T47n1976_西方合論

大正藏第 47 冊 No. 1976 西方合論

No. 1976

重刻西方合論序

儒以三綱五常，奠乾坤而正人類；至於截生死逆流，出三界火宅，必資佛教。十方三世佛，而阿彌陀為第一也；諸佛各有所攝受之凈土，而西方極樂世界為第一也。唸佛求生凈土，功行觀門無窮；而執持名號，一心不亂為第一也。古今聖賢，贊凈土教唸佛，如天臺《十疑論》、永明《萬善同歸》、天如《或問》、龍舒《凈土文》，諸書已詳；而義類散見，卷帙分函，至大明云棲大師《彌陀疏鈔》，為集大成。又有楚公安袁石公先生諱宏道者，所著《西方合論》，會通異同，決釋疑滯，闡發玄奧，直指趣歸。佛經而祖緯之，兄舉而弟揚之，誠儒家之無著、天親，論部之馬鳴、龍樹。可謂：現宰官居士身，而弘同居同事攝矣。唸佛至此，方為圓教；凈土得此，方稱惟心。達理之士，宜人手一編，日披數次。顧《疏鈔》已盛行於世，而《合論》或罕識其文。今末法式微，劫運方起，娑婆四眾，速宜愿生，而不無宗教之岐路、禪凈之疑情，使蓮花忽開忽謝、凈域若近若遠，此阿彌陀佛所為悲切以急需，而假廣長舌相於袁氏之書以疾呼也。

之夔夙承佛恩，蹇滯濁界，歸命斯道，思廣是書，而艱于力。有居

士道友甘爾翼字右民，與其仲氏甡字左民者，同志凈業，適見《合論》，大慊本心，歡喜讚歎，遂捐資授梓，偕眾成之，俾袁氏之水月重朗，而蓮池之華果普周。人人唸佛見佛者，繇乎獲睹是書；人人得力是書者，繇乎重新斯刻。多一人生凈土，宛轉作我導師；早一日證無生，長遠續佛慧命。凡忠臣孝子、義夫節婦，及蜎飛蠕動，皆樂邦之伴侶；凡參禪誦咒、持戒修福，與治生雜務，皆往生之資糧。凡勸唸一聲、靜閱一刻、演說一字、流通一處，皆功德壽命之無量。事理真寔，不誑不妄；生佛平等，非易非難。凈土在我目前，大愿當人一念。吁蔑以加矣！

強梧大[泂-口+並]獻中秋望，菩薩戒弟子閩中周之夔稽首書。

枕江亭主人　甘爾翼謹識

袁氏一門，向心凈土，紀夢其驗也。余讀《中郎先生集》至家報，每合掌讚誦。其書云：「聞大人及一家眷屬，俱歸心白業，此人間第一希有事；專持名字，有甚麼難？而人自生疑阻。蓋此等大富貴，天自不肯輕易與人也，又必堅行善法，以利濟忍耐，破人我慳貪等相，為作聖作佛吃緊事，皆今日銖錙必較者之良藥。先生所為，夢中獨以勤行方便，憐憫一切，叮嚀不置也。」讀是編而不慨然省發，豈人情也哉？適周章甫先生，指示唸佛路徑，袁子《合論

【現代漢語翻譯】現代漢語譯本：士道友甘爾翼（Shi Daoyou Gan Eryi），字右民，與他的堂兄弟甡（Shen），字左民，志同道合修習凈土法門。他們恰好讀到《合論》，非常符合他們的心意，歡喜讚歎，於是捐資付梓，與眾人共同成就此事，使袁氏的水月之喻重新明朗，而蓮池的華果普遍周遍。人人唸佛見佛，是因為能夠看到這本書；人人從這本書中獲得力量，是因為重新刊刻了它。多一個人往生凈土，就宛如成為我的導師；早一日證悟無生，就能長遠延續佛的慧命。凡是忠臣孝子、義夫節婦，以及微小的飛蟲蠕動的生物，都是極樂世界的伴侶；凡是參禪誦咒、持戒修福，與經營生計的雜務，都是往生的資糧。凡是勸人唸一聲佛、靜心閱讀一刻、演說一個字、流通一處，都是功德和壽命的無量。事理真實，不欺騙不虛妄；生佛平等，並非容易也非困難。凈土就在我的眼前，大愿就在當人的一念之間。啊！沒有什麼可以再增加的了！強梧大[泂-口+並]（Qiang Wu Da [Jiong-Kou+Bing]）于獻中秋望之際，菩薩戒弟子閩中周之夔（Minzhong Zhou Zhikui）稽首敬書。枕江亭主人甘爾翼（Zhenjiangting Zhuren Gan Eryi）謹識。袁氏一門，嚮往凈土，紀夢就是其驗證。我讀《中郎先生集》（Zhonglang Xiansheng Ji）至家報，每次都合掌讚誦。書上說：『聽說大人及一家眷屬，都歸心於白業（Baiye，指凈業），這是人間第一稀有的事情；專心持唸佛名，有什麼難的呢？而人們卻自己產生懷疑和阻礙。大概是這種大富貴，上天不肯輕易給予人，又必須堅定地行善法，以利他濟世和忍耐，破除人我慳貪等相，作為作聖作佛最緊要的事情，都是今日銖錙必較者的良藥。先生所為，夢中唯以勤行方便，憐憫一切，叮嚀不置也。』讀到這部書而不慨然反省，難道是人之常情嗎？恰逢周章甫先生（Zhou Zhangfu Xiansheng），指示唸佛的路徑，袁子（Yuan Zi）的《合論》（Helun）...

【English Translation】 English version: Shi Daoyou Gan Eryi, styled Youmin, and his cousin Shen, styled Zuomin, shared the same aspiration for Pure Land practice. They happened to read the 'Helun' (Comprehensive Treatise), which deeply resonated with them. Filled with joy and admiration, they contributed funds for its printing, collaborating with others to bring it to fruition, so that the metaphor of the moon in water by the Yuan family could shine brightly again, and the flowers and fruits of the Lotus Pond could universally pervade. Everyone who recites the Buddha's name and sees the Buddha does so because they can see this book; everyone who gains strength from this book does so because it has been reprinted. Each additional person reborn in the Pure Land is like becoming my guide; each day sooner one realizes non-birth, the longer one continues the Buddha's wisdom-life. All loyal ministers, filial sons, righteous husbands, virtuous women, and even the smallest flying and crawling creatures, are companions in the Land of Bliss; all who practice Chan meditation, recite mantras, uphold precepts, cultivate blessings, and engage in the miscellaneous affairs of earning a living, are accumulating resources for rebirth. Every instance of encouraging someone to recite the Buddha's name once, quietly reading for a moment, expounding a single word, or circulating it in one place, is immeasurable merit and longevity. The principles and matters are true and real, without deception or falsehood; sentient beings and Buddhas are equal, neither easy nor difficult. The Pure Land is right before my eyes, and the great vow is in the present thought of each person. Alas! Nothing can be added to it! Qiang Wu Da [Jiong-Kou+Bing] on the occasion of offering the Mid-Autumn Festival, the Bodhisattva precept disciple Zhou Zhikui from Minzhong respectfully writes. Gan Eryi, the owner of Zhenjiang Pavilion, respectfully notes. The Yuan family aspires to the Pure Land, and the dream record is its verification. When I read 'Mr. Zhonglang's Collection' (Zhonglang Xiansheng Ji) to the family report, I always put my palms together and praised it. The book says: 'Hearing that the adults and all the family members have turned their hearts to the white karma (Baiye, referring to Pure Land karma), this is the rarest thing in the human world; what is so difficult about single-mindedly holding the Buddha's name? But people themselves generate doubts and obstacles. Probably this kind of great wealth and honor, Heaven is not willing to easily give to people, and one must firmly practice good deeds, with altruism and patience, break the appearances of self and others, stinginess and greed, as the most important thing to do to become a sage or a Buddha, all of which are good medicine for those who must compete for every penny today. What the teacher did, in the dream, only diligently practiced skillful means, had compassion for everything, and repeatedly exhorted.' Is it not human nature to not reflect with emotion after reading this book? It happened that Mr. Zhou Zhangfu (Zhou Zhangfu Xiansheng) pointed out the path of reciting the Buddha's name, Yuan Zi's 'Helun' (Helun)...

》盡乏，並授紀夢以為《合論》之勝，余乃得取是書以觀，而余弟甡與豚子佑，病中聞其說，皆起信念，遂付重梓，用相勸勉。因以告于

智慧長者，若以余為寒而暄者之獻日，良愧！良愧！

西方合論敘

香光子避囂山剎，修習凈業。有一禪人，闊視高步，過舍而譚。見案上有石頭居士新撰《凈土合論》，閱未終篇，抗聲言曰：「若論此之法門，原用接引中下之根。何者？中下根人智慧輕微、業力深量，以憶佛唸佛，獲生凈土，如頑石附舟，可以到岸，誠宜唸佛。至於吾輩，洞了本源，此心即是佛，更於何處覓佛？此心即是土，更於何處見土？于實際理中，覓生佛、去來、生死三世之相，無一毛頭可得，才說成佛，已是剩語，何得更有分凈分穢、舍此生彼之事？若於此處悟得，是自在閑人，即淫怒癡皆是阿彌平等道場，如如不動。何乃舍卻已佛，拜彼金銅？且謂悟與未悟，皆宜修習，無事生事，吾所不曉。」

香光子聞而太息曰：「若汝所言，止圖口角圓滑，不知一舉足將墜於火坑也。生死無常，轉盻即至，如何熟記宗門見成相似之語，以為究竟？都云：『我已成佛，不必唸佛。』若約理而言，世間一蚤一虱，皆具有如來清凈覺體，無二無別。乃至諸佛成等正覺，證大涅槃，本體未嘗增得

【現代漢語翻譯】現代漢語譯本：

我才疏學淺，又沒有系統地研究過佛學，卻被授予整理和校對《合論》（指《凈土合論》）的重任，實在是不勝榮幸。我得以拜讀此書，而我的弟弟甡和侄子豚子佑，在病中聽聞其中的道理，都生起了堅定的信念，於是決定重新刊印此書，用來互相勸勉。因此，我將此事稟告于

智慧長者，如果因為我學識淺薄而獻上粗陋的言辭，實在感到慚愧！慚愧！

《西方合論敘》

香光子在遠離喧囂的山寺中，修習凈土法門。有一位禪者，眼界開闊，步履高昂，路過寺廟時與香光子交談。他看到香光子的書案上放著石頭居士新撰寫的《凈土合論》，還沒看完，就高聲說道：『如果說這個法門，原本是用來接引中下根基的人。為什麼呢？因為中下根基的人智慧淺薄、業力深重，通過憶佛唸佛，獲得往生凈土的機會，就像頑石附著在船上，可以到達岸邊，確實應該唸佛。至於我們這些人，已經徹底明白了本源，這顆心就是佛，還要到哪裡去尋找佛呢？這顆心就是凈土，還要到哪裡去尋找凈土呢？在實際的道理中，尋找生佛、去來、生死三世的相狀，連一根毫毛都找不到，才說要成佛，已經是多餘的話了，怎麼還會有區分清凈和污穢、捨棄此地往生彼地的事情呢？如果在這裡悟得，就是自在的閑人，即使是淫慾、憤怒、愚癡，也都是阿彌陀佛平等的道場，如如不動。為什麼捨棄已經成就的佛，去拜那金銅佛像呢？而且說悟與未悟，都應該修習，這是無事生事，我實在不明白。』

香光子聽了，嘆息道：『如果像你所說的那樣，只是爲了口頭上說得圓滑，卻不知道一舉足就要墜入火坑了。生死無常，轉眼即到，怎麼能熟記宗門現成的相似之語，就以為是究竟的真理呢？都說：『我已經成佛，不必唸佛。』如果從理上來說，世間一隻跳蚤、一隻虱子，都具有如來清凈覺悟的本體，沒有兩樣分別。乃至諸佛成就正等正覺，證得大涅槃，本體也未曾增加什麼。'

【English Translation】 English version:

I am deficient in talent and lack systematic study of Buddhism, yet I have been entrusted with the important task of organizing and proofreading the 'Helun' (referring to 'Jingtu Helun' - 'Treatise on the Convergence of Pure Land'). I am truly honored to have the opportunity to read this book. My younger brother, Sheng, and my nephew, Tunzi You, upon hearing the principles within while ill, both developed firm faith. Therefore, they decided to reprint this book to encourage each other. Consequently, I reported this matter to

Elder Wisdom. If I, due to my shallow knowledge, offer crude words, I would be truly ashamed! Ashamed!

Preface to 'Western Helun'

Xiangguangzi (a Buddhist practitioner) dwells in a secluded mountain temple, cultivating the Pure Land practice. A Chan (Zen) practitioner, with broad vision and lofty steps, passed by the temple and engaged in conversation with Xiangguangzi. Seeing 'Jingtu Helun', newly written by Stone Hermit, on Xiangguangzi's desk, he exclaimed before finishing it: 'If we are talking about this Dharma gate, it was originally intended to guide those of medium and lower capacity. Why? Because people of medium and lower capacity have shallow wisdom and heavy karmic burdens. By recollecting the Buddha and reciting the Buddha's name, they can obtain rebirth in the Pure Land, just like a stubborn rock attached to a boat can reach the shore. It is indeed appropriate to recite the Buddha's name. As for people like us, who have thoroughly understood the original source, this mind itself is the Buddha. Where else should we seek the Buddha? This mind itself is the Pure Land. Where else should we seek the Pure Land? In the realm of ultimate reality, seeking the characteristics of birth and Buddha, coming and going, and the three periods of existence (past, present, future), not even a hair's breadth can be found. To even speak of becoming a Buddha is already superfluous. How can there be matters of distinguishing purity and defilement, abandoning this place and being born in that place? If one awakens to this here, one is a free and unburdened person. Even lust, anger, and ignorance are all equal Bodhimandas (places of enlightenment) of Amitabha Buddha, unmoving as suchness. Why abandon the already realized Buddha and worship those golden and bronze Buddha images? Furthermore, to say that both the enlightened and the unenlightened should practice is creating something out of nothing. I truly do not understand.'

Hearing this, Xiangguangzi sighed and said: 'If what you say is merely for the sake of smooth talk, you do not realize that with one step you will fall into the pit of fire. Birth and death are impermanent, arriving in the blink of an eye. How can you memorize the ready-made, similar words of the Zen school and take them as the ultimate truth? Everyone says: 'I have already become a Buddha, there is no need to recite the Buddha's name.' If we speak from the perspective of principle, even a flea or a louse in this world possesses the pure and enlightened essence of the Tathagata (Buddha), without any difference. Even when all Buddhas attain perfect enlightenment and realize great Nirvana, the essence has not increased in any way.'

一分；眾生墮三塗，趨生死海，本體未嘗減卻一分。如如之體，常自不動；生死涅槃，等是妄見；亦無如來，亦無眾生。於此證入，亦無能證之人，亦無所證之法，泯絕心量，超越情有；大地無寸土，佛之一字，向何處安著？至於進修法門，于無修證中修證，于無等級中等級，千差萬別。雖位至等覺，尚不知如來舉足下足之處。從上祖師，所以呵佛斥教，一切皆遮者，止因人心執滯教相，隨語生解，不悟言外之本體，漫執語中之方便；一向說心說性、說空說幻、說頓說漸、說因說果，千經萬論無不通曉；及問渠本命元辰，便將經論見成語言抵對，除卻見成語言，依舊茫然無措，所謂數他家寶，已無分文。其或有真實修行之人，不見佛性，辛苦行持，如盲無導，止獲人天之果，不生如來之家。於是諸祖知其流弊，遂用毒手，刬其語言、塞其解路、拶其情識，令其苦蔘密究，逆生滅流，生滅情盡，取捨念空，始識得親生父母、歷劫寶藏。卻來看經看教，一一如道家中事；然後如說進修，以佛知見，凈治余習。拜空花之如來，修水月之梵行，登陽焰之階級，度谷響之眾生，不取寂證，是謂佛種。正如杲日當空行大王路，不同長夜趨走攀荊墮棘，豈謂一悟之後即同極果，如供奉問岑大蟲：『果上涅槃，天下善知識證否？』岑曰

：『未證。』奉曰：『何以未證？』岑曰：『功未齋于諸聖。』奉曰：『若爾，何得名為善知識？』岑曰：『明見佛性，亦得名為善知識也。』弘辨禪師曰：『頓明自性，與佛同儔。然有無始染習，故假對治，令順性起用，如人吃飯不一口便飽。』溈山曰：『初心從緣，頓悟自理，猶有無始曠劫習氣未能頓凈，須教渠凈除現業流識，即修也。不可別有法，教渠修行趣向。』若論諸祖師為人之處，壁立萬仞，大火聚中，觸之即爛；刀槍林里，動著便燒；未曾開口，已隔千里萬里，至機緣之外，平實商量，未嘗盡絕階級，盡遮修行。《傳燈錄》中分明詳悉。大慧中峰，言教尤為緊切，血誠勸勉，惟恐空解著人，墮落魔事。何曾言一悟之後，不假修行，頓同兩足之尊，盡滿涅槃之果？後世不識教意，不達祖機，乃取喝佛罵祖破膽險句，以為行持。昔之人為經論所障，猶是雜食米麥，不能運化；后之人飽記禪宗語句，排因撥果，越分過頭，是日取大黃巴豆，以為茶飯也。自誤誤人，弊豈有極？是以才入此門，便輕十方如來，莫不自云：『無佛可成，無行可修。』見人唸佛，則曰：『自性是佛。』見人修凈土，則曰：『即心是凈。』言參禪則尊之九天之上，言唸佛則蹂之九地之下。全不思參禪唸佛，總之爲了生死，同是出苦海之

【現代漢語翻譯】現代漢語譯本：岑禪師說：『尚未證悟。』奉禪師問：『為什麼說尚未證悟？』岑禪師說：『因為還沒有以功德供養諸聖。』奉禪師說：『如果這樣，怎麼能被稱為善知識呢？』岑禪師說：『明見佛性，也可以被稱為善知識。』弘辨禪師說：『頓悟自性，與佛相同。然而還有無始以來的染污習氣，所以需要藉助對治，使之順應自性而起作用，就像人吃飯不能一口就飽。』溈山禪師說：『初學者從因緣入門，頓悟自性之理，仍然有無始曠劫以來的習氣未能完全清除，必須教導他清除現在的業力流識，這就是修行。不可另外有其他方法，教導他修行趣向。』如果談論諸位祖師教導人的方法，就像壁立萬仞，身處大火聚中，觸碰就會燒爛；身處刀槍林里，動一下就會被燒著；未曾開口，已經相隔千里萬里，在機緣之外，平實地商量，也未曾完全斷絕階級，完全遮蔽修行。《傳燈錄》中分明詳細地記載了這些。大慧禪師、中峰禪師的言教尤其緊迫懇切，以真誠之心勸勉，唯恐人們空解義理，墮入魔事。他們何曾說過一悟之後，就不需要修行，就能立刻與兩足之尊（佛）相同，圓滿涅槃的果位？後世的人不瞭解佛教的教義，不通達祖師的機鋒，就拿喝佛罵祖的破膽險句，作為修行的方法。過去的人被經論所障礙，還只是雜食米麥，不能運化；後世的人飽記禪宗的語句，排斥因果，越分過頭，就像每天服用大黃巴豆，當做茶飯一樣。自誤誤人，弊端哪裡有盡頭？因此，才剛入門，就輕視十方如來，無不自稱：『沒有佛可以成，沒有行可以修。』見到別人唸佛，就說：『自性是佛。』見到別人修凈土，就說：『即心是凈。』說到參禪，就尊崇到九天之上，說到唸佛，就貶低到九地之下。完全不思考參禪唸佛，總歸是爲了了生死，同樣是爲了脫離苦海。

【English Translation】 English version: Zen Master Cen said, 'Not yet enlightened.' Zen Master Feng asked, 'Why do you say not yet enlightened?' Zen Master Cen said, 'Because one has not yet made offerings of merit to all the sages.' Zen Master Feng said, 'If that's the case, how can one be called a Kalyanamitra (spiritual friend)?' Zen Master Cen said, 'Clearly seeing Buddha-nature can also be called a Kalyanamitra.' Zen Master Hongbian said, 'Sudden enlightenment of one's own nature is the same as the Buddhas. However, there are beginningless defilements and habitual tendencies, so one needs to rely on antidotes to allow them to accord with one's nature and function, just like a person eating a meal cannot be full in one bite.' Zen Master Weishan said, 'A beginner enters through conditions, and suddenly understands the principle of self-nature, but still has beginningless kalpas of habitual tendencies that have not been completely purified, so one must teach them to purify their present karmic consciousness, which is cultivation. There should be no other method to teach them to cultivate and aspire.' If we talk about the methods of the ancestral teachers in guiding people, it is like a wall standing ten thousand ren (a unit of length), being in a great fire, touching it will burn; being in a forest of knives and spears, moving will be burned; before even opening one's mouth, one is already separated by thousands of miles. Outside of opportune moments, discussing plainly, they never completely cut off the levels, completely concealing cultivation. The 'Transmission of the Lamp' records these clearly and in detail. The teachings of Dahui (Zen Master Dahui Zonggao) and Zhongfeng (Zen Master Zhongfeng Mingben) are especially urgent and earnest, exhorting with sincere hearts, fearing that people will emptyly understand the meaning and fall into demonic affairs. When did they ever say that after one enlightenment, one does not need to cultivate, and can immediately be the same as the Two-Footed Honored One (Buddha), fulfilling the fruit of Nirvana? Later generations do not understand the teachings of Buddhism, do not understand the ancestral teachers' skillful means, and take the daring and dangerous phrases of scolding the Buddha and cursing the patriarchs as methods of practice. People of the past were obstructed by the sutras and treatises, and were only eating mixed grains and wheat, unable to digest them; people of later generations are full of Chan (Zen) phrases, rejecting cause and effect, overstepping their bounds, like taking rhubarb and croton every day as tea and rice. Misleading oneself and misleading others, where is the end of the harm? Therefore, as soon as one enters this gate, one despises the Tathagatas (Buddhas) of the ten directions, and all claim: 'There is no Buddha to become, no practice to cultivate.' Seeing others reciting the Buddha's name, they say: 'Self-nature is the Buddha.' Seeing others cultivating Pure Land, they say: 'Mind itself is Pure.' When talking about Chan (Zen) meditation, they revere it above the ninth heaven, and when talking about reciting the Buddha's name, they demean it below the ninth earth. They do not think at all that Chan (Zen) meditation and reciting the Buddha's name are ultimately for the sake of ending birth and death, and are both for escaping the sea of suffering.

橋樑，越界有之寶筏，事同一家，何勝何劣？參門之中，所悟亦有淺深；唸佛之眾，所修亦有高下，如何執定參者即是上根，念者便為中下？

「自達摩西來，立此宗門，已云二百年後，明道者多，行道者少；說理者多，通理者少。今《傳燈錄》中，如麻似粟，同云人悟，其實迥別。至如般若緣深，靈根夙植；伽陵破邪，香象截流；或見根宗于片言，或顯威用於一喝，一聞千悟，得大總持；或有懷出世之心，具丈夫之志，舍彼塵情，究此大事，不怙小解，惟求實知，臥薪嚐膽，飲冰吞檗，如此三十年、四十年後，或遇明師，痛與針劄，偷心死盡，心華始開。此後又須潛行密修，銷融余習，法見尚舍，何況非法。若趙州除粥飯是雜用心；涌泉四十年，尚有走作；香林四十年，打成一片，兢兢業業，如護頭目，直至煙銷灰滅，自然一念不生業不能系，生死之際隨意自在。詰其所證，恐亦未能超于上品上生之上。何以明之？龍樹菩薩，宗門之鼻祖也，得大智慧、具大辯才，住持佛法，故世尊數百年前，于楞伽會上遙為授記，然亦不過曰證初歡喜地，往生安樂國而已。而《觀經》中上品上生，生於彼間，一剎那頃亦證初地。今宗門諸大祖師，縱使見離蓋纏，語出窩臼，豈能即過龍樹？龍樹已悟無生無相之義，已具不墮階

【現代漢語翻譯】現代漢語譯本：橋樑和渡船，都是爲了讓人越過界限的寶貴工具，作用都是一樣，有什麼高下之分呢？參禪的人，所領悟的也有深淺之別；唸佛的人，所修行的也有高下之分，怎麼能固執地認為參禪的就是上等根器，唸佛的就是中下等根器呢？『自從Bodhidharma（菩提達摩）西來，開創禪宗以來，就有人說兩百年後，明白道理的人多，實棧道理的人少；說理的人多，通曉道理的人少。』現在《傳燈錄》中記載的人，多如麻、密如粟，都說自己開悟了，其實差別很大。至於那些與般若智慧有深厚緣分，宿世就種下善根的人；像伽陵鳥一樣破除邪見，像香像一樣截斷煩惱之流；或者從隻言片語中見到根本，或者在一聲棒喝中顯現威力，一聽聞就能領悟千般道理，得到大總持；或者有出世之心，有大丈夫的志向，捨棄世俗的感情，探究這件大事，不滿足於小的理解，只求真實的證悟，像勾踐臥薪嚐膽一樣，像子胥飲冰吞檗一樣，這樣經過三四十年後，或者遇到明師，狠狠地用針刺破他的迷妄，偷心完全死去，心華才開始綻放。此後還要潛藏起來秘密修行，消除剩餘的習氣，連對佛法的執著都要捨棄，更何況是不合佛法的。像趙州禪師說除了粥飯之外都是雜用心；涌泉禪師四十年，還有走作；香林禪師四十年，打成一片，兢兢業業，像保護頭和眼睛一樣，直到煙消灰滅，自然一念不生，業力不能束縛，生死之際隨意自在。考察他們所證悟的境界，恐怕也不能超過上品上生。為什麼這麼說呢？Nāgārjuna（龍樹）菩薩，是宗門的鼻祖，得到大智慧、具備大辯才，住持佛法，所以Śākyamuni（釋迦牟尼）世尊在幾百年前，在《楞伽經》法會上遙遠地為他授記，然而也只不過說他證得初歡喜地，往生到安樂國土而已。而《觀經》中上品上生的人，往生到西方極樂世界，在一剎那間也能證得初地。現在禪宗的各位大祖師，縱然見地超脫，言語精妙，難道能超過龍樹菩薩嗎？龍樹菩薩已經領悟了無生無相的道理，已經具備了不墮落到低階階

【English Translation】 English version: Bridges and rafts are both valuable tools for crossing boundaries, serving the same purpose. What superiority or inferiority is there? Among those who practice Chan meditation, the understanding also varies in depth; among those who recite the Buddha's name, the practice also varies in level. How can one stubbornly insist that those who practice Chan are of superior capacity, while those who recite are of middle or lower capacity? 『Since Bodhidharma (菩提達摩) came from the West and established the Chan school, it has been said that two hundred years later, there are many who understand the principles but few who practice them; many who talk about the principles but few who comprehend them.』 Now, in the Transmission of the Lamp (傳燈錄), the people recorded are as numerous as hemp seeds and as dense as millet, all claiming to be enlightened, but in reality, the differences are vast. As for those who have deep affinity with Prajna wisdom, and whose spiritual roots were planted in previous lives; who break through wrong views like the Kalaviṅka bird, and cut off the stream of afflictions like the fragrant elephant; who see the fundamental principle in a few words, or manifest power in a shout, who understand thousands of principles upon hearing, and attain great Dharani; or who have a mind to transcend the world, possess the ambition of a great person, abandon worldly emotions, and investigate this great matter, not content with small understandings, but seeking true realization, like Goujian sleeping on firewood and tasting gall, like Wu Zixu drinking ice and swallowing bitter herbs, after thirty or forty years, they may encounter a wise teacher who sharply pricks their delusions, their thieving mind completely dies, and the flower of their mind begins to bloom. After this, they must still practice secretly, eliminating remaining habits, abandoning even attachment to the Dharma, let alone what is not Dharma. Like Zen Master Zhao Zhou saying that everything besides porridge and rice is mixed mind; Zen Master Yongquan still had activity after forty years; Zen Master Xianglin worked diligently for forty years, like protecting their head and eyes, until the smoke dissipates and the ashes disappear, naturally not a single thought arises, karma cannot bind them, and they are free and at ease at the time of birth and death. Examining their attained state, I fear it may not exceed the highest rebirth in the highest grade. Why do I say this? Nāgārjuna (龍樹) Bodhisattva, the patriarch of the school, attained great wisdom and possessed great eloquence, upholding the Buddha Dharma, so Śākyamuni (釋迦牟尼) World-Honored One, hundreds of years ago, remotely predicted his attainment at the Laṅkāvatāra Sūtra assembly, but it was only said that he attained the first Joyful Ground and was reborn in the Land of Bliss. And those who are reborn in the highest grade in the Contemplation Sutra (觀經), attain the first ground in an instant upon being born in the Land of Ultimate Bliss. Now, can the great patriarchs of the Chan school, even if their views are transcendent and their words are profound, surpass Nāgārjuna Bodhisattva? Nāgārjuna Bodhisattva has already understood the principle of non-origination and non-appearance, and already possesses the quality of not falling into lower realms.

級之見，而生於安養，與上品上生所證之果正等，則禪門諸人所證，豈能獨過？良以上品上生，解第一義，還同禪門之悟；深信因果，還同禪門之修，止是念佛往生別耳。然吾以為禪門悟修之士，既不能取無餘涅槃同於如來，又不肯取有餘涅槃同於二乘，必入普賢行愿之海。若不捨一身受一身，濟度眾生，則當從一剎至一剎，供養諸佛；既見諸佛，還同往生。究竟與上品上生，止在雁行伯仲之間，何以高視祖師，輕言凈侶？其或悟門已入，休歇太早，智不入微，道難勝習，一念不盡，即是生死之根，業風所牽，復入胞胎。如五祖戒出為東坡、青草堂再作魯公。隔陰之後，隨緣流轉，道有消而無長，業有加而無減。縱般若緣深不落三塗，而出房入房，亦太辛苦！還視中下往生之眾，已天地不足喻其否泰矣！

「況後世宗風日衰，人之根器亦日以劣，發心既多不真，功夫又不純一；偶于佛祖機鋒，知識語言，或悟得本來成佛處，當下即是處，意識行不到，語言說不及處，一切不可得，即不可得亦不可得處，將古人語句和會無不相似。既得此相似之解，即云：『馳求已歇，我是無事道人。』識得煩惱如幻，則恣情以肆煩惱；識得修行本空，輒任意以壞修行；謂檀本空也，反舍檀而取慳；謂忍本空也，反聽隨而置忍；言

【現代漢語翻譯】現代漢語譯本這種見解認為，通過修持達到一定程度，往生到安養（Sukhavati，極樂世界），所證得的果位與上品上生者完全相同，那麼禪宗修行者所證得的果位，難道能超過這種境界嗎？實際上，上品上生者，通達第一義諦，與禪宗的開悟相同；深信因果，與禪宗的修行相同，只是往生的方式是念佛而已。然而我認為，禪宗開悟修行的修行者，既然不能像如來一樣證得無餘涅槃（nirvana without remainder），又不肯像二乘一樣證得有餘涅槃（nirvana with remainder），必定會進入普賢行愿（Samantabhadra's practices and vows）的境界。如果不捨棄這一世的身體而不斷受生，救度眾生，那麼就應當從一個佛剎到另一個佛剎，供養諸佛；既然見到了諸佛，就與往生無異。最終與上品上生者相比，只是水平相當，不分上下，為何要輕視祖師，輕視凈土法門的同修呢？或許是開悟之後，過早地停止修行，智慧不夠精微，道力難以戰勝習氣，一念未盡，就是生死的根本，被業力之風牽引，再次進入胞胎。就像五祖戒禪師轉世為蘇東坡，青草堂的主人再次成為魯公。經過隔陰之迷后，隨順因緣流轉，道業有退步而無增長，業力有增加而無減少。即使因為般若（prajna，智慧）的因緣深厚而不墮入三惡道，但出入於人道，也太辛苦了！與中下品往生的人相比，簡直是天地之別！況且後世禪宗的宗風日益衰落，人們的根器也越來越差，發心大多不真誠，功夫也不純粹專一；偶然間在佛祖的機鋒、知識語言中，或者領悟到本來成佛之處，當下就是成佛之處，意識思維無法到達，語言文字無法表達之處，一切都不可得，連『不可得』也不可得之處，將古人的語句拼湊起來，看起來無不相似。一旦得到這種相似的理解，就說：『馳求已經停止，我是無事道人。』認識到煩惱如幻，就放縱自己的情感，肆意地放縱煩惱；認識到修行本性是空，就隨意地破壞修行；說佈施本性是空，反而捨棄佈施而變得吝嗇；說忍辱本性是空，反而聽之任之，放棄忍辱；說

【English Translation】 English version This view holds that, through cultivation to a certain degree, rebirth in Sukhavati (the Pure Land of Bliss), the fruit attained is exactly the same as those reborn in the highest grade of the highest class. Then, can the attainment of those who practice Zen surpass this state? In reality, those reborn in the highest grade of the highest class, understand the ultimate truth, which is the same as the enlightenment in Zen; deeply believe in cause and effect, which is the same as the practice in Zen, only the method of rebirth is through reciting the Buddha's name. However, I believe that practitioners of Zen who have attained enlightenment and practice, since they cannot attain nirvana without remainder like the Tathagata (Buddha), and are unwilling to attain nirvana with remainder like the two vehicles (Sravakas and Pratyekabuddhas), they will surely enter the realm of Samantabhadra's practices and vows. If they do not abandon this life's body and continue to be reborn, saving sentient beings, then they should go from one Buddha-land to another, making offerings to all Buddhas; since they have seen all the Buddhas, it is no different from rebirth in the Pure Land. Ultimately, compared to those reborn in the highest grade of the highest class, they are just about the same level, not much different, why look down on the patriarchs and despise fellow practitioners of the Pure Land school? Perhaps after enlightenment, they stop practicing too early, their wisdom is not subtle enough, their strength of the Way is difficult to overcome their habits, if one thought is not exhausted, it is the root of birth and death, being pulled by the wind of karma, they enter the womb again. Just like Chan Master Wuzu Jie was reborn as Su Dongpo, and the master of Qingcaotang became Lord Lu again. After the delusion of the intermediate state, following the conditions and flowing, the progress of the Way regresses without increasing, and the power of karma increases without decreasing. Even if because of the deep affinity with prajna (wisdom), they do not fall into the three evil realms, but going in and out of the human realm is too arduous! Compared to those reborn in the middle and lower grades, it is like heaven and earth! Moreover, in later generations, the style of Zen is declining day by day, and people's capacity is also getting worse and worse, most of the aspirations are not sincere, and the effort is not pure and focused; occasionally in the Buddha's sharp questions and answers, knowledge and language, or realize the place where one originally becomes a Buddha, the present moment is the place of becoming a Buddha, where conscious thinking cannot reach, where language and words cannot express, everything is unattainable, even the 'unattainable' is also unattainable, piecing together the words of the ancients, they all look similar. Once they get this similar understanding, they say: 'The pursuit has stopped, I am a person of no affairs.' Realizing that afflictions are like illusions, they indulge their emotions and recklessly indulge in afflictions; realizing that the nature of practice is empty, they arbitrarily destroy practice; saying that giving is empty in nature, they abandon giving and become stingy; saying that patience is empty in nature, they listen to it and abandon patience; saying

戒則曰：『本無持犯，何必重持輕犯？』言禪則曰：『本無定亂，何必舍亂取定？』聽情順意，踏有譚空；既云法尚應舍，何為復取非法？既云真亦不求，胡為舍之求妄？既云修觀習定，皆屬有為之跡，何獨貪名求利，偏合無為之道？愛憎譭譽之火，才觸之而即高；生老病死之風，微吹之而已動。爭人爭我，說是說非，甚至以火性為氣魄、以我慢為承當、以譎詐為機用、以誑語為方便、以放恣為遊戲、以穢言為解粘，讚歎破律無行之人，侮弄繩趨尺步之士。偏顯理路，故窮玄極妙，莫之軌跡；盡刬行門，故縱意任心，無復規矩。口言往生是小乘法，令人修習，已乃晏然。或至經年不拜一佛、經年不禮一懺、經年不轉一經，反看世間不必有之書，行道人不宜行之事。使後生小子，專逞聰明，惟尋見解，才有所知，即為一超直入，更復何事？輕狂傲慢，貢高恣睢；口無擇言，身無擇行。父既報仇，子遂行劫；寫烏成馬，展轉差謬。不念世間情慾無涯，堤之尚溢，如何日以圓滑之語，大破因果之門，決其防藩，導以必流。自誤誤人，安免淪墜！若不為魔所攝，定當永隔三途，刀山劍樹，報其前因；披毛戴角，酬還宿債。

「莫云：『我是悟達之人，業不能系。』夫謂業不能系，非謂有而不有，正以無而自無。生既隨境

【現代漢語翻譯】現代漢語譯本：持戒的人說：『本來就沒有持戒和犯戒的區別，為什麼還要重視持戒而輕視犯戒呢？』談論禪定的人說：『本來就沒有安定和散亂的區別，為什麼還要捨棄散亂而追求安定呢？』他們順從自己的情感和意願，一方面談論『有』，一方面又空談『空』；既然說佛法都應該捨棄，為什麼又要去追求非法呢？既然說真理也不需要追求，為什麼又要捨棄真理而追求虛妄呢？既然說修習觀想和禪定，都屬於有為的作為，為什麼唯獨貪圖名利，就特別符合無為的道理呢？愛憎、譭謗和讚譽的火焰，稍微觸碰就會高漲；生老病死的風，輕輕吹拂就會動搖。』他們爭論人我是非，甚至把火性當作氣魄，把傲慢當作承擔，把欺詐當作機巧，把謊言當作方便，把放縱當作遊戲，把污穢的言語當作解脫。他們讚歎那些破戒而沒有操守的人，侮辱那些遵守規矩的人。他們偏執地顯揚理路，所以窮究玄妙，無跡可尋；完全廢棄修行，所以放縱心意，沒有規矩。口頭上說往生是小乘佛法，卻讓人去修習，自己卻安然不動。甚至一年不拜一佛，一年不禮一懺，一年不轉一經，反而去看世間那些不必要的書籍，做修行人不應該做的事情。使得後來的年輕人，專門賣弄聰明，只尋求見解，稍微有所瞭解，就以為自己已經一步登天，不需要再做什麼了。他們輕浮狂妄，傲慢自大，口無遮攔，行為放縱。父親報了仇，兒子就去搶劫；指鹿為馬，輾轉訛誤。不考慮世間的情慾沒有止境，堵塞它尚且會氾濫，如何每天用圓滑的言語，大肆破壞因果之門，決開堤防，引導它必然氾濫。自己耽誤了自己，又耽誤了別人，怎麼能免於沉淪呢！如果不是被魔所迷惑，必定會永遠隔絕於三途，刀山劍樹，是他們前世的報應；披毛戴角，是他們償還宿債。莫云：『我是悟道的人，業力不能束縛我。』所謂業力不能束縛，不是說有了業力卻說沒有，而是說本來沒有業力，自然也就沒有束縛。既然出生是隨著環境而變化 English version: Those who uphold precepts say: 'Originally there is no holding or breaking of precepts, why emphasize upholding and belittle breaking?' Those who talk about Chan (禪, meditation) say: 'Originally there is no stability or chaos, why abandon chaos and seek stability?' They follow their emotions and intentions, discussing 'existence' on one hand and empty talk of 'emptiness' on the other; since they say that even the Dharma (法, Buddhist teachings) should be abandoned, why pursue what is not Dharma? Since they say that truth is not to be sought, why abandon truth and seek falsehood? Since they say that cultivating contemplation and meditation are all activities of conditioned existence, why is it that only greed for fame and profit is especially in accordance with the path of non-action? The flames of love and hate, slander and praise, rise high at the slightest touch; the winds of birth, old age, sickness, and death, stir with the slightest breeze. They argue about self and others, right and wrong, even to the point of taking the nature of fire as their spirit, arrogance as their responsibility, deceit as their skill, lies as their expedient, indulgence as their game, and foul language as their liberation. They praise those who break precepts and have no conduct, and insult those who follow the rules step by step. They emphasize reason to the extreme, so their pursuit of the profound and subtle leaves no trace; they completely abandon practice, so they indulge their minds without any rules. They say that rebirth is a Hinayana (小乘, lesser vehicle) practice, yet they have others practice it, while they themselves remain unmoved. They may not bow to a Buddha (佛, enlightened being) for a year, not perform a repentance ceremony for a year, not recite a sutra (經, Buddhist scripture) for a year, but instead read worldly books that are unnecessary, and do things that practitioners should not do. This causes young people to show off their intelligence, only seek understanding, and think that they have achieved enlightenment in one step as soon as they know something, and that there is nothing else to do. They are frivolous and arrogant, haughty and self-willed, their mouths have no selective words, and their bodies have no selective actions. The father avenges, and the son robs; they call a crow a horse, and spread errors. They do not consider that worldly desires are boundless, and even if they are dammed, they will overflow. How can they use smooth words every day to greatly destroy the gate of cause and effect, break down the defenses, and lead to inevitable overflow? They mislead themselves and others, how can they avoid falling! If they are not possessed by demons, they will surely be forever separated from the three evil paths, and the mountain of knives and the tree of swords will be the retribution for their past causes; wearing fur and horns will be the repayment of their past debts. Do not say: 'I am an enlightened person, and karma (業, action and its consequences) cannot bind me.' The statement that karma cannot bind does not mean that karma exists but is said not to exist, but rather that karma originally does not exist, and therefore there is no binding. Since birth follows the environment

【English Translation】 Those who uphold precepts say: 'Originally there is no holding or breaking of precepts, why emphasize upholding and belittle breaking?' Those who talk about Chan say: 'Originally there is no stability or chaos, why abandon chaos and seek stability?' They follow their emotions and intentions, discussing 'existence' on one hand and empty talk of 'emptiness' on the other; since they say that even the Dharma should be abandoned, why pursue what is not Dharma? Since they say that truth is not to be sought, why abandon truth and seek falsehood? Since they say that cultivating contemplation and meditation are all activities of conditioned existence, why is it that only greed for fame and profit is especially in accordance with the path of non-action? The flames of love and hate, slander and praise, rise high at the slightest touch; the winds of birth, old age, sickness, and death, stir with the slightest breeze. They argue about self and others, right and wrong, even to the point of taking the nature of fire as their spirit, arrogance as their responsibility, deceit as their skill, lies as their expedient, indulgence as their game, and foul language as their liberation. They praise those who break precepts and have no conduct, and insult those who follow the rules step by step. They emphasize reason to the extreme, so their pursuit of the profound and subtle leaves no trace; they completely abandon practice, so they indulge their minds without any rules. They say that rebirth is a Hinayana practice, yet they have others practice it, while they themselves remain unmoved. They may not bow to a Buddha for a year, not perform a repentance ceremony for a year, not recite a sutra for a year, but instead read worldly books that are unnecessary, and do things that practitioners should not do. This causes young people to show off their intelligence, only seek understanding, and think that they have achieved enlightenment in one step as soon as they know something, and that there is nothing else to do. They are frivolous and arrogant, haughty and self-willed, their mouths have no selective words, and their bodies have no selective actions. The father avenges, and the son robs; they call a crow a horse, and spread errors. They do not consider that worldly desires are boundless, and even if they are dammed, they will overflow. How can they use smooth words every day to greatly destroy the gate of cause and effect, break down the defenses, and lead to inevitable overflow? They mislead themselves and others, how can they avoid falling! If they are not possessed by demons, they will surely be forever separated from the three evil paths, and the mountain of knives and the tree of swords will be the retribution for their past causes; wearing fur and horns will be the repayment of their past debts. Do not say: 'I am an enlightened person, and karma cannot bind me.' The statement that karma cannot bind does not mean that karma exists but is said not to exist, but rather that karma originally does not exist, and therefore there is no binding. Since birth follows the environment

即動，死安得不隨業受生？眼前一念嗔相，即是怪蟒之形；眼前一念貪相，即是餓鬼之種。無形之因念甚小，有形之果報甚大。一念之微，識田持之，歷千萬劫終不遺失。如一比丘，以智慧故，身有光明；以妄語故，口流蛆蟲。一言之微，得此惡果，雖有智慧，終不能消。況今無明煩惱，熾然不斷，欲以相似見解，消其惡業，冀出三塗，無有是處！向使此等，不得少以為足，常如說以修行，終不自言我已悟了即心是佛，豈可復同中下唸佛求生，了達生本無生，不妨熾然求生，即心是土，蓮邦不屬心外，不釋禮拜、不捨唸誦，智力行力，雙轂並進，方當踞上品之蓮臺，坐空中之寶閣，朝飯香積，久游滿月。回視胎生之品，彳于寶地，不聞法語、不見法身，像馬難群，雞鳳非類，何況人天小果，甕中蚊虻者哉！而乃空腹高心，著空破有。卒以偏執之妄解，攖非常之果報；不與阿彌作子，卻為閻羅之囚；不與凈眾為朋，卻與阿旁為伍；棄寶林而行劍樹，舍梵音而聽叫號。究其所受，尚不能與世間無知無見之人，行少善事、作少功德，生於人天者等。毫𩬊有差，天地懸隔，可不哀歟？

「然則宗門中人，上之未必能超于上品上生，而下之已墮三塗。故知此道險難，未易行遊，成則為佛，敗則為魔；王虜分于彈指，卿烹別

【現代漢語翻譯】現代漢語譯本：既然心念一動，死後怎能不隨著業力受生呢？眼前一念嗔恨的念頭，就是怪蟒的形狀；眼前一念貪婪的念頭，就是餓鬼的種子。無形的因念雖然很小，有形的果報卻非常大。一念的細微，識田（Alaya-vijñana，阿賴耶識，儲存所有經驗的倉庫）會持有它，經歷千萬劫也不會遺失。例如一位比丘（bhikkhu，佛教僧侶），因為有智慧的緣故，身上有光明；因為妄語的緣故，口中流出蛆蟲。一句妄語的細微，得到這樣的惡果，即使有智慧，最終也不能消除。更何況現在無明煩惱，熾盛不斷，想要用相似的見解，消除其惡業，希望脫離三塗（three lower realms，地獄、餓鬼、畜生），沒有這樣的道理！如果這些人，不以得到少許就滿足，常常按照佛所說的去修行，最終不會自己說我已經悟了，即心是佛。難道可以再和中下根器的人一樣唸佛求生凈土嗎？真正了達生本無生，不妨熾盛地求生凈土，即心是凈土，蓮邦（Lotus Land，蓮花世界，通常指凈土）不屬於心外，不停止禮拜、不捨棄唸誦，智慧和行持的力量，像車子的兩個輪子一樣並駕齊驅，才能佔據上品蓮臺，坐在空中的寶閣，早上吃香積佛（Fragrant Accumulation Buddha）的齋飯，長久地遊歷滿月世界。回頭看胎生（womb-born，從子宮中出生）的眾生，彳亍于寶地，聽不到佛法，見不到法身（Dharmakaya，佛的法性之身），像大象和駿馬難以合羣，雞和鳳凰不是同類，更何況人天小果，如同甕中的蚊虻！然而卻空腹高心，執著空而破斥有。最終以偏執的錯誤理解，招惹非常嚴重的果報；不與阿彌陀佛（Amitabha Buddha）作兒子，卻成為閻羅王（Yama，地獄之王）的囚犯；不與清凈的聖眾為朋友，卻與獄卒為伍；拋棄寶林（Ratnavana，珍寶之林，比喻佛法）而走向劍樹地獄，捨棄梵音（Brahma's sound，清凈的聲音）而聽叫號的聲音。追究他們所受的果報，甚至還不如世間無知無見的人，行少許善事、做少許功德，而生於人天。毫釐有差，天地懸隔，難道不令人悲哀嗎？然而宗門（Zen school，禪宗）中的人，往上說未必能超越上品上生，而往下說已經墮入三塗。所以知道這條道路險峻艱難，不容易行走，成功了就成為佛，失敗了就成為魔；就像國王和奴隸的區別只在彈指之間，卿相和被烹煮的命運也只是頃刻之間。

【English Translation】 English version: Once a thought arises, how can one not be reborn according to karma after death? A thought of anger in the present moment is the form of a monstrous serpent; a thought of greed in the present moment is the seed of a hungry ghost. Although the formless cause-thought is very small, the resulting karmic retribution is very great. A subtle thought is held by the Alaya-vijñana (storehouse consciousness), and it will not be lost even after millions of kalpas (aeons). For example, a bhikkhu (Buddhist monk), because of his wisdom, has light emanating from his body; because of his false speech, maggots flow from his mouth. Such a small act of false speech results in such an evil consequence, and even with wisdom, it cannot be eliminated. Moreover, now that ignorance and afflictions are raging incessantly, wanting to eliminate evil karma with similar views and hoping to escape the three lower realms (hell, hungry ghost, animal) is impossible! If these people are not content with having attained a little, and constantly practice according to the Buddha's teachings, they will not say that they have already awakened, that 'this mind is Buddha'. How can they be the same as those of middle and lower capacity who seek rebirth in the Pure Land by reciting the Buddha's name? Truly understanding that birth is fundamentally without birth, it is fine to fervently seek rebirth in the Pure Land, that 'this mind is the Pure Land', and the Lotus Land (Pure Land) does not belong outside the mind. Do not stop bowing, do not abandon recitation, and let the power of wisdom and the power of practice advance side by side like the two wheels of a cart. Only then can one occupy the upper-grade lotus platform, sit in the precious pavilion in the sky, eat the meal of Fragrant Accumulation Buddha in the morning, and travel in the Full Moon World for a long time. Looking back at the beings born from the womb, wandering in the precious land, unable to hear the Dharma, unable to see the Dharmakaya (the body of the Dharma nature of the Buddha), like elephants and horses difficult to integrate into a group, chickens and phoenixes are not of the same kind, let alone the small fruits of humans and devas (gods), like mosquitoes and gadflies in a jar! Yet they are empty-bellied and arrogant, clinging to emptiness and rejecting existence. In the end, with biased and false understanding, they invite extraordinary karmic retribution; they do not become sons of Amitabha Buddha, but become prisoners of Yama (the king of hell); they do not become friends with the pure assembly, but associate with the prison guards; they abandon the Ratnavana (treasure forest, a metaphor for the Dharma) and walk towards the sword tree hell, abandon the Brahma's sound (pure sound) and listen to the cries. Investigating what they receive, they are not even equal to those ignorant and unseeing people in the world who perform a little good deed, do a little merit, and are born in the realms of humans and devas. A hair's breadth of difference, and the heavens and the earth are separated, is it not lamentable? Therefore, people in the Zen school may not be able to surpass the highest grade of rebirth, and may have already fallen into the three lower realms. Therefore, know that this path is dangerous and difficult, not easy to travel, success is to become a Buddha, failure is to become a demon; the distinction between king and slave is only in the snap of a finger, and the fate of a minister and being cooked is only in an instant.

于絲毫。苦樂之分，宜早擇矣！況今代悟門一脈，不絕如線，禪門之中，寂寥無人，止有二三在家居士，路途端直，可以流通此法。然既為居士，不同沙門釋子猶有戒律縛身，方置身大火之中，浸心煩惱之海，雖于營幹世事內，依稀得一入門；而道力甚淺，業力甚深，即極粗莫如淫殺之業，猶不能折身不行，何況其細？生死之間，安能脫然？徒見豪奢如於蝢；奸惡如呂惠卿、夏竦；躁進如張天覺；風流艷冶如白樂天、蘇子瞻等，皆列于《傳燈》，便謂一切無礙。不知從上諸人，雖具正見，若謂其從此不受分段，業不能系，吾未敢許，方當長夜受報，未有了期。故知，唸佛一門，于居士尤為吃緊。業力雖重，仰借佛力，免於沉淪，如負債人藏於王宮不得抵償。既生佛土，生平所悟所解，皆不唐捐。生死催人，出息難保，早尋歸路，免致忙亂。縱使志在參禪，不妨兼以唸佛。世間作官作家，猶云不礙，況早晚禮拜唸誦乎？旦借唸佛之警切，可以提醒參禪之心；借參門之洞徹，可以金固凈土之信，適兩相資最為穩實。如此不信，真同下愚。

「石頭居士，少志參禪，根性猛利，十年之內，洞有所入，機鋒迅利，語言圓轉，尋常與人論及此事，下筆千言，不踏祖師語句，直從胸臆流出，活虎生龍，無一死語，遂亦自謂了

【現代漢語翻譯】現代漢語譯本即使是細微之處，苦與樂的區分，也應該及早選擇！更何況當今時代，開悟之門這一脈，像細線一樣沒有斷絕。禪門之中，寂寥無人，只有兩三個在家的居士，道路端正筆直，可以流通此法。然而既然是居士，不同於出家的沙門釋子，他們仍然有戒律束縛，好像置身於大火之中，沉浸在煩惱的海洋里，即使在經營世事之中，依稀能夠入門；但是道力非常淺薄，業力非常深重，即使像淫殺這樣極其粗重的惡業，尚且不能約束自己不去行，更何況是細微的惡業呢？生死之間，怎麼能夠超脫呢？只是看到豪奢的像于蝢（人名，不詳）；奸惡的像呂惠卿、夏竦（皆為北宋大臣）；躁進的像張天覺（金朝將領）；風流艷冶的像白樂天（白居易）、蘇子瞻（蘇軾）等，都列在《傳燈錄》中，就認為一切都沒有障礙。不知道從前的這些人，即使具有正確的見解，如果說他們從此不再受分段生死，業力不能束縛他們，我不敢茍同，他們應當在漫長的黑夜裡承受果報，沒有了結的期限。所以要知道，唸佛這一法門，對於居士尤其重要。業力雖然深重，仰仗佛力，可以免於沉淪，就像負債的人藏在王宮裡，可以免於被追償。既然往生到佛國凈土，平生所領悟所理解的，都不會白費。生死催人，出氣不保，早點尋找回歸的路，免得臨終時忙亂。縱然立志于參禪，不妨兼修唸佛。世間做官做生意的人，尚且說不妨礙修行，何況早晚禮拜唸誦呢？早上借唸佛的警醒，可以提醒參禪之心；借參禪的洞徹，可以鞏固凈土的信心，這兩種方法互相資助，最為穩妥。如果這樣還不相信，真是如同下愚之人。

『石頭居士（人名，不詳），年少時立志參禪，根性猛利，十年之內，對禪理有所領悟，機鋒迅猛銳利，語言圓融流暢，平時與人談論此事，下筆千言，不使用祖師的語句，直接從胸臆中流出，像活虎生龍一樣，沒有一句死板的語言，於是也自認為開悟了。』

【English Translation】 English version Even in the slightest details, the distinction between suffering and joy should be chosen early! Moreover, in this present age, the lineage of the gate of enlightenment has not been severed like a thin thread. Within the Chan school, there is a desolate lack of people, with only two or three lay practitioners whose path is upright and direct, capable of circulating this Dharma. However, since they are lay practitioners, unlike the monastic shramanas (釋子) and disciples of the Buddha, they are still bound by precepts, as if placing themselves in a great fire, immersing their minds in the ocean of afflictions. Even while engaged in worldly affairs, they can vaguely gain entry; however, their spiritual strength is very shallow, and their karmic force is very deep. Even extremely coarse actions like lust and killing, they still cannot restrain themselves from committing, let alone subtle ones? How can they escape from the cycle of birth and death? Merely seeing the extravagant like Yu Xi (于蝢, person's name, unknown); the treacherous like Lü Huiqing and Xia Song (呂惠卿、夏竦, both were ministers of the Northern Song Dynasty); the impetuous like Zhang Tianjue (張天覺, a Jin Dynasty general); and the romantic and flamboyant like Bai Letian (白樂天, Bai Juyi) and Su Zizhan (蘇子瞻, Su Shi), all listed in the Transmission of the Lamp (《傳燈錄》), and then claiming that everything is unobstructed. They do not know that although these people of the past possessed correct views, if it is said that they will no longer be subject to segmented rebirths and that karmic forces cannot bind them, I dare not agree. They should endure retribution in the long night, with no end in sight. Therefore, know that the practice of Buddha-Recitation (唸佛) is especially crucial for lay practitioners. Although karmic force is heavy, relying on the Buddha's power, one can avoid sinking, like a debtor hiding in the royal palace, avoiding repayment. Once born in the Buddha-land, all that one has realized and understood in life will not be in vain. Birth and death urge people on, and one's outgoing breath cannot be guaranteed. Seek the path of return early, lest you be in a rush at the time of death. Even if one aspires to practice Chan meditation, it does not hurt to also practice Buddha-Recitation. Worldly officials and merchants say that it does not hinder practice, let alone morning and evening prostrations and recitations? Borrowing the vigilance of Buddha-Recitation in the morning can remind the mind of Chan meditation; borrowing the thorough understanding of the Chan gate can solidify the faith in the Pure Land. These two methods support each other, making it the most stable. If one still does not believe in this, they are truly like the lowest of fools.

'Layman Shitou (石頭居士, person's name, unknown), in his youth aspired to Chan meditation, his roots were sharp and vigorous. Within ten years, he had some entry into Chan principles, his gongan (機鋒) were swift and sharp, his language was rounded and fluent. Usually, when discussing this matter with people, he would write thousands of words, not using the words of the Patriarchs (祖師), but flowing directly from his chest, like a living tiger and dragon, with not a single dead word. Thus, he also considered himself enlightened.'

悟無所事事。雖世情減少，不入塵勞，然嘲風弄月，登山玩水，流連文酒之場，沉酣騷雅之業；懶慢疏狂，未免縱意，如前之病，未能全脫。所幸生死心切，不長陷溺；痛念見境生心，觸途成滯，浮解實情，未能相勝，悟不修行，必墮魔境，佛魔之分只在頃刻。始約其偏空之見，涉入普賢之海；又思行門端的，莫如唸佛。而權引中下之疑，未之盡破；及后博觀經論，始知此門，原攝一乘，悟與未悟，皆宜修習。於是採金口之所宣揚，菩薩之所闡明，諸大善知識之所發揮，附以已意，千波競起，萬派橫流，詰其匯歸，皆同一源。其論以不思議第一義為宗、以悟為導；以十二時中持佛名號，一心不亂，唸唸相續為行持；以六度萬行為助因；以深信因果為入門。此論甫成，而同參發心持戒唸佛者，遂得五人，共欲流通，以解宗教之惑。

「香光識劣根微，久為空見所醉，縱情肆志，有若狂象。去年沈洄之夜，親游鬲子地獄，烈火洞然，見所熟譚空破戒亡僧，形容尪羸，跛足而過，哭聲震地，殆不忍聞。及寤身毛為豎，遂亦發心歸依凈土；後讀此論，宿疑冰釋。所以今日不憚苦口，病夫知醫、浪子憐客，汝宜盡刬舊日知見，虛心誦習，自當有入。生死事大，莫久遲疑！」

於是禪人悲淚交集，自云：「若不遇子，

【現代漢語翻譯】現代漢語譯本領悟到無所事事的狀態。即使世俗的情感減少，不陷入塵世的勞苦，然而吟詠風月，登山玩水，流連於文學酒宴的場所，沉迷於詩詞歌賦的事業；懶惰散漫，不免放縱自己的心意，像之前的毛病一樣，未能完全擺脫。所幸對生死大事有迫切之心，不至於長期沉溺其中；深刻地認識到遇到外境就產生妄心，接觸事物就形成阻礙，虛浮的理解代替了真實的體悟，未能戰勝這些問題，領悟而不修行，必定墮入魔境，佛與魔的區分只在頃刻之間。開始約束自己偏執于空的見解，涉入普賢菩薩的廣大行愿之海；又思考修行的關鍵，莫過於唸佛。但對於中等和下等根器的人的疑慮，未能完全消除；等到後來廣泛閱讀經書論著，才知道這個法門，原本就包含了一乘佛法，領悟與未領悟的人，都應該修習。於是採納佛陀金口所宣揚的教義，菩薩所闡明的道理，各位大善知識所發揮的見解，附加上自己的理解，千種波濤競相涌起，萬條支流橫向奔流，追問它們最終的歸宿，都是同一個源頭。這篇論著以不可思議的第一義諦為宗旨，以領悟為引導；以十二個時辰中持唸佛的名號，一心不亂，唸唸相續為修行的方法；以六度萬行為輔助的因緣；以深信因果為入門。這篇論著剛剛完成，一同參學的道友發心持戒唸佛的，就有五個人，共同希望流通此論，用來解除對宗門和教門的疑惑。香光自知見識淺薄，根器微弱，長久以來被空洞的見解所迷惑，放縱自己的心志，就像一頭狂象。去年沈洄之夜，親自遊歷鬲子地獄，熊熊烈火燃燒，見到所熟悉的高談闊論空理而破戒死去的僧人，形容枯瘦，跛著腳走過，哭聲震天動地，實在不忍心聽聞。等到醒來，全身的汗毛都豎了起來，於是也發心歸依凈土；後來讀到這篇論著，長久以來的疑惑像冰一樣融化了。所以今天不惜苦口婆心，生病的人知道醫生的重要，浪蕩子憐惜遠方的客人，你應該完全拋棄舊日的知見，虛心誦讀學習，自然會有所領悟。生死是大事，不要長久遲疑！' 於是這位禪人悲傷地哭泣，說道：'如果不是遇到您，

【English Translation】 English version Realizing the state of doing nothing. Although worldly emotions are reduced, and one does not enter the toil of the world, yet one still enjoys chanting about the wind and moon, climbing mountains and playing in the water, lingering in literary gatherings, and indulging in the pursuits of poetry and refined arts; lazy and unrestrained, inevitably indulging one's own will, like the previous ailment, not completely shaken off. Fortunately, there is an urgent heart for the great matter of birth and death, so one does not sink into it for long; deeply realizing that the mind arises when encountering external circumstances, and obstacles are formed when touching things, superficial understanding replaces true realization, failing to overcome these problems, realizing without practicing, one will surely fall into the realm of demons, the distinction between Buddha and demon is only in an instant. Beginning to restrain one's biased view of emptiness, entering the vast ocean of Samantabhadra's (Universal Virtue) vows and practices; and thinking about the key to practice, nothing is better than Buddha-Recitation (Nianfo). But the doubts of people with medium and lower capacities have not been completely eliminated; until later, after extensively reading scriptures and treatises, one realizes that this Dharma-door originally contains the One Vehicle (Ekayana) of Buddhism, and both those who have realized and those who have not realized should practice it. Therefore, adopting the teachings proclaimed by the Buddha's golden mouth, the principles elucidated by the Bodhisattvas, the insights expounded by the great virtuous teachers, and adding one's own understanding, thousands of waves rise in competition, and ten thousand branches flow horizontally, questioning their ultimate destination, they all have the same source. This treatise takes the inconceivable First Principle (Paramārtha) as its purpose, and enlightenment as its guide; taking the recitation of the Buddha's name in the twelve periods of the day, with one-pointedness of mind, continuously without interruption, as the method of practice; taking the Six Perfections (Paramitas) and myriad practices as auxiliary causes; and taking deep faith in cause and effect as the entry point. As soon as this treatise was completed, five fellow practitioners who had resolved to uphold the precepts and recite the Buddha's name, jointly hoped to circulate this treatise, in order to resolve the doubts about the Zen school and the doctrinal school. Xiangguang (name of a person) knows that his knowledge is shallow and his capacity is weak, and he has long been confused by empty views, indulging his own will, like a mad elephant. Last year, on the night of Shenhui (name of a place), he personally visited the Gezi Hell, where raging fires were burning, and saw the monks who were familiar with talking about emptiness but had broken the precepts and died, their figures were emaciated, limping past, their cries shook the earth, and it was unbearable to hear. When he woke up, the hairs on his body stood on end, and he also resolved to take refuge in the Pure Land; later, after reading this treatise, his long-standing doubts melted like ice. Therefore, today he does not hesitate to speak earnestly, a sick person knows the importance of a doctor, and a prodigal son cherishes distant guests, you should completely abandon your old knowledge and views, and humbly recite and study, and you will naturally have some realization. Birth and death are major matters, do not delay for long!' Then the Zen practitioner wept sadly and said, 'If I had not met you,'

幾以空見賺過一生。子生我矣！」懇求案集，作禮而去。時萬曆庚子仲春之二十有三日也，袁宗道伯修甫書于白蘇齋。

西方合論引

荷葉庵石頭道人袁宏道撰述

夫滯相述心，有為過出；著空破有，莽蕩禍生。達摩為救執相之者，說罪福之皆虛；永明為破狂慧之徒，言萬善之總是。滅火者水，水過即有沉溺之災；生物者日，日盛翻為枯焦之本。如來教法，亦復如是。五葉以來，單傳斯盛；迨於今日，狂濫遂極。謬引惟心，同無為之外道；執言皆是，趨五欲之魔城。不思阿難未得盡通，頭陀擯斥；摩達微牽結使，尊者呵譏。蟬翅薄習，寶所斯遙；丘山叢垢，凈樂何從？至若《楞伽》傳自達磨，悟修並重；清規創始百丈，乘戒兼行。未聞一乘綱宗，呵叱凈戒；五燈嫡子，貪戀世緣。昔有道士夜行，為鬼所著，宛轉冢間。有甲父見之，扶掖入舍，湯沃乃醒。道士臨別謂甲夫曰：「羈客無以贈主人，有辟鬼符二張，愿以為謝。」聞者笑之。今之學者，貪嗔邪見熾然如火，而欲為人解縛，何其惑也！

餘十年學道，墮此狂病；后因觸機，薄有省發，遂簡塵勞，歸心凈土。禮誦之暇，取龍樹、天臺長者、永明等論，細心披讀，忽爾疑豁。既深信凈土，復悟諸大菩薩差別之行，如貧兒得伏藏中金，喜不自

【現代漢語翻譯】現代漢語譯本：幾近一生都錯把空無當作真理來欺騙自己。』兒子啊，你生了我啊！』於是懇求記錄下來，行禮后離去。時為萬曆庚子年仲春二十三日，袁宗道伯修寫于白蘇齋。

《西方合論》引

荷葉庵石頭道人袁宏道撰述

執著于表象來闡述心性，是有為的過失；執著于空無來破除有，會產生茫然無知的災禍。達摩（Bodhidharma）爲了拯救那些執著于表象的人，說罪與福都是虛幻的；永明（Yongming Yanshou）爲了破除那些狂妄自大的人，說一切善行都是真實的。用水來滅火，水過了頭就會有沉溺的災難；太陽滋養萬物，太陽過於強烈反而會成為枯焦的根源。如來的教法，也是如此。自五葉以來，單傳的禪宗非常興盛；到了今天，狂妄和氾濫達到了極點。錯誤地引用『唯心』，等同於無所作為的外道；執著于『一切皆是』，趨向於五欲的魔城。不想想阿難（Ananda）還沒有完全通達，就被頭陀（Dhutanga）擯棄；摩達（Maudgalyayana）稍微牽涉到情慾，就被尊者呵斥。像蟬翼一樣薄弱的修行，距離寶所（Ratnagarbha）還很遙遠；像丘山一樣堆積的塵垢，如何才能得到清凈的快樂？至於《楞伽經》（Lankavatara Sutra），是達摩傳下來的，悟和修並重；清規是百丈（Baizhang Huaihai）創立的，禪和戒並行。沒聽說過一乘的綱宗，會呵斥清凈的戒律；五燈的嫡傳弟子，會貪戀世俗的緣分。從前有個道士晚上走路，被鬼纏住了，在墳墓間打滾。有個甲父（好心人）看見了，扶他回家，用湯灌醒了他。道士臨走時對甲父說：『我這個寄居者沒有什麼可以贈送給主人，只有兩張辟鬼符，願意用來表示感謝。』聽到的人都嘲笑他。現在的學者，貪婪、嗔恨、邪見像火焰一樣熾烈，卻想要為人解除束縛，這是多麼的迷惑啊！

我學道十年，也墮入了這種狂妄的毛病；後來因為觸動了某種機緣，稍微有所醒悟，於是簡化了塵世的勞作，歸心於凈土。在禮拜誦經的空閑，我取來龍樹（Nagarjuna）、天臺長者（智顗Zhiyi）、永明（Yongming Yanshou）等人的論著，細心地閱讀，忽然間疑慮消除了。既深信凈土，又領悟到諸大菩薩差別的修行，就像窮孩子得到了伏藏中的金子，高興得不能自已。

【English Translation】 English version: Nearly an entire lifetime was spent deceiving oneself by mistaking emptiness for truth. 'Oh, son, you gave birth to me!' Thereupon, he earnestly requested it to be recorded, paid his respects, and departed. This was on the twenty-third day of the second month of the Gengzi year of the Wanli reign, written by Yuan Zongdao, styled Boxiu, at Baisu Studio.

Introduction to 'A Comprehensive Treatise on the Western Paradise'

Composed by Yuan Hongdao, the Stone Taoist of Lotus Leaf Hermitage

Clinging to appearances to describe the mind is a fault of contrived action; clinging to emptiness to destroy existence brings about the calamity of ignorance. Bodhidharma (達摩) spoke of the illusory nature of both sin and merit to save those who cling to appearances; Yongming Yanshou (永明延壽) spoke of the reality of all good deeds to dispel the delusions of the wildly wise. Water extinguishes fire, but too much water brings the disaster of drowning; the sun nourishes life, but too much sun becomes the source of withering. The Buddha's teachings are also like this. Since the Fifth Patriarch, the single transmission of Chan has flourished; but today, extravagance and excess have reached their peak. Misquoting 'only mind' is akin to the inaction of externalist paths; clinging to 'all is right' leads to the demonic city of the five desires. They do not consider that Ananda (阿難) was rejected by the ascetics (頭陀) for not having attained complete understanding; Maudgalyayana (摩達) was rebuked by the venerable ones for being slightly entangled in worldly affections. With practice as thin as a cicada's wing, the treasure land (Ratnagarbha) remains distant; with defilements piled up like hills, how can pure joy be attained? As for the Lankavatara Sutra (楞伽經), transmitted by Bodhidharma, it emphasizes both enlightenment and practice; the pure rules were established by Baizhang Huaihai (百丈懷海), combining Chan and precepts. It has never been heard that the cardinal principle of the One Vehicle should denounce pure precepts, or that the direct descendants of the Five Lamps should be attached to worldly affairs. Once, a Taoist priest was walking at night when he was possessed by a ghost, writhing among the tombs. A kind man (甲父) saw him, helped him into his house, and revived him with soup. As the Taoist priest was leaving, he said to the kind man, 'As a guest, I have nothing to give my host, except for two talismans to ward off ghosts, which I offer as thanks.' Those who heard this laughed at him. Today's scholars, with greed, hatred, and wrong views burning like fire, yet wish to liberate others from bondage—how deluded they are!

For ten years, I studied the Way and fell into this madness; later, due to a certain trigger, I had a slight awakening, and thus simplified worldly affairs and turned my heart to the Pure Land. In my spare time from reciting scriptures, I took the treatises of Nagarjuna (龍樹), Zhiyi (智顗, the Great Master of Tiantai), Yongming Yanshou (永明延壽), and others, and read them carefully, and suddenly my doubts were dispelled. I deeply believed in the Pure Land and also understood the different practices of the great Bodhisattvas, like a poor child who finds gold in a hidden treasure, overjoyed beyond measure.

釋。會愚庵和尚與平倩居士，謀余褒集西方諸論，余乃述古德要語，附以己見，勒成一書，命曰《西方合論》。始於己亥十月二十三日，成於十二月二十二日。既寡檢閱，多所脫漏；唯欲方便初心，尚期就正有道。略稽往哲，分敘十門：

第一、剎土門。　第二、緣起門。

第三、部類門。　第四、教相門。

第五、理諦門。　第六、稱性門。

第七、往生門。　第八、見網門。

第九、修持門。　第十、釋異門。

西方合論標註跋

往予攜郢中張明教(五教)參訪袁中郎先生，一日出《西方合論》相視，予驚歎其禪土合源，超絕樂邦諸典，從中有未甚瞭解者，隨請質先生，命明教標註其首。及持歸南中，每欲梓以度世而未就也。歲己未，海虞文學瞿元初(純仁)，終後遺法財見施，予即就其靈前，許刻經十卷，薦為往生。適從吳門瑞光臥病，為憶前愿，因檢付袁無涯(叔度)，重為詮次仇校，而屬吾徒性成董其役，一以報袁先生法施之恩，一以了瞿文學財施之愿。至於撰述之精詳，議論之卓越，是在明眼者自得之耳，予復何贅！

旹

大明泰昌改元歲在庚申暢月長至日喝石老人如奇力疾謹識

珂雪齋紀夢

袁中道

萬曆甲寅冬十月十五

【現代漢語翻譯】現代漢語譯本會愚庵和尚和平倩居士，商議著要我搜集整理關於西方凈土的各種論述。於是我便採納古代大德的精要言論，附加上自己的見解，編纂成一本書，命名為《西方合論》。開始於己亥年十月二十三日，完成於十二月二十二日。因為很少檢查校閱，所以有很多遺漏錯誤；只是爲了方便初學之人，希望有道之士能夠加以匡正。我略微考察了前人的智慧，將內容分為十個方面來敘述：第一、剎土門（關於西方極樂世界的國土的論述）。第二、緣起門（關於西方凈土的緣起因由的論述）。第三、部類門（關於西方凈土經典的不同類別的論述）。第四、教相門（關於西方凈土教法的判教和分類的論述）。第五、理諦門（關於西方凈土所蘊含的真理和諦理的論述）。第六、稱性門（關於西方凈土與佛性相符的論述）。第七、往生門（關於往生西方凈土的方法和條件的論述）。第八、見網門（關於對西方凈土的各種不同見解的辨析）。第九、修持門（關於修持西方凈土法門的具體方法的論述）。第十、釋異門（關於解釋對西方凈土的各種疑問和異議的論述）。《西方合論》標註跋過去我帶著郢中的張明教（五教）拜訪袁中郎先生，有一天他拿出《西方合論》給我看，我驚歎它將禪宗和凈土融合爲一，超越了其他關於極樂世界的經典。其中有些地方我不是很理解，就請教了袁中郎先生，他讓張明教在書的首部做了標註。後來我帶著書回到南方，一直想刊印它來普度世人，但一直沒有實現。己未年，海虞的文學家瞿元初（純仁），去世后留下一些遺產用來做慈善，我便在他的靈前，許諾刻印十卷經書，以此來幫助他往生。恰好我在吳門瑞光寺生病，想起了之前的願望，於是就把書交給袁無涯（叔度），讓他重新整理校對，並囑咐我的弟子性成來負責這件事，一是報答袁先生傳授佛法的恩情，一是了卻瞿文學家捐資印經的願望。至於書中的撰述是否精詳，議論是否卓越，這就要靠有眼光的人自己去體會了，我還有什麼可多說的呢！時大明泰昌改元庚申年暢月長至日，喝石老人如奇抱病敬識珂雪齋紀夢袁中道萬曆甲寅年冬十月十五日

【English Translation】 English version Shi. Venerable Heyu An and layman Ping Qian discussed my compiling various treatises on the Western Pure Land. Thereupon, I adopted the essential words of ancient virtuous ones, added my own views, and compiled them into a book, named 'A Comprehensive Treatise on the Western Pure Land'. It began on the 23rd day of the tenth month of the year Ji Hai and was completed on the 22nd day of the twelfth month. Because there was little inspection and proofreading, there were many omissions and errors; only for the convenience of beginners, I hope that those with the Tao can correct them. I have slightly examined the wisdom of the past and divided the content into ten aspects for narration: First, the Kshetra (Buddha-field) Gate (a discussion of the land of the Western Pure Land of Ultimate Bliss). Second, the Pratītyasamutpāda (Dependent Origination) Gate (a discussion of the causes and conditions of the arising of the Western Pure Land). Third, the Category Gate (a discussion of the different categories of scriptures related to the Western Pure Land). Fourth, the Doctrine Gate (a discussion of the classification and judgment of the teachings of the Western Pure Land). Fifth, the Truth Gate (a discussion of the truths and ultimate principles contained in the Western Pure Land). Sixth, the Conformity-with-Nature Gate (a discussion of the Western Pure Land's conformity with Buddha-nature). Seventh, the Rebirth Gate (a discussion of the methods and conditions for rebirth in the Western Pure Land). Eighth, the Net of Views Gate (an analysis of various different views on the Western Pure Land). Ninth, the Practice Gate (a discussion of the specific methods for practicing the Western Pure Land Dharma). Tenth, the Explanation of Differences Gate (a discussion of explaining various doubts and objections to the Western Pure Land). Postscript to the Annotated 'A Comprehensive Treatise on the Western Pure Land' In the past, I took Zhang Mingjiao (Five Teachings) from Yingzhong to visit Mr. Yuan Zhonglang. One day, he showed me 'A Comprehensive Treatise on the Western Pure Land'. I was amazed that it integrated Chan (Zen) and Pure Land, surpassing other classics about the Land of Ultimate Bliss. There were some parts that I did not quite understand, so I asked Mr. Yuan Zhonglang, who instructed Zhang Mingjiao to annotate the beginning of the book. Later, I took the book back to the South, and always wanted to print it to benefit the world, but it never happened. In the year Ji Wei, the Haiyu scholar Qu Yuanchu (Chunren), after his death, left some property for charity. I then vowed before his spirit to print ten volumes of scriptures to help him be reborn. Coincidentally, I was ill at Ruiguang Temple in Wumen, and remembered my previous vow, so I handed the book to Yuan Wuya (Shudu), asking him to re-organize and proofread it, and instructed my disciple Xingcheng to be responsible for this matter, firstly to repay Mr. Yuan's kindness of teaching the Dharma, and secondly to fulfill the wish of scholar Qu to donate funds for printing scriptures. As for whether the writing in the book is detailed and the arguments are outstanding, it is up to those with discerning eyes to appreciate it themselves, what more can I say! At the time In the year Gengshen, the first year of the Taichang era of the Great Ming Dynasty, on the winter solstice of the Changyue month, the old man Heshi, Ruqi, respectfully records this while struggling with illness. Dream Record of Kexue Studio Yuan Zhongdao Fifteenth day of the tenth month of the winter of the year Jia Yin in the Wanli era

日，予晚課畢微倦，趺坐榻上，形體調適，心神靜爽；忽爾瞑去，如得定狀。俄魂與魄離，躍出屋上，時月色正明，予不覺飄然輕舉，疾于飛鳥。雲霄中見二童子，清美非常，其去甚駛，予不暇問，但遙呼子曰：「快逐我來！蓋西行也。」予下視世界，高山大澤、平疇曠野、城邑村落，有若垤土柸水、蜂衙蟻穴。子飛少墜，即覺腥穢不可聞，極力上振乃否。俄至一處，二童子忽下至地，曰：「住。」子亦隨之而下，見有坦道如繩，其平如掌，細視其地，非沙非石，光耀滑膩。逐路有渠，皆文石為砌，寬可十餘丈許；中種五色蓮花，芬香非常。渠上有樹，枝葉晃耀，好鳥和鳴；間有金橋界渠，欄楯交羅；樹內隱隱，朱樓畫閣，整麗無比。見樓中人，清美妍好，宛若仙人，皆睨予而笑。童子行疾，子常追之不及，乃大呼曰：「卿可於前金橋邊少待，我當有所言。」童子如言，予始及之，共倚橋上寶欄少息。予揖二童子，問：「卿何人？此地何處？幸為我言。」二童子曰：「予靈和先生之侍者也。先生欲與卿有所晤言，特遣相迎耳。」予問曰：「靈和先生何人也？」二童子曰：「即令兄中郎先生是也。今生西方凈域，易今稱矣。相見自為卿言，可疾往。」予遂與二童子復取道，俄至一處，有樹十餘株，葉如翠羽，花作金瓣，

樹下有池，泉水汩汩，池上有白玉扉，一童先入，如往報者，一童導予入內。所過樓閣，凡二十餘重，皆金色晃耀；靈花異草，拂于檐楹。至一樓下，俄見一人，下樓相迎，神情似中郎，而顏色如玉，衣若雲霞，可長丈餘。見予而喜曰：「吾弟至矣！」因相攜至樓上，設拜共坐，有四五天人，亦來共坐。中郎謂予曰：「此西方之邊地也。凡信解未成，戒寶未全者，多生此地，亦名懈慢國。其上方有化佛，樓臺前有大池，可百由旬，中有妙蓮，眾生皆托體于其中。時滿，則散居各處樓臺之上，與有緣清凈道友相聚。以無淫聲美色，故勝解易成，不久升進為凈土中人耳。」予私念：「如此美妙之處，尚是邊地耶？」仍問中郎曰：「兄今生在何處？」中郎曰：「我初亦以凈愿雖深，情染未除，生於此地少時，今已居凈域矣。然終以乘急戒緩，僅與西方眾生同一地居，不得與諸大士同升于虛空寶閣，尚需進修耳。幸宿生智慧猛利，又曾作《西方論》，讚歎如來不可思議度生之力，感得飛行自在，游諸剎土，凡諸佛說法之處，皆得往聽，此實為勝，非諸眾生所能及也。」拉予行，中郎冉冉上升，予亦不覺飄然輕舉。倏忽虛空千百萬里，至一處，隨中郎下，無有日月，亦無晝夜，光明照耀，無所障蔽。皆以琉璃為地，內外映徹；以

黃金繩，雜廁間錯；界以七寶，分劑分明。地上有樹，皆旃檀吉祥，行行相值、莖莖相望，數萬千重；一一葉出衆妙花，作異寶色。下為寶池，波揚無量自然妙聲，其底沙純以金剛；其中生眾寶蓮葉，作五色光。池之隱隱，危樓迥帶，閣道傍出，棟宇相承，窗闥交映，階墀軒楹，種種滿足；皆有無量樂器，演諸法音。大約與大小《阿彌陀經》所載，覺十不得其一。抄一忽耳，予愛玩不捨。已仰而睇之，見空中樓閣，皆如雲氣上浮，中郎曰：「汝所見，凈土地行諸眾生光景也；過此以上，為法身大士住處，甚美妙千倍萬倍於此，其神通亦千倍百倍於此。吾以慧力能遊行其間，終不得住也。又過此以上為十地等覺所居，即吾亦不得而知也。又過此為妙覺所居，惟佛與佛乃能知之，即等覺諸聖亦莫能測度矣！」語罷，復引予至一處，無墻垣，而有欄楯，其中院宇，光耀非常，不知俱以何物為之，第覺世間之黃金白玉，皆如土色矣！共坐一樓下少談，中郎曰：「吾不圖樂之至此極也，然使吾生時嚴持戒律，則尚不止此。大都乘戒俱急，則生品最高；其次戒急，則生最穩。若有乘無戒，多為業力所牽，流入八部鬼神眾去，予親見同學諸人矣！弟之般若氣分頗深，而戒定之力甚少；夫悟理不能生戒定，亦狂慧也。歸至五濁，趁此色

【現代漢語翻譯】現代漢語譯本黃金鋪成的繩索，與雜亂的廁所交錯；用七寶來劃分區域，分隔得清清楚楚。地上有樹，都是旃檀（Chandana，一種香木）和吉祥樹，一行行彼此相對，一棵棵枝幹遙遙相望，數萬千重；每一片葉子都開出各種美妙的花朵，呈現出奇異的寶色。下面是寶池，池水盪漾，發出無量自然美妙的聲音，池底的沙子純粹是金剛石；其中生長著各種寶蓮葉，散發出五彩光芒。寶池的周圍，隱隱約約地環繞著高樓，閣道從旁邊伸出，房屋彼此相連，窗戶交相輝映，臺階、欄桿、軒和楹柱，各種設施應有盡有；都有無量的樂器，演奏著各種佛法之音。大約與大小《阿彌陀經》所記載的相比，我所見到的連十分之一都不到。抄寫一遍，忽然就結束了，我喜愛把玩，不忍放下。我已經仰頭觀看了，看到空中的樓閣，都像雲氣一樣向上漂浮，中郎說：『你所看到的，是凈土中修行的各種眾生的光景；超過這些的上面，是法身大士居住的地方，非常美妙，比這裡美好千萬倍，他們的神通也比這裡強大千萬倍。我憑藉智慧的力量能夠到達那裡，但最終無法在那裡居住。再超過這些的上面，是十地（Dashabhumika，菩薩修行的十個階段）等覺（Samantabhadra，普賢菩薩的果位）所居住的地方，即使我也無法知道。再超過這些的上面，是妙覺（Buddhahood，佛的果位）所居住的地方，只有佛與佛才能知道，即使等覺的各位聖人也無法測度！』說完，又引導我到一處地方，沒有墻壁，只有欄桿，其中的院落，光芒非常耀眼，不知道都是用什麼東西建造的，只覺得世間的黃金白玉，都像泥土一樣了！我們共同坐在一座樓下稍微談了談，中郎說：『我沒想到快樂竟然能達到如此極致的地步，然而如果我生前嚴格持守戒律，那麼還遠不止於此。大體上來說，禪定和戒律都同樣重要，那麼往生的品位最高；其次是戒律重要，那麼往生最穩固。如果只有禪定而沒有戒律，大多會被業力所牽引，流入八部鬼神眾中去，我親眼見過我的同學中的一些人這樣了！你的般若（Prajna，智慧）氣分很深厚，但是戒定（Sila and Samadhi，戒律和禪定）的力量很少；領悟道理卻不能生出戒定，也是狂妄的智慧。回到五濁（Kasaya，五濁惡世），趁著這個色

【English Translation】 English version Golden ropes intertwined with messy toilets; boundaries marked by seven treasures, dividing areas clearly. On the ground are trees, all of Chandana (Chandana, a type of fragrant wood) and auspicious trees, rows facing each other, trunks gazing at each other, tens of thousands of layers; each leaf produces various wonderful flowers, creating extraordinary treasure colors. Below are jeweled ponds, waves rippling, emitting immeasurable natural wonderful sounds, the sand at the bottom purely diamond; within grow various jeweled lotus leaves, emitting five-colored light. Around the ponds, faintly visible, are towering buildings, galleries extending from the sides, buildings connected to each other, windows reflecting each other, steps, railings, verandas, and pillars, all kinds of facilities complete; all have immeasurable musical instruments, playing various Dharma sounds. Approximately compared to what is recorded in the large and small 'Amitabha Sutra', what I see is not even one-tenth. Copying it once, it suddenly ends, I love to play with it, unwilling to put it down. I have already looked up and seen it, seeing the pavilions in the air, all floating upwards like clouds, Zhonglang said: 'What you see are the scenes of various sentient beings practicing in the Pure Land; above these, are the places where the Dharmakaya Bodhisattvas reside, extremely wonderful, a thousand times more wonderful than here, their supernatural powers are also a thousand times more powerful than here. I can reach there with the power of wisdom, but ultimately cannot reside there. Further above these, are the places where the Ten Bhumi (Dashabhumika, the ten stages of Bodhisattva practice) Equal Enlightenment (Samantabhadra, the state of Samantabhadra Bodhisattva) reside, even I cannot know. Further above these, are the places where the Wonderful Enlightenment (Buddhahood, the state of Buddha) resides, only Buddhas can know, even the Equal Enlightenment saints cannot fathom!' After speaking, he led me to a place, without walls, only railings, the courtyards within, the light was extremely dazzling, I don't know what they were all made of, I only felt that the gold and white jade of the world were like dirt! We sat together under a building and talked a little, Zhonglang said: 'I didn't expect happiness to reach such an extreme, but if I had strictly observed the precepts during my lifetime, it would have been far more than this. Generally speaking, both Samadhi and precepts are equally important, then the rank of rebirth is the highest; secondly, the precepts are important, then the rebirth is the most stable. If there is only Samadhi without precepts, most will be dragged by karmic forces and flow into the eight classes of ghosts and gods, I have personally seen some of my classmates like this! Your Prajna (Prajna, wisdom) aura is very deep, but the power of Sila and Samadhi (Sila and Samadhi, precepts and meditation) is very little; understanding the truth but not generating precepts and Samadhi is also arrogant wisdom. Returning to the Five Turbidities (Kasaya, the five defilements), taking advantage of this form

力強健，實悟實修，兼之凈愿，勤行方便，憐憫一切，不久自有良晤。一入他途，可怖可畏！如不能持戒，有龍殊六齋，遺法見存，遵而行之。諸戒之中，殺戒尤急，寄語同學，未有日啟鸞刀，口貪滋味，而能生於清泰者也。雖說法如雲如雨，何益於事？我與汝于空王劫時，世為兄弟，乃至六道輪迴，莫不皆然。幸我此生，已得善地，恐汝墮落，故以方便神力，攝汝至此。凈穢相隔，不得久留。」予更問伯修諸人生處，曰：「生處皆佳，汝后自知。」言已，忽凌空而逝，俄已不見。予起步池上，忽如墮者，一駭而醒，通身汗下。時殘燈在篝，明月照窗，更已四漏矣。

西方合論卷之一

第一剎土門

夫一真法界，身土交參；十佛剎海，凈穢無別。只因眾生行業有殊，諸佛化現亦異，或權或實、或偏或圓、或暫或常、或漸或頓，一月千江，波波具涵凈月；萬燈一室，光光各顯全燈。理即一諦，相有千差。若非廣引靈文，眾生何所取則？爰約諸教，略敘十門：

一、毗盧遮那凈土。　二、惟心凈土。

三、恒真凈土。　四、變現凈土。

五、寄報凈土。　六、分身凈土。

七、依他凈土。　八、諸方凈土。

九、一心四種凈土。

十、攝受十方一切有情不可思議

【現代漢語翻譯】現代漢語譯本：『（你）力氣強健，確實領悟並且實地修行，加上清凈的願望，勤奮地施行方便之法，憐憫一切眾生，不久自然會有好的結果。一旦進入其他的歧途，那是多麼可怕可畏啊！如果不能持守戒律，還有龍殊六齋（Upavasatha，佛教的齋戒日），遺留下來的方法還在，遵循它去實行。各種戒律之中，殺戒尤其重要，轉告同學們，沒有哪個人每天開啟殺戮的刀刃，口裡貪圖美味，卻能夠往生到清凈安樂的地方的。即使說法如雲如雨，又有什麼用呢？我和你于空王劫時，世世代代都是兄弟，乃至六道輪迴，沒有不是這樣的。幸好我此生，已經得到好的去處，恐怕你墮落，所以用方便的神力，把你攝引到這裡。清凈和污穢相互隔離，不能久留。』我再問伯修（人名）等人的去處，（他）說：『他們去的地方都很好，你以後自然會知道。』說完，忽然凌空而去，一會兒就不見了。我起身走到池塘邊，忽然像要掉下去一樣，一下子驚醒過來，全身都是汗。當時殘燈還在燈罩里，明月照著窗戶，時間已經是四更天了。《西方合論》卷之一第一剎土門一真法界（Dharmadhatu，一切法的真實體性），身土交融；十佛剎海（Buddha-kshetra，佛所居住的國土），清凈和污穢沒有分別。只因爲眾生的行業不同，諸佛的化現也不同，有權巧方便的，有真實的，有偏頗的，有圓滿的，有暫時的，有恒常的，有漸悟的，有頓悟的，一輪明月映照在千條江河中，每一道波紋都包含著清凈的月亮；一萬盞燈在一間屋子裡，每一道光都各自顯現著完整的燈。道理上講只有一個真諦，現象上有千萬種差別。如果不是廣泛引用經典，眾生要如何取捨遵循呢？因此依據各種教義，簡略地敘述以下十個方面：一、毗盧遮那（Vairocana，釋迦牟尼佛的法身）凈土。二、唯心凈土。三、恒真凈土。四、變現凈土。五、寄報凈土。六、分身凈土。七、依他凈土。八、諸方凈土。九、一心四種凈土。十、攝受十方一切有情不可思議（的凈土）。

【English Translation】 English version: '(You) are strong and healthy, truly enlightened and practically cultivating, coupled with pure vows, diligently practicing expedient means, and having compassion for all beings, good results will naturally come soon. Once you enter other wrong paths, it will be so terrifying and dreadful! If you cannot uphold the precepts, there is still the Upavasatha (Buddhist fasting day) of Long Shu, the remaining methods are still available, follow them and practice. Among all the precepts, the precept against killing is especially important. Tell your fellow practitioners, no one who daily opens the blade of killing, greedily craving flavors in their mouth, can be reborn in a pure and peaceful land. Even if you preach the Dharma like clouds and rain, what good will it do? You and I were brothers in lifetimes during the Kong Wang Kalpa (an immeasurably long period of time), and even in the six realms of reincarnation, it has always been so. Fortunately, in this life, I have already obtained a good place, fearing that you would fall, so I used the expedient divine power to bring you here. Purity and defilement are separated, I cannot stay long.' I further asked about the whereabouts of Bo Xiu (person's name) and others, (he) said, 'Their destinations are all good, you will naturally know later.' After speaking, he suddenly ascended into the air and disappeared in a moment. I got up and walked to the pond, suddenly feeling like I was about to fall, and woke up with a start, covered in sweat. At that time, the remaining lamp was still in the lamp cover, the bright moon was shining through the window, and it was already the fourth watch of the night. Collected Essays on the Western Pure Land, Volume 1 Chapter 1: The Gate of Buddha-lands The Dharmadhatu (the true nature of all dharmas) is one true realm, where body and land interpenetrate; the seas of Buddha-kshetra (Buddha's land) are ten, with no distinction between purity and defilement. It is only because sentient beings have different karmic actions that the manifestations of all Buddhas are also different, sometimes expedient, sometimes real, sometimes biased, sometimes complete, sometimes temporary, sometimes constant, sometimes gradual, sometimes sudden. One moon reflects in a thousand rivers, each ripple containing the pure moon; ten thousand lamps in one room, each light revealing the complete lamp. In principle, there is only one truth, but in phenomena, there are thousands of differences. If we do not widely cite spiritual texts, how can sentient beings know what to choose and follow? Therefore, based on various teachings, I will briefly describe the following ten aspects: 1. The Pure Land of Vairocana (the Dharmakaya of Shakyamuni Buddha). 2. The Pure Land of Mind-Only. 3. The Eternally True Pure Land. 4. The Pure Land of Transformation. 5. The Pure Land of Entrusted Reward. 6. The Pure Land of Emanation Body. 7. The Pure Land of Dependence on Others. 8. The Pure Lands of All Directions. 9. The Four Kinds of Pure Lands in One Mind. 10. The Inconceivable (Pure Land) that Receives All Sentient Beings in the Ten Directions.

凈土。

一、毗盧遮那凈土者，即諸佛本報國土：十蓮華藏世界海。一一蓮華藏，最下世界，皆有十佛世界微塵數廣大剎，清凈莊嚴。一一廣大剎，復有十佛世界微塵數諸小剎圍繞，倍倍增廣。一一華藏世界，皆滿虛空，互相徹入，凈穢總含，重重無盡。如法而論，一草一木、一毛一塵，各各皆具此無盡法界，佛及眾生，無二無別。

或曰：「此是眾生實報莊嚴，不同權教，推凈土於他方，是為實教。」或曰：「眾生雖具此實報，爭奈真如無性，不能自證。漫漫長夜，無見日期；波波劫海，無到岸期。雖云地獄起妙覺之心，佛果現泥犁之界，其如眼前鐵床銅柱何哉？辟之餓鬼，渴死於海邊！貧人數錢于金窟，只見其虛，何名為實？若非假之方便，由權入實，眾生豈有證毗盧之日也？」

答曰：「若約諸佛化儀則可，實相土中無此戲論。夫毗盧遮那，此云遍一切處。遍一切處，即無量壽。表義豈有勝劣？祇因如來為一分取相凡夫故，說有阿彌陀，在於西方。亦如《大云經》中，阿彌陀佛告一菩薩言：『有釋迦在於娑婆世界也。』未當釋迦為生，則釋迦遍一切，而阿彌陀為所遍之一處；當阿彌為主，則阿彌遍一切，而釋迦牟尼為所遍之一處。如一人之身，當自自時，不妨為一切人之他；當他他時，不妨

【現代漢語翻譯】現代漢語譯本凈土。

一、毗盧遮那凈土（Vairocana Pure Land，諸佛的根本報身國土）者，即諸佛本報國土：十蓮華藏世界海（Ten Lotus Treasury World Seas）。一一蓮華藏，最下世界，皆有十佛世界微塵數廣大剎（vast lands），清凈莊嚴。一一廣大剎，復有十佛世界微塵數諸小剎圍繞，倍倍增廣。一一華藏世界，皆滿虛空，互相徹入，凈穢總含，重重無盡。如法而論，一草一木、一毛一塵，各各皆具此無盡法界，佛及眾生，無二無別。

或曰：『此是眾生實報莊嚴，不同權教（provisional teachings），推凈土於他方，是為實教（true teachings）。』或曰：『眾生雖具此實報，爭奈真如（Tathata，the ultimate nature of reality）無性，不能自證。漫漫長夜，無見日期；波波劫海，無到岸期。雖云地獄起妙覺之心，佛果現泥犁（Naraka，hell）之界，其如眼前鐵床銅柱何哉？辟之餓鬼，渴死於海邊！貧人數錢于金窟，只見其虛，何名為實？若非假之方便，由權入實，眾生豈有證毗盧之日也？』

答曰：『若約諸佛化儀則可，實相土中無此戲論。夫毗盧遮那（Vairocana），此云遍一切處。遍一切處，即無量壽（Amitayus，無量光佛的別稱）。表義豈有勝劣？祇因如來為一分取相凡夫故，說有阿彌陀（Amitabha），在於西方。亦如《大云經》中，阿彌陀佛告一菩薩言：『有釋迦（Sakyamuni）在於娑婆世界（Saha World）也。』未當釋迦為生，則釋迦遍一切，而阿彌陀為所遍之一處；當阿彌為主，則阿彌遍一切，而釋迦牟尼為所遍之一處。如一人之身，當自自時，不妨為一切人之他；當他他時，不妨

【English Translation】 English version Pure Land.

I. The Pure Land of Vairocana (the fundamental reward body land of all Buddhas) is the fundamental reward body land of all Buddhas: the Ten Lotus Treasury World Seas. Each Lotus Treasury, the lowest world, has vast lands equal to the number of dust motes in ten Buddha worlds, pure and adorned. Each vast land is surrounded by small lands equal to the number of dust motes in ten Buddha worlds, increasing in size. Each Lotus Treasury world fills the void, interpenetrating each other, containing both purity and defilement, endlessly layered. According to the Dharma, each blade of grass, each tree, each hair, each mote of dust, each possesses this endless Dharma realm, with no difference between Buddhas and sentient beings.

Someone might say: 'This is the real reward adornment of sentient beings, different from provisional teachings, which place the Pure Land in another direction; this is the true teaching.' Someone might say: 'Although sentient beings possess this real reward, what can be done when Tathata has no inherent nature and cannot be self-realized? In the long, dark night, there is no date to be seen; in the turbulent sea of kalpas, there is no shore to reach. Although it is said that the mind of wondrous enlightenment arises in hell, and the Buddha fruit appears in the realm of Naraka, what about the iron beds and copper pillars before our eyes? It is like a hungry ghost dying of thirst by the sea! A poor person counts money in a gold mine, only seeing its emptiness; how can it be called real? If not for the expedient of provisional means, entering reality from the provisional, how could sentient beings have a day to realize Vairocana?'

The answer is: 'If speaking according to the transformative practices of the Buddhas, then it is acceptable, but there is no such frivolous debate in the land of true reality. Vairocana means 'pervading all places.' Pervading all places is Amitayus (another name for Amitabha Buddha). Is there any superiority or inferiority in the meaning expressed? It is only because the Tathagata speaks of Amitabha in the West for the sake of ordinary people who grasp at appearances. It is also like in the Great Cloud Sutra, Amitabha Buddha tells a Bodhisattva: 'There is Sakyamuni in the Saha World.' Before Sakyamuni was born, Sakyamuni pervaded all places, and Amitabha was one place pervaded; when Amitabha is the main one, then Amitabha pervades all places, and Sakyamuni is one place pervaded. Like the body of one person, when it is oneself, it does not prevent it from being another for all people; when it is another, it does not prevent

為一切人之自。以是義故，自他不成。自他不成，即自亦遍一切處，他亦遍一切處，豈定有他方可執。是故西方毗盧，非自他故。何以故？毗盧無不遍故。若言權、言方便，即有不遍；有不遍者，毗盧之義不成。」

二、惟心凈土者，直下自證，當體無心，即是凈土。如《維摩經》云：「寶積當知，直心是菩薩凈土；菩薩成佛時，不諂眾生，來生其國。深心是菩薩凈土；菩薩成佛時，具足功德眾生，來生其國。大乘心是菩薩凈土；菩薩成佛時，大乘眾生，來生其國。」經文繁多，不能廣引，大約謂欲得凈土，當凈其心；隨其心凈，則佛土凈。夫心是即土之心，土是即心之土；心凈土凈，法爾如故。此語豈非西方註腳？多有執心之士卑此法門，以為單接鈍根者，由於心外見土故也。夫念即是心，唸佛豈非心凈？心本含土，蓮邦豈在心外？故知，約相非乖惟心；稱心實礙普度矣！

三、恒真凈土者，即靈山會上所指凈土，引三乘中權教菩薩，令知此土，即穢恒凈；諸眾信而未見。夫穢性本寂，俗相恒空。本寂故，菩薩居穢常寂；恒空故，菩薩入俗常空，正顯凈義。但以眾生執海難清、識繩易縛。言業本空，則恣情作業；言行無體，即肆意冥行。犯永嘉之所呵，墮善星之所墜；以至生遭王難，死為魔眷者，往往

【現代漢語翻譯】現代漢語譯本：爲了所有人的'自性'。因為這個道理，'自'和'他'不能成立。'自'和'他'不能成立，那麼'自'也就遍及一切處，'他'也遍及一切處，哪裡能確定有他方可以執著呢？所以西方毗盧遮那佛（Vairocana，意為光明遍照），不是'自'也不是'他'。為什麼呢？因為毗盧遮那佛無所不遍。如果說是權宜之說、方便之說，那就是有所不遍；有所不遍，毗盧遮那佛的意義就不成立了。

惟心凈土，直接當下自證，當體無心，就是凈土。如《維摩詰經》（Vimalakirti Sutra）所說：'寶積（Ratnakuta，菩薩名）當知，正直的心是菩薩的凈土；菩薩成佛時，不諂媚眾生，就來生於這個國土。深刻的心是菩薩的凈土；菩薩成佛時，具足功德的眾生，就來生於這個國土。大乘心是菩薩的凈土；菩薩成佛時，修習大乘的眾生，就來生於這個國土。'經文很多，不能廣泛引用，大概意思是說想要得到凈土，應當清凈自己的心；隨著心清凈，那麼佛土也就清凈。心就是即土之心，土就是即心之土；心凈土凈，本來就是這樣。這些話難道不是對西方的註解嗎？很多人執著於心的人輕視這個法門，認為只是接引愚鈍根性的人，這是因為在心外見土的緣故。念就是心，唸佛難道不是心凈嗎？心本來就包含著土，蓮邦難道在心外嗎？所以要知道，從現象上說，並不違背惟心；稱心實際上阻礙了普度眾生！

恒真凈土，就是靈山會上所指的凈土，引導三乘（Three Vehicles）中的權教菩薩，讓他們知道這個娑婆世界（Saha World）就是污穢但恒常清凈的；很多眾生相信但沒有見到。污穢的本性本來就是寂靜的，世俗的表象恒常是空虛的。因為本寂，所以菩薩居住在污穢中也常常寂靜；因為恒空，所以菩薩進入世俗也常常空虛，這正是彰顯了清凈的意義。只是因為眾生執著之海難以清凈，認識的繩索容易束縛。說業的本性是空，就放縱情感造作惡業；說行為沒有實體，就肆意暗中行事。觸犯了永嘉禪師（Yongjia Xuanjue）的呵斥，墮落到善星比丘（Sunaksatra）的境地；以至於活著遭受王法災難，死後成為魔的眷屬，常常有這種情況。

【English Translation】 English version: For the 'self-nature' of all beings. Because of this principle, 'self' and 'other' cannot be established. If 'self' and 'other' cannot be established, then 'self' pervades all places, and 'other' also pervades all places. Where can one definitively grasp onto another place? Therefore, the Western Vairocana (Vairocana, meaning 'universal illumination') is neither 'self' nor 'other'. Why? Because Vairocana is all-pervading. If it is said to be expedient means or skillful means, then there is non-pervasiveness; if there is non-pervasiveness, the meaning of Vairocana is not established.

The Pure Land of Mind-Only is directly self-realized in the present moment. When the essence is without mind, that is the Pure Land. As the Vimalakirti Sutra (Vimalakirti Sutra) says: 'Ratnakuta (Ratnakuta, name of a Bodhisattva), you should know that a straightforward mind is the Pure Land of a Bodhisattva; when a Bodhisattva attains Buddhahood, without flattery towards sentient beings, they are born in that land. A profound mind is the Pure Land of a Bodhisattva; when a Bodhisattva attains Buddhahood, sentient beings with complete merit are born in that land. The Mahayana mind is the Pure Land of a Bodhisattva; when a Bodhisattva attains Buddhahood, Mahayana sentient beings are born in that land.' There are many sutra passages, so I cannot quote them extensively. The general meaning is that if you want to attain the Pure Land, you should purify your mind; as your mind becomes pure, so too does the Buddha-land become pure. The mind is the mind that is identical with the land, and the land is the land that is identical with the mind; the mind is pure, and the land is pure, it is naturally so. Are these words not a commentary on the West? Many who cling to the mind despise this Dharma gate, thinking that it only receives those of dull faculties, because they see the land outside the mind. Mindfulness is the mind, so isn't mindfulness of the Buddha the purification of the mind? The mind inherently contains the land, so is the Lotus Land outside the mind? Therefore, know that speaking from the perspective of phenomena does not contradict Mind-Only; speaking in accordance with the mind actually hinders universal salvation!

The Eternally True Pure Land is the Pure Land pointed to at the assembly on Vulture Peak (Grdhrakuta Mountain), guiding the provisional-teaching Bodhisattvas of the Three Vehicles (Three Vehicles), letting them know that this Saha World (Saha World) is impure but eternally pure; many beings believe but have not seen it. The nature of impurity is originally quiescent, and the appearance of the mundane is eternally empty. Because of original quiescence, Bodhisattvas dwell in impurity and are always quiescent; because of eternal emptiness, Bodhisattvas enter the mundane and are always empty, which precisely reveals the meaning of purity. It is just that sentient beings' sea of attachment is difficult to purify, and the rope of cognition is easy to bind. Saying that the nature of karma is empty, they indulge in emotions and create evil karma; saying that actions have no substance, they recklessly act in darkness. They violate the admonishments of Yongjia Xuanjue (Yongjia Xuanjue), and fall into the state of Sunaksatra (Sunaksatra); to the point that they suffer royal punishment while alive and become the retinue of demons after death, which often happens.

而是。嗟夫！使盡大地皆菩薩，則斯言誠為利益。天下之菩薩少而凡夫多，則斯言之利天下也少，而害天下多矣！

四、變現凈土者，如《法華經》三變凈土，移諸人天置於他方；《維摩經》世尊以足指按地，即時三千大千世界，若百千珍寶嚴飾。此是如來暫令顯現，亦是法爾。然智如鹙子，尚且如盲；劣根眾生，無緣復見。且人天置諸方外，全無接引之緣；神力暫現還無，詎是恒常之土？豈若安養凈邦，塵劫常住，阿彌慈父，十惡不遺者哉！國土勝劣，居然可知。

五、寄報凈土者，如摩醯首羅天，如來於彼成等正覺，此為實報凈土。《起信論》云：「菩薩功德成滿，於色究竟處，示一切世間最高大身。謂以一念相應慧，無明頓盡，名一切種智。自然有不思議業，能現十方，利益眾生。」藏和尚云：「何故受用報身在此天者？以寄報十王，顯別十地。第十地寄當此天王，即于彼身示成菩提。」然彼天雖云無漏，未若蓮邦直出三界。何以故？在色究竟故。

六、分身凈土者，如《涅槃經》佛答高貴德王云：「善男子，西方去此娑婆世界，度三十二恒河沙佛土，有世界名曰無勝，猶如西方極樂世界，我于彼土出現於世。為化眾生故，於此世界現轉法輪。」又《央崛經》佛謂央崛曰：「我住無生際，而

【現代漢語翻譯】現代漢語譯本：唉！如果整個大地都是菩薩，那麼這話確實能帶來利益。但天下的菩薩少而凡夫多，那麼這話對天下的利益就少，而對天下的危害就多了！

四、變現凈土者，例如《法華經》中三次變現凈土，將諸人天移到其他地方；《維摩經》中世尊用腳趾按地，當時三千大千世界，就像用成百上千的珍寶裝飾一樣。這是如來暫時讓它顯現，也是自然規律。然而智慧如舍利弗（Śāriputra），尚且像盲人一樣；劣根的眾生，沒有緣分再見到。況且人天被安置在其他地方，完全沒有接引的因緣；神力暫時顯現之後就消失了，怎麼能是恒常的凈土呢？哪裡比得上安養凈土（Sukhāvatī），經歷塵劫仍然常住，阿彌陀佛（Amitābha）慈悲的父親，連十惡不赦的人都不遺棄呢！國土的優劣，顯然是可以知道的。

五、寄報凈土者，例如摩醯首羅天（Maheśvara），如來在那裡成就正等正覺，這是實報凈土。《起信論》說：『菩薩功德圓滿，在色究竟天（Akaniṣṭha），示現一切世間最高大的身。用一念相應的智慧，無明徹底斷盡，名為一切種智。自然有不可思議的業力，能夠顯現在十方，利益眾生。』藏和尚說：『為什麼受用報身在這個天呢？因為寄報十王，顯示區別十地。第十地寄託在這個天王，就在那個身體上示現成菩提。』然而那個天雖然說是無漏，也不如蓮花凈土直接超出三界。為什麼呢？因為它在色究竟天。

六、分身凈土者，例如《涅槃經》中佛陀回答高貴德王說：『善男子，從西方到這個娑婆世界（Sahā），度過三十二恒河沙數的佛土，有一個世界名叫無勝，就像西方極樂世界（Sukhāvatī），我在那個國土出現於世。爲了教化眾生，在這個世界示現轉法輪。』又《央崛經》中佛陀對央崛（Aṅgulimāla）說：『我住在無生際，而

【English Translation】 English version: Alas! If the entire earth were filled with Bodhisattvas, then these words would indeed be beneficial. However, there are few Bodhisattvas and many ordinary beings in the world, so the benefit of these words to the world is small, and the harm to the world is great!

Four, those who transform and manifest Pure Lands, such as the three transformations of Pure Lands in the Lotus Sutra, moving all humans and devas to other realms; in the Vimalakīrti Sutra, the World-Honored One pressed the ground with his toe, and immediately the three thousand great thousand worlds were adorned as if with hundreds of thousands of precious jewels. This is the Tathāgata temporarily causing it to appear, and it is also the natural order. However, even wisdom like Śāriputra's is like a blind man's; beings of inferior capacity have no chance to see it again. Moreover, humans and devas are placed outside of this realm, with no connection for guidance; divine power appears temporarily and then vanishes, how can it be a permanent land? How can it compare to the Pure Land of Sukhāvatī, which remains constant through kalpas, where the compassionate father Amitābha does not abandon even those who commit the ten evils! The superiority or inferiority of the lands is clearly knowable.

Five, those who report to Pure Lands, such as Maheśvara, where the Tathāgata attains perfect enlightenment, this is the true reward Pure Land. The Awakening of Faith in the Mahayana says: 'When the merits of a Bodhisattva are complete, in the Akaniṣṭha heaven, he manifests the highest and greatest body to all worlds. With the wisdom of one thought in accordance, ignorance is completely exhausted, and it is called all-knowing wisdom. Naturally, there is inconceivable karma that can manifest in the ten directions, benefiting sentient beings.' The monk Zang said: 'Why does the enjoyment body receive in this heaven? Because it reports to the ten kings, showing the distinction of the ten grounds. The tenth ground is entrusted to this heavenly king, and he manifests enlightenment in that body.' However, although that heaven is said to be without outflows, it is not as good as the lotus land that directly transcends the three realms. Why? Because it is in the Akaniṣṭha heaven.

Six, those who divide bodies to Pure Lands, such as in the Nirvana Sutra, the Buddha answered King Noble Virtue, saying: 'Good man, to the west of this Sahā world, passing through thirty-two Ganges sands of Buddha lands, there is a world called No Victory, like the Western Pure Land of Sukhāvatī, I appear in that land in the world. In order to transform sentient beings, I manifest the turning of the Dharma wheel in this world.' Also, in the Aṅgulimāla Sutra, the Buddha said to Aṅgulimāla: 'I dwell in the realm of non-birth, and'

汝不覺知。」央崛云：「若住無生際，何以生於此土？」佛云：「東方有佛，汝往問之。」央崛往問，彼佛答言：「釋迦者，即是我身。」大意謂彼凈土是佛實報，此是分身。雖彰一佛之報境，未具攝化之義；佛分上即有，眾生分上即無，未為殊勝。

七、依他凈土者，如《梵網經》云：「我今盧舍那，方坐蓮華臺，周匝千花上，復現千釋迦，一花百億國，一國一釋迦。」等者，以初地化百佛剎，則有百葉之花；二地化千佛剎，故花有千葉；若至三地應見萬葉；四地億葉，次第倍增。為是依他受用身，分示報境，入地乃見；非如蓮池會上，十念眾生，頓見凈佛國土故。

八、諸方凈土者，如東方藥師佛、南方日月燈佛、上方香積佛，佛佛各有凈土。諸經所迷不可具載，皆是諸佛實報莊嚴。經中或有以佛神力，暫令顯現；或諸大菩薩，詣彼供養，緣彼佛未言攝生故，諸眾生亦無緣生彼。即如妙喜世界，釋迦雖記有往生者，未聞無動有普引之言；且其國有鐵圍須彌諸山，及鬼神婦女，當知嚴凈不如安養也。又如藥師如來以十二大愿，度諸有情，經中亦言有信心者，應當來生；稽彼願力，多是解脫一切憂苦，究竟安樂。未若阿彌如來，純以唸佛，攝一切人往生彼土。

九、一心四種凈土者，一曰凡聖同居

【現代漢語翻譯】現代漢語譯本：你沒有覺察到。』央崛（Yangjue）問：『如果安住在無生之境，為何會生於此土？』佛說：『東方有佛，你前去問他。』央崛前去詢問，那位佛回答說：『釋迦（Shijia）就是我的化身。』大意是說，那凈土是佛的真實報土，這裡是佛的分身。雖然彰顯了一佛的報境，但未具備攝受教化的意義；佛的份上是有，眾生的份上是沒有，這還不夠殊勝。七、依他凈土，如《梵網經》（Fanwang Jing）所說：『我今盧舍那（Lushana），方坐蓮華臺，周匝千花上，復現千釋迦（Shijia），一花百億國，一國一釋迦。』等等，這是因為初地菩薩能化現一百個佛剎，所以有百葉蓮花；二地菩薩能化現一千個佛剎，所以蓮花有一千個花瓣；如果到了三地菩薩，應該能見到萬葉蓮花；四地菩薩能見到億葉蓮花，次第倍增。這是依他受用身，分身示現報土之境，入地菩薩才能見到；不像蓮池海會，十唸的眾生，就能頓見清凈佛國土。八、諸方凈土，如東方藥師佛（Yaoshi Fo）、南方日月燈佛（Riyuedeng Fo）、上方香積佛（Xiangji Fo），每尊佛都有各自的凈土。眾多經典所記載，無法一一列舉，這些都是諸佛的真實報土莊嚴。經典中或者有以佛的神力，暫時令其顯現；或者有諸大菩薩，前往彼土供養，因為那些佛沒有說過要攝受眾生，所以眾生也沒有因緣往生彼土。就像妙喜世界，釋迦（Shijia）雖然記述有往生者，但沒有聽說無動佛（Budong Fo）有普遍接引眾生的話語；而且那個國家有鐵圍山、須彌山等山，以及鬼神婦女，應當知道其莊嚴清凈不如安養凈土。又如藥師如來（Yaoshi Rulai）以十二大愿，度化諸有情，經中也說有信心的人，應當往生彼土；考察他的願力，大多是解脫一切憂苦，得到究竟安樂。不如阿彌陀佛（Amita Fo），純粹以唸佛法門，攝受一切人往生彼土。九、一心四種凈土，一曰凡聖同居土。

【English Translation】 English version: 'You are not aware.' Yangjue asked: 'If one dwells in the realm of non-birth, why is one born in this land?' The Buddha said: 'There is a Buddha in the east; go and ask him.' Yangjue went and asked, and that Buddha replied: 'Shijia is my manifestation.' The general idea is that that Pure Land is the Buddha's true reward realm, while this is a manifested body. Although it reveals the reward realm of one Buddha, it does not fully encompass the meaning of embracing and transforming; it exists on the Buddha's side but not on the sentient beings' side, which is not supremely excellent. Seven, Dependent Pure Lands, such as the 'Fanwang Jing' says: 'I, now Lushana, am sitting on a lotus platform, surrounded by a thousand flowers, manifesting a thousand Shijias, one hundred billion countries in one flower, one Shijia in one country.' And so on, because the first Bhumi (stage of Bodhisattva) transforms a hundred Buddha-lands, there are hundred-petaled flowers; the second Bhumi transforms a thousand Buddha-lands, so the flower has a thousand petals; if one reaches the third Bhumi, one should see ten thousand petals; the fourth Bhumi, a hundred million petals, increasing exponentially. This is the dependent enjoyment body, dividing and showing the reward realm, which can only be seen upon entering the Bhumis; it is not like in the Lotus Pond Assembly, where sentient beings with ten recitations can instantly see the pure Buddha-land. Eight, Pure Lands in various directions, such as the Medicine Buddha (Yaoshi Fo) in the east, the Sun-Moon Lamp Buddha (Riyuedeng Fo) in the south, and the Fragrance Accumulation Buddha (Xiangji Fo) above, each Buddha has their own Pure Land. The many sutras record them, which cannot be fully listed, all of which are the adorned true reward realms of the Buddhas. In the sutras, sometimes the Buddha's divine power temporarily makes them appear; or great Bodhisattvas go there to make offerings, because those Buddhas have not spoken of embracing sentient beings, so sentient beings have no affinity to be born there. Just like the Wonderful Joy World, although Shijia recorded those who were born there, it has not been heard that the Immovable Buddha (Budong Fo) has words of universally guiding sentient beings; moreover, that country has Iron Mountain, Mount Sumeru, and other mountains, as well as ghosts, gods, and women, so it should be known that its solemnity and purity are not as good as the Land of Peace and Nourishment. Furthermore, the Medicine Tathagata (Yaoshi Rulai) uses twelve great vows to liberate sentient beings, and the sutra also says that those with faith should be born there; examining his vows, most of them are to liberate from all worries and suffering, and to attain ultimate happiness. It is not like Amitabha Buddha (Amita Fo), who purely uses the practice of reciting the Buddha's name to embrace all people and lead them to be born in that land. Nine, the four kinds of Pure Lands in one mind, first is the Land of Co-dwelling of Ordinary Beings and Sages.

土；二曰方便有餘土；三曰實報無障礙土；四曰常寂光土。一、凡聖同居土者，自分二類：初、同居穢土；次、同居凈土。穢土之中，凡居、聖居各二。凡居二者：一、惡眾生，即四趣也；二、善眾生，即人天也。聖居二者：一、實聖，即四果辟支、通教六地、別十住、圓十信，後心通惑雖盡，報身猶在，皆名實也；二、權聖，謂方便、實報、寂光土中法身菩薩，及妙覺佛，為利有緣應生同居，皆是權也。是等與四趣共住，故名穢土。次同居凈土者，如極樂中有眾生；妙喜國中，有鐵圍男女之類。以無四惡趣，故名凈土。余按同居穢土之中，既有諸聖，亦可名同居凈土。如娑婆世界，在華藏世界第十三重，亦云華藏也。二、方便有餘土者，二乘、三種菩薩，破見思惑，證方便道，塵沙別惑無明未斷，舍分段身，而生界外，名曰有餘。故《釋論》云：「出三界外有凈土，聲聞辟支佛出生其中。」受法性身，非分段也。三、實報無障礙土者，無有二乘，純諸法身菩薩所居。盡塵沙惑，分破無明，得真實果；而無明未盡，潤無漏業，受法性報身，亦名果報國。故《仁王經》云：「三賢十聖住果報。」以觀實相發真無漏，感報殊勝，七寶莊嚴，且凈妙五塵，故名為實；色心不二，毛剎相容，故名無障礙。《華嚴》明因陀羅網世

【現代漢語翻譯】現代漢語譯本：佛土分為四種：一是凡聖同居土，二是方便有餘土，三是實報無障礙土，四是常寂光土。一、凡聖同居土，又分為兩類：一是同居穢土，二是同居凈土。穢土之中，凡夫和聖人各有兩種。凡夫有兩種：一是惡眾生，即地獄、餓鬼、畜生、阿修羅四惡趣；二是善眾生，即人道和天道。聖人有兩種：一是實聖，即聲聞四果（須陀洹、斯陀含、阿那含、阿羅漢）、辟支佛（Pratyekabuddha，獨覺或緣覺）、通教六地菩薩、別教十住菩薩、圓教十信位菩薩，他們的後心已經斷盡見思惑，但報身仍然存在，都稱為實聖；二是權聖，指方便土、實報土、寂光土中的法身菩薩和妙覺佛（Buddha，佛陀），爲了利益有緣眾生而應化到同居土，都是權聖。這些聖人與四惡趣眾生共同居住，所以稱為穢土。二是同居凈土，例如極樂世界中有眾生，妙喜世界中有鐵圍山的男女等。因為沒有四惡趣，所以稱為凈土。我認為，在同居穢土之中，既然有諸位聖人，也可以稱為同居凈土。例如娑婆世界（Sahā World，我們所居住的這個世界），在華藏世界（Lotus Treasury World，蓮華藏世界）的第十三重，也稱為華藏世界。二、方便有餘土，是為二乘（聲聞和緣覺）、三種菩薩所居。他們破除了見思惑，證得了方便道，但塵沙惑和無明惑尚未斷盡，捨棄了分段生死之身，而生於三界之外，這叫做有餘。所以《釋論》（《大智度論》）說：『在三界之外有凈土，聲聞和辟支佛出生在其中。』他們所受的是法性身，不是分段生死之身。三、實報無障礙土，沒有二乘人，純粹是諸位法身菩薩所居住的地方。他們斷盡了塵沙惑，部分破除了無明惑，得到了真實的果位；但無明惑尚未斷盡，仍然以無漏業來滋潤，接受法性報身，也稱為果報國。所以《仁王經》（《仁王護國般若波羅蜜多經》）說：『三賢（十住、十行、十回向）和十聖（十地菩薩）住在果報土。』因為他們以觀照實相而生髮真正的無漏智慧，所感得的果報殊勝，七寶莊嚴，而且清凈微妙，所以稱為實；色法和心法不二，微塵和剎土互相容納，所以稱為無障礙。《華嚴經》（《大方廣佛華嚴經》）闡明了因陀羅網世界（Indra's net world，帝網世界）的景象。

【English Translation】 English version: The Buddha-lands are divided into four types: first, the Land of Co-dwelling of Ordinary Beings and Sages; second, the Land of Expedient Abundance; third, the Land of Real Reward Without Obstruction; and fourth, the Land of Eternal Tranquil Light. 1. The Land of Co-dwelling of Ordinary Beings and Sages is further divided into two categories: first, the Impure Land of Co-dwelling; second, the Pure Land of Co-dwelling. Within the Impure Land, there are two types of abodes for both ordinary beings and sages. The two types of abodes for ordinary beings are: first, evil beings, namely the four evil realms (hell-beings, hungry ghosts, animals, and asuras); second, good beings, namely humans and devas (gods). The two types of abodes for sages are: first, Real Sages, namely the Four Fruits of Śrāvakas (Sotāpanna, Sakadāgāmin, Anāgāmin, Arhat), Pratyekabuddhas (Solitary Buddhas), Bodhisattvas of the Sixth Ground of the Common Teaching, Bodhisattvas of the Ten Dwellings of the Separate Teaching, and Bodhisattvas of the Ten Faiths of the Perfect Teaching. Although their later minds have exhausted the delusions of views and emotions, their reward bodies still exist, and all are called Real Sages; second, Provisional Sages, referring to the Dharma-body Bodhisattvas and the Buddhas of Wonderful Enlightenment (Buddha) in the Lands of Expediency, Real Reward, and Tranquil Light, who manifest in the Land of Co-dwelling to benefit sentient beings with affinities. These are all Provisional Sages. These beings co-exist with the beings of the four evil realms, hence the name Impure Land. Second, the Pure Land of Co-dwelling, such as the presence of sentient beings in the Land of Ultimate Bliss (Sukhavati); in the Land of Wonderful Joy, there are beings like the men and women of the Iron Ring Mountains. Because there are no four evil realms, it is called a Pure Land. I believe that within the Impure Land of Co-dwelling, since there are various sages, it can also be called a Pure Land of Co-dwelling. For example, the Sahā World (this world we live in), which is the thirteenth layer in the Lotus Treasury World (Lotus Treasury World), is also called the Lotus Treasury World. 2. The Land of Expedient Abundance is the abode of the Two Vehicles (Śrāvakas and Pratyekabuddhas) and the three types of Bodhisattvas. They have broken through the delusions of views and emotions, attained the expedient path, but have not yet exhausted the delusions of dust and sand and ignorance. They abandon their bodies of segmented birth and death and are born outside the Three Realms, which is called Abundance. Therefore, the Śāstra (Mahāprajñāpāramitopadeśa) says: 'Outside the Three Realms, there is a Pure Land where Śrāvakas and Pratyekabuddhas are born.' They receive the Dharma-nature body, not the body of segmented birth and death. 3. The Land of Real Reward Without Obstruction is devoid of beings of the Two Vehicles and is purely inhabited by Dharma-body Bodhisattvas. They have exhausted the delusions of dust and sand, partially broken through ignorance, and attained the real fruit; but ignorance has not yet been exhausted, and they still nourish their non-leaking karma, receiving the Dharma-nature reward body, also called the Land of Reward. Therefore, the Benevolent Kings Sutra (Benevolent Kings Prajñāpāramitā Sūtra) says: 'The Three Sages (Ten Dwellings, Ten Practices, Ten Dedications) and the Ten Saints (Ten Ground Bodhisattvas) dwell in the Land of Reward.' Because they generate true non-leaking wisdom by contemplating reality, the rewards they receive are supreme, adorned with the seven treasures, and pure and wonderful, hence the name Real; form and mind are not dual, and dust motes and Buddha-lands accommodate each other, hence the name Without Obstruction. The Avataṃsaka Sūtra (Great Extensive Buddha Flower Garland Sūtra) elucidates the scene of Indra's net world (Indra's net world).

界是也。四、常寂光土者，妙覺極智所照如如法界，名之為國，亦名法性土。但一真如佛性，非身非土，而說身土；離身無土，離土無身，諸佛如來所游居處。妙宗曰：「經論中言寂光無相，乃是已盡染礙之相，非如大虛空無一物。良由三惑究竟清凈，則依正色心，究竟明顯。」《大經》曰：「因滅是色，獲得常色，受想行識亦復如是。」《仁王》稱為法性五陰，是為極果。然十方剎土，隨心異見；七寶砂礫，當處差別。故霅川曰：「極樂國土，四土不同。何則？約人天二乘，即前二種土；約菩薩佛，即后二種土。」故知六十萬億那由他恒河沙由旬等身，不妨更有丈六之身；華藏海會無邊佛土，不妨更有尼連河土。何以故？是法爾故，非是神力變現故。

十、攝受十方一切有情不可思議凈土者，即阿彌陀佛西方凈土。其中所有大功德海、大悲智海、大願力海，若具說者，假使盡十方世界諸佛菩薩、聲聞辟支、天人鬼畜，下至蜎飛蠕動，及一切無情，草木瓦礫、鄰虛微塵之類，一一具無量口，口中一一具無量舌，舌中一一出無量音聲，常說、倍說、熾然說、無間說，經百億萬塵沙阿僧祇劫，亦不能盡。今且略釋：一、身土不思議義；二、性相不思議義；三、因果不思議義；四、往來不思議義；五、畢竟不可思議不

【現代漢語翻譯】現代漢語譯本：界就是這些。四、常寂光土（Eternal Tranquility Light Land）是指妙覺極智所照耀的如如法界，稱之為國，也稱為法性土（Dharma-nature Land）。然而，唯一的真如佛性，既非身也非土，卻又說身說土；離開身就沒有土，離開土就沒有身，這是諸佛如來所游居之處。《妙宗》中說：『經論中說寂光無相，是已經窮盡了染污障礙之相，並非像大虛空一樣什麼都沒有。實在是因為三惑究竟清凈，那麼依報和正報的色心，就究竟明顯。』《大經》中說：『因滅而得到色，獲得常色，受想行識也是這樣。』《仁王經》中稱為法性五陰，這是極果。然而，十方剎土，隨著心而有不同的見解；七寶砂礫，在不同的地方有差別。所以霅川說：『極樂國土（Sukhavati），四土不同。為什麼呢？從人天二乘來說，就是前兩種土；從菩薩佛來說，就是后兩種土。』所以知道六十萬億那由他恒河沙由旬等身，不妨礙更有丈六之身；華藏海會無邊佛土，不妨礙更有尼連河土。為什麼呢？這是法爾如是，不是神力變現的緣故。

十、攝受十方一切有情不可思議凈土，就是阿彌陀佛（Amitabha Buddha）的西方凈土（Western Pure Land）。其中所有的大功德海、大悲智海、大願力海，如果全部說出來，即使窮盡十方世界諸佛菩薩、聲聞辟支、天人鬼畜，下至蜎飛蠕動，以及一切無情，草木瓦礫、鄰虛微塵之類，每一個都具有無量口，口中每一個都具有無量舌，舌中每一個都發出無量音聲，經常說、加倍說、熾盛地說、不間斷地說，經過百億萬塵沙阿僧祇劫，也不能說完。現在且略微解釋：一、身土不思議義；二、性相不思議義；三、因果不思議義；四、往來不思議義；五、畢竟不可思議不。

【English Translation】 English version: These are the realms. Fourth, the Eternal Tranquility Light Land (Changjiguang Tu) refers to the Dharma-realm of Suchness illuminated by the ultimate wisdom of Wonderful Enlightenment, which is called a country and also called the Dharma-nature Land (Faxing Tu). However, the only True Thusness Buddha-nature is neither body nor land, yet we speak of body and land; without body there is no land, without land there is no body, this is where all Buddhas and Tathagatas dwell. The 'Wonderful Doctrine' says: 'The sutras and treatises say that the Tranquility Light is without form, which means that the forms of defilement and obstruction have been exhausted, not like the great void where there is nothing. It is because the three delusions are ultimately purified, then the color and mind of the dependent and principal retributions will be ultimately clear.' The 'Great Sutra' says: 'Because of the extinction of cause, color is obtained, and constant color is obtained, and so are reception, thought, volition, and consciousness.' The 'Benevolent King Sutra' calls it the Dharma-nature Five Aggregates, which is the ultimate fruit. However, the lands of the ten directions vary according to the mind; the seven treasures and gravels differ in different places. Therefore, Zhachuan said: 'The Land of Ultimate Bliss (Sukhavati) has four different lands. Why? From the perspective of humans and devas of the Two Vehicles, they are the first two types of lands; from the perspective of Bodhisattvas and Buddhas, they are the latter two types of lands.' Therefore, it is known that a body of six hundred trillion nayutas of Ganges sand yojanas does not prevent a sixteen-foot body; the boundless Buddha-lands of the Flower Garland Sea Assembly do not prevent the Nilian River land. Why? This is the Dharma as it is, not a transformation by divine power.

Tenth, the inconceivable Pure Land that gathers and receives all sentient beings in the ten directions is the Western Pure Land of Amitabha Buddha. All the great ocean of merit, the great ocean of compassion and wisdom, and the great ocean of vows within it, if fully described, even if all the Buddhas, Bodhisattvas, Hearers, Pratyekabuddhas, devas, humans, ghosts, and animals in the ten directions, down to the wriggling creatures, and all inanimate things, such as grass, trees, tiles, pebbles, and neighboring empty dust particles, each having immeasurable mouths, each mouth having immeasurable tongues, each tongue emitting immeasurable sounds, constantly speaking, doubling speaking, intensely speaking, and uninterruptedly speaking, for hundreds of billions of dust-mote asamkhya kalpas, it would still not be exhausted. Now, let's briefly explain: 1. The inconceivable meaning of body and land; 2. The inconceivable meaning of nature and characteristics; 3. The inconceivable meaning of cause and effect; 4. The inconceivable meaning of coming and going; 5. The ultimately inconceivable not.

思議義。

一、身土不思議義者，阿彌身中有無量眾生，眾生身中有無量阿彌，國土亦然。是故一眾生念阿彌，一阿彌見；眾眾生念阿彌，眾阿彌見；眾生唸唸阿彌，即唸唸阿彌見。若眾生身中無阿彌者，阿彌不見；如陽燧身中，不能得水，非本有故。阿彌身中無眾生者，阿彌亦不見；如石女求生兒，必不可得，以非應得故。是故身中含身，身中含身身；土中含土，土土中含土；身土交含重重無盡，是身土不思議義。

二、性相不思議義者，若離性言土，土即心外，是幻化故；幻化者即斷滅相，眾生不生。若即性言土，性是有形，是一定故；一定者即無變易，無變易，眾生亦不生。即性即相，非性非相；存非非亡，存即即壞，是性相不思議義。

三、因果不思議義者，有二義：一、因先果后義：如唸佛是因，見佛是果；見佛是因，成佛是果；成佛是因，度眾生是果。二、因果無前後義：即念即見，即成即度，一時具足。如人三十至四十歲，三十是因，四十是果。然三十四十無間斷相，若無四十，三十不立；無三十者，四十不成；是故當知，非離三十至四十；故若離三十至四十者，中間即有分限相，而我此身，無分限故。若由三十至四十者，中間即有相續相，而我此身，乃至相續不可得故。唸佛因果

【現代漢語翻譯】現代漢語譯本思議義。

一、身土不思議義：阿彌陀佛（Amitabha）身中有無量眾生，眾生身中有無量阿彌陀佛，極樂國土（Sukhavati）也是如此。因此，一個眾生念阿彌陀佛，一個阿彌陀佛見；眾多眾生念阿彌陀佛，眾多阿彌陀佛見；眾生唸唸念阿彌陀佛，就念念被阿彌陀佛所見。如果眾生身中沒有阿彌陀佛，阿彌陀佛就不能見到他，就像從陽燧（取火的鏡子）中無法得到水一樣，因為陽燧本身沒有水。阿彌陀佛身中沒有眾生，阿彌陀佛也見不到眾生，就像石女求子，必定不能得到，因為這不是她應得的。因此，身中包含身，身中包含身身；國土中包含國土，國土中包含國土國土；身土互相包含，重重無盡，這就是身土不思議義。

二、性相不思議義：如果離開自性（svabhava）談論國土，國土就在心外，是虛幻的；虛幻的東西就是斷滅相，眾生無法從中產生。如果就自性談論國土，自性是有形的，是固定的；固定的東西就沒有變化，沒有變化，眾生也無法從中產生。即是自性又是現象，非自性也非現象；儲存非，消亡非；儲存即，消亡即，這就是性相不思議義。

三、因果不思議義：有兩種含義：一、因先果后：如唸佛是因，見佛是果；見佛是因，成佛是果；成佛是因，度眾生是果。二、因果沒有先後：即念即見，即成即度，一時具足。比如人從三十歲到四十歲，三十歲是因，四十歲是果。然而三十歲和四十歲之間沒有間斷，如果沒有四十歲，三十歲就不能成立；沒有三十歲，四十歲也不能成就；因此應當知道，不能離開三十歲到四十歲。如果離開三十歲到四十歲，中間就有了分界，而我的這個身體，沒有分界。如果由三十歲到四十歲，中間就有了相續，而我的這個身體，乃至相續都不可得。唸佛的因果

【English Translation】 English version The Meaning of Inconceivability.

The Inconceivability of Body and Land: Within the body of Amitabha (Amitabha) are countless sentient beings, and within the bodies of sentient beings are countless Amitabhas, and so it is with the Pure Land (Sukhavati). Therefore, when one sentient being recites Amitabha, one Amitabha sees them; when many sentient beings recite Amitabha, many Amitabhas see them; when sentient beings recite Amitabha in every moment, they are seen by Amitabha in every moment. If there were no Amitabha within the bodies of sentient beings, Amitabha would not see them, just as one cannot obtain water from a burning mirror (yangsui), because it is not inherently there. If there were no sentient beings within the body of Amitabha, Amitabha would not see them either, just as a barren woman seeking to give birth to a child will certainly not succeed, because it is not something she can obtain. Therefore, body contains body, body contains body-body; land contains land, land contains land-land; body and land interpenetrate, endlessly and infinitely. This is the meaning of the inconceivability of body and land.
The Inconceivability of Essence and Appearance: If one speaks of land apart from essence (svabhava), the land is outside the mind, and is therefore illusory; that which is illusory is the aspect of annihilation, and sentient beings cannot arise from it. If one speaks of land in terms of essence, essence is formed and fixed; that which is fixed has no change, and without change, sentient beings cannot arise either. It is both essence and appearance, neither essence nor appearance; preserving the non-non, extinguishing the non-non; preserving the is-is, extinguishing the is-is. This is the meaning of the inconceivability of essence and appearance.
The Inconceivability of Cause and Effect: There are two meanings: First, cause precedes effect: for example, reciting the Buddha is the cause, seeing the Buddha is the effect; seeing the Buddha is the cause, becoming a Buddha is the effect; becoming a Buddha is the cause, liberating sentient beings is the effect. Second, cause and effect are without sequence: reciting is seeing, becoming is liberating, all complete at once. For example, a person from thirty to forty years old, thirty is the cause, forty is the effect. However, there is no interruption between thirty and forty, if there is no forty, thirty cannot be established; without thirty, forty cannot be achieved; therefore, one should know that one cannot separate thirty from forty. If one separates thirty from forty, there is a boundary in between, but my body has no boundary. If it is from thirty to forty, there is a continuity in between, but my body, even continuity, cannot be obtained. The cause and effect of reciting the Buddha

亦復如是，是因果不思議義。

四、去來不思議義者，若阿彌陀佛因念而來，此眾生因憶佛而生彼，即有去來。有去來，即有程途；有程途，即有險易。如人近京師，則觀君易，遠則難。果爾，唸佛求生，應有難易，而阿彌僕僕道途，亦無說法之日矣。故《般舟三昧經》曰：「不於是間終，生彼間佛剎，佛無所從來，我亦無所至。」又先德云：「生則決定生，去則實不去。」如天鼓鳴，遠近齊聞，非去來故；如水中月，東行則東，西行則西，非去來故，是去來不思議義。

五、畢竟不可思議不思議義者，如澄潭山影、如春陽百草、如眾生業力、如日月光相、如胎中根、如身中我、如齒堅舌柔、如眉橫髮長，是畢竟不可思議不思議義。所以十方諸佛，吐心吐膽，亦只道得個希有難信而已；雖有遍覆三千大千舌相，詎能分疏其萬一哉！孔子曰：「夫婦之愚，可以與知，及其至也，聖人不知。」至哉言也，無量法門，一以貫之矣。

西方合論卷之一(終) 大正藏第 47 冊 No. 1976 西方合論

西方合論卷之二

第二緣起門

夫樂鮑肆者，不念檀旃；非實不念，以不厭故。乍使引之晤室，熱旃炙沈，不終日而悲其昔之穢，厭離之不早也！夫生死臭穢，愈于鮑肆，眾生

【現代漢語翻譯】現代漢語譯本：也是這樣，這就是因果不可思議的意義。

四、去來不可思議的意義：如果阿彌陀佛（Amitabha，音譯，意為無量光佛）因為被憶念而來，而此眾生因為憶念佛而往生到彼國，那就有了去來。有了去來，就有了路程；有了路程，就有了險阻和容易。比如人離京城近，就容易見到君王，遠就難。如果真是這樣，唸佛求往生，就應該有難易之分，而阿彌陀佛（Amitabha）奔波在道路上，也沒有說法的時候了。所以《般舟三昧經》（Pratyutpanna Samadhi Sutra）說：『不在這裡終結，而生在彼佛剎，佛無所從來，我也無所至。』又有先德說：『生則決定能生，去則實在沒有去。』如同天鼓鳴響，遠近都能聽到，不是因為去來；如同水中的月亮，向東行則向東，向西行則向西，不是因為去來，這就是去來不可思議的意義。

五、畢竟不可思議不思議的意義：比如清澈的潭水中的山影，如同春天的陽光下的百草，如同眾生的業力，如同日月的光芒，如同胎中的根，如同身中的我，如同牙齒的堅硬和舌頭的柔軟，如同眉毛的橫向生長和頭髮的縱向生長，這就是畢竟不可思議不思議的意義。所以十方諸佛，吐露心聲，也只能說出希有難信而已；即使有遍覆三千大千世界的舌相，又怎麼能分辨出其中的萬分之一呢！孔子說：『夫婦的愚笨，可以讓他們知道，等到極深處，聖人也不知道。』這話太對了，無量的法門，可以用一個道理貫穿起來。

《西方合論》卷之一（終）《大正藏》第47冊 No. 1976 《西方合論》

《西方合論》卷之二

第二緣起門

喜歡魚市的人，不會思念旃檀（sandalwood，一種香木）；不是真的不思念，因為不厭惡魚市的腥臭。如果突然引導他進入幽靜的房間，用熱的旃檀（sandalwood）燻烤沉香，不到一天，就會悲嘆過去在魚市的污穢，後悔厭離得太晚了！生死輪迴的臭穢，比魚市更甚，眾生卻沉溺其中。

【English Translation】 English version: It is also thus, this is the meaning of the inconceivable nature of cause and effect.

The meaning of inconceivable coming and going: If Amitabha Buddha (Amitabha, transliteration, meaning immeasurable light Buddha) comes because of being remembered, and this sentient being is born in that land because of remembering the Buddha, then there is coming and going. If there is coming and going, then there is a journey; if there is a journey, then there are dangers and ease. For example, if a person is close to the capital, it is easy to see the ruler, but if they are far away, it is difficult. If this is really the case, seeking rebirth through mindfulness of the Buddha should have degrees of difficulty, and Amitabha (Amitabha) would be rushing on the road without a day to expound the Dharma. Therefore, the Pratyutpanna Samadhi Sutra says: 'Not ending here, but being born in that Buddha-land, the Buddha comes from nowhere, and I go nowhere.' Also, a former virtuous person said: 'Birth is definitely birth, but going is actually not going.' Like the sound of a heavenly drum, heard equally far and near, not because of coming and going; like the moon in the water, going east goes east, going west goes west, not because of coming and going, this is the meaning of inconceivable coming and going.
The meaning of ultimately inconceivable non-inconceivability: Like the mountain shadow in a clear pool, like the myriad grasses under the spring sun, like the karmic power of sentient beings, like the light of the sun and moon, like the root in the womb, like the 'I' in the body, like the hardness of teeth and the softness of the tongue, like the horizontal growth of eyebrows and the vertical growth of hair, this is the meaning of ultimately inconceivable non-inconceivability. Therefore, all the Buddhas of the ten directions, revealing their hearts and minds, can only say that it is rare and difficult to believe; even if they have tongues covering three thousand great chiliocosms, how can they distinguish even one ten-thousandth of it! Confucius said: 'The foolishness of husband and wife can be known, but when it reaches its extreme, even the sage does not know.' How true are these words, countless Dharma doors can be penetrated by one principle.

Western Synthesis, Volume 1 (End) Taisho Tripitaka Volume 47 No. 1976 Western Synthesis

Western Synthesis, Volume 2

Chapter 2: Origination

Those who enjoy the fish market do not think of sandalwood (sandalwood, a fragrant wood); it is not that they do not really think of it, but because they do not dislike the stench of the fish market. If suddenly led into a quiet room, using hot sandalwood (sandalwood) to burn agarwood, before the day is over, they will lament the filth of the past in the fish market, regretting that they did not厭離 it sooner! The stench of birth and death is worse than the fish market, yet sentient beings are immersed in it.

貪嗜，倍彼蠅蚋；諸佛為鬻香長者，見一輩人天，沒溺濁海，能不惻然？是故阿彌導師，廣開香嚴之肆；釋迦慈父，確指凈域之門。盡大地無非貧兒，一佛號便為資本。欲驗誠言，莫離十念；塞鼻膻腥，久當自厭。今約西方起教，略分十義：

一、一大事故。　二、宿因深故。

三、顯果德故。　四、依因性故。

五、順眾生故。　六、穢相空故。

七、勝方便故。　八、導二乘故。

九、堅忍方故。　十、示真法故。

一、一大事者，眾生處五濁世，如因處獄，但以罪之輕重，受等不等罰。或干小法、或投極網，辜雖不同，至於縲紲之苦、笞杖之罰，未有一人得免者。何也？以入獄者皆罪人；處人天者皆是業報，分段之身故也。然罪人一入獄，未有時刻不求出離者，則以知獄之煎苦難忍難堪，棘墻之外，更有許大安樂世界故也。今眾生以煩惱為家，以生死為園觀，繫心衣冠之囚長，適情金玉之桁楊，豈知大鐵圍山是我棘墻，三界法場之外，各各自有家鄉田地也。諸佛憫此，酸心痛骨，是故為分別凈穢，指以脫歸路程。而歲久拋棄之人，了無歸處；諸佛又大建宅舍以安之。一則往來獄門，為治道途；一則長伺獄外，修飾旅館。如是之恩，何身可報？嗟夫！燭三界之長夜，揭億生

【現代漢語翻譯】現代漢語譯本：貪婪的嗜慾，就像蒼蠅蚊蚋一樣無止境；諸佛就像販賣香料的長者，看到一眾人天眾生，沉溺在污濁的苦海中，怎能不感到悲憫呢？因此，阿彌陀佛導師，廣開充滿香氣的店舖；釋迦牟尼佛慈悲的父親，明確指出了通往凈土的門徑。整個大地無一不是貧窮的孩子，一句佛號便是他們的資本。想要驗證這些話是否真實，不要離開念念不忘的唸佛；堵住鼻子，時間久了自然會厭惡腥臭的味道。現在根據西方凈土的教義，大致分為十個方面來解釋：一、一大事因緣。二、宿世因緣深厚。三、彰顯果地功德。四、依循因地自性。五、順應眾生根性。六、污穢之相本空。七、殊勝方便法門。八、引導二乘聖者。九、堅定忍辱之心。十、揭示真實佛法。一、所謂『一大事』，是指眾生身處五濁惡世，就像囚犯身處監獄一樣，只是因為罪行的輕重不同，所受到的懲罰也各不相同。或許觸犯了小小的法律，或許被投入到極大的羅網之中，罪過雖然不同，但說到被繩索捆綁的痛苦、被鞭打的懲罰，沒有一個人能夠倖免。為什麼呢？因為進入監獄的人都是罪人；身處人天道的人都是業報之身，是受業力支配、有生有滅的色身。然而罪人一旦進入監獄，沒有一刻不在尋求出離，這是因為他們知道監獄的煎熬痛苦難以忍受，並且知道監獄的圍墻之外，還有無比安樂的世界。現在眾生以煩惱為家，以生死輪迴為園林，被束縛于名利地位的枷鎖之中，沉溺於聲色犬馬的享樂，哪裡知道大鐵圍山就是我們的監獄圍墻，三界這個大刑場之外，各自都有自己的家鄉田地啊。諸佛憐憫眾生，感到無比的悲痛，所以才為我們分別指出清凈和污穢，指明脫離輪迴、迴歸凈土的道路。而那些長期迷失、拋棄家園的人，已經沒有了歸宿；諸佛又大發慈悲，建造宅舍來安頓他們。一方面往來於監獄之門，為我們修治道路；一方面長期在監獄外面等候，修飾旅館。這樣的恩德，我們用什麼才能報答呢？唉！點亮三界的長夜，揭示億萬眾生

【English Translation】 English version: The greedy desires are like endless flies and mosquitoes; the Buddhas are like merchants selling incense, seeing a multitude of humans and devas drowning in the turbid sea of suffering, how could they not feel compassion? Therefore, Amitabha (Immeasurable Light) the Guide, widely opens the fragrant shop; Shakyamuni (Sage of the Shakya Clan) the compassionate Father, clearly points out the path to the Pure Land. The entire earth is filled with nothing but impoverished children, and a single recitation of the Buddha's name becomes their capital. If you wish to verify the truth of these words, do not stray from mindful recitation; block your nose from the foul stench, and in time you will naturally grow weary of it. Now, based on the teachings of the Western Pure Land, I will briefly explain ten aspects: 1. The Great Matter. 2. Profound Past Karma. 3. Manifesting the Virtues of the Fruit. 4. Relying on the Nature of the Cause. 5. Accordance with Sentient Beings. 6. The Emptiness of Impure Appearances. 7. Supreme Expedient Means. 8. Guiding the Two Vehicles. 9. Steadfast Endurance. 10. Revealing the True Dharma. 1. 'The Great Matter' refers to sentient beings dwelling in the Five Defilements (turbidity of time, view, affliction, beings, and life), like prisoners in a jail, but due to the severity of their crimes, they receive different punishments. Perhaps they violate minor laws, or perhaps they are caught in a great net, the offenses may differ, but as for the suffering of being bound by ropes and the punishment of being whipped, no one can escape. Why is this so? Because those who enter the prison are all criminals; those who dwell in the realms of humans and devas are all beings of karmic retribution, with bodies subject to birth and death. However, once a criminal enters prison, there is not a moment when they do not seek to escape, because they know that the suffering of prison is unbearable, and that beyond the thorny walls of the prison, there is a world of immeasurable bliss. Now, sentient beings take afflictions as their home, and birth and death as their garden, bound by the shackles of fame and fortune, indulging in the pleasures of the senses, how can they know that the Great Iron Mountain Range is our prison wall, and that beyond the execution ground of the Three Realms (desire realm, form realm, formless realm), each of us has our own homeland. The Buddhas, in their compassion, feel immense sorrow, and therefore distinguish between purity and impurity for us, pointing out the path to escape samsara (cycle of rebirth) and return to the Pure Land. And those who have long been lost and abandoned their homes have nowhere to return; the Buddhas, in their great compassion, build dwellings to settle them. On one hand, they travel to and from the prison gates, repairing the roads for us; on the other hand, they wait outside the prison for a long time, decorating the inns. How can we repay such kindness? Alas! Illuminating the long night of the Three Realms, revealing to countless beings

之覆盆，諸佛既不惜垂手，眾生獨何苦戀戀也？經曰：「如來為一大事，出現於世。」大事者，即此事也。眾生種種反戀此毛頭許事，以小易大，甘心瘦死，何哉？

二、宿因深者，有三：一者正因；二者正愿；三者正行。一、正因者，即是三世諸佛與諸有情，自清凈體，如萬象依空、山川依地、谷依種子、花果依仁。若無此因，佛果不成。何以故？一切悲智，純依此因而得建立。故長者《合論》曰：「如來藏身，即法身也，諸福智海，莫不居中，故稱為藏。若不見法身，一切福智，大慈大悲，悉皆不辦，總屬生滅。」法身者，即正因是。二、正愿者，如本經法藏比丘于自在王如來所，發四十八大愿，一愿不成不取菩提。此是依自性無量悲智，發如是不可思議願力，非是心外見有眾生，發願欲度，以眾生非心外故。三、正行者，如本經言：「發是愿已，如是安住種種功德，修習如是菩薩行，經于無量無數億那由他百千劫」內。又如《一向出生菩薩經》云：「阿彌陀佛昔為太子，聞此微妙法門奉持精進，七千歲中脅不至席，不念愛慾財寶，不問他事，常獨處止意不傾動；復教化八千億萬那由他人得不退轉。」此是自性行持、自性精進，非是有作、有為功德；雖歷億劫，不離一念。以微妙法門，離一切行、一切劫故

【現代漢語翻譯】現代漢語譯本就像用覆盆（一種植物）遮蓋東西一樣，諸佛既然不吝惜伸出援手，眾生又何苦如此依戀呢？經書上說：『如來爲了一件大事，才出現於世間。』這件大事，就是指這件事啊。眾生卻反而依戀這些微不足道的小事，以小換大，甘願困頓而死，這是為什麼呢？

二、宿世因緣深厚的人，有三種：一是正因；二是正愿；三是正行。一、正因，就是三世諸佛與一切有情眾生，自身清凈的本體，就像萬象依賴天空、山川依賴大地、穀物依賴種子、花果依賴果仁一樣。如果沒有這個正因，就無法成就佛果。為什麼呢？因為一切的悲心和智慧，都是完全依賴這個正因而建立的。所以長者《合論》中說：『如來藏身，就是法身，一切的福德和智慧之海，沒有不在其中，所以稱為藏。如果不能見到法身，一切的福德智慧，大慈大悲，都無法成就，全部屬於生滅法。』法身，就是正因。二、正愿，就像本經中法藏比丘在自在王如來處，發了四十八大愿，任何一愿不成，誓不成佛。這是依仗自性無量的悲心和智慧，發出瞭如此不可思議的願力，而不是在心外看到有眾生，發願想要度化，因為眾生並非在心外。三、正行，就像本經所說：『發了這些愿之後，如此安住于種種功德之中，修習這樣的菩薩行，經歷了無量無數億那由他百千劫』。又如《一向出生菩薩經》所說：『阿彌陀佛過去為太子時，聽聞了這個微妙的法門，奉持精進，七千年中脅不沾席，不思念愛慾財寶，不問其他事情，常常獨自居住，心意不動搖；又教化了八千億萬那由他人得到不退轉。』這是自性的修行，自性的精進，不是有為、有作的功德；雖然經歷了億劫，也不離一念。因為這微妙的法門，遠離一切行、一切劫。

【English Translation】 English version Like covering something with a raspberry (a plant), since all the Buddhas do not hesitate to extend a helping hand, why do sentient beings cling to things so stubbornly? The Sutra says: 'The Tathagata appears in the world for a great matter.' This great matter refers to this very thing. Yet sentient beings cling to these trivial matters, exchanging the great for the small, willingly wasting away and dying. Why is this?

II. Those with deep karmic roots from past lives have three qualities: First, Right Cause (正因); second, Right Vow (正愿); third, Right Practice (正行). First, Right Cause is the pure essence of all Buddhas and sentient beings in the three times, like all phenomena relying on space, mountains and rivers relying on the earth, valleys relying on seeds, and flowers and fruits relying on kernels. Without this cause, Buddhahood cannot be attained. Why? Because all compassion and wisdom are established solely upon this cause. Therefore, the Elder's 'Treatise of Combination' says: 'The Tathagata-garbha (如來藏身) [Tathagata's Womb], is the Dharmakaya (法身) [Dharma Body]; all seas of blessings and wisdom reside within it, hence it is called a 'garbha' [womb or storehouse]. If one does not see the Dharmakaya, all blessings, wisdom, great compassion, and great pity cannot be accomplished, and all belong to birth and death.' The Dharmakaya is the Right Cause. Second, Right Vow is like the Bhikshu Dharmakara (法藏比丘) [Dharmakara Bhikshu] in this Sutra, who made forty-eight great vows before Lokesvararaja Buddha (自在王如來) [King of Sovereign Freedom Buddha], vowing not to attain Bodhi if any one of them was unfulfilled. This is relying on the immeasurable compassion and wisdom of one's own nature to make such inconceivable vows, not seeing sentient beings outside of one's mind and vowing to liberate them, because sentient beings are not outside of one's mind. Third, Right Practice is like what this Sutra says: 'Having made these vows, he dwelt in such various merits, cultivated such Bodhisattva practices, and passed through countless, innumerable, billions of nayutas (那由他) [a large number] of hundreds of thousands of kalpas (劫) [eons].' Furthermore, as the 'Ekayana-mukha-niscita Bodhisattva Sutra' ('一向出生菩薩經') says: 'Amitabha Buddha (阿彌陀佛) [Buddha of Immeasurable Light] in the past was a prince who, upon hearing this subtle Dharma gate, upheld it with diligence and vigor. For seven thousand years, his side never touched the mat, he did not think of love, desire, or wealth, did not ask about other matters, always dwelling alone with his mind unwavering; he also taught eight billion nayutas of people to attain non-retrogression.' This is self-nature practice, self-nature diligence, not contrived or artificial merit; although passing through billions of kalpas, it does not depart from a single thought. Because this subtle Dharma gate is apart from all practices and all kalpas.

。是謂正因、正行、正愿，如伊三點，缺一不成；非是作得，非不作得。故先德云：「根深果茂，源遠流長。宿因既深，教起亦大。」誠然乎哉！

三、顯果德者，如《華嚴經．普賢行愿品》云：「諸佛如來，因於眾生，而起大悲；因於大悲，生菩提心；因菩提心，成等正覺。譬如曠野沙磧之中，有大樹王，若根得水，枝葉華果，悉皆繁茂；生死曠野，菩提樹王亦復如是。一切眾生，而為樹根；諸佛菩薩，而為華果。以大悲水，饒益眾生，則能成就諸佛菩薩智慧華果。」是故當知，一切諸佛取佛果者，依于眾生；若無眾生，佛果不成。譬如漢王以救民故，而有百戰；以百戰故，登大寶位；登寶位故，百姓樂業。若無百姓，即無如上等事。究而論之，凡行一德、一事、一利、一名者，若無眾生，皆悉不成。是故我無眾生，即不成我；眾生是依，我即是正；眾生是正，我即是依。人我平等，依正無礙，是法爾故。法爾者，即自然果德故。若向外建立，即不成果義。

四、依因性者，一切眾生，皆有如是凈性。譬一精金，冶為釵釧及溺器等。金性是一，溺器者是器，具穢非金穢故；若加銷治，為種種玩好等物，金亦不易。生佛亦然，同一凈性，但以釵釧溺器，而有差別，非是性異。是故博地凡夫，十念即生者，

【現代漢語翻譯】現代漢語譯本：這就是所謂的正因、正行、正愿，就像伊字的三點，缺一不可；不是做了才有的，也不是不作就有的。所以前人說：『根深才能果實茂盛，源遠才能水流長遠。宿世的因緣既然深厚，佛法的興起也就廣大。』確實是這樣啊！

三、彰顯果德，如《華嚴經·普賢行愿品》所說：『諸佛如來，因為眾生，而生起大悲心；因為大悲心，生起菩提心（bodhicitta，覺悟之心）；因為菩提心，成就等正覺（anuttara-samyak-sambodhi，無上正等正覺）。譬如在曠野的沙地中，有一棵大樹王，如果樹根得到水分，枝葉花果，都會繁茂；生死輪迴的曠野，菩提樹王也是這樣。一切眾生，就是樹根；諸佛菩薩，就是花果。用大悲之水，饒益眾生，就能成就諸佛菩薩的智慧花果。』所以應當知道，一切諸佛取得佛果，依靠的是眾生；如果沒有眾生，佛果就不能成就。譬如漢王因為救助百姓的緣故，才有了無數次的戰爭；因為無數次的戰爭，才登上皇帝的寶座；因為登上寶座，百姓才能安居樂業。如果沒有百姓，就沒有以上這些事情。歸根結底，凡是做一件善事、一件利益他人的事、一個利益他人的行為、一個好的名聲，如果沒有眾生，都不能成就。所以沒有眾生，就不能成就我；眾生是所依，我就是能依；眾生是能正，我就是所依。人我和諧平等，能依和所依沒有障礙，這是法爾如是的。法爾如是，就是自然而然的果德。如果向外去建立，就不能成就果的意義。

四、依據因性來說，一切眾生，都具有這樣的清凈自性。譬如一塊純凈的金子，被冶煉成釵釧以及便器等。金子的本性是一樣的，便器只是器皿，具有污穢，但不是金子的污穢；如果加以熔化冶煉，成為各種各樣的玩賞之物，金子的本性也沒有改變。眾生和佛也是這樣，具有相同的清凈自性，只是因為釵釧和便器的不同，而有差別，不是自性不同。所以，即使是普通的凡夫，如果臨終十念（唸佛），也能往生（凈土）。

【English Translation】 English version: This is what is called right cause, right conduct, and right aspiration, like the three dots of the 'I' character, none of which can be missing; it is not something that is obtained by doing, nor is it obtained by not doing. Therefore, the ancients said: 'Deep roots produce lush fruit, and a distant source produces a long stream. Since the karmic causes of past lives are deep, the arising of the teachings is also great.' How true it is!

Third, revealing the virtue of the fruit, as the Avatamsaka Sutra, Chapter on the Practices and Vows of Samantabhadra says: 'All Buddhas and Tathagatas arise great compassion because of sentient beings; because of great compassion, they generate the bodhicitta (the mind of enlightenment); because of the bodhicitta, they attain anuttara-samyak-sambodhi (unexcelled complete enlightenment). It is like a great tree king in the wilderness of sandy deserts; if the roots get water, the branches, leaves, flowers, and fruits will all flourish; the wilderness of birth and death, the Bodhi tree king is also like this. All sentient beings are the roots of the tree; all Buddhas and Bodhisattvas are the flowers and fruits. By enriching sentient beings with the water of great compassion, one can accomplish the wisdom flowers and fruits of all Buddhas and Bodhisattvas.' Therefore, it should be known that all Buddhas who attain Buddhahood rely on sentient beings; if there are no sentient beings, Buddhahood cannot be attained. For example, the King of Han waged hundreds of battles to save the people; because of hundreds of battles, he ascended the great throne; because he ascended the throne, the people lived in peace and prosperity. If there were no people, there would be none of the above things. In the final analysis, anything—a virtue, a deed, a benefit, a good name—cannot be accomplished without sentient beings. Therefore, without sentient beings, I cannot be accomplished; sentient beings are the reliance, and I am the relied upon; sentient beings are the right, and I am the dependent. People and I are equal, and there is no obstruction between reliance and the relied upon; this is the nature of Dharma. The nature of Dharma is the natural virtue of the fruit. If one establishes it externally, one cannot accomplish the meaning of the fruit.

Fourth, according to the nature of the cause, all sentient beings have such pure nature. It is like a piece of pure gold, which is smelted into hairpins and bracelets, as well as chamber pots. The nature of gold is the same; the chamber pot is just a vessel, which has filth, but it is not the filth of the gold; if it is melted and refined, it becomes all kinds of playthings, and the nature of the gold does not change. Sentient beings and Buddhas are also like this, having the same pure nature, but there are differences because of the different hairpins and chamber pots, not because the nature is different. Therefore, even ordinary people, if they recite the Buddha's name ten times at the time of death, can be reborn (in the Pure Land).

以本凈故。阿彌陀佛，欲攝受是眾生，即攝受者，以眾生本凈故。如鏡中之光，不從磨得；生凈土者，非是行愿及與念力所能成就。何以故？念行如爐錘等，但能銷金，無別有金生故。

五、順眾生者，謂樂兒童者，當以餅果；樂婦女者，必用綺羅；一切眾生所重，惟寶玉衣食，是故有自然七寶，及與樓閣妙麗衣服飲食等事。譬諸火宅諸兒，非羊鹿等車，決不肯出，出已純與大車。今釋迦如來順眾生情見，說阿彌陀七寶凈土，只為眾生見境如是，合如是說。眾生生已，各各自見細妙凈相，無可比喻，方知琉璃𤥭璖瑪瑙，猶如瓦礫。如達官貴人，向田舍兒說王宮精嚴，姑就彼人所極珍異者為比，向非情量所及。如對生盲說色，亦無所用，其方比矣！

六、穢相空者，如《智論》曰：「譬如人有一子，喜在不凈中戲，聚土為谷，以草木為鳥獸，而生愛著。人有奪者，瞋恚啼哭。其父知已，思惟此子今雖愛著，此事易離，小大自休。何以故？此物非真故。菩薩亦如是，觀眾生愛著不凈臭身，及種種五欲；若信等五根成就時，即能捨離。若小兒所著實是真物，雖復年至百歲，著之轉深；若眾生所著物實有者，雖得五根，亦不能捨；以諸法皆空，誑不實故，故得舍離。」如來為眾生說凈土亦爾，以眾生所著非實，即

【現代漢語翻譯】現代漢語譯本一、因為（一切眾生）本來清凈的緣故。阿彌陀佛，想要攝受這些眾生，之所以能夠攝受，也是因為眾生本來清凈的緣故。就像鏡子中的光芒，不是通過打磨才得到的；往生凈土的人，也不是依靠修行、願力以及唸佛的力量就能成就的。為什麼呢？唸佛修行就像爐錘等工具，只能熔化金子，並不能憑空產生金子。

二、順應眾生的心意，就是說喜歡兒童的人，就給他餅和水果；喜歡婦女的人，就給他華麗的絲綢。一切眾生所看重的，只有寶玉、衣服和食物，所以（凈土）有自然產生的七寶，以及樓閣、美妙的衣服和飲食等事物。好比火宅中的孩子們，如果不是羊車、鹿車等大車，決不肯出來，出來后全部給予大車。現在釋迦如來順應眾生的情見，說阿彌陀佛的七寶凈土，只是因為眾生所見的境界是這樣，所以才這樣說。眾生往生后，各自看到細緻美妙的清凈景象，無可比擬，才知道琉璃（vaiḍūrya，一種寶石）、硨磲（śaṅkha，一種貝殼）、瑪瑙（aśmagarbha，一種寶石）就像瓦礫一樣。就像達官貴人，向鄉下孩子說王宮的精美莊嚴，姑且用那個人所認為最珍貴的東西來作比喻，但那不是他們的認知能力所能達到的。就像對天生盲人說顏色，也是沒有用的，道理是一樣的！

三、穢相是空性的，如《智度論》（Mahāprajñāpāramitopadeśa）所說：『譬如一個人有一個兒子，喜歡在不乾淨的地方玩耍，堆土為谷，用草木做鳥獸，並對此產生愛戀執著。如果有人奪走這些東西，他就會生氣啼哭。他的父親知道后，心想這個孩子現在雖然愛戀執著，但這件事很容易放下，長大后自然就會停止。為什麼呢？因為這些東西不是真實的。菩薩也是這樣，觀察眾生愛戀執著不乾淨的臭身，以及種種五欲；如果信等五根成就時，就能捨離。如果小孩子所執著的東西是真實的，即使活到一百歲，執著也會越來越深；如果眾生所執著的東西是真實存在的，即使得到五根，也不能捨離；因為諸法都是空性的，是虛妄不真實的，所以才能舍離。』如來為眾生說凈土也是這樣，因為眾生所執著的東西不是真實的，所以（才能舍離）。

【English Translation】 English version 1. Because of the original purity (of all beings). Amitābha Buddha (阿彌陀佛), wishing to gather and receive these sentient beings, is able to do so because of the original purity of these beings. It is like the light in a mirror, which is not obtained through polishing; those who are born in the Pure Land are not accomplished through practice, vows, or the power of mindfulness. Why? Mindfulness and practice are like furnaces and hammers, which can only melt gold, but cannot create gold from nothing.

To accord with sentient beings means to give cakes and fruits to those who like children; to give beautiful silks to those who like women. What all sentient beings value are jewels, clothing, food, and drink. Therefore, there are naturally occurring seven treasures (sapta-ratna), as well as pavilions, beautiful clothing, food, and drink. It is like the children in the burning house, who would never come out unless it were for carts drawn by goats or deer; once they come out, they are all given great carts. Now, Śākyamuni Tathāgata (釋迦如來) accords with the sentiments and views of sentient beings, speaking of Amitābha's seven-jeweled Pure Land, simply because sentient beings see the realm in this way, and so it is spoken of in this way. After sentient beings are born there, they each see subtle and wonderful pure appearances, beyond comparison, and then they know that lapis lazuli (vaiḍūrya), conch shells (śaṅkha), and agate (aśmagarbha) are like tiles and pebbles. It is like a high-ranking official speaking to a country child about the exquisite solemnity of the royal palace, using what that person considers most precious as a comparison, but it is beyond their comprehension. It is like speaking of color to someone born blind, which is also useless; the principle is the same!
The aspect of impurity is emptiness, as the Mahāprajñāpāramitopadeśa (智度論) says: 'For example, a person has a son who likes to play in unclean places, piling up earth as grain, and using grass and trees as birds and beasts, and developing love and attachment to them. If someone takes these things away, he will become angry and cry. His father knows this and thinks, 'Although this child is now attached, this matter is easy to let go of, and he will naturally stop when he grows up. Why? Because these things are not real.' Bodhisattvas are also like this, observing sentient beings' love and attachment to the unclean, foul body, and all kinds of five desires; when the five roots of faith, etc., are accomplished, they can then abandon them. If what a child is attached to is real, even if they live to be a hundred years old, their attachment will only deepen; if what sentient beings are attached to is real, even if they attain the five roots, they cannot abandon it; because all dharmas are empty, deceptive, and unreal, therefore they can be abandoned.' The Tathāgata speaks of the Pure Land for sentient beings in the same way, because what sentient beings are attached to is not real, so (they can abandon it).

易為訓化故。如人少時悅色、壯歲營官、老年嗜利，若是實可好著，不應年變月易。以變易故，說凈土時，亦悅、亦營、亦嗜，如夢中人，喚之即醒；若夢實者，雖喚無益。以俱非實，是故諸佛為一切眾生說如是法門。

七、勝方便者，為此方便，非是自力，亦非他力。緣自性海中，具有如是自在功德，一切現成。是故一句聖號，無復煩詞；十念功成，頓超多劫。如萬竅怒號，力在扶搖，因竅顯故；如幽谷洞明，功在晨曦，因谷見故；如一線之蟻孔，能穿連山之堤，是水之力，非蟻力故；又如一葉之葦蓆，能運萬斛之舟，是風之力，非葦力故。總之皆是法界性海，無作無為不思議力所現，非自非他，一切具足，故有如是殊勝方便，是謂捷中之捷、徑中之徑。舍此不修，是真愚癡！

八、導二乘者，二乘避境趨寂，證假涅槃，不得如來法身，受業惑苦：一者，無明住地，不得至見煩惱垢濁、習氣臭穢究竟滅盡，凈波羅蜜果。二者，因無明住地有虛妄行未除滅故，不得至見無作、無行，我波羅蜜果。三者，因微細虛妄，起無漏業，意生諸陰未除盡故，不得至見極滅、遠離，樂波羅蜜果。四者，變易生死，斷續流滅，不得至見極無變易，常波羅蜜果。以是四種業惑，未證真理。如來憫之，教令回斷滅心，修凈土

【現代漢語翻譯】現代漢語譯本：容易被訓化的緣故。比如人年少時喜歡美色，壯年時經營官位，老年時貪圖利益，如果這些是真實美好的，就不應該隨著年月而改變。正因為它們會變易，所以在說凈土的時候，也同樣會喜歡、經營、貪圖，就像夢中的人，呼喚他就會醒來；如果夢境是真實的，即使呼喚也沒有用。因為一切都不是真實的，所以諸佛為一切眾生宣說這樣的法門。殊勝方便在於，這個方便法門，不是依靠自己的力量，也不是依靠他人的力量。而是緣于自性海中，本就具有這樣的自在功德，一切都是現成的。所以一句聖號（指阿彌陀佛的名號），無需再多餘的言語；十念功成，就能立刻超越多劫。如同萬千孔竅發出怒吼，力量在於扶搖直上的旋風，因為孔竅顯現的緣故；如同幽深的山谷被照亮，功勞在於清晨的陽光，因為山谷被看見的緣故；如同細小的螞蟻洞，能夠穿透連線的山堤，這是水的力量，不是螞蟻的力量；又如同一片蘆葦蓆，能夠運載萬斛的船隻，這是風的力量，不是蘆葦的力量。總之，這些都是法界性海，無作無為不可思議的力量所顯現，非自非他，一切具足，所以有這樣殊勝的方便法門，這可以說是捷徑中的捷徑、徑中之徑。捨棄這個法門而不修，真是愚癡！引導二乘（聲聞和緣覺）之人，二乘之人逃避塵世，趨向寂滅，證得虛假的涅槃，無法得到如來的法身，承受業和惑的痛苦：一是，無明住地（根本無明），無法達到見煩惱垢濁、習氣臭穢究竟滅盡，證得清凈波羅蜜果（究竟清凈的境界）。二是，因為無明住地有虛妄的行未除滅的緣故，無法達到見無作、無行，證得我波羅蜜果（真我的境界）。三是，因為微細的虛妄，生起無漏業，意生諸陰（微細的念頭）未除盡的緣故，無法達到見極滅、遠離，證得樂波羅蜜果（真樂的境界）。四是，變易生死，斷續流滅，無法達到見極無變易，證得常波羅蜜果（真常的境界）。因為這四種業和惑，沒有證得真理。如來憐憫他們，教導他們迴轉斷滅之心，修習凈土。

【English Translation】 English version: It is easily tamed. For example, people in their youth enjoy beauty, in their prime pursue official positions, and in their old age crave profit. If these were truly good and desirable, they should not change with the years. Because they are subject to change, when speaking of the Pure Land, they will also enjoy, pursue, and crave, just like a person in a dream, who awakens when called. If the dream were real, calling would be of no use. Because everything is unreal, the Buddhas teach such Dharma doors for all sentient beings. The superior expedient means lies in the fact that this expedient is neither reliant on one's own power nor on the power of others. It arises from the self-nature sea, which inherently possesses such free and effortless merits, all readily available. Therefore, a single sacred name (referring to the name of Amitabha Buddha) is sufficient, without the need for further words; the accomplishment of ten recitations allows one to instantly transcend many kalpas. It is like the roaring of ten thousand apertures, the power lies in the soaring whirlwind, because the apertures are manifest; like a deep valley illuminated, the merit lies in the morning light, because the valley is seen; like a tiny ant hole that can penetrate a continuous mountain dam, it is the power of water, not the power of the ant; and like a single reed mat that can carry a boat of ten thousand bushels, it is the power of the wind, not the power of the reed. In short, all of these are manifestations of the inconceivable power of the Dharma Realm's self-nature sea, which is non-action and non-effort, complete in everything, neither self nor other. Therefore, there is such a superior expedient means, which can be said to be the shortcut of shortcuts, the direct path of direct paths. To abandon this and not cultivate it is truly foolish! Guiding those of the Two Vehicles (Śrāvakas and Pratyekabuddhas), those of the Two Vehicles avoid the world and seek tranquility, attaining false Nirvana, unable to obtain the Dharmakaya of the Tathagata, and suffering from the pain of karma and delusion: First, due to the dwelling place of ignorance (fundamental ignorance), they cannot reach the ultimate extinction of the defilements of afflictions, the foulness of habits, and attain the pure Paramita fruit (the state of ultimate purity). Second, because the false actions arising from the dwelling place of ignorance have not been eradicated, they cannot reach the seeing of non-action and non-effort, and attain the Self Paramita fruit (the state of true self). Third, because subtle falsehoods arise, creating non-leaking karma, and the mind-born skandhas (subtle thoughts) have not been completely eliminated, they cannot reach the seeing of ultimate extinction and detachment, and attain the Bliss Paramita fruit (the state of true bliss). Fourth, due to changing birth and death, continuous flow and extinction, they cannot reach the seeing of ultimate non-change, and attain the Constant Paramita fruit (the state of true constancy). Because of these four types of karma and delusion, they have not attained the truth. The Tathagata pities them, teaching them to turn away from the mind of annihilation and cultivate the Pure Land.

行。令知即空不斷，即有不常，乘大乘智，入涅槃海。

九、堅忍力者，龍樹菩薩曰：「童子過四歲以上，未滿二十，名為鳩摩羅伽地。若菩薩初生菩薩家者如嬰兒；得無生法忍，乃至十住地，離諸惡事，名為鳩摩羅伽地。欲得如是地，當學般若波羅蜜，常欲不離諸佛。問曰：『菩薩當化眾生，何故常欲不離諸佛？』答曰：『有菩薩，未入菩薩位，未得阿鞞跋致受記莂故，若遠離諸佛，便壞諸善根沒在煩惱，自不能度安能度人？如人乘船，中流壞敗，欲度他人，反自沒水；又如小湯投大冰池，雖消少處，反更成冰。菩薩未入法位，若遠離諸佛，以少功德無方便力，欲化眾生，雖少利益，反更墜落。以是故新學菩薩，不應遠離諸佛。』問曰：『若爾者，何以不說不離聲聞、辟支佛？聲聞、辟支佛，亦能利益菩薩。』答曰：『菩薩大心，聲聞、辟支佛雖有涅槃利益，無一切智故，不能教道菩薩。諸佛一切種智故，能教導菩薩。如象沒泥，非像不能出，菩薩亦如是。若入非道中，唯佛能救，同大道故。故說菩薩，常欲不離諸佛。』複次菩薩作是念：『我未得佛眼故，如盲無異；若不為佛所引導，則無所趣，錯入余道。設聞佛法，異處行者，未知教化時節，行法多少。複次菩薩見佛，得種種利益，或眼見心清凈；若聞所

【現代漢語翻譯】現代漢語譯本：行。要明白空不是斷滅，有也不是永恒不變，憑藉大乘智慧，進入涅槃的海洋。

九、堅忍力。龍樹菩薩說：『四歲以上，未滿二十歲的童子，稱為鳩摩羅伽地（Kumāragati，童子地）。如果菩薩初生於菩薩之家，如同嬰兒；得到無生法忍，乃至十住地，遠離各種惡事，也稱為鳩摩羅伽地（Kumāragati，童子地）。想要得到這樣的境界，應當學習般若波羅蜜，常常想要不離開諸佛。』有人問：『菩薩應當教化眾生，為什麼常常想要不離開諸佛？』回答說：『有些菩薩，未進入菩薩的位次，未得到阿鞞跋致（avaivartika，不退轉）的授記，如果遠離諸佛，就會毀壞各種善根，沉沒在煩惱之中，自己都不能得度，怎麼能度人呢？如同人乘船，在河流中央損壞沉沒，想要度他人，反而自己沉入水中；又如同少量熱水投入大冰池，即使融化少許地方，反而更加結成冰。菩薩未進入法位，如果遠離諸佛，憑藉少量功德，沒有方便之力，想要教化眾生，即使有少許利益，反而更加墜落。因此新學的菩薩，不應該遠離諸佛。』有人問：『如果是這樣，為什麼不說不離開聲聞、辟支佛？聲聞、辟支佛，也能利益菩薩。』回答說：『菩薩發大心，聲聞、辟支佛雖然有涅槃的利益，但沒有一切智，不能教導菩薩。諸佛具有一切種智，能夠教導菩薩。如同大象陷入泥中，非大象不能救出，菩薩也是這樣。如果進入非正道中，只有佛才能救，因為佛與大道相同。所以說菩薩，常常想要不離開諸佛。』

進一步說，菩薩這樣想：『我未得到佛眼，如同盲人一樣；如果不被佛所引導，就無所適從，錯誤地進入其他道路。即使聽聞佛法，在其他地方修行的人，不知道教化的時節，修行的法有多少。』進一步說，菩薩見到佛，得到種種利益，或者眼睛見到佛而內心清凈；如果聽聞佛

【English Translation】 English version: Right. One should understand that emptiness is not annihilation, and existence is not permanence. Relying on the wisdom of the Mahayana, one enters the ocean of Nirvana.

Nine, the Power of Perseverance. Nāgārjuna Bodhisattva said: 'A child older than four years but not yet twenty is called Kumāragati (the state of a child). If a Bodhisattva is newly born into a Bodhisattva's family, it is like an infant; having attained the forbearance of non-origination, up to the tenth stage, being apart from all evil deeds, it is also called Kumāragati (the state of a child). If one wishes to attain such a state, one should study Prajñāpāramitā, and always desire not to be separated from all Buddhas.' Someone asks: 'Bodhisattvas should transform sentient beings, why do they always desire not to be separated from all Buddhas?' The answer is: 'Some Bodhisattvas have not entered the position of a Bodhisattva, and have not received the prediction of avaivartika (non-retrogression). If they are separated from all Buddhas, they will destroy all good roots and sink into afflictions. If they cannot save themselves, how can they save others? It is like a person riding a boat, which breaks and sinks in the middle of the river. Wanting to save others, they instead drown themselves. It is also like a small amount of hot water thrown into a large ice pond. Although it melts a small area, it instead forms more ice. If Bodhisattvas have not entered the Dharma position, and are separated from all Buddhas, with little merit and no skillful means, wanting to transform sentient beings, even if there is a little benefit, they will instead fall further. Therefore, newly learning Bodhisattvas should not be separated from all Buddhas.'

Someone asks: 'If that is the case, why is it not said not to be separated from Śrāvakas and Pratyekabuddhas? Śrāvakas and Pratyekabuddhas can also benefit Bodhisattvas.' The answer is: 'Bodhisattvas have great minds. Although Śrāvakas and Pratyekabuddhas have the benefit of Nirvana, they do not have all-knowing wisdom, and cannot teach Bodhisattvas. All Buddhas have all kinds of wisdom, and can teach Bodhisattvas. It is like an elephant sinking in mud, only an elephant can pull it out. Bodhisattvas are also like this. If they enter a wrong path, only the Buddha can save them, because the Buddha is the same as the great path. Therefore, it is said that Bodhisattvas always desire not to be separated from all Buddhas.' Furthermore, Bodhisattvas think: 'I have not attained the Buddha eye, and am like a blind person. If I am not guided by the Buddha, I will not know where to go, and will mistakenly enter other paths. Even if I hear the Buddha's teachings, those who practice in other places do not know the timing of teaching, or how much Dharma to practice.' Furthermore, when Bodhisattvas see the Buddha, they receive various benefits, or their eyes see the Buddha and their minds become pure; if they hear what the

說，心則樂法，得大智慧，隨法修行，而得解脫。』如是等值佛無量益利，豈不一心常欲見佛。譬如嬰兒不應離母；又如行道，不離糧食；如大熱時，不離涼風冷水；如大寒時，不欲離火；如度深水，不應離船；譬如病人，不離良醫；菩薩不離諸佛，過於上事。何以故？父母、親屬、知識、人天王等，皆不能如佛益利。佛益利諸菩薩，離諸苦處，住世尊之地。以是因緣，故菩薩常不離佛。問曰：『有為之法，欺誑不真，皆不可信。云何得如願不離諸佛？』答曰：『福德智慧具足故，乃應得佛，何況不離諸佛。眾生有無量劫罪因緣故，不得如願。雖行福德，而智慧薄少；雖行智慧，而福德薄少，故所愿不成。菩薩求佛道故，要行二忍：生忍、法忍。行生忍故，一切眾生中，發慈悲心，滅無量劫罪，得無量福德。行法忍故，破諸法無明，得無量智慧。二行合和故，何愿不得？以是故菩薩世世常不離諸佛。複次菩薩，常愛樂唸佛，故舍身受身，恒得值佛。譬如眾生習欲心重，受淫鳥身，所謂孔雀、鴛鴦等；習瞋恚偏多，生毒蟲中，所謂惡龍、羅剎、蜈蚣、毒蛇等。是菩薩心，不貴轉輪聖王、人天福樂，但念諸佛，是故隨心所重，而受身形。複次菩薩，常善修唸佛三昧因緣故，所生常值諸佛。』」

天如《或問》曰：「

{ "translations": [ "現代漢語譯本：他說：『心中如果喜好佛法，就能獲得大智慧，依隨佛法修行，就能得到解脫。』像這樣值遇佛能獲得無量的利益，難道不應該一心一意地想要見到佛嗎？譬如嬰兒不應該離開母親；又如行走道路，不能沒有糧食；如同酷熱的時候，不能沒有涼風冷水；如同嚴寒的時候，不想離開火；如同渡過深水，不應該離開船；譬如病人，不能離開良醫；菩薩不離開諸佛，比以上這些情況更為重要。為什麼呢？父母、親屬、朋友、人天之王等，都不能像佛那樣帶來利益。佛能利益諸菩薩，使他們脫離各種苦難，安住於世尊的境界。因為這個因緣，所以菩薩常常不離開佛。有人問：『有為之法，虛假不真，都不可信。如何才能如願以償地不離開諸佛呢？』回答說：『因為福德和智慧都具足，才能值遇佛，更何況是不離開諸佛。眾生因為有無量劫的罪業因緣，所以不能如願。即使修行福德，而智慧淺薄；即使修行智慧，而福德淺薄，所以願望不能成就。菩薩爲了求佛道，要修行兩種忍：生忍和法忍。修行生忍，在一切眾生中，發起慈悲心，消滅無量劫的罪業，獲得無量福德。修行法忍，破除對諸法的無明，獲得無量智慧。兩種修行結合在一起，還有什麼願望不能實現呢？因此菩薩世世代代常常不離開諸佛。再次，菩薩常常喜愛憶念佛，所以捨棄此身受彼身，恒常能夠值遇佛。譬如眾生貪慾心重，就會受生為淫鳥之身，如孔雀、鴛鴦等；瞋恚心偏重，就會生在毒蟲之中，如惡龍、羅剎（Rakshasa，惡鬼）、蜈蚣、毒蛇等。菩薩的心，不看重轉輪聖王、人天福樂，只憶念諸佛，所以隨著內心所看重的，而受生相應的身形。再次，菩薩常常善於修習唸佛三昧的因緣，所以所生之處常常值遇諸佛。』」, "天如《或問》說：" ], "english_translations": [ "English version: He said, 'If the mind delights in the Dharma, one obtains great wisdom, practices according to the Dharma, and attains liberation.' Encountering the Buddha brings immeasurable benefits, so shouldn't one wholeheartedly desire to see the Buddha? It's like an infant who shouldn't be separated from its mother; or like traveling a road, one cannot be without food; like in great heat, one cannot be without cool breeze and cold water; like in great cold, one doesn't want to be away from fire; like crossing deep water, one shouldn't be without a boat; like a sick person, one cannot be without a good doctor; a Bodhisattva not being apart from all Buddhas is more important than the above matters. Why? Parents, relatives, friends, kings of humans and gods, etc., cannot benefit as much as the Buddha. The Buddha benefits all Bodhisattvas, freeing them from all suffering, and dwelling in the realm of the World Honored One. Because of this cause and condition, Bodhisattvas always stay close to the Buddhas. Someone asked: 'Conditioned dharmas are deceptive and untrue, all are untrustworthy. How can one fulfill the wish of not being separated from all Buddhas?' The answer is: 'Because of the perfection of merit and wisdom, one can encounter the Buddha, let alone not be separated from all Buddhas. Sentient beings, due to the causes and conditions of countless kalpas (aeons) of sins, cannot fulfill their wishes. Even if they practice merit, their wisdom is shallow; even if they practice wisdom, their merit is shallow, so their wishes are not fulfilled. Bodhisattvas, in order to seek the Buddha path, must practice two kinds of forbearance: forbearance of beings and forbearance of dharmas. By practicing forbearance of beings, in all sentient beings, they generate compassion, extinguish countless kalpas of sins, and obtain immeasurable merit. By practicing forbearance of dharmas, they break through ignorance of all dharmas, and obtain immeasurable wisdom. When the two practices are combined, what wish cannot be fulfilled? Therefore, Bodhisattvas in every lifetime always stay close to all Buddhas. Furthermore, Bodhisattvas always love and remember the Buddha, so they give up this body and receive another, and are constantly able to encounter the Buddha. For example, if sentient beings have strong desires, they will be born as birds of lust, such as peacocks, mandarin ducks, etc.; if they have excessive anger, they will be born among poisonous insects, such as evil dragons, Rakshasas (惡鬼), centipedes, poisonous snakes, etc. The Bodhisattva's mind does not value the happiness of a Chakravartin (轉輪聖王, Wheel-Turning King), or the blessings of humans and gods, but only remembers the Buddhas, so according to what the mind values, they receive corresponding forms. Furthermore, Bodhisattvas always diligently cultivate the cause and condition of the Samadhi (三昧, concentration) of Buddha-Recollection, so they are always able to encounter the Buddhas wherever they are born.'", "Tianru's 'Questions' says:" ] }

禪宗悟達之士，既曰見性成佛，焉肯復求凈土？」答曰：「悟達之士，政愿求生。汝但未悟，使汝既悟，凈土之趨，萬牛莫挽。」

問曰：「學者但患大事不明。大事既明，當行佛教，隨類化身，入泥入水，不避生死，廣度生靈。何故求生凈土，厭苦趨樂？」

答曰：「汝將謂一悟之後，習漏永除，便得不退轉耶？將謂一悟之後，更無遍學佛法、修行證果等事耶？將謂一悟之後，便可上齊諸佛，入生死不受障緣之所撓耶？審如是，則諸大菩薩，修六度萬行，動經恒河沙數劫者，是皆愧汝！古教有云：『聲聞尚有出胎之昧，菩薩亦有隔陰之昏。』況近時薄解淺悟，自救不了者。縱有悟處深遠，見地高明，行解相應，志在度人者，奈何未登不退，力用未充；居此濁惡，化此剛強，此亦先聖之所未許。如以未完不固之舟，濟多人于惡海，自他俱溺，其理必然。故《往生論》云：『欲遊戲地獄門者，必生彼土，得無生忍，已還入生死，救苦眾生，以此因緣，求生凈土。』又先聖有云：『未得不退轉位，不可混俗度生，未得無生法忍，要須常不離佛。譬如嬰兒，常不離母；又如弱羽，只可傅枝。』今此國中，釋迦已滅，彌勒未生；四惡趣苦，因果牽纏；外道邪魔，是非扇亂；美色淫聲之相惑，惡緣穢觸之交侵。既無

【現代漢語翻譯】現代漢語譯本：有人問：『禪宗開悟的人，既然說見性成佛，怎麼還會再去求生凈土呢？』回答說：『開悟的人，正應該求生凈土。只是你還沒有開悟，如果讓你開悟了，想不去凈土都不可能。』有人問：『學佛的人只擔心不能明瞭『大事』（生死大事）。如果『大事』已經明瞭，就應當行菩薩道，隨順眾生的類別化現身形，深入泥濘和水中，不迴避生死，廣泛地救度眾生。為什麼還要求生凈土，貪圖安樂而厭惡苦難呢？』回答說：『你認為一旦開悟之後，過去的習氣和煩惱就永遠消除了，就能得到不退轉的境界了嗎？你認為一旦開悟之後，就不需要再廣泛地學習佛法、修行證果了嗎？你認為一旦開悟之後，就可以與諸佛平等，進入生死輪迴而不受任何障礙的干擾了嗎？如果真是這樣，那麼那些修習六度萬行，經歷了恒河沙數劫的大菩薩們，都要對你感到慚愧了！古德有教誨說：『聲聞乘的聖者尚且有出胎隔陰之迷，菩薩也有隔陰之昏昧。』更何況是現在那些理解膚淺、開悟不深，連自救都做不到的人呢。縱然有開悟深刻、見解高明，修行與理解相應，立志于度化他人的人，但因為還沒有證得不退轉的果位，力量還不夠充足；居住在這污濁罪惡的世界，教化這些剛強難化的眾生，這也是過去的聖賢所不允許的。好比用一艘沒有完工、不堅固的船，去救度許多人在惡劣的大海中，結果是自己和他人都會一同沉沒，這是必然的道理。所以《往生論》（凈土宗的論著）中說：『想要遊戲于地獄之門的人，必須先往生到凈土，得到無生法忍，然後再回到生死輪迴中，救度受苦的眾生，因為這個原因，才要求生凈土。』又有先賢說：『沒有得到不退轉的果位，不可以混跡於世俗中去度化眾生；沒有得到無生法忍，必須要常常不離開佛。』譬如嬰兒，要常常不離開母親；又如羽毛未豐滿的鳥，只能依附在樹枝上。現在這個國度中，釋迦牟尼佛（Sakyamuni Buddha）已經涅槃，彌勒佛（Maitreya Buddha）還沒有降生；四惡趣（Four woeful realms）的痛苦，因果互相牽纏；外道邪魔，煽動是非，擾亂人心；美好的女色和淫蕩的聲音互相迷惑，惡劣的因緣和污穢的觸覺交相侵襲。既然沒有……』

【English Translation】 English version: Someone asked: 'Enlightened individuals in Zen Buddhism are said to achieve Buddhahood upon seeing their true nature. Why would they still seek rebirth in the Pure Land?' The answer is: 'Enlightened individuals precisely desire rebirth [in the Pure Land]. You simply haven't attained enlightenment. If you were enlightened, nothing could stop you from heading to the Pure Land.' Someone asked: 'Scholars only worry about not understanding the 'great matter' (the matter of life and death). Once the 'great matter' is understood, one should practice the Bodhisattva path, manifesting bodies according to the types of beings, entering mud and water, not avoiding birth and death, and widely liberating sentient beings. Why seek rebirth in the Pure Land, desiring pleasure and disliking suffering?' The answer is: 'Do you think that after one enlightenment, habitual faults are permanently removed, and one attains the state of non-retrogression? Do you think that after one enlightenment, there is no need to extensively study the Buddhadharma, practice cultivation, and realize the fruits of enlightenment? Do you think that after one enlightenment, one can be equal to all Buddhas, enter the cycle of birth and death without being disturbed by any obstacles? If that were the case, then all the great Bodhisattvas who cultivate the Six Perfections and myriad practices, spending countless kalpas, would be ashamed of you! Ancient teachings say: 'Even Sravakas (hearers) still experience confusion upon rebirth, and Bodhisattvas also experience obscuration between lives.' How much more so for those in recent times who have shallow understanding and superficial enlightenment, unable to even save themselves. Even if one has profound enlightenment, high-minded views, corresponding practice and understanding, and aspires to liberate others, what can be done when one has not yet attained the state of non-retrogression, and one's strength is insufficient? To reside in this defiled and evil world, and transform these stubborn and difficult-to-convert beings, is not permitted by the ancient sages. It is like using an unfinished and unstable boat to ferry many people across a treacherous sea, resulting in both oneself and others drowning together, which is a certain outcome. Therefore, the Rebirth Treatise (a Pure Land text) says: 'Those who wish to sport in the gates of hell must first be born in that land (Pure Land), attain the non-origination forbearance (Wu Sheng Fa Ren), and then return to birth and death to save suffering beings. For this reason, they seek rebirth in the Pure Land.' Furthermore, ancient sages have said: 'Without attaining the state of non-retrogression, one should not mingle with the mundane world to liberate beings; without attaining the non-origination forbearance (Wu Sheng Fa Ren), one must always remain close to the Buddha.' It is like an infant who always stays close to its mother; or like a weak bird that can only cling to a branch. Now, in this country, Sakyamuni Buddha (釋迦牟尼佛) has already passed away, and Maitreya Buddha (彌勒佛) has not yet been born; the sufferings of the Four woeful realms (四惡趣) are intertwined with cause and effect; heretical paths and demons incite disputes and disturb people's minds; beautiful women and seductive sounds mutually delude, and evil conditions and defiled sensations constantly invade. Since there is no...'

現佛可依，又被境緣所撓，初心悟達之人，鮮有不遭其退敗者。所以世尊慇勤指歸極樂，良有以也。蓋彼彌陀現在說法，樂土境緣種種清凈，倘依彼佛，忍力易成，高證佛階，親蒙授記；然後出化眾生，去來無礙。多見今之禪者，不究如來之了義，不知達磨之玄機，空腹高心，習為狂妄。見修凈土，則笑之曰：『彼學愚夫愚婦之所為。』余嘗論其非鄙愚夫愚婦，乃鄙文殊、普賢、龍樹、馬鳴等也。非特自迷正道，自失善根，自喪慧身，自亡佛種；且成謗法之業，又招鄙聖之殃，佛祖視為可哀憐者。於是永明和尚深憐痛哀，剖出心肝，主張凈土，既以自修又以化世。故其臨終有種種殊勝相現，舍利鱗砌，逕生極樂上品；乃至閻羅以為希有，影象禮敬。夫永明既悟達磨直指之禪，又能致身于極樂上品，以此解禪者之執情，以此為末法之勸信，是真大有功于宗教者。豈特永明為然，如死心新禪師，作勸修凈土之文，又如真歇了禪師，作《凈土說》有云：『洞下一宗，皆務密修，其故何哉？良以唸佛法門，逕路修行，正按大藏，接上上根器，傍引中下之機。』又云：『宗門大匠，已悟不空有法，秉志孜孜于凈業者，以凈業見佛簡易於宗門故。』又云：『乃佛乃祖，在教在禪，皆修凈業，同歸一源。入得此門，無量法門，悉皆能

【現代漢語翻譯】現代漢語譯本現在的佛陀可以依靠，但又被外在環境所擾亂，最初開悟的人，很少有不遭遇退步失敗的。所以釋迦牟尼佛殷切地指引我們歸向極樂世界，確實是有原因的。因為阿彌陀佛現在正在說法，極樂世界的環境種種清凈，如果依靠阿彌陀佛，忍辱的力量容易成就，可以高證佛的階位，親自蒙受佛的授記；然後出世教化眾生，來去沒有障礙。經常看到現在的禪宗修行者，不研究如來的究竟之義，不知道達摩的玄妙機理，空有高傲之心，習慣於狂妄自大。見到修習凈土法門，就嘲笑說：『那是愚蠢的男人女人所做的事情。』我曾經評論說他們不是輕視愚蠢的男人女人，而是輕視文殊（Manjusri，智慧的象徵）、普賢（Samantabhadra，大行愿的象徵）、龍樹（Nagarjuna，中觀學派創始人）、馬鳴（Asvaghosa，大乘佛教思想家）等菩薩。這不僅僅是自己迷惑于正道，自己失去善根，自己喪失慧命，自己滅亡佛種；而且還會造成誹謗佛法的罪業，又招來輕視聖賢的災禍，佛祖認為他們是可悲可憐的人。因此永明延壽禪師（Yongming Yanshou）深深地憐憫悲痛，剖出心肝，主張凈土法門，既用來自己修行又用來教化世人。所以他臨終時有種種殊勝的景象顯現，舍利子像魚鱗一樣堆砌，直接往生到極樂世界的上品；甚至閻羅王都認為這是稀有的事情，畫像禮敬。永明延壽禪師既然開悟了達摩直接指引的禪法，又能使自己往生到極樂世界的上品，用這個來解除禪宗修行者的執著，用這個來勸導末法時代的眾生相信凈土法門，這真是對佛教有很大功勞的人。不僅僅是永明延壽禪師這樣，比如死心悟新禪師（Sixin Wuxin），寫作勸修凈土的文章，又比如真歇清了禪師（Zhenxie Qingliao），寫作《凈土說》，其中說：『洞下宗（Caodong school）一派，都致力於秘密地修習凈土法門，這是什麼原因呢？因爲念佛法門，是直接的修行道路，完全符合大藏經的教義，接引上上根器的人，同時引導中下根機的人。』又說：『宗門的大師，已經領悟了不空有之法，堅持不懈地致力於凈土法門，是因為通過凈土法門見佛比通過宗門見佛更容易。』又說：『無論是佛還是祖師，在教理上還是在禪定上，都修習凈土法門，共同歸於一個源頭。進入這個法門，無量的法門，都能夠了解。』

【English Translation】 English version The present Buddha can be relied upon, but is also disturbed by external circumstances. Among those who initially attain enlightenment, few do not experience regression and failure. Therefore, Shakyamuni Buddha earnestly guides us to the Pure Land of Ultimate Bliss, and there is indeed a reason for this. Because Amitabha Buddha is currently expounding the Dharma there, and the environment of the Pure Land is pure in every way, if one relies on Amitabha Buddha, the power of patience can be easily achieved, one can attain the high rank of Buddhahood, and personally receive the Buddha's prediction; then one can go forth to teach and transform sentient beings, coming and going without obstruction. It is often seen that present-day Chan practitioners do not study the ultimate meaning of the Tathagata, nor do they understand the profound mechanisms of Bodhidharma, but are empty and arrogant, and habitually become wild and presumptuous. When they see people practicing the Pure Land method, they laugh and say: 'That is what foolish men and women do.' I once commented that they are not despising foolish men and women, but are despising Manjusri (symbol of wisdom), Samantabhadra (symbol of great vows), Nagarjuna (founder of the Madhyamaka school), Asvaghosa (Mahayana Buddhist thinker), and other Bodhisattvas. This is not only deceiving oneself about the right path, losing one's own roots of goodness, losing one's own wisdom-life, and destroying one's own Buddha-nature; but it also creates the karma of slandering the Dharma, and invites the calamity of despising the sages. The Buddhas and Patriarchs regard them as pitiable and lamentable. Therefore, Yongming Yanshou (Yongming Yanshou) deeply pitied and grieved, and laid bare his heart and liver, advocating the Pure Land method, using it both for his own practice and for transforming the world. Therefore, at the time of his death, all kinds of auspicious signs appeared, his relics piled up like fish scales, and he was directly reborn in the upper grade of the Pure Land; even Yama (the King of the Underworld) considered this to be a rare event, and had his image painted and paid homage to it. Since Yongming Yanshou had enlightened to the Chan method directly pointed out by Bodhidharma, and was also able to attain rebirth in the upper grade of the Pure Land, using this to dispel the attachments of Chan practitioners, and using this to encourage faith in the Pure Land method in the Dharma-ending Age, this is truly a person who has made great contributions to Buddhism. It is not only Yongming Yanshou who was like this, but also Sixin Wuxin (Sixin Wuxin), who wrote essays encouraging the practice of Pure Land, and Zhenxie Qingliao (Zhenxie Qingliao), who wrote 'Discourse on the Pure Land,' which says: 'The Caodong school (Caodong school) all strive to secretly cultivate the Pure Land method. What is the reason for this? Because the method of reciting the Buddha's name is a direct path of practice, fully in accordance with the teachings of the Great Treasury Sutra, receiving those of the highest capacity, and at the same time guiding those of middle and lower capacity.' It also says: 'The great masters of the Zen school, having already realized the Dharma of non-emptiness and existence, are diligently devoted to the Pure Land practice, because seeing the Buddha through the Pure Land practice is easier than seeing the Buddha through the Zen school.' It also says: 'Whether it is the Buddha or the Patriarchs, in doctrine or in meditation, all cultivate the Pure Land practice, and all return to one source. Entering this gate, countless Dharma gates can all be understood.'

入。』至如天衣懷禪師、圓照本禪師、慈受深禪師、南嶽思禪師、法照禪師、凈靄禪師、凈慈大通禪師、天臺懷玉禪師、梁道珍禪師、唐道綽禪師、毗陵法真禪師、姑蘇守納禪師、北澗簡禪師、天目禮禪師等諸大老，皆是禪門宗匠，究其密修顯化，發揚凈土之旨，則不約而同。廣如彼文，不能盡錄。是故當知，禪宗密修，不離凈土；初心頓悟，未出童真，入此門者，方為堅固不退之門。」

十、示真法者，一切修行法門，言空即斷，言有即常，未為究竟。唯此唸佛三昧，即念而凈，凈非是無；即凈而念，念非是有。達凈無依，即是念體；了念本離，即是凈用。是故非凈外有念，能念于凈；若凈外有念，念即有所，所非凈故。非念外有凈，能入諸念；若念外有凈，凈即有二，二非凈故。當知諸佛順寂滅心而嚴凈土，是故念凈土者，當入一切寂滅門。諸佛順常樂我凈心而嚴凈土，是故念凈土者，當入一切常樂我凈門。諸佛順平等眾生心而嚴凈土，是故念凈土者，當入一切平等眾生門。諸佛順大悲智業而嚴凈土，是故念凈土者，當入一切大悲智業門。諸佛順無作無為不可思議業而嚴凈土，是故念凈土者，當入一切無作無為不可思議門。諸佛順塵勞煩惱性而嚴凈土，是故念凈土者，當入一切塵勞煩惱門。諸佛順微塵芥子

【現代漢語翻譯】『進入。』至於天衣懷禪師（Tianyi Huai Chan Master）、圓照本禪師（Yuanzhao Ben Chan Master）、慈受深禪師（Cishou Shen Chan Master）、南嶽思禪師（Nanyue Si Chan Master）、法照禪師（Fazhao Chan Master）、凈靄禪師（Jingai Chan Master）、凈慈大通禪師（Jingci Datong Chan Master）、天臺懷玉禪師（Tiantai Huaiyu Chan Master）、梁道珍禪師（Liang Daozhen Chan Master）、唐道綽禪師（Tang Daochuo Chan Master）、毗陵法真禪師（Piling Fazhen Chan Master）、姑蘇守納禪師（Gusu Shouna Chan Master）、北澗簡禪師（Beijian Jian Chan Master）、天目禮禪師（Tianmu Li Chan Master）等諸位大德，都是禪門宗師，考察他們秘密修行和顯現教化的事蹟，發揚凈土的宗旨，則是不約而同。詳細情況見相關文獻，不能全部記錄。因此應當知道，禪宗的秘密修行，不離凈土；即使是初步頓悟，還未脫離童真，進入這個法門的人，才是進入了堅固不退轉的法門。

十、開示真法的人，對於一切修行法門，說空就斷滅，說有就落入常見，都不是究竟。只有這唸佛三昧，即念即凈，凈並非是空無；即凈即念，念並非是有。通達清凈無所依，就是念的本體；了知唸的本性是遠離的，就是凈的功用。因此，不是在凈之外有念，能夠念于凈；如果在凈之外有念，念就有所執著，有所執著就不是清凈。也不是在念之外有凈，能夠進入諸念；如果在念之外有凈，凈就成了二元對立，二元對立就不是清凈。應當知道諸佛順應寂滅之心而莊嚴凈土，所以念凈土的人，應當進入一切寂滅之門。諸佛順應常樂我凈之心而莊嚴凈土，所以念凈土的人，應當進入一切常樂我凈之門。諸佛順應平等眾生之心而莊嚴凈土，所以念凈土的人，應當進入一切平等眾生之門。諸佛順應大悲智業而莊嚴凈土，所以念凈土的人，應當進入一切大悲智業之門。諸佛順應無作無為不可思議之業而莊嚴凈土，所以念凈土的人，應當進入一切無作無為不可思議之門。諸佛順應塵勞煩惱之性而莊嚴凈土，所以念凈土的人，應當進入一切塵勞煩惱之門。諸佛順應微塵芥子

【English Translation】『Enter.』 As for Chan Master Tianyi Huai (Tianyi Huai Chan Master), Chan Master Yuanzhao Ben (Yuanzhao Ben Chan Master), Chan Master Cishou Shen (Cishou Shen Chan Master), Chan Master Nanyue Si (Nanyue Si Chan Master), Chan Master Fazhao (Fazhao Chan Master), Chan Master Jingai (Jingai Chan Master), Chan Master Jingci Datong (Jingci Datong Chan Master), Chan Master Tiantai Huaiyu (Tiantai Huaiyu Chan Master), Chan Master Liang Daozhen (Liang Daozhen Chan Master), Chan Master Tang Daochuo (Tang Daochuo Chan Master), Chan Master Piling Fazhen (Piling Fazhen Chan Master), Chan Master Gusu Shouna (Gusu Shouna Chan Master), Chan Master Beijian Jian (Beijian Jian Chan Master), Chan Master Tianmu Li (Tianmu Li Chan Master), and other great elders, all were masters of the Chan school. Examining their secret cultivation and manifested teachings, promoting the essence of Pure Land, they all coincided without prior agreement. Details can be found in those texts, which cannot be fully recorded here. Therefore, it should be known that the secret cultivation of Chan does not depart from Pure Land; even initial sudden enlightenment, not yet free from the innocence of a child, those who enter this gate have entered the gate of steadfast non-retrogression.

Those who reveal the true Dharma, regarding all methods of practice, saying 『emptiness』 leads to annihilation, saying 『existence』 leads to permanence, neither is ultimate. Only this Samadhi of Buddha Recitation, is both recitation and purity; purity is not non-existence; is both purity and recitation; recitation is not existence. Understanding purity as without reliance, is the substance of recitation; realizing that the nature of recitation is detachment, is the function of purity. Therefore, it is not that outside of purity there is recitation, able to recite upon purity; if outside of purity there is recitation, then recitation has attachment, and what has attachment is not pure. It is not that outside of recitation there is purity, able to enter all recitations; if outside of recitation there is purity, then purity becomes dualistic, and dualism is not pure. It should be known that all Buddhas adorn Pure Lands in accordance with the mind of tranquil extinction, therefore, those who recite upon Pure Land should enter the gate of all tranquil extinction. All Buddhas adorn Pure Lands in accordance with the mind of permanence, bliss, self, and purity, therefore, those who recite upon Pure Land should enter the gate of all permanence, bliss, self, and purity. All Buddhas adorn Pure Lands in accordance with the mind of equality towards all beings, therefore, those who recite upon Pure Land should enter the gate of equality towards all beings. All Buddhas adorn Pure Lands in accordance with great compassion and wisdom, therefore, those who recite upon Pure Land should enter the gate of all great compassion and wisdom. All Buddhas adorn Pure Lands in accordance with the karma of non-action, non-doing, and inconceivable, therefore, those who recite upon Pure Land should enter the gate of all non-action, non-doing, and inconceivable. All Buddhas adorn Pure Lands in accordance with the nature of dust, labor, and afflictions, therefore, those who recite upon Pure Land should enter the gate of all dust, labor, and afflictions. All Buddhas accord with the nature of minute dust and mustard seeds

相而嚴凈土，是故念凈土者，當入一切微塵芥子門。以上諸大法門，但一聲阿彌陀佛，皆悉證入，亦無能證、所證之相。若不爾者，則是有餘之凈；唸佛三昧即不如是。

西方合論卷之二(終) 大正藏第 47 冊 No. 1976 西方合論

西方合論卷之三

第三部類門

夫如來說教，廣有多門，經中或偶一拈題，或因緣舉出者，不可勝載；唯唸佛一門，頻形讚歎。如高巒之峙平原，躍空而出；類金星之晃沙磧，映日即明。故知法門殊勝，未有逾此一門者也。今約諸經，但言西方大事者一概收入，分經、緯二義。《說文》曰：「織有經，集絲為之。經常而緯變。」是故以經則非專談安養者不收；以緯則凡泛舉唸佛者亦入。登蔥山而樵玉，首采羊脂；泛溟海而斫香，忍舍牛頭？孔子曰：「爾所不知，人其舍諸。」至於聞所未聞，不無望于來哲。

一、經中之經。　二、經中之緯。

三、緯中之經。　四、緯中之緯。

一、經中之經者：一、《無量平等清凈覺經》；二、《無量壽經》；三、《阿彌陀經》；四、《無量壽莊嚴經》；五、出《寶積》第十八經，名《無量壽如來會》。五經同一梵本，前四譯稍不精。六、即《大阿彌陀經》，龍舒居士，將前四譯和會者，

【現代漢語翻譯】現代漢語譯本：

觀想莊嚴清凈的佛土，因此念凈土的人，應當進入一切微塵芥子門（比喻極小的事物）。以上所有大法門，只要一聲阿彌陀佛（Amitabha），都能完全證入，也沒有能證和所證的對立相。如果不是這樣，那就是有侷限的凈土；唸佛三昧（Samadhi，正定）就不是這樣殊勝。

《西方合論》卷二（終）大正藏第47冊 No. 1976 《西方合論》

《西方合論》卷三

第三部類門

佛陀所說的教法，廣泛而有很多門徑，經典中或者偶爾提及一個主題，或者因為因緣而舉出的例子，數不勝數；只有唸佛這一法門，屢次被讚歎。就像高山聳立在平原上，騰空而出；類似金星在沙磧中閃耀，映照著太陽就更加明亮。所以知道法門殊勝，沒有超過這一法門的。現在依據各部經典，只要是說到西方極樂世界大事的，一概收入，分為經、緯二義。《說文解字》說：『織布有經線，聚集絲線而成。經線是固定的，緯線是變化的。』因此，以『經』的標準來說，不是專門談論安養（An'yang，極樂世界）的就不收錄；以『緯』的標準來說，凡是泛泛提到唸佛的也收入。登上蔥嶺去砍伐玉石，首先要采羊脂玉；在茫茫大海中砍伐香木，怎能捨棄牛頭旃檀？孔子說：『對於你所不知道的，別人會捨棄它。』至於聽到前所未聞的，不免要寄希望於後來的賢哲。

一、經中之經。二、經中之緯。

三、緯中之經。四、緯中之緯。

一、經中之經有：一、《無量平等清凈覺經》；二、《無量壽經》；三、《阿彌陀經》；四、《無量壽莊嚴經》；五、出自《寶積經》第十八經，名為《無量壽如來會》。這五部經是同一個梵文版本，前四種譯本稍微不夠精當。六、就是《大阿彌陀經》，是龍舒居士將前四種譯本彙集在一起的。

【English Translation】 English version:

To contemplate and adorn a pure land, therefore, those who recite the Pure Land should enter all the gates of infinitesimal dust motes (a metaphor for extremely small things). All the great Dharma doors mentioned above can be fully realized with just one recitation of Amitabha (Amitabha) Buddha's name, without any duality of the one who realizes and what is realized. If it is not like this, then it is a limited Pure Land; the Samadhi (Samadhi, concentration) of Buddha recitation is not so supreme.

Collected Writings on the Western Paradise, Volume 2 (End) Taisho Tripitaka, Volume 47, No. 1976, Collected Writings on the Western Paradise

Collected Writings on the Western Paradise, Volume 3

Section on the Third Category

The teachings of the Buddha are vast and have many paths. In the scriptures, there are countless instances where a topic is occasionally mentioned or examples are given due to circumstances. Only the Dharma door of Buddha recitation is repeatedly praised. It is like a high mountain standing tall on a plain, rising into the sky; similar to Venus shining in the sandy desert, becoming brighter when illuminated by the sun. Therefore, know that this Dharma door is supremely excellent, surpassing all others. Now, based on various scriptures, anything that speaks of the great events of the Western Pure Land is included, divided into two meanings: Sutra and Weft. The 'Shuowen Jiezi' (Explaining Characters) says: 'Weaving has warp threads, which are formed by gathering silk threads. The warp is constant, while the weft changes.' Therefore, according to the standard of 'Sutra,' those that do not specifically discuss An'yang (An'yang, the Pure Land) are not included; according to the standard of 'Weft,' all general mentions of Buddha recitation are included. When climbing the Pamir Mountains to cut jade, one must first collect sheep-fat jade; when sailing the vast ocean to cut fragrant wood, how can one abandon sandalwood? Confucius said: 'What you do not know, others will discard.' As for hearing what has never been heard before, one cannot help but place hope in future sages.

Sutra within Sutras. 2. Weft within Sutras.
Sutra within Wefts. 4. Weft within Wefts.
Sutras within Sutras include: 1. 'The Sutra of Immeasurable Equality, Purity, and Enlightenment'; 2. 'The Infinite Life Sutra'; 3. 'The Amitabha Sutra'; 4. 'The Sutra of Immeasurable Life Adornment'; 5. From the 18th Sutra of the 'Ratnakuta Sutra' (Collection of Treasures), named 'The Assembly of Immeasurable Life Tathagata.' These five sutras are from the same Sanskrit version, but the first four translations are slightly less precise. 6. This is the 'Great Amitabha Sutra,' which was compiled by Layman Longshu by combining the first four translations.

佛在王舍國靈鷲山，為阿難、慈氏等說；中間出《寶積》者，旨富詞法，不知龍舒何以不見此本？

一、《佛說阿彌陀經》；二、《稱讚凈土佛攝受經》，二經同一梵本，初經簡凈愈於後譯。佛在舍衛國祇樹給孤獨園，為舍利弗說，讀誦者多主此經。

一、《觀無量壽經》，佛在王舍城耆阇崛山中，為韋提希夫人說。經中言十六妙觀，修持法門備載此經，故孤山判為定善。

然三種經，皆專為西方起教，如天中之天、人中之王，不必自相排抑。譬一大虛空，一尚不得，豈有二哉？經中妙義，具見余門，今不贅述。

二、經中之緯者：一、《鼓音聲王經》，佛在瞻波大城伽伽靈池，與比丘百人說。中雲：「若有四眾，受持阿彌陀佛名，臨命終時，佛與聖眾，接引往生。」

一、《后出阿彌陀佛偈經》，自「惟念法比丘，乃從世饒王。」至「弘此無量誓，世世稽首行。」共五十六句，始終惟偈。

二經亦專言凈土，言義較前甚略，判入緯䫫。又《鼓音》意，重持咒，《偈經》是伽陀部，非教本故。

三、緯中之經者：一、《華嚴經》普賢菩薩勸進善財童子、海會大眾，發大十愿；至臨命終時，一切諸根，悉皆散壞，一切威勢，悉皆退失，惟此愿王，不相舍離，於一切時，引導

【現代漢語翻譯】現代漢語譯本：佛陀在王舍國靈鷲山，為阿難（Ananda，佛陀的十大弟子之一）、慈氏（Maitreya，即彌勒菩薩）等說法；其中出現《寶積經》（Ratnakuta Sutra）的內容，旨意豐富，文辭精妙，不知龍舒居士為何沒有見到這個版本？

一、《佛說阿彌陀經》（Amitabha Sutra）；二、《稱讚凈土佛攝受經》（Larger Sukhavativyuha Sutra），這兩部經是同一個梵文版本的不同譯本，前者的譯文更為簡潔明瞭，勝於後者的翻譯。佛陀在舍衛國祇樹給孤獨園（Jetavana Anathapindika-arama）為舍利弗（Sariputra，佛陀的十大弟子之一，以智慧著稱）說法，讀誦的人大多以這部經為主。

一、《觀無量壽經》（Contemplation Sutra），佛陀在王舍城耆阇崛山（Grdhrakuta Mountain）中，為韋提希夫人（Queen Vaidehi）說法。經中講述了十六種妙觀，修持的方法都詳細記載在這部經中，所以孤山智圓法師將其判為定善。

然而這三種經，都是專門為西方凈土而開示的教法，如同天中之天、人中之王一樣，不必互相排斥。譬如一個廣大的虛空，一個尚且不可得，哪裡會有兩個呢？經中的精妙含義，都可以在其他法門中見到，現在就不再贅述了。

二、經中的緯書：一、《鼓音聲王經》（Drum-Sound King Sutra），佛陀在瞻波大城伽伽靈池（Gaggarapokkharani）與一百位比丘說法。經中說：『如果有四眾弟子，受持阿彌陀佛（Amitabha Buddha）的名號，臨命終時，佛陀與諸聖眾，會來接引往生。』

一、《后出阿彌陀佛偈經》（Aparimitayur-buddha-gatha-sutra），從『惟念法比丘，乃從世饒王』到『弘此無量誓，世世稽首行』，共有五十六句，始終都是偈頌。

這兩部經也都是專門講述凈土法門的，言辭和意義比前面的經文要簡略很多，所以被判為緯書。而且《鼓音聲王經》側重於持咒，《偈經》屬於伽陀部（Gatha），不是根本的教典。

三、緯書中的經：一、《華嚴經》（Avatamsaka Sutra）中，普賢菩薩（Samantabhadra Bodhisattva）勸勉善財童子（Sudhana）和海會大眾，發廣大十愿；到臨命終時，一切諸根，全部散壞，一切威勢，全部退失，只有這愿王，不相舍離，在一切時，引導

【English Translation】 English version: The Buddha was at Vulture Peak in Rajagrha, speaking for Ananda (one of the ten principal disciples of the Buddha) , Maitreya (the future Buddha) and others; the content from the Ratnakuta Sutra appeared in between, its meaning is rich and its wording is exquisite. I don't know why Longshu did not see this version?

The Amitabha Sutra; 2. The Larger Sukhavativyuha Sutra, these two sutras are different translations of the same Sanskrit version. The former's translation is more concise and clear, surpassing the latter's translation. The Buddha was at Jetavana Anathapindika-arama in Sravasti, speaking for Sariputra (one of the ten principal disciples of the Buddha, known for his wisdom). Most people who recite these sutras mainly focus on this one.
The Contemplation Sutra, the Buddha was in Grdhrakuta Mountain in Rajagrha, speaking for Queen Vaidehi. The sutra describes the sixteen wonderful contemplations, and the methods of practice are recorded in detail in this sutra, so Master Zhili of Gushan classified it as fixed good.

However, these three sutras are all teachings specifically taught for the Western Pure Land, like the heaven among heavens and the king among men, there is no need to mutually exclude each other. For example, in a vast void, one is not attainable, how can there be two? The subtle meanings in the sutras can be seen in other Dharma Doors, so I will not repeat them here.

Apocryphal texts among the sutras: 1. The Drum-Sound King Sutra, the Buddha was at Gaggarapokkharani in Campa, speaking with one hundred bhiksus. The sutra says: 'If there are four kinds of disciples who uphold the name of Amitabha Buddha, when approaching the end of life, the Buddha and all the saints will come to welcome them to be reborn.'
The Aparimitayur-buddha-gatha-sutra, from 'Only thinking of the Dharma bhiksu, then from King Serene' to 'Promoting this immeasurable vow, bowing the head in every life', there are fifty-six verses in total, and it is all verses from beginning to end.

These two sutras are also specifically about the Pure Land Dharma Door, and the words and meanings are much simpler than the previous sutras, so they are classified as apocryphal texts. Moreover, the Drum-Sound King Sutra focuses on mantra recitation, and the Gatha Sutra belongs to the Gatha section, not the fundamental teachings.

Sutras among the apocryphal texts: 1. In the Avatamsaka Sutra, Samantabhadra Bodhisattva encourages Sudhana and the great assembly, to make the vast ten vows; when approaching the end of life, all the roots will be destroyed, all the power will be lost, only this Vow King will not abandon, and will guide at all times

其前，一剎那間，即得往生極樂世界；其人自見生蓮花中，蒙佛授記；得授記已，經無數劫，普於十方不可說不可說世界，以智慧力隨眾生心而為利益，乃至能于煩惱大苦海中，拔濟眾生，令其出離，皆得生於極樂世界。又解脫長者云：「我若欲見安樂世界，無量壽如來，隨意即見；如是十方一切世界所有如來，我若欲見，隨意即見。我能了知如來國土莊嚴神通等事，無所從來，亦無所去；無有行處，亦無住處。亦如己身，無來無去，無行住處。」

一、《法華經》云：「聞是經典，如說修行，於此命終，即往安樂世界，阿彌陀佛、大菩薩眾，圍繞住處，生蓮華中寶座之上，得菩薩神通，無生法忍。得是忍已，眼根清凈，以是清凈眼根，見七百萬二千億那由他恒河沙等諸佛如來。」

一、《楞嚴經》大勢至白佛：「我憶往昔恒河沙劫，有佛出世名無量光，十二如來相繼一劫，其最後佛，名超日月光，彼佛教我念佛三昧。譬如有人，一專為憶，一人專忘，如是二人，若逢不逢，或見非見；二人相憶，二憶念深，如是乃至從生至生，同於形影，不相乖異。十方如來，憐念眾生，如母憶子；若子逃逝，雖憶何為？子若憶母，如母憶時，母子歷生，不相違遠；若眾生心，憶佛唸佛，現前當來，必定見佛，去佛不遠

【現代漢語翻譯】現代漢語譯本在那之前，僅僅一剎那的時間，就能往生到極樂世界；這個人會親自看到自己出生在蓮花之中，蒙受佛陀的授記；得到授記之後，經歷無數劫，普遍在十方不可說不可說的世界，以智慧的力量隨著眾生的心念而為他們帶來利益，乃至能夠在煩惱的大苦海中，救拔眾生，使他們脫離苦海，都能夠往生到極樂世界。解脫長者還說：『我如果想要見到安樂世界（指極樂世界），無量壽如來（阿彌陀佛），可以隨意就見到；像這樣十方一切世界所有的如來，我如果想要見到，也可以隨意就見到。我能夠了解如來國土的莊嚴和神通等事，沒有從哪裡來，也沒有到哪裡去；沒有行走的處所，也沒有停留的處所。也像自己的身體一樣，沒有來沒有去，沒有行走和停留的處所。』

《法華經》中說：『聽聞這部經典，並且按照經中所說的去修行，這個人在此世壽命終結時，就能往生到安樂世界（極樂世界），阿彌陀佛、大菩薩眾，圍繞著他居住的地方，出生在蓮花中的寶座之上，得到菩薩的神通，以及無生法忍（對一切法不生不滅的證悟）。得到這種忍之後，眼根清凈，憑藉這清凈的眼根，能夠見到七百二十億那由他恒河沙數那麼多的諸佛如來。』

《楞嚴經》中大勢至菩薩對佛說：『我回憶過去恒河沙劫之前，有佛出世，名為無量光佛，十二位如來相繼出現於一劫之中，其中最後一位佛，名為超日月光佛，那位佛陀教我念佛三昧（通過憶念佛陀而達到禪定的方法）。譬如有人，一個人專心憶念，一個人專門遺忘，這樣兩個人，即使相遇也如同沒有相遇，或者看見了也如同沒有看見；兩個人互相憶念，而且憶念深刻，這樣乃至從生到生，如同形影相隨，不會互相乖離。十方如來，憐憫思念眾生，就像母親思念兒子；如果兒子逃離，即使母親思念又有什麼用呢？兒子如果憶念母親，就像母親思念兒子一樣，母子經歷生生世世，不會互相違背遠離；如果眾生的心，憶佛唸佛，現在和將來，必定能見到佛，離佛不遠。』

【English Translation】 English version Before that, in an instant, one can be reborn in the World of Ultimate Bliss (Sukhavati); that person will personally see themselves born in a lotus flower, receiving a prediction from the Buddha; after receiving the prediction, through countless kalpas, universally in the ten directions of unspeakable and unspeakable worlds, using the power of wisdom to bring benefits to sentient beings according to their minds, and even in the great ocean of suffering of afflictions, rescuing sentient beings, enabling them to escape, and all can be reborn in the World of Ultimate Bliss. The Elder Vimoksha (Vimalakirti) also said: 'If I wish to see the World of Peace and Joy (Sukhavati), the Tathagata Amitayus (Amitabha Buddha), I can see him at will; like this, all the Tathagatas in all the worlds of the ten directions, if I wish to see them, I can see them at will. I can understand the adornments and supernatural powers of the Buddha-lands of the Tathagatas, which come from nowhere and go nowhere; there is no place to walk, nor is there a place to stay. It is also like one's own body, which neither comes nor goes, and has no place to walk or stay.'

The Lotus Sutra says: 'Hearing this sutra and practicing according to what it says, at the end of this life, one will be reborn in the World of Peace and Joy (Sukhavati), surrounded by Amitabha Buddha and great Bodhisattvas, born on a jeweled seat in a lotus flower, attaining the supernatural powers of a Bodhisattva and the non-origination forbearance (anutpattika-dharma-kshanti). Having attained this forbearance, the eye faculty will be purified, and with this purified eye faculty, one will see seven million two hundred billion nayutas of Ganges sands of Buddhas and Tathagatas.'

In the Surangama Sutra, Mahasthamaprapta Bodhisattva said to the Buddha: 'I remember in the past, kalpas as numerous as the Ganges sands ago, a Buddha appeared in the world named Amitabha (Amitabha Buddha), twelve Tathagatas appeared successively in one kalpa, the last of whom was named Surpassing Sun and Moon Light Buddha, that Buddha taught me the Samadhi of Buddha Recitation (Buddhanusmriti Samadhi). For example, if there are two people, one who is single-mindedly mindful and one who is single-mindedly forgetful, these two people, even if they meet, are like not meeting, or seeing is like not seeing; if two people are mindful of each other, and their mindfulness is deep, then even from life to life, they are like form and shadow, not deviating from each other. The Tathagatas of the ten directions, pity and remember sentient beings, like a mother remembering her child; if the child runs away, what is the use of the mother's remembrance? If the child remembers the mother, like the mother remembering the child, mother and child through lifetimes, will not be separated or distant; if the minds of sentient beings remember the Buddha and recite the Buddha's name, in the present and in the future, they will surely see the Buddha, and will not be far from the Buddha.'

，不假方便，自得心開，如染香人身有香氣，此則名曰香光莊嚴。我本因地，以唸佛心，入無生忍；今於此界，攝唸佛人，歸於凈土。」

一、《寶積經》佛告父王：「一切眾生，皆即是佛，汝今當念西方世界阿彌陀佛，常勤精進，當得佛道。」王言：「一切眾生，云何是佛？」佛言：「一切決無生，無動搖、無取捨、無相貌、無自性，可於此佛法中安住其心，勿信於他。」爾時父王與七萬釋種，聞說是法，信解歡喜，悟無生忍。佛現微笑，而說偈曰：「釋種決定智，是故於佛法，決信心安住，人中命終已，得生安樂國，面奉阿彌陀，無畏成菩提。」又佛告彌勒，發十種心，往生極樂。何者為十？一者、于諸眾生，起于大慈，無損害心。二者、于諸眾生，起于大悲，無逼惱心。三者、于佛正法，不惜身命，樂守護心。四者、於一切法，發生勝忍，無執著心。五者、不貪利養，恭敬尊重，凈意樂心。六者、求佛種智，於一切時，無忘失心。七者、于諸眾生，尊重恭敬，無下劣心。八者、不著世論，于菩提分生決定心。九者、種諸善根，無有雜染清凈之心。十者、于諸如來，舍離諸相，起隨念心。是名菩薩發十種心。由是心故，當得往生。若人於此十心，隨成一心，樂欲往生彼佛世界，若不得生，無有是處。

【現代漢語翻譯】現代漢語譯本：不假借其他方便法門，自然能夠心開悟解，就像染香的人身上自然帶有香氣一樣，這就叫做香光莊嚴。我最初在因地修行時，以唸佛的心，證入了無生法忍；現在在這個世界，攝受唸佛的人，讓他們迴歸到凈土。

《寶積經》中，佛告訴父王說：『一切眾生，都具有佛性，就是未來的佛，你現在應當憶念西方極樂世界的阿彌陀佛（Amitabha），常常勤奮精進，將來必定能夠證得佛的果位。』父王問道：『一切眾生，怎麼會是佛呢？』佛說：『一切法本來就沒有生，沒有動搖，沒有取捨，沒有相貌，沒有自性，你可以在這佛法中安住你的心，不要相信其他的。』當時，父王和七萬釋迦族人，聽聞佛所說的法，都信解歡喜，領悟了無生法忍。佛顯現微笑，並且說了偈語：『釋迦族人具有決定的智慧，因此對於佛法，能夠堅定信心安住其中，這些人命終之後，能夠往生到安樂國土，親身侍奉阿彌陀佛，最終無所畏懼地成就菩提。』佛又告訴彌勒（Maitreya）菩薩，發十種心，可以往生極樂世界。是哪十種心呢？第一，對於一切眾生，生起大慈之心，沒有損害眾生的心。第二，對於一切眾生，生起大悲之心，沒有逼迫惱害眾生的心。第三，對於佛的正法，不吝惜自己的身命，樂於守護的心。第四，對於一切法，生起殊勝的忍辱，沒有執著的心。第五，不貪圖利養，恭敬尊重，保持清凈意樂的心。第六，爲了求得佛的智慧，在任何時候，都沒有忘失的心。第七，對於一切眾生，尊重恭敬，沒有輕視卑賤的心。第八，不執著於世俗的言論，對於菩提之分生起決定的信心。第九，種植各種善根，沒有夾雜染污的清凈之心。第十，對於諸佛如來，舍離一切相，生起隨念之心。這叫做菩薩發十種心。因為這十種心的緣故，應當能夠往生極樂世界。如果有人對於這十種心，哪怕成就其中一種，並且樂意往生阿彌陀佛的世界，如果不能往生，那是不可能的。』

【English Translation】 English version: Without relying on other expedient methods, one can naturally attain enlightenment and understanding, just as a person who is perfumed carries a fragrance. This is called 'adornment of fragrance and light'. In my original causal ground, I entered the 'unborn patience' (anutpattika-dharma-kshanti) with the mind of mindfulness of the Buddha (Buddha-smrti). Now, in this world, I gather those who are mindful of the Buddha and guide them back to the Pure Land.

In the Ratnakuta Sutra (Baоji Jing), the Buddha told King Suddhodana: 'All sentient beings are Buddhas, you should now be mindful of Amitabha Buddha (Amitabha) in the Western World of Ultimate Bliss, and constantly strive diligently, you will surely attain Buddhahood.' The King asked: 'How can all sentient beings be Buddhas?' The Buddha said: 'All phenomena are fundamentally without birth, without movement, without acceptance or rejection, without appearance, and without inherent nature. You can settle your mind in this Dharma, and do not believe in others.' At that time, the King and seventy thousand members of the Shakya clan, hearing the Dharma spoken by the Buddha, all believed, understood, and rejoiced, and awakened to the 'unborn patience' (anutpattika-dharma-kshanti). The Buddha showed a smile and spoke a verse: 'The Shakya clan has definite wisdom, therefore, in the Buddha's Dharma, they can settle with firm faith. After their lives end, they will be reborn in the Land of Bliss, personally attend to Amitabha, and fearlessly attain Bodhi.' The Buddha also told Maitreya (Maitreya) Bodhisattva that generating ten kinds of minds can lead to rebirth in the Land of Ultimate Bliss. What are the ten? First, towards all sentient beings, generate great compassion, without any intention to harm them. Second, towards all sentient beings, generate great pity, without any intention to oppress or annoy them. Third, towards the Buddha's true Dharma, do not begrudge your own life, and be happy to protect it. Fourth, towards all phenomena, generate superior patience, without any attachment. Fifth, do not be greedy for profit and offerings, be respectful and reverent, and maintain a pure and joyful mind. Sixth, in seeking the Buddha's wisdom, never forget it at any time. Seventh, towards all sentient beings, be respectful and reverent, without any sense of inferiority. Eighth, do not be attached to worldly discussions, and generate a firm faith in the aspects of Bodhi. Ninth, plant all kinds of good roots, with a pure mind free from any defilement. Tenth, towards all the Tathagatas (Tathagatas), abandon all forms and appearances, and generate a mind of mindfulness. This is called the ten minds generated by a Bodhisattva. Because of these ten minds, one should be able to be reborn in the Land of Ultimate Bliss. If a person, among these ten minds, accomplishes even one, and desires to be reborn in that Buddha's world, if they cannot be reborn, that is impossible.'

一、《般舟三昧經》佛告跋陀和菩薩：「若沙門、白衣，所聞西方阿彌陀佛剎，常念彼方佛，不得缺戒。一心念，若一日晝夜，若七日七夜，過七日已后，見阿彌陀佛；于覺不見，于夢中見之。譬如夢中所見，不知晝、不知夜，亦不知內、亦不知外，不用在冥中故不見、不用有所蔽礙故不見。如是跋陀和菩薩，心當作是念時，諸佛國境界名大山須彌山，其有幽冥之處，悉為開闢；目亦不蔽、心亦不礙。是菩薩摩訶薩，不持天眼徹視、不持天耳徹聽、不持神足到于佛剎、不於是間終，生彼間佛剎乃見，便於是間坐見阿彌陀佛，聞所說經悉受得，從三昧中，悉能具足，為人說之。」

一、《觀佛三昧經》文殊自敘宿因，謂得唸佛三昧，當生凈土；世尊復記之曰：「汝當往生極樂世界。」

一、《大集經賢護品》云：「求無上菩提者，應修唸佛禪三昧。」偈云：「若人稱念彌陀佛，號曰無上深妙禪；至心想像見佛時，即是不生不滅法。」

一、《十住斷結經》云：「時座中有四億眾，自知死此生彼，牽連不斷，欲為之源，樂生無慾國土。佛言：『西方去此無數國土，有佛名無量壽，其土清凈，無淫怒癡，蓮花化生，不由父母，汝當生彼。』」

一、《如來不思議境界經》云：「菩薩了知諸佛及一

【現代漢語翻譯】現代漢語譯本一、《般舟三昧經》佛告訴跋陀和菩薩（Bhadrakaapala Bodhisattva）說：『如果出家的沙門（Shramana）、在家的白衣，聽聞西方阿彌陀佛（Amitabha Buddha）的剎土，常常憶念那個地方的佛，不能夠違犯戒律。一心專注地憶念，如果是一日晝夜，如果是七日七夜，過了七日之後，就能見到阿彌陀佛；在清醒的時候見不到，在夢中能夠見到。譬如在夢中所見，不知道是白天還是黑夜，也不知道是內在還是外在，不是因為在黑暗中所以見不到，不是因為有什麼遮蔽阻礙所以見不到。像這樣，跋陀和菩薩，心中應當這樣想的時候，諸佛國土的境界，像大山須彌山（Mount Sumeru）一樣，那些幽暗的地方，全部都會被開闢；眼睛也不會被遮蔽，心也不會被阻礙。這位菩薩摩訶薩（Bodhisattva-Mahasattva），不需要依靠天眼來徹視，不需要依靠天耳來徹聽，不需要依靠神足通到達佛的剎土，不需要從這個世間終結生命，在那個佛的剎土出生才見到，便是在這個世間坐著就能見到阿彌陀佛，聽聞所說的經典全部都能領受，從三昧（Samadhi）中出來，全部都能夠具足，為他人宣說。』一、《觀佛三昧經》文殊菩薩（Manjusri Bodhisattva）親自敘述過去的原因，說自己得到唸佛三昧，應當往生凈土；世尊（Lord Buddha）又為他授記說：『你應當往生極樂世界。』一、《大集經賢護品》說：『求無上菩提（Anuttara-samyak-sambodhi）的人，應當修習唸佛禪三昧。』偈頌說：『如果有人稱念彌陀佛（Amitabha Buddha），這叫做無上甚深微妙禪；至誠懇切地想像見到佛的時候，就是不生不滅的法。』一、《十住斷結經》說：『當時座位中有四億人，自己知道死後會往生到彼處，牽連不斷，這是慾望的根源，喜歡往生到沒有慾望的國土。佛說：『從西方去到這裡無數的國土，有一尊佛名叫無量壽（Amitayus），他的國土清凈，沒有淫慾、嗔怒、愚癡，從蓮花中化生，不是由父母所生，你們應當往生到那裡。』一、《如來不思議境界經》說：『菩薩了知諸佛以及一切

【English Translation】 English version 1. The Pratyutpanna Samadhi Sutra: The Buddha told Bhadrakaapala Bodhisattva: 'If a Shramana or a layperson who has heard of the Western Pure Land of Amitabha Buddha, constantly remembers that Buddha of that land, they must not violate the precepts. If they single-mindedly remember, whether for one day and night, or for seven days and seven nights, after seven days, they will see Amitabha Buddha; they may not see him while awake, but they will see him in a dream. It is like seeing something in a dream, not knowing whether it is day or night, nor knowing whether it is internal or external, not because it is in darkness that one cannot see, not because there is any obstruction that one cannot see. Thus, Bhadrakaapala Bodhisattva, when the mind thinks in this way, the realms of all Buddhas, like the great Mount Sumeru, all dark places will be opened up; the eyes will not be obscured, and the mind will not be obstructed. This Bodhisattva-Mahasattva does not need to rely on the divine eye to see through, does not need to rely on the divine ear to hear through, does not need to rely on divine powers to reach the Buddha's land, does not need to end life in this world to be born in that Buddha's land to see, but can see Amitabha Buddha while sitting in this world, hear all the sutras that are spoken and receive them, and from Samadhi, be able to fully explain them to others.' 2. The Sutra on Visualizing the Buddha Samadhi: Manjusri Bodhisattva personally narrated the causes of his past life, saying that he had attained the Buddha-Recollection Samadhi and should be reborn in the Pure Land; the Lord Buddha further prophesied for him, saying: 'You should be reborn in the Land of Ultimate Bliss.' 3. The Virtuous Protector Chapter of the Mahasamghata Sutra says: 'Those who seek Anuttara-samyak-sambodhi should cultivate the Buddha-Recollection Chan Samadhi.' A verse says: 'If a person recites the name of Amitabha Buddha, this is called the unsurpassed, profound, and subtle Chan; when one sincerely imagines seeing the Buddha, that is the Dharma of non-birth and non-death.' 4. The Sutra on Cutting Off the Bonds of the Ten Abodes says: 'At that time, there were four hundred million people in the assembly who knew that they would die here and be born there, continuously linked, which is the source of desire, and they desired to be born in a land without desire. The Buddha said: 'West of here, beyond countless lands, there is a Buddha named Amitayus, whose land is pure, without lust, anger, or delusion, born from lotuses, not born from parents, you should be born there.' 5. The Sutra on the Inconceivable Realm of the Tathagata says: 'Bodhisattvas understand all Buddhas and all

切法，皆惟心量，得隨順忍，或入初地，捨身速生妙喜世界，或生極樂凈土中。」

一、《隨愿往生經》言：「佛國無量，專求極樂者何？一以因勝，十念為因故；一以緣勝，四十八愿普度眾生故。」

一、《稱揚諸佛功德經》云：「若有得聞無量壽如來名者，一心信樂，其人命終，阿彌陀佛與諸比丘，住其人前，魔不能壞彼正覺心。」又云：「持諷誦唸，此人當得無量之福，永離三途，命終之後往生彼剎。」

一、《大云經》云：「善男子，於此西方有一世界名曰安樂，其土有佛號無量壽，於今現在，常為眾生講宣正法。告一菩薩：『汝善男子，娑婆世界釋迦牟尼佛，為諸薄福鈍根眾生，說《大云經》，汝可往彼至心聽受。』是彼菩薩，欲來至此，故先現瑞。善男子，汝觀彼土諸菩薩身，滿足五萬六千由旬。『世尊，彼來菩薩名號何等？何緣而來此土？將非為度眾生故來？唯愿如來為諸眾生，分別解說。』善男子，彼土菩薩，欲聞凈光受記別事，並欲供養如是三昧，是故而來。善男子，是菩薩名無邊光，通達方便，善能教導。」

一、《入楞伽經》云：「大慧！汝當知，善逝滅度后，南天竺國中大名德比丘，厥號為龍樹，能破有無宗，世間中顯我無上大乘法，得初歡喜地，往生安樂國。」

【現代漢語翻譯】現代漢語譯本：『一切法，都只是心的量度，如果能得到隨順忍，或許就能進入初地（菩薩修行階位的第一階），捨棄肉身后迅速往生到妙喜世界，或者往生到極樂凈土中。』《隨愿往生經》說：『佛國無量無邊，為何專門求生極樂世界呢？一是因殊勝，以十念為因的緣故；二是緣殊勝，阿彌陀佛的四十八大愿普遍救度眾生的緣故。』《稱揚諸佛功德經》說：『如果有人聽聞到無量壽如來（阿彌陀佛）的名號，一心信樂，這個人命終時，阿彌陀佛與諸位比丘會出現在他面前，邪魔不能破壞他正直覺悟的心。』又說：『受持諷誦唸佛，這個人應當得到無量的福報，永遠脫離三惡道，命終之後往生到彼佛剎。』《大云經》說：『善男子，在西方有一個世界名叫安樂，那個國土有一尊佛號為無量壽佛（阿彌陀佛），現在正在為眾生講說正法。』（釋迦牟尼佛）告訴一位菩薩：『你這位善男子，娑婆世界的釋迦牟尼佛，爲了那些福薄根鈍的眾生，宣說《大云經》，你可以前往那裡至誠聽受。』那位菩薩想要來到這裡，所以先顯現瑞相。善男子，你看那個國土的諸位菩薩，身形高大，滿足五萬六千由旬。『世尊，那位要來的菩薩名號是什麼？因為什麼緣故要來這裡？難道是爲了度化眾生而來嗎？希望如來為諸位眾生，分別解說。』善男子，那個國土的菩薩，想要聽聞凈光菩薩受記別的事情，並且想要供養如是三昧，所以才來這裡。善男子，這位菩薩名叫無邊光菩薩，通達方便法門，善於教導。』《入楞伽經》說：『大慧（菩薩名）！你應該知道，善逝（佛陀的稱號）滅度后，在南天竺國中有一位大名德的比丘，他的名字叫龍樹（菩薩名），能夠破斥有無二宗的偏見，在世間中彰顯我的無上大乘佛法，證得初歡喜地（菩薩修行階位的第一階），往生安樂國（極樂世界）。』

【English Translation】 English version: 'All dharmas are merely the measure of the mind. If one obtains the Patience of Compliance, one may enter the first Bhumi (the first stage of a Bodhisattva's path), and quickly be reborn in the World of Wonderful Joy after abandoning the body, or be reborn in the Pure Land of Ultimate Bliss.' The Sutra on Rebirth According to Vows says: 'Buddha-lands are immeasurable, why specifically seek rebirth in the Land of Ultimate Bliss? Firstly, because the cause is superior, as the ten recitations are the cause; secondly, because the condition is superior, as the forty-eight vows of Amitabha Buddha universally deliver sentient beings.' The Sutra on Praising the Merits of All Buddhas says: 'If there are those who hear the name of the Tathagata Amitayus (Amitabha Buddha), and believe and rejoice with one mind, when that person's life ends, Amitabha Buddha and the Bhikshus will abide before that person, and demons cannot destroy their mind of Right Awakening.' It also says: 'Those who uphold, recite, chant, and contemplate this, shall obtain immeasurable blessings, forever depart from the three evil paths, and after the end of their life, be reborn in that Buddha-land.' The Great Cloud Sutra says: 'Good man, in the West there is a world called Anrakukoku (Land of Peace and Bliss), in that land there is a Buddha named Amitayus (Amitabha Buddha), who is now constantly expounding the Right Dharma for sentient beings.' (Shakyamuni Buddha) told a Bodhisattva: 'You, good man, Shakyamuni Buddha of the Saha world, for the sake of those sentient beings with meager blessings and dull roots, is expounding the Great Cloud Sutra, you may go there and listen with utmost sincerity.' That Bodhisattva wanted to come here, so he first manifested auspicious signs. Good man, look at the bodies of the Bodhisattvas in that land, they are fully 56,000 yojanas in height. 'World Honored One, what is the name of that Bodhisattva who is coming? For what reason is he coming here? Is it perhaps to deliver sentient beings? May the Tathagata explain it separately for all sentient beings.' Good man, the Bodhisattvas of that land want to hear about the prediction of the Pure Light Bodhisattva, and also want to make offerings to such a Samadhi, that is why they are coming here. Good man, that Bodhisattva is named Boundless Light Bodhisattva, he is well-versed in expedient means, and is good at teaching.' The Lankavatara Sutra says: 'Mahamati (name of a Bodhisattva)! You should know that after the Sugata (title of the Buddha) has passed away, in South India there will be a Bhikshu of great fame and virtue, whose name is Nagarjuna (name of a Bodhisattva), who will be able to refute the views of existence and non-existence, manifest my unsurpassed Mahayana Dharma in the world, attain the first Joyful Ground (the first stage of a Bodhisattva's path), and be reborn in the Land of Peace and Bliss (Sukhavati).'

一、《大悲經》云：「我滅度后，北天竺國有比丘，名祈婆伽，修習無量最勝善根。已而命終，生於西方，過百千億世界無量壽佛國，以後成佛，號無垢光如來。」

四、緯中之緯者：一如《華嚴．毗盧遮那品》云：「爾時大威光童子，見波羅蜜善根莊嚴王如來成等正覺現神通力，即得唸佛三昧，名無邊海藏門。」又〈光明覺品〉云：「爾時光明過千世界，乃至一切處，文殊菩薩各于佛所，同時發聲說此頌言：『一切威儀中，常唸佛功德；晝夜無暫斷，如是業應作。』」又〈賢首品〉云：「見有臨終勸唸佛，又示尊像令瞻敬，俾于佛所深歸仰，是故得成此光明。」又〈十無盡藏品〉第八，念藏云：「此念有十種：所謂寂靜念、清凈念、不濁念、明徹念、離塵念、離種種念、離垢念、光耀念、可愛樂念、無能障礙念。」又〈兜率偈贊品〉離垢幢菩薩云：「以佛為境界，專念而不捨；此人得見佛，其數與心等。」又〈十回向品〉第十回向云：「以法施迴向，愿得憶念與法界等，無量無邊世界，未來現在，一切諸佛。」又〈十地品〉中，從初至末，地地皆云：「一切所作，不離唸佛。」又〈佛不思議法品〉云：「如來有十種佛事：一者，若有眾生，專心憶念，則得現前。二者，若有眾生，心不調順，則為說法

【現代漢語翻譯】現代漢語譯本一、《大悲經》中說：『我滅度之後，在北天竺國有一位比丘（佛教出家男眾），名叫祈婆伽，他修習了無量最殊勝的善根。之後他命終，往生到西方，經過百千億世界到達無量壽佛（阿彌陀佛）的佛國，以後將會成佛，佛號為無垢光如來。』四、緯中之緯：例如《華嚴經．毗盧遮那品》中說：『當時大威光童子，見到波羅蜜（到達彼岸）善根莊嚴王如來成就正等正覺，顯現神通之力，隨即獲得唸佛三昧（專注唸佛的禪定），名為無邊海藏門。』又〈光明覺品〉中說：『當時光明照耀超過千個世界，乃至一切處，文殊菩薩各自在佛的處所，同時發出聲音說這首偈頌：『在一切威儀（行住坐臥）中，常常憶念佛的功德；日夜沒有片刻間斷，這樣的事業應當去做。』又〈賢首品〉中說：『見到有人臨終時勸他念佛，又展示佛的尊像讓他瞻仰敬拜，使他對佛產生深深的歸依和仰慕，因此得以成就這種光明。』又〈十無盡藏品〉第八，念藏中說：『這種念有十種：所謂的寂靜念、清凈念、不濁念、明徹念、離塵念、遠離種種念、離垢念、光耀念、可愛樂念、無能障礙念。』又〈兜率偈贊品〉離垢幢菩薩說：『以佛為境界，專心憶念而不捨棄；這個人能夠見到佛，其數量與他的心念相等。』又〈十回向品〉第十回向中說：『以法施（傳播佛法）迴向，愿能獲得憶念與法界相等，無量無邊世界，未來現在，一切諸佛。』又〈十地品〉中，從初地到終界，每一地都說：『一切所作所為，不離唸佛。』又〈佛不思議法品〉中說：『如來有十種佛事：第一，如果有眾生，專心憶念，就能得到佛的現前。第二，如果有眾生，心不調順，就為他說法。

【English Translation】 English version 1. The Mahākaruṇā Sūtra states: 'After my Parinirvana (passing away), in North India there will be a Bhiksu (Buddhist monk) named Kīvaka, who will cultivate immeasurable and supreme roots of goodness. After his death, he will be reborn in the West, passing through hundreds of thousands of billions of worlds to the Buddha-land of Amitāyus (Amitābha), and will later become a Buddha named Vimalaprabha Tathāgata (Stainless Light Thus Come One).' 4. The most essential among the essential: For example, the Avataṃsaka Sūtra, Vairocana Chapter, states: 'At that time, the Great Majestic Light Youth, seeing Paramita (perfection) Good Roots Adornment King Tathagata attain complete and perfect enlightenment and manifest supernatural powers, immediately attained the Samadhi (meditative state) of Buddha-Recollection, named the Door of Boundless Ocean Treasury.' Furthermore, the Chapter on the Light of Awakening states: 'At that time, the light surpassed a thousand worlds, reaching everywhere, and Mañjuśrī Bodhisattva, each in the presence of a Buddha, simultaneously uttered this verse: 'In all deportments (walking, standing, sitting, lying down), constantly remember the merits of the Buddha; day and night without interruption, such actions should be done.'' Furthermore, the Chapter on Worthy Leaders states: 'Seeing someone near death, encourage them to recite the Buddha's name, and also show them the venerable image to behold and revere, causing them to deeply rely on and admire the Buddha, therefore they attain this light.' Furthermore, in the eighth Chapter on the Ten Inexhaustible Treasuries, the Treasury of Recollection states: 'This recollection has ten aspects: namely, tranquil recollection, pure recollection, unpolluted recollection, clear recollection, free from dust recollection, free from various recollections, free from defilement recollection, radiant recollection, lovely and joyful recollection, and unobstructed recollection.' Furthermore, in the Chapter on Praises in the Tuṣita Heaven, the Bodhisattva Free from Defilement Banner states: 'Taking the Buddha as the object, focusing the mind and not abandoning; this person will see the Buddha, the number of times equal to the number of thoughts.' Furthermore, in the tenth Chapter on the Ten Dedications, it states: 'Dedicating through Dharma-giving (teaching the Dharma), wishing to obtain recollection equal to the Dharma-realm, immeasurable and boundless worlds, all Buddhas of the future and present.' Furthermore, in the Chapter on the Ten Grounds, from the first to the last ground, each ground states: 'All actions do not depart from Buddha-Recollection.' Furthermore, the Chapter on the Inconceivable Dharmas of the Buddha states: 'The Tathagata has ten Buddha-activities: First, if there are sentient beings who single-mindedly remember him, they will attain his presence. Second, if there are sentient beings whose minds are not tamed, he will teach them the Dharma.'

」等。又〈入法界品〉云：「德云比丘告善財言：『善男子，我得自在決定解力，信根清凈，智光照耀；普觀境界，離一切障，具清凈行，往詣十方，供養諸佛；常念一切諸佛如來，總持一切諸佛正法，常見一切諸佛，隨諸眾生種種心樂，示現種種成正覺門，于大眾中，而師子吼。善男子，我唯得此憶念一切諸佛境界，智慧光明，普見法門，所謂智光普照唸佛門，常見一切諸佛國土，種種宮殿悉嚴凈故。令一切眾生唸佛門，隨諸眾生心之所樂，皆令見佛，得清凈故。令安住力唸佛門，令入如來十方中故。令安住法念佛門，見無量佛，聽聞法故。照耀諸方唸佛門，悉見一切諸世界中，等無差別諸佛海故。入不可見處唸佛門，悉見一切微細境中，諸佛自在神通事故。住于諸劫唸佛門，一切劫中，常見如來諸所施為，無暫舍故。住一切時念佛門，於一切時，常見如來，親近同住，不捨離故。住一切剎唸佛門，一切國土咸見佛身，超過一切，無與等故。住一切世唸佛門，隨於自心之所欲樂，普見三世諸如來故。住一切境唸佛門，普於一切諸境界中，見諸如來次第現故。住寂滅唸佛門，於一念中，見一切剎一切諸佛，示涅槃故。住遠離唸佛門，於一念中見一切佛，從其所住，而出去故。住廣太唸佛門，心常觀察，一一佛身，充遍

【現代漢語翻譯】現代漢語譯本：』等等。《入法界品》中說：『德云比丘告訴善財說：』善男子，我獲得了自在決定解的力量，信根清凈，智慧光明照耀；普遍觀察境界，遠離一切障礙，具足清凈的行為，前往十方，供養諸佛；常常憶念一切諸佛如來，總持一切諸佛的正法，常見一切諸佛，隨順各種眾生的種種心意喜好，示現種種成就正覺的法門，在大眾之中，發出獅子吼。善男子，我僅僅獲得了這種憶念一切諸佛境界、智慧光明的普見法門，也就是所謂的智光普照唸佛門，常見一切諸佛國土，種種宮殿都莊嚴清凈的緣故。令一切眾生憶念佛的法門，隨順各種眾生內心所喜好的，都讓他們見到佛，得到清凈的緣故。令安住于力量的唸佛門，使他們進入如來的十方之中。令安住於法的唸佛門，見到無量諸佛，聽聞佛法的緣故。照耀各方的唸佛門，完全見到一切世界中，平等沒有差別的諸佛海的緣故。進入不可見之處的唸佛門，完全見到一切微細境界中，諸佛自在的神通事業的緣故。安住于各個劫的唸佛門，在一切劫中，常見如來所做的一切事情，沒有暫時的舍離的緣故。安住於一切時間的唸佛門，在一切時間中，常見如來，親近同住，不捨離的緣故。安住於一切剎土（Buddha-field）的唸佛門，在一切國土都見到佛身，超過一切，沒有可以相比的緣故。安住於一切世（world）的唸佛門，隨著自己內心所希望喜好的，普遍見到三世（past, present, and future）諸如來的緣故。安住於一切境界的唸佛門，普遍在一切境界中，見到諸如來次第顯現的緣故。安住于寂滅的唸佛門，在一念之中，見到一切剎土一切諸佛，示現涅槃（Nirvana）的緣故。安住于遠離的唸佛門，在一念之中見到一切佛，從他們所住的地方，而出去的緣故。安住于廣大深遠的唸佛門，內心常常觀察，一一佛身，充滿』

【English Translation】 English version: 』 etc. Furthermore, the 『Entering the Dharma Realm Chapter』 says: 『The Bhikshu（Buddhist monk）Deyun told Sudhana（a seeker of enlightenment）: 『Good man, I have obtained the power of unconstrained, decisive understanding, the purity of the root of faith, and the illumination of wisdom; I universally observe realms, am free from all obstacles, possess pure conduct, go to the ten directions, and make offerings to all Buddhas; I constantly remember all the Tathagatas（'Thus Gone Ones', an epithet of the Buddha）, uphold all the Buddhas' true Dharma（teachings）, constantly see all the Buddhas, and according to the various inclinations and joys of all sentient beings, I demonstrate various gates to achieving perfect enlightenment, and roar like a lion in the great assembly. Good man, I have only obtained this Dharma gate of universally seeing the realms of all Buddhas and the light of wisdom, which is called the 'Dharma Gate of Universal Illumination of Wisdom through Mindfulness of the Buddha', constantly seeing all the Buddha lands, because all kinds of palaces are adorned and pure. It causes all sentient beings to be mindful of the Buddha, allowing them to see the Buddha according to what their hearts desire, and to attain purity. It causes them to abide in the power of mindfulness of the Buddha, allowing them to enter the ten directions of the Tathagata. It causes them to abide in the Dharma of mindfulness of the Buddha, allowing them to see immeasurable Buddhas and hear the Dharma. It illuminates the directions with mindfulness of the Buddha, allowing them to see the seas of Buddhas in all worlds, equal and without difference. It enters the invisible places with mindfulness of the Buddha, allowing them to see the unconstrained, miraculous deeds of the Buddhas in all subtle realms. It abides in all kalpas（an aeon, cosmic time period）with mindfulness of the Buddha, constantly seeing all the actions of the Tathagata in all kalpas, without ever abandoning them. It abides in all times with mindfulness of the Buddha, constantly seeing the Tathagata at all times, being close and dwelling together, without ever leaving. It abides in all kshetras（Buddha-fields）with mindfulness of the Buddha, seeing the Buddha's body in all lands, surpassing all, without equal. It abides in all lokas（world）with mindfulness of the Buddha, universally seeing all the Tathagatas of the three times (past, present, and future) according to the desires and joys of one's own mind. It abides in all realms with mindfulness of the Buddha, universally seeing the Tathagatas appearing in sequence in all realms. It abides in the quiescence of mindfulness of the Buddha, seeing all kshetras and all Buddhas demonstrating Nirvana（liberation from the cycle of rebirth）in a single thought. It abides in the detachment of mindfulness of the Buddha, seeing all Buddhas departing from their abodes in a single thought. It abides in the vastness of mindfulness of the Buddha, constantly observing in the mind, each and every Buddha body, filling』

一切諸法界故。住微細唸佛門，於一毛端，有不可說如來出現，悉至其所而承事故。住莊嚴唸佛門，於一念中，見一切剎皆有諸佛成等正覺，現神變故。住能事唸佛門，見一切佛出現世間，放智慧光轉法輪故。住自在心念佛門，知隨自心所有欲樂，一切諸佛現其像故。住自業唸佛門，知隨眾生所積集業，現其影像令覺悟故。住神變唸佛門，見佛所坐廣大蓮華，周遍法界而開敷故。住虛空唸佛門，觀察如來所有身云，莊嚴法界虛空界故。』」

一、《法華經》云：「若有因緣，獨入他家，一心念佛；乞食無侶，一心念佛。」又云：「若人散亂心，入于塔廟中，一稱南無佛，皆已成佛道。」

一、《凈名經》云：「寶積當知：直心是菩薩凈土，菩薩成佛時，不諂眾生來生其國；深心是菩薩凈土，菩薩成佛時，具足功德眾生來生其國；大乘心是菩薩凈土，菩薩成佛時，大乘眾生來生其國；佈施是菩薩凈土，菩薩成佛時，一切能捨眾生來生其國；持戒是菩薩凈土，菩薩成佛時，行十善道滿愿眾生來生其國；忍辱是菩薩凈土，菩薩成佛時，三十二相莊嚴眾生來生其國；精進是菩薩凈土，菩薩成佛時，勤修一切功德眾生來生其國；禪定是菩薩凈土，菩薩成佛時，攝心不亂眾生來生其國；智慧是菩薩凈土，菩薩成佛時，

【現代漢語翻譯】現代漢語譯本『安住於一切諸法界（dharma-dhātu）的緣故，安住于微細唸佛門，在一毛端中，有不可說數量的如來（Tathāgata）出現，全部到他們所在之處承事供養的緣故。安住于莊嚴唸佛門，在一念之中，見到一切剎土都有諸佛成就無上正等正覺（anuttarā-samyak-saṃbodhi），顯現神通變化的緣故。安住于能事唸佛門，見到一切佛出現在世間，放出智慧光明，轉動法輪的緣故。安住于自在心念佛門，知道隨著自己心中所有的慾望和快樂，一切諸佛顯現他們的形象的緣故。安住于自業唸佛門，知道隨著眾生所積累的業力，顯現他們的影像，使他們覺悟的緣故。安住于神變唸佛門，見到佛所坐的廣大蓮花，周遍法界而開放的緣故。安住于虛空唸佛門，觀察如來所有的身云，莊嚴法界虛空界的緣故。』

《法華經》（Lotus Sūtra）說：『若有因緣，獨自進入他人家中，一心念佛；乞食沒有同伴，一心念佛。』又說：『若人以散亂心，進入塔廟中，一聲稱念南無佛（Namo Buddha），都已種下成佛的因緣。』

《凈名經》（Vimalakīrti Sūtra）說：『寶積（Ratnakuta），你應該知道：直心是菩薩的凈土，菩薩成佛時，不諂媚的眾生會來生到他的國土；深心是菩薩的凈土，菩薩成佛時，具足功德的眾生會來生到他的國土；大乘心是菩薩的凈土，菩薩成佛時，修習大乘的眾生會來生到他的國土；佈施是菩薩的凈土，菩薩成佛時，一切能夠捨棄的眾生會來生到他的國土；持戒是菩薩的凈土，菩薩成佛時，奉行十善道且圓滿願望的眾生會來生到他的國土；忍辱是菩薩的凈土，菩薩成佛時，具有三十二相莊嚴的眾生會來生到他的國土；精進是菩薩的凈土，菩薩成佛時，勤奮修習一切功德的眾生會來生到他的國土；禪定是菩薩的凈土，菩薩成佛時，攝心不散亂的眾生會來生到他的國土；智慧是菩薩的凈土，菩薩成佛時，'

【English Translation】 English version 'Dwelling in all dharma-dhātu, abiding in the subtle mindfulness-of-Buddha door, at the tip of a single hair, countless Tathāgatas appear, all arriving at their places to serve and attend to them. Abiding in the adornment mindfulness-of-Buddha door, in a single thought, seeing all Buddha-fields where Buddhas attain complete and perfect enlightenment (anuttarā-samyak-saṃbodhi), manifesting miraculous transformations. Abiding in the effective mindfulness-of-Buddha door, seeing all Buddhas appear in the world, emitting wisdom light and turning the Dharma wheel. Abiding in the unconstrained mind mindfulness-of-Buddha door, knowing that according to the desires and pleasures in one's own mind, all Buddhas manifest their images. Abiding in the self-karma mindfulness-of-Buddha door, knowing that according to the karma accumulated by sentient beings, their images are manifested to awaken them. Abiding in the miraculous transformation mindfulness-of-Buddha door, seeing the vast lotus flower on which the Buddha sits, blooming throughout the entire dharma-dhātu. Abiding in the space mindfulness-of-Buddha door, observing the Tathāgata's cloud of bodies, adorning the dharma-dhātu and the space realm.'

The Lotus Sūtra states: 'If there is a cause, entering another's home alone, mindfully reciting the Buddha's name; begging for food without companions, mindfully reciting the Buddha's name.' It also states: 'If a person, with a scattered mind, enters a stupa or temple, a single utterance of Namo Buddha, will plant the seeds for Buddhahood.'

The Vimalakīrti Sūtra states: 'Ratnakuta, you should know: a straightforward mind is the Pure Land of a Bodhisattva; when a Bodhisattva attains Buddhahood, beings who are not deceitful will be born in his land; a profound mind is the Pure Land of a Bodhisattva; when a Bodhisattva attains Buddhahood, beings who possess complete merit will be born in his land; a Mahāyāna mind is the Pure Land of a Bodhisattva; when a Bodhisattva attains Buddhahood, beings who practice the Mahāyāna will be born in his land; giving is the Pure Land of a Bodhisattva; when a Bodhisattva attains Buddhahood, all beings who are capable of giving will be born in his land; upholding precepts is the Pure Land of a Bodhisattva; when a Bodhisattva attains Buddhahood, beings who practice the ten wholesome paths and fulfill their vows will be born in his land; patience is the Pure Land of a Bodhisattva; when a Bodhisattva attains Buddhahood, beings adorned with the thirty-two marks will be born in his land; diligence is the Pure Land of a Bodhisattva; when a Bodhisattva attains Buddhahood, beings who diligently cultivate all merits will be born in his land; meditation is the Pure Land of a Bodhisattva; when a Bodhisattva attains Buddhahood, beings whose minds are collected and not scattered will be born in his land; wisdom is the Pure Land of a Bodhisattva; when a Bodhisattva attains Buddhahood,'

正定眾生來生其國；四無量心，是菩薩凈土，菩薩成佛時，成就慈悲喜捨眾生來生其國；四攝法是菩薩凈土，菩薩成佛時，解脫所攝眾生來生其國；方便是菩薩凈土，菩薩成佛時，於一切法方便無礙眾生來生其國；三十七品是菩薩凈土，菩薩成佛時，念處正勤神足根力覺道眾生來生其國；迴向心是菩薩凈土，菩薩成佛時，得一切具足功德國土；說除八難，是菩薩凈土，菩薩成佛時，國土無有三惡八難；自守戒行不譏彼缺，是菩薩凈土，菩薩成佛時國土，無有犯禁之名。十善是菩薩凈土，菩薩成佛時，命不中夭、大富梵行、所言誠諦常以軟語、眷屬不離、善和諍訟言必饒益、不嫉不恚正見眾生，來生其國。如是，寶積！菩薩隨其直心，則能發行；隨其發行，則得深心；隨其深心，則意調伏；隨意調伏，則如說行；隨如說行，則能迴向；隨其迴向，則有方便；隨其方便，則成就眾生；隨成就眾生，則佛土凈；隨佛土凈，則說法凈；隨說法凈，則智慧凈；隨智慧凈，則其心凈；隨其心凈，則一切功德凈。是故寶積，若菩薩，欲得凈土，當凈其心；隨其心凈，則佛土凈。」又云：「菩薩成就八法，於此世界，行無瘡疣，生於凈土。何等為八？饒益眾生，而不望報；代一切眾生，受諸苦惱；所作功德，盡以施之；等心眾生，謙下

無閡；于諸菩薩，視之如佛；所未聞經，聞之不疑；不與聲聞，而相違背；不嫉彼供，不高己利。而於其中，調伏其心，常省己過，不訟彼短，恒以一心，求諸功德，是為八。」

一、《涅槃經》云：「菩薩六念，唸佛第一。」又云：「繫念思惟，因緣力故，得斷煩惱。」

一、《大悲經》云：「一稱佛名，以是善根，入涅槃界，不可窮盡。」

一、《大般若經》云：「佛告曼殊室利菩薩：『能正修行一相莊嚴三昧，疾證菩提。修此行者，應離喧雜，不思眾生相，專心繫念。於一如來，審取名字，善想容儀，即為普觀三世一切諸佛，即得諸佛一切智慧。』」

一、《坐禪三昧經》曰：「菩薩坐禪，不念一切，惟念一佛，即得三昧。」

一、《增一阿含經》云：「四事供養閻浮提一切眾生，若有稱佛名號，如𤛓乳頃，功德過上，不可思議。」

一、《文殊般若經》云：「佛告文殊：『欲入一行三昧者，應處空間舍諸亂意，不取相貌，繫心一佛，專稱名字，隨彼方所端身正向，能於一佛唸唸相續，即是念中，能見過去未來見在諸佛。念一佛功德，與念無量佛功德無二。阿難所聞佛法，猶住量數；若得一行三昧，諸經法門，一一分別，皆悉了知，晝夜宣說，智慧辯才，終不斷絕。阿難

【現代漢語翻譯】現代漢語譯本無閡（沒有阻礙）；對於諸位菩薩，視他們如同佛一樣尊敬；對於沒有聽聞過的經典，聽聞之後不會懷疑；不與聲聞乘的修行者，發生衝突和違背；不嫉妒他人得到的供養，不抬高自己的利益。並且在這些方面，調伏自己的內心，經常反省自己的過錯，不說別人的缺點，始終以一心，追求各種功德，這就是第八點。

《涅槃經》中說：『菩薩的六種憶念中，憶念佛陀是第一位的。』又說：『通過繫念思惟，憑藉因緣的力量，可以斷除煩惱。』

《大悲經》中說：『僅僅稱念一聲佛的名號，憑藉這個善根，進入涅槃的境界，是不可窮盡的。』

《大般若經》中說：『佛告訴曼殊室利（Manjusri）菩薩（智慧的象徵）：『能夠正確修行一相莊嚴三昧（Samadhi，一種禪定狀態），迅速證得菩提（Bodhi，覺悟）。修習這種法門的人，應當遠離喧鬧雜亂，不思念眾生的種種表相，專心繫念。對於一位如來（Tathagata，佛的稱號），仔細地記住他的名字，善於觀想他的容貌儀態，就等於普遍地觀想三世一切諸佛，就能獲得諸佛的一切智慧。』

《坐禪三昧經》中說：『菩薩坐禪時，不念一切事物，只念一尊佛，就能得到三昧（Samadhi，一種禪定狀態）。』

《增一阿含經》中說：『用四種供養來供養閻浮提（Jambudvipa，我們所居住的世界）的一切眾生，如果有人稱念佛的名號，哪怕像擠牛奶那麼短的時間，其功德也超過前者，不可思議。』

《文殊般若經》中說：『佛告訴文殊（Manjusri）：『想要進入一行三昧（Samadhi，一種禪定狀態）的人，應當處在空曠的地方，捨棄各種雜亂的念頭，不執著于任何表相，一心專注於一尊佛，專心稱念他的名字，隨著佛所在的方向端正身體，能夠對一尊佛唸唸相續，就是在念佛的過程中，能夠見到過去、未來和現在的諸佛。念一尊佛的功德，與念無量佛的功德沒有區別。阿難（Ananda，佛陀的十大弟子之一）所聽聞的佛法，還停留在數量的層面；如果得到一行三昧（Samadhi，一種禪定狀態），對於各種經典法門，一一分別，都能完全瞭解，日夜宣說，智慧和辯才，永遠不會斷絕。阿難（Ananda）啊』

【English Translation】 English version 'Without obstruction; regarding all Bodhisattvas, viewing them as Buddhas; upon hearing scriptures never heard before, not doubting them; not conflicting with or opposing the Sravakas (those who listen to the Buddha's teachings); not being jealous of others' offerings, not exalting one's own benefits. And within these, subduing one's mind, constantly reflecting on one's own faults, not speaking of others' shortcomings, always with one mind, seeking all merits, this is the eighth.'

The Nirvana Sutra says: 'Among the six recollections of a Bodhisattva, recollection of the Buddha is the foremost.' It also says: 'Through sustained mindfulness and contemplation, by the power of conditions, one can sever afflictions.'

The Great Compassion Sutra says: 'With just one utterance of the Buddha's name, by this virtuous root, entering the realm of Nirvana is inexhaustible.'

The Great Perfection of Wisdom Sutra says: 'The Buddha told Manjusri (Bodhisattva of wisdom): 'One who can correctly practice the Samadhi (a state of meditative absorption) of One-Form Adornment will quickly attain Bodhi (enlightenment). Those who practice this should stay away from noise and confusion, not think of the characteristics of sentient beings, and focus their minds. Upon one Tathagata (a title of the Buddha), carefully remember the name, skillfully contemplate the appearance and demeanor, which is equivalent to universally contemplating all Buddhas of the three times, and one will obtain all the wisdom of all Buddhas.'

The Samadhi Sutra of Seated Meditation says: 'When a Bodhisattva sits in meditation, not thinking of anything else, only thinking of one Buddha, one will attain Samadhi (a state of meditative absorption).'

The Ekottara Agama Sutra says: 'Offering the four requisites to all sentient beings in Jambudvipa (the world we live in), if someone recites the Buddha's name, even for the time it takes to milk a cow, the merit surpasses the former and is inconceivable.'

The Manjusri Prajna Sutra says: 'The Buddha told Manjusri: 'Those who wish to enter the One-Practice Samadhi (a state of meditative absorption) should dwell in a quiet place, abandon all distracting thoughts, not grasp at appearances, focus the mind on one Buddha, and single-mindedly recite the name, facing the direction of that Buddha. Being able to continuously remember one Buddha, in that remembrance, one can see the Buddhas of the past, future, and present. The merit of remembering one Buddha is no different from the merit of remembering countless Buddhas. The Dharma that Ananda (one of the Buddha's ten great disciples) has heard still dwells in quantity; if one attains the One-Practice Samadhi (a state of meditative absorption), one will fully understand each and every Dharma gate of the scriptures, expounding them day and night, with wisdom and eloquence that will never cease. Ananda.'

多聞辯才百千等分，不及其一。』」

一、《大集經》云：「若人專念一方佛，或行或坐，至七七日，現身見佛，即得往生。」

一、《法華三昧觀經》云：「十方眾生，一稱南無佛者，皆當作佛，惟一大乘，無有二三；一切諸法，一相一門，所謂無生無滅，畢竟空相。習如是觀，五欲自斷、五蓋自除、五根增長，即得禪定。」

一、《那先經》云：「王問那先：『人生造惡，臨終唸佛，得生佛國；我不信是語。』那先答言：『如持大石置於船上，因得不沒；人雖本惡，因唸佛故，不入泥犁。其小石沒者，如人作惡，不知唸佛，便入泥犁中。』」

頌曰：

如來金口言，　　讚歎西方土。　如入長安城，　　東西南北入；　入已即一城，　　無別天子都。　普賢佛長子，　　文殊七佛師；　授記及迴向，　　是果位往生。　釋種得法忍，　　善財證佛果；　面奉阿彌陀，　　是菩薩往生。　龍樹破有無，　　祈婆最勝根；　皆得佛授記，　　是禪師往生。　聞佛心信樂，　　誦唸與持諷；　大石置船上，　　是下劣往生。　阿難世多聞，　　佛子中第一；　不如念一佛，　　頓了諸經法。　云何義解家，　　得輕易唸佛？　諸正念法門，　　經中皆悉載。

【現代漢語翻譯】現代漢語譯本『多聞的辯才即使有百千等分，也不及唸佛的一分。』

一、《大集經》說：『如果有人專心念一方的佛，或行走或坐著，直到七七四十九天，（就能）現身見到佛，立即得以往生。』

一、《法華三昧觀經》說：『十方眾生，只要唸一聲「南無佛」（皈依佛），都將成佛，只有一大乘法，沒有二乘三乘；一切諸法，都是一相一門，就是所謂的無生無滅，畢竟空相。修習這樣的觀想，五欲自然斷除、五蓋自然消除、五根增長，立即得到禪定。』

一、《那先經》說：『國王問那先（Nagasena，一位佛教僧侶）：『人生前作惡，臨終唸佛，就能往生佛國；我不相信這種說法。』那先回答說：『如同把大石頭放在船上，因此（石頭）不會沉沒；人雖然本來作惡，因爲念佛的緣故，不墮入泥犁（Niraya，地獄）。那些小石頭沉沒的，就像人作惡，不知道唸佛，就墮入泥犁中。』

頌曰：

如來金口所說，讚歎西方凈土。如同進入長安城，東西南北都可以進入；進入后就是一座城，沒有另外的天子都城。普賢（Samantabhadra）是佛的長子，文殊（Manjusri）是七佛的老師；（他們）接受授記以及迴向，這是果位往生。釋迦種姓（Sakya）得到法忍，善財（Sudhana）證得佛果；親身侍奉阿彌陀佛（Amitabha），這是菩薩往生。龍樹（Nagarjuna）破除有無的執著，祈婆（不確定）具有最殊勝的根器；都得到佛的授記，這是禪師往生。聽聞佛法心生信樂，誦唸和受持諷誦；如同大石頭放在船上，這是下等根器的人往生。阿難（Ananda）是世間聽聞最多的，是佛弟子中的第一；（但）不如念一句佛，就能頓悟諸經的法義。為什麼那些只做義理解釋的人，卻輕視唸佛呢？各種正念的法門，經典中都詳細記載著。

【English Translation】 English version 'The eloquence of great learning, even if divided into hundreds of thousands of parts, does not equal one part of reciting the Buddha's name.'

The Great Collection Sutra (Mahasamgraha Sutra) says: 'If a person single-mindedly recites the name of a Buddha in one direction, whether walking or sitting, for seven seven-day periods (49 days), they will see the Buddha appear in person and immediately be reborn in the Pure Land.'
The Lotus Samadhi Contemplation Sutra says: 'All sentient beings in the ten directions, with just one utterance of 'Namo Buddhaya' (Homage to the Buddha), will all become Buddhas. There is only the Great Vehicle, without two or three vehicles; all dharmas are of one form and one gate, namely, no birth and no death, the ultimate emptiness. Practicing such contemplation, the five desires will naturally be cut off, the five coverings will naturally be removed, the five roots will grow, and one will immediately attain samadhi.'
The Nagasena Sutra says: 'The king asked Nagasena (a Buddhist monk): 'If a person creates evil deeds in life, but recites the Buddha's name at the time of death, they can be reborn in the Buddha-land; I do not believe this statement.' Nagasena replied: 'It is like placing a large stone on a boat, and therefore it does not sink; although a person originally does evil, because of reciting the Buddha's name, they will not enter Niraya (hell). Those small stones that sink are like people who do evil and do not know to recite the Buddha's name, and thus enter Niraya.'

Verse:

The golden mouth of the Tathagata praises the Western Pure Land. Like entering the city of Chang'an, one can enter from the east, west, north, and south; Once entered, it is one city, with no separate capital of the Son of Heaven. Samantabhadra is the eldest son of the Buddha, Manjusri is the teacher of the seven Buddhas; Receiving predictions and dedicating merit, this is rebirth at the fruition stage. The Sakya lineage obtains Dharma-endurance, Sudhana attains Buddhahood; Personally attending to Amitabha Buddha, this is the rebirth of Bodhisattvas. Nagarjuna breaks through the attachment to existence and non-existence, (unclear) has the most supreme roots; All receive the Buddha's prediction, this is the rebirth of Chan masters. Hearing the Buddha's teachings with joy and faith, reciting and upholding the sutras; Like placing a large stone on a boat, this is the rebirth of those with inferior capacity. Ananda is the most learned in the world, the foremost among the Buddha's disciples; But it is not as good as reciting the name of one Buddha, which allows one to instantly understand the Dharma of all sutras. Why do those who only do textual interpretations despise reciting the Buddha's name? All the methods of right mindfulness are recorded in detail in the sutras.

但一大乘法，　　無二亦無三；　奉勸悟達士，　　趁時歇狂解。　一心念阿彌，　　蓮花唸唸生；　此是常寂光，　　非報非方便。　作是觀為正，　　勿妄生分別；　禪教律三乘，　　同歸凈土海。　一切法皆入，　　是無上普門；　教海義無量，　　甕觀舍少許。　一臠遍鼎味，　　是中有全藏。

西方合論卷之三(終) 大正藏第 47 冊 No. 1976 西方合論

西方合論卷之四

第四教相門

夫一大藏教，如器銜空；空無相體，器有方圓。器盡空除，緣亡教滅。是故隨緣普應，則涅槃真如，一器也；稱智自在，則名相專持，一空也。藥無定方，定方以病。豈謂玉屑珊瑚無上妙藥，概以治四百四病哉！夫病除藥貴，便溺即是醍醐；異證同方，參苓化為酖毒。何況無上醫王，治三乘出世之藥，療人天聲聞凡夫等瘡者哉。故先德約教，或一或多，名相雖別，理趣是同。道人不揣固陋，竊附先哲，分別諸句，用彰一乘；庶使觀者知凈土法門，攝一代時教，毋為儱侗禪宗、輕狂義虎所誑惑云爾。

一、純有教。　二、趨寂教。　三、有餘教(上三教分攝)。

四、無餘教。　五、頓悟教。　六、圓極教(上三教全攝)。

一、純有教者

【現代漢語翻譯】現代漢語譯本但唯一的大乘佛法，沒有二乘，也沒有三乘；奉勸覺悟通達之士，趁著現在停止狂妄的理解。一心念誦阿彌陀佛（Amitabha），蓮花隨著念頭而生；這才是常寂光（Eternal Tranquil Light），不是應身佛，也不是方便法。作這樣的觀想才是正確的，不要妄自產生分別；禪宗、教宗、律宗這三乘，最終都歸向凈土（Pure Land）大海。一切法都融入其中，這是無上的普門（Universal Gate）；經教的意義無量無邊，用小甕觀看只能捨棄大部分。吃一塊肉就能知道整個鼎的味道，這其中包含了全部。

《西方合論》卷三（終）《大正藏》第47冊 No. 1976 《西方合論》

《西方合論》卷四

第四教相門

一大藏教，就像器皿容納虛空；虛空沒有相狀和本體，器皿有方形和圓形。器皿用盡虛空依然存在，因緣消亡教法也隨之寂滅。因此，隨順因緣普遍應化，那麼涅槃（Nirvana）真如（Tathata），就是一個器皿；依據智慧自在運用，那麼名相專一執持，就是一個虛空。藥物沒有固定的方子，固定的方子是爲了治療疾病。難道說玉屑珊瑚是無上的妙藥，就可以用來治療所有的四百零四種疾病嗎！疾病消除藥物就顯得珍貴，糞便尿液也可以變成醍醐（酥酪，比喻佛法至味）；不同的癥狀用相同的方子，人蔘茯苓也會變成毒藥。更何況無上的醫王，用三乘出世的藥物，治療人天、聲聞（Sravaka）凡夫等人的瘡傷呢。所以前代的賢德概括教法，或者說一乘，或者說多乘，名相雖然不同，道理和趣味卻是一樣的。道人不揣冒昧，私自附和先賢哲人的觀點，分別解釋這些語句，用來彰顯一乘的道理；希望讓閱讀的人知道凈土法門，統攝一代時教，不要被懵懂的禪宗、輕狂的義虎所迷惑啊。

一、純有教。二、趨寂教。三、有餘教（以上三教是分別攝入的）。

四、無餘教。五、頓悟教。六、圓極教（以上三教是完全攝入的）。

一、純有教是指

【English Translation】 English version But the one Great Vehicle Dharma, is neither two nor three; I advise enlightened scholars, to cease their wild interpretations in time. Single-mindedly recite Amitabha (Amitabha - Infinite Light Buddha), lotus flowers are born with each thought; This is the Eternal Tranquil Light (Eternal Tranquil Light), not the Nirmāṇakāya (Transformation Body), nor expedient means. To contemplate in this way is correct, do not give rise to false distinctions; The three vehicles of Zen, Doctrine, and Discipline, all return to the Pure Land (Pure Land) sea. All dharmas enter into it, this is the unsurpassed Universal Gate (Universal Gate); The meaning of the teachings is immeasurable, viewing with a small jar only abandons much. One piece of meat reveals the flavor of the entire pot, within it is the complete treasure.

Western Synthesis Treatise Volume 3 (End) Taisho Tripitaka Volume 47 No. 1976 Western Synthesis Treatise

Western Synthesis Treatise Volume 4

Chapter 4: Doctrine and Characteristics

The one great collection of teachings is like a vessel containing space; space has no form or substance, but vessels have shapes like squares and circles. When the vessel is exhausted, space remains; when conditions cease, the teachings also vanish. Therefore, responding universally according to conditions, then Nirvana (Nirvana) and Suchness (Tathata) are one vessel; relying on wisdom and freely applying it, then specific adherence to names and forms is one space. Medicine has no fixed prescription, fixed prescriptions are for curing illnesses. How can we say that jade powder and coral, being unsurpassed wonderful medicines, can be used to treat all four hundred and four diseases! When the illness is cured, the medicine becomes precious; excrement and urine can become ghee (clarified butter, a metaphor for the supreme taste of the Dharma); different symptoms with the same prescription, ginseng and poria can transform into poison. How much more so the unsurpassed King of Physicians, using the three vehicles' world-transcending medicine, to heal the wounds of humans, devas, Sravakas (Sravaka - Hearers), ordinary beings, and others. Therefore, the virtuous ones of the past summarized the teachings, either as one vehicle or many vehicles; although the names and forms are different, the principles and interests are the same. This Daoist, without considering his own ignorance and shallowness, secretly agrees with the views of the wise predecessors, separately explaining these sentences, in order to reveal the principle of the one vehicle; hoping to let the readers know that the Pure Land Dharma gate encompasses the teachings of a lifetime, and not be deceived by the muddled Zen sect or the reckless tigers of doctrine.

Purely Provisional Teaching.
Teaching Tending Towards Tranquility.
Teaching with Remainder (The above three teachings are separately included).
Teaching without Remainder.
Teaching of Sudden Enlightenment.
Teaching of Perfect Completion (The above three teachings are completely included).
The Purely Provisional Teaching refers to

，為諸凡夫耽著愛染，造諸黑業；如來悲憫，為說地獄苦、餓鬼苦、畜生苦、無福德著我所苦，欲生人天，當修善根。如佛初成道，為提胄說世間因果；五百賈人，同受五戒，先懺悔五逆、十惡、謗法等罪，是為有教。《觀經》修三福中，首言孝養父母，奉事師長，慈心不殺，修十善業；又《無量壽經》，極言五惡、五痛、五燒之苦，教化群生令持五善，亦攝此義。然是經為求往生遮諸不善，非是忻心人天小果，修持是同，證果即別。如《楞嚴》、《華嚴》諸方等，雖不單說，亦兼帶之，不名純有。《觀經鈔》曰：「圓頓行者，豈違小乘出家之式、三歸眾戒威儀等事？」又曰：「得前前者，不得後後；得後後者，必得前前。何以故？一切諸佛，無不以十善而得度故。」《華嚴經》曰：「十不善業道，是地獄、畜生、餓鬼受生之因。十善業道，是人天乃至有頂處受生之因。又此上品十善業道，以智慧修習，心狹劣故、怖三界故、闕大悲故、從他聞聲而瞭解故，成聲聞乘。又此上品十善業道，修治清凈，不從他教，自覺悟故；大悲方便，不具足故，悟解甚深因緣法故，成獨覺乘。又此上品十善業道，修治清凈，心廣無量故、具足悲愍故、方便所攝故、發生大愿故、不捨眾生故、希求諸佛大智故、凈治菩薩諸地故、凈修一切

【現代漢語翻譯】現代漢語譯本：對於那些沉溺於愛慾、造作各種惡業的凡夫，如來以慈悲之心，為他們宣說地獄的苦、餓鬼的苦、畜生的苦、以及因缺乏福德而執著于『我』和『我所』的痛苦。爲了讓他們能夠往生人天善道，教導他們應當修習善根。如同佛陀初成道時，為提謂（Tapussa）和跋梨迦（Bhallika）兩位商人宣說世間的因果；五百位商人一同受持五戒，首先懺悔五逆罪、十惡業、誹謗佛法等罪行，這便是『有教』的含義。《觀無量壽經》中修習三福時，首先提到孝養父母、奉事師長、慈心不殺、修習十善業；另外，《無量壽經》也極力闡述五惡、五痛、五燒的痛苦，教化眾生受持五善，也包含了這個意義。然而，這部經是爲了求往生西方極樂世界而遮止各種不善業，並非是欣求人天小果。雖然修持的方法相同，但證得的果位卻不同。如同《楞嚴經》、《華嚴經》等諸方等經典，雖然沒有單獨宣說，但也兼帶提及，不能說是純粹的有教。《觀經鈔》中說：『圓頓根性的修行者，難道會違背小乘出家的儀軌、三歸依、眾戒律儀等事嗎？』又說：『得到前面（的果位）的，不一定能得到後面（的果位）；得到後面（的果位）的，必定能得到前面（的果位）。為什麼呢？因為一切諸佛，沒有不是通過修習十善業而得到解脫的。』《華嚴經》中說：『十不善業道，是地獄、畜生、餓鬼受生的原因。十善業道，是人天乃至有頂天受生的原因。又，這上品十善業道，以智慧修習，因為心胸狹隘、畏懼三界、缺乏大悲心、從他人處聽聞佛法而理解，成就聲聞乘。又，這上品十善業道，修治清凈，不依靠他人教導，自覺覺悟；因為大悲方便不具足，悟解甚深因緣法，成就獨覺乘。又，這上品十善業道，修治清凈，因為心胸廣大無量、具足悲憫心、被方便法所攝持、發起大愿、不捨棄眾生、希求諸佛的大智慧、清凈菩薩的各個階位、清凈修習一切

【English Translation】 English version: For those ordinary beings who are attached to love and desire, creating all kinds of black karma, the Tathagata, with compassion, speaks of the suffering of hell, the suffering of hungry ghosts, the suffering of animals, and the suffering of being attached to 'self' and 'what belongs to self' due to a lack of merit. To be born in the realms of humans and gods, they should cultivate roots of goodness. Just as when the Buddha first attained enlightenment, he spoke to Tapussa (提胄) and Bhallika (提謂) about the causes and effects of the world; five hundred merchants together received the five precepts, first repenting of the five rebellious acts, the ten evil deeds, slandering the Dharma, and other offenses, this is what is meant by 'having teachings'. In the 'Contemplation Sutra', when cultivating the three blessings, it is first mentioned to be filial to parents, serve teachers, have a compassionate heart and not kill, and cultivate the ten good deeds; also, the 'Infinite Life Sutra' extensively explains the suffering of the five evils, five pains, and five burnings, teaching sentient beings to uphold the five good deeds, which also includes this meaning. However, this sutra is to prevent all unwholesome karma for the sake of seeking rebirth in the Pure Land, not to rejoice in the small fruits of humans and gods. Although the methods of cultivation are the same, the fruits attained are different. Like the 'Surangama Sutra', 'Avatamsaka Sutra', and other Vaipulya sutras, although they do not speak of it alone, they also mention it incidentally, and cannot be called purely 'having teachings'. The 'Commentary on the Contemplation Sutra' says: 'How could practitioners of the perfect and sudden teaching violate the rules of leaving home in the Hinayana, the three refuges, the precepts, and matters of deportment?' It also says: 'Those who attain the former (fruit) do not necessarily attain the latter (fruit); those who attain the latter (fruit) will certainly attain the former (fruit). Why? Because all Buddhas have attained liberation through cultivating the ten good deeds.' The 'Avatamsaka Sutra' says: 'The ten unwholesome karmic paths are the cause of rebirth in hell, as animals, and as hungry ghosts. The ten wholesome karmic paths are the cause of rebirth in the realms of humans and gods, even up to the peak of existence. Furthermore, these superior ten wholesome karmic paths, cultivated with wisdom, because of a narrow mind, fear of the three realms, lack of great compassion, and understanding through hearing the Dharma from others, lead to the Sravaka vehicle. Furthermore, these superior ten wholesome karmic paths, cultivated purely, not relying on the teachings of others, but awakening on one's own; because great compassion and skillful means are not complete, and understanding the profound Dharma of dependent origination, lead to the Pratyekabuddha vehicle. Furthermore, these superior ten wholesome karmic paths, cultivated purely, because of a vast and immeasurable mind, complete compassion, being embraced by skillful means, generating great vows, not abandoning sentient beings, aspiring to the great wisdom of all Buddhas, purifying the stages of the Bodhisattva, and purely cultivating all

諸度故，成菩薩廣大行。又此上上十善業道，一切種清凈故，乃至證十力無畏故，一切佛法皆得成就。是故我今等行十善，應令一切具足清凈，乃至菩薩如是積集善根，成就善根、增長善根、思惟善根、繫念善根、分別善根、愛樂善根、修習善根、安住善根，菩薩摩訶薩如是積集諸善根已，以此善根，所得依果，修菩薩行，于唸唸中，見無量佛，如其所應承事供養。」又云：「雖無所作，而恒住善根。」又云：「雖知諸法無有所依，而說依善法而得出離。」奉勸悟達之士，猛省永嘉豁達之言，早尋白社不請之友。勿輕戒律，天上無作業之佛；勿貪虛名，地下有對證之鬼。蓮邦不遠，請即加鞭。

二、趨寂教者，即二乘寂滅之教，趨向涅槃，于嚴土利他不生喜樂，是為小乘；與凈土大乘之教正反。今云分攝者，以《無量壽經》及《觀經》中，皆有須陀洹乃至得阿羅漢果故。先德云：「小乘不生，據決定性不生；此中明生，為在此間先發大乘心，熏成種子，退心下地，要由垂終回小向大故生。」

問曰：「既迴心向大，何故至彼，復證小果？」

釋曰：「以退大既久，習小功深，是故彼佛稱習說小，且令證果；又此證小果者，不守小位而住，還起大心進行彌速，或五劫或十劫，得成初地，如是階級，猶

【現代漢語翻譯】現代漢語譯本諸度（paramita，到達彼岸的方法）的緣故，成就菩薩廣大之行。又此上上的十善業道，一切種類都清凈的緣故，乃至證得十力（tathagatabalani，如來的十種力量）無畏（vaisaradyani，無所畏懼）的緣故，一切佛法都能成就。因此我現在平等地行持十善，應當令一切都具足清凈，乃至菩薩這樣積集善根，成就善根、增長善根、思惟善根、繫念善根、分別善根、愛樂善根、修習善根、安住善根，菩薩摩訶薩這樣積集諸善根后，以此善根，所得的依果，修菩薩行，于唸唸中，見無量佛，如其所應承事供養。」又說：『雖無所作，而恒住善根。』又說：『雖知諸法無有所依，而說依善法而得出離。』奉勸覺悟通達的人士，猛然醒悟永嘉（Yongjia，唐代禪師）豁達的言論，早日尋訪白社（Baisha，指蓮社）不請自來的朋友。不要輕視戒律，天上沒有不修作業而成就的佛；不要貪圖虛名，地下有對質驗證的鬼。蓮邦（lianbang，指西方極樂世界）不遠，請立即加鞭努力。二、趨寂教者，即二乘（sravakayana and pratyekabuddhayana，聲聞乘和緣覺乘）寂滅之教，趨向涅槃（nirvana，寂滅），對於莊嚴國土利益眾生不生喜樂，這是小乘（hinayana，小乘）；與凈土大乘（mahayana，大乘）之教正相反。現在說分攝，是因為《無量壽經》（Amitayus Sutra）及《觀經》（Visualization Sutra）中，都有須陀洹（srotapanna，預流果）乃至得阿羅漢（arhat，無學果）果的緣故。先德說：『小乘不生，是根據決定性不生而言；此中說明生，是因為在此間先發大乘心，熏習成種子，退心下地，要由臨終回小向大才能往生。』問：『既然迴心向大，為何到那裡，又證小果？』答：『因為退大已經很久，習小功夫很深，因此彼佛稱習說小，暫且令其證果；又此證小果者，不守小位而住，還會發起大心進行很快，或者五劫或者十劫，就能成就初地（prathama-bhumi，歡喜地），像這樣循序漸進，仍然是菩薩的階位。』

【English Translation】 English version By means of all the paramitas (ways to reach the other shore), the vast practices of a Bodhisattva are accomplished. Moreover, because these supreme ten wholesome karmic paths are pure in every way, even to the point of attaining the Ten Powers (tathagatabalani, the ten powers of a Tathagata) and Fearlessness (vaisaradyani, fearlessness), all Buddha-dharmas can be achieved. Therefore, I now equally practice the Ten Wholesome Deeds, and should ensure that everything is fully pure, to the extent that Bodhisattvas accumulate roots of goodness in this way, accomplishing roots of goodness, increasing roots of goodness, contemplating roots of goodness, focusing on roots of goodness, distinguishing roots of goodness, delighting in roots of goodness, cultivating roots of goodness, and abiding in roots of goodness. After Bodhisattva-Mahasattvas have accumulated all these roots of goodness, with these roots of goodness, and the resulting fruits, they cultivate the practices of a Bodhisattva, seeing countless Buddhas in every moment, and serving and making offerings to them as appropriate.』 It is also said: 『Although there is nothing to do, one constantly dwells in roots of goodness.』 It is also said: 『Although one knows that all dharmas have no basis, one speaks of relying on wholesome dharmas to attain liberation.』 I urge those who are enlightened and understanding to awaken sharply to the broad-minded words of Yongjia (Yongjia, a Chan master of the Tang Dynasty), and to seek out the uninvited friends of the White Lotus Society (Baisha, referring to the Lotus Society) early. Do not belittle the precepts, for there are no Buddhas in the heavens who have not cultivated deeds; do not covet empty fame, for there are ghosts in the underworld who will confront and verify. The Lotus Land (lianbang, referring to the Western Pure Land) is not far away, please spur yourself on immediately. Secondly, those who tend towards the teaching of quiescence are those who follow the teaching of the Two Vehicles (sravakayana and pratyekabuddhayana, the Hearer Vehicle and the Solitary Buddha Vehicle) of quiescence and extinction, tending towards Nirvana (nirvana, extinction), and do not generate joy and delight in adorning the land and benefiting beings; this is the Hinayana (hinayana, Small Vehicle), which is the opposite of the Pure Land Mahayana (mahayana, Great Vehicle) teaching. Now, the term 『partially included』 is used because in the Amitayus Sutra and the Visualization Sutra, there are those who attain the fruit of Srotapanna (srotapanna, Stream-enterer) and even Arhat (arhat, one who is free from learning). A former virtuous person said: 『The non-arising of the Small Vehicle refers to non-arising based on a determined nature; the arising mentioned here is because one initially aroused the Mahayana mind in this realm, cultivating it into a seed, and then regressed to a lower level, and can only be reborn by turning from the Small to the Great at the time of death.』 Question: 『Since one has turned the mind towards the Great, why does one attain the fruit of the Small there?』 Answer: 『Because one has regressed from the Great for a long time, and the effort in the Small is deep, therefore that Buddha speaks of the Small according to their habits, temporarily allowing them to attain the fruit; moreover, those who attain the fruit of the Small do not abide in the position of the Small, but will arouse the Great Mind and progress quickly, perhaps in five kalpas or ten kalpas, they will attain the First Ground (prathama-bhumi, the Ground of Joy), and in this way, step by step, they are still at the level of a Bodhisattva.』

是殊勝，是故不同。又云：經中亦有頻婆證阿那含，然非此教正所被機；今從正為韋提希等宣凈土觀，尚非通別，豈是小乘？如迦文出世，亦有聲聞。畢竟大乘是正，以羊鹿等車，非實車故。」

三、有餘教者，了二空真理，修習萬行，趣大乘佛果。唯不許闡提、二乘成佛；謂闡提無性、二乘定性，決不可成；未盡大乘真理故，名有餘。此經言：「除五逆不生。」又云：「二乘種不生。」教義似同，二乘上已釋竟。言五逆不生者，以謗法故，以無信心，非是無性，決不可成。故《觀經》中，毀戒眾生臨終惡相見者，聞贊佛功德，地獄猛火化清涼風。乃至五逆十惡，具足十念者，見金蓮華，猶如日輪，一剎那頃，皆得往生。此是自性不思議功德，仗不思議佛力，得顯現故。若不具足佛性，如頑石濁滓，豈能透月？當知念能顯性，如是往生，是性力故。如日能顯空，空非因日。是故一切眾生，皆成佛故，不同始教有餘之教。

四、無餘教者，一切眾生平等一性，悉當成佛，是為大乘極則之教；唯一自心為教體，故云無餘。今此凈土法門，依正信愿等法，究極皆歸一心。故經中言：「一心不亂，即得往生。」又《大本》三輩生彼者，皆云發無上菩提之心。菩提心者，即佛性是。《華嚴經》曰：「菩提心者，猶如

【現代漢語翻譯】是殊勝，所以才不同。又說：『經中也有頻婆（Bimbisara，印度國王，佛陀的早期贊助者）證得阿那含（Anāgāmin，佛教修行的一個階段），但那並非此教法主要針對的根機；現在爲了韋提希（Vaidehi，王舍城國王后）等人宣說凈土觀，尚且不是通教和別教，又怎麼會是小乘呢？就像迦文（釋迦牟尼佛）出世，也有聲聞弟子。畢竟大乘才是正宗，因為用羊車、鹿車等來比喻，並非真實的車。』

三、有餘教，是指了悟二空（人空和法空）真理，修習萬行，趨向大乘佛果的教法。唯獨不認可闡提（Icchantika，斷善根者）和二乘（聲聞和緣覺）能夠成佛；認為闡提沒有佛性、二乘是定性，絕對不可能成佛；因為沒有窮盡大乘真理，所以稱為有餘教。此經說：『除了犯五逆罪的人不能往生。』又說：『二乘的種子不能往生。』教義似乎相同，二乘的問題上面已經解釋過了。說到犯五逆罪的人不能往生，是因為他們誹謗佛法，因為他們沒有信心，並非是沒有佛性，絕對不可能成佛。所以《觀經》中，毀犯戒律的眾生臨終時見到惡相，聽到讚歎佛的功德，地獄的猛火化為清涼的風。乃至犯五逆十惡的人，具足十念，見到金蓮花，猶如日輪，在一剎那間，都能往生。這是自性不可思議的功德，依靠不可思議的佛力，才得以顯現。如果不是具足佛性，就像頑石濁滓，怎麼能透出月光？應當知道唸佛能夠顯現佛性，像這樣往生，是佛性的力量。就像太陽能夠顯現天空，天空並非因為太陽而存在。因此一切眾生都能成佛，不同於始教的有餘教。

四、無餘教，是指一切眾生平等具有佛性，都應當成佛，這是大乘最究竟的教法；唯一以自心為教法的本體，所以稱為無餘。現在這個凈土法門，依靠正信、愿、行等法，最終都歸於一心。所以經中說：『一心不亂，就能往生。』又《大本阿彌陀經》中三輩往生的人，都說發無上菩提之心。菩提心，就是佛性。《華嚴經》說：『菩提心，猶如……』

【English Translation】 It is supreme, therefore it is different. It is also said: 'In the sutras, Bimbisara (Bimbisara, an Indian king and early patron of the Buddha) also attained Anāgāmin (Anāgāmin, a stage of Buddhist practice), but that is not the primary target of this teaching; now, for Vaidehi (Vaidehi, queen of King Bimbisara) and others, the Pure Land contemplation is taught, which is not even a common or distinct teaching, how could it be a Hinayana teaching? Just as when Shakyamuni Buddha appeared in the world, there were also Śrāvakas (Śrāvakas, disciples who hear and follow the teachings). After all, Mahayana is the true teaching, because the carts of sheep and deer are not real carts.'

Third, the Teaching with Remainder (有餘教) refers to the teaching that understands the truth of the two emptinesses (emptiness of self and emptiness of phenomena), cultivates myriad practices, and strives towards the Mahayana Buddhahood. It uniquely does not acknowledge that Icchantikas (Icchantika, those who have severed their roots of goodness) and the Two Vehicles (Śrāvakas and Pratyekabuddhas) can attain Buddhahood; it believes that Icchantikas have no Buddha-nature and the Two Vehicles have a fixed nature, so they can never attain Buddhahood; because it has not exhausted the truth of Mahayana, it is called the Teaching with Remainder. This sutra says: 'Except for those who commit the five heinous offenses, they will not be reborn.' It also says: 'The seeds of the Two Vehicles will not be reborn.' The teachings seem similar, but the issue of the Two Vehicles has already been explained above. As for those who commit the five heinous offenses not being reborn, it is because they slander the Dharma, because they have no faith, not because they have no Buddha-nature, so they can never attain Buddhahood. Therefore, in the Contemplation Sutra, when beings who have broken the precepts see evil omens at the time of death, upon hearing the praise of the Buddha's merits, the fierce fires of hell are transformed into cool breezes. Even those who have committed the five heinous offenses and the ten evil deeds, if they have complete ten recitations, will see golden lotus flowers, like the sun, and in an instant, they will all be reborn. This is the inconceivable merit of self-nature, relying on the inconceivable power of the Buddha, so that it can be manifested. If one does not possess Buddha-nature, like stubborn stones and turbid dregs, how can they transmit moonlight? It should be known that reciting the Buddha's name can manifest Buddha-nature, and such rebirth is due to the power of Buddha-nature. Just as the sun can reveal the sky, but the sky does not exist because of the sun. Therefore, all beings can attain Buddhahood, which is different from the Teaching with Remainder of the Initial Teaching.

Fourth, the Teaching without Remainder (無餘教) refers to the teaching that all beings equally possess Buddha-nature and should all attain Buddhahood, which is the ultimate teaching of Mahayana; it uniquely takes one's own mind as the substance of the teaching, so it is called the Teaching without Remainder. Now, this Pure Land Dharma-door, relying on the Dharma of true faith, aspiration, and practice, ultimately all return to one mind. Therefore, the sutra says: 'With one mind unperturbed, one can be reborn.' Also, in the Larger Sutra of Immeasurable Life, those who are reborn in the three grades all say that they have aroused the mind of unsurpassed Bodhi. The mind of Bodhi is Buddha-nature. The Avatamsaka Sutra says: 'The mind of Bodhi is like...'

種子，能生一切諸佛法故；猶如良田，能長眾生白凈法故；猶如大地，能持一切世間故；猶如凈水，能洗一切煩惱垢故；猶如大風，普於世間無所礙故；猶如盛火，能燒一切諸見薪故。」廣在彼經。當知菩提心是鐵炮中利藥，唸佛是藥線，《華嚴》初發心時，便成正覺，即是此義。菩薩五位加行，亦只是藥中引線耳。無量妙行，詎有加一行三昧之外者哉？

五、頓悟教者，《長者論》曰：「但一念不生，即名為佛，不從地位漸次而說，故立為頓教。」如《思益經》得諸法正性者，不從一地至一地。《楞伽經》曰：「十地則為初，初則為八地，乃至無所有何次。」當知頓者即是不歷階級之義。天臺《觀經疏》曰：「頓悟漸入，此即頓教，正為韋提希及諸侍女，並是凡夫未證小果，故知是頓，不從漸入。」《鈔》曰：「今經頓者，乃于化法以圓為頓。何故？無生忍位，別在初地，圓在初住；別教凡夫，經無數劫，方至此位；唯有圓教，即生可入。」今就韋提希即身得忍，判為頓者，是圓頓故。又他經說，受菩薩戒，身身相續戒行不缺，經一劫二劫三劫，始至初發心住；如是修行十波羅蜜等無量行愿，相續不斷，滿一萬劫，至第六正性住；從是修行增進，始至第七不退住。今此經中，五逆十惡，持名即生，皆得不退，

【現代漢語翻譯】現代漢語譯本：菩提心就像種子，因為它能產生一切諸佛之法；又像肥沃的良田，因為它能生長眾生清凈的善法；又像大地，因為它能承載世間萬物；又像清澈的凈水，因為它能洗滌一切煩惱污垢；又像狂風，因為它在世間通行無阻；又像熊熊烈火，因為它能焚燒一切邪見之薪。』這些在其他經典中有廣泛的闡述。應當知道，菩提心好比鐵炮中威力強大的火藥，而唸佛就像點燃火藥的藥線。《華嚴經》中說，最初發菩提心時，就已成就正覺，說的就是這個道理。菩薩五位加行，也只是藥引而已。無數的微妙修行，難道有超出加一行三昧之外的嗎？五、頓悟教。《長者論》說：『只要一念不生，就可稱為佛，不從地位漸次而說，所以立為頓教。』如《思益經》中說，證得諸法正性者，不從一地到另一地。《楞伽經》說：『十地就是初地，初地就是八地，乃至無所有，哪裡有什麼次第可言？』應當知道，『頓』的意思就是不經歷階級次第。天臺宗《觀經疏》說：『頓悟漸入，這就是頓教，正是為韋提希夫人和她的侍女們而設，她們都是凡夫，尚未證得小乘果位，所以知道這是頓教，不是從漸入。』《鈔》中說：『今經所說的『頓』，是從教化的方法上來說，以圓教為頓教。為什麼呢？因為無生忍的果位，在別教中是在初地，而在圓教中是在初住；別教的凡夫，要經過無數劫才能達到這個果位；只有圓教，當下就可證入。』現在就韋提希夫人即身證得無生忍，判為頓教，是因為這是圓頓之教的緣故。另外，其他經典中說，受菩薩戒后，生生世世相續不斷地持守戒行，經過一劫、二劫、三劫，才達到初發心住；這樣修行十波羅蜜等無量行愿，相續不斷，滿一萬劫，才達到第六正性住；從此修行增進，才達到第七不退住。而這部經中，五逆十惡之人，只要持唸佛名，當下就能得到不退轉的果位。

【English Translation】 English version: The Bodhi-mind is like a seed, because it can produce all the Dharmas of all Buddhas; it is like fertile land, because it can grow the pure and virtuous Dharmas of sentient beings; it is like the earth, because it can support all things in the world; it is like pure water, because it can wash away all the defilements of afflictions; it is like a great wind, because it pervades the world without obstruction; it is like a blazing fire, because it can burn all the fuel of wrong views.』 These are extensively elaborated in other sutras. It should be known that the Bodhi-mind is like the powerful gunpowder in a cannon, and mindfulness of the Buddha is like the fuse that ignites the gunpowder. The Avatamsaka Sutra says that when one first arouses the Bodhi-mind, one immediately attains perfect enlightenment, which is the meaning of this. The five stages of practice for Bodhisattvas are merely the guiding thread in the medicine. How could countless wonderful practices be outside of the Samadhi of adding one practice? 5. The Sudden Enlightenment Teaching. The Elder's Treatise says: 『As long as a single thought does not arise, one can be called a Buddha. It does not speak of gradual progression through stages, so it is established as the Sudden Teaching.』 As the Vimalakirti Sutra says, one who attains the true nature of all Dharmas does not go from one stage to another. The Lankavatara Sutra says: 『The tenth stage is the first, and the first is the eighth, and so on, until there is nothing. What order is there?』 It should be known that 『sudden』 means not going through stages. The Tiantai School's Commentary on the Contemplation Sutra says: 『Sudden enlightenment and gradual entry, this is the Sudden Teaching, which is precisely for Lady Vaidehi (wife of King Bimbisara) and her attendants, who are all ordinary people who have not yet attained the fruits of the Lesser Vehicle, so we know that this is sudden, not gradual entry.』 The Commentary says: 『The 『sudden』 spoken of in this sutra refers to the method of teaching, taking the perfect teaching as the sudden teaching. Why? Because the stage of non-origination forbearance (anutpattika-dharma-kshanti), in the Distinct Teaching, is at the first ground (bhumi), while in the Perfect Teaching, it is at the first dwelling (住, a stage in the Avatamsaka Sutra's 52 stages of practice); ordinary people in the Distinct Teaching take countless eons to reach this stage; only in the Perfect Teaching can one enter immediately.』 Now, judging that Lady Vaidehi attains non-origination forbearance in this very life and body as sudden, is because this is the Perfect and Sudden Teaching. Furthermore, other sutras say that after receiving the Bodhisattva precepts, one continuously upholds the precepts and conduct life after life, and after one, two, or three eons, one reaches the first stage of arousing the Bodhi-mind; thus, practicing the ten paramitas (perfections) and countless vows continuously, and after ten thousand eons, one reaches the sixth stage of Correct Nature; from there, one progresses in practice and reaches the seventh stage of Non-retrogression. But in this sutra, those who commit the five rebellious acts (五逆) and the ten evil deeds (十惡), as long as they recite the Buddha's name, immediately attain the stage of non-retrogression.

正合頓義。如《觀經》中「是心作佛，是心是佛」等語，皆直指心宗，更無迂迴。且如阿彌一聲，是非俱刬，何等直截，故古人謂之頭則公案。鑊湯波底豈貯寒冰；烈火焰中詎容寸草。達磨復起，不易吾說；更或踟躕，萬里千年。

六、圓極教者，慈恩《通贊》曰：「此方先德，總判經論有四宗：一、立性宗；二、破性宗；三、破相宗；四、顯實宗。《涅槃》、《法華》、《華嚴》等，是顯于真實中道義，舍化城而歸寶所，故知《彌陀經》乃第四宗也。又以教準宗，宗有其八：一、我法俱有宗；二、有法無我宗；三、法無去來宗；四、現通假實宗；五、俗妄真實宗；六、諸法但名宗；七、勝義皆空宗；八、應理圓實宗。如《華嚴》及《彌陀經》是第八宗收。」又若真歇了禪師等，以帝網千珠，發明凈土圓融之義，諸書具載。近有老宿，以《華嚴》配此經，謂圓全攝此，此分攝圓，得圓少分，分屬圓故。據經判義，甚有旨趣。但圓極義者，無全無分，如月在川，川川皆有全月，乃至瓶池寸水，亦是全月，無分月故；如風在樹，樹樹皆有全風，乃至片葉莖草，亦是全風，無分風故。若圓中有分者，圓即有段；若分中非全者，圓即不遍，分全雙乖，圓義不成。

今約蓮宗圓極，分五種義：一、剎海相含義；二、

三世一時義；三、無情作佛義；四、依正無礙義；五、充遍不動義。

一、剎海相含義者，一切諸佛報化國土，互相攝入，全他全此，而無留礙。若計不相入者，此即情見，情見非實。如一室中含一虛空，其中若人、若畜、若鬼、若蟲、若幾、若瓶、若架之類，皆依虛空建立。虛空屬人時，則諸鬼畜蟲幾瓶架所依之虛空，一切攝入人中；虛空屬鬼時，則諸人畜蟲幾瓶架所依之虛空，一切攝入鬼中；虛空屬蟲時，諸人鬼畜幾瓶架所依之虛空，一切攝入蟲中；乃至虛空屬架時，則諸人畜鬼蟲幾瓶所依之虛空，一切攝入架中。參而不雜，離亦不分，非入非不入。是故經云：「國土光凈遍無與等，徹照無量無數不可思議世界，如明鏡中現其形像。」當知凈方、濁土，交光相入，如千燈一室故。

二、三世一時義者，眾生情見，執有時分，過現未來等事；約實相中，即無時體可得。何以故？若計晦明是時者，晦明則是葉相，如病眼見青，非定相故；若計老少是時者，老少則是幻質，如敝網裹風，非定質故，云何是中而有實義？今約延促相入二義，以明時體：一、促中有延；二、延中有促。一、促中有延者，如人假寐，夢經種種城邑聚落及見故人，悲笑分明，經歷時月；醒而問人：「孰睡幾時？」侍者答言：「數千錢

【現代漢語翻譯】現代漢語譯本：三世一時義；三、無情作佛義；四、依正無礙義；五、充遍不動義。

一、剎海相含義，是指一切諸佛的報身和化身所居住的國土，互相攝入，完全是他方國土也是自身國土，而沒有任何阻礙。如果認為它們不互相攝入，這就是情見，情見是不真實的。比如一個房間中包含一個虛空，其中無論是人、畜生、鬼、蟲、幾案、瓶子、架子之類，都依靠虛空而存在。當虛空屬於人的時候，那麼鬼、畜生、蟲、幾案、瓶子、架子所依靠的虛空，就全部攝入到人中；當虛空屬於鬼的時候，那麼人、畜生、蟲、幾案、瓶子、架子所依靠的虛空，就全部攝入到鬼中；當虛空屬於蟲的時候，那麼人、鬼、畜生、幾案、瓶子、架子所依靠的虛空，就全部攝入到蟲中；乃至當虛空屬於架子的時候，那麼人、畜生、鬼、蟲、幾案、瓶子所依靠的虛空，就全部攝入到架子中。互相參與而不混雜，分離也不分割，非入非不入。所以經書上說：『國土光明清凈，遍及沒有可以相比的，徹底照耀無量無數不可思議的世界，就像明鏡中顯現它的形象。』應當知道清凈的佛國和污濁的土地，互相交融，光明互相攝入，就像一千盞燈放在一個房間里一樣。

二、三世一時義，是指眾生的情見，執著于有時間的分隔，比如過去、現在、未來等事；從實相的角度來說，就沒有時間這個實體可以得到。為什麼呢？如果認為黑夜和白天是時間，那麼黑夜和白天只是葉子的表象，就像生病的人的眼睛看到青色一樣，不是固定的表象；如果認為年老和年少是時間，那麼年老和年少只是虛幻的形體，就像破舊的漁網包裹著風一樣，不是固定的形體，怎麼能說其中有真實的意義呢？現在從延展和收縮互相攝入這兩個方面，來說明時間的本體：一、收縮中有延展；二、延展中有收縮。一、收縮中有延展，比如人打個盹，夢中經過各種城邑聚落，並且見到故人，悲傷和歡笑都非常清楚，經歷了很多時日；醒來后問人：『我睡了多久？』侍者回答說：『幾千文錢的時間。』

【English Translation】 English version: The meaning of the unity of the three periods of time; Three, the meaning of insentient beings becoming Buddhas; Four, the meaning of the unobstructedness of the dependent and the principal; Five, the meaning of all-pervading and unmoving.

First, the meaning of the interpenetration of Buddha-fields (Kṣetra-samudra): all the reward and transformation lands of all Buddhas interpenetrate each other, being entirely the other and entirely this, without any obstruction. If one thinks they do not interpenetrate, this is emotional view (bhāva-dṛṣṭi), and emotional views are not real. For example, a room contains a void, and within it, whether it be people, animals, ghosts, insects, desks, bottles, or shelves, all are established based on the void. When the void belongs to people, then the void relied upon by ghosts, animals, insects, desks, bottles, and shelves is all included in people; when the void belongs to ghosts, then the void relied upon by people, animals, insects, desks, bottles, and shelves is all included in ghosts; when the void belongs to insects, then the void relied upon by people, ghosts, animals, desks, bottles, and shelves is all included in insects; even when the void belongs to shelves, then the void relied upon by people, animals, ghosts, insects, desks, and bottles is all included in shelves. They participate without mixing, and are separate without dividing, neither entering nor not entering. Therefore, the sutra says: 'The Buddha-land is bright and pure, universally incomparable, thoroughly illuminating countless, immeasurable, inconceivable worlds, like images appearing in a clear mirror.' You should know that pure lands and impure lands interpenetrate each other with light, like a thousand lamps in one room.

Second, the meaning of the unity of the three periods of time (trikāla): sentient beings' emotional views cling to the division of time, such as past, present, and future events; from the perspective of reality (tattva), there is no such thing as a time entity to be found. Why? If one considers darkness and light to be time, then darkness and light are merely leaf-like appearances, like a diseased eye seeing blue, not a fixed appearance; if one considers old age and youth to be time, then old age and youth are merely illusory forms, like a tattered net wrapping wind, not a fixed form, so how can there be any real meaning in them? Now, based on the two meanings of extension and contraction interpenetrating each other, I will explain the essence of time: One, contraction contains extension; Two, extension contains contraction. One, contraction contains extension, for example, when a person dozes off, they dream of passing through various cities, villages, and seeing old friends, with sadness and joy clearly distinguished, experiencing many months; upon waking, they ask someone: 'How long have I slept?' The attendant replies: 'The time it takes to spend several thousand coins.'

時。」其人自思假寐無幾，云何經歷如許變態？了了記憶，非病非醉，展轉追惟是義，終不可得。二、延中有促者，如人二十忽得顛病，吞刀捉火，或為人言未來事，或對妻子嬉笑如常，及生男女，或忽能文，著種種書，經三十年。遇一異人，咒水與飲，其人如睡忽覺，即以二十為昨日事；家人屈指，為計歲月，出示子女，及種種書。其人自思：「本無歲月，焉有是事？」亦不復記病與不病。以是二喻，進退互觀，畢竟無有三世可得。是故經云：「觀彼久遠，猶若今日，經須臾間，歷事諸佛遍十方界。」是謂三世無間。三世無間者，時體不可得故。

三、無情作佛義者，權教中言，有情有佛性，無情無佛性，一切草木器界，不能成道及轉法輪。此是執情強計，屬意即有，屬物即無，不了諸法皆住法位。何以故？意是色故，是空根故，是往古來今故，是無情故，一無一切無故；青黃是意故，風鳴谷響是意故，草木瓦礫是意故，是有情故，一有一切有故。故知情之為情，亦可說自，亦可說物，不應說言誰無誰有。如一夫妻，共生一子，不應說言誰生誰不生。夫發毛介齒，亦是無情，與我俱佛耶？抑與我不俱佛耶？夢中見山見水見木見石，亦是無情，是情想攝耶？抑非情想攝耶？當知，是中尚無是我非我，云何更計有

【現代漢語翻譯】現代漢語譯本：『時。』那人自己思忖，只是小睡了一會兒，怎麼會經歷這麼多變故？清清楚楚地記得，不是生病也不是醉酒，反覆思索其中的道理，始終無法理解。二、延緩之中有快速的，比如一個人二十歲突然得了癲癇病，吞刀吐火，或者能說出別人未來的事情，或者對著妻子兒女嬉笑如常，並且生兒育女，或者突然能寫文章，寫出各種各樣的書，經過了三十年。遇到一個奇異的人，用咒語加持過的水給他喝，那人就像睡著后突然醒來，就認為二十歲是昨天的事情；家人掰著手指，為他計算歲月，拿出子女給他看，以及各種各樣的書。那人自己思忖：『本來就沒有歲月，哪裡會有這些事情？』也不再記得生病與不生病的事情。用這兩個比喻，進退互相觀察，終究沒有三世可以得到。所以經書上說：『觀察那久遠的事情，就像今天一樣，經過短暫的時間，經歷諸佛，遍佈十方世界。』這就是所說的三世沒有間隔。三世沒有間隔，是因為時間的本體不可得的緣故。三、無情之物也能成佛的道理：權教中說，有情眾生有佛性（Buddha-nature），無情眾生沒有佛性，一切草木器物，不能成道以及轉法輪（Dharma wheel）。這是執著于情識而強行推斷，歸於意念就說有，歸於事物就說沒有，不明白諸法都安住於法位。為什麼呢？因為意念是色（form）的緣故，是空（emptiness）的根源的緣故，是往古來今的緣故，是無情的緣故，一無所有就一切都沒有的緣故；青黃是意念的緣故，風聲山谷的迴響是意念的緣故，草木瓦礫是意念的緣故，是有情的緣故，一有所有就一切都有的緣故。所以知道情之所以為情，也可以說是自身，也可以說是外物，不應該說誰沒有誰有。就像一對夫妻，共同生了一個孩子，不應該說誰生了誰沒有生。丈夫的頭髮、毛髮、牙齒，也是無情之物，與我一同成佛嗎？還是與我不一同成佛呢？夢中見到山、見到水、見到樹木、見到石頭，也是無情之物，是被情想所攝持嗎？還是不被情想所攝持呢？應當知道，其中尚且沒有是我非我，怎麼能再去計較有

【English Translation】 English version: 『Time.』 That person thought to himself, 『I only dozed off for a short while, how could I have experienced so many changes?』 He remembered everything clearly, he was neither sick nor drunk, and he pondered the meaning repeatedly, but he could not understand it. Second, within delay, there is quickness, such as a person who suddenly develops epilepsy at the age of twenty, swallowing knives and spitting fire, or being able to tell others' future events, or laughing and playing with his wife and children as usual, and having children, or suddenly being able to write articles, writing all kinds of books, after thirty years. He met a strange person who gave him water blessed with mantras to drink, and the person woke up as if from a sleep, and thought that the age of twenty was yesterday's event; the family counted the years for him, showed him his children, and all kinds of books. The person thought to himself, 『Originally there was no time, how could there be these things?』 He no longer remembered whether he was sick or not. Using these two metaphors, observing back and forth, there is ultimately no three times to be obtained. Therefore, the scriptures say, 『Observing that distant past, it is like today, passing through a short period of time, experiencing all the Buddhas, pervading the ten directions.』 This is what is meant by the three times having no interval. The three times having no interval is because the substance of time cannot be obtained. Third, the meaning of inanimate objects becoming Buddhas: The provisional teachings say that sentient beings have Buddha-nature, and inanimate beings do not have Buddha-nature. All plants, trees, and objects cannot attain enlightenment or turn the Dharma wheel. This is clinging to emotions and forcibly calculating, saying that if it belongs to the mind, it exists, and if it belongs to matter, it does not exist, not understanding that all dharmas abide in their Dharma positions. Why? Because the mind is form, it is the root of emptiness, it is the past, present, and future, it is inanimate, and because if there is nothing, then there is nothing at all; blue and yellow are the mind, the sound of the wind and the echo of the valley are the mind, grass, trees, tiles, and gravel are the mind, they are sentient, and because if there is one, then there is everything. Therefore, knowing that emotion is emotion, it can be said to be oneself, and it can be said to be external objects, and it should not be said who has it and who does not have it. Like a husband and wife who have a child together, it should not be said who gave birth and who did not give birth. The husband's hair, fur, and teeth are also inanimate objects, will they become Buddhas with me? Or will they not become Buddhas with me? Seeing mountains, seeing water, seeing trees, and seeing stones in a dream are also inanimate objects, are they included in emotional thoughts? Or are they not included in emotional thoughts? It should be known that there is not even 'I' or 'not I' in it, how can one further calculate whether there is

情無情。是故經中道場寶樹，能凈諸根，風枝水響，咸宣妙法，無一物非佛身，無一物不轉法輪，豈是情見妄知所能計度。

四、依正無礙義者，依是器界，正是身根。若約凡情，即橫計有依有正，是義非實。何以故？若言虛空是依者，如人張口，則虛空入，乃至毛孔、骨節、心腹之內，皆有虛空。是依耶？是正耶？若言地水火風是依者，如人涎液，入器為水，發焦為土，兩手相觸成火，噓氣為風。是依耶？是正耶？是故經中：「無量寶華，一一華中，出三十六億那由他百千光明，一一光明出三十六億那由他百千佛，普為十方說一切法。」以佛力故，現有寶華；以寶華故，復現諸佛。是故當知，盡一剎是佛身，剎剎皆然；無一身非佛剎，身身皆然。非是佛神力變現，唯一真法界智為依正故。

五、充遍不動義者，眾生妄計佛身即有去來，而實佛身無去無來，亦無不去不來。辟如鳥飛空中，一日千里，空非隨鳥，鳥不離空，是故經言：「阿彌陀佛，常在西方。」又言：「至一切行人之所。」如《涅槃經》佛言：「善男子！波羅奈城有優婆夷，已於過去無量光佛種諸善根。是優婆夷夏九十日，請命眾僧，奉施醫藥。是時眾中有一比丘，身嬰重病，良醫診之，當須肉藥，若不得肉，病將不全。時優婆夷，尋自取

【現代漢語翻譯】現代漢語譯本：情與無情。因此經中說道場寶樹，能夠清凈各種感官，風吹樹枝的聲音和水流的響聲，都在宣揚微妙的佛法，沒有一樣東西不是佛的化身，沒有一樣東西不在轉動法輪，這哪裡是帶著情感的片面見解和虛妄的認知所能夠衡量的。四、依正無礙義：依是器世間（指眾生所居住的環境），正是身根（指眾生的身體和感官）。如果按照凡夫的情感來看，就會橫加分別，認為有依有正，這種理解是不真實的。為什麼呢？如果說虛空是依，就像人張開嘴，虛空就進入，甚至毛孔、骨節、心腹之內，都有虛空。這是依呢？還是正呢？如果說地水火風是依，就像人的唾液，放入器皿中就是水，頭髮燒焦就是土，兩手相摩擦就產生火，呼出的氣就是風。這是依呢？還是正呢？所以經中說：『無量寶華，每一朵寶華中，出現三十六億那由他（形容極大的數目）百千光明，每一道光明中出現三十六億那由他百千佛，普遍為十方世界宣說一切佛法。』因為佛的願力，才顯現出寶華；因為寶華的緣故，又顯現出諸佛。所以應當知道，整個佛剎（指佛所居住的國土）都是佛的化身，每個佛剎都是這樣；沒有一個身體不是佛剎，每個身體都是這樣。這不是佛的神力變現，而是唯一真法界（指真實不虛的法界）的智慧作為依正的緣故。五、充遍不動義：眾生虛妄地認為佛身有來有去，但實際上佛身無來無去，也沒有不來不去。譬如鳥在空中飛行，一日千里，虛空並沒有隨著鳥移動，鳥也沒有離開虛空，所以經中說：『阿彌陀佛（Amitabha，西方極樂世界的佛），常在西方。』又說：『到達一切修行人的所在地。』如《涅槃經》（Nirvana Sutra）中佛說：『善男子！波羅奈城（Varanasi，古印度城市）有一位優婆夷（Upasika，在家女信徒），已經在過去無量光佛（Amitabha Buddha，阿彌陀佛）那裡種下各種善根。這位優婆夷在夏季九十天里，供養眾僧，奉獻醫藥。當時僧眾中有一位比丘（Bhiksu，出家男眾），身患重病，良醫診斷後，認為需要肉藥，如果沒有肉，病就無法痊癒。當時優婆夷，就自己取

【English Translation】 English version: Sentient and non-sentient. Therefore, the Sutra says that the Bodhi tree (the tree under which the Buddha attained enlightenment) in the Dharma assembly can purify all the senses. The sound of the wind in the branches and the sound of flowing water all proclaim the wonderful Dharma. There is nothing that is not the body of the Buddha, and nothing that does not turn the Dharma wheel. How can this be measured by emotional views and deluded knowledge? Four, the meaning of unobstructed interdependence of environment and body: 'Environment' refers to the physical world (the world where sentient beings live), and 'body' refers to the body and its senses (the body and sensory organs of sentient beings). If viewed with the emotions of ordinary beings, one will arbitrarily distinguish between environment and body, but this understanding is not real. Why? If it is said that space is the environment, then like a person opening their mouth, space enters, and even within the pores, joints, heart, and abdomen, there is space. Is this the environment? Or the body? If it is said that earth, water, fire, and wind are the environment, then like a person's saliva, it becomes water when placed in a container, burnt hair becomes earth, rubbing hands together creates fire, and exhaling breath creates wind. Is this the environment? Or the body? Therefore, the Sutra says: 'Countless precious flowers, from each flower, emerge thirty-six billion nayutas (an immense number) of hundreds of thousands of rays of light, and from each ray of light emerge thirty-six billion nayutas of hundreds of thousands of Buddhas, universally proclaiming all Dharmas to the ten directions.' Because of the power of the Buddha, precious flowers appear; because of the precious flowers, Buddhas appear again. Therefore, it should be known that an entire Buddha-land (Buddha-kshetra, the land where a Buddha resides) is the body of the Buddha, and every Buddha-land is like this; there is no body that is not a Buddha-land, and every body is like this. This is not a transformation by the Buddha's divine power, but solely because the wisdom of the True Dharma Realm (Dharmadhatu, the true and unchanging realm of reality) serves as both environment and body. Five, the meaning of pervasive immobility: Sentient beings falsely believe that the Buddha's body comes and goes, but in reality, the Buddha's body neither comes nor goes, nor does it not come or not go. For example, a bird flies in the sky, traveling a thousand miles in a day, but the sky does not move with the bird, and the bird does not leave the sky. Therefore, the Sutra says: 'Amitabha Buddha (Amitabha, the Buddha of the Western Pure Land) is always in the West.' It also says: 'He arrives at the place of all practitioners.' As the Buddha said in the Nirvana Sutra (Nirvana Sutra): 'Good man! In the city of Varanasi (Varanasi, an ancient Indian city) there was an Upasika (Upasika, a female lay devotee) who had planted various good roots in the past with countless Buddhas of Infinite Light (Amitabha Buddha, Amitabha Buddha). This Upasika, during the ninety days of summer, provided offerings to the Sangha (Sangha, the monastic community), offering medicine. At that time, there was a Bhiksu (Bhiksu, a male monastic) in the Sangha who was seriously ill. The physician diagnosed him and determined that he needed meat as medicine, and if he did not get meat, he would not recover. At that time, the Upasika took

刀，割其髀肉，切以為𦞦，送病比丘。比丘服已，病即得差。是優婆夷患瘡苦惱，不能堪忍，即發聲言：『南無佛陀！南無佛陀！』我于爾時，在舍衛城，聞其音聲，於是女人起大慈心，是女尋見我持良藥涂其瘡上，還合如本。我即為其說種種法，聞法歡喜，發阿耨多羅三藐三菩提心。善男子！我于爾時，實不往至波羅柰城，持藥涂是優婆夷瘡，當知皆是慈善根力，令彼女人見如是事。複次善男子！調達惡人，貪不知足，多服酥故，頭痛腹滿，受大苦惱，發如是言：『南無佛陀！南無佛陀！』我時住在優禪尼城，聞其音聲即生慈心；爾時調達，尋便見我往至其所，手摩鹽湯，而令服之，望已平復。善男子，我實不往調達所，摩其頭腹，授湯令服，當知皆是慈善根力，令調達見如是事。複次善男子！憍薩羅國有五百賊，群黨抄掠，波斯匿王遣兵伺捕，得已挑目，逐著黑闇叢林之下，受大苦惱，各作是言：『南無佛陀！南無佛陀！』啼哭號喚。我時住在祇桓精舍，聞其音聲即生慈心；時有涼風，吹香山中種種香藥，滿其眼眶，尋還得眼，如本不異。諸賊開眼，即見如來住立其前而為說法，賊聞法已，發阿耨多羅三藐三菩提心。善男子！我于爾時，實不作風吹香山中種種香藥，住其人前而為說法，當知皆是慈善根力，令彼群

【現代漢語翻譯】現代漢語譯本：有人用刀割下他的大腿肉，切成肉乾，送給生病的比丘（bhiksu，佛教出家人）。比丘服用了之後，病就好了。有一位優婆夷（upasika，在家女信徒）患了瘡，非常痛苦，難以忍受，就發出聲音說：『南無佛陀（Namo Buddha，皈依佛陀）！南無佛陀！』我當時在舍衛城（Sravasti，古印度城市），聽到了她的聲音，於是對這個女人升起了大慈悲心，這個女人隨即看見我拿著良藥塗在她的瘡上，恢復如初。我便為她宣說了種種佛法，她聽聞佛法后非常歡喜，發起了阿耨多羅三藐三菩提心（anuttara-samyak-sambodhi-citta，無上正等正覺之心）。善男子！我當時實際上並沒有去波羅柰城（Varanasi，古印度城市），拿著藥涂這位優婆夷的瘡，應當知道這都是慈善根力的作用，讓那位女人看見了這樣的事情。再說，善男子！提婆達多（Devadatta，佛陀的堂兄弟，後背叛佛陀）這個惡人，貪得無厭，吃了太多的酥油，導致頭痛腹脹，非常痛苦，發出這樣的聲音：『南無佛陀！南無佛陀！』我當時住在優禪尼城（Ujjeni，古印度城市），聽到他的聲音就生起了慈悲心；當時提婆達多隨即看見我到了他的住所，用手按摩，給他鹽湯，讓他服用，希望他能康復。善男子，我實際上並沒有去提婆達多的住所，按摩他的頭腹，給他湯藥服用，應當知道這都是慈善根力的作用，讓提婆達多看見了這樣的事情。再說，善男子！憍薩羅國（Kosala，古印度王國）有五百個盜賊，結黨搶劫，波斯匿王（Prasenajit，憍薩羅國國王）派兵搜捕，抓到他們后挖去了他們的眼睛，把他們趕到黑暗的叢林之下，他們非常痛苦，各自發出這樣的聲音：『南無佛陀！南無佛陀！』啼哭號叫。我當時住在祇桓精舍（Jetavana-vihara，祇園精舍，佛陀常住的寺院），聽到他們的聲音就生起了慈悲心；當時有涼風吹來，把香山中各種香藥吹到他們的眼眶裡，他們的眼睛隨即恢復了，和原來一樣。這些盜賊睜開眼睛，就看見如來（Tathagata，佛陀的稱號）站在他們面前為他們說法，盜賊們聽聞佛法后，發起了阿耨多羅三藐三菩提心。善男子！我當時實際上並沒有製造風吹來香山中各種香藥，也沒有站在他們面前為他們說法，應當知道這都是慈善根力的作用，讓那些盜賊們

【English Translation】 English version: Someone cut off flesh from his thigh, sliced it into dried meat, and sent it to a sick bhiksu (bhiksu, a Buddhist monk). After the bhiksu consumed it, his illness was cured. A certain upasika (upasika, a female lay devotee) suffered from a sore, enduring great pain, and exclaimed: 'Namo Buddha (Namo Buddha, Homage to the Buddha)! Namo Buddha!' At that time, I was in Sravasti (Sravasti, an ancient Indian city), and upon hearing her voice, I developed great compassion for her. The woman then saw me applying good medicine to her sore, restoring it to its original state. I then expounded various teachings to her. Hearing the Dharma, she rejoiced and generated the citta of anuttara-samyak-sambodhi (anuttara-samyak-sambodhi-citta, the mind of unsurpassed, complete, and perfect enlightenment). Good man! I did not actually go to Varanasi (Varanasi, an ancient Indian city) at that time to apply medicine to the upasika's sore. Know that it was all due to the power of benevolent roots that caused the woman to see such a thing. Furthermore, good man! Devadatta (Devadatta, Buddha's cousin who later betrayed him), that evil person, insatiable in his greed, consumed too much ghee, causing him to suffer from headaches and abdominal distension. He exclaimed: 'Namo Buddha! Namo Buddha!' At that time, I was residing in Ujjeni (Ujjeni, an ancient Indian city), and upon hearing his voice, I developed compassion. Devadatta then saw me arriving at his place, massaging him and giving him salt water to drink, hoping for his recovery. Good man, I did not actually go to Devadatta's place, massage his head and abdomen, and give him the salt water to drink. Know that it was all due to the power of benevolent roots that caused Devadatta to see such a thing. Furthermore, good man! In the country of Kosala (Kosala, an ancient Indian kingdom), there were five hundred thieves who formed gangs and plundered. King Prasenajit (Prasenajit, the king of Kosala) sent troops to capture them. After capturing them, they gouged out their eyes and banished them to a dark forest, where they suffered greatly, each exclaiming: 'Namo Buddha! Namo Buddha!' Crying and wailing. At that time, I was residing in the Jetavana-vihara (Jetavana-vihara, Jetavana Monastery, the monastery where the Buddha often stayed), and upon hearing their voices, I developed compassion. At that time, a cool breeze blew various fragrant herbs from Fragrant Mountain into their eye sockets, and their eyes were immediately restored, just as before. The thieves opened their eyes and saw the Tathagata (Tathagata, an epithet of the Buddha) standing before them, expounding the Dharma. After hearing the Dharma, the thieves generated the citta of anuttara-samyak-sambodhi. Good man! I did not actually create the wind to blow various fragrant herbs from Fragrant Mountain, nor did I stand before them to expound the Dharma. Know that it was all due to the power of benevolent roots that caused those thieves

賊見如是事。」如上之法，豈容思議？總之皆是一真法界，不得言是自心感見，亦不得言心佛和合，以佛地中離自、離他、離和合故，是故入此門者，莫同凡夫情見分別計度。如清涼云：「阿彌陀佛，即本師盧舍那，猶屬情量。何以故？十方世界，惟一智境無別佛故。」

(問：「論中所引《涅槃經》言慈善根力，或者如來法性，無人我遠邇；眾生受苦，皆如來性中境相耶？」)

(答：「此止說得正因佛性。然論正因，寧獨如來？雖眾生之性亦爾。但眾生為業所障，於他人受苦，縱親詣彼所，尚不克救，況不往而獲免耶？教中言八地以上菩薩，一呼其名即蒙利益，以分別業盡，法爾如然。故杜順和尚，一履懸門，十年無人竊去，自云：『多生不作盜業，故得如是報。』宋人有鄒橐陀者，人一見其面，輒得禍。近時有其妃子貧甚，凡手所觸物尋即廢去，不能自存。此非多生業力之故與！佛善根力，合得如是報，無足怪者。」)

西方合論卷之四(終) 大正藏第 47 冊 No. 1976 西方合論

西方合論卷之五

第五理諦門

夫即性即相，非有非空，理事之門不礙，遮表之詮互用。言無者如水月鏡花，不同龜毛兔角；言有者似風起云行，不同金堅石礙。是故若滯名

【現代漢語翻譯】現代漢語譯本：「如同盜賊看見了這樣的事情。」像上面所說的方法，哪裡能夠用思議來理解呢？總之，一切都是一真法界，不能說是自心感應所見，也不能說是心與佛和合，因為在佛的境界中，遠離了自、遠離了他、遠離了和合的緣故。因此，進入這個門徑的人，不要像凡夫那樣用情感和見解去分別和計度。正如清涼澄觀大師所說：『阿彌陀佛（Amitābha，無量光佛），就是本師盧舍那佛（Vairocana，光明遍照），仍然屬於情識的衡量。為什麼呢？因為十方世界，只有一個智慧的境界，沒有其他的佛。』（問：『論中所引用的《涅槃經》（Nirvana Sutra）所說的慈善根力，或者如來法性（Tathāgatagarbha，如來藏），沒有你我遠近的分別；眾生所受的痛苦，都是如來性中的境相嗎？』）（答：『這裡只是說獲得了正因佛性。然而論及正因，難道只有如來才有嗎？即使是眾生的佛性也是如此。但是眾生被業力所障礙，對於他人所受的痛苦，即使親自到他那裡，尚且不能救助，更何況不前往而能夠免除呢？經典中說八地以上的菩薩，一呼喚他們的名字就能得到利益，因為分別業已經窮盡，自然就是這樣。所以杜順和尚，只穿了一雙懸掛著的鞋子，十年都沒有人偷走，他自己說：『因為多生沒有做過盜竊的行業，所以得到這樣的報應。』宋朝有個人叫鄒橐陀，別人一見到他的面，就會遭遇災禍。近代有他的妃子非常貧窮，凡是她手所觸碰的東西很快就會損壞，不能夠自給自足。這難道不是多生業力的緣故嗎！佛的善根力量，應該得到這樣的報應，沒有什麼可奇怪的。』）西方合論卷之四（終）大正藏第 47 冊 No. 1976 西方合論西方合論卷之五第五理諦門所謂即性即相，非有非空，理事之門互不妨礙，遮詮表詮相互運用。說無的時候，就像水中的月亮、鏡中的花朵，不同於烏龜的毛、兔子的角；說有的時候，就像風起雲涌，不同於金石的堅硬阻礙。因此，如果執著于名相

【English Translation】 English version: 'Like a thief seeing such things.' How can the methods mentioned above be understood through contemplation? In short, everything is the One True Dharma Realm. It cannot be said that it is seen by the sensation of one's own mind, nor can it be said that the mind and the Buddha are combined, because in the realm of the Buddha, there is separation from self, separation from others, and separation from combination. Therefore, those who enter this gate should not use emotional views to discriminate and speculate like ordinary people. As Qingliang (澄觀, Chengguan) said: 'Amitābha (阿彌陀佛, Infinite Light Buddha), is the same as the original teacher Vairocana (盧舍那, Light Illuminating Everywhere), still belongs to emotional measurement. Why? Because in the ten directions of the world, there is only one realm of wisdom, and there is no other Buddha.' (Question: 'The Nirvana Sutra (涅槃經) quoted in the treatise says that the power of charitable roots, or the Tathāgatagarbha (如來法性, Buddha-nature), has no distinction of near or far between self and others; are the sufferings experienced by sentient beings all aspects of the realm within the Tathāgatagarbha?') (Answer: 'This only speaks of obtaining the cause of Buddha-nature. However, when discussing the cause, is it only the Tathāgata who has it? Even the nature of sentient beings is like this. However, sentient beings are obstructed by karma. Even if they personally go to the place where others are suffering, they still cannot help them, let alone be exempt from suffering without going? The teachings say that Bodhisattvas above the eighth ground receive benefits as soon as their names are called, because discriminatory karma has been exhausted, and it is naturally so. Therefore, when Du Shun (杜順) wore a pair of hanging shoes, no one stole them for ten years. He himself said: 'Because I have not committed the karma of stealing in many lifetimes, I have received such a reward.' In the Song Dynasty, there was a person named Zou Tuotuo (鄒橐陀), and people would encounter misfortune as soon as they saw his face. Recently, his concubine was very poor, and everything she touched would soon be ruined, and she could not support herself. Isn't this due to the karma of many lifetimes! The Buddha's power of good roots should receive such a reward, and there is nothing strange about it.') Western Collection Treatise, Volume Four (End) Taisho Tripitaka, Volume 47, No. 1976, Western Collection Treatise Western Collection Treatise, Volume Five Fifth: The Gate of Truth of Principle That is, being identical to nature and identical to form, neither existent nor empty, the gates of principle and phenomena do not obstruct each other, and the interpretations of negation and affirmation are used interchangeably. When speaking of non-existence, it is like the moon in the water and the flower in the mirror, different from the horns of a tortoise and the fur of a rabbit; when speaking of existence, it is like the wind rising and the clouds moving, different from the hardness and obstruction of gold and stone. Therefore, if one clings to names

著相，即有漏凡夫；若撥果排因，即空見外道。夢中佛國，咸愿往生；泡影聖賢，誓同瞻仰。說真說相，似完膚之加瘡；道有道無，類紅爐之點雪。爰約真諦，分別四門：

一、即相即心門。　二、即心即相門。

三、非心非相門。　四、離即離非門。

一、即相即心門者，《凈土境觀要門》曰：「經云：『心包太虛，量周沙界。』又云：『心如工畫師，造種種五陰，一切世間中，莫不從心造。』是故極樂國土寶樹、寶地、寶池、彌陀海眾正報之身、三十二相等，皆是我心本具，皆是我心造作，不從他得，不向外來。能了此者，方可論于即心觀佛。故《觀經》云：『諸佛如來是法界身，入一切眾生心想中。』至八十隨形好句，天臺大師作二義釋：一、約感應道交釋；二、約解行相應釋。若無初釋，則觀非觀佛；若無次釋，則心外有佛。至釋是心作佛、是心是佛，從修觀邊說名為心作；從本具邊說名為心是，義遍初后，例合云：是心作日，是心是日；乃至是心作勢至，是心是勢至，以至九品之中，隨境作觀，莫不咸然。」又曰：「觀心觀佛，皆屬妄境，意在了妄即真，不須破妄然後顯真。故荊溪云：『唯心之言，豈惟真心，須知煩惱心遍，子尚不知煩惱心遍，安能了知生死色遍。色何以遍？色即心故

【現代漢語翻譯】現代漢語譯本：執著于表象，就是有煩惱的凡夫；如果否定因果，那就是落入空見的邪道。夢中的佛國，都希望能夠往生；如泡沫般虛幻的聖賢，都立誓要瞻仰。再說真諦再說表象，就像在完好的面板上增加瘡疤；說道有說道無，就像在紅熱的爐子上撒點雪花。因此，我依據真諦，分別闡述四門：

一、即相即心門。二、即心即相門。三、非心非相門。四、離即離非門。

一、即相即心門，《凈土境觀要門》中說：『經中說：『心包容整個宇宙，量遍及無盡的世界。』又說：『心就像一個工巧的畫師，創造種種五蘊（色、受、想、行、識），一切世間的事物，沒有不是從心創造出來的。』因此，極樂國土的寶樹、寶地、寶池，阿彌陀佛（Amitabha）和海眾的正報之身，三十二相（32 major marks）等等，都是我心本來就具備的，都是我心所創造的，不是從其他地方得到的，也不是從外面來的。能夠明白這個道理的人，才可以談論即心觀佛。所以《觀經》中說：『諸佛如來是法界身，進入一切眾生的心念之中。』至於八十隨形好（80 minor marks）的句子，天臺大師（Tiantai Master）作了兩種解釋：一、從感應道交的角度解釋；二、從解行相應的角度解釋。如果沒有第一種解釋，那麼觀就不是觀佛；如果沒有第二種解釋，那麼心外就有佛。至於解釋『是心作佛、是心是佛』，從修觀的角度來說叫做『心作』；從本具的角度來說叫做『心是』，意義貫穿始終，可以類比說：『是心作日，是心是日』；乃至『是心作勢至（Mahāsthāmaprāpta），是心是勢至』，以至於九品（nine levels of rebirth）之中，隨著境界作觀，沒有不是這樣的。』又說：『觀心觀佛，都屬於虛妄的境界，目的是在於了悟虛妄就是真實，不需要先破除虛妄然後才顯現真實。』所以荊溪（Jingxi）說：『唯心之說，難道僅僅是真心嗎？要知道煩惱心也是普遍存在的，你尚且不知道煩惱心是普遍存在的，怎麼能夠了知生死之色是普遍存在的呢？色為什麼是普遍存在的？因為色就是心啊！』

【English Translation】 English version: Attachment to appearances indicates a deluded ordinary person; rejecting cause and effect is the hallmark of nihilistic heretics. In dreams of Buddha-lands, all aspire to be reborn there; before the fleeting shadows of sages, all vow to pay homage. To speak of truth while speaking of appearances is like adding sores to healthy skin; to speak of existence or non-existence is like a snowflake landing on a red-hot stove. Therefore, based on the ultimate truth, I will explain the Four Gates:

The Gate of 'Appearance is Mind'.
The Gate of 'Mind is Appearance'.
The Gate of 'Neither Mind nor Appearance'.
The Gate of 'Beyond Affirmation and Negation'.
Regarding the Gate of 'Appearance is Mind', the 'Essential Gateway to Contemplating the Pure Land' states: 'The Sutra says: 'The mind encompasses the Great Void, its measure pervades the realms of sand.' It also says: 'The mind is like a skillful painter, creating all kinds of the five skandhas (form, feeling, perception, mental formations, and consciousness). In all the worlds, nothing is not created from the mind.' Therefore, the jeweled trees, jeweled lands, jeweled ponds of the Land of Ultimate Bliss, the reward-bodies of Amitabha (Amitābha) and the assembly of the sea, the thirty-two major marks (32 major marks), etc., are all inherently present in my mind, all created by my mind, not obtained from elsewhere, not coming from outside. Only those who understand this can discuss contemplating the Buddha as mind. Therefore, the 'Contemplation Sutra' says: 'The Tathagatas are the Dharma-body, entering into the thoughts of all sentient beings.' As for the eighty minor marks (80 minor marks), the Tiantai Master (Tiantai Master) gives two explanations: 1. Explaining from the perspective of interaction between response and stimulus; 2. Explaining from the perspective of the correspondence between understanding and practice. Without the first explanation, contemplation is not contemplation of the Buddha; without the second explanation, there is a Buddha outside the mind. As for explaining 'It is the mind that makes the Buddha, it is the mind that is the Buddha,' from the perspective of cultivating contemplation it is called 'mind makes'; from the perspective of inherent possession it is called 'mind is,' the meaning pervades from beginning to end, and can be analogously said: 'It is the mind that makes the sun, it is the mind that is the sun'; and even 'It is the mind that makes Mahāsthāmaprāpta (Mahāsthāmaprāpta), it is the mind that is Mahāsthāmaprāpta,' so that in the nine levels of rebirth (nine levels of rebirth), contemplating according to the circumstances, all are like this.' It also says: 'Contemplating the mind and contemplating the Buddha both belong to illusory realms, the intention is to realize that illusion is truth, there is no need to first destroy illusion and then reveal truth.' Therefore, Jingxi (Jingxi) says: 'The saying of 'only mind,' is it only the true mind? You must know that the mind of afflictions is also pervasive, if you do not even know that the mind of afflictions is pervasive, how can you know that the form of birth and death is pervasive? Why is form pervasive? Because form is mind!'

。』若爾不須攝佛歸心，方名約心觀佛，如此明之，非但深得佛意，亦乃迥出常情。」《宗鏡錄》曰：「自心遍一切處。所以若見他佛，即是自佛，不壞自他之境，惟是一心眾生。如像上之模，若除模既見自佛，亦見他佛。何者？雖見他佛，即是自佛，以自鑄出故；亦不壞他佛，以于彼本質上，雖變起他佛之形，即是自相分故。」又曰：「自心感現佛身來迎。佛身常寂，無有去來；眾生識心，托本佛功德勝力，有來有去。如面映象，以夢施為。鏡中之形，非內非外；夢裡之質，非有非無，但是自心，非關佛化。故知，凈業純熟，目睹佛身；惡果將成，心現地獄。如福德之者，執礫成金；業貧之人，變金成礫。礫非金而金現，金非礫而礫生。金生但是心生，礫現唯從心現，轉變是我，金礫何從？」《正法念處經》云：「黠慧善巧畫師，取種種彩色，取白作白、取赤作赤、取黃作黃，若取鴿色，則為鴿色，取黑作黑。心業畫師，亦復如是。緣白取白，于天人中，則成白色。何義名白？欲等漏垢所不染污，故名白色。又復如是，心業畫師，取赤彩色，于天人中，能作赤色。何義名赤？所謂愛聲味觸香色。又復如是，心業畫師，取黃彩色，于畜生道，能作黃色。何義名黃？彼此遞互飲血啖肉，貪慾嗔癡更相殺害，故名黃色。又

【現代漢語翻譯】』如果你們不需要將佛攝歸自心，才叫做約心觀佛，這樣來理解，不僅深刻地領會了佛的意旨，而且遠遠超出了常人的理解。』《宗鏡錄》中說：『自心遍及一切處。所以如果見到其他佛，那就是自己的佛，不破壞自他的境界，唯一是同一顆心所生的眾生。就像模子上的像，如果除去模子，既能見到自己的佛，也能見到其他的佛。為什麼呢？雖然見到其他的佛，那就是自己的佛，因為是自己鑄造出來的；也不破壞其他的佛，因為在那本質上，雖然變化出其他佛的形狀，那就是自己的相分。』又說：『自心感應顯現佛身前來迎接。佛身常住寂靜，沒有來去；眾生的識心，依託本佛的功德殊勝之力，才有來有去。如同面對鏡子，以夢境來施捨作為。鏡中的形象，非內非外；夢裡的實質，非有非無，但這都是自心所現，與佛的化現無關。所以要知道，凈業純熟，就能親眼見到佛身；惡果將要成熟，心中就會顯現地獄。如同有福德的人，執取沙礫就能變成黃金；業障貧窮的人，變化黃金也能變成沙礫。沙礫不是金子卻能顯現出金子，金子不是沙礫卻能產生出沙礫。金子的產生只是心的產生，沙礫的顯現只是從心顯現，轉變的是我，金子和沙礫又從哪裡來呢？』《正法念處經》中說：『聰慧且善於技巧的畫師，取用各種各樣的彩色，取白色就畫成白色，取紅色就畫成紅色，取黃色就畫成黃色，如果取鴿子的顏色，就畫成鴿子的顏色，取黑色就畫成黑色。心業的畫師，也是這樣。緣于白色就取白色，在天人之中，就成為白色。什麼含義叫做白呢？慾望等煩惱垢穢所不能染污，所以叫做白色。又像這樣，心業的畫師，取用紅色的彩色，在天人之中，能夠畫成紅色。什麼含義叫做紅色呢？就是所謂的貪愛聲、味、觸、香、色。又像這樣，心業的畫師，取用黃色的彩色，在畜生道中，能夠畫成黃色。什麼含義叫做黃色呢？彼此互相飲血吃肉，貪慾嗔癡互相殘殺，所以叫做黃色。』

【English Translation】』If you don't need to gather the Buddha into your own mind to be called 'focusing the mind to contemplate the Buddha,' understanding it this way not only deeply grasps the Buddha's intention but also far surpasses ordinary understanding.』 The Zong Jing Lu (Record of the Source Mirror) says: 『The self-mind pervades all places. Therefore, if you see another Buddha, that is your own Buddha, without destroying the realm of self and other, only the beings of one mind. Like the image on a mold, if the mold is removed, you can see both your own Buddha and other Buddhas. Why? Although seeing other Buddhas, that is your own Buddha, because it is cast by yourself; it also does not destroy other Buddhas, because on that essence, although the shape of other Buddhas changes, that is your own image-component.』 It also says: 『The self-mind senses and manifests the Buddha's body to come and greet. The Buddha's body is always in stillness, without coming or going; the consciousness-mind of sentient beings, relying on the meritorious and superior power of the original Buddha, has coming and going. Like facing a mirror, using dreams as giving. The image in the mirror is neither inside nor outside; the substance in the dream is neither existent nor non-existent, but all of this is the manifestation of the self-mind, and has nothing to do with the Buddha's transformation. Therefore, know that when pure karma is ripe, one can see the Buddha's body with one's own eyes; when evil consequences are about to mature, hell will appear in the mind. Like those with blessings, grasping gravel can turn it into gold; those impoverished by karma can turn gold into gravel. Gravel is not gold, yet gold appears; gold is not gravel, yet gravel is produced. The birth of gold is only the birth of the mind, the appearance of gravel is only from the appearance of the mind, the transformation is me, where do gold and gravel come from?』 The Zheng Fa Nian Chu Jing (Sutra on the Correct Contemplation of the Dharma) says: 『A clever and skillful painter takes various colors, takes white to make white, takes red to make red, takes yellow to make yellow, if taking the color of a pigeon, then it becomes the color of a pigeon, takes black to make black. The painter of mind-karma is also like this. Based on white, he takes white, and among gods and humans (Devas), it becomes white. What meaning is called white? It is not defiled by desires and other defilements, therefore it is called white. Again, like this, the painter of mind-karma, taking red color, can make red color among gods and humans. What meaning is called red? It is the so-called attachment to sounds, tastes, touches, smells, and sights. Again, like this, the painter of mind-karma, taking yellow color, can make yellow color in the animal realm. What meaning is called yellow? They drink blood and eat meat from each other, greed, anger, and delusion kill each other, therefore it is called yellow.』

復如是，心業畫師取鴿彩色，攀緣觀察，于餓鬼道作垢鴿色。何義名鴿？彼身猶如火燒林樹，飢渴所惱，種種苦逼。又復如是，心業畫師，取黑彩色，于地獄中畫作黑色。何義名黑？以黑業故，生地獄中，有黑鐵壁，被然被縛，得黑色身。如是乃至心業畫師，善治禪彩，攀緣明凈，如彼畫師，善治彩色，畫作好色，皆是自心，非他所作。是故當知心業畫師，以純凈色畫作凈土，亦復如是。」又如《般舟三昧》中說：「菩薩得是三昧，便於是間坐，見阿彌陀佛。譬如有人，聞毗耶離國有淫女人名庵羅婆利，舍衛國有淫女人名須曼那，王舍城淫女人名憂缽羅槃那。有三人，各各聞人讚三女人，端正無比，晝夜專念，心著不捨，便於夢中，夢與從事。覺已心念，彼女不來，我亦不往，而淫事得辦，因是而悟：一切諸法皆如是耶？往告跋陀和菩薩，菩薩答言：『諸法實爾，皆從念生。』如是種種為三人說，三人即得不退轉地。菩薩於是間國土，聞阿彌陀佛，數數念，用是念故，見阿彌陀佛。譬如人遠出到他郡國，念本鄉里，家室親屬財產，其人于夢中，歸到故鄉里，見家室親屬，喜共言語，于夢中見已，覺為知識說之，我歸到故鄉里，見我家室親屬。菩薩如是，其所向方聞佛名，常念所向方欲見佛，菩薩一切見佛。譬如比丘，

【現代漢語翻譯】現代漢語譯本：再比如這樣，心識之業就像畫師一樣，取鴿子的顏色，通過攀緣和觀察，在餓鬼道中畫出污穢的鴿子色。為什麼稱作『鴿』呢？因為他們的身體就像被火燒過的森林樹木，被飢餓和乾渴所困擾，遭受各種痛苦的逼迫。又比如這樣，心識之業就像畫師一樣，取黑色的顏料，在地獄中畫出黑色。為什麼稱作『黑』呢？因為黑業的緣故，生在地獄中，那裡有黑色的鐵墻，被燃燒和捆綁，得到黑色的身體。像這樣乃至心識之業就像畫師一樣，善於調理禪定的色彩，攀緣明凈，就像那些畫師，善於調理色彩，畫出美好的顏色，這些都是自己的心所造作的，不是他人所為。所以應當知道心識之業就像畫師一樣，用純凈的顏色畫出凈土，也是這樣的道理。』又如《般舟三昧經》中說：『菩薩得到這種三昧，便可以在這裡坐著，見到阿彌陀佛（Amitabha Buddha）。譬如有人，聽說毗耶離城（Vaishali）有個女人名叫庵羅婆利（Amrapali），舍衛城（Shravasti）有個女人名叫須曼那（Sumanā），王舍城（Rajagrha）有個女人名叫憂缽羅槃那（Utpalavarna）。有三個人，各自聽人稱讚這三個女人，端莊美麗無比，日夜專心念想，心中執著不捨，便在夢中，夢見與她們行淫事。醒來後心想，那女子沒有來，我也沒有去，而淫事卻辦成了，因此而領悟：一切諸法都是這樣的嗎？於是去告訴跋陀和菩薩（Bhadraka菩薩），菩薩回答說：『諸法確實如此，都是從念頭產生的。』像這樣種種地為三人解說，三人立即證得不退轉地。菩薩在這個國土，聽到阿彌陀佛（Amitabha Buddha）的名號，常常憶念，因為這種憶念的緣故，見到阿彌陀佛（Amitabha Buddha）。譬如有人遠行到其他郡縣，思念家鄉，家室親屬財產，那人在夢中，回到故鄉，見到家室親屬，歡喜地共同說話，在夢中見到之後，醒來為認識的人說，我回到故鄉，見到我的家室親屬。菩薩也是這樣，他所朝向的方位聽到佛的名號，常常憶念所朝向的方位想要見到佛，菩薩就能見到一切佛。譬如比丘，'

【English Translation】 English version: Again, the mind-karma painter takes the color of a pigeon, and through clinging and observation, creates a dirty pigeon color in the realm of hungry ghosts. What is the meaning of 'pigeon'? Their bodies are like forests and trees burned by fire, tormented by hunger and thirst, and oppressed by various sufferings. Again, the mind-karma painter takes black color and paints black in hell. What is the meaning of 'black'? Because of black karma, they are born in hell, where there are black iron walls, being burned and bound, and obtaining black bodies. Thus, even the mind-karma painter is good at preparing the colors of meditation, clinging to clarity, just like those painters who are good at preparing colors and painting beautiful colors. All of these are created by one's own mind, not by others. Therefore, one should know that the mind-karma painter paints pure lands with pure colors, and the principle is the same.' Furthermore, as stated in the Pratyutpanna Samadhi Sutra: 'When a Bodhisattva attains this samadhi, he can sit here and see Amitabha Buddha (Amitabha Buddha). For example, there was a woman named Amrapali (Amrapali) in Vaishali (Vaishali), a woman named Sumanā (Sumanā) in Shravasti (Shravasti), and a woman named Utpalavarna (Utpalavarna) in Rajagrha (Rajagrha). Three people each heard people praising these three women as incomparably beautiful and dignified. Day and night, they focused their minds on them, clinging to them without letting go. Then, in their dreams, they dreamed of engaging in sexual acts with them. After waking up, they thought, 'That woman did not come, and I did not go, but the sexual act was accomplished.' Because of this, they realized: 'Are all dharmas like this?' So they went to tell Bhadraka Bodhisattva (Bhadraka Bodhisattva), and the Bodhisattva replied: 'Dharmas are indeed like this; they all arise from thoughts.' In this way, he explained it to the three people in various ways, and the three people immediately attained the stage of non-retrogression. In this country, the Bodhisattva hears the name of Amitabha Buddha (Amitabha Buddha) and constantly remembers it. Because of this remembrance, he sees Amitabha Buddha (Amitabha Buddha). For example, a person travels far away to another county and misses his hometown, family, relatives, and property. In his dream, he returns to his hometown, sees his family and relatives, and happily talks with them. After seeing them in his dream, he wakes up and tells his acquaintances, 'I returned to my hometown and saw my family and relatives.' The Bodhisattva is also like this. In the direction he faces, he hears the name of the Buddha and constantly remembers the direction he faces, wanting to see the Buddha. The Bodhisattva can see all Buddhas. For example, a Bhikshu,'

觀死人骨著前，有觀青時、有觀白時、有觀赤時、有觀黑時，其骨無有持來者，亦無有是骨，亦無所從來，是意所作。菩薩如是，欲見何方佛即見，何以故？持佛威神力、持佛三昧力、持本功德力，用是三事故得見佛。譬如年少之人，端正姝好，以持凈器盛好麻油，及盛凈水，或新磨鏡或無瑕水精，於是自照，悉自見影。何以故？以明凈故，自見其影，其影亦不從中出，亦不從外入。菩薩以善清凈心，隨意悉見諸佛。見已歡喜，作是念言：『佛從何所來，我身亦不去。』即時便知，佛無所從來，我亦無所去。復作是念：『三界所有，皆心所作。何以故？隨心所念，悉皆得見。以心見佛，以心作佛，心即是佛，心即我身，心不自知，亦不自見。』」若取心相，悉皆無智，心亦虛誑，皆從無明出；因是心相，即入諸法實相。是故當知，心外見佛，即成魔境。何以故？以心外無一法可得故。

二、即心即相門者，謂諸法畢竟空故，則有諸法；若諸法有決定性者，則一切不立。《般若經》曰：「若諸法不空，即無道無果。」《法句經》曰：「菩薩於畢竟空中，熾然建立。」《華嚴經》曰：「菩薩摩訶薩，了達自身及以眾生本來寂滅，而勤修福智無有厭足；于諸境界永離貪慾，而常樂瞻奉諸佛色；知佛國土皆如虛空，而常

【現代漢語翻譯】現代漢語譯本：觀想死人骨骼時，有時觀想成青色，有時觀想成白色，有時觀想成紅色，有時觀想成黑色。這些骨骼並沒有什麼東西可以拿過來，也沒有什麼實在的骨骼，也不是從哪裡來的，都是意念所造作的。菩薩也是這樣，想要見到哪一方的佛就能見到。為什麼呢？因為依靠佛的威神力、依靠佛的三昧力、依靠自身本來的功德力，用這三種原因才能見到佛。譬如年輕的人，端正美好，用乾淨的器皿盛放好的麻油，或者盛放清水，或者用新磨的鏡子或者沒有瑕疵的水晶，在這些東西面前照自己，完全能看到自己的影子。為什麼呢？因為明亮乾淨的緣故，能看到自己的影子，影子既不是從裡面出來的，也不是從外面進去的。菩薩用善良清凈的心，隨意都能見到諸佛。見到之後歡喜，這樣想：『佛從哪裡來呢？我的身體也沒有去哪裡啊。』立刻就知道，佛沒有從哪裡來，我也無處可去。又這樣想：『三界所有的一切，都是心所造作的。』為什麼呢？因為隨著心中所想的，都能見到。用心見佛，用心作佛，心就是佛，心就是我的身體，心不能自己知道，也不能自己見到自己。』如果執取心的表相，就完全沒有智慧，心也是虛妄的，都是從無明中產生的；因為這個心的表相，就能進入諸法實相。所以應當知道，在心外見佛，就成了魔境。為什麼呢？因為心外沒有一法可以得到。

二、即心即相門，是指諸法畢竟空，所以才有諸法；如果諸法有決定不變的性質，那麼一切都不能成立。《般若經》說：『如果諸法不空，就沒有道，沒有果。』《法句經》說：『菩薩在畢竟空中，熾盛地建立一切。』《華嚴經》說：『菩薩摩訶薩，了達自身以及眾生本來寂滅，卻勤奮地修習福德和智慧，沒有厭倦；對於各種境界永遠遠離貪慾，卻常常樂於瞻仰諸佛的色身；知道佛的國土都如同虛空，卻常常常

【English Translation】 English version: Contemplating the bones of a dead person, sometimes one contemplates them as blue, sometimes as white, sometimes as red, sometimes as black. These bones have nothing that can be taken, nor are they substantial bones, nor do they come from anywhere; they are all created by the mind. Bodhisattvas are also like this; they can see the Buddhas of any direction they wish to see. Why? Because they rely on the majestic spiritual power of the Buddha, rely on the samadhi power of the Buddha, and rely on the power of their own inherent merits. It is through these three causes that they are able to see the Buddha. For example, a young person, upright and beautiful, uses a clean vessel to hold fine sesame oil, or to hold clean water, or uses a newly polished mirror or a flawless crystal. When they look at themselves in these things, they can completely see their reflection. Why? Because of the brightness and cleanliness, they can see their reflection. The reflection neither comes out from within, nor does it enter from without. Bodhisattvas, with a kind and pure mind, can see all the Buddhas at will. Having seen them, they rejoice and think: 'Where does the Buddha come from? My body has not gone anywhere either.' Immediately they know that the Buddha comes from nowhere, and I have nowhere to go. They also think: 'All that exists in the three realms is created by the mind.' Why? Because whatever is thought in the mind can be seen. With the mind, one sees the Buddha; with the mind, one becomes the Buddha; the mind is the Buddha; the mind is my body; the mind cannot know itself, nor can it see itself.' If one clings to the appearance of the mind, one is completely without wisdom; the mind is also illusory, all arising from ignorance. Because of this appearance of the mind, one can enter the true nature of all dharmas (phenomena, teachings). Therefore, one should know that seeing the Buddha outside the mind becomes a demonic state. Why? Because outside the mind, there is not a single dharma that can be obtained.

Two, the principle of 'mind is form' means that because all dharmas are ultimately empty, therefore there are all dharmas; if all dharmas had a fixed and unchanging nature, then nothing could be established. The Prajna Sutra (Perfection of Wisdom Sutra) says: 'If all dharmas were not empty, there would be no path and no fruit.' The Dharmapada (Sayings on the Law) says: 'Bodhisattvas, in ultimate emptiness, vigorously establish everything.' The Avatamsaka Sutra (Flower Garland Sutra) says: 'Bodhisattvas Mahasattvas (great beings), understand that their own selves and all beings are originally in a state of quiescence, yet they diligently cultivate merit and wisdom without weariness; they are forever free from greed in all realms, yet they constantly rejoice in beholding the physical forms of all the Buddhas; they know that the Buddha lands are all like empty space, yet they constantly

莊嚴佛剎。」以是義故，菩薩樂修凈土。

《群疑論》：「問曰：『諸佛國土亦復皆空，觀眾生如第五大，何得取著有相，舍此生彼？』答：『諸佛說法不離二諦。經云：「成就一切法，而離諸法相。」成就一切法者，世諦諸法也；離諸法者，第一義諦無相也。又云：「雖知諸佛國，及與眾生空，常修凈土行，教化諸群生。」汝但見說圓成實相之教，破遍計所執畢竟空無之文，不信說依他起性因緣之教，即是不信因果之人，說于諸法斷滅相者，是為邪見外道。』」

又《十疑論》曰：「夫不生不滅者，于生緣中，諸法和合，不守自性，求于生體亦不可得。此生生時，無所從來，故名不生；諸法散時，不守自性，此散滅時，去無所至，故言不滅。非因緣生滅外別有不生不滅，亦非不求生凈土喚作無生。偈云：『因緣所生法，我說即是空，亦名為假名，亦名中道義。』又云：『諸法不自生，亦不從他生，不共不無因，是故說無生。』又云：『譬如有人，造立宮室，若依空地，隨意無礙；若依虛空，終不能成。』諸佛說法，常依二諦，不壞假名而說諸法實相。智者熾然求生凈土，達生體不可得，即是真無生，此謂心凈故佛土凈。愚者為生所縛，聞生即作生解，聞無生即作無生解；不知生即無生，無生即生。不達

【現代漢語翻譯】現代漢語譯本『莊嚴佛剎（清凈莊嚴的佛國凈土）。』因為這個原因，菩薩樂於修習凈土法門。《群疑論》中說：『有人問：諸佛的國土也都是空性的，看待眾生如同虛幻的第五大（地、水、火、風之外的空大），為什麼還要執著于有相之法，捨棄此地而往生彼地呢？』回答說：『諸佛說法不離二諦（世俗諦和勝義諦）。經中說：「成就一切法，而離諸法相。」成就一切法，指的是世俗諦中的諸法；離諸法相，指的是第一義諦（勝義諦）的無相。』又說：『雖然知道諸佛國土，以及一切眾生都是空性的，但仍然要常修凈土之行，教化一切眾生。』你只看到宣說圓成實相（三種自性之一，指遠離虛妄分別的真實存在）的教義，破斥遍計所執（三種自性之一，指虛妄分別所執著的表象）的畢竟空無之說，不相信宣說依他起性（三種自性之一，指由因緣和合而生的現象）因緣之教，這就是不相信因果之人，宣說諸法斷滅相的人，是邪見外道。』《十疑論》中說：『所謂不生不滅，是指在生起的因緣中，諸法和合，不保持各自的自性，尋求生起的本體也是不可得的。這個生起的時候，沒有從哪裡來，所以叫做不生；諸法散滅的時候，不保持各自的自性，這個散滅的時候，沒有到哪裡去，所以叫做不滅。不是在因緣生滅之外，另外存在一個不生不滅，也不是不求生凈土就叫做無生。偈語說：「因緣所生法，我說即是空，也叫做假名，也叫做中道義。」又說：「諸法不是自己產生，也不是從他處產生，不是共同產生，也不是沒有原因產生，所以說無生。」又說：「譬如有人，建造宮室，如果依靠空地，隨意都沒有障礙；如果依靠虛空，終究不能建成。」諸佛說法，常常依據二諦，不破壞假名而宣說諸法的實相。智者努力求生凈土，通達生起的本體不可得，這就是真正的無生，這就是所謂的心凈所以佛土凈。愚笨的人被生所束縛，聽到生就理解為生起，聽到無生就理解為沒有生起；不知道生就是無生，無生就是生。不通達』

【English Translation】 English version 『Adorned Buddha-lands (pure and adorned Buddha's Pure Land).』 For this reason, Bodhisattvas delight in cultivating the Pure Land practice. The Treatise on Dispelling Doubts states: 『Someone asks: 「The Buddha-lands of all Buddhas are also empty, and they regard sentient beings as the illusory fifth great element (beyond earth, water, fire, and wind, it refers to space), why do they still cling to forms and abandon this place to be reborn in another?」 The answer is: 「The Buddhas' teachings do not depart from the two truths (conventional truth and ultimate truth). The sutra says: 'Accomplishing all dharmas, yet detached from the characteristics of all dharmas.' Accomplishing all dharmas refers to the dharmas in conventional truth; being detached from the characteristics of all dharmas refers to the absence of characteristics in the ultimate truth.」 It also says: 「Although knowing that the Buddha-lands and all sentient beings are empty, one should still constantly cultivate the practice of Pure Land and teach all sentient beings.」 You only see the teachings that expound the perfected reality (one of the three natures, referring to the true existence that is free from false discriminations), refuting the completely empty doctrine of what is universally grasped (one of the three natures, referring to the appearances clung to by false discriminations), and do not believe in the teachings of dependent origination (one of the three natures, referring to phenomena arising from the combination of causes and conditions), which is to not believe in cause and effect. Those who proclaim the annihilation of all dharmas are heretics with wrong views.』 The Treatise on Ten Doubts about Pure Land states: 『What is meant by non-arising and non-ceasing is that in the conditions for arising, all dharmas come together, not maintaining their own self-nature, and seeking the substance of arising is also unattainable. At the time of this arising, there is nowhere it comes from, so it is called non-arising; at the time of the dissolution of all dharmas, they do not maintain their own self-nature, and at the time of this dissolution, there is nowhere they go to, so it is called non-ceasing. It is not that there is a non-arising and non-ceasing outside of the arising and ceasing of conditions, nor is it that not seeking rebirth in the Pure Land is called non-arising. A verse says: 「The dharmas that arise from conditions, I say are empty, and are also called provisional names, and are also called the Middle Way.」 It also says: 「All dharmas do not arise by themselves, nor do they arise from others, nor do they arise together, nor do they arise without a cause, therefore it is said to be non-arising.」 It also says: 「For example, if someone builds a palace, if they rely on empty ground, there are no obstacles; if they rely on empty space, it will never be completed.」 The Buddhas' teachings always rely on the two truths, not destroying provisional names while expounding the true nature of all dharmas. Wise people diligently seek rebirth in the Pure Land, understanding that the substance of arising is unattainable, which is true non-arising, which is what is meant by the mind being pure, therefore the Buddha-land is pure. Foolish people are bound by arising, hearing arising they understand it as arising, hearing non-arising they understand it as not arising; they do not know that arising is non-arising, and non-arising is arising. Not understanding』

此理，橫想是非，嗔他求生凈土，幾許誣哉！」長蘆曰：「以生為生者，常見之所失也；以無生為無生者，斷見之所惑也。生而無生，無生而生者，第一義諦也。」永明曰：「即相之性，用不離體；即性之相，體不離用。若欲贊性，即是贊相；若欲毀相，祇是毀性。」天如曰：「效能現相，無生即生；相由性現，生即無生。」是則無聲聲中，風枝水響；非色色裹，寶樹欄干。豈同灰飛煙滅之頑空，與撥無因果之魔屬哉！

三、非心非相門者，《婆沙論》明新發意菩薩，先念佛色相，相體相業相果相用，得下勢力；次唸佛四十不共法心，得中勢力；次念實相佛，得上勢力，不著色法二身。偈云：「不貪著色身，法身亦不著；善知一切法，永寂如虛空。」

《寶性論》曰：「依佛義故。經云：『佛告阿難言：「如來者，非可見法。」』是故眼識不得見故。依法義故，經云：『所言法者，非可說事。』是故非耳識所聞故。依僧義故，經云：『所言僧者，名無為。』是故不可身心供養禮拜讚歎故。」

《摩訶般若經》曰：「菩薩摩訶薩，唸佛不以色念，不以受、想、行、識念，以諸法自性空故；不應以三十二相、八十隨形好念；不應以戒、定、慧、解脫、解脫知見而念；不以十力、四無所畏、四無礙智、十

【現代漢語翻譯】現代漢語譯本：『這種道理，橫加揣測是非，嗔怪他人求生凈土，是多麼大的誣陷啊！』長蘆（指長蘆宗頤禪師）說：『執著于「生」為實有之「生」，是常見的過失；執著于「無生」為實無之「無生」，是被斷見所迷惑。生而無生，無生而生，才是第一義諦。』永明（指永明延壽禪師）說：『即相之性，作用不離本體；即性之相，本體不離作用。如果想要讚歎自性，那就是讚歎現象；如果想要毀壞現象，那就只是毀壞自性。』天如（指天如惟則禪師）說：『自效能顯現現象，無生即是生；現象由自性顯現，生即是無生。』這樣看來，無聲之中，有風吹樹枝和水流的聲音；空性之中，有寶樹和欄桿。這哪裡是如同灰飛煙滅般的頑空，又哪裡是撥無因果的魔道眷屬呢！

三、非心非相門，《婆沙論》（《阿毗達磨大毗婆沙論》的簡稱）闡明新發意的菩薩，首先觀想佛的色相，包括相體、相業、相果、相用，從而獲得下等勢力；其次觀想佛的四十不共法心，從而獲得中等勢力；再次觀想實相佛，從而獲得上等勢力，不執著於色法和二身。偈語說：『不貪著色身，法身亦不著；善知一切法，永寂如虛空。』

《寶性論》（全稱《究竟一乘寶性論》）說：『依據佛的意義。經中說：『佛告訴阿難說：「如來，不是可以用可見之法來見的。」』所以眼識不能見到。依據法的意義。經中說：『所說的法，不是可以用言語表達的事物。』所以不是耳朵所能聽到的。依據僧的意義。經中說：『所說的僧，名為無為。』所以不可以身心供養、禮拜、讚歎。』

《摩訶般若經》（《摩訶般若波羅蜜經》的簡稱）說：『菩薩摩訶薩，唸佛不以色念，不以受、想、行、識念，因為諸法自性是空的；不應該以三十二相、八十隨形好來念；不應該以戒、定、慧、解脫、解脫知見來念；不以十力、四無所畏、四無礙智、十

【English Translation】 English version: 『This principle, to speculate arbitrarily on right and wrong, and to resent others seeking rebirth in the Pure Land, is such a great slander!』 Changlu (referring to Chan Master Changlu Zongze) said: 『To cling to 『birth』 as a real 『birth』 is the mistake of common views; to cling to 『no-birth』 as a real 『no-birth』 is to be deluded by nihilistic views. Birth that is no-birth, and no-birth that is birth, is the ultimate truth.』 Yongming (referring to Chan Master Yongming Yanshou) said: 『The nature that is inherent in phenomena, its function does not depart from the substance; the phenomena that are inherent in the nature, the substance does not depart from the function. If you want to praise the nature, that is to praise the phenomena; if you want to destroy the phenomena, you are only destroying the nature.』 Tianru (referring to Chan Master Tianru Weize) said: 『The nature can manifest phenomena, no-birth is birth; phenomena arise from the nature, birth is no-birth.』 Thus, in the midst of silence, there are sounds of wind blowing through branches and water flowing; in emptiness, there are jeweled trees and railings. How could this be like the stubborn emptiness of ashes scattering and smoke dissipating, or the demonic retinue that denies cause and effect!

Three, the Gate of Neither Mind Nor Form. The Vibhasa (Abhidharma Mahavibhasa Shastra) clarifies that a newly aspiring Bodhisattva should first contemplate the form and characteristics of the Buddha, including the substance, activity, result, and function of the form, thereby obtaining inferior power; then contemplate the mind of the Buddha's forty unshared qualities, thereby obtaining intermediate power; then contemplate the Buddha of true reality, thereby obtaining superior power, without clinging to form and the two bodies. A verse says: 『Not greedy for the physical body, nor attached to the Dharma body; knowing well all dharmas, eternally still like empty space.』

The Ratnagotravibhāga (also known as Uttaratantra Shastra) says: 『According to the meaning of the Buddha. The sutra says: 『The Buddha told Ananda: 「The Tathagata is not something that can be seen by visible dharmas.」』 Therefore, eye-consciousness cannot see it. According to the meaning of the Dharma. The sutra says: 『What is called Dharma is not something that can be expressed in words.』 Therefore, it is not something that can be heard by ear-consciousness. According to the meaning of the Sangha. The sutra says: 『What is called Sangha is named non-action.』 Therefore, it cannot be offered, bowed to, praised with body and mind.』

The Mahaprajnaparamita Sutra says: 『A Bodhisattva-Mahasattva, when mindful of the Buddha, is not mindful with form, not mindful with sensation, perception, volition, or consciousness, because the self-nature of all dharmas is empty; one should not be mindful with the thirty-two marks and eighty minor characteristics; one should not be mindful with precepts, concentration, wisdom, liberation, or the knowledge and vision of liberation; not with the ten powers, the four fearlessnesses, the four unobstructed wisdoms, the ten

八不共法而念。何以故？是諸法自性空故。自性空則無所念，無所念故，是爲念佛。」

《智度論》曰：「若菩薩於過去諸佛，取相分別迴向，是不名迴向。何以故？有相是一邊，無相是一邊，離是二邊行中道，是諸佛實相。是故說諸過去佛墮相數中，若不取相數迴向，是為不顛倒。」

《佛藏經》曰：「見諸法實相，名為見佛。何等名為諸法實相？所謂諸法畢竟空無所有，以是畢竟空、無所有法念佛。」乃至「又唸佛者離諸想，諸想不生，心無分別，無名字、無障礙、無慾無得，不起覺觀。何以故？舍利弗！隨所念起一切諸想，皆是邪見。舍利弗！隨無所有，無覺無觀，無生無滅，通達是者，名爲念佛。如是念中，無貪無著，無逆無順，無名無想。舍利弗！無想無語，乃名唸佛，是中乃至無微細小念，何況粗身口意業，無身口意業處，無取無攝，無諍無訟，無念無分別，空寂無性，滅諸覺觀，是名唸佛。舍利弗！若人成就如是念者，欲轉四天下地，隨意能轉，亦能降伏百千億魔，況弊無明，從虛誑緣起，無決定相。是法如是無想無戲論，無生無滅，不可說不可分別，無暗無明，魔若魔民，所不能測。但以世俗言說，有所教化，而作是言：『汝唸佛時，莫取小想，莫生戲論，莫有分別。何以故？是法皆空

【現代漢語翻譯】現代漢語譯本：以八不共法而唸佛。為什麼呢？因為一切諸法的自性本空。自性空就無所念，無所念的緣故，這就是念佛。

《智度論》說：『如果菩薩對於過去諸佛，取相分別而作迴向，這不叫做迴向。為什麼呢？因為有相是一邊，無相是一邊，離開這兩邊而行於中道，才是諸佛的真實相。』所以說，如果將過去的佛也落在有相的範疇中，若不捨棄對相的執著而回向，這才是沒有顛倒的迴向。

《佛藏經》說：『見到諸法實相，就叫做見佛。』什麼叫做諸法實相呢？就是說一切諸法畢竟空無所有，以這種畢竟空、無所有的法來念佛。」乃至「又唸佛的人要遠離各種妄想，各種妄想不生起，心中沒有分別，沒有名字、沒有障礙、沒有慾望沒有得失，不起任何覺觀。為什麼呢？舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）！隨著所念而生起的一切妄想，都是邪見。舍利弗！隨著無所有，無覺無觀，無生無滅，通達這些道理的人，才叫做唸佛。像這樣唸佛，心中沒有貪婪沒有執著，沒有違逆沒有順從，沒有名相沒有妄想。舍利弗！無想無語，才叫做唸佛，在這種狀態下，甚至沒有微細的念頭，更何況粗大的身口意業，沒有身口意業的處所，沒有取捨沒有攝受，沒有爭執沒有訴訟，沒有念頭沒有分別，空寂無性，滅除各種覺觀，這叫做唸佛。舍利弗！如果有人成就了這樣的唸佛，想要轉動四天下（Sumeru, Jambudvipa, Purvavideha, Uttarakuru）的地，也能隨意轉動，也能降伏百千億的魔，更何況是那微不足道的無明，從虛假的因緣而生起，沒有決定的相狀。這種法是這樣無想無戲論，無生無滅，不可說不可分別，沒有黑暗沒有光明，魔和魔民都無法測度。只能用世俗的言語來教化，而這樣說：『你們唸佛的時候，不要執著于微小的念頭，不要生起戲論，不要有分別。』為什麼呢？因為一切法都是空性的。

【English Translation】 English version: Meditate with the Eighteen Unshared Dharmas. Why? Because the self-nature of all dharmas is empty. Since self-nature is empty, there is nothing to be mindful of. Because there is nothing to be mindful of, this is mindfulness of the Buddha.

The Mahāprajñāpāramitāśāstra says: 'If a Bodhisattva, regarding the Buddhas of the past, takes on characteristics and makes distinctions when dedicating merit, this is not called dedication. Why? Because having characteristics is one extreme, and having no characteristics is another extreme. To depart from these two extremes and walk the Middle Way is the true form of all Buddhas.' Therefore, it is said that if the Buddhas of the past are included in the realm of characteristics, then not clinging to characteristics when dedicating merit is non-inverted.

The Ratnagotravibhāga says: 'Seeing the true form of all dharmas is called seeing the Buddha.' What is called the true form of all dharmas? It means that all dharmas are ultimately empty and without anything. With this ultimately empty and without anything dharma, be mindful of the Buddha.' Furthermore, 'Moreover, one who is mindful of the Buddha is apart from all thoughts. When all thoughts do not arise, the mind has no discrimination, no name, no obstruction, no desire, no gain, and no arising of perception and observation. Why? Śāriputra (Śāriputra, one of the ten great disciples of the Buddha, known for his wisdom)! All thoughts that arise with what is being mindful of are all wrong views. Śāriputra! Following the absence of anything, without perception, without observation, without arising, without ceasing, one who understands these is called mindful of the Buddha. In such mindfulness, there is no greed, no attachment, no opposition, no compliance, no name, no thought. Śāriputra! Without thought, without speech, is called mindfulness of the Buddha. In this state, there is not even a subtle thought, let alone the coarse actions of body, speech, and mind. There is no place for the actions of body, speech, and mind, no taking, no gathering, no contention, no litigation, no thought, no discrimination, empty and still without self-nature, extinguishing all perceptions and observations. This is called mindfulness of the Buddha. Śāriputra! If a person achieves such mindfulness, wanting to turn the earth of the four continents (Sumeru, Jambudvipa, Purvavideha, Uttarakuru), they can turn it at will, and can also subdue hundreds of thousands of millions of demons, let alone the insignificant ignorance, arising from false conditions, without a definite form. This dharma is thus without thought, without play, without arising, without ceasing, unspeakable, indistinguishable, without darkness, without light, which demons and demon people cannot fathom. But with worldly speech, there is teaching, and it is said: 'When you are mindful of the Buddha, do not cling to small thoughts, do not give rise to play, do not have discrimination.' Why? Because all dharmas are empty.'

，無有體性，不可念，一相，所謂無相，是名真實唸佛。』」

又《止觀》明唸佛三昧者，當云何念？「為復念：『我當從心得佛？從身得佛？佛不用心得，不用身得，不用心得佛色，不用色得佛心。何以故？心者佛無心，色者佛無色，故不用色心得三菩提。』佛色已盡，乃至識已盡，佛所說盡者，是癡人不知，智者曉了。不用身口得佛，不用智慧得佛。何故？智慧索不可得，自索我了不可得，亦無所見，一切法本無所有，壞本絕本。」若如是念者，是名實相念佛之門，亦名絕待門。

四、離即離非門者，永明曰：「若執言內力，即是自性；若言他力，即成他性；若云機感相投，即是共性；若云非因非緣，即無因性。皆滯閡執，未入圓成。」當知佛力難思，玄通𥤱測。譬如阿迦叔樹，女人摩觸，花為之出，是樹無覺觸，非無覺觸。菩薩摩訶薩不思議念觸，亦復如是。又如象齒，因雷生花，是齒非耳，云何有聞？若無聞者，花云何生？又若雷能生花者，諸物應有。菩薩摩訶薩不思議聲塵，亦復如是。又如勇士，疑石為虎，箭至沒鏃；箭非克石，石非受矢，菩薩摩訶薩不思議精進，亦復如是。又如有人遠行，獨宿空舍，夜中有鬼，擔一死人，來著其前；復有一鬼，隨逐瞋罵云：「是我物！」先鬼言：「我自持

【現代漢語翻譯】現代漢語譯本：『沒有體性，不可思念，唯一的相，就是無相，這叫做真實的唸佛。』

又《止觀》中闡明唸佛三昧，應當如何念呢？『是念：『我應當從心得佛？還是從身得佛？佛不用心得，不用身得，不用心得佛的色相，不用色相得佛的心。為什麼呢？心，佛沒有心；色，佛沒有色，所以不用色心來獲得三菩提（Samādhi，定）。』佛的色身已經滅盡，乃至識也已經滅盡，佛所說的滅盡，是愚癡的人不明白，有智慧的人才能曉悟。不用身口來得佛，不用智慧來得佛。為什麼呢？智慧尋求不到，自己尋求我也了不可得，也沒有任何可見之物，一切法本來就什麼都沒有，壞滅根本，斷絕根本。』如果這樣念，就叫做實相念佛之門，也叫做絕待門。

四、離即離非門，永明大師說：『如果執著說是內力，那就是自性；如果說是他力，那就成了他性；如果說是機感相投，那就是共性；如果說非因非緣，那就是無因性。』這些都是滯礙執著，沒有進入圓滿成就。應當知道佛力不可思議，玄妙通達，難以測度。譬如阿迦叔樹（Akasha tree，虛空樹），女人摩挲觸碰，花就因此而生出，這樹沒有感覺，卻又並非沒有感覺。菩薩摩訶薩（Bodhisattva-Mahāsattva，大菩薩）不可思議的念觸，也是這樣。又如象牙，因為雷聲而生出花朵，這牙齒不是耳朵，怎麼會有聽聞？如果沒有聽聞，花又怎麼會生出？又如果雷聲能生花，那麼一切事物都應該能生出花。菩薩摩訶薩不可思議的聲塵，也是這樣。又如勇士，懷疑石頭是老虎，箭射去就沒入了箭鏃；箭不是爲了克制石頭，石頭也不是接受箭矢，菩薩摩訶薩不可思議的精進，也是這樣。又如有人遠行，獨自住在空屋裡，夜裡有鬼，扛著一具死屍，放在他面前；又有一個鬼，跟隨在後，嗔怒罵道：『這是我的東西！』先前的鬼說：『我自己拿著來的，

【English Translation】 English version: 'Without inherent nature, un-thinkable, the one characteristic, which is called no-characteristic, this is called true mindfulness of the Buddha.'

Furthermore, in 『止觀』 (Zhǐ Guān, Cessation and Contemplation), it explains the Samādhi (定) of mindfulness of the Buddha, how should one be mindful? 『Is it thinking: 『Should I attain Buddhahood from the mind? Or from the body? The Buddha does not attain Buddhahood from the mind, nor from the body, does not use the mind to attain the Buddha's form, nor use the form to attain the Buddha's mind. Why? The mind, the Buddha has no mind; the form, the Buddha has no form, therefore, do not use form and mind to attain Anuttarā-Samyak-Sambodhi (無上正等正覺， unsurpassed perfect enlightenment).』 The Buddha's form has already been exhausted, even consciousness has been exhausted, what the Buddha said about exhaustion, is what foolish people do not understand, wise people can comprehend. Do not use body and speech to attain Buddhahood, do not use wisdom to attain Buddhahood. Why? Wisdom cannot be sought, seeking myself is also unattainable, and there is nothing to be seen, all dharmas (法， teachings) are originally without anything, destroying the root, severing the root.』 If one is mindful in this way, it is called the gate of true form mindfulness of the Buddha, also called the gate of absolute contrast.

Four, the gate of detachment from both affirmation and negation, Yongming (永明) said: 『If one insists on intrinsic power, then it is self-nature; if one speaks of other power, then it becomes other-nature; if one says it is the mutual resonance of opportunity and response, then it is common-nature; if one says it is neither cause nor condition, then it is no-cause-nature.』 These are all hindrances and attachments, not yet entering perfect accomplishment. One should know that the Buddha's power is inconceivable, profound and penetrating, difficult to fathom. For example, the Akasha tree (阿迦叔樹, 虛空樹), when a woman caresses it, flowers emerge because of it, this tree has no sensation, yet it is not without sensation. The inconceivable thought-touch of a Bodhisattva-Mahāsattva (菩薩摩訶薩, great Bodhisattva) is also like this. Also, like an elephant's tusk, flowers are born because of thunder, this tusk is not an ear, how can there be hearing? If there is no hearing, how can flowers be born? Also, if thunder can produce flowers, then all things should be able to produce flowers. The inconceivable sound-dust of a Bodhisattva-Mahāsattva is also like this. Also, like a brave warrior, suspecting a stone to be a tiger, the arrow shot goes in up to the fletching; the arrow is not for overcoming the stone, the stone is not for receiving the arrow, the inconceivable diligence of a Bodhisattva-Mahāsattva is also like this. Also, like someone traveling far, staying alone in an empty house, at night there is a ghost, carrying a dead person, placing it in front of him; then there is another ghost, following behind, angrily cursing: 『This is my thing!』 The first ghost says: 『I brought it myself,』

來！」后鬼言：「實我擔來！」二鬼各執一手爭之。前鬼言：「此中有人可問。」后鬼即問：「是誰擔來？」是人思惟二鬼力大，妄語亦死，何若實語，即言：「前鬼擔來。」后鬼大嗔，捉此人手，拔斷著地；前鬼取死人一臂，附之即著，如是兩臂兩腳頭脅，舉身皆易。於是二鬼共食所易人身，拭口而去。其人思惟：「眼見我身，被鬼食盡，今此我身，儘是他肉。」即於一切時，作他身想，乃至五欲亦不貪著，是他身故，不應供養；乃至妻子，亦不生染，是他身故，不應有染；乃至種種訶斥苦辱，亦皆順受，是他身故，無復憍慢。后忽自計：「若是他者，不應有我；若非他者，他身現在。是中非他非非他，非我非非我；我亦不可得，他亦不可得，從本已來，恒自如是。」即時得知，一切法是我非我，皆為妄計。菩薩摩訶薩不思議觀力，見佛自他，亦復如是。又如貧人商丘開，信富者言，入火不燒，入水不溺，投高不折，乃至隨諸誑語皆得實寶物，而是貧人，無他術故。菩薩摩訶薩不思議貪慾，獲佛寶王，亦復如是。又如空谷隨聲發響，此響不從空來，不從谷來，不從聲來。若從空來者，空應有響；若從谷來者，應時時響；若從聲來者，呼平地時，此響亦傳；乃至非和合來，非因緣來，非自然來。菩薩摩訶薩不思議聲相

【現代漢語翻譯】現代漢語譯本『來！』后鬼說：『確實是我擔來的！』兩個鬼各自抓住一隻手爭奪。前鬼說：『這裡有人可以問。』后鬼就問：『是誰擔來的？』這個人心想兩個鬼力氣大，說謊也是死，不如說實話，就說：『前鬼擔來的。』后鬼大怒，抓住這個人的手，拔斷扔在地上；前鬼取來死人的一隻手臂，接上就長上了，像這樣兩隻手臂、兩隻腳、頭、脅，全身都換了。於是兩個鬼一起吃了換過的人身，擦擦嘴就走了。這個人思惟：『親眼看見我的身體，被鬼吃光了，現在這個我的身體，全是他的肉。』就於一切時，作他身想，乃至五欲也不貪著，因為是他身，不應該供養；乃至妻子，也不生染著，因為是他身，不應該有染著；乃至種種訶斥苦辱，也都順受，因為是他身，沒有了憍慢。後來忽然自己思量：『如果是他的，不應該有我；如果不是他的，他身現在。這其中非他非非他，非我非非我；我也不可得，他也不可得，從本來開始，恒常就是這樣。』即時得知，一切法是我非我，都是妄想計度。菩薩摩訶薩不可思議的觀力，見佛自他，也是這樣。又如貧窮的人 Shangqiu Kai（商丘開，人名）, 相信富人的話，入火不燒，入水不溺，投高處不折斷，乃至聽信各種謊言都能得到真實的寶物，而這個貧窮的人，沒有其他法術的緣故。菩薩摩訶薩不可思議的貪慾，獲得佛寶王，也是這樣。又如空曠的山谷隨著聲音發出迴響，這回響不從空中來，不從山谷來，不從聲音來。如果從空中來，空中應該有迴響；如果從山谷來，應該時時有迴響；如果從聲音來，在平地上呼喊時，這回響也應該傳遞；乃至不是和合而來，不是因緣而來，不是自然而來。菩薩摩訶薩不可思議的聲相

【English Translation】 English version 『Come!』 The latter ghost said, 『Indeed, I carried it!』 The two ghosts each grabbed one hand and fought over it. The former ghost said, 『There is someone here who can be asked.』 The latter ghost then asked, 『Who carried it?』 The person thought that the two ghosts were strong, and lying would also lead to death, so it would be better to tell the truth, and said, 『The former ghost carried it.』 The latter ghost was furious, grabbed the person's hand, broke it off and threw it on the ground; the former ghost took an arm from a dead person, attached it, and it grew on, like this, both arms, both legs, head, ribs, the whole body was replaced. Then the two ghosts together ate the replaced person's body, wiped their mouths, and left. The person thought, 『I saw with my own eyes my body being eaten up by the ghosts, now this body of mine is all his flesh.』 Then at all times, he thought of it as another's body, and even the five desires he did not crave, because it was another's body, it should not be offered; even his wife, he did not become attached to, because it was another's body, there should be no attachment; even all kinds of scolding and suffering, he accepted them all, because it was another's body, there was no more arrogance. Later he suddenly thought to himself, 『If it is his, there should be no me; if it is not his, his body is present. In this, it is neither him nor not-him, neither me nor not-me; I am also unattainable, he is also unattainable, from the beginning, it has always been like this.』 Immediately he knew that all dharmas are me and not-me, all are false calculations. The Bodhisattva Mahasattva's inconceivable power of observation, seeing the Buddha, self and other, is also like this. Also, like a poor person Shangqiu Kai (商丘開, a personal name), believing the words of a rich man, entering fire he is not burned, entering water he does not drown, throwing himself from a high place he is not broken, and even believing all kinds of lies he can obtain real treasures, and this poor person has no other magic. The Bodhisattva Mahasattva's inconceivable greed, obtaining the Buddha jewel king, is also like this. Also, like an empty valley echoing with sound, this echo does not come from the sky, does not come from the valley, does not come from the sound. If it comes from the sky, the sky should have an echo; if it comes from the valley, there should be an echo at all times; if it comes from the sound, when shouting on flat ground, this echo should also be transmitted; even it does not come from combination, does not come from causes and conditions, does not come from nature. The Bodhisattva Mahasattva's inconceivable sound appearance

，非來非去，亦復如是。又如幻人幻長者所愛馬，入小瓶中，瓶不加大，而馬跳躍如常，長者為設食已，馬系柱如故。菩薩摩訶薩不思議幻法，變現佛剎，亦復如是。又如訶宅迦藥，人或得之，以其一兩，變千兩銅悉成真金，非千兩銅，能變此藥。菩薩摩訶薩不思議大丹，點穢成凈，亦復如是。又如有人得安繕那藥，以涂其目，雖行人中，人所不見。菩薩摩訶薩不思議藥力，于唸唸生中得無生身，亦復如是。又如無能勝香，若以涂鼓，其聲發時，一切敵軍皆自退散；又轉輪王有香名海藏，若燒一丸，王及四軍，皆騰虛空。菩薩摩訶薩不思議正念香，伏諸魔軍，超越三界，亦復如是。是故當知，唸佛三昧不可思議！如普賢毛孔不可思議；如摩耶夫人腹不可思議；如凈名丈室不可思議；如具足優婆夷小器不可思議。何以故？一切法皆不可思議故。若有一毛頭許可思議者，即非法界性海。如上言心、言境、言有相、無相者，皆是思議法；若入此不思議解脫，即知一切分別唸佛，皆為戲論。

西方合論卷之五(終) 大正藏第 47 冊 No. 1976 西方合論

西方合論卷之六

第六稱性門

夫一切賢聖，稱心而行，法性無邊，行海叵量。是故或一剎那中，行滿三祇；或恒河沙劫，未成一

{ "translations": [ "非來非去，也是這樣。又如幻術師變幻出一個長者所喜愛的馬，進入一個小瓶中，瓶子沒有變大，而馬在瓶中跳躍如常，長者餵食完畢，馬仍然繫在柱子上。菩薩摩訶薩不可思議的幻化之法，變現佛剎（Buddhakṣetra，佛的國土），也是這樣。又如訶宅迦藥（一種藥名），有人得到它，用其中的一兩，就能將一千兩銅全部變成真金，而不是一千兩銅能夠改變這種藥。菩薩摩訶薩不可思議的大丹，點化污穢成為清凈，也是這樣。又如有人得到安繕那藥（一種眼藥），用它塗抹眼睛，即使走在人群中，人們也看不見他。菩薩摩訶薩不可思議的藥力，在每個念頭的生滅中得到無生之身，也是這樣。又如無能勝香（一種香），如果用來涂鼓，鼓聲響起時，一切敵軍都會自行退散；又如轉輪聖王有一種香名叫海藏，如果燒一丸，國王和他的四種軍隊，都會騰空飛起。菩薩摩訶薩不可思議的正念香，降伏各種魔軍，超越三界，也是這樣。所以應當知道，唸佛三昧（Buddhanusmṛti-samādhi，憶念佛陀的禪定）不可思議！如普賢（Samantabhadra，一位菩薩）的毛孔不可思議；如摩耶夫人（Māyādevī，釋迦牟尼佛的生母）的腹部不可思議；如維摩詰（Vimalakīrti，一位在家菩薩）的丈室不可思議；如具足優婆夷（Pūrṇā，一位女居士）的小器不可思議。為什麼呢？因為一切法都是不可思議的。如果有一根毫毛的頭可以思議，那就不是法界性海。如上面所說的心、境、有相、無相，都是思議法；如果進入這不可思議的解脫，就知道一切分別唸佛，都是戲論。", "", "《西方合論》卷之五（終）", "《大正藏》第47冊 No. 1976 《西方合論》", "", "", "《西方合論》卷之六", "", "第六稱性門", "", "一切賢聖，都順應自心而行，法性無邊無際，行海深不可測。因此，或者在一剎那間，修行圓滿了三大阿僧祇劫的功德；或者經過恒河沙數劫的時間，還不能成就一件事。" ], "english_translations": [ 'Not coming, not going, it is also thus. It is like a magician conjuring a horse beloved by an elder, which enters a small bottle. The bottle does not become larger, yet the horse jumps and frolics as usual. After the elder feeds it, the horse is tied to the post as before. The Bodhisattva-Mahasattva』s (Bodhisattva-Mahāsattva, great being bodhisattva) inconceivable magic transforms Buddha-lands (Buddhakṣetra, Buddha field), and it is also thus. It is like the medicine Haritaki (Haritaki, a kind of medicine); if someone obtains it, using one or two ounces of it can transform a thousand ounces of copper into genuine gold, but a thousand ounces of copper cannot transform this medicine. The Bodhisattva-Mahasattva』s inconceivable great elixir transforms impurity into purity, and it is also thus. It is like someone obtaining the Anjana medicine (Anjana, a kind of eye medicine); by applying it to their eyes, even when walking among people, they cannot be seen. The Bodhisattva-Mahasattva』s inconceivable medicinal power, in each moment of arising and ceasing, obtains a body of non-arising, and it is also thus. It is like the invincible fragrance; if it is used to coat a drum, when the sound is made, all enemy armies will retreat and disperse on their own. Furthermore, a Chakravartin King (Chakravartin, wheel-turning king) has a fragrance called Sea Treasury; if one pellet is burned, the king and his four divisions of the army will all rise into the sky. The Bodhisattva-Mahasattva』s inconceivable fragrance of Right Mindfulness subdues all the armies of Mara (Mara, demon), transcends the Three Realms, and it is also thus. Therefore, you should know that the Buddhanusmrti-samadhi (Buddhanusmṛti-samādhi, samadhi of buddha-recollection) is inconceivable! Like the pores of Samantabhadra (Samantabhadra, a bodhisattva) are inconceivable; like the womb of Maya (Māyādevī, Buddha』s mother) is inconceivable; like the chamber of Vimalakirti (Vimalakīrti, a lay buddhist) is inconceivable; like the small vessel of Purna Upasika (Pūrṇā, a female lay buddhist) is inconceivable. Why? Because all dharmas are inconceivable. If even the tip of a hair could be conceived, then it would not be the Dharma-realm nature sea. As mentioned above, the mind, the object, the existence of form, and the non-existence of form are all conceivable dharmas; if one enters this inconceivable liberation, then one knows that all discriminating thoughts of Buddha-recollection are mere play.', "", 'Western Synthesis, Scroll 5 (End)', 'Taisho Tripitaka Volume 47, No. 1976, Western Synthesis', "", "", 'Western Synthesis, Scroll 6', "", 'Chapter 6: The Nature-Conforming Gate', "", 'All sages and saints act in accordance with their minds. The nature of Dharma is boundless, and the sea of practice is immeasurable. Therefore, in one kshana (kshana, moment), one may complete the merits of three asamkhya kalpas (asamkhya kalpas, countless eons); or after kalpas as numerous as the sands of the Ganges River, one may not accomplish a single thing.' ] }

念。飛空鳥跡，辨地位之分齊；淚日風花，明過現之影像。無脛而走，舍阿彌以何之；不疾而速，識西方之非遠。譬諸五色至玄而亡，萬流以海為極者也。今約大乘諸行，總入一行，略示五門：

一、信心行。　二、止觀行。　三、六度行。

四、悲願行。　五、稱法行。

一、信心行者，經云：「信為道元功德母。」一切諸行，無不以信為正因，乃至菩提果滿，亦只完此信根。如穀子墮地，迨于成實，不異初種；如稚筍參天，暨至叢葉，本是原竿。初心菩薩，無不依是信力而成就者。是故蓮宗門下，全仗此信為根本：一者、信阿彌陀佛不動智、根本智，與己無異。如一大虛空，日映則明，云來則翳，虛空本無是故；又則云與日，皆即虛空故。二者、信阿彌陀佛，從發願來，那由他劫內，一切難行難忍種種修習之事，我亦能行。何以故？自憶無始劫中漂溺三塗，生苦、死苦、披毛戴角苦、鐵床銅柱苦，一切無益之苦，皆能受之，何況如今菩薩萬行濟眾生事，豈不能為？三者、信阿彌陀佛，無量智慧、無量神通，及成就無量願力等事，我亦當得。何以故？如來自性方便，具有如是不思議事，我與如來同一自體清凈性故。四者、信阿彌陀佛，不去不來，我亦不去不來；西方此土，不隔毫端，欲見即見。

【現代漢語翻譯】現代漢語譯本：念。飛鳥的痕跡劃過天空，分辨出不同地位的界限；淚水、陽光、風和花朵，清晰地反映出過去和現在的影像。沒有腳卻能行走，除了阿彌陀佛還能去哪裡呢？不快卻能迅速到達，明白西方凈土並非遙遠。這就像五種顏色融合到極致反而消失，萬千河流都以大海為歸宿一樣。現在概括大乘佛教的各種修行，總歸為一行，簡要地闡述五種修行方法：一、信心行。二、止觀行。三、六度行。四、悲願行。五、稱法行。一、信心行，經書上說：『信是道的根源，功德的母親。』一切修行，沒有不以信為根本原因的，乃至菩提果圓滿，也只是完成了這個信根。如同穀子落在地上，直到結出果實，與最初的種子沒有不同；如同幼小的竹筍長到參天，直到長出茂密的葉子，根本還是原來的竹竿。初發心的菩薩，沒有不是依靠這種信的力量而成就的。因此，蓮宗門下，完全依靠這種信作為根本：一者，相信阿彌陀佛不動智（Amita Buddha's immovable wisdom）、根本智（fundamental wisdom），與自己沒有差別。就像一大片虛空，太陽照耀就明亮，雲朵飄來就昏暗，虛空本身並沒有這些；而且雲和太陽，都存在於虛空中。二者，相信阿彌陀佛，自從發願以來，無數劫中，一切難行能忍的種種修行之事，我也能做到。為什麼呢？因為回憶起無始劫以來，我漂流在三惡道（three evil realms）中，經歷生之苦、死之苦、披毛戴角之苦（suffering of being born as animals）、鐵床銅柱之苦（suffering in hell），一切沒有益處的苦，都能承受，何況現在菩薩的萬行濟度眾生的事業，難道不能做到嗎？三者，相信阿彌陀佛，無量的智慧、無量的神通，以及成就無量願力等事，我也應當得到。為什麼呢？因為如來自性（Tathagata's self-nature）方便，具有這樣不可思議的事情，我與如來（Tathagata）同一自體清凈的本性。四者，相信阿彌陀佛，不去不來，我也同樣不去不來；西方凈土（Western Pure Land）與此土（this land），不隔一絲一毫，想要見到就能見到。

【English Translation】 English version: Recollecting. The traces of flying birds in the sky distinguish the divisions of positions; tears, sunlight, wind, and flowers clearly reflect the images of the past and present. Moving without legs, where else to go but to Amitabha (Amita Buddha, meaning 'Infinite Light'); being swift without haste, realizing that the Western Pure Land is not far away. It is like the five colors blending to the extreme and disappearing, and all rivers ultimately flowing into the sea. Now, summarizing the various practices of Mahayana (Great Vehicle), they are all incorporated into one practice, briefly showing five practices: 1. Practice of Faith. 2. Practice of Cessation and Contemplation. 3. Practice of the Six Paramitas (Six Perfections). 4. Practice of Compassionate Vow. 5. Practice of Accordance with Dharma. 1. The Practice of Faith: The sutra says, 'Faith is the source of the Path and the mother of merit.' All practices are based on faith as the primary cause, and even the fulfillment of the Bodhi (enlightenment) fruit is simply the completion of this root of faith. Just as a grain of rice falls to the ground and eventually bears fruit, it is no different from the initial seed; just as a young bamboo shoot grows tall and reaches the sky, eventually forming dense leaves, it is originally the same stalk. Bodhisattvas (enlightened beings) with initial aspirations all achieve success by relying on this power of faith. Therefore, within the Lotus School, complete reliance is placed on this faith as the foundation: First, believe that Amitabha Buddha's immovable wisdom (Amita Buddha's immovable wisdom), fundamental wisdom (fundamental wisdom), is no different from oneself. Like a vast expanse of space, it is bright when the sun shines and dark when clouds come, but space itself does not possess these qualities; moreover, both clouds and the sun exist within space. Second, believe that Amitabha Buddha, since making his vows, has performed all kinds of difficult and enduring practices over countless kalpas (eons), and I am also capable of doing them. Why? Because I recall that in beginningless kalpas, I drifted in the three evil realms (three evil realms), experiencing the suffering of birth, the suffering of death, the suffering of being born as animals (suffering of being born as animals), the suffering of iron beds and copper pillars (suffering in hell), all kinds of useless suffering, and I was able to endure them. How much more so now, the Bodhisattva's myriad practices of saving sentient beings, how could I not be able to do them? Third, believe that Amitabha Buddha's immeasurable wisdom, immeasurable supernatural powers, and the accomplishment of immeasurable vows, I shall also attain. Why? Because the Tathagata's self-nature (Tathagata's self-nature) expediently possesses such inconceivable things, and I and the Tathagata (Tathagata) share the same self-nature of purity. Fourth, believe that Amitabha Buddha neither goes nor comes, and I also neither go nor come; the Western Pure Land (Western Pure Land) and this land (this land) are not separated by a hair's breadth, and one can see him whenever one wishes.

何以故？一切諸佛，皆以法性為身土故。五者、信阿彌陀佛修行歷劫，直至證果，不移剎那，我今亦不移剎那，位齊諸佛。何以故？時分者是業收，法界海中業不可得故。如是信解，是謂入道初心，信一切諸佛凈土之行。

二、止觀行者，如《圓覺》、《楞嚴》、《華嚴》諸方等經，古今學者，廣設觀門，唯臺宗三觀，最為直捷，示一心之筌蹄，撮諸法之要領，修行徑路，無逾於此。西方宗旨，自有十六正觀，然一一觀中，具含此三義，故天臺詮經，直以三諦攝彼十六。《妙宗鈔》曰：「性中三德體，是諸佛三身，即此三德三身，是我一心三觀。若不然者，則觀外有佛，境不即心，何名圓宗絕待之觀。亦可彌陀三身以為法身，我之三觀以為般若，觀成見佛即是解脫，舉一具三，如新伊字。觀佛既爾，觀諸依正，理非異涂。」廣如《疏鈔》，不能具述。至若溫陵禪師，則純以唸佛一聲，入三觀門。言念存三觀者，如一聲佛，遂了此能念體空，所念無相，即念存空觀，所念之佛即應身，即心破見思惑也。雖能念體空，所念無相，不妨能念分明，所念顯然，即念存假觀，所念之佛即報身，即心破塵沙惑也。正當能念所念空時，即能念所念顯然；正當能念所念顯時，即是能念所念寂然，空假互存，乃念存中觀，所念之佛

【現代漢語翻譯】現代漢語譯本：為什麼呢？因為一切諸佛，都以法性作為他們的身和國土的緣故。第五，相信阿彌陀佛（Amitabha Buddha，音譯名，意為無量光佛）修行經歷無數劫，直至證得佛果，沒有一剎那的動搖，我現在也不動搖一剎那，地位與諸佛相同。為什麼呢？因為時間的分隔是業力所致，而在法界海中，業力是不可得的。像這樣信解，就叫做進入佛道的初心，相信一切諸佛凈土的修行。

二、止觀行者，如《圓覺經》（Śūraṅgama Samādhi Sūtra）、《楞嚴經》（Śūraṅgama Sūtra）、《華嚴經》（Avataṃsaka Sūtra）等諸方等經，古今學者，廣泛設立觀想之門，只有天臺宗的三觀，最為直接簡捷，揭示一心（one mind）的門徑，抓住諸法的要領，修行的道路，沒有超過它的。西方凈土宗的宗旨，自有十六正觀，然而每一個觀想中，都包含這三重意義，所以天臺宗解釋經典，直接用三諦（three truths）來統攝那十六觀。《妙宗鈔》（Miaozongchao，天臺宗著作名）說：『自性中本具的三德（three virtues）之體，就是諸佛的三身（three bodies of Buddha），這三德三身，就是我一心所具的三觀。如果不是這樣，那麼就是觀想之外有佛，境界不即是心，怎麼能稱為圓宗（perfect teaching）絕待（absolute）之觀呢？也可以把阿彌陀佛的三身作為法身（Dharmakāya，佛的法性之身），我的三觀作為般若（Prajñā，智慧），觀想成就見到佛就是解脫，舉一即具足三，如新伊字（new I character）。觀想佛既然如此，觀想諸依報正報，道理沒有不同。』詳細的可以參考《疏鈔》（Shuchao，天臺宗著作名），不能全部敘述。至於溫陵禪師，則完全以唸佛一聲，進入三觀之門。說唸佛時存有三觀，如唸一聲佛，就了達這能唸的本體是空，所念的佛沒有相狀，這就是念佛時存有空觀（emptiness），所念的佛就是應身（Nirmāṇakāya，佛的化身），即以心破除見思惑（delusions of views and thoughts）。雖然能唸的本體是空，所念的佛沒有相狀，不妨礙能念分明，所念顯然，這就是念佛時存有假觀（provisional existence），所念的佛就是報身（Saṃbhogakāya，佛的報應身），即以心破除塵沙惑（delusions like dust and sand）。正在能念所念皆空的時候，就是能念所念都顯然；正在能念所念都顯現的時候，就是能念所念都寂然，空假互相存在，就是念佛時存有中觀（the Middle Way），所念的佛

【English Translation】 English version: Why is that? Because all Buddhas take the Dharma-nature as their body and land. Fifth, believe that Amitabha Buddha (Amitabha Buddha, transliteration, meaning Infinite Light Buddha) practiced through countless kalpas, until he attained Buddhahood, without wavering for even a moment. I, too, will not waver for even a moment, and my position will be equal to that of all Buddhas. Why is that? Because the division of time is due to karma, and in the ocean of the Dharma-realm, karma is unattainable. Such faith and understanding is called the initial aspiration for entering the path, believing in the practice of the Pure Lands of all Buddhas.

Second, for practitioners of cessation and contemplation, such as those who study the Śūraṅgama Samādhi Sūtra (Yuánjué Jīng), the Śūraṅgama Sūtra (Léngyán Jīng), and the Avataṃsaka Sūtra (Huáyán Jīng), scholars of ancient and modern times have widely established gates of contemplation. Only the Three Contemplations of the Tiantai school are the most direct and straightforward, revealing the path to the One Mind, grasping the essentials of all dharmas. There is no path of practice that surpasses this. The Western Pure Land school has its own Sixteen Contemplations, but each contemplation contains these three meanings. Therefore, the Tiantai school interprets the scriptures by directly encompassing those sixteen contemplations with the Three Truths. The Miaozongchao (Miàozōngchāo, a Tiantai text) says: 'The substance of the Three Virtues inherent in the nature is the Three Bodies of the Buddhas. These Three Virtues and Three Bodies are the Three Contemplations of my One Mind. If it is not so, then there is a Buddha outside of contemplation, and the realm is not identical to the mind. How can it be called the perfect and absolute contemplation of the Round School? It can also be said that the Three Bodies of Amitabha are the Dharmakāya (Dharmakāya, the Dharma-nature body of the Buddha), and my Three Contemplations are Prajñā (Prajñā, wisdom). Attaining contemplation and seeing the Buddha is liberation, embodying one and possessing all three, like the new I character. Since contemplating the Buddha is like this, contemplating all the environments and beings is not a different path.' The details can be found in the Shuchao (Shūchāo, a Tiantai text), which cannot be fully described here. As for Zen Master Wenling, he purely enters the gate of the Three Contemplations with a single recitation of the Buddha's name. Saying that the Three Contemplations are present in the recitation, such as reciting the Buddha's name once, one understands that the essence of the one who recites is empty, and the Buddha who is recited has no form. This is the contemplation of emptiness present in the recitation, and the Buddha who is recited is the Nirmāṇakāya (Nirmāṇakāya, the transformation body of the Buddha), which uses the mind to break through the delusions of views and thoughts. Although the essence of the one who recites is empty, and the Buddha who is recited has no form, it does not hinder the clarity of the one who recites and the obviousness of the one who is recited. This is the contemplation of provisional existence present in the recitation, and the Buddha who is recited is the Saṃbhogakāya (Saṃbhogakāya, the reward body of the Buddha), which uses the mind to break through the delusions like dust and sand. Precisely when the one who recites and the one who is recited are both empty, the one who recites and the one who is recited are both obvious; precisely when the one who recites and the one who is recited are both manifest, the one who recites and the one who is recited are both still. Emptiness and provisional existence coexist, which is the contemplation of the Middle Way present in the recitation, and the Buddha who is recited

即法身，即心破無明惑也。是又即唸佛因，究竟三諦，凈彼四土，如拈一微塵變大地作黃金，是謂法界圓融，不可思議觀門。

三、六度行者，《起信論》曰：「菩薩從初正信已來，于第一阿僧祇將欲滿故，于真如法中，深解現前所修離相，知法性體離慳貪故，隨順修行檀波羅蜜；法性無染離五欲過故，隨順修行戒波羅蜜；法性無苦離瞋惱故，隨順修行忍波羅蜜；法性無身心相離懈怠故，隨順修行精進波羅蜜；法性常定，體無亂故，隨順修行禪波羅蜜；法性體明，離無明故，隨順修行般若波羅蜜。」故《智度論》曰：「菩薩觀一切法畢竟空，不生慳貪心。何以故？畢竟空中無有慳貪，慳貪根本斷故。」乃至「般若波羅蜜畢竟空故，常不生癡心。所以者何？佛說一切法，無施無受，非戒非犯，乃至不智不愚故。」又云：「菩薩雖不見佈施，以清凈空心佈施，作是念：『是佈施空無所有，眾生須故施與。如小兒以土為金銀，長者則不見是金銀，便隨意與，竟無所與。』其餘五法亦復如是。」是謂菩薩行於六度。修凈土者，即無如是差別名相，然亦不越一行，具此六義：一者、舍諸雜念，是行於施；又則系佛，不住舍念，是性施故。二者、唸唸中凈，是行於戒；又則系佛，不求滅念，是性戒故。三者、世念盡弱，是行

【現代漢語翻譯】現代漢語譯本：所謂法身，就是指通過心來破除無明煩惱。這也就是念佛的因，最終達到三諦（空、假、中），清凈四土（常寂光土、實報莊嚴土、方便有餘土、凡聖同居土），就像拈起一粒微塵就能變成整個大地為黃金一樣，這就是所謂的法界圓融，不可思議的觀門。

三、關於六度行者，《起信論》中說：『菩薩從最初生起真正的信心以來，在第一阿僧祇劫（極長的時間單位）將要圓滿的時候，對於真如法有了深刻的理解，明白現在所修行的離相，知道法性的本體是遠離慳貪的，所以隨順修行檀波羅蜜（佈施）；法性沒有污染，遠離五欲的過患，所以隨順修行戒波羅蜜（持戒）；法性沒有痛苦，遠離嗔恚煩惱，所以隨順修行忍波羅蜜（忍辱）；法性沒有身心之相，遠離懈怠，所以隨順修行精進波羅蜜（精進）；法性恒常安定，本體沒有散亂，所以隨順修行禪波羅蜜（禪定）；法性的本體光明，遠離無明，所以隨順修行般若波羅蜜（智慧）。』所以《智度論》中說：『菩薩觀察一切法畢竟空，不生起慳貪之心。為什麼呢？因為在畢竟空中沒有慳貪，慳貪的根本已經斷除了。』乃至『般若波羅蜜畢竟空，所以常常不生起愚癡之心。為什麼呢？佛說一切法，沒有施者和受者，沒有持戒和犯戒，乃至沒有智者和愚者。』又說：『菩薩雖然不見佈施，以清凈空的心來佈施，這樣想：『這佈施是空無所有的，因為眾生需要才施與。就像小孩子把土當作金銀，長者則不認為那是金銀，便隨意給予，最終什麼也沒有給予。』其餘五種法也是這樣。』這就是菩薩修行六度。修凈土的人，雖然沒有這樣的差別名相，但也沒有超出一種修行，具足這六種意義：一是捨棄各種雜念，這是在行佈施；又一心繫唸佛，不住在捨棄的念頭上，這是性施的緣故。二是念念清凈，這是在行持戒；又一心繫唸佛，不求滅除念頭，這是性戒的緣故。三是世俗的念頭逐漸減弱，這是在行

【English Translation】 English version: 'That which is the Dharmakaya (法身, the body of the Dharma), is the mind that breaks through the delusion of ignorance. This is also the cause of reciting the Buddha's name, ultimately realizing the Three Truths (三諦, emptiness, provisional existence, and the middle way), purifying the Four Lands (四土, the Land of Eternal Tranquility, the Land of Actual Reward, the Land of Expedient Residue, and the Land of Coexistence of Saints and Mortals), just like picking up a mote of dust and transforming the entire earth into gold. This is called the perfect fusion of the Dharmadhatu (法界, the realm of Dharma), the inconceivable gate of contemplation.'

Three, regarding the practitioners of the Six Paramitas (六度, Six Perfections), the Awakening of Faith in the Mahayana (起信論) says: 'Since Bodhisattvas (菩薩, enlightened beings) first arose genuine faith, when the first asamkhya-kalpa (阿僧祇劫, an extremely long period of time) is about to be completed, they deeply understand the non-attachment of the practices they are currently cultivating in the realm of Suchness (真如, the true nature of reality), knowing that the essence of Dharma is free from stinginess, therefore they accordingly cultivate Dana Paramita (檀波羅蜜, giving); the essence of Dharma is unpolluted, free from the faults of the five desires, therefore they accordingly cultivate Sila Paramita (戒波羅蜜, morality); the essence of Dharma is free from suffering, free from anger and vexation, therefore they accordingly cultivate Ksanti Paramita (忍波羅蜜, patience); the essence of Dharma has no form of body and mind, free from laziness, therefore they accordingly cultivate Virya Paramita (精進波羅蜜, diligence); the essence of Dharma is always stable, its essence is free from disturbance, therefore they accordingly cultivate Dhyana Paramita (禪波羅蜜, meditation); the essence of Dharma is bright, free from ignorance, therefore they accordingly cultivate Prajna Paramita (般若波羅蜜, wisdom).' Therefore, the Mahaprajnaparamita Sastra (智度論) says: 'Bodhisattvas contemplate that all dharmas (法, phenomena) are ultimately empty, and do not generate a mind of stinginess. Why? Because in ultimate emptiness there is no stinginess, the root of stinginess is cut off.' And even 'Prajna Paramita is ultimately empty, therefore one constantly does not generate a mind of delusion. Why? The Buddha (佛, the awakened one) said that all dharmas have no giver and no receiver, no precepts and no violations, and even no wise and no foolish.' It also says: 'Although Bodhisattvas do not see giving, they give with a pure empty mind, thinking: 『This giving is empty and without substance, it is given because beings need it. Just like children take dirt as gold and silver, elders do not see it as gold and silver, and give it away at will, ultimately giving nothing.』 The other five dharmas are also like this.' This is what is called Bodhisattvas practicing the Six Paramitas. Those who cultivate Pure Land (凈土, a Buddhist paradise) do not have such different names and forms, but they also do not go beyond one practice, possessing these six meanings: First, abandoning all distracting thoughts is practicing giving; and focusing on the Buddha, not dwelling on the thought of abandoning, is the nature of giving. Second, being pure in every thought is practicing morality; and focusing on the Buddha, not seeking to extinguish thoughts, is the nature of morality. Third, worldly thoughts gradually weaken, this is practicing

于忍；又則系佛，非關摧念，是性忍故。四者、畢念不退，是行精進；又則一念即是，不著苦行，是性精進故。五者、得念三昧，是行於定；又則唸唸是佛，不貪禪味，是大定故。六者、了唸佛因，即念而佛，是行於智；又則念本非有，佛本非無，不落斷常，是一切種智故。是故唸佛一門，能該諸行。何以故？唸佛是一心法門，心外無諸行故，然亦不廢諸行，若廢諸行即是廢心故。

四、悲願行者，諸佛菩薩，性海無盡，供養無盡，戒施無盡，乃至饒益無盡。如普賢發十大愿：虛空界眾生界，無有盡時，而我此愿，亦無有盡，身語意業，無有疲厭，名為愿王。一切諸佛，無不成就如是愿王，證涅槃果。故天親菩薩凈土五念門，以禮拜、讚歎、作愿、觀察前四種，為成就入功德門；迴向一切煩惱眾生，拔世間苦，為成就出功德門。菩薩修五念門，速得阿耨多羅三藐三菩提。

難曰：「佛及眾生，本無所有。如《凈名經》言：『菩薩觀于眾生，如呼聲響；如水聚沫；如芭蕉堅；如電久住；如無色界色；如焦谷芽；如得忍菩薩貪恚毀禁；如佛煩惱習；如夢所見已窹，菩薩觀眾生為若此。』是則眾生本空，菩薩種種發願利生，將無眼見空華邪？」

答曰：「《智度論》中，佛說：『此中言無佛者，破著佛想

【現代漢語翻譯】現代漢語譯本：于忍（Yu Ren，一種忍耐），又與佛相應，並非壓制念頭，這是因為它是自性之忍。四者，徹底不退轉的念頭，是行為上的精進；又則一個念頭即是全部，不執著于苦行，這是因為它是自性之精進。五者，獲得唸佛三昧（Nian Fo Sanmei，通過唸佛進入的禪定狀態），是行為上的禪定；又則唸唸都是佛，不貪戀禪定的滋味，這是大定。六者，瞭解唸佛的因，即念即是佛，是行為上的智慧；又則唸的本質並非實有，佛的本質並非虛無，不落入斷滅或常有的極端，這是一切種智（Yi Qie Zhong Zhi，佛所具有的對一切事物和現象的智慧）。因此，唸佛這一法門，能夠涵蓋所有修行。為什麼呢？因爲念佛是一心法門，心外沒有其他修行，然而也不廢棄其他修行，如果廢棄其他修行，就是廢棄了心。四、悲願行者，諸佛菩薩，性海無盡，供養無盡，戒施無盡，乃至饒益無盡。如普賢（Pu Xian，一位重要的菩薩）發十大愿：虛空界眾生界，無有盡時，而我此愿，亦無有盡，身語意業，無有疲厭，名為愿王。一切諸佛，無不成就如是愿王，證涅槃果。故天親菩薩（Tian Qin Pusa，一位著名的佛教論師）凈土五念門，以禮拜、讚歎、作愿、觀察前四種，為成就入功德門；迴向一切煩惱眾生，拔世間苦，為成就出功德門。菩薩修五念門，速得阿耨多羅三藐三菩提（A Nuo Duo Luo San Miao San Pu Ti，無上正等正覺）。難曰：『佛及眾生，本無所有。如《凈名經》（Jing Ming Jing，即《維摩詰經》）言：『菩薩觀于眾生，如呼聲響；如水聚沫；如芭蕉堅；如電久住；如無**色；如焦谷芽；如得忍菩薩貪恚毀禁；如佛煩惱習；如夢所見已窹，菩薩觀眾生為若此。』是則眾生本空，菩薩種種發願利生，將無眼見空華邪？』答曰：『《智度論》（Zhi Du Lun，《大智度論》）中，佛說：『此中言無佛者，破著佛想。』

【English Translation】 English version: Yu Ren (Yu Ren, a kind of patience); moreover, it is related to the Buddha, not about suppressing thoughts, because it is patience of self-nature. Fourth, the thought of complete non-regression is diligence in practice; furthermore, one thought is all, not attached to ascetic practices, because it is diligence of self-nature. Fifth, obtaining Nian Fo Sanmei (Nian Fo Sanmei, the state of Samadhi entered through Buddha-name recitation) is meditation in practice; moreover, every thought is the Buddha, not greedy for the taste of meditation, this is great Samadhi. Sixth, understanding the cause of Buddha-name recitation, that is, the thought itself is the Buddha, is wisdom in practice; furthermore, the essence of thought is not real, the essence of the Buddha is not non-existent, not falling into the extremes of annihilation or permanence, this is Sarvajna (Sarvajna, the wisdom of the Buddha regarding all things and phenomena). Therefore, the single Dharma gate of Buddha-name recitation can encompass all practices. Why? Because Buddha-name recitation is the Dharma gate of one mind, there are no other practices outside the mind, yet it does not abandon other practices, if other practices are abandoned, then the mind is abandoned. Four, practitioners of compassion and vows, all Buddhas and Bodhisattvas, the sea of nature is inexhaustible, offerings are inexhaustible, precepts and giving are inexhaustible, even benefiting others is inexhaustible. For example, Pu Xian (Pu Xian, a major Bodhisattva) made ten great vows: the realm of empty space and the realm of sentient beings have no end, and my vows also have no end, body, speech, and mind karma have no fatigue or weariness, this is called the King of Vows. All Buddhas have accomplished such a King of Vows and attained the fruit of Nirvana. Therefore, Tian Qin Pusa's (Tian Qin Pusa, a famous Buddhist commentator) Pure Land Five Contemplation Gates, using the first four of prostration, praise, making vows, and observation, are for accomplishing entry into the gate of merit; dedicating merit to all afflicted sentient beings, relieving the suffering of the world, is for accomplishing exit from the gate of merit. Bodhisattvas who cultivate the Five Contemplation Gates quickly attain Anuttara-samyak-sambodhi (A Nuo Duo Luo San Miao San Pu Ti, unsurpassed perfect enlightenment). Objection: 'Buddhas and sentient beings are fundamentally without substance. As the Jing Ming Jing (Jing Ming Jing, the Vimalakirti Sutra) says: 'Bodhisattvas view sentient beings as echoes of voices; as foam on water; as the firmness of banana trees; as the long duration of lightning; as colors without essence; as sprouts from scorched grains; as a Bodhisattva who has attained patience yet is greedy, hateful, and violates precepts; as the afflictive habits of the Buddha; as what is seen in a dream after waking up, Bodhisattvas view sentient beings in this way.' Therefore, sentient beings are fundamentally empty, Bodhisattvas make various vows to benefit sentient beings, wouldn't that be like seeing illusory flowers in the sky?' Answer: 'In the Zhi Du Lun (Zhi Du Lun, the Mahaprajnaparamita-sastra), the Buddha said: 'When it is said here that there is no Buddha, it is to break the attachment to the idea of a Buddha.'

，不言取無佛相。』是故當知，言無眾生者，破眾生想，不言取無眾生相。如《凈名》言：『菩薩作是觀已自言：「我當爲眾生，說如斯法。」即真實慈。』即知菩薩不取無眾生相；又則說是法者，真實利生，真實悲願，無別度眾生事也。又如《般若經》，菩薩深入大悲，如慈父見子為無所值物故死，父甚憐之，此兒但為虛誑故死。諸佛亦如是，知諸法空畢竟不可得，而眾生不知；眾生不知故，于空法中染著，著因緣故，墮大地獄，是故深入大悲。是則諸佛興慈運悲，正以眾生空故，眾生誑入生死故，豈有反息悲願之理。故知，菩薩種種度生者，是深達無眾生義。何故？若見有眾生故即有我，慈悲心劣，豈能行如是饒益之行？又先德云：『未居究竟位，全是自利門：從十信初心，歷十住、十行、十回向、十地，直至等覺佛前普賢，猶是自利利他門者；登妙覺位佛后普賢，方是利他之行。』如佛告比丘：『功德果報甚深，無有如我知恩分者，我雖復盡其邊底，我本以欲心無厭足故得佛，是故今猶不息，雖更無功德可得，我欲心亦不休。』當知，行海無邊，非丈竿尺木所能探其底裹。如癡兒見人指門前竿云在天半，即計量言：『從地至天止兩竿許。』佛法戲論亦復如是。」

五、稱法行者，法界海中，無量無邊；菩

薩行海，亦無量無邊。虛空著彩，粉墨徒勞；法界無方，轍跡安用。是故菩薩自性行者，非有非無，非行非不行，唯是稱法自在之行。一者、菩薩度一切眾生究竟無餘涅槃，而眾生界不減。如登場傀儡悲笑宛然，唯一土泥，空無所有，是稱法行。二者、菩薩行五無間，而無惱恚；至於地獄，無諸罪垢；至於畜生，無有無明憍慢等過。如淫女離魂逐所歡去，乃至生子而身常在父母前，是稱法行。三者、菩薩自身入定，他身起定；一身入定，多身起定；從有情身入定，從無情身起足。如猛虎起尸，跪拜作舞，唯虎所欲而尸本無知，是稱法行。四者、菩薩於一小眾生身中，轉大法輪，燃大法炬，震大法雷，魔宮摧毀，大地震動，度無量無邊眾生，而此小眾生，不覺不知。如天帝樂人，逃入一小女子鼻孔，遍索不得，而此女子不覺不知，是稱法行。五者、菩薩欲久住世，即以念頃衍作無量無數百千億那由他劫；欲少住世，即以無量無數百千億那由他劫，縮爲念頃。如小兒看燈中走馬，計其多寡首尾，了不可得，是稱法行。是故若證如是不思議行者，一念之中，三世諸佛凈土攝入無餘，是謂菩薩莊嚴凈土之行。以無思智照之可見，非是情量所能猜度。何以故？以自性超一切量故。

西方合論卷之六(終) 大正藏第 47

【現代漢語翻譯】現代漢語譯本薩行海（菩薩的修行如大海般深廣），也是無量無邊的。想要用色彩在虛空中作畫，不過是徒勞；法界沒有邊際，又何必留下任何痕跡呢？因此，菩薩以自性修行的，既不是有也不是無，既不是行也不是不行，只是順應法性的自在之行。第一，菩薩度化一切眾生，最終讓他們進入沒有剩餘的涅槃境界，但眾生界並沒有減少。就像戲臺上演出的傀儡，悲傷和歡笑都栩栩如生，但本質上只是一堆泥土，空無所有，這就是稱法之行。第二，菩薩行五無間（指殺父、殺母、殺阿羅漢、破和合僧、出佛身血五種極重罪業），卻沒有惱怒和怨恨；即使到了地獄，也沒有任何罪惡的污垢；即使到了畜生道，也沒有愚癡、傲慢等過失。就像離體的靈魂追逐所喜愛的事物而去，甚至生了孩子，但身體卻始終在父母面前，這就是稱法之行。第三，菩薩自身入定，卻能讓其他身體出定；一個身體入定，卻能讓多個身體出定；從有情眾生的身體入定，卻能從無情眾生的身體起身。就像猛虎控制屍體，讓它跪拜跳舞，一切都隨猛虎的意願，而屍體本身毫無知覺，這就是稱法之行。第四，菩薩在一個微小的眾生身體中，轉動大法輪，點燃大法炬，發出大法雷，摧毀魔宮，使大地震動，度化無量無邊的眾生，而這個微小的眾生，卻毫無察覺。就像天帝的樂人，逃入一個小女子的鼻孔，四處搜尋也找不到，而這個女子卻毫無察覺，這就是稱法之行。第五，菩薩想要長久住世，就能在一念之間將時間延伸為無量無數百千億那由他劫（極長的時間單位）；想要短暫住世，就能將無量無數百千億那由他劫縮短為一念之間。就像小孩子看燈籠上的走馬燈，計算馬的數量和首尾，卻始終無法確定，這就是稱法之行。因此，如果證得了這樣不可思議的修行，在一念之中，就能將三世諸佛的凈土全部攝入，沒有剩餘，這就是菩薩莊嚴凈土的修行。這種修行是用無法思議的智慧照見的，不是用情感和思量所能猜測的。為什麼呢？因為自性超越了一切的度量。《西方合論》卷之六（終）《大正藏》第47卷

【English Translation】 English version The Samudra-like practice (Samudra: ocean, referring to the vastness of the practice) of a Bodhisattva is also immeasurable and boundless. To paint in the void is a futile effort; the Dharma realm has no boundaries, so what use are traces? Therefore, the Bodhisattva who practices with self-nature is neither existent nor nonexistent, neither acting nor non-acting, but solely acting in accordance with the Dharma and being free. First, the Bodhisattva liberates all sentient beings, ultimately leading them to Nirvana without remainder, yet the realm of sentient beings does not diminish. Like puppets on a stage, their sorrows and joys are vivid, but they are essentially just clay, empty and without substance; this is called Dharma-conforming practice. Second, the Bodhisattva commits the five heinous offenses (five unpardonable sins: patricide, matricide, killing an Arhat, causing disunity in the Sangha, and shedding the blood of a Buddha) without anger or resentment; even in hell, there are no defilements of sin; even in the animal realm, there are no faults such as ignorance or arrogance. Like a detached soul pursuing its desires, even giving birth to a child, while the body remains before its parents; this is called Dharma-conforming practice. Third, the Bodhisattva enters Samadhi (meditative state) in his own body, while other bodies arise from Samadhi; one body enters Samadhi, while many bodies arise from Samadhi; entering Samadhi from the body of a sentient being, and rising from the body of an inanimate object. Like a fierce tiger controlling a corpse, making it kneel, bow, and dance, all according to the tiger's will, while the corpse itself is without awareness; this is called Dharma-conforming practice. Fourth, the Bodhisattva, within the body of a tiny sentient being, turns the great Dharma wheel, ignites the great Dharma torch, thunders the great Dharma thunder, destroys the demon palaces, causes the earth to shake, and liberates immeasurable and boundless sentient beings, yet this tiny sentient being is unaware. Like the musicians of the celestial emperor, escaping into the nostril of a small girl, searched for everywhere but not found, while the girl is unaware; this is called Dharma-conforming practice. Fifth, if the Bodhisattva wishes to dwell in the world for a long time, he can extend a moment into countless hundreds of thousands of billions of Nayutas (an extremely long period of time); if he wishes to dwell in the world for a short time, he can shorten countless hundreds of thousands of billions of Nayutas into a moment. Like a child watching a revolving lantern with running horses, trying to count the number of horses and their beginning and end, but never able to determine it; this is called Dharma-conforming practice. Therefore, if one realizes such inconceivable practice, in a single thought, one can encompass all the pure lands of the Buddhas of the three times without remainder; this is called the Bodhisattva's practice of adorning the pure land. This practice is seen with inconceivable wisdom, and cannot be guessed by emotions or thoughts. Why? Because self-nature transcends all measures. The Western Collection, Volume Six (End) Taisho Tripitaka, Volume 47

冊 No. 1976 西方合論

西方合論卷之七

第七往生門

夫究竟涅槃，唯除如來。二乘破有執空，假名寂滅；菩薩發真無漏，分破無明。何況劣根淺解，大海一滴，輒逞狂慧，斷無後有，以恣情為遊戲，以修行為纏縛，自殺殺他，何異酖毒。如佛在時有一比丘得四禪，生增上慢，謂得阿羅漢，不復求進。命欲盡時，見有四禪中陰相來，便生邪見謂無涅槃，佛為欺我！惡邪生故失四禪中陰，便見阿鼻泥犁中陰相，命終即生阿鼻地獄。此等猶是坐禪持戒，一念妄證，遂沉黑獄。而今禪人得少為足，蕩心逸軌，其惡報又不知當如何也。古人云：「不生凈土，何土可生？三祇途遠，入余門者，多有退墮。」是以古今聖流，皆主張此一門。今略示六種，以定指南：

一、菩薩生人中者。

二、菩薩生兜率天者。

三、菩薩生長壽天者。

四、菩薩生界外者。

五、菩薩初發心時生如來家者。

六、菩薩三祇行滿生十方世界利益一切眾生者。

一、菩薩生人中者，如《般若經》云：「有菩薩人中命終，還生人中者，除阿毗跋致，是菩薩根鈍，不能疾與般若波羅蜜相應，諸陀羅尼門、三昧門，不能疾現在前。」夫人中火宅，百苦相纏，唯大菩薩處之則

【現代漢語翻譯】現代漢語譯本：《西方合論》卷七第七往生門要達到究竟涅槃（Nirvana），只有如來（Tathagata）才能做到。二乘（聲聞和緣覺）執著于破除有，又執著于空，將假名安立為寂滅；菩薩（Bodhisattva）發起真實無漏的智慧，逐漸破除無明。更何況是那些根器低下、理解膚淺的人，如同大海中的一滴水，卻逞著狂妄的智慧，斷言沒有後世，放縱情慾作為遊戲，把修行看作是束縛，自殺也殺人，這和飲鴆毒藥有什麼區別呢？比如佛陀在世的時候，有一位比丘（Bhikkhu）得到了四禪，生起增上慢，自認為證得了阿羅漢（Arhat），不再求進步。當他的壽命將盡時，見到有四禪中陰的景象出現，便生起邪見，認為沒有涅槃，佛陀欺騙了他！因為生起惡邪的念頭，失去了四禪中陰的境界，便見到阿鼻泥犁（Avici Naraka）地獄的中陰景象，命終之後就墮入了阿鼻地獄。這些人尚且是坐禪持戒之人，只因一念妄證，就沉淪於黑暗的地獄。而現在有些禪修之人，得到少許就自滿，放蕩身心，脫離正軌，他們的惡報又不知道會是怎樣呢？古人說：『不生凈土，還能生到哪裡去呢？三大阿僧祇劫的修行路途遙遠，進入其他法門的人，大多會有退轉。』因此，古今的聖賢大德，都主張修持往生凈土這一法門。現在我略微闡述六種情況，以此來確定修行的方向：一、菩薩生於人道中。二、菩薩生於兜率天（Tushita Heaven）中。三、菩薩生於長壽天中。四、菩薩生於界外。五、菩薩初發菩提心時，生於如來家。六、菩薩經過三大阿僧祇劫的修行圓滿，生於十方世界利益一切眾生。一、菩薩生於人道中，如《般若經》（Prajna Sutra）所說：『有菩薩在人道中命終，又 తిరిగి生於人道中，這些人是除了阿毗跋致（Avivartika，不退轉）菩薩之外的菩薩，這些菩薩根器比較遲鈍，不能迅速地與般若波羅蜜（Prajna Paramita，智慧到彼岸）相應，對於諸陀羅尼門（Dharani，總持法門）、三昧門（Samadhi，三昧法門），不能迅速地使其現在眼前。』人道如同火宅，被各種痛苦纏繞，只有大菩薩才能安然處之，那麼...

【English Translation】 English version: Book No. 1976 A Comprehensive Treatise on the Western Pure Land Volume Seven of A Comprehensive Treatise on the Western Pure Land Chapter Seven: The Gate of Rebirth To attain ultimate Nirvana, only the Tathagata (如來) can achieve it. The Two Vehicles (二乘, Shravakas and Pratyekabuddhas) cling to the destruction of existence and then cling to emptiness, establishing a provisional name as extinction. Bodhisattvas (菩薩) generate true, undefiled wisdom, gradually breaking through ignorance. How much more so are those with inferior roots and shallow understanding, like a drop in the vast ocean, who presumptuously display wild wisdom, asserting there is no afterlife, indulging in desires as a game, and viewing cultivation as a constraint, committing suicide and killing others—how is this different from drinking poison? For example, when the Buddha was in the world, there was a Bhikkhu (比丘, monk) who attained the Four Dhyanas (四禪, four levels of meditative absorption) and developed arrogance, believing he had attained Arhatship (阿羅漢, liberation) and no longer sought progress. When his life was about to end, he saw the intermediate state of the Four Dhyanas appear and developed a perverse view, thinking there was no Nirvana and that the Buddha had deceived him! Because of generating evil and perverse thoughts, he lost the state of the Four Dhyanas and saw the intermediate state of Avici Naraka (阿鼻泥犁, the hell of incessant suffering), and upon death, he fell into Avici Hell. These individuals were still practicing meditation and upholding precepts, but due to a single moment of false realization, they sank into the dark hell. And now, some Chan practitioners are content with little attainment, indulging their minds and deviating from the proper path; their evil retribution is unknown. The ancients said, 'If you are not born in the Pure Land, where else can you be born? The path of three Asankhyeya kalpas (三祇) is far, and those who enter other paths often regress.' Therefore, the sages and virtuous ones of the past and present all advocate this one gate of rebirth. Now, I will briefly explain six situations to determine the direction of practice: 1. Bodhisattvas born in the human realm. 2. Bodhisattvas born in Tushita Heaven (兜率天). 3. Bodhisattvas born in the heavens of long life. 4. Bodhisattvas born beyond the realms. 5. Bodhisattvas born into the family of the Tathagata when they first generate Bodhicitta (菩提心, the aspiration for enlightenment). 6. Bodhisattvas who, after completing the practice of three Asankhyeya kalpas, are born in the ten directions to benefit all sentient beings. 1. Bodhisattvas born in the human realm, as the Prajna Sutra (般若經) says, 'There are Bodhisattvas who, after dying in the human realm, are reborn in the human realm. These are Bodhisattvas other than the Avivartika (阿毗跋致, non-regressing) Bodhisattvas. These Bodhisattvas have duller roots and cannot quickly correspond with Prajna Paramita (般若波羅蜜, the perfection of wisdom), and the various Dharani (陀羅尼, mantra) gates and Samadhi (三昧, meditative absorption) gates cannot quickly appear before them.' The human realm is like a burning house, entangled with various sufferings, and only great Bodhisattvas can dwell in it peacefully, so...

無染累，如鵝入水水不令濕。若諸小菩薩，非深種善根，尺進丈退，何由得諸三昧？如舍利弗千六十劫行菩薩道，欲渡佈施河時，有乞人來乞其眼，舍利弗出一眼與之，乞者得眼，于舍利弗前嗅之，唾而棄地，又以腳踏。舍利弗思惟言：「如此弊人等，難可度也，不如自調早脫生死。」思惟是已，于菩薩道退回小乘。又如飛行仙人，以王夫人手觸，神通頓失。迦文往因，以歡喜丸媚藥，䁥就淫女。賢聖猶爾，何況初心。豈若一念阿彌，三昧疾現；寄質蓮邦，永離貪慾者哉！論曰：「菩薩以不見現在佛故心鈍。」即知菩薩常當近佛，以近佛根利，疾得般若故。

二、菩薩生兜率天者，為一生補處菩薩，皆生兜率；菩薩欲隨下生者，亦生彼處。《十疑論》曰：「兜率天宮是欲界，退位者多，又有女人，長諸天愛慾，天女微妙，諸天耽玩自不能捨；不如阿彌凈土，純一大乘清凈良伴，煩惱惡業，畢竟不起，遂致無生之位。如師子覺菩薩生彼，為受天樂，從去已來，總不見彌勒。諸小菩薩尚著五欲，何況凡夫。」又《彌勒上生經》得入正定，方始得生，更無方便接引之義。是則兜率內院，尚不求生，何況欲界諸天妙欲之藪，豈有需飲而入焦石之鄉，避溺而沈大海之底者哉。

三、菩薩生長壽等天者，《智度論》曰

【現代漢語翻譯】現代漢語譯本：沒有被污染和牽累，就像鵝進入水中，水不會讓它的羽毛濕潤一樣。如果那些小菩薩，不是深深種下善根，就會像走一步退十步一樣，怎麼能夠得到各種三昧（Samadhi，禪定）呢？比如舍利弗（Sariputra，佛陀十大弟子之一）在一千六十劫的時間裡修行菩薩道，想要渡過佈施河的時候，有一個乞丐來乞討他的眼睛，舍利弗就挖出一隻眼睛給了他。乞丐得到眼睛后，在舍利弗面前聞了聞，然後吐在地上，又用腳踩。舍利弗心想：『像這樣卑劣的人，難以度化啊，不如自己調伏自己，早日脫離生死。』這樣想著，就從菩薩道退回到了小乘。又比如飛行的仙人，因為被國王的夫人用手觸控了一下，神通立刻消失。迦文（Kasyapa，飲光佛）過去世的因緣，因為用歡喜丸這種媚藥，偷偷地與**發生了關係。賢聖尚且如此，更何況是初心修行的人呢？哪裡比得上一念阿彌陀佛（Amitabha），三昧迅速顯現；寄託生命于蓮花盛開的國度，永遠脫離貪慾呢！論中說：『菩薩因為見不到現在的佛，所以心變得遲鈍。』由此可知菩薩應當經常親近佛，因為親近佛，根器就會變得銳利，迅速得到般若（Prajna，智慧）。二、菩薩生到兜率天（Tusita Heaven）的，是爲了成為一生補處菩薩（Bodhisattva destined to be the next Buddha in their final life），都生到兜率天；菩薩想要隨同（彌勒佛）下生的，也生到那個地方。《十疑論》中說：『兜率天宮是欲界（Desire Realm），退轉的人很多，而且還有女人，增長諸天的愛慾，天女美妙，諸天沉溺玩樂自己都不能捨棄；不如阿彌陀佛的凈土（Pure Land），完全是大乘（Mahayana）清凈的良伴，煩惱惡業，畢竟不會生起，最終達到無生的境界。』比如師子覺菩薩生到那裡，爲了享受天上的快樂，自從去了以後，總也見不到彌勒（Maitreya，未來佛）。那些小菩薩尚且執著於五欲（Five Desires），更何況是凡夫呢？而且《彌勒上生經》中說，要得到正定（Right Concentration），才能得以往生，更沒有方便接引的說法。那麼兜率內院（Inner Court of Tusita Heaven），尚且不值得求生，更何況是欲界諸天的美妙慾望的聚集地，難道有需要喝水卻進入焦石的地方，爲了躲避溺水卻沉入大海的底部的人嗎？三、菩薩生長壽等天的，《智度論》（Mahaprajnaparamita Sastra）中說

【English Translation】 English version: Without defilement or entanglement, like a goose entering water, the water does not wet it. If those lesser Bodhisattvas do not deeply plant good roots, they will advance an inch and retreat a foot. How can they attain various Samadhis (Samadhi, meditative absorption)? For example, Sariputra (Sariputra, one of the Buddha's ten great disciples) practiced the Bodhisattva path for one thousand and sixty kalpas (aeons). When he wanted to cross the river of giving, a beggar came to beg for his eye. Sariputra took out one eye and gave it to him. After receiving the eye, the beggar smelled it in front of Sariputra, spat on it, and threw it on the ground, then stepped on it with his foot. Sariputra thought, 'Such vile people are difficult to liberate. It is better to tame myself and escape from birth and death early.' Thinking this, he retreated from the Bodhisattva path back to the Hinayana (Small Vehicle). Another example is a flying immortal who, upon being touched by the hand of the king's wife, immediately lost his supernatural powers. Kasyapa (Kasyapa, Drinking Light Buddha) in a past life, secretly had relations with ** using an aphrodisiac called the 'joy pill'. Even the virtuous and wise are like this, let alone those who are just beginning their practice. How can it compare to reciting Amitabha (Amitabha) once, with Samadhi quickly manifesting; entrusting life to the lotus-born land, and forever escaping from greed and desire! The treatise says, 'Bodhisattvas become dull because they do not see the present Buddha.' From this, we know that Bodhisattvas should always be near the Buddha, because being near the Buddha sharpens their faculties and allows them to quickly attain Prajna (Prajna, wisdom). Two, Bodhisattvas who are born in Tusita Heaven (Tusita Heaven) are those who will become Bodhisattvas destined to be the next Buddha in their final life, and they are all born in Tusita. Bodhisattvas who wish to descend with (Maitreya Buddha) are also born there. The 'Ten Doubts on Pure Land' says, 'Tusita Heaven is in the Desire Realm (Desire Realm), and many regress. Moreover, there are women who increase the love and desire of the devas (gods). The heavenly maidens are exquisite, and the devas indulge in pleasure and cannot give it up. It is not as good as Amitabha Buddha's Pure Land (Pure Land), which is purely Mahayana (Mahayana) and a pure companion. Afflictions and evil karma ultimately do not arise, leading to the state of no-birth.' For example, the Bodhisattva Simhaghosa was born there to enjoy heavenly pleasures, and since he went there, he has never seen Maitreya (Maitreya, the future Buddha). Even those lesser Bodhisattvas are attached to the Five Desires (Five Desires), let alone ordinary people. Moreover, the 'Maitreya's Descent Sutra' says that one must attain Right Concentration (Right Concentration) to be reborn there, and there is no mention of expedient means of guidance. Therefore, the Inner Court of Tusita Heaven (Inner Court of Tusita Heaven) is not worth seeking rebirth in, let alone the gathering place of the wonderful desires of the devas in the Desire Realm. Is there anyone who needs to drink water but enters a land of scorched rocks, or avoids drowning but sinks to the bottom of the great sea? Three, Bodhisattvas who are born in heavens of long life, the Mahaprajnaparamita Sastra (Mahaprajnaparamita Sastra) says

：「菩薩無方便入初禪，乃至行六波羅蜜，無方便者入初禪時不念眾生，住時起時不念眾生，但著禪味，不能與初禪和合行般若波羅蜜，是菩薩慈悲心薄故，功德薄少，為初禪果報所牽，生長壽天。」長壽天者，非有想非無想處，壽八萬大劫。或有人言，一切無色定通名長壽天，以無形不可化故，不任得道，常是凡夫處故。或說無想天名為長壽，亦不任得道故。或說從初禪至第四禪，除凈居天，皆名長壽，以著味邪見，善心難生故。如經中說：「佛問比丘：『甲頭土多，地上土多？』諸比丘言：『地上甚多，不可為喻。』佛言：『天上命終還生人中者如甲頭土，墮地獄者如地土。』」何以故？以本發阿耨多羅三藐三菩提心，或於禪中集諸福德，方得還生人中，聞佛法故。若是最初發心求生凈土，即常得聞法，直至不退，豈有如是等過。

四、菩薩生三界外者，有二種：一、二乘三種菩薩，折伏現行煩惱，舍分段而生界外，悲智狹劣，于嚴土利他，不生喜樂，為如來所呵。若不迴心行六度等行，畢竟不入大乘智海。二、法身菩薩，如《般若經》：「佛告舍利弗：『有菩薩摩訶薩，得六神通，不生欲界、色界、無色界，從一佛國至一佛國，供養恭敬，尊重讚歎諸佛。舍利弗！有菩薩摩訶薩，遊戲神通，從一佛國至一

【現代漢語翻譯】現代漢語譯本：『菩薩如果沒有方便法門就無法進入初禪（Dhyana，禪那，四禪八定中的第一禪），乃至無法修行六波羅蜜（Paramita，度，佈施、持戒、忍辱、精進、禪定、智慧）。沒有方便法門的人，在進入初禪的時候不念及眾生，安住時、出定時也不念及眾生，只是執著于禪定的滋味，不能與初禪和合修行般若波羅蜜（Prajnaparamita，智慧到彼岸）。這是因為菩薩的慈悲心不夠深厚，功德也淺薄稀少，被初禪的果報所牽引，而生長壽天。』所謂長壽天，就是非有想非無想處（Neither perception nor non-perception，四空定之一），壽命長達八萬大劫（Kalpa，極長的時間單位）。或者有人說，一切無色定（Formless realm meditation，超越物質世界的禪定）都可以稱為長壽天，因為沒有形體，難以教化，不能夠證得道果，永遠處於凡夫的境界。或者說無想天（Non-perception realm，沒有思想的境界）稱為長壽天，也是因為不能夠證得道果。或者說從初禪到第四禪，除了凈居天（Suddhavasa heavens，色界天的最高層）以外，都可以稱為長壽天，因為執著于禪定的滋味，產生邪見，善心難以生起。正如經中所說：『佛問比丘（Bhikkhu，出家修行的男性佛教徒）們：指甲上的土多，還是地上的土多？』比丘們回答說：『地上的土非常多，無法比喻。』佛說：『從天上命終后還能轉生到人間的人，就像指甲上的土那樣少；墮入地獄的人，就像地上的土那樣多。』為什麼呢？因為他們本來發了阿耨多羅三藐三菩提心（Anuttara-samyak-sambodhi，無上正等正覺，最高的覺悟），或者在禪定中積聚了各種福德，才能夠再次轉生到人間，聽聞佛法。如果最初就發心求生凈土（Pure Land，清凈的佛國），就能常常聽聞佛法，直到不退轉（Avaivartika，不再退回原來的狀態），哪裡會有這樣的過失呢？四、菩薩生於三界（Trailokya，欲界、色界、無色界）之外，有兩種情況：一、二乘（Sravaka and Pratyekabuddha，聲聞和緣覺）的三種菩薩，降伏現行的煩惱，捨棄分段生死而生於三界之外，他們的悲心和智慧狹隘淺薄，對於莊嚴佛土和利益眾生，不生起歡喜之心，因此被如來（Tathagata，佛的稱號之一）所呵責。如果他們不回心轉意，修行六度等菩薩行，最終無法進入大乘（Mahayana，大乘佛教）的智慧之海。二、法身菩薩（Dharmakaya Bodhisattva，證得法身的菩薩），如《般若經》所說：『佛告訴舍利弗（Sariputra，佛陀的十大弟子之一）：有菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩），得到六神通（Six supernormal powers，佛教中的六種神通），不生於欲界、色界、無色界，從一個佛國到另一個佛國，供養、恭敬、尊重、讚歎諸佛。舍利弗！有菩薩摩訶薩，遊戲神通，從一個佛國到另一個佛國，去...』

【English Translation】 English version: 'Bodhisattvas without skillful means cannot enter the first Dhyana (禪那, the first of the four Dhyanas), and even if they practice the six Paramitas (波羅蜜, perfections: generosity, morality, patience, diligence, concentration, and wisdom), without skillful means, they do not think of sentient beings when entering the first Dhyana, nor do they think of sentient beings when abiding in or arising from it. They only cling to the taste of Dhyana and cannot harmonize the first Dhyana with the practice of Prajnaparamita (般若波羅蜜, perfection of wisdom). This is because the Bodhisattva's compassion is weak, and their merits are few, so they are drawn by the karmic reward of the first Dhyana and are born in the long-life heavens.' The so-called long-life heavens are the realm of neither perception nor non-perception (非有想非無想處, the highest of the four formless realms), with a lifespan of eighty thousand great Kalpas (大劫, eons). Some say that all formless realm meditations (無色定) are generally called long-life heavens because they have no form and are difficult to transform, so they are not capable of attaining the path and are always in the state of ordinary beings. Others say that the non-perception heaven (無想天) is called long-life because it is also not capable of attaining the path. Still others say that from the first Dhyana to the fourth Dhyana, except for the Pure Abodes (凈居天, the highest heavens in the realm of form), all are called long-life heavens because they cling to the taste and have wrong views, making it difficult for good thoughts to arise. As it is said in the sutra: 'The Buddha asked the Bhikkhus (比丘, monks): Is there more soil on your fingernails or on the earth?' The Bhikkhus replied: 'There is much more soil on the earth, it cannot be compared.' The Buddha said: 'Those who die in the heavens and are reborn in the human realm are like the soil on your fingernails, while those who fall into hell are like the soil on the earth.' Why is this? Because they originally aroused the mind of Anuttara-samyak-sambodhi (阿耨多羅三藐三菩提, unsurpassed perfect enlightenment), or accumulated various merits in Dhyana, so they can be reborn in the human realm to hear the Dharma. If they initially aspire to be born in the Pure Land (凈土, Buddha's pure realm), they will always hear the Dharma until they reach non-retrogression (不退轉), how could there be such faults? Four, Bodhisattvas who are born outside the three realms (三界, desire realm, form realm, formless realm) have two situations: One, the three types of Bodhisattvas of the Two Vehicles (二乘, Sravakas and Pratyekabuddhas), subdue their manifest afflictions, abandon segmented existence, and are born outside the three realms. Their compassion and wisdom are narrow and shallow, and they do not rejoice in adorning the Buddha-lands and benefiting sentient beings, so they are rebuked by the Tathagata (如來, Thus Come One). If they do not turn their minds and practice the six Paramitas and other Bodhisattva practices, they will never enter the ocean of wisdom of the Mahayana (大乘, Great Vehicle). Two, Dharmakaya Bodhisattvas (法身菩薩, Dharma Body Bodhisattvas), as the Prajna Sutra says: 'The Buddha told Sariputra (舍利弗, one of the Buddha's ten great disciples): There are Bodhisattva-Mahasattvas (菩薩摩訶薩, great Bodhisattvas) who attain the six supernormal powers (六神通, six kinds of supernatural abilities), and are not born in the desire realm, form realm, or formless realm. They go from one Buddha-land to another, making offerings, revering, respecting, and praising all the Buddhas. Sariputra! There are Bodhisattva-Mahasattvas who play with supernormal powers, going from one Buddha-land to another, to...'

佛國，所至到處，無有聲聞、辟支，乃至無二乘之名。舍利弗！有菩薩摩訶薩，所至到處，其壽無量。』」釋曰：「菩薩有二種：一者生身菩薩；二者法身菩薩。法身菩薩，斷結使得六神通；生身菩薩，不斷結使，或離欲得五神通。得六神通者，不生三界，所至世界皆一乘清凈，壽無量阿僧祇劫，菩薩生彼，為樂集諸佛功德故。」當知，菩薩具六神通，方得生彼，甚為希有。凡夫往生者，以佛力故，又則念力不可思議，以唸唸中具六神通故。

五、菩薩初發心時生如來家者，為上上根人，頓示本智，初心創發，十住位上，即與佛同。如《華嚴經》有一䫫菩薩，經百千億那由他劫行六波羅蜜，不生佛家，猶是假名菩薩。以雖見佛性，未彰智業。長者《決疑論》云：「初發心住明，以從禪定，顯得根本空智慧門，無明始謝，智慧始明，初生如來智慧之家，名住佛所住故，得憶念一切諸佛境界智慧光明普門法門。以此見道，無古今中邊等見，經歷五位，煉磨習氣，增長慈悲，名為修道。故言初發心時便成正覺，方可修道。如善財南行，求諸勝友，皆云：『我已先發阿耨多羅三藐三菩提心。』云何學菩薩行修菩薩道，不云增長佛道？為根本智以定顯得，無作無修，但學菩薩行，根本智自明自顯，若不得正覺之體，諸行並

【現代漢語翻譯】現代漢語譯本『佛國，所到之處，沒有聲聞（聽聞佛法而悟道者）、辟支佛（無師自悟者），甚至沒有二乘（聲聞乘和緣覺乘）這個名稱。舍利弗（釋迦牟尼佛的十大弟子之一）！有菩薩摩訶薩（大菩薩），所到之處，壽命都是無量的。』釋義說：『菩薩有兩種：一是生身菩薩，二是法身菩薩。法身菩薩，斷除煩惱結縛，獲得六神通；生身菩薩，不斷除煩惱結縛，或者離開慾望而獲得五神通。獲得六神通的人，不生於三界（欲界、色界、無色界），所到的世界都是一乘（唯一佛乘）清凈，壽命無量阿僧祇劫（極長的時間單位），菩薩生在那裡，是爲了快樂地聚集諸佛的功德。』應當知道，菩薩具備六神通，才能往生到那裡，非常稀有。凡夫往生的人，是因為佛力的緣故，而且念力不可思議，因爲念念之中都具備六神通的緣故。

五、菩薩最初發菩提心時就生在如來家中的，是上上根器的人，立刻顯現本有的智慧，初心剛開始發起，在十住位上，就與佛相同。《華嚴經》中有一䫫菩薩，經過百千億那由他劫（極長的時間單位）修行六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧），沒有生在佛家中，仍然是假名菩薩。因為雖然見到佛性，但沒有彰顯智慧的作用。《決疑論》中說：『最初發心住位明瞭，因為從禪定中，顯現出根本空智慧之門，無明開始消退，智慧開始顯明，最初生在如來智慧之家，名為住在佛所住的地方，因此能夠憶念一切諸佛的境界、智慧、光明、普門法門。』以此見道，沒有古今中邊等見解，經歷五位，磨練習氣，增長慈悲，名為修道。所以說最初發心時便成就正覺，才可以修道。如同善財童子南行，求訪各位善知識，都說：『我已先發阿耨多羅三藐三菩提心（無上正等正覺之心）。』為什麼學習菩薩行、修菩薩道，不說增長佛道？因為根本智已經確定顯現，沒有造作沒有修行，只是學習菩薩行，根本智自然明瞭顯現，如果得不到正覺的本體，各種行為都

【English Translation】 English version 『In the Buddha-land, wherever one goes, there are no Śrāvakas (those who attain enlightenment by hearing the Buddha's teachings), Pratyekabuddhas (those who attain enlightenment on their own), not even the name of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna). Shariputra (one of the ten principal disciples of Shakyamuni Buddha)! There are Bodhisattva-Mahasattvas (great Bodhisattvas) who, wherever they go, have immeasurable lifespans.』 The commentary says: 『There are two types of Bodhisattvas: first, Bodhisattvas with physical bodies; second, Dharmakaya Bodhisattvas (Bodhisattvas who have attained the Dharma body). Dharmakaya Bodhisattvas, having severed the bonds of affliction, attain the six supernormal powers; Bodhisattvas with physical bodies, without severing the bonds of affliction, may attain the five supernormal powers by being free from desire. Those who attain the six supernormal powers are not born in the Three Realms (Desire Realm, Form Realm, Formless Realm), and the worlds they go to are all of the One Vehicle (the only Buddha Vehicle), pure and clean, with immeasurable asaṃkhya kalpas (extremely long periods of time) of lifespan. Bodhisattvas are born there to joyfully gather the merits of all Buddhas.』 It should be known that Bodhisattvas must possess the six supernormal powers to be born there, which is very rare. Ordinary people who are reborn there do so because of the power of the Buddha, and also because the power of mindfulness is inconceivable, as they possess the six supernormal powers in every thought.

V. Those Bodhisattvas who are born into the family of the Tathagata (another name for the Buddha) when they first generate the Bodhi-mind (the mind of enlightenment) are people of the highest capacity, who immediately manifest their inherent wisdom. When the initial mind is first generated, at the stage of the Ten Dwellings, they are the same as the Buddha. As the Avataṃsaka Sūtra says, there was a certain Bodhisattva who practiced the Six Paramitas (Generosity, Morality, Patience, Diligence, Concentration, Wisdom) for hundreds of thousands of billions of nayutas (extremely long periods of time) of kalpas, but because they were not born into the Buddha's family, they were still Bodhisattvas in name only. This is because, although they saw the Buddha-nature, they did not manifest the function of wisdom. The Elder's Treatise on Resolving Doubts says: 『The clarity of the initial dwelling of the mind is because, from samadhi (meditative absorption), the gate of fundamental emptiness-wisdom is manifested, ignorance begins to recede, and wisdom begins to shine. Being born into the house of the Tathagata's wisdom for the first time is called dwelling where the Buddha dwells, and therefore one can remember all the realms, wisdom, light, and universal Dharma-gates of all Buddhas.』 With this seeing of the Path, there are no views of past, present, center, or edge, etc. Experiencing the five stages, refining habitual tendencies, and increasing compassion is called cultivating the Path. Therefore, it is said that one attains perfect enlightenment when the mind is first generated, and then one can cultivate the Path. Just as Sudhana (a youth in the Avatamsaka Sutra) traveled south, seeking virtuous friends, who all said: 『I have already generated the Anuttara-samyak-sambodhi-citta (the mind of unsurpassed, complete, and perfect enlightenment).』 Why do they learn the Bodhisattva practices and cultivate the Bodhisattva path, but not say that they are increasing the Buddha-path? Because the fundamental wisdom has already been determined and manifested, there is no creation or cultivation, but only learning the Bodhisattva practices, and the fundamental wisdom will naturally become clear and manifest. If one does not attain the essence of perfect enlightenment, all actions will

是無常，皆是人天有生死業報也。」又云：「經此現生一生髮心相應時，得以正智于分段身觀行心成，兼修善業，來生入變易身。以今生分段之身，是過去作業；今身以智修觀行業，來生得神通變化生也。」如十善業，尚生天上得業報神通；如龍大力鬼，尚以無明惡業猶有神通，何況道眼開敷，慈善根力，使智神用一生作意，而於來世不獲大用神通者也。《宗鏡錄》曰：「初心成佛者，非謂不具諸功德。如經說普莊嚴童子，一生得聞善熏習，二產生其解行，三生得入果海。同一緣起，而此三生只在一念。猶如遠行，到在初步。然此初步之到，非謂無於後步，明此童子得入果海，非不久植善根。問：『既久修始得，云何言一念得耶？』答：『言久修善根者，即在三乘教攝，從三乘入一乘，即是一念始修足。故經云：「初發心時，便成正覺。」譬眾川入海，才入一滴，即稱周大海，無始無終。若余百川水之極深，不及入大海之一滴；即同三乘中修多劫，不及一乘之一念。又此時劫不定，或一念即無量劫，如十玄門時處無礙。又大乘明一念成佛有二：一者會緣以入實性，無多少故，明一念成佛。二者行行才滿，取最後念，名為一念成佛，如人遠行以後步為到。若一乘明一念成佛者，如大乘取后一念成佛，即入一乘，以後即初

【現代漢語翻譯】現代漢語譯本：『這是無常的，都是人天有生死業報的。』又說：『經歷此現生一生髮心相應時，得以正智于分段身（由過去業力所感，有生老病死的身軀）觀行心成，兼修善業，來生入變易身（菩薩所受，隨其意願而變易的身軀）。以今生分段之身，是過去作業；今身以智修觀行業，來生得神通變化生也。』如十善業，尚且能生到天上得到業報神通；如龍大力鬼，尚且以無明惡業還有神通，何況道眼開敷，慈善根力，使智神用一生作意，而在來世不能獲得大用神通呢？《宗鏡錄》說：『初心成佛者，並非說不具備各種功德。如經中所說普莊嚴童子，一生得聞善的熏習，二產生就其理解和修行，三生得以進入果海（證得佛果的境界）。同一緣起，而這三生只在一念之間。猶如遠行，到達就在初步。然而這初步的到達，並非說沒有後步，說明這童子得以進入果海，並非不久前才種植善根。問：『既然是長期修行才得以證得，為什麼說一念就能證得呢？』答：『所說的長期修習善根，即在三乘教（聲聞乘、緣覺乘、菩薩乘）的攝持下，從三乘進入一乘（佛乘），就是在一念之間開始修習圓滿。所以經中說：「初發心時，便成正覺。」譬如眾多的河流匯入大海，才進入一滴，就稱為周遍大海，無始無終。如果其餘百川的水再深，也比不上進入大海的一滴；就如同三乘中修習多劫，也比不上一乘中的一念。又此時劫不定，或者一念就是無量劫，如十玄門（華嚴宗的十種玄妙法門）時處無礙。』『又大乘（Mahayana）闡明一念成佛有兩種：一是會歸因緣而進入實性，沒有多少的差別，所以說一念成佛。二是修行圓滿，取最後的念頭，名為一念成佛，如同人遠行以後步為到達。如果一乘闡明一念成佛，如同大乘取后一念成佛，即進入一乘，以後即是最初。』

【English Translation】 English version: 'This is impermanent; all beings in the realms of gods and humans are subject to karmic retribution involving birth and death.' It also says: 'Experiencing this present life, when the initial aspiration aligns with practice, one can, with right wisdom, observe and cultivate the mind within the conditioned body (Skandha-sharira - a body subject to birth, aging, sickness, and death due to past karma), while also cultivating virtuous deeds. In the next life, one enters the transformation body (Nirmana-kaya - a body assumed by Bodhisattvas, which can change according to their will). This conditioned body in the present life is the result of past actions; in this life, by cultivating observation and practice with wisdom, one will attain a birth with supernatural powers and transformations in the next life.' Just as performing the ten virtuous deeds can lead to rebirth in the heavens with karmic retribution and supernatural powers, and even powerful dragons and ghosts possess supernatural powers due to their ignorant and evil karma, how much more so should one who has opened the eye of the Dharma, possesses the power of compassionate roots, and utilizes their wisdom and spiritual abilities with intention throughout their life, not attain great and useful supernatural powers in the future? The Zong Jing Lu (Record of the Source Mirror) states: 'One who attains Buddhahood with the initial aspiration does not mean they lack all merits and virtues. As the sutra says, the Bodhisattva Universal Adornment, in one lifetime, hears and is influenced by good teachings; in the second lifetime, they perfect their understanding and practice; and in the third lifetime, they enter the ocean of fruition (the state of enlightenment). The same origination, yet these three lifetimes are only within a single thought. It is like a long journey, where arrival is at the first step. However, this arrival at the first step does not mean there are no subsequent steps, indicating that this Bodhisattva's entry into the ocean of fruition is not due to planting good roots only recently.' Question: 'Since it is attained through long-term cultivation, why is it said that it can be attained in a single thought?' Answer: 'The so-called long-term cultivation of good roots is within the scope of the Three Vehicles (Shravakayana, Pratyekabuddhayana, Bodhisattvayana); entering the One Vehicle (Buddhayana) from the Three Vehicles is the beginning of complete cultivation in a single thought. Therefore, the sutra says: 'At the moment of initial aspiration, one attains perfect enlightenment.' It is like numerous rivers flowing into the ocean; just entering a single drop is called encompassing the entire ocean, without beginning or end. If the water of the remaining hundreds of rivers is extremely deep, it cannot compare to a single drop entering the ocean; it is like cultivating for many kalpas in the Three Vehicles, which cannot compare to a single thought in the One Vehicle. Moreover, time and kalpas are not fixed at this moment; perhaps a single thought is immeasurable kalpas, like the unobstructedness of time and place in the Ten Profound Gates (ten profound principles of the Huayan school).' 'Furthermore, the Mahayana explains that there are two ways to attain Buddhahood in a single thought: first, by converging causes and conditions to enter the true nature, without any difference in quantity, hence the saying 'attaining Buddhahood in a single thought.' Second, when practice is complete, taking the final thought as the moment of attaining Buddhahood in a single thought, like a person on a long journey where the final step is the arrival. If the One Vehicle explains attaining Buddhahood in a single thought, it is like the Mahayana taking the final thought as the moment of attaining Buddhahood, immediately entering the One Vehicle, after which is the beginning.'

，初念即是成。何故？以因果相即，同時相應故。然一念成者，即與佛同位，未具究竟，故復有淺深之殊。如人始出門，及以久遊行他土，雖同在空中，而遠近有別。是故十信十住等五位，各各言成佛，而復辨其淺深，此中須善思之。』」若二大士言，即知禪門悟達之士，不得廢一切行，銷磨無始結習也。夫居此濁惡，進一退萬，若不近佛，垢膩交集，行何由成？如善財初發心悟道時，德云比丘教以憶念一切諸佛法門；及入彌勒閣后，普賢菩薩為發十大愿王，導生極樂，此是一切如來入道榜樣。《華嚴》所說一真法界門，不同余教有權有實，是經不信，即真闡提。雖使釋迦讚歎，普賢勸進，彌勒作證，亦末如之何也已矣！

六、菩薩三祇行滿，生十方世界利益一切眾生者，菩薩功德成滿，自然有不思議業，能現十方利益眾生。《起信論》曰：「證發心菩薩於一念頃，能至十方無餘世界供養諸佛，請轉法輪，唯為開導利益眾生，不依文字。或示超地，速成正覺，為怯弱眾生故；或說我于無量阿僧祇，當成佛道，為怠慢眾生故。而實菩薩種性根等，發心則等，所證亦等，無有超過之法，以一切菩薩，皆經三阿僧祇劫故。」如《智度論》言：「釋迦世尊，從過去釋迦文佛至尸棄佛，為初阿僧祇；從尸棄佛至然燈佛授記

【現代漢語翻譯】現代漢語譯本：最初的一念即是成就。為什麼呢？因為因果相互依存，同時相應。然而，一念成就，即與佛同等地位，但尚未完全具備究竟的功德，所以還有深淺的差別。就像人剛出門，以及長期在異地，雖然同樣在空中，但距離有遠近的區別。因此，十信、十住等五位，各自都說成就佛果，但又區分其深淺，這其中需要好好思考。』如果兩位大士這樣說，就應該知道禪門開悟的人，不能廢棄一切修行，消磨無始以來的煩惱習氣。身處這污濁罪惡的世界，進一步退一萬步，如果不接近佛，污垢堆積，修行如何能成就？就像善財童子最初發心悟道時，德云比丘教他憶念一切諸佛的法門；以及進入彌勒閣后，普賢菩薩為他宣說十大愿王，引導往生極樂世界，這是一切如來入道的榜樣。《華嚴經》所說的一真法界門，不同於其他教派有權有實，如果對此經不相信，那就是真正的斷善根者。即使釋迦牟尼佛讚歎，普賢菩薩勸勉，彌勒菩薩作證，也無可奈何了。菩薩經歷三大阿僧祇劫的修行圓滿，在十方世界利益一切眾生，菩薩的功德圓滿成就，自然有不可思議的業力，能夠顯現在十方世界利益眾生。《起信論》說：『證得發心菩薩在一念之間，能夠到達十方無餘世界供養諸佛，請佛轉法輪，只是爲了開導利益眾生，不依賴文字。或者示現超越階位，迅速成就正覺，這是爲了怯弱的眾生；或者說我于無量阿僧祇劫，當成就佛道，這是爲了懈怠的眾生。』而實際上菩薩的種性根器等等，發心是相同的，所證悟的也是相同的，沒有超越之法，因為一切菩薩，都經歷三大阿僧祇劫的修行。就像《智度論》所說：『釋迦世尊，從過去釋迦文佛（過去佛名）到尸棄佛（過去七佛之一），為第一個阿僧祇劫；從尸棄佛（過去七佛之一）到燃燈佛（過去佛名）授記

【English Translation】 English version: The very first thought is accomplishment. Why? Because cause and effect are interdependent and simultaneously responsive. However, the accomplishment of a single thought, while equivalent to the position of a Buddha, does not fully possess ultimate merit, thus there are differences in depth. It is like a person just leaving home and one who has been abroad for a long time; although both are in the sky, the distances are different. Therefore, the five stages of Ten Faiths, Ten Dwellings, etc., each speaks of accomplishing Buddhahood, yet distinguishes their depths, which requires careful consideration. If these two great Bodhisattvas say so, then it should be known that those enlightened in the Chan school cannot abandon all practices and wear away beginningless habitual afflictions. Living in this turbid and evil world, advancing one step is retreating ten thousand. If one does not draw near to the Buddha, defilements will accumulate, and how can practice be accomplished? Just as when Sudhana (a youth who sought enlightenment) initially aroused his mind and attained enlightenment, the Bhikshu Meghasri (a virtuous monk) taught him to remember all the Dharma gates of the Buddhas; and after entering the Maitreya Pavilion, Samantabhadra Bodhisattva (a great bodhisattva) expounded the Ten Great Vows, guiding him to be reborn in the Land of Ultimate Bliss. This is the model for all Tathagatas entering the path. The One True Dharma Realm gate spoken of in the Avatamsaka Sutra is different from other teachings that have provisional and real aspects. If one does not believe in this sutra, then one is truly a person who has severed their roots of goodness. Even if Shakyamuni Buddha (the historical Buddha) praises, Samantabhadra Bodhisattva (a great bodhisattva) encourages, and Maitreya Bodhisattva (the future Buddha) testifies, there is nothing that can be done. When a Bodhisattva completes the practice of three asamkhya kalpas (incalculable eons), they benefit all sentient beings in the ten directions. When a Bodhisattva's merits are fully accomplished, they naturally possess inconceivable karma, capable of manifesting in the ten directions to benefit sentient beings. The Awakening of Faith in the Mahayana states: 'A Bodhisattva who has attained the mind of enlightenment can, in a single moment, reach the countless worlds in the ten directions to make offerings to all Buddhas and request them to turn the Dharma wheel, solely for the purpose of guiding and benefiting sentient beings, without relying on words. Or they may demonstrate surpassing stages, quickly attaining perfect enlightenment, for the sake of timid beings; or they may say, 'I will attain Buddhahood in countless asamkhya kalpas,' for the sake of lazy beings.' In reality, the nature, roots, etc., of Bodhisattvas are the same, their initial aspiration is the same, and their attainment is the same, without any surpassing Dharma, because all Bodhisattvas go through three asamkhya kalpas of practice. As the Mahaprajnaparamita Sastra says: 'Shakyamuni Buddha (the historical Buddha), from the past Krakucchanda Buddha (one of the past Buddhas) to Sikhin Buddha (one of the past seven Buddhas), was the first asamkhya kalpa; from Sikhin Buddha (one of the past seven Buddhas) to Dipamkara Buddha (a past Buddha) receiving the prediction

時，為二阿僧祇；從然燈佛至毗婆尸佛，為三阿僧祇。」《婆沙論》敘三阿僧祇劫修六度行，百劫種相好因，然後獲五分法身。唯識謂地前歷一僧祇，初地滿二僧祇，八地至等覺，是三僧祇，然後獲究竟法身。

難曰：「長者《合論》皆云：不離一念歷阿僧祇。何得執定永劫，乖第一義。」

答曰：「長者但言三祇本空，時體不可得，非是無時。如人眼耳鼻舌身現在，說六根本無，不是廢卻六根言無也。譬如小兒見水中月，心生愛著欲取而不可得；智者教言是可眼見，不可手捉。但破可取，不破可見，諸佛菩薩三世行業亦然，雖一切不可得，而非是無行。且如龍樹、馬鳴二大菩薩，皆是禪門傳衣之祖，豈肯自誑誑他，誤賺後來。當知生死事大，非是一知半行，所能唾出。《智度論》曰：『有菩薩利根心堅，未發心前久來集諸無量福德智慧，是人遇佛聞是大乘法，發阿耨多羅三藐三菩提心，即時行六波羅蜜，入菩薩位，得阿鞞跋致地。所以者何？先集無量福德，利根心堅，從佛聞法故。譬如遠行，或有乘羊而去，或有乘馬而去，或有神通去者。乘羊者久久乃到，乘馬者差速，乘神通者發意頃便到。如是不得言發意聞，云何得到神通相爾？不應生疑。菩薩亦如是，發阿耨多羅三藐三菩提時，即入菩薩位。有菩

【現代漢語翻譯】現代漢語譯本：當時，從然燈佛（Dipamkara Buddha，過去佛之一）到毗婆尸佛（Vipassi Buddha，過去七佛之一），經歷了二阿僧祇劫（asamkhya kalpa，極長的時間單位）；從然燈佛到毗婆尸佛，經歷了三阿僧祇劫。《婆沙論》（Vibhasa，佛教論書）敘述了三阿僧祇劫中修習六波羅蜜（paramita，六種到達彼岸的方法）的行為，以及一百劫中種下相好（lakshana，佛的三十二種殊勝特徵）之因，然後獲得五分法身（fivefold Dharmakaya，佛的五種法身）。唯識宗（Yogacara，佛教宗派）認為，在初地（bhumi，菩薩修行的階位）之前經歷一阿僧祇劫，初地圓滿時經歷二阿僧祇劫，從八地到等覺（samantabhadra，菩薩的果位）經歷三阿僧祇劫，然後獲得究竟法身（ultimate Dharmakaya）。

有人提問說：『長者《合論》（Changzhe Helun，論書名）都說：不離一念之間就能經歷阿僧祇劫。怎麼能執著于永劫，違背第一義諦（paramartha satya，最高的真理）呢？』

回答說：『長者只是說三祇（tri-kalpa，三個阿僧祇劫）的本體是空性的，時間的實體不可得，並非是沒有時間。比如人的眼、耳、鼻、舌、身現在存在，說六根本（six roots，六種感覺器官）是無，不是廢除六根說沒有六根。譬如小孩看見水中的月亮，心中生起愛戀想要獲取卻不可得；智者教導說這是可以用眼睛看見的，卻不能用手抓住。只是破除了可以獲取，沒有破除可以看見，諸佛菩薩三世（three times，過去、現在、未來）的行業也是這樣，雖然一切都不可得，但並非是沒有修行。且如龍樹（Nagarjuna，大乘佛教的創始人之一）、馬鳴（Asvaghosa，佛教思想家和詩人）二大菩薩，都是禪門（Chan school，禪宗）傳衣（傳法）的祖師，怎麼會自己欺騙自己，欺騙他人，錯誤地欺騙後來者。應當知道生死是大事，不是憑藉一知半解的修行，所能輕易斷定的。《智度論》（Mahaprajnaparamitopadesa，解釋《大般若經》的論書）說：『有菩薩根性銳利，心志堅定，在發菩提心（bodhicitta，覺悟之心）之前，長久以來積累了無量福德和智慧，這樣的人遇到佛，聽聞大乘佛法，發起阿耨多羅三藐三菩提心（anuttara-samyak-sambodhi-citta，無上正等正覺之心），立即修行六波羅蜜，進入菩薩的階位，得到阿鞞跋致地（avaivartika-bhumi，不退轉地）。為什麼呢？因為先前積累了無量福德，根性銳利，心志堅定，從佛那裡聽聞佛法的緣故。譬如遠行，有的人乘坐羊車而去，有的人乘坐馬車而去，有的人憑藉神通而去。乘坐羊車的人很久才能到達，乘坐馬車的人稍微快一些，乘坐神通的人在發念之間就到達了。這樣不能說發念聽聞，怎麼能得到神通的相貌呢？不應該產生懷疑。菩薩也是這樣，發起阿耨多羅三藐三菩提心的時候，就進入菩薩的階位。』」

【English Translation】 English version: At that time, from Dipamkara Buddha (one of the past Buddhas) to Vipassi Buddha (one of the seven past Buddhas), it took two asamkhya kalpas (incalculable eons); from Dipamkara Buddha to Vipassi Buddha, it took three asamkhya kalpas. The Vibhasa (a Buddhist treatise) narrates the practice of the six paramitas (six perfections) over three asamkhya kalpas, and the planting of the causes for the lakshanas (auspicious marks, the 32 major marks of a Buddha) over a hundred kalpas, after which one attains the fivefold Dharmakaya (the five bodies of a Buddha). Yogacara (a Buddhist school) holds that one experiences one asamkhya kalpa before the first bhumi (stage of a Bodhisattva's path), two asamkhya kalpas at the completion of the first bhumi, and three asamkhya kalpas from the eighth bhumi to Samantabhadra (universal worthy, a Bodhisattva), after which one attains the ultimate Dharmakaya.

Someone asks: 'The Elder's Helun (name of a treatise) all say: without leaving a single thought, one can experience asamkhya kalpas. How can one cling to eternal kalpas, contradicting the ultimate truth (paramartha satya)?'

The answer is: 'The Elder only says that the essence of the three kalpas (tri-kalpa) is emptiness, and the substance of time is unattainable, not that there is no time. For example, although a person's eyes, ears, nose, tongue, and body are present, saying that the six roots (six sense organs) are non-existent does not mean abolishing the six roots and saying they do not exist. It is like a child seeing the moon in the water, and love arises in their heart, wanting to grasp it but being unable to; a wise person teaches that it can be seen with the eyes, but cannot be grasped with the hands. It only refutes the possibility of grasping, not the possibility of seeing. The actions of Buddhas and Bodhisattvas in the three times (past, present, and future) are also like this; although everything is unattainable, it does not mean there is no practice. Moreover, the two great Bodhisattvas, Nagarjuna (founder of Mahayana Buddhism) and Asvaghosa (Buddhist philosopher and poet), are both patriarchs of the Chan school (Zen Buddhism) who transmitted the robe (dharma transmission). How could they deceive themselves, deceive others, and mistakenly deceive those who come later? One should know that birth and death are major matters, not something that can be easily determined with superficial knowledge and practice. The Mahaprajnaparamitopadesa (a commentary on the Mahaprajnaparamita Sutra) says: 'There are Bodhisattvas with sharp faculties and firm minds, who have accumulated immeasurable merit and wisdom for a long time before generating the bodhicitta (mind of enlightenment). When such people encounter the Buddha and hear the Mahayana Dharma, they generate the anuttara-samyak-sambodhi-citta (mind of unsurpassed perfect enlightenment), immediately practice the six paramitas, enter the stage of a Bodhisattva, and attain the avaivartika-bhumi (stage of non-retrogression). Why? Because they have previously accumulated immeasurable merit, have sharp faculties, and firm minds, and have heard the Dharma from the Buddha. It is like traveling far; some travel by sheep cart, some by horse cart, and some by supernatural powers. Those who travel by sheep cart take a long time to arrive, those who travel by horse cart are somewhat faster, and those who travel by supernatural powers arrive in an instant. Thus, one should not say that upon hearing the thought, how can one attain the appearance of supernatural powers? One should not have doubts. Bodhisattvas are also like this; when they generate the anuttara-samyak-sambodhi-citta, they enter the stage of a Bodhisattva.'

薩初發意，初雖心好，后雜諸惡，時時生念我求佛道，以諸功德迴向阿耨多羅三藐三菩提，是人久久無量阿僧祇劫，或至或不至，先世福德因緣薄，而復鈍根心不堅固，如乘羊者。有人前世少有福德利根，發心漸漸行六波羅蜜，若三若十，若百阿僧祇劫，得阿耨多羅三藐三菩提，如乘馬者必有所到。第三乘神通者，如上說。』是知：漸修頓證各各不同，菩薩欲取佛位，無驟至者。故先德云：『雖齊佛覺，未逮極果非為究竟。』」是故悟達之士，決當求生凈土，如法修行免致退墮；俟忍力堅固，入世利生，方為究竟佛果故。

西方合論卷之七(終) 大正藏第 47 冊 No. 1976 西方合論

西方合論卷之八

第八見網門

夫一切迷情，依諸見起，履之則為稠林，溺之則為熱海。如蠶作繭，即住處為受縛之因；似蛾赴燈，依光明作喪生之本。故先達云：「行起解絕。」所以將趨聖室，先入普賢之門；欲修正因，首割邪見之網。今約諸家負墮，略分十則。無法可舍，是見必訶。拋家蕩子，慣憐羈旅之人；落第寒生，備識窮途之苦。幸順佛言，莫依魔教。

一、斷滅墮。　二、怯劣墮。　三、隨語墮。

四、狂恣墮。　五、支離墮。　六、癡空墮。

七、隨緣墮。

【現代漢語翻譯】現代漢語譯本最初發心修行的人，雖然一開始心是好的，但後來夾雜了各種惡念，時常想著我求佛道，用各種功德迴向阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。這樣的人經過很久很久，無數阿僧祇劫（asamkhya kalpa，無數大劫），或許能達到，或許不能達到，因為前世的福德因緣淺薄，而且根器遲鈍，心不堅定，就像騎羊的人一樣，走得很慢。有的人前世稍有福德，根器銳利，發心后逐漸修行六波羅蜜（Six Paramitas，六度），或許三個阿僧祇劫，或許十個，或許一百個阿僧祇劫，就能得到阿耨多羅三藐三菩提，就像騎馬的人一樣，必定能到達目的地。第三種是憑藉神通力的人，情況如上所述。由此可知，漸修和頓悟各有不同，菩薩想要成就佛位，沒有一蹴而就的。所以前人說：『雖然與佛的覺悟相同，但沒有達到最高的果位，就不能算是究竟。』因此，覺悟通達的人，一定要發願往生凈土，如法修行，避免退轉；等到忍辱的力量堅固，再入世利益眾生，才是究竟的佛果。

《西方合論》卷七（終）《大正藏》第47冊 No. 1976 《西方合論》

《西方合論》卷八

第八見網門

一切迷惑的情感，都依附於各種見解而產生，沉溺其中就像行走在茂密的森林中，又像是身處熾熱的海洋。如同蠶作繭自縛，把居住的地方變成受束縛的原因；又像飛蛾撲火，依靠光明反而喪失生命。所以先賢說：『行動起來，知解就斷絕了。』因此，想要進入聖人的居室，首先要進入普賢菩薩的法門；想要修正真正的因，首先要割斷邪見的羅網。現在根據各家的缺失和墮落，大致分為十類。沒有哪種法是可以捨棄的，但錯誤的見解必須加以呵斥。離家出走的浪子，才更憐憫那些羈旅在外的人；落榜的貧寒書生，才更懂得窮途末路的痛苦。希望能夠順從佛的教誨，不要依從邪魔外道的教導。

一、斷滅墮。二、怯劣墮。三、隨語墮。四、狂恣墮。五、支離墮。六、癡空墮。七、隨緣墮。

【English Translation】 English version Those who initially aspire to practice, although their initial intention is good, later become mixed with various evils, constantly thinking, 'I seek the Buddha's path, dedicating all merits to Anuttara-samyak-sambodhi (unexcelled complete enlightenment).' Such individuals, after a very long time, countless asamkhya kalpas (innumerable great eons), may or may not attain it, because their past life's blessings and karmic connections are shallow, and their faculties are dull, their minds not steadfast, like those riding a sheep, progressing very slowly. Some individuals, with slight blessings and sharp faculties from past lives, gradually practice the Six Paramitas (Six Perfections) after aspiring, perhaps for three asamkhya kalpas, perhaps ten, perhaps a hundred asamkhya kalpas, and attain Anuttara-samyak-sambodhi, like those riding a horse, surely reaching their destination. The third type are those relying on supernatural powers, whose situation is as described above. From this, it is known that gradual cultivation and sudden enlightenment are different, and Bodhisattvas who desire to attain Buddhahood cannot do so overnight. Therefore, the ancients said: 'Although the same as the Buddha's enlightenment, not reaching the highest fruit is not ultimate.' Therefore, those who are enlightened and understand must vow to be reborn in the Pure Land, practice according to the Dharma, and avoid regression; only when the power of patience is firm, and they enter the world to benefit sentient beings, is it the ultimate fruit of Buddhahood.

Western Treatise Combined Volume 7 (End) Taisho Tripitaka Volume 47 No. 1976 Western Treatise Combined

Western Treatise Combined Volume 8

Eighth Net of Views Gate

All deluded emotions arise from various views, and being immersed in them is like walking in a dense forest, or being in a scorching ocean. Like a silkworm making a cocoon, turning its dwelling place into a cause of bondage; like a moth flying into a flame, relying on light but losing its life. Therefore, the wise ones said: 'When action arises, understanding ceases.' Therefore, to enter the chamber of the sages, one must first enter the gate of Samantabhadra; to correct the true cause, one must first cut off the net of wrong views. Now, based on the shortcomings and downfalls of various schools, they are roughly divided into ten categories. No Dharma can be abandoned, but wrong views must be rebuked. A prodigal son who has left home is more compassionate towards those traveling abroad; a poor scholar who has failed the exam understands the suffering of being at the end of the road. It is hoped that one can follow the Buddha's teachings and not rely on the teachings of demons and heretics.

Fallacy of annihilation.
Fallacy of timidity.
Fallacy of following words.
Fallacy of wildness.
Fallacy of fragmentation.
Fallacy of ignorant emptiness.
Fallacy of following conditions.

八、唯心墮。　九、頓悟墮。

十、圓實墮。

一、斷滅墮者，有二種：一、諸儒生滯現在身，疑未來斷滅；二、新發意學人執空相，疑一切斷滅。此等尚不信有生，云何信往生及凈土等事。今為略釋：

一、釋儒生等者，《楞嚴經》「佛告波斯匿王：『汝今自傷發白面皺，其面必定皺于童年。則汝今時觀此恒河，與昔童時觀河之見，有童耄不？』王言：『不也。』佛言：『大王，汝面雖皺，而此見精，性未曾皺。皺者為變，不皺非變。變者受滅，彼不變者，元無生滅。云何于中受汝生死，而言此身死後全滅？』」《智度論》：「問曰：『人死歸滅。滅有三種：一者火燒為灰；二者蟲食為糞；三者終歸於土。今但見其滅，不見更有出者受於後身，以不見故，則知為無。』答曰：『若謂身滅便無者，云何有眾生先世所習憂喜怖畏等，如小兒生時或啼或笑，先習憂喜，故今無人教，而憂喜續生。又如犢子生知趣乳；豬羊之屬，其生未幾，便知有牝牡之合。子同父母，好醜貧富聰明闇鈍各各不同，若無先世因緣者，不應有異。如是等種種因緣，知有後世。又汝先言，不見別有去者。人身中非獨眼根能見，身中六情，各有所知。有法可聞可嗅可味可觸可知者，可聞法尚不可見，何況可知者。有生有死，法

【現代漢語翻譯】八、唯心墮（只相信自己的心識，不相信外在世界）。九、頓悟墮（執著于瞬間的領悟，而忽略了漸修的重要性）。十、圓實墮（認為一切法都是圓滿真實的，從而否定了修行的必要性）。一、斷滅墮者，有兩種：一、諸儒生滯現在身，疑未來斷滅（一些儒生只關注現世的身體，懷疑未來會斷滅）；二、新發意學人執空相，疑一切斷滅（剛開始學習佛法的人執著于空的表象，懷疑一切都會斷滅）。這些人尚且不相信有生命的存在，又怎麼會相信往生和凈土等事情呢？現在我來簡要地解釋一下：一、解釋儒生等。《楞嚴經》中，佛告訴波斯匿王：『你現在感嘆自己頭髮變白，面容變皺，你的面容肯定比童年時要皺。那麼你現在看這條恒河，和你童年時看這條河的見解，有衰老變化嗎？』波斯匿王說：『沒有。』佛說：『大王，你的面容雖然變皺了，但是這個能見的精明之性，從來沒有變皺。變皺的是會變化的，不變皺的就不會變化。變化的東西會經歷生滅，那個不變的東西，原本就沒有生滅。怎麼能在其中承受你的生死，而說這個身體死後就完全消滅了呢？』《智度論》中說：『有人問：人死後就歸於消滅。消滅有三種方式：一是被火燒成灰燼；二是被蟲子吃掉變成糞便；三是最終歸於塵土。現在只看到消滅，沒有看到有其他的出現來承受後世的身體，因為沒有看到，所以認為是沒有。』回答說：『如果說身體消滅了就什麼都沒有了，那麼眾生前世所習慣的憂愁、喜悅、恐懼等從何而來呢？比如小孩子出生時或者哭或者笑，因為先有習慣的憂愁和喜悅，所以現在沒有人教，憂愁和喜悅也會繼續產生。又比如小牛犢生下來就知道去吃奶；豬羊之類的動物，出生沒多久，就知道有雌雄交合。子女和父母，好壞、貧富、聰明愚笨各不相同，如果沒有前世的因緣，不應該有差異。像這樣種種的因緣，就知道有後世的存在。而且你之前說，沒有看到有其他的去處。人的身體中不只有眼睛能看，身體中的六種感覺器官，各有其所知。有可以聽、可以聞、可以嘗、可以觸控、可以知道的法，可以聽的法尚且不能看見，更何況是可以知道的法。有生有死，法』

【English Translation】 Eight, Attachment to Mind-Only (believing only in one's own consciousness and not believing in the external world). Nine, Attachment to Sudden Enlightenment (clinging to momentary enlightenment and neglecting the importance of gradual cultivation). Ten, Attachment to Perfect Reality (believing that all dharmas are perfectly real, thereby denying the necessity of practice). One, Those who fall into the trap of annihilationism have two types: First, some Confucian scholars focus on the present body and doubt that the future will be annihilated; second, newly initiated learners cling to the appearance of emptiness and doubt that everything will be annihilated. These people do not even believe in the existence of life, so how can they believe in things like rebirth and Pure Lands? Now I will briefly explain: One, Explaining the Confucian scholars, etc. In the Surangama Sutra, the Buddha told King Pasenadi: 'You now lament that your hair has turned white and your face has wrinkled, and your face must be more wrinkled than it was in your childhood. Then, when you look at this Ganges River now, and the view of this river when you were a child, is there any aging change?' King Pasenadi said, 'No.' The Buddha said, 'Great King, although your face has wrinkled, this essence of seeing has never wrinkled. What wrinkles changes, and what does not wrinkle does not change. What changes experiences birth and death, and what does not change originally has no birth and death. How can you endure your birth and death in it, and say that this body will be completely destroyed after death?' The Mahaprajnaparamita Sastra says: 'Someone asked: When a person dies, they return to annihilation. There are three ways of annihilation: one is to be burned into ashes; the second is to be eaten by insects and turned into feces; and the third is to eventually return to dust. Now I only see annihilation, and I don't see any other appearance to bear the body of the afterlife. Because I don't see it, I think it is not there.' The answer is: 'If you say that there is nothing when the body is destroyed, then where do the worries, joys, fears, etc. that sentient beings were accustomed to in their previous lives come from? For example, when a child is born, they either cry or laugh, because they are accustomed to worries and joys first, so now no one teaches them, and worries and joys will continue to arise. Also, for example, a calf knows to drink milk when it is born; animals such as pigs and sheep know that there is male and female intercourse not long after they are born. Children and parents, good and bad, rich and poor, smart and stupid are all different. If there is no cause and condition from a previous life, there should be no difference. Like this, all kinds of causes and conditions, you know that there is an afterlife. And you said before that you didn't see any other place to go. In the human body, not only the eyes can see, but the six senses in the body each have their own knowledge. There are dharmas that can be heard, smelled, tasted, touched, and known, and even dharmas that can be heard cannot be seen, let alone dharmas that can be known. There is birth and death, dharma'

亦可見亦可知，汝肉眼故不見，天眼者了了能見，如見人從一房出入一房，舍此身至後身亦如是。若肉眼能見者，何用求天眼，若爾者天眼肉眼愚聖無異，汝以畜生同見，何能見後世。可知者，如人死生雖無來去者，而煩惱不盡，故於身情意相續，更生身情意，身情意造業，亦不至後世，而從是因緣，更生受後世果報。譬如乳中著毒，乳變為酪，酪變為酥。乳非酪酥，酪酥非乳，乳酪雖變，而皆有毒。此身亦如是。今世五眾因緣故更生後世，五眾行業相續不異故而受果報。又如冬木雖未有華葉果實，得時節會則次第而出，於是因緣故，知有死生。複次現世有知宿命者，如人夢行疲極，睡臥覺已，憶所經由。又一切聖人，內外經書，皆說後世。複次現世不善法，動發過重，生瞋恚嫉妒疑悔，內惱故身則枯悴顏色不悅，惡不善法，受害如是，何況起身業口業。若生善法凈信業因緣，心清凈得如實智慧，心則歡悅，身得輕軟顏色和悅。以有苦樂因緣，故有善不善；今定有善不善故，當知必有後世。但眾生肉眼不見，智慧薄故而生邪疑，雖修福事，所作淺薄。譬如藥師，為王療病；王密為起宅，而藥師不知。既歸見之，乃悔不加意盡力治王。複次聖人說今現在事，實可信故；說後世事，亦皆可信。如人夜行險道，導師授手；知

【現代漢語翻譯】現代漢語譯本亦可見亦可知，你的肉眼因此看不見，有天眼的人就能清楚地看見，就像看見人從一個房間進出另一個房間一樣，捨棄這個身體到下一個身體也是如此。如果肉眼能看見這些，那又何必追求天眼呢？如果這樣，天眼和肉眼，愚人和聖人就沒有區別了。你以畜生的眼光來看待事物，又怎麼能看見後世呢？可以知道的是，就像人死後，雖然沒有真正的來去，但煩惱沒有斷盡，所以身、情、意會相續不斷，再次產生新的身、情、意。身、情、意造作的業，雖然不會直接到後世，但會因為這些因緣，再次產生承受後世果報的因。譬如在牛奶中放入毒藥，牛奶會變成奶酪，奶酪會變成酥油。牛奶不是奶酪和酥油，奶酪和酥油也不是牛奶，牛奶和奶酪雖然發生了變化，但都帶有毒性。這個身體也是如此。今世的五蘊因緣，會導致後世的產生，五蘊的行業相續不斷，雖然不完全相同，但會承受相應的果報。又如冬天的樹木，雖然還沒有花、葉、果實，但到了時節因緣成熟時，就會依次生長出來，因此可以知道有死生輪迴。此外，現在世上也有能知宿命的人，就像人夢中行走，疲憊不堪，睡醒后，能回憶起所經歷的事情。而且，所有的聖人，無論是內典還是外典，都說有後世。再者，現世的不善法，如果引發過重，會產生嗔恚、嫉妒、懷疑、後悔等情緒，內心煩惱，身體就會枯萎，臉色不好。惡的不善法，帶來的損害就是這樣，更何況是起身業和口業呢？如果產生善法和清凈的信心，心就會清凈，得到如實的智慧，心就會歡悅，身體會感到輕盈柔軟，臉色也會變得和悅。因為有苦樂的因緣，所以有善和不善；現在既然有善和不善，就應當知道必定有後世。只是眾生的肉眼看不見，智慧淺薄，所以產生邪見和懷疑，即使修行福事，所作的也很淺薄。譬如藥師為國王治病，國王秘密地為他建造住宅，而藥師卻不知道。等到他回去看見時，才後悔沒有更加盡心盡力地為國王治病。再者，聖人所說的現在的事情，確實是可信的；所以他們所說的後世的事情，也都是可以相信的。就像人在夜裡行走在危險的道路上，導師會伸出手來引導。

【English Translation】 English version It can be seen and known, but your physical eyes cannot see it. Those with heavenly eyes can see it clearly, just as seeing people going in and out of rooms. Abandoning this body to the next body is also like this. If physical eyes could see these things, why would one seek heavenly eyes? If that were the case, there would be no difference between heavenly eyes and physical eyes, fools and sages. You see things with the eyes of an animal, how can you see the afterlife? What can be known is that, like people dying and being born, although there is no real coming and going, afflictions are not exhausted. Therefore, body, feelings, and mind continue, and new body, feelings, and mind are produced again. The karma created by body, feelings, and mind, although it does not directly go to the afterlife, will, because of these conditions, produce the consequences of receiving retribution in the afterlife. For example, if poison is put in milk, the milk will turn into cheese, and the cheese will turn into ghee. Milk is not cheese or ghee, and cheese and ghee are not milk. Although milk and cheese change, they all contain poison. This body is also like this. The conditions of the five aggregates in this life will lead to the production of the next life. The continuous karma of the five aggregates, although not exactly the same, will receive corresponding retribution. Also, like winter trees, although there are no flowers, leaves, or fruits yet, when the time and conditions are ripe, they will grow out in order. Therefore, it can be known that there is birth and death. Furthermore, there are people in the present world who can know their past lives, just like a person walking in a dream, exhausted, and after waking up, can recall what they have experienced. Moreover, all the sages, whether in internal or external scriptures, say that there is an afterlife. Furthermore, if the unwholesome dharmas of the present world are triggered too heavily, they will produce emotions such as anger, jealousy, doubt, and regret. The mind is troubled, and the body will wither, and the complexion will be bad. The harm brought by evil and unwholesome dharmas is like this, let alone the karma of body and speech? If wholesome dharmas and pure faith are produced, the mind will be pure, and one will obtain true wisdom. The mind will be joyful, the body will feel light and soft, and the complexion will become harmonious. Because there are causes and conditions for suffering and happiness, there are good and unwholesome things. Since there are good and unwholesome things now, it should be known that there must be an afterlife. It is just that sentient beings' physical eyes cannot see it, and their wisdom is shallow, so they produce wrong views and doubts. Even if they cultivate meritorious deeds, what they do is very shallow. For example, a pharmacist treats a king's illness, and the king secretly builds a house for him, but the pharmacist does not know. When he returns and sees it, he regrets not having tried his best to treat the king. Furthermore, what the sages say about present matters is indeed believable; therefore, what they say about the afterlife is also believable. It is like a person walking on a dangerous road at night, and a guide extends a hand to lead the way.

可信故，則便隨逐。比智及聖人語，可知定有後世。汝以肉眼重罪，比智薄故，又無天眼，既自無智又不信聖語，云何得知身後。』」如宣聖言費隱，則言鬼神德盛，明明說道武周達孝，唯在識鬼神之情狀，事死如事生處，而考亭先生，曲為解說，歸之二氣。何其敢於誣先聖、疑後來耶？且稗官野史不足論，如彭生為豕，伯有為厲。劉聰為遮須國王，蔣濟之子乞官于泰山令，則正史也。玄鳥生商，帝武肇周，則正經也。雀化蛤，田鼠化鴽，鷹化鳩，則正令也。一微塵識所知幾何，擬欲蛙嫌海量，螢掩日光，侮聖褻天當得何罪？又談者恒言：「非人所經歷，及道理不可信者，即不足憑。」如日月度數及五星往來，非人所得經歷也，天不來此、人亦不往彼，何以推測皆驗？又天何為高，地何為卑，風何為起，云何為行，春何為生，秋何為殺，此有何道理可憑？胎中之根，無知而轉；字母之乳，無因而出，此有何道理可憑？微而至於一毛一塵，一草一木，若有毫頭許道理可憑，幸為指出；不過常見故則常之，此常見者，亦復無理；是故不應以不見故而疑往生。

二、釋學道執空相者，論曰：學人聞說空，于生死業因緣中生疑。若一切法畢竟空，無來無去，無出無入，云何死而有生？現在眼見法尚不應有，何況死後復生

【現代漢語翻譯】現代漢語譯本：因為可以相信的緣故，就應該隨順追隨。通過比智（anumāna，推理）以及聖人的話語，可以知道必定有後世存在。你因為肉眼被重罪所障蔽，比智的能力又很薄弱，又沒有天眼（divyacakṣus），自己既沒有智慧又不相信聖人的話語，怎麼能夠知道死後的事情呢？』就像宣聖（孔子）所說的費隱（深奧與顯明），就說鬼神的德行盛大，明明說道武王、周公的孝道，就在於認識鬼神的情狀，侍奉死者如同侍奉生者一樣，而考亭先生（朱熹）卻曲解其意，歸結于陰陽二氣。這豈不是敢於誣衊先聖、疑惑後來者嗎？況且稗官野史不足為論，像彭生變成豬，伯有變成厲鬼。劉聰轉世為遮須國王，蔣濟的兒子向泰山府君請求官職，這些都是正史所記載的。玄鳥生商，帝武開創周朝，這是正經所記載的。雀鳥變成蛤蜊，田鼠變成鵪鶉，老鷹變成鳩，這是正令所記載的。一粒微塵的意識所能知道的有多少呢？想要像井底之蛙一樣嫌棄大海的廣闊，像螢火蟲一樣遮蔽太陽的光芒，侮辱聖人、褻瀆上天應當得到什麼罪過呢？又有人常常說：『不是人所經歷過的，以及道理上不可信的事情，就不值得相信。』像日月執行的度數以及五星的往來，不是人所能夠經歷的，天不來到這裡，人也不前往那裡，憑什麼推測都應驗了呢？又天為什麼是高的，地為什麼是低的，風為什麼會刮起來，云爲什麼會執行，春天為什麼會生長，秋天為什麼會肅殺，這些有什麼道理可以憑藉呢？胎中的根，沒有知覺卻能轉動；字母的乳，沒有原因卻能流出，這些有什麼道理可以憑藉呢？小到一根毛、一粒塵，一棵草、一棵樹，如果有一絲一毫的道理可以憑藉，請指出來；不過是因為常見所以就習以為常，這常見的事情，也同樣沒有道理可言；因此不應該因為沒有看見就懷疑往生這件事。二、解釋學道卻執著于空相的人，論中說：學佛的人聽聞空性之說，對於生死業報因緣產生懷疑。如果一切法畢竟是空，沒有來沒有去，沒有出沒有入，為什麼死了之後還會有來生？現在親眼所見的法尚且不應該存在，更何況死後還會再次出生呢？

【English Translation】 English version: 'Because it is trustworthy, one should follow accordingly. Through inference (anumāna) and the words of sages, it can be known that there is definitely an afterlife. Because your physical eyes are obscured by heavy sins, your ability to infer is weak, and you do not have divine vision (divyacakṣus), since you yourself have no wisdom and do not believe the words of sages, how can you know about what happens after death?' Just as the Sage Xuan (Confucius) spoke of the profound and the manifest, he said that the virtue of ghosts and spirits is great, clearly stating that the filial piety of King Wu and the Duke of Zhou lies in understanding the conditions of ghosts and spirits, serving the dead as if serving the living. Yet Master Kao Ting (Zhu Xi) distorted its meaning, attributing it to the two energies of yin and yang. Is this not daring to slander the former sages and doubt those who come later? Moreover, unofficial histories are not worth discussing, such as Peng Sheng becoming a pig, and Bo You becoming a vengeful ghost. Liu Cong was reborn as the King of Zhezhi, and Jiang Ji's son requested an official position from the Lord of Mount Tai; these are all recorded in official histories. The dark bird gave birth to Shang, and Emperor Wu initiated the Zhou dynasty; this is recorded in the orthodox scriptures. Sparrows transforming into clams, field mice transforming into quails, and hawks transforming into doves; these are recorded in the proper decrees. How much can the consciousness of a single dust particle know? To try to dislike the vastness of the sea like a frog in a well, to try to obscure the sunlight like a firefly, what punishment should one receive for insulting sages and blaspheming against heaven? Furthermore, speakers often say: 'Things that have not been experienced by people, and things that are not credible in terms of reason, are not worth believing.' Like the degrees of movement of the sun and moon and the comings and goings of the five planets, these are not things that people can experience. Heaven does not come here, and people do not go there, so how can the predictions all be verified? Also, why is heaven high, why is earth low, why does the wind rise, why do the clouds move, why does spring bring forth life, why does autumn bring about death; what reason can be relied upon for these things? The root in the womb, without knowledge, can turn; the milk from the mother's breast, without cause, can flow out; what reason can be relied upon for these things? Down to a single hair, a single speck of dust, a single blade of grass, a single tree, if there is even a trace of reason that can be relied upon, please point it out; it is simply because it is commonly seen that it is taken for granted, but this common sight is also without reason; therefore, one should not doubt rebirth simply because it is not seen. Two, Explaining those who study the Way but cling to the aspect of emptiness, the treatise says: Students of Buddhism, upon hearing the teaching of emptiness, develop doubts about the causes and conditions of birth, death, and karma. If all dharmas are ultimately empty, with no coming and no going, no arising and no ceasing, why is there rebirth after death? Even the dharmas that are seen with our own eyes in the present should not exist, let alone being born again after death?

余處？不知佛法中諸法畢竟空，而亦不斷滅；生死雖相續，亦不是常。無量阿僧祇劫，業因緣雖過去，亦能生果報而不滅，是為微妙難知。若諸法都空，佛不應說往生，何有智者前後相違。若生死相實有，云何言諸法畢竟空？但為除諸法中愛著邪見顛倒故說畢竟空，不為破後身；又為遮罪業因緣故，說種種往生。佛法不著有，不著無有；無亦不著，非有無亦不著；不著亦不著。如是人則不容難，如以刀斫空則無所傷，是為畢竟空相。畢竟空不遮生死業因緣，是故說往生。此疑甚淺，少有知者，皆能斷之。以世間人作此見最多，故首破之，為是求往生者之第一障難故。

二、怯劣墮者：一、疑結習濃厚；二、疑念力輕微；三、疑萬億剎遠。

一、疑結習濃厚者，凡夫但知業力，不知業性空故；所以若眾生業性實者，盡虛空界，亦無容受處。如黑雲障空，風至則滅；若雲實者，吹亦不去。虛空喻性，黑雲喻業，唸佛喻風。又則業性即是法性，力用至大，以結使故神力不現。如烏芻瑟摩，聞空王佛說多淫人成猛火聚，卻後遍觀四支百骸諸冷暖氣，神光內凝，化多淫心成智慧火。夫同一熱惱，方其淫成大火聚，及其離成大寶焰；若淫性實者，云何是中而得三昧？是故迷成則處胎獄；念成即入蓮胞。以胎性即是化性

【現代漢語翻譯】現代漢語譯本：還有什麼地方不明白呢？不明白佛法中所說的諸法畢竟空，並不是斷滅；生死雖然相續，也不是永恒不變。無數阿僧祇劫以來，業的因緣雖然已經過去，仍然能夠產生果報而不消滅，這就是微妙難以理解的地方。如果一切法都是空，佛就不應該說往生，哪裡會有智者前後自相矛盾呢？如果生死之相真實存在，又怎麼說諸法畢竟空呢？只是爲了去除眾生對諸法中的愛著、邪見和顛倒，才說畢竟空，不是爲了破除後世之身；又爲了遮止罪業的因緣，才說種種往生。佛法不執著于有，也不執著于無有；無也不執著，非有非無也不執著；不執著也不執著。這樣的人就不會被難倒，就像用刀砍向天空不會受到傷害一樣，這就是畢竟空的真相。畢竟空並不遮蔽生死業的因緣，所以才說往生。這個疑問非常淺顯，稍微有點知識的人，都能解答它。因為世間人產生這種見解的最多，所以首先破除它，因為這是求往生者的第一大障礙。

二、怯弱退墮者：一、懷疑自己的煩惱習氣深重；二、懷疑自己的唸佛力量微弱；三、懷疑極樂世界距離遙遠。

一、懷疑自己的煩惱習氣深重的人，凡夫只知道業力，不知道業的本性是空的；所以如果眾生的業性是真實存在的，那麼即使充滿整個虛空界，也沒有容納的地方。就像烏雲遮蔽天空，風一吹就消散了；如果云是真實存在的，吹也吹不走。虛空比喻自性，烏雲比喻業，唸佛比喻風。而且業的本性就是法的本性，力量非常巨大，因為被煩惱所束縛，所以神力無法顯現。就像烏芻瑟摩（Ucchusma，火頭金剛），聽聞空王佛說多淫之人會變成猛烈的火聚，之後遍觀自己的四肢百骸，以及各種冷暖之氣，神光向內凝聚，將多淫之心化為智慧之火。同樣是熱惱，當它成為淫慾時，就變成巨大的火聚，當它離開淫慾時，就變成巨大的寶焰；如果淫慾的本性是真實存在的，怎麼能從中獲得三昧（Samadhi，正定）呢？所以迷惑時就進入胎獄；唸佛成就時就進入蓮花之中。因為胎的本性就是變化的本性。

【English Translation】 English version: What else is there that you do not understand? You do not understand that the 'ultimately empty' (畢竟空) of all dharmas (諸法) in the Buddha-dharma (佛法) is not annihilation; although birth and death continue, they are not constant. For countless asamkhya kalpas (阿僧祇劫), although the causes and conditions of karma (業因緣) have passed, they can still produce karmic retribution (果報) without ceasing, which is subtle and difficult to understand. If all dharmas were empty, the Buddha (佛) should not speak of rebirth (往生), how could a wise person contradict themselves? If the characteristics of birth and death truly exist, how can it be said that all dharmas are ultimately empty? It is only to remove the attachments, wrong views, and inversions in all dharmas that beings have, that 'ultimately empty' is spoken of, not to destroy the future body; and also to prevent the causes and conditions of sinful karma, that various rebirths are spoken of. The Buddha-dharma is not attached to existence, nor is it attached to non-existence; it is not attached to non-existence, nor is it attached to neither existence nor non-existence; it is not attached to non-attachment either. Such a person cannot be confounded, just as cutting the sky with a knife will not cause any harm, this is the true appearance of 'ultimately empty'. 'Ultimately empty' does not obscure the causes and conditions of birth, death, and karma, therefore rebirth is spoken of. This doubt is very shallow, and those with a little knowledge can resolve it. Because most people in the world have this view, it is first refuted, because it is the greatest obstacle for those seeking rebirth.

Two, those who are timid and fall back: One, they doubt that their accumulated habits (結習) are strong; two, they doubt that their power of mindfulness (念力) is weak; three, they doubt that the Land of Ultimate Bliss (萬億剎) is far away.

One, those who doubt that their accumulated habits are strong, ordinary people only know the power of karma, but do not know that the nature of karma is empty; therefore, if the nature of beings' karma were real, even if it filled the entire space, there would be no room for it. Just as dark clouds obscure the sky, and when the wind comes, they dissipate; if the clouds were real, they could not be blown away. Space is a metaphor for nature, dark clouds are a metaphor for karma, and mindfulness of the Buddha (唸佛) is a metaphor for wind. Moreover, the nature of karma is the nature of dharma, and its power is very great, but because it is bound by afflictions (結使), its divine power cannot manifest. Like Ucchusma (烏芻瑟摩), upon hearing the Empty King Buddha (空王佛) say that a person with much lust will become a fierce fire, he then contemplated his four limbs and hundreds of bones, and the various hot and cold energies, and his divine light condensed inward, transforming his lustful mind into the fire of wisdom. The same heat and vexation, when it becomes lust, becomes a great fire, and when it leaves lust, it becomes a great treasure flame; if the nature of lust were real, how could one attain samadhi (三昧) in it? Therefore, when deluded, one enters the womb prison; when mindfulness is achieved, one enters the lotus womb. Because the nature of the womb is the nature of transformation.

，非從外來；如濁水中清，非外來故。

二、疑念力輕微者，眾生愚昧，信有形之行業大，不信無形之念力尤大。何故？念力是行業根，一切事業非念不成。如人造罪，無心造者，重得輕報；有心造者反是，以念力重故。如人無記時，流俗鄙事，耳提面囑，亦復不記；若心在者，種種難記之事，一入耳根，終身憶持不忘，以念力堅固。蘇子瞻曰：「佛以大圓覺，充滿十方界；我以顛倒想，出沒生死中。」云何以一念，得往生凈土？我造無始業，本從一念生；既從一念生，還從一念滅。生滅滅盡處，則我與佛同。如投水海中，如風中鼓橐，雖有大聖智，亦不能分別。《凈土決》云：「人之念頭，所繫最急，如水之必赴海，如火之必炎上，如利刃之必傷，如毒藥之必殺，無空過者，唸佛之念亦復如是。」如淫男子淫念堅故，化為猛焰延燒神廟。又如月光童子觀想水故，弟子窺屋唯見清水。又如僧清辯與外道論議，外道堅執己見忽化為石，清辯猶書目于石上，明日往視之，亦有答辭，久之忽自破碎，而吼聲于空中。是等皆以念力堅猛，無因變化，云何唸佛而佛不現？當知念力是一切法中之王，如摩訶那伽大力勇士，怒時額上必生瘡，瘡若未合，遍閻浮提人無敵者故。

三、疑億萬剎遠者，凡夫執定十萬億剎，意

【現代漢語翻譯】現代漢語譯本：不是從外面來的；就像渾濁的水變清澈，不是因為外來的原因。

二、懷疑念力輕微的人，眾生愚昧，相信有形的行業力量大，不相信無形的念力尤其大。為什麼呢？念力是行業的根本，一切事業沒有念力不能成功。比如人造罪，無心造罪的，會得到較輕的報應；有心造罪的反而相反，因爲念力重。比如人無記性的時候，對於世俗瑣事，即使反覆叮囑，也記不住；如果用心的話，各種難以記住的事情，一進入耳朵，終身都能記住不忘，因爲念力堅固。蘇軾說：『佛以大圓覺，充滿十方世界；我以顛倒想，出沒于生死之中。』為什麼憑藉一念，就能往生凈土呢？我所造的無始以來的業，本來是從一念產生的；既然是從一念產生的，也應該從一念滅除。生滅滅盡之處，那麼我就與佛相同了。就像投入水中的大海，就像風中的鼓風箱，即使有大聖的智慧，也不能分辨。《凈土決》說：『人的念頭，關係最為緊要，就像水必定流向大海，就像火必定向上燃燒，就像利刃必定傷人，就像毒藥必定殺人，沒有空過的，唸佛的念頭也是這樣。』比如淫慾的男子因為淫念堅固，化為猛烈的火焰延燒神廟。又如月光童子觀想水，弟子窺視屋子只看見清水。又如僧人清辯與外道辯論，外道堅持己見忽然化為石頭，清辯還在石頭上寫字，第二天去看，也有答覆，很久之後忽然自己破碎，並且在空中發出吼聲。這些都是因爲念力堅猛，沒有原因的變化，為什麼唸佛而佛不顯現呢？應當知道念力是一切法中的國王，就像摩訶那伽大力勇士，憤怒的時候額頭上必定生瘡，瘡如果沒有癒合，遍及閻浮提的人都沒有能戰勝他的。

三、懷疑億萬剎土遙遠的人，凡夫執著於十萬億剎土，認為

【English Translation】 English version: It doesn't come from outside; like muddy water becoming clear, it's not due to external causes.

Second, those who doubt the power of thought are weak. Sentient beings are ignorant, believing in the great power of tangible actions, but not believing that the power of intangible thought is even greater. Why? Thought is the root of action; no undertaking can succeed without thought. For example, if a person commits a sin unintentionally, they will receive a lighter retribution; if they commit it intentionally, the opposite will happen, because the power of thought is strong. For example, when a person is absent-minded, even if they are repeatedly instructed about trivial matters, they still cannot remember them; but if they are mindful, all kinds of difficult-to-remember things, once they enter their ears, they will remember them for life, because the power of thought is firm. Su Shi said: 'The Buddha, with great perfect enlightenment, fills the ten directions; I, with inverted thoughts, emerge and submerge in the cycle of birth and death.' How can one be reborn in the Pure Land with a single thought? The beginningless karma that I have created originally arises from a single thought; since it arises from a single thought, it should also be extinguished from a single thought. Where birth and death are extinguished, then I am the same as the Buddha. Like throwing water into the sea, like a bellows in the wind, even with the wisdom of a great sage, one cannot distinguish them. The 'Pure Land Resolution' says: 'A person's thoughts are of the utmost importance, like water that inevitably flows to the sea, like fire that inevitably burns upwards, like a sharp blade that inevitably injures, like poison that inevitably kills, none are in vain; the thought of reciting the Buddha is also like this.' For example, a lustful man, because his lustful thoughts are firm, transforms into fierce flames that burn down a temple. Also, like the Moonlight Boy visualizing water, his disciples peeking into the house only see clear water. Also, like the monk Qingbian debating with a heretic, the heretic stubbornly clung to his own views and suddenly turned into stone, Qingbian even wrote words on the stone, and the next day when he went to look, there were also replies, and after a long time it suddenly shattered by itself, and a roar was heard in the air. All of these are because the power of thought is firm and fierce, without any cause for change, so why doesn't the Buddha appear when one recites the Buddha? One should know that the power of thought is the king of all dharmas, like the Mahānāga (great elephant) powerful warrior, when angry, a sore will definitely grow on his forehead, and if the sore has not healed, no one in Jambudvipa (the world) can defeat him.

Third, those who doubt that hundreds of millions of Buddha-lands are far away, ordinary people cling to the idea of one hundred trillion Buddha-lands, thinking that

謂快馬疾帆日不千里，云何剎那得生彼處？不思國土遠近者，從分段身計度生，從肉眼生。此往生者，為是分段身耶？為是周遍含容之心耶？若分段身者，身是頑質，云何得生？若心生者，心周沙界，凈土原在心中，焉有往來。如人在長安思鄉，或閩或滇，隨念即至，豈有程途。又如人夢時身雖在床，而心意識遍至他方。無功居士曰：「極樂去此十萬億剎，凡夫命終頃刻即至者，蓋自心本妙耳。」故《楞嚴》云：「汝猶未明一切浮塵諸幻化相，當處出生隨處滅盡。因緣和合，虛妄有生；因緣別離，虛妄名滅。」以此推之，當命終時，染濁緣離故，娑婆當處幻滅；清凈緣合故，極樂當處幻生。此滅彼生間不容髮，亦何頃刻之可論。往余鄉有人能致乩仙，乩仙者即其兄也。后赴選京師，余兄等有所卜，其人虞地遠不能赴，不得已書符宣詞，少頃即至。此等是業系，尚如是速疾，何況不思議念力，仗阿彌陀本願功德，順水張帆，有何障難。是故唸佛之人，應當遣此三疑。若不遣者，是真結習濃厚，是真念力輕微，是真十萬程遠。如人慾出門而自局其籥，是自不欲出，非無門過。

三、隨語墮者，六祖言：「東方人造罪，唸佛求生西方；西方人造罪，唸佛求生何國？」龐居士云：「事上說佛國，此去十萬里；大海渺無邊

【現代漢語翻譯】現代漢語譯本：有人說，即使是快馬和疾風的船帆，一天也走不了千里，那麼怎麼能在剎那間往生到極樂世界呢？這是因為他不明白國土的遠近，而是從分段之身來計算往生，是從肉眼來看待往生。那麼，這個往生的人，是分段之身呢？還是周遍含容的心呢？如果是分段之身，身體是頑固的物質，怎麼能夠往生？如果是心往生，心周遍沙界，凈土原本就在心中，哪裡有往來呢？就像人在長安思念家鄉，無論是福建還是雲南，隨著念頭就到了，哪裡有什麼路程呢？又像人做夢的時候，身體雖然在床上，而心意識卻遍至他方。無功居士說：『極樂世界距離這裡有十萬億佛土，凡夫臨命終時頃刻就能到達，這是因為自心本來就具有這種妙用啊。』所以《楞嚴經》說：『你還不明白一切浮動的塵埃和各種幻化的現象，都是在當下出生，隨處滅盡。因緣和合，虛妄地產生；因緣離散，虛妄地消滅。』由此推斷，當臨命終時，染濁的因緣離散，所以娑婆世界當下幻滅；清凈的因緣聚合，所以極樂世界當下幻生。這滅與生之間不容一發，哪裡有什麼頃刻可以論說呢？我鄉里有人能夠請來乩仙，這個乩仙就是他的哥哥。後來他哥哥去京城參加科舉考試，我哥哥等人想占卜，那人擔心路途遙遠不能前往，不得已書寫符咒和宣讀禱詞，一會兒就到了。這些都是業力的牽繫，尚且如此迅速，何況不可思議的念力，憑藉阿彌陀佛的本願功德，順水張帆，有什麼障礙和困難呢？所以唸佛的人，應當消除這三種疑惑。如果不消除，那就是真正的結習深厚，是真正的念力輕微，是真正的十萬路程遙遠。就像有人想要出門卻自己鎖住了鑰匙，這是自己不想出門，不是沒有門可以出去。六祖慧能說：『東方人造罪，唸佛求生西方；西方人造罪，唸佛求生哪個國家？』龐居士說：『在事相上說佛國，距離這裡有十萬里；大海渺茫無邊際。』

【English Translation】 English version: Someone says, 'Even a fast horse and a swift sail cannot travel a thousand miles in a day, so how can one be reborn in the Pure Land in an instant?' This is because they do not understand the distance of the Pure Land, but calculate rebirth based on the segmented body, viewing rebirth with the physical eye. So, is the one who is reborn this segmented body? Or is it the all-encompassing mind? If it is the segmented body, the body is inert matter, how can it be reborn? If it is the mind that is reborn, the mind pervades all realms, and the Pure Land is originally within the mind, so where is there any coming or going? It is like a person in Chang'an thinking of their hometown, whether it is Fujian or Yunnan, they arrive with the thought, so where is there any journey? It is also like when a person dreams, although their body is on the bed, their mind and consciousness travel everywhere. Layman Wugong said, 'The Pure Land of Ultimate Bliss is a hundred thousand billion lands away from here, yet ordinary people can arrive in an instant at the end of their lives, because their own mind inherently possesses this wonderful function.' Therefore, the Surangama Sutra says, 'You still do not understand that all floating dust and various illusory phenomena are born at the present moment and cease everywhere. When causes and conditions come together, they arise falsely; when causes and conditions separate, they are falsely said to cease.' From this, we can infer that when one is about to die, the defiled causes and conditions separate, so the Saha world vanishes in that instant; the pure causes and conditions come together, so the Pure Land of Ultimate Bliss arises in that instant. There is no space for even a hair between this cessation and arising, so how can there be any talk of an instant? In my hometown, there is someone who can summon a spirit medium (jī xiān), and this spirit medium is his elder brother. Later, his elder brother went to the capital to take the imperial examination, and my elder brother and others wanted to divine, but that person was worried that the journey was too far and he could not go, so he had to write a talisman and recite prayers, and he arrived in a short while. These are all due to the ties of karma, and they are already so fast, how much more so with the inconceivable power of mindfulness, relying on the power of Amitabha's original vows, sailing with the current, what obstacles and difficulties are there? Therefore, those who recite the Buddha's name should dispel these three doubts. If they do not dispel them, then their attachments are truly deep, their mindfulness is truly weak, and the journey of a hundred thousand ksetras is truly far away. It is like someone who wants to go out but locks their own key, it is that they do not want to go out themselves, not that there is no door to go out through. Huineng, the Sixth Patriarch, said, 'If people in the East commit sins, they recite the Buddha's name to seek rebirth in the West; if people in the West commit sins, in which country do they recite the Buddha's name to seek rebirth?' Layman Pang said, 'Speaking of the Buddha-land in terms of phenomena, it is a hundred thousand ksetras away from here; the vast ocean is boundless.'

，動即黑風起。」因此一輩無知，傳虛接響，謂凈土不足修，自障障他，深可憐憫。夫論宗門提唱，尚不言有佛，何況佛國；為欲破相明心，是非俱刬。如吹毛利刃，執則傷手；金剛栗棘，豈是家常茶飯。且宗門中，此等語句甚多，若一一執之，釋迦老子出世，將真以飼雲門狗子乎！又古德云：「如何是佛？乾屎橛。」果爾則凡見糞車糞檐溷廁，應當一一禮拜供養。《彌陀疏鈔》曰：「西方去此十萬億土，《壇經》言十萬八千者，是錯以五天竺等為極樂也。」此語近是，為六祖未閱大藏，聞人說西方，即以為五天竺者有之。教中分明言：極樂國三毒不生，得不退轉。今言西方造罪，求生何土？此亦一證也。然宗門中，此等一期之語最多，亦不足辯。噫！學人果能頓悟頓修，解行相應，如六祖投金漢水，遊戲生死中；如龐老雖不求生，亦何害於生哉。

四、狂恣墮者，有等魔民專逞狂慧，不肯持戒修行，妄引經中相似語言，如「煩惱即菩提、淫怒癡即梵行」之類，隨語生解，隨解發毒。果如彼說，迦文悟道，應親寶女；阿難淫舍，何須提[將/女]；六祖初隨獵人，尚未受戒，何苦但食肉邊菜也。經云：「尚無不殺不盜不淫，何況更有殺盜淫事。」豈有聞人呵沉水香，便謂應住坑廁者也！昔五天有僧達磨達者，有

【現代漢語翻譯】現代漢語譯本：一有動靜就像颳起黑風。因此，一代又一代的無知之人，以訛傳訛，說凈土不值得修習，自己障礙自己，實在可悲可嘆。要說宗門的提倡，尚且不談有佛，更何況佛國；爲了破除表象，彰顯本心，是非都要一併剷除。如同吹毛斷髮的利刃，執著它就會傷手；金剛栗棘，哪裡是家常便飯。而且宗門中，這類語句很多，如果一一執著，釋迦老子出世，難道要把真理餵給雲門狗子嗎！還有古德說：『什麼是佛？乾屎橛。』如果真是這樣，那麼凡是見到糞車、糞擔、廁所，都應當一一禮拜供養。《彌陀疏鈔》說：『西方距離這裡十萬億國土，《壇經》所說的十萬八千，是錯誤地把五天竺等地當作極樂世界了。』這話比較接近事實，因為六祖沒有讀過大藏經，聽人說西方，就以為五天竺有極樂世界。經典中明明說：極樂國土沒有貪嗔癡三毒，能夠得到不退轉。現在說在西方造罪，求生到什麼地方？這也是一個證據。然而宗門中，這類一時之語很多，也不值得辯論。唉！學人如果能夠頓悟頓修，解行相應，像六祖在金漢水中投身，遊戲于生死之中；像龐蘊居士雖然不求往生，又有什麼妨礙往生呢。第四，狂妄放縱的墮落者。有一類魔民專門逞能狂妄的智慧，不肯持戒修行，妄自引用經中相似的語言，如『煩惱即菩提、淫怒癡即梵行』之類，隨著語句產生理解，隨著理解發出毒害。如果真像他們所說，釋迦牟尼佛悟道，應該親近寶女；阿難進入淫舍，何必提[將/女]；六祖當初跟隨獵人，尚未受戒，何苦只吃肉邊菜呢。經中說：『尚且沒有不殺、不盜、不淫，何況更有殺、盜、淫的事。』難道有人聽到呵斥沉水香，就認為應該住在坑廁里嗎！從前五天竺有僧人達磨達者（Dharmatrāta），有...

【English Translation】 English version: 'Movement immediately stirs up black winds.' Therefore, generations of ignorant people pass on falsehoods, claiming that the Pure Land is not worth cultivating, hindering themselves and others, which is truly pitiful. When discussing the teachings of the Chan school, they don't even mention the existence of the Buddha, let alone the Buddha-land; in order to break through appearances and reveal the original mind, both right and wrong must be eliminated. Like a hair-splitting sword, holding onto it will injure your hand; the vajra chestnut burr is not everyday tea and rice. Moreover, there are many such statements in the Chan school, and if one clings to each of them, would Shakyamuni Buddha, upon his appearance in the world, feed the truth to Yunmen's dog! Furthermore, an ancient worthy said: 'What is the Buddha? A dried dung spatula.' If that were the case, then every time we see a manure cart, manure bucket, or toilet, we should bow and make offerings to each of them. The 'Amitabha Sutra Commentary' says: 'The Western Pure Land is ten trillion lands away from here; the 'Platform Sutra's' mention of one hundred and eight thousand is a mistake, taking the five regions of India as the Land of Ultimate Bliss.' This statement is closer to the truth, because the Sixth Patriarch had not read the Tripitaka and, upon hearing people talk about the West, assumed that the Land of Ultimate Bliss existed in the five regions of India. The scriptures clearly state: in the Land of Ultimate Bliss, the three poisons (greed, hatred, and delusion) do not arise, and one attains non-retrogression. Now, to say that one commits sins in the West, where will one seek rebirth? This is also evidence. However, there are many such temporary statements in the Chan school, and they are not worth arguing about. Alas! If a student can have sudden enlightenment and sudden cultivation, with understanding and practice corresponding, like the Sixth Patriarch throwing himself into the Jin Han River, playing in the midst of life and death; like Layman Pang (Pang Yun), even though he did not seek rebirth, what harm is there in rebirth? Fourth, the wildly indulgent fallers. There are demon people who specialize in showing off their wild wisdom, unwilling to uphold precepts and practice cultivation, falsely quoting similar words in the scriptures, such as 'Afflictions are Bodhi, lust, anger, and ignorance are pure conduct,' and so on, generating understanding according to the words, and emitting poison according to the understanding. If it were truly as they say, Shakyamuni Buddha, upon his enlightenment, should have been intimate with the treasure girl; Ananda entering the house of lust, why would he need to be rescued; the Sixth Patriarch initially followed the hunter, not yet having received precepts, why did he only eat the vegetables near the meat? The scripture says: 'There is not yet no killing, no stealing, no lust, let alone more killing, stealing, and lust.' Does someone, upon hearing a rebuke of agarwood, then think that one should live in a pit toilet! In the past, in the five regions of India, there was a monk Dharmatrāta (Dharmatrāta), who had...

辯慧，師事師子尊者；尊者知其悟解，對眾稱之。至傳法嗣祖，則以授婆舍斯多。磨達心恨之曰：「尊者蓋知我之深，何故嗣位不以見授？」一日獨行度水，有女子浣露其足，磨達唸曰：「此脛白晢乃爾。」尊者忽在旁曰：「今日之心，可授祖位乎？」磨達於是攝念，禮足求哀。即一淫戒，余行可例。《般若經》曰：「罪不罪不可得故，應具足尸羅波羅蜜。」釋云：「罪不罪不可得者，非為邪見粗心言不可得。菩薩深入諸法相，行空三昧，慧眼觀故，罪不可得；罪無故，不罪亦不可得。若人貪著無罪，見破戒罪人則輕慢，見持戒善人則愛敬，如是持戒，是名起罪因緣，不名具足。」故知住戒即破，何況棄毀。戒執亦戒，始名持戒。諸大經言梵行不可得等，皆即此義。永明曰：「帶習尚被境牽，現行豈逃緣縛？猶醉象無鉤，癡猿得樹，奔波乍擁，生鳥被籠。是故菩薩，稟戒為師，常懷大懼。」又曰：「末代宗門中學大乘人，多輕戒律，所以《大涅槃經》扶律談常，則乘戒俱急，故號此經為續常住命之重寶。何以故？若無此教，但取口解脫全不修行，則乘戒俱失。」故乘謂悟第一義，戒謂止一切黑業。祖師於此分四料簡：一、戒急乘緩。以戒急故，生人天中，如箭射空，力盡還墜；以乘緩故，雖聞大法，如聾若啞。二、乘

【現代漢語翻譯】現代漢語譯本辯慧（一位僧侶的名字），師從師子尊者（一位佛教尊者）；師子尊者知道他已開悟，在眾人面前稱讚他。到了傳法繼承祖位時，卻傳給了婆舍斯多（另一位僧侶的名字）。磨達心（另一位僧侶的名字）心中怨恨，說：『尊者大概知道我理解得很深，為什麼繼承祖位不直接傳給我？』一天，他獨自走過一條河，有個女子在河邊洗腳，露出了小腿，磨達心想：『這小腿真白皙啊。』尊者忽然出現在旁邊說：『今天你的心，可以繼承祖位嗎？』磨達心於是收攝心念，向尊者禮拜求饒。這只是一條淫戒的例子，其他的行為可以類推。《般若經》（佛教經典）說：『罪與非罪都不可得，所以應該圓滿尸羅波羅蜜（戒律的圓滿）。』解釋說：『罪與非罪都不可得，不是指邪見和粗心的人說不可得。菩薩深入諸法實相，修行空三昧（一種禪定），用智慧之眼觀察，所以罪不可得；因為沒有罪，所以非罪也不可得。如果有人貪著無罪，看到破戒的人就輕視，看到持戒的善人就愛敬，這樣的持戒，是名為生起罪的因緣，不是名為圓滿。』所以知道執著于戒就是破戒，更何況是拋棄毀壞戒律。戒律的執著也是一種戒律，這才叫做持戒。諸大經所說的梵行不可得等等，都是這個意思。永明（一位僧侶的名字）說：『帶著習氣尚且會被外境牽引，現行的行為怎麼能逃脫因緣的束縛？就像喝醉的大象沒有鉤子，愚癡的猿猴得到樹木，奔波擁擠，剛出生的鳥被關在籠子里。所以菩薩，以戒律為老師，常常懷著大恐懼。』又說：『末法時代宗門中學大乘佛法的人，大多輕視戒律，所以《大涅槃經》（佛教經典）扶持戒律，談論常住之法，所以乘（指大乘佛法）和戒都非常重要，所以稱這部經為延續常住之命的重寶。為什麼呢？如果沒有這部經的教導，只求口頭上的解脫而不修行，那麼乘和戒都會失去。』所以乘是指悟第一義，戒是指止一切黑業。祖師對此分為四種情況來簡別：一、戒急乘緩。因為戒急，所以能生到人天之中，就像箭射向天空，力量用盡還會墜落；因為乘緩，雖然聽聞大法，卻像聾子和啞巴。二、乘

【English Translation】 English version Bianhui (a monk's name) studied under Master Shizi (a Buddhist master); Master Shizi knew of his enlightenment and praised him in front of the assembly. When it came to transmitting the Dharma and succeeding the ancestral position, it was passed on to Poshesiduo (another monk's name). Moda Xin (another monk's name) resented this, saying, 'The Master probably knows how deeply I understand, why didn't he directly pass the ancestral position to me?' One day, he was walking across a river alone, and a woman was washing her feet by the river, revealing her calves. Moda Xin thought, 'These calves are so fair.' The Master suddenly appeared beside him and said, 'With your mind today, can you inherit the ancestral position?' Moda Xin then restrained his thoughts and bowed to the Master, begging for forgiveness. This is just an example of the precept against lust; other behaviors can be inferred by analogy. The Prajna Sutra (Buddhist scripture) says, 'Because sin and non-sin are unattainable, one should perfect the Paramita of Sila (perfection of precepts).' The explanation says, 'The unattainability of sin and non-sin does not refer to those with wrong views and coarse minds. Bodhisattvas deeply enter the reality of all dharmas, practice the Samadhi of Emptiness (a type of meditation), and observe with the eye of wisdom, so sin is unattainable; because there is no sin, non-sin is also unattainable. If someone is attached to non-sin, they will despise those who break the precepts and love and respect those who uphold the precepts. Such upholding of precepts is called creating the cause of sin, not called perfection.' Therefore, it is known that clinging to precepts is breaking them, let alone abandoning and destroying them. Attachment to precepts is also a precept; only then is it called upholding precepts. The great sutras say that pure conduct is unattainable, and so on, all meaning this. Yongming (a monk's name) said, 'Even with residual habits, one is still drawn by external circumstances; how can present actions escape the bonds of conditions? It's like a drunken elephant without a hook, a foolish monkey getting a tree, rushing and crowding, a newborn bird being caged. Therefore, Bodhisattvas take the precepts as their teacher and always harbor great fear.' He also said, 'In the Dharma-ending Age, those who study Mahayana Buddhism in the Zen school mostly despise the precepts. Therefore, the Mahaparinirvana Sutra (Buddhist scripture) supports the precepts and discusses the Dharma of Permanence, so both the Vehicle (referring to Mahayana Buddhism) and the precepts are very important. Therefore, this sutra is called the precious treasure for continuing the life of permanence. Why? If there is no teaching of this sutra, and one only seeks verbal liberation without practice, then both the Vehicle and the precepts will be lost.' Therefore, the Vehicle refers to realizing the First Principle, and the precepts refer to stopping all dark karma. The Patriarchs divide this into four situations for discernment: First, strict precepts and slow Vehicle. Because the precepts are strict, one can be born in the realms of humans and gods, like an arrow shot into the sky, it will fall back down when its strength is exhausted; because the Vehicle is slow, although one hears the great Dharma, one is like a deaf and mute person. Second, Vehicle

急戒緩。以戒緩故，生惡趣中；以乘急故，常聞大法。如華嚴會上，八部鬼神是也。三、乘戒俱急，則生人天中，而常聞大法。四、乘戒俱緩，則墮三惡道，而永不聞法。是故乘戒二法如車二輪，廢一不可得。故龍樹曰：「破戒之人，如清涼地而有毒蛇，不中澡浴；其家如冢，人所不到，失諸功德。譬如枯樹，如田被雹，不可依仰。如大病人，人不欲近。譬如吐食，不可更啖。」菩薩如是苦口呵責，曾許人破戒不是？故千日學解，不如一日持戒，何得貪悟道之虛名，受泥犁之實禍，欺己誑人，枉遭王難。夫狂吠之人，無所不破，今獨言戒者，以邪見惡火，首燒戒寶故。又則戒是凈業之基，一切白法由戒生故。

五、支離墮者，多有法師，涉獵教典記注章句，執法身之假名，析名相之分齊，東緝西補，竟月窮年，弄比盧之畫面，坐法界之排場，貢高我慢，得少為足。聞人唸佛則曰：「此小乘中攝，妄想之一法。」或云：「教海義深，爾輩鈍根，念此亦可。」或云：「此三藏中，為其藏攝。」或云：「此屬何教，似坊上小兒斗曲以多為勝。」各爭己見，無實行履。如長爪梵志以論議力摧伏諸師，搪揬蹴蹋，無能制者；后至佛所作是念：「一切論可破，一切執可轉，是中何者是諸法實相？何者是第一義？何者性？何者

【現代漢語翻譯】現代漢語譯本：急速地修習大乘，緩慢地持戒，因為戒律鬆緩的緣故，會墮落到惡趣之中；因為精進修習大乘的緣故，常常能夠聽聞到大法。就像在《華嚴經》法會上，八部鬼神就是如此。第二種情況，大乘和戒律都精進，那麼就能出生在人天之中，並且常常聽聞大法。第三種情況，大乘和戒律都鬆緩，那麼就會墮落到三惡道中，並且永遠不能聽聞佛法。因此，大乘和戒律這兩種法就像車的兩個輪子，缺少一個都不可以。所以龍樹（Nagarjuna，印度佛教哲學家）菩薩說：『破戒的人，就像清涼的地方卻有毒蛇，不能在那裡洗澡；他的家就像墳墓，沒有人願意接近，失去各種功德。譬如枯萎的樹木，就像田地被冰雹襲擊，不能依靠。就像重病人，人們不願意靠近。譬如嘔吐出來的食物，不能再吃。』菩薩這樣苦口婆心地呵責，曾經允許人破戒嗎？所以千日學習理解，不如一日持戒，怎麼能貪圖悟道的虛名，而遭受地獄的實際禍患，欺騙自己，欺騙別人，白白遭受牢獄之災。那些瘋狂亂叫的人，沒有什麼不破壞的，現在單獨說戒律，是因為邪見惡火，首先焚燒戒律的珍寶的緣故。而且戒律是清凈事業的基礎，一切善法都由戒律產生。第五種，支離破碎而墮落的人，多有法師，粗略地閱讀教典，記錄註釋章句，執著於法身（Dharmakaya，佛的法性身）的虛假名相，分析名相的界限，東拼西湊，耗費時日，玩弄比盧（Vairochana，大日如來）佛的畫像，坐在法界的排場中，貢高我慢，得到少許就自以為滿足。聽到別人唸佛就說：『這是小乘（Hinayana，佛教的一個流派）所攝，是妄想的一種法門。』或者說：『教義深奧，你們這些愚鈍的人，念這個也可以。』或者說：『這是三藏（Tripitaka，佛教經典的總稱）中的哪一個藏所攝。』或者說：『這屬於什麼教派，好像街坊上的小孩子比賽歌曲以多為勝。』各自爭論自己的見解，沒有實際的修行。就像長爪梵志（Dirghanakha，古印度論師）用論辯的力量摧伏各位老師，衝撞踐踏，沒有人能制止他；後來到佛陀那裡，心中想：『一切理論都可以被駁倒，一切執著都可以被轉移，這裡面什麼才是諸法的實相？什麼才是第一義（Paramartha，最高的真理）？什麼是自性？什麼是』

【English Translation】 English version: To practice Mahayana (Great Vehicle) quickly and observe precepts slowly will lead to rebirth in evil realms due to laxity in precepts; constant hearing of the Great Dharma is due to diligence in Mahayana practice, as exemplified by the eight classes of ghosts and spirits at the assembly of the Avatamsaka Sutra (Flower Garland Sutra). Secondly, diligence in both Mahayana and precepts leads to rebirth in human and celestial realms, with constant hearing of the Great Dharma. Thirdly, laxity in both Mahayana and precepts leads to falling into the three evil paths, with perpetual inability to hear the Dharma. Therefore, Mahayana and precepts are like the two wheels of a cart, neither can be dispensed with. Thus, Nagarjuna (Indian Buddhist philosopher) Bodhisattva said: 'A person who breaks precepts is like a cool place with poisonous snakes, unsuitable for bathing; his home is like a tomb, unapproachable, losing all merits. Like a withered tree, like a field struck by hail, unreliable. Like a severely ill person, people do not want to approach. Like vomited food, it cannot be eaten again.' The Bodhisattva rebukes so earnestly, has he ever permitted anyone to break precepts? Therefore, a thousand days of learning and understanding are not as good as one day of upholding precepts. How can one covet the false name of enlightenment and suffer the real calamity of hell, deceiving oneself and others, and suffering imprisonment in vain? Those who bark madly destroy everything, but now I speak specifically of precepts because the evil fire of wrong views first burns the treasure of precepts. Moreover, precepts are the foundation of pure karma, and all good dharmas arise from precepts. Fifthly, those who are fragmented and fallen often include Dharma masters who superficially read scriptures, record annotations and phrases, cling to the false name of the Dharmakaya (the body of the Dharma, the ultimate nature of the Buddha), analyze the boundaries of names and forms, patching together from east and west, spending months and years, playing with the image of Vairochana (the cosmic Buddha), sitting in the grand arrangement of the Dharma realm, arrogant and conceited, content with little. Upon hearing others recite the Buddha's name, they say: 'This is included in the Hinayana (the Lesser Vehicle, a branch of Buddhism), a method of delusion.' Or they say: 'The teachings are profound, you dull people can recite this as well.' Or they say: 'Which section of the Tripitaka (the three baskets, the Buddhist canon) does this belong to?' Or they say: 'Which school does this belong to, like children in the neighborhood competing in songs, thinking more is better.' Each argues for their own views, without actual practice. Like Dirghanakha (an ancient Indian debater) who used the power of debate to subdue all teachers, pushing and trampling, with no one able to stop him; later, when he came to the Buddha, he thought: 'All theories can be refuted, all attachments can be shifted, what here is the true nature of all dharmas? What is the Paramartha (the ultimate truth)? What is the self-nature? What is'

相？不顛倒。」作是思惟已白佛言：「瞿曇，我一切法不受。」佛問梵志：「爾一切法不受，是見受不？」梵志答言：「瞿曇，一切法不受，是見亦不受。」佛語梵志：「汝不受一切法，是見亦不受，則無所受，與眾人無異，何用貢高而生憍慢。」如是梵志不得答，自是服膺。是故當知，饑兒過屠門大嚼，止益饞心，無救枵腹。昔在江南，有一伶俐座主，為余辨析惟識，及示所得教中奧義，于諸名流注疏，多肆評駁。余問曰：「是可敵得生死不？」僧傲然曰：「有何生死可敵？」余曰：「是即是，但恐閻羅殿前，無譯字生，不會座主語言三昧也。」此雖一時戲笑，亦大中講席之病。奉勸少年開士，長篇短章，牽藤引蔓，口誦心憶，腦昏眼瞇，究其效驗，不過上幾回座，講幾期經，受幾個瞎漢禮拜；若無真實功行，唯添業債。何若一聲阿彌，直登不退，事一功百。如曇謨最講《涅槃》、《華嚴》，領眾千人。為閻羅所呵云：「講經者心懷彼我，以驕凌物，比丘中第一粗行。」即押付司。可為明戒。然有義解高流，因參教典，悟此西方不思議大事，以此自利利他，轉益未來，燃長夜炬，功德無量，又何必懲噎廢食，見蹶停驂哉！

六、癡空墮者，學道之人，稍窺法空，聞人唸佛，即曰：「法離名字，若狥假名，轉益

【現代漢語翻譯】現代漢語譯本：什麼是『相』？就是不顛倒。』這樣思考之後，梵志對佛說：『瞿曇（Gautama，佛的姓氏），我一切法都不接受。』佛問梵志：『你一切法都不接受，那麼這個『見』你接受嗎？』梵志回答說：『瞿曇，一切法不受，這個『見』我也不接受。』佛對梵志說：『你既不接受一切法，也不接受這個『見』，那就什麼都不接受了，和普通人沒什麼區別，又何必貢高自大，生起驕慢之心呢？』這樣，梵志無言以對，從此心悅誠服。所以應當知道，飢餓的孩子路過肉鋪，大口吞嚥口水，只會增加饞念，對空虛的肚子毫無幫助。從前在江南，有一位聰明的座主（寺院住持），為我辨析唯識（Yogācāra，佛教宗派），並展示他所領悟的教中奧義，對各位名家的註釋疏解，多有評判駁斥。我問他說：『這些能敵得過生死嗎？』僧人傲然地說：『有什麼生死可以抵擋？』我說：『話是沒錯，但恐怕閻羅殿前，沒有翻譯官，聽不懂座主您的語言三昧（Samadhi，禪定）。』這雖然是一時戲謔之語，也道出了講經說法中的弊病。奉勸各位年輕的開士（菩薩），長篇短章，牽強附會，口誦心憶，腦昏眼花，研究它的效用，不過是多上幾次講座，多講幾期經，多受幾個瞎子的禮拜；如果沒有真實的功德修行，只會增加業債。何不如唸一聲阿彌陀佛（Amitābha，西方極樂世界之佛），直接登上不退轉的境界，事半功倍。比如曇謨最（Dharmottara，人名）講《涅槃經》（Nirvana Sutra）和《華嚴經》（Avatamsaka Sutra），帶領一千多人。被閻羅王呵斥說：『講經者心懷彼我，以驕傲的態度對待他人，是比丘（bhikkhu，佛教僧侶）中最粗俗的行為。』隨即被押送到地獄。這可以作為明確的警戒。然而也有一些義理解釋高深的修行者，因為參研佛教經典，領悟到西方極樂世界不可思議的大事，用這個來自利利他，不斷增益未來，點燃長夜的明燈，功德無量，又何必因為害怕噎住就不吃飯，因為看到有人跌倒就停止前進呢！六、執著于空而墮落的人，學道之人，稍微窺探到法空（emptiness of phenomena），聽到別人唸佛，就說：『法離開了名字，如果追逐假名，反而增加執著。』

【English Translation】 English version: What is 『appearance』? It is non-reversal.』 Having thought thus, the Brahmin (Brahmin, a member of the highest Hindu caste) said to the Buddha (Buddha, the enlightened one): 『Gautama (Gautama, Buddha's family name), I do not accept all dharmas (dharmas, teachings or laws).』 The Buddha asked the Brahmin: 『You do not accept all dharmas, do you accept this 『view』?』 The Brahmin replied: 『Gautama, I do not accept all dharmas, and I do not accept this 『view』 either.』 The Buddha said to the Brahmin: 『You accept neither all dharmas nor this 『view』, then you accept nothing, which is no different from ordinary people. Why be arrogant and conceited?』 Thus, the Brahmin was speechless and was convinced from then on. Therefore, it should be known that a hungry child passing a butcher shop, swallowing saliva, only increases craving and does not help the empty stomach. Once in Jiangnan, there was a clever abbot (abbot, head of a monastery) who analyzed Yogācāra (Yogācāra, a Buddhist school of thought) for me and showed me the profound meaning of the teachings he had attained. He often criticized and refuted the annotations and commentaries of various famous scholars. I asked him: 『Can these withstand birth and death?』 The monk said proudly: 『What birth and death can be resisted?』 I said: 『That's right, but I'm afraid that in front of King Yama (Yama, the god of death), there will be no translator who understands the abbot's Samadhi (Samadhi, meditative consciousness).』 Although this was a joke at the time, it also revealed the problems in lecturing on the scriptures. I advise young Bodhisattvas (Bodhisattva, one who seeks enlightenment), long or short chapters, far-fetched explanations, reciting by mouth and remembering in heart, with dizzy heads and blurred eyes, to study its effectiveness, but it is only to give a few more lectures, teach a few more sutras, and receive the worship of a few blind people; if there is no real merit and practice, it will only increase karmic debts. Why not say 『Amitābha (Amitābha, the Buddha of Infinite Light) once and directly ascend to the state of non-retrogression, achieving twice the result with half the effort. For example, Dharmottara (Dharmottara, a person's name) lectured on the Nirvana Sutra (Nirvana Sutra) and the Avatamsaka Sutra (Avatamsaka Sutra), leading thousands of people. He was scolded by King Yama, saying: 『The lecturer harbors thoughts of self and others, and treats others with arrogance. He is the most vulgar behavior among bhikkhus (bhikkhu, Buddhist monk).』 He was immediately escorted to hell. This can serve as a clear warning. However, there are also some practitioners with profound understanding of the meaning, who, because of studying Buddhist scriptures, realize the inconceivable great event of the Western Pure Land, and use this to benefit themselves and others, continuously increasing the benefits in the future, lighting the lamp of the long night, with immeasurable merit. Why stop eating for fear of choking, or stop advancing when seeing someone fall! Six, Those who are attached to emptiness and fall, those who study the Way, slightly glimpse the emptiness of phenomena (emptiness of phenomena), and when they hear others reciting the Buddha's name, they say: 'The Dharma is apart from names, and if one pursues false names, it will only increase attachment.'

虛妄。何故？文言尚空，何況名號。」答：「《法句經》曰：『佛告寶明菩薩：「汝且觀是諸佛名字，若是有，說食與人，應得充飢；若名字無者，定光如來不授我記及於汝名。如無授者，我不應得佛。當知名字其已久如，以我如故，備顯諸法，名字性空，不在有無。」』《華嚴經》曰：『譬如諸法，不分別自性，不分別音聲，而自性不捨，名字不滅。』《群疑論》曰：『若言名字無用，不能詮諸法體，亦應喚水火來。故知筌蹄不空，魚兔斯得。』稱斯弘名，生實凈土，何得言虛？天臺智者曰：『世間有空行人，執其癡空，不與修多羅合，聞此觀心而作難言：「觀心是法身等，應觸處平等，何故經像生敬，紙木生慢？敬慢異故，則非平等，非平等故，法身義不成。」答：「我以凡夫位中，觀如是相耳，為欲開顯此實相，恭敬經像令慧不縛；使無量人崇善去惡，令方便不縛，豈與汝同耶？」』上都儀曰：『夫歸命三寶者，要指方立相，住心取境，不明無相離念也。佛懸知凡夫繫心，尚乃不得，況離相耶。如無術通人，居空造舍也。』《法華經》曰：『汝證一切智，十力等佛法，具三十二相，乃是真實滅。』南泉大師曰：『微妙凈法身，具相三十二，祇是不許分劑心量。』若無如是心，一切行處乃至彈指合掌，皆是正因。

【現代漢語翻譯】現代漢語譯本：虛妄嗎？為什麼這麼說？如果說文字言語都是空性的，更何況是名號呢？」，回答說：「《法句經》說：『佛告訴寶明菩薩：「你且觀察這些佛的名字，如果是真實存在的，那麼說食物給別人，那個人就應該能吃飽；如果名字是虛無的，那麼定光如來就不會給我授記，也不會給你授記。如果沒有授記這件事，我就不應該成佛。應當知道名字的存在已經很久了，而我仍然如故，這充分顯示了諸法的特性，名字的自性是空性的，既不在有，也不在無。」』《華嚴經》說：『譬如諸法，不分別它的自性，不分別它的音聲，但是它的自性不會因此而消失，名字也不會因此而磨滅。』《群疑論》說：『如果說名字沒有用處，不能夠詮釋諸法的本體，那麼也應該能用水和火的名字把水和火召喚來。所以要知道，捕魚的筌和捕兔的蹄不是空無作用的，魚和兔子因此可以獲得。』稱念阿彌陀佛的弘大名號，能夠往生真實的凈土，怎麼能說是虛妄的呢？天臺智者大師說：『世間有一種空行人，執著于愚癡的空性，不與佛經的教義相合，聽到觀心的說法就提出疑問說：「觀心是觀法身等等，應該觸處平等，為什麼對佛像經典就生起恭敬心，對紙張木頭就生起輕慢心呢？恭敬和輕慢不同，就不是平等，不是平等，法身的意義就不能成立。」』回答說：『我是以凡夫的身份，觀察這樣的現象罷了，爲了開顯這個實相，恭敬佛像經典是爲了讓智慧不被束縛；使無量的人崇尚善良，去除邪惡，讓方便法門不被束縛，難道我和你一樣嗎？」』上都儀說：『凡是歸命三寶的人，一定要指明方向，設立形象，住於心念，選取境界，而不是要明白無相離唸的道理。佛預先知道凡夫的心念都難以控制，更何況是離相呢？這就像沒有法術神通的人，在空中建造房屋一樣。』《法華經》說：『你證得一切智，十力（Tathāgata-bala，如來的十種力量）等佛法，具足三十二相（Dvātrimśadvara-laksana，佛的三十二種殊勝的相），才是真實的寂滅。』南泉大師說：『微妙清凈的法身，具足三十二相，只是不允許用分別心去衡量。』如果沒有這樣的分別心，一切的言行舉止，乃至彈指合掌，都是成佛的正因。

【English Translation】 English version: Is it false? Why? If words and language are empty, what about names?' The answer is: 'The Dhammapada says: 'The Buddha told Bodhisattva Baoming (Precious Light): 'You should observe these Buddhas' names. If they are real, then saying 'food' to someone should fill their hunger. If the names are empty, then Dipamkara Buddha (Burning Lamp Buddha) would not have given me and you predictions of future Buddhahood. If there were no such predictions, I would not have attained Buddhahood. You should know that names have existed for a long time, and I remain the same, which fully reveals the characteristics of all dharmas. The nature of names is empty, neither in existence nor in non-existence.' The Avatamsaka Sutra says: 'For example, all dharmas do not distinguish their own nature, nor do they distinguish their own sound, but their own nature does not disappear, and their names do not perish.' The Qun Yi Lun says: 'If it is said that names are useless and cannot explain the essence of all dharmas, then one should also be able to summon water and fire by their names. Therefore, know that the fish trap and the rabbit snare are not empty, and fish and rabbits can be obtained by them.' Reciting Amitabha Buddha's (Amitābha) great name can lead to rebirth in the real Pure Land (Sukhavati), how can it be said to be false? Tiantai Zhiyi (Chih-i) Master said: 'There is a kind of empty practitioner in the world who clings to foolish emptiness, does not agree with the teachings of the sutras, and raises questions when hearing about mind contemplation, saying: 'Mind contemplation is contemplating the Dharmakaya (Dharmakāya, the body of the Dharma), etc., and should be equal everywhere. Why do you generate reverence for Buddha images and scriptures, and generate arrogance towards paper and wood? Since reverence and arrogance are different, it is not equality, and if it is not equality, the meaning of Dharmakaya cannot be established.' The answer is: 'I am observing such phenomena from the position of an ordinary person, in order to reveal this true reality, revering Buddha images and scriptures is to prevent wisdom from being bound; to enable countless people to admire goodness and remove evil, and to prevent expedient means from being bound, am I the same as you?'' Shangdu Yi said: 'Those who take refuge in the Three Jewels (Triratna) must point to a direction, establish an image, dwell in the mind, and choose a realm, rather than understanding the principle of no-image and detachment from thought. The Buddha knows in advance that the minds of ordinary people are difficult to control, let alone detachment from images? This is like a person without magical powers building a house in the air.' The Lotus Sutra says: 'You attain all-knowing wisdom, the ten powers (Tathāgata-bala), and other Buddha-dharmas, and possess the thirty-two marks (Dvātrimśadvara-laksana), which is true extinction.' Nanquan Master said: 'The subtle and pure Dharmakaya possesses the thirty-two marks, but it is just not allowed to measure it with a discriminating mind.' If there is no such discriminating mind, all actions, even snapping fingers and joining palms, are the right cause for attaining Buddhahood.

百丈和尚曰：『行道禮拜，慈悲喜捨，沙門本事，宛然依佛敕，祇是不許執著。』《凈土指歸》曰：『圓頓行人，語默動靜，皆遵聖教，盡合佛心。若以唸佛生心動念成妄想者，則息心無念，亦成妄想。』《首楞嚴經》云：『縱滅一切見聞覺知，內守幽間，猶為法塵分別影事。』若以唸佛著有為患，則執空之人其患尤甚。永嘉云：『豁達空，撥因果，𣾘𣾘蕩蕩招殃禍。』若以外求他佛為未達，則內執己心，不達尤甚。長沙云：『學道之人不識真，只為從來認識神；無量劫來生死本，癡人喚作本來人。』若以別求凈土為遍見，則執目前為凈土者，其失尤甚。《楞嚴經》說：『落魔道者，都指現前即為佛國，無別凈居及金色相，口中好言眼耳鼻舌皆為凈土，男女二根即是菩提，弟子與師俱陷王難，迷惑無知，墮無間獄。』若以執有修證為權說者，執無修證墮落外道，其禍尤甚。《楞嚴經》曰：『若彼定中諸善男子，見色陰消、受陰明白，自謂已足，則有一分大我慢魔，入其心腑，謂三祇劫一念能越，心中尚輕十方如來，何況下位聲聞、緣覺。不禮塔廟，摧毀經像，謂檀越言：「此是金銅、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。」疑誤眾生，入無間獄。』是故當知，執空破相，皆是魔屬。

【現代漢語翻譯】現代漢語譯本百丈禪師說：『修行禮拜，慈悲喜捨，是出家人的本分，完全依照佛的教誨，只是不允許執著。』《凈土指歸》說：『圓頓教法的修行人，言語、沉默、行動、靜止，都遵循聖教，完全符合佛的心意。如果因爲念佛而生起心念，動念成為妄想，那麼停止心念，沒有念頭，也成了妄想。』《首楞嚴經》說：『即使滅除一切見聞覺知，內心守護幽靜之處，仍然是法塵分別的影子。』如果因爲念佛執著于有為法而感到憂慮，那麼執著于空性的人，他們的憂患更加嚴重。永嘉禪師說：『豁達空，否定因果，放蕩不羈，招來災禍。』如果認為向外尋求他方佛是未開悟，那麼向內執著自己的心，不開悟的情況更加嚴重。長沙禪師說：『學道的人不認識真性，只因爲一直以來認識的是妄識；無量劫來生死的根本，愚癡的人卻把它叫做本來面目。』如果認為另外尋求凈土是片面的見解，那麼執著于眼前就是凈土的人，他們的過失更加嚴重。《楞嚴經》說：『墮入魔道的人，都說現在所見的就是佛國，沒有其他的清凈之處和金色相好，口中喜歡說眼耳鼻舌都是凈土，男女二根就是菩提，弟子和師父一起陷入牢獄之災，迷惑無知，墮入無間地獄。』如果認為執著于有為的修行證悟是權宜之說，那麼執著于無為的修行證悟，墮落到外道，他們的禍患更加嚴重。《楞嚴經》說：『如果在禪定中的那些善男子，見到色陰消散、受陰明白，就自認為已經足夠，就會有一部分大我慢魔，進入他們的心腑，認為三祇劫的修行一念就能超越，心中輕視十方如來，更何況是下位的聲聞、緣覺。不禮拜佛塔寺廟，摧毀經書佛像，對施主說：「這些是金銅、是土木，經書是樹葉或是疊起來的紙。肉身才是真常，不自己恭敬，卻崇拜土木，實在是顛倒。」迷惑眾生，墮入無間地獄。』因此應當知道，執著于空性，破除一切形象，都是魔的眷屬。

【English Translation】 English version The Venerable Baizhang said: 『Practicing the Way through prostrations, cultivating loving-kindness, compassion, joy, and equanimity—these are the fundamental duties of a Śrāmaṇa (Buddhist monk), perfectly following the Buddha』s instructions, only it is not permissible to be attached.』 The 『Pure Land Direct Guide』 says: 『Practitioners of the perfect and sudden teaching, in speech, silence, movement, and stillness, all follow the sacred teachings, completely accord with the Buddha』s mind. If, because of reciting the Buddha』s name, thoughts arise, and these thoughts become delusions, then ceasing thoughts and having no thoughts also becomes delusion.』 The Śūraṅgama Sūtra says: 『Even if one extinguishes all seeing, hearing, awareness, and knowing, and inwardly guards a secluded place, it is still just the shadow of discrimination of the Dharma-dust.』 If one worries about being attached to conditioned dharmas through reciting the Buddha』s name, then those who cling to emptiness have even greater worries. Yongjia (Yongjia Xuanjue) said: 『Understanding emptiness superficially, denying cause and effect, recklessly indulging, invites disaster and misfortune.』 If one thinks that seeking other Buddhas externally is a sign of not being enlightened, then clinging internally to one』s own mind is an even greater sign of not being enlightened. Changsha (Zhao Xian) said: 『Those who study the Way do not recognize the true, only because they have always recognized the spirit; the root of birth and death for countless kalpas, fools call it the original person.』 If one thinks that seeking a Pure Land elsewhere is a partial view, then those who cling to the present moment as the Pure Land have even greater faults. The Śūraṅgama Sūtra says: 『Those who fall into the path of demons all point to the present moment as the Buddha-land, without any other pure abode or golden appearance, and they like to say that the eyes, ears, nose, and tongue are all Pure Lands, and the two roots of male and female are Bodhi (enlightenment). Disciples and teachers alike fall into royal difficulties, confused and ignorant, and fall into the Avīci (uninterrupted) hell.』 If one thinks that clinging to conditioned cultivation and realization is an expedient teaching, then clinging to unconditioned cultivation and realization and falling into external paths is an even greater disaster. The Śūraṅgama Sūtra says: 『If those virtuous men in samādhi (meditative state) see the skandha (aggregate) of form dissolve and the skandha of sensation become clear, and they think they have already attained enough, then a portion of the great arrogance demon will enter their minds, thinking that they can surpass three asamkhya kalpas (incalculable eons) in a single thought, and in their hearts they look down on the Buddhas of the ten directions, let alone the lower-ranking Śrāvakas (hearers) and Pratyekabuddhas (solitary Buddhas). They do not bow to pagodas and temples, and they destroy scriptures and images, saying to donors: 「These are gold and copper, or earth and wood, and the scriptures are leaves or folded paper. The physical body is truly constant, and you do not respect yourselves, but instead worship earth and wood, which is truly upside down.」 They mislead sentient beings and fall into the Avīci hell.』 Therefore, you should know that clinging to emptiness and destroying all forms are all the retinue of demons.

《智度論》曰：『譬如田舍人，初不識鹽，見人以鹽著種種肉菜中而食，問言：「何以故爾？」語言：「此鹽能令諸物味美故。」其人便念此鹽，能令諸物味美，自味必多，便空鈔鹽，滿口食之，咸苦傷口。而問言：「汝何以言鹽能作美？」人言：「癡人，此當籌量多少，和之令美，云何純食？」無智人聞空解脫門，斷諸善根，亦復如是。』思之思之，任爾一切空、生死空，爭柰閻羅大王空不得何。」

七、隨緣墮者，謂古人云：「隨緣消舊業，任運著衣裳，但順天真，萬行自圓，舉足下足，誰非凈業，何用種種作為？」答：「先德問曰：『即心是佛，何假修行？』答：『祇為是故，所以修行。』如鐵無金，雖經鍛鍊，不成金用。賢首國師曰：『今佛之三身，十波羅蜜，乃至菩薩利他等行，並依自法，融轉而行。』由眾生心中有真如，體大相大用大，今日修行，引出法報身等，由眾生心中有真如法性自無慳貪，今日修行，順法性無慳，引出檀波羅蜜等。《涅槃經》佛告師子吼菩薩：『一切眾生，皆有念心、慧心、發心、勤精進心、信心、定心，如是等法，雖唸唸滅，猶故相似相續不斷，故名修道。乃至如燈雖唸唸滅，而有光明除破闇冥；如眾生食，雖唸唸滅，亦能令饑者而得飽滿。譬如上藥，雖唸唸滅亦能愈病

【現代漢語翻譯】現代漢語譯本《智度論》中說：『比如鄉下人不認識鹽，看見別人把鹽放在各種肉菜里吃，就問：「為什麼要這樣做？」別人回答說：「這鹽能使各種食物味道鮮美。」這人就想，這鹽能使各種食物味道鮮美，它自身的味道一定更美，於是就空手抓了一把鹽，滿口吃下去，又鹹又苦，傷了嘴。然後問：「你為什麼說鹽能使食物變美味？」別人說：「你這傻瓜，這要衡量多少，調和在一起才美味，怎麼能直接吃呢？」沒有智慧的人聽聞空解脫門，斷絕各種善根，也是這樣。』仔細想想，任憑你一切皆空、生死皆空，又怎能奈何閻羅大王不空呢？」

七、隨緣墮落，是指古人說的：『隨緣以消除過去的業障，順其自然地穿衣吃飯，只要順應天性，各種修行自然圓滿，舉手投足，無不是清凈的業，何必需要各種作為呢？』回答：『先德問道：「即心是佛，何必修行？」回答：「正因為如此，所以才要修行。」就像鐵沒有金的成分，即使經過鍛鍊，也不能變成金子。賢首國師說：「現在佛的三身（Dharmakaya, Sambhogakaya, Nirmanakaya），十波羅蜜（Ten Paramitas），乃至菩薩利益他人的行為，都是依據自身的法性，融合轉化而行。」因為眾生心中有真如（Tathata），體性廣大、相狀廣大、作用廣大，今天的修行，是爲了引出法身（Dharmakaya）、報身（Sambhogakaya）等；因為眾生心中有真如法性，本來就沒有慳吝貪婪，今天的修行，順應法性沒有慳吝，是爲了引出檀波羅蜜（Dana Paramita）等。《涅槃經》（Nirvana Sutra）中，佛告訴師子吼菩薩（Simhanada Bodhisattva）說：「一切眾生，都有念心、慧心、發心、勤精進心、信心、定心，這些法，雖然唸唸生滅，但仍然相似相續不斷，所以叫做修道。乃至像燈雖然唸唸熄滅，但有光明照亮，驅除黑暗；像眾生吃飯，雖然唸唸減少，也能讓飢餓的人得到飽足。比如上等的藥，雖然唸唸損耗，也能治癒疾病。」

【English Translation】 English version The Mahaprajnaparamita-sastra says: 'It is like a country bumpkin who does not know salt. Seeing people putting salt in various meats and vegetables to eat, he asks, 'Why do you do that?' They say, 'This salt can make all things taste delicious.' The man then thinks that this salt can make all things taste delicious, so its own taste must be even better. So he scoops up a handful of salt and eats a mouthful, which is salty, bitter, and hurts his mouth. Then he asks, 'Why did you say that salt can make things taste good?' People say, 'You fool, you have to measure the amount and mix it to make it taste good. How can you eat it purely?' A person without wisdom, hearing of the empty gate of liberation, cuts off all good roots, and it is also like this.' Think about it, think about it, let you empty everything, empty birth and death, how can you contend with King Yama (Yama, the King of Death) not being empty?'

Falling into nihilism through following conditions refers to what the ancients said: 'Follow conditions to eliminate old karma, let nature take its course in wearing clothes, just follow the true nature, and all practices will be perfected. Every step you take is pure karma, why do you need various actions?' Answer: 'A virtuous predecessor asked: 'The mind itself is Buddha, why is practice necessary?' The answer is: 'Precisely because of this, practice is necessary.' Just as iron has no gold in it, even if it is tempered, it cannot be used as gold. National Teacher Xianshou said: 'Now the three bodies of the Buddha (Dharmakaya, Sambhogakaya, Nirmanakaya), the Ten Paramitas (Ten Perfections), and even the Bodhisattva's actions of benefiting others, are all based on their own Dharma nature, fused and transformed.' Because there is Tathata (Suchness) in the minds of sentient beings, its essence is vast, its appearance is vast, and its function is vast. Today's practice is to bring out the Dharmakaya (Dharma Body), Sambhogakaya (Enjoyment Body), etc. Because there is Tathata nature in the minds of sentient beings, there is originally no stinginess or greed. Today's practice, in accordance with the Dharma nature without stinginess, is to bring out Dana Paramita (Perfection of Giving), etc. In the Nirvana Sutra, the Buddha told Simhanada Bodhisattva (Lion's Roar Bodhisattva): 'All sentient beings have the mind of mindfulness, the mind of wisdom, the mind of aspiration, the mind of diligent effort, the mind of faith, and the mind of concentration. Although these dharmas arise and cease moment by moment, they still continue in a similar way, so it is called the path of cultivation. Even as a lamp, though it goes out moment by moment, it has light to illuminate and dispel darkness; as sentient beings eat, though it decreases moment by moment, it can also satisfy the hungry. Like a superior medicine, though it diminishes moment by moment, it can also cure diseases.'

；日月光明雖唸唸滅，亦能增長草木樹林。』《寶積經》曰：『若無正修者，貓兔等亦應成佛。』牛頭融大師曰：『若言修生，則造作非真；若言本有，則萬行虛設。』《長者論》曰：『若一概皆平，則無心修道，應須策修，以至無修。』慈愍三藏錄曰：『若言世尊說諸有為定如空華，如何敕諸弟子，勤修六度，萬行妙因，當證菩提涅槃之果？豈有智者贊乾闥婆城，堅實高妙；復勸諸人，以兔角為梯，而可登陟乎！』由此理故，雖有漏修習，是實是正。如達摩對梁武之言，為彼貪著有為，因病發藥，何得以一期之語廢佛道業。且諸經中所謂，不住相戒施等者，謂有而不住耳；有而不住故，作而無作。今以本無為不住，如下里乞兒向人言：『吾不以富貴驕人。』豈非夢語！又復執言無作者，將須槁心枯體，如鑄金像等耶？抑猶酬酢應對，如常人耶？若酬酢應對者，應非無作；若言不乖無作者，觀佛禮念，本自天真，豈應獨乖。二義不成，即大妄語。是故當知隨緣任運，非是無作；若無作是隨緣者，蚓壤蛙泥，亦是隨緣，何不成佛？錯認祖機，執礫為玉，與市井兒所宗之無為教何以異哉！」

八唯心墮者，謂自性凈土，即俗恒真，七寶瓦礫，一道平等，但凈自心，何須分別？答：「汝言心凈土凈不須分別者，引汝入

【現代漢語翻譯】現代漢語譯本：『即使日月的光明唸唸生滅，也能增長草木樹林。』《寶積經》說：『如果沒有真正修行的人，貓兔等也應該成佛了。』牛頭融大師說：『如果說修行可以產生什麼，那就是造作而非真實；如果說本來就具有，那麼萬種修行就成了虛設。』《長者論》說：『如果一切都一樣平等，那就不會用心去修道，應該鞭策自己去修行，直至達到無修的境界。』慈愍三藏的記錄說：『如果說世尊說一切有為法都像空中的花朵一樣虛幻，那又為何告誡弟子們，勤奮地修習六度，以及萬種微妙的因，從而證得菩提涅槃的果位呢？難道有智慧的人會讚美海市蜃樓，說它堅固高妙；又勸說人們，用兔子的角做梯子，就可以攀登上去嗎！』因為這個道理，即使是有漏的修習，也是真實而正確的。就像達摩祖師對梁武帝說的話，是因為他貪戀執著于有為法，所以才針對他的病癥而開出的藥方，怎麼可以用一時的話語來廢棄佛道的修行呢？而且各種經典中所說的，不住相佈施等等，是指雖然有佈施的行為，但是不住著于佈施的相；因為有佈施的行為而不執著于佈施的相，所以做了就像沒做一樣。現在用『本來就沒有』來作為『不住』，就像貧民窟的乞丐對人說：『我不因為富貴而驕傲。』這難道不是說夢話嗎！又執著于『無作』的人，難道是要讓自己的心像枯木一樣，身體像乾屍一樣，像鑄造金像那樣嗎？還是像平常人一樣應對酬酢呢？如果像平常人一樣應對酬酢，那就不應該說是『無作』；如果說不違背『無作』，那麼觀佛禮念，本來就是天真自然的，難道唯獨觀佛禮念就應該違背『無作』嗎？這兩種說法都不能成立，那就是大妄語。所以應當知道隨順因緣，任運自然，不是『無作』；如果『無作』就是隨順因緣，那麼蚯蚓翻土，青蛙在泥里，也是隨順因緣，為什麼不能成佛？錯認了祖師的機鋒，把瓦礫當成寶玉，這和市井小民所推崇的『無為』教義有什麼區別呢！」

八、認為唯心所現，從而墮落的人，認為自性清凈的凈土，就是世俗的常恒真理，七寶和瓦礫，都是一樣的平等，只要清凈自己的心，何須分別？回答：『你說心凈則土凈，不需要分別，現在把你引入...』 English version: 'Although the light of the sun and moon vanishes moment by moment, it can still nourish the growth of grass, trees, and forests.' The Ratnakuta Sutra (Collection of Precious Qualities Sutra) says: 'If there were no genuine practitioners, even cats and rabbits should attain Buddhahood.' Master Niutou Rong said: 'If you say that practice generates something, then it is contrived and not genuine; if you say it is inherent, then all practices are in vain.' The Elder's Treatise says: 'If everything is uniformly equal, then there will be no mindful cultivation of the path; one should urge oneself to cultivate, until reaching the state of no cultivation.' The record of Tripitaka Cimin says: 'If the World Honored One said that all conditioned phenomena are like flowers in the sky, how could he instruct his disciples to diligently cultivate the Six Perfections (paramitas) and the myriad subtle causes, so as to attain the fruits of bodhi (enlightenment) and nirvana (liberation)? Would a wise person praise a mirage, saying it is solid and lofty; and then advise people to use a rabbit's horn as a ladder to climb it!' For this reason, even flawed practice is real and correct. Just as Bodhidharma's words to Emperor Wu of Liang were medicine prescribed for his illness of clinging to conditioned phenomena, how can one use a single statement to abandon the work of the Buddha's path? Moreover, when the sutras speak of non-attachment to form in giving, etc., it means having the act of giving but not being attached to the form of giving; because there is giving without attachment, it is acting as if not acting. Now, to take 'originally non-existent' as 'non-attachment' is like a beggar from the slums saying to someone: 'I am not arrogant because of wealth and status.' Isn't this nonsense! Furthermore, those who cling to 'no action', must they wither their hearts and bodies, like casting a golden statue? Or do they still engage in responses and interactions, like ordinary people? If they still engage in responses and interactions, then it should not be called 'no action'; if they say it does not contradict 'no action', then observing the Buddha, paying respects, and reciting scriptures are inherently natural, why should only these contradict 'no action'? If neither of these two interpretations holds, then it is a great lie. Therefore, one should know that following conditions and allowing things to take their course is not 'no action'; if 'no action' is following conditions, then earthworms turning soil and frogs in the mud are also following conditions, why don't they become Buddhas? Mistaking the ancestral teaching, taking gravel for jade, how is this different from the doctrine of 'non-action' advocated by common people in the marketplace!'

Those who fall into error by believing in mind-only, thinking that the pure land of self-nature is the constant truth of the mundane, that jewels and rubble are equally the same, and that one only needs to purify one's own mind, why bother to differentiate? Answer: 'You say that if the mind is pure, the land is pure, and there is no need to differentiate, now I will lead you into...'

【English Translation】 English version: 'Although the light of the sun and moon vanishes moment by moment, it can still nourish the growth of grass, trees, and forests.' The Ratnakuta Sutra (Collection of Precious Qualities Sutra) says: 'If there were no genuine practitioners, even cats and rabbits should attain Buddhahood.' Master Niutou Rong said: 'If you say that practice generates something, then it is contrived and not genuine; if you say it is inherent, then all practices are in vain.' The Elder's Treatise says: 'If everything is uniformly equal, then there will be no mindful cultivation of the path; one should urge oneself to cultivate, until reaching the state of no cultivation.' The record of Tripitaka Cimin says: 'If the World Honored One said that all conditioned phenomena are like flowers in the sky, how could he instruct his disciples to diligently cultivate the Six Perfections (paramitas) and the myriad subtle causes, so as to attain the fruits of bodhi (enlightenment) and nirvana (liberation)? Would a wise person praise a mirage, saying it is solid and lofty; and then advise people to use a rabbit's horn as a ladder to climb it!' For this reason, even flawed practice is real and correct. Just as Bodhidharma's words to Emperor Wu of Liang were medicine prescribed for his illness of clinging to conditioned phenomena, how can one use a single statement to abandon the work of the Buddha's path? Moreover, when the sutras speak of non-attachment to form in giving, etc., it means having the act of giving but not being attached to the form of giving; because there is giving without attachment, it is acting as if not acting. Now, to take 'originally non-existent' as 'non-attachment' is like a beggar from the slums saying to someone: 'I am not arrogant because of wealth and status.' Isn't this nonsense! Furthermore, those who cling to 'no action', must they wither their hearts and bodies, like casting a golden statue? Or do they still engage in responses and interactions, like ordinary people? If they still engage in responses and interactions, then it should not be called 'no action'; if they say it does not contradict 'no action', then observing the Buddha, paying respects, and reciting scriptures are inherently natural, why should only these contradict 'no action'? If neither of these two interpretations holds, then it is a great lie. Therefore, one should know that following conditions and allowing things to take their course is not 'no action'; if 'no action' is following conditions, then earthworms turning soil and frogs in the mud are also following conditions, why don't they become Buddhas? Mistaking the ancestral teaching, taking gravel for jade, how is this different from the doctrine of 'non-action' advocated by common people in the marketplace!' 8. Those who fall into error by believing in mind-only, thinking that the pure land of self-nature is the constant truth of the mundane, that jewels and rubble are equally the same, and that one only needs to purify one's own mind, why bother to differentiate? Answer: 'You say that if the mind is pure, the land is pure, and there is no need to differentiate, now I will lead you into...'

廁室中，能久住不？入死屍場，穢氣熏灼，不掩鼻不？與疥癩膿血之人，能同應器及床褥不？若不能者，此相即是厭五濁相。若居住尚須凈室，同遊尚宜凈侶者，此相即是忻凈土相。忻厭熾然，何謂平等？縱汝難忍能忍，如上所說種種濁穢，不求遠離，則諸蜣螂鴉犬，亦能親近，此種種物，豈皆得道？脫汝凈穢俱離，依然取捨，于唯心義，亦不相應。是故當知，諸佛以唯心故，忻厭出生；以唯心故，說名平等；以唯心故，莊嚴佛土。若不唯心，豈能隨念？若非平等，凡夫無分。穢尚不捨，何獨舍凈？舍既是心，取亦何乖？皆由不了佛旨，致斯妄執，但識惟心，疑義斯遣。」

九頓悟墮者，今世禪人皆云：「一超直入不落功勛，尚不求作佛，何況往生？」答言：「不求作佛者，捨身之後，將灰斷永滅耶？抑尚受後有耶？若受後有者，為生凈土耶？為生三界耶？若居三界，即不如凈土；若凈土者，即同往生。又先德曰：『夫善知識者，雖明見佛性與佛同等，若論其功未齊諸聖，須從今日步步資重。』又云：『未悟而修，非真修也；唯此頓悟漸修，既合佛乘，不違圓旨。如頓悟頓修，亦是多生漸修，今生頓熟，此在當人時中自驗。』若所言如行、所行如言，量窮法界之邊，心合虛空之理；八風不動，三受寂然，種現雙

【現代漢語翻譯】現代漢語譯本：『在廁所里，你能長時間待下去嗎？進入堆滿死屍的場所，那裡的污穢氣味燻人，你能不摀住鼻子嗎？和患有疥瘡、膿瘡、流膿血的人，你能共用器皿和床鋪嗎？如果不能，這種狀態就是厭惡五濁惡世的相。如果居住尚且需要乾淨的房間，交往尚且適宜清凈的同伴，這種狀態就是欣求凈土的相。欣求和厭惡如此強烈，又怎麼能說是平等呢？縱然你難以忍受也能忍受，像上面所說的各種污濁穢物，也不求遠離，那麼各種屎殼郎、烏鴉、狗也能親近，這些東西，難道都能得道嗎？即使你凈與穢都離開了，仍然有取捨之心，與唯心的道理，也是不相應的。所以應當知道，諸佛因為唯心的緣故，生出欣求和厭惡；因為唯心的緣故，說名為平等；因為唯心的緣故，莊嚴佛土。如果不唯心，怎麼能隨念而生？如果不是平等，凡夫就沒有份。污穢尚且不捨棄，為何唯獨捨棄清凈？捨棄既然是心，取又有什麼不同？都是因為不瞭解佛的旨意，導致這種虛妄的執著，只要認識到唯心，疑惑和疑問自然消除。』『九、頓悟墮落者，現在的禪宗人士都說：『一旦超越就直接進入，不落入功勛，尚且不求成佛，何況是往生？』回答說：『不求成佛的人，捨棄身體之後，是將灰飛煙滅永遠消失呢？還是仍然承受後世的果報呢？如果承受後世的果報，是往生凈土呢？還是往生三界呢？如果居住在三界，就不如凈土；如果往生凈土，就等同於往生。』又有先德說：『善知識（Kalyāṇa-mitra，指良師益友），雖然明見佛性與佛同等，如果論及其功德，尚未與諸聖人齊等，必須從今天開始一步步積累資糧。』又說：『未悟而修行，不是真正的修行；只有這種頓悟漸修，既符合佛乘，又不違背圓滿的宗旨。如同頓悟頓修，也是多生累劫漸修，今生頓然成熟，這要在當人的時時處處中自己驗證。』如果所說如同所行、所行如同所說，衡量窮盡法界的邊際，心與虛空的道理相合；八風（指利、衰、毀、譽、稱、譏、苦、樂八種境界）吹不動，三種感受（苦受、樂受、不苦不樂受）寂然不動，種子和現行同時存在。

【English Translation】 English version: 'In the toilet, can you stay for a long time? Entering a place full of corpses, the foul smell there is suffocating, can you not cover your nose? With people suffering from scabies, sores, and pus, can you share utensils and bedding? If not, this state is the aspect of disliking the five turbidities. If living still requires a clean room, and associating still suits pure companions, this state is the aspect of longing for the Pure Land. With longing and aversion so intense, how can it be said to be equal? Even if you can endure what is difficult to endure, like the various turbid and filthy things mentioned above, and do not seek to avoid them, then various dung beetles, crows, and dogs can also approach them. Can these things all attain the Dao? Even if you have left both purity and filth, and still have a mind of taking and rejecting, it is also not in accordance with the meaning of the Mind-Only. Therefore, it should be known that the Buddhas, because of the Mind-Only, give rise to longing and aversion; because of the Mind-Only, they are said to be equal; because of the Mind-Only, they adorn the Buddha-lands. If not Mind-Only, how can they arise according to thought? If it is not equal, ordinary people have no share. Filth is not abandoned, why abandon purity alone? Since abandoning is the mind, what is different about taking? All of this is due to not understanding the Buddha's intention, leading to this false attachment. Only by recognizing the Mind-Only will doubts and questions naturally disappear.' 'Nine, those who fall from sudden enlightenment, contemporary Chan practitioners all say: 'Once you transcend, you directly enter, without falling into merit, not even seeking to become a Buddha, let alone be reborn in the Pure Land?' The answer is: 'Those who do not seek to become a Buddha, after abandoning the body, will they be reduced to ashes and disappear forever? Or will they still receive the retribution of future lives? If they receive the retribution of future lives, will they be reborn in the Pure Land (Sukhāvatī)? Or will they be reborn in the Three Realms (Triloka)? If they dwell in the Three Realms, it is not as good as the Pure Land; if they are reborn in the Pure Land, it is the same as being reborn there.' Furthermore, a former sage said: 'Although a Kalyāṇa-mitra (good spiritual friend) clearly sees that Buddha-nature is equal to the Buddha, if we talk about their merits, they are not yet equal to all the sages, and they must accumulate resources step by step from today.' It is also said: 'Cultivation without enlightenment is not true cultivation; only this gradual cultivation after sudden enlightenment is in accordance with the Buddha-vehicle and does not violate the perfect principle. Just like sudden enlightenment and sudden cultivation, it is also gradual cultivation over many lifetimes, and it suddenly matures in this life. This must be verified by the person themselves at all times.' If what is said is like what is done, and what is done is like what is said, measuring and exhausting the boundaries of the Dharma-realm, the mind is in accordance with the principle of emptiness; the eight winds (the eight worldly concerns: gain, loss, disgrace, fame, praise, ridicule, suffering, and pleasure) do not move, the three feelings (painful, pleasant, and neutral) are still, and the seeds and manifestations exist simultaneously.

銷，根隨俱盡，譬諸無病，不應服藥。如或現行，未斷煩惱，習氣又濃，寓目生情，觸塵成滯，雖了無生之義，其力未充，不可執云：『我已悟了煩惱性空，若起心修，卻為顛倒。』然則煩惱性雖空，能令受業；業果無性，亦作苦因；苦痛雖虛，祇么難忍。如遭重病，病亦全空，何求醫人，遍服藥餌？祖師云：『將虛空之心，合虛空之理，亦無虛空之量，始得報不相酬。』汾陽無業禪師云：『如今天下解禪解道，如河沙數；說佛說心，有百千萬億。纖塵不盡，未免輪迴；絲念不忘，盡從淪墜。』如斯之類，尚不能自識業果，妄言自利利他，自謂上流並他先德，但言『觸目無非佛事，舉足儘是道場』；原其所習，不如一個五戒十善凡夫，觀其發言，嫌他二乘十地菩薩。且醍醐上味，為世所珍，遇斯等人，翻成毒藥。假使才並馬鳴，解齊龍樹，只是一生兩生，不失人身，臨命終時，一毫聖凡情量不盡，纖塵思念未忘，隨念受生，輕重五陰，向驢胎馬腹裹托質，鑊湯爐炭裹燒煮，從前記持憶想見解，一時失卻，依舊再為螻蟻，從頭又作蚊虻，雖是義因，而招惡果。圓悟和尚曰：『生死之際，處之良不易，唯大達超證之士，一徑截斷則無難。然此雖由自己根力，亦假方便。于常時此小境界，轉得行打得徹，踐履將去，養得純熟

【現代漢語翻譯】現代漢語譯本：當『銷』（指煩惱止息），『根』（指煩惱的根本），以及隨之而來的習氣都完全斷盡時，就像沒有疾病的人，不應該再服用藥物。如果煩惱仍然現行，尚未斷除，而且習氣深重，那麼看到事物就會產生情執，接觸外物就會形成障礙。即使明白了『無生』的道理，但力量還不夠充足，不可執著地說：『我已經領悟到煩惱的本性是空性的，如果再起心修行，反而是顛倒。』然而，煩惱的本性雖然是空性的，卻能使人遭受業報；業果雖然沒有自性，也會成為痛苦的原因；痛苦雖然是虛幻的，卻如此難以忍受。就像得了重病，病也是空性的，為何還要尋找醫生，遍服各種藥物呢？祖師說：『將虛空的心，與虛空的理相合，心中沒有虛空的限量，才能得到不相酬報的境界。』汾陽無業禪師說：『如今世上理解禪和道的人，多如恒河沙數；談論佛和心的人，有百千萬億。如果還有一絲一毫的塵埃沒有清除乾淨，就無法避免輪迴；如果還有一絲一念沒有忘記，最終都會墮落。』像這樣的人，尚且不能自己認識業果，卻妄言自利利他，自認為高人一等，超過了前代的賢德，只說『觸目所及無非佛事，舉足之間儘是道場』；考察他們所學習的，還不如一個持守五戒十善的凡夫，觀察他們的言論，卻嫌棄二乘和十地菩薩。而且，醍醐是世間珍貴的美味，遇到這些人，反而變成了毒藥。假如才華堪比馬鳴菩薩，見解等同龍樹菩薩，也只是一生兩生，不會失去人身，臨命終時，如果還有一毫聖凡的情量沒有斷盡，一絲一念沒有忘記，就會隨著念頭受生，根據輕重五陰，投生到驢胎馬腹之中，或者在鑊湯爐炭之中燒煮，從前所記持的憶想見解，一時全部失去，依舊再次變為螻蟻，從頭又做蚊虻，雖然是義理之因，卻招來惡果。圓悟和尚說：『生死之際，處理起來實在不容易，只有大徹大悟、超越證悟的人，才能一刀截斷，沒有困難。然而，這雖然依靠自己的根基和力量，也需要藉助方便。在平時，對於這些微小的境界，能夠轉變得開，打得透徹，不斷地實踐，培養得純熟。』

【English Translation】 English version: When 『extinction』 (referring to the cessation of afflictions), the 『root』 (referring to the root of afflictions), and the accompanying habitual tendencies are completely exhausted, it is like a person without illness who should not take medicine. If afflictions are still active, not yet eradicated, and habitual tendencies are strong, then seeing things will generate emotional attachments, and contact with external objects will form obstacles. Even if one understands the meaning of 『non-origination』 (wu sheng), if the strength is not sufficient, one should not cling to the idea: 『I have already realized that the nature of afflictions is empty; if I were to cultivate further, it would be a reversal.』 However, although the nature of afflictions is empty, it can cause one to receive karmic retribution; although the results of karma have no inherent nature, they can also become the cause of suffering; although suffering is illusory, it is so difficult to endure. It is like having a serious illness; the illness is also empty, so why seek a doctor and take all kinds of medicine? A Patriarch said: 『Unite the mind of emptiness with the principle of emptiness, and there will be no measure of emptiness; only then can one attain a state where retribution is not repaid.』 Zen Master Wuye of Fenyang said: 『Today, those who understand Chan and the Dao are as numerous as the sands of the Ganges; those who talk about the Buddha and the mind number in the hundreds of millions. If even a tiny speck of dust is not completely cleared away, one cannot avoid reincarnation; if even a single thought is not forgotten, one will ultimately fall.』 People like this are not even able to recognize their own karmic consequences, yet they falsely claim to benefit themselves and others, considering themselves superior and surpassing the virtuous ones of previous generations, saying only, 『Everything one sees is nothing but Buddha-work, and every step one takes is a sacred place』; examining what they have learned, they are not even as good as an ordinary person who observes the Five Precepts and the Ten Virtuous Actions, and observing their words, they despise the Two Vehicles and the Bodhisattvas of the Ten Grounds. Moreover, the finest ghee, which is treasured by the world, turns into poison when encountered by such people. Even if one's talent is comparable to that of Asvaghosa (Ma Ming), and one's understanding is equal to that of Nagarjuna (Long Shu), one will only be reborn once or twice, without losing the human body. At the time of death, if even a trace of worldly or holy sentiment is not completely exhausted, and a single thought is not forgotten, one will be reborn according to one's thoughts, and according to the weight of the five aggregates (wu yin), one will be reborn in the womb of a donkey or a horse, or be burned and boiled in cauldrons and furnaces. All the memories, thoughts, views, and understandings from the past will be lost at once, and one will again become an ant, and start all over again as a mosquito. Although it is a cause of righteousness, it brings about evil consequences. Zen Master Yuanwu said: 『The moment of life and death is truly not easy to handle; only those who have greatly attained and transcended realization can cut it off directly without difficulty. However, although this depends on one's own root strength, it also requires expedient means. At ordinary times, one should be able to transform and thoroughly penetrate these small realms, and by constantly practicing and cultivating them, one can develop them to a state of purity and maturity.』

，到緣謝之時，自然無性畏。是故古德坐脫立亡，行化倒蛻，能得勇健，皆是平昔淘汰得凈。香林四十年，得成一片；涌泉四十年，尚有走作；石霜勸人休去歇去，古廟香爐去。永嘉云：「體即無生，了本無速。」蓋競競業業，念茲在茲，方得無礙自在。既捨生之後得意生身，隨自意趣后報悉以理遣，不由業牽，所謂透脫生死者耶。』當知諸大師密密履踐，祇是圖個生死好處。路雖不同，期於終凈一也。往有狂僧自負見地，余問之曰：『汝信得出家不？信得身在長安不？』僧愕然曰：『惡得不信？』余曰：『汝夢中，或夢未出家時，見父母兄弟時，或為稚子嬉戲時，是時知身在客不？』僧曰：『不知。』余曰：『論汝信得出家及與行腳，可是極明極徹，汝見道明白，當不過此；然才到枕上，返僧為俗，易客為家，己自不知，何況生死長夜，靠汝此子見地，焉能保其不顛倒也？』時僧悚然。」

十圓寔墮者，謂華藏世界一剎一塵，具含無量國土，本無凈穢，焉有往來。故長者言：「西方凈土是權非寔，以情存取捨，非法界如如之體故。」答：「若約真論，則華藏世界亦是權立，何獨西方。如論中言理智無邊，名之為普；知隨根益，稱之曰賢；是普賢菩薩亦權也。文殊師利是自心善簡擇妙慧，覺首、目首等菩薩，是

【現代漢語翻譯】現代漢語譯本：當因緣消散之時，自然不會有對死亡的恐懼。因此，古代高僧大德能夠坐著或站著去世，行走教化時倒立蛻變，能夠如此勇猛剛健，都是因為平時淘汰得乾淨。香林禪師用了四十年，才成就一片（純熟的境界）；涌泉禪師用了四十年，仍然有走作（不穩定的狀態）；石霜禪師勸人休歇，回到古廟香爐（般樸素的狀態）。永嘉禪師說：『體悟到法性本無生滅，就明白了本來就沒有快慢之分。』大概是兢兢業業，念念不忘，才能得到無礙自在。既然捨棄了此生的身體，就能得到隨心所欲的化身，隨自己的意願安排後世的果報，完全可以自主處理，不受業力牽引，這就是所謂的透脫生死吧。』應當知道各位大師秘密地實踐，只是爲了圖個生死的好處。道路雖然不同，最終的目標都是清凈。以前有個狂妄的僧人自以為見地高明，我問他：『你相信自己已經出家了嗎？相信自己身在長安嗎？』僧人愕然說：『怎麼會不相信？』我說：『你在夢中，或者夢見自己還沒出家時，見到父母兄弟時，或者還是個玩耍的孩童時，那時還知道自己身在異鄉嗎？』僧人說：『不知道。』我說：『就你相信自己已經出家並且在行腳這件事上，可以說是極其明白透徹，你所見的道理明白，大概也不過如此；然而才到枕頭上，就返僧為俗，易客為家，自己都不知道，更何況生死長夜，靠你這種見地，怎麼能保證自己不顛倒呢？』當時那個僧人感到恐懼。十圓實墮者，指的是華藏世界（Buddha-ksetra）中一剎那一微塵，都包含著無量國土，本來就沒有凈穢之分，哪裡有往來之說。所以長者維摩詰（Vimalakirti）說：『西方凈土（Sukhavati）是權宜之說而非真實，因為心存取捨，不符合法界如如之體。』回答說：『如果從真諦來說，那麼華藏世界也是權宜設立的，為何單指西方凈土。如同《華嚴經》中所說，理智無邊，名為普（Samantabhadra）；智慧隨順根器而利益眾生，稱之為賢（Samantabhadra）；這位普賢菩薩也是權宜示現。文殊師利（Manjusri）是自心善於簡擇的妙慧，覺首菩薩、目首菩薩等菩薩，是……』

【English Translation】 English version: When the conditions for existence cease, there will naturally be no fear of death. Therefore, ancient eminent monks and virtuous ones were able to pass away while sitting or standing, and transform themselves upside down while walking and teaching. They were able to be so courageous and vigorous because they had thoroughly purified themselves in ordinary times. Zen Master Xianglin spent forty years to achieve a complete state; Zen Master Yongquan still had unstable states after forty years; Zen Master Shishuang advised people to rest and return to the ancient temple incense burner (a state of simplicity). Yongjia said: 'Realizing that the essence is without birth, one understands that there is inherently no fast or slow.' It is probably through being diligent and mindful that one can attain unobstructed freedom. Since one can abandon the body of this life, one can obtain a body of transformation at will, arranging the rewards of future lives according to one's own wishes, completely able to handle them autonomously, without being dragged by karma. This is what is called transcending birth and death. It should be known that all the great masters secretly practiced, just to seek the benefits of birth and death. Although the paths are different, the ultimate goal is purity. Once there was a arrogant monk who prided himself on his high level of understanding. I asked him: 'Do you believe that you have already left home? Do you believe that you are in Chang'an?' The monk was stunned and said: 'How could I not believe?' I said: 'In your dreams, or when you dream of not having left home, when you see your parents and siblings, or when you are still a playing child, do you still know that you are in a foreign land?' The monk said: 'I don't know.' I said: 'Regarding your belief that you have left home and are on pilgrimage, it can be said to be extremely clear and thorough. The principles you understand are probably no more than this; however, as soon as you reach the pillow, you revert from monk to layman, change from guest to home, and you don't even know it yourself. How can you guarantee that you won't be confused in the long night of birth and death, relying on your understanding?' At that time, the monk felt fear. The 'ten complete and real falls' refer to the fact that each moment and each dust particle in the Huazang World (Buddha-ksetra) contains immeasurable lands, and there is inherently no distinction between purity and impurity, so where is there any coming and going? Therefore, the elder Vimalakirti said: 'The Western Pure Land (Sukhavati) is an expedient teaching and not the truth, because it harbors preferences and does not conform to the true nature of the Dharmadhatu.' The answer is: 'If we speak from the perspective of ultimate truth, then the Huazang World is also an expedient establishment, why single out the Western Pure Land? As it is said in the Avatamsaka Sutra, reason and wisdom are boundless, hence the name Samantabhadra; wisdom benefits sentient beings according to their capacities, hence the name Samantabhadra; this Samantabhadra Bodhisattva is also an expedient manifestation. Manjusri is the wonderful wisdom of the self-mind that is good at discerning, and the Bodhisattvas such as Jueshou and Mushou are...'

隨信心中理智現前，是文殊菩薩等亦權也。又如此方聖賢，尼父、顏淵等，論中皆云此是表法，本無是人，是一切賢聖皆權也。今試定量：文殊普賢及與此方賢聖，權耶實耶？若言權，則現有其人及諸遺言往行；若言實，則是長者誑凡滅聖，犯大妄語。於此辯得，西方亦入剎塵，剎塵亦含西方，豈有權實。又若論中雲：『蓮華藏體是法身隨行無依住智體之所報得；宮殿，總大悲含育之所報得；樓閣，即是智照觀根順悲濟物之所報得；其地金剛平等，自性法身之所報得；摩尼莊嚴，法身戒體隨行報得；金剛輪圍山，大悲戒防護之業之所報得；眾華，莊嚴萬行利生開敷之所報得；寶樹，建行利生覆蔭含識之所報得。但業不相應者，同住居而不見；猶如靈神及諸鬼趣，與人同處，人不能見。』若爾，則所謂華藏世界者與汝所見之剎塵，同耶？異耶？若云同者，目連、鹙子視聽尚隔；若云異者，何名一真？又如僧靈干，志奉《華嚴》，作華嚴觀及彌勒天宮觀，至於疾甚目睛上視，若有所見。童真問之，答曰：『向見童子引至兜率天宮，而天樂非久終墮輪迴，蓮花藏是所圖也。』言終氣絕，須臾復甦，真問何所見。干曰：『見大水遍滿，花如車輪，而坐其上，所愿足矣。』言終而逝。故清涼國師云：『觀行則天童迎，而大水瀰漫

【現代漢語翻譯】現代漢語譯本：隨信心中理智顯現，這（說他們）是文殊菩薩（象徵大智慧的菩薩）等，也是一種權宜之說。又如我們這邊的聖賢，孔子（尼父）、顏回（顏淵）等，在論著中都說這是表法，實際上並沒有這些人，意思是所有的賢聖都是權宜之說。現在試著定量分析：文殊菩薩、普賢菩薩（象徵大行愿的菩薩）以及我們這邊的賢聖，是權宜之說還是真實存在？如果說是權宜之說，那麼現在有他們這些人以及他們的遺言和往昔的行跡；如果說是真實存在，那麼（佛經）就是長者欺騙凡人、泯滅聖人，犯下大妄語。如果能辯明這一點，西方極樂世界也能融入微塵世界，微塵世界也能包含西方極樂世界，哪裡有什麼權宜之說和真實存在之分呢？

又如果論著中說：『蓮華藏世界（華藏世界，佛教宇宙觀中的一個世界）的本體是法身（佛的真身）隨行而無所依住的智慧本體所報得的；宮殿，是總大悲心含育所報得的；樓閣，是智慧觀照根源、順應悲心濟度萬物所報得的；其地金剛平等，是自性法身所報得的；摩尼寶珠的莊嚴，是法身戒體隨行所報得的；金剛輪圍山（華藏世界外圍的山），是大悲戒防護之業所報得的；各種花，是莊嚴萬行、利益眾生、開敷顯現所報得的；寶樹，是建立行持、利益眾生、覆蔭含識所報得的。但業力不相應的，即使同住在一起也看不見；就像靈神和各種鬼趣，與人同處，人卻不能看見。』如果這樣，那麼所謂的華藏世界與你所見的微塵世界，是相同還是不同呢？如果說是相同的，那麼（即使是神通廣大的）目連（目犍連，釋迦牟尼佛的十大弟子之一）、舍利弗（鹙子，釋迦牟尼佛的十大弟子之一）的視聽能力尚且有所隔閡；如果說是不同的，又怎麼能稱之為一真法界（絕對的、真實的境界）呢？

又如僧人靈干，立志奉行《華嚴經》，修習華嚴觀和彌勒天宮觀，到了病重的時候，眼睛向上看，好像看到了什麼。童真問他，他回答說：『剛才看見童子引我到兜率天宮（彌勒菩薩居住的凈土），但是天上的快樂並非長久，最終還是要墮入輪迴，蓮花藏世界才是我所追求的。』說完就斷氣了，過了一會兒又甦醒過來，童真問他看到了什麼。靈干說：『看見大水遍滿，花朵像車輪一樣大，我坐在花上，所希望的都滿足了。』說完就去世了。所以清涼國師（澄觀，華嚴宗的代表人物）說：『觀行有成，就會有天童迎接，而大水瀰漫。』

【English Translation】 English version: When the intellect in your mind manifests along with faith, it is a provisional means, like Mañjuśrī Bodhisattva (Bodhisattva symbolizing great wisdom) and others. Furthermore, regarding the sages and worthies of this land, such as Confucius (Nifu) and Yan Hui (Yanyuan), treatises state that they are representations of principles, not actual individuals, implying that all sages and worthies are provisional. Now, let's attempt a quantitative analysis: Are Mañjuśrī, Samantabhadra (Bodhisattva symbolizing great vows), and the sages and worthies of this land provisional or real? If they are said to be provisional, then there are existing individuals, along with their remaining words and past actions. If they are said to be real, then the (sutras) are elders deceiving ordinary people and obliterating sages, committing a great falsehood. If this can be discerned, the Western Pure Land can also merge into a world of dust motes, and a world of dust motes can contain the Western Pure Land. Where is there a distinction between provisional and real?

Moreover, if treatises state: 'The essence of the Lotus Treasury World (Huazang World, a world in Buddhist cosmology) is attained by the Dharma body (the true body of the Buddha) following its actions, relying on the essence of wisdom that has no fixed abode; palaces are attained by the all-encompassing great compassion; pavilions are attained by the wisdom that illuminates the roots, accords with compassion, and benefits beings; its ground, diamond-like and equal, is attained by the self-nature Dharma body; the adornments of mani jewels are attained by the Dharma body's precepts following its actions; the Vajra Ring Mountain (the mountain surrounding the Huazang World) is attained by the karma of great compassionate precepts protecting; various flowers are attained by the adornment of myriad practices, benefiting beings, and blossoming forth; the precious trees are attained by establishing practices, benefiting beings, and providing shade for sentient beings. However, those whose karma is not in accord will not see it even if they live together, like spirits and various ghost realms, who are in the same place as humans, but humans cannot see them.' If this is the case, then is the so-called Lotus Treasury World the same as or different from the world of dust motes that you see? If they are said to be the same, then even Maudgalyāyana (Maudgalyayana, one of the ten great disciples of Shakyamuni Buddha) and Śāriputra's (Śāriputra, one of the ten great disciples of Shakyamuni Buddha) sight and hearing are still separated. If they are said to be different, then how can it be called the One True Dharma Realm (the absolute, true realm)?

Furthermore, there was a monk named Linggan who aspired to uphold the Avataṃsaka Sūtra, practicing the Avataṃsaka contemplation and the contemplation of Maitreya's Tushita Heaven. When he became seriously ill, his eyes looked upward, as if he saw something. A young novice asked him, and he replied: 'Just now, I saw a young boy leading me to Tushita Heaven (the pure land where Maitreya Bodhisattva resides), but the happiness of heaven is not lasting, and eventually one will fall into reincarnation. The Lotus Treasury World is what I seek.' After saying this, he stopped breathing, but after a while, he revived. The novice asked him what he had seen. Linggan said: 'I saw a great flood covering everything, and the flowers were as big as cartwheels, and I was sitting on them, and my wishes were fulfilled.' After saying this, he passed away. Therefore, National Teacher Qingliang (Chengguan, a representative figure of the Huayan School) said: 'If contemplation and practice are successful, there will be celestial children to welcome you, and a great flood will spread.'

，此與西方往生，為同爲別？』」是故當知，漏卮勺海，螢火焚山，徒益疲勞。諸有智者，不應如是分別。

(謂娑婆在華藏十三層者，乃凡人之報土，非佛之凈土也。長者所論之華藏，與靈干所生之華藏，皆是佛之報土，凡人所同住，而不見者也。)

西方合論卷之八(終) 大正藏第 47 冊 No. 1976 西方合論

西方合論卷之九

第九修持門

夫積劫情塵多生愛海，似蝕劍之苔花，若吞珠之泥繡，無礪不吐，去垢方明；欲得心凈，除非穢滅。悟者常須覺觀，迷人勤加折伏。其或愛鎖貪枷，亦當慟年惜月。孔子曰：「困而不學，民斯為下。」今欲一生超僧祇之果，十念攝億萬之程，豈是粗見浮思、結心塵口所能超越？不拚一忍，空累多生，如法而修，免墮魔罥。

一、凈悟門。　二、凈信門。　三、凈觀門。

四、凈念門。　五、凈懺門。　六、凈愿門。

七、凈戒門。　八、凈處門。　九、凈侶門。

十、不定凈門。

一、凈悟者，行者欲生實凈土，當真實參究，如法了悟。何故？悟是迷涂導師，如人入暗，當燃燈炬；悟是凈國圖引，如人行遠，當識郵程；悟是諸行領首，如人沖堅當隨將帥。一者、悟能了知即穢恒凈，不捨凈故

{ "translations": [ '『那麼，這與往生西方（指西方極樂世界）是相同還是不同呢？』因此應當知道，用漏水的杯子去舀海，用螢火蟲去焚燒大山，只是徒勞增加疲憊。所有有智慧的人，不應該這樣分別。（說娑婆世界在華藏世界（指華藏莊嚴世界海）的十三層，那是凡夫的報土，不是佛的凈土。長者所說的華藏世界，與靈干所生的華藏世界，都是佛的報土，是凡夫共同居住，卻看不見的地方。）', '西方合論卷之八（終）', '大正藏第 47 冊 No. 1976 西方合論', '西方合論卷之九', '第九修持門', '積累了無數劫的情感塵埃，沉溺於多生的愛慾之海，就像腐蝕劍身的苔蘚，又像吞入珍珠的泥土銹跡，不經過磨礪就無法去除，去除污垢才能顯現光明；想要得到內心的清凈，除非滅除污穢。覺悟的人常常需要覺察觀照，迷惑的人勤奮地加以折服。如果被愛慾的鎖鏈和貪婪的枷鎖束縛，也應當悲痛年華流逝，珍惜光陰。孔子說：「困頓卻不學習，人民因此變得低下。」現在想要一生超越僧祇（asaṃkhya）的果位，用十念攝取億萬的修行路程，難道是粗淺的見解和浮躁的思緒、結滿塵埃的心和口所能超越的嗎？不肯忍受一時的努力，白白地累及多生，如法地修行，才能避免墮入魔的陷阱。', '一、凈悟門。二、凈信門。三、凈觀門。', '四、凈念門。五、凈懺門。六、凈愿門。', '七、凈戒門。八、凈處門。九、凈侶門。', '十、不定凈門。', '一、凈悟者，修行人想要往生真實的凈土，應當真實地參究，如法地了悟。為什麼呢？覺悟是迷途的導師，就像人在黑暗中行走，應當點燃燈火；覺悟是凈土的地圖和嚮導，就像人要遠行，應當認識沿途的驛站；覺悟是各種修行的領頭，就像衝鋒陷陣應當跟隨將帥。第一，覺悟能夠了知即使是污穢也當下就是清凈，不捨棄清凈的本性。' ], "english_translations": [ '『Then, is this the same as or different from being reborn in the West (referring to the Western Pure Land of Ultimate Bliss)?』 Therefore, it should be known that using a leaky cup to scoop the sea, or using fireflies to burn a mountain, only increases fatigue in vain. All wise people should not make such distinctions. (Saying that the Sahā World is on the thirteenth layer of the Avataṃsaka World (referring to the Avataṃsaka World Sea), that is the reward land of ordinary people, not the pure land of the Buddha. The Avataṃsaka World discussed by the Elder, and the Avataṃsaka World born from Linggan, are both reward lands of the Buddha, where ordinary people live together, but cannot see.)', 'Collected Essays on the Western Pure Land, Scroll 8 (End)', 'Taishō Tripiṭaka, Volume 47, No. 1976, Collected Essays on the Western Pure Land', 'Collected Essays on the Western Pure Land, Scroll 9', 'Ninth: Practice and Cultivation Gate', 'Accumulating emotional dust for countless kalpas, and being immersed in the sea of love and desire for many lifetimes, is like moss corroding a sword, or mud rust on a swallowed pearl. Without sharpening, it cannot be removed; only by removing the dirt can brightness be revealed. To attain purity of mind, one must eliminate defilements. Those who are enlightened must constantly be aware and contemplate, while those who are deluded must diligently subdue themselves. If bound by the chains of love and the shackles of greed, one should also grieve for the passing of years and cherish the time. Confucius said, 『To be distressed and not learn is the lowest of the people.』 Now, wanting to transcend the fruit of asaṃkhya (innumerable) in one lifetime, and to encompass the journey of hundreds of millions through ten recitations, how can this be surpassed by shallow views and fleeting thoughts, or by a heart and mouth filled with dust? Not enduring a moment of effort, one only accumulates burdens for many lifetimes. Practicing according to the Dharma, one can avoid falling into the snare of demons.', '1. Pure Enlightenment Gate. 2. Pure Faith Gate. 3. Pure Contemplation Gate.', '4. Pure Mindfulness Gate. 5. Pure Repentance Gate. 6. Pure Vow Gate.', '7. Pure Precepts Gate. 8. Pure Abode Gate. 9. Pure Companions Gate.', '10. Indeterminate Pure Gate.', '1. Pure Enlightenment: Practitioners who wish to be reborn in a truly pure land should genuinely investigate and realize enlightenment according to the Dharma. Why? Enlightenment is the guide for the path of delusion, like lighting a lamp when walking in the dark; enlightenment is the map and guide to the Pure Land, like recognizing the post stations when traveling far; enlightenment is the leader of all practices, like following a general when charging into battle. First, enlightenment enables one to know that even defilement is immediately pure, without abandoning the nature of purity.' ] }

。二者、聞凈佛國土不可思議，不怯弱故。三者、知畢竟空中因果不失，止一切惡法，不更作故。四者、知彼土不去不來，此亦不去不來故。五者、悟佛身量遍滿虛空，眾生身量亦遍滿虛空。如地獄業力，一人亦滿，多人亦滿故。六者、聞阿僧祇劫無量諸行，如人說彈指頃事，不驚怖故。七者、修十善三福，不住人天故。八者、如覺后憶夢中事，不作有無解故。九者、如眼見故鄉，信不信不可得故。十者、知法無我，順性利生，直至成佛，無疲厭故。菩薩入此門已，成就白法，隨意得生。是故《觀經》上品云：「深解義趣，于第一義，心不驚動。」《疏》云：「第一義者，謂諸法實相，言語道斷心行處滅。」又上品六念義云：「安心不動，名之爲念。」《鈔》曰：「第一義理悉不為二邊所動，通名爲念。」故西方，如韋提希、善財、龍樹等，以入地往生；此方，如遠公、智者、永明等，以證悟往生。一切經論中廣載，不能具錄。論中或有言生彼求悟者，為中下人說；至言悟自己佛不必求生，此則為十地菩薩以上說。若云悟第一義，諸結使未斷者皆不求生，則如龍樹、永明等，亦為捏目生花，無事多事矣！

二、凈信者，《智度論》曰：「若人心中有信清凈，是人能入佛法；若無信，是人不能入。譬如牛皮未柔，

【現代漢語翻譯】現代漢語譯本二者，聽聞凈佛國土的不可思議之處，不會因此而怯懦。三者，明白畢竟空（畢竟空：一切事物最終的空性）中因果不會缺失，停止一切惡法，不再造作。四者，明白彼土（彼土：指凈土）不去不來，此土（此土：指我們所居住的娑婆世界）也不去不來。五者，領悟佛的身量遍滿虛空，眾生的身量也遍滿虛空。如同地獄的業力，一人受滿，多人也受滿。六者，聽聞阿僧祇劫（阿僧祇劫：極長的時間單位）中無量諸行，如同聽人說彈指頃刻的事情，不會驚慌害怕。七者，修習十善（十善：不殺生、不偷盜、不邪淫、不妄語、不兩舌、不惡口、不綺語、不貪慾、不嗔恚、不邪見）、三福（三福：孝養父母，奉事師長，慈心不殺，修十善業；受持三皈，具足眾戒，不犯威儀；發菩提心，深信因果，讀誦大乘，勸進行者），不執著於人天福報。八者，如同睡醒后回憶夢中之事，不會執著于有或無的見解。九者，如同眼睛見到故鄉，相信與不相信都不可得。十者，明白法無我（法無我：一切事物沒有獨立的、永恒的自性），順應自性利益眾生，直至成佛，沒有疲倦厭煩。菩薩進入此門之後，成就清凈之法，隨意得以往生。所以《觀經》（《觀無量壽經》的簡稱）上品中說：『深刻理解義理的趣味，對於第一義（第一義：最高的真理），內心不會驚動。』《疏》（《觀無量壽經疏》）中說：『第一義，指的是諸法實相（諸法實相：一切事物的真實面貌），言語的道路斷絕，心識的活動止息。』又上品六念義中說：『安心不動，名爲念。』《鈔》（《觀無量壽經鈔》）中說：『第一義理完全不被二邊（二邊：有和無，常和斷等對立的觀點）所動搖，統稱爲念。』所以西方，如韋提希（韋提希：古印度王舍城的王后）、善財（善財：華嚴經中的求道者）、龍樹（龍樹：大乘佛教的重要思想家）等，以入地（入地：指證悟菩薩果位）而往生；此方，如遠公（遠公：慧遠大師，東晉時期佛教領袖）、智者（智者：智顗大師，天臺宗的創始人）、永明（永明：延壽大師，凈土宗祖師）等，以證悟而往生。一切經論中廣泛記載，不能全部列舉。論中或許有說往生彼土求開悟的，是為中下根器的人說的；至於說開悟自己本具的佛性，不必求往生的，這是為十地菩薩以上的人說的。如果說領悟第一義，但各種煩惱習氣沒有斷除的人都不求往生，那麼如龍樹、永明等，也成了眼花繚亂，無事生非了！二、凈信，出自《智度論》（《大智度論》）：『如果人的心中有清凈的信心，這個人就能進入佛法；如果沒有信心，這個人就不能進入。譬如牛皮沒有鞣製柔軟，

【English Translation】 English version Secondly, hearing of the inconceivable nature of the pure Buddha-lands, they are not intimidated. Thirdly, knowing that cause and effect are not lost in the ultimate emptiness (Bit jing kong: the ultimate emptiness of all things), they cease all evil deeds and do not commit them again. Fourthly, understanding that the other land (Bi tu: refers to the Pure Land) neither goes nor comes, and this land (Ci tu: refers to the Saha world where we live) also neither goes nor comes. Fifthly, realizing that the Buddha's body pervades all of space, and the bodies of sentient beings also pervade all of space. Just as the karmic force of hell is fully experienced by one person, it is also fully experienced by many. Sixthly, hearing of the countless practices over asamkhya kalpas (A seng qi jie: extremely long unit of time), they are not frightened, just as when hearing someone speak of something that happened in the snap of a finger. Seventhly, cultivating the ten good deeds (Shi shan: not killing, not stealing, not committing adultery, not lying, not speaking harshly, not speaking divisively, not speaking deceitfully, not being greedy, not being angry, not holding wrong views) and the three blessings (San fu: taking care of parents and teachers, being compassionate and not killing, cultivating the ten good deeds; taking refuge in the Three Jewels, upholding the precepts, not violating the rules of conduct; generating the Bodhi mind, deeply believing in cause and effect, reciting the Mahayana scriptures, encouraging others to practice), they do not cling to the rewards of humans and devas. Eighthly, like recalling events in a dream after waking up, they do not cling to views of existence or non-existence. Ninthly, like seeing one's homeland with one's own eyes, belief and disbelief are both unattainable. Tenthly, understanding that the Dharma is without self (Fa wu wo: all things have no independent, eternal self-nature), they benefit sentient beings in accordance with their nature, and until they attain Buddhahood, they have no fatigue or weariness. Bodhisattvas who enter this gate attain pure Dharma and are reborn at will. Therefore, the upper level of the 'Contemplation Sutra' (short for 'Contemplation Sutra of Immeasurable Life') says: 'Deeply understanding the taste of the meaning, the mind is not disturbed by the First Principle (Di yi yi: the highest truth).' The 'Commentary' ('Commentary on the Contemplation Sutra') says: 'The First Principle refers to the true nature of all dharmas (Zhu fa shi xiang: the true face of all things), where the path of language is cut off and the activity of the mind ceases.' Also, the meaning of the six recollections in the upper level says: 'Settling the mind without moving is called recollection.' The 'Notes' ('Notes on the Contemplation Sutra') says: 'The First Principle is not moved by the two extremes (Er bian: opposing views such as existence and non-existence, permanence and impermanence), and is collectively called recollection.' Therefore, in the West, such as Vaidehi (Vaidehi: Queen of Rajagriha in ancient India), Sudhana (Sudhana: a seeker of the Way in the Avatamsaka Sutra), Nagarjuna (Nagarjuna: an important thinker of Mahayana Buddhism), etc., were reborn by entering the grounds (Ru di: refers to the realization of the Bodhisattva stage); in this land, such as Master Huiyuan (Huiyuan: a Buddhist leader in the Eastern Jin Dynasty), Zhiyi (Zhiyi: founder of the Tiantai school), Yongming (Yongming: Master Yanshou, a patriarch of the Pure Land school), etc., were reborn through enlightenment. All the sutras and treatises widely record this, and cannot be fully listed. In the treatises, there may be those who say that seeking enlightenment after being reborn in that land is for people of medium and lower capacity; as for saying that realizing one's own inherent Buddha-nature and not needing to seek rebirth is for those above the tenth Bhumi Bodhisattva. If it is said that those who have realized the First Principle but have not severed their various afflictions do not seek rebirth, then people like Nagarjuna and Yongming would also be creating illusions and making trouble out of nothing! Secondly, pure faith, from the 'Mahaprajnaparamita Sastra' ('Great Treatise on the Perfection of Wisdom'): 'If a person has pure faith in their heart, that person can enter the Buddha-dharma; if there is no faith, that person cannot enter. For example, if cowhide is not tanned and softened,

不可屈折，無信人亦如是。又經中說信為手，如人有手入寶山中，自在能取；若無手不能取，信亦如是。」昔王仲回問無為子曰：「如何唸佛，得無間斷？」無為子曰：「一信之後，更不再疑，即是不間斷也。」仲回欣躍而去。未幾得生，還來致謝。是故若人修行未能頓悟，當深植信根，不驚不動。一者、信金口誠言，決定當生故。二者、信自心廣大，具有如是清凈功德故。三者、信因果如形影，決定相隨故。四者、信此身形識，及一切世界建立，如陽焰空花無所有故。五者、信五濁惡世，寒熱苦惱，穢相熏灸，不容一刻居住故。六者、信一切法唯心，如憶梅舌酸故。七者、信念力不可思議，如業力故。八者、信蓮胞不可思議，如胞胎故。九者、信佛無量身、無量壽、無量光，不可思議；如蟻子身、蜉蝣歲、螢火光，同一不思議故。十者、信此身決定當死故。若人具有如是信根，舉足下足無非唸佛。故知信之一字，通上中下；但信有大小，若無甚深信力，如無羽之鳥，決定不得飛故。

三、凈觀者，眾生無始垢穢，遍一切法，如面入沙，似金在礦。修凈業者，當加種種觀行磨鍊習氣，為白法之垣壇，作往生之津樑。一、凈觀，謂觀佛相好，如《十六觀經》所說故。二、不凈觀，謂觀身心不凈、器世界不凈，生厭

【現代漢語翻譯】現代漢語譯本：『不可屈折』，沒有信仰的人也是這樣。經書中說信仰是手，就像人有手進入寶山中，可以自由自在地拿取寶物；如果沒有手就不能拿取，信仰也是這樣。」過去王仲回問無為子說：「如何唸佛，才能沒有間斷？」無為子說：「一旦確立了信仰，就不再懷疑，這就是不間斷。」王仲回高興地離開了。不久之後往生，還回來致謝。因此，如果修行人未能立刻開悟，應當深深地植入信仰的根基，不驚慌也不動搖。第一，相信佛的金口誠言，決定能夠往生。第二，相信自己的心廣大，具有這樣的清凈功德。第三，相信因果就像形影，一定會相隨。第四，相信這個身形和意識，以及一切世界的建立，就像陽光下的熱氣和空中的花朵一樣，什麼都沒有。第五，相信五濁惡世（指劫濁、見濁、煩惱濁、眾生濁、命濁），寒冷炎熱的痛苦煩惱，污穢的景象薰染炙烤，不能容忍一刻居住。第六，相信一切法唯心所現，就像回憶梅子會感到舌頭酸一樣。第七，相信念力的不可思議，就像業力一樣。第八，相信蓮花花苞的不可思議，就像胞胎一樣。第九，相信佛的無量身、無量壽、無量光，不可思議；就像螞蟻的身軀、蜉蝣的壽命、螢火蟲的光芒，都是同樣不可思議的。第十，相信這個身體一定會死亡。如果人具有這樣的信仰根基，舉足下足無不是在念佛。所以知道信仰這一個字，貫通上中下；只是信仰有大小，如果沒有非常深刻的信仰力量，就像沒有翅膀的鳥，一定不能飛翔。

三、凈觀，眾生從無始以來就有垢穢，遍佈一切法，就像麵粉進入沙子，又像金子在礦石中。修習凈業的人，應當加上種種觀想修行來磨練習氣，作為白法的圍墻和祭壇，作為往生的橋樑。一、凈觀，就是觀想佛的相好，就像《十六觀經》所說的那樣。二、不凈觀，就是觀想身心不乾淨、器世界不乾淨，產生厭惡感。

【English Translation】 English version: 『Incorruptible,』 so are those without faith. Moreover, the sutra says that faith is like a hand. If a person has a hand and enters a mountain of treasures, they can freely take what they want; if they have no hand, they cannot take anything. Faith is also like this.』 Once, Wang Zhonghui asked Wuweizi, 『How can one recite the Buddha's name without interruption?』 Wuweizi said, 『Once you have established faith, never doubt again, and that is without interruption.』 Zhonghui happily left. Not long after, he was reborn in the Pure Land and returned to express his gratitude. Therefore, if a practitioner cannot attain sudden enlightenment, they should deeply plant the roots of faith, without being alarmed or shaken. First, believe in the Buddha's golden words of truth, that you will definitely be reborn in the Pure Land. Second, believe that your own mind is vast and possesses such pure merits and virtues. Third, believe that cause and effect are like form and shadow, and will definitely follow each other. Fourth, believe that this body and consciousness, and the establishment of all worlds, are like mirages and flowers in the air, without any substance. Fifth, believe that the five turbid ages (referring to the turbidity of the age, views, afflictions, beings, and life), with their suffering from cold and heat, and the defiled appearances that taint and scorch, are not fit to dwell in for even a moment. Sixth, believe that all dharmas are manifestations of the mind alone, just as recalling a plum makes the tongue feel sour. Seventh, believe that the power of mindfulness is inconceivable, just like the power of karma. Eighth, believe that the lotus bud is inconceivable, just like a womb. Ninth, believe that the Buddha's immeasurable body, immeasurable life, and immeasurable light are inconceivable; just as the body of an ant, the lifespan of a mayfly, and the light of a firefly are all equally inconceivable. Tenth, believe that this body will definitely die. If a person has such roots of faith, every step they take is nothing but reciting the Buddha's name. Therefore, know that the single word 『faith』 encompasses the high, middle, and low; but faith has degrees of strength. Without very deep faith, it is like a bird without wings, and it will definitely not be able to fly.

Three, Pure Contemplation: Sentient beings have had defilements since beginningless time, pervading all dharmas, like flour mixed into sand, or like gold in ore. Those who cultivate pure karma should add various contemplations and practices to refine their habitual tendencies, as a wall and altar for white dharmas, and as a bridge for rebirth. One, Pure Contemplation, which is to contemplate the Buddha's excellent marks and characteristics, as described in the 『Sixteen Contemplations Sutra.』 Two, Impure Contemplation, which is to contemplate the impurity of body and mind, and the impurity of the vessel world, giving rise to aversion.

離故。三、無常觀，謂觀一切法無定，如一美色，淫人觀之為樂；妒婦觀之為苦；觀行人觀之，種種惡露；異類觀之，如土木故。四、和合觀，謂觀是身是世界，是見聞覺知，如積木為屋，積土為壘，積雜彩為畫，無實體故。五、對治觀，謂觀自身何結最重，當用何法對治？如輕冷苦澀藥草飲食等，于熱病中為藥，于余病非藥；輕辛甘熱藥草飲食等，于冷病中為藥，于余病非藥。如是觀察對治故。六、慚悔觀，謂觀一切眾生無量劫來，與我互為父母兄弟姊妹男女，遞相淫毒曾不覺知；如梟獍殺父母，牛羊鴿雀配其親屬，彼不自知，而人觀之，慚愧譏笑。諸佛菩薩見於我等，交后如是，是故當生大悔恨故。七、唸唸觀，謂觀一切時中，幾許憶念佛心，幾許利生心，幾許垢凈沉掉心故。八、平等觀，謂觀一切色一色，無好醜故；一切聲一聲，無譽毀故；一切受一受，無恩仇故；一切義一義，無淺深故。九、微細觀，謂觀佛念法念，起於何來，去於何往故。十、法界觀，謂觀一毛一塵，一草一木，皆具有無量凈佛國土故。行者若行諸觀時，以第一凈觀為主，餘九為伴；如石中覓珠，若不破石，無緣得珠故。

四、凈念者，唸佛之法，名一行三昧，惟在決定，若不得念即有散漫，三昧不成。一、攝心念，謂一切處，攝念

【現代漢語翻譯】現代漢語譯本離故。（三）無常觀：觀察一切事物都是不確定的，比如一個美麗的女子，淫慾之人看到會覺得快樂，善妒的婦人看到會覺得痛苦，修行之人看到，會覺得是種種污穢不凈之物；不同的生物看到，就像土木一樣。（四）和合觀：觀察這個身體、這個世界，以及見聞覺知，就像堆積木成為房屋，堆積土成為堡壘，堆積各種顏色成為圖畫，沒有實體。（五）對治觀：觀察自身哪種煩惱最嚴重，應當用什麼方法來對治？比如清涼苦澀的藥草飲食等，對於熱病來說是藥，對於其他疾病就不是藥；辛辣甘熱的藥草飲食等，對於寒病來說是藥，對於其他疾病就不是藥。像這樣觀察並對治。（六）慚愧觀：觀察一切眾生從無量劫以來，與我互為父母兄弟姐妹男女，互相行淫作惡卻不自覺知；就像惡鳥（梟獍）殺死父母，牛羊鴿雀交配其親屬，它們自己不知道，而人看到會感到慚愧譏笑。諸佛菩薩看到我們這些眾生，交媾之後也是這樣，所以應當生起大悔恨。（七）唸唸觀：觀察在所有時間裡，有多少憶念佛的心，有多少利益眾生的心，有多少污垢、清凈、沉沒、掉舉的心。（八）平等觀：觀察一切顏色都是一樣的顏色，沒有好壞之分；一切聲音都是一樣的聲音，沒有讚美詆譭之分；一切感受都是一樣的感受，沒有恩怨之分；一切道理都是一樣的道理，沒有深淺之分。（九）微細觀：觀察唸佛的念頭、念法的念頭，從哪裡生起，到哪裡去。（十）法界觀：觀察一根毛、一粒塵、一棵草、一棵樹，都具有無量清凈的佛國土。（行者如果修習各種觀法時，以第一凈觀為主，其餘九種觀法為輔助；就像在石頭中尋找寶珠，如果不打破石頭，就沒有機會得到寶珠。）

（四）凈念：唸佛的方法，稱為一行三昧（Samadhi，專注或禪定），關鍵在於堅定，如果不能專注唸佛就會散亂，三昧就不能成就。（一）攝心念：在任何地方，都要收攝心念。

【English Translation】 English version Leaving behind. (3) Contemplation of Impermanence: Observing that all dharmas (laws/phenomena) are impermanent, like a beautiful woman, a lustful person sees it as pleasure; a jealous woman sees it as suffering; a practitioner sees it as various impure and foul things; different beings see it as earth and wood. (4) Contemplation of Combination: Observing that this body, this world, and seeing, hearing, feeling, and knowing, are like stacking wood to make a house, piling earth to make a fortress, piling various colors to make a painting, without substance. (5) Contemplation of Counteracting: Observing which affliction is the heaviest in oneself, and what method should be used to counteract it? For example, cool, bitter, and astringent medicinal herbs, foods, etc., are medicine for heat-related illnesses, but not medicine for other illnesses; pungent, sweet, and hot medicinal herbs, foods, etc., are medicine for cold-related illnesses, but not medicine for other illnesses. Observe and counteract in this way. (6) Contemplation of Shame and Repentance: Observing that all sentient beings, from countless kalpas (eons) ago, have been each other's parents, siblings, sons, daughters, and have engaged in lustful and poisonous acts without realizing it; like the owl (梟獍) killing its parents, cattle, sheep, pigeons, and sparrows mating with their relatives, they do not know it themselves, but people see it and feel ashamed and laugh. The Buddhas (覺悟者) and Bodhisattvas (菩薩，seeking enlightenment) see us sentient beings like this after intercourse, therefore, we should generate great remorse. (7) Contemplation of Moment-to-Moment Awareness: Observing at all times, how much thought is given to remembering the Buddha (佛), how much thought is given to benefiting sentient beings, and how much thought is given to defiled, pure, sinking, and agitated states of mind. (8) Contemplation of Equality: Observing that all colors are the same color, without good or bad; all sounds are the same sound, without praise or blame; all feelings are the same feeling, without kindness or hatred; all meanings are the same meaning, without shallowness or depth. (9) Contemplation of Subtlety: Observing where the thought of the Buddha, the thought of the Dharma (佛法), arises from and where it goes. (10) Contemplation of the Dharmadhatu (法界): Observing that a single hair, a single dust particle, a single blade of grass, a single tree, all possess immeasurable pure Buddha lands. (If a practitioner practices these contemplations, they should take the first pure contemplation as the main one, and the other nine as companions; like searching for a pearl in a stone, if you do not break the stone, there is no chance of obtaining the pearl.)

(4) Pure Mindfulness: The method of reciting the Buddha's name is called the One-Practice Samadhi (Samadhi, concentration or meditation), which depends on determination. If one cannot recite with concentration, one will be scattered, and the Samadhi will not be achieved. (1) Mindful Concentration: In all places, gather the mind.

不忘，縱令昏寐，亦繫念而寢，不隔念、不異念故。二、勇猛念，如好色人聞淫女所在，高崖深澗磷途虎窟，必往不怯故。三、深心念，如大海深廣，必窮其底，覺路遙遙，不竟不休故。四、觀想念，謂唸唸中，見三十二相、八十隨形好故。五、息心念，謂息一切名心、官心、欲心、世間心、貪戀心、貢高心、遮護心、人我是非心，唸佛故。六、悲啼念，每一想佛，身毛皆豎五內若裂，如憶少背之慈母，及多慧之亡兒故。七、發憤念，如落第孤寒負才寂寞，每一念及殆不欲生故。八、一切念，謂見聞覺知及與毛孔骨髓，無一處不念佛故。九、參究念，謂唸佛一聲，便念此聲落處故。十、寔相念，謂不以有心念，不以無心念，不以有無心念，不以非有無心念故，是為上品唸佛門。若如是念佛者，現生必得見佛。

五、凈懺者，經云：「前心起罪，如雲覆空，後心滅罪，如炬破暗。」又云：「百年垢衣，可於一日浣令鮮凈，是故欲除重障，當勤懺悔。」一、內懺，謂懺心意識不凈因故。二、外懺，謂懺一切色一切聲，一切不凈法故。三、事懺，謂懺十八界、二十五有，八萬四千種種塵勞結使，障學阿僧祇劫，見佛利生諸行業故。四、理懺，謂懺入道以來，所得往解、所學經論、所聞奧義、作止任滅等病，障佛無漏智

故。五、過去懺，謂懺無始世界所作黑業，如今生雖不偷盜，但所求不如意，即是盜業未盡；今生雖不邪淫，但值不隨意眷屬，即是淫業未盡；今生雖不謗法妄語，但言出人或疑信相半，即是謗法及妄語業未盡。於一切果中，察一切因，當知前生無惡不造，一一當懺悔故。六、未來懺，謂一切惡法即今便止，盡未來世，永不相續故。七、現在懺，謂懺現在世所有生老病死，種種苦業、種種煩惱業、舉足下足業、起口動心業，一切微細不可稱量業故。八、剎那懺，謂一念中，有九十剎那；一剎那有九百生滅，一生滅一懺故。九、究竟懺，謂等覺位中，有一分無明猶如微煙，究竟洗滌故。十、法界懺，謂法性中無我無人，普為十方過現未來一切眾生懺故。若能如是真寔懺者，一切障礙，悉得消滅，不離道場，得見諸佛。

六、凈愿者，《智度論》曰：「諸菩薩見諸佛世界無量嚴凈，發種種愿。有佛世界都無眾苦，乃至無三惡之名者。菩薩見已自發愿言：『我作佛時，世界無眾苦乃至無三惡之名，亦當如是。』有佛世界七寶莊嚴，晝夜常有清凈光明，無有日月，便發願言：『我作佛時，世界常有嚴凈光明，亦當如是。』有佛世界一切眾生，皆行十善有大智慧，衣被飲食應念而至，便發願言：『我作佛時世界中眾生，衣

【現代漢語翻譯】現代漢語譯本因此，五、過去懺：指的是懺悔從無始世界以來所造作的罪惡之業。即使今生沒有偷盜，但所求之事不如意，這就是偷盜之業尚未消除；今生即使沒有邪淫，但遇到的眷屬不如意，這就是邪淫之業尚未消除；今生即使沒有誹謗佛法、說妄語，但說出的話別人或者懷疑或者半信半疑，這就是誹謗佛法以及妄語之業尚未消除。從一切果報之中，觀察一切因緣，應當知道前世沒有不造的惡業，每一樣都應當懺悔。六、未來懺：指的是一切惡法從現在開始停止，直到未來世，永遠不再繼續。七、現在懺：指的是懺悔現在世所遭受的生老病死，種種苦業、種種煩惱業、舉足下足業、起口動心業，一切微細不可稱量的業。八、剎那懺：指的是一念之中，有九十剎那；一個剎那有九百生滅，每一個生滅都進行一次懺悔。九、究竟懺：指的是在等覺（Buddhicitta）的位子中，還有一分無明，猶如微煙，要徹底洗滌。十、法界懺：指的是在法性（Dharmata）之中，沒有我也沒有人，普遍地為十方過去、現在、未來的一切眾生懺悔。如果能夠這樣真實地懺悔，一切障礙，都能夠消除，不離開道場，就能見到諸佛。六、凈愿：《智度論》（Mahaprajnaparamita-sastra）中說：『諸菩薩見到諸佛世界無量莊嚴清凈，發起種種愿。有的佛世界完全沒有眾苦，甚至沒有三惡道（Three Lower Realms）的名字。菩薩見到后自己發願說：「我成佛的時候，我的世界沒有眾苦，甚至沒有三惡道的名字，也應當像這樣。」有的佛世界七寶莊嚴，晝夜常有清凈光明，沒有日月，便發願說：「我成佛的時候，我的世界常有莊嚴清凈的光明，也應當像這樣。」有的佛世界一切眾生，都奉行十善（Ten Virtuous Actions），有大智慧，衣服飲食隨心而至，便發願說：「我成佛的時候，我的世界中的眾生，衣服』

【English Translation】 English version Therefore, 5. Past Repentance: This refers to repenting for the black karma created since the beginningless world. Even if one does not steal in this life, but one's desires are not fulfilled, it means that the karma of stealing has not been exhausted. Even if one does not commit sexual misconduct in this life, but encounters unsatisfactory family members, it means that the karma of sexual misconduct has not been exhausted. Even if one does not slander the Dharma or lie in this life, but one's words are met with doubt or half-belief, it means that the karma of slandering the Dharma and lying has not been exhausted. From all the fruits, observe all the causes, and you should know that there is no evil that was not committed in the previous life, and each one should be repented for. 6. Future Repentance: This refers to stopping all evil dharmas from now on, and never continuing them for all future lives. 7. Present Repentance: This refers to repenting for the birth, old age, sickness, and death suffered in the present life, all kinds of suffering karma, all kinds of afflictive karma, the karma of lifting and lowering feet, the karma of speaking and moving the mind, and all subtle and immeasurable karma. 8. Instant Repentance: This refers to having ninety instants in one thought; one instant has nine hundred births and deaths, and each birth and death is repented for once. 9. Ultimate Repentance: This refers to the fact that in the position of Buddhicitta (Equal Enlightenment), there is still a portion of ignorance, like a wisp of smoke, that needs to be thoroughly washed away. 10. Dharmadhatu (Realm of Dharma) Repentance: This refers to the fact that in Dharmata (the nature of reality), there is neither 'I' nor 'other', and universally repenting for all sentient beings in the ten directions, past, present, and future. If one can repent in this truly sincere way, all obstacles can be eliminated, and without leaving the Bodhimanda (place of enlightenment), one can see all the Buddhas. 6. Pure Vows: The Mahaprajnaparamita-sastra (Treatise on the Great Perfection of Wisdom) says: 'When Bodhisattvas see the immeasurable adornments and purity of the Buddha worlds, they make various vows. Some Buddha worlds have no suffering at all, and not even the names of the Three Lower Realms (three evil paths). Upon seeing this, the Bodhisattvas make vows, saying: 「When I become a Buddha, my world will have no suffering, and not even the names of the Three Lower Realms, and it should be like this.」 Some Buddha worlds are adorned with the seven treasures, and there is always pure light day and night, without the sun and moon, and they make vows, saying: 「When I become a Buddha, my world will always have adorned and pure light, and it should be like this.」 In some Buddha worlds, all sentient beings practice the Ten Virtuous Actions, have great wisdom, and clothing and food come to them as soon as they think of them, and they make vows, saying: 「When I become a Buddha, the sentient beings in my world, clothing'

被飲食亦當如是。』有佛世界純諸菩薩，如佛色身三十二相，光明徹照，乃至無有聲聞、辟支佛名，亦無女人，一切皆行深妙佛道，游至十方教化一切，便發願言：『我作佛時，世界中眾生亦當如是。』如是等無量佛世界種種嚴凈，愿皆得之，以是故名愿受無量諸佛世界。問曰：『諸菩薩行業清凈，自得凈報，何以要須立愿然後得之。譬如田家得谷，豈復待愿？』答曰：『作福無愿，無所標立，愿為導御，能有所成。譬如銷金，隨師而作，金無定也。如佛所說，有人修少施福、修少戒福、不知禪法，聞人中有富樂人，或聞欲天色天，心願樂者，命終之後，各生其中。菩薩亦如是，修凈世界愿，然後得之。以是故知因愿受勝果。複次莊嚴佛界事大，獨行功德不能成故，要須願力。譬如牛力雖能挽車，要須御者能有所至。凈世界愿亦復如是，福德如牛，愿如御者。』問曰：『若不作愿，不得福耶？』答曰：『雖得，不如有愿。愿能助福，常念所行，福德增長。』」

以是義故，修凈佛國土者，當發大愿。一者、不為福由故愿，愿為一切眾生廕生凈土故。二者、不為眷屬故愿，愿治一切如來家生凈土故。三者、不為病苦故愿，愿醫一切世間無明等瘡生凈土故。四者、不為轉輪王故愿，愿轉諸佛如來法輪，作大法王生凈

【現代漢語翻譯】現代漢語譯本：『接受飲食也應當像這樣。』有些佛世界全部都是菩薩，如同佛的色身具有三十二相，光明徹底照耀，甚至沒有聲聞、辟支佛的名字，也沒有女人，一切都奉行深奧微妙的佛道，遊歷到十方教化一切眾生，便發願說：『我成佛的時候，世界中的眾生也應當像這樣。』像這樣等等無量佛世界種種莊嚴清凈，願望都能得到，因此叫做愿受無量諸佛世界。有人問：『諸位菩薩行業清凈，自然得到清凈的果報，為什麼一定要立下誓願然後才能得到呢？譬如農夫得到穀物，難道還要等待願望嗎？』回答說：『行善沒有願望，就沒有目標，願望是引導，能夠有所成就。譬如熔鍊黃金，隨著工匠的意願製作，黃金沒有固定的形狀。』如佛所說，有人修習少許佈施的福報、修習少許持戒的福報、不瞭解禪法，聽到人間有富裕快樂的人，或者聽到欲界天、色界天，心中願意前往，命終之後，各自往生到其中。菩薩也像這樣，修習清凈世界的願望，然後才能得到。因此可知因為願望而得到殊勝的果報。再次，莊嚴佛界是大事，單單依靠自身功德不能成就，一定要依靠願力。譬如牛的力量雖然能夠拉車，一定要有駕車的人才能到達目的地。清凈世界願望也是這樣，福德如同牛，願望如同駕車的人。有人問：『如果不發願，就不能得到福報嗎？』回答說：『雖然能得到，不如有願望。願望能夠幫助福報，常常憶念所做的事情，福德就會增長。』因為這個緣故，修習清凈佛國土的人，應當發起大愿。第一，不爲了福報的緣故發願，願望是爲了讓一切眾生在凈土中得到庇護。第二，不爲了眷屬的緣故發願，願望是爲了治理一切如來之家而生在凈土。第三，不爲了病苦的緣故發願，願望是爲了醫治一切世間的無明等瘡而生在凈土。第四，不爲了轉輪王的緣故發願，願望是爲了轉動諸佛如來的法輪，成為大法王而生在凈土。

【English Translation】 English version: 'Receiving food should also be like this.' There are Buddha-worlds that are purely Bodhisattvas, like the Buddha's physical body with the thirty-two marks, with light shining through, even without the names of Sravakas (Hearers) or Pratyekabuddhas (Solitary Buddhas), and without women. All practice the profound and subtle Buddha-path, traveling to the ten directions to teach all beings, and then make the vow: 'When I become a Buddha, the beings in my world should also be like this.' Like this, countless Buddha-worlds with various adornments and purity, may all wishes be fulfilled. Therefore, it is called 'Wishing to Receive Limitless Buddha-worlds.' Someone asks: 'The actions of the Bodhisattvas are pure, and they naturally receive pure rewards. Why must they make a vow before they can obtain them? For example, a farmer obtains grain; does he need to wait for a wish?' The answer is: 'Doing good deeds without a vow has no direction. A vow is a guide and can accomplish something. For example, melting gold, it is made according to the craftsman's will; gold has no fixed shape.' As the Buddha said, someone cultivates a little merit of giving, cultivates a little merit of keeping precepts, and does not understand the methods of Dhyana (meditation). Hearing of wealthy and happy people in the human realm, or hearing of the desire heavens or form heavens, and wishing to be born there, after death, they are each born in those realms. Bodhisattvas are also like this, cultivating the vow of a pure world, and then they obtain it. Therefore, it is known that one receives superior results because of vows. Furthermore, adorning a Buddha-world is a great undertaking, and one cannot accomplish it with individual merit alone; one must rely on the power of vows. For example, although the strength of an ox can pull a cart, it needs a driver to reach the destination. The vow of a pure world is also like this; merit is like the ox, and the vow is like the driver.' Someone asks: 'If one does not make a vow, will one not obtain blessings?' The answer is: 'Although one can obtain them, it is not as good as having a vow. A vow can assist blessings, and constantly remembering what one has done will increase merit.' Because of this meaning, those who cultivate a pure Buddha-land should make great vows. First, do not make vows for the sake of blessings, but vow to provide shelter for all beings in the pure land. Second, do not make vows for the sake of family, but vow to govern the household of all Tathagatas (Thus Come Ones) and be born in the pure land. Third, do not make vows for the sake of avoiding sickness and suffering, but vow to heal all the ignorance and other sores of the world and be born in the pure land. Fourth, do not make vows for the sake of becoming a Chakravartin (Wheel-Turning King), but vow to turn the Dharma wheel of all Buddhas and Tathagatas, become a great Dharma King, and be born in the pure land.

土故。五者、不為欲界故愿，愿離一切微妙五欲生凈土故。六者、不為色界故愿，愿離一切禪著生凈土故。七者、不為無色界故愿，愿盡種種微細流注，證無量相好身生凈土故。八者、不為聲聞辟支故愿，愿以福智二嚴，饒益一切眾生生凈土故。九者、不為一世界千世界故愿，愿代無央數世界苦，拔一切世界眾生生凈土故。十者、不為一阿僧祇劫千阿僧祇劫眾生故愿，愿代無量無數阿僧祇劫眾生苦，拔一切眾生生凈土故。若能如是發大愿者，最後剎那，決定當如普賢愿中所說。是故當知，愿為截苦海之舟航，導極樂之明師故。

七、凈戒者，一切凈法，以戒為址。如人作舍先求平地；如畫師畫諸山水，先治光明素練，然後著彩，戒亦如是。是故戒為諸善法之首，入凈國之初門，若不持戒，如惡露敝女，欲入齋壇，無有是處。一、慳貪戒，謂行財命二施及與法施，無愛惜故。二、毀禁戒，謂五戒律儀戒，乃至無漏戒，滿足持故。三、嗔恚戒，謂以忍調心及於身口，若遇惡口刀杖所加，但自思惟業因緣法，作償負想、作導師想、作風寒冷熱想故。四、放逸戒，謂生死險道無放身處，如人持滿油缽行懸繩上，不得左右顧視，及生第二念故。五、散亂戒，謂守攝諸根，息諸緣影，如護風燈，如防生鳥故。六、愚癡戒，謂

【現代漢語翻譯】現代漢語譯本：土故。第五，不是爲了欲界（Kāmadhātu，指眾生因情慾和物慾而輪迴的世界）的緣故而發願，而是爲了遠離一切微妙的五欲，往生凈土的緣故而發願。第六，不是爲了的緣故而發願，而是爲了遠離一切禪定執著，往生凈土的緣故而發願。第七，不是爲了無的緣故而發願，而是爲了斷盡種種微細的流注（指煩惱的持續流動），證得無量相好之身，往生凈土的緣故而發願。第八，不是爲了聲聞（Śrāvaka，聽聞佛法而證悟的修行者）辟支佛（Pratyekabuddha，獨自證悟的修行者）的緣故而發願，而是爲了用福德和智慧兩種莊嚴，饒益一切眾生，往生凈土的緣故而發願。第九，不是爲了一個世界或一千個世界的緣故而發願，而是爲了代替無數世界的苦難，拔濟一切世界眾生，往生凈土的緣故而發願。第十，不是爲了一個阿僧祇劫（Asaṃkhya-kalpa，極長的時間單位）或一千個阿僧祇劫眾生的緣故而發願，而是爲了代替無量無數阿僧祇劫眾生的苦難，拔濟一切眾生，往生凈土的緣故而發願。如果能夠這樣發起大愿，在最後剎那（kṣaṇa，極短的時間單位），必定會像普賢（Samantabhadra）愿中所說的那樣。所以應當知道，願力是截斷苦海的舟船，是引導前往極樂世界的明師。

第七，凈戒：一切清凈的法，以戒為基礎。如同人們建造房屋，先要尋求平整的土地；如同畫家描繪山水，先要處理好光明潔白的絹素，然後才能著色，戒律也是這樣。因此，戒律是諸善法之首，是進入清凈國土的最初門戶，如果不持戒，就像一個行為不端的醜陋女子，想要進入齋戒的場所，是不可能的。第一，慳貪戒，指的是實行財施、命施和法施，沒有吝惜。第二，毀禁戒，指的是五戒（pañca-śīlāni）、律儀戒，乃至無漏戒，都能夠圓滿地持守。第三，嗔恚戒，指的是用忍辱來調伏內心以及身口的行為，如果遇到惡語或刀杖加身，只應當思維業因緣法的道理，作償還債務的想法、作導師的想法、作風寒冷熱的想法。第四，放逸戒，指的是生死輪迴的道路充滿危險，沒有可以放鬆身心的地方，如同一個人拿著盛滿油的缽，走在懸空的繩索上，不能左右顧視，也不能產生第二個念頭。第五，散亂戒，指的是守護攝持諸根，止息各種外緣的干擾，如同保護風中的燈火，如同防備剛出生的鳥兒飛走。第六，愚癡戒，指的是……

【English Translation】 English version: Therefore. Fifth, not vowing for the sake of the desire realm (Kāmadhātu, the world where beings are reborn due to desires and cravings), but vowing to be reborn in the Pure Land by abandoning all subtle five desires. Sixth, not vowing for the sake of , but vowing to be reborn in the Pure Land by abandoning all attachments to meditation. Seventh, not vowing for the sake of no , but vowing to exhaust all subtle outflows (referring to the continuous flow of afflictions), to attain a body with immeasurable marks and characteristics, and to be reborn in the Pure Land. Eighth, not vowing for the sake of Śrāvakas (listeners who attain enlightenment through hearing the Buddha's teachings) and Pratyekabuddhas (those who attain enlightenment on their own), but vowing to benefit all sentient beings with the two adornments of blessings and wisdom, and to be reborn in the Pure Land. Ninth, not vowing for the sake of one world or a thousand worlds, but vowing to bear the suffering of countless worlds, to deliver all beings in all worlds, and to be reborn in the Pure Land. Tenth, not vowing for the sake of beings in one Asaṃkhya-kalpa (an extremely long unit of time) or a thousand Asaṃkhya-kalpas, but vowing to bear the suffering of immeasurable and countless Asaṃkhya-kalpas of beings, to deliver all beings, and to be reborn in the Pure Land. If one can make such great vows, at the final moment (kṣaṇa, an extremely short unit of time), one will certainly be as described in the vows of Samantabhadra. Therefore, one should know that vows are the boat that cuts off the sea of suffering, and the bright teacher who guides one to the Land of Ultimate Bliss.

Seventh, Pure Precepts: All pure dharmas are based on precepts. Just as when people build a house, they first seek level ground; just as when a painter paints landscapes, they first prepare the bright and clean silk before applying colors, so it is with precepts. Therefore, precepts are the head of all good dharmas, the first gate to enter the Pure Land. If one does not uphold the precepts, it is like a wicked and ugly woman wanting to enter a fasting hall, which is impossible. First, the precept against stinginess, which means practicing the giving of wealth, life, and dharma without any reluctance. Second, the precept against breaking prohibitions, which means fully upholding the five precepts (pañca-śīlāni), the precepts of discipline, and even the precepts without outflows. Third, the precept against anger, which means subduing the mind and body with patience, and if encountering harsh words or being struck with swords and staffs, one should only contemplate the principle of karmic causes and conditions, thinking of it as repaying debts, thinking of them as teachers, thinking of it as wind, cold, heat. Fourth, the precept against negligence, which means that the path of birth and death is full of dangers, and there is no place to relax the mind and body, just like a person carrying a bowl full of oil walking on a suspended rope, not being able to look left or right, and not being able to have a second thought. Fifth, the precept against distraction, which means guarding and restraining the senses, ceasing the interference of external conditions, like protecting a lamp in the wind, like preventing a newborn bird from flying away. Sixth, the precept against ignorance, which means...

以智慧破諸迷悶，如作務人常借日光，若是長夜諸作皆廢故；又如登覽當用開目，若是盲人及與睡眠，諸山河大地，與無等故。七、憍慢戒，謂不應以才辯故貢高，不應以悟解故貢高，不應以諍論故貢高；一切所得，如大地上塵，如鏡面上垢，不應以此垢驕彼垢故。八、覆藏戒，謂一切處諸佛，一切處菩薩，一切處神明，無可覆故。如日中逃影，波中逃濕，沙中逃塵，無可逃故。九、無益戒，謂一切嬉戲事無益，一切詩文無益，一切塵緣無益，一切口解脫無益，當遠離故。十、不住戒，謂如上持戒，但為生凈土饒益眾生，不求聞譽法，及諸人天二乘果故。菩薩如是行於凈戒，則能攝諸眾生，生於凈土。何以故？一切眾生，雖至冥頑，莫不欽仰戒德故。

八、凈處者，學道之人，既有志出塵，應當舍諸惡處。若不捨者，應是厭離未極；若厭離未極者，應是忻凈土未極。龍樹曰：「菩薩心不貴轉輪聖王人天福樂，但念諸佛，是故隨心所重，而生佛土。」今小小適意處，尚不能捨，何況轉輪聖王？如縛足欲行，系翅求飛，去住皆累，兩心虛縈。一、繁華宣闐處當遠故。二、歌樓酒肆處當遠故。三、熱焰薰灼處當遠故。四、論除目及朝事處當遠故。五、恩愛纏縛及熟遊歷處當遠故。六、詩壇文社斗章摘句處當遠故。七、

【現代漢語翻譯】現代漢語譯本：用智慧破除各種迷惑和困頓，就像勞作的人總是藉助陽光一樣，如果是漫漫長夜，所有的勞作都會停止；又像登山觀景應當睜開眼睛，如果是盲人或者在睡眠中，那麼山河大地與不存在沒有區別。七、憍慢戒：不應該因為才華和辯論而驕傲自大，不應該因為領悟和理解而驕傲自大，不應該因為爭論和辯論而驕傲自大；一切所得，就像大地上的塵土，就像鏡子上的污垢，不應該用這些污垢來驕傲于其他的污垢。八、覆藏戒：對於一切處的諸佛（Buddhas），一切處的菩薩（Bodhisattvas），一切處的神明，沒有什麼可以隱瞞的。就像在陽光下逃避自己的影子，在水中逃避潮濕，在沙中逃避塵土，是無法逃避的。九、無益戒：一切嬉戲玩樂的事情都沒有益處，一切詩詞文章都沒有益處，一切塵世的緣分都沒有益處，一切口頭上的解脫都沒有益處，應當遠離這些。十、不住戒：像上面所說的持戒，只是爲了往生凈土，饒益眾生，不追求名聲讚譽，以及諸人天二乘的果位。菩薩（Bodhisattva）如果這樣奉行清凈的戒律，就能攝受各種眾生，往生到清凈的佛土。為什麼呢？因為一切眾生，即使是愚昧頑固的人，沒有不欽佩仰慕戒德的。八、清凈之處：學道的人，既然有志向要脫離塵世，就應當捨棄各種不好的地方。如果不捨棄，說明厭離之心還不夠徹底；如果厭離之心不夠徹底，說明欣慕凈土的心還不夠強烈。龍樹（Nagarjuna）菩薩說：『菩薩（Bodhisattva）的心不看重轉輪聖王（Chakravartin）的人天福樂，只是想著諸佛（Buddhas），因此隨著內心所看重的，而往生到佛土。』現在小小的舒適安逸的地方，尚且不能捨棄，更何況是轉輪聖王的地位呢？就像捆住腳想要行走，繫住翅膀想要飛翔，無論去留都是累贅，兩顆心都白白地牽掛。一、繁華喧鬧的地方應當遠離。二、歌樓酒肆的地方應當遠離。三、熱浪燻烤的地方應當遠離。四、議論官職和朝廷事務的地方應當遠離。五、恩愛纏綿和經常遊玩的地方應當遠離。六、詩壇文社裡爭鬥文章，摘取詞句的地方應當遠離。七、

【English Translation】 English version: Use wisdom to break through all confusions and bewilderments, just as laborers always rely on sunlight; if it is a long night, all work will cease. Also, like climbing and viewing scenery, one should open their eyes; if one is blind or asleep, then mountains, rivers, and the great earth are no different from non-existence. Seven, the precept against arrogance: One should not be arrogant because of talent and eloquence, nor should one be arrogant because of enlightenment and understanding, nor should one be arrogant because of arguments and debates; all gains are like dust on the ground, like dirt on a mirror, one should not use this dirt to be proud of other dirt. Eight, the precept against concealment: For Buddhas (Buddhas) in all places, Bodhisattvas (Bodhisattvas) in all places, and deities in all places, there is nothing to hide. Just like trying to escape one's shadow in the sun, trying to escape wetness in water, trying to escape dust in sand, there is no escape. Nine, the precept against uselessness: All playful and recreational things are useless, all poems and essays are useless, all worldly connections are useless, all verbal liberations are useless, one should stay away from these. Ten, the precept against non-abiding: Like the precepts mentioned above, holding precepts is only for being reborn in the Pure Land and benefiting sentient beings, not seeking fame and praise, nor the fruits of humans, devas, or the two vehicles. If a Bodhisattva (Bodhisattva) practices pure precepts in this way, they can gather all sentient beings and be born in the Pure Land. Why? Because all sentient beings, even the ignorant and stubborn, all admire and revere the virtue of precepts. Eight, pure places: Those who study the Way, since they aspire to leave the world, should abandon all bad places. If they do not abandon them, it means that their aversion is not extreme enough; if their aversion is not extreme enough, it means that their longing for the Pure Land is not strong enough. Nagarjuna (Nagarjuna) said: 'The mind of a Bodhisattva (Bodhisattva) does not value the human and heavenly blessings of a Chakravartin (Chakravartin), but only thinks of the Buddhas (Buddhas), therefore, according to what the mind values, one is born in the Buddha-land.' Now, even small comfortable places cannot be abandoned, let alone the position of a Chakravartin? It's like binding one's feet and wanting to walk, tying one's wings and seeking to fly, going or staying is a burden, and both hearts are vainly entangled. One, prosperous and noisy places should be avoided. Two, places like singing halls and wine shops should be avoided. Three, places scorched by hot flames should be avoided. Four, places where official positions and court affairs are discussed should be avoided. Five, places of affectionate entanglement and frequent travels should be avoided. Six, places in poetry circles and literary societies where articles are fought over and phrases are extracted should be avoided. Seven,

譏刺古今，較長競短處當遠故。八、講無義味道學處當遠故。九、義解家斗名相，矜小智之處當遠故。十、宗乘狂解，安談頓悟，輕視戒律之處當遠故。是等撓道與魔不異，是故當遠。行者若離是諸處，一切道業，即當成辦。

九、凈侶者，一切悟機非友不發，一切惡法非友不止；如車二輪，去一則蹶。是故世間文字諸戲論法，尚須同心印正，何況志求無上大道。《因緣經》曰：「譬如風性雖空，由旃檀林薝蔔林，吹香而來，風有妙香；若經糞穢臭尸而來，其風便臭。不如凈衣置之香篋，出衣衣香；若置臭處，衣亦隨臭。」友亦如是。是以行道，求友者，當嚴別凈穢。一、山林間適之友當近，能止躁心故。二、巖持戒律之友當近，能淡諸欲故。三、智慧廣大之友當近，能出迷津故。四、總持文字之友當近，能決疑難故。五、寂寞枯槁之友當近，能恬進取故。六、謙卑忍辱之友當近，能銷我慢故。七、直心忠告之友當近，能抑諸過故。八、勇猛精進之友當近，能速道果故。九、輕財好施之友當近，能破大慳故。十、仁慈覆物，不惜身命之友當近，能摧人我等執故。若無如是凈侶，即當屏人獨處，自辦道業。以像設為師，以經論為侶，其他嬉戲之徒，寧絕勿通。如人園中雖無佳花，不植臭草，以無益賞心，徒增厭穢

【現代漢語翻譯】現代漢語譯本：應當遠離以下之處：一、譏諷古今，在長短上互相較量。二、講說沒有意義的道理。三、義理的解釋家互相爭鬥名相，自誇小聰明。四、宗門禪宗的狂妄解釋，空談頓悟，輕視戒律。這些都與擾亂修道的魔無異，所以應當遠離。修行人如果遠離這些地方，一切修道的事業，就能成就。

九、清凈的同伴：一切覺悟的機緣，沒有善友就不能引發；一切惡法，沒有善友就不能止息；如同車子的兩個輪子，去掉一個就會傾倒。因此，世間的文字和各種戲論之法，尚且需要同心印證，何況是立志追求無上大道。《因緣經》說：『譬如風的性質雖然是空，但經過旃檀林（chandana-林，一種香木）和薝蔔林（campaka-林，一種香花），吹來的風就帶有妙香；如果經過糞穢和臭尸，吹來的風就變得臭。不如把乾淨的衣服放在香篋里，拿出來衣服就是香的；如果放在臭的地方，衣服也會隨著變臭。』朋友也是這樣。因此，修行求友，應當嚴格區分清凈和污穢。一、山林間適意的同伴應當親近，能止息躁動的心。二、嚴持戒律的同伴應當親近，能淡泊各種慾望。三、智慧廣大的同伴應當親近，能脫離迷惑的困境。四、精通文字的同伴應當親近，能解決疑問和困難。五、寂寞枯槁的同伴應當親近，能安於恬淡而減少進取之心。六、謙卑忍辱的同伴應當親近，能消除我慢。七、直率忠告的同伴應當親近，能抑制各種過失。八、勇猛精進的同伴應當親近，能快速成就道果。九、輕視錢財、喜好施捨的同伴應當親近，能破除大的慳吝。十、仁慈關懷萬物，不吝惜身命的同伴應當親近，能摧毀人我等執著。如果沒有這樣的清凈同伴，就應當避開人群獨自修行，自己完成修道的事業。把佛像作為老師，把經論作為同伴，對於其他嬉戲之徒，寧可斷絕關係也不要來往。如同在園中即使沒有好的花，也不要種植臭草，因為它無益於賞心悅目，只會增加厭惡和污穢。 English version: One should stay away from the following: 1. Criticizing the past and present, comparing lengths and shortcomings. 2. Speaking of meaningless doctrines. 3. Those who interpret doctrines and fight over terminology, boasting of petty intelligence. 4. Wild interpretations of the Zen school (宗門-zōngmén), idly discussing sudden enlightenment, and belittling precepts. These are no different from demons that disturb the path, so one should stay away from them. If a practitioner stays away from these places, all endeavors on the path will be accomplished.

Pure companions: All opportunities for awakening cannot arise without good friends; all evil deeds cannot be stopped without good friends; like the two wheels of a cart, if one is removed, it will fall. Therefore, worldly writings and various playful doctrines still need to be confirmed with a like mind, let alone aspiring to the unsurpassed Great Path. The Karma Sutra (因緣經-Yīnyuán jīng) says: 'For example, although the nature of wind is empty, if it passes through a sandalwood forest (旃檀林-chandana-lín, a fragrant wood) and a champak forest (薝蔔林-zhānbǔ-lín, a fragrant flower), the wind that blows will have a wonderful fragrance; if it passes through filth and stinking corpses, the wind will become foul. It is better to put clean clothes in a fragrant chest; when the clothes are taken out, they will be fragrant; if they are placed in a foul place, the clothes will also become foul.' Friends are also like this. Therefore, when seeking friends on the path, one should strictly distinguish between purity and impurity. 1. One should be close to companions who are comfortable in the mountains and forests, as they can stop restless minds. 2. One should be close to companions who strictly uphold the precepts, as they can dilute various desires. 3. One should be close to companions with great wisdom, as they can escape the maze of delusion. 4. One should be close to companions who are well-versed in the scriptures, as they can resolve doubts and difficulties. 5. One should be close to companions who are solitary and austere, as they can be content with tranquility and reduce ambition. 6. One should be close to companions who are humble and patient, as they can eliminate arrogance. 7. One should be close to companions who are straightforward and give honest advice, as they can suppress various faults. 8. One should be close to companions who are courageous and diligent, as they can quickly achieve the fruit of the path. 9. One should be close to companions who despise wealth and love to give, as they can break great stinginess. 10. One should be close to companions who are kind and care for all things, not sparing their own lives, as they can destroy attachments to self and others. If there are no such pure companions, one should avoid people and practice alone, accomplishing the work of the path by oneself. Take the Buddha image as a teacher, and the scriptures as companions; as for other playful people, it is better to cut off relations than to associate with them. Just as in a garden, even if there are no beautiful flowers, one should not plant stinking weeds, because they are of no benefit to pleasing the eye, and only increase disgust and filth.

【English Translation】 One should stay away from the following: 1. Criticizing the past and present, comparing lengths and shortcomings. 2. Speaking of meaningless doctrines. 3. Those who interpret doctrines and fight over terminology, boasting of petty intelligence. 4. Wild interpretations of the Zen school (宗門-zōngmén), idly discussing sudden enlightenment, and belittling precepts. These are no different from demons that disturb the path, so one should stay away from them. If a practitioner stays away from these places, all endeavors on the path will be accomplished. 9. Pure companions: All opportunities for awakening cannot arise without good friends; all evil deeds cannot be stopped without good friends; like the two wheels of a cart, if one is removed, it will fall. Therefore, worldly writings and various playful doctrines still need to be confirmed with a like mind, let alone aspiring to the unsurpassed Great Path. The Karma Sutra (因緣經-Yīnyuán jīng) says: 'For example, although the nature of wind is empty, if it passes through a sandalwood forest (旃檀林-chandana-lín, a fragrant wood) and a champak forest (薝蔔林-zhānbǔ-lín, a fragrant flower), the wind that blows will have a wonderful fragrance; if it passes through filth and stinking corpses, the wind will become foul. It is better to put clean clothes in a fragrant chest; when the clothes are taken out, they will be fragrant; if they are placed in a foul place, the clothes will also become foul.' Friends are also like this. Therefore, when seeking friends on the path, one should strictly distinguish between purity and impurity. 1. One should be close to companions who are comfortable in the mountains and forests, as they can stop restless minds. 2. One should be close to companions who strictly uphold the precepts, as they can dilute various desires. 3. One should be close to companions with great wisdom, as they can escape the maze of delusion. 4. One should be close to companions who are well-versed in the scriptures, as they can resolve doubts and difficulties. 5. One should be close to companions who are solitary and austere, as they can be content with tranquility and reduce ambition. 6. One should be close to companions who are humble and patient, as they can eliminate arrogance. 7. One should be close to companions who are straightforward and give honest advice, as they can suppress various faults. 8. One should be close to companions who are courageous and diligent, as they can quickly achieve the fruit of the path. 9. One should be close to companions who despise wealth and love to give, as they can break great stinginess. 10. One should be close to companions who are kind and care for all things, not sparing their own lives, as they can destroy attachments to self and others. If there are no such pure companions, one should avoid people and practice alone, accomplishing the work of the path by oneself. Take the Buddha image as a teacher, and the scriptures as companions; as for other playful people, it is better to cut off relations than to associate with them. Just as in a garden, even if there are no beautiful flowers, one should not plant stinking weeds, because they are of no benefit to pleasing the eye, and only increase disgust and filth.

故。

十、不定凈者，一切眾生根器利鈍不同，如上諸法皆是上根利器，方得具足，是故如來有異方便，開九品之門，分上中下修習三等。一者、或解義諦，未全伏惑，或不深解，但能誦讀諸經故。二者、或但依語生信，或因他生信，或遇貧窮折辱生信故。三者、或觀金像，或隨意觀一相故。四者、或晨朝十念百念，乃至千念故。五者、或但懺諸粗重習氣，及十不善業故。六者、或為怖生死，發願往生；或遇苦難，發願往生，但不得作人天及諸福德愿故。七者、或但持八戒五戒，乃至但戒殺盜淫妄故。八者、一切喧場不能卒離，但時時生厭離心故。九者、于諸世法中人不能即斷，但不隨順故。十者、如《觀經》下品中說，或但臨終十念故。如上諸法，但能至心受持一法者，皆得往生，唯不得疑信相參，若有疑者，一切諸行悉不成就。如人夜中獨趨遠道，不得生疑。是故眾生聞法疑者，不如不聞。何以故？彼無聞者，但不聞法，非有障難，此則自作障難故。

西方合論卷之九(終) 大正藏第 47 冊 No. 1976 西方合論

西方合論卷之十

第十釋異門

夫西方大旨，經中自明；凈土要門，諸論具釋。如天親、智者、海東、越溪等，皆抉發幽微，舉揚宗趣；近則云棲和尚

【現代漢語翻譯】現代漢語譯本因此。

十、不定凈：一切眾生的根器有銳利和遲鈍的不同，像上面所說的各種修行方法，都是上等根器的人才能完全具足的。因此，如來佛有不同的方便法門，開啟九品往生之門，分為上、中、下三種等級來修習。第一種，或許理解了義理，但未能完全降伏煩惱；或者不深入理解義理，但能誦讀各種經典。第二種，或許只是因為聽聞佛語而生起信心，或許因為他人勸說而生起信心，或許因為遭遇貧窮困苦而生起信心。第三種，或許觀想佛的金像，或許隨意觀想一個形象。第四種，或許早晨念十聲、百聲，乃至千聲佛號。第五種，或許只是懺悔各種粗重的習氣，以及十種不善業。第六種，或許因為害怕生死輪迴，發願往生西方極樂世界；或許因為遭遇苦難，發願往生西方極樂世界，但不能發求人天福報的愿。第七種，或許只是持守八關齋戒、五戒，乃至只是戒殺、盜、淫、妄。第八種，即使身處喧鬧的場所無法立刻離開，但時時生起厭離之心。第九種，對於世間法不能立刻斷除，但不隨順世間法。第十種，如《觀無量壽經》下品中所說，或許只是臨終時念十聲佛號。像上面所說的各種修行方法，只要能至誠懇切地受持其中一種，都能往生西方極樂世界，唯獨不能懷疑和信心相互摻雜，如果心有懷疑，一切修行都不能成就。就像人在夜晚獨自走在遙遠的路途上，不能產生懷疑。因此，眾生聽聞佛法后產生懷疑，還不如不聽聞。為什麼呢？那些沒有聽聞佛法的人，只是沒有聽聞佛法，並沒有什麼障礙，而產生懷疑的人，則是自己給自己製造了障礙。

《西方合論》卷九（終）《大正藏》第47冊 No. 1976 《西方合論》

《西方合論》卷十

第十解釋不同的法門

關於西方極樂世界的大旨，經典中已經明白地說明；往生凈土的重要法門，各種論著也已經詳細地解釋。像天親（Vasubandhu）、智者（Zhiyi）、海東（Haedong，指新羅元曉大師）、越溪（Yuexi）等，都闡發了幽深的奧秘，弘揚了宗門的旨趣；近代的云棲和尚（Yunqi，指蓮池大師）

【English Translation】 English version Therefore.

Uncertain Purity: All sentient beings have different capacities, some sharp and some dull. The above-mentioned practices are fully attainable only by those with superior and sharp faculties. Therefore, the Tathagata has different expedient means, opening the door to the Nine Grades of Rebirth, dividing them into upper, middle, and lower three levels for practice. First, perhaps they understand the profound meaning but have not completely subdued their afflictions, or perhaps they do not deeply understand the meaning but can recite the various sutras. Second, perhaps they generate faith simply by hearing the Buddha's words, or perhaps they generate faith through the persuasion of others, or perhaps they generate faith because of encountering poverty and humiliation. Third, perhaps they contemplate the golden image of the Buddha, or perhaps they contemplate any image at will. Fourth, perhaps they recite the Buddha's name ten times, a hundred times, or even a thousand times in the morning. Fifth, perhaps they only repent of their various gross and heavy habitual tendencies and the ten unwholesome karmas. Sixth, perhaps because they fear the cycle of birth and death, they vow to be reborn in the Western Pure Land; or perhaps because they encounter suffering and hardship, they vow to be reborn in the Western Pure Land, but they must not make vows for human or heavenly blessings. Seventh, perhaps they only uphold the Eight Precepts, the Five Precepts, or even just abstain from killing, stealing, sexual misconduct, and lying. Eighth, even though they cannot immediately leave noisy places, they constantly generate a mind of aversion and detachment. Ninth, they cannot immediately cut off worldly affairs, but they do not follow them. Tenth, as described in the Lower Grade of Rebirth in the Contemplation Sutra (Guanjing), perhaps they only recite the Buddha's name ten times at the time of death. Among the above-mentioned practices, as long as one can sincerely uphold one of them, one can be reborn in the Western Pure Land, but one must not mix doubt with faith. If there is doubt, all practices will not be accomplished. It is like a person walking alone on a distant road at night, who must not have doubts. Therefore, sentient beings who hear the Dharma and then doubt are better off not hearing it. Why? Those who have not heard the Dharma have simply not heard it and have no obstacles, while those who doubt create obstacles for themselves.

Collected Essays on the Western Pure Land, Scroll 9 (End) Taisho Tripitaka, Volume 47, No. 1976, Collected Essays on the Western Pure Land

Collected Essays on the Western Pure Land, Scroll 10

Chapter 10: Explanation of Different Approaches

The main principles of the Western Pure Land are clearly explained in the sutras; the essential methods for rebirth in the Pure Land are fully explained in various treatises. Like Vasubandhu (Tianqin), Zhiyi (智者), Haedong (海東, referring to Wonhyo of Silla), Yuexi (越溪), etc., they have all elucidated profound mysteries and promoted the tenets of the school; recently, the Venerable Yunqi (云棲, referring to Master Lianchi)

，所著小本疏鈔，條分類析，精宏淵博，真照夜途之長炬，截苦海之輕舟。諸師所發，已無餘蘊。但諸經中，隨時立教，逗根說義，時有差別，致生學者疑畏。今略為拈出，博採諸論，附以管見，會歸一處，以便參攻。

一、剎土遠近釋。　二、身城大小釋。

三、壽量多少釋。　四、花輪大小釋。

五、日月有無釋。　六、二乘有無釋。

七、婦女有無釋。　八、發心大小釋。

九、疑城胎生釋。　十、五逆往生釋。

一、剎土遠近者，問：「大小本經，皆云西方去此十萬億剎，《觀經》獨云：『阿彌陀佛，去此不遠。』二說誰正？」釋：「以遠近無定故，故言亦遠亦近。何故？凡言某方者，某方至某方，至某方幾城幾剎者，是從色身建立；身相虛故，是故所計方向道里，亦皆不實，不得言誰近誰遠。如滇人言燕地遠，是從滇計故，燕實無遠；齊人言燕地近，是從齊計故，燕實無近。又如十步之地，蟻子即遠，大象即近，不應言遠是實。何故？是地不當從蟻計故。亦不應言近是實。何故？是地不當從象計故。又則計十步者，亦非是寔，何故？是地既不從蟻不從象，亦不當從人計故。《智度論》曰：『隨世俗所傳，故說有方，方實不可得。』問曰：『何以言無方是方，亦有亦常

【現代漢語翻譯】現代漢語譯本：他所著的小本疏鈔，條分縷析，精深宏大淵博，真像是照亮黑夜道路的長明火炬，截斷痛苦海洋的輕快舟船。各位大師所闡發的，已經沒有剩餘的奧義。但是各部經典中，隨著時機而設立教義，針對不同根器的眾生宣說義理，有時會有差別，導致學習的人產生疑惑和畏懼。現在我略微提出來，廣泛採納各家論述，附加上我個人的見解，彙集到一處，以便大家參考研究。

一、剎土遠近的解釋。二、身城大小的解釋。

三、壽量多少的解釋。四、花輪大小的解釋。

五、日月有無的解釋。六、二乘有無的解釋。

七、婦女有無的解釋。八、發心大小的解釋。

九、疑城胎生的解釋。十、五逆往生的解釋。

一、關於剎土遠近的解釋，有人問：『《無量壽經》的大小本，都說西方距離此地有十萬億剎（kṣetra，佛土），《觀無量壽經》卻單獨說：『阿彌陀佛（Amitābha），距離此地不遠。』這兩種說法哪一種是正確的？』我的解釋是：『因為遠近沒有定論，所以說既遠也近。為什麼這樣說呢？凡是說到某個方向，從某個方向到某個方向，到某個方向有多少城多少剎，都是從色身（rūpakāya）的角度來建立的；而色身是虛幻不實的，因此所計算的方向和路程，也都是不真實的，不能說誰近誰遠。比如滇地的人說燕地遠，是從滇地的角度來計算的，燕地實際上並沒有遠；齊地的人說燕地近，是從齊地的角度來計算的，燕地實際上並沒有近。又比如十步遠的地方，對於螞蟻來說就很遠，對於大象來說就很近，不應該說遠是真實的。為什麼呢？因為這塊地不應該從螞蟻的角度來計算。也不應該說近是真實的。為什麼呢？因為這塊地不應該從大象的角度來計算。那麼計算十步遠的人，也不是真實的，為什麼呢？因為這塊地既不從螞蟻的角度，也不從大象的角度，也不應該從人的角度來計算。《大智度論》說：『隨著世俗所流傳的說法，所以說有方向，方向實際上是不可得的。』有人問：『為什麼說沒有方向才是方向，也是有也是常

【English Translation】 English version: The small commentary and notes he authored meticulously categorized and analyzed, demonstrating profound, vast, and erudite knowledge. It truly serves as a bright torch illuminating the path in the darkness, and a swift boat cutting through the sea of suffering. The teachings expounded by various masters leave nothing further to be explored. However, within the various sutras, teachings are established according to the circumstances, and doctrines are explained to suit the capacities of different beings. These teachings sometimes differ, causing students to feel doubt and apprehension. Now, I will briefly extract these points, extensively drawing from various treatises, and adding my own humble insights, to gather them in one place for convenient reference and study.

Explanation of the Distance of Buddha-fields (kṣetra). 2. Explanation of the Size of the Body-City.
Explanation of the Length of Lifespan. 4. Explanation of the Size of the Flower-Wheel.
Explanation of the Existence or Non-existence of the Sun and Moon. 6. Explanation of the Existence or Non-existence of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna).
Explanation of the Existence or Non-existence of Women. 8. Explanation of the Magnitude of the Aspiration (Bodhicitta).
Explanation of Birth in the Womb in the City of Doubt. 10. Explanation of Rebirth after Committing the Five Heinous Offenses (pañcānantarya).
Regarding the explanation of the distance of Buddha-fields, someone asks: 'Both the larger and smaller versions of the Amitāyus Sūtra state that the Western Pure Land is ten trillion kṣetras (Buddha-fields) away from here, while the Contemplation Sutra alone says: 'Amitābha (Amitābha), is not far from here.' Which of these two statements is correct?' My explanation is: 'Because distance has no fixed definition, it is said to be both far and near. Why is this so? Whenever a direction is mentioned, from one direction to another, with a certain number of cities and kṣetras, it is established from the perspective of the physical body (rūpakāya); and because the physical body is illusory, the calculated directions and distances are also unreal, and one cannot say which is near or far. For example, someone from Yunnan says that Yan is far away, because it is calculated from the perspective of Yunnan, but Yan is not actually far. Someone from Qi says that Yan is near, because it is calculated from the perspective of Qi, but Yan is not actually near. Furthermore, a distance of ten steps is far for an ant, but near for an elephant. One should not say that 'far' is the reality. Why not? Because the ground should not be measured from the perspective of an ant. Nor should one say that 'near' is the reality. Why not? Because the ground should not be measured from the perspective of an elephant. Therefore, the person who measures ten steps is also not real. Why not? Because the ground is neither from the perspective of an ant, nor from the perspective of an elephant, nor should it be measured from the perspective of a human. The Mahāprajñāpāramitāśāstra says: 'According to what is transmitted in the world, it is said that there are directions, but directions are actually unattainable.' Someone asks: 'Why is it said that no direction is direction, and is both existent and permanent

？如經中說日出處是東方，日沒處是西方，日行處是南方，日不行處是北方。日有三分合，若前合，若今合，若后合，隨方日分，初合是東方，南方西方亦如是，日不行處是無分。』答曰：『不然。須彌山在四域之中，日繞須彌照四天下。郁怛羅越日中，是弗婆提日出，于弗婆提人是東方；弗婆提日中，是閻浮提日出，于閻浮提人是東方，是實無初。何以故？一切方皆東方，皆南方，皆西方，皆北方。汝言日出處是東方，日行處是南方，日沒處是西方，日不行處是北方，是事不然。』問曰：『我說一國中方相，汝以四國為難。以是故東方非無初。』答曰：『若一國中日與東方合，是為有邊，有邊故無常，無常故是不遍，以是故但有方名而無實。是則方所尚不可得，豈有程途？然亦不廢方所及程途故，何故？以不當從閻浮提計，亦可即閻浮提計故。如日雖非東西出沒，亦可言東出西沒故。』」

二、身城大小者，問：「《聲王經》曰：『阿彌陀佛與聲聞俱，其國號曰清泰。聖王所住，其城縱廣十千由旬。』《觀經》曰：『佛身高六十萬億那由他恒河沙由旬，眉間白毫右旋宛轉如五須彌山，佛眼如四大海水。』今計一海八萬四千由旬，四海合三十三萬六千由旬。身過其眼五百六十萬由旬，計所住城，尚少於眼三十二

【現代漢語翻譯】現代漢語譯本問：『經中說太陽升起的地方是東方，太陽落下的地方是西方，太陽執行的地方是南方，太陽不執行的地方是北方。太陽有三個部分聚合，無論是過去聚合，現在聚合，還是未來聚合，隨著方位太陽劃分，最初聚合的地方是東方，南方西方也是這樣，太陽不執行的地方是沒有劃分。』答：『不是這樣的。須彌山（Sumeru）在四個區域的中心，太陽圍繞須彌山照耀四個天下。郁怛羅越（Uttarakuru）是中午，是弗婆提（Purva-videha）太陽升起的時候，對於弗婆提人來說是東方；弗婆提是中午，是閻浮提（Jambudvipa）太陽升起的時候，對於閻浮提人來說是東方，實際上沒有最初。為什麼呢？一切方位都是東方，都是南方，都是西方，都是北方。你說太陽升起的地方是東方，太陽執行的地方是南方，太陽落下的地方是西方，太陽不執行的地方是北方，這種說法是不對的。』問：『我說的是一個國家中的方位，你用四個國家來反駁。因此東方並非沒有最初。』答：『如果一個國家中太陽與東方聚合，這就是有邊際，有邊際所以是無常的，無常所以是不普遍的，因此只有方位的名稱而沒有實際。這樣方位尚且不可得，哪裡有路程呢？然而也不廢棄方位和路程，為什麼呢？因為不應當從閻浮提來計算，也可以就閻浮提來計算。如同太陽雖然不是從東西方升起落下，也可以說從東方升起西方落下。』二、身城大小：問：『《聲王經》說：『阿彌陀佛（Amitabha）與聲聞（Sravaka）在一起，他的國名叫清泰。聖王所居住的城池縱橫十千由旬（Yojana）。』《觀經》說：『佛身高六十萬億那由他（Nayuta）恒河沙由旬，眉間白毫右旋宛轉如同五座須彌山，佛眼如同四大海水。』現在計算一個海是八萬四千由旬，四個海加起來是三十三萬六千由旬。身超過眼睛五百六十萬由旬，計算所居住的城池，還少於眼睛三十二

【English Translation】 English version Question: 'As the sutra says, the place where the sun rises is the East, the place where the sun sets is the West, the place where the sun travels is the South, and the place where the sun does not travel is the North. The sun has three parts that converge, whether it's a past convergence, a present convergence, or a future convergence. According to the direction of the sun's division, the initial convergence is the East, and the South and West are the same. The place where the sun does not travel has no division.' Answer: 'That's not right. Mount Sumeru (Sumeru) is in the center of the four regions, and the sun revolves around Mount Sumeru, illuminating the four continents. When it's noon in Uttarakuru (Uttarakuru), it's sunrise in Purva-videha (Purva-videha), so for the people of Purva-videha, it's the East; when it's noon in Purva-videha, it's sunrise in Jambudvipa (Jambudvipa), so for the people of Jambudvipa, it's the East. In reality, there is no beginning. Why? All directions are East, all are South, all are West, and all are North. Your statement that the place where the sun rises is the East, the place where the sun travels is the South, the place where the sun sets is the West, and the place where the sun does not travel is the North is incorrect.' Question: 'I'm talking about the directions within one country, and you're refuting me with four countries. Therefore, the East is not without a beginning.' Answer: 'If the sun converges with the East in one country, then it has a boundary. Because it has a boundary, it is impermanent. Because it is impermanent, it is not universal. Therefore, there is only the name of a direction but no reality. In that case, even the direction is unattainable, so how can there be a journey? However, we don't abandon directions and journeys. Why? Because we shouldn't calculate from Jambudvipa, but we can also calculate from Jambudvipa. Just as although the sun doesn't rise and set from the East and West, we can still say that it rises in the East and sets in the West.' Two, the size of the body and the city: Question: 'The 'Sound King Sutra' says: 'Amitabha Buddha (Amitabha) is with the Sravakas (Sravaka), and his country is called Qingtai. The city where the Holy King resides is ten thousand yojanas (Yojana) in length and width.' The 'Contemplation Sutra' says: 'The Buddha's height is six hundred trillion nayutas (Nayuta) of Ganges sand yojanas, and the white hair between his eyebrows spirals to the right like five Mount Sumerus. The Buddha's eyes are like the four great seas.' Now, calculating one sea as eighty-four thousand yojanas, the four seas together are three hundred thirty-six thousand yojanas. The body exceeds the eyes by five million six hundred thousand yojanas, and calculating the city where he resides, it is still less than the eyes by thirty-two

萬六千由旬，何況其身，不應身城懸絕如是。」釋：「海東《疏》中，亦有此問。《疏》曰：『彼佛有眾多城，隨眾大小城亦大小。大城之中，示以大身，小城之中，現以小身。《聲王經》言「十千由旬」者，是與聲聞俱住之城，當知佛身相當而住。《觀經》所說身高大者，當知其城亦隨廣大，與諸大眾俱住處。』故先德云：『《法華》中凈光莊嚴土，唯演頓故；《凈名》中眾香佛土，純菩薩故，所以彼佛但現高大之身。若安養土，頓漸俱談，聲聞菩薩共為僧故，故使佛示生身法身二種之相，三十二相，通於生法，大小共見；若八萬相，局在法身，大乘賢聖，方得見也。』是故應以藏塵尊特之相得四益者，佛為稱機現藏塵尊特身；應以八萬尊特之相得四益者，佛為稱機現八萬尊特身；應以三十二尊特之相得四益者，佛為稱機現三十二尊特身。如毗盧遮那，聲聞視聽，隔于對顏，不妨菩薩，更見大身。何故？佛身隨所被機，大小如日，光隨隙分大分小，而是日光無大小故。」

三、壽量多少者，經云：「彼佛壽命無量無邊阿僧祇劫。」又云：「彼佛至般泥洹時，觀世音菩薩乃當作佛。」既當入滅，即是有量。釋：「先德云：『藏通補處彰佛有量；別圓補處顯佛無量。以十方三世一切如來，更無彼此，迭相見故；同

【現代漢語翻譯】現代漢語譯本：『一萬六千由旬（Yojana，古印度長度單位），何況佛的身軀，不應佛所居住的城池懸殊如此。』釋：『海東《疏》中，也有此問。《疏》曰：『彼佛有眾多城池，隨著大眾的大小，城池也大小不一。大城之中，示現大身，小城之中，現小身。《聲王經》說「十千由旬」的，是與聲聞（Śrāvaka，聽聞佛法而證悟的弟子）一同居住的城池，應當知道佛身是相當而住的。《觀經》所說身高大的，應當知道那城池也隨著廣大，是與諸大眾一同居住的地方。』所以先德說：『《法華經》（Lotus Sūtra）中的凈光莊嚴土，唯獨演說頓悟之法；《維摩詰經》（Vimalakīrti Sūtra）中的眾香佛土，純粹是菩薩（Bodhisattva，立志成佛的修行者）的緣故，所以彼佛只現高大之身。如果安養土（Sukhavati，極樂凈土），頓悟漸悟都談，聲聞菩薩共同作為僧眾，所以佛示現生身法身兩種相，三十二相（Lakṣaṇa，佛的三十二種殊勝的身體特徵），通於生身法身，大小都能見到；如果八萬相，侷限在法身，大乘（Mahāyāna，佛教的主要流派之一）賢聖，才能得見。』因此，應當以藏塵尊特之相（佛的微細的化身）得到四種利益的人，佛為他稱合機宜地現藏塵尊特身；應當以八萬尊特之相得到四種利益的人，佛為他稱合機宜地現八萬尊特身；應當以三十二尊特之相得到四種利益的人，佛為他稱合機宜地現三十二尊特身。如同毗盧遮那佛（Vairocana，光明遍照佛），聲聞視聽，隔于對面，不妨礙菩薩，更能見到大身。為什麼呢？佛身隨著所被教化的根機，大小如太陽，光隨著縫隙而分大小，但是日光本身沒有大小。』三、壽命多少呢，經中說：『彼佛壽命無量無邊阿僧祇劫（Asaṃkhya，極大的數字單位）。』又說：『彼佛到般涅槃（Parinirvana，完全的涅槃）時，觀世音菩薩（Avalokiteśvara，觀音菩薩）乃當作佛。』既然將要入滅，就是有量。釋：『先德說：『藏通補處彰顯佛有量；別圓補處顯示佛無量。以十方三世一切如來（Tathāgata，佛的稱號之一），更無彼此，互相見到；同』

【English Translation】 English version: 'Sixteen thousand yojanas (Yojana, an ancient Indian unit of distance), how much more so the Buddha's body, it should not be that the city where the Buddha resides is so disparate.' Explanation: 'In the 'Commentary' from Hae-dong, there is also this question. The 'Commentary' says: 'That Buddha has many cities, and according to the size of the multitude, the cities are also of different sizes. In the large cities, he manifests a large body, and in the small cities, he manifests a small body. The 'Sound King Sutra' says 'ten thousand yojanas,' which refers to the city where he dwells together with the Śrāvakas (disciples who attain enlightenment by hearing the Buddha's teachings), and it should be known that the Buddha's body dwells accordingly. The 'Contemplation Sutra' speaks of a tall body, and it should be known that the city also becomes vast accordingly, which is the place where he dwells together with the great multitude.' Therefore, the ancient worthies said: 'The Pure Light Adorned Land in the 'Lotus Sutra' only expounds the sudden enlightenment; the Fragrant Buddha Land in the 'Vimalakīrti Sutra' is purely for Bodhisattvas (beings who aspire to become Buddhas), so that Buddha only manifests a tall body. If the Land of Bliss (Sukhavati, the Pure Land of Ultimate Bliss) discusses both sudden and gradual enlightenment, and Śrāvakas and Bodhisattvas are together as the Sangha (Buddhist monastic community), then the Buddha manifests both the manifested body and the Dharma body, the thirty-two marks (Lakṣaṇa, the thirty-two auspicious marks of a Buddha) are common to both the manifested body and the Dharma body, and both large and small can see them; if there are eighty thousand marks, they are limited to the Dharma body, and only the sages of the Mahāyāna (the Great Vehicle, one of the major branches of Buddhism) can see them.' Therefore, for those who should attain the four benefits with the hidden dust honored special marks (subtle emanations of the Buddha), the Buddha manifests the hidden dust honored special body in accordance with their capacity; for those who should attain the four benefits with the eighty thousand honored special marks, the Buddha manifests the eighty thousand honored special body in accordance with their capacity; for those who should attain the four benefits with the thirty-two honored special marks, the Buddha manifests the thirty-two honored special body in accordance with their capacity. Like Vairocana Buddha (the Buddha of Cosmic Light), the Śrāvakas' seeing and hearing are separated from facing him directly, but it does not hinder the Bodhisattvas from seeing the large body even more. Why? The Buddha's body is like the sun, large or small according to the capacity of those being taught, and the light is divided into large or small according to the gaps, but the sunlight itself is neither large nor small.' Three, regarding the length of life, the sutra says: 'That Buddha's life is immeasurable and boundless asaṃkhya kalpas (Asaṃkhya, countless eons).' It also says: 'When that Buddha enters Parinirvana (final nirvana), Avalokiteśvara Bodhisattva (the Bodhisattva of Compassion) will then become a Buddha.' Since he will enter extinction, it is finite. Explanation: 'The ancient worthies said: 'The Tripitaka and Common teachings reveal that the Buddha is finite; the Distinct and Perfect teachings reveal that the Buddha is infinite. Because all the Tathāgatas (another name for the Buddha) of the ten directions and three times have no difference between each other and see each other; the same'

一法身，一智慧故。菩薩機忘，如來應息，名補佛處，實異藏通，前佛定滅，后佛定生。故《金光明》四佛降室，《疏》乃釋云：「若見四佛同尊特身，一身一智慧，即是常身，弟子眾一故；若見四佛佛身不同，即是應化，弟子眾多故。」』故知全法界身，非生非滅，豈得豎分當現，橫論彼此；既非生滅，無量義成。且凈佛剎中，摩剎水樹，皆是佛身故。經中雲：『是諸眾鳥，皆是阿彌陀佛變化所作。』《智度論》曰：『眾生甚多，若佛處處現身，眾生不信謂為幻化，心不敬重；有眾生從人聞法，心不開悟，若從畜生聞法，則便信受。如《本生經》說：菩薩受畜生身為人說法，人以說法希有故，無不信受。有人謂畜生是有情之物，以樹木無心而有音聲，則皆信受。』以是故水樹禽鳥，皆是佛身變現故。若佛壽量有盡者，道場國土及諸水鳥音聲，亦應有盡。若有盡者，不應有補；若無盡者，不應言滅。如虛空分齊，非有分齊，非無分齊，以不思議智照之可得。」

四、花輪大小者，小本曰：「池中蓮華，大如車輪。」《觀經》云：「一一池中有六十億七寶蓮華，團圓正等，十二由旬。」大本云：「池中蓮華，或一由旬，乃至百由旬千由旬。」夫人世車輪，大不逾丈，縱復輪王千輻金輪，縱廣不過一由旬，何得大小

【現代漢語翻譯】現代漢語譯本：一法身，是因為只有一個智慧的緣故。菩薩的機用已經忘卻，如來的應化也止息了，這被稱為補佛處（指彌勒菩薩將要成佛的地方），實際上不同於藏教和通教的說法，前佛必定滅度，后佛必定出生。所以《金光明經》中四佛降臨室內，《疏》中解釋說：『如果見到四佛具有相同的尊特之身，一身一智慧，這就是常身佛，弟子眾也是一體的緣故；如果見到四佛的佛身不同，那就是應化身，弟子眾多的緣故。』因此可知全法界身，非生非滅，怎麼能豎向劃分當今和未來，橫向議論彼此的差別呢？既然不是生滅法，無量義就成立了。而且在清凈的佛剎中，即使是細小的塵土、水流、樹木，都是佛身顯現的緣故。經中說：『這些眾鳥，都是阿彌陀佛變化所作。』《智度論》說：『眾生非常多，如果佛在處處顯現佛身，眾生反而不相信，認為那是幻化，心中不敬重；有些眾生從人那裡聽聞佛法，心不開悟，如果從畜生那裡聽聞佛法，反而會信受。如《本生經》所說：菩薩示現畜生身為人說法，人們因為畜生說法這件事很稀有，所以沒有不信受的。有人認為畜生是有情之物，如果樹木這些無情之物發出音聲，人們反而都會信受。』因此水、樹、禽鳥，都是佛身變現的緣故。如果佛的壽命有盡頭，那麼道場、國土以及各種水鳥的聲音，也應該有盡頭。如果有盡頭，就不應該有補佛處；如果沒有盡頭，就不應該說滅度。如同虛空的分界，不能說有分界，也不能說沒有分界，只能用不可思議的智慧去照見。" 四、關於蓮花的大小，《小本阿彌陀經》說：『池中的蓮花，大如車輪。』《觀無量壽經》說：『每一個池中都有六十億七寶蓮花，團圓端正，有十二由旬（古印度長度單位）。』《大本阿彌陀經》說：『池中的蓮花，或者有一由旬，乃至一百由旬、一千由旬。』人世間的車輪，大小不超過一丈，即使是轉輪聖王的千輻金輪，縱橫也不過一由旬，怎麼會有大小的差別呢？

【English Translation】 English version: One Dharmakaya (法身, Dharma body), is because of one wisdom. The Bodhisattva's (菩薩) function is forgotten, and the Tathagata's (如來, Thus Come One) response ceases. This is called the position of the Buddha-successor (補佛處, the place where the next Buddha will appear, referring to Maitreya Bodhisattva), which is actually different from the teachings of the Tripitaka (藏) and Common (通) schools. The previous Buddha will definitely pass away, and the next Buddha will definitely be born. Therefore, in the Golden Light Sutra (金光明經), four Buddhas descend into the chamber. The commentary explains: 'If you see the four Buddhas with the same honorable body, one body and one wisdom, that is the eternal body, because the assembly of disciples is also one; if you see the four Buddhas with different bodies, that is the manifested body, because the assembly of disciples is numerous.' Therefore, it can be known that the entire Dharmadhatu (法界, Dharma Realm) body is neither born nor dies. How can we vertically divide the present and the future, and horizontally discuss the differences between each other? Since it is not subject to birth and death, the meaning of immeasurability is established. Moreover, in the pure Buddha-land, even the smallest dust, water, and trees are manifestations of the Buddha's body. The sutra says: 'These birds are all created by Amitabha Buddha (阿彌陀佛) through transformation.' The Mahaprajnaparamita Sastra (智度論) says: 'There are many sentient beings. If the Buddha appears everywhere, sentient beings will not believe it, thinking it is an illusion, and will not respect it in their hearts. Some sentient beings do not awaken when they hear the Dharma (佛法) from humans, but if they hear the Dharma from animals, they will believe and accept it. As the Jataka Tales (本生經) say: The Bodhisattva manifests as an animal to teach the Dharma to humans. Because the teaching of the Dharma by an animal is rare, everyone believes and accepts it. Some people believe that animals are sentient beings, and if trees, which are inanimate objects, make sounds, they will all believe it.' Therefore, water, trees, and birds are all transformations of the Buddha's body. If the Buddha's lifespan has an end, then the Bodhimanda (道場, place of enlightenment), the land, and the sounds of various water birds should also have an end. If there is an end, there should be no position of the Buddha-successor; if there is no end, there should be no talk of passing away. Like the boundaries of space, it cannot be said to have boundaries, nor can it be said to have no boundaries, but can only be illuminated by inconceivable wisdom." Four, regarding the size of the lotus flowers, the Smaller Sukhavativyuha Sutra (小本阿彌陀經) says: 'The lotus flowers in the pond are as large as chariot wheels.' The Contemplation Sutra (觀無量壽經) says: 'In each pond, there are sixty billion jeweled lotus flowers, perfectly round and equal, twelve yojanas (由旬, ancient Indian unit of distance) in size.' The Larger Sukhavativyuha Sutra (大本阿彌陀經) says: 'The lotus flowers in the pond are either one yojana, or even a hundred yojanas, or a thousand yojanas.' The chariot wheels in the human world are no more than ten feet in size. Even the thousand-spoked golden wheel of a Chakravartin (轉輪聖王, Wheel-Turning King) is no more than one yojana in length and width. How can there be differences in size?

相懸乃爾？釋：「花輪大小亦如身城，以眾生機有大小故，身城水樹現有大小，蓮華亦然。如初地化百佛剎，見佛百葉花；二地化千佛剎，即見千葉；三地萬葉；四地億葉；五地千億；六地百千億；七地百千億那由他；八地百千萬三千大千世界微塵數；九地百千萬億阿僧祇國土微塵數；十地十不可說百千億那由他佛微塵數。以自受用身有大小故，見花亦爾，非是花有大小故。嘗聞僧言：『海邊有阿育王舍利塔，眾生見者光明各異，有見無光者，有見光如細豆許者，有見如棗炬者，有見如指頂大者，有見大如斗者，如斗者千不一見。』眾生同一肉眼所見尚異，何況菩薩聲聞乃至人天等，功用懸絕，所感花輪，焉得不殊。如此土中剎利貴種，飛樓杰閣遍滿城邑；寒微煢子，敝茅土窟乃至不得，不應難言大小懸殊。何故？是自福德所招故。寶池花相，應亦如是。」

五、日月有無者，諸本或言日月虛空；或言處空而不運轉；或不言有無；或直言無有。又經曰：「彼佛光明普照佛剎，無量無數不可思議，映蔽日月。諸聲聞眾皆有身光，能照一尋；菩薩光照極百千尋；二菩薩光明，常照三千大千世界。」如是雖有日月，如爝火之處太陽，豈有光照？若日月不能照者，應無晝夜。何故？經言晝夜六時，及與清旦食時等事，明

【現代漢語翻譯】現代漢語譯本相差如此之大是為什麼呢？解釋說：『蓮花的輪相大小也像自身所處的城邑一樣，因為眾生的根器有大小的差別，所以身城中的水和樹木呈現出大小的不同，蓮花也是這樣。比如初地菩薩能化現一百個佛剎，所見的蓮花就有百葉；二地菩薩能化現一千個佛剎，所見的蓮花就有千葉；三地菩薩有一萬葉；四地菩薩有一億葉；五地菩薩有一千億葉；六地菩薩有百千億葉；七地菩薩有百千億那由他（nayuta，數量單位，意為兆）葉；八地菩薩有百千萬三千大千世界微塵數葉；九地菩薩有百千萬億阿僧祇（asamkhya，數量單位，意為無數）國土微塵數葉；十地菩薩有十不可說百千億那由他佛微塵數葉。因為自身受用身有大小的差別，所以見到的蓮花也不同，並非是蓮花本身有大小的差別。』我曾經聽僧人說：『海邊有阿育王（Asoka）舍利塔，眾生所見的光明各不相同，有的見不到光，有的見到光像細小的豆子，有的見到光像棗子做的火炬，有的見到光像手指頭頂那麼大，有的見到光像斗那麼大，像斗那麼大的光千人中難得一見。』眾生用同一雙肉眼所見尚且不同，更何況菩薩、聲聞（sravaka，聽聞佛法而悟道者）乃至人天等，他們的功用相差懸殊，所感應到的蓮花輪相，怎麼會沒有差別呢？就像這片土地上剎帝利（ksatriya，古印度四大種姓之一，指武士和王族）貴族，高樓大廈遍佈城邑；而貧寒微賤的人，破舊的茅草屋都可能沒有，不應該奇怪蓮花大小的懸殊。為什麼呢？這是各自福德所招感的緣故。寶池蓮花的形相，也應該是這樣。

五、關於日月是否存在的問題，各種版本有的說日月在虛空中；有的說日月處在虛空而不運轉；有的沒有提到有無；有的直接說沒有。還有經書上說：『那尊佛的光明普照佛剎，無量無數不可思議，遮蔽了日月的光芒。各位聲聞弟子都有身光，能照亮一尋（古代長度單位，約八尺）；菩薩的光能照亮極遠的百千尋；二地菩薩的光明，常常照亮三千大千世界。』像這樣即使有日月，也像火把在太陽旁邊一樣，哪裡還有光亮呢？如果日月不能照亮，應該就沒有晝夜。為什麼呢？經書上說有晝夜六時，以及清晨、吃飯時等事情，說明了這一點。

【English Translation】 English version Why is there such a difference? The explanation is: 'The size of the lotus wheel is also like the city of one's own body. Because sentient beings have different capacities, the water and trees in the body's city appear in different sizes, and so it is with the lotus. For example, a first-ground Bodhisattva can transform a hundred Buddha-lands (Buddha-ksetra), and the lotus seen has a hundred petals; a second-ground Bodhisattva can transform a thousand Buddha-lands, and the lotus seen has a thousand petals; a third-ground Bodhisattva has ten thousand petals; a fourth-ground Bodhisattva has a hundred million petals; a fifth-ground Bodhisattva has a hundred billion petals; a sixth-ground Bodhisattva has hundreds of thousands of billions of petals; a seventh-ground Bodhisattva has hundreds of thousands of billions of nayutas (nayuta, a unit of quantity, meaning trillion) of petals; an eighth-ground Bodhisattva has hundreds of millions of three thousand great thousand world dust particles of petals; a ninth-ground Bodhisattva has hundreds of millions of asankhyas (asamkhya, a unit of quantity, meaning countless) of land dust particles of petals; a tenth-ground Bodhisattva has ten unspeakable hundreds of thousands of billions of nayutas of Buddha dust particles of petals. Because the self-enjoyment body has different sizes, the lotus seen is also different, it is not that the lotus itself has different sizes.' I once heard a monk say: 'By the sea there is an Asoka (Asoka) relic pagoda, the light seen by sentient beings is different, some see no light, some see light like small beans, some see light like jujube torches, some see light as big as the top of a finger, some see light as big as a dipper, and the light as big as a dipper is rarely seen in a thousand people.' Sentient beings see differently with the same pair of eyes, let alone Bodhisattvas, Sravakas (sravaka, those who attain enlightenment by hearing the Buddha's teachings), and even humans and devas, their functions are vastly different, how can the lotus wheel they sense not be different? Just like the Ksatriya (ksatriya, one of the four castes in ancient India, referring to warriors and royalty) nobles in this land, tall buildings and pavilions are all over the city; while the poor and lowly may not even have a dilapidated thatched hut, it should not be strange that the size of the lotus is so different. Why? This is because of the blessings they have accumulated. The appearance of the lotus in the treasure pond should also be like this.

Five, regarding the existence of the sun and moon, some versions say that the sun and moon are in the void; some say that the sun and moon are in the void but do not rotate; some do not mention existence or non-existence; some directly say there is none. Also, the scriptures say: 'The light of that Buddha illuminates the Buddha-lands, immeasurable, countless, and inconceivable, obscuring the light of the sun and moon. All the Sravaka disciples have body light that can illuminate one fathom (an ancient unit of length, about eight feet); the light of the Bodhisattva can illuminate extremely far hundreds of thousands of fathoms; the light of the second-ground Bodhisattva often illuminates the three thousand great thousand worlds.' Like this, even if there is a sun and moon, it is like a torch next to the sun, where is there any light? If the sun and moon cannot illuminate, there should be no day and night. Why? The scriptures say that there are six periods of day and night, as well as morning, mealtime, and other things, which illustrate this point.

知亦是權說，藉此晝夜喻彼時分，非為實事。且晝夜往來者，是眾生心明暗傾奪感有此相，故凈佛國土，不應有此。如忉利而上，尚不假明日月，何況極樂？縱令有者，亦是彼化國眾生，色空見未盡，現有如是日月相故，而實佛土，無有日月。如《大論》曰：「釋迦文佛更有凈國土如阿彌陀佛；阿彌陀佛亦有不嚴凈國如釋迦文佛。」此隨機感說，亦不妨說有故。

六、二乘有無者，問：「天親菩薩無量壽偈曰：『大乘善根界，等無譏嫌名。』乃至『不聞二乘名，何況有實是？』諸經中皆言：『國土聲聞不可稱量。』何故？」釋：「先德云：『二乘生者，皆是臨終回小向大，以習小功深，聞佛所說及風柯水響，皆演小故，暫證小果漸次增進，至菩薩位，非是住小。』是故說無二乘者，有二義：一是決定二乘不生，是寔無故；二是不住二乘，是畢竟無故。辟如二人同官郎署，一人官止於此，一人將遷。止郎署者，可以稱郎，以無後官故；將遷官者，不定是即，以即畢竟改故。以是故凈土不得言有二乘，以畢竟至菩薩位故。」

七、婦女有無者，《聲王經》中阿彌陀佛，亦有父母，何得言無女人？釋此亦化作，如化鸚鵡。《海東疏》曰：「《聲王經》說安樂世界阿彌陀佛有父母者，是變化女非寔報女；又復雖有

【現代漢語翻譯】現代漢語譯本知曉晝夜也是一種方便的說法，借用晝夜來比喻時間，並非真實情況。而且晝夜的交替，是眾生內心光明與黑暗相互傾軋所產生的感受，所以清凈的佛國，不應該有晝夜。像忉利天以上，尚且不需要日月來照明，更何況是極樂世界？縱然有晝夜，也是那些化生在極樂世界的眾生，色、空之見尚未完全消除，所以顯現有日月之相，而真正的佛土，是沒有日月的。如《大智度論》所說：『釋迦文佛（Sakyamuni Buddha）更有清凈的國土如同阿彌陀佛（Amitabha Buddha）的凈土；阿彌陀佛也有不嚴凈的國土如同釋迦文佛的國土。』這都是隨眾生的根器和感受而說的，因此也可以說有晝夜。

六、關於二乘的有無：有人問：『天親菩薩（Vasubandhu）的《無量壽經優婆提舍愿生偈》（Sukhavativyuha Upadesa）中說：『大乘善根的境界，平等而沒有可以譏嫌之處。』乃至『聽不到二乘的名字，更何況有真實的二乘存在呢？』但很多經典中都說：『佛國中的聲聞（Śrāvaka）數量不可稱量。』這是為什麼呢？』解釋說：『先德認為：『往生到凈土的二乘人，都是臨終時回小向大，因為長期修習小乘的緣故，聽到佛所說的法，以及風聲水響，都演變成小乘的法，所以暫時證得小乘的果位，然後逐漸增進，最終達到菩薩的果位，並非一直停留在小乘。』所以說沒有二乘，有兩種含義：一是決定不會有二乘直接往生，這是真實沒有的緣故；二是不停留在二乘的果位，這是畢竟沒有的緣故。比如兩個人同在官署任職，一個人官位就停在這裡，一個人將要陞遷。停留在郎署的人，可以稱作郎官，因為沒有後續的官位了；將要陞遷的人，不確定是否還是郎官，因為最終會改變。因此凈土不能說有二乘，因為最終都會達到菩薩的果位。』

七、關於婦女的有無：《聲王經》（Ghosharaja Sutra）中說阿彌陀佛也有父母，怎麼能說沒有女人呢？解釋說這也是化現的，如同化現的鸚鵡。《海東疏》說：『《聲王經》中說安樂世界（Sukhavati）的阿彌陀佛有父母，這是變化出來的女人，不是真實的報身女；而且即使有

【English Translation】 English version Knowing day and night is also a provisional explanation, using day and night to symbolize time, but it is not the actual reality. Moreover, the alternation of day and night is a feeling generated by the mutual encroachment of light and darkness in the minds of sentient beings. Therefore, a pure Buddha-land should not have day and night. Even above the Trayastrimsa Heaven, there is no need for the sun and moon to illuminate, let alone the Land of Ultimate Bliss (Sukhavati)? Even if there were day and night, it would be because those beings transformed in the Land of Ultimate Bliss have not completely eliminated their views of form and emptiness, so they manifest the appearance of the sun and moon. But the true Buddha-land has no sun or moon. As the Mahaprajnaparamita Sastra says: 'Sakyamuni Buddha has a pure land like that of Amitabha Buddha; Amitabha Buddha also has an impure land like that of Sakyamuni Buddha.' This is said according to the capacity and feelings of sentient beings, so it can also be said that there is day and night.

Six, Regarding the existence or non-existence of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna): Someone asks: 'In Vasubandhu's Rebirth Treatise (Sukhavativyuha Upadesa), it says: 'The realm of Mahayana good roots is equal and without any cause for criticism.' And even 'The names of the Two Vehicles are not heard, let alone their actual existence?' But many sutras say: 'The number of Śrāvakas in the Buddha-land is immeasurable.' Why is this?' The explanation is: 'Former sages believed: 'Those of the Two Vehicles who are born in the Pure Land all turn from the Small Vehicle to the Great Vehicle at the time of death. Because of their long practice of the Small Vehicle, when they hear the Dharma spoken by the Buddha, as well as the sound of the wind and water, they all evolve into the Dharma of the Small Vehicle, so they temporarily attain the fruit of the Small Vehicle, and then gradually progress until they reach the stage of Bodhisattva, not remaining in the Small Vehicle.' Therefore, saying that there are no Two Vehicles has two meanings: one is that it is determined that no Two Vehicles will be born directly, because it is truly non-existent; the other is that they do not remain in the fruit of the Two Vehicles, because it is ultimately non-existent. For example, two people hold positions in the same government office, one whose official position stops here, and one who will be promoted. The one who remains in the office can be called an official, because there is no subsequent position; the one who will be promoted is not certain whether he is still an official, because he will eventually change. Therefore, the Pure Land cannot be said to have the Two Vehicles, because they will all ultimately reach the stage of Bodhisattva.'

Seven, Regarding the existence or non-existence of women: The Ghosharaja Sutra says that Amitabha Buddha also has parents, how can it be said that there are no women? The explanation is that this is also a transformation, like a transformed parrot. The Hae Dong Commentary says: 'The Ghosharaja Sutra says that Amitabha Buddha in the Land of Ultimate Bliss has parents, these are transformed women, not true reward-body women; and even if there are

父母，而非胎生，實是化生，假為父母。如彼經言：『若四眾能正受佛之名號，以此功德臨命終時，阿彌陀佛即與大眾，住此人所令其得見；見已慶悅倍增功德，以是因緣所生之處，永離胞胎穢欲之形，純處鮮妙寶蓮花中，自然化生，具大神通光明赫奕。』當知父母假寄之耳。」或說《聲王經》中說有父母，是顯彼佛所住穢土。是義不然。何故？彼經既說寶蓮化生，又言二菩薩侍立左右，此等悉是凈土相，不異《觀經》所說故。當知彼經所說，提婆達多及魔王等，悉于凈土變化所作，不由此等為非凈土，如化畜生非穢土故。

八、發心大小者，魏譯三輩之中，皆有發菩提心，《觀經》下品，直言十念。諸經互異，今欲知會者，諸經皆是發大菩提心以為因故。何故？若是最初無大因者，其人雖復經耳，亦生疑難，何得頓聞頓信？是故當知下品十念者，亦是宿植大因，後生退墮，故其臨終遇善知識，如旱苗得雨，萌芽頓發故。若無因者，知識尚不得遇，何況信受。如聰慧貴游之士，多有愈聞愈不信者，即知一聞頓念，非是小緣，不應以一生作惡，便謂此人無大因故。經云：「世間人民，得聞阿彌陀名號，若慈心喜悅，毛髮聳然，淚即出者，皆是累世嘗行佛道，或他方佛所嘗為菩薩。」是故不論顓愚黠慧，凡至心念佛

【現代漢語翻譯】現代漢語譯本：父母並非通過胎生而來，實際上是化生，只是借用了父母的名義。正如經書所說：『如果四眾弟子能夠正確地受持佛的名號，憑藉這個功德，臨命終時，阿彌陀佛就會與大眾一起，出現在這個人面前，讓他得見；見到之後，歡喜之情倍增，功德也隨之增長，因為這個因緣，所生之處，永遠脫離胞胎的污穢和慾望之形，完全處於鮮艷美妙的寶蓮花之中，自然化生，具有巨大的神通，光明照耀。』由此可知，父母只是假借的處所而已。」有人說《聲王經》中提到有父母，是爲了顯示那尊佛所居住的是穢土。這種說法是不對的。為什麼呢？因為那部經既說了寶蓮花化生，又說了有兩位菩薩侍立在左右，這些都是凈土的景象，與《觀經》所說的沒有區別。所以應當知道，那部經所說的提婆達多（Devadatta，佛陀的堂兄弟）和魔王等，都是在凈土中變化所作，不能因為有這些人就認為那裡不是凈土，就像變化出來的畜生不能說明那裡是穢土一樣。八、關於發心的大小：魏譯本的三輩往生者中，都有發菩提心的，《觀經》的下品往生者，直接說了十念。各部經書的說法互有差異，現在想要理解其中的一致性，是因為各部經書都是以發大菩提心作為往生的根本原因。為什麼呢？如果最初沒有大的因緣，那麼這個人即使聽到了佛法，也會產生懷疑和困難，怎麼可能一下子就聽懂並相信呢？所以應當知道，下品往生者的十念，也是因為宿世種下了大的因緣，後來退步墮落，所以臨終時遇到善知識，就像乾旱的禾苗得到了雨水，萌芽一下子就生長出來。如果沒有因緣，善知識尚且不能遇到，更何況是信受。就像聰明有地位的人，往往越聽越不相信，由此可知，一聽就念佛，不是小的因緣，不應該因為一個人一生作惡，就認為這個人沒有大的因緣。經書上說：『世間人民，能夠聽到阿彌陀佛的名號，如果慈心喜悅，毛髮豎立，眼淚流出，都是因為累世曾經修行佛道，或者在其他佛的國土曾經做過菩薩。』所以不論是愚笨還是聰明，只要至心念佛

【English Translation】 English version: Parents are not actually born from the womb; they are, in fact, transformationally born, merely assuming the role of parents. As the sutra states: 'If the fourfold assembly can correctly receive and uphold the name of the Buddha, with this merit, at the time of death, Amitabha Buddha (阿彌陀佛, Buddha of Infinite Light) will appear with the assembly before this person, allowing them to see; upon seeing, their joy will increase twofold, and their merit will also increase. Because of this cause, the place of rebirth will be forever free from the defilement and desire of the womb, and they will be purely situated within a fresh and wonderful jeweled lotus flower, naturally transformationally born, possessing great supernatural powers and radiant light.' From this, it should be understood that parents are merely temporary abodes.' Some say that the mention of parents in the 'Sound King Sutra' indicates that the Buddha resides in a defiled land. This is not correct. Why? Because that sutra speaks of transformational birth from a jeweled lotus flower and also mentions two Bodhisattvas standing on either side, all of which are aspects of a pure land, no different from what is described in the 'Contemplation Sutra.' Therefore, it should be known that Devadatta (提婆達多, Buddha's cousin) and the demon kings mentioned in that sutra are all transformations created within the pure land. The presence of these beings does not make it a defiled land, just as the transformation of animals does not make it a defiled land. 8. Regarding the magnitude of aspiration: In the Wei translation of the Three Grades of Rebirth, all have aroused the Bodhi mind (菩提心, the mind of enlightenment). In the 'Contemplation Sutra,' the lowest grade directly mentions ten recitations. The various sutras differ from each other. Now, to understand their consistency, it is because all the sutras take the arousal of the great Bodhi mind as the fundamental cause for rebirth. Why? If there were no great cause initially, then even if the person heard the Dharma, they would still have doubts and difficulties. How could they suddenly understand and believe? Therefore, it should be known that the ten recitations of the lowest grade are also due to planting great causes in past lives, later regressing and falling. Therefore, at the time of death, they encounter a good teacher, like a dry seedling receiving rain, and the sprout suddenly grows. If there were no cause, they would not even encounter a good teacher, let alone believe and accept. Just like intelligent and high-ranking people, they often become more disbelieving the more they hear. From this, it can be known that hearing and reciting the Buddha's name at once is not a small cause. One should not assume that a person has no great cause simply because they have done evil in one lifetime. The sutra says: 'If people in the world can hear the name of Amitabha Buddha (阿彌陀佛, Buddha of Infinite Light), and if they feel joy with a compassionate heart, their hair stands on end, and tears flow, it is because they have practiced the Buddha's path for many lifetimes, or they have been Bodhisattvas (菩薩, beings on the path to Buddhahood) in other Buddha lands.' Therefore, regardless of whether one is foolish or wise, as long as one sincerely recites the Buddha's name

者，皆是多劫深植善根，發大菩提心故。何故？所謂善根者，不專言智慧，若復無根，如種焦谷，豈有芽出？如世間弈棋小事，有無知賤流，頓學頓精者；有智士習之，終身居末品者，即知是因。小枝無因，尚不得入，何況大法？是故若有信是希有難信之法者，是人即是大心菩薩故。

九、疑城胎生者，元魏譯曰：「若有眾生，墮于疑悔，積集善根希求佛智、普遍智、不思議智、無等智、威德智、廣大智，于自善根不能生信，由聞佛名起信心故，以此因緣於五百歲處花胎中，猶如苑觀宮殿之想，不見佛，不聞法，是名胎生。」魏譯曰：「不了佛智，然猶信罪福，修習善本，愿生其國，是故胎生。」宋譯曰：「眾生所種善根，不能離相，不求佛慧，妄生分別，深著世樂，人間福報，是故胎生。」王氏本曰：「若有眾生，修諸功德，愿生彼剎，后復疑悔，不信有彼佛剎，不信作善得福。其人雖爾，續有念心，暫信暫不信，臨命終時，佛乃化現其身，令彼目見。以心悔故，其過差少，亦生彼剎，是謂胎生。」今按前二譯，但不信自性，不了佛智，名胎生故。宋譯則直言修善求生人天者為胎生，極樂國中無胎生故。若王氏則又以不信佛剎，不信罪福，暫信暫不信為胎生，異前譯中聞名起信，及修習善本二種往生。大約凈

【現代漢語翻譯】現代漢語譯本：這些人都是經過多劫深植善根，發起大菩提心的緣故。為什麼呢？所謂的善根，不單單指智慧，如果根本都沒有，就像播種燒焦的穀子，怎麼會有芽長出來呢？就像世間下棋這樣的小事，有無知卑賤的人，一下子學就一下子精通；有聰明人學習它，終身都處在末等水平，由此可知這是有原因的。小小的樹枝沒有原因，尚且不能進入，更何況是佛法呢？因此如果有人相信這稀有難信的佛法，這個人就是大心菩薩的緣故。

九、疑城胎生的人，元魏譯本說：『如果有眾生，墮入懷疑後悔之中，積累善根希望求得佛智（Buddha-jnana，佛的智慧）、普遍智（Samanta-jnana，普遍的智慧）、不可思議智（Acintya-jnana，不可思議的智慧）、無等智（Asama-jnana，無與倫比的智慧）、威德智（Tejo-jnana，威德的智慧）、廣大智（ विपुल-ज्ञान，廣大的智慧），對於自己的善根不能生起信心，因為聽聞佛名而生起信心，因為這個因緣在五百歲中處於花胎之中，就像在苑觀宮殿中的想法一樣，不見佛，不聞法，這叫做胎生。』魏譯本說：『不瞭解佛智，然而仍然相信罪福，修習善本，希望往生到那個國度，因此胎生。』宋譯本說：『眾生所種的善根，不能離開相，不尋求佛慧，胡亂產生分別，深深執著於世間的快樂，人間的福報，因此胎生。』王氏本說：『如果有眾生，修習各種功德，希望往生到那個佛剎（Buddha-kshetra，佛的國土），後來又懷疑後悔，不相信有那個佛剎，不相信作善事能得到福報。這個人雖然這樣，繼續有唸佛的心，暫時相信暫時不相信，臨命終時，佛就化現他的身形，讓他親眼看見。因為心中後悔的緣故，他的過失稍微少一些，也能往生到那個佛剎，這叫做胎生。』現在按照前面兩個譯本，只是不相信自性，不瞭解佛智，叫做胎生。宋譯本就直接說修善求生人天的人是胎生，極樂國中沒有胎生。如果按照王氏的說法，又以不相信佛剎，不相信罪福，暫時相信暫時不相信作為胎生，不同於前面譯本中聽聞佛名而生起信心，以及修習善本這兩種往生。大概凈

【English Translation】 English version: These individuals have all deeply planted roots of goodness over many kalpas (aeons), and have aroused the great Bodhi-citta (mind of enlightenment). Why is this so? The so-called roots of goodness do not solely refer to wisdom. If there are no roots at all, it is like sowing scorched grains; how can sprouts emerge? It is like the trivial matter of playing chess in the world. There are ignorant and lowly people who learn and become proficient immediately; there are wise individuals who study it but remain at the lowest level throughout their lives. From this, we know there is a cause. A small branch without a cause cannot even enter, let alone the great Dharma? Therefore, if there are those who believe in this rare and difficult-to-believe Dharma, these people are great-minded Bodhisattvas.

Those born in the 'Doubt City' (疑城) as 'Womb-born' (胎生): The Yuan Wei translation says: 'If there are sentient beings who fall into doubt and regret, accumulate roots of goodness, and aspire to seek Buddha-jnana (佛智, Buddha's wisdom), Samanta-jnana (普遍智, Universal Wisdom), Acintya-jnana (不可思議智, Inconceivable Wisdom), Asama-jnana (無等智, Unequalled Wisdom), Tejo-jnana (威德智, Majestic Wisdom), and Vipula-jnana ( विपुल-ज्ञान, Vast Wisdom), but cannot generate faith in their own roots of goodness, yet arise faith upon hearing the Buddha's name, due to this cause, they dwell in a flower womb for five hundred years, like having the thought of a palace in a garden, not seeing the Buddha, not hearing the Dharma, this is called 'womb-born'.' The Wei translation says: 'Not understanding Buddha-jnana, yet still believing in sin and merit, cultivating good roots, and wishing to be born in that land, therefore, 'womb-born'.' The Song translation says: 'The roots of goodness planted by sentient beings cannot be separated from form, do not seek Buddha's wisdom, falsely generate discriminations, deeply attached to worldly pleasures and human blessings, therefore, 'womb-born'.' The Wang's version says: 'If there are sentient beings who cultivate various merits, wishing to be born in that Buddha-kshetra (佛剎, Buddha-field), but later doubt and regret, not believing in that Buddha-kshetra, not believing that doing good deeds brings blessings. Even though the person is like this, they continue to have a mind of mindfulness, sometimes believing and sometimes not believing. When approaching the end of life, the Buddha manifests his form, allowing them to see with their own eyes. Because of the regret in their hearts, their faults are slightly less, and they can also be born in that Buddha-kshetra, this is called 'womb-born'.' Now, according to the previous two translations, it is only not believing in one's own nature and not understanding Buddha-jnana that is called 'womb-born.' The Song translation directly says that those who cultivate goodness and seek to be born in the realms of humans and gods are 'womb-born,' because there is no 'womb-born' in the Land of Ultimate Bliss. If according to Wang's version, it is also taking not believing in the Buddha-kshetra, not believing in sin and merit, sometimes believing and sometimes not believing as 'womb-born,' which is different from the two types of rebirth in the previous translations: arising faith upon hearing the Buddha's name and cultivating good roots. Roughly, Pure

土中，略言九品，廣言千萬品，亦不能盡。如今生人中者，種種福報，種種罪業，各各不同，是故諸譯雖互異，皆為實語。就中元魏譯，旨趣尤奧，以不信自善根故，依他起信即是疑城。信自善根者，即頓了自心不從他得，以入悟方能脫疑。是故未悟而修，終隔疑胎。胎以裹蔽為義，未悟之人，諸障未徹，合得是報。此等當在中下、下上品攝，何故？下品后二種，經歷六劫、十二劫方得花開，此但五百歲故。若如王本，則信佛猛利未若最後二種。又所生在其剎邊地，不應五百歲得見佛故。

十、五逆往生者，《大經》曰：「唯除造五無間惡業，誹謗正法及諸聖人。」《觀經》則五逆十惡，臨終十念，皆得往生。當知《大經》揀五逆者，以誹謗故。何故？入凈土以信為導師，誹謗是信之賊。如水無所不容但不容火，以火自不能容故；如風無所不入但不入石，以石自不堪入故。誹謗之人，燒正法如猛焰，障佛智如鐵壁，是故法海慧風，無因得受。《觀經》揀誹謗不揀五逆者，義同文異。以五逆雖至惡，尚無決定不信之見，不應揀故。然有大心之人，始或不信，后因啓發，猛省前失。如韓昌黎始斥佛骨，后歸依大顛；張無盡初詆佛書，欲著無佛論，后觀《凈名經》，大有省發，卒為宗門龍象，尤是法中希有之事。是故

【現代漢語翻譯】現代漢語譯本：關於胎生，簡略地說有九品，詳細地說有千萬品，也無法窮盡。如今出生的眾生，有種種福報，種種罪業，各自不同，所以各種譯本雖然互有差異，但都說的是實情。其中元魏的譯本，旨意尤其深奧，因為不相信自己的善根，依靠他人而生起的信心就是疑城。相信自己的善根，就是當下明白自己的心性，不從外處求得，因為進入覺悟才能脫離疑惑。因此，沒有覺悟而修行，終究隔著疑惑的胎障。胎以包裹遮蔽為含義，沒有覺悟的人，各種障礙沒有徹底清除，就得到這樣的果報。這些人應當屬於中下品、下上品之列，為什麼呢？因為下品后兩種，經歷六劫、十二劫才能花開，而這裡僅僅五百歲。如果按照王本的說法，那麼信佛的猛利程度還不如最後兩種。而且所生的地方在那個佛剎的邊地，不應該五百歲就能見到佛。五逆往生的問題，《大經》（《無量壽經》）說：『唯獨排除造作五種無間地獄惡業，誹謗正法以及各位聖人的人。』《觀經》（《觀無量壽經》）則說五逆十惡的人，臨終十念，都能往生。應當知道《大經》排除五逆的人，是因為他們誹謗正法。為什麼呢？進入凈土以信為引導，誹謗是信的賊。如同水無所不容，但是不容納火，因為火自身不能容納；如同風無所不入，但是不進入石頭，因為石頭自身不能被進入。誹謗的人，焚燒正法如同猛烈的火焰，阻礙佛的智慧如同鐵壁，因此佛法的海洋和智慧的風，沒有因緣能夠接受。《觀經》排除誹謗而不排除五逆的人，意義相同而文字不同。因為五逆雖然罪惡至極，但還沒有決定不信的見解，不應該排除。然而有大心量的人，開始或許不相信，後來因為啓發，猛然醒悟之前的過失。如同韓昌黎（韓愈）開始排斥佛骨，後來歸依大顛（大顛禪師）；張無盡（張商英）最初詆譭佛書，想要寫《無佛論》，後來讀了《凈名經》（《維摩詰所說經》），大有領悟和啓發，最終成為宗門龍象，這更是佛法中稀有的事情。因此

【English Translation】 English version: Regarding the womb-born, to speak briefly, there are nine grades; to speak extensively, there are thousands of grades, yet they cannot be exhausted. The beings born now have various blessings and various karmic offenses, each different from the other. Therefore, although the various translations differ from each other, they all speak the truth. Among them, the Yuan Wei translation has a particularly profound meaning, because not believing in one's own roots of goodness, the faith that arises by relying on others is the city of doubt. Believing in one's own roots of goodness is to immediately understand one's own mind, not obtaining it from elsewhere, because only by entering enlightenment can one escape doubt. Therefore, cultivating without enlightenment ultimately remains separated by the womb of doubt. 'Womb' means to wrap and conceal; those who are not enlightened, whose various obstacles have not been thoroughly cleared, receive this retribution. These should be included in the lower-middle and lower-upper grades. Why? Because the latter two types of the lower grade take six kalpas or twelve kalpas to bloom, while this is only five hundred years. If it were according to the Wang version, then the fierceness of faith in the Buddha would not be as great as the last two types. Moreover, being born on the border of that Buddha-land, one should not be able to see the Buddha in five hundred years. Regarding those who are reborn after committing the Five Heinous Offenses, the Larger Sutra (Larger Sutra of Immeasurable Life) says: 'Only those who commit the five uninterrupted evil deeds, slander the True Dharma, and all the sages are excluded.' The Contemplation Sutra (Contemplation Sutra of Immeasurable Life) says that those who commit the five heinous offenses and the ten evil deeds can be reborn with ten recitations at the time of death. It should be known that the Larger Sutra excludes those who commit the five heinous offenses because of their slander. Why? Because entering the Pure Land takes faith as its guide, and slander is the thief of faith. Just as water is all-encompassing but does not contain fire, because fire itself cannot contain it; just as wind enters everywhere but does not enter stone, because stone itself cannot be entered. Those who slander burn the True Dharma like fierce flames and obstruct the Buddha's wisdom like iron walls. Therefore, the ocean of Dharma and the wind of wisdom have no cause to be received. The Contemplation Sutra excludes slander but not the five heinous offenses, meaning the same but with different words. Because although the five heinous offenses are extremely evil, they do not yet have the view of determined disbelief and should not be excluded. However, there are people with great minds who may not believe at first, but later, due to inspiration, suddenly realize their previous mistakes. Just as Han Changli (Han Yu) initially rejected the Buddha's bones but later took refuge in Da Dian (Zen Master Da Dian); Zhang Wujin (Zhang Shangying) initially slandered Buddhist books, wanting to write 'On No Buddha,' but later, after reading the Vimalakirti Sutra (Vimalakirti Nirdesa Sutra), had great understanding and inspiration, and eventually became a dragon and elephant of the Zen school, which is a rare event in the Dharma. Therefore,

儒林英特，或有謬聽先入，誤謗佛法，但速圖改悔，即是盛事，不應以謗為障難故。

西方合論卷之十(終)

【現代漢語翻譯】現代漢語譯本：儒林學士們，或許有因為先入為主的錯誤聽聞，而錯誤地誹謗佛法的情況，但迅速地改正悔悟，就是一件盛大的好事，不應該因為曾經的誹謗而成為修行的障礙。

《西方合論》卷十（終）

【English Translation】 English version: Scholars of Confucianism, perhaps there are those who, due to preconceived and erroneous hearsay, mistakenly slander the Buddhadharma. However, swiftly correcting and repenting is a great and auspicious matter. One should not allow past slander to become an obstacle to practice.

The Western Synthesis, Volume Ten (End)