樂世界端正莊嚴的相貌，身體有光明。娑婆世界輪轉生死。極樂世界永遠證得無生。娑婆世界有四惡趣的痛苦。極樂世界沒有三惡道的名稱。娑婆世界丘陵坑洼荊棘為林，土石諸山污穢充滿。極樂世界黃金為地，寶樹參天，樓閣高聳七寶，花朵綻放四色。娑婆世界雙林已經寂滅，龍華樹下的彌勒佛（龍華）尚未到來。極樂世界無量壽佛（阿彌陀佛）現在正在說法。娑婆世界觀世音菩薩、大勢至菩薩只是仰慕其名。極樂世界與這兩位大菩薩親近成為殊勝的朋友。娑婆世界群魔外道惱亂真正的修行。極樂世界佛的教化統一，邪魔外道絕跡。娑婆世界妖媚的姿色迷惑修行者。極樂世界正報清凈，實在沒有女人。娑婆世界惡獸魑魅交相鼓動邪惡的聲音。極樂世界水鳥樹林都宣揚微妙的佛法。兩個世界的比較，環境和因緣迥然不同。而極樂世界的殊勝之處數不勝數，沒有時間全部列舉。那裡的環境殊勝可以攝受眾生求取清凈的心，那裡的因緣殊勝

【English Translation】 English version: No regression. It is for this reason that one seeks rebirth in that land (referring to Sukhavati, the Pure Land of Amitabha Buddha).

Question: There are many kinds of Pure Lands where beings dwell together. Why is it that we specifically point to Sukhavati (the Land of Ultimate Bliss), and particularly praise its superior environment and conditions? Answer: The sutra says that in that land, beings have no suffering, but only experience joy. Therefore, it is called Sukhavati (the Land of Ultimate Bliss). Now, let's compare it with the Saha world (this world). In the Saha world, beings with flesh and blood bodies experience suffering from birth. In Sukhavati, beings are born from lotuses, and there is no suffering of birth. In the Saha world, seasons change, and aging encroaches day by day. In Sukhavati, there are no changes in temperature, and there is no suffering of old age. In the Saha world, the four elements are difficult to harmonize, and many illnesses arise. In Sukhavati, the transformed bodies are fragrant and pure, and there is no suffering of illness. In the Saha world, those who live to seventy are rare, and impermanence is swift. In Sukhavati, lifespan is immeasurable, and there is no suffering of death. In the Saha world, there is affection and love, and separation is inevitable. In Sukhavati, there are no parents, wives, or children, and there is no suffering of separation from loved ones. In the Saha world, enemies and adversaries are bound to meet. In Sukhavati, only the most virtuous gather, and there is no suffering of encountering those one hates. In the Saha world, there may be hardship, hunger, and cold, and insatiable greed. In Sukhavati, clothing, food, and treasures are readily available for enjoyment. In the Saha world, there may be ugly forms, and many organs may be defective. In Sukhavati, appearances are dignified and beautiful, and bodies possess light. In the Saha world, there is the cycle of birth and death. In Sukhavati, one eternally attains non-birth. In the Saha world, there is the suffering of the four evil realms. In Sukhavati, there is not even the name of the three evil paths. In the Saha world, hills, pits, and thorny bushes form forests, and the earth and stone mountains are filled with filth. In Sukhavati, the ground is made of gold, jeweled trees reach the sky, pavilions are adorned with seven treasures, and flowers bloom in four colors. In the Saha world, the twin Sala trees have already withered, and Maitreya Buddha (Longhua) under the Dragon Flower tree has not yet arrived. In Sukhavati, Amitabha Buddha (the Buddha of Immeasurable Life) is currently expounding the Dharma. In the Saha world, we merely admire the names of Avalokiteshvara (Guanyin) and Mahasthamaprapta (Dashizhi) Bodhisattvas. In Sukhavati, one becomes a close and excellent friend with these two great beings. In the Saha world, demons and heretics disturb true cultivation. In Sukhavati, the Buddha's teachings are unified, and demons and heretics have vanished. In the Saha world, seductive beauty deludes practitioners. In Sukhavati, the retributive body is pure, and there are truly no women. In the Saha world, evil beasts and goblins stir up wicked sounds. In Sukhavati, water birds and trees all proclaim the wonderful Dharma. Comparing the two lands, the environment and conditions are vastly different. The superior qualities of Sukhavati are countless, and there is not enough time to list them all. The superior environment there can attract beings to seek purity, and the superior conditions there

者可以助生者修行之力。雖同居凈類甚多。惟極樂修行緣具故偏指也。

問曰。十方如來皆可親近。今獨推彌陀者何耶。答曰。獨推彌陀。其故有三。一誓願深重。二娑婆有緣。三化道相關也。愿重者。經云。彌陀往昔因中。嘗發種種廣大誓願。其略曰。若我成佛已來。其有眾生愿生我國。或聞我名。修諸善本。稱我名號。乃至十念。若不生者。誓不取正覺。既生我國。若有退轉。不決定成佛者。誓不取正覺。故華嚴鈔曰。彌陀愿重。偏接娑婆眾生也。有緣者。我佛釋迦現在世時。眾生聞佛所教。歸向彌陀。固已多矣。觀佛滅后末世眾生。無問僧俗男女貴賤貧富。稍聞佛教者。無不信向。未聞佛教者。亦會稱名。縱是頑愚暴惡無信之徒。或遭厄難危險之處。或發讚歎怨嗟之聲。不覺信口便叫阿彌陀佛。至於兒童女子戲弄之際。聚沙摶泥。圖墻畫壁。便作彌陀佛像。甚至於學行未穩學語未成者。自然能唱阿彌陀佛。此皆不勸而發。不教而能。非有緣而何。又如無量壽經云。吾說此經。令見無量壽佛及其國土。所當爲者。皆可求之。無得以我滅度之後復生疑惑。當來之世經道滅盡。我以慈愍特留此經更住百歲。其有眾生值此經者。隨意所愿皆可得度。又經云。此經滅后佛法全無但留阿彌陀佛四字名號救度眾生。其有

【現代漢語翻譯】現代漢語譯本：

這些（已往生者）可以幫助在世的人修行。雖然同樣居住在清凈之處的有很多，但因為只有在極樂世界修行成佛的因緣具足，所以特別指出來。問：十方如來都可以親近，為什麼唯獨推崇阿彌陀佛（Amitabha，無量光佛）呢？答：唯獨推崇阿彌陀佛，原因有三：一是誓願深重，二是與娑婆世界（Saha world，我們所居住的這個世界）有緣，三是教化方式相關。誓願深重是指，經中說，阿彌陀佛往昔在因地修行時，曾經發過種種廣大誓願，其大略是：如果我成佛之後，有眾生願意往生我的國土，或者聽到我的名號，修習各種善行，稱念我的名號，乃至十念，如果不能往生，我就不證得正覺。已經往生到我的國土，如果退轉，不能決定成佛，我就不證得正覺。所以《華嚴鈔》說，阿彌陀佛的願力深重，特別接引娑婆世界的眾生。有緣是指，我佛釋迦牟尼（Sakyamuni，佛教創始人）在世時，眾生聽聞佛的教誨，歸向阿彌陀佛的已經很多了。觀察佛滅度后末法時代的眾生，無論僧俗男女貴賤貧富，稍微聽聞佛教的，沒有不信奉的。沒有聽聞佛教的，也會稱念名號。縱然是愚頑暴虐不信之人，或者遭遇危難險境，或者發出讚歎怨恨的聲音，不知不覺信口就叫阿彌陀佛。至於兒童女子嬉戲的時候，堆沙捏泥，在墻上繪畫，就畫成阿彌陀佛的佛像。甚至於學走路還不穩，學說話還不利索的人，自然就能唱阿彌陀佛。這些都是不勸導而自發，不教導而能行，不是有緣是什麼？又如《無量壽經》（Larger Sutra of Immeasurable Life）說：我說這部經，使你們見到無量壽佛（Amitayus，無量壽佛）及其國土，應當做的，都可以從中求得，不要因為我滅度之後又產生疑惑。當來的時代，經典道理滅盡，我以慈悲憐憫之心特別留下這部經再住世一百年，有眾生遇到這部經，隨自己的意願都可以得到救度。又經說：這部經滅后，佛法全部消失，只留下阿彌陀佛四個字的名號救度眾生，那些有……

【English Translation】 English version:

Those (who have passed away) can assist the living in their practice. Although there are many who dwell in pure realms, it is specifically referring to those in Sukhavati (the Pure Land of Amitabha), as the conditions for attaining Buddhahood through practice are complete there. Question: All Tathagatas (Buddhas) of the ten directions are approachable, why is Amitabha (Amitabha, Buddha of Infinite Light) particularly praised? Answer: Amitabha is particularly praised for three reasons: first, his vows are profound and weighty; second, he has affinity with the Saha world (Saha world, the world we live in); and third, his methods of teaching are relevant. The weight of his vows refers to the fact that, as stated in the sutras, Amitabha, in his past lives as a Bodhisattva, made various vast vows. Briefly, they are: 'If, after I attain Buddhahood, sentient beings wish to be born in my land, or hear my name, cultivate various roots of goodness, recite my name, even ten times, if they are not born there, may I not attain perfect enlightenment.' 'Having been born in my land, if they regress and are not assured of attaining Buddhahood, may I not attain perfect enlightenment.' Therefore, the Huayan Commentary states, 'Amitabha's vows are weighty, particularly to receive sentient beings of the Saha world.' The affinity refers to the fact that, when Sakyamuni (Sakyamuni, the founder of Buddhism) Buddha was in the world, many sentient beings heard the Buddha's teachings and turned to Amitabha. Observing the sentient beings of the degenerate age after the Buddha's Nirvana, regardless of monks or laity, men or women, noble or humble, rich or poor, those who have heard even a little of the Buddha's teachings, there are none who do not believe and turn to him. Those who have not heard the Buddha's teachings will also recite his name. Even the stubborn, foolish, violent, and unbelieving, when encountering difficulties or dangers, or uttering praises or complaints, unconsciously call out 'Amitabha Buddha.' Even children playing, piling sand and molding clay, drawing on walls, create images of Amitabha Buddha. Even those who have not yet learned to walk steadily or speak fluently can naturally chant 'Amitabha Buddha.' These arise spontaneously without encouragement, and are done without teaching. How can this not be due to affinity? Furthermore, as the Larger Sutra of Immeasurable Life states: 'I speak this sutra so that you may see Amitayus (Amitayus, Buddha of Immeasurable Life) Buddha and his land. What should be done can be sought from it. Do not be doubtful after my Nirvana.' 'In the future age, when the sutras and teachings are about to perish, I, with compassion, will especially leave this sutra to remain for another hundred years. Those sentient beings who encounter this sutra can attain liberation according to their wishes.' Also, the sutra states: 'After this sutra is extinguished, all of the Buddha's teachings will be gone, but only the four-character name of Amitabha Buddha will remain to save sentient beings, those who have...'

不信而謗毀者。當墮地獄具受眾苦。故天臺云。當知彼佛於此惡世偏有緣耳。相關者先覺謂。兩土聖人示居凈穢。以折攝二門調伏眾生。此以穢以苦以促以多魔惱而折之。俾知所厭。彼以凈以樂以延以不退轉而攝之。俾知所欣。既厭且欣。則化道行矣。又我釋迦於三乘授道之外其有度未盡者。度在彌陀。故於諸大乘經丁寧反覆稱讚勸往者。蓋化道之相關也。以是三者之故。乃獨推焉。

問曰。偏指獨推之說。旨哉言乎。欣厭取捨之方。至哉教矣。敢問。欣厭取捨得無愛憎能所之過乎。答曰。汝不知言也。此非世間之愛憎能所也。此乃十方如來轉凡成聖之通法也。若非厭舍。何以轉凡。若非欣取。何以成聖。故自凡夫預乎聖位。由聖位以至等覺。其間等而上之。無非欣厭。極乎妙覺取捨始亡。故先德云。取捨之極與不取捨無有異也。況此凈土之法只一化機。而釋迦彌陀之所共立者也。此指其往。彼受其來。倘非厭舍。離此無由。倘非欣取。生彼無分。既舍此矣。又生彼矣。藉彼勝緣直至成佛。然愛憎能所功莫大矣。何過之有故。

問曰。取捨之談無敢議矣。但往生之說能不乖于無生之理乎。答曰。天臺云。智者熾然求生凈土。達生體不可得。即是真無生。此謂心凈故佛土凈。愚者為生所縛。聞生即作生解。

【現代漢語翻譯】現代漢語譯本誹謗不信的人，應當墮入地獄，承受各種苦難。所以天臺宗說：『應當知道阿彌陀佛與這個惡世特別有緣。』相關者先覺說，兩土（指娑婆世界和極樂世界）的聖人示現在清凈和污穢之處，用折服和攝受兩種方法來調伏眾生。這裡用污穢、痛苦、短促、多魔惱來折服眾生，使他們知道應該厭惡什麼。那裡用清凈、快樂、長久、不退轉來攝受眾生，使他們知道應該欣喜什麼。既厭惡又欣喜，那麼教化的道路就行得通了。而且我釋迦牟尼佛在聲聞乘、緣覺乘、菩薩乘的授道之外，還有沒有度盡的眾生，就由阿彌陀佛來度化。所以在各種大乘經典中，反覆稱讚勸人往生（西方極樂世界），這正是教化道路的相關之處啊。因為這三方面的原因，才特別推崇凈土法門。有人問：『偏指獨推的說法，真是精闢啊！欣厭取捨的方法，真是至極的教誨啊！』敢問，欣厭取捨會不會有過分的愛憎和能所（能取和所取）呢？回答說：『你不懂啊！這不是世間的愛憎和能所。』這是十方如來轉凡成聖的普遍方法啊！如果沒有厭離和捨棄，怎麼能轉凡？如果沒有欣喜和獲取，怎麼能成聖？所以從凡夫預入聖位，由聖位以至等覺（菩薩的最高階位），這期間不斷向上提升，無非是欣厭的作用。到了妙覺（佛的果位），取捨才開始消失。所以先德說：『取捨到了極點，與不取捨沒有區別。』何況這凈土法門只是一種教化眾生的方便，是釋迦牟尼佛和阿彌陀佛共同建立的。釋迦牟尼佛指引眾生往生，阿彌陀佛接引眾生到來。如果不是厭離和捨棄娑婆世界，就沒有離開此處的因由；如果不是欣喜和獲取極樂世界，就沒有往生彼處的緣分。既然捨棄了這裡，又往生到那裡，憑藉極樂世界的殊勝因緣，直至成佛。這樣看來，愛憎和能所的功用太大了，有什麼過錯呢？有人問：『關於取捨的說法，我不敢再議論了。但是往生的說法，會不會違背無生的道理呢？』回答說：『天臺宗說：智者熾盛地求生凈土，但通達生的本體是不可得的，這就是真正的無生。』這是說心清凈，所以佛土清凈。愚笨的人被『生』所束縛，聽到『生』就只作『生』的解釋。

【English Translation】 English version Those who disbelieve and slander will fall into hell and suffer all kinds of torments. Therefore, Tiantai (Tiantai school of Buddhism) says: 'It should be known that that Buddha (Amitabha) has a special connection with this evil world.' The related enlightened ones say that the saints of the two lands (referring to the Saha world and the Pure Land) manifest in pure and impure places, using the two methods of subduing and embracing to tame sentient beings. Here, impurity, suffering, brevity, and many demonic disturbances are used to subdue sentient beings, making them know what to detest. There, purity, joy, longevity, and non-retrogression are used to embrace sentient beings, making them know what to rejoice in. With both detestation and joy, the path of transformation will be passable. Moreover, besides the teachings of the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna) by my Śākyamuni Buddha, those sentient beings who have not been completely delivered are delivered by Amitābha. Therefore, in various Mahayana sutras, he repeatedly praises and encourages rebirth (in the Western Pure Land), which is precisely the connection of the path of transformation. Because of these three reasons, the Pure Land Dharma Door is uniquely promoted. Someone asked: 'The saying of uniquely pointing and promoting is truly insightful! The method of joy, aversion, acceptance, and rejection is truly the ultimate teaching!' May I ask, will joy, aversion, acceptance, and rejection have the fault of excessive love and hatred, and ability and object (the ability to grasp and the object to be grasped)? The answer is: 'You do not understand! This is not the worldly love and hatred, ability and object.' This is the universal method for all Buddhas in the ten directions to transform the ordinary into the sacred! If there is no aversion and rejection, how can one transform the ordinary? If there is no joy and acceptance, how can one become a saint? Therefore, from an ordinary person entering the ranks of the saints, from the position of a saint to the stage of Equal Enlightenment (the highest stage of a Bodhisattva), the continuous upward progress is nothing but the effect of joy and aversion. When one reaches the stage of Wonderful Enlightenment (the fruit of Buddhahood), acceptance and rejection begin to disappear. Therefore, the ancient virtuous ones said: 'The extreme of acceptance and rejection is no different from non-acceptance and non-rejection.' Moreover, this Pure Land Dharma Door is only a means of transforming sentient beings, jointly established by Śākyamuni Buddha and Amitābha Buddha. Śākyamuni Buddha guides sentient beings to be reborn, and Amitābha Buddha receives sentient beings to arrive. If there is no aversion and rejection of the Saha world, there is no reason to leave this place; if there is no joy and acceptance of the Pure Land, there is no share in being reborn there. Since one has abandoned this place and is reborn there, relying on the auspicious conditions of the Pure Land, one will directly attain Buddhahood. In this way, the function of love and hatred, ability and object is extremely great. What fault is there?' Someone asked: 'I dare not discuss the talk of acceptance and rejection anymore. But will the saying of rebirth contradict the principle of non-birth?' The answer is: 'Tiantai says: The wise diligently seek rebirth in the Pure Land, but understand that the essence of birth is unattainable, which is true non-birth.' This means that the mind is pure, therefore the Buddha land is pure. Foolish people are bound by 'birth', and when they hear 'birth', they only interpret it as 'birth'.

聞無生即作無生解。不知生即無生無生即生也。長蘆曰。以生為生者。常見之所失也。以無生為無生者。斷見之所惑也。生而無生無生而生者。第一義諦也。天衣曰。生則決定生。去則實不去。三家之說其旨甚明。今余復以性相二字釋之。妙真如性本自無生。因緣和合乃有生相。以其效能現相故。曰無生即生。以其相由性現故。曰生即無生也。知此則知凈土之生惟心所生無生而生。理何乖焉。

問曰。往生之說其旨昭然。但今之學者不能曉了。千人萬人疑道。極樂遠隔十萬億國。臨命終時恐難得到。復何策以曉之。答曰。是可笑也。說了許多心外無土土外無心。到者里猶道不曉。此無他。只是眾生妄認自心在色身之內方寸之間。不知自家心量元自廣大。豈不聞贊佛偈云。心包太虛量周沙界。且十方虛空無量無邊。被我心量都盧包了。恒沙世界無量無數。我之心量一一週遍。如此看來。十萬億國在我心中。其實甚近。何遠之有。命終生時。生我心中。其實甚易。何難之有。豈不見十疑論云。十萬億剎為對凡夫肉眼生死心量說耳。但使眾生凈土業成者。臨終在定之心即是凈土受生之心。動念即是生凈土時。為此觀經云。彌陀佛國去此不遠。又業力不可思議。一念即生。不須愁遠。又如人夢身雖在床。而心意識遍至他

【現代漢語翻譯】現代漢語譯本：聽到『無生』就理解為『無生』，卻不知道『生』即是『無生』，『無生』即是『生』。長蘆禪師說：『把生當作生，這是常見的過失。把無生當作無生，這是斷見的迷惑。生而無生，無生而生，這是第一義諦。』天衣禪師說：『生則決定生，去則實不去。』三位禪師的說法，其旨意非常明白。現在我再用『性』和『相』二字來解釋它。妙真如性本來就是無生的，因緣和合才有了生相。因為這個效能顯現相，所以說『無生即生』。因為這個相由性顯現，所以說『生即無生』。明白了這個道理，就知道往生凈土的『生』，只是唯心所生，是無生而生，道理哪裡有矛盾呢？

有人問：往生的說法，其旨意很明顯。但是現在的學人不能理解，成千上萬的人懷疑。認為極樂世界遠隔十萬億國土，臨命終時恐怕難以到達。有什麼辦法可以讓他們明白呢？回答說：這真是可笑啊！說了這麼多『心外無土，土外無心』，到了這裡還說不明白。這沒有別的，只是眾生錯誤地認為自己的心在色身之內，在方寸之間。不知道自己的心量本來就廣大。難道沒有聽過贊佛偈說：『心包太虛，量周沙界』嗎？十方虛空無量無邊，都被我的心量包容了。恒河沙數的世界無量無數，我的心量一一週遍。這樣看來，十萬億國土就在我的心中，其實非常近，哪裡有什麼遠呢？命終往生時，生在我的心中，其實非常容易，哪裡有什麼難呢？難道沒見過《十疑論》說：『十萬億剎，是針對凡夫肉眼和生死心量說的。』只要眾生凈土的業力成就，臨終時在禪定中的心就是凈土受生的心。動念就是往生凈土的時候。因此《觀經》說：『彌陀佛國，去此不遠。』而且業力不可思議，一念之間就能往生，不必擔心遙遠。又如人做夢，身體雖然在床上，而心意識卻遍至他處。

【English Translation】 English version: Hearing 'no-birth' (Wusheng) and immediately interpreting it as 'no-birth,' one does not understand that 'birth' is precisely 'no-birth,' and 'no-birth' is precisely 'birth.' Chan Master Changlu said: 'To take birth as birth is the mistake of common views. To take no-birth as no-birth is the delusion of nihilistic views. Birth that is no-birth, and no-birth that is birth, is the First Principle.' Chan Master Tianyi said: 'Birth is definitely birth, departure is actually no departure.' The teachings of these three masters are very clear. Now I will further explain it using the terms 'nature' (xing) and 'appearance' (xiang). The wondrous true nature (Miaozhenru xing) is originally without birth. Only when conditions come together do birth appearances arise. Because this nature can manifest appearances, it is said 'no-birth is birth.' Because these appearances arise from the nature, it is said 'birth is no-birth.' Understanding this, one knows that the 'birth' in rebirth in the Pure Land is solely born from the mind, it is birth from no-birth. Where is the contradiction in this principle?

Someone asks: The teaching of rebirth is very clear. However, present-day students cannot understand it, and thousands upon thousands doubt it. They believe that the Land of Ultimate Bliss (Sukhavati) is separated by hundreds of thousands of millions of lands, and they fear it will be difficult to reach at the time of death. What method can be used to make them understand? The answer is: This is laughable! After saying so much 'outside the mind there is no land, outside the land there is no mind,' you still say you don't understand. There is nothing else to it, it is just that sentient beings mistakenly believe that their mind is within the physical body, within an inch of space. They do not know that their own mind is originally vast. Have you not heard the verse praising the Buddha: 'The mind encompasses the great void, its measure pervades the realms of sand'? The ten directions of empty space are immeasurable and boundless, yet they are all encompassed by my mind. The worlds of countless Ganges sands are immeasurable and countless, yet my mind pervades each and every one. Looking at it this way, the hundreds of thousands of millions of lands are within my mind, actually very near. Where is the distance? At the time of death and rebirth, one is born within my mind, actually very easy. Where is the difficulty? Have you not seen the Ten Doubts about Pure Land (Shiyilun) say: 'The hundreds of thousands of millions of lands are spoken in relation to the mortal eyes and the mind that is subject to birth and death of ordinary beings.' Only if a sentient being's karma for the Pure Land is accomplished, the mind in samadhi at the time of death is the mind that receives birth in the Pure Land. A single thought is the time of birth in the Pure Land. Therefore, the Contemplation Sutra (Guanjing) says: 'The Buddha Land of Amitabha (Amituofo) is not far from here.' Moreover, the power of karma is inconceivable, one can be reborn in a single thought, there is no need to worry about the distance. It is also like a person dreaming, although the body is on the bed, the mind and consciousness travel everywhere.

方。生凈土亦然。不須疑也。經云。一彈指頃即得往生。又云。屈伸臂頃。又云。頃刻之間。故自信錄云。十萬億剎頃刻至者。自心本妙耳。此等重重喻說。只是言其生在自己廣大心中甚近而甚易者也。我如今且莫說廣大心量。且只就汝色身之內方寸之間。說個譬喻。譬如此方到西天竺。動經十萬餘裡。一路之間多經國土。有一人雖未親到。曾聞他人講說一遍。記憶在心。其人後時坐臥之間。忽動一念思量彼國。思量千里便到千里。思量萬里。便到萬里。思量天竺便到天竺。以此比之。生凈土便是這個道理。豈不是彈指之頃。一念便到。何難到之有哉。汝若不修凈業要到極難。凈業若成要到極易。但辨肯心。決不相賺。

問曰。不修凈業要生極難。此誠言也。何故前舉逆惡凡夫臨終亦生。吾未聞其詳。而且有疑。幸詳示而釋之。答曰。觀經云。下品下生者。或有眾生作不善業。五逆十惡具諸不善。如此愚人以惡業故。應墮惡道經歷多劫受苦無窮。如此愚人臨命終時。遇善知識種種安慰為說妙法教令唸佛。此人苦逼不遑唸佛。善友告言。汝若不能念者。應稱無量壽佛。如是至心令聲不絕。具足十念稱南無阿彌陀佛。稱佛名故。于唸唸中。除八十億劫生死之罪。命終之時。見金蓮華猶如日輪住其人前。如一念頃即得

【現代漢語翻譯】現代漢語譯本：往生凈土也是如此，不必懷疑。經書上說，『一彈指的時間就能往生』，又說，『屈伸手臂的時間』，又說，『頃刻之間』。所以《自信錄》中說，『十萬億佛剎頃刻便到』，這是因為自心本來就玄妙啊。這些重重的比喻，只是說往生就在自己廣大的心中，非常近而且非常容易。我現在且不說廣大的心量，就只在你色身之內的方寸之間，說個比喻。比如從這裡到西天竺（India），要經過十萬多里，一路經過很多國家。有一個人雖然沒有親自去過，但聽別人講說過一遍，記憶在心中。這個人後來坐臥的時候，忽然動一個念頭思量那個國家，思量千里就到千里，思量萬里就到萬里，思量天竺（India）就到天竺（India）。用這個來比喻，往生凈土就是這個道理。豈不是彈指之間，一念就到？有什麼難到的呢？你如果不修凈土法門，要往生就極其困難；凈土法門如果修成，要往生就極其容易。只要辨明肯定的心，決不會欺騙你。

問：不修凈土法門要往生極其困難，這話確實沒錯。為什麼前面舉的作惡的凡夫臨終也能往生呢？我沒有聽說過其中的詳細情況，而且還有疑問，希望詳細地告訴我，解除我的疑惑。答：《觀經》（Visualization Sutra）中說，下品下生的人，或者有眾生造作不善的業，犯下五逆（matricide, patricide, killing an Arhat, injuring a Buddha, creating schism in the Sangha）十惡（killing, stealing, sexual misconduct, lying, divisive speech, harsh speech, idle chatter, covetousness, malice, wrong views），具備各種不善的行為。這樣的愚人因為惡業的緣故，應該墮入惡道，經歷多劫，遭受無盡的痛苦。這樣的愚人臨命終時，遇到善知識（spiritual friend）種種安慰，為他說微妙的佛法，教他念佛。這個人被痛苦逼迫，沒有空閑唸佛。善友告訴他說：『你如果不能唸佛，應該稱念 Namo Amitabha Buddha（皈依阿彌陀佛）。』這樣至誠懇切，讓聲音不斷絕，具足十念，稱念 Namo Amitabha Buddha（皈依阿彌陀佛）。因為稱念佛名的緣故，在每個念頭中，消除八十億劫生死之罪。命終的時候，看見金蓮花猶如日輪，停留在他的面前。在一念之間就得到

【English Translation】 English version: Rebirth in the Pure Land is also like this; there is no need for doubt. The scriptures say, 'One can be reborn in the time it takes to snap one's fingers,' and also, 'In the time it takes to stretch and bend one's arm,' and also, 'In an instant.' Therefore, the Zixin Lu (Record of Self-Confidence) says, 'To arrive at a hundred trillion Buddha-lands in an instant' is because one's own mind is originally wondrous. These repeated metaphors simply say that rebirth is within one's own vast mind, very near and very easy. I will now not speak of the vastness of the mind, but only within the square inch of your physical body, I will give an analogy. For example, from here to West India (India), it takes more than a hundred thousand li (Chinese mile), passing through many countries along the way. There is a person who, although he has not personally been there, has heard others speak of it once and remembers it in his heart. Later, when this person is sitting or lying down, he suddenly has a thought of that country. Thinking of a thousand li, he arrives at a thousand li; thinking of ten thousand li, he arrives at ten thousand li; thinking of India (India), he arrives at India (India). Comparing this to rebirth in the Pure Land is the same principle. Isn't it that in the time it takes to snap one's fingers, one arrives in a single thought? What difficulty is there in arriving? If you do not cultivate the Pure Land practice, it is extremely difficult to be reborn; if the Pure Land practice is accomplished, it is extremely easy to be reborn. Just discern a resolute mind, and you will certainly not be deceived.

Question: It is indeed true that it is extremely difficult to be reborn without cultivating the Pure Land practice. Why is it that the evil ordinary person mentioned earlier can also be reborn at the time of death? I have not heard the details of this, and I still have doubts. I hope you can explain it in detail and resolve my doubts. Answer: The Visualization Sutra says that those of the lowest grade of the lowest level, or there are sentient beings who commit unwholesome deeds, committing the five heinous crimes (matricide, patricide, killing an Arhat, injuring a Buddha, creating schism in the Sangha) and the ten evil deeds (killing, stealing, sexual misconduct, lying, divisive speech, harsh speech, idle chatter, covetousness, malice, wrong views), possessing all kinds of unwholesome actions. Such a foolish person, because of his evil karma, should fall into the evil realms, experiencing countless eons and suffering endless pain. When such a foolish person is about to die, he meets a good spiritual friend (spiritual friend) who comforts him in various ways, speaks the wonderful Dharma for him, and teaches him to recite the Buddha's name. This person is oppressed by suffering and has no time to recite the Buddha's name. The good friend tells him, 'If you cannot recite the Buddha's name, you should recite Namo Amitabha Buddha (Homage to Amitabha Buddha).' In this way, be sincere and earnest, let the sound be continuous, and complete ten recitations, reciting Namo Amitabha Buddha (Homage to Amitabha Buddha). Because of reciting the Buddha's name, in each thought, the sins of eighty billion eons of birth and death are eliminated. At the time of death, he sees a golden lotus flower like the sun, dwelling before him. In a single thought, he obtains

往生極樂世界。于蓮華中滿十二大劫蓮華方開。觀世音大勢至以大悲音聲。為其廣說諸法實相除滅罪法。聞已歡喜。應時即發菩提之心。此其詳也。雖十二劫處蓮華中。而其受用快樂如忉利天。故古者云。華中快樂如忉利。不比人間父母胎。逆惡得生者。觀經疏曰。以唸佛除滅罪障故。即以唸佛為勝緣也。余詳經意。即是念佛滅罪而生。然以疏論參而明之。則有三義。一者或問。如何以少時心力而能勝終身造惡耶。曰心雖少時。而其力猛利。是心勇決名為大心。以捨身事急故。如人入陣不惜身命名為健人也。二者此雖造惡。或現世曾修三昧故。臨終勸念定心易成。亦是乘急戒緩人也。縱現世不修三昧。亦是宿種今熟。以宿善業強故。臨終得遇善知識。十念功成也。三者若非宿種。又非現修。則其唸佛之時。必有重悔。故永明曰。善惡無定。因緣體空。跡有升沈。事分優劣。真金一兩勝百兩之疊華。爝火微光爇萬仞之積草。

問曰。五濁惡世人皆有罪。縱未造五逆重罪。其餘罪業孰能無之。茍不懺悔消滅。但只臨終唸佛能往生乎。答曰。亦得生也。此乃全藉彌陀不思議之大願力也。那先經云。如持百枚太石置於船上。藉船力故石不沒水。若無其船。小石亦沒。喻彼世人一生造惡臨終唸佛不入泥犁。若非唸佛。雖作

小惡。亦入泥犁。況大惡乎。船喻佛力。石喻惡業。故昔人有帶業而生之說。四土文中亦云。具惑染者亦得生同居凈也。又如僧雄俊。臨入鑊湯。並汾州人屠牛為業。臨終見群牛逼觸其身苦痛切己。及張鍾馗殺雞為業。臨終見神人驅群雞喙破兩目流血盈床。稱佛名號俱生凈土。此非佛力而何請復以喻明之。如人現犯官法。應入官內。以投托國王。承王宣召。則官不能拘而復達帝京也。所以西資鈔云。得生凈土。是假他力。彌陀愿攝釋迦勸贊諸佛護念。如渡大海。既得巨舟。仍有良導。加以便風必能速到彼岸也。若其不肯登舟。遲留惡國者。誰之過歟。

問曰。前云。博地凡夫便階不退。此必已無惡業者也。今此帶業而生。能不退乎。答曰。例皆不退。經云。其有生者悉住正定之聚。又云。眾生生者皆是阿鞞跋致。又十疑論云。有五因緣能令不退。一者阿彌陀佛大悲願力攝持故不退。二者佛光常照菩提心常增長故不退。三者水鳥樹林風聲樂音皆說苦空。聞者常起唸佛念法念僧之心故不退。四者彼國純諸菩薩以為良友。無惡緣境。外無外道鬼魔。內無邪三毒等。煩惱畢竟不起故不退。五者生彼國者壽命永劫。共佛齊等故不退也。又古人云。不願生凈土則已。愿生則無不得生。不生則已。生則永不退轉也。

問

【現代漢語翻譯】現代漢語譯本小惡之人，也會墮入泥犁（地獄）。何況是大惡之人呢？船可以比喻為佛力，石頭可以比喻為惡業。所以古人有『帶業往生』的說法。在四土（常寂光土、實報莊嚴土、方便有餘土、凡聖同居土）的論述中也說，具有迷惑和染污的人也能往生凡聖同居土。又比如僧人雄俊，臨終要進入鑊湯（地獄酷刑），還有并州有人以屠牛為業，臨終時看見一群牛逼迫觸碰他的身體，痛苦得如同切身感受。以及張鍾馗以殺雞為業，臨終時看見神人驅趕一群雞啄破他的雙眼，鮮血流滿床。他們稱念佛號后都往生凈土。這難道不是佛力的作用嗎？請再用一個比喻來說明。比如有人現在觸犯了官法，應該被關進官府。如果他投靠了國王，承蒙國王宣召，那麼官府就不能拘禁他，反而能到達帝京。所以《西資鈔》中說，得以往生凈土，是憑藉他力。阿彌陀佛發願攝受，釋迦牟尼佛勸導讚歎，諸佛護念，就像渡過大海，既有了巨大的船隻，又有好的嚮導，再加上順風，必定能快速到達彼岸。如果他不肯登上船隻，遲遲留在惡劣的國家，那是誰的過錯呢？

問：前面說，博地凡夫（指沒有斷除任何煩惱的凡夫）便能進入不退轉的境界。這必定是沒有惡業的人才能做到。現在說帶業往生，這樣的人能達到不退轉嗎？答：他們都能達到不退轉。經中說：『凡是往生到凈土的眾生，都安住于正定之聚（必定證入涅槃的群體）。』又說：『眾生往生到凈土，都是阿鞞跋致（不退轉）。』《十疑論》中也說，有五種因緣能使人不退轉：一是阿彌陀佛大悲願力攝持，所以不退轉；二是佛光常照，菩提心常增長，所以不退轉；三是凈土中的水鳥樹林風聲樂音都在宣說苦、空的道理，聽聞者常常生起唸佛、念法、念僧之心，所以不退轉；四是凈土中都是諸大菩薩作為良師益友，沒有惡緣的環境，外面沒有外道鬼魔的干擾，內心沒有邪見和貪嗔癡等煩惱，煩惱畢竟不起，所以不退轉；五是往生到凈土的人壽命長久，與佛相等，所以不退轉。又有古人說：『如果不願往生凈土也就算了，如果發願往生，就沒有不能往生的。不往生也就算了，一旦往生，就永遠不會退轉。』

問

【English Translation】 English version Even those who commit minor evils will fall into Naraka (hell). How much more so those who commit great evils? A boat can be likened to the power of the Buddha, and a stone can be likened to evil karma. Therefore, the ancients had the saying of 'being born with karma'. In the discussion of the Four Lands (the Land of Eternal Tranquility, the Land of Actual Reward and Adornment, the Land of Expedient Remainder, and the Land of Coexistence of Saints and Ordinary Beings), it is also said that those with delusion and defilement can also be born in the Land of Coexistence of Saints and Ordinary Beings. Furthermore, consider the monk Xiong Jun, who was about to enter the cauldron of boiling water (a hellish torture) at the time of his death, and the person from Bingzhou who made a living by slaughtering cattle, who saw a group of cattle pressing against his body at the time of his death, feeling pain as if it were his own. And Zhang Zhongkui, who made a living by killing chickens, saw divine beings driving a flock of chickens to peck and break his eyes, with blood flowing all over his bed at the time of his death. They all recited the Buddha's name and were born in the Pure Land. Is this not the power of the Buddha? Please explain it further with an analogy. For example, if someone currently violates the law of the government and should be imprisoned in the government office, if he seeks refuge with the king and receives a summons from the king, then the government office cannot detain him, and he can instead reach the imperial capital. Therefore, the 'Western Resources Commentary' says that being able to be born in the Pure Land is relying on other power. Amitabha Buddha vows to receive, Shakyamuni Buddha encourages and praises, and all Buddhas protect and remember, like crossing the great ocean, having both a huge boat and a good guide, plus favorable winds, one will surely be able to quickly reach the other shore. If one is unwilling to board the boat and lingers in the evil country, whose fault is it?

Question: Earlier it was said that ordinary beings of the mundane realm (those who have not severed any afflictions) can enter the state of non-retrogression. This must be something that only those without evil karma can achieve. Now it is said that one can be born with karma, can such a person achieve non-retrogression? Answer: They can all achieve non-retrogression. The Sutra says: 'All beings who are born there dwell in the assembly of the rightly established (the group that will surely attain Nirvana).' It also says: 'All beings born in the Pure Land are Avaivartika (non-retrogressive).' The 'Ten Doubts on Pure Land' also says that there are five causes and conditions that enable one to not regress: First, Amitabha Buddha's great compassionate vow power sustains them, therefore they do not regress; second, the Buddha's light constantly shines, and the Bodhi mind constantly grows, therefore they do not regress; third, the water birds, trees, forests, wind sounds, and musical sounds in the Pure Land all proclaim the principles of suffering and emptiness, and those who hear them constantly give rise to the mind of mindfulness of the Buddha, mindfulness of the Dharma, and mindfulness of the Sangha, therefore they do not regress; fourth, in the Pure Land, all are great Bodhisattvas as good teachers and beneficial friends, there is no environment of evil conditions, there is no interference from external heretics and demons, and there are no internal evil views and afflictions such as greed, anger, and ignorance, so afflictions ultimately do not arise, therefore they do not regress; fifth, those who are born in the Pure Land have long lives, equal to the Buddha, therefore they do not regress. Furthermore, the ancients said: 'If one does not wish to be born in the Pure Land, then so be it. If one vows to be born, then there is no one who cannot be born. If one is not born, then so be it. Once born, one will never regress.'

Question:

曰。一生造惡。臨終唸佛帶業得生。又無退轉。此彌陀願力誠乎。不可思議矣。然則我于生前。且做世間事業。直待臨終然後唸佛。可乎。答曰。苦哉苦哉。何等愚謬之言也。砒霜酖酒毒中之毒。今汝此言毒于砒霜酖酒者也。非特誤賺自己。又且誤賺天下曰僧曰俗善男信女。皆此言也。向所謂逆惡凡夫臨終唸佛者。乃是宿有善根福德因緣。方遇知識。方得唸佛。此等僥倖萬萬人中無一個半個。汝將謂人人臨終有此僥倖哉。豈不見群疑論云。世間有十種人。臨終不得唸佛。一者善友未必相遇故無勸念之理。二者業苦纏身不遑唸佛。三者或偏風失語不能稱佛。四者狂亂失心注想難成。五者或遭水火不暇至誠。六者遭遇豺狼無復善友。七者臨終惡友壞彼信心。八者飽食過度昏迷致死。九者軍陣鬥戰奄忽而亡。十者忽墜高巖傷壞性命。如此等十種之事。皆是尋常耳聞眼見。不論僧俗男女。人皆有之。或宿業所招。現業所感。忽爾現前。不容迴避。爾又不是神通聖人。有宿命通能知臨終有業無業。又不是有他心天眼能知臨終好死惡死。如上十種惡緣忽然遭著一種。便休了也。便做手腳不得了也。便有知識活佛圍繞。救爾不得了也。便須隨業受報。向三途八難中受苦受罪。到那時要聞佛名不聞了也。直饒爾無此惡緣。只是好病而死

【現代漢語翻譯】現代漢語譯本：問：有人一生作惡，臨終時念佛，也能帶著業障往生，而且不會退轉，這阿彌陀佛（Amitabha，梵語，意為無量光或無量壽）的願力真是不可思議啊。既然這樣，那我不如在生前先做世間的事業，等到臨終的時候再念佛，可以嗎？答：可悲啊，可悲啊！這是多麼愚蠢荒謬的說法！砒霜和毒酒是劇毒之物，但你這番話比砒霜和毒酒還要毒。這不僅是誤導自己，而且還會誤導天下所有的僧人、俗人、善男信女。你所說的作惡之人臨終唸佛的情況，乃是宿世具有善根福德因緣，才能遇到善知識（Kalyanamitra，指引正道的朋友），才能唸佛。這種僥倖的情況，一萬個人中也難有一個半個。你以為人人臨終都能有這種僥倖嗎？難道你沒看到《群疑論》里說，世間有十種人，臨終無法念佛：一是善友未必能遇到，所以沒有人勸他念佛；二是業障纏身，沒有空閑唸佛；三是可能中風失語，無法稱念佛名；四是狂亂失心，難以專注觀想；五是可能遭遇水火災難，沒有時間至誠唸佛；六是遭遇豺狼，沒有善友相助；七是臨終時被惡友破壞信心；八是飽食過度，昏迷致死；九是在軍陣戰鬥中突然死亡；十是忽然從高處墜落，傷及性命。這十種情況，都是尋常耳聞眼見的。不論僧俗男女，人人都有可能遇到。或是宿業所招，或是現業所感，忽然現前，不容迴避。你又不是神通聖人，沒有宿命通（Purva-nivasasmrti-jnana，能夠知曉過去世的神通），無法知道臨終時有沒有業障；又沒有他心通（Paracitta-jnana，能夠知曉他人想法的神通）和天眼通（Divyacaksu，能夠看見超自然事物的能力），無法知道臨終時是好死還是惡死。如果以上十種惡緣忽然遭遇一種，那就完了。那時就無法做任何補救了。即使有善知識和活佛圍繞，也救不了你。你只能隨業受報，在地獄等三惡道（Trisvargah，三種惡劣的輪迴道）和八難（Astau-aksanas，八種難以修行佛法的處境）中受苦受罪。到那時，想聽聞佛名都聽不到了。就算你沒有這些惡緣，只是因病而死，也未必能保證往生。

【English Translation】 English version: Question: Someone who has committed evil deeds throughout their life can, at the moment of death, recite the Buddha's name and be reborn in the Pure Land, carrying their karma, without falling back. Is this truly the inconceivable power of Amitabha's (Amitabha, Sanskrit, meaning 'Infinite Light' or 'Infinite Life') vow? If so, would it be acceptable for me to focus on worldly affairs during my life and only recite the Buddha's name at the moment of death? Answer: Alas, alas! What foolish and absurd words! Arsenic and poisoned wine are deadly poisons, but your words are more poisonous than arsenic and poisoned wine. They not only mislead yourself but also mislead all monks, laypeople, virtuous men, and believing women in the world. The case you mentioned of an evil person reciting the Buddha's name at the moment of death only occurs when someone has accumulated good roots, merit, and causes in past lives, allowing them to encounter a wise teacher (Kalyanamitra, a friend who guides one to the right path) and recite the Buddha's name. Such a fortunate occurrence is rare, perhaps one or two in ten thousand. Do you think everyone will have such good fortune at the moment of death? Have you not read in the 'Treatise on Doubts' that there are ten types of people in the world who cannot recite the Buddha's name at the moment of death: First, a good friend may not be encountered, so there is no one to encourage them to recite; second, they may be entangled in karmic suffering and have no time to recite; third, they may suffer a stroke and lose their speech, unable to utter the Buddha's name; fourth, they may be delirious and lose their mind, making it difficult to focus their thoughts; fifth, they may encounter fire or flood and have no time to recite sincerely; sixth, they may encounter jackals and wolves, with no good friends to help; seventh, their faith may be destroyed by evil friends at the moment of death; eighth, they may overeat and fall into a coma, leading to death; ninth, they may die suddenly in battle; tenth, they may fall from a high place and injure themselves fatally. These ten situations are commonly heard and seen. Whether monks, laypeople, men, or women, everyone is susceptible to them. Whether caused by past karma or present actions, they may suddenly appear, leaving no room for avoidance. You are not a sage with supernatural powers, possessing the knowledge of past lives (Purva-nivasasmrti-jnana, the ability to know past lives), unable to know whether you will have karmic obstacles at the moment of death; nor do you have the power to know others' minds (Paracitta-jnana, the ability to know the thoughts of others) or the divine eye (Divyacaksu, the ability to see supernatural things), unable to know whether you will have a good or bad death. If you suddenly encounter one of the above ten unfavorable conditions, it is over. There will be no way to remedy the situation. Even if you are surrounded by wise teachers and living Buddhas, they will not be able to save you. You will have to receive the retribution of your karma, suffering in the three evil realms (Trisvargah, the three evil realms of existence) and the eight difficulties (Astau-aksanas, the eight unfavorable conditions for practicing the Dharma). At that time, you will not even be able to hear the Buddha's name. Even if you do not encounter these unfavorable conditions and simply die of illness, there is no guarantee of rebirth in the Pure Land.

。亦不免風刀解體四大分離。如生龜脫筒螃蟹落湯。痛苦逼迫怕怖慞惶。唸佛不得了也。更饒爾無病而死。又或世緣未了。世念未休。貪生怖死。擾亂胸懷。若是俗人又兼傢俬未明。後事未辦。妻啼子哭。百種憂煎。唸佛不得了也。更饒爾未死以前。只有些少病痛在身。忍疼忍苦。叫喚呻吟。問藥求醫。祈禱懺悔。雜念紛飛。唸佛不得了也。更饒爾未病以前。只是年紀老大。衰相現前。困頓龍鍾。愁嘆憂惱。只向個衰老身上。左安右排。唸佛不得了也。更饒爾未老以前。正是少壯之日。正好唸佛之時。稍或狂心未歇。俗務相關。東攀西緣。胡思亂相。業識茫茫。唸佛不得了也。更饒爾閑自在有志修行。稍於世相之中。照不破放不下。把不定坐不斷。忽遭些子境界現前。一個主人隨他顛倒。唸佛不得了也。爾看他老病之時少壯清閑之日。稍有一事掛心。早是念佛不得。況待臨終時哉。何況爾更道。且做世間事業。爾真癡人說此癡話。敢保爾錯用身心了也。且世間事業如夢如幻如影如響。那一件有實效。那一件替得生死。縱饒廣造伽藍多增常住。攀求名位交結官豪。爾將謂多做好事。殊不知犯了如來不體道本廣造伽藍等戒。豈不見道。有為之功多諸過咎。天堂未就。地獄先成。生死未明。皆成苦本。眼光落地。受苦之時。

方知平生所作儘是枷上添枷。鎖上添鎖。鑊湯下增柴炭。劍樹上助刀槍。袈裟下失卻人身。萬劫難復。鐵漢聞之。也須淚落。祖師如此苦口勸人。曾許爾且做事業。待臨終方唸佛乎。又不見。死心禪師道。世間之人財寶如山。妻妾滿前。日夜歡樂。他豈不要長生在世。爭奈前程有限暗裡相催。符到奉行不容住滯。閻羅老子不順人情。無常鬼王有何面目。且據諸人眼裡親見耳里親聞。前街後巷。親情眷屬。朋友兄弟。強壯後生。死卻多少。世人多雲待老來方唸佛。好教爾知。黃泉路上無老少。能有幾人待得老。到少年夭死者多矣。古人云。莫待老來方唸佛。孤墳多是少年人。又云。自從早年索妻養兒。經營家計。受盡萬千辛苦。忽然三寸氣斷。未免一旦皆休。若是孝順兒孫。齋得幾僧看得部經。燒得陌紙。春三秋九做得碗羹飯。哭得幾聲。猶是記憶爺孃。若是不肖之子。父母方死。骨頭未冷。作撻財產。出賣田園。恣意作樂。以此較之。著甚麼急。兒孫自有兒孫福。莫與兒孫作馬牛。復引古德云。冷笑富家翁。營生忙似箭。囤內米生蟲。庫中錢爛貫。日裡把秤稱。夜間點燈算。形骸如傀儡。莫教繩索斷。死心如此苦口勸人。曾許爾且做事業。待臨終方唸佛乎。當思人生在世能有幾時。石火電光眨眼便過。趁此未老未病之

【現代漢語翻譯】現代漢語譯本這才明白，平生所作所為，全是給枷鎖上再添枷鎖，給鐵鏈上再加鐵鏈，在沸騰的油鍋下增加柴火，在劍樹上增添刀槍。身披袈裟，卻失去了人身，萬劫都難以恢復。鐵打的漢子聽了，也禁不住要落淚。祖師如此苦口婆心地勸人，難道是答應你們先做事業，等到臨終時才唸佛嗎？又沒看見嗎？死心禪師說道：『世間之人，財寶堆積如山，妻妾成群，日夜享樂，他們難道不想長生不老，永遠活在世上嗎？無奈前程有限，暗中催促。符到立即執行，不容許停留。閻羅王不講人情，無常鬼王有什麼面子可講？』且看諸位親眼所見，親耳所聞，前街後巷，親戚眷屬，朋友兄弟，強壯的年輕人，死了多少？世人大多說要等到老了才唸佛，要讓你們知道，黃泉路上無老少。能有幾個人能等到老？少年夭折的人多了去了。古人說：『不要等到老了才唸佛，孤墳里埋葬的大多是少年人。』又說：『自從早年娶妻生子，經營家業，受盡萬千辛苦，忽然三寸氣斷，未免一切都成空。』如果是孝順的兒孫，請幾個和尚唸經，看幾部經書，燒些紙錢，在春季和秋季做些飯菜祭奠，哭幾聲，還算記得父母。如果是不孝之子，父母剛死，屍骨未寒，就開始爭奪財產，出賣田地，恣意享樂。以此比較，有什麼可著急的？兒孫自有兒孫的福氣，不要為兒孫做牛做馬。再引用古德的話說：『冷笑那些富家翁，營生忙碌得像箭一樣。糧倉里的米生了蟲，錢庫里的錢爛成了串。白天用秤稱量，夜間點燈計算。形骸就像傀儡，不要讓繩索斷了。』死心禪師如此苦口婆心地勸人，難道是答應你們先做事業，等到臨終時才唸佛嗎？應當想想人生在世能有幾時？就像石火電光一樣，眨眼便過。趁著還沒老沒病的時候。

【English Translation】 English version Only then do you realize that all your life's actions have been adding shackles to shackles, locks to locks, adding fuel to the boiling cauldron, and adding swords and spears to the sword tree. Wearing the Kesa (Buddhist robe), you lose your human form, making it difficult to recover for countless kalpas (eons). Even an iron-willed man must shed tears upon hearing this. The Patriarch (Zu Shi) advises people so earnestly, did he ever promise you to first pursue worldly affairs and only recite the Buddha's name when approaching death? Have you not seen? Chan Master Sixin (Dead Heart) said: 'People in this world have wealth and treasures like mountains, wives and concubines in abundance, and enjoy themselves day and night. Do they not want to live forever in this world? But their future is limited, and they are secretly urged on. The decree arrives and must be executed immediately, allowing no delay. Yama (the King of Hell) does not show favoritism, and what face does the impermanent ghost king have to show?' Just look at what you have seen and heard with your own eyes and ears, in the streets and alleys, among relatives and friends, strong young people, how many have died? Most people say they will wait until they are old to recite the Buddha's name. Let you know that there are no old or young on the road to the Yellow Springs (underworld). How many people can wait until old age? Many young people die prematurely. The ancients said: 'Do not wait until old age to recite the Buddha's name, most of the lonely graves are for young people.' It is also said: 'Since marrying and having children in early years, managing the family business, enduring all kinds of hardships, suddenly when the three-inch breath is cut off, everything will inevitably come to naught.' If they are filial children and grandchildren, they will hire some monks to recite scriptures, read some sutras, burn some paper money, make some soup and rice offerings in spring and autumn, and cry a few times, still remembering their parents. If they are unfilial children, as soon as their parents die and their bones are not yet cold, they will start fighting over the property, selling the fields, and indulging in pleasure. Comparing it this way, what is there to rush for? Children and grandchildren have their own blessings, do not be a beast of burden for them. Furthermore, quoting the words of an ancient virtuous person: 'Laugh coldly at those wealthy old men, their business is as busy as an arrow. Worms grow in the rice in the granary, and the money in the treasury rots into strings. During the day, they weigh with scales, and at night, they calculate with lamps. Their bodies are like puppets, do not let the ropes break.' Chan Master Sixin advises people so earnestly, did he ever promise you to first pursue worldly affairs and only recite the Buddha's name when approaching death? You should think about how long life in this world can last? Like a spark from flint or a flash of lightning, it passes in the blink of an eye. Take advantage of this time before you are old and sick.

前。抖搜身心撥棄世事。得一日光景念一日佛名。得一時工夫修一時凈業。由他臨命終時。好死惡死我之盤纏預辦了也。我之前程穩穩當當了也。若不如此。後悔難追。思之思之。

問曰。吾之言過矣。駟不及舌矣。承師之教。誰不寒心。奈何人心易進易退。一聞警策。勇猛精勤。忽于目前逢一障難。便轉念頭別求方便。都道凈業只是身後之事。於今目前無所利濟。從此身心一時放退。是亦無怪其然耶。答曰。汝之所見未廣也。豈不見經中道。受持佛名者。現世當獲十種勝利。一者晝夜常得一切諸天大力神將河沙眷屬隱形守護。二者常得二十五大菩薩如觀世音等及一切諸菩薩常隨守護。三者常得諸佛晝夜護念阿彌陀佛常放光明攝受此人。四者一切惡鬼若夜叉若羅剎皆不能害。一切毒蛇毒龍毒藥悉不能中。五者火難水難冤賊刀箭牢獄枷鎖橫死狂生悉皆不受。六者先所作業悉皆消滅。所殺冤命彼蒙解脫更無執對。七者夜夢正直。或復夢見阿彌陀佛勝妙色像。八者心常歡喜。顏色光澤。氣力充盛。所作吉利。九者常為一切世間人民恭敬供養歡喜禮拜。猶如敬佛。十者命終之時。心無怖畏。正念現前。得見阿彌陀佛及諸聖眾持金蓮華接引往生。西方凈土盡未來際受勝妙藥。如上十種利益。經文具載。乃佛口之所宣也。既

【現代漢語翻譯】現代漢語譯本：向前看。振作精神，擺脫世俗事務。能有一天的時間就念一天的佛號，能有一時的功夫就修一時的凈業。任憑他臨命終時，是好死還是惡死，我的盤纏已經預先準備好了。我的前程穩穩當當的了。如果不這樣做，後悔也來不及了。仔細想想，仔細想想。

問：我說的話太過分了，駟馬難追啊。聽了您的教誨，誰不感到心寒呢？無奈人心容易前進也容易後退。一聽到警策之語，就勇猛精進，忽然在眼前遇到一點障礙，就轉變念頭另求方便。都說凈業只是身後之事，對於現在沒有什麼利益。從此身心一時放縱退縮，這也不奇怪吧？答：你的見識不夠廣啊。難道沒看到經中說，受持佛名的人，現世就能獲得十種勝利。一是晝夜常常得到一切諸天大力神將（指護法神）及其無數眷屬隱形守護。二是常常得到二十五大菩薩，如觀世音（Avalokiteśvara）等及一切諸菩薩常常隨身守護。三是常常得到諸佛晝夜護念，阿彌陀佛（Amitābha）常常放出光明攝受此人。四是一切惡鬼，無論是夜叉（Yakṣa）還是羅剎（Rākṣasa），都不能加害。一切毒蛇、毒龍、毒藥都不能傷害。五是火災、水災、冤家、盜賊、刀箭、牢獄、枷鎖、橫死、狂病都不會遭受。六是先前所造的業都全部消滅，所殺的冤命，他們也能得到解脫，不再有執著和對立。七是夜裡做的夢都是正直的，或者夢見阿彌陀佛（Amitābha）殊勝美妙的色相。八是心中常常歡喜，臉色光潤，氣力充沛，所做的事情都吉祥順利。九是常常被一切世間人民恭敬供養，歡喜禮拜，就像敬佛一樣。十是命終的時候，心中沒有怖畏，正念現前，得見阿彌陀佛（Amitābha）及諸聖眾持金蓮花接引往生西方凈土，盡未來際享受殊勝美妙的快樂。如上十種利益，經文都記載得很清楚，是佛親口所說的。既然

【English Translation】 English version: Look forward. Rouse your mind and body, cast aside worldly affairs. If you have a day, recite the Buddha's name for a day; if you have an hour, cultivate pure karma for an hour. Let it be whether you die well or badly at the time of your death, my provisions have been prepared in advance. My future is secure. If you don't do this, regret will be too late. Think about it, think about it.

Question: My words were too much, I can't take them back. Who wouldn't feel chilled after hearing your teachings? But people's minds easily advance and easily retreat. Upon hearing words of warning, they become brave and diligent, but suddenly encounter an obstacle and change their minds to seek other means. They all say that pure karma is only for the afterlife, and it is of no benefit in the present. From then on, the mind and body are temporarily indulged and retreat. Is it not strange? Answer: Your view is not broad enough. Haven't you seen in the scriptures that those who uphold the Buddha's name will receive ten kinds of victories in this life? First, day and night, they will always be protected by all the powerful heavenly generals (referring to Dharma protectors) and their countless retinues in invisible form. Second, they will always be protected by the twenty-five great Bodhisattvas, such as Avalokiteśvara, and all the Bodhisattvas who constantly follow and protect them. Third, they will always be protected and念 by all the Buddhas day and night, and Amitābha Buddha will always emit light to receive this person. Fourth, all evil ghosts, whether Yakṣas or Rākṣasas, cannot harm them. All poisonous snakes, poisonous dragons, and poisons cannot harm them. Fifth, they will not suffer from fire disasters, water disasters, enemies, thieves, swords, arrows, prisons, shackles, violent deaths, or madness. Sixth, all the karma created in the past will be completely eliminated, and the wronged lives they have killed will also be liberated, with no more attachments or opposition. Seventh, the dreams they have at night are upright, or they dream of the sublime and wonderful form of Amitābha Buddha. Eighth, their hearts are always joyful, their faces are radiant, their energy is abundant, and everything they do is auspicious and smooth. Ninth, they are always respectfully offered, joyfully worshiped, and revered by all the people in the world, just like worshiping the Buddha. Tenth, at the time of death, their hearts are without fear, their right mindfulness appears, and they see Amitābha Buddha and all the holy beings holding golden lotus flowers to receive them and lead them to be reborn in the Western Pure Land, enjoying sublime and wonderful happiness for the rest of the future. The above ten kinds of benefits are clearly recorded in the scriptures, and are spoken by the Buddha himself. Since

是現生來世皆有利益。然則世出世間要緊法門。無如唸佛者矣。但當精進不用懷疑。

問曰。唸佛之門多承開導。群疑盡釋。正信現前矣。但上文所謂抖擻身心撥棄世事。今世網中人間有境緣順便身意安閑者。則可依此而行。其有世事不容撥棄者。又當何以教之。答曰。世網中人若是痛念無常用心真切者。不問苦樂逆順靜鬧間忙。一任公私幹辦迎賓待客。萬緣交擾。八面應酬。與他念佛。兩不相妨。不見古人道。朝也阿彌陀。暮也阿彌陀。假饒忙似箭。不離阿彌陀。又云。作密不妨流水過。山高豈礙白雲飛。其有世緣稍重。力量稍輕者。亦須忙裡偷閒鬧中取靜。每日或念三萬聲一萬聲三千聲一千聲。定為日課。不容一日放過。又有冗忙之極頃刻無閑者。每日晨朝必須十念。積久功成。亦不虛棄。唸佛之外。或唸經禮佛懺悔發願。種種結緣種種作福。隨力佈施。修諸善功以助之。幾一毫之善皆須迴向西方。如此用功。非惟決定往生。亦且增高品位矣。

問曰。泛言唸佛未有其方。且十念迴向之法亦所未諭。幸詳以示之。答曰。唸佛者或專緣三十二相。繫心得定。開目閉目常得見佛。或但專稱名號執持不散。亦于現身而得見佛。此間現見。多是稱佛名號為上。稱佛之法必須制心不令散亂。唸唸相續系緣佛號。

【現代漢語翻譯】現代漢語譯本：無論是現世還是來世都能獲得利益。因此，世間和出世間最重要的法門，沒有比唸佛更好的了。只要精進修行，不要懷疑。

問：唸佛的法門經過您的開導，許多疑惑都消除了，真正的信心也生起來了。但是，上文所說的『抖擻身心，拋棄世事』，對於現在身處世俗之網，人間境遇順利，身心安閑的人來說，可以按照這個方法去做。但是，對於那些世事纏身，無法拋棄的人，又該如何教導呢？答：身處世俗之網的人，如果真正痛念無常，用心真切，無論身處苦樂、逆順、安靜還是喧鬧、繁忙之中，都可以一邊處理公務私事、迎來送往，應酬各種人際關係，一邊唸佛，兩者互不妨礙。不是有古人說過嗎：『早上也念阿彌陀佛，晚上也念阿彌陀佛，即使忙得像箭一樣，也不離開阿彌陀佛。』又說：『工作繁忙不妨流水流過，山高又怎能阻礙白雲飛翔。』對於那些世俗事務稍微繁重，力量稍微薄弱的人，也必須在忙碌中抽出空閑，在喧鬧中尋求安靜，每天或者念三萬聲、一萬聲、三千聲、一千聲，定為每日的功課，不能有一天放過。還有那些極其繁忙，片刻空閑都沒有的人，每天早晨必須進行十念法，長期積累，功德圓滿，也不會白白浪費。除了唸佛之外，還可以唸經、禮佛、懺悔、發願，種種結緣，種種行善，隨自己的能力佈施，修各種善功來輔助唸佛。哪怕是一毫的善行，都必須迴向西方極樂世界。這樣用功，不僅決定能夠往生西方，而且還能提高品位。

問：泛泛地說唸佛，還沒有具體的方法。而且，十念迴向的方法也不明白，希望您詳細地說明一下。答：唸佛的人，或者專注于觀想阿彌陀佛的三十二相（指佛所具有的三十二種殊勝的形體特徵），使心安定，無論是睜眼還是閉眼，都能經常見到佛。或者只是專心稱念佛的名號，執持不放，也能在現世見到佛。這裡所說的現見，多以稱念佛的名號為上。稱念佛號的方法必須使心不散亂，唸唸相續，專注于佛號。

【English Translation】 English version: Both in this life and the next, one can receive benefits. Therefore, among the essential Dharma doors for both worldly and other-worldly matters, none is better than reciting the Buddha's name. One should be diligent and without doubt.

Question: Through your guidance on the Dharma door of Buddha recitation, many doubts have been dispelled, and true faith has arisen. However, regarding the earlier statement about 'shaking off body and mind, abandoning worldly affairs,' those who are currently in the net of the world, with favorable circumstances and peaceful body and mind, can follow this practice. But what about those who are entangled in worldly affairs and cannot abandon them? How should they be taught? Answer: Those who are in the net of the world, if they truly contemplate impermanence and are sincere in their hearts, regardless of whether they are in situations of joy or suffering, adversity or ease, quiet or noise, busyness or leisure, they can handle public and private affairs, welcome guests, and manage various relationships while reciting the Buddha's name. The two do not hinder each other. Haven't the ancients said: 'Morning is Amitabha, evening is Amitabha. Even if one is as busy as an arrow, one does not leave Amitabha.' It is also said: 'Being busy does not prevent the flowing water, and the height of the mountain does not hinder the flying white clouds.' For those whose worldly affairs are slightly heavier and whose strength is slightly weaker, they must also steal moments of leisure in busyness and seek tranquility in noise. Each day, they should recite thirty thousand times, ten thousand times, three thousand times, or one thousand times, setting it as a daily practice and not allowing a day to pass without it. For those who are extremely busy and have no free time at all, they must perform the Ten Recitations (Shi Nian) every morning. Over time, the merit will be complete and will not be wasted. In addition to reciting the Buddha's name, one can also recite scriptures, prostrate to the Buddha, repent, make vows, create various connections, perform various good deeds, give alms according to one's ability, and cultivate all kinds of virtuous actions to assist in Buddha recitation. Even the slightest good deed must be dedicated to the Western Pure Land (Xi Fang Ji Le Shi Jie). By practicing in this way, one will not only be assured of rebirth in the Pure Land but will also increase one's rank.

Question: Speaking generally about Buddha recitation, there is no specific method. Moreover, the method of the Ten Recitations and dedication is also not understood. I hope you can explain it in detail. Answer: Those who recite the Buddha's name may focus on contemplating the Thirty-two Marks (San Shi Er Xiang) [the thirty-two physical characteristics of a Buddha], stabilizing the mind, so that whether the eyes are open or closed, they can always see the Buddha. Or they may simply focus on reciting the Buddha's name, holding it without scattering, and they can also see the Buddha in this very life. The seeing here is mostly based on reciting the Buddha's name as the superior method. The method of reciting the Buddha's name must be to control the mind and not allow it to be scattered, with each thought following the next, focusing on the Buddha's name.

口中聲聲喚阿彌陀佛。以心緣歷字字分明。稱佛名時。無管多少。並須一心一意心口相續。如此方。得一念滅八十億劫生死之罪。若不然者。滅罪良難。十念者。每日清晨。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。不限佛數多少。唯長唯久。氣極為度。其佛聲不高不低。不緩不急。調停得中。如是十氣連屬不斷。意在令心不散專精為功。故名此為十念者。顯是藉氣束心也。盡此一生不得一日暫廢。迴向發願者。唸佛既畢即云。弟子某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。為菩提道求生凈土。佛昔本誓。若有眾生欲生我國。至心信樂乃至十念。若不生者不取正覺。愿此唸佛因緣得入如來大誓海中。承佛慈力。眾罪消滅。凈因增長。若臨命終自知時至。身無病苦。心不貪戀亦不顛倒。如入禪定。佛及眾聖手持金臺來迎接我。如一念頃生極樂國。花開見佛。即聞佛乘頓開佛慧。廣度眾生滿菩提愿。如上唸佛之法。至於迴向。乃先德垂訓切要之方盛傳於世久矣。當遵而行之。

問曰。世網中人隨量指授微細方法。靡不詳明矣。然則我輩世外之人又當何以加其工焉。答曰。前不云乎。修有多類。攝成三門。如是三門門門可入。或單或兼。隨意

【現代漢語翻譯】現代漢語譯本口中聲聲唸誦阿彌陀佛（Amitabha）。用心專注，字字清晰分明。稱念佛號時，無論多少，都必須一心一意，心口相續。這樣才能在一念之間滅除八十億劫的生死重罪。如果不是這樣，消除罪業就非常困難。所謂的『十念』，是指每日清晨，面向西方，端正站立，雙手合掌，連續稱念阿彌陀佛（Amitabha），以一口氣為一念。這樣十口氣就稱為『十念』。但隨著氣息的長短，不限定佛號的多少，只求氣息悠長持久，以氣息的極限為度。唸佛的聲音不高不低，不快不慢，調和適中。這樣十口氣連貫不斷，意在使心不散亂，專心致志，以此為功。所以稱此為『十念』，顯明是用氣息來約束心念。盡此一生，不得有一天暫時廢止。迴向發願的內容是：唸佛完畢后就說：『弟子某某，一心歸命極樂世界阿彌陀佛（Amitabha）。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名號，爲了菩提道而求生凈土。佛陀往昔的本願是，如果有眾生想要往生我的國土，至誠懇切地信樂，乃至十念，如果不能往生，我就不成正覺。愿以此唸佛的因緣，得以進入如來廣大的誓願海中，承蒙佛陀的慈悲力量，所有罪業消滅，清凈的善因增長。如果臨命終時，自己知道時辰已到，身體沒有病痛，心中沒有貪戀，也沒有顛倒錯亂，如同進入禪定一般。佛陀以及眾多聖眾手持金蓮臺來迎接我，在一念之間往生極樂國土，蓮花開放，見到佛陀，立刻聽聞佛陀的教誨，頓悟佛的智慧，廣度眾生，圓滿菩提的願望。』以上唸佛的方法，至於迴向，是先賢大德垂示的切要方法，盛行於世已經很久了，應當遵照實行。問：身處世俗網路中的人，按照他們的根器指點傳授細微的方法，沒有不詳細明白的。那麼我們這些身處世外的人，又應當如何更加努力呢？答：前面不是說過嗎？修行有很多種類，總括起來可以歸納為三個門徑。這三個門徑，每個門徑都可以進入，或者單獨修習，或者兼修，隨自己的意願。

【English Translation】 English version Mouth utters 'Amitabha' (Amitabha: The Buddha of Infinite Light) repeatedly. Focus the mind, each word clear and distinct. When reciting the Buddha's name, regardless of the quantity, one must be single-minded, with mind and mouth in continuous succession. Only in this way can one extinguish the sins of eighty billion kalpas (kalpas: an extremely long period of time in Buddhist cosmology) of birth and death in a single thought. Otherwise, it is very difficult to eliminate sins. The 'Ten Recitations' refer to standing upright facing west every morning, with palms together, continuously reciting 'Amitabha' (Amitabha) in one breath as one recitation. Ten such breaths are called 'Ten Recitations.' However, depending on the length of the breath, there is no limit to the number of Buddhas recited, only seeking long and sustained breaths, with the limit of the breath as the measure. The sound of the Buddha's name should be neither too high nor too low, neither too slow nor too fast, but harmoniously balanced. These ten breaths should be continuous and unbroken, with the intention of keeping the mind from wandering, focusing intently for merit. Therefore, this is called 'Ten Recitations,' clearly using the breath to restrain the mind. Throughout this life, one should not cease even for a single day. The content of dedication and aspiration is: After completing the recitation of the Buddha's name, one should say: 'Disciple so-and-so, with one mind takes refuge in Amitabha (Amitabha) of the Western Pure Land. May his pure light illuminate me, and his compassionate vows embrace me. I now recite the name of the Tathagata (Tathagata: 'Thus Gone One', an epithet of the Buddha) with right mindfulness, 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 land, sincerely believing and rejoicing, even with ten recitations, if they are not born there, I will not attain perfect enlightenment. May this karmic connection of reciting the Buddha's name allow me to enter the vast ocean of the Tathagata's vows, and through the Buddha's compassionate power, all sins be extinguished, and pure causes increase. If, at the end of life, one knows the time has come, the body will be without pain, the mind without greed, and without confusion, as if entering into meditative absorption. The Buddha and many saints will come to greet me, holding golden platforms in their hands, and in an instant, I will be born in the Land of Ultimate Bliss, the lotus will bloom, and I will see the Buddha, immediately hearing the Buddha's teachings, suddenly awakening to the Buddha's wisdom, extensively liberating sentient beings, and fulfilling the vows of Bodhi.' The above method of reciting the Buddha's name, as for dedication, is an essential method taught by virtuous predecessors, which has been prevalent in the world for a long time and should be followed. Question: Those who are in the net of the world are instructed in subtle methods according to their capacity, and nothing is not explained in detail. Then, how should we, who are outside the world, work even harder? Answer: Didn't I say before? There are many kinds of practice, which can be summarized into three paths. Each of these three paths can be entered, either alone or in combination, according to one's own wishes.

之所取耳。

問曰。圓觀之修惟心之念似乎上器之行門。華嚴十愿寶積十心亦乃大根之功用。倘根器之不對。則功行之難成。今吾自揣其根觀吾所好。惟在專持名號。暇則或加禮拜懺悔而已。師以為如何。答曰。善哉善或。汝知量矣。觀汝之言。正合善導專修無間之說矣。專修者。謂眾生障重。境細心粗。識飏神飛。觀難成就。是以大聖悲憐。直勸專稱名號。正由稱名易。故相續即生。若能唸唸相續畢命為期。十即十生。百即百生。何以故。無外雜緣得正念故。與佛本願相應故。不違教故。順佛語故。若舍專修而修雜業以求生者。百中希得一二。千中希得三四。乃出雜緣亂動失正念故。與佛本願不相應故。與教相違故。不順佛語故。繫念不相續故。心不相續報佛恩故。雖有業行。常與名利相應故。樂近雜緣自障障他生凈土故。無間修者。身須專禮阿彌陀佛。不雜余禮。口須專稱阿彌陀佛。不稱余號。不誦余經。意須專想阿彌陀佛。不雜余想。又若貪嗔癡來間者。隨犯隨懺。不令隔日隔念隔時。常使清凈。亦名無間修也。善導和上者。天竺傳中稱為彌陀化身也。觀其專修無間之說。要緊只在唸唸相續。故孤山亦云。不可等閑發願散亂稱名。永明亦云。直須一心歸命盡報精修。坐臥之間常面西向。當行道禮敬之際念

【現代漢語翻譯】現代漢語譯本：這就是我所要採取的。

有人問：圓觀（Yuanguan）的修行，專注于內心的念頭，似乎是上等根器的人所修行的法門。《華嚴十愿》（Huayan Ten Vows）、《寶積十心》（Ratnakuta Ten Minds）也是大根器的人才能成就的功用。如果根器不對，那麼功行就難以成就。現在我自我衡量，觀察我的喜好，只在于專心持念阿彌陀佛（Amitabha）的名號，空閑時或者增加禮拜懺悔而已。師父您認為如何？回答說：很好，很好。你瞭解自己的能力。看你的話，正合善導（Shandao）大師專修無間的說法。所謂專修，是說眾生業障深重，所處的境界細微，心識粗糙，神思飛揚，觀想難以成就。因此大聖慈悲憐憫，直接勸導專心稱念名號。正是因為稱念名號容易，所以能夠相續不斷，就能往生。如果能夠唸唸相續，以畢生的時間為期限，十個人中有十個人往生，一百個人中有一百個人往生。為什麼呢？因為沒有外在的雜亂因緣，能夠得到正念的緣故；與阿彌陀佛的本願相應合的緣故；不違背佛教教義的緣故；順從佛陀教誨的緣故。如果捨棄專修而修習雜業以求往生，一百個人中希望有一兩個人往生，一千個人中希望有三四個人往生。這是因為被雜亂的因緣擾亂，失去正念的緣故；與阿彌陀佛的本願不相應的緣故；與佛教教義相違背的緣故；不順從佛陀教誨的緣故；繫念不能相續的緣故；心不能相續報答佛恩的緣故；雖然有業行，卻常常與名利相應合的緣故；喜歡接近雜亂的因緣，自己障礙也障礙他人往生凈土的緣故。所謂無間修，是說身體必須專門禮拜阿彌陀佛，不夾雜其他的禮拜；口中必須專門稱念阿彌陀佛，不稱念其他的佛號，不誦讀其他的經典；意念必須專門想念阿彌陀佛，不夾雜其他的想法。又如果貪嗔癡等煩惱來干擾，就隨時懺悔，不讓它隔日、隔念、隔時，常常保持清凈，這也叫做無間修。善導和上（Shandao）大師，在天竺的傳記中被稱為阿彌陀佛的化身。看他專修無間的說法，要緊的只在于唸唸相續。所以孤山（Gushan）也說：不可隨便發願，散亂稱名。永明（Yongming）也說：必須一心歸命，盡畢生精力精進修持，坐臥之間常常面向西方，在行走、禮拜的時候唸佛。

【English Translation】 English version: This is what I will take.

Someone asked: Yuanguan's (Yuanguan) practice, focusing on the thoughts of the mind, seems to be the practice method for people with superior roots. The 'Huayan Ten Vows' (Huayan Ten Vows) and the 'Ratnakuta Ten Minds' (Ratnakuta Ten Minds) are also the functions that people with great roots can achieve. If the roots are not right, then the merits and practices will be difficult to achieve. Now I measure myself and observe my preferences, only focusing on single-mindedly reciting the name of Amitabha (Amitabha), and adding worship and repentance when I am free. What do you think, Master? The answer is: Very good, very good. You know your abilities. Looking at your words, it is in line with Master Shandao's (Shandao) saying of single-minded and uninterrupted practice. The so-called single-minded practice means that sentient beings have heavy karma, the environment is subtle, the mind is rough, the spirit is flying, and contemplation is difficult to achieve. Therefore, the Great Sage compassionately advises to single-mindedly recite the name. It is precisely because reciting the name is easy, so it can be continuous and one can be reborn. If you can recite continuously, taking a lifetime as the limit, ten out of ten people will be reborn, and one hundred out of one hundred people will be reborn. Why? Because there are no external miscellaneous conditions, and you can get the right mindfulness; because it corresponds to Amitabha's original vow; because it does not violate Buddhist teachings; because it follows the Buddha's teachings. If one abandons single-minded practice and cultivates miscellaneous deeds to seek rebirth, it is hoped that one or two out of a hundred people will be reborn, and three or four out of a thousand people will be reborn. This is because they are disturbed by miscellaneous conditions and lose the right mindfulness; because they do not correspond to Amitabha's original vow; because they violate Buddhist teachings; because they do not follow the Buddha's teachings; because the mindfulness cannot be continuous; because the mind cannot continuously repay the Buddha's kindness; although there are karmic deeds, they are often in line with fame and profit; they like to be close to miscellaneous conditions, hindering themselves and hindering others from being reborn in the Pure Land. The so-called uninterrupted practice means that the body must specifically worship Amitabha, without mixing other worship; the mouth must specifically recite Amitabha, without reciting other Buddha names, and without reciting other scriptures; the mind must specifically think of Amitabha, without mixing other thoughts. Also, if troubles such as greed, anger, and ignorance come to interfere, then repent at any time, without letting it be separated by days, thoughts, or times, and always keep it pure. This is also called uninterrupted practice. Master Shandao (Shandao), in the biographies of India, is called the incarnation of Amitabha. Looking at his saying of single-minded and uninterrupted practice, the important thing is only in continuous mindfulness. Therefore, Gushan (Gushan) also said: Do not casually make vows and recite the name in a scattered manner. Yongming (Yongming) also said: You must single-mindedly take refuge, devote your life's energy to diligent practice, always face west between sitting and lying down, and recite the Buddha's name when walking and worshiping.

佛發願之時。懇苦翹誠無諸異念。如就刑戮。若在狴牢。怨賊所追。水火所逼。一心求救。愿脫苦輪速證無生。廣度含識紹隆三寶。誓報四恩。如斯志誠方不虛棄。如或言行不稱。信愿輕微。無念念相續之心。有數數間斷之意。恃其懈怠臨終望生。但為業障所遮。恐難值其善友。風火逼迫正念不成。何以故。如今是因。臨終是果。應須因實果則不虛。聲和則響順。形直則影端故也。

問曰。唸唸相續之修。豈非余所愿也。奈何定力未成念頭無主。或舊學未忘。或邪想亂起。或境緣相觸照顧不牢。或情想紛飛遏捺不住。不覺念頭東走西走。眨得眼來千里萬里去了。又或惹著一毫世事。便是五日十日半月一月擺脫不去。豈特間斷而已哉。言之可慚。思之可慟。又當何策以治之。答曰。嗚呼此天下學者之通病也。汝當間斷之時。若不痛加鞭策。則專修無間之念永無成就之期。余聞古人有三種痛鞭之策。今復為汝獻之。汝當諦而聽之。一曰報恩。二曰決志。三曰求驗。第一報恩者。既修凈土。當念報恩。佛恩國恩固未暇論。只如父母養育之恩。豈非重恩。師長作成之德。豈非重德。爾最初出家。便說要報重恩。後來行腳。又說要報重德。離鄉別井二三十年。父母師長艱難困苦。爾總不顧。父母老病。爾又不看。及聞其死

【現代漢語翻譯】現代漢語譯本：當佛陀發起誓願時，應懇切至誠，沒有其他雜念。如同面臨刑罰，身處牢獄，被怨賊追趕，受水火逼迫一樣，一心一意地尋求救助，願望脫離痛苦的輪迴，迅速證得無生之境，廣度一切有情眾生，使佛法僧三寶得以弘揚光大，發誓報答四重恩情。只有這樣真誠的願望才不會白白浪費。如果言行不一致，信念和願望輕微薄弱，沒有唸唸相續的修行之心，卻有數數間斷的念頭，依賴懈怠，臨終才希望往生，但因為業障所遮蔽，恐怕難以遇到善友，在風火逼迫下，正念無法生起。為什麼呢？因為現在是因，臨終是果。應當因地真實，果地才不會虛假。聲音和諧，迴響才會順暢；形體端正，影子才會筆直。

有人問：『唸唸相續的修行，難道不是我所希望的嗎？無奈定力尚未成就，念頭無法自主。或者舊有的學識無法忘懷，或者邪惡的念頭紛紛生起，或者外境因緣相接觸，照顧不周，或者情感思緒紛亂飛揚，無法抑制。不知不覺中，念頭東奔西走，一眨眼就到了千里萬里之外。又或者沾染上一絲一毫的世俗事務，便是五天十天、半個月一個月也擺脫不掉。豈止是間斷而已呢？說起來實在慚愧，想起來實在悲痛。又該用什麼方法來對治呢？』

回答說：『唉！這是天下學佛之人的通病啊！你應當在間斷的時候，如果不痛下決心加以鞭策，那麼專修無間斷的唸佛永遠沒有成就的希望。我聽說古人有三種痛加鞭策的方法，現在再為你獻上。你應當仔細地聽。一是報恩，二是立志，三是求驗。第一是報恩。既然修習凈土法門，就應當想著報恩。佛恩、國恩姑且不論，只說父母養育之恩，難道不是重大的恩情嗎？師長成就你的德行，難道不是重大的恩德嗎？你最初出家的時候，便說要報答重大的恩情。後來行腳參訪，又說要報答重大的恩德。離開家鄉二十三十年，父母師長艱難困苦，你總是不顧。父母年老生病，你也不去探望，等到聽說他們去世……』

【English Translation】 English version: When the Buddha makes a vow, one should be earnest and sincere, without any other distracting thoughts. It should be like facing execution, being in prison, being chased by vengeful enemies, or being threatened by water and fire, single-mindedly seeking help, wishing to escape the cycle of suffering, quickly attain the state of non-birth, widely deliver all sentient beings, so that the Triple Gem (Buddha, Dharma, Sangha) can be promoted and flourish, and vowing to repay the fourfold kindness. Only such a sincere vow will not be wasted. If words and actions do not match, and faith and vows are weak, without a mind of continuous practice, but with frequent interruptions, relying on laziness and hoping for rebirth at the time of death, but because of the obstruction of karmic obstacles, it is feared that it will be difficult to meet good friends, and under the pressure of wind and fire, right mindfulness cannot arise. Why? Because the present is the cause, and the time of death is the result. The cause must be real, and the result will not be false. If the sound is harmonious, the echo will be smooth; if the shape is straight, the shadow will be upright.

Someone asked: 'Isn't continuous practice what I desire? But my samadhi (定力) is not yet accomplished, and my thoughts cannot be controlled. Either old knowledge cannot be forgotten, or evil thoughts arise one after another, or when external conditions come into contact, I don't take good care, or emotions and thoughts fly around and cannot be suppressed. Unconsciously, thoughts run east and west, and in the blink of an eye, they are thousands of miles away. Or, if I get involved in a trace of worldly affairs, I can't get rid of it for five days, ten days, half a month, or a month. It's more than just interruption! It's shameful to say it, and painful to think about it. What method should I use to deal with it?'

The answer is: 'Alas! This is a common problem for Buddhist practitioners all over the world! If you don't make a painful determination to spur yourself on when you are interrupted, then there will never be a time when you can achieve continuous practice. I have heard that the ancients had three methods of painful encouragement, and now I will offer them to you again. You should listen carefully. The first is to repay kindness, the second is to make a firm vow, and the third is to seek verification. The first is to repay kindness. Since you are practicing the Pure Land (凈土) Dharma, you should think about repaying kindness. Let alone the kindness of the Buddha and the country, just the kindness of parents raising you, isn't it a great kindness? The virtue of teachers helping you achieve your virtue, isn't it a great virtue? When you first became a monk, you said you wanted to repay great kindness. Later, when you traveled around, you said you wanted to repay great virtue. You left your hometown for twenty or thirty years, and you didn't care about the hardships of your parents and teachers. You didn't visit your parents when they were old and sick, and when you heard that they had passed away...'

。爾也不歸。如今或在三塗受罪受苦。望爾救他。望爾度他。爾卻唸唸間斷。凈土不成。凈土不成。自救不了。自救不了。如何救他。既不能相救。爾是忘恩負義。大不孝人。經云。不孝之罪當墮地獄。然則一念間斷之心便是地獄業也。又且不蠶而衣。不耕而食。僧房臥具受用現成。爾當勤修凈業。圖報信施之恩。祖師道。此是施主妻子分上減克將來。道眼未明。滴水寸絲也。須牽犁拽耙。償他始得。爾卻唸唸間斷。凈土不成。凈土不成。酬償有分。然則一念間斷之心便是畜生業也。第二決志者。若學專修。志須決定。爾一生參禪。禪既不悟。及乎看教。教又不明。弄到如今。念頭未死。又要說幾句禪。又要說幾句教。又要寫幾個字。又要做幾首詩。情掛兩頭。念分四路。祖師道。毫釐繫念。三塗業因。瞥爾情生。萬劫羈鎖。爾卻志無決定。情念多端。因此多端間斷正念。然則一念間斷之心便是三塗羈鎖業也。又且守護戒根。志不決定。或因身口唸念馳求。教中道。寧以洋銅灌口。不可以破戒之口受人飲食。寧以熱鐵纏身。不可以破戒之身受人衣服。況因諸戒不嚴。邪心妄動。因此妄動。間斷專修。然則一念間斷之心。何止熱鐵洋銅業也。又且斷除憎愛。志不決定。每於虛名浮利自照不破。名利屬我便生貪愛。名利屬

【現代漢語翻譯】現代漢語譯本：你也不去超度他。如今或許他在地獄三塗（地獄、餓鬼、畜生）中受罪受苦。希望你救他，希望你度他。你卻唸唸之間斷，凈土不能成就。凈土不能成就，自己都救不了，自己都救不了，如何救他？既然不能互相救助，你就是忘恩負義，大不孝之人。《經》中說，不孝之罪應當墮入地獄。那麼，一念間斷之心便是地獄之業啊。而且你不養蠶卻有衣穿，不耕田卻有飯吃，僧房臥具都是現成的，你應該勤奮修習凈業，圖報信徒施捨的恩德。祖師說，這些都是施主妻子兒女口中節省下來的。如果道眼未明，即使是一滴水、一寸絲，也須牽牛犁地，償還他們才能了結。你卻唸唸之間斷，凈土不能成就。凈土不能成就，償還的份是少不了的。那麼，一念間斷之心便是畜生之業啊。第二是立定志向。如果學習專修，志向必須堅定。你一生參禪，禪沒有領悟；等到看經學教，教義又不明白。弄到如今，念頭未死，又要說幾句禪，又要說幾句教，又要寫幾個字，又要做幾首詩。心思掛在兩頭，念頭分散在四處。祖師說，稍微有一點牽掛，就是三塗的業因；稍微產生一點情念，就會被束縛萬劫。你卻志向沒有決定，情念太多，因此多種情念間斷了正念。那麼，一念間斷之心便是三塗的束縛之業啊。而且守護戒律的根本，志向不堅定，或者因為身口唸念向外馳求。《教》中說，寧願用滾燙的銅水灌入口中，也不可以用破戒的口去接受別人的飲食；寧願用燒紅的鐵纏繞身體，也不可以用破戒的身體去接受別人的衣服。何況因為各種戒律不嚴謹，邪心妄動，因此妄動，間斷了專修。那麼，一念間斷之心，何止是滾燙的鐵水和銅水之業啊。而且斷除憎恨和愛戀，志向不堅定。總是對虛名浮利看不破，名利屬於自己就產生貪愛，名利屬於

【English Translation】 English version: You also do not help him return. Now perhaps he is suffering in the three evil realms (hell, hungry ghosts, animals). I hope you save him, I hope you deliver him. But you interrupt your thoughts constantly, and the Pure Land cannot be achieved. The Pure Land cannot be achieved, you cannot even save yourself. If you cannot even save yourself, how can you save him? Since you cannot help each other, you are ungrateful and unfilial. The Sutra says, the sin of unfilial piety should cause one to fall into hell. Then, a thought of interruption is the karma of hell. Moreover, you wear clothes without raising silkworms, and eat food without plowing. The monastic dwelling and bedding are readily available. You should diligently cultivate Pure Land karma to repay the kindness of the faithful donors. The Patriarch said, 'This is what the donors' wives and children have saved from their mouths. If the eye of the Dao is not clear, even a drop of water or an inch of silk must be repaid by pulling a plow and dragging a harrow.' But you interrupt your thoughts constantly, and the Pure Land cannot be achieved. If the Pure Land cannot be achieved, you will have a share to repay. Then, a thought of interruption is the karma of an animal. Secondly, one must be determined. If you study exclusive practice, your will must be firm. You have practiced Chan meditation your whole life, but you have not awakened to Chan. When you study the teachings, you do not understand the teachings. You have come to this point, and your thoughts are not dead. You want to say a few words of Chan, you want to say a few words of teaching, you want to write a few words, and you want to write a few poems. Your mind is hung on both ends, and your thoughts are scattered in four directions. The Patriarch said, 'A slight attachment is the cause of karma in the three evil realms; a slight arising of emotion will bind you for countless eons.' But your will is not determined, and your emotions are too many. Therefore, many emotions interrupt your right mindfulness. Then, a thought of interruption is the karma of bondage in the three evil realms. Moreover, guarding the root of precepts, your will is not determined. Perhaps because of body and mouth, you are constantly seeking outward. The Teachings say, 'Rather pour molten copper into your mouth than use a precept-breaking mouth to receive others' food; rather wrap your body with hot iron than use a precept-breaking body to receive others' clothes.' Moreover, because the precepts are not strict, evil thoughts arise and move. Therefore, because of these deluded movements, you interrupt exclusive practice. Then, a thought of interruption is more than just the karma of hot iron and molten copper. Moreover, cutting off hatred and love, your will is not determined. You always fail to see through false fame and fleeting profit. If fame and profit belong to you, you become greedy and loving. If fame and profit belong to

他便生憎妒。古人云。貪名貪利。同趨鬼類。逐愛逐憎。同入火坑。爾卻因此愛憎間斷凈土。然則一念間斷之心便是餓鬼火坑業也。第三求驗者。既學專修。當求靈驗。爾如今發白面皺。死相現前。知道臨終更有幾日。須在目前便要見佛。只如廬山遠法師。一生之中三度蒙佛摩頂。又如懷感法師。稱念佛名便得見佛。又如少康法師。唱佛一聲眾見一佛從口飛出。唱佛十聲則有十佛從口飛出。如貫珠焉。此等靈驗萬萬千千。爾若心無間斷。見佛不難。間斷心生。決不見佛。既不見佛。與佛無緣。既無佛緣。難生凈土。凈土不生。必墮惡道。然則一念間斷之心便是三塗惡道業也。戒之戒之。如上三策。當自痛鞭。使其念不離佛。佛不離念。感應道交現前見佛。既見樂邦之佛。即見十方諸佛。既見十方諸佛。即見自性天真之佛。既見自性天真之佛。即得大用現前。然後推其悲願。廣化一切眾生。此名凈土禪。亦名禪凈土也。然則永明所謂有禪有凈土。猶如帶角虎。現世為人師。來生作佛祖。豈不驗於此哉。勉之勉之。於是禪上人者既喜且驚。矍然久之如有所失。天如老人乃復告之曰。禪與凈土了即俱了。心外無法莫錯會好。上人乃稽顙再拜曰。吾多幸矣。今吾知所歸矣。謝而退。

【現代漢語翻譯】現代漢語譯本他便會產生憎恨和嫉妒。古人說，貪圖名利，與鬼類沒有區別；追逐愛憎，一同墮入火坑。你卻因為這些愛憎之心，間斷了對凈土的嚮往。那麼，一念間斷的心，就是餓鬼和火坑的業因啊！第三種是求靈驗。既然學習專修唸佛法門，就應當求得靈驗。你如今頭髮變白，面容憔悴，死亡的徵兆已經顯現。要知道臨終的日子不多了，必須在眼前就要見到佛。就像廬山的遠法師（慧遠大師），一生之中三次蒙佛摩頂。又如懷感法師，稱念佛名便能得見佛。又如少康法師，唱唸一聲佛號，眾人就看到一尊佛從口中飛出；唱唸十聲佛號，就有十尊佛從口中飛出，如同用繩子貫穿的珠子一樣。這樣的靈驗事例成千上萬。你如果心無間斷，見佛並不困難。間斷心一生起，就決然見不到佛。既然見不到佛，就與佛沒有緣分。既然沒有佛緣，就難以往生凈土。凈土不能往生，必定墮入惡道。那麼，一念間斷的心，就是三塗惡道的業因啊！要警惕啊！要警惕啊！像以上三種對治方法，應當自己狠狠地鞭策自己，使自己的念頭不離開佛，佛也不離開自己的念頭。感應道交，就能在現前見到佛。既然見到了極樂世界的佛，也就見到了十方諸佛。既然見到了十方諸佛，也就見到了自性本具的天真之佛。既然見到了自性本具的天真之佛，就能得到大用現前。然後推及自己的悲心和願力，廣泛地教化一切眾生。這叫做凈土禪，也叫做禪凈土。那麼，永明延壽大師所說的『有禪有凈土，猶如帶角虎，現世為人師，來生作佛祖』，豈不就在這裡應驗嗎？努力啊！努力啊！這時，這位禪上人既高興又驚訝，茫然了很久，好像失去了什麼。天如老人又告訴他說：『禪與凈土，一旦了悟，就全部了悟。心外無法，不要錯誤理解啊！』這位禪上人於是叩頭再拜說：『我真是太幸運了！現在我知道該歸向何處了！』說完，感謝後退下了。

【English Translation】 English version Then he will generate hatred and jealousy. The ancients said, 'Greed for fame and greed for profit are the same as the ghosts; chasing after love and hate is the same as entering the fire pit.' But you, because of these loves and hates, interrupt your aspiration for the Pure Land. Then, a single thought of interruption is the karma of hungry ghosts and the fire pit! Third is seeking verification. Since you are learning the exclusive practice of Buddha-name recitation, you should seek spiritual verification. Now your hair is turning white, your face is wrinkled, and the signs of death are appearing. Know that there are not many days left until your death, and you must see the Buddha right now. Just like Dharma Master Yuan of Mount Lu (Huiyuan), who received the Buddha's touch on his head three times in his life. Also, like Dharma Master Huaigan, who could see the Buddha by reciting the Buddha's name. Also, like Dharma Master Shaokang, who, with one recitation of the Buddha's name, saw a Buddha fly out of his mouth; with ten recitations of the Buddha's name, ten Buddhas flew out of his mouth, like beads strung on a string. Such spiritual verifications are countless. If your mind is without interruption, seeing the Buddha is not difficult. Once an interrupting thought arises, you will definitely not see the Buddha. Since you do not see the Buddha, you have no affinity with the Buddha. Since you have no affinity with the Buddha, it is difficult to be reborn in the Pure Land. If you are not reborn in the Pure Land, you will surely fall into the evil realms. Then, a single thought of interruption is the karma of the three evil paths! Be vigilant! Be vigilant! Like the above three countermeasures, you should whip yourself severely, so that your thought does not leave the Buddha, and the Buddha does not leave your thought. When the response and the path intermingle, you will see the Buddha in the present. Once you see the Buddha of the Land of Bliss, you will see the Buddhas of the ten directions. Once you see the Buddhas of the ten directions, you will see the Buddha of your own inherent true nature. Once you see the Buddha of your own inherent true nature, you will attain the manifestation of great function. Then, extend your compassion and vows to widely transform all sentient beings. This is called Pure Land Chan, also called Chan Pure Land. Then, what Yongming Yanshou said, 'Having Chan and having Pure Land is like a tiger with horns; in this life, one is a teacher of people; in the next life, one will become a Buddha ancestor,' is it not verified here? Strive! Strive! At this time, the Chan monk was both happy and surprised, and remained blank for a long time, as if he had lost something. The old man Tianru then told him again: 'Chan and Pure Land, once understood, are all understood. There is no Dharma outside the mind; do not misunderstand!' The Chan monk then prostrated and bowed again, saying, 'I am so fortunate! Now I know where to return!' After thanking him, he withdrew.