T85n2826_略諸經論唸佛法門往生凈土集捲上

大正藏第 85 冊 No. 2826 略諸經論唸佛法門往生凈土集捲上

No. 2826

略諸經論唸佛法門往生凈土集捲上(一名慈悲集)

大唐慈愍三藏慧日集

稽首歸依大導師　　十方三世諸如來　今集諸經唸佛法　　救度生死愛河人　八萬行中詮要行　　顯示西方凈土門　自勸勸他生彼國　　愿佛慈悲力加被　稽首歸依無量壽　　彼國他方大悲主　聞名渴仰遙頂禮　　愿共自他親奉事　眾生惑業相纏縛　　六道輪迴苦無量　縱厭娑婆求出離　　依附何門速解脫　為引諸經贊凈土　　教令唸佛往西方　奉請彌陀與眷屬　　臨終捧座自來迎

今為憐愍一切眾生。無明覆心迷於凈土。戀著三界不求往生。六道輪迴漂流生死。為斯顛倒無信凡夫。集諸經論凈土法門。勒成三卷。令彼見聞迴心修學。上盡一形下沾十念。必定往生高昇凈剎。化身清凈永斷胞胎。見佛聞經剎那成聖。神通自在隨意卷舒。供佛他方往來一念。地居不退入聖行流。三昧現前菩提速證。令有智者見倍傾心。遣愚昧者知而息諍。凡夫垢重貪愛昏迷。不了此身四大虛假。膿血不凈和合共成。瑩飾涂摩便生保重。三毒驅策造罪恣情。不慮泥犁猛苦長劫。耽荒五欲醉飲六塵。但事奢華詎知回

【現代漢語翻譯】現代漢語譯本《略諸經論唸佛法門往生凈土集》捲上（又名《慈悲集》）

大唐慈愍三藏慧日輯

稽首歸依大導師，十方三世諸如來今集諸經唸佛法，救度生死愛河人八萬行中詮要行，顯示西方凈土門自勸勸他生彼國，愿佛慈悲力加被稽首歸依無量壽（Amitabha，阿彌陀佛），彼國他方大悲主聞名渴仰遙頂禮，愿共自他親奉事眾生惑業相纏縛，六道輪迴苦無量縱厭娑婆（Sahā，娑婆世界）求出離，依附何門速解脫為引諸經贊凈土，教令唸佛往西方奉請彌陀（Amitabha，阿彌陀佛）與眷屬，臨終捧座自來迎

今為憐愍一切眾生。無明覆心迷於凈土。戀著三界不求往生。六道輪迴漂流生死。為斯顛倒無信凡夫。集諸經論凈土法門。勒成三卷。令彼見聞迴心修學。上盡一形下沾十念。必定往生高昇凈剎。化身清凈永斷胞胎。見佛聞經剎那成聖。神通自在隨意卷舒。供佛他方往來一念。地居不退入聖行流。三昧（Samadhi，三摩地）現前菩提（Bodhi，菩提）速證。令有智者見倍傾心。遣愚昧者知而息諍。凡夫垢重貪愛昏迷。不了此身四大虛假。膿血不凈和合共成。瑩飾涂摩便生保重。三毒驅策造罪恣情。不慮泥犁（Naraka，地獄）猛苦長劫。耽荒五欲醉飲六塵。但事奢華詎知回

【English Translation】 English version The Collection of Pure Land Rebirth by Reciting Buddha's Name from Various Sutras and Treatises, Volume 1 (also known as the Compassion Collection)

Compiled by Tripitaka Master Huiri of Cimin (Compassionate and Kind) of the Great Tang Dynasty

I bow in reverence and take refuge in the Great Guide, the Tathagatas of the ten directions and three times. Now I collect the Dharma methods of reciting Buddha's name from various sutras to save those who are drowning in the river of love and death. Among the eighty thousand practices, this is the essential one, revealing the gate to the Western Pure Land. I encourage myself and others to be reborn in that land, may the Buddha's compassionate power be added and upheld. I bow in reverence and take refuge in Amitabha (Infinite Life), the Lord of Great Compassion in that land and other realms. Hearing your name, I yearn and prostrate from afar, wishing to serve you personally together with myself and others. Sentient beings are entangled by delusion and karma, the suffering of the six realms of reincarnation is immeasurable. Even if one is weary of Sahā (the world we live in) and seeks liberation, which gate should one rely on for swift release? To introduce the sutras that praise the Pure Land, I teach them to recite the Buddha's name and go to the West. I reverently invite Amitabha (Amitābha) and his retinue to come and welcome us with a seat at the time of death.

Now, out of compassion for all sentient beings, whose minds are covered by ignorance and are deluded about the Pure Land, who are attached to the Three Realms and do not seek rebirth, who drift in the cycle of the Six Realms, I have compiled the Pure Land Dharma methods from various sutras and treatises for these deluded and faithless ordinary people, organizing them into three volumes, so that those who see and hear them may turn their minds and cultivate. Whether they exhaust their whole life or just have ten moments of mindfulness, they will surely be reborn and ascend to the pure land. Their manifested bodies will be pure, and they will forever sever the womb. Seeing the Buddha and hearing the sutras, they will instantly become saints. With supernatural powers, they can freely expand and contract. To make offerings to the Buddhas in other realms, they can come and go in a single thought. Dwelling on the earth, they will not regress and will enter the stream of holy conduct. Samadhi (Concentration) will manifest before them, and Bodhi (Enlightenment) will be quickly attained. May those with wisdom see this and be even more devoted, and may those who are ignorant know this and cease their disputes. Ordinary people are heavily burdened with defilements and are confused by greed and love. They do not understand that this body is a false composite of the four great elements, a mixture of pus and blood. They adorn and beautify it, and then cherish and protect it. Driven by the three poisons, they create sins and indulge in their desires, not considering the fierce suffering of Naraka (hell) for long kalpas. They indulge in the five desires and drunkenly drink in the six dusts, only pursuing extravagance, how can they know to turn back?

向。臨終苦逼方始歸依。縱慾虔誠注心何地。荒忙失志無法可憑。甘入三塗無希救護。可傷可念。頑駭凡夫平生放逸不親善友。臨終始悔無趣無歸。今為此等無通道俗。成立凈土教。令唸佛信而回向。夫立宗者。先破后立。何以故。若不摧邪難以顯正。所以初卷先敘異見。以教及理逐遣知非。次第二卷廣引聖教。成立凈土唸佛正宗。次第三卷會釋諸教古今疑滯。校量諸行出離遲疾。然于佛法生異見者。或有出家在家男女四眾。懼生死苦厭惡俗塵。或住山間或依聚落。或居寺舍或覆在家。展轉相傳教人看凈。晝則恣情睡眠。夜乃暫時繫念。見世空寂都無一物。將為究竟言。一切諸法。猶如龜毛。亦如兔角。本無有體。誰當生滅。無善可修無惡可斷。心所取相及以經佛。盡當遠離。但令內心安住空中。知世虛妄萬法都無。雖是凡夫能如是解。此即是佛。已證禪定。已斷生死。不受後有。何勞勤苦。遠覓世尊。亦不假唸佛誦經為出離因。即此禪定。是無為法。是可修法。是可修法。是速疾法。是出離因。除此之外諸餘行門。悉皆虛妄。即如唸佛誦經求生凈土。佈施持戒忍辱精進乃至智慧。寫經造像建立塔廟。恭敬禮拜孝養父母。奉事師長等。是生死因非解脫因。何以故。見善可修見惡可斷。涅槃可欣生死可厭。誓斷生死誓證

【現代漢語翻譯】現代漢語譯本向（臨終時才痛苦地開始皈依）。臨終時才感到痛苦，方才想要歸依。縱然平時虔誠，但心又在哪裡呢？慌亂忙碌，失去主張，沒有什麼可以憑藉。甘願墮入地獄、餓鬼、畜生三塗，沒有希望得到救護。真是可悲可嘆！愚頑無知的凡夫，平生放縱逸樂，不親近善友。臨終時才後悔，無處可去，無所歸依。現在爲了這些沒有信仰的信徒和在家居士，成立凈土教，讓他們唸佛，生起信心並回向。所謂創立宗派的人，總是先破除錯誤的，然後才能樹立正確的。為什麼呢？如果不摧毀邪說，就難以彰顯正法。所以第一卷先敘述各種不同的見解，用教義和道理一一駁斥，使人知道什麼是錯誤的。其次，第二卷廣泛引用佛經，確立凈土唸佛的正宗地位。再次，第三卷會通解釋各種教義，消除古今的疑惑，衡量各種修行方法的遲速。然而，對於佛法產生不同見解的人，或許有出家、在家的男女四眾弟子。他們害怕生死的痛苦，厭惡世俗的塵勞。或者住在山間，或者依靠村落，或者住在寺廟，或者乾脆就在家裡。輾轉相傳，教人看空一切。白天就放縱情慾，沉溺睡眠，夜晚才稍微繫念。認為世間空寂，什麼都沒有，就以為這就是究竟的真理。說什麼一切諸法，就像烏龜的毛，也像兔子的角，本來就沒有實體，誰會生滅呢？沒有善可以修，沒有惡可以斷。心中所取的形象，以及經典和佛像，都應當遠離。只要內心安住在空中，知道世間虛妄，萬法皆空。即使是凡夫，如果能這樣理解，那就是佛了，已經證得禪定，已經斷除生死，不再受後世的果報。何必辛勤勞苦，遠去尋找世尊呢？也不需要念佛誦經作為出離的因。這種禪定，就是無為法，是可以修習的法，是快速的法，是出離的因。除此之外，其他的修行方法，都是虛妄的。比如唸佛誦經求生凈土，佈施、持戒、忍辱、精進乃至智慧，抄寫佛經、建造佛像、建立塔廟，恭敬禮拜、孝養父母、奉事師長等等，都是生死的因，不是解脫的因。為什麼呢？因為他們認為有善可以修，有惡可以斷，涅槃值得欣喜，生死值得厭惡，發誓斷除生死，發誓證得 English version Towards (only bitterly turning to for refuge at the moment of death). Only feeling the pain at the end of life, then wanting to take refuge. Even if usually devout, where is the mind then? In a hurried panic, losing direction, with nothing to rely on. Willingly entering the three evil paths (hell, hungry ghosts, animals), with no hope of rescue. How sad and pitiable! Ignorant and foolish ordinary people, indulging in pleasure and ease throughout their lives, not befriending virtuous friends. Only regretting at the moment of death, with nowhere to go, nothing to return to. Now, for these faithless believers and laypeople, the Pure Land teaching is established, so that they will recite the Buddha's name, generate faith, and dedicate the merit. Those who establish a school of thought always first destroy the false before establishing the true. Why? If one does not destroy the heterodox, it is difficult to reveal the orthodox. Therefore, the first chapter first narrates different views, refuting them one by one with teachings and reason, so that people know what is wrong. Secondly, the second chapter extensively quotes scriptures, establishing the orthodox position of Pure Land Buddha-recitation. Thirdly, the third chapter harmonizes and explains various teachings, eliminating doubts of the past and present, and weighing the speed of various practices for liberation. However, those who have different views on the Buddha-dharma may include the four assemblies of disciples, both monastic and lay, male and female. They fear the suffering of birth and death and detest the defilement of the mundane world. Some live in the mountains, some rely on villages, some live in temples, and some simply stay at home. They transmit to each other, teaching people to see emptiness in everything. During the day, they indulge in desires and sleep, and at night they only briefly focus their minds. They think that the world is empty and still, that there is nothing, and they take this to be the ultimate truth. They say that all dharmas are like the fur of a tortoise or the horn of a rabbit, originally without substance, so who will be born or die? There is no good to cultivate, no evil to cut off. The images taken by the mind, as well as the scriptures and Buddhas, should all be kept away from. Just let the mind dwell in emptiness, knowing that the world is illusory and all dharmas are empty. Even if one is an ordinary person, if one can understand in this way, then that is a Buddha, already having attained samadhi, already having cut off birth and death, and no longer receiving future retribution. Why bother with hard work, going far away to seek the World Honored One? Nor is it necessary to recite the Buddha's name or chant scriptures as a cause for liberation. This samadhi is the unconditioned dharma, it is a dharma that can be cultivated, it is a fast dharma, it is a cause for liberation. Apart from this, all other practices are false. For example, reciting the Buddha's name and chanting scriptures to seek rebirth in the Pure Land, giving, upholding precepts, patience, diligence, and even wisdom, copying scriptures, making Buddha images, building pagodas and temples, respectfully bowing, being filial to parents, serving teachers, etc., are all causes of birth and death, not causes of liberation. Why? Because they think that there is good to cultivate, there is evil to cut off, nirvana is worth rejoicing in, birth and death are worth detesting, vowing to cut off birth and death, vowing to attain

【English Translation】 English version Towards (only bitterly turning to for refuge at the moment of death). Only feeling the pain at the end of life, then wanting to take refuge. Even if usually devout, where is the mind then? In a hurried panic, losing direction, with nothing to rely on. Willingly entering the three evil paths (hell, hungry ghosts, animals), with no hope of rescue. How sad and pitiable! Ignorant and foolish ordinary people, indulging in pleasure and ease throughout their lives, not befriending virtuous friends. Only regretting at the moment of death, with nowhere to go, nothing to return to. Now, for these faithless believers and laypeople, the Pure Land teaching is established, so that they will recite the Buddha's name, generate faith, and dedicate the merit. Those who establish a school of thought always first destroy the false before establishing the true. Why? If one does not destroy the heterodox, it is difficult to reveal the orthodox. Therefore, the first chapter first narrates different views, refuting them one by one with teachings and reason, so that people know what is wrong. Secondly, the second chapter extensively quotes scriptures, establishing the orthodox position of Pure Land Buddha-recitation. Thirdly, the third chapter harmonizes and explains various teachings, eliminating doubts of the past and present, and weighing the speed of various practices for liberation. However, those who have different views on the Buddha-dharma may include the four assemblies of disciples, both monastic and lay, male and female. They fear the suffering of birth and death and detest the defilement of the mundane world. Some live in the mountains, some rely on villages, some live in temples, and some simply stay at home. They transmit to each other, teaching people to see emptiness in everything. During the day, they indulge in desires and sleep, and at night they only briefly focus their minds. They think that the world is empty and still, that there is nothing, and they take this to be the ultimate truth. They say that all dharmas are like the fur of a tortoise or the horn of a rabbit, originally without substance, so who will be born or die? There is no good to cultivate, no evil to cut off. The images taken by the mind, as well as the scriptures and Buddhas, should all be kept away from. Just let the mind dwell in emptiness, knowing that the world is illusory and all dharmas are empty. Even if one is an ordinary person, if one can understand in this way, then that is a Buddha, already having attained samadhi, already having cut off birth and death, and no longer receiving future retribution. Why bother with hard work, going far away to seek the World Honored One? Nor is it necessary to recite the Buddha's name or chant scriptures as a cause for liberation. This samadhi is the unconditioned dharma, it is a dharma that can be cultivated, it is a fast dharma, it is a cause for liberation. Apart from this, all other practices are false. For example, reciting the Buddha's name and chanting scriptures to seek rebirth in the Pure Land, giving, upholding precepts, patience, diligence, and even wisdom, copying scriptures, making Buddha images, building pagodas and temples, respectfully bowing, being filial to parents, serving teachers, etc., are all causes of birth and death, not causes of liberation. Why? Because they think that there is good to cultivate, there is evil to cut off, nirvana is worth rejoicing in, birth and death are worth detesting, vowing to cut off birth and death, vowing to attain

菩提。悉皆動念心有所得。著相修習虛妄分別。是有為法。是生死法。雖復勤修。不免流浪者。余頗尋三藏。推求事理。觀彼向來。禪師所見錯謬彌甚。違經反理乖背佛意。豈有凡夫但住空門。不斷不修懈怠懶墮。而得解脫者哉。問曰。向言觀空違聖教者。未審與何經教而有相違。答曰。即如無上依經上捲雲。復有增上慢人。在正法中。觀空生於有無二見。是真空者。直向無上菩提。一道凈解脫門。如是顯了開示正說。于中生空見。我說不可治。阿難。若有人執我見。如須彌山大。我不驚怪亦不毀訾。增上慢人執著空見。如一毛髮作十六分。我不許可。又涅槃經第七云。苦滅聖諦者。若有多修習學空法。是為不善。何以故。滅一切法故。壞於如來真法藏故。作是修學。是名修空。非苦滅諦。修苦滅者。逆於一切諸外道等。若言修空是滅諦者。一切外道亦修空法。應有滅諦。若有說言。有如來藏雖不可見。若能滅除一切煩惱。爾乃得入。若發此心。一念因緣。于諸法中。而得自在。若有修習如來密藏。無我空寂。如是之人。于無量世。在生死中。流轉受苦。又維摩經第一云。譬如有人。欲于空地造立宮室。隨意無礙。若於得見佛。難得禪定。難得解脫難得出離。緣此艱難。無上慈父。慇勤示誨。慇勤教誡。此是穢土。此

【現代漢語翻譯】現代漢語譯本菩提（Bodhi，覺悟）。如果完全是動念，心中有所求，執著于表象而修行，虛妄分別，那就是有為法，是生死輪迴之法。即使勤奮修行，也難免漂泊流浪。我曾廣泛查閱三藏（Tripitaka，佛教經典），推究事理，發現那些禪師的見解錯謬非常嚴重，違背經義，違反道理，背離佛意。難道會有凡夫俗子，僅僅住在空門，不斷除煩惱，不努力修行，懈怠懶惰，就能得到解脫的嗎？有人問：『您剛才說觀空違背聖教，那麼是與哪部經教相違背呢？』回答說：『就如《無上依經》（Anavatapta Sutra）上卷所說：『還有一些增上慢（Adhimana，未證言證）的人，在正法中，觀空卻產生了有和無兩種見解。對於真正的空性，直接通向無上菩提（Anuttara-samyak-sambodhi，無上正等正覺），唯一清凈的解脫之門，如此明顯地開示正說，卻在其中產生空見，我說這是不可救治的。阿難（Ananda，佛陀的十大弟子之一），如果有人執著於我見，像須彌山（Sumeru，佛教宇宙觀中的聖山）那麼大，我不會驚怪也不會譭謗。但增上慢的人執著于空見，像一根毛髮分成十六份那麼細微，我也是不允許的。』又如《涅槃經》（Nirvana Sutra）第七卷說：『苦滅聖諦（Dukkha-nirodha-satya，四聖諦之一，指滅苦的真理），如果有人過多地修習空法，這是不好的。為什麼呢？因為它會滅除一切法，破壞如來的真正法藏。』這樣的修學，是名為修空，而不是苦滅諦。修苦滅諦的人，是與一切外道（Tirthika，佛教以外的修行者）等相反的。如果說修空就是滅諦，那麼一切外道也修空法，就應該也有滅諦了。如果有人說：『有如來藏（Tathagatagarbha，如來法身），雖然不可見，但如果能滅除一切煩惱，才能得以進入。』如果發起這樣的心，一念因緣，就能在諸法中得到自在。如果有人修習如來密藏，無我空寂，這樣的人，在無量世中，將在生死輪迴中流轉受苦。又如《維摩經》（Vimalakirti Sutra）第一卷說：『譬如有人，想在空地上建造宮室，可以隨意無礙。如果在能見到佛，難得禪定，難得解脫，難得出離的地方，因為這些艱難，無上慈父，慇勤地開示教誨，慇勤地教誡，』這裡是污穢的國土。

【English Translation】 English version Bodhi (Enlightenment). If it's entirely about moving thoughts, seeking something in the mind, clinging to appearances while practicing, and engaging in false discriminations, then it's conditioned phenomena, the law of birth and death. Even with diligent practice, one cannot avoid wandering and drifting. I have extensively consulted the Tripitaka (Three Baskets, Buddhist scriptures), investigating principles and reasons, and I've found that the views of those Chan (Zen) masters are extremely flawed, contradicting the scriptures, violating reason, and deviating from the Buddha's intent. How can ordinary people, merely residing in the gate of emptiness, without eliminating afflictions, without diligent practice, being lazy and indolent, attain liberation? Someone asks: 'You just said that contemplating emptiness contradicts the sacred teachings. Which scripture does it contradict?' The answer is: 'As the first volume of the Anavatapta Sutra (Sutra of Lake Anavatapta) says: 'There are also those with Adhimana (false attainment), who, within the true Dharma, contemplate emptiness but generate views of existence and non-existence. For true emptiness, which directly leads to Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment), the sole pure gate of liberation, although it is clearly revealed and rightly taught, they generate a view of emptiness within it. I say this is incurable. Ananda (One of the ten great disciples of the Buddha), if someone clings to the view of self, as large as Mount Sumeru (The sacred mountain in Buddhist cosmology), I am not surprised nor do I criticize. But if those with Adhimana cling to the view of emptiness, as fine as one hair divided into sixteen parts, I do not permit it.' Furthermore, the seventh volume of the Nirvana Sutra (Sutra of Nirvana) says: 'The Noble Truth of the Cessation of Suffering (One of the Four Noble Truths, referring to the truth of the cessation of suffering), if someone excessively practices the Dharma of emptiness, this is not good. Why? Because it will extinguish all Dharmas and destroy the true Dharma treasury of the Tathagata (Thus Come One, an epithet of the Buddha).' Such practice is called practicing emptiness, not the cessation of suffering. Those who practice the cessation of suffering are contrary to all Tirthikas (Non-Buddhist practitioners). If it is said that practicing emptiness is the cessation of suffering, then all Tirthikas also practice the Dharma of emptiness, and they should also have the cessation of suffering. If someone says: 'There is the Tathagatagarbha (Womb of the Thus Come One, the Buddha-nature), although it is invisible, if one can eliminate all afflictions, then one can enter.' If such a mind is generated, with a single thought-moment, one can attain freedom within all Dharmas. If someone practices the secret treasury of the Tathagata, selfless and empty, such a person, for countless lifetimes, will wander and suffer in the cycle of birth and death. Furthermore, the first volume of the Vimalakirti Sutra (Sutra Spoken by Vimalakirti) says: 'For example, if someone wants to build a palace on empty ground, they can do so freely and without obstruction. If it is in a place where it is difficult to see the Buddha, difficult to attain Samadhi (Concentration), difficult to attain liberation, difficult to attain detachment, because of these difficulties, the unsurpassed compassionate father, earnestly reveals teachings and earnestly admonishes,' this is a defiled land.

是牢獄。此是火宅。無樂有苦。佛世難遇苦。正法難聞苦。禪定難得苦。聖果難證苦。邪見眷屬苦。老病死逼苦。三塗罪報苦。怨家強會苦。王官逼迫苦。名利驅馳苦。求不隨意苦。衣食貧乏苦。更相繫縛苦。常憂不活苦。恒懼惡名苦。貪生畏死苦。六道輪迴苦。有如是等無量苦。聚逼切身。心宜應厭離。專求西方阿彌陀佛國。然彼佛國。無苦有樂。無三惡趣樂超過八難樂。永斷輪迴樂。老病死無樂。常見諸佛樂。聽聞正法樂。隨聞悟解樂。超凡證聖樂。入諸禪定樂。神通自在樂。遊歷十方樂。聖眾共往樂。供養諸佛樂。所須應念樂。一生不退樂。菩薩眷屬樂。隨形化生樂。永斷生死樂。證大菩提樂。有如是等無量快樂。應當欣樂。發願往生。愚癡眾生。不知恩德。反生誹謗。毀訾不信。愛著三界。六道輪迴。不樂往生。安樂。

為理。若執己見。不依聖教。言無為法許可修習有增益者。即無為法。便有生滅。何以故。許有增益故。夫有增益者。皆有生滅。許有生滅。便同有為。亦是虛妄。若許虛妄。便違聖教。及害己宗。若不許者。與理相違。何以故。自許無為有生滅等故。又六度三學皆是有為。禪定即是六度三學隨一所攝。如何確執是無為耶。進退徴詰。逃竄無處。無明厚重。我慢山高。執自己見。強違理

【現代漢語翻譯】現代漢語譯本：是牢獄。這是火宅，沒有快樂只有痛苦。佛出世難以遇到是苦，聽聞正法是苦，得到禪定是苦，證得聖果是苦，被邪見眷屬包圍是苦，衰老和疾病是苦，三惡道（地獄、餓鬼、畜生）的罪報是苦，和怨家仇人被迫相聚是苦，被官府逼迫是苦，被名利驅使奔波是苦，所求不能如願是苦，衣食貧乏是苦，互相束縛是苦，常常憂慮無法生存是苦，總是害怕惡名纏身是苦，貪生怕死是苦，六道輪迴是苦。有像這樣的無量痛苦，聚集在一起逼迫身心，應當厭惡遠離，專心求生西方阿彌陀佛（Amitabha）國。然而那個佛國，沒有痛苦只有快樂，沒有三惡趣超越八難（八種苦難）的快樂，永遠斷絕輪迴的快樂，沒有衰老和死亡的快樂，常常見到諸佛的快樂，聽聞正法的快樂，隨著聽聞而領悟理解的快樂，超越凡人證得聖位的快樂，進入各種禪定的快樂，神通自在的快樂，遊歷十方的快樂，和聖眾一起前往的快樂，供養諸佛的快樂，所需之物應念而生的快樂，一生不退轉的快樂，菩薩眷屬圍繞的快樂，隨心所欲化生的快樂，永遠斷絕生死的快樂，證得大菩提（Mahabodhi，大徹大悟）的快樂。有像這樣的無量快樂，應當欣喜快樂，發願往生。愚癡的眾生，不知道感恩，反而生起誹謗，詆譭不信，貪愛執著三界（欲界、色界、無色界），在六道中輪迴，不樂意往生安樂世界。

爲了辯論。如果固執己見，不依從聖人的教誨，說無為法（Nirvana，涅槃）可以修習並有所增益，那麼這個無為法，便會有生滅。為什麼呢？因為允許有所增益的緣故。凡是有增益的，都有生滅。允許有生滅，便等同於有為法（有生滅變化的法），也是虛妄的。如果允許是虛妄的，便違背了聖人的教誨，並且損害了自己的宗派。如果不允許，就與道理相違背。為什麼呢？因為自己允許無為法有生滅等等的緣故。而且六度（佈施、持戒、忍辱、精進、禪定、智慧）和三學（戒、定、慧）都是有為法，禪定就是六度和三學中的其中之一，怎麼能確鑿地認為是無為法呢？這樣進退質問，就無處可逃。無明深厚，我慢像山一樣高，固執自己的見解，強行違背道理。

【English Translation】 English version: It is a prison. This is a burning house, with no joy but only suffering. It is a suffering to rarely encounter a Buddha in the world, a suffering to hear the true Dharma, a suffering to attain Samadhi (禪定, meditative absorption), a suffering to realize the Holy Fruit, a suffering to be surrounded by heretical relatives, a suffering of old age and sickness, a suffering of the karmic retribution of the three evil realms (地獄, hell; 餓鬼, hungry ghost; 畜生, animal), a suffering to be forced to meet with enemies, a suffering to be oppressed by officials, a suffering to be driven by fame and gain, a suffering of not getting what one desires, a suffering of poverty in clothing and food, a suffering of being bound to each other, a suffering of constantly worrying about not being able to survive, a suffering of constantly fearing a bad reputation, a suffering of being greedy for life and fearing death, a suffering of the six realms of reincarnation. There are such immeasurable sufferings, gathered together to oppress the body and mind, one should be disgusted and stay away from them, and wholeheartedly seek rebirth in the Western Pure Land of Amitabha Buddha (阿彌陀佛). However, that Buddha-land has no suffering but only joy, no joy of the three evil realms surpassing the joy of the eight difficulties, the joy of eternally cutting off reincarnation, the joy of no old age and death, the joy of constantly seeing all the Buddhas, the joy of hearing the true Dharma, the joy of understanding and comprehending as one hears, the joy of transcending the ordinary and realizing the holy, the joy of entering various Samadhis, the joy of supernatural powers and freedom, the joy of traveling in the ten directions, the joy of going together with the holy assembly, the joy of making offerings to all the Buddhas, the joy of having what is needed appear at the thought, the joy of not regressing in one lifetime, the joy of being surrounded by Bodhisattva (菩薩) relatives, the joy of transforming at will, the joy of eternally cutting off birth and death, the joy of realizing Great Bodhi (大菩提, enlightenment). There are such immeasurable joys, one should be delighted and joyful, and vow to be reborn there. Foolish beings do not know gratitude, but instead give rise to slander, criticize and disbelieve, are attached to the three realms (欲界, desire realm; 色界, form realm; 無色界, formless realm), and reincarnate in the six realms, not rejoicing in being reborn in the Land of Bliss.

For the sake of argument. If one stubbornly clings to one's own views, does not follow the teachings of the saints, and says that Nirvana (無為法, non-conditioned dharma) can be cultivated and increased, then this Nirvana will have arising and ceasing. Why? Because it is allowed to be increased. All that is increased has arising and ceasing. Allowing arising and ceasing is the same as conditioned dharma (有為法, conditioned dharma), and is also false. If it is allowed to be false, then it violates the teachings of the saints and harms one's own sect. If it is not allowed, it contradicts reason. Why? Because one allows Nirvana to have arising and ceasing, etc. Moreover, the Six Perfections (六度, generosity, morality, patience, diligence, concentration, wisdom) and the Three Learnings (三學, morality, concentration, wisdom) are all conditioned dharmas, and Samadhi is one of the Six Perfections and Three Learnings, how can one firmly insist that it is Nirvana? Questioning back and forth, there is nowhere to escape. Ignorance is deep and heavy, arrogance is as high as a mountain, stubbornly clinging to one's own views, forcibly violating reason.

教。一何迷昧。但學坐者。無問道俗。心多闇塞。觸徒抵滯。不閑聖教。語多疏失。確執阿耨多羅三藐三菩提。及彼禪定菩提四智等。有為之法。並是無為。凝然常住。卻說無為常住之法。許可修習體有增益。若如此者。無為之法便成有為。有為之法翻作無為。此即說無為。有說有為。無常與無常。並被回換。執此謬解。以之為正。縱引聖教。曉彼迷情。令歸正理。反生誹謗。亦不信受。譬如迷人隨自迷意。東西南北並皆回換。然不迷者。憐愍彼故。方便告語。如汝所見。東西南北。迷心故爾。非正知也。迷人聞已。倍生忿怒。汝自迷亂。不辨東西。卻冤於我。迷彼南北。不以為得。翻以為失。不領好心。便成諍論。今時道俗亦復如是。怖畏生死。各求出離。迷一生路。棄而不修。傾心迂迴。長劫路中。繫念觀空。茍偷朝夕。眾迷共執。以為捷徑。不知更有。方便要津。貧道自至。傷愍彼故。開張捷路。凈土要門。指示西方。令其趣入區分法相。不令混雜。刊定是非。摧邪顯正。愚人聞者。倍益瞋心。智者見之。故應迴向。先聞。正法者。邪法不能動其心。先染邪法者。正法卒難令彼信。各懷我見。朋附執心。熏習所師。不肯回向。如龜藏六。護惜瑕疵。但見他非。不思己過。佛法一味。應無彼此。因行萬差。那無遲

【現代漢語翻譯】現代漢語譯本：教導。多麼的迷惑愚昧啊！只知道學習坐禪的人，無論僧人還是俗家弟子，心中大多昏暗閉塞，一接觸事物就停滯不通，不熟悉佛陀的教誨，說話多有疏漏和錯誤。他們固執地認為阿耨多羅三藐三菩提（無上正等正覺），以及禪定、菩提四智等等有為之法，本來就是無為的，凝定不變的。反而說無為常住的佛法，可以修習而使本體有所增長。如果這樣的話，無為之法就變成了有為之法，有為之法反而變成了無為之法。這就是把無為說成有為，把有為說成無為，無常和無常都被顛倒替換了。他們執著于這種錯誤的理解，並把它當作正確的。即使引用佛經來開導他們，想讓他們明白真相，迴歸正理，反而會遭到誹謗，也不肯相信接受。譬如一個迷路的人，隨著自己迷惑的想法，把東西南北都顛倒了。然而沒有迷路的人，因為憐憫他的緣故，好心告訴他：『你所看到的，東西南北，都是因為你心迷亂的緣故，不是正確的認識啊。』迷路的人聽了之後，更加生氣，說：『你自己迷亂了，分不清東西，卻冤枉我迷失了南北，不認為自己得到了，反而認為自己失去了。』不領會別人的好意，反而引發爭論。現在的一些僧人和俗人也是這樣。他們害怕生死，各自尋求解脫，卻迷失了正確的道路，拋棄而不去修行，一心只想走彎路，在漫長的輪迴中，繫念觀空，茍且偷生。大家一起執迷不悟，認為這是捷徑。不知道還有更方便重要的途徑。貧僧我親自到達了那個地方，因為憐憫他們的緣故，才開闢出這條捷徑，這個通往凈土的重要法門，指示西方極樂世界，讓他們能夠趣向進入，區分各種法的體相，不讓它們混雜在一起，判定是非對錯，摧毀邪惡，彰顯正義。愚蠢的人聽了之後，更加生氣，聰明的人見了之後，就應該回心轉意。先聽聞正法的人，邪法不能動搖他的心；先沾染邪法的人，正法很難讓他相信。他們各自懷著自己的偏見，結黨營私，固執己見，被自己所學的老師所薰染，不肯回心轉意，就像烏龜把頭和四肢藏在殼裡一樣，保護著自己的缺點，只看到別人的缺點，不反思自己的過錯。佛法本是一味，本來不應該有彼此的分別，因為修行的方式有千萬種差別，怎麼會沒有快慢的分別呢？ English version: Teachings. How deluded and ignorant! Those who only learn to sit in meditation, whether monks or laypeople, mostly have darkened and blocked minds. They stumble and get stuck when encountering things, are unfamiliar with the Buddha's teachings, and often speak with omissions and errors. They stubbornly cling to Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment), as well as Dhyana (meditation), the Four Wisdoms of Bodhi, and other conditioned Dharmas, believing them to be inherently unconditioned and eternally abiding. Conversely, they say that the unconditioned and eternally abiding Dharma can be cultivated to increase its essence. If this were the case, the unconditioned Dharma would become conditioned, and the conditioned Dharma would become unconditioned. This is to say that the unconditioned is conditioned, and the conditioned is unconditioned. Impermanence and non-impermanence are both reversed and exchanged. They cling to this erroneous understanding, taking it as correct. Even if one quotes the scriptures to enlighten them, hoping they will understand the truth and return to the right path, they will instead slander and refuse to believe. It is like a lost person, following their own deluded thoughts, reversing east, west, north, and south. However, those who are not lost, out of compassion for them, kindly tell them: 'What you see as east, west, north, and south is because your mind is deluded, not correct knowledge.' When the lost person hears this, they become even more angry, saying: 'You yourself are confused, unable to distinguish east from west, yet you wrongly accuse me of being lost in north and south, not thinking you have gained, but thinking you have lost.' They do not understand the good intentions of others, and instead start arguments. The monks and laypeople of today are also like this. They fear birth and death, each seeking liberation, but they are lost on the right path, abandoning it and not cultivating it, wholeheartedly seeking detours, in the long cycle of reincarnation, focusing on emptiness, living day to day in a perfunctory manner. Everyone clings to this delusion, thinking it is a shortcut. They do not know that there are more convenient and important paths. I, the poor monk, have personally arrived at that place, and out of compassion for them, I have opened up this shortcut, this important Dharma gate to the Pure Land, pointing to the Western Paradise, so that they can approach and enter it, distinguishing the characteristics of the various Dharmas, not allowing them to be mixed together, judging right and wrong, destroying evil and revealing righteousness. When foolish people hear this, they become even more angry, but wise people, upon seeing it, should turn their minds towards it. Those who have heard the correct Dharma first, the evil Dharma cannot shake their minds; those who have been contaminated by the evil Dharma first, it is difficult to make them believe in the correct Dharma. They each harbor their own prejudices, form cliques, stubbornly cling to their own views, and are influenced by their teachers, refusing to turn their minds towards the truth, like a turtle hiding its head and limbs in its shell, protecting its flaws, only seeing the faults of others, and not reflecting on their own mistakes. The Buddha's Dharma is of one flavor, and there should be no distinction between self and other. Because there are thousands of different ways of cultivation, how can there not be differences in speed?

【English Translation】 Teachings. How deluded and ignorant! Those who only learn to sit in meditation, whether monks or laypeople, mostly have darkened and blocked minds. They stumble and get stuck when encountering things, are unfamiliar with the Buddha's teachings, and often speak with omissions and errors. They stubbornly cling to Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment), as well as Dhyana (meditation), the Four Wisdoms of Bodhi, and other conditioned Dharmas, believing them to be inherently unconditioned and eternally abiding. Conversely, they say that the unconditioned and eternally abiding Dharma can be cultivated to increase its essence. If this were the case, the unconditioned Dharma would become conditioned, and the conditioned Dharma would become unconditioned. This is to say that the unconditioned is conditioned, and the conditioned is unconditioned. Impermanence and non-impermanence are both reversed and exchanged. They cling to this erroneous understanding, taking it as correct. Even if one quotes the scriptures to enlighten them, hoping they will understand the truth and return to the right path, they will instead slander and refuse to believe. It is like a lost person, following their own deluded thoughts, reversing east, west, north, and south. However, those who are not lost, out of compassion for them, kindly tell them: 'What you see as east, west, north, and south is because your mind is deluded, not correct knowledge.' When the lost person hears this, they become even more angry, saying: 'You yourself are confused, unable to distinguish east from west, yet you wrongly accuse me of being lost in north and south, not thinking you have gained, but thinking you have lost.' They do not understand the good intentions of others, and instead start arguments. The monks and laypeople of today are also like this. They fear birth and death, each seeking liberation, but they are lost on the right path, abandoning it and not cultivating it, wholeheartedly seeking detours, in the long cycle of reincarnation, focusing on emptiness, living day to day in a perfunctory manner. Everyone clings to this delusion, thinking it is a shortcut. They do not know that there are more convenient and important paths. I, the poor monk, have personally arrived at that place, and out of compassion for them, I have opened up this shortcut, this important Dharma gate to the Pure Land, pointing to the Western Paradise, so that they can approach and enter it, distinguishing the characteristics of the various Dharmas, not allowing them to be mixed together, judging right and wrong, destroying evil and revealing righteousness. When foolish people hear this, they become even more angry, but wise people, upon seeing it, should turn their minds towards it. Those who have heard the correct Dharma first, the evil Dharma cannot shake their minds; those who have been contaminated by the evil Dharma first, it is difficult to make them believe in the correct Dharma. They each harbor their own prejudices, form cliques, stubbornly cling to their own views, and are influenced by their teachers, refusing to turn their minds towards the truth, like a turtle hiding its head and limbs in its shell, protecting its flaws, only seeing the faults of others, and not reflecting on their own mistakes. The Buddha's Dharma is of one flavor, and there should be no distinction between self and other. Because there are thousands of different ways of cultivation, how can there not be differences in speed?

疾。得勝即須。舍劣遇疾。宜應棄遲固執不移。豈免生死。祇如有為無為。有漏無漏。定與非定。可修不修。證與非證。凡與非凡。遲之與疾。義理分明。尚未能了。

地。變現自在。壽命長短。延促隨意。六者漏盡通。他方此界一切眾生。及自己身。斷諸惑漏。品數多少。證果地位。於一念頃。悉皆具知。無有錯謬。此六通即是定果。然今道俗言已證者。未委證何禪定。若證有漏定者除漏盡通。得餘五通。若證無漏定者。應得六通。故法華經第一偈云。又見菩薩。常處空閑。深修禪定。得五神通。聖教明文必不虛說。自禪門東流。未曾聞有證五通者。況六通耶。通義尚未能了。焉知。禪定證與非證。但行欺詐。謗無凈土。輕蔑聖教。埋沒世尊。顯揚己德。闡提無信。何異此也。夫求禪定。先持齋戒。齋戒為因。方能引定。故月燈三昧經第一偈云。

功用無量乃得成　　若深觀此能得定　無物能將此定來　　必由凈戒之所起

然坐禪者。于彼齋戒。心全慢緩。多分不持。以何為因。而得禪定。何以得知。學坐之人。不持齋戒。以現量知。非比知也。出家者。過中藥食。種數千般。恣情盡足。在家者。三時飽食。持齋何在。酒通藥分。熏穢令補。病服鳥殘。及自死者。凈戒安存。以此理推。不持齋戒

【現代漢語翻譯】現代漢語譯本疾病，得勝需要迅速。捨棄低劣，遇到疾病，應該拋棄遲疑固執不移的態度，否則怎能免除生死輪迴？如果對於有為和無為，有漏和無漏，定和非定，可修和不修，證和非證，凡和非凡，遲緩和迅速這些義理還不能分明瞭解。

地，能夠變現自在，壽命長短，延長或縮短都隨心所欲。第六種是漏盡通（Asravaksaya-jnana，斷盡煩惱，證得阿羅漢果的智慧）。他方世界和此方世界的一切眾生，以及自己身，斷除各種煩惱的品類數量多少，證得果位的地位，在一念之間，全部都能清楚知道，沒有絲毫錯謬。這六神通就是禪定的結果。然而現在一些僧人和俗人說已經證得神通，不知道他們證得的是什麼禪定。如果證得的是有漏定，那麼除了漏盡通，可以得到其餘五通。如果證得的是無漏定，那麼應該得到六通。所以《法華經》第一偈說：『又見菩薩，常處空閑，深修禪定，得五神通。』聖教的明確經文必定不會虛假。自從禪宗傳入中國以來，未曾聽聞有人證得五神通，更何況是六神通呢？對於神通的含義尚且不能瞭解，又怎麼知道禪定是證得還是沒有證得呢？只是進行欺騙，誹謗沒有凈土，輕蔑聖教，埋沒世尊，顯揚自己的功德，像斷善根的人一樣沒有信心，這有什麼區別呢？想要修習禪定，首先要持齋戒，齋戒是因，才能引生禪定。所以《月燈三昧經》第一偈說：

『功用無量乃得成，若深觀此能得定，無物能將此定來，必由凈戒之所起。』

然而坐禪的人，對於齋戒，內心完全懈怠，大部分都不持守，用什麼作為原因，而能得到禪定呢？用什麼來得知呢？學習坐禪的人，不持齋戒，這是通過現量（Pratyaksha，直接的感知）知道的，不是通過比量（Anumana，推理）知道的。出家的人，過了中午食用藥物和食物，種類成千上萬，隨心所欲地吃個夠。在家的人，三餐都吃飽，持齋在哪裡呢？酒也算作藥物，用腥臭污穢的東西來滋補身體，生病了服用鳥類的殘餘，以及自己死亡的動物。清凈的戒律在哪裡呢？用這個道理來推斷，就是不持齋戒。

【English Translation】 English version Illness. Victory requires speed. Abandon the inferior, and when encountering illness, one should discard hesitation and stubborn adherence, or how can one escape the cycle of birth and death? If one cannot clearly understand the principles of conditioned and unconditioned (有為無為, youwei wuwei), defiled and undefiled (有漏無漏, youlou wulou), fixed and unfixed (定與非定, ding yu feiding), what can and cannot be cultivated (可修不修, ke xiu bu xiu), what is and is not attained (證與非證, zheng yu feizheng), the mundane and the non-mundane (凡與非凡, fan yu feifan), slowness and speed (遲之與疾, chi zhi yu ji), then...

The earth (地, di), is capable of manifesting freely, with the length of life being extended or shortened at will. The sixth is the Asravaksaya-jnana (漏盡通, loujin tong, the wisdom of eradicating all afflictions and attaining Arhatship). All sentient beings in other realms and this realm, as well as oneself, can know the types and quantities of afflictions eradicated, and the status of the attained fruit, all in an instant, without any error. These six supernormal powers are the result of Samadhi. However, some monks and laypeople now claim to have attained supernormal powers, but it is unknown what Samadhi they have attained. If they have attained defiled Samadhi, then they can obtain the other five supernormal powers except for the Asravaksaya-jnana. If they have attained undefiled Samadhi, then they should obtain all six supernormal powers. Therefore, the first verse of the Lotus Sutra says: 'And also seeing Bodhisattvas, constantly dwelling in solitude, deeply cultivating Samadhi, attaining the five supernormal powers.' The clear words of the sacred teachings must not be false. Since the eastward transmission of Chan Buddhism, it has never been heard that anyone has attained the five supernormal powers, let alone the six supernormal powers. If one cannot even understand the meaning of supernormal powers, how can one know whether Samadhi has been attained or not? They are merely engaging in deception, slandering the absence of Pure Lands, belittling the sacred teachings, burying the World Honored One, and extolling their own virtues, like those without faith who have severed their roots of goodness. How is this any different? To cultivate Samadhi, one must first observe the precepts of fasting. Fasting is the cause that can lead to Samadhi. Therefore, the first verse of the Moon Lamp Samadhi Sutra says:

'Limitless effort is required to achieve it; if one deeply contemplates this, one can attain Samadhi; nothing can bring this Samadhi; it must arise from pure precepts.'

However, those who practice meditation are completely lax in their observance of the precepts of fasting, and most do not uphold them. What is the cause by which they can attain Samadhi? How can it be known? Those who learn meditation do not observe the precepts of fasting, which is known through direct perception (Pratyaksha, 現量, xianliang), not through inference (Anumana, 比量, biliang). Those who have left home consume medicine and food after noon, in thousands of varieties, indulging themselves to their heart's content. Those who are at home eat three full meals a day. Where is the fasting? Wine is counted as medicine, and foul and impure things are used to nourish the body. When sick, they consume the remains of birds and animals that have died on their own. Where is the pure precept? Based on this reasoning, they do not observe the precepts of fasting.

。但養見身。詎修來報。口雖說空。行在有中。以法訓人即言。萬事皆空。及至自身。一切皆有。不能亡軀。徇道齋戒。一時日夜。資持唯愁不活此。乃行參塵俗。沙門之義遠矣。幸有智者。見而思之。棄彼迷徒。應隨達者。又禪定者。上人之法。實未證得。言已得者。若約戒結。罪犯波羅夷。據經論。重墮增上慢。然今坐者。多犯此罪。何以故。師資互贊皆云。已得已證故。復言坐者。即於此身。證悟聖果。永斷生死。更不受生。禪師錯失。事在於此。非但陷他。亦成自累。又諸禪師。勸諸道俗。自內求佛。不假外佛。為善知識者。亦應不假禪師教導。自解看心。然禪師者。即是凡夫。都無證解。令諸道俗奔波奉事。愛過父母。悲泣雨淚。捨命求乞。一言何不令內求遣外求耶。設使得者。浮淺之言。不足可觀。

湛然常住。而無生滅。初役可得。禪師亦說。一切虛妄。空無一物。與彼外道空見何殊。又復說言。學無生觀者。盡此一生。更不受生。然此與彼斷見外道計執何異。復說一切諸法真如體一。湛然常住。不生不滅。無有初念后念可得。此即與彼常見外道見解何別。受佛依蔭。不思報恩。厭佛嫌經。不念不誦。此即善星不異。調達何殊。緣斯僻見。害於正法。忝為佛子。那不雌黃。樂求解脫。見佛聞法者

【現代漢語翻譯】現代漢語譯本：只是爲了養活身體，哪裡會想到修來世的福報呢？口頭上雖然說著空，行為上卻執著于有。用佛法教導別人時就說萬事皆空，但到了自己身上，卻覺得一切都是實在的。不能忘卻自身，遵循佛道齋戒，一天到晚，只擔心活不下去。這實際上是修行和世俗沒有區別，和沙門的意義相差太遠了。希望有智慧的人，看到這些現象后能夠思考，拋棄那些迷惑的徒眾，應該追隨通達真理的人。還有那些修習禪定的人，實際上還沒有證得真正的上乘佛法，卻說自己已經證得了。如果按照戒律來說，這是犯了波羅夷罪（根本重罪），根據經論，這是會重新墮入增上慢的。然而現在打坐的人，大多犯了這種罪過。為什麼呢？因為師父和弟子互相讚揚，都說已經證得。又說打坐的人，就在此身，證悟聖果，永遠斷絕生死，不再受輪迴。禪師的錯誤，就在於此。不僅陷害了別人，也害了自己。還有那些禪師，勸導信徒，向內求佛，不需要向外求佛。作為善知識，也應該不需要禪師教導，自己就能明白自己的心。然而這些禪師，實際上是凡夫，根本沒有證悟和理解，卻讓信徒奔波侍奉，愛他們勝過父母，悲傷哭泣，捨棄性命去乞求。一句話為什麼不讓他們向內求，遣除向外求呢？即使有所得，也是膚淺的言論，不值得一看。（他們說）湛然常住，沒有生滅。最初的意念可以得到。禪師也說，一切都是虛妄的，空無一物。這和那些外道的空見有什麼區別呢？又說，學習無生觀的人，盡此一生，就不會再受輪迴。但這和那些斷見外道的計執有什麼不同呢？又說一切諸法的真如本體都是一樣的，湛然常住，不生不滅，沒有最初的念頭和最後的念頭可以得到。這又和那些常見外道的見解有什麼區別呢？接受佛的庇護，卻不思報恩，厭惡佛，嫌棄佛經，不念誦佛經。這和善星比丘沒有什麼不同，和提婆達多又有什麼區別呢？因為這些偏頗的見解，危害了正法。忝列佛子之名，卻不辨是非。喜歡求解脫，見到佛，聽到佛法的人。

【English Translation】 English version: They only care about nourishing their bodies, how could they think of cultivating merit for the next life? Though they speak of emptiness, their actions are attached to existence. When teaching others, they say all things are empty, but when it comes to themselves, they feel everything is real. They cannot forget themselves, follow the Buddhist path and observe precepts, day and night, only worrying about not being able to survive. This is actually practicing like a common person, far from the meaning of a Shramana (釋門, Buddhist monk). Hopefully, wise people, seeing these phenomena, can reflect, abandon those deluded followers, and should follow those who understand the truth. There are also those who practice Dhyana (禪定, meditation), but have not actually attained the true supreme Dharma, yet claim to have attained it. According to the precepts, this is committing the Parajika (波羅夷, fundamental transgression) offense, and according to the Sutras and Shastras, this will lead to falling back into arrogance. However, most of those who sit in meditation now commit this offense. Why? Because the teacher and disciples praise each other, saying they have attained enlightenment. They also say that those who sit in meditation, in this very body, attain the holy fruit, forever cutting off birth and death, and no longer undergoing reincarnation. The mistake of the Zen masters lies in this. Not only does it harm others, but it also harms themselves. There are also those Zen masters who advise followers to seek the Buddha within, not to seek the Buddha outside. As a good teacher, they should not need the Zen master's guidance, and should be able to understand their own minds. However, these Zen masters are actually ordinary people, without any enlightenment or understanding, yet they make followers rush around serving them, loving them more than their parents, weeping sadly, and sacrificing their lives to beg for teachings. Why not tell them to seek within and eliminate seeking outside? Even if they gain something, it is superficial talk, not worth considering. (They say) that which is serene and abiding, without arising or ceasing. The initial thought can be obtained. The Zen masters also say that everything is illusory, empty and without anything. What is the difference between this and the empty views of those heretics? They also say that those who study the view of non-birth, in this very life, will no longer undergo reincarnation. But how is this different from the clinging of those heretical views of annihilation? They also say that the true nature of all Dharmas (諸法, phenomena) is the same, serene and abiding, without arising or ceasing, without an initial thought or a final thought to be obtained. How is this different from the views of those heretical views of permanence? Receiving the protection of the Buddha, yet not thinking of repaying the kindness, disliking the Buddha, disdaining the Sutras, not reciting the Sutras. This is no different from the Bhikshu Sunaksatra (善星比丘, a Buddhist monk who fell into wrong views), and what is the difference from Devadatta (提婆達多, a cousin of the Buddha and a disruptive influence)? Because of these biased views, the true Dharma is harmed. Holding the name of a Buddhist disciple, yet not distinguishing right from wrong. Those who like to seek liberation, those who see the Buddha and hear the Dharma.

。凈土行門最為捷速。愛著三界。不求解脫者。隨分安心以度時日。幸有智者思之察之。隨所樂欲簡而行之。禪師又云。唸佛生凈土者。著相修習。是虛妄法。非成佛因者。竊為未可生死。心中出此粗言。非順聖教。如大寶積經第十七云。若有眾生。發菩提心。專念無量壽佛。及修諸善。迴向愿生。是人臨終。無量壽佛與比丘眾。迎生彼國。得不退轉。當證無上正等菩提。大無量壽經上捲雲。一向專念無量壽佛。少．多修善。奉持齋戒。乃至其人臨終。無量壽佛。化現其身。光明相好。具如真佛。與諸大眾。現其人前。即隨化佛。往生其國。住不退轉。阿彌陀經云。舍利弗。若有善男子善女人。聞說阿彌陀佛。執持名號。若一日。若二日。若三日。若四日。若五日。若六日。若七日。一心不亂。其人臨命終時。阿彌陀佛。與諸聖眾。現在其前。是人終時。心不顛倒。即得往生阿彌陀佛極樂國土。乃至若有人。已發願。欲生阿彌陀佛國者。是諸人等。皆得不退轉。于阿耨多羅三藐三菩提。觀無量壽佛經下文云。善男子善女人。但聞佛名二菩薩名。除無量億劫生死之罪。何況憶念。若唸佛者。當知。此人是人中分陀利華。觀世音菩薩。大勢至菩薩。為其勝友。當坐道場。生諸佛家。此等經文。皆云。唸佛往生凈土。當成正

【現代漢語翻譯】現代漢語譯本：凈土法門是最快速的修行方法。如果有人貪戀三界，不尋求解脫，那就隨緣安穩地度過每一天。希望有智慧的人能夠思考並考察這些道理，然後選擇自己喜歡的方法去修行。有禪師說，唸佛求生凈土的人，是執著于表相的修行，這是虛妄之法，不是成佛的原因。我私下認為，在生死輪迴之中說出這樣粗糙的話，是不符合聖教的。如同《大寶積經》第十七卷所說：『如果有眾生，發起菩提心（bodhicitta，覺悟之心），專心念誦無量壽佛（Amitābha，阿彌陀佛）的名號，並且修習各種善行，將功德迴向，發願往生凈土，那麼這個人臨終時，無量壽佛會與比丘僧眾一同前來迎接他往生凈土，得到不退轉的果位，最終證得無上正等菩提（anuttarā-samyak-saṃbodhi，無上正等正覺）。』《大無量壽經》上卷說：『一心一意地專念無量壽佛的名號，少量或大量地修習善行，奉行齋戒，乃至這個人臨終時，無量壽佛會化現其身，光明相好，與真佛一樣，與諸位大眾一起，顯現在這個人面前，這個人就會跟隨化佛往生凈土，住在不退轉的境界。』《阿彌陀經》說：『舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）。如果有善男子、善女人，聽聞阿彌陀佛的名號，執持唸誦，如果是一天、兩天、三天、四天、五天、六天、七天，一心不亂，那麼這個人臨命終時，阿彌陀佛會與諸位聖眾一同顯現在他面前，這個人臨終時，心不顛倒，就能往生阿彌陀佛的極樂國土。』乃至如果有人已經發愿，想要往生阿彌陀佛的國土，那麼這些人都能得到不退轉的果位，最終證得阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi，無上正等正覺）。』《觀無量壽佛經》下文說：『善男子、善女人，只要聽聞佛的名號和兩位菩薩（bodhisattva）的名號，就能消除無量億劫的生死之罪，更何況是憶念。如果唸佛的人，應當知道，這個人是人中的分陀利華（puṇḍarīka，白蓮花）。觀世音菩薩（Avalokiteśvara）和大勢至菩薩（Mahāsthāmaprāpta）是他的殊勝朋友，他將安坐道場，出生在諸佛之家。』這些經文都說，唸佛往生凈土，最終能夠成就正果。 English version: The Pure Land practice is the quickest and most direct path. If someone is attached to the Three Realms (desire realm, form realm, formless realm) and does not seek liberation, then they should peacefully pass their days as they are. Hopefully, wise individuals will contemplate and examine these principles, and then choose the method they prefer to practice. A Chan (Zen) master said that those who practice mindfulness of the Buddha (Buddha-anusmṛti) seeking rebirth in the Pure Land are practicing with attachment to appearances, which is a false method and not a cause for attaining Buddhahood. I privately believe that uttering such crude words amidst the cycle of birth and death is not in accordance with the holy teachings. As the seventeenth chapter of the Mahāratnakūṭa Sūtra (Great Treasure Heap Sutra) says: 'If there are sentient beings who generate the Bodhicitta (mind of enlightenment), wholeheartedly recite the name of Amitābha Buddha (Immeasurable Life Buddha), and cultivate various good deeds, dedicating the merit and vowing to be reborn in the Pure Land, then at the time of their death, Amitābha Buddha will come with a assembly of Bhikshus (monks) to welcome them to be reborn in that land, attain the state of non-retrogression, and ultimately attain Anuttarā-Samyak-Saṃbodhi (unsurpassed, complete and perfect enlightenment).' The upper volume of the Larger Sukhāvatīvyūha Sūtra (Infinite Life Sutra) says: 'Single-mindedly and wholeheartedly recite the name of Amitābha Buddha, cultivate good deeds in small or large amounts, observe precepts, and even at the time of their death, Amitābha Buddha will manifest his body, with radiant light and excellent marks, just like the true Buddha, and appear before that person with the great assembly. That person will then follow the manifested Buddha to be reborn in that land and dwell in the state of non-retrogression.' The Amitābha Sūtra says: 'Śāriputra (one of the Buddha's ten principal disciples, known for his wisdom), if there are good men or good women who hear the name of Amitābha Buddha and hold onto it, reciting it for one day, two days, three days, four days, five days, six days, or seven days, with a single, undisturbed mind, then at the time of their death, Amitābha Buddha will appear before them with the assembly of sages. At the time of their death, their minds will not be confused, and they will be reborn in the Land of Ultimate Bliss of Amitābha Buddha.' Furthermore, if there are those who have already made the vow to be reborn in the land of Amitābha Buddha, then all these people will attain the state of non-retrogression and ultimately attain Anuttarā-Samyak-Saṃbodhi.' The lower section of the Contemplation Sutra says: 'Good men and good women, merely by hearing the name of the Buddha and the names of the two Bodhisattvas (enlightenment beings), they can eliminate the sins of countless eons of birth and death, let alone remembering them. If someone practices mindfulness of the Buddha, know that this person is a Puṇḍarīka (white lotus) among people. Avalokiteśvara Bodhisattva (the Bodhisattva of Compassion) and Mahāsthāmaprāpta Bodhisattva (the Bodhisattva of Great Strength) are their excellent friends. They will sit on the Bodhi-mandala (enlightenment seat) and be born into the family of all Buddhas.' These sutras all say that practicing mindfulness of the Buddha to be reborn in the Pure Land will ultimately achieve perfect enlightenment.

【English Translation】 English version: The Pure Land practice is the quickest and most direct path. If someone is attached to the Three Realms (desire realm, form realm, formless realm) and does not seek liberation, then they should peacefully pass their days as they are. Hopefully, wise individuals will contemplate and examine these principles, and then choose the method they prefer to practice. A Chan (Zen) master said that those who practice mindfulness of the Buddha (Buddha-anusmṛti) seeking rebirth in the Pure Land are practicing with attachment to appearances, which is a false method and not a cause for attaining Buddhahood. I privately believe that uttering such crude words amidst the cycle of birth and death is not in accordance with the holy teachings. As the seventeenth chapter of the Mahāratnakūṭa Sūtra (Great Treasure Heap Sutra) says: 'If there are sentient beings who generate the Bodhicitta (mind of enlightenment), wholeheartedly recite the name of Amitābha Buddha (Immeasurable Life Buddha), and cultivate various good deeds, dedicating the merit and vowing to be reborn in the Pure Land, then at the time of their death, Amitābha Buddha will come with a assembly of Bhikshus (monks) to welcome them to be reborn in that land, attain the state of non-retrogression, and ultimately attain Anuttarā-Samyak-Saṃbodhi (unsurpassed, complete and perfect enlightenment).' The upper volume of the Larger Sukhāvatīvyūha Sūtra (Infinite Life Sutra) says: 'Single-mindedly and wholeheartedly recite the name of Amitābha Buddha, cultivate good deeds in small or large amounts, observe precepts, and even at the time of their death, Amitābha Buddha will manifest his body, with radiant light and excellent marks, just like the true Buddha, and appear before that person with the great assembly. That person will then follow the manifested Buddha to be reborn in that land and dwell in the state of non-retrogression.' The Amitābha Sūtra says: 'Śāriputra (one of the Buddha's ten principal disciples, known for his wisdom), if there are good men or good women who hear the name of Amitābha Buddha and hold onto it, reciting it for one day, two days, three days, four days, five days, six days, or seven days, with a single, undisturbed mind, then at the time of their death, Amitābha Buddha will appear before them with the assembly of sages. At the time of their death, their minds will not be confused, and they will be reborn in the Land of Ultimate Bliss of Amitābha Buddha.' Furthermore, if there are those who have already made the vow to be reborn in the land of Amitābha Buddha, then all these people will attain the state of non-retrogression and ultimately attain Anuttarā-Samyak-Saṃbodhi.' The lower section of the Contemplation Sutra says: 'Good men and good women, merely by hearing the name of the Buddha and the names of the two Bodhisattvas (enlightenment beings), they can eliminate the sins of countless eons of birth and death, let alone remembering them. If someone practices mindfulness of the Buddha, know that this person is a Puṇḍarīka (white lotus) among people. Avalokiteśvara Bodhisattva (the Bodhisattva of Compassion) and Mahāsthāmaprāpta Bodhisattva (the Bodhisattva of Great Strength) are their excellent friends. They will sit on the Bodhi-mandala (enlightenment seat) and be born into the family of all Buddhas.' These sutras all say that practicing mindfulness of the Buddha to be reborn in the Pure Land will ultimately achieve perfect enlightenment.

覺。如何禪師。判為虛妄。非成佛因。豈不與此諸教相違。法華經第一方便品下偈云。

我記如是人　　來世成佛道　　以深心念佛　修持凈戒故　　若人散亂心　　入于塔廟中　一稱南無佛　　皆已成佛道

華嚴經六十二云。令安住力。唸佛門。令入如來十力中故。觀佛三昧經第一云。佛告父王。唸佛之心亦復如是。以是心故。能得三種菩提之根。觀佛三昧經第九云。釋迦牟尼佛。彌勒菩薩。過去于彼旃檀佛所。修行唸佛三昧。今乃成佛。又觀佛三昧第十云。行唸佛者。如大力士挽心王鎖斷到慧彼岸。文殊波若經下捲雲。若善男子善女人。欲入一行三昧。應處空閑。舍諸亂意。不取相貌。繫心一佛。專稱名字。隨佛方所。端身正向。能於一佛。唸唸相續。即是念中。能見過去未來現在諸佛。何以故。念一佛功德無量無邊。亦與無量諸佛功德。無二不思議。佛法等無差別。皆乘一如。成最正覺。如是等文。誠證非一。皆云。唸佛是菩提因。何忽專輒以凡情見解。違諸聖教。說為虛妄。非成佛因。一何孟浪。禪師復言。讀誦大乘經典。著相虛妄。非成佛因者。此無義言。甚於猛火。焚燒佛法。害人善根。眾生眼目。從冥入冥。長養三塗。斷滅佛種。忝為種子。聞此粗言。那不痛切。徹於心髓。引經救義。

【現代漢語翻譯】現代漢語譯本覺。如何禪師將唸佛判為虛妄，認為它不是成佛的原因。這豈不是與諸多的佛教經典相違背？《法華經·第一方便品》的偈頌中說：『我記著這樣的人，來世必定能夠成就佛道，因為他們以深切的信心念佛，並且修持清凈的戒律。如果有人以散亂的心，進入到佛塔或寺廟中，僅僅唸一聲「南無佛」（皈依佛），就已經種下了成佛的因緣。』《華嚴經》第六十二卷說：『使眾生安住于唸佛的力量，通過唸佛法門，能夠進入如來的十種力量之中。』《觀佛三昧經》第一卷說：『佛告訴父王，唸佛的心也是如此。因為有這樣的心，能夠得到三種菩提的根本。』《觀佛三昧經》第九卷說：『釋迦牟尼佛（Sakyamuni Buddha），彌勒菩薩（Maitreya Bodhisattva），過去在旃檀佛（Candana Buddha）那裡，修行唸佛三昧（nianfo-samadhi），如今才得以成佛。』《觀佛三昧經》第十卷說：『修行唸佛的人，就像大力士拉斷心王的鎖鏈，到達智慧的彼岸。』《文殊般若經》下卷說：『如果善男子、善女人，想要進入一行三昧（ekavyūha-samādhi），應當處在空閑的地方，捨棄各種散亂的念頭，不執著于外在的相貌，一心專注於一尊佛，專心稱念佛的名字，隨著佛所在的方向，端正身體面向佛。能夠對一尊佛，唸唸相續不斷，就在這一念之中，能夠見到過去、未來、現在的一切諸佛。為什麼呢？因爲念一尊佛的功德無量無邊，也與無量諸佛的功德，沒有差別，不可思議。佛法平等沒有差別，都乘著唯一的真如，成就最圓滿的覺悟。』像這樣的經文，實在不止一處，都說唸佛是菩提（bodhi）的因。為什麼忽然擅自用凡夫的情感和見解，違背各種聖賢的教誨，說唸佛是虛妄的，不是成佛的原因呢？這真是太荒謬了！禪師又說，讀誦大乘經典，執著于相是虛妄的，不是成佛的原因。這種沒有意義的話，比猛烈的火焰還要可怕，焚燒佛法，損害人們的善根，遮蔽眾生的眼目，使他們從黑暗進入更深的黑暗，增長三惡道的苦難，斷滅佛的種子。作為佛法的傳承者，聽到這樣粗暴的言論，怎能不感到痛心，徹骨的悲涼？我必須引用經文來匡正這些錯誤的觀點。

【English Translation】 English version The 'Jue'. How could a Chan master judge reciting Buddha's name as false and not a cause for attaining Buddhahood? Doesn't this contradict various Buddhist teachings? The verse in the 'First Expedient' chapter of the Lotus Sutra says: 'I remember these people, in the future, they will achieve Buddhahood, because they recite the Buddha's name with deep faith and practice pure precepts. If someone with a scattered mind enters a pagoda or temple and utters 'Namo Buddha' (Homage to Buddha) even once, they have already planted the seed for attaining Buddhahood.' Volume 62 of the Avatamsaka Sutra says: 'Enable beings to abide in the power of reciting Buddha's name. Through the Dharma gate of reciting Buddha's name, they can enter the Tathagata's (Tathagata) ten powers.' Volume 1 of the Contemplation on Buddha Samadhi Sutra says: 'The Buddha told his father, the mind of reciting Buddha's name is also like this. Because of this mind, one can obtain the roots of the three types of Bodhi (bodhi).' Volume 9 of the Contemplation on Buddha Samadhi Sutra says: 'Sakyamuni Buddha (Sakyamuni Buddha), Maitreya Bodhisattva (Maitreya Bodhisattva), in the past, at the place of Candana Buddha (Candana Buddha), practiced the nianfo-samadhi (nianfo-samadhi), and now they have attained Buddhahood.' Volume 10 of the Contemplation on Buddha Samadhi Sutra says: 'Those who practice reciting Buddha's name are like a strong man breaking the chain of the mind-king, reaching the shore of wisdom.' The lower volume of the Manjushri Prajna Sutra says: 'If good men and good women want to enter the ekavyūha-samādhi (ekavyūha-samādhi), they should stay in a quiet place, abandon all scattered thoughts, not cling to appearances, focus their mind on one Buddha, wholeheartedly recite the Buddha's name, and face the direction where the Buddha is. If they can continuously recite the name of one Buddha, in that very moment of recitation, they can see all the Buddhas of the past, present, and future. Why? Because the merit of reciting one Buddha is immeasurable and boundless, and it is no different from the merit of countless Buddhas, inconceivable. The Buddhadharma is equal and without difference, all riding on the one suchness, achieving the most perfect enlightenment.' Such scriptures are not just one instance; they all say that reciting Buddha's name is the cause of Bodhi (bodhi). Why suddenly use ordinary emotions and views to contradict various teachings of the sages, saying that reciting Buddha's name is false and not a cause for attaining Buddhahood? This is truly absurd! The Chan master also said that reading and reciting Mahayana scriptures and clinging to appearances is false and not a cause for attaining Buddhahood. These meaningless words are more terrible than fierce flames, burning the Buddhadharma, harming people's good roots, obscuring the eyes of sentient beings, causing them to go from darkness into deeper darkness, increasing the suffering of the three evil realms, and cutting off the Buddha's seed. As a successor of the Buddhadharma, how can one not feel heartbroken and utterly desolate upon hearing such crude words? I must cite scriptures to correct these erroneous views.

挫彼邪徒。立破成敗。須關典誥。所以廣引聖教。示彼迷人。信若不生。誠死難救。請諸禪師。側耳細聽。諸教定量。皆世尊語。無虛妄說。即如金剛波若經云。須菩提。于意云何。若人滿三千大千世界。七寶以用佈施。乃至若復有人。於此經中受持。乃至四句偈等。為他人說。其福勝彼。何以故。須菩提。一切諸佛及諸佛。阿耨多羅三藐三菩提。皆從此經出。下文又云。若有人能受持讀誦。廣為人說。如來悉知。是人悉見。是人皆得成就。不可量不可稱。無有邊不可思議功德。如是人等。則為荷擔如來阿耨多羅三藐三菩提。何以故。須菩提。若樂小法者。著我見人見。眾生見壽者見。則於此經。不能聽受。為人解說。準此經文。不肯讀誦。聽聞解說。默然坐者。是樂小法人。著我見人見。眾生見壽者見也。又云。複次須菩提。若善男子善女人。受持讀誦此經。若為人輕賤。是人先世罪業。應墮惡道。以今世人輕賤故。先世罪業則為消滅。當得阿耨多羅三藐三菩提。涅槃經第六云。譬如沙彌雖未具戒。即墮僧數。善男子。若有眾生。發心始學人。涅槃經書。持讀誦。亦復如是。雖未具足位階十住。則已墮於十住數中。或有眾生。是佛弟子。或非弟子。若因恐怖。或因利養。聽受具經。乃至一偈。聞已不謗。當知。是人

【現代漢語翻譯】現代漢語譯本：駁倒那些邪惡的異端。確立破斥和成就的原則，必須依據經典和誥命。因此廣泛引用聖教，是爲了開示那些迷惑之人。如果他們不生起信心，確實是死了也難以救度。請各位禪師，側耳仔細聽。所有教法的定量，都是世尊所說，沒有虛妄的說法。就如《金剛般若經》所說：『須菩提（Subhuti，佛陀的弟子），你認為怎麼樣？如果有人用充滿三千大千世界的七寶來佈施，乃至如果有人，對於此經，受持，乃至四句偈等，為他人解說，他的福德勝過前者。為什麼呢？須菩提，一切諸佛以及諸佛的阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺），都從此經而出。』下文又說：『如果有人能夠受持讀誦，廣泛地為人解說，如來完全知曉這個人，完全見到這個人，這個人都能成就不可量、不可稱、無有邊、不可思議的功德。這樣的人等，就是荷擔如來的阿耨多羅三藐三菩提。』為什麼呢？須菩提，如果喜歡小法的人，執著於我見、人見、眾生見、壽者見，那麼對於此經，就不能聽受，為人解說。依據此經文，不肯讀誦、聽聞解說、默然坐著的人，就是喜歡小法的人，執著於我見、人見、眾生見、壽者見。又說：『複次，須菩提，如果善男子善女人，受持讀誦此經，如果被人輕賤，這個人前世的罪業，應該墮入惡道。因為今世被人輕賤的緣故，前世的罪業就被消滅，應當得到阿耨多羅三藐三菩提。』《涅槃經》第六卷說：『譬如沙彌（Sramanera，小沙彌）雖然沒有受具足戒，就已經算在僧眾之數。善男子，如果有眾生，發心開始學習《涅槃經》的書，持讀誦，也是這樣。雖然沒有具足位階十住，就已經算在十住之數中。或者有眾生，是佛弟子，或者不是佛弟子，如果因為恐怖，或者因為利養，聽受具足的經，乃至一偈，聽了以後不誹謗，應當知道，這個人

【English Translation】 English version: Overthrow those evil heretics. Establishing the principles of refutation and accomplishment must rely on scriptures and edicts. Therefore, extensively quoting the holy teachings is to enlighten those who are deluded. If they do not generate faith, it is truly difficult to save them even in death. Please, all Chan masters, listen carefully. All the defined quantities of the teachings are the words of the World Honored One, without any false statements. Just as the Diamond Prajna Sutra says: 'Subhuti (佛陀的弟子), what do you think? If someone were to use the seven treasures filling three thousand great thousand worlds for almsgiving, and even if someone else were to uphold this sutra, even just four lines of verse, and explain it to others, their merit would surpass the former. Why? Subhuti, all Buddhas and the Anuttara-samyak-sambodhi (無上正等正覺) of all Buddhas come from this sutra.' The text below also says: 'If someone can uphold, recite, and widely explain it to others, the Tathagata (如來) fully knows this person, fully sees this person, and this person can achieve immeasurable, incalculable, boundless, and inconceivable merits. Such people are bearing the burden of the Tathagata's Anuttara-samyak-sambodhi.' Why? Subhuti, if those who delight in the small Dharma are attached to the views of self, person, sentient being, and life, then they cannot listen to and accept this sutra, nor explain it to others. According to this sutra text, those who are unwilling to recite, listen to explanations, or sit in silence are those who delight in the small Dharma, attached to the views of self, person, sentient being, and life. It also says: 'Furthermore, Subhuti, if a good man or good woman upholds and recites this sutra, and if they are despised by others, this person's past sins should cause them to fall into evil realms. Because they are despised in this life, their past sins will be eradicated, and they should attain Anuttara-samyak-sambodhi.' The sixth volume of the Nirvana Sutra says: 'For example, a Sramanera (小沙彌), although not fully ordained, is already counted among the Sangha (僧眾). Good man, if there are sentient beings who aspire to begin learning the Nirvana Sutra, upholding and reciting it, it is also like this. Although they have not fully attained the stage of the Ten Dwellings, they are already counted among the Ten Dwellings. Or if there are sentient beings, whether they are disciples of the Buddha or not, if out of fear or for the sake of gain, they listen to the complete sutra, even just one verse, and do not slander it after hearing it, you should know that this person'

則為已近。阿耨多羅三藐三菩提。又云。若有能聽如是經者。即不退轉于阿耨多羅三藐三菩提。隨其所愿。悉能成就。如我今日所可宣說。又涅槃經說。雪山童子。為求半偈。舍所愛身。以喂羅剎。以此為因。乃致作佛。佛報恩經第二云。轉輪聖王。為求半偈。剜身千燈。緣此勝因。乃致作佛。佛報恩經第七云。菩薩勤求十二部經。所以者何。唸佛重恩。為欲流佈諸佛正法。為欲增長諸佛法故。為令世間信佛法故。為令一切無量眾生悉得無上菩提故。金光明經第八云。是諸眾生聽斯經者。于未來世。無量百千俱胝那庾多劫。天上人中。常受勝樂。得遇諸佛。速成阿耨多羅三藐三菩提。金光明經第九偈云。

昔時寶積大法師　　為彼善生說妙法　因彼開演經王故　　東方見成不動佛　我昔聞經隨喜善　　所獲福聚量難知　由斯福故證菩提　　獲得法身真妙智

金光明經第十云。汝等能于如是經王。虔誠流佈。乃至於我般涅槃后。不令散滅。即是無上菩提正因。法華經第三云。若聲聞辟支佛。及諸菩薩。信是十六菩薩所說經法。受持不毀者。是人皆當得阿耨多羅三藐三菩提。如來之慧。法華經第四偈云。

其有欲疾得　　一切種智慧　　當受持是經

佛時。於一切法。方便無礙眾生。來生其國

。三十七道品。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。乃至十善道。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。華嚴經第十三云。爾時文殊師利菩薩。問智首菩薩言。佛子。于佛法中。智為上首如來。何故。或為眾生。讚歎佈施。或贊持戒。或贊堪忍。或贊精進。或贊禪定。或贊智慧。或復讚歎。慈悲喜捨。而終無有。唯以一法。而得出離。成阿耨多羅三藐三菩提者。時智首菩薩以頌答曰。

佛子甚希有　　能知眾生心　　如仁所問義　諦聽我言說　　過去未來世　　現在諸導師　無有說一法　　而得於道者　　佛知眾生心　性分各不同　　隨其所應度　　如是而說法　慳者為贊施　　毀禁者贊戒　　多瞋為贊忍　好懈贊精進　　亂意贊禪定　　愚癡贊智慧　怒害贊大悲　　憂戚為贊喜　　曲心讚歎舍　如是次第修　　漸具諸佛法　　如先立基堵　而後造宮室　　施戒亦復然　　菩薩眾行本　譬如建城郭　　為護諸人眾　　忍進亦如是　防護諸菩薩　　譬如大力王　　率土咸戴仰　定慧亦如是　　菩薩所依賴

【現代漢語翻譯】現代漢語譯本：三十七道品（三十七種修行方法，幫助達到覺悟）是菩薩的凈土。菩薩成佛時，通過念處（四念處：身念處、受念處、心念處、法念處）、正勤（四正勤：已生惡令斷滅，未生惡令不生，已生善令增長，未生善令生起）、神足（四神足：欲神足、勤神足、心神足、觀神足）、根（五根：信根、精進根、念根、定根、慧根）、力（五力：信力、精進力、念力、定力、慧力）、覺（七覺支：念覺支、擇法覺支、精進覺支、喜覺支、輕安覺支、定覺支、舍覺支）、道（八正道：正見、正思惟、正語、正業、正命、正精進、正念、正定）等修行而成就的眾生，會來生於他的國度。迴向心是菩薩的凈土。菩薩成佛時，會得到一切具足功德的國土，乃至十善道（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）是菩薩的凈土。菩薩成佛時，壽命不會中途夭折，擁有巨大的財富，奉行清凈的修行，所說的話真實可信，總是用柔和的語言，眷屬不會離散，善於調和爭訟，所說的話必定有益，不嫉妒不嗔恚，以正見看待眾生，這樣的眾生會來生於他的國度。《華嚴經》第十三卷說，當時文殊師利菩薩問智首菩薩說：『佛子，在佛法中，智慧為最上首要。如來為什麼有時為眾生讚歎佈施，有時讚歎持戒，有時讚歎堪忍，有時讚歎精進，有時讚歎禪定，有時讚歎智慧，有時又讚歎慈悲喜捨，而最終沒有隻用一種方法就能得出離，成就阿耨多羅三藐三菩提（無上正等正覺）的呢？』當時智首菩薩用偈頌回答說：『佛子真是稀有，能夠了解眾生的心。如您所問的意義，請仔細聽我說。過去、未來、現在的所有導師，沒有隻說一種法就能得道的。佛知道眾生的心，性情和根器各不相同，隨其所應度的對象，就這樣說法。對慳吝的人讚嘆佈施，對毀犯禁戒的人讚嘆持戒，對多嗔恨的人讚嘆忍辱，對懈怠的人讚嘆精進，對心意散亂的人讚嘆禪定，對愚癡的人讚嘆智慧，對憤怒和傷害他人的人讚嘆大悲，對憂愁和悲傷的人讚嘆喜，對心懷邪曲的人讚嘆舍。像這樣次第修習，逐漸具足諸佛的法。就像先建立地基，然後建造宮室一樣，佈施和持戒也是這樣，是菩薩各種行為的根本。譬如建造城郭，是爲了保護眾人，忍辱和精進也是這樣，防護諸菩薩。譬如大力轉輪聖王，所有國土都敬戴仰慕，禪定和智慧也是這樣，是菩薩所依賴的。』

【English Translation】 English version: The thirty-seven factors of enlightenment (thirty-seven practices to help achieve enlightenment) are the pure land of a Bodhisattva. When a Bodhisattva attains Buddhahood, beings who have cultivated through the mindfulness (four foundations of mindfulness: mindfulness of body, feelings, mind, and phenomena), right diligence (four right exertions: to prevent unwholesome states from arising, to abandon unwholesome states that have arisen, to arouse wholesome states that have not yet arisen, and to maintain wholesome states that have arisen), supernatural powers (four bases of power: zeal, effort, thought, and investigation), roots (five roots: faith, effort, mindfulness, concentration, and wisdom), powers (five powers: faith, effort, mindfulness, concentration, and wisdom), factors of enlightenment (seven factors of enlightenment: mindfulness, investigation of phenomena, effort, joy, tranquility, concentration, and equanimity), and the path (eightfold path: right understanding, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration) will be born in his land. The mind of dedication is the pure land of a Bodhisattva. When a Bodhisattva attains Buddhahood, he will obtain a land full of merit and virtue, and even the ten wholesome paths (non-killing, non-stealing, non-sexual misconduct, non-lying, non-divisive speech, non-harsh speech, non-idle chatter, non-covetousness, non-anger, and non-wrong view) are the pure land of a Bodhisattva. When a Bodhisattva attains Buddhahood, his life will not be cut short, he will possess great wealth, practice pure conduct, his words will be truthful and trustworthy, he will always use gentle language, his family will not be separated, he will be good at resolving disputes, his words will always be beneficial, he will not be jealous or angry, and he will view beings with right understanding. Such beings will be born in his land. The thirteenth chapter of the Avatamsaka Sutra says that at that time, Manjushri Bodhisattva asked Wisdom Foremost Bodhisattva: 'Disciple of the Buddha, in the Buddha-dharma, wisdom is the foremost. Why does the Tathagata sometimes praise giving for beings, sometimes praise upholding precepts, sometimes praise patience, sometimes praise diligence, sometimes praise meditation, sometimes praise wisdom, and sometimes praise loving-kindness, compassion, joy, and equanimity, but ultimately there is no single method by which one can attain liberation and achieve Anuttara-samyak-sambodhi (unexcelled complete enlightenment)?' At that time, Wisdom Foremost Bodhisattva answered with a verse: 'It is rare indeed, O disciple of the Buddha, to understand the minds of beings. As for the meaning of your question, listen carefully to my words. In the past, future, and present, all teachers have never spoken of a single dharma by which one can attain the Way. The Buddha knows the minds of beings, and their natures and capacities are different. According to what they should be saved by, he teaches the Dharma accordingly. For the stingy, he praises giving; for those who break precepts, he praises upholding precepts; for those who are full of anger, he praises patience; for the lazy, he praises diligence; for those with scattered minds, he praises meditation; for the ignorant, he praises wisdom; for those who are angry and harm others, he praises great compassion; for those who are worried and sad, he praises joy; for those with crooked minds, he praises equanimity. Practicing in this order, one gradually accumulates all the Buddhas' dharmas. Just as one first lays the foundation and then builds a palace, giving and upholding precepts are also like this, being the foundation of all the Bodhisattva's practices. Just as building a city wall is to protect the people, patience and diligence are also like this, protecting all Bodhisattvas. Just as a mighty Chakravartin king is revered and admired by all the land, meditation and wisdom are also like this, being what Bodhisattvas rely on.'

亦如轉輪王　能與一切樂　　四等亦如是　　與諸菩薩樂

如是等經。廣說諸行。是成佛因。非但六度。如何禪師。確執禪定。成佛正因。非余度耶。然諸聖教說智勝。成佛正因。余皆助緣。即如華嚴經第十三云。文殊師利問智首菩薩言。佛子。于佛法中。智為上首。大無量壽經上卷偈云。

佈施調意　　戒忍精進　　如是三昧　智為上首

進此經文。智為第一。如何偏贊禪定為勝。故博學者辯才無礙。寡聞者辭理俱滯。何不摧伏人我聽所。未聞屈節于師。咨量未悟。貢高我慢。不肯稟承。空腹高心發言違教。於人無恥邪不愧佛。然諸禪師。不顧聖教。胸臆自斷。不可依信。禪師復言。造像有為功德。非成佛因者。此亦非理。違聖教量。佛有誠言。備在諸經。慇勤稱讚。造像功德。滅過現殃。來成正覺。如何卒暴。違佛言教。不許為因證菩提耶。問曰。若能為因感菩提果。憑何典誥而得知耶。答曰。諸經總說。略引二部。證成此義。即如造像經上捲雲。若復有人。能於我法。未滅盡來。造佛像者。于彌勒初會。皆得解脫。若有眾生非但為己。而求出離。為欲得無上菩提。造佛像者。當知。此則為三十二相之因。能令其人速致作佛。造像經下卷復云。爾時彌勒菩薩摩訶薩白佛言。世尊。如佛所

說。于佛法中。犯波羅夷。不名為生。或復有人。作斯罪已。發心憶念諸佛功德。而造佛像。于佛法中。得再生否。又於今生第二第三第四生中。獲證法否。佛告彌勒菩薩言。彌勒。譬如有人。身被五縛。若得解脫。如鳥出網。至無礙處。此人亦爾。若發信心念佛功德。而造佛像。一切業障。皆得消除。于生死中。速出無礙。彌勒。當知。乘有三種。所謂聲聞乘。獨覺乘。及以佛乘。此人隨於何乘。而起愿樂。即於此乘。而得解脫。若但為成佛。不求余報。雖有業障。而得速滅。雖在生死。而無苦難。乃至當證無上菩提。獲清凈土。具諸相好。所得壽命。常住無盡。下文又云。善男子。假使如前。微塵等數。舍利弗等。所有智慧。不及如來一念之智。何以故。如來於唸唸中。常能出現過前塵數三昧解脫陀羅尼等。種種無量勝功德故。諸佛功德。一切聲聞。辟支佛。于其名字。亦不能知。是故若有清信之心。造佛形像。一切業障。莫不除滅。所獲功德無量無邊。乃至當成阿耨多羅三藐三菩提。永拔眾生一切苦惱。法華經第一方便品下偈云。

若人為佛故　　建立諸形像　　刻雕成眾相　皆已成佛道　　或以七寶成　　鍮石赤白銅　白镴及鉛錫　　鐵木及與泥　　或以膠漆布　嚴飾作佛像　　如是諸人等　　皆

【現代漢語翻譯】說：『在佛法中，犯了波羅夷（Parajika，根本重罪）的人，不能稱之為『生』。如果有人犯了這種罪之後，發心憶念諸佛的功德，並且建造佛像，那麼他在佛法中能夠得到再生嗎？又或者在今生的第二、第三、第四生中，能夠證得佛法嗎？』佛告訴彌勒菩薩（Maitreya Bodhisattva）說：『彌勒，譬如有人，身被五種束縛，如果能夠解脫，就像鳥兒脫離羅網，到達無障礙的地方。這個人也是如此，如果發起信心，憶念佛的功德，並且建造佛像，一切的業障都能夠消除，在生死輪迴中，迅速解脫，沒有障礙。』『彌勒，你應該知道，乘（Yana，交通工具，比喻教法）有三種，分別是聲聞乘（Sravakayana，聽聞佛法而修行的乘）、獨覺乘（Pratyekabuddhayana，獨自覺悟的乘）以及佛乘（Buddhayana，成佛的乘）。這個人隨於哪一種乘，而生起願望和喜樂，就能夠在那一種乘中得到解脫。如果僅僅是爲了成就佛果，不求其他的果報，即使有業障，也能夠迅速滅除。即使身處生死輪迴，也沒有苦難，乃至最終證得無上菩提（Anuttara-samyak-sambodhi，無上正等正覺），獲得清凈的佛土，具足各種殊勝的相好。所得到的壽命，永遠存在，沒有窮盡。』下文又說：『善男子，假使像前面所說的，如同微塵一樣多的舍利弗（Sariputra，佛陀十大弟子之一，以智慧著稱）等人的所有智慧，也不及如來一念之間的智慧。為什麼呢？因為如來在每一個念頭中，都能夠顯現超過前面所說的微塵數量的三昧（Samadhi，禪定）、解脫（Moksha，解脫煩惱）和陀羅尼（Dharani，總持，記憶和理解佛法的能力）等等，種種無量殊勝的功德。諸佛的功德，一切聲聞、辟支佛，對於它的名字，也不能夠完全知曉。因此，如果有人具有清凈的信心，建造佛的形像，一切的業障，沒有不能夠消除的，所獲得的功德無量無邊，乃至最終成就阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺），永遠拔除眾生的一切苦惱。』《法華經》（Lotus Sutra）第一方便品（Upaya-kausalya Chapter）下的偈頌說：『如果有人爲了佛的緣故，建立各種形像，雕刻成各種相好，都已經成就佛道。或者用七寶製成，或者用鍮石、赤銅、白銅，白镴以及鉛錫，鐵、木以及泥土，或者用膠漆和布，莊嚴裝飾製作佛像，像這樣的這些人，都……』

【English Translation】 It is said: 'In the Buddha-dharma, one who commits a Parajika (fundamental transgression) is not called 'alive'. If someone commits such a sin and then resolves to remember the merits of all Buddhas and makes a Buddha image, can he be reborn in the Buddha-dharma? And in the second, third, or fourth life of this present life, can he attain the Dharma?' The Buddha told Maitreya Bodhisattva: 'Maitreya, for example, if a person is bound by five bonds, if he can be liberated, it is like a bird escaping from a net and reaching a place without obstacles. This person is also like this. If he generates faith, remembers the merits of the Buddha, and makes a Buddha image, all karmic obstacles can be eliminated, and he can quickly escape from samsara without hindrance.' 'Maitreya, you should know that there are three Yanas (vehicles, metaphors for teachings): the Sravakayana (the vehicle of those who hear the Dharma and practice), the Pratyekabuddhayana (the vehicle of solitary Buddhas), and the Buddhayana (the vehicle of becoming a Buddha). Whichever Yana this person aspires to and finds joy in, he can attain liberation in that Yana. If it is only for the sake of attaining Buddhahood, without seeking other rewards, even if there are karmic obstacles, they can be quickly eliminated. Even if he is in samsara, there will be no suffering, until he attains Anuttara-samyak-sambodhi (unsurpassed perfect enlightenment), obtains a pure Buddha-land, and possesses all kinds of excellent marks and qualities. The lifespan obtained will be eternal and without end.' The text further says: 'Good man, suppose that, like the dust particles mentioned earlier, the wisdom of Sariputra (one of the Buddha's ten great disciples, known for his wisdom) and others is not equal to the wisdom of the Tathagata in a single thought. Why? Because in every thought, the Tathagata can manifest more Samadhis (meditative states), Mokshas (liberations), and Dharanis (mantras, abilities to remember and understand the Dharma) than the number of dust particles mentioned earlier, and all kinds of immeasurable and excellent merits. The merits of all Buddhas cannot be fully known even by the names of all Sravakas and Pratyekabuddhas. Therefore, if someone has pure faith and makes an image of the Buddha, all karmic obstacles will be eliminated, and the merits obtained will be immeasurable and boundless, until he attains Anuttara-samyak-sambodhi (unsurpassed perfect enlightenment), and forever removes all the suffering of sentient beings.' The verse in the Upaya-kausalya Chapter (Chapter 2) of the Lotus Sutra says: 'If someone for the sake of the Buddha, establishes various images, carves and sculpts various forms, all have already attained the Buddha-way. Or made of seven treasures, or of brass, red copper, white copper, white tin, and lead and tin, iron, wood, and clay, or with glue, lacquer, and cloth, adorns and makes Buddha images, such people, all...'

已成佛道　彩畫作佛像　　百福莊嚴相　　自作若使人　皆已成佛道　　乃至童子戲　　若草木及筆　或以指爪甲　　而畫作佛像　　如是諸人等　漸漸積功德　　具足大悲心　　皆已成佛道

若欲具引諸經。恐煩紙墨。依斯兩教。足明優劣。故知。信心造像。功德無涯。克證菩提。斷除諸難。依經敬造。必至涅槃。若取謬言。嬰纏生死。比未聞教。輕佛重人。今見經文。那不迴向。禪師復言。書寫經律。著相虛妄。非成佛因者。此語非善。違害聖教。欲陷眾生。墮邪見網。必其書寫。有損無益者。何故世尊苦勸眾生。剝皮折骨。令寫經律。菩薩戒云。若佛子。常應一心。受持讀誦大乘經律。剝皮為紙。刺血為墨。以髓為水。折骨為筆。書寫佛戒。樹皮谷紙。絹素竹帛。亦悉書持。常以七寶無價香華。一切雜寶。為箱盛經律卷。若不如法供養者。犯輕垢罪。下文又云。若佛子。皆以信心受戒者。若國王王子。百官四部弟子。自恃高貴。破滅佛法。戒律明作。製法制我。四部弟子。不聽出家行道。亦復不聽造立形像佛塔。經律立統。制眾安籍。記僧比丘。菩薩地立。白衣高座。廣行非法。如兵奴之法。而菩薩正應受一切人供養。而反為官走。使非法非律。若國王百官。好心受佛戒者。莫作是破三寶之罪。

而作破法者。犯輕垢罪。準此兩節戒文。若不剝皮刺血書寫經律。犯輕垢罪。制不令書。亦犯輕垢罪。故知。信心書寫。當祈解脫。與作礙緣。必招來苦。法華經第四法師品云。若善男子善女人。於法華經。乃至一句。受持讀誦。解說書寫。種種供養經卷。華香纓絡末香。涂香燒香。繒蓋幢幡。衣服伎樂。合掌恭敬。是人一切世間。應所瞻奉。應以如來供養。而供養之。當知。此人。

相既不殊。還同虛妄。由此理故。為證菩提。所修諸行。雖皆取相。而非虛妄。必能為因。證涅槃。故不同妄情。計度分別。我我所執。顛倒虛妄。問曰。修菩薩行。雖皆取相。必能為因。而非妄者。何故。金剛波若楞伽等經云。凡所有相。皆是虛妄。今言有相非虛妄者。與此聖教。豈不相違。答曰。諸聖教中。說虛妄者。有其四義。第一理事相對說虛妄。第二生死離系因果相對說虛妄。第三凡聖相對說虛妄。第四有無相對說虛妄。第一理事相對說虛妄者。理真事妄。何以故。理即圓成實性。無為法故。凝然常故。無去來故。無增減故。無生滅故。體堅實故。無變易故。事即依他起性。有為法故。緣生法故。有增減故。有生滅故。如壞幻故。有變易故。所以將事望理。理真事妄。此即有體虛妄。非如兔角。第二生死離系因果相對說

【現代漢語翻譯】現代漢語譯本如果有人破壞佛法，就犯了輕垢罪。按照這兩條戒律，如果不剝皮刺血書寫經律，就犯了輕垢罪。禁止書寫，也犯了輕垢罪。所以要知道，有信心的人書寫佛經，應當祈求得到解脫，如果製造障礙，必定招來痛苦。《法華經》第四法師品說：『如果善男子善女人，對於《法華經》，乃至一句，受持讀誦，解說書寫，用各種物品供養經卷，如花、香、纓絡、末香、涂香、燒香、繒蓋、幢幡、衣服、伎樂，合掌恭敬，這個人應該受到一切世間的瞻仰敬奉，應該用供養如來的方式來供養他。』應當知道，這個人。相既然沒有差別，還是和虛妄相同。因為這個道理，爲了證得菩提（Bodhi，覺悟），所修的各種行為，雖然都執著于表相，但不是虛妄的，必定能成為證得涅槃（Nirvana，寂滅）的原因。所以不同於虛妄的情感，計度分別，執著于『我』和『我的』，顛倒虛妄。有人問：修菩薩行，雖然都執著于表相，必定能成為證得涅槃的原因，而不是虛妄的，為什麼《金剛般若經》、《楞伽經》等經典說：『凡所有相，皆是虛妄』？現在說有相不是虛妄的，這和這些聖教，難道不是相違背嗎？回答說：各種聖教中，說虛妄，有四種含義。第一，從理和事相對來說虛妄。第二，從生死和離系因果相對來說虛妄。第三，從凡夫和聖人相對來說虛妄。第四，從有和無相對來說虛妄。第一，從理和事相對來說虛妄，理是真實的，事是虛妄的。為什麼呢？理就是圓成實性（Parinispanna，圓滿成就的自性），是無為法，所以凝然常住，沒有來去，沒有增減，沒有生滅，本體堅實，沒有變易。事就是依他起性（Paratantra，依他而起的自性），是有為法，是因緣生法，有增減，有生滅，如幻象般容易壞滅，有變易。所以用事和理相比，理是真實的，事是虛妄的。這就是有體虛妄，不是像兔角一樣完全不存在。第二，從生死和離系因果相對來說

【English Translation】 English version If someone destroys the Dharma, they commit a minor offense. According to these two precepts, if one does not peel skin and prick blood to write scriptures and precepts, one commits a minor offense. Prohibiting writing also constitutes a minor offense. Therefore, it should be known that those who write scriptures with faith should pray for liberation; creating obstacles will inevitably bring suffering. The fourth chapter, 'Teacher of the Dharma,' in the Lotus Sutra states: 'If good men and good women, regarding the Lotus Sutra, even a single phrase, receive, uphold, read, recite, explain, and write it, and offer various items to the scriptures, such as flowers, incense, garlands, powdered incense, scented paste, burning incense, silk canopies, banners, clothing, and music, and respectfully join their palms, this person should be revered and honored by all the world, and should be offered to as if offering to a Tathagata (如來，Thus Come One).' It should be known that this person. Since appearances are not different, they are still the same as illusory. Because of this principle, in order to attain Bodhi (菩提，Enlightenment), the various practices undertaken, although clinging to appearances, are not illusory, and will certainly become the cause of attaining Nirvana (涅槃，Extinction). Therefore, they are different from illusory emotions, calculations, and discriminations, clinging to 'I' and 'mine,' which are inverted and illusory. Someone asks: Although practicing the Bodhisattva path involves clinging to appearances, it will certainly become the cause of attaining Nirvana and is not illusory, why do scriptures such as the Diamond Sutra, Lankavatara Sutra, etc., say: 'All appearances are illusory'? Now saying that appearances are not illusory, does this not contradict these sacred teachings? The answer is: In various sacred teachings, saying 'illusory' has four meanings. First, 'illusory' is spoken in relation to principle and phenomena. Second, 'illusory' is spoken in relation to the cycle of birth and death and the cause and effect of liberation. Third, 'illusory' is spoken in relation to ordinary beings and sages. Fourth, 'illusory' is spoken in relation to existence and non-existence. First, 'illusory' is spoken in relation to principle and phenomena; principle is real, and phenomena are illusory. Why? Principle is the Parinispanna (圓成實性，Perfected Nature), the unconditioned Dharma, therefore it is still and constant, without coming or going, without increase or decrease, without birth or death, its essence is solid, without change. Phenomena are the Paratantra (依他起性，Other-dependent Nature), the conditioned Dharma, the Dharma arising from conditions, with increase and decrease, with birth and death, easily destroyed like illusions, with change. Therefore, comparing phenomena with principle, principle is real, and phenomena are illusory. This is substantial illusion, not like a rabbit's horn which does not exist at all. Second, 'illusory' is spoken in relation to the cycle of birth and death and the cause and effect of liberation.

虛妄者。離系因果真。生死因果妄。何以故。因真故果真。因妄故果妄。因果相感法爾。如是生死果妄。離系果真。何以故。生死果報。輪迴不定。得失無恒。離系之果。得而不失。證而無退。無恒故妄。無退故真。所以因隨於果。真妄必同。果從於因。理齊虛實。若將生死。望于離系。生死因果。雖有體而虛妄。離系因果。絕羈鎖而故實。離系果者。即菩提涅槃。更無別物。果唯無漏。因通有漏。菩薩有二。頓漸別故。頓悟菩薩地前有漏漸通無漏。七地已前通漏無漏。八地已去無漏相續。第三凡聖相對說虛妄者。凡妄聖真。何以故。凡夫顛倒。不能了知常與無常。生死涅槃。青黃赤白。男女等法。本無名字。隨世假立。迷情計實。尋名執著。強生分別。境分違順。便有憎愛。二心而起。無量煩惱。隨二心生。無明厚重。不了假名。依之執實。造生死業。菩薩不爾。遠離顛倒。了達一切。常與無常。生死涅槃。青黃赤白。男女等法。本來無名。欲起言說。呼召諸法。隨順世俗。假立名字。了知名法。互不相屬。何以故。一切諸法。離於言論。說不及故。但為遮詮假立名目。今知彼此。而無雜亂。熾然說法。度脫眾生。廣立名目。開張善惡。指有涅槃。今厭生死。勸遣精進。斷惡修善。知立假名。表詮諸法。依名取解。

【現代漢語翻譯】現代漢語譯本虛妄是指：解脫的因果是真實的，生死的因果是虛妄的。為什麼呢？因為因真實，所以果也真實；因虛妄，所以果也虛妄。因果相互感應是自然規律。因此，生死的果報是虛妄的，而解脫的果報是真實的。為什麼呢？因為生死的果報，輪迴不定，得失沒有定數；而解脫的果報，得到就不會失去，證得就不會退轉。沒有定數所以是虛妄的，沒有退轉所以是真實的。所以，因隨著果，真實和虛妄必定相同；果從於因，道理齊同於虛幻和真實。如果將生死與解脫相比，生死的因果雖然有形體卻是虛妄的，解脫的因果則擺脫了束縛而真實。解脫的果，就是菩提（Bodhi，覺悟）和涅槃（Nirvana，寂滅），沒有其他的東西。果只有無漏（anāsrava，沒有煩惱），因則通於有漏（sāsrava，有煩惱）。菩薩（Bodhisattva，覺悟有情）有兩種，因為頓悟和漸悟的差別。頓悟的菩薩在地前有漏，逐漸通達無漏；七地以前通達有漏和無漏，八地以後無漏相續不斷。第三，凡夫和聖人相對來說虛妄，凡夫是虛妄的，聖人是真實的。為什麼呢？因為凡夫顛倒，不能了知常與無常，生死與涅槃，青黃赤白，男女等法。這些法本來沒有名字，只是隨著世俗假立的。迷惑的情感認為這些是真實的，追逐名字而執著，強行生出分別。境界分為順和不順，便有了憎恨和喜愛。二心因此而生起，無量的煩惱隨著二心而生。無明深厚，不能了知假名，依著假名而執著為真實，造作生死的業。菩薩不是這樣，遠離顛倒，了達一切，常與無常，生死與涅槃，青黃赤白，男女等法，本來沒有名字。想要開始言說，呼喚諸法，隨順世俗，假立名字。了知名和法，互相不相隸屬。為什麼呢？因為一切諸法，離開了言論，說也說不盡。只是爲了遮止詮釋而假立名目，現在知道彼此，而沒有雜亂。熾盛地說法，度脫眾生，廣泛地建立名目，開張善惡，指明有涅槃，從而厭惡生死，勸勉精進，斷惡修善。知道建立假名，是爲了表達詮釋諸法，依據名字來理解。

【English Translation】 English version What is illusory? The cause and effect of detachment is real, while the cause and effect of birth and death is illusory. Why? Because if the cause is real, the effect is real; if the cause is illusory, the effect is illusory. The mutual influence of cause and effect is a natural law. Therefore, the result of birth and death is illusory, while the result of detachment is real. Why? Because the retribution of birth and death is uncertain in Samsara (輪迴，cycle of rebirth), with gains and losses having no constancy. The result of detachment, however, is gained and not lost, realized and not regressed. Being without constancy is illusory, while being without regression is real. Therefore, the cause follows the effect, and truth and illusion must be the same. The effect follows the cause, and the principle aligns with illusion and reality. If we compare birth and death to detachment, the cause and effect of birth and death, though having form, is illusory, while the cause and effect of detachment is free from bondage and truly real. The result of detachment is Bodhi (菩提，enlightenment) and Nirvana (涅槃，liberation), and there is nothing else. The result is only without outflows (anāsrava，free from defilements), while the cause extends to having outflows (sāsrava，with defilements). There are two types of Bodhisattvas (菩薩，enlightened beings), due to the difference between sudden and gradual enlightenment. Bodhisattvas of sudden enlightenment have outflows before reaching the ground, gradually attaining outflowlessness; before the seventh ground, they have both outflows and outflowlessness; from the eighth ground onwards, outflowlessness continues uninterrupted. Thirdly, in relation to ordinary beings and sages, what is illusory is that ordinary beings are illusory and sages are real. Why? Because ordinary beings are deluded and cannot understand permanence and impermanence, birth and death and Nirvana, blue, yellow, red, and white, male and female, and other such dharmas (法，phenomena). These dharmas originally have no names, but are provisionally established according to worldly conventions. Deluded emotions consider them real, pursuing names and clinging to them, forcibly creating distinctions. The realm is divided into agreeable and disagreeable, and then there is hatred and love. The two minds arise, and countless afflictions arise with the two minds. Ignorance is profound, unable to understand provisional names, relying on them and clinging to them as real, creating the karma (業，action) of birth and death. Bodhisattvas are not like this, they are far from delusion, understanding everything, permanence and impermanence, birth and death and Nirvana, blue, yellow, red, and white, male and female, and other such dharmas, originally having no names. Wanting to begin speaking, calling upon the dharmas, following worldly conventions, provisionally establishing names. Understanding that names and dharmas are not mutually subordinate. Why? Because all dharmas are apart from speech, and cannot be fully expressed. Only for the sake of restrictive explanation are names provisionally established, now knowing each other, without confusion. Ardently expounding the Dharma, liberating sentient beings, widely establishing names, opening up good and evil, pointing to Nirvana, thereby厭惡(厭惡)ing birth and death, encouraging diligence, cutting off evil and cultivating good. Knowing that establishing provisional names is for expressing and explaining the dharmas, relying on names to gain understanding.

而無封執。封執既無。憎愛不生。煩惱不有。煩惱既亡。虛妄心斷。虛妄心息。名之為聖。所以將凡望聖。凡見虛妄。非聖所解。同凡所見。亦虛妄也。經言。虛妄但約妄心。以心妄見。不稱境知。說彼妄見。名為虛妄。不可令彼一切諸法。隨妄見心總皆虛妄。若言諸法定隨妄心虛妄無者。妄心疑杌為人鬼。杌非虛妄。彼既不爾。此云何然。故知。不可以心妄故令境皆妄。第四有無相對說虛妄者。無妄有真。何以故。無即遍計所執性。有即依他起性。然依他起法。緣生幻有。法從緣生。緣從法有。緣法和合。可有形段。可有作用。而知有物。即如遍計所執之我。空無有物。依彼五蘊迷情妄執。計有實我。異於五蘊。別有體性。然此我體。無非妄計。無有作用。形段可知。因茲妄執。增諸惑業。憂悲苦惱。從此而生。譬如迷繩。妄生蛇想。蛇無是妄。繩有故真。依他況繩。我類于蛇。我體空無。無故虛妄。依他法有。有如幻有。然諸聖教說虛妄者。不過此四。智者尋文。宜識經意。虛妄言寬有無俱遍。各據一義。與教何違。若言世尊說諸有為。定如空華。無有一物名虛妄者。虛妄無法。非解脫因。如何世尊。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

【現代漢語翻譯】現代漢語譯本：並且沒有固定的執著。既然沒有固定的執著，憎恨和喜愛就不會產生，煩惱也不會存在。煩惱既然消亡，虛妄的心念就會斷絕。虛妄的心念止息，就稱之為聖人。所以用凡夫的眼光看待聖人，凡夫所見都是虛妄的，不是聖人所能理解的。如果和凡夫所見相同，那也是虛妄的。經書上說：『虛妄』只是針對虛妄的心而言的，因為心是虛妄的見解，不能如實地瞭解事物，所以說那種虛妄的見解，叫做『虛妄』。不能讓一切諸法，都隨著虛妄的見解而全部成為虛妄。如果說諸法一定隨著虛妄的心而虛妄不存在，那麼虛妄的心把樹樁懷疑成人或鬼，樹樁並不是虛妄的。既然樹樁不是那樣，那麼諸法又怎麼會是那樣呢？所以要知道，不能因為心是虛妄的，就讓境界都成為虛妄。第四種用有無相對來說明虛妄的情況是：沒有虛妄，就有真實。為什麼呢？因為『無』就是遍計所執性（Parikalpita，遍計所執性是指完全是虛妄分別的，沒有真實自性的法），『有』就是依他起性（Paratantra，依他起性是指由因緣和合而生起的法）。然而依他起法，是因緣生起的幻有。法從因緣而生，因緣從法而有，因緣和法和合，可以有形狀和作用，可以知道有事物存在。這就好像遍計所執的我，本來空無一物，只是依著五蘊（Skandha，構成個體的五種要素，即色、受、想、行、識）的迷惑之情而虛妄執著，認為有一個真實的『我』，不同於五蘊，另外具有本體。然而這個『我』的本體，無非是虛妄的計度，沒有作用，形狀可以知曉。因為這種虛妄的執著，增長了各種迷惑和業力，憂愁、悲傷、痛苦、煩惱，都從此而生。譬如迷惑地看待繩子，虛妄地產生蛇的念頭，蛇是不存在的，是虛妄的，繩子是存在的，是真實的。依他起性就像繩子，『我』類似於蛇。『我』的本體是空無的，因為空無所以是虛妄的。依他起法是存在的，存在就像幻有。然而各種聖教所說的虛妄，不過是這四種情況。有智慧的人研究經文，應該認識經文的含義。『虛妄』這個詞含義寬泛，有和無都包括在內，各自根據一種意義，和佛教的教義有什麼違背呢？如果說世尊說一切有為法（Samskrta，由因緣和合而成的法），一定像空中的花朵一樣，沒有一樣東西可以稱為虛妄，虛妄沒有法，不是解脫的原因，那麼世尊怎麼會告誡弟子，勤奮地修習六度（Paramita，菩薩修行的六種方法，即佈施、持戒、忍辱、精進、禪定、智慧），各種殊勝的修行，作為證得菩提（Bodhi，覺悟）和涅槃（Nirvana，解脫）的根本原因呢？難道會有智者，讚美乾闥婆城（Gandharva-nagara，海市蜃樓）堅固高妙，又勸說人們，用兔子的角做梯子嗎？

【English Translation】 English version: And without fixed attachments. Since there are no fixed attachments, hatred and love do not arise, and afflictions do not exist. Since afflictions have ceased, deluded thoughts are cut off. When deluded thoughts cease, it is called being a sage. Therefore, when ordinary people look at sages, what they see is deluded, which is not what sages understand. If it is the same as what ordinary people see, it is also deluded. The sutra says: 'Delusion' only refers to the deluded mind, because the mind has deluded views and cannot truly understand things, so that kind of deluded view is called 'delusion'. It cannot be that all dharmas (Dharma, teachings or laws) follow the deluded mind and all become deluded. If it is said that dharmas must follow the deluded mind and be deluded and non-existent, then the deluded mind suspects a tree stump to be a person or a ghost, but the tree stump is not deluded. Since the tree stump is not like that, how can dharmas be like that? Therefore, it should be known that the environment cannot be made deluded just because the mind is deluded. The fourth situation of explaining delusion in terms of the relativity of existence and non-existence is: without delusion, there is truth. Why? Because 'non-existence' is the Parikalpita (Parikalpita, the nature of what is completely imputed, without real self-nature), and 'existence' is the Paratantra (Paratantra, the nature of what arises dependently). However, the Paratantra dharma is the illusory existence arising from conditions. Dharma arises from conditions, and conditions arise from dharma. Conditions and dharma combine, and there can be shapes and functions, and it can be known that there are things. This is like the self that is completely imputed, which is originally empty and without anything, but is falsely attached based on the delusion of the five Skandhas (Skandha, the five aggregates that constitute an individual, namely form, feeling, perception, volition, and consciousness), thinking that there is a real 'self' that is different from the five Skandhas and has a separate entity. However, the entity of this 'self' is nothing but deluded calculation, without function, and the shape can be known. Because of this deluded attachment, various delusions and karmas are increased, and sorrow, grief, pain, and afflictions arise from this. For example, mistaking a rope for a snake, falsely generating the thought of a snake. The snake does not exist, it is deluded; the rope exists, it is real. Paratantra is like the rope, and the 'self' is similar to the snake. The entity of the 'self' is empty, and because it is empty, it is deluded. Paratantra dharma exists, and existence is like illusory existence. However, the delusions mentioned in various sacred teachings are nothing more than these four situations. Wise people who study the scriptures should recognize the meaning of the scriptures. The word 'delusion' has a broad meaning, including both existence and non-existence, each based on one meaning, what contradiction is there with the teachings of Buddhism? If it is said that the World Honored One said that all conditioned dharmas (Samskrta, dharmas that arise from conditions) are certainly like flowers in the sky, and there is nothing that can be called delusion, and delusion has no dharma and is not the cause of liberation, then how could the World Honored One admonish his disciples to diligently practice the Six Paramitas (Paramita, the six perfections practiced by Bodhisattvas, namely generosity, morality, patience, diligence, concentration, and wisdom), and various excellent practices, as the fundamental cause of attaining Bodhi (Bodhi, enlightenment) and Nirvana (Nirvana, liberation)? Would there be a wise person who praises Gandharva-nagara (Gandharva-nagara, a mirage) as solid and lofty, and then advises people to use rabbit horns as ladders?

。而可舉陟者哉。由此理故。雖是凡夫。發菩提心。行菩薩行。誓斷生死。趣大菩提。所修諸行。雖然有漏。著相修習。是實是正。有體虛妄。非如龜毛。空無一物。說為虛妄。若能如是解經意者。常行於相。相不能礙。速出生死。速得解脫。迷情局執。于教不通。雖求離相。恒被相拘。欲求解脫。反沉生死。良為禪師。不樂多聞。見解浮淺。執心有在。迷昧聖言。雖復勤苦。專求出離。于彼行門。不了遲疾。妄與非妄。有之與無。邪之與正。假使修行。無利勤苦。故涅槃經云。譬如有人乘船遊戲。琉璃寶珠。墮落深水。眾人競取。各得瓦石。謂為真實。便生歡喜。若有人說。汝所得者。悉是瓦石。琉璃寶珠。現在水下。亦不信受。然諸禪師。亦復如是。共傳虛偽邪僻之法。謂為真實。各自保愛。歡喜而行。若有智者。依諸聖教。為說佛法。真實禪定。修學行門。毀而不信。棄聞思修三慧善心。取無記心。不斷不修。以為真實。此即謬中之謬。無過此也。何以故。夫無記者。非善非惡。中庸之心。不從分別。思慮而起。隨逐因緣。任運轉故。體性羸劣。不能為因。感三有果。況彼解脫出世妙果。而能證耶。聞思修慧。解脫正因。何不安住。自利利他。展轉相傳。住無記心。確執不移。豈不謬乎。如來法門八萬四千。隨

{ "translations": [ "現代漢語譯本：這樣的人可以被提拔重用嗎？因為這個道理，即使是凡夫，如果發起菩提心（bodhicitta，覺悟之心），行菩薩行（bodhisattva-caryā，菩薩的行為），發誓斷絕生死輪迴，趨向偉大的菩提覺悟，那麼他所修的各種行為，雖然是有漏洞的，執著于表相而修習，但這是真實而正確的，具有實體而非虛妄，不像龜毛一樣，空無一物，不能說是虛妄的。如果能夠這樣理解經文的意義，那麼即使經常處於表相之中，表相也不能成為障礙，能夠迅速脫離生死輪迴，迅速獲得解脫。迷惑的情感和固執的見解，使人不能通達佛法教義。雖然想要求得脫離表相，卻總是被表相所束縛。想要獲得解脫，反而沉溺於生死輪迴。這是因為禪師不喜好廣聞博學，見解膚淺，心中有所執著，迷惑于聖人的教誨。即使勤奮刻苦，專心尋求出離，對於修行的方法，不明白其中的遲速，妄自區分真實與虛妄，有與無，邪與正。即使修行，也是徒勞無功。所以《涅槃經》（Nirvāṇa Sūtra）中說，譬如有人乘船遊戲，琉璃寶珠（vaiḍūrya，一種珍貴的寶石）掉入深水中。眾人爭相撈取，各自得到瓦片石頭，卻認為是真實的寶珠，便心生歡喜。如果有人說，你們得到的都是瓦片石頭，真正的琉璃寶珠還在水下，他們也不會相信接受。那些禪師也是這樣，共同傳授虛偽邪僻的法門，卻認為是真實的，各自珍視愛護，歡喜地修行。如果有智者，依據各種聖教，為他們宣說佛法，真實的禪定，修學的行門，他們反而詆譭而不相信，拋棄聞、思、修（śruta-cintā-bhāvanā，聽聞、思考、修習）三慧的善心，取無記心（avyākṛta-citta，非善非惡的心），不斷也不修，認為是真實的。這真是謬誤中的謬誤，沒有比這更嚴重的了。為什麼呢？因為無記心，既非善也非惡，是一種中庸的心態，不是從分別思慮中產生的，而是隨著因緣而運轉的。它的體性羸弱，不能作為原因，感得三有（trayo bhava，欲有、色有、無色有）的果報，更何況是解脫出世的妙果，又怎麼能夠證得呢？聞、思、修慧，是解脫的正因，為什麼不安住於此呢？自利利他，輾轉相傳，卻安住于無記心，確信固執而不改變，這難道不是謬誤嗎？如來的法門有八萬四千種，隨", "English version: Can such a person be promoted and reused? Because of this principle, even if one is an ordinary person, if they generate bodhicitta (the mind of enlightenment), practice bodhisattva-caryā (the conduct of a Bodhisattva), vow to cut off the cycle of birth and death, and strive towards great bodhi (enlightenment), then the various practices they cultivate, although they may have imperfections and are practiced with attachment to appearances, are actually real and correct, possessing substance rather than being illusory. They are not like turtle hair, which is completely non-existent and cannot be said to be illusory. If one can understand the meaning of the scriptures in this way, then even if they are constantly in the midst of appearances, appearances cannot become an obstacle, and they can quickly escape the cycle of birth and death and quickly attain liberation. Confused emotions and stubborn views prevent people from understanding the teachings of the Dharma. Although they seek to be free from appearances, they are always bound by appearances. Desiring to attain liberation, they instead sink into the cycle of birth and death. This is because Zen masters do not like to be widely learned, their views are superficial, and their minds are attached to something. They are confused about the teachings of the sages. Even if they are diligent and strive to seek liberation, they do not understand the speed or slowness of the methods of practice, and they falsely distinguish between what is real and unreal, what exists and does not exist, what is evil and what is correct. Even if they practice, it is futile and laborious. Therefore, the Nirvāṇa Sūtra says, 'For example, someone is playing on a boat, and a vaiḍūrya (a precious gem) falls into the deep water. Everyone rushes to retrieve it, and each gets a piece of tile or stone, but they think it is the real gem and become happy. If someone says, 'What you have obtained are all tiles and stones, the real vaiḍūrya is still underwater,' they will not believe or accept it.' Those Zen masters are also like this, jointly transmitting false and heretical teachings, but they think they are real, and each cherishes and protects them, and practices with joy. If there is a wise person who, based on the various sacred teachings, explains the Dharma, the true samādhi (meditative concentration), and the methods of practice, they instead slander and do not believe, abandoning the good mind of śruta-cintā-bhāvanā (hearing, thinking, and cultivating) and taking avyākṛta-citta (the mind that is neither good nor evil), neither cutting off nor cultivating, and thinking it is real. This is truly the most erroneous of errors, and there is nothing more serious than this. Why? Because avyākṛta-citta is neither good nor evil, it is a neutral state of mind that does not arise from discrimination or thought, but follows conditions and operates according to circumstances. Its nature is weak and cannot be the cause of experiencing the fruits of the trayo bhava (three realms of existence: desire realm, form realm, and formless realm), let alone attain the wonderful fruit of liberation from the world. Hearing, thinking, and cultivating wisdom are the true causes of liberation, why not abide in them? Benefiting oneself and others, transmitting them from one to another, but instead abiding in avyākṛta-citta, firmly clinging to it without changing, is this not a mistake? The Dharma doors of the Tathāgata are eighty-four thousand,", " " ], "english_translations": [ "Can such a person be promoted and reused? Because of this principle, even if one is an ordinary person, if they generate bodhicitta (the mind of enlightenment), practice bodhisattva-caryā (the conduct of a Bodhisattva), vow to cut off the cycle of birth and death, and strive towards great bodhi (enlightenment), then the various practices they cultivate, although they may have imperfections and are practiced with attachment to appearances, are actually real and correct, possessing substance rather than being illusory. They are not like turtle hair, which is completely non-existent and cannot be said to be illusory. If one can understand the meaning of the scriptures in this way, then even if they are constantly in the midst of appearances, appearances cannot become an obstacle, and they can quickly escape the cycle of birth and death and quickly attain liberation. Confused emotions and stubborn views prevent people from understanding the teachings of the Dharma. Although they seek to be free from appearances, they are always bound by appearances. Desiring to attain liberation, they instead sink into the cycle of birth and death. This is because Zen masters do not like to be widely learned, their views are superficial, and their minds are attached to something. They are confused about the teachings of the sages. Even if they are diligent and strive to seek liberation, they do not understand the speed or slowness of the methods of practice, and they falsely distinguish between what is real and unreal, what exists and does not exist, what is evil and what is correct. Even if they practice, it is futile and laborious. Therefore, the Nirvāṇa Sūtra says, 'For example, someone is playing on a boat, and a vaiḍūrya (a precious gem) falls into the deep water. Everyone rushes to retrieve it, and each gets a piece of tile or stone, but they think it is the real gem and become happy. If someone says, 'What you have obtained are all tiles and stones, the real vaiḍūrya is still underwater,' they will not believe or accept it.' Those Zen masters are also like this, jointly transmitting false and heretical teachings, but they think they are real, and each cherishes and protects them, and practices with joy. If there is a wise person who, based on the various sacred teachings, explains the Dharma, the true samādhi (meditative concentration), and the methods of practice, they instead slander and do not believe, abandoning the good mind of śruta-cintā-bhāvanā (hearing, thinking, and cultivating) and taking avyākṛta-citta (the mind that is neither good nor evil), neither cutting off nor cultivating, and thinking it is real. This is truly the most erroneous of errors, and there is nothing more serious than this. Why? Because avyākṛta-citta is neither good nor evil, it is a neutral state of mind that does not arise from discrimination or thought, but follows conditions and operates according to circumstances. Its nature is weak and cannot be the cause of experiencing the fruits of the trayo bhava (three realms of existence: desire realm, form realm, and formless realm), let alone attain the wonderful fruit of liberation from the world. Hearing, thinking, and cultivating wisdom are the true causes of liberation, why not abide in them? Benefiting oneself and others, transmitting them from one to another, but instead abiding in avyākṛta-citta, firmly clinging to it without changing, is this not a mistake? The Dharma doors of the Tathāgata are eighty-four thousand," "" ] }

宜為說。散在諸教。無智懈怠。不能遍覽。執自愚見。以為究竟。迷昧捷徑。迂路傾心。三界往來。不求見佛。哀哉可愍。顛倒眾生。豈有遠離諸佛如來。得成佛耶。或有一類男女道俗。于彼凈土。都不信有。但令心凈。此間即是。何處別有西方凈土。奇哉罪業。不信聖教。豈佛世尊虛妄說耶。然菩提道八萬四千。其中要妙。省功易成。速得見佛。速出生死。速得禪定。速得解脫。速得神通。速得聖果。速得自在。速遍十方。供養諸佛。現大神變。遍十方界。隨形六道。救攝眾生。有進無退。萬行速圓速成佛者。唯有凈土一門。盡此一形。專心修學。愿生彼國。如是等法。悉皆咸就。何以得知。得生凈土。如是等法。悉皆成就。觀無量壽佛經。上品上生文中說云行者自見其身。坐金剛臺。隨從佛后。如彈指頃。往生彼國。即悟無生法忍。經須臾間。歷事諸佛。遍十方界。于諸佛前。次第受記。還至本國。得無量百千陀羅尼門。以此文證得而非謬。祇如坐禪習定久受勤苦。經歷多劫。難行苦行。難得成就。退多進少。難得見佛。難得禪定。難得解脫。難得出難。緣去疑難。無上慈父慇勤示誨。慇勤教誡。此是穢土。此是牢獄。此是火宅。無樂有苦。佛世難遇苦。正法難聞苦。禪定難得苦。聖果難證苦。邪惡眷屬苦。老病

【現代漢語翻譯】現代漢語譯本：宜為（應該）說。散佈在各種教派中，沒有智慧又懈怠的人，不能全面地瞭解（佛法），固執于自己愚昧的見解，認為那就是最終的真理。迷惑于（往生）捷徑，卻傾心於迂迴的道路，在三界中往來輪迴，不尋求見佛。可悲啊，可憐這些顛倒的眾生，難道遠離諸佛如來，還能成就佛果嗎？或者有一類男女信徒，對於西方凈土，完全不相信它的存在，（他們認為）只要內心清凈，這裡就是凈土，哪裡還有另外的西方凈土呢？真是罪過啊，不相信聖教，難道佛世尊會虛妄地說法嗎？然而菩提道有八萬四千法門，其中最重要、最精妙，省力易成，迅速得見佛，迅速脫離生死輪迴，迅速獲得禪定，迅速獲得解脫，迅速獲得神通，迅速獲得聖果，迅速獲得自在，迅速遍及十方，供養諸佛，顯現大神變，遍及十方世界，隨順六道眾生的形態，救度攝受眾生，有進無退，萬行迅速圓滿，迅速成就佛果的，只有凈土法門。盡此一生，專心修學，愿生彼國，像這樣的法益，全部都能成就。憑什麼知道，得生凈土，像這樣的法益，全部都能成就呢？《觀無量壽佛經》上品上生文中說：『修行者自己看見自己的身體，坐在金剛臺（堅固不壞的臺座）上，跟隨在佛的身後，像彈指間那樣迅速，往生到彼國，立即領悟無生法忍（對一切法不生不滅的深刻理解）。經過很短的時間，經歷侍奉諸佛，遍及十方世界，在諸佛面前，次第得到授記（預言未來成佛）。返回到自己的國土，獲得無量百千陀羅尼門（總持一切法門的智慧）。』用這段經文來證明，是真實不虛的。就像坐禪習定，長久地承受勤苦，經歷多個劫數，難行的苦行，難以得到成就，退步多進步少，難以得見佛，難以獲得禪定，難以獲得解脫，難以脫離苦難，因緣離去，疑難重重。無上慈父（指阿彌陀佛）慇勤地開示教誨，慇勤地教誡我們：『這裡是污穢的國土，這裡是牢獄，這裡是火宅，沒有快樂只有痛苦。』佛世難遇是苦，正法難聞是苦，禪定難得是苦，聖果難證是苦，邪惡眷屬是苦，衰老病

【English Translation】 English version: It is appropriate to speak. Scattered among various teachings, those who lack wisdom and are lazy cannot fully understand (the Dharma). They cling to their own foolish views, believing them to be the ultimate truth. They are deluded by shortcuts (to rebirth), yet incline towards circuitous paths, wandering in the Three Realms without seeking to see the Buddha. Alas, pitiable are these inverted beings! How can they attain Buddhahood by distancing themselves from all Buddhas and Tathagatas? Or there may be a class of male and female devotees who do not believe in the existence of the Western Pure Land at all. (They think) that as long as the mind is pure, this place is the Pure Land. Where else is there a separate Western Pure Land? What a sin! Disbelieving the holy teachings, would the World-Honored Buddha speak falsely? However, the Bodhi path has eighty-four thousand Dharma doors, among which the most important and subtle, effortless and easy to accomplish, is to quickly see the Buddha, quickly escape the cycle of birth and death, quickly attain Samadhi, quickly attain liberation, quickly attain supernatural powers, quickly attain the holy fruit, quickly attain freedom, quickly pervade the ten directions, make offerings to all Buddhas, manifest great divine transformations, pervade the ten directions, follow the forms of beings in the six realms, save and gather sentient beings, advance without retreat, and quickly perfect the myriad practices to quickly attain Buddhahood, is only the Pure Land Dharma door. Dedicate this entire life to diligently studying and practicing, vowing to be born in that country. Such benefits can all be achieved. How do we know that being born in the Pure Land, such benefits can all be achieved? The Sutra of Visualization of the Buddha of Immeasurable Life, in the section on the Highest Grade of Rebirth, says: 'The practitioner sees their own body seated on a diamond platform (an indestructible seat), following behind the Buddha, as quickly as a snap of the fingers, being reborn in that country, immediately realizing the forbearance of non-origination (a profound understanding of the non-arising and non-ceasing of all dharmas). After a very short time, experiencing serving all Buddhas, pervading the ten directions, receiving predictions (of future Buddhahood) in order before all Buddhas. Returning to their own country, obtaining immeasurable hundreds of thousands of Dharani doors (wisdom that encompasses all Dharma doors).' Using this passage to prove it is true and not false. Just like sitting in meditation and practicing Samadhi, enduring diligence and suffering for a long time, experiencing many kalpas, difficult ascetic practices, difficult to achieve, more retreat than progress, difficult to see the Buddha, difficult to attain Samadhi, difficult to attain liberation, difficult to escape suffering, causes and conditions depart, doubts and difficulties abound. The Supreme Compassionate Father (referring to Amitabha Buddha) earnestly reveals and teaches, earnestly admonishing us: 'This is a defiled land, this is a prison, this is a burning house, there is no joy only suffering.' It is suffering to encounter a Buddha in the world, it is suffering to hear the true Dharma, it is suffering to attain Samadhi, it is suffering to realize the holy fruit, it is suffering to have evil relatives, old age and sickness

死逼苦。三塗罪報苦。怨家強會苦。王官逼迫苦。名利驅馳苦。求不隨意苦。衣食貧乏苦。更相繫縛苦。常憂不活苦。恒懼惡名苦。貪生畏死苦。六道輪迴苦。有如是等無量苦聚。逼功身心。宜應厭離。尋求西方阿彌陀佛國。然彼佛國無苦有樂。無三惡趣樂。超過八難樂。永斷輪迴樂。老病死無樂。常見諸佛樂。聽聞正法樂。隨聞悟解樂。超凡證聖樂。入諸禪定樂。神通自在樂。遊歷十方樂。聖眾共往樂。供養諸佛樂。所須應念樂。一生不退樂。菩薩眷屬樂。隨形化生樂。永斷生死樂。證大菩提樂。有如是等無量快樂。應當欣樂。發願往生。愚癡眾生不知恩德。反生誹謗。毀呰不信。愛著三界。六道輪迴。不樂往生安樂世界。或有發心。厭生死苦。速求解脫。不遇善友。于凈土門。多懷猶豫。不能決定。專心趣向。隨逐眾迷。觀空撥有。茍偷朝夕。循環火宅。任性沉浮。今為此等無歸趣者。迷謬執者。不信凈土者。猶豫不決者。搜揚聖教。采撮要妙。唸佛法門。鳩集一處。令彼見聞。總皆回彼。無信者令信。迷謬者令悟。無歸者有歸不決者令決。若能迴向愿生凈土者。端身正向。西方凈土。繫心于彼阿彌陀佛。唸唸相續。稱彼名號。行住坐臥。常須稱念。兼念觀世音菩薩。誦觀無量壽佛經。及阿彌陀經。每日一遍。酒

【現代漢語翻譯】 苦（duhkha，痛苦）。三塗（san-turi，三惡道）罪報苦。怨家強會苦。王官逼迫苦。名利驅馳苦。求不隨意苦。衣食貧乏苦。更相繫縛苦。常憂不活苦。恒懼惡名苦。貪生畏死苦。六道輪迴苦。有如是等無量苦聚。逼迫身心。宜應厭離。尋求西方阿彌陀佛（Amitabha Buddha）國。然彼佛國無苦有樂。無三惡趣樂。超過八難樂。永斷輪迴樂。老病死無樂。常見諸佛樂。聽聞正法樂。隨聞悟解樂。超凡證聖樂。入諸禪定樂。神通自在樂。遊歷十方樂。聖眾共往樂。供養諸佛樂。所須應念樂。一生不退樂。菩薩（Bodhisattva）眷屬樂。隨形化生樂。永斷生死樂。證大菩提（Mahabodhi，大徹大悟）樂。有如是等無量快樂。應當欣樂。發願往生。愚癡眾生不知恩德。反生誹謗。毀呰不信。愛著三界（Trailokya，欲界、色界、無色界）。六道輪迴。不樂往生安樂世界。或有發心。厭生死苦。速求解脫。不遇善友。于凈土門。多懷猶豫。不能決定。專心趣向。隨逐眾迷。觀空撥有。茍偷朝夕。循環火宅。任性沉浮。今為此等無歸趣者。迷謬執者。不信凈土者。猶豫不決者。搜揚聖教。采撮要妙。唸佛法門。鳩集一處。令彼見聞。總皆回彼。無信者令信。迷謬者令悟。無歸者有歸。不決者令決。若能迴向愿生凈土者。端身正向。西方凈土。繫心于彼阿彌陀佛。唸唸相續。稱彼名號。行住坐臥。常須稱念。兼念觀世音菩薩（Avalokiteśvara）。誦觀無量壽佛經。及阿彌陀經。每日一遍。

【English Translation】 Suffering (Duhkha). The suffering of retribution in the three evil realms (San-turi). The suffering of forced encounters with enemies. The suffering of oppression by government officials. The suffering of being driven by fame and gain. The suffering of not getting what one desires. The suffering of poverty in clothing and food. The suffering of mutual bondage. The constant worry of not being able to survive. The constant fear of a bad reputation. The suffering of clinging to life and fearing death. The suffering of the cycle of the six realms. There are such immeasurable accumulations of suffering, oppressing body and mind, that one should be disgusted and renounce them. Seek the Western Land of Amitabha Buddha. However, that Buddha-land has no suffering but only happiness. The happiness of no three evil destinies. The happiness of surpassing the eight difficulties. The happiness of permanently ending reincarnation. The happiness of no old age, sickness, and death. The happiness of constantly seeing all Buddhas. The happiness of hearing the correct Dharma. The happiness of understanding upon hearing. The happiness of transcending the ordinary and attaining sainthood. The happiness of entering various samadhis. The happiness of supernatural powers and freedom. The happiness of traveling in the ten directions. The happiness of the assembly of sages going together. The happiness of making offerings to all Buddhas. The happiness of having one's needs met instantly. The happiness of non-retrogression in one lifetime. The happiness of being with the Bodhisattva family. The happiness of transformation at will. The happiness of permanently ending birth and death. The happiness of attaining great enlightenment (Mahabodhi). There are such immeasurable happinesses that one should rejoice in and vow to be reborn there. Ignorant beings do not know gratitude. Instead, they give rise to slander, criticize, and disbelieve. They are attached to the three realms (Trailokya). They are attached to the cycle of the six realms and do not rejoice in being reborn in the Land of Bliss. Some may have the aspiration to be disgusted with the suffering of birth and death and quickly seek liberation, but they do not encounter good friends. Regarding the Pure Land gate, they harbor much doubt and cannot decide to single-mindedly pursue it. They follow the masses in delusion, viewing emptiness as existence, stealing moments of peace, circling in the burning house, and drifting according to their nature. Now, for those who have no refuge, those who are deluded and attached, those who do not believe in the Pure Land, and those who are hesitant and indecisive, I gather and promote the sacred teachings, selecting the essential and wonderful, the Dharma gate of Buddha-Recitation, and assemble them in one place, so that those who see and hear may all turn towards it. Cause the disbelievers to believe, the deluded to awaken, those without refuge to have refuge, and the indecisive to decide. If one can dedicate oneself to be reborn in the Pure Land, sit upright facing the Western Pure Land, focus one's mind on Amitabha Buddha, continuously reciting his name, and constantly recite it while walking, standing, sitting, or lying down, and also recite the name of Avalokiteśvara Bodhisattva. Recite the Sutra of Immeasurable Life and the Amitabha Sutra once every day.

肉熏辛。以死為期。斷而不食。藥分不通。奉持齋戒。清凈三業。唸佛誦經。迴向愿求。上品上生。盡此一形。必定往生。超升凈剎。頓舍流浪。三界長辭。禪定神通。生便即得。一念之頃。遍十方界。所過國土。歷事諸佛。經百萬億。供養事訖。與恒沙眾。瞬息之間。還至本土。日日如是。乃至成佛。若大悲方便。化導群生。能於一念。分身遍往十方世界。隨彼所宜。現身說法。令得解脫。問曰。阿彌陀經唯言。唸佛得生凈土。何故。今者兼令誦經。及念二大菩薩。方得往生。答曰。阿彌陀經。但令唸佛。得生凈土。不開九品。行業差別。今依觀經。位分三輩。行開九品。上品上生。必須持戒。唸佛誦經。並念菩薩所以。觀經上品上生文中說云。一者慈心不殺。具諸戒行。二者受持讀誦大乘。方等經典。三者修行六念。迴向發願。愿生彼國。具此功德。一日乃至七日。即得往生。六念者。一者唸佛。二者念法。三者念僧。四者念施。五者念戒。六者念天。今念觀音勢至。即是菩薩。聖僧準此經文。上品上生。要須唸佛。誦經並念菩薩。各據一義。亦不相違。若不斷酒肉熏辛。命終之後。必墮地獄。人身尚失。況乎凈土。故楞伽經第八。遮食肉品云。是故大慧。我見一切諸眾生等。猶如一子。云何而聽以肉為食。亦不

【現代漢語翻譯】現代漢語譯本不食用肉、氣味濃烈的食物。以死亡為期限，斷絕這些食物。不服用藥物，保持身體的自然狀態。奉行齋戒，保持身、口、意三業的清凈。唸誦佛號和經文，將功德迴向，發願往生。這樣就能上品上生。盡此一生，必定能夠往生，超脫到清凈的佛國。立刻捨棄在六道中的流浪，永遠告別欲界、色界、無色界這三界。禪定和神通，往生后立刻就能獲得。在一念之間，就能遍及十方世界。所經過的國土，經歷諸佛的教化，經歷百萬億劫。供養諸佛完畢，與無數眾生，在極短的時間內，回到自己的本土。每天都這樣做，直到成佛。如果具有大悲心和方便法門，想要教化引導眾生，就能在一念之間，分身前往十方世界。根據眾生不同的根器，示現不同的身相說法，使他們得到解脫。有人問：『《阿彌陀經》只說唸佛就能往生凈土，為什麼現在還要兼顧誦經，以及唸誦觀世音菩薩（Avalokiteśvara）和大勢至菩薩（Mahāsthāmaprāpta），才能往生呢？』回答說：『《阿彌陀經》只是說唸佛就能往生凈土，沒有詳細說明九品的行業差別。現在依據《觀無量壽經》，將往生者分為三輩，行業分為九品。上品上生的人，必須持戒，唸佛誦經，並且唸誦菩薩。』這是因為《觀無量壽經》上品上生的經文中說：『第一，以慈悲心不殺生，具足各種戒行。第二，受持讀誦大乘方等經典。第三，修行六念，迴向發願，愿生彼國。』具備這些功德，一日乃至七日，就能往生。六念是：一者唸佛（Buddha），二者念法（Dharma），三者念僧（Saṅgha），四者念施（Dāna），五者念戒（Śīla），六者念天（Deva）。現在念誦觀世音菩薩（Avalokiteśvara）和大勢至菩薩（Mahāsthāmaprāpta），就是念誦菩薩，聖僧也包含在其中。根據這部經文，上品上生的人，必須唸佛、誦經，並且唸誦菩薩，各有其意義，並不互相違背。如果不戒斷酒肉和氣味濃烈的食物，命終之後，必定墮入地獄，連人身都失去，更何況是往生凈土呢？所以《楞伽經》第八品遮食肉品中說：『所以大慧（Mahāmati），我視一切眾生，猶如獨子，怎麼會允許他們以肉為食呢？』也不允許。

【English Translation】 English version Do not consume meat or pungent foods. Take death as the deadline, cutting off these foods. Do not take medicine, maintaining the body's natural state. Uphold the precepts of fasting, keeping the three karmas of body, speech, and mind pure. Recite the Buddha's name and scriptures, dedicating the merit and vowing to be reborn. This will ensure rebirth in the highest level of the highest grade. By the end of this life, one will certainly be reborn, transcending to the pure Buddha-land. Immediately abandon wandering in the six realms, forever bidding farewell to the three realms of desire, form, and formlessness. Samadhi (meditative absorption) and supernormal powers will be obtained immediately upon rebirth. In a single thought, one can pervade the ten directions. In the lands passed through, experience the teachings of the Buddhas, for millions of billions of kalpas. After making offerings to the Buddhas, together with countless beings, in an instant, return to one's own land. Do this every day, until becoming a Buddha. If one possesses great compassion and skillful means, wishing to teach and guide sentient beings, one can, in a single thought, emanate bodies to the ten directions. According to the different capacities of sentient beings, manifest different forms to teach the Dharma, enabling them to attain liberation. Someone asks: 'The Amitabha Sutra (Amitābha Sūtra) only says that reciting the Buddha's name leads to rebirth in the Pure Land, why is it now also necessary to recite scriptures, and to recite the names of Avalokiteśvara (Avalokiteśvara) and Mahāsthāmaprāpta (Mahāsthāmaprāpta) Bodhisattvas, in order to be reborn?' The answer is: 'The Amitabha Sutra (Amitābha Sūtra) only says that reciting the Buddha's name leads to rebirth in the Pure Land, without detailing the differences in the nine grades of karma. Now, according to the Contemplation Sutra (Amitāyurdhyāna Sūtra), those reborn are divided into three classes, and their karma is divided into nine grades. Those reborn in the highest level of the highest grade must uphold the precepts, recite the Buddha's name and scriptures, and recite the names of the Bodhisattvas.' This is because the Contemplation Sutra (Amitāyurdhyāna Sūtra) states in the section on the highest level of the highest grade: 'First, with a compassionate heart, do not kill, and fully observe all precepts. Second, receive, uphold, read, and recite the Great Vehicle Vaipulya Sutras (Mahāyāna Vaipulya Sūtras). Third, cultivate the six recollections, dedicate the merit, and make vows to be reborn in that land.' Possessing these merits, in one to seven days, one can be reborn. The six recollections are: first, recollection of the Buddha (Buddha), second, recollection of the Dharma (Dharma), third, recollection of the Sangha (Saṅgha), fourth, recollection of giving (Dāna), fifth, recollection of morality (Śīla), and sixth, recollection of the Devas (Deva). Now, reciting the names of Avalokiteśvara (Avalokiteśvara) and Mahāsthāmaprāpta (Mahāsthāmaprāpta) Bodhisattvas is reciting the names of Bodhisattvas, and the holy Sangha is also included. According to this sutra, those reborn in the highest level of the highest grade must recite the Buddha's name, recite the scriptures, and recite the names of the Bodhisattvas, each having its own meaning, and not contradicting each other. If one does not abstain from alcohol, meat, and pungent foods, after death, one will certainly fall into hell, losing even the human body, let alone being reborn in the Pure Land. Therefore, the eighth chapter of the Lankavatara Sutra (Laṅkāvatāra Sūtra), the chapter on prohibiting meat, says: 'Therefore, Mahāmati (Mahāmati), I see all sentient beings as if they were my only child, how could I allow them to eat meat?' Nor do I allow.

隨喜。何況自食。大慧。如是一切蔥韭蒜薤。臭穢不凈。能障聖道。亦障世間人天凈處。何況諸佛凈土果報。酒亦如是能障聖道能損善業。能生諸過。是故大慧。求聖道者。酒肉蔥韭及蒜薤等。能熏之味。悉不應食。下偈又云。

為利殺眾生　　為肉追錢財　　彼二人惡業　死墮叫喚獄

菩薩戒又云。若佛子故飲酒。而酒生過失無量。若自身手過酒器。與人飲酒者。五百世無手。何況自飲。不得教一切人飲。及一切眾生飲酒。況自飲酒。一切酒不得飲。若故自飲。教人飲者。犯輕垢罪。若佛子故食肉。一切眾生肉不得食。斷大慈悲。佛性種子。一切眾生。見而捨去。是故一切菩薩。不得食一切眾生肉。食肉得無量罪。若故食肉者。犯輕垢罪。若佛子不得食。五辛大蒜茖蔥慈蔥蘭蔥興渠。是五種一切食中不得食。若故食者。犯輕垢罪。準此經戒。飲酒食肉。及以熏辛。必墜三塗。人身不復。何況凈土出世妙果。而可得耶。故須。

【現代漢語翻譯】現代漢語譯本隨喜（suíxǐ，隨順他人的善行而心生歡喜）。更何況是自己食用呢。大慧（Dà Huì，菩薩名）。像這樣一切的蔥、韭、蒜、薤（xiè，一種蔬菜），都是臭穢不凈的，能夠障礙聖道，也障礙世間人天的清凈之處。更何況是諸佛的凈土果報呢。酒也是這樣，能夠障礙聖道，能夠損害善業，能夠產生各種過失。所以大慧，求聖道的人，酒、肉、蔥、韭以及蒜、薤等，這些能熏之味，都不應該食用。下面的偈頌又說：『爲了利益而殺害眾生，爲了得到肉而追逐錢財，這兩個人的惡業，死後會墮入叫喚地獄。』菩薩戒中又說：『如果佛子明知故犯飲酒，而酒會產生無量的過失。如果親手遞過酒器給人飲酒，那麼這個人五百世都會沒有手，更何況是自己飲用呢。不得教唆任何人飲酒，以及一切眾生飲酒，更何況是自己飲酒。一切酒都不得飲用。如果明知故犯自己飲用，教唆他人飲用，就犯了輕垢罪。如果佛子明知故犯吃肉，一切眾生的肉都不得食用，這會斷絕大慈悲心，斷絕佛性的種子，一切眾生見了都會捨棄離去。所以一切菩薩，都不得食用一切眾生的肉，食用肉會得到無量的罪過。如果明知故犯吃肉，就犯了輕垢罪。如果佛子不得食用五辛，即大蒜、茖（gè，一種蔬菜）、蔥、慈蔥、蘭蔥、興渠（xīngqú，一種香料）。這五種在一切食物中都不得食用。如果明知故犯食用，就犯了輕垢罪。』按照這部經和戒律，飲酒食肉，以及食用熏辛之物，必定會墮入三塗（sāntú，地獄、餓鬼、畜生三惡道），人身都無法保住，更何況是凈土和出世間的妙果，又怎麼能夠得到呢？所以必須謹慎。

【English Translation】 English version Rejoicing in others' merits (suíxǐ). How much more so when consuming it oneself. Mahamati (Dà Huì, name of a Bodhisattva), all such things as onions, leeks, garlic, and shallots (xiè), are foul and impure, capable of obstructing the holy path, and also obstructing the pure places of humans and gods in the world. How much more so the pure land results of all Buddhas. Alcohol is also like this, capable of obstructing the holy path, capable of harming good karma, and capable of generating all kinds of faults. Therefore, Mahamati, those who seek the holy path should not consume alcohol, meat, onions, leeks, garlic, shallots, and other pungent flavors. The following verse also says: 'Killing sentient beings for profit, chasing after wealth for meat, the evil karma of these two people will cause them to fall into the screaming hell after death.' The Bodhisattva Precepts also say: 'If a Buddha's disciple knowingly drinks alcohol, and alcohol generates immeasurable faults, if one hands over a wine vessel to another to drink, that person will be handless for five hundred lifetimes, how much more so if they drink it themselves. One must not teach anyone to drink alcohol, nor any sentient being to drink alcohol, how much more so to drink it oneself. All alcohol must not be drunk. If one knowingly drinks it oneself, or teaches others to drink it, one commits a minor offense. If a Buddha's disciple knowingly eats meat, the meat of all sentient beings must not be eaten, as it cuts off great compassion and the seed of Buddha-nature, and all sentient beings will see and abandon them. Therefore, all Bodhisattvas must not eat the meat of any sentient being, eating meat incurs immeasurable offenses. If one knowingly eats meat, one commits a minor offense. If a Buddha's disciple must not eat the five pungent spices, namely garlic, mountain garlic (gè), onions, scallions, leeks, and asafoetida (xīngqú). These five types must not be eaten in any food. If one knowingly eats them, one commits a minor offense.' According to this sutra and precepts, drinking alcohol, eating meat, and consuming pungent spices will certainly lead to falling into the three evil realms (sāntú, the three evil paths of hell, hungry ghosts, and animals), and even the human body cannot be preserved, how much more so the pure land and the wonderful fruits of transcendence, how can they be attained? Therefore, one must be cautious.