T47n1974_寶王三昧唸佛直指
大正藏第 47 冊 No. 1974 寶王三昧唸佛直指
No. 1974
重刻寶王三昧唸佛直指序
唸佛三昧所以名為寶王者。如摩尼珠。普雨一切諸三昧寶。如轉輪王。普統一切諸三昧王。蓋是至圓至頓之法門也。始自華嚴終至法華。一代時教。無不讚揚此寶王三昧。始自文殊普賢乃至永明楚石。一切菩薩聖祖。無不修證弘通此寶王三昧。而世之昧者。猶以為自性彌陀非即樂邦教主。惟心凈土不在十萬億西。妄認六塵緣影為自心相。全不知十方法界一一無非即心自性也。可不哀哉。元末明初。鄞江有大善知識。厥名妙葉。深憫邪見。述爲念佛直指二十二篇。世久失傳。故云棲老人每欲見之。而不可得。神廟年間。古吳萬融禪伯偶于亂書中得此遺帙。與唐飛錫法師所撰寶王論同爲一編。皆云棲老人所未見也。韓朝集居士。先刻寶王論板置於云棲。予續刻此直指板留于佛日。客歲幻寓長於。有車[廿/((寮-一)-(日/小)+山)]蕃居士。秉受歸戒。聽講唯識心要及南嶽大乘止觀。遂專心修凈土行。今夏禁足九旬。執持名號。因念今時狂妄之徒薄視唸佛法門。以大悲心手輯古今凈土法語一冊。名曰唸佛須知。分為信解發愿修行證驗四門。蓋信願行三乃生西之要筏。而證驗則舉果
【現代漢語翻譯】 現代漢語譯本 《寶王三昧唸佛直指》重刻序
唸佛三昧之所以被稱為『寶王』，是因為它像摩尼珠（如意寶珠，能涌現各種珍寶），普遍降下一切三昧之寶；又像轉輪王（擁有輪寶的國王，能統治四方），普遍統領一切三昧之王。這實在是至圓至頓的法門啊！從《華嚴經》開始，到《法華經》結束，釋迦牟尼佛一代時教，無不讚揚這寶王三昧。從文殊菩薩、普賢菩薩，乃至永明延壽大師、楚石梵琦禪師，一切菩薩聖祖，無不修證弘揚這寶王三昧。而世上的迷惑之人，卻仍然認為自性彌陀並非就是極樂世界的教主，唯心凈土不在十萬億佛土之外的西方。他們錯誤地認為六塵緣影（眼、耳、鼻、舌、身、意六根所對的色、聲、香、味、觸、法六塵的虛幻影像）是自心的真實相狀，完全不知道十方法界，一一無非就是自心自性啊！真是可悲啊！元朝末年明朝初年，鄞江（今浙江寧波一帶）有一位大善知識，他的名字叫妙葉。他深深地憐憫這些邪見，撰述了《唸佛直指》二十二篇。時間久遠，這部書已經失傳了，所以云棲袾宏大師（蓮池大師）一直想見到它，卻不可得。明神宗年間，古吳（今江蘇蘇州一帶）的萬融禪伯偶然在雜亂的書籍中得到了這部遺失的著作，與唐朝飛錫法師所撰寫的《寶王論》合為一編，這兩部書都是云棲袾宏大師所未曾見過的。韓朝集居士，先前已經刻印了《寶王論》的木板，放置在云棲寺。我（指本文作者）繼續刻印這部《直指》的木板，留在佛日寺。去年，幻寓禪師住在長於（地名）。有車[廿/((寮-一)-(日/小)+山)]蕃居士，秉持接受了歸戒。聽講了《唯識心要》以及南嶽思大和尚的《大乘止觀》。於是專心修習凈土法門。今年夏天，禁足九旬（九十天），執持名號（專念阿彌陀佛名號）。因為想到現在狂妄之徒輕視唸佛法門，所以以大悲心手輯古今凈土法語一冊，名為《唸佛須知》，分為信、解、發願、修行、證驗四門。信、愿、行三者是往生西方的必要工具，而證驗則是舉出果
【English Translation】 English version Preface to the Re-engraved 'Direct Pointing on唸佛 Samadhi, the King of Treasures'
The reason why the唸佛 Samadhi (Recollection of the Buddha Samadhi) is called the 'King of Treasures' is that it is like the Mani Jewel (wish-fulfilling jewel, capable of producing various treasures), universally raining down all the treasures of Samadhi; and like the Chakravartin King (wheel-turning king, capable of ruling the four directions), universally governing all the kings of Samadhi. It is truly a most perfect and immediate Dharma gate! From the beginning of the Avatamsaka Sutra to the end of the Lotus Sutra, the entire teachings of Shakyamuni Buddha throughout his life praised this King of Treasures Samadhi. From Manjushri Bodhisattva, Samantabhadra Bodhisattva, to Yongming Yanshou Master, and Chushi Fanqi Chan Master, all Bodhisattvas and holy ancestors cultivated, realized, and propagated this King of Treasures Samadhi. However, the deluded people of the world still believe that the Self-Nature Amitabha (Amitabha within one's own nature) is not the teaching master of the Land of Ultimate Bliss, and that the Pure Land of Mind is not beyond the hundred thousand kotis of Buddhalands to the West. They mistakenly believe that the shadows of the six sense objects (the illusory images of the six sense objects of sight, sound, smell, taste, touch, and dharma that the six roots of eye, ear, nose, tongue, body, and mind perceive) are the true appearance of their own minds, completely unaware that the ten directions of the Dharma Realm, without exception, are none other than their own minds and self-nature! How lamentable! At the end of the Yuan Dynasty and the beginning of the Ming Dynasty, there was a great virtuous teacher in Yinjiang (present-day Ningbo area, Zhejiang), whose name was Miaoye. He deeply pitied these heretical views and wrote twenty-two chapters of 'Direct Pointing on唸佛 (Recollection of the Buddha)'. Over time, this book was lost, so Yunqi Zhuhong Master (Lotus Pond Master) always wanted to see it but could not. During the reign of Emperor Shenzong of the Ming Dynasty, Wanrong Chan Master of Guwu (present-day Suzhou area, Jiangsu) accidentally obtained this lost work in a collection of miscellaneous books, and combined it with the 'Treasure King Treatise' written by Dharma Master Feixi of the Tang Dynasty into one volume. Both of these books were unseen by Yunqi Zhuhong Master. Layman Han Chaoji had previously engraved the woodblocks of the 'Treasure King Treatise' and placed them in Yunqi Temple. I (referring to the author of this preface) continued to engrave the woodblocks of this 'Direct Pointing' and left them in Fori Temple. Last year, Chan Master Huanyu resided in Changyu (place name). Layman Che [廿/((寮-一)-(日/小)+山)]fan received the Three Refuges and Five Precepts. He listened to lectures on the 'Essentials of Consciousness-Only' and the 'Great Vehicle Samatha-Vipassana' of Nanyue Si Dahe Shang. Therefore, he wholeheartedly cultivated the Pure Land Dharma gate. This summer, he observed a ninety-day retreat, holding the name (reciting the name of Amitabha Buddha). Because he thought that the arrogant people of today despise the唸佛 (Recollection of the Buddha) Dharma gate, he compiled a volume of ancient and modern Pure Land Dharma sayings with great compassion, named 'Essentials for唸佛 (Recollection of the Buddha)', divided into four sections: Faith, Understanding, Vow, Practice, and Verification. Faith, Vow, and Practice are the necessary tools for rebirth in the West, and Verification is to present the result
以勸因也。節錄甫成。適予應祖堂請。重到長於。遂虛心乞予仇較可否。予曰。居士之志則善矣。但凈土法語從古迄今充楹積棟。曷擇其簡切精到者而流通之。不尤易取信乎。以予觀居士命名立科之旨。則葉師直指最為相似。何以言之。彼第一極樂依正。第二斥妄顯真。第三訶謬解。乃至第八示折攝。皆居士所謂信解門也。第九勸修。即居士所謂發願門也。第十勸戒殺。乃至第十八羅顯眾義。皆居士所謂修行門也。第十九一愿四義謂戒解行向。是重申以愿攝信行也。戒亦是行。解即是信。向仍是愿。一愿便具四義。四義乃滿一愿。明信願行本非條別。愿居於中而統前後。厥義彰矣。第二十示滅罪義。第二十一示列祖行。皆居士所謂證驗門也。第二十二正示迴向普勸往生。例同經論有流通分。從始至終。雅合居士之旨若此。居士何不捨己從人樂取於人以為善乎。於是居士踴躍歡喜再拜稽首。而謝曰。某乃知妙葉大師先得我心之所同然。又能發我之所未發也。今得奉此遺編。誓當刊佈流通。用薦先人早生凈土。又愿普與法界有情。決定信入此門。永不退轉。請更序厥緣。以為同志者告。噫如車居士。亦可謂勇於自利利他者矣。讀是書者。慎勿負此苦心也哉。
庚寅冬十有一月之吉古吳蕅益道人智旭識于祖堂幽棲寺之
【現代漢語翻譯】 現代漢語譯本： 這是爲了勸導因果報應。我剛完成節錄，恰逢我應祖堂的邀請，再次來到長於。於是我虛心請教居士，詢問我的刪改是否妥當。我說：『居士您的志向是好的。但是，關於凈土的法語，自古至今已經堆積如山。為何不選擇其中簡明扼要、精闢透徹的來流通呢？這樣不是更容易取信於人嗎？以我來看，居士您命名和設立科目的宗旨，與葉師的《直指》最為相似。為什麼這麼說呢？《直指》的第一部分講極樂世界的依報和正報（極樂世界的環境和佛菩薩），第二部分是破斥虛妄，顯明真實，第三部分是呵斥錯誤的理解，乃至第八部分是展示折服和攝受的方法，這些都是居士您所說的信解門。第九部分是勸導修行，就是居士您所說的發願門。第十部分是勸誡戒殺，乃至第十八部分是羅列顯明各種意義，這些都是居士您所說的修行門。第十九部分講一愿四義，即戒、解、行、向，這是再次強呼叫愿來統攝信和行。戒也是行，解就是信，向仍然是愿。一個愿就具備四種意義，四種意義才能圓滿一個愿。說明信、愿、行本來就不是條條框框的區別，愿居於中間而統領前後，這個意義就顯明瞭。第二十部分是展示滅罪的意義，第二十一部分是展示歷代祖師的修行事蹟，這些都是居士您所說的證驗門。第二十二部分是正式展示迴向，普遍勸導往生，這和經論一樣有流通分。從始至終，完全符合居士您的宗旨。居士您為何不捨棄自己的想法，採納別人的長處，樂於向別人學習，以此為善呢？』 於是居士非常高興，再次拜謝，說：『我現在才知道妙葉大師早已領會了我心中所想的，而且還能啓發我所未曾想到的。現在能夠奉讀這部遺作，我發誓要刊印流通，用來超度先人早日往生凈土。又希望普遍與法界一切眾生，堅定地信入這個法門，永遠不退轉。請您再寫一篇序言，把這件事的緣起告訴志同道合的人。』 唉，如車居士，也可以說是勇於自利利他的人了。讀這本書的人，千萬不要辜負這番苦心啊。
庚寅年冬十有一月吉日，古吳蕅益道人智旭（智旭：蕅益大師的名號）識于祖堂幽棲寺。
【English Translation】 English version: This is to encourage the understanding of cause and effect. I had just finished excerpting it when I happened to be invited to Zutang (Zutang: Ancestral Hall), and came to Changyu (Changyu: a place name) again. So I humbly asked the layman whether my revisions were appropriate. I said, 'Layman, your aspiration is good. However, there are already mountains of teachings on Pure Land from ancient times to the present. Why not choose the concise, essential, and insightful ones to circulate? Wouldn't that be easier to gain people's trust? In my opinion, the purpose of your naming and establishing the categories is most similar to Master Ye's 'Straightforward Guidance' (Zhi Zhi). Why do I say that? The first part of 'Straightforward Guidance' speaks of the adornments and rewards of the Land of Ultimate Bliss (the environment and Buddhas and Bodhisattvas of the Land of Ultimate Bliss), the second part is to refute falsehood and reveal the truth, the third part is to rebuke wrong understandings, and the eighth part is to show the methods of subduing and embracing, all of which are what you call the 'Gate of Faith and Understanding'. The ninth part is to encourage cultivation, which is what you call the 'Gate of Aspiration'. The tenth part is to exhort against killing, and the eighteenth part is to enumerate and clarify various meanings, all of which are what you call the 'Gate of Practice'. The nineteenth part speaks of the four meanings of one vow, namely precepts, understanding, practice, and direction, which is to re-emphasize using the vow to encompass faith and practice. Precepts are also practice, understanding is faith, and direction is still aspiration. One vow possesses four meanings, and four meanings fulfill one vow. It shows that faith, aspiration, and practice are not separate categories, and aspiration resides in the middle and leads the beginning and the end. The meaning is clear. The twentieth part is to show the meaning of eradicating sins, and the twenty-first part is to show the practices of past patriarchs, all of which are what you call the 'Gate of Verification'. The twenty-second part is to formally show the dedication of merit and universally encourage rebirth, which, like the sutras and treatises, has a circulation section. From beginning to end, it completely conforms to your purpose. Why don't you abandon your own ideas, adopt the strengths of others, and be happy to learn from others, taking this as good?' Then the layman was very happy and bowed again, saying, 'Now I know that Great Master Miaoye (Miaoye: Mysterious Leaf) had already understood what I had in mind, and could also inspire what I had not thought of. Now that I can read this posthumous work, I vow to print and circulate it, to help my ancestors be reborn in the Pure Land as soon as possible. I also hope to universally help all sentient beings in the Dharma Realm to firmly believe in this Dharma gate and never retreat. Please write another preface to tell the origin of this matter to like-minded people.' Alas, Layman Ruche (Ruche: As a cart), can also be said to be courageous in benefiting himself and others. Those who read this book, do not fail this painstaking effort.
On an auspicious day in the eleventh month of winter in the year Gengyin, Daoist Zhixu (Zhixu: the name of Master Ouyi) of Guwu (Guwu: ancient name of a place) wrote this at Youqi Temple (Youqi Temple: Secluded Dwelling Temple) in Zutang.
大悲壇右
刻寶王三昧唸佛直指序
蕅益道人智旭著
夫唸佛三昧名為如來勝異方便。凡聖均收。利鈍悉被。以一念頓歸佛海。可謂至圓至頓第一了義者也。而世之迷義徇名者。見有五逆眾惡十念往生之說。反以為專攝凡劣但化鈍根。可謂昧佛妙旨。謗讟深經矣。予因慨。末世行人多疑多障。難悟難開。於此深妙法門。非著事而忘理。必執理而撥事。著事者猶堪作下品生因。執理者竟淪於惡取空見。蓋至此而直指之道翻成斷滅深坑。非藉金錍。誰扶翳膜。爰有妙葉導師。法紹宗乘。教興蓮社。應永明角虎之記。暢寶王三昧之談。境觀並彰。纖疑悉破。闡惟心之致。依正宛然。示自性之源。感應不忒。俾達者以理融事。而理非事外。愚者亦因事入理。而事挾理功。誠除惑之前茅。生西之左券也。顧二百餘年。幾成廢典。流通機塞。蓮大師尚欲見而未能。而願力不磨。韓居士乃從萬融禪師處遘得之。予既獲借讀。如飫醍醐。悲劫濁之方殷。喜津樑之有在。急謀付梓以廣厥傳。普愿見聞隨喜。種樂土之圓因。讀誦思惟。證寶王之法印。轉相曉悟。共脫沉淪。庶不負此希有良緣也已。
右序編錄乎凈信堂初集今鈔出冠于篇首也
寶王三昧唸佛直指總目
捲上
極樂依正第一
斥妄顯真第二
訶謬解第三
正明心佛觀慧第四
道場尊像唸佛正觀第五
辟斷空邪說第六
開示禪佛不二法門第七
示諸佛二土折攝法門第八
勸修第九
卷下
勸戒殺第十
勸持眾戒第十一
勉起精進力第十二
正行第十三
別明客途所修三昧第十四
三昧儀式第十五
揚佛下化之力第十六
十大礙行第十七
羅顯眾義第十八
獨示一愿四義之門第十九
示唸佛滅罪義門第二十
略示列祖行門第二十一
正示迴向普勸往生第二十二
附真妄心勝劣圖說
附破妄念佛說
寶王三昧唸佛直指捲上(並序)
四明鄞江沙門妙葉集
唸佛三昧稱為寶王者。蓋於一切三昧之中最上三昧者也。首獨唱于廬山。后遍流於天下。歷代所修往生非一。著文於世。證驗良多。自昔至今富於編簡。若禪若教無不尊崇。是聖是凡悉皆景仰。但末代淺根因藥致病。以極樂凈土不求之於西方。而求之於分別緣影。多流此見。內懷痛傷。嗟彼唐喪其功。雖修無感。乃以凈土諸經及各宗疏鈔。采其奧旨述以成編。雖其言之不文。莫敢裁于胸臆。自為警省敢聞於人。故以寶王
【現代漢語翻譯】 現代漢語譯本 斥妄顯真第二 訶謬解第三 正明心佛觀慧第四 道場尊像唸佛正觀第五 辟斷空邪說第六 開示禪佛不二法門第七 示諸佛二土折攝法門第八 勸修第九 卷下 勸戒殺第十 勸持眾戒第十一 勉起精進力第十二 正行第十三 別明客途所修三昧第十四 三昧儀式第十五 揚佛下化之力第十六 十大礙行第十七 羅顯眾義第十八 獨示一愿四義之門第十九 示唸佛滅罪義門第二十 略示列祖行門第二十一 正示迴向普勸往生第二十二 附真妄心勝劣圖說 附破妄念佛說 《寶王三昧唸佛直指》捲上（並序） 四明鄞江沙門妙葉集 唸佛三昧被稱為『寶王』，是因為在一切三昧（Samadhi）之中，它是最上的三昧。最初在廬山（Mount Lu）獨自倡導，後來遍及天下。歷代修習此法門往生的人不計其數，留下的文字於世，證驗非常多。從古至今，相關的著述非常豐富。無論是禪宗還是教宗，都非常尊崇它。無論是聖人還是凡人，都景仰它。但是末法時代的淺薄之人，因為用藥不當而導致病情加重，不從西方極樂凈土（Sukhavati）尋求，而是在分別緣影中尋求，很多人都陷入這種見解。我內心感到非常痛心。可嘆他們白白浪費了功夫，即使修行也沒有感應。因此，我從凈土諸經以及各宗的疏鈔中，採擷其精髓要義，編撰成此書。即使我的言辭不夠華麗，也不敢隨意增刪自己的想法，只是爲了警醒自己，也希望能夠警醒他人。所以命名為『寶王』。
【English Translation】 English version Chapter 2: Refuting Delusion and Revealing Truth Chapter 3: Criticizing Erroneous Interpretations Chapter 4: Correctly Explaining the Wisdom of Mind-Buddha Contemplation Chapter 5: Correct Contemplation of Buddha Recitation with the Sacred Image in the Mandala Chapter 6: Refuting the Heretical Theory of Severed Emptiness Chapter 7: Revealing the Non-Dual Dharma Door of Chan and Buddha Chapter 8: Showing the Dharma Door of Attraction and Subjugation of the Two Lands of the Buddhas Chapter 9: Encouragement to Cultivate Volume Down Chapter 10: Admonishing Against Killing Chapter 11: Encouraging the Upholding of All Precepts Chapter 12: Exhorting to Arouse the Power of Diligence Chapter 13: Correct Practice Chapter 14: Specifically Explaining the Samadhi Cultivated on the Journey Chapter 15: Samadhi Rituals Chapter 16: Extolling the Power of the Buddha's Descent to Transform Chapter 17: The Ten Great Obstacles to Practice Chapter 18: Comprehensively Displaying Various Meanings Chapter 19: Uniquely Revealing the Door of One Vow and Four Meanings Chapter 20: Showing the Meaning of Buddha Recitation Eradicating Sins Chapter 21: Briefly Showing the Practice Doors of the Past Patriarchs Chapter 22: Correctly Showing the Dedication of Merit and Universally Encouraging Rebirth [in the Pure Land] Appendix: Explanation of the Superiority and Inferiority of True and False Minds Appendix: On Refuting Deluded Buddha Recitation The Direct Pointing on Buddha Recitation through the Treasure King Samadhi, Volume One (with Preface) Collected by Shramana Miaoye of Yinjiang, Siming The Buddha Recitation Samadhi is called 'Treasure King' because it is the supreme samadhi (Samadhi) among all samadhis. It was first advocated alone on Mount Lu (Mount Lu), and later spread throughout the world. Countless people throughout the ages have been reborn [in the Pure Land] through cultivating this Dharma, leaving behind writings in the world, with abundant evidence. From ancient times to the present, there are many compilations. Whether it is the Chan school or the Teaching school, all respect it. Whether it is a sage or an ordinary person, all admire it. However, shallow people in the degenerate age worsen their condition due to improper medicine, not seeking [rebirth] in the Western Pure Land of Ultimate Bliss (Sukhavati), but seeking it in discriminating conditioned appearances. Many people fall into this view. I feel very heartbroken. Alas, they waste their efforts in vain, and even if they cultivate, they have no response. Therefore, I have extracted the essence and key points from the Pure Land sutras and the commentaries of various schools, and compiled them into this book. Even if my words are not elegant, I dare not arbitrarily add or subtract my own ideas, but only to warn myself, and also hope to warn others. Therefore, it is named 'Treasure King.'
三昧唸佛直指定其名焉。
極樂依正第一
原夫無上正遍知覺聖主世尊普應機宜。從兜率宮降神於世。故四十年中說法三百餘會。皆令群有同證真常。乃至末後靈山會上方說法華。俾令眾生開示悟入佛之知見。出世本懷于茲暢矣。然出世度生之道非但釋迦。三世如來莫不咸爾。而於釋迦一代施化法門之中。求其所以機宜相感生佛緣深至簡至易而功高徑捷者。無越求生凈土一法門也蓋唸佛法門。首因法藏比丘于無量劫前為大國王。聞世自在王佛說法。遂棄國出家而成比丘。其佛復為廣說二百一十億佛剎莊嚴人天善惡粗妙不同等事。法藏聞已。即于佛前發四十八種大愿。愿成佛時。國中無有三途三毒八苦八難九惱十纏等一切障礙。生我國者皆住正定。得忍悟心解脫勝智之人。乃至十念得生。若不爾者。不取正覺。其時大地震動。天雨妙花。空樂自鳴。佛與其記。今已得果。成佛十劫。因昔愿勝。功德神通光明力無畏等超過十方。佛號阿彌陀。其阿彌陀佛所居之國。從是娑婆世界直西過十萬億國土。名曰極樂。或曰安樂。今見在彼。以昔大愿及神通力。而為說法攝取十方世界唸佛眾生。眾生生者得不退轉。剎那尚莫勝數。何況歷劫度脫。其生彼者有何限極。微塵恒沙所不能俞。其佛國土莊嚴勝妙超過十方。有諸
【現代漢語翻譯】 現代漢語譯本： 三昧唸佛直接指定阿彌陀佛的名號。
極樂世界的依報和正報是第一殊勝。
追溯本源，無上正等正覺的聖主世尊，普遍地適應各種根器的眾生。從兜率宮降生到這個世界。所以在四十年中，宣說了三百多次法會，都讓一切眾生共同證得真常的境界。乃至最後在靈山會上宣講《法華經》，使令眾生開示悟入佛的知見，佛陀出世的本懷就在這裡完全彰顯了。然而出世度化眾生的道路，不僅僅是釋迦牟尼佛如此，過去、現在、未來三世諸佛沒有不這樣的。而在釋迦牟尼佛一代所施行的教化法門之中，尋求那最能使機緣相互感應，眾生與佛的緣分深厚，至簡至易而功效高超快捷的方法，沒有超過求生凈土這一法門了。這唸佛法門，最初是因為法藏比丘在無量劫之前，作為大國王時，聽聞世自在王佛說法。於是捨棄王位出家成為比丘。世自在王佛又為他廣泛地講述了二百一十億佛剎的莊嚴、人天善惡、粗妙不同等等事情。法藏比丘聽聞之後，就在佛前發了四十八種大愿，愿自己成佛的時候，國中沒有三途（地獄、餓鬼、畜生）、三毒（貪、嗔、癡）、八苦（生、老、病、死、愛別離、怨憎會、求不得、五陰熾盛）、八難（無暇聽聞佛法的八種障礙）、九惱、十纏等一切障礙。往生到我國的人都安住于正定，得到證悟無生法忍、開悟真心、解脫煩惱、殊勝智慧的人。乃至臨終十念都能往生，如果不能這樣，就不成佛。當時大地震動，天空降下美妙的花朵，空中自然發出音樂。佛陀為他授記，現在已經得到果報，成佛已經十劫。因為過去所發的願力殊勝，功德、神通、光明、力量、無畏等等都超過十方諸佛。佛號是阿彌陀（無量光、無量壽）。阿彌陀佛所居住的國度，從這個娑婆世界一直向西，經過十萬億國土，名叫極樂（至極安樂），也叫安樂。現在阿彌陀佛就在那裡，以過去所發的大愿和神通力量，為眾生說法，攝取十方世界唸佛的眾生。往生到極樂世界的眾生得到不退轉的果位，即使是短暫的時間也無法勝數，更何況是經歷漫長的時間度脫的眾生。往生到極樂世界的人數沒有限極，即使是微塵和恒河沙的數量也無法比喻。阿彌陀佛的國土莊嚴勝妙，超過十方世界，有各種...
【English Translation】 English version: Samadhi mindfulness of Buddha directly designates His name.
The adornments of Sukhavati, both environment and beings, are the foremost.
Tracing back to the origin, the unsurpassed, perfectly enlightened, and venerable World Honored One universally responds to the capacities of all beings. He descended from the Tushita Heaven into this world. Therefore, in forty years, He expounded over three hundred Dharma assemblies, enabling all beings to jointly attain the state of true permanence. Even until the final assembly on Vulture Peak, He expounded the Lotus Sutra, enabling beings to open, show, awaken to, and enter the Buddha's knowledge and vision. The original intention of the Buddha's appearance in the world is fully manifested here. However, the path of liberating beings from the world is not only the case for Shakyamuni Buddha; all Buddhas of the three times are like this. Among the Dharma methods taught by Shakyamuni Buddha in His lifetime, seeking the method that best allows for mutual resonance of opportunities, deepens the affinity between beings and the Buddha, is supremely simple and easy, and has high and swift efficacy, there is none that surpasses the Dharma method of seeking rebirth in the Pure Land. This practice of mindfulness of Buddha initially arose because Bhikshu Dharmakara (Dharma Treasury) was a great king countless kalpas ago. He heard the Dharma expounded by Lokesvararaja Buddha (World Sovereign King Buddha). Thereupon, he renounced his kingdom and became a Bhikshu. That Buddha further extensively described to him the adornments of two hundred and ten billion Buddha lands, the goodness and evil of humans and devas, and the differences between the coarse and the subtle. After hearing this, Bhikshu Dharmakara made forty-eight great vows before the Buddha, vowing that when he becomes a Buddha, there would be no three evil paths (hell, hungry ghosts, animals), three poisons (greed, hatred, delusion), eight sufferings (birth, old age, sickness, death, separation from loved ones, meeting with those one hates, not obtaining what one seeks, the flourishing of the five aggregates), eight difficulties (eight obstacles that prevent one from hearing the Dharma), nine vexations, ten entanglements, or any other obstacles in his land. Those who are born in my land will all abide in right concentration, attain the forbearance of the unproduced dharmas, awaken to the true mind, liberate from afflictions, and possess supreme wisdom. Even ten recitations at the time of death will ensure rebirth. If this is not the case, I will not attain perfect enlightenment. At that time, the earth shook, celestial flowers rained down, and heavenly music played spontaneously. The Buddha gave him a prophecy, and now he has attained the fruition, having become a Buddha for ten kalpas. Because of the superiority of his past vows, his merits, spiritual powers, light, strength, fearlessness, and so on, surpass those of all Buddhas in the ten directions. His Buddha name is Amitabha (Immeasurable Light, Immeasurable Life). The land where Amitabha Buddha resides is directly west from this Saha world, passing through ten trillion Buddha lands, and is called Sukhavati (Utmost Bliss), also called Anrakukoku (Peace and Bliss). Now Amitabha Buddha is there, using the great vows he made in the past and his spiritual powers to expound the Dharma for beings, gathering the beings of the ten directions who are mindful of the Buddha. Beings who are born in Sukhavati attain the state of non-retrogression, and even a short period of time is beyond calculation, let alone the beings liberated over long periods of time. The number of those born in Sukhavati is limitless, and even the number of dust motes and Ganges sands cannot compare. The adornments of Amitabha Buddha's land are supremely wonderful, surpassing those of the ten directions, with various...
寶池。隨其大小皆七寶成。或有大池。其量盈廣。正住其中。底布金沙。邊鋪階道。其池之上覆有樓閣。千層萬疊廣博妙好。光明赫奕不可具說。其池之內八功德水香美清徹盈溢充滿。為十四支。于諸無量莊嚴具中。尋流上下。出聲演說無量法門。是妙水中復有六十億七寶蓮華。團圓正等。水注葉間四色四光。三輩九品行列次第。香潔微妙映蔽其國。寶地平正願力所成。于其地上覆有七重欄楯七重行樹。寶幢臺榭幡蓋珠纓各各無量殊特妙好。週迴間列莊嚴其國。又于虛空。甫諸天衣天香天花天繒天樂。各各無量。繽紛散漫遍虛空界。如是無量諸莊嚴具。皆金銀琉璃硨磲碼瑙毗楞伽甄叔迦等金剛摩尼如意珠王不可思議眾寶所成。是眾寶內各放無量百千萬億寶色光王。互相輝映。一一遍照三千大千世界。其光交羅不相障礙。極虛空際不可窮盡。如是無量一一光明一一莊嚴。與虛空中天樂香花珍禽鈴網其聲雅正。宮商清徹。鏗鏘應節。流出無量無邊微妙之音。其音遍滿。不間不斷。悉能演說苦空無我諸波羅蜜。嘆菩提道贊佛法僧。或說念處正勤根力覺道。諸菩薩行。諦緣愿度。力無畏等。十八不共。大慈大悲大喜大舍。不可思議無量法門。其所說法。三世十方依正色心融通無礙。及勸精進。如佛音聲等無有異。其國眾生聞是
法已。悉皆唸唸隨其所樂。速能證入三乘勝行一切道品無量解脫。如從佛聞。得無差別。縱是凡夫。聞此法故自然精進。尚無一念疲倦之心。云何更有退轉。又彼國土純一男子無有女人。蓮華化生不處胎胞。妙服美味能成法喜。從其所欲。悉隨念至。無寒暑晝夜。無生老病死。無土石諸山。無三途惡道。往來虛空。經行樹下。欲作佛事示現神通。悉從心念。又復壽命無極。如是種種快樂無極。故名極樂。況復彌陀世尊功德光明威神相好各八萬四千。如紫金山。處大蓮華師子之座。莊嚴赫奕超過虛空。大海彌盧所不能及。眉間白毫功德增勝。如日舒光眾明悉絕。光中化佛菩薩聲聞各放光明。遠照塵剎攝受眾生。彼二大士亦復如是。文殊師利普賢大行諸大菩薩皆住彼國。一生補處其數甚多。諸上善人俱會一處。悉為良友。以佛為師。親近慈容。聞第一義。頓超三界即證無生。十地高超二覺圓滿。況能于唸唸中供養十方三寶。成就一切法門。遊戲神通凈佛國土。乃至入於三途六道。舒光破暗救苦眾生。或復塵剎分身。隨機化導。應病與藥。如佛弘慈。于唸唸中。圓滿普賢所有行愿。具文殊智。有大勢力。如觀世音。同證菩提。同佛所住。則一切眾生性雖昏昧。得聞此說。誰不歡喜而生信樂。然彼妙土及莊嚴事。雖具我心。若
{ "translations": [ "現代漢語譯本", "法已。（指佛法已經宣講完畢）所有眾生唸唸之間都能隨順自己所喜好的，迅速證入聲聞乘、緣覺乘、菩薩乘這三乘殊勝的修行，以及一切道品（三十七道品）的無量解脫。如同從佛陀那裡親自聽聞佛法一樣，沒有差別。即使是凡夫，因為聽聞此法，自然會精進修行，甚至沒有一絲一毫的疲倦之心，怎麼還會有退轉呢？", "而且那個國土純粹是男子，沒有女人。都是蓮花化生，不從母胎出生。美妙的衣服和食物能夠成就法喜，隨心所欲，一切都能隨著意念到來。沒有寒冷和炎熱，沒有白天和黑夜，沒有出生、衰老、疾病和死亡，沒有土石和山脈，沒有地獄、餓鬼、畜生這三途惡道。往來於虛空之中，在樹下經行。想要做佛事，示現神通，一切都隨心所念。而且壽命是無量的。像這樣種種快樂都是無量的，所以叫做極樂世界。更何況阿彌陀佛世尊的功德、光明、威神、相好，各有八萬四千種，如同紫金山一樣，處在大蓮花獅子座上，莊嚴顯赫，超過虛空，大海和須彌山都不能相比。眉間的白毫功德更加殊勝，如同太陽舒放光明，一切光明都消失了。光明中化現的佛、菩薩、聲聞，各自放出光明，遙遠地照耀塵剎，攝受眾生。觀世音菩薩和大勢至菩薩這兩位大士也是這樣。", "文殊師利菩薩、普賢菩薩等諸大菩薩都住在那個國度。一生補處菩薩的數量非常多。諸上善人聚集在一處，都是良師益友。以佛為老師，親近佛的慈容，聽聞第一義諦，立刻超越三界，證得無生法忍。十地菩薩的境界高超，自利利他的兩種覺悟都圓滿。何況能夠在念念之中供養十方三寶，成就一切法門，遊戲神通，清凈佛國土，乃至進入地獄、餓鬼、畜生這三途六道，舒放光明，破除黑暗，救度受苦的眾生。或者在無數的塵剎中分身，隨機應變地教化引導眾生，應病與藥，如同佛陀的弘大慈悲。在念念之中，圓滿普賢菩薩所有的行愿，具備文殊菩薩的智慧，有觀世音菩薩的大勢力，共同證得菩提，與佛陀所住的境界相同。那麼一切眾生雖然本性昏昧，聽聞這些說法，誰不會歡喜而生起信心和喜樂呢？然而那個美妙的國土以及莊嚴的事情，雖然都具足在我心中，如果" ], "english_translations": [ "English version", 'The Dharma has been spoken. All beings, in every moment, can follow what they delight in, and quickly attain the superior practices of the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna), and the immeasurable liberation of all the Paths (thirty-seven factors of enlightenment). It is like hearing the Dharma directly from the Buddha, without any difference. Even ordinary beings, by hearing this Dharma, will naturally be diligent in practice, without even a moment of weariness. How could there be any regression?', 'Moreover, that land is purely male, without women. All are born from lotuses, not from wombs. Wonderful clothes and delicious food can bring about Dharma joy, according to their desires, everything arrives with their thoughts. There is no cold or heat, no day or night, no birth, old age, sickness, or death, no earth, stones, or mountains, no three evil paths (hell, hungry ghosts, and animals). They travel in the sky, walk under trees. If they want to do Buddha\'s work, manifest supernatural powers, everything comes from their thoughts. Moreover, their lifespan is limitless. Like this, all kinds of happiness are limitless, therefore it is called Sukhāvatī (the Land of Ultimate Bliss). Furthermore, Amitābha (Infinite Light) Buddha\'s merits, light, majestic power, and marks and characteristics, each have eighty-four thousand kinds, like a purple-gold mountain, seated on a great lotus lion throne, adorned and radiant, surpassing the sky, the great ocean and Mount Meru cannot compare. The white hair between his eyebrows has even more superior merits, like the sun spreading its light, all other lights disappear. In the light, the manifested Buddhas, Bodhisattvas, and Śrāvakas (voice-hearers) each emit light, illuminating distant lands, gathering and receiving sentient beings. The two great beings, Avalokiteśvara (the one who hears the cries of the world) and Mahāsthāmaprāpta (Great Strength Arrived), are also like this.', 'Mañjuśrī (Gentle Glory), Samantabhadra (Universal Virtue), and other great Bodhisattvas all dwell in that land. There are many Bodhisattvas who will attain Buddhahood in their next life. All the virtuous people gather in one place, all are good teachers and friends. They take the Buddha as their teacher, draw near to the Buddha\'s compassionate countenance, hear the first principle, immediately transcend the Three Realms, and attain the non-origination forbearance. The realm of the Ten Grounds of Bodhisattvas is lofty, the two kinds of enlightenment (self-benefit and benefiting others) are complete. How much more can they, in every moment, make offerings to the Three Jewels of the ten directions, accomplish all Dharma doors, play with supernatural powers, purify Buddha lands, and even enter the three evil paths and six realms, spread light, break darkness, and save suffering beings. Or they can divide their bodies in countless lands, teaching and guiding beings according to their needs, giving medicine according to their illnesses, like the Buddha\'s great compassion. In every moment, they perfect all the vows and practices of Samantabhadra, possess the wisdom of Mañjuśrī, and have the great power of Avalokiteśvara, together attaining Bodhi, dwelling in the same realm as the Buddha. Then, even if all sentient beings are confused in nature, upon hearing these teachings, who would not rejoice and generate faith and joy? However, that wonderful land and its adornments, although fully present in my mind, if' ] }
非彌陀如來於過去世為度眾生行菩薩道不可稱計。焉得成就。當知彼佛行愿無邊莊嚴無盡。是故如來居彼國土。大愿圓滿寶土斯成。依正莊嚴悉皆具足。如是莊嚴依正境界。假使各十方面百恒河沙微塵剎數菩薩聲聞。以大辯才如實稱揚。盡未來時。不可窮極。若善男子善女人聞如是說。至心信樂欲生彼國者。應如佛教。圓發三心。具足眾戒。不犯威儀。然後直心正向。觀彼國土一切依正無量莊嚴勝妙境界。及彼如來八萬相好功德光明清凈之身。或復隨取一相一境乃至如來眉間白毫相光。遠離虛妄或一念至十念。或一日至七日。譬如壯士屈伸臂頃。即得往生。其有直信有彼國土有彼如來願力威神。不生疑惑。但能一心不亂執持名號者。不出所期亦得生彼。何待色身報滿然後得生。當知阿彌陀佛接引眾生。令離苦海過彼慈親。于先劫中已立大誓。無苦不忍。無行不臻。無愿不立。無法不說。為度我故方便百千。今正是時。目睛不瞬。垂臂待我。已歷十劫。唸唸不捨。甚於剖心。乃至其心激切。入生死中。遍歷三道。地獄猛火不辭勞倦。我若迴心向佛。如子戀母。正慰所懷。則不逾當念便得往生。何必更經十念之頃。然後得生。
斥妄顯真第二
行人慾生彼國出離生死。先當深識求生彼土真妄之心。且謂如是極
【現代漢語翻譯】 現代漢語譯本 非阿彌陀如來在過去世爲了度化眾生，所行的菩薩道是不可計數的。怎麼才能成就呢？應當知道，那尊佛的行愿無邊無際，莊嚴也無窮無盡。因此，如來居住在那樣的國土，大愿圓滿，寶土才得以成就。所依的國土和能依的眾生，其莊嚴都完全具備。像這樣的莊嚴，這樣的依正境界，假使十方世界，像百恒河沙數微塵那麼多的剎土中的菩薩和聲聞，用他們極大的辯才如實地稱揚讚歎，直到未來世終結，也無法窮盡。如果善男子、善女人聽聞這樣的說法，至誠地信受喜樂，想要往生到那個國度，就應當按照佛教導的，圓滿地發起三種心（至誠心、深心、迴向發願心），具足所有的戒律，不違犯威儀，然後以正直的心，正確的方向，觀想那個國土的一切依報和正報，無量的莊嚴殊勝美妙的境界，以及那尊如來的八萬四千相好功德光明清凈之身。或者隨便選取一個相，一個境界，乃至如來眉間的白毫相光，遠離虛妄，或者一念乃至十念，或者一日乃至七日，就像壯士屈伸手臂那麼短的時間，就能得到往生。那些正直相信有那個國土，有那個如來的願力威神，不生疑惑的人，只要能夠一心不亂地執持名號，不用等到臨終，也能往生到那裡。何必等到色身報盡之後才能往生呢？應當知道，阿彌陀佛接引眾生，讓他們脫離苦海，比慈愛的父母還要親切。在過去久遠的劫數中，已經立下大誓願，沒有苦不能忍受，沒有修行不能達到，沒有愿不能立下，沒有法不能宣說。爲了度化我，方便了百千種方法。現在正是時候，眼睛不眨一下，垂下手來等待我，已經經歷了十劫，唸唸不捨，比剖開自己的心還要懇切。乃至他的心非常急切，進入生死之中，遍歷三惡道，地獄的猛火也不辭勞苦。我如果迴心向佛，就像孩子依戀母親一樣，正合他的心意，那麼不用等到下一念，就能得到往生。何必再經過十唸的時間，然後才能得到往生呢？
斥妄顯真第二
修行人想要往生到那個國度，出離生死，首先應當深刻地認識求生那個國土的真心和妄心。且說像這樣極
【English Translation】 English version Amitabha Tathagata, in past lives, practiced the Bodhisattva path immeasurably to liberate sentient beings. How could He achieve this? Know that this Buddha's vows and practices are boundless, and His adornments are endless. Therefore, the Tathagata resides in that land, His great vows fulfilled, and the precious land is thus accomplished. The environment and the beings within are fully adorned. Such adornments and the realms of environment and beings, even if Bodhisattvas and Shravakas from each of the ten directions, as numerous as the dust particles in hundreds of Ganges Rivers' worth of lands, were to praise and extol them with great eloquence and truthfulness, they could not exhaust them even in the endless future. If good men and good women hear such teachings, sincerely believe and rejoice, and desire to be born in that land, they should follow the Buddha's teachings, fully awaken the Three Minds (sincerity, deep faith, and dedication of merit), uphold all precepts completely, and not violate the rules of conduct. Then, with a straight and upright mind, correctly direct their thoughts towards contemplating the immeasurable adornments and sublime, wonderful realms of that land, both the environment and the beings, as well as the Tathagata's eighty-four thousand characteristics and qualities, the light of merit, and His pure body. Or, they may choose to focus on one characteristic, one realm, or even the white hair curl between the Tathagata's eyebrows, and the light emanating from it, abandoning all falsehood. Whether it is one thought or ten thoughts, one day or seven days, just as quickly as a strong man bends and stretches his arm, they will attain rebirth. Those who sincerely believe in the existence of that land, the power and majesty of that Tathagata's vows, and do not harbor doubts, but are able to single-mindedly and without confusion hold onto His name, will attain rebirth there without fail. Why wait until the end of this life to be reborn? Know that Amitabha Buddha receives and guides sentient beings, leading them out of the sea of suffering, more compassionate than loving parents. In past kalpas, He has already made great vows, enduring all suffering, achieving all practices, establishing all vows, and expounding all teachings. For the sake of liberating me, He has used hundreds of thousands of expedient means. Now is the time, His eyes unblinking, His arms outstretched, waiting for me, having passed through ten kalpas, never abandoning me in thought, more earnestly than if He were cutting open His own heart. Even His heart is so fervent that He enters into birth and death, traversing the three evil paths, not shirking from the fierce fires of hell. If I turn my heart towards the Buddha, like a child longing for its mother, it will be exactly what He desires, and then I will attain rebirth in that very moment. Why must I go through ten more moments of thought before attaining rebirth?
Refuting Falsehood and Revealing Truth - Chapter Two
Practitioners who desire to be born in that land and escape from birth and death should first deeply recognize the true and false minds that seek rebirth in that land. Let us say that such an extreme
樂世界為是在境。為是在心。若在於心。但有虛想。無土可生。若在於境。雖有生處。又復失心。若謂心境二俱求生。則我身心是一。寧生兩處。若謂心境是一一心求生。則自今心境宛爾。難說是一。又極樂娑婆凈穢不同。況是世尊垂教。敕令舍穢求凈。一義奚得。四句既不可求。或謂處處皆是西方極樂。或謂心凈則是極樂。或云極樂不離這個。若作此解。皆名邪見。而余因不得以默矣。彼若謂極樂在心。即便妄認此心住在我今身中。既在身中。但名求心。何名求生。豈我世尊不知極樂在心。而說在西方十萬億國土之外耶。又豈不能指說內心。而但能說外境耶。今西方極樂世界阿彌陀佛現在說法。實境宛然。此是聖人誠言。焉敢不信。而不知此緣影心外之極樂正即是我真心。我此真心如彼大海不增不減。而汝妄謂為境。汝謂極樂在緣影心。此緣影心如海一漚。生滅全妄。而汝妄謂為心。汝若固執妄見。不信外有極樂。信在汝緣影心內者。汝緣影心無體。不可以心求生於心。而不知彼極樂雖在西方。西方即我真心。真心無性。即彼名體以顯我心。名體本空。亦即我心而示其相。心境一體生佛同源。求彼佛。即求自心。非外求也。究自心。需求彼佛。豈他惑哉。如是則取捨忻厭。熾然著相。任我所求。豈復外心。心能具故
。則知此心圓裹一切依正境界。乃至色心凈穢。生佛因果。三世十方諸法。含攝無外。同一受用。求一外相。了不可得。雖無外相。不分而分。凈穢宛爾。故當如是而求。豈可求之於妄心也。如是愿求。佛所印可。與彼世之不識本心。愚癡無智。不求西方極樂之佛。但向自己肉團緣影妄心中求。謂是唯心凈土本性彌陀者。實遼遠矣。然彼極樂國土非依緣影妄心。又彼彌陀色身非在眾生陰體。若向我今四大緣影身心中。求本性自己之佛。不求西方極樂之佛。則妄心生滅。佛亦生滅。佛生滅故。三昧不成。縱求有得。但成生滅之佛。還生生滅之土。不成正行。經云。以輪迴心。生輪迴見。彼圓覺性亦同輪轉。即此義也。若欲離諸妄見直生彼者。但求西方十萬億國土外極樂彌陀之佛。以稱性妙觀。如實觀之。使彼如來本覺相好於彼顯現。合我眾生始覺真心。於此發明。始本相冥。生佛互感。三昧乃成。正行斯立。不生滅土始可生也。故知此心遍一切處。尚不聞于地獄。何止極樂。但地獄苦處今順性而求離。極樂九品今順性而求生。但依修多羅教。順佛法音。求離苦得樂從凡入聖。實不出吾之心性。故名惟心凈土本性彌陀。非謂從妄心中求。妄心無體。焉得名為惟心本性之佛耶。彼向自己緣影妄心中求者。以色身及山河大地十
方剎海為外境也。此向自己不動真心中求者。即十方剎海大地山河為內心也。若知十方剎海即內心。則打成一片。故我任意于中舍穢取凈。厭東忻西。不出自心。以實有彼大愿果佛能接引故。故求無不得。若謂十方剎海為外境。則打作兩橛。故才動念即乖法體。即失其用。不得自心。以但有此性具因佛無力用故。故雖求無得。又妄心但是虛妄緣影。惑為色身之內。無土可生。真心舍育一切塵剎。本具極樂依正。求之必生。妄心舍外趣內。真心即外為內。內無外故。外求有相果佛。即求自心。內非實故。內求無體緣影。不見自心。妄心心境宛然。真心即心即境。妄心生滅無據。真心不動不搖。妄心在因無果。始終生滅。真心因果一致。性修交徹。故知從真心妄心求者。其別若是。論時則何啻日劫相倍。論處則何但天地懸殊。論體真則圓裹十虛。妄則居於身內。論用真則橫截娑婆。直出生死。妄則煮砂為飯。經劫難成。是故行人發菩提心求生凈土。豈可但求自己緣影妄心。不求西方極樂真佛。良可痛傷。譬如欲西而面東。欲升而抱石。從水求火。從火覓水。奚可得焉。嗟今之人不識真心遍一切處。即色顯體。而妄認緣塵影事。謂是本性。謬之甚矣。譬如有人。認賊為子。其家財寶必被消滅。分別影事妄認為心。亦復如是。
【現代漢語翻譯】 現代漢語譯本： 方剎海（無邊佛土）是外境的說法，如果這樣認為，就應該向自己不動的真心中去尋求。這樣，十方剎海（十方無邊佛土）、大地山河就都是內心所顯現的。如果知道十方剎海就是內心，就能融為一體。所以我可以在其中隨意捨棄污穢，取用清凈，厭惡東方，欣喜西方，都不出離自己的心。因為有真實的大愿果佛（成就佛果的佛陀）能夠接引的緣故，所以祈求沒有不能得到的。 如果認為十方剎海是外境，那就割裂為兩部分。所以，只要一動念，就違背了法的本體，失去了它的作用，也得不到自己的真心。因為只有這個本性具足的因佛（具有成佛之因的佛性），而沒有力量和作用的緣故，所以即使祈求也無法得到。而且妄心只是虛妄的緣影，迷惑地認為是色身之內的事物，沒有凈土可以往生。真心則能生育一切塵剎（無量世界），本來就具足極樂世界的依報和正報，祈求就必定能往生。妄心捨棄外境而向內尋求，真心則是以外為內，因為內沒有外。向外尋求有相的果佛（已經成就佛果的佛），就是尋求自己的心。向內尋求，因為內不是真實的，所以向內尋求沒有實體的緣影，就見不到自己的真心。妄心是心和境截然分開，真心則是即心即境。妄心生滅無常，沒有依據，真心則不動不搖。妄心在因地沒有果，始終生滅，真心則是因果一致，性修交徹（本性和修行相互融合）。 所以要知道，從真心和妄心去尋求，它們的區別就是這樣。論時間，那就不止是日和劫的相差；論處所，那就不只是天地懸殊；論本體，真心是圓滿地包裹著十方虛空，妄心則侷限於身內；論作用，真心是橫截娑婆（娑婆世界），直接脫離生死，妄心則是煮沙成飯，經歷劫數也難以成功。因此，修行人發菩提心求生凈土，怎麼可以只求自己的緣影妄心，而不求西方極樂世界的真佛呢？實在令人痛心！譬如想要向西卻面向東，想要上升卻抱著石頭，從水中求火，從火中覓水，怎麼可能得到呢？ 可嘆現在的人不認識真心遍一切處，即色顯體（通過現象顯現本體），卻妄自認為緣塵影事是本性，這是大錯特錯啊！譬如有人，認賊為子，他的家財寶必定被消滅。分別影事，妄認為心，也是這樣。
【English Translation】 English version: The idea that 'Fangsha Sea' (boundless Buddha lands) is an external realm means that one should seek it within one's own unmoving true mind. In this way, the ten directions of 'Kshatra Seas' (Buddha lands in ten directions), the great earth, mountains, and rivers are all manifestations of the inner mind. If one knows that the ten directions of 'Kshatra Seas' are the inner mind, then they can merge into one. Therefore, I can freely discard the impure and take the pure, dislike the East and rejoice in the West, without ever leaving my own mind. Because there is a true 'Great Vow Result Buddha' (a Buddha who has achieved Buddhahood) who can receive and guide, there is nothing that cannot be obtained by seeking. If one considers the ten directions of 'Kshatra Seas' as external realms, then they are divided into two separate parts. Therefore, as soon as a thought arises, it goes against the essence of the Dharma, loses its function, and one cannot obtain one's own true mind. Because there is only this inherently present 'Causal Buddha' (Buddha-nature with the potential for Buddhahood) without power or function, even if one seeks, one cannot obtain. Moreover, the deluded mind is merely a false reflection of conditions, mistakenly believing it to be within the physical body, with no Pure Land to be reborn into. The true mind nurtures all 'dust-like lands' (countless worlds), inherently possessing the adornments of the 'Land of Ultimate Bliss', and one will surely be reborn there if one seeks it. The deluded mind abandons the external and seeks within, while the true mind takes the external as internal, because there is no external within the internal. Seeking a 'Result Buddha' (a Buddha who has achieved Buddhahood) with form externally is seeking one's own mind. Seeking internally, because the internal is not real, seeking a formless reflection, one cannot see one's own true mind. The deluded mind clearly separates mind and environment, while the true mind is both mind and environment. The deluded mind is impermanent and without basis, while the true mind is unmoving and unshakable. The deluded mind has no result in the causal stage, constantly arising and ceasing, while the true mind is consistent in cause and effect, with nature and cultivation interpenetrating (inherent nature and practice merging). Therefore, one should know that seeking from the true mind and the deluded mind are vastly different. In terms of time, the difference is more than just days and eons; in terms of place, it is more than just the difference between heaven and earth; in terms of essence, the true mind completely encompasses the ten directions of space, while the deluded mind is confined within the body; in terms of function, the true mind cuts across 'Saha' (the Saha world), directly escaping birth and death, while the deluded mind is like boiling sand to make rice, which is difficult to achieve even after countless eons. Therefore, how can practitioners who generate 'Bodhi Mind' (the aspiration for enlightenment) and seek rebirth in the Pure Land only seek their own deluded mind, and not seek the true Buddha of the Western 'Land of Ultimate Bliss'? It is truly heartbreaking! It is like wanting to go west but facing east, wanting to ascend but holding onto a stone, seeking fire from water, seeking water from fire, how can one obtain it? Alas, people today do not recognize that the true mind pervades all places, revealing its essence through phenomena, but mistakenly believe that the reflections of conditioned phenomena are their true nature, which is a great mistake! It is like someone who recognizes a thief as their son, their family's wealth will surely be destroyed. Distinguishing reflections and mistakenly believing them to be the mind is also like this.
若或識子是賊。賊不為害。知意是妄。妄亦奚傷。但不可認彼為是極樂依正也。四明法智大師所以有指妄即真之說。觀佛觀心之談。終不撥于極樂依正實境。奈何後世邪見蜂起。魔侶熾然。破滅佛法。斷佛種性。妄計極樂妙土在我緣影心中。而不肯西求。可勝顛倒。彼閭巷之人未聞正說。以此邪見密相傳授。疑誤人者雖不逃于地獄苦報。尚有可恕。而我出家四眾圓頂方服者同此見解。尤可傷憫。倘若真為生死。則必以此說為是。若有障重之人。於此法門不能隨順者。則當更審緣影妄心境界云何。此虛妄心既無有體。但隨我生滅。遂即妄說為我。妄認我故。便謂此心住在我今色身之內。謂此色身住於今之世界。謂此世界還住今之虛空之中。此虛空性廣大難量。遍舍塵剎。如是則空大界小。心劣於身。一念轉微。不可舉示。豈可以至微至末一念無體之妄心。而於此求極樂依正之妙境乎。不可求而求。豈不甚惑。既了此義。則知如是空性無邊。雖不可量。元不出我大覺清凈心中。如彼片云點太清裹。況諸世界在虛空耶。況此色身在世界耶。況此妄心在色身耶。故知妄微身著。界大空圓。從纖至洪。不出我今本心之內。故知我心如空。彼空如塵。我心廣大無涯無底。圓裹十方三世一切虛空微塵剎土一切眾生色身妄念。欲求一法
在於心外。了不可得。何特西方極樂非心外耶。造次顛沛尚不可離。況凈行莊嚴要期西邁。透脫生死。豈求外耶。經云。認悟中迷。晦昧為空。空晦暗中。結暗為色。色雜妄想。想相為身。聚緣內搖。趣外奔逸。昏擾擾相以為心性。一迷為心。決定惑為色身之內。不知色身外洎山河虛空大地。咸是妙明真心中物。譬如百千澄清大海棄之。唯認一浮漚體。目為全潮。窮盡瀛渤。汝等即是迷中倍人。如我垂手。等無差別。又云。妙覺明心遍十方界。舍育如來十方國土清凈寶嚴妙覺王剎。又云。十方虛空生汝心內。猶如片云點太清裹。況諸世界在虛空耶。以是義觀。既十方空剎依正色心是我本有。我今決志求生本有之土。求見本有之佛。有何不可而謂外求。我既愿求。心能感故。彼佛為我顯現之時。即我自家底本有心佛顯現。心佛真實。何有外來。既無外來。彼佛顯時。即我心顯。我心顯時。即彼佛顯。我心即是彼佛之心。彼佛即是我心之佛。一體無二。性本圓融。何可舍彼西方極樂內心之佛。而妄計別有惟心佛也。或曰。雖妄心。豈不亦具依正之法。何必使人求乎外境。答曰。妄心設具一切依正之法。豈不亦具西方極樂。若知西方極樂一如娑婆之實境可求。可說心具。若謂此心即是心外更無實境。此則但是妄心虛想。有何
【現代漢語翻譯】 現代漢語譯本：在於心外，完全不可能得到。為什麼偏偏認為西方極樂世界就在心外呢？即使在倉促顛沛的時候尚且不能離開（自心），更何況是清凈的行為和莊嚴的誓願，要期盼往生西方，透脫生死輪迴，難道是向外尋求嗎？ 經中說：『在覺悟中迷失，將光明變為晦昧的空無。在空無晦暗中，結成黑暗的根本。黑暗與妄想交雜，妄想形成身相。聚合的因緣在內擾動，向外奔逸。將昏昧擾動之相當作心性。』一旦迷惑，就認定心在色身之內，不知道色身之外，乃至山河虛空大地，都是妙明真心中的事物。譬如捨棄百千澄清的大海，只認取一個浮漚，就認為它是整個潮水，窮盡了整個大海。你們就是迷惑中的加倍之人，就像我垂下手一樣，沒有差別。 經中又說：『妙覺明心遍滿十方世界，捨棄養育如來的十方國土，清凈寶嚴的妙覺王剎。』又說：『十方虛空生在你的心內，猶如一片云點綴在太空中。』更何況是諸世界在虛空中呢？ 以這個道理來看，既然十方空剎的依報和正報、色法和心法都是我本來就有的，我現在下定決心求生我本有的國土，求見我本有的佛，有什麼不可以，而要說是向外尋求呢？我既然願意求，心能感應，那麼彼佛為我顯現的時候，就是我自家本有的心佛顯現。心佛是真實的，哪裡有從外面來的？既然沒有從外面來的，彼佛顯現的時候，就是我的心顯現。我的心顯現的時候，就是彼佛顯現。我的心就是彼佛的心，彼佛就是我心的佛。一體無二，性本圓融。怎麼可以捨棄西方極樂世界內心之佛，而妄自認為另外有一個唯心佛呢？ 或者有人問：『即使是妄心，難道不也具備依報和正報之法嗎？為什麼一定要人向外尋求呢？』回答說：『妄心即使具備一切依報和正報之法，難道不也具備西方極樂世界嗎？如果知道西方極樂世界就像娑婆世界一樣是真實存在的境界，可以尋求，可以說心具備。如果認為這個心就是心外，更沒有真實存在的境界，這只不過是妄心的虛妄想像，有什麼用呢？』
【English Translation】 English version: It is outside the mind, utterly unattainable. Why particularly consider the Western Pure Land of Ultimate Bliss (Sukhavati) to be outside the mind? Even in haste and adversity, one should not depart from it (one's own mind), let alone when engaging in pure conduct and solemn vows, aspiring to be reborn in the West, transcending birth and death. Is this seeking externally? The Sutra says: 'In enlightenment, one becomes deluded, turning brightness into obscure emptiness. Within obscure emptiness, one forms the root of darkness. Darkness mixes with delusion, and delusion forms the appearance of the body. Aggregated conditions stir internally, rushing outward. One takes the confused and disturbed appearance as one's mind-nature.' Once deluded, one determines that the mind is within the physical body, not knowing that beyond the physical body, even mountains, rivers, empty space, and the great earth, are all things within the wondrously bright true mind. It is like abandoning hundreds of thousands of clear oceans, only recognizing a single floating bubble, and considering it to be the entire tide, exhausting the entire ocean. You are doubly deluded people, just like my lowered hand, there is no difference. The Sutra also says: 'The wondrously enlightened mind pervades the ten directions, abandoning the lands of the ten directions that nurture the Tathagata, the Pure and Jeweled Adorned Wondrously Enlightened King's Lands.' It also says: 'The empty space of the ten directions is born within your mind, like a wisp of cloud adorning the vast sky.' How much more so are the worlds within empty space? From this perspective, since the circumstantial and direct rewards, form and mind, of the empty lands of the ten directions are originally mine, I am now determined to seek rebirth in my original land, to seek to see my original Buddha. What is impossible about this, that it should be called seeking externally? Since I am willing to seek, and the mind can respond, then when that Buddha appears for me, it is my own original mind-Buddha appearing. The mind-Buddha is real, where does it come from externally? Since it does not come from externally, when that Buddha appears, it is my mind that appears. When my mind appears, it is that Buddha that appears. My mind is that Buddha's mind, and that Buddha is the Buddha of my mind. One body, without duality, the nature is originally complete and harmonious. How can one abandon the Buddha within the mind of the Western Pure Land of Ultimate Bliss, and falsely assume that there is another mind-only Buddha? Or someone might ask: 'Even if it is a deluded mind, does it not also possess the circumstantial and direct rewards? Why must one seek externally?' The answer is: 'Even if the deluded mind possesses all the circumstantial and direct rewards, does it not also possess the Western Pure Land of Ultimate Bliss? If one knows that the Western Pure Land of Ultimate Bliss is like the Saha world, a real and existing realm that can be sought, then one can say that the mind possesses it. If one believes that this mind is outside the mind, and there is no real and existing realm, then this is merely the deluded imagination of the deluded mind, what use is it?'
實焉。而謂心具。又即境之心名真心。離境之心名妄心。故知真妄雖同。即離為異。即得離失。即是離非。其旨明矣。又如法師少康。因唸佛故。稱佛名時。佛從口出。狀若連珠。亦存其相。使其眾會皆得見也。佛既有相。土焉不實更有一等。謂於事則有。于理則無。或云。處處皆是凈土。傷哉此輩。深惑難祛。又禪宗南陽國師。為禪客舉無情說法之話。雖不專言凈土旨趣。亦痛末世向緣影求佛者多。故此說中不得不備。
呵謬解第三
唸佛三昧名三昧王。境界甚深卒難究竟。古今師授互有不同。至於天臺其說大備。慈恩賢首各引其長。企仰禪宗亦極明顯。但後學淺陋莫得指歸。尚未升堂。焉能入室。尋門未得。異見多途。遂將禪宗六祖大師壇經說凈土處。暗地摶量隨語生解。便謂本無凈土。不必求生。而不知我大師非但所說隨機。實乃義符經旨。縱隨其語但言凈土不必生。亦不說無凈土。凈土既有。生理昭然。何故初機執指為月。若依大師所云。迷人唸佛求生於彼。悟人自凈其心。又云。東方人但心凈即無罪。雖西方人。心不凈亦有愆。東方人造罪唸佛求生西方。西方人造罪唸佛求生何國。凡愚不了。不識身中凈土。愿東愿西。悟人在處一般。又言凈土遠近但隨眾生善根不同。而佛土焉有遠近之異。是
【現代漢語翻譯】 現代漢語譯本：確實如此。但又說心具有（一切）。又把依附於外境的心稱為真心，脫離外境的心稱為妄心。由此可知，真與妄雖然相同，但依附和脫離則有差異。依附則得，脫離則失；依附則對，脫離則錯。這個道理很明顯了。又如法師少康（人名），因爲念佛的緣故，稱念佛名時，佛像從口中出來，形狀像一串珠子，並且保持著佛像的形態，讓他的聽眾都能看見。佛既然有形象，那麼凈土怎麼會不真實呢？更有一種人，認為在事相上是有的，在理體上是沒有的。或者說，處處都是凈土。可悲啊，這些人，迷惑太深難以消除。還有禪宗的南陽國師（人名），為禪宗學人舉出無情說法的話題。雖然不專門談論凈土的宗旨，也痛惜末世那些向外攀緣、追求虛幻佛影的人太多。所以在這裡不得不加以辨析。 呵斥謬解 第三 唸佛三昧（通過唸佛達到的一種禪定狀態）名為三昧王（三昧中最上等的），境界非常深奧，難以徹底究竟。古往今來的師承傳授互有不同。至於天臺宗（佛教宗派），它的說法最為完備。慈恩宗（佛教宗派）和賢首宗（佛教宗派）各自引用它的長處。禪宗（佛教宗派）也極其明顯地推崇它。但是後來的學習者淺薄無知，無法找到正確的方向。還沒有登上廳堂，怎麼能進入內室？尋找門徑尚未找到，各種不同的見解就很多。於是就將禪宗六祖大師（人名）《壇經》（佛教經典）中說到凈土的地方，暗地裡揣測衡量，隨著字句產生理解，就認為本來沒有凈土，不必求生凈土。卻不知道我們的大師（指六祖慧能）不僅所說的話是隨機應變的，實際上也符合佛經的宗旨。即使按照他的話，只說凈土不必求生，也沒有說沒有凈土。凈土既然是有的，往生凈土的道理就很明顯。為什麼初學者要執著于手指而錯認為月亮呢？如果按照大師所說的，迷惑的人唸佛求生於西方凈土，開悟的人是自己清凈自己的心。又說，東方人只要心清凈就沒有罪過，即使是西方人，心不清凈也有過錯。東方人造了罪唸佛求生西方，西方人造了罪唸佛求生哪個國家？凡夫愚昧不明白，不認識自身中的凈土，所以才希望往生東方或西方。開悟的人在哪裡都是一樣的。又說凈土的遠近只是隨著眾生善根的不同而不同。而佛土怎麼會有遠近的差異呢？這是
【English Translation】 English version: Indeed. And it is said that the mind possesses (everything). Furthermore, the mind attached to external objects is called the true mind, while the mind detached from external objects is called the deluded mind. From this, it can be known that although truth and delusion are the same, attachment and detachment are different. Attachment leads to gain, detachment leads to loss; attachment is right, detachment is wrong. The meaning is clear. Furthermore, like Dharma Master Shao Kang (a person's name), because of reciting the Buddha's name, when he recited the Buddha's name, Buddha images emerged from his mouth, shaped like a string of pearls, and maintained their form, allowing his audience to see them. Since the Buddha has form, how can the Pure Land be unreal? There are even some who believe that it exists in phenomena but not in principle. Or they say that everywhere is the Pure Land. Alas, these people are deeply deluded and difficult to dispel. Also, Zen Master Nanyang Guoshi (a person's name) of the Zen school, raised the topic of insentient beings preaching the Dharma for Zen practitioners. Although he did not specifically discuss the tenets of the Pure Land, he also lamented that there were too many in the degenerate age who clung to external conditions and sought the illusory shadow of the Buddha. Therefore, it is necessary to distinguish this here. Reprimanding Erroneous Interpretations Third The Samadhi (a state of meditative consciousness) of Buddha Recitation is called the Samadhi King (the highest of Samadhis), its realm is very profound and difficult to fully comprehend. The teachings passed down from teachers in ancient and modern times differ from each other. As for the Tiantai school (a Buddhist school), its teachings are the most complete. The Cien school (a Buddhist school) and the Xianshou school (a Buddhist school) each cite its strengths. The Zen school (a Buddhist school) also clearly admires it. However, later learners are shallow and ignorant, unable to find the correct direction. They have not yet entered the hall, how can they enter the inner chamber? Having not found the path, there are many different views. Thus, they secretly speculate and measure the places where the Sixth Patriarch Master (a person's name) of the Zen school speaks of the Pure Land in the 'Platform Sutra' (a Buddhist scripture), generating understanding according to the words, and then believe that there is originally no Pure Land and that there is no need to seek rebirth in the Pure Land. But they do not know that our Master (referring to the Sixth Patriarch Huineng) not only spoke according to the circumstances, but also actually conformed to the tenets of the scriptures. Even if according to his words, only saying that there is no need to seek rebirth in the Pure Land, he did not say that there is no Pure Land. Since the Pure Land exists, the principle of rebirth in the Pure Land is obvious. Why should beginners cling to the finger and mistake it for the moon? If according to what the Master said, deluded people recite the Buddha's name seeking rebirth in the Western Pure Land, enlightened people purify their own minds. He also said that Easterners, as long as their minds are pure, have no sins, even Westerners, if their minds are not pure, also have faults. Easterners who commit sins recite the Buddha's name seeking rebirth in the West, which country do Westerners who commit sins recite the Buddha's name seeking rebirth in? Ordinary fools do not understand, do not recognize the Pure Land within themselves, so they hope to be reborn in the East or the West. Enlightened people are the same everywhere. He also said that the distance of the Pure Land only varies according to the different good roots of sentient beings. How can the Buddha Land have differences in distance? This is
謂不必求生也。然要眾生永斷十惡八邪。具修十善八正。又令妙識心地性王不離此身。但迷悟有異。若悟則能行慈悲喜捨。能凈平直等善。即是觀音勢至釋迦彌陀。若迷則分別人我。邪心虛妄塵勞之殊。即是須彌海水之境。龍鬼地獄之黨。今詳大師旨意。但能心凈則隨處皆凈。實與維摩會上佛。足按地變穢為凈。其諸大眾各各自見坐寶蓮華。義實無二。則經所謂隨其心凈即佛土凈。其說明矣。大師之辯豈不稱可佛心深符經旨。但聖人說法遮表不同。其有位未至於此者。不可引彼遮詮而自誑也。況一大藏教或說遮詮一切皆非。何必求生。或說表詮。一切皆是。必當求生。此二法說同出佛口。義無有殊。豈可偏執遮詮之說。頓棄表詮求生之義耶。若果直謂于土不必舍穢取凈而但凈其心者。則大師亦當謂人但凈心而已。不必令人斷諸惡業而修善行也。今既令人斷惡行善。則必于土舍穢取凈。其義益明。故佛說遮詮之時。正欲顯于表詮令求生。說表詮時。正是依于遮詮知無生。故知曹溪令人因心先凈則報境自凈。不令求生遮詮也。盧山令人佛報境凈則因心自凈。教必求生表詮也。然佛祖說法因果不二。非前非后。二義未嘗相離。雖使人所入不同。而法體本一。奈何今人才聞遮詮之說謂是。便謂表詮之談為非。自生退障。良可憫
傷。不知大師作此遮詮不必求生之說。正是顯于表詮令求生凈土故也。又如釋尊一代聖教諸部歷談。無非一味。而於顯說法中。定多贊顯說。於密說義中。必特稱密說。各宗當部而置別談。然佛豈無別談妙於此者。蓋欲應機使眾會受持。得以一志無猶豫也今像季中扶宗樹教。豈無抑揚之時。六祖既欲弘一行三昧。理宜杜絕諸乘。盧山特欲闡唸佛三昧。使之橫超直截。正當圓攝群機。後學豈可妄生二見。宜詳審之。又謂東方西方之人心凈無罪不凈有愆者。正謂東方惡境粗強。佛已滅度。不能心凈。如俗在家。火宅萬煎。縱修亦失。譬如小石入水即沈。故必求生西方。彌陀聖眾現在。境勝行深。逃子既回。佛親誨益。如出家在寺。善緣具足決不退轉故。生彼國心凈無愆。如彼大石乘船入水不沈故也。又東方西方理本一體。彼佛國土非但境勝。其佛現在能除愆罪。心必清凈聖地可階。故必遠勝娑婆。需求生也。若是根勝如曹溪會中者。尚能入生死大海。尋聲救苦教化眾生。何必求生。其或道力未充。妄效先覺。自不求生。教人亦不求生。譬如救溺。無船彼此俱溺。可奈何哉。又我大師實弘禪宗之六祖。所說豈非闡揚少室之禪。乃云心平何勞持戒。行直何用修禪。若依此語。則謂不必持戒修禪矣。而不知心若平則我待物無不乎
【現代漢語翻譯】 傷。不知大師作此遮詮不必求生之說。正是顯于表詮令求生凈土故也。又如釋尊（釋迦牟尼佛）一代聖教諸部歷談。無非一味。而於顯說法中。定多贊顯說。於密說義中。必特稱密說。各宗當部而置別談。然佛豈無別談妙於此者。蓋欲應機使眾會受持。得以一志無猶豫也今像季中扶宗樹教。豈無抑揚之時。六祖（慧能）既欲弘一行三昧。理宜杜絕諸乘。盧山（慧遠）特欲闡唸佛三昧。使之橫超直截。正當圓攝群機。後學豈可妄生二見。宜詳審之。又謂東方西方之人心凈無罪不凈有愆者。正謂東方惡境粗強。佛已滅度。不能心凈。如俗在家。火宅萬煎。縱修亦失。譬如小石入水即沈。故必求生西方。彌陀（阿彌陀佛）聖眾現在。境勝行深。逃子既回。佛親誨益。如出家在寺。善緣具足決不退轉故。生彼國心凈無愆。如彼大石乘船入水不沈故也。又東方西方理本一體。彼佛國土非但境勝。其佛現在能除愆罪。心必清凈聖地可階。故必遠勝娑婆（娑婆世界）。需求生也。若是根勝如曹溪會中者。尚能入生死大海。尋聲救苦教化眾生。何必求生。其或道力未充。妄效先覺。自不求生。教人亦不求生。譬如救溺。無船彼此俱溺。可奈何哉。又我大師實弘禪宗之六祖（慧能）。所說豈非闡揚少室之禪。乃云心平何勞持戒。行直何用修禪。若依此語。則謂不必持戒修禪矣。而不知心若平則我待物無不乎 傷感。不明白大師作出這種遮詮（通過否定來揭示真理）而說不必求生凈土的說法，正是爲了通過表詮（直接表達）來顯明應該求生凈土的道理。又如釋尊（釋迦牟尼佛）一代聖教，各部經典所談論的，無非是一個道理。在顯說（直接闡述）的法門中，必定讚揚顯說；在密說（隱晦闡述）的法義中，必定特別稱讚密說。各宗派根據自己所依據的經典而進行不同的論述。難道佛陀就沒有比這些更巧妙的論述嗎？這實際上是爲了適應不同根器的眾生，使他們能夠接受和奉持，從而能夠一心一意，沒有猶豫。如今在末法時期扶持宗派、樹立教義，難道沒有抑揚（褒貶）的時候嗎？六祖（慧能）既然想要弘揚一行三昧（專注于單一行為的禪定），理應杜絕其他乘（佛教的各種修行途徑）。盧山（慧遠）特別想要闡述唸佛三昧（通過唸佛達到的禪定），使之能夠橫超直截（直接超越輪迴），正應當圓融地攝受各種根器的眾生。後來的學習者怎麼可以妄自產生兩種不同的見解呢？應該詳細審察。又說東方西方的人，心凈則無罪，心不凈則有罪過，這正是說東方惡劣的環境粗重強盛，佛陀已經滅度，難以使心清凈，就像世俗之人在家，如同在火宅中遭受煎熬，即使修行也會失去。譬如小石頭入水就會沉沒，所以必須求生西方凈土。阿彌陀佛和聖眾現在於西方，環境殊勝，修行精深。迷途的浪子既然回頭，佛陀親自教誨利益，就像出家人在寺廟裡，善緣具足，決定不會退轉。所以在西方極樂世界，心凈無罪過，就像大石頭乘船入水不會沉沒一樣。又東方西方，理體上本是一體的。西方極樂世界不僅環境殊勝，而且阿彌陀佛現在能夠消除罪過，心必定清凈，可以達到聖地，所以遠遠勝過娑婆世界，必須求生。如果是根器殊勝的人，像曹溪（六祖慧能弘法的地點）會中的人那樣，尚且能夠進入生死大海，尋聲救苦，教化眾生，何必求生凈土。如果道力不足，卻妄自效仿先覺，自己不求生凈土，也教別人不求生凈土，就像救落水的人，沒有船隻，彼此都會溺水，那該怎麼辦呢？而且我的大師實際上是弘揚禪宗的六祖（慧能），所說的難道不是闡揚少室山（禪宗初祖菩提達摩面壁的地方）的禪法嗎？他說『心平何勞持戒，行直何用修禪』。如果按照這句話，就認為不必持戒修禪了。卻不知道心如果平靜，那麼我對待萬物就沒有不合適的了
【English Translation】 Sorrow. I do not understand why the great master made this apophatic (via negationis) statement that there is no need to seek rebirth. It is precisely to reveal, through cataphatic (via affirmationis) expression, that one should seek rebirth in the Pure Land. Furthermore, just as the sacred teachings of Shakyamuni Buddha throughout his life, discussed in various scriptures, are all of one flavor, in explicit teachings, there is always praise for explicit teachings; in implicit teachings, there is always special mention of implicit teachings. Each sect establishes separate discussions based on its own scriptures. But does the Buddha not have more subtle discussions than these? It is because he wishes to respond to the capacities of beings, enabling them to accept and uphold the teachings, so that they can be of one mind without hesitation. Now, in this degenerate age, to support a sect and establish teachings, is there not a time for praise and criticism? Since the Sixth Patriarch (Huineng) wished to propagate the Samadhi of One Practice (single-minded concentration), it was appropriate to cut off all other vehicles (various paths of Buddhist practice). Lushan (Huiyuan) especially wished to elucidate the Samadhi of Mindfulness of the Buddha (achieving concentration through Buddha recitation), enabling it to transcend directly and immediately. It is precisely appropriate to comprehensively gather all capacities. How can later learners rashly generate two different views? One should examine this in detail. Furthermore, to say that the minds of people in the East and West are pure and without fault, or impure and with transgression, is precisely to say that the evil environment of the East is coarse and strong. The Buddha has already passed away, and it is difficult to purify the mind, like a layman at home, suffering in a burning house. Even if one cultivates, one will lose it. It is like a small stone that sinks when it enters the water. Therefore, one must seek rebirth in the West. Amitabha Buddha and the holy assembly are present in the West, the environment is superior, and the practice is profound. Since the prodigal son has returned, the Buddha personally teaches and benefits him, like a monk in a monastery, with sufficient good conditions, he will definitely not regress. Therefore, being born in that country, the mind is pure and without transgression, like a large stone that does not sink when it enters the water on a boat. Furthermore, the principle of East and West is originally one. That Buddha land is not only superior in environment, but that Buddha is present and can eliminate transgressions. The mind will surely be pure, and the holy land can be attained. Therefore, it is far superior to the Saha world (world of suffering), and one must seek rebirth there. If one has superior roots, like those in the assembly of Caoxi (where Huineng, the Sixth Patriarch, propagated the Dharma), one can still enter the ocean of birth and death, seek out suffering and save them, and teach and transform beings. Why is it necessary to seek rebirth? If one's power of the Way is insufficient, yet one presumptuously imitates the enlightened ones, not seeking rebirth oneself, and also teaching others not to seek rebirth, it is like saving someone from drowning. Without a boat, both will drown. What can be done? Furthermore, my great master is actually the Sixth Patriarch (Huineng) who propagated the Chan school. What he said is not elucidating the Chan of Shaoshi Mountain (where Bodhidharma, the first patriarch of Chan, meditated facing a wall)? He said, 'If the mind is at peace, why bother upholding precepts? If conduct is upright, why bother cultivating Chan?' If one follows these words, then one would think that there is no need to uphold precepts or cultivate Chan. But one does not know that if the mind is at peace, then my treatment of all things will be without fault.
。物我既乎。豈可殺他自養。盜彼自利。分男女相而行非行。語不真實。而更飲酒使醒醉異時。心平既無此犯戒之相。則一切戒皆在其中。豈可全不持戒與劫殺人等而云心平。是知作此心平何勞持戒之語。正是顯于大戒也。禪字乃是梵語。此翻靜慮。或翻正定。或翻一行三昧。豈有行直之人其心慮而不靜。其住定而不正。其行有不一者。是知何用修禪之語。正是顯于深禪也。大師行超天人之表。道隆像季之間。恐後學著法泥跡。于戒體中。說何勞持戒之語。于禪境中。說何用修禪之言。例此則知。亦于必當求生凈土法中。而說不必求生之語也。後學猶轉泥跡。謂實不必求生。愚之甚也。蓋大師所說反勸也。諸祖所談順贊也。非順則無以啟進修之路。非反則不顯圓頓之修。反勸順贊。悉應當時之機。無有實法。如雲逢佛殺佛。豈真殺佛乎。若殺佛之語是實。則文殊仗劍。亦是真殺佛乎。茍隨古人之語。不求古人之心。謂實不必求生者。正所謂醍醐上味為世所珍。遇斯等人翻成毒藥矣。是故大師稱彼三諦圓妙之理。于有生中說無生。于無證中說修證。二邊叵得。中道不存。合教乘圓頓法門。坦然明白。如揭日月于昏衢。無不蒙照。而謂禪宗于唸佛三昧凈土旨趣有所未盡。可乎。若夫河西綽公。長安善導。信源禪師。智覺慈
覺。豈非繼其後者。皆能遠稟遺音。力弘斯道。道珍。懷玉。行業厥彰。圓照諸師其驗益著。況今禪林為病僧唸誦。及荼毗十念稱佛名號。俾其往生事載典章。餘風尚在。更奚惑焉。
正明心佛觀慧第四
夫唸佛三昧者。實使群生超三界生極樂之徑路也。始自鷲嶺敷宜。次羨廬山繼軌。十方稱讚諸祖傳持。自昔至今。有自來矣。但其說或不能一。致後學不得其歸。獨天臺三觀法門理冠群經。超乎眾說。稟教得旨。其益難思。故後學不可不以此為舟航也。夫三觀者。一念即空即假即中也。自我如來恢揚。至於智者妙悟。所謂空則一切皆空。假則一切皆假。中則一切皆中。俱破俱立。俱非破立。圓融絕待。難議難思。統諸部之玄門。廓生佛之境智。極萬法之源底。顯凈土之圓修。唸佛三昧非此法門。則有所未盡也。四明大師發揚妙旨。以論後學。今悉用其語。求生凈土。雖不外乎世間小善及彼事想。若非以大乘圓妙三觀法門。釋彼十六觀經奧旨。使人開解起行。何由必生。十六觀者。初觀落日。所以先標送想向彼佛也。初心行人雖了根塵皆是法界。而心想羸劣。勝境難現。是故如來設異方便。即以落日為境。想之令起觀中之日。圓人妙解。知能想心本具一切依正之法。今以具日之心。緣于即心之日。令本性日
【現代漢語翻譯】 現代漢語譯本：覺。難道不是繼承他們的人，都能遠遠地稟承遺留下來的聲音，努力弘揚這個佛道嗎？道珍、懷玉，他們的行業非常顯著。圓照等各位法師的驗證更加明顯。更何況現在禪林為生病的僧人唸誦，以及荼毗（火葬）時念誦十聲佛號，使他們往生的事情記載在典章之中，遺風尚存，還疑惑什麼呢？
正明心佛觀慧第四
唸佛三昧，確實是使眾生超越三界，往生極樂世界的捷徑。開始於鷲嶺（Grdhrakuta，靈鷲山），其次是傚法廬山慧遠。十方諸佛稱讚，歷代祖師傳持，從古至今，一直如此。但是他們的說法或許不能統一，導致後來的學習者不知道歸向何處。只有天臺宗的三觀法門，在道理上冠絕群經，超越所有說法。依照這個教義，領會其中的宗旨，它的益處難以思量。所以後來的學習者不可以不把這個作為舟船。三觀，就是一念即空、即假、即中。從我如來弘揚，到智者大師妙悟。所謂空，就是一切皆空；假，就是一切皆假；中，就是一切皆中。既破又立，既非破又非立，圓融而絕對，難以議論，難以思議。統攝各部的玄妙法門，開闊眾生和佛的境界與智慧，窮盡萬法的根源和底蘊，彰顯凈土的圓滿修持。唸佛三昧如果不是這個法門，就有所未盡。四明法智大師發揚這個妙旨，來論述後來的學習者。現在全部使用他的話。求生凈土，雖然離不開世間的小善和那些事相觀想，如果不是用大乘圓妙的三觀法門，來解釋《十六觀經》的奧妙宗旨，使人開悟理解，發起修行，怎麼能夠必定往生呢？十六觀中，初觀是觀落日，所以先標明送想，朝向阿彌陀佛。初學行人雖然了知根塵都是法界，但是心想微弱，殊勝的境界難以顯現。所以如來設定特別的方便法門，就用落日作為境界，觀想它，使觀想中的太陽升起。圓教的人妙解，知道能想的心本來就具備一切依報和正報之法。現在用具備太陽的心，緣于即是自心的太陽，使本性中的太陽
【English Translation】 English version: Awakening. Is it not that those who succeed them are all able to receive the bequeathed teachings from afar and vigorously promote this Dharma path? Daozhen and Huaiyu, their virtuous conduct is remarkably evident. The confirmations of masters like Yuanzhao are increasingly apparent. Moreover, nowadays, Chan monasteries recite scriptures for sick monks, and during cremation (荼毗, tú pí), they recite the Buddha's name ten times, ensuring their rebirth in the Pure Land, as recorded in the scriptures. The remaining customs are still present, so what is there to doubt?
Fourth: Correctly Illuminating the Mind-Buddha Contemplation and Wisdom
The Samadhi of Buddha Recitation is indeed the direct path for sentient beings to transcend the Three Realms and be reborn in the Land of Ultimate Bliss. It began at Vulture Peak (Grdhrakuta, 鷲嶺), followed by emulating Huiyuan of Mount Lu (廬山). The Buddhas of the ten directions praise it, and the patriarchs have transmitted it from ancient times until now. However, their explanations may not be consistent, causing later learners to not know where to turn. Only the Tiantai (天臺) school's Threefold Contemplation (三觀) Dharma gate excels all scriptures in principle and surpasses all other explanations. Receiving the teachings and understanding their essence, its benefits are immeasurable. Therefore, later learners must use this as their boat. The Threefold Contemplation is the realization that a single thought is simultaneously emptiness (空), provisional existence (假), and the Middle Way (中). From the Tathagata's (如來) propagation to Zhiyi's (智者) wondrous enlightenment, 'emptiness' means everything is empty; 'provisional existence' means everything is provisionally existent; 'the Middle Way' means everything is the Middle Way. Simultaneously negating and affirming, simultaneously neither negating nor affirming, perfectly harmonized and absolute, difficult to discuss and difficult to conceive. It encompasses the profound gates of all schools, broadens the realm of wisdom of sentient beings and Buddhas, exhausts the source and foundation of all dharmas, and reveals the perfect cultivation of the Pure Land. The Samadhi of Buddha Recitation is incomplete without this Dharma gate. Master Siming Fazhi (四明法智) expounded this wondrous essence to discuss later learners. Now, all his words are used. Seeking rebirth in the Pure Land, although inseparable from worldly minor virtues and those objective visualizations, if not using the Great Vehicle's perfect and wondrous Threefold Contemplation Dharma gate to explain the profound essence of the Sixteen Contemplations Sutra (十六觀經), enabling people to awaken and understand, and initiate practice, how can one be certain of rebirth? Among the Sixteen Contemplations, the first contemplation is contemplating the setting sun, so it first indicates directing thoughts towards Amitabha Buddha. Although initial practitioners understand that the sense bases and objects are all the Dharmadhatu (法界), their mental power is weak, and sublime states are difficult to manifest. Therefore, the Tathagata established a special expedient means, using the setting sun as an object, contemplating it, causing the sun in contemplation to arise. Those with perfect understanding know that the mind capable of contemplation inherently possesses all the dependent and retributive dharmas. Now, using the mind possessing the sun, contemplating the sun that is the mind itself, causing the sun of inherent nature
顯現其前。斯乃以法界心。緣法界境。起法界日。既皆法界。豈不即空假中。此猶總示。若別論三觀成日劫者。以根境空寂。則心日無礙。以緣起假立。故累想日生。以其心日皆法界。故當體顯現。日觀既成。則三觀同在一心。非一非三。而一而三。不可思議。日觀既爾。余觀例爾。應知十六皆用即空假中一心三觀。以為想相之法。次觀清水。復想成冰。良以彼土琉璃為地。此地難想。且令想冰。冰想若成。寶地可見。如上且以所見落日及冰。以為方便。次觀地觀樹觀池。及以總觀樓地池等。已上六觀皆所以觀彼土之依報也。至於觀華座者。為三聖之親依。觀寶像者。類三聖之真體。欲觀于佛。先觀于座。真佛難觀。要先觀像。乃至普觀往生。雜觀佛菩薩等七觀。皆所以觀彼土之正報也。后三觀者。明三輩九品之人自此而生彼也。既然修因不同。是故感果差降。今亦觀者。為令行人識別三品優劣。舍于中下而修習上品往生故也。然諸觀皆用經所示相。憶持在心。為所觀境。仍了自心本具此法。托境想成。發明心目。又經題云佛說觀無量壽佛經者。佛是所觀勝境。舉正報以收依果。述化主以包徒眾。觀雖十六。言佛便周。則當但觀彼佛也。欲觀彼佛者。則當先觀彼佛如虛空量。端嚴微妙廣大色身。一一身份八萬四千相。
【現代漢語翻譯】 現代漢語譯本 顯現在他的面前。這就是以法界的心，緣法界的境界，生起法界的日輪。既然一切都是法界，豈不就是即空、即假、即中嗎？這好比是總體的指示。如果分別論述以三觀成就日輪的劫數，那麼，因為根和境都是空寂的，所以心日沒有阻礙；因為緣起是虛假安立的，所以累積意想而使日輪產生。因為心日都是法界的，所以當下本體顯現。日觀一旦成就，那麼三觀就同時存在於一心之中，非一非三，而一而三，不可思議。日觀既然如此，其餘的觀想也是如此。應當知道十六觀都運用即空、即假、即中一心三觀，作為意想觀相的方法。接下來觀想清水，再觀想清水變成冰。這是因為彼土以琉璃為地，此地難以觀想，姑且先觀想冰。冰的觀想如果成就，寶地就可以看見了。如上所述，姑且以所見的落日和冰，作為方便。接下來觀想地觀、樹觀、池觀，以及總觀樓閣、土地、水池等。以上六觀都是用來觀想彼土的依報（環境）。至於觀想華座，是爲了觀想三聖（指阿彌陀佛、觀世音菩薩、大勢至菩薩）的親近所依。觀想寶像，是類似於觀想三聖的真身。想要觀想佛，先觀想佛座。真佛難以觀想，要先觀想佛像。乃至普遍觀想往生，雜觀佛菩薩等七觀，都是用來觀想彼土的正報（佛菩薩）。後面的三觀，說明三輩九品的人從這裡往生到彼土。既然修行的因不同，所以感得的果報也有差別。現在也進行觀想，是爲了讓修行人識別三品的優劣，捨棄中下品而修習上品往生。然而各種觀想都運用經文所示的相，憶持在心中，作為所觀的境界。仍然明白自己的心本來就具有這種法，依託外境而意想成就，發明心地的光明。又經題說『佛說觀無量壽佛經』，佛是所觀的殊勝境界，舉正報以包含依報，敘述化主以包括徒眾。觀想雖然有十六種，說一個『佛』字就周全了。那麼應當只觀想彼佛（阿彌陀佛）。想要觀想彼佛，那麼應當先觀想彼佛如虛空般廣大，端正莊嚴、微妙廣大的色身，每一個身份都有八萬四千相。
【English Translation】 English version appears before him. This is using the mind of the Dharmadhatu (法界, the realm of reality) to contemplate the realm of the Dharmadhatu, giving rise to the sun of the Dharmadhatu. Since everything is the Dharmadhatu, isn't it the same as emptiness, provisionality, and the Middle Way? This is like a general instruction. If we separately discuss the kalpas (劫, eons) of achieving the sun through the Three Contemplations, then, because the roots and objects are empty and still, the mind-sun is unobstructed; because dependent origination is provisionally established, accumulated thoughts give rise to the sun. Because the mind-sun is the Dharmadhatu, it manifests in its very essence. Once the Sun Contemplation is achieved, the Three Contemplations are simultaneously present in one mind, neither one nor three, yet one and three, inconceivable. Since the Sun Contemplation is like this, the other contemplations are also like this. It should be known that all sixteen contemplations use the Three Contemplations of emptiness, provisionality, and the Middle Way in one mind as the method of contemplating the forms. Next, contemplate clear water, and then contemplate the water turning into ice. This is because that land has crystal as its ground, which is difficult to imagine in this land, so first imagine ice. If the contemplation of ice is achieved, the jeweled land can be seen. As mentioned above, provisionally use the setting sun and ice as a means. Next, contemplate the Earth Contemplation, the Tree Contemplation, the Pond Contemplation, and the general contemplation of pavilions, land, ponds, etc. The above six contemplations are all for contemplating the Adornments (依報, dependent rewards/environment) of that land. As for contemplating the Flower Throne, it is for contemplating the close support of the Three Sages (三聖, Amitabha Buddha, Avalokitesvara Bodhisattva, and Mahasthamaprapta Bodhisattva). Contemplating the Jeweled Image is similar to contemplating the true body of the Three Sages. If you want to contemplate the Buddha, first contemplate the throne. The true Buddha is difficult to contemplate, so first contemplate the image. And so on, universally contemplate rebirth, and the seven contemplations including miscellaneous contemplations of Buddhas and Bodhisattvas are all for contemplating the Main Rewards (正報, direct rewards/Buddhas and Bodhisattvas) of that land. The last three contemplations explain how people of the Three Grades and Nine Classes are born there from here. Since the causes cultivated are different, the fruits received also differ. Now, contemplation is also performed to enable practitioners to distinguish the superiority and inferiority of the Three Grades, abandon the middle and lower grades, and cultivate rebirth in the upper grades. However, all contemplations use the forms shown in the sutra, remembering and holding them in the mind as the objects of contemplation. Still understanding that one's own mind inherently possesses this Dharma, relying on external objects to imagine and achieve it, illuminating the light of the mind. Furthermore, the title of the sutra says 'The Buddha Speaks of the Contemplation Sutra of Immeasurable Life Buddha', the Buddha is the supreme object of contemplation, using the Main Rewards to encompass the Adornments, narrating the teaching host to include the assembly. Although there are sixteen contemplations, saying one word 'Buddha' is complete. Then one should only contemplate that Buddha (Amitabha Buddha). If you want to contemplate that Buddha, then you should first contemplate that Buddha's body, as vast as space, upright and dignified, subtle and vast, with eighty-four thousand marks on each part of the body.
一一相中八萬四千隨形好。一一好中八萬四千光明。一一光明之中一一世界海。彼世界海中。一切十方諸佛菩薩聲聞緣覺僧眾。一一微妙廣大。不可具說。但當憶想令心眼見。見此事者。即見十方諸佛。以見諸佛故。名唸佛三昧。作是觀者。名觀一切佛身。以觀佛身故。亦見佛心。佛心者大慈悲是。以無緣慈攝諸眾生。作此觀者。捨身他世。生諸佛前。得無生忍。又云。觀無量壽佛者。從一相好入。但觀眉間白毫。極令明瞭。見眉間白毫者。八萬四千相好自然當現。見無量壽佛者。即見十方無量諸佛。得見無量諸佛故。諸佛現前授記。是為遍觀一切色身相。故知十六妙觀以觀佛為要。八萬相好都想難成。故令但觀眉間毫相如五須彌。此想若成。八萬皆現。此為要門也。若修前諸觀。心得流利。觀已宏深。則可稱彼毫量而觀。使八萬相好自然皆現。疏中令觀劣應毫相。乃為未修前諸觀者。及為雖修觀未成者。故於佛身別示初心可觀之相。為三昧門也。又慈雲法師但令直想阿彌陀佛丈六金軀坐于華上。專系眉間白毫一相。其毫長一丈五尺。周圍五寸。外有八棱。中表俱空。右旋宛轉在眉中間。瑩凈明徹不可具說。顯映金顏。分齊分明。作此想時。停心注想堅固勿移。此想若成。則三昧現前矣。是故觀佛三昧經云。若人至心
【現代漢語翻譯】 現代漢語譯本 一一相中的每一個相好都具有八萬四千種隨形好（suí xíng hǎo，伴隨主要特徵的細微特徵）。每一個隨形好中都具有八萬四千種光明。每一種光明之中都顯現出一個個世界海（shì jiè hǎi，宇宙的集合）。在這些世界海中，一切十方諸佛（shí fāng zhū fó，十個方向的所有佛）、菩薩（pú sà，覺悟的眾生）、聲聞（shēng wén，通過聽聞佛法而證悟者）、緣覺（yuán jué，通過觀察因緣而證悟者）以及僧眾（sēng zhòng，僧伽，佛教社群）都微妙廣大，無法一一詳盡描述。只需憶念想像，使心眼得以看見。能看見這些景象的人，就等於見到了十方諸佛。因為見到了諸佛，所以稱爲念佛三昧（niàn fó sān mèi，憶念佛陀的禪定）。 作這種觀想的人，就稱為觀一切佛身（guān yī qiè fó shēn，觀想所有佛陀的身體）。因為觀想佛身，也能見到佛心。佛心就是大慈悲心。以無緣慈（wú yuán cí，無條件的慈愛）來攝受一切眾生。作這種觀想的人，捨棄此身之後，來世將往生到諸佛面前，獲得無生忍（wú shēng rěn，對法不生不滅的領悟）。 還有一種說法是，觀想無量壽佛（wú liàng shòu fó，阿彌陀佛）時，可以從一個相好入手，只觀想眉間白毫（méi jiān bái háo，兩眉之間的白色毫毛），盡力使其明亮清晰。能見到眉間白毫的人，八萬四千種相好自然就會顯現。見到無量壽佛，就等於見到了十方無量諸佛。因為能見到無量諸佛，諸佛就會在面前授記（shòu jì，預言成佛）。這就是普遍觀想一切色身相（sè shēn xiàng，物質身體的特徵）。 因此可知，十六妙觀（shí liù miào guān，十六種殊勝的觀想方法）以觀想佛陀為關鍵。要完整地觀想八萬種相好很難成功，所以讓人只觀想眉間毫相，如同五座須彌山（xū mí shān，佛教宇宙論中的聖山）。如果這種觀想成功了，八萬種相好都會顯現。這是關鍵的方法。 如果修習了前面的各種觀想，心得流暢，觀想已經宏大深遠，就可以稱量眉間毫相的大小來觀想，使八萬種相好自然全部顯現。疏文中讓人觀想劣應身（liè yìng shēn，佛陀的化身）的毫相，是為那些尚未修習前面各種觀想的人，以及雖然修習了觀想但尚未成功的人，所以在佛身上特別指示了初學者可以觀想的相，作為進入三昧之門的方法。 又慈雲法師（cí yún fǎ shī，一位法師的名字）只是讓人直接觀想阿彌陀佛（ā mí tuó fó，無量光佛）一丈六尺高的金色身軀，坐在蓮花上，專注于眉間白毫這一相。這白毫長一丈五尺，周圍五寸，外有八個棱角，中間和表面都是空心的，向右旋轉，位於眉毛中間。它晶瑩剔透，無法用語言完全描述，照亮了金色的面容，界限分明。作這種觀想時，要停住心念，專注觀想，堅定不移。如果這種觀想成功了，三昧就會顯現。所以《觀佛三昧經》（guān fó sān mèi jīng）中說，如果有人至誠...
【English Translation】 English version Each and every characteristic (xiàng hǎo) possesses eighty-four thousand minor distinguishing marks (suí xíng hǎo). Each minor distinguishing mark has eighty-four thousand rays of light. Within each ray of light, there exists a sea of worlds (shì jiè hǎi). Within these seas of worlds, all Buddhas of the ten directions (shí fāng zhū fó), Bodhisattvas (pú sà), Arhats (shēng wén), Pratyekabuddhas (yuán jué), and the Sangha (sēng zhòng) are subtle, wonderful, vast, and beyond complete description. One should simply recollect and visualize them, enabling the mind's eye to see. One who sees this sees all Buddhas of the ten directions. Because of seeing the Buddhas, this is called the Samadhi of Buddha Recitation (niàn fó sān mèi). One who practices this contemplation is said to be contemplating all Buddha bodies (guān yī qiè fó shēn). Because of contemplating the Buddha's body, one also sees the Buddha's mind. The Buddha's mind is great compassion. With unconditional loving-kindness (wú yuán cí), it embraces all sentient beings. One who practices this contemplation, upon abandoning this body, will be reborn in the presence of the Buddhas in the next life and attain the Acceptance of Non-origination (wú shēng rěn). Furthermore, it is said that when contemplating Amitabha Buddha (wú liàng shòu fó), one can begin with a single characteristic, focusing solely on the white hair between the eyebrows (méi jiān bái háo), making it extremely clear and bright. One who sees the white hair between the eyebrows will naturally see the eighty-four thousand characteristics manifest. One who sees Amitabha Buddha sees the countless Buddhas of the ten directions. Because of seeing the countless Buddhas, the Buddhas will appear before you and bestow a prediction of Buddhahood (shòu jì). This is to universally contemplate all physical characteristics (sè shēn xiàng). Therefore, it is known that the Sixteen Contemplations (shí liù miào guān) take the contemplation of the Buddha as essential. It is difficult to completely visualize the eighty thousand characteristics, so one is instructed to only contemplate the white hair between the eyebrows, like five Mount Sumerus (xū mí shān). If this contemplation is successful, all eighty thousand will appear. This is the essential method. If one cultivates the preceding contemplations and the mind becomes fluent, and the contemplation is profound and far-reaching, then one can measure the size of the white hair between the eyebrows and contemplate it, causing all eighty thousand characteristics to naturally appear. The commentary instructs one to contemplate the hair of the inferior manifested body (liè yìng shēn), which is for those who have not yet cultivated the preceding contemplations, or for those who have cultivated them but have not yet succeeded. Therefore, on the Buddha's body, a characteristic that beginners can contemplate is specifically indicated as a method for entering samadhi. Furthermore, Dharma Master Ciyun (cí yún fǎ shī) simply instructs one to directly visualize Amitabha Buddha (ā mí tuó fó) as a sixteen-foot-tall golden body sitting on a lotus flower, focusing solely on the single characteristic of the white hair between the eyebrows. This hair is one foot and five inches long, five inches in circumference, has eight edges on the outside, and is hollow in the middle and on the surface, spiraling to the right, located between the eyebrows. It is crystal clear and cannot be fully described in words, illuminating the golden face, with distinct boundaries. When practicing this contemplation, stop the mind and focus the contemplation, firmly and without wavering. If this contemplation is successful, samadhi will manifest. Therefore, the Sutra on the Samadhi of Visualizing the Buddha (guān fó sān mèi jīng) says, 'If a person with utmost sincerity...'
繫念。端坐觀念色身。當知心如佛心。與佛無異。雖在塵勞。不為諸塵之所覆蔽。作是觀者。是真唸佛。是知觀佛功德。其事如是。又彼世尊相好光明微妙廣大。眾生狹劣想念難成。佛令于真身觀前先令想像。佛必坐座。又先觀座。座觀若成。則當想像。經云。諸佛如來是法界身。入一切眾生心想中。是故汝等心想佛時。是心即是三十二相八十隨形好。是心作佛。是心是佛。諸佛正遍知海從心想生。是故應當一心繫念諦觀彼佛。夫法界身者報佛法性之身也。滿足始覺名為報佛。究顯本覺名法性身。始本相冥能起應用。然非眾生能感。則諸佛亦豈能應。能感如水。能應如日。是故始覺合本。猶白月昇天。應入凈想。如影現百川。有感有應。此二道交。是為入眾生心想之義也。又法界身者即佛身也。無所不遍故。以法界為體。若能得此觀佛三昧。則觀解心契入佛體。佛體入觀解心。斯乃始覺解于本覺。是故本覺入於始覺。有解有入。此二相應。是為入眾生心想中也。當知今之心觀非直於陰心觀本性佛。乃托他佛以顯本性。是故先明應佛入我想心。次明佛心全是本覺。故應佛顯。知本性明。托外義成。惟心觀立。二義相成。是今觀法。又經中雲是心作佛是心是佛者。所以示今觀佛。當明修性不二之旨。言作佛者。此有二義。
【現代漢語翻譯】 現代漢語譯本 繫念。端坐觀念色身。應當知道心如同佛心一樣，與佛沒有差別。即使身處塵世煩惱之中，也不會被各種塵埃所矇蔽。這樣觀想，才是真正的唸佛。由此可知觀佛的功德，就是這樣。而且，諸佛世尊的相好光明微妙而廣大，眾生因為心量狹小難以想念成就。所以佛讓在觀想真身之前，先觀想佛所坐的蓮花座。如果蓮花座觀想成功，就應當觀想佛的形象。《經》中說：『諸佛如來是法界身（Dharmadhatu body），進入一切眾生的心想之中。』因此，你們心中想念佛的時候，這個心就是三十二相（thirty-two marks of the Buddha）和八十隨形好（eighty minor marks of the Buddha）。這個心創造了佛，這個心就是佛。諸佛的正遍知海（ocean of perfect knowledge）是從心想中產生的。所以應當一心繫念，仔細地觀想佛。所謂法界身，就是報佛（reward body）和法性之身（Dharmata body）。圓滿證得始覺（initial enlightenment）稱為報佛，徹底顯現本覺（original enlightenment）稱為法性身。始覺和本覺相互融合，能夠產生各種作用。然而如果眾生不能感應，那麼諸佛又怎麼能夠示現呢？能感如水，能應如日。所以始覺與本覺相合，就像皎潔的月亮升上天空，應現於清凈的觀想之中，又像月亮的影子顯現在百川之中。有感應，有示現，這兩種途徑相互交融，就是進入眾生心想的含義。另外，法界身就是佛身，無所不遍，所以以法界為本體。如果能夠得到這種觀佛三昧（Samadhi of contemplating the Buddha），那麼觀想的理解與心就能契入佛的本體，佛的本體就能進入觀想的理解與心。這就是始覺理解了本覺，所以本覺進入了始覺。有理解，有進入，這兩種狀態相互相應，就是進入眾生心想之中。應當知道現在的心觀，不僅僅是在陰心（skandha-mind）中觀本性佛（Buddha-nature），而是依託他佛來顯現本性。所以先說明應佛（responsive Buddha）進入我的想心，再說明佛心完全是本覺。所以應佛顯現，就知道本性光明。依託外在的意義而成就，唯心觀（mind-only contemplation）才能成立。這兩種意義相互成就，就是現在的觀法。另外，經中說『是心作佛，是心是佛』，是爲了說明現在的觀佛，應當明白修性不二（non-duality of practice and nature）的宗旨。說到『作佛』，這裡有兩種含義。
【English Translation】 English version Concentrate the mind. Sit upright and contemplate the physical body. Know that the mind is like the Buddha's mind, no different from the Buddha. Although in the midst of worldly troubles, it is not obscured by the various defilements. To contemplate in this way is true mindfulness of the Buddha. Thus, know that the merit of contemplating the Buddha is like this. Moreover, the auspicious marks and radiant light of the World Honored Ones are subtle, vast, and great, and sentient beings, due to their narrow minds, find it difficult to conceive of them. Therefore, the Buddha instructs to first imagine the seat before contemplating the true body. If the contemplation of the seat is successful, then one should imagine the Buddha's form. The Sutra says: 'The Tathagatas (Thus Come Ones), the Buddhas, are the Dharmadhatu body (Dharmadhatu body), entering into the minds and thoughts of all sentient beings.' Therefore, when you think of the Buddha in your mind, this mind is the thirty-two marks (thirty-two marks of the Buddha) and eighty minor marks (eighty minor marks of the Buddha). This mind creates the Buddha, this mind is the Buddha. The ocean of perfect knowledge (ocean of perfect knowledge) of all Buddhas arises from the mind's thoughts. Therefore, one should single-mindedly concentrate and carefully contemplate that Buddha. The Dharmadhatu body is the reward body (reward body) and the Dharmata body (Dharmata body). The complete attainment of initial enlightenment (initial enlightenment) is called the reward body, and the complete manifestation of original enlightenment (original enlightenment) is called the Dharmata body. The mutual merging of initial and original enlightenment can give rise to various functions. However, if sentient beings cannot sense it, how can the Buddhas manifest? The ability to sense is like water, and the ability to respond is like the sun. Therefore, the union of initial and original enlightenment is like the bright moon rising in the sky, appearing in pure contemplation, like the moon's reflection appearing in hundreds of rivers. There is sensing, and there is responding; the intersection of these two paths is the meaning of entering the minds and thoughts of sentient beings. Furthermore, the Dharmadhatu body is the Buddha's body, all-pervading, and therefore takes the Dharmadhatu as its essence. If one can attain this Samadhi of contemplating the Buddha (Samadhi of contemplating the Buddha), then the understanding of contemplation and the mind can merge into the Buddha's essence, and the Buddha's essence can enter into the understanding of contemplation and the mind. This is the initial enlightenment understanding the original enlightenment, so the original enlightenment enters into the initial enlightenment. There is understanding, and there is entering; these two states correspond to each other, which is entering into the minds and thoughts of sentient beings. Know that the present mind contemplation is not merely contemplating the Buddha-nature (Buddha-nature) in the skandha-mind (skandha-mind), but rather relying on another Buddha to manifest the original nature. Therefore, first explain that the responsive Buddha (responsive Buddha) enters my thinking mind, and then explain that the Buddha's mind is entirely original enlightenment. Therefore, the responsive Buddha manifests, and one knows that the original nature is bright. Relying on external meaning to achieve, the mind-only contemplation (mind-only contemplation) can be established. These two meanings complement each other, which is the present method of contemplation. Furthermore, the Sutra says, 'This mind creates the Buddha, this mind is the Buddha,' in order to show that the present contemplation of the Buddha should understand the principle of the non-duality of practice and nature (non-duality of practice and nature). Speaking of 'creating the Buddha,' there are two meanings here.
一者凈心能感他方應佛。謂諸佛法身本無色相。由眾生凈心依于業識熏佛法身故。能見佛勝應色相。二者三昧能成自己果佛。謂眾生以凈心想。成就觀佛三昧。故能使自己終成作佛。此之二義。初作他佛。次作己佛。當知果佛從證。非是自然。即是而作。全性成修。顯非性德自然是佛也。言是佛者亦有二義。一者心即應佛。前言性本無相心感故有。則心佛有無條然永異。今泯此見。故則眾生之心全是應佛。以離此心外更無佛故。二者心即果佛。既心是果佛。故知無有成佛之因。以眾生心中已有如來結加趺坐。豈待當來方成果佛。此之二義。初是應佛。次是果佛。當知果佛本具。非從緣成則作而是。全修成性。顯非修德因緣成佛也。若以作是顯於三觀。則空破假立。皆名為作。二邊之觀也。不破不立。名之為是。中道之觀也。全是而作。則三諦俱破俱立。全作而是。則三諦俱非破立。即中之空假名作。則能破三惑立三法。故感他佛三身圓應。能成我心三身當果。即空假之中名是。則全惑即智。全障即德。故心是應佛。心是果佛。故知作是之義一心修者。乃不思議之三觀。為十六觀之總體。一經之妙宗也。文出此中。義遍初后。是故行者當用此意修凈土因。或曰。何不依經所說惟以事想直生凈土。乃顯慧觀之門。使初心難
【現代漢語翻譯】 現代漢語譯本 一、清凈心能感應他方應化佛（Nirmanakaya Buddha）。諸佛的法身（Dharmakaya）原本沒有色相，由於眾生以清凈心，依憑業識薰染佛的法身，因此能見到佛殊勝的應化色相。 二、三昧（Samadhi）能成就自己的果佛（Sambhogakaya Buddha）。眾生以清凈心觀想，成就觀佛三昧，因此能使自己最終成就作佛。這兩種意義，初是成就他方佛，次是成就自身佛。應當知道果佛是從證悟而來，並非自然而有，即是修作而成，全性成修，表明並非本性具有的德行自然就是佛。說『是佛』也有兩種意義。一是心即是應化佛。前面說本性沒有相，因心感應而有，那麼心與佛的有無就截然不同。現在泯滅這種見解，所以說眾生的心完全就是應化佛，因為離開這顆心外，再沒有其他的佛。二是心即是果佛。既然心就是果佛，就知道沒有成佛的因。因為眾生的心中已經有如來結跏趺坐，難道還要等待將來才能成就果佛？這兩種意義，初是應化佛，次是果佛。應當知道果佛本來就具備，不是從因緣而成，而是修作而成，全修成性，表明不是修德因緣成就佛。 如果用『作』來顯示三觀（Threefold Contemplation），那麼空觀（emptiness）、假觀（provisional existence）、中觀（the Middle Way）的建立，都可稱為『作』，是二邊的觀法。不破不立，名為『是』，是中道的觀法。全是而作，那麼空、假、中三諦（Three Truths）俱破俱立；全作而是，那麼空、假、中三諦俱非破非立。即中之空假名為作，就能破除三惑（Three Illusions），建立三法（Three Laws），所以能感應他方佛的三身圓滿應化，能成就我心三身當來果報。即空假之中名為『是』，那麼全惑即是智，全障即是德，所以心是應化佛，心是果佛。因此知道『作』、『是』的意義，一心修持的人，乃是不思議的三觀，是十六觀的總體，是一部經的精妙宗旨。文句出自這裡，意義遍及始終。所以修行的人應當用這種意思修持凈土之因。或者有人問：為什麼不依照經文所說，只用事相觀想直接往生凈土，卻要顯示智慧觀想之門，使初學者感到困難呢？
【English Translation】 English version First, a pure mind can evoke responses from Buddhas in other realms (Nirmanakaya Buddha). The Dharmakaya (body of the law) of all Buddhas originally has no form. Because sentient beings, with a pure mind, rely on karmic consciousness to imbue the Dharmakaya of the Buddha, they can see the Buddha's excellent manifested form. Second, Samadhi (concentration) can accomplish one's own reward body Buddha (Sambhogakaya Buddha). Sentient beings, with a pure mind, contemplate and achieve the Samadhi of visualizing the Buddha. Therefore, they can enable themselves to ultimately become Buddhas. These two meanings are: first, accomplishing a Buddha in another realm; second, accomplishing one's own Buddha. It should be known that the reward body Buddha comes from realization, not from nature. It is achieved through cultivation, with the entire nature becoming cultivation, indicating that it is not the inherent virtue of nature that is naturally a Buddha. Saying 'is Buddha' also has two meanings. First, the mind is the manifested Buddha. Earlier, it was said that the nature originally has no form, but it exists due to the mind's response. Then, the existence or non-existence of the mind and the Buddha are completely different. Now, eliminating this view, it is said that the mind of sentient beings is entirely the manifested Buddha, because there is no other Buddha outside of this mind. Second, the mind is the reward body Buddha. Since the mind is the reward body Buddha, it is known that there is no cause for becoming a Buddha. Because the Tathagata (Buddha) is already sitting in full lotus posture in the minds of sentient beings, why wait for the future to achieve the reward body Buddha? These two meanings are: first, the manifested Buddha; second, the reward body Buddha. It should be known that the reward body Buddha is originally inherent, not achieved through conditions, but through cultivation. The entire cultivation becomes nature, indicating that it is not the virtue of cultivation that achieves Buddhahood through conditions. If 'making' is used to reveal the Threefold Contemplation, then the establishment of emptiness, provisional existence, and the Middle Way can all be called 'making,' which are the views of the two extremes. Neither breaking nor establishing is called 'is,' which is the view of the Middle Way. If it is entirely 'is' and then 'making,' then the Three Truths are both broken and established. If it is entirely 'making' and then 'is,' then the Three Truths are neither breaking nor establishing. The emptiness and provisional existence within the Middle Way are called 'making,' which can break the Three Illusions and establish the Three Laws. Therefore, it can evoke the complete manifestation of the Three Bodies of the Buddha in other realms and can accomplish the future reward of the Three Bodies in my mind. The emptiness within the Middle Way is called 'is,' then the entire illusion is wisdom, and the entire obstacle is virtue. Therefore, the mind is the manifested Buddha, and the mind is the reward body Buddha. Thus, knowing the meaning of 'making' and 'is,' those who cultivate with one mind are practicing the inconceivable Threefold Contemplation, which is the totality of the Sixteen Contemplations and the wonderful essence of the entire Sutra. The sentences originate from here, and the meaning pervades from beginning to end. Therefore, practitioners should use this meaning to cultivate the cause of the Pure Land. Or someone may ask: Why not follow what the Sutra says and directly seek rebirth in the Pure Land through contemplation of phenomena, but instead reveal the gate of wisdom contemplation, making it difficult for beginners?
入耶。答曰。觀慧事想乃至人中微善。但得一心。皆可生於凈土。但粗妙之不同耳。粗則惟彼事想。妙則專乎心觀。疏云。良以圓解全異小乘。小昧惟心。佛從外有。是故心佛其體不同。大乘行人知我一心具諸佛性。托境修觀佛相乃彰。今觀彌陀依正為緣。熏乎心性。心性所具極樂依正由熏發生。心具而生。豈離心性。全心是佛。全佛是心。終日觀心。終日觀佛。其旨明矣。又應了知。法界圓融不思議體作我一念之心。亦復舉體作生作佛作依作正作根作境。一心一塵至一極微。無非法界全體而作。既一一法全法界作。故趣舉一。即是圓融法界全分。既全法界。有何一物不具諸法。以一切法一一皆具一切法故。是故今家立於惟色惟香等義。又云。毗盧遮那遍一切處。一切諸法皆是佛法。所謂眾生性德之佛。非自非他非因非果。即是圓常大覺之體。故知果佛圓明之體。是我凡夫本具性德。故四三昧通名唸佛。若此觀門托彼安養依正之境。用微妙觀專就彌陀顯真佛體。雖托彼境。須知依正同居一心。心性周遍。無法不造。無法不具。若一毫法從心外生。則不名為大乘觀也。又仁王般若經云。佛問波斯匿王。汝以何相而觀如來。王言。觀身實相。觀佛亦然。無前際中際后際。不住三際。不離三際。不住五蘊。不離五蘊。不住四
【現代漢語翻譯】 現代漢語譯本 問：這樣可以往生凈土嗎？ 答：通過觀想和思維，乃至普通人在人世間所做的微小善事，只要能達到一心不亂，都可以往生凈土。只不過往生的品級有粗妙之分罷了。粗略的往生只是專注于對凈土事物的觀想，精妙的往生則專注于內心的觀照。 疏解中說：『圓滿的理解完全不同於小乘佛教。小乘佛教不瞭解唯心的道理，認為佛是外在的。因此，心和佛的本體是不同的。大乘佛教的修行人知道我的一心中具備諸佛的佛性，藉助外境來修習觀想，佛的形象就會顯現。現在觀想阿彌陀佛的依報和正報作為助緣，熏習我們的心性。心性所具有的極樂世界的依報和正報，由熏習而生髮。心性本具而生髮，怎麼會離開心性呢？整個心就是佛，整個佛就是心。終日觀心，就是終日觀佛。』這個道理是很明顯的。 又應當瞭解，法界圓融不可思議的本體，作為我一念之心，也同樣整個本體都在造作眾生、造作佛、造作依報、造作正報、造作根、造作境。一心一塵，乃至一個極微小的東西，沒有不是整個法界本體在造作的。既然每一法都是整個法界在造作，所以但凡舉出一個，就是圓融法界的全部。既然是整個法界，有什麼東西不具備諸法呢？因為一切法，每一法都具備一切法。所以現在我們立足於唯色唯香等的意義。 又說：『毗盧遮那佛遍一切處，一切諸法都是佛法。』所謂眾生本具的性德之佛，非自非他，非因非果，就是圓滿常住的大覺本體。所以要知道，果佛圓明的本體，是我們凡夫本來就具備的性德。所以四種三昧都通稱爲念佛。如果用這種觀想方法，依託西方極樂世界的依報和正報之境，用微妙的觀想專注于阿彌陀佛，顯現真實的佛體。雖然依託外境，要知道依報和正報都存在於一心之中，心性周遍，沒有法不是心所造，沒有法不是心所具。如果有一毫之法是從心外產生的，那就不叫做大乘觀了。 又《仁王般若經》中說：佛問波斯匿王：『你用什麼形象來觀察如來？』波斯匿王回答說：『觀察身之實相，觀察佛也是這樣。沒有前際、中際、后際，不住於三際，不離於三際，不住於五蘊，不離於五蘊，不住於四
【English Translation】 English version Question: Can one be reborn in the Pure Land in this way? Answer: Through contemplation and mindfulness, and even the slightest good deeds done by ordinary people in the world, as long as one can achieve single-mindedness, one can be reborn in the Pure Land. However, the grades of rebirth vary in terms of coarseness and subtlety. Coarse rebirth focuses solely on contemplating the objects of the Pure Land, while subtle rebirth focuses on inner contemplation. The commentary states: 'The complete understanding is entirely different from Hinayana Buddhism. Hinayana Buddhism does not understand the principle of mind-only, believing that the Buddha is external. Therefore, the essence of the mind and the Buddha are different. Practitioners of Mahayana Buddhism know that my one mind possesses the Buddha-nature of all Buddhas. By relying on external circumstances to cultivate contemplation, the image of the Buddha will manifest. Now, contemplating Amitabha Buddha's environment and his person as conditions, we熏習(xunxi-to influence subtly) our mind-nature. The environment and person of the Pure Land, which are inherent in the mind-nature, arise from 熏習(xunxi-to influence subtly). Since they arise from the inherent mind-nature, how can they be separate from the mind-nature? The entire mind is the Buddha, and the entire Buddha is the mind. Contemplating the mind all day long is contemplating the Buddha all day long.' This principle is very clear. Furthermore, it should be understood that the inconceivable essence of the 法界(fa jie-dharma realm) of perfect interpenetration, as my one thought-moment, also entirely creates sentient beings, creates Buddhas, creates the environment, creates the person, creates the roots, and creates the circumstances. One thought-moment, one mote of dust, even one extremely minute thing, is not created by the entire essence of the 法界(fa jie-dharma realm). Since every dharma is created by the entire 法界(fa jie-dharma realm), therefore, whatever is brought up is the entirety of the perfectly interpenetrating 法界(fa jie-dharma realm). Since it is the entire 法界(fa jie-dharma realm), what is there that does not possess all dharmas? Because every single dharma possesses all dharmas. Therefore, we now establish the meaning of color-only, fragrance-only, and so on. It is also said: 'Vairocana Buddha pervades all places, and all dharmas are Buddha-dharma.' The so-called Buddha of inherent nature-virtue in sentient beings, neither self nor other, neither cause nor effect, is the perfect and constant essence of great enlightenment. Therefore, know that the perfect and bright essence of the fruition Buddha is the inherent nature-virtue that we ordinary beings originally possess. Therefore, the four samadhis are all commonly called mindfulness of the Buddha. If one uses this method of contemplation, relying on the environment and person of the Western Pure Land, and focuses on Amitabha Buddha with subtle contemplation, revealing the true Buddha-essence. Although relying on external circumstances, one should know that the environment and person both reside within one mind. The mind-nature is all-pervasive, and there is no dharma that is not created by the mind, and no dharma that is not possessed by the mind. If even a hair's breadth of dharma arises from outside the mind, then it is not called Mahayana contemplation. Furthermore, the 《仁王般若經》(Ren Wang Ban Ruo Jing-The Benevolent Kings Sutra) states: The Buddha asked King Prasenajit: 'With what image do you contemplate the Tathagata?' King Prasenajit replied: 'Contemplating the true aspect of the body, contemplating the Buddha is also like this. There is no past, present, or future, not abiding in the three times, not separate from the three times, not abiding in the five aggregates, not separate from the five aggregates, not abiding in the four
大。不離四大。不住六處。不離六處。不住三界。不離三界。乃至非見聞覺知。心行處滅。言語道斷。同真際。等法性。我以此相觀如來身。佛言。應如是觀。若他觀者。名為邪觀。此義益明矣。又云。若其然者。何不直觀彼土真身之妙。而又此經教人先修像觀耶。答。娑婆教主稱讚樂邦。務引眾生出離五濁。教觀彼佛六十萬億那由他由旬之法身。而先之以華上寶像者。開示方便使觀粗見妙也。繼之以丈六八尺之像者。隨順下凡使觀小見大也。蓋粗妙異想。悉從性而起修。小大殊形。咸自本而垂跡。能觀之性初無差別。所觀之境寧可度量。是故圓頓之談一音普被。開示其次第而非漸。隨順其根器而非偏。並啟觀門全彰實相。像教之源豈不在茲。此是念佛三昧單提直截之旨。始終不二之談。大乘圓頓之道。如日月普照天下後世。使知真妄之心即一而不同。而理有所詣也。可謂不離日用。解行觀慧悉皆具足。學者可不盡其心哉。
道場尊像唸佛正觀第五
夫觀慧三昧者。當以斯觀慧之旨。觀彼極樂依正。使此心純熟。心境理一。而直生於彼土也。道場正觀者。以彼雖達觀慧之旨。而六根所對尚留塵境。或有退轉故。于道場聖像乃至莊嚴供具。即與極樂依正一體而觀。行人雖未離娑婆。以此心觀一故。如已生凈
【現代漢語翻譯】 現代漢語譯本：
大，不離四大（地、水、火、風四種元素）。不住六處（眼、耳、鼻、舌、身、意六種感官）。不離六處。不住三界（欲界、色界、無色界）。不離三界。乃至非見聞覺知，心行處滅，言語道斷，同真際（真實的邊際），等法性（諸法本來的性質）。我以此相觀如來身。佛言：『應如是觀。若他觀者，名為邪觀。』此義益明矣。又云：『若其然者，何不直觀彼土真身之妙，而又此經教人先修像觀耶？』答：娑婆（我們所居住的這個世界）教主稱讚樂邦（極樂世界），務引眾生出離五濁（劫濁、見濁、煩惱濁、眾生濁、命濁）。教觀彼佛六十萬億那由他由旬（古印度長度單位）之法身，而先之以華上寶像者，開示方便使觀粗見妙也。繼之以丈六八尺之像者，隨順下凡使觀小見大也。蓋粗妙異想，悉從性而起修；小大殊形，咸自本而垂跡。能觀之性初無差別，所觀之境寧可度量。是故圓頓之談一音普被，開示其次第而非漸，隨順其根器而非偏，並啟觀門全彰實相（諸法真實不虛的相狀）。像教之源豈不在茲。此是念佛三昧（通過唸佛而達到的一種禪定狀態）單提直截之旨，始終不二之談，大乘圓頓之道。如日月普照天下後世，使知真妄之心即一而不同，而理有所詣也。可謂不離日用，解行觀慧悉皆具足。學者可不盡其心哉。
道場尊像唸佛正觀第五
夫觀慧三昧者，當以斯觀慧之旨，觀彼極樂依正（極樂世界的環境和佛菩薩），使此心純熟，心境理一，而直生於彼土也。道場正觀者，以彼雖達觀慧之旨，而六根所對尚留塵境，或有退轉故，于道場聖像乃至莊嚴供具，即與極樂依正一體而觀。行人雖未離娑婆，以此心觀一故，如已生凈
【English Translation】 English version:
The Great is not apart from the Four Great Elements (earth, water, fire, and wind). It does not dwell in the Six Entrances (the six sense organs: eye, ear, nose, tongue, body, and mind). It is not apart from the Six Entrances. It does not dwell in the Three Realms (the Desire Realm, the Form Realm, and the Formless Realm). It is not apart from the Three Realms. It even transcends seeing, hearing, perceiving, and knowing. The activity of the mind ceases, the path of language is cut off, it is identical to True Reality (the ultimate reality), and equal to the Dharma-nature (the inherent nature of all things). I contemplate the body of the Tathagata (another name for Buddha) with this form.' The Buddha said, 'You should contemplate in this way. If others contemplate differently, it is called a heretical view.' This meaning is even more clear. Furthermore, it is said, 'If that is the case, why not directly contemplate the wonder of the True Body in that land? Why does this sutra teach people to first cultivate image contemplation?' The answer is: The Teacher of the Saha (this world we live in) world praises the Land of Bliss (the Pure Land), striving to lead sentient beings out of the Five Turbidities (the turbidity of the age, the turbidity of views, the turbidity of afflictions, the turbidity of beings, and the turbidity of life). He teaches contemplation of the Dharma-body of that Buddha, which is six hundred trillion nayutas of yojanas (ancient Indian units of distance), and precedes it with jeweled images on lotuses, revealing a skillful means to enable contemplation from the coarse to see the subtle. Following this with images of sixteen or eight feet, it accords with ordinary beings, enabling contemplation from the small to see the great. Indeed, the different thoughts of coarse and subtle all arise from practice based on the nature; the different forms of small and great all manifest traces from the origin. The nature of the one who contemplates is initially without difference, how can the realm of what is contemplated be measured? Therefore, the talk of perfect and sudden enlightenment universally covers with one sound, revealing the sequence without being gradual, according with the capacity of the roots without being biased, and opening the gate of contemplation, fully revealing the Real Mark (the true and unfalse appearance of all dharmas). Is not the source of image teaching here? This is the single, direct meaning of the Samadhi (a state of meditative absorption) of Buddha-Recitation, the talk of non-duality from beginning to end, the path of the Great Vehicle's perfect and sudden teaching. Like the sun and moon universally illuminating the world and future generations, it enables one to know that the mind of truth and delusion is both one and different, and that the principle has a destination. It can be said that it is inseparable from daily use, understanding, practice, contemplation, and wisdom are all fully present. How can students not exhaust their minds?
The Fifth: Correct Contemplation of Buddha-Recitation with Honored Images in the Mandala
Now, the Samadhi of Contemplative Wisdom should use the meaning of this contemplative wisdom to contemplate the adornments and environment of the Land of Ultimate Bliss (the Pure Land and the Buddhas and Bodhisattvas), making this mind pure and skilled, the mind, realm, and principle one, and directly be born in that land. The Correct Contemplation of the Mandala is because, although they have attained the meaning of contemplative wisdom, the objects of the six senses still retain defiled realms, or there may be regression, therefore, the sacred images in the mandala, and even the adorned offerings, are contemplated as one with the adornments and environment of the Land of Ultimate Bliss. Although practitioners have not left the Saha world, because this mind contemplates as one, it is as if they have already been born in the Pure
土矣。于命終時。莫不感應。且如行人懺悔行事清凈道場莊嚴供事。至於一香一華。豈不即彼三諦之理。若不以此諦理。事事之中正念觀察。使勝行有歸。則于大乘圓頓之道。不能開顯。如彼佛土。有無量一一莊嚴之具。皆從彼佛初修菩薩行時。因行所感。因行既立。果土現前。故莊嚴具勝妙無盡。我今觀果知因。則知三昧道場一一莊嚴與彼極樂因果無二。豈不亦各各成大三昧。顯諸法門圓融微妙。如極樂土等無差別。亦自即彼嚴具為妙身相。身相供事非彼非此非一非多。依正互融顯法界理。如諸佛土不可思議。豈可視為土木所成境耶。故知或境或心或身或土。同一受用自在無礙。經云。以波羅蜜所生一切寶蓋。於一切境界清凈解所生一切華帳。無生法忍所生一切衣。入金剛法無礙心所生一切鈴網。解一切法如幻心所生一切堅固香。周遍佛境界如來座心所生一切寶眾妙座。供養佛不懈心所生一切寶幢。解諸法如夢歡喜心所生一切佛所住處寶宮殿。無著善根所生一切寶蓮華云等。以是觀之。則知極樂依正之境乃是彌陀如來因行所成。今感其果。我此道場既是生凈土因。勝劣雖有不同如海如渧。而其氣分豈不與同體耶。因是義故。則道場中六根所對香華燈燭勝幡寶蓋一切供具。乃至衣服臥具飲食醫藥諸受用具。一色一香及
一微塵。無非三昧。無非法門。皆能使人發乎妙解悟心證聖。雖未聞音。亦能表現唸佛三昧諸大法門。亦即一切生佛之身境智無礙。亦能與我同行。為真法侶。行人敢輕視之。使不發妙悟俱生彼國。可乎。經云。禪定持心常一緣。智慧了境同三昧。義亦若是。能作此觀。則根境一致。何但我之三業為能修也。又如地獄苦具刀杖劍火。以彼先造惡因所使。皆能搖動為蛇為狗為蟲為鳥。穿骨入體。作諸苦事。況道場中諸莊嚴具。而不依正同源皆解脫法。與我共成三昧者乎。又道場莊嚴形皆異物。尚能使人發乎妙解。況今所奉尊像。恭敬供養。盡心竭志。如父如母。豈不能令我解脫速生安養。且如一佛二菩薩像置道場中。為的對懺悔之主。余像是伴。總名為正。諸莊嚴具悉名為依。是則主伴依正。與彼極樂依正。雖粗妙不同。而其像主所有神通願力。同佛真身。扣之則靈。求之則應。有何差別。既無差別。則於此像豈可但作土木膠漆金彩所成之見。而不作西方極樂大愿相好真身之佛觀耶。若於像中不見真身。則其心不一。三昧難成。妙悟不深。失之甚矣。蓋今所見之像。與彼真身實無二致。但以彼佛大慈普遍。于無二身。隨機應現。示真示化。或示形像。而我亦眼障尚深。於一法中。所見自異。于佛真身。而謂像耳。則知此
像豈實像哉。譬如觀經三輩九品接引之佛。隨其品位。所遣從勝至劣。各各不同。故知我所見像。實亦當我所見。豈佛慈不普。而示我以像哉。雖然見有不同。皆即彌陀一體。又如經說懺彼眼障漸薄。見佛座已。先見一佛二佛。障又薄時。漸漸見佛遍虛空界。以彼例此。若我懺愿求生之心與理相應。先見佛像及化。后能見佛真身。又如華嚴會上。佛體本一。大菩薩眾見佛是廣大無量天冠莊嚴舍那之身。三乘見佛是王宮降生老比丘身。我等凡夫故。應見佛是土木所成之身。不爾。云何普賢觀經但懺眼罪而得見佛。是知佛本一體。或真或像。實見者自異耳。又昔有人。刻木為母。母身本木。人有借覓于母。或與或吝。木母亦能形喜慍色與真母同。彼世間孝意所感。尚能若是。況我無量大愿神通之佛即真寶像。不及木母者乎。況古今造像徴驗不一。或放光明。或示瑞應。乃至身生舍利。水溺火焚不壞者。載之傳記。不可具陳。則我道場像主即是彌陀如來真實色身。而我障故。謂是像耳。縱彼直謂是像。亦能入前像觀。從像見真。豈不顯同體之妙。經云。佛清凈身遍一切處。又云。一切諸法無非佛法。何特此像而非佛乎。或問。離一切相。即名為佛。佛身尚非。何況此像與佛同耶。答。若於相非佛。何止於像。離舍那報身。亦
【現代漢語翻譯】 現代漢語譯本：難道（我們所見的佛）僅僅是佛像嗎？這就像《觀經》中所說的，根據往生者的三輩九品，阿彌陀佛接引時所派來的化身，從殊勝到低劣，各有不同。所以，我知道我所見的佛像，實際上也正是我所應當見到的。難道是佛的慈悲不普及，才向我示現佛像嗎？雖然所見到的（佛像）有所不同，但都是彌陀佛的一體顯現。又如經中所說，懺悔眼根的業障，（業障）逐漸減輕，見到佛的寶座之後，先見到一佛二佛，業障進一步減輕時，漸漸地能見到佛遍滿虛空界。以此類推，如果我懺悔發願求生凈土的心與佛理相應，先見到佛像和化身，之後就能見到佛的真身。又如在華嚴法會上，佛的本體本是一體，大菩薩們見到的佛是廣大無量的天冠莊嚴的盧舍那佛（Vairocana）之身，三乘行者見到的佛是王宮降生、出家的老比丘身。我們這些凡夫，所以應當見到佛是土木所成的（佛）身。不然的話，為什麼《普賢觀經》中僅僅懺悔眼根的罪業就能見到佛呢？由此可知，佛的本體本是一體，無論是真身還是佛像，實際上是見者自身（的業力）不同罷了。又從前有人，雕刻木頭作為母親的形象。母親的身體本來是木頭，有人向他借母親（的木像），（他）有時給，有時不給，木頭母親也能顯現出喜悅或慍怒的表情，與真母親一樣。這是世間的孝心所感應的，尚且能夠如此，更何況我以無量大愿和神通力成就的佛，即使是真寶像，難道還不如木頭母親嗎？況且自古至今，塑造佛像的靈驗事蹟不勝枚舉，有的佛像放出光明，有的佛像顯示瑞相，甚至有的佛像身上生出舍利，有的佛像被水淹或被火燒也不會損壞，這些都記載在傳記中，無法一一陳述。那麼，我道場中的佛像就是阿彌陀佛（Amitabha）如來的真實色身，只是因為我的業障，才認為它是佛像罷了。縱然有人直接認為它是佛像，也能通過觀想佛像而從佛像見到真佛，這豈不是彰顯了同體之妙？經中說，『佛的清凈身遍一切處』，又說，『一切諸法無非佛法』，為什麼偏偏認為這佛像不是佛呢？或者有人問，『離一切相，就叫做佛，佛身尚且不是（實有），更何況這佛像能與佛相同呢？』回答說，『如果認為有相就不是佛，又何止是佛像呢？離開盧舍那佛的報身，也是（如此）。』
【English Translation】 English version: Are the images we see merely images? It is like in the Contemplation Sutra, where the Buddhas who come to greet beings according to their Nine Grades of Rebirth are different, ranging from the most excellent to the least. Therefore, I know that the image I see is indeed what I am meant to see. Is it that the Buddha's compassion is not universal, and thus He shows me an image? Although the visions may differ, they are all manifestations of the one Amitabha (Amitabha). Furthermore, as the sutra says, by repenting of the karmic obstacles of the eyes, the obstacles gradually diminish. After seeing the Buddha's seat, one first sees one or two Buddhas. As the obstacles further diminish, one gradually sees Buddhas filling the entire space. By analogy, if my heart of repentance and aspiration for rebirth corresponds with the truth, I will first see Buddha images and manifestations, and then I will be able to see the true body of the Buddha. Moreover, as in the assembly of the Avatamsaka Sutra, the Buddha's essence is originally one. Great Bodhisattvas see the Buddha as the vast and boundless adorned body of Vairocana (Vairocana), while those of the Three Vehicles see the Buddha as an old renunciant who was born in the royal palace. We ordinary beings, therefore, should see the Buddha as a body made of earth and wood. Otherwise, why would one be able to see the Buddha in the Contemplation Sutra of Samantabhadra by merely repenting of the sins of the eyes? From this, it can be known that the Buddha's essence is originally one. Whether it is the true body or an image, the difference lies in the perceiver's own (karma). Furthermore, there was once a person who carved a wooden image of his mother. The mother's body was originally wood. When someone asked to borrow the mother (image), he would sometimes lend it and sometimes not. The wooden mother could also display expressions of joy or anger, just like a real mother. This was due to the filial piety of the world. If even this is possible, how could the true and precious image of the Buddha, who is accomplished with immeasurable great vows and supernatural powers, be inferior to a wooden mother? Moreover, throughout history, there have been countless instances of miraculous events associated with the creation of Buddha images, such as emitting light, displaying auspicious signs, and even producing relics from the body, or remaining undamaged by water or fire. These are recorded in biographies and cannot be fully recounted. Therefore, the image in my practice place is the true form body of Amitabha (Amitabha) Tathagata, but because of my karmic obstacles, I perceive it as merely an image. Even if one directly considers it an image, one can still enter the contemplation of the image and see the true Buddha from the image. Does this not reveal the wonder of the oneness of essence? The sutra says, 'The Buddha's pure body pervades all places,' and also, 'All dharmas are none other than Buddha-dharma.' Why specifically consider this image to be not the Buddha? Or someone may ask, 'To be free from all forms is called Buddha. The Buddha's body is not (substantial), so how can this image be the same as the Buddha?' The answer is, 'If one thinks that having form is not Buddha, then it is not limited to the image. To be apart from the reward body of Vairocana (Vairocana) is also (the same).'
非是佛。若一切非佛。即一切是佛。何非佛耶。若知此義。則悟我今所奉尊像不離愿海。具大神方。能攝能受。所有一切方無畏等十八不共大慈大悲常樂我凈相好光明。與彌陀全身等無差別。而我于中懺悔行事。當如乞人得近帝王。常懷慚戰。畏愛兼抱。渴仰攝受。冀求出離。況復歷劫難過。今既遭逢。豈可輕易使勝行不進自作障難耶。又念彼佛。哀憫我故。垂示像身。受我懺悔。既受我懺。則一切重罪定得消滅。必生凈土。於是心得歡喜。忽如天廓地清。獲得法眼。彼極樂國可如目睹。故知真像一致之說非不甚深。學者宜盡其誠。莫作異解。
辟斷空邪說第六
釋迦如來一代聖教。一本于善惡果報因緣諸法。為始終不易之正教也。雖有百非超脫之句。豈必離乎因緣法哉。奈何今時有一等斷人善根極惡闡提之輩。不識佛祖為人破執除疑解粘去縛之談。隨他腳後跟轉。妄謂除此心外諸行皆空。無佛無法。非善非惡。錯認妄識是真。謂此心外無法可得。遂即撥無因果排斥罪福。言一切菩薩諸佛形像只是個金銀銅鐵土塊木頭。一大藏教亦只是個樹皮。揩不凈底故紙。本非真實。何足依憑。於一切善行功德。無不一一掃除謂言著相。一路談他之短。顯己之長。或存所參話頭而又謂不可固執。索性使人內外空索索溪
【現代漢語翻譯】 現代漢語譯本： 並非不是佛。如果一切都不是佛，那麼一切就是佛。為什麼不是佛呢？如果明白了這個道理，就能領悟我現在所供奉的尊像不離愿海（指諸佛菩薩的本願如海洋般深廣），具備大神力，能夠攝受一切，所有一切方無畏（指佛的無畏施）等十八不共法（指佛獨有的十八種功德），大慈大悲，常樂我凈（指涅槃的四種德性）的相好光明，與阿彌陀佛的全身沒有差別。而我在這裡懺悔修行，應當像乞丐得到接近帝王的機會一樣，常常懷著慚愧和戰慄，畏懼和愛戴兼有，渴望仰慕地接受攝受，希望求得解脫。更何況經歷了漫長的劫數難以度過，現在既然遇到了，怎麼可以輕易地讓殊勝的修行不能前進，自己製造障礙呢？又想到阿彌陀佛，因為憐憫我的緣故，垂示佛像之身，接受我的懺悔。既然接受了我的懺悔，那麼一切深重的罪業必定能夠消滅，必定往生凈土。於是心中感到歡喜，忽然像天空開闊，大地清明一樣，獲得了法眼。那極樂世界可以像親眼看到一樣。所以知道真像一致的說法並非不甚深奧。學習的人應該盡其誠心，不要作其他的解釋。
辟斷空邪說第六
釋迦如來一代聖教，根本在於善惡果報因緣諸法，是始終不易的正教。即使有百般超脫的言句，難道能夠離開因緣法嗎？奈何現在有一等斷人善根，極其惡劣的闡提（指斷絕善根的人）之輩，不認識佛祖為人破除執著、解除疑惑、解開束縛的談論，跟隨他人腳後跟轉，妄自認為除了心外，一切修行都是空的，沒有佛，沒有法，非善非惡。錯誤地認為妄識是真，認為此心外沒有法可以得到。於是就否定因果，排斥罪福，說一切菩薩諸佛的形像只是金銀銅鐵土塊木頭，一大藏教也只是樹皮，擦拭不凈之物的廢紙，本來不是真實的，不值得依靠。對於一切善行功德，無不一一掃除，說這是執著于相。一路談論他人的缺點，顯示自己的長處。或者存有所參的話頭，卻又說不可固執。索性使人內外空空蕩蕩。
【English Translation】 English version: It is not that it is not Buddha. If everything is not Buddha, then everything is Buddha. Why is it not Buddha? If you understand this meaning, you will realize that the venerable image I now worship is inseparable from the Vow Ocean (referring to the profound and vast vows of all Buddhas and Bodhisattvas, like an ocean), possessing great divine power, capable of embracing everything, all the fearlessness (referring to the Buddha's gift of fearlessness) and the eighteen unshared qualities (referring to the eighteen unique virtues of the Buddha), great compassion, the qualities of permanence, bliss, self, and purity (referring to the four virtues of Nirvana), and the light of auspicious marks, are no different from the entire body of Amitabha Buddha. And when I repent and practice here, I should be like a beggar who gets the chance to approach a king, always with shame and trembling, fear and love combined, eagerly and reverently accepting and embracing, hoping to seek liberation. Moreover, having gone through countless eons that are difficult to pass, now that I have encountered this opportunity, how can I easily allow the supreme practice not to advance, creating obstacles for myself? Furthermore, thinking of Amitabha Buddha, out of compassion for me, he shows the form of the Buddha image, accepting my repentance. Since he has accepted my repentance, then all heavy sins will surely be eliminated, and I will surely be reborn in the Pure Land. Thereupon, the heart feels joy, suddenly like the sky clearing and the earth becoming clear, obtaining the Dharma eye. That Pure Land of Ultimate Bliss can be seen as if with one's own eyes. Therefore, know that the saying that the true image is one is not without profound meaning. Learners should do their utmost sincerely and not make other interpretations.
Refuting the Empty and Evil Doctrines, Chapter Six
The sacred teachings of Shakyamuni Buddha throughout his life are fundamentally based on the law of cause and effect of good and evil, and the principle of dependent origination, which is the correct teaching that remains unchanged from beginning to end. Even if there are hundreds of sentences about transcendence, how can they be separated from the law of dependent origination? However, nowadays there are a class of people who cut off the roots of goodness and are extremely evil icchantikas (those who have severed their roots of goodness), who do not recognize the Buddha's and patriarchs' talks of breaking attachments, dispelling doubts, untying bonds, and instead follow others blindly, falsely claiming that apart from the mind, all practices are empty, there is no Buddha, no Dharma, neither good nor evil. They mistakenly believe that deluded consciousness is true, thinking that there is no Dharma to be obtained outside of this mind. Thus, they deny cause and effect, reject sin and merit, saying that all images of Bodhisattvas and Buddhas are just gold, silver, copper, iron, clay, and wood, and that the entire Tripitaka (the collection of Buddhist scriptures) is just tree bark, waste paper for wiping unclean things, not real at all, and not worth relying on. They sweep away all good deeds and merits one by one, saying that it is attachment to form. They talk about the shortcomings of others all the way, showing their own strengths. Or they hold onto the hua tou (a phrase used in Chan practice for contemplation) that they are contemplating, but then say that it should not be rigidly adhered to. They simply make people feel empty inside and out.
達地了。即乃潛行諸惡及淫怒癡等。反謂于道無礙。自賺賺他。內心腐爛殆不可聞。譬如師子身中蟲。自食師子身中肉。此等見解其類甚多。必是天魔波旬昔恨未消所遣來者。令同我形服壞我道法而無遺余。嗚呼痛哉。若如彼見。謂形像非佛。不知何者是佛。紙墨非經。不知何者是經。若自心是佛。何物非心。而獨謂聖人之像非心非佛耶。又心既是佛。何人無心。而獨謂汝心是佛。使人非像非經耶。不知眾生之心全體在迷。必假聖人形像經法。而表見之使人有所悟解也。若有悟解。則識生佛真心平等遍一切處。經云。諸佛說空法為度于有故。若復著于空。諸佛所不化。又云。寧可說有如須彌山。不可說無如芥子許。縱證空法。猶滯小乘。豈能如大菩薩等。從空入有證於俗假。于眾生界如佛度生者也。是故小乘空見是大乘菩薩所棄。佛說空法是未了義。又佛說空法。乃即有顯空。空不離有。得名真空。今人說空。離有方空。空成斷見。深為可畏。如陷坑阱永不可出。永嘉云。棄有著空病亦然。還如避溺而投火。斯之謂也。善星比丘妄說法空。寶蓮香比丘尼私行淫慾。生陷泥犁。豈不是後人龜鑑。後人不以為戒。復蹈其已覆之轍。如盲引盲眾。使師及弟子自甘沒溺。可悲甚矣。又若孝子。聞父過惡。以承彼生育之恩。猶尚
不忍。況我釋氏之子負出世恩。于佛形像法言恣意輕毀。安然不懼。可不痛傷。此人必向五無間獄大熱猛焰之中。各各自受今日謬解之報。豈虛語哉。縱是德山丹霞亦但如文殊等。一時為人破執顯理耳。豈欲以此教後世耶。今為其後者不識先人之方便。更吃彼已吐之唾。一向謬謂拆佛殿燒木佛是究道之行。可謂顛倒。若遵彼遺說。惟能燒拆便是道者。今天下釋子皆當如文殊師利。以劍自隨。有佛殺佛。無佛斫像。即是道矣。更不須以佛所傳定慧等學而為道耶。又佛法門得久住者。全賴經像形服威儀善行乘法而已。不知舍是何據而得久住者哉。是故佛說。于諸經像敬之不至。尚獲大罪。況更輕毀。罪逆可知。妙經有云。提婆達多昔作仙人阿私陀時。為釋迦師。釋迦自以其身而為床座奉上供養。令我具足六度相好金色無畏攝法。乃至不共神通道力。成佛度生等者。皆因達多善知識也。今釋迦已得證果。欲相成其道。不說法空。但逆贊其法。微損佛足小指。尚不逃于地獄長劫之痛。何況后五百歲。斷人善根妄說法空者。豈能免苦果耶。又佛說法空。蓋欲令人體空斷惡。奈何不識佛意。而反滯空退善。豈不顛倒。又彼于諸不善尚說無礙。不知善法何礙而欲不修。古人以不落因果答學者問。而五百世墮野狐身。非百丈老人。不能
脫之。況今妄說法空撥無因果。不懼後世。恣意妄談。非止毀於經像。又將素食之人比之牛羊。說法之人叱為虛解。罪將安極。不知慧解如人之目。道行如人之足。有目無足。雖見而不能行。有足無目。雖行而不能見。以不見故必墮坑塹。以不行故奚到寶所。雖不能到。還識是非。既墮坑塹。身命俱失。如經所謂五度如盲般若如導。以如盲故行必墮兇。以如導故必到寶所。豈可反叱經教之談為虛解也。然則解行雖各為要。設使有行無解。莫若慧解為優。譬如羅漢應供象身掛纓。其義可了。又若有解無行。菩提可發。有行無解。難會圓乘。故知文殊解深為諸佛之師。普賢行大作群生之父。豈可偏滯一隅而自執也。禪宗南嶽尚以不似一物不無修證不可污染。為悟道入門之要旨。況今人邪見若是之深。豈不速疾陷於極苦之處。楞嚴云。自謂已足。忽有無端大我慢起。心中尚輕十方如來。何況下位聲聞緣覺。又云。忽然歸向永滅。撥無因果。一向入空。空心現前。乃至心生長斷滅解。不禮塔廟。摧毀經像。謂檀越言。此是金銅。或是土木。經是樹葉。或是疊華。肉身真常不自恭敬。卻崇土木。實為顛倒。其深信者從其毀碎。埋棄地中。疑誤眾生。入無間獄。失於正受。當從淪墜。則知世尊于妄說法空之人。及未得謂得未證謂證
者。預已授其入獄之記。明鑑若是。今人豈能逃佛所記哉。或曰。彼達多入獄無苦。我奚畏焉。不知達多因心欲逆贊釋迦之道。故在地獄非但無苦。且如三禪天樂。然以身口似謗故。在地獄之中。還如身口所作。具受無量種苦。佛師尚爾。況今人效之。使人于經像間不生尊敬。視猶土木。待如故紙。令彼不識因果。薄于罪福。遠佛教誡。近五逆行。如是惡報其能免乎。
開示禪佛不二法門第七
釋迦如來所垂念佛法門。統法界群機而無外者也。實文殊普賢所證大人境界。天臺四明判與華嚴法華同部。味屬醍醐。即禪宗所謂單傳直指之道。永明四料簡中謂。無禪有凈土。萬修萬人去。但得見彌陀。何慮不開悟。誠向上一路也。奈何今人因於名利所謀不遂其志。乃作色長嘆而自悔云。噫我平生一切都罷了。參禪非我所望。不知且念些阿彌陀佛。以度生世。茍不折本足矣。於是反怠其身。曾未深省。倘或忽遇些些兒得志趣。便自無量惡作依舊一時現前。莫之能御也。唸佛如此。何益之有。今詳其見。彼謂參禪雖妙而難。如造萬間大廈。唸佛雖粗且易。如作一隙草窟。見地若此。譬如饑世得遇大王百味珍膳。認作草菜之食。以如意珠王。視為魚目。可不哀哉。不知禪佛二門發行雖異。到家一著。其理是同。當知所
【現代漢語翻譯】 現代漢語譯本：這些人。預先已經被授記將要入獄。明智的人應該清楚地認識到這一點。現在的人怎麼可能逃脫佛陀的授記呢？或者有人說：『提婆達多（Devadatta，佛陀的堂兄，屢次試圖謀害佛陀）入獄沒有痛苦，我有什麼好害怕的呢？』不知道提婆達多因為內心想要違逆讚揚釋迦牟尼（Sakyamuni，佛教的創始人）的教導，所以在地獄中非但沒有痛苦，而且如同處於三禪天的快樂之中。然而因為他的身口似乎在誹謗佛法，所以在地獄之中，仍然會像他身口所做的那樣，具受無量種痛苦。佛陀的老師尚且如此，更何況現在的人效仿他，使人們對於經書和佛像不生尊敬之心，視它們如同泥土木頭，對待它們如同廢紙。使他們不認識因果，輕視罪與福，遠離佛教的教誨，接近五逆之行。這樣的惡報，他們怎麼能夠免除呢？
開示禪佛不二法門第七
釋迦如來（Sakyamuni，佛教的創始人）所垂示的唸佛法門，統攝法界一切眾生的根機而無遺漏。這實際上是文殊（Manjusri，智慧的象徵）普賢（Samantabhadra，大行的象徵）所證悟的大人境界。天臺宗的四明尊者判定它與華嚴宗和法華宗屬於同一部類，味道如同醍醐。這就是禪宗所說的單傳直指的道。永明延壽禪師在《四料簡》中說：『有禪無凈土，十人九人錯；無禪有凈土，萬修萬人去。但得見彌陀（Amitabha，阿彌陀佛），何慮不開悟。』這確實是向上的一條道路。奈何現在的人因為在名利上的謀求不能如願，於是長聲嘆息而後悔說：『唉！我平生一切都完了。參禪不是我所期望的。不如念些阿彌陀佛（Amitabha，阿彌陀佛），以度過此生。只要不虧本就足夠了。』於是反而懈怠自身，從未深刻反省。倘若偶然遇到一些些微的得意之事，便會無量惡業依舊一時現前，無法控制。這樣唸佛，有什麼益處呢？現在詳細分析他的見解，他認為參禪雖然精妙卻很難，如同建造萬間大廈；唸佛雖然粗淺卻容易，如同建造一間簡陋的草屋。見地如果如此，譬如饑荒之年遇到大王用百味珍膳款待，卻把它當作草菜來吃；把如意珠王，看作魚眼睛。可悲不可悲啊！不知道禪和佛二門，發起修行雖然不同，但到達最終目標，其道理是相同的。應當知道所
【English Translation】 English version: These individuals have already been foretold to be imprisoned. Wise people should clearly recognize this. How can people today escape the Buddha's (Buddha, enlightened one) prediction? Someone might say: 'Devadatta (Devadatta, Buddha's cousin who repeatedly tried to harm him) suffers no pain in hell, what do I have to fear?' They do not know that because Devadatta (Devadatta, Buddha's cousin who repeatedly tried to harm him) inwardly desired to oppose and praise Sakyamuni's (Sakyamuni, founder of Buddhism) teachings, he not only experiences no suffering in hell, but also enjoys pleasures like those in the Third Dhyana Heaven. However, because his body and speech seemed to slander the Dharma, he still experiences immeasurable suffering in hell, just as his body and speech acted. Even the Buddha's (Buddha, enlightened one) teacher is like this, let alone people today who imitate him, causing people to have no respect for scriptures and Buddha (Buddha, enlightened one) images, viewing them as mere clay and wood, treating them like waste paper. They cause them not to recognize cause and effect, to be indifferent to sin and merit, to distance themselves from the Buddha's (Buddha, enlightened one) teachings, and to approach the five rebellious acts. How can they escape such evil retribution?
Discourse on the Non-Duality of Chan and Buddha (Buddha, enlightened one), Chapter Seven
The Buddha-Recitation Dharma (Dharma, the teachings of the Buddha) door taught by Sakyamuni Buddha (Sakyamuni, founder of Buddhism) encompasses all beings' faculties in the Dharma (Dharma, the teachings of the Buddha) realm without omission. It is truly the realm of great beings realized by Manjusri (Manjusri, symbol of wisdom) and Samantabhadra (Samantabhadra, symbol of great practice). The Fourfold Teachings of Tiantai's Siming classify it as belonging to the same category as the Avatamsaka and Lotus Sutras, with a flavor like ghee. It is the so-called direct pointing of the Chan school. Yongming Yanshou said in the 'Fourfold Determinations': 'With Chan but without Pure Land, nine out of ten go astray; without Chan but with Pure Land, ten thousand practice, ten thousand attain rebirth. If one can only see Amitabha (Amitabha, the Buddha of Infinite Light), why worry about not attaining enlightenment?' This is indeed a path upwards. Alas, people today, because their pursuit of fame and profit does not fulfill their desires, sigh deeply and regretfully say: 'Alas! Everything in my life is over. Chan practice is not what I desire. I might as well recite Amitabha Buddha (Amitabha, the Buddha of Infinite Light) to pass this life. It is enough if I don't lose money.' Thus, they become lazy and never deeply reflect. If they happen to encounter some slight success, then countless evil deeds will reappear all at once, and they will be unable to control them. What is the benefit of reciting the Buddha's (Buddha, enlightened one) name like this? Now, analyzing their view in detail, they believe that Chan practice, although wonderful, is difficult, like building a ten-thousand-room mansion; Buddha (Buddha, enlightened one) recitation, although crude, is easy, like building a simple thatched hut. If their view is like this, it is like encountering a king who treats them with a hundred delicacies in a year of famine, but they treat it as grass and vegetables; they regard the wish-fulfilling jewel as a fish eye. How sad! They do not know that although the initiation of practice in the Chan and Buddha (Buddha, enlightened one) doors is different, the principle of reaching the final goal is the same. One should know that what
以發行異者。如參禪。枯來即是。不著佛求。然若自不能具正知見。又不遇正知見人。縱不退轉。多入魔道。無佛力救護故也。若唸佛。一切不取。惟念彼佛。雖無正解及師友開發。但直信有佛身土。發志即生。縱滯邪小。亦還於正。有彌陀願力救護故也。是名發行有異。非謂法門地位深淺有異也。是知參禪即唸佛。唸佛即參禪。禪非佛不得往生。佛非禪不得觀慧。唸佛參禪豈有二致。若知此義。則當乘彼功名富貴得志之時。一刀割斷。即便猛發大心。力行斯道。於世所有妻子寶貨頭目髓腦乃至身命。不自吝惜。決志求生。豈可直待悔吝失節不得已之際。以此最上法門。但作草窟魚目小道之見。以茍且之法而欲修之。可傷可惜甚矣。若能因是悔吝。從公一時放下。生大乘寶所之見。辨決定不退轉心。譬如隨風順流之舟更加櫓棹。豈不疾有所至。何幸如之。問。若是。則禪書有云。如何是佛。答乾屎橛。答麻三斤。云我當時若見。一棒打殺。與狗子吃。貴圖天下太平。乃至魔來也殺。佛來也殺。且道與唸佛三昧尊敬戀慕畏愛渴仰之心及到家之旨。如何同耶。答。唸佛者。本持念彼西方極樂世界報身阿彌陀佛也。此佛報身有無量相好光明化佛菩薩聲聞願力功德。不可具說。此為佛身。又佛所依境有諸寶池地樹幢網欄臺鈴幡
【現代漢語翻譯】 現代漢語譯本 以『發行』（fā xíng，initiation of practice）的差異來說。比如參禪，枯寂到來就是了，不執著于向佛祈求。然而如果自己不能具備正確的知見，又遇不到具有正確知見的人，即使不退轉，也多半會進入魔道，因為沒有佛力救護的緣故。如果唸佛，一切都不取，唯獨念彼佛（指阿彌陀佛）。即使沒有正確的理解以及師友的啓發，但只要直接相信有佛的身土（指佛的報身和依報國土），發願就能往生。即使停留在邪見和小乘，也能迴歸正道，因為有彌陀（Mítuó，Amitābha）願力救護的緣故。這叫做『發行』有差異，不是說法門地位深淺有差異。由此可知，參禪就是念佛，唸佛就是參禪。禪非佛不得往生，佛非禪不得觀慧。唸佛參禪難道有什麼不同嗎？如果知道這個道理，就應當趁著功名富貴得志的時候，一刀割斷，立即猛發大心，努力修行這個法門。對於世間所有的妻子、寶貨、頭目髓腦乃至身命，不要吝惜，下定決心求生凈土。怎麼可以等到後悔吝惜、失節不得已的時候，把這個最上法門，只當作草窟魚目的小道來看待，用茍且的方法來修行呢？真是可悲可嘆啊！如果能因為這些悔恨，從現在開始一時放下，生起大乘寶所的見解，辨明決定不退轉的心，譬如順風順水的船再加櫓棹，豈不是很快就能到達目的地？這是多麼幸運啊！ 問：如果是這樣，那麼禪書有云：『如何是佛？』答：『乾屎橛。』答：『麻三斤。』云：『我當時若見，一棒打殺，與狗子吃，貴圖天下太平。』乃至魔來也殺，佛來也殺。且說這與唸佛三昧（niàn fó sān mèi，Buddha-Recollection Samadhi）尊敬戀慕畏愛渴仰之心及到家之旨，如何相同呢？ 答：唸佛的人，本來是持念彼西方極樂世界報身阿彌陀佛（Āmítuó fó，Amitābha Buddha）的。此佛報身有無量相好光明化佛菩薩聲聞願力功德，不可具說。這是佛身。又佛所依境有諸寶池地樹幢網欄臺鈴幡
【English Translation】 English version The difference lies in the 'initiation of practice' (fā xíng). For example, in Chan (Zen) meditation, the arrival of aridity is it; one does not cling to seeking from the Buddha. However, if one does not possess correct understanding and views, and also does not encounter someone with correct understanding and views, even if one does not regress, one will mostly enter the demonic path, because there is no Buddha's power to protect one. If one practices Buddha-Recollection (唸佛, niàn fó), one takes nothing else, only reciting that Buddha (referring to Amitābha Buddha). Even without correct understanding and the guidance of teachers and friends, as long as one directly believes in the Buddha's body and land (referring to the Buddha's Reward Body and the Pure Land), and makes a vow, one will be reborn there. Even if one lingers in wrong views and the Small Vehicle, one will still return to the right path, because there is Amitābha's (Mítuó) vow power to protect one. This is called a difference in 'initiation of practice,' not a difference in the depth of the Dharma gate. From this, it can be known that Chan meditation is Buddha-Recollection, and Buddha-Recollection is Chan meditation. Without the Buddha, Chan cannot lead to rebirth; without Chan, the Buddha cannot lead to wisdom. Are Buddha-Recollection and Chan meditation different? If one knows this principle, then one should, taking advantage of the time when one has achieved fame, wealth, and success, cut it off with a single stroke, and immediately generate a great mind, diligently practicing this Dharma gate. For all worldly wives, treasures, heads, eyes, marrow, brains, and even life, do not be stingy, and be determined to seek rebirth in the Pure Land. How can one wait until the time of regret, stinginess, loss of integrity, and helplessness, and treat this supreme Dharma gate as a small path like a grass hut or a fish eye, and try to cultivate it with a perfunctory method? It is truly sad and regrettable! If one can, because of these regrets, let go of everything from now on, generate the view of the Great Vehicle's treasure place, and discern the mind of determination and non-regression, like a boat sailing with the wind and current with oars added, wouldn't one quickly reach the destination? How fortunate that would be! Question: If that is the case, then the Chan texts say: 'What is the Buddha?' Answer: 'A dried dung stick.' Answer: 'Three pounds of flax.' It is said: 'If I had seen him then, I would have killed him with a stick and fed him to the dogs, valuing peace in the world.' Even if a demon comes, I would kill him; even if a Buddha comes, I would kill him. Then how is this the same as the mind of respect, love, fear, adoration, thirst, and longing in the Buddha-Recollection Samadhi (niàn fó sān mèi) and the meaning of returning home? Answer: The person who practices Buddha-Recollection originally holds the name of the Reward Body Amitābha Buddha (Āmítuó fó) of the Western Pure Land of Ultimate Bliss. This Buddha's Reward Body has immeasurable marks, lights, manifested Buddhas, Bodhisattvas, Hearers, vow power, and merits, which cannot be fully described. This is the Buddha's body. Also, the environment on which the Buddha relies has jeweled ponds, land, trees, banners, nets, railings, platforms, bells, and streamers.
華水等一切莊嚴。此為國土。然彼佛以身為土。以土為身。身土無礙。心境圓通。或彼或此同一受用。乃至蘊入界處一切諸法。直至無上菩提。及能殺所殺之義。一切時一切處。無障無礙。非縛非脫。縱橫逆順。皆即彌陀清凈色身。何以故。心即境。境即心。身即土。土即身。生即佛。佛即生。此即彼。彼即此。及青黃赤白之色。眼耳鼻舌之根。如是諸法或心或身。亦一一無不自在。無不解脫。尚不間于淫怒癡是梵行。塵勞儔是法侶。何特乾屎橛麻三斤非是佛耶。此既是佛。何須于凈地上。特地示現降生。剜肉做瘡。起度生想。如此正好一棒打殺與狗子吃。卻省得許多作模作樣。六年苦行。降魔說法。于無生滅平等法中。唱生唱滅。賣弄千端。攪動世界。惱亂一切。使平地上死人無數。豈不天下太平。咦到這裹。切忌錯會。不得動著。動著則吃我手中痛棒有分。若謂此說是曹溪門下搕𢶍堆頭觸著得底。且未曾夢見在。我早打折爾驢腰間。恐不容汝如此計較。答。亦不外此計較。又汝莫謂計較有心計較無心。我幾曾計較來。問。只此早是計較了。答。我適來說什麼底。問者不會。良久又問。若一切是佛。則糞箕苕帚皆可酬彼所問。何特以極劣乾屎橛而作答耶。答。既一切是佛。則門窗戶闥目前諸境皆可為問。何特取是勝
【現代漢語翻譯】 現代漢語譯本 華水等一切莊嚴，都是國土的顯現。然而，阿彌陀佛以自身為國土，以國土為自身，身與土之間沒有阻礙，心與境之間圓融通達。或者彼土或者此土，都是同一受用。乃至蘊、入、界、處一切諸法，直至無上菩提，以及能殺與所殺的意義，一切時一切處，都沒有障礙，沒有束縛，沒有解脫。縱橫逆順，都是阿彌陀佛清凈的色身。為什麼呢？心就是境，境就是心；身就是土，土就是身；生就是佛，佛就是生；此就是彼，彼就是此；以及青黃赤白之色，眼耳鼻舌之根。像這樣的諸法，或者心或者身，沒有一樣不是自在的，沒有一樣不是解脫的。甚至淫怒癡也是梵行，塵勞煩惱也是修行的伴侶。又何必說乾屎橛、麻三斤不是佛呢？既然一切都是佛，又何須在清凈的地上，特地示現降生，剜肉做瘡，生起度眾生的想法？像這樣，最好一棒打殺，給狗吃掉，反而省得許多作模作樣，六年苦行，降魔說法，在無生滅平等的法中，唱生唱滅，賣弄千端，攪動世界，惱亂一切，使得平地上死了無數人。豈不是天下太平？咦！到這裡，切忌錯會，不得動著。動著則吃我手中痛棒有分。若謂此說是曹溪門下搕𢶍堆頭觸著得底，且未曾夢見在。我早打折爾驢腰間，恐不容汝如此計較。答：亦不外此計較。又汝莫謂計較有心計較無心，我幾曾計較來。問：只此早是計較了。答：我適來說什麼底。問者不會。良久又問：若一切是佛，則糞箕苕帚皆可酬彼所問。何特以極劣乾屎橛而作答耶。答：既一切是佛，則門窗戶闥目前諸境皆可為問。何特取是勝妙的來問呢？
【English Translation】 English version All the adornments, such as Hua water, are all manifestations of the Pure Land. However, that Buddha (referring to Amitabha Buddha) takes his body as the land, and the land as his body. There is no obstruction between body and land, and the mind and environment are perfectly interconnected. Whether that land or this land, it is the same enjoyment. Even the skandhas (form, feeling, perception, mental formations, consciousness), entrances (the six sense organs and their corresponding objects), realms (the eighteen realms of sense), and places (the twelve places of sense) – all dharmas (phenomena) up to unsurpassed Bodhi (enlightenment), and the meaning of who can kill and who can be killed, at all times and in all places, there is no obstruction, no bondage, no liberation. Whether vertical or horizontal, reversed or aligned, all are the pure body of Amitabha. Why? Because mind is environment, and environment is mind; body is land, and land is body; birth is Buddha, and Buddha is birth; this is that, and that is this; as well as the colors of blue, yellow, red, and white, and the roots of the eyes, ears, nose, and tongue. Such dharmas, whether mind or body, are all without exception free and liberated. Even lust, anger, and ignorance are also pure conduct, and worldly troubles are companions on the path. Why specifically say that a dried dung stick or three pounds of flax is not Buddha? Since everything is Buddha, why specially manifest birth on pure ground, cut flesh to make a wound, and give rise to the thought of saving sentient beings? In this case, it would be better to kill them with a stick and feed them to the dogs, which would save a lot of pretense, six years of ascetic practice, subduing demons and preaching the Dharma, chanting birth and death in the Dharma of no birth and no death, showing off thousands of tricks, stirring up the world, and disturbing everything, causing countless people to die on the flat ground. Wouldn't that be world peace? Hey! At this point, be careful not to misunderstand, and do not move. If you move, you will have a share of the painful stick in my hand. If you say that this is something that can be touched by those under the Caoxi (Sixth Patriarch Huineng) school, then you have never even dreamed of it. I would have broken your donkey's waist long ago, and I'm afraid I wouldn'm not allow you to calculate like this. Answer: It is not outside of this calculation either. Also, don't say that calculation is intentional or unintentional, when have I ever calculated? Question: Just this is already calculation. Answer: What was I just saying? The questioner did not understand. After a long time, he asked again: If everything is Buddha, then dustpans and brooms can all answer his question. Why specifically use an extremely inferior dried dung stick to answer? Answer: Since everything is Buddha, then doors, windows, and all the scenes before your eyes can be used as questions. Why specifically take something superior to ask?
之佛而為問耶。故知問者心地本純。太取其高。而答者欲破彼執。反取其劣耳。若知屎橛非劣則佛亦且非優。豈可謂彼語有不同。而妄認禪佛。為異行哉。問。此唸佛法門若如此奇特。與少室指心成佛之說。臺宗觀心觀佛之談。初無有異。可謂不出一念顯三千妙法。而三觀宛然不離萬法。究一真如門。而一心頓了。且教我鈍根後學之人。如何修行得相應去。答。但肯發行。何慮不成。譬如空谷之間。有聲皆答。聲大則大鳴。聲細則細響。隨彼發聲。無不克應。正如樂國以三輩九品攝受眾生。亦隨其根利鈍深淺邪正遲速而導之。應生何品。無遺機矣。如谷應聲高低共作。若能勤加精進。必不唐捐。又況時無先後。何嫌鈍根。以是義故。則知一切法門即一法門。一法門即一切法門。豈特禪佛不二。舉釋迦一代施化之道。不出唸佛一法門矣。又此法門量廣大。故攝機無外。何間愚智之根。奉勸后賢。於此法門莫生異見。
示諸佛二土折攝法門第八
夫二土者即諸佛折攝二門也。行人聞上所說依正之境。則能如彼經旨。了知此土實苦彼土實樂。雖聞觀慧法門圓融微妙。而直見二土儼然皆即實境。非如淺信之人謂。彼土心有則有。心無則無。光影幻化虛妄不實。處處皆是西方等解。深知彼土亦如此土。端確的實而無
【現代漢語翻譯】 現代漢語譯本：難道佛會提出這樣的問題嗎？由此可知提問者的心地原本純凈，只是過於追求高深。而回答者爲了破除他的執念，反而從較低的層面入手。如果明白糞橛並非低劣之物，那麼佛也並非絕對優越。怎麼能說他們的言語有所不同，就妄自認為禪宗和佛教是不同的修行方式呢？問：如果這個唸佛法門如此奇特，那麼它與少室山直指人心、見性成佛的說法，以及天臺宗觀心觀佛的理論，豈不是沒有什麼區別？可以說是不離一念而顯現三千妙法，三觀圓融而又不離萬法，窮究一真如門，而一心頓悟。那麼請教我這種資質愚鈍的後學之人，如何修行才能與此法門相應呢？答：只要肯發心修行，何必擔心不能成功呢？譬如在空曠的山谷中，任何聲音都會得到迴應。聲音大，則迴應也大；聲音小，則迴應也小。隨著發出的聲音，沒有不能得到迴應的。正如極樂世界以三輩九品來攝受眾生，也是根據眾生的根器利鈍、深淺、邪正、遲速來引導他們。應該往生到哪一品，都不會遺漏任何機會。如同山谷迴應聲音一樣，高低共同作用。如果能夠勤加精進，必定不會白費功夫。更何況時間沒有先後之分，何必嫌棄自己根器愚鈍呢？因為這個道理，就知道一切法門即是一法門，一法門即是一切法門。豈止是禪宗和佛教沒有分別，就連釋迦牟尼佛一生所施行的教化之道，也不離唸佛這一法門。而且這個法門廣大無邊，所以攝受的根機沒有內外之分，不分愚笨和聰明的根器。奉勸後來的賢士，對於這個法門不要產生不同的見解。 示諸佛二土折攝法門第八 所謂二土，就是諸佛的折服和攝受兩種法門。修行人聽聞上面所說的依報和正報的境界，就能像經書所說的，瞭解此土確實是苦，彼土確實是樂。即使聽聞觀慧法門圓融微妙，也能直接看到二土儼然都是真實的境界。不像那些淺信之人認為，彼土是心中有則有，心中無則無，如同光影幻化，虛妄不實，處處都是西方等等的理解。要深刻地明白，彼土也如此土一樣，端正確實而沒有虛假。
【English Translation】 English version: Could the Buddha ask such a question? Therefore, it is known that the questioner's mind was originally pure, but he was too focused on the profound. The answerer, in order to break his attachment, instead started from a lower level. If it is understood that a dung beetle is not inferior, then the Buddha is not absolutely superior either. How can it be said that their words are different, and rashly assume that Zen and Buddhism are different practices? Question: If this Buddha-recitation (Nianfo) Dharma gate is so unique, then is it not the same as the saying of 'directly pointing to the human mind and seeing one's nature to become a Buddha' in Shaoshi Mountain, and the theory of 'contemplating the mind and contemplating the Buddha' in the Tiantai school? It can be said that without leaving a single thought, the three thousand wonderful Dharmas are revealed, the three contemplations are perfectly integrated and do not leave the myriad Dharmas, and by thoroughly investigating the one true suchness gate, the one mind is instantly enlightened. Then, please teach me, a dull-rooted learner, how to practice to be in accordance with this Dharma gate? Answer: As long as you are willing to make the effort to practice, why worry about not succeeding? For example, in an empty valley, all sounds will be answered. If the sound is loud, the response will be loud; if the sound is soft, the response will be soft. According to the sound emitted, there is no response that cannot be obtained. Just as the Land of Bliss accepts sentient beings with the Three Grades and Nine Classes, it also guides them according to the sharpness, dullness, depth, shallowness, correctness, and speed of their roots. To which class should one be reborn, no opportunity will be missed. Just like the valley responding to sounds, high and low work together. If you can diligently practice, it will surely not be in vain. Moreover, time has no precedence, so why dislike your dull roots? Because of this principle, it is known that all Dharma gates are one Dharma gate, and one Dharma gate is all Dharma gates. It is not only that Zen and Buddhism are not different, but even the teaching methods that Shakyamuni Buddha practiced throughout his life do not leave the one Dharma gate of Buddha-recitation. Moreover, this Dharma gate is vast and boundless, so the receptive capacity has no inside or outside, and does not distinguish between foolish and intelligent roots. I advise later virtuous people not to have different views on this Dharma gate. Showing the Two Lands of the Buddhas, the Dharma Gate of Subduing and Gathering, Eighth The two lands are the two Dharma gates of subduing and gathering of all Buddhas. When practitioners hear the realms of the environment and the proper reward mentioned above, they can understand, as the scriptures say, that this land is indeed suffering and that land is indeed blissful. Even if they hear the perfect and subtle Dharma gate of contemplative wisdom, they can directly see that the two lands are all real realms. Unlike those with shallow faith who think that the other land exists if it is in the mind, and does not exist if it is not in the mind, like illusory light and shadows, false and unreal, and everywhere is the West, etc. One must deeply understand that the other land is like this land, upright and real without falsehood.
謬誤。若人能具此智。不為世間一切邪解偏見諸惡知識之所迴轉。則當正觀二土苦樂凈穢。于其境上。生二種心以為方便。非此二心。不能生彼。何謂二心。一者厭離心。二者忻樂心。於此娑婆生厭離故。則能隨順釋迦所說折門。于彼極樂生忻樂故。則能隨順彌陀所示攝門。以此二門精進修行。唸佛三昧必定成就。何謂折門。以聞如上所說極樂勝妙。則應如理觀察此娑婆世界皆苦無一樂者。三塗地獄日夜燒然。餓鬼旁生不可堪忍。修羅忿戰。人處何安。根塵與八苦交煎。因果共四生升墜。時有寒暑。境是沙泥。晝夜推遷。無常不住。又復受身臭穢。男女異形。所需衣食艱難粗惡。壽命不永。眾苦相生。縱有生於天宮。報盡還歸極苦。又不知人中樂即是苦親正是冤。顛倒攀緣不求出路。從業致業展轉不休。如是苦惱不可具陳。故當厭離也。何謂攝門。行人聞說娑婆實苦如是。則于彼土西方極樂生大忻樂。彼極樂土寶地寶池無三惡道。莊嚴妙勝超過十方。無寒暑晝夜推遷。無生老病死結業。純男無女。蓮華化生。衣食自然。能成法喜。壽命無量。身光莫窮。聞法音則應念知歸。睹相好而剎那悟道。如是種種快樂無量。得名極樂。故當忻樂也。若能於此一門。精進修習日夜不休。隨順佛教。於此土聲色諸境。作地獄想。作苦
【現代漢語翻譯】 現代漢語譯本 謬誤。如果有人能夠具備這種智慧，就不會被世間一切邪知邪見和惡知識所迷惑和左右。那麼就應當正確地觀察娑婆世界和極樂世界的苦樂、清凈和污穢，對於這些境界，生起兩種心作為方便。沒有這兩種心，就不能往生到極樂世界。哪兩種心呢？一是厭離心，二是欣樂心。對於這個娑婆世界生起厭離心，就能隨順釋迦牟尼佛所說的折伏之門（捨棄娑婆世界之法門）；對於那個極樂世界生起欣樂心，就能隨順阿彌陀佛所指示的攝取之門（往生極樂世界之法門）。用這兩種法門精進修行，唸佛三昧必定能夠成就。 什麼是折伏之門呢？聽聞上面所說的極樂世界的殊勝美妙，就應當如理如實地觀察這個娑婆世界，一切都是苦，沒有一點快樂。三塗地獄日夜燃燒，餓鬼和畜生道難以忍受。阿修羅經常忿怒爭戰，人道又有什麼安寧呢？六根和六塵與八苦交相煎熬，因果報應導致在四生中輪迴升降。時節有寒暑變化，環境是沙土泥濘。日夜不停地流逝，無常變化沒有止息。而且所受的身體臭穢不堪，男女形貌不同，所需的衣食艱難睏乏而且粗劣，壽命不長久，各種苦難相繼產生。即使生到天宮，福報享盡后還是要回到極苦之處。又不知道人間的快樂其實就是苦的根源，親人正是冤家。顛倒迷惑，攀緣執著，不尋求出離之路。由業力導致新的業力，輾轉相續沒有止息。這樣的苦惱無法一一陳述，所以應當厭離。 什麼是攝取之門呢？修行人聽聞娑婆世界確實如此痛苦，那麼對於那個西方極樂世界就生起極大的欣樂。那個極樂世界，是寶地寶池，沒有三惡道。莊嚴美妙殊勝，超過十方世界。沒有寒暑變化，沒有晝夜交替，沒有生老病死和結業受報。只有男子，沒有女子。從蓮花中化生，衣食自然豐足，能夠成就法喜。壽命無量，身光無有窮盡。聽到佛法之音，就應當立刻明白歸宿。看到佛的相好，在剎那間就能領悟真道。像這樣種種快樂無量無邊，所以得名為極樂。所以應當欣樂。 如果能夠對於這一個法門，精進修習，日夜不停息，隨順佛教的教導，對於這個娑婆世界的聲色諸境，作地獄之想，作苦難之想。
【English Translation】 English version Delusion. If a person can possess this wisdom, they will not be swayed by all the heretical views, biased opinions, and evil influences in the world. Then, they should correctly observe the suffering and happiness, purity and impurity of the two realms (Saha world and Sukhavati). Towards these realms, generate two kinds of minds as expedient means. Without these two minds, one cannot be reborn there (Sukhavati). What are the two minds? First, a mind of aversion. Second, a mind of joy. Because of generating aversion towards this Saha world, one can follow Shakyamuni's teaching of the 'breaking-through gate' (rejecting the Saha world). Because of generating joy towards that Sukhavati, one can follow Amitabha's teaching of the 'gathering-in gate' (embracing Sukhavati). By diligently practicing these two gates, the Samadhi of Buddha Recitation will surely be achieved. What is the 'breaking-through gate'? Upon hearing the aforementioned supreme and wonderful qualities of Sukhavati, one should observe this Saha world as it truly is: all is suffering, without a single joy. The three evil paths (hell, hungry ghosts, animals) are burning day and night. The hungry ghosts and animals are unbearable. The Asuras (demigods) are constantly engaged in angry battles. Where is there peace in the human realm? The six sense organs and six sense objects are tormented by the eight sufferings. Cause and effect lead to rising and falling in the four births. There are changes of cold and heat, and the environment is sand and mud. Day and night pass without ceasing, impermanence never stops. Moreover, the body we receive is foul and impure, men and women have different forms, the needed clothing and food are difficult to obtain and coarse. Life is not long, and various sufferings arise one after another. Even if one is born in the heavenly palaces, when the reward is exhausted, one will return to extreme suffering. Furthermore, people do not know that the pleasures in the human realm are actually the root of suffering, and relatives are actually enemies. They are deluded and cling, not seeking a way out. From karma comes more karma, endlessly continuing. Such suffering cannot be fully described, therefore, one should have aversion. What is the 'gathering-in gate'? When practitioners hear that the Saha world is truly so full of suffering, then they should generate great joy towards that Western Sukhavati. That Sukhavati is a land of treasures and ponds of treasures, without the three evil paths. Its adornments are wonderful and surpass the ten directions. There is no change of cold and heat, no alternation of day and night, no birth, old age, sickness, death, or karmic formations. There are only men, no women. One is born from a lotus flower, and clothing and food are naturally abundant, enabling the achievement of Dharma joy. Life is immeasurable, and the light of the body is boundless. Upon hearing the Dharma sound, one should immediately know where to return. Upon seeing the auspicious marks, one can awaken to the truth in an instant. Such various joys are immeasurable, therefore it is named Sukhavati (Extreme Bliss). Therefore, one should have joy. If one can diligently practice this one gate, day and night without ceasing, following the teachings of Buddhism, towards the sounds and sights of this Saha world, think of it as hell, think of it as suffering.
海想。作火宅想。于諸寶物作苦具想。飲食衣服如膿血鐵皮想。于諸眷屬作夜叉羅剎啖人鬼想。況復生死不住。長劫奔波。實可厭離。于知識若經卷中。聞彼佛願力國土莊嚴。于唸唸中。稱彼理趣生安隱想。生寶所想。生家業想解脫處想。彌陀如來菩薩僧眾。如慈父想。如慈母想。生接引想。生津樑想。于怖畏急難之中。稱名即應。功不唐捐。剎那便至。速來救護想。應念出離想。如是功德無量。實可忻樂。若於此折門。不能修行。厭離不深。則娑婆業系不脫。若於彼攝門。不能修行。忻樂不切。則極樂勝境難躋。是以行人慾生凈土成就念佛三昧。當齊修二門。為發行最初一步也。若不修此二門。雖了觀慧之旨。但成虛解。縱慾生彼。以不忻厭。無因可得。若能修此二門。不識觀慧之旨。雖可生彼。但事想故。位非上輩。若能熾然忻厭。圓修觀慧。既生而覆上品者矣。學者豈可謂此說固執著相而輕棄也。或曰。何不諸緣放下一念萬年。使心與理會境與神融。自然合法。何必忻厭取捨若是之深。答。若謂諸緣放下是道。只起一念放下之心。便不名為放下。卻與道反遠。類于斷見外道。故鵝湖云。莫只忘形與死心。此個難醫病最深。又云。若還默默恣如愚。知君未解做工夫。又佛十八不共法中。有精進無減。又六波羅蜜因
【現代漢語翻譯】 現代漢語譯本： 觀想大海如火宅一般。觀想各種寶物如同痛苦的刑具。觀想飲食衣服如同膿血和鐵皮。觀想所有眷屬如同夜叉羅剎等啖人鬼。更何況生死無常，長久奔波，實在令人厭惡和遠離。對於知識，如果在經卷中，聽到阿彌陀佛的願力和極樂國土的莊嚴，就在念念之中，稱念阿彌陀佛的理趣，生起安穩的念想，生起到達珍寶之地的念想，生起迴歸家業的念想，生起到達解脫之處的念想。視阿彌陀佛如來、菩薩、僧眾，如同慈父，如同慈母，生起接引的念想，生起津樑（渡船或橋樑）的念想。在怖畏和危難之中，稱念佛名，佛菩薩立即應聲而至，功德不會白費，剎那之間便會到來，生起迅速前來救護的念想，生起應念出離的念想。這樣的功德無量無邊，實在值得欣喜和嚮往。如果對於這個折伏門（厭離娑婆）不能修行，厭離之心不深，那麼娑婆世界的業力束縛就無法解脫。如果對於那個攝受門（欣求極樂）不能修行，欣樂之心不懇切，那麼極樂世界的殊勝境界就難以到達。因此，修行人想要往生凈土，成就念佛三昧，應當同時修習這兩個法門，作為發願和行動的最初一步。如果不修習這兩個法門，即使明白了觀想和智慧的宗旨，也只是成為空洞的理解。縱然想要往生極樂世界，因為沒有欣厭之心，也就沒有往生的因緣。如果能夠修習這兩個法門，即使不認識觀想和智慧的宗旨，雖然可以往生極樂世界，但因為只是事相上的觀想，所以品位不會很高。如果能夠熾盛地生起欣厭之心，圓滿地修習觀想和智慧，那麼往生后就能達到上品。學佛的人怎麼可以說這種說法是固執于表相而輕視它呢？ 或者有人問：為什麼不把各種因緣放下，一念萬年，使心與理相合，境與神相融，自然就符合佛法，何必如此深刻地欣求極樂、厭離娑婆，進行取捨呢？回答：如果說把各種因緣放下就是道，那麼只要生起一個『放下』的念頭，就不叫做『放下』，反而與道相去更遠，類似於斷見外道。所以鵝湖禪師說：『不要只是忘形和死心，這種病最難醫治。』又說：『如果只是默默地像個傻子一樣，就知道你還不懂得如何用功。』而且佛的十八不共法中，有『精進無減』。還有六波羅蜜的因。
【English Translation】 English version: Contemplate the ocean as a burning house. Contemplate all treasures as instruments of suffering. Contemplate food and clothing as pus, blood, and iron skin. Contemplate all relatives as Yakshas and Rakshasas, flesh-eating demons. Moreover, life and death are impermanent, and wandering through long kalpas is truly repulsive and to be renounced. Regarding knowledge, if in the scriptures, one hears of Amitabha Buddha's (Amitabha: The Buddha of Infinite Light) vows and the adornments of the Pure Land, then in every thought, recite the principles of Amitabha Buddha, giving rise to thoughts of peace and security, thoughts of reaching a land of treasures, thoughts of returning to one's home, thoughts of reaching a place of liberation. Regard Amitabha Tathagata (Tathagata: 'Thus Gone One', an epithet of the Buddha), Bodhisattvas, and the Sangha (Sangha: The Buddhist monastic order) as a compassionate father, as a compassionate mother, giving rise to thoughts of being received and guided, thoughts of a ferry or bridge. In the midst of fear and urgent difficulties, reciting the name of the Buddha will bring an immediate response, the merit will not be in vain, and they will arrive in an instant, giving rise to thoughts of swift rescue and protection, thoughts of immediate deliverance. Such merit is immeasurable and truly worthy of joy and aspiration. If one cannot practice this 'breaking' gate (renouncing Samsara), and the aversion is not deep, then the karmic bonds of the Saha world (Saha: The world of suffering) cannot be broken. If one cannot practice that 'gathering' gate (aspiring to Sukhavati), and the joy is not earnest, then the sublime realm of Sukhavati (Sukhavati: The Pure Land of Amitabha Buddha) is difficult to reach. Therefore, if a practitioner wishes to be born in the Pure Land and attain Samadhi (Samadhi: A state of meditative concentration) through mindfulness of the Buddha, they should cultivate both gates equally, as the initial step of aspiration and practice. If one does not cultivate these two gates, even if one understands the essence of contemplation and wisdom, it will only become an empty understanding. Even if one desires to be born there, without joy and aversion, there will be no cause to attain it. If one can cultivate these two gates, even without understanding the essence of contemplation and wisdom, although one can be born there, it will only be through contemplation of phenomena, so the rank will not be of the upper grades. If one can ardently generate joy and aversion, and cultivate contemplation and wisdom completely, then one will be born in the upper grades. Someone might ask: Why not let go of all conditions, with one thought lasting for ten thousand years, so that the mind merges with principle, and the realm merges with the spirit, naturally conforming to the Dharma? Why is it necessary to aspire to Sukhavati and renounce Samsara so deeply, making such choices? The answer is: If you say that letting go of all conditions is the path, then just by giving rise to a single thought of 'letting go,' it is not called 'letting go,' but rather becomes further away from the path, similar to the nihilistic views of externalists. Therefore, Zen Master Ehu said: 'Do not just forget form and die the mind, this is the most difficult disease to cure.' He also said: 'If you are just silently like a fool, know that you still do not know how to practice.' Moreover, among the eighteen unshared qualities of the Buddha, there is 'unceasing diligence.' And there are the causes of the six Paramitas (Paramitas: Perfections).
精進故方得成滿。且放下者。但放下世間業緣耳。豈是放下精進體道之心哉。古人所謂坐在無事甲裹。正是此輩。若謂放下自在是道。而不勤加精進一心修行。豈得心會境融打成一片與道合耶。若知不放下是放下。熾然忻厭取捨。即是不忻厭取捨。修即無修。念即無念。則名無功用行。亦名無作妙心。奚難速證中道之理。又修故離斷。無修離常。斷常既離。則異乎所問。而直生安樂世界。以二大士為同修。日與彌陀佛相對。彼時知何法而不可問。何行而不可學。何疑而不可除。何求而不可得。既無退轉。則此忻厭豈不是成無上正覺之大因行哉。
勸修第九
夫凈穢同心生佛一理諸法本等。奚假勸修。其奈眾生迷心作境凈穢斯分。對待相成縛脫迥異。纏縛多劫不覺不知。故須勸娑婆苦海眾生。求生西方極樂世界也。行人既聞如上所說二種法門。則必深知凈穢苦樂之土真實不謬。便當發行求生。如彼農民得利自趨。止之不可得也。然彼農民近為一歲飢寒之苦。尚甘日夜不休朝愁暮苦。具經年載而不自倦。況彼三昧行者若一念精勤超歷劫娑婆之苦。何止一歲飢寒。登九品極樂之安。何止一年溫飽。以彼較之。優劣可知。是尤不必待人勸也。又前示人折攝二門。其旨已明。如雲此是金玉此是砂石。雖三尺孺子。亦
【現代漢語翻譯】 現代漢語譯本：精進才能最終圓滿成就。所謂『放下』，只是放下世間的俗務和因緣罷了，難道是放下精進求道的心嗎？古人所說的『坐在無事空殼裡』，說的就是這類人。如果說放下一切、自在就是道，而不勤奮精進、一心修行，怎麼能達到心與境融合、打成一片、與道合一的境界呢？如果懂得『不放下』才是真正的放下，熾盛地欣求和厭離、取捨，也就是不欣求和厭離、取捨。修行即是無修，念即是無念，這就叫做『無功用行』，也叫做『無作妙心』，那麼迅速證悟中道的真理又有何難呢？又因為修行而遠離斷滅，因為無修而遠離常恒。斷滅和常恒都已遠離，就不同於你所問的問題了，而是直接往生安樂世界。與觀世音（Avalokiteśvara）和大勢至（Mahāsthāmaprāpta）這兩位大菩薩為同修，每天與阿彌陀佛（Amitābha）相對。那時就知道沒有什麼法是不可問的，沒有什麼行是不可學的，沒有什麼疑惑是不可消除的，沒有什麼愿求是不能實現的。既然沒有退轉，那麼這欣求和厭離，難道不是成就無上正覺的巨大因行嗎？
勸修第九
凈土和穢土都由心生，佛和眾生在理體上是同一的，一切諸法的本性都是平等的，哪裡需要勸勉修行呢？只是因為眾生迷惑於心而執著于外境，因此凈土和穢土才有了分別。對待和相成，束縛和解脫，截然不同。在纏縛中經歷了無數劫，卻不覺不知，所以才需要勸勉娑婆世界的苦海眾生，求生西方極樂世界啊。修行人既然聽聞了上面所說的兩種法門，就必定會深刻地認識到凈土和穢土、苦和樂的真實不虛。就應當發起求生的願望，就像那農民得到了利益自然會前往，阻止他也是不可能的。然而那農民僅僅是爲了擺脫一年的飢寒之苦，尚且甘願日夜不停地勞作，早也愁、晚也苦，經歷整年也不感到疲倦。更何況三昧行者，如果一念精勤，就能超越歷劫娑婆世界的痛苦，又何止是擺脫一年的飢寒，而能登上九品蓮花的極樂之安，又何止是一年的溫飽。用後者與前者相比，優劣顯而易見。所以更不必等待別人勸勉了。而且前面已經向人們展示了折伏和攝受這兩種法門，其中的旨意已經很明白了，就像說『這是金玉，這是砂石』，即使是三尺高的孩童，也...
【English Translation】 English version: Diligence is the reason for ultimate fulfillment. As for 'letting go,' it merely means letting go of worldly affairs and karmic connections. Does it mean letting go of the mind that diligently seeks the path? The ancients spoke of 'sitting in an empty shell of nothingness,' referring to this kind of person. If one says that letting go and being free is the path, without diligently and wholeheartedly cultivating, how can one achieve the state where the mind and environment merge, becoming one, and uniting with the Dao? If one understands that 'not letting go' is true letting go, and intensely desires and rejects, accepts and discards, then it is equivalent to not desiring and rejecting, accepting and discarding. Cultivation is non-cultivation, and thought is non-thought. This is called 'effortless practice,' also known as 'uncreated wondrous mind.' Then, what difficulty is there in quickly realizing the truth of the Middle Way? Furthermore, cultivation distances one from annihilation, and non-cultivation distances one from permanence. With both annihilation and permanence distanced, it differs from what you asked, and one is directly reborn in the Land of Bliss. With the two great Bodhisattvas Avalokiteśvara (觀世音) and Mahāsthāmaprāpta (大勢至) as fellow practitioners, facing Amitābha Buddha (彌陀佛) daily, at that time, one will know that there is no Dharma that cannot be asked about, no practice that cannot be learned, no doubt that cannot be dispelled, and no wish that cannot be fulfilled. Since there is no regression, isn't this desire and rejection the great cause and practice for achieving unsurpassed perfect enlightenment?
Chapter Nine: Exhortation to Cultivate
Purity and defilement arise from the mind, Buddhas and sentient beings are one in principle, and all Dharmas are fundamentally equal. Where is the need for exhortation to cultivate? It is only because sentient beings are deluded by the mind and cling to external objects that purity and defilement are distinguished. Opposition and interdependence, bondage and liberation, are vastly different. Entangled in bondage for countless eons without awareness, it is therefore necessary to exhort sentient beings in the suffering sea of the Saha world to seek rebirth in the Western Pure Land of Ultimate Bliss. Since practitioners have heard the two Dharma doors mentioned above, they will surely deeply understand that the lands of purity and defilement, suffering and bliss, are truly not mistaken. They should then generate the aspiration for rebirth, just as a farmer who obtains profit will naturally go, and it is impossible to stop him. Yet that farmer, merely to escape the suffering of hunger and cold for a year, is willing to labor tirelessly day and night, worrying morning and suffering evening, enduring the entire year without fatigue. How much more so should a Samadhi practitioner, if with one thought of diligence, transcend the suffering of countless eons in the Saha world, not just escaping a year of hunger and cold, but ascending to the peace of the nine grades of lotus in the Land of Ultimate Bliss, not just obtaining a year of warmth and nourishment. Comparing the latter with the former, the superiority and inferiority are obvious. Therefore, there is even less need to wait for others to exhort. Moreover, I have previously shown people the two doors of subduing and embracing, and their meaning is already clear. It is like saying, 'This is gold and jade, this is sand and stone,' even a three-foot-tall child...
必棄石而求金。不勸而自取。蓋因識其貴賤。行者亦爾。既明識此土是苦。彼土是樂。此是生死沉溺。彼是自在解脫。亦必舍此穢土。而求彼凈土。自然唸唸不住。心心不息。如救頭然聞教便行。奚待更勸。苦樂二土是佛所說。諦信不疑。修則自得。今人見屎尿。則必搐鼻攢眉。嫌其臭穢。便欲速去。見錦綺。則必舒顏展笑。貪其瑩潔。便欲速得。彼暫時美惡幻境尚不能一忍。而憎愛熾然。況長劫極樂極苦之處。而不速生忻厭。可謂愚之甚惑之深矣。又此娑婆世界釋迦已滅。彌勒未生。賢聖隱伏。一切眾生奔波苦海。猶失父之兒。若不以極樂愿王為歸。則誰為救護。又況此界六道雜還。人天雖優。報盡則墜。今且以人處豎修論之。彼神仙之黨未離空地。尚不易至。況彼天乎。彼生天者。以三品十善之因生三界天。自劣至優。各歷多劫。不能如願。成小敗廣。如海如滴。中間或遇邪惡魔黨。永退永失。敢言得出三界。而望四果四向之地。況歷信住行向諸地而超此耶。若能修此唸佛法門求生凈土。雖在凡地。不出一生。即便橫截三界五道生死。徑超諸有。蒙佛接引頓生安養。于彼上品蓮臺托質。花開見佛。聞法悟道。不離當念闊步大方。供養一切三寶。教化一切眾生。彌勒世尊降生之時。再來此地。同佛弘慈。所有歷劫父
【現代漢語翻譯】 現代漢語譯本 必定拋棄石頭而去尋求黃金，不用勸說也會主動去獲取，這是因為認識到它們的貴賤。修行者也應如此，既然明白這個娑婆世界是苦，極樂世界是樂，這裡是生死沉溺，那裡是自在解脫，也必定捨棄這個污穢的娑婆世界，而去尋求那清凈的極樂世界。自然而然唸唸相續，心心相印，如同火燒眉毛一樣，聽到教誨就立刻行動，哪裡還需要別人勸說？苦和樂這兩個世界是佛所說的，要堅信不疑，修行了自然會得到。現在的人見到屎尿，必定會皺起鼻子，緊鎖眉頭，嫌棄它的臭穢，恨不得立刻離開；見到美麗的絲綢，必定會眉開眼笑，貪戀它的光彩，恨不得立刻得到。對於這暫時的美醜幻境尚且不能忍受，而憎恨和喜愛如此強烈，更何況對於長久劫數的極樂和極苦之處，卻不能迅速生起欣喜和厭惡之心呢？這真是愚蠢至極，迷惑至深啊！ 而且這個娑婆世界，釋迦牟尼佛（Sakyamuni Buddha）已經涅槃，彌勒佛（Maitreya Buddha）尚未降生，賢聖隱居不出，一切眾生在苦海中奔波，就像失去了父親的孩子一樣。如果不把極樂世界的願力之王作為歸宿，那麼誰來救護呢？更何況這個世界六道輪迴混雜，人道和天道雖然優越，但福報享盡也會墮落。現在且以人道中的豎修來論述，那些神仙之輩尚未脫離空界，尚且不易到達，更何況是天界呢？那些生天的人，以三品十善的因緣生到三界天，從低到高，各自經歷多個劫數，不能如願，成功少而失敗多，如同大海中的一滴水。中間或者遇到邪惡的魔黨，永遠退失。怎敢說能超出三界，而期望達到四果四向的境界呢？更何況經歷信、住、行、向等各個階位而超越此地呢？ 如果能夠修持這個唸佛法門，求生凈土，即使身處凡地，不出一生，就能橫截三界五道生死，直接超越諸有，蒙佛接引，立刻往生安養，在那上品蓮臺中託生，花開見佛，聞法悟道，不離當下這一念，闊步大方，供養一切三寶，教化一切眾生。彌勒世尊（Maitreya Buddha）降生之時，再來這個世界，與佛一同弘揚慈悲。所有經歷劫數的父母
【English Translation】 English version One must abandon stones to seek gold. One takes it without being urged, because one recognizes its value. The practitioner is the same. Since one clearly understands that this land (Saha world) is suffering and that land (Sukhavati) is bliss, that this is drowning in birth and death and that is free liberation, one will certainly abandon this defiled land and seek that pure land. Naturally, thought after thought arises without ceasing, mind after mind is unceasing, like saving one's head from burning, one acts immediately upon hearing the teachings. Why wait for further urging? The two lands of suffering and bliss are what the Buddha (Buddha) spoke of. Believe firmly without doubt, and cultivation will naturally lead to attainment. Nowadays, when people see excrement and urine, they will wrinkle their noses and furrow their brows, disliking its stench and wanting to leave quickly. When they see brocade, they will smile and beam, coveting its brilliance and wanting to obtain it quickly. They cannot even endure these temporary beautiful and ugly illusory realms, and their hatred and love are intense. How much more so should they quickly generate joy and aversion towards the extremely blissful and extremely painful places of long kalpas? This can be said to be the height of foolishness and the depth of delusion! Moreover, in this Saha world, Sakyamuni Buddha (Sakyamuni Buddha) has already passed away, and Maitreya Buddha (Maitreya Buddha) has not yet been born. The virtuous and sages are hidden, and all sentient beings are rushing about in the sea of suffering, like children who have lost their fathers. If one does not take the Vow King of the Pure Land as one's refuge, then who will save and protect them? Furthermore, this realm is a mixture of the six paths of reincarnation. Although the human and heavenly realms are superior, when their blessings are exhausted, they will fall. Now, let us discuss cultivation in the human realm. Those celestial beings have not yet left the realm of emptiness, and it is still not easy to reach, let alone the heavenly realm. Those who are born in the heavens are born in the three realms of heaven based on the causes of the three grades of ten virtues. From the lowest to the highest, each experiences many kalpas, and they cannot fulfill their wishes. Success is little and failure is great, like a drop in the ocean. In the middle, they may encounter evil demonic parties and be forever lost. How dare they say that they can escape the three realms and hope to reach the state of the four fruits and four directions? How much more so can they transcend this place by going through the stages of faith, abiding, practice, and dedication? If one can cultivate this method of reciting the Buddha's name and seek rebirth in the Pure Land, even if one is in the ordinary realm, within one lifetime, one can horizontally cut off the cycle of birth and death in the three realms and five paths, directly transcend all existence, receive the Buddha's guidance, and be immediately reborn in the Land of Peace and Nourishment. There, one is born in the superior lotus platform, sees the Buddha when the flower opens, hears the Dharma and awakens to the Way, without leaving the present moment, strides forward freely, makes offerings to all the Three Jewels, and teaches all sentient beings. When Maitreya Buddha (Maitreya Buddha) descends, one will return to this world again, and together with the Buddha, propagate compassion. All parents who have experienced kalpas
母妻子兄弟姊妹冤親等境。諭以道品。告以昔因。皆令證果。則其行愿豈不廣大耶。此娑婆世界所有三障一切結業。更不能累我。如是功德。若一念失修。便屬後世。豈宜自緩。況又世事千端生緣萬擾。如鎖如鉤。連環不斷。心則唸唸不住。身則在在無休。役我升沈。障我本性。歷劫至今。曾未休息。無常遷變不可久留。縱壽百年不逾彈指。今日明日難保其存。忽于眼光落地之際。不覺剎那異生。隨其業因受形別類。披毛戴角著地飛空。今日見解都忘。恍忽三途六趣。飄零多劫不知自歸。可謂大苦。縱是彌勒出世。而我生處何知。尚不聞父母三寶名字。何況經教圓談。雖受異身。保惜深重。因業致業。從冥入冥。懼死貪生。不異今日。若非即于目下當念之間。效彼先覺丈夫。猛發大心立決定志。奮揚舉鼎拔山之力。一截截斷跳出稠林。使兩頭撒開中間放下。安能行業昭著光動人天。群有蒙恩。諸佛護念。閉三惡趣。開總持門。即使不待娑婆報滿便得往生者也。若又更待處所穩便。衣食豐饒。充足香華。事事稱意。思前算後。卜彼良時。報盡恩冤。圓成善事。然後發行。假使虛空界窮。亦無此日矣。所謂晴幹不肯去。直待雨淋頭。古云。即今休去便休去。欲覓了時無了時。斯之謂也。
寶王三昧唸佛直指捲上(終
) 大正藏第 47 冊 No. 1974 寶王三昧唸佛直指
寶王三昧唸佛直指卷下
四明鄞江沙門妙葉集
勸戒殺第十
相國裴公美休嘗著圓覺經疏序。其略曰。夫血氣之屬必有知。凡有知者必同體。所謂真凈明妙。虛徹靈通。卓然而獨存者也。以是觀之。則知蜎飛蠕動至微之物。及彼大身師象巴蛇之類。與十方佛圓覺妙心。虛徹靈通同一真凈。奚可分優劣乎。生佛既同。人雖至靈。豈不亦與彼等同一體性。共稟四大五行之質。同生天地之間。如虛鼠危燕之類。上應乾象肖乎日月。反能司人災福。焉得不及人也。此理既明。乃知人與物類性均天倫。彼既無別。豈可逞我一時之強暴。乘彼之微弱而盜行殺戮哉。又彼所以異於人者。但因無始妄想極重惡業所牽。故不覺不知。改頭換面。異類受形耳。非謂心體有異也。體既無異。又與彼類俱在生死。云何析其皮骨。潰其血肉腸胃肝膽。或稱量買賣。煎煮百端。咀嚼其軀。恣取甘美。於一時間。飫我貪饕。適我口腹。曾不顧懼未來惡道長劫之痛。可謂失之甚也。人雖或謂優彼。但業對未至耳。豈真優於彼哉。況彼類中。有報盡當爲人者為天者。有聖人諸佛菩薩示同其類者。我障不識。奚可殺彼所極愛重之身命。資我片時之口欲。忽爾人業
【現代漢語翻譯】 現代漢語譯本 《寶王三昧唸佛直指》卷下
四明鄞江沙門妙葉 輯
勸戒殺第十
相國裴公美休曾經撰寫《圓覺經疏序》。其中大意是：凡是有血氣的生物必定有知覺。凡是有知覺的，必定與我們同具一體。這所謂的真凈明妙，虛徹靈通，是卓然獨立存在的。由此看來，那麼即使是像蚊蟲飛動這樣細微的生物，以及像大象、蟒蛇這樣巨大的生物，與十方諸佛圓覺的妙心，虛徹靈通，都是同一真凈的。怎麼可以區分優劣呢？眾生與佛既然相同，人即使是最有靈性的，難道不也與它們同一體性，共同稟受四大五行的物質，一同生存在天地之間嗎？就像虛鼠、危燕這類星宿，上應天象，象徵日月，反而能夠掌管人間的災禍福澤，又怎麼會不及於人呢？這個道理既然明白了，就知道人與萬物在天性上是平等的。它們既然沒有差別，怎麼可以逞一時之**，趁著它們的微弱而盜取生命，進行殺戮呢？而且它們之所以與人不同，只是因為無始以來的妄想極其深重，被惡業所牽引，所以不自覺不知，改變頭面，以不同的形態受生罷了。並非說它們的心體與我們不同。心體既然沒有不同，又與它們一同處在生死輪迴之中，怎麼可以分割它們的皮骨，破壞它們的血肉腸胃肝膽，或者稱量買賣，用各種方法煎煮，咀嚼它們的身體，放縱地獲取甘美的味道，只爲了一時之間，滿足我的貪婪，滿足我的口腹之慾，卻不顧懼未來惡道長劫的痛苦，這真是太大的損失了。人或許認為自己比它們優越，但這只是因為業報還沒有到來罷了。難道真的比它們優越嗎？更何況在這些生物中，有業報結束應當轉生為人或者為天人的，有聖人、諸佛、菩薩示現與它們相同的形態的。我因為被業障所矇蔽而不認識，怎麼可以爲了滿足我片刻的口腹之慾，而殺害它們極其珍愛的生命呢？一旦人業
【English Translation】 English version Bao Wang San Mei Nian Fo Zhi Zhi, Scroll 2
Compiled by Shramana Miaoye of Yinjiang, Siming
Chapter 10: Admonishing Against Killing
The Chancellor Pei Gong Meixiu once wrote a preface to the commentary on the Yuanjue Sutra (Sutra of Perfect Enlightenment). Its gist is: All beings with blood and breath must have awareness. All who have awareness must share the same essence. This so-called true, pure, bright, and wondrous, empty, thorough, and spiritually penetrating, is what stands alone. From this perspective, even the smallest creatures, such as flying insects and wriggling worms, as well as large creatures like elephants and pythons, share the same true purity with the wondrous mind of perfect enlightenment of the Buddhas of the ten directions, which is empty, thorough, and spiritually penetrating. How can we distinguish superiority or inferiority? Since sentient beings and Buddhas are the same, even if humans are the most intelligent, do they not also share the same essence with them, commonly receiving the substance of the four great elements and five elements, and coexisting between heaven and earth? Just like the constellations Xushu (Void Rat) and Weiyan (Danger Swallow), which correspond to the celestial phenomena above, symbolizing the sun and moon, and can even govern human disasters and blessings, how can they not affect humans? Once this principle is understood, we know that humans and all beings are equal in nature. Since they are no different, how can we indulge in temporary ** (desire), taking advantage of their weakness to steal their lives and commit killings? Moreover, the reason why they are different from humans is only because of the extremely heavy delusions from beginningless time, driven by evil karma, so they unconsciously and unknowingly change their faces and take on different forms. It is not that their mind-essence is different from ours. Since the mind-essence is not different, and they are also in the cycle of birth and death with us, how can we dissect their skin and bones, destroy their flesh, intestines, stomach, liver, and gallbladder, or weigh and sell them, cook them in various ways, chew their bodies, and indulge in obtaining delicious flavors, just to satisfy my greed and appetite for a moment, without considering the long-lasting pain of future evil paths? This is truly a great loss. People may think they are superior to them, but this is only because the karmic retribution has not yet arrived. Are they really superior to them? Moreover, among these beings, there are those whose karmic retribution will end and be reborn as humans or devas (heavenly beings), and there are sages, Buddhas, and Bodhisattvas who manifest in the same forms as them. Because I am obscured by karmic obstacles and do not recognize them, how can I kill their most cherished lives to satisfy my momentary appetite? Once human karma
報盡。反有不及彼者。奚謂彼類是我食啖而定不及我乎。又況我身昔同彼類。彼類同我。于類類中。亦曾互為父母兄弟妻子姊妹諸親眷屬。形體變流。心亦迷沒。不復相識。妄謂彼劣。今殺食之。即殺我父母先親眷愛。又我身不離四大。亦殺自己四大故身也。又佛言。一切眾生皆有佛性。以未來必成佛故。尚當供養給侍如父母想。奚忍殺之。若殺之。是亦殺未來佛也。可不懼乎。嗟今傷殺之人不識先因。為親之時。于逆境中多生違逆。從親起冤。從冤結恨。冤恨連仇世世不失。於是相生相殺展轉不已。如彼海潮盈虧往來不能自止。審彼約己。可不痛傷。故梵網經中。既禁自殺。乃至教他方便讚歎誓咒等教。及因緣法業。皆制令永斷。此佛誠教誡也。我若不止相吞食者。則必令彼佃獵漁捕惡求之人展轉滋多。使水陸空行一切眾生藏竄無地。才入其手。毛羽鱗甲一時傷毀。哀聲未絕。便供食啖。或易他物以養吾體。豈知一切物類怕死貪生之心本與我同。若能知是先親。同斷殺業。亦能全乎孝道。經云。孝名為戒。即戒殺為孝也。且彼物類性具先知。避不擇時。逃不擇處。況復天地寬闊。亦有自養之處。今故不能自生。而兩恰相值。必入人之手者。蓋以先因不可逃耳。先因既不可逃。今因自當深思痛戒。倘或不戒。則彼此殺
【現代漢語翻譯】 現代漢語譯本 報應結束之後，反而有不如它們的地方。為什麼說它們這類是被我吃掉的，反而不如我呢？更何況我的身體過去和它們一樣，它們也和我們一樣。在各類眾生中，也曾經互相做過父母兄弟妻子姐妹等親眷屬。形體變化流轉，心也迷惑沉沒，不再互相認識，錯誤地認為它們低劣，現在殺來吃掉它們，就是殺我的父母和先前的親眷愛人。而且我的身體離不開地水火風四大元素，殺它們也是殺自己四大組成的舊身啊。而且佛說，一切眾生皆有佛性（Buddha-nature），因為未來必定成佛的緣故，尚且應當像對待父母一樣供養侍奉，怎麼忍心殺害它們呢？如果殺害它們，也就是殺未來的佛啊，能不害怕嗎？ 唉，現在殺生的人不認識先前的因緣。當是親人的時候，在逆境中多生違逆，從親人那裡產生冤仇，從冤仇結下怨恨，冤恨連著仇恨，世世代代不會消失。於是互相殘殺，輾轉不已，就像海潮漲落往來不能停止一樣。仔細想想自己所作所為，能不感到痛心嗎？所以《梵網經》（Brahma Net Sutra）中，既禁止自殺，乃至教唆他人，用方便之法讚歎、發誓、詛咒等，以及因緣果報之法，都禁止永遠斷絕。這是佛的真誠教誡啊。我如果不能停止互相吞食，那麼必定會讓那些打獵捕魚等用惡劣手段求生的人越來越多，使得水陸空行的一切眾生無處藏身。剛一落入他們手中，毛羽鱗甲立刻被摧殘毀壞，哀叫聲還沒停止，就被拿來吃掉，或者換成其他東西來供養我的身體。哪裡知道一切物類怕死貪生的心本來就和我一樣。如果能知道它們是先前的親人，共同斷絕殺業，也能成全孝道。《經》中說，孝名為戒，就是說戒殺就是孝啊。 而且那些物類天性具有預知能力，躲避不選擇時間，逃跑不選擇地方，況且天地如此寬闊，也有它們自己生存的地方。現在它們不能自己生存，而恰好被抓到，必定落入人的手中，這是因為先前的因果無法逃避啊。先前的因果既然無法逃避，現在的行為就應當深刻反思，痛下決心戒除殺生。倘若不戒除，那麼彼此殺害，何時才能停止呢？
【English Translation】 English version After the retribution ends, there are times when they surpass us. Why do I say that these beings, whom I consume, are actually superior to me? Moreover, my body was once like theirs, and they were like us. Among all kinds of beings, we have been each other's parents, siblings, spouses, and relatives. Our forms change and flow, and our minds become deluded and submerged, no longer recognizing each other. We falsely consider them inferior and now kill and eat them, which is like killing my own parents and beloved relatives from the past. Furthermore, my body cannot be separated from the four great elements (earth, water, fire, and wind); killing them is also killing my old body composed of these four elements. Moreover, the Buddha said that all sentient beings possess Buddha-nature (Buddha-nature), and because they will certainly become Buddhas in the future, we should offer them respect and service as if they were our parents. How can we bear to kill them? If we kill them, it is like killing a future Buddha. Shouldn't we be afraid? Alas, those who kill now do not recognize the causes from the past. When they were our relatives, we often acted contrary to them in adverse circumstances, creating enmity from our relationships, and from enmity, hatred arose. Enmity and hatred are linked to resentment, which persists through generations. Thus, we kill each other in a cycle that never ends, like the ebb and flow of the ocean tides that cannot stop themselves. Reflecting carefully on our actions, how can we not feel pain? Therefore, in the Brahma Net Sutra (Brahma Net Sutra), suicide is forbidden, as well as instigating others, using expedient means to praise, make vows, or curse, and all teachings related to cause and effect are prohibited from being perpetuated. These are the Buddha's sincere admonitions. If I cannot stop this mutual devouring, it will inevitably lead to an increase in those who hunt, fish, and seek a livelihood through evil means, leaving all sentient beings in water, on land, and in the air with nowhere to hide. As soon as they fall into their hands, their fur, feathers, scales, and shells are immediately destroyed and damaged. Before their cries of sorrow cease, they are eaten or exchanged for other things to nourish my body. How can we not know that all beings inherently fear death and crave life, just as I do? If we can recognize that they are our relatives from the past and jointly cease the act of killing, we can also fulfill the path of filial piety. The Sutra says, 'Filial piety is called a precept,' which means that abstaining from killing is filial piety. Moreover, those beings are naturally endowed with the ability to foresee, avoiding danger without choosing the time, and escaping without choosing the place. Furthermore, the heavens and earth are so vast, and there are places where they can sustain themselves. Now, they cannot sustain themselves and happen to be caught, inevitably falling into the hands of humans. This is because the causes from the past cannot be escaped. Since the causes from the past cannot be escaped, we should deeply reflect on our present actions and resolutely abstain from killing. If we do not abstain, then the mutual killing, when will it ever end?
害之業必如前牽入其類。亦安可逃耶。經云。假使百千劫。所作業不亡。因緣會遇時。果報還自受。豈虛語也。故我世尊滿凈覺者。現相人中。于諸法會。以此戒殺之訓。叮嚀告誡。非不再三。且以此戒列于諸乘之首。于梵行中非不嚴切。又復示現琉璃大王盡殺釋種。佛亦頭痛。及金槍之報垂誡於世。欲使人知因果難逃而同止其殺也。可不信乎。或謂佛必無此而為物示此者。則聖人有誑人之過。佛既無過。此奚不實。此既是實。佛自尚爾。何況於人。故知報償之理如影隨形。又如世人平生友善。但或一言之忤一物之負尚結冤至死。況加以白刃恣食其肉。可忘深恨乎。且彼世典亦有不合圍不掩群。釣而不網。戈不射宿。及聞其聲不忍食肉之訓。正與吾佛三藏漸教計食三種凈肉之說。頗同。雖不如大乘方等盡止殺業。亦止殺之漸也。止殺之漸尚有至德及禽獸之譽。何況口悉素餐。身必麻襦。意專慈忍。不暴一物。使各遂其生。豈不德化無邊可稱譽也。且古聖尚不肯暴露枯骨。枯骨無知。心猶不忍而葬之。何況有命血肉同靈之物乃可殺食耶。老子曰。馳騁田獵令人心發狂。又曰。射飛逐走。發蟄驚巢。縱暴殺傷。非理烹宰。乃至行住坐臥舉動施為所傷殺物。其于天地空中。必有司命。欽承上帝好生之德。隨其輕重。悉筆記之
。毫髮無失。使彼生則減紀。招不如意。死則墮獄。備受眾若。所有刀山劍樹。斬剉煎煮。抽腸拔肺。剝皮啖肉。切骨削髓。繳首挑眼。焚腳燒手。諸大地獄靡不經歷。拂石塵沙無可喻其壽命。縱彼大獄之報有盡。于百千劫復墮餓鬼。于如是劫又墮畜生。于畜生中必殺一酬一。殺心若重。或殺一報之千萬乃至無盡。方與相殺之人如前相值。或殺或食。以償宿債錙銖無差。如其先有微善得生人中。尚世世貧窮孤苦。多病短命。癲癇失志。盲聾瘖啞。疥癲癰疽。膿血諸衰。百千等苦以自莊嚴。眾怨境界畢集其身。親族棄捨不可堪忍。此皆殺業既深。故受如是極苦也。是以梓童帝君有化書戒殺之篇。書經亦云。作惡降之百殃。不其然乎。又況異類亦有仁心。理不可殺。羔羊跪乳。慈鳥返哺。有行孝之禮。胡犬護主。獬豸不屈。有忠直之能。蜂蟻君臣。鴛鴦夫婦。雁行兄弟。嚶鳴友朋。觀彼群生。與人何異。人雖至靈。反不能推同體之慈以及含識。更殺彼命以養一己。可謂靈乎。可謂仁乎。又如陸亙大夫問南泉云。弟子食肉是。不食是。泉云。食是大夫祿。不食是大夫福。義亦可了。縱彼世俗延會賓客。及行時祭之禮。豈無蘋藻瓜果。庶羞可薦之儀。得全齋戒之道也。譬如經說。昔有屠殺之子。欲求出家。因不肯殺。其父以刀
及羊並子共閉密室。諸若不殺羊。當殺于汝。其子因即自殺。緣是功德便生天上。于多劫中受天快樂。是知不殺之人既生善處。必善其身。世世得長壽之報。又能以德遠及子孫世代矣。然今佛法欲滅。如一絲繫於九鼎。多有為佛弟子。不能體佛慈悲。飲啖自若。見素食人。反謗為小乘為魔頭。甚至比為牛羊為鵝豕。或謂其心太毒。及百般綺語訐露其過。此等惡人雖天神見而怒之謂若啖人羅剎。其如世人得彼類已反謂之條直也。嗚呼此佛法將滅之兆。不可不知。夫子產于魚。尚發得其所哉之嘆。齊王不忍。乃稱無傷仁術之言。戴記殺獸有不孝之談。書生救蟻中甲科之選。當知殺與不殺損益昭然。況我釋氏四眾乃可行此殺業乎。楞嚴云。以人食羊。羊死為人。人死為羊。汝償我命。我償汝債。以是因緣。經百千劫常在生死。又云。生生死死。互來相啖。惡業俱生。窮未來際。法華云。佃獵漁捕。為利殺害。販肉自活之人。皆勿親近。又有偈云。若欲殺生者。應作自身觀。自身不可殺。物命無兩般。此等誠訓寧不昭然。或有邪見之人。謂彼眾生俱妄生妄死。罪福本空。殺之無報者。則何不道我等亦妄求妄食。舌味本空。食之無益也。是以既有貪心。豈無報境。若云此類不食何用。則蜈公蛇虺皆無用者。可食之乎。以上所述乃
【現代漢語翻譯】 現代漢語譯本 及羊和羊羔一起被關在密室裡。有人威脅說，如果他們不殺羊，就要殺了你。你的兒子因此自殺了。因為這個功德，他便升到天上，在很多劫中享受天上的快樂。由此可知，不殺生的人既能生到好的地方，必定能使自身完善，世世代代得到長壽的果報。而且還能將美德遠及子孫後代。然而現在佛法將要滅亡，就像一根絲線繫在九鼎上一樣岌岌可危。很多身為佛弟子的人，不能體會佛的慈悲，仍然隨意地吃肉。看到吃素的人，反而誹謗他們是小乘，是魔頭，甚至把他們比作牛羊豬鵝。或者說他們心太狠毒，用各種花言巧語揭露他們的過失。這些惡人，即使天神見了也會憤怒，認為他們像吃人的羅剎一樣。可嘆的是世人反而認為他們正直。唉！這是佛法將要滅亡的徵兆，不可不知啊！子產放生魚，尚且發出『得其所哉』的感嘆。齊宣王不忍心殺牛，還稱讚為『無傷仁術』。戴記中記載殺害動物是不孝的行為。書生救螞蟻，中了甲科。應當知道殺與不殺，其損益是顯而易見的。更何況我們釋迦牟尼佛的四眾弟子，怎麼可以做這種殺生的行業呢？《楞嚴經》說：『以人食羊，羊死為人，人死為羊，你償還我的命，我償還你的債。』因為這樣的因緣，經過百千劫，常常在生死輪迴中。《楞嚴經》又說：『生生死死，互相吞食，惡業一起產生，窮盡未來。』《法華經》說：『以耕田、狩獵、捕魚為業，爲了利益而殺害生命，販賣肉類為生的人，都不要親近。』還有偈語說：『如果想要殺生，應該作自身觀，自身不可殺，物命無兩般。』這些誠懇的教誨難道還不明顯嗎？或者有邪見的人說，那些眾生都是虛妄地生，虛妄地死，罪福本來是空的，殺了也沒有報應。那麼為什麼不說我們也是虛妄地追求，虛妄地飲食，舌頭的味道本來是空的，吃了也沒有益處呢？因此，既然有貪心，怎麼會沒有報應呢？如果說這些動物不吃有什麼用，那麼蜈蚣、蛇等都沒有用，可以吃嗎？以上所述乃 未完待續
【English Translation】 English version And the sheep and its lamb were confined together in a secret room. Some threatened that if they did not kill the sheep, they would kill you. Your son therefore killed himself. Because of this merit, he was born in the heavens, enjoying heavenly bliss for many kalpas (aeons). From this, it is known that those who do not kill will not only be born in good places, but will also perfect themselves, receiving the reward of longevity for generations. Moreover, they can extend their virtue to their descendants. However, now the Buddha's Dharma is about to perish, as precarious as a thread tied to nine tripods. Many who are disciples of the Buddha cannot embody the Buddha's compassion and still eat meat at will. When they see vegetarians, they slander them as Hinayana (small vehicle), as demon heads, even comparing them to cattle, sheep, pigs, and geese. Or they say that their hearts are too vicious, and they expose their faults with all sorts of flowery and deceitful words. These evil people, even the gods would be angry upon seeing them, considering them like flesh-eating Rakshasas (demons). Alas! The world instead considers them upright. Alas! This is a sign that the Buddha's Dharma is about to perish, and it is imperative to know this! Zichan (a statesman) released fish and even exclaimed, 'They have found their place!' King Xuan of Qi could not bear to kill an ox and praised it as 'the art of benevolence without harm.' The Daiji (Book of Rites) records that killing animals is an unfilial act. A scholar who saved ants passed the imperial examination with honors. It should be known that the benefits and harms of killing and not killing are obvious. How much more so should we, the fourfold assembly of Shakyamuni Buddha, refrain from engaging in this killing profession? The Shurangama Sutra says: 'Humans eat sheep, sheep die and become humans, humans die and become sheep, you repay my life, I repay your debt.' Because of this cause and condition, for hundreds of thousands of kalpas, they are constantly in the cycle of birth and death. The Shurangama Sutra also says: 'Birth after birth, they devour each other, and evil karma arises together, exhausting the future.' The Lotus Sutra says: 'Those who engage in farming, hunting, and fishing, who kill for profit, and who sell meat for a living, should not be approached.' There is also a verse that says: 'If you want to kill living beings, you should contemplate your own body. Your own body cannot be killed, and the lives of beings are not different.' Are these sincere teachings not clear enough? Or some with perverse views say that those beings are born and die in vain, and that sin and merit are originally empty, so there is no retribution for killing them. Then why not say that we also seek and eat in vain, and that the taste of the tongue is originally empty, so there is no benefit in eating? Therefore, since there is greed, how can there be no retribution? If you say that these animals are useless if they are not eaten, then can centipedes, snakes, and other useless creatures be eaten? The above is
是審己例彼。平等不殺。仁人各行之道。若我出家之子欲修唸佛三昧。正欲清凈三業解冤釋結生於凈土。豈可不斷殺食。于臨終時而自障乎。大藏經中廣有教旨。諸佛一音始終不二。三教聖訓莫不皆然。片紙之中豈能備引。但願法界眾生聞斯義趣。體道好生。同躋仁壽。俱盡天年。免諸冤結。更能如法化人。充聖人慈濟之道。使彼已悉證慈心。必同造于蓮華之域。成正覺矣。
勸持眾戒第十一
惑者問曰。今聞唸佛直指戒殺之說。可謂指體投機事理悉備。實善世利物之訓也。敢問。為只此殺業當極戒之。為兼盜淫妄等諸惡悉宜深戒之耶。若當悉戒。何以語之略也。答。噫是何言也。子豈不聞經有具足眾戒之說。奚獨戒殺。但殺業最重。通於貴賤。人所難除。故於正行之首。先令斷殺。庶可具乎眾戒。故語之詳耳。戒體豈有取捨哉。又若戒德不修。憑何立行。如器欲貯醍醐先滌不凈。修三昧者亦復如是。必眾戒清凈乃可得成。縱其宿業深厚。不能頓斷。當亦方便制抑自勸自心。省身悔過修四念處。了知世間樂少苦多。無常敗壞不久磨滅。一切諸法皆不清凈。如夢幻無我。設諸方便而使必斷。豈可隨妄念而失其宰。又戒德雖具。若不使身心澄定息諸世間伎能雜術。乃至一切若善若惡能分念者。設不屏去。何能
【現代漢語翻譯】 現代漢語譯本： 這是審視自己，以對待自己的方式對待他人。平等不殺生，是仁人君子各自奉行的準則。如果我出家的弟子想要修習唸佛三昧（通過專注唸佛而達到的一種禪定狀態），真正想要清凈身、口、意三業，解除冤仇，化解糾紛，往生到凈土，怎麼可以不斷絕殺生和食用肉食呢？如果在臨終的時候還這樣做，豈不是自己障礙自己嗎？《大藏經》（佛教經典的總稱）中廣泛地記載著佛陀的教誨，諸佛所說的聲音始終是一致的，沒有差異。儒、釋、道三教的聖人訓誡也莫不如此。區區一張紙的篇幅，怎麼能夠全部引用呢？只希望法界（宇宙）一切眾生聽聞這些道理，體會道的真諦，愛好生命，共同達到仁愛長壽的境界，都能夠享盡天年，免除各種冤仇糾紛。如果更能如法地教化他人，充實聖人慈悲濟世的道理，使他人和自己都證得慈悲之心，必定能夠一同往生到蓮花盛開的凈土，成就正等正覺（圓滿的覺悟）。 勸持眾戒第十一 有人疑惑地問道：『現在聽聞唸佛直接指向戒殺的說法，可以說是直指本體，投合根機，事理都完備了，實在是勸善世人，利益萬物的訓誡啊。』敢問，是隻有殺業應當作為最嚴格的戒律來遵守呢？還是兼及盜竊、邪淫、妄語等各種惡行都應該深刻地戒除呢？如果應當全部戒除，為什麼這裡說得這麼簡略呢？回答說：『唉！這是什麼話呢？』你難道沒有聽過經典中有具足眾戒的說法嗎？難道僅僅是戒殺嗎？但是殺業最為嚴重，遍及尊貴和卑賤的人，而且難以去除。所以在正行（正確的修行）之初，首先要斷除殺生，或許可以具備其他的戒律。所以在這裡詳細地說明了戒殺。戒律的本體難道還有取捨嗎？』又如果戒律的德行不修習，憑藉什麼來建立修行呢？如同器皿想要盛放醍醐（比喻佛法），必須先洗滌乾淨。修習三昧的人也是這樣，必須眾戒清凈才能夠成就。縱然他宿世的業力深厚，不能夠立刻斷除，也應當方便地制止和抑制自己，勸勉自己的內心，反省自身，懺悔過錯，修習四念處（觀身不凈、觀受是苦、觀心無常、觀法無我），了知世間的快樂少而痛苦多，無常敗壞，不久就會磨滅，一切諸法都是不清凈的，如同夢幻一樣沒有自我。設定各種方便法門而使自己必定斷除惡行。怎麼可以隨著妄念而失去自己的主宰呢？又戒律的德行即使具備了，如果不使身心澄澈安定，停止各種世間的技能雜術，乃至一切無論是善是惡的分散念頭，如果不屏除這些，怎麼能夠……
【English Translation】 English version: This is to examine oneself and treat others as one treats oneself. Equality and non-killing are the principles followed by benevolent people. If my ordained disciples wish to cultivate the Samadhi of Buddha Recitation (a state of meditative concentration achieved through focused recitation of the Buddha's name), truly desiring to purify their body, speech, and mind, resolve grievances, dissolve knots of enmity, and be reborn in the Pure Land, how can they not cease killing and eating meat? If they continue to do so at the time of death, would they not be obstructing themselves? The Tripitaka (the complete collection of Buddhist scriptures) extensively records the Buddha's teachings, and the voices of all Buddhas are consistent and without difference. The teachings of the three religions (Confucianism, Buddhism, and Taoism) are also all like this. How can a mere piece of paper contain all of them? I only hope that all beings in the Dharma Realm (the universe) hear these principles, understand the truth of the Way, cherish life, and together attain benevolence and longevity, all enjoying their full lifespan and avoiding all grievances and disputes. If they can further teach others according to the Dharma, fulfilling the compassionate and world-saving principles of the sages, enabling both themselves and others to attain a compassionate heart, they will surely be reborn together in the lotus-filled Pure Land and attain perfect enlightenment (Samyak-sambuddha). Chapter 11: Exhortation to Uphold the Precepts A confused person asks: 'Now I hear the teaching of Buddha Recitation directly pointing to the precept of non-killing, which can be said to directly address the essence, suit the capacity, and be complete in both principle and practice. It is truly a teaching that encourages goodness and benefits all beings.' May I ask, is it only the karma of killing that should be strictly observed as a precept, or should all evil deeds such as stealing, sexual misconduct, and lying also be deeply avoided? If all should be avoided, why is it mentioned so briefly here? The answer is: 'Alas! What are you saying?' Have you not heard that the scriptures speak of fully observing all the precepts? Is it only non-killing? However, the karma of killing is the most serious, pervading both the noble and the lowly, and it is difficult to eliminate. Therefore, at the beginning of the correct practice, one must first cease killing, so that one may be able to possess the other precepts. That is why it is explained in detail here. Does the essence of the precepts have any selection?' Furthermore, if the virtue of the precepts is not cultivated, what can one rely on to establish practice? Just as a vessel must be cleaned before it can hold ghee (a metaphor for the Dharma), so too is it for those who cultivate Samadhi. One must have pure precepts in order to achieve it. Even if their karmic debts from past lives are deep and they cannot immediately eliminate them, they should still skillfully restrain and suppress themselves, encourage their own minds, reflect on themselves, repent of their faults, and cultivate the Four Foundations of Mindfulness (contemplation of the body as impure, feelings as suffering, mind as impermanent, and phenomena as without self), understanding that the pleasures of the world are few and the sufferings are many, impermanent and decaying, and will soon be destroyed, and that all phenomena are impure, like dreams and illusions without self. Establish various skillful means to ensure that one certainly eliminates evil deeds. How can one lose control of oneself by following deluded thoughts? Furthermore, even if one possesses the virtue of the precepts, if one does not make one's body and mind clear and stable, cease all worldly skills and miscellaneous arts, and even all distracting thoughts, whether good or bad, if one does not eliminate these, how can one...
一心修此三昧。三昧不一。往生何由。然今一切眾生無明業識遍周法界。茍起一念世心。便被如是等塵勞魔黨牽拽將去。全身陷沒。求出無期。譬如游魚雖逸一絲可系。其害非不大也。心念尚爾。況身行哉。今既修此三昧。正欲如箭一心取的。不待此身報盡跳出稠林。決生凈土。豈可失戒攀緣志行因循。使三昧不成。更入惡道可不痛傷。若果聞之不戒。則臨終無驗。莫謂佛力無感應也。
勉起精進力第十二
精進者。不為世間八風所退。又不為身心異見一切大小病緣而怠其行。故名精進也。行人既依勸發。永斷殺業。漸具眾戒。欲入三昧。於三昧中。或被一切強軟二魔內外惑亂。行有退轉者。則當堅強其志。重加精進。如金剛幢不可摧毀。如須彌盧不可搖動。如彼大海眾毒莫壞。假使行人聞佛記云。汝今雖修此行。彼安養土必不得生。即當答言。善哉世尊。我先受佛記。求生極樂。釋迦佛言。一切眾生皆當發願愿生彼國。尚不間于女人根闕十惡五逆阿鼻之輩。何況於我。我今道行雖微。不造五逆。數過十念。必當得生。佛豈自誑肯違本願。況十方諸佛示廣長舌相證明斯事。是故我今必定求生。不敢退轉也。如是名為行人金剛延幢勇健之力。佛記尚不能退其初志。何況天魔惡黨。人中水火盜賊強邪境界。及
【現代漢語翻譯】 現代漢語譯本：一心一意地修習這種三昧（Samadhi，禪定）。三昧的種類不止一種，往生（rebirth）凈土（Pure Land）怎麼能實現呢？然而現在一切眾生的無明（ignorance）和業識（karmic consciousness）遍佈整個法界（Dharmadhatu，宇宙）。如果生起一絲一毫的世俗之心，就會被這些塵勞（worldly defilements）和魔黨（demonic forces）牽引而去，全身陷沒其中，求出無期。譬如游魚，即使只被一絲線纏住，其危害也是非常大的。心念尚且如此，更何況是身行呢？現在既然修習這種三昧，正是想要像箭一樣一心一意地射中目標，不等待此身報盡，就跳出稠密的煩惱叢林，決定往生凈土。怎麼可以因為不持戒律，攀緣外物，志向行為因循茍且，導致三昧修不成，反而墮入惡道，這難道不令人痛心嗎？如果明明聽聞了這些道理卻不持戒，那麼臨終時就不會有任何驗證。不要說佛力沒有感應啊。
勉勵發起精進力 第十二
精進，就是不被世間的八風（eight worldly winds）所動搖，也不因為身心的各種異見，一切大小病緣而懈怠修行，所以叫做精進。修行人既然依照勸發菩提心，永遠斷除殺業，逐漸具足各種戒律，想要進入三昧，在三昧中，或者被一切強硬或柔和的內外二魔（two kinds of demons, internal and external）所迷惑擾亂，修行有所退轉，那麼就應當堅定自己的志向，更加精進，像金剛幢（vajra banner）一樣不可摧毀，像須彌山（Mount Sumeru）一樣不可動搖，像大海一樣眾毒不能侵蝕。假使修行人聽到佛陀授記說：『你現在雖然修習這種法門，但不能往生安養凈土（Sukhavati）。』就應當回答說：『善哉世尊（World-Honored One），我先已接受佛陀的授記，求生極樂世界（Pure Land of Ultimate Bliss）。』釋迦牟尼佛（Sakyamuni Buddha）說過，一切眾生都應當發願往生彼國，尚且不捨棄女人、根缺、十惡、五逆、阿鼻地獄（Avici Hell）之輩，更何況是我。我現在道行雖然微薄，但不造五逆之罪，數過十念（ten recitations），必定能夠往生。佛陀難道會自欺欺人，違背自己的本願嗎？況且十方諸佛示現廣長舌相（wide and long tongue）證明此事。因此我現在必定求生凈土，不敢退轉。』這叫做修行人金剛延幢勇健之力。佛陀的授記尚且不能使其退轉初心，更何況是天魔惡黨，人中的水火盜賊，強邪境界，以及其他種種障礙呢？
【English Translation】 English version: Devoting oneself wholeheartedly to cultivating this Samadhi (concentration). Samadhi is not singular; how can rebirth be achieved? Yet now, all sentient beings' ignorance and karmic consciousness pervade the entire Dharmadhatu (universe). If even a single worldly thought arises, one will be dragged away by such worldly defilements and demonic forces, sinking entirely without hope of escape. It is like a fish; even a single thread can bind it, and the harm is not small. If thoughts are like this, how much more so are actions? Now, having cultivated this Samadhi, one precisely desires to hit the target with single-minded focus, like an arrow, not waiting for the end of this life to leap out of the dense forest of afflictions, determined to be reborn in the Pure Land. How can one fail to uphold the precepts, cling to external objects, and be lax in aspiration and conduct, causing the Samadhi to fail and instead fall into evil paths? Would that not be deeply painful? If one hears these teachings but does not uphold the precepts, then there will be no verification at the time of death. Do not say that the Buddha's power has no response.
Exerting Diligent Effort, Chapter Twelve
Diligence means not being swayed by the eight worldly winds, nor being lazy in practice due to various differing views of body and mind, or all kinds of illnesses, great or small. Therefore, it is called diligence. Once a practitioner relies on encouragement to generate Bodhicitta, permanently cuts off the karma of killing, gradually accumulates all the precepts, and desires to enter Samadhi, within Samadhi, one may be confused and disturbed by all kinds of forceful or gentle, internal or external demons, causing regression in practice. Then, one should strengthen one's resolve and increase diligence, like a vajra banner that cannot be destroyed, like Mount Sumeru that cannot be shaken, like the great ocean that cannot be corrupted by various poisons. Suppose a practitioner hears the Buddha's prediction, 'Although you cultivate this practice now, you will certainly not be reborn in the Pure Land of Sukhavati,' one should reply, 'Excellent, World-Honored One! I have already received the Buddha's prediction, seeking rebirth in the Land of Ultimate Bliss.' Sakyamuni Buddha said that all sentient beings should make vows to be reborn in that land, not abandoning even women, those with incomplete faculties, those who commit the ten evils, the five rebellious acts, or those destined for Avici Hell, how much more so for me? Although my practice is weak, I do not commit the five rebellious acts, and I recite the Buddha's name more than ten times; I will certainly be reborn. Would the Buddha deceive himself and go against his original vow? Moreover, the Buddhas of the ten directions manifest the sign of the wide and long tongue to prove this matter. Therefore, I will certainly seek rebirth in the Pure Land and will not retreat.' This is called the practitioner's vajra banner of courageous strength. Even the Buddha's prediction cannot make one retreat from one's initial aspiration, how much more so the heavenly demons and evil parties, the water, fire, thieves, and strong, evil realms among humans, and other various obstacles?
妻妾情愛而能動我行愿哉。或曰。我見世人。雖修而不得生者何耶。答。蓋其見異而行不莊故也。問。如是則虛喪其功耶。答。豈虛其功。彼亦必承彌陀願力。今世不生。二世必生。二世不生。三世必生。若但一念一動歸向彼佛。必在當來多世定得往生。是名皆得不退轉者。豈有不生者乎。故知生彼國者得不退轉。修此行者亦得不退轉也。但彼後世生者枉受多劫輪迴之苦。故須一生取決。豈可自二其志墮在他世往生者乎。其中若有宿業所使願行有虧。常當一心誦此拔一切輕重業障得生凈土陀羅尼。若持一遍。即滅身中所有一切五逆十惡等罪。若持一十萬遍。即得不廢忘菩提心。若持二十萬遍。即感菩提芽生。若持三十萬遍。阿彌陀佛常住其頂。決生凈土。此咒世所誦者。雖此藏本。其音聲句讀多訛謬。今所傳者乃是近代三藏法師沙羅巴所譯。比他本。最為詳要。修是行者。故宜誦之為正行之直指。今附錄於此。咒曰。
奈麻辣怛納 特啰耶也 奈麻阿哩也 阿彌打跋也 怛達哿怛也 阿啰喝帝 三迷三不達也 怛的也撻 唵 阿彌哩帝 阿彌哩打 嗢巴偉 阿彌哩打 三巴偉 阿彌哩打 葛哩比 阿彌哩打 薛帝 阿彌哩打 帝際 阿彌哩打 韋羯蘭帝 阿彌哩打 韋羯蘭帝 哿彌爾 阿彌哩打 哿哿奈 羯哩
【現代漢語翻譯】 現代漢語譯本 妻妾情愛能夠動搖我的行愿嗎？有人問：『我看到世人，即使修行也無法往生，這是為什麼呢？』回答：『這是因為他們的見解有偏差，行為不夠端正的緣故。』問：『這樣說來，豈不是白白喪失了他們的功德嗎？』回答：『怎麼會白白喪失功德呢？他們也必定承受阿彌陀佛（Amitabha）的願力加持。今生不能往生，來世必定往生；來世不能往生，三世必定往生。如果只要一念一動歸向阿彌陀佛（Amitabha），必定在未來的多世中決定能夠往生。這就是所謂的「皆得不退轉」。難道會有不能往生的人嗎？』所以說往生彼國的人得到不退轉，修此行的人也得到不退轉。只不過那些後世才往生的人白白遭受多劫輪迴的痛苦。所以必須一生就做出決斷，怎麼可以自己三心二意，墮落到他世才往生呢？其中如果有人因為宿業的影響，導致願行有所虧損，應當常常一心誦持這個拔一切輕重業障得生凈土陀羅尼。如果持誦一遍，就能滅除身上所有的一切五逆十惡等罪。如果持誦十萬遍，就能得到不忘失菩提心。如果持誦二十萬遍，就能感得菩提芽生長。如果持誦三十萬遍，阿彌陀佛（Amitabha）常常住在他的頭頂，決定往生凈土。這個咒語世人所誦持的，雖然這個藏本，它的音聲句讀有很多訛誤。現在所傳的這個咒語是近代三藏法師沙羅巴（Saropa）所翻譯的，比其他版本最為詳細重要。修習這個法門的人，所以應該誦持這個咒語作為正行的直接指引。現在附錄在此。咒曰： 奈麻辣怛納 怛啰耶也 奈麻阿哩也 阿彌打跋也 怛達哿怛也 阿啰喝帝 三迷三不達也 怛的也撻 唵 阿彌哩帝 阿彌哩打 嗢巴偉 阿彌哩打 三巴偉 阿彌哩打 葛哩比 阿彌哩打 薛帝 阿彌哩打 帝際 阿彌哩打 韋羯蘭帝 阿彌哩打 韋羯蘭帝 哿彌爾 阿彌哩打 哿哿奈 羯哩
【English Translation】 English version Can the love of wives and concubines move my vows and practices? Someone asks: 'I see people in the world who, even though they cultivate, are unable to be reborn in the Pure Land. Why is this?' The answer is: 'It is because their views are deviant and their conduct is not upright.' Question: 'In that case, is their merit lost in vain?' Answer: 'How can their merit be lost in vain? They will certainly receive the power of Amitabha's (Amitabha) vows. If they cannot be reborn in this life, they will certainly be reborn in the next life; if they cannot be reborn in the next life, they will certainly be reborn in the third life. If they have but one thought, one movement of turning towards that Buddha, they will certainly be able to be reborn in the future many lives. This is what is meant by 'all attain non-retrogression.' How can there be anyone who is not reborn? Therefore, it is known that those who are reborn in that land attain non-retrogression, and those who cultivate this practice also attain non-retrogression. However, those who are reborn in later lives suffer the pain of many kalpas of reincarnation in vain. Therefore, one must make a decision in this life. How can one be of two minds and fall into being reborn in another life? Among them, if there are those whose vows and practices are deficient due to the influence of past karma, they should constantly recite this Dharani for Uprooting All Light and Heavy Karmic Obstacles and Attaining Rebirth in the Pure Land with a single mind. If one recites it once, one can eradicate all the sins of the five rebellious acts and the ten evil deeds in one's body. If one recites it one hundred thousand times, one will attain non-forgetfulness of the Bodhi mind. If one recites it two hundred thousand times, one will feel the sprouting of the Bodhi seed. If one recites it three hundred thousand times, Amitabha (Amitabha) will constantly dwell on one's head, and one will certainly be reborn in the Pure Land. This mantra, as recited by the world, although this Tibetan version has many errors in its sounds and pauses. The mantra that is now transmitted was translated by the modern Tripitaka Master Saropa (Saropa), and it is the most detailed and important compared to other versions. Those who cultivate this practice should therefore recite this mantra as a direct guide to correct practice. It is now appended here. The mantra is: Namo Ratna Trayaya Nama Arya Amitabhaya Tathagataya Arhate Samyaksambuddhaya Tadyatha Om Amrite Amritodbhave Amrita Sambhave Amrita Garbhe Amrita Siddhe Amrita Teje Amrita Vikrante Amrita Vikranta Gamine Amrita Gagana Kirti
帝葛哩 阿彌哩打 頓度比 蘇哇哩 薩哩哇 阿勒撻 薩怛爾 薩哩哇 哿哩麻 吉哩舍 吉哩也 葛哩 莎喝(與奈同音)
亦名無量壽如來根本真言。誦此得大精進。速生凈土。
正行第十三
如上所述依正二境乃至精進。雖皆圓妙。悉是求生之方。未為正行。此下所陳乃是正行之旨。何謂正行。行者既發此志。必使身心清凈入于道場。先當觀察。我及盡虛空界微塵剎海一切眾生。常在生死大海。歷劫不休。飄零沉溺。於六道中。無歸無救。若不令其普得解脫。何名正行。於是等觀冤親之境。即此境上起大悲心。如虛空量廣大普覆。又作是念。我今此身如彼瘡疣冤業苦聚。若不以此佈施眾生。等修三昧令彼解脫。則違佛教誡。違我本願。眾生受苦甚可畏愍。我今發心。如師子王出窟。不求伴侶。不求護助。顰呻哮吼。摧伏一切。定不為彼弊魔惡黨之所退轉。如是大心既立。然後審彼古賢唸佛正行。當擇自然寂靜之方。及非先曾穢染之地。所費先當盡己所有。乃可丐人。如法建立道場。下以香泥。上懸寶蓋。中奉三身及九品像。極令嚴凈。布諸幡華。供事畢備。皆令瑩凈微妙。次則著新凈衣。燒香然燈。安設坐具。無始所有一切善根。普為眾生迴向凈土。莊嚴行愿。若不如是迴向。生因奚得。
【現代漢語翻譯】 現代漢語譯本 帝葛哩（名稱） 阿彌哩打（甘露） 頓度比（名稱） 蘇哇哩（名稱） 薩哩哇（一切） 阿勒撻（意義） 薩怛爾（真實） 薩哩哇（一切） 哿哩麻（業） 吉哩舍（煩惱） 吉哩也（行為） 葛哩（做） 莎喝（成就）
也稱為無量壽如來根本真言。誦持此真言能得大精進，迅速往生凈土。
正行第十三
如上所述，依據依報和正報二境乃至精進，雖然都圓滿微妙，但都是求生凈土的方法，還不是真正的正行。下面所陳述的才是正行的要旨。什麼是正行？修行人既然發了這樣的志願，必須使身心清凈，進入道場。首先應當觀察，我和盡虛空界微塵剎海一切眾生，常在生死大海中，經歷無數劫而不停息，飄零沉溺，在六道中，沒有歸宿，沒有救助。如果不讓他們普遍得到解脫，怎麼能稱為正行？於是平等看待冤親的境界，就在這境界上生起大悲心，像虛空一樣廣大普遍覆蓋。又這樣想，我現在這個身體，就像那瘡疣一樣，是冤業苦難的聚集。如果不將此佈施給眾生，平等修習三昧使他們解脫，就違背了佛教的教誡，違背了我本來的誓願。眾生受苦實在可畏可憐。我現在發心，像獅子王出洞一樣，不尋求伴侶，不尋求護助，發出呻吟和怒吼，摧伏一切，一定不被那些邪惡的魔黨所退轉。這樣的大心既然立定，然後審視古代賢者的唸佛正行，應當選擇自然寂靜的地方，以及沒有先前被穢物污染過的地方。所花費的先應當用盡自己所有的，然後才可以向人乞討。如法建立道場，下面用香泥塗抹，上面懸掛寶蓋，中間供奉三身佛和九品蓮臺的佛像，務必使其極其莊嚴潔凈，佈置各種幡和花，供養的事物全部完備，都使其瑩潔清凈微妙。其次則穿上新的乾淨衣服，燒香點燈，安置坐具，將無始以來所有的一切善根，普遍為眾生迴向凈土，莊嚴自己的行愿。如果不如這樣迴向，往生的因又從哪裡得到呢？
【English Translation】 English version Di Ge Li (name), A Mi Li Da (Amrita), Dun Du Bi (name), Su Wa Li (name), Sa Li Wa (all), A Le Ta (meaning), Sa Da Er (truth), Sa Li Wa (all), Ge Li Ma (karma), Ji Li She (affliction), Ji Li Ye (action), Ge Li (do), Suo He (accomplishment).
Also known as the fundamental mantra of Amitabha Tathagata. Reciting this mantra brings great diligence and swift rebirth in the Pure Land.
Chapter 13: Proper Practice
As described above, relying on the two realms of circumstantial and direct rewards, and even diligence, although all are complete and wonderful, they are only methods for seeking rebirth in the Pure Land and are not yet true proper practice. What follows below is the essence of proper practice. What is proper practice? Since a practitioner has made such a vow, they must purify their body and mind and enter the Dharma hall. First, they should observe that I and all sentient beings in the infinite realms of dust-mote lands, are constantly in the great ocean of birth and death, experiencing countless kalpas without ceasing, drifting and sinking, without refuge or salvation in the six realms. If we do not enable them to universally attain liberation, how can it be called proper practice? Therefore, regard enemies and loved ones equally, and on this basis, generate great compassion, as vast and universally encompassing as space. Furthermore, contemplate that this body of mine is like a sore or boil, a gathering of karmic burdens and suffering. If I do not give this to sentient beings and equally cultivate samadhi to liberate them, then I would be violating the Buddha's teachings and my original vows. The suffering of sentient beings is truly fearful and pitiable. I now make a vow, like a lion king emerging from its cave, not seeking companions or protection, uttering groans and roars, subduing all, and determined not to be turned back by those evil demons and parties. Once such a great mind is established, then examine the proper practice of mindfulness of the Buddha by ancient sages, and choose a naturally quiet place that has not been previously defiled. The expenses should first exhaust all that one owns, and then one may beg from others. Establish the Dharma hall according to the Dharma, smearing the ground with fragrant mud, hanging jeweled canopies above, and enshrining the images of the Three Bodies of the Buddha and the Nine Grades of lotuses in the middle, ensuring that it is extremely solemn and clean, arranging various banners and flowers, and completing all offerings, making them all bright, clean, and subtle. Next, put on new, clean clothes, burn incense, light lamps, and arrange seating, universally dedicating all the good roots accumulated since beginningless time to sentient beings for rebirth in the Pure Land, adorning one's vows and practices. If one does not dedicate in this way, from where will the cause of rebirth be obtained?
於是三心圓發。五體投誠。觀佛相好。胡跪合掌。乃至運心普緣無邊剎海一切眾生及我此身。自昔至今流浪不返。深為可痛。涕淚悲泣求佛垂慈。不覺此身如大山崩。歸命三寶。手擎香華。想遍法界。請佛嘆德。敬禮投誠。剖腹洗腸發露過罪。修行五悔。旋繞歸依。於是端坐面西。觀佛相好。誦經唸佛。出入經行。晝夜六時剋期練行。如或障深未感。至死為期。于中不得剎那念世五欲。如是一心。若不往生。則我佛是大妄語者。故此三昧其神若是。此三昧者諸佛所贊。諸聖同遵。始則唱于廬山。終則流於天下。歷代傳弘皆以此為歸趣。但三昧儀軌雖多。惟慈雲所撰詳略得中。宜熟味之。此是第一上行境界甚深。學者于中當竭其力。慎不可舍此而趨彼也。若或根機不等勝行難全。亦必處於凈室。使內外肅清。隨意立行。禮佛懺悔。日定幾陳。精進一心誓不中悔。或專誦經。或專持咒。或但執持名號直求往生。或能深達法義觀佛依正。若至得見好相。即知罪滅緣深亦生彼國。如經有云。不可以少善根福德因緣得生彼國。若有聞說阿彌陀佛。執持名號。一日二日乃至七日。一心不亂。其人命終。佛與眾聖現前接引即得往生。故知執持名號即是多善根多福德因緣也。又有未能盡斷世緣。亦修世善。于極樂國諦信不疑。唸唸戀慕
【現代漢語翻譯】 現代漢語譯本 於是，他發起至誠懇切的三心（至誠心、深心、迴向發願心），以五體投地之姿表達敬意。他觀想佛的莊嚴相好，以胡跪的姿勢合掌，進而用心普緣無邊無際的剎土和海洋中一切眾生，以及包括我自己在內的此身。自從過去以來，我們流浪生死，迷失不返，這實在令人深感悲痛。因此，我涕淚悲泣，懇求佛陀慈悲垂憐。我不覺察自己的身體如同大山崩塌一般，完全歸命于佛、法、僧三寶。我手持香和鮮花，觀想遍滿整個法界，以虔誠之心請佛讚歎功德，恭敬地禮拜並表達誠意。我剖開胸懷，洗滌腸胃，坦誠地發露自己過去所犯下的罪過，修行五種懺悔法門（懺悔、勸請、隨喜、迴向、發願），旋繞佛像並歸依三寶。然後，他端正地坐著，面向西方，觀想佛的莊嚴相好，誦讀經文，唸誦佛號，在行住坐臥中精進修行。無論白天黑夜，都以六時（晝三時，夜三時）為限，刻苦地練習修行。如果因為業障深重而未能得到感應，就以至死不渝為期限。在此期間，不得有絲毫念頭貪戀世間的五欲（財、色、名、食、睡）。像這樣一心不亂地修行，如果不能往生西方極樂世界，那麼我佛就是說了大妄語。所以，這種三昧（正定）的效力就是如此神奇。這種三昧是諸佛所讚歎的，是諸聖所共同遵循的。最初在廬山被倡導，最終流傳於天下。歷代傳揚弘法的人都以此為歸宿。但是，三昧的儀軌雖然很多，只有慈雲法師所撰寫的儀軌詳略得當，應該仔細研讀。這是第一等上乘的修行境界，非常深奧。學習的人應該竭盡全力去修行，千萬不可捨棄這種方法而追求其他方法。如果有人根機不夠，難以完全做到這種殊勝的修行，也必須處於清凈的房間，使內外都保持肅靜清凈，隨意制定修行的功課。禮拜佛陀，懺悔罪業，每天規定完成多少功課，精進一心，發誓不中途後悔。或者專心誦讀經文，或者專心持誦咒語，或者只是執持阿彌陀佛的名號，直接求生西方極樂世界。或者能夠深刻地理解佛法的義理，觀想佛陀的依報和正報。如果能夠得到見到好的景象，就知道罪業已經消除，因緣深厚，也能夠往生到西方極樂世界。正如經文所說：『不可以少善根福德因緣得生彼國。』如果有人聽聞阿彌陀佛的名號，執持名號，一日、二日，乃至七日，一心不亂，這個人臨命終時，阿彌陀佛與諸聖眾就會現前接引，立即就能往生西方極樂世界。所以，要知道執持名號就是多善根多福德因緣。』還有一些人未能完全斷絕世間的緣分，也修習世間的善事，對於極樂世界深信不疑，念念不忘地戀慕著。
【English Translation】 English version Thereupon, he initiates the Three Hearts (the Sincere Heart, the Profound Heart, and the Heart of Aspiration for Rebirth). He prostrates with the Five Limbs in reverence. He contemplates the auspicious marks and characteristics of the Buddha, kneels with his right knee and joins his palms. Furthermore, he directs his mind to universally connect with all sentient beings in the boundless lands and seas, as well as this body of mine. Since times of old, we have wandered in samsara, lost and unreturned, which is deeply lamentable. Therefore, I weep with tears and implore the Buddha to bestow compassion. Unknowingly, this body of mine feels as if a great mountain is collapsing, and I completely take refuge in the Three Jewels (Buddha, Dharma, Sangha). Holding incense and flowers in my hands, I visualize them pervading the entire Dharma Realm. With a sincere heart, I invite the Buddha to praise virtues, respectfully bow, and express my sincerity. I open my heart and cleanse my mind, sincerely confessing the transgressions I have committed in the past, practicing the Five Repentances (Repentance, Encouragement, Rejoicing, Dedication, and Aspiration). I circumambulate the Buddha image and take refuge in the Three Jewels. Then, he sits upright, facing west, contemplating the auspicious marks and characteristics of the Buddha, reciting scriptures, chanting the Buddha's name, and diligently practicing in walking, standing, sitting, and lying down. Whether day or night, he sets a fixed period of six times (three times during the day and three times during the night) to diligently practice. If, due to deep karmic obstacles, he fails to receive a response, he sets the limit until death. During this time, he must not have even a single thought of craving for the five desires of the world (wealth, sex, fame, food, and sleep). If, practicing with such a single-minded focus, he fails to be reborn in the Western Pure Land of Ultimate Bliss, then my Buddha is a great liar. Therefore, the power of this Samadhi (right concentration) is so miraculous. This Samadhi is praised by all Buddhas and followed by all sages. It was first advocated in Mount Lu and eventually spread throughout the world. Those who propagate and promote the Dharma throughout the ages all take this as their ultimate goal. However, although there are many Samadhi rituals, only the ritual written by Master Ciyun is detailed and concise, and should be carefully studied. This is the first-class, supreme practice realm, which is very profound. Those who study it should exert all their strength to practice it, and must not abandon this method to pursue other methods. If someone's faculties are insufficient and it is difficult to fully accomplish this supreme practice, they must also be in a clean room, keeping both inside and outside quiet and pure, and freely set the practice schedule. Bowing to the Buddha, repenting of sins, and setting a fixed amount of practice to complete each day, diligently and single-mindedly vowing not to regret halfway. Or focus on reciting scriptures, or focus on chanting mantras, or simply hold the name of Amitabha Buddha, directly seeking rebirth in the Western Pure Land. Or be able to deeply understand the meaning of the Dharma, contemplating the adornments and rewards of the Buddha. If one is able to see good signs, they will know that their sins have been eliminated, their karmic connections are deep, and they will also be reborn in the Western Pure Land. As the scripture says: 'One cannot be born in that country with few good roots, blessings, merits, and causes and conditions.' If someone hears the name of Amitabha Buddha, holds the name, for one day, two days, or even seven days, with a single-minded focus, when this person's life ends, Amitabha Buddha and all the holy beings will appear to receive them, and they will immediately be reborn in the Western Pure Land. Therefore, know that holding the name is many good roots, many blessings, merits, and causes and conditions.' There are also some who have not been able to completely sever worldly ties, and also cultivate worldly good deeds, with deep faith and without doubt in the Land of Ultimate Bliss, constantly longing for it.
不忘。於前行門隨意修習。四威儀內以此為歸。觸境則達彼淵源。臨事則力行方便。臨命終時必生彼也。然此諸行詳略雖有不同。而其法力本等。但存心或有緩速。故佛應亦有遲疾。學者不可不知。又有慈雲十念法門。每於晨朝。盥漱已畢。靜處面西。宜亦修行。此實往生極樂之初因。愿必不可失也。如上行相。義具委明。可謂義無餘蘊矣。或曰。某于唸佛之際。雖運身口。而心念紛飛不能自制。且如何用心得不散亂。答。能運身口之念。毋論其散。但不間不斷。自能一心。亦可即名一心。惟行之不休為度。固不必憂散亂矣。譬如父母喪愛子龍失命珠。不期心一而心自一。豈制之令一也。此心本不可制。實在行人勤怠耳。
別明客途所修三昧第十四
道場既備。供事已陳。一一無不如儀。豈可隨時空過。則當依教運之以觀慧。解之以妙境。承此勝心立無作行。則生死海必枯。凈土必生矣。時有客在坐。雍容自如端莊雅重。內蘊不怯之貌。忽作禮而問曰。今觀師誨。則知運心廣大深淺咸該。然皆建立道場。使供事畢備。乃安心處靜。方可起修之說也。若餘生于晚輩。機鈍寡聞。自昔至今。竛竮湖海。周旋境邑。或去或來。雖欲處靜進功。量力未得。若能即于旅次不假道場。亦可六時行道。三業無虧。誦咒持
【現代漢語翻譯】 現代漢語譯本： 不要忘記。在前行法門中隨意修習，在行住坐臥四威儀中以此為歸宿。接觸外境時，通達其根源；面臨事務時，努力施行方便。臨命終時必定往生西方極樂世界。然而這些修行方法，詳細與簡略雖有不同，但其法力本質相同，只是存心用功或有快慢，所以佛的感應也有遲速。修行人不可不知。又有慈雲十念法門，每天早晨，洗漱完畢后，在安靜的地方面向西方，也應該修行。這實在是往生極樂世界的最初因緣，希望一定不要錯過。如以上所說的修行方法，意義已經非常明白，可以說是義理毫無保留了。有人問：『我在念佛的時候，雖然運用身口，但心中念頭紛飛，不能控制自己，那麼如何用心才能不散亂？』回答：『能夠運用身口來念佛，無論是否散亂，只要不間斷，自然能夠一心，也可以稱作一心。只有堅持修行不停止才是關鍵，不必擔心散亂。』譬如父母喪失愛子，龍失去命珠，不求一心而自然一心，難道是強迫它一心嗎？這顆心本來就不可強迫，實在取決於修行人是否勤奮而已。 別明客途所修三昧第十四 道場已經準備好，供養的事物已經陳設好，一切都符合儀軌，怎麼可以隨便讓時間空過呢？就應當依照佛陀的教導，運用觀慧，理解微妙的境界，以這種殊勝的心來建立無作之行，那麼生死苦海必定枯竭，往生凈土必定實現。當時有位客人在座，從容自如，端莊雅重，內心蘊含著不怯懦的神情，忽然行禮問道：『現在聽了您的教誨，就知道您運用心念廣大，深淺都包括在內。然而都是建立道場，使供養的事物完備，才安心在安靜的地方，才可以開始修行的說法。如果我生於晚輩，根機遲鈍，見識淺薄，從以前到現在，漂泊在江湖，往來於各個城鎮，或去或來，即使想要在安靜的地方用功，但衡量自己的能力卻做不到。如果能夠在旅途中，不依靠道場，也可以六時行道，身口意三業沒有虧損，誦持真言』
【English Translation】 English version: Do not forget. Practice diligently in the preliminary practices, taking this as your refuge within the four dignities (walking, standing, sitting, and lying down). When encountering external circumstances, understand their origin; when facing affairs, strive to practice skillful means. At the time of death, you will surely be reborn in the Land of Ultimate Bliss (Sukhavati). However, although these practices may differ in detail, their fundamental power is the same, only the intention and effort may be fast or slow, so the Buddha's response may also be quick or delayed. Practitioners must be aware of this. There is also the Ten Recitations method of Ciyun (a Buddhist monk), every morning, after washing up, in a quiet place facing west, you should also practice. This is truly the initial cause for rebirth in the Land of Ultimate Bliss, and you must not miss it. The above-mentioned practices, the meaning is very clear, it can be said that the meaning is completely without reservation. Someone asked: 'When I am reciting the Buddha's name, although I am using my body and mouth, my mind is filled with distracting thoughts and I cannot control myself, so how can I use my mind to avoid being distracted?' The answer: 'If you can use your body and mouth to recite the Buddha's name, regardless of whether you are distracted or not, as long as you do not interrupt, you will naturally be able to achieve single-mindedness, which can also be called single-mindedness. Only by persisting in practice without stopping is the key, there is no need to worry about distraction.' For example, parents who have lost their beloved child, a dragon who has lost its life-pearl, naturally become single-minded without seeking it, is it forcing it to be single-minded? This mind is inherently uncontrollable, it really depends on whether the practitioner is diligent or not. Separate Explanation of Samadhi Practiced on the Road, Fourteenth The Dharma assembly (Daochang) is prepared, the offerings are arranged, everything is in accordance with the ritual, how can one casually let time pass by? One should follow the Buddha's teachings, use contemplative wisdom, understand the subtle realm, and establish the actionless practice (Wu Zuo Zhi Xing) with this supreme mind, then the sea of birth and death will surely dry up, and rebirth in the Pure Land will surely be realized. At that time, there was a guest sitting there, composed and at ease, dignified and solemn, with an unyielding expression within, who suddenly bowed and asked: 'Now listening to your teachings, I know that you use your mind extensively, including both the profound and the shallow. However, it all involves establishing a Dharma assembly, making the offerings complete, and then settling down in a quiet place before one can begin to practice. If I am born as a junior, with dull faculties and little knowledge, from the past until now, wandering in the world, traveling to various cities, going and coming, even if I want to practice diligently in a quiet place, I cannot do so considering my abilities. If I can practice the Way at all times while traveling, without relying on a Dharma assembly, and my three karmas (body, speech, and mind) are without fault, reciting mantras』
經。稱名禮懺。一一如儀期生安養。一同道場功行。庶我輩可以奉行。伏願弘慈啟迪未聞之旨。曲垂始終方便。答。大哉問也。世人慾修三昧。謂必所需百事具足然後發行。今子之志可謂拔乎其類矣。非此問。不發吾之所蘊。使悉被余機也。蓋聖人垂教。如一味雨。三草二木各得敷榮。況唸佛三昧普攝群機。子若求決生凈土。當知四威儀中皆為道用。豈特妨于客途哉。子若欲就斯立行者。最初當先立不欺心。藏德露㘩。慎毋矜耀。始從腳根下。便要內外穩當。次則必放下諸緣。休息萬事。預宜熟讀凈土經咒五悔懺法。極令通利。又應修習所行威儀。必使端莊雅重。乃如前說。起真正信心。運大悲智。普為眾生。如理觀察二土凈穢苦樂兩報。實可厭忻。於此發行。既在客途。居處不一。如雲如水。故不必莊嚴道場。但一清凈身心。服隨分凈勝之服。於六齋日。或客何處。即具蕞爾香華之供。供養三寶。表有所施。正當於三寶前。拜跪稽顙。立廣大愿。誓不退轉。在處生世以此為歸。更不生中悔心。雖無道場莊嚴。即於是日為始。至形壽盡每日六時修行此法。香燈有無毋固必矣。問。三昧既須一心。人事則有萬緒。且如何修行佛事世事不相妨礙。答。譬如捕鳥入籠。身雖在籠。心憶園林。兩不妨礙。籠但系身。不能系彼求
【現代漢語翻譯】 現代漢語譯本： 經：稱念佛名、禮拜、懺悔，一切都按照儀軌進行，期望往生安養凈土。一同在道場修行，共同積累功德。希望我們這些後輩能夠奉行。懇請弘揚慈悲，啟迪未曾聽聞的旨意，詳細地闡述從始至終的方便法門。 答：這個問題問得太好了！世人想要修習三昧（Samadhi，定），總認為必須等到一切條件都具備之後才能開始。你的志向可以說是超越了同類之人。沒有你這個問題，我就無法表達我所蘊藏的道理，使之全部被其他人所領悟。聖人傳授教義，就像一場雨，三草二木各自得到滋養而繁榮生長。更何況唸佛三昧（Buddha-Samadhi，唸佛得定）能夠普遍地攝受各種根器的眾生。你如果想要決定往生凈土，應當知道行住坐臥四威儀（four kinds of deportment）都可以用來修行。難道僅僅是妨礙了旅途嗎？ 你如果想要依此修行，最初應當先樹立不欺騙自己的心，隱藏自己的德行，顯露自己的缺點，千萬不要自誇炫耀。從腳下開始，就要內外穩妥。其次必須放下各種塵緣，停止一切俗事。預先應該熟讀凈土經典、咒語以及五悔懺法（five repentances），務必做到精通流暢。還應該修習所行的威儀，務必使其端莊雅重。然後如前面所說，生起真正的信心，運用大悲心和智慧，普遍地爲了眾生，如理如實地觀察凈土和穢土、苦和樂這兩種果報，確實值得厭惡和欣喜。在此基礎上開始修行。既然是在旅途中，居所不定，像浮雲流水一樣，所以不必莊嚴道場。只要保持身心清凈，穿著隨自己能力而定的清凈美好的衣服，在六齋日（six fast days），或者住在任何地方，就準備簡單的香和花供養三寶，表達自己的心意。在三寶面前，拜跪叩頭，立下廣大的誓願，誓不退轉。無論在何處轉生，都以此為歸宿，不再產生後悔之心。即使沒有道場的莊嚴，就從這一天開始，直到壽命終結，每天六時修行此法。香和燈的有無，不必強求。 問：三昧既然需要一心不亂，人事卻有千頭萬緒，那麼如何修行佛事才能與世事不相妨礙呢？ 答：譬如捕捉鳥雀放入籠中，鳥的身子雖然在籠子里，心卻想著園林，這兩者並不妨礙。籠子只是束縛了鳥的身子，卻不能束縛它追求自由的心。
【English Translation】 English version: Sutra: Reciting the Buddha's name, prostrating, and repenting, all according to the proper rituals, hoping to be reborn in the Pure Land of Bliss. Practicing together in the Dharma assembly, accumulating merits together. Hoping that we, the later generations, can follow this practice. We earnestly request that you propagate compassion, enlighten the meanings that have not been heard, and explain in detail the expedient methods from beginning to end. Answer: What a great question! People who want to cultivate Samadhi (定) always think that they must wait until all conditions are met before they can begin. Your aspiration can be said to surpass that of your peers. Without your question, I would not be able to express what I have hidden, so that it can all be understood by others. The saints teach, like a rain, the three grasses and two trees each get nourishment and flourish. Moreover, Buddha-Samadhi (唸佛得定) can universally accept all kinds of beings. If you want to be reborn in the Pure Land, you should know that the four kinds of deportment (four kinds of deportment) of walking, standing, sitting, and lying down can all be used for practice. Is it just hindering the journey? If you want to practice accordingly, you should first establish a heart that does not deceive yourself, hide your virtues, reveal your shortcomings, and never boast or show off. Starting from your feet, you must be stable inside and out. Secondly, you must let go of all worldly ties and stop all worldly affairs. You should read the Pure Land scriptures, mantras, and the five repentances (five repentances) in advance, and be sure to master them fluently. You should also practice the deportment you practice, and be sure to make it dignified and solemn. Then, as mentioned earlier, generate true faith, use great compassion and wisdom, and universally for the sake of all beings, observe the two kinds of retribution of the Pure Land and the defiled land, suffering and happiness, as they really are, and they are indeed worthy of disgust and joy. Start practicing on this basis. Since you are on a journey, your residence is uncertain, like floating clouds and flowing water, so there is no need to decorate the Dharma assembly. As long as you keep your body and mind pure, wear clean and beautiful clothes according to your ability, on the six fast days (six fast days), or wherever you live, prepare simple incense and flowers to offer to the Three Jewels, expressing your intentions. In front of the Three Jewels, bow down and prostrate, make great vows, and vow not to retreat. Wherever you are reborn, take this as your destination and never have regrets. Even without the solemnity of the Dharma assembly, start from this day until the end of your life, practice this method six times a day. Whether there is incense and lamps or not, there is no need to force it. Question: Since Samadhi requires one-pointedness of mind, but human affairs have thousands of threads, how can practicing Buddhist affairs not interfere with worldly affairs? Answer: For example, catching birds and putting them in a cage, although the bird's body is in the cage, its heart is thinking of the garden, and these two do not interfere with each other. The cage only binds the bird's body, but cannot bind its heart to pursue freedom.
出之心。事但拘身。有能拘我願往之志。所謂三界如籠。此身如鳥。求出即愿往。園林乃凈土也。故知妄緣萬緒不礙真心。何況客中他事少惱。自不涉他。身心坦如正好進修。問。法門次第愿更委曲。使進修之人臨事不惑。答。日三夜三時分不差。是其次第。今在客中。或日初時至。若有像處。或自有像隨身。則當口誦身禮。或默誦身禮。對像而修。如無佛像。或對經卷。或但面西遙禮。或但除東向隨方修禮。當具如道場儀式。若有時在道登舟。及不得已一切治身動用之事不可撥置。則佛事世事同運也。又當念此世務本為養身。我身行道功亦不棄。即與三昧同體也。問。我聞心無二用。得一失一。如何二事同運。答。子豈不聞籠鳥之喻。已自委明。又如一心不妨眼見耳聞身作心憶。應用無盡。何止二事。用既無盡。則當就彼一切動用之中。一心持誦小阿彌陀經一卷。或上品。或楞嚴勢至章。及誦凈土咒。或三或七至百多遍。又稱佛號。或三百五百至千及不計數。為入懺佛事。迴向已方入懺。其禮懺儀式具出慈雲懺儀。從一切恭敬。次禮三寶。運香嘆佛。禮拜懺悔。至於旋繞歸依。皆當隨其文義節段。一一想我此身恭對凈土佛前。或以道場形像佛前跪拜瞻繞。一一明瞭不使昏亂禮畢。觀佛及白毫相等。量時而止。於是如
【現代漢語翻譯】 現代漢語譯本 生起向道之心。事情只是約束了身體，有什麼能夠約束我願意前往（凈土）的志向呢？ 所謂三界就像籠子，這個身體就像鳥兒，尋求出去就是願意前往（凈土）。園林就是凈土啊。所以知道妄想雜念萬千頭緒不妨礙真心，何況客居在外其他事情很少煩惱。自己不牽涉其他事情，身心坦然正好可以進修。 問：修習佛法的次第，希望能夠更詳細地說明，使進修的人遇到事情不迷惑。答：白天三次，夜晚三次，時間分毫不差，這就是修習的次第。現在客居在外，或者白天剛開始的時候，如果有佛像的地方，或者自己有佛像隨身攜帶，就應當口誦經文，身體禮拜，或者默誦經文，身體禮拜，對著佛像而修。如果沒有佛像，或者對著經卷，或者只是面向西方遙拜，或者只是除去面向東方，隨著所處的方位修習禮拜。應當具備如道場的儀式。如果有時在道路上，或者登船，以及不得已處理一切維持身體的活動，不能夠放下，那麼佛事和世事一同進行。又應當想念這些世俗事務本來是爲了養活身體，我的身體修行佛道，功德也不會拋棄，就與三昧（samadhi，正定）同體了。問：我聽說心沒有兩種用途，得到一樣就會失去另一樣，如何能夠兩件事情一同進行呢？答：你難道沒有聽過籠中鳥的比喻嗎？已經自己說明得很清楚了。又如一心不妨礙眼睛看、耳朵聽、身體做、心裡想，應用無窮無盡，何止兩件事。用途既然無窮無盡，就應當在一切活動之中，一心持誦《小阿彌陀經》一卷，或者上品，或者《楞嚴經·勢至圓通章》，以及誦唸凈土咒，或者三遍、或者七遍，乃至一百多遍。又稱念佛號，或者三百、五百，乃至一千，以及不計數。作為入懺的佛事，迴向之後才進入懺悔。那禮懺的儀式，詳細地記載在《慈雲懺儀》中。從一切恭敬開始，然後禮敬三寶，運香讚歎佛，禮拜懺悔，至於旋繞歸依，都應當隨著經文的意義和段落，一一想像我這個身體恭敬地面對凈土佛前，或者以道場的形象在佛前跪拜瞻仰環繞，一一明瞭不使昏亂，禮拜完畢，觀想佛以及白毫相等，按照時間長短停止。於是如……
【English Translation】 English version Arouse the mind of aspiration. Affairs merely constrain the body. What can constrain my will to go (to the Pure Land)? The so-called Three Realms are like a cage, and this body is like a bird. Seeking to get out is the desire to go (to the Pure Land). Gardens and forests are indeed Pure Lands. Therefore, know that myriad thoughts of delusion do not hinder the true mind, let alone the few troubles of being a guest. If one does not involve oneself in other matters, the body and mind will be at peace, which is good for cultivation. Question: I hope you can explain the order of Dharma practice in more detail so that practitioners will not be confused when encountering matters. Answer: Three times during the day and three times during the night, without any difference in time, this is the order of practice. Now, being a guest, or at the beginning of the day, if there is a Buddha image, or if you have a Buddha image with you, then you should recite the scriptures aloud and prostrate, or recite silently and prostrate, practicing in front of the image. If there is no Buddha image, or facing the scriptures, or just bowing remotely to the West, or just removing the facing East and practicing prostration in whatever direction you are in. You should have the rituals like a Bodhimanda (道場). If sometimes on the road, or boarding a boat, and all unavoidable activities to maintain the body cannot be put down, then Buddhist affairs and worldly affairs are carried out together. Also, you should think that these worldly affairs are originally for nourishing the body, and my body's practice of the Buddha's path will not be abandoned, and it is the same as Samadhi (三昧). Question: I have heard that the mind has no two uses, and gaining one means losing the other. How can two things be done together? Answer: Have you not heard the analogy of the caged bird? It has already explained itself very clearly. It is also like how one mind does not hinder the eyes from seeing, the ears from hearing, the body from acting, and the mind from thinking. The application is endless, not just two things. Since the application is endless, then in all activities, one should single-mindedly recite one volume of the 'Smaller Sukhavativyuha Sutra' (小阿彌陀經), or the upper grade, or the 'Mahasthamaprapta Chapter' (勢至章) of the 'Surangama Sutra' (楞嚴經), and recite the Pure Land Mantra (淨土咒), either three times, or seven times, or even more than a hundred times. Also, chant the Buddha's name, either three hundred, five hundred, or even a thousand, or countless times. As a Buddhist service for entering repentance, only enter repentance after dedication. The rituals for repentance are recorded in detail in the 'Ci Yun Repentance Ritual' (慈雲懺儀). Starting from all reverence, then paying homage to the Three Jewels (三寶), offering incense and praising the Buddha, prostrating and repenting, and circumambulating and taking refuge, all should follow the meaning and sections of the scriptures, imagining that this body is respectfully facing the Buddha in the Pure Land, or kneeling, gazing, and circumambulating in front of the Buddha in the form of the Bodhimanda, clearly understanding each one and not allowing confusion. After the prostration is completed, contemplate the Buddha and the white hair mark (白毫相), and stop according to the length of time. Then, as...
前唸誦經咒佛號迴向畢。方為初日分佛事。以此想禮與道場行法一同。但加身禮為異耳。又其所誦之音雖隨人境好惡而輕重之。當令聲默相半。沈大雅重。俾兩肩之人隱聞。切不可與人多語。又當於未作務前。或先於佛前燒香一炷。或更不能。但隨手拈物為香。就先散之。至時但運想耳。于余時。惟宜獨坐獨行。遠離喧雜及聚眾間談。戲謔侮弄哂笑歌嘆吟詠筆硯。使人忘失正念等事。是為日初分佛事。其日中分後分與夜三分亦然。是為六時行法。念彼夜中人定境寂。用功正宜與日不同。行者既為生死事大。豈可隨於懈怠而恣睡眠。縱歷寒暑之極。慎勿脫衣。法服數珠宜置近處。手巾凈水不離坐隅。或有所需。皆應預備。又應觀彼信根厚薄不惱他人不使人厭。於此無礙。則當微出其聲。如琴如瑟。細而沉重。大而不雌。使天神歡喜降護鬼畜聞聲解脫。則其功彌深。或在船中及在他家卑隈之處。皆當察境察人一心精進。方便宛轉以竭其行。切不可於中起人之過彰人之惡。又不可盡人之歡傾人之美。縱遇時間處便。或有他事異人為礙者。亦當擇于僻處端坐面西。合掌至膺聲默隨宜。如前想禮。與作務不異。又若於作務之時。事訖身間。不拘其懺多少乃至一句一拜未圓。即當連音隨誦。至彼佛前身禮圓滿。若於佛前端禮之時。
忽有他事急為。亦不拘懺多少。乃至一句一拜未圓。即當隨所作處想禮圓滿。切不可入懺未多而重起懺。又此客中想禮蓋出乎不得已者。不可暇時亦以想禮而怠其身。又不可以此想禮加於作務之時。而於間時反虛擲也。于淺信人不可遽然勸修。于深信人又不可不密啟之使其自肯。又不可使化功歸己。如春育物。不見其功。彼依道場所修者。名順中易行。從客中而修者。名逆中易行。若以逆中易行。比之於順中易行。不啻若天地之懸遠矣。逆中易行其功蓋著。問。此想禮與身禮同否。答。同。子豈不聞。三業者意為身口之主。主既注想。焉得不及乎身口也。又如懺中運念香華及此身心遍至之旨。豈不亦但念想也。例此可知。問。若爾。但心想禮可不運身口耶。答。意業雖勝。若全身口。名三業圓修也。其默誦之義例此可知。又能以此想禮之數。于空時填禮。其行尤壯。問。六時行法之外如何用心。答。或觀佛相好。持咒誦經。稱名頂禮等行。唸唸不捨剋期往生。如行路人。步緊到速。步緩到遲。當如是用心也。若人身心力弱。不能具修六時行法。但克定經懺之目。每日或三五時。雖不厭乎加多。亦不可一時增減而改其所立之行也。問。客中三昧之說圓融次第於世罕聞。若爾。則依道場所修者為不必耶。答。如人墮海。求
【現代漢語翻譯】 現代漢語譯本： 如果突然有其他緊急事務，也不必拘泥於懺悔的多少，甚至一句一拜尚未完成，就應當在所做之處觀想禮拜圓滿。切不可進入懺悔不久就重新開始懺悔。而且這種在旅途中觀想禮拜，是出於不得已的情況。不可在空閑時也用觀想禮拜來懈怠身體。也不可將這種觀想禮拜加在做事務的時候，而在空閑時反而虛度光陰。對於淺信之人，不可貿然勸其修行。對於深信之人，又不可不秘密地啓發他，使他自己願意修行。又不可使教化的功勞歸於自己，如同春天養育萬物，看不見它的功勞。那些依靠道場修行的人，叫做順境中容易修行。從旅途中修行的人，叫做逆境中容易修行。如果用逆境中容易修行，比之於順境中容易修行，不啻于天地般懸殊遙遠。逆境中容易修行的功勞是顯著的。 問：這種觀想禮拜與身體禮拜相同嗎？ 答：相同。你難道沒聽說過，三業（身、口、意）中，意是身口的主宰。主宰既然專注于觀想，怎麼能不及於身口呢？又如懺悔中運用意念觀想香花以及此身心遍及之意，豈不也只是意念觀想嗎？以此類推可知。問：如果這樣，只是心中觀想禮拜，可以不運用身口嗎？答：意業雖然殊勝，如果全身口都參與，就叫做三業圓滿修行。其中默誦的意義，可以依此類推得知。又能用這種觀想禮拜的次數，在空閑時填補禮拜，這種行為尤其壯大。 問：六時行法之外如何用心？ 答：或者觀想佛的相好，持咒誦經，稱念佛名頂禮等行為，唸唸不捨，剋期往生。如同走路的人，步子緊就到達得快，步子慢就到達得遲。應當這樣用心。如果人身心力弱，不能完全修習六時行法，但確定經懺的專案，每日或者三五時，雖然不厭倦于增加，也不可一時增減而改變自己所立下的修行。問：旅途三昧的說法圓融次第，在世上很少聽聞。如果這樣，那麼依靠道場修行的人就沒有必要了嗎？答：如同人掉入大海，尋求
【English Translation】 English version: If there is a sudden urgent matter, do not be constrained by the amount of repentance. Even if one prostration and one utterance have not been completed, one should contemplate the completion of the prostration at the place where one is working. It is absolutely forbidden to start repenting again after entering repentance for a short time. Moreover, this contemplation of prostration while traveling is out of necessity. One should not use contemplation of prostration to slacken the body during leisure time. Nor should one add this contemplation of prostration to the time of doing work, and instead waste time during leisure. For those with shallow faith, do not rashly encourage them to practice. For those with deep faith, one should secretly enlighten them so that they are willing to practice on their own. Moreover, one should not attribute the merit of teaching to oneself, just as spring nurtures all things without seeing its merit. Those who practice relying on the monastery are called easy practice in favorable circumstances. Those who practice from traveling are called easy practice in adverse circumstances. If easy practice in adverse circumstances is compared to easy practice in favorable circumstances, it is as far apart as heaven and earth. The merit of easy practice in adverse circumstances is significant. Question: Is this contemplation of prostration the same as physical prostration? Answer: Yes. Have you not heard that among the three karmas (body, speech, and mind), the mind is the master of body and speech? Since the master is focused on contemplation, how can it not affect the body and speech? Moreover, just as in repentance, the intention of visualizing incense and flowers and the pervasiveness of this body and mind, is it not just mental visualization? This can be known by analogy. Question: If so, can one just contemplate prostration in the mind without using the body and speech? Answer: Although mental karma is superior, if the whole body and speech participate, it is called complete practice of the three karmas. The meaning of silent recitation can be known by analogy. Moreover, one can use the number of these contemplated prostrations to fill in the prostrations during free time, and this practice is especially magnificent. Question: How should one use the mind outside of the six periods of practice? Answer: One can contemplate the auspicious marks of the Buddha, chant mantras and scriptures, recite the Buddha's name and prostrate, etc., without abandoning these practices in every thought, and aspire to be reborn in the Pure Land at a fixed time. It is like a person walking, the faster the steps, the sooner one arrives, and the slower the steps, the later one arrives. One should use the mind in this way. If a person's body and mind are weak and cannot fully practice the six periods of practice, one should determine the items of sutras and repentance, and practice for three or five periods each day. Although one should not be tired of adding more, one should not temporarily increase or decrease and change the practice that one has established. Question: The teaching of Samadhi in travel, with its complete and gradual order, is rarely heard in the world. If so, is it unnecessary for those who practice relying on the monastery? Answer: It is like a person falling into the sea, seeking
船未得。忽遇橫木。且執之得達岸也。豈可無船又棄其木而自喪哉。況又客中去住隨主厭忻。得無掛礙。可不進功。如上是為客途所修三昧。此三昧者境界甚深功能廣大。合佛妙心稱揚莫盡。四三昧中名非行非坐三昧。亦名隨順四威儀三昧。正被大機。小智小根隨分受益。以此三昧比于道場。或缺身禮。余儀亦同。子當以此三昧精進受持一志西馳。切不可因循而更滯于生死也。如上自為正行。余又觀今世之人。或有志於斯道者。才聞其易。即作易想便妄謂得證。才聞其難。即生退屈。便盡失其志。縱有信心頗切者。又流入邪見叢裹。密相傳授以誤多人。其傳授之法千形萬狀。至有不可聞者。皆能羅罩人心。使其自肯。非行漸張。師徒俱陷。豈能若爾正心下問之切也。客作禮曰。某崎嶇于客中久矣。每想生死無常。欲修未得。但慮口體之養。於法行道場不得起修為恨。今宿生緣幸得聞此說。可謂如甘露灌頂徹骨清涼。敢謂決志受持。如從今日如冤為親更無餘恨。從是身心放下。如息重擔自在坦然。愿世世生生頂戴受持。寧斷命根誓不退失。普使一切法門皆悉了知。在處在客。于逆順中。不礙道用。同成三昧。可謂群生之大幸。可謂學佛者之大幸也。此既可修。則知一切奔馳世務。流蕩四方勞生販賣。邸店市𢌅商賈負道。
百工伎藝男女老幼奴婢黃門。受人驅役不自在者。于彼一切行住坐臥著衣吃飯語默動靜及被牢獄者。于喜怒哀樂之間。未有不可修時。況出家四眾在家四民。有居可處有暇可修。所欲皆具得自在者。寧不進其行也。客又曰。今有聞極樂過十萬億佛土之遙。而望途怯遠。聞生者多是一生補處。而恥躬弗逮者云何。答曰。彼等豈知如上所說十方空界悉是我心。心凈則十萬非遙。心垢則目睫猶遠。但期心凈。何算程途。如少頃睡眠夢行千里。豈以常時為比較哉。理既有土可生。切不可謂但能心凈即是更不須生於彼土也。乃復禮曰。唯敬受來教。又曰。某初聞是說。先所未聞。謂師但隨自意以垂其言。今聞三昧之名。乃知來自聖典實應機宜。如青天白日。可謂後學之誡訓也。豈是為我曲說哉。愿筆記之。永為將來之訓。更求垂示道場所修始終微細正行法門。普利斯世。則其幸尤大。余曰。善哉。當儘子意而與彼說之。客乃謙恭而退。其客名行一。字志西。自言。曾讀智覺禪師萬善同歸集甚熟。后游廬山見始祖遠公遺蹟因發願唸佛云。
三昧儀式第十五
唸佛法門嚴建道場之事。並供養儀式。及預治衣服鞋履。更衣沐浴。門頰出入。方便正修。禪誦懺禮等清凈法則。具如慈雲尊者懺儀等文。此不再具。如所期日至。
【現代漢語翻譯】 現代漢語譯本：各行各業的工匠藝人，無論男女老少，以及受人驅使的奴婢和太監，那些身不由己的人們，在他們的一切行住坐臥、穿衣吃飯、言語沉默、行動作息，甚至身陷牢獄之時，在喜怒哀樂的各種境遇中，沒有哪個時候是不可以修行的。更何況是出家的四眾弟子（比丘、比丘尼、沙彌、沙彌尼），在家的四民（士、農、工、商），有住所可以安身，有閑暇可以修行，想要的東西都具備，能夠自由自在的人，難道不應該精進修行嗎？ 客人又說：『現在聽說極樂世界距離我們有十萬億佛土那麼遙遠，因而望而卻步，害怕路途遙遠；聽說往生到極樂世界的人大多是『一生補處』（指下一生必定成佛的菩薩），因而感到羞愧，覺得自己無法達到，這該怎麼辦呢？』 我回答說：『這些人哪裡知道像上面所說的，十方虛空世界都是我的心所顯現。心清凈，則十萬億佛土也不遙遠；心污濁，則即使是眼前的睫毛也覺得遙遠。只要期望心清凈，何必計算路程的遠近呢？就像短暫的睡眠中，夢裡可以行走千里，難道可以用平常的時間來比較嗎？既然道理上確實有極樂凈土可以往生，就千萬不要說只要心凈就可以了，不需要往生到那個凈土。』 那人又行禮說：『我恭敬地接受您的教誨。』又說：『我最初聽到這些說法，是以前從未聽過的。我以為老師只是隨自己的意思來發表言論，現在聽到『三昧』（指正定）這個名稱，才知道這些話是來自聖典，確實是應機說法，就像****（此處原文有誤，應為金科玉律）一樣，可以作為後學的警戒和訓誡啊！難道是為我個人而特別說的嗎？希望您能記錄下來，永遠作為將來的訓誡。我還想請您開示道場中修行的始終、微細的正行法門，普遍利益這個世間，那就太幸運了。』 我說：『好啊，我應當盡我的能力，按照你的意思來為他們解說。』客人於是謙恭地退下了。這位客人名叫行一，字志西，他說自己曾經熟讀智覺禪師的《萬善同歸集》，後來遊覽廬山，看到始祖慧遠大師的遺蹟，因而發願唸佛。
三昧儀式第十五
唸佛法門嚴謹地建立道場的事情，以及供養的儀式，還有預先準備衣服鞋襪，更換衣服沐浴，出入道場的規矩，方便的正修方法，禪誦懺悔禮拜等清凈的法則，都詳細地記載在慈雲尊者（遵式）的懺儀等文章中，這裡不再贅述。如期盼的日子到來時。
【English Translation】 English version: Artisans and craftsmen of all trades, regardless of gender, age, or status, as well as servants and eunuchs who are driven by others, those who are not free, in all their actions, whether walking, standing, sitting, or lying down, in their dressing, eating, speaking, or remaining silent, in their movements and activities, and even when imprisoned, amidst all the experiences of joy, anger, sorrow, and happiness, there is no time when they cannot practice. How much more so should the fourfold assembly of renunciants (bhikkhus, bhikkhunis, sramaneras, sramanerikas), and the four classes of laypeople (scholars, farmers, artisans, and merchants), who have dwellings to reside in, leisure to practice, and all that they desire, who are free and unconstrained, not advance in their practice? The guest further said, 'Now, having heard that the Land of Ultimate Bliss is hundreds of thousands of millions of Buddha-lands away, one shrinks back, fearing the distance; having heard that those who are born there are mostly 'ekajati-pratibaddha' (those who will attain Buddhahood in their next life), one feels ashamed, thinking oneself incapable of reaching it. What should one do?' I replied, 'Do these people not know that, as mentioned above, the entire expanse of the ten directions is a manifestation of my own mind? If the mind is pure, then hundreds of thousands of millions of Buddha-lands are not far; if the mind is defiled, then even the eyelashes before one's eyes seem distant. Simply aspire to purify the mind; why calculate the distance of the journey? Just as in a brief sleep one can dream of traveling thousands of miles, can one compare that to ordinary time? Since there is indeed a Pure Land to be born into, one should never say that simply purifying the mind is enough and that there is no need to be born in that land.' The person then bowed and said, 'I respectfully accept your teachings.' He further said, 'When I first heard these teachings, I had never heard them before. I thought that the teacher was merely expressing his own opinions, but now, hearing the name 'samadhi' (concentration), I know that these words come from the sacred scriptures and are indeed teachings that suit the occasion, like **** (the original text is incorrect here, it should be 'golden rules'), which can serve as a warning and instruction for later learners! Are these teachings specially spoken for me alone? I hope you will record them and keep them as a future admonition. I also ask you to reveal the beginning and end of the practice in the monastery, the subtle and correct methods of practice, to universally benefit this world, which would be extremely fortunate.' I said, 'Very well, I shall do my best to explain it to them according to your wishes.' The guest then humbly withdrew. This guest was named Xingyi, with the courtesy name Zhixi. He said that he had thoroughly read the 'Collection of Ten Thousand Good Deeds Leading to the Same Goal' by Chan Master Zhijue, and later, while visiting Mount Lu, he saw the relics of the founding patriarch, Master Huiyuan, and thus vowed to recite the Buddha's name.
Samadhi Ritual, Fifteenth
The matter of diligently establishing a monastery for the practice of the Buddha-name recitation method, as well as the rituals of offering, and the advance preparation of clothing and shoes, changing clothes and bathing, the rules for entering and exiting the monastery, convenient methods of correct practice, and the pure rules for meditation, chanting, repentance, and prostration, are all recorded in detail in the repentance rituals and other writings of Venerable Ciyun (Zunshi), which will not be repeated here. As the anticipated day arrives.
當於七日之前營理庶事俱畢。必先使身心靜定。期于懺內障盡行圓。又起首必六齋日。又期日之前或三日或七日。佛前香華凈水等供。不宜不謹。蓋有佛天先降森嚴此處。辟除魔事穢惡等障。使行人于道場中三昧成就故。於此道場。當作凈土想。作解脫處想。作寶所想。作定得往生想。無輕視之。又當返觀世間無窮之苦。如得避冤。永不再入。又不可將平日難割捨事。蘊之於心。存其餘念。與正懺時作障。使勝行不進虛喪其功。恐難再會。儀云。不得剎那念世五欲。
行者十人已還。多則不許。須預審擇其人可不。觀彼平日行止無大粗過。或信根淳厚。離諸卒暴。音聲和雅。儀軌端莊。受人約束。為生死故。不生悔惱。肯存謙下。可作同修。若無是人。止四三人亦善。或一已尤妙。不可失察反使敗壞軌則惱亂清修。又于眾中。宜推尊一人德重行熟者。或別請久為師範者。作方等道場之主。主行懺事。使一眾觀其儀禮。聽其舉揚作大依止。于中或時示現逆順之相。毋見過失。其人亦可審已謙辭或赴或止。
其禮誦儀式。或拜或跪或坐或立。叉手合掌恭敬旋繞。皆當一一端莊雅重。收視隔聽。攝境歸心。未達者當問先覺。慎勿自恃其力使身心搖動或欹或倚。眾雖預集。當於隔宿之前。沐浴盥漱。換服履等。使
【現代漢語翻譯】 現代漢語譯本：應當在七天前就把各種事務安排妥當。務必先使身心平靜安定。期望在懺悔期間，內心的障礙完全清除。又開始時必須選擇六齋日。又在開始懺悔的前三天或七天，在佛前供奉香、花、凈水等，不應該不恭敬謹慎。因為有佛和天神先降臨，使這裡變得莊嚴肅穆，清除魔事和污穢等障礙，使修行人在道場中三昧成就。對於這個道場，應當作凈土想，作解脫處想，作寶所想，作一定能夠往生想，不要輕視它。又應當反觀世間無窮的痛苦，就像逃避仇人一樣，永遠不再進入。又不可以把平時難以割捨的事情，藏在心裡，存留其他的念頭，在正式懺悔的時候成為障礙，使殊勝的修行不能進步，白白喪失了它的功效，恐怕難以再有這樣的機會。《儀軌》上說：『不得剎那間念及世間的五欲。』 修行者十人就可以了，多了不允許。必須預先審查選擇他們是否合適。觀察他們平時的行為舉止沒有大的過錯，或者信根淳厚，遠離各種粗暴行為，聲音柔和文雅，儀態端正莊重，能夠接受約束，爲了生死大事，不生後悔煩惱，肯存謙虛下下的心，可以作為同修。如果沒有這樣的人，只有四三個人也可以，或者一個人尤其好。不可不仔細考察，反而使軌則敗壞，惱亂清凈的修行。又在眾人中，應該推舉一位德行高尚、修行成熟的人，或者另外請一位長期作為師範的人，作為方等道場的主持，主持懺悔的事情，使大家觀看他的儀禮，聽他宣講，作為大的依靠。其中或者有時示現相反或順從的相，不要認為他有過失。這個人也可以審視自己，謙虛地推辭或者接受。 關於禮誦儀式，或者拜，或者跪，或者坐，或者立，叉手合掌，恭敬地旋繞，都應當一一端莊雅重，收回視線，隔絕聽聞，攝取外境，使心歸於一處。沒有明白的人應當請教先覺者，謹慎不要自恃自己的力量，使身心搖動，或者傾斜，或者倚靠。大家雖然預先聚集，應當在隔夜之前，沐浴洗漱，更換衣服鞋襪等，使
【English Translation】 English version: It is appropriate to have all affairs managed and completed seven days in advance. It is essential to first calm and settle the body and mind. The aim is to have all inner obstacles completely cleared during the repentance period. Furthermore, the beginning must be on the six fasting days (Liuzhai ri). Also, three or seven days before the designated day, offerings such as incense, flowers, and pure water should be presented before the Buddha with utmost reverence and care. This is because Buddhas and deities descend first, making this place solemn and dignified, clearing away demonic affairs and defilements, enabling practitioners to achieve Samadhi in the Dharma hall. Regarding this Dharma hall, one should contemplate it as the Pure Land, as a place of liberation, as a place of treasures, and as a place where one can surely be reborn in the Pure Land. Do not underestimate it. Furthermore, one should reflect upon the endless suffering of the world, like avoiding an enemy, never to enter it again. Also, one should not harbor worldly matters that are difficult to relinquish in one's heart, retaining other thoughts, which would become obstacles during the formal repentance, causing the superior practice to fail to progress and wasting its merit in vain, fearing that such an opportunity may be difficult to encounter again. The 'Ritual' states: 'One must not, even for a moment, think of the five desires of the world.' Ten practitioners are sufficient; more are not allowed. It is necessary to pre-examine and select whether they are suitable. Observe their usual conduct and behavior to ensure they have no major faults, or that their roots of faith are pure and sincere, that they are free from all violent behavior, that their voices are gentle and refined, that their demeanor is upright and dignified, that they are able to accept discipline, that they are doing it for the sake of life and death, that they do not generate regret or vexation, and that they are willing to maintain humility. Such individuals can be considered fellow practitioners. If there are no such people, having only four or three is also good, or even just one is especially excellent. One must not fail to examine carefully, lest one inadvertently causes the rules to be corrupted, disturbing the pure practice. Furthermore, among the group, one should recommend a person of high virtue and mature practice, or separately invite someone who has long been a teacher and role model, to be the master of the Fangdeng (Square and Equal) Dharma hall, presiding over the repentance matters, so that everyone can observe their rituals, listen to their teachings, and take them as a great reliance. Among them, there may sometimes be manifestations of opposing or conforming appearances; do not perceive them as faults. That person can also examine themselves, humbly declining or accepting. Regarding the rituals of chanting and recitation, whether bowing, kneeling, sitting, or standing, with hands clasped and palms together, respectfully circumambulating, all should be done with proper solemnity and dignity, withdrawing the gaze, isolating the hearing, gathering the mind back from external objects, and focusing the heart. Those who do not understand should ask those who are more experienced, being careful not to rely on one's own strength, causing the body and mind to waver, or lean, or rely on something. Although everyone gathers in advance, they should bathe and wash the night before, changing clothes, shoes, and socks, so that
道具如儀。懺首鳴引磬。領眾入道場。除內護二人外。余不許同入。各周旋燒香了。依修懺位。朝佛三禮以祈感降。禮畢環繞立定。主懺出衆白文一篇。贊佛贊水。乞祈三寶加護證明。俾于正修之時。無魔無障。必生凈土。禱畢就舉過去正法明贊。念大悲咒七遍。如意輪咒七遍。毗盧灌頂咒七遍。主懺候舉咒之時。即以手執水盂。于香爐上請熏。約半卷許。方傳與右邊之人。次砂次香次華亦然。如是右旋展轉三匝。三咒畢。復舉大悲咒。周圍灑凈。及各處欲經過所。先明燈已。當最前挑燈照路。次則執盂灑水。次捧盤撒砂。次提罏行香。后隨處散華。領眾從佛座後轉。先於道場內。右繞熏灑。圓滿三匝。使砂水邊皆遍。次從道場外及施生處所。到禪悅堂。亦繞轉一匝。次凈廚。次東凈浴室。脫著處。晏息處。間處及要路。凡行人及經過處。或繞彼屋皆當熏灑一匝。是故以灑為界。名為結界。經云。界如金剛城墻。蓋遵此義。又撒沙者。換土凈地結地界也。灑水者。即去垢鎮強結方隅界也。行香者。使香云如懸蓋於空結虛空界也。散華者。顯瑩結鮮明莊嚴法界也。如上一切法用悉是我大悲聖主及神咒力加持。故砂水到處為佛寶土。以是因緣。邪魔不能入。外道不能壞。而我三昧可成也。又此界相慎不可破。若破此界。便
為不祥。必使一眾道行難成多障。何謂界相。界相有二。有內有外。內界相者。即修懺道場四方際畔是也。外界相者。即屋際外八方砂水到處是也。內人出至外界裹必止。越外界為破界。外人入至內界外必止。越內界名破界。或辦事人以手指及衣裾。入內界簾幕內一分許。亦為破界。或葷穢惡人入外界片時。亦為破界。破界之兆不吉可知。若如經旨。則當重建道場。再行懺悔。乃能遠破界之相也。行人可不畏哉。
其有身心之力不及。於此法行不能具修。若欲但修五時者。當止日中時。欲修四時者。又止夜中時。欲修三時者。又再止日後時。若欲但修二時者。惟在早晚之間也。又行雖隨意而立。立定之後不許改易。但可增修。不可退減。縱有病緣官事。亦當想念。豈可隨或勤怠。或興或廢。朝立暮改。使其正行不純一也。今欲修此道者。必先取彼唸佛法則及凈土經懺咒等。前後排布。如意多少。安頓諦當。再三審實我能行不。譬如有人。浮身渡水。察水遠近。不致疲絕。而乃渡之。行人亦爾。觀自勤怠。觀法廣略。而乃取之。不當趁一時之勇而立即時而廢。又不可別有誦持心不專注。如人發箭。心一則中。唸佛法門亦復如是。若能行純心一。應念得生。遊戲極樂。於一念中所獲功德。豈易量哉。
揚佛下
【現代漢語翻譯】 現代漢語譯本：這是不吉祥的徵兆，必定使許多修行者難以成就道業，增加諸多障礙。什麼是『界相』（結界的範圍）呢？『界相』有兩種，有內界和外界。內界相，就是指修懺道場的四方邊界。外界相，就是指房屋邊界外八方的砂石和水流所及之處。道場內的人走到外界邊緣必須停止，越過外界邊緣就叫做『破界』。道場外的人走到內界邊緣必須停止，越過內界邊緣也叫做『破界』。或者辦理事務的人用手指或衣角，進入內界簾幕內一點點，也算是『破界』。或者污穢之人進入外界片刻，也算是『破界』。『破界』的預兆不吉利，這是可以知道的。如果按照經書的旨意，就應當重建道場，再次進行懺悔，才能遠離『破界』的徵兆。修行的人能不畏懼嗎？ 如果有人身心力量不足，不能完全按照這個法門修行，如果只想修習五個時段的懺悔，應當停止在中午時分。如果想修習四個時段的懺悔，又應當停止在半夜時分。如果想修習三個時段的懺悔，又應當停止在日中之後。如果只想修習兩個時段的懺悔，就只在早晚之間進行。而且，修行的時段雖然可以隨意設立，但是一旦確定之後就不允許更改，只能增加，不能減少。即使有生病或者官司纏身等情況，也應當心存憶念，怎麼可以隨著自己的勤奮或懈怠，或者興起或者廢止，早上設立晚上更改，使得自己的修行不純粹專一呢？現在想要修習這個法門的人，必須首先選取唸佛的法則以及凈土的經書、懺悔文、咒語等等，按照前後順序排列布置，根據自己的意願安排多少，安置妥當，再三審視自己是否能夠堅持修行。譬如有人，想要浮身渡河，先要觀察水的遠近，不至於疲憊不堪，然後才渡河。修行的人也是這樣，觀察自己的勤奮和懈怠程度，觀察法門的廣博和簡略程度，然後才選擇修行。不應當逞一時之勇而立即開始，又立即停止。又不可以另外誦經持咒，心不專注。如同有人射箭，心專一才能射中目標，唸佛法門也是這樣。如果能夠以純凈專一的心修行，應當唸佛就能往生，在極樂世界遊戲。在一念中所獲得的功德，怎麼容易衡量呢？ 揚佛下（此處疑似經文段落標題或結束語，意義不明）
【English Translation】 English version: This is an inauspicious omen, which will surely make it difficult for many practitioners to achieve the Dao and increase many obstacles. What is a 'boundary mark' (jie xiang, the range of the boundary)? There are two types of 'boundary marks': inner and outer. The inner boundary mark refers to the four boundaries of the repentance practice site. The outer boundary mark refers to the area outside the boundary of the house, reaching the sand and water in all eight directions. People inside the practice site must stop at the edge of the outer boundary; crossing the outer boundary is called 'breaking the boundary' (po jie). People outside the practice site must stop at the edge of the inner boundary; crossing the inner boundary is also called 'breaking the boundary'. Or, if someone handling affairs uses a finger or the hem of their garment to enter the inner boundary curtain even a little, it is also considered 'breaking the boundary'. Or, if an unclean person enters the outer boundary for even a moment, it is also considered 'breaking the boundary'. It is known that the omen of 'breaking the boundary' is inauspicious. If according to the meaning of the scriptures, one should rebuild the practice site and perform repentance again to stay far away from the omen of 'breaking the boundary'. How can practitioners not be in awe? If someone lacks the physical and mental strength to fully practice this Dharma, if they only wish to practice repentance during five periods, they should stop at noon. If they wish to practice repentance during four periods, they should also stop at midnight. If they wish to practice repentance during three periods, they should also stop after midday. If they only wish to practice repentance during two periods, they should only do so in the morning and evening. Moreover, although the practice periods can be established at will, once they are determined, they are not allowed to be changed; they can only be increased, not decreased. Even if there are circumstances such as illness or official matters, one should still keep mindfulness in mind. How can one be diligent or lazy, start or stop, establish in the morning and change in the evening, making one's practice impure and not focused? Now, those who wish to practice this Dharma must first select the rules of reciting the Buddha's name (nian fo), as well as the Pure Land scriptures, repentance texts, mantras, etc., arrange them in order, and arrange as much as they wish, settle them properly, and then carefully consider whether they can persist in practice. For example, if someone wants to float across a river, they must first observe the distance of the water so as not to become exhausted before crossing. Practitioners are also like this, observing their diligence and laziness, observing the breadth and brevity of the Dharma, and then choosing to practice. One should not be brave for a moment and start immediately, and then stop immediately. Also, one should not recite scriptures and mantras separately without focusing the mind. Just as when someone shoots an arrow, the mind must be focused to hit the target, the Dharma of reciting the Buddha's name is also like this. If one can practice with a pure and focused mind, one should be able to be reborn by reciting the Buddha's name and play in the Land of Ultimate Bliss (Sukhavati). How easy is it to measure the merits gained in one thought? Yang Fo Xia (Likely a section title or concluding remark, meaning unclear)
化之力第十六
已上所述種種方便。皆是眾生起心進行上求之心。而不知我世尊下化願力種種方便無所不至。過於眾生上求之心百千萬倍。不得為喻。如經所謂。阿彌陀佛慈悲光明遍照法界普覆眾生。作大救護。不令墜墮。阿彌陀佛慈悲願力遍周法界普接眾生。作大攝受不令漏失。阿彌陀佛陰入界身遍同法界普示眾生。令彼了悟。不令退轉。是故十方世界一切眾生皆我彌陀願力所持。猶彼慈母愛惜嬰兒懷抱乳哺不令失念。父母愛兒但止一世。報盡則休。佛念眾生世世不捨。以是義故。能於我佛大愿之中。一稱其名。滅八十億劫生死重罪。信有旨矣。蓋我彌陀願力常在世間救苦眾生。眾生能念。豈不速應。譬彼母救嬰兒水火之難。何待兒求。兒若能求。母必倍愛。惟彼歷劫逃逝。自甘退失不受救者。誠難救焉。縱有五逆具造。十惡滿心。譭謗妄語。虛誑說法。無罪不造。臨命終時。應墮阿鼻。其相已現。必入地獄之人。若能遇善知識教令唸佛。此人苦逼。一念改悔。能十稱其名者。尚能變地獄之相為凈土。而得往生。若能以是觀行莊嚴。及能先排所造之業者。豈不克應。喻昔有人。懼虎上樹。因失聲故。稱南無佛三字。后值釋迦得道。況彼命終苦逼。猛勵十念。而不感彰。問。我聞彌陀願力遍一切處。今觀此說。
【現代漢語翻譯】 現代漢語譯本： 第十六 化之力
以上所說的種種方便，都是眾生髮起心念，努力向上追求的心。卻不知道我世尊向下教化的願力，種種方便無所不至，超過眾生向上追求的心百千萬倍，無法比喻。如經文所說：『阿彌陀佛的慈悲光明遍照法界，普遍覆蓋眾生，作大救護，不令眾生墜落。』『阿彌陀佛的慈悲願力遍佈周遍法界，普遍接引眾生，作大攝受，不令眾生漏失。』『阿彌陀佛的陰、入、界、身遍同法界，普遍昭示眾生，令他們了悟，不令他們退轉。』因此，十方世界的一切眾生，都是我阿彌陀佛的願力所護持。猶如慈母愛惜嬰兒，懷抱哺乳，不令片刻失念。父母愛護兒女，但止於一生一世，報盡則休。佛陀憶念眾生，世世不捨。因為這個緣故，能在我的佛陀大愿之中，一聲稱念他的名號（阿彌陀佛），就能滅除八十億劫生死輪迴的深重罪業，相信是有道理的。大概是我的阿彌陀佛願力常在世間，救度受苦的眾生，眾生能夠唸佛，豈不是很快就能得到迴應？譬如母親救嬰兒於水火之難，哪裡需要等待嬰兒哀求？嬰兒如果能夠哀求，母親必定更加愛護。只有那些歷劫逃離，自甘墮落，不接受救度的人，實在難以救度啊。縱然有人犯下五逆重罪，心中充滿十惡，譭謗佛法，說虛妄之語，虛假誑騙地說法，沒有哪種罪惡不造作，臨命終時，應當墮入阿鼻地獄（Avici hell），地獄之相已經顯現，必定要進入地獄的人，如果能夠遇到善知識教導他念佛，這個人被痛苦逼迫，一念之間改過懺悔，能夠十聲稱念阿彌陀佛的名號，尚且能夠轉變地獄之相為凈土，而得以往生。如果能夠用這樣的觀行來莊嚴自己，以及能夠事先排遣所造的罪業，豈不是更能得到感應？譬如過去有人，害怕老虎而上樹，因為失聲的緣故，稱念『南無佛』三個字。後來遇到釋迦牟尼佛（Sakyamuni Buddha）得道。何況那些臨命終時被痛苦逼迫，猛烈精進地念佛十聲，而不感應彰顯呢？ 問：我聽說阿彌陀佛（Amitabha Buddha）的願力遍佈一切處，現在看這種說法，
【English Translation】 English version: Chapter Sixteen: The Power of Transformation
All the aforementioned skillful means arise from sentient beings initiating the mind and striving upwards in their pursuit. However, they are unaware that the vows of my World-Honored One (世尊, Shìzūn) to transform downwards, with all kinds of skillful means reaching everywhere, surpass the upward striving of sentient beings by hundreds of thousands of times, beyond any comparison. As the sutra says: 'The compassionate light of Amitabha Buddha (阿彌陀佛) illuminates the entire Dharma Realm, universally covering sentient beings, providing great protection, preventing them from falling.' 'The compassionate vows of Amitabha Buddha pervade the entire Dharma Realm, universally receiving sentient beings, providing great reception, preventing them from being lost.' 'The skandhas, entrances, realms, and body of Amitabha Buddha are identical to the entire Dharma Realm, universally revealing to sentient beings, enabling them to awaken, preventing them from regressing.' Therefore, all sentient beings in the ten directions are sustained by the vows of my Amitabha Buddha, just like a loving mother cherishes her infant, holding and nursing it, never letting it out of her mind. The love of parents for their children lasts only for one lifetime; when the karmic reward is exhausted, it ceases. The Buddha's remembrance of sentient beings never ceases, lifetime after lifetime. Because of this reason, within the great vows of my Buddha, even a single recitation of his name (Amitabha Buddha) can eradicate the heavy sins of eighty billion kalpas of birth and death. Believe that there is a purpose in this. It is because my Amitabha Buddha's vows are always in the world, saving suffering sentient beings. If sentient beings can recite the Buddha's name, wouldn't they receive a swift response? It is like a mother saving her infant from the dangers of water and fire; why would she wait for the infant to beg? If the infant can beg, the mother will surely love it even more. Only those who have fled for kalpas, willingly fallen, and refuse to be saved are truly difficult to save. Even if someone has committed the five rebellious acts, filled their mind with the ten evil deeds, slandered the Dharma, spoken false words, and deceitfully preached the Dharma, committing every kind of sin, and at the time of death, should fall into Avici hell (阿鼻地獄), with the signs already appearing, a person destined to enter hell, if they can encounter a virtuous friend who teaches them to recite the Buddha's name, this person, oppressed by suffering, with a single thought of repentance, even if they can recite his name (Amitabha Buddha) ten times, can still transform the appearance of hell into the Pure Land and attain rebirth there. If one can adorn oneself with such contemplation and practice, and can first dispel the karma one has created, wouldn't one receive a definite response? It is like someone in the past who, fearing a tiger, climbed a tree, and because of losing his voice, recited the three words 'Namo Buddha (南無佛)'. Later, he encountered Sakyamuni Buddha (釋迦牟尼佛) attaining enlightenment. How much more so those who, at the time of death, are oppressed by suffering and recite the Buddha's name ten times with intense effort, would not receive a manifest response? Question: I have heard that the vows of Amitabha Buddha (彌陀佛) pervade everywhere. Now, looking at this statement,
但能救彼將入地獄。及未命終之人。其已入者似不能救。如不能救。則知彌陀及諸佛願力有不遍之處耶。答。子豈不聞。諸法所生惟心所現。一切因果世界微塵因心成體。若知諸法尚不離於眾生之心。豈離彌陀本體而願力有不遍處耶。問。若爾。如何地獄之人長劫受苦。未聞有能救護者。答。子又當觀今之市廛屠肆之內。聚生而殺日夜不休。未聞有能止其殺者。殺因既不能止。獄報亦無能救。然則殺在彼。而報在我。但因果難逃耳。豈彌陀願力不遍。而地獄無救護者耶。譬如有人。頗知經義合佛妙心。而於身三口四等惡。承宿習故。不能滅除。因不滅故。其人命終之時。不遇善友提獎唸佛。直入地獄。于地獄中受無量苦。雖受諸苦。善因不滅。于諸苦事皆能照察。觸境知心。既知是心。亦知生佛一體。以一體故。即知正是如來微妙清凈之身。由能覺了生佛一故。則當其人正受苦時。悉如夢事了彼苦相即是菩提。此心淳熟無錯謬故。又能促彼多劫地獄極苦之報。一時輕受。其人於是雖受眾苦。得無苦相。反起代受苦心。是以不求出離。以此妙解合佛心故。彼昔所曾供養之佛。乃至曾於名像所歸敬佛。及經卷中所信解佛。或念彌陀機感相投之佛。彼佛則必如我解境。還現如是廣大如虛空量威德熾盛光明之佛。相好神通巍巍
【現代漢語翻譯】 現代漢語譯本 但如果能救助那些即將墮入地獄，以及尚未斷氣的人，那麼已經墮入地獄的人似乎就無法救助了。如果無法救助，那麼是否意味著阿彌陀佛以及諸佛的願力存在無法遍及之處呢？ 回答：你難道沒有聽說過嗎？一切諸法都是由心所生，由心所顯現。一切因果世界，乃至微塵，都是由心而成其本體。如果明白一切諸法都不離眾生之心，又怎麼會離開阿彌陀佛的本體，而說他的願力有不能遍及之處呢？ 問：如果這樣，為什麼地獄中的人要經歷漫長的劫數承受痛苦，卻從未聽說有人能夠救護他們呢？ 答：你還應當看看現在的市集和屠宰場，聚集眾生進行殺戮，日夜不停。從未聽說有人能夠阻止這種殺戮。既然殺戮的因無法阻止，地獄的果報也就無法救助。然而，殺戮的行為在他們那裡，而果報卻在我這裡，只是因為因果難以逃脫罷了。怎麼能說阿彌陀佛的願力不能遍及，而地獄中的眾生沒有救護呢？ 比如有這樣一個人，頗爲了解經義，符合佛的微妙心意，但是對於身三（殺盜淫）口四（妄語、兩舌、惡口、綺語）等惡行，由於長久以來的習氣，無法滅除。因為惡因沒有滅除，這個人臨命終時，沒有遇到善友引導他念佛，直接墮入地獄。在地獄中承受無量的痛苦。雖然承受各種痛苦，但善因並沒有滅絕。對於各種痛苦的事情，都能明察照見，觸境知心。既然知道是心，也就知道生佛是一體的。因為是一體的緣故，就知道這正是如來微妙清凈之身。由於能夠覺悟生佛一體，那麼當這個人正在受苦的時候，一切都如同夢境一般，了知那痛苦的相就是菩提。這種心境純熟沒有錯謬，又能縮短他多劫地獄極苦的果報，一時之間輕輕承受。這個人因此雖然承受各種痛苦，卻能不執著于痛苦的表象，反而生起代替眾生受苦的心。因此不求出離。因為這種微妙的理解與佛心相合，他過去曾經供養的佛，乃至曾經在名號和佛像前歸敬的佛，以及在經卷中所信解的佛，或者唸誦阿彌陀佛時機感相應的佛，這些佛必定會像他所理解的境界一樣，顯現出如此廣大如虛空一般，威德熾盛光明的佛，具足種種相好和神通，巍巍然。
【English Translation】 English version However, if one can save those who are about to fall into hell, and those who have not yet died, it seems that those who have already fallen into hell cannot be saved. If they cannot be saved, does it mean that the vows of Amitabha (Amituofo, the Buddha of Infinite Light) and all Buddhas have places that they cannot reach? Answer: Have you not heard that all dharmas (things, phenomena) are born from the mind and manifested by the mind? All causes and effects, worlds, and even dust particles are formed by the mind. If you understand that all dharmas are inseparable from the minds of sentient beings, how can you say that Amitabha's essence is separate and that his vows cannot reach everywhere? Question: If that is the case, why do people in hell suffer for countless kalpas (eons), and have never heard of anyone being able to save them? Answer: You should also observe the markets and slaughterhouses of today, where sentient beings are gathered and killed day and night without ceasing. It has never been heard that anyone can stop this killing. Since the cause of killing cannot be stopped, the retribution of hell cannot be saved. However, the act of killing is with them, but the retribution is with me, simply because cause and effect are difficult to escape. How can you say that Amitabha's vows do not reach everywhere, and that there is no salvation for those in hell? For example, there is a person who understands the meaning of the sutras (scriptures) and is in accordance with the Buddha's subtle mind, but due to long-standing habits, they cannot eliminate the evils of the three actions of the body (killing, stealing, and sexual misconduct) and the four actions of the mouth (lying, divisive speech, harsh speech, and idle chatter). Because the evil causes are not eliminated, when this person is about to die, they do not encounter a good friend to encourage them to recite the Buddha's name, and they fall directly into hell. In hell, they endure immeasurable suffering. Although they endure all kinds of suffering, the good causes are not extinguished. They can clearly observe all kinds of suffering, and know the mind through contact with the environment. Since they know it is the mind, they also know that sentient beings and Buddhas are one. Because they are one, they know that this is precisely the subtle and pure body of the Tathagata (Thus Come One, another name for the Buddha). Because they can awaken to the oneness of sentient beings and Buddhas, then when this person is suffering, everything is like a dream, and they realize that the aspect of suffering is Bodhi (enlightenment). This state of mind is pure and without error, and it can also shorten the extremely painful retribution of many kalpas in hell, and lightly endure it for a time. Therefore, although this person endures all kinds of suffering, they are not attached to the appearance of suffering, but instead give rise to the mind of suffering on behalf of sentient beings. Therefore, they do not seek liberation. Because this subtle understanding is in accordance with the Buddha's mind, the Buddhas they have offered to in the past, even the Buddhas they have revered in name and image, and the Buddhas they have believed and understood in the sutras, or the Buddhas who resonate with them when they recite Amitabha's name, these Buddhas will surely manifest, just as they understand the realm, such a vast, space-like, majestic, and radiant Buddha, with all kinds of excellent marks and supernatural powers, majestic and awe-inspiring.
赫奕。至彼地獄最上之頂。垂肩彈指慈音告敕。于其支體放大光明。其音隨光直至地獄淵源之底。其獄所有鐵城鐵門鐵網銅柱。乃至刀山劍樹鑊湯爐炭一切苦具。承光照者無不摧碎灰滅。如影如風了無軌跡。又彼一切牛頭馬面鬼吏獄卒。銅狗鐵鷹鐵蛇鐵嘴諸蟲鳥等。承光照故。如菩薩相慈視愛念。其受苦人及同獄苦囚。忽得本心增益善念。見彼光明又聞告敕。如深井底仰望雲漢。舉眼上視見佛勝身。踴躍歡喜頭面頂禮。悔過自責。與同苦者發菩提心。隨光直上至佛所已。摩頂授記接足作禮。聽佛說法應念悟道。即能飛行遊戲神通。凈佛國土同佛生處。如大菩薩成無上道教化眾生。難可窮極。問。若從因果。則此佛光但照勝解之人出獄。眾囚無與。如何一時同出。答。譬如有一惡逆之人。罹于官禍。入獄之時。由彼一惡為因。眾過俱生。則必展轉累乎妻子父母親戚知識人等同受苦果。其善行人出獄之時亦復如是。豈不亦令同受苦者展轉生善。悉承佛力皆生樂處。若此則我彌陀願力實遍一切時處。豈特不能救護已入地獄眾生耶。若謂獄報未盡先欲使之令出。獄因無善。而欲佛光下照。其可得乎。更能以彼省己。奚不自悔。問。若待獄報盡時佛光來照。我必報儘自出。何須佛光照耶。答。若非佛光。報盡雖出。於三惡道未知
【現代漢語翻譯】 赫奕（形容光芒熾盛）。到達彼地獄的最頂端，垂肩彈指，以慈悲的聲音宣告敕令，從他的身體放出大光明。這光明隨著聲音，一直到達地獄的最深處。地獄中所有的鐵城、鐵門、鐵網、銅柱，乃至刀山、劍樹、鑊湯、爐炭等一切苦具，被光明照耀到的，沒有不摧毀、粉碎成灰燼的，就像影子和風一樣，了無軌跡。而且那些牛頭馬面、鬼吏獄卒，銅狗、鐵鷹、鐵蛇、鐵嘴等各種蟲鳥，因為承受了佛光照耀的緣故，都呈現出菩薩的慈祥面容，以慈愛之心互相看待。那些正在受苦的人以及一同受苦的囚犯，忽然恢復了本來的心性，增長了善念。見到光明，又聽到佛的宣告敕令，就像身處深井底部仰望天上的銀河一樣，抬眼向上看，看到了佛的殊勝身相，踴躍歡喜，以頭面頂禮佛。他們懺悔自己的過錯，責備自己，與一同受苦的人一起發起菩提心。隨著光明，逕直上升到佛的處所，佛為他們摩頂授記，他們接足作禮，聽佛說法，應念之間就領悟了真道。隨即就能飛行，遊戲神通，凈化佛的國土，與佛一同出生在凈土，就像大菩薩一樣成就無上道，教化眾生，這種功德難以窮盡。 問：如果從因果的角度來看，那麼這佛光只能照耀那些有殊勝理解的人出離地獄，其他囚犯無份參與。怎麼能一時之間一同出離呢？ 答：譬如有一個作惡多端的人，遭受官府的懲罰，入獄的時候，因為他一個人的罪惡為因，各種罪過都隨之產生，那麼必定會牽連到妻子、父母、親戚、朋友等一同承受苦果。善人出獄的時候也是這樣。難道不會也讓一同受苦的人，輾轉生起善念，全部承蒙佛力的加持，都往生到快樂的地方嗎？如果這樣說，那麼我阿彌陀佛的願力，確實遍及一切時處，難道僅僅是不能救護已經墮入地獄的眾生嗎？如果說地獄的報應還沒有結束，就想先讓他們出離，地獄的因緣沒有善，卻想讓佛光照耀，這怎麼可能呢？更應該用這件事來反省自己，為什麼不自我懺悔呢？ 問：如果等待地獄的報應結束時，佛光才來照耀，那我必定報應結束自己出離，何須佛光照耀呢？ 答：如果沒有佛光，報應結束雖然出離，對於三惡道（指地獄、餓鬼、畜生）的狀況仍然未知。
【English Translation】 Hèyì (describing the intense brightness). Reaching the very top of that hell, he lowered his shoulder, snapped his fingers, and with a compassionate voice issued a decree, emitting great light from his body. This light, along with the sound, reached the deepest depths of hell. All the iron cities, iron gates, iron nets, copper pillars, and even the knife mountains, sword trees, cauldrons of boiling water, and charcoal furnaces—all instruments of suffering—that were illuminated by the light were destroyed and reduced to ashes, like shadows and wind, leaving no trace. Moreover, the ox-headed and horse-faced demons, the ghost officers and jailers, the copper dogs, iron eagles, iron snakes, iron-mouthed insects and birds, all, because they received the light of the Buddha, manifested the compassionate faces of Bodhisattvas, looking at each other with loving-kindness. Those who were suffering and the prisoners suffering together suddenly regained their original nature and increased their good thoughts. Seeing the light and hearing the Buddha's decree, like looking up at the Milky Way from the bottom of a deep well, they raised their eyes and saw the Buddha's magnificent form, leaping with joy, prostrating themselves with their heads and faces. They repented of their faults, blamed themselves, and together with those suffering with them, generated the Bodhi mind. Following the light, they ascended directly to the Buddha's place, where the Buddha touched their heads to bestow predictions, they prostrated themselves at his feet, listened to the Buddha's teachings, and in an instant, they awakened to the truth. Immediately, they were able to fly, play with supernatural powers, purify the Buddha's land, and be born in the same place as the Buddha, like great Bodhisattvas achieving the unsurpassed path, teaching and transforming sentient beings, a merit that is inexhaustible. Question: If we look at it from the perspective of cause and effect, then this Buddha's light can only illuminate those who have superior understanding to leave hell, and other prisoners have no part in it. How can they all leave together at once? Answer: For example, if there is a person who has committed many evil deeds and suffers punishment from the government, when he enters prison, because of his one evil deed as the cause, various faults arise, then it will inevitably involve his wife, parents, relatives, friends, and others to suffer the consequences together. It is the same when a virtuous person is released from prison. Wouldn't it also cause those who suffer together to generate good thoughts in turn, all receiving the blessing of the Buddha's power, and all be reborn in happy places? If this is the case, then the power of my Amitābha's (Amitābha) vows truly pervades all times and places. Is it merely that he cannot save sentient beings who have already fallen into hell? If you say that the retribution of hell has not yet ended, and you want to let them leave first, the causes of hell have no goodness, but you want the Buddha's light to shine down, how is this possible? You should use this to reflect on yourself, why not repent yourself? Question: If we wait until the retribution of hell is exhausted, and then the Buddha's light comes to shine, then I will surely leave when the retribution is exhausted myself, what need is there for the Buddha's light to shine? Answer: If there is no Buddha's light, although you leave when the retribution is exhausted, you still do not know the state of the three evil paths (referring to hell, hungry ghosts, and animals).
何生。則必各各自重至微。展轉歷于多劫多無量劫不思議劫。方至人中。猶自貧窮下賤癃殘百疾。受諸大苦。又因求不得苦。惡念轉甚。若無微善。還墮地獄。如盲入棘林。何由能脫也。若承佛光下照威力。則能轉重輕受。轉長短受。轉多少受。又能一出地獄便生佛土。豈可言不須佛光照耶。若作此見。得大重罪。經云。假使大千世界滿中大火。念彼佛者直過無疑。何況一己之火而不可滅。即此義也。又云。彌陀如來悲心激切。乃至於無間獄大火輪中。代諸眾生受諸苦惱。方便救脫令生安養。況未淪墜之人而不救護。又云。彼佛慈力普覆世間一切眾生。于彼佛身刀斫香涂。以慈力故不二攝受。是故彌陀願力下化眾生激切之心。于茲可見。何況以種種形身同眾生。于諸時處作化事者。實難可測。若不諦信。未可謂知法者。或謂眾生全體是佛。未審誰是能救所救者。餘隻向他道。汝欠悟在。
十大礙行第十七
詳夫一心平等體性無虧。眾生雖纏綿于業識之中。靡不有出塵之志。方欲究道。魔境先彰。一事虧心。萬善俱失。成小敗廣。得者還稀。況乎物慾交傾。死生遷變。遞相倣傚。易地皆然。使我如來於三大阿僧祇劫。舍無數頭目髓腦國城妻子身肉手足。戒忍精進承事知識。不惜身命修行道品。所得法門因茲
【現代漢語翻譯】 現代漢語譯本：什麼叫做『何生』？那必定是各自重視極其微小的善行，輾轉經歷多個劫、無量劫、不可思議劫，才能來到人間。即使如此，仍然貧窮、衰老、殘疾，遭受各種痛苦。又因為求不得的痛苦，惡念越來越嚴重。如果沒有微小的善行，還會墮入地獄，就像盲人進入佈滿荊棘的樹林，怎麼可能脫身呢？如果承蒙佛光下照的威力，就能將重報轉為輕報，將長時受報轉為短時受報，將多受報轉為少受報。而且一旦脫離地獄，就能往生佛國凈土。怎麼能說不需要佛光照耀呢？如果產生這種見解，就會得到極重的罪過。《經》中說：『假使整個大千世界都充滿大火，唸誦阿彌陀佛的人也能直接穿過，毫無疑問。』何況只是一己之火，怎麼可能無法熄滅呢？就是這個道理。又說：『彌陀如來（Amitabha，阿彌陀佛）的悲心非常懇切，甚至在無間地獄的大火輪中，代替眾生承受各種苦惱，方便救度他們脫離苦海，往生安養。』何況是那些尚未墮入地獄的人，佛陀怎麼會不救護呢？又說：『彼佛（指阿彌陀佛）的慈力普遍覆蓋世間一切眾生，即使有人用刀砍佛身，或者用香涂佛身，佛陀都以慈力平等攝受。』因此，阿彌陀佛的願力下化眾生那懇切的心，由此可見。何況以種種形身與眾生相同，在各種時間和地點行作教化之事，實在難以測度。如果不真誠相信，就不能算是瞭解佛法的人。或者有人說眾生的全體就是佛，那麼請問誰是能救者，誰是所救者呢？我只能對他說，你還欠缺開悟啊。
十大礙行第十七
詳細來說，一心平等，體性沒有虧損。眾生雖然被業識纏繞，但沒有誰沒有出離塵世的志向。正要探究真道，魔境就先顯現。一件事情虧損了良心，所有的善行都會失去。成就小，失敗大，得到的人很少。何況物慾互相傾軋，生死不斷遷變，互相倣傚，無論在哪裡都是這樣。使得我如來（Tathagata，如來）在三大阿僧祇劫（asamkhya kalpa，無數個大劫）中，捨棄無數的頭目髓腦、國城妻子、身肉手足，持戒忍辱，精進修行，承事善知識，不惜身命修行各種道品，所得的法門因此而...
【English Translation】 English version: What is meant by 'How is it born?' It must be that each person values even the most minute good deeds, and transmigrates through many kalpas (kalpa, an aeon), immeasurable kalpas, and inconceivable kalpas before being born into the human realm. Even then, they are still poor, old, crippled, and afflicted with hundreds of diseases, suffering greatly. Moreover, due to the suffering of not getting what they seek, their evil thoughts become increasingly severe. If they have no small amount of good deeds, they will fall into hell, like a blind person entering a thorny forest, how can they escape? If they receive the power of the Buddha's light shining down, they can transform heavy retribution into light retribution, long-term retribution into short-term retribution, and much retribution into little retribution. Furthermore, once they escape from hell, they can be reborn in the Buddha's Pure Land. How can it be said that the Buddha's light is not needed? If one holds this view, they will incur great sin. The Sutra says: 'Even if the entire great chiliocosm (a thousand million worlds) were filled with great fire, those who recite the name of that Buddha (referring to Amitabha) would pass through without doubt.' How much more so can one's own fire not be extinguished? This is the meaning. It is also said: 'Amitabha Tathagata's (Amitabha, the Buddha of Infinite Light) compassionate heart is so fervent that he even enters the great fire wheel of Avici Hell (Avici, the lowest level of hell), enduring all kinds of suffering on behalf of sentient beings, expediently rescuing them to be reborn in the Land of Bliss.' How much more so would the Buddha not protect those who have not yet fallen into hell? It is also said: 'That Buddha's (referring to Amitabha) compassionate power universally covers all sentient beings in the world. Even if someone were to strike the Buddha's body with a knife or smear it with fragrance, the Buddha would equally accept them with compassion.' Therefore, Amitabha's vow power to transform sentient beings and his fervent heart are evident from this. Moreover, the fact that the Buddha appears in various forms similar to sentient beings, performing acts of transformation at various times and places, is truly difficult to fathom. If one does not sincerely believe this, they cannot be said to be a knower of the Dharma. Or some say that the entirety of sentient beings is Buddha. Then, who is the savior and who is the saved? I can only say to them, you are still lacking enlightenment.
The Seventeenth of the Ten Hindrances to Practice
In detail, the nature of the one mind is equal and complete, without deficiency. Although sentient beings are entangled in karmic consciousness, there is no one who does not have the aspiration to transcend the world. Just as one is about to investigate the true path, demonic realms appear first. If one thing is done against one's conscience, all good deeds are lost. Small achievements, great failures, and few who attain. Moreover, material desires clash, and birth and death constantly change, imitating each other, it is the same everywhere. Causing my Tathagata (Tathagata, 'the Thus Come One') to, in three great asamkhya kalpas (asamkhya kalpa, countless eons), give up countless heads, eyes, marrow, brains, countries, cities, wives, children, bodies, flesh, hands, and feet, upholding precepts, practicing patience, diligently cultivating, serving wise teachers, not sparing his life to cultivate the various factors of the path. The Dharma doors obtained are therefore...
障礙退其心故。一旦在我而滅。可不痛傷。我今既為釋迦之子。不以力爭。坐令法界群有永失慧目。甚於割切身肉也。是故我今依經創立十種大礙之行。名十不求行。人雖不故愿于礙。但於此間或不得已。有一切障礙現前之時。俾我身心先居礙中。而眾魔諸惡障礙之境不能侵我。不能障我。譬如金火同爐。火雖欺金。金必成器。其十種大礙之行今當說。一念身不求無病。二處世不求無難。三究心不求無障。四立行不求無魔。五謀事不求易成。六交情不求益我。七於人不求順適。八施德不求望報。九見利不求沾分。十被抑不求申明。此十種大礙之行攝一切諸礙。惟上智者堪任。中下之人不敢希冀。若有得聞此十句義。于諸礙中一一皆能照察覺悟。省身體道。持之不失。則能入諸魔界不為群魔退轉其心。循諸色聲不為色聲惑亂其志。乃至憎愛利名之境。人我得失之場。我心先居礙中。彼礙豈能為礙。礙若無礙。則于道行尚可直進。何況得於自然無礙之境。道豈不可進哉。譬如高崖之木。雖久旱如焚。尚不改其秀色。何況再澤滂沾而又加於三春之令。豈不敷榮茂實者乎。又如根缺之人。運用雖艱。而於求食之計。有不勝之巧。若以求得之計。移之於求道。豈在礙不能行道乎。當知此礙即是一切眾生大善知識。亦是一切眾生良
【現代漢語翻譯】 現代漢語譯本：障礙如果能使他的心退縮，那麼一旦障礙降臨到自己身上就會被消滅，這難道不令人痛心嗎？我現在既然是釋迦牟尼的弟子，就不應該用強力去抗爭，眼睜睜地看著法界眾生永遠失去智慧之眼，這比割自己的肉還要痛苦。因此，我現在依據佛經創立十種大礙之行，名為『十不求行』。人們雖然不故意希望遇到障礙，但在這個世間或許不得已，一切障礙現前之時，使我的身心先安住在障礙之中，那麼眾魔和各種邪惡的障礙之境就不能侵犯我，不能阻礙我。譬如金子和火放在同一個爐子里，火雖然能欺負金子，但金子最終會成為器物。這十種大礙之行現在開始說：一是修身不求沒有疾病，二是處世不求沒有困難，三是研究心性不求沒有障礙，四是修行不求沒有魔障，五是謀劃事情不求容易成功，六是交朋友不求有益於我，七是對待他人不求事事順心，八是施恩德不求回報，九是見到利益不求分一杯羹，十是被壓制不求申辯。這十種大礙之行涵蓋了一切障礙，只有上等智慧的人才能勝任，中等和下等的人不敢奢望。如果有人聽聞這十句的含義，對於各種障礙都能一一照見、覺悟，反省身體力行，堅持不懈，那麼就能進入各種魔境而不被群魔動搖其心，追逐各種色聲而不被色聲迷惑其志，乃至面對憎恨、喜愛、利益、名聲的境地，人我是非、得失成敗的場合，我的心先安住在障礙之中，那麼這些障礙又怎麼能成為障礙呢？障礙如果不再是障礙，那麼在修道上尚且可以勇往直前，更何況得到自然無礙的境界呢？道難道不能進步嗎？譬如高崖上的樹木，即使長期乾旱如焚燒一般，仍然不改變它秀麗的顏色，更何況再得到雨水的充分滋潤，又加上春天的溫暖，豈不是會更加繁榮茂盛嗎？又如天生殘疾的人，運用肢體雖然困難，但在謀生的計策上，卻有許多巧妙的方法。如果把用來謀生的計策，轉移到求道上，難道會在障礙中不能修行嗎？應當知道，這些障礙就是一切眾生的大善知識，也是一切眾生的良師益友。
【English Translation】 English version: If obstacles can cause his mind to retreat, then once an obstacle befalls oneself, it will be destroyed. Is this not heartbreaking? Now that I am a disciple of Shakyamuni (釋迦牟尼, the founder of Buddhism), I should not contend with force, but watch as sentient beings in the Dharma realm (法界, the universe or realm of truth) forever lose their eyes of wisdom. This is more painful than cutting off my own flesh. Therefore, I now establish ten practices of great obstacles based on the scriptures, called the 'Ten No-Seeking Practices'. Although people do not intentionally wish for obstacles, in this world, perhaps unavoidably, when all obstacles appear, let my body and mind first reside within the obstacles, so that the realms of all demons and evil obstacles cannot invade me, cannot hinder me. For example, when gold and fire are placed in the same furnace, although the fire can bully the gold, the gold will eventually become a vessel. These ten practices of great obstacles will now be explained: First, in cultivating the body, do not seek to be without illness; second, in living in the world, do not seek to be without difficulties; third, in investigating the mind, do not seek to be without hindrances; fourth, in practicing, do not seek to be without demonic obstacles; fifth, in planning affairs, do not seek easy success; sixth, in making friends, do not seek benefit for myself; seventh, in treating others, do not seek everything to be agreeable; eighth, in bestowing kindness, do not seek reward; ninth, in seeing profit, do not seek a share; tenth, when suppressed, do not seek vindication. These ten practices of great obstacles encompass all obstacles. Only those with superior wisdom are capable of undertaking them; those of medium and lower capacity dare not aspire to them. If someone hears the meaning of these ten sentences, and can illuminate and awaken to each and every obstacle, reflect on their body and practice, and persevere without losing them, then they can enter all demonic realms without having their minds turned back by the demons, follow all forms and sounds without having their will confused by forms and sounds, and even in the face of hatred, love, profit, and fame, in the arena of right and wrong, gain and loss, let my mind first reside within the obstacles. How then can these obstacles become obstacles? If obstacles are no longer obstacles, then one can still advance straight ahead on the path of cultivation, let alone attain the realm of natural unobstructedness? Can the path not progress? For example, a tree on a high cliff, even if it is burned by a long drought, still does not change its beautiful color, let alone if it receives ample rain and the warmth of spring, would it not flourish and bear fruit? Furthermore, like a person with a congenital defect, although using their limbs is difficult, they have many ingenious methods for making a living. If the methods used to make a living are transferred to seeking the path, would one be unable to practice the path in the midst of obstacles? Know that these obstacles are the great good teachers of all sentient beings, and also the good and beneficial friends of all sentient beings.
佑福田。可以了死脫生。可以超凡入聖。于諸世間所有美味上服金剛珠玉一切眾寶。所不能及。是故若非以礙為道。則于非礙反成為礙。何以故。身無病則貪慾乃生。世無難則驕奢必起。心無障則所學躐等。行無魔則誓願不堅。事易成則志成輕慢。情益我則虧失道義。人順適則內心自矜。德望報則意有所圖。利沾分則癡心必動。抑申明則人我未忘。以是義故則知十無礙道能生是過。及成如是一切不吉祥事。為障道因緣。何以故。貪慾生必破戒退道。驕奢起必欺壓一切。學躐等必未得謂得。愿不堅必未證謂證。志輕慢必稱我有能。虧道義必見人之非。內自矜必執我之是。意有圖必華名欲揚。癡心動必惡利毀己。存人我必怨恨滋生。是十種過從凡妄生皆名邪見。展轉生起無量惡法。遍虛空界。必令眾生墮于地獄。豈可於此不生敬慎。若能體茲礙境。識病因緣知病性空。病不能惱。了難境界體難本妄。難亦奚傷。解障無根。即障自寂障不為礙。達魔妄有究魔無根。魔何能嬈。量事從心。成事隨業。事不由能。察情有因。于情難強。情乃依緣。悟人處世。觀人妄為。人但酬報。明德無性。照德非常。德亦非實。世利本空。欲利生惱。利莫妄求。受抑能忍。忍抑為謙。抑何傷我。是故大聖化人以病苦為良藥。以患難為解脫。以障
【現代漢語翻譯】 現代漢語譯本 佑福田（指修福的田地）。可以了脫生死，可以超凡入聖。世間所有美味，以及金剛、珠玉等一切珍寶，都無法與之相比。因此，如果不是以障礙為修道的途徑，那麼在沒有障礙的情況下反而會成為障礙。為什麼呢？身體沒有疾病，貪慾就會產生；世道沒有艱難，驕奢必定興起；心中沒有障礙，所學就會躐等（超越次第）；修行沒有魔障，誓願就不會堅定；事情容易成功，志向就會變得輕慢；情感偏向於我，就會虧損道義；人們一帆風順，內心就會自滿自大；德行被人稱頌，內心就會有所圖謀；利益有所沾染，癡心必定萌動；壓制和申辯，人我的分別心仍然存在。因為這個緣故，就知道這十種沒有障礙的境地，能夠產生這些過失，以及成就這樣一切不吉祥的事情，成為障礙修道的因緣。為什麼呢？貪慾產生必定會破戒退道；驕奢興起必定會欺壓一切；學習躐等必定會未得謂得（沒有得到卻說得到了）；誓願不堅定必定會未證謂證（沒有證悟卻說證悟了）；志向輕慢必定會自稱我有能力；虧損道義必定會看到別人的過失；內心自滿必定會執著于自己的正確；內心有所圖謀必定會虛張聲勢；癡心萌動必定會爲了惡利而毀壞自己；存有人我之心必定會怨恨滋生。這十種過失，都是從凡夫的虛妄心產生的，都叫做邪見。輾轉生起無量惡法，遍滿虛空界，必定會令眾生墮入地獄。怎麼可以對此不生起敬畏謹慎之心呢？如果能夠體悟這些障礙的境界，認識到疾病的因緣，知道疾病的本性是空性的，那麼疾病就不能惱害你。瞭解艱難的境界，體悟艱難的根本是虛妄的，那麼艱難又有什麼傷害呢？理解障礙沒有根源，那麼障礙自然寂滅，障礙就不會成為障礙。通達魔是虛妄的，追究魔沒有根本，魔又怎麼能擾亂你呢？衡量事情要從心出發，事情的成敗要隨順業力，事情不是由能力決定的。觀察情感有其原因，對於情感難以強求，情感是依緣而生的。領悟人處世的方式，觀察人的虛妄作為，人只是在酬償業報。明白德行沒有自性，明白德行不是永恒的，德行也不是真實的。世間的利益本來就是空的，貪求利益會產生煩惱，不要妄求利益。受到壓制能夠忍耐，忍耐壓制就是謙遜，壓制又有什麼傷害我呢？因此，大聖人教化世人，把病苦當作良藥，把患難當作解脫，把障礙
【English Translation】 English version Blessing the field of merit (referring to the field of cultivating blessings). It can liberate from birth and death, and it can transcend the ordinary and enter the realm of the sacred. All the delicacies in the world, as well as diamonds, pearls, and all kinds of treasures, cannot compare with it. Therefore, if one does not take obstacles as the path of cultivation, then the absence of obstacles will instead become an obstacle. Why? If the body is free from illness, greed will arise; if the world is free from difficulties, extravagance will surely arise; if the mind is free from obstacles, learning will be rushed and disorderly (transcending the proper order); if practice is free from demonic obstacles, vows will not be firm; if things are easily accomplished, ambition will become frivolous; if emotions are biased towards oneself, one will lose moral principles; if people are always comfortable, their hearts will become arrogant and self-satisfied; if virtues are praised, the mind will have ulterior motives; if benefits are received, foolish thoughts will surely arise; if there is suppression and clarification, the distinction between self and others still exists. Because of this reason, it is known that these ten unobstructed states can generate these faults, as well as accomplish all such inauspicious things, becoming causes and conditions that obstruct the path of cultivation. Why? The arising of greed will surely break precepts and retreat from the path; the arising of extravagance will surely oppress everything; rushing in learning will surely claim to have attained what has not been attained; vows that are not firm will surely claim to have realized what has not been realized; frivolous ambition will surely claim to have ability; losing moral principles will surely see the faults of others; inner self-satisfaction will surely cling to one's own correctness; having ulterior motives will surely seek to promote a false reputation; foolish thoughts will surely harm oneself for the sake of evil gains; harboring the distinction between self and others will surely breed resentment. These ten faults all arise from the deluded mind of ordinary people and are all called wrong views. They give rise to countless evil dharmas, pervading the empty space, and will surely cause sentient beings to fall into hell. How can one not have reverence and caution towards this? If one can understand these obstructing realms, recognize the causes and conditions of illness, and know that the nature of illness is empty, then illness cannot afflict you. Understanding difficult realms, realizing that the root of difficulty is illusory, then what harm can difficulty do? Understanding that obstacles have no root, then obstacles will naturally subside, and obstacles will not become obstacles. Penetrating that demons are illusory, investigating that demons have no root, then how can demons disturb you? Measure things from the heart, the success or failure of things should follow karma, things are not determined by ability. Observe that emotions have their causes, it is difficult to force emotions, emotions arise depending on conditions. Understand the way people live in the world, observe people's illusory actions, people are only repaying karmic debts. Understand that virtue has no self-nature, understand that virtue is not eternal, virtue is also not real. Worldly benefits are originally empty, greed for benefits will produce afflictions, do not seek benefits recklessly. Being able to endure suppression, enduring suppression is humility, what harm can suppression do to me? Therefore, the great sage teaches people to regard suffering as good medicine, to regard adversity as liberation, to regard obstacles
礙為逍遙。以群魔為法侶。以事難為安樂。以弊交為資糧。以逆人為園林。以市德為棄屣。以疏利為富貴。以受抑為行門。如是則居礙反通。求通反礙。於此障礙皆成妙境。故得之與失自不能知。人奚于中強生取捨。是以如來於障礙中得菩提道。至若為半偈時之遇羅剎。作仙人世之值歌利。瓦石來擊之增上慢比丘。木盂為孕之大譭謗嬖女。及鴦屈摩羅之輩。提婆達多之徒。皆來作逆。而佛悉與其記。化令成佛。豈不以彼逆而為吾之順。以彼毀而為吾之成也。何況時薄世惡。人事異常。于學道人豈無障礙。於今若不先居於礙。則障礙至時莫能排遣。使法王大寶因茲而失。可不惜。諸愚故依經聊述所知。愿勿嫌棄。倘因聞此義故障礙現前。反能勇進于道。可謂得斯旨焉。
羅顯眾義第十八
夫唸佛三昧者名一行三昧也。蓋彼行人既了深旨。能持一心。惟念彼土。惟憶彼佛。知身土無二。了憶念亦一。乃得名為一行也。雖名一行。亦當以彼一切世出世間無量法門諸功德行以為助道。則往生行疾。是故一切諸行悉為凈土而修。無別岐路。名一行耳。譬如眾流入海同得海名。萬善同歸得名一行。以是義故。則一切念處正勤根力覺道四弘六度皆凈土行。乃至彈指之善。及散心念佛。或一稱名。或舉一手一禮一讚。或一
瞻仰。乃至或奉一香一水一華一燈一供養具。或一念修習至於十念。或發一施一戒一忍禪定智慧一切善根迴向極樂。願力持故。雖有遲疾。皆得往生。如經所說喻。昔有人。以小滴水寄於大海。愿不壞不失不異不竭。雖經多劫。要還元水。其人經多劫已。如寄所取果得元水。不壞不竭。此亦如是。以小善根迴向極樂。如寄滴水。雖經異生。善根不失亦不壞竭。生彼無疑。是以大乘小乘有漏無漏散心定善事想觀慧。皆名一行。悉得往生。惟除外道種性。故云。但辨肯心。必不相賺。又經所謂一稱南無佛。皆已成佛道。良可深信。其有因心未起善行未立。身心未屈。先期感應者。不可與其同語也。是故釋迦聖主一代至談。有無量三昧無量解脫。無量行愿總持相應無量法門。惟唸佛一門圓攝無外。悉皆具足。如彼大海吞納眾流性無增減。如如意珠置高幢上。能滿一切眾生愿求。體無虧損。此三昧寶王能攝能具亦復如是。由是義故。始我世尊以此三昧遍告眾會非不再三。彼會所有承聽大根之士。若文殊等。及三乘聖賢天龍八部。無不傾心而歸信也。逮法流東土。有大至人。于彼廬山闡揚遺化。彼信奉者如風行草上。極天下之望。無不美其教焉。自佛至今將二千三百餘載。中有聖賢之人高僧巨儒農商仕賈匹夫匹婦奴婢黃門。或自
行而勸人。或著文而作誓。重法如寶。輕身若塵。臨難不懼。臨死不顧。挺身立行。力修此道者。何知其幾。或修隨喜。或信歸依。乃至隨得盡己之誠而行者。其數益眾。誠所謂列宿塵沙莫況其多也。或有半信不信猶豫不決之人。尚生彼國疑城邊地。何況正信行者哉。傳記所載萬不及一。自古及今咸受其賜。豈筆舌所能盡述。縱慾別修道品。但假自心之力。或有退轉著魔之患。惟此法門因仗佛力。修則必成。無復魔業。永不退轉。又此三昧非但遠魔。亦於人間。一切縣官口舌。是非患難。水火盜賊。惡人兇事。乃至一切虎狼蟲獸鬼魅妖精。不吉祥事。不能侵害。又亦不為一切疫痢傷寒癰疥下賤眼耳鼻舌諸病所惱。如其願行無虧。皆能排遣。惟於人中名聞利養甜愛軟賊及嗔心嗔火。雖有佛力。蓋是自咎。不能救焉。行人當深加精進以攘卻之。若一念因循。必為所奪。然彼軟魔但能害淺信貪怠失念之人。其精進者如剛火得水反堅。焉敢小近而睥睨也。是故行人因佛捭魔。非止此身安樂。又得三昧成就天人護助。臨終正念往生。其往生之際瑞應非一。或天樂盈室。或異香滿室。或光明照體。或寶座現前。或彌陀垂臂親自來迎。或菩薩執臺授手而接。乃至預知時至。正念不謬。諸障忽空。自能沐浴加趺。會眾說法。叉手告別。
【現代漢語翻譯】 現代漢語譯本 勸導他人行善，或者著書立說，發下誓願。重視佛法如同珍寶，輕視自身如同塵土。面臨危難不恐懼，面臨死亡不顧惜。挺身而出實踐佛法，努力修習此道的人，不知有多少。或者修習隨喜功德，或者真心信奉歸依，乃至儘自己最大的誠意去做事的人，數量更多。真可謂如同天上的星星和地上的沙子一樣，無法比喻他們的眾多。有些人半信半疑，猶豫不決，尚且能往生到極樂世界的疑城邊地，更何況那些真正信仰並實踐佛法的人呢？經典傳記中所記載的，連萬分之一都不到。自古至今，大家都受到阿彌陀佛的恩賜，哪裡是筆墨能夠完全描述的呢？即使想要修習其他的道品，但只能依靠自身的力量，或許會有退轉或者著魔的禍患。只有這個唸佛法門，因為仰仗阿彌陀佛的力量，修習就必定能夠成就，不會再有魔業，永遠不會退轉。而且這個三昧（Samadhi，指心專注一境而不散亂的精神狀態）不僅能夠遠離魔障，在人間也能避免一切官司口舌、是非災難、水火盜賊、惡人兇事，乃至一切虎狼蟲獸、鬼魅妖精、不吉祥的事情的侵害。也不會被一切疫病、痢疾、傷寒、癰瘡疥癬、**眼耳鼻舌等各種疾病所困擾。如果能夠按照願望修行而不違背，都能夠排除這些障礙。只有人間的名聞利養、甜言蜜語的誘惑以及嗔恨心和嗔恨之火，即使有佛力加持，也是因為自身的原因，佛力也無法救助。修行人應當更加精進，以此來抵禦這些誘惑。如果一念之間因循茍且，必定會被它們所奪。然而那些軟魔只能傷害那些信仰不深、貪圖安逸、疏忽大意的人。對於精進的人來說，就像是堅硬的鐵器遇到水火反而更加堅硬，它們哪裡敢輕易靠近而窺視呢？因此，修行人依靠佛力來降伏魔障，不僅自身能夠得到安樂，還能得到三昧的成就，得到天人的護佑，臨終時保持正念往生極樂世界。往生的時候，瑞相不止一種，或者天樂充滿房間，或者奇異的香氣充滿房間，或者光明照耀身體，或者寶座顯現在眼前，或者阿彌陀佛伸出手臂親自來迎接，或者菩薩手持蓮臺前來接引，甚至能夠預知往生的時間，正念不會有絲毫的差錯，各種障礙忽然消失，能夠自己沐浴更衣，結跏趺坐，為大眾說法，合掌告別。
【English Translation】 English version Encouraging others to practice virtue, or writing books and making vows. Valuing the Dharma (the teachings of Buddha) like treasure, and regarding one's own body as dust. Facing difficulties without fear, and facing death without hesitation. Stepping forward to practice, and diligently cultivating this path, how many are there who know? Some cultivate rejoicing in merit, or sincerely believe and take refuge, even to the extent of doing things with their utmost sincerity, their numbers are even greater. It can truly be said that they are like the stars in the sky and the sand on the ground, impossible to describe their multitude. Some people who are half-believing and half-doubting, hesitant and indecisive, can still be reborn in the Border Region of Doubt in the Land of Ultimate Bliss, how much more so those who truly believe and practice the Dharma? What is recorded in the scriptures is not even one in ten thousand. From ancient times to the present, everyone has received the blessings of Amitabha Buddha (the Buddha of Infinite Light), how can it be fully described by pen and tongue? Even if one wants to cultivate other paths, one can only rely on one's own strength, and there may be the danger of regression or being possessed by demons. Only this practice of mindfulness of the Buddha, because it relies on the power of Amitabha Buddha, cultivation will surely be accomplished, there will be no more demonic obstacles, and one will never regress. Moreover, this Samadhi (Samadhi, refers to a mental state of focus on one object without distraction) not only keeps away demons, but also in the human world, it can avoid all lawsuits, disputes, calamities, dangers of water and fire, thieves, evil people, and ominous events, even all tigers, wolves, insects, beasts, ghosts, demons, and inauspicious things. It will also not be troubled by all kinds of epidemics, dysentery, typhoid fever, carbuncles, scabies, **eye, ear, nose, tongue, and other diseases. If one can practice according to one's vows without violating them, one can eliminate these obstacles. Only worldly fame, profit, the temptation of sweet words, and anger and the fire of anger, even with the blessing of the Buddha's power, it is because of one's own faults, and the Buddha's power cannot save one. Practitioners should be more diligent to resist these temptations. If one is negligent for even a moment, one will surely be taken away by them. However, those soft demons can only harm those who have shallow faith, are greedy for ease, and are negligent. For those who are diligent, it is like hard iron meeting water and fire, becoming even stronger, how dare they easily approach and peep? Therefore, practitioners rely on the Buddha's power to subdue demons, not only can they have peace and happiness in this life, but they can also attain the accomplishment of Samadhi, receive the protection of gods and humans, and maintain right mindfulness at the time of death to be reborn in the Land of Ultimate Bliss. At the time of rebirth, there are more than one auspicious sign, either heavenly music fills the room, or strange fragrance fills the room, or light shines on the body, or a jeweled seat appears before one, or Amitabha Buddha extends his arm to personally welcome one, or a Bodhisattva (an enlightened being who postpones their own nirvana to help others) holds a lotus platform to receive one, even to the point of knowing the time of death in advance, right mindfulness will not be mistaken, all obstacles suddenly disappear, one can bathe and dress oneself, sit in the lotus position, speak the Dharma for the assembly, and bid farewell with folded hands.
或更勉人進道盡偈擲筆合掌而逝。或臨終之後舉體如生。齒骨數珠燒之不壞。光焰異常五色鮮明。祥物于空盤旋不散。煙所至處舍利流珠觸物而生。此耳目之所常有者也。若非平日履踐明白精進力感。焉能若是。嗟今之人或有修而無效者。蓋彼信根淺薄。因地不真。未曾立行。先欲人知。內則自矜。外慾顯曜。使人恭敬供養冀有所得。甚至妄言得見凈境。或見小境及夢中善相。未識是非先欲明說。此等卑下必為如上魔侶所惑。願行退失還隨生死苦趣。可不慎哉。雖有道場持誦懺愿儀式。不得不被人知。蓋出於不得已。豈可特露其跡使觀行傾敗哉。是則行人還當審諦密實自行。內懷慚愧勿露其德。至到家時。不被如上強軟二魔所惑可也。中有宿障欲滅微見好相。如其不能蘊德聞人之耳。則其行必覆。所以遠公三睹聖相。平日未嘗言也。但除臨終時耳。至禱至禱。又此三昧體性雖圓。所解則宜廣大。所行則宜盡諸微細條章。革諸猥弊。乃至小罪猶懷大懼。又當解隨大乘。行依小學。乃能合此三昧。若知小不自小。小隨解圓。圓不離小。小即是大。小大解行一理無分。即超世見。經云。孝養父母。奉事師長。慈心不殺。修十善業。受持三歸。具足眾戒。不犯威儀。發菩提心。深信因果。不謗大乘。勸進行者。以上每句是一法
【現代漢語翻譯】 現代漢語譯本： 或者更加勉勵人們精進修道，說完偈語就擲筆合掌而逝。或者臨終之後全身如同活著一般，牙齒骨骼和念珠焚燒后不會損壞，光芒火焰異常，五色鮮明。吉祥之物在空中盤旋不散，煙霧所到之處，舍利和流珠接觸物體而生。這些都是我們耳目所常常見到的。如果不是平日裡切實履行、明白道理、精進努力所感召，怎麼能這樣呢？ 唉，現在的人，或許有修行卻沒有效果的，大概是因為他們信根淺薄，最初的發心不真誠，還沒有開始實踐，就想要別人知道。內心則自我誇耀，外表想要顯赫，使別人恭敬供養，希望從中得到好處。甚至胡說自己得見清凈的境界，或者見到小的境界以及夢中的美好景象，還沒有辨別是非，就想要明白地說出來。這些卑劣低下的人必定會被像上面所說的魔的同伴所迷惑，願力行為退失，仍然隨著生死輪迴的痛苦。能不謹慎嗎？ 即使有道場、持誦、懺悔、發願等儀式，也不得不被人知道，這是出於不得已。怎麼可以特意顯露自己的行跡，使觀行受到破壞呢？所以修行人還是應當仔細審察，秘密地自己修行，內心懷有慚愧，不要顯露自己的德行。到了功夫純熟的時候，就不會被上面所說的強硬和軟弱兩種魔所迷惑了。 其中有宿世的業障想要消滅，稍微見到好的景象，如果不能夠蘊藏德行，讓別人聽到，那麼他的修行必定會失敗。所以遠公（慧遠大師）三次見到聖像，平日裡從來沒有說過，只是在臨終的時候才說出來。至誠祈禱，至誠祈禱。 還有，這個三昧（Samadhi，禪定）的體性雖然圓融，所理解的道理應該廣大，所實踐的行為應該窮盡各種細微的條章，革除各種低俗的弊端，乃至小的罪過也懷有大的恐懼。又應當理解隨順大乘（Mahayana），行為依據小乘（Hinayana）的戒律，才能符合這個三昧。如果認為小的不算小，小的隨著理解而圓融，圓融不離開小，小就是大，小大在理解和行為上道理一致沒有分別，就超越了世俗的見解。《經》中說：『孝養父母，奉事師長，慈心不殺，修十善業，受持三歸（皈依佛、法、僧），具足眾戒，不犯威儀，發菩提心，深信因果，不謗大乘，勸進行者。』以上每句都是一法。
【English Translation】 English version: Some, even more encouraging people to advance in the path, would cast aside their pens after reciting a verse, join their palms in reverence, and pass away. Others, after their death, would have bodies as if still alive, their teeth and bones, along with their rosaries, remaining intact after cremation, emitting extraordinary and vividly colorful light. Auspicious objects would linger in the sky, never dispersing. Wherever the smoke reached, relics and flowing pearls would materialize upon contact. These are things that our eyes and ears often witness. If not for the diligent practice, clear understanding, and vigorous effort in ordinary times, how could such things be possible? Alas, among people today, some may practice without effect, likely because their roots of faith are shallow, their initial aspiration is not genuine, and before even beginning to practice, they desire others to know. Inwardly, they boast of themselves; outwardly, they seek to be prominent, hoping to receive reverence and offerings from others, expecting to gain something from it. Some even falsely claim to have seen pure realms, or to have experienced minor visions or auspicious dreams, and before discerning right from wrong, they eagerly want to explain them. Such base and lowly individuals are bound to be deluded by the companions of the aforementioned demons, their vows and practices will decline, and they will continue to follow the painful paths of birth and death. How can one not be cautious? Even if there are Dharma centers, recitations, repentance ceremonies, and vows, it is inevitable that they become known to others, but this is out of necessity. How can one deliberately reveal one's practices, causing one's contemplation and practice to be undermined? Therefore, practitioners should carefully examine themselves, secretly cultivate themselves, harbor shame in their hearts, and not reveal their virtues. When the time comes for complete realization, they will not be deluded by the aforementioned two types of demons, the forceful and the subtle. Among them, if past karmic obstacles are about to be eradicated and slight auspicious signs appear, if one cannot contain one's virtue and allows others to hear of it, then one's practice will surely be overturned. Therefore, Venerable Yuan (Master Huiyuan), having seen the holy image three times, never spoke of it in ordinary times, only revealing it at the time of his death. Pray earnestly, pray earnestly. Furthermore, although the nature of this Samadhi (禪定) is all-encompassing, the understanding of its principles should be vast, and the practice of its conduct should exhaust all subtle details, reforming all vulgar abuses, and even holding great fear for minor transgressions. One should also understand and follow the Mahayana teachings, while practicing according to the precepts of the Hinayana, only then can one be in accordance with this Samadhi. If one thinks that the small is not small, that the small becomes all-encompassing with understanding, that the all-encompassing does not depart from the small, and that the small is the great, and that the small and the great are unified in understanding and practice without distinction, then one transcends worldly views. The Sutra says: 'Be filial to parents, serve teachers, have a compassionate heart and do not kill, cultivate the ten wholesome deeds, take refuge in the Three Jewels (Buddha, Dharma, Sangha), fully observe the precepts, do not violate the rules of conduct, generate the Bodhi mind, deeply believe in cause and effect, do not slander the Mahayana, and encourage those who practice.' Each of the above phrases is a single Dharma.
行。古人各有法訓一章。茲不能述。又復當護人心。勿使夸嫌。動用自若。誦大乘經。解第一義。親近善友。請問先覺。不執己見。不引己長。志存忍辱。行當依經。聽聞正法。不毀僧尼。息世雜善。不貪名利。遠離邪惡。處事必忠。將過歸己。深誡綺語。一心不亂。視人如佛。捐棄伎能。惟求往生。身必清凈。如是等無量善行悉宜修習能助正道。更能割世染心。于憎愛二境無諸留難。凝心如一。必生凈土。其功甚大不可盡述。是故於此法中。密修斯行。高而不名。得生彼者。何知其幾。然而有名于傳記之人如大海之滴耳。豈可量其數哉。若人能依教誡但行此行。尚能利益無量冤業眾生。何況父母師長。法門眷屬。兄弟姊妹。及平日中解我患難。提挈我者。不得其利。故知但修此行。恩無不報。是以應當一心念佛。阿彌陀佛及二大士境界甚深。于苦海中難得親近。難得憶念。何以故。能憶念者必解脫故。聞名尚難。何況親近。經云。若善男子善女人但聞佛名二菩薩名。除無量劫生死之罪。何況憶念。若唸佛者。當知此人是人中芬陀利華。觀世音菩薩大勢至菩薩為其勝友。當坐道場生諸佛家。是故十方如來示大舌輪。慇勤勸勵。娑婆教主告誡叮嚀其辭激切。俾令五濁眾生必修此道乃得度世。何以故。蓋彼五濁眾生身心俱
【現代漢語翻譯】 現代漢語譯本：好的。古人各自有其教法訓誡，這裡就不一一敘述了。此外，還應當守護自己的內心，不要使它產生誇耀和嫌棄的情緒，要做到運用自如。應當誦讀大乘經典，理解第一義諦（最高真理）。親近善知識（指導修行的人），請教有經驗的修行者。不要固執己見，不要炫耀自己的長處。立志于忍辱，行為應當依據經典。聽聞正法，不詆譭僧尼。停止世俗的各種善行（指不以解脫為目標的善行），不貪圖名利。遠離邪惡，處理事情務必忠誠。將過錯歸於自己，深深告誡自己不要說花言巧語。一心不亂，視他人如佛。捐棄世俗的技能，只求往生凈土。身心必須清凈。像這樣等等無量的善行都應當修習，能夠幫助正道。更要割捨世俗的染污之心，對於憎恨和喜愛這兩種境況，沒有諸多的留戀和障礙。凝心如一，必定往生凈土。這樣的功德非常大，無法完全敘述。因此，在這種法門中，秘密地修習這些行為，高尚而不求名聲。能夠往生到西方極樂世界的人，哪裡知道有多少呢？然而在傳記中有名字的人，就像大海中的一滴水罷了。怎麼能夠衡量他們的數量呢？如果有人能夠依照教誡，只是實行這些行為，尚且能夠利益無量有冤業的眾生，何況是父母師長、法門眷屬、兄弟姊妹，以及平日裡解除我的患難、提攜我的人，會得不到利益呢？所以要知道，只要修習這些行為，恩情沒有不報答的。因此，應當一心念佛。阿彌陀佛（Amitabha，無量光佛）以及觀世音菩薩（Avalokiteshvara）和大勢至菩薩（Mahasthamaprapta）的境界非常深奧，在苦海中難以親近，難以憶念。為什麼呢？因為能夠憶念他們的人必定解脫。聽聞他們的名號尚且困難，何況是親近他們。經典上說：『如果善男子善女人只是聽聞佛的名號和兩位菩薩的名號，就能消除無量劫生死之罪，何況是憶念他們。』如果唸佛的人，應當知道這個人是人中的芬陀利華（Pundarika，白蓮花）。觀世音菩薩和大勢至菩薩是他的殊勝朋友。他將安坐于道場，出生于諸佛之家。因此，十方如來示現廣長舌相，慇勤勸勉。娑婆教主（釋迦牟尼佛）告誡叮嚀，他的言辭懇切，使五濁（劫濁、見濁、煩惱濁、眾生濁、命濁）的眾生必定修習這個法門，才能得度世。為什麼呢？因為那些五濁的眾生身心都 俱
【English Translation】 English version: Very well. The ancients each had their own teachings and instructions, which I will not describe one by one here. Furthermore, one should also guard one's own mind, not allowing it to generate emotions of boasting and disdain, and one should be able to use it freely. One should recite the Mahayana sutras, understand the First Principle (the highest truth). Be close to good friends (those who guide practice), and ask experienced practitioners. Do not be stubborn in your own opinions, and do not show off your own strengths. Aspire to patience and humility, and conduct should be based on the scriptures. Listen to the correct Dharma, and do not slander monks and nuns. Cease worldly good deeds (referring to good deeds that do not aim for liberation), and do not be greedy for fame and profit. Stay away from evil, and be faithful in handling affairs. Attribute faults to oneself, and deeply admonish oneself not to speak flowery words. Be single-minded and undisturbed, and see others as Buddhas. Abandon worldly skills, and only seek rebirth in the Pure Land. The body and mind must be pure. Like this and so on, countless good deeds should be practiced, which can help the right path. Furthermore, one should relinquish worldly defilements, and have no attachments or obstacles to the two states of hatred and love. Concentrate the mind as one, and one will surely be reborn in the Pure Land. Such merit is very great and cannot be fully described. Therefore, in this Dharma method, secretly practice these actions, be noble without seeking fame. How many people can be reborn in the Western Pure Land? However, those who have names in biographies are like a drop of water in the ocean. How can their number be measured? If someone can follow the teachings and simply practice these actions, they can still benefit countless sentient beings with karmic debts, let alone parents, teachers, Dharma relatives, siblings, and those who relieve my suffering and help me on weekdays, how could they not benefit? Therefore, know that as long as you practice these actions, kindness will not go unrewarded. Therefore, one should single-mindedly recite the Buddha's name. Amitabha (Amitabha, Infinite Light Buddha) and the realms of Avalokiteshvara (Avalokiteshvara) and Mahasthamaprapta (Mahasthamaprapta) are very profound, and it is difficult to be close to them and difficult to remember them in the sea of suffering. Why? Because those who can remember them will surely be liberated. It is difficult even to hear their names, let alone be close to them. The sutra says: 'If good men and good women only hear the names of the Buddha and the two Bodhisattvas, they can eliminate the sins of countless kalpas of birth and death, let alone remember them.' If one recites the Buddha's name, one should know that this person is a Pundarika (Pundarika, white lotus) among people. Avalokiteshvara Bodhisattva and Mahasthamaprapta Bodhisattva are his excellent friends. He will sit in the Bodhimanda and be born into the family of all Buddhas. Therefore, the Tathagatas of the ten directions show the broad and long tongue, earnestly exhorting. The Lord of the Saha world (Sakyamuni Buddha) admonishes and urges, his words are earnest, so that the sentient beings of the five turbidities (the turbidity of the kalpa, the turbidity of views, the turbidity of afflictions, the turbidity of sentient beings, and the turbidity of life) must practice this path in order to be liberated from the world. Why? Because the bodies and minds of those sentient beings of the five turbidities are both both
苦。以苦為命。猶水火聚。而佛特於苦處行悲最深正應機宜。如水如月。感應道交故也。是故世尊自成正覺至入涅槃。其音不二。於法說中。始從華嚴會上。終極法華道場。玉音佈告稱述何窮。彼會所有大心勝志之士。承順茲旨。悉皆起愿。而求生也。何況我等末世鈍機流浪者哉。有識之流須銘肌骨。自是彌陀願力不斷。代不乏人。聖人以此唱之於前賢者以此繼之於后。廓然遍乎十方三世。何止天下。霈然充乎六道四生。奚但人倫。天神向化。鬼物順之。若人非人無不讚仰。載諸行事。具諸典章。盈溢乎海藏龍宮。遍佈乎人間天上。深根固蒂悉應群機。蓋皆我彌陀願力致然也。佛言。最後惡世我法滅時。惟此教典多留百年。以度群有。然則此法豈非我等殿後之至訓也。彼飛禽名八八鴝鵒者。墮在愚癡妄想異類之中。以能隨人稱名亦承三昧力故。尚于埋處生蓮。何況於人。人而不如。可謂不知愧矣。餘生于末世。正值后五百歲。故人根淺薄疑惑不信。又復異見邪解各執不同。遞相誘掖。使彼正行之人多被惑亂傷感盈懷。是故集彼禪教凈土諸文及諸經卷。取其極深至要之義。述作此說。類以成編。流佈世間。斥邪顯正。普愿法界眾生。於此說中一見開解了悟真心。知彌陀依正還在西方。達西方依正不離本性。但含識者皆同
往生。悉深入其階位也。更願先覺不吝慈悲。見未悟人。如法教導。前人若昧。可與隨根應病剖析幽微。更為宣說。彼若一念信解行愿必成。往生可期。功莫稱述。縱有異報牢固信樂不深。但一句染神亦成緣種。展轉利益無盡無窮。勸發之功非不大矣。若人果能如是不師於心。不欺不妄。隨此正教。誨人不倦者。縱自不行。即為已行縱自未學。即為已學。何以故。法界一相無自他故。如昔有人。自於一生未曾修行。但能二次悉傾己有。平等一心建會勸人同唸佛故。命終之時亦得往生。其事昭著。故知能發慈悲之心。示攝受之相。及能利彼勸人念者。所得弘多。誠為無上法王所使。但不可執己謂定不必修耳。是故三昧甚深法門如海。顯利之事豈能盡言。聊記所聞為世勸發。
獨示一愿四義之門第十九
或有問曰。唸佛勸發之書吾于古人見之多矣。雖唱和相尋。言有同異。而義豈有異哉。若此集者。除述依正明觀慧分折攝顯眾義等。余如斥妄顯真之類。余若未之聞也。雖古之至人。尚未肯盡。如有所待。況某於此而敢輕視哉。余雖不能入直指之道。而亦獲新聞之益。敢問何謂而作也。答曰。噫余傷世之不軌道也。而悉逐塊陷邪。故為之說。豈余之好辯哉。蓋出乎不得已也。又問。此三昧說既詳且明。或謂難至
。還可以一句而盡其義乎。答。何必一句。亦可以一言而盡。何謂一言。所謂愿也。何謂一句。所謂戒解行向也。然此一部之義不出戒解行向一句。戒解行向一句必從愿起。乃可以一言盡也。或廣或略卷舒自由。豈復滯於一隅者哉。何謂為戒。行人既修三昧。若不持戒。雖有信心。為彼世間惡緣雜染相侵相奪。塵勞難遣。毀壞法身。令解入邪不得往生。經云。若一日夜持沙彌戒持具足戒。即得往生。故必當持戒也。何謂為解。行人修此三昧求生極樂。若不以此深慧妙解知凈穢兩土東西敵立真實不謬。又知即此凈穢兩土全具我心不離當念。從何法修可得生彼。經云。讀誦大乘解第一義乃得往生。故必當正解也。何謂為行。行人求生凈土。慧解既正則必依解立行。六時行道三業無虧。直進不退。決期生彼。經云。修行六念迴向發願。一日乃至七日即得往生。故必當立行也。何謂為向。行人慾必往生。于如是戒解行等所生功德。及今一切時處。與無始來大小善根。一一回向凈土。臨終乃得決生。經云。迴向愿求生極樂國。譬如辦事於家歸家得用。故必當發回向也。此四大法門一句之義能攝一切善法。譬如四時成實谷果各得其要。失一不成。此四法門亦復如是。若失其一。三昧不成。是故須當四義具修乃滿一愿也。問。只此一
【現代漢語翻譯】 現代漢語譯本 還可以用一句話來概括它的意義嗎？回答：為什麼一定要用一句話呢？也可以用一個字來概括。什麼是一個字？就是『愿』（願力）。什麼是一句話？就是『戒』（持戒）、『解』（理解）、『行』（修行）、『向』（迴向）。然而，這部經的意義不出『戒解行向』這四個字，而『戒解行向』這四個字必定從『愿』（願力）開始。這樣就可以用一個字來概括全部意義了。或廣或略，伸縮自如，豈能拘泥於一個角落呢？ 什麼是『戒』（持戒）？修行人既然修習三昧（Samadhi，禪定），如果不持戒，即使有信心，也會被世間的惡緣和雜染所侵擾奪取，塵勞難以去除，毀壞法身，使理解偏離正道，不能往生。經書上說：『如果能一日一夜持沙彌戒（Śrāmaṇera Precepts）或具足戒（Bhikkhu Precepts），就能往生。』所以必須持戒。 什麼是『解』（理解）？修行人修習這個三昧（Samadhi，禪定），求生極樂世界，如果不以深刻的智慧和精妙的理解，認識到凈土（Pure Land）和穢土（Impure Land）東西對立，真實不虛，又知道這凈土和穢土完全具備於我的心中，不離當下的念頭，那麼從什麼法門修習才能往生到那裡呢？經書上說：『讀誦大乘經典，理解第一義諦才能往生。』所以必須要有正確的理解。 什麼是『行』（修行）？修行人求生凈土，既然有了正確的理解，就必須依據理解來建立行動，六時（晝夜六時）行道，身口意三業沒有虧損，勇猛精進不退轉，決心往生到極樂世界。經書上說：『修行六念（唸佛、念法、念僧、念戒、念施、念天），迴向發願，一日乃至七日就能往生。』所以必須要有修行。 什麼是『向』（迴向）？修行人想要必定往生，對於像這樣持戒、理解、修行等所產生的功德，以及現在一切時處，和無始以來大大小小的善根，一一回向凈土，臨終才能決定往生。經書上說：『迴向發願求生極樂世界，譬如在家辦事，最終要回家才能使用。』所以必須要有迴向。這四大法門一句話的意義能夠攝取一切善法，譬如四季成就真實的穀物果實，各自有其重要之處，缺少一個都不行。這四個法門也是這樣，如果缺少一個，三昧（Samadhi，禪定）就不能成就。所以必須四種意義都具備修習才能圓滿一個願望。問題：僅僅這一個
【English Translation】 English version Can its meaning be exhausted in just one sentence? Answer: Why necessarily one sentence? It can also be exhausted in one word. What is one word? It is what is called 'Vow' (愿, aspiration). What is one sentence? It is what is called 'Precepts' (戒, moral discipline), 'Understanding' (解, comprehension), 'Practice' (行, conduct), and 'Dedication' (向, directing merit). However, the meaning of this entire scripture does not go beyond the sentence of 'Precepts, Understanding, Practice, and Dedication,' and this sentence of 'Precepts, Understanding, Practice, and Dedication' must arise from 'Vow' (愿, aspiration). Only then can it be exhausted in one word. Whether broad or concise, expanding or contracting freely, how can one be confined to a single corner? What are 'Precepts' (戒, moral discipline)? If a practitioner, having cultivated Samadhi (三昧, concentration), does not uphold precepts, even with faith, they will be invaded and seized by worldly evil conditions and defilements, making it difficult to dispel the dust and toil, destroying the Dharma body, causing understanding to enter into wrong paths, and preventing rebirth. The scriptures say: 'If one upholds the Śrāmaṇera Precepts (沙彌戒, novice precepts) or the Bhikkhu Precepts (具足戒, full precepts) for even one day and night, one will attain rebirth.' Therefore, one must uphold precepts. What is 'Understanding' (解, comprehension)? If a practitioner cultivates this Samadhi (三昧, concentration), seeking rebirth in the Pure Land (極樂, Sukhavati), without using profound wisdom and subtle understanding to know that the Pure Land (凈土) and the Impure Land (穢土) stand in true and unwavering opposition to each other, and also knowing that these Pure and Impure Lands are fully present in one's mind, not separate from the present moment, then from what Dharma can one cultivate to be reborn there? The scriptures say: 'Reading and reciting the Mahayana scriptures and understanding the First Principle (第一義) will lead to rebirth.' Therefore, one must have correct understanding. What is 'Practice' (行, conduct)? If a practitioner seeks rebirth in the Pure Land, having established correct understanding, they must then base their actions on that understanding, practicing the Way in the six periods (六時, six periods of day and night), with no deficiencies in the three karmas (三業, body, speech, and mind), advancing directly without retreat, determined to be reborn there. The scriptures say: 'Cultivating the six recollections (六念, mindfulness of the Buddha, Dharma, Sangha, precepts, generosity, and devas), dedicating merit and making vows, for one day or even seven days, one will attain rebirth.' Therefore, one must establish practice. What is 'Dedication' (向, directing merit)? If a practitioner desires certain rebirth, they must dedicate all the merits arising from upholding precepts, understanding, practicing, and so on, as well as all good roots, great and small, from all times and places since beginningless time, to the Pure Land, so that they may be assured of rebirth at the time of death. The scriptures say: 'Dedicate merit and vow to be reborn in the Land of Ultimate Bliss, just as one works at home and returns home to use it.' Therefore, one must make dedication. The meaning of this one sentence of the four great Dharma gates can encompass all good Dharmas, just as the four seasons bring forth true grains and fruits, each with its essential role, and lacking one, it cannot be accomplished. These four Dharma gates are also like this; if one is lacking, Samadhi (三昧, concentration) cannot be accomplished. Therefore, one must cultivate all four meanings completely to fulfill one's vow. Question: Just this one
句還成多句。答。多句即一句。一句即多句。多句一句攝義皆盡。不可謂多句義詳而一句義闕也。問。若是何不但說一句。答。多句廣說。一句略言。廣略雖殊。蓋各為其機皆能顯道。豈可但一句說而廢廣說也。又問。彼三家村裹匹夫匹婦行公行婆。東西不辨。菽麥不分。此持戒等一言四義懵然無知。或惟一心稱名。或但專勤禮拜而得往生。臨終徴驗昭著何也。答。此一心中何法不具。既從慧解信有二土。發行稱名迴向求生。豈更破乎佛戒。如是四義既具。諸行不立而成。遂得往產生其初願。豈可名為菽麥東西不分不辨者哉。問。若爾行者但當一心諸行自具。更不必立四義等也。答。若先知四義而一心者。如以基地堅牢故則永無退轉。若先一心而具四義者。雖得往生。于中忽遇魔惡邪黨。則多有退轉。是知還以四義為優也。繼時問眾將散。忽有承上問意復作問曰。我聞凈土勸修之書自古及今作者多矣。其辭義純善。悉應機宜將遍於人間世。又依教得生者已廣。可謂義無餘蘊矣。云何於今更有所作。使學者有異解耶。今詳此集。義若述古。古人已明。不須更說。義若別立。今人莫解。恐成臆見。若不出二句而說。不知為名耶。為利耶。愿聞其要。答。噫陋矣。子之難誨難明也。吾聞古人立言必祖佛經。既祖佛經。雖一句
【現代漢語翻譯】 現代漢語譯本 問：一句還是多句更好？ 答：多句即是一句，一句即是多句。多句和一句都包含了全部意義，不能說多句意義詳盡而一句意義缺失。 問：如果是這樣，為什麼不只說一句？ 答：多句是廣泛的闡述，一句是簡略的表達。雖然廣略不同，但都是爲了適應不同的根機，都能顯明真理。怎麼可以只用一句而廢棄廣泛的闡述呢？ 又問：那些三家村裡的普通男女，不辨東西，分不清豆麥，對持戒等一言四義懵然無知，或者只是一心稱念佛名，或者只是專心勤奮地禮拜，卻能往生，臨終時的瑞相非常明顯，這是為什麼呢？ 答：這一心中包含了所有的法。既然從智慧理解上相信有娑婆和凈土二土，發起願行稱念佛名，迴向求生凈土，難道還會違背佛的戒律嗎？這樣四義已經具備，各種修行自然成就，於是得以往生，成就最初的願望。怎麼能說他們是不辨豆麥、不辨東西的人呢？ 問：如果這樣，修行人只要一心，各種修行自然具備，更不必建立四義等了。 答：如果先知道四義而一心，就像地基堅固，所以永遠不會退轉。如果先一心而具備四義，雖然可以往生，但如果遇到魔惡邪黨，就容易退轉。所以說還是以四義為優勝。 過了一會兒，眾人將要散去，忽然有人承接上面的問題，又問：我聽說凈土勸修的書籍，自古至今作者很多，他們的辭藻義理純正善良，完全適應各種根機，將要遍佈人間。而且依靠教法得以往生的人已經很多，可以說是義理沒有遺漏了。為什麼現在還要再寫書，使學習的人產生不同的理解呢？現在詳細考察這部集子，義理如果只是闡述古人的觀點，古人已經說得很明白了，不需要再說。義理如果是另外建立新的觀點，現在的人不能理解，恐怕會成為臆測之見。如果不是這兩種情況，那寫書是爲了什麼呢？是爲了名聲嗎？還是爲了利益嗎？希望聽到其中的要點。 答：唉，你真是難以教誨，難以明白啊！我聽說古人立言一定要遵循佛經。既然遵循佛經，即使一句 English version Q: Is one sentence or multiple sentences better? A: Multiple sentences are the same as one sentence, and one sentence is the same as multiple sentences. Multiple sentences and one sentence both contain all the meanings. It cannot be said that multiple sentences are detailed in meaning while one sentence lacks meaning. Q: If that's the case, why not just say one sentence? A: Multiple sentences are a broad explanation, and one sentence is a brief expression. Although the breadth and brevity are different, they are both to adapt to different capacities and can all reveal the truth. How can we abandon the broad explanation by using only one sentence? Q: Those ordinary men and women in Sanjia Village (Three Family Village), who cannot distinguish east from west, and cannot distinguish beans from wheat, are ignorant of the 'Four Meanings in One Statement' such as upholding precepts. Some only single-mindedly recite the Buddha's name, or only diligently prostrate, but they can be reborn in the Pure Land, and the auspicious signs at the time of death are very obvious. Why is this? A: This single mind contains all the Dharmas. Since they believe in the two lands of Saha (this world) and Pure Land from the wisdom of understanding, initiate vows and practices, recite the Buddha's name, and dedicate the merit to seek rebirth in the Pure Land, how can they violate the Buddha's precepts? In this way, the four meanings are already complete, and various practices are naturally accomplished, so they can be reborn and fulfill their original vows. How can they be called people who cannot distinguish beans from wheat or east from west? Q: If that's the case, practitioners only need to be single-minded, and all kinds of practices will naturally be complete. There is no need to establish the four meanings, etc. A: If you know the four meanings first and then are single-minded, it is like the foundation is solid, so there will never be regression. If you are single-minded first and then have the four meanings, although you can be reborn, if you encounter evil demons or heretical parties, you are prone to regression. So it is known that the four meanings are superior. After a while, the crowd was about to disperse, and suddenly someone took up the previous question and asked: I have heard that there are many books on Pure Land exhortation to practice, written by authors from ancient times to the present. Their words and meanings are pure and good, completely adapted to various capacities, and are about to spread throughout the human world. Moreover, there are already many people who have been reborn in the Pure Land by relying on the teachings, and it can be said that the meaning is not omitted. Why do you still write books now, causing learners to have different understandings? Now, after examining this collection in detail, if the meaning is only to explain the views of the ancients, the ancients have already said it very clearly, and there is no need to say it again. If the meaning is to establish new views separately, people now cannot understand it, and I am afraid it will become speculative views. If it is not these two situations, then what is the purpose of writing the book? Is it for fame? Or is it for profit? I hope to hear the key points. A: Alas, you are really difficult to teach and difficult to understand! I have heard that the ancients must follow the Buddhist scriptures when establishing words. Since following the Buddhist scriptures, even one sentence
【English Translation】 English version Q: Is one sentence or multiple sentences better? A: Multiple sentences are the same as one sentence, and one sentence is the same as multiple sentences. Multiple sentences and one sentence both contain all the meanings. It cannot be said that multiple sentences are detailed in meaning while one sentence lacks meaning. Q: If that's the case, why not just say one sentence? A: Multiple sentences are a broad explanation, and one sentence is a brief expression. Although the breadth and brevity are different, they are both to adapt to different capacities and can all reveal the truth. How can we abandon the broad explanation by using only one sentence? Q: Those ordinary men and women in Sanjia Village (Three Family Village), who cannot distinguish east from west, and cannot distinguish beans from wheat, are ignorant of the 'Four Meanings in One Statement' such as upholding precepts. Some only single-mindedly recite the Buddha's name, or only diligently prostrate, but they can be reborn in the Pure Land, and the auspicious signs at the time of death are very obvious. Why is this? A: This single mind contains all the Dharmas. Since they believe in the two lands of Saha (this world) and Pure Land from the wisdom of understanding, initiate vows and practices, recite the Buddha's name, and dedicate the merit to seek rebirth in the Pure Land, how can they violate the Buddha's precepts? In this way, the four meanings are already complete, and various practices are naturally accomplished, so they can be reborn and fulfill their original vows. How can they be called people who cannot distinguish beans from wheat or east from west? Q: If that's the case, practitioners only need to be single-minded, and all kinds of practices will naturally be complete. There is no need to establish the four meanings, etc. A: If you know the four meanings first and then are single-minded, it is like the foundation is solid, so there will never be regression. If you are single-minded first and then have the four meanings, although you can be reborn, if you encounter evil demons or heretical parties, you are prone to regression. So it is known that the four meanings are superior. After a while, the crowd was about to disperse, and suddenly someone took up the previous question and asked: I have heard that there are many books on Pure Land exhortation to practice, written by authors from ancient times to the present. Their words and meanings are pure and good, completely adapted to various capacities, and are about to spread throughout the human world. Moreover, there are already many people who have been reborn in the Pure Land by relying on the teachings, and it can be said that the meaning is not omitted. Why do you still write books now, causing learners to have different understandings? Now, after examining this collection in detail, if the meaning is only to explain the views of the ancients, the ancients have already said it very clearly, and there is no need to say it again. If the meaning is to establish new views separately, people now cannot understand it, and I am afraid it will become speculative views. If it is not these two situations, then what is the purpose of writing the book? Is it for fame? Or is it for profit? I hope to hear the key points. A: Alas, you are really difficult to teach and difficult to understand! I have heard that the ancients must follow the Buddhist scriptures when establishing words. Since following the Buddhist scriptures, even one sentence
義。假使大千世界塵數眾生皆如普賢。經劫而談。理趣猶尚不盡。豈古人已說今人不可言哉。豈先佛已說古人不可言哉。不知今人不述古人之言。古人之言行不顯。古人不垂今人之誡。今人之志慮無憑。又義雖述古。意趣不重。語雖別立。理不異古。但以世去人逝所解異端。雖決甲疑。復增乙病。乙病既復。丙疾又生。展轉多岐流於岐見。又彼聖賢之書雖則山高海積。泯滅者多。後學機遲。卒難尋究。是故於彼廣文中。摘其精華簡要之義。急欲解當世之惑。集以成帙。盡壬癸之沉痾。豈為利名乎哉。子之所問慚且愧矣。譬如大海添流。海豈厭其深廣。巍山如土。山奚惡其崇高。又今人之疑古所未聞。古人之偏今人莫至。去聖既遠。故當依經辨明今人之疑也。又如滿室並金之藥雖貴。若不診其疾而擇其對者用之。非但疾之弗瘳。命亦難保。又經中一義萬解萬明。何厭乎言之再聞。何憚乎言之未聞也。子當以此三昧披究詳明。立大願行。直進于道求生凈土。慎毋更待臨行決別之際。愛境惜身。如生龜脫殼。萬苦攢心而自悔焉。
示唸佛滅罪義門第二十
有客問曰。唸佛三昧直指始於極樂依正之境。終則求生行愿之門。無不畢備。但經有稱佛一聲能滅八十億劫生死重罪之句。某於此語不能無惑。若果有此理。今
{ "translations": [ "現代漢語譯本：道理是這樣的。即使整個大千世界的眾生數量如普賢菩薩一樣眾多，用無數劫的時間來談論『理趣』，也仍然無法完全表達。難道古人已經說過的，今人就不能再說嗎？難道先佛已經說過的，古人就不能再說嗎？如果今人不闡述古人的言論，古人的言行就不會彰顯；如果古人不留下對今人的告誡，今人的志向和考慮就沒有依據。而且，即使闡述的是古義，意趣也不應重複；即使語言有所不同，道理也不應背離古義。只是因為時代變遷，人們逝去，理解出現了不同的偏差，即使解決了甲的疑惑，又會增加乙的病癥。乙病剛解決，丙病又產生。這樣輾轉下去，就會出現許多歧路，最終流於片面的見解。而且，那些聖賢的書籍，雖然堆積如山如海，但泯滅的很多，後來的學習者資質遲鈍，很難尋究。因此，我從那些廣博的文章中，摘取其精華和簡要的意義，急切地想要解除當世的迷惑，彙集成冊，以消除人們長久的沉疴，難道是爲了追逐名利嗎？您所問的問題，讓我感到慚愧啊！譬如向大海中注入水流，大海難道會嫌棄其深廣嗎？巍峨的高山堆積泥土，山難道會厭惡其崇高嗎？而且，今人疑惑的是古人未曾聽聞的，古人的偏頗是今人無法達到的。由於距離聖人已經很遙遠，所以應當依據經典來辨明今人的疑惑。又如滿屋都是珍貴的金製藥物，即使再貴重，如果不診斷病情，選擇對癥的藥物來使用，非但疾病不能痊癒，性命也難以保全。而且，經典中的一個義理，可以有萬種解釋，萬種闡明，為何厭倦再次聽到？為何害怕聽到未曾聽過的？您應當用這種三昧來深入研究，詳細明白，立下大愿，努力修行，直接前進于道，求生凈土。千萬不要等到臨終訣別的時候，才貪愛環境，珍惜身體，就像活烏龜脫殼一樣，萬般痛苦涌上心頭，那時後悔就晚了。 \n\n第二十 示唸佛滅罪義門\n\n有客人問道：『唸佛三昧』（通過唸誦佛的名號以達到一心不亂的境界）直接指向極樂世界的依報和正報之莊嚴，最終是爲了求生凈土的行愿之門，無不完備。但是經典中有『稱佛一聲能滅八十億劫生死重罪』的說法，我對這句話不能沒有疑惑。如果真有這個道理，那麼現在", "English version: The principle is like this: Even if the number of sentient beings in the entire Great Chiliocosm were as numerous as the Bodhisattvas Samantabhadra, and they spent countless kalpas discussing the 'essence of the teachings,' they still could not fully express it. Is it that what the ancients have already said, people of today cannot say again? Is it that what the Buddhas of the past have already said, people of the past cannot say again? If people of today do not expound the words of the ancients, the words and deeds of the ancients will not be manifested; if the ancients do not leave admonitions for the people of today, the aspirations and considerations of the people of today will have no basis. Moreover, even if what is expounded is the ancient meaning, the intention should not be repeated; even if the language is different, the principle should not deviate from the ancient meaning. It is only because times have changed, people have passed away, and different deviations have arisen in understanding, that even if the doubt of A is resolved, the illness of B will be increased. As soon as the illness of B is resolved, the disease of C will arise again. Continuing in this way, many divergent paths will appear, ultimately leading to one-sided views. Moreover, those books of the sages, although piled up like mountains and seas, many have been lost, and later learners are slow in understanding, making it difficult to find and investigate. Therefore, I have extracted the essence and concise meaning from those extensive texts, eagerly wanting to resolve the confusion of the present age, and compiled them into a volume to eliminate people's long-standing chronic illnesses. Is it for the pursuit of fame and gain? The question you ask makes me feel ashamed! It is like pouring water into the sea; would the sea dislike its depth and breadth? A towering mountain accumulating soil; would the mountain dislike its height? Moreover, what people of today doubt is what the ancients have never heard of, and the biases of the ancients are what people of today cannot reach. Since we are far from the sages, we should rely on the scriptures to clarify the doubts of the people of today. Furthermore, like a room full of precious gold medicines, even if they are precious, if you do not diagnose the illness and choose the right medicine to use, not only will the disease not be cured, but life will also be difficult to preserve. Moreover, one principle in the scriptures can have ten thousand explanations and ten thousand clarifications. Why be tired of hearing it again? Why be afraid of hearing what has not been heard? You should use this samadhi (state of meditative consciousness) to study deeply and understand clearly, make great vows, diligently cultivate, and go directly to the path, seeking rebirth in the Pure Land. Be careful not to wait until the moment of final farewell, then be greedy for the environment and cherish the body, like a living turtle shedding its shell, with all kinds of pain welling up in your heart, and then it will be too late to regret. \n\nSection 20: Showing the Meaning of Eliminating Sins Through Mindfulness of the Buddha\n\nA guest asked: 'The Samadhi of Mindfulness of the Buddha' (唸佛三昧) (the state of meditative concentration achieved through reciting the Buddha's name) directly points to the adornments of the Land of Ultimate Bliss, both its environment and its inhabitants, and ultimately to the gate of vows and practices for seeking rebirth in the Pure Land, without anything lacking. However, there is a saying in the scriptures that 'reciting the Buddha's name once can eliminate the heavy sins of eighty billion kalpas of birth and death.' I cannot help but have doubts about this statement. If there is really such a principle, then now" ] }
觀世人若貴若賤。於盡生中。未有不一稱其名者。則當皆滅如是重罪悉生極樂世界矣。何故世人依舊業識茫茫。死時如落湯螃蟹。升墜不識所之。滅罪之義何在。不應佛語有虛妄者。愿為釋答。答曰。至哉問也。彼世間未悟之人因子所問。於此三昧必不退轉直生凈土矣。今世行人皆謂此說是方便勸進之語。豈知是佛真實之說必不我欺也。子豈不聞汝于無量劫前與世尊釋迦牟尼同爲凡夫之義否。而我世尊成道以來。已經爾所塵點劫數。此塵點劫妙經委明。然我亦于爾所劫中。在凡夫地漂零六道。造諸結業不可限量。同佛至今久遠無異。如此塵劫安可稱量。假使有人。於一生內不說余善。但稱佛名。盡壽聲聲不絕。隨其所稱之名。一一皆滅八十億劫生死重罪。然盡一生以及他生稱佛。滅罪劫數雖多。若比如是極大久遠塵點之劫。正如指上土欲比大地土耳。豈可謂稱佛名能滅多劫罪故。更無餘劫之業障我生凈土耶。而不知未滅之罪劫數長久。無始無際。與佛同壽。實過如是八十億等數量劫外。又如炬火雖熱。欲消大地之雪。豈易融泮。故雖唸佛滅罪。未得生者。其義如是。況人長劫造業心堅。唸佛片時心弱。退易進難。又況與佛同爲凡夫之前劫數轉倍。乃至煩惱無始。發心在近。罪豈易滅。可不思之。今謂一日至七日一心不
【現代漢語翻譯】 現代漢語譯本 觀世人，無論尊貴還是卑賤，在一生之中，沒有不曾稱念阿彌陀佛名號的。如果這樣，應當都能滅除如此深重的罪業，全部往生極樂世界才對。為什麼世人依舊業識昏昧，死的時候就像落入開水中的螃蟹一樣驚慌失措，不知道該往哪裡去，滅罪的意義又在哪裡呢？不應該佛說的話有虛妄不實之處啊，希望您能為我解釋解答。 回答說：『問得太好了！世間未開悟的人因為你所問的問題，對於這個三昧（正定）必定不會退轉，直接往生凈土了。現在世間修行人，都認為這種說法是方便勸導的話語，哪裡知道這是佛真實的說法，必定不會欺騙我們啊！你難道沒有聽過你在無量劫之前，與世尊釋迦牟尼佛同爲凡夫的說法嗎？而我世尊成道以來，已經經過了像恒河沙數一樣多的劫數。』（關於塵點劫的詳細說明在《妙法蓮華經》中有詳細闡述）『然而我也在像那樣多的劫數中，在凡夫的地位上漂泊於六道輪迴，造作各種罪業，無法窮盡，與佛至今的久遠時間沒有什麼不同。如此漫長的劫數怎麼可以稱量呢？假設有人，在一生之中不做其他善事，只稱唸佛的名號，盡其一生，聲音聲聲不斷絕，隨著他所稱念的名號，每一個名號都能滅除八十億劫生死輪迴的深重罪業。然而盡一生以及其他生稱念佛名，滅除的罪業劫數雖然很多，如果比如如此極大久遠的塵點劫數，就好像用手指上的土去比擬大地上的土一樣。怎麼可以說稱念佛名能滅除很多劫的罪業，就沒有其餘劫數的業障障礙我往生凈土呢？』 『而不知道未滅的罪業劫數長久，無始無終，與佛的壽命一樣長，實際上超過了像八十億等數量的劫數之外。又像火炬雖然熾熱，想要融化大地上的積雪，哪裡容易融化呢？所以雖然唸佛滅罪，卻未能往生的人，道理就是這樣。何況人長久以來造作罪業，心念堅固，唸佛的時間短暫，心念薄弱，容易退轉而難以精進。又何況與佛同爲凡夫之前的劫數更加倍增，乃至煩惱無始無終，發菩提心的時間很近，罪業哪裡容易滅除呢？難道不應該好好思考嗎？現在說從一天到七天一心不亂……』
【English Translation】 English version If people, whether noble or lowly, throughout their lives, have all not uttered the name of Amitabha Buddha, then they should all be able to eradicate such heavy sins and be reborn in the Land of Ultimate Bliss. Why is it that people are still muddled with karmic consciousness, and at the time of death, they are as panicked as crabs thrown into boiling water, not knowing where to go? Where is the meaning of eradicating sins? The Buddha's words should not be false. I hope you can explain and answer this. The answer is: 'An excellent question! Because of your question, those who are not enlightened in this world will surely not regress from this Samadhi (right concentration) and will directly be reborn in the Pure Land. Now, practitioners in the world all say that this statement is a convenient and encouraging word, but how do they know that this is the Buddha's true statement and will surely not deceive us! Have you not heard that you and Shakyamuni Buddha were both ordinary beings countless kalpas ago? And since my World Honored One attained enlightenment, he has already passed through as many kalpas as there are dust particles in the Ganges River.' (The detailed explanation of dust-particle kalpas is elaborated in the Lotus Sutra). 'However, I have also been wandering in the six realms in the position of an ordinary being for as many kalpas, creating all kinds of karmic sins that cannot be exhausted, and there is no difference from the Buddha's long time until now. How can such a long kalpa be measured? Suppose there is someone who does not do other good deeds in his life, but only recites the name of the Buddha, and his voice is continuous throughout his life. With each name he recites, he can eradicate eighty billion kalpas of heavy sins of birth and death. However, although reciting the Buddha's name throughout one's life and other lives can eradicate many kalpas of sins, if compared to such extremely long dust-particle kalpas, it is like comparing the soil on a finger to the soil on the earth. How can it be said that reciting the Buddha's name can eradicate many kalpas of sins, and there will be no remaining kalpas of karmic obstacles preventing my rebirth in the Pure Land?' 'And they do not know that the kalpas of sins that have not been eradicated are long, without beginning or end, as long as the Buddha's life, and actually exceed the number of kalpas like eighty billion. Moreover, like a torch, although hot, how easy is it to melt the snow on the earth? Therefore, those who recite the Buddha's name to eradicate sins but fail to be reborn, the reason is like this. Moreover, people have been creating sins for a long time, and their minds are firm. The time of reciting the Buddha is short, and their minds are weak, easy to regress and difficult to advance. Moreover, the number of kalpas before being ordinary beings with the Buddha is even more multiplied, and even afflictions are without beginning or end, and the time of generating Bodhicitta (the aspiration for enlightenment) is very recent. How can sins be easily eradicated? Shouldn't you think about it carefully? Now it is said that from one day to seven days, with one mind unperturbed...'
亂。即得往生。及臨命終時一心不亂稱佛一聲。即滅八十億劫生死重罪。乃至極惡逆人臨終獄火相現。能稱十念悉生凈土者。蓋仗我稱佛名號滅罪威神一隙之功。承佛速疾救護大愿之力。譬如壯士正戰。墮圍臨危倉卒之際。得一勇夫。與之強弓銳刃良馬善策。即便猛發其志。勇身馬上奮揚威武。努力揮挽突圍而出。戰勝獲功偃寇施恩。歸奉其主永享豐樂。此亦如是。彼佛接引生極樂國。其義若此。故云。稱佛一聲滅八十億劫生死重罪。非謂如今唸佛人今日三。明朝四。且猶且豫。或見目前些兒聲色境界。便被牽拽將去。全無把捉。與不曾念者一般。欲因一稱之中真實滅多劫罪。使便不為障即生凈土。其可得乎。然如此念者。聲聲非不滅如是劫數罪。但因初心緩故。報生亦緩。止可作他世生緣耳。或能稱念不息。雖成聚露成流之功。豈得與前說較優劣速疾哉。若人精進能如前說。生猶反掌。如箭取的決無不中。故知散心念者。及雖志誠未離妄想者。或被如是劫外之罪所障。但報在他生。不能即應其功。若勵聲竭志勇猛念者。既滅爾所劫罪。由勇疾力。余劫之罪不為障礙。便得十念成就往生凈土。此義瞭然可見。決定無疑。豈可因悠悠唸佛之人。依舊業識茫茫。死時如落湯螃蟹。而疑佛為妄語。但是勸進之說哉。故知佛力
【現代漢語翻譯】 現代漢語譯本 散亂（的狀態）也能往生。以及臨命終時一心不亂地稱念佛號一聲，就能消滅八十億劫生死重罪。乃至極惡的逆人，臨終時地獄之火顯現，如果能稱念十聲，都能往生凈土。這依靠的是我稱念佛名號滅罪的威神之力，以及承蒙佛陀迅速救護的大愿之力。譬如壯士正在戰鬥，陷入包圍，面臨危急倉促之際，得到一位勇夫，給他強弓銳利的刀刃、良馬和好的計策，他便能猛發其志，勇敢地騎在馬上奮揚威武，努力揮動（武器）突圍而出，戰勝敵人，獲得功勞，使敵人屈服，施恩於人，歸順他的主人，永遠享受豐樂。這（臨終唸佛往生）也是如此。阿彌陀佛接引眾生往生極樂世界，道理就是這樣。所以說，稱念佛號一聲，能消滅八十億劫生死重罪，不是說如今唸佛人今天念三聲，明天念四聲，而且還猶豫不決，或者見到眼前一些聲色境界，就被牽著走了，完全沒有把握，和不曾唸佛的人一樣，想要因為一聲稱念之中真實地消滅多劫罪業，使得（罪業）不再成為障礙，立即往生凈土，這怎麼可能呢？然而，如此唸佛，聲聲並非不能消滅如是劫數的罪業，但因為最初發心遲緩，所以感得果報也遲緩，只能作為他世的往生之因罷了。或者能夠稱念不停止，雖然也能積聚露水成河流的功德，但怎麼能與前面所說的（精進唸佛）比較優劣和速度呢？如果有人精進，能夠像前面所說的那樣，往生就像反手一樣容易，像射箭取物一樣，絕對沒有不中的。所以要知道，散亂心念佛的人，以及雖然志誠但沒有離開妄想的人，或者被如是劫外的罪業所障礙，只能在來世得到果報，不能立即應驗其功。如果奮力高聲，竭盡心志，勇猛唸佛的人，既然消滅了那麼多的劫數罪業，由於勇猛迅速的力量，其餘劫數的罪業不再成為障礙，便能十念成就，往生凈土。這個道理非常明顯可見，決定無疑。怎麼可以因為悠悠忽忽唸佛的人，依舊業識茫茫，死時像落湯螃蟹一樣，就懷疑佛陀說的是妄語，只是勸人精進的話呢？所以要知道，佛力（不可思議）！
【English Translation】 English version Even with a distracted mind, one can be reborn (in the Pure Land). And when approaching the end of life, if one single-mindedly recites the Buddha's name once, one can extinguish the heavy sins of eighty billion kalpas of birth and death. Even the most wicked and rebellious person, when the fires of hell appear at the end of life, if they can recite (the Buddha's name) ten times, they will all be born in the Pure Land. This relies on the majestic and divine power of my recitation of the Buddha's name to extinguish sins, and on the power of the Buddha's great vow to quickly rescue and protect. It is like a strong warrior in battle, surrounded and facing imminent danger, who suddenly obtains a brave man, giving him a strong bow, sharp blade, fine horse, and good strategy. He can then vigorously arouse his will, bravely mount his horse, display his might, and strive to break through the encirclement, defeat the enemy, gain merit, subdue the enemy, bestow grace, return to his lord, and forever enjoy abundance and joy. This (rebirth through reciting the Buddha's name at the end of life) is also like this. Amitabha Buddha receives sentient beings and leads them to be born in the Land of Ultimate Bliss; the principle is like this. Therefore, it is said that reciting the Buddha's name once can extinguish the heavy sins of eighty billion kalpas of birth and death. This does not mean that present-day practitioners of Buddha-recitation recite three times today and four times tomorrow, and are still hesitant, or are immediately dragged away by some sights and sounds they see before them, without any control, just like those who have never recited the Buddha's name. How can one expect to truly extinguish the sins of many kalpas in one recitation, so that (the sins) will no longer be an obstacle and one can immediately be born in the Pure Land? However, such recitation does not mean that each recitation does not extinguish the sins of such kalpas, but because the initial aspiration is slow, the resulting retribution is also slow, and it can only be a cause for rebirth in another life. Or, if one can recite without ceasing, although one can accumulate the merit of gathering dew into a stream, how can it be compared to the superiority and speed of what was said earlier (about diligent recitation)? If a person is diligent and can do as described earlier, rebirth is as easy as turning one's hand, like shooting an arrow at a target, there is absolutely no miss. Therefore, know that those who recite with a scattered mind, and those who are sincere but have not left behind their delusions, or are obstructed by sins from kalpas outside of this one, can only receive retribution in a future life and cannot immediately experience the effect of their merit. If one recites vigorously, loudly, and with all one's heart, having extinguished the sins of so many kalpas, due to the power of courage and speed, the sins of the remaining kalpas will no longer be an obstacle, and one can achieve rebirth in the Pure Land with ten recitations. This principle is very clear and certain, without any doubt. How can one doubt that the Buddha's words are false, merely words of encouragement, just because people who recite the Buddha's name in a leisurely manner are still lost in their karmic consciousness and are like crabs dropped into boiling water at the time of death? Therefore, know that the Buddha's power (is inconceivable)!
廣大遍覆一切時處。能攝我小善入佛大愿。使同一味。拔諸眾生置安樂地。使一切劫罪皆得消滅。何止滅八十億劫之罪耶。如是稱佛功德實難可測。大乘圓頓橫超直截之旨。於斯可見。十疑論云。譬如十圍之索。千夫莫制。童子揮刃。須臾兩分。如觀經下輩生因之說。此喻才念滅罪即生者也。又如佛世有人。于佛眾會欲求出家。歷遍聖眾。悉以道眼觀察。皆謂此人永無善種。無肯度者。后至佛所。佛乃度之。比丘以是問佛。佛言。此人雖無善根。但于無量劫前。非二乘道眼所知。此人因採薪。為虎所逼。上樹避之。忽失聲稱南無佛。以此一稱名故。於此賢劫之中。值我得度。后當會道。此明一生唸佛未即獲報。於後世方得往生者也。以此例之。則知一稱佛名。雖未著何佛。尚能令人滅罪得道。何況彌陀願力超過十方。專注彼佛稱名功德所滅罪障可思議耶。經云。一稱南無佛。皆已成佛道。是斯說之明證也。故知若能稱彌陀名唸唸不休。此功德實難稱量。雖障重人有散心退轉者。其于往生之驗必在將來。又稱佛屬口。惟論其功。唸佛在心。乃彰其德。論功則在我不倦。彰德乃見佛現前。二義不同。優劣可見。口稱尚爾。況心念乎。是故我今因汝所問。依經述事。達諸同行決志之人。愿於此義如說修行。慎毋疑慮。
【現代漢語翻譯】 現代漢語譯本： 佛的願力廣大，普遍覆蓋一切時間和空間，能夠將我微小的善行融入佛的宏大誓願之中，使之融為一體。拔除所有眾生的痛苦，將他們安置在安樂的境地，使一切劫數的罪業都得以消滅。又何止是消滅八十億劫的罪業呢？這樣稱念佛的功德，實在是難以估量。大乘圓頓法門橫超直截的宗旨，由此可見一斑。《十疑論》中說：『譬如十圍粗的繩索，千個人也無法制服，但童子揮動刀刃，頃刻間就能將它斬斷。』如同《觀經》下品往生之因的說法，這個比喻就是說才唸佛就能滅罪即刻往生。還有，如同佛在世時，有人在佛的僧團中想要出家，眾阿羅漢用道眼觀察，都認為這個人永遠沒有善根，沒有人肯度化他。後來他來到佛的面前，佛就度化了他。比丘因此問佛，佛說：『這個人雖然沒有善根，但是在無量劫以前，不是二乘道眼所能知道的。這個人因為砍柴，被老虎逼迫，爬到樹上躲避，忽然失聲稱念「南無佛（Namo Buddha，皈依佛陀）」。因為這一聲稱念佛名的緣故，在這個賢劫（Bhadrakalpa，佛教宇宙觀中的一個時期）之中，遇到我而得到度化，將來會證得道果。』這說明一生唸佛未必立刻獲得果報，而是在後世才能往生。以此類推，就知道一聲稱念佛名，即使沒有指明是哪尊佛，尚且能夠令人滅罪得道，何況阿彌陀佛（Amitabha，西方極樂世界的佛）的願力超過十方諸佛，專注稱念阿彌陀佛名號的功德所能滅除的罪障，又怎麼可以用思議來衡量呢？經中說：『一聲稱念南無佛（Namo Buddha，皈依佛陀），皆已成就佛道。』這就是這個說法的明確證明。所以知道如果能夠稱念阿彌陀佛（Amitabha，西方極樂世界的佛）名號，唸唸不休，這個功德實在是難以稱量。即使業障深重的人有散亂心和退轉的情況，他往生的徵驗也必定會在將來顯現。而且稱佛名屬於口業，只論其功德；唸佛在心裡，才彰顯其德行。論功德在於我不懈怠，彰顯德行在於見到佛現前。這兩種意義不同，優劣顯而易見。口稱尚且如此，何況是心念呢？因此我現在因為你所問，依據經典敘述這些事，來使各位同修堅定信心。希望對於這個道理如法修行，千萬不要疑惑顧慮。
【English Translation】 English version: The Buddha's vows are vast, universally covering all times and places, capable of incorporating my small good deeds into the Buddha's great vows, making them one and the same. Uprooting the suffering of all sentient beings, placing them in a state of bliss, causing the sins of all kalpas (aeons) to be extinguished. And how could it be limited to extinguishing the sins of eighty billion kalpas? Thus, praising the Buddha's merits is truly immeasurable. The doctrine of the Great Vehicle's perfect and sudden enlightenment, transcending directly and cutting straight to the point, can be seen in this. The Ten Doubts about Pure Land says: 'It is like a rope ten spans thick, which a thousand men cannot control, but a child wielding a blade can sever it in two in an instant.' Like the explanation of the causes of rebirth in the lower grades in the Contemplation Sutra, this metaphor speaks of extinguishing sins and being reborn immediately upon reciting the Buddha's name. Furthermore, it is like when someone in the Buddha's time wanted to renounce the world and become a monk in the Buddha's assembly. All the Arhats (enlightened disciples) observed him with their divine eyes and concluded that this person would never have good roots, and no one was willing to ordain him. Later, he came to the Buddha, and the Buddha ordained him. The Bhikshus (monks) asked the Buddha about this, and the Buddha said: 'Although this person has no good roots, in countless kalpas before, it was beyond the knowledge of the eyes of the Two Vehicles (Shravakayana and Pratyekabuddhayana). This person, while gathering firewood, was chased by a tiger and climbed a tree to escape. Suddenly, he exclaimed 'Namo Buddha (Homage to the Buddha)!' Because of this one utterance of the Buddha's name, in this Bhadrakalpa (Fortunate Aeon), he encountered me and was liberated, and in the future, he will attain enlightenment.' This explains that reciting the Buddha's name in one lifetime may not immediately result in reward, but rebirth may be attained in a future life. By analogy, it is known that even one utterance of the Buddha's name, even if it does not specify which Buddha, can still cause one to extinguish sins and attain the Way. How much more so when Amitabha's (Infinite Light Buddha, Buddha of the Western Pure Land) vows surpass those of the Buddhas of the ten directions, and the sins extinguished by the merit of single-mindedly reciting that Buddha's name are beyond comprehension? The sutra says: 'One utterance of Namo Buddha (Homage to the Buddha) leads to the attainment of Buddhahood.' This is clear proof of this statement. Therefore, know that if one can recite Amitabha's (Infinite Light Buddha, Buddha of the Western Pure Land) name without ceasing, this merit is truly immeasurable. Even if a person with heavy karmic obstacles has a scattered mind and regresses, the signs of their rebirth will surely appear in the future. Moreover, reciting the Buddha's name belongs to the karma of the mouth, and only its merit is discussed; mindfulness of the Buddha is in the heart, and only then is its virtue manifested. Discussing merit lies in my diligence, and manifesting virtue lies in seeing the Buddha appear before me. These two meanings are different, and their superiority and inferiority are evident. If oral recitation is like this, how much more so is mental recitation? Therefore, I now, because of your question, rely on the scriptures to narrate these events, to enable all fellow practitioners to strengthen their faith. I hope that you will practice this principle in accordance with the Dharma, and do not have doubts or concerns.
略示列祖行門第二十一
法門廣大遍攝群機。易進功高眾行莫及。始自鷲峰初演大器所歸。終至震旦流輝三乘共證。其於法化益盛振古絕今。可謂最上微妙不可思議極勝廣大法門者也。迨至東晉遠祖。于彼匡廬唱立其教。繼時和者一百二十三人。祖師三睹聖相如願往生。朝士劉遺民作文立誓。亦見彼佛親自摩頂衣覆其體。又與同志闕公則等。于命終時悉從其行。此皆傳記所明。實人世共知者也。又晉翰林張抗但持大悲咒十萬遍。宋江陵僧曇鑒以平日毫芒之善悉回凈土。南齊揚都僧慧進愿誦法華為凈土行。而此二人皆生彼國。可謂行不虛矣。抗即見凈土在西屋間。良久而化。鑒乃睹彌陀以水灑西曰。滌汝塵垢。清汝心念。汝之身口俱致嚴凈。又睹瓶中生花。定起與寺僧話別。進因誦經致病。乃愿造法華百部施人填吾所誦。造畢病癒。忽聞空中贊善。隨即往生。此三人者其功尤難具述。又後魏壁谷僧曇鸞棄仙學佛。修凈土真長生法。臨終乃令弟子高聲唸佛。鸞即向西叩頭而亡。空中天樂從西而去。隋僧道喻以旃檀香造三尺彌陀之像。發願求生。后亦死而復甦。乃于冥中親睹瑞應。見佛謂云。明星現時吾來接引。及期果逝。其大行者。如唐京師善導和尚。臺州懷玉。汾州芳果二師。真州自覺。睦州少康。及并州惟岸
【現代漢語翻譯】 現代漢語譯本： 略述歷代祖師的修行法門第二十一
凈土法門廣大，普遍攝受各種根器的眾生。它容易入門，功德高深，其他修行方法都無法相比。從靈鷲山釋迦牟尼佛最初宣講，就註定了這是最殊勝的法門。最終傳到震旦（中國），大小乘修行者共同驗證。它在教化方面的利益非常興盛，超越了古今。可以說是最上、微妙、不可思議、極其殊勝廣大的法門。
到了東晉時代的遠祖慧遠大師，在廬山建立凈土宗。後來跟隨他修行的有一百二十三人。慧遠祖師三次見到阿彌陀佛的聖像，如願往生西方極樂世界。朝廷官員劉遺民寫文章立下誓願，也見到阿彌陀佛親自摩頂，並用袈裟覆蓋他的身體。他又與志同道合的闕公則等人，在臨命終時都按照凈土法門修行。這些都是史書記載明確的，也是世人共同知道的。
又有晉朝翰林學士張抗，只是持誦大悲咒十萬遍。宋朝江陵的僧人曇鑒，將平日裡哪怕是極小的善行，都回嚮往生凈土。南齊揚都的僧人慧進，發願誦持《法華經》作為往生凈土的修行。而這二人最終都往生到了西方極樂世界。可以說他們的修行沒有白費。張抗見到西方凈土就在西邊的屋子裡，過了很久才去世。曇鑒看到阿彌陀佛用水灑向西方說：『洗滌你的塵垢，清凈你的心念，你的身口意都達到了莊嚴清凈。』又看到瓶子里生出蓮花。他起身與寺廟裡的僧人告別。慧進因為誦經導致生病，於是發願抄寫法華經一百部，佈施給他人來彌補自己誦經的不足。抄寫完畢后，病就好了。忽然聽到空中讚歎的聲音，隨即往生。這三個人所做的功德尤其難以完全敘述。
還有後魏時期的壁谷僧人曇鸞，放棄了修仙，轉而學佛，修習凈土的真正長生之法。臨終時就讓弟子高聲唸佛。曇鸞就向西方叩頭而去世。空中傳來天樂，從西方而去。隋朝僧人道喻用旃檀香木雕刻了三尺高的阿彌陀佛像，發願求生凈土。後來也死而復生，于冥界中親眼看到了瑞相。見到佛說：『明星出現的時候，我來接引你。』到了約定的時間果然去世。那些大修行者，比如唐朝京城的善導和尚，臺州的懷玉，汾州的芳果二位法師，真州的自覺，睦州的少康，以及并州的惟岸等。
【English Translation】 English version: Brief Account of the Practices of Past Patriarchs - Chapter 21
The Dharma gate of Pure Land is vast and universally encompasses beings of all capacities. It is easy to enter, and its merit is high, unmatched by other practices. Starting from Vulture Peak, where Shakyamuni Buddha first expounded it, it was destined to be the supreme Dharma. Eventually, it spread to China, where practitioners of the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna) jointly verified its efficacy. Its benefits in terms of Dharma transformation are extremely flourishing, surpassing both ancient and modern times. It can be described as the most supreme, subtle, inconceivable, and exceedingly victorious and vast Dharma gate.
During the Eastern Jin Dynasty, Patriarch Yuan (Huiyuan) established this teaching at Mount Lu. Subsequently, one hundred and twenty-three people followed him in practice. Patriarch Huiyuan saw the holy image of Amitābha Buddha three times and was reborn in the Pure Land as he wished. The court official Liu Yimin wrote an essay and made a vow, and also saw Amitābha Buddha personally touching his head and covering his body with a robe. He and his like-minded companions, such as Que Gongze, all practiced the Pure Land method at the time of their death. These are clearly recorded in historical accounts and are commonly known to the world.
Furthermore, Zhang Kang, a scholar of the Hanlin Academy in the Jin Dynasty, simply recited the Great Compassion Mantra (Mahākaruṇā Dhāraṇī) one hundred thousand times. The monk Tan Jian of Jiangling in the Song Dynasty dedicated all his good deeds, even the smallest ones, to rebirth in the Pure Land. The monk Hui Jin of Yangdu in the Southern Qi Dynasty vowed to recite the Lotus Sutra (Saddharma Puṇḍarīka Sūtra) as a practice for rebirth in the Pure Land. And both of these individuals were reborn in that land. It can be said that their practice was not in vain. Zhang Kang saw the Pure Land in the western room and passed away after a long time. Tan Jian saw Amitābha Buddha sprinkling water towards the west, saying, 'Wash away your defilements, purify your mind. Your body, speech, and mind have all attained adornment and purity.' He also saw flowers blooming in a vase. He got up and bid farewell to the monks in the temple. Hui Jin became ill due to reciting the sutra, so he vowed to create one hundred copies of the Lotus Sutra and give them to others to compensate for his incomplete recitation. After completing the copies, his illness was cured. Suddenly, he heard voices of praise in the air and was immediately reborn in the Pure Land. The merits of these three individuals are particularly difficult to fully describe.
Moreover, the monk Tan Luan of Bigu in the Later Wei Dynasty abandoned the study of immortality and turned to Buddhism, practicing the true method of longevity in the Pure Land. At the time of his death, he instructed his disciples to recite the Buddha's name loudly. Tan Luan then bowed his head towards the west and passed away. Heavenly music was heard in the air, departing from the west. The monk Dao Yu of the Sui Dynasty carved a three-foot-tall statue of Amitābha Buddha from sandalwood and vowed to be reborn in the Pure Land. Later, he also died and was revived, personally witnessing auspicious signs in the underworld. He saw the Buddha say, 'When the morning star appears, I will come to receive you.' He passed away as promised. Great practitioners such as the Venerable Shandao of the capital city of the Tang Dynasty, Huaiyu of Taizhou, the two masters Fangguo of Fenzhou, Zijue of Zhenzhou, Shaokang of Muzhou, and Wei'an of Bingzhou, etc.
等。皆不離大乘。建誓立愿具修是行。靈驗昭著感動天人。法雲普覆含攝無窮。法雨遍濡充擴一切。其德故非一端。實不可具述矣。又陳隋天臺智者國師。洎傳法列祖。法智慈雲等。國初永明智覺禪師。長蘆慈覺禪師。此大聖師。行超人天。德臨三有。揭昏衢之慧日。破苦處之導師。皆以此三昧為自利利他杰世化人之道。化儀既畢。皆生上品者也。又唐長安尼凈真。誦金剛經十萬遍。將終五月內。十度見佛。兩度神遊極樂。唐房翥因勸一人唸佛。感動幽冥。長安李知遙五會念佛。見空中神僧來接。得生凈土。上黨姚婆唸佛立化。并州溫靜文妻修行如願。又張鍾馗張善和皆為殺業。獄相已現。十念便歸。石晉鳳翔僧智通。宋明州僧可久。觀智者遺文。一心修習。亦爾神遊凈土。見標名華座者。出定之後。悉如其言。宋金太公。黃打鐵。吳瓊初。皆為惡業。因改悔精修。于往生時悉有瑞應。荊王夫人。觀音縣君。馮氏夫人。雖在女流。其德反著。故知此勝法門凡有心者皆可修行。奚間緇白男女老幼愚智異流極惡最逆闡提之輩也。雉聞法音。尚生善道。人能唸佛。豈不西歸。如是則但慮人之弗修。毋慮佛不垂應也。今依傳記。聊述所聞。俾同志之士見賢思齊。為日用行藏之警省耳。至若四海八極之地。古往今來之時。耳目不
接。所聞未廣。歷時既久亡失者多。豈能盡述。
正示迴向普勸往生第二十二
詳夫邪見之源。實由於不正師友之教也。雖是夙業所召。豈免於自心見惑哉。惑既不離我心。報必難逃苦趣。況彼一染于識。萬化莫回。所以寶王三昧唸佛直指由是而作也。余才立斯志。即以此心緣娑婆業系之大苦。念極樂依正之逍遙。凈穢交參。生佛互顯。無量義海聚之於心。法喜充盈。如不見我。理事無礙。身土圓融。或匪筆舌所拘。蓋猶生凈土矣。如是功德無量無邊。我今愿以如上功德及未來際觀集發心求生凈土一切善根。如法性理。展轉無窮。自果從因。遍周塵剎。為行為愿回施眾生。一切圓成同生凈土。又愿承茲念力。悉使十方剎海並娑婆世界一切眾生如我所愿。若同若別。依正色心一時趣入樂邦教主無量光明一毫端中。皆為樂國。變現自在遊戲神通。如佛所住。永無遺余。我願方滿。於是重複一心。攝我無始至今盡未來際。若大若小三業所修一切無量善根。皆現在前。普與眾生於極樂國一心迴向。仰祈諸佛神力彌陀願力。及二大士功德之力。愿此法門愿此善根遍我六根及諸支體。令我六根境智自在。滿虛空界皆為色身。悉能宣說如是法門。以此根身。即於一切眾生之前。盡未來際不生疲厭。供養恭敬如事世尊。五
【現代漢語翻譯】 現代漢語譯本： 接著說，我所聽聞的還不廣泛，經歷的時間又很久，遺失的很多，怎麼能全部敘述呢？ 第二十二 正示迴向普勸往生 詳細地說，邪見的根源，實際上是由於不正的師友的教導啊。即使是前世的業力所招致，難道就能免於自己內心的迷惑嗎？迷惑既然不離開我的心，報應必定難以逃脫痛苦的境地。更何況一旦被邪見沾染，就萬難回頭。所以寶王三昧唸佛直指就是因此而作的。我才立下這個志向，就用這顆心緣念娑婆世界業力牽繫的大苦，思念極樂世界依報和正報的逍遙自在，清凈和污穢交相呈現，佛和眾生互相顯現，無量義理匯聚在心中，法喜充滿，好像看不見自己一樣，事和理之間沒有障礙，身和國土圓融無礙。或許不是筆和舌頭所能拘束的，大概就像已經往生凈土一樣了。這樣的功德無量無邊，我現在願意把如上的功德以及未來所有時間裡，觀想、聚集、發起求生凈土之心的一切善根，如法性之理，輾轉無窮，從因到果，遍佈所有世界，作為行為和願力迴向給眾生，一切圓滿成就，共同往生凈土。又愿憑藉這唸佛的力量，使十方剎土和娑婆世界的一切眾生，都像我所愿的那樣，無論是相同還是不同，依報和正報、色和心，一時之間都進入極樂世界教主阿彌陀佛無量光明的一毫端中，都成為極樂世界，變現自在，遊戲神通，如同佛所居住的地方一樣，永遠沒有遺漏。我的願望才算圓滿。於是再次一心，攝取我從無始以來直到未來所有時間裡，無論是大是小，身口意三業所修的一切無量善根，都顯現在眼前，普遍與眾生在極樂世界一心迴向。仰仗諸佛的神力、阿彌陀佛的願力，以及觀世音菩薩和大勢至菩薩的功德之力，愿這個法門，愿這個善根，遍佈我的六根以及所有肢體，使我的六根在境界和智慧上都自在，充滿整個虛空界都成為我的色身，都能宣說這樣的法門。用這個根身，就在一切眾生面前，直到未來永不疲倦，供養恭敬如同侍奉世尊一樣。
【English Translation】 English version: Furthermore, what I have heard is not yet extensive, and the time that has passed is long, with much being lost. How can I possibly recount it all? Section 22: Correctly Showing Dedication and Universally Encouraging Rebirth In detail, the source of wrong views truly arises from the teachings of improper teachers and friends. Even if it is summoned by past karma, how can one avoid the delusions of one's own mind? Since delusion does not leave my mind, retribution will inevitably be difficult to escape from the realm of suffering. Moreover, once one is tainted by a single wrong view, myriad transformations cannot reverse it. Therefore, the 'Bao Wang San Mei Nian Fo Zhi Zhi' (寶王三昧唸佛直指) [Direct Pointing to Buddha Recitation in the Treasure King Samadhi] was created for this reason. As soon as I established this aspiration, I used this mind to contemplate the great suffering of the Saha world (娑婆世界) [this world] bound by karma, and to contemplate the ease and freedom of the adornments and rewards of the Pure Land (極樂世界) [the Land of Ultimate Bliss]. Purity and defilement appear together, Buddhas and sentient beings manifest mutually. Limitless meanings gather in the mind, and the joy of Dharma fills it, as if one does not see oneself. There is no obstruction between principle and phenomena, and the body and land are perfectly integrated. Perhaps it is not constrained by pen and tongue, and it is probably like already being reborn in the Pure Land. Such merit is immeasurable and boundless. I now wish to take the above merit, as well as all the roots of goodness from contemplating, gathering, and generating the aspiration to seek rebirth in the Pure Land in the future, according to the principle of Dharma-nature, endlessly transforming, from cause to effect, pervading all worlds, and dedicate it as action and vow to all sentient beings, so that all may be perfectly accomplished and reborn together in the Pure Land. Furthermore, I wish to rely on the power of this mindfulness to enable all sentient beings in the ten directions of Buddha-lands and the Saha world (娑婆世界) [this world], to be as I wish, whether the same or different, with their rewards and adornments, form and mind, to enter simultaneously into the single hair-pore of the immeasurable light of the teaching master Amitabha (阿彌陀佛) [Buddha of Infinite Light] in the Land of Bliss, all becoming the Land of Bliss, transforming freely, playing with spiritual powers, as the Buddhas dwell, with nothing ever left out. Only then will my vow be fulfilled. Thereupon, I repeat with one mind, gathering all the immeasurable roots of goodness cultivated by my three karmas (身口意) [body, speech, and mind], whether great or small, from beginningless time until the end of the future, all appearing before me, universally dedicating them with one mind to all sentient beings in the Land of Bliss. I rely on the divine power of all Buddhas, the power of Amitabha's (阿彌陀佛) [Buddha of Infinite Light] vows, and the power of the merits of the two great Bodhisattvas (觀世音菩薩和大勢至菩薩) [Avalokiteshvara and Mahasthamaprapta], wishing that this Dharma-gate, wishing that this root of goodness, may pervade my six senses and all my limbs, so that my six senses may be free in realm and wisdom, filling the entire empty realm with my form-body, all able to proclaim such a Dharma-gate. With this root-body, I will be before all sentient beings, without fatigue or weariness until the end of the future, offering and revering as if serving the World-Honored One.
體投地胡跪合掌。志心奉勸。勸以偈曰。
極樂世界最清凈 莊嚴微妙超世間 彌陀願力同虛空 相好光明亦如是 唸唸不離眾生界 普度我等生其邦 我等自甘生死中 歷劫沉淪莫超越 彼佛垂臂待已久 咨嗟彈指誠慇勤 光明欲發蓮華開 今正是時愿生彼 身欲無常時欲過 眾苦交煎應當離 愿速唸佛同修行 盡此報身生極樂
又愿此集法門常在世間。如佛法身。作不請友。利樂一切同生安養。愿天龍八部常來護持。於此法門不容毀滅。如法性理。永遠流通與佛常住。
寶王三昧唸佛直指下
附真妄心境圖說
真妄心境勝劣之圖
(此方相喻真心大方廣)
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此圖所引乃上卷第二篇斥妄顯真之說中來。恐人觀彼猶有昧者。故作此圖再述其旨。使後學易曉云。
此一大方相。喻大覺不生滅之真心也。心量不可為喻。今姑以方相擬之。此一圓相喻十方無邊虛空也。此十個小方相。喻十方各微塵數世界也。此人身中心字。喻汝今胸中所蘊六塵緣影之妄心也。此妄影心在我身中。身在世界。世界在空。空在大覺本然真心之中。故知此東穢西凈二土實境兩形。遠隔十萬億國
【現代漢語翻譯】 現代漢語譯本：
身體投地，胡跪合掌，至誠懇切地勸請，用偈頌說道：
極樂世界最為清凈，莊嚴微妙超越世間。 阿彌陀佛（Amitabha）的願力如同虛空，佛的相好光明也是如此。 唸唸不離眾生界，普遍度化我們這些眾生往生到他的國度。 我們自己甘願沉溺在生死輪迴中，經歷無數劫的沉淪而無法超越。 阿彌陀佛垂下手臂等待已經很久，讚歎嗟嘆，慇勤勸導。 光明將要照耀，蓮花即將開放，現在正是往生極樂世界的時機，愿我們往生到那裡。 身體即將無常，時間飛速流逝，各種痛苦交相煎熬，應當遠離。 愿我們迅速唸佛，一同修行，盡此一生的報身，往生極樂世界。
又愿這個集結法門的場所，永遠存在於世間，如同佛的法身一樣，作為不請之友，利益安樂一切一同往生安養（Sukhavati）的人。愿天龍八部（Devas and Nagas）常常來護持，對於這個法門不允許毀滅，如同法性真理一樣，永遠流通，與佛同在。
《寶王三昧唸佛直指》下
附：真妄心境圖說
真妄心境勝劣之圖
（此方相喻真心大方廣）
此圖所引，乃是上卷第二篇斥責虛妄，彰顯真心的說法。恐怕有人觀看之後仍然不明白，所以作此圖再次闡述其要旨，使後來的學習者容易明白。
這一個大的方形，比喻大覺不生不滅的真心。心量無法比喻，現在姑且用方形來比擬。這一個圓形，比喻十方無邊的虛空。這十個小的方形，比喻十方各個微塵數的世界。這個人身中心字，比喻你現在胸中所蘊藏的六塵緣影的妄心。這個虛妄的影子心在我的身體中，身體在世界中，世界在虛空中，虛空在大覺本然的真心之中。所以知道這東方穢土和西方凈土兩種實在的境界和兩種形態，相隔遙遠，有十萬億國土之遠。
【English Translation】 English version:
Prostrating their bodies on the ground, kneeling with right knee touching the ground, and joining their palms, they sincerely and earnestly exhort, saying in verse:
The World of Ultimate Bliss (Sukhavati) is the purest, Its adornments are subtle and transcend the world. Amitabha's (Amitabha) vow power is like the void, His excellent marks and light are also like this. In every thought, he does not leave the realm of sentient beings, Universally delivering us to be born in his land. We ourselves willingly remain in the cycle of birth and death, Experiencing countless eons of sinking without transcendence. That Buddha has been waiting with his arm extended for a long time, Sighing and snapping his fingers, truly earnest and diligent. His light is about to shine, the lotus flower is about to bloom, Now is the right time to vow to be born there. The body is about to be impermanent, time is passing quickly, The various sufferings are intertwined and tormenting, we should depart from them. May we quickly recite the Buddha's name and practice together, Exhausting this retribution body and being born in the Land of Ultimate Bliss (Sukhavati).
Furthermore, may this collection of Dharma gates always exist in the world, like the Dharma body of the Buddha, acting as an uninvited friend, benefiting and bringing joy to all who are born together in the Land of Peace and Nourishment (Sukhavati). May the Eight Divisions of Gods and Dragons (Devas and Nagas) always come to protect and uphold this Dharma gate, not allowing it to be destroyed, like the principle of Dharma-nature, forever circulating and abiding with the Buddha.
《Bao Wang San Mei Nian Fo Zhi Zhi》 Down (Bottom Scroll of the Direct Pointing on Buddha Recitation in the Treasure King Samadhi)
Attached: Explanation of the Diagram of True and False Mind and Realm
Diagram of the Superiority and Inferiority of True and False Mind and Realm
(This square symbolizes the vast and expansive True Mind)
The diagram is drawn from the second chapter of the upper scroll, which refutes falsehood and reveals the truth. Fearing that some may still be confused after viewing it, this diagram is made to reiterate its essence, making it easier for later learners to understand.
This large square symbolizes the Great Enlightenment, the True Mind that is neither born nor dies. The measure of the mind cannot be compared, so now we tentatively use a square to represent it. This circle symbolizes the boundless void of the ten directions. These ten small squares symbolize the countless worlds in each of the ten directions. The character '心' (xin, heart/mind) in the center of the human body symbolizes the false mind of the shadows of the six sense objects that are contained in your chest right now. This false shadow mind is in my body, the body is in the world, the world is in the void, and the void is in the Great Enlightenment's inherently True Mind. Therefore, know that these two real realms and two forms of the impure land of the East and the pure land of the West are far apart, separated by hundreds of thousands of millions of lands.
土之外。豈在汝今虛妄緣影心中。佛祖有云惟心凈土本性彌陀者。正在此以方相為喻。能含裹十虛大覺不生滅真心中。若謂在汝即今妄想緣影心中。可謂惑甚。楞嚴云。譬如百千澄清大海棄之。惟認一浮漚體。目為全潮窮盡瀛渤。此是迷中倍人。即此義也。又云。十方虛空生汝心內。如片云點空。況世界在空。豈能離我本然真心也。又云。空生大覺中。如海一漚發。有漏微塵國皆依空所生。如是則凈穢等土不離真心。又何礙於著相求生耶。若能了遠即近求即無求。自合理趣。此真妄二心古人廣有妙釋。不能具引。行者可不鑒乎。
附破妄念佛說(一名直指心要)
唸佛三昧者。大雄氏觀此娑婆有生老病死等業系諸苦。教人念彼阿彌陀佛。求生極樂國土之法也。以彼佛身及彼國土清凈無比。莊嚴第一依正極妙。故得名焉。彼佛眾會所有大心菩薩。聞佛言教得生彼者。何止萬億。自是法流天下。東土西國自始至今。如教生者轉多。不可以微塵恒沙比其數量也。去聖逾遠。人世澆漓。不知西方極樂實境見存。乃錯解諸法在心一句。以為玄妙。便妄認胸中六塵緣影昏擾擾相為心。謂樂土在內不求生彼。顛倒甚矣。此六塵緣影皆屬前塵。本無自體。前塵若無。此心即滅。云何更有彼土在此心內耶。汝又謂心本在胸。
心小在胸。焉可著此廣大佛土耶。縱謂悟道便為佛土在心者。只可名為見性悟道。焉可謂之凈土在心。若人作此見者。實名邪見。縱是天魔惡賊外道種性。亦超此見。世間無有此見最下劣矣。可憐憫哉。汝今若欲悟真實本然心者。先當觀汝所認六塵緣影之心本在汝胸。胸住于身。身居國土。此土及一切凈穢剎海悉在虛空之內。此虛空界無際無外。十界依正一切在中。廣大難思。此空雖大。我之天然不動真實本心。非大極大。又能圓裹如上最大虛空。彼空在我真心。尚如小片之云忽點太清之裹。云何娑婆極樂一切凈穢剎海。而不在我本然心中耶。然則佛說諸法在心者。實非在汝胸中妄想緣影心內也。乃在現前一念本真之心內也。此真實心遠離知覺。超諸聞見。永斷一切生滅增減之相。非始非今。性本真如。具含眾妙。乃十界迷悟之本。實不可得而思議其廣大者。既一切身土皆在汝今大覺不動真心之中。與佛同證。則知極樂娑婆等土雖是實境乃全我心。既全我心。我今在意。于中舍東取西。厭穢忻凈。惡娑婆求極樂。乃至憎生愛佛。恣意熾然著相而求。皆不離我心也。如是而求。不離心故。故彼極樂彌陀相好現時。即自心顯。自心顯時。即彼佛現。又我心即是彼佛之心。彼佛即是我心之佛。一體無二。故云惟心凈土本性彌
【現代漢語翻譯】 現代漢語譯本： 心量狹小侷限在胸腔之中，怎麼能容納這廣大的佛土呢？縱然說領悟了真道，佛土就在心中，也只能稱作是見性悟道，怎麼能說是凈土在心中呢？如果有人這樣認為，實在是一種邪見。即使是天魔、惡賊、外道之輩，也超越了這種見解。世間沒有比這種見解更低下淺薄的了，真是可悲可嘆啊！ 你現在如果想要領悟真實本然的心，首先應當觀察你所認為的這追逐六塵緣影的心，原本就在你的胸腔之中。胸腔存在於身體之中，身體居住在國土之上。這娑婆國土以及一切清凈、污穢的剎土世界，都存在於虛空之內。這虛空界沒有邊際，沒有內外，十法界的一切依報和正報都包含在其中，廣大得難以思議。這虛空雖然廣大，我的天然不動、真實本心，卻非大極大，又能圓滿地包裹如上面所說的最大的虛空。那虛空在我的真心之中，尚且像一小片雲彩忽然點綴在晴朗的天空之中。為什麼娑婆世界、極樂世界以及一切清凈、污穢的剎土世界，不在我本然的心中呢？ 既然如此，佛所說的諸法在心中，實際上不是在你胸腔中妄想攀緣的虛幻心念之內，而是在現前一念本真之心內。這真實心遠離知覺，超越一切聽聞和見解，永遠斷絕一切生滅增減的現象，非始非今，自性本來就是真如，具足包含眾多玄妙，乃是十法界眾生迷惑和覺悟的根本。實在無法思議它的廣大。既然一切身土都在你現在大覺不動真心之中，與佛共同證得，那麼就知道極樂世界、娑婆世界等國土雖然是真實存在的境界，卻完全是我心的顯現。既然完全是我心的顯現，我現在執意于其中，在其中捨棄東方而選取西方，厭惡污穢而欣求清凈，厭惡生死而喜愛佛，恣意地熾盛地執著于外相而求取，都不離開我的心啊！像這樣求取，因為沒有離開心，所以當極樂世界阿彌陀佛的相好顯現時，就是自心的顯現。自心顯現時，就是阿彌陀佛的顯現。而且我的心就是阿彌陀佛的心，阿彌陀佛就是我心中的佛，一體不二。所以說『唯心凈土，本性彌陀』。
【English Translation】 English version: A small mind confined within the chest, how can it accommodate this vast Buddha-land? Even if one says that upon realizing the Tao, the Buddha-land is within the heart, it can only be called seeing one's nature and realizing the Tao. How can it be called the Pure Land within the heart? If someone holds this view, it is truly a heretical view. Even celestial demons, evil thieves, and followers of external paths surpass this view. There is no view in the world more inferior than this; it is truly pitiable! If you now wish to realize the true, inherent mind, you should first observe that the mind you recognize as chasing after the shadows of the six sense objects is originally within your chest. The chest resides within the body, and the body dwells within the land. This Saha world and all pure and impure Buddha-fields are contained within the void. This realm of void has no boundaries, no inside or outside; all the dependent and independent existences of the ten realms are contained within it, vast and inconceivable. Although this void is vast, my natural, unmoving, true original mind is not just vast, but supremely vast, and can completely encompass the largest void mentioned above. That void, within my true mind, is like a small cloud suddenly dotting the clear sky. Why would the Saha world, the Pure Land of Ultimate Bliss, and all pure and impure Buddha-fields not be within my original mind? Therefore, when the Buddha speaks of all dharmas being within the mind, it is not actually within the deluded, clinging mind in your chest, but within the present moment's original, true mind. This true mind is apart from knowing and perceiving, transcends all hearing and seeing, and eternally cuts off all phenomena of arising, ceasing, increasing, and decreasing. It is neither beginning nor now; its nature is originally Suchness, fully containing all wonders. It is the root of delusion and enlightenment for the ten realms. Its vastness is truly beyond comprehension. Since all bodies and lands are within your present great, awakened, unmoving true mind, and you attain realization together with the Buddha, then know that although the lands of Ultimate Bliss, the Saha world, and so on, are real realms, they are entirely manifestations of my mind. Since they are entirely manifestations of my mind, if I now cling to them, rejecting the east and choosing the west, disliking impurity and desiring purity, hating birth and loving the Buddha, and fervently clinging to appearances in my seeking, I am not apart from my mind! Seeking in this way, because it is not apart from the mind, when the excellent marks and characteristics of Amitabha Buddha of the Pure Land appear, it is the manifestation of one's own mind. When one's own mind manifests, it is the appearance of that Buddha. Moreover, my mind is the mind of that Buddha, and that Buddha is the Buddha of my mind, one in essence and not two. Therefore, it is said, 'The Pure Land is only mind; the inherent nature is Amitabha.'
陀。非謂西方無土無佛。不須求生。但在汝生滅緣影之中。名為惟心本性也。又云。求彼佛即求自心。求自心需求彼佛。義意甚明。云何今時有等破法散僧。間道游儒。與泛參禪理者。不知即境即心求不礙真之理。反於不二法中。分內分外。辨境辨心。又教人舍外取內。背境向心。使憎愛轉多分別更甚。而深違理趣也。一分其境。便以極樂為外。教人不必求生。一分其心。便妄指六塵緣影虛偽妄想為心。謂極樂在內。因思此心無質。又謂本無一切因果善惡修證之法。從是恣意妄涉世緣。教人不須禮佛。燒香然燈誦經懺愿等種種善行。謂之著相。其上者又使彼縛心不動如頑石相似壞亂禪法。甚者更令其放曠自如。言殺盜淫業悉是空華無妨于道。因此邪見墮落生死。直向阿鼻獄底最下一層而住。罪甚屠酤。直待此見悔時。彼獄亦隨而壞。方乃得出。又于身外田屋山河大地所依之境。雖見實有。不敢說無。亦皆指為心外之物。打作兩橛。不能得成片段使心境一如。惟于著衣吃飯因貪口體之重。不敢叱之為外。而於天堂地獄及極樂土等塵剎。雖曾聞名。因不見故。直說為無。反言某人某處快樂便是天堂。某人某處苦楚便是地獄。曾不知彼真心非幻而亦實具天堂地獄剎海也。以此教人不必求生。愚之甚矣。嗚呼汝既不識不生滅真
心含裹太虛。妄認身內方寸緣影為心。以賊為子。不求于佛。其見卑哉。經云。譬如百千澄清大海棄之。惟認一浮漚體。目為全潮窮盡瀛渤。如來說為可哀憐者。正此輩也。是以我心實與佛心同一理故。故我彌陀願力威德光明在我心中。承我心愚癡之力作一切佛事。無時不引導於我。我心亦于彌陀願力大心之內。修諸唸佛求生一切善行。無一善行而不具含佛德。了彼佛德成我三昧。故知彌陀願力始於發心終於究竟。無一法而不直趣我心。以我心即佛心故。我心亦于無始至今盡未來際。修一切三昧。無一法而不攝歸佛海成本來佛。以佛心即我心故。如是依正色心因果凈穢雖同一心。而實不妨一一自分各住其位於一心內也。以一心故。雖凈穢不同。所求不出于真心。以自分故。雖一心。而必舍穢取凈也。舍穢取凈。則感應道交。見彼本性彌陀。了悟一心。則凈穢自分。可悟惟心凈土。如是而修。譬如一滴投海便同一味。方知大海即自己也。豈有一行虛棄不成功德者哉。今彼三家村裹愚夫愚婦。雖不識理。以信實有彼土故。于命終時。反得往生。彼畏有陷空之人。因認緣影為心。謂無外土故。雖修道行。還受生死。如是則知。彌陀光明威德願力常在世間。化事不息。尚欲攝取逃逝專忘眾生。況憶念佛者。豈不生也。又彼國土
既勝。其求生者亦必當深心起勝願行。或單稱名號。專持一咒。及但旋繞禮拜。乃至燒香散華。六時懺悔。盡撥世緣。一心專注。觀佛形容與白毫相。心不懈廢。命終定生。更能孝養父母。奉事師長。慈心不殺。修十善業。受持三歸。具足眾戒。不犯威儀。深信因果。不謗大乘。勸進行者。修如此法。亦生彼也。若得生彼。非止得生。又能了知如上著實努力唸唸求生之時。正是無念無求無生之理。何以故。即精修是無修。非謂不修是無修也。若果謂一切放下善惡無著坦蕩無礙為無修者。又何異斷見外道。非愚癡而何。豈不聞。古人以色相反為無相。以深修乃為無修。以彼例此。法法皆爾。可不審之。今念人命無常。轉息來世。又況塵事連環。如鉤鎖不斷。若不能於是事縈心。塵勞鬱結時。及正當得志。歇手不得處。一割割斷。起愿立行。盡力一跳。焉得應念生彼。是故我今作禮奉勸佛子。皆當一心精進而行也。
此說因吾卿大方李公居士。作勸唸佛圖。請著語于中。故述此云。時洪武乙亥九月二十日書附。
跋語
凈直向讀云棲大師法語。便知有凈土法門。然猶謂凈業與禪正如春蘭秋菊。不妨各擅其美。未知凈業即是無上深妙禪也。自丁亥冬。登祖堂禮蕅益大師。聞禪凈不二之談。謂不惟不可分。
【現代漢語翻譯】 現代漢語譯本： 既已戰勝（既勝：指已經戰勝了煩惱和生死），那些尋求往生的人也必定應當以深切的心發起殊勝的願行。或者僅僅稱念佛的名號（單稱名號），專心持誦一個咒語（專持一咒），以及僅僅旋繞佛像、禮拜（旋繞禮拜），乃至燒香、散花（燒香散華），一天六個時辰懺悔（六時懺悔），完全放下世俗的牽絆（盡撥世緣），一心專注，觀想佛的容貌和眉間白毫相（觀佛形容與白毫相），內心不懈怠、不廢止。這樣命終之後必定往生凈土。如果更能孝順父母（孝養父母），侍奉師長（奉事師長），以慈悲心不殺生（慈心不殺），修習十善業（修十善業），受持三皈依（受持三歸），具足各種戒律（具足眾戒），不違犯威儀（不犯威儀），深信因果（深信因果），不誹謗大乘佛法（不謗大乘），勸導他人修行此法（勸進行者），也能往生凈土。如果能夠往生凈土，不僅僅是得到往生，而且能夠了知如上所述，在著實努力、唸唸求生的時候，這正是無念、無求、無生的道理。為什麼這樣說呢？因為精進的修行就是無修，而不是說不修行才是無修。如果真的認為一切放下，善惡都不執著，坦蕩無礙就是無修的話，那又和斷見外道有什麼區別呢？這不是愚癡又是什麼呢？難道沒聽說過，古人以色相反而為無相，以深度的修行才為無修。以此類推，一切法都是這樣。難道不應該仔細審察嗎？現在想到人命無常，一呼一吸之間就可能到來世，更何況世間的瑣事連環相扣，像鉤鎖一樣無法斷開。如果不能在這種事情上用心，在塵勞煩惱鬱結的時候，以及正當得意、想要罷手而不能的時候，一下子割斷，發起願望，開始行動，盡力一跳，怎麼能夠應念往生凈土呢？所以我現在作禮，奉勸各位佛子，都應當一心精進地修行啊！ 這是因為吾卿大方李公居士製作勸唸佛圖，請我題寫一些文字在其中，所以寫下這些話。時在洪武乙亥年九月二十日。 跋語： 凈直過去讀云棲大師的法語，就知道有凈土法門。然而仍然認為凈業和禪就像春蘭秋菊，不妨各自展現其美好。不知道凈業就是無上甚深微妙的禪。自從丁亥年冬天，登上祖堂禮拜蕅益大師，聽聞禪凈不二的談論，才知道禪和凈土不僅不可分割。
【English Translation】 English version: Having already conquered (Ji Sheng: referring to having already conquered afflictions and birth and death), those who seek rebirth must also deeply generate supreme vows and practices. Or simply recite the Buddha's name (Dan Cheng Minghao), wholeheartedly hold a mantra (Zhuan Chi Yi Zhou), and simply circumambulate the Buddha image and prostrate (Xuan Rao Li Bai), even burn incense and scatter flowers (Shao Xiang San Hua), repent for six periods of the day (Liu Shi Chan Hui), completely relinquish worldly attachments (Jin Bo Shi Yuan), wholeheartedly focus, contemplate the Buddha's appearance and the white hair mark between the eyebrows (Guan Fo Xingrong Yu Bai Hao Xiang), the mind not懈怠(xie dai: slackening) or abandoning. After the end of life, one will surely be reborn in the Pure Land. If one can also be filial to parents (Xiao Yang Fumu), serve teachers and elders (Feng Shi Shizhang), with a compassionate heart not kill (Ci Xin Bu Sha), cultivate the ten wholesome deeds (Xiu Shi Shan Ye), receive and uphold the Three Refuges (Shou Chi San Gui), fully possess all precepts (Ju Zu Zhong Jie), not violate decorum (Bu Fan Wei Yi), deeply believe in cause and effect (Shen Xin Yin Guo), not slander the Mahayana Dharma (Bu Bang Da Cheng), and encourage others to practice this method (Quan Jin Xing Zhe), one can also be reborn in the Pure Land. If one can be reborn in the Pure Land, it is not only obtaining rebirth, but also being able to understand that, as mentioned above, at the time of earnestly striving and constantly seeking rebirth, this is precisely the principle of no-thought, no-seeking, and no-birth. Why is this so? Because diligent practice is no-practice, not that not practicing is no-practice. If one truly believes that letting go of everything, not being attached to good or evil, being open and unhindered is no-practice, then what difference is there from the nihilistic heretics? Is this not foolishness? Have you not heard that the ancients considered the opposite of form to be formlessness, and deep practice to be no-practice? By analogy, all dharmas are like this. Should one not carefully examine them? Now thinking of the impermanence of human life, the next breath may be the next life, let alone the interconnectedness of worldly affairs, like hooks and chains that cannot be broken. If one cannot put one's mind to this matter, at the time when worldly troubles and afflictions are accumulated, and at the time when one is successful and wants to stop but cannot, to cut it off at once, generate vows, begin to act, and jump with all one's strength, how can one be reborn in the Pure Land in accordance with one's thoughts? Therefore, I now prostrate and advise all Buddha's disciples to diligently practice with one mind! This is because Layman Li Gong, Da Fang, Wu Qing, made a picture encouraging the recitation of Buddha's name, and asked me to write some words in it, so I wrote these words. The time was the twentieth day of the ninth month of the Yi Hai year of Hongwu. Postscript: Jingzhi used to read the Dharma words of Master Yunqi and knew that there was a Pure Land Dharma gate. However, he still thought that Pure Land practice and Chan were like spring orchids and autumn chrysanthemums, each showing its beauty. He did not know that Pure Land practice is the supreme, profound, and subtle Chan. Since the winter of the Dinghai year, when he ascended the ancestral hall to pay homage to Master Ouyi, he heard the talk of the non-duality of Chan and Pure Land, and realized that Chan and Pure Land are not only inseparable.
亦且無待合。雖慕之。而竊疑之。今讀此唸佛直指。方信蕅師實非臆說。兼信永明大師四料簡語直不我欺。故力募眾緣。刻印流通。而眾友亦各歡喜樂助。當知阿彌陀佛弘誓願力貫徹於人心久矣。刻既成。敬跋數語以識法喜。辛卯中秋望月。凈業弟子車凈直書於四蓮居。時年六十。
【現代漢語翻譯】 現代漢語譯本： 而且沒有其他方法可以比擬。雖然羨慕凈土法門，但私下裡還是有所懷疑。如今讀了這本《唸佛直指》，才相信蕅益大師（Ouyi, a prominent Pure Land Buddhist master）確實不是憑空臆說。也更加相信永明延壽大師（Yongming Yanshou, a renowned Buddhist master）的四料簡（Fourfold Judgments）之語真實不欺騙我。所以盡力募集各種善緣，刻印流通此書。眾位朋友也都各自歡喜樂於幫助。應當知道阿彌陀佛（Amitabha Buddha, the Buddha of Infinite Light）的弘大誓願之力早已深入人心了。刻印完成後，恭敬地寫下幾句話來記錄這份法喜。辛卯年中秋望月，凈業弟子車凈（Che Jing, a Pure Land practitioner）恭敬地寫於四蓮居（Si Lian Ju, a residence name）。時年六十歲。
【English Translation】 English version: Moreover, there is no other method to compare. Although admiring it, I secretly doubted it. Now, after reading this 'Direct Pointing to Mindfulness of Buddha,' I finally believe that Master Ouyi (Ouyi, a prominent Pure Land Buddhist master) was indeed not speaking from mere conjecture. I also believe even more that the words of Grand Master Yongming Yanshou's (Yongming Yanshou, a renowned Buddhist master) Fourfold Judgments are truly not deceiving me. Therefore, I exert effort to gather various conditions to carve and circulate this book. All friends are also happy and joyful to help. It should be known that the power of Amitabha Buddha's (Amitabha Buddha, the Buddha of Infinite Light) great vows has long penetrated people's hearts. After the carving is completed, I respectfully write a few words to record this Dharma joy. On the Mid-Autumn full moon of the Xinmao year, the Pure Land disciple Che Jing (Che Jing, a Pure Land practitioner) respectfully writes at Si Lian Ju (Si Lian Ju, a residence name). At the age of sixty.