T47n1973_廬山蓮宗寶鑑
大正藏第 47 冊 No. 1973 廬山蓮宗寶鑑
No. 1973
蓮宗寶鑑序
禪凈二門分袒各幟幾同敵國矣。慈覺賾禪師有營田開庫之喻。各隨所好皆得如心。此亦方便和會之談耳。二物可會若本非二和會奚為。夫禪有如來禪祖師禪。祖師禪且置。佛語禪那華言靜慮。所謂八禪八定也。唸佛三昧曰一心不亂。都攝六根。凈念相繼非靜定耶且唸佛與唱佛不同。唱者口也。念者憶也。母憶子子憶母口乎心乎。所念之佛栴檀耶。閻浮檀金耶。毗首羯磨所作耶。應身耶。報身耶。法身耶。過去佛耶。現未佛耶。凈土在西方耶。舉足下足即道場耶。觀經金口所宣。而曰是心作佛是心是佛。故觀心即觀佛也。觀佛即唸佛也。極而言之念本無念佛亦無佛。能念空所念亦空。如來禪即祖師禪也。故大勢至唸佛無生。觀世音反聞自性。二菩薩似各一圓通。而同在安養左右彌陀。接引東土明乎。即凈即禪眾聖一揆。而後來釋子分張門戶。譬之祖宗房屋原只一間。而子孫于中墻壁夾斷。插籬種棘不相往來。其為執迷顛倒極矣。或難言三聖接引。則凈土在西方明矣。得無與自性惟心之旨相矛盾乎。余曰。彌陀者。眾生之彌陀也。眾生者。彌陀之眾生也。極樂者。彌陀之惟心也。惟心者。眾生之極樂也。故
【現代漢語翻譯】 現代漢語譯本 《蓮宗寶鑑序》 禪宗和凈土宗兩門，各自樹立旗幟，幾乎如同敵對的國家。慈覺賾禪師曾用營田開庫來比喻，意思是各自隨自己的喜好，都能得到滿足。這也不過是方便調和的說法罷了。如果兩者可以調和，若本來就不是二，又何必調和呢？ 禪有如來禪和祖師禪。祖師禪暫且不論。佛語『禪那』，漢譯為『靜慮』，就是指八禪八定。唸佛三昧叫做『一心不亂，都攝六根』。凈念相繼，難道不是靜定嗎？而且唸佛與唱佛不同。唱是用口，念是用心憶念。如同母親憶念兒子，兒子憶念母親，是用口還是用心呢？所念的佛是栴檀木雕成的嗎？是閻浮檀金鑄造的嗎？是毗首羯磨天神所造的嗎？是應身佛嗎？是報身佛嗎？是法身佛嗎？是過去佛嗎？是現在佛還是未來佛呢？凈土在西方嗎？是舉足下足都是道場嗎？ 《觀經》中佛親口宣說：『是心作佛，是心是佛。』所以觀心就是觀佛，觀佛就是念佛。說到底，念本無念，佛亦無佛。能唸的空，所念的也空。如來禪就是祖師禪。所以大勢至菩薩唸佛達到無生境界，觀世音菩薩反聞自性。這兩位菩薩看似各有各的圓通法門，但都同在阿彌陀佛（Amitabha）左右，接引東土眾生，這說明什麼呢？ 即凈土即是禪，眾聖都是一個鼻孔出氣。而後來的佛門弟子卻分立門戶，就像祖先的房屋本來只有一間，子孫在中間用墻壁隔斷，插上籬笆，種上荊棘，互不往來，這種執迷顛倒真是到了極點。 或許有人會質疑說，三聖（指阿彌陀佛、觀世音菩薩、大勢至菩薩）接引眾生，那麼凈土顯然就在西方，這難道不與自性唯心的宗旨相矛盾嗎？ 我回答說：阿彌陀佛是眾生的阿彌陀佛，眾生是阿彌陀佛的眾生，極樂世界是阿彌陀佛的唯心所現，唯心是眾生的極樂世界。所以...
【English Translation】 English version Preface to the Precious Mirror of the Lotus School The Chan and Pure Land schools have each raised their own banners, almost like opposing countries. The Chan master Cijue Ze once used the analogy of managing fields and opening granaries, meaning that everyone can have their wishes fulfilled according to their preferences. This is just a convenient and harmonizing way of speaking. If the two can be harmonized, why harmonize if they were not originally two? Chan has Tathagata Chan and Patriarchal Chan. Let's set aside Patriarchal Chan for now. The Buddhist term 'Dhyana' (禪那), translated into Chinese as 'Quiet Contemplation' (靜慮), refers to the Eight Dhyanas and Eight Samadhis. The Samadhi of Buddha Recitation is called 'Single-mindedness, Gathering the Six Senses.' Is continuous pure mindfulness not quiet contemplation? Moreover, reciting the Buddha is different from chanting the Buddha. Chanting is with the mouth, while reciting is with the mind. Like a mother remembering her son, or a son remembering his mother, is it with the mouth or with the mind? Is the Buddha being recited made of sandalwood? Is it cast in Jāmbū River gold? Is it made by the celestial craftsman Vishvakarman (毗首羯磨)? Is it the Nirmāṇakāya (應身) Buddha? Is it the Sambhogakāya (報身) Buddha? Is it the Dharmakāya (法身) Buddha? Is it the Buddha of the past? Is it the Buddha of the present or future? Is the Pure Land in the West? Is every step taken a Bodhimaṇḍa (道場)? In the Contemplation Sutra (觀經), the Buddha himself proclaimed: 'It is the mind that makes the Buddha, it is the mind that is the Buddha.' Therefore, contemplating the mind is contemplating the Buddha, and contemplating the Buddha is reciting the Buddha. Ultimately, recitation is without recitation, and the Buddha is without Buddha. The one who recites is empty, and what is recited is also empty. Tathagata Chan is Patriarchal Chan. Therefore, Mahāsthāmaprāpta (大勢至) Bodhisattva's Buddha recitation reaches the state of non-origination, and Avalokiteśvara (觀世音) Bodhisattva hears back to his own nature. These two Bodhisattvas seem to each have their own perfect and unobstructed methods, but they are both on the left and right of Amitabha (阿彌陀佛), receiving and guiding sentient beings of the Eastern Land. What does this illustrate? That is, Pure Land is Chan, and all sages are of one accord. But later Buddhist disciples established separate schools, like an ancestral house that was originally just one room, but the descendants divided it with walls, planted fences, and grew thorns, not interacting with each other. This clinging to delusion and reversal is extreme. Perhaps someone might question, saying that the Three Saints (referring to Amitabha Buddha, Avalokiteśvara Bodhisattva, and Mahāsthāmaprāpta Bodhisattva) receive and guide sentient beings, then the Pure Land is clearly in the West. Does this not contradict the principle of 'Mind-Only' (惟心)? I reply: Amitabha is the Amitabha of sentient beings, and sentient beings are the sentient beings of Amitabha. The Land of Ultimate Bliss (極樂) is the Mind-Only manifestation of Amitabha, and Mind-Only is the Land of Ultimate Bliss of sentient beings. Therefore...
識自性惟心之旨。謂西方有彌陀。可謂東土皆彌陀。亦可謂法報身是佛。可謂丈六劣應身。與毗首羯磨所作是佛。亦可謂念過去佛。可謂念現來一切佛亦可。而又何禪凈之分別為耶。蓮宗寶鑑一書乃廬山優曇和尚所集。標真正訛尋香討根。實凈土之指南也。因屬楞嚴白法師。刻而傳之而僭為之引。
紫柏弟子錢士升書于放下庵之更雨堂
廬山東林禪寺蓮宗善法祖堂勸修凈業
(臣)僧(普度)謹自編集
蓮宗寶鑑一部。發明佛祖唸佛三昧。已蒙諸尊宿善知識題跋印證。來詣大都。禮拜罽賓國公班的。答師父主盟佛法得奉法旨教。般若室利長老賢耶那室利闊羅羅司丞。于至大元年十月十一日至隆福宮今上皇帝潛龍時分月。海怯薛第一日。親捧蓮宗寶鑑。啟奉令旨教刊板印行者。敬此即于大都明理不花丞相施到無量壽法王寺內。鏤板已遂畢工所集洪因端為祝延皇帝聖壽萬安皇太后皇后齊年太子諸王千秋文武官僚高增祿位。皇圖永固。佛日光輝。凡曰見聞同成佛道。
皇慶壬子正月圓日優曇(普度)謹識
按經中說。西方世界國名極樂。其土有佛號阿彌陀。巍巍蕩蕩超太古皇。不令不申自然而化。瓊池金地不染一塵。樹林水鳥皆演苦空。佛願力故攝彼群情。一念相應即登金臺。雖下下
【現代漢語翻譯】 現代漢語譯本：領悟自性的關鍵在於理解『惟心』（唯有心識）的宗旨。如果說西方有阿彌陀佛（Amitabha，西方極樂世界的佛），那麼可以說東土（指中國）處處都是阿彌陀佛。也可以說，法身（Dharmakaya，佛的法性身）、報身（Sambhogakaya，佛的報應身）都是佛，也可以說，丈六金身（佛像的一種常見尺寸）這種低劣的應化身（Nirmanakaya，佛的化身）是佛，甚至工匠毗首羯磨（Vishvakarman，印度教的工匠神）所造的佛像也是佛。可以說唸誦過去的佛，也可以說唸誦現在和未來的一切佛。既然如此，又何必區分禪宗和凈土宗呢？《蓮宗寶鑑》一書是廬山優曇和尚所編集，旨在辨別真偽，尋根究底，實在是凈土宗的指南。因此，我委託楞嚴白法師將其刻印流傳，並冒昧地寫了這篇序言。
紫柏的弟子錢士升書于放下庵的更雨堂
廬山東林禪寺蓮宗善法祖堂勸修凈業
(臣)僧人(普度)恭敬地自編集
《蓮宗寶鑑》一部。闡明佛祖唸佛三昧（Samadhi，一種冥想狀態）。已經得到各位尊宿（指有德行的僧人）善知識（Kalyanamitra，指善友）的題跋印證。來到大都（元朝的首都，今北京）。禮拜罽賓國公班的。回覆師父主持佛法，得到法旨教導。般若室利長老賢耶那室利闊羅羅司丞。在至大元年十月十一日，到隆福宮，當時今上皇帝（指元仁宗）還是潛龍（指未登基的皇子）的時候。海怯薛（指皇帝的侍衛）第一日。親自捧著《蓮宗寶鑑》。啟奏奉令旨教，刊板印行。恭敬地在大都明理不花丞相施捨的無量壽法王寺內，雕版已經完成。所集洪因（指廣大的功德）是爲了祝願皇帝聖壽萬安，皇太后皇后齊年，太子諸王千秋，文武官僚高增祿位，皇圖永固，佛日光輝。凡是見到或聽到的，都能一同成就佛道。
皇慶壬子正月圓日優曇(普度)謹識
按照經中的說法，西方世界有個國家叫做極樂（Sukhavati，阿彌陀佛的凈土）。那個地方有佛，號為阿彌陀（Amitabha）。巍峨浩蕩，超越太古的帝皇。不用命令，不用申報，自然而化育。瓊池金地，不染一絲塵埃。樹林水鳥，都在演說苦空（Dukkha，苦；Sunyata，空）。因為佛的願力，攝受那些眾生的心。一念相應，就能登上金臺。即使是下下品
【English Translation】 English version: Understanding the essence of self-nature lies in grasping the principle of 『Mind-Only』 (Vijnaptimatrata). If it is said that Amitabha (Buddha of Infinite Light, residing in the Western Pure Land) exists in the West, then it can be said that Amitabha is everywhere in the Eastern Land (referring to China). It can also be said that the Dharmakaya (the Body of Dharma, the ultimate nature of the Buddha), the Sambhogakaya (the Body of Bliss, the rewarded body of the Buddha), are all Buddhas. It can also be said that the inferior Nirmāṇakāya (the Body of Transformation, the manifested body of the Buddha) of sixteen feet tall is a Buddha, and even the Buddha image made by the craftsman Vishvakarman (the divine architect in Hinduism) is a Buddha. It can be said that reciting the Buddhas of the past is the same as reciting all the Buddhas of the present and future. If this is the case, then what is the need to distinguish between the Chan (Zen) and Pure Land schools? The book 『Precious Mirror of the Lotus School』 was compiled by the monk Youtan of Mount Lu, aiming to distinguish the true from the false, to seek the root and investigate the source. It is truly a guide for the Pure Land school. Therefore, I entrusted the Dharma Master Bai of Shurangama to have it printed and circulated, and presumptuously wrote this preface.
Written by Qian Shisheng, a disciple of Zibo, at the Gengyu Hall of Fangxia Hermitage.
The Ancestral Hall of Good Dharma of the Lotus School at Donglin Temple in Mount Lu encourages the cultivation of Pure Land practices.
(Your subject) Monk (Pudu) respectfully compiled this
『Precious Mirror of the Lotus School.』 It elucidates the Buddha's Samadhi (a state of meditative consciousness) of Buddha-Recitation. It has already received endorsements and certifications from various venerable elders (respected monks) and Kalyanamitras (spiritual friends). Arriving at Dadu (the capital of the Yuan Dynasty, present-day Beijing). Paying respects to Prince Bandi of Kashmir. Responding to the master's advocacy of the Buddha-dharma, receiving the Dharma decree. Elder Prajnasri Jñanasri Khorolosi. On the eleventh day of the tenth month of the Zhida year, arriving at Longfu Palace, when the current Emperor (Emperor Renzong of Yuan) was still a hidden dragon (referring to a prince before ascending the throne). On the first day of the Imperial Guard. Personally holding the 『Precious Mirror of the Lotus School.』 Presenting it to receive the imperial decree to have it engraved and printed. Respectfully, at the Wuliangshou Fawang Temple donated by Prime Minister Minglibuhua in Dadu, the engraving has been completed. The accumulated great merit (vast merits) is to wish the Emperor a long and peaceful life, the Empress Dowager and Empress a long life, the Crown Prince and princes a thousand autumns, civil and military officials increased ranks and salaries, the imperial reign forever stable, and the Buddha's light shining brightly. May all who see or hear this together attain Buddhahood.
Respectfully recorded by Youtan (Pudu) on the full moon day of the first month of the Renzi year of Huangqing.
According to the scriptures, in the Western world, there is a country called Sukhavati (the Pure Land of Amitabha). In that land, there is a Buddha named Amitabha (Buddha of Infinite Light). Majestic and vast, surpassing the emperors of ancient times. Without commands, without reports, it naturally transforms and nurtures. Jade ponds and golden grounds, not stained by a single speck of dust. The forests and water birds all proclaim suffering and emptiness (Dukkha, suffering; Sunyata, emptiness). Because of the Buddha's vows, it gathers the minds of those beings. With one thought in accord, one can ascend to the golden platform. Even the lowest of the low
品亦胎華蓮。雁門尊者社結勝流策勛凈業。是以唸佛之道唱行於世。迨今千年謂之蓮宗也。去古已遠法流成弊。邪道混淆微旨曖昧。由是優曇和尚乘宿願力。痛嗟正宗奮真實心探尋要旨。編次本末剖分偽真。定為十門名曰寶鑑。赍赴大都。咨扣罽賓班的。答灌頂國師證。無叢脞契合佛經。乃為聞奏欽遇皇上金輪皇帝。聖通佛慧道合天心。至照無私獎稱曰善教。刊板印行載上書。乞復教上可之。頒降聖旨遍行各省。洗佛日重光于聖世。起祖風載振于虎溪。策精進而勿荒。發闡提而必信悟。覺花開於心地。顯佛性存於本源。咸知極樂之歸。悉稟無為之化。明教上仁宗正宗論息闢佛之議。于當時優曇獻皇上寶鑑編復白蓮之教。於今日雖年代相遠。蓋事實相符其名同芳而不萎。其功並垂而不朽矣。
延祐甲寅住大仰山。大圓佛鑒禪師傳法沙門希陵拜手。
夫心性役乎塵勞煩惱。而不為塵勞煩惱之所汩汲。如蓮生淤泥。而不因淤泥染污其質故。直指之為蓮也。心性通乎三乘諸法。而不為三乘諸法之所凌奪。由宗分支派而不因支派忘失其本。故唸佛之為宗也。心性虛空含育萬有。譬海中四珠出無盡藏。故標之為寶也。心性明凈照了色象。喻一鏡當臺能辨妍丑。故名之爲鑑也。優曇和尚。浙之丹陽蔣氏。家世事佛。積善
【現代漢語翻譯】 現代漢語譯本 品亦如胎中蓮花般純潔。雁門尊者（指雁門地區的受人尊敬的僧人）結社，聚集眾多傑出之士，共同致力於清凈的修行事業。因此，唸佛法門得以在世間廣泛傳播，至今已歷千年，被稱為蓮宗。然而，年代久遠，佛法流傳中難免出現偏差，邪道混淆，真正的教義變得模糊不清。因此，優曇和尚（指優曇法師）憑藉宿世的願力，深感正宗衰微，於是以真誠之心探尋唸佛法門的要旨，編纂完成的書，詳細區分了本源和流末，辨別真偽，並將其分為十門，命名為《寶鑑》。他攜帶此書前往大都（指元朝的首都，今北京），請教罽賓班的（指來自罽賓地區的僧人），並得到灌頂國師（指受到皇帝冊封的地位崇高的僧人）的認可，證明此書內容精當，與佛經完全契合。於是，他上奏朝廷，受到金輪皇帝（指元朝皇帝，因其被認為是轉輪聖王的化身）的欽佩。皇帝聖明通達佛法，其道與天道相合，至公無私，讚揚此書為『善教』，並下令刊印發行，載入史冊。優曇和尚還請求恢復白蓮教的地位，得到了皇帝的批準，頒佈聖旨，在全國各省推行。這使得佛法如日中天般再次照耀于聖明的時代，祖師的遺風得以在虎溪（指慧遠大師在廬山虎溪弘法的典故）再次振興。希望修行者精進不懈，不要荒廢，即使是斷善根的闡提（指不相信佛法的人）也能因此而生起信心，最終覺悟。愿覺悟之花在人們的心田中綻放，佛性顯現在本源之中。使人們都知道迴歸極樂凈土的道路，都能接受無為的教化。明教上仁宗（指元仁宗）曾根據正宗理論平息了對佛教的誹謗。當年優曇和尚向皇帝獻上《寶鑑》，整理恢復白蓮教的教義。今日看來，雖然年代相隔遙遠，但事實完全相符，其美名如同蓮花般永不凋謝，其功德如同山河般永垂不朽。 延祐甲寅年（公元1314年），住在大仰山的，大圓佛鑒禪師的傳法弟子沙門希陵恭敬拜書。 心性雖然受到塵勞煩惱的役使，但卻不會被塵勞煩惱所污染，就像蓮花生長在污泥之中，卻不會因為污泥而沾染其純潔的品質。因此，直接指明心性為『蓮』。心性通達三乘（指聲聞乘、緣覺乘、菩薩乘）諸法，卻不會被三乘諸法所束縛。就像宗派雖然分出許多支派，卻不會因為支派而忘記其根本。因此，稱念佛法門為『宗』。心性虛空而能含育萬有，就像大海中涌出四顆寶珠，蘊藏著無盡的寶藏。因此，稱之為『寶』。心性明凈，能夠照見一切色相，就像一面明鏡懸掛在高臺上，能夠分辨美醜。因此，稱之為『鑒』。優曇和尚（指優曇法師），是浙江丹陽蔣氏人，世代信奉佛教，積累善行。
【English Translation】 English version The quality is like a lotus flower in the womb, pure and undefiled. Venerable Yanmen (referring to respected monks in the Yanmen area) formed a society, gathering outstanding individuals to dedicate themselves to pure cultivation. Therefore, the practice of reciting the Buddha's name spread widely in the world and has continued for a thousand years, known as the Lotus School. However, as time passed, deviations inevitably arose in the transmission of the Dharma, with heretical paths causing confusion and the true teachings becoming obscure. Therefore, the Venerable Yutan (referring to Dharma Master Yutan), relying on the power of past vows, deeply lamented the decline of the orthodox tradition. With a sincere heart, he sought the essential principles of the Pure Land practice, compiled a book detailing the origins and developments, distinguishing between the true and the false, and dividing it into ten sections, naming it 'The Precious Mirror'. He took this book to Dadu (referring to the capital of the Yuan Dynasty, present-day Beijing), consulted with the Kashmirese Bandi (referring to monks from the Kashmir region), and received the approval of the Initiation National Teacher (referring to a highly respected monk conferred by the emperor), proving that the book's content was accurate and fully consistent with the Buddhist scriptures. Thereupon, he presented it to the court and was admired by the Golden Wheel Emperor (referring to the Yuan Dynasty emperor, believed to be an incarnation of the Chakravartin). The emperor, wise and understanding of the Buddha's teachings, whose way aligned with the way of Heaven, impartial and selfless, praised the book as 'Good Teaching' and ordered it to be printed and distributed, recorded in the historical records. Venerable Yutan also requested the restoration of the White Lotus School's status, which was approved by the emperor, who issued an imperial decree to promote it in all provinces. This caused the light of Buddhism to shine brightly again in the enlightened era, and the legacy of the patriarchs was revived in Tiger Creek (referring to the story of Master Huiyuan propagating the Dharma at Tiger Creek on Mount Lu). It is hoped that practitioners will be diligent and not neglect their practice, and that even those who have severed their roots of goodness, the icchantikas (referring to those who do not believe in Buddhism), will be able to generate faith and ultimately awaken. May the flowers of enlightenment bloom in people's hearts, and may the Buddha-nature manifest in its original source. May people know the path to return to the Pure Land of Ultimate Bliss, and may they all receive the teachings of non-action. Emperor Renzong of the Ming Dynasty, based on orthodox theories, quelled the slander against Buddhism. In the past, Venerable Yutan presented 'The Precious Mirror' to the emperor, organizing and restoring the teachings of the White Lotus School. Today, although the eras are far apart, the facts are completely consistent, its reputation is like a lotus flower that never fades, and its merits are like mountains and rivers that endure forever. In the year of Jiayin of the Yanyou era (1314 AD), Xiling, a Shramana and Dharma heir of the Chan Master Dayuan Fojian, residing at Mount Dayang, respectfully wrote this. Although the mind-nature is subjected to the service of worldly defilements and afflictions, it is not polluted by them, just as a lotus flower grows in the mud but is not tainted by its impure quality. Therefore, it is directly pointed out as 'Lotus'. The mind-nature is connected to the Three Vehicles (referring to the Sravaka Vehicle, Pratyekabuddha Vehicle, and Bodhisattva Vehicle) and all Dharmas, but is not bound by them. Just as a sect branches out into many sub-sects, but does not forget its root because of the branches. Therefore, the practice of reciting the Buddha's name is called 'School'. The mind-nature is empty and contains all things, like four jewels emerging from the sea, containing endless treasures. Therefore, it is labeled as 'Precious'. The mind-nature is clear and bright, able to illuminate all forms, like a bright mirror hanging on a high platform, able to distinguish between beauty and ugliness. Therefore, it is called 'Mirror'. Venerable Yutan (referring to Dharma Master Yutan) was a native of the Jiang family of Danyang, Zhejiang, who had been devout Buddhists for generations, accumulating good deeds.
生而敏銳。弱冠則厭俗緣投簪䉜發。初參龍華寶山慧禪師。一見器之。誡其歷叩諸老之門。琢磨淘汰達心凈土見性彌陀。深惜祖道湮微。述集唸佛警要。目之曰蓮宗寶鑑。言言破惑井井有條。天童東巖圓應日禪師。見而證之曰。善哉善哉。如是如是。繼之京都開法於法王禪寺。道合灌頂國師捧寶鑑而上奏。金輪興正宗而下頒玉旨。忘軀為法異世龜鑑。開導人天續佛慧命。實僧中寶正本齊末。統眾歸宗不捨悲願。融真混俗示火中蓮。振復東林遠公祖師。已墜之風于千古之下。所謂廬山蓮宗寶鑑者豈徒言哉。宿師名德公大人跋贊品題備于卷末。后之修凈業者披閱是集。洞明佛祖旨趣。弘揚斯道。垂之無窮。其功詎可比量也耶。延祐改元甲寅孟夏前婺之明智。崇勝禪寺比丘。大中德合再拜為之敘云。
廬山蓮宗寶鑑敘
夫真法界性。生佛平等而無異無同。妙覺明心染凈混融而非一非二。然則塵塵凈土。他方此界皆為極樂之邦。唸唸彌陀蠢動含靈儘是法身之佛。蓋為情生智隔想變體殊心。隨生住異滅之變遷。境有坑坎堆阜之高下。所以凈剎穢方苦樂有異。眾生諸佛凡聖不同。是致六趣茫茫匍匐九居之內。四生浩浩升沈三界之中。從迷入迷由苦入苦。動經塵劫無解脫期。故我佛開方便門。教以唸佛三昧。指有凈土為
歸向焉。所謂唸佛三昧者。梵語佛陀。此云覺者。自覺覺他覺行圓滿。故名曰佛。如睡夢覺如蓮花開。為令有情返照回光。凈念相繼久久純熟。惑盡障除一念不生。前後際斷悟此覺性。內無能念之心。外無所念之境。能所兩忘生佛無二。故曰唸佛。梵語三昧。此云正定。謂思專想寂神智明妙也。經云。若唸佛者。當知此人則是人中芬陀利華。東晉遠公祖師。因聽彌天法師講般若經。豁然大悟。入于無量甚深三昧。游止廬山與高僧朝士結緣修行。故云諸教三昧其名甚眾。功高易進唸佛為先。因以白蓮名其社焉。師乃著唸佛三昧敘。蓋發揚此理也。天臺智者判教。謂觀無量壽經為大乘終實之教。以三觀澄心者。蓋顯唸佛之旨也。法照尊者禮文殊而求指蓋指此法也。省常禪師結凈行緣。宰相名卿歸向同修者。蓋此道也。長蘆賾禪師結蓮花勝會。感普賢普慧二菩薩入會。蓋證明此道也。慈照宗主以本願力。示現世間發廣度心。引權就實隨機化導。蓋欲令利根鈍根俱悟此道也。集白蓮懺開四土圖。以信行愿為資糧。以戒定慧為樞要。蓋立此唸佛正宗也。宋高宗御書蓮社二字。蓋崇此法門也。欽惟大元普天一統。諸國來朝人心樂善。廬山東林禪寺東巖圓應日禪師。欽奉聖旨。住持道場修營梵宇。集諸賢傳乃追古而整宗綱。架大法橋
【現代漢語翻譯】 現代漢語譯本：歸向它。所謂的唸佛三昧（Samadhi of Buddha Recitation）是指，梵語『佛陀』（Buddha），這裡譯為『覺者』，意思是自覺、覺他、覺行圓滿，所以稱為佛。如同從睡夢中醒來，如同蓮花開放。爲了讓有情眾生反觀自照，迴歸本性，使清凈的念頭相續不斷，長久純熟，斷盡迷惑，消除業障，一念不生。前後念頭斷絕，領悟這個覺悟的本性。內心沒有能唸的心，外在沒有所念的境界。能念和所念兩方面都忘卻，眾生和佛沒有分別。所以叫做唸佛。梵語『三昧』（Samadhi），這裡譯為『正定』，是指思想專一，心神寂靜，智慧光明玄妙。經書上說：『如果有人唸佛，應當知道這個人就是人中的芬陀利花（Pundarika，白蓮花）。』東晉時代的遠公祖師，因為聽彌天法師講解《般若經》（Prajna Sutra），豁然大悟，進入無量甚深的三昧。在廬山遊歷居住，與高僧和朝廷官員結緣修行。所以說各種教派的三昧，名稱非常多，但功效高且容易進步的，以唸佛為先。因此用白蓮來命名他的社團。遠公祖師於是撰寫《唸佛三昧敘》，大概是爲了發揚這個道理。天臺智者大師判教，認為《觀無量壽經》（Amitayurdhyana Sutra）是大乘終極真實的教義。用三觀來澄凈內心，大概是爲了彰顯唸佛的宗旨。法照尊者禮拜文殊菩薩（Manjusri）而請求指點，大概是指點這個法門。省常禪師結凈行緣，宰相名臣歸向一同修行，大概是這個道。長蘆賾禪師結蓮花勝會，感得普賢菩薩（Samantabhadra）和普慧菩薩（Samantamati）入會，大概是證明這個道。慈照宗主以本願力，示現在世間，發廣大度化之心，引導權巧方便迴歸真實，隨機應化引導，大概是想讓利根和鈍根的人都能領悟這個道。編輯《白蓮懺》、開《四土圖》，以信、行、愿為資糧，以戒、定、慧為樞要，大概是建立這個唸佛正宗。宋高宗御筆書寫『蓮社』二字，大概是尊崇這個法門。恭敬地認為大元普天統一，各國來朝，人心樂於行善。廬山東林禪寺東巖圓應日禪師，欽佩地奉聖旨，住持道場，修繕寺廟，集合各位賢士傳揚，乃是追溯古人而整頓宗綱，架設大法橋樑。
【English Translation】 English version: Returning to it. The so-called 'Samadhi of Buddha Recitation' refers to, in Sanskrit, 'Buddha' (Buddha), which is translated here as 'the Awakened One,' meaning self-awakening, awakening others, and the perfection of awakening and practice, hence called Buddha. It is like awakening from a dream, like a lotus flower blooming. To enable sentient beings to reflect inward and return to their original nature, making pure thoughts continuous, long-lasting, and pure, cutting off delusions, eliminating karmic obstacles, and not giving rise to a single thought. The preceding and subsequent thoughts are severed, realizing this awakened nature. There is no mind capable of reciting within, and no realm to be recited outside. Both the capable and the recited are forgotten, and sentient beings and the Buddha are not different. Therefore, it is called Buddha Recitation. In Sanskrit, 'Samadhi' (Samadhi), is translated here as 'Right Concentration,' which refers to focused thought, tranquil mind, and bright and subtle wisdom. The scriptures say: 'If someone recites the Buddha's name, know that this person is a Pundarika (Pundarika, white lotus) flower among people.' The Patriarch Yuan Gong of the Eastern Jin Dynasty, upon hearing Dharma Master Mitian explain the Prajna Sutra (Prajna Sutra), had a sudden enlightenment and entered immeasurable and profound Samadhi. He traveled and resided in Mount Lu, forming connections with eminent monks and court officials to cultivate. Therefore, it is said that the Samadhis of various schools are numerous, but the one with high efficacy and easy progress is Buddha Recitation. Hence, he named his society after the white lotus. Thereupon, Patriarch Yuan Gong wrote 'Preface to the Samadhi of Buddha Recitation,' probably to promote this principle. The Great Master Zhiyi of the Tiantai school judged the teachings, considering the Amitayurdhyana Sutra (Amitayurdhyana Sutra) to be the ultimate and true teaching of the Mahayana. Using the Three Contemplations to purify the mind is probably to manifest the essence of Buddha Recitation. Venerable Fazhao bowed to Manjusri Bodhisattva (Manjusri) and requested guidance, probably pointing to this Dharma method. Chan Master Shengchang formed the Pure Practice Society, with prime ministers and high officials returning to cultivate together, probably this is the path. Chan Master Changlu Ze formed the Lotus Victorious Assembly, feeling the presence of Samantabhadra Bodhisattva (Samantabhadra) and Samantamati Bodhisattva (Samantamati) joining the assembly, probably proving this path. Abbot Cizhao, with the power of his original vows, manifested in the world, generating a vast heart of deliverance, guiding expedient means back to reality, adapting to the occasion to transform and guide, probably wanting to enable both those with sharp and dull faculties to realize this path. He compiled the 'White Lotus Repentance,' opened the 'Four Lands Chart,' using faith, practice, and vows as resources, and precepts, concentration, and wisdom as the key, probably establishing this orthodox school of Buddha Recitation. Emperor Gaozong of the Song Dynasty personally wrote the two characters 'Lotus Society,' probably honoring this Dharma gate. Respectfully believing that the Great Yuan unified the whole world, with various countries coming to court, people's hearts are happy to do good. Chan Master Yuanying Ri of Dongyan, Donglin Temple, Mount Lu, respectfully obeyed the imperial decree, presided over the monastery, repaired the temples, and gathered various virtuous people to propagate, thus tracing back to the ancients and rectifying the lineage, building a great Dharma bridge.
名宗遠。而開祖道一十八載。提唱宗乘之外。常以唸佛三昧開導人天。至元壬辰秋赴慶元路育王山廣利禪寺。請而遜席于開先。悅堂訚禪師相繼住持。元貞元年正月述明居士燕覺道破衣和尚。欽奉聖旨賜。白蓮宗善法堂護持教法。元貞二年正月又欽奉聖旨。賜通慧大師白蓮宗。主仍賜金襕袈裟于大德五年十月。欽奉聖朝。頒降御香金幡到寺。自晉至今僅乎千載感斯恩耀遐方異域。若賢若愚皆從化焉。悉以齊心念佛。仰祝皇帝聖壽萬安。天下太平法輪常轉。熙熙然舜日堯風。即此世界為極樂世界也。普度濫叨釋裔無補教門。嘗見稱蓮宗者。未諳唸佛旨趣棄本逐末。著相修行凈業正因。逮將沉沒皆是懷寶迷邦背真向偽。從其事者紛如牛毛。具正見者鮮若麟角。致令上慢之徒輕忽吾佛之道。悲夫去古時遙法久成弊。正道湮微邪法增熾。人多錯解蹉入邪途。不思凈土一門乃出輪迴之捷徑。其直如弦其朗如日。奧旨在於經懺之間。不遇明師啟迪。猶若群盲摸象各說異端。從冥入冥永纏邪見可痛惜哉。矧今恭遇佛心天子正法治世。乃君臣慶會之時政。佛法流通之際。得不以祖師唸佛三昧。開示人天用作將來眼目。俾同悟入佛知見哉。予乃翹心凈土。探賾先宗。編集要言目曰寶鑑。照明真偽。凡一十篇。其首曰唸佛正因。謂入室必由
【現代漢語翻譯】 名宗遠（法號）。開創祖庭已有十八年。在提倡宗門教義之外，常常以唸佛三昧（通過唸佛達到的一種禪定狀態）開導世人和天人。至元壬辰年秋天，前往慶元路育王山廣利禪寺。應邀將住持之位讓給開先悅堂訚禪師。元貞元年正月，燕覺道破衣和尚（法號）受到明居士的推崇，欽奉聖旨，賜予白蓮宗善法堂以護持教法。元貞二年正月，又欽奉聖旨，賜予通慧大師白蓮宗的稱號。大德五年十月，朝廷再次賜予金襕袈裟。欽奉聖朝頒降的御香金幡到達寺廟。自晉朝至今近千年，感念皇恩照耀遠方異域，無論是賢明還是愚笨的人都受到教化，都齊心念佛，祈禱皇帝聖壽萬安，天下太平，法輪常轉，呈現出一片舜帝堯帝時代的太平景象，將此世界變為極樂世界。我普度濫叨作為釋迦牟尼佛的後裔，對佛教教義沒有什麼貢獻。我曾經看到那些自稱蓮宗的人，不瞭解唸佛的真正意義，捨本逐末，執著于表象修行，這並非凈業的正因。最終將要沉淪，都是懷抱寶藏卻迷失了方向，背離真實而追求虛假。追隨他們的人多如牛毛，具有正確見解的人卻像麒麟角一樣稀少。導致那些自以為是的人輕視佛陀的教義。可悲啊，離古代太遠，佛法流傳太久就產生了弊端。正道隱沒衰微，邪法日益猖獗。人們大多錯誤地理解，走入邪路。不思考凈土法門是脫離輪迴的捷徑，它像弓弦一樣筆直，像太陽一樣明亮。其中的奧妙在於誦經和懺悔之間。如果沒有遇到明師的啟迪，就像一群盲人摸象，各自說著不同的片面之詞。從黑暗進入黑暗，永遠被邪見纏繞，真是可悲可嘆。更何況現在躬逢佛心天子以正法治理天下，這是君臣歡慶的時代，是佛法流通的時期。怎能不以祖師唸佛三昧來開示世人和天人，用作他們未來的眼目，使他們一同領悟佛的知見呢？我於是專心向往凈土，探究先輩的宗義，編輯重要的言論，命名為《寶鑑》，用以照明真偽。總共十篇，第一篇叫做《唸佛正因》，意思是進入佛法之室必須由此入門。
【English Translation】 His Dharma name was Zongyuan (法號). He had been establishing the ancestral temple for eighteen years. Besides advocating the doctrines of the sect, he often enlightened people and devas with the Samadhi of Buddha Recitation (唸佛三昧, a state of meditative absorption achieved through the practice of reciting the Buddha's name). In the autumn of the Ren Chen year of the Zhiyuan era, he went to Guangli Chan Monastery (廣利禪寺) on Mount Yuwang (育王山) in Qingyuan Prefecture (慶元路). He was invited to yield the abbot's seat to Chan Master Yuetang Yin (悅堂訚禪師) of Kaixian (開先). In the first month of the first year of the Yuanzhen era, the Upasaka Yan Jue Dao Po Yi (燕覺道破衣和尚), revered by the Ming layman, received an imperial decree bestowing the Shanfa Hall (善法堂) of the White Lotus School (白蓮宗) to uphold the Dharma. In the first month of the second year of the Yuanzhen era, he again received an imperial decree bestowing the title of Great Master of Universal Wisdom (通慧大師) of the White Lotus School. In the tenth month of the fifth year of the Dade era, the court once again bestowed a kasaya (金襕袈裟, a patchwork outer robe worn by monks) made of gold brocade. The imperial incense and golden banner (御香金幡) bestowed by the Holy Dynasty arrived at the temple. Since the Jin Dynasty, nearly a thousand years ago, we have been grateful for the imperial grace shining upon distant foreign lands. Whether wise or foolish, all are transformed by the teachings, all reciting the Buddha's name with one heart, praying for the Emperor's longevity and peace, for peace throughout the world, and for the constant turning of the Dharma wheel, creating a flourishing era like that of Emperors Shun and Yao, transforming this world into the Pure Land of Ultimate Bliss. I, Pudu Landao (普度濫叨), as a descendant of Shakyamuni Buddha, have contributed little to the Buddhist teachings. I have seen those who call themselves followers of the Lotus School (蓮宗) not understanding the true meaning of Buddha Recitation, abandoning the root and pursuing the branches, clinging to appearances in their practice, which is not the true cause of Pure Land rebirth. Ultimately, they will sink, holding treasures but losing their way, turning their backs on truth and facing falsehood. Those who follow them are as numerous as hairs, while those with correct views are as rare as unicorn horns. This leads those who are arrogant to despise the Buddha's teachings. Alas, as time goes by and the Dharma is transmitted for too long, flaws arise. The true path is obscured and declines, while the false path grows stronger. Many people misunderstand and stray onto the wrong path. They do not consider that the Pure Land gate is a shortcut to escape the cycle of rebirth, as straight as a bowstring, as bright as the sun. The profound meaning lies between the sutras and repentance. Without the guidance of a clear teacher, it is like a group of blind men touching an elephant, each speaking of different partial aspects. From darkness entering darkness, forever entangled in wrong views, it is truly lamentable. Moreover, now we are fortunate to encounter a Son of Heaven with a Buddha-mind, governing the world with the true Dharma. This is a time of rejoicing for both ruler and subjects, a time when the Buddha's teachings are widely spread. How can we not use the Samadhi of Buddha Recitation of the patriarchs to enlighten people and devas, using it as their future eyes, so that they may all awaken to the Buddha's knowledge and vision? Therefore, I wholeheartedly aspire to the Pure Land, exploring the doctrines of the predecessors, compiling essential words, and naming it 'The Precious Mirror' (寶鑑), to illuminate truth and falsehood. It consists of ten chapters, the first of which is called 'The True Cause of Buddha Recitation' (唸佛正因), meaning that entering the room of the Dharma must begin here.
戶也。次曰正教。乃示唸佛法門。漸偏頓圓使進修者。隨根器而歸乎至道也。又其次曰正宗。蓋示唸佛三昧正心之理。俾修習者明其宗而達其本也。又其次曰正派。蓋明佛祖暨諸宗師得道之本末。欲令後學知有其自也。又其次曰正信正行正愿。俾信正法修正行發正誓而求生西方也。次曰往生正訣。蓋示臨終生凈土之路也。次曰正報。蓋明修行所得凈土依正之功德莊嚴也。次曰正論。蓋引諸佛誠言。破群邪異見。欲令改不善而從善也。非敢有助於宗風。為益於未聞者也。欲其枉者直之。邪者正之。疑者決之。迷者悟之。盡大地人於一念中。同得唸佛三昧。共證菩提不亦偉歟。修凈業者無吝慈悲。試一展卷見聞隨喜。贊輔流通其如佛祖未出世一句子。請高著眼。
時大德九年乙巳彌陀示相日。江州廬山東林禪寺。白蓮宗善法堂主。僧優曇普度齋沐謹題。
廬山蓮宗寶鑑綱目
唸佛寶鑑敘
唸佛正因卷第一
唸佛正教卷第二
唸佛正宗卷第三
唸佛正派卷第四
唸佛正信卷第五
唸佛正行卷第六
唸佛正愿卷第七
唸佛往生正訣卷第八
唸佛正報卷第九
唸佛正論卷第十
目錄
第一卷(一十四章)
唸佛正因說 阿
【現代漢語翻譯】 現代漢語譯本： 其次稱為『正教』，乃是開示唸佛法門，以漸、偏、頓、圓四種教法，使修行者隨著各自的根器而歸向至高的佛道。再次稱為『正宗』，乃是開示唸佛三昧端正心念的道理，使修習者明白其宗旨而通達其根本。再次稱為『正派』，乃是闡明佛祖以及各宗派祖師得道的本末，想要讓後來的學人知道其來有自。再次稱為『正信』、『正行』、『正愿』，使人確信正法，修正身之行，發起正誓，而求生西方極樂世界。其次稱為『往生正訣』，乃是開示臨終往生凈土的道路。其次稱為『正報』，乃是闡明修行所得凈土依報和正報的功德莊嚴。其次稱為『正論』，乃是引用諸佛的誠實之言，破除各種邪見異說，想要使人改正不善而歸從善良。我並非敢於對宗風有所助益，而是爲了利益那些未曾聽聞佛法的人。想要使那些彎曲的變得正直，邪惡的變得正當，疑惑的得到決斷，迷惑的得到醒悟，使整個大地的人們在一念之中，共同獲得唸佛三昧，共同證得菩提，這難道不是一件偉大的事情嗎？修習凈土法門的人不要吝惜慈悲，不妨試著展開經卷，見聞隨喜，贊助流通，就像佛祖未出世時的一句真言，請各位高明之士仔細觀察。
時在大德九年乙巳年，彌陀（Amitabha，阿彌陀佛）示現瑞相之日，江州廬山東林禪寺（Jiangzhou Lushan Donglin Zen Monastery）白蓮宗（White Lotus School）善法堂主，僧人優曇普度齋戒沐浴后恭敬題寫。
廬山蓮宗寶鑑綱目
唸佛寶鑑敘
唸佛正因卷第一
唸佛正教卷第二
唸佛正宗卷第三
唸佛正派卷第四
唸佛正信卷第五
唸佛正行卷第六
唸佛正愿卷第七
唸佛往生正訣卷第八
唸佛正報卷第九
唸佛正論卷第十
目錄
第一卷（一十四章）
唸佛正因說
【English Translation】 English version: Next is called 'Correct Teaching,' which reveals the Dharma door of mindfulness of the Buddha, using the gradual, biased, sudden, and complete teachings to guide practitioners to return to the supreme path according to their respective capacities. Next is called 'Correct Doctrine,' which reveals the principle of rectifying the mind in the Samadhi of mindfulness of the Buddha, so that practitioners understand its purpose and reach its root. Next is called 'Correct Lineage,' which clarifies the origin and development of the Buddha and the patriarchs of various schools in attaining the Way, wanting to let later learners know that they have a source. Next are called 'Correct Faith,' 'Correct Practice,' and 'Correct Vow,' to enable people to believe in the Correct Dharma, cultivate correct conduct, make correct vows, and seek rebirth in the Western Pure Land. Next is called 'Essential Instructions for Rebirth,' which reveals the path to rebirth in the Pure Land at the time of death. Next is called 'Correct Reward,' which clarifies the meritorious adornments of the environment and the body obtained through practice in the Pure Land. Next is called 'Correct Treatise,' which quotes the truthful words of all Buddhas to refute various heretical views, wanting to make people correct their unwholesome deeds and follow goodness. I do not dare to contribute to the style of the school, but rather to benefit those who have not heard the Dharma. I want to make the crooked straight, the evil righteous, the doubtful resolved, and the confused enlightened, so that all the people on the earth can, in one thought, attain the Samadhi of mindfulness of the Buddha together and jointly realize Bodhi. Isn't this a great thing? Those who cultivate the Pure Land practice should not be stingy with compassion. Try to open the scriptures, rejoice in what you see and hear, and support its circulation, like a true word from before the Buddha appeared in the world. Please, wise ones, observe carefully.
In the year of Yisi in the ninth year of Dade, on the day when Amitabha (Amituofo, 阿彌陀佛) manifested auspicious signs, the abbot of the Good Dharma Hall of the White Lotus School (Bailian Zong, 白蓮宗) at Donglin Zen Monastery (Donglin Chansi, 東林禪寺) on Mount Lu (Lushan, 廬山) in Jiangzhou (江州), the monk Youtan Pudu (優曇普度) respectfully inscribed after fasting and bathing.
Outline of the Lushan Lotus School's Precious Mirror
Preface to the Precious Mirror of Mindfulness of the Buddha
Volume One: Correct Cause of Mindfulness of the Buddha
Volume Two: Correct Teaching of Mindfulness of the Buddha
Volume Three: Correct Doctrine of Mindfulness of the Buddha
Volume Four: Correct Lineage of Mindfulness of the Buddha
Volume Five: Correct Faith of Mindfulness of the Buddha
Volume Six: Correct Practice of Mindfulness of the Buddha
Volume Seven: Correct Vow of Mindfulness of the Buddha
Volume Eight: Essential Instructions for Rebirth through Mindfulness of the Buddha
Volume Nine: Correct Reward of Mindfulness of the Buddha
Volume Ten: Correct Treatise on Mindfulness of the Buddha
Table of Contents
Volume One (Fourteen Chapters)
On the Correct Cause of Mindfulness of the Buddha
彌陀佛因地 彌陀釋迦本願因地 佛為韋提希聖后說凈業正因 孝養父母奉事師長 歸依三寶 發菩提心 受持戒法 慈心不殺修十善業 深信因果 讀誦大乘 觀進行者
第二卷(一十九章)
唸佛正教說 佛為父王說唸佛 善財參見德云比丘說唸佛門 智首菩薩說唸佛 龍樹大士說唸佛 唸佛功德有七種勝 修持法門 離相念佛三昧無住法門 天臺唸佛三昧三觀法門 空觀念佛三昧無念法門 日觀念佛三昧專想法門 參禪唸佛三昧究竟法門 攝心念佛三昧調息法門 一相念佛三昧專念法門 六時念佛功德迴向法門 懺罪唸佛功德繫念法門 晨昏唸佛功德信愿法門 簡徑唸佛功德十念法門 慈照宗主圓融四土
第三卷(八章)
唸佛正宗說 定明宗體 唸佛參禪求宗旨說 凈土非鈍根權說 真歇了禪師凈土宗要 寂室大師示凈土實見 大智律師示唸佛事理不二 文法師凈行唸佛宗要
第四卷(二十二章)
唸佛正派說 遠祖師事實 遠祖師歷朝謚號 明教大師題遠祖師影堂記 廬山十八大賢名氏 貫休禪師題十八賢影堂記 辨明遠祖師成道事 璧谷曇鸞大師 天臺智者大師 京師善導和尚 金臺法照大師 睦州少康法師 省常大師 長蘆慈覺禪師 永明壽禪師 天竺慈雲懺主
【現代漢語翻譯】 現代漢語譯本 彌陀佛因地（Amitābha Buddha's causal ground）彌陀釋迦本願因地（Amitābha and Śākyamuni Buddha's original vows' causal ground）佛為韋提希聖后（Queen Vaidehi）說凈業正因（pure karma's true cause）：孝養父母，奉事師長，歸依三寶（Three Jewels），發菩提心（Bodhicitta），受持戒法，慈心不殺修十善業，深信因果，讀誦大乘（Mahāyāna），觀進行者。
第二卷 (一十九章)
唸佛正教說（Right Teaching of Buddha-Recollection）佛為父王說唸佛（Buddha speaks of Buddha-Recollection for the King）善財（Sudhana）參見德云比丘（Bhikkhu Deva-megha）說唸佛門（gate of Buddha-Recollection）智首菩薩（Buddhisattva Jñānaśīrṣa）說唸佛，龍樹大士（Nāgārjuna）說唸佛，唸佛功德有七種勝，修持法門，離相念佛三昧（Samādhi of Buddha-Recollection without characteristics）無住法門，天臺唸佛三昧（Tiantai Buddha-Recollection Samādhi）三觀法門，空觀念佛三昧（Samādhi of Buddha-Recollection through emptiness contemplation）無念法門，日觀念佛三昧（Samādhi of Buddha-Recollection through sun contemplation）專想法門，參禪唸佛三昧（Samādhi of Buddha-Recollection through Chan meditation）究竟法門，攝心念佛三昧（Samādhi of Buddha-Recollection through mind-gathering）調息法門，一相念佛三昧（Samādhi of Buddha-Recollection through single characteristic）專念法門，六時念佛功德迴向法門，懺罪唸佛功德繫念法門，晨昏唸佛功德信愿法門，簡徑唸佛功德十念法門，慈照宗主圓融四土。
第三卷 (八章)
唸佛正宗說（True Lineage of Buddha-Recollection）定明宗體，唸佛參禪求宗旨說，凈土非鈍根權說，真歇了禪師凈土宗要，寂室大師示凈土實見，大智律師示唸佛事理不二，文法師凈行唸佛宗要。
第四卷 (二十二章)
唸佛正派說（Right Tradition of Buddha-Recollection）遠祖師（Master Yuan）事實，遠祖師歷朝謚號，明教大師（Master Mingjiao）題遠祖師影堂記，廬山十八大賢名氏，貫休禪師（Chan Master Guanxiu）題十八賢影堂記，辨明遠祖師成道事，璧谷曇鸞大師（Tanluan），天臺智者大師（Zhiyi），京師善導和尚（Shandao），金臺法照大師（Fazhao），睦州少康法師（Shaokang），省常大師（Xingshang），長蘆慈覺禪師（Cijue），永明壽禪師（Yongming Shou），天竺慈雲懺主。
【English Translation】 English version Amitābha Buddha's causal ground. The causal ground of Amitābha and Śākyamuni Buddha's original vows. The Buddha speaks to Queen Vaidehi about the true cause of pure karma: Filial piety towards parents, serving teachers, taking refuge in the Three Jewels, generating Bodhicitta, upholding precepts, cultivating the ten wholesome deeds with a compassionate and non-killing mind, deeply believing in cause and effect, reciting the Mahāyāna scriptures, and observing practitioners.
Volume 2 (Chapter 19)
On the Right Teaching of Buddha-Recollection: The Buddha speaks of Buddha-Recollection for the King. Sudhana visits Bhikkhu Deva-megha, who speaks of the gate of Buddha-Recollection. Bodhisattva Jñānaśīrṣa speaks of Buddha-Recollection. Nāgārjuna speaks of Buddha-Recollection. The merits of Buddha-Recollection have seven kinds of excellence. Methods of practice: Samādhi of Buddha-Recollection without characteristics, the Dharma gate of non-abiding. Tiantai Buddha-Recollection Samādhi, the Dharma gate of the three contemplations. Samādhi of Buddha-Recollection through emptiness contemplation, the Dharma gate of no-thought. Samādhi of Buddha-Recollection through sun contemplation, the Dharma gate of focused thought. Samādhi of Buddha-Recollection through Chan meditation, the ultimate Dharma gate. Samādhi of Buddha-Recollection through mind-gathering, the Dharma gate of breath regulation. Samādhi of Buddha-Recollection through single characteristic, the Dharma gate of focused recitation. The merit of Buddha-Recollection in the six periods of the day, the Dharma gate of dedication. The merit of Buddha-Recollection for repentance, the Dharma gate of mindfulness. The merit of Buddha-Recollection in the morning and evening, the Dharma gate of faith and aspiration. The merit of the simplified and direct Buddha-Recollection, the Dharma gate of ten recitations. The Patriarch Cizhao perfectly integrates the four lands.
Volume 3 (Chapter 8)
On the True Lineage of Buddha-Recollection: Defining and clarifying the essence and substance. On seeking the essential principle through Buddha-Recollection and Chan meditation. The Pure Land is not a provisional teaching for those of dull faculties. Chan Master Zhenxie's essentials of the Pure Land school. Master Jishi shows the true vision of the Pure Land. Lawyer Dazhi shows the non-duality of principle and practice in Buddha-Recollection. Dharma Master Wen's essentials of Pure Practice Buddha-Recollection.
Volume 4 (Chapter 22)
On the Right Tradition of Buddha-Recollection: Facts about Master Yuan. Master Yuan's posthumous titles throughout the dynasties. Master Mingjiao's inscription on the memorial hall of Master Yuan. The names of the eighteen great sages of Mount Lu. Chan Master Guanxiu's inscription on the memorial hall of the eighteen sages. Clarifying the events of Master Yuan's attainment of the Way. Master Tanluan of Biguf. Great Master Zhiyi of Tiantai. Monk Shandao of the capital. Great Master Fazhao of Jintai. Dharma Master Shaokang of Muzhou. Master Xingshang. Chan Master Cijue of Changlu. Chan Master Yongming Shou. The Repentance Master Ciyun of Tianzhu.
文潞公傳 潞府宗坦疏主 慈照宗主 無為子楊提刑 龍舒居士王虛中儀真王侍郎
第五卷(六章)
唸佛正信說 斷疑生信 勸發信心 慈雲式懺主往生正信偈 智者大師凈土十疑論敘 楊提刑直指凈土決疑序
第六卷(一十四章)
唸佛正行說 修進工夫 資生助道 作福助緣 去惡取善 拔濟幽趣 放諸生命 六度萬行齊修 維摩大士示凈土八法 較明修行難易 天臺示凈土欣厭二行門 凈業道場 自行化他 以事檢心
第七卷(七章)
唸佛正愿說 勸發大愿 慈照宗主示唸佛人發願偈並序 求生凈土要在發願 善導和尚修行發願儀 白侍郎發願求生凈土文 憑濟川施經發凈土愿文
第八卷(一十二章)
唸佛往生正訣說 父母臨終往生凈土 臨終三疑 臨終四關 臨終決疑撮要 僧濟臨終注想西方 善導和尚臨終往生正念文 化佛來迎 賢首菩薩臨終贊唸佛偈 情想多少論報高下 命終善惡感報優劣 臨終十事不克唸佛勉勸預修
第九卷(五章)
唸佛正報說 功德莊嚴 凈土增修聖果 凈土三十益 凈土成佛
第十卷(二十五章)
唸佛正論說 西方彌陀說 真如本性說 辨真妄身心 辨明三寶 辨見聞覺知 破妄說災福
辨明空見 辨一合相 辨明雙修 辨明三車 辨明三關 辨明大小二乘 辨明不生不滅 辨明曹溪路 辨佛法隱藏 辨明超日月光 辨明髻中珠 辨明無漏果 辨明趙州茶 辨明教外別傳 辨關閉諸惡趣門開示涅槃正路 辨明四生 破妄立十號 誓願流通
名德題跋(十一章)
明州天童長老東巖和尚跋語 廬山白蓮宗主悅堂和尚跋語 西峰及庵和尚信公長老跋語 大慶壽寺都總統西雲和尚跋語 饒州薦福長老月澗和尚跋語 姑蘇幻住禪庵中峰和尚跋語 荊岑普賢接待院不會禪師跋語 天峰祐禪師跋語 翰林承旨張疇齋題跋 廬山無住道人竺源跋 廬山優曇普度題
廬山蓮宗寶鑑目錄終
廬山蓮宗寶鑑唸佛正因卷第一(十四章)
唸佛正因說
蓋聞。恒河沙數眾如來彌陀第一。十方微塵諸佛剎極樂是歸。至理本只唯心初門必由因地。故知合抱之木發於毫芒。千里之行始於初步。欲超生死以凈土為歸趣之方。將證涅槃故唸佛乃正心之要。深信極樂真解脫之妙門。諦想彌陀實眾生慈父。先明落處故望果以修因。漸履玄途是從因而至果。故知集群賢而結社有其旨焉。專唸佛以勸人興其教也。因該果海果徹因源。形直無不影端。聲和自然響順。勢至示證圓通之要。世尊說修凈業之因。
【現代漢語翻譯】 現代漢語譯本 辨明空見（對空性的錯誤見解），辨一合相（對事物統一性的錯誤見解），辨明雙修（對男女雙修的錯誤見解），辨明三車（對聲聞、緣覺、菩薩三乘的錯誤見解），辨明三關（對初關、重關、牢關的錯誤見解），辨明大小二乘（對大乘和小乘的錯誤見解），辨明不生不滅（對不生不滅的錯誤見解），辨明曹溪路（對禪宗頓悟法門的錯誤見解），辨佛法隱藏（辨別佛法被隱藏的含義），辨明超日月光（辨別超越日月光明的智慧），辨明髻中珠（辨別自性本具的珍寶），辨明無漏果（辨別沒有煩惱的果報），辨明趙州茶（辨別趙州禪師以茶接引學人的禪機），辨明教外別傳（辨別不立文字、直指人心的禪宗），辨關閉諸惡趣門開示涅槃正路（辨別如何關閉通往惡道的門徑，開啟通往涅槃的正路），辨明四生（辨別胎生、卵生、濕生、化生），破妄立十號（破除虛妄，確立如來的十種稱號），誓願流通（發誓弘揚流通此經）。
名德題跋(十一章)
明州天童長老東巖和尚跋語，廬山白蓮宗主悅堂和尚跋語，西峰及庵和尚信公長老跋語，大慶壽寺都總統西雲和尚跋語，饒州薦福長老月澗和尚跋語，姑蘇幻住禪庵中峰和尚跋語，荊岑普賢接待院不會禪師跋語，天峰祐禪師跋語，翰林承旨張疇齋題跋，廬山無住道人竺源跋，廬山優曇普度題。
廬山蓮宗寶鑑目錄終
廬山蓮宗寶鑑唸佛正因卷第一(十四章)
唸佛正因說
蓋聞。恒河沙數眾如來彌陀（Amitabha）第一。十方微塵諸佛剎極樂（Sukhavati）是歸。至理本只唯心初門必由因地。故知合抱之木發於毫芒。千里之行始於初步。欲超生死以凈土（Pure Land）為歸趣之方。將證涅槃（Nirvana）故唸佛乃正心之要。深信極樂真解脫之妙門。諦想彌陀（Amitabha）實眾生慈父。先明落處故望果以修因。漸履玄途是從因而至果。故知集群賢而結社有其旨焉。專唸佛以勸人興其教也。因該果海果徹因源。形直無不影端。聲和自然響順。勢至（Mahasthamaprapta）示證圓通之要。世尊說修凈業之因。
【English Translation】 English version Discriminating against empty views (wrong views on emptiness), discriminating against the unified appearance (wrong views on the unity of things), discriminating against dual cultivation (wrong views on the practice of male and female dual cultivation), discriminating against the Three Vehicles (wrong views on the Sravaka, Pratyekabuddha, and Bodhisattva vehicles), discriminating against the Three Barriers (wrong views on the initial barrier, the second barrier, and the final barrier), discriminating against the Greater and Lesser Vehicles (wrong views on Mahayana and Hinayana), discriminating against non-arising and non-ceasing (wrong views on non-arising and non-ceasing), discriminating against the Caoxi path (wrong views on the sudden enlightenment method of Zen Buddhism), discriminating against the hidden meaning of the Buddha-dharma (identifying the hidden meanings of the Buddha-dharma), discriminating against the light surpassing the sun and moon (identifying the wisdom that surpasses the light of the sun and moon), discriminating against the jewel in the topknot (identifying the inherent treasure of self-nature), discriminating against the un-leaked fruit (identifying the reward without afflictions), discriminating against Zhao Zhou's tea (identifying the Zen master Zhao Zhou's Zen opportunity to guide learners with tea), discriminating against the special transmission outside the teachings (identifying Zen Buddhism, which does not establish words and directly points to the human mind), discriminating against closing the doors to all evil realms and revealing the right path to Nirvana (identifying how to close the doors to evil paths and open the right path to Nirvana), discriminating against the Four Births (identifying womb-born, egg-born, moisture-born, and transformation-born), destroying delusion and establishing the Ten Titles (destroying delusion and establishing the ten titles of the Tathagata), vowing to circulate (vowing to promote and circulate this sutra).
Prefaces and Postscripts by Famous Monks (11 Chapters)
Postscript by Elder Dongyan, Abbot of Tiantong Monastery in Mingzhou; Postscript by Abbot Yuetang, Leader of the White Lotus School of Lushan; Postscript by Elder Xinfeng, Abbot of Xifeng Hermitage; Postscript by Abbot Xiyun, Chief of Daqingshou Monastery; Postscript by Elder Yuejian, Abbot of Jianfu Monastery in Raozhou; Postscript by Abbot Zhongfeng of Huanzhu Zen Hermitage in Gusu; Postscript by Zen Master Bu Hui of Jingcen Puxian Reception Courtyard; Postscript by Zen Master Tianfeng You; Postscript by Zhang Chouzhai, Compiler of the Hanlin Academy; Postscript by Zhu Yuan, a recluse of Lushan; Inscription by Putu of Lushan.
End of the Table of Contents of the Lushan Lotus School Treasure Mirror
Lushan Lotus School Treasure Mirror, Volume One: The Right Cause of Mindfulness of the Buddha (14 Chapters)
Explanation of the Right Cause of Mindfulness of the Buddha
It is said that Amitabha (Amitabha) is the foremost among the Buddhas as numerous as the sands of the Ganges River. Sukhavati (Sukhavati) is the destination of all Buddha lands as numerous as the dust motes in the ten directions. The ultimate truth lies solely in the mind, and the initial gate must be entered through the causal ground. Therefore, know that a tree that can be embraced begins from a tiny sprout, and a journey of a thousand miles begins with a single step. To transcend birth and death, the Pure Land (Pure Land) is the direction to return to. To realize Nirvana (Nirvana), mindfulness of the Buddha is essential for rectifying the mind. Deeply believe that the Pure Land is the wonderful gate to true liberation. Sincerely contemplate Amitabha (Amitabha) as the compassionate father of all beings. First, understand where to settle, and then cultivate the cause with the hope of the result. Gradually tread the mysterious path, progressing from cause to effect. Therefore, know that gathering virtuous people to form a society has its purpose. Exhorting people to focus on mindfulness of the Buddha promotes its teachings. The cause encompasses the ocean of results, and the result thoroughly penetrates the source of the cause. A straight form inevitably casts a straight shadow. A harmonious sound naturally produces a harmonious echo. Mahasthamaprapta (Mahasthamaprapta) demonstrates the essence of perfect penetration. The World Honored One speaks of the cause of cultivating pure karma.
從聞思修登三摩地。憑信行愿入法界門。是以一念興而萬靈知。信心生而諸佛現。才稱寶號已投種于蓮胎。一發菩提即標名于金地。有緣斯遇自悟自修。淺信不持大愚大錯。故云一乘極唱終歸。獲至於樂邦。萬行圓修最勝。獨稱于寶號。八十億劫之重罪廓爾煙消。十萬億剎之遐方倏如羽化。想念專注即觀心而見佛身。心境交參即因門而成勝果。十方凈穢卷舒同在于毫端。一性包融浩博該羅於法界。是則諸佛與眾生交徹。凈土與穢土冥通。彼此互修事理無礙。若神珠之頓含眾寶。猶帝網之交映千光。我心既然生佛同爾。是知游神億剎實生乎自己心中。孕質九蓮豈逃于剎那際內。二乘賢輩迴心即達于金池。五逆凡夫十念便登于寶界。嗟乎識昏障重信寡疑多。貶凈業為權乘。嗤誦持為粗行。豈非耽溺火宅自甘永劫之沉迷。悖悷慈親深痛一生之虛喪。須信非憑他力截業惑以無由。不遇此門脫生死而無路。誓同諸佛敢效前修勸勉。后賢深崇此道。已發願今發願當發願。事事而回向彌陀。若已生若今生若當生。唸唸而皆歸凈土。欲取一生事辦便於這裡留心。一切時中千車合轍。四威儀內萬善同歸。齊登極樂妙門。速成唸佛三昧。最初一步要分明。直至西方無異路。
阿彌陀佛因地
鼓音王經云。過去劫中有國名妙喜。
【現代漢語翻譯】 現代漢語譯本 從聞、思、修入手，最終達到三摩地（Samadhi，禪定）。憑藉信、行、愿，進入法界之門。因此，一個念頭興起，萬物皆知；信心產生，諸佛顯現。才唸誦寶號（阿彌陀佛的名號），就已經在蓮花中投下了種子；一旦發起菩提心，名字就被記錄在金地上。有緣之人遇到此法門，自然能夠覺悟和修行。淺薄的信心無法堅持，是最大的愚蠢和錯誤。所以說，一乘法門最終都將回歸到極樂世界。各種修行中最殊勝的，莫過於唸誦寶號。八十億劫的深重罪業，瞬間如煙般消散；十萬億剎土的遙遠地方，頃刻間如羽毛般飛逝而至。專注地想念，就能觀心而見到佛身；心境相互交融，就能通過因地修行而成就殊勝的果報。十方凈土和穢土，捲起和舒展都在毫毛端；一性包容，浩瀚廣大地涵蓋整個法界。這就是諸佛與眾生相互交融，凈土與穢土相互連通。彼此互相修行，事和理之間沒有障礙，就像神珠瞬間包含各種寶物，又像帝釋天的網相互輝映著千萬道光芒。我的心既然與諸佛相同，那麼神遊億萬佛土，實際上就發生在自己的心中；在九品蓮花中孕育，也逃不出剎那之間。二乘聖賢回心轉意，就能到達金池；五逆罪人只要十念，就能登上寶界。唉，因為認識昏昧、業障深重、信心不足、疑慮過多，就貶低凈土法門為權宜之法，嘲笑誦經持咒為粗淺的修行。這難道不是沉溺於火宅之中，甘願永遠沉淪嗎？違背慈愛的父母，深深地悲痛一生虛度。必須相信，如果沒有他力的加持，就無法斷除業障和迷惑；如果沒有遇到這個法門，就沒有脫離生死的道路。我發誓要像諸佛一樣，傚法前人的修行，勸勉後來的賢者，深刻地崇尚這個法門。已經發愿、現在發願、將來發愿，事事都回向給阿彌陀佛。無論是已經往生、現在往生、還是將來往生，唸唸都歸向凈土。想要一生就成就大事，就在這裡用心。在一切時中，千車合轍；在四威儀（行、住、坐、臥）中，萬善同歸。一起登上極樂世界的妙門，迅速成就念佛三昧（Samadhi，正定）。最初一步要分清楚，一直向西，沒有別的路。
阿彌陀佛因地
鼓音王經說，過去劫中，有個國家名叫妙喜。
【English Translation】 English version From hearing, contemplating, and cultivating, one ascends to Samadhi (禪定). Relying on faith, practice, and vows, one enters the gate of the Dharma Realm. Therefore, when a single thought arises, all beings know; when faith is born, all Buddhas appear. Just uttering the sacred name (of Amitabha Buddha) plants a seed in the lotus womb; once Bodhicitta (菩提心) is awakened, one's name is marked on the golden ground. Those with affinity, upon encountering this Dharma, will naturally awaken and cultivate. Shallow faith that cannot be sustained is the greatest folly and mistake. Thus, it is said that the One Vehicle (一乘) ultimately returns to the Land of Bliss. Among all practices, the most supreme is reciting the sacred name. The heavy sins of eighty billion kalpas (劫) vanish like smoke; the distant lands of ten trillion Buddha-fields are reached in an instant, as if on feathered wings. Concentrated thought allows one to observe the mind and see the Buddha's body; the interaction of mind and environment allows one to achieve supreme results through causal practice. The purity and defilement of the ten directions are contained within a hair's breadth; the all-encompassing nature embraces the vast Dharma Realm. Thus, Buddhas and sentient beings interpenetrate, and Pure Lands and defiled lands are interconnected. They cultivate each other, and there is no obstruction between phenomena and principle, like a wish-fulfilling jewel instantly containing all treasures, or like Indra's net reflecting thousands of lights. Since my mind is the same as the Buddhas', wandering through billions of Buddha-fields actually occurs within one's own mind; being conceived in the nine-grade lotus cannot escape the moment. Those of the Two Vehicles (二乘) who turn their minds will reach the golden pond; ordinary beings with the five rebellious acts can ascend to the precious realm with just ten recitations. Alas, due to obscured understanding, heavy karmic obstacles, little faith, and much doubt, they belittle the Pure Land practice as an expedient means and mock chanting and recitation as crude practices. Is this not indulging in the burning house, willingly sinking into eternal delusion? They disobey their compassionate parents, deeply lamenting a wasted life. One must believe that without the aid of other power, there is no way to cut off karmic obstacles and delusions; without encountering this Dharma gate, there is no path to escape birth and death. I vow to be like the Buddhas, emulating the practices of those who came before, encouraging future sages to deeply revere this path. I have already made vows, I am making vows now, and I will make vows in the future, dedicating everything to Amitabha Buddha. Whether already born, being born now, or to be born in the future, every thought returns to the Pure Land. If you want to accomplish great things in one lifetime, focus your mind here. At all times, a thousand carts follow the same track; within the four dignities (walking, standing, sitting, lying), all good deeds converge. Together, ascend the wondrous gate of the Land of Bliss and quickly achieve the Samadhi (三昧) of mindfulness of the Buddha. The first step must be clear; going straight west, there is no other path.
Amitabha Buddha's Causal Ground
The Drum Sound King Sutra says that in a past kalpa (劫), there was a country named Wonderful Joy.
王名憍尸迦。祖父清泰國王。父月上轉輪王。母殊勝妙顏。生三子長曰月明。次曰憍尸迦。三曰帝眾。時有一佛出世。名曰世自在王。憍尸迦心發道意。棄捨國位投佛出家。號曰法藏比丘。又大彌陀經云。法藏比丘於世自在王佛所。發無上意。一切世間無能及者。時佛說二百一十億諸佛剎土應其心願。法藏稽首禮佛。廣說四十八愿云(本經具載)若不爾者誓不成佛。是時大地震動。天雨妙華空中。同聲贊言決定成佛。
彌陀釋迦本願因地
悲華經云。往昔劫中有轉輪王。名無諍念。大臣寶海為善知識。同於寶藏佛所發菩提心。無諍念發願云。我修大乘取于凈土。終不願于穢土成阿耨多羅三藐三菩提。世界眾生無諸苦惱。我不得如是佛剎。爾乃不成正覺。今既果滿號阿彌陀故現凈土。寶海大臣愿于穢土成熟有情。今已果滿號釋迦牟尼。於此濁惡世中成佛菩提。
佛為韋提希聖后說凈業正因
觀無量壽佛經云。爾時韋提希號泣向佛白言。世尊。惟愿為我廣說無憂惱處。我當往生。不樂閻浮濁惡世也。爾時世尊。放眉間光。遍照十方無量世界。諸佛國土皆于中現。時韋提希見已。白佛言。是諸佛土雖復清凈皆有光明。我今樂生極樂世界阿彌陀佛所。惟愿世尊。教我思惟教我正受。佛告韋提希。阿彌
【現代漢語翻譯】 現代漢語譯本 王名憍尸迦（Kauśika）。祖父是清泰國王，父親是月上轉輪王，母親是殊勝妙顏。生了三個兒子，長子名為月明，次子名為憍尸迦（Kauśika），三子名為帝眾。當時有一尊佛出世，名為世自在王佛。憍尸迦（Kauśika）心中發起修道的意願，放棄了國王的地位，投身於佛門出家，法號為法藏比丘。又《大彌陀經》中說，法藏比丘在世自在王佛處，發了無上的誓願，一切世間沒有誰能比得上他。當時佛說了二百一十億諸佛剎土來應和他的心願。法藏比丘稽首禮佛，廣泛地說了四十八大愿（本經中詳細記載），說如果不能實現這些願望，誓不成佛。當時大地發生震動，天空降下美妙的花朵，空中同時發出讚歎的聲音，說他必定能夠成佛。
彌陀（Amitābha）和釋迦（Śākyamuni）的本願因地
《悲華經》中說，過去劫中有一位轉輪王，名為無諍念。大臣寶海是他的善知識，他們一同在寶藏佛處發了菩提心。無諍念發願說：『我修習大乘，要往生到清凈的國土，終究不願在污穢的國土成就阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi）。我的世界裡的眾生沒有諸多的苦惱，如果我不能得到這樣的佛剎，我就不成正覺。』現在他已經果滿，所以號為阿彌陀佛（Amitābha），顯現清凈的國土。寶海大臣發願要在污穢的國土成熟有情眾生，現在也已經果滿，號為釋迦牟尼（Śākyamuni），在這污濁惡劣的世間成就佛菩提。
佛為韋提希（Vaidehī）聖后說凈業正因
《觀無量壽佛經》中說，當時韋提希（Vaidehī）哭泣著向佛稟告說：『世尊，希望您能為我廣泛地講述沒有憂愁苦惱的地方，我將要往生到那裡，我不喜歡這閻浮提（Jambudvīpa）污濁惡劣的世間。』當時世尊從眉間放出光明，遍照十方無量的世界，諸佛的國土都顯現在其中。當時韋提希（Vaidehī）看到后，稟告佛說：『這些佛土雖然清凈，但都有光明。我現在喜歡往生到極樂世界阿彌陀佛（Amitābha）那裡。希望世尊教我思惟，教我正確的禪定。』佛告訴韋提希（Vaidehī），阿彌
【English Translation】 English version King named Kauśika. His grandfather was King Qingtai, his father was King Yue Shang Chakravarti, and his mother was Superior Wonderful Appearance. They had three sons: the eldest was named Yueming, the second was named Kauśika, and the third was named Dizhong. At that time, a Buddha appeared in the world, named Buddha Shìzìzài Wáng (Lokeśvararāja). Kauśika developed the intention to pursue the path, abandoned his position as king, and joined the Buddhist order, taking the name Bhikshu Dharmākara. Furthermore, the Larger Amitābha Sūtra states that Bhikshu Dharmākara, in the presence of Buddha Shìzìzài Wáng (Lokeśvararāja), made unsurpassed vows, unmatched by anyone in all the worlds. At that time, the Buddha spoke of two hundred and ten billion Buddha-lands to accord with his wishes. Dharmākara bowed his head and paid homage to the Buddha, extensively speaking of the forty-eight great vows (fully recorded in this sutra), saying that if these vows were not fulfilled, he would vow not to become a Buddha. At that time, the earth shook greatly, and wondrous flowers rained down from the sky. Voices in the air praised in unison, saying that he would definitely become a Buddha.
The causal ground of Amitābha and Śākyamuni's fundamental vows
The Karuṇāpuṇḍarīka Sūtra states that in the past kalpa, there was a Chakravarti king named Wúzhēngniàn. His minister, Bǎohǎi, served as his virtuous friend, and together they generated the Bodhi mind in the presence of Buddha Bǎozàng. Wúzhēngniàn made the vow: 'I will cultivate the Mahāyāna and attain a pure land. I will never wish to attain Anuttarā-Samyak-Saṃbodhi in a defiled land. If the beings in my world do not have any suffering, then I shall not attain perfect enlightenment.' Now that his fruition is complete, he is named Amitābha, manifesting a pure land. Minister Bǎohǎi vowed to mature sentient beings in a defiled land. Now that his fruition is also complete, he is named Śākyamuni, attaining Buddhahood in this turbid and evil world.
The Buddha speaks of the pure karma and right causes for Queen Vaidehī
The Amitāyurdhyāna Sūtra states that at that time, Vaidehī wept and reported to the Buddha, saying: 'World-Honored One, I wish that you would extensively describe a place without sorrow or affliction for me, so that I may be reborn there. I do not delight in this Jambudvīpa, this turbid and evil world.' At that time, the World-Honored One emitted light from between his eyebrows, illuminating countless worlds in the ten directions. All the Buddha-lands appeared within it. When Vaidehī saw this, she reported to the Buddha, saying: 'Although these Buddha-lands are pure, they all have light. I now delight in being born in the Land of Ultimate Bliss, in the presence of Amitābha Buddha. I wish that the World-Honored One would teach me how to contemplate and teach me right samādhi.' The Buddha told Vaidehī, 'Amitā'
陀佛去此不遠。汝當繫念諦觀彼國。我今廣為汝說。亦令未來凡夫修凈業者得生西方極樂國土。欲生彼國者。當修三福。一者孝養父母奉事師長。慈心不殺修十善業。二者受持三歸具足眾戒不犯威儀。三者發菩提心深信因果。讀誦大乘勸進行者。如此三事名為凈業正因。佛告阿難及韋提希。諦聽諦聽善思念之。
孝養父母
唸佛乃諸法之要。孝養為百行之先。孝心即是佛心。孝行無非佛行。欲得道同諸佛。先須孝養二親。故𦣱禪師云。孝之一字眾妙之門。佛語以孝為宗。佛經以孝為戒。言中不昧口出戒光。直下分明頓開心地。夫孝者有在家之孝。有出家之孝。在家孝者。父母愛之喜而不忘。父母惡之勞而不怨。承順顏色以盡養生。出家孝者。割愛辭親餐微契本。深入無為之理上酬罔極之恩。趣解脫之要途。報慈親之捷徑。非但未來獲益。亦于現世成功。所以如來子夜逾城道圓雪嶺。盧能白金遺母。法繼黃梅。然而以法斷恩應思報德。是以迦維省父忉利。寧親至於貧乏無依理合躬親給侍。是故畢陵迦起盡心之戒。忍大師有養母之堂。陳睦州織屨供親。朗法師荷[檐-(色-巴)+├]遊學。然則出家者以法味為甘旨。不忘返哺之心。以佛事為勤勞。未遺世諦之禮。非但一世父母。而多生父母皆報。不惟一身
【現代漢語翻譯】 現代漢語譯本：阿彌陀佛距離這裡不遠。你應該專心憶念，仔細觀察那個國度。我現在為你廣泛地解說，也讓未來修習凈業的凡夫俗子能夠往生西方極樂國土。想要往生那個國度的人，應當修習三種福業。第一是孝養父母，奉事師長，以慈悲心不殺生，修習十善業。第二是受持三歸依，具足各種戒律，不違犯威儀。第三是發菩提心，深刻相信因果，讀誦大乘經典，勸勉他人修行。這三件事被稱為凈業的正因。佛告訴阿難和韋提希，仔細聽，仔細聽，好好地思念。
孝養父母
唸佛是諸法的要領，孝養是各種行為的首要。孝心就是佛心，孝行無非是佛行。想要在道業上與諸佛相同，首先必須孝養父母雙親。所以𦣱禪師說：『孝』這一個字是各種奧妙的門徑。佛的教誨以孝為根本，佛的經典以孝為戒律。言語中不含糊，口中說出戒律的光芒，直接而分明地開啟心地。所謂孝，有在家之孝，有出家之孝。在家之孝，父母喜愛就喜悅而不忘記，父母厭惡就辛勞而不抱怨，順從父母的臉色來盡心奉養。出家之孝，割捨愛戀辭別親人，品嚐清淡的食物來契合根本，深入無為的道理來報答無邊無際的恩情，追求解脫的重要途徑，報答慈愛父母的便捷方法。不僅未來能夠獲得利益，也在現世獲得成功。所以如來在子夜逾越城墻，在雪山圓滿道業。盧能留下白金贍養母親，法脈繼承于黃梅。然而以佛法斷絕恩情，應當思念報答恩德。因此釋迦牟尼佛到迦毗羅衛國探望父親，到忉利天為母親說法。至於貧乏無依之人，理應親自給與侍奉。所以畢陵伽尊者發起盡心奉養的戒律，忍大師有贍養母親的住所。陳睦州編織鞋子供養雙親，朗法師挑著擔子游學。如此說來，出家之人以佛法的滋味為甘美，不忘記烏鴉反哺之心；以佛事為勤勞，沒有遺漏世俗的禮節。不僅報答這一世的父母，而且報答多生多世的父母，不只報答自身
【English Translation】 English version: Amitābha Buddha is not far from here. You should focus your mind and carefully observe that land. I will now explain it to you extensively, so that ordinary people in the future who cultivate pure karma can be reborn in the Western Pure Land of Ultimate Bliss. Those who wish to be born in that land should cultivate three kinds of blessings. First, be filial to parents, serve teachers and elders, be compassionate and do not kill, and cultivate the ten wholesome deeds. Second, take refuge in the Three Jewels, fully observe all precepts, and do not violate the rules of conduct. Third, generate the Bodhi mind, deeply believe in cause and effect, recite the Mahāyāna scriptures, and encourage others to practice. These three things are called the right cause of pure karma. The Buddha told Ānanda (the Buddha's attendant) and Vaidehi (Queen Vaidehi): Listen carefully, listen carefully, and think about it well.
Filial Piety to Parents
Reciting the Buddha's name is the essence of all dharmas, and filial piety is the priority of all actions. A filial heart is the Buddha's heart, and filial conduct is none other than the Buddha's conduct. If you want to be the same as the Buddhas in the path, you must first be filial to your parents. Therefore, Zen Master 𦣱 said: 'Filial piety' is the gateway to all mysteries. The Buddha's teachings take filial piety as the foundation, and the Buddha's scriptures take filial piety as precepts. Words are not ambiguous, and the mouth emits the light of precepts, directly and clearly opening the mind. So-called filial piety includes filial piety at home and filial piety after leaving home. Filial piety at home means that parents love you, you are happy and do not forget; parents dislike you, you work hard and do not complain; you follow their expressions to fully support their lives. Filial piety after leaving home means relinquishing love and bidding farewell to relatives, tasting simple food to accord with the root, deeply entering the principle of non-action to repay boundless kindness, pursuing the essential path of liberation, and the shortcut to repaying loving parents. Not only will you benefit in the future, but you will also succeed in this life. Therefore, the Tathāgata (another name for Buddha) crossed the city at midnight and completed the path in the snowy mountains. Lu Neng (Hui Neng, the Sixth Patriarch) left white gold to support his mother, and the Dharma was passed on from Huangmei. However, cutting off affection with the Dharma should be with the thought of repaying virtue. Therefore, Śākyamuni Buddha visited his father in Kapilavastu (Śākyan clan's capital) and preached to his mother in Trāyastriṃśa Heaven (Heaven of the Thirty-three). As for those who are poor and helpless, it is reasonable to personally serve them. Therefore, Venerable Piṇḍola (one of the Sixteen Arhats) initiated the precept of wholeheartedly serving, and Master Ren had a hall for supporting his mother. Chen Muzhou wove shoes to support his parents, and Dharma Master Lang carried a load on his shoulders to travel and study. Thus, those who have left home take the taste of Dharma as delicious, not forgetting the heart of a crow feeding back; they take Buddhist affairs as diligence, not neglecting worldly etiquette. They not only repay the parents of this life, but also repay the parents of many lives, not only repaying their own
父母。而法界父母皆度。同登覺岸。豈止周公之配天。普示迷津。故逾考叔之純孝。出家之孝其利博哉。如或因緣未和。父母不聽宜盡在家之孝。勸修出世之因。若能即俗而真。亦有成佛之路。覬反嬰兒之行無虧膝下之嚴。報雙親顧復之勞。致一乘圓滿之地。遂使在家菩薩行解無疑。出俗高人因斯可鑑其有局。於事佛不能盡。於事親睹茲有感。于中可以克全其孝。嗚呼光陰易往父母難忘。有親在堂如佛在世。以此報親之德。圓成唸佛之功。是知父母喜歡則諸佛喜歡。此心清凈則佛土清凈。可謂野色更無山隔斷。月光直與水相通。
奉事師長
古德云。生我者父母。成我者師。友是知師者迷途之明導。暗室之慧燈。苦海之舟航。人天之眼目。恩逾父母德重乾坤。弟子所以事師不敢慢易也。豈不見舍全身而求半偈。斷一臂而扣真乘。以身為座而奉師。腰石負舂而續祖。賣心肝而學般若。投火聚以證菩提。方之古人深為慶幸。奉師學道可不勉哉。應知出世投師需求正見。參方請益莫附邪宗。要明罪福之因。由審辨正邪之利害。正則成佛。邪則成魔。打頭不遇作家到老翻成骨董。是以如來知師非而捨去。夫子擇善者而從之。觀古聖之如斯。何今人而不爾。況當末運多有邪師。凡欲修行切莫親近。但存正念終值明師
【現代漢語翻譯】 現代漢語譯本：父母是法界中的父母，都應被度化，一同登上覺悟的彼岸。這豈止是周公輔佐天子的功績，更是普遍地指明迷途的津樑。因此，這種孝道超越了考叔的純孝。出家修行的孝道，其利益是廣博的。如果因緣尚未成熟，父母不同意，就應該盡到在家的孝道，勸導他們修習出世的因緣。如果能夠即俗而真，也能成就佛道。期望能像嬰兒一樣純真，不虧損父母的尊嚴，報答雙親養育的恩情，達到一乘圓滿的境界。從而使在家的菩薩修行和理解都沒有疑惑，出世的高人也可以因此而被人傚法。如果對於侍奉佛陀不能盡心，對於侍奉雙親看到這些話應該有所感悟，從中可以做到孝道的全面。唉，光陰容易流逝，父母難以忘記。有父母在堂，就像佛陀在世一樣。用這種報答親恩的功德，圓滿成就念佛的功德。要知道父母歡喜，則諸佛歡喜；此心清凈，則佛土清凈。真可謂野外的景色再也沒有山巒阻隔，月光直接與水面相通。
奉事師長
古德說：『生我者父母，成我者師。』良師是迷途中的明燈，暗室里的慧光，苦海中的舟船，人天的眼目。恩情超過父母，德行重於天地。弟子侍奉老師，不敢怠慢輕視。難道沒見過爲了求得半句偈語而捨棄全身，爲了求得真乘而砍斷手臂，以身體為座位來侍奉老師，腰間繫著石頭揹著米舂來延續祖師的道統，賣掉心肝來學習般若智慧，投入火堆來證悟菩提嗎？與古人相比，我們應該深感慶幸。侍奉老師學習佛道，怎能不勉力而行呢？應該知道出世修行投靠老師，必須尋求正見；參訪學習，不要依附邪宗。要明白罪福的因果，要審辨正邪的利害。正，則能成佛；邪，則會成魔。開始時沒有遇到真正的老師，到老也只能成為一個古董。因此，如來知道老師不正而捨棄他，孔夫子選擇善良的人而跟隨他。看看古代聖賢是這樣做的，為什麼現在的人卻不這樣呢？何況現在是末法時代，有很多邪師，凡是想要修行的人，千萬不要親近他們。只要保持正念，終究會遇到明師。
【English Translation】 English version: Parents are the parents within the Dharma Realm (Dharmadhatu), and all should be delivered to the shore of enlightenment together. This is more than just the merit of Duke Zhou (a revered figure in Chinese history) assisting the emperor; it universally points out the ferry for those lost in delusion. Therefore, this kind of filial piety surpasses the pure filial piety of Kao Shu (another figure known for filial piety). The filial piety of leaving home for religious practice has vast benefits. If the conditions are not yet harmonious and parents do not agree, one should fulfill filial duties at home, encouraging them to cultivate the causes for transcending the world. If one can be true while remaining in the mundane, one can also achieve Buddhahood. It is hoped that one can be as pure as an infant, without failing the dignity of parents, repaying the kindness of their nurturing, and reaching the perfect state of the One Vehicle (Ekayana). Thus, the practice and understanding of lay Bodhisattvas will be without doubt, and the eminent ones who transcend the world can be emulated. If one cannot fully serve the Buddha, one should feel inspired by seeing these words regarding serving parents, and from this, one can fully achieve filial piety. Alas, time passes easily, and parents are hard to forget. Having parents alive is like having the Buddha in the world. Use the merit of repaying parental kindness to perfectly accomplish the merit of reciting the Buddha's name. Know that when parents are happy, all Buddhas are happy; when this mind is pure, the Buddha land is pure. It can be said that the scenery of the wilderness is no longer separated by mountains, and the moonlight directly connects with the water.
Serving Teachers
Ancient sages said, 'Parents give me birth, teachers help me to become.' A good teacher is a bright guide in the maze, a lamp of wisdom in a dark room, a boat in the sea of suffering, and the eyes of humans and gods. Their kindness surpasses parents, and their virtue is heavier than heaven and earth. Disciples serve teachers and dare not be negligent or disrespectful. Have you not seen those who give up their whole body to seek half a verse (gatha), cut off an arm to seek the true vehicle (Mahayana), use their body as a seat to serve the teacher, carry stones on their waist to continue the lineage of the patriarch, sell their heart and liver to learn Prajna (wisdom), and throw themselves into a fire to realize Bodhi (enlightenment)? Compared to the ancients, we should feel very fortunate. How can we not strive to serve teachers and learn the Dharma? One should know that when leaving the world to rely on a teacher, one must seek right view; when visiting and learning, do not attach to heretical sects. One must understand the causes of sin and blessing, and carefully discern the benefits and harms of right and wrong. Right leads to Buddhahood, while wrong leads to becoming a demon. If one does not meet a true teacher at the beginning, one will only become an antique in old age. Therefore, the Tathagata (another name for the Buddha) knew that the teacher was wrong and abandoned him, and Confucius followed those who were good. Seeing that the ancient sages did this, why do people today not do the same? Moreover, in this Dharma-ending age (the degenerate age of Dharma), there are many evil teachers. Those who want to practice should never approach them. As long as you maintain right mindfulness, you will eventually meet a wise teacher.
。要了大緣慎勿容易。是故弟子事師。即同事佛也。可謂四事供養。敢辭勞萬兩黃金亦消得。
歸依三寶
佛為三界大師。法是群生眼目。僧乃六和上士。併爲真凈福田。背之則邪。順之則正。神功莫並。聖力難思。除苦如藥鼓落鏃脫難。若霜劍突圍。變苦為樂而剎那。革凡成聖而頃刻。是以火車相現歸依而便獲清涼。地獲將臨稱念而悉皆離苦。普明與諸王免難空定功焉。帝釋卻頂生之威般若力也。所以信心佛子歸依三寶。真慈香花供養于佛僧。讀誦流通於法寶。集茲善利迴向菩提。普暨眾生同生凈土。不見道頻伽鸚鵡稱念而得生西方。諸天帝王欽敬而誓求聖道。皆能上成佛果。下脫苦輪。可謂禪是大溈詩是樸。大唐天子只三人。
發菩提心
無上佛果名曰菩提。若發此心決定成佛。凈行法門曰。凡修凈土須善發心。若為自己厭五濁忻九品則違菩提心。是聲聞行不應發也。若為眾生起大悲心。求往彼國希速成就。道力神通遍歷十方。救度一切令共成佛。則順菩提心是菩薩行應當發也。今勸凈業高流凡欲利己利他。須是發心立志應於三寶前。虔奉香花。志心發願云。南無佛南無法南無僧。弟子(某)從於今日。發此大心不為自求人天福報。緣覺聲聞乃至權乘諸位菩薩。唯依最上乘法發菩提心。
【現代漢語翻譯】 現代漢語譯本： 要重視這殊勝的因緣，切莫輕易對待。因此，弟子侍奉師父，就如同侍奉佛陀一樣。可以用四事供養，即使花費萬兩黃金也值得。
歸依三寶
佛是三界的大導師，佛法是眾生的眼目，僧是六和敬的上士，都是真實清凈的福田。背離三寶就是邪，順從三寶就是正。三寶的神功無比，聖力不可思議。消除痛苦就像藥物去除病痛，箭鏃脫離身體一樣迅速。如同霜劍突破包圍，能剎那間變苦為樂，頃刻間使凡人成聖。因此，即使是面臨火車的景象，只要歸依三寶就能獲得清涼；即使是地獄將要降臨，只要稱念佛號就能脫離痛苦。普明菩薩和諸位國王能夠免除災難，是空定的功勞。帝釋天能夠消除頂生王的威脅，是般若智慧的力量。所以，有信心的佛弟子應當歸依三寶，用真誠的慈悲和香花供養佛和僧，讀誦和流通佛法。將這些善行功德迴向菩提，普遍地與眾生一同往生凈土。難道沒聽說過頻伽和鸚鵡因為稱念佛號而得以往生西方嗎？諸天帝王因為欽佩敬仰而發誓尋求成佛之道。都能上成佛果，下脫離苦海。可以說是禪宗有大溈禪師，詩歌有樸素的風格。大唐天子也只有三位。
發菩提心
無上的佛果名為菩提（bodhi，覺悟）。如果發起菩提心，決定能夠成佛。《凈行法門》說：『凡是修習凈土法門的人，必須善於發心。如果只是爲了自己厭離五濁惡世，欣求九品蓮花，就違背了菩提心。這是聲聞乘的修行，不應該發這樣的心。如果爲了眾生髮起大悲心，求生西方極樂世界，希望迅速成就道力神通，遍歷十方世界，救度一切眾生，使他們共同成佛，這就順應了菩提心，是菩薩乘的修行，應當發這樣的心。』現在勸勉修習凈業的各位，凡是想要利益自己和利益他人，必須發心立志，在三寶面前，虔誠地奉獻香花，真心發願說：『南無佛（Namo Buddha，皈依佛）！南無法（Namo Dharma，皈依法）！南無僧（Namo Sangha，皈依僧）！弟子（某某）從今天開始，發起這廣大的菩提心，不為自己求人天福報，緣覺聲聞，乃至權乘諸位菩薩的果位，只依最上乘的佛法，發起菩提心。
【English Translation】 English version: Cherish this great and rare opportunity, and do not treat it lightly. Therefore, a disciple serving their teacher is equivalent to serving the Buddha. It is worthy of the four kinds of offerings, and even spending ten thousand taels of gold is worthwhile.
Taking Refuge in the Three Jewels
The Buddha is the great teacher of the Three Realms, the Dharma is the eye of all beings, and the Sangha is the supreme among the six harmonies. They are all true and pure fields of merit. Turning away from them is evil, and following them is righteous. Their divine power is unparalleled, and their sacred strength is inconceivable. Eliminating suffering is as swift as medicine curing illness, or an arrow being removed from the body. Like breaking through an encirclement of frost and swords, they can transform suffering into joy in an instant, and turn the ordinary into the holy in a moment. Therefore, even when faced with the appearance of a fiery chariot, taking refuge brings coolness; even when hell is about to descend, reciting the Buddha's name removes all suffering. Puming Bodhisattva and the kings were able to avoid disaster through the power of emptiness meditation. The power of Prajna (prajna, wisdom) enabled the Emperor Sakra to avert the threat of the King Born from the Head. Therefore, faithful Buddhist disciples should take refuge in the Three Jewels, offer true compassion, incense, and flowers to the Buddha and Sangha, and read and circulate the Dharma. Accumulate these merits and dedicate them to Bodhi (bodhi, enlightenment), universally wishing that all beings may be reborn in the Pure Land together. Have you not heard that the Kalavinka bird and the parrot were reborn in the Western Pure Land through reciting the Buddha's name? And that the heavenly emperors and kings, out of admiration and respect, vowed to seek the path to enlightenment? All can attain Buddhahood above and escape the cycle of suffering below. It can be said that in Zen there is the Great Wei, and in poetry there is simplicity. There were only three emperors of the Great Tang Dynasty.
Arousing the Bodhi Mind
The supreme fruit of Buddhahood is called Bodhi (bodhi, enlightenment). If one arouses this mind, one will definitely become a Buddha. The 'Pure Conduct Dharma Gate' says: 'All who cultivate the Pure Land path must be skilled in arousing the mind. If one only seeks to detest the five turbidities and rejoice in the nine grades of lotuses for oneself, then one violates the Bodhi mind. This is the practice of the Sravakas (sravaka, disciple), and one should not arouse such a mind. If one arouses great compassion for all beings, seeking to be reborn in that land, hoping to quickly attain the power of the Way and supernatural abilities, traversing the ten directions, saving all beings, and enabling them to become Buddhas together, then one is in accordance with the Bodhi mind, which is the practice of the Bodhisattvas (bodhisattva, enlightenment being), and one should arouse such a mind.' Now, I exhort all those who cultivate pure karma, if you wish to benefit yourself and others, you must arouse the mind and make a vow before the Three Jewels, reverently offering incense and flowers, and sincerely making the vow: 'Namo Buddha (Namo Buddha, Homage to the Buddha)! Namo Dharma (Namo Dharma, Homage to the Dharma)! Namo Sangha (Namo Sangha, Homage to the Sangha)! Disciple (name) from this day forward, arouses this great mind, not seeking the blessings of humans and gods for myself, nor the fruits of Pratyekabuddhas (pratyekabuddha, solitary buddha) and Sravakas (sravaka, disciple), nor even the positions of the provisional vehicle Bodhisattvas (bodhisattva, enlightenment being), but only relying on the supreme vehicle Dharma, arousing the Bodhi mind.'
愿與現生父母及多生父母。法界眾生一切怨親。同生凈土皆得不退轉于阿耨多羅三藐三菩提。如是三說此心時時要發日日常然。所以善財一生證果。龍女八歲成佛。地獄發心頓超十地。沙彌發意已越二乘。可謂一氣回元運恩沾萬物深。
受持戒法
既發菩提心應修菩薩行。初受三歸。次持五戒。漸修十種善法圓滿三聚律儀。根熟則全持根生則分受。年有三善。月有六齋。如或五戒難行且除酒肉二味。十重易犯且持不殺一門。輕塵積岳墜露添流。一適下崖終歸大海。故涅槃經云。佛在世日以佛為師。佛滅度后以戒為師。梵網經云。戒如明日月亦如瓔珞珠。微塵菩薩眾由是成正覺。所以龍無犯殺之心。狼有持齋之意。比丘苦節至於系草。護鵝居士病緣終不飲酒食肉。是知諸善之本五戒為先。王者履之以治國。君子奉之以立身。不可造次而離。不可須臾而廢。佛稱五德。儒謂五常。在天為五星在地為五嶽。在人為五藏。在處為五方。廣而言之無所不統。仰觀俯察莫能加焉。故法苑珠林雲。世俗所尚仁義禮智信也。貪識所資殺盜淫妄酒也。道俗雖乖漸教通也。正法內訓必始於因。此則在乎實法。指事直言不假飾辭。託名現意如斯。而修因不期果而果證。從茲而入道不羨樂而樂彰。今見持戒不殺不求仁而仁著。守戒
【現代漢語翻譯】 現代漢語譯本：愿與現生的父母以及多生的父母，法界一切眾生，無論怨親，都能一同往生凈土，皆得不退轉，最終證得阿耨多羅三藐三菩提（無上正等正覺）。像這樣重複三次，此發心要時時發起，日日常存。所以善財童子一生證果，龍女八歲成佛。在地獄中發心，也能立刻超越十地菩薩的境界。沙彌（出家男子）發起菩提心，就已經超越了聲聞、緣覺二乘。真可謂一氣迴轉，恩澤普施萬物之深厚。
受持戒法
既然發了菩提心，就應當修菩薩行。首先受三歸依（歸依佛、歸依法、歸依僧），然後持五戒（不殺生、不偷盜、不邪淫、不妄語、不飲酒）。逐漸修習十善法（不殺生、不偷盜、不邪淫、不妄語、不兩舌、不惡口、不綺語、不貪慾、不嗔恚、不邪見），圓滿三聚凈戒（攝律儀戒、攝善法戒、饒益有情戒）。如果根器成熟，就全部受持；如果根器未成熟，就部分受持。一年之中有三個月的素食日，一月之中有六天的齋戒日。如果覺得五戒難以全部做到，可以先去除酒肉兩種。十重戒（殺、盜、淫、妄、酒、說四眾過、自讚毀他、慳惜財法、嗔心不受悔、謗佛謗法謗僧）容易觸犯，可以先持不殺生這一條。輕微的塵土積累也能形成山嶽，微小的水滴匯聚也能形成河流。一旦從懸崖落下，最終都會歸入大海。所以《涅槃經》說：『佛在世的時候，以佛為師；佛滅度后，以戒為師。』《梵網經》說：『戒如同明亮的日月，也如同珍貴的瓔珞珠。無數的菩薩眾，都是由此成就正覺。』所以龍沒有殺生的心，狼也有持齋的意願。比丘（出家男子）苦行到用草繩繫住自己，護鵝居士因為生病，最終也不飲酒食肉。由此可知，諸善的根本是五戒為先。君王遵循它來治理國家，君子奉行它來立身處世。不可以輕易離開，不可以片刻廢棄。佛稱之為五德，儒家稱之為五常（仁、義、禮、智、信）。在天為五星，在地為五嶽，在人為五臟，在處為五方。廣泛而言，無所不包。仰頭觀察，低頭審視，沒有什麼可以增加的。所以《法苑珠林》說：『世俗所崇尚的是仁義禮智信，貪慾所滋生的是殺盜淫妄酒。道俗雖然不同，但漸修的教法是相通的。』正法的內在教誨，必定開始於因地。這就在於真實的修行，直截了當地說明事情，不假借任何修飾的言辭，託名顯現意義就是這樣。如此修因，不求果而果自證。從此入道，不羨慕快樂而快樂自彰顯。如今見到持戒不殺生，不求仁而仁自然顯現。守戒
【English Translation】 English version: I vow that I, along with my parents in this life and parents from countless past lives, and all sentient beings in the Dharma realm, whether they are my benefactors or adversaries, may all be reborn in the Pure Land, attain non-retrogression, and ultimately achieve Anuttara-Samyak-Sambodhi (Unsurpassed Perfect Enlightenment). Repeat this three times. This aspiration should be aroused constantly and maintained daily. Therefore, Sudhana (Shancai Tongzi) attained enlightenment in one lifetime, and the Dragon Girl (Longnu) became a Buddha at the age of eight. Arousing the aspiration in hell can instantly transcend the ten Bhumis (stages of a Bodhisattva). A Shramanera (novice monk) who arouses the Bodhi mind has already surpassed the two vehicles of Sravakas (Hearers) and Pratyekabuddhas (Solitary Buddhas). It can be said that the return of one's original nature and the grace bestowed upon all things is profound.
Observing the Precepts
Having aroused the Bodhi mind, one should cultivate the practices of a Bodhisattva. First, take refuge in the Three Jewels (Buddha, Dharma, Sangha). Then, uphold the Five Precepts (no killing, no stealing, no sexual misconduct, no false speech, no intoxicants). Gradually cultivate the Ten Virtuous Actions (abstaining from killing, stealing, sexual misconduct, false speech, divisive speech, harsh speech, idle chatter, greed, anger, and wrong views), and perfect the Three Pure Precepts (precepts of moral discipline, precepts of wholesome qualities, precepts of benefiting sentient beings). If one's capacity is mature, one should uphold all the precepts; if one's capacity is not yet mature, one should uphold them partially. There are three months of vegetarianism in a year, and six days of fasting in a month. If one finds it difficult to observe all five precepts, one can start by abstaining from alcohol and meat. The Ten Major Precepts (killing, stealing, sexual misconduct, false speech, selling alcohol, disclosing the faults of the Sangha, praising oneself and disparaging others, being stingy with wealth and Dharma, harboring anger and refusing repentance, and slandering the Buddha, Dharma, and Sangha) are easily violated, so one can start by upholding the precept of non-killing. Small dust particles can accumulate to form mountains, and tiny drops of water can gather to form rivers. Once one falls off a cliff, one will eventually return to the ocean. Therefore, the Nirvana Sutra says: 'When the Buddha is in the world, take the Buddha as your teacher; after the Buddha's Parinirvana, take the precepts as your teacher.' The Brahma Net Sutra says: 'The precepts are like the bright sun and moon, and also like precious necklaces. Countless Bodhisattvas attain perfect enlightenment because of them.' Therefore, the dragon has no intention to kill, and the wolf has the intention to observe vegetarianism. A Bhikkhu (monk) practices asceticism to the point of tying himself with grass, and the Goose-Protecting Layman (Hu E Jushi) ultimately does not drink alcohol or eat meat due to illness. From this, we know that the root of all good is the Five Precepts. A king follows them to govern the country, and a gentleman upholds them to establish himself. One should not leave them lightly, nor should one abandon them for a moment. The Buddha calls them the Five Virtues, and Confucianism calls them the Five Constants (benevolence, righteousness, propriety, wisdom, and trustworthiness). In the heavens, they are the five planets; on earth, they are the five sacred mountains; in humans, they are the five organs; in places, they are the five directions. Broadly speaking, they encompass everything. Looking up and observing, looking down and examining, there is nothing that can be added. Therefore, the Fayuan Zhulin says: 'What the world values is benevolence, righteousness, propriety, wisdom, and trustworthiness; what greed nourishes is killing, stealing, sexual misconduct, false speech, and intoxicants. Although the paths of the monastic and the laity are different, the gradual teachings are interconnected.' The inner teachings of the Right Dharma must begin with the cause. This lies in genuine practice, stating things directly, without any embellishment. Manifesting the meaning through names is like this. By cultivating the cause in this way, the result will be realized without seeking it. Entering the path from here, one will not envy happiness, and happiness will naturally manifest. Now, seeing someone uphold the precept of non-killing, benevolence naturally appears without seeking it. Observing the precepts
不盜不忻義而義敷。不淫者不祈禮而禮立。不妄者不慕信而信揚。不飲者不行智而智明。非但律己防非亦以助國揚化。欲修成于凈行須嚴護于戒根。可謂萬善和融同佛土。熙熙長樂太平時。
慈心不殺
卵胎濕化飛走蟲魚。皆未來諸佛之流。或過去多生父母。至於颙颙怖死汲汲貧生。避苦而樂其身此情一等。求安而養其命斯理萬均。何乃聲哀哀而牽上。刀砧眼盻盻而驅就死地。或張羅亙野佈網連山。火逐嶺以高低。煙隨處而疏密。疾電之鷹爭舉追風之馬競前。猿睹箭以魂飛。雁看弓而膽落。解頭陷腦之酸難抵。洞胸徹骨之痛奚禁。況斯等共稟五行。俱含四象同沾佛性共有神明。何乃陳此肉山樹茲炮烙。充其口腹美彼心肝。殊不知斷其命者。是出佛身之血。食其肉者寧非父母之身。造殺害之深尤斷慈悲之種性。生前福壽暗裡消磨。死後沉淪刀山劍樹。還作雞豬魚兔。次第填償至於宰割烹炮因果相似。諦觀食肉可謂寒心。縱售易於屠門亦難逃于重罪。菩薩寧當破骨終不食啖眾生。是以白兔焚身而仙人不顧也。草尚不拔肉豈容。嘗還彼庖廚有聞聲不忍之訓養。他出賣同口殺心食之尤大聖垂慈。所以制戒永斷殺生其德大也。修凈土人故堂持守。可謂不貪香餌味。始是碧潭龍。
修十善業
夫大乘玄要
【現代漢語翻譯】 現代漢語譯本 不盜竊，不貪求，反而廣施恩義。不邪淫，不祈求禮法，而禮法自立。不妄語，不追求信任，而信任自然彰顯。不飲酒，不行使小聰明，而智慧自然明澈。這不僅是約束自己，防止過錯，也是幫助國家，弘揚教化。想要修成清凈的德行，必須嚴加守護戒律的根本。這可以說是萬善和諧融合，如同佛國凈土，處處充滿歡樂，長久太平。
慈悲之心，不殺生
無論是卵生、胎生、濕生、化生，還是飛禽、走獸、昆蟲、魚類，都是未來諸佛的化身，或者過去多生的父母。它們都恐懼死亡，急切地想要生存，躲避痛苦，珍愛自己的生命，這種心情都是一樣的。它們都追求安寧，養護自己的生命，這個道理是普遍適用的。為什麼它們哀哀地悲鳴，卻被牽上刀砧，眼巴巴地被驅趕到死亡之地？或者張開羅網遍佈原野，佈下漁網連線山巒，火追逐著山嶺忽高忽低，煙隨著處所時疏時密。迅疾如電的雄鷹爭相起飛，追風逐電的駿馬競相向前。猿猴看到箭矢而魂飛魄散，大雁看到弓箭而膽戰心驚。頭被砍斷，腦漿迸裂的酸楚難以抵擋，洞穿胸膛，刺透骨髓的痛苦如何能夠禁止？況且這些生靈共同稟賦五行之氣，都包含四大假合之相，同樣沾染佛性，共有神明。為什麼還要陳列這些肉山，設定這些炮烙之刑，來滿足自己的口腹之慾，美化自己的心肝？殊不知斷絕它們的性命，就是流出佛身的鮮血；吃它們的肉，難道不是吃父母的身體？造下殺害的深重罪業，斷絕慈悲的種子。生前的福壽在暗中消磨，死後沉淪於刀山劍樹地獄，還要轉生為雞、豬、魚、兔，依次償還，直到被宰割烹煮，因果報應就是這樣相似。仔細觀察吃肉的行為，真是令人寒心。即使在屠宰場買賣，也難以逃脫重罪。菩薩寧願粉身碎骨，也絕不吃眾生的肉。因此，白兔焚身，仙人也不顧惜。草木尚且不忍拔起，何況是吃肉呢？還不如學習庖廚有聞聲不忍殺生的訓誡。那些出賣肉食的人，和親手殺生的人一樣，吃肉的人罪過更大。聖人垂憐，所以制定戒律，永遠斷絕殺生，這種功德是偉大的。修習凈土的人，更應當持守這些戒律。這可以說是，不貪圖香甜的魚餌，才是碧潭中的真龍。
修習十善業
大乘佛法的玄妙要義
【English Translation】 English version Not stealing means not coveting, but instead spreading kindness and righteousness. Not engaging in sexual misconduct means not needing to pray for propriety, as propriety naturally arises. Not lying means not seeking trust, as trust naturally manifests. Not drinking intoxicants means not relying on petty cleverness, as wisdom naturally becomes clear. This is not only about disciplining oneself and preventing wrongdoing, but also about helping the country and promoting enlightenment. To cultivate pure conduct, one must strictly guard the root of precepts. This can be described as the harmonious integration of all virtues, like the pure land of Buddha, filled with joy and lasting peace everywhere.
Compassionate Heart, No Killing
Whether born from eggs, wombs, moisture, or transformation, whether birds, beasts, insects, or fish, all are future Buddhas or parents from past lives. They all fear death and eagerly seek to live, avoiding suffering and cherishing their lives; this sentiment is the same for all. They all seek peace and nurture their lives; this principle applies universally. Why then are they led to the chopping block with mournful cries, driven to their deaths with pleading eyes? Or nets are spread across the fields, and snares are laid connecting the mountains; fire chases the ridges high and low, and smoke follows the places sparsely and densely. Eagles swift as lightning compete to take flight, and horses swift as the wind race forward. Monkeys see arrows and their souls scatter, and geese see bows and their courage fails. The agony of having one's head severed and brains splattered is unbearable; how can the pain of having one's chest pierced and bones penetrated be forbidden? Moreover, these beings share the five elements, all contain the four great elements, equally possess Buddha-nature, and share divine intelligence. Why then display these mountains of meat and set up these torturous punishments to satisfy one's appetite and beautify one's heart and liver? Little do they know that severing their lives is shedding the blood of the Buddha's body; eating their flesh is surely eating the body of one's parents. Creating the deep karma of killing cuts off the seed of compassion. One's blessings and longevity in life are secretly diminished, and after death, one falls into the hells of knife mountains and sword trees, and must be reborn as chickens, pigs, fish, and rabbits, repaying in turn until being slaughtered and cooked; the karmic consequences are similar. Observing the act of eating meat closely is truly chilling. Even buying and selling in the butcher's market is difficult to escape heavy sin. A Bodhisattva would rather break their bones than eat the flesh of sentient beings. Therefore, the white rabbit burned itself, and the immortals did not care. Even grass is not plucked, how much less should one eat meat? It is better to learn from the chef who has the training of not bearing to kill upon hearing the sound. Those who sell meat are the same as those who kill with their own hands, and those who eat meat are even more guilty. The Sage had compassion, so he established precepts to forever abstain from killing; this virtue is great. Those who cultivate the Pure Land should especially uphold these precepts. This can be said to be, 'Not coveting the sweet bait is the true dragon in the green pool.'
Cultivating the Ten Wholesome Actions
The profound essence of Mahayana Buddhism
。元不離於一心。凈業正因必先修於十善。斷身口七重之罪。七行斯成。滅意識三毒之根。三學自備。彌陀經內求凈土者之所當修。華嚴經中離垢地者乃能親證。人天至於有頂以十善為受生之緣。聲聞以至佛乘由十善為入道之本。弗遵佛制墮三塗之要門。縱得人身獲二種之惡報。不修乃十不善道。奉持為十戒法門實乃凈土镃基。普勸常修此行。是菩薩之法苑。宜令安住其中可以至無畏大城。可以登不退轉地。功德詎可思量。佛子所以當學。
深信因果
擬步玄途洗心大道。深信世間因果。究明出世根源。將窮其源必存其要。要而在用者其於心法乎。心也者彌綸于萬行會通於群數。蓋以心無常法乘善惡而迭用以罪福為影響故因果不相違。是知涉境而動謂之因。動而生識謂之緣。緣起則有業相。隨有業則果報定矣。是以善行惡行世間之因也。三界六道九有四生世間之果也。唸佛法門出世間之因也。九品化生凈土成佛。出世間之果也。于上因果心中明瞭故。不樂著世間之法。于出世間法心行不違。念念不忘于凈土。心心不離於彌陀。何以知其然。如今是因。臨終是果。應知因實果則不虛。夫善惡二輪。苦樂二報。皆三業所造。四緣所生。六因所成。五果所攝。若一念心瞋恚邪淫即地獄業。慳貪不實即餓鬼業。愚
【現代漢語翻譯】 現代漢語譯本： 一心是根本，一切法都離不開一心。修習凈業的正因，必須先從修習十善開始。斷除身口七種罪業，七種善行才能成就。滅除意識中的貪嗔癡三毒之根，戒定慧三學自然完備。《彌陀經》是求生凈土者應當修習的，而《華嚴經》中證得離垢地的菩薩才能親自證悟。從人天道到有頂天，都以十善作為受生的因緣；從聲聞乘到佛乘，都由十善作為入道的根本。不遵循佛的教誨，就會墮入三惡道的要門。即使得到人身，也會獲得兩種惡報。不修習十善，就是修習十不善道。奉行十善，就是奉持十戒法門，實在是凈土的根基。普遍勸人常常修習這種善行，這是菩薩的法苑，應該安住其中，就可以到達無畏大城，可以登上不退轉地。功德怎麼可以思量呢？佛弟子所以應當學習。
深信因果
想要進入玄妙的佛道，洗滌內心的塵垢，就要深信世間的因果，徹底明白出世間的根源。要窮究其根源，必須抓住其要點。而要點在於應用，這就在於心法了。心啊，瀰漫于萬行，會通於各種法數。因為心沒有常法，隨著善惡而交替運用，以罪福作為影響，所以因果不會相違背。要知道，接觸外境而產生動念，這叫做因；動念而產生意識，這叫做緣。緣起就會有業相，隨著業相的產生，果報就確定了。所以，善行和惡行是世間的因，三界六道九有四生是世間的果。唸佛法門是出世間的因，九品化生、在凈土成佛是出世間的果。對於以上的因果，心中明瞭，所以不貪戀世間的法。對於出世間的法，心行不違背，念念不忘于凈土，心心不離於彌陀。憑什麼知道是這樣呢？現在是因，臨終是果。應該知道因真實，果就不會虛假。善惡兩種輪轉，苦樂兩種果報，都是由身口意三業所造，由四緣所生，由六因而成，由五果所攝。如果一念心生起嗔恚邪淫，就是地獄業；慳貪不誠實，就是餓鬼業；愚 English version: The mind is the origin, and all dharmas are inseparable from the one mind. To cultivate the true cause of Pure Land practice, one must first cultivate the ten virtues. By cutting off the seven sins of body and speech, the seven virtuous practices can be accomplished. By eradicating the roots of the three poisons of greed, anger, and delusion in consciousness, the three learnings of morality, concentration, and wisdom will naturally be complete. The Amitabha Sutra is what those who seek rebirth in the Pure Land should cultivate, while in the Avatamsaka Sutra, only those who have attained the stainless ground can personally realize it. From the realms of humans and gods to the highest heaven (Akanistha), the ten virtues are the cause of rebirth. From the Sravaka vehicle to the Buddha vehicle, the ten virtues are the foundation for entering the path. Failing to follow the Buddha's teachings leads to the essential gateway to the three evil realms. Even if one obtains a human body, one will receive two kinds of evil retribution. Not cultivating the ten virtues is cultivating the ten non-virtues. Upholding the ten virtues is upholding the ten precepts, which is truly the foundation of the Pure Land. I universally encourage everyone to constantly cultivate this practice. This is the Dharma garden of the Bodhisattvas. It is appropriate to dwell within it, so that one can reach the fearless great city and ascend to the ground of non-retrogression. How can the merits be conceived? Therefore, Buddhist disciples should learn this.
Deep Belief in Cause and Effect
To embark on the profound path and cleanse the mind, one must deeply believe in worldly cause and effect and thoroughly understand the origin of the transcendental. To exhaustively investigate its origin, one must grasp its essentials. And the essential lies in application, which is in the mind-dharma. The mind pervades all practices and connects all phenomena. Because the mind has no constant nature, it alternates between good and evil, with sin and blessing as its reflections, so cause and effect do not contradict each other. Know that contact with external objects and the arising of thoughts is called cause; the arising of thoughts and the generation of consciousness is called condition. When conditions arise, there will be karmic appearances. With the arising of karma, the karmic retribution is determined. Therefore, good deeds and evil deeds are the worldly causes, and the three realms, six paths, nine abodes, and four births are the worldly effects. The Amitabha recitation method is the transcendental cause, and the nine grades of rebirth and becoming a Buddha in the Pure Land are the transcendental effects. With a clear understanding of the above cause and effect in the mind, one does not delight in attachment to worldly dharmas. With regard to transcendental dharmas, the mind and actions do not contradict each other, constantly remembering the Pure Land, and the mind is never separated from Amitabha. How do we know this is so? The present is the cause, and the moment of death is the effect. It should be known that if the cause is real, the effect will not be false. The two wheels of good and evil, and the two retributions of suffering and happiness, are all created by the three karmas of body, speech, and mind, produced by the four conditions, formed by the six causes, and encompassed by the five effects. If a single thought arises of anger and sexual misconduct, it is the karma of hell; stinginess and dishonesty, it is the karma of hungry ghosts; foolishness
【English Translation】 Modern Chinese translation: The mind is the root, and all dharmas are inseparable from the one mind. To cultivate the true cause of Pure Land practice, one must first cultivate the ten virtues. By cutting off the seven sins of body and speech, the seven virtuous practices can be accomplished. By eradicating the roots of the three poisons of greed, anger, and delusion in consciousness, the three learnings of morality, concentration, and wisdom will naturally be complete. The 'Amitabha Sutra' is what those who seek rebirth in the Pure Land should cultivate, while in the 'Avatamsaka Sutra', only those who have attained the stainless ground can personally realize it. From the realms of humans and gods to the highest heaven, the ten virtues are the cause of rebirth; from the Sravaka vehicle to the Buddha vehicle, the ten virtues are the foundation for entering the path. Failing to follow the Buddha's teachings leads to the essential gateway to the three evil realms. Even if one obtains a human body, one will receive two kinds of evil retribution. Not cultivating the ten virtues is cultivating the ten non-virtues. Upholding the ten virtues is upholding the ten precepts, which is truly the foundation of the Pure Land. I universally encourage everyone to constantly cultivate this practice. This is the Dharma garden of the Bodhisattvas. It is appropriate to dwell within it, so that one can reach the fearless great city and ascend to the ground of non-retrogression. How can the merits be conceived? Therefore, Buddhist disciples should learn this.
Deep Belief in Cause and Effect
To embark on the profound path and cleanse the mind, one must deeply believe in worldly cause and effect and thoroughly understand the origin of the transcendental. To exhaustively investigate its origin, one must grasp its essentials. And the essential lies in application, which is in the mind-dharma. The mind pervades all practices and connects all phenomena. Because the mind has no constant nature, it alternates between good and evil, with sin and blessing as its reflections, so cause and effect do not contradict each other. Know that contact with external objects and the arising of thoughts is called cause; the arising of thoughts and the generation of consciousness is called condition. When conditions arise, there will be karmic appearances. With the arising of karma, the karmic retribution is determined. Therefore, good deeds and evil deeds are the worldly causes, and the three realms, six paths, nine abodes, and four births are the worldly effects. The Amitabha recitation method is the transcendental cause, and the nine grades of rebirth and becoming a Buddha in the Pure Land are the transcendental effects. With a clear understanding of the above cause and effect in the mind, one does not delight in attachment to worldly dharmas. With regard to transcendental dharmas, the mind and actions do not contradict each other, constantly remembering the Pure Land, and the mind is never separated from Amitabha. How do we know this is so? The present is the cause, and the moment of death is the effect. It should be known that if the cause is real, the effect will not be false. The two wheels of good and evil, and the two retributions of suffering and happiness, are all created by the three karmas of body, speech, and mind, produced by the four conditions, formed by the six causes, and encompassed by the five effects. If a single thought arises of anger and sexual misconduct, it is the karma of hell; stinginess and dishonesty, it is the karma of hungry ghosts; foolishness
癡闇蔽即畜生業。我慢貢高即修羅業。堅持五戒即人業。精修十善即天業。證悟人空即聲聞業。知緣性離即緣覺業。六度齊修即菩薩業。真慈平等即佛業。若心凈則香臺寶樹凈剎化生。心垢則丘陵坑坎穢土受形皆是等倫之果。能感增上之緣。是以離自心源更無別體。維摩經云。欲得凈土。但凈其心。故知一切歸心萬法由我。欲成凈果。但行凈因。又當知闡提邪見定應墮千劫泥犁。誹謗撥無即此是邪魔眷屬觀報應之。若是如影如形信因果之歷然可驚可懼。所謂苦瓠連根苦。甜瓜徹蒂甜。
讀誦大乘
既慕西方當求了義。暗中有寶無燈照終不自知。古鏡埋塵不揩磨豈能光顯。調和三業體究一心恭奉真文。研味聖意深入法源之底。洞探諸佛之機理路豁通心花發現不見道。倚松之葛上聳千尋。附托勝因方能廣益。譬夫桂生高嶺零露方得泫其華。蓮出綠波飛塵不能污其葉。雖蓮性自潔而桂質本貞良由所附者。高則微物不能累。所憑者凈濁類不能沾。夫以卉木無知尚猶資善而成至善。人倫有識得不因心而證佛心。豈不聞智者誦法華見靈山之未散。圭峰讀圓覺。忽心地以開通達本情。忘普庵契華嚴之旨應無所住。六祖悟般若之宗。觀先德而可遵。豈今人而不學。可謂渡河須用筏。到岸不須船。
勸進行者
【現代漢語翻譯】 現代漢語譯本 愚昧無知被矇蔽就是畜生道的業因。(畜生業：導致輪迴為畜生的行為)。傲慢自大就是修羅道的業因。(修羅業：導致輪迴為修羅的行為)。堅持五戒就是人道的業因。(人業：導致輪迴為人的行為)。精進修行十善就是天道的業因。(天業：導致輪迴為天人的行為)。證悟人無我（證悟到人沒有恒常不變的自性）就是聲聞乘的業。(聲聞業：通過聽聞佛法而證悟的修行者所行的業)。了知諸法因緣生性空的道理就是緣覺乘的業。(緣覺業：通過觀察事物之間的因緣關係而自我覺悟的修行者所行的業)。同時修行六度萬行就是菩薩道的業。(菩薩業：菩薩所修行的六種波羅蜜)。以真誠的慈悲心平等對待一切眾生就是佛的業。(佛業：佛所行的業)。如果內心清凈，那麼所感知的世界就是充滿香臺寶樹的清凈剎土，從蓮花中化生；如果內心污濁，那麼所感知的世界就是充滿丘陵坑坎的污穢土地，所受的形體也都是同等層次的結果，能感得相應的增上緣。因此，離開自心本源，再沒有其他的本體。正如《維摩詰經》所說：『想要得到清凈的佛土，只要清凈自己的內心。』所以要知道一切都歸於自心，萬法都由我心所生。想要成就清凈的果報，只要行持清凈的因。又應當知道，斷善根的人（闡提，Icchantika）持有邪見，必定會墮入千劫的地獄（泥犁，Niraya）。誹謗佛法，否定因果，就是魔的眷屬。觀察果報的應驗，就像影子跟隨形體一樣，相信因果報應的明顯，實在令人驚懼。所謂苦的葫蘆連根都是苦的，甜的瓜從瓜蒂到根都是甜的。
讀誦大乘經典 既然仰慕西方極樂世界，就應當尋求究竟的義理。黑暗中有寶藏，沒有燈光照亮，終究不能自己發現。古老的鏡子被塵土埋沒，不擦拭磨光，怎麼能顯現光明？調和身、口、意三業，體悟一心，恭敬奉持真實的經文，研究品味聖人的意旨，深入佛法的根源，洞察諸佛的玄妙理路，豁然貫通，心花開放。不見道，就像依附在松樹上的葛藤，才能向上攀登千尋。依附於殊勝的因緣，才能廣泛獲益。譬如桂樹生長在高高的山嶺上，只有憑藉零星的露水才能使它的花朵鮮艷；蓮花出於綠色的水波之中，即使有飛揚的塵土也不能污染它的葉子。雖然蓮花的本性是潔凈的，桂樹的材質本來是堅貞的，但也是由於所依附的環境。所處的位置高，那麼微小的東西也不能拖累它；所憑藉的環境清凈，那麼污濁的東西就不能沾染它。花草樹木沒有知覺，尚且還要憑藉良好的環境來成就至善，人有意識，難道不應該通過修心來證得佛心嗎？難道沒有聽說過智者大師讀誦《法華經》，見到靈山法會還沒有散去；圭峰禪師讀《圓覺經》，忽然心地開通，通達了本來的真情；普庵禪師契合《華嚴經》的旨意，應無所住；六祖慧能領悟《般若經》的宗旨。觀察前代聖賢的榜樣是可以遵循的，難道今天的人就不應該學習嗎？真可謂渡河需要用筏子，到達彼岸就不需要船了。
勸勉修行人精進
【English Translation】 English version Ignorance and delusion, being obscured, are the karma of the animal realm (Animal Karma: actions leading to rebirth as an animal). Arrogance and pride are the karma of the Asura realm (Asura Karma: actions leading to rebirth as an Asura). Upholding the Five Precepts is the karma of the human realm (Human Karma: actions leading to rebirth as a human). Diligently cultivating the Ten Virtues is the karma of the Deva realm (Deva Karma: actions leading to rebirth as a Deva). Realizing the emptiness of self (realizing that there is no permanent, unchanging self) is the karma of the Sravaka path (Sravaka Karma: the karma of practitioners who attain enlightenment through hearing the Buddha's teachings). Knowing that all phenomena arise from conditions and are empty in nature is the karma of the Pratyekabuddha path (Pratyekabuddha Karma: the karma of practitioners who attain self-enlightenment through observing the causal relationships between things). Simultaneously cultivating the Six Perfections is the karma of the Bodhisattva path (Bodhisattva Karma: the six paramitas practiced by Bodhisattvas). True compassion and equanimity towards all beings is the karma of the Buddha (Buddha Karma: the karma of a Buddha). If the mind is pure, then the perceived world is a pure land filled with fragrant terraces and jeweled trees, and one is born from a lotus flower; if the mind is defiled, then the perceived world is a defiled land filled with hills and pits, and the forms one takes are all results of the same level, capable of attracting corresponding enhancing conditions. Therefore, apart from the source of one's own mind, there is no other entity. As the Vimalakirti Sutra says, 'If you wish to obtain a pure land, purify your mind.' Therefore, know that everything returns to the mind, and all phenomena arise from my mind. If you wish to achieve pure results, simply practice pure causes. Furthermore, you should know that those who have severed their roots of goodness (Icchantika) and hold wrong views are destined to fall into the hells (Niraya) for thousands of kalpas. Slandering the Dharma and denying causality are the retinue of Mara. Observe the verification of karmic retribution, just as a shadow follows a form, and believe in the obviousness of cause and effect, which is truly frightening. As the saying goes, a bitter gourd is bitter from root to tip, and a sweet melon is sweet from stem to root.
Reading and Reciting the Mahayana Sutras Since you admire the Western Pure Land, you should seek the ultimate meaning. There are treasures in the dark, but without a lamp to illuminate them, you will never know them yourself. An ancient mirror is buried in dust; if you do not wipe and polish it, how can it shine? Harmonize the three karmas of body, speech, and mind, embody the one mind, and respectfully uphold the true texts. Study and savor the meaning of the sages, delve deep into the source of the Dharma, and penetrate the subtle principles of all Buddhas, so that the path is clear and the flower of the mind blossoms. Not seeing the path is like a vine clinging to a pine tree, only then can it climb a thousand fathoms. Relying on superior causes is the only way to gain broad benefits. For example, the osmanthus grows on high mountains, and only with sparse dew can its flowers be bright; the lotus emerges from green waves, and flying dust cannot stain its leaves. Although the nature of the lotus is pure and the quality of the osmanthus is inherently virtuous, it is also due to the environment they rely on. If the position is high, then small things cannot burden it; if the environment is pure, then turbid things cannot stain it. Even plants and trees, which are without knowledge, still rely on good environments to achieve the ultimate good. Shouldn't humans, who have consciousness, attain the Buddha's mind through cultivating their minds? Have you not heard that the wise Master Zhiyi, reciting the Lotus Sutra, saw the assembly on Vulture Peak had not yet dispersed; Zen Master Guifeng, reading the Perfect Enlightenment Sutra, suddenly opened his mind and understood his original true nature; Zen Master Pu'an, in accordance with the meaning of the Avatamsaka Sutra, should dwell nowhere; and the Sixth Patriarch Huineng realized the essence of the Prajna Sutra. Observing the examples of past sages is something to be followed, so shouldn't people today learn from them? It can be said that a raft is needed to cross the river, but a boat is not needed to reach the shore.
Encouraging Practitioners to Advance Diligently
夫學佛初門大悲是菩薩正轍。利他要行勸進乃凈業勝曰。晉社群賢愿祈生於安養。十方海眾忻出離於娑婆。痛嗟生死之難逃。堪嘆無常之期速。可不景行前哲導彼後昆哉。勸一人二人以至多人。是佛門之法施。念一佛二佛以至萬佛。趣樂土之玄猷。日課千聲佛名。積月至年則有三十六萬聲佛。積而不迨亦幾於佛地乎。日行小善一事積月至年則有三百六十善事。積而不迨亦幾於君子乎。為愚為小人而不通懺悔。同禽獸者良由不學。亦無勸進之人也。經言若人以四天下七寶供養佛。及菩薩緣覺聲聞得福甚多。不如勸人唸佛一聲其福勝彼。此世尊之勸進也。語云己欲立而立人。己欲達而達人。此仲尼之勸進也。勉爾同盟薰陶凈行。或正月五月九月為一集。或半年一年三年為一期。深植善根普皆迴向。常為道侶更互相資。一人退惰則協力提攜一人。舍凡則遞相照顧。雖不能弘教利物。亦可以溫故知新。豈不見施人一錢人稱受惠。益人一語彼豈無知。財施則濟一世之貧。食施則濟一日之命。法施則令人出世。其功德詎可比倫。財施如燈止明一室。法施如日遍照大千。吝法而不勸修累劫沈于黑獄。推己而行化導現生則是阿彌。敢冀運慈遞相勸發。以斯悲願結此凈緣。拔滯溺之沈流。出輪迴之捷徑。齊登樂土圖報佛恩。可謂未度者令
【現代漢語翻譯】 現代漢語譯本： 學佛的初步法門，以大悲心為菩薩的正道。利益他人，重要的是實行勸導，這是往生凈土的殊勝方法。晉代的賢士們都發愿祈求往生到安養凈土（西方極樂世界）。十方世界的修行者都欣喜地想要脫離娑婆世界（充滿痛苦和煩惱的世間）。 可悲的是，生死輪迴難以逃脫。可嘆的是，無常變化來得如此迅速。難道不應該傚法前人的高尚行為，引導後輩嗎？勸導一個人、兩個人，乃至更多的人學佛，這是佛門中的法佈施。唸誦一佛、二佛，乃至萬佛的名號，是通往極樂凈土的玄妙途徑。 每天唸誦一千聲佛號，積累一個月到一年，就有三十六萬聲佛號。這樣積累下去，即使不能完全達到，也接近佛的境界了。每天做一件小小的善事，積累一個月到一年，就有三百六十件善事。這樣積累下去，即使不能完全達到，也接近君子的品德了。 愚笨的人和小人，如果不明白懺悔，就和禽獸一樣，這是因為他們不學習，也沒有人勸導他們。經典上說，如果有人用四天下的七寶來供養佛、菩薩、緣覺（pratyekabuddha，獨自覺悟者）、聲聞（śrāvaka，聽聞佛法而證悟者），得到的福報很多，但不如勸人唸佛一聲，其福報勝過前者。這是世尊（釋迦牟尼佛）的勸導。 古語說，自己想要立身，也要幫助別人立身；自己想要通達，也要幫助別人通達。這是仲尼（孔子）的勸導。希望各位同修努力熏習清凈的行為，或者正月、五月、九月聚會一次，或者半年、一年、三年作為一個週期。深深地種下善根，普遍地迴向（將功德迴向給眾生）。 經常作為修道侶伴，互相幫助。如果有人退步懈怠，就協力提攜他；如果有人去世，就互相照顧他的家人。即使不能弘揚佛法、利益眾生，也可以溫習舊的知識，獲得新的領悟。難道沒看到，施捨別人一文錢，別人都會稱讚你給予恩惠；告訴別人一句有益的話，他難道會不知道嗎？ 財佈施只能救濟一時的貧困，食物佈施只能救濟一天的性命，法佈施卻能令人脫離輪迴。它的功德怎麼可以相比呢？財佈施就像燈光，只能照亮一間屋子；法佈施就像太陽，能夠普照整個大千世界。吝惜佛法而不勸人修行，會累劫沉淪在黑暗的地獄中。推己及人，實行教化引導，今生就是阿彌陀佛（Amitābha，西方極樂世界的佛）。 希望大家發慈悲心，互相勸勉啓發，用這種悲願結下往生凈土的因緣，拔出沉溺在生死苦海中的眾生，走出輪迴的捷徑，一同登上極樂凈土，圖報佛的恩德。這就可以說是，度化那些尚未得度的人。
【English Translation】 English version: In the initial gateway of learning Buddhism, great compassion is the proper path for a Bodhisattva. To benefit others, the important practice is encouragement, which is the superior method for achieving pure karma. The virtuous individuals of the Jin Dynasty all vowed to pray for rebirth in the Land of Bliss (Western Pure Land). The multitude of practitioners in the ten directions rejoice in their desire to escape the Saha world (the world of suffering and afflictions). It is lamentable that the cycle of birth and death is difficult to escape. It is regrettable that impermanence arrives so quickly. Should we not emulate the noble actions of our predecessors and guide future generations? To encourage one person, two people, or even more to learn Buddhism is a Dharma offering in the Buddhist tradition. Reciting the name of one Buddha, two Buddhas, or even ten thousand Buddhas is the profound path to the Land of Bliss. Reciting the Buddha's name a thousand times daily, accumulating over a month to a year, amounts to 360,000 recitations. Accumulating in this way, even if not fully attained, is close to the state of Buddhahood. Performing one small good deed daily, accumulating over a month to a year, amounts to 360 good deeds. Accumulating in this way, even if not fully attained, is close to the virtue of a noble person. A foolish person or a petty person, if they do not understand repentance, is like an animal. This is because they do not learn, and there is no one to encourage them. The scriptures say that if a person uses the seven treasures of the four continents to make offerings to the Buddha, Bodhisattvas, Pratyekabuddhas (those who attain enlightenment on their own), and Śrāvakas (those who attain enlightenment by hearing the Dharma), the merit gained is very great. However, it is not as great as encouraging someone to recite the Buddha's name even once. This is the encouragement of the World-Honored One (Shakyamuni Buddha). A saying goes, 'If you wish to establish yourself, help others to establish themselves; if you wish to achieve success, help others to achieve success.' This is the encouragement of Zhongni (Confucius). I hope that all fellow practitioners will diligently cultivate pure conduct, gathering once in January, May, or September, or setting a period of half a year, a year, or three years. Deeply plant the roots of goodness and universally dedicate the merit (transfer merit to all beings). Always be spiritual companions, helping each other. If someone regresses or becomes lazy, work together to uplift them. If someone passes away, take care of their family. Even if you cannot propagate the Dharma and benefit all beings, you can review old knowledge and gain new insights. Have you not seen that if you give someone a penny, they will praise you for your kindness; if you tell someone a beneficial word, will they not know it? A material offering can only relieve temporary poverty, a food offering can only sustain life for a day, but a Dharma offering can liberate people from the cycle of rebirth. How can its merit be compared? A material offering is like a lamp, only illuminating one room; a Dharma offering is like the sun, shining throughout the entire universe. Being stingy with the Dharma and not encouraging others to practice will lead to lifetimes of sinking in the dark hells. Extending oneself to educate and guide others, in this life, one is Amitābha (the Buddha of the Western Pure Land). I hope that everyone will generate compassion, encourage and inspire each other, and use this compassionate vow to create the conditions for rebirth in the Pure Land, rescuing those who are drowning in the sea of suffering, and taking the shortcut out of the cycle of rebirth, ascending together to the Land of Bliss to repay the Buddha's kindness. This can be said to be guiding those who have not yet been liberated.
度矣。
廬山蓮宗寶鑑唸佛正因卷第一(終) 大正藏第 47 冊 No. 1973 廬山蓮宗寶鑑
廬山蓮宗寶鑑唸佛正教卷第二(一十九章)
唸佛正教說
法界本無眾生。眾生緣乎妄見。如來本無言教。言教為乎有情。妄見者眾生之病。言教者眾生之藥。以藥治病則病無不治。以言覺妄則妄無不覺。凡夫日用而不知如來之道鮮矣。故我能仁大覺愍群機之未悟也。於是仰推大慈俯垂妙范。華嚴頓示聲聞尚若盲聾。阿含委說菩薩未蒙獲益。方等贊大般若蕩空。涅槃殊途同歸法華普皆受記。於是群經森列偏贊西方。蓋以阿彌陀佛。愿廣緣強法尊理備。而然爾其教也。指佛國為歸趣。華池寶地勝妙莊嚴令忻彼。而厭此也其理也。示彌陀即自性。唸唸圓明心心實相。如大海之混百川也。其行也開示十六觀門。攝心妙境了性相空。如明鏡之見面像也。其果也。九品次第化生。普攝利鈍登不退階。至無上之菩提道也。是故九界眾生以無所得心。而修佛國妙行不亦宜乎。如來出世之懷於斯盡矣。偏贊之辭有其旨焉。真百千三昧之要門。乃一實境界之直道。論事儀則懺六根雪三業。究宗旨則空萬法了一心。是謂超苦海之健舟。救急病之良藥。信斯道者開本覺心。出五濁苦達真凈土了性彌陀。若明月
【現代漢語翻譯】 現代漢語譯本 度矣。
廬山蓮宗寶鑑唸佛正因卷第一(終) 大正藏第 47 冊 No. 1973 廬山蓮宗寶鑑
廬山蓮宗寶鑑唸佛正教卷第二(一十九章)
唸佛正教說
法界原本沒有眾生。眾生源於虛妄的見解。如來(Tathagata，佛的稱號)原本沒有言語教誨。言語教誨是爲了有情眾生而設。虛妄的見解是眾生的病，言語教誨是眾生的藥。用藥治病，沒有治不好的病；用言語覺悟虛妄，沒有不能覺悟的虛妄。凡夫每天都在用卻不知道如來的道理，這種情況太常見了。所以，我能仁大覺(Sakyamuni，釋迦牟尼佛)憐憫眾生根機沒有覺悟。於是，向上推崇大慈悲，向下垂示微妙的規範。《華嚴經》頓然開示，聲聞(Śrāvaka，小乘佛教的修行者)聽了也像盲聾一樣。《阿含經》詳細解說，菩薩(Bodhisattva，發願成佛的修行者)也沒有獲得利益。方等經讚歎，般若(Prajna，智慧)盪滌空無。涅槃(Nirvana，寂滅)殊途同歸，法華(Lotus Sutra)普遍授記。於是，眾多經典排列，偏重讚揚西方。因為阿彌陀佛(Amitābha Buddha)，願力廣大，因緣殊勝，法門尊貴，道理完備。因此，他的教義是指引眾生以佛國為歸宿，華池寶地殊勝美妙莊嚴，令人欣慕彼土，厭離此土。他的道理是揭示阿彌陀佛就是自性，唸唸圓明，心心實相，如同大海容納百川。他的修行是開示十六觀門，攝心於微妙境界，了達性相皆空，如同明鏡照見面像。他的果報是九品次第化生，普遍攝受利根和鈍根的眾生，登上不退轉的階位，直至無上的菩提(Bodhi，覺悟)道。所以，九法界的眾生以無所得的心，修習佛國的妙行，不是很適宜嗎？如來出世的本懷，就在於此了。偏重讚揚西方凈土的言辭，自有其深意。這是百千三昧(Samadhi，禪定)的要門，是一實境界的直道。論事相儀軌，則懺悔六根，消除身口意三業。窮究宗旨，則空掉萬法，了達一心。這可以稱作是超越苦海的堅固船隻，救治急病的良藥。相信這個法門的人，可以開啟本覺之心，脫離五濁惡世的痛苦，到達真凈土，了悟自性彌陀，如同明月一般。
【English Translation】 English version It is done.
Lushan Lian Zong Bao Jian, Proper Cause of Mindfulness of the Buddha, Volume 1 (End) Taisho Tripitaka Volume 47 No. 1973 Lushan Lian Zong Bao Jian
Lushan Lian Zong Bao Jian, Proper Teaching of Mindfulness of the Buddha, Volume 2 (19 Chapters)
On the Proper Teaching of Mindfulness of the Buddha
The Dharma Realm originally has no sentient beings. Sentient beings arise from deluded views. The Tathagata (Buddha's title) originally has no verbal teachings. Verbal teachings are for sentient beings. Deluded views are the sickness of sentient beings, and verbal teachings are the medicine for sentient beings. Using medicine to cure sickness, there is no sickness that cannot be cured; using words to awaken from delusion, there is no delusion that cannot be awakened. Ordinary people use it daily without knowing the Buddha's path, which is rare. Therefore, I, Sakyamuni (Śākyamuni Buddha), the Great Awakened One, pity the unawakened faculties of beings. Thus, he looked up to great compassion and down to impart wonderful norms. The Avatamsaka Sutra (Huayan Sutra) suddenly revealed that even the Śrāvakas (followers of the Hinayana) were like the blind and deaf. The Agamas (Āgama Sutras) explained in detail, but the Bodhisattvas (Bodhisattvas, practitioners who vow to become Buddhas) did not benefit. The Vaipulya Sutras praised, and the Prajna (wisdom) emptied everything. Nirvana (Nirvana, extinction) leads to the same destination through different paths, and the Lotus Sutra universally bestows predictions. Thus, numerous scriptures are arranged, predominantly praising the West. Because Amitābha Buddha (Amitābha Buddha) has vast vows, strong affinities, venerable Dharma, and complete principles. Therefore, his teachings guide beings to take the Buddha-land as their destination, the lotus pond and treasure land are supremely wonderful and adorned, causing them to rejoice in that land and detest this one. The principle is to show that Amitābha is the self-nature, with every thought perfectly clear, and every mind the true reality, like the great sea mixing with hundreds of rivers. The practice is to reveal the sixteen contemplations, focusing the mind on the wonderful realm, understanding that both nature and form are empty, like a bright mirror reflecting images. The result is the nine grades of rebirth, universally receiving both sharp and dull beings, ascending to the stage of non-retrogression, until the unsurpassed Bodhi (Bodhi, enlightenment) path. Therefore, is it not appropriate for beings in the nine realms to cultivate the wonderful practices of the Buddha-land with a mind of non-attainment? The Buddha's intention in appearing in the world is fulfilled in this. The words of predominantly praising the Western Pure Land have their profound meaning. This is the essential gate of hundreds of thousands of Samadhis (Samadhi, meditation), and the direct path to the realm of true reality. Discussing matters and rituals, one repents of the six senses and eliminates the three karmas of body, speech, and mind. Investigating the ultimate principle, one empties all dharmas and understands the one mind. This can be called a sturdy boat for crossing the sea of suffering, and a good medicine for curing acute illnesses. Those who believe in this path can open the mind of original enlightenment, escape the suffering of the five turbidities, reach the true Pure Land, and understand the self-nature Amitābha, like a bright moon.
之當空。似蓮花之出水。故蓮宗之教以是名焉。楊無為云。蓮者出乎淤泥。不捨眾生界也。處空無染顯露清凈體也。華而有實非魔境也。華實同時因果一如也。華開蓮現示權顯實也。華落蓮成廢權立實也。一蓮生無量華。建立一切法也。十方同一華藏示佛境無異也。蓮教之義得非是歟。所以興慈運悲者。遊戲于常光之界。戒珠義海者涵泳于解脫之淵。是以天龍護持。王臣致敬。古今不墜其化。士民仰慕其風。非夫大悲願力撫哀未習。其孰能臻此哉。是故龍樹論證之。晉賢社修之。天臺判釋之。慈恩通贊之。慈照集而懺之。宗坦疏而解之。宿衲名儒奉之者寶珠有集。高賢達士修之者簡編有題。於戲大法下衰去聖逾遠。事佛者眾。謀道者稀。競聲利為己。能視流通為兒戲。遂令法門凋瘵教網傾頹。實賴后賢克荷斯道。普冀亡軀為法。潔己依師欲達真乘。須親教典稟教乃能明理。明理然後修行。行愿無虧。道果可證。故知耳聞目見當依四法。以思修口誦心違。縱解千章而何益。是乃心以教照。佛以念持。非以戒防。罪以懺雪。道以實踐動以禮行。近則期于立身揚名。遠則希于革凡成聖。發揮佛祖之道。舍我輩而誰歟。堅秉慧刀裂開魔網。飲正法之甘露。伐邪見之稠林。避惡友如避虎狼。事良朋如事父母。謹守志節母退大心正
【現代漢語翻譯】 現代漢語譯本 之當空：就像蓮花從水中升起一樣。所以蓮宗的教義因此而得名。楊無為說：『蓮花出於污泥，不捨棄眾生界。處於空中沒有污染，顯露出清凈的本體。開花而且有果實，不是魔境。花和果實同時存在，因和果是一如的。花開蓮現，是顯示權宜之法而彰顯真實。花落蓮成，是廢除權宜之法而確立真實。一朵蓮花能生出無量的花，建立一切法。十方世界都是同一華藏世界，顯示佛的境界沒有差異。』蓮宗的意義難道不是這樣嗎？所以發揚慈悲之心的人，能在常光的世界裡自由自在。持守戒律如同義海的人，能在解脫的深淵裡暢遊。因此有天龍護持，王侯大臣致以敬意。從古到今，蓮宗的教化沒有衰落，士人和百姓仰慕它的風範。如果不是具有大慈悲的願力，撫慰那些尚未學習佛法的人，誰能夠達到這樣的境界呢？所以龍樹菩薩用論著來證明它，晉代的賢士們結社來修習它，天臺宗的祖師們判別解釋它，慈恩宗的法師們普遍讚揚它，慈照禪師收集資料來懺悔，宗坦法師作疏來解釋它。過去的僧人和著名的儒士信奉它，寶珠禪師有文集記錄；高尚的賢人和通達的士人修習它，簡冊上有題記。唉！大法衰落，距離聖人越來越遠，信奉佛的人很多，謀求真道的人很少。人們爲了自己的名利而奔波，把流通佛法看作是兒戲。於是導致佛法衰敗，教義之網傾頹。實在要依靠後代的賢人來承擔這個道統。普遍希望大家能爲了佛法而獻身，潔身自好，依止善知識。想要達到真正的佛法，必須親近佛教經典，遵循教義才能明白道理。明白道理然後才能修行，修行和願力沒有虧缺，道果就可以證得。所以要知道，耳聞目見應當依據四法印。如果只是思考、口誦，而內心違背佛法，縱然能解釋千章經文又有什麼用呢？所以要用心來照亮教義，用念來持佛的名號，而不是用戒律來防範，用懺悔來消除罪業，用實踐來修道，用禮儀來規範行爲。近期的目標是立身揚名，遠期的目標是脫凡成聖。發揚佛祖的教義，捨棄我們這些人，還有誰呢？要堅定地握住智慧之劍，劈開魔的羅網，飲用正法的甘露，砍伐邪見的稠密的森林，躲避惡友如同躲避虎狼，侍奉良師益友如同侍奉父母。謹慎地堅守志向和節操，不要退失大菩提心。
【English Translation】 English version It is like a lotus emerging from the water into the sky. Therefore, the teachings of the Lotus School are named after it. Yang Wuwei said, 'The lotus emerges from the mud, not abandoning the realm of sentient beings. It dwells in emptiness without defilement, revealing the pure essence. It blossoms and bears fruit, not a demonic realm. The flower and the fruit exist simultaneously, cause and effect are one. The flower blooms and the lotus appears, showing the expedient and revealing the real. The flower falls and the lotus is formed, abolishing the expedient and establishing the real. One lotus produces countless flowers, establishing all dharmas. The ten directions are the same Flower Treasury, showing that the Buddha's realm is no different.' Isn't this the meaning of the Lotus teachings? Therefore, those who promote compassion and practice it freely in the realm of constant light. Those who uphold the precepts like an ocean of righteousness immerse themselves in the abyss of liberation. Therefore, dragons and gods protect them, and kings and ministers pay their respects. From ancient times to the present, its teachings have not declined, and scholars and people admire its style. If it were not for the great compassionate vows to comfort those who have not yet learned, who could achieve this? Therefore, Nāgārjuna (a famous Buddhist philosopher) testified to it with treatises, the sages of the Jin Dynasty cultivated it in societies, the masters of Tiantai (a Buddhist school) judged and explained it, the masters of Ci'en (another Buddhist school) universally praised it, Master Cizhao collected materials to repent, and Dharma Master Zongtan wrote commentaries to explain it. Past monks and famous Confucians revered it, and Baozhu (a monk) had a collection of writings; noble sages and accomplished scholars cultivated it, and there were inscriptions on bamboo slips. Alas! The Great Dharma is declining, and we are getting further and further away from the sages. Many people believe in Buddhism, but few seek the true path. People strive for their own fame and gain, and regard the circulation of the Dharma as child's play. As a result, the Dharma is declining and the net of teachings is collapsing. It is truly necessary to rely on later sages to carry on this tradition. It is universally hoped that everyone can dedicate themselves to the Dharma, maintain purity, and rely on good teachers. If you want to reach the true Dharma, you must be close to the Buddhist scriptures and follow the teachings to understand the truth. Only by understanding the truth can you practice, and if practice and vows are not lacking, the fruit of the path can be attained. Therefore, know that what you hear and see should be based on the Four Seals of Dharma. If you only think and recite, but your heart goes against the Dharma, what is the use of explaining thousands of chapters of scriptures? Therefore, use the mind to illuminate the teachings, use mindfulness to uphold the Buddha's name, not use precepts to prevent, use repentance to eliminate sins, use practice to cultivate the path, and use etiquette to regulate behavior. The near-term goal is to establish oneself and make a name, and the long-term goal is to transform from ordinary to saintly. Who else but us can promote the teachings of the Buddha? Firmly grasp the sword of wisdom, split open the net of demons, drink the nectar of the true Dharma, cut down the dense forest of wrong views, avoid bad friends like avoiding tigers and wolves, and serve good teachers and friends like serving parents. Carefully adhere to aspirations and integrity, and do not retreat from the great Bodhi mind.
覺可遵。非道莫履有過務速改。有善勿矜誇。自然與禍斯違與福斯會。現居塵世則人敬之天祐之。他日凈方則聖可期道可至豈在乎相形。問命諂求榮達之時。又何必望影瞻光卜度終歸之日。此匪道人之見識。實乃凡庸之妄情莫徇他求。但依本分在當仁而不讓。宜見賢以思齊。名利不足動於懷。死生不足勞其慮。欲功成而志遂。必自邇而涉遐。當驗果以推因。信有作而有報。智足以照惑。明足以燭幽。言斯可法行斯可樂。德義可尊。進退可度辯偽識真。若試金之美石。除昏鑒物猶照世之真燈。是大導師作不請友。擲出龍宮之寶均施群生。撤開祖門之關普容來者。蠲滌邪病指歸妙源。俾昏鏡以重磨。若垢衣而再凈。使真風復振福及大千。睹慧日增明輝騰萬古。可謂法主之真子。可謂大丈夫焉。以此而奉西方大聖人之教者。復何愧歟。
佛為父王說唸佛
寶積經云。世尊父王。頂禮佛足一心合掌而白佛言。云何修行當得諸佛之道。佛言。一切眾生皆即是佛。汝今當念西方世界阿彌陀佛。常勤精進當得佛道。王言。一切眾生云何是佛。佛言。一切法無生無動搖。無取捨無相貌無自性。可於此佛法中。安住其心勿信於他。爾時父王。與七萬釋種聞說是法。信解歡喜悟無生忍。佛現微笑。而說偈曰。釋種決定智。是故
【現代漢語翻譯】 現代漢語譯本： 覺悟的真理應當遵循，不是正道就不要踐行，有了過錯要迅速改正，有了優點不要自誇。這樣自然會遠離災禍，與幸福相會。現在身處塵世，就會被人尊敬，受天保佑。將來往生凈土，成聖可期，得道可至，哪裡需要在乎外在的形象？
詢問命運，諂媚地追求榮華富貴，又何必期望預測最終歸宿的日子？這不是修行人的見識，實在是凡夫俗子的妄想，不要聽從其他的追求，只要安守本分，在應該行仁義的時候就不要謙讓，應該見賢思齊。名利不足以動搖心懷，生死不足以勞煩思慮。想要功成志遂，必須從近處開始，逐步走向遠大。應當通過結果來推斷原因，相信有付出就會有回報。智慧足以照亮迷惑，光明足以照亮幽暗。言語可以作為法則，行為可以作為快樂。德行道義值得尊敬，進退可以衡量，辨別虛偽，認識真實，就像試金石的美好品質，像去除昏暗、照亮事物的明鏡，又像是照亮世界的真燈。是大導師，是不請自來的朋友，擲出龍宮的寶藏，普遍施予眾生，撤開祖師之門，普遍容納來者，清除邪惡的病根，指引迴歸妙法的源頭，使昏暗的鏡子重新磨亮，像沾染污垢的衣服再次洗凈，使真正的佛法之風重新振興，福澤遍及大千世界，看到智慧的太陽更加明亮，光輝照耀萬古。可以稱得上是佛的真正兒子，可以稱得上是大丈夫啊！用這樣的心來奉行西方大聖人阿彌陀佛的教誨，又有什麼可慚愧的呢？
佛為父王說唸佛
《寶積經》中說，世尊的父王，頂禮佛足，一心合掌，對佛說：『要怎樣修行才能證得諸佛的道？』佛說：『一切眾生都是佛。你現在應當唸誦西方極樂世界的阿彌陀佛（Amitabha），常常勤奮精進，就能證得佛道。』父王說：『一切眾生為什麼是佛呢？』佛說：『一切法不生不滅，沒有動搖，沒有取捨，沒有相貌，沒有自性。可以在這佛法中，安住你的心，不要相信其他的。』當時，父王與七萬釋迦（Sakya）族人聽到這些佛法，信解歡喜，領悟了無生法忍。佛現出微笑，說了偈語：『釋迦族人有決定的智慧，所以……』
【English Translation】 English version: The awakened truth should be followed, and paths that are not the right way should not be tread. If there are faults, correct them quickly; if there are merits, do not boast about them. Naturally, you will stay away from misfortune and meet with happiness. Living in this world, you will be respected by people and blessed by heaven. In the future, when you are reborn in the Pure Land, becoming a saint is attainable, and reaching the Way is possible. Why bother caring about external appearances?
Inquiring about fate and flattering to seek wealth and glory, why bother hoping to predict the day of final return? This is not the understanding of a practitioner, but rather the delusion of ordinary people. Do not follow other pursuits, but abide by your duty. When it is time to practice benevolence, do not yield. You should emulate the virtuous. Fame and fortune are not enough to move your heart, and life and death are not enough to trouble your thoughts. If you want to achieve success and fulfill your aspirations, you must start from the near and gradually move towards the far. You should infer the cause from the result, and believe that there will be retribution for your actions. Wisdom is enough to illuminate delusion, and light is enough to illuminate darkness. Words can be a model, and actions can be a source of joy. Virtue and righteousness are worthy of respect, advancement and retreat can be measured, and you can distinguish falsehood from truth, like the fine quality of a touchstone, like a mirror that removes darkness and illuminates things, and like a true lamp that illuminates the world. He is a great teacher, a friend who comes uninvited, throwing out the treasures of the dragon palace and bestowing them universally on all beings, removing the gates of the ancestral hall and universally accommodating those who come, clearing away evil diseases and pointing the way back to the source of the wonderful Dharma, so that the dim mirror can be polished again, like dirty clothes that are washed clean again, so that the true wind of the Dharma can be revived, and blessings can reach the great thousand worlds, seeing the sun of wisdom become brighter and its radiance shine for ten thousand ages. He can be called the true son of the Buddha, and he can be called a great man! What shame is there in following the teachings of the great sage Amitabha (Amitabha) of the Western Paradise with such a mind?
The Buddha Speaks of Mindfulness of the Buddha to His Father
The Ratnakuta Sutra says: The World Honored One's father, bowing at the Buddha's feet, with one mind and palms together, said to the Buddha: 'How should I practice to attain the path of all Buddhas?' The Buddha said: 'All sentient beings are Buddhas. You should now recite the name of Amitabha (Amitabha) Buddha of the Western World of Ultimate Bliss, and by constantly being diligent and vigorous, you will attain the Buddha's path.' The father said: 'Why are all sentient beings Buddhas?' The Buddha said: 'All dharmas are unborn and unmoving, without taking or rejecting, without appearance, and without self-nature. You can abide in this Buddha-dharma, and do not believe in others.' At that time, the father and seventy thousand members of the Sakya (Sakya) clan heard these teachings, and with faith and understanding, they rejoiced and awakened to the forbearance of non-birth. The Buddha showed a smile and spoke a verse: 'The Sakya clan has decisive wisdom, therefore...'
于佛法決信心安住人中命終已。得生安樂國。面奉阿彌陀無畏成菩提。
善財五十三參首見德云比丘說唸佛門
華嚴經入法界品云。德云比丘告善財言。善男子。我得自在決定解力。信眼清凈智光照耀。普觀境界離一切障。具清凈行。往詣十方供養諸佛。常念一切諸佛如來。總持一切諸佛正法。常見一切諸佛隨諸眾生種種心樂。示現種種成正覺門。于大眾中而師子吼。善男子。我惟得此憶念一切諸佛境界。智慧光明普見法門。所謂智光普照唸佛門。令一切眾生唸佛門。令安住力唸佛門。令安住法念佛門。照曜諸方唸佛門。入不可見處唸佛門。住于諸劫唸佛門。住一切時念佛門。住一切剎唸佛門。住一切世唸佛門。住一切境唸佛門。住寂滅唸佛門。住遠離唸佛門。住廣大唸佛門。住微細唸佛門。住莊嚴唸佛門。住能事唸佛門。住自在心念佛門。住自業唸佛門。住神變唸佛門。住虛空唸佛門。
智首菩薩說唸佛
華嚴經云。一切威儀中常唸佛功德。晝夜無暫斷。如是業應作。
龍樹大士勸唸佛
大智度論云。佛是無上法王。諸大菩薩為法臣。諸臣所尊重者。惟佛法王。是故菩薩應當唸佛。又云。有諸菩薩。自念往昔謗般若。墮惡道經無量劫。雖修余行未能得出。后遇善知識教行唸佛
【現代漢語翻譯】 現代漢語譯本：對於佛法堅定信心並安住於此的人，在臨終之後，能夠往生到安樂國（指西方極樂世界）。在那裡，可以直接面見阿彌陀佛（Amitabha），最終證得無畏的菩提（bodhi，覺悟）。
善財童子五十三參中，首先拜見的德云比丘（Bhiksu，佛教出家男眾）所宣說的唸佛法門。
《華嚴經·入法界品》中記載，德云比丘告訴善財童子說：『善男子，我獲得了自在決定的解脫力量，信眼清凈，智慧光明照耀，普遍觀察一切境界，遠離一切障礙，具足清凈的行為。我前往十方世界供養諸佛，常常憶念一切諸佛如來，總持一切諸佛的正法，常見一切諸佛隨著各種眾生的心意和喜好，示現種種成就正覺的法門，在大眾之中發出獅子吼。善男子，我僅僅獲得了這種憶念一切諸佛境界的智慧光明普見法門，也就是所謂的智光普照唸佛門，令一切眾生進入唸佛門，令安住于力量的唸佛門，令安住於法的唸佛門，照耀各方世界的唸佛門，進入不可見之處的唸佛門，安住于諸劫的唸佛門，安住於一切時的唸佛門，安住於一切剎土（Buddha-kshetra，佛土）的唸佛門，安住於一切世間的唸佛門，安住於一切境界的唸佛門，安住于寂滅的唸佛門，安住于遠離的唸佛門，安住于廣大的唸佛門，安住于微細的唸佛門，安住于莊嚴的唸佛門，安住于能成辦一切事業的唸佛門，安住于自在心的唸佛門，安住于自身業力的唸佛門，安住于神通變化的唸佛門，安住于虛空的唸佛門。』
智首菩薩（Bodhisattva，佛教中發願要度一切眾產生佛的人）宣說唸佛：
《華嚴經》中說：『在一切威儀（指行住坐臥等行為）中，常常憶念佛的功德，晝夜沒有片刻間斷，應當這樣修行。』
龍樹菩薩（Nagarjuna）勸人唸佛：
《大智度論》中說：『佛是無上的法王，諸大菩薩是法王的大臣。所有大臣所尊重的，唯有佛法王。因此，菩薩應當憶念佛。』又說：『有些菩薩，自己回憶往昔誹謗般若（Prajna，智慧），墮入惡道經歷了無量劫。雖然修習其他法門，卻不能從中解脫。後來遇到善知識（Kalyanamitra，善友）教導修行唸佛法門。』
【English Translation】 English version: Those who have firm faith in the Buddha's teachings and abide in it, after the end of their lives, will be reborn in the Land of Bliss (referring to the Western Pure Land). There, they can directly face Amitabha (Amitabha), and ultimately attain fearless bodhi (bodhi, enlightenment).
In the Fifty-Three Visits of Sudhana, the first person he met, Bhiksu (Bhiksu, Buddhist monk) De Yun, spoke of the Dharma gate of Buddha-Recollection.
The Avatamsaka Sutra, Entering the Dharma Realm Chapter, states: 'Bhiksu De Yun told Sudhana, 'Good man, I have obtained the power of unhindered and decisive understanding, my eye of faith is pure, the light of wisdom shines, I universally observe all realms, I am free from all obstacles, and I possess pure conduct. I go to the ten directions to make offerings to all Buddhas, I constantly remember all the Tathagatas (Tathagata, 'Thus Gone One', an epithet of the Buddha), I uphold all the Buddhas' true Dharma, I constantly see all the Buddhas, according to the various minds and joys of all beings, manifesting various gates to accomplishing perfect enlightenment, and roaring like a lion in the great assembly. Good man, I have only obtained this wisdom light universally seeing Dharma gate of remembering all the Buddhas' realms, which is called the Wisdom Light Universally Illuminating Buddha-Recollection Gate, enabling all beings to enter the Buddha-Recollection Gate, enabling the Buddha-Recollection Gate of abiding in strength, enabling the Buddha-Recollection Gate of abiding in the Dharma, illuminating the Buddha-Recollection Gate of all directions, entering the Buddha-Recollection Gate of invisible places, abiding in the Buddha-Recollection Gate of all kalpas, abiding in the Buddha-Recollection Gate of all times, abiding in the Buddha-Recollection Gate of all Buddha-lands (Buddha-kshetra, Buddha-field), abiding in the Buddha-Recollection Gate of all worlds, abiding in the Buddha-Recollection Gate of all realms, abiding in the Buddha-Recollection Gate of quiescence, abiding in the Buddha-Recollection Gate of detachment, abiding in the Buddha-Recollection Gate of vastness, abiding in the Buddha-Recollection Gate of subtlety, abiding in the Buddha-Recollection Gate of adornment, abiding in the Buddha-Recollection Gate of accomplishment, abiding in the Buddha-Recollection Gate of the unhindered mind, abiding in the Buddha-Recollection Gate of one's own karma, abiding in the Buddha-Recollection Gate of miraculous transformations, abiding in the Buddha-Recollection Gate of emptiness.'
Bodhisattva (Bodhisattva, a being who aspires to attain Buddhahood for the benefit of all beings) Wisdom Leader speaks of Buddha-Recollection:
The Avatamsaka Sutra states: 'In all deportments (referring to actions such as walking, standing, sitting, and lying down), constantly remember the merits of the Buddha, without interruption day and night; one should practice in this way.'
Nagarjuna (Nagarjuna) encourages Buddha-Recollection:
The Mahaprajnaparamita Sastra states: 'The Buddha is the supreme Dharma King, and the great Bodhisattvas are the Dharma ministers. What all the ministers respect is only the Buddha Dharma King. Therefore, Bodhisattvas should remember the Buddha.' It also says: 'Some Bodhisattvas, recalling their past slander of Prajna (Prajna, wisdom), fell into evil paths for countless kalpas. Although they practiced other Dharmas, they could not be liberated from them. Later, they met a good teacher (Kalyanamitra, spiritual friend) who taught them to practice the Dharma gate of Buddha-Recollection.'
三昧。即得並遣罪障方得解脫。又偈云。若人愿作佛心念阿彌陀。即時為現身。故我歸命禮。
唸佛功德有七種勝
甘露疏云。一詞少易行勝。唯稱一句南無阿彌陀佛一切人可念故。二念緣佛境勝。一心緣唸佛身相好。凈國為境故。三離難獲安勝。諸佛菩薩加護念佛者。無諸患難安慶吉祥。四稱名滅罪勝。唸佛一聲滅八十億劫生死重罪。五持念獲福勝。稱佛一聲勝四天下七寶供佛及阿羅漢。六果感見佛勝。眾生唸佛必定見佛。七親迎往生勝。化佛菩薩放光迎接行者。往生佛土。
修持法門
夫無為境界迥絕名言。有漏色心要憑修證真如具含眾德。方便而有多門。上自離相平等下至十念稱名。總括不離三乘往生冥符九品。有念終歸於無念。有生直至於無生。可調一句彌陀群機普應矣。
離相念佛三昧無住法門
慈照宗主云。離相念佛三昧者。上根智人悟此深理。常運虛空平等。心無我人眾生壽者相。經云。離一切諸相。即名諸佛。論曰。我以計內人以計外眾生。以續前為能壽者。以續後為義。既無內外前後執心。則一切諸相悉皆空寂。故經云。知無我人誰受輪轉。亦無身心受彼生死。是名離相念佛三昧。此則見一切眾生本性皆同彌陀。既不執有相無相二邊。亦無有斷見常見之說。
【現代漢語翻譯】 現代漢語譯本 三昧（Samadhi，指心專注一境的狀態），立即可以消除罪業和障礙，從而獲得解脫。還有偈語說：『如果有人發願成佛，心中唸誦阿彌陀佛（Amitabha），阿彌陀佛就會立即顯現。』所以我歸命禮敬阿彌陀佛。
唸佛的功德有七種殊勝之處：
《甘露疏》中說：第一，詞句少而易行，最為殊勝。僅僅稱念一句『南無阿彌陀佛（Namo Amitabha Buddha）』，所有的人都可以唸誦。第二，所緣的佛境殊勝。一心緣唸佛的身相和美好，以清凈的佛國為境界。第三，遠離災難，獲得安樂殊勝。諸佛菩薩加持護佑唸佛的人，沒有各種患難，安寧幸福吉祥。第四，稱念佛名，消除罪業殊勝。唸佛一聲，可以滅除八十億劫生死輪迴的深重罪業。第五，持唸佛名，獲得福報殊勝。稱念佛一聲，勝過用四天下的七寶供養佛和阿羅漢（Arhat）。第六，果報感應，得見佛身殊勝。眾生唸佛，必定能見到佛。第七，佛來親迎，往生凈土殊勝。化佛和菩薩會放光迎接修行人，往生到佛的國土。
修持法門
無為的境界超越了語言文字的描述。有漏的色身和心識，要依靠修行來證悟。真如本性具含一切功德。方便法門有很多種，從離相的平等觀，到臨終的十念稱名，總的來說都離不開三乘的教義，往生凈土也暗合九品蓮花的品位。有念最終歸於無念，有生直接達到無生。一句阿彌陀佛，可以調和各種根器的眾生，普遍適應各種情況。
離相念佛三昧無住法門
慈照宗主說：『離相念佛三昧，是上等根器、有智慧的人，領悟到這種深刻的道理后，常常運用虛空般平等的智慧，心中沒有我相、人相、眾生相、壽者相。《金剛經》說：『離開一切諸相，就叫做佛。』《大乘起信論》說：『執著于內在的自我，執著于外在的他人，執著于延續前唸的眾生，執著于延續後唸的壽命。』既然沒有內外前後這些執著，那麼一切諸相就都空寂了。所以經中說：『知道沒有我，沒有人，誰在輪迴？也沒有身心來承受生死。』這就叫做離相念佛三昧。』這就是說，見到一切眾生的本性都和阿彌陀佛一樣。既不執著于有相和無相的兩種極端，也沒有斷見和常見的說法。
【English Translation】 English version Samadhi (a state of concentrated mind) immediately eliminates karmic debts and obstacles, thereby attaining liberation. Furthermore, a gatha (verse) says: 'If a person aspires to become a Buddha and recites Amitabha (Amitabha Buddha) in their mind, Amitabha will immediately manifest.' Therefore, I take refuge in and pay homage to Amitabha.
The merits of reciting the Buddha's name have seven kinds of superiorities:
The 'Sweet Dew Commentary' says: First, the words are few and easy to practice, which is most superior. Simply reciting the phrase 'Namo Amitabha Buddha (Homage to Amitabha Buddha),' everyone can recite it. Second, the object of contemplation is superior. Single-mindedly contemplating the Buddha's physical form and its excellences, taking the pure land as the object. Third, escaping difficulties and obtaining peace is superior. All Buddhas and Bodhisattvas protect and bless those who recite the Buddha's name, free from all calamities, with peace, happiness, and auspiciousness. Fourth, reciting the name and eradicating sins is superior. Reciting the Buddha's name once can eradicate the heavy sins of eighty billion kalpas (aeons) of birth and death. Fifth, upholding the recitation and obtaining blessings is superior. Reciting the Buddha's name once surpasses offering the Buddhas and Arhats (Enlightened beings) with the seven treasures of the four continents. Sixth, the karmic response of seeing the Buddha is superior. Sentient beings who recite the Buddha's name will certainly see the Buddha. Seventh, being personally welcomed and reborn is superior. Transformation Buddhas and Bodhisattvas emit light to welcome practitioners, leading them to be reborn in the Buddha's land.
Methods of Practice
The realm of non-action transcends description in words. The defiled physical body and mind must rely on cultivation to realize enlightenment. True Thusness inherently contains all virtues. Expedient methods are numerous, from the equality of non-attachment to the ten recitations at the time of death. In general, they do not deviate from the teachings of the Three Vehicles, and rebirth in the Pure Land implicitly corresponds to the nine grades of lotuses. The state of having thoughts ultimately returns to the state of having no thoughts, and the state of being born directly reaches the state of no birth. The single phrase 'Amitabha' can harmonize with the various capacities of sentient beings and universally respond to all situations.
The Non-Abiding Dharma Gate of Samadhi through Recitation of the Buddha's Name without Attachment
Master Cizhao said: 'The Samadhi of reciting the Buddha's name without attachment is for people of superior capacity and wisdom who understand this profound principle. They constantly employ the equality of emptiness, without the perception of self, others, sentient beings, or lifespan. The Sutra says: 'To be free from all appearances is called a Buddha.' The Treatise says: 'Attachment to the inner self, attachment to the outer other, attachment to sentient beings as a continuation of previous thoughts, attachment to lifespan as a continuation of later thoughts.' Since there is no attachment to inner, outer, before, or after, then all appearances are empty and still. Therefore, the Sutra says: 'Knowing there is no self, no person, who undergoes transmigration? There is also no body or mind to endure birth and death.' This is called the Samadhi of reciting the Buddha's name without attachment.' This means seeing that the inherent nature of all sentient beings is the same as Amitabha. Neither clinging to the two extremes of existence and non-existence, nor holding views of annihilation or permanence.
由是念念彌陀出世。處處極樂現前。如此念者。無念之念。念則真如無生之生。生則實相故知無念即離念。實相乃無相。無相則無住。無住則入佛境界。此乃無上正真大菩提道。若到此地無修無證。無生死可脫。無涅槃可求。性相俱空聖凡齊等。無佛道可成。無眾生可度。無己靈可得。一念無為十方坐斷。無一法本有無一法始成。自他互收事理無礙。塵塵具足剎剎全彰。法本如然思議莫及。可謂十方薄伽梵一路涅槃門。
天臺唸佛三昧三觀法門
<
捏不成團 撥不開看 來看去轉 成呆人人 若到呆田 地三觀元 來是禍胎
智者大師云。諸佛教理既明。非觀行無以復性。乃依一心三諦之理。示三止三觀。一一觀心念念不可得。先空次假后中。離二邊而觀一心。如雲外之月者。此乃別教之行相也。又云。破一切惑莫盛乎空。建一切法莫盛乎假。究竟一切性莫大乎中。故一中一切中。無假無空無不中。空假亦爾。即圓教之行相也。如西天伊字三點。首羅天之三目。非縱非橫並列。故三觀圓成。法身不素。即免同窮子也。龍樹菩薩偈云。因緣所生法。我說即是空。亦名為假名。亦名中道義。斯與楞嚴圓覺經說奢摩陀三摩缽提
【現代漢語翻譯】 現代漢語譯本： 由此，每一個念頭都是彌陀（Amitabha，阿彌陀佛）出世，每一個地方都是極樂（Sukhavati，西方極樂世界）的顯現。如此唸佛之人，所念的是無念之念。念即是真如（Tathata，事物的真實如是之性），是無生之生。生即是實相（Reality-aspect，諸法真實不虛的體相）。所以要知道，無念就是離念，實相就是無相，無相就是無住，無住就是進入佛的境界。這才是無上正真大菩提道。若到達此地步，就無修無證，無生死可脫，無涅槃可求，自性與現象皆空，聖人與凡人平等，無佛道可成，無眾生可度，無自己的靈性可得。一念無為，十方世界皆被截斷。沒有哪一法是本來就有的，也沒有哪一法是後來才形成的。自與他互相包容，事與理之間沒有障礙。每一微塵都具足，每一剎土都完全彰顯。法的本性本來就是如此，思議無法到達。可以說是十方諸佛通往涅槃的唯一道路。 天臺宗的唸佛三昧三觀法門 捏也捏不成團，撥也撥不開看，來看去反而變得呆滯。如果到了呆滯的田地，三觀的根本就成了禍胎。 智者大師說，各種佛教的道理既然已經明白，如果不用觀行就無法恢復本性。於是依據一心三諦（One Mind Three Truths，空諦、假諦、中諦）的道理，開示三止三觀（Threefold Stopping and Contemplation，止息一切外境、止息妄心、止息空有二邊；空觀、假觀、中觀）。每一個觀心的念頭都不可得，先空、次假、后中，離開二邊而觀一心，就像云外的月亮一樣。這是別教（Distinct Teaching，藏教、通教、別教、圓教之一）的修行方法。又說，破除一切迷惑沒有比空觀更強的，建立一切法沒有比假觀更強的，究竟一切事物的本性沒有比中觀更偉大的。所以一中一切中，沒有假沒有空沒有不中。空觀和假觀也是如此。這就是圓教（Perfect Teaching，藏教、通教、別教、圓教之一）的修行方法。就像西天伊字的三點，首羅天（Sura，印度教神祇）的三隻眼睛，非縱非橫並列。所以三觀圓滿成就，法身（Dharmakaya，佛的法性之身）就不會是空虛的，也就免於成為窮子（Prodigal son，比喻不認識自己本有佛性的人）。龍樹菩薩（Nagarjuna，大乘佛教中觀學派創始人）的偈頌說，因緣所生的法，我說就是空，也叫做假名，也叫做中道義。這與《楞嚴經》（Surangama Sutra）和《圓覺經》（Perfect Enlightenment Sutra）所說的奢摩他（Samatha，止）、三摩缽提（Samapatti，等至）相符。
【English Translation】 English version: Therefore, every thought is the appearance of Amitabha (Amitabha, the Buddha of Infinite Light), and every place is the manifestation of Sukhavati (the Western Pure Land of Ultimate Bliss). For those who recite in this way, what is recited is the thought of no-thought. Recitation is thus the Suchness (Tathata, the true nature of things), the birth of no-birth. Birth is thus the Reality-aspect (Reality-aspect, the true and unchanging form of all dharmas). Therefore, know that no-thought is leaving thought, Reality-aspect is no-form, no-form is no-abiding, and no-abiding is entering the realm of the Buddha. This is the unsurpassed, truly enlightened Great Bodhi Path. If one reaches this stage, there is no cultivation, no realization, no birth and death to escape, and no Nirvana to seek. Self-nature and phenomena are both empty, saints and ordinary beings are equal, there is no Buddha-path to achieve, no sentient beings to liberate, and no self-spirit to attain. With one thought of non-action, the ten directions are cut off. No dharma is originally existent, and no dharma is newly formed. Self and other mutually contain each other, and there is no obstruction between phenomena and principle. Every dust particle is complete, and every Buddha-land is fully manifest. The nature of the Dharma is inherently so, beyond the reach of thought. It can be said that it is the one path to Nirvana for all Buddhas in the ten directions. The Tiantai School's Method of Threefold Contemplation in the Samadhi of Buddha Recitation Cannot be kneaded into a ball, cannot be opened to see, looking at it only makes one dull. If one reaches the state of dullness, the root of the threefold contemplation becomes a source of misfortune. The Great Master Zhiyi (智者大師) said, 'Since the principles of all Buddhist teachings are clear, one cannot restore one's nature without contemplation and practice.' Therefore, based on the principle of the Three Truths in One Mind (One Mind Three Truths, Emptiness, Provisional Existence, and the Middle Way), he revealed the Threefold Stopping and Contemplation (Threefold Stopping and Contemplation, stopping all external objects, stopping deluded thoughts, and stopping the two extremes of emptiness and existence; contemplation of emptiness, contemplation of provisional existence, and contemplation of the Middle Way). Every thought of contemplation is unattainable, first emptiness, then provisional existence, then the Middle Way, leaving the two extremes to contemplate the One Mind, like the moon outside the clouds. This is the practice of the Distinct Teaching (Distinct Teaching, one of the four teachings: Tripitaka Teaching, Shared Teaching, Distinct Teaching, and Perfect Teaching). He also said, 'There is no greater way to break through all delusions than the contemplation of emptiness, no greater way to establish all dharmas than the contemplation of provisional existence, and no greater way to ultimately understand all natures than the contemplation of the Middle Way.' Therefore, one Middle is all Middle, there is no provisional existence, no emptiness, and nothing that is not the Middle Way. Emptiness and provisional existence are also like this. This is the practice of the Perfect Teaching (Perfect Teaching, one of the four teachings: Tripitaka Teaching, Shared Teaching, Distinct Teaching, and Perfect Teaching). It is like the three dots of the I-character in the Western Heaven, the three eyes of Sura (Sura, a Hindu deity), neither vertical nor horizontal, but arranged side by side. Therefore, the threefold contemplation is perfectly accomplished, and the Dharmakaya (Dharmakaya, the body of the Buddha's Dharma nature) will not be empty, and one will avoid becoming a prodigal son (Prodigal son, a metaphor for those who do not recognize their inherent Buddha-nature). The verse of Nagarjuna (Nagarjuna, the founder of the Madhyamaka school of Mahayana Buddhism) says, 'The dharmas that arise from conditions, I say are emptiness, and are also called provisional names, and are also called the meaning of the Middle Way.' This is consistent with what the Surangama Sutra (Surangama Sutra) and the Perfect Enlightenment Sutra (Perfect Enlightenment Sutra) say about Samatha (Samatha, cessation) and Samapatti (Samapatti, perfect concentration).
禪那三觀。名目雖殊。其致一也。亦曰。三諦天然之性德也。中諦者統一切法。真諦者泯一切法。俗諦者立一切法舉一即三非前後也。含生本具非造作之所得也。秘藏不顯蓋三惑之所覆也。無明翳乎法性。塵沙障乎化導。見思阻乎空寂。然茲三惑乃體上之虛妄也。由是立乎三觀。破乎三惑。證乎三智。成乎三德。空觀者破見思惑。證一切智成般若德。假觀者破塵沙惑。證道種智成解脫德。中觀者破無明惑。證一切種智成法身德。非各別也。非異時也。天然之理具諸法故。然茲三諦性之自爾。窮理盡性。故與禪宗異而非異也。行者唸佛之時意根為因。白毫圓光為緣。所起之念。即所生法。諦觀念佛心起。即是假名。體之即空洞鑑。此心有如來藏離邊顯中。若根若塵並是法界。諸佛眾生一念普應。即邊而中。無佛無念。此乃大乘圓修三觀念佛也。可謂無相無空無不空。即是如來真實相。
空觀念佛三昧無念法門
空觀念佛三昧者。即祖師序云。思專想寂志一不撓。氣虛神朗無幽不徹。入斯定者昧然忘知。塵累頓消滯情融朗。非天下至妙。孰能與於此哉。智者大師以空觀而蕩一切法。故云一空一切空無假無中而不空。入此觀者是審實真諦也。今欲令行人反妄歸真故謂之從假入空觀。蓋假者是入空之詮。先觀一切
法是假。乃至四大五蘊六根六塵六識。盡十方世界山河大地皆無一物。了知虛妄而得會真。故名二諦觀。修此者先要攝心靜坐。將世間一切虛妄不實境界。盡情掃蕩俱不住著惟觀于空。故般若經云。內空外空內外空空空空亦不可得。如是頓入如來寶明空海。性覺真空。即如來藏空性圓明靈光遍照法界性故。如摩尼珠隨意出生。如大溟海深廣含攝。平等性智名佛知見。可謂諸行無常一切空。即是如來大圓覺。
日觀念佛三昧專想法門
觀無量壽佛經云。佛告韋提希。汝及眾生應當專心。繫念一處想于西方。凡作想者。一切眾生自非生盲。有目之徒皆見日沒。當起想念正坐西向。諦觀于日令心堅住專想不移。日欲沒時狀如懸鼓。既見日已開目閉目皆令明瞭。是為日想。名曰初觀。行人入此觀者須于靜處屏絕外緣。正坐攝心諦觀日輪現在目前。注心一境凝然寂靜。如對明鏡自睹面像。心若馳散制之令還。心息住定。即得三昧。可謂海底金烏天上日。眼中瞳子面前人。
參禪唸佛三昧究竟法門
遠祖師禪經序云。禪非智無以窮其寂。智非禪無以深其照。禪智者照寂之謂其相濟也。照不離寂。寂不離照。感則俱游。應則同趣。慈照云寂而常照。照而常寂。常寂常照。名常寂光念佛之人。欲參禪見性但依
【現代漢語翻譯】 現代漢語譯本：法是虛假的。乃至四大（地、水、火、風）、五蘊（色、受、想、行、識）、六根（眼、耳、鼻、舌、身、意）、六塵（色、聲、香、味、觸、法）、六識（眼識、耳識、鼻識、舌識、身識、意識）。整個十方世界、山河大地，沒有一樣是真實的。了知一切都是虛妄，才能證會真如。所以叫做二諦觀。修習這種觀法，首先要收攝心神，將世間一切虛妄不實的境界，全部掃除乾淨，不要執著，只觀照空性。所以《般若經》說：『內空、外空、內外空、空空空，空也不可得。』這樣就能頓然進入如來寶明空海，性覺真空，也就是如來藏的空性圓明，靈光遍照法界。如同摩尼珠（如意寶珠）隨意出生，如同大海深廣含攝。平等性智就是佛的知見。可以說諸行無常，一切皆空，就是如來的大圓覺。
日觀念佛三昧專想法門
《觀無量壽佛經》說：『佛告訴韋提希（人名）：你和眾生應當專心，將心念集中在一處，觀想西方。凡是作觀想的人，除非是天生盲人，有眼睛的人都能看見太陽落山。應當開始觀想，端正坐好，面向西方，仔細觀看太陽，使心念堅定，專心觀想，不要轉移。太陽將要落山時，形狀像懸掛的鼓。已經看見太陽后，睜眼閉眼都要清楚明白。』這就是日想，叫做初觀。修行人進入這種觀法，必須在安靜的地方，屏除一切外緣，端正坐好，收攝心神，仔細觀看日輪現在眼前。將心專注在一個境界上，凝然寂靜，如同面對明鏡，自己看到自己的面容。心如果散亂，就制止它，使它回來。心息平靜安定，就能得到三昧（禪定）。可以說海底的金烏（太陽）是天上的太陽，眼中的瞳子是面前的人。
參禪唸佛三昧究竟法門
遠祖師禪經序說：『禪如果沒有智慧，就無法窮盡它的寂靜；智慧如果沒有禪定，就無法深入它的照用。禪智，就是照和寂的結合，它們互相幫助。照不離寂，寂不離照。感應時一起活動，迴應時一起趨向。』慈照說：『寂靜而常照，照用而常寂靜。常寂常照，叫做常寂光。』唸佛的人，想要參禪見性，只要依...
【English Translation】 English version: The Dharma is illusory. Even the Four Great Elements (earth, water, fire, wind), the Five Skandhas (form, feeling, perception, volition, consciousness), the Six Roots (eye, ear, nose, tongue, body, mind), the Six Dusts (form, sound, smell, taste, touch, dharma), the Six Consciousnesses (eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, mind-consciousness). Throughout the ten directions of the world, mountains, rivers, and the great earth, there is not a single real thing. Knowing that all is illusory, one can realize the True Thusness. Therefore, it is called the Two Truths Contemplation. Those who cultivate this practice must first gather their minds, sweeping away all illusory and unreal realms of the world, without clinging to anything, only contemplating emptiness. Therefore, the Prajna Sutra says: 'Inner emptiness, outer emptiness, inner and outer emptiness, emptiness of emptiness, even emptiness is unattainable.' In this way, one can suddenly enter the Tathagata's (another name for Buddha) Treasure Bright Empty Ocean, the nature-awakened True Emptiness, which is the empty nature of the Tathagatagarbha (Buddha-nature), perfectly bright, and the spiritual light illuminates the entire Dharma Realm. Like a Mani Jewel (wish-fulfilling jewel) that produces whatever is desired, like a vast ocean that deeply contains everything. Equality Wisdom is the Buddha's knowledge and vision. It can be said that all phenomena are impermanent, and everything is empty, which is the Tathagata's Great Perfect Enlightenment.
The Special Method of Sun Contemplation Buddha Recitation Samadhi
The Contemplation Sutra of the Immeasurable Life Buddha says: 'The Buddha told Vaidehi (a person's name): You and sentient beings should concentrate your minds, focusing your thoughts on one place, contemplating the West. All those who practice contemplation, unless they are born blind, those with eyes can see the setting sun. You should begin to contemplate, sit upright facing west, carefully observe the sun, making your mind firm, focusing your thoughts without wavering. When the sun is about to set, its shape is like a suspended drum. After seeing the sun, whether your eyes are open or closed, you should see it clearly.' This is the Sun Contemplation, called the First Contemplation. Practitioners who enter this contemplation must be in a quiet place, secluded from external influences, sit upright, gather their minds, and carefully observe the sun wheel present before their eyes. Focus your mind on one state, still and silent, as if facing a clear mirror, seeing your own face. If the mind wanders, restrain it and bring it back. When the mind is calm and stable, you can attain Samadhi (meditative absorption). It can be said that the golden crow (sun) at the bottom of the sea is the sun in the sky, and the pupil in the eye is the person in front of you.
The Ultimate Method of Chan Meditation and Buddha Recitation Samadhi
The Preface to the Chan Sutra of the Distant Ancestor says: 'Without wisdom, Chan cannot exhaust its stillness; without Chan, wisdom cannot deepen its illumination. Chan and wisdom are the combination of illumination and stillness, they help each other. Illumination does not leave stillness, and stillness does not leave illumination. When there is feeling, they move together; when there is response, they go in the same direction.' Cizhao said: 'Stillness and constant illumination, illumination and constant stillness. Constant stillness and constant illumination is called the Constant Light.' Those who recite the Buddha's name and want to practice Chan and see their nature, just rely on...
此法。要于靜室正身端坐。掃除緣累截斷情塵。瞠開眼睛外不著境。內不住定。回光一照。內外俱寂。然後密密。舉念南無阿彌陀佛三五聲。回光自看云見性。則成佛畢竟那個。是我本性阿彌陀。卻又照覷看只今舉底。這一念從何處起覷破這一念。復又覷破這覷底是誰○參良久又舉念南無阿彌陀佛。又如是覷如是參急切做工夫。勿令間斷。惺惺不昧。如雞抱卵不拘四威儀中亦如是。舉如是看如是參。忽於行住坐臥處聞聲見色時。豁然明悟。親見本性彌陀。內外身心一時透脫。盡乾坤大地是個西方。萬象森羅無非自己。靜無遺照動不離寂。然後興慈運悲接引未悟。悲智圓融入無功用行。得生上品名實報莊嚴土。得一切種智。可謂萬古碧潭空界月。再三撈漉始應知。
攝心念佛三昧調息法門
大集經賢護品云。求無上菩提者。應修唸佛禪三昧。偈云。若人專念彌陀佛號。曰無上深妙禪。至心想像見佛時。即是不生不滅法。坐禪三昧經云。菩薩坐禪不念一切。惟念一佛。即得三昧。初機修習未免昏散二病。須假對治人天。寶鑑云。凡修禪定。即入靜室。正身端坐數出入息。從一數至十。從十數至百。百數至千萬。此身兀然此心寂然。與虛空等不煩禁止。如是久之一息自住。不出不入時覺此息。從毛孔中八萬四千
【現代漢語翻譯】 現代漢語譯本： 此法，要在安靜的房間里，端正身體坐好，掃除一切外緣的牽累，截斷一切情感的干擾。睜大眼睛，使心不執著于外境，也不停留在禪定之中。將心光收回，向內照看，使內外都達到寂靜。然後默默地念誦『南無阿彌陀佛』三五聲。將心光收回，自己觀察什麼是見性，這樣才能成就佛果，究竟哪個是我的本性阿彌陀佛（Amitabha，無量光佛）？再仔細觀察，看現在念佛的這一念從何處生起，看破這一念。再看破這觀察念頭的是誰。參究良久，又唸誦『南無阿彌陀佛』。像這樣觀察，像這樣參究，急切地用功，不要讓它間斷。保持清醒，不要昏昧，就像母雞孵蛋一樣，不拘泥於行、住、坐、臥四種威儀，都像這樣唸佛、這樣觀察、這樣參究。忽然在行走、站立、坐著、躺臥的時候，聽到聲音、看到顏色時，豁然開悟，親眼見到自己的本性彌陀（Amitabha，無量光佛），內外身心一時透脫。整個宇宙大地都是西方極樂世界，萬事萬物無不是自己。靜止時沒有遺留的照，動時也不離開寂靜。然後發起慈悲心，運用悲願，接引尚未覺悟的眾生。悲心和智慧圓融，進入無功用的修行，就能往生到上品實報莊嚴土，獲得一切種智。真可謂萬古碧潭中的空中之月，要經過再三撈取才能真正認識。
攝心念佛三昧調息法門
《大集經·賢護品》中說：『求無上菩提的人，應當修習唸佛禪三昧。』偈語說：『如果有人專心念誦彌陀佛（Amitabha，無量光佛）的名號，這就是無上甚深微妙的禪定。至誠地想像見到佛時，就是不生不滅的法。』《坐禪三昧經》中說：『菩薩坐禪時不念一切，只念一佛，就能得到三昧。』初學者修習時，難免出現昏沉和散亂兩種毛病，必須藉助對治的方法。《人天寶鑑》中說：『凡是修習禪定，就進入安靜的房間，端正身體坐好，數自己的呼吸，從一數到十，從十數到百，百數到千萬。這時身體好像靜止不動，心也寂然不動，與虛空一樣，不用刻意禁止。像這樣時間長了，呼吸自然停止，不出不入，這時感覺到呼吸從毛孔中進出，共有八萬四千個毛孔。』
【English Translation】 English version: This method requires one to sit upright in a quiet room, eliminating all external entanglements and severing emotional disturbances. Open your eyes wide, so that the mind neither clings to external objects nor dwells in samadhi (定，concentration). Turn the light inward and illuminate, so that both inside and outside are still. Then, silently recite 'Namo Amitabha Buddha' (南無阿彌陀佛，Homage to Amitabha Buddha) three to five times. Turn the light inward and observe what is seeing the nature. Only in this way can one achieve Buddhahood. Ultimately, what is my inherent nature Amitabha (Amitabha，無量光佛，Infinite Light Buddha)? Further, carefully observe where this thought of reciting the Buddha's name arises from, and break through this thought. Then, break through who is observing this thought. After contemplating for a long time, recite 'Namo Amitabha Buddha' again. Observe and contemplate in this way, diligently putting in effort, without allowing it to be interrupted. Remain awake and clear, like a hen hatching eggs, regardless of the four postures of walking, standing, sitting, and lying down. Recite, observe, and contemplate in this way. Suddenly, while walking, standing, sitting, or lying down, upon hearing a sound or seeing a color, one experiences a sudden awakening, personally seeing one's inherent nature Amitabha (Amitabha，無量光佛，Infinite Light Buddha), and the inner and outer body and mind are completely liberated at once. The entire universe and earth are the Western Pure Land, and all phenomena are none other than oneself. In stillness, there is no residual illumination; in movement, one does not depart from stillness. Then, arouse compassion and employ vows to guide sentient beings who have not yet awakened. Compassion and wisdom are perfectly integrated, entering into effortless practice, and one can be reborn in the upper grade of the Land of Actual Reward and Adornment, attaining all-knowing wisdom. It can be said that the moon in the empty sky over the ancient green pool can only be truly known after repeatedly trying to scoop it up.
The Method of Harmonizing Breath for Samadhi (三昧，concentration) through Mindful Buddha Recitation
The 'Virtuous Protector' chapter of the Mahasamghata Sutra (大集經) states: 'Those who seek unsurpassed Bodhi (菩提，enlightenment) should cultivate the Samadhi (三昧，concentration) of Buddha Recitation.' The verse says: 'If one single-mindedly recites the name of Amitabha Buddha (彌陀佛，Amitabha Buddha), this is the unsurpassed, profound, and subtle Dhyana (禪，meditation). When one sincerely imagines seeing the Buddha, this is the Dharma (法，teachings) of non-birth and non-death.' The Sutra on Seated Meditation Samadhi (坐禪三昧經) states: 'When a Bodhisattva (菩薩，enlightened being) sits in meditation, they do not think of anything else, but only think of one Buddha, and they will attain Samadhi (三昧，concentration).' Beginners in practice inevitably encounter the two illnesses of drowsiness and distraction, and must rely on remedial methods. The Precious Mirror of Humans and Gods states: 'Whenever practicing Dhyana (禪，meditation), enter a quiet room, sit upright, and count the breaths, from one to ten, from ten to one hundred, from one hundred to one thousand. At this time, the body seems still and the mind is also still, like the empty space, without needing to deliberately restrain. After a long time like this, the breath naturally stops, neither going out nor coming in. At this time, one feels the breath entering and exiting from the pores, of which there are eighty-four thousand.'
云蒸霧起。無始已來諸病自除。諸障自滅。自然明悟。譬如盲人忽然有眼。爾時見徹不用尋人指路也。今此攝心念佛欲得速成三昧。對治昏散之法。數息最要。凡欲坐時。先想己身在圓光中。默觀鼻端想出入息。每一息默唸南無阿彌陀佛。一聲方便調息不緩不急。心息相依隨其出入。行住坐臥皆可行之。勿令間斷。常自密密行持。乃至深入禪定。息念兩忘。即此身心與虛空等。久久純熟心眼開通。三昧忽爾現前。即是唯心凈土。
一想念佛三昧專念法門
大般若經云。曼殊室利白佛言。菩薩修行何法疾證無上菩提。佛言。菩薩能正修行一相莊嚴三昧疾證菩提。修此行者。應離喧雜不思眾相。專心繫念於一如來。審取名字善想容儀。即為普觀三世一切諸佛。即得諸佛一切智慧。天臺十疑論云。一切諸佛悉皆平等。但眾生根鈍濁亂者多。若不專心繫念一佛。則心散漫三昧難成。故專令念阿彌陀佛。即是一相三昧。寶王論云。修持一相念佛三昧者。當於行住坐臥繫念不忘。縱令昏寐亦繫念而寢。覺即續之。不以餘業間斷。不以貪嗔等間隔。隨犯隨懺悔。不隔念不異念。不隔日不隔時。唸唸常不離佛。唸唸清凈圓明。即是得一相三昧也。可謂是若了一萬事畢。
六時念佛功德迴向法門
遠公祖師。東
【現代漢語翻譯】 現代漢語譯本：雲霧升騰而起。從無始以來，各種疾病自然消除，各種業障自然消滅，自然而然地明悟。譬如一個盲人忽然有了眼睛，那時就能徹底看清，不需要別人指路了。現在用攝心念佛的方法，想要快速成就三昧，對治昏沉和散亂的最好方法就是數息。凡是想要打坐的時候，先觀想自己的身體在圓光之中，默默地觀察鼻端的呼吸，觀想呼氣和吸氣。每一次呼吸都默唸『南無阿彌陀佛』（皈依阿彌陀佛）一聲，方便地調整呼吸，不要太慢也不要太快。心和呼吸相互依靠，隨著呼吸的出入。行走、站立、坐著、躺著都可以這樣做，不要讓它間斷。經常自己秘密地修行，乃至深入禪定，呼吸和念頭都忘記了，那時身心就和虛空一樣。長久純熟之後，心眼開通，三昧忽然顯現，這就是唯心凈土。
一、想念佛三昧專念法門
《大般若經》說：『曼殊室利（Manjusri，文殊菩薩）問佛說：菩薩修行什麼法能夠快速證得無上菩提？』佛說：『菩薩能夠如法修行一相莊嚴三昧，就能快速證得菩提。』修行這種法門的人，應當遠離喧鬧雜亂，不要思念各種表象，專心繫念於一尊如來（Tathagata，佛）。仔細地記住佛的名字，好好地觀想佛的容貌儀態，這就是普遍地觀想三世一切諸佛，就能得到諸佛的一切智慧。《天臺十疑論》說：一切諸佛都是平等的，但是眾生的根器遲鈍，心識混濁散亂的人很多，如果不專心繫念一佛，那麼心就散漫，三昧難以成就。所以專門讓人念阿彌陀佛（Amitabha），這就是一相三昧。《寶王論》說：修持一相念佛三昧的人，應當在行走、站立、坐著、躺著的時候，繫念不忘。即使昏睡，也要繫念著入睡，醒來就繼續。不要用其他的事情來間斷，不要用貪嗔等煩惱來間隔，隨時犯錯隨時懺悔，不要間隔一個念頭，不要改變念頭，不要隔一天，不要隔一段時間，唸唸常常不離開佛，唸唸清凈圓明，這就是得到一相三昧了。』可以說是『若了一，萬事畢』。
六、時念佛功德迴向法門
遠公祖師（慧遠大師）在東
【English Translation】 English version: Clouds rise and mist gathers. From beginningless time, all illnesses are naturally cured, all obstacles are naturally eliminated, and natural enlightenment arises. It is like a blind person suddenly gaining sight, at which point they can see everything clearly without needing someone to point the way. Now, using the method of focusing the mind on Buddha recitation, desiring to quickly attain Samadhi, the most important method to counteract drowsiness and distraction is counting breaths. Whenever you wish to sit, first visualize your body within a circle of light, silently observe the breath at the tip of your nose, visualizing the inhalation and exhalation. With each breath, silently recite 'Namo Amitabha Buddha' (Homage to Amitabha Buddha) once, conveniently adjusting the breath, not too slow and not too fast. The mind and breath rely on each other, following the inhalation and exhalation. Walking, standing, sitting, and lying down, all can be done. Do not let it be interrupted. Constantly practice secretly, until deeply entering Samadhi, forgetting both breath and thought, at which point the body and mind are equal to emptiness. After prolonged practice, the eye of the mind opens, and Samadhi suddenly appears, which is the Pure Land of the Mind Only.
- The Samadhi of Mindfulness of Buddha, the Dharma Gate of Focused Recitation
The Maha Prajna Paramita Sutra says: 'Manjusri (Manjusri, Bodhisattva of Wisdom) asked the Buddha: What Dharma should a Bodhisattva practice to quickly attain unsurpassed Bodhi?' The Buddha said: 'A Bodhisattva who can correctly practice the Samadhi of One Aspect Adornment can quickly attain Bodhi.' Those who practice this Dharma should stay away from noise and confusion, not think of various appearances, and focus their mind on one Tathagata (Tathagata, Buddha). Carefully remember the name of the Buddha, and well contemplate the appearance and demeanor of the Buddha, which is to universally contemplate all Buddhas of the three times, and thus obtain all the wisdom of all Buddhas. The Ten Doubts about Pure Land says: All Buddhas are equal, but many sentient beings have dull faculties and confused minds. If one does not focus on one Buddha, then the mind will be scattered and Samadhi will be difficult to achieve. Therefore, one is specifically instructed to recite Amitabha Buddha (Amitabha), which is the Samadhi of One Aspect. The Treasure King Treatise says: Those who practice the Samadhi of Mindfulness of Buddha in One Aspect should be mindful and not forget while walking, standing, sitting, and lying down. Even when drowsy, one should be mindful while sleeping, and continue when awake. Do not interrupt with other activities, do not interrupt with greed, anger, etc. Repent whenever you make a mistake, do not interrupt a thought, do not change a thought, do not skip a day, do not skip a time, always be mindful of the Buddha, always be pure and clear, which is to attain the Samadhi of One Aspect.' It can be said that 'If one understands one, all things are finished.'
- The Dharma Gate of Dedicating the Merits of Buddha Recitation at Six Times
Venerable Master Yuan Gong (Master Huiyuan) in the East
林結社僧俗同修。大智上賢深入禪觀。得唸佛三昧中流之士。六時修禮凈土。迴向西方。唐有詩云。遠公獨刻蓮花漏。猶向山中禮六時。凡修此法先於凈室。安置佛像香花燈燭隨分供養澡浴塵垢著清凈衣。每日于日初時。日中時。日沒時。夜初時夜半時。夜終時。自對三寶端身合掌。信禮西方每一時。目睹慈容稱念南無阿彌陀佛聖號一千遍。禮佛四十八拜。念西方文發願迴向。每日晝三夜三六時行道。精專不倦志意修持。堅固行愿凈業圓成。他日必得中品中生矣。
懺罪唸佛功德繫念法門
大彌陀經云。我作佛時。十方無央數世界諸天人民。聞我名號燒香散花。燃燈懸繒飯食沙門。起立塔寺齋戒清凈益作諸善。一心繫念於我。雖止於一晝夜不絕。亦必生我剎。不得是愿終不作佛。又云。我作佛時。十方無央數世界諸天人民。以至蜎飛蠕動之類。前世作惡。聞我名號即懺悔為善。奉持經戒愿生我剎。壽終皆不經三惡道。徑遂往生一切所欲無不如意。不得是愿終不作佛。凡修持者先當嚴凈壇場。燒香然燈廣設供養。請一比丘及諸上善人。同壇尊證白佛陳意。絕慮去憂。勿預家事。勿近內人。齋戒修持繫念。彼佛名號。一晝一夜每佛一千聲。誦彌陀經一卷。如是三次。志心懺悔迴向云。我今自憶有生以來造諸惡
【現代漢語翻譯】 現代漢語譯本：林結社的僧人和居士們一同修行，大智慧的上等賢士深入禪定觀想，得到唸佛三昧的中等水平的人士，一天六個時辰修習禮拜凈土，迴向西方極樂世界。唐代有詩說：『遠公獨自設定蓮花漏，仍然在山中禮拜六個時辰。』凡是修習這種方法，首先要在乾淨的房間里，安置佛像、香、花、燈燭，根據自己的能力供養，洗去身上的塵垢，穿上清凈的衣服。每天在日出時、中午時、日落時、夜晚開始時、半夜時、夜晚結束時，自己面對三寶，端正身體，合起手掌，虔誠地禮拜西方。每一個時辰，眼睛注視著阿彌陀佛的慈祥容貌，稱念『南無阿彌陀佛』（皈依阿彌陀佛）的聖號一千遍，禮拜佛四十八拜，唸誦往生西方的文書，發願迴向。每天白天三個時辰，夜晚三個時辰，六個時辰精進修行，不懈怠，堅定意志，修持，鞏固自己的行愿，凈業圓滿完成，將來必定能夠得到中品中生的果位。
懺罪唸佛功德繫念法門
《大彌陀經》（即《無量壽經》）上說：『我成佛的時候，十方無數的世界裡，所有的天人和人民，聽到我的名號，燒香、散花，點燈、懸掛幡幢，用飯食供養出家人，建造塔寺，齋戒清凈，多做各種善事，一心一意地繫念著我，即使只有一天一夜不間斷，也必定能夠往生到我的佛國。如果不能實現這個願望，我終不成佛。』經中又說：『我成佛的時候，十方無數的世界裡，所有的天人和人民，乃至微小的昆蟲，前世造作惡業，聽到我的名號，就懺悔改過，行善，奉持經書和戒律，發願往生我的佛國，壽命終結后，都不會經過三惡道（地獄、餓鬼、畜生道），直接往生，一切所希望的沒有不如意的。如果不能實現這個願望，我終不成佛。』凡是修持這種法門的人，首先應當莊嚴清凈道場，燒香點燈，廣泛地設定供養，請一位比丘和各位上善人，一同在道場中作為尊證，向佛陳述自己的心意，斷絕憂慮，不要參與家事，不要接近女色，齋戒修持，繫念阿彌陀佛的名號，一天一夜之間，每一尊佛唸誦一千聲，誦讀《彌陀經》（即《無量壽經》）一遍，這樣三次。真心誠意地懺悔，迴向說：『我現在回憶自己從出生以來所造作的各種惡業……』
【English Translation】 English version: Monks and lay practitioners of the Linjie Society cultivate together. Those with great wisdom and superior virtue deeply engage in meditative contemplation. Those of middling ability who attain the Samadhi of Buddha Recitation practice and pay homage to the Pure Land six times a day, dedicating their merits to the Western Pure Land. A Tang Dynasty poem says: 'Yuan Gong (慧遠 Huìyuǎn) alone sets the lotus-flower clepsydra, still paying homage six times a day in the mountains.' To practice this method, first arrange a clean room, placing Buddha images, incense, flowers, and lamps as offerings according to one's ability. Bathe to cleanse away dust and wear clean clothes. Each day, at sunrise, midday, sunset, the beginning of the night, midnight, and the end of the night, face the Three Jewels (佛法僧 Fó Fǎ Sēng - Buddha, Dharma, Sangha) with a straight posture, palms together, and sincerely pay homage to the West. At each time, gaze upon the compassionate countenance of Amitabha Buddha (阿彌陀佛 Āmítuó Fó), recite the holy name 'Namo Amitabha Buddha' (南無阿彌陀佛 Nāmó Āmítuó Fó - Homage to Amitabha Buddha) one thousand times, prostrate to the Buddha forty-eight times, recite the Western Rebirth Text, and make vows to dedicate the merit. Practice diligently three times during the day and three times during the night, six times in total, without laziness, with firm resolve, cultivating and solidifying one's vows and practices, completing the pure karma. In the future, one will surely attain Middle Grade, Middle Birth.
The Dharma Gate of Repentance, Buddha Recitation, Merit, and Mindfulness
The Great Amitabha Sutra (大彌陀經 Dà Mítuó Jīng - another name for the Larger Sutra of Immeasurable Life) says: 'When I become a Buddha, all the gods and people in the countless worlds of the ten directions, upon hearing my name, will burn incense, scatter flowers, light lamps, hang banners, offer food to monks, build pagodas and temples, observe precepts purely, and perform various good deeds. If they single-mindedly keep me in mind, even for just one day and one night without interruption, they will surely be born in my Buddha-land. If this vow is not fulfilled, I will not become a Buddha.' The sutra also says: 'When I become a Buddha, all the gods and people in the countless worlds of the ten directions, even the smallest insects, having committed evil deeds in their past lives, upon hearing my name, will immediately repent and do good, uphold the sutras and precepts, and vow to be born in my Buddha-land. When their lives end, they will not pass through the three evil realms (三惡道 Sān è dào - realms of hell, hungry ghosts, and animals), but will directly be reborn, and all their desires will be fulfilled. If this vow is not fulfilled, I will not become a Buddha.' Those who practice this method should first adorn and purify the altar, burn incense, light lamps, and make extensive offerings. Invite a Bhikkhu (比丘 Bǐqiū - Buddhist monk) and virtuous individuals to be present at the altar as witnesses, and express one's intentions to the Buddha. Cut off worries, do not involve oneself in family affairs, and do not approach women. Observe precepts and cultivate mindfulness, keeping the name of Amitabha Buddha in mind. Recite the name of each Buddha one thousand times in one day and one night, and recite the Amitabha Sutra (彌陀經 Mítuó Jīng - shorter Sukhavati Sutra) once, doing this three times. Sincerely repent and dedicate the merit, saying: 'I now recall all the evil deeds I have committed since birth...'
業。愿此唸佛功德。得入如來大誓海中。承佛慈力眾罪消滅冤尤釋除。三業所生一切諸善。莊嚴凈愿福智現前。愿得臨命終時自知時至。身無病苦心不顛倒。如入禪定於一念頃。徑生西方極樂國土。見佛接引於七寶池中蓮花臺上。蒙佛授記得聞經法。頓開佛慧廣度眾生滿菩提愿。可謂水向石邊流出冷。風從花里過來香。
晨昏唸佛功德信愿法門
在家菩薩奉佛持戒。逐日營辦家緣未能一心修行者。須是早起焚香參承三寶隨意念佛每日黃昏亦如是。禮念以為常課。如或有干失時次日當自對佛懺說此之法門要且不妨本業。為士者不妨修讀。為農者不妨耕種。為工者不妨作務。為商者不妨買賣。晨參夕禮之外。更能二六時中。偷那工夫持唸佛號。百聲千聲志誠為功。期生凈土迴向云。弟子某禮念功德愿。命終時。徑生凈土蓮花池畔。親見彌陀寶樹行中相逢善友。普為父母師長法界眾生同滿此愿。可謂積塵成巨岳。滴水漸成河。
簡徑唸佛功德十念法門
慈雲式懺主云。在俗人塵務忙冗。每日清晨服飾已。面西合掌念南無阿彌陀佛。盡一口氣為一念。如是十念但隨氣短長氣極為度。其唸佛聲不高不低調停得中。如此十念連續不斷。意在令心不散專精為功。顯是藉氣束心也。迴向云。某一心歸命西方阿
【現代漢語翻譯】 現代漢語譯本：業。愿以此唸佛的功德，得入如來廣大誓願之海中。承蒙佛的慈悲力量，使我眾多的罪業消滅，冤仇和怨恨得以解除。愿我身、口、意三業所產生的一切善行，都能莊嚴我的清凈願望，使福德和智慧顯現在眼前。愿我臨命終時，能夠預知時辰已到，身體沒有病痛，心中沒有顛倒錯亂，如同進入禪定一般，在一念之間，直接往生西方極樂國土。見到佛來接引，在七寶池中的蓮花臺上，蒙受佛的授記，聽聞經法，頓時開啟佛的智慧，廣度一切眾生，圓滿菩提的願望。這真是如同水從石頭邊流出，清涼無比；風從花叢中吹來，芬芳撲鼻。
晨昏唸佛功德信愿法門
在家菩薩奉行佛法，持守戒律，每天爲了維持家計而奔波，未能一心修行的人，必須每天早起焚香，恭敬地禮拜三寶（佛、法、僧），隨意念佛，每天黃昏也像這樣，以禮拜和唸佛作為日常功課。如果有時因為事務繁忙而耽誤了，第二天應當自己對著佛像懺悔。這種修行方法並不會妨礙本職工作。做官的人不妨礙讀書，做農的人不妨礙耕種，做工的人不妨礙工作，做生意的人不妨礙買賣。除了早晚的參拜和禮念之外，更能在一天二十四小時中，抽出空閑時間持唸佛號，唸誦一百聲、一千聲，以至誠的心作為功課。期望往生凈土，迴向說：『弟子某某，禮唸的功德，愿我臨命終時，直接往生凈土蓮花池畔，親眼見到阿彌陀佛，在寶樹成行的道路中，與善友相逢。普遍爲了父母、師長、法界一切眾生，共同圓滿這個願望。』這真是如同積累塵土成為高山，滴水逐漸匯成河流。
簡易唸佛功德十念法門
慈雲式懺主說：『在家的俗人，因為塵世事務繁忙，每天清晨穿戴完畢后，面向西方合掌唸誦『南無阿彌陀佛』（皈依阿彌陀佛），盡一口氣為一念。像這樣唸誦十念，但隨著氣息的長短，以氣息用盡為度。唸佛的聲音不高不低，調和得恰到好處。這樣連續不斷地念誦十念，目的是爲了使心不散亂，專心致志地念佛作為功課。』這顯然是藉助氣息來約束心念。迴向說：『某某一心歸命西方阿彌陀佛。』
【English Translation】 English version: Karma. May the merit of this recitation of Buddha's name allow me to enter the great ocean of vows of the Tathagata (another name for the Buddha). By the compassionate power of the Buddha, may my numerous sins be extinguished, and grievances and resentments be resolved. May all the good deeds generated by my body, speech, and mind adorn my pure vows, and may blessings and wisdom manifest before me. May I, when approaching the end of my life, know the time has come, be free from illness and suffering, and my mind not be confused or inverted. Like entering into meditative absorption, in a single moment, may I be directly reborn in the Western Pure Land of Ultimate Bliss. May I see the Buddha coming to receive me on a lotus platform in the seven-jeweled pond, receive the Buddha's prediction, hear the teachings of the scriptures, instantly awaken to the Buddha's wisdom, extensively liberate all sentient beings, and fulfill the vows of Bodhi (enlightenment). Truly, it is like cool water flowing from the side of a stone, and fragrance coming from the flowers in the wind.
Morning and Evening Recitation of Buddha's Name: The Dharma Gate of Faith and Vows
For lay Bodhisattvas (enlightened beings) who uphold the Buddha's teachings and observe the precepts, and who are busy with household affairs every day and unable to cultivate single-mindedly, it is necessary to burn incense and pay homage to the Three Jewels (Buddha, Dharma, Sangha) early each morning, reciting the Buddha's name at will. Do the same every evening, making these acts of reverence and recitation a regular practice. If one is sometimes unable to do so due to being busy, one should confess to the Buddha the next day. This method of practice does not interfere with one's occupation. For scholars, it does not interfere with studying; for farmers, it does not interfere with farming; for workers, it does not interfere with working; for merchants, it does not interfere with trading. In addition to morning and evening worship and recitation, one can also steal time during the twenty-four hours of the day to recite the Buddha's name, reciting it a hundred or a thousand times, with sincerity as the practice. Aspire to be reborn in the Pure Land, and dedicate the merit by saying: 'Disciple so-and-so, by the merit of my worship and recitation, may I, at the end of my life, be directly reborn by the lotus pond in the Pure Land, personally see Amitabha Buddha (Buddha of Infinite Light), and meet virtuous friends on the path lined with jeweled trees. May this vow be fulfilled for my parents, teachers, all beings in the Dharma realm.' Truly, it is like accumulating dust to form a great mountain, and drops of water gradually forming a river.
Simple and Direct Recitation of Buddha's Name: The Ten-Recitation Dharma Gate
Master Ciyun Shi said: 'Laypeople are busy with worldly affairs. Every morning, after dressing, face west, put your palms together, and recite 'Namo Amitabha Buddha' (Homage to Amitabha Buddha), using one full breath for each recitation. Recite in this way for ten recitations, according to the length of your breath, using the full extent of your breath as the measure. The sound of the recitation should be neither too high nor too low, but harmoniously balanced. Recite these ten recitations continuously, with the intention of keeping the mind from wandering, and focusing single-mindedly on the recitation as the practice.' This clearly uses the breath to restrain the mind. Dedicate the merit by saying: 'So-and-so wholeheartedly takes refuge in Amitabha Buddha of the Western Pure Land.'
彌陀佛。愿以凈光攝我。我今稱如來名經十念頃求生西方。佛昔本誓若有眾生。欲生我剎十念我名。若不生我國者。我誓不成佛。今以十念功德愿命終時心不顛倒。於一念頃生極樂國。聞佛妙法速證菩提。可謂信心如不退。決定禮金仙。
慈照宗主圓融四土選佛圖序
夫寂光同居。一智無殊。情生彼此。見有親疏。覿面了色。空性如如。本無二路。自見妙粗。吾不如是。一體毗盧。先須識本。免被茶糊。行有行相。智有智模愿有願力。進有程途。惺惺寂寂。如凈明珠。照徹心體。凡聖同途。四土合徹。三身一如。頭頭凈土。處處阿彌。且山僧因見四土。混亂無綸智轉行融。致使利鈍不分因果俱失。只言凈土不知凈土高低。只說唯心。不知心之深淺。故見諸家相毀各執一邊。誰知自破宗風。非魔能壞。今則略開一線。出四圖。削去迷情。頓明心地。然後河沙法界。該收一紙之中。無量法門。出乎方寸之內耳。
<
自性彌陀佛 唯心凈土機 悟來唯一念 迷后歷三祇 折攝二門設 聖凡一路歸 世情看冷暖 人面逐高低
凡聖同居土
<
【現代漢語翻譯】 現代漢語譯本 阿彌陀佛（Amitabha）。愿您以清凈的光芒攝受我。我現在稱念如來名號，用十唸的時間求生西方極樂世界。佛陀您過去曾立下誓願，如果有眾生想要往生您的佛國，只要以十念稱念我的名號，如果不能往生我國，我就誓不成佛。現在我以這十唸的功德，愿我臨命終時心不顛倒，在一念之間往生極樂世界，聽聞佛的微妙之法，迅速證得菩提。這可以說是信心如金剛般不可退轉，決定禮敬金仙（指佛）。
慈照宗主《圓融四土選佛圖序》
寂光凈土（寂光土）和凡聖同居土（同居土），從智慧的層面來說沒有差別。因為有了情感，才產生了彼此的分別，見解上有了親疏的遠近。直接面對萬物的色相，其空性的本質本來就是如如不動的。本來就沒有兩條不同的道路，只是人們自己見解有精妙和粗糙的分別。我不如是，一切都是一體的毗盧遮那佛（毗盧）。首先必須認識根本，才能避免被迷惑。修行有修行的表相，智慧有智慧的模式，願望有願望的力量，前進有前進的道路。保持清醒和寂靜，就像清澈明亮的珍珠一樣，照亮整個心體，凡人和聖人走的是同一條道路。四土融為一體，三身（法身、報身、應身）本來就是一體的。任何地方都是凈土，任何地方都有阿彌陀佛。
而且山僧我看到四土的概念混亂不清，智慧和修行不能圓融貫通，導致根器利鈍的人無法區分，因果關係也一起喪失。只說凈土，卻不知道凈土有高低之分；只說唯心，卻不知道心有深淺之別。所以看到各家互相詆譭，各自執著於一邊。誰知道這是自己破壞宗風，外道魔軍都不能做到。現在我略微開示一線光明，畫出四土圖，削去迷惑的情感，頓悟明瞭心地。然後整個河沙法界，都包含在這張紙之中，無量的法門，都出自這方寸之間。
自性彌陀佛（自性彌陀） 唯心凈土機 悟來唯一念 迷后歷三祇 折攝二門設 聖凡一路歸 世情看冷暖 人面逐高低
凡聖同居土
【English Translation】 English version Amitabha Buddha. May you embrace me with your pure light. I now recite the name of the Tathagata, seeking rebirth in the Western Pure Land with these ten recitations. Buddha, you once made a vow that if there are beings who wish to be reborn in your Buddha-land, and recite my name ten times, if they are not reborn in my country, I vow not to attain Buddhahood. Now, with the merit of these ten recitations, I wish that when I approach the end of my life, my mind will not be confused, and in a single moment, I will be reborn in the Land of Ultimate Bliss, hear the Buddha's wonderful Dharma, and quickly attain Bodhi. This can be said to be faith as firm as a diamond, never retreating, and a determined reverence for the Golden Immortal (referring to the Buddha).
Preface to the 'Complete and Harmonious Four Lands Selection of Buddhas' by Master Cizhao
The Land of Tranquil Light (Tranquil Light Land) and the Land of Coexistence of Ordinary Beings and Sages (Coexistence Land) are no different in terms of wisdom. It is because of emotions that differences arise, and views become biased. Directly facing the appearances of all things, their empty nature is originally unchanging. There are originally no two different paths, but people's own views have subtle and coarse distinctions. I am not like that; everything is the one and only Vairocana Buddha (Vairocana). First, one must recognize the root to avoid being confused. Practice has the appearance of practice, wisdom has the model of wisdom, vows have the power of vows, and progress has a path to follow. Maintain clarity and stillness, like a clear and bright pearl, illuminating the entire mind, the ordinary and the sage walk the same path. The Four Lands merge into one, and the Three Bodies (Dharmakaya, Sambhogakaya, Nirmanakaya) are originally one. Everywhere is a Pure Land, and everywhere is Amitabha.
Moreover, I, this mountain monk, see that the concepts of the Four Lands are confused and unclear, and wisdom and practice cannot be completely integrated, leading to the inability to distinguish between those with sharp and dull faculties, and the loss of both cause and effect. They only talk about the Pure Land but do not know that the Pure Land has different levels; they only talk about the mind but do not know that the mind has different depths. Therefore, I see various schools slandering each other, each clinging to one side. Who knows that this is destroying one's own tradition, something that even external demons cannot do. Now, I will briefly reveal a line of light, draw the Four Lands diagram, cut away the deluded emotions, and suddenly awaken to the clear mind. Then the entire Ganges River of Dharma realms is contained within this one piece of paper, and the immeasurable Dharma gates come from within this square inch.
Self-Nature Amitabha Buddha (Self-Nature Amitabha) Mind-Only Pure Land Machine Awakening comes in a single thought Delusion lasts for three kalpas The two gates of Subduing and Gathering are established Sages and ordinary beings return to the same path Worldly feelings see warmth and cold Human faces chase after high and low
Land of Coexistence of Ordinary Beings and Sages
如蔭序出身
凡聖情差智有殊 須憑修證契毗盧 恐人力少行疲倦 權指西方住半途
橫出三界少人知。易修易往勿狐疑。塵垢未除求解脫。一心信愿念阿彌。臨終正念分明去。三朝七日預知時。既生凈土常聞法。何愁不得悟心機。
┌─────────┐
│愿不退 │
├─────────┤
│三德迷 │
├─────────┤
│宗用體 │
├─────────┤
│勝劣應 │
├─────────┤
│情見未除 │
├─────────┤
│具煩惱 │
├─────────┤
│十念成就生 │
├─────────┤
│橫出三界 │
├─────────┤
│須陀洹及其人天所見│
├─────────┤
│八尺之身 │
├─────────┤
│凡聖居 │
└─────────┘
此土但有信愿唸佛。不斷煩惱。不捨家緣。不修禪定。臨命終時彌陀接引。皆得
【現代漢語翻譯】 現代漢語譯本 如蔭序出身
凡夫和聖人的情感不同，智慧也有差別，必須憑藉修行證悟才能契合毗盧遮那佛（Vairocana，宇宙的法身佛）。 恐怕人們力量不足，修行疲倦，權且指引西方極樂世界，作為中途的休息站。
橫超三界，很少有人知道。容易修行，容易往生，不要疑惑。塵垢沒有清除，想要求解脫，就要一心信愿唸誦阿彌陀佛（Amitābha）。 臨終時正念分明地離去，三天或七天前就能預知時日。既然往生凈土，常常聽聞佛法，還愁不能領悟心性嗎？
┌─────────┐
│愿不退 │
├─────────┤
│三德迷 │
├─────────┤
│宗用體 │
├─────────┤
│勝劣應 │
├─────────┤
│情見未除 │
├─────────┤
│具煩惱 │
├─────────┤
│十念成就生 │
├─────────┤
│橫出三界 │
├─────────┤
│須陀洹（Sotapanna，入流果）及其人天所見│
├─────────┤
│八尺之身 │
├─────────┤
│凡聖居 │
└─────────┘
在此世間，只要有信愿唸佛，即使不斷除煩惱，不捨棄家庭，不修習禪定，臨命終時，阿彌陀佛（Amitābha）也會前來接引，都能往生凈土。
【English Translation】 English version Preface by Ru Yin on Emerging from the Womb
Ordinary beings and sages differ in their emotions, and their wisdom also varies. One must rely on cultivation and realization to accord with Vairocana (the Dharma Body Buddha of the universe). Fearing that people may lack strength and become weary in their practice, I provisionally point to the Western Pure Land as a resting place along the way.
Transcending the Three Realms horizontally is known by few. It is easy to cultivate and easy to be reborn there; do not doubt. If the defilements are not yet removed but you seek liberation, single-mindedly believe, vow, and recite Amitābha (the Buddha of Infinite Light). At the end of life, depart with clear right mindfulness, knowing the time three to seven days in advance. Since you are born in the Pure Land and constantly hear the Dharma, why worry about not realizing the nature of mind?
┌─────────┐
│Vow Non-Regression │
├─────────┤
│Three Virtues Confused│
├─────────┤
│Essence, Function, Substance│
├─────────┤
│Superior, Inferior Response│
├─────────┤
│Emotional Views Not Removed│
├─────────┤
│Possessing Afflictions│
├─────────┤
│Ten Recitations Accomplished, Born│
├─────────┤
│Horizontally Transcending the Three Realms│
├─────────┤
│Sotapanna (Stream-Enterer) and What Humans and Devas See│
├─────────┤
│Eight-Foot Body│
├─────────┤
│Dwelling of Ordinary Beings and Sages│
└─────────┘
In this land, as long as there is faith, vows, and mindfulness of the Buddha, even without ceasing afflictions, without abandoning family ties, and without cultivating dhyana (meditation), Amitābha (the Buddha of Infinite Light) will come to receive one at the end of life, and all can be reborn in the Pure Land.
往生凈土。便獲神通。得不退轉。直至菩提。凡聖同居土者。乃自他受用三光具足。總攝四土九品化生據理。后三土皆在其中不別出。而祇引下下品者。蓋祖師明其易修易往也。其餘品位高低。各隨行愿修證而成也。
方便勝居土
<
如邊功出身
斷除煩惱絕蹤由 滅智灰心罷便休 寶所不能前進步 如來方便故相留 豎出三界聲聞性 煩惱塵勞急斷除 入定四禪頻觀煉 永超凡世不還歸
┌─────────┐
│行不退 │
├─────────┤
│解脫德 │
├─────────┤
│體用宗 │
├─────────┤
│勝應身 │
├─────────┤
│一切智 │
├─────────┤
│破見思惑 │
├─────────┤
│八關等生 │
├─────────┤
│豎出三界 │
├─────────┤
│四果聲聞弟子等所見│
├────
【現代漢語翻譯】 現代漢語譯本 往生凈土（Pure Land），便能獲得神通（supernatural powers），得到不退轉（non-retrogression），直至證得菩提（Bodhi，覺悟）。凡聖同居土（Land where ordinary beings and sages dwell together）是自受用和合受用，三光（three kinds of light）具足。總攝四土（four lands）九品（nine levels）化生，按道理說，后三土（the latter three lands）都在其中，不單獨分出。而只引用下下品（lowest level of the lowest grade）往生，是因為祖師強調其容易修持，容易往生。其餘品位的高低，各自隨著修行者的行愿和修證而成就。
方便勝居土（Land of Expedient Abode）
如邊地之功用而出身 斷除煩惱，絕滅軌跡，滅智灰心，停止一切作為。 即使到達寶所（treasure land），也不能繼續前進，這是如來（Tathagata，佛）爲了方便而暫時留住他們。 豎出三界（Three Realms）的是聲聞（Śrāvaka）的根性，要急速斷除煩惱塵勞。 進入禪定四禪（Four Dhyānas），頻繁地觀修，永遠超越凡世，不再還歸。
行不退（Non-retrogression in practice） 解脫德（Virtue of liberation） 體用宗（Essence-Function School） 勝應身（Superior Nirmāṇakāya） 一切智（Omniscience） 破見思惑（Breaking the delusions of views and thoughts） 八關齋戒等所生（Born from the Eight Precepts） 豎出三界（Transcending the Three Realms） 四果聲聞弟子等所見（Seen by the Śrāvaka disciples of the Four Fruits）
【English Translation】 English version Rebirth in the Pure Land ensures the attainment of supernatural powers, the state of non-retrogression, and ultimately, the realization of Bodhi (Enlightenment). The Land Where Ordinary Beings and Sages Dwell Together is complete with self-enjoyment and other-enjoyment, possessing the three kinds of light. It encompasses the transformation and birth in the nine levels of the four lands. In principle, the latter three lands are all included within it and are not separately distinguished. The reason for specifically mentioning rebirth in the lowest level of the lowest grade is that the Patriarchs emphasize its ease of practice and ease of rebirth. The varying degrees of the other grades are each attained according to the practitioner's vows, practices, and realizations.
Land of Expedient Abode
Emerging from the Function of the Border Region Cutting off afflictions, extinguishing traces, extinguishing wisdom and becoming disheartened, ceasing all actions. Even reaching the treasure land, one cannot continue forward; this is because the Tathagata (Thus Come One, Buddha) temporarily keeps them there for convenience. Those who transcend the Three Realms are of the Śrāvaka (Hearer) nature; they must quickly cut off afflictions and defilements. Entering the meditative states of the Four Dhyānas, frequently contemplate and cultivate, forever transcending the mundane world and never returning.
Non-retrogression in practice Virtue of liberation Essence-Function School Superior Nirmāṇakāya (Transformation Body) Omniscience Breaking the delusions of views and thoughts Born from the Eight Precepts Transcending the Three Realms Seen by the Śrāvaka disciples of the Four Fruits
─────┤
│丈六金身 │
├─────────┤
│羅漢居 │
└─────────┘
此土皆是定性小乘根性。怕怖三界如虎鬼龍蛇。破見思惑殺貪嗔癡。斷如來種如獐獨跳。不顧后群偏執小見。沈空滯寂生方便土如來純說大乘調伏。
實報莊嚴土
<
如科選出身
心法微微猶未遣 應知情盡始除根 貼肉汗衫既未脫 纖塵猶礙大乾坤 非橫非豎理偏宜 三觀澄心進莫疑 一力未能超彼岸 依然還落聖賢機
┌───────────┐
│智不退 │
├───────────┤
│般若德 │
├───────────┤
│用宗體 │
├───────────┤
│圓滿報身 │
├───────────┤
│道種智 │
├───────────┤
│破塵沙惑分破無明 │
├───────────┤
│三心克備生
【現代漢語翻譯】 現代漢語譯本 丈六金身（指佛像的高度，通常指佛的應化身） 羅漢居（阿羅漢居住的地方） 此土（指我們所居住的娑婆世界）皆是定性小乘根性。怕怖三界（欲界、色界、無色界）如虎鬼龍蛇。破見思惑（佛教中的兩種根本煩惱）殺貪嗔癡（佛教中的三種毒害）斷如來種（斷絕成佛的可能性）如獐獨跳。不顧后群偏執小見。沈空滯寂生方便土（權宜設立的佛土，爲了引導眾生而設）如來純說大乘調伏。 實報莊嚴土（佛菩薩修行功德圓滿后所居住的清凈國土） 如科選出身 心法微微猶未遣，應知情盡始除根。 貼肉汗衫既未脫，纖塵猶礙大乾坤。 非橫非豎理偏宜，三觀（空觀、假觀、中觀）澄心進莫疑。 一力未能超彼岸，依然還落聖賢機。 智不退 般若德（般若智慧的功德） 用宗體 圓滿報身（佛的報身，是佛修行功德所感得的莊嚴身相） 道種智 破塵沙惑（菩薩修行過程中所要斷除的無量煩惱）分破無明（佛教中指根本的迷惑和愚昧） 三心克備生
【English Translation】 English version Sixteen-foot golden body (referring to the height of a Buddha statue, usually referring to the manifested body of the Buddha) Arhat's Abode (the place where Arhats reside) This land (referring to the Saha world where we live) is full of beings with fixed Hinayana (Small Vehicle) dispositions. They fear the Three Realms (Desire Realm, Form Realm, Formless Realm) like tigers, ghosts, dragons, and snakes. They break the delusions of views and thoughts (two fundamental afflictions in Buddhism), kill greed, anger, and ignorance (the three poisons in Buddhism), and sever the Buddha-nature (cutting off the possibility of becoming a Buddha), like a solitary deer leaping alone. They disregard the following crowd and cling to small views. They sink into emptiness and stagnation, and are born in expedient lands (Buddha-lands provisionally established to guide sentient beings). The Tathagata (Buddha) purely speaks of the Mahayana (Great Vehicle) to tame and subdue. True Reward Adorned Land (the pure land where Buddhas and Bodhisattvas reside after the perfection of their practice) Like emerging from the imperial examination 'The subtle Dharma of the mind is still not relinquished; know that only when emotions are exhausted can the root be removed.' 'If the sweat-soaked shirt clinging to the skin is not taken off, even the slightest dust still obstructs the great universe.' 'Neither horizontal nor vertical, the principle is particularly suitable; with the Three Contemplations (Emptiness, Provisional Existence, Middle Way) clarifying the mind, advance without doubt.' 'With one's own strength alone, one cannot transcend to the other shore; one still falls into the realm of sages and worthies.' Non-retrogressing Wisdom Prajna Virtue (the merit of Prajna wisdom) Essence of Application Perfect Reward Body (the Sambhogakaya of the Buddha, the majestic form attained through the merits of the Buddha's practice) Knowledge of the Seeds of the Path Breaking the dust-like delusions (innumerable afflictions that Bodhisattvas must eliminate during their practice) and partially breaking ignorance (fundamental delusion and ignorance in Buddhism) Three Minds Perfectly Prepared for Birth
│
├───────────┤
│非橫非豎出三界│
├───────────┤
│八萬四千相好 │
├───────────┤
│一生補處及諸大士所見 │
├───────────┤
│菩薩居 │
└───────────┘
此土皆是大乘圓修三觀。十住十行十向十地等覺法身大士。如塵若沙各各分破無明。分身十方八相成道。度脫眾生皆未究竟。天臺賢首教委明。
常寂光凈土
<
如灌頂王子出身
境智如如絕證修 更無閑事滯心頭 情盡見除訊息斷 一輪明月掛中秋
沖關透頂不思議但于當念絕思惟。唯心凈土唯心凈。直下承當第一機。智開惑破無煩惱返本還源獨自知。無心身滿塵沙界。任運攝將諸子歸。
┌────┐
│位不退 │
├────┤
│法身德 │
├────┤
│宗體用 │
├────┤
│清凈法身│
├────┤
│一切種智│
├────┤
│破三惑盡
【現代漢語翻譯】 現代漢語譯本 非橫非豎，超出三界。 具足八萬四千種殊勝的相好。 一生補處菩薩（指下一產生佛的菩薩）以及諸大菩薩所見。 菩薩所居住的境界。 此土（指我們所居住的娑婆世界）皆是大乘圓滿修習三觀的修行者。十住、十行、十向、十地、等覺、法身大士，如同微塵沙粒般眾多，各自逐漸破除無明，分身於十方世界，示現八相成道，度脫眾生，但尚未達到究竟圓滿。這些在天臺宗和賢首宗的教義中都有詳細闡明。 常寂光凈土 如灌頂王子出身 境與智如如不動，達到絕對的證悟，心中再也沒有任何閑雜之事滯留。情感消盡，知見消除，一切訊息斷絕，就像一輪明月高掛中秋。 衝破關隘，直達頂峰，不可思議，但就在當下這一念，要斷絕一切思惟。唯心凈土，唯心自凈。直接承擔這第一要義。智慧開啟，迷惑破除，沒有煩惱，返本還源，獨自了知。無心之身遍滿塵沙世界，任運自在地攝受引導所有眾生迴歸。 位不退 法身之德 宗、體、用 清凈法身 一切種智（佛陀所具有的對一切事物和一切道理的智慧） 破除三惑，達到究竟
【English Translation】 English version Neither horizontal nor vertical, transcending the three realms. Possessing eighty-four thousand excellent characteristics. Seen by the Ekajatiya-pratibaddha Bodhisattvas (Bodhisattvas who will become Buddhas in their next life) and great Bodhisattvas. The abode of Bodhisattvas. This land (referring to the Saha world where we live) is full of Mahayana practitioners who perfectly cultivate the three contemplations. The Bodhisattvas of the Ten Abodes, Ten Practices, Ten Dedications, Ten Grounds, Near-Perfect Enlightenment, and Dharma Body, as numerous as dust and sand, each gradually breaks through ignorance, manifests in the ten directions, demonstrates the eight stages of enlightenment, and liberates sentient beings, but have not yet reached ultimate perfection. These are clearly explained in the teachings of the Tiantai and Huayan schools. The Pure Land of Eternal Tranquility and Light Like a crown prince emerging from consecration The realm and wisdom are immutable, reaching absolute realization, with no more idle matters lingering in the mind. Emotions are exhausted, views are eliminated, all news is cut off, like a bright moon hanging in mid-autumn. Breaking through barriers, reaching the summit, inconceivable, but in this very moment, cut off all thinking. The Pure Land is only mind, the mind itself is pure. Directly undertake this first essential. Wisdom opens, delusion is broken, there is no affliction, returning to the origin, knowing it alone. The mindless body fills the world of dust and sand, freely guiding all beings to return. Non-regression of position Virtue of the Dharma Body Doctrine, Essence, Function Pure Dharma Body Omniscience (the wisdom of the Buddha regarding all things and all principles) Completely breaking through the three delusions
│
├────┤
│一念不生│
├────┤
│沖關透頂│
├────┤
│無上正真│
├────┤
│諸佛所見│
├────┤
│法界身 │
├────┤
│果人居 │
└────┘
此土是寂。上乘境界。惑盡情忘。諸法不生。般若不生。不生不生。名大涅槃。究竟居涅槃山頂。端居常寂光土。名清凈法身毗盧遮那佛。名到彼岸。亦名空劫以前自己也。
<
四土非方域 情生礙不通 悟迷分大小 凈穢隔西東 萬有形雖別 千機理自同 春風俱一拂 何處不花紅
大見始終無改 小見九品差殊 上智只在一心 下智東西隔礙
<
莫謂西方遠 西方在目前 雖云越十萬 曾不離三千 唸佛才開口 花池已種蓮 信心如不退 決定禮金仙
西方是取相。欣厭二門修。若人從此入得。一切處皆凈土。
阿鼻依正全處極聖之自心。身土毗盧不逾下凡之一念。智者云。豈離伽耶別求常寂光土。須知毗盧遮那遍一切處。善觀心者
【現代漢語翻譯】 現代漢語譯本 一念不生 衝破關隘，直達頂峰。 無上正真。 諸佛所見。 法界身（Dharmadhatu body）。 果位之人所居之處。 此土即是寂靜。是上乘的境界。煩惱盡除，情感忘卻。諸法不生，般若（Prajna，智慧）不生。不生不生，名為大涅槃（Mahaparinirvana，大解脫）。最終居住在涅槃山頂，安然端坐在常寂光土（Eternal Tranquil Light Land）。名為清凈法身毗盧遮那佛（Vairocana Buddha，光明遍照佛）。名為到達彼岸。也名為空劫以前的自己。 四土並非具體的方位區域，情執產生則阻礙不通。覺悟與迷惑區分大小，清凈與污穢分隔東西。萬物的形態雖然各不相同，千種機緣的道理卻自相同。春風拂過都是一樣的，哪裡沒有花紅柳綠呢？ 大見始終沒有改變，小見則有九品的不同差別。上等智慧只在於一心，下等智慧則在東西之間產生隔閡。 不要說西方遙遠，西方就在眼前。雖然說超越十萬，卻從未離開三千。唸佛才剛剛開口，花池中已經種下蓮花。信心如果永不退轉，必定能禮拜金仙。 西方是取相而修。通過欣求和厭離這兩種途徑來修行。如果有人從此進入，那麼一切地方都是凈土。 阿鼻地獄的依報和正報完全處於極聖的自心中。毗盧遮那佛的身土沒有超出下凡之人的一念。智者說：難道要離開伽耶（Gaya）另外尋求常寂光土嗎？須知毗盧遮那佛遍佈一切處。善於觀心的人啊！
【English Translation】 English version One thought not arising. Breaking through the barrier, reaching the summit. Supreme and truly real. What all Buddhas see. Dharmadhatu body. The dwelling place of those who have attained fruition. This land is stillness. It is the realm of the supreme vehicle. Afflictions are exhausted, emotions forgotten. All dharmas do not arise, prajna (wisdom) does not arise. Not arising, not arising, is called Mahaparinirvana (Great Nirvana). Ultimately residing at the summit of Nirvana Mountain, peacefully sitting in the Eternal Tranquil Light Land. It is called the pure Dharmakaya (Dharma body) Vairocana Buddha (the Buddha of pervasive light). It is called reaching the other shore. It is also called the self before the empty aeon. The four lands are not specific regions; attachment creates obstruction and prevents passage. Enlightenment and delusion are distinguished by size; purity and defilement are separated east and west. Although the forms of all things are different, the principles of a thousand opportunities are the same. The spring breeze brushes all alike; where is there no blossoming and verdant scenery? The great view remains unchanged from beginning to end; the small view has nine different grades. Superior wisdom lies only in one mind; inferior wisdom creates barriers between east and west. Do not say the Western Pure Land is far away; the Western Pure Land is right before your eyes. Although it is said to be beyond a hundred thousand, it has never left the three thousand. As soon as one begins to recite the Buddha's name, lotuses are already planted in the lotus pond. If faith never retreats, one will surely be able to pay homage to the Golden Immortal. The Western Pure Land is cultivated by grasping at forms. Cultivation is done through the two gates of seeking joy and aversion. If one can enter from here, then all places are Pure Lands. The environment and inhabitants of Avici hell are entirely within the mind of the supremely holy. The body and land of Vairocana Buddha do not exceed a single thought of a common mortal. The wise say: Why seek the Eternal Tranquil Light Land separately from Gaya? Know that Vairocana Buddha pervades all places. Those who are skilled at observing the mind!
。一切萬法唯心本具耳。
<
欲識天真佛 從來絕證修 不須外尋覓 但向自心求 悟后三身合 迷時四不周 莫生分別見 直下息心休
夫終日寂光而未嘗寂光者凡夫也。欲證寂光而未極寂光者菩薩也。具足寂光而住持寂光者如來也。常寂光凈土是離相心。若到此地見一切處皆常寂光。
教是佛眼禪是佛心。心若無眼心無所依。眼若無心眼無所見。心眼和合方辨東西。禪教和融善知通塞。當知機有利鈍法有開遮。若容作一路。收機都成謗法。四門入郭都至府前。四土修心各登彼岸。聽教之士不可偏邪。參禪之流應如是會。權實方便運用在人。惟宜事理融通。不可執法而成病○聞思修三慧。戒定慧三學。各要反本還源。盡欲革凡成聖。今人不了各執一邊。只說教不通禪。禪不通教。本為去執反屬偏情。平等修心卻生分別。禪云。黃花翠竹總是真如。教云。一色一香無非中道。勢至菩薩因唸佛故自得心開。智者大師誦法華經得見真法。是處各存妙道豈在喧爭。今要凡心與身土和融。唸佛與禪教一道。入門雖別到底是同。休起愛憎莫分彼此。各須究本勿競枝條。不可執實而謗權。執權而謗實也。
清涼國師云。
【現代漢語翻譯】 現代漢語譯本：一切萬法都原本存在於心中。
想要認識天真佛，原本就沒有任何證悟和修行。不需要向外尋求，只需向自己的內心探求。悟道后，法身、報身、應身三身合一；迷惑時，四大不調和。不要產生分別的見解，當下止息妄心，得到休息。
整天處於寂光之中卻不曾真正處於寂光中的是凡夫。想要證得寂光卻未達到極致的是菩薩。具足寂光並且安住于寂光中的是如來。常寂光凈土是遠離一切相的心。如果到達這個境界，看到一切地方都是常寂光。
教是佛的眼睛，禪是佛的心。心如果沒有眼睛，就沒有所依靠；眼睛如果沒有心，就什麼也看不見。心和眼睛相互配合，才能辨別東西。禪和教義相互融合，才能善於瞭解通達與閉塞。應當知道根機有利鈍，佛法有開顯和遮藏。如果只允許一條路，那麼所有的根機都會變成誹謗佛法。從四個門進入都城，最終都會到達府衙前。在四種凈土修行，各自都能登上彼岸。聽聞教義的人不可偏頗邪謬，參禪的人應當這樣領會。權巧和真實、方便的運用在於人。只應該事理融通，不可執著於法而成為弊病。聞、思、修三種智慧，戒、定、慧三種學問，各自都要回歸本源。竭盡全力革除凡俗，成就聖賢。現在的人不明白這個道理，各自執著於一邊，只說教義不通禪，禪不通教義。本來是爲了去除執著，反而成了偏頗的情感。平等地修心，卻產生了分別。禪宗說：『黃花翠竹，無不是真如（Tathata）。』教義說：『一色一香，無非中道（Madhyamaka）。』勢至菩薩（Mahāsthāmaprāpta）因爲念佛的緣故，自己得以心開悟解。智者大師誦讀《法華經》（Lotus Sutra）得以見到真理。每個地方都存在著妙道，哪裡需要爭論呢？現在要使凡心與身土和合融洽，唸佛與禪教合為一體。入門雖然不同，但最終的歸宿是相同的。停止生起愛憎之心，不要區分彼此。各自都要探究根本，不要在枝節上競爭。不可執著于真實而誹謗權巧，也不可執著于權巧而誹謗真實。
清涼國師說：
【English Translation】 English version: All myriad dharmas are inherently present within the mind.
If you wish to recognize the Buddha of True Nature, there has never been any attainment or cultivation. There is no need to seek externally; simply seek within your own mind. After enlightenment, the Trikaya (three bodies of Buddha) unite; in delusion, the four elements are not in harmony. Do not give rise to discriminating views; directly cease the mind's activity and rest.
Those who are constantly in the Light of Tranquility but have never truly been in it are ordinary beings. Those who wish to attain the Light of Tranquility but have not reached its ultimate state are Bodhisattvas. Those who fully possess the Light of Tranquility and abide in it are Tathagatas. The Pure Land of Eternal Tranquility is the mind that is free from all forms. If you reach this state, you will see that all places are the Eternal Light of Tranquility.
Doctrine (teaching) is the Buddha's eye, and Chan (Zen) is the Buddha's mind. If the mind has no eye, it has nothing to rely on; if the eye has no mind, it sees nothing. Only when the mind and eye cooperate can one distinguish east from west. When Chan and doctrine harmonize, one can skillfully understand what is accessible and inaccessible. One should know that faculties have sharpness and dullness, and the Dharma has opening and concealing. If only one path is allowed, all faculties will become slander of the Dharma. Entering the city through four gates, all will eventually reach the front of the government office. Cultivating the mind in the four Pure Lands, each can reach the other shore. Those who listen to the teachings must not be biased or heretical, and those who practice Chan should understand in this way. Skillful means and truth, the application of expedients, depend on the individual. It is only appropriate to have a thorough understanding of both principle and phenomena; one should not become attached to the Dharma and develop a disease. The three wisdoms of hearing, thinking, and cultivating, and the three learnings of precepts, concentration, and wisdom, each must return to the source. Exert all effort to transform from the ordinary to become a sage. People today do not understand this principle and cling to one side, saying that doctrine does not connect with Chan, and Chan does not connect with doctrine. Originally intended to remove attachments, it instead becomes biased emotion. Cultivating the mind equally, yet giving rise to distinctions. Chan says, 'Yellow flowers and green bamboo are all Suchness (Tathata).' Doctrine says, 'Every color and every fragrance is none other than the Middle Way (Madhyamaka).' Bodhisattva Mahāsthāmaprāpta, through mindfulness of the Buddha, attained enlightenment. Master Zhiyi, by reciting the Lotus Sutra, was able to see the true Dharma. In each place, there exists the wonderful path; where is there need for contention? Now, one must harmonize the ordinary mind with the body and land, and unite mindfulness of the Buddha with Chan and doctrine. Although the entrances are different, the final destination is the same. Cease arising love and hate, do not distinguish between self and other. Each must investigate the root and not compete over branches. One must not cling to the real and slander the expedient, nor cling to the expedient and slander the real.
National Teacher Qingliang said:
塵勞業海 結惑堅執 情盡見除 不勞收拾
夫法報應之三身。寂光同居四土。各要歸源咸回一路。一身三身四土一土。非后非前無來無去。情見有差。非佛隱覆只許心傳。不通言句。周遍圓融無盡無窮。一真無礙重更重重。帝珠莫喻梵網難同。撥轉機關八達四通。不在伶俐。唯假惺惺。毗盧得道許汝便成。永絕生死即放光明。若不擬議海晏河清。
一土分四土 土土各三身 身土無有盡 情見恰如星 如來無礙力 似月
<
在天輪 州州皆見月 處處有光明
后頌
大道通天下 明明幾百州 州州各道路 路路合春秋 迷后三身別 悟來一也休 這般無彼此 莫把結怨仇
唸佛提綱
本自無蹤無跡 方便與君拈出 有人問我何為 南無阿彌陀佛
唸佛心開
因修三昧念彌陀 忽睹彌陀心上過 始覺行行皆寶所 方知土土悉交羅
禪教相成
天臺賢首慈恩教 達磨南山意不殊 法門頭數無窮盡 不離毫端絕妙粗
三身體同
三德秘藏及三身 舒捲臨機分不分 處處融通無掛礙 勿教一向作三人
三寶不異
佛法僧寶最為真 豈異而今
【現代漢語翻譯】 現代漢語譯本 塵世的辛勞和業力如海洋般無邊無際，煩惱和迷惑緊密糾纏，一旦情感消盡，知見消除，便無需再費力收拾。
法身（Dharmakaya）、報身（Sambhogakaya）、應身（Nirmanakaya）這三身，以及寂光土（Eternal Tranquility Land）和同居土（Land of Coexistence）這四土，各自都要回歸本源，最終匯合于同一條道路。一身即三身，四土即一土，沒有先後，沒有來去。情感和知見有所差異，並非佛陀有所隱瞞，只是允許心領神會，無法用言語表達。它周遍圓融，無盡無窮，一真法界（One True Realm）毫無阻礙，重重疊疊。如同帝釋天的寶珠（Indra's net），又如梵天的網（Brahma's Net），難以比擬。撥動其中的機關，便可八方通達，四通八達。關鍵不在於聰明伶俐，而在於裝傻充愣。毗盧遮那佛（Vairocana Buddha）得道，也允許你立刻成就。永遠斷絕生死輪迴，即是放出光明。若是不加思索和議論，便可天下太平，海晏河清。
一土可分為四土，每一土又各有三身，身和土都沒有窮盡，情感和知見就像星星一樣繁多。如來佛（Tathagata）具有無礙的力量，就像月亮一樣。
在天空中運轉，每個州都能看見月亮，處處都有光明。
后頌
大道通向天下，明明朗朗遍及幾百州。每個州都有各自的道路，每條道路都符合春去秋來（自然規律）。迷惑時認為三身是不同的，覺悟后明白三身是一體的。這種沒有彼此差別的道理，不要用來結下怨仇。
唸佛提綱
本來就無蹤無跡，爲了方便才為你拈出來。如果有人問我這是什麼，那就是南無阿彌陀佛（Namo Amitabha）。
唸佛心開
因為修習三昧而唸誦阿彌陀佛（Amitabha），忽然看見阿彌陀佛在心上經過。這才發覺所行之處皆是寶所，才知道所有國土都相互交織。
禪教相成
天臺宗（Tiantai）、賢首宗（Huayan）、慈恩宗（Yogacara）的教義，與達摩（Bodhidharma）和南山律宗（Nanshan）的宗旨並無不同。法門的頭緒和數量無窮無盡，卻不離毫端（細微之處）和絕妙粗獷（整體把握）。
三身體同
法身德（Dharmakaya）、般若德（Prajnakaya）、解脫德（Vimuktikaya）這三德秘藏以及法身（Dharmakaya）、報身（Sambhogakaya）、應身（Nirmanakaya）這三身，舒展或收卷都隨機應變，可分可不分。處處融會貫通，沒有掛礙，不要總是認為它們是三個不同的身。
三寶不異
佛（Buddha）、法（Dharma）、僧（Sangha）三寶最為真實，難道與現在有所不同嗎？
【English Translation】 English version The toil and karma of the dusty world are like a boundless ocean, with afflictions and delusions tightly intertwined. Once emotions are exhausted and views are eliminated, there is no need for further effort to tidy up.
The Trikaya (Three Bodies) of Dharmakaya (Body of Essence), Sambhogakaya (Body of Enjoyment), and Nirmanakaya (Body of Transformation), and the Four Lands of Eternal Tranquility Land and Land of Coexistence, each must return to its source, ultimately converging on the same path. One body is the three bodies, and the four lands are one land, with no before or after, no coming or going. Differences in emotions and views do not mean that the Buddha is hiding anything, but rather that it is only allowed to be understood through the heart, and cannot be expressed in words. It is all-encompassing and perfectly integrated, endless and infinite, the One True Realm is unobstructed, layer upon layer. Like Indra's net or Brahma's Net, it is difficult to compare. By turning the mechanism within, one can reach all directions, with unobstructed access in all directions. The key is not in cleverness, but in playing dumb. Vairocana Buddha's enlightenment allows you to achieve it immediately. To forever cut off the cycle of birth and death is to emit light. If you do not speculate or discuss, the world will be peaceful and the rivers clear.
One land can be divided into four lands, and each land has three bodies. The bodies and lands are endless, and emotions and views are as numerous as the stars. The Tathagata has unobstructed power, like the moon.
Revolving in the sky, every state can see the moon, and there is light everywhere.
Subsequent Gatha
The great path leads to the world, clearly illuminating hundreds of states. Each state has its own roads, and each road conforms to the cycle of spring and autumn (natural law). When deluded, one thinks the three bodies are different, but when enlightened, one understands that they are one. Do not use this principle of no difference to create enmity.
Outline of Mindfulness of Buddha
Originally there were no traces, but for convenience, it is presented to you. If someone asks me what this is, it is Namo Amitabha.
Mindfulness of Buddha Opens the Heart
Because of practicing Samadhi and reciting Amitabha, suddenly I saw Amitabha passing through my heart. Only then did I realize that all my actions are in a treasure place, and I knew that all lands are intertwined.
Zen and Doctrine Complement Each Other
The teachings of Tiantai, Huayan, and Yogacara, are no different from the principles of Bodhidharma and Nanshan. The threads and numbers of Dharma gates are endless, but they do not depart from the tip of a hair (subtlety) and the wonderfully bold (holistic grasp).
The Three Bodies are the Same
The three secret treasures of Dharmakaya, Prajnakaya, and Vimuktikaya, and the three bodies of Dharmakaya, Sambhogakaya, and Nirmanakaya, expand or contract according to circumstances, can be divided or not divided. Everywhere they are integrated and unobstructed, do not always think of them as three different bodies.
The Three Jewels are Not Different
The Three Jewels of Buddha, Dharma, and Sangha are the most real, are they different from now?
一點靈 舉一即三三是一 莫教錯認定盤星
身土不二
毗盧即是寂光土 寂光即是大毗盧 身土本來無二相 皇城元是大京都
心佛無殊
此心即是彌陀佛 彌陀即是自心源 皆道蟾光有虧減 誰信從來日日圓
絕跡無相
一念圓明法界周 免向三祇著劫修 若也此中明瞭得 一點微塵也不留
情盡宛然
毗盧海藏全無跡 寂光妙土亦無蹤 劫火洞然毫末盡 青山依舊白雲中
頭頭見道
寂光金寶及泥沙 到處無心便是家 了得箇中玄妙意 優曇元是白蓮花
處處逢源
心心念念彌陀佛 頭頭處處古毗盧 微塵剎海如星布 撮在山僧一畫圖
廬山蓮宗寶鑑唸佛正教卷第二(終) 大正藏第 47 冊 No. 1973 廬山蓮宗寶鑑
廬山蓮宗寶鑑唸佛正宗卷第三(八章)
唸佛正宗說
明教大師曰。能仁之垂教也。必以禪為宗而佛為祖。祖者乃其教之大范。宗者乃其教之大統。大統不明則天下不得一其所詣。大范不正則天下不得質其所證。夫古今之學佛輩競以其所學相勝者。蓋由宗不明祖不正而為患。然非其祖宗素不明不正也。後世學者。不能盡考經論而校正之。乃有束
【現代漢語翻譯】 現代漢語譯本 一點靈 舉一即三三是一，莫教錯認定盤星。
身土不二 毗盧（Vairocana，佛名）即是寂光土（Eternal Tranquility Land），寂光即是大毗盧（Great Vairocana）。 身土本來無二相，皇城元是大京都。
心佛無殊 此心即是彌陀佛（Amitabha Buddha），彌陀即是自心源。 皆道蟾光有虧減，誰信從來日日圓。
絕跡無相 一念圓明法界周，免向三祇著劫修。 若也此中明瞭得，一點微塵也不留。
情盡宛然 毗盧海藏全無跡，寂光妙土亦無蹤。 劫火洞然毫末盡，青山依舊白雲中。
頭頭見道 寂光金寶及泥沙，到處無心便是家。 了得箇中玄妙意，優曇（Udumbara，祥瑞之花）元是白蓮花。
處處逢源 心心念念彌陀佛（Amitabha Buddha），頭頭處處古毗盧（Vairocana）。 微塵剎海如星布，撮在山僧一畫圖。
廬山蓮宗寶鑑唸佛正教卷第二(終) 大正藏第 47 冊 No. 1973 廬山蓮宗寶鑑
廬山蓮宗寶鑑唸佛正宗卷第三(八章)
唸佛正宗說
明教大師曰：能仁（Sakyamuni，釋迦牟尼佛的別稱）之垂教也，必以禪為宗而佛為祖。祖者乃其教之大范，宗者乃其教之大統。大統不明則天下不得一其所詣，大范不正則天下不得質其所證。夫古今之學佛輩競以其所學相勝者，蓋由宗不明祖不正而為患。然非其祖宗素不明不正也，後世學者不能盡考經論而校正之，乃有束
【English Translation】 English version A Single Point of Spiritual Light Grasp one and it becomes three, three are but one; do not mistakenly fix upon the polestar.
Body and Land are Non-Dual Vairocana (Buddha's name) is none other than the Eternal Tranquility Land; the Eternal Tranquility Land is none other than the Great Vairocana. Body and land are fundamentally without two forms; the imperial city is originally the great capital.
Mind and Buddha are Not Different This mind is none other than Amitabha Buddha; Amitabha is none other than the source of one's own mind. Everyone says the toad's light wanes and diminishes; who believes it has always been perfectly round, day after day?
No Trace, No Form A single thought, perfectly clear, encompasses the entire Dharma Realm; avoid spending eons in kalpas of cultivation. If you can understand this clearly, not even a single mote of dust will remain.
When Emotions are Exhausted, All is Manifest Vairocana's ocean treasury leaves no trace; the wondrous land of Eternal Tranquility also has no tracks. Even if the fire at the end of the kalpa utterly consumes every hair, the green mountains remain as before, amidst the white clouds.
Seeing the Tao Everywhere The gold and jewels and even the mud and sand of the Eternal Tranquility Land; wherever there is no mind, that is home. Understanding the profound meaning within, the Udumbara (auspicious flower) is originally a white lotus.
Finding the Source Everywhere Mind after mind, thought after thought, Amitabha Buddha; head after head, place after place, ancient Vairocana. Worlds of dust and seas of lands, scattered like stars; gathered into a single painting by this mountain monk.
Lushan Lotus School Treasure Mirror, Treatise on the Correct Teaching of Mindfulness of the Buddha, Volume Two (End) Taisho Tripitaka Volume 47, No. 1973, Lushan Lotus School Treasure Mirror
Lushan Lotus School Treasure Mirror, Treatise on the Orthodox Lineage of Mindfulness of the Buddha, Volume Three (Eight Chapters)
On the Orthodox Lineage of Mindfulness of the Buddha
Master Mingjiao said: When Sakyamuni (another name for Buddha) imparts his teachings, he invariably takes Chan (Zen) as the doctrine and the Buddha as the ancestor. The 'ancestor' is the grand model of his teaching, and the 'doctrine' is the great system of his teaching. If the great system is not clear, then the world cannot unify its aims; if the grand model is not correct, then the world cannot verify its attainments. Those who study Buddhism in ancient and modern times compete to surpass each other in their learning, which is caused by the doctrine being unclear and the ancestor being incorrect. However, it is not that their ancestors were originally unclear or incorrect; it is that later generations of scholars cannot fully examine the scriptures and treatises to correct them, and thus there is a binding.
教者。不知佛之微旨妙在乎言外。諸禪者不諒佛之所詮。概見乎教內。紛然自相是非古今。何嘗稍息。予嘗探大藏或經或傳校驗。其所謂禪宗者佛祖之心也。佛說一大藏教。未嘗不以心為宗也。嗟乎眾生之根器異也。又安得以一法而明之。我佛平等設化。於是對其病而投其藥耳。且夫凈土一宗唸佛之法。有實有權有頓有漸。皆以顯如來所證之實理。廓眾生自性之本源。以唸佛三昧攝一切人。明心見性入于佛慧。或問之曰。唸佛其可明心見性入佛慧乎。予謂之曰。心為萬法之宗。操之在我則何道不成。大勢至菩薩以唸佛證無生忍。究其因地純于唸佛。上用功唸唸無間打成一片。所以道都攝六根。凈念相繼得三摩地。斯為第一。蓋佛者心也。唸佛念心心心不二。心既不二佛佛皆然。一念貫通無前後際。三際俱斷是真道場。塵塵顯示剎剎全彰。是謂入于如來正遍知海。具足如來一切種智。唸佛之旨大略如斯。遠公祖師得是三昧。而以此三昧示一百二十三人。同修同證思專想寂以至究竟。吾祖於是深存遠圖大援群生。且以晉地新經未來。禪法甘露國所未聞。實相宗本人有異說。乃命弟子逾越蔥嶺遠迎禪師究尋經本。故明教大師定祖圖云。秦僧智嚴於罽賓國。懇請跋陀羅偕來諸夏。傳授禪法。初至長安。后至廬山遂出禪經。與遠
【現代漢語翻譯】 現代漢語譯本 教化者啊，（你們）不瞭解佛的精妙之處在於言語之外。各位禪者啊，（你們）不理解佛所要詮釋的真意，只侷限於教條之內，紛紛擾擾地互相爭論是非古今，何曾有過片刻的停息？我曾經探究大藏經，或經或傳，相互校驗，發現他們所說的禪宗，正是佛祖的心法啊。佛說一大藏教，沒有哪一部不是以心為根本宗旨的啊。唉，眾生的根器不同啊，又怎麼可以用一種方法來開悟他們呢？我佛平等地施設教化，不過是針對他們的病癥而投下相應的藥物罷了。 而且凈土一宗的唸佛法門，有實有權，有頓有漸，都是爲了彰顯如來所證悟的真實理體，廓清眾生自性本源。用唸佛三昧來攝受一切人，明心見性，進入佛的智慧。有人問：『唸佛可以明心見性，進入佛的智慧嗎？』我回答說：『心是萬法的根本，掌握在自己手中，那麼還有什麼道不能成就呢？』大勢至菩薩以唸佛證得無生法忍，追究他的因地，完全在於唸佛。向上用功，唸唸相續沒有間斷，打成一片，所以說都攝六根，凈念相繼，得到三摩地，這是第一要義。因為佛就是心啊，唸佛就是念心，心與心沒有兩樣。心既然沒有兩樣，那麼佛與佛也都是一樣的。一念貫通，沒有前後際，三際都斷絕，這就是真正的道場。塵塵顯示，剎剎圓滿彰顯，這就是進入如來正遍知海，具足如來一切種智。唸佛的宗旨大概就是這樣。 慧遠祖師得到這種三昧，並用這種三昧教導一百二十三人，共同修行，共同證悟，思慮專一，心想寂靜，以至於最終的成就。我們的祖師因此深存遠大的計劃，大力援救眾生。而且因為晉地剛剛經歷戰亂，禪法的甘露在（這個）國家還未曾聽聞，實相宗的本人也有不同的說法，於是命令弟子逾越蔥嶺，遠去迎接禪師，探究尋覓經本。所以明教大師在《定祖圖》中說：『秦僧智嚴在罽賓國（Kashmir），懇請跋陀羅（Buddhabhadra）一同來到諸夏（中國），傳授禪法。最初到達長安，後來到達廬山，於是翻譯出禪經，與慧遠（大師）...』
【English Translation】 English version Teachers, you do not understand the subtle meaning of the Buddha, which lies beyond words. You Chan practitioners do not comprehend what the Buddha intends to explain, confining yourselves to the doctrines within the teachings. You are constantly arguing about right and wrong, ancient and modern, never ceasing for a moment. I have explored the Great Treasury of Scriptures, examining both sutras and commentaries, and found that what they call the Chan school is precisely the mind-essence of the Buddhas and Patriarchs. The Buddha spoke the entire Great Treasury of Teachings, and none of it is without the mind as its fundamental principle. Alas, the capacities of sentient beings differ, so how can they all be enlightened by a single method? Our Buddha equally establishes teachings, merely prescribing medicine according to their illnesses. Moreover, the Pure Land school's method of reciting the Buddha's name has aspects of reality and expediency, suddenness and gradualness, all to reveal the true principle realized by the Tathagata (Thus Come One), and to broaden the original source of sentient beings' self-nature. It uses the Samadhi (state of meditative consciousness) of Buddha-Recitation to gather in all people, to realize the mind and see the nature, and to enter the Buddha's wisdom. Someone asks: 'Can Buddha-Recitation lead to realizing the mind, seeing the nature, and entering the Buddha's wisdom?' I reply: 'The mind is the origin of all dharmas (teachings), and if it is controlled by oneself, what path cannot be accomplished?' Bodhisattva Mahasthamaprapta (Great Strength Arrived) attained the Unborn Tolerance through Buddha-Recitation, tracing back to his causal ground, which was purely in Buddha-Recitation. He exerted effort upwards, with thoughts continuously uninterrupted, forging them into one piece. Therefore, it is said to gather in the six senses, with pure thoughts succeeding one another, attaining Samadhi, which is the foremost. For the Buddha is the mind, reciting the Buddha is reciting the mind, and the mind and mind are not two. Since the mind is not two, then all Buddhas are the same. One thought penetrates, without before or after, and the three periods are all cut off, which is the true Bodhimanda (enlightenment place). Each mote of dust reveals, each Buddha-land fully manifests, which is called entering the Tathagata's ocean of Right and Universal Knowledge, fully possessing the Tathagata's Omniscience. The essence of Buddha-Recitation is roughly like this. Patriarch Yuan Gong (Huiyuan) attained this Samadhi and used it to instruct one hundred and twenty-three people, practicing and realizing together, with focused thought and tranquil contemplation, leading to ultimate accomplishment. Our Patriarch thus deeply cherished a far-reaching plan to greatly aid sentient beings. Moreover, because the land of Jin had just experienced war, and the nectar of Chan teachings had not yet been heard in this country, and the Real Aspect school itself had differing views, he ordered his disciples to cross the Pamir Mountains, going far to welcome Chan masters and to investigate and seek out scriptures. Therefore, Great Master Mingjiao said in the 'Chart of Establishing the Patriarchs': 'The Qin monk Zhiyan, in the country of Kashmir (Jibin Guo), earnestly requested Buddhabhadra (Ba Tuo Luo) to come together to China (Zhu Xia) to transmit the Chan teachings. He first arrived in Chang'an, and later arrived in Mount Lu, and thus translated the Chan Sutra, together with Huiyuan (Master)...'
公同譯。譯成遠公為之序。跋陀羅嘗謂遠公曰。西土傳法祖師。自大迦葉直下相承凡有二十七人。其二十六祖近世滅度。名不如蜜多者。所以繼世弟子曰般若多羅。方在南天竺國行化。以此慧燈次第相傳。達磨多羅后為二十八祖。我今如其所聞而說是義。遠公聞跋陀羅言。故序云達磨多羅西域之雋。禪訓之宗。寶林傳。所謂跋陀羅嘗與遠公言。其傳法諸祖世數固驗于禪經矣。故張野序遠公塔銘云。心禪諸經出自廬山。師每謂禪法精微非才莫授。功高易進者惟唸佛一門。導之以止觀。專之以凈業。此假修以凝神。積習以移性。入于如來無盡法門。實由斯矣。故此凈土之教至於天臺智者大師。乃示三觀證乎一心。總綰三乘之要行。普收五性之機。宜直付觀行之真財。悟入如來之知見。故知唸佛之要者由觀經為標指也。斯經以佛國凈境為宗。以觀智妙行為趣。以實相彌陀為體。以滅惡生善為用。是知無量功德共莊嚴之。種種勝行而歸趣之。言說問答而詮辨之。誓眾星之拱北辰。如萬流之朝東海也。是故韋提不經地位頓證無生。五逆十念稱名便登極樂。即圓頓教之所攝也。此之念佛三昧法門權實頓漸折攝。悟迷圓攝一切會歸真宗。猶車之有輪。如鳥之有翼。入道之由可謂至矣。可謂盡矣。是以集夫正受之方。示彼修行宗要。開
【現代漢語翻譯】 現代漢語譯本 公同翻譯，由慧遠法師（東晉時期著名僧侶）為此作序。跋陀羅（古代印度僧人）曾對慧遠法師說：『西土（指印度）傳法的祖師，自大迦葉（釋迦牟尼佛的十大弟子之一）直接傳承下來，共有二十七人。其中的第二十六祖，名字叫不如蜜多（佛教術語，意為『無勝友』），他傳世的弟子名叫般若多羅（佛教術語，意為『智慧救度者』），現在正在南天竺國（古代印度南部地區）弘揚佛法。這盞智慧之燈就這樣依次相傳，達磨多羅（菩提達摩的老師）後來成為第二十八祖。我現在就像我所聽聞的那樣來講述這些道理。』慧遠法師聽了跋陀羅的話，所以在序言中說：『達磨多羅是西域（古代對中亞、印度等地的稱呼）的俊傑，是禪宗的宗師。』《寶林傳》（佛教典籍）中說，跋陀羅曾對慧遠法師說，傳法的各位祖師的世系和年代，確實可以在禪經中得到驗證。所以張野在慧遠法師塔銘的序言中說：『心禪（指禪宗）的各種經典出自廬山（慧遠法師駐錫之地）。慧遠法師常常說，禪法精深微妙，不是有才能的人不能傳授。功德高而容易進步的，只有唸佛這一法門。用止觀（佛教術語，止息妄念，觀察真理）來引導，用凈業（佛教術語，清凈的行為）來專修。這是藉助修行來凝聚精神，通過積累習慣來改變心性，進入如來（佛的稱號）無盡的法門，實際上就是通過這種方式。』所以這種凈土（佛教術語，指清凈的國土）的教義，到了天臺智者大師（隋代高僧），就顯示了三觀（佛教術語，空觀、假觀、中觀）證悟一心，總攝了三乘（佛教術語，聲聞乘、緣覺乘、菩薩乘）的要行，普遍接引五性（佛教術語，指眾生的根性）的眾生。應該直接賦予觀行（佛教術語，通過觀想進行修行）的真實財富，悟入如來（佛的稱號）的知見。所以知道唸佛的關鍵在於以《觀經》（即《觀無量壽經》）作為標尺和指引。這部經以佛國（指阿彌陀佛的西方極樂世界）的清凈境界為宗旨，以觀智（佛教術語，通過觀想獲得的智慧）的微妙行為趣味，以實相（佛教術語，指事物的真實面貌）彌陀（阿彌陀佛的簡稱）為本體，以滅除罪惡、產生善良為作用。由此可知，無量的功德共同莊嚴它，各種殊勝的行為都歸向它，用言語問答來詮釋和辨明它，就像眾星拱衛北辰（北極星），像萬千河流朝向東海一樣。因此，韋提希夫人（《觀無量壽經》中的人物）不經歷任何修行階段，立刻證悟無生（佛教術語，指不生不滅的境界），五逆（佛教術語，指殺父、殺母、殺阿羅漢、出佛身血、破和合僧）之人只要念十聲佛號，便能登上極樂（指西方極樂世界）。這正是圓頓教（佛教術語，指圓滿頓悟的教法）所攝受的。這種唸佛三昧（佛教術語，指通過唸佛而進入的禪定狀態）的法門，權巧和真實、頓悟和漸悟、折服和攝受，悟入和迷惑，一切都匯歸於真宗（佛教術語，指真實的宗義），就像車子有輪子，鳥兒有翅膀一樣，進入佛道的途徑可以說是最完備的了，可以說是最徹底的了。所以，彙集正受（佛教術語，指正確的禪定）的方法，揭示修行的宗要，開啟
【English Translation】 English version Commonly translated, with a preface written by Master Huiyuan (a famous monk of the Eastern Jin Dynasty). Bhadra (an ancient Indian monk) once said to Master Huiyuan: 'The patriarchs who transmitted the Dharma in the Western Lands (referring to India), directly inherited from Mahākāśyapa (one of the ten major disciples of Śākyamuni Buddha), totaling twenty-seven individuals. The twenty-sixth patriarch among them, named Ajitamitra (Buddhist term, meaning 'Invincible Friend'), his disciple who inherited the world was named Prajñātāra (Buddhist term, meaning 'Wisdom Savior'), who is currently propagating the Dharma in South India (ancient southern region of India). This lamp of wisdom has been passed down in this order, and Dharmatara (Bodhidharma's teacher) later became the twenty-eighth patriarch. I am now explaining these principles as I have heard them.' Master Huiyuan listened to Bhadra's words, so in the preface he said: 'Dharmatara is a talent from the Western Regions (ancient term for Central Asia, India, etc.), and is the master of Zen.' The 'Baolin Zhuan' (Buddhist scripture) states that Bhadra once said to Master Huiyuan that the lineage and years of the patriarchs who transmitted the Dharma can indeed be verified in the Zen scriptures. Therefore, Zhang Ye said in the preface to Master Huiyuan's pagoda inscription: 'The various scriptures of Mind Zen (referring to Zen Buddhism) originated from Mount Lu (where Master Huiyuan resided). Master Huiyuan often said that the Zen Dharma is profound and subtle, and cannot be taught to those who are not talented. The only Dharma gate that is easy to advance with high merit is the practice of mindfulness of the Buddha. It is guided by Śamatha-Vipassanā (Buddhist term, cessation of delusion, observation of truth), and specialized with pure karma (Buddhist term, pure actions). This is to condense the spirit through practice, and to transform the mind through accumulating habits, entering the inexhaustible Dharma gate of the Tathagata (title of the Buddha), and it is actually through this method.' Therefore, this Pure Land (Buddhist term, referring to a pure land) doctrine, when it came to Master Zhiyi of Tiantai (a prominent monk of the Sui Dynasty), revealed the Threefold Contemplation (Buddhist term, contemplation of emptiness, provisional existence, and the middle way) to realize the One Mind, encompassing the essential practices of the Three Vehicles (Buddhist term, Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna), universally receiving beings of the Five Natures (Buddhist term, referring to the nature of sentient beings). One should directly bestow the true wealth of contemplation and practice (Buddhist term, practice through contemplation), and awaken to the knowledge and vision of the Tathagata (title of the Buddha). Therefore, knowing the key to mindfulness of the Buddha lies in using the 'Contemplation Sutra' (i.e., the 'Amitāyurdhyāna Sūtra') as a benchmark and guide. This sutra takes the pure realm of the Buddha Land (referring to Amitabha Buddha's Western Pure Land of Ultimate Bliss) as its purpose, the subtle practice of wisdom of contemplation (Buddhist term, wisdom gained through contemplation) as its interest, the true nature (Buddhist term, referring to the true nature of things) Amitabha (short for Amitabha Buddha) as its substance, and the eradication of evil and the generation of goodness as its function. From this, it can be known that immeasurable merits jointly adorn it, various excellent practices all lead to it, and it is explained and clarified through verbal questions and answers, just like the stars surrounding the North Star, and like thousands of rivers flowing towards the East Sea. Therefore, Lady Vaidehi (a figure in the 'Amitāyurdhyāna Sūtra') immediately realizes non-birth (Buddhist term, referring to the state of non-birth and non-death) without going through any stages of practice, and those who commit the Five Heinous Offenses (Buddhist term, referring to killing one's father, killing one's mother, killing an Arhat, shedding the blood of a Buddha, and disrupting the harmony of the Sangha) can ascend to the Land of Ultimate Bliss (referring to the Western Pure Land of Ultimate Bliss) by reciting the Buddha's name ten times. This is precisely what is encompassed by the Perfect and Sudden Teaching (Buddhist term, referring to the perfect and sudden enlightenment teaching). This Dharma gate of Samadhi of Mindfulness of the Buddha (Buddhist term, referring to the state of Samadhi entered through mindfulness of the Buddha), expedient and real, sudden and gradual, subjugation and reception, enlightenment and delusion, all converge to the True Doctrine (Buddhist term, referring to the true meaning of the doctrine), just like a cart has wheels and a bird has wings, the path to entering the Buddha's path can be said to be the most complete, it can be said to be the most thorough. Therefore, gathering the methods of correct reception (Buddhist term, referring to correct Samadhi), revealing the essentials of practice, opening
明心目直指根源。庶使唸佛進修之士。明其宗而不昧其祖也。若夫一句當機。凈土唯心顯矣。
定明宗體
慈恩通贊云。此方先德總判經論有其四宗。一立性宗。二破性宗。三破相宗。四顯實宗。涅槃華嚴法華等。是顯于真實中道義。故舍化城而歸寶所等。故彌陀經乃第四宗也。依文判教。教但有三。以類準宗。宗有其八。一我法俱有宗。二有法無我宗。三法無去來宗。四現通假實宗。五俗妄真實宗。六諸法但名宗。七勝義皆空宗。八應理圓實宗。故華嚴及彌陀經是八宗收。
李長者華嚴合論十種凈土權實宗體
夫滔滔智海。茫茫莫究其涯。淼淼真源。蕩蕩罕尋其際。遮那法界體相總括于塵沙。方廣靈門凈穢互參于無極。但隨現修業用見境不同。致使聖境乖違依根不定。或權分凈土於它國。指穢境于娑婆。或此處為化儀。示上方為實報。文殊居東國金色世界而來。觀音處西方安樂妙土而至。如是權儀各別啓蒙的信無依。今以略會諸門令使創修有托。約申十種以定指南。
第一阿彌陀經凈土此為一分。取相凡夫未信法空實理。以專憶念念想不移。以專誠故其心分凈得生凈土。是權未實。
第二無量壽觀經凈土此為一分。未信法空實理眾生。樂妙色相者。令使心想想彼色像。想成就
【現代漢語翻譯】 現代漢語譯本： 《明心目直指根源》，是爲了讓唸佛進修的人士，明白其宗旨而不迷惑于其根本。如果一句佛號能恰當應機，那麼凈土唯心的道理就顯現出來了。
定明宗體
慈恩《通贊》中說，此地先賢總共將經論判為四宗：一是立性宗，二是破性宗，三是破相宗，四是顯實宗。《涅槃經》、《華嚴經》、《法華經》等，都是闡顯真實中道之義，所以有捨棄化城而回歸寶所等說法。因此，《阿彌陀經》屬於第四宗。依據經文來判別教義，教義只有三種；以類別來比照宗義，宗義有八種：一是我法俱有宗，二是有法無我宗，三是法無去來宗，四是現通假實宗，五是俗妄真實宗，六是諸法但名宗，七是勝義皆空宗，八是應理圓實宗。因此，《華嚴經》和《阿彌陀經》被歸入這八宗之中。
李長者《華嚴合論》中的十種凈土權實宗體
浩瀚的智慧之海，茫茫無邊難以探究其盡頭；深邃的真理之源，廣闊無垠難以尋覓其邊際。遮那（Vairochana，毗盧遮那佛）法界的本體和現象總括于微塵沙數之中，方廣的靈妙之門，清凈與污穢相互滲透于無極之境。只是隨著顯現和修習的業力，所見境界不同，導致聖境產生差異，所依據的根基也不確定。或者權且在其他國土分出凈土，指娑婆（Saha，意為『堪忍』，指我們所居住的這個世界）為污穢之境；或者此處作為教化眾生的方便，顯示上方為真實報土。文殊（Manjusri，文殊菩薩）居住在東方的金色世界而來，觀音（Avalokitesvara，觀世音菩薩）處於西方的安樂妙土而至。像這樣權宜之法各有不同，開啓蒙昧的信仰卻無所依憑。現在略微會合各種法門，使初學修行者有所依託。簡要闡述十種，以確定修行的指南。
第一，《阿彌陀經》（Amitabha Sutra）中的凈土，這是一種情況。針對那些尚未相信法空的真實道理，只是以專心憶念阿彌陀佛，唸唸不移的凡夫。因為專誠的緣故，他們的心逐漸清凈，得以往生凈土。這是權巧方便，尚未達到真實。
第二，《無量壽觀經》（Contemplation Sutra）中的凈土，這是一種情況。針對那些尚未相信法空的真實道理的眾生，喜歡美妙的色相者，讓他們用心觀想彼佛的色身形象，觀想成就。
【English Translation】 English version: 《Pointing Directly to the Source with a Clear Mind's Eye》 aims to enable those who practice and cultivate through唸佛(nianfo,Buddha recitation) to understand its宗(zong,tenet) without being confused about its祖(zu,root). If a single phrase is appropriate to the occasion, then the principle of 'Pure Land is Mind-Only' is revealed.
Defining and Clarifying the宗體(zongti, doctrinal system)
The慈恩(Ci En, a Buddhist monk)《通贊(Tong Zan, Comprehensive Praise)》 states that the ancient sages of this land generally categorized scriptures and treatises into four宗(zong,doctrines): first, the establishing-nature doctrine; second, the refuting-nature doctrine; third, the refuting-form doctrine; and fourth, the revealing-reality doctrine. The《涅槃經(Nirvana Sutra)》,《華嚴經(Avatamsaka Sutra)》,《法華經(Lotus Sutra)》, etc., all elucidate the meaning of true middle way, hence the saying 'abandoning the 化城(huacheng,illusory city) and returning to the 寶所(baosuo,treasure land)'. Therefore, the《阿彌陀經(Amitabha Sutra)》 belongs to the fourth宗(zong,doctrine). Judging teachings based on the text, there are only three types of teachings; comparing宗(zong,doctrines) by category, there are eight types of宗(zong,doctrines): first, the doctrine of 'both I and Dharma exist'; second, the doctrine of 'Dharma exists, but no self'; third, the doctrine of 'Dharma has no coming or going'; fourth, the doctrine of 'manifestation and 通(tong,penetration) are provisional, reality is real'; fifth, the doctrine of 'mundane is false, reality is true'; sixth, the doctrine of 'all Dharmas are merely names'; seventh, the doctrine of 'ultimate meaning is all emptiness'; eighth, the doctrine of 'responding to reason, perfectly real'. Therefore, the《華嚴經(Avatamsaka Sutra)》 and the《阿彌陀經(Amitabha Sutra)》 are included in these eight宗(zong,doctrines).
李長者(Li Zhangzhe, a Buddhist master)'s《華嚴合論(Huayan Helun, Commentary on the Avatamsaka Sutra)》 on the Ten Types of Pure Land Provisional and Real宗體(zongti, doctrinal system)
The vast ocean of wisdom is boundless and difficult to fathom its end; the profound source of truth is expansive and rarely found its boundary. The essence and phenomena of the遮那(Vairochana, the Light-Shining One) Dharma realm are encompassed in dust and sand; the 方廣(fangguang, vast and broad) spiritual gate, purity and defilement interpenetrate in the limitless realm. It is only that with the manifested and cultivated karma, the seen realms differ, leading to discrepancies in the sacred realms, and the basis on which they rely is uncertain. Either provisionally dividing Pure Lands in other countries, pointing to娑婆(Saha, this world) as a defiled realm; or taking this place as a means of teaching, showing the upper realm as the real reward land.文殊(Manjusri, Manjusri Bodhisattva) dwells in the golden world of the east and comes from there,觀音(Avalokitesvara, Avalokitesvara Bodhisattva) is in the western 安樂(Anle, peaceful and happy) wonderful land and arrives from there. Such provisional methods are different, opening up ignorant faith but without reliance. Now, briefly combining various Dharma gates, so that beginners in practice have something to rely on. Briefly expounding ten types to determine the guide for practice.
First, the Pure Land in the《阿彌陀經(Amitabha Sutra)》, this is one case. For ordinary people who have not yet believed in the true principle of Dharma emptiness, but only with focused念(nian,mindfulness) and remembrance of阿彌陀佛(Amitabha Buddha), without shifting their念(nian,mindfulness). Because of their sincerity, their minds gradually become pure, and they are able to be reborn in the Pure Land. This is a provisional means, not yet reaching the real.
Second, the Pure Land in the《無量壽觀經(Contemplation Sutra)》, this is one case. For those beings who have not yet believed in the true principle of Dharma emptiness, and who enjoy wonderful forms, let them contemplate the form and image of that Buddha with their minds, and their contemplation will be accomplished.
故而生佛土。此權非實。
第三維摩經凈土。佛以足指按地。加其神力暫現還無。是實報土未具陳廣狹。是實未廣。
第四梵網經凈土。雖說一大花王而有千葉。一一葉上有百億化佛。教化百億四天下眾生。然彼千葉及彼華王。為三乘菩薩見未廣故。分示報境未成圓滿。是權未實。
第五摩醯首羅天凈土。如來於彼坐蓮花座。成等正覺以為實報。此閻浮提摩竭提國。菩提場中成等正覺者是化。此為三乘權教菩薩染凈未亡者。說此閻浮提及六天等是欲界有漏。彼上界摩醯首羅天是無漏故。心存染凈彼此未忘。此為權教未為實說。
第六涅槃經所指凈土。如來有實報凈土在西方。過二十二恒河沙佛土者。為三乘權教一分染凈未亡者。言此三千大千世界總是穢土權。推如來報境凈土在西方。此權非實。
第七法華經三變凈土。此為三乘權教菩薩染凈未亡者。言移諸天人置於他土。是權非實。
第八靈山會所指凈土。此引三乘中權教菩薩染凈未亡者。令知此土即穢即凈。諸眾信可未能自見。是實非權。
第九唯心凈土。自證自心當體無心性。惟真智不念凈穢稱真任性。心無掛礙無貪無癡。任大悲智安樂眾生。是實凈土。以自凈故令他亦凈。是故維摩經云。隨其心凈即佛土凈。欲得
【現代漢語翻譯】 現代漢語譯本 因此產生了佛土（Buddhakṣetra，諸佛居住和教化的清凈國土）。但這是一種方便示現，並非真實。
第三，《維摩經》（Vimalakīrti Nirdeśa Sūtra）所說的凈土。佛以足指按地，憑藉神通之力短暫顯現，隨即消失。這是實報莊嚴土（Śuddhāvāsa），但未完全展示其廣闊。這是真實的，但尚未完全展現。
第四，《梵網經》（Brahmajāla Sūtra）所說的凈土。雖然說有一個大花王，其上有千葉，每一葉上有百億化佛（Nirmāṇakāya Buddha），教化百億四天下眾生。然而，那千葉和花王，是為三乘（Triyāna，聲聞乘、緣覺乘、菩薩乘）菩薩所見，尚未完全展現，所以是分示報境，未成圓滿。這是方便示現，並非完全真實。
第五，摩醯首羅天（Maheśvara，色界頂天的天主）凈土。如來（Tathāgata，佛的稱號之一）在那裡坐在蓮花座上，成就正等正覺（saṃyak-saṃbodhi，圓滿的覺悟），這被認為是實報土。而在此閻浮提（Jambudvīpa，我們所居住的這個世界）的摩竭提國（Magadha，古印度的一個國家）菩提場中（Bodhimanda，證悟之地）成就正等正覺，則是化身。這是為三乘權教（Upāya-śikṣā，方便教法）菩薩，那些染凈之念尚未消除的人，說此閻浮提和六慾天（Six Desire Realms）等是欲界（Kāmadhātu，充滿慾望的界）有漏（sāsrava，有煩惱）的。而彼上界的摩醯首羅天是無漏（anāsrava，沒有煩惱）的。因為心中存有染凈之念，彼此未能忘懷，所以這是方便教法，並非真實之說。
第六，《涅槃經》（Nirvāṇa Sūtra）所指的凈土。如來在西方有實報凈土，超過二十二恒河沙佛土。這是為三乘權教中一部分染凈之念尚未消除的人所說。說這三千大千世界（trisāhasra-mahāsāhasra-lokadhātu，一個巨大的宇宙系統）總是穢土（impure land），這是一種方便示現。推斷如來的報境凈土在西方，這是一種方便，並非真實。
第七，《法華經》（Lotus Sūtra）三變凈土。這是為三乘權教菩薩，那些染凈之念尚未消除的人所說。說將諸天人移置於其他國土，這是一種方便，並非真實。
第八，靈山會（Gṛdhrakūṭa，又名鷲峰山，佛陀說法之地）所指的凈土。這是引導三乘中的權教菩薩，那些染凈之念尚未消除的人，讓他們知道此土即是穢土也是凈土。諸位大眾雖然相信，但未能親自見到。這是真實的，並非方便。
第九，唯心凈土（Citta-mātra Pure Land）。親自證悟自心，當體無心性，唯有真智（jñāna，真實的智慧）不念凈穢，順應本性。心中沒有掛礙，沒有貪婪，沒有愚癡，任憑大悲智（mahākaruṇā-jñāna，偉大的慈悲和智慧）安樂眾生。這是真實的凈土。因為自己清凈，所以令他人也清凈。因此，《維摩經》說：『隨其心凈，即佛土凈。』想要得到……
【English Translation】 English version Therefore, Buddha-lands are produced. This is a provisional (upāya) teaching, not the ultimate reality.
Third, the Pure Land mentioned in the Vimalakīrti Nirdeśa Sūtra. The Buddha pressed the ground with his toe, temporarily manifesting it with his divine power, and then it disappeared. This is the Reward Body Land (Śuddhāvāsa), but its vastness was not fully revealed. It is real, but not yet fully manifested.
Fourth, the Pure Land mentioned in the Brahmajāla Sūtra. Although it speaks of a great Flower King with a thousand petals, and on each petal there are a hundred billion manifested Buddhas (Nirmāṇakāya Buddha) teaching a hundred billion sentient beings in the four continents, those thousand petals and the Flower King are seen by the Bodhisattvas of the Three Vehicles (Triyāna), but not fully revealed. Therefore, it is a partial display of the Reward Realm, not yet complete. This is a provisional teaching, not entirely real.
Fifth, the Pure Land of Maheśvara (the lord of the highest heaven in the Realm of Form). The Tathāgata (one of the titles of the Buddha) sits on a lotus throne there, attaining perfect enlightenment (saṃyak-saṃbodhi), which is considered the Reward Body Land. However, the perfect enlightenment attained in the Bodhimanda (place of enlightenment) in Magadha (an ancient Indian kingdom) in Jambudvīpa (the world we live in) is a manifestation. This is for the Bodhisattvas of the provisional teachings (Upāya-śikṣā) of the Three Vehicles, those whose thoughts of purity and impurity have not yet vanished, saying that this Jambudvīpa and the Six Desire Realms (Six Desire Realms) are the Realm of Desire (Kāmadhātu) with outflows (sāsrava). The Maheśvara Heaven in the upper realm is without outflows (anāsrava). Because they still hold onto thoughts of purity and impurity, and have not forgotten them, this is a provisional teaching, not the ultimate truth.
Sixth, the Pure Land indicated in the Nirvāṇa Sūtra. The Tathāgata has a Reward Body Pure Land in the West, beyond twenty-two Ganges River sands of Buddha-lands. This is for a portion of those in the provisional teachings of the Three Vehicles whose thoughts of purity and impurity have not yet vanished. Saying that this trisāhasra-mahāsāhasra-lokadhātu (a great cosmic system) is always an impure land is a provisional teaching. Inferring that the Tathāgata's Reward Realm Pure Land is in the West is a provisional teaching, not the ultimate reality.
Seventh, the three transformations of the Pure Land in the Lotus Sūtra. This is for the Bodhisattvas of the provisional teachings of the Three Vehicles, those whose thoughts of purity and impurity have not yet vanished. Saying that the gods and humans are moved to other lands is a provisional teaching, not the ultimate reality.
Eighth, the Pure Land indicated at the assembly on Vulture Peak (Gṛdhrakūṭa, also known as Eagle Peak, where the Buddha taught). This guides the Bodhisattvas of the provisional teachings in the Three Vehicles, those whose thoughts of purity and impurity have not yet vanished, to know that this land is both impure and pure. Although the assembly believes, they have not personally seen it. This is real, not provisional.
Ninth, the Pure Land of Mind-Only (Citta-mātra Pure Land). Personally realizing one's own mind, the essence of which is without mind-nature, only true wisdom (jñāna) does not dwell on purity or impurity, conforming to the inherent nature. The mind has no attachments, no greed, no delusion, allowing great compassion and wisdom (mahākaruṇā-jñāna) to bring peace and happiness to sentient beings. This is the real Pure Land. Because one is pure, one makes others pure as well. Therefore, the Vimalakīrti Nirdeśa Sūtra says: 'As the mind is pure, so the Buddha-land is pure.' Desiring to obtain...
凈土。當凈其心。是實凈土。第十毗盧遮那所居凈土。即居十佛剎蓮花佛國土。凈穢總含無穢無凈。無有高下彼此自他之相。一一佛土皆充法界無相障隔。略言十佛塵剎國土。為知無盡佛國不出一塵。為無大小故不立限量。故以法為界不限邊際。相海純雜色像重重。此實凈土非是權收。
唸佛參禪求宗旨說
慈覺𦣱禪師云。唸佛不礙參禪。參禪不礙唸佛。法雖二門理同一致。上智之人凡所運為不著二諦。下智之人各立一邊。故不和合多起紛爭。故參禪人破唸佛。唸佛人破參禪。皆因執實謗權。執權謗實。二皆道果未成。地獄先辦。須知根器深淺各得所宜。譬如營田人豈能開庫。開庫人安可營田。若教營田人開庫。如跛足者登山。若教開庫人營田。似壓良人為賤。終無所合也。不若營田者且自營田。開庫者且自開庫。各隨所好皆得如心。是故唸佛參禪各求宗旨。溪山雖異云月是同。可謂處處綠楊堪繫馬。家家門首透長安。
凈土非鈍根權說
天臺思梵講主。久居臨平山解行明峻。深造教觀性相淵源。每與士大夫往復。隨有所問答釋粲然。一日有通判鄭公。問曰。教中所明念阿彌陀佛。愿生凈土。此專為鈍根方便權說。上根頓悟一超直入佛地。豈假他佛凈土耶。師云。吾宗先達呵此說云。佛在世
【現代漢語翻譯】 現代漢語譯本 凈土。應當凈化自己的心，這才是真正的凈土。第十重毗盧遮那佛（Vairocana，光明遍照）所居住的凈土，即是居住在十佛剎（ten Buddha-ksetras，十個佛土）蓮花佛國土中。凈與穢總括其中，無所謂穢也無所謂凈。沒有高下彼此自他的分別。每一個佛土都充滿法界，沒有阻礙隔閡。簡略地說十佛塵剎國土，是爲了讓人明白無盡的佛國不離一微塵。因為沒有大小的分別，所以不設立界限。因此以法為界，不限制邊際。相海純凈與雜染並存，色像重重疊疊。這才是真正的凈土，不是權宜之計。
唸佛參禪求宗旨說
慈覺𦣱禪師說：『唸佛不妨礙參禪，參禪不妨礙唸佛。法雖然是兩個門徑，道理卻是一致的。上等智慧的人，無論做什麼都不會執著於二諦（two truths，世俗諦和勝義諦）。下等智慧的人，各自執著於一邊。所以不能和合，多起紛爭。』所以參禪的人詆譭唸佛，唸佛的人詆譭參禪，都是因為執著于真實而誹謗權宜，執著于權宜而誹謗真實。這兩種人都未成就道果，卻先種下了地獄的因。要知道根器有深淺，各自適合不同的法門。譬如經營田地的人怎麼能去管理倉庫？管理倉庫的人又怎麼能去經營田地？如果讓經營田地的人去管理倉庫，就像讓跛腳的人去登山。如果讓管理倉庫的人去經營田地，就像委屈良民去做賤役。終究是不合適的。不如經營田地的人就好好經營田地，管理倉庫的人就好好管理倉庫。各自隨自己的喜好，都能如願以償。因此唸佛和參禪的人各自尋求自己的宗旨。溪山雖然不同，雲和月卻是一樣的。真可謂處處綠楊堪繫馬，家家門首透長安。
凈土非鈍根權說
天臺思梵講主，長久居住在臨平山，解行明峻。深入研究教觀（teachings and contemplation），精通性相（nature and characteristics）的淵源。經常與士大夫交往，隨問隨答，非常明瞭。一天，通判鄭公問道：『教中所說的念阿彌陀佛（Amitabha Buddha），愿生凈土，這只是為鈍根之人設立的方便權宜之說。上根之人頓悟，一超直入佛地，哪裡需要藉助其他佛的凈土呢？』思梵講主說：『我們宗門的先達批評這種說法，說佛在世
【English Translation】 English version Pure Land. One should purify one's own mind; this is the true Pure Land. The Pure Land where the tenth Vairocana (光明遍照, Light that shines everywhere) Buddha resides is the Lotus Buddha Land residing in the ten Buddha-ksetras (十佛剎, ten Buddha-fields). Purity and defilement are encompassed within it; there is neither defilement nor purity. There is no distinction of high or low, self or other. Each Buddha-land fills the Dharma Realm without obstruction or separation. Briefly speaking of the ten Buddha-dust-ksetras, it is to make people understand that the endless Buddha-lands are not apart from a single dust mote. Because there is no distinction of size, no boundaries are established. Therefore, the Dharma is taken as the boundary, without limiting the edges. The ocean of appearances is both pure and mixed, with layers upon layers of forms and images. This is the true Pure Land, not a provisional expedient.
On Seeking the Essence of Buddha-Recitation and Chan Meditation
Chan Master Cijue𦣱 said: 'Buddha-recitation does not hinder Chan meditation, and Chan meditation does not hinder Buddha-recitation. Although the methods are two, the principle is the same. People of superior wisdom do not cling to the two truths (二諦, two truths: conventional truth and ultimate truth) in whatever they do. People of inferior wisdom each cling to one side. Therefore, they cannot harmonize and often cause disputes.' Therefore, those who practice Chan criticize Buddha-recitation, and those who practice Buddha-recitation criticize Chan. All because they cling to the real and slander the expedient, cling to the expedient and slander the real. Neither of these two has achieved the fruit of the Path, but they have already planted the seeds of hell. One must know that capacities are deep or shallow, and each is suitable for different methods. For example, how can those who manage fields manage the treasury? And how can those who manage the treasury manage the fields? If you ask those who manage fields to manage the treasury, it is like asking a lame person to climb a mountain. If you ask those who manage the treasury to manage the fields, it is like forcing a good person to do menial labor. In the end, they will not be compatible. It is better for those who manage fields to manage their fields well, and for those who manage the treasury to manage the treasury well. Each according to their own preferences, they can all get what they want. Therefore, those who recite Buddha's name and those who practice Chan meditation each seek their own essence. Although the streams and mountains are different, the clouds and moon are the same. It can be said that everywhere the green willows are suitable for tethering horses, and every house's door leads to Chang'an.
Pure Land is Not an Expedient for Dull Roots
Lecturer Si of Tiantai, who resided in Linping Mountain for a long time, was clear and upright in understanding and practice. He deeply studied the teachings and contemplation (教觀, teachings and contemplation), and was proficient in the origins of nature and characteristics (性相, nature and characteristics). He often interacted with scholar-officials, answering questions as they arose, very clearly. One day, Prefect Zheng asked: 'The teachings say to recite Amitabha Buddha (阿彌陀佛) and aspire to be reborn in the Pure Land. Is this just a provisional expedient for those of dull roots? Those of superior roots have sudden enlightenment and directly enter the Buddha-ground. Why would they need to rely on the Pure Land of another Buddha?' Lecturer Si said: 'Our school's predecessors criticized this saying, saying that when the Buddha was in the world
文殊普賢。佛滅后馬鳴龍樹。此土智者大師智覺禪師。皆愿往生凈土應是鈍根乎。若以此為權教。將何為實耶。昔孫莘老亦疑於此。因會楊次公王敏中。辯論遂息此疑。信此凈土非聖人之權設。是圓實之真宗也。注念彼佛必生凈土。斯乃稱性實言非權教也。
真歇了禪師凈土宗要
彌陀不離眾生心是三無別。極樂遍在一切處舉一全收。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。此珠不可為彼珠。彼珠不可為此珠。參而不雜。離而不分。一一遍彰亦無方所。彌陀凈土即千珠之一。十萬佛國即一佛國。各千珠之一。聖人善巧方便示人。專念阿彌陀佛乃千珠。直指一珠見一佛即見十方諸佛。亦見九界眾生微塵剎海。十際古今一印頓圓。了無余法矣。
寂室大師示凈土實見
不修凈業者云。游心禪定悟性真宗。或聞說凈土必曰。凈土唯心我心既凈則國土凈。何用別求生處。寂室曰。且維摩經中雲。如來以足指按地。見娑婆國土悉皆嚴凈。而眾會不見。惟螺髻梵王得知。今之說悟性者。能如梵王所見凈土不。況汝居卑室陋屋必羨之以大廈高堂。脫粟藜羹者。必羨之以珍羞上味。弊袍短褐者。必羨之以綾羅輕縠若云心凈土凈。則不消如是分別也。況當老病死苦世間違情之
【現代漢語翻譯】 現代漢語譯本 文殊菩薩和普賢菩薩（兩位大乘菩薩）。佛陀涅槃后，馬鳴菩薩（佛教哲學家）、龍樹菩薩（中觀學派創始人）。我國的智者大師（天臺宗創始人）和智覺禪師（永明延壽禪師），都發愿往生凈土，難道他們是資質愚鈍的人嗎？如果認為這是權巧方便之教，那麼什麼才是真實之教呢？過去孫莘老（孫覺，北宋官員）也對此有所懷疑，後來與楊次公（楊杰，北宋官員）和王敏中（王巖叟，北宋官員）辯論后，疑慮才消除。因此相信這凈土法門並非聖人權巧設立，而是圓滿真實的真宗。專注憶念阿彌陀佛（西方極樂世界的佛陀）必定往生凈土，這才是符合自性的真實之言，而非權巧方便之教。
真歇了禪師《凈土宗要》
阿彌陀佛不離眾生之心，這是三者沒有差別的體現。極樂世界遍在於一切處，舉一即全部收攝。如同帝釋天宮殿上的千珠寶網，千顆寶珠的光影全部融入一顆寶珠之中，一顆寶珠的光影又遍入千顆寶珠之中。雖然珠珠互相遍入，但這顆珠子不能成為那顆珠子，那顆珠子也不能成為這顆珠子，參與而不混雜，分離而不分割。每一顆都普遍彰顯，也沒有固定的處所。阿彌陀佛的凈土就是千顆寶珠中的一顆，十萬佛國就是一佛國，各自都是千顆寶珠中的一顆。聖人善用巧妙方便來開示世人，專心念誦阿彌陀佛就是千顆寶珠，直接指向一顆寶珠，見到一尊佛就等於見到十方諸佛，也見到九界眾生和微塵剎海。十方三世，過去現在未來，一印頓然圓滿，沒有其他任何法門了。
寂室大師開示凈土的真實見解
不修習凈土法門的人說：『用心參禪入定，領悟自性真實的宗旨。』或者聽到說凈土法門，必定說：『凈土唯心所現，我心既然清凈，那麼國土自然清凈，何必另外尋求往生之處？』寂室大師說：『且看《維摩詰經》中說，如來用腳趾按壓地面，見到娑婆世界（我們所居住的這個世界）全部都莊嚴清凈，而大眾卻看不見，只有螺髻梵王（一位天神）能夠得知。現在那些說悟性的人，能夠像螺髻梵王所見到的那樣見到凈土嗎？更何況你居住在簡陋的房間里，必定羨慕高樓大廈；吃粗糧野菜，必定羨慕山珍海味；穿破舊的衣服，必定羨慕綾羅綢緞。如果說心凈則土凈，那麼就不需要這樣分別了。更何況當面臨衰老、疾病、死亡的痛苦，以及世間違背心意的事情時，'
【English Translation】 English version Manjushri (Bodhisattva of wisdom) and Samantabhadra (Bodhisattva of practice). After the Buddha's Parinirvana, Ashvaghosa (Buddhist philosopher) and Nagarjuna (founder of Madhyamaka school). Also, the Great Master Zhiyi (founder of Tiantai school) and Chan Master Zhijue (Yongming Yanshou) in this land, all vowed to be reborn in the Pure Land. Are they dull-witted? If this is considered an expedient teaching, then what is the true teaching? In the past, Sun Xinlao (Sun Jue, an official in the Northern Song Dynasty) also doubted this. After debating with Yang Cigong (Yang Jie, an official in the Northern Song Dynasty) and Wang Minzhong (Wang Yansou, an official in the Northern Song Dynasty), his doubts were dispelled. Therefore, he believed that this Pure Land Dharma is not an expedient teaching established by sages, but the perfect and true essence of the teachings. Focusing on mindfulness of Amitabha Buddha (the Buddha of the Western Pure Land of Ultimate Bliss) will surely lead to rebirth in the Pure Land. This is a true statement that accords with one's nature, not an expedient teaching.
Chan Master Zhenxie Liao's 'Essentials of the Pure Land School'
Amitabha (Buddha of Infinite Light) is not separate from the minds of sentient beings; these three are without difference. The Pure Land of Ultimate Bliss pervades all places; grasping one encompasses all. It is like the net of a thousand jewels in the palace of Indra (king of the gods), where the light and shadows of a thousand jewels all enter into one jewel, and the light and shadows of one jewel pervade all thousand jewels. Although the jewels interpenetrate each other, this jewel cannot become that jewel, and that jewel cannot become this jewel. They participate without mixing, separate without dividing. Each and every one is universally manifest, without a fixed location. Amitabha's Pure Land is one of the thousand jewels, and the ten trillion Buddha lands are one Buddha land, each being one of the thousand jewels. Sages skillfully use expedient means to instruct people. Single-mindedly reciting Amitabha Buddha is like the thousand jewels, directly pointing to one jewel. Seeing one Buddha is seeing all Buddhas of the ten directions, and also seeing the sentient beings of the nine realms and the seas of dust-motes. The ten directions and three times, past, present, and future, are instantly and perfectly completed with one seal. There is no other Dharma.
Master Jishi's Instructions on the True View of the Pure Land
Those who do not cultivate Pure Land practices say, 'Wandering in Chan meditation, realizing the true essence of one's nature.' Or, upon hearing about the Pure Land Dharma, they invariably say, 'The Pure Land is only a manifestation of the mind. Since my mind is pure, then the land is naturally pure. Why seek rebirth elsewhere?' Master Jishi said, 'Consider that in the Vimalakirti Sutra, it says that when the Tathagata (Buddha) pressed his toe on the ground, the Saha world (the world we live in) was seen to be entirely adorned and pure, but the assembly did not see it. Only the Brahma King with the Ushnisha (a type of crown) knew it. Can those who speak of realizing one's nature today see the Pure Land as the Brahma King with the Ushnisha saw it? Moreover, you live in a humble room and a dilapidated house, and you must envy mansions and high halls; you eat coarse grains and vegetables, and you must envy delicacies and fine flavors; you wear worn-out clothes, and you must envy silk and fine fabrics. If it is said that when the mind is pure, the land is pure, then there would be no need for such distinctions. Furthermore, when facing the suffering of old age, sickness, and death, and the things in the world that go against one's wishes,'
時。顏色與未悟者同。是則口唱心凈土凈之言。身被穢土苦惱之縛。其自欺之甚也。不然應須信教仰理。于凈土從而修之。
大智律師示唸佛事理不二
師嘗為慈慧文法師。作凈土集序。其略曰。古今學佛多惑事理。謂理則纖塵不立。言事則萬象森羅凝心。住寂則為理。動用操修則為事。遂引古云。實際理地不受一塵。佛事門中不捨一法。斯乃理事敵立空有並馳。予嘗變其語曰。實際理地不少一塵。佛事門中不存一法。何則由實際理具一切法豈少一塵乎。由佛事門離一切相豈存一法乎。如此方見理事一如。空有不二矣。
文法師凈行序唸佛宗要
夫達無心之有心。識有念之無念。有無不住能所胡存。是則唸唸圓明心心虛寂。茍昧斯旨則法法成疣。的契其宗則門門通妙。今可無乖實際而示圓修。俾負重致遠者。獲遂于息肩。流浪迷津者速登于彼岸。求生西方。無先念佛觀門者也。予輒為修凈業者。薄采經論大綱。述成西方凈行法門。示彼所修令得其趣。有睹茲文而復不能起信修行者。煩乎狂熱投圊。唯露一發欲垂拯救。末如之何。
廬山蓮宗寶鑑唸佛正宗卷第三(終) 大正藏第 47 冊 No. 1973 廬山蓮宗寶鑑
廬山蓮宗寶鑑唸佛正派卷第四(二十二章)
【現代漢語翻譯】 現代漢語譯本：這時，（這些人的）外表和沒有覺悟的人一樣。這就是口頭上唱著『心凈則佛土凈』的言論，身體卻被穢土的苦惱束縛。這是自欺欺人到了極點。如果不是這樣，就應該相信教義，仰慕真理，從而在凈土中修行。
大智律師開示唸佛的事理不二
大智律師曾經為慈慧文法師寫《凈土集序》，其中大略是說：古今學佛的人大多迷惑於事和理，認為理是纖塵不染，而事則是萬象森羅，凝心靜住就是理，動用修行就是事。於是引用古語說：『實際理地不受一塵，佛事門中不捨一法。』這實際上是把事和理對立起來，空和有並列而行。我曾經改變這種說法為：『實際理地不少一塵，佛事門中不存一法。』為什麼呢？因為實際理具備一切法，怎麼會少一塵呢？因為佛事門離開一切相，怎麼會存有一法呢？』這樣才能明白事和理是一如的，空和有是不二的。
文法師《凈行序》唸佛宗要
達到無心的有心，認識有唸的無念，有和無都不執著，能和所都不存在。這樣，唸唸都是圓滿光明，心心都是虛空寂靜。如果迷惑了這個宗旨，那麼法法都會成為累贅；如果真正契合這個宗旨，那麼門門都會通向妙境。現在可以不違背實際而展示圓滿的修行，使那些負重致遠的人，能夠得到休息；使那些在迷途上流浪的人，能夠迅速登上彼岸。求生西方（Sukhavati），沒有比唸佛觀門更重要的了。我於是為那些修凈業的人，粗略地採摘經論的大綱，寫成《西方凈行法門》，指示他們所修行的，使他們能夠得到其中的趣味。如果有人看到這篇文章，仍然不能生起信心修行，煩惱得狂熱，投身糞坑，只露出一根頭髮想要垂下拯救，最終也是無可奈何。
《廬山蓮宗寶鑑》唸佛正宗卷第三（終） 《大正藏》第47冊 No. 1973 《廬山蓮宗寶鑑》
《廬山蓮宗寶鑑》唸佛正派卷第四（二十二章）
【English Translation】 English version: At this time, their appearance is the same as those who are not enlightened. This is to verbally chant the words 'If the mind is pure, then the Buddha-land is pure,' while the body is bound by the suffering of the impure land. This is the height of self-deception. If not, one should believe in the teachings, admire the truth, and thus cultivate in the Pure Land (Sukhavati).
Dazhi (Great Wisdom) Lawyer's Instruction on the Non-Duality of Principle and Practice in Mindfulness of Buddha
The master once wrote a preface to the 'Pure Land Collection' for Dharma Master Cihui Wen, which roughly said: 'People who study Buddhism in ancient and modern times are mostly confused by principle and practice, thinking that principle is free from even the slightest dust, while practice is the myriad phenomena in full array. To concentrate the mind and abide in stillness is principle, while to activate and cultivate is practice.' Thus, they quote the ancient saying: 'The ground of actual principle does not receive a single speck of dust, but the gate of Buddha-activities does not abandon a single dharma.' This is actually setting principle and practice against each other, and running parallel with emptiness and existence. I once changed this saying to: 'The ground of actual principle lacks not a single speck of dust, but the gate of Buddha-activities retains not a single dharma.' Why? Because the actual principle possesses all dharmas, how can it lack a single speck of dust? Because the gate of Buddha-activities is apart from all appearances, how can it retain a single dharma?' Only in this way can one see that principle and practice are one as such, and emptiness and existence are non-dual.
Dharma Master Wen's 'Preface to Pure Practice' on the Essentials of Mindfulness of Buddha
To attain the mind of no-mind, to recognize the no-念 (non-念) of 有念 (having 念), neither clinging to existence nor non-existence, where can the subject and object exist? Thus, every 念 (念) is perfectly clear and bright, and every 心 (心) is empty and still. If one is confused about this purpose, then every dharma becomes a burden; if one truly accords with this purpose, then every gate leads to the wonderful realm. Now, one can demonstrate perfect cultivation without contradicting reality, so that those who carry heavy burdens far away can find rest, and those who wander in the maze can quickly reach the other shore. To seek rebirth in the Western Pure Land (Sukhavati), there is nothing more important than the gate of mindfulness of Buddha. Therefore, I have roughly selected the outlines of the sutras and treatises for those who cultivate pure karma, and written the 'Western Pure Practice Dharma Gate,' to instruct them in what they cultivate, so that they can obtain its flavor. If someone sees this article and still cannot generate faith and practice, becoming agitated and throwing themselves into the latrine, only revealing a single hair, wanting to lower it to save them, there is ultimately nothing that can be done.
'Lushan Lian Zong Bao Jian (Lushan Lotus School Precious Mirror)' Mindfulness of Buddha Orthodox Lineage Volume 3 (End) 'Taisho Tripitaka' Volume 47 No. 1973 'Lushan Lian Zong Bao Jian (Lushan Lotus School Precious Mirror)'
'Lushan Lian Zong Bao Jian (Lushan Lotus School Precious Mirror)' Mindfulness of Buddha Orthodox School Volume 4 (Twenty-two Chapters)
唸佛正派說
佛由心造。道在人弘。弘道之要無先乎唸佛。唸佛則是正心。正心故能合道。道之宗極曰佛也。佛者覺也。一切眾生有此本覺之性。因一念有差所以不覺。裴相國云。終日圓覺而未嘗圓覺者眾生也。具足圓覺而住持圓覺者如來也。是故薄伽梵成道摩竭陀。說有談空觀根逗教。于諸法之外別開唸佛一門。截眾苦之根源。入聖流之要路。故經云。從是西方過十萬億佛土。有世界名曰極樂。其土有佛號阿彌陀。國中無三毒八難。有七寶眾妙莊嚴。以法為身群聖為友。茍能誠信發願歸心彼土者即得往生。出乎三界九有之表。證諸佛無上妙道。其言無所欺也。粵自大教東流至佛圖澄而盛。由澄而得道安。安之門有遠公戒珠義海龍姿鳳章。於是教門綱紀從茲大備。師著唸佛三昧詠親勸。於時晉賢慕師之德。爭趨正覺之場同究斯道。名動帝王道尊一代。彌天推為高弟。羅什結為勝友。識量廣大獨出於古今矣。至夫抗言為道為萬世宗師。垂裕於人天者遠公也。隋有智者。魏有曇鸞。唐有善導。大振宗風。宋有坦公。疏詮甘露省常結社。慈覺勸修壽禪師融萬善以同歸。元宗主撮諸經而成懺。廣施方便曲盡慈悲。故我祖師欲令大地眾生。見本性彌陀達唯心凈土。普皆覺悟菩提之妙道。乃立普覺妙道四字為定名之宗觀。
【現代漢語翻譯】 現代漢語譯本 唸佛正派說
佛由心造，道在人弘。弘揚佛道最重要的莫過於唸佛。唸佛就是端正心念。心念端正就能與道相合。道的終極歸宿就是佛。佛的含義是覺悟。一切眾生都具有這種本覺的佛性，因為一念之差所以不能覺悟。裴休宰相說：『終日處於圓滿覺悟之中卻未曾真正覺悟的，是眾生。具足圓滿覺悟並且安住于圓滿覺悟之中的，是如來。』因此，薄伽梵（Bhagavan，佛的稱號）在摩揭陀（Magadha，古印度王國）成道時，說了談空、觀根、逗教等法門，又在各種法門之外特別開創了唸佛這一法門，截斷眾生痛苦的根源，進入聖賢之流的要道。所以佛經上說：『從這裡向西方經過十萬億佛土，有一個世界名叫極樂（Sukhavati）。那個世界有一尊佛，名叫阿彌陀（Amitabha）。國中沒有貪、嗔、癡三毒和八難，有七寶和各種美妙的莊嚴。以佛法為身，以諸聖賢為友。』如果能夠真誠地相信、發願歸心於那個國土，就能往生極樂世界，超出三界九有的範圍，證得諸佛無上的妙道。這些話沒有絲毫虛假。
自從佛教大教東傳，到佛圖澄（Fotucheng，西晉高僧）時開始興盛。由佛圖澄傳給道安（Daoan，東晉高僧）。道安的門下有慧遠（Huiyuan，東晉高僧），他戒行精嚴，智慧深廣，才華出衆。於是佛教的綱紀從此完備。慧遠大師著有《唸佛三昧詠》親自勸導唸佛。當時晉朝的賢士仰慕慧遠大師的德行，爭相前往正覺的場所，共同探究唸佛的道理。慧遠大師的名聲震動帝王，他的佛道為一代人所尊崇。鳩摩羅什（Kumarajiva，後秦高僧）推舉慧遠大師為高足弟子，並結為殊勝的道友。慧遠大師的見識和氣量廣大，超越古今。至於能夠挺身而出為佛道，成為萬世師表，將福祉留給世人和天人的，就是慧遠大師。
隋朝有智者大師（Zhiyi，天臺宗創始人），北魏有曇鸞（Tanluan，凈土宗祖師），唐朝有善導（Shandao，凈土宗祖師），他們都大力振興凈土宗風。宋朝有坦公（Tangong），他疏解《甘露經》，省常法師（Xingsheng）結社唸佛。慈覺禪師（Cijue）勸人修行，壽禪師（Shou chanshi）融合各種善行以求同歸凈土。元朝宗主（Yuanzongzhu）撮取各經而成懺法，廣泛地施予方便，竭盡慈悲之心。所以我宗祖師想要讓大地眾生，見到本性彌陀，通達唯心凈土的道理，普遍覺悟菩提的妙道，於是立『普覺妙道』四個字作為宗門的定名和觀法。
【English Translation】 English version On the Orthodox School of Mindfulness of the Buddha
The Buddha is created by the mind; the Dao is propagated by people. Nothing is more important for propagating the Dao than mindfulness of the Buddha. Mindfulness of the Buddha is to rectify the mind. Rectifying the mind enables one to accord with the Dao. The ultimate goal of the Dao is the Buddha. 'Buddha' means 'awakening'. All sentient beings possess this inherent nature of awakening, but due to a single errant thought, they remain unawakened. Chancellor Pei Xiu said: 'Those who are constantly within perfect enlightenment yet never experience it are sentient beings. Those who possess perfect enlightenment and abide in it are the Tathagatas.' Therefore, when the Bhagavan (Bhagavan, title for the Buddha) attained enlightenment in Magadha (Magadha, an ancient Indian kingdom), he taught various methods such as discussing emptiness, observing the roots, and teaching according to the capacity of the audience. Beyond these methods, he specially opened the gate of mindfulness of the Buddha, severing the root of suffering for all beings and entering the essential path of the stream of sages. Thus, the sutra says: 'From here, passing westward through hundreds of thousands of millions of Buddha lands, there is a world called Sukhavati (Sukhavati, the Pure Land of Amitabha). In that land, there is a Buddha named Amitabha (Amitabha, the Buddha of Infinite Light). In that country, there are no three poisons (greed, hatred, and delusion) or eight difficulties; there are seven treasures and various wonderful adornments. The Dharma is taken as the body, and the assembly of sages as friends.' If one can sincerely believe, make vows, and dedicate one's heart to that land, one will be reborn in Sukhavati, transcending the realms of the Three Worlds and the Nine Existences, and realizing the unsurpassed wonderful Dao of all Buddhas. These words are without deception.
Since the Great Teaching of Buddhism flowed eastward, it flourished during the time of Fotucheng (Fotucheng, a high-ranking monk of the Western Jin Dynasty). From Fotucheng, it was transmitted to Daoan (Daoan, a high-ranking monk of the Eastern Jin Dynasty). Among Daoan's disciples was Huiyuan (Huiyuan, a high-ranking monk of the Eastern Jin Dynasty), who was strict in discipline, profound in wisdom, and outstanding in talent. Thus, the principles of Buddhism were fully established from then on. Master Huiyuan wrote 'Ode to the Samadhi of Mindfulness of the Buddha' and personally encouraged mindfulness of the Buddha. At that time, the virtuous scholars of the Jin Dynasty admired Master Huiyuan's virtue and eagerly went to the place of Right Awakening to jointly explore the principles of mindfulness of the Buddha. Master Huiyuan's name shook the emperors, and his Buddhist path was revered by a generation. Kumarajiva (Kumarajiva, a high-ranking monk of the Later Qin Dynasty) recommended Master Huiyuan as a top disciple and formed a superior friendship with him. Master Huiyuan's knowledge and capacity were vast, surpassing those of the past and present. As for being able to stand up for the Buddhist path, becoming a teacher for all ages, and leaving blessings for humans and devas, it was Master Huiyuan.
In the Sui Dynasty, there was Master Zhiyi (Zhiyi, founder of the Tiantai school); in the Northern Wei Dynasty, there was Tanluan (Tanluan, patriarch of the Pure Land school); and in the Tang Dynasty, there was Shandao (Shandao, patriarch of the Pure Land school). They all greatly revitalized the Pure Land school. In the Song Dynasty, there was Tangong (Tangong), who annotated the 'Sweet Dew Sutra', and Dharma Master Xingsheng (Xingsheng) formed a society for mindfulness of the Buddha. Chan Master Cijue (Cijue) encouraged people to cultivate, and Chan Master Shou (Shou chanshi) integrated various good deeds to seek the same return to the Pure Land. Yuanzongzhu (Yuanzongzhu) of the Yuan Dynasty compiled repentance methods from various sutras, widely bestowing convenience and exhausting compassion. Therefore, our ancestral master wanted to enable all sentient beings on earth to see the Amitabha of their inherent nature, understand the principle of the Pure Land of the Mind Only, and universally awaken to the wonderful Dao of Bodhi. Thus, he established the four characters 'Pujue Miaodao' (普覺妙道, Universal Awakening to the Wonderful Dao) as the designated name and contemplation method of the school.
夫四字一鏡洞照無邊同一體用。何以知其然。總而言之。喻如人之一身。而有頭目手足。為其用也。未嘗有一而可分也。自非愿廣悲深。而孰能取信於天下後世哉。竊嘗論之曰。等眾生界名曰普。智達斯理名曰覺。德用無邊名曰妙。千聖履踐名曰道。又普者即自心周遍十方之體也。覺者即自心智照不迷之用也。妙者即自心利物應機之行也。道者即自心通達中正之理也。恒沙諸佛所證者此道也。歷代祖師所得者此道也。十方生凈土者已學此道也。未來修行者當學此道也。又況諸佛菩薩示現世間。作大導師。各有悲願不捨眾生。或為王臣將相居士宰官。出俗在家逆行順化。莫不以斯道而覺斯民也。三界群靈無量劫來至於今日。往來六道如蟻璇磨無由出離。佛祖憫彼故設方便以誘導之。俾夫趣吾之所趣。吾之所趣者非六道非三乘。乃如來正覺之趣。得吾所趣之道者。亦以此道化乎未趣。趣此所趣。譬如一燈燃百千燈續焰分輝騰今耀古。此唸佛之宗正心之法。正夫群生歸夫正道者矣。彼彼相傳於無盡故名無盡燈也。普覺妙道之說豈徒言哉。蓋謂人人皆可作佛不以僧俗之間。不以利鈍之分。無彼此無高下。等一性而已。得之為悟。失之為迷。同一理而已。迷而為凡。悟而為聖。迷者事隔理不隔也。失者自失。性不失也。是知修念
【現代漢語翻譯】 現代漢語譯本： 這『普覺妙道』四個字就像一面鏡子，洞徹照耀著無邊的世界，體現著同一的本體和作用。憑什麼知道是這樣的呢？總的來說，可以比喻為一個人的身體，有頭、眼睛、手、腳，發揮著各自的作用。沒有哪一部分是可以分割的。如果不是具有廣大的願力和深切的慈悲心，誰能夠讓天下後世的人相信呢？我曾經這樣論述：平等對待一切眾生，這叫做『普』（Pu，普遍）；智慧通達這個道理，這叫做『覺』（Jue，覺悟）；德行作用無邊無際，這叫做『妙』（Miao，玄妙）；無數聖賢所踐行的，這叫做『道』（Dao，道路、真理）。 而且，『普』就是我們自心的本體，周遍十方；『覺』就是我們自心的智慧照耀，不迷惑；『妙』就是我們自心利益眾生，隨機應化的行為；『道』就是我們自心通達中正的道理。無數的佛所證悟的就是這個『道』；歷代的祖師所得到的也是這個『道』；十方發願往生凈土的人，已經開始學習這個『道』；未來修行的人，也應當學習這個『道』。 更何況諸佛菩薩示現在世間，作為偉大的導師，各自懷著慈悲的願力，不捨棄任何眾生。他們或者化身為國王、大臣、將相、居士、宰官，出家修行或者在家修行，以反常的行為來順應教化。無不以這個『道』來覺悟民眾。三界中的一切眾生，從無量劫以來直到今天，在六道中輪迴，就像螞蟻繞著磨盤一樣，沒有辦法脫離。佛祖憐憫他們，所以設立種種方便法門來引導他們，讓他們走向我們所要走向的地方。我們所要走向的地方，不是六道，也不是三乘，而是如來正覺的境界。得到我們所要走向的道路的人，也應該用這個『道』去教化那些還沒有走向這條道路的人，讓他們也走向這條道路。就像一盞燈點燃成百上千盞燈，延續火焰，分發光輝，照耀古今。這唸佛的宗旨，正是端正心念的方法，端正眾生，讓他們迴歸正道。這樣彼此相傳，永無止境，所以叫做『無盡燈』。 『普覺妙道』的說法難道只是空話嗎？這是說人人都可以成佛，不分僧俗，不分聰明愚笨，沒有彼此之分，沒有高下之別，都是一樣的佛性。領悟了它就是覺悟，失去了它就是迷惑，都是同一個道理。迷惑了就是凡人，覺悟了就是聖人。迷惑的人是事相上隔開了，但道理上並沒有隔開；失去的人是自己失去了，但佛性並沒有失去。由此可知，修行唸佛
【English Translation】 English version: The four characters 'Pu Jue Miao Dao' (普覺妙道, Universal Enlightenment Wonderful Path) are like a mirror, illuminating the boundless world, embodying the same essence and function. How do we know this is so? In general, it can be compared to a person's body, with a head, eyes, hands, and feet, each fulfilling its function. No part can be separated. If one does not possess vast vows and deep compassion, who can convince the people of the world for generations to come? I have once discussed it this way: treating all sentient beings equally is called 'Pu' (普, Universality); wisdom penetrating this principle is called 'Jue' (覺, Enlightenment); virtuous actions being boundless is called 'Miao' (妙, Wonder); what countless sages have practiced is called 'Dao' (道, Path, Truth). Moreover, 'Pu' is the essence of our own mind, pervading the ten directions; 'Jue' is the wisdom of our own mind illuminating without delusion; 'Miao' is the action of our own mind benefiting beings, responding to opportunities; 'Dao' is the principle of our own mind understanding the middle way. What countless Buddhas have realized is this 'Dao'; what successive patriarchs have attained is also this 'Dao'; those who aspire to be reborn in the Pure Land have already begun to learn this 'Dao'; future practitioners should also learn this 'Dao'. Furthermore, the Buddhas and Bodhisattvas manifest in the world as great teachers, each holding compassionate vows, not abandoning any sentient being. They may transform into kings, ministers, generals, laypeople, or officials, practicing either as renunciates or householders, acting in unconventional ways to adapt to and transform others. All use this 'Dao' to awaken the people. All beings in the Three Realms, from countless kalpas until today, revolve in the Six Realms like ants circling a millstone, without a way to escape. The Buddhas and Patriarchs, pitying them, therefore establish various expedient means to guide them, so that they may go where we are going. Where we are going is not the Six Realms, nor the Three Vehicles, but the realm of perfect enlightenment of the Tathagata. Those who attain the path we are going to should also use this 'Dao' to transform those who have not yet embarked on this path, so that they may also go to this destination. It is like one lamp lighting hundreds and thousands of lamps, continuing the flame, distributing the light, illuminating the past and present. This principle of reciting the Buddha's name is precisely the method of rectifying the mind, rectifying sentient beings, and leading them back to the right path. Thus, it is transmitted from one to another without end, so it is called 'Endless Lamp'. Is the saying of 'Pu Jue Miao Dao' merely empty words? It means that everyone can become a Buddha, regardless of whether they are monks or laypeople, whether they are intelligent or dull, without distinction between self and other, without high or low, all possessing the same Buddha-nature. Attaining it is enlightenment, losing it is delusion, all being the same principle. Deluded, one is an ordinary person; enlightened, one is a sage. Those who are deluded are separated in phenomena, but not in principle; those who lose it lose it themselves, but the Buddha-nature is not lost. Therefore, it is known that practicing mindfulness of the Buddha
佛三昧者。則是正其心也。此心正則性順理也。得性順理則六塵不能染。萬境不能移動。用於一虛之中寂寥。于萬化之域不動本處而周遊十方。超乎極樂之地。升乎寂光之堂。居乎涅槃山頂。朝乎無上法王。普覺妙道正心之義其至矣乎。不知此義者功何所施智何所發。譬彼無目之人昧於日月之光。履于重險之處。墮坑落塹可勝紀乎。噫去聖時遙人多謬解。雖其正道悉陷邪宗。庸昏之徒含識而已。致使群邪詭惑諸黨並熾。是非蜂起空有云云。夾截虛空互相排毀。有著於事相不肯舍者。有順於應緣不自覺者。有守枯木而言定者。有恃聰明而稱慧者。有奔走非道而言能者。有假于鬼神而言通者。有身心放曠而言無礙者。有口耳潛傳而言秘訣者。有執我宗普字覺字者。有言彼宗妙字道字者。是皆私偷此鏡入彼邪域。致為塵垢蔽蒙不明宗體。雖得此鏡之名而不得其用也。殊不知慈照立此四字深有意焉。昧者不知執之失度。況又有言在家為彌陀教。出家為釋迦教者。自尊為祖執法為宗。存彼此之執心觸途成滯。局偏邪之劣解是己非他。使我曹為佛祖後裔。而不能破其執遣其惑。則何以揭慧日于昏衢哉。痛心佛祖慧命懸危甚於割身肉也。念報佛祖深恩寢食不遑安處也。念諸方佛子錯路修行不啻倒懸也。雖未能盡古人之萬一。然此心不
【現代漢語翻譯】 現代漢語譯本： 所謂佛三昧，就是端正自己的心。心端正了，本性就會順應真理。如果能做到本性順應真理，那麼六塵（色、聲、香、味、觸、法）就不能污染，萬境也不能動搖。在空虛寂靜中運用自如，在千變萬化的世界裡，不離開根本之處而周遊十方。超越極樂世界，升到寂光凈土，安住在涅槃山頂，朝見無上的法王。普遍覺悟微妙的真理，端正心念的意義，真是達到極致了啊！ 不明白這個道理的人，功夫從何處施展？智慧從何處啓發？就像沒有眼睛的人，不瞭解日月的光明，行走在充滿危險的地方，跌入坑裡或陷入溝壑，數都數不清啊！唉，離開聖人的時代已經很久遠了，人們大多錯誤地理解佛法。即使是正道，也全都陷入了邪宗。平庸愚昧之徒，僅僅只是有意識而已。導致各種邪說詭異迷惑，各種黨派一起興起。是非像蜂群一樣涌起，空和有等等說法，夾雜著虛空，互相排斥詆譭。有人執著於事相，不肯放下；有人順應外緣，卻不自覺；有人守著枯木，說那是禪定；有人仗著聰明，自稱為有智慧；有人奔走于非正道，卻說自己有能力；有人假借鬼神，說自己有神通；有人身心放縱，說那是沒有障礙；有人口耳相傳，說那是秘訣；有人執著於我宗的『普』字和『覺』字；有人說彼宗的『妙』字和『道』字。這些都是私自偷取了這面鏡子，進入了那些邪惡的領域，導致被塵垢遮蔽矇蔽，不明白宗體的真義。雖然得到了這面鏡子的名稱，卻不能發揮它的作用啊！ 特別要知道慈照大師立下這四個字（普覺妙道），用意很深啊！愚昧的人不知道，執著它就會失去尺度。更何況還有人說，在家是彌陀教，出家是釋迦教。自己尊崇自己為祖師，執著於法為宗派。心存彼此的執著，一接觸事物就形成障礙。侷限於片面邪惡的低下見解，認為自己是對的，別人是錯的。使我們這些作為佛祖後裔的人，卻不能破除他們的執著，消除他們的迷惑。那麼，又怎麼能在黑暗的道路上揭示智慧的太陽呢？ 痛心佛祖的慧命岌岌可危，比割自己的肉還要痛苦啊！想著報答佛祖的深恩，連睡覺吃飯都不能安穩啊！想著各方的佛子走錯了路修行，不亞於被倒掛著一樣痛苦啊！雖然我未能做到古人的萬分之一，但是這顆心不忍啊！
【English Translation】 English version: The Samadhi of Buddha is to rectify one's mind. When the mind is rectified, one's nature will align with the truth. If one attains a nature that aligns with the truth, then the six dusts (form, sound, smell, taste, touch, and dharma) cannot taint, and the myriad realms cannot move it. It is used freely within the emptiness and stillness, and within the realm of myriad transformations, it travels the ten directions without moving from its original place. It transcends the Land of Ultimate Bliss, ascends to the Hall of Serene Light, dwells on the summit of Nirvana Mountain, and pays homage to the Supreme Dharma King. The meaning of universally awakening to the wondrous path and rectifying the mind is truly ultimate! Those who do not understand this meaning, where will they apply their effort? Where will they develop their wisdom? It is like a person without eyes, ignorant of the light of the sun and moon, walking in dangerous places, falling into pits and ditches countless times! Alas, it has been a long time since the age of the sages, and people mostly misunderstand the Dharma. Even the correct path has fallen into heretical sects. Common and ignorant people are merely conscious beings. This leads to various evil and deceptive doctrines, and various parties arise together. Right and wrong arise like swarms of bees, and talk of emptiness and existence, mixed with emptiness, mutually reject and slander each other. Some are attached to phenomena and refuse to let go; some follow conditions and are unaware; some guard dead trees and call it meditation; some rely on cleverness and call themselves wise; some run on wrong paths and call themselves capable; some pretend to be ghosts and gods and call themselves psychic; some let their bodies and minds go wild and call it unhindered; some transmit secrets by word of mouth and call it secret formulas; some cling to the 'Pu' (universal) and 'Jue' (awakening) characters of my sect; some say the 'Miao' (wondrous) and 'Dao' (path) characters of their sect are superior. All these are secretly stealing this mirror and entering those evil realms, causing it to be obscured by dust and unable to understand the true meaning of the essence. Although they have obtained the name of this mirror, they cannot use it! Especially know that Master Cizhao established these four characters (Pu Jue Miao Dao) with deep intention! Ignorant people do not know that clinging to them will lose measure. Moreover, there are those who say that at home is the Amitabha teaching, and when one leaves home it is the Shakyamuni teaching. They honor themselves as patriarchs and cling to the Dharma as sects. Holding onto the attachment of self and other, as soon as they come into contact with things, they form obstacles. Confined to one-sided and evil inferior views, they think they are right and others are wrong. Making us, the descendants of the Buddhas and patriarchs, unable to break their attachments and eliminate their delusions. Then how can we reveal the sun of wisdom on the dark road? It pains me that the wisdom-life of the Buddhas and patriarchs is in imminent danger, more painful than cutting off my own flesh! Thinking of repaying the deep kindness of the Buddhas and patriarchs, I cannot rest peacefully even when sleeping and eating! Thinking of the Buddhist disciples of all directions practicing on the wrong path, it is no less painful than being hung upside down! Although I have not been able to do even one ten-thousandth of the ancients, this heart cannot bear it!
欺也。予嘗切切於是。謹按高僧傳記。遍求前哲真蹤。究其源摘其實。理之所當事之所存者。集而出焉虧者補之。冗者削之隱者明之。斷者引之。庶千載之下修凈業者。因言思道飲水知源。識古聖之遺風。體先宗之標格。紹隆佛種光闡徽猷。壽慧命于無窮。傳真燈而有永。前不云四字一鏡洞照無邊乎。體斯道者慎勿忽諸。
遠祖師事實
師諱慧遠。雁門樓煩人。今河東代州。姓賈氏。生於石趙延熙甲午歲為晉成帝。咸和九年師十二歲。從舅氏令孤遊學許洛。博通六經尤通周易莊老之書。二十一歲欲渡江與范宣子俱隱值中原兵戈塞路。聞道安法師居太行山。遂與弟慧持俱投之。聽講般若經豁然大悟。嘆曰。儒道九流皆糠秕耳。與弟投簪落髮。常以大法為己任。安嘆曰。使道流中國其在遠乎。孝武帝太元九年。至廬山以杖卓地曰。有泉當住。忽泉迸出。乃誅茅為庵講涅槃經。感得山神獻靈。資助材木雷雨闢地。江州太守驚其神異。奏立東林寺名。其殿曰神運。太元十一年寺成。師以東南經律未備禪法無聞。乃于寺內別置禪室。請一禪師率眾習禪。令弟子逾越沙漠求禪經。庶江表四輩咸皆得以修習。愿使大乘之化自北而南。每謂禪法深微非才莫授。入道要門功高易進者唸佛為先。師徒眾往來三千。真信之士一百
【現代漢語翻譯】 現代漢語譯本： 這絕非虛言。我曾對此事非常懇切。我仔細查閱了《高僧傳》，廣泛尋訪前代賢哲的真實軌跡，探究其根源，摘取其實質，將道理上應當存在、事實上也存在的內容彙集起來，缺失的加以補充，冗餘的加以刪減，隱晦的加以闡明，中斷的加以延續。希望千年之後修習凈業的人，能夠因為這些文字而思考佛道，飲水思源，認識古代聖賢的遺風，體會先輩宗師的風格，繼承和發揚佛陀的種子，光大美好的事業，使佛法的慧命得以無限延續，使真正的佛法之燈永遠傳承。前人不是說過『四字一鏡，洞照無邊』嗎？實踐這種佛道的人，千萬不要忽略啊！ 遠祖師的事蹟 慧遠（Huiyuan）大師，是雁門樓煩（Yanmen Loufan）人，也就是現在的河東代州（Hedong Daizhou），姓賈（Jia）。生於石趙（Shi Zhao）延熙（Yanxi）甲午年，當時是晉成帝（Jin Chengdi）咸和（Xianhe）九年，慧遠大師十二歲。跟隨舅舅令狐（Linghu）在許洛（Xu Luo）遊學，廣泛通曉六經，尤其精通《周易》、《莊子》、《老子》等書籍。二十一歲時，想要渡江與范宣子（Fan Xuanzi）一同隱居，正趕上中原戰亂，道路被阻。聽說道安（Daoan）法師住在太行山（Taihang Mountain），於是與弟弟慧持（Huichi）一同前去投奔。聽講《般若經》后，豁然大悟，感嘆道：『儒家、道家以及其他各家學說，都不過是糟粕罷了。』於是與弟弟一起剃髮出家，常常以弘揚佛法為己任。道安法師感嘆道：『使佛法在中國流傳，恐怕就在慧遠了吧。』孝武帝（Xiaowu Di）太元（Taiyuan）九年，到達廬山（Lushan），用手杖敲擊地面說：『這裡有泉水，應當可以居住。』忽然泉水涌出。於是砍伐茅草建造房屋，講解《涅槃經》。感動了山神獻出靈芝，資助木材。雷雨劈開土地。江州（Jiangzhou）太守驚歎他的神異，上奏朝廷建立了東林寺（Donglin Temple），其中的殿堂叫做神運（Shenyun）。太元十一年，寺廟建成。慧遠大師認為東南地區對經律的研究不夠完備，禪法也鮮為人知，於是在寺內另外設定禪室，請來一位禪師帶領大家修習禪定，派遣弟子越過沙漠去尋求禪經，希望江南一帶的四眾弟子都能夠修習。希望大乘佛法的教化能夠從北向南傳播。他常說禪法深奧微妙，不是有才能的人難以傳授，進入佛道的關鍵在於以唸佛為先，這樣才能事半功倍。慧遠大師的門徒眾多，來往的有三千人，其中真正虔誠的信徒有一百人。
【English Translation】 English version: This is by no means a deception. I have been deeply earnest about this matter. I have carefully consulted the biographies in the 'Biographies of Eminent Monks,' extensively sought the true traces of former sages, investigated their origins, and extracted their essence. I have gathered together what ought to exist in principle and what does exist in fact, supplementing what is missing, reducing what is redundant, clarifying what is obscure, and continuing what is interrupted. I hope that those who cultivate Pure Land practice thousands of years from now will be able to contemplate the Buddhist path through these words, remember the source when drinking water, recognize the legacy of ancient sages, understand the style of past masters, inherit and promote the seeds of the Buddha, and magnify the excellent undertakings, so that the wisdom-life of the Dharma may continue infinitely, and the true lamp of the Dharma may be passed on forever. Did not the ancients say, 'A four-character mirror illuminates the boundless'? Those who practice this path, be careful not to neglect it! The Deeds of the Distant Ancestor Master Master Huiyuan (Huiyuan), was a native of Loufan (Loufan) in Yanmen (Yanmen), which is now Daizhou (Daizhou) in Hedong (Hedong), with the surname Jia (Jia). He was born in the year Jiawu of the Yanxi (Yanxi) era of Shi Zhao (Shi Zhao), which was the ninth year of the Xianhe (Xianhe) era of Emperor Cheng of Jin (Jin Chengdi), when Master Huiyuan was twelve years old. He studied with his maternal uncle Linghu (Linghu) in Xu Luo (Xu Luo), widely mastering the Six Classics, especially proficient in the 'Book of Changes,' 'Zhuangzi,' and 'Laozi.' At the age of twenty-one, he wanted to cross the river to live in seclusion with Fan Xuanzi (Fan Xuanzi), but he encountered war in the Central Plains, and the roads were blocked. Hearing that Dharma Master Daoan (Daoan) was residing in Taihang Mountain (Taihang Mountain), he went with his younger brother Huichi (Huichi) to seek refuge. After listening to the 'Prajna Sutra,' he suddenly attained great enlightenment, exclaiming, 'Confucianism, Taoism, and all other schools of thought are nothing but dross.' Thereupon, he and his brother shaved their heads and became monks, always taking the propagation of the Dharma as their own responsibility. Dharma Master Daoan exclaimed, 'The one who will cause the Dharma to flow in China is probably Huiyuan.' In the ninth year of the Taiyuan (Taiyuan) era of Emperor Xiaowu (Xiaowu Di), he arrived at Lushan (Lushan), struck the ground with his staff, and said, 'There is a spring here; it should be suitable for dwelling.' Suddenly, a spring gushed forth. Thereupon, he cut down thatch to build a hut and lectured on the 'Nirvana Sutra.' He moved the mountain gods to offer lingzhi mushrooms and provide timber. Thunder and rain split the earth. The governor of Jiangzhou (Jiangzhou) was amazed by his miraculous powers and reported to the court, establishing Donglin Temple (Donglin Temple), whose hall was called Shenyun (Shenyun). In the eleventh year of the Taiyuan era, the temple was completed. Master Huiyuan believed that the study of the scriptures and precepts in the southeast region was not complete enough, and that the practice of Chan was little known. Therefore, he set up a separate Chan hall within the temple, invited a Chan master to lead everyone in practicing meditation, and sent disciples across the desert to seek Chan scriptures, hoping that the fourfold assembly in the Jiangnan area could all practice. He hoped that the teachings of Mahayana Buddhism could spread from north to south. He often said that the Chan method is profound and subtle, and it is difficult to transmit it to those who are not talented. The key to entering the Buddhist path is to take mindfulness of the Buddha as the priority, so that one can achieve twice the result with half the effort. Master Huiyuan had many disciples, with three thousand coming and going, among whom there were one hundred truly devout believers.
二十三人。乃與劉遺民等十八賢為上首。于無量壽佛像前。建齋立誓同修西方凈土結白蓮社。遺民著發願文。師自製唸佛三昧敘。謝靈運恃才傲物一見師肅然心服。鑿池種蓮求入社。師以心雜止之。山多蛇有行者不知何許人。嘗侍于師善驅蛇至。今號辟蛇聖者。師所居流泉匝寺下入虎溪。每送客以溪為界。時陶淵明陸修靜。師嘗送之語道契合。不覺過溪相與大笑。後世因傳三笑圖焉。時羅什法師通書稱師。為東方護法菩薩。外國眾僧咸稱漢地有大乘道士。每燒香禮拜東向稽首獻心廬岳。姚主欽承道德信向連線。晉安帝隆安元年桓玄勸帝沙汰僧尼。謂廬山為道德所居。不在搜簡師以書抵玄得並免。元興元年玄又申庾冰之議。欲沙門盡敬王者。復以書辯論其事遂免。安帝自江陵旋京。輔國何無忌。勸師候迎稱疾不起。帝遣使勞問師。表以聞帝優詔答之。義熙乙卯十一月初一日。師入定至十七日出定。見阿彌陀佛紫磨黃金身遍滿空界。龍舒凈土文載遠公三睹聖相沉厚不言。師三十年影不出山跡不入俗。丙辰八月初一日示疾。至六日。困篤大德耆舊請飲豉酒不許。又請以蜜水。乃命律師檢藏未見。而集諸徒遺戒曰。吾自知命之年托業此山。自審有畢盡之期。乃絕跡外緣以求其志。不覺形與運頹。已八十三矣。時至欲厝骨于松林
之下。即嶺為墳與土木同狀。此古人之禮汝等勿違。茍使神理不昧。庶達其誠。大哀世尊亦當祐之。以道言訖而逝。門人與潯陽太守及官屬。奉全軀葬于西嶺。壘石而塔焉。安帝謚廬山尊者鴻臚大卿白蓮社主凝寂之塔。謝靈運立碑以銘其德。張野序之。有匡山集十卷行於世。
遠祖師歷朝謚號
晉安帝義熙年謚廬山尊者鴻臚大卿白蓮社主
唐大中戊辰年謚辯覺大師
南唐升元三年謚正覺大師
宋太平興國三年謚圓悟大師
宋乾道二年謚等遍正覺圓悟大法師
明教大師題遠祖師影堂記
遠公事蹟。學者雖見而鮮能盡之。使世不昭昭見先賢之德亦後學之過也。予讀高僧傳蓮社錄。及九江新舊錄。最愛遠公六事。謂可以勸乃引而釋之。列之其影堂以示來者。陸修靜異教學者而送過虎溪。是不以人而棄言也。陶淵明耽湎于酒而與之交者。蓋簡小節而取其達也。跋陀高僧以顯異被擯而延且譽之。蓋重有識而矯嫉賢也。謝靈運以心雜不取。而果歿于刑。蓋識其器而慎其終也。盧循欲叛而執手求舊。蓋自通道也。桓玄震威而抗對不屈。蓋有大節也。大凡古今人情莫不畏威。而茍免忘義而避疑好名而昧實。黨勢而忍孤飾行而畏累。自是而非人。孰有道尊一代為賢者。師肯以片言而從
【現代漢語翻譯】 現代漢語譯本： 之下，即山嶺作為墳墓，與土木結構的墳墓一樣。這是古人的禮制，你們不要違背。如果神理不昏昧，大概可以表達他們的誠意。大哀世尊也應當保佑他們。慧遠大師說完這些話就去世了。他的弟子與潯陽太守及其他官員，將他的全身安葬在西嶺，堆壘石頭作為塔。安帝追諡慧遠大師為廬山尊者、鴻臚大卿、白蓮社主、凝寂之塔。謝靈運立碑來銘記他的德行，張野為碑作序。有《匡山集》十卷流傳於世。
慧遠祖師歷朝謚號
晉安帝義熙年 謚廬山尊者（Lushan Venerable）鴻臚大卿（Grand Master of Ceremonial）白蓮社主（White Lotus Society Leader） 唐大中戊辰年 謚辯覺大師（Master Bianjue） 南唐升元三年 謚正覺大師（Master Zhengjue） 宋太平興國三年 謚圓悟大師（Master Yuanwu） 宋乾道二年 謚等遍正覺圓悟大法師（Great Master Dengbian Zhengjue Yuanwu）
明教大師題慧遠祖師影堂記
慧遠大師的事蹟，學者們雖然見過，但很少有人能夠完全瞭解。如果世人不能清楚地看到先賢的德行，也是後學者的過失。我讀了《高僧傳》、《蓮社錄》以及《九江新舊錄》，最喜愛慧遠大師的六件事，認為可以用這些來勸勉世人，於是引用並解釋它們，將它們列在慧遠大師的影堂中，用來昭示後人。陸修靜（Lu Xiujing）是異教學者，慧遠大師卻送他過虎溪（Tiger Stream），這是不因為人的身份而拋棄他的言論。陶淵明（Tao Yuanming）沉湎於酒，慧遠大師卻與他交往，這是因為他看重陶淵明的灑脫不羈而忽略了他的小節。跋陀（Batuo）高僧因為顯露神通而被排斥，慧遠大師卻接納並讚揚他，這是因為他重視有見識的人而糾正嫉賢妒能的風氣。謝靈運（Xie Lingyun）因為心懷雜念而不被慧遠大師所取，結果死於刑罰，這是因為慧遠大師瞭解他的才能，但對他未能善終感到惋惜。盧循（Lu Xun）想要叛亂，慧遠大師卻握著他的手尋求舊情，這是因為慧遠大師自信于自己的道義。桓玄（Huan Xuan）震懾天下，慧遠大師卻抗辯不屈，這是因為他有偉大的節操。大凡古今人情，沒有不畏懼權勢的，於是茍且偷生，忘記道義，爲了避嫌而追求名聲，掩蓋事實，結黨營私而排斥孤立，粉飾行為而害怕牽連。只認為自己是對的而否定別人，哪裡有像慧遠大師這樣道德高尚，成為一代賢人的呢？慧遠大師難道肯因為一句話而屈從於
【English Translation】 English version: Below. That is, the ridge is used as a tomb, similar to tombs made of earth and wood. This is the ancient people's custom, and you must not violate it. If the divine principles are not obscured, perhaps their sincerity can be conveyed. The greatly compassionate World-Honored One should also protect them. After Venerable Huiyuan finished speaking these words, he passed away. His disciples, along with the Prefect of Xunyang and other officials, buried his entire body on West Ridge, piling up stones to form a pagoda. Emperor An posthumously honored Venerable Huiyuan as the Lushan Venerable (Lushan Venerable), Grand Master of Ceremonial (Honglu Daqing), Leader of the White Lotus Society (Bailian Shezhu), and the Pagoda of Tranquility (Ningji zhi Ta). Xie Lingyun erected a stele to inscribe his virtues, and Zhang Ye wrote the preface for the stele. The ten-volume 'Collected Works of Mount Lu' (Kuangshan Ji) is circulated in the world.
Posthumous Titles of Ancestor Master Huiyuan Through the Dynasties
During the Yixi reign of Emperor An of the Jin Dynasty, he was posthumously honored as Lushan Venerable (Lushan Venerable), Grand Master of Ceremonial (Honglu Daqing), Leader of the White Lotus Society (White Lotus Society Leader). In the year Wuchen of the Dazhong reign of the Tang Dynasty, he was posthumously honored as Master Bianjue (Master Bianjue). In the third year of the Shengyuan reign of the Southern Tang Dynasty, he was posthumously honored as Master Zhengjue (Master Zhengjue). In the third year of the Taiping Xingguo reign of the Song Dynasty, he was posthumously honored as Master Yuanwu (Master Yuanwu). In the second year of the Qiandao reign of the Song Dynasty, he was posthumously honored as Great Master Dengbian Zhengjue Yuanwu (Great Master Dengbian Zhengjue Yuanwu).
Master Mingjiao's Record on the Image Hall of Ancestor Master Huiyuan
The deeds of Master Huiyuan, although seen by scholars, are rarely fully understood. If the world cannot clearly see the virtues of the former sages, it is also the fault of later learners. I have read the 'Biographies of Eminent Monks' (Gaoseng Zhuan), the 'Records of the White Lotus Society' (Lianshe Lu), and the 'New and Old Records of Jiujiang' (Jiujiang Xinjiu Lu), and I most admire the six things about Master Huiyuan, believing that they can be used to exhort the world. Therefore, I quote and explain them, listing them in Master Huiyuan's image hall to show them to future generations. Lu Xiujing (Lu Xiujing) was a scholar of heterodox teachings, but Master Huiyuan saw him off across Tiger Stream (Tiger Stream), which shows that he did not discard his words because of the person's status. Tao Yuanming (Tao Yuanming) was addicted to alcohol, but Master Huiyuan associated with him, which shows that he valued Tao Yuanming's uninhibitedness and disregarded his minor flaws. The eminent monk Batuo (Batuo) was rejected for displaying supernatural powers, but Master Huiyuan accepted and praised him, which shows that he valued knowledgeable people and corrected the atmosphere of jealousy towards the talented. Xie Lingyun (Xie Lingyun) was not accepted by Master Huiyuan because his mind was impure, and as a result, he died by execution, which shows that Master Huiyuan understood his talents but regretted that he did not end well. Lu Xun (Lu Xun) wanted to rebel, but Master Huiyuan held his hand and sought old friendship, which shows that Master Huiyuan had confidence in his own righteousness. Huan Xuan (Huan Xuan) shook the world with his power, but Master Huiyuan resisted and refused to yield, which shows that he had great integrity. In general, the human nature of ancient and modern times is such that no one does not fear power, so they live in a perfunctory manner, forgetting righteousness, pursuing fame to avoid suspicion, concealing the truth, forming cliques and excluding the isolated, embellishing their actions and fearing involvement. They only think that they are right and deny others. Where is there someone like Master Huiyuan, who is so virtuous and becomes a sage of his generation? Would Master Huiyuan be willing to yield to
人乎。孰有宿稟勝德為行耿潔。肯交醉鄉而高其達乎。孰有屈人師之。尊禮斥逐之。客而伸其賢乎。孰有拒盛名之士。不與于教而克全終乎。孰有義不避禍敦睦故舊而通道乎。孰有臨將帥之威在殺罰暴虐之際。守道不撓而存其節乎。此故遠公識量廣大獨出於古今。若夫荷負至教廣大聖道。垂裕于天人非蒙乃能盡之。其聖歟賢耶偉乎。大塊噫氣六合風清。遠公之名聞也。四海秋色神山中聳。遠公之清高也。人龍僧鳳長揖巢許。遠公之風軌也。白雲丹壑玉樹瑤草。遠公之棲處也。蒙后公而生雖慕且恨也。瞻其遺像稽首作禮。愿以弊文書于屋壁。
廬山十八大賢名氏
遠公祖師(諱慧遠姓賈氏雁門樓煩人)
永法師(諱慧永姓繁河內人)
持法師(諱慧持遠公弟也與兄俱事道安法師)
生法師(諱道生出魏氏鉅野人客居彭城世衣冠)
佛陀耶舍尊者(此云覺明罽賓國婆羅門種)
佛陀跋陀羅尊者(此云覺賢甘露飯王之裔)
睿法師(諱慧睿冀州人)
順法師(諱曇順黃龍人)
敬法師(諱道敬瑯玡王氏隨祖疑之守江州)
恒法師(諱曇恒河東人童子出家不知姓氏)
昞法師(諱道昞穎川陳氏)
詵法師(諱曇詵廣陵人不知姓氏)
【現代漢語翻譯】 現代漢語譯本： 世間有人嗎？誰天生就具備高尚的品德，行為耿直清白，卻願意與沉迷於酒的人交往，並認為這是通達的表現？誰會貶低自己的老師，用尊敬的禮節來對待被斥逐的客人，並認為這是彰顯賢能？誰會拒絕享有盛名的人士，不參與教化活動，卻能保全自己的名節？誰會爲了道義而不躲避災禍，敦厚地對待老朋友，並且堅守信仰？誰在面對將帥的威嚴，身處殺戮和暴虐的環境中，仍然能夠堅守道義而不屈服，保全自己的節操？這些都說明慧遠大師（遠公祖師）的見識和氣量非常廣大，超越了古今之人。至於承擔和發揚至高的佛教教義，光大聖人的道業，給天人和世人帶來福祉，不是我蒙某所能完全表達的。他是聖人嗎？是賢人嗎？多麼偉大啊！大地的氣息，瀰漫于天地之間，清風吹拂，這是慧遠大師的名聲傳揚；四海呈現秋天的景色，神聖的山峰聳立，這是慧遠大師的清高品格；人中龍，僧中鳳，人們像巢父和許由一樣向他致敬，這是慧遠大師的風範和軌跡；白色的雲彩，紅色的山谷，像玉樹一樣的樹木，像美玉一樣的花草，這是慧遠大師居住的地方。我蒙某生在慧遠大師之後，雖然仰慕他，但也感到遺憾。瞻仰他的遺像，叩頭作禮，希望把這篇拙劣的文章書寫在墻壁上。
廬山十八大賢名氏
慧遠大師（遠公祖師，法名慧遠，姓賈，是雁門樓煩人）
慧永法師（法名慧永，姓繁，是河內人）
慧持法師（法名慧持，是慧遠大師的弟弟，與哥哥一起師事道安法師）
道生法師（法名道生，是魏氏，鉅野人，客居彭城，世代都是士大夫）
佛陀耶舍尊者（翻譯為覺明，是罽賓國婆羅門種姓的人）
佛陀跋陀羅尊者（翻譯為覺賢，是甘露飯王的後裔）
慧睿法師（法名慧睿，是冀州人）
曇順法師（法名曇順，是黃龍人）
道敬法師（法名道敬，是瑯玡王氏，跟隨祖父在江州居住）
曇恒法師（法名曇恒，是河東人，從小出家，不知道姓氏）
道昞法師（法名道昞，是穎川陳氏）
曇詵法師（法名曇詵，是廣陵人，不知道姓氏）
【English Translation】 English version: Is there anyone who, possessing innate superior virtues and acting with integrity and purity, would willingly associate with those immersed in intoxication and consider it a sign of accomplishment? Who would belittle their own teacher, treat a banished guest with respectful ceremony, and regard it as an expression of virtue? Who would refuse renowned scholars, abstain from participating in educational activities, and yet preserve their integrity to the end? Who would uphold righteousness without avoiding calamity, treat old friends with kindness, and remain steadfast in their faith? Who, in the face of the authority of generals and amidst the violence of killing and cruelty, could uphold the Way without yielding and preserve their integrity? These qualities demonstrate that Master Huiyuan's (Yuangong Zushi) knowledge and magnanimity were vast and surpassed those of both ancient and modern people. As for bearing and promoting the supreme Buddhist teachings, propagating the path of the sages, and bringing blessings to gods and humans, it is beyond my, Meng's, ability to fully express. Is he a sage? Is he a virtuous person? How great he is! The breath of the earth permeates the universe, and the clear wind blows, this is the spreading of Master Huiyuan's name; the four seas present the scenery of autumn, and the sacred mountains stand tall, this is the purity and loftiness of Master Huiyuan's character; a dragon among men, a phoenix among monks, people salute him like Chao Fu and Xu You, this is the demeanor and path of Master Huiyuan; white clouds, red valleys, trees like jade, and flowers like gems, this is where Master Huiyuan dwelled. I, Meng, was born after Master Huiyuan, and although I admire him, I also feel regret. Gazing upon his portrait, I bow and pay my respects, hoping to inscribe this clumsy writing on the wall.
The Names of the Eighteen Great Sages of Mount Lu
Master Huiyuan (Yuangong Zushi, personal name Huiyuan, surname Jia, from Loufan, Yanmen)
Dharma Master Huiyong (personal name Huiyong, surname Fan, from Henan)
Dharma Master Huichi (personal name Huichi, younger brother of Huiyuan, served Dharma Master Dao'an with his brother)
Dharma Master Daosheng (personal name Daosheng, from the Wei family, Juye, residing in Pengcheng, a family of officials for generations)
Venerable Buddhayasha (translated as Jue Ming, from the Brahmin caste of Kipin)
Venerable Buddhabhadra (translated as Jue Xian, a descendant of King Ganlu Fan)
Dharma Master Huirui (personal name Huirui, from Jizhou)
Dharma Master Tanshun (personal name Tanshun, from Huanglong)
Dharma Master Daojing (personal name Daojing, from the Wang family of Langya, residing in Jiangzhou with his grandfather)
Dharma Master Tanheng (personal name Tanheng, from Hedong, ordained as a child, unknown surname)
Dharma Master Daobing (personal name Daobing, from the Chen family of Yingchuan)
Dharma Master Tansen (personal name Tansen, from Guangling, unknown surname)
劉遺民(諱程之字仲思彭城聚里人漢楚元王之後)
散騎常侍雷公(諱次宗字仲倫南昌人)
太子舍人宗公(諱炳字少文南陽人)
治中張公(諱野字萊民)
散騎常侍張公(諱詮字秀碩萊民族也)
通隱處士周公(諱續之字道祖雁門廣武人)
貫休禪師題十八賢影堂詩
白藕池邊舊影堂。劉雷風骨盡龍章。共輕天子諸侯貴。惟愛君師一法長。陶令醉多招不得。謝公心亂入無方。何人到此思高躅。風點苔痕過短墻。
辯遠祖成道事
禮記曰。先祖無美而稱之者是誣也。有善而不知者是不明也。知而不傳者是不仁也。此三者君子之所恥也。噫在吾學佛之徒豈不然耶。吾祖遠公行位昭昭功德廣大。愚忝與其教為末流之裔。不肖孤陋學淺才疏未能紹襲先宗實。乃有孤慈蔭嘗讀明教記不亦甚慚乎。又嘗觀石室琇禪師通論云。去孔子百年而有孟軻。是時孔子之道幾衰焉。軻於是力行其道而振起之。伏自佛教東流凡三百年。而有遠公。是時沙門寖盛。然未有特立獨行憲章懿範。為天下宗師如遠公者。佛道由之始振。蓋嘗謂遠公有大功于釋氏。猶孔門之孟子焉。與高僧朝士同修凈社。道動帝王法流天下。后之所習唸佛者。不知吾祖之本末失其源流。多見世之薄福闡提輩。偽
【現代漢語翻譯】 現代漢語譯本 劉遺民（名程之，字仲思，彭城聚里人，漢楚元王之後）
散騎常侍雷公（名次宗，字仲倫，南昌人）
太子舍人宗公（名炳，字少文，南陽人）
治中張公（名野，字萊民）
散騎常侍張公（名詮，字秀碩，萊民族人）
通隱處士周公（名續之，字道祖，雁門廣武人）
貫休禪師題十八賢影堂詩
白藕池邊舊影堂。劉雷風骨盡龍章。共輕天子諸侯貴。惟愛君師一法長。陶令醉多招不得。謝公心亂入無方。何人到此思高躅。風點苔痕過短墻。
辯遠祖慧遠大師成道事
《禮記》說：『先祖沒有美德卻稱讚他，這是欺騙；有善行卻不知道，這是不明智；知道卻不宣揚，這是不仁義。』這三件事是君子所恥辱的。唉！我們學佛的人難道不是這樣嗎？我的祖師慧遠大師（釋慧遠，東晉時代著名高僧）的德行和地位如此昭著，功德如此廣大。我忝為他的教誨的末流後裔，不才孤陋，學識淺薄，未能繼承先祖的真實功德，實在慚愧。曾經讀過明教大師的傳記，更加感到慚愧。又曾經讀過石室琇禪師的通論，說：『孔子去世百年後有孟軻（孟子）。當時孔子的學說幾乎衰落，孟軻於是努力實踐他的學說並使之振興。』我私下認為佛教傳入中國大約三百年後，出現了慧遠大師。當時僧侶雖然興盛，但沒有像慧遠大師這樣特立獨行，樹立卓越的榜樣，成為天下的宗師。佛法因此開始振興。可以說慧遠大師對佛教有很大的功勞，就像孔門中的孟子一樣。他與高僧和朝廷官員共同修行凈土法門，他的道行感動了帝王，佛法流傳天下。後世學習唸佛的人，不知道我的祖師慧遠大師的本末，失去了源流，多見到世上那些福薄的闡提（斷善根的人）之輩，偽...
【English Translation】 English version Liu Yimin (named Chengzhi, styled Zhongsi, from Juli, Pengcheng, a descendant of King Chu Yuan of the Han Dynasty)
Attendant Gentleman of the Palace Leigong (named Cizong, styled Zhonglun, from Nanchang)
Gentleman of the Crown Prince's Household Zonggong (named Bing, styled Shaowen, from Nanyang)
Chief Clerk Zhanggong (named Ye, styled Laimin)
Attendant Gentleman of the Palace Zhanggong (named Quan, styled Xiushuo, also from the Lai clan)
Reclusive Scholar Zhougong (named Xuzhi, styled Daozu, from Guangwu, Yanmen)
Chan Master Guanxiu's Poem on the Hall of Eighteen Worthies' Portraits
'Beside the white lotus pond, the old portrait hall stands. Liu and Lei's spirit and character are all like dragon patterns. Together they lightly regard the nobles and princes of the Son of Heaven, only loving the one Dharma of the master. Tao Ling is too drunk to be summoned, Xie Gong's mind is disturbed and enters nowhere. Who comes here to think of their lofty footsteps? The wind dots the moss marks over the short wall.'
Discourse on the Ancestor Huiyuan's (釋慧遠, a famous high monk in the Eastern Jin Dynasty) Accomplishment of the Path
The 'Book of Rites' says: 'To praise ancestors for virtues they did not possess is deceitful; to not know their good deeds is unwise; to know but not propagate them is unbenevolent.' These three things are what a gentleman is ashamed of. Alas! Is it not the same for us who study the Buddha's teachings? Our ancestor, Master Huiyuan's conduct and position are so evident, his merits and virtues so vast. I, being a humble descendant of his teachings, am untalented, ignorant, and lacking in knowledge, unable to inherit the true merits of my ancestor, truly ashamed. Having read the biography of Master Mingjiao, I feel even more ashamed. I also once read Zen Master Shi Shi Xiu's general discussion, saying: 'A hundred years after Confucius' death, there was Mencius (孟子). At that time, Confucius' teachings were almost declining, so Mencius diligently practiced his teachings and revived them.' I privately believe that after Buddhism entered China for about three hundred years, Master Huiyuan appeared. At that time, although the Sangha was flourishing, there was no one like Master Huiyuan who stood out independently, established an outstanding example, and became the master of the world. The Buddha's Dharma therefore began to flourish. It can be said that Master Huiyuan has great merit for Buddhism, just like Mencius in Confucius' school. He and high monks and court officials practiced the Pure Land Dharma together, his conduct moved the emperors, and the Dharma spread throughout the world. Those who study Amitabha-recitation in later generations do not know the beginning and end of my ancestor Master Huiyuan, losing the source and stream, and mostly see those with shallow blessings, icchantikas (闡提, those who have severed their roots of goodness), falsely...
撰廬山成道記。裝飾虛辭儘是無根之語。誑惑善信遍傳在人耳目。逮今不能改革。予乃參考大藏弘明集高僧傳。察其詳要略舉七事。以破群惑識者鑒之。遠公禮太行山道安法師出家。妄傳師栴檀尊者一誑也。妄以道安為遠公孫者二誑也。遠公三十年影不出山足不入俗。妄謂白莊劫擄者三誑也。晉帝三召遠公稱疾不赴。妄謂賣身與崔相公為奴者四誑也。道安臂有肉釧。妄謂遠公者五誑也。臨終遺命露骸松下。全身葬西嶺見在凝寂塔可證。妄謂遠公乘綵船升兜率者六誑也。道生法師虎丘講經。指石為誓石乃點頭。妄謂遠公者七誑也。悲夫世之奸佞。不知祖師實德道。聽途說妄裝點許多不遜之事。播醜於後世取笑於四方。謗瀆聖德。識者見之不察其所由。得不輕侮于吾祖師耶。豈非出佛身血五逆罪乎。嘗觀宋元嘉中僧才觀惠嚴謝靈運翻涅槃經。增損其辭。因夢神人訶之曰。敢以凡情輕瀆聖典。觀等懼而止。又惠琳以才學幸帝。時號黑衣宰相。自著白黑論毀佛教。即感惡疾膚肉糜爛而死。夫如是則妄造祖師傳記。三途地獄可不懼乎。凡吾同志詳審遠公實跡。從本至末痛告諸方。光揚祖道庶先聖之屈於斯雪矣。
壁谷釋曇鸞大師
師雁門人也。少游五臺。感其靈異自誓出俗。三乘頓漸具陶文理。又嘗抱疾行至汾州。
【現代漢語翻譯】 現代漢語譯本： 《廬山成道記》堆砌虛假的辭藻，全都是沒有根據的言論，欺騙迷惑善良的信徒，廣泛流傳於人們的耳目之間，直到現在都不能改正。我於是參考《大藏經》、《弘明集》、《高僧傳》，考察其中的詳細內容，簡要地列舉七件事，用來破除大眾的迷惑，希望有識之士能夠明鑑。 慧遠（Huiyuan）法師在太行山跟隨道安（Dao An）法師出家，卻虛假地傳說是師從栴檀尊者，這是第一重欺騙。又虛假地宣稱道安是慧遠的孫子，這是第二重欺騙。慧遠三十年身影不出山，腳步不入世俗，卻虛假地說是被白莊劫掠，這是第三重欺騙。晉朝皇帝多次召見慧遠，慧遠都稱病不赴，卻虛假地說是賣身給崔相公做奴隸，這是第四重欺騙。道安手臂上有肉釧，卻虛假地說是慧遠，這是第五重欺騙。慧遠臨終遺命將遺骸暴露在松樹下，而他的全身葬在西嶺，現在凝寂塔還在，可以作證，卻虛假地說是慧遠乘坐綵船升入兜率天，這是第六重欺騙。道生（Dao Sheng）法師在虎丘講經，指著石頭發誓，石頭竟然點頭，卻虛假地說是慧遠，這是第七重欺騙。 可悲啊，世上的奸佞小人，不知道祖師真實的品德和道行，聽信路途上的傳言，虛假地裝點許多不遜的事情，把醜事傳播給後世，被四方人取笑，這是在誹謗褻瀆聖人的德行。有見識的人看到這些，如果不仔細考察其中的緣由，難道不會輕視侮辱我們的祖師嗎？這難道不是出佛身血的五逆罪嗎？ 我曾經看到宋元嘉年間，僧人釋僧睿（Shi Sengrui）、慧嚴（Huiyan）、謝靈運（Xie Lingyun）翻譯《涅槃經》，增刪其中的辭句，因此夢見神人呵斥他們說：『竟敢用凡夫的情感輕率地褻瀆神聖的經典！』僧睿等人恐懼而停止。又有慧琳（Huilin）憑藉才學得到皇帝的寵幸，當時號稱『黑衣宰相』，他自己撰寫《白黑論》詆譭佛教，隨即就感到惡疾，面板肌肉糜爛而死。像這樣，那麼虛假地編造祖師的傳記，難道不懼怕三途地獄嗎？ 凡是我的同道，詳細審察慧遠真實的行跡，從頭到尾痛切地告訴各方，光大弘揚祖師的道統，或許先聖所受的冤屈就能因此洗雪了。
壁谷釋曇鸞（Tanluan）大師 大師是雁門人。年少時遊歷五臺山，感應到那裡的靈異，自己發誓出家。對三乘教法、頓悟漸悟之理都具備深厚的理解和文采。又曾經身患疾病，走到汾州。
【English Translation】 English version: The Record of Accomplishment of the Way on Mount Lu' is filled with decorative and empty words, all of which are groundless statements. It deceives and confuses good believers, spreading widely among people's ears and eyes, and it has not been corrected to this day. Therefore, I have consulted the Tripitaka, the Hongming Ji, and the Biographies of Eminent Monks, examining their detailed content and briefly listing seven matters to dispel the public's confusion. May those with discernment take note. The Venerable Huiyuan (Huiyuan) of Mount Taihang left home to become a monk under the tutelage of Dharma Master Dao An (Dao An), but it is falsely claimed that he was a disciple of Venerable Chandana, which is the first deception. It is also falsely claimed that Dao An was Huiyuan's grandson, which is the second deception. Huiyuan did not leave the mountain for thirty years, nor did his feet enter the secular world, but it is falsely claimed that he was robbed by Bai Village, which is the third deception. The Jin Emperor summoned Huiyuan three times, but Huiyuan claimed illness and did not go, but it is falsely claimed that he sold himself to Cui Xiangong as a slave, which is the fourth deception. Dao An had a fleshy bracelet on his arm, but it is falsely claimed that it was Huiyuan, which is the fifth deception. Huiyuan's dying wish was to expose his remains under a pine tree, but his whole body was buried in Xiling, and the still-existing Ningji Pagoda can attest to this, but it is falsely claimed that Huiyuan ascended to Tushita Heaven on a colorful boat, which is the sixth deception. Dharma Master Dao Sheng (Dao Sheng) lectured on the scriptures at Tiger Hill, pointing to a stone as a vow, and the stone actually nodded, but it is falsely claimed that it was Huiyuan, which is the seventh deception. Alas, the treacherous and villainous people of the world do not know the true virtue and practice of the Patriarchs. They listen to rumors on the road and falsely embellish many disrespectful things, spreading scandals to later generations and being laughed at by all directions. This is slandering and blaspheming the virtues of the saints. If those with insight see these things and do not carefully examine the reasons for them, will they not lightly despise and insult our Patriarchs? Is this not the five rebellious acts of shedding the Buddha's blood? I once saw that during the Yuanjia period of the Song Dynasty, the monks Shi Sengrui, Huiyan, and Xie Lingyun translated the Nirvana Sutra, adding and deleting its phrases. Therefore, they dreamed of a divine person rebuking them, saying, 'How dare you lightly profane the sacred scriptures with the emotions of ordinary people!' Sengrui and others were afraid and stopped. Also, Huilin gained the emperor's favor through his talent and learning, and was known as the 'Black-Robed Prime Minister' at the time. He himself wrote the 'Treatise on White and Black' to slander Buddhism, and immediately felt an evil disease, with his skin and flesh rotting away and dying. If this is the case, then falsely fabricating the biographies of the Patriarchs, can one not fear the three evil paths of hell? All my fellow practitioners, carefully examine the true deeds of Huiyuan, and tell all parties from beginning to end with heartfelt sincerity, to glorify and promote the Patriarch's lineage. Perhaps the grievances suffered by the former sage can be redressed because of this.
Master Shi Tanluan (Tanluan) of Biguya The Master was a native of Yanmen. In his youth, he traveled to Mount Wutai, and feeling its spiritual wonders, he vowed to leave the secular world. He possessed a deep understanding and literary talent in the teachings of the Three Vehicles and the principles of sudden and gradual enlightenment. He also once suffered from illness and traveled to Fenzhou.
俄見云陰陡盡天門洞開。六慾階位上下重複。鸞方瞬目疾乃隨愈鸞於是切用心佛道常如不及。開蒙誘俗無間遠邇。初鸞好為術學聞陶隱居。得長生法涉遠就之。陶以仙經十卷授鸞。鸞躍然自得以為神仙之術其必然也。后還洛下遇菩提留支意頗得之。問支曰。佛道有長生乎。其能卻老為不死乎。支笑而對曰。長生不死吾佛道也。即以觀無量壽經授之曰。汝可誦此。則三界無復生六道無復往盈虛訊息吉兇成敗。無得而生其為壽也。有劫石焉有河沙焉。沙石之數有極。壽量之數無期。此吾金仙氏長生也。鸞承其語驟起深信。遂焚所學仙經。而專觀經焉。每於觀經得其義理。修三福業想像九品。雖云寒暑之變疾病之來不懈於始念。魏主憐其志。尚又嘉其自行化他。道業弘廣號為神鸞。敕住并州大嚴寺。未幾移住汾州玄中寺。一夕鸞正持誦。一梵僧軒昂而來。入其室曰吾龍樹也。所居凈土。以汝有凈土之心故來見汝。鸞曰。何以教我。樹曰。已去不可及未來未可追現在今何在。白駒難與回言訖而失。鸞以所見勝異必知死生之期屆矣。即集弟子數百人盛陳教誡言。其四生役役其止無日。地獄諸苦不可以不懼。九品凈業不可以不修因。令弟子齊聲高唱阿彌陀佛。鸞乃西向瞑目頓顙而示滅。是時道俗同聞管絃絲竹之聲由西而來。良久乃
【現代漢語翻譯】 現代漢語譯本：我看到濃厚的陰雲突然消散，天門洞開。六慾（指色慾、聲欲、香欲、味欲、觸欲、法欲）的階位上下重疊。鸞的眼睛一眨，疾病立刻痊癒。於是鸞專心致志于佛道，常常覺得自己做得還不夠。他開始啓蒙誘導世俗之人，不分遠近。當初，鸞喜歡研究方術，聽說陶隱居（指陶弘景，南朝齊梁時期的道教思想家、煉丹家、醫藥學家）懂得長生之法，便不遠萬里去拜訪他。陶隱居將十卷仙經傳授給鸞。鸞欣喜若狂，自認為掌握了神仙之術，必定可以長生不老。後來他回到洛陽，遇到了菩提留支（南印度僧人，佛教翻譯家），頗為投緣。他問菩提留支：『佛道有長生之法嗎？能讓人返老還童，永生不死嗎？』菩提留支笑著回答說：『長生不死，正是我們佛道的追求。』隨即把《觀無量壽經》傳授給他，說：『你如果能誦讀此經，就能不再於三界（欲界、色界、無色界）中輪迴，不再於六道（天道、人道、阿修羅道、畜生道、餓鬼道、地獄道）中往返，盈虛訊息、吉兇成敗，都不能對你產生影響。它的壽命啊，有劫石，有河沙。沙石的數量有窮盡之時，而壽命的量卻沒有期限。這才是我們金仙（指佛）的長生之道。』鸞聽了他的話，立刻深信不疑，於是焚燒了自己所學的仙經，而專心研究《觀無量壽經》。他常常從觀經中領悟義理，修習三福業（孝養父母，奉事師長，慈心不殺；受持三歸，具足眾戒，不犯威儀；發菩提心，深信因果，讀誦大乘，勸進行者），觀想九品（上品上生、上品中生、上品下生、中品上生、中品中生、中品下生、下品上生、下品中生、下品下生）。即使寒暑變化，疾病來臨，也不曾懈怠最初的信念。魏主（指北魏皇帝）憐憫他的志向，又嘉獎他自行化他，道業弘揚廣大，號稱他為神鸞。敕令他居住在并州大嚴寺。不久又移居到汾州玄中寺。一天晚上，鸞正在持誦經文，一位梵僧（指來自印度的僧人）氣宇軒昂地走來，進入他的房間說：『我是龍樹（佛教大乘中觀學派創始人）啊。我所居住的凈土，因為你有凈土之心，所以特來見你。』鸞問：『您要如何教導我呢？』龍樹說：『已逝去的無法追回，未來還未到來無法追逐，現在又在哪裡呢？光陰似箭，難以挽留。』說完就消失了。鸞認為自己所見到的景象殊勝奇異，必定是知道自己生死之期將至了。於是召集弟子數百人，鄭重地陳述教誡說：『四生（胎生、卵生、濕生、化生）奔波勞碌，何時才能停止啊。地獄的各種苦難，不可以不畏懼。九品凈業，不可以不修習。』於是命令弟子們齊聲高唱阿彌陀佛。鸞便面向西方，閉上眼睛，叩頭而逝。當時，道俗之人一同聽到管絃絲竹的聲音從西方傳來，過了很久才停止。
【English Translation】 English version: I saw the dense clouds suddenly dissipate, and the gate of heaven opened wide. The ranks of the six desires (referring to desires of sight, sound, smell, taste, touch, and dharma) overlapped up and down. As soon as Luan blinked, his illness was immediately cured. Thereupon, Luan devoted himself wholeheartedly to the Buddhist path, always feeling that he was not doing enough. He began to enlighten and guide the people of the world, regardless of distance. Initially, Luan was fond of studying magic arts. Hearing that Tao Hongjing (a Taoist thinker, alchemist, and physician of the Southern Dynasties Qi and Liang periods) knew the method of longevity, he traveled far to visit him. Tao Hongjing授授Luan ten volumes of immortal scriptures. Luan was overjoyed, believing that he had mastered the art of immortality and would surely live forever. Later, he returned to Luoyang and met Bodhiruci (a Buddhist translator from South India), with whom he became quite close. He asked Bodhiruci, 'Does the Buddhist path have a method of longevity? Can it make people rejuvenate and never die?' Bodhiruci smiled and replied, 'Immortality is precisely what our Buddhist path seeks.' He then授授him the 'Contemplation Sutra of Immeasurable Life,' saying, 'If you can recite this sutra, you will no longer be reborn in the Three Realms (the realm of desire, the realm of form, and the realm of formlessness), nor will you return in the Six Paths (the path of gods, the path of humans, the path of asuras, the path of animals, the path of hungry ghosts, and the path of hell). Growth and decay, good fortune and misfortune, success and failure, will not be able to affect you. Its lifespan is like kalpa stones and Ganges sands. The number of sands and stones has an end, but the measure of lifespan has no limit. This is the longevity of our Golden Immortal (referring to the Buddha).' Upon hearing his words, Luan immediately believed deeply. He then burned the immortal scriptures he had learned and devoted himself to studying the 'Contemplation Sutra.' He often understood the meaning of the sutra, cultivated the three meritorious deeds (filial piety to parents, serving teachers and elders, and compassion without killing; upholding the three refuges, fully observing the precepts, and not violating decorum; generating the Bodhi mind, deeply believing in cause and effect, reciting the Mahayana scriptures, and encouraging others to advance), and visualized the Nine Grades (upper grade upper birth, upper grade middle birth, upper grade lower birth, middle grade upper birth, middle grade middle birth, middle grade lower birth, lower grade upper birth, lower grade middle birth, lower grade lower birth). Even when the seasons changed and illnesses came, he never slackened in his initial faith. The Wei ruler (referring to the emperor of the Northern Wei Dynasty) pitied his ambition and praised him for benefiting himself and others, and for the widespread propagation of the Dharma, calling him Divine Luan. He ordered him to reside in Dayan Temple in Bingzhou. Soon after, he moved to Xuanzhong Temple in Fenzhou. One night, as Luan was reciting the scriptures, a majestic Brahmin monk (referring to a monk from India) came and entered his room, saying, 'I am Nagarjuna (the founder of the Madhyamaka school of Mahayana Buddhism). Because you have a pure land mind, I have come to see you from the pure land where I reside.' Luan asked, 'How will you teach me?' Nagarjuna said, 'What has passed cannot be retrieved, what is to come cannot be pursued, where is the present now? Time flies like a white colt, difficult to retain.' After speaking, he disappeared. Luan believed that the scene he had witnessed was extraordinary and that he must know that the time of his death was approaching. Therefore, he gathered hundreds of disciples and solemnly stated his teachings, saying, 'The four births (womb-born, egg-born, moisture-born, and transformation-born) toil and labor, when will they ever cease? The various sufferings of hell cannot but be feared. The pure karma of the Nine Grades cannot but be cultivated.' He then ordered his disciples to chant Amitabha Buddha in unison. Luan then faced west, closed his eyes, and passed away with his forehead touching the ground. At that time, both monks and laypeople heard the sound of pipes, strings, and bamboo instruments coming from the west, which ceased after a long time.
寂。
天臺智者大師
師諱智顗。字德安。姓陳氏。穎川人。母徐氏夢香菸五彩繞身有孕。誕生之日神光煥室。目有重瞳眉分八彩。孩幼見像即禮。逢僧必拜。十八歲投湘州果愿寺出家。誦法華經兼通律藏。性樂習禪遂往大蘇山禮慧思禪師北面事焉。思師一見乃曰。昔日靈山同聽法華。宿緣所追今復來矣。因授與法華三昧。三七日誦經至於藥王本事品。是真精進是名真法供養。至此句時身心豁然。寂而入定。照了法華。若曦和臨于萬象。達諸法相如清風游于太虛。將證白師。師曰。非汝不證。非吾莫識。汝所證者是法華三昧前方便得旋陀羅尼。汝于說法人中最為第一。后弘法鄴都屈伏時匠。晚入天臺降魔進行。化緣既息。于新昌大石像前示疾告滅。弟子請問生方乃曰。吾諸師友皆從觀音而來迎我。及夜侍人見有佛至倍大石像。臨終說諸法門令唱無量壽經及觀經題目。乃顧大眾合掌贊曰。四十八愿莊嚴凈土。華池寶樹易往無人。火車相現一念改悔尚得往生。況戒定熏修聖行道力實不唐捐。言訖稱三寶名奄然而滅。後有僧求知生處。乃夢觀音金容數丈。智者從后而語僧曰。汝疑決不。再驗智者生西方矣。
京師善導和尚
釋善導。唐貞觀中周遊寰宇求訪道津。見西河綽禪師行方等懺。及凈土九品
道場講觀經。導大喜曰。此真入佛之津要。修余行業迂僻難成。唯此觀門速超生死吾得之矣。於是篤勤精苦若救頭然。續至京師擊發四部。弟子無問貴賤俾屠沽輩亦激悟焉。導每入佛室合掌胡跪。一心念佛非力竭不休。乃至寒冷亦須流污。此相狀表于至誠。出即為人說凈土法。化諸道俗令發道心。修凈土行無有暫時不為利益。三十餘年。無別寢處。不暫睡眠。除洗浴外。未嘗脫衣。般舟行道禮佛方等專為己任。護戒持品纖毫不犯。未嘗舉目視女人。絕意名利遠諸戲笑。所行之處凈身供養。飲食衣服四事饒益。皆不自享並將回施。好食送大廚供養徒眾。唯食粗惡以自支身。乳酪醍醐皆不飲啖。諸有襯施將寫阿彌陀經十萬余卷。所畫凈土變相三百餘壁。所至見壞伽藍。及故磚塔寺皆悉營造。燃燈續明歲不絕。三衣瓶缽不使人持洗。始終無改化諸有緣。每自獨行不共眾去。恐與人行談論世事妨修行業。其有暫申禮謁聞說少法。或得同預道場親承教訓。或曾不見聞披尋教義。或展轉授凈土法門者。京華諸州僧尼士女。至有投身高嶺。或委命深泉。或自墮高枝焚身供養。略聞遠近百餘人。諸修梵行棄捨妻子。誦阿彌陀經十萬。至三十萬遍者。念阿彌陀佛日得一萬五千至十萬遍者。及得唸佛三昧往生凈土者不可知數。或問導曰。念
【現代漢語翻譯】 現代漢語譯本： 在道場講解《觀無量壽經》。導大師高興地說：『這真是進入佛道的要津和關鍵。修習其他法門迂迴偏僻難以成就，只有這個觀想念佛的法門能夠迅速超越生死輪迴，我已經領悟了。』於是他竭盡全力，精進刻苦，就像要撲滅頭上的火焰一樣。後來到了京師，弘揚大乘佛法，教化四部大眾。弟子們，無論身份貴賤，即使是屠夫和賣酒的人，也都被他激勵而覺悟。 導大師每次進入佛堂，都雙手合十，胡跪（一種跪拜姿勢），一心念佛，不到精疲力竭絕不停止。甚至在寒冷的天氣里，也要汗流浹背。這種狀態表明瞭他的至誠之心。出來后，他就為人宣說凈土法門，教化各種身份的人發起菩提心，修習凈土法門，沒有一刻不在利益眾生。三十多年來，他沒有另外的寢室，不曾片刻睡眠。除了洗浴之外，從未脫下衣服。他以修習般舟三昧（一種唸佛法門）、禮拜諸佛、讀誦方等經典為己任。守護戒律，嚴持戒品，細微之處也不觸犯。從未抬頭看女人。斷絕名利之心，遠離各種戲笑。所到之處，都以清凈的身心供養三寶。飲食衣服等生活所需，都非常節儉，不自己享用，而是全部用來佈施。好的食物送給大廚房供養僧眾，自己只吃粗劣的食物來維持身體。牛奶、乳酪、醍醐等美味都不飲用。凡是得到的供養，都用來書寫《阿彌陀經》十萬多卷，繪製凈土變相圖三百多幅。所到之處，見到破敗的伽藍（寺廟）以及古舊的磚塔寺，都全部修繕。燃燈續明，年年不斷。三衣（袈裟）、瓶缽等物，不讓人代為持洗。始終如一地教化各種有緣眾生。他經常獨自一人行走，不與大眾同行，恐怕與人談論世俗之事會妨礙修行。那些曾經短暫地前來禮拜，聽聞少許佛法，或者有幸參與道場，親自接受教誨，或者不曾親見親聞，只是披閱尋讀教義，或者輾轉相授凈土法門的人，遍佈京城各州，僧尼、士人、婦女，甚至有人投身於高山，或者捨身于深泉，或者從高處墜落，焚燒身體來供養佛。略微聽說的遠近之人，有一百多人。那些修習梵行（清凈行），拋棄妻子兒女，誦唸《阿彌陀經》十萬遍到三十萬遍的人；唸誦阿彌陀佛每天一萬五千遍到十萬遍的人；以及得到唸佛三昧往生凈土的人，不可計數。有人問導大師說：『唸佛』
【English Translation】 English version: He lectured on the Contemplation Sutra (Guan Wu Liang Shou Jing) at the Daochang (place of practice). Master Dao was overjoyed and said, 'This is truly the essential gateway to entering the Buddha's path. Cultivating other practices is circuitous and difficult to achieve. Only this method of contemplation enables one to quickly transcend birth and death. I have attained it!' Therefore, he exerted all his strength, diligently and earnestly, as if putting out a fire on his head. Later, he went to the capital city to propagate the Mahayana Dharma, teaching the fourfold assembly. His disciples, regardless of their status, whether noble or lowly, even butchers and wine sellers, were inspired and awakened by him. Each time Master Dao entered the Buddha hall, he would fold his palms and kneel on both knees (a posture of reverence), single-mindedly reciting the Buddha's name, never stopping until he was completely exhausted. Even in cold weather, he would be covered in sweat. This state demonstrated his utmost sincerity. After coming out, he would expound the Pure Land Dharma to people, teaching all kinds of people to arouse Bodhicitta (the aspiration for enlightenment), and cultivate the Pure Land practice, never for a moment not benefiting sentient beings. For more than thirty years, he had no separate sleeping quarters and never slept for a moment. Except for bathing, he never took off his clothes. He took it upon himself to cultivate the Pratyutpanna Samadhi (a practice of reciting the Buddha's name), prostrate to the Buddhas, and recite the Vaipulya Sutras (extensive sutras). He guarded the precepts and strictly observed the rules, never violating them in the slightest. He never raised his eyes to look at women. He severed his desire for fame and profit and stayed away from all kinds of entertainment and laughter. Wherever he went, he offered pure body and mind to the Triple Gem. He was very frugal with his food, clothing, and other necessities of life, not enjoying them himself, but using them all for almsgiving. He would send good food to the main kitchen to offer to the Sangha (community of monks), and only ate coarse food to sustain his body. He did not drink milk, cheese, or ghee (clarified butter). All the offerings he received were used to write more than 100,000 copies of the Amitabha Sutra and to paint more than 300 murals of Pure Land transformations. Wherever he went, he would repair dilapidated monasteries and old brick pagoda temples. He kept the lamps burning continuously year after year. He did not allow others to hold or wash his three robes (kasaya), alms bowl, etc. He consistently taught all sentient beings with whom he had a connection. He often walked alone, not going with the crowd, fearing that talking about worldly affairs with others would hinder his practice. Those who had briefly come to pay respects, hear a little Dharma, or were fortunate enough to participate in the Daochang and receive personal instruction, or who had never seen or heard him but only read and studied the teachings, or who had been taught the Pure Land Dharma through others, were spread throughout the capital and other states, including monks, nuns, scholars, and women. Some even threw themselves off high mountains, or sacrificed themselves in deep springs, or fell from high branches, burning their bodies as offerings to the Buddha. Those who had been slightly heard of from near and far numbered more than a hundred. Those who cultivated Brahmacharya (pure conduct), abandoning their wives and children, reciting the Amitabha Sutra 100,000 to 300,000 times; those who recited Amitabha Buddha's name 15,000 to 100,000 times a day; and those who attained the Samadhi of Buddha Recitation and were reborn in the Pure Land were countless. Someone asked Master Dao, 'Reciting the Buddha's name'
佛之善生凈土耶。對曰。如汝所念遂汝所愿。於是導乃自念阿彌陀佛。如是一聲則有一道光明從其口出。十聲至千百聲光亦如之。導謂人曰。此身可厭諸苦逼迫。情偽變易無暫休息。乃登所居寺前柳樹。西向愿曰。愿佛威神驟以接我。觀音勢至亦來助我。令我此心不失正念。不起驚怖不于彌陀法中少生退墮。愿畢於其樹上端身立化。時京師士大夫傾誠歸信咸收其骨以葬。高宗皇帝知其唸佛口出光明。又知舍報之時精至如此。賜寺額為光明焉。天竺式懺主略傳云。阿彌陀佛化身。自至長安聞涯水聲。和尚乃曰。可指唸佛遂立五會教廣行勸化人。有至信者見和尚唸佛佛從口出。三年後滿長安城內皆受化。唸佛事見別傳。後有法照大師即善導後身也。德宗時于并州行五會教化人唸佛。帝于長安常聞東北方有唸佛聲。遣使尋覓至大康果。見照師勸人唸佛。遂迎入內用劉球繩床。教宮人五會念佛。事彰本傳矣。
金臺法照大師
釋法照。唐大曆二年棲於衡州云峰寺。慈忍戒定為時所歸。一旦于僧堂食。缽中睹五色云云中有寺。寺之東北有大山。山有澗。澗北有石門。門去可五里復有一寺。金榜題曰大聖竹林寺。照雖目睹而其心內尚懷隕穫。他日食時復于缽中見五色云。云現數寺無有山林穢惡純金色界。池臺樓觀眾寶
【現代漢語翻譯】 現代漢語譯本 佛陀的善生凈土是怎樣的呢？回答說：『正如你所想的，滿足你的願望。』於是善導便開始唸誦阿彌陀佛（Amitabha，音譯，意為無量光佛）。唸誦一聲，就有一道光明從他的口中發出。唸誦十聲乃至成千上百聲，光明也是一樣。善導對人們說：『這個身體令人厭惡，各種痛苦逼迫著我們，虛假的情感變化無常，沒有片刻的休息。』於是他登上所居住的寺廟前的柳樹，面向西方發願說：『愿佛陀的威神迅速接引我，觀音（Avalokitesvara，音譯，觀世音菩薩）和勢至（Mahasthamaprapta，音譯，大勢至菩薩）也來幫助我，使我的心不失去正念，不產生驚恐，不于彌陀（Amitabha，音譯，阿彌陀佛）的法門中稍有退墮。』發願完畢，就在樹上端身站立而逝。當時京城的士大夫們傾心歸信，都收集他的遺骨安葬。高宗皇帝得知他念佛時口中發出光明，又知道他捨棄色身的時候如此精進，賜予寺廟匾額為『光明』。天竺式懺主略傳中說，善導是阿彌陀佛（Amitabha，音譯，阿彌陀佛）的化身。他來到長安，聽到涯水的聲音，和尚就說：『可以指引人們唸佛。』於是創立了五會念佛的教法，廣泛勸化人們。有非常虔誠的人看到和尚唸佛時，佛從口中出來。三年後，整個長安城內的人都受到了教化。唸佛的事蹟見於其他傳記。後來有法照大師，就是善導的後身。德宗時期，在并州推行五會念佛的教法，教化人們唸佛。皇帝在長安經常聽到東北方有唸佛的聲音，派遣使者尋找，到達大康果，見到法照大師勸人唸佛。於是迎請他入宮，用劉球的繩床，教宮人們五會念佛。這些事蹟都記載在本傳中。
金臺法照大師
釋法照，唐朝大曆二年居住在衡州云峰寺。他的慈悲、忍辱、持戒、禪定為當時的人們所敬仰。有一天在僧堂吃飯時，在缽中看到五色祥雲，雲中有寺廟。寺廟的東北方有一座大山，山中有一條澗，澗的北面有一座石門。從石門往裡走大約五里路，又有一座寺廟。金色的匾額上題寫著『大聖竹林寺』。法照雖然親眼所見，但心中仍然懷疑。他日吃飯時，又在缽中看到五色祥雲。祥雲中顯現出許多寺廟，沒有山林污穢，都是金碧輝煌。池塘樓閣，陳列著各種珍寶。
【English Translation】 English version What is the Pure Land of Buddha Shansheng? The answer is: 'As you wish, your wish will be fulfilled.' Thereupon, Shandao began to recite Amitabha (Amitabha, transliteration, meaning infinite light Buddha). With each recitation, a ray of light emanated from his mouth. After reciting ten, a hundred, or even thousands of times, the light remained the same. Shandao said to the people: 'This body is repulsive, afflicted by various sufferings, and filled with false and ever-changing emotions, without a moment's rest.' So he climbed the willow tree in front of the temple where he lived, and facing west, he made a vow: 'May the divine power of the Buddha swiftly receive me, and may Avalokitesvara (Avalokitesvara, transliteration, Guanshiyin Bodhisattva) and Mahasthamaprapta (Mahasthamaprapta, transliteration, Great Strength Bodhisattva) also come to assist me, so that my mind does not lose its right mindfulness, does not generate fear, and does not regress even slightly from the Dharma of Amitabha (Amitabha, transliteration, Amitabha Buddha).' After making the vow, he stood upright on the tree and passed away. At that time, the scholars and officials of the capital wholeheartedly converted and believed, and they all collected his remains for burial. Emperor Gaozong learned that light emanated from his mouth when he recited the Buddha's name, and also knew that he was so diligent when he relinquished his body, so he bestowed the temple with the name 'Luminous.' The brief biography of the Indian-style repentance master says that Shandao was an incarnation of Amitabha (Amitabha, transliteration, Amitabha Buddha). He came to Chang'an and heard the sound of the Ya River, and the monk said: 'You can guide people to recite the Buddha's name.' So he established the Five Assemblies teaching and widely exhorted people. Some very devout people saw the Buddha coming out of the monk's mouth when he recited the Buddha's name. Three years later, everyone in Chang'an City was transformed. The deeds of reciting the Buddha's name are found in other biographies. Later, there was Master Fazhao, who was the reincarnation of Shandao. During the Dezong period, he promoted the Five Assemblies teaching in Bingzhou, teaching people to recite the Buddha's name. The emperor in Chang'an often heard the sound of reciting the Buddha's name in the northeast, and sent envoys to search, reaching Dakangguo, where they saw Master Zhao exhorting people to recite the Buddha's name. So he was invited into the palace, using Liu Qiu's rope bed, to teach the palace people the Five Assemblies recitation of the Buddha's name. These deeds are recorded in this biography.
Master Fazhao of Jintai
釋Fazhao, In the second year of Dali in the Tang Dynasty, Shi Fazhao lived in Yunfeng Temple in Hengzhou. His compassion, forbearance, adherence to precepts, and meditation were revered by the people of the time. One day, while eating in the monks' hall, he saw five-colored clouds in his bowl, with a temple in the clouds. To the northeast of the temple was a large mountain, with a stream in the mountain, and a stone gate to the north of the stream. About five miles from the stone gate, there was another temple. The golden plaque was inscribed with 'Great Sage Bamboo Forest Temple.' Although Fazhao saw it with his own eyes, he still harbored doubts in his heart. Another day, while eating, he saw five-colored clouds in his bowl again. Many temples appeared in the clouds, without any mountain forests or filth, all were golden and resplendent. Ponds and pavilions displayed various treasures.
間錯。萬菩薩眾而處其中。中有諸佛嚴凈國土種種勝相。照欣所見因訪問之。有嘉延曇暉二僧曰。聖神變化不可以凡情測。若論山川面勢乃五臺爾。四年夏照于衡州湖東寺啟五會念佛道場。其年六月二日五色祥雲彌覆其寺。雲中亦有樓閣。閣上有數梵僧。身可丈餘執錫行道。又見阿彌陀佛與二菩薩。其身高大等虛空界日既暮矣。照于道場之外遇老人。曰汝先發愿于金色界禮覲大聖今何輒止。照曰。時艱路難不止如何。老人曰。但能亟去則去之何其艱也。照未暇對老人失焉。照以所見勝異重發愿曰。愿以此身奉覲大聖。雖復火聚冰河終無退隋。其年八月十三日與同志數人。由南嶽前去果無艱險。五年四月五日。至五臺縣遙見寺南有數道光。六日達佛光寺一如缽中所見略無差脫。是夜四更復有異光北來射照。照不知所裁乃問曰。此何祥也吉兇焉在。僧云。此大聖不思議光攝汝身心何乃問也。照聞之即具威儀前詣一寺。寺之東北可五里果有山。山有澗。澗北有石門。門傍有二童子。一稱善財。一稱難陀。引照入門北行。幾五里見一金門。門上有樓。其樓之側。復有一寺。寺門有大金榜。題曰大聖竹林寺。寺之方圓可二十里一百餘院。院院皆有寶塔黃金為地。華臺玉樹充滿其中。照入寺之講堂。見文殊在西普賢在東。皆踞師子
【現代漢語翻譯】 現代漢語譯本 間錯（音譯，具體含義不詳）。萬菩薩眾處在其中。其中有諸佛莊嚴清凈的國土，呈現種種殊勝景象。照欣（人名）因為所見景象而詢問緣由。有嘉延、曇暉二位僧人說：『聖神的變幻，不是凡人的情效能夠揣測的。如果說山川地勢，那就是五臺山了。』四年夏天，照欣在衡州湖東寺開啟五會念佛道場。那年六月二日，五色祥雲覆蓋寺廟。雲中也有樓閣，閣上有幾位梵僧，身高一丈多，手持錫杖行走。又見到阿彌陀佛（Amitabha，佛教中西方極樂世界的教主）與兩位菩薩（Bodhisattva，佛教中發願普度眾生的修行者），他們的身高與虛空界一樣大。天色已晚，照欣在道場外遇到一位老人，說：『你先前發願到金**（具體含義不詳）禮拜大聖（指文殊菩薩），現在為什麼停止不前？』照欣說：『時局艱難，道路難行，不得不停止。』老人說：『只要能儘快去，又有什麼艱難的呢？』照欣還沒來得及回答，老人就消失了。照欣因為所見景象殊勝奇異，再次發願說：『愿以此身奉獻，禮拜大聖。即使是火聚冰河，也終究不會退縮。』那年八月十三日，與幾位同伴從南嶽出發，果然沒有遇到什麼艱難險阻。五年四月五日，到達五臺縣，遠遠地看到寺廟南面有幾道光芒。六日到達佛光寺，與缽中所見的景象完全一樣，沒有絲毫差別。這天晚上四更時分，又有奇異的光芒從北方射向照欣。照欣不知道是什麼徵兆，於是問道：『這是什麼祥瑞？是吉是兇？』僧人說：『這是大聖不可思議的光芒攝取你的身心，你還問什麼？』照欣聽了，立刻整理好儀容，前往一座寺廟。寺廟的東北方向大約五里路的地方，果然有一座山，山上有山澗，山澗北面有石門。石門旁邊有兩個童子，一個叫善財（Sudhana，華嚴經中的求道者），一個叫難陀（Nanda，佛陀的堂弟）。帶領照欣進入石門，向北走了大約五里路，見到一座金門，門上有樓。樓的旁邊，又有一座寺廟。寺廟門上有大金榜，上面寫著『大聖竹林寺』。寺廟的方圓大約二十里，有一百多座院落，每個院落都有寶塔，地面是黃金鋪成的，華麗的臺榭和玉樹充滿其中。照欣進入寺廟的講堂，見到文殊（Manjusri，佛教中智慧的象徵）在西邊，普賢（Samantabhadra，佛教中大行的象徵）在東邊，都坐在獅子座上。
【English Translation】 English version Jian Cuo (transliteration, specific meaning unknown). Ten thousand Bodhisattvas (Bodhisattva, beings who postpone their own enlightenment to help others) were present. Within it were the adorned and pure lands of various Buddhas (Buddha, an enlightened being), displaying various auspicious signs. Zhao Xin (person's name), due to what he saw, inquired about the reason. Two monks, Jiayan and Tanhui, said: 'The transformations of the saints are beyond the comprehension of ordinary minds. If we are talking about the mountains and terrain, then it is Mount Wutai.' In the summer of the fourth year, Zhao Xin initiated a Five-Assembly Buddha Recitation Dharma Assembly at Hudong Temple in Hengzhou. On the second day of June that year, auspicious five-colored clouds covered the temple. Within the clouds were also pavilions, and on the pavilions were several Brahma monks, over ten feet tall, walking with staffs. He also saw Amitabha Buddha (Amitabha, the Buddha of the Western Pure Land) and two Bodhisattvas, their height as vast as the realm of empty space. As it was getting late, Zhao Xin encountered an old man outside the Dharma Assembly, who said: 'You previously vowed to pay homage to the Great Sage (referring to Manjusri Bodhisattva) at Jin** (specific meaning unknown), why have you stopped now?' Zhao Xin said: 'The times are difficult, and the road is hard to travel, so I have to stop.' The old man said: 'As long as you can go quickly, what difficulty is there?' Before Zhao Xin could answer, the old man disappeared. Zhao Xin, because of the auspicious and extraordinary sights he had seen, made another vow, saying: 'I am willing to dedicate this body to pay homage to the Great Sage. Even if it is a gathering of fire or a river of ice, I will never retreat.' On the thirteenth day of August that year, he and several companions set out from Mount Nan, and indeed encountered no difficulties or dangers. On the fifth day of April of the fifth year, they arrived at Wutai County and saw several rays of light to the south of the temple from afar. On the sixth day, they arrived at Foguang Temple, which was exactly the same as what he had seen in the bowl, without any difference. That night, at the fourth watch, another strange light came from the north and shone on Zhao Xin. Zhao Xin did not know what omen it was, so he asked: 'What is this auspicious sign? Is it good or bad?' The monk said: 'This is the inconceivable light of the Great Sage taking hold of your mind and body, why do you ask?' Upon hearing this, Zhao Xin immediately arranged his attire and went to a temple. About five miles northeast of the temple, there was indeed a mountain, and on the mountain was a stream, and north of the stream was a stone gate. Beside the gate were two children, one named Sudhana (Sudhana, a seeker of the Way in the Avatamsaka Sutra), and the other named Nanda (Nanda, Buddha's cousin). They led Zhao Xin into the gate and walked north for about five miles, where they saw a golden gate with a tower above it. Beside the tower, there was another temple. On the temple gate was a large golden plaque, which read 'Great Sage Bamboo Forest Temple'. The temple was about twenty miles in circumference, with more than one hundred courtyards, each with a pagoda, and the ground was paved with gold. Magnificent terraces and jade trees filled it. Zhao Xin entered the lecture hall of the temple and saw Manjusri (Manjusri, the symbol of wisdom in Buddhism) on the west and Samantabhadra (Samantabhadra, the symbol of great practice in Buddhism) on the east, both seated on lion thrones.
高座。照於二菩薩前。作禮問曰。末代凡夫智識淺劣。佛性心地無由顯現。未審修行於何法門最為其要。惟愿大聖斷我疑網。文殊曰。汝所請問今正是時。諸修行門無如唸佛。我於過去劫中。因唸佛故得於一切種智。是故一切諸法般若波羅蜜多。甚深禪定。乃至諸佛正遍知海。皆從唸佛而生。照曰。當云何念。文殊曰。此世界西有阿彌陀佛。彼佛願力不可思議。汝當繼念令無間斷。命終之後決定往生。說是語時二大菩薩。舒金色臂以摩照頂。與授記曰。汝以唸佛不思議故。畢竟證無上覺。若善男女愿疾出離應當唸佛。時二菩薩互說伽陀照得聞己益加踴躍。文殊又曰。汝可往詣諸菩薩院巡禮。以承教授。照如其言歷請教授。次至七寶華園。從其園出於大聖前作禮辭退。且見曏者善財難陀二童子送至門外。照復作禮舉頭俱失。至十三日照與五十餘僧。往金剛窟無著見大聖處。忽見其地廣博嚴凈。琉璃眾寶以成宮殿。文殊普賢可萬菩薩。佛陀波利亦在其中。照得見已隨眾歸寺。其夜三更于華嚴院之西樓。又見寺東巖壑之畔。有五枝燈大方尺餘。照曰愿分百燈以歸一面。燈分如願。重愿分為千炬。炬亦如之。行行相當。光光相涉。光中殊異遍於山野。照又前詣金剛窟愿見大聖。殆其三更見一梵僧。自稱佛陀波利。引之入寺。至
【現代漢語翻譯】 現代漢語譯本：高座（指高高的座位）。照禪師在文殊菩薩和普賢菩薩面前，行禮問道：『末法時代的凡夫俗子，智慧和見識都非常淺薄低下，佛性和清凈心無法顯現出來。不知道修行什麼法門最為重要？希望大聖能夠解除我的疑惑。』文殊菩薩說：『你所請問的，正是時候。各種修行法門，沒有比得上唸佛的。我在過去無數劫中，因爲念佛的緣故，得到了徹底圓滿的智慧。所以說，一切諸法，般若波羅蜜多（意為通過智慧到達彼岸），甚深禪定，乃至諸佛的圓滿智慧之海，都是從唸佛而產生的。』照禪師問：『應當如何唸佛呢？』文殊菩薩說：『這個世界的西方，有阿彌陀佛（西方極樂世界的教主）。阿彌陀佛的願力不可思議。你應該持續不斷地念佛，不要間斷。命終之後，必定能夠往生西方極樂世界。』說完這些話的時候，文殊菩薩和普賢菩薩，伸出金色的手臂，為照禪師摩頂，並授記說：『你因爲念佛不可思議的功德，最終必定證得無上正等正覺。如果善男子善女人希望迅速脫離輪迴，就應當唸佛。』當時，文殊菩薩和普賢菩薩互相說了偈語，照禪師聽了之後，更加歡喜踴躍。文殊菩薩又說：『你可以前往各位菩薩的院落，巡禮參拜，接受他們的教誨。』照禪師按照文殊菩薩的話，一一請求各位菩薩的教誨。之後，來到七寶華園，從七寶華園出來，在大聖（指文殊菩薩）面前行禮告退。看見先前遇到的善財童子和難陀童子，送他到門外。照禪師再次行禮，抬頭一看，兩位童子都不見了。到了十三日，照禪師與五十多位僧人，前往金剛窟，也就是無著菩薩見到大聖（指彌勒菩薩）的地方。忽然看見那裡的土地廣闊，莊嚴清凈，用琉璃和各種珍寶建成了宮殿。文殊菩薩、普賢菩薩和大約一萬位菩薩都在其中，佛陀波利（一位僧人）也在其中。照禪師看見之後，跟隨眾人回到寺廟。當天晚上三更時分，在華嚴院的西樓，又看見寺廟東邊山巖旁邊，有五枝燈，每一枝燈都有一尺見方。照禪師說：『希望將這五枝燈分成一百枝燈，歸於一面。』燈如他所愿地分開了。照禪師又希望將一百枝燈分成一千枝火炬，火炬也如他所愿地分開了。燈與燈之間，行行相對，光與光之間，互相交融。光芒中顯現出各種奇異景象，遍佈山野。照禪師又前往金剛窟，希望見到大聖（指文殊菩薩）。大約到了三更時分，看見一位梵僧，自稱是佛陀波利，引導他進入寺廟，到達...
【English Translation】 English version: The High Seat. Zen Master Zhao bowed before Manjushri Bodhisattva and Samantabhadra Bodhisattva and asked, 'In this Dharma-ending age, ordinary people's wisdom and knowledge are shallow and inferior. The Buddha-nature and pure mind cannot be manifested. I don't know which Dharma practice is the most important? I hope the Great Sage can resolve my doubts.' Manjushri Bodhisattva said, 'What you ask is just the right time. Among all the Dharma practices, none is better than mindfulness of the Buddha. In the past countless kalpas, I attained complete and perfect wisdom because of mindfulness of the Buddha. Therefore, all Dharmas, Prajna Paramita (meaning reaching the other shore through wisdom), profound Samadhi, and even the sea of perfect wisdom of all Buddhas, arise from mindfulness of the Buddha.' Zen Master Zhao asked, 'How should one be mindful of the Buddha?' Manjushri Bodhisattva said, 'To the west of this world, there is Amitabha Buddha (the lord of the Western Pure Land of Ultimate Bliss). The vows of Amitabha Buddha are inconceivable. You should continuously be mindful of the Buddha without interruption. After the end of life, you will surely be reborn in the Western Pure Land of Ultimate Bliss.' After saying these words, Manjushri Bodhisattva and Samantabhadra Bodhisattva extended their golden arms, touched Zen Master Zhao's head, and prophesied, 'Because of the inconceivable merit of your mindfulness of the Buddha, you will surely attain Anuttara-Samyak-Sambodhi (unexcelled complete enlightenment). If good men and good women wish to quickly escape from Samsara (the cycle of rebirth), they should be mindful of the Buddha.' At that time, Manjushri Bodhisattva and Samantabhadra Bodhisattva spoke verses to each other, and Zen Master Zhao was even more joyful and elated after hearing them. Manjushri Bodhisattva also said, 'You can go to the courtyards of the various Bodhisattvas, pay homage, and receive their teachings.' Zen Master Zhao followed Manjushri Bodhisattva's words and requested teachings from the various Bodhisattvas one by one. Afterwards, he came to the Seven Treasure Flower Garden, and after coming out of the Seven Treasure Flower Garden, he bowed and took his leave before the Great Sage (referring to Manjushri Bodhisattva). He saw the Sudhana and Nanda boys he had met earlier, escorting him to the gate. Zen Master Zhao bowed again, and when he looked up, both boys had disappeared. On the thirteenth day, Zen Master Zhao and more than fifty monks went to the Vajra Cave, which is where Bodhisattva Asanga saw the Great Sage (referring to Maitreya Bodhisattva). Suddenly, they saw that the land there was vast, solemn, and pure, and palaces were built with lapis lazuli and various treasures. Manjushri Bodhisattva, Samantabhadra Bodhisattva, and about ten thousand Bodhisattvas were among them, and Bhoddbhapala (a monk) was also among them. After Zen Master Zhao saw this, he followed the crowd back to the temple. At the third watch of the night, in the west building of the Avatamsaka Temple, he also saw five lamps beside the rocks on the east side of the temple, each lamp being about one foot square. Zen Master Zhao said, 'I wish to divide these five lamps into one hundred lamps, returning to one side.' The lamps divided as he wished. Zen Master Zhao then wished to divide the one hundred lamps into one thousand torches, and the torches also divided as he wished. The lamps were aligned row by row, and the lights intertwined with each other. Various strange phenomena appeared in the light, spreading throughout the mountains and fields. Zen Master Zhao went to the Vajra Cave again, hoping to see the Great Sage (referring to Manjushri Bodhisattva). Around the third watch of the night, he saw a Brahmin monk, claiming to be Bhoddbhapala, guiding him into the temple, arriving at...
十二月朔日。于華嚴院入唸佛道場中。載念文殊普賢二菩薩。謂我畢竟證無上覺。又復記我念阿彌陀佛決定往生。於是一心念佛。正念佛時倏見前來梵僧入道場。云汝之凈土華臺現矣。后三年華開汝當往矣。然汝所見竹林諸寺。何為不使群生共知。照聞之憶念昔時所見。因得命匠刻石兼于所見竹林寺處。特建一寺號竹林焉。寺之云畢。照曰吾事畢矣。吾豈久滯於此。不累日而卒焉。
睦州少康法師
師縉雲仙都人。母羅氏。游鼎湖峰。得玉女捧青蓮花授之。且曰此華吉祥。授之於汝。當生貴子。及生康日青光滿室香似芙蕖。年十有五誦法華楞嚴等經五部。尋往越學究毗尼。及聽華嚴瑜珈諸論。貞元初至洛下白馬寺。見殿內文字累放光明。康不能測即探而取之。乃善導昔為西方化導文也。康曰若於凈土有緣。當使此文光明再發。此愿未已果重閃爍。康曰。劫石可移而我之愿無易也。遂之長安善導影堂。大陳薦獻倏見善導現於空中。謂康曰。汝依吾教利樂有情。則汝之功當生安養。康聞如有所證。南適江陵果愿寺。路逢一僧曰。汝欲化人唸佛當往新定。言訖而隱。洎到睦州人未從化。康乃乞錢誘引小兒曰。能念阿彌陀佛一聲與汝一錢。小兒務得其錢唸佛者眾。師曰。唸佛十聲乃與一錢。如是一年大小貴賤凡見
【現代漢語翻譯】 現代漢語譯本： 十二月初一，我在華嚴院的唸佛道場中，心中想著文殊菩薩（Manjusri Bodhisattva，象徵智慧的菩薩）和普賢菩薩（Samantabhadra Bodhisattva，象徵行愿的菩薩），他們告訴我最終會證得無上正覺（Anuttara-samyak-sambodhi，無上的覺悟）。並且，他們還預言我念誦阿彌陀佛（Amitabha Buddha，西方極樂世界的佛）的名號，必定能夠往生凈土。於是我一心念佛。正在念佛的時候，忽然看見先前來的梵僧進入道場，說：『你的凈土蓮花臺已經顯現了。三年後蓮花開放，你就可以往生了。』然而，你所見到的竹林諸寺，為什麼不讓眾生都知道呢？照聞回憶起過去所見，於是請工匠刻石，並且在所見的竹林寺之處，特別建造一座寺廟，命名為竹林寺。寺廟建成后，照聞說：『我的事情已經完成了。我怎麼能長久地滯留在這裡呢？』沒過幾天就去世了。
睦州少康法師（Shàokāng Fǎshī）
少康法師是縉雲仙都人。他的母親羅氏，在遊覽鼎湖峰時，得到一位玉女捧著青蓮花授予她，並且說：『這朵花吉祥，授予給你，你將生下貴子。』等到少康出生時，青光充滿房間，香味像芙蕖一樣。十五歲時，他誦讀《法華經》（Lotus Sutra）、《楞嚴經》（Shurangama Sutra）等五部經典。之後前往越地學習戒律，並且聽聞《華嚴經》（Avatamsaka Sutra）、《瑜伽師地論》（Yogacarabhumi-sastra）等論著。貞元年間，他來到洛陽白馬寺，看見殿內的文字屢次放出光明。少康不能理解，就拿起來看，原來是善導大師（Shandao，唐代凈土宗祖師）過去在西方教化眾生的文章。少康說：『如果我與凈土有緣，應當使這篇文章再次放出光明。』這個願望還沒有結束，文章果然再次閃爍發光。少康說：『劫石可以轉移，而我的願望不會改變。』於是前往長安善導大師的影堂，陳設豐厚的供品。忽然看見善導大師顯現在空中，對少康說：『你依照我的教導，利益安樂有情眾生，那麼你的功德應當往生安養（極樂世界）。』少康聽后好像有所領悟。向南前往江陵果愿寺，路上遇到一位僧人說：『你想要教化人們唸佛，應當前往新定。』說完就隱沒了。等到到達睦州，人們還不聽從教化。少康就乞討錢財，引誘小孩子說：『能唸一聲阿彌陀佛，就給你一文錢。』小孩子爲了得到錢，唸佛的人就多了。少康說：『唸佛十聲，就給一文錢。』這樣一年，無論大小貴賤，凡是見到
【English Translation】 English version: On the first day of the twelfth month, in the Nianfo (Buddha-recitation) practice hall of Huayan Monastery, I contemplated Manjusri Bodhisattva (Manjusri Bodhisattva, symbolizing wisdom) and Samantabhadra Bodhisattva (Samantabhadra Bodhisattva, symbolizing vows and practice), who told me that I would ultimately attain Anuttara-samyak-sambodhi (unsurpassed perfect enlightenment). Furthermore, they predicted that by reciting the name of Amitabha Buddha (Amitabha Buddha, the Buddha of the Western Pure Land), I would definitely be reborn in the Pure Land. So I single-mindedly recited the Buddha's name. While reciting, I suddenly saw the visiting Brahmin monk enter the practice hall, saying, 'Your Pure Land lotus pedestal has already appeared. In three years, when the lotus blooms, you will be reborn there.' However, why don't you let all beings know about the bamboo grove temples you have seen? Zhaowen recalled what he had seen in the past, so he commissioned craftsmen to carve stones and specially built a temple at the site of the bamboo grove temple he had seen, naming it Bamboo Grove Temple. After the temple was completed, Zhaowen said, 'My work is finished. How can I stay here for long?' He passed away in a few days.
Master Shaokang (Shàokāng Fǎshī) of Muzhou
Master Shaokang was a native of Xiandu in Jinyun. His mother, Luo, while visiting Dinghu Peak, received a blue lotus flower from a jade maiden, who said, 'This flower is auspicious. I give it to you, and you will give birth to a noble son.' When Shaokang was born, the room was filled with blue light, and the fragrance was like a lotus. At the age of fifteen, he recited five sutras, including the Lotus Sutra (Lotus Sutra) and the Shurangama Sutra (Shurangama Sutra). Later, he went to Yue to study the Vinaya (monastic discipline) and listened to treatises such as the Avatamsaka Sutra (Avatamsaka Sutra) and the Yogacarabhumi-sastra (Yogacarabhumi-sastra). In the early years of the Zhenyuan era, he came to Baima Temple in Luoyang and saw the words in the hall repeatedly emitting light. Shaokang could not understand, so he picked it up and looked at it. It turned out to be an article by Master Shandao (Shandao, the patriarch of the Pure Land School in the Tang Dynasty) on guiding sentient beings in the West. Shaokang said, 'If I have a connection with the Pure Land, I should make this article emit light again.' Before this wish was fulfilled, the article indeed flashed again. Shaokang said, 'The kalpa stone can be moved, but my wish will not change.' So he went to the portrait hall of Master Shandao in Chang'an and presented generous offerings. Suddenly, he saw Master Shandao appear in the air, saying to Shaokang, 'If you follow my teachings to benefit and bring joy to sentient beings, then your merit should lead to rebirth in Sukhavati (the Pure Land).' Shaokang seemed to have realized something after hearing this. He went south to Guoyuan Temple in Jiangling, and on the way, he met a monk who said, 'If you want to transform people to recite the Buddha's name, you should go to Xinding.' After saying this, he disappeared. When he arrived in Muzhou, people did not follow his teachings. Shaokang begged for money and lured children, saying, 'If you can recite Amitabha Buddha once, I will give you one coin.' The children, eager to get the money, recited the Buddha's name in large numbers. Shaokang said, 'Recite the Buddha's name ten times, and I will give you one coin.' In this way, for a year, everyone, regardless of their status,
康者。則曰阿彌陀佛。於是唸佛之人盈溢道路。貞元十年康于烏龍山建凈土道場。築壇三級聚人。午夜行道入道場。時康自升座。令男女弟子面西高聲念阿彌陀佛。眾見師唸佛一聲佛從口出。連念十聲若聯珠狀。康曰汝等見佛不。如見佛者決生凈土。其禮佛人亦有不見佛者。貞元二十一年十月三日囑累道俗。當於安養起增進心。于閻浮提生厭離想。此時見佛真我弟子。言訖。放異光數道奄然而逝。塔于檯子巖。天自德韶禪師重新之後之人多指其塔為善導焉。
省常大師
師諱省常。字造微。顏氏子錢塘人。十七歲出家受具戒行謹嚴。通大乘起信。習天臺止觀法門。續廬山遠公遺風。宋淳化中住杭州西湖昭慶寺。專修凈業結凈行社。相國向公王文正公且為社首。士大夫預會皆投詩頌自稱凈行弟子。師乃自刺指血和墨。書華嚴經凈行品。每書一字三拜三圍繞三稱佛名。刊板印成千卷分施千人。又以栴檀香雕造毗盧遮那佛。像成而跪地合掌發誓愿云。我與一千大眾八十比丘。始從今日發菩提心。窮未來際行菩薩行。愿盡此報身以生安養國。翰林承旨宋白撰碑。翰林學士蘇易簡作凈行品序。狀元孫何題社客于碑陰。孤山圓法師作師行業記中引蘇公序曰。予當布發以承其足。剜身以請其法猶無嗔恨。況陋文淺學而有
【現代漢語翻譯】 現代漢語譯本：康這個人，提倡唸誦『阿彌陀佛』（Amitabha，梵語，意為無量光佛、無量壽佛）。於是唸佛的人遍佈道路。貞元十年，康在烏龍山建立了凈土道場，築起三層高的壇，聚集眾人。午夜時分，帶領大家進入道場修行。當時，康親自登上座位，讓男女弟子面向西方高聲唸誦『阿彌陀佛』。眾人看見康每唸一聲佛，就有一個佛從他口中出來，連續唸誦十聲，就像一串珠子一樣。康說：『你們看見佛了嗎？如果看見佛的人，必定能往生凈土。』但禮佛的人中也有沒看見佛的。貞元二十一年十月初三，康囑咐僧人和信徒，應當在安養世界（Sukhavati，又稱極樂世界）發起增進之心，在閻浮提（Jambudvipa，指我們所居住的這個世界）產生厭離之想。這時見到佛，才算是我真正的弟子。』說完，放出數道奇異的光芒，安詳地去世了。他的塔建在臺子巖。天臺德韶禪師重新修繕之後，很多人都指著他的塔說是善導大師的塔。 省常大師 省常大師，法名省常，字造微，是顏氏的後代，錢塘人。十七歲出家，受具足戒，行為謹慎嚴格。通曉《大乘起信論》，學習天臺宗的止觀法門。繼承了廬山慧遠大師的遺風。宋朝淳化年間，住在杭州西湖昭慶寺，專門修習凈土法門，結成凈行社。宰相向敏中、王文正也都是社長。士大夫參加集會，都寫詩歌頌，自稱是凈行弟子。省常大師於是刺破手指，用血和墨書寫《華嚴經·凈行品》。每寫一個字，就三拜、三繞、三稱佛名。將經文刻版印刷成千卷，分發給一千人。又用栴檀香雕刻毗盧遮那佛（Vairocana，報身佛，象徵法身光明遍照）像。佛像完成後，跪在地上合掌發誓愿說：『我與一千大眾、八十位比丘，從今天開始發菩提心，窮盡未來際行菩薩行，愿將此報身往生安養國。』翰林承旨宋白撰寫碑文，翰林學士蘇易簡作《凈行品》序。狀元孫何在碑陰題寫了社客的名字。孤山圓法師在《省常大師行業記》中引用蘇易簡的序文說：『我應當散開頭發來承接他的足，剜割身體來請求他的佛法，即使這樣也沒有怨恨。更何況我淺陋的文筆和學識，又有什麼可惜的呢？』
【English Translation】 English version: Kang advocated reciting 'Amitabha' (Amitabha, Sanskrit, meaning infinite light Buddha, infinite life Buddha). Therefore, people who recited the Buddha's name filled the roads. In the tenth year of the Zhenyuan era, Kang established a Pure Land practice center on Wulong Mountain, built a three-tiered altar, and gathered people. At midnight, he led everyone into the practice center. At that time, Kang himself ascended the seat and ordered the male and female disciples to face west and loudly recite 'Amitabha'. The crowd saw that every time Kang recited the Buddha's name, a Buddha came out of his mouth, and after reciting ten times in a row, it was like a string of beads. Kang said, 'Have you seen the Buddha? Those who have seen the Buddha will surely be reborn in the Pure Land.' However, there were also those who did not see the Buddha among those who worshiped the Buddha. On the third day of the tenth month of the twenty-first year of the Zhenyuan era, Kang exhorted the monks and believers to develop a heart of advancement in the Land of Bliss (Sukhavati, also known as the Pure Land of Ultimate Bliss) and generate a desire to leave this world of Jambudvipa (Jambudvipa, referring to the world we live in). Only those who see the Buddha at this time are my true disciples.' After speaking, he emitted several rays of strange light and passed away peacefully. His pagoda was built on Taizi Rock. After being renovated by Chan Master Deshao of Tiantai, many people pointed to his pagoda as the pagoda of Master Shandao. Master Xingchang Master Xingchang, Dharma name Xingchang, courtesy name Zaowei, was a descendant of the Yan family and a native of Qiantang. He became a monk at the age of seventeen, received the full precepts, and his behavior was cautious and strict. He was well-versed in the 'Awakening of Faith in the Mahayana' and studied the Samatha-Vipassana methods of the Tiantai school. He inherited the legacy of Master Huiyuan of Mount Lu. During the Chunhua period of the Song Dynasty, he lived in Zhaoging Temple in West Lake, Hangzhou, and specialized in practicing the Pure Land method, forming the Pure Practice Society. Chancellor Xiang Minzhong and Wang Wenzheng were also presidents of the society. Scholars and officials who participated in the gatherings all wrote poems and odes, calling themselves disciples of pure practice. Master Xingchang then pierced his finger and used blood and ink to write the 'Pure Conduct Chapter' of the 'Avatamsaka Sutra'. Every time he wrote a word, he bowed three times, circumambulated three times, and recited the Buddha's name three times. He had the sutra block-printed into thousands of volumes and distributed to a thousand people. He also carved a statue of Vairocana (Vairocana, the Sambhogakaya Buddha, symbolizing the light of the Dharmakaya illuminating everywhere) from sandalwood. After the statue was completed, he knelt on the ground, put his palms together, and made a vow, saying, 'I, along with a thousand people and eighty bhikkhus, will from today generate the Bodhi mind, practice the Bodhisattva path to the end of the future, and vow to be reborn in the Land of Bliss with this retribution body.' Hanlin Censor Song Bai wrote the inscription, and Hanlin Academician Su Yijian wrote the preface to the 'Pure Conduct Chapter'. Zhuangyuan Sun He inscribed the names of the society members on the back of the stele. Dharma Master Yuan of Gushan quoted Su Yijian's preface in the 'Biography of Master Xingchang', saying, 'I should spread my hair to receive his feet, and cut my body to request his Dharma, even if I have no resentment. Moreover, what is there to regret about my shallow writing and learning?'
吝惜哉。宋公碑曰。師慕遠公啟廬山之凈社。易蓮花為凈行之名。遠公當衰季之時所結者半隱淪之士。上人屬昇平之世所交者多有德之賢。方前則名士且多。垂裕則津樑曷已。因二公之言想當時之盛亦可概見矣。天禧四年正月十二日示寂壽六十二。
長蘆慈覺禪師
師諱宗賾。號慈覺。襄陽人也。父早亡。母陳氏鞠養于舅氏。少習儒業志節高邁學問宏博。二十九歲禮真州長蘆秀禪師出家。參通玄理明悟如來正法眼藏。元祐中住長蘆寺。迎母于方丈東室。勸母剪髮。甘旨之外。勉進持念阿彌陀佛。日以勤志始終七載。母臨終際果唸佛無疾吉祥而逝。師自謂報親之心盡矣。乃制勸孝文。列一百二十位。撰葦江集坐禪箴。仍遵廬山之規。建蓮花勝會。普勸僧俗同修唸佛。導以觀想其次立法。預會日念阿彌陀佛。自百聲至千聲。千聲至萬聲。迴向發願期生凈土。各于日下以十字計之以辦功課。師一夕夢一人烏巾白衣風貌清美。可三十許。揖謂師曰。欲入蓮花會告書一名。師乃取會錄問曰何姓名。答曰普慧。書已。白衣又云。家兄亦告上一名。師曰令兄何名。答曰普賢。言訖遂隱。師覺已謂諸耆宿曰。華嚴經離世間品。有普賢普慧二菩薩助揚佛法。吾令建會共期西方。感二大士幽贊。乃以二大士為會首云。於是遠近
【現代漢語翻譯】 現代漢語譯本： 太可惜了。宋公碑上說，大師仰慕慧遠大師在廬山創立的凈社，將『蓮花社』改名為『凈行社』。慧遠大師處於衰敗的時代，所結交的大多是隱居之士。而上人（慈覺禪師）身處昇平的時代，所交往的大多是有德行的賢人。相比之前，名士更多，而留給後世的，則是無盡的津樑（指佛法）。通過這兩位大師的事蹟，可以大致瞭解當時的盛況。天禧四年正月十二日圓寂，享年六十二歲。
長蘆慈覺禪師
大師名宗賾（Zongze），號慈覺（Cijue），襄陽（Xiangyang）人。父親早逝，母親陳氏（Chen Shi）在舅舅家將他撫養成人。他從小學習儒家經典，志向高遠，學問淵博。二十九歲時，他拜真州（Zhenzhou）長蘆寺（Changlu Temple）的秀禪師（Xiu Chanshi）為師出家。參悟通達玄妙的道理，明悟如來正法眼藏。元祐（Yuanyou）年間，他住持長蘆寺，將母親接到方丈東室居住，勸母親剃度出家。除了供養母親美味的食物外，還勸母親精進持念阿彌陀佛（Amitabha）。每天勤奮努力，堅持了七年。母親臨終時，果然唸佛往生，沒有疾病，吉祥安詳地去世。大師自認為報答親恩的心願已經完成了。於是他撰寫了《勸孝文》，列舉了一百二十位孝子。他還撰寫了《葦江集坐禪箴》，並遵循廬山（Lushan）的規矩，建立了蓮花勝會（Lianhua Sheng Hui），普遍勸導僧人和俗人一同修習唸佛法門。引導他們進行觀想，其次是制定規矩，預先約定在法會日唸誦阿彌陀佛，從一百聲到一千聲，從一千聲到一萬聲，然後迴向發願，期望往生凈土。每個人每天用十字來計算唸佛的次數，以此來完成功課。大師在一個晚上夢見一個人，頭戴烏巾，身穿白衣，風度清雅俊美，大約三十歲左右。向大師作揖說：『我想加入蓮花會，請在名冊上登記一個名字。』大師就拿起會錄問他叫什麼名字。那人回答說：『普慧（Puhui）。』登記完畢，白衣人又說：『我的哥哥也請登記一個名字。』大師問：『你哥哥叫什麼名字？』回答說：『普賢（Puxian）。』說完就消失了。大師醒來后對各位耆宿說：『《華嚴經》（Huayan Sutra）《離世間品》（Lishijian Pin）中有普賢菩薩（Puxian Pusa）和普慧菩薩（Puhui Pusa）幫助弘揚佛法。我如今建立蓮花勝會，共同期望往生西方極樂世界，感應到兩位大士暗中贊助。』於是就以兩位大士為蓮花勝會的首領。因此，遠近的人都來參加法會。
【English Translation】 English version: What a pity. The Song Gong Stele says that the master admired the Pure Land Society established by Master Huiyuan (Huiyuan) on Mount Lu (Lushan), changing the name 'Lotus Society' to 'Pure Practice Society'. Master Huiyuan, living in a declining era, mostly associated with hermits. While the Superior One (Chan Master Cijue), living in a prosperous era, mostly associated with virtuous and wise people. Compared to the past, there were more famous scholars, and what is left for future generations is an endless ferry (referring to the Dharma). Through the deeds of these two masters, one can roughly understand the grandeur of that time. He passed away on the twelfth day of the first month of the fourth year of Tianxi, at the age of sixty-two.
Chan Master Cijue of Changlu
The master's name was Zongze (Zongze), and his title was Cijue (Cijue). He was from Xiangyang (Xiangyang). His father died early, and his mother, Chen Shi (Chen Shi), raised him at his uncle's house. He studied Confucian classics from a young age, with lofty aspirations and profound knowledge. At the age of twenty-nine, he became a monk under Chan Master Xiu (Xiu Chanshi) of Changlu Temple (Changlu Temple) in Zhenzhou (Zhenzhou). He thoroughly understood the profound principles and clearly comprehended the Tathagata's Correct Dharma Eye Treasury. During the Yuanyou (Yuanyou) period, he resided at Changlu Temple, bringing his mother to live in the east room of the abbot's quarters, and encouraged her to shave her head and become a nun. In addition to providing his mother with delicious food, he also encouraged her to diligently recite Amitabha Buddha (Amitabha). He worked diligently every day, persisting for seven years. When his mother was about to pass away, she indeed recited the Buddha's name and was reborn in the Pure Land, passing away without illness, peacefully and auspiciously. The master considered his wish to repay his parents' kindness fulfilled. Therefore, he wrote the 'Exhortation to Filial Piety', listing one hundred and twenty filial sons. He also wrote the 'Reed River Collection: Meditation Injunctions', and following the rules of Mount Lu (Lushan), established the Lotus Assembly (Lianhua Sheng Hui), universally encouraging monks and laypeople to cultivate the practice of reciting the Buddha's name together. He guided them to engage in visualization, and then established rules, pre-arranging to recite Amitabha Buddha on the day of the assembly, from one hundred times to one thousand times, from one thousand times to ten thousand times, and then dedicate the merits and make vows, hoping to be reborn in the Pure Land. Each person used a cross to count the number of recitations each day, in order to complete their homework. One night, the master dreamed of a person wearing a black turban and white clothes, with a refined and handsome demeanor, about thirty years old. He bowed to the master and said, 'I want to join the Lotus Assembly, please register a name on the roster.' The master then picked up the assembly record and asked what his name was. The person replied, 'Puhui (Puhui).' After registering, the person in white said again, 'Please also register a name for my brother.' The master asked, 'What is your brother's name?' He replied, 'Puxian (Puxian).' After speaking, he disappeared. After waking up, the master said to the elders, 'In the 'Leaving the World' chapter (Lishijian Pin) of the Avatamsaka Sutra (Huayan Sutra), Bodhisattva Samantabhadra (Puxian Pusa) and Bodhisattva Prajna (Puhui Pusa) help to promote the Dharma. Now I am establishing the Lotus Assembly, jointly hoping to be reborn in the Western Pure Land, and I have sensed the secret support of the two great beings.' Therefore, he made the two great beings the leaders of the Lotus Assembly. As a result, people from far and near came to participate in the assembly.
皆向化焉。
永明壽禪師
師名延壽。字沖玄。號抱一子。丹陽人。父王氏生而早異父母有諍。即從高榻奮身於地。二親息諍。長為儒十六歲獻吳越王齊天賦。眾推間世之才。欲出家父母不聽。遂刺心血濡毫斷葷終期副心。三十四歲依龍冊寺永明大師落髮受具。朝供眾夜習禪。因覽智度論云。佛世一老人求出家。舍利弗不許。佛觀此人曩劫採樵。為虎所逼上樹失聲念南無佛。有此微善遇佛得度獲羅漢果。師念世間業系眾生不能解脫。惟唸佛可以誘化。乃印彌陀塔四十萬本。勸人禮念一日懺堂繞旋次。忽普賢像前蓮華在手。因思宿願進退未決遂作二紙鬮。一曰一心禪定。一曰萬善生凈土。中夜冥心自期曰。於此二途功行成者須七度拈起。並得萬善生凈土鬮。一無間隔。於是每日誦經禮佛唸佛說戒施食放生。日行利益事一百八件未嘗暫怠。越王創凈慈寺命住持。賜智覺禪師號。會三宗師德。制宗鏡錄一百卷。萬善同歸集神棲安養賦等九十七卷並行於世。師志誠殷重專以唸佛勸人同生凈土。世稱宗門之標準。凈業之白眉臨終預知時至。殊勝甚多荼毗舍利鱗砌于身。嘗有僧死入冥。見閻王殿左供養畫僧一㡧。禮拜勤致云是永明壽禪師。此人生西方上品故禮敬之。
天竺慈雲懺主
師諱遵式。字知白。
【現代漢語翻譯】 皆向化焉。
永明壽禪師 (Yongming Yanshou Chanshi)
師名延壽（Yanshou），字沖玄（Chongxuan），號抱一子（Baoyizi），丹陽（Danyang）人。父親姓王（Wang），（延壽）出生時就與衆不同。父母爭吵時，他立刻從高高的床榻上奮身跳到地上，父母因此停止了爭吵。長大后成為儒生，十六歲時向吳越王（Wuyue Wang）獻上《齊天賦》。眾人推崇他是曠世奇才。想要出家，父母不允許。於是刺破心血，用血濡濕筆毫，斷絕葷腥，最終期望達成心願。三十四歲時，依止龍冊寺（Longce Temple）的永明大師（Yongming Dashi）落髮受戒。早晨供養大眾，夜晚學習禪定。因為閱讀《智度論》時看到：佛陀在世時，一位老人請求出家，舍利弗（Shariputra）不允許。佛陀觀察到此人過去世採樵時，被老虎逼迫上樹，失聲唸誦『南無佛』（Namo Buddha）。憑藉這微小的善根，遇到佛陀得以度化，獲得羅漢果。禪師想到世間的眾生被業力束縛，不能解脫，只有唸佛可以引導教化。於是印製彌陀塔（Amitabha Stupa）四十萬本，勸人禮拜唸誦。一天在懺堂繞行時，忽然普賢菩薩像（Samantabhadra）前的蓮花在手中。因此思考過去的願望，進退未定，於是做了兩張紙鬮，一張寫著『一心禪定』，一張寫著『萬善生凈土』。半夜裡虔誠地祈禱說：『在這兩條道路上，哪條功行能成就，就須七次拈起，都得到萬善生凈土的鬮。』結果沒有一次間隔。於是每日誦經、禮佛、唸佛、說戒、施食、放生，每天做一百零八件利益眾生的事情，未曾有絲毫懈怠。吳越王建立凈慈寺（Jingci Temple），命令（延壽）擔任住持，賜號智覺禪師（Zhijue Chanshi）。集合三宗的師德，撰寫《宗鏡錄》一百卷，《萬善同歸集》、《神棲安養賦》等九十七卷，在世間流傳。禪師志向真誠殷重，專門以唸佛勸人一同往生凈土。世人稱他為宗門的標準，凈業的典範。臨終前預知時至，出現非常多的殊勝景象。荼毗后，舍利鱗次櫛比地排列在身上。曾經有僧人死後進入陰間，看到閻王殿左邊供養著一幅畫僧的畫像，（閻王）禮拜勤奮恭敬，說那是永明壽禪師。此人往生西方極樂世界上品，所以禮敬他。
天竺慈雲懺主 (Tianzhu Ciyun Chanzhu)
師諱遵式（Zunshi），字知白（Zhibai）。
【English Translation】 All turned towards transformation.
Chan Master Yongming Yanshou
The Master's name was Yanshou, his courtesy name was Chongxuan, and he was also known as Baoyizi. He was a native of Danyang. His father's surname was Wang. He was extraordinary from birth. When his parents quarreled, he immediately jumped from the high bed to the ground, causing his parents to stop arguing. He grew up to be a Confucian scholar, and at the age of sixteen, he presented the 'Qi Tian Fu' to King Wuyue. Everyone praised him as a rare talent. He wanted to become a monk, but his parents did not allow it. So he pierced his heart to draw blood, using the blood to moisten the brush, and abstained from meat, ultimately hoping to fulfill his wish. At the age of thirty-four, he followed Great Master Yongming at Longce Temple to shave his head and receive the precepts. He made offerings to the Sangha in the morning and practiced Chan meditation at night. He read in the 'Mahaprajnaparamita Sastra' that during the Buddha's time, an old man requested to become a monk, but Shariputra did not allow it. The Buddha observed that in a past life, this person had gathered firewood and was forced up a tree by a tiger. He cried out 'Namo Buddha'. With this small good deed, he encountered the Buddha, was able to be liberated, and attained Arhatship. The Master thought that sentient beings in the world are bound by karma and cannot be liberated, only reciting the Buddha's name can guide and transform them. So he printed 400,000 Amitabha Stupas and encouraged people to bow and recite. One day, while circumambulating the repentance hall, a lotus flower in front of the Samantabhadra Bodhisattva statue was suddenly in his hand. Therefore, thinking about his past vows, he was undecided about advancing or retreating, so he made two paper lots, one saying 'Single-minded Chan meditation' and the other saying 'Ten thousand good deeds lead to rebirth in the Pure Land'. In the middle of the night, he prayed sincerely, saying, 'On these two paths, whichever practice is accomplished, I must draw it seven times, and all must be the lot of ten thousand good deeds leading to rebirth in the Pure Land.' As a result, there was not a single interruption. So every day he recited scriptures, bowed to the Buddha, recited the Buddha's name, spoke the precepts, gave food, and released living beings, doing one hundred and eight beneficial things every day without the slightest懈怠. King Wuyue founded Jingci Temple and ordered (Yanshou) to be the abbot, bestowing the title Chan Master Zhijue. He gathered the virtues of the three schools and wrote one hundred volumes of the 'Zong Jing Lu', ninety-seven volumes of the 'Wan Shan Tong Gui Ji', 'Shen Qi An Yang Fu', etc., which circulated in the world. The Master's aspiration was sincere and earnest, and he specialized in encouraging people to recite the Buddha's name together to be reborn in the Pure Land. The world called him the standard of the Chan school and the paragon of Pure Land practice. Before his death, he knew the time was coming, and there were many extraordinary signs. After cremation, the relics were arranged on his body like scales. Once, a monk died and entered the underworld, and saw a painting of a monk being offered in the left hall of King Yama, (King Yama) bowing diligently and respectfully, saying that it was Chan Master Yongming Yanshou. This person was reborn in the upper grade of the Western Pure Land, so he pays homage to him.
Repentance Master Ciyun of Tianzhu
The Master's name was Zunshi, and his courtesy name was Zhibai.
姓葉臺州臨海縣人也。號慈雲懺主。其母乞靈于古觀音遂生法師。初住東掖山師義全。十八祝髮。先於禪林寺習律。繼入國清普賢像前燃指誓習臺教。學高行苦名冠二浙。博習教觀專志安養。嘗要期般舟三昧九十日。素苦學嘔血。處道場兩足皮裂師以死自誓。忽一日恍若夢寐見白衣觀音。垂手指口中引出數蟲。又指間出甘露注其口。身心清涼自此宿疾頓愈。出懺頂相高寸餘。雙手下垂過膝。聲如鳴鐘皆與舊異眾皆嘆仰之。師建下天竺寺數百間。三經賊難每爇而火自滅。乃願力堅固所致。師當化之日山中人見大星殞于靈鷲峰。度弟子百人。學徒千數。臨終界炷香瞻像而祝之曰。十方諸佛同住實際。愿住此實際受我一炷之香。諸佛證明往生安養。或問其所歸者以凈土寂光對之。至其夕坐終當天聖年間也。壽六十九臘五十。著往生凈土決疑行愿二門。及凈土懺法。金光明觀音諸本懺儀行於世。天臺風教益盛于吳越者。實資夫天竺慈雲之德也。觀決疑行愿二門。經曰十方諦求更無餘乘。唯一佛乘斯之謂歟。懺主悟本性之常寂光。履唯心之佛土凈自利利他。事理無礙著述數百篇。每發言皆以凈土為歸向之宗。大闡諸經教理普化一切。自懺文傳流於世。往生凈土者不知其幾千萬人。繼天臺之道。贊凈土之化。世未有也。
文
【現代漢語翻譯】 現代漢語譯本：
這位法師是臺州臨海縣人，俗家姓葉，號慈雲懺主（意為以慈悲如雲的懺悔為主）。他的母親向古觀音像祈禱，因而生下了法師。法師最初住在東掖山，師從義全法師。十八歲時剃度出家。先在禪林寺學習戒律，後來到國清寺普賢菩薩像前燃指發誓學習天臺宗的教義。他學識淵博，修行刻苦，名聲在浙江一帶首屈一指。廣泛學習天臺宗的教觀，專心致志于求生安養凈土。曾經發愿進行般舟三昧（一種唸佛修行方式）九十天。他一向刻苦學習，甚至嘔血。在道場修行時，雙腳的面板都裂開了，法師以死來立誓。忽然有一天，他恍惚間夢見白衣觀音菩薩，用手指從他口中引出許多蟲子，又從指間流出甘露注入他的口中。他身心清涼，從此長久的疾病立刻痊癒。出懺時，頭頂的相貌高了一寸多，雙手下垂超過膝蓋，聲音像敲鐘一樣洪亮，都與以前不同，眾人都驚歎敬仰他。法師建造了下天竺寺數百間房屋。多次遇到賊寇引起的火災，每次點燃后火焰都會自行熄滅，這是他願力堅固所致。法師將要圓寂的那天，山中的人看見一顆大星隕落在靈鷲峰。他度化的弟子有數百人，學徒有數千人。臨終時，他點燃香，瞻仰佛像，並祝願說：『十方諸佛共同安住于實際理地，愿諸佛安住於此實際理地，接受我這一炷香的供養。諸佛證明我往生安養凈土。』有人問他將歸向何處，他用凈土寂光來回答。到當天晚上，他坐化圓寂，時間是天聖年間。享年六十九歲，僧臘五十年。他著有《往生凈土決疑行愿二門》以及《凈土懺法》、《金光明觀音》等各種懺儀，在世間流傳。天臺宗的風教在吳越地區更加興盛，實在仰仗天竺慈雲法師的德行。觀看《決疑行愿二門》，經書上說：『在十方世界尋求真諦，再沒有其他的法門，只有一佛乘。』說的就是這個道理吧。懺主領悟到本性的常寂光，踐行唯心凈土的道理，既能自利又能利他，事和理之間沒有障礙，著述有數百篇。每次發言都以凈土為歸宿。廣泛闡述各種經教的道理，普遍教化一切眾生。自從他的懺文流傳於世，往生凈土的人不知道有多少千萬。他繼承天臺宗的道統，讚揚凈土的教化，世間從未有過這樣的人。
文。 English version:
This master was from Linhai County, Taizhou, with the surname Ye. He was known as Ciyun Repentance Master (meaning one who takes compassionate repentance as primary). His mother prayed to an ancient Guanyin (Avalokiteśvara) statue and subsequently gave birth to the master. Initially, the master resided at Dongye Mountain, studying under Master Yiquan. At the age of eighteen, he was tonsured and became a monk. He first studied the Vinaya (monastic discipline) at Chanlin Temple, and later went to Guoging Temple, where he burned a finger before the Samantabhadra (Universal Virtue) Bodhisattva statue, vowing to study the teachings of the Tiantai school. He was erudite and diligent in his practice, and his reputation was second to none in the Zhejiang area. He extensively studied the teachings and contemplations of the Tiantai school, and was wholeheartedly devoted to seeking rebirth in the Pure Land of Bliss. He once vowed to practice the Pratyutpanna Samadhi (a Samadhi focused on Buddha visualization) for ninety days. He consistently studied diligently, even to the point of vomiting blood. While practicing in the monastery, the skin on both feet cracked, and the master vowed to die for his practice. Suddenly, one day, he vaguely dreamt of the White-Robed Guanyin Bodhisattva, who used a finger to draw out many worms from his mouth, and then poured nectar from between her fingers into his mouth. His body and mind felt refreshed, and from then on, his chronic illness was immediately cured. When he performed repentance rituals, the appearance of the crown of his head was more than an inch taller, his hands hung down past his knees, and his voice was as loud as a bell, all of which were different from before, and everyone marveled and admired him. The master built hundreds of rooms at Lower Tianzhu Temple. He encountered fires caused by bandits several times, but each time the flames would extinguish on their own, which was due to the strength of his vows. On the day the master was about to pass away, people in the mountains saw a large star fall on Lingjiu Peak (Vulture Peak). He had converted hundreds of disciples and thousands of students. At the time of his death, he lit incense, gazed at the Buddha statue, and prayed: 'The Buddhas of the ten directions dwell together in the realm of reality. May they dwell in this realm of reality and receive this incense offering from me. May the Buddhas bear witness to my rebirth in the Pure Land of Bliss.' Someone asked him where he would go, and he answered with the Pure Land of Tranquil Light. That evening, he passed away in a seated posture, during the Tiansheng era. He lived to be sixty-nine years old, with fifty years as a monk. He wrote 'Doubts and Vows Regarding Rebirth in the Pure Land' and various repentance rituals such as the 'Pure Land Repentance Ritual' and the 'Golden Light Guanyin Repentance Ritual,' which circulated in the world. The flourishing of the Tiantai school's teachings in the Wu and Yue regions was truly due to the virtue of Master Ciyun of Tianzhu Temple. Looking at 'Doubts and Vows Regarding Rebirth in the Pure Land,' the sutra says: 'Seeking the truth in the ten directions, there is no other vehicle, only the One Buddha Vehicle.' This is what it means, isn't it? The Repentance Master realized the constant tranquil light of the inherent nature, practiced the principle of the Pure Land of Mind Only, benefiting both himself and others. There were no obstacles between phenomena and principle, and he wrote hundreds of works. Every time he spoke, he took the Pure Land as the ultimate goal. He extensively expounded the principles of various sutras and teachings, and universally transformed all beings. Since his repentance texts have been passed down in the world, countless millions of people have been reborn in the Pure Land. He inherited the tradition of the Tiantai school and praised the teachings of the Pure Land. The world has never seen such a person.
Text.
【English Translation】 English version:
This master was from Linhai County, Taizhou, with the surname Ye. He was known as Ciyun Repentance Master (meaning one who takes compassionate repentance as primary). His mother prayed to an ancient Guanyin (Avalokiteśvara) statue and subsequently gave birth to the master. Initially, the master resided at Dongye Mountain, studying under Master Yiquan. At the age of eighteen, he was tonsured and became a monk. He first studied the Vinaya (monastic discipline) at Chanlin Temple, and later went to Guoging Temple, where he burned a finger before the Samantabhadra (Universal Virtue) Bodhisattva statue, vowing to study the teachings of the Tiantai school. He was erudite and diligent in his practice, and his reputation was second to none in the Zhejiang area. He extensively studied the teachings and contemplations of the Tiantai school, and was wholeheartedly devoted to seeking rebirth in the Pure Land of Bliss. He once vowed to practice the Pratyutpanna Samadhi (a Samadhi focused on Buddha visualization) for ninety days. He consistently studied diligently, even to the point of vomiting blood. While practicing in the monastery, the skin on both feet cracked, and the master vowed to die for his practice. Suddenly, one day, he vaguely dreamt of the White-Robed Guanyin Bodhisattva, who used a finger to draw out many worms from his mouth, and then poured nectar from between her fingers into his mouth. His body and mind felt refreshed, and from then on, his chronic illness was immediately cured. When he performed repentance rituals, the appearance of the crown of his head was more than an inch taller, his hands hung down past his knees, and his voice was as loud as a bell, all of which were different from before, and everyone marveled and admired him. The master built hundreds of rooms at Lower Tianzhu Temple. He encountered fires caused by bandits several times, but each time the flames would extinguish on their own, which was due to the strength of his vows. On the day the master was about to pass away, people in the mountains saw a large star fall on Lingjiu Peak (Vulture Peak). He had converted hundreds of disciples and thousands of students. At the time of his death, he lit incense, gazed at the Buddha statue, and prayed: 'The Buddhas of the ten directions dwell together in the realm of reality. May they dwell in this realm of reality and receive this incense offering from me. May the Buddhas bear witness to my rebirth in the Pure Land of Bliss.' Someone asked him where he would go, and he answered with the Pure Land of Tranquil Light. That evening, he passed away in a seated posture, during the Tiansheng era. He lived to be sixty-nine years old, with fifty years as a monk. He wrote 'Doubts and Vows Regarding Rebirth in the Pure Land' and various repentance rituals such as the 'Pure Land Repentance Ritual' and the 'Golden Light Guanyin Repentance Ritual,' which circulated in the world. The flourishing of the Tiantai school's teachings in the Wu and Yue regions was truly due to the virtue of Master Ciyun of Tianzhu Temple. Looking at 'Doubts and Vows Regarding Rebirth in the Pure Land,' the sutra says: 'Seeking the truth in the ten directions, there is no other vehicle, only the One Buddha Vehicle.' This is what it means, isn't it? The Repentance Master realized the constant tranquil light of the inherent nature, practiced the principle of the Pure Land of Mind Only, benefiting both himself and others. There were no obstacles between phenomena and principle, and he wrote hundreds of works. Every time he spoke, he took the Pure Land as the ultimate goal. He extensively expounded the principles of various sutras and teachings, and universally transformed all beings. Since his repentance texts have been passed down in the world, countless millions of people have been reborn in the Pure Land. He inherited the tradition of the Tiantai school and praised the teachings of the Pure Land. The world has never seen such a person.
Text.
潞公傳
公姓文。諱彥博。守洛陽。嘗致齋往龍安寺瞻禮聖像。忽見像壞墮地略不加敬。但瞻視而出。傍有僧曰何不作禮。公曰。像既壞吾將何禮。僧曰先德道。譬如官路土人掘以為像。智者知路土。凡人謂像生。后時官欲行還將像填路。像本不生滅路亦無新故。公聞之有省由是慕道甚力。專念阿彌陀佛期生凈土。晨香夜坐未嘗少廢。每發願曰。愿我常精進勤修一切善。愿我了心宗廣度諸含識。每見一切人則勸以唸佛。誓結十萬人緣同生凈土。如如居士有頌讚曰。知公膽氣大如天。愿結西方十萬緣。不為一身求活計。大家齊上渡頭船。
潞府宗坦疏主
師俗姓申氏。本貫潞州黎城人也。自幼年于本州延祥院出家。禮僧道恭為師。年十六落髮授具。少通義學為時所稱。長而遍訪名師廣弘知見。自爾講林德譽垂五十年。以大藏為游息。以圓頓作門庭。先講圓覺等經。後集圓覺十六觀經等疏。老年多於唐鄧汝穎之間。講凈土觀經。兼勸人唸佛求生安養。是時聽者如雲皆稟凈業。後於唐州青臺鎮誓求安養。唸佛觀想以為常住。三業四儀未嘗暫忘。大宋政和四年四月二十七日。忽于夢中見彌陀化佛。告曰。汝說法只有六日在。后當生凈土也。師覺白眾曰。吾修求安養。似得因緣相應。適來化佛告我得生凈土敢
不信乎。次日雖覺不豫講唱不輟。于當年五月初四日丑時自知時至。乃鳴鐘集眾告曰。因緣聚散固當有時。凈土勝緣唯憑時刻。幸望大眾唸佛助往。又告曰享年七十六。四大分離處。凈土禮彌陀永超三界苦。言訖坐滅。滿空雷鳴白雲覆地。從西而來三日方歇。師先有瑪瑙念珠一串。臨終盤于指上。眾人竟不能取。感應事繁如別處說。
慈照宗主
師諱子元。號萬事休。平江崑山茅氏子。母柴氏夜夢佛一尊入門。次旦遂生。因名佛來。父母早亡。投本州延祥寺志通出家。習誦法華經。十九歲落髮。習止觀禪法。一日正定中聞鴉聲悟道。乃有頌曰。二十餘年紙上尋。尋來尋去轉沉吟。忽然聽得慈鴉叫。始信從前錯用心。於是利他心切發廣度愿。乃慕廬山遠公蓮社遺風。勸人歸依三寶受持五戒。一不殺二不盜三不淫四不妄五不酒。念阿彌陀佛五聲以證五戒。普結凈緣欲令世人。凈五根。得五力。出五濁也。乃撮集大藏要言。編成蓮宗晨朝懺儀。代為法界眾生禮佛懺悔祈生安養。后往澱山湖。創立蓮宗懺堂同修凈業。述圓融四土三觀。選佛圖開示蓮宗眼目。四十六歲障臨江州。逆順境中未嘗動念。隨方勸化即成頌文。目曰西行集。乾道二年壽聖高宗詔至德壽殿。演說凈土法門。特賜勸修凈業。蓮宗導師慈照宗主。
【現代漢語翻譯】 現代漢語譯本：難道還不相信嗎？第二天雖然感到身體不適，但仍然堅持講經說法沒有停止。在當年的五月初四丑時，預感到自己往生的時刻到了。於是敲鐘召集大家，告訴他們說：『因緣聚合離散，本來就有一定的時候。往生凈土的殊勝因緣，全憑這一時刻。希望大家唸佛幫助我往生。』又說：『我享年七十六歲，四大分離的時候，在凈土禮拜阿彌陀佛，永遠超出三界的痛苦。』說完就坐化圓寂了。當時天空雷聲轟鳴，白雲覆蓋地面，從西方而來，持續了三天方才停止。這位法師先前有一串瑪瑙念珠，臨終時盤繞在手指上，眾人竟然無法取下。其他感應事蹟很多，就像別處所說的那樣。
慈照宗主（Cizhao Zongzhu）
法師名諱子元（Ziyuan），法號萬事休（Wanshi Xiu）。是平江崑山人茅氏之子。他的母親柴氏，夜裡夢見一尊佛像進入家門，第二天就生下了他，因此取名為佛來（Folai）。父母早逝，便投奔本州的延祥寺，跟隨志通（Zhitong）出家。學習背誦《法華經》。十九歲時正式剃度，學習止觀禪法。有一天，在禪定中聽到烏鴉的叫聲而悟道。於是作偈說：『二十餘年紙上尋，尋來尋去轉沉吟。忽然聽得慈鴉叫，始信從前錯用心。』於是利他心切，發廣大度化眾生的願望。於是仰慕廬山慧遠（Huiyuan）大師蓮社的遺風，勸人皈依三寶，受持五戒：一不殺生，二不偷盜，三不邪淫，四不妄語，五不飲酒。唸誦五聲阿彌陀佛（Amitabha）聖號，以證明自己受持五戒。普遍結下凈土的因緣，想要使世人清凈五根（眼、耳、鼻、舌、身），得到五力（信、進、念、定、慧），脫離五濁（劫濁、見濁、煩惱濁、眾生濁、命濁）。於是摘錄大藏經的要義，編成蓮宗的晨朝懺儀，代替法界眾生禮佛懺悔，祈求往生安養。後來前往澱山湖，創立蓮宗懺堂，與大家一同修習凈業。闡述圓融四土（常寂光土、實報莊嚴土、方便有餘土、凡聖同居土）三觀（空觀、假觀、中觀），選佛圖開示蓮宗的眼目。四十六歲時，被貶謫到臨江州，在逆境順境中，從未動搖信念。隨處勸化，即興寫成頌文，名為《西行集》。乾道二年，壽聖高宗皇帝下詔到德壽殿，演說凈土法門，特別賜予『勸修凈業蓮宗導師慈照宗主』的稱號。
【English Translation】 English version: Can it be that you do not believe? Although feeling unwell the next day, he continued to lecture and chant without ceasing. On the fourth day of the fifth month of that year, at the hour of Chou (1-3 AM), he knew that his time had come. So he rang the bell to gather the assembly and told them, 'The gathering and scattering of causes and conditions naturally have their times. The excellent condition for rebirth in the Pure Land depends solely on this moment. I hope that everyone will recite the Buddha's name to help me be reborn.' He also said, 'I have lived to the age of seventy-six. When the four elements separate, in the Pure Land, I will pay homage to Amitabha (Amitabha), forever transcending the suffering of the three realms.' After saying this, he sat in meditation and passed away. At that time, thunder rumbled in the sky, and white clouds covered the ground, coming from the west, and it lasted for three days before stopping. The master previously had a string of agate prayer beads, which he coiled around his fingers at the time of his death, and no one could take them off. There are many other miraculous events, as described elsewhere.
Cizhao Zongzhu (慈照宗主, Abbot Cizhao)
The master's given name was Ziyuan (子元), and his Dharma name was Wanshi Xiu (萬事休). He was the son of the Mao family of Kunshan, Pingjiang. His mother, Lady Chai, dreamed one night of a Buddha entering her home, and the next day she gave birth to him, so he was named Folai (佛來, 'Buddha Comes'). His parents died early, so he went to Yanshou Temple in his prefecture and became a monk under Zhitong (志通). He studied and recited the Lotus Sutra. At the age of nineteen, he was formally ordained and studied the methods of Samatha-Vipassana meditation. One day, while in meditation, he heard the sound of a crow and attained enlightenment. So he composed a verse saying, 'For more than twenty years, I searched on paper, searching and searching, turning to contemplation. Suddenly, I heard the call of a compassionate crow, and I began to believe that I had been using my mind wrongly before.' Therefore, with a keen desire to benefit others, he made a great vow to liberate sentient beings. He admired the legacy of Master Huiyuan's (慧遠) Lotus Society on Mount Lu, and encouraged people to take refuge in the Three Jewels and uphold the Five Precepts: one, not killing; two, not stealing; three, not engaging in sexual misconduct; four, not lying; and five, not drinking alcohol. He recited the name of Amitabha (Amitabha) Buddha five times to attest to his upholding of the Five Precepts. He universally established Pure Land affinities, desiring to purify the five roots (eye, ear, nose, tongue, body) of the world, to obtain the five powers (faith, diligence, mindfulness, concentration, wisdom), and to escape the five turbidities (kalpa turbidity, view turbidity, affliction turbidity, sentient being turbidity, life turbidity). Therefore, he extracted the essential words from the Great Treasury of Scriptures and compiled the Lotus School's Morning and Evening Repentance Ritual, on behalf of all sentient beings in the Dharma Realm, to prostrate to the Buddhas, repent, and pray for rebirth in the Land of Bliss. Later, he went to Dianshan Lake and founded the Lotus School's Repentance Hall, where he cultivated Pure Land practices together with others. He expounded the perfect integration of the Four Lands (Land of Eternal Tranquility, Land of Actual Reward and Adornment, Land of Expedient Remainder, Land of Coexistence of Ordinary Beings and Sages) and the Three Contemplations (emptiness, provisional existence, the Middle Way), and selected Buddha images to reveal the essence of the Lotus School. At the age of forty-six, he was demoted to Linjiang Prefecture, but he never wavered in his faith in adverse or favorable circumstances. He exhorted and transformed people wherever he went, composing verses on the spot, which were called 'Collection of Western Travels'. In the second year of the Qiandao era, Emperor Gaozong of Shousheng summoned him to the Deshou Palace to expound the Pure Land Dharma, and specially bestowed upon him the title 'Exhorting Cultivation of Pure Karma, Lotus School Guide, Abbot Cizhao (慈照宗主)'.
就錢塘西湖昭慶寺。祝聖謝恩佛事畢回平江。嘗發誓言。愿大地人普覺妙道。每似四字為定名之宗。示導教人。專念彌陀同生凈土。從此宗風大振。師集彌陀節要。法華百心。證道歌。風月集行於世。三月二十三日。于鐸城倪普建宅。告諸徒曰。吾化緣已畢時當行矣。言訖合掌辭眾奄然示寂。二十七日荼毗舍利無數。塔于松江力及市五港吾覺昌宅。敕謚最勝之塔。
宋朝無為子楊提刑
公諱杰。字次公。無為郡人。道號無為子。雄才俊邁年少登科。官至尚書主客郎提點兩浙刑獄事。而又尊崇佛法。明悟禪宗江西臨濟下棒喝之輩猶謂常流。復闡揚彌陀教觀接誘方來括其所談。乃謂眾生根有利鈍。其近而易知簡而易行者。唯西方凈土也。但能一心觀念總攝散心。仗彌陀願力直超安養。更無他趣決取成功矣。龍樹所謂易行之道依他力故也。公作天臺十疑論序。王古直指凈土決疑集序。法寶僧監。彌陀寶閣記。安樂國三十贊。備陳西方要律。誠為萬世往生龜鑑矣。公有輔道集專記佛乘。東坡作序。其略曰。無為子宿稟靈機遍參知識。凡所謂具爍羅眼者。次公目擊而道存焉。公晚年作監司郡守。乃畫丈六彌陀尊像。隨行觀念至壽終時。感佛來迎端坐而化。辭世頌曰。生亦無可戀死亦無可舍。太虛空中之乎者也。將錯
【現代漢語翻譯】 現代漢語譯本：在錢塘西湖昭慶寺，祝聖謝恩佛事完畢后返回平江。他曾發誓愿，希望大地之人普遍覺悟妙道，常常以『四字』作為定名的宗旨，引導教人，專心念誦彌陀（Amitabha，阿彌陀佛）一同往生凈土。從此，這種宗風大大振興。他收集了《彌陀節要》、《法華百心》、《證道歌》、《風月集》等流傳於世。三月二十三日，在鐸城倪普建的住宅，告訴眾弟子說：『我的化緣已經完畢，是時候走了。』說完，合掌向眾人告別，安詳地圓寂了。二十七日火化，得到無數舍利。塔建在松江力及市五港吾覺昌宅。皇帝敕封為最勝之塔。
宋朝無為子楊提刑
楊提刑，名杰，字次公，無為郡人，道號無為子。他才華橫溢，年少就考中進士，官至尚書主客郎、提點兩浙刑獄事。而且又尊崇佛法，明悟禪宗，認為江西臨濟宗下使用棒喝手段的人，還只是平常之流。他進一步闡揚彌陀教觀，接引後來的人，概括他所談的內容，認為眾生的根器有利有鈍，其中最容易理解、最簡單易行的方法，就是西方凈土法門。只要能夠一心觀念，總攝散亂的心，憑藉彌陀的願力，就能直接超越到安養凈土，沒有其他的途徑可以決定成功。正如龍樹（Nagarjuna）所說的易行道，就是依靠他力。他撰寫了《天臺十疑論序》、《王古直指凈土決疑集序》、《法寶僧監》、《彌陀寶閣記》、《安樂國三十贊》，詳細陳述了西方凈土的重要法則，實在是萬世往生的借鑑。他有《輔道集》專門記載佛乘，蘇東坡（Su Dongpo）為之作序，大意是：無為子天生具有靈敏的機智，廣泛參訪善知識，凡是那些所謂具有爍羅眼的人，次公都能親眼見到並領會其中的道理。楊杰晚年擔任監司郡守，於是畫了一丈六尺高的彌陀佛像，隨身攜帶並觀想念佛，直到臨終時，感應到佛來迎接，端坐而化。辭世頌說：『生也沒有什麼可留戀的，死也沒有什麼可捨棄的，太虛空中，之乎者也，將錯就錯。』
【English Translation】 English version: At Zhaoqing Temple in West Lake, Qiantang, after completing the Buddhist service of celebrating the sage and expressing gratitude, he returned to Pingjiang. He once made a vow, hoping that the people of the earth would universally awaken to the wonderful path, and often used 'four characters' as the principle for naming, guiding people to single-mindedly recite Amitabha (Amitabha, Infinite Light Buddha) together to be reborn in the Pure Land. From then on, this sect's style greatly flourished. He collected 'Essential Excerpts of Amitabha,' 'Hundred Hearts of the Lotus Sutra,' 'Song of Enlightenment,' and 'Collection of Wind and Moon,' which circulated in the world. On the twenty-third day of March, at Ni Pujian's residence in Duocheng, he told his disciples, 'My karmic affinity is complete, it is time for me to depart.' After saying this, he put his palms together, bid farewell to the assembly, and peacefully passed away. On the twenty-seventh day, he was cremated, and countless relics were obtained. The pagoda was built at Wu Juechang's residence in Ligang City, Songjiang. The emperor decreed it to be the Pagoda of Supreme Victory.
Yang Ti Xing, Wu Wei Zi of the Song Dynasty
Yang Ti Xing, named Jie, styled Cigong, was a native of Wuwei Prefecture, with the Daoist name Wuweizi. He was exceptionally talented and passed the imperial examination at a young age, rising to the position of Director of the Ministry of Personnel and Judicial Intendant of Liangzhe. Moreover, he revered Buddhism and clearly understood Zen, considering those who used shouts and blows in the Linji (Linji school of Chan Buddhism) sect of Jiangxi to be ordinary. He further expounded the teachings and views of Amitabha, guiding those who came later, summarizing what he talked about, believing that sentient beings have different capacities, and the easiest and simplest method is the Western Pure Land. As long as one can single-mindedly contemplate, gather the scattered mind, and rely on the power of Amitabha's vows, one can directly transcend to the Land of Bliss, and there is no other path to ensure success. As Nagarjuna (Nagarjuna) said, the easy path is due to reliance on other power. He wrote the 'Preface to the Ten Doubts on Tiantai,' 'Preface to Wang Gu's Straightforward Resolution of Doubts about the Pure Land,' 'Monk Supervisor of the Dharma Treasure,' 'Record of the Amitabha Treasure Pavilion,' and 'Thirty Praises of the Land of Bliss,' detailing the important principles of the Western Pure Land, which is truly a guide for rebirth for all ages. He had the 'Collection of Assisting the Path,' which specifically recorded the Buddha Vehicle, and Su Dongpo (Su Dongpo) wrote a preface for it, the gist of which is: Wuweizi was born with keen intelligence and widely visited knowledgeable teachers. All those so-called people with shining eyes, Cigong could see with his own eyes and understand the principles within. In his later years, Yang Jie served as a supervisor and prefect, so he painted a sixteen-foot-tall image of Amitabha Buddha, carried it with him, and contemplated and recited the Buddha's name until the end of his life, feeling the Buddha coming to greet him, and passed away peacefully in a seated position. His farewell verse said: 'There is nothing to be attached to in life, and nothing to be abandoned in death. In the empty space, the particles of language are all wrong.'
就錯西方極樂。宣和中有荊王夫人神遊凈土。見公坐蓮華上則往生必矣。然則本朝士大夫洪贊凈方入正定聚者。唯公洎王敏仲侍郎二人而已。豈非天欲久其道。世必生其人者歟。
龍舒居士王虛中
國學進士王日休。字虛中君。自行之智化他之悲。已見張于湖序文茲不再述。公龍舒人。有凈土文。因以為號。其文盛行天下。修凈業者莫不覽之。乾道中廬陵李彥弼。染時疾垂革棺槨已備。忽夢一人神清貌古。以手按摩肢體。弼驚問。答曰予龍舒居士也。弼因以疾告。公曰。汝起食白粥即差矣。又曰。汝還記闞仲雅教汝捷徑不。弼曰。每日唸佛不輟。弼覺因索白弼食之病果愈。后見公畫像儼如夢睹。弼敬重公稱生死骨肉。遂遣子侄遠從其學。一日忽回曰。居士于某夜講書罷如常禮念。至三鼓忽厲聲稱阿彌陀佛數聲。唱言佛來接我。屹然立化。邦人此夜有夢二青衣引公西行者。又三日前遍別道友勉修凈業。有不復相見之語。噫自非了唯心本性之道。達生死變化之數。不臻於是。或疑李之夢因想以成。弼曰其指白粥愈病。又安可欺哉。時丞相益國公周必大。睹君奇蹟製爲之贊曰。皇皇然而無求。惕惕然而無憂。閔頹風之將墜。攬眾善以同流。導之以仁義之源。誘之以寂滅之樂。世知有作而莫識其無為。故中道奄然
【現代漢語翻譯】 現代漢語譯本： 執著于西方極樂世界。宣和年間，荊王夫人神遊凈土，見到王虛中居士坐在蓮花之上，那麼往生西方極樂世界是必然的了。如此說來，本朝士大夫中，大力弘揚凈土法門，進入正定聚（必定證悟的群體）的，只有王虛中居士和王敏仲侍郎二人而已。這難道不是上天想要長久地延續他的道統，世間必定會產生這樣的人嗎？
龍舒居士王虛中
國學進士王日休，字虛中。他既有自行（自己修行）的智慧，又有化他（教化他人）的悲心，這些已經在張于湖的序文中詳細敘述，這裡不再重複。王虛中是龍舒人，著有《凈土文》，因此用「龍舒」作為自己的別號。他的《凈土文》盛行天下，修習凈土法門的人沒有不閱讀的。乾道年間，廬陵人李彥弼，得了重病，生命垂危，棺材都已經準備好了。忽然夢見一個人，神態清朗，容貌古樸，用手按摩他的肢體。李彥弼驚醒后詢問，那人回答說：『我是龍舒居士。』李彥弼於是把自己的病情告訴了他。龍舒居士說：『你起來喝些白粥，病就會好了。』又說：『你還記得闞仲雅教你的捷徑嗎？』李彥弼說：『我每天唸佛從不間斷。』李彥弼醒來后，就找來白粥喝下，病果然痊癒了。後來見到龍舒居士的畫像，和夢中見到的一模一樣。李彥弼敬重王虛中，稱他為生死骨肉（如同生死相關的親人），於是派遣自己的子侄，遠遠地去跟隨他學習。有一天，他的子侄忽然回來稟告說：『居士在某天晚上講書完畢后，像往常一樣禮佛唸佛，到三更時分，忽然大聲唸誦阿彌陀佛（Amitābha）數聲，唱言「佛來接我」，然後安然站立而逝。』當地人在這天晚上，有人夢見兩個青衣童子引導王虛中向西而去。而且王虛中在三天前，就遍別道友，勉勵他們修習凈土法門，有不再相見之語。唉！如果不是通達唯心本性之道，明瞭生死變化的規律，是不能達到這樣的境界的。或許有人懷疑李彥弼的夢是因思念而產生的。李彥弼說：『他指點我喝白粥治好病，這又怎麼能欺騙人呢？』當時丞相益國公周必大，看到王虛中的奇特事蹟，為他作贊說：『心懷坦蕩而無所求，心懷警惕而無所憂。 憐憫世風的衰頹將要墜落，聚集各種善行來共同努力。 用仁義的源泉來引導人們，用寂滅的快樂來誘導人們。 世人只知道有作為，卻不認識他的無為， 所以中道之理就這樣消失了。』
【English Translation】 English version: He was attached to the Western Pure Land of Ultimate Bliss. During the Xuanhe period, the wife of the Prince of Jing traveled in spirit to the Pure Land and saw Wang Xuzhong (Dragon Shu resident) sitting on a lotus flower, then his rebirth in the Western Pure Land was certain. In that case, among the scholar-officials of this dynasty who vigorously promoted the Pure Land Dharma and entered the Samādhi Group (those certain to attain enlightenment), there were only Wang Xuzhong and Vice Minister Wang Minzhong. Is this not because Heaven wants to prolong his doctrine, and the world will surely produce such a person?
Layman Wang Xuzhong of Longshu
Wang Rixiu, a Jinshi (successful candidate in the highest imperial examinations) of the Imperial Academy, styled Xuzhong. He possessed both the wisdom of self-cultivation and the compassion to transform others, which has already been described in detail in Zhang Yuhu's preface, so I will not repeat it here. Wang Xuzhong was a native of Longshu and authored the 'Pure Land Essay,' hence he used 'Longshu' as his sobriquet. His 'Pure Land Essay' was very popular throughout the world, and no one who practiced the Pure Land Dharma did not read it. During the Qiandao period, Li Yanbi of Luling contracted a serious illness, his life was in danger, and his coffin had already been prepared. Suddenly, he dreamed of a person with a clear spirit and ancient appearance, massaging his limbs with his hands. Li Yanbi woke up in surprise and asked, and the person replied, 'I am Layman Longshu.' Li Yanbi then told him about his illness. Layman Longshu said, 'Get up and drink some white porridge, and you will get better.' He also said, 'Do you still remember the shortcut that Kan Zhongya taught you?' Li Yanbi said, 'I recite the Buddha's name every day without interruption.' After Li Yanbi woke up, he found some white porridge and drank it, and his illness was indeed cured. Later, when he saw the portrait of Layman Longshu, it was exactly the same as what he had seen in his dream. Li Yanbi respected Wang Xuzhong and called him a 'flesh-and-blood relative in life and death,' so he sent his sons and nephews to follow him to study from afar. One day, his sons and nephews suddenly returned and reported, 'The Layman finished lecturing on the scriptures one night, and after the usual Buddha worship and recitation, at the third watch of the night, he suddenly loudly recited Amitābha (阿彌陀佛) several times, chanting 'The Buddha is coming to receive me,' and then passed away peacefully while standing. That night, some people in the area dreamed of two green-clad boys guiding Wang Xuzhong westward. Moreover, three days before, Wang Xuzhong had bid farewell to his fellow practitioners, encouraging them to practice the Pure Land Dharma, with words implying that they would not meet again. Alas! If one does not understand the doctrine of the mind-only nature and comprehend the laws of the changes of life and death, one cannot reach such a state. Perhaps some may suspect that Li Yanbi's dream was caused by his thoughts. Li Yanbi said, 'He instructed me to drink white porridge to cure my illness, how could this be a deception?' At that time, Prime Minister Duke Yiguo Zhou Bida, seeing Wang Xuzhong's extraordinary deeds, wrote a eulogy for him, saying: 'With a broad mind and nothing to seek, with vigilance and nothing to worry about. Pitying the decline of the world that is about to fall, gathering all kinds of good deeds to work together. Guiding people with the source of benevolence and righteousness, enticing people with the joy of Nirvana. The world only knows his actions, but does not recognize his non-action, so the Middle Way has thus disappeared.'
而示人以真覺。李君謹愿無以報德。遂刊公像並事蹟以傳遠。自是廬陵家家供事之。
儀真王侍郎
王侍郎諱古。字敏仲。東都人也。曾任尚書禮部侍郎。因作發運使。遂居儀真。稟性至仁寬慈愛物。大弘佛教開闡化原。曩遇京師乃尊宿叢林之淵藪。嘗與之論道。及游江西黃龍翠巖。與晦堂楊岐輩同爲禪侶深契宗旨。又悟彌陀凈土法門之勝。博考諸經深究往生貫穿經文發明佛意。乃作直指凈土決疑集三卷。楊次公提刑作敘載之本傳。侍郎纂集大彌陀經四十八愿。十六觀經九品往生。馬鳴菩薩大乘起信論。忠國師對肅宗隨意往生唸佛三昧寶王論。及諸經論。備陳往生凈土要門該羅具錄。如稱念南無三十六萬億一十一萬九千五百同名同號阿彌陀佛。亦于藏經中。節出至於諸菩薩論。凈土法門之要皆悉編集。侍郎平日修行觀念之心未嘗間歇。數珠持念常不去手。行住坐臥悉以西方凈觀為佛事。有僧神遊凈土。見侍郎與葛繁大夫。同在凈土而作佛事。乃往生安養之證驗也。弘通凈土開示要津。助阿彌陀普化一切。自廬山十八賢之後繼此道。以助佛揚化者。獨次公敏仲著名于當時流傳數百世之下。弘通彌陀大教。廣度攝化之盛無有窮盡。則晉代朝士之高致。唯二公獨得之。乃能光顯前賢。克繼其遺風也。
已
【現代漢語翻譯】 現代漢語譯本：於是向人們展示真正的覺悟。李君深感無法報答恩德，於是刊印了慧寂禪師的畫像和事蹟，以流傳後世。從此，廬陵的家家戶戶都供奉他。
儀真王侍郎
王侍郎，名古（名），字敏仲（字），是東都人。曾任尚書禮部侍郎。因為擔任發運使，於是居住在儀真。他天性仁慈寬厚，愛護萬物，大力弘揚佛教，開導闡明教化的根源。過去在京城結識了許多德高望重的僧人，他們是佛寺叢林中的淵藪。王侍郎曾與他們論道。後來遊歷江西的黃龍山和翠巖寺，與晦堂（禪師名）、楊岐（禪師名）等禪師成為禪友，彼此心意相通，深刻領悟禪宗的宗旨。他又領悟到彌陀凈土法門的殊勝，廣泛考證各種經典，深入研究往生凈土的道理，貫穿經文，闡明佛的意旨。於是撰寫了《直指凈土決疑集》三卷。楊次公（人名），擔任提刑，為該書作序，並記載在王侍郎的本傳中。王侍郎纂集了《大彌陀經》四十八愿、《十六觀經》九品往生、《馬鳴菩薩大乘起信論》、《忠國師對肅宗隨意往生唸佛三昧寶王論》以及其他經典論著，詳細陳述了往生凈土的重要法門，全面收錄。例如稱念『南無三十六萬億一十一萬九千五百同名同號阿彌陀佛』，也從藏經中節選出來，至於各位菩薩的論述，凈土法門的要義都全部編輯在一起。王侍郎平日修行觀想，從未間斷，念珠持念從不離手。行住坐臥都以西方凈土的觀想作為佛事。有僧人神遊凈土，看見王侍郎與葛繁（人名）大夫一同在凈土中作佛事。這是往生安養的證驗。他弘揚凈土法門，開示重要的途徑，幫助阿彌陀佛普度一切眾生。自從廬山十八賢之後，繼承這條道路，以幫助佛陀弘揚教化的人，只有楊次公和王敏仲在當時著名，流傳數百年之後。他們弘揚彌陀大教，廣度攝化的盛況沒有窮盡。晉代的朝士有如此高尚的志向，只有這兩位才能做到。他們能夠光大前賢，繼承他們的遺風。
完畢
【English Translation】 English version: Thereupon, he showed people true enlightenment. Li Jun felt deeply that he could not repay the kindness, so he published Zen Master Huiji's portrait and deeds to pass them on to future generations. From then on, every household in Luling enshrined him.
Wang, Vice Minister of Yizhen
Vice Minister Wang, named Gu (name), styled Minzhong (style name), was a native of Dongdu. He once served as Vice Minister of the Ministry of Rites. Because he served as the Transportation Commissioner, he resided in Yizhen. He was by nature benevolent, kind, compassionate, and loving of all things. He greatly promoted Buddhism and elucidated the origins of teachings. In the past, he met many virtuous monks in the capital, who were the source of monasteries and forests. Vice Minister Wang once discussed the Dao with them. Later, he traveled to Huanglong Mountain and Cuiyan Temple in Jiangxi, and became a fellow Zen practitioner with Zen Master Huitang, Zen Master Yangqi, and others, with whom he shared a deep understanding of the Zen school's tenets. He also realized the excellence of the Pure Land Dharma door of Amitabha, extensively examined various scriptures, deeply studied the principles of rebirth in the Pure Land, penetrated the scriptures, and elucidated the Buddha's intentions. Therefore, he wrote the three-volume 'Direct Pointing to the Pure Land: Resolving Doubts.' Yang Cigong (person's name), who served as a judge, wrote a preface for the book and recorded it in Vice Minister Wang's biography. Vice Minister Wang compiled the forty-eight vows of the 'Greater Amitabha Sutra,' the nine levels of rebirth in the 'Sixteen Contemplations Sutra,' 'Asvaghosa's Awakening of Faith in the Mahayana,' 'National Teacher Zhong's Discourse to Emperor Suzong on the Spontaneous Rebirth Through Mindfulness of Buddha Samadhi, the Treasure King Treatise,' and other scriptures and treatises, detailing the important Dharma doors for rebirth in the Pure Land, comprehensively recording everything. For example, reciting 'Namo Amitabha Buddha of thirty-six trillion, one hundred and eleven thousand, nine hundred and fifty identical names and titles,' was also excerpted from the Tripitaka. As for the discourses of the various Bodhisattvas, the essentials of the Pure Land Dharma door were all compiled together. Vice Minister Wang's daily practice of contemplation never ceased, and he never let go of his rosary. Whether walking, standing, sitting, or lying down, he regarded contemplation of the Western Pure Land as his Buddhist practice. A monk once traveled to the Pure Land in spirit and saw Vice Minister Wang and Grand Master Ge Fan (person's name) performing Buddhist practices together in the Pure Land. This was proof of their rebirth in the Land of Bliss. He promoted the Pure Land Dharma door, revealed important paths, and helped Amitabha Buddha universally deliver all sentient beings. Since the Eighteen Sages of Lushan, only Yang Cigong and Wang Minzhong, who were famous at the time and have been passed down for hundreds of years, have continued this path to help the Buddha promote teachings. Their promotion of the Great Amitabha teachings and the flourishing of their deliverance and transformation are endless. Only these two were able to achieve such noble aspirations as the court officials of the Jin Dynasty. They were able to glorify their predecessors and carry on their legacy.
Finished
上諸祖得道宗師。並系大藏高僧傳往生傳寶珠集中錄出。如慈照宗主道化盛行於世。王臣僧俗悉皆崇向唸佛得道者甚眾。及觀諸傳錄中都不備載無文可考。今搜訪慈照宗主事蹟已入集。其餘應有一切在家出家唸佛得道名行之士。專侯高賢用心尋究實錄。廣為發揚即當補入刊行。庶免埋沒前修之德。仰亦法門之光幸也。
廬山蓮宗寶鑑唸佛正派卷第四(終) 大正藏第 47 冊 No. 1973 廬山蓮宗寶鑑
廬山蓮宗寶鑑唸佛正信卷第五(六章)
唸佛正信說
夫唯心樂國普遍十方。自性彌陀圓融一智。妙應於色聲之境。流光於心目之間。就中反妄歸真。直下背塵合覺。昔我法藏發弘誓。啟極樂之玄途。故佛世尊指西方示韋提之妙域。是乃廣長舌覆而同贊。諸餘經盡而獨留。蓋以利生之喜舍心增。應化之慈悲量大。教分九品乃別開方便之門。觀明一心。實徑直還源之路。聖凡際會如久客歸於家鄉。感應道交似稚子投于慈母。昧斯至理觸類皆迷。信此圓談事無不達。況復慈光愿攝佛力難思。順水乘船不勞自力。推門落臼豈有他哉。有愿必迎無機不被。舟石可濟獄火頓消。菩薩聲聞生彼者無量無數。前賢后聖得道者可撿可尋。䴍鵡頻伽尚有法音演唱。蜎飛蠕動悉蒙教化恩慈。聖境非虛佛
【現代漢語翻譯】 現代漢語譯本：以上所列的諸位祖師都是得道的宗師，他們的事蹟都記錄在《大藏經》、《高僧傳》、《往生傳》、《寶珠集》等書中。例如，慈照宗主（Cizhao Zongzhu）的道化非常盛行於世，王公大臣、僧侶和百姓都崇尚唸佛，因此得道的人非常多。但是，檢視各種傳記的記錄，都沒有詳細記載慈照宗主的事蹟，沒有文獻可以考證。現在，我們搜尋到了慈照宗主的事蹟，已經收入書中。其餘的，應該還有一切在家和出家的唸佛得道、名聲和行為都值得稱讚的人士，希望有識之士用心尋找真實的記錄，廣泛地加以發揚，就應當補充到書中刊行，這樣才不會埋沒前人的功德，也能仰仗佛法的光輝，這是非常幸運的。
《廬山蓮宗寶鑑唸佛正派》卷第四（終） 《大正藏》第47冊 No. 1973 《廬山蓮宗寶鑑》
《廬山蓮宗寶鑑唸佛正信》卷第五（六章）
唸佛正信說
只有唯心凈土才普遍存在於十方世界，只有自性彌陀（Amitabha，阿彌陀佛）才能圓融一切智慧。它在色聲的境界中巧妙地顯現，在我們的心和眼睛之間流淌著光芒。因此，我們要反妄歸真，直接背離塵世，與覺悟相合。過去，法藏比丘（Dharmakara Bhikshu）發下了宏大的誓願，開啟了極樂世界的玄妙途徑。所以，佛世尊（Buddha，佛陀）指引西方，向韋提希夫人（Vaidehi）展示了極樂世界的妙境。這是因為佛以廣長舌相遍覆一切，共同讚歎唸佛法門，所有的經典都已結束，唯獨凈土經典被單獨留下。這是因為佛陀利益眾生的喜舍之心不斷增長，應化世間的慈悲心量非常廣大。佛陀將往生凈土的品位分為九品，是爲了分別開設方便之門，觀照明白一心，才是真正直接回歸本源的道路。聖人和凡人相會，就像久居他鄉的遊子回到了家鄉。感應道交，就像年幼的孩子投向慈母的懷抱。如果昧於這種至深的道理，那麼接觸任何事物都會感到迷惑。如果相信這種圓滿的說法，那麼做任何事情都能通達。更何況阿彌陀佛的慈光願力攝受，佛力不可思議，就像順水行船一樣，不需耗費自己的力量。又像推門和舂米一樣容易，哪裡還有其他的困難呢？只要有願力，佛就一定會迎接，沒有根機的人也會被救度。即使是舟船和石頭，也能幫助人們渡過苦海，地獄的火焰也會立刻熄滅。往生到極樂世界的菩薩和聲聞，數量多得無法計算。前代的賢人和後代的聖人，得道的人都可以找到。即使是䴍鵡和頻伽鳥（Kalavinka），尚且還能演唱佛法之音，就連蜎飛蠕動的微小生物，都能蒙受佛陀教化的恩慈。極樂世界的聖境不是虛假的，佛陀
【English Translation】 English version: The above-mentioned patriarchs were all enlightened masters, and their deeds are recorded in the Tripitaka, Biographies of Eminent Monks, Records of Rebirth, and Collections of Precious Pearls. For example, the teachings of Master Cizhao (Cizhao Zongzhu) were very popular in the world, and kings, ministers, monks, and laypeople all admired Buddha-recitation, so there were many who attained enlightenment. However, after reviewing various biographies, there is no detailed record of Master Cizhao's deeds, and there are no documents to verify. Now, we have searched for Master Cizhao's deeds and included them in the book. As for the rest, there should be other lay and monastic individuals who have attained enlightenment through Buddha-recitation and whose names and deeds are worthy of praise. It is hoped that virtuous individuals will carefully search for authentic records and widely promote them, so that they can be added to the book for publication. This will avoid burying the merits of the predecessors and also rely on the glory of the Dharma, which is very fortunate.
Lushan Lian Zong Bao Jian - Pure Land School - Proper Lineage, Volume 4 (End) T47, No. 1973 Lushan Lian Zong Bao Jian
Lushan Lian Zong Bao Jian - Pure Land School - Proper Faith, Volume 5 (6 Chapters)
On Proper Faith in Buddha-Recitation
Only the Mind-Only Pure Land is universally present in the ten directions, and only the Self-Nature Amitabha (Amitabha) can perfectly integrate all wisdom. It subtly manifests in the realm of form and sound, and its light flows between our hearts and eyes. Therefore, we must turn away from delusion and return to truth, directly turn away from the dust and unite with enlightenment. In the past, the Bhikshu Dharmakara (Dharmakara Bhikshu) made great vows and opened the mysterious path to the Land of Ultimate Bliss. Therefore, the World Honored One (Buddha) pointed to the West and showed the wonderful realm of the Land of Ultimate Bliss to Vaidehi (Vaidehi). This is because the Buddha covers everything with his broad and long tongue, and together praises the Dharma of Buddha-recitation. All the sutras have ended, but only the Pure Land sutras are left alone. This is because the Buddha's joy and willingness to benefit sentient beings are constantly increasing, and his compassion for transforming the world is very vast. The Buddha divides the grades of rebirth into nine levels in order to separately open the doors of skillful means. Contemplating and understanding the One Mind is the true path to directly return to the source. The meeting of saints and mortals is like a traveler returning home after a long absence. The interaction of feeling and response is like a young child throwing himself into the arms of a loving mother. If one is ignorant of this profound principle, then one will be confused by everything one encounters. If one believes in this perfect teaching, then one will be able to understand everything. Moreover, Amitabha's compassionate light and vows are received, and the Buddha's power is inconceivable, just like sailing downstream, without having to expend one's own strength. It is as easy as pushing a door or husking rice, so what other difficulties are there? As long as there is a vow, the Buddha will surely welcome you, and even those without the capacity will be saved. Even boats and stones can help people cross the sea of suffering, and the flames of hell will immediately be extinguished. The number of Bodhisattvas and Arhats who are reborn in the Land of Ultimate Bliss is countless. The sages of the past and the saints of the future, those who have attained enlightenment can be found. Even the Kalavinka birds (Kalavinka) can still sing the Dharma, and even the smallest creatures that crawl and wriggle can receive the grace of the Buddha's teachings. The sacred realm of the Land of Ultimate Bliss is not false, the Buddha
言不妄。何乃愛河浪底沉溺而不憂。火宅焰中焚燒而不懼。密織癡網。淺智之刃莫能揮。深種疑根。泛信之力焉能拔。遂即甘心伏意幸禍樂災卻誹清凈之邦。貪戀煩惱之世。焦蛾爛繭自處餘殃。籠鳥鼎魚翻稱快樂。皆由善力微而業力勝。信根少而罪根多。是以三界茫茫四生擾擾。盡貪生而兀兀孰解知歸。悉逐業以悠悠。不求出要。過去生死卻石難窮。未來輪迴芥城何盡。匪夙生之有幸豈得遇於斯因。擊鼓開囹圄之門宜應速出。逢舟濟沉淪之難詎可遲疑。敬順金文善隨佛學。不聞不解者可痛可傷焉。矧茲五濁惡世四面火焚。惟佛一人力能救援既聞妙法宜植凈緣。一念信誠萬德因種。思齊先哲希悟真常。普皆如說奉行盡心頂禮信受。
斷疑生信
經云。得為人難。六根完具難。生中國難。值佛道難。興信心難。蓋嘗論信之難興者。緣有其疑也。不斷其疑何由生信。故金剛經云。正信希有。法華經云。以信得入。王龍舒云。佛為人醫王能救一切病。不能救命盡者佛能度一切人。不能度不信者。蓋信者一念之真誠也。若人心念要去身則隨去。心念欲住身則隨住。是知此身隨心念動。有念欲去而身被牽繫者。色身壞時惟一念而已。一念到處則無處不到。所以一念信心念佛。求生凈土則必到凈土。況吾佛世尊諸大菩薩
。又有本誓願力接引往生乎。或問之曰。今有一生持戒唸佛。臨終不得生凈土者何也。答曰。此蓋信力不深。行愿之有虧也。兼不曾發菩提之大心。又不曾斷十惡之邪行。雖曰修行未嘗言行相應。雖曰唸佛未嘗凈念相繼。既無真實之功。焉得凈土之報也。凈名經云。隨其心凈則佛土凈。六祖壇經云。心中若無不善西方去此不遙。若懷不善之心念佛求生難到。不斷十惡之心何佛而來迎。請大師故。見世人不務凈心只是口唸佛名。于其心外求佛妄想執著。而不自凈其心。心造諸惡是謂自喪其佛。又何更別求佛哉。所以道迷即眾生悟即佛也。圓通法門云。憶佛唸佛現前當來必定見佛。蓋憶念者是心念也。信心清凈。信行愿俱備也。楞嚴云。一根既返源六根成解脫。十惡化為十善。六識化六神通。所以正信心中憶念佛名。凈念相繼自性彌陀現前。此感彼應臨命終時。安得不見佛而生凈土乎。凡修凈業者。當信佛之言。而行佛之行。心口既不相違。因果決然不昧耳。若也聞而不信信而不行。由畫餅之不充飢也。心既無信則生疑謗。既興疑謗則自昧其心。自昧其心則凈土遠之遠矣。故香山周居士。述慈照蓮宗懺序云。導師者化物有方誨人存理。以深信為能入破諸闡提。專唸佛為行門令心不亂。加菩提願心為根本度脫眾生。備此三者
【現代漢語翻譯】 現代漢語譯本：還有憑藉根本的誓願之力接引往生的嗎？有人問：『現在有一個人一生持戒唸佛，臨終卻不能往生凈土，這是為什麼呢？』回答說：『這大概是信力不深，行愿有所虧欠的緣故。而且不曾發起菩提的大心（Bodhicitta，覺悟之心），又不曾斷除十惡的邪行。雖然說是修行，卻未曾做到言行一致；雖然說是念佛，卻未曾做到凈念相繼。既然沒有真實的功德，又怎麼能得到凈土的果報呢？』《凈名經》（Vimalakirti Sutra）說：『隨著你的心清凈，那麼佛土也就清凈。』《六祖壇經》（Platform Sutra of the Sixth Patriarch）說：『心中如果沒有不善，往生西方就不遙遠。』如果懷著不善的心念佛求生，就難以到達。不斷除十惡之心，哪有佛來迎接？請大師明鑑，現在世人不致力于清凈內心，只是口頭唸佛名號，在心外求佛，妄想執著，而不自己清凈內心。內心造作諸惡，這就是自己喪失了自己的佛性，又何必再另外求佛呢？所以說，迷惑就是眾生，覺悟就是佛啊。《圓通法門》（Yuantong Dharma Gate）說：『憶佛唸佛，現前當來必定見佛。』大概憶念就是心念。信心清凈，信、行、愿都具備了。《楞嚴經》（Surangama Sutra）說：『一根既然返源，六根都成解脫。』十惡轉化為十善，六識轉化為六神通。所以正信心中憶念佛名，凈念相繼，自性彌陀（Amitabha，阿彌陀佛）現前。這是感應道交，臨命終時，怎麼會不見佛而往生凈土呢？凡是修習凈業的人，應當相信佛的話，而行佛的行為，心口既然不相違背，因果必然不會有差錯。如果聽了而不相信，相信了而不實行，就像畫餅不能充飢一樣。心中既然沒有信心，就會產生懷疑和誹謗。既然產生懷疑和誹謗，就會矇蔽自己的心。自己矇蔽了自己的心，那麼凈土就離得越來越遠了。』所以香山周居士，在《慈照蓮宗懺序》中說：『導師教化眾生有方法，教誨人們存在道理，以深信為能入之門，破除各種闡提（icchantika，斷善根者），專唸佛為修行的方法，使心不散亂，加上菩提願心為根本，度脫眾生，具備這三者， 。
【English Translation】 English version: Furthermore, is there the power of the fundamental vows to receive and guide beings to be reborn in the Pure Land? Someone asked: 'Now, there is a person who upholds precepts and recites the Buddha's name throughout their life, but at the time of death, they are unable to be reborn in the Pure Land. Why is this?' The answer is: 'This is probably because their faith is not deep, and their practice and vows are deficient. Moreover, they have not generated the great Bodhicitta (覺悟之心, the mind of enlightenment), nor have they severed the evil deeds of the ten non-virtues. Although they say they are cultivating, their words and actions have never been consistent. Although they say they are reciting the Buddha's name, their pure thoughts have never been continuous. Since they have no real merit, how can they obtain the reward of the Pure Land?' The Vimalakirti Sutra (凈名經) says: 'As your mind becomes pure, so too does the Buddha-land become pure.' The Platform Sutra of the Sixth Patriarch (六祖壇經) says: 'If there is no unwholesomeness in the mind, going to the West is not far away.' If one cherishes an unwholesome mind while reciting the Buddha's name seeking rebirth, it is difficult to reach. If one does not sever the mind of the ten non-virtues, which Buddha will come to greet them? Please, great master, observe that people in the world do not strive to purify their minds, but merely recite the Buddha's name with their mouths, seeking the Buddha outside their minds, engaging in delusional thoughts and attachments, and not purifying their own minds. When the mind creates all kinds of evil, this is called losing one's own Buddha-nature. Why seek another Buddha elsewhere? Therefore, it is said that delusion is sentient beings, and enlightenment is the Buddha. The Yuantong Dharma Gate (圓通法門) says: 'Remembering the Buddha and reciting the Buddha, one will certainly see the Buddha in the present and in the future.' Generally, remembering is mental recollection. Faith is pure, and faith, practice, and vows are all complete. The Surangama Sutra (楞嚴經) says: 'Once one root returns to the source, all six roots become liberated.' The ten non-virtues are transformed into the ten virtues, and the six consciousnesses are transformed into the six supernormal powers. Therefore, with right faith in the mind, remembering the Buddha's name, and with pure thoughts following one another, the Amitabha (阿彌陀佛) of one's own nature appears. This is the interaction of feeling and response. At the time of death, how could one not see the Buddha and be reborn in the Pure Land? All those who cultivate Pure Land practices should believe the Buddha's words and act according to the Buddha's actions. Since the mind and mouth do not contradict each other, the cause and effect will certainly not be mistaken. If one hears but does not believe, or believes but does not practice, it is like a painted cake that cannot satisfy hunger. Since there is no faith in the mind, doubt and slander will arise. Since doubt and slander arise, one will obscure one's own mind. If one obscures one's own mind, then the Pure Land will be farther and farther away.' Therefore, Layman Zhou of Xiangshan said in the preface to the 'Repentance Ritual of the Compassionate Illumination Lotus School': 'The guide has methods for transforming beings and teaches people to preserve reason, using deep faith as the means to enter and destroy all icchantikas (闡提, those who have severed their roots of goodness), focusing on reciting the Buddha's name as the method of practice to prevent the mind from being scattered, adding the Bodhicitta vow as the foundation to liberate sentient beings, possessing these three, .
乃極樂佛土上上品之可登。毗盧果海流流而易到也。又云。此事人人本具個個圓成。無信行愿三字因茲淪墜。嗚呼凡為人者。不在福德不在尊貴。不在聰明不在相貌。但具信行愿者。乃生凈土之資糧也。四料楝云。從是西方過十萬億佛土有世界名曰極樂。是約遠也。若一念信心念佛即到西方。是約近也。故云亦近而亦遠在人之信愿。信不隔絲毫疑而生死轉。又云。從是西方過迢迢十萬程。資糧若具足何愁去不成是也。所以道信為萬善之首。信為百行之宗。華嚴以十信為成佛之始。法華以正信為入道之門。五根以信根為先。五力以信力為最。是故三世諸佛諸大菩薩歷代祖師。修諸功行具大願力入佛境界成就菩提。未有不從這個信字而入也。鸞法師遇留支觀經。即焚仙經。而修凈業豈不是這信字也。白侍郎行也彌陀。坐也彌陀。不出這信字也。蘇學士佩帶彌陀畫像。行坐隨身。言是西方公據者。蓋亦不出這信字也。張善和一生殺牛。臨終自見地獄相現。遇僧教令念阿彌陀佛。念未十聲見佛接引往生凈土。即脫地獄。豈不是信得及而致然耶。華嚴經云。信為道元功德母。信能長養諸善根。信能超出眾魔路。信能得入三摩地。信能解脫生死海。信能成就佛菩提。嗟乎今時齋人信持戒而不信念佛。信奉佛不信往生凈土。是皆自失
其大利也。諒哉人天路上以福為先。生死海中唸佛第一。今有欲快樂人天而不修福。欲出離生死而不念佛。是猶鳥無翼而欲飛。木無根而欲茂。奚可得哉。凡我同盟切須深信諸佛所說。真實非虛。脫苦良方無如唸佛。專修凈業期出輪迴。時不待人慎勿疑悔。可謂此身不向今生度。更向何生度此身。
勸發信心
夫阿彌陀佛者。諸佛中尊四生之父。歸信者滅罪河沙。稱念者得福無量。凡慾念佛要起信心。若無信心空無所獲。是故肇法師云。是事如是者信之相也。是事不如是者不信之相也。夫信為入道之初宗。智為究竟之玄術。諸經首稱如是者信也。后曰奉行者智也。故彌陀經云。若有信者應當發願生彼國土。此是釋迦本師勸信處。又云。汝等當信是稱讚不可思議功德。此是六方諸佛勸信處又云。若人種善根疑則花不開。信心清凈者花開即見佛。此是往生論勸信處。又云。信者順之詞。信則所言之理順。順則師資之道成。經無豐約非信不傳。此是肇法師勸信處。又云。唸佛法門不問道俗。不論男女不拘貴賤。修此法者唯要信心。此是大行和尚勸信處。問曰。既言信者未知信何法門。答曰。信意者信憑經中佛說唸佛定生凈土。信念佛定滅諸罪。信念佛定得佛護。信念佛定得佛證。信念佛臨終定得佛來迎接。信念
【現代漢語翻譯】 現代漢語譯本： 這利益是極大的。確實，在人天道路上，以修福為先；在生死苦海中，唸佛最為重要。現在有人想要在人天中獲得快樂卻不修福，想要脫離生死輪迴卻不念佛，這就像鳥沒有翅膀卻想飛翔，樹木沒有根卻想茂盛一樣，怎麼可能得到呢？我們所有同修一定要深信諸佛所說，真實不虛。脫離苦難的良方，沒有比唸佛更好的了。專心修習凈土法門，期望脫離輪迴。時間不等人啊，千萬不要懷疑後悔。真可謂此身不向今生度，更向何生度此身呢？
勸發信心
阿彌陀佛（Amitabha Buddha）是諸佛中最尊貴的，是四生（卵生、胎生、濕生、化生）的父親。歸依信奉他的人，可以滅除如恒河沙數般的罪業；稱念他名號的人，可以獲得無量的福報。凡是想要念佛的人，要先發起信心。如果沒有信心，就什麼也得不到。所以肇法師說：『這件事是這樣的，就是信的樣子；這件事不是這樣的，就是不信的樣子。』信心是進入佛道的最初根本，智慧是達到究竟的玄妙法術。諸經開頭都說『如是』，就是信；後面說『奉行』，就是智。所以《阿彌陀經》（Amitabha Sutra）說：『若有信者，應當發願生彼國土。』這是釋迦本師（Sakyamuni Buddha）勸人相信的地方。又說：『汝等當信是稱讚不可思議功德。』這是六方諸佛勸人相信的地方。又說：『若人種善根，疑則花不開，信心清凈者，花開即見佛。』這是《往生論》（Rebirth Treatise）勸人相信的地方。又說：『信者是順從之詞，信則所言的道理順暢，順暢則師資之道成就。』經典無論內容豐富還是簡略，沒有信心就無法傳揚。這是肇法師勸人相信的地方。又說：『唸佛法門不分出家在家，不論男女，不拘貴賤，修習這個法門的人，最重要的是要有信心。』這是大行和尚勸人相信的地方。問：既然說要信，那麼要信什麼法門呢？答：信的意思是，相信經典中佛所說，唸佛必定往生凈土；相信念佛必定滅除各種罪業；相信念佛必定得到佛的護佑；相信念佛必定得到佛的印證；相信念佛臨終時必定得到佛來迎接；相信……
【English Translation】 English version: The benefit of this is immense. Truly, on the path of humans and devas, cultivating blessings comes first; in the sea of birth and death, mindfulness of the Buddha is paramount. Now, there are those who desire happiness in the realms of humans and devas but do not cultivate blessings, and those who desire to escape the cycle of birth and death but do not practice mindfulness of the Buddha. This is like a bird without wings trying to fly, or a tree without roots trying to flourish. How can it be achieved? All of us fellow practitioners must deeply believe in what the Buddhas have said, which is true and not false. There is no better method for escaping suffering than mindfulness of the Buddha. Dedicate yourself to cultivating the Pure Land practice, hoping to escape the cycle of rebirth. Time waits for no one, so do not doubt or regret. It can be said that if this body is not liberated in this lifetime, in what lifetime will it be liberated?
Encouraging Faith
Amitabha Buddha (阿彌陀佛) is the most honored among all Buddhas, the father of the four kinds of births (卵生, 胎生, 濕生, 化生 - oviparous, viviparous, moisture-born, and metamorphic). Those who take refuge in and believe in him can extinguish sins as numerous as the sands of the Ganges River; those who recite his name will obtain immeasurable blessings. All who wish to practice mindfulness of the Buddha must first generate faith. Without faith, nothing can be gained. Therefore, Dharma Master Zhao said, 'That this matter is so is the appearance of faith; that this matter is not so is the appearance of disbelief.' Faith is the initial foundation for entering the path, and wisdom is the profound art for reaching the ultimate. The sutras begin with 'Thus I have heard,' which is faith; later, they say 'practice accordingly,' which is wisdom. Therefore, the Amitabha Sutra (阿彌陀經) says, 'If there are those who have faith, they should make a vow to be born in that land.' This is where Shakyamuni Buddha (釋迦本師) encourages faith. It also says, 'You should believe in the praise of inconceivable merits.' This is where the Buddhas of the six directions encourage faith. It also says, 'If a person plants good roots but doubts, the flower will not bloom; if one's faith is pure, the flower will bloom and one will see the Buddha.' This is where the Rebirth Treatise (往生論) encourages faith. It also says, 'Faith is a word of compliance; if there is faith, the principle of what is said is compliant, and if there is compliance, the way of teacher and disciple is accomplished.' Whether the sutras are rich or concise, they cannot be transmitted without faith. This is where Dharma Master Zhao encourages faith. It also says, 'The Dharma gate of mindfulness of the Buddha does not distinguish between lay and monastic, male or female, noble or humble; those who practice this Dharma only need faith.' This is where Great Practitioner Monk encourages faith. Question: Since you say to have faith, what Dharma gate should one have faith in? Answer: The meaning of faith is to believe what the Buddha said in the sutras: that mindfulness of the Buddha will definitely lead to rebirth in the Pure Land; believe that mindfulness of the Buddha will definitely extinguish all sins; believe that mindfulness of the Buddha will definitely obtain the Buddha's protection; believe that mindfulness of the Buddha will definitely obtain the Buddha's certification; believe that at the time of death, mindfulness of the Buddha will definitely result in the Buddha coming to welcome you; believe that...
佛不問眾生。同信之人皆得往生。信念佛往生定得不退地。信念佛生凈土。定不墮三惡道。所以勸信念佛。受此法持此念。則往生凈土必矣。故大行和尚遣唸佛人。心唯信佛。佛則知之他心通故。口惟稱佛。佛則聞之天耳通故。身惟禮佛。佛則見之天眼通故。是以大行和尚以此唸佛法。勸人生信心也。又喻云。信心者猶如深栽果樹。根深故風吹不動。后著果實濟人飢渴。唸佛之人亦復如是。要由深信得到西方。若無信心空無所獲。是故經言。十住菩薩一起信心念佛之後。縱遇惡緣寧捨身命不退信故。維摩云。深信堅固猶如金剛。法珍普照如雨甘露。唸佛三昧從深信生。君看凈土恒沙佛。儘是當年正信人。
天竺慈雲式懺主往生正信偈
稽首西方安樂剎 彌陀世主大慈尊 我依種種修多羅 成就往生決定信 住大乘者清凈心 十唸唸彼無量壽 臨終夢佛定往生 大寶積經如是說 五逆地獄眾火現 值善知識發猛心 十念稱佛即往生 十六觀經如是說 若有歡喜愛樂心 下至十念即往生 若不爾者不成佛 四十八愿如是說 諸有聞名生至心 一念迴向即往生 唯除五逆謗正法 無量壽經如是說 臨終不能觀及念 但作生意知有佛 此人氣絕即往生 大法鼓經如
【現代漢語翻譯】 現代漢語譯本 佛陀不問眾生，只要是具有相同信念的人都能往生。堅信念佛往生，必定能得到不退轉的果位。堅信念佛能往生凈土，必定不會墮入三惡道。因此勸人堅信並唸佛，接受此法並持此念，那麼往生凈土就必定能實現。所以大行和尚教導唸佛的人，心中唯獨相信佛，佛就能通過他心通知曉；口中唯獨稱念佛，佛就能通過天耳通聽到；身上唯獨禮拜佛，佛就能通過天眼通看到。因此大行和尚用這種唸佛法，勸導人們生起信心。又用比喻說，信心就像深深栽種的果樹，根深蒂固所以風吹不動，之後結出果實來救濟人們的飢渴。唸佛的人也是這樣，一定要通過深深的信心才能到達西方極樂世界，如果沒有信心就什麼也得不到。所以經書上說，十住菩薩一旦生起信心念佛之後，即使遇到惡劣的因緣，寧可捨棄生命也不會退失信心。維摩詰經上說，『深信堅固猶如金剛，法珍普照如雨甘露』。唸佛三昧從深信中產生。你看凈土中無數的佛，都是當年具有正信的人。
天竺慈雲式懺主往生正信偈
稽首頂禮西方極樂世界，阿彌陀佛世尊，以大慈悲普度眾生。 我依據各種經典，成就往生凈土的決定信心。 安住于大乘佛法的人，以清凈心，哪怕只是十念阿彌陀佛無量壽， 臨終時夢見佛，必定能往生，這是《大寶積經》里所說的。 即使是犯下五逆重罪，地獄之火顯現的人，如果遇到善知識啓發猛烈的懺悔心， 十念稱念佛的名號，也能立即往生，這是《十六觀經》里所說的。 如果有人心懷歡喜和愛樂，下至臨終十念也能往生。 如果不是這樣，我就不成佛，這是阿彌陀佛四十八大愿里所說的。 諸位如果聽到阿彌陀佛的名號，生起至誠之心，一念迴向就能往生。 唯獨除了犯下五逆重罪和誹謗正法的人，這是《無量壽經》里所說的。 臨終時不能觀想和唸佛，但心裡知道有阿彌陀佛的存在。 這個人斷氣后就能往生，這是《大法鼓經》里所說的。
【English Translation】 English version The Buddha does not question sentient beings; all who share the same faith can be reborn in the Pure Land. Firmly believing in rebirth through唸佛 (nianfo, Buddha recitation), one will surely attain the state of non-retrogression. Firmly believing that唸佛 (nianfo, Buddha recitation) leads to rebirth in the Pure Land, one will certainly not fall into the three evil realms. Therefore, I encourage people to believe in and practice唸佛 (nianfo, Buddha recitation), to accept this Dharma and uphold this念 (nian, thought/recitation), then rebirth in the Pure Land is assured. Thus, Dharma Master Daxing instructed those who practice唸佛 (nianfo, Buddha recitation) to have only faith in the Buddha in their hearts, for the Buddha knows their minds through telepathy; to only recite the Buddha's name with their mouths, for the Buddha hears them through divine hearing; to only prostrate to the Buddha with their bodies, for the Buddha sees them through divine vision. Therefore, Dharma Master Daxing uses this method of唸佛 (nianfo, Buddha recitation) to encourage people to generate faith. It is also said in an analogy that faith is like a fruit tree planted deeply, its roots are deep so it cannot be moved by the wind, and later it bears fruit to relieve people's hunger and thirst. Those who practice唸佛 (nianfo, Buddha recitation) are also like this; one must have deep faith to reach the Western Pure Land. Without faith, one will gain nothing. Therefore, the scriptures say that once Bodhisattvas of the Tenth Abode generate faith and practice唸佛 (nianfo, Buddha recitation), even if they encounter evil conditions, they would rather give up their lives than lose their faith. The Vimalakirti Sutra says, 'Deep faith is as firm as diamond, and the precious Dharma shines universally like sweet dew.' The Samadhi of唸佛 (nianfo, Buddha recitation) arises from deep faith. Look at the countless Buddhas in the Pure Land; all of them were people of true faith in the past.
Verses of Right Faith for Rebirth by Master Ci Yun Shi of Tianzhu (India)
I bow in reverence to the Western Land of Bliss, to Amitabha (Amituofo) the World Honored One, the Great Compassionate One. I rely on various Sutras to establish a firm faith in rebirth. Those who abide in the Great Vehicle, with a pure mind, even with ten recitations of Amitabha (Amituofo) Immeasurable Life, If they dream of the Buddha at the time of death, they will surely be reborn, as stated in the Great Treasure Accumulation Sutra. Even those who have committed the five heinous crimes, and the fires of hell appear, if they encounter a virtuous teacher and generate a strong mind of repentance, Even with ten recitations of the Buddha's name, they can be reborn immediately, as stated in the Sixteen Contemplations Sutra. If one has a joyful and loving heart, even with ten recitations at the time of death, they can be reborn. If this is not the case, I will not attain Buddhahood, as stated in the Forty-Eight Vows of Amitabha (Amituofo). If all who hear the name of Amitabha (Amituofo) generate a sincere heart, with one thought of dedication, they can be reborn. Except for those who have committed the five heinous crimes and slandered the True Dharma, as stated in the Infinite Life Sutra. If one cannot contemplate or recite the Buddha's name at the time of death, but knows in their mind that there is a Buddha, This person can be reborn after their last breath, as stated in the Great Dharma Drum Sutra.
是說 一日一夜懸繒蓋 專念往生心不斷 臥中夢佛即往生 無量壽經如是說 晝夜一日稱佛名 慇勤精進不斷絕 展轉相勸同往生 大悲經中如是說 一日二日至七日 執持名號心不亂 佛現其前即往生 阿彌陀經如是說 若人聞彼阿彌陀 一日二日若過等 繫念現前即往生 般舟經中如是說 一日一夜六時中 五體禮佛念不斷 現見彼佛即往生 鼓音王經如是說 十日十夜持齋戒 縣繒幡蓋然香燈 繫念不斷得往生 大彌陀經如是說 若人專念一方佛 或行或坐七七日 現身見佛即往生 大集經中如是說 若人自誓常經行 九十日中不坐臥 三昧中見阿彌陀 佛立經中如是說 若人端坐正西向 九十日中常唸佛 能成三昧生佛前 文殊般若如是說 我于眾經頌少分 如是說者無窮盡 愿同聞者生正信 佛語真實不欺誑 佛既顯言易往生 幸各正信無疑惑
天臺智者大師凈土十疑論敘
夫四果之明不能測如來之奧。十地之聖不能窮極果之妙。矧茲凡夫生無慧目。陷三界有必固之妄。指凈土謬難轉之疑。疑之於身知五蘊之未滅。疑之於心知萬惑之未遣。疑之於行知六度之未濟。由漂沈未濟之行。期濟于已濟之域
【現代漢語翻譯】 現代漢語譯本 是說： 一日一夜懸繒蓋，專念往生心不斷，臥中夢佛即往生，《無量壽經》（Amitabha Sutra）如是說。 晝夜一日稱佛名，慇勤精進不斷絕，展轉相勸同往生，《大悲經》（Mahakaruna Sutra）中如是說。 一日二日至七日，執持名號心不亂，佛現其前即往生，《阿彌陀經》（Amitabha Sutra）如是說。 若人聞彼阿彌陀（Amitabha），一日二日若過等，繫念現前即往生，《般舟經》（Pratyutpanna Samadhi Sutra）中如是說。 一日一夜六時中，五體禮佛念不斷，現見彼佛即往生，《鼓音王經》（Drum Sound King Sutra）如是說。 十日十夜持齋戒，懸繒幡蓋然香燈，繫念不斷得往生，《大彌陀經》（Larger Sukhavativyuha Sutra）如是說。 若人專念一方佛，或行或坐七七日，現身見佛即往生，《大集經》（Mahasamnipata Sutra）中如是說。 若人自誓常經行，九十日中不坐臥，三昧中見阿彌陀（Amitabha），佛立經中如是說。 若人端坐正西向，九十日中常唸佛，能成三昧生佛前，《文殊般若經》（Manjushri Prajna Sutra）如是說。 我于眾經頌少分，如是說者無窮盡，愿同聞者生正信，佛語真實不欺誑。 佛既顯言易往生，幸各正信無疑惑。
《天臺智者大師凈土十疑論敘》（Tiantai Zhiyi's Treatise on Ten Doubts about Pure Land）
夫四果之明不能測如來之奧，十地之聖不能窮極果之妙。矧茲凡夫生無慧目，陷三界有必固之妄，指凈土謬難轉之疑。疑之於身知五蘊之未滅，疑之於心知萬惑之未遣，疑之於行知六度之未濟。由漂沈未濟之行，期濟于已濟之域。
【English Translation】 English version It is said: Hanging silk canopies for one day and one night, with unwavering devotion to rebirth, one dreams of the Buddha and is reborn. So says the Infinite Life Sutra (Amitabha Sutra). Chanting the Buddha's name day and night for one day, with diligent and continuous effort, encouraging each other to be reborn together. So says the Great Compassion Sutra (Mahakaruna Sutra). From one day to seven days, holding onto the name without mental distraction, the Buddha appears before them, and they are reborn. So says the Amitabha Sutra (Amitabha Sutra). If a person hears of that Amitabha (Amitabha), for one day, two days, or more, focusing their mind on the present moment, they are reborn. So says the Pratyutpanna Samadhi Sutra (Pratyutpanna Samadhi Sutra). During the six periods of the day and night, prostrating to the Buddha with the five limbs and continuously reciting, one sees that Buddha and is reborn. So says the Drum Sound King Sutra (Drum Sound King Sutra). For ten days and ten nights, maintaining precepts, hanging silk banners and canopies, lighting incense and lamps, and continuously focusing the mind, one attains rebirth. So says the Larger Sukhavativyuha Sutra (Larger Sukhavativyuha Sutra). If a person single-mindedly contemplates a Buddha in one direction, whether walking or sitting for forty-nine days, the Buddha appears in person, and they are reborn. So says the Mahasamnipata Sutra (Mahasamnipata Sutra). If a person vows to constantly walk, not sitting or lying down for ninety days, they see Amitabha (Amitabha) in samadhi. So says the Buddha in the sutra. If a person sits upright facing west, constantly reciting the Buddha's name for ninety days, they can achieve samadhi and be born before the Buddha. So says the Manjushri Prajna Sutra (Manjushri Prajna Sutra). I have praised a small portion of the many sutras; those who speak thus are endless. May those who hear this generate right faith; the Buddha's words are true and not deceptive. Since the Buddha has clearly stated that rebirth is easy, may each of you have right faith without doubt.
Preface to Tiantai Zhiyi's Treatise on Ten Doubts about Pure Land (Tiantai Zhiyi's Treatise on Ten Doubts about Pure Land)
Indeed, the wisdom of the Four Fruits cannot fathom the profundity of the Tathagata, and the holiness of the Ten Grounds cannot exhaust the subtlety of the fruition. How much more so for ordinary beings born without the eye of wisdom, trapped in the delusion of the Three Realms, stubbornly clinging to false views, and pointing to the Pure Land with erroneous and difficult-to-resolve doubts. Doubts about the body reveal that the five aggregates have not yet been extinguished; doubts about the mind reveal that myriad delusions have not yet been dispelled; doubts about practice reveal that the six perfections have not yet been perfected. Due to the drifting and unperfected practice, one hopes to cross over to the realm of the already crossed.
。在於其己猶惑之。況他人哉。此物情難信為道俗所共疑也。隋智者大師心興物冥。智將神會。乘時翼教異跡由著。因其所異考其所證。不知其三賢之人乎。十聖之人乎。其為應正等覺妙神化于難思乎。蓋亦思之不能知也。但大師念定總持昭晢行業期生凈土。間無容發發大師之所有。存者其十疑之文乎。然其文遠取諸經。近取諸論。去就其意以取諸傳。無離經以備事。無飾辭以增巧。審辭達意。能極九品之所生。乃見大師之用心也。見大師之心者。其于凈土之有疑。所謂高天無雲群星列彩。經紀之所相殊。躔次之所相異。粲粲然無一而隱者也。予得其文載念能仁所稱凈土者。累焉諸佛證而成之者。或舌相以覆大千。或潮音而演梵說。余雖陋學不得以相輝映烏可無言哉。故於論首略陳一二以罄予所懷。雖辭膚理淺不足起大師之化。在其先佛證成之義且有歸矣。
無為楊提刑直指凈土決疑序
大愿聖人從凈土來。來實無來。深信凡夫往凈土去。去實無去。彼不來此。此不往彼。而其聖凡會遇。兩得交際者何也。彌陀光明如大圓月遍照十方。水澄而清則月現全體。月非趣水而遽來。水動而濁則月無定光。月非舍水而遽去。在水則有清濁動靜。在月則無取捨去來。故華嚴解脫長者云。知一切佛猶如影像。自心如水
【現代漢語翻譯】 現代漢語譯本：在於他自己都還迷惑不解，更何況是其他人呢？這種情況很難讓人相信，無論是出家人還是俗人都會懷疑。隋朝的智者大師心與事物冥合，智慧與神明相通，順應時勢輔助教化，奇異的事蹟由此顯現。根據他所顯現的奇異之處，考察他所證悟的境界，不知道他是三賢位的人呢，還是十聖位的人呢？還是他爲了應化正等覺的妙用，而神化于不可思議的境界呢？大概思考也無法知道。但是智者大師以禪定總持，昭示清晰的行業，期望往生凈土。期間沒有絲毫的空隙，大師的所有，留存下來的就是他的《十疑論》嗎？然而他的文章，遠處取自諸經，近處取自諸論，根據自己的理解來採用前人的說法，沒有離開經書來準備事情，沒有用華麗的辭藻來增加技巧。審慎地用詞，表達深刻的含義，能夠窮盡九品往生的境界，這才看到了大師的用心啊。見到大師的用心的人，對於凈土的疑問，就像高空中沒有云彩，群星排列，星辰的執行軌跡各不相同，明亮而清晰，沒有一顆是隱藏的。我得到他的文章，記載著唸佛之人所稱讚的凈土，是諸佛累劫證悟而成就的。有的用舌相覆蓋大千世界，有的用潮水般的聲音來演說梵音。我雖然學識淺薄，不能與大師的光輝相互輝映，但怎麼能不說話呢？所以在論的開頭，略微陳述一二，來表達我的心意。雖然言辭淺薄，道理簡單，不足以啓發大師的教化，但在先佛證成凈土的意義上，還是有所歸屬的。 無為楊提刑直指凈土決疑序 大愿聖人從凈土而來，來實際上是沒有來。深信凡夫往生凈土而去，去實際上是沒有去。他沒有來到這裡，我們也沒有去到那裡，但是聖人和凡夫能夠相遇，兩方能夠交流，這是為什麼呢？彌陀的光明像巨大的圓月，遍照十方世界。水清澈的時候，月亮的倒影就會完整地顯現出來。月亮不是主動來到水中的，水渾濁的時候，月亮的倒影就會變得模糊不清。月亮也不是主動離開水的。對於水來說，有清濁動靜的變化；對於月亮來說，沒有取捨去來的概念。所以《華嚴經》中的解脫長者說：『知道一切佛都像影像一樣，自己的心就像水一樣。』
【English Translation】 English version: As for him, he is still confused about it himself. How much more so others? This situation is difficult to believe, and both monks and laypeople doubt it. During the Sui Dynasty, Great Master Zhi Zhe's mind merged with things, and his wisdom connected with the divine. He adapted to the times and assisted in teaching, and extraordinary events arose from this. Based on his extraordinary manifestations, examining his enlightened state, it is not known whether he is a person of the Three Sages positions or the Ten Saints positions? Or is it that he transformed into an inconceivable state to respond to the wonderful function of Right Enlightenment? Perhaps even thinking cannot know. However, Great Master Zhi Zhe used Samadhi and Dharani (總持) to clearly reveal his practice, hoping to be reborn in the Pure Land. There was no gap in between. What Great Master Zhi Zhe left behind is his 'Ten Doubts about Pure Land' (十疑論)? However, his writing draws from the sutras from afar, and from the treatises nearby. He adopts the meaning according to his own understanding, without departing from the scriptures to prepare for events, and without using flowery language to increase skill. He carefully uses words to express profound meanings, able to exhaust the states of the Nine Grades of Rebirth (九品往生), and only then can one see the Great Master's intention. Those who see the Great Master's intention, their doubts about the Pure Land are like the high sky without clouds, the stars are arranged, the orbits of the stars are different, bright and clear, and none are hidden. I obtained his writing, recording the Pure Land praised by those who recite the Buddha's name, which was attained and accomplished by the Buddhas through countless kalpas. Some use their tongue to cover the great chiliocosm (大千世界), and some use tidal sounds to expound the Brahma sound. Although I am shallow in learning and cannot reflect the Great Master's brilliance, how can I remain silent? Therefore, at the beginning of the treatise, I briefly state one or two things to express my feelings. Although the words are shallow and the reasoning is simple, it is not enough to inspire the Great Master's teachings, but in the meaning of the Buddhas of the past proving the Pure Land, there is still a belonging. Preface to 'Direct Pointing to the Pure Land Resolving Doubts' by Yang, the Investigating Judge of Wuwéi The Great Vow Sage (大愿聖人) comes from the Pure Land, but in reality, there is no coming. Deeply believing that ordinary beings go to the Pure Land, but in reality, there is no going. He does not come here, and we do not go there, but why can the sage and the ordinary being meet, and the two sides can communicate? Amitabha's (彌陀) light is like a huge full moon, illuminating the ten directions. When the water is clear, the moon's reflection will appear completely. The moon does not actively come to the water, and when the water is turbid, the moon's reflection will become blurred. The moon does not actively leave the water. For the water, there are changes of clarity, turbidity, movement, and stillness; for the moon, there is no concept of taking, abandoning, going, or coming. Therefore, the Elder of Liberation (解脫長者) in the Avatamsaka Sutra (華嚴經) says: 'Know that all Buddhas are like images, and your own mind is like water.'
。彼諸如來不來至此。我亦不往彼。我若欲見安樂世界阿彌陀佛隨意即見。是知眾生注念定見阿彌陀佛。此乃稱性實言非權教也。凈土無慾非欲界也其國地居非色界也。生有形相非無色界也。一切眾生未寤正覺處大夢中。六道升沈未嘗休止。諸天雖樂報盡相衰。修羅方嗔戰爭互勝。旁生飛走啖食相殘。鬼神幽陰飢渴困逼。地獄長夜痛楚號呼。得生人趣固已為幸。然而生老病死眾苦縈纏。惟是凈邦更無諸苦。蓮苞托質無生苦也。寒暑不遷無老苦也。身無分段無病苦也。壽命無量無死苦也。無父母妻子無愛別離苦也。上善人聚無怨憎會苦也。花裓香食珍寶受用無求不得苦也。觀照空寂無蘊苦也。悲濟有情慾生則生。不住寂滅非二乘也。智照生死得不退轉非凡夫也。三界蕩然。譬如四裔丘陵坑坎腐穢所積。溪壑阻絕孰為津樑乃有狂人迷路。於此惡獸魑魅惱害。雜居刀兵水火。或時傷暴風霜霹靂凌厲摧懾罔知城域可以庇覆。飲食衣服未或充足。甘受是苦不求安樂。有佛釋迦是大導師。指清凈土是安樂國。無量壽佛是凈土師。爾諸眾生若生彼土則無諸惱。不聞知者固可哀憐。亦有善士發三種心。不求生者尤可嗟惜。一曰。吾當超佛越祖。凈土不足生也。二曰。處處皆凈土西方不必生也。三曰。極樂聖域。我輩凡夫不能生也。夫行
【現代漢語翻譯】 彼諸如來（Tathagata，如來是佛的稱號之一）不來至此。我亦不往彼。我若欲見安樂世界阿彌陀佛（Amitabha，佛教中西方極樂世界的教主）隨意即見。是知眾生注念定見阿彌陀佛。此乃稱性實言非權教也。凈土無慾非欲界也，其國地居非（原文如此，此處可能缺失文字）也。生有形相非無（原文如此，此處可能缺失文字）也。一切眾生未寤正覺處大夢中。六道升沈未嘗休止。諸天雖樂報盡相衰。修羅（Asura，意為非天，是六道之一）方嗔戰爭互勝。旁生飛走啖食相殘。鬼神幽陰飢渴困逼。地獄長夜痛楚號呼。得生人趣固已為幸。然而生老病死眾苦縈纏。惟是凈邦更無諸苦。蓮苞托質無生苦也。寒暑不遷無老苦也。身無分段無病苦也。壽命無量無死苦也。無父母妻子無愛別離苦也。上善人聚無怨憎會苦也。花裓香食珍寶受用無求不得苦也。觀照空寂無蘊苦也。悲濟有情慾生則生。不住寂滅非二乘（指聲聞乘和緣覺乘）也。智照生死得不退轉非凡夫也。三界（欲界、色界、無色界）蕩然。譬如四裔丘陵坑坎腐穢所積。溪壑阻絕孰為津樑乃有狂人迷路。於此惡獸魑魅惱害。雜居刀兵水火。或時傷暴風霜霹靂凌厲摧懾罔知城域可以庇覆。飲食衣服未或充足。甘受是苦不求安樂。有佛釋迦（Sakyamuni，佛教創始人）是大導師。指清凈土是安樂國。無量壽佛（Amitayus，阿彌陀佛的別稱，強調其壽命無量）是凈土師。爾諸眾生若生彼土則無諸惱。不聞知者固可哀憐。亦有善士發三種心。不求生者尤可嗟惜。一曰。吾當超佛越祖。凈土不足生也。二曰。處處皆凈土西方不必生也。三曰。極樂聖域。我輩凡夫不能生也。夫行
【English Translation】 Those Tathagatas (another name for Buddha) do not come here, nor do I go there. If I wish to see Amitabha Buddha (the principal Buddha in Pure Land Buddhism) of the World of Bliss, I can see him at will. Thus, it is known that sentient beings who focus their minds can surely see Amitabha Buddha. These are truthful words that align with reality, not expedient teachings. The Pure Land is without desire, not the Desire Realm; its land is inhabited, not without (text missing in original). Beings have form, not without (text missing in original). All sentient beings are in a great dream, not yet awakened to perfect enlightenment. The rising and falling within the Six Realms never ceases. Even the gods, though joyful, experience decline when their merits are exhausted. Asuras (demi-gods) are always angry, constantly warring for victory. Animals fly and run, devouring each other. Ghosts and spirits dwell in darkness, tormented by hunger and thirst. Hell is a long night of pain and suffering. To be born as a human is already fortunate, yet one is still entangled in the sufferings of birth, old age, sickness, and death. Only the Pure Land is without such suffering. Being born from a lotus bud eliminates the suffering of birth. The absence of heat and cold eliminates the suffering of old age. Having a body without segmentation eliminates the suffering of sickness. Having limitless lifespan eliminates the suffering of death. Without parents, spouse, or children, there is no suffering of separation from loved ones. Being surrounded by the most virtuous eliminates the suffering of encountering those one dislikes. Having fragrant food and precious treasures to enjoy eliminates the suffering of not getting what one desires. Contemplating emptiness eliminates the suffering of the aggregates. Out of compassion for sentient beings, one can choose to be born there. Not dwelling in stillness means one is not a follower of the Two Vehicles (Sravakayana and Pratyekabuddhayana). Having the wisdom to see through birth and death means one is not an ordinary being. The Three Realms (Desire Realm, Form Realm, Formless Realm) are vast and empty, like hills, pits, and accumulated filth in remote regions. Streams and ravines are obstructed, making it difficult to cross. There are madmen who lose their way, harassed by evil beasts and demons, living amidst weapons, fire, and water. Sometimes they are injured by violent storms, frost, thunder, and lightning, not knowing there is a city that can provide shelter. Food and clothing are never sufficient, yet they willingly endure suffering without seeking happiness. There is the Buddha Sakyamuni (the founder of Buddhism), the great teacher, who points to the Pure Land as the Land of Bliss. Amitayus Buddha (another name for Amitabha Buddha, emphasizing his limitless life) is the teacher of the Pure Land. If you sentient beings are born in that land, you will be free from all suffering. Those who do not hear or know this are truly pitiable. There are also virtuous people who give rise to three kinds of thoughts, making it even more regrettable that they do not seek rebirth there. First, they say, 'I will surpass the Buddhas and Patriarchs; the Pure Land is not worthy of my birth.' Second, they say, 'Everywhere is the Pure Land; there is no need to be born in the West.' Third, they say, 'The Pure Land is a sacred realm; we ordinary beings cannot be born there.' Alas, the practice
海無量。普賢愿見彌陀佛國雖空。維摩常修凈土。十方如來有廣舌之贊。十方菩薩有同往之心。試自忖量孰與諸聖。謂不足生者何其自欺哉。至如龍猛祖師也。楞伽經有預記之文。天親教宗也。無量論有求生之偈。慈恩通贊首稱十勝。智者析理明辯十疑。彼皆上哲精進往生。謂不必生者何其自慢哉。火車可滅舟石不沈。現華報者莫甚於張馗。十念而超勝處。入地獄者莫速于雄俊。再蘇而證妙因。世人愆尤未必若此。謂不能生者何其自棄哉。般舟三昧經云。跌陀和菩薩問佛。未來眾生。云何得見十方諸佛。佛教令念阿彌陀佛。即見十方諸佛。寶積經云。他方眾生聞無量壽如來名。乃至能發一念凈信。歡喜愛樂所有善根迴向愿生彼國者。隨愿皆生得不退轉。此皆佛言也。不信佛言。何言可信。不生凈土。何土可生。自欺自慢自棄己靈流入輪迴是誰之咎。四十八愿悉為度生。一十六觀同歸繫念。一念既信已投種于寶池。眾善相資定化生於金地。毋輒悔隋誤認疑城。即時蓮開得解脫道。唯心凈土自性彌陀。大光明中決無魔事。決疑諸者王敏仲侍郎之編也。開釋疑情徑超信地。其載要旨最為詳審。蓋安養國之鄉導也。若登彼岸舟固可忘。來者問津斯言毋忽。
廬山蓮宗寶鑑唸佛正信卷第五(終) 大正藏第 47 冊 N
【現代漢語翻譯】 現代漢語譯本： 海無量（無邊無際的功德）。普賢菩薩發願要見阿彌陀佛的佛國，即使是空寂的。維摩詰居士常常修持清凈的佛土。十方如來都讚歎唸佛法門的廣大，十方菩薩都有共同往生西方極樂世界的心願。試問自己，與這些聖賢相比如何？如果認為自己不足以往生，那是多麼的自欺啊！ 再如龍猛祖師，《楞伽經》中有預言他的經文。天親菩薩是凈土宗的祖師，他的《往生論》中有發願求生凈土的偈頌。慈恩大師在《阿彌陀經通贊》中首先稱揚凈土法門的十種殊勝之處，智者大師在《十疑論》中明辨往生凈土的十種疑惑。他們都是上等的賢哲，精進修行而往生凈土。如果認為自己不必往生，那是多麼的自傲啊！ 猛烈的火車可以被熄滅，沉重的舟船不會沉沒。現世就遭受惡報的，沒有比張馗更嚴重的了。僅僅十念阿彌陀佛就能超越惡處，墮入地獄的，沒有比雄俊更快的了。再次甦醒后就證得了妙因。世人的罪過未必像他們這樣嚴重。如果認為自己不能往生，那是多麼的自棄啊！ 《般舟三昧經》中說，跌陀和菩薩問佛，未來的眾生，要怎樣才能見到十方諸佛？佛陀教導他們念阿彌陀佛，就能見到十方諸佛。《寶積經》中說，其他世界的眾生，聽到無量壽如來（阿彌陀佛）的名號，乃至能夠生起一念清凈的信心，歡喜愛樂，將所有的善根迴向，發願往生那個佛國，都能隨愿往生，得到不退轉的果位。這些都是佛親口所說的話啊！不相信佛的話，還能相信什麼話呢？不往生凈土，還能往生到哪裡去呢？自欺、自慢、自棄，讓自己的靈魂流入輪迴，這又是誰的過錯呢？ 阿彌陀佛的四十八大愿，都是爲了度化眾生。十六觀經的觀想方法，最終都歸於繫念阿彌陀佛。一念之間生起信心，就已經在寶池中種下了蓮花的種子。各種善行互相資助，必定能化生在黃金鋪地的極樂世界。不要輕易後悔退墮，錯誤地認為極樂世界是虛幻的疑城。一旦往生，蓮花開放，就能得到解脫之道。唯心所現的凈土，自性就是阿彌陀佛。在大光明之中，絕對沒有魔事。 《決疑集》是王敏仲侍郎所編撰的。它開解疑惑，直接超越信心的階段。其中記載的要旨最為詳細審慎。可以說是往生安養凈土的嚮導。如果已經到達彼岸，船隻固然可以忘記。後來的人詢問道路，這些話千萬不要忽略。 廬山蓮宗寶鑑唸佛正信卷第五（終） 大正藏第 47 冊
【English Translation】 English version: Immeasurable as the sea (Hai Wu Liang, boundless merit). Bodhisattva Samantabhadra (Pu Xian) vows to see the Buddha-land of Amitabha (Mi Tuo Fo), even if it is empty. Vimalakirti (Wei Mo) constantly cultivates the Pure Land. The Tathagatas (Ru Lai) of the ten directions praise the vastness of the Dharma, and the Bodhisattvas of the ten directions share the same aspiration to be reborn there. Examine yourself and consider how you compare to these sages. If you think you are not worthy of rebirth, how self-deceiving you are! Furthermore, consider the Patriarch Nagarjuna (Long Meng). The Lankavatara Sutra (Leng Jia Jing) contains prophecies about him. Bodhisattva Vasubandhu (Tian Qin) is the founder of the Pure Land school; his Treatise on Rebirth (Wang Sheng Lun) contains verses aspiring to be reborn in the Pure Land. Master Ci En (Ci En Da Shi) in his Commentary on the Amitabha Sutra (A Mi Tuo Jing Tong Zan) first praises the ten superiorities of the Pure Land Dharma, and Master Zhi Zhe (Zhi Zhe Da Shi) in his Treatise on Ten Doubts (Shi Yi Lun) clearly distinguishes the ten doubts about rebirth in the Pure Land. They were all superior sages who diligently practiced and were reborn in the Pure Land. If you think you do not need to be reborn, how arrogant you are! A raging fire can be extinguished, and a heavy boat will not sink. No one has suffered more immediate retribution than Zhang Kui (Zhang Kui). With just ten recitations of Amitabha Buddha, one can transcend evil realms; no one has fallen into hell faster than Xiong Jun (Xiong Jun). After being revived, he attained the wonderful cause. The faults of ordinary people may not be as severe as theirs. If you think you cannot be reborn, how self-abandoning you are! The Pratyutpanna Samadhi Sutra (Ban Zhou San Mei Jing) says that Bodhisattva Ditatathagata (Die Tuo He) asked the Buddha, 'How can future beings see the Buddhas of the ten directions?' The Buddha taught them to recite Amitabha Buddha, and they would see the Buddhas of the ten directions. The Ratnakuta Sutra (Bao Ji Jing) says that beings in other worlds who hear the name of the Tathagata Amitayus (Wu Liang Shou Ru Lai), and even generate one thought of pure faith, joyfully rejoice, and dedicate all their roots of goodness, vowing to be born in that Buddha-land, will all be reborn according to their wishes and attain non-retrogression. These are all words spoken by the Buddha himself! If you do not believe the Buddha's words, what words can you believe? If you do not seek rebirth in the Pure Land, where else can you be reborn? Self-deception, self-arrogance, self-abandonment, allowing your spirit to flow into samsara, whose fault is this? Amitabha Buddha's forty-eight great vows are all for the sake of liberating sentient beings. The contemplation methods of the Sixteen Contemplations Sutra (Shi Liu Guan Jing) ultimately lead to mindfulness of Amitabha Buddha. With one thought of faith, you have already planted the seed of a lotus flower in the Treasure Pond. Various good deeds support each other, and you will surely be born by transformation in the Land of Gold. Do not easily regret and regress, mistakenly thinking that the Pure Land is an illusory city of doubt. Once reborn, the lotus flower will bloom, and you will attain the path of liberation. The Pure Land is a manifestation of the mind, and the self-nature is Amitabha Buddha. In the great light, there is absolutely no demonic activity. The Collection for Resolving Doubts (Jue Yi Ji) was compiled by Vice Minister Wang Minzhong (Wang Minzhong). It resolves doubts and directly transcends the stage of faith. The essential points recorded in it are the most detailed and thorough. It can be said to be a guide to rebirth in the Land of Bliss. If you have already reached the other shore, the boat can certainly be forgotten. For those who come later and ask for directions, do not neglect these words. Lushan Lian Zong Bao Jian Nian Fo Zheng Xin Volume 5 (End) Taisho Tripitaka Volume 47
o. 1973 廬山蓮宗寶鑑
廬山蓮宗寶鑑唸佛正行卷第六(一十四章)
唸佛正行說
夫常光界本無色像有應則形。菩提道既辟要途非行不至。維摩經云。五百長者子寶積。白佛言。我已發阿耨多羅三藐三菩提心。愿聞得佛國土清凈。愿說菩薩凈土之行。佛言。寶積。眾生是菩薩凈土。肇法師云。至人空洞無象應物故形。形無常體況國土之有常乎。蓋群生萬端行業不同殊化異被致令報應不一。是以凈者應之以寶玉。穢者應之以砂礫。美惡自彼於我無定。無定之土乃曰真土。然則土之凈穢繫乎眾生。故曰眾生之類是菩薩凈土也。夫如來凈土者以無方為體。故雜行眾生同視異見。異見故凈穢所以生焉。無方故真土所以形焉。若夫取其凈穢者眾生之報也。本其無方者佛土之真也。豈曰殊域異處凡聖二土。然後辨其凈穢哉。道生法師曰。凈土行者行致凈土非造之也。若欲造于土者眾生類矣。容以濫造不得不先明造本。以表致義然後說行。羅什法師曰。寶積問凈土之相。世尊答言。眾生是菩薩凈土者。蓋說果上之因也。清涼國師云。諸佛心內眾生新新作佛。眾生心中凈土唸唸證真。經云。菩薩隨所化眾生。取于凈國土。為饒益諸眾生故。譬如有人慾于空地造立宮室隨意無礙。若於虛空終不能成。菩薩
【現代漢語翻譯】 現代漢語譯本 o. 1973 廬山蓮宗寶鑑
廬山蓮宗寶鑑唸佛正行卷第六(一十四章)
唸佛正行說
常光界原本沒有色相，因應事物而顯現形態。菩提道既然開闢，重要的途徑非實行不能到達。《維摩經》說：『五百長者子寶積（Ratnakara，菩薩名），對佛說：我已發阿耨多羅三藐三菩提心（anuttara-samyak-sambodhi-citta，無上正等正覺之心），愿聽聞獲得佛國土清凈，愿說菩薩凈土的修行。』佛說：『寶積，眾生是菩薩的凈土。』肇法師說：『至人空明洞徹沒有固定的形象，因應事物而顯現形態。形態沒有常態，何況國土有常態呢？』大概眾生萬端，行業不同，殊異的教化各自被接受，導致報應不一。因此，清凈者以寶玉迴應，污穢者以砂礫迴應。美與醜，從他們自身出發，對我來說沒有定論。沒有定論的國土才可稱為真土。那麼，國土的清凈與污穢取決於眾生。所以說眾生之類是菩薩的凈土啊。如來的凈土以無方為本體，所以雜行眾生共同觀看卻有不同的見解。因為見解不同，所以清凈與污穢由此產生。因為無方，所以真土由此顯現。如果執著于清凈與污穢，那是眾生的報應。探究其無方的本質，那是佛土的真諦。難道說是在不同的區域，不同的地方，分為凡聖二土，然後辨別其清凈與污穢嗎？道生法師說：凈土行者修行達到凈土，不是創造出來的。如果想要創造凈土，那就和眾生一樣了。恐怕會濫造，不得不先明白創造的根本，以此來表明達到的意義，然後才能談修行。羅什法師說：寶積問凈土的相狀，世尊回答說眾生是菩薩的凈土，這是在說果上的因。清涼國師說：諸佛心中眾生時時刻刻都在成佛，眾生心中凈土唸唸都在證悟真如。經中說：菩薩隨著所教化的眾生，取于清凈的國土，爲了饒益這些眾生。譬如有人想在空地上建造宮室，隨意都沒有阻礙。如果在虛空中，最終不能成功。菩薩
【English Translation】 English version o. 1973 Lushan Lian Zong Bao Jian
Lushan Lian Zong Bao Jian, Pure Land Practice, Volume Six (Chapter 14)
On the Correct Practice of Mindfulness of the Buddha
The realm of constant light originally has no form or appearance; it manifests according to circumstances. Since the Bodhi path has been opened, the essential route cannot be reached without practice. The Vimalakirti Sutra says: 'The five hundred sons of elders, Ratnakara (寶積, name of a Bodhisattva), said to the Buddha: I have already generated the mind of anuttara-samyak-sambodhi-citta (阿耨多羅三藐三菩提心, the mind of unsurpassed, complete, and perfect enlightenment). I wish to hear about obtaining the purity of the Buddha-land and to hear about the practice of a Bodhisattva's pure land.' The Buddha said: 'Ratnakara, sentient beings are the pure land of a Bodhisattva.' Dharma Master Zhao said: 'The perfected person is empty and without fixed form, manifesting according to circumstances. Form has no constant substance, how much less can a country have a constant nature?' Generally, sentient beings are of myriad kinds, their actions are different, and different teachings are received, leading to different retributions. Therefore, the pure respond with jewels, and the impure respond with gravel. Beauty and ugliness originate from them, and have no fixed definition for me. A land without fixed definition can be called a true land. Thus, the purity or impurity of a land depends on sentient beings. Therefore, it is said that the category of sentient beings is the pure land of a Bodhisattva. The pure land of the Tathagata takes the absence of direction as its substance, so sentient beings with mixed practices see differently. Because of different views, purity and impurity arise. Because of the absence of direction, the true land manifests. If one clings to purity and impurity, that is the retribution of sentient beings. If one explores its essence of non-direction, that is the truth of the Buddha-land. Can it be said that in different regions and different places, there are two lands, mundane and sacred, and then one distinguishes their purity and impurity? Dharma Master Daosheng said: 'Practitioners of the Pure Land attain the Pure Land through practice; it is not created. If one wants to create a land, one would be like sentient beings.' Fearing indiscriminate creation, one must first understand the root of creation to express the meaning of attainment, and then one can talk about practice. Kumarajiva said: 'Ratnakara asked about the characteristics of the Pure Land, and the World Honored One answered that sentient beings are the Pure Land of a Bodhisattva, which is speaking of the cause on the fruit.' National Teacher Qingliang said: 'In the minds of all Buddhas, sentient beings are constantly becoming Buddhas; in the minds of sentient beings, the Pure Land is constantly realizing Suchness.' The Sutra says: 'Bodhisattvas, according to the sentient beings they transform, take from pure lands for the benefit of those sentient beings. It is like someone who wants to build a palace on empty ground, and there is no obstacle. If it is in empty space, it will ultimately not succeed. Bodhisattvas'
如是為成就眾生。故愿取佛國非於空也。當知直心深心大乘心是菩薩凈土。肇法師曰。土之凈者必由眾生。眾生之凈必因眾行。行凈則眾生凈。眾生凈則佛土凈。此必然之理不可差也。土無洿曲乃出於直心。故曰直心是菩薩凈土。直心謂質直無諂。此心乃萬行之本。生法師曰。樹心種德深固難拔深心也。乘八萬行兼載天下。不遺一人大乘心也。此之三心始學之行也。欲弘大道要先直心。心既真直。然後入行能深。入行既深則廣運無涯。此三心為之次序也。備此三心。次修六度以至萬。行。什法師曰直心者誠實心也。發心之始在於誠實。道識彌明名為深心。正趣佛慧名大乘心。經云佈施持戒忍辱精進禪定智慧是菩薩凈土。四無量心四攝法是菩薩凈土。方便是菩薩凈土。三十七品是菩薩凈土。迴向是菩薩凈土。十善是菩薩凈土。如是寶積菩薩隨其直心則能發行。隨其發行則得深心。隨其深心則意調伏。隨意調伏則如說行。隨如說行則能迴向。隨其迴向則有方便。隨其方便則成就眾生。隨成就眾生則佛土凈。隨佛土凈則說法凈。隨說法凈則智慧凈。隨智慧凈則其心凈。隨其心凈。則一切功德凈。什法師曰。直心以誠心而信佛法也。信心既立則能發行眾善。眾善既積其心轉深。深心堅固則不隨眾惡。棄惡從善名調伏心。心既調
【現代漢語翻譯】 現代漢語譯本： 像這樣是爲了成就眾生，所以才發願要取得佛國，而不是在虛空中求得。應當知道，直心、深心、大乘心是菩薩的凈土。肇法師說：『國土的清凈必定是由於眾生，眾生的清凈必定是由於眾行。行為清凈，那麼眾生就清凈；眾生清凈，那麼佛土就清凈。』這是必然的道理，不可偏差。國土沒有邪曲，乃是出於直心，所以說直心是菩薩的凈土。直心是指質樸正直，沒有諂媚。此心乃是萬行之根本。生法師說：『樹立心念，種植德行，深刻牢固難以拔除，這就是深心。』『乘載八萬行，兼顧天下，不遺漏一人，這就是大乘心。』這三種心是初學者的修行。想要弘揚大道，要先有直心。心既然真誠正直，然後入行才能深入。入行既然深入，那麼廣運就沒有邊際。這三種心是這樣的次序。具備這三種心，接著修習六度以至於萬行。什法師說：『直心是誠實的心。發心的開始在於誠實。道識更加明亮，名為深心。正確趨向佛的智慧，名為大乘心。』經中說：『佈施、持戒、忍辱、精進、禪定、智慧是菩薩的凈土。』『四無量心、四攝法是菩薩的凈土。』『方便是菩薩的凈土。』『三十七道品是菩薩的凈土。』『迴向是菩薩的凈土。』『十善是菩薩的凈土。』像這樣，寶積菩薩隨著他的直心，就能發起修行；隨著他的修行，就能得到深心；隨著他的深心，就能調伏心意；隨著心意調伏，就能如所說而行；隨著如所說而行，就能迴向；隨著他的迴向，就能有方便；隨著他的方便，就能成就眾生；隨著成就眾生，那麼佛土就清凈；隨著佛土清凈，那麼說法就清凈；隨著說法清凈，那麼智慧就清凈；隨著智慧清凈，那麼他的心就清凈；隨著他的心清凈，那麼一切功德就清凈。什法師說：『直心是以誠心而信佛法。』信心既然確立，就能發起修行各種善事。各種善事既然積累，他的心就更加深入。深心堅固，就不會隨順各種惡事。捨棄惡事，行持善事，名為調伏心。心既然調伏
【English Translation】 English version: It is in this way to accomplish sentient beings. Therefore, one should vow to take a Buddha-land, not in emptiness. It should be known that the straightforward mind (zhixin), the profound mind (shenxin), and the Great Vehicle mind (dachengxin) are the pure lands of a Bodhisattva. Dharma Master Zhao said: 'The purity of a land must be due to sentient beings; the purity of sentient beings must be due to numerous practices. If practices are pure, then sentient beings are pure; if sentient beings are pure, then the Buddha-land is pure.' This is an inevitable principle that cannot be deviated from. A land without crookedness arises from a straightforward mind. Therefore, it is said that the straightforward mind is the pure land of a Bodhisattva. Straightforward mind means being genuine and without flattery. This mind is the root of all practices. Dharma Master Sheng said: 'Establishing the mind, planting virtues, deeply rooted and difficult to uproot, this is the profound mind.' 'Carrying the eighty-four thousand practices, encompassing the world, not leaving out a single person, this is the Great Vehicle mind.' These three minds are the practices of a beginner. If one wishes to propagate the Great Way, one must first have a straightforward mind. Once the mind is sincere and upright, then entering into practice can be profound. Once entering into practice is profound, then the vast operation is boundless. These three minds are in this order. Having these three minds, one then cultivates the Six Perfections (paramitas) up to the myriad practices. Dharma Master Shi said: 'The straightforward mind is a sincere mind. The beginning of generating the mind lies in sincerity. The discernment of the Path becomes clearer, which is called the profound mind. Correctly heading towards the wisdom of the Buddha is called the Great Vehicle mind.' The Sutra says: 'Giving (dana), morality (sila), patience (ksanti), diligence (virya), meditation (dhyana), and wisdom (prajna) are the pure lands of a Bodhisattva.' 'The Four Immeasurable Minds (catvari apramanani), the Four Embracing Dharmas (catuh-samgraha-vastuni) are the pure lands of a Bodhisattva.' 'Skillful means (upaya) are the pure lands of a Bodhisattva.' 'The Thirty-Seven Limbs of Enlightenment (bodhipaksika-dharmas) are the pure lands of a Bodhisattva.' 'Dedication (parinama) is the pure land of a Bodhisattva.' 'The Ten Virtuous Actions (dasa-kusala-karma-patha) are the pure lands of a Bodhisattva.' In this way, Bodhisattva Ratnakara (Baoji Pusa), following his straightforward mind, can initiate practice; following his practice, he can attain the profound mind; following his profound mind, he can tame his mind; following the taming of his mind, he can act as spoken; following acting as spoken, he can dedicate; following his dedication, he can have skillful means; following his skillful means, he can accomplish sentient beings; following accomplishing sentient beings, then the Buddha-land is pure; following the purity of the Buddha-land, then the Dharma-teaching is pure; following the purity of the Dharma-teaching, then wisdom is pure; following the purity of wisdom, then his mind is pure; following his mind being pure, then all merits are pure. Dharma Master Shi said: 'The straightforward mind is to believe in the Buddha-dharma with a sincere mind.' Once faith is established, one can initiate the practice of various good deeds. Once various good deeds are accumulated, his mind becomes more profound. If the profound mind is firm, then one will not follow various evil deeds. Abandoning evil and following good is called taming the mind. Once the mind is tamed
伏則遇善。斯行遇善斯行則難行能行。難行能行則萬善兼具。萬善兼具故能迴向佛道。向而彌進方便力也。方便之要有三。一善於自行而不取相。二不取證。三善化眾生。具此三者則得凈土。土既清凈則眾生純凈。眾生純凈則與化主同德。故曰皆凈也。諸經雖廣說凈國之行。未明行之階漸。今此詮明至極深廣。不可頓超。宜尋之有途。履之有序。故說發行之跡始於直心。直心即是真心。此心者群生誰不有之。蓋自迷而不知不覺也。故六祖大師云。一念平直即是彌陀。一念邪險即是眾生。蓋以人居濁世現行無明。口說直心行多諂曲。溺於苦海而不能出。是故佛慈愍彼。示之以方便。導之以唸佛。伏彼亂心令舍邪險而歸乎正真。即眾生而生凈土。所以寶王論云。清珠下於濁水。濁水不得不清。佛想投于亂心。亂心不得不佛。是以因唸佛而顯直心。因直心而行眾善。行眾善而得佛凈土。豈非佛祖之方便智力乎。肇法師云。積德者故凈心。心凈則無德不凈。生法師曰。功行則凈土之殊勝因也。功德則凈土之殊妙果也。凈土因果蓋是心之影響。故云欲得凈土必凈其心。所謂聲和響順形直影端者矣。
修進工夫
凈土唯心之說既已明矣。人皆知有必須親到。而後已欲證此道。當以正信為入門以修心為正行。正行者即所
【現代漢語翻譯】 現代漢語譯本： 降伏煩惱就能遇到善緣。如果能做到別人認為難以做到的善行，就能具備各種善行。具備各種善行，所以能夠迴向佛道。迴向而且更加精進，這是方便的力量。方便的要點有三個：一是善於自己修行而不執著于表相；二是不追求證悟；三是善於教化眾生。具備這三點就能得到凈土。凈土清凈，則眾生純凈。眾生純凈，則與阿彌陀佛（凈土的教主）同具功德。所以說都是清凈的。各種經典雖然廣泛地講述了凈土的修行方法，但沒有明確修行的次第。現在這裡詳細說明，極其深廣，不可一下子超越。應該尋找其中的途徑，按照順序踐行。所以說發行的開端在於直心。直心就是真心。這種心，眾生誰沒有呢？只是因為迷惑而不知道不覺悟罷了。所以六祖慧能大師說：『一念平直就是彌陀（阿彌陀佛），一念邪險就是眾生。』因為人居住在污濁的世間，顯現出無明，口說直心，行為卻多是諂媚虛偽，沉溺於苦海而不能自拔。因此佛慈悲憐憫他們，用方便法門來開示他們，用唸佛來引導他們，降伏他們的亂心，使他們捨棄邪險而歸於正真，即在眾生心中生出凈土。所以寶王論說：『清凈的珠子放入濁水中，濁水不得不清凈；佛的念想投入到亂心中，亂心不得不向佛。』因此因爲念佛而顯現直心，因為直心而行各種善事，行各種善事而得到佛的凈土。這難道不是佛祖的方便智慧力量嗎？肇法師說：『積累功德的人，心自然清凈；心清凈，就沒有什麼功德不清凈。』生法師說：『功行是凈土殊勝的因，功德是凈土殊妙的果。』凈土的因果，都是心的影響。所以說想要得到凈土，必須清凈自己的心。這就是所謂的『聲音和諧，迴響就順暢；形體正直，影子就端正』啊。
修進工夫
凈土唯心之說既然已經明白了。人人都知道有凈土，必須親自到達。然後想要證得這個道理，應當以正信為入門，以修心為正行。正行就是所
【English Translation】 English version: Subduing afflictions leads to encountering good fortune. If one can perform good deeds that others find difficult, one will possess all kinds of virtues. Possessing all kinds of virtues enables one to dedicate them to the path of Buddhahood. Dedicating and advancing further is the power of skillful means (Upaya). There are three essential points of skillful means: first, being good at self-cultivation without clinging to appearances; second, not seeking enlightenment; and third, being good at transforming sentient beings. Possessing these three points enables one to attain the Pure Land. When the Pure Land is pure, sentient beings are also pure. When sentient beings are pure, they share the same virtues as Amitabha Buddha (the master of the Pure Land). Therefore, it is said that all are pure. Although various sutras extensively explain the practices for the Pure Land, they do not clearly state the stages of practice. Now, this explains in detail, extremely profound and vast, and cannot be surpassed all at once. One should seek the path within it and practice in order. Therefore, it is said that the beginning of practice lies in the 'straight mind' (直心, zhíxīn). The straight mind is the true mind. Which sentient being does not possess this mind? It is simply because of delusion that they do not know or are not aware of it. Therefore, the Sixth Patriarch, Huineng, said: 'One thought of straightforwardness is Amitabha (彌陀, Mítuó); one thought of evil is a sentient being.' Because people live in a defiled world, manifesting ignorance, they speak of the straight mind but their actions are often flattering and false, drowning in the sea of suffering and unable to escape. Therefore, the Buddha compassionately pities them, showing them skillful means, guiding them with mindfulness of the Buddha, subduing their chaotic minds, causing them to abandon evil and return to truth, thus generating the Pure Land within the minds of sentient beings. Therefore, the Treasure King Treatise says: 'A clear pearl dropped into muddy water, the muddy water cannot but become clear; the thought of the Buddha cast into a chaotic mind, the chaotic mind cannot but turn to the Buddha.' Therefore, the straight mind is revealed through mindfulness of the Buddha, and all kinds of good deeds are performed through the straight mind, and the Pure Land of the Buddha is attained through performing all kinds of good deeds. Is this not the skillful wisdom and power of the Buddhas and Patriarchs?
Cultivating and Advancing Effort
Now that the doctrine of 'Pure Land is Mind Only' is clear, everyone knows that there is a Pure Land and must personally reach it. Then, to realize this truth, one should take right faith as the entrance and cultivating the mind as the right practice. Right practice is what
施之功。所行之行也。此之功行名為凈業。即往生西方之資糧也。此之行業隨人所修。蓋一切人力量有大少機。智有淺深。所以行業不等。上上根智人直下自悟。識自本心。見自本性。即是彌陀。此則是如來。無住無依最上乘境界。萬中無一也。其未能頓悟之人。須是諦信凈土。一心念佛漸次進修。仗阿彌陀佛願力攝持。自己一念真實下工。正如抱橋柱澡洗萬無失一也。雖云唸佛一門。其實意含無盡。是故祖師立教利鈍俱收。有實有權有深有淺有頓有漸皆可修持。上根者參究坐禪。中根者觀想持念。六時修禮日夜精專。下至十念成功。總在一心履踐。各有行相次第階梯。隨力行持皆可進趣。此之行門乃成就佛果菩提之道路也。須是自信自行自修自度。要在立大志發大愿。自辦工夫努力。向前莫作容易。譬如百二十斤檐子到臨時。及節自家擔荷得去方爲了事。決定不在會說會道。廣化人緣上決定。不在有傳有授。扭捏做作上。決定不在廣設道場多點香蠟上。蓋由著事相而迷昧正理。順聲色而違背真宗。數他寶而自無半錢貨。良藥而自疾不救。是故遠祖師云。得其趣者若暗室之燃燈。失其意者同滯指之迷月。殊不悟無心。乃正動念皆邪慧。日旋隱乎昏云。客塵轉翳乎心鏡。遂乃念慮交馳情慾紛競。調伏不息止制。猶繁落無
【現代漢語翻譯】 現代漢語譯本： 佈施的功德，就是所修行的行為。這種功德行為被稱為凈業，也就是往生西方的資糧。這種行業隨著各人所修而不同。因為每個人的力量有大小，根器和智慧有深淺，所以行業也不一樣。上上根器和智慧的人直接當下覺悟，認識自己的本心，見到自己的本性，那就是彌陀（Amitabha，阿彌陀佛），那就是如來（Tathagata，佛陀）。這是無住無依的最上乘境界，萬人中也難有一個。那些不能頓悟的人，必須真誠地相信凈土，一心念佛，逐漸進修，依靠阿彌陀佛的願力攝受護持，自己一念真實地用功。正如抱著橋柱洗澡，萬無一失。雖然說唸佛這一法門，其實意涵無盡。所以祖師立教，利鈍之人都能攝受，有實有權，有深有淺，有頓有漸，都可以修持。上根器的人蔘究坐禪，中根器的人觀想持念，六時修禮，日夜精進專一，下至十念成功，總在一心踐行。各有修行的次第階梯，隨自己的能力修行都可以進步。這種修行法門是成就佛果菩提的道路。必須自信、自行、自修、自度。要在立大志、發大愿，自己努力辦好自己的功夫，努力向前，不要輕易懈怠。譬如一百二十斤的擔子，到臨時，自己能承擔得起才能了事。決定不在於能說會道，廣結人緣上；決定不在於有傳有授，扭捏做作上；決定不在於廣設道場，多點香蠟上。因為執著於事相而迷惑了正理，順從聲色而違背了真宗，數著別人的寶貝而自己沒有半點貨物，有良藥而自己卻不能醫治自己的疾病。所以遠祖師說，『得到其中趣味的人，就像在暗室中點燃燈；失去其中意義的人，就像執著于手指而迷失了月亮。』殊不知無心才是正，動念都是邪慧。太陽被昏暗的雲彩遮蔽，客塵轉而遮蔽了心鏡。於是念頭思慮交織，情慾紛紛競起，調伏不息，制止不了，猶如繁星墜落。
【English Translation】 English version: The merit of giving is the practice that is carried out. This meritorious practice is called pure karma, which is the resource for rebirth in the Western Pure Land. This practice varies according to each person's cultivation. Because everyone's strength varies, and their faculties and wisdom have different depths, the practices are also different. People with superior faculties and wisdom directly awaken in the present moment, recognize their own original mind, and see their own original nature. That is Amitabha (Amitabha, the Buddha of Infinite Light), that is the Tathagata (Tathagata, the Buddha). This is the supreme realm of non-abiding and non-reliance, and it is rare to find one in ten thousand. Those who cannot have a sudden awakening must sincerely believe in the Pure Land, single-mindedly recite the Buddha's name, and gradually cultivate, relying on the power of Amitabha Buddha's vows to receive and uphold them, and truly put in effort with their own single thought. It is like holding onto a bridge pillar while bathing, ensuring no mistakes. Although it is said to be the single practice of reciting the Buddha's name, it actually contains endless meanings. Therefore, the patriarch established the teachings to encompass both the sharp and the dull, with real and expedient, deep and shallow, sudden and gradual methods, all of which can be cultivated. Those with superior faculties engage in Chan meditation, those with intermediate faculties engage in visualization and recitation, practicing the six periods of ritual, diligently and attentively day and night, and even succeeding with ten recitations, all with a single-minded practice. Each has its own order of practice, with successive stages, and all can progress according to their ability. This practice is the path to achieving Buddhahood and Bodhi. One must have self-confidence, self-practice, self-cultivation, and self-liberation. One must establish great aspirations and make great vows, diligently manage one's own efforts, and strive forward without being easily complacent. It is like a load of one hundred and twenty pounds, and only when one can bear it oneself at the time can it be accomplished. It is definitely not about being eloquent and good at speaking, or about building extensive relationships; it is definitely not about having transmissions and teachings, or about pretentious behavior; it is definitely not about establishing large monasteries and burning a lot of incense and candles. Because attachment to phenomena obscures the true principle, following sounds and colors goes against the true essence, counting others' treasures while having no goods of one's own, having good medicine but not being able to cure one's own illness. Therefore, the distant patriarch said, 'Those who attain its flavor are like lighting a lamp in a dark room; those who lose its meaning are like clinging to a finger and being lost to the moon.' It is not understood that no-mind is correct, and that moving thoughts are all wrong wisdom. The sun is obscured by dark clouds, and the dust of the world obscures the mirror of the mind. Thus, thoughts and considerations intertwine, and desires arise in competition, and even if one tries to subdue them, they do not cease, and one cannot stop them, like falling stars.
記者。徒滯于兀然。希有得者。便同諸邪命。指置無從難言正定。無期入於法界。永久處於塵籠。凡修凈土之人。灼然是要敵他生死。不是說了便休。當念無常迅速時不待人。須是把做一件事始得若也。半進半退似信似疑。到了濟得甚麼邊事。如何出離輪迴。若是信得及便從今日去。發大勇猛。發大精進。莫問會與不會。見性不見性。但只執持一句南無阿彌陀佛。如靠著一座須彌山相似搖撼不動。專其心一其意。或參念觀念億念十念或默唸專念繫念禮念。念茲在茲。常憶常念。朝也念。暮也念。行也念。坐也念。心念不空過唸佛不離心。日日時時不要放舍綿綿密密。如雞抱卵常教暖氣相接。即是凈念相繼更加智照。則知凈土即是自心。此乃上智人修進工夫。如此把得定做得主靠得穩。縱遇苦樂逆順境界現前。只是念阿彌陀佛。無一念變異心。無一念退隋心。無一念雜想心。直至盡生永無別念。決定要生西方極樂世界。果能如是用功則歷劫無明。生死業障自然消殞。塵勞習漏自然淨盡無餘。親見彌陀不離本念。功成行滿願力相資。臨命終時定生上品。其或力量未充應須。隨力修習未能專一。辦功亦要朝昏禮念。縱使家緣繁冗無忘十念稱名。日日用心猛著精彩。積功積行發願發心。誓畢此生同登凈域。可謂水須朝海去。云
定入山歸。
資生助道
在家菩薩。唸佛高流日赴檀信之齋。坐享人天之供皆非常道。不若治生有意修行豈妨作務。或田疇播種。或市井經營。或富有家資。或日求升合應思勤則不惰儉。則有餘以此修身方為佛子。若也奢華懶隋生事。蕭條雖欲修行不可得也。信知治世資生皆順正法工巧伎藝饒益群生。欲修凈業正因。當以資生助道。所以潭州黃老常打鐵以修行。居土龐公賣箍籬而養道。喻彌陀畫像為業。戴佛庵發燭資身。可謂一日不作一日不食矣。
作福助緣
有凈業弟子。問蓮宗慈照導師云。弟子專修唸佛三昧。可得用佈施持戒供養作福不。師答曰。汝能專念彌陀。若不持戒則有毀犯罪。若不佈施則長慳貪業。若不供養三寶則有慢業。若不恭敬一切則有輕人罪。是故毀犯即墮地獄。慳貪即墮餓鬼。我慢則常在惡道。輕人則世世貧賤。似此惡業障蔽。欲生凈土其可得乎。如此唸佛之人。譬如旱田栽谷。慾望收成不可得也。故肇法師云。有為雖偽棄之則佛道難成。無為雖真執之則慧性不朗。汝今欲修唸佛三昧。得生凈土速成佛果菩提者。須是專以唸佛為正行。更以福德為兼修。晨夕常勤供養三寶。禮拜懺悔佈施持戒。潔白三業增助凈緣。諸惡莫作眾善奉行。所修一切善根悉皆迴向凈土。成就念
【現代漢語翻譯】 現代漢語譯本 定入山歸。
資生助道
在家菩薩（指在家修行的菩薩）。唸佛高僧大德每日應邀參加檀越（施主）的齋飯，安坐享用人天供養，這都不是長久之計。不如有計劃地謀生，修行又何妨礙工作呢？或者在田地裡播種，或者在市場里經營，或者擁有豐厚的家產，或者每日辛勤勞作，都應該想著勤勞就不會懶惰，節儉就會有剩餘。用這樣的方式修身養性，才算是佛的弟子。如果奢侈懶惰，生活困頓，即使想修行也是不可能的。要知道治理世事，維持生計，都是順應正法，工巧技藝也能饒益眾生。想要修習凈土法門的正因，應當以謀生來輔助修行。所以潭州的黃老常常一邊打鐵一邊修行，居士龐蘊（字道玄）靠賣竹器來養活自己並修行。有人以畫彌陀佛像為職業，戴佛庵靠賣蠟燭來維持生活。真可謂一日不勞動，一日就不得食啊。
作福助緣
有位修習凈土法門的弟子，問蓮宗慈照導師說：『弟子專心修習唸佛三昧（通過唸佛達到一心不亂的境界），可以同時做佈施、持戒、供養等善事嗎？』 慈照導師回答說：『你如果能專心念誦阿彌陀佛，但不持戒就會有毀犯戒律的罪過；不佈施就會增長慳吝貪婪的惡業；不供養三寶（佛、法、僧）就會產生傲慢之心；不恭敬一切眾生就會犯下輕視他人的罪過。因此，毀犯戒律就會墮入地獄，慳吝貪婪就會墮入餓鬼道，傲慢自大就會常在惡道之中，輕視他人就會世世代代貧窮卑賤。像這樣被惡業所障礙，想要往生凈土，怎麼可能呢？』 這樣唸佛的人，就像在旱地上栽種穀物，想要獲得收成是不可能的。所以肇法師說：『有為法雖然虛妄，但如果捨棄它，佛道就難以成就；無為法雖然真實，但如果執著它，智慧之性就不能顯現。』 你現在想要修習唸佛三昧，得以往生凈土，迅速成就佛果菩提，就必須專心以唸佛為正行，更以修福積德為輔助。早晚經常勤奮地供養三寶，禮拜懺悔，佈施持戒，清凈身口意三業，增加往生凈土的助緣。諸惡莫作，眾善奉行。所修的一切善根，全部迴向凈土，成就念佛的功德。
【English Translation】 English version Returning to the Mountain to Settle Down.
Sustaining Life to Aid the Path
Lay Bodhisattvas (referring to Bodhisattvas practicing at home). High-ranking monks who recite the Buddha's name daily attend the feasts of benefactors, sitting and enjoying offerings from humans and gods—these are not permanent ways. It is better to plan one's livelihood; how can practice hinder work? Whether sowing seeds in fields, engaging in business in the marketplace, possessing abundant wealth, or toiling daily, one should think that diligence prevents laziness, and frugality leads to surplus. Cultivating oneself in this way is truly being a disciple of the Buddha. If one is extravagant and lazy, leading to a desolate life, even wanting to practice becomes impossible. Know that managing worldly affairs and sustaining life both accord with the Proper Dharma, and skillful arts benefit all beings. To cultivate the right cause for Pure Land practice, one should use sustaining life to aid the Path. Therefore, Huang Lao of Tanzhou often practiced while blacksmithing, and layman Pang Gong (Pang Yun) supported himself and cultivated the Path by selling bamboo wares. Some make a living by painting Amitabha images, and Dai Fo'an supported himself by selling candles. It can be said that if one does not work for a day, one does not eat for a day.
Making Merit to Aid Conditions
A disciple practicing Pure Land asked the Pure Land lineage's Master Cizhao, 'Disciple is dedicated to cultivating the Samadhi (state of meditative absorption) of reciting the Buddha's name. May I also perform acts of giving, upholding precepts, and making offerings to accumulate merit?' The Master replied, 'If you can wholeheartedly recite Amitabha, but do not uphold precepts, you will have the fault of violating them; if you do not give, you will increase the karma of stinginess and greed; if you do not make offerings to the Three Jewels (Buddha, Dharma, Sangha), you will have arrogance; if you do not respect all beings, you will commit the sin of belittling others. Therefore, violating precepts leads to hell, stinginess and greed lead to the realm of hungry ghosts, arrogance leads to constant presence in evil realms, and belittling others leads to poverty and lowliness in every life.' With such evil karma obscuring the path, how can one hope to be reborn in the Pure Land?' Such a person reciting the Buddha's name is like planting grains in a dry field, hoping for a harvest is impossible. Therefore, Dharma Master Zhao said, 'Although conditioned dharmas are false, abandoning them makes it difficult to achieve the Buddha's path; although unconditioned dharmas are true, clinging to them obscures the nature of wisdom.' If you now wish to cultivate the Samadhi of reciting the Buddha's name, attain rebirth in the Pure Land, and quickly achieve the Bodhi (enlightenment) of Buddhahood, you must wholeheartedly take reciting the Buddha's name as the primary practice, and further take accumulating merit and virtue as supplementary. Diligently make offerings to the Three Jewels morning and evening, prostrate in repentance, give, uphold precepts, purify the three karmas of body, speech, and mind, and increase the aiding conditions for rebirth in the Pure Land. Avoid all evil, practice all good. Dedicate all the roots of goodness you cultivate entirely to the Pure Land, accomplishing the merit of reciting the Buddha's name.
佛功德速證菩提。可謂順水行船。更如櫓棹矣。
去惡取善
凈土十門教誡云。修凈土人須是去惡取善。方得成就功德。若人雖念彌陀。嫉妒心盛名闇。尖刀臨終風力解身百骸疼痛。或言我能持戒他不能行。傲慢師僧輕毀一切。現生折福短壽勞病吐血而亡也。若唸佛之人塵垢未凈。惡念起時須自檢點。或有慳貪心。嗔恨心癡愛心。蛆妒心欺誑心。吾我心貢高心。諂曲心邪見心。輕慢心能所心。及諸逆順境界隨染所生。一切不善之心。設或起時急須高聲唸佛。斂念歸正勿令噁心相續。直下打併淨盡永不復生。所有深信心志誠心。發願迴向心慈悲心。謙下心平等心。方便心忍辱心。持戒心喜舍心。禪定心精進心。菩提心及一切善心。常當守護更要離非梵行。斷惡律儀。雞狗豬羊慎毋畜養。畋獵漁捕皆不應為。當知極樂國內諸上善人。良由捨棄惡緣循行善業。獲生凈土不退菩提。唸佛之人當隨佛學。應以去惡取善爲鑑誡焉。但能依此修持是為凈土正行。可謂無限野云風掃盡。一輪明月照天心。
拔濟幽趣
釋子沙門在家菩薩。既修西方凈業。當運廣大慈悲。如法進修善隨佛教。明因識果鑒是別非。集出世間福智資糧。圓大丈夫等妙功德。是故釋尊再四教誡。我諸弟子隨所住處。當施法食濟諸法界。
一切有情除彼飢渴。極苦化令同趣菩提。若不施食無慈悲心。非吾弟子是惡徒眾。經有明文。詳觀一切眾生不了自性。慳貪嫉妒瞋恨愚癡。於人天鬼畜之中地獄修羅之內。飢渴焦熬愁憂苦惱。冥冥長夜求出無期。以理推之無非宿生父母。如佛所說皆是累劫怨親。是以運觀音之慈悲。修普賢之行愿。誓同拔濟悉脫沉淪。有力者修齋設供。無力者咒食施生施食殊功廣大無量具足妙利。言莫能窮略舉數端。普告賢者。施心一發妙行全彰。具足三檀圓修六度利他自利自覺覺他善。集出世福智永作凈土資糧。廣植镃基圓成體用。乃至埋藏枯骨掩瘞暴尸。普為幽魂代伸懺悔。橋樑義井通濟往來。飲食錢財隨力惠施。每見貧窮凍餒痛切。悲憐至於孤老癃殘倍加慈念。常存利濟曲盡真慈。凡修一切善根盡愿眾產生佛以茲勝利迴向西方。普冀有情同登覺岸。是以蕭梁武帝修水陸之儀。三藏不空有濟孤之法。可謂一雨周沙界群心永夜蘇。
放諸生命
欲趣菩提慈心為本。凡修凈業濟物為先。觀夫飛禽走獸水族游鱗。或掛網羅或拘籠檻。穿腮反翼系足倒懸。將臨湯火之間。欲赴刀砧之上。憂悲恐懼變懾慞惶。望雲漢以魂消。憶林泉而膽碎。雖知萬死猶冀一生。顧盻哀鳴以求救拔。所以弟子悲憐抽財贖命。開籠釋檻斷縛解懸。施水
【現代漢語翻譯】 現代漢語譯本： 使一切有情眾生脫離飢渴之苦，將極度的痛苦轉化為一同趨向菩提（覺悟）的動力。如果不行佈施食物的善行，沒有慈悲之心，就不是我的弟子，而是邪惡之徒。經典中有明確的記載：仔細觀察一切眾生，他們不瞭解自身的本性，充滿慳吝、嫉妒、嗔恨和愚癡。在人、天、鬼、畜生道中，在地獄和修羅道中，他們遭受飢渴的煎熬，充滿憂愁和痛苦，在漫長的黑夜中尋求出路卻遙遙無期。從道理上推斷，他們無非是過去世的父母。正如佛所說，他們都是累世的怨親。因此，我們要運用觀音菩薩的慈悲心，修習普賢菩薩的行愿，發誓一同救拔他們，使他們脫離沉淪之苦。有能力的人可以修齋設供，沒有能力的人可以唸咒加持食物並佈施給眾生。佈施食物的功德殊勝廣大，具有無量妙利。言語無法窮盡，只能略舉幾端，普遍告知各位賢者：佈施之心一旦發起，妙行便全部彰顯。具足財佈施、法佈施、無畏佈施三種佈施，圓滿修習六度（佈施、持戒、忍辱、精進、禪定、智慧），利益他人，利益自己，自覺覺他，善行積累出世間的福德和智慧，永遠作為往生凈土的資糧，廣泛種植福田，圓滿成就本體和作用。乃至埋葬枯骨，掩埋暴露的屍體，普遍為幽魂代為懺悔。修橋鋪路，挖掘義井，方便往來。飲食錢財，隨能力大小進行佈施。每當見到貧窮飢寒的人，就感到切膚之痛，悲憫憐惜；對於孤寡老人和殘疾人，更加倍地慈悲關懷。常存利益眾生的心，竭盡真誠的慈悲。凡是修習一切善根，都發愿眾生能夠成佛，並將這些勝利的功德迴向西方極樂世界，普遍希望一切有情眾生一同登上覺悟的彼岸。因此，蕭梁武帝修設水陸法會的儀軌，三藏法師不空有救濟孤魂野鬼的方法。真可謂『一雨普潤沙界，群生永夜得蘇。』
放生
想要趨向菩提覺悟，慈悲心是根本。凡是修習凈業，救濟眾生是首要。觀察那些飛禽走獸、水族游魚，有的被掛在網羅上，有的被囚禁在籠子里，有的被穿透腮部，有的被反綁翅膀，有的被捆住腳倒掛著，即將面臨被烹煮的境地，即將面臨被刀砍砧剁的命運。它們憂愁悲傷，恐懼害怕，驚慌失措，仰望天空而魂飛魄散，回憶森林泉水而肝膽俱裂。雖然知道萬死一生，仍然希望能夠活下去，顧盼哀鳴，以求救拔。所以弟子們悲憫憐惜，拿出錢財贖買生命，打開籠子，釋放囚犯，解開束縛，施捨清水。
【English Translation】 English version: May all sentient beings be free from hunger and thirst, and may extreme suffering be transformed into the motivation to strive together towards Bodhi (enlightenment). If one does not practice the good deed of offering food and lacks compassion, they are not my disciples, but wicked followers. The scriptures clearly state: Observe carefully all sentient beings, they do not understand their own nature, and are full of stinginess, jealousy, hatred, and ignorance. In the realms of humans, gods, ghosts, and animals, in the hells and the Asura realms, they suffer from the torment of hunger and thirst, filled with sorrow and pain, seeking a way out in the long dark night without hope. Logically, they are none other than our parents from past lives. As the Buddha said, they are all karmic creditors and relatives from countless eons. Therefore, we must employ the compassion of Avalokiteśvara (Guanyin, the Bodhisattva of Compassion), cultivate the vows and practices of Samantabhadra (the Bodhisattva of Universal Goodness), and vow to rescue them together, freeing them from the suffering of sinking into samsara. Those who have the ability can practice offering vegetarian meals, those who do not have the ability can chant mantras to bless food and give it to sentient beings. The merit of offering food is supremely vast, possessing immeasurable wonderful benefits. Words cannot exhaust it, so I will only mention a few points, universally informing all virtuous ones: Once the mind of giving arises, all wonderful actions will be fully manifested. Fully possessing the three kinds of giving (dana): material giving, Dharma giving, and fearlessness giving, perfectly cultivating the six perfections (paramitas): generosity, discipline, patience, diligence, concentration, and wisdom, benefiting others, benefiting oneself, awakening oneself and awakening others, accumulating the blessings and wisdom of transcending the world, forever using them as resources for rebirth in the Pure Land, widely planting fields of merit, perfectly accomplishing the essence and function. Even burying withered bones, covering exposed corpses, universally repenting on behalf of the wandering souls. Building bridges, digging wells, facilitating passage. Giving food, drink, and money, according to one's ability. Whenever seeing the poor and hungry, feeling the pain acutely, with pity and compassion; towards the lonely elderly and the disabled, showing even more compassion and care. Always maintaining the mind of benefiting others, exhausting true compassion. All the roots of good that are cultivated, vow that all beings can attain Buddhahood, and dedicate these victorious merits to the Western Pure Land, universally hoping that all sentient beings can ascend to the shore of enlightenment together. Therefore, Emperor Wu of the Xiao Liang Dynasty established the rituals of the Water and Land Dharma Assembly, and the Tripitaka master Amoghavajra (Bukong) had the method of saving lonely ghosts. It can truly be said, 'One rain universally moistens the sand realm, all beings awaken from the long night.'
Releasing Living Beings
If you want to go to Bodhi enlightenment, compassion is the foundation. Whenever cultivating pure karma, saving beings is the priority. Observe those birds and beasts, aquatic creatures and swimming fish, some are caught in nets, some are imprisoned in cages, some have their gills pierced, some have their wings tied back, some are tied by the feet and hung upside down, about to face the fate of being cooked, about to face the fate of being chopped on the chopping board. They are worried and sad, fearful and afraid, panicked and distraught, looking up at the sky and losing their souls, recalling the forests and springs and breaking their hearts. Although they know that there is one chance of survival out of ten thousand deaths, they still hope to live, looking around and crying out for help. Therefore, disciples feel pity and compassion, take out money to redeem lives, open cages, release prisoners, untie bonds, and offer water.
焚香合掌咒愿。法施事畢安詳放之。或縱陂池或赍林野。皆由佛道展演悲心。乃至上及人倫下沾螻蟻。但能救死無不放生。既乃放生自然長命。因茲勝利迴向西方。普愿眾生同成佛道。所以長者活魚沙彌救蟻。鄭昌圖焚燒罟網。顗禪師建立生池。楊寶之療病雀。敏仲之投鰕蜆。元祖師有頌戒殺。滿禪師說戒放生。可謂慇勤為解丁香結。放出枝頭自在春。
六度萬行齊修
六度者。佈施持戒忍辱精進禪定智慧六波羅蜜也。若唸佛人專修三昧。學出世間須達乎至善。要知六度萬行不出一心。於一心中一切法俱備。如浴大海已用諸河水也。如萬種香為丸。若燒一丸具足眾味。如人取寶獲如意珠王。一切眾寶出生無盡也。何以知其然。執持一句阿彌陀佛故得三昧。一念之中與理相應諸法現前。六度萬行皆悉具足。佈施則心無染著。持戒則不起妄緣。忍辱則能所俱忘。精進則心無間斷。禪定則動靜俱寂。智慧則不立絲毫。乃一度之中出無量度。度度之內如帝網羅。但知一心本空自然萬行具足。是故八萬四千法門。八萬四千智慧。八萬四千功德。皆從一念唸佛心中出生也。華嚴經賢首菩薩言。佛子於一切時中。善用其心則獲一切勝妙功德。可謂一性圓通一切性。一法遍含一切法。
維摩大士示凈土八法
【現代漢語翻譯】 現代漢語譯本 焚香合掌，虔誠地祈禱祝願。法事完畢后，以安詳的心態放生。或者將它們放回池塘，或者將它們帶到山林田野。這些都是通過佛法的教義來展現慈悲心。乃至向上及於人類，向下澤被螻蟻。只要能夠救活，沒有不放生的。既然已經放生，自然能夠長命。因此，將這些功德迴向西方極樂世界，普遍希望一切眾生共同成就佛道。所以有長者放生活魚，沙彌救助螞蟻，鄭昌圖焚燒捕魚的網，顗禪師建立放生池，楊寶救治受傷的雀鳥，敏仲投喂小蝦和河蜆。元祖師有關於戒殺的頌詞，滿禪師講述戒殺放生的道理。這真是慇勤地為解開丁香的花結，放出枝頭自在的春天。
六度萬行齊修
六度指的是：佈施（Dāna，給予）、持戒（Śīla，道德行為）、忍辱（Kṣānti，忍耐）、精進（Vīrya，努力）、禪定（Dhyāna，冥想）和智慧（Prajñā，智慧）這六種波羅蜜（Pāramitā，到達彼岸）。如果唸佛之人專注于修習三昧（Samādhi，專注），學習出世間的道理，就必須達到至善的境界。要知道六度萬行都離不開一心。在一心中，一切法都具備。如同沐浴在大海中，就已經用到了所有的河水。如同用萬種香料製成丸，如果焚燒一丸，就具備了所有的香味。如同人得到寶物，獲得瞭如意珠王（Cintāmaṇi，如意寶珠），一切眾寶都會無盡地涌現。為什麼會這樣呢？因為執持一句阿彌陀佛（Amitābha，無量光佛）的名號，就能得到三昧。在一念之中，與真理相應，諸法就會顯現。六度萬行都完全具備。佈施就是心中沒有染著，持戒就是不生起虛妄的因緣，忍辱就是能忍受和所忍受的都忘記，精進就是心中沒有間斷，禪定就是動和靜都寂滅，智慧就是不建立絲毫的執著。乃至於一度之中，生出無量的度。度度之內，如同帝釋天的網羅（Indra's net，因陀羅網）。只要知道一心本空，自然萬行具足。因此，八萬四千法門，八萬四千智慧，八萬四千功德，都是從一念唸佛的心中出生的。《華嚴經》（Avataṃsaka Sūtra）中賢首菩薩（Xian Shou Bodhisattva）說：『佛子在一切時中，善用其心，則獲得一切勝妙功德。』真可謂一性圓通一切性，一法遍含一切法。
維摩大士示凈土八法
【English Translation】 English version Burning incense and joining palms, sincerely pray and make vows. After the Dharma service is completed, release the creatures with a peaceful mind. Either release them back into ponds or take them to forests and fields. All of these actions demonstrate compassion through the teachings of the Buddha-dharma. Extending upwards to humans and downwards to ants. As long as they can be saved, none are not released. Since they have been released, they will naturally live longer. Therefore, dedicate these merits to the Western Pure Land, universally hoping that all sentient beings will together attain Buddhahood. Thus, there was an elder who released live fish, a novice monk who saved ants, Zheng Changtu who burned fishing nets, Chan Master Zhiyi who established a life-release pond, Yang Bao who healed injured sparrows, and Min Zhong who fed small shrimp and clams. Patriarch Yuan had a verse on abstaining from killing, and Chan Master Man spoke about the principles of abstaining from killing and releasing life. It can be said that they diligently untied the clove knots, releasing the free spring on the branches.
Cultivating the Six Perfections and Myriad Practices Together
The Six Perfections (Ṣaṭpāramitā) are: Generosity (Dāna), Morality (Śīla), Patience (Kṣānti), Diligence (Vīrya), Meditation (Dhyāna), and Wisdom (Prajñā). If a person who recites the Buddha's name focuses on cultivating Samādhi (concentration), and learns the principles of transcending the world, they must reach the state of utmost goodness. Know that the Six Perfections and myriad practices do not go beyond the One Mind. Within the One Mind, all Dharmas are complete. It is like bathing in the ocean, which already uses the water of all rivers. It is like making a pill from ten thousand kinds of incense; if you burn one pill, it contains all the flavors. It is like a person obtaining a treasure, obtaining the Cintāmaṇi (wish-fulfilling jewel) king, from which all treasures arise endlessly. How do we know this is so? Because by holding onto the single phrase 'Amitābha' (Amitābha, Infinite Light Buddha), one obtains Samādhi. In a single thought, corresponding to the truth, all Dharmas manifest. The Six Perfections and myriad practices are all fully present. Generosity is when the mind has no attachment, morality is when no false conditions arise, patience is when both the one who endures and what is endured are forgotten, diligence is when the mind is without interruption, meditation is when both movement and stillness are extinguished, and wisdom is when no trace of attachment is established. Even within one perfection, countless perfections arise. Within each perfection, it is like Indra's net (Indra's net). Just know that the One Mind is fundamentally empty, and naturally the myriad practices are complete. Therefore, the eighty-four thousand Dharma gates, eighty-four thousand wisdoms, and eighty-four thousand merits all arise from the single thought of reciting the Buddha's name. In the Avataṃsaka Sūtra (Flower Garland Sutra), Bodhisattva Xian Shou (Worthy Leader Bodhisattva) said: 'Disciples of the Buddha, at all times, if they use their minds well, they will obtain all supreme and wonderful merits.' It can truly be said that one nature perfectly connects all natures, and one Dharma universally contains all Dharmas.
Vimalakīrti (Vimalakīrti) Shows the Eight Dharmas of the Pure Land
維摩詰經云。眾香世界菩薩問曰。菩薩成就幾法。於此世界行無瘡疣生於凈土。維摩詰言。菩薩成就八法。於此世界行無瘡疣生於凈土。何等為八。饒益眾生而不望報。代一切眾生受諸苦惱。所作功德盡以施之。等心眾生謙下無閡。于諸菩薩視之如佛。所未聞經聞之不疑。不與聲聞而相違背。不嫉彼供不高己利。而於其中調伏其心。常省己過不訟彼短。恒以一心求諸功德。是為八法行無瘡疣生於凈土。
較明修行難易
娑婆濁境眾苦集而求道難成。凈土樂邦諸善聚而位登不退。稱名號者諸佛護念而往生。發菩提者彌陀光照而增進。菩薩羅漢與其同儔。水鳥樹林悉皆唸佛。耳畔常聞妙法。心中頓絕貪嗔。快樂無窮壽量何極。一生彼土便獲阿惟。豈比人天道中。觸目多諸違順。權乘路上善根希有周圓。地前三賢尚未見道而失念。舍利六住猶遇惡緣而退心。所以法華會上退席者五千。寶積經中失道者猶眾。觀佛世尚爾。何今時不然。華嚴合論。問曰。如涅槃經云。聞常住二字尚七劫不墮地獄。華嚴經云。設聞如來名及與所說法。不生信解亦能成種。何故第六住心。及地前菩薩猶言有退。答曰。從凡入道勝解未成。未得謂得便生憍慢。不近勝友不敬賢良為怠慢故久處人天隨違順緣。惡念一起即成地獄。若一信不慢
【現代漢語翻譯】 現代漢語譯本： 《維摩詰經》中說，眾香世界的菩薩問道：『菩薩成就哪些法，才能在這個世界修行而沒有過失，並往生到凈土？』 維摩詰回答說：『菩薩成就八種法，才能在這個世界修行而沒有過失，並往生到凈土。』 『是哪八種法呢？饒益眾生而不求回報，代替一切眾生承受各種苦惱，所作的功德全部施捨給眾生，以平等心對待眾生，謙虛恭敬沒有障礙，對於其他菩薩視如佛陀，對於從未聽過的經典聽聞后不懷疑，不與聲聞乘的教義相違背，不嫉妒他人的供養，不抬高自己的利益，並且在這些境界中調伏自己的心，經常反省自己的過失而不議論他人的缺點，恒常以一心求取各種功德。』 『這就是成就八種法，修行沒有過失，往生到凈土。』
較明修行難易
娑婆濁世，眾多的痛苦聚集，求道難以成就。凈土樂邦，諸多的善行聚集，證得果位永不退轉。稱念阿彌陀佛名號的人，諸佛護念而得以往生。發菩提心的人，阿彌陀佛的光明照耀而增進修行。 菩薩和阿羅漢與他們同伴。水鳥樹林都在念佛。耳邊經常聽到微妙的佛法，心中立刻斷絕貪婪和嗔恨。快樂無窮無盡，壽命沒有極限。一旦往生到彼土，便獲得阿惟越致（Avivartin，不退轉）。 這哪裡能和人天道中相比呢，觸目所及都是各種違逆和順從的境界。權乘（方便之教）的道路上，善根很少有圓滿的。地上菩薩之前的賢位菩薩，尚未見到真理而失去正念。舍利弗（Sariputra）六住位的修行，尚且會遇到惡緣而退失道心。所以《法華經》的法會上，退席的有五千人。《寶積經》中失去道心的仍然很多。觀佛在世的時候尚且如此，何況現在呢？ 《華嚴合論》中說：『有人問，如《涅槃經》中說，聽到『常住』這兩個字，尚且七劫不墮地獄。《華嚴經》中說，即使聽到如來的名號以及所說的法，不生起信心和理解，也能成為成佛的種子。為什麼第六住位的菩薩以及地前菩薩仍然說會有退轉呢？』 回答說：『從凡夫進入聖道的過程中，殊勝的理解尚未成就，沒有得到卻以為自己得到了，便會產生驕慢之心。不親近殊勝的善友，不尊敬賢良的人，因為懈怠的緣故長期處於人天道中，隨著違逆和順從的因緣流轉。惡念一旦生起，立刻就會墮入地獄。如果一旦生起信心而不驕慢……』
【English Translation】 English version: The Vimalakirti Sutra says: A Bodhisattva from the World of All Fragrances asked: 'What practices must a Bodhisattva accomplish to practice in this world without faults and be reborn in a Pure Land?' Vimalakirti said: 'A Bodhisattva must accomplish eight practices to practice in this world without faults and be reborn in a Pure Land.' 'What are these eight? Benefiting sentient beings without expecting reward, taking upon oneself the sufferings of all sentient beings, dedicating all merits one has accumulated to them, treating all beings with equanimity, being humble and respectful without obstruction, regarding all Bodhisattvas as Buddhas, not doubting the sutras one has never heard before upon hearing them, not contradicting the teachings of the Sravakas (Hearers), not being jealous of others' offerings, not exalting one's own benefits, and subduing one's mind in these circumstances, constantly reflecting on one's own faults and not discussing others' shortcomings, constantly seeking all merits with a single mind.' 'These are the eight practices to accomplish, practicing without faults, and being reborn in a Pure Land.'
Comparing the Difficulty of Practice
In the Saha world (Saha World, this world of suffering), where many sufferings gather, it is difficult to achieve the Way. In the Pure Land, where many good deeds gather, one attains a position of non-retrogression. Those who recite the name of Amitabha Buddha (Amitabha, Infinite Light), are protected by all Buddhas and are reborn there. Those who generate Bodhicitta (Bodhicitta, the mind of enlightenment), are illuminated by the light of Amitabha and progress in their practice. Bodhisattvas and Arhats (Arhats, enlightened disciples) are their companions. Water birds and trees all recite the Buddha's name. One constantly hears the wonderful Dharma (Dharma, the teachings of the Buddha) by one's ear, and greed and hatred are immediately cut off in one's mind. Happiness is endless and lifespan is limitless. Once reborn in that land, one attains Avinivartaniya (Avinivartaniya, non-retrogression). How can this be compared to the realms of humans and devas (devas, gods), where one encounters various adverse and favorable circumstances? On the path of expedient teachings, good roots are rarely complete. The Sages before the Bhumi (Bhumi, stages of Bodhisattva development) have not yet seen the truth and lose mindfulness. Sariputra (Sariputra, one of the Buddha's chief disciples) at the Sixth Abode still encounters evil conditions and regresses in his mind. Therefore, at the assembly of the Lotus Sutra, five thousand people withdrew. In the Ratnakuta Sutra (Ratnakuta Sutra, a collection of sutras), there were still many who lost their way. It was still like that when the Buddha was in the world, how could it be different now? The Huayan Commentary says: 'Someone asked, as the Nirvana Sutra (Nirvana Sutra, a sutra on the Buddha's final teachings) says, hearing the two words 'permanence' (常住) still prevents one from falling into hell for seven kalpas (kalpas, eons). The Avatamsaka Sutra (Avatamsaka Sutra, the Flower Garland Sutra) says, even hearing the name of the Tathagata (Tathagata, 'Thus Gone One', an epithet of the Buddha) and the Dharma he speaks, without generating faith and understanding, can still become a seed for Buddhahood. Why is it said that Bodhisattvas at the Sixth Abode and before the Bhumis still regress?' The answer is: 'In the process of entering the Path from being an ordinary person, the superior understanding has not yet been accomplished, and one thinks one has attained what one has not, and arrogance arises. Not approaching superior friends, not respecting virtuous people, because of laziness, one remains in the realms of humans and devas for a long time, flowing with adverse and favorable conditions. Once an evil thought arises, one immediately falls into hell. If one generates faith without arrogance...'
常求勝友。即無此失。何以故。權教中。第六住心地前三賢。總未見道所修行業皆是有為。凡有無明皆是折伏。有力即不退失。至八地中始入無功用行。是知三乘之士歷僧祇劫而功行無成。唸佛之門于彈指頃而位階不退。是以生凈土者唯善無惡故。位無有退者決定成佛。故彌陀經云。極樂國土眾生生者。皆是阿鞞跋致是也。嗟乎初心信淺。非他力難以進修。我佛愿深但有緣悉皆攝受須信。余門學道如蟻子上于高山。凈土往生似風帆行於順水。彌陀接引直趣菩提。眾聖提攜高超三界。上品即登佛果。下生猶勝天宮。普信勿疑同修不退。
天臺示凈土忻厭二行門
十疑論云。欲生凈土須具厭忻二行。一者厭離行。常觀此身膿血屎尿。惡露臭穢不凈。初觀世人。從情慾貪愛生。是種子不凈。二觀父母赤白和合。是受生不凈。三住母胎藏即是住處不凈。四在母胎時唯食母血。即是食啖不凈。五十月滿足從產門出。即是初生不凈。六內身膿血即是舉體不凈。七死後膀脹爛壞。即是究竟不凈。觀身既爾。觀人亦然。次觀娑婆穢境。眾苦共集生老病死。怨憎會苦愛別離苦。憂悲煩惱三塗八難。六趣輪迴地水火風。無常敗壞貪瞋癡慢。遇境生心應當厭離。才生厭離凈土必成。二者忻樂行求生凈土。為欲救拔一切眾生苦故。
【現代漢語翻譯】 現代漢語譯本：
應當時常尋求殊勝的善友，這樣就不會有退失。為什麼呢？在權教中，第六住位之前的菩薩，以及十住、十行、十回向這三賢位的修行者，他們所修的行業都是有為法。凡是有無明煩惱，都需要加以折伏。有力量才能不退失。到了八地菩薩的果位，才開始進入無功用行。由此可知，三乘的修行者歷經漫長的阿僧祇劫，其功行也難以成就。而唸佛法門，在極短的彈指頃刻之間，就能證得不退轉的果位。因此，往生凈土的人，只有善行而沒有惡業，所以果位上沒有退轉，必定能夠成就佛果。所以《彌陀經》上說：『極樂國土的眾生，凡是往生到那裡的，都是阿鞞跋致（不退轉）。』唉！初學者的信心淺薄，不是依靠阿彌陀佛的願力難以進步修持。阿彌陀佛的願力深廣，只要有緣分的眾生，都會被攝受。必須相信，其他法門學道，就像螞蟻爬高山一樣艱難。而往生凈土，就像風帆在順風中航行一樣容易。阿彌陀佛接引我們，直接趨向菩提。眾多聖賢提攜我們，高超於三界之外。上品往生就能立即證得佛果，下品往生也勝過在天宮享樂。希望大家普遍相信，不要懷疑，共同修持不退轉的法門。
天臺宗開示的凈土欣厭二行門：
《十疑論》中說：想要往生凈土，必須具備厭離和欣樂這兩種修行。一是厭離行。常常觀想這個身體，充滿了膿血、糞便、屎尿等污穢不凈之物。首先觀想世人，從情慾和貪愛中產生，這是種子不凈。其次觀想父母的赤白二精和合，這是受生不凈。第三觀想住在母親的胎藏中，這是住處不凈。第四觀想在母親的胎中，只能吃母親的血，這是食啖不凈。第五觀想五個月滿足后，從產門出生，這是初生不凈。第六觀想身體內部充滿了膿血，這是舉體不凈。第七觀想死後身體膨脹腐爛，這是究竟不凈。觀想自身如此，觀想他人也是如此。其次觀想娑婆世界的污穢環境，各種苦難聚集在一起，有生老病死苦、怨憎會苦、愛別離苦、憂悲煩惱，以及三塗八難、六道輪迴、地水火風的無常敗壞，還有貪嗔癡慢等煩惱。遇到這些境界產生心念時，應當厭離。只要生起厭離心，往生凈土必定能夠成就。二是欣樂行。發願求生凈土，是爲了救拔一切眾生的苦難。
【English Translation】 English version:
Always seek virtuous friends. Then there will be no regression. Why? In the provisional teachings, the practitioners before the Sixth Stage (of the Ten Dwellings), and the Three Worthies (Ten Dwellings, Ten Practices, and Ten Dedications) have not yet seen the Path. All their practices are conditioned. All ignorance must be subdued. Only with strength can one avoid regression. Only upon reaching the Eighth Ground (of a Bodhisattva) does one enter effortless practice. Thus, it is known that practitioners of the Three Vehicles spend countless kalpas without achieving success in their practices. However, the Pure Land path allows one to attain a non-regressing stage in the snap of a finger. Therefore, those born in the Pure Land have only good and no evil. Thus, their stage has no regression, and they are certain to become Buddhas. Therefore, the Amitabha Sutra says: 'All beings born in the Land of Ultimate Bliss are Avaivartika (non-regressing).' Alas! The faith of beginners is shallow, and it is difficult to advance without the power of others (Amitabha Buddha). The vows of my Buddha are deep, and all who have affinity are accepted. One must believe that learning the Path through other methods is like an ant climbing a high mountain. Rebirth in the Pure Land is like a sailboat traveling in favorable winds. Amitabha Buddha receives and guides us directly towards Bodhi. The many sages support us, transcending the Three Realms. Superior rebirth immediately attains Buddhahood, while even lower rebirth is superior to heavenly palaces. May all believe without doubt and cultivate the non-regressing path together.
The Two Practices of Joy and Aversion in Pure Land, as taught by the Tiantai School:
The Treatise on Ten Doubts states: To be born in the Pure Land, one must possess the two practices of aversion and joy. First is the practice of aversion. Constantly contemplate this body as filled with pus, blood, feces, urine, and other foul and impure things. First, contemplate that worldly people are born from lust and craving, which is impure seed. Second, contemplate the union of the parents' red and white essences, which is impure conception. Third, contemplate dwelling in the mother's womb, which is an impure dwelling place. Fourth, contemplate that while in the mother's womb, one only eats the mother's blood, which is impure consumption. Fifth, contemplate being born from the birth canal after five months, which is impure birth. Sixth, contemplate that the inner body is filled with pus and blood, which is entirely impure. Seventh, contemplate that after death, the body swells and rots, which is ultimately impure. Contemplate the self in this way, and contemplate others in the same way. Next, contemplate the defiled environment of the Saha world, where all kinds of suffering gather: the suffering of birth, old age, sickness, and death; the suffering of meeting those one hates; the suffering of separation from those one loves; sorrow, grief, and afflictions; the Three Evil Paths and the Eight Difficulties; the cycle of the Six Realms; the impermanent decay of earth, water, fire, and wind; and the afflictions of greed, anger, ignorance, and pride. When encountering these states and generating thoughts, one should feel aversion. As long as aversion arises, rebirth in the Pure Land will surely be achieved. Second is the practice of joy. Vow to be born in the Pure Land in order to save all beings from suffering.
是故希心起想樂緣西方凈國。百寶莊嚴金地瓊林。花池光彩神通自在。任意他方永絕死生更無煩惱。阿彌陀佛相好光明法門自悟。衣食自然諸快樂門故須忻樂。
凈業道場
夫凈業者。無相無為之妙行。不染不滯之玄宗。道場者三世諸佛之住持。菩提正覺之閫域。豈名相數量之可測。非智識能所之述乎。得其旨也以誠敬為莊嚴。以行愿為軌則。所以維摩詰經中示道場之眾相。遠祖師法社有節度之敘文。是以解斯義者。入于實相境與智合。事與理並然。五分之法身。香炳千光之智慧燭。絕思絕慮謂之清凈齋修。曰敬曰嚴。謂之平等供養。行住坐臥不離道場舉動施為無非佛事。唸唸彌陀出世。心心菩薩放光。行行儘是西方。步步皆登寶所。無一法而非正法。舉一音而皆圓音。發一念則天龍護持。行一令則魔王喪膽。此則靈山一會儼然未散。是名真法供養如來。論功德則無量無邊。論果報則難思難議。以此祈福則何福不臻。以此度生則有生皆度。是名真實功德。是名凈業道場。今嗟末代有等癡人。不究自心不知佛理。執著外境為實。一向著相修行。這邊做幾會道場。那裡點幾斤香燭。某處化多少人。懺戒幾時點若干個化緣。我是張導師傳宗。他是李師長徒弟。彼是普字號。伊是覺字宗。不思根本自何來。名競枝
【現代漢語翻譯】 現代漢語譯本 因此，希望以清凈之心，欣慕西方極樂凈土。那裡有百寶莊嚴，黃金鋪地，美玉成林的景象。蓮花池光彩奪目，神通變化自在無礙。一旦往生，便永遠脫離生死輪迴，再無任何煩惱。阿彌陀佛（Amitabha，意為無量光佛）的莊嚴相好自然顯現，所修習的佛法也能自然領悟。衣食自然豐足，各種快樂無盡，因此應當心生歡喜。
凈業道場
所謂『凈業』，是指無形無相、無為而為的微妙修行，是不受污染、不執著任何事物的玄妙宗旨。『道場』，是過去、現在、未來一切諸佛所安住的地方，是通往菩提正覺的場所。它的境界豈是可以用名相和數量來衡量的？又豈是可以用智識和能力來描述的？真正領悟其中真諦的人，會以真誠恭敬之心來莊嚴道場，以修行和誓願作為行為的準則。所以，《維摩詰經》中展示了道場的各種景象，遠祖師的法社也有關於節度的敘述文章。因此，理解這些含義的人，就能進入實相境界，與智慧合一，事相與理體並存。點燃五分法身的香，照亮千光智慧的明燈。斷絕思慮，就叫做清凈齋修；心懷恭敬和莊嚴，就叫做平等供養。行住坐臥都不離開道場，一舉一動、一言一行都無不是佛事。唸唸之間，阿彌陀佛（Amitabha）都在世間示現；心心相續，菩薩都在放射光明。所行之事，無一不是通往西方極樂世界；所邁出的每一步，都是登上珍寶之地。沒有哪一種法不是正法，所發出的任何一個聲音都是圓滿之音。只要發起一個念頭，天龍八部都會前來護持；只要頒佈一道指令，魔王都會嚇得喪魂落魄。這就像靈山法會依然沒有散去一樣，這就是真正的以佛法供養如來。如果論及功德，那是無量無邊；如果論及果報，那是難以思議。用這種方式祈求幸福，那麼任何幸福都會降臨；用這種方式度化眾生，那麼所有的眾生都能得到度化。這就是真實的功德，這就是凈業道場。現在可嘆末法時代，有一些愚癡之人，不探究自己的內心，不瞭解佛法的真理，執著于外在的境界，一味地著相修行。一會兒在這裡做幾場道場，一會兒在那裡點幾斤香燭，又在某個地方化了多少人，懺悔戒律幾次，點了多少個化緣。我是張導師的傳人，他是李師長的徒弟，那個是普字輩的，這個是覺字宗的。卻不思考根本從何而來，只在名利上爭強好勝。
【English Translation】 English version Therefore, aspire with a pure heart, longing for the Western Pure Land of Ultimate Bliss. There, you'll find adornments of hundreds of treasures, golden grounds, and forests of jade. Lotus ponds radiate light, and supernatural powers are freely wielded. Once reborn there, you'll be forever free from the cycle of birth and death, with no more afflictions. The majestic form and light of Amitabha (Amitabha, meaning Infinite Light Buddha) will naturally manifest, and the Dharma you cultivate will be naturally understood. Food and clothing will be naturally abundant, and all kinds of happiness will be endless, so you should rejoice in it.
Pure Karma Practice Place
『Pure Karma』 refers to the subtle practice of being formless, non-active, and unconditioned; it is the profound principle of being unpolluted and unattached to anything. 『Practice Place』 is the abode of all Buddhas of the past, present, and future, and the realm leading to Bodhi and Perfect Enlightenment. How can its realm be measured by names and numbers? How can it be described by knowledge and ability? Those who truly understand its essence will use sincerity and reverence to adorn the practice place, and take practice and vows as the guidelines for their actions. Therefore, the Vimalakirti Sutra shows various aspects of the practice place, and the ancestral master's Dharma society has writings on regulations. Therefore, those who understand these meanings can enter the realm of reality, unite with wisdom, and have phenomena and principle coexist. Light the incense of the fivefold Dharma body, and illuminate the lamp of thousand-light wisdom. Cutting off thoughts and worries is called pure fasting and cultivation; having reverence and solemnity is called equal offering. Whether walking, standing, sitting, or lying down, one never leaves the practice place; every action and deed is nothing but a Buddha's work. In every thought, Amitabha (Amitabha) appears in the world; in every moment, Bodhisattvas radiate light. Every action leads to the Western Pure Land, and every step ascends to the treasure land. No Dharma is not the right Dharma, and every sound is a perfect sound. As soon as a thought arises, the devas and nagas will protect it; as soon as an order is issued, the demon kings will lose their courage. This is like the Vulture Peak Assembly that has not yet dispersed, and it is called truly offering the Dharma to the Tathagata. If we talk about merit, it is immeasurable and boundless; if we talk about karmic rewards, it is inconceivable and indescribable. If you pray for blessings in this way, then no blessing will not come; if you liberate sentient beings in this way, then all sentient beings can be liberated. This is called true merit, this is called the Pure Karma Practice Place. Now, alas, in the degenerate age, there are some foolish people who do not investigate their own minds, do not understand the truth of the Buddha Dharma, cling to external realms as real, and always practice with attachment to forms. They hold a few Dharma assemblies here, light a few pounds of incense candles there, convert so many people in a certain place, repent of the precepts for a few times, and collect so many alms. I am a successor of Instructor Zhang, he is a disciple of Master Li, that one is of the Pu generation, and this one is of the Jue sect. They do not think about where the root comes from, but compete for fame and gain.
條無是處。更又胡言漢語動輒是此非他。妄解佛經密傳偽教。打口鼓子弄葛藤頭。爭我爭人論高論下。漏逗不少出丑甚多。不知羞恥故如斯。豈識慚惶胡恁么。將凈土一實之道。變雜劇場把。彌陀萬德之名。做山歌唱失卻祖師正眼鈍置蓮宗教門。達人暗地悲傷。識者觀時驚愕。更有敲鐃打鈸念真言。攙僧門之應副。咒水書符談禍福。狀師巫之所為。差遣諸天。追亡攝崇喝罵三寶。救病驅邪。百樣蹊蹺。萬般姹異。腳波波與他人作奴僕。忙急急不顧命趁門徒。讀誦時十錯九訛。禮念時七啰八唣。展開經打瞌睡收起經說傢俬聚頭磕腦弄精魂。作隊成群干打鬨。不思因果不顧罪愆。借佛祖廣大法門。受人天禮拜供養。美則固美。善則未善。若是持佛戒在佛門。當學如來之道。誦佛經行佛行。方盡祖師之心未能入聖超凡。惟恐無德應供。如抹卓布不無穢污。于自身似磨刀石。未免消磨于本體。若能覺悟只好回頭。當初投佛持齋畢竟為甚麼。事既不能救于生死。爭如自退省修持。專念彌陀勤求懺悔。近智人蔘尋佛理。向靜處體究心王頓令業海息波濤。顯出驪珠照天地。圓成自己利益他人。若遇應供道場慎勿放逸輕慢。依節度以無違。遵齋經而奉法。現前即得唸佛三昧。只此是個安樂法門。上可以報答四恩。下可以拔濟三有。實不
枉為佛子。亦免辜負己靈信。愿相資行解均備。如斯行履。即現在之彌陀。自此修持真人天之眼目。是大緣也。豈小補哉。會么青山高處見天闊。白藕開時聞水香。
自行化他
佛言。自未得度先欲度人者。菩薩發心自覺已圓復覺他者。如來應世故。我蓮宗祖師。創立唸佛一門。行解相應自利利人。化物有方誨人存理。稱曰導師。專以唸佛三昧示導於人。普令超出世間也。是故教傳天下人皆仰焉。今之為師者不達其道局于名相。多集徒眾不修實行。空有人師之名。無法可師於人。欲人恭敬尊重。無德受人恭敬。誠可恥也。經云。凡欲度人者。先需求自度。維摩云。自疾不能救云何救他疾。又地獄報應經云。自不清凈教人清凈無有是處。智度論云。譬如二人各有親屬為水所溺。一人情急直入水。救為無方便彼此俱沒。一人有其方便。往取船筏乘之救接。悉皆度脫水溺之難。是故為人師者。有度人之心。無度人之智。何得端然拱手。空腹高心不肯親近明師。惟知倨傲受人禮拜恭敬供養。因貪虛譽實種禍基。譬如凡夫妄號帝王自取誅滅。即前之所謂無方便而救人也。豈何妄為哉。大凡為人之師欲度弟子。要當觀照從上佛祖修行之因地。得道之源流。傳宗之正印。唸佛之法門一一考究。明白自信自行。一一修持一
【現代漢語翻譯】 現代漢語譯本 枉為佛子，也免得辜負了自己的靈性與信仰。愿彼此互相幫助，修行與理解都完備。像這樣修行，就是現在的彌陀（Amitabha，阿彌陀佛）。從此修持，成為人天之眼目，這是大因緣啊，豈是小小的補益呢？會嗎？青山高處見天闊，白藕開時聞水香。
自行化他
佛說：自己尚未得度卻先想度人的人，是菩薩發心；自己覺悟圓滿后又去覺悟他人的人，是如來應世的緣故。我蓮宗祖師，創立唸佛一門，修行與理解相應，既能自利又能利人。教化眾生有方法，教誨他人有道理，被稱為導師。專門以唸佛三昧（Samadhi，正定）來引導他人，普遍使人超出世間。因此，教義傳遍天下，人們都仰慕他。現在做人師表的，不通達其中的道理，侷限於名相，聚集眾多徒眾卻不修習實際的修行，空有爲人師表的名聲，卻沒有可以教導他人的方法。想要別人恭敬尊重，卻沒有德行來接受別人的恭敬，實在可恥啊。《經》中說：凡是想要度化他人的人，首先必須求得自身的解脫。《維摩詰經》說：自己的疾病都不能救治，又怎麼能救治他人的疾病呢？又《地獄報應經》說：自己不清凈卻教導他人清凈，沒有這樣的道理。《智度論》說：譬如兩個人，各有親屬被水淹沒，一個人情急之下直接跳入水中救人，因為沒有方便的方法，結果彼此都淹沒了；另一個人有方便的方法，去取來船筏，乘坐船筏救接，全部都脫離了被水淹沒的災難。因此，作為人師，有度化他人的心，卻沒有度化他人的智慧，怎麼能端坐拱手，空腹高心，不肯親近明師，只知道傲慢地接受別人的禮拜、恭敬和供養，因為貪圖虛名而實際種下禍根，譬如凡夫妄自稱帝，自取滅亡，就是前面所說的沒有方便的方法而救人啊，豈可胡作非爲呢？大凡作為人師，想要度化弟子，應當觀察從上佛祖修行的因地，得道的源流，傳宗的正印，唸佛的法門，一一考究，明白自信，一一修持。
【English Translation】 English version To be a Buddhist in vain is to fail one's own spirit and faith. May we assist each other, with both practice and understanding complete. Such practice is the present Amitabha (Amitabha, Infinite Light Buddha). From this cultivation, one becomes the eye of humans and devas, a great affinity, not a small benefit. Do you understand? At the high peaks of green mountains, one sees the vastness of the sky; when white lotuses bloom, one hears the fragrance of water.
Self-Cultivation and Transforming Others
The Buddha said: 'One who has not attained liberation but wishes to liberate others is a Bodhisattva's aspiration; one who has awakened and then awakens others is the reason for the Tathagata's (Tathagata, 'Thus Gone One', refers to the Buddha) appearance in the world.' Our Lotus School's patriarch established the Pure Land (唸佛) practice, where practice and understanding correspond, benefiting both oneself and others. Transforming beings has methods, and instructing others has principles, hence the title 'Guide'. He specifically uses the Samadhi (Samadhi, meditative absorption) of mindfulness of the Buddha to guide others, universally enabling them to transcend the world. Therefore, the teachings spread throughout the world, and people admire him. Those who are teachers today do not understand the principles, are confined to names and forms, gather many followers but do not cultivate actual practice, having only the name of a teacher but no method to teach others. They desire others to be respectful and reverent but lack the virtue to receive such respect, which is truly shameful. The Sutra says: 'Those who wish to liberate others must first seek their own liberation.' Vimalakirti (維摩詰) said: 'If one cannot cure one's own illness, how can one cure the illnesses of others?' Furthermore, the Sutra of Retribution in Hell says: 'If one is not pure oneself but teaches others to be pure, there is no such principle.' The Mahaprajnaparamita Sastra (智度論) says: 'For example, two people each have relatives drowning in water. One person, in a moment of urgency, jumps directly into the water to save them, but because there is no expedient method, both drown. The other person has an expedient method, goes to retrieve a boat, rides the boat to rescue them, and all are saved from the difficulty of drowning. Therefore, as a teacher, if one has the heart to liberate others but lacks the wisdom to liberate them, how can one sit upright with folded hands, be arrogant and conceited, unwilling to approach wise teachers, only knowing to arrogantly receive others' prostrations, reverence, and offerings, because of greed for empty praise, actually planting the seeds of disaster, like a common person falsely claiming to be an emperor, bringing about their own destruction, which is the aforementioned saving people without an expedient method. How can one act recklessly? In general, as a teacher, wishing to liberate disciples, one should observe the causal ground of practice of the Buddhas and patriarchs from above, the source of attaining the Way, the correct seal of lineage transmission, and the Dharma gate of mindfulness of the Buddha, examining each one, understanding and believing in oneself, and cultivating each one.'
一成就。既自利己然後利人。是乘彌陀之大願力船。救接苦海中之沉溺也。彼此利濟不亦宜乎。是謂以先覺覺後覺也。自信此法門。亦教人信此法門。自行此道。亦教人行此道。自願往生凈土。亦教人發願往生凈土。自見本性彌陀。亦教人見本性彌陀。如此用心。豈不是行菩薩之行也。師徒弟子各稟正因同行正道。展轉化度盡未來際。一切眾生俱悟佛乘同出生死。其功德力。豈易量哉。以此為人之師。亦何慊焉。其或不然。迷悟兩途正邪異報。可謂金毛窟里生獅子。野狐巖下出狐貍。
以事檢心
永明壽禪師自行錄云。欽惟古聖罔伐己能緬想。前賢靡彰自德。然釋典有先自行化他之教。儒宗標內舉不避親之。文師常示徒云。因觀弘明集中。先德有檢覆三業門云。夫克責之情猶昧。審的之旨未彰。故以事檢校心。凡所修習既知不及彌增悚恧。何謂檢校。檢我此身。從旦至中。從中至暮。從暮至夜。從夜至曉。乃至一時一刻一念一頃。有幾心幾行幾善幾惡。幾心欲摧伏煩惱。幾心欲降伏魔怨。幾心念三寶四諦。幾心悟苦空無常。幾心念報父母恩慈。幾心願代眾生受苦。幾心發念菩薩道業。幾心欲佈施持戒。幾心欲忍辱精進。幾心欲禪定顯慧。幾心欲慈濟五道。幾心欲勸勵行所難行。幾心欲超求辦所難辦。幾心
【現代漢語翻譯】 現代漢語譯本： 一成就：既能讓自己受益，又能幫助他人。這是乘坐阿彌陀佛的大願力之船，救助在苦海中沉溺的眾生。彼此互助，難道不應該嗎？這就是所謂的用先覺悟的人去啓發後覺悟的人。自己相信這個法門，也教導別人相信這個法門；自己修行這條道路，也教導別人修行這條道路；自己發願往生凈土，也教導別人發願往生凈土；自己見到本性彌陀（自性佛），也教導別人見到本性彌陀。如此用心，難道不是在行菩薩的行徑嗎？師父和弟子各自秉持正因，一同行走在正道上，輾轉教化，直到未來無盡之時。一切眾生都能領悟佛乘，一同脫離生死輪迴。這樣的功德力量，豈是容易估量的？用這樣的標準來做老師，又有什麼不滿足的呢？如果不是這樣，迷惑和覺悟是兩條道路，正道和邪道會有不同的報應。這就像金毛獅子的洞穴里生出獅子，野狐貍的巖石下出現狐貍一樣。
以事檢心
永明延壽禪師的《自行錄》中說：『我敬佩古代的聖賢不誇耀自己的才能，緬懷前代的賢人不彰顯自己的德行。然而，佛教經典有先自行然後化他的教誨，儒家也標榜舉薦賢才不避親屬的原則。』文師常常教導弟子說：『我因為看到《弘明集》中，前代的賢人有「檢覆三業門」的說法，認為克制反省的心情還不夠明確，審察辨別的宗旨還沒有彰顯，所以用事情來檢查自己的內心。凡是所修習的，既然知道自己做得不夠，就更加感到恐懼和慚愧。』什麼是檢校呢？檢查我的這個身體，從早晨到中午，從中午到傍晚，從傍晚到夜晚，從夜晚到黎明，乃至一時一刻一念一瞬間，有幾分心念、幾分行為是善的，幾分是惡的？有幾分心想要摧毀煩惱，有幾分心想要降伏魔怨？有幾分心念著三寶（佛、法、僧）和四諦（苦、集、滅、道），有幾分心領悟到苦、空、無常？有幾分心念著報答父母的恩情，有幾分心願意代替眾生承受苦難？有幾分心發願修菩薩道業，有幾分心想要佈施、持戒，有幾分心想要忍辱、精進，有幾分心想要禪定、顯發智慧，有幾分心想要慈悲救濟五道眾生，有幾分心想要勸勉自己去做難以做到的事情，有幾分心想要超越追求難以辦到的事情，有幾分心
【English Translation】 English version: One accomplishment: benefiting oneself and then benefiting others. This is like riding the great vow-power boat of Amitabha (the Buddha of Infinite Light), rescuing those drowning in the sea of suffering. Is it not appropriate to help each other? This is what is meant by using the enlightened to awaken the unenlightened. Believing in this Dharma (the teachings of the Buddha) oneself, and also teaching others to believe in this Dharma; practicing this path oneself, and also teaching others to practice this path; vowing to be reborn in the Pure Land oneself, and also teaching others to vow to be reborn in the Pure Land; seeing one's own nature as Amitabha (the Buddha within), and also teaching others to see their own nature as Amitabha. Using one's mind in this way, is this not practicing the conduct of a Bodhisattva (an enlightened being who postpones their own nirvana to help others)? Teacher and disciples each uphold the correct cause, walk together on the correct path, transforming and guiding each other until the endless future. May all sentient beings awaken to the Buddha vehicle and together escape birth and death. How can the power of such merit be easily measured? Using this as a standard for being a teacher, what more could one desire? If it is not like this, delusion and enlightenment are two different paths, the right path and the wrong path will have different consequences. It can be said that a lion is born in the golden lion's cave, and a fox appears under the wild fox's rock.
Examining the Mind with Actions
In Chan Master Yongming Yanshou's 'Record of Self-Practice,' it says: 'I admire the ancient sages who did not boast of their abilities, and I cherish the former worthies who did not display their virtues. However, the Buddhist scriptures have the teaching of first practicing oneself and then transforming others, and Confucianism also advocates the principle of recommending talent without avoiding relatives.' Teacher Wen often taught his disciples, saying: 'Because I saw in the 'Hongming Ji' (a collection of essays defending Buddhism) that the former worthies had a 'Gate of Examining the Three Karmas,' believing that the feeling of self-criticism was still unclear, and the purpose of careful discernment had not yet been revealed, therefore, I use actions to examine my own mind. Whatever I practice, since I know that I am not doing enough, I feel even more fear and shame.' What is examination? Examining this body of mine, from morning to noon, from noon to evening, from evening to night, from night to dawn, even for a moment, an instant, a thought, a fraction of a second, how many thoughts, how many actions are good, and how many are evil? How many thoughts are there to destroy afflictions, how many thoughts are there to subdue demonic enemies? How many thoughts are there of the Three Jewels (Buddha, Dharma, Sangha) and the Four Noble Truths (suffering, its cause, its cessation, and the path to its cessation), how many thoughts are there of realizing suffering, emptiness, and impermanence? How many thoughts are there of repaying the kindness of parents, how many thoughts are there of being willing to suffer on behalf of sentient beings? How many thoughts are there of vowing to cultivate the Bodhisattva path, how many thoughts are there of wanting to give, uphold precepts, how many thoughts are there of wanting to be patient, diligent, how many thoughts are there of wanting to meditate, manifest wisdom, how many thoughts are there of wanting to compassionately save the five realms of existence, how many thoughts are there of wanting to encourage myself to do what is difficult to do, how many thoughts are there of wanting to transcend and pursue what is difficult to accomplish, how many thoughts are there of'
欲忍苦建立佛法。幾心欲作佛化度群生。上已檢心。次複檢口。如上時刻。從旦已來已得演說。幾句深義已得批讀。幾許經典已得理誦。幾許文字已得。幾回嘆佛功德已得。幾回迴向發願。次複檢身。如上時刻已得。幾回屈身禮佛。幾拜已得。幾回屈身禮法禮僧已得。幾回執勞掃塔塗地已得。幾回燒香散花然燈已得。幾回掃除塵垢正列供具已得。幾回懸幡表剎合掌供養已得。幾回繞佛恭敬十百千匝。如是檢察會理甚少違道。極多白凈之業。才不足言煩惱重障。森然滿目闇礙轉積。解脫何由。如上檢察自救無功。何有時閑議人善惡。故須三業自相訓責。知我所作幾善幾惡。是以若不自先檢責。何以化導群機。故菩薩為度眾生。故先自修行。所以凈名經云。資財無量攝諸貧民。奉戒清凈攝諸毀禁。以忍調行攝諸恚怒。以大精進攝諸懈怠。一心禪定攝諸亂意。以決定慧攝諸無智。又經云。自持戒勸他持戒。自坐禪勸他坐禪。大智度論云。本師釋迦牟尼佛。不捨穿針之福。祖師龍樹菩薩釋云。如百歲翁作舞。何以故。為教兒孫故。況未居究竟位全是自利門。從十信初心歷十住十行十回向十地。直至等覺佛前普賢。位猶是自利。利他門者登妙覺位。至佛后普賢方是利他之行因。師自說編紀二三。既對治之行可觀。則攝化之門弗墜
。乘戒兼急權實雙行。體用相收理事無礙。今引萬善同歸集后偈。以顯圓修。頌曰。
菩提無發而發 佛道無求故求 妙用無行而行 真智無作而作 興悲悟其同體 行慈深入無緣 無所舍而行檀 無所持而具戒 修進了無所起 習忍達無所傷 般若悟境無生 禪定知心無住 鑒無身而具相 證無說而談詮 建立水月道場 莊嚴性空世界 羅列幻化供具 供養心王如來 懺悔罪性本空 勸請法身常住 迴向了無所得 隨喜福等真如 讚歎彼我虛玄 發願能行平等 禮拜影現法會 行道步躡真空 焚香妙達無為 誦唸深通實相 散花顯諸無著 彈指以表去塵 施為谷響度門 修習空花萬行 深入緣生法性 常游如幻法門 誓斷無染塵勞 愿生唯心凈土 履踐實際理地 出入無礙觀門 降伏映象魔軍 大作夢中佛事 廣度如化含識 同證寂滅菩提
廬山蓮宗寶鑑唸佛正行卷第六(終) 大正藏第 47 冊 No. 1973 廬山蓮宗寶鑑
廬山蓮宗寶鑑唸佛正愿卷第七(七章)
唸佛正愿說
理由智導行由愿興。行愿得均理智兼備。理智兼備則心心念念總是彌陀。剎剎塵塵皆為凈土。自非大愿
行力。曷能臻此哉。欲人人證此三昧者。要在信愿深其根本也。夫愿者樂也欲也。欲生西方凈土樂見阿彌陀佛。故發此愿。是以憑大願力直要到彼也。所以慈照云。時時發願樂慕往生。日日禱祈勿令退失。如無願心則善根沉沒。華嚴經云。不發大愿是為魔事。所以普賢廣無邊愿海。彌陀有六八愿門。是知十方諸佛上古先賢。皆因願力而得成就菩提。不興愿樂之心不成愿樂之行。故云法門廣大無愿不成。是以佛隨人之心滿人之愿。何況專修唸佛愿生凈土。安得不遂心滿愿哉。懺云。愿我不退菩提心。愿我決定生安養。愿我速見彌陀佛。愿我盡生無別念。唯心凈土獨相隨。又阿彌陀經云。若有信者應當發願愿生彼國。又懺云。眾生無邊誓願度。煩惱無盡誓願斷。法門無量誓願學。佛道無上誓願成。此則謂之四弘誓願。故我慈照集懺恐人著事迷理。乃云自性眾生誓願度。自性煩惱誓願斷。自性法門誓願學。自性佛道誓願成。此四句直明真理。欲令一切人于自性中度了。一切妄念眾生。所謂邪迷雜想貪癡嫉妒。瞋恚惡毒等心故。令發大誓願自性自度也。又于自性中斷除一切煩惱。所謂塵勞業識邪思惡念。猶如浮雲障覆自性。光明不現。故令發大誓願。自斷除之永不令起。又于自性中修學一切法門。所謂唸佛三昧悲智行愿無量法
【現代漢語翻譯】 現代漢語譯本： 行力（行持的力量）。如何才能達到這種境界呢？想要人人證得這種三昧（Samadhi，正定）境界，關鍵在於對信和愿有深刻的根本認知。所謂的『愿』，就是喜樂和 desire（慾望）。想要往生西方凈土，喜樂地見到阿彌陀佛（Amitabha），所以要發起這樣的愿。因此，憑藉大願力，直接到達彼岸。所以慈照（Cizhao，人名）說：『時時發願，欣樂地嚮往往生，日日祈禱，不要讓願心退失。』如果沒有願心，那麼善根就會沉沒。《華嚴經》（Avatamsaka Sutra）說：『不發大愿，就是魔事。』所以普賢（Samantabhadra）有廣無邊際的愿海，阿彌陀佛有四十八愿門。由此可知，十方諸佛、上古先賢，都是因為願力而得以成就菩提（Bodhi，覺悟）。不興起愿樂之心，就不能成就愿樂之行。所以說，法門廣大，沒有愿就不能成就。因此，佛隨順人之心，滿足人之愿。何況是專修唸佛，愿生凈土之人，怎麼能不遂心滿愿呢？懺文說：『愿我不退菩提心，愿我決定生安養（Sukhavati，極樂世界），愿我速見彌陀佛，愿我盡生無別念，唯心凈土獨相隨。』 又《阿彌陀經》（Amitabha Sutra）說：『若有信者，應當發願，愿生彼國。』又懺文說：『眾生無邊誓願度，煩惱無盡誓願斷，法門無量誓願學，佛道無上誓願成。』這就是所謂的四弘誓願。所以我慈照（Cizhao）編輯懺文，是恐怕人們執著於事相而迷惑了理體，於是說：『自性眾生誓願度，自性煩惱誓願斷，自性法門誓願學，自性佛道誓願成。』這四句直接闡明了真理，想要讓一切人在自性中度脫一切妄念眾生，也就是所謂的邪迷雜想、貪癡嫉妒、嗔恚惡毒等心，所以令人發起大誓願，自性自度。又在自性中，斷除一切煩惱，也就是所謂的塵勞業識、邪思惡念，猶如浮雲遮蔽自性，光明不顯現，所以令人發起大誓願，自我斷除這些煩惱，永遠不讓它們生起。又在自性中修學一切法門，也就是所謂的唸佛三昧（Samadhi，正定）、悲智行愿等無量法門。
【English Translation】 English version: The power of practice. How can one attain this state? If one wishes everyone to realize this Samadhi (Samadhi, concentration), the key lies in a deep understanding of faith and vows. 'Vow' means joy and desire. Desiring to be reborn in the Western Pure Land and joyfully see Amitabha (Amitabha), one should make this vow. Therefore, relying on the power of great vows, one can directly reach the other shore. Thus, Cizhao (Cizhao, a name) said: 'Constantly make vows, joyfully longing for rebirth, pray daily, and do not let the vow be lost.' If there is no vow, then the roots of goodness will sink. The Avatamsaka Sutra (Avatamsaka Sutra) says: 'Not making great vows is the work of demons.' Therefore, Samantabhadra (Samantabhadra) has a boundless ocean of vows, and Amitabha Buddha has forty-eight vows. From this, it can be known that all Buddhas of the ten directions and ancient sages have attained Bodhi (Bodhi, enlightenment) through the power of vows. Without a joyful heart of vows, one cannot accomplish the practice of joyful vows. Therefore, it is said that the Dharma gate is vast, and nothing can be accomplished without vows. Therefore, the Buddha follows the hearts of people and fulfills their wishes. How much more so for those who exclusively practice mindfulness of the Buddha and vow to be reborn in the Pure Land, how can they not have their hearts fulfilled? The repentance text says: 'May I not retreat from the Bodhi mind, may I be determined to be born in Sukhavati (Sukhavati, the Pure Land of Ultimate Bliss), may I quickly see Amitabha Buddha, may I have no other thoughts throughout my life, may the Pure Land of the mind alone accompany me.' Furthermore, the Amitabha Sutra (Amitabha Sutra) says: 'If there are those who have faith, they should make a vow to be born in that country.' Also, the repentance text says: 'Sentient beings are boundless, I vow to save them all; Afflictions are endless, I vow to end them all; Dharma gates are countless, I vow to learn them all; The Buddha path is supreme, I vow to achieve it.' This is what is called the Four Great Vows. Therefore, I, Cizhao (Cizhao), compiled the repentance text, fearing that people would be attached to phenomena and confused about the principle, so I said: 'Sentient beings of my own nature, I vow to save them all; Afflictions of my own nature, I vow to end them all; Dharma gates of my own nature, I vow to learn them all; The Buddha path of my own nature, I vow to achieve it.' These four sentences directly clarify the truth, wanting to enable everyone to liberate all deluded sentient beings within their own nature, which are the so-called evil delusions, greed, hatred, jealousy, anger, and malice, etc. Therefore, they are made to make great vows, and their own nature saves itself. Also, within one's own nature, cut off all afflictions, which are the so-called defilements, karmic consciousness, evil thoughts, like floating clouds obscuring one's own nature, and the light does not appear. Therefore, one is made to make great vows to cut off these afflictions and never let them arise again. Also, within one's own nature, cultivate all Dharma gates, which are the so-called mindfulness of the Buddha Samadhi (Samadhi, concentration), compassion, wisdom, practice, vows, and countless Dharma gates.
門。故令發大誓願自悟自修。常無退失直至菩提。不以得少為足。又于自性中自信有佛發大誓願。常自觀照自願成佛菩提。此乃慈照老婆心切明明。與後人開了一個門戶。只要爾諸人自信自肯。從這裹入頭悟自性彌陀。達唯心凈土入諸佛境界。成就無上菩提。嗟乎世之善人不知此意。向外別求。何異持神珠而巡乞也。可不惑乎。普愿見聞遞相勸策。同興正念早上玄途。覺前前非明後后位。立大志氣。奮大勇猛。發大誓願。誓度無邊眾生。誓斷無盡煩惱。誓學無量法門。誓願往生西方極樂世界。見阿彌陀佛。誓同一切善人。圓成無上佛道。可謂不得春風花不開。花榮須感春風力。
勸發大愿
慈照云。有行無愿其行必孤。有愿無行其愿必虛。無行無愿空住閻浮。有行有愿直入無為。此乃佛祖修凈業之根本也。備觀今時信人歸投佛會。或為病苦而發心。或為報親而舉意。或為保扶家宅。或為怖罪持齋。雖有信心而無行愿。雖云唸佛不達本根。凡修善緣皆爲了還心願。罕有為自己生死。發願唸佛求生凈土者。往往香燭道場祝願迴向之辭。皆是表獻神明消災延壽而已。故與經懺本意相違。不合諸佛本願。縱使一生修誦。不明理趣錯用工夫。是謂終日數他寶自無半錢分也。臨終所以不得往生凈土者。蓋無行愿故也。
【現代漢語翻譯】 現代漢語譯本： 這是（佛）開啟的一扇門。因此，（佛）讓（我們）發起宏大的誓願，自我覺悟，自我修行，始終不退失，直至證得菩提（覺悟）。不要因為獲得少許成就就感到滿足。又要在自性中自信有佛，發起宏大的誓願，經常自我觀照，自願成就佛的菩提（覺悟）。這正是慈照（法師）婆口苦心、清清楚楚地為後人開啟的一扇門。只要你們這些人自信自肯，從這裡入手，領悟自性就是彌陀（阿彌陀佛），通達唯心凈土，進入諸佛的境界，成就無上的菩提（覺悟）。唉！世上的善人不知道這個道理，向外別處尋求，這和拿著神珠卻到處乞討有什麼區別呢？難道不迷惑嗎？普遍希望見到聽到的人互相勸勉，共同興起正念，早日走上玄妙的道路，覺悟之前的錯誤，明白以後的正確位置，立下遠大的志向，奮發勇猛的精神，發起宏大的誓願，誓願度化無邊的眾生，誓願斷除無盡的煩惱，誓願學習無量的法門，誓願往生西方極樂世界，見到阿彌陀佛（Amitabha），誓願和一切善人一起，圓滿成就無上的佛道。正如沒有春風，花朵就不會開放；花朵的繁榮，必須感謝春風的力量。
勸發大愿
慈照（法師）說：『有修行而沒有願力，其修行必定孤單；有願力而沒有修行，其願力必定虛空。沒有修行也沒有願力，只是空住在閻浮（世界）。有修行也有願力，就能直接進入無為（涅槃）。』這正是佛祖修習凈業的根本啊！仔細觀察現在信佛的人歸投佛會，有的是因為病苦而發心，有的是爲了報答父母的恩情而立意，有的是爲了保佑家宅平安，有的是因為害怕罪過而持齋。雖然有信心卻沒有行愿，雖然說唸佛卻不達根本。凡是修習善緣，都是爲了了還心願，很少有人爲了自己的生死，發願唸佛求生凈土。往往香燭道場祝願迴向的言辭，都是爲了表獻神明、消災延壽而已。所以與經懺的本意相違背，不符合諸佛的本願。縱使一生修誦，不明白理趣，錯誤地使用功夫，這就是整天數著別人的寶貝，自己卻沒有半分錢啊！臨終之所以不能往生凈土，就是因為沒有行愿的緣故啊！
【English Translation】 English version: This is a door opened (by the Buddha). Therefore, (the Buddha) causes (us) to make great vows, to awaken and cultivate ourselves, constantly without regression, until we attain Bodhi (enlightenment). Do not be content with gaining little. Furthermore, in our self-nature, we must have faith in the presence of the Buddha, make great vows, constantly observe ourselves, and vow to achieve the Bodhi (enlightenment) of the Buddha. This is precisely Cizhao's (Master Cizhao's) earnest and clear intention, opening a door for future generations. As long as you all have self-confidence and self-affirmation, enter from here, realize that self-nature is Amitabha (Amitabha Buddha), understand the Pure Land of the Mind-Only, enter the realm of all Buddhas, and achieve unsurpassed Bodhi (enlightenment). Alas! The good people of the world do not understand this meaning and seek elsewhere. How is this different from holding a divine pearl and begging everywhere? Is this not delusion? Universally hoping that those who see and hear will encourage each other, together arouse right mindfulness, and ascend the profound path early, realizing the errors of the past and understanding the correct position of the future, establishing great aspirations, exerting great courage, and making great vows: vowing to liberate boundless sentient beings, vowing to cut off endless afflictions, vowing to learn limitless Dharma doors, vowing to be reborn in the Western Pure Land of Ultimate Bliss, to see Amitabha Buddha (Amitabha), and vowing to, together with all good people, perfectly accomplish the unsurpassed Buddha path. It can be said that without the spring breeze, flowers will not bloom; the flourishing of flowers must be grateful for the power of the spring breeze.
Encouraging the Making of Great Vows
Cizhao (Master Cizhao) said: 'Having practice without vows, the practice will surely be solitary; having vows without practice, the vows will surely be empty. Without practice and without vows, one dwells in Jambudvipa (world) in vain. Having practice and having vows, one directly enters non-action (Nirvana).' This is precisely the root of the Buddhas and Patriarchs cultivating Pure Land karma! Observing carefully the people who believe and take refuge in the Buddha's assembly nowadays, some are motivated by suffering from illness, some are intending to repay the kindness of their parents, some are to protect their homes, and some are holding precepts out of fear of sin. Although they have faith, they lack practice and vows; although they say they recite the Buddha's name, they do not reach the root. All cultivating good causes are for the sake of fulfilling vows, and few are those who, for the sake of their own birth and death, make vows to recite the Buddha's name and seek rebirth in the Pure Land. Often, the words of blessings and dedications in incense and ritual ceremonies are merely to present to the deities, to eliminate calamities and prolong life. Therefore, they contradict the original intention of the sutras and repentance ceremonies and do not accord with the original vows of the Buddhas. Even if one cultivates and recites throughout one's life, not understanding the principles and using effort wrongly, it is like counting the treasures of others all day long, while having not half a penny of one's own! The reason why one cannot be reborn in the Pure Land at the time of death is because of the lack of practice and vows!
又有一等癡人。投佛受戒乃於三寶前。焚香誓願云。我若破戒甘當惡病纏身永墮地獄。或言左眼出血右眼出膿。自肯自甘類官司之執結。多見有口無心破齋犯戒。自願受報痛苦奚堪。甘心墮落之門。自取喪身之兆。殊不知佛祖興慈運悲。何嘗教人如此皆是邪師過謬錯。將罰咒以為發願耳。何惑之甚哉。予嘗憫念勸令同發正愿。求生凈土愿同作佛。彼則曰我是凡夫。豈敢望生凈土要作佛耶。我有此心。又成妄想。予應之曰。不然善知識佛是覺也。凈土是心也。此心誰不有之覺即佛也。迷則眾生也。世人背覺合塵輪迴三界四生六道善惡業緣受報好醜。皆因妄認四大。為我身六塵為實有。隨他幻境日夜流轉。未嘗暫省回光。從生至老惟憂家緣。不辦財不稱心。愈多愈求愈貪不足。雖曰積善奉佛禮拜作福燒香。只願富貴榮華長生不死。才做些小好事。便有伏願數般要保。穀米盈倉蠶絲倍萬。子孫光顯牛馬孳生。才有一不如意便怨佛不保全。日日財喜增添始道天龍感應。如此貪謀正是妄想自不知覺。卻言唸佛求生凈土之說作妄想者。豈不大顛倒乎。凡曰作福盡屬有為。蓋世間有漏之因。非出世無為之道修行。佛子宜善思惟。今日有緣得逢佛法。當須究本莫競枝條。一念回光修出世法。愿舍娑婆愿生凈土。亦如久客在於他鄉。思欲
【現代漢語翻譯】 現代漢語譯本 又有一類愚癡的人，去佛前受戒，就在三寶（佛、法、僧）前焚香發誓說：『我如果破戒，甘願遭受惡病纏身，永遠墮入地獄。』或者說『左眼出血，右眼出膿。』自己心甘情願，就像官司里簽了結案書一樣。常見他們口是心非，破齋犯戒，自願受報，那痛苦怎麼能承受呢？自己甘心走上墮落之門，自取喪身之兆。殊不知佛祖發慈悲心，普度眾生，哪裡教人這樣做過？這都是邪師的過錯謬誤，把懲罰的咒語當作發願罷了。迷惑到這種程度，真是太可悲了！我曾經憐憫他們，勸他們一起發正愿，求生西方凈土，愿一同成佛。他們就說：『我是凡夫俗子，怎麼敢希望往生凈土，想要成佛呢？我若有這種想法，又成了妄想。』我回答他們說：『不是這樣的，善知識（指有智慧、能引導人向善的人），佛是覺悟，凈土是心，這顆心誰沒有呢？覺悟就是佛，迷惑就是眾生。世人背離覺悟，與塵世同流合污，在三界（欲界、色界、無色界）、四生（胎生、卵生、濕生、化生）、六道（天道、人道、阿修羅道、地獄道、餓鬼道、畜生道）中輪迴，因善惡業緣而受好壞報應，都是因為錯誤地認為四大（地、水、火、風）是我的身體，六塵（色、聲、香、味、觸、法）是真實存在的。隨著虛幻的境界日夜流轉，從未曾片刻反省覺悟。從生到老只憂慮家裡的事情，擔心錢財不夠，不稱心如意，越多越想得到，越貪婪越覺得不足。雖然說積累善行，信奉佛，禮拜，作福，燒香，只希望富貴榮華，長生不死。才做了一點小小的善事，就有很多祈求保佑的事情，希望穀米堆滿糧倉，蠶絲成倍增長，子孫顯耀門庭，牛馬繁殖興旺。稍微有一點不如意，就抱怨佛不保佑。每天都財源廣進才說是天龍（佛教護法神）的感應。這樣貪圖謀求，正是妄想，自己卻不知道覺悟。反而說唸佛求生凈土是妄想，豈不是太顛倒了嗎？凡是所說的作福，都屬於有為法（有造作的行為），是世間有漏的因，不是出世無為的修行之道。佛弟子應該好好思考。今天有緣遇到佛法，應當探究根本，不要在枝節末梢上爭論。一念之間回頭覺悟，修出世之法，愿捨棄娑婆世界（充滿痛苦的世界），愿往生凈土，就像長久客居在異鄉的人，思念著自己的家鄉一樣。』
【English Translation】 English version Furthermore, there is a type of foolish person who, when taking refuge and precepts before the Buddha, burns incense and makes vows before the Three Jewels (Buddha, Dharma, Sangha), saying: 'If I break the precepts, may I willingly suffer from terrible illnesses and be eternally cast into hell.' Or they say, 'May my left eye bleed and my right eye discharge pus.' They willingly and voluntarily accept this, like signing a binding agreement in a lawsuit. It is often seen that they are insincere, breaking their fasts and violating precepts, willingly accepting retribution, but how can they bear such suffering? They willingly enter the gate of downfall, bringing about their own destruction. They do not know that the Buddha, with his compassion and mercy, never taught people to do this. These are all the errors and mistakes of evil teachers, who mistake curses of punishment for vows. How deeply deluded they are! I have often pitied them and urged them to make proper vows together, seeking rebirth in the Pure Land and wishing to become Buddhas together. But they say: 'I am a mere mortal, how dare I hope to be reborn in the Pure Land and want to become a Buddha? If I have such thoughts, it becomes delusion.' I reply to them: 'It is not so, virtuous friends (referring to wise people who can guide others towards goodness). Buddha is enlightenment, and the Pure Land is the mind. Who does not have this mind? Enlightenment is Buddha, and delusion is sentient beings. People turn their backs on enlightenment and unite with the dust of the world, transmigrating in the Three Realms (Desire Realm, Form Realm, Formless Realm), Four Births (womb-born, egg-born, moisture-born, transformation-born), and Six Paths (heavenly beings, humans, asuras, hell beings, hungry ghosts, animals), receiving good or bad retribution according to their good or bad karma. All this is because they mistakenly believe that the Four Great Elements (earth, water, fire, wind) are my body, and the Six Dusts (form, sound, smell, taste, touch, dharma) are real. They drift along with illusory states day and night, never once reflecting and awakening. From birth to old age, they only worry about family affairs, fearing that wealth is insufficient and not to their liking. The more they have, the more they want, and the more greedy they become, the more they feel lacking. Although they accumulate good deeds, worship the Buddha, make offerings, and burn incense, they only wish for wealth, glory, long life, and immortality. As soon as they do a small good deed, they have many requests for blessings, hoping that the grain fills the granaries, the silk doubles, the descendants are glorious, and the cattle and horses multiply. As soon as something goes wrong, they complain that the Buddha does not protect them. Only when wealth and joy increase daily do they say that it is the response of the dragons (Buddhist protectors). Such greedy scheming is precisely delusion, and they do not know how to awaken. Yet they say that the teaching of reciting the Buddha's name and seeking rebirth in the Pure Land is delusion. Isn't that a great reversal? All that is called making merit belongs to conditioned phenomena (actions with creation), which are worldly causes with outflows, not the unconditioned path of liberation. Buddhist disciples should think carefully. Today, having the opportunity to encounter the Buddha's teachings, one should investigate the root and not compete over branches and leaves. In a single moment, turn the light inward and cultivate the Dharma of liberation, wishing to abandon the Saha world (world full of suffering) and wishing to be reborn in the Pure Land, just like a long-term guest in a foreign land longing for their homeland.'
歸於故里也。此愿生凈土。愿作佛之心。豈可比同凡夫妄想哉。豈不見懺中雲。愿我臨欲命終時盡除一切諸障礙。面見彼佛阿彌陀。即得往生安樂剎者是也。可謂一朝踏著來時路。始覺從前錯用心。
慈照宗主示唸佛人發願偈並序
彌陀節要云。唸佛之人最急一事不善相應。何以故。雖云持戒唸佛。不曾發心愿生凈土。皆是埋頭過日自失善利。大凡唸佛。先要發心。欲超生死往生凈土。須以大愿自為主意常須唸佛。早晚專心禮拜彌陀。如朝帝主兩不失時。日近日親心口與佛相應。去佛不遠。口唸心想心願見佛。發深重愿決信無疑。日久歲深工夫純熟自然三昧成就。臨命終時彌陀接引凈土現前。更願現生之內常遇善知識。不值邪見師。無惑我心不生懈怠。若也如此唸佛深信發願是信行愿三不虧也。臨終見佛。即非外來。儘是唯心顯現。猶如種子。在地逢春發生。豈是外來皆從地出也。今之修行亦爾。唸佛信愿納在八識心地。臨終發現凈土彌陀。即非外來皆從自心出也。偈云。
萬法從心生 萬法從心滅 我佛大沙門 常作如是說 持戒無信愿 不得生凈土 唯得人天福 福盡受輪迴 展轉難脫離 看經無慧眼 不識佛深意 後世得聰明 亂心難出離 不如唸佛好 現世無
【現代漢語翻譯】 現代漢語譯本： 歸於故鄉啊。此愿是往生凈土的願望，是發願成佛的心，怎麼能和凡夫的妄想相比呢？難道沒看到懺悔文中說：『愿我臨終命終時，盡除一切諸障礙，面見彼佛阿彌陀（Amitabha，阿彌陀佛），即得往生安樂剎』嗎？真可謂一旦踏上回歸的路，才發覺從前都用錯了心。
慈照宗主開示唸佛人發願偈並序
《彌陀節要》說：唸佛的人最要緊的一件事是不與不善相應。為什麼呢？雖然說持戒唸佛，卻不曾發願往生凈土，都是埋頭過日子，自己喪失了善利。大凡唸佛，先要發心。想要超出輪迴，往生凈土，必須以大愿作為自己的主意，常常要念佛。早晚專心禮拜阿彌陀（Amitabha，阿彌陀佛），就像朝拜帝王一樣，兩不耽誤。日日親近，心口與佛相應，離佛就不遠了。口唸心想，心裡願意見佛，發深重的愿，堅決相信，毫不懷疑。日久年深，功夫純熟，自然三昧成就。臨命終時，阿彌陀（Amitabha，阿彌陀佛）接引，凈土現前。更願現生之中常遇到善知識，不遇到邪見之師，不迷惑我的心，不生懈怠。如果這樣唸佛，深信發願，就是信、行、愿三者都不虧缺。臨終見佛，並非從外面而來，完全是唯心顯現。猶如種子在地裡，遇到春天就發芽生長，難道是從外面來的嗎？都是從地裡長出來的。如今的修行也是這樣，唸佛的信愿納入八識心地，臨終顯現凈土和阿彌陀（Amitabha，阿彌陀佛），並非從外面而來，都是從自己的心中生出來的。偈語說：
『萬法從心生，萬法從心滅，我佛大沙門（Shramana，沙門），常作如是說。持戒無信愿，不得生凈土，唯得人天福，福盡受輪迴，展轉難脫離，看經無慧眼，不識佛深意，後世得聰明，亂心難出離，不如唸佛好，現世無』
【English Translation】 English version: Returning to the homeland. This vow is the aspiration to be reborn in the Pure Land, the mind of vowing to become a Buddha. How can it be compared to the delusions of ordinary people? Have you not seen in the repentance text: 'May I, when approaching the end of my life, completely remove all obstacles, see the Buddha Amitabha (Amitabha, 阿彌陀佛) face to face, and immediately be reborn in the Land of Bliss'? It can be said that once one steps onto the path of return, one realizes that one has been using one's mind wrongly all along.
Master Cizhao's Instructions on the Vow Verse for Those Who Recite the Buddha's Name, with Preface
The 'Essentials of Amitabha' says: The most urgent thing for those who recite the Buddha's name is to not be in accordance with unwholesomeness. Why? Although they say they uphold precepts and recite the Buddha's name, they have never made the vow to be reborn in the Pure Land. They are just burying their heads in passing the days, losing their own benefits. In general, when reciting the Buddha's name, one must first make a vow. If you want to transcend birth and death and be reborn in the Pure Land, you must take a great vow as your own intention and constantly recite the Buddha's name. Morning and evening, wholeheartedly prostrate to Amitabha (Amitabha, 阿彌陀佛), just like paying homage to the emperor, without missing either. Day by day, get closer, and your mind and mouth will be in accordance with the Buddha, and you will not be far from the Buddha. Recite with your mouth and think with your mind, and wish to see the Buddha in your heart. Make a deep and weighty vow, firmly believe, and have no doubt. Over time, with deep and long-lasting effort, naturally samadhi will be achieved. When approaching the end of life, Amitabha (Amitabha, 阿彌陀佛) will receive you, and the Pure Land will appear before you. Furthermore, may you always encounter good teachers in this life, not encounter teachers with wrong views, not be confused in your mind, and not become lazy. If you recite the Buddha's name in this way, with deep faith and making vows, then faith, practice, and vow will not be lacking. Seeing the Buddha at the end of life is not coming from outside, it is entirely a manifestation of the mind-only. Just like a seed in the ground, when it encounters spring, it sprouts and grows. Is it coming from outside? It all comes from the ground. Cultivation now is also like this. The faith and vows of reciting the Buddha's name are placed in the eighth consciousness, and at the end of life, the Pure Land and Amitabha (Amitabha, 阿彌陀佛) appear. It is not coming from outside, it all comes from your own mind. The verse says:
'All dharmas arise from the mind, all dharmas cease from the mind. My Buddha, the great Shramana (Shramana, 沙門), always speaks thus. Upholding precepts without faith and vows, one cannot be reborn in the Pure Land, one can only obtain the blessings of humans and gods. When the blessings are exhausted, one will undergo reincarnation, and it will be difficult to escape. Reading scriptures without the eye of wisdom, one does not recognize the Buddha's deep meaning. In future lives, one may gain intelligence, but with a disturbed mind, it is difficult to escape. It is better to recite the Buddha's name, in this life without'
名利 行坐不多羅 則是阿彌陀 發願持戒力 迴向生樂國 正是合行持 千中不失一 釋迦金口說 彌陀親攝授 諸佛皆護念 諸天善護持 見此唸佛人 與佛不相遠 應當坐道場 轉于大法輪 普度無邊眾 譬如貧家女 腹孕轉輪王 諸天常愛護 貧女自不知 腹中有貴子 今此唸佛人 其意亦如是 憶佛常唸佛 不久當成佛 諸佛善護持 其人自不知 我當生凈土 卻要來後世 再得生人中 譬如貧人家 地內有伏藏 藏神常守護 不令其有失 貧人自不知 家內有寶藏 逐日趁客作 求衣食自濟 今此唸佛人 其意亦如是 不知唸佛人 具足如來藏 自說我無分 返要生人中 譬如病人家 自有真妙藥 不知妙藥性 不能自治病 每日床枕邊 痛苦受無量 今此唸佛人 其意亦如是 不知唸佛心 能滅貪瞋病 能為大醫王 能為大寶藏 利濟一切人 能為大法王 覆護一切眾 將為是凡夫 不得生凈土 且自持齋戒 後世愿為人 展轉更修行 方可生彼國 多見修行人 常作如是說 不稱彌陀愿 不合凈土經 邪見障覆心 畢竟難出離 非是他人障
【現代漢語翻譯】 現代漢語譯本 名利，行住坐臥都不多說， 只是唸誦阿彌陀佛（Amitabha Buddha），發願持戒， 迴向往生極樂世界（Sukhavati），這才是真正的修行。 千萬人中不會漏掉一個，這是釋迦牟尼佛（Sakyamuni Buddha）金口所說。 阿彌陀佛親自攝受，諸佛都護念， 諸天神都善加護持，見到這樣唸佛的人， 與佛的距離並不遙遠，應當安坐于道場， 轉動大法輪，普度無邊的眾生。 譬如貧窮人家的女子，腹中懷著轉輪王（Chakravarti）， 諸天常常愛護她，貧女自己卻不知道， 腹中有如此尊貴的孩子，現在這些唸佛的人， 他們的境況也是如此，憶念佛，常常唸佛， 不久的將來就能成佛，諸佛善加護持， 這個人自己卻不知道，『我應當往生凈土（Pure Land）』， 反而想要來世，再次投生到人間。 譬如貧窮人家，地下埋藏著寶藏， 藏神常常守護著，不讓它丟失， 貧窮人自己卻不知道，家裡有寶藏， 每天奔波打工，爲了衣食而自給自足。 現在這些唸佛的人，他們的境況也是如此， 不知道唸佛的人，具足如來藏（Tathagatagarbha）， 自己說我沒有份，反而想要投生到人間。 譬如生病的人家，自己有真正的妙藥， 不知道妙藥的藥性，不能自己醫治疾病， 每天在床邊枕邊，痛苦地承受著無量苦難。 現在這些唸佛的人，他們的境況也是如此， 不知道唸佛的心，能夠滅除貪嗔癡的疾病， 能夠成為大醫王，能夠成為大寶藏， 利益救濟一切人，能夠成為大法王， 覆護一切眾生，卻認為自己是凡夫， 不能往生凈土，姑且自己持齋戒， 來世希望做人，輾轉再修行， 才可以往生到那個國度，常常看到修行人， 常常這樣說，不符合阿彌陀佛的願力， 不符合凈土經典，邪見遮蔽了內心， 最終難以解脫，不是他人造成的障礙。
【English Translation】 English version Fame and gain, little is said about walking, standing, sitting, or lying down, Only reciting Amitabha Buddha (Amitabha Buddha), vowing to uphold precepts, And dedicating merit to be reborn in Sukhavati (Sukhavati), this is true practice. Not one in a thousand will be missed, these are the golden words of Sakyamuni Buddha (Sakyamuni Buddha). Amitabha Buddha personally receives and embraces, all Buddhas protect and remember, All devas (gods) kindly protect and uphold, seeing such a person who recites the Buddha's name, The distance from the Buddha is not far, one should sit peacefully in the Bodhimanda (place of enlightenment), Turning the great Dharma wheel, universally delivering boundless sentient beings. For example, a woman from a poor family, pregnant with a Chakravarti (universal monarch), The devas often love and protect her, but the poor woman herself does not know, That she has such a noble child in her womb, now these people who recite the Buddha's name, Their situation is also like this, remembering the Buddha, constantly reciting the Buddha's name, In the near future, they will become Buddhas, all Buddhas kindly protect and uphold, But this person himself does not know, 'I should be reborn in the Pure Land (Pure Land)', Instead, they want to come to the next life, to be reborn again in the human realm. For example, a poor family, underground there is a buried treasure, The treasure spirit constantly guards it, not allowing it to be lost, The poor person himself does not know, that there is treasure in his home, Every day he toils and works, seeking food and clothing to support himself. Now these people who recite the Buddha's name, their situation is also like this, Not knowing that the person who recites the Buddha's name, possesses the Tathagatagarbha (Buddha-nature), Saying themselves that they have no share, instead wanting to be reborn in the human realm. For example, a sick family, has its own true and wonderful medicine, Not knowing the nature of the wonderful medicine, unable to cure their own illness, Every day by the bedside, suffering immeasurable pain. Now these people who recite the Buddha's name, their situation is also like this, Not knowing that the mind that recites the Buddha's name, can extinguish the diseases of greed, anger, and ignorance, Can become a great medicine king, can become a great treasure, Benefiting and saving all people, can become a great Dharma king, Covering and protecting all sentient beings, but thinking of themselves as ordinary people, Unable to be reborn in the Pure Land, for now, just uphold vegetarianism and precepts, Hoping to be a human in the next life, and then cultivate again, Then one can be reborn in that land, often seeing practitioners, Often saying such things, not in accordance with the vows of Amitabha Buddha, Not in accordance with the Pure Land sutras, wrong views cover the mind, Ultimately difficult to escape, not caused by the obstacles of others.
皆是自障心 今世不得生 一蹉是百蹉 勸汝修行人 信我如來說 佛無不實語 豈是虛誑言 但當自精勤 一心求凈土 因風吹於火 用力不消多 幸有唸佛心 回愿超三界 逢寶不取寶 遇食受飢寒 咄哉大丈夫 不見真實意 我今略勸贊 展轉傳與人 代我廣流通 作于如來使 真是諸佛子 真名報佛恩 普愿如說行 同生極樂國
求生凈土要在發願
智度論第八卷問曰。諸菩薩行業清凈自得勝報。何必要立誓願然後得之。且如田家得谷。豈復待愿耶。答曰。作福無愿無所標立。愿為導御能有所成。如佛所說。若人修少福少戒。不知解脫正因。聞說人天之樂心常愿樂。命終之後各生其中。此皆願力所致。菩薩求生凈土在乎志願堅強。然後得之。以此故知。因彼願力得受勝果。古德云。佛果夐絕登之則有階法。云峻極屆之則有漸大心。初發玄德照于來生。弘誓才興妙愿遍於空界。一念興志。即塵劫之瑞華。半刻虔躬乃大千之甘露。大莊嚴論云。佛國大事獨行功德不能成就。要須願力資助引而成之。以願力故福德增長。不失不壞當生佛土隨愿見佛。華嚴經云。是人臨命終時最後剎那。一切諸根悉皆散壞。一切親屬悉皆舍離。一切威勢悉皆退失。乃
【現代漢語翻譯】 現代漢語譯本 都是因為自己內心的障礙，導致今生無法往生（凈土）。 一旦錯過，就會一錯再錯，我勸告各位修行人： 相信我，如來（Tathagata，佛的稱號）所說的話，佛沒有不真實的語言。 難道會是虛假的謊言嗎？ 只要自己精進努力， 一心一意地求生凈土。 就像風吹向火焰， 不用花費太多的力氣。 慶幸有唸佛的心， 迴向發願超越三界（Trailokya，欲界、色界、無色界）， 遇到寶物卻不取寶， 遇到食物卻忍受飢寒。 唉，大丈夫啊， 不明白真實的意義。 我現在稍微勸勉讚歎， 輾轉相傳給他人， 代我廣泛地流通（佛法）， 做如來（Tathagata，佛的稱號）的使者， 真是諸佛之子， 這才是報答佛恩。 普遍希望大家如佛所說去實行， 一同往生極樂世界（Sukhavati，阿彌陀佛的凈土）。
求生凈土的關鍵在於發願
《智度論》（Mahaprajnaparamita-sastra）第八卷中有人問道： 諸位菩薩（Bodhisattva）的行業清凈，自然會得到殊勝的果報，為什麼一定要立下誓願然後才能得到呢？ 就像農家獲得穀物，難道還需要等待發愿嗎？ 回答說： 作福如果沒有願望，就沒有目標和方向。 願望是引導和駕馭的力量，能夠成就事業。 就像佛所說，如果有人修習少許的福報和戒律，不知道解脫的正因，聽到人天之樂就心常愿樂，命終之後各自往生其中。 這都是願力的作用。 菩薩（Bodhisattva）求生凈土，在於志願的堅強，然後才能得到。 因此可知，憑藉願力才能獲得殊勝的果報。 古德說： 佛果高遠，攀登它有階梯可循；佛法高峻到了極點，到達它有漸進的路徑。 初發玄妙的德行，照亮來生；弘大的誓願才剛興起，妙好的願望就遍佈整個空界。 一念之間興起志向，就是塵劫的瑞兆；半刻鐘的虔誠，就是大千世界的甘露。《大莊嚴論》說： 佛國的大事，單靠自己的功德不能成就，必須要依靠願力的資助和引導才能成就。 因為有願力的緣故，福德增長，不會遺失和損壞，當往生佛土，隨愿見到佛。《華嚴經》（Avatamsaka Sutra）說： 這種人臨命終時，在最後的剎那，一切諸根都全部散壞，一切親屬都全部舍離，一切威勢都全部退失，乃
【English Translation】 English version All are self-obstructed minds, preventing rebirth in this life. One mistake leads to a hundred mistakes. I advise you, practitioners: Believe in what the Tathagata (Buddha's title) says; the Buddha speaks no untruths. How could they be false lies? Just be diligent and strive, With one heart and mind, seek rebirth in the Pure Land. Like wind blowing on a fire, It doesn't take much effort. Fortunately, there is the mind of mindfulness of the Buddha, Dedicate the vow to transcend the Three Realms (Trailokya, the realm of desire, the realm of form, and the formless realm). Encountering treasure but not taking it, Encountering food but enduring hunger and cold. Alas, great beings, Not understanding the true meaning. I now briefly exhort and praise, Passing it on to others, Widely circulate (the Dharma) on my behalf, Acting as the Tathagata's (Buddha's title) messenger, Truly are children of all Buddhas, Truly named as repaying the Buddha's kindness. May all universally practice as the Buddha said, Together be reborn in the Land of Ultimate Bliss (Sukhavati, Amitabha's Pure Land).
The key to seeking rebirth in the Pure Land lies in making vows
In the eighth volume of the Mahaprajnaparamita-sastra, someone asked: 'The actions of all Bodhisattvas (Bodhisattva) are pure, and they naturally obtain excellent rewards. Why is it necessary to make vows and then obtain them? Just like a farmer obtaining grain, does he need to wait for a vow?' The answer is: 'Making merit without a vow has no target or direction. Vows are the guiding and driving force, capable of accomplishing things. Just as the Buddha said, if someone cultivates a small amount of merit and precepts, not knowing the true cause of liberation, and upon hearing of the joys of humans and gods, constantly desires them, after death, they are each reborn among them. All of this is due to the power of vows. Bodhisattvas (Bodhisattva) seeking rebirth in the Pure Land rely on the strength of their vows, and then they can obtain it. Therefore, it can be known that by relying on the power of vows, one can receive excellent rewards.' An ancient virtuous person said: 'The fruit of Buddhahood is distant and transcendent; climbing it has steps to follow. The Dharma is lofty and extreme; reaching it has a gradual path.' The initial arising of profound virtue illuminates future lives; as soon as great vows arise, wonderful aspirations pervade the entire realm of space. A single thought arising with aspiration is an auspicious sign of countless kalpas; a moment of reverence is the nectar of the great thousand world system. The Mahavyuha Sutra says: 'The great affairs of the Buddha-land cannot be accomplished by one's own merits alone; it is necessary to rely on the assistance and guidance of vows to accomplish them. Because of the power of vows, merit and virtue increase, and they will not be lost or destroyed. When reborn in the Buddha-land, one will see the Buddha according to one's vows.' The Avatamsaka Sutra says: 'When such a person is approaching the end of life, in the final moment, all the faculties will completely disintegrate, all relatives will completely abandon them, all power and influence will completely disappear, and'
至象馬車乘珍寶伏藏。如是一切無復相隨。唯此愿王不相舍離。於一切時引導。其前一剎那中。即得往生極樂世界。
善導和尚修行發願儀
修凈土入觀。及睡時應發此愿。若坐若立一心合掌。正面西向十聲阿彌陀佛。觀世音大勢至清凈大海眾菩薩。竟發願云。弟子現是生死凡夫。罪障深重輪迴六道苦不可言。今遇知識得聞彌陀名號本願功德。一心稱念求愿往生。愿佛慈悲不捨哀憐攝受。弟子(某甲)不識佛身相好光明。愿佛示現令我得見及見觀音勢至諸菩薩等。彼世界中清凈莊嚴光明妙相等。令我了了得見。發此愿已一心正念即隨意入觀。或臨臥發願而睡。或有正發願時即得見之。或睡時得見。但辦專志自然圓滿所愿。
白侍郎發願求生凈土文
記曰。我本師釋迦如來說言。從是西方過十萬億佛土。有世界號極樂。以無八苦四惡道故也。其國號凈土。以無三毒五濁故也。其佛號阿彌陀。以壽無量愿無量。功德相好光明無量故也。諦觀此娑婆世界。眾生無賢愚無貴賤無幼艾。有起心歸佛者。舉手合掌心向西方。有怖厄苦惱開口發聲。必先念阿彌陀佛。又範金合土刻石繡紋。乃至印水聚沙童子戲者。莫不率以阿彌陀為上首。不知其然而然。由是而觀是彼如來。有大誓願於此眾生。眾生有大因緣
【現代漢語翻譯】 現代漢語譯本： 至尊的象、駿馬、華麗的車乘、珍貴的寶物、隱秘的伏藏，所有這一切都無法再伴隨我們，唯有這往生凈土的愿王永不捨離，於一切時引導我們。在一剎那間，便能往生到極樂世界（Sukhāvatī）。
善導和尚（Shandao）修行發願儀
修習凈土法門進入觀想，以及睡眠時，都應當發起此愿。無論是坐著還是站著，都要一心合掌，正面朝向西方，唸誦十聲阿彌陀佛（Amitābha），觀世音（Avalokiteśvara）、大勢至（Mahāsthāmaprāpta）以及清凈大海眾菩薩的名號。唸誦完畢后，發願說：『弟子現在是生死輪迴中的凡夫，罪業深重，在六道（ṣaḍ-gati）中輪迴，苦不堪言。如今遇到善知識，得以聽聞阿彌陀佛的名號和本願功德，一心稱念，求愿往生。愿佛陀慈悲，不捨棄我，哀憐攝受。弟子（某甲）不認識佛的身相好光明，愿佛陀示現，讓我得見，以及見到觀世音、大勢至等諸位菩薩。彼極樂世界中的清凈莊嚴、光明妙相等，讓我能夠清楚地見到。』 發此愿后，一心正念，即可隨意入觀。或者臨睡前發願而睡。或者有人在正發願時就能夠見到佛菩薩的示現，或者在睡夢中得見。只要專心致志，自然能夠圓滿所愿。
白侍郎發願求生凈土文
記載說：我的本師釋迦牟尼佛（Śākyamuni）說：『從這裡向西方，經過十萬億佛土，有一個世界名為極樂世界，因為沒有八苦和四惡道。』 那個國家被稱為凈土，因為沒有三毒和五濁。那裡的佛名為阿彌陀佛，因為壽命無量、願力無量、功德相好光明無量。仔細觀察這個娑婆世界（Sahā-loka），眾生無論賢愚、無論貴賤、無論老幼，只要有發起歸依佛陀之心的人，舉手合掌，心向西方，如果有恐懼、災厄、苦惱，開口發聲，必定先念阿彌陀佛。又有人用範金、合土、刻石、刺繡等方式，乃至在水中寫字、堆沙子，即使是兒童嬉戲，也無不以阿彌陀佛為首要。不知其所以然，但自然而然地這樣做了。由此可見，是彼阿彌陀佛如來，對這裡的眾生有大誓願，而眾生也與阿彌陀佛有大因緣。
【English Translation】 English version: The supreme elephants, swift horses, magnificent chariots, precious treasures, and hidden caches – all these cannot accompany us further. Only this Vow-King of rebirth in the Pure Land never abandons us, guiding us at all times. In a single instant, one can be reborn in the Land of Ultimate Bliss (Sukhāvatī).
The Practice and Vow Ritual of Venerable Shandao
When practicing Pure Land meditation and entering contemplation, as well as when going to sleep, one should make this vow. Whether sitting or standing, one should single-mindedly join palms, face westward, and recite ten times the name of Amitābha Buddha (Amitābha), Avalokiteśvara (Guānshìyīn), Mahāsthāmaprāpta (Dàshìzhì), and the Bodhisattvas of the Pure Great Assembly. After reciting, make the vow, saying: 『Disciple is now a mortal in the cycle of birth and death, with deep karmic obstacles, endlessly suffering in the six realms (ṣaḍ-gati). Now, having encountered a wise teacher, I have heard of the name and original vow merits of Amitābha Buddha, and I single-mindedly recite, seeking rebirth. May the Buddha be compassionate, not abandon me, and mercifully receive me. Disciple (name) does not recognize the Buddha's physical characteristics, auspicious marks, and light. May the Buddha manifest, allowing me to see, and to see Avalokiteśvara, Mahāsthāmaprāpta, and other Bodhisattvas. May I clearly see the pure adornments, radiant wonders, and other aspects of that world.』 After making this vow, with single-minded mindfulness, one can enter contemplation at will. Or, one can make the vow before going to sleep. Some may see the manifestation of the Buddha and Bodhisattvas while making the vow, or see them in a dream. As long as one is focused and dedicated, one's wishes will naturally be fulfilled.
The Memorial of Vice Minister Bai's Vow to Seek Rebirth in the Pure Land
It is recorded: My original teacher, Śākyamuni Buddha (Śākyamuni), said: 『From here, westward, passing through hundreds of thousands of millions of Buddha lands, there is a world called the Land of Ultimate Bliss, because it is free from the eight sufferings and the four evil paths.』 That country is called the Pure Land because it is free from the three poisons and the five defilements. The Buddha there is called Amitābha, because his lifespan is immeasurable, his vows are immeasurable, and his merits, auspicious marks, and light are immeasurable. Carefully observe this Sahā world (Sahā-loka): beings, whether wise or foolish, noble or lowly, young or old, if they have the intention to take refuge in the Buddha, raise their hands, join their palms, and face westward; if they have fear, calamity, or suffering, and open their mouths to speak, they will surely first recite Amitābha Buddha. Moreover, those who cast metal, combine earth, carve stone, embroider patterns, or even write in water, pile sand, or children playing, all invariably place Amitābha at the forefront. They do not know why, but they naturally do so. From this, it can be seen that the Tathagata Amitābha has great vows for the beings here, and the beings also have great karmic connections with Amitābha.
于彼國土明矣。不然則南北東西。過去現在未來佛甚多矣。何獨如是哉。何獨如是哉。唐中大夫太子少傅白居易。當衰暮之歲中風痹之疾。乃舍俸錢命工人。杜敬宗按阿彌陀無量壽二經。畫西方世界一部。高九尺廣丈有三尺。阿彌陀佛坐中央。觀音勢至二大士侍左右。人天瞻仰眷屬圍繞。樓臺伎樂水樹花鳥。七寶嚴飾五彩彰施。爛爛煌煌功德成就。弟子居易。焚香稽首跪于佛前。起慈悲心發弘誓願。愿此功德回施一切眾生。一切眾生有如我老者。如我病者。愿離苦得樂斷惡修善。不越南部便睹西方。白毫大光應念來感。青蓮上品隨愿往生。從現在身盡未來際。常得親近而供養也。欲重宣此義。而說贊曰。極樂世界清凈土。無諸惡道及眾苦。愿如我身老病者。同生無量壽佛所。
憑濟川施經發凈土愿文
其略曰。予之施經一事而具二施。何故以財贖經。是謂財施。以經傳法。是謂法施。按佛所說。財施後世當得天上人間福德之報。法施當得世智辯聰。蓋世之報當知此二報者。皆是輪迴之因苦報之本。我今發願。愿回此二報。臨命終時。莊嚴往生西方極樂世界。蓮華為胎托質于中。見佛聞法悟無生忍。登不退階入菩薩位。還來十方界內五濁世中。普見其身而作佛事。以今日財法二施之因。如觀世音菩薩具大慈
【現代漢語翻譯】 現代漢語譯本 在那樣的國土是顯而易見的。不然的話，無論南北東西，過去、現在、未來的佛就太多了。為什麼唯獨這樣說呢？為什麼唯獨這樣說呢？唐朝中大夫、太子少傅白居易，在衰老之年身患中風麻痹之癥，於是拿出俸祿，命令工匠杜敬宗按照《阿彌陀經》、《無量壽經》的內容，繪製西方極樂世界圖一部。高九尺，寬一丈三尺。阿彌陀佛（Amitabha，無量光佛）端坐中央，觀音（Avalokiteśvara，觀世音菩薩）、勢至（Mahāsthāmaprāpta，大勢至菩薩）二大菩薩侍立左右。人天瞻仰，眷屬圍繞。樓臺、伎樂、水樹、花鳥，用七寶莊嚴裝飾，五彩繽紛，光輝燦爛，功德圓滿成就。弟子白居易，焚香叩首跪于佛前，發起慈悲心，發廣大誓願。愿以此功德迴向給一切眾生。一切眾生如有像我一樣年老的人，像我一樣生病的人，愿他們離苦得樂，斷惡修善，不用去越南南部就能見到西方極樂世界，阿彌陀佛眉間白毫放出的光芒，應念而來，青蓮花上品，隨愿往生。從現在這一世直到未來無盡的時劫，常常能夠親近供養阿彌陀佛。想要再次宣揚這個意義，所以作讚頌說：極樂世界是清凈的國土，沒有各種惡道和眾多的苦難。愿像我這樣年老生病的人，都能一同往生到無量壽佛（Amitabha，無量壽佛）的處所。
憑濟川施經發凈土愿文
其大略是說：我施經這一件事就包含了兩種佈施。為什麼呢？用錢來贖買經書，這叫做財佈施。用經書來傳播佛法，這叫做法佈施。按照佛所說，財佈施來世應當得到天上人間的福德果報，法佈施應當得到世間的智慧和辯才。要知道這兩種果報，都是輪迴的原因，痛苦的根本。我現在發願，愿將這兩種果報迴向，臨命終時，莊嚴地往生西方極樂世界，在蓮花中化生，寄託于其中。見佛聞法，證悟無生法忍，登上不退轉的階位，進入菩薩的果位。再回到十方世界內的五濁惡世中，普遍顯現其身而作佛事。以今天財佈施和法佈施的因緣，像觀世音菩薩（Avalokiteśvara，觀世音菩薩）一樣，具足大慈悲。
【English Translation】 English version That such a land exists is clear. Otherwise, whether north, south, east, or west, there would be countless Buddhas of the past, present, and future. Why single out this one? Why single out this one? Bai Juyi (白居易), Grand Master of the Court and Junior Preceptor to the Crown Prince of the Tang Dynasty, in his declining years, suffering from wind-induced paralysis, used his俸祿 (fèng lù, official salary) to commission the artisan Du Jingzong (杜敬宗) to create a painting of the Western Pure Land based on the Amitabha Sutra and the Infinite Life Sutra. It was nine feet high and thirteen feet wide. Amitabha Buddha (阿彌陀佛, Amitābha) sat in the center, with Avalokiteśvara (觀音, Guānyīn) and Mahāsthāmaprāpta (勢至, Shìzhì) Bodhisattvas attending on either side. Humans and devas gazed up in reverence, surrounded by their retinues. Pavilions, musical performances, water, trees, flowers, and birds were adorned with the seven treasures, and the five colors shone brilliantly. The merit was perfectly accomplished. Disciple Bai Juyi, burning incense, bowed and knelt before the Buddha, generating a compassionate heart and making vast vows. May this merit be dedicated to all sentient beings. May all sentient beings, like me in old age, like me in sickness, be freed from suffering and attain happiness, cut off evil and cultivate goodness, and see the Western Pure Land without going to southern Vietnam. May the great light from the white hair between Amitabha Buddha's eyebrows be felt in response to their thoughts, and may they be reborn in the upper grade of the blue lotus, according to their wishes. From this present life until the end of the future, may they always be able to draw near and make offerings to Amitabha Buddha. Desiring to proclaim this meaning again, he composed a verse of praise: The Pure Land of Ultimate Bliss is a pure land, without any evil paths or many sufferings. May those who are old and sick like me be reborn together in the abode of Amitabha Buddha (無量壽佛, Wúliàngshòu Fó).
An Aspiration Text for Rebirth in the Pure Land, Based on Ping Jichuan's Offering of Sutras
Its gist is: My act of offering sutras embodies two kinds of giving. Why? Using money to redeem sutras is called material giving (財施, cái shī). Using sutras to transmit the Dharma is called Dharma giving (法施, fǎ shī). According to the Buddha's teachings, material giving will bring the reward of blessings in the heavens and among humans in future lives, and Dharma giving will bring worldly wisdom and eloquence. Know that both of these rewards are the cause of samsara and the root of suffering. I now make a vow to dedicate these two rewards, so that at the end of my life, I may be reborn in the Western Pure Land of Ultimate Bliss, be born from a lotus flower, and find refuge within it. May I see the Buddha, hear the Dharma, realize the non-origination forbearance (無生法忍, wú shēng fǎ rěn), ascend the stage of non-retrogression, and enter the position of a Bodhisattva. Then, may I return to the five defiled worlds (五濁世, wǔ zhuó shì) within the ten directions, universally manifest my body, and perform the deeds of a Buddha. By the causes of material and Dharma giving today, may I, like Avalokiteśvara Bodhisattva (觀世音菩薩, Guānshìyīn Púsà), possess great compassion.
悲。遊歷五道隨類化形。說諸妙法開發未悟。永離苦道令得智慧。普與眾生悉得成佛。乃予施經之愿也。
右出舍經碑憑察院施經。不求人天路上富貴聰明。而以此功德悉迴向凈土愿見彌陀。可謂智識高明深達佛理大乘人也。嗟見蓮社人終日唸佛而求後世福報。豈不謬哉。予愿一切人同生凈土。故舉憑察院施經發愿文。與諸人作樣子凡有修福唸佛。乃至一毫之善悉皆發願迴向西方。有所歸趣。臨終定生凈土也。
廬山蓮宗寶鑑唸佛正愿卷第七(終) 大正藏第 47 冊 No. 1973 廬山蓮宗寶鑑
廬山蓮宗寶鑑唸佛往生正訣卷第八(一十二章)
唸佛往生正訣說
凈土之道往生一門。具載群經明如杲日。實修行者入道之方。乃唸佛人棲神之所。無念之念念。即念于阿彌。無生之生生。則生於凈土。是故深行菩薩歷代師模。名卿巨儒庶民氏女。篤信斯道結誓進修者不可勝計。其意何哉。必欲生凈土見阿彌。而後已須知佛本無身亦無。其土皆眾生心凈所由致感也。經不云乎。是心作佛是心是佛。諸佛正遍知海從心想生。故天臺大師釋之曰。佛本是無心凈故有。良以眾生心凈則法體現前。眾生心染則苦道流轉。此乃理之常也。又何疑乎。以圓實教所談唯心本具者。若此若彼若染
【現代漢語翻譯】 現代漢語譯本： 悲憫之心。遊歷於五道（地獄道、餓鬼道、畜生道、阿修羅道、人道）之中，隨順不同眾生的類別而示現不同的身形。宣說各種微妙的佛法，啓發那些尚未覺悟的眾生。永遠脫離充滿痛苦的境地，使他們獲得智慧。普遍地給予所有眾生，使他們都能成就佛果。這就是我施捨佛經的願望啊。 右邊這段文字出自舍經碑，是憑察院（官署名）施捨佛經的緣由。他們不求人天道中的富貴聰明，而是將這些功德全部迴向凈土，希望能夠見到阿彌陀佛（西方極樂世界的教主）。這可以說是見識高明，深刻理解佛理的大乘修行人啊。可嘆的是，有些蓮社（佛教團體）的人終日唸佛，卻只是爲了求後世的福報，這難道不是謬誤嗎？我希望所有的人都能一同往生凈土。所以舉出憑察院施捨佛經的發願文，給各位做一個榜樣，凡是有修福、唸佛，乃至哪怕是一絲一毫的善行，都要發願迴向西方極樂世界，有所歸宿。這樣臨終時必定能夠往生凈土。 《廬山蓮宗寶鑑》唸佛正愿卷第七（終） 大正藏第 47 冊 No. 1973 《廬山蓮宗寶鑑》 《廬山蓮宗寶鑑》唸佛往生正訣卷第八（一十二章） 唸佛往生正訣說 凈土法門是往生一途。詳細記載於眾多經典之中，明亮如太陽一般。確實是修行人進入佛道的途徑，是念佛之人安身立命的場所。無念的念，就是念阿彌陀佛（西方極樂世界的教主）。無生的生，就是往生到凈土。因此，那些深入修行的菩薩、歷代的師長模範、著名的官員、大學者、平民百姓、婦女，篤信這個法門，結誓精進修行的人，數不勝數。他們的用意是什麼呢？必定是要往生凈土，見到阿彌陀佛，這樣才能罷休。要知道佛本來就沒有固定的身形，也沒有固定的處所，其凈土都是眾生心清凈所感召而來的。經典不是說了嗎？『是心作佛，是心是佛』。諸佛的正遍知海，都是從心想中產生的。所以天臺大師解釋說：『佛本來是無心，因為清凈所以才顯現。』確實是因為眾生心清凈，那麼法身就會顯現於眼前；眾生心被污染，那麼就會在苦道中流轉。這是理所當然的。又有什麼可懷疑的呢？以圓滿真實的教義所談論的唯心本具的道理來說，無論是這樣還是那樣，無論是染污
【English Translation】 English version: Compassion. Traveling through the five realms (hell realm, hungry ghost realm, animal realm, asura realm, human realm), transforming according to the different types of beings. Speaking all the wonderful Dharmas, developing those who are not yet enlightened. Forever departing from the path of suffering, enabling them to obtain wisdom. Universally giving to all sentient beings, enabling them all to achieve Buddhahood. This is my vow of donating scriptures. The above passage is from the Stele of Scripture Donation, the reason for the Pingcha Yuan (an official institution) donating scriptures. They do not seek wealth, nobility, intelligence, or cleverness in the paths of humans and devas, but dedicate all these merits to the Pure Land, hoping to see Amitabha (the lord of the Western Pure Land of Ultimate Bliss). This can be said to be a person of great knowledge and profound understanding of Buddhist principles, a Mahayana practitioner. Alas, some people in the Lotus Society (Buddhist organization) recite the Buddha's name all day long, but only seek blessings in the afterlife. Isn't this a mistake? I hope that all people can be reborn together in the Pure Land. Therefore, I cite the vow of the Pingcha Yuan donating scriptures as an example for everyone. All those who cultivate blessings, recite the Buddha's name, or even have a single good deed, should vow to dedicate it to the Western Pure Land, to have a place to return to. In this way, they will surely be reborn in the Pure Land at the time of death. Lushan Lian Zong Bao Jian (Precious Mirror of the Lotus School of Lushan) Chapter 7 on the Correct Vows of Mindfulness of Buddha (End) Taisho Tripitaka Volume 47, No. 1973, Lushan Lian Zong Bao Jian Lushan Lian Zong Bao Jian (Precious Mirror of the Lotus School of Lushan) Chapter 8 on the Correct Essentials for Rebirth through Mindfulness of Buddha (Twelve Sections) Explanation of the Correct Essentials for Rebirth through Mindfulness of Buddha The Pure Land path is the one gate to rebirth. It is recorded in detail in many scriptures, as bright as the sun. It is indeed the path for practitioners to enter the Way, the place for those who recite the Buddha's name to dwell in spirit. The non-念 (nian, thought) of 念 (nian, mindfulness) is mindfulness of Amitabha (the lord of the Western Pure Land of Ultimate Bliss). The non-birth of birth is birth in the Pure Land. Therefore, those Bodhisattvas who practice deeply, the models of teachers throughout the ages, famous officials, great scholars, common people, and women, who sincerely believe in this path and make vows to diligently cultivate, are countless. What is their intention? They must be reborn in the Pure Land and see Amitabha, and only then will they be satisfied. Know that the Buddha originally has no fixed form, nor does the Buddha have a fixed place. The Pure Land is brought about by the purity of sentient beings' minds. Do the scriptures not say, 'It is the mind that makes the Buddha, it is the mind that is the Buddha'? The ocean of the Buddhas' perfect and complete knowledge arises from the thoughts of the mind. Therefore, the Tiantai Master explains it by saying: 'The Buddha originally has no mind, but because it is pure, it appears.' Indeed, because the minds of sentient beings are pure, the Dharmakaya will appear before them; if the minds of sentient beings are defiled, then they will transmigrate in the paths of suffering. This is the constant principle. What is there to doubt? In terms of the doctrine of inherent mind as taught by the perfect and true teachings, whether it is this or that, whether it is defiled
若凈。皆不越吾心之一念也。夫心者造罪之源成佛之本。所謂介爾有心三千具足。然而三千諸法既具十界十如。三種世間互具而顯。則安養國土舍此何求。非但凈土唯心。蓋地獄亦唯心矣。又云。阿鼻依正全趣極聖之自心。身土毗盧不逾下凡之一念。才起悟迷之見便入邪流。不分染凈之殊方歸正道刀山劍樹總是空華。寶渚金蓮皆成夢事。如斯受用始了真修脫。或未然宜依權。漸而加修進深信阿彌陀佛。即我本性貴在禮誦懺念之間。行住坐臥之處。照於三觀契乎一心。全智發境全境是心。故知佛正佛依皆是心。具心造信哉。凈土彌陀昭昭然。影現於心目之間。譬如磨銅成鏡必假施功。直使塵垢淨盡無餘。則本體圓明自然顯現。一切色像俱無隱焉。當知鏡中之像。若謂是有不可承而攬之。若謂是無則色像歷然可見。所謂有不定有。無不定無。有無雙遣任運是中。大矣哉。不思議境。唯心妙觀之道也。欲證斯道必明於因。當知因該果海。果徹因源。原始要終不離一念。從因至果只在初心。茍能於此善修如是之因。至於臨終必獲如是之果。是知專心念佛為因。往生凈土為果。始從聞信信以修持。積凈業之工夫。得功緣之成滿。時節既至大理。昭然視死如歸。豈不慶快。故茲直示往生正訣。明指到家路頭。此時自信不疑。他日出
門不誤。如此則安養國土何患不生。自性彌陀決然可見。與夫列聖群賢同成凈行。歷位至極者實惟斯道矣。
父母臨終往生凈土
諦信凈土發心凈佛者。蓮池下種時也。一心念佛眾善莊嚴者。蓮華出水時也。唸佛功成凈土緣熟。華開見佛時也。佛子事佛固先事親。拳拳孝念不舍。須臾順父母之情懷。察父母之顏色。才乖攝養力為調和。又當念風燭不停須防往生時至。預以父母平生所修一切善緣好事及眾人助修功德。聚為一疏。時時對父母讀之。要令父母心生歡喜。又當勸令坐臥西向不忘凈土。又當東向說彌陀像。勸令一心念佛。焚香鳴磐躬率眾人同聲和之。常使佛聲相續不絕。無以世情悲戀恐失正念。臨舍報時猶當用意。自然諸聖來迎往生凈土。寶蓮花中決定成佛。孝子侍養父母正在此時不宜懈怠。此孝子事親臨終之大事也。以此為孝。其孝至矣。又況從古以來念佛往生西方者非一。略舉數條以爲念佛者鑒。所以烏長國主睹眾聖以來迎。隋文皇后乘異香而西邁。姚行婆請佛相待。宋世子侍母同歸。可謂一超直入如來地矣。
臨終三疑
慈照宗主凈土十門告誡云。唸佛人臨終三疑不生凈土。一者疑。我生來作業極重。修行日淺恐不得生。二者疑。我欠人債負。或有心願未了。及貪瞋癡未息。恐
【現代漢語翻譯】 現代漢語譯本：不耽誤修行。如果這樣，那麼往生安養國土還擔心什麼呢？自性彌陀（指自己本性中的佛性）必然可以見到，與各位聖賢一同成就清凈的修行，經歷各個階位到達最高的境界，實在只有這個法門了。
父母臨終往生凈土
真正相信凈土，發心清凈佛土的人，就像在蓮池中播下種子。一心念佛，用各種善行來莊嚴凈土的人，就像蓮花從水中長出。唸佛的功夫成就，與凈土的因緣成熟，就像蓮花開放，見到佛。佛弟子侍奉佛，本來就應該先侍奉父母，要懇切地懷著孝心，一刻也不放鬆。要順應父母的心情，觀察父母的臉色，稍微有不合心意的地方，就要盡力調和。又要想到生命像風中的蠟燭一樣，隨時可能熄滅，要提防往生的時刻到來。預先將父母平生所修的一切善緣好事，以及眾人幫助修行的功德，彙集寫成一篇疏文，時時對著父母讀誦，要讓父母心中生起歡喜。又要勸他們坐著或躺著都面向西方，不要忘記凈土。又要面向東方，擺放彌陀佛像，勸他們一心念佛。點燃香，敲響磬，親自帶領大家同聲唱唸。常常使佛號的聲音相續不斷絕，不要因為世俗的情感悲傷留戀，恐怕失去正確的念頭。臨終舍報的時候，更要用心。自然會有諸位聖人前來迎接，往生凈土，在寶蓮花中必定成佛。孝子侍奉父母，正是在這個時候，不應該懈怠。這是孝子侍奉父母臨終的大事啊。用這樣的方式來盡孝，那真是孝到了極點。更何況從古以來，唸佛往生西方凈土的人不止一個。略舉幾條，作爲念佛人的借鑑。所以烏長國王看見眾多聖人前來迎接，隋文皇后乘著奇異的香氣往生西方，姚行婆祈請佛像等待，宋世子侍奉母親一同往生。真可謂是超越一切，直接進入如來的境界啊。
臨終三疑
慈照宗主在《凈土十門》中告誡說：『唸佛的人臨終時如果產生三種懷疑，就不能往生凈土。』第一種懷疑是：『我生來所造的罪業極其深重，修行的時間又很短，恐怕不能往生。』第二種懷疑是：『我欠著別人的債務，或者還有未完成的心願，以及貪婪、嗔恨、愚癡的念頭沒有止息，恐怕
【English Translation】 English version: It won't delay practice. If this is the case, then what worries are there about not being born in the Land of Peaceful Nurturing (An'yang guotu 安養國土)? The Self-Nature Amitabha (Zixing Mituo 自性彌陀, referring to the Buddha-nature within oneself) can certainly be seen, and together with all the sages and worthies, one can accomplish pure conduct. To experience each position to the highest level, this is truly the only path.
Parents' Passing and Rebirth in the Pure Land
Those who truly believe in the Pure Land and aspire to purify the Buddha-land are like planting seeds in a lotus pond. Those who single-mindedly recite the Buddha's name and adorn the Pure Land with various good deeds are like a lotus flower emerging from the water. When the effort of reciting the Buddha's name is accomplished and the affinity with the Pure Land is ripe, it is like the lotus flower blooming and seeing the Buddha. A disciple of the Buddha should first serve their parents. Cherishing filial piety and not relaxing for a moment, one should comply with their parents' wishes, observe their expressions, and if there is any disagreement, one should try to reconcile it. One should also remember that life is like a candle in the wind, which can be extinguished at any time, and one should be prepared for the moment of passing. In advance, one should gather all the good deeds and merits that the parents have cultivated throughout their lives, as well as the merits of others who have helped in their practice, and compile them into a memorial text. One should read it to the parents from time to time, so that their hearts may be filled with joy. One should also advise them to face the West whether sitting or lying down, and not to forget the Pure Land. One should also face the East, display the image of Amitabha Buddha, and encourage them to recite the Buddha's name with a single mind. Light incense, strike the chime, and personally lead everyone to chant in unison. One should always keep the sound of the Buddha's name continuous and uninterrupted, and not be saddened or attached to worldly emotions, lest one lose the right thought. When the time of relinquishing the body approaches, one should be even more mindful. Naturally, all the sages will come to welcome one to be reborn in the Pure Land, and one will surely become a Buddha in a precious lotus flower. A filial son should serve his parents at this very moment and should not be negligent. This is the great matter of a filial son serving his parents at the time of their passing. To practice filial piety in this way is the ultimate filial piety. Moreover, since ancient times, there have been more than a few people who have recited the Buddha's name and been reborn in the Western Pure Land. To mention a few examples for the reference of those who recite the Buddha's name: King Wuchang (Wuchang guowang 烏長國王) saw many sages coming to welcome him, Empress Wen of the Sui Dynasty (Suiwen huohou 隋文皇后) ascended westward on a strange fragrance, Yao Xingpo (姚行婆) requested the Buddha's image to wait for her, and Prince Song (Song Shizi 宋世子) served his mother and returned together. It can be said that they transcended everything and directly entered the realm of the Tathagata.
Three Doubts at the Time of Death
Master Cizhao (Cizhao Zongzhu 慈照宗主) in the 'Ten Gates to the Pure Land' warns: 'If a person who recites the Buddha's name has three doubts at the time of death, they will not be reborn in the Pure Land.' The first doubt is: 'I have committed extremely heavy karmic deeds since birth, and my practice is too short, I am afraid I will not be reborn.' The second doubt is: 'I owe debts to others, or I have unfulfilled wishes, and my thoughts of greed, hatred, and delusion have not ceased, I am afraid
不得生。三者疑。我雖念彌陀臨命終時恐佛不來迎接。有此三疑。因疑成障。失其正念不得往生。故唸佛之人切要諦信佛經明旨勿生疑心。經云。念阿彌陀佛一聲。滅八十億劫生死重罪。上至一心不亂下至十念成功。接向九蓮令辭五濁。茍能心心不昧唸唸無差。則疑情永斷決定往生。可謂十萬億程彈指到。絲毫擬議隔千山。
臨終四關
四關者。慈照宗主凈土十門告誡云。凡夫雖有信心念佛。緣為宿業障重合墮地獄。乘佛力故。于床枕間將輕換重。若也因病苦故悔悟身心當生凈土也。無智之人不了此事。卻言。我今唸佛又有病苦。反謗彌陀。因此一念噁心徑入地獄。此是一關也。二者雖則持戒唸佛。緣為口談凈土意戀娑婆。不求出世善根。為愛家緣長旺以致臨終。遭病怕死貪生。信受童兒呼神喚鬼。燒錢化馬殺戮眾生。緣此心邪無佛攝護。因茲流浪墮落三塗。是二關也。三者或因服藥須用酒鯹。或被親情遞相逼勸。此人無決定信喪失善根。臨終追赴王前任王判斷。是為第三關也。四者臨終之際思惟活業。系綴資財愛戀眷屬。心放不下失卻正念。故於家捨墮鬼趣中。已為禍崇。或為慳犬。或作蛇身守護家庭宛如在日。是為四關也。是以楊提刑言。愛不重不生娑婆。念不一不生凈土。誠哉是言。凡修凈土者。
【現代漢語翻譯】 現代漢語譯本 不得往生。第三種是懷疑。我雖然唸誦彌陀（Amitabha，阿彌陀佛），但臨命終時恐怕佛不來迎接。有這三種懷疑，因為懷疑形成障礙，失去正念，不得往生。所以唸佛之人一定要堅信佛經的明確旨意，不要產生疑心。《經》中說：『念阿彌陀佛一聲，可以消除八十億劫生死重罪。』上至一心不亂，下至十念成功，都能被接引到九品蓮花，脫離五濁惡世。如果能夠心心相印，唸唸不差，那麼疑慮就會永遠斷絕，決定能夠往生。真可謂十萬億里的路程，彈指間就能到達，稍微猶豫一下，就如同隔著千山萬水。
臨終四關
這四關是：慈照宗主在《凈土十門》中的告誡說：凡夫雖然有信心念佛，但因為宿世的業障深重，本應墮入地獄。憑藉佛的力量，在病床上將重業轉為輕業。如果因為病痛而悔悟身心，就能往生凈土。沒有智慧的人不明白這個道理，反而說：『我現在念佛，為什麼還有病痛？』反而誹謗彌陀（Amitabha，阿彌陀佛）。因為這一念噁心，直接墮入地獄。這是第一關。第二種是雖然持戒唸佛，但口頭上談論凈土，心裡卻貪戀娑婆（Saha，娑婆世界），不求出世的善根，爲了家人的興旺而操勞，以至於臨終時，害怕生病，害怕死亡，貪戀生命，相信童子，呼喚神靈鬼怪，燒錢化馬，殺戮眾生。因為這種心邪不正，沒有佛的攝護，因此流浪墮落到三惡道。這是第二關。第三種是或者因為服藥需要用酒來調和，或者被親戚朋友互相勸說。這種人沒有堅定的信心，喪失了善根，臨終時被帶到閻王面前，任憑閻王判斷。這是第三關。第四種是臨終之際，思念生前的產業，牽掛著資財，愛戀著眷屬，心裡放不下，失去了正念，所以在家裡墮入鬼道之中，已經成為禍患。或者變成慳吝的狗，或者變成蛇身，守護著家庭，就像生前一樣。這是第四關。所以楊提刑說：『愛不重，不生娑婆（Saha，娑婆世界）；念不一，不生凈土。』這話真是至理名言。凡是修習凈土的人，
【English Translation】 English version cannot be reborn. The third is doubt. Although I recite Amitabha (Amitabha, 阿彌陀佛), I fear that the Buddha will not come to greet me when I am dying. I have these three doubts, and because of doubt, obstacles are formed, and I lose my right mindfulness and cannot be reborn. Therefore, those who recite the Buddha's name must firmly believe in the clear meaning of the Buddhist scriptures and not have doubts. The scripture says: 'Reciting the name of Amitabha Buddha once can eliminate eighty billion kalpas of heavy sins of birth and death.' From single-mindedness to ten recitations, one can be received into the Nine Lotus Pedestals and escape the Five Turbidities. If one can be mindful in every thought and without any difference, then doubt will be forever cut off, and one will surely be reborn. It can be said that the journey of hundreds of thousands of billions of miles can be reached in an instant, and a slight hesitation is like being separated by thousands of mountains.
The Four Gates at the Time of Death
The four gates are: Cizhao Zongzhu's (慈照宗主) 'Ten Gates of Pure Land' warns: Although ordinary people have faith in reciting the Buddha's name, because of the heavy karma from past lives, they should fall into hell. Because of the power of the Buddha, on the sickbed, heavy karma is turned into light karma. If one repents of body and mind because of illness, one can be reborn in the Pure Land. Those without wisdom do not understand this principle, but instead say: 'I am reciting the Buddha's name now, why am I still sick?' Instead, they slander Amitabha (Amitabha, 阿彌陀佛). Because of this one evil thought, they directly fall into hell. This is the first gate. The second is that although one upholds the precepts and recites the Buddha's name, one talks about the Pure Land but is attached to the Saha (Saha, 娑婆世界) world, not seeking the good roots of leaving the world, but working hard for the prosperity of the family, so that at the time of death, one is afraid of illness, afraid of death, and greedy for life, believing in children, calling on gods and ghosts, burning money and paper horses, and killing living beings. Because of this evil mind, there is no protection from the Buddha, and therefore one wanders and falls into the three evil realms. This is the second gate. The third is that perhaps medicine needs to be mixed with wine, or one is persuaded by relatives and friends. This person has no firm faith, loses good roots, and at the time of death is taken to King Yama to be judged. This is the third gate. The fourth is that at the time of death, one thinks of the property of one's life, is attached to wealth, and loves one's family, unable to let go of one's mind, and loses right mindfulness, so one falls into the realm of ghosts in the home, and has already become a disaster. Or one becomes a stingy dog, or becomes a snake, guarding the family as if one were alive. This is the fourth gate. Therefore, Yang Tixing (楊提刑) said: 'If love is not heavy, one will not be born in the Saha (Saha, 娑婆世界) world; if mindfulness is not one, one will not be born in the Pure Land.' These words are truly the truth. All those who practice Pure Land,
要當酌實蠲浮思。專想寂唸唸彌陀。全身放下但能堅此一念。便可碎彼四關。則凈土蓮臺的非遙矣。可謂一句彌陀無別念。不勞彈指到西方。
臨終決疑撮要
凡修唸佛之人慾生凈土。每念世間一切無常。成必有壞生必有死。若不親聞佛法。則捨身受身輪轉三界。四生六道無解脫期。我今有緣得聞正法。得修凈業唯佛爲念。舍此報身當生凈土。入彼蓮胎受諸快樂。永脫生死不退菩提。此乃大丈夫平生之能事也。才有疾病正要向前。坦蕩身心莫生疑慮。直須西向正坐專想。阿彌陀佛與觀世音大勢至菩薩。及無數化佛現在其前。一心稱念南無阿彌陀佛聲聲不絕。于諸世間一切事務。不得思念不得貪戀。若或心念起來但要急稱佛號。于唸唸中除滅罪障。若病人昏困不能自念。則看病人當方便警策勸而諭之。如此用心助令命盡。只此一念決定往生凈土。命若未盡自得安寧。慎勿妄起留戀世間之心。當存自存當死須死。但辦往生何須疑慮。若解此理如脫弊服以著上衣。一舍凡身便登佛地。奇哉偉哉至矣盡矣。或聞天樂異香。或見金蓮寶座。此乃聖境現前。慎勿疑為魔事。經云。修凈業者托佛願力。觀佛寶相為境故。如人近附帝王誰敢幹犯況。阿彌陀佛有大慈悲力。有大誓願力。有大智慧力。有大三昧力有大威神力。
【現代漢語翻譯】 現代漢語譯本：應當酌情減免浮思雜念，專心一意地想著寂靜的阿彌陀佛。全身心地放下，只要能堅定這一念，便可以粉碎色、受、想、行這四關。那麼，往生凈土，在蓮花臺中化生，也就不是遙遠的事情了。真可謂一句阿彌陀佛，心中沒有其他雜念，不用費力彈指，就能到達西方極樂世界。
臨終決疑撮要
凡是修習唸佛法門想要往生凈土的人，要時常想著世間一切都是無常的，有成就必定有敗壞，有出生必定有死亡。如果不是親自聽聞佛法，就要捨棄這個身體，又接受另一個身體，在三界中輪迴，在四生六道中沒有解脫的期限。我現在有緣分聽聞正法，能夠修習凈土法門，唯獨以佛爲念。捨棄這個報身，應當往生凈土，進入那裡的蓮花胎中，享受各種快樂，永遠脫離生死輪迴，永不退轉菩提道心。這才是大丈夫平生應該做到的事情。一旦有了疾病，正是要向前精進的時候，坦蕩身心，不要產生疑慮。直接面向西方端正坐好，專心想著阿彌陀佛（Amitabha），與觀世音（Avalokiteshvara）、大勢至菩薩（Mahasthamaprapta），以及無數的化身佛現在你的面前。一心稱念南無阿彌陀佛（Namo Amitabha），聲音聲聲不斷絕。對於世間的一切事務，不得思念，不得貪戀。如果心中念頭起來，就要趕緊稱念佛號，在念念之中除滅罪障。如果病人昏迷困頓，不能自己唸佛，那麼看護病人的人應當方便地提醒、勸導他。這樣用心幫助，直到病人生命結束。只要有這一念，決定可以往生凈土。如果壽命沒有盡，自然可以得到安寧。千萬不要妄起留戀世間的心。該活下去就活下去，該死去就死去，只要辦好往生的事情，何必疑慮呢？如果理解了這個道理，就像脫下破舊的衣服，穿上華麗的衣裳。一旦捨棄凡夫的身體，便能登上佛的果位。奇妙啊！偉大啊！圓滿啊！窮盡啊！或者聽到天樂和奇異的香氣，或者看到金色的蓮花寶座，這都是聖境顯現，千萬不要懷疑是魔事。《經》中說，修習凈業的人，依託佛的願力，觀想佛的寶相作為境界，就像靠近依附帝王的人，誰敢侵犯呢？何況阿彌陀佛有大慈悲力，有大誓願力，有大智慧力，有大三昧力，有大威神力。
【English Translation】 English version: One should appropriately reduce wandering thoughts and focus solely on the peaceful Amitabha (Amitabha). Relinquishing everything, if one can firmly maintain this single thought, one can shatter the four barriers (skandhas of form, feeling, perception, and mental formations). Then, being reborn in a lotus in the Pure Land is not far off. It can be said that with one phrase of Amitabha, without other thoughts, one can reach the Western Pure Land without even snapping one's fingers.
Essential Points for Resolving Doubts at the Time of Death
All those who cultivate mindfulness of the Buddha (Buddha-Remembrance) and desire to be reborn in the Pure Land should constantly contemplate the impermanence of all things in the world. Whatever is formed will eventually decay, and whatever is born will eventually die. If one does not personally hear the Buddha's teachings, one will abandon one body and receive another, revolving in the Three Realms, with no hope of liberation in the Four Births and Six Realms. Now that I have the opportunity to hear the true Dharma and cultivate Pure Land practices, I focus solely on the Buddha. Upon abandoning this karmic body, I shall be reborn in the Pure Land, enter the lotus womb, and enjoy all kinds of happiness, forever escaping birth and death and never regressing from Bodhi. This is the great task that a noble person should accomplish in their lifetime. As soon as illness arises, one should advance forward, with an open and unwavering mind, without any doubts. One should sit facing west, focusing intently on Amitabha Buddha (Amitabha) , along with Avalokiteshvara (Avalokiteshvara) and Mahasthamaprapta Bodhisattvas (Mahasthamaprapta), and countless manifested Buddhas appearing before you. Single-mindedly recite 'Namo Amitabha Buddha' (Namo Amitabha), with the sound continuous and unbroken. One should not think about or be attached to any worldly affairs. If thoughts arise, one should quickly recite the Buddha's name, eliminating karmic obstacles with each recitation. If the sick person is confused and unable to recite on their own, the caregiver should skillfully encourage and advise them. By helping in this way until the end of their life, with just this one thought, one will definitely be reborn in the Pure Land. If one's life is not yet exhausted, one will naturally find peace. Be careful not to give rise to any lingering attachment to the world. Live if you are meant to live, die if you are meant to die, but focus on accomplishing rebirth, why have doubts? If one understands this principle, it is like taking off old, worn-out clothes and putting on fine garments. Once one abandons the ordinary body, one ascends to the Buddha's stage. How wondrous! How great! How complete! How exhaustive! One might hear heavenly music and strange fragrances, or see golden lotus thrones. These are sacred realms appearing, be careful not to mistake them for demonic events. The Sutra says, 'Those who cultivate Pure Land practices rely on the Buddha's vows and contemplate the Buddha's precious form as their object.' It is like being close to a king, who would dare to offend? Moreover, Amitabha Buddha has great compassion, great vows, great wisdom, great samadhi, and great majestic power.
有大摧邪力。有大降魔力。有天眼遠見力。有天耳遙聞力。有他心徹鑒力。有光明遍照攝取眾生力。有如是等不可思議無量最勝功德之力。豈不能護持修行唸佛之人。至臨終時令無魔障生凈土哉。可謂粉骨碎身未足酬。一句瞭然超百億。
僧濟臨終注想西方
廬山尊者弟子僧濟臨終之際。尊者遺燭一枝曰。汝可運想西方。濟執燭注想金容攝心無亂。復請僧眾誦十六觀經。五更濟以燭授同袍遂假寐。及寤曰。吾夢見阿彌陀佛垂手接引吾當去矣。言訖右脅而逝。此非戒定慧之所熏修。而豈能溫容軟語于生死岸頭耶。可謂得路便行無掛礙。等閑抹過死生關。
善導和尚臨終往生正念文
知歸子問曰。世事之大莫越生死。一息不來便屬後世。一念差錯便墮輪迴。小子累蒙開誨。唸佛往生之法其理甚明。又恐病來死至之時。心識散亂仍慮他人。惑動正念忘失凈因。伏望重示歸徑之方。俾脫沉淪之苦。師曰。善哉問也。凡一切人命終欲生凈土。須是不得怕死。常念此身多苦不凈惡業種種交纏。若得舍此穢身。超生凈土受無量快樂。解脫生死苦趣乃是稱意之事。如脫弊衣得換珍服。但當放下身心莫生戀著。凡遇有病之時。便念無常一心待死。叮囑家人及看病人。往來問候人凡來我前。為我念佛不得說眼前閑
【現代漢語翻譯】 具有摧毀邪惡的強大力量，具有降伏邪魔的強大力量，具有天眼遠見的力量，具有天耳遙聞的力量，具有洞徹他人心念的力量，具有光明普照攝取眾生的力量。具有如此等等不可思議、無量最殊勝的功德之力，難道不能護持修行唸佛之人，直至臨終之時，令其沒有魔障，往生凈土嗎？真可謂粉身碎骨也難以報答佛恩，一句佛號明瞭，便能超越百億劫的輪迴。
僧濟臨終時專注觀想西方
廬山尊者的弟子僧濟，在臨終之際，尊者給他一支蠟燭說：『你可以觀想西方。』僧濟手持蠟燭，專注觀想阿彌陀佛（Amitabha）的金容，攝持心念，沒有散亂。他又請僧眾誦唸《十六觀經》。五更時分，僧濟將蠟燭交給同修，便閉目休息。醒來后說：『我夢見阿彌陀佛垂手接引我，我應當往生了。』說完，便右脅臥倒而逝。這如果不是戒、定、慧所熏修，又怎麼能在生死關頭如此溫和從容呢？真可謂一旦找到道路便立即前行，沒有牽掛，輕輕鬆鬆地超越生死大關。
善導和尚（Shandao）臨終往生正念文
知歸子問道：世間的事情再大，也沒有超過生死的。一口氣不來，便屬於後世；一個念頭差錯，便會墮入輪迴。小子我多次蒙受您的開示，唸佛往生的道理已經非常明白。但又恐怕生病臨死之時，心識散亂，仍然擔心他人迷惑擾動我的正念，忘失往生凈土的善因。希望您再次指示迴歸正道的途徑，使我脫離沉淪的痛苦。善導和尚說：問得好啊！凡是所有臨命終時想要往生凈土的人，必須不要害怕死亡，常常想著這個身體充滿痛苦、不凈，各種惡業相互纏繞。如果能夠捨棄這個污穢的身體，超生到凈土，享受無量的快樂，解脫生死的痛苦，這才是稱心如意的事情，就像脫下破舊的衣服，換上珍貴的服裝一樣。只要放下身心，不要產生留戀執著。凡是遇到生病的時候，便要念無常，一心等待死亡。叮囑家人以及看護病人，前來問候的人，凡是來到我面前的，為我念佛，不要說眼前的閑話。
【English Translation】 Possessing the great power to destroy evil, the great power to subdue demons, the power of the heavenly eye to see far, the power of the heavenly ear to hear remotely, the power to thoroughly discern the minds of others, and the power of radiant light to universally illuminate and gather sentient beings. Possessing such inconceivable, immeasurable, and supremely virtuous powers, how could it not protect those who cultivate and recite the Buddha's name, ensuring that they are free from demonic obstacles at the time of death and are reborn in the Pure Land? It can truly be said that even shattering bones and crushing the body is insufficient to repay the Buddha's grace; understanding a single phrase (of the Buddha's name) transcends hundreds of millions of kalpas.
Monk Ji Focused on the West at the Time of Death
Monk Ji, a disciple of Venerable Lushan, was given a candle by the Venerable at the time of his death, who said, 'You can visualize the West.' Ji held the candle, focusing his mind on the golden form of Amitabha (Amitabha), keeping his mind undisturbed. He also requested the monks to recite the Sixteen Contemplations Sutra. At the fifth watch of the night, Ji handed the candle to his fellow monk and then rested. Upon awakening, he said, 'I dreamed that Amitabha Buddha extended his hand to receive me; I am about to depart.' After speaking, he passed away lying on his right side. If this were not the result of cultivation in precepts, concentration, and wisdom, how could one be so gentle and composed at the shore of life and death? It can truly be said that once the path is found, one proceeds without hindrance, casually passing through the gate of life and death.
Master Shandao's (Shandao) Text on Right Mindfulness at the Time of Death for Rebirth
Knowing-Return Child asked: 'Among the affairs of the world, none is greater than life and death. With one breath not returning, one belongs to the next life; with one thought astray, one falls into reincarnation. I, your disciple, have repeatedly received your teachings, and the principle of reciting the Buddha's name for rebirth is very clear. However, I fear that when illness and death arrive, my mind will be scattered, and I worry that others will confuse and disturb my right mindfulness, causing me to forget the pure cause for rebirth. I humbly request that you once again indicate the path to return to the right way, so that I may escape the suffering of sinking into samsara.' Master Shandao said: 'Well asked! All those who are about to die and desire to be reborn in the Pure Land must not fear death. They should constantly think that this body is full of suffering, impurity, and various evil karmas intertwined. If one can abandon this defiled body and be reborn in the Pure Land, enjoying immeasurable happiness and liberation from the suffering of birth and death, this is a fulfilling matter, like taking off old clothes and putting on precious garments. One should simply let go of body and mind and not be attached. Whenever one becomes ill, one should contemplate impermanence and single-mindedly await death. Instruct family members and caregivers, and those who come to visit, to recite the Buddha's name for me and not to speak idle words about worldly matters in my presence.'
雜之話。家中長短之事。亦不須軟語安慰祝願安樂。此皆虛花無益之語。若病重將終之際。親屬不得垂淚哭泣。及發嗟嘆懊惱之聲。惑亂心神失其正念。但一時同聲唸佛。待氣盡了方可哀泣。才有絲毫戀世間心。便成掛礙不得解脫。若得明曉凈土之人。頻來策勵極為大幸。若依此者決定超生即無疑也。又問曰。求醫服藥還可用不。答曰。求醫服藥初不相妨。然藥者只能醫病不能醫命。命若盡時藥豈奈何。若殺物命為藥。以求身安此則不可。余多見世人。因病持齋方獲小愈。復為醫者以酒食血肉佐藥。其病復作信知佛力可救酒肉無益也。又問曰。求神祈福如何。答曰。人命長短生時已定何假鬼神延之耶。若迷惑信邪殺害眾生。祭祀神鬼但增罪業反損壽矣。大命若盡小鬼奈何。空慞自惶俱無所濟切宜謹之。當以此文帖向目前。時時見之免致臨危忘失。又問曰。平生未曾唸佛人還用得不。答曰。此法僧人俗人未唸佛人用之。皆得往生決無疑也。余多見世人。于平常唸佛禮讚發願。求生西方甚是勤拳。及至臨病卻又怕死。都不說著往生解脫之事。直待氣消命盡識投冥界。方始十念鳴鐘。恰如賊去關門濟何事也。死門事大。須是自家著力始。若一念若得差錯歷劫受苦。誰人相代。思之思之。若無事時當以此法精進受持。是為臨終
【現代漢語翻譯】 現代漢語譯本 不要說閒話，也不要談論家裡的瑣事。也不需要用溫柔的話語安慰、祝願安樂，這些都是虛幻無益的話。如果病人病情嚴重，即將去世的時候，親屬不要哭泣，也不要發出嘆息、懊惱的聲音，以免擾亂病人的心神，使其失去正確的念頭。大家應該一起唸佛，等到病人斷氣之後才可以哭泣。如果病人還有一絲一毫留戀世間的心，就會成為牽掛，無法解脫。如果能有明白凈土法門的人，經常來勸勉鼓勵病人，那是極為幸運的。如果按照這樣做，一定可以超脫往生，這是毫無疑問的。又有人問：『請醫生看病、吃藥可以嗎？』回答說：『請醫生看病、吃藥，這本身沒有妨礙。但是，藥物只能醫治疾病，不能醫治壽命。如果壽命已經到了盡頭，藥物又有什麼用呢？如果爲了治病而殺害動物的生命來做藥，以求得身體的安康，這是不可以的。我經常看到世人，因為生病而持齋，病情才稍微好轉，又因為醫生用酒食血肉來佐藥，結果病情又復發了。由此可知，佛力可以救助，而酒肉是無益的。』又有人問：『求神祈福怎麼樣？』回答說：『人的壽命長短，在出生的時候就已經註定了，何必藉助鬼神來延長壽命呢？如果迷惑地相信邪說，殺害眾生，祭祀神鬼，只會增加罪業，反而會減損壽命。大限如果到了，小鬼又能怎麼樣呢？只會白白地驚慌失措，沒有任何幫助，一定要謹慎啊。應該把這篇文章貼在眼前，時時看到，以免臨終時忘記。』又有人問：『平時沒有唸佛的人，可以用這種方法嗎？』回答說：『這種方法，僧人、俗人，以及沒有唸佛的人都可以用，都可以往生，這是毫無疑問的。』我經常看到世人，在平時念佛、禮讚、發願，求生西方極樂世界，非常勤奮。但是，等到生病的時候，卻又害怕死亡，都不再說往生解脫的事情。一直等到氣息消散、生命結束，神識投入到陰間，才開始十念、鳴鐘，這就像賊走了才關門一樣，有什麼用呢？死亡是大事，必須自己努力才行。如果一念出現差錯，就會經歷無數劫的痛苦，誰能代替你呢？要好好想想啊！如果平時沒事的時候，就應該精進地受持這種方法，作為臨終的準備。
【English Translation】 English version Do not engage in idle chatter or discuss trivial household matters. There is no need for gentle words of comfort, wishes for well-being, as these are empty and useless. If the patient's condition is severe and they are nearing death, relatives should not weep or utter sighs of lamentation and distress, lest they disturb the patient's mind and cause them to lose their right mindfulness. Everyone should recite the Buddha's name together, and only after the patient has breathed their last should they begin to grieve. If the patient retains even a trace of attachment to the world, it will become an obstacle, preventing their liberation. If someone who understands the Pure Land teachings can frequently come to encourage and exhort the patient, it would be extremely fortunate. If one follows this advice, they will surely be reborn in the Pure Land without a doubt. Someone asked: 'Is it permissible to seek medical treatment and take medicine?' The answer is: 'Seeking medical treatment and taking medicine are not inherently problematic. However, medicine can only cure illness, not destiny. If one's lifespan is exhausted, what can medicine do? It is not permissible to kill living beings to make medicine in order to seek physical well-being. I have often seen people who, after becoming ill, observe a vegetarian diet and experience slight improvement. However, the doctor then prescribes medicine supplemented with wine, meat, and blood, causing the illness to return. From this, we know that the power of the Buddha can save, while wine and meat are useless.' Someone asked: 'What about seeking blessings from deities?' The answer is: 'The length of a person's life is determined at birth, so why rely on ghosts and spirits to prolong it? If one is deluded and believes in evil doctrines, killing living beings and offering sacrifices to gods and spirits, they will only increase their karmic offenses and shorten their lifespan. If one's major life force is exhausted, what can minor spirits do? One will only be filled with panic and fear, which will be of no help. Be very careful about this. You should keep this text in front of you, looking at it often, so that you do not forget it when facing death.' Someone asked: 'Can this method be used for people who have never recited the Buddha's name in their lives?' The answer is: 'This method can be used by monks, laypeople, and those who have never recited the Buddha's name. All can be reborn in the Pure Land without a doubt.' I have often seen people who, in ordinary times, diligently recite the Buddha's name, offer praises, and make vows to be reborn in the Western Pure Land. However, when they become ill, they fear death and no longer speak of rebirth and liberation. Only when their breath fades, their life ends, and their consciousness enters the realm of darkness do they begin the ten recitations and ring the bell. This is like closing the door after the thief has left – what good does it do? Death is a major event, and one must exert their own effort. If even a single thought goes astray, one will suffer for countless eons. Who can take your place? Think about it carefully! If you have nothing to do, you should diligently practice and uphold this method as preparation for death.
大事。可謂一條蕩蕩西方路徑。直歸家莫問津。
化佛來迎
宗鏡錄或問曰。心外無佛見佛是心。云何教中說有化佛來迎生諸凈土。答曰。法身真佛本無生滅。從真起化接引迷根。以化即真真應一際。即不來不去隨應物心。又化體即真說無來去。從真流化現有往還。即不來相而來。不見相而見也。不來而來似月之頓呈。不見而見猶行雲之忽現。問如上所說。真體即湛然不動。化相即不來而來。正是心外有他佛來迎。云何證自心是佛。答曰此乃是如來本願功德力故。令彼有緣眾生專心想念。能令自心見佛來迎。不是諸佛實遺化身而來迎接。但是有緣時機正合。能令自心見佛來迎。則佛身湛然常寂無去無來。眾生識心托佛本願力。一念變化有去有來。如鏡面像似夢施為。鏡中之形非內非外。夢中之事不有不無。但是心生非關佛化真。信修行之士端的是要生西方極樂世界。專意一念持一句阿彌陀佛。只此一念是我本師。只此一念即是化佛。只此一念是破地獄之猛將。只此一念是斬群邪之寶劍。只此一念是開黑暗之明燈。只此一念是度苦海之大船。只此一念。是脫生死之良方。只此一念是出三界之徑路。只此一念是本性彌陀。只此一念達唯心凈土。但只要記得這一句。阿彌陀佛在念莫教失落。唸唸常現前。唸唸不
【現代漢語翻譯】 現代漢語譯本： 這是頭等大事，可以稱作一條寬廣平坦通往西方的道路。徑直迴歸本家，不要再四處打聽。
化佛來迎接
《宗鏡錄》中有人提問：『心外無佛，見佛即是見自心。為何經書中說有化佛來迎接，往生到各個凈土？』回答說：『法身真佛本來沒有生滅。從真如本體生起化身，接引迷惑的眾生。因為化身即是真身，真身與應化身本為一體。所以說不來不去，隨著眾生的心而應現。又化身的本體即是真如，所以說沒有來去。從真如流現出化身，顯現有往有還。即是不來之相而來，不見之相而見。不來而來，像是月亮突然顯現；不見而見，猶如行雲忽然出現。』提問：『如上面所說，真如本體是湛然不動的，化相是不來而來的，這正是心外有他佛來迎接。如何證明自心是佛呢？』回答說：『這是如來本願功德力的緣故，使得那些有緣的眾生專心想念，能夠讓自己的心見到佛來迎接。不是諸佛真的遺下化身前來迎接。只是有緣之時，機緣正好相合，能夠讓自己的心見到佛來迎接。佛身湛然常寂，沒有去也沒有來。眾生的識心依託佛的本願力，一念之間變化，有去有來。如同鏡面中的影像，像是夢中的作為。鏡中的形象非內非外，夢中的事情不有不無。這都是心所生起的，與佛的化身無關。』真正相信修行的善男信女，一心一意想要往生西方極樂世界，專心一念持誦一句『阿彌陀佛』（Amitabha）。僅僅這一念就是我的本師，僅僅這一念就是化佛，僅僅這一念是破地獄的猛將，僅僅這一念是斬斷群邪的寶劍，僅僅這一念是開啟黑暗的明燈，僅僅這一念是度過苦海的大船，僅僅這一念是脫離生死的良方，僅僅這一念是出離三界的路徑，僅僅這一念是本性彌陀（innate Amitabha），僅僅這一念到達唯心凈土（mind-only Pure Land）。但只要記得這一句『阿彌陀佛』，在念誦時不要丟失，唸唸常常在眼前，唸唸不……
【English Translation】 English version: This is a matter of utmost importance. It can be described as a broad and smooth path leading directly to the West. Return straight home and do not inquire elsewhere.
The Transformation Buddha Comes to Greet
In the Zong Jing Lu (Record of the Source Mirror), someone asked: 'Outside the mind there is no Buddha; seeing the Buddha is seeing one's own mind. Why do the scriptures say that a Transformation Buddha comes to greet and one is born in various Pure Lands?' The answer is: 'The Dharmakaya (Dharma Body) True Buddha originally has no birth or death. From the True (Dharmakaya) arises the Transformation (Nirmanakaya) to receive and guide those with deluded roots. Because the Transformation is identical to the True, the True and the Response are one and the same. Therefore, it neither comes nor goes, responding to the minds of beings. Moreover, the substance of the Transformation is the True, so it is said there is no coming or going. From the True flows the Transformation, manifesting coming and going. It comes without the appearance of coming, and sees without the appearance of seeing. Coming without coming is like the sudden appearance of the moon; seeing without seeing is like the sudden appearance of passing clouds.' Question: 'As stated above, the substance of the True is still and unmoving, and the appearance of the Transformation is coming without coming. This is precisely a Buddha outside the mind coming to greet. How can one prove that one's own mind is the Buddha?' The answer is: 'This is due to the power of the original vows and merits of the Tathagata (Thus Come One), enabling those sentient beings with affinity to single-mindedly contemplate, allowing their own minds to see the Buddha coming to greet them. It is not that the Buddhas actually leave behind a Transformation Body to come and receive them. It is only when the time of affinity is right, that one's own mind is able to see the Buddha coming to greet them. The Buddha's body is still, constantly tranquil, without going or coming. The consciousness of sentient beings relies on the power of the Buddha's original vows, and in a single thought, there is change, coming and going. Like the image in a mirror, like actions in a dream. The form in the mirror is neither inside nor outside; the events in a dream are neither existent nor non-existent. These are all produced by the mind and have nothing to do with the Buddha's transformation.' Those virtuous men and women who truly believe in cultivation, wholeheartedly desire to be reborn in the Western Pure Land of Ultimate Bliss, single-mindedly reciting the name 'Amitabha' (Infinite Light). This single thought is my original teacher, this single thought is the Transformation Buddha, this single thought is the fierce general who breaks through hell, this single thought is the precious sword that cuts down all evil, this single thought is the bright lamp that illuminates the darkness, this single thought is the great boat that crosses the sea of suffering, this single thought is the good remedy for escaping birth and death, this single thought is the path for leaving the Three Realms, this single thought is the innate Amitabha, this single thought reaches the mind-only Pure Land. But just remember this phrase 'Amitabha', do not lose it while reciting, may every thought constantly appear before you, may every thought not...
離心。無事也如是念。有事也如是念。安樂也如是念。病苦也如是念。生也如是念。死也如是念。如是一念分明不昧。又何必問人覓歸程乎。可謂行船盡在把梢人。達者同遊涅槃路。
賢首菩薩臨終贊唸佛偈
又放光明名見佛 此光覺悟將終者 令隨憶念見如來 命終得生其凈國 見有臨終勸唸佛 及示尊像令瞻仰 俾于佛所深歸信 是故得成此光明
天竺慈雲式懺主云。前四句贊佛放光。見其光者名為見佛。能令臨命終時凈土往生。后四句贊佛修此光明之因。其因者只是勸臨終人唸佛。並示其佛像。令彼見已生信故。成佛時得此光明。今以偈普勸信受。凡遇眷屬及一切人臨命終時。先於床前安置此像。令彼眼見及勸令唸佛。若痛苦所逼。或先無信心不肯念者。亦須種種方便勸令稱佛。下至十念得滅重罪生佛凈土。此一利益不可思議。若勸得一人生凈土。縱自不修行亦合得生凈土。況當來成佛能放光明。照一切眾生臨終見佛也。多見世人為恩愛故。聚頭哭泣不思救度。是名惡知識也。苦哉苦哉。恩愛所索。墮落惡道無解脫期。雖慈親孝子亦不奈何。以此思之。可不勉哉。可謂普愿沉溺諸眾生速往無量光佛剎。
情想多少論報高下
首楞嚴經云。佛告阿難。一切世間生死相
【現代漢語翻譯】 現代漢語譯本 離心（Lixin，指放下一切執念）。無事的時候就這樣念（Nian，指心中默唸，憶念）。有事的時候也這樣念。安樂的時候也這樣念。病苦的時候也這樣念。生的時候也這樣念。死的時候也這樣念。這樣一念（Nian）分明不迷惑。又何必問人尋找歸途呢？ 可以說行船全靠掌舵人。覺悟的人一同前往涅槃（Nirvana，佛教術語，指解脫生死輪迴的境界）之路。
賢首菩薩（Xianshou Pusa）臨終贊唸佛偈（Nianfo Ji，讚頌佛陀的偈頌）
又放光明名見佛，此光覺悟將終者，令隨憶念見如來（Rulai，如來是佛的稱號之一），命終得生其凈國（Jingguo，指佛的清凈國土，也稱凈土），見有臨終勸唸佛，及示尊像令瞻仰，俾于佛所深歸信，是故得成此光明。
天竺慈雲式懺主（Tianzhucishi Yunshi Chanzhu）說。 前四句讚美佛陀放光。見到這光的人就名為見佛。能讓臨命終時往生凈土。后四句讚美佛陀修此光明的原因。這原因就是勸臨終的人唸佛，並展示佛像，讓他們見了之後生起信心。成佛時就能得到這種光明。現在用偈頌普遍勸人信受。凡是遇到眷屬以及一切人臨命終時，先在床前安置佛像，讓他們親眼看見，並且勸他們唸佛。如果被痛苦所逼迫，或者先前沒有信心不肯唸佛的人，也要用各種方便勸他們稱念佛號。哪怕只念十聲，也能滅除深重的罪業，往生佛的凈土。這一利益不可思議。如果勸得一個人往生凈土，即使自己不修行，也應當能夠往生凈土。更何況將來成佛時，能夠放出光明，照耀一切眾生在臨終時見到佛。 常常看見世人因為恩愛，聚在一起哭泣，卻不想辦法救度，這叫做惡知識。 苦啊苦啊。被恩愛所束縛，墮落到惡道中沒有解脫的期限。即使是慈愛的父母和孝順的子女也無能為力。 想到這些，怎能不努力呢？ 可以說，普遍希望沉溺在苦海中的眾生，迅速前往無量光佛（Wuliangguang Fo，即阿彌陀佛）的剎土（Chatu，佛所居住的國土）。
情想多少論報高下
《首楞嚴經》（Shoulengyan Jing）中說。 佛告訴阿難（Anan，釋迦牟尼佛的十大弟子之一）。 一切世間生死相
【English Translation】 English version Lixin (Leaving all attachments behind). Recite (Nian, to recite silently, to remember) like this when there is nothing happening. Recite like this when something is happening. Recite like this when in peace and happiness. Recite like this when in sickness and suffering. Recite like this when alive. Recite like this when dying. When reciting like this, be clear and not confused. Why bother asking others for the way back? It can be said that the sailing of a boat depends entirely on the helmsman. The enlightened ones travel together on the path to Nirvana (Nirvana, a Buddhist term referring to the state of liberation from the cycle of birth and death).
Verses of Praise for Buddha Recitation (Nianfo Ji, verses praising the Buddha) by Bodhisattva Xianshou (Xianshou Pusa) at the time of his death
Again, emitting light is called seeing the Buddha, this light awakens those who are about to die, causing them to remember and see Tathagata (Rulai, one of the titles of the Buddha), and upon death, they will be born in that Pure Land (Jingguo, referring to the pure land of the Buddha, also known as Pure Land). Seeing someone about to die, encourage them to recite the Buddha's name, and show them the revered image for them to look upon, so that they may deeply believe in the Buddha, therefore, this light is attained.
Chan Master Ciyunshi (Ciyunshi Chanzhu) of Tianzhu said: The first four lines praise the Buddha's emission of light. Seeing this light is called seeing the Buddha. It can enable one to be reborn in the Pure Land at the time of death. The last four lines praise the cause of the Buddha cultivating this light. The cause is simply to encourage the dying person to recite the Buddha's name and show them the Buddha's image, so that they may develop faith upon seeing it. When one becomes a Buddha, one can attain this light. Now, I universally encourage people to believe and accept this through verses. Whenever encountering family members or anyone who is about to die, first place the Buddha's image in front of the bed, let them see it with their own eyes, and encourage them to recite the Buddha's name. If they are forced by pain, or if they did not have faith before and are unwilling to recite, various means should be used to persuade them to recite the Buddha's name. Even reciting it ten times can eradicate heavy sins and be reborn in the Buddha's Pure Land. This benefit is inconceivable. If one persuades one person to be reborn in the Pure Land, even if one does not cultivate oneself, one should be able to be reborn in the Pure Land. Moreover, when one becomes a Buddha in the future, one can emit light, illuminating all sentient beings to see the Buddha at the time of death. It is often seen that people gather together to cry because of love, without thinking of saving them. This is called evil knowledge. Alas, alas. Bound by love, one falls into evil paths with no hope of liberation. Even loving parents and filial children are helpless. Thinking of this, how can we not strive? It can be said, may all sentient beings drowning in suffering quickly go to the land of Infinite Light Buddha (Wuliangguang Fo, namely Amitabha Buddha) (Chatu, the land where the Buddha resides).
The amount of emotion and thought determines the level of retribution
The Shurangama Sutra (Shoulengyan Jing) says: The Buddha told Ananda (Anan, one of the ten great disciples of Sakyamuni Buddha): All worldly phenomena of birth and death
續。生從順習死從變流。臨命終時未舍暖觸。一生善惡俱時頓現。純想即飛必生天上。若飛心中兼福兼慧。及與凈愿自然心開。見十方佛一切凈土隨愿往生。情少想多輕舉非遠即為飛仙。情想均等不飛不墜生於人間。想明斯聰情幽斯鈍。情多想少流入橫生。重為毛群輕為羽族。七情三想沉下水輪生於火際。受氣猛火身為餓鬼常被焚燒。水能害己無食無飲。經百千劫。九情一想下洞火輪輕生有間重生無間。二種地獄純情即沉入阿鼻獄。若沉心中有謗大乘毀佛禁戒。誑妄說法虛貪信施濫膺恭敬。五逆十重更生十方阿鼻地獄。
命終善惡感報優劣
守護國界主經云。佛言。若人命終之時預知時至。正念分明洗浴著衣吉祥而逝。光明照身見佛相好。眾善俱現。定知此人決定往生凈土。若人唸佛持戒無精進心。命終亦無善相亦無惡相。地府不收安養不攝。如睡眠去此人疑情未斷。生於疑城五百歲受樂。再修信愿方歸凈土。若人起憐憫心正念現前。于財寶妻子心無愛戀。眼色清凈仰面含笑。想念天宮當來迎我。耳聞天樂眼見天童。舍此報身定生天界。若人生柔軟心起福德心。身無病難憶念父母妻子。于善於噁心不錯亂。其心正直遺囑家財。辭別而去。定生人界。若人於己眷屬惡眼瞻視。舉手捫空便利不覺。身常臭穢兩
【現代漢語翻譯】 現代漢語譯本：繼續說，生命從順應習性開始，死亡則隨著變化而流動。臨終時，身體的溫暖觸感尚未消失。一生所做的善事和惡事同時顯現。如果純粹是正面的念想，必定飛昇到天界。如果在飛昇的念頭中兼具福德和智慧，以及清凈的願望，自然心智開啟，見到十方諸佛和一切清凈的佛土，隨自己的願望往生。如果情慾少而念想多，就能輕盈地飛昇，但飛不高遠，成為飛仙。如果情慾和念想相等，既不飛昇也不墜落，就轉生到人間。念想清晰就聰明，情慾幽暗就遲鈍。如果情慾多而念想少，就會流入畜生道，重的成為走獸，輕的成為飛禽。七情三想沉入水輪，轉生到火焰的邊緣，承受猛烈的火焰，身體成為餓鬼，經常被焚燒。水會傷害自己，沒有食物和飲料，要經歷百千劫。九情一想沉入地下的火輪，輕的轉生到有間地獄，重的轉生到無間地獄。兩種地獄，如果純粹是情慾，就會沉入阿鼻地獄。如果在沉淪的心中，有誹謗大乘佛法、毀壞佛的禁戒、用虛假的言語欺騙、貪圖信徒的供養、濫受恭敬的行為，犯下五逆十重罪，就會再次轉生到十方阿鼻地獄。
臨終時善惡感應的優劣
《守護國界主經》中說，佛說：『如果有人臨終的時候，預先知道自己將要離世的時間，保持正念分明，洗浴身體，穿戴整潔的衣物，吉祥地離去，身體被光明照耀，見到佛的莊嚴相好，各種善的景象都顯現出來，可以確定這個人必定往生到凈土。如果有人唸佛持戒，但是沒有精進心，臨終時既沒有善的景象，也沒有惡的景象，地府不收留，西方極樂世界也不接引，就像睡著了一樣離開人世，這個人因為疑惑沒有斷除，會轉生到疑城，在那裡享受五百年的快樂，然後再修習信心和願力，才能回到凈土。如果有人生起憐憫之心，正念現前，對於財寶妻子沒有愛戀，眼神清凈，仰面含笑，想著天宮會來迎接自己，耳朵聽到天樂，眼睛看到天童，捨棄這個報身，必定轉生到天界。如果人生起柔軟的心，生起福德的心，身體沒有疾病的痛苦，憶念父母妻子，對於善事和惡事，心中沒有錯亂，他的心正直，留下遺囑分配家產，辭別而去，必定轉生到人間。如果有人用惡狠狠的眼神看著自己的眷屬，舉起手在空中亂抓，大小便失禁，身體常常散發臭味，兩'
【English Translation】 English version: Furthermore, life begins by conforming to habits, while death flows with change. At the moment of death, the warmth of the body has not yet dissipated. The good and bad deeds of a lifetime appear simultaneously. If there are pure positive thoughts, one will surely ascend to the heavens. If these ascending thoughts are combined with merit, wisdom, and pure vows, the mind will naturally open, and one will see the Buddhas of the ten directions and all pure lands, and be reborn there according to one's wishes. If desires are few and thoughts are many, one can ascend lightly, but not far, becoming a flying immortal. If desires and thoughts are equal, one neither ascends nor falls, but is reborn in the human realm. Clear thoughts lead to intelligence, while obscure desires lead to dullness. If desires are many and thoughts are few, one will flow into the animal realm, the heavy becoming beasts, the light becoming birds. Seven desires and three thoughts sink into the water wheel, reborn at the edge of fire, enduring fierce flames, the body becoming a hungry ghost, constantly being burned. Water can harm oneself, with no food or drink, enduring hundreds of thousands of kalpas. Nine desires and one thought sink into the underground fire wheel, the light being reborn in an intermittent hell, the heavy being reborn in an uninterrupted hell. Of the two types of hell, if there are purely desires, one will sink into Avici Hell (Avici: the hell of incessant suffering). If in the sinking heart, there is slander of the Mahayana (Mahayana: the Great Vehicle) teachings, destruction of the Buddha's precepts, deceitful speech, greed for offerings from believers, and abuse of reverence, committing the five rebellious acts and ten grave offenses, one will be reborn again in the Avici Hells of the ten directions.
The Superiority and Inferiority of Karmic Retribution at the Time of Death
The Sutra of the Sovereign King Who Protects the Realm states, the Buddha said: 'If a person, at the time of death, knows in advance the time of their departure, maintains clear mindfulness, bathes the body, puts on clean clothes, and departs auspiciously, the body is illuminated by light, sees the Buddha's majestic features, and all kinds of good signs appear, it can be determined that this person will surely be reborn in the Pure Land. If a person recites the Buddha's name and upholds the precepts, but does not have a diligent mind, at the time of death there are neither good signs nor bad signs, the underworld does not receive them, nor does the Western Pure Land welcome them, like falling asleep and leaving this world. This person, because their doubts have not been eliminated, will be reborn in the City of Doubt, where they will enjoy five hundred years of happiness, and then cultivate faith and vows to return to the Pure Land. If a person generates a compassionate heart, maintains present mindfulness, has no attachment to wealth, treasures, wife, and children, their eyes are clear, they look up and smile, thinking that the heavenly palace will come to welcome them, their ears hear heavenly music, their eyes see heavenly children, abandoning this retribution body, they will surely be reborn in the heavenly realm. If a person generates a gentle heart, generates a meritorious heart, the body has no suffering from illness, remembers parents, wife, and children, and is not confused about good and bad deeds, their heart is upright, leaves a will to distribute family property, and bids farewell, they will surely be reborn in the human realm. If a person looks at their family members with fierce eyes, raises their hands and gropes in the air, loses control of bowel and bladder movements, the body often emits a foul odor, two'
目紅赤。仆面而臥踡身左脅百節痠疼。或見惡相口不能言。呻吟叫喚冤債現前心識散亂狂惑顛倒。遍體如冰。手捻死拳身硬如石。此人命終定入地獄。若人好舐其唇身熱如火常患飢渴。好說飲食張口不合。貪戀財寶命卒難斷。開眼而去。此人定入餓鬼。若人身染重病如在雲霧心神昏散。怕聞佛名多愛食啖血肉之味。不受勸化愛戀妻兒。踡手足指遍身流汗。出粗澀聲口中咀沫。此相現凈定入畜生。
臨終十事不克唸佛勉勸預修
凡夫業重處處貪生。若不預辦工夫臨終不克唸佛。天臺十疑論云。臨終唸佛名最後心。其心猛利。一念佛名即生凈土。蓋垂死時其心猛健決定故。勝百歲行力也。或問曰。臨終唸佛即得往生。何假預修勝業。答曰。人生壽夭難測短長。或即病困昏迷。或即非時奄逝。既闕生前之善。難逃後世之殃。須預作于善緣。是恐防於斯咎。十種命終不克唸佛。一者善友未必相逢。二者或疾苦纏身神昏性亂。三者偏風失語不得稱名。四者狂亂失心注想難克。五者或逢水火不暇志誠。六者輒遇虎狼驚惶倉卒。七者臨時惡友破壞道心。八者飽食過多昏迷致命。九者軍仵鬥戰忽爾身亡。十者或墜高巖傷中身命。故知臨終難保吉兇。須是預先修習。可謂閑時做下急時用。免得臨期手腳忙。
廬山蓮宗
【現代漢語翻譯】 現代漢語譯本：眼睛血紅。面朝下仆倒，身體蜷縮，左側身體疼痛，渾身關節痠痛。有時會看見可怕的景象，口不能言。叫喊著有冤債出現，心識散亂，狂亂迷惑顛倒。全身像冰一樣寒冷。雙手緊握成拳，身體僵硬如石頭。 這種人命終后必定墮入地獄。如果有人喜歡舔自己的嘴唇，身體發熱如火，經常感到飢餓口渴，喜歡談論飲食，張著嘴巴無法合攏，貪戀財寶，臨死時難以斷氣，睜著眼睛離去，這種人必定墮入餓鬼道。如果有人身患重病，感覺像在雲霧中一樣，心神昏沉散亂，害怕聽到佛的名字，特別喜歡吃血肉的味道，不接受勸導教化，貪戀妻子兒女，手腳蜷縮，全身流汗，發出粗糙嘶啞的聲音，口中咀嚼泡沫，這種景象出現，必定墮入畜生道。
臨終十種不能唸佛的情況，勉勵大家預先修行：
凡夫俗子業障深重，處處貪戀生命。如果不預先做好修行的功夫，臨終時就不能唸佛。天臺宗的《十疑論》中說，臨終唸佛是最後的心念，這個心念非常猛烈，一念佛名就能往生凈土。這是因為臨死的時候，心念非常強健和決定的緣故，勝過百年的修行力量。有人問：『臨終唸佛就能往生，為什麼還要預先修行積累功德呢？』回答說：『人生壽命長短難以預測，或者因疾病困擾而昏迷，或者突然意外死亡。如果缺少生前的善行，就難以逃脫後世的災禍。必須預先積攢善緣，是爲了防止這種災禍的發生。』有十種情況會導致臨終不能唸佛：一是善友不一定能遇到；二是或者被疾病痛苦纏身，神志昏亂；三是偏癱失語，無法稱念佛名；四是狂亂失心，難以專注觀想；五是或者遇到水火災難，沒有時間至誠唸佛；六是突然遇到虎狼，驚慌倉促；七是臨終時被惡友破壞道心；八是飽食過度，昏迷而死；九是在軍隊作戰中突然身亡；十是或者從高處墜落，受傷而死。所以知道臨終時難以保證吉祥，必須預先修行，可以說是平時做好準備，緊急時才能用得上，免得臨到關頭手忙腳亂。
廬山蓮宗
【English Translation】 English version: Eyes are bloodshot. Lying face down, body curled up, left side aching, every joint in the body sore. Sometimes seeing terrifying apparitions, unable to speak. Shouting about karmic debts appearing, mind scattered, confused, deranged and inverted. The whole body is as cold as ice. Hands clenched into tight fists, body as stiff as a stone. Such a person, upon death, is certain to fall into hell. If a person likes to lick their lips, body hot as fire, constantly feeling hungry and thirsty, likes to talk about food and drink, mouth open and unable to close, greedy for wealth and treasures, difficult to breathe their last, departing with eyes open, such a person is certain to fall into the realm of hungry ghosts (preta). If a person is afflicted with a serious illness, feeling as if in a cloud of mist, mind confused and scattered, afraid to hear the name of the Buddha, especially fond of eating the taste of blood and flesh, not accepting advice or guidance, attached to wife and children, hands and feet curled up, body covered in sweat, emitting coarse and hoarse sounds, chewing foam in the mouth, such an appearance indicates certain rebirth into the animal realm.
Ten situations at the time of death that prevent one from reciting the Buddha's name, encouraging everyone to cultivate in advance:
Ordinary beings have heavy karma and are attached to life in every way. If one does not prepare through cultivation in advance, one will not be able to recite the Buddha's name at the time of death. The Tiantai (Tendai) school's 'Ten Doubts about Pure Land' states that reciting the Buddha's name at the time of death is the final thought, and this thought is extremely powerful. One recitation of the Buddha's name leads to rebirth in the Pure Land. This is because at the time of death, the mind is very strong and resolute, surpassing the power of a hundred years of practice. Someone asks: 'If reciting the Buddha's name at the time of death leads to rebirth, why is it necessary to cultivate and accumulate merit in advance?' The answer is: 'The length of a person's life is unpredictable, or one may be afflicted by illness and fall into a coma, or one may die suddenly and unexpectedly. If one lacks good deeds in life, it is difficult to escape the calamities of future lives. One must accumulate good karma in advance to prevent such calamities from occurring.' There are ten situations that can prevent one from reciting the Buddha's name at the time of death: first, a good friend may not be encountered; second, one may be afflicted by illness and suffering, with a confused and disordered mind; third, hemiplegia and aphasia may prevent one from uttering the Buddha's name; fourth, madness and loss of mind make it difficult to focus one's thoughts; fifth, one may encounter fire or flood disasters, leaving no time for sincere recitation; sixth, one may suddenly encounter tigers or wolves, causing panic and haste; seventh, at the time of death, evil friends may undermine one's aspiration for enlightenment; eighth, overeating may lead to coma and death; ninth, one may die suddenly in battle; tenth, one may fall from a high cliff and be fatally injured. Therefore, it is known that it is difficult to guarantee auspiciousness at the time of death, and one must cultivate in advance. It can be said that preparing in times of leisure is useful in times of urgency, avoiding being caught off guard at the critical moment.
Lushan (Mount Lu) Lotus Society
寶鑑唸佛往生正訣卷第八(終) 大正藏第 47 冊 No. 1973 廬山蓮宗寶鑑
廬山蓮宗寶鑑唸佛正報卷第九
唸佛正報說
因修白業果感凈方。化佛引上金臺聖賢迎歸樂國。高超三界迥出四流。業盡塵消亡情絕慮。質托蓮苞之內神遊寶界之中。面奉阿彌陀佛為本師。得見觀音勢至為親友。清凈海眾大會寶池。九品勝流各說本行。五香拂體三德嚴身。暫扇微風聆眾音之演法。繽紛花雨睹焰網之舒光。縹緲雲霞近浮神足輕。盈衣裓盛接妙華。晨謁慈顏得法印而還國。暮游金剎聽玉偈以逍遙。瑞蓮初綻為遣殘殃。新學化生行成不退。豈惟近忘粗苦抑亦佛果非遙。戲玩瓊林灌沐德水百寶之樓閣華麗七重之行樹森嚴。景序長春地平如掌。衣食隨念而至。天樂不鼓自鳴受用。出於自然快樂。實非人世諸天萬億倍不可比論。諸佛恒河沙悉皆稱讚。身具光明妙相跡踐聖道香階。壽命難量悲願無盡。舍兩重生死既非果趣之身。獲本際常光離去來之相。緣強德勝皆由唸佛心生。福備壽長儘是凈因感報。故知佛有攝生之愿。生有感佛之因。如是勝緣起于信愿。以斯妙果成就正依。或禪誦七寶池邊。或經行黃金地上。飽禪悅法喜珍味。掛慈悲喜捨天衣。功德資神增加悲智。雍容辦道長養聖胎。入無生門。便
【現代漢語翻譯】 現代漢語譯本
寶鑑唸佛往生正訣卷第八(終) 大正藏第 47 冊 No. 1973 廬山蓮宗寶鑑
廬山蓮宗寶鑑唸佛正報卷第九
唸佛正報說
因修習清凈的善業，感得往生清凈的佛國。化佛引導，登上金蓮臺，聖賢迎接，迴歸極樂世界。超越三界，迥異於四種生死之流。業障消盡，塵勞消散，亡卻情愛，斷絕思慮。將身心寄託于蓮花花苞之內，精神暢遊于莊嚴的凈土之中。直接侍奉阿彌陀佛為根本的老師，得見觀世音菩薩和大勢至菩薩為親近的朋友。在清凈的大海眾中聚會，在珍寶的池塘邊集結。九品往生的殊勝之人，各自講述自己往昔修行的經歷。五種妙香拂過身體，三德莊嚴自身。暫時扇動微風，聆聽大眾演說佛法。繽紛的花雨，目睹火焰之網舒展光明。輕盈飄渺的雲霞，靠近佛的神足，身體輕盈。用衣袖盛滿，接取美妙的蓮花。早晨拜見慈悲的佛顏，得到佛的印可而返回自己的居所。傍晚遊覽金色的剎土，聽聞美妙的偈頌而逍遙自在。瑞祥的蓮花初次綻放，是爲了遣除殘餘的業障。新近往生的人，修行成就，不再退轉。豈止是暫時忘卻粗重的苦惱，而且成佛的果位也不遙遠。嬉戲玩耍在美玉的樹林中，用充滿功德的水沐浴身體，無數珍寶構成的樓閣華麗無比，七重排列的行樹莊嚴肅穆。景色永遠是春天，大地平坦如鏡。衣食隨著意念而自然到來。天上的音樂不用敲擊自然鳴響，所享受的一切，都出于自然，快樂無比。這快樂，實在不是人世間和諸天所能比擬的，即使是萬億倍也無法相比。十方諸佛如恒河沙數一般，都稱揚讚歎。自身具有光明和微妙的相好，足跡踐行在通往聖道的香階之上。壽命難以衡量，悲願沒有窮盡。捨棄了兩種生死，既不是輪迴於六道的身軀，獲得了本源的常寂之光，遠離了生滅來去的現象。這一切殊勝的因緣，都是由於唸佛的清凈心所生。福德圓滿，壽命長久，都是清凈的因所感得的果報。所以應當知道，佛有攝受眾生的願力，眾生有感應佛的因緣。這樣的殊勝因緣，起源於對凈土的信心和願望。憑藉這種微妙的果報，成就正報和依報。或者在七寶池邊禪坐誦經，或者在黃金地上經行。飽嘗禪悅和法喜的珍饈美味，披掛著慈悲喜捨的天衣。功德滋養精神，增加悲心和智慧。從容不迫地修行辦道，長養聖胎。進入無生之門，便
【English Translation】 English version
Bao Jian's Essential Instructions on Rebirth through Mindfulness of Buddha, Scroll 8 (End) Taisho Tripitaka, Volume 47, No. 1973, Lushan Lian Zong Bao Jian
Lushan Lian Zong Bao Jian, Scroll 9 on the Proper Reward of Mindfulness of Buddha
Explanation of the Proper Reward of Mindfulness of Buddha
Because of cultivating pure white karma, one experiences the pure land as a result. A manifested Buddha guides one to ascend the golden lotus platform, and sages welcome one back to the Land of Bliss. One transcends the Three Realms and stands apart from the Four Streams of Samsara. Karma is exhausted, defilements are dispelled, emotional attachments cease, and anxieties are cut off. One entrusts one's essence within the lotus bud, and one's spirit roams within the precious realm. One directly serves Amitabha Buddha (Amituo Fo) as one's fundamental teacher, and one gains the opportunity to see Avalokiteshvara (Guanyin) and Mahasthamaprapta (Shizhi) as close friends. One gathers in the pure assembly of the ocean, by the jeweled ponds. The superior beings of the Nine Grades each speak of their original practices. Five fragrances brush the body, and the Three Virtues adorn oneself. Momentarily fanning a gentle breeze, one listens to the assembly expounding the Dharma. Amidst a flurry of flower rain, one beholds the radiant light emanating from the flame net. Light and ethereal clouds and mists draw near to the Buddha's divine feet, and one's body feels light. One fills one's sleeves, receiving wondrous flowers. In the morning, one pays homage to the compassionate countenance, receives the Dharma seal, and returns to one's abode. In the evening, one strolls through the golden lands, listening to jade verses in leisurely ease. The auspicious lotus blossoms for the first time, to dispel remaining karmic hindrances. Those newly reborn cultivate and achieve non-retrogression. It is not only that one temporarily forgets coarse suffering, but also that the attainment of Buddhahood is not far off. One frolics in forests of jade, bathing in waters of merit. Pavilions of countless treasures are magnificent, and rows of seven-layered trees stand solemn. The scenery is perpetually spring, and the earth is as flat as a palm. Food and clothing arrive as soon as they are thought of. Heavenly music plays without being struck, and enjoyment arises naturally. The happiness is truly incomparable to that of the human world or the heavens, even by trillions of times. All Buddhas, as numerous as the sands of the Ganges, praise one. One's body possesses light and wondrous marks, and one's footprints tread upon the fragrant steps of the holy path. One's lifespan is immeasurable, and one's compassionate vows are inexhaustible. Having relinquished the two kinds of birth and death, one is no longer a body subject to karmic retribution, and one attains the constant light of the original ground, free from the appearance of coming and going. All these superior conditions arise from the pure mind of mindfulness of Buddha. Abundant blessings and long life are all the karmic rewards of pure causes. Therefore, one should know that the Buddha has the vow to gather in beings, and beings have the cause to respond to the Buddha. Such superior conditions originate from faith and vows towards the Pure Land. Relying on this wondrous result, one accomplishes the proper reward and the circumstantial reward. One may meditate and chant sutras by the jeweled ponds, or walk on the golden ground. One is satiated with the delicious flavors of Chan joy and Dharma bliss, and one wears the heavenly robes of loving-kindness, compassion, joy, and equanimity. Merit nourishes the spirit, increasing compassion and wisdom. One cultivates the path with composure, nurturing the holy embryo. Entering the gate of non-birth, one
登菩薩之位。得阿跋致不退菩提之心。住法王家盡授如來之記。聞大乘法同稱補處之尊。唸唸虛玄心心靜慮。得三昧正定具六種神通。獻供十方往來無礙。分身億剎不失定心。灑法水於三千出衆生於火宅。自他兼利行愿周圓。可謂百千三昧盡唯心。功德莊嚴歸自己。
功德莊嚴
大彌陀經菩薩功德章云。往生彼國者皆悉容貌柔和相好具足。禪定智慧通達無礙。神通威德無不圓滿。深入法門具無生忍。諸佛秘藏究竟明瞭。調伏諸根身心柔軟。安然寂靜盡般泥洹。深入正慧無有餘習。依佛所行七覺聖道。修行五眼照真達俗。辯才總持自在無礙。善解世間無邊方便。所言誠諦深入義味。敷演正法度諸有情。等觀三界空無所有。知一切法無相無為。無取無舍遠離顛倒。堅固不動如須彌山。智明如日廣大如海出功德寶。熾盛如火燒煩惱薪。忍辱如地一切平等。清凈如水洗諸塵垢。如虛空無邊不障一切故。如蓮花出水離一切染故。如雷震響出法音故。如雲叆叇降法雨故。如風動樹發菩提芽故。如牛王聲異眾牛故。如龍象威難可測故。如良馬行乘無失故。如獅子王無怖畏故。如尼拘律樹覆蔭大故。如優缽羅華難值遇故。如金剛杵破邪山故。如梵王身生梵眾故。如金翅鳥勝毒龍故。如空中禽無住跡故。如雪山照功德凈故。
【現代漢語翻譯】 現代漢語譯本 登上菩薩的果位，獲得阿鞞跋致（Avaivartika，不退轉）的菩提之心，安住於法王之家，完全接受如來的授記。聽聞大乘佛法，共同被稱為補處菩薩（下一尊佛）。唸唸之間虛空玄妙，心心之間寂靜思慮。獲得三昧正定，具足六種神通。向十方世界供養，往來沒有障礙。分身億萬剎土，不失去禪定之心。將佛法之水灑向三千大千世界，救度眾生脫離火宅。自身和他人都能得到利益，所發之行愿圓滿周全。可以說是百千三昧都源於一心，功德莊嚴最終歸於自身。
功德莊嚴
《大彌陀經》菩薩功德章中說：往生到極樂世界的人，都容貌柔和，相好具足。禪定和智慧通達無礙，神通和威德沒有不圓滿的。深入佛法之門，具足無生法忍。對於諸佛的秘密藏，究竟明瞭。調伏各種根塵，身心柔軟。安然寂靜，最終進入涅槃（般泥洹，Parinirvana）。深入正慧，沒有絲毫習氣。依照佛所修行的七覺支（七覺聖道，Sapta Bodhyanga），修行五眼（Pañca-cakṣus）照見真諦和俗諦。辯才和總持自在無礙。善於理解世間無邊的方便法門。所說的話真實可信，深入佛法的義理。宣揚正法，救度各種有情眾生。平等看待三界，知道一切都是空無所有。知道一切法沒有形相，沒有造作，沒有取捨，遠離顛倒妄想。像須彌山（Sumeru）一樣堅固不動。智慧光明像太陽一樣，廣大像大海一樣，涌出功德之寶。熾盛像火焰一樣，焚燒煩惱的薪柴。忍辱像大地一樣，對一切眾生平等對待。清凈像水一樣，洗滌各種塵垢。像虛空一樣沒有邊際，不障礙一切事物。像蓮花一樣從水中生出，遠離一切染污。像雷霆震響一樣，發出佛法的聲音。像雲彩濃密一樣，降下佛法的雨水。像風吹動樹木一樣，萌發菩提的幼芽。像牛王的聲音一樣，不同於其他牛。像龍象的威嚴一樣，難以測度。像良馬奔跑一樣，乘坐不會迷失方向。像獅子王一樣，沒有怖畏。像尼拘律樹（Nyagrodha）一樣，覆蓋的範圍很大。像優缽羅花（Utpala）一樣，難以遇到。像金剛杵（Vajra）一樣，摧毀邪惡的山峰。像梵天王（Brahma）一樣，生出梵天的眷屬。像金翅鳥（Garuda）一樣，戰勝有毒的龍。像空中的飛鳥一樣，沒有停留的痕跡。像雪山一樣，照耀功德的清凈。
【English Translation】 English version Ascending to the position of a Bodhisattva, attaining the Avaivartika (non-regressing) Bodhi mind, dwelling in the family of the Dharma King, and fully receiving the prediction of the Tathagata. Hearing the Mahayana Dharma, collectively honored as the Bodhisattva destined to become the next Buddha (Bodhisattva in the position of replacement). Moment by moment, emptiness and profundity; mind by mind, serene contemplation. Attaining Samadhi and right concentration, possessing the six kinds of supernormal powers. Offering to the ten directions, coming and going without obstruction. Emanating bodies in billions of lands, without losing the mind of concentration. Sprinkling the water of Dharma upon the three thousand great thousand worlds, delivering sentient beings from the burning house. Benefiting both oneself and others, the vows and practices are complete and perfect. It can be said that hundreds of thousands of Samadhis all originate from the one mind, and the adornment of merit and virtue ultimately returns to oneself.
Adornment of Merit and Virtue
The chapter on the merits and virtues of Bodhisattvas in the Larger Sutra of Immeasurable Life states: Those who are reborn in that land all have gentle countenances and complete excellent marks. Their meditation and wisdom are unobstructed and penetrating. Their supernormal powers and majestic virtue are all perfect. They deeply enter the gate of Dharma and possess the forbearance of non-origination. They ultimately understand the secret treasury of all Buddhas. They subdue all roots and faculties, and their bodies and minds are soft and pliable. They are peaceful and tranquil, and ultimately enter Parinirvana. They deeply enter right wisdom and have no remaining habits. They rely on the Seven Factors of Enlightenment (Sapta Bodhyanga) practiced by the Buddha, and cultivate the five eyes (Pañca-cakṣus) to illuminate the truth and the conventional. Their eloquence and total retention are free and unobstructed. They are skilled at understanding the boundless expedient means of the world. Their words are sincere and trustworthy, deeply penetrating the meaning of the Dharma. They expound the right Dharma and deliver all sentient beings. They equally regard the three realms as empty and without substance. They know that all dharmas have no form, no action, no taking, no giving, and are far from delusion. They are firm and immovable like Mount Sumeru. Their wisdom is bright like the sun, vast like the sea, and brings forth treasures of merit and virtue. It is blazing like fire, burning the firewood of afflictions. Their patience is like the earth, treating all beings equally. Their purity is like water, washing away all dust and defilement. Like space, they are boundless and do not obstruct anything. Like a lotus flower emerging from water, they are free from all defilement. Like the sound of thunder, they emit the sound of Dharma. Like dense clouds, they rain down the rain of Dharma. Like the wind moving trees, they sprout the shoots of Bodhi. Like the voice of the bull king, they are different from other cattle. Like the majesty of the dragon elephant, they are difficult to fathom. Like a good horse running, riding will not lose direction. Like the lion king, they have no fear. Like the Nyagrodha tree, they cover a large area. Like the Utpala flower, they are difficult to encounter. Like the Vajra, they destroy evil mountains. Like Brahma, they give birth to the Brahma retinue. Like the Garuda, they overcome poisonous dragons. Like birds in the sky, they have no dwelling traces. Like the snow mountain, they illuminate the purity of merit and virtue.
如慈氏觀法界等故。專樂求法心無厭足。常欲廣說志無疲倦。擊法鼓建法幢。曜慧日除癡冥修六和敬。常為師導為世明燈。最勝福田以安群生。功慧殊勝莫不尊重。恭敬供養無量諸佛。常為諸佛所共讚歎。究竟菩薩諸波羅蜜。遠離聲聞緣覺之地。佛告阿難。彼諸菩薩以唸佛故。成就如是無量功德。我但為汝舉要言之。若廣說者雖盡億劫不能窮盡。
凈土增修聖果
大彌陀經云。諸唸佛人生凈土已。即入七寶池中澡雪形體。盪滌情慮各座一華上。自然微風吹動諸寶行樹。出微妙音散諸寶華。異香芬馥皆作佛事。聞者喜悅無量。自然心開各往修進。有在地講經者。有在地誦經者。有在地說經者。有在地口授經者。有在地聽經者。有在地念經者。有在地思道者。有在地坐禪一心者。有在地經行者。有在虛空中講經者。有在虛空中誦經者。有在虛空中說經者。有在虛空中口授經者。有在虛空中聽經者。有在虛空中。唸經者。有在虛空中思道者。有在虛空中坐禪一心者。有在虛空中經行者。其間聲聞弟子皆發大心。有未得聖果者。因是而得聖果。有未得不退轉地者。因是而得不退轉地。菩薩各隨其資而有所得。莫不忻然適意而悅。遊戲三昧利樂有情。由唸佛之堅心稱彌陀之本願。往生佛子同列此班。智慧辯才神通如
【現代漢語翻譯】 現代漢語譯本： 如慈氏（Maitreya，即彌勒菩薩）一般觀照法界等等。專心喜樂地尋求佛法，內心沒有厭倦滿足的時候。常常想要廣泛宣說佛法，意志沒有疲憊懈怠的時候。敲擊佛法之鼓，建立佛法之幢，照耀智慧之日光，去除愚癡之黑暗，修習六種和敬。常常作為導師引導眾生，作為世間的明燈照亮世界。以最殊勝的福田來安頓眾生。功德和智慧都非常殊勝，沒有誰不尊重。恭敬供養無量的諸佛。常常被諸佛共同讚歎。究竟圓滿了菩薩的各種波羅蜜（pāramitā，到彼岸），遠離了聲聞（śrāvaka，阿羅漢）和緣覺（pratyekabuddha，辟支佛）的境界。佛告訴阿難（Ānanda，佛陀的十大弟子之一）說：『那些菩薩因爲念佛的緣故，成就瞭如此無量的功德。我只是為你簡要地說一說，如果廣泛地宣說，即使經歷億劫的時間也不能窮盡。』
凈土增修聖果
《大彌陀經》說：『那些唸佛的人往生到凈土之後，就進入七寶池中洗滌身體，盪滌情感思慮，各自坐在一朵蓮花上。自然有微風吹動各種寶樹，發出微妙的聲音，散落各種寶華，奇異的香氣芬芳濃郁，都在進行佛事。聽到的人喜悅無量。自然心開意解，各自前往修行進取。有的在地上講經，有的在地上誦經，有的在地上說經，有的在地上口授經，有的在地上聽經，有的在地上唸經，有的在地上思考佛道，有的在地上坐禪一心，有的在地上經行。有的在虛空中講經，有的在虛空中誦經，有的在虛空中說經，有的在虛空中口授經，有的在虛空中聽經，有的在虛空中唸經，有的在虛空中思考佛道，有的在虛空中坐禪一心，有的在虛空中經行。』其中聲聞弟子都發起了大乘之心。有的沒有得到聖果的，因此而得到了聖果。有的沒有得到不退轉地的，因此而得到了不退轉地。菩薩各自根據自己的根基而有所得。沒有誰不歡欣喜悅，感到舒適滿意。遊戲於三昧（samādhi，禪定）之中，利益安樂有情眾生。由於唸佛的堅定之心，稱念阿彌陀佛（Amitābha）的本願，往生的佛子都同列於此行列，智慧辯才神通如意。
【English Translation】 English version: Like Maitreya (慈氏, the Bodhisattva of Loving-Kindness) observing the Dharmadhatu (法界, the realm of Dharma) and so on. Single-mindedly delighting in seeking the Dharma (法, the teachings of Buddhism), with no sense of weariness or satisfaction. Constantly desiring to widely expound the Dharma, with no fatigue or exhaustion in will. Striking the Dharma drum, erecting the Dharma banner, illuminating the sun of wisdom, dispelling the darkness of ignorance, cultivating the six harmonies and reverences. Constantly serving as a guide leading sentient beings, as a lamp illuminating the world. Using the most supreme field of merit to settle sentient beings. Merit and wisdom are exceedingly outstanding, with no one who does not respect them. Reverently making offerings to immeasurable Buddhas. Constantly being praised by all the Buddhas. Ultimately perfecting the Bodhisattva's various pāramitās (波羅蜜, perfections), far removed from the realms of the śrāvakas (聲聞, Arhats) and pratyekabuddhas (緣覺, Pratyekabuddhas). The Buddha told Ānanda (阿難, one of the Buddha's ten great disciples): 'Those Bodhisattvas, because of reciting the Buddha's name, achieve such immeasurable merits. I am only briefly telling you about it; if I were to expound it extensively, even if I spent billions of kalpas (劫, eons), I could not exhaust it.'
Pure Land Augments and Cultivates Holy Fruits
The Great Amitābha Sūtra says: 'Those who recite the Buddha's name, after being reborn in the Pure Land, enter the Seven Treasure Pond to bathe their bodies, cleanse their emotions and thoughts, each seated upon a lotus flower. Naturally, gentle breezes stir the various jeweled trees, emitting subtle sounds, scattering various jeweled flowers, with extraordinary fragrances, all performing Buddha-deeds. Those who hear it experience immeasurable joy. Naturally, their minds open and they each go forth to cultivate and advance. Some are on the ground lecturing on the scriptures, some are on the ground reciting the scriptures, some are on the ground explaining the scriptures, some are on the ground orally transmitting the scriptures, some are on the ground listening to the scriptures, some are on the ground chanting the scriptures, some are on the ground contemplating the Way, some are on the ground sitting in meditation with one-pointedness of mind, some are on the ground walking in meditation. Some are in the empty sky lecturing on the scriptures, some are in the empty sky reciting the scriptures, some are in the empty sky explaining the scriptures, some are in the empty sky orally transmitting the scriptures, some are in the empty sky listening to the scriptures, some are in the empty sky chanting the scriptures, some are in the empty sky contemplating the Way, some are in the empty sky sitting in meditation with one-pointedness of mind, some are in the empty sky walking in meditation.' Among them, the śrāvaka disciples all arouse the Mahayana (大乘, Great Vehicle) mind. Some who have not attained the holy fruit, therefore attain the holy fruit. Some who have not attained the stage of non-retrogression, therefore attain the stage of non-retrogression. The Bodhisattvas each attain something according to their own capacity. There is no one who is not delighted and feels comfortable and satisfied. They play in samādhi (三昧, meditative absorption), benefiting and bringing joy to sentient beings. Due to the firm mind of reciting the Buddha's name, and reciting the fundamental vows of Amitābha (阿彌陀佛), the Buddha's children who are reborn are all in this rank, with wisdom, eloquence, and supernatural powers as desired.
意風帆勢順速證菩提。超萬劫之輪迴。得諸天之仰重。凈業勝善大果昭然。寄語同流無忘此事。蠕動蜎飛猶有分。大丈夫兒當勉旃。
凈土三十益
天臺智者大師凈土群疑論云。生西方者有三十種益。一往生佛土益。二得大法樂益。三親近諸佛益。四遊歷十方供佛益。五親聞佛說益。六福慧資糧疾得圓滿益。七速證菩提益。八諸天人等同集一會益。九無退轉益。十無量行愿增進益。十一鸚鵡舍利宣揚法音益。十二風樹樂響益。十三摩尼水漩演苦空益。十四諸樂奏妙音益。十五四十八愿益。十六真金色身益。十七形無醜陋益。十八具足六通益。十九常住定聚益。二十無諸不善益。二十一壽命長遠益。二十二衣食自然益。二十三唯受眾樂益。二十四三十二相益。二十五實無女人益。二十六無有小乘益。二十七離於八難益。二十八得三法忍益。二十九身常有光益。三十得那羅延身力益。可謂處處菩提道明明功德林。
凈土成佛
金剛定后菩薩因圓。解脫道中如來果滿。具四無量心得四無礙辯。十八種法不共二乘。十力現前說法無畏。塵沙或盡萬行功成。十號俱彰三身圓顯。具九十七種大人相。放八萬四千大光明。悲智俱融福慧雙足。現居十重報土能垂萬類化身。布大慈雲雨大法雨。滂流法界潤澤群
【現代漢語翻譯】 現代漢語譯本：憑藉意念之風，揚起信愿之帆，順利快速地證得菩提（覺悟）。超越無數劫的輪迴，得到諸天（眾神）的仰慕和尊重。清凈的業力，殊勝的善行，巨大的果報，昭然顯現。寄語各位同修，不要忘記這件事。即使是蠕動的蟲子和飛翔的昆蟲，也有機會往生凈土。大丈夫應當努力啊！
凈土三十種利益
天臺智者大師在《凈土群疑論》中說，往生西方凈土有三十種利益：一、往生佛土的利益；二、獲得大法之樂的利益；三、親近諸佛的利益；四、遊歷十方供養諸佛的利益；五、親耳聽聞佛陀說法的利益；六、福德和智慧的資糧迅速得到圓滿的利益；七、迅速證得菩提的利益；八、諸天人和我們同聚一會的利益；九、永不退轉的利益；十、無量的行愿不斷增進的利益；十一、鸚鵡和舍利（鳥名）宣揚佛法的聲音的利益；十二、風吹樹木發出美妙音樂的利益；十三、摩尼寶珠（如意寶珠）和水流回旋演奏苦空的道理的利益；十四、各種樂器演奏美妙聲音的利益；十五、阿彌陀佛四十八大愿的利益；十六、獲得真金色身的利益；十七、相貌沒有醜陋的利益；十八、具足六神通的利益；十九、常住在正定聚中的利益；二十、沒有各種不善的利益；二十一、壽命長遠的利益；二十二、衣食自然豐足的利益；二十三、只享受快樂的利益；二十四、具足三十二相的利益；二十五、實際上沒有女人的利益；二十六、沒有小乘佛法的利益；二十七、遠離八難的利益；二十八、獲得三法忍的利益；二十九、身上常有光明的利益；三十、獲得那羅延（金剛力士）般的身力的利益。可以說是處處都是菩提道場，處處都是功德林。
凈土成佛
在金剛定（堅固的禪定）之後，菩薩的因行圓滿。在解脫道中，如來的果位圓滿。具備四無量心，獲得四無礙辯才。十八種不共二乘的功德，十力（如來的十種力量）現前，說法無所畏懼。即使塵沙可以窮盡，萬行功德也能成就。十號（如來的十種稱號）全部彰顯，三身（法身、報身、應身）圓滿顯現。具備九十七種大人相，放出八萬四千種大光明。悲心和智慧相互融合，福德和智慧都圓滿具足。現在居住在十重報土，能夠垂示萬類化身。佈下大慈悲的雲朵，降下大法雨，滂沱地流遍法界，潤澤眾生。
【English Translation】 English version: Relying on the wind of intention and hoisting the sail of faith and vows, swiftly and smoothly attain Bodhi (enlightenment). Transcend countless kalpas of reincarnation, and receive the admiration and respect of all devas (gods). Pure karma, supreme good deeds, and immense rewards are clearly manifested. A message to all fellow practitioners: do not forget this matter. Even crawling worms and flying insects have a share in this. A great man should strive diligently!
Thirty Benefits of Pure Land
The Great Master Zhiyi of Tiantai said in 'Doubts about the Pure Land': Those who are reborn in the Western Pure Land receive thirty kinds of benefits: 1. The benefit of being reborn in a Buddha-land; 2. The benefit of obtaining the joy of the Great Dharma; 3. The benefit of being close to all Buddhas; 4. The benefit of traveling to the ten directions to make offerings to all Buddhas; 5. The benefit of personally hearing the Buddha preach the Dharma; 6. The benefit of quickly perfecting the accumulation of merit and wisdom; 7. The benefit of quickly attaining Bodhi; 8. The benefit of devas and humans gathering together in one assembly; 9. The benefit of never regressing; 10. The benefit of continuously increasing immeasurable vows and practices; 11. The benefit of parrots and Shariputra (bird name) proclaiming the sound of the Dharma; 12. The benefit of the wind blowing through the trees producing beautiful music; 13. The benefit of Mani jewels (wish-fulfilling jewel) and swirling water expounding the principles of suffering and emptiness; 14. The benefit of various musical instruments playing wonderful sounds; 15. The benefit of Amitabha Buddha's forty-eight great vows; 16. The benefit of obtaining a true golden body; 17. The benefit of having no ugly features; 18. The benefit of possessing the six supernormal powers; 19. The benefit of constantly dwelling in the assembly of the rightly established; 20. The benefit of having no unwholesome qualities; 21. The benefit of long life; 22. The benefit of food and clothing being naturally abundant; 23. The benefit of only experiencing joy; 24. The benefit of possessing the thirty-two major marks; 25. The benefit of actually having no women; 26. The benefit of having no Hinayana (Small Vehicle) Buddhism; 27. The benefit of being free from the eight difficulties; 28. The benefit of obtaining the three kinds of forbearance; 29. The benefit of constantly having light emanating from the body; 30. The benefit of obtaining the strength of Narayana (Vajra warrior). It can be said that everywhere is a Bodhi field, and everywhere is a forest of merit.
Attaining Buddhahood in the Pure Land
After the Vajra Samadhi (adamantine concentration), the Bodhisattva's causal practices are perfected. In the path of liberation, the Tathagata's fruition is complete. Possessing the four immeasurable minds, obtaining the four unobstructed eloquences. The eighteen unique qualities not shared by the two vehicles (Shravakayana and Pratyekabuddhayana), the ten powers (ten powers of a Tathagata) manifest, preaching the Dharma without fear. Even if the dust and sand can be exhausted, the merits of myriad practices can be accomplished. All ten titles (ten epithets of a Tathagata) are fully manifested, and the three bodies (Dharmakaya, Sambhogakaya, Nirmanakaya) are perfectly revealed. Possessing the ninety-seven major marks of a great man, emitting eighty-four thousand great lights. Compassion and wisdom are mutually integrated, and merit and wisdom are both fully complete. Now dwelling in the tenfold reward land, able to manifest transformation bodies for all beings. Spreading clouds of great compassion, raining down the great Dharma rain, pouring profusely throughout the Dharma realm, and nourishing all beings.
生。咸悟本心同成正覺○選佛若無如是眼。宗風那得到如今。
廬山蓮宗寶鑑唸佛正報卷第九(終) 大正藏第 47 冊 No. 1973 廬山蓮宗寶鑑
廬山蓮宗寶鑑唸佛正論卷第十(二十五章)
唸佛正論說
夫奉教唸佛之士。叨法正之遺蔭。作如來之所使必以摧邪顯正。激濁揚清為後學蓍龜。作生靈耳目為己任也。茍弗能而默默自守。則尸祿備員于佛門矣。雖講授亦奚以為。豈不聞因筌然後得魚。體教然後修行。名教未正行如之何哉。故不得不論也。是以仲尼為政正其不正。涅槃遺誡急在糾過。余嘗觀吾佛世尊之主西竺也。像無象之象言無言之言。以復群生之性由是頓教。漸教大乘小乘盈溢乎龍宮海藏。無非摧邪顯正。激濁揚清之旨。而大地生民率其化。而復其性者可勝計乎。其間偏贊西方。謂捷徑修行之道者。蓋以阿彌陀佛有廣大願力。攝娑婆眾生而歸凈邦。是令反妄而證真也。所以諸佛共贊。菩薩同遵。晉社創修千古之高風不墜。慈照集懺十方之正化流通。大矣哉。凈土之道。其為體也。以彌陀即本性。其為宗也。以凈國即唯心。其為用也。以仁恕即滅惡生善。此之三者蓋顯三世報應制其事。一心空寂窮其理。俾達乎理者反其妄。信其事者遷乎善。以斯而利於上下。實助
【現代漢語翻譯】 生。都領悟到本心，共同成就正覺。如果選擇佛陀沒有這樣的眼力，宗門的風範又怎麼能流傳到今天呢？
《廬山蓮宗寶鑑唸佛正報卷第九》(終) 《大正藏》第47冊 No. 1973 《廬山蓮宗寶鑑》
《廬山蓮宗寶鑑唸佛正論卷第十》(二十五章)
唸佛正論說
凡是奉行教義唸佛的人，承蒙佛法正道的遺澤，做如來所派遣的事情，必定要以摧毀邪說、彰顯正道，激盪污濁、發揚清明，作為後學者的榜樣，以做眾生的耳目為己任。如果不能做到這些而只是默默地保守自己，那就是在佛門中尸位素餐。即使講經說法又有什麼用呢？難道沒聽說過因為有了捕魚的工具才能得到魚，理解了教義才能修行嗎？如果名教不正，那修行又該如何進行呢？所以不得不加以論述。因此，孔子治理國家要匡正不正之處，《涅槃經》的遺誡也強調要糾正過失。我曾經觀察我們佛陀世尊在統治西竺（古印度）時，以無形之象來象徵那不可言說的真理，以此來恢復眾生的本性，因此有了頓教、漸教、大乘、小乘，充盈于龍宮海藏，無非都是摧毀邪說、彰顯正道，激盪污濁、發揚清明的宗旨。而大地上的人民都遵循他的教化，恢復他們本性的，又何止千萬呢？其中特別讚揚西方凈土，認為是快速修行的道路，是因為阿彌陀佛（Amitabha Buddha）有廣大的願力，攝受娑婆（Saha）世界的眾生，讓他們迴歸清凈的國土，這是爲了讓他們捨棄虛妄而證得真如。所以諸佛共同讚歎，菩薩共同遵從。晉代的蓮社開創了千古的高尚風範，沒有衰落。慈照禪師的集懺，使十方的正法教化得以流通。偉大啊！凈土的法門，它的本體，是以阿彌陀佛就是本性；它的宗旨，是以凈土就是唯心；它的作用，是以仁恕之心來滅除惡業，生出善念。這三者，概括了三世的報應，規範了行為；一心空寂，窮盡了真理。使通達真理的人捨棄虛妄，相信因果的人遷向善良。用這些來利益上下，實在有幫助。
【English Translation】 Sentient beings. All awakened to their original mind and together attained perfect enlightenment. If the selection of Buddhas lacked such insight, how could the essence of the school have reached this day?
'Lushan Lian Zong Bao Jian, Chapter 9, On the Proper Reward of Mindfulness of the Buddha' (End) Taisho Tripitaka Volume 47, No. 1973, Lushan Lian Zong Bao Jian
'Lushan Lian Zong Bao Jian, Chapter 10, On the Correct Discourse of Mindfulness of the Buddha' (25 Chapters)
On the Correct Discourse of Mindfulness of the Buddha
Those who uphold the teachings and practice mindfulness of the Buddha, benefiting from the legacy of the righteous Dharma, and acting as envoys of the Tathagata (Thus Come One), must dedicate themselves to dispelling heresy and revealing the truth, stirring the impure and promoting the pure, serving as a guiding light for later learners, and taking on the responsibility of being the eyes and ears of sentient beings. If one fails to do so and merely guards oneself in silence, one is simply occupying a position without contributing in the Buddhist community. Even lecturing and teaching would be of little use. Have you not heard that one obtains fish by using a fishing tool, and one cultivates by understanding the teachings? If the teachings are not correct, how can one practice? Therefore, it is necessary to discuss this. Thus, Confucius rectified what was incorrect in governance, and the final admonitions of the Nirvana Sutra emphasized correcting faults. I have observed that when our Buddha, the World-Honored One, ruled over West India (ancient India), he used the formless to represent the unrepresentable, and the wordless to express the inexpressible, thereby restoring the nature of all beings. Hence, there were sudden teachings, gradual teachings, Mahayana (Great Vehicle), and Hinayana (Small Vehicle), filling the dragon palaces and the ocean treasury, all with the purpose of dispelling heresy and revealing the truth, stirring the impure and promoting the pure. And countless beings on earth followed his teachings and restored their nature. Among them, the special praise for the Western Pure Land as a shortcut to cultivation is because Amitabha Buddha (Amitabha Buddha) has vast vows to gather sentient beings from the Saha (Saha) world and return them to the Pure Land. This is to enable them to abandon delusion and realize the truth. Therefore, all Buddhas jointly praise it, and Bodhisattvas jointly follow it. The Lotus Society of the Jin Dynasty initiated a noble tradition that has not declined for thousands of years. The repentance gatherings compiled by Cizhao Zen Master have allowed the righteous teachings of the ten directions to circulate. Great indeed is the path of the Pure Land! Its essence is that Amitabha is the original nature; its principle is that the Pure Land is the mind-only; its function is to eliminate evil and generate good through benevolence and forgiveness. These three encompass the retribution of the three lifetimes, regulating actions; the emptiness of one mind exhausts the truth. It enables those who understand the truth to abandon delusion, and those who believe in karma to move towards goodness. Using these to benefit those above and below is truly helpful.
于周孔之教。贊翊皇化其亦至矣。使一人能行是道。以訓於家。家以導于鄉。鄉以達于邦。以至於無窮。則天下之民涵道泳德。融神實相高步無何而極佛境界。豈止以為善人君子而已哉。夫如是則何患乎。忠孝不修禮讓不著歟。以此觀之。豈非能仁之道。與仲尼之道共為表裡以訓於民耶。洎乎歷朝敬之。廣其教像法事之。非其人廣其教則弊倖生。非其人則淳樸泯。而乃以佛堂高大為奢夸聲利。溫飽為能事。徒以多為貴。則壞其道者眾矣。言以怪為美則惑其聽者庶矣。遞相沿襲以成鄙吝。日復一日紅紫亂朱。使夫清靜仁恕之風消蕩矣。於是蠶食蠹耗之謗由茲而盛焉。斯乃敬之事之者之失。非其教之咎也。今之人多不察其所由。視其徒之不肖者。而遷怒於善人教法焉。亦何異乎以丹朱而罪堯。因商均而過舜。服藥失度歸咎於神農。縱火致焚反怨于燧人也耶。愚乃不佞學佛之道有年矣。既粗領其旨而頗有扶傾之心。非敢私於己而欲公于眾。以救其弊也。嘗謂教門之利害有四。一曰。師授不明。邪法增熾而喪其真。二曰。戒法不行。綱常紊亂而犯其禁。三曰。教理未彰。謬談非義而惑其眾。四曰。行愿不修迷入邪岐而墮于魔。由是亂名改作聾瞽。後學非止一端可傷乎哉。自是叨濫之徒一以傳十。十以傳百。百以千萬。流毒于海
【現代漢語翻譯】 在周公、孔子的教誨之外，佛教的輔助作用也發揮到了極致。如果能使一個人奉行這個道理，用以教導家庭，家庭用以引導鄉里，鄉里用以通達國家，以至於無窮無盡，那麼天下的百姓都將沉浸在道的薰陶中，在德的滋養下，精神與實相融合，達到逍遙自在的境界，最終證得佛的境界，豈止是成為善良的人和君子而已呢？如果這樣，又何必擔憂忠孝不能修養，禮讓不能彰顯呢？由此看來，難道不是釋迦牟尼（能仁）的教導與孔子的教導共同作為表裡，用來教化百姓嗎？ 到了歷朝歷代，人們尊敬佛教，擴建寺廟，供奉佛像，舉行法事。如果不是真正理解佛法的人來弘揚佛法，那麼弊端就會產生。如果不是真正理解佛法的人，那麼淳樸的風氣就會消失。於是，人們以佛堂的高大為奢靡，以追求聲名利祿、吃飽穿暖為能事，只以數量多為貴，這樣就破壞了佛法的人就多了。言論以怪誕為美，那麼迷惑聽眾的人就多了。人們互相沿襲，最終變得鄙陋吝嗇，日復一日，以假亂真，使得清靜仁恕的風氣消散了。於是，像蠶食、蛀蟲一樣損害佛教的誹謗就由此而興盛起來。這都是尊敬和從事佛教事務的人的過失，不是佛教本身的罪過啊！現在的人大多不考察事情的由來，看到佛教徒中不賢良的人，就把怒氣轉移到善良的人和教法上，這又與因為丹朱（堯的兒子，不肖）而責怪堯，因為商均（舜的兒子，不肖）而責怪舜，服藥不當而歸罪於神農，縱火焚燒房屋反而埋怨燧人氏有什麼區別呢？ 我（愚）雖然不才，學習佛法已經有很多年了，已經大致領會了其中的宗旨，並且頗有扶持佛教衰頹的願望，不是敢於為自己謀求私利，而是想要爲了大眾的利益，來挽救佛教的弊端。我曾經說過，佛教的利害有四點：一是，師父傳授不明白，邪法增多而喪失了真法；二是，戒律不能奉行，綱常紊亂而觸犯了禁令；三是，教理沒有彰顯，謬誤的言論和不正當的說法迷惑了大眾；四是，修行和願力沒有修習，迷惑地進入邪路而墮入魔道。由此，混亂的名號和改變的作為，使後來的學習者迷失方向，可悲的事情不止一件啊！自從那些濫竽充數的人一個傳十個，十個傳百個，百個傳千萬個，把流毒散佈到四海。
【English Translation】 English version: Beyond the teachings of Duke Zhou and Confucius, the supportive role of Buddhism has also been brought to its utmost. If one person can be made to follow this path, using it to instruct the family, the family to guide the village, the village to reach the state, and so on without end, then the people of the world will be immersed in the nurturing of the Dao, nourished by virtue, their spirits merged with the true nature, attaining a state of carefree ease, ultimately realizing the realm of the Buddha, not merely becoming good people and gentlemen. If so, then why worry that loyalty and filial piety cannot be cultivated, and that propriety and humility cannot be manifested? From this perspective, isn't it the teachings of Shakyamuni (the Benevolent One) and the teachings of Confucius working together as the inside and outside, used to educate the people? As for the successive dynasties, people respected Buddhism, expanded temples, enshrined Buddha images, and held Dharma services. If it is not someone who truly understands the Dharma who promotes it, then drawbacks will arise. If it is not someone who truly understands the Dharma, then the simple and honest customs will disappear. Thus, people take the grandeur of Buddhist halls as extravagance, pursuing fame and fortune, and being well-fed and clothed as their main concern, valuing only large numbers, so there are many who destroy the Dharma. Speech takes strangeness as beauty, so there are many who are misled by what they hear. People follow each other, eventually becoming narrow-minded and stingy, day after day, confusing the genuine with the fake, causing the atmosphere of purity, tranquility, benevolence, and forgiveness to dissipate. Thus, slanders that harm Buddhism like silkworms and moths flourish from this. These are all the faults of those who respect and engage in Buddhist affairs, not the fault of the teachings themselves! Most people today do not examine the origins of things, seeing the unworthy among the Buddhists, and transferring their anger to the good people and the Dharma. How is this different from blaming Yao because of Danzhu (Yao's son, unworthy), blaming Shun because of Shangjun (Shun's son, unworthy), blaming Shennong for taking medicine improperly, or blaming Suiren for starting a fire after setting a house ablaze? I (the Fool), though untalented, have been studying Buddhism for many years, have roughly grasped its essence, and have a strong desire to support the decline of Buddhism, not daring to seek personal gain for myself, but wanting to benefit the masses, to save Buddhism from its drawbacks. I once said that there are four harms to Buddhism: first, if the teacher's transmission is unclear, evil teachings will increase and the true Dharma will be lost; second, if the precepts are not followed, the moral principles will be disrupted and the prohibitions will be violated; third, if the teachings are not manifested, erroneous words and improper statements will mislead the masses; fourth, if practice and vows are not cultivated, one will be misled into evil paths and fall into demonic realms. From this, confused names and altered actions cause later learners to lose their way, and there is more than one cause for sorrow! Since those who are merely filling positions pass it on from one to ten, ten to a hundred, a hundred to a thousand, spreading the poison to the four seas.
內速若置郵。何以知其然。正說難行邪風易染。此必然之理也。噫祖道之不傳也久矣。欲人之無惑者難矣。吾雖不敏而實悲焉。思欲分條析理廣被前聞。截偽續真開茲後學。恨無慧辯徒事管窺。由是齋沐一心投誠三寶。詢求大教參考玄文。楷定正宗破諸異說。總成唸佛正論。剖證佛祖格言。普告諸方咸躋覺路。庶使聖教隱而復彰。眾生罪而還福。有客至而問之曰。修行了自己生死。何須論他人長短。予應之曰。理不然也。豈不聞如來出世。無一法不是利生。菩薩修行肯纖毫而為自己。佛子示同外道。方便轉彼邪心。楞嚴十種魔民皆因錯解。華嚴十類魔業。示其正歸。嗟惡慧之邪修。自甘心於險道遇斯境界。豈可緘言念彼愚癡寧容坐視。況世尊悲心付囑。留大愿而普濟迷津。菩薩如教修行。示同事而化令成佛。是其本行夫復何疑。如其見迷路而不指正途。慈悲安在。睹沉溺而不思拯接。方便何存。隨順正法而破魔。是無上大智之業。調伏眾生而入道。是諸佛之所攝持。誓當捨命而立真宗。終不為已而忘佛囑。眾生盡而悲心益固。空界殞而我願無窮。倘逢有識之賢。必能助弘斯道。可謂將此深心奉塵剎。是則名為報佛恩。
西方彌陀說
佛說西方極樂世界。其土有佛號阿彌陀。如經所載有理有跡。論其理者西
【現代漢語翻譯】 現代漢語譯本： 內心的速度如果能像驛站傳遞資訊一樣快就好了。要怎樣才能知道它是這樣的呢？因為正確的道理難以實行，而邪惡的風氣容易沾染，這是必然的道理啊。唉，祖師的道統不能傳承已經很久了，想要人們不迷惑，太難了。我雖然不聰明，但確實為此感到悲傷。想要分條析理，廣泛地傳播前人的教誨，截斷虛偽，延續真實，開啟後來的學習者。只恨自己沒有智慧和辯才，只能做些管中窺豹的事情。因此，我齋戒沐浴，一心一意地皈依三寶（佛、法、僧），尋求偉大的佛法，參考玄妙的經文，確定正確的宗派，破除各種不同的邪說，總合而成《唸佛正論》，剖析證明佛祖的格言，普遍地告訴各方，一起走上覺悟的道路。希望聖人的教誨能夠隱沒後再次彰顯，眾生的罪業能夠轉化為福報。有客人來問我說：『修行是爲了了脫自己的生死，何必議論他人的長短呢？』我回答說：『道理不是這樣的。難道沒聽說如來佛出世，沒有哪一法不是爲了利益眾生？菩薩修行，難道會爲了自己的一點點利益？佛子示現得和外道一樣，是爲了方便地轉變他們的邪惡之心。《楞嚴經》里說的十種魔民，都是因為錯誤地理解了佛法。《華嚴經》里說的十類魔業，是爲了指示他們正確的歸宿。可嘆那些惡慧的邪修，自己甘心走上危險的道路，遇到這種情況，怎麼可以沉默不語？想到他們的愚癡，怎麼能夠坐視不管？況且世尊以悲憫之心囑託我們，留下大愿來普遍地救濟迷途的眾生。菩薩按照佛的教誨修行，示現和眾生一樣，是爲了教化他們成就佛果。這是菩薩的根本行為，還有什麼可懷疑的呢？如果看到有人迷路而不指明正確的道路，慈悲在哪裡？看到有人沉溺而不設法拯救，方便又在哪裡？隨順正法而破除邪魔，這是無上大智慧的事業。調伏眾生而引導他們進入佛道，這是諸佛所攝受和護持的。我發誓要捨棄生命來確立真正的宗派，終究不會爲了自己而忘記佛的囑託。眾生沒有度盡，我的悲心就更加堅定；虛空界毀滅，我的願望也沒有窮盡。如果遇到有見識的賢人，一定能夠幫助弘揚這個佛道。這就可以說是將這顆深沉的心奉獻給無盡的世界，這就是報答佛恩啊。』 西方彌陀說 佛說西方極樂世界，那個世界有佛，號為阿彌陀（Amitabha）。如經書所記載，有理有據。論其理，西方...
【English Translation】 English version: It would be good if the speed of the mind could be as fast as the postal service delivering messages. How can we know that it is like this? Because the correct principles are difficult to practice, while evil influences are easily adopted; this is an inevitable truth. Alas, the lineage of the Patriarchs has not been transmitted for a long time, and it is difficult to prevent people from being confused. Although I am not intelligent, I am truly saddened by this. I wish to analyze principles in detail, widely disseminate the teachings of the predecessors, cut off falsehood, continue truth, and enlighten later learners. I only regret that I lack wisdom and eloquence, and can only do things like looking at the sky through a pipe. Therefore, I fast and bathe, wholeheartedly taking refuge in the Three Jewels (Buddha, Dharma, Sangha), seeking the great Dharma, referring to the profound scriptures, determining the correct school, and refuting various different heresies, compiling the 'Treatise on the Correct Practice of Mindfulness of Buddha', analyzing and proving the Buddha's and Patriarchs' maxims, and universally informing all directions to embark on the path of enlightenment together. I hope that the teachings of the saints can be hidden and then revealed again, and that the sins of sentient beings can be transformed into blessings. A guest came and asked me, 'Cultivation is for resolving one's own cycle of birth and death, why discuss the merits and demerits of others?' I replied, 'The principle is not like that. Have you not heard that when the Tathagata Buddha appears in the world, there is no Dharma that is not for the benefit of sentient beings? When a Bodhisattva cultivates, would they do even the slightest thing for their own benefit? A Buddha's disciple manifests like a heretic in order to conveniently transform their evil minds. The ten kinds of demonic people mentioned in the Shurangama Sutra are all because of misunderstanding the Dharma. The ten types of demonic deeds mentioned in the Avatamsaka Sutra are to indicate their correct destination. Alas, those evil practitioners with wicked wisdom willingly embark on dangerous paths. When encountering such situations, how can one remain silent? Thinking of their ignorance, how can one sit idly by? Moreover, the World Honored One entrusted us with a compassionate heart, leaving behind great vows to universally save lost sentient beings. Bodhisattvas cultivate according to the Buddha's teachings, manifesting like sentient beings in order to teach and transform them to achieve Buddhahood. This is the fundamental practice of Bodhisattvas, what is there to doubt? If one sees someone lost and does not point out the correct path, where is compassion? If one sees someone drowning and does not think of rescuing them, where is skillful means? Following the correct Dharma and destroying demons is the work of supreme great wisdom. Subduing sentient beings and guiding them into the Buddha's path is what all Buddhas embrace and uphold. I vow to give up my life to establish the true school, and will never forget the Buddha's entrustment for my own sake. If sentient beings are not completely liberated, my compassionate heart will be even more firm; if the realm of emptiness is destroyed, my vows will have no end. If I encounter a wise and virtuous person, they will surely be able to help promote this path. It can be said that offering this deep heart to the endless worlds is called repaying the Buddha's kindness.' A Discourse on the Western Amitabha The Buddha said that in the Western Pure Land of Ultimate Bliss, there is a Buddha named Amitabha (Amitabha). As recorded in the scriptures, there is reason and evidence. Regarding the reason, the West...
方即自性也。此性無形無相不變不壞。歷劫堅剛。譬彼精金。在易卦則曰兌。為寂靜故。謂之西方也。金者其色明。金體白凈舉之喻法性。蓋世間之人迷於塵境。妄念不息紛然動作。在易卦則曰震。故謂之東方也。人能反妄歸真。復其本靜。得見自性即名舍。東方執著之穢土。登西域凈明之金地也。在方無方以法喻表其理體。華嚴合論謂。文殊自東方來者。蓋文殊是。根本不動智也。東是萬物發生。震動之者初明之地。從此智則生信。故華嚴以信位為初生佛家。丑寅之間為清朝。智日初明。像文殊發起凡夫入信。見道智門漸增故。巽為風。為教化風能去穢揀凈。辰巳之間上應角宿。為僧道。為齋戒。為眾善之門。喻進修地位。至午為中道易。卦曰離。為南方為正為日為明。麗離中虛故明。像諸法空則智日當陽遍照天下。法華龍女南方成佛。是其義也。西南為坤。為地為安靜。為柔順為母為生養。正西為兌。金旺之地日沒之所。火死在酉為肅寂。為收藏。西北為干。為天為父為金為剛健。北方為坎。為水為君為師。利生濟物垂教正治。以水制火。以君對臣臣明君正。又水多則濫。故東北為艮。為山為止下方為禪定。為謙下。上方為觀照。為智慧。為空界。如日月三光處空。照臨萬物也。經中不舉余方。而單指西方者。蓋
【現代漢語翻譯】 現代漢語譯本 『方』即是自性。此自性無形無相，不變不壞，歷經劫數依然堅固。好比那精煉的黃金。在《易經》的卦象中，對應于『兌』卦，因為它代表寂靜。所以稱之為西方。黃金的顏色明亮，金的本體潔白純凈，用它來比喻法性。世間之人迷惑于塵世的境況，虛妄的念頭不停息，紛紛擾擾地活動。在《易經》的卦象中，對應于『震』卦，所以稱之為東方。人如果能夠捨棄虛妄迴歸真實，恢復其本來的寂靜，得見自性，就叫做捨棄東方的執著和污穢之地，登上西域清凈光明的金地。在方位上沒有固定的方位，用『法』來比喻表述其理體。《華嚴合論》說，文殊菩薩從東方來，是因為文殊菩薩是根本不動智。東方是萬物發生、震動的地方，是最初顯明之地。從這種智慧就能產生信心，所以《華嚴經》以信位作為初入佛家的階段。丑時和寅時之間是清晨，智慧的太陽剛剛升起，就像文殊菩薩發起凡夫的信心，進入見道的智慧之門，逐漸增長。巽代表風，代表教化，風能夠去除污穢，選擇乾淨的。辰時和巳時之間，在天上對應角宿，代表僧人和道士，代表齋戒，代表各種善行的門徑，比喻進修的地位。到午時是中道，《易經》的卦象是『離』，代表南方，代表正，代表太陽，代表光明。麗，離，中間是空的，所以光明，就像諸法皆空，智慧的太陽就能在當空照耀天下。《法華經》中龍女在南方成佛，就是這個意思。西南方是坤，代表地，代表安靜，代表柔順，代表母親，代表生育養育。正西方是兌，是金氣旺盛的地方，是太陽落山的地方，火在這裡熄滅，所以代表肅靜，代表收斂。北方是乾，代表天，代表父親，代表金，代表剛健。北方是坎，代表水，代表君主，代表老師，利益眾生，救濟萬物，垂示教誨，匡正治理。用水來克制火，用君主來對應臣子，臣子賢明，君主正直。又因為水太多就會氾濫，所以東北方是艮，代表山，代表停止，下方代表禪定，代表謙虛低下，上方代表觀照，代表智慧，代表空界，就像太陽和月亮以及星光處在空中，照耀著萬物。經中不提及其他方位，而只單獨指出西方，是因為……
【English Translation】 English version 『Direction』 is the self-nature. This self-nature is formless and without appearance, unchanging and indestructible, steadfast through countless eons. It is like refined gold. In the trigrams of the 『I Ching』 (Book of Changes), it corresponds to the 『Dui』 trigram, because it represents stillness. Therefore, it is called the West. The color of gold is bright, and the substance of gold is white and pure, which is used to symbolize the Dharma-nature. People in the world are deluded by the conditions of the mundane realm, their false thoughts unceasing, and their minds are agitated and active. In the trigrams of the 『I Ching』, it corresponds to the 『Zhen』 trigram, so it is called the East. If people can abandon falsehood and return to truth, restoring their original stillness, and see their self-nature, it is called abandoning the attachments and defilements of the East and ascending to the pure and bright golden land of the West. In terms of direction, there is no fixed direction; 『Dharma』 is used to symbolize and express its principle. The 『Huayan He Lun』 (Commentary on the Avatamsaka Sutra) says that Manjushri Bodhisattva comes from the East because Manjushri Bodhisattva is the fundamental, unmoving wisdom. The East is the place where all things arise and are stirred, the place of initial illumination. From this wisdom, faith arises, so the 『Huayan Sutra』 regards the stage of faith as the initial entry into Buddhism. The time between Chou (1-3 AM) and Yin (3-5 AM) is the early morning, when the sun of wisdom is just rising, like Manjushri Bodhisattva initiating the faith of ordinary people, entering the gate of wisdom of seeing the path, gradually increasing. Xun represents wind, representing teaching and transformation; wind can remove defilement and select purity. The time between Chen (7-9 AM) and Si (9-11 AM) corresponds to the Horn constellation in the sky, representing monks and Taoists, representing fasting and abstinence, representing the gateways to various good deeds, symbolizing the stage of progressive cultivation. At Wu (11 AM-1 PM) it is the middle way; the trigram in the 『I Ching』 is 『Li』, representing the South, representing correctness, representing the sun, representing brightness. 『Li』 means empty in the middle, so it is bright, just as when all dharmas are empty, the sun of wisdom can shine brightly throughout the world. In the 『Lotus Sutra』, the Dragon Girl attaining Buddhahood in the South is the meaning of this. The Southwest is Kun, representing earth, representing stillness, representing gentleness, representing mother, representing birth and nurturing. The due West is Dui, the place where the metal element is prosperous, the place where the sun sets, where fire dies, so it represents solemnity and stillness, representing gathering in. The North is Qian, representing heaven, representing father, representing metal, representing strength and health. The North is Kan, representing water, representing ruler, representing teacher, benefiting beings, saving all things, imparting teachings, and rectifying governance. Using water to restrain fire, using the ruler to correspond to the ministers, the ministers are wise, and the ruler is upright. Moreover, because too much water will overflow, the Northeast is Gen, representing mountain, representing stopping, the lower part representing meditation, representing humility, the upper part representing contemplation, representing wisdom, representing the realm of emptiness, like the sun, moon, and starlight dwelling in the sky, illuminating all things. The sutra does not mention other directions but only points to the West because...
取凈對穢也。以悟攝迷也。以靜對動也。以果對因也。過十萬億國土者。出四維上下十方之限量也。超乎四惡道之十惡業也。超乎人天十善之境界也。不為諸法之所拘也。有世界者。真如實際理地。即自性西方極樂者。即言此性無憂惱也。何以知其然。見性之人不為塵境惑。了知諸法空。心常坦然無念無為無思無慮。安住大寂滅之地。唸唸常生智慧法法皆如。我為法王。於法自在故名極樂也。論其跡則實有此個世界也。佛叮嚀詳復言之豈虛語哉。有者非方域處所之有。乃不有之有。即是真空妙有也。真空者。即是實相。妙有者。森羅眩目法界交參。豈有東西之辨哉。圓覺經云。一切如來光嚴住持。是諸眾生清凈覺地。平等本際圓滿十方不二。隨順於不二境現諸凈土。阿彌陀是梵語。此云無量壽也。佛者覺也。即當人分上廣大圓覺之性。清凈法身之佛也。此性不生不滅亙古亙今。上至諸佛菩薩。下至六道眾生。各各具此覺性。所以稱同名同號也。噫世人昧之久矣。妄取色相顛倒馳求。甘自沉淪我佛應世開方便門。贊說凈邦令其信慕。茍能自肯自信方悟堅明。為西方盡西矣。惑火滅盡土皆凈焉。則知十方世界總是彌陀。觸目遇緣無非極樂。百千三昧應念現前。無量法門隨心顯發。高超徹見是樓閣。含育利生名宮殿。防非護
善名欄楯。清凈無染是蓮華。徹底澄清謂之池。隨方逐圓謂之水。仁慈濟利謂之寶。戒定慧薰謂之香。七菩提樹覆蔭重重。八聖道路遊行坦坦。眾善莊嚴花簇秀。萬德成就果周圓。化禽演於法音。風樹傳於道品。到這般田地更要保持涵養。直至命終永無退失。脫然而去方爲了事。其或未然切不可遺。山認培棄寶拾薪。妄認色身便為究竟。信知生死事大莫作等閑。尋訪真知抉擇心要。確實唸佛求悟大乘。了見本性彌陀。直達唯心凈土。可謂雖然舊閣閑田地。一度贏來方始休。
真如本性說
真如本性者。父母未生已前。一真無妄之體。謂之本來面目。禪宗則曰正法眼藏。蓮宗則曰本性彌陀。孔子則曰天理。大易則曰太極。名雖有異其實同一真如本性也。此性虛而靈寂。而妙與天地同根。萬物一本歷塵劫而不朽。世界壞而不遷。人不能任其自如之真。而梏于地水火風。和合之質方其受形也。已為陰血濁氣。昏其本然清凈之體。及其生也六塵五欲之迷倒。昧於本有之天真。是故佛說八萬四千法門。皆是導人反妄而歸真也。其捷徑易行者惟唸佛一門。修之者心不散亂三昧現前。是復其本性也。今有一等不究佛理之人。卻將道門修養法冒濫蓮宗。妄說氣是主人教人般精運氣。勞其筋骨枉用身心。甘受苦辛終無所濟。
【現代漢語翻譯】 現代漢語譯本 善名欄楯（圍繞佛寺或佛壇的欄桿，象徵著善行的保護）。清凈無染是蓮華（蓮花，象徵著從污泥中生出，卻不被污染的清凈本性）。徹底澄清謂之池（池塘，象徵著清凈的心）。隨方逐圓謂之水（水，象徵著適應各種情況的智慧）。仁慈濟利謂之寶（寶物，象徵著慈悲和利益眾生的行為）。戒定慧薰謂之香（香，象徵著通過持戒、禪定和智慧來熏修自身）。七菩提樹覆蔭重重（七種覺悟的智慧之樹層層覆蓋，象徵著覺悟的庇護）。八聖道路坦坦（通往涅槃的八正道平坦寬廣）。眾善莊嚴花簇秀（各種善行莊嚴，如鮮花般美麗）。萬德成就果周圓（所有功德圓滿成就，如果實般成熟）。化禽演於法音（變化出來的鳥兒宣講佛法之音）。風樹傳於道品（風吹樹木，傳遞著修道的品格）。到這般田地更要保持涵養（到了這種境界更要保持修養）。直至命終永無退失（直到生命終結，永不退失）。脫然而去方爲了事（解脫而去，才算完成大事）。其或未然切不可遺（如果還沒有達到，切不可放棄）。山認培棄寶拾薪（像把山當成土堆來培，丟棄寶物去撿柴火一樣）。妄認色身便為究竟（錯誤地認為這個色身就是最終的歸宿）。信知生死事大莫作等閑（要相信生死是大事，不要等閒視之）。尋訪真知抉擇心要（尋找真正的知識，抉擇修行的要點）。確實唸佛求悟大乘（切實唸佛，求悟大乘佛法）。了見本性彌陀（徹悟本性就是彌陀佛）。直達唯心凈土（直接到達唯心凈土）。可謂雖然舊閣閑田地（可以說雖然是舊的樓閣和荒廢的田地）。一度贏來方始休（一旦贏回來才能真正休息）。
真如本性說
真如本性者（真如本性，指萬物的真實本性）。父母未生已前（在父母未生你之前）。一真無妄之體（真實不虛妄的本體）。謂之本來面目（稱為本來面目）。禪宗則曰正法眼藏（禪宗則稱為正法眼藏）。蓮宗則曰本性彌陀（蓮宗則稱為本性彌陀）。孔子則曰天理（孔子則稱為天理）。大易則曰太極（《易經》則稱為太極）。名雖有異其實同一真如本性也（名稱雖然不同，其實都是同一個真如本性）。此性虛而靈寂（這個本性空虛而靈妙寂靜）。而妙與天地同根（它的奧妙與天地同根同源）。萬物一本歷塵劫而不朽（萬物同出一源，經歷無數劫難而不朽壞）。世界壞而不遷（世界毀滅而它不會改變）。人不能任其自如之真（人們不能順應它自然如是的真實）。而梏于地水火風（卻被地、水、火、風四大元素所束縛）。和合之質方其受形也（四大和合的物質形成身體的時候）。已為陰血濁氣（已經被陰血濁氣）。昏其本然清凈之體（矇蔽了其本來的清凈本體）。及其生也六塵五欲之迷倒（等到出生后，又被六塵五欲所迷惑顛倒）。昧於本有之天真（迷失了本有的天真）。是故佛說八萬四千法門（所以佛說了八萬四千種法門）。皆是導人反妄而歸真也（都是引導人們捨棄虛妄，迴歸真實）。其捷徑易行者惟唸佛一門（其中最便捷易行的方法就是念佛法門）。修之者心不散亂三昧現前（修習唸佛的人，心不散亂，禪定就會顯現）。是復其本性也（這就是恢復本性）。今有一等不究佛理之人（現在有一些不研究佛理的人）。卻將道門修養法冒濫蓮宗（卻把道家的修煉方法冒充蓮宗的修行）。妄說氣是主人教人般精運氣（胡說八道說氣是主人，教人搬運精氣）。勞其筋骨枉用身心（勞累筋骨，白費身心）。甘受苦辛終無所濟（甘願承受痛苦，最終也無濟於事）。
【English Translation】 English version 'Good name' is the railing (the railing surrounding a Buddhist temple or altar, symbolizing the protection of good deeds). 'Purity without defilement' is the lotus flower (symbolizing the pure nature that emerges from the mud without being contaminated). 'Complete clarity' is called the pond (symbolizing a pure mind). 'Adapting to every situation' is called water (symbolizing wisdom that adapts to all circumstances). 'Benevolence and benefiting others' is called treasure (symbolizing compassion and actions that benefit sentient beings). 'Discipline, concentration, and wisdom' is called incense (symbolizing self-cultivation through precepts, meditation, and wisdom). 'Seven Bodhi trees covering layer upon layer' (symbolizing the shelter of enlightenment). 'The Eightfold Noble Path is wide and open' (the path to Nirvana is smooth and broad). 'Various good deeds adorn like beautiful clusters of flowers' (all kinds of good deeds are adorned, like beautiful flowers). 'The accomplishment of all virtues is like a complete and perfect fruit' (all merits are fully accomplished, like a ripe fruit). 'Transformed birds preach the Dharma sound' (birds transformed to proclaim the sound of the Dharma). 'The wind through the trees transmits the qualities of the path' (the wind blowing through the trees conveys the qualities of spiritual practice). Having reached this stage, one must maintain cultivation (having reached this state, one must maintain cultivation). Until the end of life, never regress (until the end of life, never regress). To depart freely is to complete the matter (to depart freely is to complete the great matter). If not yet achieved, never give up (if not yet achieved, never give up). Like mistaking a mountain for a mound and discarding treasure to gather firewood (like mistaking a mountain for a mound and discarding treasure to gather firewood). Falsely recognizing the physical body as the ultimate (wrongly recognizing the physical body as the ultimate destination). Believe that birth and death are important matters, not to be taken lightly (believe that birth and death are important matters, not to be taken lightly). Seek true knowledge and discern the essence of the mind (seek true knowledge and discern the essence of practice). Truly recite the Buddha's name and seek enlightenment in the Mahayana (truly recite the Buddha's name and seek enlightenment in the Mahayana). Clearly see that the inherent nature is Amitabha (clearly see that the inherent nature is Amitabha Buddha). Directly reach the Pure Land of the Mind Only (directly reach the Pure Land of the Mind Only). It can be said that although it is an old pavilion and idle land (it can be said that although it is an old pavilion and idle land). Only when you win it back once can you truly rest (only when you win it back once can you truly rest).
On the True Nature of Suchness
'The True Nature of Suchness' (the true nature of all things). 'Before parents gave birth' (before your parents gave birth to you). 'The body of true and non-illusory' (the true and non-illusory essence). 'Is called the original face' (is called the original face). 'The Zen school calls it the Treasury of the Eye of the True Dharma' (the Zen school calls it the Treasury of the Eye of the True Dharma). 'The Lotus school calls it the Amitabha of the inherent nature' (the Lotus school calls it the Amitabha of the inherent nature). 'Confucius calls it Heavenly Principle' (Confucius calls it Heavenly Principle). 'The Book of Changes calls it the Supreme Ultimate' (The Book of Changes calls it the Supreme Ultimate). 'Although the names are different, in reality, they are the same True Nature of Suchness' (although the names are different, in reality, they are the same True Nature of Suchness). 'This nature is empty and spiritually silent' (this nature is empty and spiritually silent). 'Its wonder is rooted in the same source as heaven and earth' (its wonder is rooted in the same source as heaven and earth). 'All things share the same origin, enduring countless eons without decay' (all things share the same origin, enduring countless eons without decay). 'The world may be destroyed, but it does not change' (the world may be destroyed, but it does not change). 'People cannot let it be naturally as it is' (people cannot let it be naturally as it is). 'But are bound by earth, water, fire, and wind' (but are bound by earth, water, fire, and wind, the four great elements). 'When the qualities of their union form a body' (when the qualities of their union form a body). 'It is already obscured by the turbid energy of yin blood' (it is already obscured by the turbid energy of yin blood). 'Obscuring its original pure essence' (obscuring its original pure essence). 'And when they are born, they are deluded by the six dusts and five desires' (and when they are born, they are deluded by the six dusts and five desires). 'Obscuring their inherent innocence' (obscuring their inherent innocence). 'Therefore, the Buddha spoke of eighty-four thousand Dharma doors' (therefore, the Buddha spoke of eighty-four thousand Dharma doors). 'All of which are to guide people to return from illusion to truth' (all of which are to guide people to return from illusion to truth). 'The expedient and easy path is the single gate of Buddha-recitation' (the expedient and easy path is the single gate of Buddha-recitation). 'Those who cultivate it will have their minds undisturbed and samadhi will appear' (those who cultivate it will have their minds undisturbed and samadhi will appear). 'This is to restore their inherent nature' (this is to restore their inherent nature). 'Now there are some people who do not study Buddhist principles' (now there are some people who do not study Buddhist principles). 'But misuse Taoist cultivation methods to falsely represent the Lotus school' (but misuse Taoist cultivation methods to falsely represent the Lotus school). 'Falsely claiming that qi is the master, teaching people to move essence and circulate energy' (falsely claiming that 'qi' is the master, teaching people to move essence and circulate energy). 'Tiring their muscles and bones, wasting their bodies and minds' (tiring their muscles and bones, wasting their bodies and minds). 'Willingly enduring hardship, but ultimately achieving nothing' (willingly enduring hardship, but ultimately achieving nothing).
嘗觀道門張紫陽說。精氣神者先天地之元精元氣元神也。元精非淫泆之精。元氣非呼吸之氣。元神非念慮之神。癡人不曉此意。喚甕作鐘眼。既不明理亦不達矯。誘他清信之士。一向在臭皮袋上。造作昧卻一真佛性。妄言此是修行可悲也哉。普告同修切宜仔細。究心念佛啟悟真源。若也了了自見。法法現前。是名見性成佛。一念差錯天地懸殊。
辨真妄身心
夫身者。有法身有色身。傳曰。智明真境盡法為身。故曰法身。父母緣生虛幻不實。故曰色身。心者。有真心有妄心。真凈明妙虛徹靈通。故曰真心。隨境生滅忽有忽無。故曰妄心。祖師勸修唸佛三昧者。于自己真心中。流出一句阿彌陀佛。唸唸觀照法法圓通。是謂都攝六根凈念相繼。於一念中普現色身三昧。今時有一等人。不知真妄錯認色身為我身。以妄念為究竟。多是吐納按摩做模打樣。希望成道不亦謬乎。可謂棄卻真金而拾瓦礫也。大凡學道要辨真偽。故宗鏡云。修道以心為宗。理須仔細究竟。約有情界真妄似分不可雷同。有濫圓覺金礦共爇。真偽才分。沙米同炊生熟有異。三乘慕道見有差殊。錯指妄心以為真實。認妄賊為真子。劫盡家珍。收魚目作驪珠空迷智眼。遂使愚癡之子陷有鐵之重關。邪險之人溺見河之識浪。戲熾焰于朽宅。忘苦忘疲
【現代漢語翻譯】 現代漢語譯本：我曾經看到道門張紫陽說，精、氣、神是先於天地產生的元精、元氣、元神。元精不是指淫慾的精液，元氣不是指呼吸的氣息，元神不是指念頭思慮的神識。愚癡的人不明白這個道理，把瓦罐當成鐘來看待。既不明白事理，也不懂得變通，引誘那些清心信佛的人，一味在臭皮囊上做功夫，埋沒了一真佛性，妄言這是修行，真是可悲啊！我普告各位同修，一定要仔細探究，用心念佛，開啟覺悟的真正源頭。如果能夠明明白白地自我證見，那麼一切法都將當下顯現，這就叫做見性成佛。一念之差，就會導致天地般的巨大差異。
辨別真妄身心
所謂『身』，有法身和色身之分。《傳》中說：『智慧光明，真如實相完全顯現，就是法身。』所以說這是法身。而父母和合而生的，虛幻不實的，就叫做色身。所謂『心』，有真心和妄心之分。真凈光明，微妙通達，虛空澄澈，靈明通透，就叫做真心。隨著外境產生而生滅，忽有忽無的，就叫做妄心。祖師勸導修行唸佛三昧的人，從自己真心中，流出一句『阿彌陀佛』（Amitabha）的名號，唸唸觀照，一切法都圓融通達，這就叫做都攝六根，凈念相繼。在一念之中普遍顯現色身三昧。現在有一等人，不知道真妄的區別，錯誤地把色身當成自己的身體，把妄念當成究竟的真理，大多是做些吐納導引、模仿姿勢的樣子，希望以此成道，這不是很荒謬嗎？這可以說是拋棄了真金而去撿瓦礫啊！大凡學道的人，要辨別真偽。所以《宗鏡錄》中說：『修道以心為根本宗旨，道理必須仔細探究明白。』大約在有情眾生的世界裡，真和妄似乎有分別，但又不可完全等同。有的人把圓覺（Yuanjue）的真金和礦石混在一起冶煉，真偽不分。就像沙子和米飯一起煮，生熟各有不同。三乘（Three Vehicles）的修行人慕道，所見也有差別。錯誤地把妄心當成真實的，認妄賊為真兒子，劫奪盡了家中的珍寶，把魚眼睛當成驪珠，白白地迷惑了智慧的眼睛。於是使得愚癡的兒子陷入有鐵門重重把守的牢獄，邪惡奸險的人沉溺在見河的意識浪濤之中，在朽爛的房屋裡玩弄火焰，忘記了痛苦和疲勞。
【English Translation】 English version: I once saw Zhang Ziyang of the Taoist school say that essence, qi, and spirit are the primordial essence, primordial qi, and primordial spirit that existed before heaven and earth. Primordial essence does not refer to the essence of lust, primordial qi does not refer to the breath of respiration, and primordial spirit does not refer to the spirit of thoughts and deliberations. Foolish people do not understand this principle, mistaking a jar for a bell. They neither understand the truth nor know how to adapt, leading astray those who are pure in heart and believe in the Buddha, focusing solely on the stinking skin bag, burying their true Buddha-nature, and falsely claiming this is cultivation. How lamentable! I universally proclaim to all fellow practitioners, be sure to carefully investigate, diligently recite the Buddha's name, and awaken to the true source of enlightenment. If you can clearly and distinctly see yourself, then all dharmas will manifest before you. This is called seeing your nature and becoming a Buddha. A single thought of error can lead to a difference as vast as heaven and earth.
Distinguishing True and False Body and Mind
The 'body' has two aspects: the Dharma body and the physical body. It is said in the scriptures: 'When wisdom shines and the true realm is fully realized, that is the Dharma body.' Therefore, it is called the Dharma body. The physical body, born from the union of parents, is illusory and unreal. Therefore, it is called the physical body. The 'mind' has two aspects: the true mind and the false mind. The true mind is truly pure, bright, wondrous, thoroughly clear, and spiritually penetrating. Therefore, it is called the true mind. The false mind arises and ceases with external circumstances, sometimes present and sometimes absent. Therefore, it is called the false mind. The patriarchs encourage those who cultivate the Samadhi of Buddha-recitation to let a phrase of 'Amitabha' (阿彌陀佛) flow from their true mind, contemplating and illuminating each thought, so that all dharmas become perfectly interconnected. This is called gathering in the six senses and maintaining pure mindfulness in continuous succession, universally manifesting the Samadhi of the physical body in a single thought. Nowadays, there are some people who do not know the difference between true and false, mistakenly taking the physical body as their own body and regarding false thoughts as the ultimate truth. They mostly engage in practices of expelling and intaking air, imitating postures, hoping to achieve enlightenment through this. Isn't this absurd? It can be said that they are abandoning true gold to pick up tiles! In general, those who study the Way must distinguish between true and false. Therefore, the Zong Jing Lu says: 'Cultivating the Way takes the mind as its fundamental principle, and the truth must be carefully investigated and understood.' Roughly speaking, in the realm of sentient beings, true and false seem to be distinct, but they cannot be completely equated. Some people mix the gold of Yuanjue (圓覺) with ore and smelt them together, unable to distinguish between true and false. It is like cooking sand and rice together, where the raw and cooked are different. Practitioners of the Three Vehicles (三乘) aspire to the Way, but their views differ. They mistakenly take the false mind as the true one, recognizing the false thief as their true son, robbing them of all their family treasures, and mistaking fish eyes for pearls, vainly deluding their wisdom eyes. Thus, they cause foolish sons to fall into prisons with heavily guarded iron gates, and wicked and treacherous people to drown in the waves of consciousness in the River of Views, playing with flames in dilapidated houses, forgetting their suffering and fatigue.
臥大夢于長宵。迷心迷性。皆由執斯緣慮作自己身。遺此真心住他聲色。斯則凡夫外道之失也。或有法學禪宗執佛方便。致使撒開八網乘。對四機越一念。而遠驟三祇功虛大劫。離寶所而久淹化。壘跡困長衢。斯則迷循妄心。不得真心之失也。心賦云。性非造作理實镕融。明之者即動而靜。昧之者迷西作東。任竭海移山未是無為之力。縱躡虛履水。皆為有漏之通。辨玉須真探珠宜靜。若向境外以求心焉。知圓光而在眚。順法界性合真如心。此則頓入如來大慈悲海。比之著相修皮袋者。豈可同日而語矣。
辯明三寶
教云。十方薄伽梵。圓滿修多羅。大乘菩薩僧功德難思議。三寶者有三種。一曰。同體三寶謂真如之理。自性開覺名為佛寶。德用軌則。自性正真名為法寶。動無違諍自性清凈名為僧寶。二曰。出世三寶。謂法報化身隨類應現是為佛寶。六度詮旨四諦緣生名為法寶。十地菩薩四向五果名為僧寶。三曰。世間住持三寶。謂泥龕塑像名為佛寶。黃卷赤軸名為法寶。剃髮染衣名為僧寶。歸依者。感諸天護持。供養者。獲福田無量。今有邪愚。不解偽撰真宗妙義經。妄言。精是佛寶。氣是法寶。神是僧寶。遞相傳習。致使入善門者信其邪說。不敬三寶。實可憐憫。若夫不敬世間三寶。則自昧其心。自昧其
心則迷失本性。同體出世三寶何所得哉。自賺猶可。又賺他人。可謂岐人天之正路。瞎人天之正眼。昧因果之真教。澆定慧之淳風。無甚於此也。佛言。一切眾生若不歸依三寶。永劫墮三惡道。況我慈照集經成懺。使學者依大乘經甚深妙義。從今身至佛身。為法界眾生歸依常住佛。歸依常住法。歸依常住僧。正信善人既已得聞。聞已誦禮。固當自敬自信。即此敬信之心。端可近於佛道矣。凡見一切佛像起如來想。見一切聖教生難遭想。見一切比丘僧起祖師想。禮拜供養無得輕欺。以佛莊嚴而自莊嚴。如此則一體三寶唯心備具矣。若也執于鄙見昧其根本。妄信邪教疑誤後人。自取沉淪永溺惡趣。是誰之咎歟。
辨見聞覺知
古德云。在胎為身。處世名人。在眼曰見。在耳曰聞。在鼻嗅香。在舌談論。在手執捉。在足運奔。遍現俱該沙界。收攝在一微塵。識者知是佛性。不識喚作精魂。比來有等愚人不知佛理。潛吾教中。專以傳受為宗。妄說六門見性。指四大色身以為佛體。自立三十六關七十二信。捏合怪事誑惑善人。妄謂這邊肉動。某人來那裡疼痛。某事至吉兇禍福。言是先知。愚者得聞將謂佛法靈感。傾心諦信佈施供養。傳此邪言切切記心。未嘗暫舍。殊不知一真佛性清凈湛然。為有妄身乃有妄識。蓋覆
【現代漢語翻譯】 現代漢語譯本： 心若迷失，就會失去本性。這樣一來，又如何能證得同體出世的三寶（佛、法、僧）呢？自己受騙也就算了，還去欺騙他人，這簡直是堵塞了通往人天的正路，遮蔽了人天的正眼，矇蔽了因果的真理，澆滅了禪定智慧的淳樸之風，沒有比這更嚴重的了。佛說：『一切眾生如果不皈依三寶，將永遠墮入三惡道。』更何況我慈照（作者法號）彙集經典編成懺法，使學習的人依據大乘經典甚深微妙的意義，從今生到成佛，為法界一切眾生皈依常住佛、皈依常住法、皈依常住僧。真正信仰的善人既然已經聽聞，聽聞后誦讀禮拜，自然應當自我尊敬，自我信任。這尊敬信任之心，完全可以接近佛道了。凡是見到一切佛像，都要生起如來之想；見到一切聖教，都要生起難遭遇之想；見到一切比丘僧，都要生起祖師之想。禮拜供養，不得輕視欺慢。以莊嚴佛的功德來莊嚴自己。這樣，一體三寶就在心中完全具備了。如果執著于鄙陋的見解，昧於根本，胡亂相信邪教，疑惑誤導後人，自己招致沉淪，永遠沉溺於惡趣，這又能怪誰呢？
辨別見聞覺知
古德說：『在母胎中稱為身，處在世間稱為人。在眼睛裡叫做見，在耳朵里叫做聞，在鼻子里嗅香，在舌頭上談論，在手裡執持抓取，在腳上奔跑。普遍顯現包含整個沙界，收攝起來就在一粒微塵之中。認識它的人知道這是佛性，不認識的人就把它叫做精魂。』近來有些愚昧的人，不懂佛理，潛藏在我的教派中，專門以傳授為宗旨，胡說六門見性，指四大色身（地、水、火、風）作為佛的本體，自己設立三十六關、七十二信，捏造怪異的事情來欺騙迷惑善良的人，胡說這邊肉跳動，某人那裡疼痛；某事到來是吉是兇，是禍是福，說是事先知道。愚蠢的人聽了，就以為佛法靈驗，傾心相信，佈施供養，把這些邪說牢牢記在心裡，從來沒有片刻捨棄。殊不知一真佛性清凈湛然，因為有了虛妄的身，才有了虛妄的意識，遮蓋了佛性。
【English Translation】 English version: If the mind is lost, it loses its original nature. How then can one attain the Trikaya (three bodies of Buddha) and the Three Jewels (Buddha, Dharma, Sangha) that appear in the world? Deceiving oneself is one thing, but deceiving others is blocking the right path to humans and devas (gods), obscuring the true vision of humans and devas, concealing the true teaching of cause and effect, and extinguishing the pure breeze of Samadhi (meditative consciousness) and wisdom. Nothing is worse than this. The Buddha said, 'If all sentient beings do not take refuge in the Three Jewels, they will forever fall into the three evil realms.' How much more so when I, Cizhao (author's Dharma name), have compiled sutras into a repentance ritual, enabling learners to rely on the profound and subtle meaning of the Mahayana sutras, from this life until Buddhahood, to take refuge in the permanent Buddha, the permanent Dharma, and the permanent Sangha for all sentient beings in the Dharma realm. Since truly faithful good people have already heard this, and after hearing it, recite and pay homage, they should naturally respect and trust themselves. This heart of respect and trust can surely approach the path of Buddhahood. Whenever you see any Buddha image, generate the thought of Tathagata (Buddha); whenever you see any sacred teaching, generate the thought of encountering something rare; whenever you see any Bhikkhu (monk), generate the thought of a patriarch. Pay homage and make offerings, without belittling or deceiving. Use the adornments of the Buddha to adorn yourself. In this way, the Trikaya and the Three Jewels are fully present in your mind. If you cling to narrow views, are ignorant of the root, blindly believe in heretical teachings, and mislead future generations, causing yourself to sink and forever drown in evil realms, whose fault is it?
Distinguishing Seeing, Hearing, Awareness, and Knowing
An ancient virtuous one said, 'In the womb, it is called the body; in the world, it is called a person. In the eye, it is called seeing; in the ear, it is called hearing; in the nose, it smells fragrance; on the tongue, it speaks; in the hand, it grasps; in the foot, it runs. It universally manifests and encompasses the entire Sahā world (a buddha-field), and when contracted, it is within a single dust mote. Those who recognize it know it is Buddha-nature; those who do not recognize it call it the spirit.' Recently, there have been some ignorant people who do not understand Buddhist principles, hiding within my teachings, specializing in transmission as their doctrine, falsely claiming to see the nature through the six senses, pointing to the four great elements (earth, water, fire, wind) as the Buddha's body, establishing thirty-six gates and seventy-two beliefs, fabricating strange events to deceive and confuse good people, falsely claiming that when the flesh twitches here, someone there feels pain; when something happens, it is auspicious or inauspicious, fortunate or unfortunate, saying they know it in advance. Foolish people hear this and think that the Buddha-dharma is efficacious, wholeheartedly believing, giving offerings, and keeping these heretical sayings firmly in their minds, never abandoning them for a moment. They do not know that the one true Buddha-nature is pure and serene. Because there is a false body, there is a false consciousness, covering the Buddha-nature.
本性不見光明。一念心空名為悟道。故楞嚴云。知見立知即無明本。知見無見斯則涅槃。是故祖師立教。但以唸佛三昧為正宗。未嘗有毫髮許實法系綴於人。何期蚩蚩薄俗迷宗昧旨。棄忠孝而不履。背仁義而不修。假蓮宗之名行差別之法。貪求冥感以奇怪惑人。則有邪魔魍魎附人身體。撓亂正信盡遭魔攝。可不悲哉。大凡修凈業人。善察邪正本分。究心確辦信誠憶佛唸佛。愿生凈土慎勿他求。智覺壽禪師云。莫摘枝苗須搜祖禰。豁爾而無明頓開。湛然而情塵自洗。可謂直截根源佛所印。摘葉尋枝我不能。
破妄說災福
夫佛祖正法。以本性彌陀為體。唸佛信愿為宗。自行化他為用。乃佛祖之格言。後人之龜鑑。凡曰音聲佛事。點燭道場。蓋是方便法門。以之引權歸實耳。比來學者迷失宗旨。貪著事相不遵教典。向外妄為心眼不明競稱師長。實法門中一弊事也。或搜鬼竅有若師巫。或稱彌勒下生。或言諸天附體。或向燭光上見神見鬼。或在香菸上斷吉斷兇。瞞昧三光欺賢罔聖。誑呼閻閭邀求利養。及乎問他平實行愿。杜口無言。本性彌陀罔知下落。熱亂一生儘是虛誑。誤人自誤。實可悲哉。故楞嚴經云。善男子心愛懸應。爾時天魔候得其便。飛精附人口說經法。訐露人事不避譏嫌。口中好說未然禍福。及至
【現代漢語翻譯】 現代漢語譯本
本性（自性，the inherent nature）不見光明。一念心空，名為悟道。所以《楞嚴經》（Śūraṅgama Sūtra）說：『知見上再立知見，就是無明（avidyā）的根本；知見上沒有知見，那就是涅槃（nirvāṇa）。』因此祖師立教，只以唸佛三昧（nianfo-samādhi，唸誦佛號的禪定）為正宗，未曾有絲毫實在的法系縛於人。哪裡料到那些愚昧淺薄的人迷惑于宗門，不明白宗旨，拋棄忠孝而不實行，背離仁義而不修養，假借蓮宗（凈土宗，Pure Land school）的名義，行差別之法，貪求冥感，用奇怪的事情迷惑人，於是有邪魔魍魎附在人的身體上，擾亂正信，最終都被魔所攝持，真是可悲啊！凡是修習凈業（Pure Land practice）的人，要善於辨別邪正的根本，專心致志地信誠憶佛唸佛，愿生凈土，千萬不要向外尋求。智覺壽禪師（Zhijue Shou Chanshi）說：『不要摘取枝葉，必須尋覓祖根。』一旦豁然開悟，無明頓然消散；心境清澈，情慾塵垢自然洗凈。這才是直截根源，為佛所印可的。摘葉尋枝，我做不到。 破妄說災福 佛祖的正法，以本性彌陀（Amitābha，阿彌陀佛）為體，唸佛信愿為宗，自行化他為用，這是佛祖的格言，後人的借鑑。凡是所謂的音聲佛事，點燭道場，都是方便法門，用它們來引導權巧歸於真實。近來的學人迷失宗旨，貪著事相，不遵從教典，向外胡作妄為，心眼不明，競相自稱為師長，這實在是佛法中的一種弊端。有的人搜尋鬼的竅穴，像巫師一樣；有的人聲稱彌勒（Maitreya）下生；有的人說諸天神附體；有的人在燭光上看見神鬼；有的人在香菸上判斷吉兇。他們瞞騙三光（日月星），欺騙賢聖，虛假地呼喊閻羅（Yama），邀求利養。等到問他平時修行的願行，就閉口無言，本性彌陀也不知道在哪裡。忙亂一生，全是虛假的謊言，既耽誤了別人，又耽誤了自己，真是可悲啊！所以《楞嚴經》（Śūraṅgama Sūtra）說：『善男子，如果內心喜歡懸空的感應，這時天魔就伺機而動，派遣精怪附在人的身上，口中說經講法，揭露別人的隱私，不避諱譏諷和嫌疑，口中喜歡說還沒有發生的禍福。』
【English Translation】 English version
The inherent nature (self-nature) is not seen in its brightness. When a single thought is emptied, it is called enlightenment. Therefore, the Śūraṅgama Sūtra says: 'To establish knowledge upon knowledge is the root of ignorance (avidyā); to have no knowledge upon knowledge is nirvana.' Therefore, the patriarchs established the teaching, taking only the nianfo-samādhi (samādhi of reciting the Buddha's name) as the orthodox practice, never binding people with any substantial dharma. Who would have thought that those foolish and shallow people are deluded by the school, not understanding the purpose, abandoning loyalty and filial piety without practicing them, turning their backs on benevolence and righteousness without cultivating them, falsely using the name of the Pure Land school to practice differentiated methods, greedily seeking supernatural responses, and using strange things to confuse people. As a result, demons and goblins attach themselves to people's bodies, disturbing the correct faith, and ultimately being taken over by demons. How sad! All those who cultivate Pure Land practice should be good at discerning the root of what is right and wrong, wholeheartedly and sincerely remembering the Buddha and reciting the Buddha's name, vowing to be reborn in the Pure Land, and never seeking anything else externally. Chan Master Zhijue Shou said: 'Do not pick the branches and leaves, you must search for the ancestral roots.' Once suddenly enlightened, ignorance is instantly dispelled; the mind is clear, and the dust of emotions is naturally washed away. This is the direct path to the source, endorsed by the Buddha. I cannot pick leaves and search for branches. Speaking of Calamities and Blessings by Breaking Delusions The orthodox Dharma of the Buddhas and patriarchs takes the inherent nature Amitābha (Amitābha) as its essence, nianfo with faith and vows as its principle, and benefiting oneself and others as its function. These are the maxims of the Buddhas and patriarchs, and the lessons for later generations. All so-called sound-based Buddhist services and candle-lit ceremonies are expedient methods, used to guide the provisional towards the real. Recent learners have lost their purpose, clinging to phenomena, not following the teachings, acting recklessly outwards, with unclear minds and eyes, competing to call themselves teachers. This is truly a drawback in the Dharma. Some search for the orifices of ghosts, like shamans; some claim that Maitreya (Maitreya) has descended; some say that deities have possessed them; some see gods and ghosts in the candlelight; some judge good and bad omens in the incense smoke. They deceive the three luminaries (sun, moon, and stars), deceive the wise and saints, falsely call out to Yama, and seek profit and offerings. When asked about their usual practice of vows and conduct, they are speechless, and they do not know where the inherent nature Amitābha is. Their busy lives are full of false lies, misleading others and misleading themselves. How sad! Therefore, the Śūraṅgama Sūtra says: 'Good men, if their minds love suspended responses, then the heavenly demons will seize the opportunity, sending spirits to attach to people's bodies, speaking scriptures and Dharma, revealing other people's secrets, not avoiding ridicule and suspicion, and liking to talk about misfortunes and blessings that have not yet happened.'
其時毫髮無失。是人愚迷惑為菩薩。親近供養。破佛律儀潛行貪慾。此名歷劫精魅。大力鬼神年老成魔。惱亂是人不覺魔著。謂言證聖。壓足心生去彼人體。師及弟子俱陷王難。汝當先覺不入輪迴迷惑。不知墮無間獄。嗟乎初心善人不知真偽。信彼邪說不務存心。積德妄想求福。見之謬焉。吾聞積善之家必有餘慶。積不善之家必有餘殃。故知吉兇禍福繫乎人心。烏可諂求富貴。而茍免禍害哉。永明壽禪師云。惡從心起。如鐵孕垢。而自毀鐵形善逐情生。如珠現光而還照珠體。故吾勸諸善人。舉心用事必擇道而行之。擇禮而從之。擇友而交之。擇里而處之。擇師而事之。兢兢焉而存心。戰戰焉而守節。唸唸不昧無失於順天之道。以奉西方之教。而其觀燭談禍福不與焉。
辯明空見
空者破諸有也。大覺世尊開示正法。欲令一切人識知世間萬法皆空。自悟本性之真空也。真空者。是如來之法界。眾生之本心。空而不空。有而非有。悟之者于不有中。運出自家寶藏。探之無窮。用之無盡。謂之一乘妙道。非頑空之空也。今有一等愚人。一向說空撥無因果。步步行有。口口言無。便道飲酒食肉不礙菩提。行盜行淫無妨般若。縱橫放曠馳逞顛狂。謗佛謗經輕毀一切。胡揮亂統以當宗乘。欺侮聖賢自稱得道。如此者滔
【現代漢語翻譯】 現代漢語譯本：當時即使是極細微的差別也不會有錯失。但有人愚昧迷惑，把這種人當作菩薩，親近供養。這些人破壞佛教的戒律，暗地裡行貪慾之事。這叫做經歷劫數的精魅，或者大力鬼神年老成了魔，惱亂這個人，使他覺察不到自己已經被魔所迷惑，還自以為證得了聖果。這些魔會壓住人的腳心，離開他們所附著的人體。結果，師父和弟子都會陷入王法的災難。你們應當事先覺悟，不要陷入輪迴的迷惑，否則不知不覺就會墮入無間地獄。可嘆啊，那些有善心的初學者，不知道什麼是真什麼是假，相信那些邪說，不致力于修心，積累功德，卻妄想求福，真是大錯特錯。我聽說，積累善行的人家必定有剩餘的福慶，積累不善行為的人家必定有剩餘的災殃。所以要知道，吉祥、兇險、禍患、福報都繫於人心，怎麼可以諂媚地去求富貴，而茍且地逃避災禍呢？永明延壽禪師說：『惡從心裡產生，就像鐵生鏽一樣，自己毀壞了鐵的形狀；善隨著情感產生，就像珍珠顯現光芒一樣，反而照亮珍珠的本體。』所以，我勸各位善人，舉心動念、做事，一定要選擇正道而行，選擇禮儀而遵循，選擇益友而交往，選擇好的地方居住，選擇明師而侍奉。要小心謹慎地保持善心，戰戰兢兢地守護節操，念念不忘，不要違背順應天道的原則，以奉行西方（指佛教）的教義。至於那些通過觀察燭火來談論禍福的人，不要與他們為伍。
辯明空見
所謂的『空』，是爲了破除各種『有』的執著。大覺世尊（指釋迦牟尼佛）開示正法，是爲了讓所有人都認識到世間萬法皆是空性，從而自己領悟本性的真空。真空，是如來（Tathagata）的法界（Dharmadhatu），是眾生的本心。它空而不空，有而非有。領悟它的人，能在『不有』之中，運用出自己家裡的寶藏，取之不盡，用之不竭，這叫做一乘妙道。這並非是頑固的空無。現在有一等愚人，一味地說空，否定因果，步步行『有』，口口說『無』，就說飲酒食肉不妨礙菩提（Bodhi，覺悟），行盜行淫不妨礙般若（Prajna，智慧）。他們縱橫放蕩，馳騁顛狂，誹謗佛，誹謗經，輕視毀壞一切，胡亂地揮舞，把這些當作宗乘，欺侮聖賢，自稱得道。像這樣的人，滔滔不絕...
【English Translation】 English version: At that time, there would be no mistake, not even the slightest. But some people are foolish and deluded, regarding such individuals as Bodhisattvas, approaching and making offerings to them. These individuals violate the Buddhist precepts and secretly engage in greed and desire. This is called a spirit or demon that has undergone kalpas (aeons), or a powerful ghost or spirit that has become a demon in old age, disturbing this person, making them unaware that they have been possessed by a demon, and even thinking that they have attained sainthood. These demons will press on the soles of people's feet and leave the bodies they have possessed. As a result, both the teacher and the disciples will fall into legal trouble with the king. You should be aware beforehand and not fall into the delusion of reincarnation, otherwise you will unknowingly fall into the Avici Hell (uninterrupted hell). Alas, those beginners with good intentions do not know what is true and what is false, believing in those heretical teachings, not focusing on cultivating their minds, accumulating merit, but vainly seeking blessings, which is a great mistake. I have heard that a family that accumulates good deeds will surely have surplus blessings, and a family that accumulates bad deeds will surely have surplus calamities. Therefore, know that auspiciousness, danger, misfortune, and blessings are all tied to the human heart. How can one flatteringly seek wealth and honor, and perfunctorily avoid disasters? Zen Master Yongming Yanshou said: 'Evil arises from the heart, like rust growing in iron, destroying the shape of the iron itself; goodness arises with emotion, like a pearl revealing its light, which in turn illuminates the pearl's body.' Therefore, I advise all good people, in every thought and action, be sure to choose the right path to follow, choose etiquette to abide by, choose beneficial friends to associate with, choose good places to live, and choose enlightened teachers to serve. Be cautious and conscientious in maintaining a good heart, and be vigilant in guarding your integrity. Never forget, do not violate the principles of following the way of heaven, in order to uphold the teachings of the West (referring to Buddhism). As for those who talk about misfortune and blessings by observing candle flames, do not associate with them.
Distinguishing Empty Views
The so-called 'emptiness' is to break through the attachments to various 'existences'. The Great Awakened World Honored One (referring to Shakyamuni Buddha) expounded the Dharma (teachings) in order to make everyone aware that all phenomena in the world are empty in nature, so that they can realize the true emptiness of their own nature. True emptiness is the Dharmadhatu (realm of reality) of the Tathagata (Buddha), and the original mind of sentient beings. It is empty yet not empty, existent yet not existent. Those who realize it can draw out the treasures of their own home from the 'non-existent', inexhaustible and inexhaustible, which is called the One Vehicle Wonderful Path. This is not a stubborn emptiness. Now there is a class of foolish people who only talk about emptiness, denying cause and effect, walking in 'existence' in every step, and saying 'non-existence' in every word, saying that drinking alcohol and eating meat do not hinder Bodhi (enlightenment), and committing theft and adultery does not hinder Prajna (wisdom). They are unrestrained and unrestrained, galloping wildly, slandering the Buddha, slandering the scriptures, despising and destroying everything, waving wildly and treating these as the teachings of the sect, bullying the sages and claiming to have attained the Tao. Such people are eloquent...
滔皆是也。永嘉所謂豁達空撥因果。莽莽蕩蕩招殃禍。非斯類而何耶。又楞嚴經云。心若著空則有大力空魔。入其心腑。其人不知是其魔著。口說經法潛行貪慾。輕毀經像。惑亂是人盡遭邪墜魔。心生厭去彼人體。師及弟子俱陷王難。命終自為魔家眷屬受魔業。盡墮無間獄。嗟乎去聖遠。微言絕異端起大義乖。不著于有則蕩于空。著于有則執名相。滯有為固。物我泥。怨親縛于近教喪于遠理。蕩于空者。則迷因果混善惡。棄戒律背禮義。蓋不知中道之為至善也。或曰。何謂中道。曰有亦不著。無亦不空。空不離有有不離空。怨親等焉。物我齊焉。因果明焉。善惡分焉。戒律用焉。禮義修焉。近教通焉。遠理至焉。大矣哉中道也。妙萬物之名乎。稱本性之謂乎。茍達斯理則不墮于偏。是謂得正受唸佛三昧者矣。
辯一合相
金剛經云。如來說一合相者。即非一合相。是名一合相。良由世人一性昏迷。與塵境相合即非一合相。智者明見自己真心背塵合覺。一念覺心與十方諸佛真空法界相合。即是一合相理也。永嘉云。我性同共如來合。但凡夫不悟此理。貪著事相妄自堅執。情心意識。與山河大地墻壁瓦礫相合。昧卻理性之真空即非也。六祖云。心有所得即非一合相。心無所得即是一合相是也。今有愚人。不識
【現代漢語翻譯】 現代漢語譯本： 這些都是啊。永嘉所說的『豁達空』，否定因果，茫茫蕩蕩招來災禍，不是這類人是什麼呢？《楞嚴經》又說：『心如果執著于空，就會有大力空魔進入他的心腑。那人不知道是被魔所著，口裡說著經法，暗地裡卻貪婪縱慾，輕視毀壞經像，迷惑擾亂他人，最終遭受邪惡墮落成魔。』（空魔）厭惡離開那人的身體，師父和弟子都會陷入牢獄之災，命終之後自然成為魔的眷屬，承受魔的業報，最終墮入無間地獄。唉，距離聖人遠了，精微的言論斷絕，異端興起，大義乖違。不執著于『有』，就放蕩于『空』；執著于『有』，就執著于名相，停滯于有為法，固執不化。物與我相互束縛，怨家與親人相互捆綁，近處的教義喪失，遠大的道理不能通達。放蕩于『空』的人，就會迷惑于因果，混淆善惡，拋棄戒律，背離禮義，大概是不知『中道』才是至善的道理啊。有人問：『什麼是中道？』回答說：『執著于『有』也不對，認為『無』也是空也不對。空不離有，有不離空。怨家與親人平等對待，物與我沒有差別。因果分明，善惡清楚，戒律要遵守，禮義要修習，近處的教義通達，遠大的道理才能達到。』偉大啊，中道！是萬物奧妙的名稱啊！是稱頌本性的說法啊！如果通達了這個道理，就不會墮入偏頗，這就是得到正受唸佛三昧的人了。
辯論『一合相』
《金剛經》說：『如來說『一合相』，即非『一合相』，是名『一合相』。』這是因為世人本性昏迷，與塵世的境界相合，就不是『一合相』。智者明見自己的真心，背離塵世，與覺悟相合，一念覺悟之心與十方諸佛的真空法界相合，這就是『一合相』的道理啊。永嘉說：『我的自性與如來相合。』只是凡夫不明白這個道理，貪戀執著於事物的表象，妄自堅守執著于情慾、心識、意識，與山河大地、墻壁瓦礫相合，矇昧了理性的真空，這就不是『一合相』了。六祖說：『心中有所得，就不是『一合相』；心中無所得，就是『一合相』。』現在有愚蠢的人，不認識……
【English Translation】 English version: These are all the same. Yongjia's so-called 'enlightened emptiness' denies cause and effect, leading to vast and unrestrained disasters. Aren't these people of that kind? Moreover, the Shurangama Sutra says: 'If the mind clings to emptiness, a powerful emptiness demon will enter its heart. The person does not know that they are possessed by the demon, speaking scriptures while secretly indulging in greed and desire, belittling and destroying images and scriptures, confusing and disturbing others, ultimately suffering evil and falling into demonhood.' (The emptiness demon) detests leaving that person's body, and both the teacher and disciples will fall into imprisonment. After death, they naturally become members of the demon's family, bearing the demon's karma, and ultimately falling into the Avici Hell. Alas, we are far from the sages, subtle words are cut off, heresies arise, and the great meaning is distorted. If one does not cling to 'existence,' one becomes dissolute in 'emptiness'; if one clings to 'existence,' one clings to names and forms, stagnating in conditioned dharmas, stubbornly unyielding. Things and self are mutually bound, enemies and relatives are mutually tied, the near teachings are lost, and the far-reaching principles cannot be understood. Those who are dissolute in 'emptiness' will be confused about cause and effect, mixing good and evil, abandoning precepts, and turning their backs on propriety, probably because they do not know that the 'Middle Way' is the ultimate good. Someone asks: 'What is the Middle Way?' The answer is: 'Clinging to 'existence' is not right, and thinking that 'non-existence' is also emptiness is not right. Emptiness does not depart from existence, and existence does not depart from emptiness. Enemies and relatives are treated equally, and things and self are not different. Cause and effect are clear, good and evil are distinct, precepts must be observed, propriety must be cultivated, the near teachings are understood, and the far-reaching principles can be attained.' Great is the Middle Way! Is it the mysterious name of all things! Is it the saying that praises the inherent nature! If one understands this principle, one will not fall into bias, and this is what it means to attain the Samadhi of Right Mindfulness of Buddha.
Debating the 'One Aggregate Phase'
The Diamond Sutra says: 'What the Tathagata calls the 'One Aggregate Phase' is not the 'One Aggregate Phase'; it is called the 'One Aggregate Phase'.' This is because people's nature is confused, and when it merges with the worldly realms, it is not the 'One Aggregate Phase'. The wise see their own true mind, turning away from the world and merging with enlightenment. The mind of one thought of enlightenment merges with the empty Dharma Realm of all Buddhas in the ten directions, and this is the principle of the 'One Aggregate Phase'. Yongjia says: 'My nature merges with the Tathagata.' It is just that ordinary people do not understand this principle, greedily clinging to the appearance of things, and stubbornly adhering to emotions, mind, consciousness, merging with mountains, rivers, earth, walls, tiles, and bricks, obscuring the emptiness of reason, and this is not the 'One Aggregate Phase'. The Sixth Patriarch says: 'If the mind has something to gain, it is not the 'One Aggregate Phase'; if the mind has nothing to gain, it is the 'One Aggregate Phase'.' Now there are foolish people who do not recognize...
佛法坐吾教中。妄說夫婦是一合相者誤矣。蓋其情生智隔。想變體殊業累殃深。背因昧果。曲解聖典毀辱教門。凈業正宗豈容是說。真實修行之士。切宜堅秉正信專念彌陀。於一念中不取于相。內心外境了了一如。自然冥符真理是也。故佛果勤禪師示眾云。汝等諸人但向十二時中。上不見有諸佛。下不見有眾生。外不見有山河大地。內不見有見聞覺知。好惡長短打成一片。一一拈出更無異見。此則一合相理歷然明矣。可謂日可冷月可熱。眾魔不能壞。真說實履道之通衢。乃悟宗之正訣。
辯明雙修
雙修者。修福修慧也。教云修福不修慧。像身掛纓絡。修慧不修福。羅漢應供薄。福慧二莊嚴乃能成正覺。古德云。福不得不作。慧不得不學。龍舒云。修凈土者雖專以唸佛為行門。亦須福慧兼修。庶得事理兩融也。內則修慧。究竟涵養深徹淵源。使慧性增廣。含虛空界無所不知無不照了。外則修福。慈悲方便。柔和善順利濟世間。見一切人。平等恭敬隨機說法。教化眾生行一切善。此是福慧雙修也。今有一等愚人。常行異教詐稱蓮宗弟子。妄指雙修潛通淫穢造地獄業。迷誤善人沉迷欲樂。甘墮險坑。豈不謬乎。是真狐魅妖精。何異畜生類也。楞嚴云。若諸眾生其心不淫。則不隨其生死。汝修三昧本出塵勞。淫
【現代漢語翻譯】 現代漢語譯本 佛法存在於我的教義之中。如果有人錯誤地說夫妻是『一合相』（Eka-lakshana，指統一的表象），那就錯了。因為情愛產生智慧的隔閡，妄想改變身體的差異，業力的積累導致災禍深重。他們背離因果，曲解神聖的經典，詆譭佛教的教義。凈土宗的正統教義怎麼能容忍這種說法呢？真正修行的人，應該堅定地秉持正信，專心念誦阿彌陀佛的名號。在一念之中，不執著于任何表象，內心和外在世界都清晰地融為一體。自然而然地與真理相符。所以佛果勤禪師開示大眾說：『你們這些人，只要在一天十二個時辰中，向上不見諸佛，向下不見眾生，向外不見山河大地，向內不見見聞覺知。好壞長短都打成一片，一一拈出更沒有不同的見解。』這就是『一合相』的道理，非常明顯。可以說是太陽可以變冷，月亮可以變熱，眾魔都不能破壞。真實地說，切實地履行，是通往真理的道路。是領悟禪宗的正道。
辯明雙修
所謂的『雙修』（Dual Cultivation），指的是修福和修慧。佛教經典說，只修福不修慧，就像大象身上掛著瓔珞；只修慧不修福，就像阿羅漢接受供養卻很單薄。福慧兩種莊嚴都具備，才能成就正覺。古人說，福德不得不做，智慧不得不學。龍舒居士說，修凈土的人雖然專門以唸佛為修行的方法，也必須福慧兼修，才能使事和理相互融合。對內修慧，徹底涵養深厚的根源，使智慧的本性增長，包含虛空界，無所不知，無所不照。對外修福，以慈悲和方便，柔和善良地順利地幫助世間，見到一切人，平等恭敬，隨機說法，教化眾生，行一切善事。這就是福慧雙修。現在有一些愚蠢的人，常常實行其他的邪教，假稱是蓮宗的弟子，妄稱雙修，暗地裡進行淫穢的行為，造下地獄的惡業，迷惑善良的人，沉迷於慾望的快樂，甘願墮入危險的陷阱。這難道不是荒謬嗎？這些人是真正的狐貍精，和妖精有什麼區別，和畜生有什麼區別？《楞嚴經》說：『如果各種眾生，他們的心中沒有淫慾，就不會隨順生死。你們修習三昧，本來是爲了脫離塵世的勞苦，淫慾是最大的障礙。』
【English Translation】 English version The Dharma resides within my teachings. It is a mistake for anyone to falsely claim that husband and wife are a 'Eka-lakshana' (one unified appearance). This is because affection breeds separation from wisdom, deluded thoughts alter the differences in bodies, and the accumulation of karma leads to profound calamities. They turn away from cause and effect, distort sacred scriptures, and defame the teachings of Buddhism. How can the orthodox teachings of Pure Land Buddhism tolerate such claims? Those who truly practice should firmly uphold correct faith and wholeheartedly recite the name of Amitabha (Amida Buddha). In a single thought, do not cling to any appearance; let the inner mind and the external world clearly merge into one. Naturally, they will align with the truth. Therefore, Chan Master Foguo Qin instructed the assembly: 'All of you, throughout the twelve hours of the day, do not see Buddhas above, do not see sentient beings below, do not see mountains and rivers externally, and do not see seeing, hearing, feeling, and knowing internally. Beat good and bad, long and short, into one piece, and when you pick them out one by one, there will be no different views.' This is the principle of 'Eka-lakshana,' which is very clear. It can be said that the sun can be cold and the moon can be hot, and all demons cannot destroy it. To speak truthfully and practice diligently is the thoroughfare to the truth. It is the correct key to enlightenment.
Clarifying Dual Cultivation
'Dual Cultivation' refers to cultivating both merit (good fortune) and wisdom. Buddhist scriptures say that cultivating merit without cultivating wisdom is like an elephant adorned with a necklace; cultivating wisdom without cultivating merit is like an Arhat (Enlightened being) receiving meager offerings. Only by possessing both merit and wisdom can one achieve perfect enlightenment. Ancient sages said that merit must be made, and wisdom must be learned. Layman Longshu said that those who cultivate Pure Land Buddhism, although they focus on reciting the Buddha's name as their practice, must also cultivate both merit and wisdom to integrate both phenomena and noumenon. Internally, cultivate wisdom, thoroughly nurturing deep roots, expanding the nature of wisdom, encompassing the realm of emptiness, knowing everything, and illuminating everything. Externally, cultivate merit, using compassion and skillful means, gently and kindly assisting the world, seeing all people with equality and respect, teaching the Dharma according to their capacity, educating sentient beings, and performing all good deeds. This is the dual cultivation of merit and wisdom. Now, there are some foolish people who often practice other heterodox teachings, falsely claiming to be disciples of the Lotus School, falsely claiming dual cultivation, secretly engaging in lewd and obscene behavior, creating the karma of hell, deluding good people, indulging in the pleasures of desire, and willingly falling into dangerous pits. Isn't this absurd? These people are true fox spirits, no different from demons, and no different from animals. The Surangama Sutra says: 'If all sentient beings do not have lust in their hearts, they will not follow the cycle of birth and death. You cultivate Samadhi (meditative absorption) to escape the suffering of the world, but lust is the greatest obstacle.'
心不除塵不可出。縱有多智必落魔道。上品魔王。中品魔民。下品魔女。諸修行人先斷淫心。是名如來。先佛世尊第一決定清凈明誨。若不斷淫修菩提者。如蒸砂石欲其成飯。經百千劫終不名飯。汝以淫身求佛妙果。縱得妙悟皆是淫根。根本成淫。輪轉三塗終不能出。如來涅槃何路修證。必使淫機身心俱斷。斷性亦無于佛菩提斯可希冀。如我說者名為佛說。不如此說即波旬說。今勸在家菩薩依戒修行。勿犯邪非清心寡慾。雙修福慧迴向西方。龍舒云。修福又修慧。深信念阿彌。當生上上品。決定更無疑。其或不然欲飯蒸砂。徒費力擔柴入火定殃身。
辯明三車
法華經譬喻品云。若有眾生從佛世尊。聞法信受慇勤精進求一切智。佛智自然智無師智。如彼諸子為求牛車出於火宅。故知眾生喻諸子。三界喻火宅。三乘喻三車。如來見眾生。在三界中不得出離。說三乘法引令離苦。譬如諸子在火宅中嬉戲。長者以三車引之令出也。有等愚人假說文殊問佛妄稱。性是牛車。心是羊車。意是鹿車。又云。牛車載妙法。羊車載蓮花。鹿車載經。所謂醍醐上味為世所珍。遇斯人等翻成毒藥。夫法華經者。諸法之王佛所護念。其可妄議哉。何期邪師謬見以非為是。以是為非。法說非法非法說法。誑於人謗于佛毀於法。豈非
【現代漢語翻譯】 現代漢語譯本 心若不去除塵垢，就無法解脫。即使擁有再多的智慧，也必定會墮入魔道。上品者成為魔王，中品者成為魔民，下品者成為魔女。各位修行人首先要斷除淫慾之心，這才是真正的如來。這是過去諸佛世尊第一決定的清凈明確的教誨。如果不斷除淫慾而修習菩提，就像蒸煮砂石想要把它變成米飯一樣，即使經過百千劫也終究不能成為米飯。你以充滿淫慾的身體來追求成佛的微妙果實，即使得到一些微妙的領悟，也都是淫慾的根源。根本上就是淫慾，就會在三惡道中輪迴，終究無法脫離。如來的涅槃之路又如何修證呢？必須使淫慾的機能身心都斷絕，斷絕到連斷絕的念頭都沒有，才能對佛的菩提有所期望。像我這樣說的，才是佛說；不這樣說的，就是波旬（Mara，魔王）說的。現在勸告在家的菩薩們依照戒律修行，不要觸犯邪淫，保持清凈的心，減少慾望，同時修習福報和智慧，迴向西方極樂世界。龍舒居士說：『修福又修慧，深信稱念阿彌陀佛，當往生上上品，決定無疑。』如果不是這樣，就像想要蒸煮砂石成飯一樣，只是白費力氣，徒勞地揹著柴火投入火中，必定會引來災禍。
辯明三車
《法華經·譬喻品》中說：『如果有眾生從佛世尊那裡，聽聞佛法，信受奉行，慇勤精進地追求一切智、佛智、自然智、無師智，就像那些孩子們爲了得到牛車而逃出火宅一樣。』所以，眾生比喻為諸子，三界比喻為火宅，三乘比喻為三車。如來看到眾生在三界中無法脫離，所以宣說三乘之法，引導他們脫離苦海。譬如孩子們在火宅中嬉戲，長者用三車引誘他們出來一樣。有些愚蠢的人假託文殊菩薩問佛，荒謬地說：『性是牛車，心是羊車，意是鹿車。』又說：『牛車載著妙法，羊車載著蓮花，鹿車載著經。』所謂醍醐是上等的美味，為世人所珍視，遇到這些人卻把它變成了毒藥。《法華經》是諸法之王，為佛所護念，怎麼可以隨意妄議呢？哪裡想到邪師的謬見，以錯誤為正確，以正確為錯誤，把佛法說成非法，把非法說成佛法，欺騙世人，誹謗佛，詆譭法，難道不是嗎？
【English Translation】 English version If the mind does not remove defilements, it cannot be liberated. Even with great wisdom, one will inevitably fall into the path of demons. The highest becomes a demon king, the middle becomes a demon citizen, and the lowest becomes a demon woman. All practitioners must first cut off lustful thoughts; this is what it means to be a Tathagata (Thus Come One, Buddha). This is the first definitive and clear teaching of all past Buddhas, World Honored Ones. If one cultivates Bodhi (enlightenment) without cutting off lust, it is like trying to cook sand into rice. Even after hundreds of thousands of kalpas (eons), it will never become rice. If you seek the wonderful fruit of Buddhahood with a body full of lust, even if you gain some wonderful insights, they will all be rooted in lust. Fundamentally, it is lust, and you will revolve in the three evil realms, never able to escape. How can you cultivate and realize the Nirvana (liberation) of the Tathagata? You must completely cut off the mechanism of lust in both body and mind. Only when the nature of lust is cut off, and even the thought of cutting it off is gone, can you hope for the Bodhi of the Buddha. What I say is the Buddha's teaching; what is not said like this is the teaching of Mara (demon king). Now I advise lay Bodhisattvas to practice according to the precepts, not to commit evil deeds, to keep a pure heart, and to reduce desires, cultivating both blessings and wisdom, and dedicating them to the Western Pure Land. Longshu (a Buddhist layman) said: 'Cultivate both blessings and wisdom, deeply believe in and recite Amitabha Buddha, and you will be reborn in the highest grade, without any doubt.' If not, it is like trying to cook sand into rice, wasting effort, and carrying firewood into the fire, inevitably bringing disaster upon yourself.
Clarifying the Three Carts
In the 'Parable' chapter of the Lotus Sutra, it says: 'If there are sentient beings who hear the Dharma (teachings) from the Buddha, the World Honored One, believe and accept it, and diligently strive to seek all wisdom, Buddha wisdom, natural wisdom, and wisdom without a teacher, it is like those children who flee from the burning house to seek a bullock cart.' Therefore, sentient beings are likened to children, the three realms are likened to a burning house, and the three vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna) are likened to three carts. The Tathagata sees that sentient beings cannot escape from the three realms, so he proclaims the three vehicles of Dharma to guide them to escape from suffering. It is like children playing in a burning house, and the elder lures them out with three carts. Some foolish people falsely claim that Mañjuśrī (Bodhisattva of Wisdom) asked the Buddha, absurdly saying: 'Nature is the bullock cart, mind is the sheep cart, and intention is the deer cart.' They also say: 'The bullock cart carries the wonderful Dharma, the sheep cart carries the lotus flower, and the deer cart carries the sutras.' So-called ghee (clarified butter) is a superior delicacy, valued by the world, but these people turn it into poison. The Lotus Sutra is the king of all Dharmas, protected by the Buddha. How can it be arbitrarily discussed? Who would have thought that the false views of evil teachers would take wrong for right, and right for wrong, speaking of the Dharma as non-Dharma, and non-Dharma as Dharma, deceiving people, slandering the Buddha, and defaming the Dharma? Is it not so?
負五逆之大罪乎。經云。若有誹謗是經典者。當知是人入阿鼻獄。具足一劫。劫盡更生。好是展轉至無數劫。從地獄出當墮畜生。謗斯經故獲罪如是。細思此等哀哉。切心敢以忠言痛告道友。于自己心中開示悟入佛之知見。則此心清凈如蓮華開。是謂之法華三昧。悟斯理者是乘白牛車。出三界火宅也。又不見法達禪師見六祖大師呈偈云。誦經三千部。曹溪一句亡。未明出世旨。寧歇累生狂。羊粗牛權設。初中后善揚。誰知火宅內元是法中王。於是曹溪六祖大師。乃說偈以證之云。心迷法華轉。心悟轉法華。誦久不明己。與義作仇家。無念念即正。有唸唸成邪。若能如是解。長駕白牛車是也。若有執迷不省自取沉淪者。吾末如之何也已矣。
辯明三關
三關者。兜率悅禪師示眾語。一云。撥草參玄只圖見性。只今上人性在甚處。二云。識得本性要脫生死。生死到來作么生脫。三云。脫得生死。要知去處四大分離向甚處去。是故透此關者則奚拘生死。徹此道者豈礙去來。自是天下叢林宿師大衲靡不洞究淵源。故能脫白露凈。其旨曉然決無異說。今有愚人。妄指人身三丹田作內三關。教人般運氣血。謂之透過三關。又說。自足至腰三處疼痛為外三關。妄以此處要定臨終時節。世多傳習盡入邪路。詳觀念佛之教。
{ "translations": [ "現代漢語譯本\n犯下五逆重罪嗎？經書上說：『如果有人誹謗這部經典，應當知道這個人會墮入阿鼻地獄，受滿一個劫的苦難。一個劫結束后又再次轉生，這樣輾轉直到無數劫。從地獄出來后，還會墮入畜生道。』因為誹謗這部經的緣故，獲罪如此嚴重。仔細想想這些，真是可悲啊！我以懇切的心情，用忠誠的言語，沉痛地告誡各位道友，在自己的心中開示悟入佛的知見，那麼這顆心就會清凈得像蓮花開放一樣。這就是所謂的法華三昧。領悟了這個道理，就是乘坐白牛車，出離三界火宅啊！\n\n再看看法達禪師拜見六祖大師時，呈上的偈子說：『誦經三千部，曹溪一句亡。未明出世旨，寧歇累生狂。羊粗牛權設，初中后善揚。誰知火宅內元是法中王。』於是曹溪六祖大師，就說了偈子來印證他：『心迷法華轉，心悟轉法華。誦久不明己，與義作仇家。無念念即正，有唸唸成邪。若能如是解，長駕白牛車是也。』如果有人執迷不悟，自取沉淪，那我也沒有辦法了。\n\n辨明三關\n\n三關，是兜率悅禪師開示大眾時說的話。第一關說：『撥開草叢參究玄機，只是爲了見到自性。現在請問，你的自性在哪裡？』第二關說：『認識了本性，想要脫離生死輪迴，生死到來的時候，你打算怎麼脫離？』第三關說：『脫離了生死輪迴，要知道去處，四大分離后，你要到哪裡去？』所以，透過了這三關的人，就不會被生死所拘束；徹悟了這個道理的人，又怎麼會障礙去來呢？自古以來，天下的叢林宿老和大德高僧，沒有不洞察窮究其根源的，所以能夠像白露一樣清凈。這個宗旨非常明白，決沒有不同的說法。現在有些愚蠢的人，胡亂地把人身上的三個丹田，當作內三關，教人搬運氣血，說這就是透過三關。又說，從腳到腰這三個地方的疼痛，是外三關，妄想用這些來確定臨終的時間。世上很多人傳習這些，完全進入了邪路。詳細考察唸佛的教義，", "English version\nAre you committing the great sin of the five rebellious acts? The sutra says: 'If there are those who slander this sutra, know that these people will enter the Avici Hell (阿鼻獄, the hell of incessant suffering), enduring a full kalpa (劫, an aeon). When the kalpa ends, they will be reborn again, and so on, revolving through countless kalpas. After emerging from hell, they will fall into the animal realm.' Because of slandering this sutra, the sin incurred is so severe. Thinking carefully about these things, it is truly lamentable! With a sincere heart and earnest words, I painfully admonish all fellow practitioners to awaken and enter the Buddha's knowledge and vision within your own hearts, so that this heart will be as pure as a lotus flower in bloom. This is what is called the Lotus Samadhi (法華三昧, the samadhi of the Lotus Sutra). Understanding this principle is to ride the white bullock cart and escape the burning house of the Three Realms (三界火宅, the burning house representing the cycle of rebirth)! \n\nFurthermore, consider when Zen Master Fada (法達禪師) met the Sixth Patriarch Huineng (曹溪六祖大師) and presented a verse saying: 'Recited the sutra three thousand times, the phrase of Caoxi (曹溪, referring to Huineng) is lost. Without understanding the purpose of transcending the world, better to cease the madness of accumulated lifetimes. The sheep is coarse, the bull is expedient, the beginning, middle, and end are well proclaimed. Who knows that within the burning house is originally the king of Dharma.' Thereupon, the Sixth Patriarch Huineng of Caoxi spoke a verse to confirm him, saying: 'The mind deluded, the Lotus turns; the mind awakened, turns the Lotus. Reciting for long without understanding oneself, becomes an enemy of the meaning. No-thought is precisely right; thought becomes evil. If one can understand in this way, then riding the white bullock cart forever is so.' If there are those who are stubbornly deluded and do not awaken, bringing about their own downfall, then there is nothing I can do.\n\nClarifying the Three Barriers\n\nThe Three Barriers are the words spoken by Zen Master Doushuai Yue (兜率悅禪師) when instructing the assembly. The first barrier says: 'Parting the grass to investigate the mystery, it is only to see one's nature. Now, where is your nature?' The second barrier says: 'Recognizing the original nature, wanting to escape birth and death, when birth and death arrive, how do you plan to escape?' The third barrier says: 'Escaping birth and death, wanting to know where to go, after the four elements (四大, earth, water, fire, and wind) separate, where will you go?' Therefore, those who have penetrated these three barriers will not be bound by birth and death; those who have thoroughly understood this principle, how can they be hindered by coming and going? Since ancient times, the elders and great monks of the monasteries throughout the world have all thoroughly investigated and exhausted its origins, so they can be as pure as white dew. This principle is very clear, and there is absolutely no different interpretation. Now there are some foolish people who mistakenly take the three dantians (丹田, energy centers) in the human body as the inner three barriers, teaching people to circulate qi and blood, saying that this is penetrating the three barriers. They also say that the pain in the three places from the feet to the waist are the outer three barriers, falsely using these to determine the time of death. Many people in the world practice these things, completely entering into wrong paths. Examine the teachings of mindfulness of the Buddha in detail," "" ] }
乃簡徑法門。祇令修行人於十二時中持一句阿彌陀佛。思專想寂更能回光自看。阿那個是我本性彌陀。四大分離向甚處去。常有此疑驀然識得便知落處。即此是直捷省力底修行正道。舍此之外稍涉一毫異說。即墮在邪見林矣。嗚呼癡人背真向偽良可憫焉。若也於斯信得截斷露布葛藤。豁開透地通天眼。覷破邪思妄相心。
辨明大小二乘
原夫大法王之垂化也。統攝群品各有司。存小律比禮刑之權。大乘類鈞衡之任。營福如司于漕輓。制撰若掌于王言。在國家之百吏咸修類。吾教之群宗。競演果明此旨。豈執異端應須量己才能。隨力演布。達則兼濟為善。窮則專門是宜。雖各播於宗猷。而皆處於慈濟。同歸和合之海。共坐解脫之床。夫如是則迷途之司。南教門之木鐸也。奈何源遠流別大道澆漓。好朱者憎其素。愛甘者惡其辛。未契圓宗各權所據。又豈知生佛本一凡聖性均。而不能自復者。由迷昧於身心。致籠檻于生死。是知身之過惡非戒律。不能撿心之昏散。非定慧不能融撿之。融之尚慮乎道之不明性之不復。況埋沒于邪岐。而互相是非也耶。或云。我學小乘。卻又不知戒施禮誦是漸修之法。或言。我學上乘。卻又不識本性彌陀。唯心凈土之旨。不著於事相。又墮于頑空。大似深村草里生盲之人。坐在一隅
【現代漢語翻譯】 現代漢語譯本： 這是最簡便的法門。只需修行人在一天十二個時辰里持念一句『阿彌陀佛』（Amitabha，意為無量光佛）。如果能專心致志，反觀自照，進一步思考：『念阿彌陀佛的，那個「我」的本性彌陀（Amitabha，意為無量光佛）在哪裡？如果四大分離，我又將去向何處？』如果經常這樣懷疑，一旦突然醒悟，便會知道自己的歸宿。這就是最直接省力的修行正道。除此之外，稍微涉及一點不同的說法，就會陷入邪見的泥潭。唉！那些背離真理而追求虛偽的人，真是可憐啊！如果能對此深信不疑，徹底斬斷葛藤般的煩惱，豁然打開透徹天地之眼，看破邪思妄想之心。 辨明大小乘： 大法王（指佛陀）的教化，統攝各種根器的眾生，各有其職。小乘佛法如同禮法刑律，維護秩序；大乘佛法如同衡量輕重的秤，普度眾生。營建福德如同管理漕運，著書立說如同傳達王命。如同國家百官各司其職，各種宗派競相闡揚佛法真理。明白了這個道理，哪裡還會固執于異端邪說呢？應該衡量自己的才能，隨力弘揚佛法。通達的人可以兼濟天下，能力有限的人則專精一門。雖然各自弘揚不同的宗派，但都致力於慈悲濟世，最終匯入和合的大海，共同坐在解脫的寶座上。如果能這樣，那麼迷途的人就有了指南，佛法就成了開啟智慧的木鐸。可嘆的是，隨著時間推移，大道逐漸衰微，人們的品性也變得澆薄。喜歡紅色的人憎恨白色，喜歡甜味的人厭惡辛辣。沒有領悟圓滿的教義，就各自固守自己的觀點。又哪裡知道眾生與佛本來就是一體，凡夫與聖人的本性原本相同？之所以不能恢復本性，是因為對身心迷惑，以至於被困在生死輪迴之中。由此可知，身體的過錯，必須用戒律來約束；內心的昏沉散亂，必須用禪定和智慧來調伏。即使約束和調伏了身心，尚且擔心不能明悟真理，不能恢復本性，更何況沉溺於邪門歪道，互相爭論是非呢？有人說：『我學習小乘佛法。』卻又不知道持戒、佈施、禮拜、誦經是漸修的方法。有人說：『我學習大乘佛法。』卻又不明白本性彌陀（Amitabha，意為無量光佛）、唯心凈土的道理。不執著於事相，又容易落入頑空。這就像是深山草叢裡天生的盲人，坐在一個角落裡。
【English Translation】 English version: This is the simplest and most direct method. It only requires practitioners to hold the phrase 'Amitabha' (Amitabha, meaning immeasurable light Buddha) in mind throughout the twelve periods of the day. If one can concentrate the mind and reflect inwardly, further contemplating: 'Where is the original nature Amitabha (Amitabha, meaning immeasurable light Buddha) of the one who recites Amitabha? If the four elements separate, where will I go?' If one constantly has this doubt, upon sudden awakening, one will know one's destination. This is the most direct and effortless path of practice. Apart from this, even a slight deviation into different teachings will lead one into a forest of wrong views. Alas! Those who turn their backs on the truth and pursue falsehood are truly pitiable! If one can deeply believe in this, completely sever the tangled vines of affliction, and open the all-seeing eye that penetrates heaven and earth, seeing through the deluded thoughts and illusory appearances of the mind. Distinguishing Between the Small and Great Vehicles: The teachings of the Great Dharma King (referring to the Buddha) encompass all beings of various capacities, each with their own role. The Small Vehicle is like the laws and regulations that maintain order; the Great Vehicle is like the scales that weigh and measure, benefiting all beings. Building merit is like managing transportation, and writing scriptures is like conveying the king's commands. Just as the officials of a country each have their duties, various schools compete to expound the truth of the Dharma. Understanding this principle, why would one cling to heterodox views? One should measure one's own abilities and propagate the Dharma according to one's capacity. Those who are accomplished can benefit all, while those with limited abilities should specialize in one area. Although each propagates different schools, all are dedicated to compassion and salvation, ultimately converging into the ocean of harmony and jointly sitting on the seat of liberation. If this is the case, then those who are lost have a guide, and the Dharma becomes a wooden bell that awakens wisdom. It is lamentable that as time passes, the Great Way gradually declines, and people's character becomes shallow. Those who like red hate white, and those who like sweet dislike spicy. Without understanding the complete teachings, they each cling to their own views. How can they know that beings and Buddhas are originally one, and that the nature of ordinary people and sages is originally the same? The reason they cannot restore their original nature is because they are deluded about their body and mind, and thus trapped in the cycle of birth and death. From this, it can be known that the faults of the body must be restrained by precepts, and the confusion and distraction of the mind must be subdued by meditation and wisdom. Even if the body and mind are restrained and subdued, there is still concern that one may not understand the truth or restore one's original nature, let alone be immersed in heretical paths and argue with each other? Some say: 'I study the Small Vehicle.' Yet they do not know that upholding precepts, giving, practicing rituals, and reciting scriptures are gradual methods of cultivation. Some say: 'I study the Great Vehicle.' Yet they do not understand the principle of original nature Amitabha (Amitabha, meaning immeasurable light Buddha) and the Pure Land of the Mind Only. Not clinging to phenomena, they easily fall into nihilism. This is like a person born blind in the deep mountains, sitting in a corner.
不知東西南北。妄生分別。是是非非非非是是。所謂執著死蛇頭錯路。修行者在穢惡則無所間然。於行解不見可畏。以至積習成性。自滅其身始學慕于上賢。終見沈于下惡。如斯之輩誠可哀哉。永明壽禪師云。譬如庭雀焉攀鴻鵠之心。還似井蛙豈測滄溟之闊。或狥他求如鉆冰而覓火。但歸己解猶向乳而生酥。慎勿立我慢幢張邪見網。輕侮先覺熒惑後人。至哉斯言也。昭昭乎天日在上。蕩蕩乎佛祖有靈。奉教之者可不懼乎。但能信念彌陀。可以免斯過咎矣。
辯明不生不滅
般若心經云。是諸法空相不生不滅不垢不凈不增不減。是故空中無色無受想行識等。又維摩經云。不善不生善法不滅。故知色相有去有來。佛性不生不滅。今有愚人。妄以不產後嗣為不生。不斷欲心為不滅。駭世怪言。惑人妖祟。密互邪淫作不凈行。斷佛種性悖亂人倫。故楞嚴云。善男子愛極發狂熾然。貪慾則有欲魔入其心腑。一向說欲為菩提道。化諸白衣平等行欲。疑誤眾生入無間獄。蓋以愚迷不知觸凈。不覺遭魔以致斯苦。諦觀天地肇分有陰陽而有男女。有男女而有夫婦。有夫婦而有父子。有父子而有君臣。有君臣則有三綱五常之道。三綱統其人倫。五常正其教化。此聖人立世間之法也。吾祖遠公有云在家者。厚身存生我倒未忘。以
【現代漢語翻譯】 現代漢語譯本：
不知東西南北，徒然產生分別。把是說成非，把非說成是。這就是所謂的執著于死蛇頭而走錯了路。修行人在污穢的地方則無所顧忌，在修行和理解上看不到可怕之處，以至於積習成性，自己毀滅自己，開始時還學習效仿上等的賢人，最終卻沉淪於下等的惡道。像這樣的人真是可悲啊！永明延壽禪師說：『譬如庭院中的麻雀，卻攀比鴻鵠的心志；又好比井底之蛙，怎能測度滄海的廣闊。』或者向外尋求，如同鉆冰取火；只有迴歸自己的理解，猶如從牛奶中提煉出酥油。千萬不要樹立我慢的旗幟，張開邪見的羅網，輕視先覺者，迷惑後人。這段話真是至理名言啊！光明如太陽一般照耀在上，浩蕩如佛祖一般充滿靈性。信奉教義的人能不畏懼嗎？只要能夠信念阿彌陀佛（Amitabha，梵語，意為『無量光』或『無量壽』），就可以避免這些過失了。
辨明不生不滅
《般若心經》（Prajnaparamita Heart Sutra）說：『是諸法空相，不生不滅，不垢不凈，不增不減。是故空中無色，無受想行識等。』又《維摩詰經》（Vimalakirti Sutra）說：『不善不生，善法不滅。』所以知道色相有去有來，佛性不生不滅。現在有愚蠢的人，錯誤地認為不生育後代就是不生，不斷除慾望之心就是不滅。用驚世駭俗的怪異言論，迷惑人的妖邪鬼祟，暗地裡互相邪淫，做不乾淨的行為，斷絕佛的種性，違背擾亂人倫。所以《楞嚴經》（Surangama Sutra）說：『善男子，愛到極點就會發狂，熾盛的貪慾就會有欲魔進入他的心腑，一味地說慾望就是菩提道（Bodhi，梵語，意為『覺悟』），教化那些在家的俗人平等地行淫慾，疑惑迷惑眾生進入無間地獄。』這是因為愚昧迷惑，不知道接觸清凈，不覺察到遭受魔的侵擾，以至於遭受這樣的痛苦。仔細觀察天地開闢之初，有陰陽而有男女，有男女而有夫婦，有夫婦而有父子，有父子而有君臣，有君臣則有三綱五常的道理。三綱統領人倫，五常匡正教化。這是聖人建立世間法則的方法。我的祖師慧遠大師說：『在家的人，注重身體，儲存生命，我執顛倒還沒有忘卻，所以
【English Translation】 English version:
Without knowing east, west, south, or north, they vainly create distinctions, calling 'is' as 'not is' and 'not is' as 'is'. This is like clinging to the head of a dead snake and going down the wrong path. Practitioners in defiled places have no reservations, and in practice and understanding, they see nothing to fear, to the point that accumulated habits become ingrained, destroying themselves. Initially, they learn from and emulate superior sages, but ultimately, they sink into lower, evil realms. Such people are truly pitiable! Zen Master Yongming Yanshou said: 'It is like a sparrow in the courtyard aspiring to the heart of a swan; it is like a frog in a well, how can it fathom the vastness of the ocean?' Or seeking externally is like drilling ice to find fire; only returning to one's own understanding is like producing ghee from milk. Be careful not to erect the banner of arrogance or spread the net of wrong views, belittling those who awakened earlier and confusing those who come later. These words are truly profound! The sun shines brightly above, and the Buddhas and ancestors are filled with spiritual power. How can those who follow the teachings not be in awe? Only by having faith in Amitabha (Sanskrit, meaning 'Infinite Light' or 'Infinite Life') can one avoid these faults.
Clarifying Non-Birth and Non-Extinction
The Prajnaparamita Heart Sutra states: 'They are the empty marks of all dharmas; they neither arise nor cease, are neither defiled nor pure, neither increase nor decrease. Therefore, in emptiness, there is no form, no sensation, perception, volition, or consciousness, etc.' Also, the Vimalakirti Sutra states: 'Non-wholesome does not arise, wholesome dharmas do not cease.' Therefore, know that form has coming and going, but Buddha-nature does not arise or cease. Now there are foolish people who mistakenly take not producing offspring as non-birth and not cutting off desires as non-extinction. They use shocking and strange words to deceive people with demonic influences, secretly engaging in perverse acts of sexual misconduct, severing the lineage of the Buddha, and disrupting human relationships. Therefore, the Surangama Sutra states: 'Good men, when love reaches its extreme, it becomes madness. When intense greed arises, a desire demon enters their heart, constantly saying that desire is the path to Bodhi (Sanskrit, meaning 'enlightenment'), teaching laypeople to engage in sexual desire equally, causing confusion and leading sentient beings into the Avici Hell.' This is because they are foolish and deluded, not knowing how to touch purity, and not realizing that they are being invaded by demons, leading to such suffering. Upon careful observation, at the beginning of the creation of heaven and earth, there was yin and yang, and thus there were men and women. With men and women, there were husbands and wives. With husbands and wives, there were fathers and sons. With fathers and sons, there were rulers and subjects. With rulers and subjects, there were the principles of the Three Bonds and the Five Constant Virtues. The Three Bonds govern human relationships, and the Five Constant Virtues rectify teachings. This is the method by which sages establish the laws of the world. My ancestor, Master Huiyuan, said: 'Those who are at home, value their bodies, preserve their lives, and have not forgotten their ego-attachment, so
情慾為苑囿。以聲色為遊觀。耽湎世樂不能特出。吾佛示化令反本以求宗。在家奉法則是順化之民。不遺奉親敬君之禮。是故先導之五戒。不殺存乎仁。不盜存乎義。不淫存乎禮。不妄存乎信。不酒存乎智。身心既律。然後示之以出世之法。令修唸佛三昧。以為西方之歸。達乎不生不滅之道。是以王臣外護法流天下。千載猶一日也。其奈當斯之際薰蕕共囿。菽麥同畦未易分也。敢以衷赤之忱普告信士。但除卻。一心不亂繫念彌陀之外。凡所有相皆是邪解。切鬚子細真實修行善則從之惡則遠之。邪則遣之正則守之。若乃立身行道之事。息心達本之旨。前篇備述明。則典刑不為不多矣。遵而行之則吾門眷屬。違而作者魔之黨類。所以生遭王法。死墮阿鼻。殃及累世。莫言不道。何故聻。欲得不招無間業。莫謗如來正法輪。
辯明曹溪路
昔永嘉大師。往曹溪禮拜六祖。印證心地述證道歌云。自從認得曹溪路了了生死。不相干是故。天下禪宗出乎曹溪之源。目曰曹溪路也。何期愚人妄指人身有浹湷雙關作。曹溪一派又妄說。六祖云。寧度白衣千千萬。不度空門半個僧。如斯之輩非特惑於後人。是亦誣于先聖。豈不聞。永嘉云。第一迦葉首傳燈。二十八代西天記法。東流入此土。菩提達磨為初祖。六代傳衣。天下
聞後人得道無窮數。又豈有度白衣而不度空門乎。於戲邪妄之徒。不知來歷。竊祖師之名。同魍魎妖孽。見解迷誤善人。正是一盲引眾盲。相牽入火坑也。吾知祖宗實德是以稱而傳之。吾知闡提薄福謗辱吾宗。是以恐而懼之。吾尚知而大懼。汝謗聖師之道誑後學之人。安得不益懼於吾乎。汝速宜磨滅改而正之。無貽我羞之為愈也。
辨佛法隱藏
佛法者。出世間之道。無為之法也。涅槃經云。如來開發顯露清凈無翳。迷者不解謂是秘藏。智者了達即不名藏。有等愚人妄說官法。堂堂佛法隱藏。偽撰一落索邪言。閉門傳度謂之生死。奧典幻惑後人。至死不與人說。逗到臨時一場漏逗。大似貧兒得錫喚作黃金。明眼人前如何拈出。自不知非反夸能會正。是瞞人更自瞞也。豈知佛說一切法為度一切心。蓋以眾生心體本來是一。用處不同故說一切法也。祖師云。瓶盤釵釧本是一金。名相不同至體無二。嗟乎末運法出奸生。往往失其本體者多。是將新羅漆高麗。鍮間貨錯出巧言令色。瞞昧世人一偽既行百真莫辨。況愛小利者。上人鋪席不揀好惡。茍圖價廉好看易得。等閑被他將一團灰炭寒卻眼孔。拖向黑地裡脫換去了。及至眼開握著黃土也認不得。又何金鍮真偽之辨哉。癡人但得入手貴乎密。密珍藏以為奇貨。生怕
【現代漢語翻譯】 現代漢語譯本：聽聞後人得道的數量是無窮無盡的。難道只度化在家修行的居士，而不度化出家修行的僧人嗎？唉！這些邪惡虛妄之徒，不知道佛法的來歷，竊取祖師的名義，與魑魅魍魎為伍，用迷惑的見解誤導善良的人，真是一盲引眾盲，互相牽引著掉入火坑啊！我知道祖師的真實德行，所以才稱頌並傳揚他。我知道那些沒有福報的闡提（icchantika，斷善根的人）會誹謗侮辱我的宗門，所以才感到恐懼。我尚且知道而感到非常恐懼，你們誹謗聖師的教導，欺騙後來的學人，難道不應該比我更加恐懼嗎？你們應該儘快消除這些錯誤，改正並歸於正道，不要讓我感到更加羞愧了。
辨別佛法的隱藏
佛法，是出世間的道路，是無為的法。正如《涅槃經》所說：『如來開發顯露清凈無翳。』迷惑的人不理解，就認為是秘藏；有智慧的人通達了，就不叫做藏。有些愚蠢的人胡說官法，說堂堂正正的佛法是隱藏的。他們虛假地撰寫一些粗俗的邪說，閉門傳授，稱之為『生死』。用虛幻的典籍迷惑後人，直到臨死也不告訴別人。等到臨時才露餡，就像貧窮的孩子得到錫，就當做黃金一樣。在明眼人面前怎麼能拿得出來呢？自己不知道錯誤，反而誇耀自己能夠領會正法，這是欺騙別人，更是欺騙自己啊！哪裡知道佛說一切法是爲了度化一切心，因為眾生的心體本來是一樣的，只是作用不同，所以才說一切法。祖師說：『瓶、盤、釵、釧，本來都是一樣的金子，只是名稱和形狀不同，但本質上沒有差別。』唉！末法時代，奸邪之徒出現，往往失去佛法的本體。他們就像用新羅的漆塗在高麗的器物上，用摻假的鍮（一種合金）冒充真貨，用巧妙的言辭和諂媚的臉色，矇蔽世人。一旦一種虛假的東西流行起來，一百種真實的東西也難以辨別。更何況那些貪愛小利的人，在上師的鋪席上不分好壞，只圖價格便宜，好看容易得到，輕易地就被他們用一團灰炭矇蔽了眼睛，拖到黑暗的地方偷換掉了。等到眼睛睜開，握著黃土也認不出來了，又怎麼能辨別金和鍮的真假呢？愚癡的人只要得到手，就覺得越隱秘越好，把隱秘地珍藏起來，當做稀奇的貨物，生怕別人知道。
【English Translation】 English version: Hearing that countless people attain enlightenment, would it only liberate lay practitioners and not monks who have left home? Alas! These wicked and deluded people, not knowing the origin of the Dharma, steal the name of the Patriarchs, associating with demons and monsters, using misleading views to deceive good people. Truly, it is a blind man leading a crowd of blind men, pulling each other into the pit of fire! I know the true virtue of the Patriarchs, therefore I praise and propagate them. I know that those icchantikas (those who have severed their roots of goodness) with little merit will slander and insult my school, therefore I feel fear. I still know and feel great fear, you slander the teachings of the holy teachers, deceiving later learners, shouldn't you be even more afraid than I am? You should quickly eliminate these errors, correct and return to the right path, do not make me feel even more ashamed.
Distinguishing the Hidden Aspects of the Buddha-Dharma
The Buddha-Dharma is the path of transcending the world, the Dharma of non-action. As the Nirvana Sutra says: 'The Tathagata reveals and exposes purity without obscuration.' Those who are deluded do not understand and think it is a secret treasure; those who are wise understand and it is not called a treasure. Some foolish people speak nonsense about official laws, saying that the upright Buddha-Dharma is hidden. They falsely compose vulgar and heretical sayings, transmitting them behind closed doors, calling it 'birth and death.' They use illusory scriptures to deceive later learners, not telling others until death. When the time comes, they are exposed, like a poor child who gets tin and treats it as gold. How can they take it out in front of those with clear eyes? They do not know their own mistakes, but boast that they can understand the true Dharma, deceiving others and even more deceiving themselves! How can they know that the Buddha speaks all Dharmas to liberate all minds, because the minds of sentient beings are originally the same, only their functions are different, so all Dharmas are spoken. The Patriarchs said: 'Bottles, plates, hairpins, and bracelets are originally all the same gold, only their names and shapes are different, but their essence is no different.' Alas! In the Dharma-ending age, treacherous people appear, often losing the essence of the Buddha-Dharma. They are like applying Silla lacquer to Goryeo objects, using counterfeit brass to pass off as genuine goods, using clever words and flattering expressions to deceive the world. Once a falsehood becomes popular, a hundred truths are difficult to distinguish. Moreover, those who are greedy for small profits, on the teacher's mat, do not distinguish between good and bad, only seeking cheap prices, good looks, and easy access, easily being blinded by a lump of ashes, dragged to a dark place and replaced. When their eyes open, they cannot recognize even holding yellow soil, so how can they distinguish between the authenticity of gold and brass? Foolish people, once they get something, think the more secret it is, the better, secretly treasuring it as a rare commodity, fearing that others will know.
人知驀然撞著。識者為伊點破始知分文不直如斯之類。比比皆是隻為愚闇福薄。眼裡無觔粗心鹵莽。兼以不遇真正師匠。以致然也。殊不知繞指精金從本來有。自非作家陶镕痛下。鉗錘煆煉一回轉見性。柔金瑩燦然一塊。覿體全真。然後隨意作用。造成眾器飛光散彩耀人心目。永無變色者。固知自余皆不足言矣。可不至寶哉。正通道流切宜著眼。
辨明超日月光
大彌陀經云。阿彌陀佛光明極大。而為諸佛光明之王。故號無量光佛。無邊光佛。無礙光佛。無對光佛。光炎王光佛。清凈光佛。歡喜光佛。智慧光佛。不斷光佛。難思光佛。無稱光佛。超日月光佛。其光明所以照無央數天下幽冥之處。皆常大明。諸天人民。禽獸蜎飛蠕動。見此光明莫不喜悅。而生慈心悉得解脫。是故十方諸佛菩薩。緣覺聲聞悉皆稱讚。因名曰超日月光佛。蓋以日能照晝月能夜明其德不全。佛之光明晝夜常照無虧無欠。故名超日月光也。今有一等愚人。妄指教人于日月初出之時。以口吸采其光。吞嚥入腹。欲其成寶。以當修行秘法。謂之超日月光者。其錯大矣。譬如癡猿聯臂攀樹。懸崖下捉水月勞心費力到底成空。若是智人達觀速須舍離。早求正法免墮迷津。專念彌陀究明心地。不見祖師道。從門入者不是家珍。自己靈光照天爍
【現代漢語翻譯】 現代漢語譯本： 人們常常在不經意間撞見真理，但只有被識者點破，才明白自己之前的認知毫無價值，類似的情況比比皆是，只因爲愚昧無知，福報淺薄，缺乏眼力，粗心魯莽，再加上沒有遇到真正的師匠，以致如此。卻不知道繞指精金本來就存在於自身之中，如果不是經過能工巧匠的熔鍊，痛下功夫，用鉗錘反覆鍛打，就無法顯現其本性，讓柔和的金子煥發出光彩，成為一塊完整而真實的寶物。然後才能隨意使用，製造成各種器具，散發出耀眼的光芒，永不褪色。由此可知，其他的說法都不值得一提。這難道不是至寶嗎？真心通道的修行者一定要擦亮眼睛。
辨明超日月光
《大彌陀經》中說，阿彌陀佛（Amitabha Buddha，意為無量光佛）的光明極大，是諸佛光明之王，所以被稱為無量光佛（Amitabha Buddha，意為無量光佛），無邊光佛（Buddha of Infinite Light，意為無邊光佛），無礙光佛（Buddha of Unobstructed Light，意為無礙光佛），無對光佛（Buddha of Incomparable Light，意為無對光佛），光炎王光佛（Buddha of Flame King Light，意為光炎王光佛），清凈光佛（Buddha of Pure Light，意為清凈光佛），歡喜光佛（Buddha of Joyful Light，意為歡喜光佛），智慧光佛（Buddha of Wisdom Light，意為智慧光佛），不斷光佛（Buddha of Unceasing Light，意為不斷光佛），難思光佛（Buddha of Inconceivable Light，意為難思光佛），無稱光佛（Buddha of Unnameable Light，意為無稱光佛），超日月光佛（Buddha of Light Transcending the Sun and Moon，意為超日月光佛）。他的光明照耀著無數世界的幽暗之處，使其永遠光明。諸天人民，以及各種飛禽走獸，昆蟲蠕動之類，見到這種光明，沒有不感到喜悅，生起慈悲之心，從而得到解脫的。因此，十方諸佛菩薩，緣覺聲聞，都稱讚他，所以名為超日月光佛。這是因為太陽只能照亮白天，月亮只能照亮夜晚，其功德並不完全。而佛的光明晝夜常照，沒有虧缺，所以名為超日月光。現在有一些愚昧的人，妄圖教人于日月初升之時，用口吸取其光芒，吞嚥入腹，希望以此成寶，作為修行的秘法，稱之為超日月光，這是大錯特錯的。這就像癡猿聯臂攀樹，在懸崖下撈取水中的月亮，勞心費力，最終一無所獲。如果是聰明人，應該明白這些道理，迅速捨棄這些做法，早日尋求正法，以免墮入迷途。專心念誦彌陀（Amitabha，意為阿彌陀佛），徹底明白自己的心性。不見祖師說，『從門入者不是家珍』，自己的靈光照天爍地。
【English Translation】 English version: People often stumble upon the truth unexpectedly. Only when enlightened by a knowledgeable person do they realize the worthlessness of their previous understanding. Such instances are numerous, stemming from ignorance, meager blessings, lack of discernment, and a careless, reckless nature, compounded by the absence of a true master. Little do they know that the refined gold that can be wrapped around a finger has always been within them. If not for the smelting of a skilled artisan, the painstaking effort, and the repeated forging with tongs and hammers, its true nature cannot be revealed, allowing the soft gold to radiate brilliance, becoming a complete and genuine treasure. Only then can it be used at will, crafted into various implements, scattering dazzling light that captivates the eyes and never fades. From this, it is clear that all other teachings are not worth mentioning. Is this not a supreme treasure? Sincere practitioners of the Way should keep their eyes open.
Distinguishing the Light Transcending the Sun and Moon
The Great Amitabha Sutra states: 'The light of Amitabha Buddha (Amitabha Buddha, meaning Buddha of Infinite Light) is exceedingly great, being the king of the light of all Buddhas. Therefore, he is called Amitabha Buddha (Amitabha Buddha, meaning Buddha of Infinite Light), Buddha of Infinite Light (Buddha of Infinite Light, meaning Buddha of Infinite Light), Buddha of Unobstructed Light (Buddha of Unobstructed Light, meaning Buddha of Unobstructed Light), Buddha of Incomparable Light (Buddha of Incomparable Light, meaning Buddha of Incomparable Light), Buddha of Flame King Light (Buddha of Flame King Light, meaning Buddha of Flame King Light), Buddha of Pure Light (Buddha of Pure Light, meaning Buddha of Pure Light), Buddha of Joyful Light (Buddha of Joyful Light, meaning Buddha of Joyful Light), Buddha of Wisdom Light (Buddha of Wisdom Light, meaning Buddha of Wisdom Light), Buddha of Unceasing Light (Buddha of Unceasing Light, meaning Buddha of Unceasing Light), Buddha of Inconceivable Light (Buddha of Inconceivable Light, meaning Buddha of Inconceivable Light), Buddha of Unnameable Light (Buddha of Unnameable Light, meaning Buddha of Unnameable Light), and Buddha of Light Transcending the Sun and Moon (Buddha of Light Transcending the Sun and Moon, meaning Buddha of Light Transcending the Sun and Moon).' His light illuminates the dark places of countless worlds, making them perpetually bright. All heavenly beings, people, and various birds, beasts, insects, and worms, upon seeing this light, cannot help but rejoice, giving rise to compassion and attaining liberation. Therefore, all Buddhas, Bodhisattvas, Pratyekabuddhas, and Sravakas in the ten directions praise him, hence the name Buddha of Light Transcending the Sun and Moon. This is because the sun can only illuminate the day, and the moon can only illuminate the night, their merit is incomplete. But the Buddha's light shines constantly day and night, without deficiency, hence the name Light Transcending the Sun and Moon. Now, there are some foolish people who presumptuously teach others to absorb the light of the rising sun and moon with their mouths, swallowing it into their bellies, hoping to turn it into a treasure, as a secret method of cultivation, calling it the Light Transcending the Sun and Moon. This is a great mistake. It is like a foolish monkey linking arms to climb a tree, trying to catch the moon in the water beneath a cliff, exerting effort in vain, ultimately achieving nothing. If one is wise, they should understand these principles, quickly abandon these practices, and seek the true Dharma early, so as not to fall into delusion. Focus on reciting Amitabha (Amitabha, meaning Amitabha Buddha), thoroughly understanding one's own mind-nature. Did not the Patriarch say, 'What enters through the gate is not a family treasure'? One's own spiritual light shines through the heavens and earth.
地。人人分上本自圓成。一點靈源無內無外。頭頭上顯物物上明。若能悟此即如來一段光明超日月。
辨明髻中珠
髻中珠者。法華經云。如轉輪王得法國土王於三界。而諸小王不肯順伏時。轉輪王起種種兵而往討伐。戰有功者賞賜諸物。獨王頂上有此一珠。而不與之。末後付與。如來亦復如是。見賢聖軍。與五陰魔。煩惱魔。死魔共戰。滅三毒。出三界。破魔網。爾時如來亦大歡喜。為說諸法。而不為說是法華經。今乃說之。如轉輪王久獲明珠末後賜與。此蓋世尊最後說是大乘法寶。超出諸聖之上。以輪王髻珠為喻。此珠者即諸佛之圓智。乃眾生之理性。悟之則三祇頓越。迷之則六道沉淪。今有一等愚人。錯會經旨。妄以運氣入頂。作髻中珠。謂之最上乘法。密密相傳。教人般精運氣衝入頭頂。要學世尊頂上有肉髻珠。何其愚哉。殊不知世尊肉髻。乃無見頂相表一乘大法也。無見者自不能見。離自見故。向上極則諸聖皆不得見。離他見故。壽禪師心賦云。高高法座。非聲聞矬短之能升。赫赫日輪。豈外道嬰兒之所見。無偏無黨至極至尊。嗟乎愚癡之人。罔知正法。顛倒錯亂。嫁禍移殃於後人。賺他向善俗子墮落深坑。可痛惜哉。奉勸信士細參本教。恪心念佛悔悟前非。了知諸法本無。髻珠自然顯現。堂
【現代漢語翻譯】 現代漢語譯本 地。人人本自具足圓滿的覺性。這靈明的本源無內無外，在一切事物上都顯現光明。如果能夠領悟這一點，就如同如來一般，光明超越日月。
辨明髻中珠
所謂『髻中珠』，《法華經》中說：『如同轉輪聖王得到治理國家的權力，統治三界。當各個小王不肯順從時，轉輪聖王就興起各種軍隊前去討伐。對作戰有功的人，賞賜各種物品，唯獨頭頂上的那顆寶珠，不賞賜給他們，最後才給予。如來也是這樣，看到賢聖的軍隊，與五陰魔（色、受、想、行、識）、煩惱魔、死魔共同作戰，消滅貪嗔癡三毒，脫離欲界、色界、無色界三界，破除魔的羅網。這時，如來也非常高興，為他們宣說各種法門，但不為他們宣說《法華經》。現在才宣說這部經。』如同轉輪聖王很久才將明珠賜予一樣，這大概是世尊最後才宣說的大乘法寶，超出所有聖賢之上，用轉輪聖王的髻中珠來比喻。這顆寶珠就是諸佛的圓滿智慧，也就是眾生的理性。領悟它，就能超越三大阿僧祇劫；迷惑它，就會在六道中沉淪。現在有一類愚蠢的人，錯誤地理解經文的旨意，妄圖用運氣的方式進入頭頂，作為髻中珠，稱之為最上乘的法門，秘密地相互傳授，教人搬運精氣，衝擊頭頂，想要學習世尊頭頂上的肉髻珠。這是多麼愚蠢啊！殊不知世尊的肉髻，乃是無見頂相，表示一乘大法。所謂『無見』，是自己不能看見，因為離開了自我的見解；向上達到極點，所有的聖賢都不能看見，因為離開了其他的見解。壽禪師的心賦中說：『高高的法座，不是聲聞這種見識短淺的人所能登上的；赫赫的太陽，豈是外道這些幼稚的人所能見到的。』沒有偏頗，沒有黨私，達到至極至尊的境界。可嘆那些愚癡的人，不瞭解正法，顛倒錯亂，把災禍轉移給後人，欺騙那些向善的俗人墮入深坑，真是可悲可嘆啊！奉勸各位信士仔細參悟本教，虔誠地念佛，懺悔過去的錯誤，了知一切諸法本性是空，髻中珠自然顯現，堂堂正正，光明無比。
【English Translation】 English version Ground. Everyone inherently possesses complete and perfect enlightenment. This luminous source has no inside and no outside, manifesting brightly in all things. If one can realize this, it is like the Tathagata, whose light surpasses the sun and moon.
Distinguishing the Jewel in the Topknot
The 'jewel in the topknot' is mentioned in the Lotus Sutra: 'It is like a Chakravartin King who obtains the power to govern the country, ruling over the three realms. When the lesser kings refuse to submit, the Chakravartin King raises various armies to conquer them. To those who have rendered meritorious service in battle, he bestows various rewards, except for the jewel on the top of his head, which he does not give them, but gives it to them in the end. The Tathagata is also like this, seeing the army of the virtuous and the holy, fighting together with the five skandha demons (form, feeling, perception, volition, consciousness), the affliction demons, and the death demon, eliminating the three poisons (greed, hatred, and delusion), escaping the three realms (desire realm, form realm, formless realm), and breaking the net of demons. At this time, the Tathagata is also very pleased, speaking various Dharma teachings for them, but not speaking the Lotus Sutra for them. Now he speaks this sutra.' It is like the Chakravartin King bestowing the bright jewel after a long time. This is probably the Great Vehicle Dharma treasure that the World-Honored One spoke of last, surpassing all the sages, using the jewel in the topknot of the Chakravartin King as a metaphor. This jewel is the complete wisdom of all Buddhas, which is the rationality of sentient beings. Realizing it, one can transcend the three great asamkhya kalpas; being deluded by it, one will sink into the six realms of existence. Now there is a class of foolish people who misunderstand the meaning of the sutras, vainly trying to enter the top of their heads through energy circulation, as the jewel in the topknot, calling it the supreme vehicle Dharma, secretly passing it on to each other, teaching people to move their essence and energy, rushing into the top of their heads, wanting to learn the fleshy topknot jewel on the top of the World-Honored One's head. How foolish is this! Little do they know that the World-Honored One's fleshy topknot is the invisible crown, representing the One Vehicle Great Dharma. The so-called 'invisible' means that one cannot see oneself, because one has abandoned self-views; reaching the extreme upwards, all the sages cannot see it, because they have abandoned other views. Zen Master Shou's Mind Rhapsody says: 'The high Dharma seat cannot be ascended by those with the shallow views of the Shravakas; how can the brilliant sun be seen by the immature of the heretics.' Without bias, without partiality, reaching the ultimate and supreme state. Alas, those foolish people do not understand the true Dharma, reversing and confusing it, shifting the disaster to future generations, deceiving those virtuous laypeople into falling into deep pits, which is truly sad and regrettable! I advise all believers to carefully study the original teachings, sincerely recite the Buddha's name, repent of past mistakes, and understand that all dharmas are inherently empty, and the jewel in the topknot will naturally appear, dignified and bright.
堂獨露。豈假他求哉。
辯明無漏果
法華經云。諸漏已盡無復煩惱。此乃羅漢聲聞修行。至習漏俱無也。無漏者蓋人之六根。常為色聲香味觸法六塵所惑。心隨境轉成有漏緣。所以輪迴不息。修行人六根自靜。不被六塵所轉即無漏也。今有一等愚人。妄將眼眵鼻涕盡皆吃了。謂之修無漏者。何蠢乎哉。予嘗憫而問之曰。六根四大膿血之袋屎尿之囊。眵淚涕唾皆屬不凈。何得取而食之。彼則曰。人身之中有七寶不可棄之。善收拾者結成舍利證無漏也。苦哉苦哉。如斯顛倒。誠可忍耶。更有一等眾生。以秘精是無漏者。混吾教中遞相傳習。潛饕貪慾壞亂正法。此是妖精鬼怪夜聚曉散。吃菜事魔之徒。非是蓮宗之弟子。比年以來多有此樣扇動人家。清信男女不覺不知鼓入魔道。故楞嚴經云。善男子。心愛根本窮覽物化。天魔得便飛精附人。說佛涅槃即是現前肉身。父父子子遞代相生常住不絕。無別凈居。愚人信受亡失本心惑為菩薩。常說眼耳鼻舌皆為凈土。男女二根即是菩提。或食屎尿廣行淫穢。彼無知者信是穢言易入邪悟。此名蠱毒惡鬼惱亂。是人師及弟子俱陷王難。汝當先覺不入輪迴。迷惑不知墮無間獄。受得地獄業消復入畜生餓鬼。今觀邪師妄作之徒。假吾佛祖之教門。造不凈之惡業。逆二儀背三光。
謗佛祖亂人倫。碌碌如蜣蛆之逐穢。現受眾苦沒後沉淪。是罪果何逃哉。宜乎不足怪也。非惟死後受報。抑且官法不容。語云。道之以政。齊之以刑。民免而無恥。道之以德。齊之以禮。有恥且格。誠哉是言。今勸善流諦觀聖訓。宜自知恥。勿憚改過。捐情絕慮正己修行。有能古教照心。則其心自明。古鏡照精則其精自形。若專于凈行。趣于菩提決無誤矣。其或不然。三塗業海無邊際。千佛出來難救伊。
辯明趙州茶
昔趙州和尚。見僧問曰。汝曾到此不。僧云。曾到。州云。喫茶去。又問僧云。曾到此不。僧云。不曾到。州云。喫茶去。院主問曾到。且從不曾到如何也喫茶去。州乃喚院主。主應諾。州云。喫茶去。叢林因此有趙州茶話公案。今愚人不明祖師大意。妄自造作將口內津唾。灌漱三十六次咽之。謂之吃趙州茶。或有臨終妄指教人。用硃砂末茶點一盞吃了。便能死去。是會趙州機關。更可憐憫者。有等魔子以小便作趙州茶。何愚惑哉。非妖怪而何耶。真正修心者。但依本分唸佛期生凈邦。切不可妄將祖師公案杜撰穿鑿。是謗大般若之罪人也。不見道乍可粉身千萬劫。莫將佛法亂傳揚。
辯明教外別傳
圓悟勤禪師云。西方大聖人出迦維羅國。作無邊量妙用。啟迪群靈。其方便順逆
開遮。余言遺典盈溢寶藏。以至下梢始露一機。謂之教外別傳。迦葉破顏承當以來。的的綿綿直指人心見性成佛。不立階梯。不生知見。利根上智向無明窟子里。瞽地煩惱根株中。活脫應時超證得大解脫。西天四七東土二三。皆龍象蹴踏師勝資強格外領略。當下業障冰消。直截承荷。自能管帶打作一片。頓契佛地。尚不肯向死水裡浸卻唱出透玄妙句。超越佛祖。刬斷露布葛藤。如按太阿。凜凜神威阿誰敢近。作家漢確實論量。才有向上向下談玄說妙。作用纖毫即便叱之。謂不是種草。直下十成煆煉得熟。履踐得實。始略放過。猶恐他時異日落草。累人瞎卻正眼。嗟見一等拍盲野狐種族。自不曾夢見祖師。妄言達磨歸空。謂之傳法。救迷情以至借他從上最大宗師。馬祖趙州名目脫賺後人。及夸初祖只履西歸。普化空棺皆謂此術有驗。謂之形神俱妙。生死秘法遞相傳習。而人皆厚愛此者。生怕臘月三十日慞惶。競學歸程之法除夜拜影。喚主人公。真是誑呼閭閻捏偽造窠。貽高人嗤鄙。復有一種假託達磨。胎息趙州。十二時別歌。龐居士轉河車頌。遞互指受。密付傳持。希望生天。更要預知死日。殊不知此真妄想邪心愛見。本是善因反招惡果。多見豪傑之士。高談闊論者。不知宗因往往信之。那知失卻故步。畫虎成貍。遭明
【現代漢語翻譯】 現代漢語譯本：開遮（開示與遮止）。其餘的言語和遺留的典籍，如同盈滿的寶藏，直到最後才顯露一絲玄機，稱之為『教外別傳』。自從迦葉（Mahākāśyapa，釋迦牟尼十大弟子之一，以『拈花微笑』的典故聞名）破顏微笑，領會禪意並承當以來，就明確地、綿延不斷地直指人心，使人見性成佛，不設立任何階梯，也不產生任何知見。那些根器銳利、智慧超群的人，能夠在無明的窟穴里，在愚昧煩惱的根源中，活潑地、及時地超越並證得大解脫。西天（指印度）的四十七位祖師和東土（指中國）的二十三位祖師，都是像龍像一樣的人物，他們的行動和領悟都勝過常人，格外地深刻。當下就能使業障像冰雪一樣消融，直接承擔，自然能夠統領一切，打成一片，頓悟佛地。他們尚且不肯在死水裡浸泡，而是要唱出透徹玄妙的句子，超越佛祖。他們剷除一切顯露的、糾纏不清的葛藤，就像手持太阿劍一樣，凜凜神威，誰敢靠近？真正的大師會切實地衡量，只要有向上或向下談玄說妙的作用，哪怕只有一絲一毫，也會立刻斥責，說這不是在種草。只有直接將功夫錘鍊到十分成熟，實踐得非常扎實，才稍微放過。即使這樣，仍然擔心他日異時會落入草莽，耽誤別人，瞎了別人的正眼。可嘆的是，現在有很多盲目的野狐禪，自己從未夢見過祖師，就妄言達磨（Bodhidharma，禪宗初祖）已經歸空，並稱之為傳法。爲了拯救迷惑的情感，甚至借用前代最大宗師——馬祖（Māzǔ Dàoyī，唐代禪宗大師）和趙州（Zhàozhōu Cōngshěn，唐代禪宗大師）的名號來欺騙後人。還誇耀初祖達磨只履西歸，普化（Pǔhuà，唐代禪僧）的空棺，都說這種法術靈驗，稱之為形神俱妙，生死秘法代代相傳，而人們都非常珍愛這些，生怕臘月三十日（除夕）到來時驚慌失措，於是競相學習歸程之法，在除夕之夜對著影子叩拜，呼喚主人公。這真是欺騙鄉里，捏造虛假的把戲，讓高人恥笑。還有一種人假託達磨的胎息法，趙州的十二時歌，龐居士（Páng Jūshì，唐代居士，禪宗人物）的轉河車頌，互相指點傳授，秘密地交付傳承，希望能夠昇天，甚至還要預知死日。殊不知這些都是虛妄的想像、邪惡的心念和愛慾的執著，本來是善因，反而招來惡果。經常看到一些豪傑之士，高談闊論，卻不明白宗門的因由，往往相信這些，哪裡知道已經失去了原有的步伐，畫虎不成反類犬，遭到明眼人的恥笑。 English version: Opening and concealing (revealing and prohibiting). The remaining words and inherited scriptures are like a treasure trove filled to the brim, only revealing a hint of mystery at the very end, which is called 'a separate transmission outside the teachings'. Since Mahākāśyapa (one of the ten major disciples of Śākyamuni Buddha, known for the 'flower offering and smile' anecdote) broke into a smile, comprehended the meaning of Zen, and accepted it, it has been clearly and continuously pointing directly to people's minds, enabling them to see their nature and become Buddhas, without establishing any steps or generating any knowledge or views. Those with sharp faculties and superior wisdom are able to vividly and promptly transcend and attain great liberation in the cave of ignorance, in the root of ignorance and afflictions. The forty-seven patriarchs in the Western Heaven (referring to India) and the twenty-three patriarchs in the Eastern Land (referring to China) were all like dragon elephants, whose actions and insights surpassed ordinary people and were exceptionally profound. They can immediately dissolve karmic obstacles like ice and snow, directly take on the responsibility, and naturally be able to lead everything, unifying it into one, and suddenly realize the Buddha-ground. They are not willing to soak in stagnant water, but want to sing out penetrating and profound sentences, surpassing the Buddhas. They eradicate all exposed and entangled kudzu vines, just like holding the Tai'a sword, with awe-inspiring divine power, who dares to approach? True masters will carefully measure, and as long as there is any effect of talking about mystery upwards or downwards, even if it is only a trace, they will immediately rebuke it, saying that this is not planting grass. Only when the kung fu is directly tempered to perfection and practiced very solidly, will they slightly let it go. Even so, they are still worried that they will fall into the wilderness someday, delay others, and blind their right eyes. It is a pity that there are now many blind wild fox Zen practitioners who have never dreamed of the patriarchs themselves, and falsely claim that Bodhidharma (the first patriarch of Zen) has returned to emptiness, and call it the transmission of the Dharma. In order to save confused emotions, they even borrow the names of the greatest masters of the past - Māzǔ Dàoyī (a Zen master of the Tang Dynasty) and Zhàozhōu Cōngshěn (a Zen master of the Tang Dynasty) to deceive future generations. They also boast that the first patriarch Bodhidharma returned to the West with only one shoe, and that Pǔhuà's (a Zen monk of the Tang Dynasty) empty coffin, all say that this kind of magic is effective, calling it the wonderful combination of form and spirit, and the secret method of life and death is passed down from generation to generation, and people cherish these very much, fearing that they will be panicked when the thirtieth day of the twelfth lunar month (New Year's Eve) arrives, so they compete to learn the method of returning home, and bow to their shadows on New Year's Eve, calling out to the protagonist. This is really deceiving the villagers, fabricating false tricks, and making high-minded people laugh. There is also a kind of person who pretends to be Bodhidharma's fetal breathing method, Zhàozhōu's twelve-hour song, and Páng Jūshì's (a lay Buddhist of the Tang Dynasty, a figure in Zen) song of turning the river cart, pointing and teaching each other, secretly entrusting the inheritance, hoping to ascend to heaven, and even wanting to know the day of death in advance. Little do they know that these are all false imaginations, evil thoughts, and attachments to love and desire, which are originally good causes, but instead bring about evil consequences. We often see some heroes who talk eloquently, but do not understand the cause of the sect, and often believe these, how do they know that they have lost their original steps, and painting a tiger is not like a dog, and are ridiculed by those with clear eyes.
【English Translation】 English version: Opening and concealing (revealing and prohibiting). The remaining words and inherited scriptures are like a treasure trove filled to the brim, only revealing a hint of mystery at the very end, which is called 'a separate transmission outside the teachings'. Since Mahākāśyapa (one of the ten major disciples of Śākyamuni Buddha, known for the 'flower offering and smile' anecdote) broke into a smile, comprehended the meaning of Zen, and accepted it, it has been clearly and continuously pointing directly to people's minds, enabling them to see their nature and become Buddhas, without establishing any steps or generating any knowledge or views. Those with sharp faculties and superior wisdom are able to vividly and promptly transcend and attain great liberation in the cave of ignorance, in the root of ignorance and afflictions. The forty-seven patriarchs in the Western Heaven (referring to India) and the twenty-three patriarchs in the Eastern Land (referring to China) were all like dragon elephants, whose actions and insights surpassed ordinary people and were exceptionally profound. They can immediately dissolve karmic obstacles like ice and snow, directly take on the responsibility, and naturally be able to lead everything, unifying it into one, and suddenly realize the Buddha-ground. They are not willing to soak in stagnant water, but want to sing out penetrating and profound sentences, surpassing the Buddhas. They eradicate all exposed and entangled kudzu vines, just like holding the Tai'a sword, with awe-inspiring divine power, who dares to approach? True masters will carefully measure, and as long as there is any effect of talking about mystery upwards or downwards, even if it is only a trace, they will immediately rebuke it, saying that this is not planting grass. Only when the kung fu is directly tempered to perfection and practiced very solidly, will they slightly let it go. Even so, they are still worried that they will fall into the wilderness someday, delay others, and blind their right eyes. It is a pity that there are now many blind wild fox Zen practitioners who have never dreamed of the patriarchs themselves, and falsely claim that Bodhidharma (the first patriarch of Zen) has returned to emptiness, and call it the transmission of the Dharma. In order to save confused emotions, they even borrow the names of the greatest masters of the past - Māzǔ Dàoyī (a Zen master of the Tang Dynasty) and Zhàozhōu Cōngshěn (a Zen master of the Tang Dynasty) to deceive future generations. They also boast that the first patriarch Bodhidharma returned to the West with only one shoe, and that Pǔhuà's (a Zen monk of the Tang Dynasty) empty coffin, all say that this kind of magic is effective, calling it the wonderful combination of form and spirit, and the secret method of life and death is passed down from generation to generation, and people cherish these very much, fearing that they will be panicked when the thirtieth day of the twelfth lunar month (New Year's Eve) arrives, so they compete to learn the method of returning home, and bow to their shadows on New Year's Eve, calling out to the protagonist. This is really deceiving the villagers, fabricating false tricks, and making high-minded people laugh. There is also a kind of person who pretends to be Bodhidharma's fetal breathing method, Zhàozhōu's twelve-hour song, and Páng Jūshì's (a lay Buddhist of the Tang Dynasty, a figure in Zen) song of turning the river cart, pointing and teaching each other, secretly entrusting the inheritance, hoping to ascend to heaven, and even wanting to know the day of death in advance. Little do they know that these are all false imaginations, evil thoughts, and attachments to love and desire, which are originally good causes, but instead bring about evil consequences. We often see some heroes who talk eloquently, but do not understand the cause of the sect, and often believe these, how do they know that they have lost their original steps, and painting a tiger is not like a dog, and are ridiculed by those with clear eyes.
眼人覷破默觀憐憫。豈諸佛與列祖體裁。止如是耶。曾不自回照始末。居然可知矣。海內學此者如麻似粟。習以成風。恬不知怪。其高識遠見自不因循。恐乍發意。未入閫奧。立志雖專。跋涉雖遠。遇增上慢匯入邪見稠林。末上一錯。永沒回轉。其流浸廣莫之能遏。因出此語。以痛告之。庶有志愿。于大解脫大總持者。可以辨之。而同入大薩婆若海。泛慈舟接濟郡品。俾正真妙道流於無窮。豈不快哉。
辯關閉諸惡趣門開示涅槃正路
諸惡趣門者。乃身口意三業也。所謂身殺盜淫。口妄言綺語惡口兩舌。意貪瞋癡。修凈業人正心向道。截斷已上十不善行。則不入惡道。謂之關閉諸惡趣門也。開示者指出也。涅槃者不生不滅也。正者不偏路。即西方之道也。今有愚人指口為諸惡門。鼻為涅槃路。教人臨終時緊閉其口。令氣從鼻出。謂之出門一步。又妄將㘞字以為公案。教人口裡著力忍了氣透這一關。或云。㘞字四圍是酒色財氣。或言。地水火風。或言。生老病死等。皆是卜度妄計曲說。嗟乎這一個㘞字瞞盡多少人。殊不知此字。玉篇明載戶臥切。即阿字去聲呼也。此個㘞字一切世人。口中未嘗不說。喻如失物人忽然尋見。不覺發此一聲是㘞字也。宗門多言此字者。蓋尋師訪道之人。參究三二十年。忽然心花
【現代漢語翻譯】 現代漢語譯本： 眼見之人若能看破，便會默然憐憫。難道諸佛（Buddha，覺悟者）與列祖（patriarchs，佛教宗派的祖師）的境界，僅僅如此嗎？難道不曾反觀自身，從始至終地審視嗎？如果這樣做，自然就能明白了。如今，海內學習這種方法的人多如麻、密如粟，習以為常，卻恬不知怪。那些具有高超見識和遠大眼光的人，自然不會因循守舊。我擔心那些剛剛發心的人，尚未深入堂奧，雖然立志堅定，跋涉遙遠，卻遇到增上慢（adhimāna，未證得實際的成就，卻自以為已經證得）的干擾，被引入邪見的稠林，最終一旦出錯，便永遠無法回頭。這種流弊蔓延開來，將無法遏制。因此，我寫下這些話，以痛切的心情告誡大家，希望那些有志於獲得大解脫（mahāvimoksha，從輪迴中徹底解脫）和大總持（mahādhāraṇī，總攝一切法門）的人，能夠辨別真偽，共同進入大薩婆若海（mahāsāgarajñāna，一切智慧之海），乘坐慈悲之舟，接濟各種品類眾生，使正真妙道流傳無窮，豈不快哉！
辯關閉諸惡趣門開示涅槃正路
諸惡趣門，指的是身、口、意三業。所謂身殺、盜、淫，口妄言、綺語、惡口、兩舌，意貪、瞋、癡。修習凈業的人，以正心向道，截斷以上十種不善行為，就不會墮入惡道，這就是所謂的關閉諸惡趣門。開示，指的是指出。涅槃（nirvana，不生不滅的境界），指的是不生不滅。正，指的是不偏的路，也就是西方之道。現在有些愚人，指口為諸惡之門，鼻為涅槃之路，教人臨終時緊閉其口，讓氣息從鼻孔出，說是『出門一步』。又胡亂將『㘞』字當作公案（koan，禪宗用以啓發智慧的謎語），教人嘴裡用力忍住氣，透出這一關。或者說，『㘞』字四周圍繞著酒、色、財、氣，或者說，是地、水、火、風，或者說是生、老、病、死等等，這些都是臆測妄計的曲解。唉！這一個『㘞』字，矇蔽了多少人啊！殊不知這個字，在《玉篇》中明確記載為『戶臥切』，也就是『阿』字去聲的讀音。這個『㘞』字，一切世人，口中未嘗不說。比如丟失東西的人忽然尋見，不覺發出這一聲，就是『㘞』字。宗門（Zen school，禪宗）多說這個字，是因為尋師訪道的人，參究三二十年，忽然心花
【English Translation】 English version: Those with discerning eyes, once they see through, will silently feel compassion. Is the realm of all Buddhas (Buddha, the awakened one) and patriarchs (patriarchs, founders of Buddhist sects) merely like this? Have they never turned inward to examine themselves from beginning to end? If they did, they would naturally understand. Nowadays, those who study this method within the country are as numerous as hemp and as dense as millet, accustomed to it and yet strangely unaware. Those with superior knowledge and far-reaching vision will naturally not follow blindly. I fear that those who have just made the initial resolve, not yet having deeply entered the inner chambers, although their aspirations are firm and their journeys are long, may encounter the hindrance of adhimāna (adhimāna, presuming to have attained what one has not), being led into the dense forest of wrong views, and once they make a mistake, they will never be able to turn back. This trend, once it spreads, will be impossible to stop. Therefore, I write these words to earnestly warn everyone, hoping that those who aspire to attain mahāvimoksha (mahāvimoksha, complete liberation from samsara) and mahādhāraṇī (mahādhāraṇī, the all-encompassing dharma), will be able to distinguish between truth and falsehood, and together enter the mahāsāgarajñāna (mahāsāgarajñāna, the ocean of all wisdom), riding the boat of compassion, to ferry all kinds of beings, so that the true and wonderful path may flow endlessly. Wouldn't that be wonderful!
Discussing Closing the Gates of the Evil Destinies and Revealing the Correct Path to Nirvana
The gates of the evil destinies refer to the three karmas of body, speech, and mind. The so-called bodily actions of killing, stealing, and sexual misconduct; the verbal actions of false speech, embellished speech, harsh speech, and divisive speech; and the mental actions of greed, hatred, and delusion. Those who cultivate pure karma, with a correct mind directed towards the path, severing the above ten unwholesome actions, will not fall into the evil destinies. This is what is meant by closing the gates of the evil destinies. Revealing refers to pointing out. Nirvana (nirvana, the state of non-birth and non-death) refers to non-birth and non-death. Correct refers to the path that is not biased, which is the path to the West. Now there are some foolish people who point to the mouth as the gate of all evils, and the nose as the path to Nirvana, teaching people to tightly close their mouths at the time of death, letting the breath come out of the nostrils, saying it is 'taking a step out the door.' They also recklessly take the '㘞' character as a koan (koan, a Zen riddle used to awaken wisdom), teaching people to forcefully hold their breath in their mouths, to pass through this barrier. Some say that the '㘞' character is surrounded by wine, sex, wealth, and anger, or that it is earth, water, fire, and wind, or that it is birth, old age, sickness, and death, etc. These are all speculative and delusional distortions. Alas! This one '㘞' character has deceived so many people! Little do they know that this character is clearly recorded in the Yupian dictionary as 'hu wo qie,' which is the pronunciation of the 'a' character with a falling tone. This '㘞' character, all people in the world, have never not spoken it. It is like a person who has lost something suddenly finding it, unconsciously uttering this sound, which is the '㘞' character. The Zen school (Zen school, the Chan school) often speaks of this character because those who seek teachers and visit the path, after investigating for thirty or twenty years, suddenly the flower of the mind
發現。會得此事。不覺㘞地一聲。如失物得見。慶快平生。是其字義也。如是則唸佛之人。但于唸唸中。仔細究竟本性彌陀。忽然親悟親見真實。到㘞地一聲處。自然明徹矣。故智覺壽禪師云。心外求法。望石女而生兒。意上起思。邀空花而結果。本非有作。性自無為。智者莫能運其意像者。何以狀其儀。言語道亡。是得路指歸之日。心行處滅。當放身捨命之時。可謂唯此一事實餘二即非真。
辯明四生
大珠慧海禪師云。九類眾生一心具足隨造隨成無明暗蔽。為卵生。煩惱包里為胎生。愛水浸潤為濕生。欻起妄念為化生。悟即成佛迷號眾生。菩薩只以唸唸心為眾生。若了心體空寂。名為度眾生也。智者于自本際。上度于未形。未形既空。即知實無眾生得滅度者。有等愚人不識自心。胡卜亂度妄說。臨終之時眼見轎馬樓臺幡蓋鐃鈸之類。為四生六道胎窠。不隨他去者脫四生也。殊不知臨終現境。是你平時所作善惡業相。神識自現即非外來。故先德云。作惡而惡境現前。唸佛而佛界自至。若是時中把捉不住。做不得主常被妄想顛倒所使。臨當風火散壞之時。如落湯螃蟹相似。又焉能作主宰耶。是以圭峰禪師云。作有義事是惺悟心。作無義事是狂亂心。狂亂隨情念臨終被業牽惺悟不由情臨終能轉業。今以此語
【現代漢語翻譯】 現代漢語譯本：
發現。能夠領會這件事，會不自覺地『㘞』地一聲，就像丟失的東西又找到了，慶幸快樂充滿一生。這就是『㘞』字的含義。如果這樣，那麼唸佛的人，只要在每個念頭中，仔細探究本性彌陀（指自性本具的佛性），忽然親自體悟親眼見到真實，到達『㘞』地一聲的地方，自然就明明白白了。所以智覺壽禪師（指永明延壽禪師）說：『向心外尋求佛法，就像盼望石頭女人生孩子；在意識上生起思慮，就像邀請空中的花朵結成果實。本來就不是人為造作，自性本來就是無為。』有智慧的人無法運用他們的意念去想像，又用什麼來描繪它的形態呢？言語的道路斷絕，就是找到歸宿的日子；心念行為滅盡的地方，應當放下身心性命的時候。可以說是『唯有這件事是真實的，其餘的兩種都不是真實的』。
辨明四生
大珠慧海禪師說：『九類眾生（指所有眾生）的心中都具備一切，隨著所造的業而成就，被無明（指迷惑無知）遮蔽就是卵生，被煩惱包裹就是胎生，被愛慾之水浸潤就是濕生，突然生起妄念就是化生。』覺悟就是成佛，迷惑就叫做眾生。菩薩只是把每個念頭的心當作眾生，如果瞭解心體是空寂的，就叫做度化眾生。有智慧的人在自己的本源之處，就度化了尚未成形的眾生，尚未成形既然是空，就知道實際上沒有眾生可以被度化。有些愚蠢的人不認識自己的心，胡亂地度化，妄加解說，說臨終的時候眼見轎子、馬匹、樓臺、幡蓋、鐃鈸之類的東西，是四生六道（指眾生輪迴的六個去處）的胎窠（指巢穴），不隨它們去就能脫離四生。殊不知臨終出現的景象，是你平時所作的善惡業相，神識自己顯現，並非從外面而來。所以先德（指過去的賢德之人）說：『作惡就會出現惡的景象，唸佛就會出現佛的境界。』如果這時把握不住，做不了主，常常被妄想顛倒所驅使，臨到風火（指地水火風四大元素）散壞的時候，就像掉進開水裡的螃蟹一樣，又怎麼能做得了主宰呢？因此圭峰禪師說：『做有意義的事是清醒覺悟的心，做沒有意義的事是狂亂的心。狂亂的心隨著情慾，臨終會被業力牽引；清醒覺悟的心不隨情慾，臨終能夠轉變業力。』現在用這句話
【English Translation】 English version:
Discovery. To comprehend this matter, one will unconsciously utter a sound like '㘞', as if a lost object is found, and joy and happiness fill one's life. This is the meaning of the word '㘞'. If this is the case, then those who recite the Buddha's name, in each and every thought, should carefully investigate the inherent nature of Amitabha (referring to the Buddha-nature inherent in one's own nature), and suddenly personally realize and see the truth. When one reaches the point of uttering '㘞', one will naturally understand everything clearly. Therefore, Zen Master Zhijue Shou (referring to Zen Master Yongming Yanshou) said: 'Seeking the Dharma outside the mind is like hoping for a stone woman to give birth to a child; creating thoughts in the mind is like expecting empty flowers to bear fruit. Originally, there is no artificial creation; the nature is inherently non-active.' Wise people cannot use their thoughts to imagine it, so how can one describe its form? The path of language is cut off, which is the day of finding the way home; the place where thoughts and actions cease is the time to let go of body and life. It can be said that 'Only this one thing is real; the other two are not true.'
Clarifying the Four Births
Zen Master Dazhu Huihai said: 'The minds of the nine types of beings (referring to all sentient beings) are fully equipped with everything, and they are accomplished according to the karma they create. Being obscured by ignorance is oviparous birth; being wrapped in afflictions is viviparous birth; being soaked in the water of desire is hygroscopic birth; suddenly arising false thoughts is metamorphic birth.' Awakening is becoming a Buddha; delusion is called a sentient being. Bodhisattvas only regard the mind of each thought as a sentient being. If one understands that the essence of the mind is empty and still, it is called liberating sentient beings. Wise people, at their own origin, liberate those who have not yet taken form. Since that which has not yet taken form is empty, one knows that there are actually no sentient beings who can be liberated. Some foolish people do not recognize their own minds, and they randomly liberate and make false explanations, saying that at the time of death, seeing things like sedan chairs, horses, buildings, banners, and cymbals are the wombs of the four births and six realms (referring to the six realms of reincarnation for sentient beings), and that not following them will free one from the four births. Little do they know that the scenes that appear at the time of death are the karmic appearances of the good and evil deeds you have done in ordinary times. The consciousness manifests itself and does not come from outside. Therefore, the former virtuous ones (referring to the virtuous people of the past) said: 'Doing evil will cause evil scenes to appear; reciting the Buddha's name will cause the Buddha's realm to arrive.' If one cannot grasp it at this time and cannot be in control, and is often driven by delusional thoughts, then when the four elements (referring to earth, water, fire, and wind) disintegrate, one will be like a crab dropped into boiling water. How can one be in control? Therefore, Zen Master Guifeng said: 'Doing meaningful things is a sign of an awake and aware mind; doing meaningless things is a sign of a frantic and confused mind. A frantic mind follows emotions, and at the time of death, it will be dragged by karma; an awake and aware mind does not follow emotions, and at the time of death, it can transform karma.' Now use this saying
直告諸人。當自念言。我今修行凈業本為生死。佛祖垂教豈欺我哉。當依正法真實存心。專念彌陀舍諸虛妄。朝思夕想念念愿生西方。如此則塵勞業識。當下瓦解冰消。反觀自己生死尚不可得。又喚甚麼作眾生乎。故懺云。於一念中得唸佛三昧普度十方六道一切眾生。各各出離苦輪同生凈土者是也。可謂妄心無處即菩提。生死涅槃本平等。
破妄立十號
西方文云。唸佛之人于相好光明之中。得見阿彌陀佛。則無明頓破煩惱永忘。法界之門忽然通達。一乘之路卓爾開明。十號俱彰三身圓顯。比明修行人得證佛果十號俱彰也。十號者菩薩戒經云。一曰如來(無虛妄故)二曰應供(良福田故)三曰正遍知(知法界故)四曰明行足(天眼智明。宿命智明。漏盡智明。具三用故)五曰善逝(不來還故)六曰世間解無上士(知二世間故。一國土世間。二眾生世間)七曰調御丈夫(能調伏眾生惡故)八曰天人師(為眾生作眼目故)九曰佛(知善不善法聚。非善非不善法聚故)十曰世尊(一土之中無二佛故)何期愚人不知佛法。妄立十號歸程稱為。達磨大師傳來生死秘法。卻云鵲巢灌頂。蘆芽穿膝。玉柱粗混。蛇入裈襠。波斯獻寶。天鼓不鳴。蓮花池干。二祖斷臂立雪齊腰。神光不現。以此十件。謂之大事因緣。往往蓮
【現代漢語翻譯】 現代漢語譯本：直接告訴各位。應當自己這樣想：我現在修行凈業，本來就是爲了了脫生死。佛祖的教誨難道會欺騙我嗎？應當依靠正法，真實地存心，專心念誦阿彌陀佛（Amitabha），捨棄各種虛妄。早晚思念，唸唸都願望往生西方極樂世界。這樣，塵世的勞苦和業識，當下就會像瓦片一樣破碎，像冰雪一樣消融。反觀自己，生死都不可得，又把什麼叫做眾生呢？所以懺悔文說：『在一念之中得到唸佛三昧，普遍度化十方六道一切眾生，使他們各自脫離苦難的輪迴，一同往生凈土』，說的就是這個道理。可以說，妄心無處，即是菩提（Bodhi，覺悟）。生死和涅槃（Nirvana，寂滅）本來就是平等的。
破除虛妄，確立十號
《西方文》中說：唸佛的人在（阿彌陀佛的）相好光明之中，得見阿彌陀佛，那麼無明立刻破除，煩惱永遠忘卻，法界之門忽然通達，一乘之路顯著開明，十號全部彰顯，三身圓滿顯現。這是比喻修行人證得佛果，十號全部彰顯。《菩薩戒經》中說，十號是：一、如來（Tathagata，無虛妄的緣故）；二、應供（Arhat，值得供養，是良田的緣故）；三、正遍知（Samyak-sambuddha，對一切法普遍正確的知曉，因為知曉法界的緣故）；四、明行足（Vidya-charana-sampanna，智慧和德行都圓滿，具有天眼智明、宿命智明、漏盡智明這三種智慧的緣故）；五、善逝（Sugata，不再輪迴，不再返回的緣故）；六、世間解無上士（Lokavidu Anuttara，瞭解世間，沒有可以超越的，因為知曉兩種世間的緣故，一是國土世間，二是眾生世間）；七、調御丈夫（Purusa-damya-sarathi，能夠調伏眾生惡行的緣故）；八、天人師（Sasta deva-manusyanam，作為天人和人類的導師，為眾生作眼目的緣故）；九、佛（Buddha，覺悟者，知曉善與不善的法，以及非善非不善的法）；十、世尊（Bhagavan，受到世人尊敬的人，因為一個世界中不會有兩尊佛的緣故）。哪裡想到愚昧的人不懂佛法，虛妄地設立十號歸程，稱之為達摩大師（Bodhidharma）傳來的生死秘法，卻說什麼是『鵲巢灌頂』、『蘆芽穿膝』、『玉柱粗混』、『蛇入裈襠』、『波斯獻寶』、『天鼓不鳴』、『蓮花池干』、『二祖斷臂立雪齊腰，神光不現』，用這十件事，稱之為『大事因緣』，往往蓮
【English Translation】 English version: I directly tell everyone. You should think to yourselves: 'I am now cultivating pure karma, originally for the sake of liberation from birth and death. Would the Buddha and Patriarchs deceive me?' You should rely on the right Dharma, sincerely maintain your intention, and wholeheartedly recite Amitabha (Amitabha), abandoning all falsehoods. Think of it morning and evening, and wish to be reborn in the Western Pure Land with every thought. In this way, the toil of the world and karmic consciousness will immediately crumble like tiles and melt like ice. Reflecting on oneself, birth and death are unattainable, so what is called a sentient being? Therefore, the repentance text says: 'In one thought, attain the Samadhi of Buddha-recitation, universally liberate all sentient beings in the six realms of the ten directions, enabling them to escape the cycle of suffering and be reborn together in the Pure Land.' This is the principle. It can be said that where the deluded mind is absent, there is Bodhi (Bodhi, enlightenment). Birth and death and Nirvana (Nirvana, extinction) are originally equal.
Destroying Falsehoods and Establishing the Ten Titles
The 'Western Text' says: 'Those who recite the Buddha, in the light of the auspicious marks, see Amitabha Buddha, then ignorance is immediately broken, afflictions are forever forgotten, the gate of the Dharma realm suddenly opens, the path of the One Vehicle is clearly illuminated, the ten titles are all manifested, and the three bodies are perfectly revealed.' This is a metaphor for practitioners attaining Buddhahood, with all ten titles manifested. The Bodhisattva Precept Sutra says that the ten titles are: 1. Tathagata (Tathagata, Thus Come One, because of no falsehood); 2. Arhat (Arhat, Worthy of Offerings, because it is a field of merit); 3. Samyak-sambuddha (Samyak-sambuddha, Perfectly Enlightened One, because of knowing the Dharma realm); 4. Vidya-charana-sampanna (Vidya-charana-sampanna, Perfect in Knowledge and Conduct, because of possessing the three wisdoms of the divine eye, knowledge of past lives, and the exhaustion of outflows); 5. Sugata (Sugata, Well-Gone One, because of not returning); 6. Lokavidu Anuttara (Lokavidu Anuttara, Knower of the World, Unsurpassed One, because of knowing the two worlds, one being the world of lands, and the other being the world of sentient beings); 7. Purusa-damya-sarathi (Purusa-damya-sarathi, Tamer of Men, because of being able to tame the evil of sentient beings); 8. Sasta deva-manusyanam (Sasta deva-manusyanam, Teacher of Gods and Men, because of being the teacher of gods and humans, and being the eye for sentient beings); 9. Buddha (Buddha, Awakened One, because of knowing the aggregates of good and non-good dharmas, and non-good and non-non-good dharmas); 10. Bhagavan (Bhagavan, World Honored One, because there are not two Buddhas in one land). How could foolish people not understand the Buddha Dharma, falsely establish the ten titles of return, calling it the secret Dharma of birth and death transmitted by Bodhidharma (Bodhidharma), and say things like 'crow's nest initiation,' 'reed shoots piercing the knees,' 'jade pillars coarsely mixed,' 'snake entering the trousers,' 'Persian offering treasures,' 'heavenly drum not sounding,' 'lotus pond drying up,' 'the Second Patriarch cutting off his arm in the snow up to his waist, and divine light not appearing,' using these ten things, calling it a 'great cause and condition,' often lotus
宗被此等盲師瞎漢。遞相傳授賺人性命。從冥入冥陷於非道。何不思之甚也。達磨大師初至此土。不立文字直指人心見性成佛。又安得有一法傳授乎。豈不聞。五祖弘忍大師謂六祖曰。佛即以心傳心法。即以心印心。佛佛惟傳本體。師師密付本心是也。莊子云。使道之可傳人。莫不傳之子孫。道之可獻人。莫不獻之君親。其不可傳獻者。無他中無主。而外無其證也。又嘗聞。我佛釋迦世尊千生煉行。百劫修心。乃從兜率降跡王宮。棄萬乘榮貴。向雪山修行。餐麻食麥。苦行六年。睹見明星悟道成佛。人中聖中稱為大覺。十號具足作天人師。至於鵲巢頂上。蘆芽穿膝之類。皆當年實事初無表法。止是端坐不動定久忘形之意。后之學者不近智達。不體我佛建立教門。大不容易。才得入他門戶。行愿不習識見俱無。便要為師傳度弟子。做大模樣逞我能會。撞入邪魔黨類中。學他許多邪法雜毒入心。如落水鬼相似。黑地裡拖人入地獄去。苦哉苦哉。且如二祖斷臂立雪齊腰。的是當時為法忘軀。猛烈之志。本傳備載分明。學者自當詳究。豈可妄為甘受。謗法之罪永沈苦海之誅。永嘉云。非不非是不是。差之毫釐失千里。是則龍女頓成佛。非則善星生陷墜。信么盡情掃蕩閑傢俱。鐵樹花開別有春。
誓願流通
切惟。
【現代漢語翻譯】 現代漢語譯本： 可悲的是，那些被盲目的導師和瞎眼的庸才所矇蔽的人，他們互相傳授著錯誤的教義，以此來欺騙人們的性命，使人們從黑暗走向更深的黑暗，最終陷入錯誤的道路。為什麼不認真思考一下呢？達磨大師（Bodhidharma）（禪宗始祖）最初來到這片土地時，主張不立文字，直指人心，見性成佛。又怎麼會有什麼法可以傳授呢？難道沒有聽說過嗎？五祖弘忍大師（Fifth Patriarch Hongren）對六祖慧能（Sixth Patriarch Huineng）說：『佛以心傳心，法以心印心。』佛佛相傳的是本體，師師秘密傳授的是本心。莊子說：『如果道可以傳授給別人，沒有不傳給子孫的；如果道可以獻給別人，沒有不獻給君親的。』之所以不能傳授和獻出，是因為它內在沒有主宰，外在沒有憑證。我還聽說，我們的佛陀釋迦世尊（Sakyamuni Buddha）經歷了千生的磨練和百劫的修心，才從兜率天（Tushita Heaven）降生到王宮，捨棄了萬乘的榮華富貴，前往雪山修行，以麻麥為食，苦行六年，最終在見到啟明星時悟道成佛，成為人中聖人，被稱為大覺者，具備十種稱號，成為天人的導師。至於像喜鵲在巢頂上築巢，蘆葦芽穿透膝蓋之類的事情，都是當年的真實事件，最初並沒有什麼表法的含義，只是端坐不動，入定很久而忘記形體的意思。後來的學習者不接近有智慧的人，不體會我佛建立教門的艱難，才剛剛進入他的門庭，修行和願力都沒有學習，見識也完全沒有，就想要成為導師，傳授弟子，做出很大的樣子，炫耀自己能理解，結果撞入了邪魔的黨類中，學習了他們許多邪法，各種毒素進入心中，就像落水鬼一樣，在黑暗中拖人下地獄。真是可悲啊！比如二祖慧可（Huike）斷臂，在雪中站立，積雪齊腰，這確實是當時爲了求法而忘記自身，是猛烈的志向。本傳中記載得非常清楚明白，學習者應該仔細研究，怎麼可以胡亂地甘願承受謗法的罪過，永遠沉淪在苦海之中呢？永嘉玄覺（Yongjia Xuanjue）說：『非不非，是不是，差之毫釐，失之千里。』正確了，龍女（Naga maiden）可以立刻成佛；錯誤了，善星比丘（Sundara）會墮入地獄。相信嗎？盡情地掃蕩那些無用的東西，鐵樹開花，自有新的春天。
誓願流通 懇切地希望。
【English Translation】 English version: It is lamentable how those blinded by blind teachers and misguided fools deceive people's lives by mutually transmitting erroneous doctrines, leading them from darkness into deeper darkness, ultimately falling into wrong paths. Why not contemplate this seriously? Bodhidharma (the first patriarch of Zen) initially came to this land advocating no reliance on words, directly pointing to the human mind, seeing one's nature and becoming a Buddha. How then could there be any Dharma to transmit? Have you not heard? The Fifth Patriarch Hongren said to the Sixth Patriarch Huineng: 'Buddhas transmit mind with mind, Dharma seals mind with mind.' What Buddhas transmit to Buddhas is the fundamental substance, and what teachers secretly impart to teachers is the original mind. Zhuangzi said: 'If the Dao could be transmitted to others, there would be none who would not transmit it to their children and grandchildren; if the Dao could be offered to others, there would be none who would not offer it to their rulers and kin.' The reason it cannot be transmitted or offered is that it has no master within and no evidence without. I have also heard that our Buddha Sakyamuni (Sakyamuni Buddha) underwent thousands of lives of refinement and hundreds of kalpas of mind cultivation before descending from Tushita Heaven (Tushita Heaven) to the royal palace, abandoning the glory and wealth of ten thousand chariots, going to the Himalayas to practice, eating sesame and wheat, practicing austerities for six years, and finally attaining enlightenment and becoming a Buddha upon seeing the morning star, becoming a sage among humans, known as the Greatly Awakened One, possessing ten titles, and becoming a teacher of gods and humans. As for things like magpies building nests on the tops of trees, and reeds piercing through knees, these were all real events of that time, initially without any symbolic meaning, simply meaning sitting still, entering samadhi for a long time and forgetting the body. Later learners do not approach the wise, do not appreciate the difficulty of our Buddha establishing the teachings, and having just entered his gate, without learning practice and vows, and without any knowledge, they want to become teachers, transmit disciples, make a grand appearance, and show off their ability to understand, and as a result, they stumble into the party of demons, learning many of their evil practices, and various poisons enter their minds, like drowning ghosts, dragging people into hell in the darkness. How pitiful! For example, Huike (Huike), the Second Patriarch, cutting off his arm and standing in the snow up to his waist, this was indeed forgetting oneself for the sake of seeking the Dharma at that time, a fierce aspiration. The original biography records it very clearly, and learners should study it carefully. How can they recklessly and willingly bear the sin of slandering the Dharma, forever sinking in the sea of suffering? Yongjia Xuanjue (Yongjia Xuanjue) said: 'Not not-not, is is-not, a difference of a hair's breadth leads to a thousand miles astray.' If correct, the Naga maiden (Naga maiden) can instantly become a Buddha; if wrong, Sundara (Sundara) will fall into hell. Do you believe it? Sweep away all useless things to your heart's content, and when the iron tree blooms, there will be a new spring.
Vow to circulate Sincerely hope.
最初一念。元從凈土中來。泊沒多生。未脫娑婆世界。幸逢蓮社得遇正宗。仰藉三寶余庥。感沐導師化育。伏為教門之下多有錯路修行。嗟信心盡作魔民致良善俱遭邪墜。正因泯絕慧命難存。反招謗法深愆。豈有誦持功德。睹斯境界以長吁。痛切身心而不忍。是乃搜大藏之要旨用證本宗。掃百家之是非開明大道。並是依經辨理顯正摧邪。照了無私故名寶鑑。俾夫後學照心目而妍丑自知。導彼迷途達家鄉而免諸流浪。是集克就鄙志當陳百拜祖庭。重申大誓。告白十方諸佛諸大祖師。望賜慈光證明祈禱。普度敬自發心立愿照依。所集蓮宗寶鑑篇。字數一字三禮。每一禮念楞嚴咒心一遍。三稱南無觀世音菩薩尊號。望悲心而憐憫。賜法力以冥加。俾魔外以歸依。冀真乘之流佈。與彼盲瞑開眼目。于諸病苦作良醫。昏衢黑暗之中為燈為燭。苦海洪波之內為舟為航。危險處作大橋樑。迷路中示其正道。普為十方蓮社諸上善人。同期懺滌于身心。各愿消除于業障。非法說法之咎。法說非法之愆。一智慧滅萬年愚。一燈能破千年暗。妄意消而空花滅。正信生而凈行彰。信禮彌陀普同迴向。與諸大眾並從今日發菩提。盡于未來永劫。常行菩薩道離非梵行。遠邪見師。愿盡此報身同生安養國。常修六念及六波羅。廣運四心與四弘誓。發四
十八愿如阿彌陀。得唸佛三昧如大勢至。修普賢之行愿。等觀音之慈悲。學大智慧如文殊。次登補處如彌勒。頓入法界圓證上乘。分身遍至於十方。大悲普度於一切。建法幢立宗旨。耀慧日除癡冥。諸魔外道悉歸降。匝地普天皆向化。辯才無礙廣利塵沙。威德無邊拯濟含識。父母師長俱登解脫之門。累劫怨親盡出沉淪之海。伏望睹是集者。起護法心。蕩歷劫之迷情。破千重之疑網。頓豁正眼。明悟本心。凈土道場不動足到。西方大聖如對目前。萬法瞭然妙在茲也。惟冀。天龍歡喜。聞正法以護持。凡聖歸依掃邪風而絕跡。弘揚祖道廣播宗風。融大千同爲清泰之邦。俾四海共樂無為之化。正見邪見盡入無生。
皇恩。
佛恩一時等報。虛空界盡。眾生界盡。眾生業盡。眾生煩惱盡。我願乃盡。而虛空界乃至眾生界煩惱不可盡故。我此愿王無有窮盡。唸唸相續無有間斷。身語意業無有疲厭。普賢菩薩發願如是。諸大祖師發願亦如是。我今發願亦如是。普為蓮社大眾發願亦如是。盡未來際一切情與無情發願亦如是。如是如是。無不如是。愿同如是恒沙眾。盡入如來愿海中。
廬山蓮宗寶鑑唸佛正論卷第十(終)
名德題跋(十一章)
余嘗觀夫今之所謂崇蓮宗者。多不本遠祖之意。非惟
【現代漢語翻譯】 現代漢語譯本：愿如阿彌陀佛（Amitabha，意為無量光佛），得唸佛三昧（Samadhi，意為正定）如大勢至菩薩（Mahasthamaprapta，意為大精進菩薩）。修普賢菩薩（Samantabhadra，意為大行愿菩薩）之行愿，等觀音菩薩（Avalokitesvara，意為觀世音菩薩）之慈悲。學大智慧如文殊菩薩（Manjusri，意為大智菩薩），次登補處如彌勒菩薩（Maitreya，意為慈氏菩薩）。頓入法界，圓證上乘。分身遍至於十方，大悲普度於一切。建法幢，立宗旨，耀慧日，除癡冥。諸魔外道悉歸降，匝地普天皆向化。辯才無礙，廣利塵沙，威德無邊，拯濟含識。父母師長俱登解脫之門，累劫怨親盡出沉淪之海。伏望睹是集者，起護法心，蕩歷劫之迷情，破千重之疑網，頓豁正眼，明悟本心。凈土道場不動足到，西方大聖如對目前。萬法瞭然，妙在茲也。惟冀天龍歡喜，聞正法以護持，凡聖歸依，掃邪風而絕跡。弘揚祖道，廣播宗風，融大千同爲清泰之邦，俾四海共樂無為之化。正見邪見盡入無生。 皇恩。 佛恩一時等報。虛空界盡，眾生界盡，眾生業盡，眾生煩惱盡，我願乃盡。而虛空界乃至眾生界煩惱不可盡故，我此愿王無有窮盡。唸唸相續無有間斷，身語意業無有疲厭。普賢菩薩發願如是，諸大祖師發願亦如是，我今發願亦如是，普為蓮社大眾發願亦如是，盡未來際一切情與無情發願亦如是。如是如是，無不如是。愿同如是恒沙眾，盡入如來愿海中。 廬山蓮宗寶鑑唸佛正論卷第十(終) 名德題跋(十一章) 余嘗觀夫今之所謂崇蓮宗者，多不本遠祖之意。非惟
【English Translation】 English version: May I be like Amitabha (Amitabha, meaning Infinite Light Buddha) in the Eighteenth Vow. May I attain the Samadhi (Samadhi, meaning Right Concentration) of mindfulness of the Buddha like Mahasthamaprapta (Mahasthamaprapta, meaning Great Strength Bodhisattva). May I cultivate the practices and vows of Samantabhadra (Samantabhadra, meaning Universal Worthy Bodhisattva), and equal the compassion of Avalokitesvara (Avalokitesvara, meaning the Bodhisattva Who Observes the Sounds of the World). May I learn great wisdom like Manjusri (Manjusri, meaning Great Wisdom Bodhisattva), and next ascend to the position of successor like Maitreya (Maitreya, meaning the Benevolent One). May I instantly enter the Dharma Realm and perfectly realize the Supreme Vehicle. May I manifest countless bodies throughout the ten directions, and universally deliver all beings with great compassion. Establish the Dharma banner, set up the tenets, illuminate the sun of wisdom, and dispel the darkness of ignorance. May all demons and heretics surrender, and the entire world turn towards transformation. May I have unobstructed eloquence, broadly benefiting countless beings, and boundless power and virtue, rescuing all sentient beings. May parents and teachers together ascend to the gate of liberation, and may all karmic creditors from countless kalpas escape the sea of suffering. I humbly hope that those who see this collection will arouse the mind of protecting the Dharma, dispel the delusions of countless kalpas, break through the thousand layers of doubt, and suddenly open the true eye, clearly realizing the original mind. Without moving a foot, one arrives at the Pure Land sanctuary, and the Great Sage of the West appears as if before one's eyes. All dharmas are clearly understood, and the wonder lies herein. I only hope that the devas and dragons rejoice, hearing the true Dharma and protecting it, that ordinary beings and sages take refuge, sweeping away evil winds and eradicating their traces. Promote the ancestral path, widely spread the teachings of the school, and merge the great thousand worlds into a land of purity and peace, so that the four seas may together rejoice in the transformation of non-action. May right views and wrong views all enter non-birth. Imperial Grace. May the grace of the Buddha be equally repaid at once. 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 because the realm of empty space, and even the afflictions of the realm of sentient beings, cannot be exhausted, therefore my King of Vows has no end. Thought after thought, it continues without interruption, and body, speech, and mind never tire. Samantabhadra Bodhisattva made vows in this way, all the great patriarchs made vows in this way, I now make vows in this way, I make vows for the great assembly of the Lotus Society in this way, and all sentient and non-sentient beings throughout the endless future make vows in this way. Thus, thus, nothing is not thus. May we, like the countless sands of the Ganges, all enter the ocean of the Tathagata's vows. Lushan Lotus School Treasure Mirror Treatise on Right Mindfulness of the Buddha, Volume 10 (End) Eminent Virtues' Colophons (Chapter 11) I have often observed that those who today claim to venerate the Lotus School mostly do not base themselves on the intentions of the distant ancestors. Not only
夫其進修之序。亦且惑于邪師謬解。深恨未有能救其弊者。優曇大師乃采經論傳記。至於古今名儒宿衲。集諸善言刪潤著述而成一書。凡十卷。曰蓮宗寶鑑。立正論以破邪說。發真智以祛妄情。其言理也深而明。其敘事也詳而盡。會三教而歸一源。正一已以規眾信。如鏡照像洞然明白。豈特俾諸善流專念彌陀祈生凈土。直欲人人明自本心見自本性立地成佛而已。以余嘗主東林。欲求轉語為證。返復數過真得我心之所同然者。乃合掌西向而歸之曰。善哉善哉如是如是。旹乙巳大德八年八月十五日。明州天童圓應叟凈日題。
寶鑑者照心之鏡也。鏡主乎明則爍一切昏□。辨一切妍丑。懸之當臺靡所不見。東林祖堂優曇大師名普度。具正知見。每念蓮宗謬解乖真。折衷儒釋之書。撰為寶鑑十卷。發明唸佛正宗三昧。凡一字字一句句。質之佛祖龍天。並是掃空魔說。實為法門一大條貫。其用意誠且公勤且苦。扶宗勇敢之心與十八賢立教之心共個關紐。聞者見者咸趨通途。或順或違同一清泰。復為偈云。千載蓮宗宏正論。明逾寶鑑掛青霄。今將印板打成去。萬兩黃金也合消。
蓮宗 書
參禪主乎見性。閱教貴乎照心。予謂唸佛一門禪教並行者也。今有優曇度法師。纂集古今唸佛要旨。總成一部。目曰蓮宗寶
【現代漢語翻譯】 現代漢語譯本：至於他進修的次序，也常被邪師的錯誤解釋所迷惑，深感遺憾未能有人能糾正這些弊端。優曇大師於是採擷經論傳記，乃至古代和現代的名儒高僧的善言，加以刪改潤色，著述成一部書，共十卷，名為《蓮宗寶鑑》。它樹立正確的理論以破除邪說，啓發真正的智慧以去除虛妄的情感。它的說理深刻而明白，它的敘事詳盡而周全，會通儒釋道三教而歸於同一源頭，端正一種信仰以規範大眾的信念，就像鏡子照物像一樣洞徹明白。豈止是讓眾多的善男信女專心念誦彌陀佛，祈求往生凈土，簡直是要人人明白自己的本心，見到自己的本性，當下成就佛果而已。我曾經主持東林寺，想要尋求可以印證的言論，反覆閱讀多次，真正得到了我心中所認同的。於是合掌向西，歸敬此書，說道：『好啊！好啊！正是這樣！正是這樣！』時在乙巳年大德八年八月十五日，明州天童寺圓應叟凈日題。
《寶鑑》是照亮內心的鏡子。鏡子的作用在於明亮，從而照亮一切昏暗，辨別一切美醜。將它懸掛在高處，沒有什麼不能照見。東林寺祖堂的優曇大師，法名普度（Pudu，意為普遍救度），具有正確的知見。他常常感念蓮宗的錯誤解釋背離了真理，於是折中儒釋兩家的書籍，撰寫成《寶鑑》十卷，闡明唸佛正宗的三昧（Samadhi，指正定）。凡是每一個字、每一句話，都經過佛祖和護法龍天的驗證，全部掃除了邪魔外道的邪說，實在是佛法中的一大綱領。他的用心真誠、公正、勤勉、刻苦，扶持宗門的勇敢之心與十八賢（指凈土宗的十八位高僧大德）創立教義的心意息息相關。聽到的人、見到的人都走向通途，無論是順境還是逆境，都同樣能夠達到清泰的境界。又作偈語說：『千載蓮宗宏揚正論，明逾寶鑑懸掛青霄。如今將印板打製完成，萬兩黃金也值得花費。』
蓮宗（Lianzong，指凈土宗） 書
參禪主要在於見性，閱讀經典貴在照亮內心。我認爲念佛這一法門是禪和教並行不悖的。現在有優曇度法師，纂集古今唸佛的要旨，總整合一部書，名為《蓮宗寶鑑》（Lianzong Baojian，指凈土宗的寶鏡）。
【English Translation】 English version: As for the order of his progress in learning, he was often misled by the erroneous interpretations of heretical teachers, deeply regretting that no one could correct these malpractices. Master Youtan (Youtan, name of a monk) then collected sutras, treatises, biographies, and even the good words of famous Confucian scholars and eminent monks of ancient and modern times, revised and polished them, and wrote a book in ten volumes, entitled 'Lianzong Baojian' (Lotus School Precious Mirror). It establishes correct theories to refute heresies, and inspires true wisdom to dispel false emotions. Its reasoning is profound and clear, and its narration is detailed and comprehensive. It unites the three teachings of Confucianism, Buddhism, and Taoism and returns to the same source, and rectifies one belief to regulate the beliefs of the masses, just like a mirror reflecting images, clear and bright. It not only enables the many virtuous men and women to wholeheartedly recite Amitabha Buddha and pray for rebirth in the Pure Land, but also wants everyone to understand their own original mind, see their own original nature, and attain Buddhahood on the spot. I once presided over Donglin Temple, wanting to seek words that could be verified, and after reading it repeatedly, I truly obtained what my heart agreed with. So I put my palms together facing west and paid homage to this book, saying: 'Good! Good! It is so! It is so!' It was on the fifteenth day of the eighth month of the eighth year of Dade in the year of Yisi, inscribed by Jingri of Yuanyingsou of Tiantong Temple in Mingzhou.
'Baojian' (Precious Mirror) is a mirror that illuminates the heart. The function of a mirror lies in its brightness, thereby illuminating all darkness and distinguishing all beauty and ugliness. Hanging it high, there is nothing that cannot be seen. Master Youtan (Youtan, name of a monk) of the ancestral hall of Donglin Temple, with the Dharma name Pudu (Pudu, meaning universal salvation), has correct knowledge and views. He often feels that the erroneous interpretations of the Lotus School (Lianzong, refers to Pure Land School) deviate from the truth, so he compromises the books of Confucianism and Buddhism, and writes 'Baojian' in ten volumes, expounding the Samadhi (Samadhi, refers to concentration) of the Pure Land School's orthodox chanting of Buddha. Every word and every sentence has been verified by the Buddhas and ancestral masters and the dragon gods of Dharma protection, and all the heretical sayings of demons and outsiders have been swept away. It is indeed a major guideline in the Dharma. His intention is sincere, fair, diligent, and painstaking. His brave heart in supporting the sect is closely related to the hearts of the Eighteen Sages (refers to the eighteen eminent monks of the Pure Land School) in establishing the teachings. Those who hear it and see it all go to the thoroughfare, and whether in favorable or adverse circumstances, they can all reach the realm of Qingtai. He also composed a verse saying: 'For thousands of years, the Lotus School has promoted correct theories, brighter than a precious mirror hanging in the blue sky. Now that the printing plates have been made, it is worth spending ten thousand taels of gold.'
Lianzong (Lianzong, refers to Pure Land School) Book
Participating in Chan (Zen) mainly lies in seeing one's nature, and reading scriptures values illuminating one's heart. I believe that the method of reciting the Buddha's name is a parallel practice of Chan and doctrine. Now there is Dharma Master Youtan Du, who has compiled the essential points of reciting the Buddha's name from ancient and modern times, and compiled them into a book entitled 'Lianzong Baojian' (Lianzong Baojian, refers to Precious Mirror of the Lotus School).
鑒。若其自信得及凈念相繼。奚以文為。若其執妄謬解妍丑不分。白日迷程投吳適越者。是當取此為司南。大德乙巳良月望日。婺西峰宗信跋。
彌陀自性時時現。凈土唯心法法彰。誰憶遠公千載后。蓮宗寶鑑見重光。
大慶壽西云題
東林蓮社度宗師述
蓮宗寶鑑復以謁遠寄囑□再讀起敬敬說偈就簡以謝。
大地眾生病痛深。向膏肓際巧施針。白蓮池□優曇現。萬斛香浮盧阜陰。
薦福月而
參禪予所不去。唸佛亦非予所去者。聞禪有禪病。佛有佛魔。去聖時遙比比皆是優曇師眼不忍見。廣援正經盡祛邪說。是集不為無補矣。噫安得盡大地人披翻寶鑑洞見法源能所識銷是非情盡。以惟心凈土本地風光並相忘于言象之表。此予所以不能無說焉。
平江幻住明本敬跋
法不孤起仗境方生。劍離匣為不平。藥出瓶因救病。優曇大師傷蓮宗之凋瘵。搜索大藏討究百家。發明唸佛三昧捃摭完成的書。目之曰寶鑑。事分十門理符一致。排斥邪說訂審舛訛。咸有準憑非私臆論。洗頑嚚于意地。破偏執於心源。坐進覺城光揚。祖道使正教大。明於一統釋疑。情桎梏于畛畦。導黎庶于重昏。報皇恩于萬世。贊莫及矣貽諸后云。
荊岑接待主智通拜書
結蓮社以開宗。
【現代漢語翻譯】 現代漢語譯本： 鑒（鑒：鏡子，借鑑）。如果他自信能夠達到凈念相繼（凈念相繼：指唸佛時心無雜念，唸唸相續的狀態），那又何必需要文字呢？如果他執迷於虛妄，謬解佛法，分辨不清美醜，就像大白天迷路，想要去吳國卻跑到越國一樣，那才應該拿這本書當做指南針。大德乙巳年良月望日，婺西峰宗信題跋。 彌陀自性時時顯現，凈土唯心法法彰顯。誰還記得慧遠大師（遠公）千年之後的事蹟？《蓮宗寶鑑》重現光明。 大慶壽西云題 東林蓮社度宗師述 《蓮宗寶鑑》再次拜讀，寄託對慧遠大師的敬意，再次閱讀後心生敬佩，作偈簡單表達謝意。 大地眾生病痛深重，好像病入膏肓之際巧妙地施針。白蓮池中優曇花（優曇：祥瑞之花，比喻佛法難得）顯現，萬斛香氣飄浮在廬山（盧阜）的陰影中。 薦福月而 參禪不是我所傾向的，唸佛也不是我所排斥的。聽說禪有禪病，佛有佛魔。去聖遙遠，這種情況比比皆是，優曇大師（優曇師）的眼睛不忍心看到。廣泛引用正經，竭力去除邪說。這本書的編纂並非沒有補益。唉，怎樣才能讓所有人都翻開《寶鑑》，洞見法源，能所雙亡，是非情盡，以唯心凈土（唯心凈土：指凈土由心所造，心凈則國土凈），本地風光，一起相忘于言語文字之外呢？這就是我不能不說的原因啊。 平江幻住明本敬跋 法不孤起，仗境方生。劍離開劍匣是爲了匡扶正義，藥從瓶中取出是爲了救治疾病。優曇大師（優曇大師）哀傷蓮宗的衰敗，搜索大藏經，研究百家之說，闡明唸佛三昧（唸佛三昧：通過唸佛達到的一種禪定狀態），收集整理完成的書，命名為《寶鑑》。事情分為十個方面，道理符合一致。排斥邪說，訂正錯誤，都有依據，不是個人的臆斷之論。洗滌頑固愚昧於意念之地，破除偏頗執著於心源之處。坐著進入覺悟之城，光大弘揚祖師之道，使正教大明于天下，消除對疆界的疑惑和束縛，引導百姓脫離重重昏昧，報答皇上的恩德于萬世。讚美之詞無法企及，留給後人吧。 荊岑接待主智通拜書 結成蓮社以開創宗派。
【English Translation】 English version: Preface. If one is confident enough to achieve pure thought succession (凈念相繼: continuous mindfulness of Buddha without distractions), then what is the need for writing? If one is deluded and misinterprets the Dharma, unable to distinguish between beauty and ugliness, like getting lost in broad daylight, heading to Yue (越) when trying to reach Wu (吳), then this book should be taken as a compass. In the auspicious month of Yisi (乙巳) in the Dade (大德) era, on the fifteenth day, Zongxin (宗信) of Wuxi Peak (婺西峰) wrote this postscript. Amitabha's (彌陀) self-nature manifests at all times, the Pure Land (凈土) is mind-only, and every Dharma (法) is revealed. Who remembers Master Huiyuan (慧遠大師, 遠公) after a thousand years? The 'Treasure Mirror of the Lotus School' (蓮宗寶鑑) sees renewed light. Inscribed by Da Qingshou Xiyun (大慶壽西云) Narrated by Master Duzong (度宗師) of the Donglin Lotus Society (東林蓮社) Re-reading the 'Treasure Mirror of the Lotus School' (蓮宗寶鑑), expressing respect for Master Huiyuan (慧遠大師), and after re-reading, feeling admiration, composing a verse to express gratitude simply. The suffering of beings on Earth is deep, like skillfully applying needles when the disease has reached the vital organs. The Udumbara flower (優曇: auspicious flower, metaphor for the rarity of the Dharma) appears in the White Lotus Pond (白蓮池), and ten thousand measures of fragrance float in the shade of Mount Lu (廬山, 盧阜). Written by Yue'er (月而) of Jianfu Temple (薦福) Chan (禪) is not what I lean towards, and neither is Pure Land (唸佛) what I reject. I have heard that Chan has Chan sickness, and Buddha has Buddha demons. Since the departure of the sages, such cases are common. Master Udumbara (優曇師) could not bear to see this. He extensively cited the correct scriptures and exhausted efforts to remove heretical views. This compilation is not without benefit. Alas, how can all people on Earth open the 'Treasure Mirror' (寶鑑), deeply see the source of the Dharma, eliminate the duality of subject and object, and exhaust the emotions of right and wrong, so that the mind-only Pure Land (唯心凈土), the original landscape, can be forgotten together beyond words and symbols? This is why I cannot remain silent. Respectfully inscribed by Mingben (明本) of Huanzhu (幻住) in Pingjiang (平江) The Dharma does not arise alone; it depends on circumstances to manifest. A sword leaves its sheath to right injustice, and medicine comes out of the bottle to cure illness. Master Udumbara (優曇大師) grieved over the decline of the Lotus School (蓮宗). He searched the Tripitaka (大藏經), studied the teachings of various schools, elucidated the Samadhi of Buddha Recitation (唸佛三昧: a state of meditative concentration achieved through reciting the name of Buddha), and compiled them into a book, naming it 'Treasure Mirror' (寶鑑). Matters are divided into ten aspects, and the principles are consistent. It rejects heretical views, corrects errors, and has evidence, not personal speculation. It washes away stubborn ignorance in the realm of thought and breaks down biased attachments in the source of the mind. Sitting, one enters the city of enlightenment, glorifying and promoting the way of the patriarchs, making the orthodox teaching greatly clear in the unified world, dispelling doubts and shackles about boundaries, guiding the common people out of deep darkness, and repaying the emperor's kindness for all ages. Praise cannot reach it; leave it to future generations. Respectfully written by Zhitong (智通), the host of Jingcen Reception (荊岑接待) Forming the Lotus Society (蓮社) to establish a school.
遠祖垂範于千載之上。集法寶以爲鑑。優曇示現於像季之時。以蓮為名。顯一心□本凈。其為宗也攝三根圓證真□。以寶為喻。濟萬有以無窮。其爲鑑也爍群昏洞超□劫卓然為一家正論。廓然破諸宗異說。披文三複實非小補。嘗觀□□集中禪經序有。所謂千載之下優曇再證可不圻乎。祖師遠記果符於今日。信而有徴矣。
天峰比丘 致祐 拜手書
禮云。其人存則其政舉。旨哉斯言三宗。
聖人垂世立教。覺斯民之未覺。途殊而歸同。中古以降支分派列。愈出而愈政。失其本旨者可勝道哉。蓮教自東晉廬山尊者啟其端。當時名流如劉雷諸賢皆在社中。其盛集概可想見矣。逮至宋末群不逞輩指蓮宗而聚。眾不知本旨有玷。前賢為世所嗤久矣。東林祖堂優曇大師憫斯教之湮微。救流俗之邪舛。蒐集善言纂成一編。目曰蓮宗寶鑑。使佛祖之道復還舊貫。確然正論皎如日星。愿諸佛子見自性彌陀悟本來清凈。又何獨稱揚聖號。想念西方然後得生凈土耶。作如是見者辜負廬山尊者不少矣。至大改元良月立冬日。翰林學士承旨資善大夫知制誥兼修國史疇齋張仲壽書。
裂蓋網出愛河。破無明超有漏。惟唸佛法門為最。茍不越一念而契證。則塵沙剎海廓然歸乎。智照無東西之間凈穢之殊。四生九有咸入神通
【現代漢語翻譯】 現代漢語譯本： 遠祖的垂範在千百年之上，彙集佛法珍寶作為借鑑。優曇花在末法時代示現，以『蓮』為名，彰顯一心本自清凈的宗義。這個宗義涵蓋上、中、下三根之人，圓滿證得真實智慧，以珍寶為比喻，救濟萬物，功德無窮。這面寶鑑照亮一切昏暗，洞徹超越無數劫數，卓然成為一家正論，廓清並破除各種宗派的異端邪說。仔細研讀文中的內容，確實能起到很大的幫助。我曾經在某集中禪經的序言中看到：『所謂千年之後，優曇花再次顯現來證明』，這難道不是值得我們重視的嗎？祖師遙遠的預言，果然應驗在今天，真實可信，有憑有據。
天峰比丘 致祐 拜手敬書
《禮記》說：『如果這個人還在，那麼他的政令就能推行。』這句話真是精闢啊！三宗的聖人垂教於世，是爲了覺悟那些尚未覺悟的民眾，道路不同，但最終歸宿相同。中古時期以後，佛法分支越來越多，越發展越偏離正道，失去根本宗旨的情況簡直數不勝數。蓮宗自東晉廬山慧遠尊者開創以來，當時的名流如劉遺民、雷次宗等賢士都在社中，其盛況可以想見。到了宋朝末年，一些不法之徒借蓮宗的名義聚眾，大眾不明白蓮宗的本旨，玷污了前賢的名聲，長期以來被世人所恥笑。東林祖堂的優曇大師，憐憫蓮宗的衰微，救正世俗的邪謬，蒐集善言，編纂成一部書，命名為《蓮宗寶鑑》，使佛祖的教義恢復到原來的面貌，確鑿無疑的正論，像日月星辰一樣明亮。希望各位佛弟子見到自性彌陀，悟到本來清凈的佛性，又何必僅僅稱揚佛號，想念西方極樂世界，然後才能往生凈土呢？如果抱著這樣的見解，那就辜負了廬山慧遠尊者的一番苦心了。至大改元良月立冬日，翰林學士承旨資善大夫知制誥兼修國史疇齋張仲壽書。
撕裂覆蓋的羅網，跳出愛河，破除無明，超越有漏，只有唸佛法門最為殊勝。如果不超越一念而契入證悟，那麼塵沙般眾多的剎土和大海，都將廓然迴歸本源。智慧的照耀沒有東西方之間的分別，也沒有凈土和穢土的差別。四生九有的眾生，都能進入神通的境界。
【English Translation】 English version: The exemplary conduct of the ancient patriarchs extends over thousands of years, gathering the treasures of the Dharma as a mirror. The Udumbara flower appears in the degenerate age, taking 'Lotus' as its name, revealing the inherently pure nature of the One Mind as its doctrine. This doctrine encompasses individuals of superior, middling, and inferior faculties, perfectly realizing true wisdom, using treasures as a metaphor, saving all beings with boundless merit. This precious mirror illuminates all darkness, thoroughly transcends countless kalpas, standing firmly as a correct discourse of one family, clarifying and refuting the heterodox views of various schools. Carefully studying the contents of the text truly provides great assistance. I once saw in the preface of a certain collection of Chan scriptures: 'What is called the Udumbara flower reappearing after a thousand years to prove [the Dharma]', is this not something we should value? The distant prophecy of the patriarch has indeed come true today, trustworthy and verifiable.
Bhikkhu Zhìyòu of Tianfeng respectfully writes.
The Book of Rites says: 'If the person is still present, then their policies can be implemented.' These words are truly insightful! The sages of the Three Schools taught the world to awaken those who are not yet awakened, the paths are different, but the final destination is the same. After the Middle Ages, the branches of Buddhism became more and more numerous, and the more they developed, the more they deviated from the right path, and the situations of losing the fundamental purpose are countless. Since Venerable Huiyuan of Mount Lu in the Eastern Jin Dynasty founded the Lotus School, famous figures such as Liu Yimin and Lei Cizong were all in the society at that time, and its grand occasion can be imagined. By the end of the Song Dynasty, some unscrupulous people gathered in the name of the Lotus School, and the public did not understand the original intention of the Lotus School, tarnishing the reputation of the former sages, and have long been ridiculed by the world. Great Master Udumbara of the Donglin Ancestral Hall, pitying the decline of the Lotus School, correcting the evil of the secular world, collected good words and compiled them into a book, named 'The Precious Mirror of the Lotus School', so that the Buddha's teachings could be restored to their original appearance, the undoubted correct theory, as bright as the sun, moon and stars. May all Buddhist disciples see the Amitabha of their own nature, and realize the originally pure Buddha-nature, why only praise the Buddha's name, think of the Western Pure Land, and then be able to be reborn in the Pure Land? If you hold such a view, you will fail Venerable Huiyuan of Mount Lu.
On the day of the Beginning of Winter in the auspicious month of the first year of the Zhìdà reign, written by Zhāng Zhòngshòu of Chóuzhāi, Academician of the Hanlin Academy, Intendant of Affairs, Grand Master Zīshàn, Drafter of Edicts, and Compiler of National History.
Tearing apart the covering net, jumping out of the river of love, breaking through ignorance, transcending outflows, only the Dharma-door of Buddha-Recollection is the most supreme. If one does not transcend a single thought and enter into realization, then the countless lands and seas like dust and sand will all return to the origin. The illumination of wisdom has no distinction between East and West, nor is there any difference between pure and impure lands. Beings of the Four Births and Nine Existences can all enter the realm of supernatural powers.
大光□藏自遠祖立教見聞薰脩獲益者。不可週知而悉數也。嗟乎去古時遙法久成弊。優曇老師終見不平。集大藏要文群賢明跡。曰蓮宗寶鑑。親捧綸音流通於世。真萬古不易之論。俾后之學者鑒斯文。具正見同遊常寂光土。豈小補哉。歲甲寅正月旦日廬山無住道人竺源永盛 拜手。
父母非我親誰是最親者。諸佛非我道誰是最道者。古洪水月居士何道升。為母持齋施財。率眾同緣刊蓮宗寶鑑一部。流通佛法報答四恩。愿一切人得唸佛三昧如大勢至。母子歷生不相違。遠心開意解同證菩提。可謂孝慈之心至矣博矣。親恩佛恩一時報畢。余嘉其志合掌讚歎。為說偈云。
流通佛法報慈恩 母子天真一會人 為報諸方求佛者 看他樣子重生身
廬山優曇 普度 謹題
吾佛生於西方。大教流於中國。不言而自信。不化而自行者。以其機感相投自然而然也。至於東晉。廬山遠祖與諸高蹈賢士大夫。同結凈土妙緣。專修唸佛三昧。惺惺寂寂寂寂惺惺。發揚先覺之微言。永為後人之明鑑。上以陰翊皇度。下以化利生民。可謂盡善盡美而已。垂之千年復有繼踵。苾芻優曇應□每見稱蓮宗者未諳唸佛旨趣。謬解錯路修行目睹耳聞比比皆是擬避水溺卻遭火焚。憫斯愚輩痛切哀憐。由是□尋大藏。博採微言。
【現代漢語翻譯】 現代漢語譯本： 大光（Dà Guāng）□藏（Zàng）自遠祖（Yuǎnzǔ）立教（Lìjiào），見聞薰脩（Jiànwén Xūnxiū）獲益者，不可週知而悉數也。嗟乎！去古時遙，法久成弊。優曇（Yōután）老師終見不平，集大藏（Dàzàng）要文群賢明跡，曰《蓮宗寶鑑》（Liánzōng Bǎojiàn）。親捧綸音（Lúnyīn）流通於世，真萬古不易之論。俾后之學者鑒斯文，具正見同遊常寂光土（Chángjìguāng Tǔ），豈小補哉！歲甲寅正月旦日廬山（Lúshān）無住道人（Wúzhù Dàorén）竺源永盛（Zhú Yuán Yǒngshèng）拜手。 父母非我親，誰是最親者？諸佛非我道，誰是最道者？古洪水月居士（Gǔ Hóngshuǐ Yuè Jūshì）何道升？為母持齋施財，率眾同緣刊《蓮宗寶鑑》一部，流通佛法報答四恩。愿一切人得唸佛三昧（Niànfó Sānmèi），如大勢至（Dàshìzhì），母子歷生不相違，遠心開意解同證菩提（Pútí）。可謂孝慈之心至矣博矣！親恩佛恩一時報畢。余嘉其志，合掌讚歎，為說偈云： 流通佛法報慈恩，母子天真一會人，為報諸方求佛者，看他樣子重生身。 廬山（Lúshān）優曇（Yōután）普度（Pǔdù）謹題。 吾佛生於西方，大教流於中國。不言而自信，不化而自行者，以其機感相投自然而然也。至於東晉，廬山遠祖與諸高蹈賢士大夫，同結凈土（Jìngtǔ）妙緣，專修唸佛三昧（Niànfó Sānmèi），惺惺寂寂寂寂惺惺，發揚先覺之微言，永為後人之明鑑。上以陰翊皇度，下以化利生民，可謂盡善盡美而已。垂之千年復有繼踵。苾芻（Bìchú）優曇（Yōután）應□每見稱蓮宗（Liánzōng）者未諳唸佛旨趣，謬解錯路修行目睹耳聞比比皆是，擬避水溺卻遭火焚。憫斯愚輩痛切哀憐，由是□尋大藏（Dàzàng），博採微言。
【English Translation】 English version: The Great Light (Dà Guāng) □ Collection (Zàng), since the founding of the teachings by the distant ancestors (Yuǎnzǔ), those who have benefited from hearing, witnessing, cultivating, and practicing (Jiànwén Xūnxiū) are too numerous to know and count. Alas! The ancient times are far away, and the Dharma has long become corrupt. Master Yōután (Yōután) finally saw the injustice and collected essential texts from the Great Collection (Dàzàng) and the clear traces of virtuous individuals, calling it 'The Precious Mirror of the Lotus School' (Liánzōng Bǎojiàn). He personally presented the imperial decree (Lúnyīn) to circulate it in the world, truly an immutable discourse for all time. It allows later scholars to learn from this text, possess correct views, and together travel to the Land of Eternal Tranquility (Chángjìguāng Tǔ). Is this not a small contribution? On the first day of the first month of the year Jiǎyín, the recluse Zhú Yuán Yǒngshèng (Zhú Yuán Yǒngshèng) of Mount Lú (Lúshān) bows respectfully. If parents are not my closest relatives, who is the closest? If all Buddhas are not my path, who is the truest path? How did Layman Gǔ Hóngshuǐ Yuè (Gǔ Hóngshuǐ Yuè Jūshì) ascend? He observed precepts and gave alms for his mother, leading the assembly to jointly engrave a copy of 'The Precious Mirror of the Lotus School' (Liánzōng Bǎojiàn), circulating the Buddha's teachings to repay the four kinds of kindness. May everyone attain the Samadhi of Buddha Recitation (Niànfó Sānmèi), like Mahāsthāmaprāpta (Dàshìzhì), so that mother and child will not be separated in successive lives, and with open minds and understanding, together realize Bodhi (Pútí). It can be said that his filial and compassionate heart is supreme and vast! Parental kindness and the Buddha's kindness are repaid at once. I commend his aspiration, join my palms in praise, and speak this verse: Circulating the Buddha's teachings to repay compassionate kindness, mother and child are naturally together in one assembly. To repay those in all directions who seek the Buddha, look at his example and be reborn. Respectfully inscribed by Yōután (Yōután) Pǔdù (Pǔdù) of Mount Lú (Lúshān). Our Buddha was born in the West, and the Great Teaching flowed into China. It is self-believing without words and self-acting without transformation because the opportunities and feelings are in harmony, naturally so. As for the Eastern Jin Dynasty, the distant ancestor of Mount Lú and the lofty virtuous scholars and officials together formed a wonderful connection with the Pure Land (Jìngtǔ), specializing in the Samadhi of Buddha Recitation (Niànfó Sānmèi), being awake in stillness and still in wakefulness, promoting the subtle words of the enlightened ones, and forever being a clear mirror for later generations. Above, they secretly assisted the imperial rule, and below, they transformed and benefited the people. It can be said that they have achieved perfection. After a thousand years, there are those who continue to follow. Bhikshu (Bìchú) Yōután (Yōután) often sees those who claim to be of the Lotus School (Liánzōng) but do not understand the essence of Buddha Recitation, misunderstanding and going astray in their practice, which is witnessed and heard everywhere. They try to avoid drowning but end up being burned by fire. He pities these foolish people with deep sorrow. Therefore, he □ seeks the Great Collection (Dàzàng) and widely collects subtle words.
圖寫四土。綴文十篇。目曰寶鑑。不唯照分妍丑。抑亦明驗偽真。與盲者點開眼睛。與迷者指歸覺路。言言有據字字無虛。修行要旨勿越於斯。茲者奉佛弟子眾善人等生居聖世。感荷皇恩。幸聞佛祖正傳。得獲蓮宗寶鑑。坐閱行披歡喜踴躍。是以鳩集同志謹舍凈財。命工刊印流通。請師慈悲跋語。提攜晚進接引後來。茍勿拒焉實為幸矣。余再三辭義不從讓。遂乃焚香說偈贊曰。東晉廬山十八賢。鑿池引水種金蓮。蓮生華髮心明朗。華落蓮成道果圓。普度綴文名寶鑑。善人謄寫錄瓊篇。命工刊印流通施。永與人天作正傳。
大明宣德四年歲次己酉夏末秋初禪林解制日。僧錄司右講經古並沙門 敬跋
西蜀楚山和尚示眾唸佛警語
原夫佛不自佛。因心而佛。心不自心。由佛而心。離心無佛。離佛無心。心佛殊名體無二致。是故唸佛念心念心唸佛。無念無心無心無佛。心佛兩忘念不可得。只這不可得處。脫體分明纖塵不間。是以真機觸目遍界難藏。山色溪聲頭頭顯露。性相平等理事混融。個里覓一毫自他凈穢之相。了不可得。何聖凡迷悟之有耶。於此果能豁開智眼頓悟其旨。直下知歸。不妨慶快。設或未能領契須假方便而入。所謂方便而入者。何用別覓玄妙。但只要發起一個勇猛堅固信心。將一句阿彌陀
【現代漢語翻譯】 現代漢語譯本： 描繪四土（四種不同的佛國凈土）。編撰成十篇文章。命名為《寶鑑》。它不僅能照見美與醜的區別，還能明確驗證真與偽。為盲人點亮眼睛，為迷途者指明覺悟的道路。字字句句都有依據，沒有虛假之處。修行的要旨不會超出這些內容。如今，信佛的弟子和眾善人等，生於太平盛世，感念皇恩，有幸聽聞佛祖的正法真傳，得到蓮宗的寶鑑，坐著閱讀，走著披閱，歡喜踴躍。因此，聚集志同道合的人，恭敬地捐出乾淨的錢財，命工匠刊印流通。懇請師父慈悲地寫一篇跋語，提攜後輩，接引後來者。如果師父不拒絕，實在是我們的榮幸。我再三推辭，但大家義不容辭，於是焚香說偈讚道： 東晉廬山的十八賢士，開鑿池塘引水，種植金蓮。蓮花盛開，智慧萌發，心境明朗。蓮花凋謝，蓮子成熟，證得道果圓滿。普度法師編撰文章，名為《寶鑑》。善人謄寫記錄，如同珍貴的篇章。命工匠刊印流通施捨，永遠與人天作為正法流傳。 大明宣德四年，歲次己酉，夏末秋初，禪林解除結夏安居之日。僧錄司右講經古並沙門敬跋。 西蜀楚山和尚開示大眾唸佛警語： 原本，佛不是自己成為佛的，而是因為心而成為佛。心不是自己成為心的，而是由佛而成為心。離開心就沒有佛，離開佛就沒有心。心與佛雖然名稱不同，但本體沒有兩樣。因此，唸佛就是念心，念心就是念佛。無念就是無心，無心就是無佛。心與佛兩相忘卻，念頭也無法得到。就在這無法得到之處，完全透徹分明，沒有絲毫塵埃隔閡。因此，真機觸目皆是，遍滿整個世界難以隱藏。山色溪聲，處處顯露。自性與現象平等，理與事混融。在這裡尋找一絲一毫的自他、凈穢之相，完全不可能得到。哪裡還有聖凡迷悟的分別呢？如果能夠豁然打開智慧之眼，頓時領悟其中的旨意，直接知道歸宿，那就不妨慶幸快樂。如果還不能領會契入，就需要藉助方便法門而入。所謂方便法門而入，何必另外尋找玄妙之處？只要發起一個勇猛堅固的信心，將一句阿彌陀（Amitabha）
【English Translation】 English version: Describing the Four Lands (four different Buddha lands). Compiled into ten articles. Named 'The Precious Mirror'. It not only illuminates the distinction between beauty and ugliness but also clearly verifies truth and falsehood. It lights up the eyes for the blind and points out the path to enlightenment for the lost. Every word and sentence has a basis, and there is no falsehood. The essence of practice does not go beyond these contents. Now, the Buddhist disciples and all virtuous people, born in a prosperous age, grateful for the Emperor's grace, are fortunate to hear the Buddha's true teachings and obtain the Precious Mirror of the Lotus School, joyfully reading and studying it. Therefore, gathering like-minded people, they respectfully donate clean money to commission craftsmen to print and circulate it. They earnestly request the master to compassionately write a postscript, to guide the younger generation and lead those who come later. If the master does not refuse, it would be our great fortune. I declined repeatedly, but everyone insisted, so I burned incense and recited a verse of praise: The eighteen wise men of Mount Lu (Lushan) in the Eastern Jin Dynasty, dug ponds to draw water and planted golden lotuses. When the lotuses bloom, wisdom sprouts, and the mind becomes clear. When the lotuses wither and the lotus seeds mature, the fruit of the path is perfectly attained. Dharma Master Pudu compiled articles, named 'The Precious Mirror'. Virtuous people transcribe and record them, like precious chapters. Commissioning craftsmen to print, circulate, and donate them, forever transmitting the true Dharma to humans and gods. In the fourth year of the Xuande era of the Great Ming Dynasty, in the year of Jiyou, at the end of summer and the beginning of autumn, on the day of the end of the summer retreat in the Chan (Zen) forest. Jing, a Shramana (monk) and Right Lecturer of the Sangharakshita (Monk Registrar) Division, respectfully wrote this postscript. A Warning on Mindfulness of Buddha by the Venerable Chushan of Western Shu: Originally, the Buddha does not become a Buddha by himself, but becomes a Buddha because of the mind. The mind does not become a mind by itself, but becomes a mind because of the Buddha. Without the mind, there is no Buddha; without the Buddha, there is no mind. Although the names of mind and Buddha are different, their essence is not different. Therefore, to be mindful of the Buddha is to be mindful of the mind, and to be mindful of the mind is to be mindful of the Buddha. No-mind is no-mind, and no-mind is no-Buddha. When the mind and the Buddha are both forgotten, thoughts cannot be obtained. In this place where nothing can be obtained, everything is completely clear and distinct, without the slightest dust of separation. Therefore, the true opportunity is visible everywhere, and it is difficult to hide throughout the entire world. The colors of the mountains and the sounds of the streams are revealed everywhere. Nature and phenomena are equal, and principle and practice are integrated. To seek even a trace of self and other, purity and impurity, in this place is completely impossible. Where then is there any distinction between sage and ordinary, delusion and enlightenment? If one can suddenly open the eye of wisdom and instantly understand the meaning, directly knowing the destination, then one may rejoice and be happy. If one cannot yet comprehend and enter, one must rely on expedient means to enter. What are these so-called expedient means? There is no need to seek other mysterious things. One only needs to arouse a courageous and firm faith, and take the phrase 'Amitabha' (Amitabha)
佛頓在心目之間。不拘經行坐臥靜鬧閑忙。默默提撕頻頻返照。了知佛即是心。未審心是何物。要看這一念從甚麼處起。又復要看破這看的人畢竟是誰。如是觀照唸唸無間。久久自然煉成一片水泄不通。忽于聞聲見色應機接物處。不覺驀然冷灰。豆爆烈崩虛空之時。管取參究事畢到此。便見自性彌陀。頭頭顯現常光凈土。觸處洞然。始信吾言不欺于汝。而其平生修行之志。亦乃驗于茲矣。恐猶未諭。重說偈言。
心佛由來強立名 都緣攝念遣迷情 根塵頓處心珠現 幻翳空來慧鏡明 一法不存猶是妄 全機拶碎未為平 直須揣見虛空骨 看取優曇火內生
淮陽曉山和尚勸修凈業箴
三途罪報因業重。六趣沉淪為惡多。若欲出離生死海。速須回首念彌陀。
一個彌陀佛。人人本具足。只緣癡嗔愛。生死虛出沒。苦海業因循。萬劫受迷津。不發回頭念。轉入展轉深。勸君須猛烈。唸佛宜超越。西方有世界。名曰安養國。九品妙蓮臺。三空真實際。寶殿寶樓閣。黃金以布地。光明常照耀。無三惡道懼。示汝諸有情。可以整心趣。棄卻貪嗔癡。大家秉智慧。冷眼掛眉間。看破紅塵事。積金玉如山。難買三寸氣。眷屬與恩親。暫如傀儡戲。生前一聚歡。死後誰能替。終有散場時。有甚風流
【現代漢語翻譯】 現代漢語譯本：佛就在你的心念之間。無論是在行走、站立、坐臥，還是在安靜、喧鬧、空閑、忙碌的時候，都要默默地提起正念，時時反觀自照。要清楚地知道佛就是心，但也要進一步探究心到底是什麼。要觀察這一念頭是從哪裡生起的，還要看破這個『看』的人究竟是誰。像這樣觀照，唸唸相續不斷，時間久了自然能煉成一片水泄不通的境界。忽然在聽到聲音、看到顏色、應對機緣、接觸事物的時候，不經意間就像冷灰中爆出豆子一樣，崩裂虛空。到那時，自然就參究完畢了。到了這個地步，就能見到自性彌陀（自性就是阿彌陀佛），處處顯現常寂光凈土（永恒光明的清凈國土），觸目所及都是洞然明白。這時才會相信我說的話沒有欺騙你，而你平生修行的志向，也就在這裡得到驗證了。恐怕你還不能完全明白，我再用偈語來說明：
『心』和『佛』本來就是勉強安立的名詞，都是爲了收攝念頭，遣除迷惑的情感。 根塵接觸的當下，心珠（比喻清凈的心性）就會顯現；幻象和遮蔽消除了，智慧之鏡就會明亮。 即使一法都不存在，仍然是虛妄；即使將所有的機用都粉碎，也還不是真正的平靜。 必須揣摩到虛空的骨骼，看看優曇花（比喻稀有）在火焰中生長。
淮陽曉山和尚勸修凈業箴
墮入三惡道的罪報，是因為業力深重；在六道中沉淪，是因為惡業太多。如果想要脫離生死的苦海，必須趕快回頭唸誦彌陀（阿彌陀佛）。
一個阿彌陀佛，人人本來就具備。只因爲有愚癡、嗔恨、貪愛，才在生死中虛妄地出沒。在苦海中因為業力而因循，萬劫都迷失在錯誤的道路上。如果不發起回頭的念頭，就會越陷越深。勸你必須勇猛精進，唸佛應當超越一切。西方有一個世界，名字叫做安養國（極樂世界）。那裡有九品蓮臺（根據修行程度不同而往生的蓮花），是三空（人空、法空、空空）的真實境界。寶殿和寶樓閣，都用黃金鋪地。光明永遠照耀，沒有三惡道的恐懼。告訴你們這些有情眾生，可以專心前往。拋棄貪婪、嗔恨、愚癡，大家秉持智慧。用冷靜的眼光看待世事，看破紅塵中的一切。積累的金銀玉石堆積如山，也難以買到三寸氣息。家屬和恩愛的親人，短暫的就像傀儡戲一樣。生前聚在一起歡快，死後誰能代替你呢？終究會有散場的時候，有什麼值得留戀的呢？
【English Translation】 English version: The Buddha is within your mind. Whether walking, standing, sitting, or lying down; whether in stillness, noise, leisure, or busyness, silently bring up the right thought and frequently reflect inwardly. Clearly know that the Buddha is the mind, but also inquire further into what the mind actually is. Observe where this thought arises from, and also see through who exactly is doing the 'seeing'. Contemplate in this way, with thoughts continuously and uninterruptedly, and over time, you will naturally refine it into an impenetrable state. Suddenly, when hearing sounds, seeing colors, responding to opportunities, and contacting things, inadvertently, like a bean bursting in cold ashes, the void will shatter. At that point, your investigation will naturally be complete. Reaching this stage, you will see the Amitabha (self-nature is Amitabha) of your own nature, everywhere manifesting the Pure Land of Eternal Light (eternal and bright pure land), with everything in sight being clear and understood. Only then will you believe that my words have not deceived you, and your lifelong aspiration for practice will be verified here. Fearing that you may not fully understand, I will explain further with a verse:
'Mind' and 'Buddha' are originally names established with effort, all for the sake of collecting thoughts and dispelling deluded emotions. At the moment of contact between the root and the object, the mind-pearl (metaphor for the pure mind-nature) will appear; when illusions and obscurations are eliminated, the mirror of wisdom will become bright. Even if not a single dharma exists, it is still delusion; even if all functions are crushed, it is still not true peace. You must grasp the bones of emptiness, and see the Udumbara flower (metaphor for rarity) growing within the flames.
Vows of Monk Xiaoshan of Huaiyang to Encourage the Pure Land Practice
The retribution of the three evil paths is due to heavy karma; sinking in the six realms is due to much evil. If you want to escape the sea of birth and death, you must quickly turn back and recite Amitabha (Amitabha Buddha).
An Amitabha Buddha, everyone inherently possesses. Only because of ignorance, hatred, and attachment, do they falsely appear and disappear in birth and death. In the sea of suffering, they follow the cycle of karma, lost in the wrong path for countless eons. If you do not generate the thought of turning back, you will sink deeper and deeper. I urge you to be vigorous and diligent, and your recitation of the Buddha should transcend everything. In the West, there is a world, named the Land of Bliss (Pure Land). There are nine grades of lotus platforms (lotuses on which one is reborn according to their level of practice), which are the true reality of the three emptinesses (emptiness of self, emptiness of dharma, emptiness of emptiness). The treasure halls and pavilions are paved with gold. The light always shines, and there is no fear of the three evil paths. I tell you sentient beings, you can wholeheartedly go there. Abandon greed, hatred, and ignorance, and everyone uphold wisdom. Look at the affairs of the world with a cool eye, and see through everything in the red dust. Accumulating gold, silver, and jade like mountains is difficult to buy three inches of breath. Family and beloved relatives are as fleeting as a puppet show. Gathering together for joy in life, who can replace you after death? There will eventually be a time to disperse, what is there to be attached to?
譬。靜里細思量。一場無滋味。何不早休心。唸佛修三昧。提個古彌陀。始終莫令退。猶如患目人。投醫王所治。遠近與高低。柱杖為憑據。信手把堅持。一念無有二。步步著腳牢。點點知落處。但無能所礙。終有時節至。親叩得醫王。示出真妙劑。豁開正眼睛。點破虛幻翳。光明照十方。廓爾通三際。來去得自由。一體無拘繫。快樂任逍遙。高唱哩啰哩。若能依此修。至道無難易。是人命終時。蓮池定有會。只要辦肯心。山僧無賺意。各各早回光。想念西方去。九品悟真空。一念超實地。生佛體元同。了證無殊異。
【現代漢語翻譯】 現代漢語譯本：譬如靜下心來仔細思量，人生的種種不過是一場毫無滋味的事情。為何不早點放下妄心，專心念佛修習三昧（Samadhi，禪定）？提起一句古老的彌陀（Amitabha，阿彌陀佛）聖號，從始至終都不要退轉。這就像眼睛患病的人，去尋求醫王的治療。無論道路遙遠還是高低不平，都依靠手中的柱杖作為憑據。堅定地用信念抓住它，一心一意，沒有絲毫的動搖。每一步都腳踏實地，每一點都清楚落腳之處。只要心中沒有能與所的對立和障礙，終究會有到達的時候。親自拜見醫王，醫王會為你展示真正的妙藥。這妙藥能豁然打開你的正眼，點破虛幻的遮蔽。光明照耀十方世界，廓然通達過去、現在和未來三際。來去自由自在，與萬物一體，沒有任何拘束。快樂逍遙，高聲唱著哩啰哩（一種喜悅的歌聲）。如果能夠依照這個方法修行，證得至高的道並不困難。這樣的人在臨命終時，一定會在蓮池海會（the Lotus Pond Assembly）中相遇。只要下定決心，山僧我絕沒有欺騙你們的意思。大家早點反觀自照，一心想念西方極樂世界。在九品蓮臺中證悟真空妙理，一念之間就能超越實地。眾生與佛的本體原本相同，證悟之後沒有任何差別。 問：如何才能保證往生時能到達蓮池海會？ 答：只要有堅定的信心和願力，一心向往西方極樂世界，臨終時自然能與諸佛菩薩在蓮池海會相遇。
【English Translation】 English version: For example, when you quietly contemplate, all of life is but a tasteless affair. Why not relinquish your deluded mind early and focus on reciting the Buddha's name and cultivating Samadhi (禪定, meditative absorption)? Take up the ancient name of Amitabha (阿彌陀佛, Immeasurable Light Buddha), and never retreat from it from beginning to end. It's like a person with diseased eyes seeking treatment from a physician king. Regardless of the distance or the unevenness of the road, rely on the staff in your hand as your support. Firmly grasp it with faith, with one mind and without any wavering. Take each step firmly, knowing exactly where each step lands. As long as there is no obstruction of 'can' and 'what' in your mind, there will eventually be a time of arrival. Personally visit the physician king, who will show you the true and wonderful medicine. This medicine can suddenly open your true eyes, piercing through the illusory veils. The light shines in all directions, clearly penetrating the three times of past, present, and future. Coming and going freely, being one with all things, without any constraints. Joyfully roam freely, singing loudly 'Li Luo Li' (a song of joy). If you can cultivate according to this method, attaining the supreme path is not difficult. Such a person, at the end of their life, will surely meet in the Lotus Pond Assembly (the Lotus Pond Assembly). As long as you are determined, this mountain monk has no intention of deceiving you. Everyone, turn your light inward early and think of the Western Pure Land with one mind. In the nine grades of lotus flowers, realize the wonderful principle of emptiness, and in a single thought, transcend the realm of reality. The essence of sentient beings and Buddhas is originally the same; after realization, there is no difference. Question: How can one ensure that they will arrive at the Lotus Pond Assembly at the time of rebirth? Answer: As long as you have firm faith and aspiration, and wholeheartedly yearn for the Western Pure Land, you will naturally meet with all the Buddhas and Bodhisattvas in the Lotus Pond Assembly at the end of your life.