X61n1156_歸元直指集

卍新續藏第 61 冊 No. 1156 歸元直指集

No. 1156-A 歸元直指序

釋尊為一大事因緣出現於世開示眾生佛之知見悟入真常之大道耶世人不達此理排斥異端亦猶不孝之子反恨于父母深可痛哉吾以久棲林下柰因道眼不明正所謂人莫不飲食鮮能知味也吁儒能體佛可以為真儒不見國相張商英曰吾學佛然後能知儒亦此謂也延慶一元本禪師幼習儒長從釋悟徹性宗專修凈土誠乃稠人中之知識也由是利他心切整合此書一日過我山居特請為序吾勸學道之者既能信入要當力行不可滯教迷心將指為月全在剖破微塵流出大千經卷普濟群生同成正覺豈待一卷兩卷耶咦果到這般田地吾言亦為䆿(尼去聲)語爾。

隆慶　　年次四月佛降生日　鹿園居士萬表序歸元直指集上卷總目唸佛正信往生文　一尊崇三寶教法篇　二孝養父母報恩文　三行腳求師開示序　四開示參禪龜鏡文　五禪宗凈土難易說　六辨明邪正決疑文　七勸發真正大愿決定往生說　八慈照宗主示唸佛人發願偈並序　九天臺智者大師勸人專修凈土　十永明壽禪師戒無證悟人勿輕凈土　十一長蘆磧禪師勸參禪人兼修凈土　十二龍舒王居士勸人徑修凈土　十三丞相鄭清之勸修凈土文　十四辨明六祖大師西方凈土　十五諸祖指歸凈土文　十

【現代漢語翻譯】現代漢語譯本：

《歸元直指集》序

釋迦牟尼佛爲了一個重大的因緣出現在世間，開示眾生佛的知見，使他們悟入真實恒常的大道。世人不明白這個道理，排斥與自己不同的學說，就像不孝順的兒子反而怨恨父母一樣，實在令人痛心啊！我長久地居住在山林之下，但因為道眼不明，正所謂人們沒有誰不吃喝，但很少有人能品嚐出其中的滋味啊。唉！儒家如果能體會佛法，就可以成為真正的儒者。不見國相張商英說：『我學習佛法之後，才能真正瞭解儒家。』說的就是這個意思啊。延慶一元本禪師，從小學習儒學，長大后皈依佛門，領悟了性宗，專門修習凈土，確實是眾人中的知識分子啊。因此他利益他人的心非常懇切，整合了這本書。有一天他來到我的山居，特地請我為這本書作序。我勸告學習佛道的人，既然能夠相信並進入，就要努力實踐，不可停留在教條上，迷惑於心。要把手指看作月亮，完全在於剖析微塵，流出大千世界的經卷，普遍救濟眾生，共同成就正覺，難道還等待一卷兩卷嗎？咦！如果到了這種地步，我說的話也就成了多餘的了。

隆慶某年四月佛降生日，鹿園居士萬表序。《歸元直指集》上卷總目：唸佛正信往生文，尊崇三寶教法篇，孝養父母報恩文，行腳求師開示序，開示參禪龜鏡文，禪宗凈土難易說，辨明邪正決疑文，勸發真正大愿決定往生說，慈照宗主示唸佛人發願偈並序，天臺智者大師勸人專修凈土，永明壽禪師戒無證悟人勿輕凈土，長蘆磧禪師勸參禪人兼修凈土，龍舒王居士勸人徑修凈土，丞相鄭清之勸修凈土文，辨明六祖大師西方凈土，諸祖指歸凈土文。

【English Translation】 English version:

Preface to the 'Direct Pointing to the Source' Collection

Shakyamuni Buddha appeared in the world for a great cause, to reveal to sentient beings the Buddha's knowledge and vision, enabling them to awaken to the true and constant Great Path. People in the world do not understand this principle, rejecting doctrines different from their own, much like unfilial children who resent their parents, which is deeply regrettable! I have long dwelled in the mountains, but because my eye of the Dao is unclear, it is just as the saying goes, 'No one does not eat and drink, but few can truly taste the flavor.' Alas! If a Confucian can embody the Buddha's teachings, he can become a true Confucian. Did you not see the State Chancellor Zhang Shangying say, 'I learned Buddhism and then truly understood Confucianism'? This is what he meant. The Chan Master Yiyuan Ben of Yanqing Temple studied Confucianism in his youth, later entered Buddhism, comprehended the nature school, and specialized in Pure Land practice. He is truly a knowledgeable person among the masses. Therefore, his heart for benefiting others is very earnest, and he compiled this book. One day he came to my mountain dwelling, especially requesting me to write a preface for this book. I advise those who study the Dao, once they can believe and enter, they must strive to practice and not be stuck in doctrines, confused in their minds. They should regard the finger as the moon, focusing entirely on dissecting the subtle dust, allowing the sutras of the great thousand worlds to flow out, universally saving sentient beings, and jointly achieving perfect enlightenment. Why wait for one or two volumes? Alas! If it comes to this point, my words would also be superfluous.

On the Buddha's Descent Day in the fourth month of the Longqing year, written by the Layman of Deer Garden, Wan Biao. Table of Contents for the first volume of 'Direct Pointing to the Source' Collection: Essay on Right Faith in Mindfulness of the Buddha and Rebirth, Chapter on Honoring the Three Jewels and the Teachings, Essay on Filial Piety and Repaying Parents' Kindness, Preface to Seeking Teachers and Guidance through Pilgrimage, Essay on Guidance for Chan Practice as a Mirror, Discourse on the Ease and Difficulty of Chan and Pure Land, Essay on Distinguishing the Correct and Resolving Doubts, Discourse on Encouraging True Great Vows and Decisive Rebirth, Verse and Preface by the Abbot Cizhao Showing People Mindful of the Buddha How to Make Vows, Great Master Zhiyi of Tiantai Encouraging People to Specialize in Pure Land Practice, Chan Master Yongming Shou Warning Those Without Enlightenment Not to Disparage Pure Land, Chan Master Changlu Qi Encouraging Chan Practitioners to Also Practice Pure Land, Layman Wang of Longshu Encouraging People to Directly Practice Pure Land, Essay by Prime Minister Zheng Qingzhi Encouraging the Practice of Pure Land, Clarifying the Western Pure Land of the Sixth Patriarch, Essays by Various Patriarchs Pointing to Pure Land.

六諸經指歸凈土文　十七阿彌陀佛因地事理說　十八龍舒口業勸戒文　十九辨明三教大理贊翊治化論　二十毒峰善禪師三教一理述　二一姚少師佛法不可滅論　二二靜齋學士三教平心論　劉謐述　二三黃門侍郎歸心辨惑篇　顏之推撰　二四三教真如本性說　二五東坡學士飲食說　二六優曇祖師戒殺文　二七佛印禪師戒殺文　二八真歇禪師戒殺文　二九普庵祖師戒殺文　三十身為苦本覺悟早修　三一三大聖人決疑文　出藏經　三二萬宗禪師直指篇　三三龍華三會略要說　出藏經　三四宗鏡要語　三五禮佛發願文　三六凈土成佛　三七歸元直指集下卷總目辨明異端　三八辨明楊墨　三九辨明虛無寂滅　四十辨明鬼神情狀　四一辨明天誅雷擊　四二君臣名儒學佛　四三儒宗參究禪宗　四四學佛謗佛　四五從人謗佛　附己見謗佛　四六破不信因果　四七破不信地獄　四八地獄輪迴異類說　出儒典　四九辨明升降托胎　五十辨明梁武定業　丞相張商英解　五一辨明東西界域　五二辨明三教經典　五三辨明三教至道　五四辨明三教優劣勸修凈土論　五五辨明三教聖人前後降生頌　五六辨明精氣神　五七離相顯性往生凈土說　五八身雖出家不求凈土說　五九裴相國身心虛偽說　六十龍舒居士淫殺說　六一理事圓頓說　六二為君子說　

【現代漢語翻譯】現代漢語譯本《六諸經指歸凈土文》《十七阿彌陀佛（Amitabha，音譯，意為無量光佛）因地事理說》《十八龍舒口業勸戒文》《十九辨明三教大理贊翊治化論》《二十毒峰善禪師三教一理述》《二一姚少師佛法不可滅論》《二二靜齋學士三教平心論》劉謐述《二三黃門侍郎歸心辨惑篇》顏之推撰《二四三教真如本性說》《二五東坡學士飲食說》《二六優曇祖師戒殺文》《二七佛印禪師戒殺文》《二八真歇禪師戒殺文》《二九普庵祖師戒殺文》《三十身為苦本覺悟早修》《三一三大聖人決疑文》出藏經《三二萬宗禪師直指篇》《三三龍華三會略要說》出藏經《三四宗鏡要語》《三五禮佛發願文》《三六凈土成佛》《三七歸元直指集下卷總目辨明異端》《三八辨明楊墨》《三九辨明虛無寂滅》《四十辨明鬼神情狀》《四一辨明天誅雷擊》《四二君臣名儒學佛》《四三儒宗參究禪宗》《四四學佛謗佛》《四五從人謗佛附己見謗佛》《四六破不信因果》《四七破不信地獄》《四八地獄輪迴異類說》出儒典《四九辨明升降托胎》《五十辨明梁武定業》丞相張商英解《五一辨明東西界域》《五二辨明三教經典》《五三辨明三教至道》《五四辨明三教優劣勸修凈土論》《五五辨明三教聖人前後降生頌》《五六辨明精氣神》《五七離相顯性往生凈土說》《五八身雖出家不求凈土說》《五九裴相國身心虛偽說》《六十龍舒居士淫殺說》《六一理事圓頓說》《六二為君子說》

【English Translation】 English version 'Six Sutras Pointing to the Pure Land' 'Seventeen: Discourse on the Causes and Principles of Amitabha Buddha's (Amitabha, transliteration, meaning Infinite Light Buddha) Land' 'Eighteen: Longshu's Admonition Against Verbal Karma' 'Nineteen: Discriminating the Great Principles of the Three Teachings, Praising and Assisting Governance' 'Twenty: Chan Master Dufengshan's Account of the Unity of the Three Teachings' 'Twenty-one: Yao Shaoshi's Discourse on the Indestructibility of the Buddha-dharma' 'Twenty-two: Scholar Jingzhai's Impartial Discourse on the Three Teachings', narrated by Liu Mi 'Twenty-three: Yellow Gate Attendant's Chapter on Returning to the Heart and Discriminating Doubts', written by Yan Zhitui 'Twenty-four: Discourse on the True Suchness Nature of the Three Teachings' 'Twenty-five: Scholar Dongpo's Discourse on Diet' 'Twenty-six: Patriarch Youtan's Text on Abstaining from Killing' 'Twenty-seven: Chan Master Foyin's Text on Abstaining from Killing' 'Twenty-eight: Chan Master Zhenxie's Text on Abstaining from Killing' 'Twenty-nine: Patriarch Puan's Text on Abstaining from Killing' 'Thirty: The Body is the Root of Suffering, Awaken Early and Cultivate' 'Thirty-one: The Three Great Sages' Resolving Doubts', from the Tripitaka 'Thirty-two: Chan Master Wanzong's Direct Pointing Chapter' 'Thirty-three: Brief Essential Discourse on the Dragon Flower Assembly', from the Tripitaka 'Thirty-four: Essential Sayings from the Zongjing' 'Thirty-five: Vows of Repentance and Aspiration' 'Thirty-six: Attaining Buddhahood in the Pure Land' 'Thirty-seven: Returning to the Source, Direct Pointing Collection, Lower Volume, General Catalogue, Discriminating Heterodoxy' 'Thirty-eight: Discriminating Yang and Mo' 'Thirty-nine: Discriminating Nihilism and Quiet Extinction' 'Forty: Discriminating the Conditions of Ghosts and Spirits' 'Forty-one: Discriminating Divine Punishment and Thunder Strikes' 'Forty-two: Famous Confucian Officials and Scholars Studying Buddhism' 'Forty-three: Confucian Scholars Investigating Chan Buddhism' 'Forty-four: Studying Buddhism and Slandering Buddhism' 'Forty-five: Slandering Buddhism Based on Others' Views, Attached to One's Own Views' 'Forty-six: Refuting Disbelief in Cause and Effect' 'Forty-seven: Refuting Disbelief in Hell' 'Forty-eight: Discourse on Hell, Rebirth, and Different Realms', from Confucian Classics 'Forty-nine: Discriminating Ascension, Descent, and Rebirth' 'Fifty: Discriminating Emperor Wu of Liang's Fixed Karma', explained by Prime Minister Zhang Shangying 'Fifty-one: Discriminating the Eastern and Western Realms' 'Fifty-two: Discriminating the Classics of the Three Teachings' 'Fifty-three: Discriminating the Ultimate Path of the Three Teachings' 'Fifty-four: Discriminating the Merits and Demerits of the Three Teachings, Encouraging Cultivation of the Pure Land' 'Fifty-five: Discriminating the Order of Birth of the Sages of the Three Teachings' 'Fifty-six: Discriminating Essence, Qi, and Spirit' 'Fifty-seven: Discourse on Manifesting Nature by Separating from Appearances and Rebirth in the Pure Land' 'Fifty-eight: Discourse on Not Seeking the Pure Land Even Though One Has Left Home' 'Fifty-nine: Discourse on the Falsehood of Minister Pei's Body and Mind' 'Sixty: Layman Longshu's Discourse on Lust and Killing' 'Sixty-one: Discourse on the Perfect and Sudden Union of Principle and Phenomena' 'Sixty-two: Speaking for Gentlemen'

六三情說　六四小因果說　六五二天人說　六六勸修備說　六七寄庫功德說　六八過現未來三大劫說　六九尸迦羅越六方禮經　七十永明壽禪師警世文　七一圓修凈土決疑論　出藏經　七二天地神明戒殺文　七三事親大孝戒殺文　七四待客解嘲戒殺文　七五分產解冤戒殺文　七六慶生報本戒殺文　七七許願保安戒殺文　七八救患諂祭戒殺文　七九利益亡人戒殺文　八十預修超薦戒殺文　八一慈心不殺放生文　八二普勸戒殺決疑文　八三太上東嶽垂訓文　八四紫虛元君戒論文　八五康節先生勸善文　八六無際大師心藥方　八七勸行忍辱撮要　八八勸人敬惜字紙　八九勸修西方凈土　九十普勸修持凈土　九一預辦凈土資糧　九二臨終正念往生　九三臨終三疑　九四臨終四關　九五凈業疏式　九六行愿流通　九七

歸元直指目錄(終)　(上下)卷末附(西方山居)詩百首

No. 1156

歸元直指集捲上

唸佛正信往生文　一

蓮宗寶鑑云夫唯心樂國普遍十方自性彌陀圓融一智妙應於色聲之境流光於心目之間就中返妄歸真直下背塵合覺昔我法藏發弘誓啟極樂之玄途故佛世尊指西方示韋提之妙域是乃廣長舌覆而同贊諸餘經盡而獨留蓋以利生之喜舍心增應化之慈悲量大教分九品乃別開方便

【現代漢語翻譯】現代漢語譯本六三情說六四小因果說六五二天人說六六勸修備說六七寄庫功德說六八過現未來三大劫說六九尸迦羅越六方禮經七十永明壽禪師警世文七一圓修凈土決疑論出藏經七二天地神明戒殺文七三事親大孝戒殺文七四待客解嘲戒殺文七五分產解冤戒殺文七六慶生報本戒殺文七七許願保安戒殺文七八救患諂祭戒殺文七九利益亡人戒殺文八十預修超薦戒殺文八一慈心不殺放生文八二普勸戒殺決疑文八三太上東嶽垂訓文八四紫虛元君戒論文八五康節先生勸善文八六無際大師心藥方八七勸行忍辱撮要八八勸人敬惜字紙八九勸修西方凈土九十普勸修持凈土九一預辦凈土資糧九二臨終正念往生九三臨終三疑九四臨終四關九五凈業疏式九六行愿流通九七歸元直指目錄(終) (上下)卷末附(西方山居)詩百首 No. 1156 歸元直指集捲上唸佛正信往生文一《蓮宗寶鑑》云：『夫唯心樂國，普遍十方，自性彌陀(Amitabha)圓融一智，妙應於色聲之境，流光於心目之間。就中返妄歸真，直下背塵合覺。昔我法藏(Dharmakara)發弘誓，啟極樂(Sukhavati)之玄途，故佛世尊指西方，示韋提(Vaidehi)之妙域。是乃廣長舌覆而同贊，諸餘經盡而獨留，蓋以利生之喜舍心，增應化之慈悲量大教分九品，乃別開方便。』

【English Translation】 English version Sixty-three, Discourse on Affection Sixty-four, Discourse on Small Cause and Effect Sixty-five, Discourse on Two Devas Sixty-six, Discourse on Encouraging Cultivation and Preparation Sixty-seven, Discourse on the Merit of Depositing in a Treasury Sixty-eight, Discourse on the Three Great Kalpas of the Past, Present, and Future Sixty-nine, The Śrāvakācāra Six Directions of Reverence Sutra Seventy, Exhortations to the World by Zen Master Yongming Shou Seventy-one, Treatise on Resolving Doubts about Complete Cultivation of Pure Land Extracted from the Tripitaka Seventy-two, Proclamation Against Killing by the Gods of Heaven and Earth Seventy-three, Proclamation Against Killing for Great Filial Piety in Serving Parents Seventy-four, Proclamation Against Killing to Alleviate Embarrassment When Treating Guests Seventy-five, Proclamation Against Killing to Resolve Grievances When Dividing Property Seventy-six, Proclamation Against Killing to Repay Origins When Celebrating Birthdays Seventy-seven, Proclamation Against Killing to Ensure Safety When Making Vows Seventy-eight, Proclamation Against Killing for Flattering Sacrifices to Avert Calamities Seventy-nine, Proclamation Against Killing to Benefit the Deceased Eighty, Proclamation Against Killing for Pre-emptive Cultivation and Transcendence Eighty-one, Essay on Non-Killing and Releasing Life with a Compassionate Heart Eighty-two, Universal Exhortation Against Killing and Resolving Doubts Eighty-three, Instructions from the Supreme Eastern Peak Eighty-four, Proclamation Against Killing by the Purple Void Primordial Sovereign Eighty-five, Exhortation to Goodness by Mr. Kangjie Eighty-six, Master Wuji's Prescription for the Mind Eighty-seven, Summary of Encouraging the Practice of Patience Eighty-eight, Encouraging People to Respect and Cherish Written Paper Eighty-nine, Encouraging Cultivation of the Western Pure Land Ninety, Universal Encouragement to Cultivate and Uphold the Pure Land Ninety-one, Preparing Provisions for the Pure Land in Advance Ninety-two, Rebirth with Right Mindfulness at the Time of Death Ninety-three, Three Doubts at the Time of Death Ninety-four, Four Barriers at the Time of Death Ninety-five, Pure Karma Memorial Format Ninety-six, Circulation of Practices and Vows Ninety-seven Directory of Direct Pointers to Returning to the Source (End) (Upper and Lower) Attached at the end of the volume: One Hundred Poems of (Western Mountain Hermitage) No. 1156 Collection of Direct Pointers to Returning to the Source, Volume One Essay on Right Faith in Mindfulness of Buddha and Rebirth in the Pure Land One The 'Lotus School Treasure Mirror' says: 'Indeed, the Mind-Only is the Land of Bliss, pervading the ten directions. The self-nature Amitabha (彌陀) embodies the perfect and all-encompassing wisdom, responding wonderfully to the realms of form and sound, radiating light between the heart and eyes. Within this, return from delusion to truth, directly turn away from the dust and unite with enlightenment. In the past, I, Dharmakara (法藏), made great vows, initiating the profound path to Sukhavati (極樂). Therefore, the World Honored One pointed to the West, indicating the wondrous realm of Vaidehi (韋提). This is why the broad and long tongue covers and praises in unison, and why all other sutras end while this one alone remains. It is because of the joy and generosity of benefiting beings, increasing the compassionate measure of responsive transformation. The great teaching is divided into nine grades, thus separately opening up expedient means.'

之門觀明一心實徑直還源之路聖凡際會如久客歸於家鄉感應道交似稚子投于慈母昧斯至理觸類皆迷信此圓談事無不達況復慈光愿攝佛力難思順水乘船不勞自力推門落臼豈有他哉有愿必迎無機不被舟石可濟獄火頓消菩薩聲聞生彼者無量無數前賢后聖得道者可撿可尋鸚鵡頻伽尚有法音演唱蜎飛蠕動悉蒙教化恩慈聖境非虛佛言不妄何乃愛河浪底沉溺而不憂火宅焰中焚燒而不懼密織癡網淺智之刃莫能揮深種疑根泛信之力焉能㧞遂即甘心伏意幸禍樂災卻誹清凈之邦貪戀煩惱之世焦蛾爛繭自處餘殃籠鳥鼎魚翻稱快欒皆由善力微而業力勝信根少而罪根多是以三界茫茫四生擾擾盡貪生而兀兀孰解知歸悉逐業以悠悠不求出要過去生死劫石難窮未來輪迴芥城莫盡匪夙生之有幸豈得遇於斯因擊鼓開囹圄之門宜應速出逢舟濟沉淪之難詎可遲疑敬順金文善隨佛學不聞不解者可痛可傷焉矧茲五濁惡世四面火焚唯佛一人力能救援既聞妙法宜植凈緣一念信誠萬德因種思齊先哲希悟真常普皆如說奉行盡心頂禮信受問曰既言信者未知信何法門答曰信憑經中佛說唸佛定生凈土信念佛定滅諸罪信念佛定得佛護信念佛定得佛證信念佛臨終定得佛來迎接信念佛往生定得不退地信念佛生凈土定不墮三惡道所以勸信念佛受此法持此念則往生凈土必矣是故三世諸佛諸大菩薩

歷代祖師修諸功行具大願力入佛境界成就菩提未有不從這個信字而入也華嚴經云信為道元功德母信能長養諸善根信能超出眾魔路信能得入三摩地信能解脫生死海信能成就佛菩提嗟乎今時齋人信持戒而不信念佛信奉佛而不信往生凈土是皆自失其大利也故維摩云深信堅固猶如金剛欲到西方要由深信君看凈土恒沙佛儘是當年正信人。

尊崇三寶教法篇　二

天上天下三寶為尊世出世間三寶為最何名三寶佛法僧也三寶者有三種一曰同體三寶謂真如之理自性開覺名為佛寶德用軌則自性真正名為法寶動無違諍自性清凈名為僧寶二曰出世三寶謂法報化身隨類應現是為佛寶六度詮旨四諦緣生名為法寶十聖三賢五果四向名為僧寶三曰世間住持三寶謂泥龕塑像名為佛寶黃卷赤軸名為法寶剃髮染衣名為僧寶歸依者罪滅河沙瞻仰者福增無量今有邪愚不解偽撰真宗妙義經妄言精是佛寶氣是法寶神是僧寶致使入善門者信其邪說不敬三寶實可憐愍若夫不敬世間三寶則同體出世三寶何所得哉自賺猶可又賺他人可謂歧人天之正路瞎人天之眼目毀因果之真教澆定慧之淳風無甚於此也佛言一切眾生若不歸依三寶永劫墮三惡道不見古教云十方薄伽梵圓滿修多羅大乘菩薩僧功德難思議歸依佛者不墮地獄歸依法者不墮餓鬼歸依僧者不墮旁生何以故佛為無

【現代漢語翻譯】現代漢語譯本：歷代祖師修持各種功德，具備宏大的願力，進入佛的境界，成就菩提，沒有不是從這個『信』字入門的。《華嚴經》說：『信是道的根源，功德的母親，信能增長各種善根，信能超出各種魔障，信能進入三摩地（samādhi，禪定），信能解脫生死苦海，信能成就佛的菩提。』唉！現在有些信徒，信持戒卻不信念佛，信奉佛卻不相信往生凈土，這都是自己喪失了巨大的利益啊！所以《維摩經》說：『深信之心堅固，猶如金剛。』想要到達西方極樂世界，要依靠深信。您看凈土中無數的佛，都是當年具有真正信仰的人。

尊崇三寶教法篇二

天上天下，三寶最為尊貴；世間出世間，三寶最為殊勝。什麼是三寶呢？就是佛、法、僧。三寶有三種：一是同體三寶，指真如的理體，自性開悟覺醒，名為佛寶；德行的作用和法則，自性真正，名為法寶；行為沒有違背爭端，自性清凈，名為僧寶。二是出世三寶，指法身、報身、化身，隨著不同種類應現，這是佛寶；六度（pāramitā，佈施、持戒、忍辱、精進、禪定、智慧）詮釋宗旨，四諦（arya-satya，苦、集、滅、道）闡述緣起，名為法寶；十聖、三賢、五果、四向，名為僧寶。三是世間住持三寶，指泥塑的佛像，佛龕，名為佛寶；寫滿經文的經卷，名為法寶；剃了頭髮，穿著僧衣的出家人，名為僧寶。歸依三寶的人，罪業可以消滅如恒河沙數；瞻仰三寶的人，福德可以增加無量。現在有些邪惡愚昧的人，不理解，偽造『真宗妙義經』，妄言精是佛寶，氣是法寶，神是僧寶，導致進入善門的人相信他們的邪說，不尊敬三寶，實在可憐可憫。如果不尊敬世間住持三寶，那麼同體三寶、出世三寶又從哪裡得到呢？自己欺騙自己也就算了，又欺騙他人，這真是誤導人們走上正路，遮蔽人們的眼睛，毀壞因果的真正教義，澆滅禪定智慧的淳樸之風，沒有比這更嚴重的了。佛說：『一切眾生如果不歸依三寶，永遠會墮入三惡道。』古教說：『十方薄伽梵（Bhagavan，世尊），圓滿的修多羅（sūtra，經），大乘菩薩僧，功德難以思議。』歸依佛的人，不墮地獄；歸依法的人，不墮餓鬼；歸依僧的人，不墮畜生。為什麼呢？因為佛是無

【English Translation】 English version: Throughout the ages, ancestral masters have cultivated various meritorious deeds, possessed great vows, entered the realm of Buddhahood, and attained Bodhi. None have entered without starting from this word 'faith'. The Avatamsaka Sutra says: 'Faith is the source of the Dao and the mother of merit. Faith can nurture all good roots. Faith can transcend all demonic paths. Faith can enter Samadhi (samādhi, concentration). Faith can liberate from the sea of birth and death. Faith can accomplish the Bodhi of the Buddha.' Alas! Some devotees nowadays believe in upholding precepts but do not believe in reciting the Buddha's name; they worship the Buddha but do not believe in being reborn in the Pure Land. These are all losing their great benefit! Therefore, the Vimalakirti Sutra says: 'Deep faith is firm, like diamond.' To reach the Western Pure Land, one must rely on deep faith. Look at the countless Buddhas in the Pure Land; they were all people of true faith in their past lives.

Chapter Two: Honoring the Three Jewels and the Teachings

Among all beings in heaven and earth, the Three Jewels are the most venerable; in the mundane and supramundane realms, the Three Jewels are the most supreme. What are the Three Jewels? They are the Buddha, the Dharma, and the Sangha. There are three types of Three Jewels: First, the Three Jewels of the same essence, referring to the principle of Suchness (Tathata), the awakening of self-nature, which is called the Buddha Jewel; the function and rules of virtue, the genuineness of self-nature, which is called the Dharma Jewel; actions without conflict or contention, the purity of self-nature, which is called the Sangha Jewel. Second, the Transcendent Three Jewels, referring to the Dharmakaya (Dharma-kāya, Dharma Body), Sambhogakaya (Saṃbhogakāya, Enjoyment Body), and Nirmanakaya (Nirmāṇakāya, Manifestation Body), appearing according to different categories, this is the Buddha Jewel; the Six Perfections (pāramitā, generosity, morality, patience, diligence, concentration, and wisdom) explaining the purpose, the Four Noble Truths (arya-satya, suffering, origin, cessation, and path) elucidating dependent origination, this is the Dharma Jewel; the Ten Saints, the Three Sages, the Five Fruits, and the Four Directions, this is the Sangha Jewel. Third, the Three Jewels that abide in the world, referring to the clay statues and shrines, which are called the Buddha Jewel; the yellow scrolls and red axes (referring to written scriptures), which are called the Dharma Jewel; those with shaved heads and dyed robes (monks and nuns), which are called the Sangha Jewel. Those who take refuge in the Three Jewels can eradicate sins as numerous as the sands of the Ganges; those who venerate the Three Jewels can increase blessings immeasurably. Now, there are some evil and ignorant people who do not understand and falsely create the 'Profound Meaning Sutra of the True Sect', falsely claiming that essence is the Buddha Jewel, qi (vital energy) is the Dharma Jewel, and spirit is the Sangha Jewel, causing those who enter the gate of goodness to believe their heretical teachings and disrespect the Three Jewels, which is truly pitiful and lamentable. If one does not respect the Three Jewels that abide in the world, then where can one obtain the Three Jewels of the same essence and the Transcendent Three Jewels? Deceiving oneself is one thing, but deceiving others is leading people astray from the right path, blinding people's eyes, destroying the true teachings of cause and effect, and extinguishing the pure breeze of Samadhi and wisdom. Nothing is worse than this. The Buddha said: 'If all sentient beings do not take refuge in the Three Jewels, they will forever fall into the three evil realms.' Ancient teachings say: 'The Bhagavan (Bhagavan, Blessed One) of the ten directions, the complete Sutra (sūtra, discourse), the Mahayana Bodhisattva Sangha, their merits are inconceivable.' Those who take refuge in the Buddha will not fall into hell; those who take refuge in the Dharma will not fall into the realm of hungry ghosts; those who take refuge in the Sangha will not fall into the realm of animals. Why? Because the Buddha is without

上醫王法是除病良藥僧乃導人知識併爲真凈福田背之則邪向之則正凡見一切佛像起如來想見一切聖教生難遭想見一切比丘僧起祖師想禮拜供養無得輕欺以佛莊嚴而自莊嚴如此則一體三寶唯心備具矣諸仁者若欲得道當依佛語違而得者無有是處或曰達磨西來不立文字直指人心見性成佛何須看經教而悟道乎答曰達磨老祖之說實是應病之良藥今人不達祖師宗旨反以執藥成病矣祖師要人悟心合教故說此言恐學人泥於文字而不參本佛亦恐滯指而迷月也六祖云達磨道個直指早是曲了也何以故要知不立兩字亦是文字豈可謂無文字乎若真不立文字人亦不合語言只此語言亦是文字之相豈可言其不立乎愚人見說不立就便一向執空只說不立文字反謗佛經罪障深重可不戒哉不見達磨傳法偈曰吾本來茲土傳法救迷情一花開五葉結果自然成祖又曰吾有楞伽經四卷亦用付汝即是如來心地要門令諸眾生開示悟入如此者達磨豈無文字與人乎先德云看經者明佛之理也則是藉教明宗心與教合以心印心無二無別故知欲達真乘須親教典稟教乃能明理明理然後修行行愿無虧道果可證看教既有此益焉可輕其教法乎溈山警策云教理未嘗措懷玄道無因契悟及至年高臘長空腹高心不肯親附良朋惟知倨傲遂成疏野觸事面牆後學諮詢無言接引縱有談說不涉典章或被輕言反責後生無禮

才相覺察便言我是山僧人我貢高欺壓後學遂使一生空過後悔無追展轉輪迴何時休息噫若有中流之士未能頓超且於教法留心溫尋貝葉精搜義理傳唱敷揚接引後來報佛恩德時光亦不虛棄必須以此扶持住止威儀便是僧中法器豈不見倚松之葛上聳千尋附托勝因方能廣益如此者豈可輕其教法乎輕其知識乎若輕其知識即輕其教法輕其教法即輕其佛祖輕其佛祖則自欺其心自欺其心則反沉苦海矣嗚呼釋迦世尊尚舍全身而求半偈身為床座而求妙法不見行愿品云剝皮為紙析骨為筆刺血為墨書寫經典積如須彌為重法故不惜身命何況王位國城妻子象馬七珍世尊重法既如此凡夫可輕其教法乎藥王菩薩將身為燭而報佛深恩常啼菩薩賣心肝而學般若神光斷臂參請善財泣血南求皆是為法亡軀才得了明大事圓覺經云末出衆生欲修行者當求一切正知見人即得成就無上菩提智度論云于諸導師生世尊想若有能開釋深義解散疑結於我有益則盡心恭敬不念余惡如獘囊盛寶不以囊惡故不取其寶又如夜行險道獘人執炬不以人惡故不取其照華嚴經云但于能說佛法之人生難遭想應于自身生病苦想于善知識生醫王想于所說法生良藥想于所修行生除病想若聞一句一偈未曾有法勝得三千大千世界滿中七寶及釋梵轉輪王位法華經云能說此經之人應以如來供養而供養之應持天寶而以散之

天上寶聚應以奉獻所以者何是人歡喜說法須臾聞之即得究竟阿耨多羅三藐三菩提起信論云如木中火性是火正因若無人知不假方便能自燒木者無有是處眾生亦爾雖有正因熏習之力若不遇諸佛菩薩經教及一切善知識開示能自成佛者無有是處不聞先德云生我者父母成我者師友豈不然哉要知大乘經典諸佛所師佛果菩提皆從中出觀經三種凈業並上品上生者皆言讀誦大乘解第一義能如是者決定往生何名大乘經即華嚴法華般若涅槃楞嚴楞伽圓覺等經並觀無量壽佛等經及一切專談凈土等經修凈業人當受持讀誦如說修行問曰識字之人可行不識字者何為答曰雖不識字讀誦亦可印施流通再能頂禮歸依有日自然通曉不見善財一生證果龍女八歲成佛蓋因致力於多生豈能一朝成辦爾妙莊嚴王品云若善男子善女人種善根故世世得善知識其善知識能作佛事示教利喜令入阿耨多羅三藐三菩提諸大德當知善知識者是大因緣所以化導令得見佛豈小補哉今生不明佛理之人皆因前世輕慢佛法今世再不尊崇來生愈加愚困不見法華經云于千萬億劫不聞佛名字亦不聞正法如是人難度苦哉苦哉若是毀經教謗法師其罪過於罵佛可不慎歟若不信之法師火宅二品中可見吾勸后之學者欲修無上菩提必須參禮明師聽從教法若遇盲師指示要超升反沉墜矣可謂渡河須用筏到岸不須船。

【現代漢語翻譯】現代漢語譯本天上以珍寶供養的原因是什麼呢？因為這個人歡喜說法，即使只是片刻聽聞，也能最終獲得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。《大乘起信論》說：『如同木頭中蘊藏著火性，這是火的正因。如果沒有人知道，不借助任何方法就能自己燃燒木頭，這是不可能的。』眾生也是如此，雖然有正因熏習的力量，如果不遇到諸佛菩薩的經教以及一切善知識的開示，能夠自己成就佛果，這是不可能的。沒聽過先賢說嗎？『生我者父母，成就我者師友。』難道不是這樣嗎？要知道大乘經典是諸佛所傚法的，佛果菩提都從中產生。《觀經》中三種凈業以及上品上生的人，都說讀誦大乘，理解第一義。能夠這樣做的，決定能夠往生。什麼叫做大乘經呢？就是《華嚴經》（Avatamsaka Sutra）、《法華經》（Lotus Sutra）、《般若經》（Prajnaparamita Sutra）、《涅槃經》（Nirvana Sutra）、《楞嚴經》（Surangama Sutra）、《楞伽經》（Lankavatara Sutra）、《圓覺經》（Perfect Enlightenment Sutra）等經，以及《觀無量壽佛經》（Amitayurdhyana Sutra）等經，以及一切專門談論凈土的經典。修習凈業的人應當受持讀誦，如所說修行。問：識字的人可以這樣做，不識字的人該怎麼辦呢？答：即使不識字，讀誦也是可以的，可以印施流通，再能頂禮歸依，自然有一天會通曉。沒看到善財童子一生證果，龍女八歲成佛嗎？這都是因為致力於多生多劫的積累，豈能一朝成就呢？《妙莊嚴王品》說：『如果善男子善女人因為種下善根的緣故，世世代代都能得到善知識，這些善知識能夠做佛事，示教利喜，令入阿耨多羅三藐三菩提。』各位大德應當知道，善知識是大的因緣，所以能夠化導眾生，令得見佛，豈是小小的幫助呢？今生不明佛理的人，都是因為前世輕慢佛法，今生再不尊崇，來生會更加愚笨。沒看到《法華經》說：『于千萬億劫不聞佛名字，亦不聞正法。』這樣的人難以度化，可悲啊可悲！如果是譭謗經教，誹謗法師，其罪過超過了罵佛，怎能不謹慎呢？如果不相信，在《法師品》、《火宅品》中可以看到。我勸誡後來的學者，想要修習無上菩提，必須參拜禮敬明師，聽從教法。如果遇到盲師指示，想要超升反而會沉墜。真可謂渡河須用筏，到岸不須船。

【English Translation】 English version What is the reason for offering treasures to the heavens? It is because this person delights in expounding the Dharma, and even a moment of hearing it can ultimately attain Anuttara-samyak-sambodhi (supreme enlightenment). The 'Awakening of Faith in the Mahayana' says: 'Like the fire element hidden in wood, this is the direct cause of fire. If no one knows it, and it can burn the wood by itself without any means, that is impossible.' Sentient beings are also like this. Although they have the power of the seed of the right cause, if they do not encounter the teachings of all Buddhas and Bodhisattvas, as well as the guidance of all virtuous teachers, they cannot attain Buddhahood by themselves. Have you not heard the ancient sages say, 'My parents gave me birth, but my teachers and friends helped me achieve?' Is this not so? Know that the Mahayana Sutras are what all Buddhas follow, and the Bodhi of Buddhahood all comes from them. In the 'Contemplation Sutra', those who practice the three kinds of pure karma and are born in the highest level of the highest grade all speak of reciting the Mahayana and understanding the first meaning. Those who can do this will surely be reborn in the Pure Land. What are the Mahayana Sutras? They are the Avatamsaka Sutra (Flower Garland Sutra), the Lotus Sutra (Saddharma Pundarika Sutra), the Prajnaparamita Sutra (Perfection of Wisdom Sutra), the Nirvana Sutra, the Surangama Sutra, the Lankavatara Sutra, the Perfect Enlightenment Sutra, and the Amitayurdhyana Sutra (Contemplation Sutra of Amitayus), as well as all Sutras that specifically discuss the Pure Land. Those who cultivate Pure Land practices should uphold, recite, and practice as taught. Question: Those who can read can do this, but what about those who cannot read? Answer: Even if one cannot read, reciting is still possible. One can print and distribute the Sutras, and if one can also prostrate and take refuge, one will naturally understand one day. Have you not seen Sudhana (善財童子) attain enlightenment in one lifetime, and the Dragon Girl (龍女) become a Buddha at the age of eight? This is because of their dedication to accumulation over many lifetimes. How can one achieve it in a single day? The 'Wonderful Adornment King Chapter' says: 'If good men and good women plant good roots, they will obtain virtuous teachers in every lifetime. These virtuous teachers can perform Buddha-deeds, instruct, teach, and delight, leading them into Anuttara-samyak-sambodhi.' All virtuous ones should know that virtuous teachers are great causes and conditions, so they can transform and guide sentient beings, enabling them to see the Buddha. Is this a small help? Those who do not understand the principles of Buddhism in this life are all because they disrespected the Buddha-dharma in their previous lives. If they do not respect it in this life, they will become even more foolish in the next life. Have you not seen the Lotus Sutra say: 'For billions of kalpas, they do not hear the name of the Buddha, nor do they hear the true Dharma.' Such people are difficult to save, alas, alas! If one slanders the Sutras and teachings, and defames Dharma teachers, the sin is greater than cursing the Buddha. How can one not be careful? If you do not believe, you can see it in the 'Teacher of the Law' chapter and the 'Burning House' chapter. I advise later learners that if you want to cultivate unsurpassed Bodhi, you must pay homage to and learn from enlightened teachers, and listen to their teachings. If you encounter a blind teacher, you will fall instead of rising. It can be said that you need a raft to cross the river, but you do not need a boat when you reach the shore.

孝養父母報恩文　三

蓮宗寶鑑云唸佛乃諸法之要孝養為百行之先孝心即是佛心孝行無非佛行欲得道同諸佛先須孝養二親故賾禪師云孝之一字眾妙之門佛語以孝為宗佛經以孝為戒言中不昧口出戒光直下分明頓開心地夫孝者有在家之孝有出家之孝在家孝者父母愛之喜而不忘父母惡之勞而不怨承順顏色以盡養生出家孝者割愛辭親餐微契本深入無為之理上酬罔極之恩趣解脫之要途報慈親之捷徑非但未來獲益亦于現世成功所以如來子夜逾城道圓雪嶺盧能白金遺母法繼黃梅然而以法斷恩應思報德是以迦維省父忉利寧親至於貧乏無依理合躬親給侍是故畢陵伽起盡心之戒忍大師有養母之堂陳睦州織屨供親朗法師荷擔遊學然則出家者以法味為甘旨不忘反哺之心以佛事為勤勞未遺世諦之禮非但一世父母而多生父母皆報不唯一身父母而法界父母皆度同登覺岸豈止周公之配天普示迷津故逾考叔之純孝出家之孝其利博哉如或因緣未和父母不聽宜盡在家之孝勸修出世之因若能即俗而真亦有成佛之路覬反嬰兒之行無虧膝下之嚴報雙親顧復之勞致一乘圓滿之地遂使在家菩薩行解無疑出俗高人因斯可鑑其有局於事佛不能盡於事親睹茲有感於中可以克全其孝嗚呼光陰易往父母難忘有親在堂如佛在世以此報親之德圓成唸佛之功是知父母喜歡則諸佛

【現代漢語翻譯】現代漢語譯本《孝養父母報恩文》三

《蓮宗寶鑑》說，唸佛是各種修行方法的關鍵，孝養父母是各種善行的首要。孝心就是佛心，孝行就是佛行。想要證得與諸佛相同的道果，首先必須孝養父母。所以賾禪師說，『孝』字是通往一切奧妙之門。佛的教誨以孝為根本，佛經以孝為戒律，言語中不含糊，口中說出的是戒律之光，直接而清晰地開啟心地。所謂孝，有在家之孝和出家之孝。在家之孝，是父母喜愛就高興而不忘記，父母厭惡就辛勞而不抱怨，順從父母的意願來盡到奉養的責任。出家之孝，是割捨世俗的愛戀，辭別親人，通過細微的體悟來契合根本的佛理，深入無為的境界，以此來報答父母無盡的恩情，尋求通往解脫的重要途徑，報答慈愛父母的便捷方法。這不僅使未來獲得利益，也能在現世獲得成功。所以如來在子夜離開都城，最終在雪山證得圓滿的佛道；盧能將白金遺留給母親，佛法得以在黃梅山傳承。然而，用佛法斷絕世俗的恩情，更應該想著報答恩德。因此，釋迦牟尼佛回到迦毗羅衛城探望父親，上升到忉利天為母親說法。對於貧困無依的父母，理應親自侍奉。所以畢陵伽尊者制定了盡心侍奉父母的戒律，忍大師建有供養母親的住所。陳睦州編織鞋子供養父母，朗法師挑著擔子游學。既然如此，出家之人以佛法的滋味為甘甜，不忘記烏鴉反哺的孝心；以佛事為勤勞，不遺漏世俗的禮節。不僅要報答今生的父母，也要報答多生多世的父母；不僅要救度今生的父母，也要救度法界一切眾生，共同登上覺悟的彼岸。這豈止是周公輔佐天子的功績，而是普遍地為迷途眾生指明方向。所以，超越了考叔的純孝，出家之孝，它的利益是多麼的廣博啊！如果因為因緣不和合，父母不允許出家，就應該盡到在家之孝，勸父母修習出世的因緣。如果能夠即俗而真，也能成就成佛的道路。期望能夠像嬰兒一樣迴歸純真，不虧待父母的養育之恩，報答雙親顧念撫養的辛勞，達到一乘圓滿的境界。於是使得在家的菩薩，修行和理解都沒有疑惑；出世俗的高人，因此可以作為榜樣。那些侷限於事佛而不能盡到事親責任的人，看到這些應該有所感觸，可以做到孝道的完全。唉！光陰容易流逝，父母難以忘記。有父母在堂，就像佛在世一樣。用孝順父母的功德，圓滿成就念佛的功德。要知道父母歡喜，那麼諸佛也會歡喜。

【English Translation】 English version Text on Repaying the Kindness of Parents Through Filial Piety – Part 3

The 『Lian Zong Bao Jian』 (Precious Mirror of the Lotus School) states that reciting the Buddha's name is the key to all practices, and filial piety is the foremost of all virtuous deeds. A filial heart is a Buddha's heart, and filial conduct is none other than Buddha's conduct. If you wish to attain the same path as all Buddhas, you must first be filial to your parents. Therefore, Zen Master Ze said, 『The word 『filial piety』 is the gateway to all wonders.』 The Buddha's teachings take filial piety as their foundation, and the Buddhist scriptures take filial piety as a precept. Words are not ambiguous, and the light of precepts emanates directly from the mouth, clearly and immediately opening the mind. Filial piety can be divided into filial piety at home and filial piety after leaving home. Filial piety at home means being happy when parents love you and not forgetting their kindness; being diligent and not complaining when parents dislike you; and complying with their wishes to fulfill your duty of providing for them. Filial piety after leaving home means relinquishing worldly attachments, bidding farewell to relatives, subtly understanding the fundamental principles, and deeply entering the realm of non-action. This is to repay the boundless kindness of parents, seek the essential path to liberation, and provide a convenient way to repay the kindness of loving parents. This not only brings benefits in the future but also achieves success in the present. Therefore, the Tathagata left the city at midnight and ultimately attained the perfect Buddha-path on Snow Mountain; Lu Neng left white gold for his mother, and the Dharma was passed down at Huangmei Mountain. However, using the Dharma to sever worldly affection should instead inspire thoughts of repaying kindness. Therefore, Shakyamuni Buddha returned to Kapilavastu (city of his father) to visit his father and ascended to Trayastrimsa Heaven (heaven of 33 gods) to preach the Dharma to his mother. For parents who are poor and helpless, one should personally serve them. Therefore, Venerable Pilindavatsa established the precept of wholeheartedly serving parents, and Great Master Ren built a residence to support his mother. Chen Muzhou wove shoes to provide for his parents, and Dharma Master Lang carried a load on his shoulders while traveling and studying. Since this is the case, those who have left home should take the flavor of the Dharma as sweetness and not forget the filial piety of crows feeding their parents; they should take Buddhist affairs as diligence and not neglect worldly etiquette. Not only should they repay the kindness of their parents in this life, but also the parents of many lifetimes; not only should they liberate their parents in this life, but also all beings in the Dharma realm, together ascending to the shore of enlightenment. This is not only the merit of the Duke of Zhou assisting the emperor but also universally pointing the way for confused beings. Therefore, surpassing the pure filial piety of Kao Shu, the filial piety of those who have left home, its benefits are so vast! If, due to unfavorable conditions, parents do not allow one to leave home, one should fulfill filial piety at home and encourage parents to cultivate the causes for transcending the world. If one can be true while remaining in the mundane world, one can also achieve the path to Buddhahood. Hoping to return to the purity of infancy, not failing the kindness of parents' upbringing, repaying the labor of parents' care and nurturing, and attaining the perfect state of the One Vehicle. Thus, the Bodhisattvas at home have no doubts in their practice and understanding; the eminent figures who have transcended the world can be taken as examples. Those who are limited to serving the Buddha and cannot fulfill their duty to serve their parents should feel something upon seeing this and can achieve the completeness of filial piety. Alas! Time passes easily, and parents are hard to forget. Having parents in the hall is like having the Buddha in the world. Using the virtue of filial piety to parents, one can perfectly accomplish the merit of reciting the Buddha's name. Know that when parents are happy, all Buddhas will also be happy.

喜歡此心清凈則佛土清凈可謂野色更無山隔斷天光直與水相連。

行腳求師開示序　四

弟子宗本生於四明陳氏承感

雙親撫卹請師訓誨入學攻書父教師嚴頗通詩禮年十五時有族兄朽木處士因恙棄世尸臥空堂余經堂門而過乃見亡兄四大驚怖憂疑自嘆曰世相非堅命如風燭無常忽到難躲難逃遂欲出家學道超脫輪迴不識修行路頭心中猶豫到于本境茶亭禮佛偶見一僧危然端坐余乃叩問是何大德僧曰吾是遊方禪和子也余見此說不勝喜悅遂即迎請歸傢俱辦香齋供養飯食已訖拜問禪師弟子欲逃生死不知依何法修禪師問我是何姓名是何年紀宗本答曰弟子姓陳名靜修年十五歲也禪師讚歎曰年已幼而發心高世之希有陳善男子一心寂靜聽吾所說唯有徑路修行但念阿彌陀佛。

宗本曰念阿彌陀佛焉得便超生死乎禪師曰信憑佛說脫苦良方無如唸佛若不念佛生死難逃。

問曰唸佛法門有何所出答曰唸佛法門非止一經一教之中所載蓋大千恒沙經卷之內無一不具唸佛法門也若依此法而修決定往生凈土。

問唸佛有幾許功德可以往生凈土答若人以四天下七寶供養佛及菩薩緣覺聲聞等其福甚多不如勸人唸佛一聲其福勝彼。

問一聲佛名云何能勝答佛國往生論云譬如有人初生墮地即能一日行千里足一千年滿中七寶

【現代漢語翻譯】現代漢語譯本：若能保持內心清凈，那麼所見佛土也會清凈，正如美麗的景色不再被山巒阻隔，天光直接與水面相連。

行腳求師開示序四

弟子宗本，出生於四明（地名）陳氏家族，承蒙雙親的養育和關懷，並請老師教導。入學後攻讀經書，父親和老師都非常嚴格，因此略通詩書禮儀。十五歲時，族兄朽木處士因病去世，屍體停放在空蕩的廳堂里。我經過廳堂門口時，看見去世的兄長，內心大驚，充滿憂慮和疑惑，自嘆道：『世間萬物的表象並非堅固，生命如同風中的蠟燭，無常隨時到來，難以躲避。』於是想要出家學道，超脫輪迴，但卻不知道修行的方向，心中猶豫不決。走到本境的茶亭時，禮拜佛像，偶然看見一位僧人端正地坐著。我便上前請教：『請問您是哪位大德？』僧人回答說：『我是遊方禪和子。』我聽了這話，非常高興，於是立即邀請他到家中，準備了香和齋飯供養。飯後，我拜問禪師：『弟子想要逃離生死輪迴，不知道應該依靠什麼方法修行？』禪師問：『我叫什麼名字？多大年紀？』宗本回答說：『弟子姓陳，名靜修，今年十五歲。』禪師讚歎道：『年紀輕輕就發如此大愿，世間罕見。陳善男子，一心安靜地聽我說，只有一條捷徑可以修行，那就是念阿彌陀佛（Amitabha）。』

宗本問：『念阿彌陀佛（Amitabha）怎麼就能超脫生死呢？』禪師說：『相信佛所說，脫離苦難最好的方法莫過於唸佛，如果不念佛，生死難以逃脫。』

問：『唸佛法門出自何處經典？』答：『唸佛法門不僅僅記載在一經一教之中，而是遍佈大千世界恒河沙數般的經卷之中，沒有哪一部經典不包含唸佛法門。如果依照此法修行，必定能夠往生凈土。』

問：『唸佛有多少功德可以往生凈土？』答：『如果有人用四大部洲（Sì dà bùzhōu）的七寶（qībǎo）供養佛（Buddha）以及菩薩（Bodhisattva）、緣覺（Pratyekabuddha）、聲聞（Śrāvaka）等，其福德雖然很多，但不如勸人唸佛一聲，唸佛一聲的福德勝過前者。』

問：『一聲佛名為什麼能夠勝過用七寶供養？』答：『《佛國往生論》（Fó guó wǎngshēng lùn）中說，譬如有人剛出生落地，就能一天行走千里，足足走了一千年，並且裝滿了七寶。』

【English Translation】 English version: If the mind is kept pure and clean, then the Buddha-land seen will also be pure and clean, just as beautiful scenery is no longer blocked by mountains, and the light of the sky is directly connected to the water.

Preface to Seeking Instruction from Teachers While Traveling Four

Your disciple Zongben, born into the Chen family of Siming (place name), received the nurturing and care of both parents, and was taught by teachers. After entering school, I studied the scriptures diligently. My father and teachers were very strict, so I became somewhat familiar with poetry and etiquette. At the age of fifteen, my cousin, the recluse朽木(Xiǔmù) [Rotten Wood], passed away due to illness, and his body was placed in the empty hall. When I passed by the hall door, I saw my deceased cousin and was greatly shocked, filled with worry and doubt. I sighed to myself, 'The appearances of the world are not firm, and life is like a candle in the wind. Impermanence arrives suddenly and is difficult to escape.' Therefore, I wanted to leave home to study the Dao and transcend reincarnation, but I did not know the path of cultivation, and my heart was hesitant. When I arrived at the tea pavilion in my territory, I paid homage to the Buddha statue and happened to see a monk sitting upright. I went forward and asked, 'May I ask, who are you, great virtuous one?' The monk replied, 'I am a wandering Chan (Zen) monk.' I was very happy to hear this, so I immediately invited him to my home and prepared incense and vegetarian food as offerings. After the meal, I bowed and asked the Chan master, 'Your disciple wants to escape the cycle of birth and death, but I do not know what method to rely on for cultivation?' The Chan master asked, 'What is my name? How old am I?' Zongben replied, 'Your disciple's surname is Chen, and my name is Jingxiu. I am fifteen years old this year.' The Chan master praised, 'To make such a great vow at such a young age is rare in the world. Good man Chen, listen to me with a quiet mind. There is only one shortcut to cultivation, and that is to recite Amitabha (Amitābha).'

Zongben asked, 'How can reciting Amitabha (Amitābha) transcend birth and death?' The Chan master said, 'Believe what the Buddha said, the best way to escape suffering is to recite the Buddha's name. If you do not recite the Buddha's name, it is difficult to escape birth and death.'

Question: 'From which scriptures does the Pure Land practice of Buddha recitation originate?' Answer: 'The Pure Land practice of Buddha recitation is not only recorded in one sutra or teaching, but is found throughout the countless sutras in the great thousand worlds. There is no sutra that does not contain the Pure Land practice of Buddha recitation. If you cultivate according to this method, you will definitely be reborn in the Pure Land.'

Question: 'How much merit is required to be reborn in the Pure Land through Buddha recitation?' Answer: 'If someone were to use the seven treasures (qībǎo) of the four continents (Sì dà bùzhōu) to make offerings to the Buddha (Buddha), as well as Bodhisattvas (Bodhisattva), Pratyekabuddhas (Pratyekabuddha), and Śrāvakas (Śrāvaka), the merit would be great, but it would not be as great as encouraging someone to recite the Buddha's name once. The merit of reciting the Buddha's name once surpasses the former.'

Question: 'Why can one recitation of the Buddha's name surpass the merit of offering the seven treasures?' Answer: 'The Treatise on Rebirth in the Land of Bliss (Fó guó wǎngshēng lùn) says, for example, if someone were born and immediately able to travel a thousand miles a day for a thousand years, and filled it with the seven treasures.'

奉施於佛不如有人於後惡世能稱一聲阿彌陀佛其福過彼自念尚以如此何況勸人。

問佛德雖然如是凡夫罪業所多雲何一世唸佛便得往生凈土答十六觀經云至心念南無阿彌陀佛一聲滅八十億劫生死重罪有人平生造五逆十惡臨終十念阿彌陀佛尚得往生況一世齋戒唸佛乎問阿彌陀佛何故有如是廣大功德廣大行愿答大阿彌陀經云釋迦佛一日容顏異常侍者阿難怪而問之佛言善哉汝所問者勝於供養一天下聲聞緣覺及佈施諸天人民以至蜎飛蠕動之類雖至累劫猶百千萬億倍不及所問功德所以者何以諸天帝王人民乃至蜎飛蠕動之類皆因汝所問而得度脫以此觀之是釋迦佛初欲說阿彌陀佛之時其存於心而形於色者已異於平日則阿彌陀佛所以感諸佛者固已非常況于感一切眾生乎何則觀其阿彌陀佛初發愿云我至成佛時名聲超十方人天欣得聞俱來生我剎地獄鬼畜生亦生我剎中是則凡在三界六道輪迴之內者無所不度可知矣阿彌陀佛現在西方極樂世界又在十方世界教化無央數天人以至蜎飛蠕動之類蜎飛者謂微細飛蟲也蠕動者謂微細蛆蟲也若此者佛尚化度況於人乎阿彌陀佛又有愿云若稱我名必生我國若不爾者誓不作佛是以廣度眾生無有窮極而人一念歸依遂生其國由此推之念佛功德實不可思議也阿彌陀佛又云若有眾生欲生我國上品者須用慈心不殺愛護

【現代漢語翻譯】現代漢語譯本供養佛的功德，不如有人在末法時代能唸一聲'阿彌陀佛'（Amitabha，音譯，意為無量光佛）的福報大。自己念尚且如此，更何況勸別人念呢？

問：阿彌陀佛的功德雖然如此，但凡夫罪業深重，為什麼一生唸佛就能往生凈土？答：《十六觀經》中說，至誠懇切地念'南無阿彌陀佛'（Namo Amitabha，皈依阿彌陀佛）一聲，能消除八十億劫生死輪迴的深重罪業。有人平生造作五逆十惡的罪業，臨終時念十聲阿彌陀佛，尚且能夠往生，更何況一生持齋戒、唸佛的人呢？問：阿彌陀佛為什麼有如此廣大的功德和廣大的行愿？答：《大阿彌陀經》中說，釋迦牟尼佛（Sakyamuni Buddha，佛教創始人）有一天容顏異常，侍者阿難（Ananda，佛陀十大弟子之一）感到奇怪而問他。佛說：'好啊，你所問的問題勝過供養整個天下的聲聞（Sravaka，聽聞佛法而證悟者）、緣覺（Pratyekabuddha，靠自己力量證悟者），以及佈施給諸天、人民乃至微小的飛蟲蠕動的生物。即使經過累劫，也百千萬億倍不及你所問的功德。'為什麼呢？因為諸天帝王、人民乃至微小的飛蟲蠕動的生物，都因為你所問的問題而得以解脫。由此看來，是釋迦牟尼佛最初想要說阿彌陀佛的時候，他心中所想而表現在臉色上的，就已經不同於平日。那麼阿彌陀佛之所以能感動諸佛，本來就非常，更何況感動一切眾生呢？為什麼這麼說呢？看阿彌陀佛最初發愿說：'我到成佛時，名聲超過十方世界，人天都歡喜聽到我的名號，一起往生到我的剎土。地獄、餓鬼、畜生道的眾生也能往生到我的剎土中。'這樣看來，凡是在三界六道輪迴之內的人，沒有不能被他救度的，可以知道了。阿彌陀佛現在在西方極樂世界，又在十方世界教化無數的天人，乃至微小的飛蟲蠕動的生物。'蜎飛'是指微小的飛蟲，'蠕動'是指微小的蛆蟲。像這樣，佛尚且要化度，更何況是人呢？阿彌陀佛又有愿說：'如果稱念我的名號，必定往生我的國土，如果不是這樣，我就誓不成佛。'因此廣度眾生沒有窮盡。而人一旦歸依，就往生到他的國土。由此推斷，唸佛的功德實在不可思議。阿彌陀佛又說：'如果有眾生想要往生我的國土上品，必須要有慈悲心，不殺生，愛護生命。

【English Translation】 English version Offering to the Buddha is not as meritorious as someone in the degenerate age being able to utter the name 'Amitabha' (Amitabha, transliteration, meaning immeasurable light Buddha) once. If one's own recitation is already like this, how much more so if one encourages others to recite?

Question: Although Amitabha Buddha's merits are so great, ordinary people's karmic offenses are heavy. Why can one be reborn in the Pure Land by reciting the Buddha's name for one lifetime? Answer: The 'Sixteen Contemplations Sutra' says that sincerely reciting 'Namo Amitabha' (Namo Amitabha, refuge in Amitabha Buddha) once can eliminate the heavy sins of eighty billion kalpas of birth and death. If someone commits the five rebellious acts and ten evil deeds throughout their life, they can still be reborn if they recite Amitabha Buddha ten times at the time of death, let alone those who observe precepts and recite the Buddha's name for a lifetime? Question: Why does Amitabha Buddha have such great merits and great vows? Answer: The 'Larger Sutra of Immeasurable Life' says that one day Sakyamuni Buddha's (Sakyamuni Buddha, the founder of Buddhism) countenance was unusual, and the attendant Ananda (Ananda, one of the Buddha's ten great disciples) felt strange and asked him. The Buddha said, 'Good, your question is superior to offering to all the Sravakas (Sravaka, those who attain enlightenment by hearing the Dharma) and Pratyekabuddhas (Pratyekabuddha, those who attain enlightenment by their own power) in the world, and giving to the gods, people, and even tiny flying insects and wriggling creatures. Even after countless kalpas, it is still a hundred million times less than the merit of your question.' Why? Because all the heavenly kings, people, and even tiny flying insects and wriggling creatures, are liberated because of your question. From this, it can be seen that when Sakyamuni Buddha first wanted to speak of Amitabha Buddha, what he thought in his heart and expressed on his face was already different from usual. Then, Amitabha Buddha's ability to move the Buddhas is inherently extraordinary, let alone move all sentient beings? Why is this so? Look at Amitabha Buddha's initial vow: 'When I attain Buddhahood, my name will surpass the ten directions, and humans and gods will rejoice to hear my name and be reborn in my Buddha-land together. Beings in hell, hungry ghosts, and animals will also be reborn in my Buddha-land.' In this way, it can be known that all those within the cycle of the three realms and six paths can be saved by him. Amitabha Buddha is now in the Western Pure Land of Ultimate Bliss, and also teaches countless gods and humans in the ten directions, even tiny flying insects and wriggling creatures. 'Flying insects' refers to tiny flying insects, and 'wriggling' refers to tiny maggots. If this is the case, the Buddha still transforms and saves them, let alone humans? Amitabha Buddha also has a vow: 'If you recite my name, you will surely be reborn in my country. If not, I vow not to become a Buddha.' Therefore, he extensively saves sentient beings without end. And once a person takes refuge, they are reborn in his country. From this, it can be inferred that the merit of reciting the Buddha's name is truly inconceivable. Amitabha Buddha also said: 'If there are sentient beings who wish to be reborn in the upper grades of my country, they must have a compassionate heart, not kill, and cherish life.'

含靈具諸戒行讀誦大乘解第一義諦理深明供養三寶孝敬雙親悲憐貧苦教化有情加持法食普施鬼神諸惡莫作眾善奉行若能如是念佛者決定上品上生直至成佛其或力量未充且自堅持齋戒一心念佛若能唸唸無間亦不在下品生矣況此法門不揀賢愚不擇貴賤不在貧富不分男女不問老幼不拘僧俗不論久近皆可唸佛唸佛軌則亦以不拘或高聲念低聲念流水念頂禮念攝心念參究念觀想念輪珠念行道念住立念靜坐念側臥念默唸明念千念萬念皆同一念唯要決定信心求生凈土果能如是行持何用別尋知識可謂行船盡在把梢人達者同登安養國　蜎(淵)蠕(軟)蛆(七俞切)。

宗本問曰世間之人多說家緣縈絆世務纏身且待老來然後唸佛此等之言唯愿釋之。

禪師曰苦哉苦哉何等愚謬之言也豈不見死心禪師云世間之人財寶如山妻妾滿室日夜歡樂他豈不要長生在世爭柰前程有限暗裡相催符到便行不容遲滯閻羅老子不順人情無常鬼王有何面目且據諸人眼裡親見耳里親聞前街後巷親情眷屬朋友兄弟強壯後生死卻多少豈不聞古人云莫待老來方學道孤墳儘是少年人又云自從早年索妻養子經營家計受盡萬千辛苦忽然三寸氣斷未免一旦皆休若是孝順兒孫齋得幾僧看得部經燒得陌紙春三秋九做得碗羹飯哭得幾聲猶是記憶爺孃若是不肖之子父母方死骨頭未

【現代漢語翻譯】現代漢語譯本具有靈性的眾生都具備各種戒律和德行，讀誦大乘經典，理解第一義諦（paramārtha-satya，最高的真理）的深刻道理，虔誠供養佛、法、僧三寶（triratna），孝敬父母雙親，慈悲憐憫貧困苦難的人，教化有情眾生，加持食物使其成為法食，普遍佈施給鬼神。不做任何惡事，奉行一切善事。如果能夠這樣做來念佛，必定能以上品上生的方式往生凈土，直至最終成佛。如果力量還不夠充足，那就先堅持齋戒，一心念佛。如果能夠唸唸相續不斷，也不會落到下品往生。何況這個法門不分賢愚，不擇貴賤，不論貧富，不分男女，不問老幼，不拘僧俗，不論時間長短，都可以唸佛。唸佛的規則也不拘泥，可以高聲念，可以低聲念，可以像流水一樣不停地念，可以頂禮念，可以攝心念，可以參究念，可以觀想念，可以輪珠念，可以行道念，可以站立念，可以**念，可以側臥念，可以默唸，可以明念，念一千聲，念一萬聲，都和唸一聲一樣，最重要的是要有堅定的信心，求生凈土。如果真能這樣修行，何必另外尋找善知識呢？真可謂行船全靠掌舵人，覺悟的人一同登上安養國（Sukhāvatī，極樂凈土）。蜎（yuān，小蟲）蠕（ruǎn，蠕動）蛆（qū，蛆蟲）。

宗本問道：世間上的人大多說被家事拖累，被世俗事務纏身，要等到老了以後才唸佛，這些話是什麼意思呢？希望禪師您能解釋一下。

禪師說：太可悲了！太可悲了！這是多麼愚蠢荒謬的說法啊！難道沒聽說過死心禪師說：『世間上的人，擁有堆積如山的財寶，滿屋子的妻妾，日夜享樂，他們難道不想長生不死嗎？只是無奈生命有限，暗中被催促，符到就要走，不容許遲疑。閻羅老子（Yamarāja，掌管地獄的冥王）不講人情，無常鬼王（無常的使者）有什麼面子可講？』且看各位親眼所見，親耳所聞，前街後巷，親戚眷屬，朋友兄弟，身強力壯的人，死去的有多少？難道沒聽過古人說：『不要等到老了才學道，孤墳里埋葬的都是年輕人。』又說：『自從早年娶妻生子，經營家業，受盡千辛萬苦，忽然三寸氣斷，未免一切都成空。』如果是孝順的兒孫，齋僧幾次，看幾部經，燒幾陌紙錢，春天和秋天做幾碗羹飯，哭幾聲，還算記得父母。如果是不孝的子孫，父母剛死，骨頭還沒

【English Translation】 English version Sentient beings all possess various precepts and virtuous conduct, recite the Mahāyāna scriptures, understand the profound principles of the first noble truth (paramārtha-satya, the highest truth), sincerely offer to the Three Jewels (triratna), be filial to parents, have compassion for the poor and suffering, teach sentient beings, bless food to make it Dharma food, and universally give to ghosts and spirits. Do no evil, practice all good. If one can do this to recite the Buddha's name, one will surely be reborn in the Pure Land in the highest grade, until one finally becomes a Buddha. If one's strength is not yet sufficient, then first adhere to fasting and purification, and recite the Buddha's name with a single mind. If one can recite continuously without interruption, one will not fall into the lower grades of rebirth. Moreover, this Dharma gate does not discriminate between the wise and the foolish, does not choose between the noble and the lowly, does not care about the rich and the poor, does not distinguish between men and women, does not ask about the old and the young, does not restrict monks and laity, and does not care about the length of time, all can recite the Buddha's name. The rules for reciting the Buddha's name are also not rigid. One can recite loudly, one can recite softly, one can recite continuously like flowing water, one can recite while prostrating, one can recite with a focused mind, one can recite while contemplating, one can recite while turning prayer beads, one can recite while walking, one can recite while standing, one can recite while **ing, one can recite while lying on one's side, one can recite silently, one can recite clearly, reciting a thousand times, reciting ten thousand times, are all the same as reciting once. The most important thing is to have firm faith and seek rebirth in the Pure Land (Sukhāvatī). If one can truly practice in this way, why bother looking for other good teachers? It can be said that sailing a boat depends entirely on the helmsman, and the enlightened ones ascend to the Land of Bliss together. Tiny (yuān, small insects) wriggling (ruǎn, wriggling) maggots (qū, maggots).

Zongben asked: Most people in the world say that they are burdened by family affairs and entangled in worldly matters, and they will wait until they are old before reciting the Buddha's name. What do these words mean? I hope the Zen master can explain it.

The Zen master said: How sad! How sad! What foolish and absurd words! Haven't you heard the Zen Master Sixin say: 'People in the world have mountains of wealth, houses full of wives and concubines, and enjoy themselves day and night. Don't they want to live forever? It's just that life is limited, and they are secretly urged. When the talisman arrives, they must leave, and no delay is allowed. Yama (Yamarāja, the king of hell who governs the underworld) does not show mercy, and what face does the impermanence demon (the messenger of impermanence) have to show?' Look at what you have seen and heard with your own eyes, in the streets and alleys, relatives, friends, and brothers, how many strong people have died? Haven't you heard the ancients say: 'Don't wait until you are old to learn the Way, the lonely graves are full of young people.' It also says: 'Since I married a wife and had children in my early years, and managed my family business, I have suffered all kinds of hardships. Suddenly, when my last breath is cut off, everything will inevitably be in vain.' If they are filial children and grandchildren, they will offer a few monks a meal, read a few scriptures, burn a few stacks of paper money, make a few bowls of soup in spring and autumn, and cry a few times, which is still remembering their parents. If they are unfilial children and grandchildren, their parents have just died, and their bones have not yet

冷作撻財產出賣田園恣意作樂以此較之著甚麼急兒孫自有兒孫福莫與兒孫作遠憂復引古德云冷笑富家翁營生忙似箭囤內米生蟲庫中錢爛貫日裡把秤稱夜間點燈算形骸如傀儡莫教繩索斷死心如此苦口勸人曾許你且做世業待老來方唸佛乎當思人生在世能有幾時石火電光眨眼便過趁此未老無病之前抖擻身心撥棄塵事得一日光景念一日佛名得一時工夫修一時凈業由他臨命終時好死惡死只要我之盤纏預辦了也我之前程穩穩當當了也若不如此後悔難追思之思之且喜彌陀甚易念凈土甚易生世人雖然難免營辦家緣亦須早晚焚香唸佛況此唸佛法門人皆可以通行譬如千年暗室一燈照之則為明矣故雖殺牛屠馬之人放下屠刀亦可以修所以修者不難亦不妨一切俗事在官者不妨職業在士者不妨修讀在商賈不妨販賣在農夫不妨耕種在婦人不妨女工在公門不妨事上在僧徒不妨參禪凡一切所為皆不相妨或在晨昏禮念或在忙裡偷閒每日或念千聲百聲或念三五百聲或念十聲唯要回向發願愿往西方誠能如是決定往生矣陳善男子你若齋戒精嚴一心念佛不生凈土者(某甲)當墮拔舌地獄我見禪師發誓深重是則驚駭跪拜蒙感開示唸佛法門也。

禪師曰若言凈土教門億劫之中說不能儘是以略舉數言耳古德云上士一決一切了中下多聞多不信誠哉是言也夫真信修行之士

要生西方凈土不是說了便休須是把做一件大事相似若是信得及便從今日去發大勇猛發大精進莫問會與不會見性不見性但只執持一句南無阿彌陀佛如靠著一座須彌山搖撼不動只此一念是汝本師只此一念即是化佛只此一念是破地獄之猛將只此一念是斬群邪之寶劍只此一念是開黑暗之明燈只此一念是渡苦海之大船隻此一念是脫生死之良方只此一念是出三界之徑路只此一念是本性彌陀只此一念是唯心凈土但只要記得這一句阿彌陀佛在念莫教失落唸唸常現前唸唸不離心無事也如是念有事也如是念安樂也如是念病苦也如是念生也如是念死也如是念如是一念分明又何必問人覓歸程乎可謂一句彌陀無別念不勞彈指到西方。

禪師丁寧再告曰陳善男子今將十法界之法付囑于汝汝將此法亦以開示後人精進修行同成佛果宗本答曰用廣發揮於後世庶幾有補於將來禪師曰善哉善哉十法界者佛法界菩薩法界緣覺法界聲聞法界天法界人法界修羅法界餓鬼法界畜生法界地獄法界夫十法界者一心具足隨造隨受據你所作因還你所作果是以善行惡行世間之因也三界六道世間之果也持戒唸佛出世間之因也凈土成佛出世間之果也人天路上作福為先生死海中唸佛第一今有欲快樂人天而不修福欲出離生死而不念佛是猶鳥無翼而欲飛木無根而欲茂奚可得哉要將唸佛

【現代漢語翻譯】現代漢語譯本：想要往生西方凈土，不是說說就算了，必須把它當作一件頭等大事來做。如果真正相信，就從今天開始，發起大勇猛心，發起大精進心。不要問自己會不會開悟，見沒見到自性，只要執持一句『南無阿彌陀佛』（皈依阿彌陀佛），就像靠著一座須彌山（佛教中的聖山），無法動搖。這一念就是你的本師，這一念就是化身佛，這一念是破地獄的猛將，這一念是斬妖除邪的寶劍，這一念是照亮黑暗的明燈，這一念是渡過苦海的大船，這一念是脫離生死的良方，這一念是走出三界的捷徑，這一念是本性彌陀，這一念是唯心凈土。只要記得這一句阿彌陀佛，在念的時候不要讓它丟失，唸唸都要讓它在眼前顯現，唸唸不離心。沒事的時候這樣念，有事的時候也這樣念，安樂的時候這樣念，病苦的時候也這樣念，活著的時候這樣念，臨死的時候也這樣念。這樣一念分明，又何必向別人詢問歸途呢？真可謂一句彌陀，沒有別的念頭，不用費力就能到達西方極樂世界。

禪師再三叮囑說：『陳善男子，現在將十法界的法交付給你，你要用這些法去開示後人，讓他們精進修行，一同成就佛果。』宗本回答說：『我會廣泛地在後世宣揚這些法，希望能對未來有所幫助。』禪師說：『好啊，好啊！』十法界指的是：佛法界、菩薩法界、緣覺法界、聲聞法界、天法界、人法界、修羅法界、餓鬼法界、畜生法界、地獄法界。這十法界，一心全部具備，隨著你所造的業而感受相應的果報。根據你所作的因，償還你所作的果。所以，善行和惡行是世間的因，三界六道是世間的果。持戒唸佛是出世間的因，往生凈土成就佛果是出世間的果。在人天道路上，作福是首要的；在生死苦海中，唸佛是第一位的。現在有人想要享受人天的快樂而不修福，想要脫離生死輪迴而不念佛，這就像鳥沒有翅膀卻想飛，樹沒有根卻想茂盛，怎麼可能呢？要用唸佛

【English Translation】 English version: To be reborn in the Western Pure Land is not something that can be achieved by merely talking about it; it must be treated as a matter of utmost importance. If you truly believe, then from this day forward, generate great courage and great diligence. Do not ask whether you will become enlightened or whether you have seen your true nature; simply hold onto the phrase 'Namo Amitabha Buddha' (Homage to Amitabha Buddha), as if relying on a Mount Sumeru (the sacred mountain in Buddhism) that cannot be shaken. This one thought is your original teacher; this one thought is the manifested Buddha; this one thought is the fierce general who breaks through hell; this one thought is the precious sword that slays all evil; this one thought is the bright lamp that illuminates the darkness; this one thought is the great ship that crosses the sea of suffering; this one thought is the excellent remedy for escaping birth and death; this one thought is the direct path out of the Three Realms; this one thought is the Amitabha of your inherent nature; this one thought is the Pure Land of your mind. Just remember this phrase 'Amitabha Buddha,' and do not let it be lost while reciting it. Let every thought constantly appear before you, and let every thought not be separated from your mind. Recite it like this when you are free, recite it like this when you are busy, recite it like this when you are happy, recite it like this when you are suffering, recite it like this when you are alive, and recite it like this when you are dying. With such clear mindfulness in every thought, why bother asking others for the way home? It can be said that one phrase of Amitabha, without any other thoughts, allows you to reach the Western Pure Land without even snapping your fingers.

The Chan Master earnestly advised again: 'Good man Chen, I now entrust the Dharma of the Ten Dharma Realms to you. You should use this Dharma to enlighten future generations, so that they may diligently cultivate and together attain Buddhahood.' Zongben replied: 'I will widely propagate these teachings in later generations, hoping to be of help in the future.' The Chan Master said: 'Excellent, excellent!' The Ten Dharma Realms refer to: the Dharma Realm of Buddhas, the Dharma Realm of Bodhisattvas, the Dharma Realm of Pratyekabuddhas, the Dharma Realm of Sravakas, the Dharma Realm of Devas, the Dharma Realm of Humans, the Dharma Realm of Asuras, the Dharma Realm of Pretas, the Dharma Realm of Animals, and the Dharma Realm of Hell. These Ten Dharma Realms are fully contained within one mind, and you will experience the corresponding karmic results according to the deeds you have created. According to the causes you have made, you will repay the consequences you have created. Therefore, good deeds and evil deeds are the causes of the world, and the Three Realms and Six Paths are the results of the world. Upholding precepts and reciting the Buddha's name are the causes of transcending the world, and being reborn in the Pure Land and attaining Buddhahood are the results of transcending the world. On the path of humans and devas, making merit is the most important; in the sea of birth and death, reciting the Buddha's name is the first. Now, there are those who desire the happiness of humans and devas without cultivating merit, and who desire to escape the cycle of birth and death without reciting the Buddha's name. This is like a bird without wings trying to fly, or a tree without roots trying to flourish. How is that possible? To use the recitation of the Buddha's name

為正因作福為助道福慧雙修成等正覺所以因該果海果徹因源因果無差始終不昧何以故形直影端聲和響順應知因實果則不虛如今是因臨終是果作惡而惡境現前唸佛而佛界自至豈不見華嚴經云若人慾了知三世一切佛應觀法界性一切唯心造是也。

宗本問曰依何法修得到佛法界禪師曰當知六道眾生皆有佛性真如平等一體同觀如諸佛想如父母想無間冤親悉皆濟度盡未來際行普賢行能依此法而修即與諸佛齊等。

問依何法修得到菩薩法界。

答佈施度慳貪持戒度毀犯忍辱度瞋恚精進度懈怠禪定度昏散智慧度愚癡能依此法而修即與菩薩同等。

問依何法修只到緣覺法界。

答中乘之人樂獨善寂雖知諸法緣不行普度是以只到緣覺法界。

問依何法修只到聲聞法界。

答小乘之人怕怖生死如獐獨跳不顧后群欲速出三界自求涅槃是以只到聲聞法界。

問依何法修止生天道。

答修十善業得生天法界。

問依何法修復得人倫。

答五戒堅持得生人法界。

問造何罪業墮落修羅。

答若人雖修善業常懷勝負瞋慢之心墮在修羅法界。

問造何惡業墮落餓鬼。

答慳貪不捨瞞眾獨食墮在餓鬼法界。

問造何惡業墮落畜生。

答造作愚

【現代漢語翻譯】現代漢語譯本正是因為種下正確的因，才能獲得福報，通過行善和修習智慧，最終成就無上正等正覺（Anuttara-samyak-sambodhi，無上圓滿的覺悟）。所以，因該通達果海，果能徹底明白因的源頭，因果之間沒有差別，始終不會迷惑。為什麼呢？因為形體正直，影子自然端正；聲音和諧，迴響自然順暢。由此可知，真實的因，必然帶來真實的果報。現在所做的是因，臨終時所呈現的是果。作惡就會顯現惡的境界，唸佛就會自然到達佛的境界。難道沒看到《華嚴經》（Avatamsaka Sutra）上說：『如果有人想要了解過去、現在、未來一切諸佛，應當觀察法界的本性，一切都是由心所造。』說的就是這個道理。

宗本問道：『依照什麼方法修行才能到達佛法界？』禪師回答說：『應當知道六道眾生都具有佛性（Buddha-nature），真如（Tathata）平等，一體同觀，如同諸佛一樣看待，如同父母一樣敬愛，沒有間隔地救度冤親，盡未來際奉行普賢行（Samantabhadra's practices），能夠依照這種方法修行，就與諸佛相等。』

問：『依照什麼方法修行才能到達菩薩法界？』

答：『佈施（Dana）來度脫慳貪，持戒（Sila）來度脫毀犯，忍辱（Kshanti）來度脫瞋恚，精進（Virya）來度脫懈怠，禪定（Dhyana）來度脫昏散，智慧（Prajna）來度脫愚癡。能夠依照這種方法修行，就與菩薩相等。』

問：『依照什麼方法修行只能到達緣覺法界？』

答：『中乘根器的人喜歡獨自修行，享受寂靜，雖然知道諸法是因緣和合而生，但不普遍救度眾生，因此只能到達緣覺法界。』

問：『依照什麼方法修行只能到達聲聞法界？』

答：『小乘根器的人害怕生死輪迴，像受驚的獐子一樣獨自跳躍，不顧身後的群體，只想快速脫離三界（Three Realms），獨自尋求涅槃（Nirvana），因此只能到達聲聞法界。』

問：『依照什麼方法修行只能往生天道？』

答：『修習十善業（Ten Wholesome Actions）就能得到往生天道的因緣。』

問：『依照什麼方法修行才能恢復人倫？』

答：『堅持五戒（Five Precepts）就能得到轉生人道的因緣。』

問：『造作什麼罪業會墮落到修羅道？』

答：『如果有人雖然修習善業，但常常懷有爭強好勝、嗔恨傲慢之心，就會墮落在修羅法界。』

問：『造作什麼惡業會墮落到餓鬼道？』

答：『慳吝貪婪，不肯施捨，瞞著大眾獨自享用食物，就會墮落在餓鬼法界。』

問：『造作什麼惡業會墮落到畜生道？』

答：『造作愚癡的行為……』

【English Translation】 English version It is precisely because of planting the right causes that one obtains blessings. Through doing good deeds and cultivating wisdom, one ultimately achieves Anuttara-samyak-sambodhi (supreme complete enlightenment). Therefore, the cause should penetrate the sea of effects, and the effect should thoroughly understand the source of the cause. There is no difference between cause and effect, and one is never confused from beginning to end. Why? Because if the form is upright, the shadow will naturally be straight; if the sound is harmonious, the echo will naturally be smooth. From this, it can be known that a real cause will inevitably bring a real result. What is done now is the cause, and what appears at the time of death is the effect. Doing evil will manifest evil realms, and reciting the Buddha's name will naturally lead to the Buddha's realm. Haven't you seen the Avatamsaka Sutra say: 'If a person wants to understand all the Buddhas of the past, present, and future, he should observe the nature of the Dharma realm; everything is created by the mind.' That is the principle.

Zongben asked: 'According to what method of cultivation can one reach the Buddha Dharma realm?' The Chan master replied: 'You should know that all sentient beings in the six realms have Buddha-nature. Tathata is equal, and one should view all beings as one, regarding them as Buddhas, loving them as parents, and universally saving enemies and relatives without discrimination. Vowing to practice Samantabhadra's practices to the end of future, if one can cultivate according to this method, one will be equal to all Buddhas.'

Question: 'According to what method of cultivation can one reach the Bodhisattva Dharma realm?'

Answer: 'Use Dana (generosity) to overcome stinginess, Sila (morality) to overcome transgression, Kshanti (patience) to overcome anger, Virya (diligence) to overcome laziness, Dhyana (meditation) to overcome distraction, and Prajna (wisdom) to overcome ignorance. If one can cultivate according to this method, one will be equal to the Bodhisattvas.'

Question: 'According to what method of cultivation can one only reach the Pratyekabuddha Dharma realm?'

Answer: 'People of the middle vehicle (Madhyama-yana) enjoy solitary cultivation and tranquility. Although they know that all dharmas arise from conditions, they do not universally save sentient beings. Therefore, they can only reach the Pratyekabuddha Dharma realm.'

Question: 'According to what method of cultivation can one only reach the Sravaka Dharma realm?'

Answer: 'People of the small vehicle (Hinayana) fear the cycle of birth and death, like startled deer jumping alone, not caring about the group behind them, wanting to quickly escape the Three Realms and seek Nirvana for themselves. Therefore, they can only reach the Sravaka Dharma realm.'

Question: 'According to what method of cultivation can one only be reborn in the heavenly realms?'

Answer: 'Cultivating the Ten Wholesome Actions will lead to rebirth in the heavenly realms.'

Question: 'According to what method of cultivation can one be reborn as a human?'

Answer: 'Upholding the Five Precepts will lead to rebirth in the human realm.'

Question: 'What kind of evil karma leads to falling into the Asura realm?'

Answer: 'If a person cultivates good deeds but always harbors a competitive, angry, and arrogant mind, they will fall into the Asura Dharma realm.'

Question: 'What kind of evil karma leads to falling into the hungry ghost realm?'

Answer: 'Being stingy and greedy, unwilling to give, secretly eating food alone without sharing with others, will lead to falling into the hungry ghost realm.'

Question: 'What kind of evil karma leads to falling into the animal realm?'

Answer: 'Creating foolish actions...'

癡邪惡之業決墮畜生法界。

問造何惡業墮落地獄。

答譭謗三寶造作眾惡定墮地獄法界此上十法界者蓋隨人所作所修。

宗本頂禮謝師曰若非宿生慶幸焉得遇于明師開示也禪師告辭而又曰汝若有疑未決可看蓮宗寶鑑凈土指歸龍舒凈土文萬善同歸集智者大師十疑論天如則法師或問神棲安養賦凈土決疑論凡所讚揚凈土經教者皆可看之宗本曰恭稟師命信受奉行○出家參學事理文長不錄。

開示參禪龜鏡文　五

學道之門別無奇特洗滌根塵以悟為則諸仁者欲修無上菩提必用堅持齋戒戒行若不嚴持菩提終不成就何以故戒為萬行之先鋒六度之基址如造屋宅先固其基若無基址徒架虛空夫戒者大乘三聚戒也攝律儀戒無惡不斷即諸惡莫作也攝善法戒無善不積即眾善奉行也饒益有情戒無生不度即普度眾生也此三聚戒者是菩薩成佛之戒也若人具此三戒方可修禪不發此心參禪何益不見梵網經云眾生受佛戒即入諸佛位豈不然哉佛祖云戒能生定定能發慧慧則明心明心見性見性成佛成佛作祖者莫不由斯戒也○夫參禪一事極是向上玄機不是等閑小可須當發大勇猛發大精進亦要息慮忘緣收視反聽將平時好惡知見憎愛是非盡情掃蕩如利刀斬一握絲一斬一切斷亦如斬纜放船徑望前去亦如一人與萬人鬥戰不容眨眼那可遲疑果能

【現代漢語翻譯】現代漢語譯本癡迷邪惡的行業必定墮入畜生道。

問：造作什麼惡業會墮入地獄？

答：譭謗三寶，造作各種惡事，必定墮入地獄道。以上這十法界，都是隨著人所作所修而決定的。

宗本頂禮感謝禪師說：『如果不是宿世的慶幸，怎麼能遇到明師開示呢！』禪師告辭時又說：『你如果有什麼疑問沒有解決，可以看《蓮宗寶鑑》、《凈土指歸》、《龍舒凈土文》、《萬善同歸集》、《智者大師十疑論》、《天如則法師或問神棲安養賦》、《凈土決疑論》，凡是讚揚凈土的經教都可以看。』宗本說：『恭敬地聽從師命，信受奉行。』（出家參學的事理，文章太長，這裡不記錄了。）

開示參禪龜鏡文五

學道的門徑沒有什麼奇特之處，就是洗滌根塵，以開悟為根本。各位仁者想要修無上菩提，必須堅持齋戒。戒行如果不嚴格持守，菩提終究不能成就。為什麼呢？因為戒是萬行的先鋒，六度的基礎，如同建造房屋，先要穩固地基。如果沒有地基，徒勞地架設空中樓閣。所謂戒，就是大乘三聚戒：攝律儀戒，沒有惡事不斷除，也就是諸惡莫作；攝善法戒，沒有善事不積累，也就是眾善奉行；饒益有情戒，沒有眾生不度化，也就是普度眾生。這三聚戒是菩薩成佛的戒律。如果有人具足這三戒，才可以修禪，不發這個心而參禪有什麼用呢？不見《梵網經》說：『眾生受佛戒，即入諸佛位』嗎？難道不是這樣嗎？佛祖說：『戒能生定，定能發慧，慧則明心，明心見性，見性成佛。』成佛作祖的人，沒有不是通過持戒的。

參禪這件事，是極高深的玄機，不是等閑小事，必須發大勇猛心，發大精進心，也要息滅思慮，忘卻外緣，收回視線，反聽內觀，將平時的好惡知見、憎愛是非，全部掃蕩乾淨，如同利刀斬斷一束絲，一斬就一切斷，也如同斬斷纜繩，放開船隻，逕直向前，也如同一個人與萬人戰鬥，不容眨眼，哪裡可以遲疑？如果能夠這樣

【English Translation】 English version Deluded and evil deeds will certainly lead to rebirth in the animal realm (畜生法界, Chùshēng Fǎjiè).

Question: What evil deeds lead to rebirth in hell?

Answer: Slandering the Three Jewels (三寶, Sānbǎo) and committing various evil deeds will certainly lead to rebirth in the hell realm (地獄法界, Dìyù Fǎjiè). These ten realms (十法界, Shí Fǎjiè) above are determined by one's actions and cultivation.

Zongben (宗本) bowed and thanked the master, saying, 'If it were not for the good fortune of past lives, how could I have encountered a wise teacher to enlighten me!' The Zen master bid farewell and added, 'If you have any unresolved doubts, you can read the 'Lotus School Treasure Mirror' (蓮宗寶鑑, Liánzōng Bǎojiàn), 'Guide to Pure Land' (凈土指歸, Jìngtǔ Zhǐguī), 'Longshu's Pure Land Writings' (龍舒凈土文, Lóngshū Jìngtǔ Wén), 'Collection of Myriad Good Deeds Returning to the Same Source' (萬善同歸集, Wànshàn Tóngguī Jí), 'Ten Doubts on Pure Land' by Master Zhiyi (智者大師十疑論, Zhìzhě Dàshī Shí Yílùn), 'Tianru Zefa's Question on Dwelling in Peaceful Nurturing' (天如則法師或問神棲安養賦, Tiānrú Zéfǎ Shī Huò Wèn Shén Qī Ānyǎng Fù), 'Resolving Doubts on Pure Land' (凈土決疑論, Jìngtǔ Juéyí Lùn). All scriptures and teachings that praise Pure Land can be read.' Zongben said, 'I respectfully receive your instructions and will believe and practice accordingly.' (The matters of leaving home, studying, and the principles are lengthy and not recorded here.)

Mirror for Examining Chan Practice - Five

The path of learning the Way has nothing peculiar; it is to cleanse the roots of defilement and take enlightenment as the principle. All of you who wish to cultivate unsurpassed Bodhi must firmly uphold the precepts and practice abstinence. If the precepts are not strictly observed, Bodhi will ultimately not be achieved. Why? Because precepts are the vanguard of myriad practices and the foundation of the six perfections (六度, liùdù). It is like building a house; first, solidify the foundation. Without a foundation, it is futile to erect a castle in the air. The precepts are the Three Aggregates of Pure Precepts (三聚戒, Sān Jù Jiè) of the Mahayana: the Precept of Restraining from Evil (攝律儀戒, Shè Lǜyí Jiè), which means ceasing all evil; the Precept of Accumulating Good Dharmas (攝善法戒, Shè Shànfǎ Jiè), which means practicing all good; and the Precept of Benefiting Sentient Beings (饒益有情戒, Ráo Yì Yǒuqíng Jiè), which means universally liberating all beings. These Three Aggregates of Pure Precepts are the precepts for Bodhisattvas to attain Buddhahood. If one possesses these three precepts, one can practice Chan. What is the use of practicing Chan without generating this mind? Does not the Brahma Net Sutra (梵網經, Fànwǎng Jīng) say, 'When sentient beings receive the Buddha's precepts, they immediately enter the position of all Buddhas'? Is it not so? The Buddha and Patriarchs said, 'Precepts can generate Samadhi (定, Dìng), Samadhi can generate Wisdom (慧, Huì), Wisdom illuminates the mind, illuminating the mind reveals the nature, revealing the nature attains Buddhahood.' Those who attain Buddhahood and become Patriarchs all do so through upholding the precepts.

The matter of Chan practice is an extremely profound and subtle mechanism; it is not a trivial matter. One must generate great courage and great diligence, and also cease thoughts, forget conditions, withdraw the gaze, and listen inwardly. Sweep away all habitual likes and dislikes, knowledge and views, love and hate, right and wrong, as thoroughly as a sharp knife cuts through a bundle of silk, cutting everything at once. It is also like cutting the cable and releasing the boat, heading straight forward. It is also like one person fighting against ten thousand; there is no room for blinking. How can one hesitate? If one can do this

發此決烈之志才有參禪氣象既有參禪氣象執持一句南無阿彌陀佛如靠一座須彌山相似搖撼不動專其心一其意或念三聲五聲回光自看云問著唸佛底是誰○參要見這一念從何處起良久覷破這一念疑上又加疑又問問唸佛底是誰畢竟是誰到這裡緊顧繩頭不得放舍如見生死冤家扭著就要了當不容擬議不待商量如此參禪剋期取辦○未能如是更聽饒舌剩語夫參究下工之法如人增在千尺井底朝思想暮思量單單隻用求出之心再無異念又如失了要緊物事相似朝也尋暮也尋橫也尋豎也尋尋之不見細想沉吟亦猶貓捕鼠內外一如亦如過獨木橋愈加仔細若也如此用心昏散自然而退行住坐臥如護嬰兒不可卒暴所以探珠宜浪靜動水取應難定水澄清心珠自現古人云開池不待月池成月自來故圓覺經云無礙清凈慧皆依禪定生果能如是行持工夫定得入手縱得禪定現前不可住在枯定須參大事了明圓成一切種智先德云莫只忘形與死心此個難醫病最深直須坐究探淵源始得見性識天真正所謂百尺竿頭更進一步直待懸崖撒手絕後再蘇方可謂之了事人雖決此一則又有一則疑或有話頭提起提不起分明不分明得力不得力輕安不輕安此等得失有無盡不可著但存參究之意即是工夫決了此一則又有一則疑或有好境現前不要歡喜恐歡喜魔入心或有惡境現前不要煩惱恐煩惱魔入心要知此等境

【現代漢語翻譯】現代漢語譯本發下如此決絕的志向，才會有參禪的氣象。既然有了參禪的氣象，執持一句『南無阿彌陀佛』（皈依阿彌陀佛）就像依靠一座須彌山（佛教宇宙觀中的聖山）一樣，搖撼不動。專一其心，統一其意，或者念三聲五聲，回過頭來自己看，追問：『唸佛的到底是誰？』參禪就是要見到這一念從何處生起。良久地觀察，看破這一念，在疑惑上又增加疑惑，又追問：『唸佛的到底是誰？』到底是誰？到這裡，緊緊抓住繩頭，不得放手，就像見到生死冤家，扭住就要了結，不容許猶豫，不等待商量。如此參禪，限期完成。如果未能做到這樣，再聽我多說幾句。參究下功夫的方法，就像人身處千尺井底，早晨思想，晚上思量，單單隻用求出去的心，再沒有其他的念頭。又像丟失了重要的東西一樣，早晨也尋找，晚上也尋找，橫著也尋找，豎著也尋找，尋找不見，仔細地思考沉吟，也像貓捕老鼠一樣，內外一致。又像過獨木橋，更加仔細。如果這樣用心，昏沉散亂自然就會退去。行走、站立、坐著、躺臥，都要像保護嬰兒一樣，不可粗暴。所以，探取珍珠宜在風平浪靜時，在動盪的水中取珍珠是很難的。定水澄清，心珠自然顯現。古人說：『開鑿水池不必等待月亮，水池成了，月亮自然會來。』所以《圓覺經》說：『無礙清凈的智慧，都依靠禪定而生。』如果能夠這樣修行，功夫必定能夠入手。縱然禪定現前，也不可住在枯定的狀態，必須參究大事，了悟明白，圓滿成就一切種智（佛的智慧）。先德說：『不要只追求忘形與死心，這種病最難醫治。』必須深入探究根源，才能見性識天真。真正是所謂『百尺竿頭更進一步』，直到懸崖撒手，絕後再蘇，才可以稱爲了事人。雖然決斷了這一則疑惑，又會產生另一則疑惑。或者有話頭提起，提不起，分明不分明，得力不得力，輕安不輕安。此等得失有無，盡不可執著，但存參究之意，就是功夫。決斷了這一則疑惑，又會產生另一則疑惑。或者有好境界現前，不要歡喜，恐怕歡喜魔入心；或者有惡境界現前，不要煩惱，恐怕煩惱魔入心。要知道這些境界...

【English Translation】 English version Only with such a resolute determination can one have the demeanor of Chan (Zen) practice. Having the demeanor of Chan practice, holding onto the phrase 'Namo Amitabha Buddha' (Homage to Amitabha Buddha) is like relying on a Mount Sumeru (the sacred mountain in Buddhist cosmology), unshakable. Focus your mind, unify your intention, and whether you recite three or five times, turn your attention inward and ask yourself: 'Who exactly is the one reciting the Buddha's name?' To practice Chan is to see where this one thought arises from. Observe for a long time, see through this one thought, add doubt upon doubt, and ask again: 'Who exactly is the one reciting the Buddha's name?' Who exactly is it? At this point, hold tightly to the rope, do not let go, as if seeing an enemy of life and death, grabbing them and wanting to settle the matter immediately, allowing no hesitation, awaiting no discussion. Practice Chan in this way, and complete it within a set time. If you cannot do this, then listen to me say a few more words. The method of putting effort into Chan inquiry is like a person at the bottom of a thousand-foot well, thinking about it in the morning and pondering it in the evening, using only the single-minded desire to get out, with no other thoughts. It is also like losing something important, searching for it in the morning, searching for it in the evening, searching horizontally, searching vertically, and when you cannot find it, thinking and pondering carefully, just like a cat catching a mouse, consistent inside and out. It is also like crossing a single-plank bridge, being even more careful. If you use your mind in this way, dullness and distraction will naturally recede. Walking, standing, sitting, and lying down, you must protect it like an infant, not being rash. Therefore, it is best to seek pearls when the waves are calm; it is difficult to retrieve them in turbulent water. When the water is still and clear, the pearl of the mind will naturally appear. The ancients said: 'Digging a pond does not require waiting for the moon; when the pond is complete, the moon will naturally come.' Therefore, the Yuanjue Sutra (Sutra of Perfect Enlightenment) says: 'Unobstructed and pure wisdom all arises from Chan meditation.' If you can practice in this way, your effort will surely take hold. Even if Chan samadhi (meditative absorption) appears, do not dwell in a state of barren samadhi; you must investigate the great matter, understand clearly, and perfectly accomplish all-knowing wisdom (the wisdom of the Buddha). A former master said: 'Do not only seek to forget form and die to the mind; this is the most difficult disease to cure.' You must deeply investigate the source to see your nature and recognize your true self. Truly, it is the so-called 'Take another step from the top of a hundred-foot pole,' until you let go from the cliff and revive after being cut off, then you can be called a person who has completed their task. Although you have resolved this one doubt, another doubt will arise. Or a topic is brought up, but you cannot bring it up, it is not clear, you are not gaining strength, you are not experiencing ease. These kinds of gains and losses, existence and non-existence, should not be clung to. Simply maintain the intention of inquiry, and that is the effort. Having resolved this one doubt, another doubt will arise. Or a good state appears, do not rejoice, lest the demon of joy enter your mind; or a bad state appears, do not be vexed, lest the demon of vexation enter your mind. You should know that these states...

界非是外來皆是昏沉所生或是業識所感凡有眼見耳聞者儘是虛妄俱不要著精進做去古德云汝之伎倆有盡我之不採無窮真是色身上有病者這個不可強為急須禮佛懺悔唸佛消遣過時病源脫體然後又參若有智慧之人亦可參究要知四大本空五蘊非有病從何來是誰受病果能如是覺照亦有發明之時此則雖決了又有一則疑倘有見解聰明現前切莫認著急須掃過若也住在知見境界埋沒本來面目先德云佛法不是鮮魚那怕爛卻如剝芭蕉相似剝一層又一層剝一層又一層直要剝到無下手處才得打成一片然後著衣吃飯屙屎放尿一動一靜一語一默無不是一個阿彌陀佛自此心花燦發洞照十方如杲日麗天明鏡當臺不越一念頓成正覺非惟明此一大事從上若佛若祖一切差別因緣悉皆透頂透底佛法世法無不明瞭雖到這般田地亦未可住著需求證悟作家投機印可印可之後聖凡不立取捨兩忘說甚麼天堂地獄分甚麼南北東西遍法界是個自己彌陀盡虛空是個唯心凈土便可以一毫端上現寶王剎坐微塵里轉大法輪接引未來扶持末運如斯禪者方是出格丈夫超群烈漢○如或未然且仗彼佛願力求生凈土何則恐怕臨終陰境現前手忙腳亂此時作不得張主不免又逐業緣去也還要確實唸佛福慧兼修送想樂邦一心待儘可謂雖然舊閣閑田地一度嬴來方始休○嗟乎去聖時遙源流益別近有一等泛泛之流

【現代漢語翻譯】現代漢語譯本：境界並非從外而來，都是因為昏沉所生，或是業識所感。凡是用眼睛看到的、耳朵聽到的，全部都是虛妄不實的，都不要執著。要精進修行。古德說：『你的伎倆有窮盡時，我的不採納是無窮無盡的。』真是色身上有病的人，這個不可強求，必須趕緊禮佛懺悔，唸佛消遣。等到病源脫離身體，然後再參禪。如果有智慧的人，也可以參究。要知道四大（地、水、火、風）本來就是空的，五蘊（色、受、想、行、識）並非真實存在，病從何來？是誰在受病？如果能夠這樣覺照，也有開悟的時候。即使這樣決斷了，還有一則疑問。倘若有見解聰明現前，千萬不要認為是對的，必須趕緊掃除。如果住在知見境界里，就會埋沒本來的面目。先德說：『佛法不是鮮魚，不怕它爛掉，就像剝芭蕉一樣，剝一層又一層，直到剝到無從下手的地方，才能打成一片。』然後穿衣吃飯，拉屎撒尿，一動一靜，一語一默，無不是一個阿彌陀佛（Amitabha）。從此心花燦爛，洞照十方，如杲日麗天，明鏡當臺。不越一念，頓成正覺。不僅明白這一大事因緣，從上若佛若祖，一切差別因緣，全部透頂透底。佛法世法，沒有不明白的。即使到了這般田地，也不可住著，必須求證悟，得到善知識的印可。印可之後，聖凡不立，取捨兩忘。說什麼天堂地獄？分什麼南北東西？遍法界都是自己，彌陀（Amitabha）盡虛空，都是唯心凈土。便可以一毫端上現寶王剎，坐微塵里轉大法輪，接引未來，扶持末運。這樣的禪者，才是出格丈夫，超群烈漢。如果還未達到這種境界，就憑藉阿彌陀佛（Amitabha）的願力，求生凈土。為什麼呢？恐怕臨終陰境現前，手忙腳亂，此時作不得主，不免又逐業緣而去。還要確實唸佛，福慧兼修，送想樂邦，一心待盡。可謂雖然舊閣閑田地，一度嬴來方始休。唉！去聖時遙，源流益別，近來有一等泛泛之流。

【English Translation】 English version: These realms are not external; they all arise from dullness or are felt by karmic consciousness. All that is seen with the eyes and heard with the ears is false and unreal; do not cling to them. Strive diligently in practice. An ancient worthy said, 'Your skills are finite, but my rejection is infinite.' Truly, for those who are sick in body, this cannot be forced. You must quickly prostrate to the Buddha, repent, and recite the Buddha's name to dispel the illness. When the source of the illness leaves the body, then engage in Chan practice again. If you are wise, you can also investigate. Know that the four elements (earth, water, fire, and wind) are fundamentally empty, and the five aggregates (form, feeling, perception, volition, and consciousness) are not real. Where does the illness come from? Who is suffering from the illness? If you can awaken to this, there will be a time of enlightenment. Even if you have resolved this, there is still a doubt. If insights and cleverness appear, do not recognize them as correct; you must quickly sweep them away. If you dwell in the realm of knowledge and views, you will bury your original face. An ancient worthy said, 'The Dharma is not like fresh fish, afraid of rotting; it is like peeling a banana, peeling layer after layer, until you peel to the point where there is no place to start, then you can become one whole.' Then, wearing clothes, eating, defecating, and urinating, every movement and stillness, every word and silence, is nothing but Amitabha Buddha (Amitabha). From this point on, the flower of the mind blossoms brilliantly, illuminating the ten directions, like the bright sun in the sky, a clear mirror on a stand. Without exceeding a single thought, you instantly attain perfect enlightenment. Not only do you understand this great matter, but from the Buddhas and Patriarchs of the past, all the different causes and conditions are completely understood. Buddhist Dharma and worldly Dharma are all clear. Even when you reach this state, you cannot dwell there; you must seek verification and approval from a master. After approval, there is no establishment of the sacred or the mundane, and both acceptance and rejection are forgotten. What is there to say about heaven and hell? What is there to distinguish between north and south, east and west? The entire Dharma realm is oneself, Amitabha (Amitabha) fills all of space, and all of emptiness is the Pure Land of the mind. Then, on the tip of a hair, one can manifest a treasure king's land, and within a mote of dust, turn the great Dharma wheel, receiving the future and supporting the final age. Such a Chan practitioner is an extraordinary person, a hero among heroes. If you have not yet reached this state, then rely on the power of Amitabha Buddha's (Amitabha) vows and seek rebirth in the Pure Land. Why? Because you fear that the dark realms will appear at the time of death, and you will be flustered and helpless. At this time, you cannot take charge and will inevitably follow karmic conditions again. You must also diligently recite the Buddha's name, cultivate both blessings and wisdom, send your thoughts to the Land of Bliss, and await the end with a single mind. It can be said that although the old pavilion and idle fields are there, only when you win them back once will you finally rest. Alas! The time since the sages is distant, and the sources and streams are increasingly different. Recently, there has been a class of superficial people.

智眼又不明凈土又不信錯會祖師機語謬談聖意施為不知參究一心一向著於四大今日兩明日三教人扭捏做作顛蹶奔馳定慧不得現前遂致反成狂妄虛消信施孤負己靈輪轉三塗受諸苦楚只為打頭不遇作家到老翻成骨董此等盲修瞎煉之徒縱然弄到彌勒下生亦無出頭日子正所謂無禪無凈土鐵床並銅柱萬劫與千生沒個人依怙苦哉苦哉勸戒後學高賢切宜仔細我今分明說破說破又被人憎智者知是醍醐迷者反成毒藥若也差之毫𨤲失之千里嗚呼天晴日頭出雨下地上濕盡情都說破只恐信不及珍重。

禪宗凈土難易說　六

或問曰世間有人別執公案使人做作工夫只期參禪悟道不願往生凈土此法何如答曰利根上智之人可以真參實悟略有差訛便成大錯曰何以知其為錯曰錯處在於未悟依舊展轉輪迴不若持誦修行必得徑生凈土善知識非不教汝參禪唯恐你不念佛何以故參禪悟道者難唸佛往生者易汝不聞古德云參禪要了生死百無二三唸佛求生凈土萬不失一正所謂有禪無凈土十人九錯路豈不然乎況以參禪不礙唸佛唸佛不礙參禪禪宗凈土易難今日分明直指法門固有八萬四千總不如一句阿彌陀佛公案雖有一千七百亦不如一句阿彌陀佛何則阿彌陀佛教門有頓有漸有理有跡上根智人直下承當見性成佛中下之流未能頓超者仗彼佛力亦得往生是以唸佛教門勝過

【現代漢語翻譯】現代漢語譯本：如果智慧之眼不明凈土法門，又不相信，錯誤理解祖師的開示，謬談聖人的心意，行為舉止又不知道如何參究一心，一味執著於四大假合之身，今天說兩句，明天說三句，教人扭捏作態，顛倒奔波，導致定慧無法顯現，反而變成狂妄，白白浪費信徒的供養，辜負了自己的靈性，在三惡道中輪轉，遭受各種苦楚，只因爲一開始沒有遇到真正的善知識，到老反而成了老古董。這種盲修瞎煉的人，縱然等到彌勒菩薩下生，也沒有出頭的日子。正如所說：『有禪無凈土，鐵床並銅柱，萬劫與千生，沒個人依怙。』可悲啊！可悲啊！勸誡後來的賢德之士，一定要仔細！我現在分明說破，說破又被人憎恨。智者知道這是醍醐妙藥，迷惑的人反而認為是毒藥。如果稍微有一點差錯，就會謬之千里。嗚呼！天晴日頭出，雨下地上濕，盡情都說破，只恐信不及。珍重。

禪宗凈土難易說六

有人問：世間有人專門執著于公案，使人做作工夫，只期望參禪悟道，不願意往生凈土，這種方法怎麼樣？回答說：利根上智的人可以真參實悟，稍微有一點差錯就會鑄成大錯。問：怎麼知道是錯的？答：錯處在於沒有開悟，依舊輾轉輪迴，不如持誦修行，必定能夠直接往生凈土。善知識並非不教你參禪，只是恐怕你不念佛。為什麼呢？參禪悟道難，唸佛往生容易。你沒聽過古德說：『參禪要了生死，百無二三；唸佛求生凈土，萬無失一。』正所謂『有禪無凈土，十人九錯路』豈不是這樣嗎？何況參禪不妨礙唸佛，唸佛不妨礙參禪。禪宗凈土的難易，今天分明直接指出了。法門固有八萬四千，總不如一句『阿彌陀佛』。公案雖然有一千七百，也不如一句『阿彌陀佛』。為什麼呢？阿彌陀佛教門有頓有漸，有理有跡，上根智人直接承擔，見性成佛，中下之流不能頓超者，依靠阿彌陀佛的力量，也能往生。因此唸佛教門勝過參禪。

【English Translation】 English version: If the eye of wisdom does not understand the Pure Land teachings and does not believe, misunderstanding the patriarch's instructions, falsely discussing the intentions of the sages, and acting without knowing how to investigate the one mind, clinging only to the four great elements of the body, saying two sentences today and three sentences tomorrow, teaching people to be affected and to rush about in confusion, leading to the inability of samadhi and prajna to manifest, instead becoming arrogant, wasting the offerings of believers in vain, betraying one's own spirituality, and revolving in the three evil realms, suffering all kinds of miseries, only because one did not encounter a true good teacher at the beginning, and in old age becoming an antique. Such blind practitioners, even if Maitreya (the future Buddha) descends, will have no chance of success. As it is said: 'With Chan but no Pure Land, iron beds and copper pillars, for countless kalpas and thousands of lives, no one to rely on.' How sad! How sad! Admonishing later virtuous scholars, be sure to be careful! I now clearly reveal it, but revealing it is hated by others. The wise know it is amrita (divine nectar), while the deluded consider it poison. If there is even a slight error, it will be a great mistake. Alas! When the sky is clear, the sun comes out; when it rains, the ground is wet. I have revealed everything, but I fear you will not believe it. Treasure this.

On the Difficulty and Ease of Chan and Pure Land - Six

Someone asks: In the world, some people are solely attached to koans (公案, paradoxical anecdotes or riddles used in Zen practice), making people engage in contrived efforts, only hoping to practice Chan (禪, Zen) and attain enlightenment, unwilling to be reborn in the Pure Land (凈土, a Buddha's celestial realm), what about this method? The answer is: People of sharp faculties and superior wisdom can truly practice and realize enlightenment, but even a slight error will lead to a great mistake. Question: How do you know it is a mistake? Answer: The mistake lies in not attaining enlightenment, still revolving in reincarnation, it is better to uphold and practice recitation, which will surely lead to direct rebirth in the Pure Land. A good teacher does not not teach you Chan practice, but is only afraid that you will not recite the Buddha's name. Why? Practicing Chan to attain enlightenment is difficult, reciting the Buddha's name for rebirth is easy. Have you not heard the ancient worthies say: 'Practicing Chan to end birth and death, there is little chance of success; reciting the Buddha's name to seek rebirth in the Pure Land, there is no chance of failure.' It is truly said, 'With Chan but no Pure Land, nine out of ten go astray.' Is it not so? Moreover, practicing Chan does not hinder reciting the Buddha's name, and reciting the Buddha's name does not hinder practicing Chan. The difficulty and ease of Chan and Pure Land are clearly pointed out today. There are eighty-four thousand Dharma gates, but none is better than one phrase 'Amitabha Buddha' (阿彌陀佛, the Buddha of Infinite Light). Although there are one thousand seven hundred koans, they are not as good as one phrase 'Amitabha Buddha'. Why? The Amitabha Buddha's teachings have both sudden and gradual, both principle and practice. People of superior faculties and wisdom directly undertake it, seeing their nature and becoming Buddhas. Those of middle and lower levels who cannot transcend suddenly can also be reborn by relying on the power of Amitabha Buddha. Therefore, the teaching of reciting the Buddha's name is superior to Chan practice.

一切教門也其餘公案功德要及唸佛公案功德百分不入一百千萬億分亦不及一何以故若是功德同等十方三世諸佛不應讚歎阿彌陀佛恒沙經典之中不應指歸西方凈土豈不聞歷代祖師個個唸佛古今名賢人人唸佛僧俗男女悉皆唸佛若是法門平等何不別舉法門哉汝且觀於世人開口發聲必先念阿彌陀佛何也要知阿彌陀佛願力無邊是以獨稱獨舉也不見贊佛偈云十方三世佛阿彌陀第一四十八愿度眾生九品咸令登彼岸由此推之念佛公案實是超過一切公案也我今再說九十六種外道俱為生死修行只是不得解脫何也皆因遇著盲師將正法作邪法佯佛法作魔法說以此錯賺者多矣自賺猶可又賺他人正所謂一盲引眾盲相牽落火坑也○昔日如來告目連言譬如萬川長流有浮草木前不顧後後不顧前都會大海世間亦爾雖有豪貴富樂自在悉不得免生老病死秪由不信佛經不能得生千佛國土是故我說阿彌陀佛國土易往易取而人不能修行往生反事九十六種邪道我說是人名無眼人名無耳人○且如往生錄內高僧傳中賢愚並生今古皆爾盡拋穢土俱趣凈方孕七寶池舍胞胎苦超凡入聖得道證真不歷三祇便成佛道豈非佛力難思也若欲永超生死輪迴得涅槃樂者無出往生法門矣何以故娑婆濁境眾苦集而求道難成凈土樂邦諸善聚而位登不退稱名號者諸佛護念而往生髮菩提者彌陀光照而增進菩

【現代漢語翻譯】現代漢語譯本：一切教門以及其餘的公案功德，要與唸佛公案的功德相比，百分之一都不到，甚至連百千萬億分之一都比不上。為什麼呢？如果所有功德都相同，十方三世諸佛就不應該讚歎阿彌陀佛（Amitabha，音譯，意為無量光佛），恒河沙數般的經典中就不應該都指向西方凈土。難道你沒聽說歷代祖師個個唸佛，古今名賢人人唸佛，僧俗男女全都念佛嗎？如果所有法門都平等，為何不單獨提倡其他法門呢？你且看世人開口發聲，必定先念『阿彌陀佛』，這是為什麼呢？要知道阿彌陀佛的願力無邊，所以才單獨稱頌、單獨提倡。你沒看見贊佛偈中說：『十方三世佛，阿彌陀第一，四十八愿度眾生，九品咸令登彼岸』嗎？由此推斷，唸佛公案實在是超過一切公案。我現在再說，九十六種外道都在生死中修行，只是不能得到解脫，這是為什麼呢？都是因為遇到了瞎眼的老師，將正法當作邪法，將佛法偽裝成魔法來說，因此被錯誤欺騙的人很多啊！自己被騙也就算了，又去欺騙他人，這正是所謂『一盲引眾盲，相牽落火坑』啊！從前如來（Tathagata，音譯，如實而來者）告訴目連（Maudgalyayana，音譯，佛陀十大弟子之一）說：『譬如萬川長流，有浮草木，前不顧后，后不顧前，都會流入大海。世間也是這樣，雖有豪貴富樂自在，都不能免除生老病死，只因爲不相信佛經，不能得生千佛國土。』所以我說阿彌陀佛的國土容易前往容易證得，而人們卻不能修行往生，反而去做九十六種邪道的事情。我說這些人是無眼之人，是無耳之人。比如《往生錄》內、《高僧傳》中，賢愚之人一同往生，古今都是如此，全都拋棄穢土，一同前往凈土，在七寶池中孕育，捨棄胞胎之苦，超凡入聖，得道證真，不用經歷三大阿僧祇劫（asamkhya kalpa，音譯，極長的時間單位）便可成就佛道，這難道不是佛力不可思議嗎？如果想要永遠超出生死輪迴，得到涅槃（Nirvana，音譯，寂滅）之樂，沒有比往生法門更好的了。為什麼呢？娑婆（Saha，音譯，意為堪忍）濁世，眾苦聚集，求道難以成就；凈土樂邦，諸善聚集，位登不退。稱念名號的人，諸佛護念而得以往生；發菩提心（Bodhi-citta，音譯，覺悟之心）的人，彌陀光照而得到增進。

【English Translation】 English version: All teachings and other meritorious deeds, when compared to the merit of reciting the Buddha's name, are less than one percent, not even one in a hundred million trillion. Why is this so? If all merits were equal, the Buddhas of the ten directions and three times should not praise Amitabha (Amitabha, transliteration, meaning Infinite Light Buddha), and the countless sutras should not all point to the Western Pure Land. Have you not heard that all the patriarchs of past generations recited the Buddha's name, and all the famous sages of ancient and modern times recited the Buddha's name, and all monks, nuns, men, and women recited the Buddha's name? If all Dharma doors were equal, why not promote other Dharma doors separately? Observe how people, when they open their mouths, invariably recite 'Amitabha' first. Why is this? It is because Amitabha's vows are boundless, so he is uniquely praised and uniquely promoted. Have you not seen the verse praising the Buddha: 'The Buddhas of the ten directions and three times, Amitabha is the foremost, with forty-eight vows to deliver sentient beings, enabling all in the nine grades to reach the other shore'? From this, it can be inferred that the meritorious deed of reciting the Buddha's name truly surpasses all other meritorious deeds. I will say again that the ninety-six kinds of non-Buddhist paths all cultivate within birth and death, but they cannot attain liberation. Why is this? It is all because they have encountered blind teachers who treat the right Dharma as wrong Dharma, and disguise Buddhist Dharma as demonic Dharma, thus deceiving many people. Being deceived oneself is one thing, but then deceiving others is like 'one blind person leading a crowd of blind people, pulling each other into a fire pit'. In the past, the Tathagata (Tathagata, transliteration, one who comes as is) told Maudgalyayana (Maudgalyayana, transliteration, one of the Buddha's ten great disciples): 'For example, in the long flowing of ten thousand rivers, there are floating grasses and trees, not caring for what is behind, all flowing into the great sea. The world is also like this, although there is wealth, nobility, and freedom, none can escape birth, old age, sickness, and death, simply because they do not believe in the Buddhist scriptures and cannot be born in the lands of a thousand Buddhas.' Therefore, I say that Amitabha's land is easy to go to and easy to attain, but people cannot cultivate to be reborn there, and instead engage in the ninety-six kinds of heretical paths. I say that these people are people without eyes, people without ears. For example, in the 'Records of Rebirth' and the 'Biographies of Eminent Monks', both the wise and the foolish are reborn together, both in ancient and modern times. All abandon the defiled land and go together to the Pure Land, nurtured in the seven-jeweled pond, abandoning the suffering of the womb, transcending the ordinary and entering the sagehood, attaining the Way and realizing the truth, without going through three great asamkhya kalpas (asamkhya kalpa, transliteration, an extremely long unit of time), one can achieve Buddhahood. Is this not the inconceivable power of the Buddha? If you want to forever transcend the cycle of birth and death and attain the bliss of Nirvana (Nirvana, transliteration, extinction), there is no better Dharma door than the Dharma door of rebirth. Why is this? In the turbid realm of Saha (Saha, transliteration, meaning endurance), all sufferings gather, and it is difficult to achieve the Way; in the Pure Land of bliss, all virtues gather, and one's position is non-retrogressive. Those who recite the name are protected by all Buddhas and are able to be reborn; those who generate Bodhi-citta (Bodhi-citta, transliteration, the mind of enlightenment) are illuminated by Amitabha's light and are increased in progress.

薩羅漢與其同儔水鳥樹林悉皆唸佛耳畔常聞妙法心中頓絕貪瞋快樂無窮壽量何極一生彼土便獲阿惟豈比人天道中觸目多諸違順權乘路上善根希有周圓地前三賢向未見道而失念舍利六住猶遇惡緣而退心所以法華會上退席者五千寶積經中失道者猶眾觀佛世尚爾何今時不然是知三乘之士歷僧祇劫而功行無成唸佛之門于彈指頃而位階不退是以生凈土者有進無退決定成佛故彌陀經云極樂國土眾生生者皆是阿鞞䟦致阿鞞䟦致者不退轉地是也嗟乎初心信淺非他力難以進修我佛愿深但有緣悉皆攝受諸仁者從上佛祖立教開示唸佛法門何況今之禪流不信往生凈土凡修凈土者不礙於參禪何參禪者乃薄凈土而不修也。

辨明邪正決疑文　七

明教大師曰能仁之垂教也必以禪為宗而佛為祖祖者乃其教之大范宗者乃其教之大統大統不明則天下不得一其所詣大范不正則天下不得質其所證夫古今之學佛者競以各立門庭是非相勝蓋由宗不明祖不正而為患也嗟乎近世有等邪師造成魔外妖言倚號寶林法論(俗名圓活論也)偽撰真宗妙義經僭稱無上法寶惑得後人十錯九訛使得迷流七顛八倒不識本來清凈法身一向著于膿血皮袋盡將夢境印證工夫反謗參禪唸佛皆是小乘佈施結緣亦是濁福教人佛不用禮香不用燒戒不用持經不用誦自此邪解佛言妄談聖意說道

【現代漢語翻譯】現代漢語譯本：薩羅漢（Sarohan，一種鳥名）和與他同類的水鳥、樹林，都念誦佛號，耳邊經常聽到微妙的佛法，心中頓時斷絕貪婪、嗔恨，快樂無窮無盡，壽命長久沒有邊際。一生在極樂凈土，便可獲得阿惟越致（Avaivartika，不退轉），哪裡能比得上在人天道中，觸目所見多是違逆和順從的境況？權巧方便的道路上，善根稀少而圓滿的境界難以達到，地上菩薩的三賢位（十住、十行、十回向）尚未見道，就失去了正念。舍利弗（Sariputra）在六住位（十住位的第六位）尚且會遇到惡緣而退失道心。所以法華會上退席的有五千人，寶積經中失去正道的也有很多。觀佛在世的時候尚且如此，何況現在呢？由此可知，修習三乘佛法的人，經歷漫長的僧祇劫（asamkhya-kalpa，極長的時間單位）而功行沒有成就，唸佛法門卻能在極短的彈指頃刻間，位階達到不退轉的境界。因此往生凈土的人，有進無退，必定成佛。所以《阿彌陀經》說：『極樂國土的眾生，凡是往生的，都是阿鞞跋致（Avaivartika，不退轉）。』阿鞞跋致（Avaivartika，不退轉）就是不退轉地。可嘆啊，初心學佛的人信心淺薄，不是依靠阿彌陀佛的願力加持，難以精進修持。阿彌陀佛的願力深廣，只要有緣分，都全部攝受。各位仁者，從前的佛祖立教開示唸佛法門，更何況現在的禪宗學人，不相信往生凈土。凡是修習凈土法門的人，不妨礙參禪，為什麼參禪的人卻輕視凈土而不修習呢？

辨明邪正決疑文七

明教大師說：能仁（Sakyamuni，釋迦牟尼佛）的垂教，必定以禪為宗旨，而佛為祖師。祖師，是其教法的大綱；宗旨，是其教法的大統。大統不明確，那麼天下人就不能統一他們的歸向；大綱不正，那麼天下人就不能確立他們所證悟的境界。古今的學佛之人，競相各自創立門庭，互相爭論是非，這是由於宗旨不明確，祖師不正而造成的禍患啊！可嘆啊，近世有一些邪師，製造魔外妖言，假託寶林法論（俗名圓活論），偽造真宗妙義經，僭稱為無上法寶，迷惑了後人，十句話有九句是錯的，使得迷惑的眾生七顛八倒，不認識本來清凈的法身，一味執著于膿血皮囊，完全將夢境作為印證的功夫，反而誹謗參禪唸佛都是小乘，佈施結緣也是濁福，教人佛不用禮拜，香不用燒，戒不用持，經不用誦，從此邪解佛言，妄談聖意，說道……

【English Translation】 English version: Sarohan (a type of bird) and its fellow water birds and forests all recite the Buddha's name. Their ears constantly hear the wonderful Dharma, and their hearts instantly cut off greed and hatred. Their happiness is infinite and their lifespan is limitless. In one lifetime in that Pure Land, they attain Avaivartika (non-retrogression). How can this be compared to the realms of humans and devas, where one encounters mostly adverse and favorable conditions? On the path of expedient means, good roots are scarce and difficult to perfect. The three stages of the bodhisattva on the ground (ten dwellings, ten practices, ten dedications) have not yet seen the Tao and have already lost mindfulness. Sariputra, even in the sixth dwelling (of the ten dwellings), may encounter evil conditions and regress in his aspiration. Therefore, at the assembly of the Lotus Sutra, five thousand people withdrew, and in the Treasure Trove Sutra, many lost the right path. If it was like this when the Buddha was in the world, how much more so now? From this, we know that those who cultivate the Three Vehicles may spend countless asamkhya-kalpas (immeasurably long periods of time) without achieving success, while the Dharma-door of reciting the Buddha's name can, in the space of a finger snap, attain a stage of non-retrogression. Therefore, those who are born in the Pure Land advance without retreating and are certain to become Buddhas. Thus, the Amitabha Sutra says: 'The beings born in the Land of Ultimate Bliss are all Avaivartika (non-retrogressive).' Avaivartika (non-retrogressive) is the stage of non-retrogression. Alas, those who are new to the faith have shallow faith, and without relying on the power of Amitabha Buddha's vows, it is difficult to advance in cultivation. Amitabha Buddha's vows are deep and vast, and all who have affinity are embraced. All of you, virtuous ones, the Buddhas and Patriarchs of the past established and revealed the Dharma-door of reciting the Buddha's name. How much more so should the Chan practitioners of today not disbelieve in rebirth in the Pure Land? Those who cultivate the Pure Land Dharma do not hinder Chan practice. Why do those who practice Chan despise the Pure Land and not cultivate it?

Distinguishing the Correct from the Heretical and Resolving Doubts - Section 7

Master Mingjiao said: Sakyamuni's teaching must take Chan as its principle and the Buddha as its founder. The founder is the great outline of his teaching, and the principle is the great system of his teaching. If the great system is not clear, then the world cannot unify its direction. If the great outline is not correct, then the world cannot establish what it has realized. The Buddhist practitioners of ancient and modern times compete to establish their own schools and argue with each other about right and wrong. This is caused by the lack of clarity in the principle and the incorrectness of the founder! Alas, in recent times, there are some heretical teachers who create demonic and heterodox words, falsely claiming the Baolin Dharma Treatise (commonly known as the 'Complete and Flexible Treatise'), falsely composing the 'True School's Profound Meaning Sutra', presumptuously calling it the 'Supreme Dharma Treasure', deceiving later generations with nine out of ten statements being wrong, causing confused beings to be upside down in seven or eight ways, not recognizing the originally pure Dharmakaya, clinging only to the bag of pus and blood, completely taking dream states as the effort of verification, and instead slandering Chan practice and Buddha-name recitation as Hinayana, and giving alms and forming connections as impure blessings, teaching people that the Buddha does not need to be worshipped, incense does not need to be burned, precepts do not need to be kept, and sutras do not need to be recited. From this, they wrongly interpret the Buddha's words and recklessly discuss the meaning of the sages, saying...

淫慾不礙菩提殺盜無妨般若混吾教中遞相傳習不守清規壞亂正法此是妖精鬼怪夜聚曉散假稱官法堂堂佛法隱藏宜用吹滅燈燭暗傳妙法汝等依我行持七日見性悟道又教入社弟子罰誓寫疏印合天條燒上天廷方得成佛此是絕妙好事不許外人得知若也泄漏天機汝等定墮此愿再著幾人屋後門前巡風打擄恐怕有人隔壁視聽宜用謹防嗚呼何勞如此若是真正佛法鐘鼓升堂雲集大眾敷座演揚明白開示豈有隱藏之理也唯恐傳之不廣豈怕人得知也因是事魔之徒故以瞞人瞞己也年復年來多有此樣扇動人家清信男女不覺不知鼓入魔道吁賺卻路頭猶可恕又妄說六祖云寧度白衣千千萬不度空門半個僧如斯之輩非特惑於後人是亦誣于先聖豈不聞永嘉云第一迦葉首傳燈二十八代西天記入此土菩提達磨為初祖六代傳衣天下聞後人得道無窮數又豈有度白衣而不度空門乎此言實是謗三寶壞宗風行其邪犯其禁一朝事露天理難容生遭王法死墮阿鼻千佛出世不通懺悔何以故阿鼻地獄罪畢復墮諸地獄中受得地獄業消復入畜生餓鬼展轉受苦無有休息正所謂欲得不招無間業莫謗如來正法輪豈不見古聖道見一魔事如萬箭攢心聞一魔聲如千錐劄耳速須遠離不可見聞各自究心慎莫容易諸仁者此等邪魔只為宿熏業種生遇邪師善力易消惡根難㧞況此眷屬世之甚多今以略舉幾種破汝等疑○

【現代漢語翻譯】現代漢語譯本『淫慾不妨礙菩提，殺盜也沒有妨礙般若』，混入我的教派中互相傳習，不遵守清規戒律，破壞擾亂正法。這些是妖精鬼怪，晚上聚集早上散夥，假借官府的名義，真正的佛法卻被隱藏起來，適宜吹滅燈燭在黑暗中傳授所謂的『妙法』。你們依照我說的去做，七天就能明心見性，領悟真道。又教導加入社團的弟子發誓寫下文書，蓋上符合天條的印章，燒給天庭才能成佛。這是絕妙的好事，不許外人知道，如果泄露天機，你們必定會墮入地獄。還要派幾個人在屋後門前巡邏打探，恐怕有人在隔壁偷看偷聽，一定要謹慎防備。唉，何必如此呢？如果是真正的佛法，敲鐘擊鼓升座講堂，聚集大眾，鋪設座位，演說弘揚，明白開示，哪裡會有隱藏的道理呢？只怕傳揚得不夠廣泛，哪裡會害怕別人知道呢？因為是事奉邪魔的徒弟，所以才用欺騙人的手段來欺騙自己。年復一年，有很多這樣的人煽動人家的清凈信佛的男女，不知不覺地被引入魔道。唉，騙取些錢財還可以饒恕，又胡說六祖慧能說過：『寧願度化一千一萬個在家信徒，也不度化半個出家的僧人。』像這樣的人，不僅僅是迷惑後人，也是誣衊先賢聖人。難道沒有聽過永嘉玄覺禪師說：『第一位是迦葉尊者開始傳燈，二十八代都在西天記載。來到這片土地，菩提達摩是第一代祖師，六代傳衣，天下聞名。後人得道的人數不勝數。』又哪裡有隻度化在家信徒而不度化出家僧人的道理呢？這種說法實在是誹謗三寶，破壞宗風，行使邪法，觸犯禁令，一旦事情敗露，天理難容，活著遭受王法制裁，死後墮入阿鼻地獄，即使千佛出世也無法懺悔。為什麼呢？因為從阿鼻地獄受罪完畢后，還要墮入其他地獄中，受盡地獄的業報消除后，還要進入畜生道和餓鬼道，輾轉受苦，沒有停止的時候。正所謂想要不招致無間地獄的業報，就不要誹謗如來的正法輪。難道沒看見古聖先賢說：看見一件魔事，就像萬箭穿心；聽到一聲魔語，就像千錐刺耳。要迅速遠離，不可見聞，各自反省內心，千萬不要輕易相信。各位仁者，這些邪魔只是因為宿世薰染的業種，生來就容易遇到邪師，善的力量容易消失，惡的根源難以拔除，何況這樣的眷屬世上有很多，現在略微舉出幾種，破除你們的疑惑。

【English Translation】 English version 'Lust does not hinder Bodhi (enlightenment), killing and stealing do not obstruct Prajna (wisdom),' they mix into my sect and pass on these teachings to each other, not abiding by the pure precepts, disrupting and confusing the true Dharma (teachings). These are demons and monsters, gathering at night and dispersing in the morning, falsely claiming the authority of the government, while the true Buddha-dharma is hidden away. It is appropriate to blow out the candles and secretly transmit the so-called 'wonderful Dharma' in the dark. If you follow what I say, you will see your true nature and realize the Tao (path) in seven days. They also teach disciples who join the society to swear an oath, write a document, stamp it with a seal that conforms to the laws of heaven, and burn it to the heavens in order to become a Buddha. This is a wonderful thing, not to be known by outsiders. If you leak the secrets of heaven, you will surely fall into hell. Also, send a few people to patrol and scout behind the house and in front of the door, fearing that someone might be peeking or eavesdropping next door, and be sure to be cautious and prevent it. Alas, why bother so much? If it is the true Buddha-dharma, the bells and drums are sounded, the hall is ascended, the masses are gathered, the seats are laid out, the Dharma is expounded and propagated, and it is clearly revealed. Where would there be a reason to hide it? They only fear that it will not be spread widely enough, where would they be afraid of others knowing it? Because they are disciples who serve demons, they use deceptive means to deceive themselves. Year after year, there are many such people who incite the pure believing men and women, unknowingly leading them into the demonic path. Alas, deceiving them out of some money is still forgivable, but they also falsely say that the Sixth Patriarch Huineng (6th leader of Chan Buddhism) said: 'I would rather save a thousand or ten thousand lay followers than half a monk.' Such people are not only misleading later generations, but also slandering the former sages. Have you not heard Yongjia Xuanjue (Zen Master Yongjia) say: 'The first was Venerable Kasyapa (one of the principal disciples of Gautama Buddha) who began to transmit the lamp, and twenty-eight generations are recorded in the Western Heaven. Coming to this land, Bodhidharma (Indian Buddhist monk) was the first patriarch, and the robe was transmitted for six generations, known throughout the world. The number of people who attain the Tao in later generations is countless.' How can there be a reason to only save lay followers and not save monks? This statement is truly slandering the Three Jewels (Buddha, Dharma, Sangha), destroying the sect's style, practicing evil Dharma, and violating the precepts. Once the matter is exposed, heavenly justice will not tolerate it. Alive, they will suffer the punishment of the law, and after death, they will fall into Avici Hell (the lowest level of hell), and even if a thousand Buddhas appear in the world, they will not be able to repent. Why? Because after suffering in Avici Hell, they will still fall into other hells, and after suffering the karma of hell, they will enter the animal realm and the hungry ghost realm, suffering endlessly without rest. It is said that if you want to avoid incurring the karma of uninterrupted hell, do not slander the Tathagata's (Buddha's) true Dharma wheel. Have you not seen the ancient sages say: 'Seeing a demonic event is like ten thousand arrows piercing the heart; hearing a demonic sound is like a thousand awls piercing the ears.' You must quickly stay away, do not see or hear, and reflect on your own hearts, and do not easily believe. All of you, these demons are only because of the seeds of karma that have been薰染 (xunran, influenced) in past lives, and they are born easily to encounter evil teachers. The power of good is easy to disappear, and the root of evil is difficult to eradicate. Moreover, there are many such dependents in the world. Now, I will briefly mention a few to dispel your doubts.

又有邪師妄稱達磨正教令人看個佛無二字呼吸運用又教努力高提逼氣沖頂胡說箍籬之法勇猛加功此等之人皆是邪見異道縱經塵劫不出輪迴○又有邪師說道丹田是極樂國土又是諸佛安宅令人觀照扭捏做作般精運氣透過三關言稱返本還源見性成佛聽得肚中一響又言六種震動師子作吼此等之人年老成魔永沉鬼窟○又有邪師不識大聖洪名不知唸佛功德謬說坎男離女水火既濟妄將南無阿彌陀佛六字分開六種邪解誑惑迷人輕慢大聖罪同割截肢體出佛身血此等之人師及弟子俱入地獄○又有邪師說道頓悟法門令人不用唸佛偽辨陰陽之理脫衣仰臥觀空又言夾脊雙關指名曹溪一派教人縮腳運氣妄稱發大慧光如此做作施為儘是鬼家活計不知諸佛皆是積功累德而成豈可著空便成佛道佛法猶為塵障豈可存得陰陽此等之人與魔作伴永劫沉淪○又有邪師妄傳一百八字號曰百八摩尼遍身肢節安名上下左右表法令人轉過一遍便當一參工夫雖拜日月北斗亦不嚴整衣冠或裸露身形或輕衣唐突不敬祖宗父母障人供佛齋僧反說泥佛不能度水木佛不能度火金銀銅像亦不能度爐經是葛藤不消讀誦自此輕佛慢法胡亂施為須是人人丹霞方許燒佛個個百丈方可道無其或未然入地獄如箭○又有邪師偽設種種多法妄指性命雙修又稱大道金丹欺誑世間男女不識真參實悟一向鬼怪行持

【現代漢語翻譯】現代漢語譯本又有邪師，虛妄地聲稱自己傳授的是達磨（菩提達摩，禪宗始祖）的正教，教人只看『佛』、『無』二字，專注于呼吸的運用，又教人努力向上提氣，逼氣沖頂，胡說這是『箍籬』之法，勇猛地加以練習。這種人都是邪見異端，縱然經過無數劫也無法脫離輪迴。又有邪師說，丹田是極樂國土，又是諸佛安居的宅邸，教人觀照丹田，扭捏作態，搬運精氣，透過三關，聲稱這是返本還源，見性成佛。聽到肚子里發出一點響聲，又說是六種震動，師子作吼。這種人年老會變成魔，永遠沉淪在鬼窟之中。又有邪師，不認識大聖（偉大的聖人，通常指佛陀）的洪名，不知道唸佛的功德，錯誤地說什麼『坎男離女』，『水火既濟』，妄自將南無阿彌陀佛（皈依阿彌陀佛）六字分開，用六種邪惡的解釋來迷惑人，輕慢大聖（偉大的聖人，通常指佛陀），這種罪過等同於割截肢體，使佛身出血。這種人，師父和弟子都會一起墮入地獄。又有邪師說，有所謂的『頓悟法門』，教人不用唸佛，虛偽地辨別陰陽的道理，脫掉衣服仰面躺著觀空，又說夾脊雙關，指名曹溪（六祖慧能弘法的地點）一派，教人縮腳運氣，妄稱發出大智慧之光。如此做作施為，全都是鬼家的活計。他們不知道諸佛都是通過積累功德才能成就的，怎麼可能執著于空就能成佛道呢？佛法都還算是塵世的障礙，怎麼可以存有陰陽的觀念呢？這種人與魔為伴，永遠沉淪。又有邪師，虛妄地傳授一百零八字，號稱『百八摩尼』，在遍身肢節上安立名號，上下左右都用來表法，教人轉過一遍就當作一次參禪的功夫。他們即使拜日月北斗，也不嚴整衣冠，或者赤裸身體，或者穿著輕薄的衣服，唐突不敬祖宗父母，阻礙別人供佛齋僧，反而說泥塑的佛像不能度水，木雕的佛像不能度火，金銀銅像也不能度。說爐經是葛藤，不值得讀誦。從此輕視佛法，胡作非爲，一定要人人都像丹霞（唐代禪師，曾燒木佛取暖）一樣才允許燒佛，個個都像百丈（唐代禪師，主張『一日不作，一日不食』）一樣才可以說道『無』。如果不是這樣，那麼墮入地獄就像箭一樣迅速。又有邪師，虛偽地設立種種多法，妄自指點性命雙修，又稱什麼大道金丹，欺騙世間的男女，不認識真正的參禪實悟，一味地進行鬼怪的行持。

【English Translation】 English version Furthermore, there are heretical teachers who falsely claim to transmit the true Dharma (Bodhidharma's, the founder of Zen Buddhism, orthodox teaching), instructing people to focus solely on the words 'Buddha' and 'No,' concentrating on the manipulation of breath. They also teach forceful upward breath retention, pushing the breath to the crown of the head, nonsensically calling it the 'hoop fence' method, and vigorously practicing it. Such individuals are heretical and heterodox, unable to escape the cycle of reincarnation even after countless eons. There are also heretical teachers who say that the Dantian (energy center below the navel) is the Pure Land of Ultimate Bliss and the dwelling place of all Buddhas, instructing people to contemplate the Dantian, contorting themselves, manipulating essence and energy, passing through the three barriers, claiming it to be returning to the origin and realizing Buddhahood. Upon hearing a sound in their abdomen, they claim it to be the six kinds of vibrations, the lion's roar. Such individuals will become demons in old age, forever sinking into the ghost cave. There are also heretical teachers who do not recognize the Great Sage's (usually refers to the Buddha) majestic name, nor do they know the merit of reciting the Buddha's name. They falsely speak of 'Kan male and Li female,' 'water and fire already crossed,' presumptuously separating the six characters of Namo Amitabha Buddha (Homage to Amitabha Buddha), using six kinds of evil interpretations to deceive people, disrespecting the Great Sage (usually refers to the Buddha). This offense is equivalent to cutting off limbs and causing the Buddha's body to bleed. Such individuals, both teacher and disciples, will fall into hell together. There are also heretical teachers who say there is a so-called 'sudden enlightenment Dharma gate,' instructing people not to recite the Buddha's name, falsely distinguishing the principles of yin and yang, taking off their clothes and lying face up to contemplate emptiness. They also speak of the dual pass at the spine, specifically naming the Caoxi (the place where the Sixth Patriarch Huineng propagated the Dharma) school, teaching people to contract their feet and manipulate energy, falsely claiming to emit great wisdom light. Such contrived actions are all the activities of ghosts. They do not know that all Buddhas are accomplished through accumulating merit and virtue. How can one achieve Buddhahood by clinging to emptiness? The Buddha-dharma is still a worldly obstacle; how can one harbor the concept of yin and yang? Such individuals are companions with demons, forever sinking. There are also heretical teachers who falsely transmit one hundred and eight characters, calling it the 'One Hundred and Eight Mani,' establishing names on the joints of the body, using up, down, left, and right to represent the Dharma, teaching people to recite it once as if it were the effort of one Zen meditation. Even if they worship the sun, moon, and Big Dipper, they do not properly arrange their attire, or they are naked, or they wear light clothing, disrespecting ancestors and parents, hindering others from offering to the Buddha and providing alms to monks, instead saying that clay Buddha statues cannot cross water, wooden Buddha statues cannot cross fire, and gold, silver, and bronze statues cannot either. They say that the sutras in the furnace are kudzu vines, not worth reading. From this point on, they despise the Buddha-dharma, act recklessly, insisting that everyone be like Danxia (a Zen master of the Tang Dynasty who burned a wooden Buddha for warmth) to be allowed to burn the Buddha, and everyone be like Baizhang (a Zen master of the Tang Dynasty who advocated 'No work, no food') to be able to say 'No.' If it is not like this, then falling into hell is as swift as an arrow. There are also heretical teachers who falsely establish various methods, presumptuously pointing to the dual cultivation of nature and life, also calling it the Great Dao Golden Elixir, deceiving men and women in the world, not recognizing true Zen meditation and realization, engaging solely in the practices of ghosts and monsters.

將一年十二個月按作十二度工夫將眼耳鼻舌身意按作諸佛菩薩將皮肉血脈骨節按作八部天龍耳邊忽聞有聲表作聲聞羅漢果位眼前忽見昏魔錶作描𦘕不成境界或見金沙布地或見千葉寶蓮或見樓臺殿閣或見師子象王或見龍吟虎嘯或見日月並明或見十方諸佛或見百億化身自號釋迦彌勒僭稱無上法王此等之人永墮地獄無有出期○又有邪師或習成幻術或靜坐暗想年深日久自有一般精靈鬼怪入其心腑此人善能談論便言我得五眼六通我知過去未來妄說人間吉兇禍福今日某人來明日某事至見有災禍人家詐稱坐斷貪求則利又言我是某佛轉世特來救度汝等汝等不必堅持齋戒不用再禮別師但能供養得我教你自然成佛有等愚癡男女信入骨髓望風歸附自此作隊成群私行邪事此等之人永作魔家眷屬長為地獄種子不見楞嚴經云修行之人若不斷淫殺盜妄而欲外道者猶如蒸砂作飯經無量劫終不能成諸仁者若看楞嚴經盡識一切邪魔外道○復有盲師雖教人念阿彌陀佛佛祖大理不明一向胡說亂通不識指歸凈土不發正愿往生只貪來世富貴豈知富貴有期福盡依舊輪迴多劫漂流惡道此等之人可悲可痛哀哉苦哉○復有盲師不付唸佛公案開堂集眾坐禪參究路頭不識便言幾地工夫今日也說禪說道明日也說禪說道今日身子重昨日身子輕或逼得氣喘而言精進或吐得痰血而當去塵或

【現代漢語翻譯】現代漢語譯本：將一年的十二個月比作十二種修行階段，將眼、耳、鼻、舌、身、意比作諸佛菩薩。將皮、肉、血脈、骨節比作八部天龍（佛教護法神）。耳朵邊忽然聽到聲音，就說是證得聲聞羅漢（佛教修行果位）的果位；眼前忽然見到昏暗的景象，就說是描繪不出來的境界；或者見到金沙鋪地，或者見到千葉寶蓮，或者見到樓臺殿閣，或者見到獅子象王，或者見到龍吟虎嘯，或者見到日月同時出現，或者見到十方諸佛，或者見到百億化身，自己號稱釋迦（Sakyamuni）彌勒（Maitreya），僭越地自稱無上法王。這樣的人永遠墮入地獄，沒有脫離之期。又有邪師，或者習練成了幻術，或者暗中思量，年深日久，自然有一般精靈鬼怪進入他的心腑。這個人善於談論，便說：『我得了五眼六通（佛教神通），我知道過去未來，胡亂說人間吉兇禍福，今天某人來，明天某事到。』見到有災禍的人家，就假裝能解決，貪求財利。又說：『我是某佛轉世，特來救度你們，你們不必堅持齋戒，不用再禮拜其他師父，只要供養我，我教你自然成佛。』有些愚癡的男女，信入骨髓，望風歸附，從此作隊成群，私下做邪惡的事情。這樣的人永遠做魔的眷屬，長久成為地獄的種子。他們沒有看到《楞嚴經》（Surangama Sutra）上說：『修行的人如果不斷除淫、殺、盜、妄，而想得到外道的果報，就像蒸沙子做飯，經過無量劫也終究不能成功。』各位仁者，如果看《楞嚴經》，就能認識一切邪魔外道。又有盲師，雖然教人念阿彌陀佛（Amitabha），但是對佛祖的大道理不明白，一味胡說亂講，不認識歸向凈土（Pure Land）的正確方向，不發往生的正愿，只貪圖來世的富貴。哪裡知道富貴有期限，福報享盡依舊輪迴，多劫漂流惡道。這樣的人可悲可痛，哀哉苦哉！又有盲師，不傳授唸佛的公案，開設佛堂聚集眾人坐禪參究，卻不認識參禪的門路，便說：『這是幾地的功夫，今天也說禪說道，明天也說禪說道，今天身子重，昨天身子輕。』或者逼得氣喘，就說是精進；或者吐得痰血，就當做是去除塵垢；或者...

【English Translation】 English version: They liken the twelve months of the year to twelve stages of practice, and the eyes, ears, nose, tongue, body, and mind to all Buddhas and Bodhisattvas. They liken the skin, flesh, blood vessels, bones, and joints to the Eight Classes of Gods and Dragons (protectors of Buddhism). If they suddenly hear a sound by their ear, they claim to have attained the fruit of Sravaka Arhat (a Buddhist attainment); if they suddenly see a dim scene before their eyes, they claim it is an indescribable realm; or they see golden sands covering the ground, or they see thousand-petaled precious lotuses, or they see pavilions and towers, or they see lion kings and elephant kings, or they see dragons roaring and tigers howling, or they see the sun and moon shining together, or they see Buddhas of the ten directions, or they see hundreds of billions of transformation bodies, and they call themselves Sakyamuni (釋迦) and Maitreya (彌勒), presumptuously claiming to be the Supreme Dharma King. Such people will forever fall into hell, with no hope of escape. There are also evil teachers who have either practiced illusionary arts or have been secretly contemplating for years, and naturally, some spirits and monsters enter their minds. This person is good at talking and says, 'I have attained the Five Eyes and Six Superpowers (Buddhist supernatural powers), I know the past and future, and I randomly talk about good and bad fortune in the human world, so and so will come today, and so and so will happen tomorrow.' When they see families with disasters, they pretend to be able to solve them and greedily seek wealth and profit. They also say, 'I am the reincarnation of a certain Buddha, specially here to save you. You don't need to adhere to fasting and precepts, and you don't need to worship other teachers anymore. As long as you make offerings to me, I will teach you to naturally become a Buddha.' Some foolish men and women believe it to the core, flocking to them at the slightest sign, and from then on, they form groups and secretly do evil things. Such people will forever be members of the demon's family and will long be seeds of hell. They have not seen the Surangama Sutra (楞嚴經) which says, 'If a practitioner does not cut off lust, killing, stealing, and lying, and wants to attain the rewards of external paths, it is like steaming sand to make rice, and after countless kalpas, it will ultimately not succeed.' All of you, if you read the Surangama Sutra, you will recognize all the demons and heretics. There are also blind teachers who, although they teach people to recite Amitabha (阿彌陀佛), do not understand the great principles of the Buddha and speak nonsense, not recognizing the correct direction of returning to the Pure Land (凈土), and do not make the proper vows for rebirth, only coveting wealth and glory in the next life. How do they know that wealth and glory have a limit, and when the blessings are exhausted, they will still be reincarnated, drifting in evil paths for many kalpas? Such people are pitiful and painful, alas, how bitter! There are also blind teachers who do not impart the public case of reciting the Buddha's name, open halls to gather people for sitting meditation and contemplation, but do not recognize the path of Zen meditation, and say, 'This is the effort of several stages, today we also talk about Zen and the Way, tomorrow we also talk about Zen and the Way, today the body is heavy, yesterday the body was light.' Or they force themselves to pant and say it is diligence; or they vomit phlegm and blood and consider it to be the removal of dust; or...

昏沉死坐而言禪定或顛蹶步跳而當發揚或眼中見佛圍繞說法或耳聞音樂任意逍遙此等之人虛延歲月孤負己靈永受輪迴無由解脫噫參禪學道本是醍醐遇斯等人翻成毒樂豈不聞歷代祖師直指心宗見性成佛迷人不知自心是佛可悲也哉諸佛祖師但為眾生根有利鈍悟有遲疾所以種種方便譬喻說法世人不悟將如之何卻被塵勞所縛縛入輪迴去也那時懊悔遲則遲矣吾勸學道之者若不能頓悟且把一句南無阿彌陀佛常憶常念常覺常照何以故此時縱然未悟命終上品往生既得往生何愁不悟諸仁者要知唸佛一門實乃超出余門之上不見蓮宗寶鑑云信余門學道如蟻子上于高山凈土往生似風帆行於順水彌陀接引直趣菩提眾聖提攜高超三界上品即登佛果下生猶勝天宮普請勿疑同修不退若人慾生凈土須辦凈土資糧何謂凈土資糧信行愿三字也三字具足凈土必生又云從是西方過迢迢十萬程資糧若具足何愁去不成勢至圓通云憶佛唸佛現前當來必定見佛憶念者心無間斷也現前者現世得見佛也當來者來世得見佛也所以精勤懈怠在乎當人但辦肯心必不相賺。

勸發真正大愿決定往生說　八

慈照宗主云有行無愿其行必孤有愿無行其愿必虛無行無愿空住閻浮有行有愿直入無為此乃佛祖修凈業之根本也何以故理由智導行由愿興行愿得均理智兼備夫愿者樂也欲也欲

【現代漢語翻譯】現代漢語譯本如果有人昏昏沉沉、死氣沉沉地坐著，卻說這是禪定；或者顛三倒四、跳來跳去，卻說是發揚佛法；或者眼睛裡看見佛陀圍繞著自己說法；或者耳朵里聽到音樂，就任意逍遙自在。這些人都白白浪費了光陰，辜負了自己的靈性，永遠遭受輪迴之苦，沒有解脫的希望。唉！參禪學道本來是最好的甘露美味（醍醐），遇到這些人反而變成了毒藥，難道沒聽說歷代祖師都是直接指示心性，讓人見性成佛嗎？迷惑的人不知道自己的心就是佛，真是可悲啊！諸佛祖師只是因為眾生的根器有利鈍，領悟有快慢，所以才用種種方便法門、譬喻來說法，世人不領悟，又能怎麼樣呢？反而被塵世的煩惱所束縛，束縛著進入輪迴之中，到那時再後悔就晚了！我勸告學道的人，如果不能立刻頓悟，就先念一句『南無阿彌陀佛』（皈依阿彌陀佛），常常憶念，常常覺悟，常常觀照。為什麼呢？因為這樣即使現在沒有開悟，臨終也能上品往生。既然能夠往生，還愁不能開悟嗎？各位仁者要知道，唸佛法門實在是超越其他法門之上。沒看見《蓮宗寶鑑》上說嗎？信奉其他法門學道，就像螞蟻爬高山一樣艱難；用唸佛法門往生凈土，就像風帆在順風中航行一樣順利。阿彌陀佛接引，直接趨向菩提（覺悟）；眾多聖賢提攜，高超三界（欲界、色界、無色界），上品往生就能證得佛果，下品往生也勝過在天宮享福。請大家不要懷疑，一起修行，永不退轉。如果有人想往生凈土，必須準備凈土的資糧。什麼是凈土的資糧呢？就是信、行、愿這三個字。三個字都具備了，就必定能往生凈土。又說，從這裡向西方走，要經過遙遠的十萬路程，如果資糧準備充足，還愁去不成嗎？勢至菩薩圓通章說：『憶佛唸佛，現前當來，必定見佛。』憶念就是心中沒有間斷。現前就是現世能夠見到佛，當來就是來世能夠見到佛。所以精進還是懈怠，在於當事人自己，只要肯真心實意地去做，就一定不會被欺騙。

《勸發真正大愿決定往生說》第八

慈照宗主說：『有行動而沒有願望，那行動必定是孤單的；有願望而沒有行動，那願望必定是虛假的；沒有行動也沒有願望，就只能空住在閻浮提（我們所居住的這個世界）；有行動也有願望，就能直接進入無為的境界。』這才是佛祖修習凈業的根本啊！為什麼呢？因為理由能引導智慧，行動由願望而興起，行動和願望能夠均等，理由和智慧兼備。願望，就是喜好，就是想要，想要...

【English Translation】 English version If someone sits in a daze, lifelessly, and calls it 'Chan meditation'; or stumbles and jumps around, claiming it's 'promoting the Dharma'; or sees Buddhas surrounding them and expounding the Dharma; or hears music and indulges in carefree wandering – such people waste their lives, betray their own spirits, and are eternally subject to reincarnation, with no hope of liberation. Alas! Practicing Chan and learning the Way is originally like the finest nectar (醍醐, dáihú, the finest ghee), but encountering such people, it turns into poison. Haven't you heard that all the past patriarchs directly pointed to the mind-essence, enabling people to see their nature and become Buddhas? Deluded people don't know that their own mind is the Buddha, how lamentable! All the Buddhas and patriarchs, only because sentient beings have sharp or dull faculties, and enlightenment comes quickly or slowly, therefore use various expedient means and metaphors to expound the Dharma. If people don't understand, what can be done? They are instead bound by the defilements of the world, bound into the cycle of reincarnation. At that time, regret will be too late! I advise those who study the Way, if they cannot have a sudden enlightenment, then first recite the phrase 'Namo Amitabha Buddha' (南無阿彌陀佛, Nāmó Āmítuó Fó, Homage to Amitabha Buddha), constantly remembering, constantly being aware, constantly illuminating. Why? Because even if you are not enlightened now, at the end of life you can be reborn in the upper grades. Since you can be reborn, why worry about not being enlightened? All of you, know that the Pure Land (凈土, Jìngtǔ) Dharma-door is truly above all other Dharma-doors. Haven't you seen it said in the Lotus School Treasure Mirror? Believing in other Dharma-doors to study the Way is like ants climbing a high mountain; being reborn in the Pure Land through mindfulness of Buddha is like a sailboat traveling in favorable winds. Amitabha Buddha receives and guides, directly heading towards Bodhi (菩提, Pútí, enlightenment); numerous sages support and uplift, transcending the Three Realms (三界, Sānjiè, the realms of desire, form, and formlessness), rebirth in the upper grades immediately attains Buddhahood, rebirth in the lower grades is still better than enjoying blessings in the heavenly palaces. Please do not doubt, practice together, and never regress. If someone wishes to be born in the Pure Land, they must prepare the provisions for the Pure Land. What are the provisions for the Pure Land? They are the three words: Faith, Practice, and Vow. If these three words are complete, rebirth in the Pure Land is certain. It is also said, 'From here to the West, passing through a distant hundred thousand leagues, if the provisions are sufficient, why worry about not being able to go?' The Perfect Penetration Chapter of Mahasthamaprapta Bodhisattva says: 'Remembering the Buddha, being mindful of the Buddha, in the present and in the future, one will certainly see the Buddha.' Remembering means that the mind is without interruption. 'Present' means that in this life one can see the Buddha, 'future' means that in the next life one can see the Buddha. Therefore, diligence or laziness depends on the individual, but if one is truly sincere, one will certainly not be deceived.

Exhortation to Generate True Great Vows for Certain Rebirth, Chapter Eight

Master Cizhao said: 'Having action without vows, that action will surely be solitary; having vows without action, that vow will surely be empty; having neither action nor vows, one can only dwell in vain in Jambudvipa (閻浮提, Yánfú tí, the world we live in); having both action and vows, one can directly enter the realm of non-action.' This is the fundamental basis for the Buddhas and patriarchs to cultivate Pure Land practice! Why? Because reason guides wisdom, action arises from vows, action and vows can be equal, and reason and wisdom are both complete. A vow is delight, it is desire, the desire to...

生西方凈土樂見阿彌陀佛必須發愿方得往生若無願心善根沉沒華嚴經云不發大愿魔所攝持一切佛事從大愿起欲成無上道故須得愿波羅蜜所以普賢廣無邊愿海彌陀有六八愿門是知十方諸佛上古先賢皆因願力成就菩提○智度論第八卷問曰諸菩薩行業清凈自得勝報何必要立誓願然後得之且如田家得谷豈復待愿耶答曰作禮無愿無所標立愿為道御能有所成如佛所說若人修少福少戒不知解脫正因聞說人天之樂心常愿樂命終之後各生其中此皆願力所致菩薩求生凈土在乎志願堅強然後得之又云雖修少福有願力故得大果報大莊嚴論云佛國大事獨行功德不能成就要須願力資助方得往生隨頤見佛阿彌陀經云若有信者應當發願愿生彼國華嚴行愿品云是人臨命終時最後剎那一切諸根悉皆散壞一切親屬悉皆舍離一切威勢悉皆退失乃至象馬車乘珍寶伏藏如是一切無復相隨唯此愿正不相舍離於一切時引導其前一剎那中即得往生極樂世界由此推之宜當時時發願樂慕往生日日禱祈勿令退失故云法門廣大無愿不從是以佛隨人之心滿人之愿也○嗟乎備觀今時信人歸投佛會或為病苦而發心或為報親而舉意或為保扶家宅或為怖罪持齋雖有信心而無行愿雖云唸佛不達本根凡修善緣皆爲了還心願罕有為自己生死發願唸佛求生凈土者往往香燭道場祝願迴向之辭皆是表獻神明

【現代漢語翻譯】現代漢語譯本往生西方凈土，快樂地見到阿彌陀佛（Amitabha，西方極樂世界的教主），必須發愿才能往生，如果沒有願心，善根就會沉沒。《華嚴經》說：『不發大愿，會被魔所攝持，一切佛事都從大愿開始。』想要成就無上道，所以必須得到愿波羅蜜（Prāramitā，到達彼岸的方法）。因此普賢菩薩（Samantabhadra）有廣無邊際的愿海，阿彌陀佛有四十八大愿。由此可知，十方諸佛、上古先賢都是因為願力而成就菩提（bodhi，覺悟）。《智度論》第八卷中有人問：『諸位菩薩的行業清凈，自然會得到殊勝的果報，為什麼一定要立下誓願然後才能得到呢？就像農家得到穀物，難道還需要等待發愿嗎？』回答說：『作禮如果沒有愿，就沒有目標可以確立，愿是道的引導，能夠有所成就。』就像佛所說的，如果有人修習少許福報和戒律，不知道解脫的正因，聽到人天之樂，心中常常愿樂，命終之後各自往生其中，這都是願力所致。菩薩求生凈土，在於志願堅強，然後才能得到。又說：『雖然修習少許福報，因為有願力的緣故，可以得到大的果報。』《大莊嚴論》說：『佛國的大事，單靠自己的功德不能成就，必須要願力資助才能往生，才能隨時見到佛。』《阿彌陀經》說：『如果有信者，應當發願，愿生彼國。』《華嚴行愿品》說：『這個人臨命終時，最後剎那，一切諸根都散壞，一切親屬都舍離，一切威勢都退失，乃至象馬車乘、珍寶伏藏，像這樣的一切都不能相隨，只有這個愿不會舍離，在一切時引導其前，在一剎那中就能往生極樂世界。』由此推斷，應該當時時發願，樂於仰慕往生，日日禱告祈求，不要讓願心退失。所以說，法門廣大，沒有愿不能成就，因此佛隨著人的心意，滿足人的願望。唉！看看現在的信徒，歸投佛會，有的是因為病苦而發心，有的是爲了報答親恩而舉意，有的是爲了保扶家宅，有的是因為害怕罪過而持齋。雖然有信心而沒有行愿，雖然說唸佛而不達根本。凡是修習善緣，都是爲了了還心願，很少有人爲了自己的生死發願唸佛求生凈土，往往香燭道場祝願迴向的辭語，都是爲了表獻神明。

【English Translation】 English version To be reborn in the Pure Land of the West and joyfully see Amitabha (the lord of the Western Pure Land of Ultimate Bliss), one must make vows to be reborn there. Without vows, good roots will sink. The Avatamsaka Sutra (Huayan Jing) says: 'Those who do not make great vows will be seized by demons, and all Buddhist activities begin with great vows.' To achieve the unsurpassed path, one must attain the pāramitā (perfection) of vows. Therefore, Samantabhadra (Universal Virtue Bodhisattva) has a boundless ocean of vows, and Amitabha Buddha has forty-eight great vows. Thus, it is known that all Buddhas of the ten directions and ancient sages achieved bodhi (enlightenment) through the power of vows. In the eighth volume of the Mahāprajñāpāramitāśāstra (Great Treatise on the Perfection of Wisdom), someone asks: 'The actions of all Bodhisattvas are pure, and they will naturally receive excellent rewards. Why is it necessary to make vows and then obtain them? Just like a farmer obtaining grain, does he need to wait for a vow?' The answer is: 'Making prostrations without a vow has no goal to establish. A vow is the guide of the path and can achieve something.' Just as the Buddha said, if someone cultivates a little merit and precepts, does not know the true cause of liberation, and hears of the joys of humans and gods, they often desire to be reborn among them after death. This is all due to the power of vows. Bodhisattvas seeking rebirth in the Pure Land rely on strong vows, and then they can obtain it. It is also said: 'Although one cultivates little merit, because of the power of vows, one can obtain great rewards.' The Mahāvyūha Sutra (Great Adornment Sutra) says: 'The great affairs of the Buddha-land cannot be accomplished by one's own merits alone; one must have the assistance of vows to be reborn and see the Buddha at any time.' The Amitabha Sutra says: 'If there are believers, they should make vows to be born in that country.' The Chapter on the Practices and Vows of Samantabhadra in the Avatamsaka Sutra says: 'When this person is about to die, in the last moment, all the senses will be broken, all relatives will be separated, all power will be lost, even elephants, horses, carriages, treasures, and hidden treasures, all these cannot accompany them. Only this vow will not abandon them, guiding them forward at all times, and in an instant, they will be reborn in the Land of Ultimate Bliss.' From this, it can be inferred that one should make vows at all times, be happy to admire rebirth, pray daily, and not let the vow be lost. Therefore, it is said that the Dharma gate is vast, and nothing can be accomplished without a vow. Therefore, the Buddha follows the mind of the people and fulfills their wishes. Alas! Looking at the believers of today, they turn to the Buddhist community, some because of illness, some to repay the kindness of their parents, some to protect their homes, and some to observe precepts out of fear of sin. Although they have faith, they have no practice and vows. Although they say they recite the Buddha's name, they do not reach the root. All those who cultivate good karma do so to fulfill their wishes. Few people make vows for their own life and death, reciting the Buddha's name to seek rebirth in the Pure Land. Often, the words of blessing and dedication in incense and ritual ceremonies are all to present offerings to the gods.

消災延壽而已故與經懺本意相違不合諸佛本願縱使一生修誦不明理趣錯用工夫是謂終日數他寶自無半錢分也臨終所以不得往生凈土者蓋無行愿故也○又有一等癡人投佛受戒乃於三寶前焚香誓願云我若破戒甘當惡病纏身永墮地獄或言左眼出血右眼出膿自肯自甘自願受報多見有口無心破齋犯戒殃禍及身受諸惡報或現世遭王法官司或死去墮三塗地獄嗚呼殊不知佛祖興慈運悲何嘗教人如此皆是邪師過謬錯將罰咒以為愿發耳何惑之甚哉余嘗愍念勸令同發正愿求生凈土愿同作佛彼則曰我是凡夫豈敢望生凈土要做佛耶我有此心又成妄想余應之曰不然善知識佛是覺也凈土是心也此心誰不有之覺則佛也迷則眾生也世人背覺合塵輪迴三界四生六道善惡業緣受報好醜皆因妄認四大為我身六塵為實有隨他幻境日夜流轉未嘗暫省回光齋戒唸佛從生至老唯憂家緣不辦財不稱心愈多愈求愈貪不足雖曰積善奉佛禮拜作福燒香只願富貴榮華長生不死才做些小好事便有伏願數般要保穀米盈倉蠶絲倍萬子孫光顯牛馬孳生才有一不如意便怨佛不保全日日財喜增添始道天龍感應如此貪謀正是妄想卻言念弗求生凈土之說作妄想者豈不大顛倒乎凡曰作福盡屬有為蓋世間有漏之因非出世無為之道修行佛子宜善思惟今日有緣得逢佛法當須究本莫競枝條一念回光修出世法愿舍

【現代漢語翻譯】現代漢語譯本消災延壽與經懺的本意相違背，不符合諸佛的本願。縱然一生修行誦經，若不明白其中的道理和趣味，用錯了功夫，就如同整天數著別人的寶物，自己卻沒有半分錢。臨終時不能往生凈土的原因，是因為沒有真正的行持和願力。又有一些愚癡的人，投身佛門受戒，竟然在三寶（佛、法、僧）前焚香發誓說：『我如果破戒，甘願遭受惡病纏身，永遠墮入地獄。』或者說：『我左眼出血，右眼出膿。』自己認可，自己甘願，自己願意接受這樣的果報。常見到一些人，口說無心，破齋犯戒，災禍降臨到身上，遭受各種惡報，或者現世遭受王法官司，或者死後墮入三塗（地獄、餓鬼、畜生）地獄。唉！殊不知佛祖興起慈悲，普度眾生，何曾教人這樣做？這都是邪師的過錯，錯誤地把罰咒當成了願力來發。迷惑到這種程度真是太可悲了！我曾經憐憫他們，勸他們一同發起真正的願望，求生凈土，愿與諸佛一樣。他們卻說：『我是凡夫，怎麼敢期望往生凈土，要做佛呢？我有這種想法，又成了妄想。』我回答說：『不是這樣的，善知識（指有德行的師長或朋友），佛是覺悟，凈土是心。這顆心誰沒有呢？覺悟就是佛，迷惑就是眾生。世人背離覺悟，與塵世相合，在三界（欲界、色界、無色界）、四生（胎生、卵生、濕生、化生）、六道（天道、人道、阿修羅道、地獄道、餓鬼道、畜生道）中輪迴，承受善惡業緣所帶來的好壞果報，都是因為錯誤地把四大（地、水、火、風）當作自己的身體，把六塵（色、聲、香、味、觸、法）當作真實存在的。隨著外在的虛幻境界日夜流轉，從未曾片刻反省。齋戒唸佛，從生到老，只憂慮家裡的事情辦不好，錢財不稱心，越多越想要，越貪婪越覺得不足。雖然說積累善行，奉佛禮拜，作福燒香，卻只希望富貴榮華，長生不死。才做了一點小小的善事，便有許多祈求，要保佑穀米滿倉，蠶絲成倍增長，子孫光宗耀祖，牛馬繁殖興旺。才有一點不如意，便抱怨佛不保佑，每天都希望增加財富和喜事，才說是天龍感應。如此貪圖謀求，正是妄想，卻說唸佛求生凈土的想法是妄想，豈不是太顛倒了嗎？凡是所說的作福，都屬於有為法，是世間有漏的因，不是出世間無為的道。修行佛法的弟子應該好好思考。今日有緣得遇佛法，應當探究根本，不要只在枝節上競爭。一念回光，修出世間的法，愿捨棄世間的一切。』

【English Translation】 English version Eliminating disasters and prolonging life contradicts the original intention of repentance rituals and does not align with the fundamental vows of all Buddhas. Even if one cultivates and recites scriptures throughout their life, if they do not understand the underlying principles and meaning, and misapply their efforts, it is like counting another's treasures all day long without possessing half a penny themselves. The reason why one cannot be reborn in the Pure Land at the time of death is because they lack genuine practice and vows. Furthermore, there are some foolish individuals who take refuge in Buddhism and receive precepts, yet they burn incense before the Three Jewels (Buddha, Dharma, Sangha) and vow: 'If I break the precepts, may I willingly suffer from illnesses and be eternally cast into hell.' Or they say: 'May my left eye bleed and my right eye discharge pus.' They acknowledge it themselves, willingly accept it, and voluntarily accept such retribution. It is common to see some people who speak insincerely, break their fasts, and violate precepts, bringing calamities upon themselves and suffering various evil retributions, either facing legal troubles in this life or falling into the three evil realms (hell, hungry ghosts, animals) after death. Alas! Little do they know that the Buddhas arise with compassion to deliver all beings; they would never teach people to do such things. These are all the faults of heretical teachers who mistakenly take curses as vows. How lamentable is such delusion! I once pitied them and encouraged them to make genuine vows together, seeking rebirth in the Pure Land, wishing to be like the Buddhas. But they said: 'I am a mortal; how dare I hope to be reborn in the Pure Land and become a Buddha? If I have such thoughts, it would be delusional.' I replied: 'It is not so, virtuous friend (referring to a virtuous teacher or friend). Buddha is enlightenment, and the Pure Land is the mind. Who does not possess this mind? Enlightenment is Buddha, and delusion is sentient beings. People turn away from enlightenment and align with the mundane world, transmigrating in the three realms (desire realm, form realm, formless realm), four births (womb-born, egg-born, moisture-born, transformation-born), and six paths (heavenly beings, humans, asuras, hell beings, hungry ghosts, animals), receiving good and bad retributions based on their karmic conditions. This is all because they mistakenly take the four elements (earth, water, fire, wind) as their body and the six sense objects (form, sound, smell, taste, touch, dharma) as real. They drift along with external illusory realms day and night, never pausing to reflect. They observe fasts, recite the Buddha's name, and from birth to old age, they only worry about their family affairs not being well managed and their wealth not being satisfactory. The more they have, the more they want, and the more greedy they become, the more they feel insufficient. Although they accumulate good deeds, worship the Buddha, make offerings, and burn incense, they only hope for wealth, glory, longevity, and immortality. As soon as they do a small good deed, they have many prayers, wanting to ensure that their granaries are full of grain, their silk production doubles, their descendants bring honor to their ancestors, and their cattle and horses multiply. As soon as something goes wrong, they complain that the Buddha does not protect them, hoping to increase their wealth and happiness every day, claiming that it is the response of the heavenly dragons. Such greedy pursuit is precisely delusion, yet they say that the thought of reciting the Buddha's name to seek rebirth in the Pure Land is delusional. Isn't that a great reversal? All so-called meritorious deeds belong to conditioned phenomena, which are worldly causes with outflows, not the unconditioned path of transcendence. Buddhist disciples should contemplate this well. Today, having the opportunity to encounter the Buddha's teachings, one should investigate the root and not compete only on the branches. With a single thought of turning inward, cultivate the transcendent path, vowing to relinquish everything worldly.'

娑婆愿生凈土亦如久客在於他鄉思欲歸於故里也此愿生凈土愿作佛之心豈可比同凡夫妄想哉不見懺中雲愿我臨欲命終時盡除一切諸障礙面見彼佛阿彌陀即得往生安樂剎者是也可謂一朝踏著來時路始覺從前錯用心。

慈照宗主示唸佛人發願偈並序　九

彌陀節要云唸佛之人最急一事不善相應何以故雖云持戒唸佛不曾發心愿生凈土皆是埋頭過日自失善利大凡唸佛先要發心欲超生死往生凈土須以大愿自為主意常須唸佛早晚專心禮拜彌陀如朝帝主兩不失時日近日親心口與佛相應去佛不遠口唸心想心願見佛發深重愿決信無疑日久歲深工夫純熟自然三昧成就臨命終時彌陀接引凈土現前更願現生之內常遇善知識不值邪見師無惑我心不生懈怠若也如此唸佛深信發願是信行愿三不虧也臨終見佛即非外來儘是唯心顯現猶如種字在地逢春發生豈是外來皆從地出也今之修行亦爾唸佛信愿納在八識心地臨終發現凈土彌陀即非外來皆從自心出也偈云。

萬法從心生　　萬法從心滅　　我佛大沙門　常作如是說　　持戒無信愿　　不得生凈土　唯得人天福　　福盡受輪迴　　展轉難脫離　看經無慧眼　　不識佛深意　　後世得聰明　亂心難出離　　不如唸佛好　　現世無名利　行坐不多羅　　則是阿彌陀　　發願持戒力

【現代漢語翻譯】現代漢語譯本：發願往生娑婆世界的人，也就像長期居住在異鄉的遊子思念著要回到故鄉一樣。這種發願往生凈土、發願成佛的心，怎麼能和凡夫的妄想相比呢？沒看到懺悔文中說：『愿我臨終的時候，能夠清除一切障礙，親眼見到阿彌陀佛（Amitabha，梵語，意為無量光），立即往生到安樂的凈土』嗎？這就可以說是一旦踏上了回家的路，才發覺從前的心用錯了地方。

慈照宗主開示唸佛人發願偈並序　九

《彌陀節要》中說，唸佛的人最要緊的一件事就是要與善法相應。為什麼呢？雖然說持戒唸佛，但是如果沒有發願往生凈土的心，都是埋頭過日子，自己喪失了善的利益。大凡唸佛，首先要發心，想要超越生死，往生凈土，必須要有大愿作為自己的主意。常常要念佛，早晚專心禮拜阿彌陀佛，就像朝拜帝王一樣，兩樣都不耽誤。每天親近，心口與佛相應，離佛就不遠了。口唸心想，心裡希望見到佛，發深重的愿，堅決相信，沒有懷疑。時間久了，功夫純熟了，自然就能成就三昧（Samadhi，梵語，意為正定）。臨命終時，阿彌陀佛就會來接引，凈土就會顯現在眼前。更希望在今生能夠常常遇到善知識，不遇到邪見之師，沒有人迷惑我的心，不產生懈怠。如果能夠這樣，唸佛、深信、發願，就是信、行、愿三者都不虧缺。臨終見到佛，就不是從外面來的，完全是唯心所顯現的，就像種子種在地上，遇到春天就會發芽生長，難道是從外面來的嗎？都是從地裡長出來的。現在的修行也是這樣，唸佛的信心和願力，納入到八識（Eight Consciousnesses）的心地裡，臨終的時候就會顯現出凈土和阿彌陀佛，就不是從外面來的，都是從自己的心裡生出來的。偈語說：

『萬法從心生，萬法從心滅，我佛大沙門（Shramana，梵語，意為勤息，指佛教出家修行者），常作如是說。持戒無信愿，不得生凈土，唯得人天福，福盡受輪迴，展轉難脫離。看經無慧眼，不識佛深意，後世得聰明，亂心難出離，不如唸佛好，現世無名利，行坐不多羅（指唸佛珠），則是阿彌陀，發願持戒力。』

【English Translation】 English version: Those who aspire to be reborn in the Saha world (Saha World, refers to the world we live in, characterized by suffering) are like travelers who have long resided in foreign lands, yearning to return to their homeland. How can this aspiration to be reborn in the Pure Land and the aspiration to become a Buddha be compared to the delusions of ordinary people? Have you not seen in the repentance text: 'May I, at the moment of my death, eliminate all obstacles, see the Buddha Amitabha (Amitabha, Sanskrit, meaning infinite light), and immediately be reborn in the Land of Bliss'? This can be said that once one steps onto the path of return, one realizes that the mind was used wrongly before.

Master Cizhao's Instruction on the Vow Verse for Those Who Recite the Buddha's Name and Preface - Nine

The 'Essentials of Amitabha' states that the most urgent thing for those who recite the Buddha's name is to be in accordance with goodness. Why? Although they uphold precepts and recite the Buddha's name, if they have not made a vow to be reborn in the Pure Land, they are just burying their heads in passing days, losing their own good benefits. In general, when reciting the Buddha's name, one must first make a vow. If one wants to transcend birth and death and be reborn in the Pure Land, one must have a great vow as one's own intention. One must always recite the Buddha's name, and morning and evening, wholeheartedly prostrate to Amitabha Buddha, just like paying homage to an emperor, not missing either. Draw near every day, and the mind and mouth will be in accordance with the Buddha, and one will not be far from the Buddha. Recite with the mouth and think with the mind, hoping to see the Buddha, make a deep and weighty vow, firmly believe, and have no doubt. Over time, with pure and skilled effort, one will naturally achieve Samadhi (Samadhi, Sanskrit, meaning concentration). At the moment of death, Amitabha Buddha will come to receive you, and the Pure Land will appear before you. Furthermore, may one always encounter good teachers in this life, not encounter teachers with wrong views, may no one confuse my mind, and may I not become懈怠(xie dai, remiss). If one can do this, reciting the Buddha's name, having deep faith, and making a vow, then faith, practice, and vow will not be lacking. Seeing the Buddha at the moment of death is not something that comes from the outside, but is entirely a manifestation of the mind. It is like planting a seed in the ground, which sprouts and grows when it encounters spring. Does it come from the outside? It all comes from the ground. Cultivation now is also like this. The faith and vow of reciting the Buddha's name are stored in the field of the Eight Consciousnesses (Eight Consciousnesses), and at the moment of death, the Pure Land and Amitabha Buddha will appear, not coming from the outside, but all coming from one's own mind. The verse says:

'All dharmas arise from the mind, all dharmas cease from the mind. My Buddha, the great Shramana (Shramana, Sanskrit, meaning diligent cessation, referring to Buddhist monks and nuns), always speaks thus. Upholding precepts without faith and vow, one cannot be reborn in the Pure Land, but only obtains human and heavenly blessings. When blessings are exhausted, one undergoes reincarnation, and it is difficult to escape. Reading scriptures without the eye of wisdom, one does not recognize the Buddha's deep meaning. In future lives, one may gain intelligence, but with a disturbed mind, it is difficult to escape. It is better to recite the Buddha's name, without fame or gain in this life. Walking and sitting, not many malas (referring to prayer beads), is Amitabha. The power of making vows and upholding precepts.'

迴向生樂國　　正是合行持　　千中不失一　釋迦金口說　　彌陀親攝受　　諸佛皆護念　諸天善護持　　見此唸佛人　　與佛不相遠　應當坐道場　　轉于大法輪　　普度無邊眾　譬如貧家女　　腹孕轉輪王　　諸天常愛護　貧女自不知　　腹中有貴子　　今此唸佛人　其意亦如是　　憶佛常唸佛　　不久當成佛　諸佛善護持　　其人自不知　　我當生凈土　卻要來後世　　再得生人中　　譬如貧人家　地內有伏藏　　藏神常守護　　不令其有失　貧人自不知　　家內有寶藏　　逐日趁客作　求衣食自濟　　今此唸佛人　　其意亦如是　不知唸佛人　　具足如來藏　　自說我無分　反要生人中　　譬如病人家　　自有真妙藥　不知妙藥性　　不能自治病　　每日床枕邊　痛苦受無量　　今此唸佛人　　其意亦如是　不知唸佛心　　能滅貪瞋病　　能為大醫王　能為大寶藏　　利濟一切人　　能為大法王　覆護一切眾　　將為是凡夫　　不得生凈土　且自持齊戒　　後世愿為人　　展轉更修行　方可生彼國　　多見修行人　　常作如是說　不稱彌陀愿　　不合凈土經　　邪見障覆心　畢竟難出離　　非是他人障　　皆是自障心　今世不得生　　一蹉是百蹉　　勸汝

【現代漢語翻譯】現代漢語譯本『迴向生樂國，正是合行持，千中不失一』：將功德迴向往生極樂世界，這正是應當奉行的，千人中不會漏掉一人。『釋迦金口說，彌陀親攝受，諸佛皆護念』：這是釋迦牟尼佛（Śākyamuni Buddha）親口宣說的，阿彌陀佛（Amitābha）親自接引，十方諸佛都加以護念。『諸天善護持，見此唸佛人，與佛不相遠』：諸天神眾善加守護，見到唸佛之人，此人與佛陀的距離並不遙遠。『應當坐道場，轉于大法輪，普度無邊眾』：這樣的人應當坐在菩提道場，轉動正法法輪，普度無量無邊的眾生。『譬如貧家女，腹孕轉輪王，諸天常愛護』：譬如貧窮人家的女子，懷有轉輪聖王（cakravartin）的孩子，諸天神眾常常愛護她。『貧女自不知，腹中有貴子，今此唸佛人，其意亦如是』：貧女自己不知道，腹中懷有尊貴的孩子，現在這些唸佛之人，他們的處境也是如此。『憶佛常唸佛，不久當成佛，諸佛善護持，其人自不知』：憶念佛陀，常常唸佛，不久之後就將成佛，十方諸佛善加護持，但這個人自己卻不知道。『我當生凈土，卻要來後世，再得生人中』：我應當往生凈土，卻想著要到來世，再次投生到人間。『譬如貧人家，地內有伏藏，藏神常守護，不令其有失』：譬如貧窮的人家，地下埋藏著寶藏，守護寶藏的神靈常常守護著，不讓它丟失。『貧人自不知，家內有寶藏，逐日趁客作，求衣食自濟』：貧窮的人自己不知道，家中藏有寶藏，每天奔波勞作，爲了尋求衣食來養活自己。『今此唸佛人，其意亦如是，不知唸佛人，具足如來藏』：現在這些唸佛之人，他們的處境也是如此，不知道唸佛之人，具足如來藏（Tathāgatagarbha）。『自說我無分，反要生人中，譬如病人家，自有真妙藥』：自己說我沒有成佛的份，反而想要投生到人間，譬如生病的人家，自己有真正的靈丹妙藥。『不知妙藥性，不能自治病，每日床枕邊，痛苦受無量』：不知道靈丹妙藥的藥性，不能自己醫治疾病，每天在床邊，遭受無量的痛苦。『今此唸佛人，其意亦如是，不知唸佛心，能滅貪瞋病』：現在這些唸佛之人，他們的處境也是如此，不知道唸佛之心，能夠滅除貪婪、嗔恨的疾病。『能為大醫王，能為大寶藏，利濟一切人，能為大法王』：能夠成為偉大的醫生，能夠成為巨大的寶藏，利益救濟一切人，能夠成為偉大的法王。『覆護一切眾，將為是凡夫，不得生凈土』：覆蓋保護一切眾生，卻認為自己是凡夫俗子，不能往生凈土。『且自持齊戒，後世愿為人，展轉更修行，方可生彼國』：姑且自己持齋守戒，來世希望做人，輾轉繼續修行，才可以往生到極樂凈土。『多見修行人，常作如是說，不稱彌陀愿，不合凈土經』：常常看到修行人，常常這樣說，不符合阿彌陀佛（Amitābha）的願力，不符合凈土經典。『邪見障覆心，畢竟難出離，非是他人障，皆是自障心』：邪見障礙覆蓋內心，最終難以脫離輪迴，這不是他人的障礙，都是自己障礙自己的心。『今世不得生，一蹉是百蹉，勸汝』：今生不能往生，一旦錯過就是百次錯過，勸你啊！

【English Translation】 English version 'Returning merit to the Land of Bliss, is precisely the right practice; among a thousand, not one is lost': Dedicating merit towards rebirth in the Land of Ultimate Bliss, this is exactly what should be practiced; among a thousand people, not one will be missed. 'Śākyamuni spoke with golden mouth, Amitābha personally receives, all Buddhas protect and remember': This is what Śākyamuni Buddha (Śākyamuni Buddha) personally proclaimed, Amitābha (Amitābha) personally receives and guides, and all Buddhas in the ten directions protect and remember. 'All devas kindly protect and uphold; seeing this Buddha-reciting person, is not far from the Buddha': All the gods and deities kindly protect and uphold; seeing this person who recites the Buddha's name, this person is not far from the Buddha. 'Should sit in the Bodhi-field, turn the great Dharma wheel, universally liberate boundless beings': Such a person should sit in the Bodhi-field, turn the wheel of the great Dharma, and universally liberate immeasurable and boundless beings. 'Like a poor woman, pregnant with a Chakravartin King, the devas always love and protect': Like a woman from a poor family, pregnant with a Chakravartin King (cakravartin), the gods and deities always love and protect her. 'The poor woman does not know, in her womb is a noble child; now this Buddha-reciting person, their situation is also like this': The poor woman herself does not know that in her womb is a noble child; now these people who recite the Buddha's name, their situation is also like this. 'Remember the Buddha, constantly recite the Buddha, soon will become a Buddha; all Buddhas kindly protect and uphold, but the person themselves does not know': Remember the Buddha, constantly recite the Buddha, soon they will become a Buddha; all Buddhas kindly protect and uphold, but the person themselves does not know. 'I should be born in the Pure Land, but want to come to the next life, to be reborn among humans again': I should be born in the Pure Land, but I am thinking of coming to the next life, to be reborn among humans again. 'Like a poor family, under the ground is a hidden treasure; the treasure spirit constantly protects, not allowing it to be lost': Like a poor family, under the ground is a hidden treasure; the spirit guarding the treasure constantly protects it, not allowing it to be lost. 'The poor person themselves does not know, in their home is a treasure; day by day they rush to work as a laborer, seeking food and clothing to support themselves': The poor person themselves does not know that in their home is a treasure; day by day they rush to work as a laborer, seeking food and clothing to support themselves. 'Now this Buddha-reciting person, their situation is also like this; not knowing that the Buddha-reciting person, is fully endowed with the Tathāgatagarbha': Now these people who recite the Buddha's name, their situation is also like this; not knowing that the Buddha-reciting person is fully endowed with the Tathāgatagarbha (Tathāgatagarbha). 'Saying themselves that they have no share, instead wanting to be born among humans; like a sick family, having true and wonderful medicine': Saying themselves that they have no share in becoming a Buddha, instead wanting to be born among humans; like a sick family, having true and wonderful medicine. 'Not knowing the nature of the wonderful medicine, unable to cure their own illness; every day by the bedside, suffering immeasurable pain': Not knowing the nature of the wonderful medicine, unable to cure their own illness; every day by the bedside, suffering immeasurable pain. 'Now this Buddha-reciting person, their situation is also like this; not knowing that the Buddha-reciting mind, can extinguish the illness of greed and hatred': Now these people who recite the Buddha's name, their situation is also like this; not knowing that the Buddha-reciting mind can extinguish the illness of greed and hatred. 'Can be a great physician king, can be a great treasure, benefiting and saving all people; can be a great Dharma king': Can be a great physician king, can be a great treasure, benefiting and saving all people; can be a great Dharma king. 'Covering and protecting all beings, considering themselves to be ordinary people, unable to be born in the Pure Land': Covering and protecting all beings, but considering themselves to be ordinary people, unable to be born in the Pure Land. 'For now, just uphold precepts and fast, in the next life wishing to be a human, turning and continuing to cultivate, then can be born in that land': For now, just uphold precepts and fast, in the next life wishing to be a human, turning and continuing to cultivate, then can be born in that land. 'Often seeing practitioners, constantly saying such things, not according with Amitābha's vows, not in accordance with the Pure Land sutras': Often seeing practitioners, constantly saying such things, not in accordance with Amitābha's (Amitābha) vows, not in accordance with the Pure Land sutras. 'Wrong views obstruct and cover the mind, ultimately difficult to escape; not an obstruction from others, all is self-obstructing mind': Wrong views obstruct and cover the mind, ultimately difficult to escape; not an obstruction from others, all is self-obstructing mind. 'In this life not being able to be born, one mistake is a hundred mistakes, I advise you': In this life not being able to be born, one mistake is a hundred mistakes, I advise you!

修行人　信我如來說　　佛無不實語　　豈是虛誑言　但當自精勤　　一心求凈土　　因風吹於火　用力不消多　　幸有唸佛心　　回愿超三界　逢寶不取寶　　遇食受飢寒　　咄哉大丈夫　不見真實意　　我今略勸贊　　展轉傳與人　代我廣流通　　作于如來使　　真是諸佛子　真名報佛恩　　普愿如說行　　同生極樂國

天臺智者大師勸人專修凈土　十

設問曰諸佛菩薩以大悲為業若欲救度眾生祇應愿生三界於五濁三塗中救苦眾生因何求生凈土自安其身舍離眾生則是無大慈悲專為自利障菩提道○答曰菩薩有二種一者久修行菩薩道得無生忍者實當斯責二者未得已還及初發心凡夫凡夫菩薩者要須常不離佛忍力成就方堪處三界內于惡世中救苦眾生故智度論云具縛凡夫有大悲心願生惡世救苦眾生者無有是處何以故惡世界煩惱強自無忍力心隨境轉聲色所縛自墮三塗焉能救眾生假令得生人中聖道難得或因持戒修福得生人中得作國王大臣富貴自在縱遇善知識不肯信用貪迷放逸廣造眾罪乘此惡業一入三塗經無量劫從地獄出受貧賤身若不逢善知識還墮地獄如此輪迴至於今日人人皆如是此名難行道也故維摩經云自疾不能救而能救諸疾人無有是處又智度論云譬如二人各有親屬為水所溺一人情急直入水救為無方

【現代漢語翻譯】現代漢語譯本修行人：應當相信我如來所說，佛的話語真實不虛，怎麼會是虛假的謊言呢？只需自己精進努力，一心求生凈土。就像風吹向火焰，不用費太多力氣。慶幸有唸佛的心，迴向發願超越三界。遇到寶物不去取，遇到食物寧願忍受飢寒。唉，大丈夫啊，不明白真實的意義。我現在略微勸勉讚歎，輾轉相傳給他人，代替我廣泛流通，作為如來的使者，這才是諸佛的真子。這才是真正報答佛恩。普遍希望大家如佛所說去實行，一同往生極樂世界。

天臺智者大師勸人專修凈土（十）

設問：諸佛菩薩以大悲心為事業，如果想要救度眾生，只應該發願往生三界，在五濁（指劫濁、見濁、煩惱濁、眾生濁、命濁）三塗（指地獄道、餓鬼道、畜生道）中救度受苦的眾生，為何要求生凈土，自己安樂其身，捨棄眾生呢？這是沒有大慈悲心，專門為自己利益，障礙菩提道。回答：菩薩有兩種，一種是久遠修習菩薩道，得到無生法忍（對一切法不生不滅的真理，能夠安住忍可）的人，確實應當受到這樣的責備。另一種是未得無生法忍以及初發心的凡夫。凡夫菩薩必須常常不離開佛，忍力成就，才能在三界內，在惡世中救度受苦的眾生。所以《智度論》說：『被煩惱束縛的凡夫，有大悲心，發願往生惡世救度受苦眾生，沒有這樣的道理。』為什麼呢？因為惡世界煩惱強烈，自己沒有忍耐的力量，心隨外境轉變，被聲色所束縛，自己墮入三塗，怎麼能救度眾生？假如能夠投生人道，聖道難以獲得，或者因為持戒修福，得以投生人道，能夠做國王大臣，富貴自在，即使遇到善知識，也不肯相信任用，貪戀迷惑放縱，廣泛造作各種罪業，憑藉這些惡業一旦墮入三塗，經過無量劫，從地獄出來，受貧賤之身，如果不遇到善知識，還會墮入地獄，如此輪迴直到今天，人人都是這樣。這叫做難行道啊。所以《維摩經》說：『自己的疾病都不能救治，卻能救治其他人的疾病，沒有這樣的道理。』又《智度論》說：『譬如兩個人，各有親屬被水淹沒，一人情急直接跳入水中救人，因為沒有方法

【English Translation】 English version Practitioner: Believe in what I, the Tathagata (如來, one of the titles of a Buddha), say; the Buddha's words are true and not false, how could they be deceptive lies? Just be diligent and strive, wholeheartedly seeking rebirth in the Pure Land. Like wind blowing on a fire, it doesn't take much effort. Fortunately, there is the mind of reciting the Buddha's name, dedicating the vow to transcend the Three Realms (三界, the realm of desire, the realm of form, and the formless realm). Encountering treasures, do not take them; encountering food, rather endure hunger and cold. Alas, great man, Not understanding the true meaning. I now briefly exhort and praise, passing it on to others, Replacing me in widely circulating it, acting as the Tathagata's messenger, this is truly the Buddha's true child. This is truly repaying the Buddha's kindness. May everyone universally practice as the Buddha said, and be reborn together in the Land of Ultimate Bliss (極樂世界).

Great Master Zhiyi (智者大師) of Tiantai (天臺) encourages people to exclusively cultivate the Pure Land (凈土) - Ten

Question: The Buddhas and Bodhisattvas take great compassion as their work. If they want to save sentient beings, they should only vow to be born in the Three Realms, to save suffering beings in the Five Turbidities (五濁, the turbidity of the age, views, afflictions, beings, and life) and the Three Evil Paths (三塗, hell realm, hungry ghost realm, and animal realm). Why seek rebirth in the Pure Land, to be at peace oneself, abandoning sentient beings? This is without great compassion, solely for one's own benefit, obstructing the path to Bodhi (菩提, enlightenment). Answer: Bodhisattvas are of two kinds. One is those who have long cultivated the Bodhisattva path and attained the non-origination forbearance (無生法忍, acceptance of the non-arising of all dharmas), they should indeed be blamed. The other is those who have not yet attained it, as well as newly aspiring ordinary people. Ordinary Bodhisattvas must constantly not be apart from the Buddha, and only when the power of forbearance is accomplished can they be in the Three Realms, saving suffering beings in the evil world. Therefore, the Mahaprajnaparamita Sastra (智度論) says: 'An ordinary person bound by afflictions, with great compassion, vowing to be born in the evil world to save suffering beings, there is no such thing.' Why? Because the afflictions of the evil world are strong, and one does not have the power of forbearance. The mind follows the environment and is bound by sights and sounds, falling into the Three Evil Paths oneself, how can one save sentient beings? Even if one is born in the human realm, the holy path is difficult to attain. Or, because of upholding precepts and cultivating blessings, one is able to be born in the human realm, able to be a king, minister, rich and noble, and free. Even if one encounters a good teacher, one is unwilling to believe and trust, greedy and deluded, widely creating all kinds of sins. Relying on these evil karmas, once one falls into the Three Evil Paths, after countless kalpas (劫, eons), coming out of hell, one receives a poor and lowly body. If one does not encounter a good teacher, one will still fall into hell. Reincarnating like this until today, everyone is like this. This is called the difficult path. Therefore, the Vimalakirti Sutra (維摩經) says: 'One cannot even cure one's own illness, yet is able to cure the illnesses of others, there is no such thing.' Also, the Mahaprajnaparamita Sastra says: 'For example, two people, each has relatives drowned by water, one person in a hurry directly jumps into the water to save them, because there is no method

便力故彼此俱沒一人有方便往取船筏乘之救接悉皆得脫水溺之難新發意菩薩亦復如是未得忍力不能救眾生為此常須近佛得無生忍已方能救眾生如得船者又論云譬如嬰兒不得離母或墮坑井渴乳而死又如鳥子翅羽未成秪得依樹附枝不能遠去翅翮成就方能飛空自在無礙凡夫無力唯得專念阿彌陀佛使成三昧以業成故臨終斂念得生決定不疑見彌陀佛證無生忍已還來三界乘無生忍船救苦眾生廣施佛事任意自在故論雲遊戲地獄行者生彼國已得無生忍還入生死國中教化地獄救苦眾生以是因緣宜用專修凈土求愿往生諸仁者愿識其教故十住婆沙論名易行道也。

永明壽禪師戒無證悟人勿輕凈土十一

或問曰但見性悟道便超生死何用繫念彼佛求生他方○答曰真修行人應自審察如人飲水冷暖自知今存龜鑑以破多惑諸仁者當觀自己行解實得見性悟道受如來記紹祖師位能如馬鳴龍樹否得無礙辯才證法華三昧能如天臺智者否宗說皆通行解兼修能如忠國師否此諸大士皆明垂言教深勸往生蓋是自利利他豈肯懼人自懼況大雄讚歎金口丁寧希從昔賢恭稟佛來定不謬誤也仍往生傳所載古今高士事蹟顯著非一宜勤觀覽以自照知又當自度臨命終時生死去住定得自在否自無始以來惡業重障定不現前否此一報身定脫輪迴否三塗惡道異類中行出沒自由定無苦惱

【現代漢語翻譯】現代漢語譯本：因為自身力量的緣故，彼此都沉沒水中。如果有一個人有方便之法，去取來船筏，乘坐它來救助接應，所有人都能夠脫離被水淹沒的災難。新發意的菩薩也是這樣，沒有得到忍辱的力量，就不能救度眾生。因此，常常需要親近佛，得到無生法忍之後，才能救度眾生，就像得到船筏的人一樣。又，《十住毗婆沙論》中說，譬如嬰兒不能離開母親，否則會掉入坑井，因為飢渴而死。又如小鳥，翅膀羽毛還沒有長成，只能依靠樹木的枝條，不能夠遠去。翅膀羽毛長成之後，才能在空中自由自在地飛翔，沒有阻礙。凡夫沒有力量，只能專心念誦阿彌陀佛，使之成就三昧。因為業力的緣故，臨終時收攝心念，就能夠往生，決定不會懷疑，見到阿彌陀佛，證得無生法忍之後，再回來三界，乘坐無生法忍之船，救度受苦的眾生，廣泛地施行佛事，任意自在。所以，《十住毗婆沙論》中說，『遊戲地獄行者，生到彼國之後，得到無生法忍，再回到生死之國中，教化地獄的眾生，救度他們的苦難。』因為這個因緣，應該專修凈土，求愿往生。諸位仁者，希望認識其中的教義，所以《十住毗婆沙論》名為易行道。

永明延壽禪師勸誡沒有證悟的人不要輕視凈土（十一）

有人問：『只要見性悟道，便能超越生死，為什麼還要繫念阿彌陀佛，求生西方極樂世界呢？』答：『真正的修行人應該自己審察，就像人喝水，是冷是暖自己知道。現在存留龜鑑，用來破除眾多的疑惑。諸位仁者，應當觀察自己，修行和理解是否真正地見性悟道，接受如來的授記，繼承祖師的地位，能夠像馬鳴菩薩（Aśvaghoṣa）、龍樹菩薩（Nāgārjuna）那樣嗎？得到無礙的辯才，證得法華三昧，能夠像天臺智者大師那樣嗎？宗門和教理都通達，修行和理解兼備，能夠像忠國師那樣嗎？』這些大士都明白地留下言教，深深地勸導往生凈土，這正是爲了自利利他，怎麼會害怕別人，自己反而害怕呢？況且釋迦牟尼佛（Śākyamuni）讚歎，金口叮嚀，希望我們傚法昔日的賢人，恭敬地稟承佛的教誨，一定不會有錯。而且《往生傳》所記載的古今高士的事蹟非常顯著，不止一個，應該勤加觀看，用來自我對照了解。又應當自己衡量，臨命終時，生死去留是否一定能夠自在？從無始以來所造的惡業重障，是否一定不會現前？這一報身是否一定能夠脫離輪迴？三塗惡道，在不同的種類中行走，出沒是否自由，是否一定沒有苦惱？

【English Translation】 English version: Because of their own weakness, they all sink in the water. If one person has a convenient method to fetch a boat and raft, and uses it to rescue and assist, everyone can escape the difficulty of drowning. Newly initiated Bodhisattvas are also like this; without obtaining the power of forbearance (kṣānti), they cannot save sentient beings. Therefore, one must always be near the Buddha, and only after obtaining the non-origination forbearance (anutpattika-dharma-kṣānti) can one save sentient beings, just like someone who has obtained a boat. Furthermore, the Daśabhūmika-vibhāṣā-śāstra states, 'For example, an infant cannot leave its mother, otherwise it will fall into a pit and die of thirst. Also, like a young bird whose wings and feathers have not yet developed, it can only rely on the branches of trees and cannot go far. Only when its wings and feathers are fully developed can it fly freely in the sky without hindrance.' Ordinary people have no strength and can only single-mindedly recite Amitābha Buddha (Amitābha), causing it to achieve samādhi. Because of the power of karma, at the time of death, gathering their thoughts, they will be reborn without doubt, see Amitābha Buddha, and after attaining the non-origination forbearance, they will return to the triple world, riding the boat of non-origination forbearance to save suffering sentient beings, widely performing Buddhist activities, freely and unhindered. Therefore, the Daśabhūmika-vibhāṣā-śāstra states, 'Those who play in hell, after being born in that country, obtain the non-origination forbearance and return to the country of birth and death to teach the beings in hell and save them from their suffering.' Because of this cause and condition, one should diligently cultivate the Pure Land and seek rebirth. All of you, virtuous ones, wish to understand its teachings, therefore the Daśabhūmika-vibhāṣā-śāstra is called the Easy Path.

Chan Master Yongming Yanshou's Admonition Against Those Without Enlightenment Lightly Regarding the Pure Land (11)

Someone asks: 'If one can transcend birth and death simply by seeing one's nature and attaining enlightenment, why bother focusing one's mind on that Buddha and seeking rebirth in another land?' The answer is: 'A true practitioner should examine themselves, just as one knows whether water is hot or cold by drinking it. Now, let us preserve this mirror of wisdom to dispel many doubts. All of you, virtuous ones, should observe yourselves. Have your practice and understanding truly attained seeing your nature and enlightenment, receiving the prediction of the Tathagata (Tathāgata), inheriting the position of the Patriarch, and being able to be like Aśvaghoṣa (Aśvaghoṣa) and Nāgārjuna (Nāgārjuna)? Have you obtained unobstructed eloquence and attained the Lotus Samādhi, being able to be like the Great Master Zhiyi of Tiantai? Are you proficient in both the doctrinal and practical aspects, and do you cultivate both understanding and practice, being able to be like National Teacher Zhong? These great beings all clearly left behind teachings, deeply exhorting rebirth in the Pure Land. This is precisely for the benefit of oneself and others. How could they fear others and fear themselves instead? Moreover, Śākyamuni Buddha (Śākyamuni) praised and earnestly exhorted, hoping that we would emulate the virtuous ones of the past, respectfully receiving the Buddha's teachings, which certainly would not be wrong. Furthermore, the Biographies of Rebirth record the prominent deeds of eminent people throughout history, not just one. You should diligently observe them to understand yourselves. You should also measure yourselves. At the time of death, will you certainly be able to be at ease in going and staying? Will the heavy obstacles of evil karma from beginningless time certainly not appear? Will this retribution body certainly be able to escape reincarnation? In the three evil paths, walking among different species, will you be free in coming and going, and will you certainly be without suffering?'

否天上人間十方世界隨意寄託定無滯礙否若其未也莫以一時貢高卻致永劫沉淪自失善利將復尤誰嗚呼哀哉何嗟及矣○四料揀云一曰有禪無凈土十人九錯路陰境若現前瞥爾隨他去謂單明理性不願往生流轉娑婆則有退墮之患陰境者于禪定中陰魔發現也如楞嚴經所明於五陰境起五十種魔事其人初不覺知魔著亦言自得無上涅槃迷惑無知墮無間獄者是也二曰無禪有凈土萬修萬人去但得見彌陀何愁不開悟謂未明理性但願往生乘佛力故決定無疑三曰有禪有凈土猶如戴角虎現世為人師來生作佛祖既深達佛法故可為人天師又發願往生速登不退可謂腰纏十萬貫騎鶴上楊州四曰無禪無凈土鐵床並銅柱萬劫與千生沒個人依怙既不明佛理又不願往生永劫沉淪何由出離諸仁者欲超生死速證菩提於此四種擇善行之。

長蘆賾禪師勸參禪人兼修凈土　十二

夫以念爲念以生為生者常見之所失也以無念為無念以無生為無生者邪見之所惑也念而無念生而無生者第一義諦也是以實際理地不受一塵則上無諸佛之可念下無凈土之可生佛事門中不捨一法則總攝諸根蓋有唸佛三昧還源要術示開往生一門所以終日唸佛而不乖于無念熾然往生而不乖于無生故能凡聖各住自位而感應道交東西不相往來而神遷凈域故經云若人聞說阿彌陀佛執持名號乃至是人終時心不

【現代漢語翻譯】現代漢語譯本天上人間以及十方世界，是否可以隨意寄託，並且沒有任何阻礙？如果還不能做到，不要因為一時的貢高我慢，導致永劫的沉淪，喪失了善的利益，將來又能責怪誰呢？唉，可悲啊！到那時後悔也來不及了。

四料揀說：第一種，有禪無凈土，十個人有九個走錯路。如果在禪定中陰境顯現，一旦被迷惑就跟隨它去了。這是說只明白理性，卻不願往生西方極樂世界，這樣就會有退墮的隱患。陰境，指的是在禪定中陰魔發現。就像《楞嚴經》所說的那樣，在五陰境中產生五十種魔事，那人起初不覺察，被魔所迷惑，還說自己得到了無上的涅槃，迷惑無知，墮入無間地獄，就是這種情況。第二種，無禪有凈土，一萬個人修行，一萬個人都能往生。只要能見到阿彌陀佛（Amitabha，梵語，意為無量光、無量壽），還愁不能開悟嗎？這是說雖然沒有明白理性，但是願意往生西方極樂世界，憑藉佛的力量，必定能夠往生。第三種，有禪有凈土，就像戴了角的老虎，現世可以做人的老師，來世可以做佛的祖師。既能深刻地通達佛法，所以可以做人天的老師，又發願往生西方極樂世界，迅速地登上不退轉的境界，真可謂是腰纏萬貫，騎鶴下揚州。第四種，無禪無凈土，等待他的將是鐵床和銅柱（地獄刑具），萬劫千生都沒有人可以依靠。既不明白佛理，又不願往生西方極樂世界，永劫沉淪，怎麼能夠出離呢？各位仁者，想要超越生死，迅速證得菩提，就要在這四種情況中選擇好的去實行。

長蘆賾禪師勸勉參禪的人兼修凈土（凈土法門）十二：

如果把念頭當作念頭，把生當作生，這是常見（執著于有）的過失。如果把無念當作無念，把無生當作無生，這是邪見（執著于空）的迷惑。念而無念，生而無生，才是第一義諦。因此，在實際理地上，不接受一絲塵埃，那麼向上沒有諸佛可以去念，向下沒有凈土可以去生。但是在佛事門中，不捨棄任何一個法則，才能總攝諸根。大概是因為有唸佛三昧（Samadhi，梵語，意為正定）和還源要術，才開示了往生西方極樂世界的一扇門。所以終日唸佛，卻不違背無念的境界；熾盛地往生西方極樂世界，卻不違背無生的境界。因此能夠使凡夫和聖人各自安住于自己的位置，而感應道交；東西兩方不互相往來，而神識已經遷移到清凈的國土。所以經中說，如果有人聽說了阿彌陀佛（Amitabha，梵語，意為無量光、無量壽），執持他的名號，乃至這個人臨終的時候，心不...

【English Translation】 English version Are the heavens, the human realm, and the ten directions of the world free to be entrusted to at will, without any hindrance? If this is not yet the case, do not, because of temporary arrogance, lead to eternal sinking, losing the benefits of goodness. Who will you blame in the future? Alas, how sad! It will be too late for regret then.

The Four Selections say: First, 'With Chan (Zen Buddhism) but without Pure Land, nine out of ten people go astray. If the realm of Yin appears in meditation, one will follow it at a glance.' This refers to those who only understand rationality but are unwilling to be reborn in the Western Pure Land, thus having the hidden danger of regression. The realm of Yin refers to the emergence of Yin demons in meditation. As the Surangama Sutra explains, fifty kinds of demonic events arise in the realm of the five skandhas (form, feeling, perception, mental formations, and consciousness), and the person initially does not realize that they are being possessed by demons, even claiming to have attained unsurpassed Nirvana (liberation), being confused and ignorant, and falling into the Avici Hell (the lowest level of hell). This is the situation. Second, 'Without Chan but with Pure Land, ten thousand people practice and ten thousand people are reborn. As long as one sees Amitabha (Amitabha, Sanskrit, meaning immeasurable light, immeasurable life), why worry about not being enlightened?' This refers to those who, although not understanding rationality, are willing to be reborn in the Western Pure Land, and by relying on the power of the Buddha, they will surely be reborn. Third, 'With Chan and with Pure Land, it is like a tiger with horns. In this life, one can be a teacher of humans, and in the next life, one can be an ancestor of Buddhas.' One can deeply understand the Dharma (teachings of the Buddha), so one can be a teacher of humans and devas (gods), and one also vows to be reborn in the Western Pure Land, quickly ascending to the state of non-retrogression. It can be said to be like having ten thousand strings of cash and riding a crane down to Yangzhou (a metaphor for a carefree and prosperous life). Fourth, 'Without Chan and without Pure Land, one will face iron beds and copper pillars (instruments of torture in hell), and for ten thousand kalpas (eons) and thousands of lives, there will be no one to rely on.' One neither understands Buddhist principles nor is willing to be reborn in the Western Pure Land, so one will sink into eternal suffering. How can one escape? All of you, if you want to transcend birth and death and quickly attain Bodhi (enlightenment), you must choose the good one among these four situations and practice it.

Chan Master Changlu Ze's Exhortation to Chan Practitioners to Also Cultivate Pure Land (Pure Land Buddhism) Twelve:

To take thought as thought and birth as birth is the mistake of common views (attachment to existence). To take no-thought as no-thought and no-birth as no-birth is the delusion of heretical views (attachment to emptiness). To think without thinking and to be born without being born is the First Principle. Therefore, in the realm of actual principle, not a single speck of dust is accepted, so upwards there are no Buddhas to think of, and downwards there is no Pure Land to be born into. But in the gate of Buddhist affairs, not abandoning any single principle is to encompass all the senses. It is probably because there is the Samadhi (Samadhi, Sanskrit, meaning concentration) of Buddha-recitation and the essential technique of returning to the source that the door to rebirth in the Western Pure Land is opened. Therefore, reciting the Buddha's name all day long does not contradict the state of no-thought; being reborn in the Western Pure Land fervently does not contradict the state of no-birth. Therefore, it is possible for ordinary people and sages to each abide in their own positions, and for the response and interaction to occur; the East and West do not travel to each other, but the consciousness has already moved to the pure land. Therefore, the sutra says, 'If a person hears of Amitabha (Amitabha, Sanskrit, meaning immeasurable light, immeasurable life) and holds onto his name, even at the time of their death, their mind will not...'

顛倒即得往生阿彌陀佛極樂國土嗟乎淺信之人橫生疑謗則不信諸佛誠言不信往生凈土豈不甚迷哉若信佛言而生凈土者則累系之業不能絆劫燒之火不能焚謝人間之八苦無天上之五衰尚無惡道之名何況有實經云彼國眾生無有眾苦但受諸樂故名極樂今以娑婆對而比之此則血肉形軀有生皆苦彼則蓮華化生無生苦也此則時序代謝衰老日侵彼則寒暑不遷無老苦也此則四大難調多生病患彼則化體香潔無病苦也此則七十者希無常迅速彼則壽命無量無死苦也此則親情愛戀有愛必離彼無父母妻子無愛別離苦也此則仇敵冤仇有冤必會彼則上善聚會無冤憎會苦也此或困苦飢寒貪求不足彼皆衣食珍寶受用現成此或丑穢形骸根多缺漏彼則端嚴相貌體有光明此則輪轉生死彼則永證無生此則丘陵坑坎荊棘為林土石諸山穢惡充滿彼則黃金為地寶樹參天樓聳七珍華敷四色此則雙林已滅龍華未來彼則阿彌陀佛現在說法此則觀音勢至徒仰嘉名彼則與二上人親為勝友此則群魔外道惱亂正修彼則佛化一統魔外絕蹤此則媚色妖淫迷惑行者彼則正報清凈實無女人此則惡獸魑魅交扇邪聲彼則水鳥樹林咸宣妙法二土較量境緣迥別而樂邦之勝其數無窮未暇悉舉也是以了義大乘無不指歸凈土前賢后聖自他皆愿往生凡欲度人先須自唸佛也嗚呼人無遠慮必有近憂一失人身萬劫難復故率

【現代漢語翻譯】現代漢語譯本：如果有人認為顛倒夢想就能往生到阿彌陀佛（Amitabha，音譯，意為無量光佛）的極樂國土，那真是可悲啊！那些淺薄輕信的人橫加懷疑誹謗，不相信諸佛的真實教誨，不相信往生凈土，豈不是非常迷惑嗎？如果相信佛的教誨而發願往生凈土，那麼累世的業力就不能束縛，劫火也不能焚燒。可以免除人間的八苦，沒有天上的五衰，甚至沒有惡道的名稱，更何況有實際的苦難呢？經中說：『彼國眾生，無有眾苦，但受諸樂，故名極樂。』（《阿彌陀經》中的語句，意為極樂世界沒有痛苦，只有快樂，所以叫做極樂世界）現在用娑婆世界（Saha，音譯，意為堪忍世界，即我們所處的世界）來對比，這裡血肉之軀有生就有苦，而極樂世界是蓮花化生，沒有生苦；這裡時序更替，衰老一天天逼近，而極樂世界寒暑不遷移，沒有老苦；這裡四大不調，多生疾病，而極樂世界化生之體清凈香潔，沒有病苦；這裡七十歲都很少見，無常迅速到來，而極樂世界壽命無量，沒有死苦；這裡親情愛戀，有愛就有離別，而極樂世界沒有父母妻子，沒有愛別離苦；這裡仇敵冤家，有冤必會相遇，而極樂世界都是上善之人聚會，沒有冤憎會苦；這裡或者困苦飢寒，貪求不足，而極樂世界衣食珍寶，受用現成；這裡或者醜陋形骸，六根多有缺漏，而極樂世界端莊相貌，身體有光明；這裡輪轉生死，而極樂世界永遠證得無生；這裡丘陵坑坎，荊棘成林，土石諸山，穢惡充滿，而極樂世界黃金為地，寶樹參天，樓閣聳立，七寶莊嚴，蓮花開放，四色輝映；這裡釋迦摩尼佛（Sakyamuni，音譯，佛教創始人）已經涅槃，彌勒佛（Maitreya，音譯，未來佛）尚未降生，而極樂世界阿彌陀佛現在正在說法；這裡觀世音菩薩（Avalokitesvara，音譯，具有大慈悲的菩薩）和大勢至菩薩（Mahasthamaprapta，音譯，代表智慧之光的菩薩）只是仰慕其名，而極樂世界可以與這兩位大菩薩親近，成為殊勝的朋友；這裡群魔外道惱亂正法修行，而極樂世界佛法教化統一，魔外絕跡；這裡妖艷的姿色迷惑修行之人，而極樂世界正報清凈，沒有女人；這裡惡獸魑魅交相鼓動邪惡的聲音，而極樂世界水鳥樹林都在宣揚微妙的佛法。兩個世界的比較，境緣迥然不同，而極樂世界的殊勝之處，其數量無窮無盡，無法一一列舉。因此，了義大乘（指究竟圓滿的佛法）無不指向凈土，前賢后聖，無論自度度人，都發愿往生。凡是想要度化他人，首先要自己唸佛啊！唉！人沒有長遠的考慮，必定會有眼前的憂患。一旦失去人身，萬劫都難以恢復。所以要遵循……

【English Translation】 English version: How lamentable it is that some believe attaining rebirth in the Pure Land of Amitabha (Amitabha, transliteration, meaning immeasurable light) is as simple as inverting one's deluded thoughts! Alas, those of shallow faith give rise to doubts and slanders, disbelieving the sincere words of all Buddhas and the possibility of rebirth in the Pure Land. Are they not utterly deluded? If one believes in the Buddha's words and aspires to be reborn in the Pure Land, then the accumulated karma of countless lifetimes cannot bind them, and the fires of the kalpa cannot burn them. They will be freed from the eight sufferings of the human realm, devoid of the five signs of decay in the heavens, and even the names of the evil paths will be absent, let alone the actual suffering. The sutra says: 'In that land, beings experience no suffering, only joy, hence it is called the Land of Utmost Bliss.' (Statement from the Amitabha Sutra, meaning the Pure Land has no suffering, only joy, so it is called the Land of Utmost Bliss) Now, comparing it to the Saha world (Saha, transliteration, meaning the world of endurance, i.e., the world we inhabit), here, the fleshly body experiences suffering from birth, while in the Pure Land, one is born from a lotus flower, free from the suffering of birth; here, seasons change, and aging encroaches daily, while in the Pure Land, cold and heat do not alter, free from the suffering of old age; here, the four elements are imbalanced, causing frequent illnesses, while in the Pure Land, the transformed body is pure and fragrant, free from the suffering of illness; here, seventy years is a rare lifespan, and impermanence arrives swiftly, while in the Pure Land, life is immeasurable, free from the suffering of death; here, familial love is accompanied by inevitable separation, while in the Pure Land, there are no parents or spouses, free from the suffering of separation from loved ones; here, enemies and adversaries inevitably meet, while in the Pure Land, only the most virtuous gather, free from the suffering of encountering those one hates; here, one may suffer from poverty and hunger, with insatiable desires, while in the Pure Land, clothing, food, and treasures are readily available; here, one may have an ugly form with many deficient faculties, while in the Pure Land, one possesses a dignified appearance with a radiant body; here, one is trapped in the cycle of birth and death, while in the Pure Land, one eternally attains non-birth; here, there are hills, pits, and thorny forests, with mountains of earth and stone, filled with filth and evil, while in the Pure Land, the ground is made of gold, with jeweled trees reaching the sky, pavilions standing tall, adorned with the seven treasures, and lotuses blooming in four colors; here, Sakyamuni Buddha (Sakyamuni, transliteration, the founder of Buddhism) has already passed into nirvana, and Maitreya Buddha (Maitreya, transliteration, the future Buddha) has not yet descended, while in the Pure Land, Amitabha Buddha is currently teaching the Dharma; here, one can only admire the names of Avalokitesvara (Avalokitesvara, transliteration, the Bodhisattva of great compassion) and Mahasthamaprapta (Mahasthamaprapta, transliteration, the Bodhisattva representing the light of wisdom), while in the Pure Land, one can be close to these two great Bodhisattvas and become their esteemed friend; here, demons and heretics disturb the practice of the true Dharma, while in the Pure Land, the Buddha's teachings are unified, and demons and heretics are nowhere to be found; here, seductive beauty deludes practitioners, while in the Pure Land, the karmic reward is pure, and there are no women; here, evil beasts and goblins stir up wicked sounds, while in the Pure Land, water birds and trees all proclaim the wonderful Dharma. Comparing these two lands, the circumstances are vastly different, and the virtues of the Pure Land are countless and cannot be enumerated. Therefore, the definitive Mahayana (referring to the ultimate and complete Buddhist teachings) invariably points to the Pure Land, and both past sages and future saints aspire to be reborn there, whether for their own liberation or to liberate others. Whoever wishes to liberate others must first recite the Buddha's name themselves! Alas! A person without distant foresight will surely have immediate worries. Once the human body is lost, it is difficult to regain for countless kalpas. Therefore, follow...

大海眾各念阿彌陀佛百聲千聲乃至萬聲迴向同緣愿生彼國切冀蓮池勝會金地法明綺互相資必諧斯愿操舟順水更加櫓棹之功則十萬遙程不勞而至矣。

元祐四年冬(宗賾)夜夢一男子烏巾白衣可三十許風貌清美舉措閑雅揖謂宗頤曰欲入公彌陀會告書一名宗賾乃取蓮華勝會錄秉筆問曰公何名曰普慧宗賾書已白衣者又云家兄亦告上名宗賾問曰令兄何名云普賢言訖遂隱宗賾覺而詢諸耆宿皆雲華嚴離世間品有二大菩薩名宗賾以為佛子行佛事助佛揚化必有賢聖幽贊然則預此會者豈小緣哉今將二大菩薩為此會首嗚呼凈土一法大聖尊崇參禪凡流豈宜輕忽。

龍舒王居士勸人徑修凈土　十三

世有專于參禪者只說唯心凈土豈復更有凈土自性阿彌不必更見阿彌皆失之矣何則此言甚高切恐不易到彼西方凈土無貪無戀無瞋無癡吾心能無貪無戀無瞋無癡乎彼西方凈土思衣得衣思食得食慾靜則靜欲去則去吾思衣而無衣則寒惱其心思食而無食則饑惱其心欲靜而不得靜則群動惱其心欲去而不得去則係累惱其心是所謂唯心凈土者誠不易到也彼阿彌陀佛福慧具足神通廣大變地獄為蓮華易於反掌觀無盡之世界俱在目前吾之障重恐墮地獄況能變作蓮華乎隔壁之事猶不能見況能見無盡世界乎是所謂自性阿彌者誠不易到也今之參禪之人烏得忽凈土

【現代漢語翻譯】現代漢語譯本：

諸位在法會上的大眾，請各自唸誦阿彌陀佛佛號百聲、千聲乃至萬聲，並將此功德迴向，共同發願往生西方極樂世界。懇切希望在蓮池勝會（指西方極樂世界的殊勝聚會）中相會，在金色的土地上，佛法光明相互輝映，互相幫助，必定能夠實現這個願望。如同駕船順水而行，再加一把櫓棹的助力，那麼即使是十萬遙遠的路程，也能毫不費力地到達。

元祐四年冬天，宗賾（法師名）夜裡夢見一位男子，頭戴烏巾，身穿白衣，大約三十多歲的樣子，風度清秀俊美，舉止從容優雅。他向宗賾作揖說道：『我想加入您的彌陀會（唸佛法會），請登記一個名字。』宗賾於是拿起《蓮華勝會錄》，拿著筆問道：『您叫什麼名字？』那人回答說：『我叫普慧。』宗賾登記完畢，那白衣男子又說：『我的哥哥也請登記上名字。』宗賾問：『您的哥哥叫什麼名字？』回答說：『普賢。』說完就消失了。宗賾醒來后，詢問了寺廟裡的老修行，他們都說《華嚴經·離世間品》中有兩位大菩薩，名字就叫普賢和普慧。宗賾認為佛弟子行佛事，幫助佛陀弘揚教化，必定有賢聖在暗中贊助。那麼，能夠參與這個法會的人，難道是小小的因緣嗎？現在將普賢和普慧兩位大菩薩作為這個法會的首領，唉！凈土法門是偉大的聖人所尊崇的，參禪的凡夫俗子怎麼可以輕視它呢？

龍舒王居士勸人直接修習凈土法門十三

世上有一些專門參禪的人，只說『唯心凈土』，難道還有另外的凈土嗎？『自性阿彌』，不必再去見阿彌陀佛。這些都錯了。為什麼呢？這些話雖然說得很高妙，但恐怕不容易達到。那西方凈土沒有貪婪、沒有留戀、沒有嗔恨、沒有愚癡，我們的心能夠沒有貪婪、沒有留戀、沒有嗔恨、沒有愚癡嗎？那西方凈土想要衣服就有衣服，想要食物就有食物，想要安靜就安靜，想要離開就離開，我們想要衣服卻沒有衣服，就會因為寒冷而煩惱；想要食物卻沒有食物，就會因為飢餓而煩惱；想要安靜卻不能安靜，就會被各種動靜所煩擾；想要離開卻不能離開，就會被各種事物所牽累。這就是所謂的『唯心凈土』，確實不容易達到啊！那阿彌陀佛福德和智慧具足，神通廣大，將地獄變為蓮花易如反掌，觀看無盡的世界都在眼前，我們的業障深重，恐怕會墮入地獄，哪裡還能變出蓮花呢？隔壁的事情都不能看見，哪裡能看見無盡的世界呢？這就是所謂的『自性阿彌』，確實不容易達到啊！現在參禪的人，怎麼可以忽視凈土法門呢？

【English Translation】 English version:

All of you in this great assembly, please each recite the name of Amitabha Buddha hundreds, thousands, or even tens of thousands of times, and dedicate this merit, jointly vowing to be reborn in the Western Pure Land. We earnestly hope to meet in the Lotus Pond Assembly (referring to the auspicious gathering in the Western Pure Land), where the Dharma light shines brilliantly on the golden land, mutually assisting each other, and surely fulfilling this vow. It is like sailing downstream, adding the effort of oars, so that even a distant journey of ten myriads of miles can be reached effortlessly.

In the winter of the fourth year of Yuan祐, Zong Ze (a Dharma master) dreamed of a man wearing a black turban and white robes, about thirty years old, with a refined and handsome appearance, and graceful demeanor. He bowed to Zong Ze and said, 'I wish to join your Amitabha Assembly (recitation assembly), please register a name.' Zong Ze then picked up the 'Lotus Victory Assembly Record', holding a pen and asked, 'What is your name?' The man replied, 'I am called Puhui.' After Zong Ze finished registering, the man in white said again, 'Please also register my elder brother's name.' Zong Ze asked, 'What is your elder brother's name?' He replied, 'Puxian.' After speaking, he disappeared. When Zong Ze woke up, he inquired with the elder practitioners in the temple, and they all said that in the 'Avatamsaka Sutra - Leaving the World Chapter', there are two great Bodhisattvas named Puxian and Puhui. Zong Ze believed that Buddhist disciples performing Buddhist deeds, helping the Buddha propagate and transform, must have sages secretly assisting. Then, those who can participate in this assembly, is it a small karmic connection? Now, taking the two great Bodhisattvas, Puxian and Puhui, as the leaders of this assembly, alas! The Pure Land Dharma is revered by the great sages, how can ordinary people who practice Chan meditation despise it?

Layman Wang of Longshu advises people to directly cultivate the Pure Land path - Thirteen

There are some people in the world who specialize in Chan meditation, only saying 'Mind-Only Pure Land', is there another Pure Land? 'Self-Nature Amitabha', there is no need to see Amitabha Buddha again. These are all wrong. Why? Although these words are very profound, I am afraid it is not easy to achieve. That Western Pure Land has no greed, no attachment, no hatred, no delusion, can our minds be without greed, without attachment, without hatred, without delusion? That Western Pure Land, wanting clothes, one has clothes, wanting food, one has food, wanting quiet, one is quiet, wanting to leave, one leaves, if we want clothes but have no clothes, we will be troubled by the cold; if we want food but have no food, we will be troubled by hunger; if we want quiet but cannot be quiet, we will be disturbed by various movements; if we want to leave but cannot leave, we will be burdened by various things. This is the so-called 'Mind-Only Pure Land', it is indeed not easy to achieve! That Amitabha Buddha is full of blessings and wisdom, with great supernatural powers, turning hell into a lotus flower is as easy as turning one's hand, viewing the endless worlds are all before one's eyes, our karmic obstacles are heavy, I am afraid we will fall into hell, how can we transform a lotus flower? We cannot even see what is next door, how can we see the endless worlds? This is the so-called 'Self-Nature Amitabha', it is indeed not easy to achieve! Now, how can those who practice Chan meditation neglect the Pure Land Dharma?

而不修舍彌陀而不欲見乎大阿彌陀經云十方有無量菩薩往生阿彌陀佛國彼菩薩尚欲往生我何人哉不欲生彼是果勝於諸菩薩乎由此言之唯心凈土自性彌陀者大而不要高而不切修未到者誤人多矣略舉數條以為證之青草堂後身曾魯公喆老後身多憂苦古老後身耽富貴法華尼後身作官妓皆是不信西方展轉輪迴受苦此等若修西方決定上品上生秪因不信反成獘矣不若腳踏實地持誦修行則得徑生凈土直脫輪迴與虛言無實者天地相遠矣○或曰參禪固難見性學仙何如答曰不修凈土而欲學仙是舍目前之美玉而求不可必得之碔砆豈不惑哉何則按楞嚴經云有十種仙皆壽千萬載數盡復入輪迴為不曾了得真性故與六道眾生同名七趣是皆輪迴中人也世人學仙者萬不得一縱使得之亦不免輪迴爲著于形神而不能捨去也且形神者乃真性中所現之妄想非為真實故寒山詩云饒汝得仙人恰似守尸鬼非若佛家之生死自如而無所拘也近自數百年來得仙者唯鐘離呂公而學鐘離呂公者豈亡千萬自予親知間數亦不少終皆死亡埋于下土是平生空費心力終無所益也豈不聞洞賓飛劍斬黃龍卻被黃龍降伏及見黃龍禪師方悟真性了道遂說一偈云棄卻瓢囊擊碎琴如今不戀永中金自從一見黃龍后始覺從前錯用心是也又不聞後魏曇鸞法師初自陶隱居得仙經十卷鸞欣然自得以為神仙必可致也后遇僧

【現代漢語翻譯】現代漢語譯本：不修行往生阿彌陀佛凈土，卻不想要見到阿彌陀佛嗎？《大阿彌陀經》說，十方有無量菩薩往生阿彌陀佛國，那些菩薩尚且想要往生，我們是什麼人呢？難道不願往生凈土的人，是果位勝過諸菩薩嗎？由此說來，認為『唯心凈土，自性彌陀』的人，是說得太大而無用，說得太高而不切實際。修行未到家的人，會誤導很多人啊！我略舉幾條作為證明：青草堂的後身是曾魯公（曾鞏，北宋文學家），喆老的後身多憂愁辛苦，古老的後身貪戀富貴，法華尼的後身做了官妓。這些都是不信西方凈土，輾轉輪迴受苦的例子。這些人如果修習西方凈土，必定能上品上生，只因爲不相信反而成了弊端啊！不如腳踏實地持誦修行，就能直接往生凈土，直接脫離輪迴，這和虛言無實的人相比，有天壤之別啊！或者有人問：『參禪固然難以見性，學仙如何呢？』回答說：不修凈土而想要學仙，是捨棄眼前的寶玉，而去追求不一定能得到的次等玉石，豈不是迷惑嗎？為什麼這麼說呢？按照《楞嚴經》所說，有十種仙，都壽命千萬年，但壽命終了后又進入輪迴，因為不曾了悟真性，所以與六道眾生同名七趣，都是輪迴中的人啊。世人學仙的人，一萬個中沒有一個能成功，縱然成功了，也免不了輪迴，因為執著于形神而不能捨去。而且形神是真性中所顯現的妄想，並非真實。所以寒山詩說：『即使你成了仙人，也好像是守著屍體的鬼。』不像佛家的生死自如而無所拘束。近幾百年來，得道的仙人只有鐘離（鐘離權）、呂公（呂洞賓），而學習鐘離、呂公的人豈止千萬，我親身認識的人也不少，最終都死亡埋于地下，是平生空費心力，終無所益啊！難道沒聽說過洞賓飛劍斬黃龍，卻被黃龍降伏，等到見到黃龍禪師才悟到真性了道，於是說了一首偈語：『棄卻瓢囊擊碎琴，如今不戀永中金，自從一見黃龍后，始覺從前錯用心。』就是這個道理啊！又沒聽說過後魏曇鸞法師，當初從陶隱居那裡得到仙經十卷，曇鸞欣然自得，以為神仙必定可以修成。後來遇到僧

【English Translation】 English version: Not cultivating to be reborn in Amitabha's Pure Land, yet not wanting to see Amitabha? The Great Amitabha Sutra says that countless Bodhisattvas in the ten directions are reborn in Amitabha's Buddha-land. If those Bodhisattvas still desire to be reborn there, who are we? Could it be that those who do not wish to be reborn in the Pure Land have a fruit superior to that of the Bodhisattvas? From this, those who believe in 'Mind-Only Pure Land, Self-Nature Amitabha' are speaking too grandly and uselessly, too highly and impractically. Those whose cultivation has not reached the level will mislead many people! I will briefly list a few points as proof: The reincarnation of Qingcao Hall was Zeng Lugong (Zeng Gong, a literary figure of the Northern Song Dynasty), the reincarnation of Zhe Lao is full of sorrow and hardship, the reincarnation of the ancient one is greedy for wealth and status, and the reincarnation of a Fahua nun became a courtesan. These are all examples of not believing in the Western Pure Land and transmigrating in suffering. If these people had cultivated the Western Pure Land, they would certainly have been reborn in the upper grades, but because of their disbelief, it turned into a defect! It is better to practice diligently and recite scriptures, then one can be directly reborn in the Pure Land and directly escape from reincarnation. This is as different as heaven and earth from those who speak empty words without substance! Or someone may ask: 'Although it is difficult to see one's nature through Chan meditation, what about learning to be an immortal?' The answer is: wanting to learn to be an immortal without cultivating the Pure Land is like abandoning the precious jade in front of you to seek a second-rate jade that you may not obtain. Isn't that delusion? Why do I say this? According to the Surangama Sutra, there are ten kinds of immortals, all of whom have lifespans of millions of years, but after their lifespans end, they re-enter reincarnation. Because they have not realized their true nature, they are named the same as the sentient beings of the six realms and the seven destinies, and they are all people in reincarnation. Among the people in the world who learn to be immortals, not one in ten thousand succeeds. Even if they succeed, they cannot avoid reincarnation because they are attached to form and spirit and cannot let go. Moreover, form and spirit are delusions manifested in the true nature, not reality. Therefore, the Cold Mountain poem says: 'Even if you become an immortal, you are just like a ghost guarding a corpse.' It is not like the freedom of birth and death in Buddhism, which is unconstrained. In recent centuries, the only immortals who have attained the Dao are Zhongli (Zhongli Quan) and Lord Lu (Lu Dongbin), and there are more than ten million people who have learned from Zhongli and Lord Lu. I personally know many of them, but they all die and are buried underground. Their lives are spent wasting effort and ultimately without benefit! Haven't you heard that Dongbin flew his sword to slay the Yellow Dragon, but was subdued by the Yellow Dragon? When he saw Chan Master Yellow Dragon, he realized his true nature and attained the Dao, so he said a verse: 'Discarding the gourd and smashing the zither, now I no longer covet the gold in Yongzhong. Since seeing Yellow Dragon, I have realized that I used my mind wrongly before.' That is the principle! Haven't you also heard that Master Tanluan of the Later Wei Dynasty initially obtained ten volumes of immortal scriptures from Tao Hongjing? Tanluan was delighted and thought that he could certainly cultivate to become an immortal. Later, he met a monk

菩提留支問云佛道有長生乎能卻老為不死乎支云長生不死吾佛道也遂以十六觀經與之云汝可誦此則三界無復生六道無復往盈虛訊息禍福成敗無得而至其為壽也有劫石焉有河沙焉沙石之數有限壽量之數無窮此吾金仙氏之長生也鸞深信之遂焚仙經而專修觀經雖寒暑之變疾病之來亦不懈怠魏王憐其志尚又嘉其自行化他流傳甚廣號為神鸞一日告弟子云地獄諸苦不可以不懼九品凈業不可以不修因令弟子高聲念阿彌陀佛鸞西向閉目叩頭而亡是時僧俗同聞管絃絲竹之聲從西而來良久乃止由此觀之凈土法門最為捷徑況神仙者有所得則甚秘而不傳以謂泄天機而有罪佛法門唯恐傳之不廣直欲度盡眾生而後已是其慈悲廣大不易測量非神仙之可比也。

丞相鄭清之勸修凈土文　十四

人皆謂修凈土不如禪教律余獨謂禪教律法門莫如修凈土夫真凈明妙虛徹靈通凡在智愚皆具此性根塵幻境相與淪胥生死輪迴窮劫不斷故釋氏以禪教律假設方便使之從門而入俱得超悟唯阿彌陀佛獨出一門曰修行凈土如單方治病簡要直截一念之專即到彼岸不問緇白皆可奉行但知為化愚俗淺近之說其實則成佛道捷徑之途今之學佛者不過禪教律究竟圓頓莫如禪非利根上器神領意解者則未免墮頑空之失研究三乘莫如教非得魚忘筌因指見月者則未免鉆故紙之病護善遮惡

【現代漢語翻譯】現代漢語譯本菩提留支（Bodhiruci，譯者）問道：『佛道有長生不老之法嗎？能使人擺脫衰老，達到不死嗎？』菩提留支（Bodhiruci）回答說：『長生不死，正是我們佛道的追求。』於是將《十六觀經》交給他，說：『你如果能誦讀此經，就能在三界中不再受生，六道中不再輪迴，盈虛消長、禍福成敗都不能加身於你。它的壽命，有如劫石般長久，有如恒河沙般眾多。沙石的數量有限，而壽命的數量無窮無盡。這就是我們金仙一脈的長生之法。』曇鸞（Tanluan）深信不疑，於是焚燒了仙經，專心修習《觀經》。即使寒暑變化、疾病來襲，也不懈怠。魏王憐憫他的志向，又讚賞他身體力行，教化他人，流傳甚廣，號稱他為『神鸞』。一天，曇鸞（Tanluan）告訴弟子們說：『地獄的各種苦難，不可以不畏懼；往生凈土的九品行業，不可以不修習。』於是讓弟子高聲唸誦阿彌陀佛（Amitābha）名號，曇鸞（Tanluan）面向西方，閉目叩頭而逝。當時，僧人和俗人都聽到管絃絲竹的聲音從西方傳來，良久才停止。由此看來，凈土法門是最為便捷的途徑。況且神仙之術，有所得便非常保密，不肯輕易傳授，認為泄露天機會有罪過；而佛法卻唯恐不能廣泛傳播，只想度盡一切眾生而後已。這其中的慈悲廣大，難以測量，不是神仙之術可以比擬的。

丞相鄭清之勸修凈土文十四

人們都說修習凈土不如禪宗、教宗、律宗，我卻認為禪宗、教宗、律宗的法門，沒有比得上修習凈土的。那真凈明妙、虛徹靈通的本性，無論智者愚者都具備。只是因為六根、六塵與幻境相互作用，才導致生死輪迴，永無止境。所以釋迦牟尼佛（Śākyamuni）才以禪宗、教宗、律宗來假設種種方便法門，使眾生從不同的門徑進入，都能得到超脫覺悟。唯獨阿彌陀佛（Amitābha）開創了一個獨特的法門，叫做修行凈土，就像用單方來治療疾病一樣，簡要而直接。只要一心專念，就能到達彼岸。不問是出家人還是在家人，都可以奉行。世人只知道這是爲了教化愚昧之人而說的淺顯之語，實際上卻是成就佛道的捷徑。如今學佛之人，不外乎禪宗、教宗、律宗，要說究竟圓滿，沒有比得上禪宗的，但如果不是利根之人，上等根器，能夠神領意會，就難免會墮入頑空的過失；要說研究三乘佛法，沒有比得上教宗的，但如果不能得魚忘筌，因指見月，就難免會陷入鉆研故紙堆的弊病。護持善行，遮止惡行

【English Translation】 English version Bodhiruci (translator) asked: 'Does the Buddha's path have a way to attain longevity and immortality? Can it prevent aging and achieve deathlessness?' Bodhiruci replied: 'Longevity and immortality are indeed what our Buddha's path seeks.' Thereupon, he gave him the 'Sixteen Contemplations Sutra,' saying: 'If you can recite this sutra, you will no longer be reborn in the Three Realms, nor will you transmigrate in the Six Paths. Increase and decrease, fortune and misfortune, success and failure will not be able to affect you. Its lifespan is as long as kalpa stones, as numerous as the sands of the Ganges River. The number of sands and stones is finite, but the number of lifespans is infinite. This is the longevity method of our Golden Immortal lineage.' Tanluan deeply believed it, so he burned the immortal scriptures and devoted himself to cultivating the 'Contemplation Sutra.' Even with changes in heat and cold, and the arrival of illness, he did not slacken. The King of Wei pitied his ambition and praised his practice of self-cultivation and teaching others, which spread widely, and he was called 'Divine Tanluan.' One day, Tanluan told his disciples: 'The various sufferings of hell cannot but be feared; the nine grades of pure karma for rebirth in the Pure Land cannot but be cultivated.' Thereupon, he had his disciples loudly recite the name of Amitābha Buddha, and Tanluan faced west, closed his eyes, and bowed his head in death. At that time, monks and laypeople alike heard the sounds of pipes, strings, and bamboo instruments coming from the west, which stopped after a long time. From this, it can be seen that the Pure Land Dharma is the most convenient path. Moreover, the arts of immortals are kept very secret, and they are unwilling to impart them easily, believing that revealing the secrets of heaven will bring sin; but the Buddha Dharma only fears that it cannot be spread widely, and only wants to liberate all sentient beings before stopping. The compassion and greatness in this are immeasurable, and cannot be compared to the arts of immortals.

Chancellor Zheng Qingzhi's Exhortation to Cultivate the Pure Land, Fourteen

People all say that cultivating the Pure Land is not as good as Chan, Doctrine, or Discipline, but I alone believe that the Dharma gates of Chan, Doctrine, and Discipline are not as good as cultivating the Pure Land. That true purity, brightness, subtlety, thoroughness, and spiritual understanding are possessed by both the wise and the foolish. It is only because the six senses, six dusts, and illusory realms interact with each other that they lead to endless cycles of birth and death. Therefore, Śākyamuni Buddha assumed various expedient Dharma gates of Chan, Doctrine, and Discipline, so that sentient beings could enter through different paths and all attain transcendence and enlightenment. Only Amitābha Buddha created a unique Dharma gate called cultivating the Pure Land, which is like using a single prescription to treat a disease, simple and direct. As long as one is single-minded in recitation, one can reach the other shore. Whether one is a monastic or a layperson, one can practice it. People only know that this is a superficial saying for teaching the ignorant, but in reality, it is a shortcut to attaining Buddhahood. Nowadays, those who study Buddhism are none other than Chan, Doctrine, and Discipline. To speak of ultimate completeness, there is nothing better than Chan, but if one is not of sharp faculties, of superior capacity, able to understand spiritually, then one will inevitably fall into the fault of stubborn emptiness; to speak of studying the Three Vehicles, there is nothing better than Doctrine, but if one cannot forget the trap after catching the fish, see the moon through the finger, then one will inevitably fall into the fault of delving into old papers. Upholding good deeds, preventing evil deeds

莫如律非身心清凈表裡一如則未免自纏縛之苦總而觀之論其所入則禪教律要其所歸則戒定慧不由禪教律而得戒定慧者其唯凈土之一門乎方唸佛時口誦心惟諸惡莫作豈非戒繫念凈境幻塵俱滅豈非定念實無念心華湛然豈非慧人能屏除萬慮一意西方則不施棒喝而悟圓頓機不閱大藏經而得正法眼不持四威儀中而得大自在不垢不凈無縛無脫當是時也孰為戒定慧孰為禪教律我心佛心一無差別此修凈土之極致也八功德水金蓮華臺又何必疑哉凈土樞要之作勤矣。

辨明六祖大師西方凈土　十五

禪者問曰師言唸佛定往西方六祖言西方是自性何用更求生兩家之言云何不一宗本曰六祖之言以理奪事終無事外之理吾之所言以事顯理終無理外之事要知心外無境境全是心心法遍周事理平等秪因人有利鈍遂成見有差殊果能到六祖地位尚無佛可念有何凈土可生其或未然聽吾究竟曰愿聞曰六祖大師乃是再來古佛非今凡夫所能及也六祖說法專談性理要人放下諸緣立地成佛今人不解他義只學他言猶鸚鵡無異也鸚鵡但能學得人語不能行得人事此所謂無異也未到祖師田地先談祖師語句可笑其不揣己也。

問六祖又言東方人造罪唸佛求生西方西方人造罪唸佛求生何國答六祖只說僧俗喻于東西何曾說無佛國不見壇經云在家能行如東方人無罪出家不

【現代漢語翻譯】現代漢語譯本：不如持守戒律，如果不是身心清凈、表裡如一，就難免被自身的煩惱所纏縛。總的來看，從所入門徑來說，有禪、教、律；從最終歸宿來說，都是戒、定、慧。如果不是通過禪、教、律而能獲得戒、定、慧的，恐怕只有凈土這一法門了吧。當唸佛的時候，口中誦唸，心中思惟，諸惡莫作，這難道不是戒嗎？繫念清凈的境界，幻化的塵勞都滅除了，這難道不是定嗎？唸到實無所念，心如蓮花般清澈明凈，這難道不是慧嗎？人如果能夠屏除一切雜念，一心向往西方極樂世界，那麼即使不施用棒喝也能領悟圓頓之機，即使不閱讀大藏經也能獲得正法眼，即使不拘泥於行住坐臥的威儀也能獲得大自在。不垢不凈，無縛無脫，在這個時候，哪裡還有什麼戒定慧，哪裡還有什麼禪教律？我的心和佛的心，完全沒有差別。這才是修習凈土的極致境界啊！八功德水，金蓮華臺，又有什麼可以懷疑的呢？這篇《凈土樞要》的寫作，真是用心勤勉啊。

辨明六祖大師的西方凈土（十五）

有禪者問道：『您說唸佛必定往生西方極樂世界，六祖慧能卻說西方就在自性之中，何必再求生到西方呢？』這兩家所說的話，怎麼不一樣呢？宗本回答說：『六祖慧能的話，是以理來破除事相，但終究沒有脫離事相的理；我所說的話，是以事相來顯明道理，但終究沒有脫離道理的事相。要知道心外沒有境界，一切境界都是心的顯現，心法周遍一切，事和理是平等的。只是因為人們有根性的利鈍，所以才產生了見解上的差異。如果真能達到六祖慧能的地位，心中連佛都不需要念了，哪裡還有什麼凈土可以往生呢？如果還不能達到這種境界，就聽我來詳細說明。』禪者說：『願意聽您詳細說明。』宗本說：『六祖慧能大師乃是再來的古佛，不是現在凡夫所能相比的。六祖慧能說法，專門談論心性之理，要人放下一切因緣，當下成就佛果。現在的人不理解他的真正含義，只是學他的話語，就像鸚鵡一樣，沒有什麼區別。鸚鵡只會學人說話，卻不能做人的事情，這就是所謂的沒有區別。還沒有達到祖師的境界，就先談論祖師的語句，真是可笑他不自量力啊。』

有人問：『六祖慧能又說，東方人造罪，唸佛求生西方；西方人造罪，唸佛求生哪個國家呢？』宗本回答說：『六祖慧能只是用僧人和俗人來比喻東方和西方，何曾說過沒有佛國？你沒看到《壇經》上說，在家修行能做到，就像東方人一樣沒有罪過；出家不

【English Translation】 English version: It is better to uphold the precepts. If one's body and mind are not pure, and one's inner and outer selves are not consistent, one will inevitably be entangled in the suffering of one's own afflictions. In general, in terms of the paths one enters, there are Chan (Zen), Doctrine, and Discipline; in terms of the ultimate destination, they all lead to morality, concentration, and wisdom. If one can attain morality, concentration, and wisdom without going through Chan, Doctrine, and Discipline, then perhaps only the Pure Land school is capable of this. When reciting the Buddha's name, one recites with the mouth and contemplates with the mind, refraining from all evil deeds. Is this not morality? Focusing the mind on the pure realm, the illusory defilements are all extinguished. Is this not concentration? When the thought reaches a state of no-thought, the mind is as clear and bright as a lotus flower. Is this not wisdom? If a person can eliminate all distracting thoughts and wholeheartedly aspire to the Western Pure Land, then even without the use of shouts and blows, one can awaken to the perfect and sudden teaching; even without reading the entire Tripitaka, one can obtain the eye of the true Dharma; even without adhering to the four dignities of walking, standing, sitting, and lying down, one can attain great freedom. Neither defiled nor pure, neither bound nor liberated, at this moment, what is morality, concentration, and wisdom? What is Chan, Doctrine, and Discipline? My mind and the Buddha's mind are completely without difference. This is the ultimate state of cultivating the Pure Land! The eight meritorious waters and the golden lotus pedestal, what is there to doubt? The writing of this 'Essentials of Pure Land' is truly diligent.

Clarifying the Western Pure Land of Great Master Huineng (the Sixth Patriarch) (15)

A Chan practitioner asked: 'You say that reciting the Buddha's name will surely lead to rebirth in the Western Pure Land, but Huineng (the Sixth Patriarch) said that the Western Land is within one's own nature, so why seek rebirth in the West?' How are these two statements different? Zongben replied: 'Huineng's words use principle to negate phenomena, but ultimately there is no principle apart from phenomena; my words use phenomena to reveal principle, but ultimately there are no phenomena apart from principle. Know that there is no realm outside the mind, all realms are manifestations of the mind, and the mind-dharma pervades everything. Phenomena and principle are equal. It is only because people have different capacities that differences in views arise. If one can truly reach the level of Huineng, one does not even need to recite the Buddha's name, so where is there any Pure Land to be reborn in? If one has not yet reached this level, then listen to my detailed explanation.' The Chan practitioner said: 'I am willing to listen to your detailed explanation.' Zongben said: 'Great Master Huineng is a reappearance of an ancient Buddha, not comparable to ordinary people of today. Huineng's teachings focus on the principle of mind-nature, urging people to let go of all conditions and attain Buddhahood immediately. People today do not understand his true meaning, but only imitate his words, like parrots, without any difference. Parrots can only learn to speak human language, but cannot do human affairs, this is what is meant by no difference. Before reaching the level of a patriarch, to talk about the patriarch's words is laughable, for it is not knowing one's own limitations.'

Someone asked: 'Huineng also said that if people in the East commit sins, they recite the Buddha's name to seek rebirth in the West; if people in the West commit sins, which country do they recite the Buddha's name to be reborn in?' Zongben replied: 'Huineng only used monks and laypeople to illustrate the East and West, he never said that there was no Buddha-land. Didn't you see in the Platform Sutra that if one can practice at home, like the people of the East, one is without sin; if one leaves home but does not

修如西方人有愆今人不窮古教強要狐言鳥語況以六祖開示教人斷除妄想心貪瞋心嫉妒心愚癡心煩惱心諂誑心邪偽心憎愛心散亂心是非心貢高心能所心染著心人我心取捨心有無心修證心除卻此等之心方許見性成佛問君除得那一心乎再問汝等神通妙用差別見解智慧道德能如六祖大師否若也纖毫未到不許說如此話若說此話是為魔說斷佛種故後來阿鼻地獄決然放你不過何則若有初修行人信汝一向所說阿彌陀佛不念得西方凈土不生得生死輪迴不出得地獄苦楚不免得自墮地獄猶且可連累他人入地獄其罪可勝乎比于常人之罪愈加一等所以阿鼻有分也又不聞古德云若人排毀凈土不信往生者當受拔舌之苦何以故要知凈土法門十方諸佛同口敷宣天下禪宗一音演暢如何後學略不聽從自毀正因反行魔說既不能自修又障他人修此入地獄如箭射誠可愍也汝當速急懺悔一心念佛他日蓮華化生方知我今日之不虛言也於是禪者悚然惶怖受教而退。

此上問答因由皆出古壇經語後人刪而去之可痛可恨。

諸祖指歸凈土文　十六

明師指歸凈土者如微塵數今略引諸祖以證之。

天如和尚云多見今之參禪者不究如來之了義不知達磨之玄機空腹高心習為狂妄見修凈土之人則笑之曰彼學愚夫愚婦之所為何其鄙哉余嘗謂非鄙愚夫愚婦也乃鄙文

【現代漢語翻譯】現代漢語譯本：如果修習西方凈土的人有任何過失，現在的人不去深入探究古代的教義，反而偏要相信那些虛妄不實的言論。更何況六祖（指六祖慧能，禪宗祖師）開示教人斷除妄想心、貪瞋心、嫉妒心、愚癡心、煩惱心、諂誑心、邪偽心、憎愛心、散亂心、是非心、貢高心、能所心、染著心、人我心、取捨心、有無心、修證心，只有除卻這些心，才允許見性成佛。請問你除掉了哪一顆心呢？再問你們的神通妙用、差別見解、智慧道德，能比得上六祖大師嗎？如果連一絲一毫都達不到，就不允許說這樣的話。如果說了這樣的話，就是魔的言論，斷絕佛的種子。將來必定會被打入阿鼻地獄，絕對不會放過你。為什麼呢？如果初學佛的人相信你一向所說的，阿彌陀佛（西方極樂世界的佛）不念，西方凈土不能往生，生死輪迴不能超出，地獄苦楚不能免除，自己墮入地獄尚且可以，還要連累他人一起入地獄，那罪過能勝過嗎？比一般人的罪過還要加重一等，所以阿鼻地獄有你的一份。又難道沒聽過古德說，如果有人誹謗凈土，不相信往生，當受拔舌的苦報。為什麼呢？要知道凈土法門，十方諸佛都異口同聲地宣揚，天下禪宗也一致地演說，為什麼後來的學人稍微不聽從，自己毀壞正因，反而行魔的言論，既不能自己修行，又障礙他人修行，這樣入地獄就像箭一樣快，實在可憐啊！你應該趕快懺悔，一心念佛，將來蓮花化生的時候，才知道我今天所說的話不是虛假的。於是這位禪者感到恐懼害怕，接受教誨後退下了。

以上問答的因由都出自古壇經的語句，後人刪去了，真是可悲可恨。

諸祖指歸凈土文十六

明白的老師指引歸向凈土的，像微塵一樣多，現在稍微引用諸位祖師來證明。

天如和尚說，經常看到現在的參禪者，不探究如來的究竟之義，不知道達磨（指菩提達摩，禪宗初祖）的玄妙機要，空腹高心，習慣於狂妄，看到修凈土的人就嘲笑他們說：『他們學的是愚夫愚婦所修的，多麼鄙陋啊！』我曾經說過，不是鄙陋愚夫愚婦，而是鄙陋文

【English Translation】 English version: If those who practice the Western Pure Land have any faults, people nowadays do not deeply investigate the ancient teachings, but instead prefer to believe in false and unreliable statements. Moreover, the Sixth Patriarch (referring to Huineng, the Sixth Patriarch of Zen Buddhism) taught people to eradicate delusional thoughts, greed, hatred, jealousy, ignorance, afflictions, flattery, deceit, wickedness, love and hate, scattered thoughts, right and wrong, arrogance, the duality of subject and object, attachment, the ego, acceptance and rejection, existence and non-existence, and the mind of cultivation and realization. Only by eliminating these minds are you allowed to realize your nature and become a Buddha. I ask you, which of these minds have you eliminated? Furthermore, I ask, can your supernatural powers, subtle functions, differential views, wisdom, and morality compare to those of the Sixth Patriarch? If you cannot reach even a trace of his level, you are not allowed to say such things. If you say such things, it is the speech of a demon, cutting off the seed of the Buddha. In the future, you will surely be thrown into the Avici Hell, and you will definitely not be spared. Why? If beginners in Buddhism believe what you always say, they will not recite Amitabha (the Buddha of the Western Pure Land), they will not be reborn in the Western Pure Land, they will not escape the cycle of birth and death, they will not avoid the suffering of hell. It would be one thing if they themselves fell into hell, but they also implicate others in falling into hell. How can that sin be overcome? It is even greater than the sins of ordinary people, so the Avici Hell has a place for you. Have you not heard the ancient virtuous ones say that if someone slanders the Pure Land and does not believe in rebirth there, they will suffer the torment of having their tongues pulled out? Why? You should know that the Pure Land Dharma-door is proclaimed in unison by all the Buddhas of the ten directions, and the Zen school of the world also expounds it in one voice. Why do later learners slightly disobey, destroy the right cause themselves, and instead engage in demonic speech, neither cultivating themselves nor hindering others from cultivating? Entering hell in this way is as fast as an arrow, truly pitiful! You should quickly repent, wholeheartedly recite the Buddha's name, and when you are born from a lotus flower in the future, you will know that what I say today is not false. Thereupon, the Zen practitioner felt fear and trepidation, accepted the teaching, and withdrew.

The causes and reasons for the above questions and answers all come from the words of the ancient Platform Sutra, which were deleted by later people, which is lamentable and hateful.

The Collected Writings of Various Patriarchs on Guiding to the Pure Land Sixteen

Clear teachers who guide to the Pure Land are as numerous as dust particles. Now, I will briefly cite various patriarchs to prove it.

The Venerable Tianru said, 'I often see Chan practitioners today who do not investigate the ultimate meaning of the Tathagata, do not know the profound secrets of Bodhidharma (the first patriarch of Zen Buddhism), are empty-headed and arrogant, and are accustomed to being wild and presumptuous. When they see people practicing Pure Land, they laugh at them, saying, 'They are learning what foolish men and women practice, how base!' I have often said that it is not the foolish men and women who are base, but the

殊普賢馬鳴龍樹等也此等之人非特自迷正道自斷佛種反成謗法之業又招鄙聖之殃可不戒哉其餘教法生死難逃唸佛修持輪迴易脫但留阿彌陀佛名號救度眾生其有不信而譭謗者當墮地獄具受眾苦。

靈芝法師云博地凡夫業惑纏縛流轉五道百千萬劫受諸苦惱忽聞凈土志願求生一日稱名即超彼國可謂萬劫難逢千生一遇若人肯念阿彌陀佛超過一切善根縱然能行施戒禪誦亦不如唸佛功德何則雖修一切福業若無正信求生凈土皆為小善根也若念阿彌陀佛發願求生凈土是名大善根也孤山法師云夫求生凈土者是假他力彌陀愿攝釋迦勸贊諸佛護念三者備矣茍有信心往生極易如渡大海既得巨航仍有良導加以順風必能速到彼岸矣若其不肯登舟遲留險道者誰之過歟。

楊提刑云有佛釋迦是大導師指清凈土是安樂國阿彌陀佛是凈土師爾諸眾生若生彼土則無諸苦不聞知者固可哀憐亦有善士發三種心不求生者尤可嗟惜一曰吾當超佛越祖凈土不足生也二曰處處皆凈土西方不必生也三曰極樂聖域我輩凡夫不能生也夫行海無量普賢愿見彌陀佛國雖空維摩常修凈土十方如來有廣舌之贊十方菩薩有同往之心試自忖量孰與諸聖謂不足生者何其自欺哉至如龍猛祖師也楞伽經有預記之文天親教宗也無量論有求生之偈慈恩通贊首稱十勝智者析理明辨十疑彼皆上哲

【現代漢語翻譯】現代漢語譯本：像殊（Shu，菩薩名）、普賢（Puxian，菩薩名）、馬鳴（Maming，佛教論師名）、龍樹（Longshu，佛教論師名）等這樣的人，不僅自己迷惑于正道，自己斷絕佛種，反而成了誹謗佛法的罪業，又招致輕視聖賢的災禍，難道不應該引以為戒嗎？其他的教法，生死輪迴難以逃脫，唸佛修行，輪迴容易解脫，只要留下阿彌陀佛（Amituofo）的名號，就能救度眾生。那些不相信而譭謗的人，應當墮入地獄，承受各種苦難。

靈芝法師（Lingzhi Fashi）說：『博地的凡夫，被業障迷惑纏縛，在五道中流轉，經歷百千萬劫，遭受各種苦惱。忽然聽聞凈土法門，立下志願求生凈土，一日稱念佛名，就能超越到彼國，真可謂萬劫難逢，千生一遇。如果有人肯念阿彌陀佛，就能超過一切善根，縱然能夠行佈施、持戒、修禪、誦經，也不如唸佛的功德。為什麼呢？雖然修行一切福業，如果沒有正信，求生凈土，都只是小善根。如果念阿彌陀佛，發願求生凈土，這才是大善根。』孤山法師（Gushan Fashi）說：『求生凈土的人，是憑藉他力，阿彌陀佛的願力攝受，釋迦牟尼佛（Shijiamouni Fo）的勸贊，諸佛的護念，這三者都具備了。如果具有信心，往生極容易，就像渡過大海，既有巨大的航船，又有好的嚮導，再加上順風，必定能夠快速到達彼岸。如果他不肯登上船隻，遲遲留在危險的道路上，那是誰的過錯呢？』

楊提刑（Yang Tixing）說：『有佛名為釋迦（Shijia），是大導師，指引清凈土是安樂國，阿彌陀佛（Amituofo）是凈土的導師。你們這些眾生，如果生到那個國土，就沒有各種痛苦。不聞不知的人固然可悲可憐，也有一些善士，發起三種心，不求往生，尤其令人嘆息。一是說：我應當超越佛祖，凈土不值得往生。二是說：處處都是凈土，西方凈土不必往生。三是說：極樂世界是聖賢的領域，我們這些凡夫不能往生。』修行的大海無邊無際，普賢菩薩（Puxian Pusa）發願要見阿彌陀佛的佛國，即使是空性的維摩詰（Weimojie），也常常修習凈土。十方如來有廣長舌相的讚歎，十方菩薩有共同往生的心願。試著自己衡量一下，和諸位聖賢相比，認為不值得往生的人，是多麼的自欺欺人啊！至於龍猛祖師（Longmeng Zushi），《楞伽經》（Lengqiejing）有預先記述的文字，天親菩薩（Tianqin Pusa）是教法的宗師，《無量壽經論》（Wuliangshoujing Lun）有求生凈土的偈頌，慈恩大師（Ci'en Dashi）的《通贊》（Tongzan）首先稱揚十種殊勝，智者大師（Zhishe Dashi）分析義理，明辨十種疑惑，他們都是上等的賢哲。

【English Translation】 English version: People like Shu (Shu, name of a Bodhisattva), Puxian (Puxian, name of a Bodhisattva), Maming (Maming, a Buddhist commentator), Longshu (Longshu, a Buddhist commentator), etc., not only are deluded about the right path themselves and cut off the seeds of Buddhahood themselves, but they also become slanderers of the Dharma and invite the calamity of despising the sages. Shouldn't this be taken as a warning? Other teachings are difficult to escape from the cycle of birth and death, but practicing mindfulness of the Buddha makes it easier to escape from reincarnation. Just leaving the name of Amituofo (Amituofo) can save sentient beings. Those who do not believe and slander will fall into hell and suffer all kinds of hardships.

Master Lingzhi (Lingzhi Fashi) said: 'Ordinary people in the world are entangled by karmic obstacles and wander in the five realms, suffering all kinds of hardships for hundreds of millions of kalpas. Suddenly hearing the Pure Land teachings and vowing to be reborn in the Pure Land, reciting the Buddha's name for one day can transcend to that country. It can be said that it is rare to encounter in tens of millions of kalpas, and once in a thousand lifetimes. If someone is willing to recite Amituofo, they can surpass all good roots. Even if they can practice giving, keeping precepts, practicing meditation, and reciting scriptures, it is not as good as the merit of reciting the Buddha. Why? Although they cultivate all kinds of blessings, if they do not have the right faith and seek rebirth in the Pure Land, they are all small good roots. If they recite Amituofo and vow to be reborn in the Pure Land, this is called a great good root.' Master Gushan (Gushan Fashi) said: 'Those who seek rebirth in the Pure Land rely on other power, Amitabha Buddha's (Amituofo) vows to receive them, Shakyamuni Buddha's (Shijiamouni Fo) exhortations, and the protection of all Buddhas. All three of these are present. If one has faith, rebirth is very easy, like crossing the ocean, having both a huge ship and a good guide, plus favorable winds, one will surely be able to quickly reach the other shore. If one is unwilling to board the ship and lingers on the dangerous road, whose fault is it?'

Yang Tixing (Yang Tixing) said: 'There is a Buddha named Shakya (Shijia), who is a great teacher, pointing out that the Pure Land is a land of peace and happiness, and Amitabha Buddha (Amituofo) is the teacher of the Pure Land. If you sentient beings are born in that land, you will have no suffering. It is pitiful and lamentable for those who do not hear or know, but it is even more regrettable that some virtuous people generate three kinds of minds and do not seek rebirth. One is to say: I should surpass the Buddhas and ancestors, and the Pure Land is not worth being born in. The second is to say: Everywhere is the Pure Land, and there is no need to be born in the Western Pure Land. The third is to say: The Land of Ultimate Bliss is the realm of sages, and we ordinary people cannot be born there.' The ocean of practice is boundless, and Bodhisattva Puxian (Puxian Pusa) vows to see the Buddha land of Amitabha Buddha. Even the empty Vimalakirti (Weimojie) often practices the Pure Land. The Buddhas of the ten directions have the praise of the broad and long tongue, and the Bodhisattvas of the ten directions have the common aspiration to be reborn there. Try to measure yourself, compared to the sages, those who think it is not worth being born there are so self-deceiving! As for Master Longmeng (Longmeng Zushi), the Lengqie Sutra (Lengqiejing) has pre-recorded words, Bodhisattva Tianqin (Tianqin Pusa) is the master of the teachings, the Treatise on the Infinite Life Sutra (Wuliangshoujing Lun) has verses seeking rebirth in the Pure Land, Master Ci'en's (Ci'en Dashi) Tongzan first praises ten kinds of superiorities, and Master Zhishe (Zhishe Dashi) analyzes the meaning and clearly distinguishes ten kinds of doubts. They are all superior sages.

精進往生謂不必生者何其自慢哉火車可滅舟石不沉現花報者莫甚於張馗十念而超勝處入地獄者莫速于雄俊再蘇而證妙因世人愆尤未必若此謂不能生者何其自棄哉中峰祖師云娑婆苦娑婆苦娑婆之苦誰能數世人反以苦為樂甘住其中多失所臭皮袋裡出頭來長養無明病成蠱驀然三寸氣消亡化作寒灰埋下土五趣遷流不暫停百劫千生受悽楚諸仁者何如及早念彌陀舍此娑婆苦西方樂西方樂西方之樂誰能覺人民國土總殊勝了無寒暑並三惡蓮華胎里出頭來時聽法音與天樂琉璃地瑩絕纖塵金銀珠寶成樓閣化衣化食自然榮壽命無量難籌度諸仁者何如及早念彌陀取彼西方樂。

辯秀律師曰吾專于律而念于佛以凈土為安養之歸不達禪宗之人或云唸佛是權門小教或云是有相大乘此乃蓬心不直之談非是徹透高明之說何耶夫出言即性發意皆如而一色一香無非中道況我正念乎。

寂室大師示凈土實見云不修凈業之人妄稱游心禪定悟性真宗或聞說凈土必曰凈土唯心我心既凈則國土凈何用別求生處寂室曰且維摩經中雲如來以足指按地見娑婆國土悉皆嚴凈而眾會不見唯螺髻梵王得知今之說悟性者能如梵王所見凈土否況汝居卑室陋屋必羨之以大廈高堂脫粟藜羹者必羨之以珍羞上味獘袍短褐者必羨之以綾羅輊縠若云心凈土凈則不消如是分別也況當老病死

【現代漢語翻譯】現代漢語譯本：說精進往生的人不必往生，這是多麼自滿啊！猛烈的火車也能被撲滅，沉重的石頭也能浮起來。現世就得到惡報的，沒有比張馗（鍾馗，傳說中能捉鬼的神）更嚴重的了；唸誦十聲佛號就能超脫，墮入地獄的，沒有比雄俊（人名，指作惡之人）更快的了。再世為人就能證得妙因。世人的罪過未必像他們這樣，說不能往生的人，這是多麼自暴自棄啊！中峰祖師說：『娑婆世界苦啊，娑婆世界苦啊，娑婆世界的苦誰能數得清？』世人反而把苦當作樂，甘願住在其中，大多迷失了方向。從這臭皮囊里探出頭來，長養無明，最終病入膏肓。忽然三寸氣息消亡，化作寒冷的灰燼埋在地下。在五趣中不停地流轉，百劫千生地遭受悽慘痛苦。各位仁者，不如及早唸誦彌陀佛（阿彌陀佛，西方極樂世界的教主），捨棄這娑婆世界的苦，去往西方極樂世界。西方樂啊，西方樂啊，西方極樂世界的快樂誰能體會？那裡的人民和國土都非常殊勝，沒有寒冷和炎熱，也沒有三惡道（地獄、餓鬼、畜生）。從蓮花胎里化生出來，時常聽聞佛法，享受天樂。琉璃地面晶瑩剔透，沒有一絲塵埃，金銀珠寶建造的樓閣。化衣化食，自然而然地獲得榮華富貴，壽命無量，難以估量。各位仁者，不如及早唸誦彌陀佛，去往那西方極樂世界享受快樂。』辯秀律師說：『我專精於戒律，並且唸佛，以凈土（西方極樂世界）作為安身立命的歸宿。不通達禪宗的人，或許說唸佛是權宜之計的小教，或許說是執著于表象的大乘。』這都是心胸狹隘、見解不正的說法，不是徹底通達、高明的見解。為什麼呢？因為說出口的話、發出的意念，都與真如本性相符，一色一香，無非是中道（不偏不倚的真理），更何況我一心正念呢？』寂室大師開示凈土實見說：『不修凈土法門的人，妄稱自己游心於禪定，領悟了真性實宗。或者聽到說凈土，必定說凈土唯心，我的心既然清凈，那麼國土也就清凈了，何必另外求生之處呢？』寂室大師說：『且看《維摩詰經》中說，如來用腳趾按地，看到娑婆國土全部都莊嚴清凈，而大眾卻看不見，只有螺髻梵王（梵天，佛教護法神）知道。現在說悟性的人，能像螺髻梵王所見到的那樣清凈的凈土嗎？況且你居住在簡陋的房屋裡，必定羨慕高大的樓房；吃粗糧野菜的人，必定羨慕珍貴的美味佳餚；穿破舊衣服的人，必定羨慕綾羅綢緞。如果說心凈土凈，那麼就不需要這樣分別了。更何況當老病死來臨的時候呢？』

【English Translation】 English version: To say that those who diligently seek rebirth in the Pure Land need not be reborn is truly arrogant! A raging fire can be extinguished, and a heavy stone can float. The retribution for evil deeds manifesting in this life is most evident in the case of Zhang Kui (Zhong Kui, a mythical figure who can catch ghosts); and one can fall into hell faster than Xiong Jun (a person's name, referring to an evil person) after reciting the Buddha's name ten times. Being reborn again can lead to the realization of wonderful causes. The transgressions of ordinary people may not be as severe as these, so to say that one cannot be reborn is truly self-abandonment! Master Zhongfeng said: 'Samsara is suffering, Samsara is suffering, who can count the sufferings of Samsara?' Yet, people turn suffering into pleasure, willingly dwelling within it, and mostly lose their way. Emerging from this stinking skin bag, they nurture ignorance, eventually becoming terminally ill. Suddenly, the three inches of breath expire, turning into cold ashes buried beneath the earth. They ceaselessly transmigrate through the five realms, enduring miserable suffering for hundreds and thousands of kalpas. All you virtuous ones, why not recite Amitabha (Amitabha Buddha, the lord of the Western Pure Land) as soon as possible, abandon the suffering of this Samsara, and go to the Western Pure Land of Ultimate Bliss. The Western Land is blissful, the Western Land is blissful, who can realize the bliss of the Western Pure Land? The people and land there are all supremely wonderful, without cold or heat, and without the three evil paths (hell, hungry ghosts, animals). Emerging from a lotus womb, one constantly hears the Dharma and enjoys heavenly music. The crystal-clear ground is free from even a speck of dust, and pavilions are built of gold, silver, and jewels. Clothes and food appear naturally, and one naturally obtains glory and wealth. Life is immeasurable, beyond calculation. All you virtuous ones, why not recite Amitabha as soon as possible, and go to that Western Pure Land to enjoy bliss?' Lawyer Bianxiu said: 'I specialize in the precepts and also recite the Buddha's name, taking the Pure Land (Western Pure Land) as my refuge. Those who do not understand Zen may say that reciting the Buddha's name is a provisional and minor teaching, or that it is a Mahayana practice clinging to appearances.' These are narrow-minded and incorrect views, not thorough and insightful understandings. Why? Because the words spoken and the thoughts arising are all in accordance with the true nature, and every color and fragrance is none other than the Middle Way (the truth of non-duality), let alone my single-minded mindfulness?' Master Jishi revealed the true view of the Pure Land, saying: 'Those who do not cultivate the Pure Land practice falsely claim to wander in Zen meditation and realize the true nature. Or, upon hearing about the Pure Land, they invariably say that the Pure Land is only mind, and since my mind is pure, then the land is also pure, so why seek another place of rebirth?' Master Jishi said: 'But in the Vimalakirti Sutra, it says that the Tathagata pressed his toe to the ground and saw that the entire Saha world was adorned and pure, but the assembly did not see it, only the Brahma with the ushnisha (Brahma, a Buddhist protector deity) knew. Can those who now speak of realizing the nature see the Pure Land as pure as the Brahma with the ushnisha saw it? Moreover, you live in a humble house, and you must envy tall buildings; those who eat coarse grains and vegetables must envy precious delicacies; those who wear tattered clothes must envy silk and satin. If it is said that the mind is pure, then the land is pure, then there is no need for such distinctions. What's more, what about when old age, sickness, and death come?'

苦世間違情之時顏色與未悟者同是則口唱心凈土凈之言身被穢土苦惱之縛其自欺之甚也不然應須信教仰理于凈土從而修之。

真歇了禪師云捷徑法門惟有唸佛功高易進唸佛為先若不念佛而求出離者終無所獲普勸清信一心念佛求愿往生決不誤矣。

古音禪師云一句阿彌陀佛宗門頭則公案譬如騎馬拄杖把穩生涯一段不拘四眾人等持之悉有應驗現生長福消災報滿永除罪難若人立地受持無不隨心滿愿幸生中土為人如上寶山一遍切莫空去空回所務急宜早辦閻王不貴金珠唯重彌陀一卷一生富貴如雲百歲光陰若電知音切莫遲延急早作個轉變佛為苦海舟航勸君早渡彼岸一用齋戒為先二用改惡向善三用明師善友四用解脫正愿五用知因識果六用有諸方便七用積功累德八用福緣相贈行住坐臥之中一句彌陀莫斷須信因深果深直教不念自念若能唸唸不空管取念成一片當念認得念人彌陀與我同現便入唸佛三昧親證極樂內院蓮胎標的姓名極功之者自見親見彌陀授記便同菩薩作伴直至無上菩提永劫隨心散誕依得此道歸來決定成佛不欠。

白樂天頌云。

餘年七十一　　不復事吟哦　　看經費眼力　作福畏奔波　　何以度心眼　　一聲阿彌陀　行也阿彌陀　　坐也阿彌陀　　縱饒忙似箭　不離阿彌陀　　達人應笑我　　多卻

【現代漢語翻譯】現代漢語譯本：當身處充滿痛苦的世間，違背自己意願的時候，（那些人的）表現和沒有覺悟的人一樣。他們口中念著『心凈則國土凈』，身體卻被穢土的苦惱束縛，這種自欺欺人真是太過分了。不是這樣的，應該相信教義，仰慕真理，依隨凈土法門而修行。

真歇了禪師說：『最快的法門只有唸佛，功效高而且容易進步，唸佛應當放在首位。如果不念佛卻想求得解脫，最終將一無所獲。』我普勸各位信士，一心念佛，求愿往生，絕對不會耽誤你們的。

古音禪師說：『一句『阿彌陀佛』（Amitabha，音譯，意為無量光佛），是宗門中的重要公案，譬如騎馬時握緊韁繩，把握住人生的關鍵。無論什麼身份的人，持念它都會有應驗：現世增長福報，消除災禍，報盡之後永遠消除罪業苦難。如果有人立刻開始受持，沒有不隨心滿愿的。有幸生在中土為人，就像進入寶山一樣，千萬不要空手而回。務必要抓緊時間辦理這件事，閻王不看重金銀珠寶，只看重《彌陀經》一卷。一生的榮華富貴如過眼雲煙，百年的光陰如閃電一般。明白這個道理的人千萬不要遲疑，趕緊做出轉變。佛是苦海中的舟船，勸你早日渡到彼岸。』第一要齋戒，第二要改惡從善，第三要親近明師善友，第四要發解脫的真正誓願，第五要明白因果，第六要擁有各種方便法門，第七要積累功德，第八要將福緣相互贈與。無論行住坐臥，一句『彌陀』不要間斷。必須相信因深果深，直到不用刻意念誦也能自然唸誦。如果能唸唸不空，一定能念成一片。在念誦的時候，認識到能唸的『念人』，『彌陀』（Amitabha，音譯，意為無量光佛）與我同時顯現，便進入唸佛三昧，親自證悟極樂世界的內院，蓮花中標記著你的姓名。功德極大的人，自然能親眼見到『彌陀』（Amitabha，音譯，意為無量光佛）為你授記，便能與菩薩為伴，直到無上菩提，永劫隨心自在。依照這個方法修行，回來后必定成佛，不會缺少什麼。

白樂天頌道：

我今年七十一歲，不再吟詩作賦了，看佛經費眼睛，做善事又怕奔波勞累。用什麼來安定心神呢？一聲『阿彌陀』（Amitabha，音譯，意為無量光佛）！行走時念『阿彌陀』（Amitabha，音譯，意為無量光佛），坐著也念『阿彌陀』（Amitabha，音譯，意為無量光佛）。縱然忙碌得像箭一樣，也不離開『阿彌陀』（Amitabha，音譯，意為無量光佛）。通達的人或許會笑我，說我多此一舉。

【English Translation】 English version: When in this painful world, things go against your wishes, (those people's) behavior is the same as those who are not enlightened. Their mouths chant 'a pure mind makes a pure land', but their bodies are bound by the suffering of the impure land. This self-deception is too much. It should not be like this; one should believe in the teachings, admire the truth, and cultivate according to the Pure Land Dharma.

Zen Master Zhenxie said: 'The quickest Dharma gate is only reciting the Buddha's name, the effect is high and easy to progress, reciting the Buddha should be the first priority. If you do not recite the Buddha but want to seek liberation, you will eventually gain nothing.' I urge all believers to recite the Buddha's name with one heart, and pray to be reborn in the Pure Land, which will never delay you.

Zen Master Guyin said: 'One sentence of 'Amitabha' (Amitabha, transliteration, meaning infinite light Buddha) is an important case in the Zen school, like holding the reins tightly when riding a horse, grasping the key to life. No matter what the identity of the person, holding it will have an effect: increasing blessings in this life, eliminating disasters, and after the retribution is exhausted, forever eliminating sins and suffering. If someone starts to uphold it immediately, there is nothing that will not be fulfilled as desired. Fortunately, being born in China is like entering a treasure mountain, don't go back empty-handed. Be sure to seize the time to handle this matter, Yama does not value gold and silver treasures, but only values one volume of the 'Amitabha Sutra'. A lifetime of glory and wealth is like fleeting clouds, and a hundred years of time is like lightning. Those who understand this principle should not hesitate, and quickly make a change. The Buddha is a boat in the sea of suffering, I advise you to cross to the other shore as soon as possible.' First, abstain from meat and observe precepts, second, change from evil to good, third, be close to enlightened teachers and good friends, fourth, make a true vow of liberation, fifth, understand cause and effect, sixth, have various expedient methods, seventh, accumulate merit, and eighth, give blessings to each other. Whether walking, standing, sitting, or lying down, do not interrupt the sentence 'Amitabha'. You must believe that the cause is deep and the effect is deep, until you can recite it naturally without deliberately reciting it. If you can recite it without emptiness in every thought, you will surely be able to recite it into one piece. When reciting, recognize the 'reciter' who can recite, 'Amitabha' (Amitabha, transliteration, meaning infinite light Buddha) and I appear at the same time, then enter the Samadhi of reciting the Buddha, personally realize the inner courtyard of the Pure Land, and your name is marked in the lotus flower. Those who have great merit will naturally be able to see 'Amitabha' (Amitabha, transliteration, meaning infinite light Buddha) conferring a prophecy for you, and you will be able to accompany the Bodhisattvas, until the supreme Bodhi, and be free at will for eternity. According to this method of cultivation, you will surely become a Buddha when you return, and you will not lack anything.

Bai Letian praised:

I am seventy-one years old this year, and I no longer write poetry, reading Buddhist scriptures is hard on the eyes, and doing good deeds is afraid of running around and being tired. What can I use to calm my mind? One sentence 'Amitabha' (Amitabha, transliteration, meaning infinite light Buddha)! Walking, I recite 'Amitabha' (Amitabha, transliteration, meaning infinite light Buddha), and sitting, I also recite 'Amitabha' (Amitabha, transliteration, meaning infinite light Buddha). Even if I am as busy as an arrow, I will not leave 'Amitabha' (Amitabha, transliteration, meaning infinite light Buddha). Those who are enlightened may laugh at me, saying that I am doing something unnecessary.

阿彌陀　達又作么生　　不達又如何　　普勸法界眾　同念阿彌陀　　要脫輪迴苦　　須念阿彌陀

無盡居士云自嘆身居相位意樂空門思此世界五濁亂心眾惡雜性無正觀力無了因力本性彌陀唯心凈土不能悟達謹遵　釋迦世尊金口之教專念西方極樂世界阿彌陀佛求彼世尊大愿大力加被攝受待報滿時往生極樂猶如順水乘舟不勞自力而到矣。

遠公祖師云禪宗見唸佛修西方者皆言著相修行未足為妙不如參禪見性頓悟真常淺根之人信彼一惑佛又不念經又不看在塵務中口談參禪心不行道輕毀凈土不信往生其失大矣不知阿彌陀佛是無上甚深禪也今人不窮大理妄生分別欲要參禪見性不須別舉話頭但持一句阿彌陀佛自參自念自究自疑久久自有所得此時縱然不悟命終亦得上品往生何患不大悟哉。

且如百丈大智海禪師是江西馬祖傳道之的子天下叢林依他建立從古至今無一人敢議其非天下清規依他舉行從始至末無一事敢違其法看他為病僧唸誦之規雲集眾同聲舉揚一偈稱讚阿彌陀佛復同聲稱念南無阿彌陀佛或百聲或千聲迴向伏願云諸緣未盡早遂輕安大命難逃徑登安養此非凈土之指歸乎又看他津送亡僧大夜唸誦迴向伏願云神超凈域業謝塵勞蓮開上品之華佛授一生之記此非凈土之指歸乎至於茶毗之際別無所為但令維那引聲

【現代漢語翻譯】現代漢語譯本阿彌陀（Amitabha）：達觀了怎麼樣？不達觀又怎麼樣？我普勸法界一切眾生，一同唸誦阿彌陀（Amitabha），想要脫離輪迴的痛苦，必須唸誦阿彌陀（Amitabha）。

無盡居士說，自嘆身居高位，內心卻嚮往空門，思及這世界五濁惡世，人心混亂，各種惡念雜生，沒有正確的觀察力，沒有了悟的因緣力，本性中的彌陀（Amitabha）和唯心凈土無法領悟通達。謹遵釋迦世尊（Sakyamuni Buddha）的金口教誨，專心念誦西方極樂世界的阿彌陀佛（Amitabha），祈求阿彌陀佛（Amitabha）的大愿大力加持攝受，等待此生報盡之時往生極樂世界，就像順水行舟一樣，不費力氣就能到達。

遠公祖師說，禪宗見到唸佛修西方凈土的人，都說他們執著于外相修行，不足為妙，不如參禪見性，頓悟真常。淺薄之人相信他們的話，被迷惑。這些人既不念經，也不看經，身處塵世俗務之中，口頭上談論參禪，心裡卻不行道，輕視詆譭凈土，不相信往生，這樣的過失太大了。他們不知道阿彌陀佛（Amitabha）是無上甚深的禪。現在的人不窮究大道理，妄自生出分別心，想要參禪見性，不需要另外舉出話頭，只要持念一句阿彌陀佛（Amitabha），自己參，自己念，自己追究，自己懷疑，久而久之自然會有所得。此時縱然沒有開悟，命終也能上品往生，何愁不能大悟呢？

例如百丈大智海禪師，是江西馬祖傳道的嫡傳弟子，天下的叢林都依他建立，從古至今沒有一個人敢議論他的不是，天下的清規都依他舉行，從始至終沒有一件事敢違揹他的法則。看他為生病的僧人唸誦的規矩，召集大眾同聲誦揚一首偈頌，稱讚阿彌陀佛（Amitabha），又同聲稱念南無阿彌陀佛（Namo Amitabha），或百聲或千聲，迴向祈願說：『諸緣未盡，早日得以減輕病痛，大限難逃，直接登上安養凈土。』這難道不是指向凈土的歸宿嗎？再看他為送別的亡僧在大夜裡唸誦迴向，祈願說：『神識超脫凈域，業障消謝塵勞，蓮花盛開上品之華，佛陀授予一生補處之記。』這難道不是指向凈土的歸宿嗎？至於火化的時候，沒有其他的做法，只是讓維那引聲

【English Translation】 English version Amitabha (Amitabha): What about understanding? What about not understanding? I universally exhort all beings in the Dharma realm, To recite Amitabha (Amitabha) together, If you want to escape the suffering of Samsara, You must recite Amitabha (Amitabha).

Layman Wujin said, lamenting his high position but longing for the emptiness of the Dharma gate, contemplating this world of five turbidities, with chaotic minds and various evil thoughts arising, lacking the power of correct observation and the causal power of enlightenment, unable to comprehend and realize the Amitabha (Amitabha) in his inherent nature and the Pure Land of the mind-only. He respectfully follows the golden words of Sakyamuni Buddha (Sakyamuni Buddha), wholeheartedly reciting Amitabha Buddha (Amitabha) of the Western Pure Land of Ultimate Bliss, seeking the blessings and reception of Amitabha's (Amitabha) great vows and power, awaiting the end of this life to be reborn in the Pure Land of Ultimate Bliss, like sailing downstream, reaching the destination effortlessly.

Patriarch Yuan Gong said that those of the Chan school who see those who practice mindfulness of the Buddha and cultivate the Western Pure Land say that they are attached to external appearances in their practice, which is not wonderful. It is better to practice Chan meditation to see one's nature and have a sudden enlightenment of true permanence. Shallow people believe them and are deluded. These people neither recite scriptures nor read them, but are in the midst of worldly affairs, talking about Chan meditation but not practicing the Way in their hearts, belittling and slandering the Pure Land, and not believing in rebirth. This is a great mistake. They do not know that Amitabha Buddha (Amitabha) is the unsurpassed and profound Chan. People today do not exhaust the great principles, but give rise to discriminating thoughts, wanting to practice Chan meditation to see their nature. There is no need to bring up another topic; just hold the phrase 'Amitabha' (Amitabha), contemplate it yourself, recite it yourself, investigate it yourself, doubt it yourself, and in time you will naturally gain something. Even if you are not enlightened at this time, you can still be reborn in the upper grades at the end of your life. Why worry about not having great enlightenment?

For example, Chan Master Baizhang Dazhi Hai was the direct disciple of Mazu of Jiangxi in transmitting the Dharma. The monasteries of the world were established based on him. From ancient times to the present, no one has dared to criticize him. The monastic rules of the world are carried out based on him. From beginning to end, no one dares to violate his laws. Look at his rules for reciting for sick monks, gathering the assembly to chant a verse in unison, praising Amitabha (Amitabha), and then reciting Namo Amitabha (Namo Amitabha) in unison, either a hundred times or a thousand times, dedicating the merit and praying: 'May the conditions not yet exhausted be relieved of illness soon, and may the inevitable end of life lead directly to the Pure Land of Peace and Nourishment.' Is this not pointing to the destination of the Pure Land? Look again at his recitation and dedication for the departed monks on the great night, praying: 'May the spirit transcend the Pure Realm, may karmic obstacles be cleared away, may the lotus flower bloom in the upper grades, and may the Buddha bestow the prediction of becoming a Buddha in one lifetime.' Is this not pointing to the destination of the Pure Land? As for the cremation, there is nothing else to do, but to have the chant leader lead the voice

高唱南無西方極樂世界大慈大悲阿彌陀佛如是十唱而大眾十和總名之曰十念也唱畢復回向云上來稱揚十念資助往生此非凈土之指歸乎自百丈以來凡所以津送亡僧皆依此法然則所謂合五家之宗派盡天下之禪僧無有一人不歸凈土者以余觀老宿之言皆有所據而指歸凈土今之參禪之人既不會祖師之意又自不發省覺之心妄謂悟達之士不願往生後悔無所逃矣。

諸經指歸凈土文　十七

凈土教門如恒河沙略引數則以破疑也。

大無量壽經云佛告彌勒於此世界有七百二十億不退菩薩往生極樂國土諸小行菩薩不可稱計皆得往生又不但我國乃至十方世界無量大菩薩眾盡念阿彌陀佛愿生阿彌陀佛國土。

彌陀經云若有善男子善女人聞說阿彌陀佛執持名號以稱名故諸罪消滅其人臨命終時即得往生阿彌陀佛極樂國土釋迦佛云汝等皆當信受我語及諸佛所說若有眾生聞是說者應當發願生彼國土。

十六觀經云若善男子及善女人但聞佛名二菩薩名除無量劫生死之罪何況憶念念南無阿彌陀佛一聲滅八十億劫生死重罪若唸佛者當知此人是人中芬陀利華觀世音菩薩大勢至菩薩為其勝友藥王菩薩本事品云聞是經典如說修行於此命終即往安樂世界阿彌陀佛大菩薩眾圍繞住處生蓮華中寶座之上不復為貪慾所惱亦復不為瞋恚愚癡所惱

【現代漢語翻譯】現代漢語譯本：高聲唱唸『南無西方極樂世界大慈大悲阿彌陀佛』（皈依西方極樂世界，具有大慈悲心的阿彌陀佛）這樣十次，大眾也應和十次，總稱為『十念』。唱唸完畢后，再回向說：『以上稱揚十唸的功德，資助往生。』這難道不是凈土宗的宗旨歸宿嗎？自從百丈禪師以來，凡是超度亡僧，都依此法。既然如此，那麼所謂融合五家宗派，遍及天下的禪僧，沒有一個人不歸向凈土的。依我看來，老宿的言論都有所依據，並且都指向歸宿凈土。現在參禪的人，既不能領會祖師的意旨，又不能自己覺悟，還妄自認為開悟的人不願往生，將來後悔就無處可逃了。

諸經指歸凈土文十七

凈土教門如恒河沙數一樣眾多，略微引用幾條來破除疑惑。

《大無量壽經》說：佛告訴彌勒（菩薩名）：在這個世界，有七百二十億不退轉的菩薩往生到極樂國土，其他小行菩薩多得不可計數，都能夠往生。而且不僅僅是我們這個世界，乃至十方世界無量的大菩薩眾，都念阿彌陀佛（西方極樂世界的教主），愿生阿彌陀佛的國土。

《阿彌陀經》說：如果有善男子、善女人，聽聞宣說阿彌陀佛，執持名號，因為稱念名號的緣故，各種罪業都消滅，這個人臨命終時，就能夠往生阿彌陀佛的極樂國土。釋迦佛（佛教創始人）說：你們都應當信受我的話，以及諸佛所說。如果有眾生聽聞這些說法，應當發願往生那個國土。

《十六觀經》說：如果有善男子以及善女人，僅僅聽聞佛名和兩位菩薩的名號，就能消除無量劫的生死之罪，更何況憶念『南無阿彌陀佛』（皈依阿彌陀佛）一聲，就能滅除八十億劫的生死重罪。如果唸佛的人，應當知道這個人是人中的芬陀利華（蓮花），觀世音菩薩（具有大慈悲心的菩薩）、大勢至菩薩（代表智慧力量的菩薩）是他的殊勝朋友。藥王菩薩本事品說：聽聞這部經典，如所說的那樣修行，在此命終后，就往生安樂世界，阿彌陀佛和大菩薩眾圍繞的住處，生在蓮花中的寶座之上，不再被貪慾所惱，也不會被嗔恚愚癡所惱。

【English Translation】 English version: Chant aloud 'Namo Western Pure Land Great Compassionate Amitabha Buddha' (Homage to Amitabha Buddha of the Western Pure Land, who possesses great compassion) ten times in this manner, and the assembly should respond in unison ten times, collectively known as the 'Ten Recitations'. After the chanting is complete, dedicate the merit by saying: 'May the merit of these ten recitations assist in rebirth [in the Pure Land].' Is this not the ultimate aim and destination of the Pure Land school? Since the time of Zen Master Baizhang, this method has been used for the deliverance of deceased monks. If this is the case, then among those who integrate the five Zen schools and encompass all Zen monks in the world, there is not a single one who does not turn to the Pure Land. In my view, the words of the elder monks are all based on evidence and point to the Pure Land as the final destination. Those who practice Zen today, neither comprehending the intention of the patriarchs nor awakening on their own, presumptuously claim that enlightened individuals do not wish to be reborn [in the Pure Land]. Regret will be inescapable in the future.

Essays from Various Sutras Pointing to the Pure Land, Seventeen

The teachings of the Pure Land school are as numerous as the sands of the Ganges River. I will briefly cite a few to dispel doubts.

The Larger Sutra of Immeasurable Life states: The Buddha told Maitreya (name of a Bodhisattva): 'In this world, there are seven hundred and twenty billion non-regressing Bodhisattvas who will be reborn in the Land of Ultimate Bliss. The number of lesser-practicing Bodhisattvas is countless, and all will be able to be reborn. Moreover, it is not only in our world, but also in the countless great Bodhisattva assemblies of the ten directions, all recite Amitabha Buddha (the principal Buddha of the Western Pure Land), wishing to be born in the land of Amitabha Buddha.'

The Amitabha Sutra states: 'If there are good men or good women who hear of Amitabha Buddha and uphold his name, all their sins will be eradicated because of reciting his name. When these people approach the end of their lives, they will be reborn in the Land of Ultimate Bliss of Amitabha Buddha.' Shakyamuni Buddha (the founder of Buddhism) said: 'You should all believe and accept my words, as well as what the Buddhas have said. If there are sentient beings who hear these teachings, they should make a vow to be born in that land.'

The Sixteen Contemplations Sutra states: 'If there are good men and good women who merely hear the name of the Buddha and the names of the two Bodhisattvas, they can eliminate the sins of countless kalpas of birth and death. How much more so if they remember and recite 'Namo Amitabha Buddha' (Homage to Amitabha Buddha) even once, they can extinguish the heavy sins of eighty billion kalpas of birth and death. If one recites the Buddha's name, know that this person is a pundarika flower (lotus flower) among people, and Avalokiteshvara Bodhisattva (Bodhisattva of great compassion) and Mahasthamaprapta Bodhisattva (Bodhisattva representing the power of wisdom) are their excellent friends.' The Chapter on the Past Deeds of Bhaisajyaraja Bodhisattva states: 'Having heard this sutra and practiced as it says, upon the end of this life, one will be reborn in the Land of Peace and Bliss, in the dwelling place surrounded by Amitabha Buddha and the great Bodhisattva assembly, born upon a jeweled throne in a lotus flower, no longer troubled by greed, nor troubled by anger and ignorance.'

亦復不為憍慢嫉妒諸垢所惱得菩薩神通無生法忍。

大智度論云佛是無上法王諸大菩薩以為法臣諸臣所尊重者唯佛法王也有諸菩薩自念往昔謗般若墮惡道受無量苦復經無量劫來雖修余行不能得出苦海后遇善知識教我念阿彌陀佛即得滅除罪障超生凈土我今應當禮謝阿彌陀佛何以故父母親友人天王等不能度我出離苦海唯阿彌陀佛願力攝受是以得出苦海偈云若人愿作佛心念阿彌陀即得為現身故我歸命禮又云佛世一老人求出家舍利弗不許佛觀此人曩劫採樵為虎所逼上樹失聲念南無佛有此微善遇佛得度獲羅漢果吁一稱其名尚得解脫況終身唸佛乎。

蓮宗實鑒云恒河沙數眾如來彌陀第一十方微塵諸佛剎極樂是歸深信極樂真解脫之妙門諦想彌陀實眾生之慈父是以一念興而萬靈知信心生而諸佛現才稱寶號已投種于蓮胎一發菩提即標名于金地有緣斯遇自悟自修淺信不持大愚大錯堪嘆時逢末代多有邪見迷流貶凈業為權乘𠷣誦持為粗行豈非耽溺火宅自甘永劫之沉淪悖悷慈親深痛一生之虛喪須信匪憑他力截業惑以無由不遇此門脫生死而無路是則輕者全是自輕毀者還成自毀妄情易習正法難聞輪轉三惡道中長劫不得出離。

凈土境觀要門云夫凈土法門者乃末世眾生出生死之要路截苦海之舟航一生彼處永無退轉以金色身飛行自在衣

【現代漢語翻譯】現代漢語譯本：亦不再被驕慢、嫉妒等種種污垢所困擾，獲得菩薩的神通和無生法忍（Anutpattika-dharma-kshanti，對諸法不生不滅的深刻理解）。《大智度論》中說，佛是無上的法王，各大菩薩是法王的大臣。這些大臣所尊重的，唯有佛法王。也有一些菩薩自己回憶往昔誹謗般若（Prajna，智慧），墮入惡道，遭受無量痛苦，經歷了無量劫的時間，即使修行其他法門，也不能脫離苦海。後來遇到善知識，教我念誦阿彌陀佛（Amitabha Buddha，無量光佛），立即得以滅除罪障，超生凈土。我現在應當禮謝阿彌陀佛。為什麼呢？因為父母、親友、人天王等都不能度我脫離苦海，唯有阿彌陀佛的願力攝受，因此得以脫離苦海。偈語說：『如果有人愿作佛，心中念阿彌陀，即得為現身。』所以我歸命禮敬。又說，佛在世時，一位老人請求出家，舍利弗（Sariputra，佛陀十大弟子之一，以智慧著稱）不允許。佛觀察到此人過去世採樵時，被老虎逼迫上樹，失聲念『南無佛』，有此微小的善根，遇到佛而得度，獲得阿羅漢果（Arhat，斷盡煩惱，證得解脫的聖者）。僅僅稱念一聲佛名，尚且能夠得到解脫，何況終身唸佛呢？《蓮宗實鑒》中說，恒河沙數般的諸如來中，阿彌陀佛是第一。十方微塵數般的諸佛剎土中，極樂世界（Sukhavati，阿彌陀佛的凈土）是最終的歸宿。深信極樂世界是真正解脫的妙門，真切地觀想阿彌陀佛是眾生的慈父。因此，一念發起，萬靈皆知；信心生起，諸佛顯現。才稱念寶號，就已經在蓮花胎中播下種子；一發菩提心（Bodhicitta，覺悟之心），就已經在金地上標明姓名。有緣之人遇到，自然能夠覺悟和修行；淺薄的信心不能堅持，是大愚蠢、大錯誤。可嘆的是，時逢末法時代，多有邪見迷惑，貶低凈土法門為權宜之法，輕視誦經持咒為粗淺的修行，這難道不是沉溺於火宅（比喻充滿煩惱和痛苦的世間），甘願永遠沉淪嗎？違背慈悲的父母，深深地痛惜一生虛度。必須相信，如果不憑藉他力（阿彌陀佛的願力）截斷業力，就無法擺脫迷惑；如果不遇到這個法門，就沒有道路可以脫離生死。那麼，輕視這個法門，完全是自己輕視自己；譭謗這個法門，最終還是譭謗自己。虛妄的情感容易習慣，正法難以聽聞，將在三惡道中輪轉，長劫不得出離。《凈土境觀要門》中說，凈土法門是末世眾生脫離生死的要道，是截斷苦海的舟航。一旦往生到彼處，就永遠不會退轉，以金色身飛行自在，衣

【English Translation】 English version: Also, no longer troubled by the defilements of arrogance, jealousy, and the like, one attains the Bodhisattva's supernatural powers and the Anutpattika-dharma-kshanti (the forbearance of the unoriginated nature of all dharmas). The Mahaprajnaparamita-sastra states that the Buddha is the supreme Dharma King, and the great Bodhisattvas are the Dharma ministers of the Dharma King. Those whom these ministers respect are only the Buddha Dharma King. There are also Bodhisattvas who recall that in the past they slandered Prajna (wisdom), fell into evil realms, and suffered immeasurable pain. Having spent countless kalpas, even though they cultivated other practices, they could not escape the sea of suffering. Later, they encountered a good teacher who taught them to recite Amitabha Buddha (Buddha of Infinite Light), and they were immediately able to eliminate karmic obstacles and be reborn in the Pure Land. Now I should pay homage to Amitabha Buddha. Why? Because parents, relatives, friends, human and deva kings cannot deliver me from the sea of suffering, only the power of Amitabha Buddha's vows can embrace me, and therefore I can escape the sea of suffering. A verse says: 'If a person wishes to become a Buddha, and thinks of Amitabha in their heart, then he will appear before them.' Therefore, I take refuge and pay homage. It also says that when the Buddha was in the world, an old man requested to become a monk, but Sariputra (one of the Buddha's ten great disciples, known for his wisdom) did not allow it. The Buddha observed that in a past life, when this person was gathering firewood, he was forced up a tree by a tiger, and he cried out 'Namo Buddha'. Because of this small good root, he encountered the Buddha and was delivered, attaining the fruit of Arhat (one who has extinguished all afflictions and attained liberation). Just uttering the name of the Buddha once can lead to liberation, how much more so if one recites the Buddha's name throughout their life? The Lian Zong Shi Jian states that among the Buddhas as numerous as the sands of the Ganges River, Amitabha Buddha is the foremost. Among the Buddha lands as numerous as the dust motes in the ten directions, the Pure Land of Sukhavati (Amitabha Buddha's Pure Land) is the ultimate destination. Deeply believe that the Pure Land is the wonderful gate to true liberation, and sincerely contemplate Amitabha Buddha as the compassionate father of all beings. Therefore, when a single thought arises, all spirits know; when faith arises, all Buddhas appear. Just reciting the sacred name is already planting a seed in the lotus womb; once Bodhicitta (the mind of enlightenment) is awakened, one's name is marked on the golden ground. Those who are destined to encounter this will naturally awaken and practice; shallow faith cannot be sustained, which is great foolishness and a great mistake. It is lamentable that in this degenerate age, there are many heretical views and delusions, belittling the Pure Land Dharma as an expedient means, and despising reciting scriptures and mantras as crude practices. Is this not indulging in the burning house (a metaphor for the world filled with afflictions and suffering), willingly condemning oneself to eternal sinking? Disobeying compassionate parents, deeply regretting wasting one's life. One must believe that if one does not rely on other power (the power of Amitabha Buddha's vows) to cut off karmic forces, there is no way to escape delusion; if one does not encounter this Dharma gate, there is no path to escape birth and death. Therefore, to despise this Dharma gate is entirely to despise oneself; to slander this Dharma gate is ultimately to slander oneself. False emotions are easy to become accustomed to, but the true Dharma is difficult to hear. One will revolve in the three evil realms for a long kalpa without being able to escape. The Jing Tu Jing Guan Yao Men states that the Pure Land Dharma gate is the essential path for sentient beings in the degenerate age to escape birth and death, and the boat to cut off the sea of suffering. Once reborn there, one will never regress, flying freely with a golden body, and clothing

食自然得見佛聞法速入聖位無虎狼獅子蚊虻蚤虱之所逼惱無雷霆風雨寒熱飢渴之所煎熬蓮華化生壽命無量既無生老病死等苦是為極樂世界故我釋迦如來欲令此土在迷眾生出離眾苦開折伏之門彌陀慈父示攝受之路所以苦口丁寧偏贊凈土普勸往生良由於此是故聖賢道俗念佛往生者不可勝數但下劣凡夫貪著塵勞不求出離甘心流浪生死深可痛傷。

安樂集云能念阿彌陀佛即斷一切業障得生凈土何則譬如有人用師子筋為琴絃其聲一奏一切餘弦悉斷若人于菩提心中能念阿彌陀佛一切煩惱重障皆悉斷滅亦如有人取牛羊驢馬諸乳置一器中若將師子乳一滴投之一切諸乳悉化為水若人于菩提心中能念阿彌陀佛一切惡魔諸障自然消滅得生凈土矣。

決疑論云人身難得凈土易生何以故五戒不持人天路絕五戒清凈方得為人況以五戒難持亦無願力攝受此所謂人身難得也修凈土者未必持戒全與不全但念阿彌陀佛名號縱有罪業亦許懺悔臨命終時阿彌陀佛觀音勢至清凈海眾各有願力共來接引攝受此所謂凈土易生也。

凈行法門云懺悔似勤磨古鏡旋消歷劫之昏塵唸佛如私遇明君頓獲他時之拯拔春夏秋冬之內行住坐臥之間勤思凈土莊嚴常憶阿彌陀佛如是念佛則三昧現前生凈土不須疑矣。

大集月藏經云末法時中億億眾生起行修道未有

【現代漢語翻譯】現代漢語譯本：如果能夠通過唸佛修行，自然能夠得見佛，聽聞佛法，迅速進入聖位。沒有虎狼獅子、蚊虻蚤虱的侵擾，沒有雷霆風雨、寒冷炎熱、飢餓乾渴的煎熬。在蓮花中化生，壽命無量。沒有生老病死等痛苦，這就是極樂世界。所以我的釋迦如來（Śākyamuni，佛教創始人）想要讓這個世界的迷惑眾生脫離各種痛苦，開啟折伏之門，阿彌陀佛（Amitābha，西方極樂世界的佛）慈悲的父親展示攝受的道路。所以苦口婆心地讚美凈土，普遍勸導往生，原因就在於此。因此，聖賢道俗念佛往生的人數不勝數。只是下劣的凡夫貪戀塵世的享樂，不尋求出離，甘心在生死中流浪，實在令人痛心。

《安樂集》中說，能夠唸誦阿彌陀佛（Amitābha，西方極樂世界的佛）的名號，就能斷除一切業障，得以往生凈土。為什麼呢？比如有人用獅子的筋做琴絃，琴聲一響，其他的琴絃都會斷裂。如果有人在菩提心中唸誦阿彌陀佛（Amitābha，西方極樂世界的佛）的名號，一切煩惱和深重的業障都會斷滅。又比如有人把牛、羊、驢、馬的奶放在一個容器里，如果滴入一滴獅子奶，所有的奶都會變成水。如果有人在菩提心中唸誦阿彌陀佛（Amitābha，西方極樂世界的佛）的名號，一切惡魔和各種障礙自然會消滅，從而得以往生凈土。

《決疑論》中說，人身難以獲得，凈土容易往生。為什麼呢？如果不能持守五戒，通往人天之路就會斷絕。只有五戒清凈，才能獲得人身。更何況五戒難以持守，也沒有願力攝受，這就是所謂的人身難得。修行凈土的人，未必能夠完全持戒，但只要唸誦阿彌陀佛（Amitābha，西方極樂世界的佛）的名號，即使有罪業，也可以懺悔。臨命終時，阿彌陀佛（Amitābha，西方極樂世界的佛）、觀音（Avalokiteśvara，觀世音菩薩）、勢至（Mahāsthāmaprāpta，大勢至菩薩）以及清凈海眾，各自都有願力，一同前來接引攝受，這就是所謂的凈土容易往生。

《凈行法門》中說，懺悔就像勤奮地擦拭古老的鏡子，逐漸消除經歷無數劫的昏暗塵埃。唸佛就像私下裡遇到了賢明的君主，立刻獲得他日的拯救和提拔。在春夏秋冬的四季里，在行走坐臥的時刻，勤奮地思念凈土的莊嚴，常常憶念阿彌陀佛（Amitābha，西方極樂世界的佛）。這樣唸佛，三昧（Samādhi，禪定）就會現前，往生凈土就不需要懷疑了。

《大集月藏經》中說，末法時代，億億眾生開始修行，沒有...

【English Translation】 English version: By practicing mindfulness of the Buddha, one will naturally see the Buddha, hear the Dharma, and quickly enter the ranks of the saints. There will be no harassment from tigers, wolves, lions, mosquitoes, gadflies, fleas, or lice, and no torment from thunder, wind, rain, cold, heat, hunger, or thirst. One will be born from a lotus flower with immeasurable lifespan. There will be no suffering of birth, old age, sickness, or death. This is the Land of Ultimate Bliss. Therefore, Śākyamuni Tathagata (Śākyamuni, the founder of Buddhism) wishes to liberate the confused beings of this world from all suffering, opening the gate of subduing and transforming, and Amitābha (Amitābha, the Buddha of the Western Pure Land), the compassionate father, shows the path of acceptance. Therefore, he earnestly praises the Pure Land and universally encourages rebirth there. The reason lies in this. Thus, countless sages, virtuous people, monks, and laypeople attain rebirth in the Pure Land through mindfulness of the Buddha. However, inferior ordinary beings are attached to worldly pleasures, do not seek liberation, and willingly drift in the cycle of birth and death, which is deeply lamentable.

The An Le Ji (Collection of Essays on the Land of Peace and Bliss) says that being able to recite the name of Amitābha Buddha (Amitābha, the Buddha of the Western Pure Land) immediately cuts off all karmic obstacles and enables one to be reborn in the Pure Land. Why? It is like someone using a lion's sinew as a zither string; when its sound is played, all other strings are cut off. If a person, with a Bodhi mind, can recite the name of Amitābha Buddha (Amitābha, the Buddha of the Western Pure Land), all afflictions and heavy obstacles will be completely cut off. It is also like someone taking the milk of cows, sheep, donkeys, and horses and placing them in one container; if one drop of lion's milk is added, all the milk will turn into water. If a person, with a Bodhi mind, can recite the name of Amitābha Buddha (Amitābha, the Buddha of the Western Pure Land), all evil demons and obstacles will naturally disappear, and one will attain rebirth in the Pure Land.

The Jue Yi Lun (Treatise on Resolving Doubts) says that a human body is difficult to obtain, but rebirth in the Pure Land is easy. Why? If one does not uphold the Five Precepts, the path to humans and devas (heavenly beings) is cut off. Only with pure Five Precepts can one obtain a human body. Moreover, the Five Precepts are difficult to uphold, and there is no power of vows to receive one. This is what is meant by a human body being difficult to obtain. Those who cultivate the Pure Land path may not be able to uphold all the precepts perfectly, but as long as they recite the name of Amitābha Buddha (Amitābha, the Buddha of the Western Pure Land), even if they have sins, they can repent. At the time of death, Amitābha Buddha (Amitābha, the Buddha of the Western Pure Land), Avalokiteśvara (Avalokiteśvara, the Bodhisattva of Compassion), Mahāsthāmaprāpta (Mahāsthāmaprāpta, the Bodhisattva of Great Strength), and the pure assembly of the sea, each with their own vows, will come together to receive and embrace one. This is what is meant by rebirth in the Pure Land being easy.

The Jing Xing Fa Men (Pure Conduct Dharma Gate) says that repentance is like diligently polishing an ancient mirror, gradually eliminating the darkness and dust of countless kalpas (eons). Mindfulness of the Buddha is like privately encountering a wise ruler, immediately obtaining salvation and promotion in the future. In the seasons of spring, summer, autumn, and winter, in the moments of walking, standing, sitting, and lying down, diligently contemplate the adornments of the Pure Land and constantly remember Amitābha Buddha (Amitābha, the Buddha of the Western Pure Land). By practicing mindfulness of the Buddha in this way, Samādhi (Samādhi, meditative absorption) will manifest, and there will be no need to doubt rebirth in the Pure Land.

The Da Ji Yue Zang Jing (Great Collection of the Moon Store Sutra) says that in the Dharma-Ending Age, billions of beings begin to cultivate the path, but there are no...

一得者皆因五濁惡世雜學難成唯有凈土一門可通入路當知自行難圓他力易就如劣士附輪王之勢飛游四天凡質假仙藥之功升騰三島實為易行之道疾得相應慈旨丁寧須銘肌骨。

寶王論云浴大海者已用於百川唸佛名者必成於三昧亦猶清珠下於濁水濁水不得不清唸佛投于亂心亂心不得不佛。

大品經云若人散心念佛亦得離苦其福不盡況定意念佛也上至一心不亂下至十念成功。

法華經云若人散亂心入于塔廟中一稱南無佛皆已成佛道又云佛名聞十方廣饒益眾生一切具善根以助無上心。

華嚴經云一切威儀中常唸佛功德晝夜無暫斷如是業應作又云寧受地獄苦得聞諸佛名不受無量樂而不聞佛名。

寶積經云他方眾生聞阿彌陀如來名乃至能發一念凈信歡喜愛樂所有善根迴向愿生彼國者隨愿往生得不退轉直至成佛。

正法難聞品云佛說世間人民得聞阿彌陀佛名號若慈心喜悅志意清凈毛髮聳然淚即出者皆是累世常行佛道或他方佛所行菩薩道固非凡人也若不信佛語者不信念佛者不信往生者皆從惡道中來餘殃未盡愚癡不解未當解脫多有菩薩欲開此經而不得聞若得聞者于無上道永不退轉故當信受持念如說修行今為汝等說此大法令見阿彌陀佛及其國土我以哀愍眾生特留此法偈曰若不往昔修福慧於此正法不能

【現代漢語翻譯】現代漢語譯本：

如果有人獲得了一點成就，都是因為身處五濁惡世（指劫濁、見濁、煩惱濁、眾生濁、命濁），雜學很難成就，只有凈土法門可以通往。應當知道，依靠自己的力量難以圓滿，依靠阿彌陀佛的願力容易成就。就像資質平庸的人依附於轉輪聖王（擁有輪寶的統治者）的勢力，可以飛游四天（佛教宇宙觀中的四天王所居之處）；凡人的資質憑藉仙藥的功效，可以升騰到三島（傳說中的仙境）。這實在是易行之道，迅速得到阿彌陀佛的慈悲旨意，必須銘記在心。

《寶王論》說：『沐浴在大海中的人，已經用過了百川的水；唸佛名號的人，必定成就三昧（佛教的禪定）。』也像清澈的珠子放入濁水中，濁水不得不清澈；唸佛投入到散亂的心中，散亂的心不得不變成佛心。

《大品般若經》說：『如果有人以散亂的心念佛，也能脫離苦難，其福德無窮無盡，更何況以禪定的心念佛呢？』上至一心不亂，下至十念，都能成功。

《法華經》說：『如果有人以散亂的心進入佛塔或寺廟中，只要稱念一聲『南無佛』（皈依佛），都已種下成佛的因緣。』又說：『佛的名號傳遍十方，廣泛饒益眾生，一切都具備善根，以幫助無上的菩提心。』

《華嚴經》說：『一切威儀（行住坐臥）中，常常唸佛的功德，晝夜沒有暫時的間斷，這樣的行業應當去做。』又說：『寧願承受地獄的痛苦，也要聽聞諸佛的名號；不願享受無量的快樂，而不聽聞佛的名號。』

《寶積經》說：『他方世界的眾生，聽聞阿彌陀如來（西方極樂世界的教主）的名號，乃至能夠生起一念清凈的信心，歡喜愛好，所有善根迴向，愿生彼國的人，都能隨愿往生，得到不退轉，直至成佛。』

《正法難聞品》說：『佛說世間人民，能夠聽聞阿彌陀佛的名號，如果慈心喜悅，志意清凈，毛髮聳然，眼淚流出，都是累世常常修行佛道，或者他方佛所行菩薩道，實在不是凡人。』如果不相信佛語的人，不相信念佛的人，不相信往生的人，都是從惡道中來的，餘下的罪業還沒有消盡，愚癡不解，還未到解脫的時候。很多菩薩想要開演這部經，卻不能聽聞，如果能夠聽聞，對於無上菩提道永遠不會退轉，所以應當信受持念，如所說修行。現在為你們說這部大法，令你們見到阿彌陀佛及其國土。我以哀憐眾生的緣故，特意留下這部法。偈語說：『如果不是往昔修習福德智慧，對於這部正法不能聽聞。』

【English Translation】 English version:

Those who achieve even a little are only able to do so because they are in the evil world of the Five Turbidities (referring to the kalpa-turbidity, view-turbidity, affliction-turbidity, sentient being-turbidity, and life-turbidity), where miscellaneous studies are difficult to accomplish. Only the Pure Land Dharma-door offers a path to enter. It should be known that self-power is difficult to perfect, while other-power is easy to achieve. It is like a mediocre person relying on the power of a Wheel-Turning King (a ruler possessing a wheel treasure) to fly and travel through the Four Heavens (the abodes of the Four Heavenly Kings in Buddhist cosmology); a mortal's quality, through the efficacy of immortal medicine, can ascend to the Three Islands (legendary paradises). This is truly an easy path to practice, and quickly obtaining the compassionate decree of Amitabha Buddha must be engraved in one's bones.

The Bao Wang Lun (Treatise on the King of Treasures) says: 'One who bathes in the great ocean has already used the waters of a hundred rivers; one who recites the Buddha's name will surely achieve samadhi (Buddhist concentration).' It is also like a clear pearl dropped into turbid water, the turbid water cannot but become clear; reciting the Buddha's name cast into a distracted mind, the distracted mind cannot but become a Buddha-mind.

The Mahaprajnaparamita Sutra says: 'If a person recites the Buddha's name with a distracted mind, they can also escape suffering, and their blessings will be inexhaustible, how much more so if they recite the Buddha's name with a concentrated mind?' From the highest state of single-mindedness to the lowest state of ten recitations, all can succeed.

The Lotus Sutra says: 'If a person enters a pagoda or temple with a distracted mind, even if they only recite 'Namo Buddha' (Homage to the Buddha) once, they have already planted the seeds for Buddhahood.' It also says: 'The Buddha's name is heard in the ten directions, widely benefiting sentient beings, all possessing good roots to assist the unsurpassed Bodhi-mind.'

The Avatamsaka Sutra says: 'In all deportments (walking, standing, sitting, and lying down), constantly reciting the Buddha's merits, day and night without temporary interruption, such actions should be done.' It also says: 'Rather endure the suffering of hell to hear the names of all Buddhas, than not hear the Buddha's name while enjoying immeasurable happiness.'

The Ratnakuta Sutra says: 'Sentient beings in other worlds, upon hearing the name of Amitabha Tathagata (the teaching master of the Western Pure Land), even if they can generate a single thought of pure faith, joyfully loving and delighting, dedicating all good roots, wishing to be born in that country, they can all be reborn there according to their wishes, attain non-retrogression, and directly achieve Buddhahood.'

The Chapter on the Difficulty of Hearing the True Dharma says: 'The Buddha said that if people in the world can hear the name of Amitabha Buddha, and if they are joyful with a compassionate heart, with pure intention, their hair stands on end, and tears flow, all of them have constantly practiced the Buddha-path in past lives, or the Bodhisattva-path practiced by Buddhas in other worlds, and are truly not ordinary people.' Those who do not believe the Buddha's words, do not believe in reciting the Buddha's name, and do not believe in rebirth, all come from the evil paths, and their remaining karmic debts have not yet been exhausted, foolish and uncomprehending, and have not yet reached liberation. Many Bodhisattvas wish to expound this sutra, but cannot hear it. If they can hear it, they will never regress from the unsurpassed Bodhi-path, so they should believe, accept, uphold, recite, and practice as taught. Now I will speak this great Dharma for you, so that you may see Amitabha Buddha and his land. Because I pity sentient beings, I especially leave this Dharma. The verse says: 'If one has not cultivated blessings and wisdom in the past, one cannot hear this true Dharma.'

聞已曾欽奉諸如來故有因緣聞此義彼佛剎樂無邊際唯佛與佛乃能知聲聞緣覺滿世間盡其神智莫能測大聖法王宣妙法濟度一切脫沉淪若有受持揚說者真是菩提殊勝友佛說此經已爾時菩薩聲聞天龍八部咸皆歡悅信受奉行。

阿彌陀佛因地事理說　十八

或問曰師常勸念阿彌陀佛未知阿彌陀佛有因地否宗本曰阿彌陀佛因地載於藏教甚多今略引一二以酬子之所問○鼓音王經云過去久遠劫中有國名妙喜王名憍尸迦祖父清泰國王父月上轉輪王母殊勝妙顏王后生三子長曰月明次曰憍尸迦二曰帝眾時有一佛出世號世自在王如來憍尸迦棄捨國位投佛出家名曰法藏比丘恭對如來發四十八種廣大行愿普度十方一切眾生若一愿不滿者誓不作佛是時諸天散花大地震動空中贊言決定成佛○又悲華經云往昔劫中有轉輪王名無諍念大臣寶海為善知識同於寶藏佛所發菩提心輪王發願云我作佛時在於清凈安樂世界攝受一切眾生大臣發願云我作佛時在於五濁苦惱世界度脫一切眾生無諍念王者阿彌陀佛是也寶海大臣者釋迦牟尼佛是也似此君臣道合名為折攝二門是故阿彌陀佛在彼凈土接引眾生釋迦牟尼佛在此娑婆教化眾生○又于塵點劫前大通智勝佛時彌陀釋迦曾為十六王子覆講法華度生髮愿因此無量劫來不違本誓諸仁者要知彌陀釋迦二師之恩粉骨碎身

【現代漢語翻譯】現代漢語譯本聽聞此經是因為過去曾經恭敬地信奉諸位如來，所以才有因緣聽聞此經的義理。阿彌陀佛的佛剎（Buddha-kshetra，佛的國土）快樂無邊無際，只有佛與佛才能完全瞭解。聲聞（Śrāvaka，聽聞佛陀教誨而證悟的修行者）和緣覺（Pratyekabuddha，靠自己力量覺悟的修行者）即使充滿世間，用盡他們的智慧也無法測度。偉大的聖者法王（Dharmaraja，佛陀的尊稱）宣說微妙的佛法，救濟一切眾生脫離沉淪。如果有人能夠接受、奉持並且弘揚此經，那真是菩提道上的殊勝道友。佛陀說完此經后，當時在場的菩薩（Bodhisattva，發願要救度一切眾生的修行者）、聲聞、天龍八部（Nāga，佛教護法神）都非常歡喜，信受奉行。

阿彌陀佛因地事理說十八

有人問：『師父您經常勸人唸誦阿彌陀佛（Amitābha，西方極樂世界的佛），不知道阿彌陀佛有沒有因地？』宗本回答說：『阿彌陀佛的因地事蹟記載在藏經中有很多，現在略微引用一兩則來回答您的問題。』《鼓音王經》中說：『過去很久遠的劫（kalpa，時間單位）中，有個國家名叫妙喜國，國王名叫憍尸迦（Kauśika）。祖父是清泰國王，父親是月上轉輪王（cakravartin，擁有統治世界的輪寶的國王），母親是殊勝妙顏王后。後來生了三個兒子，長子名叫月明，次子名叫憍尸迦，三子名叫帝眾。當時有一尊佛出世，名號是世自在王如來（Lokeśvararāja-tathāgata）。憍尸迦放棄了國王的地位，投靠佛陀出家，法號叫做法藏比丘（Dharmākara）。恭敬地在如來面前發了四十八種廣大的行愿，普遍救度十方一切眾生，如果有一愿不能滿足，誓不成佛。』當時諸天散花，大地震動，空中讚歎說：『決定能夠成佛。』又《悲華經》中說：『往昔劫中，有一位轉輪王名叫無諍念，大臣寶海作為他的善知識，一同在寶藏佛（Ratnagarbha Buddha）那裡發菩提心。輪王發願說：『我成佛的時候，要在清凈安樂的世界攝受一切眾生。』大臣發願說：『我成佛的時候，要在五濁（kaṣāya，充滿煩惱和痛苦的時期）苦惱的世界度脫一切眾生。』無諍念王者就是阿彌陀佛，寶海大臣就是釋迦牟尼佛（Śākyamuni，佛教的創始人）。』像這樣君臣志同道合，叫做折攝二門。所以阿彌陀佛在西方凈土接引眾生，釋迦牟尼佛在此娑婆世界（Sahā，充滿缺陷和痛苦的世界）教化眾生。又在塵點劫（asaṃkhyeya-kalpa，極長的時間單位）之前，大通智勝佛（Mahābhijñājñānābhibhū Buddha）時期，阿彌陀佛和釋迦牟尼佛曾經是十六位王子，共同覆講《法華經》（Saddharma Puṇḍarīka Sūtra，佛教經典）度化眾生，併發愿。因此無量劫以來，都不違背當初的誓願。各位要知道阿彌陀佛和釋迦牟尼佛這兩位老師的恩德，即使粉身碎骨也難以報答。

【English Translation】 English version Having heard this, it is because in the past I respectfully revered all the Tathagatas (Tathāgata, 'the thus-gone one', an epithet of the Buddha), and therefore I have the karmic connection to hear the meaning of this scripture. The Buddha-kshetra (Buddha-kshetra, the land of a Buddha) of Amitābha (Amitābha, the Buddha of Infinite Light) is infinitely joyful, and only Buddhas can fully understand it. Śrāvakas (Śrāvaka, 'hearers', disciples who learn from the Buddha's teachings) and Pratyekabuddhas (Pratyekabuddha, 'solitary Buddhas' who attain enlightenment on their own) filling the world, exhausting their wisdom, cannot fathom it. The great sage, the Dharma-king (Dharmaraja, 'king of the Dharma', an epithet of the Buddha), proclaims the wonderful Dharma, saving all beings from sinking into suffering. If anyone can receive, uphold, and propagate this scripture, they are truly a supreme friend on the path to Bodhi (Bodhi, enlightenment). After the Buddha spoke this scripture, the Bodhisattvas (Bodhisattva, beings who aspire to Buddhahood), Śrāvakas, the eight classes of gods and dragons (Nāga, serpent deities), all rejoiced, believed, accepted, and practiced it.

Explanation of the Causal Ground of Amitābha Buddha, Part Eighteen

Someone asked: 'Master, you often encourage people to recite Amitābha Buddha (Amitābha, the Buddha of Infinite Light), I wonder if Amitābha Buddha has a causal ground?' Zongben replied: 'The causal deeds of Amitābha Buddha are recorded in many scriptures of the Tripiṭaka (Tripiṭaka, the Buddhist canon). Now I will briefly cite one or two to answer your question.' The Drum Sound King Sutra says: 'In the distant past, there was a country named Wonderful Joy, and the king was named Kauśika (Kauśika). The grandfather was King Qingtai, the father was King Yue Shang, a wheel-turning king (cakravartin, a universal monarch), and the mother was Queen Shusheng Miaoyan. Later, she gave birth to three sons, the eldest named Yueming, the second named Kauśika, and the third named Dizhong. At that time, a Buddha appeared in the world, named Lokeśvararāja-tathāgata (Lokeśvararāja-tathāgata, the Thus-Come One, King of the World's Sovereignty). Kauśika abandoned his royal position, joined the Buddha's order, and was named the Bhikṣu (Bhikṣu, a Buddhist monk) Dharmākara (Dharmākara, 'Dharma Store'). He respectfully made forty-eight great vows before the Tathāgata, vowing to universally save all sentient beings in the ten directions. If one vow was not fulfilled, he vowed not to become a Buddha.' At that time, the gods scattered flowers, the earth shook, and a voice in the sky praised: 'He will definitely become a Buddha.' Also, the Karuṇāpuṇḍarīka Sūtra (Karuṇāpuṇḍarīka Sūtra, the Lotus of Compassion Sutra) says: 'In a past kalpa (kalpa, an aeon), there was a wheel-turning king named Wuzheng Nian, and the minister Baohai was his good advisor. Together they generated the Bodhi-mind (Bodhi, the mind of enlightenment) at the place of Ratnagarbha Buddha (Ratnagarbha Buddha, the Buddha of Treasure Womb). The wheel-turning king vowed: 'When I become a Buddha, I will gather all sentient beings in a pure and peaceful world.' The minister vowed: 'When I become a Buddha, I will liberate all sentient beings in the world of the five turbidities (kaṣāya, a degenerate age).' The king Wuzheng Nian is Amitābha Buddha, and the minister Baohai is Śākyamuni Buddha (Śākyamuni, the historical Buddha).' Such a harmonious relationship between the king and minister is called the two gates of subduing and gathering. Therefore, Amitābha Buddha receives sentient beings in the Pure Land, and Śākyamuni Buddha teaches sentient beings in this Sahā world (Sahā, the world of suffering). Moreover, before countless kalpas (asaṃkhyeya-kalpa, incalculable aeons) like dust motes, during the time of Mahābhijñājñānābhibhū Buddha (Mahābhijñājñānābhibhū Buddha, the Buddha of Great Penetrating Wisdom), Amitābha and Śākyamuni were once sixteen princes, jointly expounding the Lotus Sutra (Saddharma Puṇḍarīka Sūtra, the Lotus Sutra) to liberate beings and made vows. Therefore, for countless kalpas, they have not violated their original vows. All of you should know the kindness of these two teachers, Amitābha and Śākyamuni, even if we shatter our bones and crush our bodies, it would not be enough to repay them.

未足為報。

又問十方諸佛甚多世人唯念阿彌陀佛何耶答阿彌陀佛有理同事異是以特念耳推其理念一佛即是念多佛念多佛即是念一佛何以故諸佛體同故華嚴經云一切諸佛一法身真如平等無分別豈不然乎我今再將喻法決汝之疑譬如一室之中懸百千鏡內安一燈照之則諸鏡皆有燈光涉入如人稱一阿彌陀佛一切諸佛悉皆念盡不見般舟三昧經云䟦陀和菩薩問釋迦牟尼佛未來眾生云何得見十方諸佛佛教令念阿彌陀佛即見十方諸佛是以諸佛體同故稱同名同號也非唯諸佛同名同號要知四聖六凡皆同此理何則諸佛悟此性成聖眾生迷此性為凡是以亦同此理也○舉其事阿彌陀佛慈悲廣大行愿弘深是以特念耳不見大阿彌陀經云我作佛時我剎莊嚴殊勝超過十方國土不得是愿終不作佛又云我作佛時說經行道十倍于諸佛不得是愿終不作佛又云稱我名號定生我國不得是愿終不作佛是以愿廣緣強感動世人皆念耳又不見大慈菩薩贊佛偈云十方三世佛阿彌陀第一豈不然哉非但菩薩稱讚十方諸佛亦稱讚之況我輩下劣凡夫也由此推之專念彼佛有何疑哉。

又問唸佛之人臨終佛來接引十方世界有無量人唸佛焉能悉知其時盡能接引乎答且日月是一小世界光明猶能普照萬類況佛之光明乎不見彌陀經云彼佛何故號阿彌陀舍利弗彼佛光明無量照十方國無所障礙是

【現代漢語翻譯】現代漢語譯本：這還遠遠不足以報答佛恩。

又有人問：『十方諸佛數量眾多，世人為何只念阿彌陀佛（Amitabha，意為無量光或無量壽）呢？』回答說：『阿彌陀佛在理體上與諸佛相同，在事相上則有差別，因此特別唸誦他。推究其理體，念一佛即是念多佛，念多佛即是念一佛。』為什麼這樣說呢？因為諸佛的本體是相同的。《華嚴經》說：『一切諸佛只有一個法身，真如平等，沒有分別。』難道不是這樣嗎？我現在再用比喻來消除你的疑惑。譬如一間屋子裡懸掛著成百上千的鏡子，屋內安放一盞燈，燈光照耀，所有的鏡子都顯現出燈光。如同有人稱念一聲阿彌陀佛，就等於唸誦了一切諸佛。不見《般舟三昧經》中說，跋陀和菩薩（Bhadrakaapila，賢劫菩薩之一）問釋迦牟尼佛（Sakyamuni，佛教創始人）：『未來眾生如何才能得見十方諸佛？』佛陀教導說：『唸誦阿彌陀佛，就能見到十方諸佛。』因此，諸佛的本體是相同的，稱念相同的名號。不僅諸佛同名同號，要知道四聖六凡都遵循這個道理。為什麼呢？諸佛覺悟了這個本性而成聖，眾生迷惑了這個本性而為凡，因此也遵循這個道理。』

從『事』上來說，阿彌陀佛慈悲廣大，行愿深廣，因此特別唸誦他。不見《大阿彌陀經》中說：『我成佛時，我的佛剎莊嚴殊勝，超過十方國土，如果不能實現這個願望，我終不成佛。』又說：『我成佛時，說法度眾生的功德勝過其他佛十倍，如果不能實現這個願望，我終不成佛。』又說：『稱念我的名號，必定往生我的國土，如果不能實現這個願望，我終不成佛。』因此，他的願力廣大，因緣殊勝，感動世人，大家都念誦他。又不見大慈菩薩（Maitreya Bodhisattva，未來佛）贊佛偈說：『十方三世佛，阿彌陀第一。』難道不是這樣嗎？不僅菩薩稱讚，十方諸佛也稱讚他，更何況我們這些下劣的凡夫呢？由此推斷，專心念誦阿彌陀佛，還有什麼可懷疑的呢？

又有人問：『唸佛之人臨終時，佛來接引。十方世界有無數人唸佛，佛怎麼能悉知他們的時辰，並且都能接引呢？』回答說：『且不說太陽和月亮只是一個小世界的光明，尚且能夠普照萬物，更何況是佛的光明呢？』不見《阿彌陀經》中說：『那位佛為什麼號稱阿彌陀？舍利弗（Sariputra，智慧第一的佛陀弟子），那位佛的光明無量，照耀十方國土，沒有阻礙。』這就是原因。

【English Translation】 English version: This is far from sufficient to repay the Buddha's kindness.

Someone asked: 'The Buddhas of the ten directions are numerous, why do people only recite Amitabha Buddha (Amitabha, meaning immeasurable light or immeasurable life)?' The answer is: 'Amitabha Buddha is the same as all Buddhas in principle, but different in phenomena, so he is specially recited. Investigating its principle, reciting one Buddha is reciting many Buddhas, and reciting many Buddhas is reciting one Buddha.' Why is this so? Because the essence of all Buddhas is the same. The Avatamsaka Sutra says: 'All Buddhas have only one Dharmakaya, true thusness is equal, without discrimination.' Isn't that so? I will now use a metaphor to dispel your doubts. For example, hundreds of thousands of mirrors are hung in a room, and a lamp is placed in the room. When the light shines, all the mirrors show the light. It is like someone reciting Amitabha Buddha once, which is equivalent to reciting all Buddhas. Don't you see in the Pratyutpanna Samadhi Sutra, Bhadrakaapila Bodhisattva (Bhadrakaapila, one of the Bodhisattvas of the Worthy Kalpa) asked Sakyamuni Buddha (Sakyamuni, the founder of Buddhism): 'How can future beings see the Buddhas of the ten directions?' The Buddha taught: 'Recite Amitabha Buddha and you will see the Buddhas of the ten directions.' Therefore, the essence of all Buddhas is the same, reciting the same name. Not only do all Buddhas have the same name, but know that the Four Saints and Six Realms all follow this principle. Why? Buddhas awaken to this nature and become saints, sentient beings are confused by this nature and become ordinary, so they also follow this principle.'

From the 'phenomenal' perspective, Amitabha Buddha's compassion is vast and his vows are profound, so he is specially recited. Don't you see in the Larger Sutra of Immeasurable Life: 'When I become a Buddha, my Buddha-land will be adorned and surpass the lands of the ten directions. If this vow is not fulfilled, I will not become a Buddha.' It also says: 'When I become a Buddha, the merit of preaching the Dharma and saving sentient beings will be ten times greater than that of other Buddhas. If this vow is not fulfilled, I will not become a Buddha.' It also says: 'Reciting my name will surely lead to rebirth in my land. If this vow is not fulfilled, I will not become a Buddha.' Therefore, his vows are vast, his karmic connections are extraordinary, and he moves the world, so everyone recites him. Don't you also see Maitreya Bodhisattva's (Maitreya Bodhisattva, the future Buddha) verse praising the Buddha: 'The Buddhas of the ten directions and three times, Amitabha is the first.' Isn't that so? Not only Bodhisattvas praise him, but the Buddhas of the ten directions also praise him, let alone us inferior ordinary beings? From this, what doubt is there in single-mindedly reciting that Buddha?

Someone asked: 'When a person who recites the Buddha is about to die, the Buddha comes to receive him. There are countless people in the ten directions who recite the Buddha, how can the Buddha know their time and receive them all?' The answer is: 'Let alone the sun and the moon are only the light of a small world, yet they can illuminate all things, let alone the light of the Buddha?' Don't you see in the Amitabha Sutra: 'Why is that Buddha called Amitabha? Sariputra (Sariputra, the Buddha's disciple foremost in wisdom), that Buddha's light is immeasurable, shining on the lands of the ten directions, without obstruction.' That is the reason.

故號為阿彌陀應知佛之光明廣大無比小乘羅漢尚有三明六通隨類現化況佛之神通妙用乎何則身常禮佛佛則見之天眼通故口常唸佛佛則聞之天耳通故心常憶佛佛則知之他心通故諸仁者只要自己䖍切修持不須疑佛無能接引。

又問佛有無量光明我何不見答杲日麗天瞽夫不睹非日無光是盲者咎眾生黑業障重不見佛之光明如處覆盆之下非日光之不照也若人齋戒精嚴一心念佛臨終面見彌陀即得往生凈土。

又問既有如是功德何必連聲舉念譬如叫我名字不過一二三聲若呼之不止則吾心反成瞋怪何如答汝之邪說惑亂迷人且諸佛大聖之洪名非凡愚常見之可比前不云乎稱我名號定生我國觀經云念阿彌陀佛一聲滅八十億劫生死重罪況連聲不斷乎彌陀經云以稱名故諸罪消滅勢至圓通云憶佛唸佛必定見佛上至一心不亂專持名號下至十念成功往生凈土豈容汝饒舌非言哉我今勸人常稱佛號何也要先滌其口業然後可凈其身心矣嗚呼凡夫唸佛之時還有妄想現起況不念佛乎今我觀之非唯念彼之佛即是喚醒主人不迷本性既能一性不迷三業自然清凈到此之時彌陀與我一體無殊我與彌陀本來不二正是感應道交母子相見事理分明性相兼備矣。

龍舒口業勸戒文　十九

居士曰口誦佛名如吐珠玉天堂佛國之報口說善事如噴清香稱人長同口宣

【現代漢語翻譯】現代漢語譯本：因此，佛才被稱為阿彌陀（Amitābha，無量光）應知佛的光明廣大無比，即使是小乘羅漢尚且有三明六通，能夠隨眾生種類顯現化身，更何況是佛的神通妙用呢？為什麼這麼說呢？如果（眾生）身常禮佛，佛就能見到，這是因為佛有天眼通的緣故；如果（眾生）口常唸佛，佛就能聽到，這是因為佛有天耳通的緣故；如果（眾生）心常憶佛，佛就能知道，這是因為佛有他心通的緣故。各位仁者，只要自己虔誠地修持，不必懷疑佛沒有能力接引。又有人問：佛有無量的光明，我為什麼看不見呢？回答說：太陽光芒照耀天空，盲人卻看不見，不能說是太陽沒有光芒，這是盲人的過錯。眾生因為黑業的障礙深重，所以看不見佛的光明，就像處在倒扣的盆子下面一樣，不是陽光沒有照耀。如果有人齋戒精嚴，一心念佛，臨終時就能親眼見到阿彌陀（Amitābha）佛，從而往生凈土。又有人問：既然唸佛有如此功德，為什麼一定要連續不斷地念呢？譬如叫我的名字，不過一兩三聲就可以了，如果不停地呼喚，我的心裡反而會生氣責怪，這樣如何呢？回答說：你的邪說是用來迷惑誤導人的！要知道諸佛大聖的洪名，不是凡夫愚人所能用常見的道理來相比的。前面不是說了嗎？稱念我的名號，必定往生我的國土。《觀經》（Visualization Sutra）上說，念阿彌陀佛（Amitābha Buddha）一聲，能滅除八十億劫生死輪迴的深重罪業，更何況是連續不斷地念呢？《阿彌陀經》（Amitābha Sutra）上說，因為稱念佛名，所以各種罪業都消滅了。《勢至圓通章》（Mahāsthāmaprāpta Chapter on Perfect Penetration）中說，憶佛唸佛，必定能見到佛，上至一心不亂，專心持念名號，下至臨終十念成功，都能往生凈土，哪裡容得你多嘴胡說！我現在勸人常常稱念佛號，為什麼要先洗滌他們的口業，然後才能清凈他們的身心呢！唉！凡夫唸佛的時候，還有妄想現起，更何況是不念佛的時候呢？現在我看來，念彼佛的名號，就是喚醒自己的主人，不迷失自己的本性。既然能一性不迷，身口意三業自然清凈。到了這個時候，彌陀（Amitābha）與我一體無二，我與彌陀（Amitābha）本來就是不二的，這正是感應道交，母子相見，事理分明，性相兼備的時候啊。《龍舒口業勸戒文》（Longshu's Admonitions on Verbal Karma）第十九居士說：口誦佛名，如同吐出珍珠美玉，能獲得天堂佛國的果報；口說善事，如同噴出清凈的香氣，稱讚別人的優點，如同口中宣揚。

【English Translation】 English version: Therefore, the Buddha is called Amitābha (Immeasurable Light). You should know that the Buddha's light is vast and boundless. Even a Śrāvaka Arhat (one who has attained enlightenment through listening to the teachings) of the Small Vehicle (Hinayana) still possesses the Three Clear Knowledges (trim विद्याs) and Six Supernatural Powers (ṣaṭ abhijñā), and can manifest transformations according to the type of beings. How much more so are the Buddha's miraculous powers and wonderful functions? Why is this so? If (beings) constantly pay homage to the Buddha with their bodies, the Buddha will see them, because the Buddha possesses the Divine Eye (divyacakṣus). If (beings) constantly recite the Buddha's name with their mouths, the Buddha will hear them, because the Buddha possesses the Divine Ear (divyaśrotra). If (beings) constantly remember the Buddha in their minds, the Buddha will know them, because the Buddha possesses the Knowledge of Others' Minds (paracittajñāna). Therefore, all of you, be diligent in your practice, and do not doubt that the Buddha has the ability to receive and guide you. Someone asked: The Buddha has immeasurable light, why can't I see it? The answer is: The bright sun shines in the sky, but a blind person cannot see it. It cannot be said that the sun has no light; it is the fault of the blind person. Beings, because of the heavy obstruction of dark karma, cannot see the Buddha's light, just like being under an overturned pot. It is not that the sunlight is not shining. If someone observes precepts strictly, is diligent, and single-mindedly recites the Buddha's name, they will be able to see Amitābha (Immeasurable Light) Buddha in person at the time of death, and thus be reborn in the Pure Land. Someone asked: Since reciting the Buddha's name has such merit, why must it be recited continuously? For example, when calling my name, one or two or three times is enough. If you keep calling me, my heart will become angry and blameful. What about this? The answer is: Your heretical views are used to confuse and mislead people! You should know that the great names of all Buddhas and great sages cannot be compared to the common reasoning of ordinary and foolish people. Didn't I say before? Reciting my name will surely be reborn in my land. The Visualization Sutra (Amitāyurdhyāna Sūtra) says that reciting the name of Amitābha Buddha once can eradicate the heavy sins of eighty billion kalpas of birth and death, let alone reciting it continuously? The Amitābha Sutra says that because of reciting the Buddha's name, all sins are extinguished. The Mahāsthāmaprāpta Chapter on Perfect Penetration says that remembering the Buddha and reciting the Buddha will surely see the Buddha, up to single-mindedness without confusion, focusing on upholding the name, down to ten recitations at the time of death, successfully reborn in the Pure Land. How can I allow you to be verbose and nonsense! Now I advise people to often recite the Buddha's name. Why must I first cleanse their verbal karma, and then purify their body and mind! Alas! When ordinary people recite the Buddha's name, there are still delusions arising, let alone when they do not recite the Buddha's name? Now, as I see it, reciting the name of that Buddha is to awaken one's own master, not to be deluded by one's own nature. Since one can be unconfused in one's nature, the three karmas of body, speech, and mind will naturally be pure. At this time, Amitābha (Immeasurable Light) and I are one and the same, and I and Amitābha (Immeasurable Light) are originally non-dual. This is precisely the time when the interaction of feeling and response occurs, mother and child meet, the principles and reasons are clear, and the nature and characteristics are both complete. Longshu's Admonitions on Verbal Karma, Number Nineteen The layman said: Reciting the Buddha's name is like spitting out pearls and jade, and can obtain the reward of the heavenly Buddha land; speaking good deeds is like spraying pure fragrance, praising the strengths of others is like proclaiming with the mouth.

教化如放光明破人迷暗口語誠實如舒布帛實濟人用口談無益如嚼木屑不如默以養氣口言欺詐如蒙陷阱行則誤人口好戲謔如掉刀劍有時傷人口稱惡事如出臭氣說人短同口道穢語如流蛆蟲地獄畜生之報○人生不過身口意業殺盜淫為身三業妄言綺語兩舌惡口為口四業貪瞋癡為意三業總謂之十惡若持而不犯乃謂之十善據佛所言口業果報多於身意二業何則發意則未形於外出口則遂見矣舉身為惡猶有時艱阻不若口之易發故也未問隔世之事且以現世言之今人有一言稱人其人終身受賜福及子孫者有一言陷人其人終身受害累及子孫者口業豈不重哉出乎爾者反乎爾在彼固可畏矣然在己怨天者窮怨人者無智唯當戒慎可也故述聖賢之意特勸戒焉。

辨明三教大理翊贊治化論　二十

夫三界之內三教流行三教者儒釋道也三教立法俱以使人改惡向善返邪歸正世人不達本根妄分枝葉便言窮理治天下莫大於儒儘性超生死莫大於釋覆命御三才莫大於道又謂之釋之寂滅不近人情道之虛無不足以治天下儒之名義不能以超生死都各執一偏而互相謗也耶不若服儒之服誦儒之言行儒之行是儒而已矣服釋之服誦釋之言行釋之行是釋而已矣或曰佛氏之教本是異端不足信也一元曰子識異端之教可道之乎曰無暇讀彼之書曰既不曾讀彼之書則安知有異端之法今子只

【現代漢語翻譯】現代漢語譯本：教化就像放出光明，破除人們的迷惑和黑暗。口語誠實就像舒展開的布帛，實在地幫助人們。空談無益，就像咀嚼木屑，不如沉默以涵養氣息。口出欺詐之言，就像設定陷阱，行動就會誤導他人。喜歡戲謔，就像玩弄刀劍，有時會傷害他人。稱說惡事，就像散發臭氣。說人短處，如同口中吐出污穢之語，像流動的蛆蟲，會招致地獄和畜生的報應。人生不過是身、口、意三業。殺、盜、淫是身的三種惡業，妄言、綺語、兩舌、惡口是口的四種惡業，貪、嗔、癡是意的三種惡業，總稱為十惡。如果能夠持守而不犯，就稱為十善。根據佛所說，口業的果報多於身、意二業。為什麼呢？因為發意還未顯露于外，出口就立即顯現了。舉身作惡，有時還會有艱難阻礙，不如口之容易發出。未問及隔世之事，且以現世而言，現在有人一句話稱讚人，那人終身受益，福澤及於子孫；有人一句話陷害人，那人終身受害，禍及子孫。口業難道不重要嗎？出自你口中的，最終會返回到你身上，在那邊固然可怕，然而在自己這邊，怨天的人會陷入窮困，怨人的人是沒有智慧。唯有應當戒慎小心才可以。所以，我陳述聖賢的意旨，特別勸誡大家。辨明三教大理翊贊治化論二十三界之內，儒、釋、道三教流行。三教立法，都是爲了使人改惡向善，返邪歸正。世人不明白根本，妄自分辨枝葉，就說窮究天理、治理天下，沒有比儒家更大的；儘性以超脫生死，沒有比佛家更大的；覆命以駕馭天地人三才，沒有比道家更大的。又說佛家的寂滅不近人情，道家的虛無不足以治理天下，儒家的名義不能超脫生死，都各自執著於一偏，而互相誹謗。不如穿儒家的衣服，誦儒家的言論，行儒家的行為，這就是儒家了；穿佛家的衣服，誦佛家的言論，行佛家的行為，這就是佛家了。有人說：『佛氏的教義本來就是異端，不足以相信。』一元說：『您能識別異端的教義嗎？』那人說：『我沒有時間讀他們的書。』一元說：『既然不曾讀他們的書，那麼怎麼知道有異端的法呢？現在您只……』

【English Translation】 English version: Edification is like emitting light, dispelling people's confusion and darkness. Honest speech is like unfolded silk, truly helping people. Empty talk is useless, like chewing wood chips, it is better to be silent to cultivate one's breath. Deceitful words are like setting traps, and actions will mislead others. Liking to joke is like playing with swords, sometimes hurting people. Speaking of evil deeds is like emitting a stench. Speaking of people's shortcomings is like uttering filthy words from the mouth, like flowing maggots, which will bring the retribution of hell and the animal realm. Life is nothing more than the three karmas of body, speech, and mind. Killing, stealing, and lust are the three evil karmas of the body; false speech, embellished speech, double-tongued speech, and harsh speech are the four evil karmas of the mouth; greed, anger, and ignorance are the three evil karmas of the mind, collectively called the ten evils. If one can uphold and not violate them, it is called the ten virtues. According to the Buddha, the retribution of oral karma is greater than that of the body and mind. Why? Because the intention has not yet manifested externally, but the words spoken are immediately revealed. Committing evil with the body may sometimes encounter difficulties and obstacles, but it is not as easy as speaking. Without asking about the affairs of the next life, let's talk about the present life. Now, if someone praises a person with a word, that person will benefit for life, and blessings will extend to their descendants; if someone harms a person with a word, that person will suffer for life, and misfortune will extend to their descendants. Isn't oral karma important? What comes out of your mouth will eventually return to you. It is certainly terrifying over there, but on one's own side, those who blame heaven will fall into poverty, and those who blame others are unwise. Only by being cautious and careful can one be safe. Therefore, I state the intentions of the sages and especially advise everyone. On Differentiating the Great Principles of the Three Teachings and Assisting in Governance and Transformation - Twenty Within the Three Realms (Trailokya), the three teachings of Confucianism, Buddhism, and Taoism are prevalent. The laws of the three teachings are all to make people change from evil to good, turn from heresy to righteousness. People do not understand the root, and falsely distinguish the branches and leaves, saying that there is nothing greater than Confucianism in investigating the principles of heaven and governing the world; there is nothing greater than Buddhism in exhausting one's nature to transcend birth and death; there is nothing greater than Taoism in restoring one's destiny to govern the three powers of heaven, earth, and humanity. It is also said that the extinction of Buddhism is not close to human feelings, the emptiness of Taoism is not enough to govern the world, and the names and meanings of Confucianism cannot transcend birth and death. They all cling to one side and slander each other. It is better to wear Confucian clothes, recite Confucian words, and practice Confucian actions, and that is Confucianism; wear Buddhist clothes, recite Buddhist words, and practice Buddhist actions, and that is Buddhism. Someone said: 'The teachings of Buddhism are originally heretical and not worthy of belief.' Yiyuan said: 'Can you recognize heretical teachings?' That person said: 'I don't have time to read their books.' Yiyuan said: 'Since you have never read their books, how do you know that there are heretical laws? Now you only...'

讀孔子之書而遂疑彼之非是舜犬也聞人以為非而遂非之是妾婦也彼怒色而厲聲曰佛氏之教無父無君豈不是異端也余曰盲者摸象謂之異端只為不見象之真體無足怪也佛氏立教與人臣言必依于忠與人子言必依于孝法華經云我等與眾生皆共成佛道而況于君臣父子哉彼曰不孝有三無後爲大豈不是異端也余曰子言過矣孔孟取之以義不特取之以跡曩時夷齊不嗣巢許無後而孔子稱其聖之清未聞譏其不孝況吾宗弘道利生自他兼濟出世之孝功莫大焉今子只知凡世胎生安知佛國有化生也況佛之設教有權實之方頓漸之法出家者降伏身心精修梵行處俗者夫婦有別不犯邪非只要清心寡慾豈禁人生養嗣續哉彼曰一發一膚皆是父母所生父母全而生之子全而歸之可謂孝矣今見其僧毀除鬚髮是何孝歟余曰子之所說實是知近而不知遠見小而不見大也昔者泰伯文身荊軻殞命比干剖腹介予焚軀儘是毀之甚也而聖賢皆稱至忠至德豈可以不全形體而見責耶況我沙門持戒行修佛道度迷情超苦海方于焚身之類亦以遠矣奚在鬚髮之小事哉彼曰佛氏之徒不耕而食不蠶而衣何也余曰未及佛者蠶食於人猶可今有未能如孔孟者亦蠶食於人何也彼曰儒者蠶食於人有功于天下余曰佛化亦有益於天下也何則釋氏之所以孜孜訓世人者無非戒惡勸善孰不知儒教亦復然乎且以目前言之佛以殺生偷

盜邪淫為身三業而孔子言勝殘去殺舜好生惡殺詩人言文王德及鳥獸昆蟲是豈不戒殺哉盜固不在所言矣夫子之時路不拾遺一草一葉不與不取何況竊盜孔子言吾未見好德如好色者也詩人刺不好德而悅美色是豈不戒邪淫哉佛以妄言綺語兩舌惡口為口四業孔子謂人而無信不知其可豈不戒妄言也謂巧言令色鮮矣仁豈不戒綺語也書稱爾無面從退有後言豈不戒兩舌也惡口謂之惡怒之聲尚未至於穢語荀子謂傷人之言深於矛戟是豈不戒惡怒之口也佛又以貪瞋癡為意三業孔子謂見得思義是則戒貪矣謂伯夷叔齊不念舊惡是則戒瞋矣謂困而不學民斯為下是則戒癡矣由此言之儒釋未嘗不同也其不同者唯儒家止於世間法釋氏又有出世間法儒家獨言一世而歸之於天釋氏知累世業緣之本末此其所不同耳欲知釋氏之所長須看楞嚴楞伽圓覺及曉金剛經之理若能如是可以超出輪迴生死也未能如是而遂非之則孔子所謂不知而作之者可不戒哉誠如是則釋氏為可信矣其言凈土烏可以不信哉所謂出世間法凈土尤其要者不可以不勉也又云佛家五戒殺盜邪妄酒儒教五常亦復如是不殺仁之大不盜義之廉不邪禮之正不酒智之明不妄信之至是也先德云百家之鄉十人持五戒則十人淳謹千室之邑百人行十善則百人和睦夫能行一善則去一惡去一惡則息一刑一刑息於家萬刑息於國故我能仁

設教大有補於治化矣吁假若人人持五戒修十善國家刑罰可以不用太平可以坐致也果能如是況又感得諸天八部下降閻浮衛護凡世風調雨順五穀豐殷火盜潛消災殃殄滅如斯利益非但補於治化抑亦利於存亡矣蓮宗寶鑑云使一人能行是道以訓於家家以導于鄉鄉以達于邦以至於無窮則天下之民涵道泳德融神實相高步無何而極佛境界豈止以為善人君子而已哉夫如是則何患乎忠孝不修禮讓不著歟以此觀之豈非能仁之道與仲尼之道共為表裡以訓於民耶今之人多不察其所由視其徒之不肖者而遷怒於善人教法焉豈可以道士不肖而輕老子士人不肖而輕孔子智者尚不以人廢言況可以其徒而輕其教乎亦何異乎以丹朱而罪堯因商均而過舜服藥失度歸咎於神農縱火致焚反怨于燧人也耶愚乃不佞學佛之道有年矣既粗領其旨而頗有扶傾之心非敢私於己而欲公于眾以救其弊也但願。

一人在上高而不危三教周流通而無滯有一人故奉三教之興有三教故助一人之理猶天之三光世之三綱鼎之三足皆闕一不可也況為僧莫若道安安與習鑿齒交遊崇儒也為僧莫若慧遠遠送陸修靜過虎溪重道也余慕二高僧好儒重道釋子猶或非之我既重他他豈輕我請信安遠行事其可法也詩曰伐柯伐柯其則不遠孟子曰天時不如地利地利不如人和斯之謂歟。

毒峰善禪師三教一理述　

【現代漢語翻譯】現代漢語譯本：設立佛教教義對治理國家和社會風氣大有裨益啊！如果人人都能遵守五戒、修持十善，國家就可以不用刑罰，太平盛世就可以自然而然地到來。如果真能如此，況且還能感得諸天八部下降到閻浮提（Jambudvipa，指我們所居住的這個世界）來護衛凡世，使風調雨順，五穀豐收，火災盜竊潛藏消失，災禍殃及滅絕。這樣的利益，不僅僅是對治理國家和社會風氣有幫助，而且也有利於國家的生存和發展啊！《蓮宗寶鑑》中說，如果一個人能夠奉行這個道理，用它來教導家庭，家庭用它來引導鄉里，鄉里用它來傳達到國家，以至於無窮無盡，那麼天下的百姓就會沉浸在道義之中，在德行中暢遊，與實相（Reality）融合，高步于無何有之鄉，最終達到佛的境界，豈止是成為善良的人和君子而已呢？如果能這樣，又何愁忠孝不能修養，禮讓不能彰顯呢？從這個角度來看，難道不是能仁（指釋迦牟尼佛）的教義與仲尼（指孔子）的教義共同作為表裡，用來教導百姓嗎？現在的人大多不考察事情的緣由，看到佛教徒中不賢良的人，就把怒氣轉移到善良的人和教法上，這難道可以因為道士不賢良就輕視老子，士人不賢良就輕視孔子嗎？聰明的人尚且不因為人的不好而廢棄他的言論，更何況可以因為他的門徒不好而輕視他的教義呢？這又有什麼不同於因為丹朱（堯的兒子，不肖）而責怪堯，因為商均（舜的兒子，不肖）而責怪舜，服藥不當而歸罪於神農，縱火焚燒反而埋怨燧人氏呢？我雖然不才，學習佛法已經有很多年了，已經大致領會了其中的宗旨，並且頗有匡扶衰頹佛教的心願，並非敢於私藏於自己，而是想要公開于大眾，以挽救它的弊端。只希望：一人在上，高而不危；三教周流通，而無滯礙。因為有一個人，所以推崇三教的興盛；因為有三教，所以輔助一個人的治理。就像天上的日、月、星三光，世上的君、父、師三綱，鼎的三足一樣，都缺少一個不可以。況且作為僧人，沒有誰比得上道安（釋道安，東晉高僧），道安與習鑿齒（東晉名士）交遊，是崇尚儒學的；作為僧人，沒有誰比得上慧遠（釋慧遠，東晉高僧），慧遠遠送陸修靜（南朝道士）過虎溪，是尊重道教的。我仰慕這兩位高僧，愛好儒學，尊重道教，佛教徒中或許有人會非議我，我既然尊重他人，他人又怎麼會輕視我呢？請相通道安和慧遠的行為，那是可以傚法的。詩經說，『砍柴啊砍柴，法則就在眼前』，孟子說，『天時不如地利，地利不如人和』，說的就是這個道理啊。毒峰善禪師《三教一理述》

【English Translation】 English version: Establishing Buddhist teachings greatly benefits the governance of the country and the improvement of social customs! If everyone could uphold the Five Precepts and cultivate the Ten Virtues, the country could do without punishments, and a peaceful and prosperous world would naturally come about. If it could truly be like this, moreover, it could also attract the descent of the Devas (gods) and the Eight Classes of beings to Jambudvipa (the world we live in) to protect the mortal world, bringing favorable weather, abundant harvests, the disappearance of fire and theft, and the eradication of disasters. Such benefits not only help in governing the country and improving social customs but also benefit the survival and development of the country! The 'Lotus Mirror of Treasures' says, 'If one person can practice this path, using it to teach the family, the family using it to guide the village, the village using it to convey it to the country, and so on without end, then the people of the world will be immersed in righteousness, swim in virtue, merge with Reality, and stride into the realm of nothingness, ultimately reaching the state of Buddhahood, not just becoming good people and gentlemen. If it can be like this, then why worry that loyalty and filial piety cannot be cultivated, and courtesy and humility cannot be manifested? From this perspective, isn't it that the teachings of the Benevolent One (Shakyamuni Buddha) and the teachings of Zhongni (Confucius) together serve as the inside and outside, used to teach the people? Now, most people do not investigate the reasons for things, and when they see unworthy people among Buddhists, they transfer their anger to the good people and the teachings. Can it be that because Taoists are unworthy, Laozi is despised, or because scholars are unworthy, Confucius is despised? Wise people do not abandon his words because of the badness of the person, let alone despise his teachings because of his disciples? What difference is there between blaming Yao because of Danzhu (Yao's son, unworthy), blaming Shun because of Shangjun (Shun's son, unworthy), blaming Shennong for taking medicine improperly, and blaming Suiren for arson? Although I am not talented, I have been studying Buddhism for many years, and I have roughly understood its purpose, and I have a strong desire to help the declining Buddhism. I do not dare to hide it for myself, but want to make it public to the masses in order to save its shortcomings. I only hope: When one person is in a high position, he is high but not dangerous; the three teachings circulate freely without hindrance. Because there is one person, the prosperity of the three teachings is promoted; because there are three teachings, the governance of one person is assisted. Just like the three lights of the sky, the sun, moon, and stars, the three cardinal guides of the world, the ruler, father, and teacher, and the three legs of the tripod, none of them can be missing. Moreover, as a monk, no one is better than Dao'an (Shi Dao'an, a eminent monk of the Eastern Jin Dynasty), Dao'an associated with Xi Zaochi (a famous scholar of the Eastern Jin Dynasty), which is to admire Confucianism; as a monk, no one is better than Huiyuan (Shi Huiyuan, a eminent monk of the Eastern Jin Dynasty), Huiyuan sent Lu Xiujing (a Taoist of the Southern Dynasties) across Tiger Creek, which is to respect Taoism. I admire these two eminent monks, love Confucianism, and respect Taoism. Perhaps some Buddhists will criticize me. Since I respect others, how can others despise me? Please believe in the actions of Dao'an and Huiyuan, which can be imitated. The Book of Songs says, 'Chopping firewood, the law is in front of you', Mencius said, 'The time of heaven is not as good as the advantage of the earth, and the advantage of the earth is not as good as the harmony of people', that's what it means. Dufeng Shanshan's 'Description of the One Principle of the Three Teachings'

二一

夫空劫之先無相有覺虛明寂照為天地之根降本流末為萬道之祖還源返本為一法之宗追之不見其首伺之不聞其後不可以智知不可以相睹唯真聖者自內所證而知昔有僧問香巖云如何是道巖云枯木里龍吟僧云如何是道中人巖云髑髏里眼睛具得這手眼可以論三教故如如居士三教一理論云硬似綿團軟似鐵六月炎天一點雪露柱燈籠笑點頭啞子得夢向誰說古來三教強安名釋迦掩室于摩竭夫子謂默而識之老聃謂大辯若訥直饒剖破作一家不免落在第二月翻憶東坡居士言盡把三教俱漏泄山色無非清凈身溪聲便是廣長舌便恁么去非特法堂前草深一丈至盡法界無一人堪為種草從上聖人興慈運悲愍世流浪不免捺下雲頭于第二門淺近處誘引諸子使當去古漸邈之時若不為通一線路斯民詭譎日甚且將為魑為魅而不返是以三聖人同生于有周主盟正教儒教教之以窮理盡性釋教教之以明心見性道教教之以修真煉性唯此一事實餘二則非真是各人胸中自有三教渾然切不可向外騎牛覓牛去也故前輩云一釋一道一儒流三人共話幾春秋不知說個何年事直至如今笑未休此詩渾無一點食煙火氣味始於三教無負若曰齊家治身致君澤民此特儒者之餘事若曰嗇精養神飛仙上升此特道家之粗跡若曰越死超生自利利人此特釋氏之筌罤耳吁一字三寫烏焉成馬後世傳訛將謂三教

【現代漢語翻譯】現代漢語譯本二十一

在空劫（kalpa，佛教時間概念，指極長的時間）之前，有一種無相的覺性，虛明寂照，是天地的根本。它降本流末，是萬道的始祖。還源返本，是一切法的宗源。追尋它，看不見它的開端；伺候它，聽不見它的結尾。它不可以智力去認知，不可以相貌去觀察。只有真正的聖者才能從內心證悟而知曉。過去有僧人問香巖（Xiangyan，禪師名）說：『如何是道？』香巖回答說：『枯木里龍吟。』僧人又問：『如何是道中人？』香巖回答說：『髑髏里眼睛。』具備了這種手眼，才可以評論三教。所以如如居士（Ruru Jushi，佛教在家修行者）的三教一理論說：『硬似綿團，軟似鐵，六月炎天一點雪。』露柱燈籠（Luzhu Denglong，禪宗用語，指無情之物說法）笑著點頭，啞子得夢向誰說？古來三教強安名，釋迦（Shijia，釋迦牟尼佛）掩室于摩竭（Mojie，古印度地名），夫子（Fuzi，孔子）說『默而識之』，老聃（Lao Dan，老子）說『大辯若訥』。縱然剖破三教，使之成為一家，也不免落在第二月（比喻不究竟）。翻憶東坡居士（Dongpo Jushi，蘇軾）說：『盡把三教俱漏泄，山色無非清凈身，溪聲便是廣長舌。』便恁么去，非特法堂前草深一丈，至盡法界無一人堪為種草。從上聖人興慈運悲，愍世流浪，不免捺下雲頭于第二門淺近處誘引諸子，使當去古漸邈之時，若不為通一線路，斯民詭譎日甚，且將為魑為魅而不返。是以三聖人同生于有周，主盟正教，儒教教之以窮理盡性，釋教教之以明心見性，道教教之以修真煉性。唯此一事實，餘二則非真。真是各人胸中自有三教渾然，切不可向外騎牛覓牛去也。』故前輩云：『一釋一道一儒流，三人共話幾春秋，不知說個何年事，直至如今笑未休。』此詩渾無一點食煙火氣味，始於三教無負。若曰齊家治身致君澤民，此特儒者之餘事；若曰嗇精養神飛仙上升，此特道家之粗跡；若曰越死超生自利利人，此特釋氏的筌罤（quán tí，捕魚的竹器）。吁！一字三寫，烏焉成馬，後世傳訛，將謂三教（是不同的）。

【English Translation】 English version 21

Before the empty kalpa (kalpa, a Buddhist concept of time, referring to an extremely long period), there is a formless awareness, a clear and still illumination, which is the root of heaven and earth. It descends from the root to the branches, being the ancestor of all paths. Returning to the source and reverting to the origin is the essence of all dharmas. Pursuing it, one cannot see its beginning; waiting for it, one cannot hear its end. It cannot be known by intellect, nor can it be seen by form. Only true sages can realize and know it from within. In the past, a monk asked Xiangyan (Xiangyan, a Chan master): 'What is the Dao?' Xiangyan replied: 'A dragon's roar from a withered tree.' The monk then asked: 'What is a person of the Dao?' Xiangyan replied: 'Eyes in a skull.' Possessing this hand and eye, one can comment on the three teachings. Therefore, Ruru Jushi's (Ruru Jushi, a Buddhist lay practitioner) theory of the unity of the three teachings says: 'Hard like a cotton ball, soft like iron, a snowflake in the scorching heat of June.' The dew-covered pillar lantern (Luzhu Denglong, a Chan term referring to inanimate objects speaking the Dharma) nods and smiles. A mute person who has a dream, to whom can he tell it? From ancient times, the three teachings were forcibly given names. Shakyamuni (Shijia, Shakyamuni Buddha) secluded himself in Magadha (Mojie, an ancient Indian place name), Confucius (Fuzi, Confucius) said, 'To know in silence,' and Lao Dan (Lao Dan, Laozi) said, 'Great eloquence seems like stammering.' Even if one were to dissect the three teachings and make them one family, one would inevitably fall into the second moon (a metaphor for not being ultimate). Recalling Dongpo Jushi (Dongpo Jushi, Su Shi) saying: 'He completely reveals all three teachings, the mountain colors are none other than the pure body, the stream's sound is the long and broad tongue.' If one goes in this way, not only will the grass in front of the Dharma hall be ten feet deep, but throughout the entire Dharma realm, there will be no one worthy of planting grass. From the beginning, the sages arose with compassion and pity for the wandering world, and inevitably lowered their cloud heads to the shallow and near second gate to guide the disciples. If, in this time of gradual departure from antiquity, a path to unity is not provided, the people will become increasingly deceitful and will regard it as goblins and demons from which they will not return. Therefore, the three sages were born in the Zhou dynasty, presiding over the orthodox teachings. Confucianism teaches to exhaustively investigate principles and realize one's nature, Buddhism teaches to clarify the mind and see one's nature, and Taoism teaches to cultivate truth and refine one's nature. Only this one fact is true; the other two are not truly separate. Truly, each person has the three teachings complete within their own heart; one must never outwardly ride an ox to seek an ox. Therefore, the predecessors said: 'A Buddhist, a Taoist, and a Confucian scholar, three people talking together for how many springs and autumns, not knowing what year they are talking about, and still laughing to this day.' This poem has no trace of worldly flavor, beginning with the three teachings without any burden. If it is said to regulate the family, cultivate oneself, serve the ruler, and benefit the people, these are merely the remaining affairs of Confucian scholars; if it is said to conserve essence, nourish the spirit, and ascend as an immortal, these are merely the crude traces of Taoists; if it is said to transcend death and be reborn, benefiting oneself and others, these are merely the traps and snares (quán tí, bamboo tools for catching fish) of Buddhists. Alas! Writing one character three times, 'wu' and 'yan' become 'ma' (烏焉成馬, a metaphor for misinterpretation), later generations transmit errors, thinking that the three teachings (are different).

止於粗跡往往承虛接響忘本逐末但以耳目所可接者爭是較非甚至言戟交攻辭鋒競射豈不見聖門有云我之大賢也於人何所不容況三教聖人各有門戶要其至極處未始不一是皆不能容人之量是己非人及言自己性命者盡指為虛無怪誕之語終日喚假為真認賊為子至於每日承他恩力一點子問著全未有正見正悟既無見悟一旦翻身歸去且道路頭向甚處去轉見如癡如醉不識下落如是見解又卻不謂之虛無怪誕也若善論三教當略去其糠秕別覓轉身一著可也吁我知之矣運甕者必在甕外若坐甕中不能運甕既自埋沒於是非境中終不謂之善論三教者須是具活捉長鯨底手段生擒猛虎底機鋒迥然獨脫於三教之表始可出坎井而語東海也茍區區拾前人之喀唾竊紙上之陳言而欲是此非彼其不見笑于大方者鮮矣又有一說書曰非知之難行之唯難當老病未至之時誰不能高談闊論說心說性毀斥古人談玄說妙出人意表及觀十二時中行持履踐寧無一念貪愛喜怒芥蒂于胸中寧無一念酒色財氣聾瞽于正見仰視夫子之默識一貫顏子之心齋坐忘老子之抱一守樸莊子之鵬鷃逍遙世尊之拈花微笑達磨之得皮得髓恐古聖人未必如是行持也故夫子曰先行然後從之以言未聞如患腳法師能說而不能行也所以雪峰云悟了須是行持若不行持謂之干慧臨生死利害處終不得力是知不在多言顧力行之何如耳自

【現代漢語翻譯】現代漢語譯本止於粗淺的表象，往往承接虛浮的聲響，忘記根本而追逐末節，只憑耳目所能接觸到的東西爭論是非，甚至言語像兵器一樣互相攻擊，辭藻像箭鋒一樣競相射擊。難道沒看到聖人門下有話說：『我的大賢啊，對於別人有什麼不能容納的呢？』況且儒釋道三教聖人各有門戶，要說到極致之處，未嘗不是一致的。這些都是不能容人之量，認為自己是對的，別人是錯的。以及說到自己性命的人，都指責為虛無怪誕的言語。整天把虛假的當作真實的，認賊作父。以至於每天承受著他人的恩惠力量，一點點問到根本，卻完全沒有正確的見解和覺悟。既然沒有見解和覺悟，一旦翻身歸去，那麼道路方向在哪裡呢？更加顯得如癡如醉，不識下落。這樣的見解，卻不認為它是虛無怪誕的。如果善於評論三教，應當略去其中的糟粕，另外尋找轉身的一著才行。唉，我知道了，運甕的人一定在甕外，如果坐在甕中，就不能運甕。既然自己埋沒在是非境中，最終不能算是善於評論三教的人。必須具備活捉長鯨的手段，生擒猛虎的機鋒，迥然獨立於三教之外，才可以走出坎井而談論東海。如果僅僅拾取前人的唾沫，竊取紙上的陳舊言論，而想要以此為是，以彼為非，那麼不被見識廣博的人嘲笑的，就很少了。又有一種說法，書上說：『不是知道難，而是實行難。』當衰老疾病還未到來的時候，誰不能高談闊論，說心說性，毀斥古人，談玄說妙，超出常人的意料。等到觀察一天十二個時辰中的行為實踐，難道沒有一念貪愛、喜怒的芥蒂在胸中嗎？難道沒有一念酒色財氣矇蔽了正確的見解嗎？仰視孔子的默默領會一貫的道理，顏回的心齋坐忘，老子的抱一守樸，莊子的鵬鷃逍遙，世尊的拈花微笑，達摩的得皮得髓，恐怕古代聖人未必是這樣行持的。所以孔子說：『先實行然後再說。』這是說沒聽說過像患腳病的法師，能說卻不能行。所以雪峰說：『悟了必須實行，若不實行，叫做干慧，臨到生死利害關頭，終究不得力。』由此可知不在於多說，而在於努力實行怎麼樣啊！自己

【English Translation】 English version To dwell on superficial traces often leads to embracing empty echoes, forgetting the root and pursuing the branches, merely arguing over right and wrong based on what the ears and eyes can perceive. Even words become weapons attacking each other, and rhetoric competes like arrows shooting forth. Have you not seen that the sages' gate says, 'My great worthy, what is there that he cannot tolerate in others?' Moreover, the three teachings of Confucianism, Buddhism, and Taoism each have their own entrances, but when it comes to the ultimate point, they are not inconsistent. All these are incapable of tolerating others, considering themselves right and others wrong. And those who speak of their own lives are all denounced as empty and absurd words. All day long, they take the false as true, recognizing a thief as their father. To the point that they receive the grace and power of others every day, but when asked about the fundamental, they have no correct view or enlightenment at all. Since there is no view or enlightenment, once they turn around and return, where is the road and direction? They appear even more foolish and drunk, not knowing where they are going. Such views are not considered empty and absurd. If one is good at discussing the three teachings, one should omit the dross and seek another way to turn around. Alas, I know it, the one who moves the urn must be outside the urn. If one sits in the urn, one cannot move the urn. Since one buries oneself in the realm of right and wrong, one cannot be considered good at discussing the three teachings. One must have the means to capture a whale alive, the sharp wit to capture a fierce tiger, and stand independently outside the three teachings, then one can get out of the well and talk about the East Sea. If one merely picks up the spittle of predecessors, steals the stale words on paper, and wants to take this as right and that as wrong, then those who are not laughed at by the knowledgeable are few. There is also a saying in the book: 'It is not difficult to know, but it is difficult to practice.' When old age and sickness have not yet arrived, who cannot talk eloquently, speaking of mind and nature, denouncing the ancients, discussing the mysterious and wonderful, exceeding the expectations of ordinary people. When observing the behavior and practice in the twelve hours of the day, is there not a single thought of greed, love, anger, and resentment in the chest? Is there not a single thought of wine, lust, wealth, and anger that blinds the correct view? Looking up to Confucius's silent understanding of the consistent principle, Yan Hui's mind fasting and sitting in forgetfulness, Lao Tzu's embracing the one and guarding the simple, Zhuangzi's Peng and Yan soaring freely, the World Honored One's holding up a flower and smiling, and Bodhidharma's obtaining the skin and marrow, I am afraid that the ancient sages did not necessarily practice in this way. Therefore, Confucius said: 'First practice and then speak.' This means that I have not heard of a Dharma master with a foot disease who can speak but cannot practice. Therefore, Xuefeng said: 'After enlightenment, one must practice. If one does not practice, it is called dry wisdom, and when facing life and death, gains and losses, one will ultimately not be able to exert strength.' From this, it can be known that it is not in much speaking, but in striving to practice, how is it! Self

古鼎分三教相資為用正如國家用兵器豈得已哉使後世人人相於忘鄰墻不相往來之域清風颯至無日不是羲皇上人吾知三聖人決不向平地上起風波爭柰今人不古見地不古踐履不古所謂口頭說得千般妙下腳難忘一點塵聖人不得不曲垂一隻手嘗觀宋朝無垢居士張狀元一自登科之後未嘗不遊戲禪林三昧忽朝謁妙喜禪師論格物之旨喜云公只知格物不知有物格公曰師豈無方便耶喜舉明皇幸蜀以劍擊閬守像話公聞之頓悟玄旨遂作偈雲子韶格物妙喜物格要識一貫兩個五百果是具眼知音但看這般公案豈三教之所能窒礙於人者哉不然更聽亂說一偈三教由來古有之休將黃葉止兒啼衝開碧落松千尺截斷紅塵水一溪余嘗謂眾曰儒吾履也道吾冠也釋吾衣也於斯三者茍闕其一猶跣其足而強行千里露其首而欲見大賓裸其形而擬朝天子其為君子乎余固豈能盡三聖人之道幸蚊蚋飲海亦預其味遂敬繪是像隨身瞻禮表全圓極無外之誠仍述斯文要人各復自性本有之實為是故敘之云耳。

姚少師佛法不可滅論　二二

或問少師曰佛胡人也其法為中國之患害久矣其可不滅乎少師對曰佛法不可滅也或曰胡為而不可滅也曰非唯不可滅也莫之能滅也或曰佛法為中國之患害甚於洪水旱暵其不可滅而令其張王乎譬如洪水治之有道亦能疏決旱暵禱之有靈亦能消弭佛是人也

【現代漢語翻譯】現代漢語譯本：古鼎分三教，互相輔助，發揮作用，正如國家使用兵器一樣，實屬不得已。如果後世之人都能互相信任，如同處在老死不相往來的桃花源，清風吹拂，每天都像生活在伏羲時代一樣，那麼我知道三位聖人（指儒、釋、道三教的創始人）決不會無事生非。無奈現在的人不如古人，見識不如古人，行為也不如古人，真是所謂口頭上說得天花亂墜，實際行動起來卻難以忘懷一點點塵俗。聖人不得不稍微伸出援手。我曾經看到宋朝的無垢居士張狀元，自從考中進士之後，沒有不遊戲于禪林三昧之中的。有一次他拜見妙喜禪師，討論格物致知的道理。妙喜禪師說：『你只知道格物，卻不知道還有物格。』張狀元說：『難道禪師您就沒有方便之法嗎？』妙喜禪師便舉了唐明皇逃往四川時用劍擊打閬中城守之像的典故。張狀元聽了之後，頓時領悟了玄妙的旨意，於是作偈說：『子韶格物，妙喜物格，要識一貫，兩個五百。』果真是具有眼光的知音啊！但看這樣的公案，難道是三教所能阻礙人的嗎？不然，再聽我胡亂說一偈：三教的由來，自古就有。不要用黃葉來哄小孩停止哭泣，要衝開碧落，讓松樹高聳千尺，截斷紅塵，讓溪水流淌一溪。我曾經對眾人說：儒是我的鞋子，道是我的帽子，釋是我的衣服。這三者如果缺少一個，就像光著腳要走千里路，露著頭要會見大賓，裸著身體要朝見天子一樣。這樣能算是君子嗎？我本來就不能完全領會三位聖人的道理，有幸像蚊子喝了海水一樣，也預嚐了其中的滋味。於是恭敬地畫了這幅畫像，隨身瞻仰禮拜，表達完全圓融、沒有偏頗的誠意，仍然敘述這些文字，要人們各自恢復自性本有的真實。因此敘述了這些話。姚少師佛法不可滅論二二有人問姚少師說：『佛是胡人，他的佛法是中國的禍患已經很久了，難道可以不滅掉嗎？』姚少師回答說：『佛法是不可滅的。』那人說：『為什麼不可滅呢？』姚少師說：『不僅不可滅，而且沒有人能夠滅掉它。』那人說：『佛法對中國的禍患比洪水和旱災還要嚴重，難道不應該滅掉它而任由它擴張嗎？譬如洪水，治理它有方法，也可以疏導；旱災，祈禱它有靈驗，也可以消除。佛也是人啊！』 English version: The ancient tripod symbolizes the three teachings (Confucianism, Taoism, and Buddhism) supporting each other and working together, just like a country using weapons—it's a last resort. If people in later generations could trust each other, living in a realm where they don't even visit their neighbors, and a gentle breeze blows, every day would be like living in the era of Fuxi (a legendary Chinese sovereign). Then I know the three sages (founders of the three teachings) would never stir up trouble for no reason. Unfortunately, people today are not as good as those of ancient times, their insights are not as good, and their actions are not as good. It's truly said that they can speak eloquently, but in practice, they can hardly forget a bit of worldly dust. The sages have no choice but to extend a helping hand. I once saw Zhang Zhuangyuan, the Wu Gou recluse of the Song Dynasty, who, after passing the imperial examination, never ceased to play in the samadhi of the Zen forest. Once, he visited Zen Master Miaoxi and discussed the principle of 'gewu' (investigating things to gain knowledge). Zen Master Miaoxi said, 'You only know how to investigate things, but you don't know that things can also investigate.' Zhang Zhuangyuan said, 'Does the Zen Master not have a convenient method?' Zen Master Miaoxi then cited the story of Emperor Minghuang of Tang fleeing to Sichuan and striking the statue of the governor of Langzhong with his sword. After hearing this, Zhang Zhuangyuan suddenly understood the profound meaning and composed a verse: 'Zishao investigates things, Miaoxi lets things investigate; to know the consistent principle, two five hundreds.' He is truly a discerning connoisseur! But looking at such a case, can the three teachings hinder people? If not, listen to my rambling verse: The origin of the three teachings has been ancient. Do not use yellow leaves to stop a child from crying, but break through the azure sky, let the pine trees stand tall for a thousand feet, cut off the red dust, let the stream flow for a stream. I once said to the crowd: Confucianism is my shoes, Taoism is my hat, and Buddhism is my clothes. If one of these three is missing, it is like walking barefoot for a thousand miles, exposing one's head to meet a great guest, or baring one's body to attend the emperor. Can this be considered a gentleman? I cannot fully comprehend the principles of the three sages, but I am fortunate to have tasted a bit of it, like a mosquito drinking the sea. Therefore, I respectfully painted this portrait, worshiping it at all times, expressing the sincerity of complete perfection and no bias, and still narrate these words, urging people to restore the inherent reality of their own nature. Therefore, I narrate these words. Yao Shaoshi's Discourse on the Indestructibility of Buddhism, Section 22 Someone asked Yao Shaoshi, 'Buddha was a barbarian, and his Dharma has been a plague to China for a long time. Shouldn't it be destroyed?' Yao Shaoshi replied, 'The Buddha's Dharma cannot be destroyed.' The person said, 'Why can't it be destroyed?' Yao Shaoshi said, 'Not only can it not be destroyed, but no one can destroy it.' The person said, 'The Buddha's Dharma is a greater plague to China than floods and droughts. Shouldn't it be destroyed and allowed to spread? For example, floods can be managed with methods and dredged; droughts can be prayed for and eliminated. Buddha is also a man!'

【English Translation】 Modern Chinese translation: The ancient tripod divides the three teachings, assisting each other and exerting their functions, just like the state using weapons, which is a last resort. If people in later generations can trust each other, like living in a peach blossom garden where they don't visit each other until they die, and a clear breeze blows, every day is like living in the era of Fuxi, then I know that the three sages (referring to the founders of Confucianism, Buddhism, and Taoism) will never stir up trouble for no reason. Unfortunately, people today are not as good as the ancients, their knowledge is not as good as the ancients, and their behavior is not as good as the ancients. It is truly said that they can speak eloquently, but in practice, it is difficult to forget a little bit of worldly dust. The sages have no choice but to extend a helping hand slightly. I once saw Zhang Zhuangyuan, the Wu Gou recluse of the Song Dynasty, who, since passing the imperial examination, has not failed to play in the samadhi of the Zen forest. Once he visited Zen Master Miaoxi and discussed the principle of investigating things to gain knowledge. Zen Master Miaoxi said: 'You only know how to investigate things, but you don't know that there is also the investigation of things.' Zhang Zhuangyuan said: 'Does the Zen Master not have a convenient method?' Zen Master Miaoxi then cited the story of Emperor Minghuang of Tang fleeing to Sichuan and striking the statue of the city guard of Langzhong with his sword. After hearing this, Zhang Zhuangyuan suddenly understood the profound meaning and then composed a verse: 'Zishao investigates things, Miaoxi investigates things, to know the consistent principle, two five hundreds.' He is truly a discerning connoisseur! But looking at such a case, can the three teachings hinder people? If not, listen to my rambling verse: The origin of the three teachings has been ancient. Do not use yellow leaves to stop a child from crying, but break through the blue sky, let the pine trees stand tall for a thousand feet, cut off the red dust, let the stream flow for a stream. I once said to the crowd: Confucianism is my shoes, Taoism is my hat, and Buddhism is my clothes. If one of these three is missing, it is like walking barefoot for a thousand miles, exposing one's head to meet a great guest, or baring one's body to attend the emperor. Can this be considered a gentleman? I originally cannot fully comprehend the principles of the three sages, but I am fortunate to have tasted a bit of it, like a mosquito drinking the sea. So I respectfully drew this portrait, worshiping it at all times, expressing the sincerity of complete perfection and no bias, and still narrate these words, urging people to restore the inherent reality of their own nature. Therefore, I narrate these words. Yao Shaoshi's Discourse on the Indestructibility of Buddhism, Section 22 Someone asked Yao Shaoshi, 'Buddha is a barbarian, and his Dharma has been a plague to China for a long time. Shouldn't it be destroyed?' Yao Shaoshi replied, 'The Buddha's Dharma cannot be destroyed.' The person said, 'Why can't it be destroyed?' Yao Shaoshi said, 'Not only can it not be destroyed, but no one can destroy it.' The person said, 'The Buddha's Dharma is a greater plague to China than floods and droughts. Shouldn't it be destroyed and allowed to spread? For example, floods can be managed with methods and dredged; droughts can be prayed for and eliminated. Buddha is also a man!'

有勢力者必能滅之矣少師笑而謂曰有勢力者汝不聞三武與宋徽乎隨滅而隨興也非惟隨滅而隨興況興之愈盛也縱有其勢力而能滅但能滅其所主之地耳能滅其普天率土者哉或曰人之有勢力者不能滅天能滅之乎曰天能滅而不敢滅也或曰子之言何其誕歟天何為而不敢滅也曰孔老二教法天故不敢違天佛之教諸天奉行況敢言滅乎何哉佛在世時梵王帝釋諸天龍神曾於佛前發大誓顛但有教法處我當擁護況敢言滅也若論諸天神力可能滅也使其一時執行雷火疾疫盡世界內外所有教法僧徒廬舍悉皆消殞有何難哉然諸天奉行佛之教法唯恐不逮況敢言滅也或曰以子之言佛法斷不可滅也子更為我詳言之少師曰然吾語汝汝其諦聽焉佛乃西方出世間聖人也生於維衛國凈飯王家年十九舍王位出家居雪山修道日餐馬麥充飢苦行六年而成正覺山河大地悉皆震動恒以慈悲為心等觀世間眾生猶如一子教令改惡從善離苦得樂成一切種智況佛之化導於人而無所求也既舍王位出家非為求富貴也日餐馬麥苦行修證非為求利養也既無所求於人其法唯以化人為善寧中國之患害乎汝之無知之言何其甚歟使世間聖人如孔子若見佛則必尚而師之矣豈不聞孔子師老聃郯子萇弘師襄要知此等聖賢能及佛乎況佛之大道水不能漂火不能燒杻械不能拘刀劍不能刃毒藥不能中生而不生不生而生滅而

【現代漢語翻譯】現代漢語譯本有權有勢的人一定能滅掉它。』少師笑著說：『有權有勢的人，你沒聽說過三武（指北魏太武帝、北周武帝、唐武宗）和宋徽宗嗎？佛法隨著他們的滅佛而衰落，但又隨著時間推移而興盛起來，而且興盛得更加厲害。縱然他們有權有勢，能夠滅佛，也只能滅掉他們所統治的地方的佛法，怎麼能滅掉普天之下的佛法呢？』有人說：『人的權勢不能滅天，天能滅佛法嗎？』回答說：『天能滅，但不敢滅。』有人說：『您說的話多麼荒謬啊！天為什麼不敢滅佛法呢？』回答說：『孔子和老子的教義都傚法天道，所以天不敢違背。佛的教義，諸天神都奉行，更何況敢說滅掉呢？為什麼呢？佛在世的時候，梵王、帝釋、諸天龍神曾經在佛前發下大誓願，只要有佛的教法存在的地方，我們都應當擁護，更何況敢說滅掉呢？如果論諸天神的力量，可能滅掉佛法。如果他們一時執行雷火、疾疫，使世界內外所有的教法、僧徒、廬舍全部消滅，有什麼困難呢？然而，諸天奉行佛的教法，唯恐做不到，更何況敢說滅掉呢？』有人說：『照您這麼說，佛法是絕對不可能滅掉的了？您再為我詳細地說說。』少師說：『是的，我告訴你，你仔細聽著。佛是西方出世間的聖人，生於維衛國（Kapilavastu）凈飯王（Śuddhodana）家，十九歲捨棄王位出家，在雪山（Himalayas）修道，每天以馬麥充飢，苦行六年而成正覺（Enlightenment）。山河大地都震動了，恒常以慈悲為心，平等看待世間眾生，猶如一個兒子，教令他們改惡從善，離苦得樂，成就一切種智（Sarvajñāna）。況且佛化導於人而無所求。既然捨棄王位出家，不是爲了求富貴；每天以馬麥充飢，苦行修證，不是爲了求利養；既然對人沒有什麼要求，他的法唯以教化人為善，難道會是中國（指當時當權者）的禍患嗎？你這無知的言論多麼過分啊！如果世間聖人如孔子見到佛，一定會尊崇他並拜他為師的。難道沒聽說過孔子師從老聃（Lao Dan）、郯子（Tanzi）、萇弘（Chang Hong）、師襄（Shi Xiang）嗎？要知道這些聖賢能比得上佛嗎？況且佛的大道，水不能漂，火不能燒，枷鎖不能拘，刀劍不能傷，毒藥不能中，生而不生，不生而生，滅而』

【English Translation】 English version 'Those with power will surely be able to destroy it.' The Śramaṇa laughed and said, 'Those with power, have you not heard of the Three Wu (Emperor Taiwu of Northern Wei, Emperor Wu of Northern Zhou, and Emperor Wuzong of Tang) and Emperor Huizong of Song? As they destroyed Buddhism, it declined, but as time passed, it flourished again, and flourished even more. Even if they have the power to destroy Buddhism, they can only destroy the Buddhism in the lands they rule. How can they destroy the Buddhism of the entire world?' Someone said, 'Human power cannot destroy Heaven, can Heaven destroy Buddhism?' The answer was, 'Heaven can destroy it, but dares not.' Someone said, 'How absurd are your words! Why does Heaven not dare to destroy Buddhism?' The answer was, 'The teachings of Confucius and Lao Tzu emulate the Way of Heaven, so Heaven dares not disobey. The gods all follow the teachings of the Buddha, how much more would they dare to say they would destroy it? Why? When the Buddha was in the world, Brahma, Indra (Śakra), and the various gods and dragons made great vows before the Buddha, that wherever the Buddha's teachings exist, we should protect them, how much more would they dare to say they would destroy them? If we speak of the power of the gods, they could destroy Buddhism. If they were to unleash thunder, fire, and plagues, and destroy all the teachings, monks, monasteries, and dwellings inside and outside the world, what difficulty would there be? However, the gods follow the teachings of the Buddha, fearing only that they will not be able to do enough, how much more would they dare to say they would destroy it?' Someone said, 'According to you, Buddhism can never be destroyed? Please tell me more about it in detail.' The Śramaṇa said, 'Yes, I will tell you, listen carefully. The Buddha is a sage who appeared in the world from the West, born in the kingdom of Kapilavastu (維衛國) to King Śuddhodana (凈飯王). At the age of nineteen, he renounced his throne and left home, practicing the Way in the Himalayas (雪山), eating only horse-wheat to satisfy his hunger, practicing asceticism for six years and attaining Enlightenment (正覺). The mountains and rivers all shook, and he constantly held compassion in his heart, regarding all beings in the world as if they were his own children, teaching them to abandon evil and do good, to leave suffering and attain happiness, and to achieve Sarvajñāna (一切種智). Moreover, the Buddha transforms people without seeking anything in return. Since he renounced his throne and left home, it was not to seek wealth and honor; eating only horse-wheat and practicing asceticism, it was not to seek profit and sustenance; since he asks nothing of people, his Dharma only teaches people to do good, how could it be a disaster for China (中國, referring to the ruling power at the time)? How excessive are your ignorant words! If a sage like Confucius were to see the Buddha, he would surely respect him and take him as his teacher. Have you not heard that Confucius studied under Lao Dan (老聃), Tanzi (郯子), Chang Hong (萇弘), and Shi Xiang (師襄)? You should know that these sages are comparable to the Buddha? Moreover, the Buddha's great Way cannot be floated by water, cannot be burned by fire, cannot be bound by shackles, cannot be harmed by swords, cannot be poisoned by poison, born without being born, not born and yet born, destroyed and yet'

不滅不滅而滅在凡而不減在聖而不增猶太虛空其可能滅乎唐之韓愈宋之歐陽修輩以空言欲滅之正如精衛之慾填東海螻蟻之慾穴泰山可笑其不自量也或乃聞余言𧹞𧹞然拜謝而退作佛法不可滅論。

靜齋劉學士三教平心論　二三

嘗觀中國之有三教也自伏羲氏畫八卦而儒教始於此自老子著道德經而道教始於此自。

漢明帝夢金人而佛教始於此此中國有三教之序也大抵儒以正設教道以尊設教佛以大設教觀其好生惡殺則同一仁也視人猶己則同一公也懲忿窒欲禁過防非則同一操修也雷霆眾聵日月群盲則同一風化也由粗跡而論則天下之理不過善惡二途而三教之意無非欲人之歸於善耳故。

孝宗皇帝制原道辨曰以佛治心以道治身以儒治世誠知心也身也世也不容有一之不治則三教豈容有一之不立無盡居士作護法論曰儒療面板道療血脈佛療骨髓誠知面板也血脈也骨髓也不容有一之不療也如是則三教豈容有一之不行焉。

儒教在中國使綱常以正人倫以明禮樂刑政四達不悖天地萬物以位以育其有功于天下也大矣故秦皇欲去儒而儒終不可去。

道教在中國使人清虛以自守卑弱以自持一洗紛紜轇轕之習而歸於靜默無為之境其有裨於世教也至矣故梁武帝欲除道而道終不可除。

佛教在中國使人棄華而就

【現代漢語翻譯】現代漢語譯本：『不滅不滅』，是指佛法的『滅』，只是在凡夫的眼中消失，但實際上並未消失；說佛法在聖人的境界中不會減少，在凡夫的境界中不會增加，它就像虛空一樣，怎麼可能被消滅呢？唐代的韓愈、宋代的歐陽修等人，想用空洞的言論來消滅佛法，就像精衛鳥想要填平東海，螻蟻想要在泰山上打洞一樣，真是可笑他們不自量力。有些人聽了我的話，惶恐不安地拜謝而退，寫了《佛法不可滅論》。

靜齋劉學士《三教平心論》二三

我曾經觀察中國的三教，從伏羲氏畫八卦開始，儒教就起源於此；從老子寫《道德經》開始，道教就起源於此；從漢明帝夢見金人開始，佛教就起源於此。這就是中國有三教的次序。大體上，儒教用正來設教，道教用尊來設教，佛教用大來設教。觀察它們的好生惡殺，則是同樣的仁愛；視人如己，則是同樣的公正；懲罰憤怒，抑制慾望，禁止過錯，防止邪非，則是同樣的操守修行；雷霆的轟鳴，眾人的喧譁，日月的照耀，群星的光芒，則是同樣的風化教導。從粗淺的跡象來論，天下的道理不過是善惡兩條道路，而三教的意義無非是想讓人歸於善，所以。

孝宗皇帝制定《原道辨》說：『用佛來治理心，用道來治理身，用儒來治理世』，確實知道心、身、世，不容許有一個不被治理，那麼三教豈能容許有一個不被建立？無盡居士寫《護法論》說：『儒教治療面板，道教治療血脈，佛教治療骨髓』，確實知道面板、血脈、骨髓，不容許有一個不被治療。像這樣，那麼三教豈能容許有一個不被施行呢？

儒教在中國，使綱常得以端正，人倫得以明晰，禮樂刑政四通八達而不違背，天地萬物各安其位，各得其所，它對天下的功勞是多麼大啊！所以秦始皇想要去除儒教，但儒教最終是不可去除的。

道教在中國，使人清靜虛無以自我守護，謙卑柔弱以自我保持，徹底洗去紛紜複雜的習氣，而歸於靜默無為的境界，它對世俗教化的裨益是多麼深遠啊！所以梁武帝想要剷除道教，但道教最終是不可剷除的。

佛教在中國，使人拋棄浮華而趨向...

【English Translation】 English version: 'Non-extinction, non-extinction' refers to the 'extinction' of Buddhism, which only disappears in the eyes of ordinary people, but in reality, it has not disappeared. It is said that Buddhism will not decrease in the realm of saints, nor will it increase in the realm of ordinary people. It is like the void, how can it be eliminated? People like Han Yu of the Tang Dynasty and Ouyang Xiu of the Song Dynasty wanted to eliminate Buddhism with empty words, just like the Jingwei bird wanting to fill the East Sea, and ants wanting to dig holes in Mount Tai. It's ridiculous that they overestimated themselves. Some people, after hearing my words, were terrified, bowed and thanked me, and wrote 'On the Inextinguishability of Buddhism'.

Scholar Liu of Jingzhai, 'On the Impartiality of the Three Teachings' Two Three

I have observed that the three teachings in China originated with Fuxi's drawing of the Eight Trigrams, which marked the beginning of Confucianism; Lao Tzu's writing of the Tao Te Ching marked the beginning of Taoism; and Emperor Ming of the Han Dynasty's dream of a golden man marked the beginning of Buddhism. This is the order of the three teachings in China. Generally speaking, Confucianism establishes its teachings with righteousness, Taoism establishes its teachings with reverence, and Buddhism establishes its teachings with greatness. Observing their love of life and hatred of killing, they share the same benevolence; treating others as oneself, they share the same impartiality; punishing anger, suppressing desires, forbidding faults, and preventing evil, they share the same cultivation of conduct; the thunder's roar, the crowd's clamor, the sun and moon's illumination, and the stars' light, they share the same influence and guidance. Judging from superficial signs, the principles of the world are nothing more than the two paths of good and evil, and the meaning of the three teachings is nothing more than wanting people to return to good, so.

Emperor Xiaozong formulated 'Explanation of the Origin of the Tao', saying: 'Use Buddhism to govern the mind, use Taoism to govern the body, and use Confucianism to govern the world.' He truly knew that the mind, body, and world cannot allow one to be ungoverned, so how can the three teachings allow one to be unestablished? Layman Wujin wrote 'Treatise on Protecting the Dharma', saying: 'Confucianism treats the skin, Taoism treats the blood vessels, and Buddhism treats the bone marrow.' He truly knew that the skin, blood vessels, and bone marrow cannot allow one to be untreated. If this is the case, then how can the three teachings allow one to be unpracticed?

Confucianism in China enables the fundamental principles to be upright, human relations to be clear, rites and music, laws and administration to be unobstructed, and all things in heaven and earth to be in their proper positions and nurtured. Its contribution to the world is so great! Therefore, Emperor Qin wanted to remove Confucianism, but Confucianism ultimately could not be removed.

Taoism in China enables people to be pure and empty to protect themselves, humble and weak to maintain themselves, completely washing away the habits of confusion and complexity, and returning to the realm of quietness and non-action. Its benefit to worldly education is so profound! Therefore, Emperor Wu of Liang wanted to eliminate Taoism, but Taoism ultimately could not be eliminated.

Buddhism in China enables people to abandon extravagance and turn to...

實背偽而歸真由力行而造于安行由自利而至於利彼其為生民之所依歸者無以加矣故三武之君欲滅佛而佛終不可滅隋李士謙之論三教也謂佛日也道月也儒五星也豈非三光在天闕一不可而三教在世亦缺一不可雖其優劣不同要不容於偏廢歟然而人有異心心有異見慕道者謂佛不如道之尊向佛者謂道不如佛之大儒家以正自處又兼斥道佛以為異端是是非非紛然淆亂蓋千百年於此矣吾將明而辨之切不可以私心論不可以愛憎之心論唯平其心念究其極功則可以渙然冰釋也蓋極功者收因結果處也天下事事物物皆有極功沾體涂足耕者之事也至於倉廩充實則耕者之極功也草行露宿商者之事也至於黃金滿籯則商者之極功也唯三教亦然儒有儒之極功道有道之極功佛有佛之極功由其極功觀其優劣則有不待辨而明者自今觀之。

儒家之教自一身而一家自一家而一國自一國而放諸四海彌滿六合可謂守約而施博矣若夫四海六合之外則何如哉其說曰東漸西被訖於四海是極遠不過至四海訖則止於此而更無去處矣是儒家之教然也故學儒者存心養性蹈仁履義粹然為備道全美之士而見諸設施措諸事業可以致君可以澤民可以安國家而利社稷可以抹世教而致太平功成身老名在青史儒之極功如此而已曾子曰死而後已不亦遠乎蓋至於死而極矣。

道家之教自吾身而

【現代漢語翻譯】現代漢語譯本：背離虛偽而回歸真理，要通過努力實踐才能達到安穩的境界；從自我利益出發，最終達到利益他人，沒有什麼能超過這種境界，這才是百姓所依賴的歸宿。所以，三武（指北魏太武帝、北周武帝、唐武宗）的君主想要滅佛，但佛法最終無法被消滅。隋朝李士謙評論三教時說，佛是太陽，道是月亮，儒是五星，難道不是說三光在天，缺一不可，三教在世，也缺一不可嗎？雖然它們有優劣之分，但都不能被偏廢。然而，人們有不同的心思，心思有不同的見解，崇尚道教的人認為佛不如道教尊貴，嚮往佛教的人認為道教不如佛教偉大，儒家以正統自居，又兼帶排斥道教和佛教，認為是異端邪說。是是非非，紛亂混雜，大概已經有千百年了。我將要闡明並辨別這些觀點，切記不能以私心來評論，不能以愛憎之心來評論，只有心平氣和地探究它們的最終功用，才能使疑惑像冰雪一樣消融。所謂的『極功』，就是指收穫因果的地方。天下事事物物都有其最終的功用，『沾體涂足』是農民的事情，而倉廩充實則是農民的最終功用；『草行露宿』是商人的事情，而黃金滿箱則是商人的最終功用。三教也是如此，儒家有儒家的最終功用，道家有道家的最終功用，佛家有佛家的最終功用。從它們的最終功用來看它們的優劣，那麼即使不加以辯論，也能明白。現在就讓我們來觀察一下。

儒家的教義，從自身到家庭，從家庭到國家，從國家到推及四海，瀰漫于天地之間，可以說是堅守根本而施惠廣博了。那麼，四海之外、天地之外又是什麼呢？儒家的說法是『東漸西被，訖於四海』，這是最遠的地方，不過到達四海就停止了，沒有更遠的地方了。這就是儒家的教義。所以，學習儒家的人，存養本心，修養品性，遵循仁義，成為一個純粹完美的人，並將這些體現在設施政事和事業上，可以輔佐君王，可以恩澤百姓，可以安定國家，有利於社會，可以匡正世風，達到太平盛世。功成身退，名垂青史，這就是儒家的最終功用，僅此而已。《曾子》中說，『死而後已，不亦遠乎？』大概是說，達到死亡就是終極了。

道家的教義，從自身開始……

【English Translation】 English version: Turning away from falsehood and returning to truth requires diligent practice to achieve a state of peace; starting from self-benefit and ultimately benefiting others, there is nothing greater than this, for it is the refuge upon which the people rely. Therefore, the rulers of the Three Wu (Emperor Taiwu of Northern Wei, Emperor Wu of Northern Zhou, and Emperor Wuzong of Tang) sought to eradicate Buddhism, but Buddhism ultimately could not be destroyed. Li Shiqian of the Sui Dynasty, in his commentary on the Three Teachings, said that Buddhism is the sun, Taoism is the moon, and Confucianism is the five planets. Does this not mean that the three luminaries in the sky are indispensable, and the three teachings in the world are also indispensable? Although they have their respective merits and demerits, none can be neglected. However, people have different minds, and minds have different opinions. Those who admire Taoism believe that Buddhism is not as venerable as Taoism, while those who aspire to Buddhism believe that Taoism is not as great as Buddhism. Confucianism regards itself as orthodox and also rejects Taoism and Buddhism as heresies. Right and wrong are confused and chaotic, and this has been the case for perhaps thousands of years. I will clarify and distinguish these views, remembering not to judge with selfish intentions or with feelings of love or hate. Only by calmly examining their ultimate functions can doubts be dispelled like melting ice. The so-called 'ultimate function' refers to the place where cause and effect are reaped. All things in the world have their ultimate functions. 'Soiling the body and feet' is the work of farmers, while a full granary is the ultimate function of farmers; 'sleeping in the grass and dew' is the work of merchants, while chests full of gold are the ultimate function of merchants. The Three Teachings are also like this: Confucianism has its ultimate function, Taoism has its ultimate function, and Buddhism has its ultimate function. By observing their ultimate functions, we can see their merits and demerits, and we can understand them even without debate. Let us now observe them.

The teachings of Confucianism, from oneself to one's family, from one's family to one's country, and from one's country to all corners of the world, pervade the universe. It can be said to be upholding the fundamental while bestowing benefits widely. Then, what is beyond the four seas and beyond the universe? Confucianism says, 'It spreads eastward and is covered westward, ending at the four seas.' This is the farthest place, but it stops at the four seas, and there is no further place to go. This is the teaching of Confucianism. Therefore, those who study Confucianism cultivate their minds, cultivate their character, follow benevolence and righteousness, and become pure and perfect individuals. They embody these qualities in their governance and careers, assisting rulers, benefiting the people, stabilizing the country, benefiting society, and rectifying the world to achieve a peaceful and prosperous age. Achieving success and retiring, leaving a name in history, this is the ultimate function of Confucianism, and nothing more. The Zengzi says, 'Only after death does one's duty cease; is that not far off?' It probably means that reaching death is the ultimate.

The teachings of Taoism, starting from oneself...

通乎幽冥自人間而超乎天上自山林巖穴而至於渺渺大羅巍巍金闕可謂超凡而入聖者若夫天地造化之外則何如哉其說曰大周天界細入微塵是極大不過周天界界則限於此而外此者非所與知矣是道家之教然也故學道者精神專一動合無形翹然于清靜寡欲之境而吐故納新積功累行可以尸解可以飛昇可以役鬼神而召風雨可以贊造化而立玄功壽量無窮快樂自在道之極功如此而已黃庭經云長生久視乃飛去蓋至長生則極矣。

佛家之教一佛出現則以三千大千世界為報剎姑以一世界言之一世界之中有須彌山從大海峙出於九霄之上日月循環乎山之腰而分晝夜須彌四面為四洲東曰弗于逮西曰瞿耶尼南曰閻浮提北曰郁單越四大洲之中各有三千洲今此之世界則閻浮提也今此之中華則南洲三千洲中之一洲也釋迦下生於天竺乃南洲之正中也須彌四旁上鄰日月之處謂之四王天又上則謂之帝釋天又上于虛空之中朗然而住雲層四重天總名欲界又上雲層十八重天總名色界又上空層四重天總名無色界如是三界中諸眾生輩有生老病死是為一世界也如此一千世界謂之小千如此一千小千世界謂之中千即百萬也如此一千中千世界謂之大千即百億也以三次言千故云三千大千世界其實一大千爾一大千之中有百億須彌山百億日月百億四天下如小錢一百萬貫每一界置一錢盡此

【現代漢語翻譯】現代漢語譯本：

通曉幽冥之事，從人間超脫到天上，從山林巖穴到達渺渺的大羅天、巍巍的金闕，這可以稱得上是超凡入聖了。那麼天地造化之外又是怎樣的呢？道家的說法是，大周天界細小到可以進入微塵之中。這是極其廣大的，但也不過是周天界。周天界之外的事情，就不是我們所能知道的了。這是道家的教義。所以修道之人精神專一，行動合乎無形之道，超脫于清靜寡欲的境界，吐故納新，積累功德，可以尸解（指道教徒死後遺體不腐，僅脫去軀殼成仙），可以飛昇，可以役使鬼神，可以呼風喚雨，可以贊助天地造化而建立玄妙的功勛，壽命無窮，快樂自在。這就是道家修行的最高境界。《黃庭經》說，長生久視乃飛去，大概達到長生就是極致了。

佛家的教義是，一尊佛出現，就以三千大千世界作為報土（報剎）。如果以一個世界來說，一個世界之中有須彌山（Sumeru，佛教宇宙觀中的中心山），從大海中聳立於九霄之上，日月環繞山腰執行，從而劃分晝夜。須彌山的四面是四大洲，東面叫做弗于逮（Purva-videha），西面叫做瞿耶尼（Apara-godaniya），南面叫做閻浮提（Jambudvipa），北面叫做郁單越（Uttara-kuru）。四大洲之中各有三千洲。我們現在的這個世界就是閻浮提，我們現在的中華（China）就是南洲三千洲中的一個洲。釋迦牟尼（Sakyamuni）降生於天竺（India），也就是南洲的正中央。須彌山的四旁，上鄰日月的地方叫做四王天（Caturmaharajika），再往上叫做帝釋天（Sakra-deva），再往上在虛空之中明朗地存在著雲層四重天，總名為欲界（Kamadhatu）。再往上雲層十八重天，總名為色界（Rupadhatu）。再往上空層四重天，總名為無色界（Arupadhatu）。像這樣三界中的各種眾生，有生老病死，這是一個世界。像這樣的一千個世界叫做小千世界。像這樣的一千個小千世界叫做中千世界，也就是一百萬個世界。像這樣的一千個中千世界叫做大千世界，也就是百億個世界。因為三次用到『千』這個單位，所以叫做三千大千世界，實際上就是一個大千世界。一個大千世界之中有百億個須彌山，百億個日月，百億個四天下。如果用小錢一百萬貫，每一界放置一枚錢幣，用盡這些錢幣

【English Translation】 English version:

Understanding the mysteries of the netherworld, transcending from the human realm to the heavens, reaching from mountain forests and caves to the vast Da Luo Heaven and the majestic Golden Palace, this can be called transcending the mortal and entering the sacred. But what about beyond the creation of heaven and earth? The Daoist saying is that the Great Zhou Heaven Realm is so small that it can enter into a mote of dust. This is extremely vast, but it is still only the Zhou Heaven Realm. What is beyond the Zhou Heaven Realm is not something we can know. This is the doctrine of Daoism. Therefore, those who cultivate the Dao focus their spirit, their actions accord with the formless Dao, transcending the realm of purity and few desires, exhaling the old and inhaling the new, accumulating merit and performing deeds, they can achieve shijie (corpse liberation, referring to Daoist practitioners whose bodies do not decay after death, only shedding their physical form to become immortals), they can ascend to heaven, they can command ghosts and gods, they can summon wind and rain, they can assist the creation of heaven and earth and establish profound merits, their lifespan is infinite, and they are happy and free. This is the ultimate achievement of Daoist cultivation. The Huangting Jing (Yellow Court Scripture) says, 'Longevity and long vision, then fly away,' probably reaching longevity is the ultimate.

The Buddhist doctrine is that when a Buddha appears, they take the three thousand great thousand worlds as their reward land (Bhoomi). If we speak of one world, within one world there is Mount Sumeru (Sumeru, the central mountain in the Buddhist cosmology), rising from the great sea above the nine heavens, the sun and moon revolve around the waist of the mountain, thus dividing day and night. The four sides of Mount Sumeru are the four continents, the east is called Purva-videha (Purva-videha), the west is called Apara-godaniya (Apara-godaniya), the south is called Jambudvipa (Jambudvipa), and the north is called Uttara-kuru (Uttara-kuru). Within each of the four continents, there are three thousand continents. The world we are in now is Jambudvipa, and the China (China) we are in now is one of the three thousand continents of the southern continent. Sakyamuni (Sakyamuni) was born in India (India), which is the very center of the southern continent. The four sides of Mount Sumeru, the places adjacent to the sun and moon above, are called the Four Heavenly Kings (Caturmaharajika), and further up is called the Heaven of Indra (Sakra-deva), and further up in the void, there are clearly four layers of clouds, collectively called the Desire Realm (Kamadhatu). Further up, there are eighteen layers of clouds, collectively called the Form Realm (Rupadhatu). Further up, there are four layers of empty space, collectively called the Formless Realm (Arupadhatu). Like this, all beings in the three realms have birth, old age, sickness, and death, this is one world. One thousand such worlds are called a small chiliocosm. One thousand such small chiliocosms are called a medium chiliocosm, which is one million worlds. One thousand such medium chiliocosms are called a great chiliocosm, which is one hundred million worlds. Because the unit 'thousand' is used three times, it is called the three thousand great thousand worlds, but in reality, it is just one great chiliocosm. Within one great chiliocosm, there are one hundred million Mount Sumerus, one hundred million suns and moons, one hundred million four continents. If one million strings of small coins were used, placing one coin in each realm, exhausting these coins

一百萬貫方為大千世界此一佛報剎也一佛出現則百億世界中有百億身同時出現故梵網經云一華百億國一國一釋迦各坐菩提樹一時成佛道如是千百億盧舍那本身千百億釋迦各接微塵眾是之謂千百億化身也以千百億化身而化度千百億世界其中胎卵濕化無足二足四足多足有色無色有想無想乃至非想非非想皆令得度是佛家之教然也故學佛者識五蘊之皆空澄六根于清凈遠離十惡修行十善視四念處行四正勤除六十二見而邪偽無所容斷九十八使而煩惱莫能亂三千威儀八萬細行無不謹守四無量心六波羅蜜常用熏修其間為法忘軀則如剝皮刺血書經斷臂投身參請而不怯不疑為物忘己則如忍苦割肉喂鷹捨命將身飼虎而不怖不畏錢財珍寶國城妻子棄之如獘屣支節手足頭目髓腦舍之如遺蛻從生至生經百千萬億生而此心不退轉也從劫至劫經百千萬億劫而此心愈精進也由是三祇果滿萬德功圓離四句絕百非通達無量無邊法門善入無量無邊三昧成就五根五力具足三達三明圓顯四智三身超證六通五眼得四無礙辯而演說無窮入四如意分而神通自在八勝處八解脫常得現前四無畏四攝法受用無盡八聖道支十八不共法不與三乘同等三十二相八十種好莊嚴微妙法身過去塵沙劫未來塵沙劫無不洞見現在塵沙界眾生塵沙心無不了知圓明十號之尊超出三界之上是為天中之天是

為聖中之聖是為無上法王是為正等正覺超諸方便成十力還度法界諸有情佛之極功如此而已法華經云如來為一大事因緣故出現於世普欲令眾生亦同得此道蓋其大愿大力誓與一切含靈皆證無上涅槃妙果者也是故辨三教者不可以私心論不可以愛憎之心論唯平其心念究其極功則知世之學儒者到收因結果處不過垂功名也世之學道者到收因結果處不過得長生也世之學佛者到收因結果處可以斷滅生死究竟涅槃普度眾生俱成正覺也其優劣豈不顯然可見哉故嘗試譬之儒教之所行者中國也道教之所行者天上人間也佛教之所行者盡虛空遍法界也儒猶治一家威令行於藩墻之內若夫藩墻之外則不可得而號召也道猶宰一邑政教及於四境之中若夫四境之外則不可得而控制也佛猶奄有四海為天下君溥天率土莫非臣民禮樂征伐悉自我出也此三教廣狹之辨也。

學儒者死而後已蓋百年間事也學道者務求長生蓋千萬年也學佛者永斷生死湛然常住蓋經歷塵沙劫數無有窮盡也儒猶一盞之燈光照一夕鐘鳴漏盡則油竭燈滅也道猶阿阇世王作百歲燈照佛舍利經百歲已其燈乃滅也佛猶皎日照曜萬古常明西沒東昇循環不息也此三教久近之辨也略說三教大意其詳備在本論。

北齊黃門侍郎歸心辨惑篇　二四

三世之事信而有徴家業歸心勿輕慢也其間妙旨具諸

【現代漢語翻譯】現代漢語譯本為聖中之聖，是為無上法王，是為正等正覺（Samyak-saṃbuddha，通過修行達到圓滿覺悟的人），超越一切方便法門，成就十力（Tathāgatabala，如來所具有的十種力量），還度法界一切有情眾生。佛的極致功德，如此而已。《法華經》說，如來爲了一大事因緣的緣故，才出現於世間，普遍希望令眾生也同樣得到此道。這大概是其大愿大力，誓與一切含靈眾生，皆證無上涅槃（Nirvana，佛教術語，指脫離輪迴后的理想狀態）妙果。因此，辨別三教者，不可以私心來論斷，不可以愛憎之心來論斷，唯有平心靜氣，探究其極致功德，才能知道世間學習儒家的人，到收因結果之處，不過是留下功名罷了；世間學習道家的人，到收因結果之處，不過是得到長生罷了；世間學習佛家的人，到收因結果之處，可以斷滅生死，究竟涅槃，普度眾生，俱成正覺。這其中的優劣，豈不是顯而易見嗎？所以嘗試比喻一下，儒教所行的地方，是中國；道教所行的地方，是天上人間；佛教所行的地方，是盡虛空遍法界。儒家就像治理一個家庭，威令只能行於藩籬之內，至於藩籬之外，就無法號令了。道家就像治理一個縣邑，政教只能及於四境之中，至於四境之外，就無法控制了。佛就像擁有整個天下，作為天下的君主，普天之下，莫非臣民，禮樂征伐，都由我來決定。這就是三教廣狹的辨別。學習儒家的人，死而後已，不過是百年間的事情；學習道家的人，務求長生，不過是千萬年；學習佛家的人，永遠斷絕生死，湛然常住，經歷塵沙劫數，沒有窮盡。儒家就像一盞燈，光照一個晚上，鐘鳴漏盡，油盡燈滅。道家就像阿阇世王（Ajātaśatru，古印度摩揭陀國國王）製作百歲燈，照佛舍利，經過一百年之後，燈也就滅了。佛就像皎潔的太陽，照耀萬古，常明不滅，西沒東昇，循環不息。這就是三教久近的辨別。略說三教的大意，其詳細內容在本論中。北齊黃門侍郎歸心辨惑篇二四三世之事，信而有徵，家業歸心，勿輕慢也。其間妙旨，具諸

【English Translation】 English version To be the holiest among the holy is to be the unsurpassed Dharma King, is to be the Samyak-saṃbuddha (one who attains perfect enlightenment through practice), surpassing all expedient means, accomplishing the Ten Powers (Tathāgatabala, the ten powers possessed by the Tathagata), and also delivering all sentient beings in the Dharma Realm. The ultimate merit of the Buddha is just this. The Lotus Sutra says, 'The Tathagata appears in the world for the sake of one great cause and condition, universally wishing to enable all living beings to attain this path as well.' This is probably his great vow and great power, vowing to enable all sentient beings to attain the wonderful fruit of unsurpassed Nirvana (Nirvana, a Buddhist term referring to the ideal state after liberation from reincarnation). Therefore, those who distinguish the three teachings should not judge with selfish intentions, nor should they judge with hearts of love and hatred. Only by being fair-minded and investigating their ultimate merits can one know that those who study Confucianism in the world, when it comes to reaping the cause and effect, merely leave behind fame and achievement; those who study Taoism in the world, when it comes to reaping the cause and effect, merely attain longevity; those who study Buddhism in the world, when it comes to reaping the cause and effect, can extinguish birth and death, ultimately attain Nirvana, universally deliver sentient beings, and all become perfectly enlightened. Isn't the superiority or inferiority among them clearly visible? Therefore, let's try to make an analogy. The place where Confucianism is practiced is China; the place where Taoism is practiced is heaven and earth; the place where Buddhism is practiced is the entire empty space and the entire Dharma Realm. Confucianism is like governing a family, where authority can only be exercised within the fence; as for outside the fence, it is impossible to command. Taoism is like governing a county, where politics and education can only reach within the four borders; as for outside the four borders, it is impossible to control. Buddhism is like possessing the entire world, being the monarch of the world, where everything under the sky is subjects, and rituals, music, and military expeditions are all decided by me. This is the distinction between the breadth and narrowness of the three teachings. Those who study Confucianism die after they have done their best, which is only a matter of a hundred years; those who study Taoism strive for longevity, which is only a matter of thousands of years; those who study Buddhism eternally cut off birth and death, remain serene and constant, and experience countless kalpas, without end. Confucianism is like a lamp that shines for one night, and when the bell rings and the water clock runs out, the oil is exhausted and the lamp goes out. Taoism is like King Ajātaśatru (Ajātaśatru, King of Magadha in ancient India) making a hundred-year lamp to illuminate the Buddha's relics, and after a hundred years, the lamp also goes out. Buddhism is like the bright sun, shining for all ages, constantly bright and never extinguished, setting in the west and rising in the east, circulating endlessly. This is the distinction between the duration of the three teachings. Briefly speaking about the general meaning of the three teachings, the detailed content is in this treatise. Northern Qi Huangmen Attendant Guixin's Discrimination of Doubts, Chapter 24 The affairs of the three lifetimes are trustworthy and have evidence, the family business returns to the heart, do not be negligent. The wonderful meaning within, is contained in the

經論不復於此少能贊述但懼汝曹猶未牢固略重勸誘爾原夫四塵五蔭剖㭊形有六舟三駕運載群生萬行歸空千門入善辯才智慧豈徒七經百氏之傳哉明非堯舜周孔所及也內外兩教本為一體漸極為異深淺不同內典初門設五種禁外典仁義禮智信皆與之符仁者不殺之禁也義者不盜之禁也禮者不邪之禁也智者不淫之禁也信者不妄之禁也至如畋狩軍旅燕享刊罰因民之性不可卒除就為之節使不淫濫爾歸周孔也背釋宗何其迷也俗之謗者大抵有五其一以世界外事及神化無方為迂誕也其二以吉兇禍福或未報應為欺誑也其三以僧尼行業多不精純為奸慝也其四以麋費金寶減耗課役為損國也其五以縱有因緣如報善惡安能辛苦今日之甲利後世之乙乎為異人也今並釋之於下云。

釋一曰夫遙大之物寧可度量今人所知莫若天地天為積氣地為積塊日為陽精月為陰精星為萬物之精儒家所安也星有墜落乃為石矣精若是石不得有光性又質重何所繫屬一星之徑大者百里一宿首尾相去數萬百里之物數萬相連闊狹從斜常不盈縮又星與日月形色同爾但以大小為其等差然而日月又當石也石既牢密烏兔焉容石在氣中豈能獨運日月星辰若皆是氣氣體輕浮當與天合往來環轉不得錯違其間遲疾理宜一等何故日月五星二十八宿各有度數移動不均寧當氣墜忽變為石地既滓濁法應沉厚鑿

【現代漢語翻譯】現代漢語譯本：我不再在這裡對經論進行過多的讚美和敘述，只是擔心你們還不夠牢固，所以略微再次勸勉你們。要知道，四塵（色、聲、香、味）五蘊（色、受、想、行、識）剖析了有形之存在，六舟（眼、耳、鼻、舌、身、意）三駕（聲聞乘、緣覺乘、菩薩乘）運載著眾生，萬行最終歸於空性，千門都可以進入善道。辯才和智慧難道僅僅是七經百家之傳所能比擬的嗎？其光明遠非堯舜周孔所能企及。內外兩教本來是一體，逐漸發展到極致就產生了差異，深淺也各不相同。內典（佛教經典）的入門之處設立了五種禁戒，外典（儒家經典）的仁義禮智信都與之相符。仁，就是不殺生的禁戒；義，就是不偷盜的禁戒；禮，就是不邪淫的禁戒；智，就是不飲酒的禁戒（此處原文為不淫，應為筆誤，根據五戒內容應為不飲酒）；信，就是不妄語的禁戒。至於像田獵、軍隊征戰、宴飲享樂、刑罰等，因為是民眾的本性，不可能一下子去除，所以就加以節制，使之不過分。歸順周孔而背離釋迦牟尼，是多麼的迷惑啊！世俗之人誹謗佛教，大致有五種原因：第一，認為佛教所說的世界之外的事情以及神化的無方之說是迂腐荒誕的；第二，認為吉兇禍福有時沒有應驗，是欺騙誆人的；第三，認為僧尼的修行行為大多不精純，是奸邪惡劣的；第四，認為耗費金銀珠寶，減少賦稅徭役，是損害國家的；第五，認為即使有因緣果報，善惡的報應怎麼能讓今天的甲的辛苦，利益後世的乙呢？是把人看作不同的人了。現在我將一一解釋如下：解釋一：遙遠而巨大的事物，怎麼可以用尺度來衡量呢？現在人們所知道的，沒有超過天地的。天是積聚的氣體，地是積聚的土塊，太陽是陽氣的精華，月亮是陰氣的精華，星星是萬物的精華，這是儒家所認可的。星星有墜落的，就變成了石頭。精華如果是石頭，就不應該有光芒；而且質地沉重，靠什麼懸掛呢？星星的直徑，大的有百里，一個星宿的首尾相距數萬里。百里的物體，數萬相連，寬窄傾斜，常常不會盈滿或縮小。而且星星與日月形狀顏色相同，只是用大小來區分它們的等級差別。然而日月也應當是石頭。石頭既然堅固緻密，烏鴉和兔子怎麼能容身其中？石頭在氣體之中，怎麼能獨自執行？日月星辰如果都是氣體，氣體的性質輕浮，應當與天空融合在一起，往來環繞轉動，不能有錯亂違背。它們之間遲緩和快速的道理應該是一樣的，為什麼日月五星二十八宿各有度數，移動不均勻呢？怎麼能是氣體墜落忽然變成石頭呢？地既然是污濁的，按道理應當是沉重厚實的，挖掘

【English Translation】 English version: I will no longer praise or elaborate on the scriptures and treatises here, but I am only afraid that you are not yet firm enough, so I will briefly exhort you again. Know that the four dusts (rupa, sound, smell, taste) and five skandhas (rupa, vedana, samjna, samskara, vijnana) analyze the existence of form, the six boats (eye, ear, nose, tongue, body, mind) and three vehicles (sravaka vehicle, pratyekabuddha vehicle, bodhisattva vehicle) carry sentient beings, the myriad practices ultimately return to emptiness, and the thousand gates can all enter the path of goodness. Can eloquence and wisdom be merely compared to the transmission of the Seven Classics and Hundred Schools? Its light is far beyond what Yao, Shun, Zhou, and Confucius could reach. The inner and outer teachings were originally one, but gradually developed to the extreme and differences arose, and the depths are also different. The initial gate of the inner canon (Buddhist scriptures) sets up five precepts, and the benevolence, righteousness, propriety, wisdom, and trustworthiness of the outer canon (Confucian classics) all correspond to them. Benevolence is the precept of not killing; righteousness is the precept of not stealing; propriety is the precept of not engaging in sexual misconduct; wisdom is the precept of not drinking alcohol (here the original text is not engaging in sexual misconduct, it should be a typo, according to the content of the five precepts it should be not drinking alcohol); trustworthiness is the precept of not lying. As for things like hunting, military campaigns, banquets and enjoyment, and punishments, because they are the nature of the people, it is impossible to remove them all at once, so they are restrained to prevent them from being excessive. To follow Zhou and Confucius and turn away from Sakyamuni is so confusing! The common people slander Buddhism for roughly five reasons: first, they think that the things outside the world and the unconstrained myths said in Buddhism are pedantic and absurd; second, they think that good and bad fortune sometimes do not come true, which is deceptive; third, they think that the practice of monks and nuns is mostly impure, which is treacherous and evil; fourth, they think that spending gold, silver, and jewels, and reducing taxes and corvée, is harming the country; fifth, they think that even if there is karma and retribution, how can the suffering of A today benefit B in later generations? It is treating people as different people. Now I will explain them one by one below: Explanation 1: How can distant and huge things be measured with a scale? What people know now does not exceed heaven and earth. Heaven is accumulated gas, earth is accumulated soil, the sun is the essence of yang energy, the moon is the essence of yin energy, and the stars are the essence of all things, which is what Confucianism recognizes. If a star falls, it becomes a stone. If the essence is a stone, it should not have light; and it is heavy in quality, what does it depend on to hang? The diameter of a star, the large ones are hundreds of miles, and the distance between the beginning and end of a constellation is tens of thousands of miles. An object of hundreds of miles, connected by tens of thousands, is wide and narrow, and often does not fill or shrink. Moreover, the stars and the sun and moon are the same shape and color, but they are distinguished by their size. However, the sun and moon should also be stones. Since the stone is solid and dense, how can crows and rabbits accommodate themselves in it? If the stone is in the gas, how can it run alone? If the sun, moon, and stars are all gas, the nature of the gas is light and floating, it should merge with the sky, and it should revolve around and around without confusion or violation. The principle of slowness and speed between them should be the same, why do the sun, moon, five planets, and twenty-eight constellations each have degrees, and the movement is uneven? How can it be that the gas falls and suddenly becomes a stone? Since the earth is turbid, it should be heavy and thick, according to the principle, digging

土得泉乃浮水上積水之下復有何物江河百穀從何處生東流到海何為不溢歸墟尾閭渫何所到沃焦之石何氣所然潮汐去還誰所節度天漢懸指那不散落水性就下何故上騰天地初開便有星宿九州未劃列國未分剪疆區野若為躔次封建已來誰所制割國有增減星無進退災祥禍福就中不差乾象之大列星之伙何為分野止系中國昴為旌頭丐奴之次西胡東越雕題交址獨棄之乎以此而求迄無了者豈得以人事尋常抑必宇宙外也凡人之信唯耳與目耳目之外咸致疑焉儒家說天自有數義或渾或蓋乍宣乍安斗極所周管維所屬若所親見不容不同若所測量寧足依據何故信凡人之臆說迷大聖之妙旨而欲必無恒沙世界微塵數劫也而鄒衍亦有九州之談山中人不信有魚大如木海上人不信有木大如魚漢武不信弦膠魏文不信火布胡人見錦不信有蟲食樹吐絲所成昔在江南不信有千人氈帳及來河北不信有二萬斛船皆實驗也世有祝師及諸幻術猶能履火蹈刃種瓜移井倏忽之間十變五化人力所為尚能如此何況神通感應不可思量千里寶幢百由旬座化成凈土涌出妙塔乎。

釋二曰天信謗之徴有如影響耳聞眼見其事已多或乃精誠不深業緣未感時儻差闌終當獲報耳善惡之行禍福所歸九流百氏皆同此論豈獨釋典為虛妄乎項橐顏回之短折原憲伯夷之凍餒盜跖莊蹺之福壽齊景桓魋之富強若引之

【現代漢語翻譯】現代漢語譯本：土從哪裡來，泉水才能浮在水面上？積水的下面又有什麼東西？江河百川從哪裡發源？向東流入大海為什麼不會溢出？歸墟（大海深處，認為海水最終歸宿的地方）和尾閭（排水的末端）排泄到哪裡？沃焦石（傳說中燃燒的石頭）是什麼氣體燃燒形成的？潮汐的漲落是誰在控制？銀河懸掛在那裡，為什麼不會散落？水的本性是向下流，為什麼會向上升騰？天地剛開闢的時候就有了星宿，九州還沒有劃分，列國還沒有分封的時候，劃分疆域的界限在哪裡？星辰的執行軌道又是如何排列的？分封制建立以來，是誰制定了割讓國土會有增減，星辰的執行沒有進退的規律？災禍祥瑞的應驗難道沒有偏差嗎？天象廣大，星辰眾多，為什麼分野（星宿對應地面的區域）只與中國有關？昴星（二十八宿之一）是旌旗的象徵，難道匈奴是卑賤的奴隸，西胡、東越、雕題、交址（古代少數民族）就被拋棄了嗎？用這些問題來探求，始終沒有結果，難道可以用人世間的常理來推測宇宙之外的事情嗎？一般人只相信耳朵和眼睛，耳朵和眼睛之外的事情都懷疑。儒家談論天道自有許多說法，或說是渾天說，或說是蓋天說，一會兒宣揚，一會兒否定，北斗星所環繞的地方，管轄的範圍在哪裡？好像親眼所見，卻不能統一，好像可以測量，又怎麼能作為依據？為什麼要相信凡人的臆測，而迷惑于大聖人的精妙旨意，並且一定要否定像恒河沙一樣多的世界和像微塵一樣多的劫數呢？鄒衍也有關於九州的說法，山裡人不相信有像樹一樣大的魚，海邊人不相信有像魚一樣大的樹，漢武帝不相信用弦做的膠，魏文帝不相信用火燒不壞的布。胡人看見錦緞，不相信有蟲吃樹葉吐絲而成的。以前在江南的時候，不相信有能容納千人的氈帳，到了河北，不相信有能裝兩萬斛的船。這些都是親身經歷的事情啊！世上有巫師以及各種幻術，還能在火焰上行走，在刀刃上跳舞，種瓜移井，在很短的時間內變化出各種東西，人力尚且能做到這樣，更何況是神通感應，不可思議，千里寶幢，百由旬的座位，化成凈土，涌出妙塔呢？

釋二回答說：對佛法的誹謗就像影子一樣，是必然會產生的。耳聽眼見的事情已經很多了，或許是因為精誠不夠，業緣沒有感應，有時可能會有差錯，但最終一定會得到報應的。行善作惡，禍福相隨，這是九流百家都認同的道理，難道只有佛經是虛妄的嗎？項橐（春秋時期的神童）和顏回（孔子的弟子）的短命，原憲（孔子的弟子）和伯夷（商朝末年的賢人）的凍餓，盜跖（春秋時期的大盜）和莊蹺（戰國時期的將領）的福壽，齊景公和桓魋（春秋時期的權臣）的富強，如果用這些來論證，

【English Translation】 English version: Where does the earth come from, so that springs can float on the water? What lies beneath the accumulated water? Where do rivers and streams originate? Why doesn't the eastward flow into the sea cause it to overflow? Where do Guixu (the deep sea, believed to be the final destination of seawater) and Weilu (the end of drainage) discharge to? What gas fuels the burning of Wojiao stones (legendary burning stones)? Who controls the ebb and flow of tides? The Milky Way hangs there, why doesn't it scatter? Water's nature is to flow downwards, why does it rise upwards? When heaven and earth were first created, there were stars. Before the nine provinces were divided and the states were not yet feudalized, where were the boundaries of the divided territories? How were the orbits of the stars arranged? Since the establishment of the feudal system, who determined the rules that the cession of territory would increase or decrease, and that the movement of stars would not advance or retreat? Are there no deviations in the fulfillment of disasters and auspicious omens? The celestial phenomena are vast, and the stars are numerous, why is the division of fields (the area on the ground corresponding to the constellations) only related to China? Is the Pleiades star (one of the twenty-eight constellations) a symbol of banners, and are the Xiongnu (ancient nomadic people) lowly slaves, and are the Western Hu, Eastern Yue, Diaoti, and Jiaozhi (ancient ethnic minorities) abandoned? Seeking answers to these questions yields no results. Can we use the common sense of the human world to speculate about things beyond the universe? Ordinary people only believe in what they hear and see, and doubt everything beyond what they hear and see. Confucianism has many theories about the Way of Heaven, some say it is the 'Hun Tian' theory, others say it is the 'Gai Tian' theory, sometimes promoting it, sometimes denying it. Where is the area surrounded by the North Star, and what is the scope of its jurisdiction? It seems like what is seen with one's own eyes, but it cannot be unified. It seems like it can be measured, but how can it be used as a basis? Why believe in the speculations of ordinary people, and be confused by the profound meaning of the great sages, and insist on denying the countless worlds like the sands of the Ganges and the countless kalpas like dust particles? Zou Yan also had theories about the nine provinces. People in the mountains do not believe that there are fish as big as trees, and people by the sea do not believe that there are trees as big as fish. Emperor Wu of Han did not believe in glue made from strings, and Emperor Wen of Wei did not believe in cloth that could not be burned by fire. When the Hu people saw brocade, they did not believe that it was made by worms eating leaves and spitting silk. In the past, when I was in Jiangnan, I did not believe that there were felt tents that could accommodate thousands of people. When I arrived in Hebei, I did not believe that there were ships that could hold 20,000 hu of grain. These are all personal experiences! There are shamans and various illusions in the world who can walk on fire, dance on blades, plant melons and move wells, and transform things in a short period of time. Human power can do this, let alone the inconceivable spiritual powers and responses, the thousand-mile treasure banner, the hundred-yojana seat, transforming into a pure land, and emerging wonderful pagodas?

Shier replied: 'Slander of the Dharma is like a shadow, it is bound to arise. There are already many things that have been heard and seen. Perhaps it is because the sincerity is not deep enough, and the karmic conditions have not been felt. Sometimes there may be errors, but eventually there will be retribution. Doing good and doing evil, with fortune and misfortune following, this is a principle that all schools of thought agree on. Is it only the Buddhist scriptures that are false? The short lives of Xiang Tuo (a child prodigy in the Spring and Autumn period) and Yan Hui (a disciple of Confucius), the freezing and starvation of Yuan Xian (a disciple of Confucius) and Boyi (a virtuous man at the end of the Shang Dynasty), the blessings and longevity of Dao Zhi (a great thief in the Spring and Autumn period) and Zhuang Qiao (a general in the Warring States period), the wealth and power of Duke Jing of Qi and Huan Tui (a powerful minister in the Spring and Autumn period), if these are used to argue,'

先業冀以後生更為通耳如以行善而偶鐘禍報為惡而倘值福徴便可怨尤即為欺詭則亦堯舜之云虛周孔之不實也又欲安所依信而立身乎。

釋三曰開闢已來不善人多而善人少何由悉責其精潔乎見有名僧高行棄而不說若睹凡僧流俗便生非毀且學者之不勤豈教者之為過俗僧之學經律何異士人之學詩禮以詩禮之教格朝廷之人略無全行者以經律之禁格出家之輩而獨責無犯哉且闕行之臣猶求祿位毀禁之侶何慚供養乎其于戒行自當有犯一披法服已墮僧數歲中所計齋講誦持比諸白衣猶不啻山海也。

釋四曰內教多途出家自是其一法耳若能誠孝在心仁惠為本須達流水不必剃落鬚髮豈令罄井田而起塔廟窮編戶以為僧尼也皆由為政不能節之遂使非法之寺妨民稼穡無業之僧空國賦算非大覺之本旨也抑又論之求道者身計也惜費者國謀也身計國謀不可兩遂誠臣徇王而棄親孝子安家而忘國各有行也儒有不屈王侯高尚其事隱有讓王辭相避世山林安可計其賦役以為罪人若能偕化黔首悉入道場如妙樂之世穰佉之國則有自然稻米無盡寶藏安求田蠶之利乎。

釋五曰形體雖死精神猶存人生在世望於後身似不相屬及其歿后則與前身似猶老少朝夕耳世有魂神示現夢想或降童妾或感妻孥求索飲食徴須福祐亦為不少矣今人貧賤疾苦莫不怨尤前世不修功業

【現代漢語翻譯】現代漢語譯本：如果說前世行善，期望來世會更好，這還說得通。如果說做了善事反而遭受禍患，做了惡事反而得到福報，那就可以抱怨上天不公，認為因果報應是虛假的，那麼堯舜的德行、周公孔子的教誨也都是不真實的了。這樣，又該依靠什麼來立身處世呢？

解釋三：自從天地開闢以來，不善良的人多，善良的人少，怎麼能要求所有人都完美無瑕呢？看到有名望、品行高尚的僧人，就避而不談；看到普通的、世俗的僧人，就加以誹謗。學生的學習不努力，難道是老師的過錯嗎？世俗的僧人學習經律，和讀書人學習詩禮有什麼區別？用詩禮的教條來要求朝廷的官員，幾乎沒有能完全做到的；用經律的戒律來要求出家的人，卻要求他們不能有任何違犯，這難道合理嗎？德行有缺失的臣子，還要求取官位；違犯戒律的僧侶，又有什麼可慚愧的，還要接受供養呢？他們對於戒律的修行，自然會有所違犯，但只要披上袈裟，就已經算是僧侶了。他們一年中所做的齋戒、講經、誦經、持戒，比起普通百姓，還是多得像山海一樣。

解釋四：佛教有很多法門，出家只是其中一種。如果能夠真心孝順父母，以仁愛慈惠為根本，就像須達（Sudatta，給孤獨長者）那樣，即使不剃髮，也能證悟。難道要耗盡百姓的田地來建造佛塔寺廟，讓貧困的百姓出家為僧尼嗎？這都是因為執政者不能加以節制，才導致非法的寺廟妨礙百姓的耕作，無業的僧人耗費國家的賦稅。這並非佛陀（大覺）的本意。進一步說，求道是為自身考慮，節省費用是為國家考慮，自身和國家不能兩全。忠臣爲了君王而拋棄親人，孝子爲了安家而忘記國家，各有各的行事準則。儒家有不向王侯屈服、高尚其事的人，隱士有推讓王位、辭去宰相之位而隱居山林的人，怎麼能計算他們的賦稅徭役，把他們當作罪人呢？如果能夠教化所有的百姓都進入佛門，就像妙樂世界（Abhirati）和穰佉之國（Sankha）那樣，有天然的稻米和無盡的寶藏，又何必追求田地蠶桑的利益呢？

解釋五：形體雖然會死亡，但精神依然存在。人活在世上，期望來世，好像和自身沒有關係。但等到死後，就和前世好像只是老少、朝夕的關係一樣。世上有很多靈魂顯現的事情，比如在夢中，或者降臨在童男童女身上，或者感應到妻子兒女，向他們索要飲食，請求保佑，這樣的事情有很多。現在人們貧窮困苦，無不抱怨前世沒有修功德。

【English Translation】 English version: It would be understandable to expect a better afterlife based on good deeds in the previous life. However, if doing good deeds leads to misfortune, and doing evil deeds leads to blessings, then one could complain about injustice and consider karma to be false. In that case, the virtues of Yao and Shun (legendary sage emperors), and the teachings of the Duke of Zhou and Confucius would also be untrue. Then, what could one rely on to establish oneself in the world?

Explanation 3: Since the beginning of time, there have been more unkind people than kind people. How can we demand perfection from everyone? When seeing famous and virtuous monks, people avoid praising them; when seeing ordinary and secular monks, they criticize them. If students don't study hard, is it the teacher's fault? Secular monks studying scriptures and precepts are no different from scholars studying poetry and rites. Using the teachings of poetry and rites to demand perfection from officials in the court is unrealistic; using the precepts of scriptures and laws to demand that monks never violate them is also unreasonable. Ministers who lack virtue still seek positions; why should monks who violate precepts be ashamed to receive offerings? Their practice of precepts will naturally have some violations, but as long as they wear the robes, they are considered monks. The fasting, lecturing, chanting, and upholding of precepts they do in a year are still more than ordinary people do, like mountains and seas.

Explanation 4: There are many paths in Buddhism, and becoming a monk is just one of them. If one can be truly filial to parents and have compassion as the foundation, like Sudatta (Anathapindika, a wealthy merchant), one can attain enlightenment even without shaving one's head. Should we exhaust the people's fields to build pagodas and temples, and force poor people to become monks and nuns? This is because the rulers cannot control it, leading to illegal temples hindering people's farming and unemployed monks wasting the country's taxes. This is not the original intention of the Buddha (the Great Awakened One). Furthermore, seeking the path is for one's own benefit, while saving expenses is for the country's benefit. One cannot have both. Loyal ministers abandon their families for the sake of the king, and filial sons forget the country for the sake of their families. Each has their own way of acting. Confucian scholars refuse to submit to kings and uphold their principles, and hermits renounce kingship and resign from prime minister positions to live in the mountains. How can we calculate their taxes and corvée labor and treat them as criminals? If we can transform all the people and lead them into the Buddhist path, like in the World of Abhirati (Land of Great Joy) and the country of Sankha (a mythical land of abundance), where there is natural rice and endless treasures, why seek the benefits of fields and sericulture?

Explanation 5: Although the physical body dies, the spirit remains. People live in the world and hope for the afterlife, as if it has nothing to do with themselves. But after death, it is as if the previous life is just like youth and old age, morning and evening. There are many instances of spirits appearing in the world, such as in dreams, or descending upon young boys and girls, or sensing their wives and children, asking for food and blessings. Now, people who are poor and suffering all complain that they did not cultivate merit in their previous lives.

以此而論安可不為之作地乎夫有子孫自是天地間一蒼生耳何預身事而乃愛護遺其基址況於己之神爽頓欲棄之哉凡夫矇蔽不見未來故言彼生與今非一體耳若有天眼鑒其唸唸隨滅生生不斷豈可不怖畏耶又君子處世貴能克己復禮濟時益物治家者欲一家之慶治國者欲一國之良仆妾臣民與身竟何親也而為勤苦修德乎亦是堯舜周孔虛失愉樂耳一人修道濟度幾許蒼生免脫幾身罪累幸熟思之汝曹若顧俗計樹立門戶不棄妻子未能出家但當兼修戒行留心誦讀以為來世津樑人身難得勿虛過也儒家君予尚離庖廚見其生不忍其死聞其聲不食其肉高柴折像未知內教皆能不殺此乃仁者自然用心含生之徒莫不愛命去殺之事必勉行之好殺之人臨死報驗子孫殃禍其數甚多不能悉錄耳且示數條于末。

梁世有人常以雞卵白和沐云使發光每沐輒破二三十枚臨死發中但聞啾啾數千雞雛聲。

江陵劉氏以賣鱔羹為業後生一兒頭是鱔自頸已下方為人耳。

王克為永嘉郡守有人餉羊集賓欲宴而羊繩解來投一客先跪兩拜便入衣中此客竟不言之固無救請須臾幸羊為炙先行至客一臠入口便下皮內周行遍體痛楚號叫方復說之遂作羊鳴而死。

梁孝元在江州時有人為望蔡縣令經劉敬躬亂縣廨被焚寄寺而住民將牛酒作禮縣令以牛系剎柱屏除形像鋪設床坐于堂

上接賓未殺之頃牛解徑來至階而拜縣令大笑命左右宰之飲啖醉飽便臥檐下稍醒而覺體癢爬搔隱疹因爾成癩十許年死楊思達為西陽郡守值俟景亂時復旱儉饑民盜田中麥思達遺一部曲守視所得盜者輒截手腕凡戮十餘人部曲後生一男自然無手。

齊有一奉朝請家甚豪侈非手殺牛啖之不美年三十許病篤大見牛來舉體如被刀刺叫呼而終。

江陵高偉隨吾入齊凡數年向幽州淀中捕魚后病每見群魚嚙之而死。

世有癡人不識仁義不知富貴並由修種為子娶婦恨其生資不足倚作舅姑之尊蛇虺其性毒口加誣不識忌諱罵辱婦之父母卻云教以婦道不孝己身不顧他恨但憐己之子女不受己之兒婦如此之人陰紀其過鬼奪其算慎不可與為鄰仍不可與為援宜遠之哉。

三教真如本性說　二五

真如本性者父母未生前一真無妄之體謂之本來面目禪宗則曰正法眼藏蓮宗則曰本性彌陀孔子則曰天理老子則曰穀神易道則曰太極名雖有異其實同一真如本性也此性虛而靈寂而妙天地未分先有此理歷塵劫而不朽世界壞而不遷祖師亦云有物先天地無形本寂寥能為萬象主不逐四時凋正謂此也嗟乎人不能任其自如之真而梏于地水火風和合之質方其受形也已為陰血濁氣昏其本然清凈之體及其生也六塵五欲之迷倒昧於本有之天真是故佛說八萬四千法

【現代漢語翻譯】現代漢語譯本賓沒有殺牛的時候，牛自己走到臺階前跪拜。縣令大笑，命令手下宰殺它，吃喝得酩酊大醉，便躺在屋檐下。稍微清醒后，覺得身體發癢，抓撓后出現隱疹，因此得了麻風病，十多年後死去。楊思達擔任西陽郡守，正趕上侯景作亂的時候，又遇到旱災，百姓飢餓，偷盜田里的麥子。楊思達派一部下士兵看守，凡是偷盜的人，就砍斷他們的手腕，總共殺了十幾個人。這個士兵後來生了一個兒子，天生就沒有手。

齊國有一個擔任奉朝請的官員，家裡非常豪奢，不是親手殺的牛，吃起來就不覺得美味。三十多歲的時候，得了重病，看見很多牛來，全身好像被刀刺一樣，叫喊著死去。

江陵人高偉跟隨我進入齊國，總共有幾年時間，在幽州淀中捕魚。後來生病，經常看見一群魚啃咬他，然後死去。

世上有一種愚癡的人，不認識仁義，不知道富貴都是由修行善因而來。為兒子娶媳婦，卻嫌棄媳婦帶來的錢財不夠，倚仗自己是公婆的身份，像蛇蝎一樣惡毒，用惡毒的言語誣陷兒媳，不講究忌諱，謾罵侮辱兒媳的父母，卻說是在教導兒媳婦婦道。不孝順自己，只顧著怨恨別人，只憐愛自己的子女，不能容忍自己的兒媳婦。像這樣的人，上天會記錄他的過錯，鬼神會奪走他的壽命。千萬不能與他為鄰，更不能幫助他，應該遠離他啊。

三教真如本性說二五

真如本性，是指父母未生你之前，那一種真實不虛妄的本體，叫做本來面目。禪宗稱之為正法眼藏，蓮宗稱之為本性彌陀，孔子稱之為天理，老子稱之為穀神，易道稱之為太極。名稱雖然不同，其實都是同一個真如本性。這個本性虛空而靈妙，寂靜而玄妙，在天地還沒有分開之前就存在這個道理，經歷無數劫也不會朽壞，世界毀滅也不會改變。祖師也說：『有一樣東西先於天地而存在，沒有形狀，本來寂靜空虛，能夠作為萬物的根本，不隨著四季而凋零。』說的就是這個。唉！人們不能安於自己本來的真如自性，而被地、水、火、風和合而成的肉體所束縛。當人受胎成形的時候，已經被陰血濁氣矇蔽了本然清凈的本體。等到出生后，又被六塵五欲所迷惑顛倒，從而昧於本有的天真自性。所以佛才說了八萬四千法門。

【English Translation】 English version When Bin had not yet killed the ox, the ox untied itself and came to the steps, kneeling down to the county magistrate. The magistrate laughed loudly and ordered his men to slaughter it, eating and drinking until drunk and full, then lay down under the eaves. After waking up slightly, he felt itchy all over his body, and after scratching, hidden rashes appeared, and he developed leprosy as a result, dying more than ten years later. Yang Sida served as the governor of Xiyang Commandery, coinciding with the Hou Jing rebellion, and also encountered a drought, with the people starving and stealing wheat from the fields. Yang Sida sent a subordinate to guard the fields, and anyone who stole would have their wrists cut off, killing more than ten people in total. This subordinate later had a son who was born without hands.

In Qi, there was an official serving as Feng Chaoqing whose family was very extravagant. They didn't find the beef delicious unless they slaughtered the ox themselves. When he was in his thirties, he became seriously ill and saw many oxen coming, his whole body feeling as if stabbed by knives, and he died screaming.

Gao Wei from Jiangling followed me into Qi for several years, fishing in the Dian River in Youzhou. Later, he became ill and often saw a group of fish gnawing at him, and then he died.

There are foolish people in the world who do not recognize benevolence and righteousness, and do not know that wealth and honor come from cultivating good deeds. When marrying a wife for their son, they complain that the wife's dowry is not enough, relying on their status as parents-in-law, being as venomous as snakes and scorpions, slandering their daughter-in-law with malicious words, disregarding taboos, and scolding and insulting their daughter-in-law's parents, yet claiming to be teaching her the way of a wife. They are not filial to themselves, only caring about resenting others, only loving their own children, and unable to tolerate their daughter-in-law. For such people, Heaven will record their faults, and ghosts and gods will take away their lifespan. You must not be neighbors with them, and even more so, do not help them, you should stay far away from them.

The Three Teachings on the True Suchness of Original Nature Two Five

True Suchness of Original Nature refers to the true and unwavering essence before your parents gave birth to you, called the original face. The Chan (Zen) school calls it the 'Right Dharma Eye Treasury' (Zhengfa Yanzang), the Lotus school calls it 'Original Nature Amitabha' (Benxing Mituo), Confucius calls it 'Heavenly Principle' (Tianli), Lao Tzu calls it 'Valley Spirit' (Gushen), and the Book of Changes calls it 'Taiji'. Although the names are different, they are actually the same True Suchness of Original Nature. This nature is empty and spiritual, silent and profound. This principle existed before heaven and earth were separated, and it will not decay even after countless eons, and the world will not change even if it is destroyed. The patriarch also said: 'There is something that exists before heaven and earth, without form, originally silent and empty, able to be the root of all things, and does not wither with the four seasons.' This is what it is referring to. Alas! People cannot be content with their original True Suchness nature, but are bound by the body composed of earth, water, fire, and wind. When a person is conceived and takes shape, the original pure essence has already been obscured by the yin blood and turbid qi. After birth, they are confused and deluded by the six dusts and five desires, thus being ignorant of their inherent true nature. Therefore, the Buddha spoke of eighty-four thousand Dharma gates.

門皆是導人反妄而歸真也其捷徑易行者唯唸佛一門修之者心不散亂三昧現前是復其本性也孔子教人克去己私復還天理私慾淨盡天理流行老子令人去爾欲寧爾神正是穀神不死也谷者虛也神者靈也謂之虛靈不昧也虛靈不昧者即毀不滅性也書云自誠明謂之性自明誠謂之教誠則明矣明則誠矣唯天下至誠謂能盡其效能盡其性則能盡人之效能盡人之性則能盡物之效能盡物之性則知聖凡之性同體也金剛經云是法平等無有高下是法者指其本性也本性喻乎金剛言其堅固不壞也無有高下者上至諸佛菩薩下至蠢動含靈謂其皆有佛性故曰平等也心經云不增不減此性在聖不增在凡不減故曰不增不減也豈不見儒云一切含靈各具一太極亦此理也嗚呼聖凡人物本乎一性只因迷悟之殊染凈之別所以有成聖也有成凡也有為人也有為物也夫如是則物命之類豈可殺而食之乎今時若殺他而食之他時必殺汝亦食之不見楞嚴經云人死為羊羊死為人遞相吞啖豈可逃哉或曰天生萬物所以養人也若不殺不食使禽獸之愈多將何以治之答曰因是殺食者多墜墮者亦多若能不殺不食則無遞償之患矣何則世間男女盡持齋戒則自然不食不食則不殺不殺則不墮不墮則地獄變為天堂凡夫成乎佛也梵網經云持戒比丘不殺生草而況于有情乎有情者物命含靈也無情者草木瓦礫也由是推之則大小物命之

【現代漢語翻譯】現代漢語譯本：所有法門都是引導人們捨棄虛妄迴歸真如的途徑，其中最便捷易行的方法就是念佛一門。修習唸佛法門的人，心不散亂，三昧（Samadhi，正定）自然現前，這就是恢復本來的自性。孔子教導人們克服私慾，恢復天理；私慾完全消除，天理自然執行。老子教導人們去除慾望，安定精神，這正是『穀神不死』的道理。『谷』是虛空的意思，『神』是靈妙的意思，指的是虛靈而不昧的本性。虛靈不昧的本性，就是不會毀壞磨滅的自性。《中庸》說，『由真誠而明白叫做天性，由明白而達到真誠叫做教化。』真誠就會明白，明白就會真誠。只有天下最真誠的人，才能充分發揮他的本性；能夠充分發揮他的本性，就能充分發揮人的本性；能夠充分發揮人的本性，就能充分發揮萬物的本性；能夠充分發揮萬物的本性，就能知道聖人與凡人的本性是同一本體。《金剛經》說，『是法平等，無有高下。』『是法』指的是本性。本性可以比作金剛，說明它堅固不壞。『無有高下』是指上至諸佛菩薩，下至蠢動含靈，都具有佛性，所以說是平等的。《心經》說，『不增不減』，這種本性在聖人那裡不會增加，在凡人那裡也不會減少，所以說不增不減。難道沒看到儒家所說，『一切含靈都具有一個太極』，也是這個道理嗎？唉！聖人、凡人、萬物，本來都是同一個本性，只是因為迷惑和覺悟不同，染污和清凈有別，所以有成就聖人的，也有成為凡人的，也有成為人的，也有成為物的。既然這樣，那麼動物的生命怎麼可以殺害而吃掉呢？現在如果殺害它們而吃掉，將來它們必定殺害你而吃掉。難道沒看到《楞嚴經》所說，人死後變成羊，羊死後變成人，互相吞食，怎麼能夠逃脫呢？有人說，『上天生養萬物，是爲了供養人。如果不殺不吃，使禽獸越來越多，將用什麼來治理它們呢？』回答說，正是因為殺害和食用，墮落的人才多。如果能夠不殺不吃，就沒有互相償還的禍患了。為什麼呢？如果世間男女都持齋戒，自然就不會吃肉，不吃肉就不會殺生，不殺生就不會墮落，不墮落，地獄就會變成天堂，凡夫就會成就佛。』《梵網經》說，『持戒的比丘，不殺生草，何況有情眾生呢？』『有情』指的是動物的生命，『無情』指的是草木瓦礫。由此推論，那麼大小動物的生命，

【English Translation】 English version: All Dharma gates are paths that guide people to abandon delusion and return to truth. Among them, the most convenient and easy path is the practice of mindfulness of Buddha. Those who cultivate the practice of mindfulness of Buddha, their minds are not scattered, and Samadhi (正定, right concentration) naturally appears, which is to restore their original nature. Confucius taught people to overcome selfishness and restore the principles of Heaven; when selfish desires are completely eliminated, the principles of Heaven naturally operate. Lao Tzu taught people to remove desires and stabilize the spirit, which is precisely the principle of 'the spirit of the valley never dies'. 'Valley' means emptiness, 'spirit' means spiritual, referring to the nature of being empty and enlightened. The nature of being empty and enlightened is the indestructible nature. The Doctrine of the Mean says, 'What is genuine from sincerity is called nature; what is genuine from intelligence is called education.' Sincerity leads to intelligence, and intelligence leads to sincerity. Only the most sincere person in the world can fully develop his nature; being able to fully develop his nature, he can fully develop the nature of man; being able to fully develop the nature of man, he can fully develop the nature of all things; being able to fully develop the nature of all things, he can know that the nature of sages and ordinary people is the same entity. The Diamond Sutra says, 'This Dharma is equal, without high or low.' 'This Dharma' refers to the original nature. The original nature can be compared to diamond, indicating that it is firm and indestructible. 'Without high or low' means that from Buddhas and Bodhisattvas to all sentient beings, they all have Buddha-nature, so it is said to be equal. The Heart Sutra says, 'Neither increasing nor decreasing', this nature does not increase in sages, nor does it decrease in ordinary people, so it is said to be neither increasing nor decreasing. Haven't you seen what the Confucianists say, 'All sentient beings possess a Taiji', this is also the principle? Alas! Sages, ordinary people, and all things are originally the same nature, but because of the difference between delusion and enlightenment, defilement and purity, there are those who become sages, those who become ordinary people, those who become humans, and those who become things. Since this is the case, how can the lives of animals be killed and eaten? If you kill them and eat them now, they will surely kill you and eat you in the future. Haven't you seen what the Surangama Sutra says, people die and become sheep, sheep die and become people, devouring each other, how can you escape? Someone said, 'Heaven gives birth to all things to nourish people. If you don't kill and eat, and the birds and beasts become more and more numerous, what will you use to govern them?' The answer is, it is precisely because of killing and eating that there are many who fall. If you can not kill and not eat, there will be no disaster of mutual repayment. Why? If all men and women in the world observe vegetarianism, they will naturally not eat meat, if they do not eat meat, they will not kill, if they do not kill, they will not fall, if they do not fall, hell will become heaven, and ordinary people will become Buddhas.' The Brahma Net Sutra says, 'A Bhiksu who observes the precepts does not kill even living grass, let alone sentient beings?' 'Sentient beings' refers to the lives of animals, 'insentient' refers to plants and rubble. From this, it can be inferred that the lives of all creatures, large and small,

類皆不可殺也汝等諸人切宜仔細究心念佛啟悟真源若也了了自見法法現前是名見性成佛超出輪迴若也一念差遲永沉苦海可謂披毛從此得作佛也由他。

東坡學士飲食說　二六

夫天地之間陰陽之內發生萬靈並以萬物然其萬物滋益萬靈萬靈之中人為第一雖云第一還衣食本食本已具然後可以立身可以立行其立身者何用禾黍稷麥菽及瓜果茹菜之物也其立行者何行仁義禮智信作士農工商之業也所以世人各隨其意而成立之且如畜類皆是萬靈之數亦有五常之理喜怒哀樂動靜升沉痛癢飢飽孳生愛護如我亦然堪嗟世人以為食啖橫加炮炙深可悲哉嗚呼形雖我不同命亦吾無異烹他身而養我身宰他命而生我命實非仁恕之心乃是癡愚之意凡食肉者皆犯五常屠戮他身肥甘自己為不仁也離他眷屬延我親朋為不義也將他肉體供獻神人為不禮也稱言食祿當受刀砧為不智也設餌妝謀引入陷阱為不信也噫人居塵世全藉五常知而故犯不足為人又曰世有常言欠我錢債作畜還償當我食祿俱無過咎余慎思之亦不然也緣眾生靈即人性命命為己命債為世財債可以捐命不可舍展轉冤仇更相互受今將為食可不愍乎於戲食之者不仁人仁人者不食矣明道先生曰人吾同胞畜吾同氣裴國相云血氣之屬必有知凡有知者必同體孟子曰見其生不忍見其死聞其聲不忍食其肉是故君

【現代漢語翻譯】現代漢語譯本所有生命都是不可殺害的。你們這些人應該仔細地探究內心，通過唸佛來啓發真正的本源。如果能夠明瞭地見到自性，那麼一切法都會顯現在眼前，這就是所謂的見性成佛，超出輪迴。如果一念之差，就會永遠沉淪在苦海之中。可以說，披著獸毛的眾生，從此也可以通過修行而成佛，聽憑他自己的選擇。

東坡學士飲食說二六

天地之間，陰陽之內，產生萬物生靈，都依賴於萬物。而萬物滋養萬物生靈，萬物生靈之中，人最為重要。雖然說人最為重要，但還是以衣食為根本。具備了衣食的根本，然後才可以立身，才可以立行。那麼，立身依靠什麼呢？依靠禾、黍、稷、麥、菽以及瓜果蔬菜等食物。那麼，立行依靠什麼呢？依靠施行仁、義、禮、智、信，從事士、農、工、商的行業。所以世人各自按照自己的意願而成就自己。而且，比如畜類，都是萬物生靈之數，也有五常的道理，有喜、怒、哀、樂、動、靜、升、沉、痛、癢、饑、飽、孳生、愛護，和我也是一樣的。可嘆世人把它們當作食物來吃，橫加烹炸，實在可悲啊！唉，形體雖然和我們不同，但生命和我們並沒有什麼差異。烹殺它們的身體來滋養我的身體，宰殺它們的生命來延續我的生命，實在不是仁慈寬恕的心，而是愚癡的想法。凡是吃肉的人，都犯了五常。屠殺其他生命來使自己肥甘，是不仁；離散它們的眷屬來款待我的親朋，是不義；將它們的肉體供獻給神人，是不禮；聲稱享受俸祿就應當接受刀砧，是不智；設定誘餌，設計謀略，引誘它們進入陷阱，是不信。唉，人生活在世上，完全依靠五常，明知故犯，就不配做人。又說，世上有常言說，『欠我的錢債，作畜生來償還，我吃它們的肉，都沒有過錯。』我仔細思考，也不是這樣的。因為眾生的靈性就是人性的體現，它們的生命也是生命，債是世間的錢財，錢債可以捐舍，但生命不可捨棄，輾轉冤仇，互相承受。現在將它們作為食物，難道不值得憐憫嗎？唉，吃它們的人是不仁之人，仁人是不會吃的。明道先生說，『人和我同是同胞，畜生和我是同一種氣。』裴國相說，『凡是血氣之屬，必定有知覺，凡是有知覺的，必定是同體。』孟子說，『見到它們活著的樣子，不忍心見到它們死去；聽到它們的聲音，不忍心吃它們的肉。』所以君

【English Translation】 English version All lives are not to be killed. All of you should carefully examine your hearts and enlighten the true source through mindfulness of the Buddha. If you can clearly see your own nature, then all dharmas will appear before you. This is called seeing your nature and becoming a Buddha, transcending reincarnation. If there is a moment of error, you will sink into the sea of suffering forever. It can be said that even beings covered in fur can become Buddhas through cultivation, according to their own choice.

'Dongpo Scholar's Discourse on Diet' Two Six

Between heaven and earth, within yin and yang, all living beings arise and depend on all things. And all things nourish all living beings. Among all living beings, humans are the most important. Although humans are said to be the most important, food and clothing are still the foundation. With the foundation of food and clothing, one can then establish oneself and act accordingly. So, what does establishing oneself rely on? It relies on grains such as 'he' (millet), 'shu' (glutinous millet), 'ji' (broomcorn millet), wheat, beans, as well as fruits and vegetables. So, what does acting accordingly rely on? It relies on practicing 'ren' (benevolence), 'yi' (righteousness), 'li' (propriety), 'zhi' (wisdom), and 'xin' (trustworthiness), engaging in the professions of scholars, farmers, artisans, and merchants. Therefore, people establish themselves according to their own wishes. Moreover, for example, livestock are among the number of all living beings, and they also have the principles of the Five Constants, having joy, anger, sorrow, happiness, movement, stillness, rising, sinking, pain, itching, hunger, satiety, procreation, and love, just like us. It is lamentable that people treat them as food, subjecting them to cruel cooking, which is truly sad! Alas, although their forms are different from ours, their lives are no different from ours. Cooking their bodies to nourish my body, slaughtering their lives to prolong my life, is truly not a heart of benevolence and forgiveness, but a foolish idea. All those who eat meat violate the Five Constants. Slaughtering other lives to fatten oneself is 'bu ren' (unbenevolent); separating them from their families to entertain my relatives and friends is 'bu yi' (unrighteous); offering their bodies to gods and people is 'bu li' (improper); claiming that one should accept the knife and chopping board because one enjoys a salary is 'bu zhi' (unwise); setting bait and devising schemes to lure them into traps is 'bu xin' (untrustworthy). Alas, people live in the world and rely entirely on the Five Constants. To knowingly violate them is not worthy of being human. Furthermore, there is a common saying in the world that 'debts owed to me are repaid by being born as livestock, and there is nothing wrong with me eating their meat.' I think carefully, and it is not like that. Because the spirituality of sentient beings is the embodiment of human nature, and their lives are also lives. Debt is worldly wealth, and wealth can be donated, but life cannot be abandoned. Resentments are transferred and mutually endured. Now, to use them as food, is it not worthy of pity? Alas, those who eat them are unbenevolent people, and benevolent people will not eat them. Master Mingdao said, 'Humans and I are siblings, and livestock and I share the same qi.' Pei Guoxiang said, 'All beings with blood and qi must have awareness, and all those with awareness must be of the same body.' Mencius said, 'Seeing them alive, I cannot bear to see them die; hearing their cries, I cannot bear to eat their flesh.' Therefore, the ruler

子所當深戒也。

優曇祖師戒殺文　二七

卵胎濕化飛走蟲魚皆未來諸佛之流或過去多生父母至於颙颙怖死汲汲貪生避苦而樂其身此情一等求安而養其命斯理萬均何乃聲哀哀而牽上刀砧眼盼盼而驅就死地或張羅亙野佈網連山火逐嶺以高低煙隨處而疏密疾電之鷹爭舉追風之馬競前猿睹箭以魂飛雁看弓而膽落解頭陷腦之酸難抵洞胸徹骨之痛奚禁況斯等共稟五行俱含四象同沾佛性共有神明何乃陳此肉山樹茲炮烙充其口腹美彼心肝殊不知斷其命者是出佛身之血食其肉者寧非父母之身造殺害之深尤斷慈悲之種性生前福壽暗裡消磨死後沉淪刀山劍樹還作雞豬魚兔次第填償至於宰割烹炮因果相似諦觀食肉可謂寒心縱售易於屠門亦難逃于重罪菩薩寧當破骨終不食啖眾生是以白兔焚身而仙人不顧也草尚不拔肉豈容嘗遠彼庖廚有聞聲不忍之訓養他出賣同口殺心食之尤大聖垂慈所以制戒永斷殺生其德大也修凈土人故當持守可謂不貪香餌味始是碧潭龍。

佛印禪師戒殺文　二八

鱗甲羽毛諸品類眾生與佛心無二隻為當初錯用心致使今生頭角異水中游林里戲何忍將來充日計須臾活捉在砧床口不能言眼還覷或捶[打-丁+(恙-心+皿)]或刀刺牽入鑊湯深可畏推毛捋羽刮皮鱗剖脊剜心猶吐氣美君喉夸好味勸子勸妻同啖嗜

只如恣性縱無明不懼陰司毫髮記命才終冤業至面對閻王爭敢諱從頭一一報無差爐炭鑊湯何處避勸賢豪須戒忌莫把眾生當容易貪他一臠臠還他古聖留言終不偽戒殺唸佛兼放生決到西方上品會。

真歇禪師戒殺文　二九

堪嘆世人大錯卻將苦事為樂迎賓待客安排殺害生靈造作耳畔痛聲未絕便把沸湯淋淥不是鑊里烹炮便向火中炙烙堂上聚集親朋堂下喧喧鼓樂恣其一世奢華豈覺千生墮落一朝壽盡報終索命冤家尋捉直饒抵諱分舒其柰鬼神執縛或上刀山劍樹或入𦦨爐沸鑊依次償他宿債卻被刀傷斧斫此時痛苦自當人情都使不著縱然受苦出期未免透入別殼若非銜鐵負鞍必定披毛戴角奉歡諸善男女各自回頭相度何如改悔身心庶免沉淪三惡若教賺卻路頭萬劫難為轉腳但念阿彌陀佛求生西方極樂。

普庵祖師戒殺文　三十

堪嘆諸人不較量卻將造罪當燒香處處神壇社廟儘是作業之場個個燒鵝煮鴨每每宰殺豬羊巧者持刀出血拙者便去燒湯向前起來下手推毛破肚搜腸煮得半生半熟諸人斗割分張一似夜叉羅剎猶如虎豹豺狼祭賽邪神野鬼正神豈可來嘗鬼又何曾飽滿反遭觸犯天堂貓兒無人殺吃收拾被下安藏豬羊廣有人殺只見成隊成行禽畜時時遭戮殺者定去承當因此三荒兩旱為人豈不思量若要報答天地除非齋戒賢良諸仁者殺他一

【現代漢語翻譯】現代漢語譯本：可嘆啊，人們恣意放縱，沉溺於無明（avidyā，佛教術語，指對事物真相的迷惑和無知），不懼怕陰曹地府毫髮不爽地記錄著每個人的命運。一旦命終，冤業（karma，佛教術語，指由行為產生的業力）現前，面對閻王，怎敢隱瞞？從頭到尾一一報應，沒有絲毫差錯。爐炭、鑊湯（佛教地獄中的刑罰）又能到哪裡躲避呢？勸告各位賢士豪傑，務必戒除殺戮，不要把眾生看得輕賤。貪圖那一塊肉，終究要償還。古聖先賢的遺言，終究不會虛假。戒殺、唸佛、兼行放生，必定能往生西方極樂世界的上品蓮臺。

真歇禪師戒殺文二九

可嘆世人犯下大錯，竟然把苦事當作樂事。爲了迎接賓客，安排殺害生靈，大肆造作罪業。耳畔痛苦的哀嚎聲尚未停止，就用沸騰的熱水澆淋。不是在鑊（huò，古代一種大鍋）里烹煮炮烙，就是在火中炙烤。大堂上聚集著親朋好友，堂下喧鬧著鼓樂之聲。恣意享受一世的奢華，哪裡覺察到將要墮入千生的苦難？一旦壽命終結，報應到來，索命的冤家就會前來尋仇捉拿。即使抵賴辯解，又有什麼用呢？奈何鬼神執掌束縛。或者登上刀山劍樹（佛教地獄中的刑罰），或者進入閻羅（Yama，佛教中的地獄之主）的爐火沸鑊，依次償還前世的宿債。被刀傷斧砍，此時的痛苦只能自己承受，任何人都無法代替。即使受苦期滿，脫離地獄，也難免投生到別的軀殼之中。如果不是口銜鐵器揹負鞍韉（比喻轉生為牲畜），必定是披毛戴角（比喻轉生為畜生）。奉勸各位善男信女，各自回頭反省，不如改過自新，庶幾可以避免沉淪到三惡道（地獄、餓鬼、畜生）之中。如果被錯誤的道路迷惑，萬劫都難以回頭。但念阿彌陀佛（Amitābha，西方極樂世界的佛），求生西方極樂世界。

普庵祖師戒殺文三十

可嘆各位世人，不加較量思索，竟然把造罪孽的事情當作燒香敬神。到處的神壇社廟，儘是造作罪業的場所。個個燒鵝煮鴨，常常宰殺豬羊。手腳麻利的人持刀出血，笨拙的人便去燒水。走上前去，下手拔毛破肚搜腸，煮得半生不熟，眾人爭搶分割。就像夜叉（yaksha，佛教中的一種惡鬼）羅剎（rāksasa，佛教中的一種惡鬼），猶如虎豹豺狼。用這些祭祀邪神野鬼，正神怎麼會來品嚐？鬼又怎麼會吃飽滿足？反而會因此觸犯神靈。天堂里的貓兒，沒有人殺來吃，收拾乾淨在被窩下安放。豬羊卻有很多人殺，只見成群成隊成行。禽畜時時遭到殺戮，殺戮者必定要去承擔罪責。因此導致連年災荒，為人難道不應該思量嗎？如果要報答天地，除非齋戒行善。各位仁者，殺害它們的

【English Translation】 English version: Alas, people indulge in ignorance (avidyā), not fearing that the underworld meticulously records everyone's fate. Once life ends and karmic retribution (karma) manifests, how dare they conceal anything before King Yama? Every deed is repaid in full, without the slightest error. Where can one escape the furnace and boiling cauldron (tortures in Buddhist hells)? I urge all virtuous and heroic individuals to abstain from killing, and not to take sentient beings lightly. Greed for a morsel of meat will ultimately require repayment. The words of ancient sages are never false. Abstain from killing, recite the Buddha's name, and practice releasing life; you will surely be reborn in the upper grades of the Western Pure Land.

True Repose Chan Master's Exhortation Against Killing, Section 29

It is lamentable that people make a great mistake, actually taking suffering as pleasure. To welcome guests, they arrange the killing of living beings, creating much evil karma. The painful cries in their ears have not yet ceased, and they already pour boiling water on them. They are either cooked and roasted in cauldrons, or scorched in fire. Friends and relatives gather in the hall, and drums and music resound below. They indulge in a lifetime of extravagance, not realizing that they will fall into thousands of lifetimes of suffering. Once their lifespan ends and retribution arrives, vengeful enemies will come seeking revenge and capture them. Even if they deny and argue, what use is it? How can they resist the binding of ghosts and spirits? They may ascend mountains of knives and trees of swords (tortures in Buddhist hells), or enter Yama's (Yama, the lord of death) furnace and boiling cauldron, repaying their past debts in turn. Wounded by knives and axes, they must bear the pain themselves, and no one can take their place. Even if their term of suffering ends and they escape hell, they will inevitably be reborn into another form. If they are not bearing saddles with iron bits in their mouths (an analogy for being reborn as livestock), they will surely be wearing fur and horns (an analogy for being reborn as animals). I advise all virtuous men and women to turn back and reflect on themselves. How about repenting and reforming their minds, so as to avoid sinking into the three evil realms (hell, hungry ghosts, and animals)? If they are deceived and led astray, it will be difficult to turn back for countless eons. Just recite Amitābha Buddha's (Amitābha, the Buddha of the Western Pure Land) name and seek rebirth in the Western Pure Land of Ultimate Bliss.

Patriarch Puan's Exhortation Against Killing, Section 30

It is lamentable that people do not consider and deliberate, actually taking the creation of sins as burning incense to worship the gods. Everywhere, at shrines and temples, are places for creating evil karma. Everyone roasts geese and boils ducks, and often slaughters pigs and sheep. Those who are skillful wield knives to draw blood, and those who are clumsy go to boil water. They step forward, pull out feathers, cut open bellies, and search intestines, cooking them half-raw, and everyone fights to cut and divide them. They are like yakshas (yaksha, a type of evil spirit in Buddhism) and rakshasas (rāksasa, a type of evil spirit in Buddhism), like tigers, leopards, wolves. They use these to sacrifice to evil gods and wild ghosts. How can righteous gods come to taste them? How can ghosts ever be full and satisfied? On the contrary, they will offend the spirits. Cats in paradise are not killed and eaten, but are cleaned up and placed under the covers. But many people kill pigs and sheep, and they are seen in groups and rows. Birds and animals are constantly slaughtered, and those who kill them will surely bear the consequences. Therefore, there are years of famine and drought. Shouldn't people think about this? If you want to repay heaven and earth, unless you observe vegetarianism and are virtuous. All you benevolent people, killing them

命還他殺一念回光免禍殃偈曰。

畜生本是人來做　　人畜輪迴古到今　不要披毛並戴角　　勸君休使畜生心

身為苦本覺悟早修　三一

三界無安猶如火宅三界苦緣猶如牢獄三界之內六道所居六道者何也天仙道人倫道修羅道餓鬼道畜生道地獄道依佛理而言之六道無非是苦不見法華經云我以佛眼觀見六道眾生貧窮無福慧入生死險道相續苦不斷是也天道雖是樂因不出輪迴苦本人道之中其苦無量何況四惡道之苦乎今將人中所見之苦略說幾種以示之只這色身誰信身為苦本盡貪世樂不知樂是苦因浮生易度豈是久居幻質非堅總歸磨滅何謂也眾等各觀自身從頭至足其中但有三十六物發毛爪齒眵淚涕涶垢汗二便面板血肉筋脈骨髓肪膏腦膜脾腎心肺肝膽腸胃赤白痰癊生熟二臟如是九孔長流是故經言此身眾苦所集一切皆是不凈何以故人身之內有八萬戶蟲在中而住靜地思之甚可患厭且夫六根完具者猶可其中又有眼瞎耳聾者腳跛手摺者腰跎背曲者口啞舌短者鼻爛嘴邪者唇缺齒咼者頭癩發黃者項頰上生瘤者足不能行而手移者生瘡毒流膿出血者生麻瘋[病-丙+(垂-土+十)]癬臭穢者生為奴婢而恒受打罵者生在邊地下賤與畜類無異者所言身中之苦說不能盡復有八苦交煎無時暫息何謂八苦生苦老苦病苦死苦冤憎會苦愛別離苦

【現代漢語翻譯】現代漢語譯本：

『命還他殺一念回光免禍殃』偈語說：『畜生本來是人來做，人與畜生輪迴從古到今；不要披著獸毛又戴著角，勸你不要使用畜生的心。』

身為痛苦的根源，覺悟得早才能早日修行。三一

三界沒有安寧，猶如火宅；三界的苦難因緣，猶如牢獄。三界之內，是六道眾生所居住的地方。什麼是六道呢？即天道、人道、修羅道、餓鬼道、畜生道、地獄道。依佛理來說，六道無非是苦。不見《法華經》云：『我以佛眼觀察，看見六道眾生貧窮沒有福德和智慧，進入生死險惡的道路，相續不斷地受苦。』這就是了。天道雖然是快樂的因，但不能超出輪迴的苦海。人道之中，苦難已經數不勝數，更何況四惡道的苦呢？現在將人世間所能見到的幾種苦難略微說一下，以示眾人。就這色身，誰相信身為苦的根源？都貪圖世間的快樂，不知道快樂是痛苦的根源。浮生容易度過，哪裡是長久居住的地方？這虛幻的身體並不堅固，最終都要磨滅。這是什麼意思呢？各位仔細觀察自身，從頭到腳，其中只有三十六種不凈之物：頭髮、毛髮、指甲、牙齒、眼屎、眼淚、鼻涕、唾液、污垢、汗液、大小便、面板、血、肉、筋、脈、骨、髓、脂肪、膏、腦膜、脾、腎、心、肺、肝、膽、腸、胃、赤痰、白痰、生臟、熟臟。像這樣九孔長流不凈之物。所以經書上說，這身體是眾苦聚集的地方，一切都是不乾淨的。為什麼呢？因為人的身體內有八萬戶蟲在裡面居住。靜下心來想想，真是令人厭惡。而且六根健全的人尚且如此，其中還有眼瞎耳聾的人，腳跛手摺的人，腰彎背駝的人，口啞舌短的人，鼻子潰爛嘴巴歪斜的人，嘴唇缺損牙齒外露的人，頭生癩瘡頭髮枯黃的人，脖子和臉頰上長瘤子的人，腳不能走而用手移動的人，生瘡中毒流膿出血的人，生麻風、癬疥、臭穢疾病的人，生為奴婢而經常遭受打罵的人，生在邊遠地區，行為與畜生沒有差別的人。所說的身體中的苦難，說也說不盡。還有八苦交相煎熬，沒有片刻停止。什麼是八苦呢？生苦、老苦、病苦、死苦、怨憎會苦、愛別離苦。

【English Translation】 English version:

The verse says, 『Returning the murderous thought to the light of awareness averts disaster』: 『Beasts were originally humans, humans and beasts have been in reincarnation since ancient times; do not wear fur and horns, I advise you not to use the heart of a beast.』

The body is the root of suffering, awaken early to cultivate. Three One.

The Three Realms are without peace, like a burning house; the karmic conditions of suffering in the Three Realms are like a prison. Within the Three Realms reside the beings of the Six Realms. What are the Six Realms? They are the realms of Devas (heavenly beings), humans, Asuras (demigods), Pretas (hungry ghosts), animals, and hell beings. According to Buddhist principles, the Six Realms are nothing but suffering. Do you not see in the Lotus Sutra: 『I, with my Buddha-eye, see the beings of the Six Realms, poor and without fortune or wisdom, entering the dangerous path of birth and death, continuously suffering.』 This is it. Although the Deva realm is a cause of happiness, it does not escape the sea of suffering in Samsara (cycle of rebirth). In the human realm, suffering is already countless, let alone the suffering of the four evil realms? Now, I will briefly describe some of the sufferings seen in the human world to show everyone. Just this physical body, who believes that the body is the root of suffering? All are greedy for worldly pleasures, not knowing that pleasure is the cause of suffering. Floating life is easily spent, where is there a place to reside for long? This illusory body is not firm, and will eventually be destroyed. What does this mean? Everyone, carefully observe yourselves, from head to toe, within which there are only thirty-six impure things: hair, body hair, nails, teeth, eye mucus, tears, nasal mucus, saliva, dirt, sweat, feces, urine, skin, blood, flesh, tendons, veins, bones, marrow, fat, grease, meninges, spleen, kidneys, heart, lungs, liver, gallbladder, intestines, stomach, red phlegm, white phlegm, raw organs, cooked organs. Like this, the nine orifices constantly flow with impure things. Therefore, the scriptures say that this body is a collection of all sufferings, and everything is impure. Why? Because there are eighty thousand types of worms living inside the human body. Thinking about it calmly, it is truly disgusting. Moreover, those with complete six senses are still like this, among them there are those who are blind and deaf, those who are lame and have broken hands, those who are hunchbacked, those who are mute and have short tongues, those whose noses are ulcerated and mouths are crooked, those whose lips are missing and teeth are protruding, those whose heads have sores and hair is yellow, those who have tumors on their necks and cheeks, those who cannot walk with their feet and move with their hands, those who have sores and are poisoned, flowing with pus and blood, those who have leprosy, scabies, and foul-smelling diseases, those who are born as slaves and are constantly beaten and scolded, those who are born in remote areas, whose behavior is no different from animals. The sufferings in the body that have been spoken of cannot be fully described. There are also the Eight Sufferings that torment each other, without a moment of rest. What are the Eight Sufferings? The suffering of birth, the suffering of old age, the suffering of sickness, the suffering of death, the suffering of meeting with those we hate, and the suffering of separation from those we love.

求不得苦五陰熾盛輪轉苦是為八苦也八苦之中其苦無數智者自明之復有多種橫死之苦不能保耶或餓死者凍死者炎熱逼惱而死者飲食過度而死者為酒而死者為色而死者為財而死者為氣而死者火焚而死者水溺而死者山崖石壁而壓死者屋倒墻頹而壓死者家遭劫賊而殺死者路逢強盜而殺死者車輾馬踏而死者入陣戰鬥而死者犯王法而死者染時疫而死者夢魘而死者鬼迷而死者入邪而死者癡瘓而死者虎嚙而死者蛇傷而死者天雷而誅死者惡神而打死者毒藥蠱物而暗害死者負屈難伸而咒詛死者中風而死者產難而死者㽱腸沙而急死者擲瓦石而誤死者上高而跌死者驚怖而憂死者求名不遂而死者謀利不得而死者自縊刺刎而死者自投水火而死者復有多種不能盡述於戲又有處世做家之苦再示幾端有貧窮男女之苦有富貴男女之苦富貴者恐所失而憂貧窮者欲所得而憂貧富憂苦雖不同然其跋涉則一也何哉人生世間男婚女嫁宮司戶門人情往來迎賓待客創造房屋置買田園建立墳塋春秋祭祀殺生害命禱鬼求神士農工商生涯活計插秧下種運水搬柴洗染縫縺紡綿績苧收曬舂磨煮飯調羹洗面梳頭登廁澡浴去塵掃地整漏遮羞執捉施為辛勤顧管奔波勞碌日用所須曉夜尋思千方百計若說當家之事微細多端筆不能盡吁富貴猶可措辦貧窮揭債支撐何以故其中或有典賣房屋基址者典

【現代漢語翻譯】現代漢語譯本：求不得的痛苦，五蘊熾盛的輪轉之苦，這些就是所謂的八苦。八苦之中，其痛苦的種類數不勝數，有智慧的人自然能夠明白。此外，還有多種橫死的痛苦，無法預料。有餓死的，凍死的，被炎熱逼迫而死的，飲食過度而死的，因為酒而死的，因為色慾而死的，因為錢財而死的，因為爭氣而死的，被火焚燒而死的，被水淹死的，被山崖石壁壓死的，被房屋倒塌墻壁倒塌壓死的，在家中遭遇劫賊而被殺死的，在路上遇到強盜而被殺死的，被車碾馬踏而死的，在戰場上戰鬥而死的，觸犯王法而死的，感染時疫而死的，做噩夢而被魘死的，被鬼迷惑而死的，誤入邪道而死的，因癡呆癱瘓而死的，被老虎咬死的，被蛇咬傷而死的，被天雷劈死的，被惡神打死的，被毒藥蠱物暗害而死的，含冤難伸而詛咒死的，中風而死的，難產而死的，因絞腸痧（㽱腸沙）而急死的，被扔出的瓦片石頭誤傷而死的，從高處跌落而死的，因驚嚇恐懼而死的，追求名利不成功而死的，謀取利益而不得而死的，自縊、刺殺、割喉而死的，自己跳入水火而死的。還有很多種，不能全部述說。唉！還有處世做家的痛苦，再舉出幾個方面：有貧窮男女的痛苦，有富貴男女的痛苦。富貴的人害怕失去已有的而憂慮，貧窮的人想要得到沒有的而憂慮。貧窮和富有的憂慮和痛苦雖然不同，但是他們所經歷的奔波勞碌卻是一樣的。為什麼呢？人生在世間，男子娶妻，女子出嫁，與官府、鄉鄰、親戚朋友之間人情往來，迎來賓客，招待客人，建造房屋，置辦田地園林，建立墳墓，春秋祭祀，殺生害命，向鬼神祈禱，士農工商各種職業的營生，插秧下種，運水搬柴，洗染縫紉，紡綿織麻，收割晾曬，舂米磨面，煮飯調羹，洗臉梳頭，上廁所洗澡，去除灰塵，打掃地面，修補房屋漏洞，遮蓋身體的羞處，執持操辦各種事務，辛勤地照看管理，奔波勞碌，日常所需，從早到晚都在思考，千方百計地籌劃。如果說起當家的事情，細微瑣碎，數不勝數，用筆都難以寫盡。唉！富貴人家尚且可以設法應付，貧窮人家只能靠借債來勉強支撐。為什麼這樣說呢？因為他們之中或許有人典當、賣掉房屋和宅基地。

【English Translation】 English version: The suffering of not getting what one wants, the suffering of the five aggregates (五陰 - Wuyin) blazing and revolving – these are known as the eight sufferings. Among the eight sufferings, the types of suffering are countless, and the wise will naturally understand them. Furthermore, there are various kinds of untimely deaths that cannot be foreseen. Some die of starvation, some die of freezing, some die from being oppressed by the heat, some die from overeating, some die from alcohol, some die from lust, some die from wealth, some die from anger, some die from being burned by fire, some die from drowning, some die from being crushed by cliffs and stone walls, some die from being crushed by collapsing houses and walls, some die from being killed by robbers at home, some die from being killed by bandits on the road, some die from being run over by carts and horses, some die from fighting on the battlefield, some die from violating the law, some die from contracting epidemics, some die from nightmares, some die from being bewitched by ghosts, some die from entering evil paths, some die from being demented and paralyzed, some die from being bitten by tigers, some die from being bitten by snakes, some die from being struck by lightning, some die from being beaten by evil spirits, some die from being secretly harmed by poison and witchcraft, some die from being unable to redress grievances and cursing, some die from stroke, some die from difficult childbirth, some die suddenly from acute enteritis (絞腸沙 - Jiao Chang Sha), some die from being accidentally injured by thrown tiles and stones, some die from falling from heights, some die from fright and fear, some die from failing to achieve fame and fortune, some die from failing to obtain profit, some die from hanging, stabbing, or cutting their throats, some die from throwing themselves into water or fire. There are many more kinds that cannot all be described. Alas! There is also the suffering of living in the world and managing a household. Let me give a few examples: there is the suffering of poor men and women, and there is the suffering of rich men and women. The rich worry about losing what they have, while the poor worry about getting what they don't have. Although the worries and sufferings of the poor and the rich are different, the hardships they experience are the same. Why is this? People are born into the world, men marry wives, women marry husbands, there are interactions with government officials, neighbors, relatives, and friends, welcoming guests, entertaining guests, building houses, acquiring fields and gardens, establishing tombs, spring and autumn sacrifices, killing and harming lives, praying to ghosts and gods, various occupations of scholars, farmers, artisans, and merchants, transplanting rice seedlings, sowing seeds, carrying water and firewood, washing and dyeing clothes, sewing, spinning cotton and weaving hemp, harvesting and drying crops, husking rice and grinding flour, cooking meals and preparing dishes, washing faces and combing hair, going to the toilet and bathing, removing dust, sweeping the floor, repairing leaky houses, covering the body's shame, holding and managing various affairs, diligently caring for and managing, rushing about busily, daily necessities, thinking from morning to night, planning in every possible way. If we talk about the affairs of managing a household, they are subtle and numerous, and it is difficult to describe them all with a pen. Alas! The rich can still find ways to cope, while the poor can only rely on borrowing to barely support themselves. Why do I say this? Because among them, there may be those who pawn or sell their houses and homesteads.

賣山園田地者典賣衣裳什物者典賣妻妾兒女者如此因由無不是苦復有多種再說數般飢渴又是苦痛癢又是苦熱極又是苦寒極又是苦蚊蠅蚤虱叮咬又是苦蜈蚣惡犬傷殘又是苦雨多又是苦旱多又是苦蝗蟲來侵又是苦荒年來到又是苦狂風卒至又是苦雷電驚人又是苦家眷不安又是苦地方反亂又是苦復有苦中之苦難可悉陳噫此上苦緣還是人中小苦若作惡業罪障永墮地獄餓鬼畜生受其大苦況人間之小苦乎悲夫世人不知是苦反要亂作胡行不忠不孝不仁不義以強陵弱以貴輕賤以富欺貧以曲柱直以大壓小以下慢上如此非法而為展轉沒在苦海矣嗟乎我今重重苦口三複丁寧欲令天下人盡持齋戒齊念彌陀同出苦輪共登樂土諸仁者要知病來死來那件替得你也縱有父母公婆夫妻兒女富貴功名金銀錢寶盡皆無用處也唯當各自努力預辦前程況以光陰有限時不待人生死無常呼吸難定故先德云休休休及旱修晴幹不肯去直待雨淋頭誠哉是言也若人知此而不信行實孤負吾之苦勸爾。

三大聖人決疑文　出藏經　三二

唐洛陽罔極寺釋慧日俗姓辛氏東萊人也中宗朝得度及登具足后遇義凈三藏造一乘之極奧躬詣竺乾心恒羨慕日遂誓游西域始者泛舶渡海自經三載東南海中諸國崑崙佛誓師子洲等經過略遍乃達天竺禮謁聖蹟尋求梵本訪善知識一十三年咨稟法訓思

【現代漢語翻譯】現代漢語譯本：賣掉山地田地的人，典當變賣衣物什物的人，典當變賣妻子兒女的人，這些緣由無一不是苦。還有多種苦痛，再說幾種：飢餓是苦，乾渴是苦，疼痛是苦，瘙癢是苦，酷熱是苦，嚴寒是苦，蚊子蒼蠅跳蚤虱子叮咬是苦，蜈蚣惡犬傷害是苦，雨水過多是苦，乾旱是苦，蝗蟲侵襲是苦，荒年到來是苦，狂風突然降臨是苦，雷電驚嚇人是苦，家眷不安寧是苦，地方發生叛亂是苦。還有苦中之苦，難以全部陳述。唉，這些苦緣還是人世間的小苦，如果作惡造業，罪業深重，將永遠墮入地獄、餓鬼、畜生道，承受更大的苦難，更何況人間這些小苦呢！可悲啊，世人不知道這是苦，反而胡作非爲，不忠不孝，不仁不義，以強凌弱，以貴輕賤，以富欺貧，以曲為直，以大壓小，以下犯上，如此非法行事，輾轉沉沒在苦海之中。唉，我現在苦口婆心地再三叮嚀，希望天下人都能持齋戒，一起唸誦彌陀（Amitabha，阿彌陀佛的名號），共同脫離苦海，一起登上極樂凈土。各位仁者要知道，病來死來，哪一樣能替你承擔？縱然有父母、公婆、夫妻、兒女、富貴功名、金銀錢財，都毫無用處。唯有各自努力，預先為自己的前程做好準備。何況光陰有限，時不我待，人生無常，呼吸難定。所以前人說：『休休休，及早修，晴天不肯去，直待雨淋頭。』誠然是這樣啊！如果有人知道這些道理而不相信，不付諸行動，實在辜負了我這番苦口婆心的勸告啊！《三大聖人決疑文》出自藏經第三十二卷。唐朝洛陽罔極寺的釋慧日（Huiri，僧侶名），俗姓辛，是東萊人。中宗朝代得到度化，等到受具足戒后，遇到義凈三藏（Yijing Sanzang，唐代著名譯經師）闡述一乘的極深奧義理，心中恒常羨慕。慧日於是發誓遊歷西域，開始乘坐船隻渡海，經歷了三年，東南海中的各個國家，崑崙（Kunlun，古代對東南亞地區的稱呼），佛誓（Buddhavarman，人名），師子洲（Simhala-dvipa，斯里蘭卡的古稱）等，大致都經過了，到達了天竺（Tianzhu，古代對印度的稱呼），禮拜聖蹟，尋求梵文經典，拜訪善知識十三年，請教佛法訓誡，思考。

【English Translation】 English version: Those who sell their mountain lands and fields, those who pawn and sell their clothes and belongings, those who pawn and sell their wives, concubines, sons, and daughters—all these reasons are nothing but suffering. There are also many kinds of suffering; let's mention a few more: hunger is suffering, thirst is suffering, pain is suffering, itching is suffering, extreme heat is suffering, extreme cold is suffering, being bitten by mosquitoes, flies, fleas, and lice is suffering, being harmed by centipedes and vicious dogs is suffering, too much rain is suffering, drought is suffering, locusts invading is suffering, famine years arriving is suffering, sudden violent winds arriving is suffering, thunder and lightning frightening people is suffering, family members being uneasy is suffering, local rebellions occurring is suffering. There are also sufferings within sufferings that are difficult to fully describe. Alas, these causes of suffering are still small sufferings in the human realm. If one commits evil deeds and creates karmic obstacles, one will be eternally cast into hell, the realm of hungry ghosts, and the animal realm, enduring even greater suffering, let alone these small sufferings in the human realm! How sad, people of the world do not know that this is suffering, but instead act recklessly, being disloyal and unfilial, unkind and unjust, the strong bullying the weak, the noble despising the lowly, the rich deceiving the poor, twisting the right, the big oppressing the small, the inferior disrespecting the superior, acting unlawfully in this way, sinking and drowning in the sea of suffering. Alas, I now repeatedly and earnestly implore, hoping that all people in the world can uphold abstinence and precepts, together recite Amitabha (阿彌陀佛的名號), together escape the cycle of suffering, and together ascend to the Land of Ultimate Bliss. All you benevolent ones should know, when sickness and death come, what can take your place? Even if you have parents, parents-in-law, spouses, children, wealth, fame, gold, silver, and treasures, all will be useless. Only by each making efforts to prepare for your future path. Moreover, time is limited, time waits for no one, life is impermanent, and breathing is uncertain. Therefore, the ancients said: 'Stop, stop, stop, repair early, don't wait for the sunny day to pass, and wait until the rain soaks your head.' Truly, these words are true! If a person knows these principles but does not believe and act, they truly betray my earnest exhortation! The 'Great Three Sages' Resolving Doubts' comes from the Tripitaka, volume 32. During the Tang Dynasty, the monk Huiri (慧日, monk name) of Wangji Temple in Luoyang, whose secular surname was Xin, was a native of Donglai. He was ordained during the reign of Emperor Zhongzong, and after receiving full ordination, he encountered the Tripitaka Master Yijing (義凈三藏, a famous translator of scriptures in the Tang Dynasty) expounding the profound principles of the One Vehicle, and his heart was constantly filled with admiration. Huiri then vowed to travel to the Western Regions, beginning by taking ships across the sea. After three years, he passed through various countries in the Southeast Sea, Kunlun (崑崙, ancient name for Southeast Asia), Buddhavarman (佛誓, a person's name), Simhala-dvipa (師子洲, ancient name for Sri Lanka), and arrived in Tianzhu (天竺, ancient name for India), where he paid homage to sacred sites, sought Sanskrit scriptures, and visited virtuous teachers for thirteen years, seeking instruction in the Dharma and contemplating.

欲利人振錫還鄉獨影孤征雪嶺胡鄉又涉四載既經多苦深厭閻浮自嘆曰何國何方有樂無苦何法何行能速見佛遍問天竺三藏學者所說皆贊凈土複合金口其于速疾是一生路盡此報身必得往生極樂世界親得奉事阿彌陀佛聞已頂受漸至北印度健䭾羅國王城東北有一大山山有觀音像有至誠祈請多得現身日遂七日叩頭又斷食畢命為期至七日夜且未央觀音空中現紫金色相長一丈餘坐寶蓮華垂右手摩日頂曰汝欲傳法自利利他唯有西方彌陀佛國勸令唸佛誦經回愿往生到彼國已見佛及我得大利益汝自當知凈土法門勝過諸行說已忽滅日斷食既困聞此強壯及登嶺東歸計行七十餘國總一十八年開元七年方達長安進帝佛真容梵夾等開悟帝心賜號曰慈愍三藏生法師生常勤修凈土之業著往生凈土集行於世其道與善導少康異時而同化也。

又唐大曆二年法照大師棲止衡州云峰寺勤修不懈唯以勸人唸佛為急務于僧堂內粥缽中兩次現五臺勝境勝境中復現有寺金榜題云大聖竹林寺於是法照心懷渴仰欲禮五臺遂在衡州湖東寺起五會念佛道場愿見大聖至四年八月十三日發行於五年四月五日到五臺縣遙見佛光寺南數道白光六日到佛光寺果如缽中所見略無差脫其夜四更見一道光從北山下來射照照忙入堂內乃問眾云此何祥也吉兇焉在有僧答言此大聖不思議光常覺有緣照

聞已即具威儀尋光至寺東北五十里間果有山山下有澗澗北有一石門見二青衣可年八九歲顏貌端正立於門首一稱善財二曰難陀相見歡喜問訊設禮引照入門向北行五里已來見一金門樓漸至門所乃是一寺寺前有大金榜題曰大聖竹林寺一如缽中所見者方圓可二十里一百二十院皆有寶塔莊嚴其地純是黃金流渠花樹充滿其中照入寺至講堂中見文殊在西普賢在東各據師子之座說法之音歷歷可聽文殊左右菩薩萬餘普賢亦無數菩薩圍繞照至二菩薩前作禮問言末代凡夫去聖時遙知識轉劣垢障尤深佛性無由顯現佛法浩浣未審修行於何法門最為其要唯愿大聖斷我疑網文殊報言汝今唸佛今正是時諸修行門無過唸佛供養三寶福慧雙修此之二門最為徑要所以者何我於過去劫中因觀佛故因唸佛故因供養故今得一切種智是故一切諸法般若波羅蜜甚深禪定乃至諸佛皆從唸佛而生故知唸佛是諸法之王汝當常念無上法王令無休息照又問當云何念文殊言此世界西有阿彌陀佛彼佛願力不可思議汝當繼念令無間斷命終之後決定往生永不退轉說是語已時二大聖各舒金手摩照頂為授記別汝已唸佛故不久證無上正等菩提若善男女等愿疾成佛者無過唸佛則能速證無上菩提語已時二大聖互說伽陀照聞已歡喜踴躍疑網悉除又更作禮禮謝而退。

已上二則載於有宋高僧傳俱在藏

【現代漢語翻譯】現代漢語譯本聽聞之後，照立刻整理好儀容，尋找光芒來到寺廟。在寺廟東北五十里處，果然有一座山，山下有一條澗，澗北有一扇石門。看見兩個青衣童子，大約八九歲，容貌端正，站在門前。一個叫善財（Sudhana），一個叫難陀（Nanda）。他們相見歡喜，互相問候，然後引領照進入石門。向北走了五里左右，看見一座金門樓。漸漸來到門前，原來是一座寺廟。寺廟前有一塊大金榜，上面寫著『大聖竹林寺』，和缽中所見的一樣。寺廟方圓大約二十里，有一百二十個院落，都有寶塔莊嚴。這片土地純粹是黃金，流淌的渠水和花樹充滿其間。照進入寺廟，來到講堂中，看見文殊（Manjusri）在西邊，普賢（Samantabhadra）在東邊，各自坐在獅子座上說法，說法的聲音清晰可聽。文殊菩薩左右有萬餘菩薩，普賢菩薩也有無數菩薩圍繞。照走到兩位菩薩面前，作禮問道：『末法時代的凡夫，距離聖人時代遙遠，知識越來越差，業障越來越深，佛性沒有辦法顯現，佛法浩瀚無邊，不知道修行什麼法門最為重要？希望大聖能夠解除我的疑惑。』文殊菩薩回答說：『你現在念佛，現在正是時候。各種修行法門，沒有超過唸佛的。供養三寶，福慧雙修，這兩種法門最為直接重要。為什麼呢？我在過去劫中，因為觀察佛的緣故，因為憶念佛的緣故，因為供養佛的緣故，現在得到一切種智（sarvajnana）。所以一切諸法，般若波羅蜜（Prajnaparamita），甚深禪定，乃至諸佛，都是從唸佛而生。所以要知道唸佛是諸法之王。你應該常常憶念無上法王，不要間斷。』照又問：『應當怎樣唸佛呢？』文殊菩薩說：『這個世界西方有阿彌陀佛（Amitabha），阿彌陀佛的願力不可思議。你應該繼續憶念阿彌陀佛，不要間斷，命終之後，決定往生西方極樂世界，永遠不會退轉。』說完這些話后，兩位大聖各自伸出金手，摩照的頭頂，為他授記。『你已經唸佛的緣故，不久將證得無上正等菩提（anuttara-samyak-sambodhi）。如果善男子善女人等，希望快速成佛，沒有超過唸佛的，就能快速證得無上菩提。』說完這些話后，兩位大聖互相說了偈語。照聽聞之後，歡喜踴躍，疑惑全部消除，又再次作禮，禮謝而退。以上兩則記載於有宋高僧傳，都在藏經中。

【English Translation】 English version Having heard this, Zhao immediately arranged his attire and sought the light, arriving at the temple. Fifty li northeast of the temple, there was indeed a mountain, and at the foot of the mountain was a stream, and north of the stream was a stone gate. He saw two boys in green robes, about eight or nine years old, with dignified appearances, standing at the gate. One was called Sudhana (善財), and the other was called Nanda (難陀). They were delighted to see each other, exchanged greetings, and then led Zhao through the stone gate. After walking about five li to the north, he saw a golden gate tower. Gradually arriving at the gate, it turned out to be a temple. In front of the temple was a large golden plaque, on which was written 'Great Sage Bamboo Forest Temple (大聖竹林寺),' just as he had seen in the alms bowl. The temple was about twenty li in circumference, with one hundred and twenty courtyards, all adorned with precious pagodas. The land was purely gold, and flowing streams and flowering trees filled the area. Zhao entered the temple and came to the lecture hall, where he saw Manjusri (文殊) on the west and Samantabhadra (普賢) on the east, each seated on a lion throne, expounding the Dharma, the sound of which was clearly audible. Manjusri was surrounded by more than ten thousand Bodhisattvas, and Samantabhadra was also surrounded by countless Bodhisattvas. Zhao went before the two Bodhisattvas, prostrated, and asked: 'In this degenerate age, ordinary people are far removed from the age of sages, knowledge is increasingly poor, karmic obstacles are increasingly deep, the Buddha-nature has no way to manifest, and the Buddhadharma is vast and boundless. I do not know which Dharma gate is most important to cultivate? I hope that the Great Sages can dispel my doubts.' Manjusri replied: 'You are now reciting the Buddha's name; now is the right time. Among all the Dharma gates of cultivation, there is none that surpasses reciting the Buddha's name. Making offerings to the Three Jewels (Triratna), cultivating both merit and wisdom, these two Dharma gates are the most direct and important. Why? In past kalpas, because of observing the Buddha, because of remembering the Buddha, because of making offerings to the Buddha, I now obtained all-knowing wisdom (sarvajnana). Therefore, all dharmas, Prajnaparamita (般若波羅蜜), profound samadhi, and even all Buddhas, are born from reciting the Buddha's name. Therefore, know that reciting the Buddha's name is the king of all dharmas. You should constantly remember the unsurpassed Dharma King, without interruption.' Zhao then asked: 'How should I recite the Buddha's name?' Manjusri said: 'To the west of this world is Amitabha Buddha (阿彌陀佛), whose vows are inconceivable. You should continue to remember Amitabha Buddha, without interruption. After the end of this life, you will surely be reborn in the Western Pure Land of Ultimate Bliss, and you will never regress.' After saying these words, the two Great Sages each extended their golden hands and touched Zhao's head, bestowing a prophecy upon him. 'Because you have recited the Buddha's name, you will soon attain unsurpassed complete enlightenment (anuttara-samyak-sambodhi). If good men and good women wish to quickly become Buddhas, there is nothing that surpasses reciting the Buddha's name, which can quickly lead to the attainment of unsurpassed Bodhi.' After saying these words, the two Great Sages spoke verses to each other. Zhao, having heard this, rejoiced and danced, and all doubts were dispelled. He again prostrated, thanked them, and withdrew. The above two accounts are recorded in the Biographies of Eminent Monks of the Song Dynasty, and are both in the Tripitaka.

內富字函前後事由文煩不錄。

萬宗禪師直指篇　三三

夫唸佛三昧者名一行三昧也蓋彼行人既了深旨能持一心不涉余行唯念彼土唯憶彼佛知身土無二了憶念亦一乃得如上所立之名為一行也雖名一行其於行人亦當以彼一切世出世間無量法門諸功德行以為助道則往生行疾是故一切諸行悉為凈土而修無別岐路名一行耳譬如眾流入海同得海名萬善同歸得名一行以是義故則一切念處正勤根力覺道四弘六度皆凈土行乃至人中染指之善及散心念佛或一稱名或舉一手一禮一讚或一瞻仰乃至或奉一香一水一華一燈一供養一供養具或一念修習至於十念或發一行一施一戒一忍禪定智慧一切善根迴向極樂願力持故雖有遲疾皆得往生如經所說喻昔有人以小滴水寄於大海愿不壞不失不異不竭雖經多劫要還元水其人經多劫已如寄所取果得元水不壞不竭此亦如是以小善根迴向極樂如寄滴水雖經異生善根不失亦不壞竭生彼無疑何況正見邪見大乘小乘有漏無漏散心定善事想觀慧皆名一行悉得往生唯除外道種性故云但辦肯心必不相賺又經所謂一稱南無佛皆已成佛道良可深信其有因心未起善行未立身心未屈先期感應者不可與其同語也是故釋迦聖主一代至談有無量三昧無量解脫無量行愿總持相應無量法門唯唸佛一門圓攝無外悉皆具足如彼大海吞納眾

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流性無增減如如意珠置高幢上能滿一切眾生愿求體無虧損故此三昧寶王能攝能具亦復如是由是義故始我。

世尊以此唸佛三昧遍告眾會非不再三彼會所有承聽大根之士若文殊等及三乘聖賢天龍八部無不傾心而歸信也逮我法流東土有大至人于彼廬山闡揚遺化彼信奉者如風行草上極天下之望無不美其教焉自佛至今將二千數百餘載中有聖賢之人高僧巨儒農商仕賈匹夫匹婦奴婢黃門或自行而勸人或著文而作誓重法如寶輕身若塵臨難不懼臨死不顧挺身立行力修此道者何知其幾或修隨喜或信歸依乃信隨德盡己之誠而行者其數益眾誠所謂列宿塵沙尤莫況其多也或有半信不信猶豫不決之人尚生彼國疑城邊地何況正信正行正愿者有何惑焉傳記所載萬不及一自古及今咸受其賜豈筆舌所能盡述者乎縱慾別修道品但假自心之力或有退轉著魔之患唯此唸佛法門因仗佛力修則必成無復魔業永不退轉決定往生矣。

龍華三會略要說　出藏經　三四

一元掩關默然有眾居士扣關而問曰龍華三會因緣愿師開示答曰云何而致問斯耶居士曰吾等自幼以來齋戒唸佛愿求龍華勝會證取菩提是以故問一元笑曰汝等求生凈土此問太遲求生龍華此問太早居士曰何謂遲早乎一元曰即便今朝成佛去樂邦化主又嫌遲那堪更欲之乎者管取輪迴沒了期豈不是太遲

【現代漢語翻譯】現代漢語譯本：流動的本性沒有增減，就像如意寶珠放置在高高的旗旛上，能夠滿足一切眾生的願望，其本體沒有虧損。因此，這種唸佛三昧如同寶王，能夠攝持一切功德，具足一切利益，也是如此。因為這個緣故，我開始講述。世尊用這種唸佛三昧普遍告知大眾，不止一次兩次。當時法會中所有能夠承受聽聞的大根器之人，比如文殊菩薩等，以及聲聞、緣覺、菩薩三乘的聖賢，天龍八部等，沒有不傾心歸信的。等到我的佛法流傳到東土，有大德之人在廬山闡揚佛的遺教，那些信奉的人就像風吹過草地一樣迅速傳播，天下人都讚美他們的教義。從佛陀至今將近兩千多年，其中有聖賢之人、高僧大德、大學者、商人、官員、普通百姓、男人女人、奴婢、宦官，或者自己修行並勸導他人，或者著書立說併發誓願，看重佛法如同珍寶，輕視自身如同塵土，面臨危難不懼怕，面臨死亡不顧惜，挺身而出實踐修行，努力修習這種唸佛法門的人，誰知道有多少呢？或者修習隨喜功德，或者信奉歸依，乃至於相信隨順佛的功德，儘自己的誠心去修行的人，數量越來越多，真可謂如同天上的星星和地上的塵沙一樣多，更不用說其他情況了。或者有半信半疑、猶豫不決的人，尚且能往生到極樂世界的疑城邊地，更何況那些正信、正行、正愿的人，還有什麼疑惑呢？傳記所記載的，連萬分之一都不到，從古至今都受到佛法的恩賜，哪裡是筆墨所能完全描述的呢？即使想要另外修習其他的道品，但依靠的是自己的力量，或者會有退轉和著魔的禍患，只有這種唸佛法門，因為依靠佛的力量，修習就必定能夠成就，不再有魔業，永遠不會退轉，決定能夠往生到極樂世界。《龍華三會略要說》出自藏經三四一位名叫一元的僧人閉關靜修，有眾位居士敲門請教說：『請師父開示龍華三會的因緣。』一元回答說：『你們為什麼問這個問題呢？』居士們說：『我們從小以來就持齋戒、唸佛，希望能夠參加龍華勝會，證得菩提，所以才問。』一元笑著說：『你們求生凈土，這個問題太遲了；求生龍華，這個問題太早了。』居士們問：『為什麼說遲和早呢？』一元說：『即便今天就成佛去極樂世界，阿彌陀佛還嫌遲呢，哪裡還能再想其他的事情呢？那樣只會讓自己在輪迴中沒有了期限，豈不是太遲了嗎？』

【English Translation】 English version: The flowing nature has neither increase nor decrease, like a Mani jewel placed on a high banner, capable of fulfilling the wishes of all sentient beings, its essence without deficiency. Therefore, this Samadhi of Buddha Recitation, like a King of Treasures, can encompass all merits and possess all benefits, just like that. For this reason, I begin to speak. The World Honored One universally announced this Samadhi of Buddha Recitation to the assembly, not just once or twice. All those in the assembly with great roots capable of hearing and receiving, such as Manjushri Bodhisattva, as well as the Sravakas, Pratyekabuddhas, and Bodhisattvas of the Three Vehicles, the gods, dragons, and the eight classes of beings, all wholeheartedly turned to faith and reliance. When my Dharma flowed to the Eastern Land, there were great virtuous people who propagated the Buddha's teachings at Mount Lu. Those who believed in it spread as quickly as the wind blowing over grass, and the world praised their teachings. From the Buddha until now, nearly two thousand years have passed, and among them there have been sages, virtuous monks, great scholars, merchants, officials, common people, men and women, slaves, and eunuchs, either practicing themselves and encouraging others, or writing and making vows, valuing the Dharma like treasure and regarding their own bodies as dust, unafraid of danger and unconcerned about death, stepping forward to practice and diligently cultivate this path of Buddha Recitation. Who knows how many there have been? Some cultivate rejoicing in merit, others believe and take refuge, even believing and following the Buddha's merits, exerting their sincerity to practice. The number of those who practice is increasing, truly like the stars in the sky and the sands on the earth, let alone other situations. Or there are those who are half-believing and half-doubting, hesitant and indecisive, who can still be born in the borderlands of the Doubtful City in the Land of Ultimate Bliss, let alone those with right faith, right practice, and right vows. What doubts could they have? The records only mention less than one ten-thousandth, and from ancient times until now, all have received the blessings of the Dharma. How can it be fully described by pen and tongue? Even if one wants to cultivate other paths, but relies on one's own strength, there may be the danger of regression and demonic affliction. Only this method of Buddha Recitation, because it relies on the Buddha's power, cultivation will surely be accomplished, there will be no more demonic karma, and one will never regress, and one will definitely be reborn in the Land of Ultimate Bliss. 『A Brief Explanation of the Dragon Flower Assembly』 From the Sutra Collection Three Four A monk named Yiyuan was in solitary retreat, and several lay practitioners knocked on his door and asked, 『Please, Master, explain the causes and conditions of the Dragon Flower Assembly.』 Yiyuan replied, 『Why do you ask this question?』 The lay practitioners said, 『Since we were young, we have observed precepts and recited the Buddha's name, hoping to attend the Dragon Flower Assembly and attain Bodhi, so we ask.』 Yiyuan smiled and said, 『You seek rebirth in the Pure Land, this question is too late; you seek rebirth in the Dragon Flower Assembly, this question is too early.』 The lay practitioners asked, 『Why do you say late and early?』 Yiyuan said, 『Even if one becomes a Buddha and goes to the Land of Ultimate Bliss today, Amitabha Buddha would still think it's late, how can one think of other things? That would only cause oneself to have no end in samsara, wouldn't that be too late?』

也彌勒佛過五十六億萬歲方乃降生龍華豈不是太早也汝等既持齋戒唸佛只合今生就求凈土速證菩提何待未來龍華方求解脫居士曰多見世人求愿龍華吾等隨類而言亦發此愿一元曰不求凈土而求龍華不知受了多少輪轉之苦此愿甚不相應居士曰吾等蒙師決疑今後徑求凈土一元曰但辦肯心必不相賺居士曰求生凈土之法幸得聞乎龍華三會之事亦欲愿聞一元曰備說則文繁略之又義闕今特取羅什法師之譯經而告眾人焉自釋迦牟尼佛降生之時人壽百歲為始過百年減一歲減至三十歲時人長三尺饑饉災起減至二十歲時人長二尺疾疫災起減至十歲之時人長一尺刀兵災起此乃謂之小三災之變相也秪留男女萬人逃入山中為種彼時女子配人五月即嫁方為減劫之極數也復過百年增一歲增至八萬四千歲時名為增劫之極數也又過百年減一歲減至八萬歲時彌勒佛方乃降生於翅頭末國城中大婆羅門家托胎父名修梵摩母名梵摩䟦提彌勒雖處胞胎如在天宮無異塵垢不障自然化生身長三十二丈胸廣十丈面長五丈具八萬四千相好光明眾生視之無有厭足其國有轉輪王名曰穰佉廣行十善教導人民人民感化無不欽崇壽年皆八萬歲身長一十六丈相貌端嚴無復醜陋女子配人五百歲方嫁彼時無有災患亦無寒暑門戶不關亦無盜賊衣服化生不須勞苦金銀七寶滿藏無人視之其地平正無有丘

【現代漢語翻譯】現代漢語譯本『也彌勒佛（Maitreya Buddha）過五十六億萬歲方乃降生龍華（Dragon Flower Assembly），豈不是太早了嗎？』你們既然持齋戒律、唸誦佛號，就應該今生求生凈土，迅速證得菩提（Bodhi，覺悟），為何要等待未來龍華會才求解脫呢？』居士說：『多見世人求愿龍華會，我們隨順眾生而發此愿。』一元說：『不求生凈土而求龍華會，不知要遭受多少輪轉之苦，這個願望很不相應。』居士說：『我們蒙受老師決疑解惑，今後直接求生凈土。』一元說：『只要有堅定的信心，必定不會被欺騙。』居士說：『求生凈土的方法，希望能聽聞。龍華三會的事情，也想聽聞。』一元說：『詳細講述則文字繁多，簡略講述又意義缺失，現在特別選取鳩摩羅什（Kumarajiva）法師翻譯的經典來告訴大家。自從釋迦牟尼佛（Sakyamuni Buddha）降生之時，人壽百歲為起始，過一百年減一歲，減到三十歲時，人身高三尺，饑饉災難興起；減到二十歲時，人身高二尺，疾疫災難興起；減到十歲時，人身高一尺，刀兵災難興起。這便是所謂的小三災的變相。只留下男女一萬人逃入山中作為人種。那時女子配人五個月就出嫁，方才是減劫的極數。再過一百年增一歲，增到八萬四千歲時，名為增劫的極數。又過一百年減一歲，減到八萬歲時，彌勒佛才降生於翅頭末國（Ketumatī）城中大婆羅門家托胎，父親名叫修梵摩（Subrahma），母親名叫梵摩䟦提（Brahmavati）。彌勒菩薩雖然處在胞胎之中，如同在天宮一樣，沒有塵垢的障礙，自然化生，身長三十二丈，胸寬十丈，面長五丈，具足八萬四千種相好光明，眾生看到沒有厭倦。其國有轉輪王（cakravarti-raja）名叫穰佉（Sankha），廣行十善，教導人民，人民感化，無不欽佩崇敬，壽命都是八萬歲，身高一十六丈，相貌端莊嚴正，沒有醜陋。女子配人五百歲才出嫁。那時沒有災患，也沒有寒暑，門戶不用關閉，也沒有盜賊，衣服自然化生，不需要勞作辛苦，金銀七寶充滿倉庫，沒有人窺視，其地平坦端正，沒有丘陵』

【English Translation】 English version 'Is it not too early for Maitreya Buddha to descend to the Dragon Flower Assembly after fifty-six hundred million years?' Since you observe precepts and recite the Buddha's name, you should seek rebirth in the Pure Land in this very life and quickly attain Bodhi (Enlightenment). Why wait for the future Dragon Flower Assembly to seek liberation?' The layman said, 'I have seen many people wishing for the Dragon Flower Assembly, and we follow the masses in making this wish.' Yiyuan said, 'Not seeking rebirth in the Pure Land but seeking the Dragon Flower Assembly, one does not know how much suffering of transmigration one will endure. This wish is very inappropriate.' The layman said, 'We have received clarification from our teacher and will henceforth directly seek rebirth in the Pure Land.' Yiyuan said, 'As long as you have a firm resolve, you will certainly not be deceived.' The layman said, 'We hope to hear about the method of seeking rebirth in the Pure Land. We also wish to hear about the events of the Three Assemblies of the Dragon Flower.' Yiyuan said, 'To explain in detail would be too lengthy, and to explain briefly would lack meaning. Now, I will especially take the sutras translated by the Dharma Master Kumarajiva to tell everyone. Since the time of Sakyamuni Buddha's birth, when people's lifespan was one hundred years, for every hundred years, one year is reduced. When it is reduced to thirty years, people are three feet tall, and the calamity of famine arises. When it is reduced to twenty years, people are two feet tall, and the calamity of disease arises. When it is reduced to ten years, people are one foot tall, and the calamity of war arises. This is what is called the transformation of the minor three calamities. Only ten thousand men and women are left to escape into the mountains as the seed of humanity. At that time, women are married off after five months, which is the extreme number of the decreasing kalpa. After another hundred years, one year is added, and when it is increased to eighty-four thousand years, it is called the extreme number of the increasing kalpa. After another hundred years, one year is reduced, and when it is reduced to eighty thousand years, Maitreya Buddha will be born in the city of Ketumatī, in the home of a great Brahmin. His father is named Subrahma, and his mother is named Brahmavati. Although Maitreya Bodhisattva is in the womb, it is like being in a heavenly palace, without the obstruction of dust. He is naturally born, thirty-two zhang tall, ten zhang wide in the chest, and five zhang long in the face, possessing eighty-four thousand excellent marks and radiant light. Beings never tire of seeing him. In that country, there is a cakravarti-raja named Sankha, who widely practices the ten good deeds and teaches the people. The people are transformed and all admire and respect him. Their lifespans are all eighty thousand years, and they are sixteen zhang tall, with dignified and upright appearances, without ugliness. Women are married off after five hundred years. At that time, there are no calamities, no heat or cold, doors are not closed, there are no thieves, clothes are naturally produced, there is no need for labor, gold, silver, and the seven treasures fill the storehouses, and no one covets them. The land is flat and upright, without hills.'

坑地上有樹形似金龍龍上開華故曰龍華勝會人民受用境界猶如自在天宮忉利天上只有三病不得純受快樂一者飲食二者便利三者衰老若便利時其地自然裂開過已還合生赤蓮華蔽其穢氣人命將終自詣冢間而死神識生天不墮惡趣何以故彼土人民皆修十善是故多生天上彌勒佛初會說法九十六億人得阿羅漢三十六萬天人八部發無上菩提心復有多眾得二乘四果第二大會說法九十四億人得阿羅漢六十四億天人八部發菩提心復有多眾得二乘四果第三大會說法九十二億人得阿羅漢三十四億天人八部發菩提心復有多眾得二乘四果彌勒住世六萬歲說法度生般涅槃后正法住世亦復如是像法住世亦復如是龍華三會之事略說如斯其餘妙義備在經文不及盡述居士曰小三災三會之事固已聞乎再勞尊師開示大小劫大三災之事相也一元曰然吾語汝汝等諦聽焉夫小劫者前已言矣今復詳明人從十歲而起過百年增一歲增至八萬四千歲時名為增劫之極復過百年減一歲減至十歲之時名為減劫之極如是一增一減為一小劫如是二十番增減為一中劫成住壞空各具二十番增減為一大劫一大劫盡有一火災壞至初禪如是七火有一水災壞至二禪起七七四十九番大火則有七番大水又七番大火乃有風災壞至三禪凡五十六番大火壞初禪七番大水壞二禪一番大風壞三禪總有六十四大劫為大三災

【現代漢語翻譯】現代漢語譯本坑洼的地上有樹，形狀像金龍，龍身上開花，所以叫做龍華勝會（Maitreya's Dragon Flower Assembly）。人民所享受的境界，猶如自在天宮（Nirvana）和忉利天（Trāyastriṃśa Heaven）一樣。只是忉利天上有三種病，不能完全享受快樂：一是飲食，二是便利（排泄），三是衰老。如果排泄時，地面自然裂開，過後又會合上，並生出紅蓮花遮蔽穢氣。人命將終結時，會自己走到墳墓間而死去，神識會升天，不會墮入惡趣。為什麼呢？因為那個地方的人民都修十善業（ten wholesome actions），所以多生於天上。彌勒佛（Maitreya Buddha）初次集會說法，有九十六億人證得阿羅漢（Arhat），三十六萬天人（Devas）和天龍八部（Eight kinds of supernatural beings）發起無上菩提心（Anuttarā-samyak-saṃbodhi）。還有很多大眾證得二乘（Śrāvakayāna and Pratyekabuddhayāna）和四果（four stages of enlightenment）。第二次大會說法，有九十四億人證得阿羅漢，六十四億天人和天龍八部發起菩提心。還有很多大眾證得二乘和四果。第三次大會說法，有九十二億人證得阿羅漢，三十四億天人和天龍八部發起菩提心。還有很多大眾證得二乘和四果。彌勒佛住世六萬歲，說法度化眾生，般涅槃（Parinirvana）后，正法（Dharma）住世也像這樣，像法（semblance Dharma）住世也像這樣。龍華三會（Three Assemblies of Nāgapuṣpa）的事情大概說了這些，其餘的妙義都詳細記載在經文中，不能全部敘述。居士問道：『小三災（Three Minor Calamities）和三會（Three Assemblies）的事情已經聽聞了，再麻煩尊師開示大小劫（Kalpa）和大三災（Three Major Calamities）的事情。』一元回答說：『好，我告訴你，你們仔細聽著。小劫（Antarakalpa）的事情前面已經說過了，現在再詳細說明。人的壽命從十歲開始，每過一百年增加一歲，增加到八萬四千歲時，叫做增劫的頂點。再過一百年減少一歲，減少到十歲的時候，叫做減劫的頂點。這樣一增一減為一個一小劫。這樣二十番增減為一個中劫（Antarakalpa）。成（formation）、住（duration）、壞（destruction）、空（emptiness）各具二十番增減為一個大劫（Mahākalpa）。一個大劫結束時，有一火災（fire calamity）壞到初禪（First Dhyana）。這樣七次火災後，有一水災（water calamity）壞到二禪（Second Dhyana）。發生七七四十九次大火災後，就有七次大水災，又七次大火災後，就有風災（wind calamity）壞到三禪（Third Dhyana）。總共有五十六次大火災壞初禪，七次大水災壞二禪，一次大風災壞三禪，總共有六十四大劫為大三災。』

【English Translation】 English version On the uneven ground, there are trees shaped like golden dragons, and flowers bloom on the dragons, hence it is called Maitreya's Dragon Flower Assembly. The realm enjoyed by the people is like the Heaven of Contentment (Nirvana) and the Trāyastriṃśa Heaven. However, there are three afflictions in the Trāyastriṃśa Heaven that prevent complete enjoyment of happiness: first, food and drink; second, excretion; and third, aging. When excreting, the ground naturally splits open, then closes again, and red lotuses grow to conceal the foul odor. When a person's life is about to end, they will go to the tomb on their own and die, and their consciousness will ascend to heaven, not falling into evil realms. Why? Because the people of that land all cultivate the ten wholesome actions, so they are mostly born in heaven. When Maitreya Buddha first assembled to preach the Dharma, ninety-six billion people attained Arhatship, and three hundred and sixty thousand Devas and Eight kinds of supernatural beings generated the unsurpassed Bodhicitta (Anuttarā-samyak-saṃbodhi). Many more attained the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) and the Four Fruits (four stages of enlightenment). At the second great assembly to preach the Dharma, ninety-four billion people attained Arhatship, and sixty-four billion Devas and Eight kinds of supernatural beings generated Bodhicitta. Many more attained the Two Vehicles and the Four Fruits. At the third great assembly to preach the Dharma, ninety-two billion people attained Arhatship, and thirty-four billion Devas and Eight kinds of supernatural beings generated Bodhicitta. Many more attained the Two Vehicles and the Four Fruits. Maitreya Buddha will live in the world for sixty thousand years, preaching the Dharma to liberate beings. After his Parinirvana, the Proper Dharma (Dharma) will abide in the world in the same way, and the Semblance Dharma will also abide in the world in the same way. The events of the Three Assemblies of Nāgapuṣpa have been roughly described; the remaining profound meanings are recorded in detail in the scriptures and cannot all be narrated. A layperson asked: 'I have already heard about the Three Minor Calamities and the Three Assemblies. Please, Venerable Teacher, further explain the matters of the Kalpas and the Three Major Calamities.' Yiyuan replied: 'Alright, I will tell you, listen carefully. The matter of the Antarakalpa has already been mentioned before, and now I will explain it in more detail. Human lifespan starts at ten years, increasing by one year every hundred years, until it reaches eighty-four thousand years, which is called the peak of the increasing Kalpa. Then, it decreases by one year every hundred years, until it reaches ten years, which is called the peak of the decreasing Kalpa. One increase and one decrease like this is called one Antarakalpa. Twenty such increases and decreases form one Antarakalpa. Formation, duration, destruction, and emptiness each have twenty increases and decreases, forming one Mahākalpa. At the end of one Mahākalpa, there is a fire calamity that destroys up to the First Dhyana. After seven such fire calamities, there is a water calamity that destroys up to the Second Dhyana. After forty-nine great fire calamities, there are seven great water calamities, and after seven more great fire calamities, there is a wind calamity that destroys up to the Third Dhyana. In total, there are fifty-six great fire calamities that destroy the First Dhyana, seven great water calamities that destroy the Second Dhyana, and one great wind calamity that destroys the Third Dhyana, totaling sixty-four Mahākalpas for the Three Major Calamities.'

始終之事相也古德云六慾諸天具五衰三禪尚自有風災直饒修到非非想也則不如歸去來歸去來者乃西方凈土之謂也人若不修凈土橫豎沉在四生六道之中大小三災之內頭出頭沒受苦無窮居士曰聞師之說實用早修凈土出離苦輪一元曰我今開示汝等汝等當以遞相勸化同生凈土焉居士曰唯謹遵師命化導流行吾等拜辭致謝而去。

宗鏡要語　三五

永明宗鏡云心能作佛心作眾生心作天堂心作地獄心異則千差競起心平則法界坦然心凡則三毒縈纏心聖則六通自在心空則一道清凈心有則萬境縱橫正所謂心生法生心滅法滅如谷應聲語雄而響厲似鏡鑑像形曲而影邪如人說酢梅口中自然水出說峻嶺足下似有痠疼夜繩不動疑之為蛇闇室本空怖之有鬼故知萬法由心一切在我內虛外終不實外細內終不粗善因終值善緣惡行難逃惡境秪在最初一念致此升沉諸仁者欲外安和但內寧靜心虛境寂念起法生水濁波昏潭清水朗修行之要靡出於斯正是欲斷其流但塞其源欲免其生但斷其根不用多功最為省要故通心論云縛從心縛解從心解解縛從心不關余處出要之術唯有視心觀心得悟一切俱了且夫不離一真之境化儀百變是以箭穿石虎非功力之所能醉告三軍豈麹糵之所造筍抽寒谷非陽和之所生魚躍冰河豈網羅之所致悉為心感顯此靈通應知動作施為皆自心之力若或信

【現代漢語翻譯】現代漢語譯本：始終之事相啊！古德說：『六慾諸天（最低階的六重欲界天）具備五衰（天人將死時的五種衰相），三禪（色界第三禪天）尚且自有風災。』縱然修行到非非想處天（無色界最高的禪定境界），也比不上歸去來兮，歸向西方凈土。人若不修凈土法門，橫豎都沉淪在四生（胎生、卵生、濕生、化生）六道（天道、人道、阿修羅道、地獄道、餓鬼道、畜生道）之中，在大、小、三災（火災、水災、風災）之內，頭出頭沒，受苦無窮。』居士說：『聽了師父的開示，實在應該早修凈土，出離苦海。』一元說：『我今天開示你們，你們應當互相勸勉教化，一同往生凈土。』居士說：『一定謹遵師命，教化流行。我們拜辭致謝而去。』

宗鏡要語三五

永明宗鏡說：『心能作佛，心作眾生，心作天堂，心作地獄。心有差異，則千差萬別競相出現；心若平和，則法界坦然開闊。心凡俗，則被貪嗔癡三毒纏繞；心聖潔，則具足六神通，自在無礙。心空寂，則一道清凈；心執有，則萬境縱橫。』正所謂『心生法生，心滅法滅』，如同山谷迴應聲音，聲音雄壯則迴響強烈；似鏡子照鑒物體，形體彎曲則影像歪斜；如人說酸梅，口中自然生津；說峻峭山嶺，腳下似有痠痛。夜裡繩子不動，疑心是蛇；黑暗的房間本來空無一物，卻害怕有鬼。所以知道萬法由心而生，一切都在我。內心虛妄，外在終究不真實；外表細微，內心終究不粗糙。善因終究感得善緣，惡行難以逃脫惡果。只在于最初一念，導致升沉。諸位仁者，想要外在安和，先要內心寧靜。心虛則境寂，念起則法生，水濁則波濤昏暗，潭水清澈則明亮。修行的要領，沒有超出這個的。正是想要斷絕水流，先要堵塞源頭；想要避免生死，先要斷絕根本。不用多費功夫，最為簡要。所以《通心論》說：『束縛從心而起，解脫也從心而起，解除束縛也從心而起，不關其他地方的事。』出離的關鍵，唯有觀察自心，心得開悟，一切都明白了。而且，不離一真法界之境，化現的儀態卻有百般變化。所以箭穿石虎，不是功力所能做到的；醉酒告誡三軍，豈是酒麴所能造成的？竹筍從寒冷的谷底抽出，不是陽和之氣所能產生的；魚躍出冰封的河流，豈是網羅所能捕捉的？都是心念感應，顯現這種靈通。應當知道動作施為，都是自心的力量。如果相信

【English Translation】 English version: These are the characteristics of things from beginning to end! An ancient virtuous person said, 'The Six Desire Heavens (the lowest six heavens of the desire realm) possess the five signs of decay (the five signs of decline when a Deva is about to die), and even the Third Dhyana Heaven (the third Dhyana heaven in the realm of form) still has wind disasters.' Even if one cultivates to the Heaven of Neither Perception Nor Non-Perception (the highest state of Samadhi in the formless realm), it is still not as good as returning to the Pure Land of the West. If people do not cultivate the Pure Land Dharma, they will sink into the Four Births (womb-born, egg-born, moisture-born, and transformation-born) and the Six Realms (Deva realm, human realm, Asura realm, hell realm, hungry ghost realm, and animal realm), within the Great and Small Three Disasters (fire, water, and wind), endlessly suffering.' The layman said, 'Having heard the master's teachings, it is truly practical to cultivate the Pure Land early and escape the cycle of suffering.' Yiyuan said, 'Today I am instructing you, you should encourage and transform each other, and be reborn together in the Pure Land.' The layman said, 'We will certainly follow the master's instructions, propagate the teachings, and take our leave with gratitude.'

Essential Words from the Zongjing (Mirror of the Source) - Three Five

The Yongming Zongjing (Mirror of the Source) says: 'The mind can create Buddhas, the mind creates sentient beings, the mind creates heaven, the mind creates hell. If the mind is different, then thousands of differences arise; if the mind is peaceful, then the Dharma realm is open and vast. If the mind is mundane, then it is entangled by the three poisons (greed, anger, and delusion); if the mind is holy, then it possesses the six supernormal powers and is free and at ease. If the mind is empty, then the one path is pure; if the mind is attached, then the myriad realms are chaotic.' It is truly said, 'When the mind arises, the Dharma arises; when the mind ceases, the Dharma ceases,' like a valley responding to sound, the sound is strong and the echo is loud; like a mirror reflecting an image, the shape is curved and the reflection is distorted; like a person speaking of sour plums, saliva naturally arises in the mouth; speaking of steep mountains, there seems to be soreness under the feet. At night, a rope does not move, but one suspects it is a snake; a dark room is originally empty, but one fears there are ghosts. Therefore, know that all dharmas arise from the mind, and everything is within me. The inner is empty, and the outer is ultimately not real; the outer is subtle, and the inner is ultimately not coarse. Good causes ultimately lead to good conditions, and evil deeds are difficult to escape evil consequences. It is only in the initial thought that leads to rising and falling. All of you, if you want external peace, first need internal tranquility. If the mind is empty, then the environment is still; if a thought arises, then the Dharma arises; if the water is turbid, then the waves are dim; if the pool water is clear, then it is bright. The key to cultivation does not exceed this. It is precisely wanting to cut off the flow, but first block the source; wanting to avoid birth and death, but first cut off the root. It does not require much effort, and is the most concise. Therefore, the Tongxin Lun (Treatise on Understanding the Mind) says: 'Bondage arises from the mind, liberation also arises from the mind, and the release of bondage also arises from the mind, it is not related to other places.' The key to liberation is only to observe one's own mind, and if the mind is enlightened, everything is understood. Moreover, without leaving the realm of the One True Dharma, the manifested forms have hundreds of variations. Therefore, an arrow piercing a stone tiger is not something that can be done by strength; a drunken admonition to the army is not something that can be created by wine yeast? Bamboo shoots emerging from a cold valley are not something that can be produced by the warmth of the sun; fish leaping out of a frozen river are not something that can be caught by nets? All are the response of the mind, manifesting this spiritual power. It should be known that actions and deeds are all the power of the mind. If one believes

受具此力能則廣辟障門盡枯業海矣又云因心立法隨法得名處聖稱真居凡號俗似金作器隨器得名在指曰镮飾臂名釧則一心不動執別號而萬法成差真金匪移認異名而千器不等若知法法全心作器器盡金成名相不能幹是非焉能感又如圓器與方器名字不同若生金與熟金言說有異推原究體萬法皆空得旨忘緣觸途無寄夫名因體立體逐名生體空而名無所施名虛而體無所起名體互寂萬法無生唯一真心更無所有因凡立聖聖本無名從俗顯真真元不立並依世俗名字對待而生文字亦空空亦無寄若是上機大士胡假名相發揚對境而唸唸知宗遇緣而心心契道是為第一義是名最上乘果達此宗人世之甚希有先德云圓宗罕遇猶芥子投于針鋒正法難逢似盲龜值于浮木若非宿熏乘種久積善根焉偶斯文親得傳受所以古人重教輕財則輸金若市忘身為法則立雪幽庭且金是身外之浮財豈齊至教命是一期多業報曷等真詮故知訓格之言不得暫舍可以鏤于骨書于紳染于神熏于識所以楚莊輕千乘之國而重申叔一言范獻賤萬畝之田以貴舟人片說此乃成家立國尚輕珍重言況宗鏡中言下契無生聞之成大道寧容輕慢乎。

禮佛發願文(或立拜或跪拜皆可也身頂禮口稱名心作觀)　三六

歸依十方盡虛空遍法界不可說不可說佛剎微塵數世界過現未來佛法僧三寶。

現坐道場

千華臺上百寶光中萬德世尊說經教主本師釋迦牟尼佛○西方極樂世界大慈大悲大愿大力大聖世尊本師阿彌陀佛○當來下生慈氏如來本師彌勒尊佛○大智文殊師利菩薩大行愿王普賢菩薩大慈悲父觀世音菩薩大勢至菩薩諸尊菩薩摩訶薩西天此土一切祖師菩薩護法列席諸天菩薩○伏望不違本誓不捨慈悲乞賜天眼遙觀天耳遙聞他心速鑒為作證明弟子某甲等從我今身盡未來際身誓依普賢菩薩摩訶薩不可說無邊行愿及我此四十八種不可說廣大行愿我當生生修學世世無違。

信解堅固不可說　　決定無疑不可說　發菩提心不可說　　持清凈戒不可說　見佛聞法不可說　　禮敬稱讚不可說　承事供養不可說　　懺悔隨喜不可說　勇猛精進不可說　　慈悲喜捨丕可說　行無邊行不可說　　發廣大愿不可說　修學迴向不可說　　智慧明瞭不可說　法身無量不可說　　功德莊嚴不可說　凈土化生不可說　　蒙佛授記不可說　相好光明不可說　　圓音善巧不可說　總持辯才不可說　　秘密三昧不可說　壽量名號不可說　　微細甚深不可說　真如平等不可說　　妙用差別不可說　方便智見不可說　　示成正覺不可說　那伽大定不可說　　師子震吼不可說　神通無礙不可說　　神力無畏不可說　降伏眾魔不可

【現代漢語翻譯】現代漢語譯本在千華臺上，百寶光芒之中，萬德世尊（具備萬種功德的受人尊敬的佛）宣說經教，本師釋迦牟尼佛（Śākyamuni Buddha）。在西方極樂世界，大慈大悲、大愿大力、大聖世尊本師阿彌陀佛（Amitābha Buddha）。當來下生慈氏如來本師彌勒尊佛（Maitreya Buddha）。大智文殊師利菩薩（Mañjuśrī Bodhisattva），大行愿王普賢菩薩（Samantabhadra Bodhisattva），大慈悲父觀世音菩薩（Avalokiteśvara Bodhisattva），大勢至菩薩（Mahāsthāmaprāpta Bodhisattva），諸尊菩薩摩訶薩（Bodhisattva-mahāsattvas），西天此土一切祖師菩薩，護法列席諸天菩薩。伏望諸佛菩薩不違背往昔的誓願，不捨棄慈悲之心，懇請賜予天眼遙觀，天耳遙聞，他心速鑒，為弟子某甲等作證明：從我今生直到未來無盡之時，我身誓願依隨普賢菩薩摩訶薩不可說無邊的行愿，以及我這四十八種不可說廣大的行愿，我將生生世世修學，世世不違背。信解堅固不可說，決定無疑不可說，發菩提心不可說，持清凈戒不可說，見佛聞法不可說，禮敬稱讚不可說，承事供養不可說，懺悔隨喜不可說，勇猛精進不可說，慈悲喜捨不可說，行無邊行不可說，發廣大愿不可說，修學迴向不可說，智慧明瞭不可說，法身無量不可說，功德莊嚴不可說，凈土化生不可說，蒙佛授記不可說，相好光明不可說，圓音善巧不可說，總持辯才不可說，秘密三昧不可說，壽量名號不可說，微細甚深不可說，真如平等不可說，妙用差別不可說，方便智見不可說，示成正覺不可說，那伽大定不可說，師子震吼不可說，神通無礙不可說，神力無畏不可說，降伏眾魔不可說

【English Translation】 English version On the Thousand-Flower Platform, amidst the light of countless treasures, the World-Honored One of Ten Thousand Virtues (the respected Buddha possessing myriad merits) expounds the scriptures, the original teacher Śākyamuni Buddha (Śākyamuni Buddha). In the Western Pure Land of Ultimate Bliss, the Greatly Compassionate, Greatly Vowing, Greatly Powerful, Greatly Holy World-Honored One, the original teacher Amitābha Buddha (Amitābha Buddha). The future Buddha, the compassionate Maitreya Buddha (Maitreya Buddha). The Greatly Wise Mañjuśrī Bodhisattva (Mañjuśrī Bodhisattva), the Great King of Vows Samantabhadra Bodhisattva (Samantabhadra Bodhisattva), the Greatly Compassionate Father Avalokiteśvara Bodhisattva (Avalokiteśvara Bodhisattva), Mahāsthāmaprāpta Bodhisattva (Mahāsthāmaprāpta Bodhisattva), all the Bodhisattva-mahāsattvas (Bodhisattva-mahāsattvas), all the ancestral teachers and Bodhisattvas of Western Heaven and this land, the Dharma-protecting deities and assembled Deva Bodhisattvas. Humbly beseech that all Buddhas and Bodhisattvas do not violate their original vows, do not abandon their compassionate hearts, and request that they grant the divine eye to see from afar, the divine ear to hear from afar, and the mind to quickly discern, to bear witness for disciples such as so-and-so: From this life until the endless future, I vow to follow the ineffable and boundless practices and vows of the Bodhisattva-mahāsattva Samantabhadra, and these forty-eight kinds of ineffable and vast vows of mine. I shall cultivate and learn them life after life, and never violate them in any lifetime. Unshakable faith and understanding are ineffable, resolute certainty is ineffable, generating Bodhicitta is ineffable, upholding pure precepts is ineffable, seeing the Buddha and hearing the Dharma are ineffable, paying homage and praising are ineffable, serving and making offerings are ineffable, repenting and rejoicing are ineffable, courageous diligence is ineffable, loving-kindness, compassion, joy, and equanimity are ineffable, practicing boundless practices is ineffable, making vast vows is ineffable, cultivating, learning, and dedicating merit are ineffable, wisdom and clarity are ineffable, the Dharma body is immeasurable and ineffable, the adornment of merits is ineffable, being born in the Pure Land is ineffable, receiving prediction from the Buddha is ineffable, the marks and radiance are ineffable, the skillful eloquence of perfect sound is ineffable, total retention and eloquence are ineffable, secret samadhi is ineffable, the duration of life and names are ineffable, subtle profundity is ineffable, Suchness and equality are ineffable, the differentiation of wondrous functions is ineffable, skillful means and wisdom are ineffable, demonstrating the attainment of perfect enlightenment is ineffable, Naga samadhi is ineffable, the lion's roar is ineffable, unobstructed supernatural powers are ineffable, fearless divine power is ineffable, subduing all demons is ineffable.

說　　摧破外道不可說　分身變化不可說　　隨類示現不可說　轉大法輪不可說　　普度眾生不可說　隨順饒益不可說　　代眾生苦不可說　究竟成熟不可說　　悉令解脫不可說　往生佛國不可說　　證悟佛乘不可說　具諸佛法不可說　　作諸佛事不可說　入佛眾會不可說　　同佛受樂不可說

如上所發四十八種廣大行愿為首誓期滿足百萬阿僧祇大愿惟冀。

三寶世尊觀世音菩薩同體慈悲證明攝受弟子(某)。

等若違一愿者不取正覺何以故。

阿彌陀佛發願如是十方諸佛發願亦如是普賢菩薩發願如是諸大菩薩發願亦如是中峰祖師發願如是歷代祖師發願亦如是大善知識發願如是弟子發願亦如是今為同學大眾發願如是普為法界眾生髮愿亦如是如是如是無不如是愿同如是恒沙眾盡入如來愿海中。

所有禮讚供養福　　請佛住世轉法輪　隨喜懺悔諸善根　　迴向眾生及佛道　我昔所造諸惡業　　皆由無始貪瞋癡　從身語意之所生　　一切我今皆懺悔　愿我臨欲命終時　　盡除一切諸障礙　面見彼佛阿彌陀　　即得往生安樂剎　我既往生彼國已　　現前成就此大愿　一切圓滿盡無餘　　利樂一切眾生界　彼佛眾會咸清凈　　我時于勝蓮華生　親睹如來無量光　

【現代漢語翻譯】現代漢語譯本說：摧破外道不可說，分身變化不可說，隨類示現不可說，轉大法輪不可說，普度眾生不可說，隨順饒益不可說，代眾生苦不可說，究竟成熟不可說，悉令解脫不可說，往生佛國不可說，證悟佛乘不可說，具諸佛法不可說，作諸佛事不可說，入佛眾會不可說，同佛受樂不可說。如上所發四十八種廣大行愿為首，誓期滿足百萬阿僧祇（asaṃkhya）大愿，惟冀。三寶世尊觀世音菩薩（Avalokiteśvara）同體慈悲證明攝受弟子（某）。等若違一愿者，不取正覺。何以故？阿彌陀佛（Amitābha）發願如是，十方諸佛發願亦如是，普賢菩薩（Samantabhadra）發願如是，諸大菩薩發願亦如是，中峰祖師發願如是，歷代祖師發願亦如是，大善知識發願如是，弟子發願亦如是，今為同學大眾發願如是，普為法界眾生髮愿亦如是。如是如是，無不如是，愿同如是恒沙眾，盡入如來愿海中。所有禮讚供養福，請佛住世轉法輪，隨喜懺悔諸善根，迴向眾生及佛道。我昔所造諸惡業，皆由無始貪瞋癡，從身語意之所生，一切我今皆懺悔。愿我臨欲命終時，盡除一切諸障礙，面見彼佛阿彌陀，即得往生安樂剎。我既往生彼國已，現前成就此大愿，一切圓滿盡無餘，利樂一切眾生界。彼佛眾會咸清凈，我時于勝蓮華生，親睹如來無量光。

【English Translation】 English version Speaking: Destroying heretical paths is inexpressible, manifesting transformations is inexpressible, appearing according to different categories is inexpressible, turning the great Dharma wheel is inexpressible, universally delivering sentient beings is inexpressible, according with and benefiting is inexpressible, bearing suffering for sentient beings is inexpressible, ultimately maturing is inexpressible, completely liberating is inexpressible, being reborn in the Buddha-land is inexpressible, realizing the Buddha-vehicle is inexpressible, possessing all Buddha-dharmas is inexpressible, performing all Buddha-deeds is inexpressible, entering the Buddha's assembly is inexpressible, sharing joy with the Buddha is inexpressible. The above-mentioned forty-eight vast vows are taken as the head, vowing to fulfill a million asaṃkhya (阿僧祇) great vows, hoping only that... May the Triple Jewel, World Honored One, and Avalokiteśvara Bodhisattva (觀世音菩薩), with their unified compassion, witness and accept this disciple (name). If even one vow is violated, may I not attain perfect enlightenment. Why is this? Amitābha Buddha (阿彌陀佛) makes vows in this way, all Buddhas of the ten directions also make vows in this way, Samantabhadra Bodhisattva (普賢菩薩) makes vows in this way, all great Bodhisattvas also make vows in this way, Master Zhongfeng makes vows in this way, all past masters make vows in this way, great virtuous teachers make vows in this way, disciples make vows in this way, now for the assembly of fellow practitioners we make vows in this way, universally for all sentient beings in the Dharma realm we make vows in this way. Thus, thus, without exception, may we be the same, may we, like the sands of the Ganges, all enter the Tathagata's ocean of vows. All merit from prostrations, praises, and offerings, requesting the Buddha to dwell in the world and turn the Dharma wheel, rejoicing in and repenting of all virtuous roots, dedicating them to sentient beings and the path to Buddhahood. All the evil karma I have created in the past, all due to beginningless greed, hatred, and delusion, arising from body, speech, and mind, all of it I now repent. May I, when approaching the end of my life, completely remove all obstacles, face and see that Buddha Amitābha, and immediately be reborn in the Land of Bliss. Having been reborn in that land, may I presently accomplish this great vow, everything perfectly and without remainder, benefiting and bringing joy to all realms of sentient beings. May the assembly of that Buddha be entirely pure, and may I then be born from a supreme lotus flower, personally beholding the immeasurable light of the Tathagata.

現前授我菩提記　蒙彼如來授記已　　化身無數百俱胝　智力廣大遍十方　　普利一切眾生界　乃至虛空世界盡　　眾生及業煩惱盡　如是一切無盡時　　我願究竟恒無盡　我此普賢殊勝行　　無邊勝福皆迴向　普愿沉溺諸眾生　　速往無量光佛剎

愿以此功德普及於一切我等與眾生皆共成佛道上報四重恩下濟三塗苦若有見聞者悉發菩提心盡此一報身同生極樂國十方三世一切佛一切菩薩摩訶薩摩訶般若波羅蜜。

禮佛發願文終(學佛之人鬚髮此愿不依此愿不名發菩提心也)。

右上發願文與諸人作個樣子凡有修福唸佛禮讚誦經乃至毫芒之善悉皆迴向西方有所歸趣臨終定生凈土也諸仁者果能持此戒發此願行此行非但往生凈土亦不墮于緣覺聲聞之地親證普賢境界直至成佛矣。

凈土成佛　三七

蓮宗寶鑑云金剛定后菩薩因圓解脫道中如來果滿具四無量心得四無礙辯十八種法不共二乘十力現前說法無畏塵沙惑盡萬行功成十號俱彰三身圓顯具九十七種大人相放八萬四千大光明悲智雙融福慧兩足現居十重報土能垂萬類化身布大慈雲雨大法雨滂流法界潤澤群生咸悟本心同成正覺○選佛若無如是眼宗風那得到如今。

直音切字俱在下卷末。

歸元直指集上卷

宗本

【現代漢語翻譯】現代漢語譯本：　現在，如來為我授記成佛。　蒙受彼佛如來授記之後，我將化身無數，達到百俱胝（百俱胝：數量單位，表示極大的數目）。　以廣大的智慧和力量遍佈十方，普遍利益一切眾生。　乃至虛空世界終結，眾生及其業力和煩惱都終結。　像這樣一切沒有終結之時，我的願力也究竟恒久沒有終結。　我將這普賢菩薩最殊勝的行愿，無邊的殊勝福德全部迴向。　普遍希望沉溺在苦海中的眾生，迅速往生到無量光佛（無量光佛：即阿彌陀佛）的剎土。

愿以此功德，普及於一切，我等與眾生，皆共成佛道。上報四重恩，下濟三塗苦。若有見聞者，悉發菩提心。盡此一報身，同生極樂國。十方三世一切佛，一切菩薩摩訶薩，摩訶般若波羅蜜。

禮佛發願文終（學佛之人鬚髮此愿，不依此愿，不名發菩提心也）。

右上發願文，與諸人作個樣子，凡有修福、唸佛、禮讚、誦經，乃至毫芒之善，悉皆迴向西方，有所歸趣，臨終定生凈土也。諸仁者，果能持此戒，發此愿，行此行，非但往生凈土，亦不墮于緣覺、聲聞之地，親證普賢境界，直至成佛矣。

凈土成佛　三七

蓮宗寶鑑云：金剛定后，菩薩因圓，解脫道中，如來果滿。具四無量心，得四無礙辯，十八種法不共二乘，十力現前，說法無畏，塵沙惑盡，萬行功成，十號俱彰，三身圓顯，具九十七種大人相，放八萬四千大光明。悲智雙融，福慧兩足，現居十重報土，能垂萬類化身，布大慈雲，雨大法雨，滂流法界，潤澤群生，咸悟本心，同成正覺。○選佛若無如是眼，宗風那得到如今。

直音切字俱在下卷末。

歸元直指集上卷

宗本

【English Translation】 English version: Now, the Tathagata (Tathagata: 'Thus Gone One', an epithet of the Buddha) bestows upon me the prediction of enlightenment. Having received the prediction from that Tathagata, I will manifest countless transformation bodies, reaching hundreds of kotis (koti: a unit of measurement, representing a very large number). With vast wisdom and power, I will pervade the ten directions, universally benefiting all sentient beings. Even until the end of the realms of space, and the end of sentient beings, their karma, and afflictions. Like this, when all these have no end, my vows will ultimately and eternally have no end. I dedicate all the supreme merits of this Samantabhadra's (Samantabhadra: a Bodhisattva who embodies the practice of all Buddhas) excellent conduct and vows, boundless and supreme blessings. Universally hoping that all sentient beings drowning in suffering, will swiftly be reborn in the Buddha-land of Amitabha (Amitabha: the Buddha of Infinite Light).

May this merit and virtue be universally extended to all. May we and all sentient beings together achieve the Buddha path. To repay the four great kindnesses above, and to relieve the suffering of the three lower realms below. May all who see or hear of this, generate the Bodhi mind (Bodhi mind: the mind of enlightenment). Exhausting this one retribution body, may we all be reborn in the Land of Ultimate Bliss. Homage to all Buddhas of the ten directions and three times, all Bodhisattva-Mahasattvas, Maha-Prajna-Paramita.

End of the Vow-Making Text for Paying Homage to the Buddha (Those who study Buddhism must make this vow; without relying on this vow, it is not called generating the Bodhi mind).

The vow-making text on the right is an example for everyone. All acts of cultivating blessings, reciting the Buddha's name, paying homage, reciting scriptures, even the slightest good deeds, should all be dedicated towards the West, having a destination to return to, and at the end of life, one will certainly be born in the Pure Land. All virtuous ones, if you can uphold these precepts, make these vows, and practice these actions, not only will you be reborn in the Pure Land, but you will also not fall into the realms of Pratyekabuddhas (Pratyekabuddhas: 'Solitary Buddhas') and Sravakas (Sravakas: 'Hearers' or 'Disciples'), personally realizing the realm of Samantabhadra, until you attain Buddhahood.

Enlightenment in the Pure Land - Three Sevens

The Precious Mirror of the Lotus School says: After the Vajra Samadhi (Vajra Samadhi: diamond-like concentration), the cause of the Bodhisattva is perfected, and in the path of liberation, the fruit of the Tathagata is fulfilled. Possessing the four immeasurable minds, attaining the four unobstructed eloquence, the eighteen unique qualities not shared by the two vehicles (Sravakas and Pratyekabuddhas), the ten powers manifest, speaking the Dharma without fear, the afflictions like dust and sand are exhausted, the myriad practices are accomplished, the ten titles are all proclaimed, the three bodies are perfectly revealed, possessing the ninety-seven major marks of a great person, emitting eighty-four thousand great lights. Compassion and wisdom are fused, blessings and wisdom are both complete, currently residing in the tenfold reward land, able to bestow transformation bodies upon all beings, spreading great clouds of compassion, raining great Dharma rain, pouring throughout the Dharma realm, nourishing all beings, all awakening to their original mind, together attaining perfect enlightenment. ○ If the selection of Buddhas did not have such eyes, how could the school's style have reached today?

The direct pronunciation and cutting of characters are all at the end of the lower volume.

Collection of Direct Pointers to Returning to the Source, Upper Volume

Foundation

普勸唸佛因門弟子求西方詩整合百首附此。

西方百詠普告諸賢

西方古教世尊宣　　東土開宗號白蓮　十八大賢為上首　　虎溪三笑至今傳

西方大道理優長　　功德巍巍不可量　非但釋迦開此路　　恒沙諸佛盡稱揚

西方教啟感牟尼　　諸佛稱揚共所知　十六觀經親指示　　修行最上念彌陀

西方初觀要精䖍(乾音)　　落日之形似鼓懸　送想樂邦歸一處　　是名無上甚深禪

西方二觀甚分明　　定水無波徹底清　心月孤圓全體現　　結加趺(夫音)坐想成冰

西方三觀地琉璃　　法樂鳴空了了知　眾相莊嚴光映徹　　一心決定永無疑

西方四觀樹成行　　百寶莊嚴盡放光　受用現成長快樂　　諸人何不早承當

西方五觀大家知　　四色蓮開七寶池　德水靈禽宣法語　　洗除煩惑證菩提

西方六觀總包含　　塵世繁華莫要貪　本性彌陀皆具足　　現成公案不須參

西方七觀始相應　　寶座巍巍願力成　大聖端居恒自在　　聲聞小果不能升

西方八觀要分明　　諸佛皆從心想生　托像凝(迎音)真融理事　　何愁凈土不圓成

西方九觀紫金身　　相好光明無等倫　攝取眾生歸極樂　　天真父子最相親

西方十觀用誠心　　常

【現代漢語翻譯】現代漢語譯本普勸唸佛因門弟子求西方詩整合百首附此。

西方百詠普告諸賢

西方古教世尊宣，東土開宗號白蓮（指凈土宗）。　十八大賢為上首，虎溪三笑至今傳（指慧遠大師等人的故事）。

西方大道理優長，功德巍巍不可量。　非但釋迦開此路（釋迦牟尼佛），恒沙諸佛盡稱揚。

西方教啟感牟尼（釋迦牟尼佛），諸佛稱揚共所知。　十六觀經親指示，修行最上念彌陀（阿彌陀佛）。

西方初觀要精虔，落日之形似鼓懸。　送想樂邦歸一處，是名無上甚深禪。

西方二觀甚分明，定水無波徹底清。　心月孤圓全體現，結加趺坐想成冰。

西方三觀地琉璃，法樂鳴空了了知。　眾相莊嚴光映徹，一心決定永無疑。

西方四觀樹成行，百寶莊嚴盡放光。　受用現成長快樂，諸人何不早承當。

西方五觀大家知，四色蓮開七寶池。　德水靈禽宣法語，洗除煩惑證菩提。

西方六觀總包含，塵世繁華莫要貪。　本性彌陀皆具足，現成公案不須參。

西方七觀始相應，寶座巍巍願力成。　大聖端居恒自在，聲聞小果不能升。

西方八觀要分明，諸佛皆從心想生。　托像凝真融理事，何愁凈土不圓成。

西方九觀紫金身，相好光明無等倫。　攝取眾生歸極樂，天真父子最相親。

西方十觀用誠心，常

【English Translation】 English version Attached here is a collection of one hundred poems encouraging disciples of the Pure Land school to seek the Western Paradise.

A Universal Announcement to All Worthies on the Hundred Praises of the Western Paradise

The ancient teachings of the West were proclaimed by the World Honored One (Shakyamuni Buddha), in the Eastern Land, the White Lotus (Pure Land School) was established. The eighteen great worthies are the foremost, the 'Three Laughs at Tiger Creek' (referring to the story of Huiyuan and others) is still passed down to this day.

The great principles of the West are excellent and far-reaching, its merits and virtues are lofty and immeasurable. Not only did Shakyamuni (Shakyamuni Buddha) open this path, but all the Buddhas as numerous as the sands of the Ganges praise it.

The Western teachings were inspired by Muni (Shakyamuni Buddha), all Buddhas praise it, as is commonly known. The 'Sixteen Contemplations Sutra' personally instructs, the supreme practice is to recite Amitabha (Amitabha Buddha).

The first contemplation of the West requires utmost reverence, the shape of the setting sun resembles a suspended drum. Direct your thoughts to the Land of Bliss, returning to one place, this is called unsurpassed, profound Chan (Zen).

The second contemplation of the West is very clear, the water of meditation is without waves, thoroughly clear. The solitary moon of the mind is fully revealed, sit in full lotus posture, contemplating the formation of ice.

The third contemplation of the West is the land of lapis lazuli, the Dharma music resounds in the sky, clearly known. All appearances are adorned and the light shines through, with a single-minded determination, there is never any doubt.

The fourth contemplation of the West is rows of trees, adorned with hundreds of treasures, all emitting light. Enjoyment manifests as lasting happiness, why don't you all accept it early?

The fifth contemplation of the West is known to all, four-colored lotuses bloom in the seven-jeweled pond. Virtuous water and spiritual birds proclaim the Dharma, washing away afflictions and attaining Bodhi (enlightenment).

The sixth contemplation of the West encompasses everything, do not be greedy for the prosperity of the mortal world. The inherent nature of Amitabha is fully present, the readily available case does not require participation.

The seventh contemplation of the West begins to correspond, the majestic jeweled throne is formed by vows. The Great Sage dwells in constant freedom, those with the small fruit of Sravakas (voice-hearers) cannot ascend.

The eighth contemplation of the West must be clear, all Buddhas are born from the mind's thoughts. Rely on the image, concentrate on the truth, merge principle and phenomena, why worry that the Pure Land will not be perfectly accomplished?

The ninth contemplation of the West is a body of purple gold, its excellent marks and bright light are unparalleled. Gathering sentient beings to return to the Land of Ultimate Bliss, the natural father and son are most intimate.

The tenth contemplation of the West uses sincerity, always

念慈悲觀世音　但得聞名多獲福　　良哉大士愿洪深

西方十一觀難量　　勢至光中佛讚揚　處處分身弘教化　　誓為苦海作津樑

西方十二觀融通　　一念精誠密下功　當想自身生極樂　　巍巍端坐寶華中

西方化佛放光明　　無量分身度有情　依正莊嚴皆具足　　十三觀里悉圓成

西方教主大慈悲　　接引眾生號導師　九品咸令登彼岸　　永無退轉證菩提

西方一路向前行　　圓發三心諦理明　上品上生彈指到　　最先見佛悟無生

西方快樂實奇哉　　觀想精誠華易開　上品中生隨愿往　　端然自在坐金臺

西方但發道心堅　　普愿同登般若船　上品下生終有分　　每人一朵大金蓮

西方明白不朦朧　　齋戒堅持達苦空　中品上生三昧力　　阿羅漢果獲神通

西方宜用戒香修　　一念華開預聖流　中品中生經半劫　　無生妙果不須求

西方助道孝為先　　行世仁慈種福田　中品下生聞妙法　　皂逢知識是前緣

西方化生愿無邊　　一念歸依滅罪愆　下品上生聞佛號　　蒙師指示大因緣

西方大道古通今　　無柰當人罪業深　下品中生知識力　　一聞法語便迴心

西方一著在臨終　　知識相逢活路通　下品下生稱十念　　罪消

【現代漢語翻譯】現代漢語譯本唸誦慈悲觀世音（Avalokiteśvara），只要聽聞他的名號就能獲得許多福報，真是偉大啊，大士的願力深廣弘大。觀想西方極樂世界十一觀，其功德不可衡量，大勢至（Mahāsthāmaprāpta）菩薩的光明中，佛陀也讚揚他。觀世音菩薩處處分身，弘揚教化，發誓要做苦海中的津樑。觀想西方極樂世界十二觀，觀想時要一念精誠，秘密地下功夫。應當觀想自身生於極樂世界，巍然端坐在寶蓮花之中。西方極樂世界的化佛（Nirmāṇakāya Buddha）放出光明，無數分身度化有情眾生。依報和正報的莊嚴都具足，在十三種觀想中都圓滿成就。西方極樂世界的教主阿彌陀佛（Amitābha），大慈大悲，接引眾生，號稱導師。使九品蓮花的眾生都能登上彼岸，永遠不會退轉，證得菩提（bodhi）。沿著通往西方的道路一直向前，圓滿發起三種心（至誠心、深心、迴向發願心），明白真實的道理。上品上生的眾生彈指間就能到達，最先見到佛，領悟無生。西方極樂世界快樂真是奇妙啊，觀想精誠，蓮花容易開放。上品中生的眾生隨愿往生，端然自在地坐在金蓮臺上。只要一心向往西方極樂世界，發道心堅定，普遍希望一同登上般若（Prajñā）之船。上品下生的眾生最終也會有份，每人都會有一朵大金蓮。明白西方極樂世界，不迷惑，齋戒堅持，達到苦空的境界。中品上生的眾生憑藉三昧（Samādhi）的力量，獲得阿羅漢（Arhat）果位的神通。前往西方極樂世界，適宜用戒香來修行，一念之間蓮花開放，預先進入聖人的行列。中品中生的眾生經過半劫的時間，不用尋求也能獲得無生的妙果。前往西方極樂世界，助道的行為以孝道為先，在世間行仁慈，種福田。中品下生的眾生聽聞微妙的佛法，很快遇到善知識，這是前世的因緣。往生西方極樂世界，化生之愿無邊無際，一念歸依，滅除罪過。下品上生的眾生聽聞佛號，蒙受善知識指示，這是很大的因緣。通往西方極樂世界的大道，從古至今都是暢通的，無奈當今之人罪業深重。下品中生的眾生憑藉善知識的力量，一聽聞佛法，便回心轉意。往生西方極樂世界，關鍵在於臨終一刻，如果能遇到善知識，就能找到活路。下品下生的眾生稱念十聲佛號，罪業消除。 English version Recite the compassionate Avalokiteśvara (Guān Shì Yīn). Just hearing his name brings much fortune. How wonderful, the Bodhisattva's vows are vast and profound. Meditate on the eleven contemplations of the Western Pure Land, their merits are immeasurable. In the light of Mahāsthāmaprāpta (Dàshìzhì), the Buddha praises him. Avalokiteśvara manifests everywhere, propagating teachings, vowing to be the ferry in the sea of suffering. Meditate on the twelve contemplations of the Western Pure Land, with sincere concentration and diligent effort. One should visualize oneself being born in the Pure Land, sitting majestically on a jeweled lotus. The Nirmāṇakāya Buddha (Huàfó) of the Western Pure Land emits light, with countless manifestations delivering sentient beings. The adornments of both the environment and the beings are complete, perfectly accomplished in the thirteen contemplations. Amitābha (Āmítuófó), the teaching master of the Western Pure Land, is greatly compassionate, guiding sentient beings, known as the Teacher. He enables beings of the nine grades of lotuses to reach the other shore, never to regress, and to attain bodhi. Walking straight on the path to the West, fully arouse the three minds (sincere mind, deep mind, and the mind of dedicating merit with vows), understanding the true principle. Those born in the highest level of the highest grade arrive in an instant, first seeing the Buddha and realizing no-birth. The happiness of the Western Pure Land is truly wonderful. With sincere contemplation, the lotus easily blooms. Those born in the middle level of the highest grade are reborn according to their wishes, sitting serenely and freely on a golden lotus platform. As long as one aspires to the Western Pure Land with a firm resolve, universally hoping to board the Prajñā (Bōrě) boat together. Those born in the lowest level of the highest grade will eventually have a share, each with a large golden lotus. Understanding the Western Pure Land without confusion, maintaining abstinence and adhering to the precepts to reach the state of emptiness of suffering. Those born in the highest level of the middle grade, through the power of Samādhi (Sānmèi), attain the supernatural powers of an Arhat (Āluóhàn). To reach the Western Pure Land, it is appropriate to cultivate with the fragrance of precepts. In a moment of thought, the lotus blooms, entering the ranks of the sages in advance. Those born in the middle level of the middle grade, after half a kalpa, need not seek the wonderful fruit of no-birth. To reach the Western Pure Land, filial piety is the priority for assisting the path, practicing benevolence in the world, and planting fields of merit. Those born in the lowest level of the middle grade hear the wonderful Dharma, soon encountering a wise teacher, which is a karmic connection from a previous life. The vows of transformation and birth in the Western Pure Land are boundless. With one thought of refuge, sins are extinguished. Those born in the highest level of the lowest grade hear the Buddha's name, receiving guidance from the teacher, which is a great cause and condition. The great path to the Western Pure Land has been open from ancient times to the present, but unfortunately, people today have deep sins. Those born in the middle level of the lowest grade, through the power of a wise teacher, change their minds upon hearing the Dharma. Reaching the Western Pure Land depends on the moment of death. If one can encounter a wise teacher, one can find a way to live. Those born in the lowest level of the lowest grade recite the Buddha's name ten times, and their sins are eliminated.

【English Translation】 English translation line 1 English translation line 2

塵劫福無窮

西方精進莫遲延　　一墮疑城五百年　大聖放光來照破　　重歸凈土禮金仙

西方初地發心堅　　歡喜行檀種福田　身命資財俱棄捨　　高登上品坐金蓮

西方二地要䖍誠　　唸佛先須理觀明　持戒精嚴離垢(茍音)穢　　心田清凈道圓成

西方三地意根清　　忍辱柔和化有情　種種神通皆具足　　紫磨金相發光明

西方四地體空虛　　煩惱心魔盡掃除　精進自然生𦦨慧　　始終不二證真如

西方五地最難登　　見解明通勝二乘　清凈法身知大意　　深修禪定顯真情

西方六地得圓融　　左右逢原觸(充入聲)處通　般若現前無阻滯　　全身手眼大開宗

西方七地始分明　　菩薩悲心在遠行　唸唸貫通差別知　　若無方便不圓成

西方八地悟無生　　諸佛如來作證明　不動法身游苦海　　廣弘大愿救迷情

西方九地法無邊　　大士弘揚志力堅　宗說皆通稱善慧　　四無礙辯悉周圓

西方十地智為先　　法雨慈雲遍大千　師子吼(呼后切)時群獸伏　　一生補處證金仙

西方等覺佛同肩　　行愿難思號普賢　面受如來親付囑　　利生接物起無緣

西方妙覺果周圓　　具眼文殊福智全　盧舍那身功德備　　脫珍著獘為施權

【現代漢語翻譯】現代漢語譯本塵劫福無窮

西方精進莫遲延，一旦墮入疑城將滯留五百年。大聖放出光明來照破迷霧，重新迴歸凈土禮敬金仙。

西方初地發心堅定，歡喜佈施行檀，種植福田。身命資財全部棄捨，高登上品蓮臺坐金蓮。

西方二地要虔誠，唸佛之前必須明瞭理觀。持戒精嚴，遠離垢穢，心田清凈，道業圓成。

西方三地意根清凈，以忍辱柔和感化有情眾生。種種神通皆已具足，紫磨金身散發光明。

西方四地體悟空虛之理，煩惱心魔全部掃除。精進修行自然生出智慧，始終不二，證悟真如。

西方五地最難登臨，見解明通，勝過聲聞緣覺二乘。清凈法身，了知大意，深入修習禪定，顯現真實情性。

西方六地得到圓融，左右逢源，觸處融通。般若智慧現前，沒有阻礙滯澀，全身手眼，大開宗風。

西方七地開始分明，菩薩以悲憫之心行於遠方。唸唸貫通，了知差別，如果沒有方便善巧，則不能圓滿成就。

西方八地證悟無生法忍，諸佛如來都來作證明。以不動的法身遊歷于苦海之中，廣弘大愿，救度迷惑的眾生。

西方九地佛法無邊，大菩薩弘揚佛法，志向堅定。通達宗門和教說，被稱為善慧，四無礙辯才悉皆周全圓滿。

西方十地以智慧為先導，法雨慈雲遍佈大千世界。獅子吼時，一切群獸都降伏，一生補處，證得金仙果位。

西方等覺菩薩與佛同等地位，行愿不可思議，名為普賢（Samantabhadra）。直接接受如來的親自咐囑，利益眾生，接引萬物，發起無緣大慈。

西方妙覺果位周圓，具足慧眼的文殊（Manjusri）菩薩福德智慧圓滿。證得盧舍那佛（Vairocana）之身，功德完備，脫去珍貴的衣裳，換上弊舊的衣服，是爲了方便示現權巧。

【English Translation】 English version Dust-kalpa Blessings are Boundless

In the West, be diligent and do not delay; once fallen into the City of Doubt, one will be stuck for five hundred years. The Great Sage emits light to illuminate and break through the darkness, returning to the Pure Land to pay homage to the Golden Immortal.

The initial stage in the West is to have a firm aspiration; joyfully practice giving and cultivate fields of merit. Renounce body, life, and possessions; ascend to the high-grade lotus platform and sit upon the golden lotus.

The second stage in the West requires utmost sincerity; before reciting the Buddha's name, one must understand the principles of contemplation. Uphold the precepts strictly and be free from defilements; purify the field of the mind, and the path will be perfected.

The third stage in the West is to purify the root of intention; transform sentient beings with patience and gentleness. All kinds of supernatural powers are fully possessed; the body of purified gold emits light.

The fourth stage in the West embodies emptiness; all afflictions and mental demons are swept away. Diligent practice naturally generates wisdom; from beginning to end, there is no duality, and one realizes Suchness (Tathata).

The fifth stage in the West is the most difficult to ascend; understanding is clear and surpasses the Two Vehicles (Sravakas and Pratyekabuddhas). The pure Dharma body knows the great meaning; deeply cultivate meditation and reveal true feelings.

The sixth stage in the West attains perfect harmony; one encounters sources of help from all directions, and everything is interconnected. Prajna (wisdom) appears without obstruction; the whole body is eyes and hands, greatly opening the sect's teachings.

The seventh stage in the West begins to be clear; the Bodhisattva's compassionate heart is on a distant journey. Every thought penetrates and understands the differences; without skillful means, it cannot be perfectly accomplished.

The eighth stage in the West realizes non-origination; all Buddhas and Tathagatas bear witness. With an unmoving Dharma body, roam in the sea of suffering; widely propagate great vows to save deluded beings.

The ninth stage in the West has boundless Dharma; the great Bodhisattva promotes it with firm determination. Proficient in both doctrine and practice, known as 'Good Wisdom'; the four unimpeded eloquence are all-encompassing and complete.

The tenth stage in the West prioritizes wisdom; the rain of Dharma and clouds of compassion pervade the great thousand worlds. When the lion roars, all beasts are subdued; in one lifetime, one becomes a successor and attains the Golden Immortal position.

The Equivalent Enlightenment (Ekajati-pratibaddha) Bodhisattva in the West is on par with the Buddha; their practices and vows are inconceivable, known as Samantabhadra (Universal Worthy). Directly receives the Tathagata's personal entrustment, benefits beings, receives all things, and initiates causeless great compassion.

The Wonderful Enlightenment (Myavyuha) stage in the West has complete fruition; Manjusri (Gentle Glory), with eyes of wisdom, has complete blessings and wisdom. Attains the body of Vairocana (Illuminator), with complete merits; removes precious garments and puts on worn-out clothes as a skillful means.

西方圓覺聖中師　　同體觀音具大悲　十號三身俱滿足　　是為無上佛菩提

西方遠祖最先知　　猶向山中禮六時　一百廿三人結社　　同生凈土證菩提

西方大聖法中王　　接引群迷放寶光　不憚疲旁弘願重　　常游苦海駕慈航(杭音)

西方易到莫沉吟　　只要當人辦肯心　彈指已超生死海　　有緣得遇芥投針

西方不遠莫他求　　一句彌陀作話頭　但得盡生無別念　　蓮華佛國任君游

西方用力不消多　　十念圓成在剎那　佛祖指明歸去路　　一生當得脫娑婆

西方慈父動悲哀　　接引迷流歸去來　早向蓮臺親托質　　莫投凡世入胞胎

西方諦信莫生疑　　唸佛修行要及時　有限光陰宜早辨　　骷髏著地幾人知

西方根本戒為先　　戒若精兮定亦堅　定力不枯生妙慧　　慧明心了即金仙

西方不用學多端　　一句彌陀在反觀　見得本來真面目　　始知生死即泥洹(完音)

西方徑到莫徜(尚平聲)徉(羊音) 　全要當人自主張　　但得一心專唸佛　蓮華國內姓名香　西方池內寶蓮開　　寶物莊嚴自化來　百寶光中親見佛　　巍巍端坐寶華臺

西方凈土果奇哉　　優缽羅華遍界開　種種現成真富貴　　一華臺上一如來

【現代漢語翻譯】現代漢語譯本西方圓覺聖中師，同體觀音（Avalokiteśvara，觀世音菩薩的別稱）具大悲，十號三身俱滿足，是為無上佛菩提。西方遠祖最先知，猶向山中禮六時，一百廿三人結社，同生凈土證菩提。西方大聖法中王，接引群迷放寶光，不憚疲旁弘願重，常游苦海駕慈航。西方易到莫沉吟，只要當人辦肯心，彈指已超生死海，有緣得遇芥投針。西方不遠莫他求，一句彌陀（Amitābha，阿彌陀佛）作話頭，但得盡生無別念，蓮華佛國任君游。西方用力不消多，十念圓成在剎那，佛祖指明歸去路，一生當得脫娑婆（Saha，指我們所居住的這個充滿煩惱和痛苦的世界）。西方慈父動悲哀，接引迷流歸去來，早向蓮臺親托質，莫投凡世入胞胎。西方諦信莫生疑，唸佛修行要及時，有限光陰宜早辨，骷髏著地幾人知。西方根本戒為先，戒若精兮定亦堅，定力不枯生妙慧，慧明心了即金仙。西方不用學多端，一句彌陀在反觀，見得本來真面目，始知生死即泥洹（Nirvana，涅槃）。西方徑到莫徜徉，全要當人自主張，但得一心專唸佛，蓮華國內姓名香。西方池內寶蓮開，寶物莊嚴自化來，百寶光中親見佛，巍巍端坐寶華臺。西方凈土果奇哉，優缽羅華（Utpala，藍色蓮花）遍界開，種種現成真富貴，一華臺上一如來。

【English Translation】 English version The Western Perfect Enlightenment, a holy teacher, Avalokiteśvara (Guanyin), embodying great compassion, fully possesses the ten titles and three bodies; this is the unsurpassed Buddha's Bodhi (Enlightenment). The Western ancient patriarch, the first to know, still pays homage six times a day in the mountains; one hundred and twenty-three people formed a society, together to be reborn in the Pure Land and attain Bodhi. The Western great sage, the king of Dharma, receives and guides the deluded with radiant light; not fearing fatigue, his great vows are profound, constantly traveling the sea of suffering, steering the ship of compassion. The West is easy to reach, do not hesitate; only requiring one's own resolute heart, in a snap of the fingers, one transcends the sea of birth and death; with affinity, one encounters it like a mustard seed landing on a needle. The West is not far, do not seek elsewhere; one phrase of Amitābha (Amituofo) serves as the topic of conversation; if one can be without other thoughts throughout life, one can freely roam the Lotus Buddha Land. Reaching the West does not require much effort; ten recitations are completed in an instant; the Buddha clearly points out the way to return; in one lifetime, one can escape the Saha world (the world of suffering we inhabit). The compassionate father of the West is moved with sorrow, receiving and guiding the lost to return; quickly entrust your essence to the lotus platform, do not be reborn in the mortal world into a womb. Have true faith in the West, do not doubt; recite the Buddha's name and practice diligently in a timely manner; cherish the limited time, how many know when the skeleton hits the ground? In the West, the fundamental precepts come first; if the precepts are pure, concentration is firm; unwavering concentration gives rise to wondrous wisdom; with clear wisdom, the mind understands, and one becomes a golden immortal. In the West, there is no need to learn many things; one phrase of Amitābha is for introspection; seeing one's original true face, one then knows that birth and death are Nirvana. The West is directly reached, do not wander; it entirely depends on one's own autonomy; if one single-mindedly recites the Buddha's name, one's name and fragrance will be in the Lotus Land. In the Western pond, precious lotuses bloom; the adornments of treasures come from transformation; in the light of hundreds of treasures, one personally sees the Buddha, majestically seated on the jeweled lotus platform. The Western Pure Land is truly a wondrous fruit; Utpala (blue lotus) flowers bloom throughout the realm; all kinds of ready-made true riches and honors, on each lotus platform, there is a Tathagata (Buddha).

西方佛號我同名　　直下承當了不驚　若得一聲親喚醒(星上聲)　　何勞十萬八千程

西方化主度迷情　　佛力加持道易成　撒(殺音)手便行無異路　　最初一步要分明

西方門路甚分明　　一句彌陀速趲(贊上聲)程　早到金剛臺上坐　　同名同號證無生

西方彈指悟無生　　上品金臺佛早成　面見彌陀親授記　　當來說法度群情

西方富貴樂安然　　受用隨心在面前　天上人間難比賽　　巍巍端坐紫金蓮

西方佛國勝生天　　亦勝蓬萊有漏仙　亦勝王侯並富戶　　要知亦勝坐癡禪

西方快樂勝天宮　　壽命難量福不窮　無信眾生顛倒謗　　有緣佛子得相逢

西方佛子具神通　　放去收來頃刻中　隨類現形施妙用　　開權顯實振宗風

西方景緻勝蓬萊　　服氣餐霞養禍胎　莫學出神修煉(煉聲)法　　直教枯木放華開

西方凈土有蓮胎　　普勸眾生歸去來　一念華開親見佛　　永無八難及三災

西方富樂勝王侯　　種種莊嚴事事周　但辦肯心求彼國　　輪迴惡道一齊休

西方及早向前修　　閒是閒非一筆勾　放下身心勤唸佛　　也無煩惱也無憂

西方有佛號彌陀　　普度眾生出愛河　六八愿門通九品　　人人可到莫蹉跎

西

【現代漢語翻譯】現代漢語譯本我與西方世界的佛（指阿彌陀佛，Amitabha）名號相同，當下就應承擔起往生的願望，不要感到驚訝。如果能被一聲親切的呼喚喚醒（指唸佛），又何必經歷十萬八千里的遙遠路程呢？西方世界的教主（指阿彌陀佛，Amitabha）救度迷惑的眾生，仰仗佛力加持，往生之路容易成就。放下一切，逕直前行，沒有其他歧路，最初的一步就要分明。通往西方世界的道路非常分明，一句『阿彌陀佛』（Amitabha）就能快速趕路。早日到達金剛臺上安坐，與阿彌陀佛（Amitabha）同名同號，證得無生。在西方世界，彈指間就能領悟無生之理，上品金蓮臺中佛果早成。面見阿彌陀佛（Amitabha），親自接受授記，將來回到世間說法度化眾生。西方世界富足安樂，一切受用隨心所欲，就在眼前。天上人間難以相比，莊嚴地端坐在紫金蓮花之上。西方佛國勝過天界，也勝過蓬萊仙島的有漏仙人。也勝過人間的王侯和富戶，要知道，也勝過坐禪入定的癡迷禪者。西方世界的快樂勝過天宮，壽命無量，福報無窮。沒有信心的眾生顛倒誹謗，有緣分的佛子才能相逢。西方世界的佛子具備神通，放出收回都在頃刻之間。隨順不同眾生的類別顯現身形，施展微妙的作用，開啟權巧方便，彰顯真實，振興宗風。西方世界的景緻勝過蓬萊仙島，服氣餐霞只是養育禍患的根苗。不要學習出神修煉的方法，要直接讓枯木放出花朵。西方凈土有蓮花化生，普遍勸導眾生歸去來。一旦蓮花開放，就能親見佛陀，永遠沒有八難和三災。西方世界的富樂勝過王侯，種種莊嚴，事事周全。只要下定決心求生彼國，輪迴惡道就能一齊停止。及早向西方世界修行，把閒言碎語一筆勾銷。放下身心，勤奮唸佛，也就沒有煩惱，沒有憂愁。西方世界有佛，名號是阿彌陀佛（Amitabha），普遍救度眾生脫離愛慾之河。四十八大愿的法門通往九品蓮臺，人人都可以到達，不要錯過。現代漢語譯本結束

【English Translation】 English version My name is the same as the Buddha of the Western World (referring to Amitabha), I should take on the vow of rebirth right now, do not be surprised. If awakened by a kind call (referring to reciting the Buddha's name), why bother with the long journey of one hundred and eight thousand miles? The Lord of the Western World (referring to Amitabha) saves deluded beings, relying on the blessing of the Buddha's power, the path to rebirth is easily accomplished. Let go of everything, go straight ahead, there is no other fork in the road, the first step must be clear. The road to the Western World is very clear, a single 'Amitabha' (Amitabha) can quickly speed up the journey. Arrive early and sit on the Vajra platform, with the same name and title as Amitabha (Amitabha), and attain non-birth. In the Western World, one can realize the principle of non-birth in an instant, and the Buddha fruit is achieved early in the upper-grade golden lotus platform. Meet Amitabha (Amitabha) in person and receive the prediction, and return to the world to preach the Dharma and save sentient beings. The Western World is rich and happy, and all enjoyment is as you wish, right in front of you. It is difficult to compare heaven and earth, sitting solemnly on the purple-gold lotus. The Western Buddha Land is better than the heavens, and also better than the leaky immortals of Penglai Island. It is also better than the kings and wealthy households of the human world, and you should know that it is also better than the obsessed Chan practitioners who sit in meditation. The happiness of the Western World is better than the heavenly palace, life is immeasurable, and blessings are endless. Those without faith slander in reverse, and those with affinity can meet the Buddha. The Buddha's disciples in the Western World possess supernatural powers, and they can release and retrieve them in an instant. Manifesting forms according to the categories of different beings, applying subtle functions, opening up expedient means, highlighting the truth, and revitalizing the sect's style. The scenery of the Western World is better than Penglai Island, and serving Qi and eating Xia is just nurturing the roots of misfortune. Do not learn the method of cultivating the soul, but directly let the dead wood bloom. The Western Pure Land has lotus birth, and universally exhorts all beings to return. Once the lotus flower blooms, you can see the Buddha in person, and there will never be eight difficulties and three disasters. The wealth and happiness of the Western World is better than that of kings and marquises, with all kinds of solemnity and everything complete. As long as you are determined to seek birth in that country, the cycle of reincarnation in evil paths can be stopped all together. Practice towards the Western World as early as possible, and cross out idle talk with one stroke. Let go of body and mind, diligently recite the Buddha, and there will be no worries or sorrows. There is a Buddha in the Western World, whose name is Amitabha (Amitabha), who universally saves sentient beings from the river of love and desire. The forty-eight great vows lead to the nine grades of lotus platforms, everyone can reach them, do not miss them. End of English version

方在近路無多　　直下承當在剎那　觸目遇緣皆極樂　　水流風動演摩訶

西方徑路好修行　　勇猛加功速趲程　九品蓮臺都有分　　華開早晚悟無生

西方捷徑易求生　　只在當人一念誠　精進再加修福慧　　金臺上品得標名

西方步步踏蓮華　　指路開門謝釋迦　三複丁寧無別說　　一心念佛早歸家

西方端的是吾家　　一句彌陀路不差　信得及時行得實　　直教鐵樹也開華

西方易往少人知　　徑路修行不用疑　六字真經純熟了　　金蓮臺上禮阿彌

西方慈父號阿彌　　接引人生九品池　捷徑法門容易到　　可憐多是自狐疑

西方啟教號蓮宗　　東土興緣謝遠公　唸佛參禪無別路　　本來妙有即真空

西方弘誓廣流通　　一句彌陀好用功　歷歷分明無間斷　　聲聲喚醒主人翁

西方直指易修持　　本性彌陀孰得知　六道三塗生死轉　　思量怎不痛傷悲

西方公案早行持　　寂寂惺惺著意疑　疑到情忘心絕處　　元來自己是阿彌

西方一句是單傳　　不假修持已現前　諸上善人如見性　　阿彌陀佛便同肩

西方大道兩無偏　　一句彌陀事理全　明得箇中微妙旨　　始知唸佛即參禪

西方眾苦不能侵　　先要當人了自心　會得

目前真極樂　　拈(奴兼切)來赤土是黃金

西方大地是黃金　　寶樹參天演法音　如此名為安樂國　　三塗八難永無侵

西方一句上乘機　　莫信邪師說是非　昔日世尊親付囑　　修行徑路念阿彌

西方功德實難思　　反謗彌陀是闡(川上聲)提　地獄墮身無量劫　　不知何日出頭時

西方有路少人登　　一句彌陀最上乘　把手牽他行不得　　但當自肯乃相應

西方易到可修行　　十念精專便往生　奉勸世間男共女　　大家速急趲歸程

西方故國早回還　　人命無常呼吸間　有限光陰當愛惜　　今生蹉過出頭難

西方不到果然難　　一失人身力拔山　分付世間英烈漢　　急須采寶莫空還

西方歸去莫遲疑　　一句彌陀早受持　高著眼兮忙下手　　不勞彈指證菩提

西方急急早修持　　生死無常不可期　窗外日光彈指過　　為人能有幾多時

西方一著莫遲延　　抖(斗音)擻(叟音)精神速向前　休待渴來才掘井　　只宜旱趁(春去聲)白蓮船

西方百詠已周圓　　普觀諸人上法船　不為自身求活計　　大家歸去面金仙

西方百詠(終) 卍新續藏第 61 冊 No. 1156 歸元直指集

歸元直指集卷下

嘗謂教

【現代漢語翻譯】現代漢語譯本當下就是真正的極樂世界，拈起紅土也能變成黃金。

西方極樂世界遍地是黃金，珍寶樹木高聳入雲，演奏著佛法的聲音。這樣的地方才被稱為安樂國，沒有三惡道和八種苦難的侵擾。

一句『西方』是無上的修行契機，不要相信邪師的胡言亂語。過去世尊親自囑咐，修行的捷徑就是念誦阿彌陀佛（Amitabha）。

往生西方的功德實在難以思議，反而誹謗阿彌陀佛（Amitabha）是斷善根的人。這樣的人會墮入地獄，經歷無量劫的痛苦，不知道什麼時候才能脫離。

通往西方的道路很少有人走，一句阿彌陀佛（Amitabha）是最上乘的法門。即使有人牽著你的手，你也無法到達，只有自己真心相信才能相應。

往生西方很容易，也適合修行，只要專心念佛十次就能往生。奉勸世間的男男女女，大家趕快抓緊時間，踏上回歸的旅程。

早日回到西方的故鄉，人的生命短暫，就在呼吸之間。有限的光陰應當珍惜，今生錯過，再想解脫就難了。

不能往生西方，確實很難，一旦失去人身，即使有拔山的力量也無濟於事。告訴世間的英雄豪傑，趕快去採寶，不要空手而歸。

迴歸西方不要遲疑，一句阿彌陀佛（Amitabha）要及早受持。眼光要高遠，行動要迅速，不用費力就能證得菩提。

趕快抓緊時間修行，生死無常，不可預料。窗外的陽光轉瞬即逝，人生又能有多少時光呢？

往生西方這件事不要拖延，振作精神，迅速向前。不要等到口渴了才去挖井，應該趁著好時機，登上往生西方的白蓮船。

《西方百詠》已經圓滿結束，希望大家都能登上佛法的船。不是爲了自身尋求安樂，而是爲了大家都能迴歸，面見阿彌陀佛（Amitabha）。

《西方百詠》（終）卍新續藏第 61 冊 No. 1156 歸元直指集

《歸元直指集》卷下

曾經說過教理……

【English Translation】 English version The present moment is the true Pure Land of Ultimate Bliss; picking up red earth, it transforms into gold.

The Western Land is filled with gold; precious trees reach the sky, performing the Dharma's sound. Such a place is called the Land of Peace and Joy, where the three evil paths and eight difficulties never intrude.

The phrase 'Western Land' is a supreme opportunity; do not believe the heresies of evil teachers. In the past, the World-Honored One personally entrusted: the direct path of practice is to recite Amitabha (Amitabha).

The merits of the Western Land are truly inconceivable; to slander Amitabha (Amitabha) is to be an icchantika (one who has cut off their roots of goodness). Falling into hell for countless kalpas, one does not know when the day of escape will come.

Few tread the path to the Western Land; the phrase 'Amitabha' (Amitabha) is the supreme vehicle. Even if someone holds your hand, you cannot go; only when you believe in yourself will you be in accord.

The Western Land is easy to reach and suitable for practice; with ten recitations of focused devotion, one will be reborn there. I advise the men and women of the world: hasten quickly on your journey home.

Return early to your homeland in the West; human life is impermanent, lasting only a breath. Cherish the limited time you have; if you miss this life, it will be difficult to escape.

If you cannot reach the Western Land, it is truly difficult; once you lose your human body, even the strength to uproot mountains is useless. Tell the heroes and heroines of the world: quickly gather treasures, do not return empty-handed.

Do not hesitate to return to the West; quickly uphold the phrase 'Amitabha' (Amitabha). Set your sights high and act swiftly; without effort, you will attain Bodhi.

Quickly cultivate and practice; birth and death are impermanent and unpredictable. The sunlight outside the window passes in an instant; how much time does a person have?

Do not delay in this matter of the West; rouse your spirit and quickly move forward. Do not wait until you are thirsty to dig a well; take advantage of the good times to board the white lotus boat.

The 'Hundred Verses on the Western Land' have been completed; may all ascend the Dharma boat. Not seeking a means of survival for oneself, but so that all may return and face the Golden Immortal (Amitabha).

'Hundred Verses on the Western Land' (End) 卍 New Continued Collection, Volume 61, No. 1156, Collection of Direct Pointers to Returning to the Source

Collection of Direct Pointers to Returning to the Source, Volume Two

I have often said that the teachings...

門之利害有四一曰師授不明邪法增熾而喪其真二曰戒法不行綱常紊亂而犯其禁三曰教理未彰謬談非義而惑其眾四曰行愿不修迷入邪歧而墮于魔由是亂名改作聾瞽後學非止一端可傷乎哉噫祖道之不傳也久矣欲人之無惑者難矣吾雖不敏而實悲焉是則詢求大教參考玄文楷定正宗破諸異說故此一卷謂之辨明真偽普勸修持。

辨明異端　三八

太原王先生名中字克平問空谷禪師曰論語云攻乎異端斯害也已晦庵指佛老為異端此說何如空谷曰異端者雜學也孔子謂習於雜學則害於正道之學直言而已且無蘊奧朱子何以拗直為曲乎孔子存時佛法未至中國孔子惟聞佛之道德故稱西方有大聖人漢明帝時佛法才至中國孔子已沒六百年矣是故孔子不見佛法也既不見佛法指佛何法為異端乎佛法既為異端孔子何以指佛為聖人乎老子既為異端孔子何以言曰老聃博古知今則吾師也是以博問老子之後傳誦其語以示門弟子焉晦庵非惟曲排佛老亦悖孔子崇尚佛老也後世指佛老為異端者圖掩其德設此逢蒙之計也後學自無所燭者未免隨人指呼效而言之喚鐘作甕也一朝學到李屏山林希逸而至景濂大章諸公之地自能識破矣夫佛老者道學也指道學為異端者其為智乎不智乎其為善心乎瞞人乎汝亦學理者猶未識破也今識破之後不可死於一人半人之語乎韓子未知佛法之

【現代漢語翻譯】現代漢語譯本：門徑的弊端有四點：一是師父傳授不明，導致邪法日益增多而喪失真理；二是戒律法規不能實行，綱常倫理紊亂而觸犯禁條；三是教義理論沒有闡明，胡說八道，謬論歪理而迷惑大眾；四是修行和願力不能堅持，迷惑地進入邪路而墮入魔道。因此，胡亂更改名號，使後來的學習者像聾子瞎子一樣，弊端不止一端，真是令人痛心啊！唉，祖師的道統不能傳承已經很久了，想要人們不被迷惑是很難的。我雖然不聰明，但實在為此感到悲哀。因此，我廣泛地尋求佛教的教義，參考玄妙的經文，確定正統的宗旨，破除各種不同的邪說，所以寫了這一卷書，叫做《辨明真偽普勸修持》。

辨明異端三八

太原的王先生，名中，字克平，問空谷禪師（Kōnggǔ Chánshī）說：『《論語》中說：『攻乎異端，斯害也已。』（gōng hū yì duān, sī hài yě yǐ）』，朱熹（Zhū Xī），字晦庵（Huì'ān），指佛、老為異端，這種說法怎麼樣？』空谷禪師說：『異端，是指雜學。孔子（Kǒngzǐ）說學習雜學就會妨害正道之學，只是直白地說而已，並沒有什麼深奧的含義。朱熹為什麼要牽強附會，把直的說成彎的呢？孔子在世的時候，佛法還沒有傳到中國，孔子只是聽說過佛的道德，所以稱西方有大聖人。漢明帝（Hàn Míngdì）的時候，佛法才傳到中國，孔子已經去世六百年了。所以孔子沒有見過佛法。既然沒有見過佛法，又憑什麼指責佛法為異端呢？佛法既然是異端，孔子又憑什麼稱佛為聖人呢？老子（Lǎozǐ）既然是異端，孔子又憑什麼說：『老聃（Lǎo Dān）博古通今，是我的老師啊。』因此，孔子向老子請教之後，傳誦他的話來給門下弟子看。朱熹不只是曲解排斥佛、老，也違背了孔子崇尚佛、老的思想。後世指責佛、老為異端的人，是爲了掩蓋他們的德行，才設下這種逢蒙（Péng Méng）的計策。後來的學習者自己沒有見識，難免會跟著別人指責，跟著別人說，把鐘叫作甕。等到有一天學到了李屏山（Lǐ Píngshān）、林希逸（Lín Xīyì），以及宋濂（Sòng Lián）、王鏊（Wáng Ào）這些人的境界，自然就能識破了。佛、老是道學，指責道學為異端，是聰明呢？還是不聰明呢？是善心呢？還是欺騙人呢？你也是學習理學的人，竟然還沒有識破。現在識破之後，可不能死守著一個人的片面之詞啊！韓愈（Hán Yù）還不瞭解佛法。

【English Translation】 English version: The disadvantages of the gate are fourfold: first, the teacher's instruction is unclear, leading to the increasing prevalence of evil practices and the loss of truth; second, the precepts and laws cannot be implemented, the ethical codes are disrupted, and the prohibitions are violated; third, the doctrines and theories are not clarified, nonsense and fallacies mislead the masses; fourth, practice and vows cannot be adhered to, leading to confusion and entry into evil paths, resulting in falling into demonic realms. Consequently, names are changed arbitrarily, causing later learners to be like the deaf and blind, with more than one kind of disadvantage, which is truly heartbreaking! Alas, the tradition of the ancestral masters has not been passed down for a long time, and it is difficult to prevent people from being misled. Although I am not intelligent, I am truly saddened by this. Therefore, I widely seek the teachings of Buddhism, refer to the profound scriptures, determine the orthodox principles, and refute various heterodoxies. Therefore, I have written this volume, called 'Distinguishing Truth from Falsehood and Universally Encouraging Practice'.

Distinguishing Heterodoxy Three Eight

Mr. Wang Zhong (Wáng Zhōng), styled Keping (Kèpíng), from Taiyuan (Tàiyuán), asked Zen Master Konggu (Kōnggǔ Chánshī): 'The Analects says: 'Attacking heterodox doctrines is indeed harmful.' Zhu Xi (Zhū Xī), styled Huian (Huì'ān), refers to Buddhism and Taoism as heterodox. What do you think of this statement?' Zen Master Konggu said: 'Heterodoxy refers to miscellaneous learning. Confucius (Kǒngzǐ) said that studying miscellaneous learning would hinder the study of the correct path, simply stating it directly without any profound meaning. Why did Zhu Xi twist the straight into the crooked? When Confucius was alive, Buddhism had not yet reached China. Confucius had only heard of the morality of the Buddha, so he called the West a great sage. During the reign of Emperor Ming of Han (Hàn Míngdì), Buddhism only reached China, and Confucius had already passed away for six hundred years. Therefore, Confucius had not seen Buddhism. Since he had not seen Buddhism, how could he accuse Buddhism of being heterodox? Since Buddhism is heterodox, how could Confucius call the Buddha a sage? Since Laozi (Lǎozǐ) is heterodox, how could Confucius say: 'Lao Dan (Lǎo Dān) is knowledgeable in ancient and modern times, and is my teacher.' Therefore, after Confucius consulted Laozi, he recited his words to show his disciples. Zhu Xi not only distorted and rejected Buddhism and Taoism, but also violated Confucius's respect for Buddhism and Taoism. Those who accuse Buddhism and Taoism of being heterodox in later generations are trying to cover up their virtues and set up this scheme of Peng Meng (Péng Méng). Later learners have no knowledge of their own, and inevitably follow others' accusations, calling a bell a pot. When one day they learn to the level of Li Pingshan (Lǐ Píngshān), Lin Xiyi (Lín Xīyì), Song Lian (Sòng Lián), and Wang Ao (Wáng Ào), they will naturally be able to see through it. Buddhism and Taoism are the study of the Way. Is it wise or unwise to accuse the study of the Way of being heterodox? Is it with good intentions or deceiving people? You are also a student of Neo-Confucianism, and you have not yet seen through it. Now that you have seen through it, you cannot cling to the one-sided words of one person! Han Yu (Hán Yù) does not yet understand Buddhism.'

前所以排佛及見大顛禪師之後深敬佛法晦庵潛心佛學可謂博矣其排佛者心病也茍不排佛則後學多看佛書凡看佛書則見其心病矣晦庵密設墻塹關住後學令後學欲歸於己是以力排佛也要顯自己之功圖掩他人之德是何心乎詩曰采苓采苓首陽之巔人之為言茍亦無信舍旃舍旃茍亦無然人之為言胡得焉此之謂也曰師言明矣孔子崇尚佛老諸書具載晦庵排之實悖孔子也吾儕未之思耳餘雖未嘗排佛然亦因其排故余亦惑之未克篤敬于佛今也反而思之餘害至德甚矣是為大謬痛心疾首悔而追之不可得矣自今而後受佛明教歸依禮敬庶為補過之萬一矣。

辨明楊墨　三九

太原曰或謂佛學為九流之數又類楊墨之流此事實然否空谷曰甚矣子胡不知也九流載於史記漢武帝時司馬相如之所述也此時未有佛法何以知佛為九流也夫楊墨一行之士也佛是弘道大聖人也豈可類于楊墨耶楊墨以行事為教無大道之法言孟子非之公非也佛以大道為教統天地三教之極祖也惜相如之不遇乎遇則推尊而尚之必有可觀者也曰佛有兼愛近乎墨也曰慈悲喜捨佛之德也豈是溺情汩志之愛乎慈悲之愛者德也溺情之愛者私也韓昌黎曰博愛之謂仁此流於情而混淆也孔子曰博施於民而能濟眾必也聖乎孟子曰惻隱之心仁之端也孔孟非溺情汩志亦非真妄混淆故可與慈悲之愛相表裡嗚呼儒

【現代漢語翻譯】現代漢語譯本先前之所以排斥佛教，以及見到大顛禪師之後深深敬佩佛法，朱熹（晦庵）潛心佛學可謂博學了。他排斥佛教，是出於內心的執念。如果不排斥佛教，那麼後學會有很多人閱讀佛經，凡是閱讀佛經的人就會發現他的執念了。朱熹暗中設定障礙，把後學之人禁錮起來，使後學之人想要歸順於自己。因此，他極力排斥佛教，想要彰顯自己的功勞，圖謀掩蓋他人的德行，這是什麼居心呢？《詩經》上說：『採摘馬鈴薯啊，採摘馬鈴薯啊，在那首陽山的山頂。人們說的話，如果實在沒有信用，那就放棄它吧，放棄它吧，如果實在沒有道理。人們說的話，怎麼能相信呢？』說的就是這個道理。有人說：『先生說得很明白啊，孔子崇尚佛老，很多書籍都有記載，朱熹排斥佛老，實在違背了孔子的思想啊。我們這些人沒有仔細思考罷了。』我雖然不曾排斥佛教，但是因為他排斥的緣故，我也被迷惑了，不能夠真誠地敬重佛教。現在反過來思考這件事，我對至高的德行損害太大了啊！這是極大的錯誤，痛心疾首，後悔也追趕不上了。從今以後，接受佛陀光明的教誨，歸依禮敬，或許可以彌補過失的萬分之一了。辨明楊墨三九太原有人說：『或許有人認為佛學是九流之一，又類似於楊朱、墨翟之流。』這是事實嗎？空谷回答說：『您怎麼如此糊塗啊！九流的說法記載在《史記》中，是漢武帝時期司馬相如所說的。那個時候還沒有佛教傳入，怎麼會知道佛教是九流之一呢？楊朱、墨翟只是一般的術士，而佛是弘揚大道的大聖人，怎麼可以把佛和楊墨相提並論呢？楊墨以行事作為教義，沒有大道之法。孟子批評他們是公正的批評。佛以大道作為教義，統攝天地人三教的最高始祖。可惜司馬相如沒有遇到佛法，如果他遇到了，一定會推崇佛法，那麼一定會有值得稱道的地方啊！』有人說：『佛教有兼愛，和墨子的思想很接近。』回答說：『慈悲喜捨是佛的德行，怎麼是沉溺於情感、擾亂心智的愛呢？慈悲的愛是德行，沉溺於情感的愛是私情。韓愈說，普遍的愛叫做仁，這是流於情感而混淆了。孔子說，普遍地施捨給百姓，並且能夠救濟大眾，這一定是聖人啊！孟子說，同情之心是仁的開端。孔子、孟子不是沉溺於情感、擾亂心智，也不是真假混淆，所以可以和慈悲的愛相互表裡。唉，儒家……』

【English Translation】 English version Previously, the reason for rejecting Buddhism, and after seeing Zen Master Daidian, deeply admiring the Buddha-dharma, Zhu Xi (Hui'an) devoted himself to Buddhist studies and can be said to be very knowledgeable. His rejection of Buddhism stemmed from his inner obsession. If he did not reject Buddhism, then many later scholars would read Buddhist scriptures, and anyone who read Buddhist scriptures would discover his obsession. Zhu Xi secretly set up obstacles, imprisoning later scholars, making them want to submit to him. Therefore, he tried his best to reject Buddhism, wanting to show off his own merits and plotting to cover up the virtues of others. What was his intention? The Book of Songs says: 'Picking potatoes, picking potatoes, on the top of Shouyang Mountain. If people's words are really untrustworthy, then give them up, give them up, if they are really unreasonable. How can people's words be believed?' This is what it means. Someone said: 'Sir, you have said it very clearly. Confucius admired Buddhism and Laoism, and many books record this. Zhu Xi's rejection of Buddhism and Laoism is really contrary to Confucius's thought. We have not thought carefully about this.' Although I have never rejected Buddhism, because of his rejection, I have also been confused and unable to sincerely respect Buddhism. Now, thinking back on this matter, I have greatly damaged the supreme virtue! This is a great mistake, and I am heartbroken and regretful, but I cannot catch up. From now on, I will accept the Buddha's bright teachings, take refuge and pay homage, perhaps to make up for one ten-thousandth of my mistakes. Distinguishing Yang and Mo Three Nine Someone from Taiyuan said: 'Perhaps some people think that Buddhist studies are one of the Nine Schools, and similar to the schools of Yang Zhu and Mo Di.' Is this true? Konggu replied: 'How can you be so confused! The saying of the Nine Schools is recorded in the Records of the Grand Historian, said by Sima Xiangru during the reign of Emperor Wu of the Han Dynasty. At that time, Buddhism had not yet been introduced, so how would he know that Buddhism was one of the Nine Schools? Yang Zhu and Mo Di were just ordinary practitioners, while the Buddha is a great sage who promotes the Great Way. How can the Buddha be compared to Yang and Mo? Yang and Mo take actions as their teachings, without the law of the Great Way. Mencius criticized them with fair criticism. The Buddha takes the Great Way as his teaching, encompassing the highest ancestor of the three teachings of heaven, earth, and man. It is a pity that Sima Xiangru did not encounter the Buddha-dharma. If he had encountered it, he would definitely have promoted the Buddha-dharma, and then there would definitely be something commendable!' Someone said: 'Buddhism has universal love, which is very close to the thought of Mozi.' He replied: 'Loving-kindness, compassion, joy, and equanimity are the virtues of the Buddha. How can it be love that indulges in emotions and disturbs the mind? Loving-kindness and compassion are virtues, while love that indulges in emotions is selfishness. Han Yu said that universal love is called benevolence, which is flowing into emotions and confusing things. Confucius said that universally giving to the people and being able to relieve the masses must be a sage! Mencius said that the heart of compassion is the beginning of benevolence. Confucius and Mencius did not indulge in emotions and disturb the mind, nor did they confuse truth and falsehood, so they can be mutually consistent with loving-kindness and compassion. Alas, Confucianism...'

宗以綱常為先明道兼之釋宗以明道為先綱常兼之眾人觀之似乎不同達人觀之而實同也法華經云是法住法位世間相常住若說俗間經書治世語言資生業等皆順正法華嚴經云佛法不異世間法世間法不異佛法若如是豈無綱常之道耶老子曰愛民治國能無為乎凡如是者佛老皆有綱常也既有綱常之道豈不忠於君不孝于親不修道德不弘仁義由此觀之佛者豈違綱常乎三教聖人鼎立天下司大道之化權也既不識佛老之道是不智也曲排佛老是無仁也孔孟之學教人學仁義也讀其書而遺其仁義輒攻于文藝乎恃彼文藝肆於己意而至曲排佛老誤之甚矣喪其心德亦誤後學諸人當自省察而已矣。

辨明虛無寂滅　四十

太原曰晦庵所虛無寂滅之教新安陳氏曰老氏。

虛無佛氏寂滅此說何如空谷曰虛無寂滅有權實二義以權言之則虛無寂滅是空幻之語凡夫執有小乘執空中乘執不有不空大乘當體即空不墮眾數妙有非有真空不空不立一塵不捨一法縱橫逆順法法全真是故大覺世尊為破凡夫之有故乃曰此身虛幻令心寂滅為破小乘之空故乃責其陷於解脫深坑令求出離為破中乘之不有不空故乃責其縛于幻有令求大乘此皆善權方便之術也以實言之則虛無寂滅是萬有之母出生天地人物動植飛潛而至萬法者也佛教曰從無住本立一切法乃至無有少法可得然燈佛為我

【現代漢語翻譯】現代漢語譯本：有人認為儒家以綱常倫理為先，同時兼顧闡明道義；也有人認為佛家以闡明道義為先，同時兼顧綱常倫理。一般人看來似乎不同，通達的人看來其實相同。《法華經》說：『此法安住於法位，世間相貌恒常不變。』如果說世俗間的經書、治理世事的言論、謀生的行業等等，都順應正法，《華嚴經》說：『佛法不異於世間法，世間法不異於佛法。』如果這樣，難道沒有綱常倫理的道理嗎？老子說：『愛護百姓治理國家，能夠做到無為嗎？』凡是像這樣的，佛家和道家都有綱常倫理。既然有綱常倫理的道理，難道會不忠於君王、不孝順父母、不修養道德、不弘揚仁義嗎？由此看來，佛家難道是違背綱常倫理的嗎？儒、釋、道三教聖人鼎立於天下，掌握著大道化育的權柄。既不認識佛、道之理，是不明智的；隨意排斥佛、道，是不仁義的。孔孟的學說教人學習仁義，讀他們的書卻忘記了仁義，只專注于文章辭藻嗎？憑藉那些文章辭藻，放縱自己的想法，以至於隨意排斥佛、道，這實在是太大的錯誤了！喪失了內心的道德，也誤導了後來的學習者，大家都應該自我反省啊。

辨明虛無寂滅四十

太原人說晦庵（朱熹）所說的虛無寂滅之教，新安陳氏（陳淳）說是老子（老聃）。

問：虛無是佛家的，寂滅也是佛家的，這種說法怎麼樣？空谷回答說：虛無寂滅有權巧和真實兩種含義。從權巧來說，虛無寂滅是空幻的言語。凡夫執著于有，小乘執著于空，中乘執著于不有不空，大乘認為當體就是空，不落入任何範疇，妙有不是實有，真空不是空無，不建立任何微塵，不捨棄任何一法，縱橫逆順，一切法都是真實的。因此，大覺世尊爲了破除凡夫的執有，所以說此身虛幻，令心寂滅；爲了破除小乘的執空，所以責備他們陷入解脫的深坑，令他們尋求出離；爲了破除中乘的執著于不有不空，所以責備他們被束縛于幻有，令他們尋求大乘。這些都是善巧方便的法術。從真實來說，虛無寂滅是萬物的母親，出生天地人物、動植物、飛禽潛魚，乃至一切萬法。佛教說：從無住的根本建立一切法，乃至沒有絲毫的法可以得到，燃燈佛（Dipamkara Buddha）為我（釋迦摩尼佛）授記。

【English Translation】 English version: Some believe that Confucianism prioritizes the fundamental principles of social order (綱常, gāngcháng) while also elucidating the Dao (道, Dào). Others believe that Buddhism prioritizes elucidating the Dao while also encompassing the fundamental principles of social order. To the average person, these may seem different, but to the enlightened, they are essentially the same. The Lotus Sutra says, 'This Dharma abides in its Dharma position, and the characteristics of the world remain constant.' If secular books, discourses on governing the world, and means of livelihood all align with the Right Dharma, as the Avatamsaka Sutra says, 'Buddhist Dharma is not different from worldly Dharma, and worldly Dharma is not different from Buddhist Dharma,' then how can there be no principles of social order? Lao Tzu said, 'In loving the people and governing the country, can one practice non-action (無為, wúwéi)?' All such teachings, whether Buddhist or Taoist, contain principles of social order. Since there are principles of social order, how can one be disloyal to the ruler, unfilial to parents, neglect moral cultivation, or fail to promote benevolence and righteousness? From this perspective, how can Buddhism be seen as violating the fundamental principles of social order? The three teachings of Confucianism, Buddhism, and Taoism stand together in the world, holding the power of the Great Dao's transformative influence. To not recognize the principles of Buddhism and Taoism is unwise; to arbitrarily reject them is unbenevolent. The teachings of Confucius and Mencius instruct people to learn benevolence and righteousness. To read their books but forget benevolence and righteousness, focusing only on literary skills, is a mistake. Relying on those literary skills, indulging one's own ideas, and arbitrarily rejecting Buddhism and Taoism is a grave error! Losing one's inner virtue also misleads later learners; everyone should reflect on this.

Distinguishing Emptiness and Stillness Forty

A person from Taiyuan said that the teaching of emptiness and stillness of Hui'an (Zhu Xi) is what the Chen family of Xin'an (Chen Chun) called Lao Tzu (Lao Dan).

Question: Emptiness (虛無, xūwú) is Buddhist, and stillness (寂滅, jímie) is also Buddhist. What about this statement? Konggu replied: Emptiness and stillness have two meanings: expedient and real. From the expedient perspective, emptiness and stillness are illusory words. Ordinary people are attached to existence, Hinayana (小乘, xiǎoshèng) practitioners are attached to emptiness, Madhyamaka (中乘, zhōngshèng) practitioners are attached to neither existence nor emptiness, and Mahayana (大乘, dàshèng) practitioners believe that the very essence is emptiness, not falling into any category. Wondrous existence is not real existence, and true emptiness is not empty. Not establishing a single mote of dust, not abandoning a single Dharma, horizontally and vertically, in reverse and in order, all Dharmas are entirely true. Therefore, the Great Awakened One, the World-Honored One (大覺世尊, Dàjué Shìzūn), in order to break the attachment to existence of ordinary people, said that this body is illusory, causing the mind to be still. In order to break the attachment to emptiness of Hinayana practitioners, he rebuked them for falling into the deep pit of liberation, causing them to seek escape. In order to break the attachment to neither existence nor emptiness of Madhyamaka practitioners, he rebuked them for being bound by illusory existence, causing them to seek Mahayana. These are all skillful means. From the real perspective, emptiness and stillness are the mother of all things, giving birth to heaven and earth, people and things, animals and plants, flying and swimming creatures, and even all Dharmas. Buddhism says: From the root of non-abiding, establish all Dharmas, even to the point that there is not the slightest Dharma to be obtained. Dipamkara Buddha (燃燈佛, Rándēng Fó) predicted my (Sakyamuni Buddha's) future Buddhahood.

授記老子曰道可道非常道名可名非常名無名天地之始有名萬物之母常無慾以觀其妙常有欲以觀其徼孔子曰易無思也無為也寂然不動也寂然不動即是虛無寂滅虛無寂滅之中含藏一切萬法感而遂通之時出生一切萬法如斯至妙之理非天下之至神其孰能與此焉禮曰無為而物成是天道也子思子曰上天之載無聲無臭三教聖賢之旨皆是真常寂滅真空不空初無少異佛說生滅滅已寂滅為樂者蓋令空其妄情也正所謂人慾一分消天理一分長豈教人絕滅天理而入枯木死灰矣要知天地人物以及萬類皆具真常寂滅之理初無間然自是愚夫不覺喚作遊魂實可悲也晦庵讀佛書可只見得破凡夫方便語乎可是不識虛無寂滅是萬有之母乎可是不識三教聖賢之旨皆是真常寂滅之理乎可是自欺其心特爾曲說疑誤後學乎所以惡佛老為虛無寂滅之教其脫于大理豈小小哉佛法自漢明永平十年而來明主名賢莫不推尚為大道之學至於後世之下晦庵惡之為虛無寂滅之教且夫晦庵所惡果當乎不當乎晦庵識見可逾東漢三國之人物否乎可逾晉宋齊梁陳南北朝之人物否乎可逾隋唐五代之人物否乎可逾盛宋遼金之人物否乎太誓曰天視自我民視天聽自我民聽故孔子曰吾從眾未聞從於一己之偏意也晦庵偏意排佛是何見乎我今唯提大意發覺人心請自裁應悟之而已矣曰中也不敏聞師之言胸中有若豁然

【現代漢語翻譯】現代漢語譯本：授記老子說：『道，可以說，但不是永恒不變的道；名，可以命名，但不是永恒不變的名。』（老子認為）『無』是天地開始的狀態，『有』是萬物產生的根源。要經常保持無慾的狀態，才能觀察到道的玄妙；經常保持有欲的狀態，才能觀察到道的端倪。孔子說：『《易經》沒有思慮，沒有作為，寂靜不動。』寂靜不動就是虛無寂滅，虛無寂滅之中蘊含著一切萬法，感應而通達的時候，產生一切萬法。如此至妙的道理，如果不是天下最神妙的人，誰能理解呢？《禮記》說：『無為而萬物自然成就，這是天道。』子思說：『上天的執行，沒有聲音，沒有氣味。』三教聖賢的主旨，都是真常寂滅，真空不空，最初沒有絲毫差異。佛說以『生滅滅已，寂滅為樂』，是爲了使人空掉虛妄的情感。這正是所謂的『人慾減少一分，天理增長一分』，哪裡是教人斷絕天理而進入枯木死灰的狀態呢？要知道天地人物以及萬物，都具有真常寂滅的道理，最初沒有間隔，只是愚蠢的人不覺悟，把它叫做遊魂，實在可悲啊！朱熹讀佛書，大概只看到了破斥凡夫的方便之語吧？難道是不認識虛無寂滅是萬有的根源嗎？難道是不認識三教聖賢的主旨都是真常寂滅的道理嗎？難道是自己欺騙自己的內心，特別用曲解的說法來疑惑誤導後來的學習者嗎？所以厭惡佛老為虛無寂滅的教義，他脫離大道，難道是小事嗎？佛法自從漢明帝永平十年傳入中國以來，英明的君主和賢士沒有不推崇它為大道之學的，到了後世的朱熹，厭惡它為虛無寂滅的教義。那麼朱熹所厭惡的，果真恰當嗎？朱熹的見識能超過東漢三國的人物嗎？能超過晉宋齊梁陳南北朝的人物嗎？能超過隋唐五代的人物嗎？能超過盛宋遼金的人物嗎？《太誓》說：『上天所視，就是我們人民所視；上天所聽，就是我們人民所聽。』所以孔子說：『我聽從多數人的意見。』沒有聽說過聽從一個人的偏見的。《朱熹》用偏頗的意見排斥佛教，是什麼見解呢？我今天只提出大意，發覺人心，請自己裁決，應該能夠領悟的！（提問者）說：『中啊，我不敏，聽了老師的話，胸中好像豁然開朗。』

【English Translation】 English version: The Buddha's prophecy to Lao Tzu states: 'The Dao (the Way), that can be spoken of is not the constant Dao; the name that can be named is not the constant name.' 'Non-being' is the beginning of Heaven and Earth; 'Being' is the mother of all things. Constantly be without desire, in order to observe its subtlety; constantly have desire, in order to observe its manifestations. Confucius said: 'The Book of Changes has no thought, no action; it is still and unmoving.' Stillness and immobility are emptiness and extinction. Within emptiness and extinction are contained all dharmas (teachings, laws, phenomena); when stimulated and connected, all dharmas are born. Such a subtle principle, if it is not the most divine in the world, who can understand it? The Book of Rites says: 'Acting without action, and things are accomplished; this is the way of Heaven.' Zisi (Confucius' grandson) said: 'The operation of Heaven has no sound, no smell.' The essence of the teachings of the three sages (Confucius, Lao Tzu, and the Buddha) is all true, constant, and extinguished; true emptiness is not empty; there is no difference from the beginning. The Buddha's teaching of 'Nirvana (extinction of suffering) is bliss' is to empty out deluded emotions. This is precisely what is meant by 'As human desires decrease by one part, heavenly principles increase by one part.' How could it be teaching people to extinguish heavenly principles and enter a state of withered wood and dead ashes? Know that Heaven, Earth, people, and all things possess the principle of true, constant extinction; there is no separation from the beginning. It is only that foolish people do not realize it and call it a wandering soul, which is truly lamentable! Zhu Xi (a prominent Neo-Confucian scholar) reading Buddhist books probably only saw the expedient words to refute ordinary people, right? Could it be that he does not recognize that emptiness and extinction are the mother of all existence? Could it be that he does not recognize that the essence of the teachings of the three sages is all true, constant extinction? Could it be that he is deceiving his own heart, using distorted explanations to confuse and mislead later learners? Therefore, he dislikes Buddhism and Taoism as teachings of emptiness and extinction; his departure from the Great Way is no small matter! Since Buddhism entered China in the tenth year of Yongping (era name of Emperor Ming of Han dynasty), enlightened rulers and virtuous scholars have all revered it as a great learning. But in later generations, Zhu Xi disliked it as a teaching of emptiness and extinction. Then, is what Zhu Xi dislikes truly appropriate? Can Zhu Xi's knowledge surpass the figures of the Eastern Han and Three Kingdoms periods? Can it surpass the figures of the Jin, Song, Qi, Liang, Chen, and Northern and Southern Dynasties? Can it surpass the figures of the Sui, Tang, and Five Dynasties? Can it surpass the figures of the prosperous Song, Liao, and Jin dynasties? The Tai Shi (a chapter in the Book of Documents) says: 'What Heaven sees, is what our people see; what Heaven hears, is what our people hear.' Therefore, Confucius said: 'I follow the opinions of the majority.' I have not heard of following the biased opinion of one person. Zhu Xi's biased rejection of Buddhism, what is his view? Today, I only raise the main points to awaken people's hearts; please judge for yourselves, and you should be able to understand! The questioner said: 'Oh, I am not clever, but after hearing the teacher's words, my heart feels as if it has suddenly opened up.'

矣。

辨明鬼神情狀　四一

太原曰橫渠謂鬼神二氣之良能程子謂鬼神造化之跡晦庵謂鬼神氣之屈伸三人之說皆是一氣之造化也此言實否空谷曰夫此一氣包羅天地初無缺少充塞天地只此一氣更無兩個一氣曰陽曰陰者只是此一氣展縮而得名也鬼神既只是此一氣則盡天地間只是一氣故也然則何故有天神乎地祇乎五嶽之神乎四瀆之神乎山川之神乎社稷之神乎無祀鬼神乎歷代封禪乎古今祭祀乎鬼神如是之多也較夫三人之說則不侔矣禮記曰太皞為春帝勾芒為神炎帝為夏帝祝融為神少皞為秋帝辱收為神顓頊為冬帝玄冥為神若據三人所謂二氣良能造化之跡氣之屈伸然則何必太皞等為四時之帝乎何必勾芒等為四時之神乎關尹子曰鬼者人死曰變中庸子曰鬼神之為其德盛矣乎楊子曰天地神明不測者也皆與三人之說大不侔矣晦庵謂死者形朽滅神飄散泯然無跡然則太皞等以何為四時之帝乎勾芒等以何為四時之神乎此又不侔之極也理學類編有問人死魂魄便散否晦庵答曰散矣又問子孫祭祀卻有感格如何晦庵答曰子孫是祖先之氣所以感格若據晦庵之說則祭五嶽四瀆山川社稷無祀鬼神者既非其子孫皆無感格耶嗚呼姜源踏人跡而生后稷簡狄吞鳥卵而生殷契伊尹生於空桑志公生於鷹巢是誰之氣耶以誰為祖先耶晦庵又曰死則氣散泯然無跡有記生者

【現代漢語翻譯】辨明鬼神情狀四一

太原的橫渠（張載的字）說鬼神是二氣（陰陽二氣）的良能，程子（程頤或程顥）說鬼神是造化的痕跡，晦庵（朱熹的號）說鬼神是氣的屈伸。三人的說法都是一氣的造化。這種說法確實如此嗎？空谷說，這一氣包羅天地，最初沒有缺少，充塞天地，只有這一氣，更沒有兩個。一氣被稱為陽或陰，只是這一氣伸展或收縮而得名。鬼神既然只是這一氣，那麼盡天地間就只有一氣。既然如此，為什麼會有天神、地祇、五嶽之神、四瀆之神、山川之神、社稷之神、無祀鬼神、歷代封禪、古今祭祀呢？鬼神如此之多，與三人的說法就不相同了。《禮記》說，太皞（東方之神）為春帝，勾芒（春神）為神；炎帝（南方之神）為夏帝，祝融（夏神）為神；少皞（西方之神）為秋帝，辱收（秋神）為神；顓頊（北方之神）為冬帝，玄冥（冬神）為神。如果按照三人所說的二氣良能、造化之跡、氣的屈伸，那麼何必太皞等為四時之帝呢？何必勾芒等為四時之神呢？關尹子說，鬼是人死後的變化；中庸子說，鬼神的德行是多麼盛大啊！楊子說，天地神明是不可測度的。這些都與三人的說法大不相同。晦庵說，死者形體朽壞滅亡，神氣飄散泯滅，沒有痕跡。既然如此，那麼太皞等以什麼為四時之帝呢？勾芒等以什麼為四時之神呢？這又是極大的不同。《理學類編》有問人死後魂魄便散了嗎？晦庵回答說，散了。又問子孫祭祀卻有感應，這是為什麼呢？晦庵回答說，子孫是祖先之氣，所以有感應。如果按照晦庵的說法，那麼祭祀五嶽、四瀆、山川、社稷、無祀鬼神的人，既然不是他們的子孫，就都沒有感應了嗎？唉！姜源踏著巨人的腳印而生下後稷（周朝的始祖），簡狄吞下鳥卵而生下殷契（商朝的始祖），伊尹生於空桑，志公生於鷹巢，這是誰的氣呢？以誰為祖先呢？晦庵又說，死後氣散泯滅，沒有痕跡，有記載生者的矣。

【English Translation】 Distinguishing the States of Ghosts and Spirits 41

Taiyuan's Hengqu (Zhang Zai's courtesy name) said that ghosts and spirits are the 'liang neng' (inherent capabilities) of the two 'qi' (yin and yang). Master Cheng (Cheng Yi or Cheng Hao) said that ghosts and spirits are traces of creation. Huian (Zhu Xi's pseudonym) said that ghosts and spirits are the contraction and expansion of 'qi'. The three men's statements all refer to the creation of one 'qi'. Is this statement really true? Konggu said, this one 'qi' encompasses heaven and earth, initially without lack, filling heaven and earth. There is only this one 'qi', and no two. The one 'qi' called 'yang' or 'yin' is merely named from the stretching or shrinking of this one 'qi'. Since ghosts and spirits are just this one 'qi', then throughout heaven and earth there is only one 'qi'. If so, why are there heavenly gods, earthly deities, gods of the Five Peaks, gods of the Four Rivers, gods of mountains and rivers, gods of the soil and grain, unsacrificed ghosts and spirits, imperial Feng and Shan sacrifices throughout the dynasties, and ancient and modern sacrifices? There are so many ghosts and spirits, which is different from the three men's statements. The 'Book of Rites' says that Tai Hao (god of the east) is the emperor of spring, and Gou Mang (god of spring) is the god; Yan Di (god of the south) is the emperor of summer, and Zhu Rong (god of summer) is the god; Shao Hao (god of the west) is the emperor of autumn, and Ru Shou (god of autumn) is the god; Zhuan Xu (god of the north) is the emperor of winter, and Xuan Ming (god of winter) is the god. If according to the three men's so-called 'liang neng' of the two 'qi', traces of creation, and the contraction and expansion of 'qi', then why must Tai Hao and others be the emperors of the four seasons? Why must Gou Mang and others be the gods of the four seasons? Guan Yinzi said that a ghost is a transformation after a person dies; Zhong Yongzi said, how great is the virtue of ghosts and spirits! Yangzi said that the gods of heaven and earth are immeasurable. These are all very different from the three men's statements. Huian said that the body of the dead decays and perishes, and the spirit scatters and disappears without a trace. If so, then what do Tai Hao and others use to be the emperors of the four seasons? What do Gou Mang and others use to be the gods of the four seasons? This is another extreme difference. The 'Classified Compilation of Neo-Confucianism' asks whether the soul and spirit scatter after a person dies? Huian replied that they scatter. It also asks why descendants' sacrifices have a response? Huian replied that descendants are the 'qi' of their ancestors, so there is a response. If according to Huian's statement, then those who sacrifice to the Five Peaks, the Four Rivers, the mountains and rivers, the soil and grain, and the unsacrificed ghosts and spirits, since they are not their descendants, would there be no response? Alas! Jiang Yuan stepped on the footprint of a giant and gave birth to Hou Ji (ancestor of the Zhou dynasty), Jian Di swallowed a bird's egg and gave birth to Yin Qi (ancestor of the Shang dynasty), Yi Yin was born in Kongsang, and Zhi Gong was born in an eagle's nest. Whose 'qi' is this? Who is taken as the ancestor? Huian also said that after death, the 'qi' scatters and disappears without a trace, and there are records of those who are born. 矣.

是偶然聚得不散又去湊著那生氣亦能再生既謂形朽滅神飄散泯然無跡何物湊著生氣而再生乎此等語言晦庵自相矛盾莫能解釋也禮記曰鷹化為鳩雀化為蛤至於蒙求等書鮑靚記井羊怙識環等事皆與晦庵極相違戾從文正公與諸經史則悖晦庵從晦庵則悖文正公與諸經史令人疑惑從何而得定理於戲此事洞明始得抵當安可世間之心猜疑而說也爭如孔子曰未能事人焉能事鬼未知生焉知死一句推開卻無過咎理學類編張程晦庵等皆屑屑然以孔子原始反終推而廣之以論鬼神此又事極計生也大凡事務不知則已何苦欲沽虛譽強而言之縛住後學迷塞其心不復求明也悲哉。

辨明天誅雷擊　四二

太原曰宋人謂雷擊者陰陽相激偶爾觸死非特然也此說何如空谷曰驚蟄之後二陰在上四陽在下芒種之後五陽在上一陰在下施陰陽相激雷雨交作則合時時相激雷雨不停何故晴雨間然耶當知二氣交運如轆轤之輪互為高下若相激則安能發育萬物乎日月星辰風雲雷雨皆天地體用各有天神主之應時不忒故有祭天享地之理風雨均調蒼生善業所感不調時惡業所感非上天無慈心也言雷擊者永樂二十二年臺州天封寺維那士弘為雷打死頃焉復甦之自言死去見諸天神教誡曰汝先世為巡檢曲罪一夫柱罹極刑汝能奉佛故未償其命後世為住持僧將常住銅錢潛埋三窖死後遂湮沒之

【現代漢語翻譯】現代漢語譯本：

說是因為偶然聚合而不會消散，又去湊合那生氣，也能再生。既然說形體朽壞滅亡，神識飄散泯滅無跡，那麼是什麼東西湊合生氣而再生的呢？這種說法，朱熹（晦庵）自相矛盾，無法解釋。《禮記》說鷹變化為鳩，雀變化為蛤，至於《蒙求》等書，鮑靚記載井中出現羊，怙識環等事，都與朱熹的說法極其違背。如果遵從范仲淹（文正公）與諸經史，就違背朱熹；如果遵從朱熹，就違背范仲淹與諸經史，令人疑惑，從哪裡才能得到定論呢？唉！這件事只有徹底明白才能應對，怎麼可以用世俗之心去猜疑而妄加評論呢？不如孔子所說『未能事人，焉能事鬼？未知生，焉知死？』一句推開，就沒有過錯。理學類編中，張載、程頤、朱熹等人，都小心翼翼地將孔子『原始反終』的說法推而廣之，用來論述鬼神，這又是事情到了極點才想出的辦法。大凡事務，不知道就算了，何苦要沽名釣譽，勉強而言，束縛後學，矇蔽他們的心，不再尋求明白呢？可悲啊。

辨明天誅雷擊四二

太原人說，宋朝人認為雷擊是陰陽相激，偶然觸碰而死，不是特別安排的。這種說法如何？空谷回答說，驚蟄之後，二陰在上，四陽在下；芒種之後，五陽在上一陰在下。如果說是陰陽相激，雷雨交作，那還說得過去，如果時時相激，雷雨不停，又怎麼解釋晴雨交替出現呢？應當知道，二氣交運，如同轆轤的輪子，互相高低。如果只是相激，又怎麼能發育萬物呢？日月星辰、風雲雷雨，都是天地本體的功用，各有天神主管，應時而無差錯，所以有祭天享地的道理。風雨調和，是蒼生善業所感；不調和，是惡業所感，不是上天沒有慈悲心。說到雷擊，永樂二十二年，臺州天封寺的維那士弘被雷打死，不久又甦醒過來，自己說死去後見到諸天神教誡他說：『你前世做巡檢時，冤枉處死了一個百姓，本應遭受極刑。你因為能奉佛，所以沒有償還那條命。後世做住持僧時，將常住的銅錢偷偷埋了三個窖，死後就湮沒了。』 English version:

It is said that it is an accidental gathering that does not disperse, and it also goes to gather that life force, and can be reborn. Since it is said that the form decays and perishes, and the spirit scatters and disappears without a trace, then what gathers the life force to be reborn? This kind of statement is self-contradictory by Zhu Xi (Huian), and cannot be explained. The Book of Rites says that the hawk transforms into a dove, and the sparrow transforms into a clam. As for books such as Mengqiu, Bao Liang recorded the appearance of sheep in the well, and the events of Hu Shi Huan, etc., all of which are extremely contrary to Zhu Xi's statement. If you follow Fan Zhongyan (Wenzheng Gong) and the various classics and histories, you will violate Zhu Xi; if you follow Zhu Xi, you will violate Fan Zhongyan and the various classics and histories, which is confusing. Where can you get a conclusion? Alas! Only by thoroughly understanding this matter can we deal with it. How can we speculate with worldly minds and make arbitrary comments? It is better to push away Confucius's saying, 'If you cannot serve people, how can you serve ghosts? If you do not know life, how can you know death?' and there will be no fault. In the Compilation of Neo-Confucianism, Zhang Zai, Cheng Yi, Zhu Xi and others carefully extended Confucius's saying of 'tracing back to the origin and returning to the end' to discuss ghosts and gods. This is also a method devised when things have reached their limit. In general, if you don't know something, just leave it alone. Why bother to seek fame and reputation, force yourself to speak, bind later scholars, and obscure their minds, so that they no longer seek clarity? How sad!

Distinguishing Heavenly Punishment and Lightning Strikes Four Two

A person from Taiyuan said that the people of the Song Dynasty believed that lightning strikes were caused by the interaction of yin and yang, accidentally touching and dying, not specially arranged. What about this statement? Konggu replied, after the Awakening of Insects, the two yin are above and the four yang are below; after the Grain in Ear, the five yang are above and the one yin is below. If it is said that yin and yang interact, and thunder and rain occur together, that is understandable. But if they interact all the time, and the thunder and rain do not stop, how can we explain the alternation of sunny and rainy weather? It should be known that the interaction of the two qi is like the wheel of a pulley, mutually high and low. If they only interact, how can they nurture all things? The sun, moon, stars, wind, clouds, thunder, and rain are all the functions of the essence of heaven and earth, each governed by heavenly gods, responding to the time without error, so there is the principle of offering sacrifices to heaven and enjoying the earth. Harmonious wind and rain are felt by the good karma of all living beings; disharmony is felt by evil karma, not because heaven has no compassion. Speaking of lightning strikes, in the twenty-second year of Yongle, Shi Hong, the Vina of Tianfeng Temple in Taizhou, was struck to death by lightning, and soon woke up again. He himself said that after his death, he saw the heavenly gods admonishing him: 'In your previous life, when you were a patrol officer, you wrongly executed a commoner, and you should have suffered the death penalty. Because you were able to worship the Buddha, you did not repay that life. In your later life, when you were the abbot monk, you secretly buried the copper coins of the monastery in three cellars, and after your death, you were submerged.'

【English Translation】 English version:

It is said that it is an accidental gathering that does not disperse, and it also goes to gather that life force, and can be reborn. Since it is said that the form decays and perishes, and the spirit scatters and disappears without a trace, then what gathers the life force to be reborn? This kind of statement is self-contradictory by Zhu Xi ('Huian'), and cannot be explained. The Book of Rites says that the hawk transforms into a dove, and the sparrow transforms into a clam. As for books such as Mengqiu, Bao Liang recorded the appearance of sheep in the well, and the events of Hu Shi Huan, etc., all of which are extremely contrary to Zhu Xi's statement. If you follow Fan Zhongyan ('Wenzheng Gong') and the various classics and histories, you will violate Zhu Xi; if you follow Zhu Xi, you will violate Fan Zhongyan and the various classics and histories, which is confusing. Where can you get a conclusion? Alas! Only by thoroughly understanding this matter can we deal with it. How can we speculate with worldly minds and make arbitrary comments? It is better to push away Confucius's saying, 'If you cannot serve people, how can you serve ghosts? If you do not know life, how can you know death?' and there will be no fault. In the Compilation of Neo-Confucianism, Zhang Zai, Cheng Yi, Zhu Xi and others carefully extended Confucius's saying of 'tracing back to the origin and returning to the end' to discuss ghosts and gods. This is also a method devised when things have reached their limit. In general, if you don't know something, just leave it alone. Why bother to seek fame and reputation, force yourself to speak, bind later scholars, and obscure their minds, so that they no longer seek clarity? How sad!

Distinguishing Heavenly Punishment and Lightning Strikes Four Two

A person from Taiyuan said that the people of the Song Dynasty believed that lightning strikes were caused by the interaction of yin and yang, accidentally touching and dying, not specially arranged. What about this statement? Konggu replied, after the Awakening of Insects, the two yin are above and the four yang are below; after the Grain in Ear, the five yang are above and the one yin is below. If it is said that yin and yang interact, and thunder and rain occur together, that is understandable. But if they interact all the time, and the thunder and rain do not stop, how can we explain the alternation of sunny and rainy weather? It should be known that the interaction of the two qi is like the wheel of a pulley, mutually high and low. If they only interact, how can they nurture all things? The sun, moon, stars, wind, clouds, thunder, and rain are all the functions of the essence of heaven and earth, each governed by heavenly gods, responding to the time without error, so there is the principle of offering sacrifices to heaven and enjoying the earth. Harmonious wind and rain are felt by the good karma of all living beings; disharmony is felt by evil karma, not because heaven has no compassion. Speaking of lightning strikes, in the twenty-second year of Yongle, Shi Hong, the Vina of Tianfeng Temple in Taizhou, was struck to death by lightning, and soon woke up again. He himself said that after his death, he saw the heavenly gods admonishing him: 'In your previous life, when you were a patrol officer, you wrongly executed a commoner, and you should have suffered the death penalty. Because you were able to worship the Buddha, you did not repay that life. In your later life, when you were the abbot monk, you secretly buried the copper coins of the monastery in three cellars, and after your death, you were submerged.'

二世罪故今誅唯今世奉觀音大士至誠姑存之後至宣德二年溺水而死浙右有人印造佛天三界紙馬開張店業店屋楣間平鋪閣板作臥室于閣上一夜觸翻尿器淋漓污馬仍將此馬曬乾賣之本年從店中提出此人雷打死於門前又一貧家夫婦二人有絕糧忍餓之患夫攜一鵝入市鬻之得米二斗饑苦迫甚以二升沽酒飲之回至中途醉臥于地被人竊去其米及醒慞惶歸家妻知之不勝哀苦夫乃投水而死妻曰夫既死矣我何存之亦投水而死明日天雷打死一男子擲置於二尸之旁書其背云竊其米者此人也松江有人為雷打死書其背云十年前與一婦人入寺登塔第二層行淫故誅湖州一女子雨中見諸官吏至門前唯二人入其家如世所𦘕天兵之狀擒女之兄雷打死於門前始知官吏是天神也亦有雷打死者家人以尸著衣明日復雷剝去其衣亦有以尸置於棺中明日復雷揭去棺蓋如是顯驗者往古來今每年有之不復多引此數端目擊耳聞者恐辱其家人故不言其姓名夫是為天誅也亦有蜈蚣狐貍蛇鼠精怪木與器物附托為妖者雷必打之豈是陰陰相激偶爾觸死乎易曰震雷虩虩象曰洊雷震君子以恐懼修省蓋言畏天譴故修省補過也宋人教人不信雷誅深悖易經不懼天地未進其善先喪其德惜乎後人不肯展開大見識照明事法之理唯拘拘然死於宋人之言爾宋人非唯臆說其雷其悖佛過患極甚文中子用孔孟之學著書卻

敬佛法宋人用佛法著書卻排佛法欲令後學不看佛書庶不識其用佛法著書所以然也宋人于佛法中所得者如以一毫醮海所得極少以此極少之水令後學取足受用不復入海教壞人心違悖佛法失於大善過莫大焉。

君臣名儒學佛　四三

太原曰師謂佛法利益世人不知有何利益空谷曰參禪悟道者得明心見姓之益窮究經教者得明通玄旨之益依法修行者得漸人菩提之益持戒唸佛者得生凈土之益持戒禪定者得生天上之益歸依信受者得善根福慧之益善心敬佛者得善因福果之益依信不作惡者得不煩刑法之益佛法行於世間得陰翊。

皇度之益曰然雖如是利益吾儒有誰學之曰不但儒者所學聖主明君亦學之太原曰乞師明矣空谷曰若說古今學佛者不可勝數今以簡略言之。

唐太宗篤志尚佛迨無加矣玄奘法師沒世之日高宗顧左右曰朕失國寶矣輟朝三日若謂二帝泥於佛法然則房玄齡杜如晦魏徴虞世南褚遂良李靖董常諸公何不力諫蓋為君聖臣賢咸知佛法正大之道其有補於政化善利於人所以同遵尚也凡造寺譯經所有記序若非御製則系房杜魏虞褚作其文章之謹嚴敬佛之誠篤可謂至矣玄宗肅宗代宗宣宗尚佛尤甚代宗指南陽忠國師曰國中無寶此僧乃國寶也宋朝太祖太宗真宗仁宗諸聖尚佛其尤甚焉上古歷代明君敬佛尤甚於此隋文稽顙曇延梁武

【現代漢語翻譯】現代漢語譯本：有人敬重佛法，宋朝人卻用佛法來寫書，反而排斥佛法，想讓後世學子不看佛書，以為這樣就不會知道用佛法來寫書的道理。宋朝人從佛法中得到的，就像用一根毫毛蘸取大海中的水，所得極少。卻想用這極少的水讓後世學子取用，以為足夠，不再入大海求取。這種做法是教壞人心，違背佛法，喪失了大善，過錯沒有比這更大的了。

君王、大臣、名士學習佛法四之三

太原問道：『老師說佛法利益世人，不知有什麼利益？』空谷回答說：『參禪悟道的人，能得到明心見性的利益；窮究經教的人，能得到明白通達玄妙旨意的利益；依法修行的人，能得到逐漸進入菩提（Bodhi，覺悟）的利益；持戒唸佛的人，能得到往生凈土的利益；持戒修禪定的人，能得到往生天上的利益；歸依信受佛法的人，能得到增長善根福慧的利益；心懷善念敬重佛的人，能得到善因福果的利益；依靠信仰而不作惡的人，能得到不被刑法制裁的利益。佛法在世間流行，能暗中輔助皇家的統治。』

太原說：『確實如此，雖然有這些利益，我們儒家有誰學習呢？』空谷說：『不只是儒家學者學習，聖明的君主也學習佛法。』太原說：『請老師詳細說明。』空谷說：『如果說古今學習佛法的人，數不勝數，現在我簡略地說一說。

唐太宗（Tang Taizong）一心崇尚佛法，無人能及。玄奘法師（Xuanzang）圓寂之日，高宗（Gaozong）對左右說：『朕失去了國寶啊！』於是停止朝政三天。如果說二帝是沉溺於佛法，那麼房玄齡（Fang Xuanling）、杜如晦（Du Ruhui）、魏徴（Wei Zheng）、虞世南（Yu Shinan）、褚遂良（Chu Suiliang）、李靖（Li Jing）、董常（Dong Chang）等諸位大臣為什麼不極力勸諫呢？這是因為君王聖明，臣子賢能，都明白佛法是正大之道，能夠輔助政教，有利於人民，所以一同遵從和崇尚佛法。凡是建造寺廟、翻譯佛經，所有的碑記序文，如果不是皇帝親自撰寫，就是房玄齡、杜如晦、魏徴、虞世南、褚遂良等人所作。他們的文章嚴謹，敬佛之心真誠，可謂至極。玄宗（Xuanzong）、肅宗（Suzong）、代宗（Daizong）、宣宗（Xuanzong）崇尚佛法尤其厲害。代宗稱南陽忠國師（Nanyang Zhong Guoshi）說：『國中沒有寶物，這位僧人就是國寶啊！』宋朝的太祖（Taizu）、太宗（Taizong）、真宗（Zhenzong）、仁宗（Renzong）等聖上崇尚佛法，更加厲害。上古歷代的明君敬重佛法，比這還要厲害。隋文帝（Sui Wendi）稽首曇延（Tanyan），梁武帝（Liang Wudi）。』

【English Translation】 English version: Some people respect the Buddha Dharma, but the people of the Song Dynasty used the Buddha Dharma to write books, yet rejected the Buddha Dharma, wanting later scholars not to read Buddhist books, thinking that this way they would not know the reason for using the Buddha Dharma to write books. What the people of the Song Dynasty gained from the Buddha Dharma was like dipping a hair into the ocean, gaining very little. Yet they wanted to use this very little water for later scholars to draw from, thinking it was enough, and no longer enter the ocean to seek it. This practice is to corrupt people's hearts, violate the Buddha Dharma, and lose great goodness, and there is no greater fault than this.

Kings, Ministers, and Famous Scholars Studying the Buddha Dharma Four of Three

Taiyuan asked: 'Teacher, you say that the Buddha Dharma benefits the world, but I don't know what benefits there are?' Konggu replied: 'Those who practice Chan (Zen) and attain enlightenment gain the benefit of clarifying the mind and seeing the nature; those who thoroughly study the scriptures gain the benefit of understanding and penetrating the profound meaning; those who practice according to the Dharma gain the benefit of gradually entering Bodhi (覺悟, enlightenment); those who uphold the precepts and recite the Buddha's name gain the benefit of being reborn in the Pure Land; those who uphold the precepts and practice meditation gain the benefit of being reborn in the heavens; those who take refuge in and believe in the Buddha Dharma gain the benefit of increasing good roots, blessings, and wisdom; those who have good intentions and respect the Buddha gain the benefit of good causes and good results; those who rely on faith and do not do evil gain the benefit of not being punished by the law. The Buddha Dharma prevailing in the world can secretly assist the imperial rule.'

Taiyuan said: 'Indeed, although there are these benefits, who among us Confucians studies it?' Konggu said: 'Not only Confucian scholars study it, but also wise rulers study the Buddha Dharma.' Taiyuan said: 'Please explain in detail, Teacher.' Konggu said: 'If we talk about the people who have studied the Buddha Dharma throughout history, they are countless. Now I will briefly say a few words.

Emperor Taizong of Tang (Tang Taizong) wholeheartedly revered the Buddha Dharma, and no one could surpass him. On the day that Dharma Master Xuanzang (Xuanzang) passed away, Emperor Gaozong (Gaozong) said to those around him: 'I have lost a national treasure!' Therefore, he suspended court for three days. If it is said that the two emperors were immersed in the Buddha Dharma, then why did ministers such as Fang Xuanling (Fang Xuanling), Du Ruhui (Du Ruhui), Wei Zheng (Wei Zheng), Yu Shinan (Yu Shinan), Chu Suiliang (Chu Suiliang), Li Jing (Li Jing), and Dong Chang (Dong Chang) not strongly advise against it? This is because the ruler was wise and the ministers were virtuous, and they all understood that the Buddha Dharma is the great and upright path, which can assist in governance and benefit the people, so they all followed and revered the Buddha Dharma. All the inscriptions and prefaces for the construction of temples and the translation of scriptures were either written by the emperor himself or by Fang Xuanling, Du Ruhui, Wei Zheng, Yu Shinan, Chu Suiliang, and others. Their articles were rigorous, and their reverence for the Buddha was sincere, which can be said to be the ultimate. Emperors Xuanzong (Xuanzong), Suzong (Suzong), Daizong (Daizong), and Xuanzong (Xuanzong) revered the Buddha Dharma even more. Emperor Daizong called Nanyang Zhong Guoshi (Nanyang Zhong Guoshi): 'There is no treasure in the country, this monk is the national treasure!' The holy emperors of the Song Dynasty, such as Taizu (Taizu), Taizong (Taizong), Zhenzong (Zhenzong), and Renzong (Renzong), revered the Buddha Dharma even more. The wise rulers of ancient times revered the Buddha Dharma even more than this. Emperor Wen of Sui (Sui Wendi) bowed to Tanyan (Tanyan), and Emperor Wu of Liang (Liang Wudi).'

投誠寶誌姚秦拜首羅什齊主師崇上統符堅禮敬道安晉主䖍恭慧遠嗚呼古今聖主尚乃誠信歸佛況吾輩乎相國韓公琦侍郎歐陽修張端明秘書關彥長章表民員外郎陳舜俞等未讀佛書未知敬佛逮乎明教嵩禪師並鐔津集一出無不斂衽迭稱讚曰不意僧中有此郎非唯空宗通亦乃文格高良史之筆大公之道也諸公自此敬佛後有好佛之甚者禮曰雖有嘉餚弗食不知其旨雖有至道弗學不知其善是故學然後知不足教然後知困知不足然後能自反也知困然後能自強也豈不其然乎自晉以來謝安石才德之量經綸之手孰能加焉王羲之識量高古才思逸群孰能加焉陶淵明性情之正去住之高孰能加焉謝靈運風規瀟灑文章之精孰能加焉崔公群相天下而天下賢之孰能加焉衡陽龐蘊識見之高道學之勝孰能加焉裴晉公樹大勛業著于盛唐孰能加焉顏魯公具大節義文章書法孰能加焉相國裴公文章之古道學之至孰能加焉二蘇子黃山谷儒學之至禪學之勝孰能加焉陳忠肅公道學致事高識美德孰能加焉學士王日休博學智識高明正大孰能加焉未暇廣而論之略言此諸名賢篤志尚佛天下孰不知之此諸名賢道德明敏豈不逮于晦庵乎豈不逮於後世排佛之人乎蓋為意誠心正公而無私重於佛聖人之至道也晦庵多注書故後學敬之矧不識其心病故不擇其言皆從其說也。

儒宗參究禪宗　四四

【現代漢語翻譯】現代漢語譯本：投誠寶誌（南北朝時期高僧）使姚秦（十六國之一）拜首，羅什（鳩摩羅什，著名佛經翻譯家）是齊主（姚秦君主）的老師，符堅（前秦君主）崇尚道安（東晉高僧），並禮敬他，晉主（東晉君主）虔誠恭敬慧遠（東晉高僧）。嗚呼！古今聖明的君主尚且如此誠信地歸依佛法，更何況我們這些後輩呢？相國韓琦、侍郎歐陽修、張端明、秘書關彥長、章表民員外郎陳舜俞等人，未曾讀過佛書，所以不知道敬佛。等到明教嵩禪師的《鐔津集》一出，沒有不斂衽（整理衣襟表示尊敬）並交口稱讚的，說：『沒想到僧人中有這樣的人才，不僅精通空宗（佛教宗派之一），而且文章格調高雅，堪比良史的筆法，秉持大公之道啊！』諸位從此敬重佛法，後來有好佛法到極點的。禮記上說：『即使有美味的佳餚，不品嚐就不知道它的美味；即使有最高的道理，不學習就不知道它的好處。』所以學習然後才知道自己的不足，教導然後才知道自己的困惑。知道不足然後才能反省自己，知道困惑然後才能自強不息。難道不是這樣嗎？自東晉以來，謝安石的才德和經世之才，誰能超過他呢？王羲之的見識和高古的才思，誰能超過他呢？陶淵明的性情正直和隱居的高尚，誰能超過他呢？謝靈運的風度瀟灑和文章的精妙，誰能超過他呢？崔群做宰相而天下人都認為他賢能，誰能超過他呢？衡陽龐蘊的見識高超和道學精深，誰能超過他呢？裴晉公建立了偉大的功勛，名垂盛唐，誰能超過他呢？顏魯公具備偉大的節義，文章和書法都堪稱典範，誰能超過他呢？相國裴公的文章古樸，道學精深，誰能超過他呢？蘇軾和蘇轍兄弟，以及黃庭堅的儒學精深和禪學造詣，誰能超過他們呢？陳忠肅公的道學、為官和高尚的見識與美德，誰能超過他呢？學士王日休的博學和智識高明、正直偉大，誰能超過他呢？沒有時間廣泛地論述，簡單地說說這些名賢，他們都篤志崇尚佛法，天下誰不知道呢？這些名賢的道德明敏，難道不如朱熹嗎？難道不如後世那些排斥佛法的人嗎？大概是因為他們意誠心正，公正無私，所以才重視佛法和聖人的至高道理。朱熹註釋了很多書籍，所以後來的學者敬重他，更何況不認識他的心病，所以不選擇他的言論，都聽從他的說法呢？

儒宗參究禪宗四四

【English Translation】 English version: Baozhi (a prominent monk in the Southern and Northern Dynasties) persuaded Yao Qin (one of the Sixteen Kingdoms) to bow their heads. Kumarajiva (a famous translator of Buddhist scriptures) was the teacher of the Qi ruler (the ruler of Yao Qin). Fu Jian (the ruler of Former Qin) admired and revered Dao'an (an eminent monk of the Eastern Jin Dynasty). The Jin ruler (the ruler of the Eastern Jin Dynasty) piously respected Huiyuan (an eminent monk of the Eastern Jin Dynasty). Alas! Even wise rulers of the past and present sincerely turned to Buddhism, how much more should we, their descendants? Chancellor Han Qi, Vice Minister Ouyang Xiu, Zhang Duanming, Secretary Guan Yanchang, and Chen Shunyu, an official of the Ministry of Personnel, had not read Buddhist books and therefore did not know how to respect Buddhism. But when Master Mingjiao Song's 'Canjin Collection' came out, everyone straightened their robes (a gesture of respect) and praised it, saying, 'We did not expect such talent among monks. He is not only proficient in the emptiness school (a Buddhist school), but also his writing style is elegant, comparable to the writing of a good historian, upholding the principle of impartiality!' From then on, they respected Buddhism, and some even became extremely devoted to it. The Book of Rites says, 'Even if there is delicious food, you will not know its taste if you do not eat it; even if there is the highest truth, you will not know its goodness if you do not learn it.' Therefore, learning allows you to know your shortcomings, and teaching allows you to know your confusion. Knowing your shortcomings allows you to reflect on yourself, and knowing your confusion allows you to strengthen yourself. Is it not so? Since the Eastern Jin Dynasty, who could surpass Xie Anshi in talent and statesmanship? Who could surpass Wang Xizhi in insight and lofty talent? Who could surpass Tao Yuanming in integrity and noble reclusion? Who could surpass Xie Lingyun in elegant demeanor and exquisite writing? Who could surpass Cui Qun, who was considered virtuous by all when he was prime minister? Who could surpass Pang Yun of Hengyang in profound insight and mastery of Taoist learning? Who could surpass Duke Pei of Jin, who established great achievements and was renowned in the Tang Dynasty? Who could surpass Yan Lugong in great integrity, writing, and calligraphy? Who could surpass Chancellor Duke Pei in ancient writing and profound Taoist learning? Who could surpass the Su brothers (Su Shi and Su Zhe) and Huang Tingjian in Confucian learning and Zen Buddhist attainment? Who could surpass Chen Zhongsu in Taoist learning, official service, and noble insight and virtue? Who could surpass Scholar Wang Rixiu in erudition, intelligence, and uprightness? There is no time to discuss it extensively, but let me briefly mention these famous figures who were devoted to Buddhism, which everyone knows. Are these famous figures, with their moral clarity and intelligence, not superior to Zhu Xi (Hui'an)? Are they not superior to those who reject Buddhism in later generations? It is probably because they were sincere, upright, just, and selfless that they valued Buddhism and the supreme teachings of the sages. Zhu Xi annotated many books, so later scholars respected him, especially since they did not recognize his flaws and therefore did not question his words, but followed his teachings.

Confucian Scholars Investigating Zen Buddhism, Section 44

太原曰吾儒得道學者有幾人乎空谷曰真儒學禪得道者不可知計略言數人向子乎。

國一禪師以道學傳於壽涯禪師涯傳麻衣衣傳陳摶摶傳種放放傳穆修修傳李挺之李傳康節邵子也穆修又以所傳太極圖授于濂溪周子已而周子扣問東林總禪師太極圖之深旨東林為之委曲剖論周子廣東林之語而為太極圖說周子長於禪學工夫是以工夫之道過於邵子邵子長於天時歷數是以數理之道過於周子至於道學則一也初無二致曰禪宗既有大道傳授吾儒晦庵何以排之曰晦庵排佛者心病也曰所有心病乞師言之曰汝但深於佛學泛及百氏之書汝當自見亦見濂溪二程以及諸子所得道學之源流矣曰諸子所得未暇問之濂溪程子所得之自乞師言之曰備說則煩姑為略說濂溪姓周諱惇頤字茂叔舂陵人也初扣黃龍南禪師教外別傳之旨南諭濂其略曰只消向你自家屋裡打點孔子謂朝聞道夕死可矣畢竟以何為道夕死可耶顏子不改其樂所樂者何事但於此究竟久久自然有個契合處(出附章氏家譜)濂一日扣問佛印元禪師曰畢竟以何為道元曰滿目青山一任看濂擬議元呵呵笑而已濂脫然有省(出資鑒並佛印語錄后䟦)濂聞東林總禪師得竹林壽涯禪師麻衣道者二師心傳易學窮神極性由是扣之總諭濂其略曰吾佛謂實際理地即真實無妄真而無妄即誠也大哉乾元萬物資始資此實理乾道變

【現代漢語翻譯】太原問：『我們儒家得道的學者有幾人呢？』空谷回答說：『真正精通儒學又參禪得道的人數無法統計，大概來說有幾位，向子就是其中之一。』

國一禪師將道學傳給壽涯禪師，壽涯傳給麻衣，麻衣傳給陳摶（字圖南），陳摶傳給種放，種放傳給穆修，穆修傳給李挺之，李挺之傳給康節邵子（邵雍，字堯夫）。穆修又將所傳的太極圖傳授給濂溪周子（周敦頤，字茂叔）。後來，周子向東林總禪師請教太極圖的深刻含義，東林禪師為他詳細地剖析講解。周子根據東林禪師的講解寫成了《太極圖說》。周子擅長禪學功夫，因此在功夫的體悟上超過了邵子。邵子擅長天時歷數，因此在數理的理解上超過了周子。至於道學，兩人是一致的，沒有區別。』

太原問：『禪宗有大道傳授，我們儒家的晦庵（朱熹，字元晦，晚號晦庵）為什麼要排斥佛教呢？』空谷回答說：『晦庵排斥佛教，是他的心病。』太原問：『所有這些心病，請老師說說。』空谷回答說：『你只要深入研究佛學，廣泛涉獵諸子百家的書籍，你自然會明白，也會明白濂溪、二程以及諸子所得道學的源流了。』

太原問：『諸子所得的道學，暫且不問。濂溪、程子所得的道學，請老師說說。』空谷回答說：『詳細地說就太繁瑣了，姑且簡略地說。濂溪姓周，名敦頤，字茂叔，是舂陵人。當初他向黃龍南禪師請教教外別傳的宗旨，黃龍南禪師開示濂溪的大意是：『只要在你自家屋裡打點，孔子說『早晨明白了道，晚上死了都可以』，到底以什麼為道，晚上死了都可以呢？顏子不改變他的快樂，他所快樂的是什麼事呢？只要於此徹底追究，久久自然有個契合處。』（出自附章氏家譜）

濂溪有一天向佛印元禪師請教說：『到底以什麼為道？』佛印回答說：『滿目青山一任看。』濂溪有所思量，佛印呵呵一笑。濂溪豁然開悟。（出自《資鑒》並《佛印語錄后䟦》）

濂溪聽說東林總禪師得到了竹林壽涯禪師、麻衣道者兩位老師心傳的易學，窮究事物之理，探求事物之本性，因此向他請教。東林禪師開示濂溪的大意是：『我們佛教說實際理地，就是真實無妄，真而無妄就是誠。大哉乾元，萬物資始，憑藉的就是這個實理，乾道變化』

【English Translation】 Taiyuan asked: 'Among us Confucian scholars, how many have attained the Dao?' Konggu replied: 'The number of those who are truly proficient in Confucianism and have attained enlightenment through Chan practice is impossible to count. Roughly speaking, there are a few, and Xiang Zi is one of them.'

Chan Master Guoyi transmitted the Daoist learning to Chan Master Shouya, who transmitted it to Mayi, who transmitted it to Chen Tuan (Zi Tunan), who transmitted it to Zhong Fang, who transmitted it to Mu Xiu, who transmitted it to Li Tingzhi, who transmitted it to Kangjie Shaozi (Shao Yong, Zi Yaofu). Mu Xiu also transmitted the Taiji Diagram he had received to Lianxi Zhouzi (Zhou Dunyi, Zi Maoshu). Later, Zhouzi asked Chan Master Donglin Zong about the profound meaning of the Taiji Diagram, and Chan Master Donglin explained it to him in detail. Zhouzi wrote the 'Taiji Diagram Explanation' based on Chan Master Donglin's explanation. Zhouzi was skilled in Chan practice, so his understanding of practice surpassed that of Shaozi. Shaozi was skilled in astronomy and calendrical calculations, so his understanding of mathematics and principles surpassed that of Zhouzi. As for Daoist learning, the two were the same, with no difference.'

Taiyuan asked: 'Since the Chan sect has the transmission of the Great Dao, why does our Confucian Huian (Zhu Xi, Zi Yuanhui, late name Huian) reject Buddhism?' Konggu replied: 'Huian's rejection of Buddhism is a disease of the mind.' Taiyuan asked: 'Please, teacher, tell me about all these diseases of the mind.' Konggu replied: 'As long as you study Buddhist teachings deeply and broadly read the books of various schools of thought, you will naturally understand, and you will also understand the origins and currents of the Daoist learning attained by Lianxi, the Cheng brothers, and the various masters.'

Taiyuan asked: 'I will not ask about the Daoist learning attained by the various masters for the time being. Please, teacher, tell me about the Daoist learning attained by Lianxi and the Cheng brothers.' Konggu replied: 'To explain in detail would be too cumbersome, so let me briefly explain. Lianxi's surname was Zhou, his given name was Dunyi, and his style name was Maoshu. He was from Chunling. Initially, he asked Chan Master Huanglong Nan about the essence of the special transmission outside the teachings, and Chan Master Huanglong Nan's instruction to Lianxi was roughly: 'Just take care of things in your own house. Confucius said, 'If one understands the Dao in the morning, one can die in the evening.' What is the Dao that one can die in the evening? Yanzi did not change his joy. What was he joyful about? Just thoroughly investigate this, and after a long time, there will naturally be a point of convergence.' (From the attached Zhang family genealogy)

One day, Lianxi asked Chan Master Foyin Yuan: 'What exactly is the Dao?' Foyin replied: 'The green mountains fill the eyes, let them be seen.' Lianxi pondered, and Foyin laughed heartily. Lianxi suddenly attained enlightenment. (From 'Zijian' and 'Postscript to the Sayings of Foyin')

Lianxi heard that Chan Master Donglin Zong had received the transmission of the Yijing from Chan Master Zhulin Shouya and Daoist Mayi, exhaustively investigating the principles of things and exploring the nature of things, so he asked him about it. Chan Master Donglin's instruction to Lianxi was roughly: 'Our Buddhism speaks of the actual ground of principle, which is true and without falsehood. True and without falsehood is sincerity. Great is Qianyuan, the origin of all things, relying on this actual principle, the transformation of the Qian Dao.'

化各正性命正此實理天地聖人之道至誠而已必要著一路實地工夫直至於一旦豁然悟入不可只在言語上會云云濂一日與張子厚等同詣東林論性總曰吾教中多言性故曰性宗所謂真如性法性性即理也有理法界事法界理事交徹理外無事事必有理諸子沉吟未決濂毅然出曰性體沖漠唯理而已何疑耶橫渠曰東林性理之論唯我茂叔能之(出弘益記聞)濂問太極總曰易在先天無形有理蓋太極即易也無形之理即無極也天地間只是一氣進退而為四時以一氣言之皆元之為也(劉時中所得東林親筆論易之語又尹氏家塾及蘇季明筆記詳備並有程子深愛元包四德之語)五峰胡先生序通書謂濂得太極圖於穆修修得於種放放得於陳摶此其學之一師也明說太極圖非濂所作陳摶之學得於麻衣得於壽涯禪師(出性學指要並正易心法)濂問太極圖之所由總曰竹林壽涯禪師得國一禪師之心傳其來遠矣非言事物而言至理當時建圖之意據吾教中依空立世界以無為萬有為祖以無為因(無即所依之空)以有為果(有即二氣交運)以真為體(真即一真至理)以假為用(假即萬物化生)故云無極之真妙合而疑雲云濂復造佛印之室敘乃悟由印曰吾多教人孔孟之大義今公所負可以起之宜力行無滯東林亦有諭濂倡儒為道學之語(出松窗雜記)濂諭學者曰吾此妙心實得啟迪于南老發明于佛

【現代漢語翻譯】現代漢語譯本：化育各種正確的生命，端正這真實的道理，天地聖人的道，至誠而已。必須要著手於一條切實的道路，實實在在地用功，直到有一天豁然開悟。不可只在言語上理解。周敦頤有一天與張載等人一同到東林寺討論性理，總結說：『我的教派中多談論性，所以稱為性宗。所謂真如性、法性，性就是理。有理法界、事法界，理事交相貫通，理外沒有事，事必有理。』眾人沉吟未決，周敦頤果斷地說：『性體空虛寂靜，唯有理而已，有什麼可懷疑的呢？』張載說：『東林寺關於性理的討論，只有我周茂叔能夠做到。』（出自《弘益記聞》）周敦頤問太極，總結說：『《易經》在先天時是無形的，但有理。大概太極就是《易經》。無形的理就是無極。天地間只是一氣，進退而成為四季。用一氣來說，都是元氣的作用。』（劉時中所得到的東林寺親筆論《易》的語句，又尹氏家塾及蘇季明筆記詳細完備，並且有程頤深愛《元包四德》的語句）五峰胡先生為《通書》作序說，周敦頤從穆修那裡得到太極圖，穆修從種放那裡得到，種放從陳摶（Chen Tuan）那裡得到，這是他學問的一個師承。明確說明太極圖不是周敦頤所作。陳摶的學問得自麻衣，得自壽涯禪師。（出自《性學指要》並《正易心法》）周敦頤問太極圖的由來，總結說：『竹林壽涯禪師得到國一禪師的心傳，其來歷久遠了。不是談論事物，而是談論至理。當時建立太極圖的用意，根據我的教派，依據空來建立世界，以無為萬有的根本，以無為因（無，就是所依據的空），以有為果（有，就是二氣交運），以真為體（真，就是一真至理），以假為用（假，就是萬物化生）。』所以說無極的真，巧妙地結合而產生疑問等等。周敦頤又到佛印（Foyin）的房間，敘述自己的領悟。佛印說：『我多教人孔孟的大義，現在您所承擔的，可以發揚光大，應該努力實行，不要停滯。』東林寺也有勸周敦頤提倡儒學作為道學的言語。（出自《松窗雜記》）周敦頤告誡學者說：『我這微妙的心，實在得到南老的啓發，在佛學中得到發明。』

【English Translation】 English version: Cultivating all correct life-forces, rectifying this true principle, the Way of Heaven, Earth, and Sages is nothing but utmost sincerity. It is necessary to embark on a practical path, genuinely working hard until one day, there is a sudden enlightenment. One must not merely understand it in words. Zhou Dunyi (Zhou Dunyi) once went to Donglin Temple with Zhang Zai (Zhang Zai) and others to discuss the principles of nature, summarizing: 'My school often talks about nature, so it is called the School of Nature. The so-called True Suchness Nature, Dharma Nature, nature is principle. There are the Realm of Principle and the Realm of Phenomena, principle and phenomena interpenetrate each other. There is no phenomenon outside of principle, and every phenomenon must have principle.' The others pondered without a decision, Zhou Dunyi resolutely said: 'The substance of nature is empty and still, only principle exists, what is there to doubt?' Zhang Zai said: 'The discussion of the principles of nature at Donglin Temple, only my Zhou Maoshu (Zhou Maoshu) can achieve it.' (From 'Hongyi Jiwen') Zhou Dunyi asked about the Taiji (Taiji), summarizing: 'The Book of Changes in the pre-heaven state is formless, but has principle. Probably the Taiji is the Book of Changes. The formless principle is the Wuji (Wuji). Between heaven and earth, there is only one Qi (Qi), advancing and retreating to become the four seasons. Speaking of one Qi, it is all the function of the original Qi.' (The words on the Book of Changes personally written by Zhou Dunyi, obtained by Liu Shizhong, and the notes of Yin's Family School and Su Jiming are detailed and complete, and there are also words of Cheng Yi's deep love for 'Yuanbao Four Virtues') Mr. Hu of Wufeng wrote a preface to the 'Tong Shu', saying that Zhou Dunyi obtained the Taiji Diagram from Mu Xiu (Mu Xiu), Mu Xiu obtained it from Zhong Fang (Zhong Fang), and Zhong Fang obtained it from Chen Tuan, this is one of the lineages of his learning. It is clearly stated that the Taiji Diagram was not created by Zhou Dunyi. Chen Tuan's learning came from Ma Yi, and from Zen Master Shouya (Shouya). (From 'Xingxue Zhiyao' and 'Zheng Yi Xinfa') Zhou Dunyi asked about the origin of the Taiji Diagram, summarizing: 'Zen Master Shouya of Zhulin obtained the heart transmission of Zen Master Guoyi (Guoyi), its origin is ancient. It does not discuss things, but discusses the ultimate principle. The intention of establishing the Taiji Diagram at that time, according to my school, is to establish the world based on emptiness, taking non-being as the root of all beings, taking non-being as the cause (non-being is the emptiness on which it depends), taking being as the effect (being is the interaction of the two Qi), taking truth as the substance (truth is the one true ultimate principle), taking falsity as the function (falsity is the transformation and generation of all things).' Therefore, it is said that the truth of the Wuji subtly combines and produces doubts, and so on. Zhou Dunyi also went to Foyin's room, narrating his own enlightenment. Foyin said: 'I mostly teach people the great righteousness of Confucius and Mencius, now what you bear can be carried forward, you should strive to practice it, do not stagnate.' Donglin Temple also has words of advising Zhou Dunyi to promote Confucianism as the study of the Way. (From 'Songchuang Zaji') Zhou Dunyi warned scholars: 'My subtle mind has indeed been enlightened by Elder Nan, and has been developed in Buddhism.'

印易道義理廓達之說若不得東林開遮拂拭斷不能表裡洞然該貫弘博矣(出尹氏家塾並性學指要)濂往潮州靈山寺訪大顛禪師遺蹟見韓子上大顛書累幅並存及留衣亭肅然無恙故題詩曰退之自謂如夫子原道深排釋老非不識大顛何似者數書珍重更留衣(出性理群書並靈山寺留衣亭真跡)濂作愛蓮詩曰佛愛我亦愛清香蝶不偷一般奇絕處不上婦人頭(出鄭谷集)濂性簡約平居澹如也晚年悉屏文字唯務靜勝而卒得道學之傳(濂溪行狀)東林教人唯務靜勝濂溪之久不事筆硯終日端坐窗前草色同一生意蓋是靜中有得(弘益紀聞)道學性理之始實倡于涯師而至於總師總以授周子(弘益紀聞)陳忠肅公曰性理之說東林授之濂溪濂溪廣之其言遍於佛書(瑩中錄並性學指要)后村劉先生詩云濂溪學得自高僧又云始知周孔外別自有英豪(出后村集)。

程子洛中人諱顥字伯淳號明道弟諱頤字正叔號伊川子野曾先生曰程氏顥頤同受學于濂溪濂溪首令尋仲尼顏子所樂何事學成各以斯文為己任(出史略等)程子以太極圖授之後山先生後山曰余觀周程推己教人之所以及反觀孔孟以來實未嘗有此寂默危坐做工夫尋樂處以為斯文之窮究信乎周程體道之源固有所別流矣(出晁說之心學淵源后跋)明道深味于華嚴合論自謂有所心融意會為喜以其所由書于云蓋

【現代漢語翻譯】現代漢語譯本：印易道義理的闡述，如果沒有東林學派的開導、遮蔽、拂拭，就不能達到表裡通透、貫穿弘博的境界。（出自尹氏家塾和《性學指要》）周敦頤（濂）前往潮州靈山寺拜訪大顛禪師（Daidian Chanshi）的遺蹟，看到韓愈（Han Yu）寫給大顛禪師的書信多幅並存，以及留衣亭（Liuyi Ting）依然肅穆完好，因此題詩說：『韓愈自認為像孔子一樣，深刻地批判佛教和道教，並非不認識大顛禪師，但大顛禪師又是怎樣的人呢？多次寫信珍重，還留下了衣物。』（出自《性理群書》和《靈山寺留衣亭真跡》）周敦頤（濂）的《蓮花》詩說：『佛喜愛我，我也喜愛蓮花的清香，蝴蝶也不會偷吃。這種奇絕之處，不適合出現在婦人的頭上。』（出自《鄭谷集》）周敦頤（濂）的性格簡樸，平時生活淡泊。晚年完全停止寫作，只致力於靜坐冥想，最終得道，並傳承了道學。（《濂溪行狀》）東林學派教人只致力於靜坐冥想，周敦頤（濂溪）長久不從事筆墨，整天端坐在窗前，看著草色，感受到同樣的生機，大概是在靜坐中有所領悟。（《弘益紀聞》）道學性理的開端，實際上是由涯師（Yashi）倡導的，而最終由涯師全部傳授給了周子（Zhou Zi）。（《弘益紀聞》）陳忠肅公（Chen Zhongsu Gong）說：『性理之說，東林學派傳授給周敦頤（濂溪），周敦頤（濂溪）加以推廣，他的言論遍佈于佛書之中。』（《瑩中錄》和《性學指要》）后村劉先生（Houcun Liu Xiansheng）的詩說：『周敦頤（濂溪）的學問得自高僧。』又說：『才知道在周孔之外，另有英豪。』（出自《后村集》）程子（Cheng Zi），洛陽人，名顥（Hao），字伯淳（Bochun），號明道（Mingdao），他的弟弟名頤（Yi），字正叔（Zhengshu），號伊川（Yichuan）。子野曾先生（Ziye Zeng Xiansheng）說：『程顥（Cheng Hao）和程頤（Cheng Yi）一同向周敦頤（濂溪）學習。周敦頤（濂溪）首先讓他們探尋仲尼（Zhong Ni）和顏子（Yan Zi）所樂於做的事情，學成之後各自以傳承斯文為己任。』（出自《史略》等）程子（Cheng Zi）將《太極圖》（Taijitu）傳授給後山先生（Houshan Xiansheng），後山先生（Houshan Xiansheng）說：『我觀察周敦頤（Zhou Dunyi）和程頤（Cheng Yi）推己及人，之所以能夠做到，是因為他們反觀自身，從孔孟（Kong Meng）以來，實際上未曾有過這種寂靜地危坐，做工夫，尋找快樂的地方，以此作為斯文的窮究。相信周敦頤（Zhou Dunyi）和程頤（Cheng Yi）體悟道的源頭，確實有所不同了。』（出自晁說之（Chao Shuo Zhi）的《心學淵源后跋》）明道（Mingdao）深刻領悟《華嚴經》（Huayan Jing）的合論，自認為有所心融意會，感到欣喜，並將他所領悟的寫在云蓋（Yungai）上。

【English Translation】 English version: The explanation of the Yi Dao's principles by Yin Yi, if not for the enlightenment, concealment, and refinement of the Donglin School, could not reach a state of thorough understanding, comprehensive and profound. (From Yin's Family School and 'Key Points of the Study of Human Nature') Zhou Dunyi (Lian) visited the relics of Zen Master Daidian (大顛禪師) at Lingshan Temple (靈山寺) in Chaozhou, and saw many letters from Han Yu (韓愈) to Zen Master Daidian preserved, as well as the Liuyi Pavilion (留衣亭) still solemn and intact, so he wrote a poem saying: 'Han Yu thought of himself as being like Confucius, deeply criticizing Buddhism and Taoism, not unaware of Zen Master Daidian, but what kind of person was Zen Master Daidian? He wrote many letters with respect and even left his clothes behind.' (From 'Complete Books on the Study of Human Nature' and 'Authentic Traces of Liuyi Pavilion at Lingshan Temple') Zhou Dunyi's (Lian) poem 'Lotus' says: 'The Buddha loves me, and I also love the lotus's fragrance, the butterflies won't steal it. This wonderful place is not suitable for a woman's head.' (From 'Zheng Gu's Collection') Zhou Dunyi's (Lian) nature was simple, and his daily life was plain. In his later years, he completely stopped writing and only devoted himself to quiet meditation, eventually attaining enlightenment and passing on the tradition of Daoxue (道學). ('Biography of Lianxi') The Donglin School taught people to only devote themselves to quiet meditation. Zhou Dunyi (Lianxi) did not engage in writing for a long time, sitting in front of the window all day, looking at the color of the grass, feeling the same vitality, probably gaining something in quiet meditation. ('Records of Hongyi') The beginning of Daoxue and the study of human nature was actually initiated by Master Ya (涯師), and eventually Master Ya completely passed it on to Zhou Zi (周子). ('Records of Hongyi') Duke Chen Zhongsu (陳忠肅公) said: 'The theory of human nature was taught by the Donglin School to Zhou Dunyi (Lianxi), and Zhou Dunyi (Lianxi) promoted it, and his words spread throughout Buddhist books.' ('Records in Yingzhong' and 'Key Points of the Study of Human Nature') Mr. Liu of Houcun (后村劉先生)'s poem says: 'Zhou Dunyi (Lianxi)'s learning came from a high monk.' And also says: 'Only then did I know that there were other heroes besides Zhou (周) and Confucius (孔).' (From 'Collection of Houcun') Cheng Zi (程子), a person from Luoyang, whose name was Hao (顥), courtesy name Bochun (伯淳), and sobriquet Mingdao (明道), his younger brother's name was Yi (頤), courtesy name Zhengshu (正叔), and sobriquet Yichuan (伊川). Master Zeng of Ziye (子野曾先生) said: 'Cheng Hao (程顥) and Cheng Yi (程頤) both studied under Zhou Dunyi (Lianxi). Zhou Dunyi (Lianxi) first asked them to explore what Zhong Ni (仲尼) and Yan Zi (顏子) enjoyed doing, and after completing their studies, they each took on the responsibility of inheriting this culture.' (From 'Historical Outline', etc.) Cheng Zi (程子) passed the Taijitu (太極圖) to Mr. Houshan (後山先生). Mr. Houshan (後山先生) said: 'I observe that Zhou Dunyi (Zhou Dunyi) and Cheng Yi (Cheng Yi) extend themselves to others, and the reason why they can do this is because they reflect on themselves. Since Confucius (孔孟), there has never been such a quiet sitting, working hard, and finding a place of joy, using this as the ultimate pursuit of this culture. I believe that Zhou Dunyi (Zhou Dunyi) and Cheng Yi (Cheng Yi)'s understanding of the source of the Dao is indeed different.' (From Chao Shuo Zhi's (晁說之) 'Postscript to the Origin of the Study of the Mind') Mingdao (明道) deeply understood the synthesis of the Huayan Sutra (華嚴經), believing that he had a heart-to-heart understanding and felt happy, and wrote what he understood on Yungai (云蓋).

寺(云蓋寺碑刻墨跡)明道以亡母壽安院君忌辰往西京長慶寺修冥福躬預齋席見眾僧入堂周旋步武威儀濟濟伐鼓敲鐘內外整肅一坐一起並準清規乃嘆曰三代禮樂盡在是矣(弘益紀聞)靈源清禪師答伊川書曰妄承過聽以知道者見期雖未一奉目擊之歡聞公留心此道甚久天下大宗師歷扣迨遍乃猶以鄙人未見為不足頃年間聞先師言公見處今覽公所作法要後序深觀信入真實不虛也(出靈源語錄先師即晦堂心禪師也晦堂嘗以心法授伊川)已而伊川多入靈源之室嘉泰普燈錄云程伊川徐師川朱世英洪駒父咸問道于靈源禪師故伊川之作文注書多取佛祖辭意信源流之有從也石塘胡汲仲先生曰孟子沒一千五百餘年道潛統絕子周子出然後潛者復光絕者復續河南程氏二子得周子之傳周子之傳出于北固竹林寺壽涯禪師而為首倡程子四傳而得朱氏文公文公復得張敬夫講究此道方得脫然處乃云昔日所聞竹林遺語未之契者皆不我欺元來此事與禪學十分相似學不知禪禪不知學互相排擊都不曾劄著病處亦可笑也(出胡氏大同論)歐陽玄曰程子平生愛讀佛書但不及朱氏之博覽(歐陽記錄)伊川曰明道先生出入釋老幾十年(伊川所作明道行大)柬林論廉有一中散為萬事末複合為一理及天理之性人慾之私天地萬物本吾一體元包四德誠通誠復等辭二程傳其學故伊川著書

立言皆本其意或全用其語如易傳序體用一源顯微無間(此二句出唐清涼國師華嚴經疏)濂溪太極圖說無極之真妙合而凝(此二句出華嚴經法界觀)無極而太極等語全是東林口訣周子通書濂洛集等皆根於此周程取用佛語多類此也。

晦庵深諱周程明露佛語故云周子之學莫知其師傳之所自又云周子之學得之於天且夫周子通書師友章云至難得者道德有于身而已矣求人至難得者有加身非師友則不可得也晦庵之言悖于周子之語矣意在絕其所得之自殊不知昧於天理愈令即病彰焉有若韓子見大顛后所有敬佛之辭後人刪而去之晦庵校韓文尚留韓子上大顛三通書後人再刊又將此三通書一併刪去故知後人既服晦庵之藥執迷於排佛尤甚於晦庵爭知晦庵設此關竅曲排之也後人不識其所以然將謂是實從實而排之所謂一人傳虛萬人傳實也嗟乎晦庵設個關竅在此後人尚識不破爭得如薛簡張拙白居易杜鴻漸李習之韓昌黎陸亙陳操李附馬楊大年富鄭公楊次公郭功甫趙清獻公周濂溪張無盡馬齊川張九成呂居仁諸大儒等能參吾宗之禪關乎敬佛法明佛理唯未透禪關者有若許玄度習鑿齒宗炳劉遺民雷次宗王導周顗沈休文張說李太白王摩詰柳子厚王勃李源呂蒙正范仲淹范蜀公文潞公張約齋呂東萊等是也以佛學為通家之好者有若曹子建王珣王珉文中子杜子美杜牧

【現代漢語翻譯】現代漢語譯本：立言都以自己的意思為根本，或者完全使用前人的語句，例如《易傳·序》中的『體用一源，顯微無間』（這兩句出自唐代清涼國師的《華嚴經疏》）。濂溪先生的《太極圖說》中『無極之真，妙合而凝』（這兩句出自《華嚴經·法界觀》）。『無極而太極』等語句，全是東林寺的口訣。《周子通書》、《濂洛集》等都根源於此。周敦頤、程顥、程頤取用佛語的情況很多都與此類似。朱熹深深地隱瞞周敦頤、程顥、程頤明顯地引用佛語的事實，所以說周敦頤的學問不知道他的老師傳授的源頭在哪裡，又說周敦頤的學問是得之於天。況且周敦頤的《通書·師友章》說：『最難得到的是道德存在於自身罷了，尋求人最難得到的是有益於自身的，不是師友就不能得到。』朱熹的話違背了周敦頤的言語了，意在斷絕他學問的來源，殊不知掩蓋天理，越發使他的弊病顯現出來。好比韓愈見了（禪宗大德）大顛和尚后，所有敬佛的言辭，後人刪去了。朱熹校對韓愈的文章，尚且保留了韓愈上大顛和尚的三封書信，後人再次刊印時，又將這三封書信一併刪去。由此可知後人既然服用了朱熹的藥，執迷於排斥佛教，比朱熹還要厲害。怎知朱熹設定這個關竅，是委婉地排斥佛教呢？後人不認識其中的緣由，將它認為是真實的，從而真實地排斥佛教，這就是所謂『一人傳虛，萬人傳實』啊！唉！朱熹設定一個關竅在這裡，後人尚且識不破，怎能像薛簡、張拙、白居易、杜鴻漸、李習之、韓愈、陸亙、陳操、李駙馬、楊大年、富弼、鄭公、楊次公、郭功甫、趙清獻公、周濂溪（周敦頤）、張無盡、馬齊川、張九成、呂居仁等諸位大儒一樣，能夠參透禪宗的關隘呢？敬重佛法，明白佛理，只是沒有透徹禪宗關隘的人，有像許玄度、習鑿齒、宗炳、劉遺民、雷次宗、王導、周顗、沈休文、張說、李太白、王維、柳宗元、王勃、李源、呂蒙正、范仲淹、范蜀公、文彥博、張約齋、呂東萊等。以佛學為通家，愛好佛學的人，有像曹植、王珣、王珉、文中子、杜甫、杜牧等。

【English Translation】 English version: Statements are based on one's own ideas or entirely use previous sayings, such as in the 'Preface to the Book of Changes': 'Substance and function share a common source, the manifest and the subtle are without separation' (these two sentences are from the Tang Dynasty National Teacher Qingliang's 'Commentary on the Avatamsaka Sutra'). In Lianxi's (Zhou Dunyi's) 'Explanation of the Diagram of the Supreme Ultimate': 'The truth of the Non-Ultimate, wonderfully combines and congeals' (these two sentences are from the 'Avatamsaka Sutra, Observation of the Dharmadhatu'). Phrases like 'Non-Ultimate and yet Supreme Ultimate' are entirely Donglin Temple's oral teachings. 'Zhouzi's Tongshu', 'Lianluo Collection', etc., are all rooted in this. Zhou Dunyi, Cheng Hao, and Cheng Yi often used Buddhist sayings in a similar manner. Zhu Xi deeply concealed the fact that Zhou Dunyi, Cheng Hao, and Cheng Yi explicitly quoted Buddhist sayings, so he said that Zhou Dunyi's learning did not know where his teacher's transmission originated, and also said that Zhou Dunyi's learning was obtained from Heaven. Moreover, Zhou Dunyi's 'Tongshu, Chapter on Teachers and Friends' says: 'What is most difficult to obtain is morality existing in oneself, what is most difficult to seek in a person is what benefits oneself, which cannot be obtained without teachers and friends.' Zhu Xi's words contradict Zhou Dunyi's words, intending to cut off the source of his learning, not knowing that concealing the heavenly principle only makes his flaws more apparent. It is like how after Han Yu met the (Chan master) Dadian, all the words of reverence for Buddhism were deleted by later generations. When Zhu Xi proofread Han Yu's articles, he still retained Han Yu's three letters to Dadian, but when later generations reprinted them, they deleted these three letters as well. From this, it can be seen that since later generations took Zhu Xi's medicine, they were more obsessed with rejecting Buddhism than Zhu Xi himself. How could they know that Zhu Xi set up this trick to subtly reject Buddhism? Later generations did not recognize the reason for it, and regarded it as true, thereby truly rejecting Buddhism, which is the so-called 'One person transmits falsehood, ten thousand people transmit truth'! Alas! Zhu Xi set up a trick here, but later generations still cannot see through it, how can they be like Xue Jian, Zhang Zhuo, Bai Juyi, Du Hongjian, Li Xizhi, Han Yu, Lu Gun, Chen Cao, Li the Imperial Son-in-law, Yang Danian, Fu Bi, Zheng Gong, Yang Cigong, Guo Gongfu, Zhao Qingxian Gong, Zhou Lianxi (Zhou Dunyi), Zhang Wujin, Ma Qichuan, Zhang Jiucheng, Lu Juren and other great Confucians, who were able to penetrate the Chan Buddhist barrier? Those who respect the Buddha's teachings and understand the principles of Buddhism, but have not thoroughly penetrated the Chan Buddhist barrier, include Xu Xuandu, Xi Zuochi, Zong Bing, Liu Yimin, Lei Cizong, Wang Dao, Zhou Yi, Shen Xiuwen, Zhang Yue, Li Taibai, Wang Wei, Liu Zongyuan, Wang Bo, Li Yuan, Lu Mengzheng, Fan Zhongyan, Fan Shugong, Wen Yanbo, Zhang Yuezhai, Lu Donglai, etc. Those who are well-versed in Buddhist studies and fond of Buddhism include Cao Zhi, Wang Xun, Wang Min, Wenzhongzi, Du Fu, Du Mu, etc.

之孟浩然劉禹錫劉長卿司空曙司空圖李群玉皮日休許渾賈島項斯鄭谷等是也佛法茍非大道曷能感諸名賢如是崇尚者也諸賢才德明敏豈不逮於後世排佛之人乎茍不取諸賢之大公甘屈於一人半人之己意者實未思之誤也。

太原曰中也亦知周程道學得於禪宗傳至晦庵不越其教不知晦庵何以昧佛之德反而排之所以問也獲聆斯語已知其心矣空谷曰濂溪窮究道學于黃龍佛印東林三禪師也夫三師者端人也其取友必端矣濂溪取友亦必端矣況程子多游禪室多讀佛書固知程子必是慎德君子不肯叛佛晦庵立言泛用佛理反而排之者俾人不識也是故遮掩周程學佛之根然亦遮掩不盡中庸或問謂楊氏等受學于程門其言皆佛老之餘緒多說游楊謝氏寺言出於佛老晦庵明知周程楊等道學出於禪宗適之所謂其所排者設墻塹也。

學佛謗佛　四五

太原曰朱子注書多引佛語不知何書佛語注之空谷曰晦庵所用佛語若虛靈不昧(此句出唐譯大智度論並禪書)不可限量(出華嚴寶積大集等經)似是而非(出鐔津集)大學補闕(全是禪語略翻變之)始言一理中散為萬事末複合為一理真實無妄真實之理有是理而復有是事天地之理至實無妄聖人之心至實無妄(皆是東林口授周子語意)能知覺所知覺(楞嚴經等)千聖相傳心法脫然有悟處又非見聞思慮之可及

【現代漢語翻譯】現代漢語譯本：像孟浩然、劉禹錫、劉長卿、司空曙、司空圖、李群玉、皮日休、許渾、賈島、項斯、鄭谷等等，都是尊崇佛法的名賢。佛法如果不是偉大的真理，怎麼能感化這些名賢如此崇尚呢？這些賢才的德行和才智如此明敏，難道還不如後世那些排斥佛法的人嗎？如果不採納這些賢才的大公之心，甘願屈服於一人半人的私意，實在是未經過深思的錯誤啊。

太原人問道：『您也知道周敦頤、程顥、程頤的道學得益於禪宗，傳到朱熹也沒有超出禪宗的教義，不知道朱熹為什麼會昧於佛的恩德反而排斥佛法，所以才問您。』空谷回答說：『聽了您的話，我已經瞭解您的想法了。周濂溪窮究道學，曾向黃龍、佛印、東林常總三位禪師學習。這三位禪師都是品行端正的人，他們所交往的朋友必定也是端正的人。濂溪所交往的朋友也必定是端正的人。況且程顥經常遊歷禪房，閱讀佛經，可以肯定程顥一定是謹慎修德的君子，不會背叛佛法。朱熹立論時廣泛運用佛理，反而排斥佛法，是爲了使人們不認識到這一點，所以才遮掩周敦頤、程顥學佛的根源，然而也遮掩不完全。《中庸或問》中說楊時等人所學的道學出自程門，他們的言論都帶有佛老的餘緒，多次說到遊覽楊、謝二氏寺廟的事情，這些都出自佛老。朱熹明明知道周敦頤、程顥、楊時等人的道學出自禪宗，所以才像適之所說的那樣，他所排斥的，是自己設定的障礙。』

學佛謗佛四五

太原人問道：『朱熹註釋書籍時，多次引用佛語，不知道是哪些書籍中的佛語被他引用了？』空谷回答說：『朱熹所用的佛語，例如「虛靈不昧」（此句出自唐譯《大智度論》以及禪書），「不可**(出《華嚴經》、《寶積經》、《大集經》等經)」，「似是而非」（出自《鐔津集》），《大學補闕》（全是禪語，略作翻譯和改變），開始說「一理中散為萬事，末複合為一理」，「真實無妄，真實之理，有是理而復有是事，天地之理至實無妄，聖人之心至實無妄」（這些都是東林常總口授，周敦頤領會其語意），「能知覺所知覺」（出自《楞嚴經》等），「千聖相傳心法，脫然有悟處，又非見聞思慮之可及」。』

【English Translation】 English version: People like Meng Haoran (a famous poet of the Tang Dynasty), Liu Yuxi (a famous poet and philosopher of the Tang Dynasty), Liu Changqing (a famous poet of the Tang Dynasty), Sikong Shu (a famous poet of the Tang Dynasty), Sikong Tu (a famous poet and literary critic of the Tang Dynasty), Li Qunyu (a poet of the Tang Dynasty), Pi Rixiu (a poet of the late Tang Dynasty), Xu Hun (a poet of the Tang Dynasty), Jia Dao (a poet of the Tang Dynasty), Xiang Si (a poet of the Tang Dynasty), Zheng Gu (a poet of the Tang Dynasty), and others, all revered Buddhism. If the Buddha-dharma were not a great truth, how could it have influenced these famous and virtuous people to revere it so much? Were the virtue and intelligence of these virtuous men not superior to those who reject Buddhism in later generations? If one does not adopt the impartiality of these virtuous men and willingly submits to the selfish opinions of one or two individuals, it is truly a mistake resulting from a lack of deep thought.

A person from Taiyuan asked: 'You also know that the Daoist learning of Zhou Dunyi (a Neo-Confucian philosopher), Cheng Hao (a Neo-Confucian philosopher), and Cheng Yi (a Neo-Confucian philosopher) benefited from Chan Buddhism, and that Zhu Xi (a Neo-Confucian philosopher) did not go beyond the teachings of Chan Buddhism. I don't know why Zhu Xi would be oblivious to the grace of the Buddha and instead reject Buddhism, so I am asking you.' Konggu replied: 'Having heard your words, I already understand your thoughts. Zhou Lianxi (Zhou Dunyi) thoroughly investigated Daoist learning and studied with the three Chan masters Huanglong (Huanglong Huinan), Foyin (Foyin Liaoyuan), and Donglin Changzong (Donglin Changzong). These three masters were all people of upright character, and the friends they associated with must also have been upright people. The friends that Lianxi associated with must also have been upright people. Moreover, Cheng Hao often visited Chan rooms and read Buddhist scriptures, so it is certain that Cheng Hao was a gentleman who carefully cultivated virtue and would not betray Buddhism. Zhu Xi widely used Buddhist principles in his arguments but rejected Buddhism in order to prevent people from recognizing this, so he concealed the Buddhist roots of Zhou Dunyi and Cheng Hao, but he could not completely conceal them. The Zhongyong Huowen says that the Daoist learning that Yang Shi (a Neo-Confucian philosopher) and others learned came from the Cheng school, and their words all carried the remnants of Buddhism and Taoism, and they often spoke of visiting the temples of the Yang and Xie families, which all came from Buddhism and Taoism. Zhu Xi clearly knew that the Daoist learning of Zhou Dunyi, Cheng Hao, Yang Shi, and others came from Chan Buddhism, so, as Shi Zhi (Hu Shi) said, what he rejected was the obstacle he had set up himself.'

Learning Buddhism and Slandering Buddhism Four Five

A person from Taiyuan asked: 'When Zhu Xi annotated books, he often quoted Buddhist sayings. I don't know which books' Buddhist sayings he quoted?' Konggu replied: 'The Buddhist sayings that Zhu Xi used include 'Vacuous and luminous, not obscured' (this sentence comes from the Tang translation of the Mahaprajnaparamita Sastra and Chan books), 'Inconceivable ' (from the Avatamsaka Sutra, Ratnakuta Sutra, Mahasamnipata Sutra, etc.), 'Seemingly right but actually wrong' (from the Xijin Ji), University Supplement (all Chan sayings, slightly translated and changed), beginning by saying 'One principle is scattered into myriad affairs, and at the end, it is combined into one principle', 'Truly real and not false, the principle of reality, there is this principle and there is this affair, the principle of heaven and earth is truly real and not false, the heart of the sage is truly real and not false' (these were all orally taught by Donglin Changzong, and Zhou Dunyi understood their meaning), 'The knowable that can be known' (from the Surangama Sutra, etc.), 'The mind-dharma transmitted by a thousand sages, suddenly there is a place of enlightenment, and it cannot be reached by seeing, hearing, thinking, or contemplating.'

也物我一理固有之性心之體用吾心正而天地之心亦正萬物之本源一心之妙用活鱍鱍地徹頭徹尾做工夫到這裡咬菜根無縫塔三句語劄著病處一刀兩段一棒一條痕一摑一掌血(皆出禪書並諸經)注復卦引楞嚴經語為證據云非唯年有變月亦有之(云云出周易附錄纂注)晦庵注書唯毛詩一經乃是學力注成簡用佛法自餘四書等注並諸製作皆用佛法泛以佛經禪語改頭換面翻變其語而取其意如是用者逼于群書晦庵如是所用佛語又諱周程明露佛語不識晦庵是何心哉晦庵早從學于延平李先生久之恨不發明及詢長者咸指之禪學已而遍謁禪老興呂東菜張南軒同問道于大慧禪師(出大慧年譜后)晦庵十八歲從劉屏山游屏山意其必留心舉業遂搜其篋唯有大慧禪師語錄一帙次年登科(出尤煜所作大慧語錄序並拱辰集等書)晦庵致書于開善謙禪師曰熹向蒙大慧禪師開示狗子佛性話頭未有悟入愿授一言警所不逮謙答書曰把這一念提撕狗子話不要商量勇猛直前一刀兩段晦庵覽之有省(出資鑒拱辰集性理群書)晦庵于竹林小軒誦佛經作詩曰端居獨無事聊披釋氏書暫息塵累牽超然與道俱門掩竹林幽禽鳴山雨余了此無為法身心同晏如(出朱子大全集並道余錄)晦庵有書啟國清禪師曰寒山子詩刻成日幸早見寄(字跡見舊本寒山詩后)晦庵寄山居僧詩曰方丈翛然屋數

【現代漢語翻譯】現代漢語譯本：物我本為一體，其固有的本性即是心之本體和功用。吾心端正，則天地之心亦端正。萬物的本源在於一心，而一心的妙用則活潑潑地，從頭到尾貫穿一切。做工夫到這個地步，就像咀嚼菜根，又像無縫塔一般圓融無缺。禪宗的三句語，直指病處，一刀兩斷，一棒下去一條痕跡，一摑一掌都是血（這些都出自禪書和諸經）。朱熹註解《復卦》時引用《楞嚴經》的語句作為證據，說：『不僅年有變化，月也有變化。』（這句話出自《周易附錄纂注》）。朱熹註解書籍，只有《毛詩》一經是憑藉學力完成的，其中也簡要地運用了佛法。其餘的《四書》等註解以及其他著作，都運用了佛法，廣泛地採用佛經禪語，改頭換面，改變其語言，而取其意。像這樣使用佛語，是因為群書的壓力。朱熹如此使用佛語，又諱言周敦頤、程頤兄弟明目張膽地使用佛語，真不知道朱熹是何居心啊！朱熹早年跟隨延平李先生學習，很久之後，苦於不能有所發明。詢問年長的人，大家都指向禪學。之後，他遍訪禪宗老宿，與呂東萊（呂祖謙）、張南軒（張栻）一同向大慧禪師（Dahui, 指大慧宗杲禪師）問道（出自《大慧年譜后》）。朱熹十八歲時跟隨劉屏山（劉子翚）遊學，劉屏山認為他一定會留心科舉事業，於是搜查他的書箱，結果只有大慧禪師語錄一帙。第二年，朱熹考中進士（出自尤煜所作《大慧語錄序》以及《拱辰集》等書）。朱熹致信開善謙禪師（Kaishan Qian, 指開善道謙禪師）說：『朱熹過去蒙受大慧禪師開示『狗子佛性』（Gouzi Foxing, 指趙州禪師的「狗子還有佛性也無」的公案）的話頭，未能領悟，希望您能賜予一句警策，以彌補我的不足。』謙禪師回信說：『把這一念提起來，提撕『狗子』的話頭，不要商量，勇猛直前，一刀兩斷。』朱熹讀後有所領悟（出自《資鑒》、《拱辰集》、《性理群書》）。朱熹在竹林小軒誦讀佛經，作詩說：『端坐家中無事可做，姑且翻閱佛經。暫時放下塵世的牽累，超然地與道合一。門掩著幽靜的竹林，鳥兒在山雨過後鳴叫。領悟這無為之法，身心如同安然不動。』（出自《朱子大全集》以及《道余錄》）。朱熹有書信寄給國清禪師（Guoqing, 指國清寺的禪師）說：『《寒山子詩》（Hanshanzi Shi, 指寒山子的詩集）刻成之日，希望早日能見到寄來。』（字跡見舊本《寒山詩》后）。朱熹寄給山居僧人的詩說：『方丈室清靜空曠，只有幾間屋子……』

【English Translation】 English version: The nature of things and self are inherently one, and its inherent nature is the substance and function of the mind. When my mind is upright, the mind of heaven and earth is also upright. The origin of all things lies in the one mind, and the wonderful function of the one mind is lively and thoroughly penetrates everything from beginning to end. To do work to this point is like chewing vegetable roots, and like a seamless pagoda, it is complete and flawless. The three sentences of Zen directly point to the source of the illness, cutting it in two with one knife, leaving a mark with one stick, and drawing blood with every slap (these all come from Zen books and various sutras). Zhu Xi, in annotating the 'Fu' hexagram, quoted the words of the 'Surangama Sutra' as evidence, saying: 'Not only does the year change, but the month also changes.' (This sentence comes from the 'Zhouyi Appendix Compilation Notes'). Zhu Xi's annotation of books, only the 'Book of Poetry' was completed by virtue of his scholarship, and it also briefly used Buddhist teachings. The rest of the annotations of the 'Four Books' and other works all used Buddhist teachings, widely adopting Buddhist scriptures and Zen language, changing the appearance and language, and taking its meaning. The reason for using Buddhist language in this way was due to the pressure of the books. Zhu Xi used Buddhist language in this way, and also avoided mentioning that Zhou Dunyi and Cheng Yi brothers openly used Buddhist language. I really don't know what Zhu Xi's intentions were! Zhu Xi studied with Mr. Li of Yanping in his early years, and after a long time, he was troubled by his inability to make any inventions. When he asked the elders, everyone pointed to Zen. After that, he visited Zen elders everywhere, and together with Lü Donglai (Lü Zuqian) and Zhang Nanxuan (Zhang Shi), he asked the Great Master Dahui (Dahui, referring to Zen Master Dahui Zonggao) about the Way (from 'Postscript to the Chronological Biography of Dahui'). When Zhu Xi was eighteen years old, he studied with Liu Pingshan (Liu Zihui). Liu Pingshan thought that he would definitely pay attention to the imperial examination career, so he searched his bookcase and found only one volume of the sayings of the Great Master Dahui. The following year, Zhu Xi passed the imperial examination (from You Yu's 'Preface to the Sayings of the Great Master Dahui' and 'Gongchen Collection' and other books). Zhu Xi wrote to Zen Master Kaishan Qian (Kaishan Qian, referring to Zen Master Kaishan Daoqian) saying: 'Zhu Xi once received the enlightenment of the Great Master Dahui on the topic of 'Dog's Buddha-nature' (Gouzi Foxing, referring to the koan of Zen Master Zhaozhou's 'Does a dog have Buddha-nature?'), but failed to understand it. I hope you can give me a word of encouragement to make up for my shortcomings.' Zen Master Qian replied: 'Raise this thought, bring up the topic of 'dog', do not discuss it, be brave and go straight ahead, cut it in two with one knife.' Zhu Xi had some understanding after reading it (from 'Zijian', 'Gongchen Collection', 'Collection of Books on Nature and Principle'). Zhu Xi recited Buddhist scriptures in the Bamboo Forest Pavilion and wrote a poem saying: 'Sitting at home doing nothing, I might as well browse through Buddhist scriptures. Temporarily put down the entanglements of the world, and transcendently unite with the Way. The door covers the quiet bamboo forest, and birds sing after the mountain rain. Understanding this non-action Dharma, the body and mind are as peaceful as ever.' (From 'Complete Works of Zhu Xi' and 'Dao Yu Lu'). Zhu Xi sent a letter to Zen Master Guoqing (Guoqing, referring to the Zen Master of Guoqing Temple) saying: 'On the day the 'Poems of Hanshanzi' (Hanshanzi Shi, referring to the collection of poems by Hanshanzi) are engraved, I hope to see them sent to me soon.' (The handwriting can be seen after the old version of 'Poems of Hanshan'). Zhu Xi sent a poem to the monks living in the mountains saying: 'The abbot's room is quiet and empty, with only a few rooms...'

椽檻前流水自清漣蒲團竹幾通宵坐掃地焚香白晝眠地窄不容揮麈客室空那許散花天箇中有句無人薦不是諸方五味禪(出事文類集)陸文安公九淵每與晦庵爭論太極圖說蓋知晦庵有禪學故謂晦庵有悟入譏之(出史略等)有問今士大夫都入禪家去者何也晦庵答曰是他高似你你平生讀許多書記誦文章所藉以取功名利祿之計者到這裡都靠不得所以被他降下了王介甫平生學許多道理臨了舍宅為寺本朝李文靖公王文正公劉元城呂申公都是甚麼人也都去入他禪學佛所說六根六識四大十二緣生之論皆極精妙故吾儒謂孔子所不及也四大即是魂魄十二緣生出華嚴合論佛說本言盡去世間萬事后卻說出實際理地不受一塵萬事門頭不捨一法達磨盡翻窠臼倡為禪學與義學尤為高妙金剛經大意只在須菩提問云何應住云何降伏其心兩句上故說不應住法生心不應住色生心(云云)禪宗有云有物先天地無形本寂寥能為萬象主不逐四時凋撲落非他物縱橫不是塵山河及大地全露法王身若人識得心大地無寸土看他是甚麼見識今區區小儒怎生出得他手宜其為他揮下也(出朱子語錄並易解歐陽玄雜記性理群書)晦庵如是博于佛學又教人棄于佛學此亦不識晦庵是何心哉(言語煩者不收鳴道集道余錄剖過者亦不收唯竹軒誦佛經之詩簡徑亦收於此)右言晦庵自用佛語又諱周程

明露佛語自博于佛學又教人棄于佛學此二章微露晦庵心病也汝若浹洽貫通全體皆見始知周程張謝游楊晦庵等著書立言凡於說道理處寸寸節節皆是佛經禪語之意豈不見陳忠肅公謂性理之說東林授之濂溪其言遍於佛書也近有一個半個指禪語曰此一篇與宋儒言語相合這幾句亦與宋儒相合嗚呼曾不知宋儒言語儘是禪宗流將出去者也太原曰師之所言皆出吾儒之書非存私也非不公也且言世之排佛者可是學力之未博乎可是理學之未通乎可是學佛未至而反排乎可是紀昌之用心乎可是局於此量不能化之而大通乎於戲尚亦不致輕於常人安忍欲治自己之幻名曲排。

三界大聖人度人之大法吾為之憂憂彼排者虧損陰德至於至也。

從人傍佛　附己見謗佛　四六

太原曰除晦庵外亦有排佛者此復何如空谷曰自無主見不能識其道之深淺唯憑晦庵之說從而排之是為隨人腳跟轉也亦如水母以蝦為目凡得蝦則能行或失蝦則茫然罔措[鯔-田+貝]鮚以蟹為足凡倚蟹則能行或失蟹則茫然罔措後人從晦庵而排之猶二者之倚他物乎曰亦有不因晦庵之說自欲排者此復何如曰譬如世人唯識常見之物不識難見之物忽遇明月之珠夜光之璧光華璀璨流輝奪目不識是寶疑之為怪尋握利劍猛力而拒之爭知此物能使貧者富賤者貴有如是功與德也亦猶瞽者不見日

【現代漢語翻譯】現代漢語譯本：明露佛語，自詡博于佛學，又教人拋棄佛學，這兩章稍微顯露出朱熹（晦庵）的心病。你如果能夠融會貫通，整體理解，就會明白周敦頤、程頤、張載、謝良佐、游酢、楊時以及朱熹等人的著作和言論，凡是談論道理的地方，每一寸每一節都是佛經禪語的意思。難道你沒看到陳忠肅公（陳瓘）說，性理之學是東林寺傳授給周敦頤的，這些話遍佈于佛書之中嗎？最近有一兩個人，指著禪語說：『這一篇和宋儒的言語相合，這幾句也和宋儒的言語相合。』唉！他們哪裡知道宋儒的言語全是禪宗流傳出去的呢？太原問道：『老師您所說的都出自我們儒家的書籍，不是爲了私心，也不是不公正。』那麼，世上那些排斥佛教的人，是學力不夠淵博嗎？是理學沒有通達嗎？是學佛沒有深入反而排斥嗎？是像紀昌那樣用心嗎？還是侷限於此等見識，不能化解而達到通達呢？唉！恐怕也不至於輕率得像普通人一樣，竟然忍心爲了自己虛幻的名聲而曲意排斥。三界的大聖人度化眾生的大法，我為此擔憂，擔憂那些排斥佛法的人會虧損陰德，以至於達到極點。從人傍佛（跟隨他人誹謗佛法），附己見謗佛（根據自己的偏見誹謗佛法）。太原問道：『除了朱熹之外，也有排斥佛教的人，這又是為什麼呢？』空谷回答說：『因為沒有自己的主見，不能識別佛法的深淺，只是憑藉朱熹的說法而跟隨排斥，這就是隨人腳跟轉。也像水母以蝦為眼睛，得到蝦就能行動，失去蝦就茫然不知所措。鯔魚和鮚魚以蟹為腳，依靠蟹就能行動，失去蟹就茫然不知所措。後人跟隨朱熹而排斥佛法，就像這兩種動物依靠其他東西一樣嗎？』太原問道：『也有不因為朱熹的說法，自己想要排斥佛法的人，這又是為什麼呢？』空谷回答說：『比如世人只認識常見的物品，不認識難見的物品。忽然遇到明月之珠、夜光之璧，光華璀璨，流光溢彩，不認識是寶物，反而懷疑是妖怪，尋找並握緊利劍，猛力地抗拒它。哪裡知道此物能使貧窮的人富裕，使卑賤的人尊貴，有這樣的功德呢？也像盲人看不見太陽一樣。』

【English Translation】 English version: Clearly revealing Buddhist language, claiming to be learned in Buddhism, yet teaching people to abandon Buddhism, these two chapters slightly reveal the mental ailment of Zhu Xi (Huian). If you can thoroughly understand and comprehend the whole, you will realize that the writings and sayings of Zhou Dunyi, Cheng Yi, Zhang Zai, Xie Liangzuo, You Zuo, Yang Shi, and Zhu Xi, wherever they discuss principles, every inch and every section is the meaning of Buddhist scriptures and Zen sayings. Haven't you seen that Duke Zhongsu (Chen Guan) said that the study of human nature and principle was taught to Zhou Dunyi by Donglin Temple, and these words are found throughout Buddhist books? Recently, there are one or two people who point to Zen sayings and say, 'This passage is consistent with the words of the Song Confucians, and these sentences are also consistent with the Song Confucians.' Alas! How do they know that the words of the Song Confucians are all derived from Zen Buddhism? Taiyuan asked, 'What the teacher says all comes from our Confucian books, not for selfish reasons, nor is it unfair.' Then, are those in the world who reject Buddhism lacking in learning? Are they not versed in the study of principle? Have they not studied Buddhism deeply and instead reject it? Are they as focused as Ji Chang? Or are they limited to this kind of understanding, unable to resolve it and achieve thorough understanding? Alas! I am afraid they are not so rash as ordinary people, yet they are willing to distort and reject it for their own illusory fame. The great Dharma of the great sage of the Three Realms to save sentient beings, I worry about this, worrying that those who reject the Dharma will lose their merits, to the extreme. Cong ren bang Fo (slandering the Buddha by following others), fu ji jian bang Fo (slandering the Buddha based on one's own prejudices). Taiyuan asked, 'Besides Zhu Xi, there are also people who reject Buddhism, why is this?' Konggu replied, 'Because they have no independent views and cannot recognize the depth of the Dharma, they simply rely on Zhu Xi's words and follow him in rejecting it. This is like following in other people's footsteps. It is also like a jellyfish using shrimp as eyes, able to move when it has shrimp, and at a loss when it loses shrimp. Mullet and scad use crabs as feet, able to move when they rely on crabs, and at a loss when they lose crabs. Do later generations follow Zhu Xi and reject Buddhism like these two animals relying on other things?' Taiyuan asked, 'There are also people who want to reject Buddhism not because of Zhu Xi's words, why is this?' Konggu replied, 'For example, people in the world only recognize common objects and do not recognize rare objects. Suddenly encountering a bright moon pearl or a luminous jade, with brilliant light and dazzling colors, they do not recognize it as a treasure, but suspect it is a monster, searching for and grasping a sharp sword, resisting it with force. How do they know that this object can make the poor rich and the lowly noble, with such merit and virtue? It is also like a blind person not seeing the sun.'

月之光欲令盡天下人皆瞽其自同說日月無光也嗚呼此等愚夫譬如蚯蚓唯知一尺地中食泥之樂不知蒼龍深躍海淵飛騰在天尺鷃唯知竹籬寸竅左之右之之樂不知大鵬一舉則九萬里扶搖風斯在下然亦不足怪也囿於器量不能化耳。

破不信因果　四七

或曰修善作福唸佛往生不足信也一元曰子何為而不信乎彼曰且以目前言之清廉行善之士應得福壽俱全而反貧促多疾作惡屠殺之人應招促齡貧病而更延壽豐饒吾以二者觀之是以不信修善作福唸佛往生余曰甚矣子之不達也子之所說如管窺天非天之小也是人見之小也不見寶鑑云善有善報惡有惡報莫言不報時節未到湛湛青天不可欺未曾舉意早先知善惡到頭終有報只爭來早與來遲又云人間私語天聞若雷暗室虧心神目如電又云善惡若無報乾坤必有私真武垂訓曰造作善善惡惡報應如影隨形莫道造惡不報直待惡貫滿盈莫道修善無應直待善果圓成因果錄云要知前世因今生受者是要知後世果今生作者是又云假使百千劫所作業不亡因緣會遇時果報還自受涅槃經云業有三報一現報現作善惡之業現受苦樂之報二生報或前生作業今生受報或今生作業來生受報三速報眼前作業目下受報易曰積善之家必有餘慶積不善之家必有餘殃又曰鬼神害盈而福謙孝經雲天地明察神明彰矣曾子曰戒之戒之出乎爾者反乎

【現代漢語翻譯】現代漢語譯本：有人想讓天下所有人都變成瞎子，就自作聰明地說太陽和月亮都沒有光芒。唉！這種愚蠢的人，就像蚯蚓一樣，只知道一尺地裡吃泥的快樂，卻不知道蒼龍深深躍入大海，在天空飛騰的壯闊景象；就像小麻雀一樣，只知道竹籬笆上小洞里左飛右飛的樂趣，卻不知道大鵬鳥一飛沖天就是九萬里，扶搖直上的風都在它的身下。然而，這也不值得奇怪，他們被自身的器量所侷限，不能變化罷了。

破除不相信因果的說法四七

有人說：『修行善事、積攢福報、唸佛求往生這些說法，我不太相信。』一元（人名）說：『您為什麼不相信呢？』那人說：『就拿眼前的事情來說，清廉正直、行善積德的人，應該得到福壽雙全的報應，反而貧困短命、疾病纏身；作惡多端、殺人如麻的人，應該招致短命、貧窮、疾病的報應，反而更加長壽、富足。我用這兩件事來看，所以不相信修行善事、積攢福報、唸佛求往生的說法。』一元說：『您真是太不通達了！您所說的，就像通過竹管看天，不是天小，而是人的見識小啊！您沒看到寶鑑上說：『善有善報，惡有惡報，莫說不報，時節未到。湛湛青天不可欺，未曾舉意早先知。善惡到頭終有報，只爭來早與來遲。』又說：『人間私語，天聞若雷；暗室虧心，神目如電。』又說：『善惡若無報，乾坤必有私。』真武（神名）垂訓說：『造作善事，得善報；造作惡事，得惡報，報應就像影子跟隨形體一樣。不要說作惡沒有報應，只是等待惡貫滿盈；不要說修行善事沒有應驗，只是等待善果圓滿成就。』因果錄上說：『要知道前世的因，就看今生所受的；要知道後世的果，就看今生所作的。』又說：『假使經過百千劫，所造的業也不會消亡，因緣會合的時候，果報還是要自己承受。』《涅槃經》上說：『業有三種報應：一是現報，現在做善事惡事，現在就受到苦樂的報應；二是生報，或者前生造的業，今生受報，或者今生造的業，來生受報；三是速報，眼前造的業，馬上就受到報應。《易經》上說：『積善的家庭，必定有剩餘的福慶；積不善的家庭，必定有剩餘的災殃。』又說：『鬼神損害盈滿的，而賜福謙虛的。《孝經》上說：『天地明察，神明昭彰啊！』曾子說：『戒懼啊！戒懼啊！從你那裡發出的，又會回到你那裡啊！』』

【English Translation】 English version: Someone wants to make everyone in the world blind, and presumptuously says that the sun and moon have no light. Alas! Such foolish people are like earthworms, who only know the joy of eating mud in a foot of earth, but do not know the magnificent sight of a blue dragon leaping deep into the sea and soaring in the sky; like small sparrows, who only know the fun of flying left and right in a small hole in a bamboo fence, but do not know that a roc flies ninety thousand miles with one flap, and the whirlwind rises beneath it. However, this is not surprising, as they are limited by their own capacity and cannot transform.

Refuting the disbelief in cause and effect Four Seven

Someone said, 'I don't quite believe in the sayings of cultivating good deeds, accumulating blessings, and reciting Buddha's name to seek rebirth.' Yiyuan (person's name) said, 'Why don't you believe it?' That person said, 'Take the present situation as an example. Honest and upright people who do good deeds should receive the reward of both blessings and longevity, but instead they are poor, short-lived, and plagued by diseases; evil-doers who commit heinous crimes and kill people should incur the retribution of short life, poverty, and disease, but instead they live longer and are richer. I look at these two things, so I don't believe in the sayings of cultivating good deeds, accumulating blessings, and reciting Buddha's name to seek rebirth.' Yiyuan said, 'You are truly unenlightened! What you say is like looking at the sky through a bamboo tube. It's not that the sky is small, but that people's vision is small! Haven't you seen the Baojian (precious mirror) say: 'Good deeds have good rewards, evil deeds have evil rewards. Don't say there is no retribution, the time has not yet arrived. The clear blue sky cannot be deceived, it knows before you even intend to do something. Good and evil will eventually be rewarded, it's just a matter of sooner or later.' It also says: 'Human whispers, Heaven hears like thunder; secret sins in a dark room, the eyes of the gods are like lightning.' It also says: 'If good and evil have no retribution, Heaven and Earth must be biased.' Zhenwu (name of a deity) instructed: 'Doing good deeds brings good rewards; doing evil deeds brings evil rewards. Retribution is like a shadow following a body. Don't say that doing evil has no retribution, just wait until the evil is full; don't say that cultivating good deeds has no response, just wait until the good fruit is fully accomplished.' The Ingaolu (Record of Cause and Effect) says: 'If you want to know the cause of the previous life, look at what you are receiving in this life; if you want to know the fruit of the next life, look at what you are doing in this life.' It also says: 'Even if hundreds of thousands of kalpas pass, the karma created will not disappear. When the conditions meet, the retribution will still be borne by oneself.' The Nirvana Sutra says: 'Karma has three kinds of retribution: first, present retribution, doing good or evil deeds now, and receiving the reward of suffering or happiness now; second, birth retribution, either the karma created in the previous life is rewarded in this life, or the karma created in this life is rewarded in the next life; third, quick retribution, the karma created before your eyes is rewarded immediately.' The Book of Changes says: 'A family that accumulates good deeds will surely have surplus blessings; a family that accumulates evil deeds will surely have surplus disasters.' It also says: 'Ghosts and gods harm the full and bless the humble.' The Classic of Filial Piety says: 'Heaven and Earth are clear, and the gods are manifest!' Zengzi said: 'Be cautious! Be cautious! What comes out of you will return to you!'

爾者也書曰天道福善禍淫老子曰天網恢恢疏而不漏又云陽網疏而易漏陰網密以難逃佛嘗謂阿難曰人有今世為善死墮地獄者今世為惡死生天堂者阿難問何故佛言今世為善死墮地獄者今世之善未熟前世之惡已熟也今世為惡死生天堂者今世之惡未熟前世之善已熟也熟處先受報譬如欠債急處先還由此推之三教皆言此理但有遲速耳豈可以目前未見果報而遂不信因果因以不信凈土乎彼曰富貧壽夭皆從天命焉有輪迴之報乎余曰觀子之理實不明也世人雖曰天命天豈私於人哉蓋人前世所為不同故今生受報亦不同豈是天之所主耳是以此身謂之報身報我前世之所為故生此身也天何容心哉譬如人有功罪于外當受賞罰于官府官府豈私於人哉唯以有功當賞有罪當罰豈以賞罰無故而加於人乎世間官府猶不以賞罰無故而加於人況天地造化豈以禍福無故而加於人也是知前世所為有善惡故今生禍福以報之所以不能純乎善故不得純受其福也乃有富貴而苦夭者有貧賤而壽樂者有榮寵而悴辱者有卑困而安閑者有少年登高科者有終身不得第者有財谷豐盈而無兒女者有逼迫艱難惡兒女多者有夫在而妻死者有妻在而夫死者有子在父前而死者有孫在公前而死者有先樂而後苦者有先苦而後樂者有前後樂而中苦者有前後苦而中樂者有一生而受苦者有一生而受樂者我今問子斯等何

【現代漢語翻譯】現代漢語譯本：那個人也說了，《尚書》上說：『天道會降福給善良的人，降禍給邪惡的人。』老子也說：『天道之網廣大，雖然稀疏但不會放過任何罪惡。』又說陽間的法網稀疏容易漏掉，陰間的法網嚴密難以逃脫。佛曾經對阿難（Ananda，佛陀的十大弟子之一，以記憶力超群著稱）說：『有人今生行善，死後卻墮入地獄；有人今生作惡，死後反而升入天堂。』阿難問：『這是什麼緣故呢？』佛說：『今生行善死後墮入地獄的人，是因為今生的善業尚未成熟，而前世的惡業已經成熟了；今生作惡死後升入天堂的人，是因為今生的惡業尚未成熟，而前世的善業已經成熟了。』先成熟的業力先受報應，譬如欠債，緊急的債務要先償還。由此推論，儒、道、佛三教都講的是這個道理，只是時間有遲早而已。難道可以因為目前沒有見到果報，就因此不相信因果，進而也不相信凈土的存在嗎？』那人說：『富裕、貧窮、長壽、夭折，都是由天命決定的，哪裡有什麼輪迴報應呢？』我說：『你的這種看法實在是不明白道理啊。世人雖然說是天命，但上天難道會偏袒誰嗎？是因為人們前世所作所為不同，所以今生所受的報應也不同，難道是上天在主宰嗎？因此，這個身體被稱為報身，是報答我前世所作所為而生出的這個身體啊。上天哪裡會有什麼主觀意願呢？譬如一個人在外有功有過，應當在官府受到獎賞或懲罰，官府難道會偏袒誰嗎？只是因為有功就應當獎賞，有罪就應當懲罰，難道會無緣無故地把獎賞或懲罰加在人身上嗎？世間的官府尚且不會無緣無故地把獎賞或懲罰加在人身上，更何況天地造化，難道會無緣無故地把禍福加在人身上嗎？由此可知，前世所作所為有善有惡，所以今生有禍有福來報應。正因為不能完全行善，所以不能完全享受福報。因此，有的人富貴卻短命，有的人貧賤卻長壽，有的人榮耀受寵卻很快衰敗，有的人地位卑微卻安閒自在，有的人少年得志，有的人終身不得功名，有的人家財萬貫卻沒有兒女，有的人生活困苦艱難卻有很多不孝的兒女，有的人丈夫在世妻子卻去世了，有的人妻子在世丈夫卻去世了，有的人兒子死在父親前面，有的人孫子死在祖父前面，有的人先快樂而後痛苦，有的人先痛苦而後快樂，有的人前後快樂中間痛苦，有的人前後痛苦中間快樂，有的人一生都在受苦，有的人一生都在享樂。我現在問你，這些現象是什麼原因呢？』

【English Translation】 English version: That person also said, 'The Book of Documents says: 'Heaven's way blesses the good and brings disaster to the wicked.' Lao Tzu also said, 'The net of Heaven is vast; though sparse, it lets nothing slip through.' It is also said that the net of the Yang world is sparse and easily allows things to slip through, while the net of the Yin world is dense and difficult to escape. The Buddha once said to Ananda (one of the Buddha's ten principal disciples, known for his exceptional memory): 'Some people do good deeds in this life but fall into hell after death; some people do evil deeds in this life but are born in heaven after death.' Ananda asked, 'What is the reason for this?' The Buddha said, 'Those who do good deeds in this life but fall into hell after death do so because the good deeds of this life have not yet ripened, while the evil deeds of the previous life have already ripened; those who do evil deeds in this life but are born in heaven after death do so because the evil deeds of this life have not yet ripened, while the good deeds of the previous life have already ripened.' The karma that ripens first is the first to be repaid, just like owing debts, the urgent debts must be repaid first. From this, it can be inferred that Confucianism, Taoism, and Buddhism all speak of this principle, only with differences in timing. Can it be that because the consequences are not seen at present, one should not believe in karma, and therefore not believe in the Pure Land?' That person said, 'Wealth, poverty, longevity, and early death are all determined by fate; where is there any karmic retribution?' I said, 'Your view is truly unclear. Although people say it is fate, does Heaven favor anyone? It is because people's actions in previous lives are different that the rewards they receive in this life are also different. Is it Heaven that is in control? Therefore, this body is called the 'reward body' (報身), born to repay what I did in previous lives. Where does Heaven have any subjective intention? For example, if a person has merit or demerit in the outside world, they should receive rewards or punishments in the government. Does the government favor anyone? It is only because those with merit should be rewarded, and those with sins should be punished. Would rewards or punishments be added to people for no reason? Even the government in this world would not add rewards or punishments to people for no reason, let alone the creation of Heaven and Earth, would it add fortune or misfortune to people for no reason? From this, it can be known that because actions in previous lives have good and evil, there is fortune and misfortune in this life to repay. Precisely because one cannot be purely good, one cannot purely enjoy blessings. Therefore, some are rich and noble but die young, some are poor and lowly but live long, some are honored and favored but quickly decline, some are humble but peaceful and leisurely, some succeed at a young age, some never achieve fame in their entire lives, some have abundant wealth but no children, some live in hardship and difficulty but have many unfilial children, some have husbands alive but wives die, some have wives alive but husbands die, some have sons who die before their fathers, some have grandsons who die before their grandfathers, some are happy first and then suffer, some suffer first and then are happy, some are happy before and after but suffer in the middle, some suffer before and after but are happy in the middle, some suffer throughout their lives, some enjoy pleasure throughout their lives. I now ask you, what are the reasons for these phenomena?'

故而致然耶彼則曰實不明此余曰子既不明云何不信若人撥無因果必墮阿鼻地獄地獄罪畢復墮餓鬼餓鬼罪畢復墮畜生畜生道中償他宿債殺他一命還他一命吃他八兩還他半斤畜生罪畢劣得人身雖得人形貧窮下賤盲聾瘖啞腳跛手摺惡病所纏飢寒所逼不得見佛不聞正法不遇聖賢不逢知識展轉輪迴受苦不息古德云欲得不招無間業莫謗如來正法輪要知善惡昭彰果因不昧佛誠言于因果必不妄言于凈土也且夫為人者須要知是非識廉恥信因果懼罪福察善惡辨邪正上不怨天下不尤人榮枯不能動其心得失莫能移其志處富貴而不歡居貧賤而無戚進退知時量力任事用之則行舍之則藏忠孝仁慈始終不二如斯而不為君子則吾不信也如斯而不為大賢則吾不信也如斯唸佛而不生凈土者則吾不信也我今慇勤解說決子之疑子當敬謹信受勿輕忽焉。

破不信地獄　四八

或曰地獄之說不足信也一元曰牢獄之說亦不足信也曰牢獄現存焉可不信曰牢獄雖存吾即無也或曰師雖不受牢獄之苦亦不可以斷其無曰如是如是地獄亦現在子何不信乎或曰朱子所言人死之後形既朽滅神亦飄散雖有剉燒舂磨具無所施是以冥府十王不足信也明矣一元曰朱子之說謬之甚矣反越夫子之大理又失自己之妄言我以審問朱子既以神亦飄散如何卻有鬼神孔子曰敬鬼神而遠之非其鬼而祭之

【現代漢語翻譯】現代漢語譯本：因此是這樣造成的嗎？對方說：『實在不明白。』我（一元）說：『你既然不明白，為什麼不相信呢？如果有人否定因果，必定墮入阿鼻地獄（梵文Avīci的音譯，意為無間地獄）。』地獄的罪受完后，又墮入餓鬼道；餓鬼道的罪受完后，又墮入畜生道。在畜生道中償還前世的債務，殺了他一條命，要還他一條命；吃了他的八兩，要還他半斤。畜生道的罪受完后，低劣地得到人身，即使得到人形，也是貧窮、殘疾、盲聾瘖啞、腳跛手摺，被惡病纏身，被飢寒所逼迫，不能見到佛，不能聽聞正法，不能遇到聖賢，不能逢遇善知識，輾轉輪迴，受苦沒有止息。古德說：『想要不招無間地獄的業報，就不要誹謗如來的正法輪。』要知道善惡的報應是分明的，因果不會有差錯。佛關於因果的誠實之言，必定不會在關於凈土的事情上說謊。而且作為一個人，必須要知道是非，識別廉恥，相信因果，畏懼罪福，考察善惡，辨別邪正，對上不怨天，對下不尤人，榮華和枯萎不能動搖他的心，得失不能轉移他的志向，處於富貴而不歡喜，居於貧賤而沒有憂愁，進退知道時機，量力而行，任用就行動，捨棄就退藏，忠孝仁慈始終如一，像這樣而不成為君子，那麼我不相信；像這樣而不成為大賢，那麼我不相信；像這樣唸佛而不往生凈土的人，那麼我不相信。我現在慇勤地為您解說，消除您的疑惑，您應當恭敬謹慎地信受，不要輕視忽略啊。

破除不信地獄的說法四八

有人說地獄的說法不足以相信。一元說：『牢獄的說法也不足以相信嗎？』對方說：『牢獄現在存在，怎麼能不相信？』一元說：『牢獄雖然存在，對我來說就是沒有。』有人說：『老師雖然沒有受到牢獄的苦，也不能斷定它沒有。』一元說：『是這樣，是這樣，地獄也現在存在，你為什麼不相信呢？』有人說：『朱熹所說的人死之後，形體已經朽爛滅亡，神識也飄散，即使有剉燒舂磨的刑具，也沒有地方施用，因此冥府十王不足以相信，這是很明顯的。』一元說：『朱熹的說法錯謬得很厲害，反而違背了孔子的大道理，又失去了自己妄言。我來審問朱熹，既然說神識已經飄散，為什麼卻有鬼神？孔子說：『尊敬鬼神而遠離他們，不是自己應該祭祀的鬼卻去祭祀它。』

【English Translation】 English version: Is that how it came to be? The other person said, 'I really don't understand.' I (Yiyuan) said, 'Since you don't understand, why don't you believe it? If someone denies cause and effect, they will surely fall into Avīci Hell (transliteration of Sanskrit Avīci, meaning uninterrupted hell).' After the suffering in hell is over, they will fall into the realm of hungry ghosts; after the suffering in the realm of hungry ghosts is over, they will fall into the realm of animals. In the realm of animals, they repay debts from previous lives; if they kill someone, they must repay with a life; if they eat eight ounces, they must repay with half a pound. After the suffering in the realm of animals is over, they will poorly obtain a human body; even if they obtain a human form, they will be poor, disabled, blind, deaf, mute, lame, with broken hands, afflicted by evil diseases, and oppressed by hunger and cold, unable to see the Buddha, unable to hear the Dharma, unable to encounter sages, unable to meet good teachers, endlessly transmigrating and suffering without ceasing. An ancient virtuous person said, 'If you want to avoid incurring the karma of uninterrupted hell, do not slander the Tathāgata's true Dharma wheel.' Know that the retribution of good and evil is clear, and cause and effect will not be mistaken. The Buddha's honest words about cause and effect will surely not be false about the Pure Land. Moreover, as a person, one must know right from wrong, recognize integrity and shame, believe in cause and effect, fear sin and blessings, examine good and evil, distinguish between the correct and the deviant, not blame heaven above, not resent others below, not let glory and decline move one's heart, not let gain and loss shift one's will, be happy in wealth and nobility, not be sad in poverty and lowliness, know the timing of advance and retreat, act according to one's ability, act when employed, and retreat when dismissed, be loyal, filial, benevolent, and kind, consistently and unchangingly. If one does not become a gentleman like this, then I do not believe it; if one does not become a great sage like this, then I do not believe it; if one recites the Buddha's name like this and does not get reborn in the Pure Land, then I do not believe it. I am now diligently explaining to you to dispel your doubts; you should respectfully and cautiously believe and accept it, and do not despise or neglect it.

Refuting the disbelief in hell Forty-eight

Someone said that the idea of hell is not believable. Yiyuan said, 'Is the idea of prison not believable either?' The other person said, 'Prisons exist now, how can one not believe it?' Yiyuan said, 'Although prisons exist, they are nothing to me.' Someone said, 'Although the teacher has not suffered the pain of prison, one cannot conclude that it does not exist.' Yiyuan said, 'That's right, that's right, hell also exists now, why don't you believe it?' Someone said, 'Zhu Xi said that after a person dies, the body has decayed and perished, and the spirit has also dissipated. Even if there are instruments of chopping, burning, pounding, and grinding, there is nowhere to apply them. Therefore, the ten kings of the underworld are not to be believed, this is very clear.' Yiyuan said, 'Zhu Xi's statement is extremely wrong, it goes against Confucius's great principles and also loses his own reckless words. I will question Zhu Xi, since he said that the spirit has dissipated, why are there ghosts and spirits? Confucius said, 'Respect ghosts and spirits and keep them at a distance, and sacrifice to those who are not your own ghosts.'

又曰為之宗廟以鬼饗之春秋祭祀以時思之又曰生則親安之祭則鬼饗之又曰宗廟致敬鬼神著矣孝弟之致通於神明又曰禹吾無間然矣菲飲食而致孝乎鬼神禮記孔子曰人死曰鬼此五代之所不變也由此觀之不唯夫子所說鬼神乃百家諸子皆共說之不見聖經賢傳中盡載鬼神之事豈無朱子之言乎朱子又言范文正公曰若獨享富貴而不恤宗族異日何以見祖宗于地下將何顏以入家廟乎既謂形朽滅神飄散泯然無跡何人在於地下家廟乎何人去見祖宗乎如此者朱子之欺心妄語斯可見矣昔日唐太宗早聞武后欲壞其成法故欲殺之袁天剛曰殺之則再生人世怨怒愈深太宗然之故令為尼建立感業寺處之出劉三吳細鑒唯通鑑略之天剛謂再生人世怨怒愈深朱子謂形朽滅神飄散兩家之言天地懸隔孰是孰非夫天剛明理之人也豈眾人可同日而語哉又司馬溫公與元城劉先生曰佛家言天堂地獄且夫實有此否元城曰佛之設此有理有跡推其理俾人易惡向善耳論其跡則實有地獄也且鄒衍謂天地之外如神州赤縣者八九莊子謂六合之外聖人存而弗論凡人耳目所不及安知其無溫公動容而服膺自此敬佛復引古德雲天堂無則已有則君子登地獄無則已有則小人入誠哉是言也今將一喻以破多惑諸仁者汝等有夢否曰有夢曰夢中曾受苦樂否曰曾受苦樂余曰受苦樂之時要見是身受耶神受耶或曰身臥于床

【現代漢語翻譯】現代漢語譯本又說要為（死去的祖先）建立宗廟，用（祭品）供奉鬼神，春秋兩季按時祭祀，以表達思念之情。又說，活著的時候要讓父母親人安樂，祭祀的時候鬼神會來享用祭品。又說，在宗廟裡表達敬意，鬼神就會顯現。孝順父母、友愛兄弟的美德，可以通達神明。又說，禹帝啊，我（對他的孝道）無可指摘啊！他粗茶淡飯，卻把孝心獻給鬼神。《禮記》中孔子說：『人死後叫做鬼。』這是夏、商、周、魯、周（五代）都沒有改變的說法。由此看來，不只是孔子說有鬼神，而是百家諸子都共同認同的。難道沒看到聖人的經典、賢人的傳記中都記載著鬼神的事情嗎？難道沒有朱熹的言論嗎？朱熹還說，范仲淹說：『如果獨自享受榮華富貴，而不顧念宗族，將來有什麼臉面在地下見祖宗？又有什麼臉面進入家廟？』既然說形體腐朽，神魂飄散，完全沒有軌跡，那麼誰會在地下，誰又會在家廟呢？誰又能去見祖宗呢？像這樣看來，朱熹的欺騙之心、荒謬之語，就可以看出來了。從前唐太宗早就聽說武則天想要破壞他制定的法規，所以想殺掉她。袁天綱說：『殺了她，她會轉生到人世，怨恨會更加深重。』唐太宗認為他說得對，所以讓她出家當尼姑，在感業寺修行。劉三吳的《細鑒》記載了這件事，只有《資治通鑑》省略了。袁天綱說轉生到人世，怨恨會更加深重，朱熹卻說形體腐朽，神魂飄散。兩家的說法，天地懸隔，誰對誰錯呢？袁天綱是明白事理的人，難道可以和普通人相提並論嗎？還有司馬溫公問元城劉先生說：『佛家說有天堂地獄，真的有這回事嗎？』元城說：『佛家設立天堂地獄，有道理，有跡象。從道理上說，是爲了讓人容易厭惡罪惡，走向善良。從跡象上說，確實有地獄。』而且鄒衍說天地之外，像神州赤縣這樣的地方有八九個。莊子說六合之外，聖人存在卻不討論，凡人的耳目所不能及，怎麼知道沒有呢？』溫公聽了，感動地表示信服，從此敬奉佛教。又引用古代賢德之人的話說：『天堂如果沒有，那麼君子就會自己登上天堂；地獄如果沒有，那麼小人就會自己進入地獄。』這話真是對啊！現在用一個比喻來破除大家的疑惑。各位，你們做夢嗎？』回答說：『做夢。』問：『夢中曾經感受過痛苦和快樂嗎？』回答說：『曾經感受過痛苦和快樂。』我問：『感受痛苦和快樂的時候，你覺得是身體感受的，還是神識感受的？』或者有人會說：『身體躺在床上……』 English version It is also said to build ancestral temples to offer sacrifices to ghosts and spirits, and to hold spring and autumn sacrifices to remember them in due season. It is also said that when alive, one should bring peace and comfort to one's parents, and when offering sacrifices, the ghosts and spirits will enjoy them. It is also said that showing respect in the ancestral temple will make the ghosts and spirits manifest. The virtues of filial piety and brotherly love can reach the divine realm. It is also said, 'Emperor Yu, I have nothing to criticize about his filial piety! He lived a simple life but offered his filial piety to the ghosts and spirits.' Confucius said in the 'Book of Rites': 'When a person dies, he is called a ghost.' This is a saying that has not changed in the Xia, Shang, Zhou, Lu, and Zhou dynasties (five dynasties). From this, it can be seen that it is not only Confucius who said there are ghosts and spirits, but all the scholars of various schools of thought agreed on it. Haven't you seen that the affairs of ghosts and spirits are recorded in the classics of sages and the biographies of virtuous people? Is there no saying of Zhu Xi? Zhu Xi also said that Fan Zhongyan said: 'If you enjoy wealth and honor alone without caring for your clan, how will you face your ancestors in the underworld in the future? How will you have the face to enter the family temple?' Since it is said that the form decays and the spirit scatters, leaving no trace, then who will be in the underworld, and who will be in the family temple? Who can go to see the ancestors? From this, Zhu Xi's deceitful heart and absurd words can be seen. In the past, Emperor Taizong of Tang had long heard that Empress Wu wanted to destroy the laws he had made, so he wanted to kill her. Yuan Tiangang said: 'If you kill her, she will be reborn into the world, and her resentment will deepen.' Emperor Taizong thought he was right, so he let her become a nun and practice in Ganye Temple. Liu Sanwu's 'Detailed Mirror' recorded this matter, but only 'Zizhi Tongjian' omitted it. Yuan Tiangang said that being reborn into the world would deepen resentment, but Zhu Xi said that the form decays and the spirit scatters. The words of the two families are as far apart as heaven and earth. Who is right and who is wrong? Yuan Tiangang is a person who understands reason, how can he be compared with ordinary people? Also, Sima Wengong asked Mr. Liu of Yuancheng: 'The Buddhists say there are heavens and hells, is this really the case?' Yuancheng said: 'The Buddhists' establishment of heavens and hells has reason and evidence. In terms of reason, it is to make people easily hate evil and turn to good. In terms of evidence, there is indeed hell.' Moreover, Zou Yan said that outside the heavens and earth, there are eight or nine places like Shenzhou Chixian. Zhuangzi said that outside the six directions, sages exist but do not discuss it. Ordinary people's ears and eyes cannot reach it, how do they know there is none?' Wengong was moved and expressed his belief, and from then on, he revered Buddhism. He also quoted the words of ancient virtuous people: 'If there is no heaven, then the gentleman will ascend to heaven himself; if there is no hell, then the petty person will enter hell himself.' These words are truly correct! Now I will use a metaphor to dispel everyone's doubts. Everyone, do you dream?' They replied: 'We dream.' He asked: 'Have you ever experienced suffering and happiness in your dreams?' They replied: 'We have experienced suffering and happiness.' I asked: 'When you experience suffering and happiness, do you feel that it is the body that experiences it, or the consciousness that experiences it?' Or someone might say: 'The body is lying on the bed...'

【English Translation】 It is also said to build ancestral temples (zong miao) [ancestral temples] to offer sacrifices to ghosts and spirits, and to hold spring and autumn sacrifices to remember them in due season. It is also said that when alive, one should bring peace and comfort to one's parents, and when offering sacrifices, the ghosts and spirits will enjoy them. It is also said that showing respect in the ancestral temple will make the ghosts and spirits manifest. The virtues of filial piety (xiao) [filial piety] and brotherly love (di) [brotherly love] can reach the divine realm. It is also said, 'Emperor Yu, I have nothing to criticize about his filial piety! He lived a simple life but offered his filial piety to the ghosts and spirits.' Confucius said in the 'Book of Rites' (Li Ji) [Book of Rites]: 'When a person dies, he is called a ghost.' This is a saying that has not changed in the Xia, Shang, Zhou, Lu, and Zhou dynasties (five dynasties). From this, it can be seen that it is not only Confucius who said there are ghosts and spirits, but all the scholars of various schools of thought agreed on it. Haven't you seen that the affairs of ghosts and spirits are recorded in the classics of sages and the biographies of virtuous people? Is there no saying of Zhu Xi? Zhu Xi also said that Fan Zhongyan said: 'If you enjoy wealth and honor alone without caring for your clan, how will you face your ancestors in the underworld in the future? How will you have the face to enter the family temple?' Since it is said that the form decays and the spirit scatters, leaving no trace, then who will be in the underworld, and who will be in the family temple? Who can go to see the ancestors? From this, Zhu Xi's deceitful heart and absurd words can be seen. In the past, Emperor Taizong of Tang had long heard that Empress Wu (Wu Hou) [Empress Wu Zetian] wanted to destroy the laws he had made, so he wanted to kill her. Yuan Tiangang said: 'If you kill her, she will be reborn into the world, and her resentment will deepen.' Emperor Taizong thought he was right, so he let her become a nun and practice in Ganye Temple. Liu Sanwu's 'Detailed Mirror' recorded this matter, but only 'Zizhi Tongjian' omitted it. Yuan Tiangang said that being reborn into the world would deepen resentment, but Zhu Xi said that the form decays and the spirit scatters. The words of the two families are as far apart as heaven and earth. Who is right and who is wrong? Yuan Tiangang is a person who understands reason, how can he be compared with ordinary people? Also, Sima Wengong asked Mr. Liu of Yuancheng: 'The Buddhists say there are heavens and hells, is this really the case?' Yuancheng said: 'The Buddhists' establishment of heavens and hells has reason and evidence. In terms of reason, it is to make people easily hate evil and turn to good. In terms of evidence, there is indeed hell.' Moreover, Zou Yan said that outside the heavens and earth, there are eight or nine places like Shenzhou Chixian. Zhuangzi said that outside the six directions (liu he) [six directions], sages exist but do not discuss it. Ordinary people's ears and eyes cannot reach it, how do they know there is none?' Wengong was moved and expressed his belief, and from then on, he revered Buddhism. He also quoted the words of ancient virtuous people: 'If there is no heaven, then the gentleman will ascend to heaven himself; if there is no hell, then the petty person will enter hell himself.' These words are truly correct! Now I will use a metaphor to dispel everyone's doubts. Everyone, do you dream?' They replied: 'We dream.' He asked: 'Have you ever experienced suffering and happiness in your dreams?' They replied: 'We have experienced suffering and happiness.' I asked: 'When you experience suffering and happiness, do you feel that it is the body that experiences it, or the consciousness that experiences it?' Or someone might say: 'The body is lying on the bed...'

豈是身也曰元來是神受耶地獄之苦皆是䰟神受之實非形體也在生夢中尚有苦樂況死去而無地獄乎若聽朱子之言反累後人入地獄也何則若有不信罪福之徒使其放縱造惡而墮地獄卻不是反被朱子之害也朱子故排佛氏謬出此言而惑其眾是以不足信也明矣噫鬍子不懼地獄偽造崇正之辯誹謗大聖誑惑迷人令自他同入地獄可悲也哉嗚呼牢獄有作者去受地獄有亦是作者去受我不作牢獄之罪不受牢獄之刑不造地獄之業不受地獄之苦豈可執其己見斷其無也或曰如是如是何以修持不墮地獄一元曰汝等堅持齋戒唸佛參禪果證菩提高超極樂依此而行非但地獄不去受天堂亦不去受也。

地獄輪迴異類說　出儒典　四九

隋開皇中太府寺丞趙文昌死而復活云有人引至閻羅王所王問一生以來作何福業答云家貧無力可營功德唯持金剛般若王聞合掌贊言善哉功德甚大即放還生使人引至南門首見周武帝在門側房中三重鉗鎖喚昌云卿既還家為吾向隋皇帝說吾諸罪並以辨了唯滅佛法罪重未可得竟為營功德俾出地獄及出門外見大糞坑有人頭髮上出問引人云何人也引人答曰此是秦將白起罪猶未了昌歸得活遂奏其事來天下僧尼為周武帝誦金剛經設大供仍入隋史感應賦載庾信墮地獄為九頭龜也緣庾信在世為人故將浮詞誑語排斥佛氏以致感報如斯悔之晚矣名臣

【現代漢語翻譯】現代漢語譯本：難道是身體受苦嗎？要知道是靈魂（䰟神）承受地獄的苦難，實際上並非形體。活著的時候做夢尚且有苦樂，何況死後沒有地獄呢？如果聽信朱熹的言論，反而會連累後人墮入地獄。為什麼這樣說呢？如果有不相信罪福報應的人，因此放縱自己作惡而墮入地獄，那豈不是反而被朱熹所害嗎？朱熹故意排斥佛教，謬誤地發表這些言論來迷惑大眾，因此他的話不足以相信，這是很明顯的。唉！鬍子（指胡寅）不懼怕地獄，虛偽地編造『崇正』的辯論，誹謗偉大的聖人，欺騙迷惑世人，使自己和他人一同墮入地獄，真是可悲啊！嗚呼！建造監獄的人要去承受監獄的刑罰，造作地獄業因的人也要去承受地獄的苦難。我不造作監獄的罪業，就不會承受監獄的刑罰；不造作地獄的業因，就不會承受地獄的苦難。怎麼可以固執己見，斷定沒有地獄呢？有人問：『像這樣，像這樣，要怎樣修行才不會墮入地獄呢？』一元回答說：『你們堅持齋戒，唸佛，參禪，如果證得菩提，高超極樂世界，依照這樣修行，非但地獄不會去承受，天堂也不會去承受。』

《地獄輪迴異類說》出自儒家典籍。《四九》

隋朝開皇年間，太府寺丞趙文昌死後又復活，說有人引他到閻羅王那裡。閻羅王問他一生以來做了什麼善事。趙文昌回答說：『家貧力弱，無力營建功德，唯獨持誦《金剛般若經》。』閻羅王聽了，合掌讚歎說：『善哉！功德甚大！』就放他還陽。派人引他到南門，看見周武帝在門側的房間里，被三重鉗鎖。周武帝呼喚趙文昌說：『你既然還家，替我向隋朝皇帝說，我的各種罪過都已辨明，唯獨滅佛法的罪過深重，無法了結，請為我營建功德，使我脫離地獄。』等到出門外，看見一個大糞坑，有人頭髮朝上倒栽在裡面。趙文昌問引路的人這是什麼人，引路的人回答說：『這是秦朝的將領白起，罪業還沒有了結。』趙文昌回家后，就把這件事上奏朝廷。天下僧尼為周武帝誦《金剛經》，設盛大的供養。這件事還被記載在《隋史感應賦》中。庾信墮入地獄，轉生為九頭龜。因為庾信在世的時候，作為文人，用虛浮的辭藻和謊言來排斥佛教，以致感得這樣的果報，後悔也晚了，真是可悲的名臣啊！

【English Translation】 English version: Is it the body that suffers? Know that it is the soul (䰟神) that endures the torments of hell, not the physical form. Even in dreams while alive, there is joy and suffering, so how could there be no hell after death? If one listens to the words of Zhu Xi (朱子), it will instead implicate later generations in falling into hell. Why is this so? If there are those who do not believe in the retribution of sin and merit, and therefore indulge in evil deeds and fall into hell, wouldn't they be harmed by Zhu Xi instead? Zhu Xi deliberately rejected Buddhism, falsely uttering these words to deceive the masses, therefore his words are not to be believed, this is very clear. Alas! Hu Zi (鬍子, referring to Hu Yin 胡寅) does not fear hell, falsely fabricating the '崇正' (Chongzheng, meaning 'venerating the correct') arguments, slandering the great sages, deceiving and deluding the world, causing himself and others to fall into hell together, how lamentable! Alas! The one who builds the prison will go to endure the punishment of the prison, the one who creates the karma of hell will also go to endure the suffering of hell. If I do not create the sins of the prison, I will not endure the punishment of the prison; if I do not create the karma of hell, I will not endure the suffering of hell. How can one stubbornly cling to one's own views and assert that there is no hell? Someone asked: 'Like this, like this, how should one cultivate so as not to fall into hell?' Yiyuan (一元) replied: 'You should uphold abstinence, recite the Buddha's name, practice Chan meditation, and if you attain Bodhi (菩提, enlightenment), transcend to the Pure Land of Ultimate Bliss (極樂, the Western Paradise), by practicing in this way, not only will you not go to endure hell, but you will also not go to endure heaven.'

The 'Discourse on Hell, Reincarnation, and Different Species' comes from Confucian classics. 《四九》

During the Kaihuang era of the Sui Dynasty, Zhao Wenchang (趙文昌), the Vice Minister of the Taifu Temple, died and then revived, saying that someone led him to King Yama (閻羅王, the King of Hell). King Yama asked him what good deeds he had done in his life. Zhao Wenchang replied: 'My family is poor and weak, and I have no ability to build merit, but I only uphold and recite the 'Diamond Sutra' (金剛般若經, Vajracchedika Prajnaparamita Sutra). King Yama, upon hearing this, joined his palms and praised: 'Excellent! The merit is very great!' Then he released him to return to life. He sent someone to lead him to the south gate, where he saw Emperor Wu of Zhou (周武帝) in a room beside the gate, bound by triple shackles. Emperor Wu of Zhou called out to Zhao Wenchang, saying: 'Since you are returning home, please tell the Emperor of Sui on my behalf that my various sins have been clarified, but the sin of destroying the Dharma (佛法, Buddhist teachings) is severe and cannot be resolved. Please build merit for me so that I can escape from hell.' When he went outside the gate, he saw a large dung pit, with someone planted upside down in it with their hair sticking out. Zhao Wenchang asked the guide who this person was, and the guide replied: 'This is the Qin general Bai Qi (白起), whose karma has not yet been resolved.' After Zhao Wenchang returned home, he reported this matter to the court. Monks and nuns throughout the land recited the 'Diamond Sutra' for Emperor Wu of Zhou and offered grand offerings. This event was also recorded in the 'Sui History: Ode to Response'. Yu Xin (庾信) fell into hell and was reborn as a nine-headed turtle. Because Yu Xin, when he was alive, as a scholar, used frivolous rhetoric and lies to reject Buddhism, he reaped such a karmic reward. It is too late to regret, a truly lamentable famous minister!

言行錄載王荊公子名雱所為不善凡荊公悖理傷道之事多出于雱及雱死後荊公彷彿見雱荷鐵枷立於門側由是舍宅建寺為雱追冥福脫其苦難以是證之則儒家之書固有地獄之說矣乃謂釋氏地獄之說為無有何其未之思也南史載梁武帝夢眇目僧執手爐入宮內欲託生王宮覺而後宮生子幼即病目醫療不效竟眇一目是為元帝名臣言行錄載范祖禹將生其母夢一偉丈夫立於側曰我漢將軍鄧禹也覺而產兒遂名祖禹以鄧禹內行淳備遂字之曰淳夫又不見事文類聚蒙求等書羊怙識環鮑靚記井向靖女亡而再育問父母以求刀文澹幻質以還生說香囊而驗父以是證之則儒家之書固有輪迴之說乃以釋氏輪迴之說為非何其不察之也地獄輪迴之說前既言之矣至於死而變為畜生見於儒家之所紀者非一隋書李士謙曰鯀化為能(奴來切三足鱉)杜宇為鶗鴂褒君為龍牛哀為虎彭生為豕如意為犬黃母為黿宜武為鱉鄧文為牛徐伯為魚鈴下為烏書生為蛇嗚呼紀載於儒書者如此非釋氏創為此說也洪邁云親見殺豬羊者臨終臥地作豬羊鳴古人謂至暴化為虎程子謂親見村民化為虎自引虎入其家食其豬古今此類甚多世人猶不信矣莊周曰萬物出於機入于機賈誼曰化為異類兮亦何足患孔子曰原始反終故知生死之說信斯言也則知人有此身不可以常保背善趍惡不免為異類也玄宗直指云人用禽獸心死必

【現代漢語翻譯】現代漢語譯本：《言行錄》記載王安石的兒子，名叫王雱，所作所為多有不善。凡是王安石違背常理、傷害道義的事情，大多出自王雱。並且在王雱死後，王安石彷彿看見王雱戴著鐵枷鎖站在門邊。因此王安石捨棄宅邸建造寺廟，為王雱追薦冥福，以求脫離苦難。用這件事來證明，儒家的書籍中本來就有地獄的說法。卻說佛教的地獄之說是沒有的，這難道不是沒有經過思考嗎？

《南史》記載梁武帝夢見一個瞎眼的和尚拿著手爐進入宮內，想要託生到王宮。醒來后，後宮生了一個兒子，從小就眼睛有病，醫療沒有效果，最終瞎了一隻眼睛，這就是元帝。《名臣言行錄》記載范祖禹將要出生的時候，他的母親夢見一個偉岸的丈夫站在旁邊說：『我是漢朝將軍鄧禹。』醒來后就生下了兒子，於是命名為祖禹，因為鄧禹的德行淳樸完備，於是字他為淳夫。

又不見《事文類聚》、《蒙求》等書所記載的羊祜認識玉環，鮑靚記錄井，向靖的女兒死後又再生，詢問父母以求得刀文，文澹幻化形體而還生，說香囊而驗證父親。用這些來證明，儒家的書籍中本來就有輪迴的說法。卻說佛教的輪迴之說是錯誤的，這難道不是沒有經過考察嗎？

地獄輪迴的說法，前面已經說過了。至於死後變為畜生，記載在儒家的書籍中的也不止一件。《隋書·李士謙傳》說：鯀化為能（一種三足鱉），杜宇化為杜鵑，褒君化為龍，牛哀化為虎，彭生化為豬，如意化為犬，黃母化為黿，宜武化為鱉，鄧文化為牛，徐伯化為魚，鈴下化為烏，書生化為蛇。唉！記載在儒家書籍中的就是這樣，不是佛教首先創造這種說法的。

洪邁說，親眼看見殺豬羊的人臨終時躺在地上發出豬羊的叫聲。古人說，至暴的人會化為虎。程頤說，親眼看見村民化為虎，自己引虎進入家中吃他的豬。古今此類事情很多，世人還不相信啊！莊周說：『萬物出於機，入于機。』賈誼說：『化為異類啊，又有什麼值得憂慮的？』孔子說：『原始反終，所以知道生死。』相信這些話，就知道人有此身不可以永遠保持，背離善良而趨向邪惡，免不了變為異類。《玄宗直指》說，人用禽獸的心，死後必定...

【English Translation】 English version: 'Yan Xing Lu' records that Wang Anshi's (Wang Anshi, a prominent statesman and writer of the Song Dynasty) son, named Wang Pang, often acted improperly. All the matters in which Wang Anshi went against reason and harmed morality mostly originated from Wang Pang. Furthermore, after Wang Pang's death, Wang Anshi seemed to see Wang Pang wearing iron shackles standing by the door. Therefore, Wang Anshi abandoned his residence to build a temple, to pray for Wang Pang's posthumous blessings, in order to escape suffering. Using this matter to prove that Confucian books originally had the concept of hell. Yet, to say that the Buddhist concept of hell is non-existent, isn't this without thinking?

'Nan Shi' records that Emperor Wu of Liang (Emperor Wu of Liang, founder of the Liang dynasty) dreamed of a blind monk holding a hand warmer entering the palace, wanting to be reborn into the royal palace. After waking up, the harem gave birth to a son, who had eye problems from childhood, medical treatment was ineffective, and eventually became blind in one eye, this was Emperor Yuan (Emperor Yuan of Liang). 'Ming Chen Yan Xing Lu' records that when Fan Zuyu (Fan Zuyu, a famous official of the Song Dynasty) was about to be born, his mother dreamed of a tall and strong man standing beside her saying: 'I am the Han Dynasty general Deng Yu (Deng Yu, a general of the Eastern Han Dynasty).' After waking up, she gave birth to a son, so he was named Zuyu, because Deng Yu's virtue was pure and complete, so he was styled Chunfu.

Furthermore, don't we see in books such as 'Shi Wen Lei Ju' and 'Meng Qiu' the records of Yang Hu (Yang Hu, a general of the Jin Dynasty) recognizing the jade ring, Bao Jing (Bao Jing, a Taoist figure) recording the well, Xiang Jing's daughter dying and being reborn, asking her parents to obtain the knife inscription, Wen Dan transforming his form and returning to life, and verifying his father by describing the fragrance pouch. Using these to prove that Confucian books originally had the concept of reincarnation. Yet, to say that the Buddhist concept of reincarnation is wrong, isn't this without investigation?

The concept of hell and reincarnation has already been mentioned earlier. As for dying and transforming into animals, there are more than a few records in Confucian books. 'Sui Shu·Li Shiqian Zhuan' says: Gun (Gun, a mythological figure) transformed into a Neng (a three-legged turtle), Du Yu (Du Yu, a king of Shu) transformed into a cuckoo, Bao Jun (Bao Jun, a ruler of the ancient Ba state) transformed into a dragon, Niu Ai (Niu Ai, a person from the state of Lu) transformed into a tiger, Peng Sheng (Peng Sheng, an official of the state of Lu) transformed into a pig, Ruyi (Ruyi, a concubine of Emperor Gaozu of Han) transformed into a dog, Huang Mu (Huang Mu, a woman from the state of Chu) transformed into a turtle, Yi Wu (Yi Wu, a person from the state of Chu) transformed into a turtle, Deng Wen (Deng Wen, a person from the state of Han) transformed into a cow, Xu Bo (Xu Bo, a person from the state of Chu) transformed into a fish, Ling Xia (Ling Xia, a person from the state of Chu) transformed into a crow, and a scholar transformed into a snake. Alas! The records in Confucian books are like this, it was not Buddhism that first created this saying.

Hong Mai said that he personally saw people who slaughtered pigs and sheep lying on the ground making the sounds of pigs and sheep when they were dying. The ancients said that the extremely violent would transform into tigers. Cheng Yi (Cheng Yi, a philosopher of the Song Dynasty) said that he personally saw villagers transform into tigers, and they themselves led the tigers into their homes to eat their pigs. There are many such things throughout history, but the world still does not believe it! Zhuang Zhou (Zhuang Zhou, a philosopher of the Warring States period) said: 'All things come from the machine and enter the machine.' Jia Yi (Jia Yi, a statesman and writer of the Han Dynasty) said: 'Transforming into different kinds, what is there to worry about?' Confucius (Confucius, a philosopher of ancient China) said: 'Tracing back to the origin and returning to the end, therefore we know about life and death.' Believing these words, we know that people cannot keep this body forever, and turning away from goodness and towards evil, they cannot avoid transforming into different kinds. 'Xuan Zong Zhi Zhi' says that people use the hearts of birds and beasts, and after death they will surely...

為禽獸生用人天心死必歸人天此乃不易之理也何謂無輪迴靜齋學士云聰明不能敵業富貴豈免輪迴由是推之則三教皆言此事豈可以目前未見而不信也故佛以慈悲廣大之心示五乘之教人乘者教人持五戒而常獲人身不墮于異類也天乘者教人修十善而報得天身不止於為人也后之三乘者教人由聲聞緣覺以至於佛道永斷生死輪迴歸於凈土常住不滅證無上覺還度眾生也籲天下之大道遠理孰有過於此哉。

辨明升降托胎　五十

或曰釋氏言投胎託生者言升降輪轉者此等之言誠為可惡詎可信之世間愚夫愚婦被他所惑讀書智者不被其惑哉一元曰子是博覽智人耶或曰然一元曰子是智人必能窮通萬物之理乞將二事剖斷之或曰懷胎生產之事必從夫妻交感而生焉有外來投托者縱然有之要見從何處來從何處入所言投胎託生者決不可信矣所言升降輪轉者實無此事設使有之何不人生其畜畜生其人只見人生人畜生畜焉斷此二事必不可信一元笑曰子既稱為智者不應自昧其心山僧雖是愚陋不被子之所瞞或曰師若達理何不為我詳說之一元曰然吾語汝汝當諦聽焉子言投胎託生皆從交感而有世間無子之人多娶妻妾以交感而終身竟無一個兒女者何耶要知投胎託生必假內外因緣方得成就云何內外因緣本人宿業為內因父母遺體為外緣內外因緣和合而有若無宿業自

【現代漢語翻譯】現代漢語譯本為禽獸而生，卻想用人天之心，死後必定迴歸人天，這乃是不變的道理啊。什麼是無輪迴呢？靜齋學士說，聰明不能戰勝業力，富貴也無法避免輪迴。由此推斷，三教都談論此事，怎麼可以因為目前沒有見到就不相信呢？所以佛以慈悲廣大的心，開示五乘之教。人乘，教人持守五戒，從而常常獲得人身，不墮落到異類之中。天乘，教人修習十善，從而報得天身，不止於做人。後面的三乘，教人從聲聞、緣覺以至於佛道，永遠斷絕生死輪迴，迴歸于凈土，常住不滅，證得無上覺悟，還要度化眾生。唉，天下的大道至理，還有什麼能超過這些呢？

辨明升降托胎五十

有人說，釋迦牟尼所說的投胎託生，以及升降輪轉，這些話實在令人厭惡，怎麼可以相信呢？世間的愚夫愚婦被他們迷惑，讀書的智者難道也會被迷惑嗎？一元問道：『您是博覽群書的智者嗎？』那人回答：『是的。』一元說：『您是智者，必定能窮盡通曉萬物的道理，請您將這兩件事剖析判斷一下。』那人說：『懷胎生產的事情，必定是從夫妻交合感應而生，哪裡有外來投托的呢？縱然有，也要看到從何處來，從何處進入。所說的投胎託生，決不可信！所說的升降輪轉，實在沒有此事！假設有，為什麼不是人轉產生畜生，畜生轉產生人呢？只見人轉產生人，畜生轉產生畜生。斷定這兩件事，必定不可信。』一元笑著說：『您既然自稱為智者，就不應該矇蔽自己的心。山僧雖然愚陋，卻不會被您所欺騙。』那人說：『師父如果通達道理，為什麼不為我詳細說說呢？』一元說：『好，我告訴你，你應當仔細聽著。你說投胎託生都是從交合感應而來，世間沒有兒子的人，多次娶妻納妾以求交合感應，卻終身都沒有一個兒女，這是為什麼呢？要知道投胎託生，必須憑藉內外因緣才能成就。什麼是內外因緣呢？本人前世的宿業是內因，父母的遺體是外緣，內外因緣和合才有。如果沒有宿業，自然……』

【English Translation】 English version Born as beasts, yet aspiring to the minds of humans and gods, after death, they inevitably return to the realms of humans and gods. This is an immutable principle. What is the absence of reincarnation? Scholar Jingzhai says, 'Intelligence cannot overcome karma, and wealth cannot avoid reincarnation.' From this, it can be inferred that all three teachings discuss this matter. How can one disbelieve it simply because it is not currently seen? Therefore, the Buddha, with a compassionate and vast heart, revealed the five vehicles of teaching. The human vehicle teaches people to uphold the five precepts, thereby constantly obtaining a human body and not falling into different categories of beings. The heavenly vehicle teaches people to cultivate the ten virtues, thereby reaping the reward of a heavenly body, not just remaining as humans. The latter three vehicles teach people from the stages of Śrāvaka (聲聞), Pratyekabuddha (緣覺) to the path of Buddhahood, eternally severing the cycle of birth and death, returning to the Pure Land, abiding permanently without extinction, attaining unsurpassed enlightenment, and also liberating sentient beings. Alas, among the great principles of the world, what could surpass these?

Distinguishing Ascending, Descending, and Entering the Womb - Fifty

Someone said, 'The Śākya's (釋迦) words about entering the womb and being reborn, as well as ascending and descending in the cycle, are truly detestable. How can they be believed? The foolish men and women of the world are deluded by them, but surely the learned and wise are not?' Yiyuan (一元) asked, 'Are you a learned and wise person?' The man replied, 'Yes.' Yiyuan said, 'Since you are wise, you must be able to thoroughly understand the principles of all things. Please analyze and judge these two matters.' The man said, 'The matter of conception and childbirth certainly arises from the interaction and sensation of husband and wife. Where does this external entering come from? Even if there were such a thing, one would have to see from where it comes and where it enters. The so-called entering the womb is absolutely unbelievable! The so-called ascending and descending in the cycle is simply not true! If it were, why wouldn't humans be reborn as animals, and animals be reborn as humans? One only sees humans being born as humans, and animals being born as animals. Concluding these two matters, they are certainly unbelievable.' Yiyuan laughed and said, 'Since you call yourself wise, you should not obscure your own mind. Although this mountain monk is foolish, I will not be deceived by you.' The man said, 'If the master understands the principles, why not explain them to me in detail?' Yiyuan said, 'Alright, I will tell you, and you should listen carefully. You say that entering the womb and being reborn all come from interaction and sensation. In the world, there are many people without children who marry multiple wives and concubines in order to seek interaction and sensation, yet they never have a single child in their entire lives. Why is this? You should know that entering the womb and being reborn must rely on both internal and external causes to be accomplished. What are the internal and external causes? One's own past karma is the internal cause, and the parents' physical remains are the external cause. Only when internal and external causes are in harmony can it happen. If there is no past karma, then naturally...'

因終不託胎何以故父母猶如水土神識猶如種子若無種子決定不生子不信有外來投胎之事設使有之要見從何處來從何處入我今再將喻法為子決疑譬如人在深房閨合之內有花香從外而來其人聞之宛然可見且花香亦無形相亦不隔礙時風送來為自然耳神識投胎亦復如是況神識亦無形相亦不隔礙業風吹來亦自然耳猶如人之妄想有甚隔礙亦如夢中之事與覺時則同況夢亦無形相亦不隔礙皆為自然耳神識投胎亦復如是要知胎腹與屋舍不別神識投胎如人進屋乃自然耳或曰屋舍甚大胎腹極小奚能藏得身乎一元曰神識乃是無相之靈性靈效能大能小大則無邊際小則看不見入胎腹不以為小入屋舍不以為大此乃自然之理何必懷疑子又言人生人畜生畜焉有升降輪轉之事乎設使有之何不人生其畜畜生其人此之無知之言愚癡極甚譬如士之求官必從官求離官而得者無有是處且夫人形是一欲為三教百家之業必須各從其類而得之離類得之無有是處亦如神識是一皆由造作不同遂使投胎有異投人胎則為人投畜胎則為畜豈可言其人生畜畜生人哉亦如水性是一落在諸處因處得名又如金性是一造作眾器因器類相神靈升降托胎亦復如是或曰師言明矣一元曰復有多種受胎不及盡述二事之義略說如斯所言成形之事非止胎生亦有卵生者濕生者化生者子讀儒書人倫一界之事尚識未盡焉

能識十界之事乎或曰何為十界一元曰佛界菩薩界緣覺界聲聞界天界人界修羅界餓鬼界畜生界地獄界總名四聖六凡共成十界若神識作佛業生佛界作菩薩業生菩薩界作緣覺業生緣覺界作聲聞業生聲聞界作天業生天界作人業生人界作修羅業生修羅界作餓鬼業生餓鬼界作畜生業生畜生界作地獄業生地獄界所謂神識無定隨業受報不見華嚴經云若人慾了知三世一切佛應觀法界性一切唯心造豈不然乎子欲明大理必須閱藏經究本性方可稱為博學有智之人慎勿以管見窺天反謗吾家之大法或曰余雖讀書實未能達此之理今幸尊師開示如闇得燈如貧得寶一元曰切不可執著小知小見誤卻你生死大事還要修持凈業愿出苦輪先德云世有才人文僭絕可憐不遇空王說幾多枉負聦明心到底生死打不徹誠哉是言也嗚呼吾以復引因果勸子回頭昔有僧明琛通內外學能𦘕蛇作常山蛇勢並作蛇論生身變為蛇李伯時𦘕馬作打輥馬勢活現馬形驗此二事顯明唸佛定成佛求生凈土定生凈土子何不以唸佛為心求生凈土哉或曰謹遵師命當以修持禮敬慇勤辭謝而退。

辨明梁武定業　丞相張商英解　五一

或曰梁武一生奉佛后致亡國喪身何也無盡曰不明定業之人誠為可愍昔日嵩岳圭禪師云佛有三能三不能佛能空一切相成萬法智而不能即滅定業佛能知群有性窮億劫事而不能

【現代漢語翻譯】現代漢語譯本能認識十界的事情嗎？有人問：『什麼是十界？』一元回答說：『佛界（Buddha realm）、菩薩界（Bodhisattva realm）、緣覺界（Pratyekabuddha realm）、聲聞界（Arhat realm）、天界（Deva realm）、人界（Human realm）、修羅界（Asura realm）、餓鬼界（Preta realm）、畜生界（Animal realm）、地獄界（Naraka realm），總稱為四聖六凡，共同構成十界。如果神識造作佛的業，就生於佛界；造作菩薩的業，就生於菩薩界；造作緣覺的業，就生於緣覺界；造作聲聞的業，就生於聲聞界；造作天的業，就生於天界；造作人的業，就生於人界；造作修羅的業，就生於修羅界；造作餓鬼的業，就生於餓鬼界；造作畜生的業，就生於畜生界；造作地獄的業，就生於地獄界。』所謂神識沒有固定，隨著業力接受果報。《華嚴經》（Avatamsaka Sutra）不是說：『若人慾了知三世一切佛，應觀法界性，一切唯心造』嗎？你想要明白大道理，必須閱讀藏經，探究本性，才可以稱為博學有智之人。千萬不要以管窺天，反而誹謗我們的大法。』有人說：『我雖然讀書，實在未能達到這個道理。今天幸虧尊師開示，如同在黑暗中得到燈，如同貧窮得到寶。』一元說：『千萬不可執著小知小見，耽誤了你生死的大事，還要修持凈業，願望脫離苦海。』先德說：『世上有才華的人文采絕倫，可惜不遇到佛陀的教說，多少枉費了聰明的心，到底生死解脫不了。』這話真是對啊！唉！我再引用因果來勸你回頭。過去有僧人名叫明琛，通曉內外學，能畫蛇，畫的蛇像常山蛇一樣有氣勢，並且作《蛇論》，結果生身變為蛇。李伯時畫馬，畫的馬像打滾的馬一樣，活靈活現。驗證這兩件事，顯明唸佛必定成佛，求生凈土必定往生凈土。你為什麼不以唸佛為心，求生凈土呢？』有人說：『謹遵師命，當以修持禮敬。』慇勤辭謝而退。辨明梁武定業丞相張商英解五一有人問：『梁武帝（Emperor Wu of Liang）一生信奉佛教，後來導致亡國喪身，這是為什麼呢？』無盡回答說：『不明白定業的人，實在可憐。』昔日嵩岳圭禪師說：『佛有三能三不能。佛能空一切相，成萬法智，而不能即滅定業。佛能知群有性，窮億劫事，而不能...

【English Translation】 English version Can you recognize the matters of the Ten Realms?' Someone asked, 'What are the Ten Realms?' Yiyuan replied, 'The Buddha Realm (realm of enlightenment), Bodhisattva Realm (realm of altruistic enlightenment), Pratyekabuddha Realm (realm of solitary enlightenment), Arhat Realm (realm of enlightened disciples), Deva Realm (heavenly realm), Human Realm (realm of humanity), Asura Realm (realm of demigods), Preta Realm (realm of hungry ghosts), Animal Realm (realm of animals), and Naraka Realm (hell realm), collectively known as the Four Saints and Six Ordinary Beings, together forming the Ten Realms. If the consciousness creates the karma of a Buddha, it is born in the Buddha Realm; if it creates the karma of a Bodhisattva, it is born in the Bodhisattva Realm; if it creates the karma of a Pratyekabuddha, it is born in the Pratyekabuddha Realm; if it creates the karma of an Arhat, it is born in the Arhat Realm; if it creates the karma of a Deva, it is born in the Deva Realm; if it creates the karma of a human, it is born in the Human Realm; if it creates the karma of an Asura, it is born in the Asura Realm; if it creates the karma of a Preta, it is born in the Preta Realm; if it creates the karma of an animal, it is born in the Animal Realm; if it creates the karma of hell, it is born in the Hell Realm.' The so-called consciousness is not fixed, and it receives retribution according to karma. Doesn't the Avatamsaka Sutra say: 'If one wishes to understand all the Buddhas of the three worlds, one should contemplate the nature of the Dharma Realm, for everything is created by the mind'? If you want to understand great principles, you must read the Tripitaka and investigate your inherent nature, then you can be called a learned and wise person. Do not look at the sky through a tube, and instead slander our great Dharma.' Someone said, 'Although I have read books, I have not been able to reach this understanding. Today, I am fortunate to have the Venerable Teacher's guidance, like gaining a lamp in the darkness, like a poor person gaining treasure.' Yiyuan said, 'You must not cling to small knowledge and small views, delaying your great matter of birth and death. You must also cultivate pure karma and vow to escape the sea of suffering.' An ancient worthy said, 'The talented people in the world are outstanding in literature, but it is a pity that they do not encounter the Buddha's teachings, and how much they waste their intelligent minds, and in the end, they cannot break through birth and death.' These words are truly correct! Alas! I will again use cause and effect to persuade you to turn back. In the past, there was a monk named Mingchen, who was proficient in both internal and external learning, and could paint snakes, painting snakes with the vigor of Changshan snakes, and also wrote Essays on Snakes, and as a result, his body transformed into a snake. Li Boshi painted horses, painting horses like tumbling horses, vividly. Verifying these two events, it is clear that reciting the Buddha's name will definitely become a Buddha, and seeking rebirth in the Pure Land will definitely be reborn in the Pure Land. Why don't you take reciting the Buddha's name as your mind and seek rebirth in the Pure Land?' Someone said, 'I respectfully obey the teacher's instructions and will cultivate with reverence.' He earnestly thanked him and withdrew. Clarifying the Fixed Karma of Emperor Wu of Liang Explained by Prime Minister Zhang Shangying Fifty-one Someone asked, 'Emperor Wu of Liang (Liang Wu Di) devoted his life to Buddhism, but later led to the destruction of his country and his own death. Why is this?' Wujin replied, 'Those who do not understand fixed karma are truly pitiful.' In the past, Zen Master Gui of Mount Song said, 'The Buddha has three abilities and three inabilities. The Buddha can empty all forms and accomplish the wisdom of all dharmas, but cannot immediately extinguish fixed karma. The Buddha can know the nature of all beings and exhaust the affairs of billions of kalpas, but cannot...

化導無緣佛能度一切有情而不能盡眾生界是謂三能三不能也今有心憤憤口悱悱聞佛似𡨥仇見僧如蛇虺者吾末如之何也已矣且佛尚不能化導無緣吾如彼何哉議者皆謂梁武奉佛而亡國蓋不探佛理者未足與議也國祚之短長世數之治亂吾不知其然矣堯舜大聖而國止一身其禪位者以其子之不肖而後禪也其子之不肖豈天罪之歟自開闢至漢明帝以前佛法未至於此而國有遇難者何也唐張燕公所記梁朝四公者能知天地鬼神變化之事瞭如指掌而昭明太子亦聖人之徒也且聖者以治國治天下為緒餘耳豈無先覺之明而慎擇可行之事以告武帝哉蓋定業不可逃矣嗚呼定業之不可作也猶水火之不可入也其報之來若四時之無爽也如西土師子尊者此土二祖大師皆不免也又豈真師子二祖哉釋迦如來尚且不免金鏘馬麥之報況初學凡夫哉蓋修也者改往修來矣且宿業既還已則將來之善豈舍我哉今夫為女形者實劣於男矣遽欲奉佛而可亟變為男子乎必將盡此報身而願力有待於後世乎梁武壽高八十有六不為不多以至而卒不至大惡但捨身之謬以其先見禍兆筮得乾卦上九之變取其貴而無位高而無民以此自卑欲圖弭災召福者梁武自謬耳于佛何有哉梁武小乘根器專信有為之果茲其所以不遇達磨之大法也過信泥跡執中無權者亦其定業使之然乎但聖人創法本為天下後世豈為一人設也孔子

【現代漢語翻譯】現代漢語譯本佛能度化一切有情眾生，卻不能度盡所有的眾生，這就是所謂的三能三不能。現在有些人心中憤恨，口中不滿，聽到佛就好像遇到仇敵，看到僧人就好像看到毒蛇，我實在不知道該如何是好。算了吧，佛尚且不能度化沒有緣分的人，我又該如何呢？議論的人都說梁武帝信奉佛教而導致國家滅亡，這都是不探究佛理的人，不值得與他們討論。國家壽命的長短，世道的太平與混亂，我不知道其中的原因。堯舜這樣的大聖人，他們的國家也只傳了一代，他們禪讓帝位是因為自己的兒子不賢能。他們的兒子不賢能，難道是上天的懲罰嗎？自從開天闢地到漢明帝以前，佛法還沒有傳到這裡，國家也有遭遇災難的時候，這是為什麼呢？唐朝張燕公所記載的梁朝四位賢士，能夠知曉天地鬼神變化的事情，就像看自己的手掌一樣清楚，而且昭明太子也是聖人一流的人物。聖人把治理國家治理天下看作是剩餘的事情，難道沒有先見的明智，謹慎地選擇可行的事情來告訴梁武帝嗎？大概是註定的業力無法逃脫。唉，註定的業力是無法避免的，就像水火不能進入一樣。它的報應到來就像四季的執行一樣準確。就像西土的師子尊者（Lion），此土的二祖慧可大師，都不能免除災禍。又哪裡僅僅是師子尊者和二祖慧可大師呢？釋迦如來（Sakyamuni Buddha）尚且不能免除金槍馬麥的果報，更何況是初學佛法的凡夫俗子呢？所謂的修行，就是改正過去的錯誤，修持未來的善行。而且過去的罪業已經償還，那麼將來的善報難道會捨棄我嗎？現在，身為女身的人確實不如男子，難道想要立刻信奉佛教就能立刻變成男子嗎？必定要盡此一生的報身，而願力要等待來世才能實現嗎？梁武帝（Emperor Wu of Liang）活到八十六歲，不能算短壽，最終去世也沒有犯下大惡，只是捨身同泰寺這件事有錯誤。因為他事先看到了災禍的預兆，占卜得到乾卦上九的變卦，取其『貴而無位，高而無民』的含義，用此來貶低自己，想要消除災禍召來福報，這是梁武帝自己的錯誤，與佛有什麼關係呢？梁武帝是小乘根器，專門相信有為之果，這就是他不遇到達磨（Bodhidharma）大法的原因。過分相信固定的形式，執著于中庸之道而沒有權變，這也是他的定業所致嗎？但是聖人創立法則，本來是爲了天下後世，難道是為一個人設立的嗎？孔子（Confucius）

【English Translation】 English version The Buddha can guide and liberate all sentient beings, but cannot exhaust the realm of all beings. This is what is meant by the 'three abilities and three inabilities'. Now, there are those who harbor resentment in their hearts and express discontent in their words, seeing the Buddha as an enemy and monks as venomous snakes. I truly do not know what to do about this. Alas, even the Buddha cannot guide those without affinity, so what can I do? Those who argue that Emperor Wu of Liang's devotion to Buddhism led to the downfall of his kingdom are those who do not explore the principles of Buddhism and are not worth discussing with. I do not know the reasons for the length of a nation's lifespan or the peace and chaos of the world. Even great sages like Yao and Shun only passed their kingdoms down for one generation, and they abdicated the throne because their sons were unworthy. Is their sons' unworthiness a punishment from Heaven? From the beginning of time until the reign of Emperor Ming of Han, Buddhism had not yet arrived here, and yet countries still encountered disasters. Why is this? The four wise men of the Liang Dynasty recorded by Zhang Yan of the Tang Dynasty were able to know the changes of heaven, earth, ghosts, and spirits as clearly as looking at their own palms, and Crown Prince Zhaoming was also a sage-like figure. Sages regard governing the country and the world as secondary matters. Did they not have the foresight and carefully choose feasible things to tell Emperor Wu? It is probably that destined karma cannot be escaped. Alas, destined karma cannot be avoided, just as water and fire cannot be entered. Its retribution comes as surely as the seasons. Just like the Venerable Simha (Lion) in the Western Lands and the Second Patriarch Huike in this land, they could not avoid misfortune. And where are only Venerable Simha and the Second Patriarch Huike? Even Sakyamuni Buddha could not avoid the retribution of the golden spear and horse barley, let alone ordinary beginners in Buddhism? The so-called cultivation is to correct past mistakes and cultivate future good deeds. And since past sins have been repaid, will future good rewards abandon me? Now, a woman's body is indeed inferior to a man's. Does wanting to immediately devote oneself to Buddhism immediately transform one into a man? One must exhaust this lifetime's body, and the vows must wait for the next life to be fulfilled? Emperor Wu of Liang lived to be eighty-six years old, which cannot be considered short, and he did not commit any great evils before his death, only the matter of donating his body to Tongtai Temple was a mistake. Because he foresaw the signs of disaster beforehand and divined the change of the ninth line of the Qian hexagram, taking its meaning of 'noble without position, high without people', using this to humble himself, wanting to eliminate disaster and summon good fortune, this was Emperor Wu's own mistake, what does it have to do with the Buddha? Emperor Wu of Liang had the roots of the Hinayana and specifically believed in the fruits of conditioned actions, which is why he did not encounter the great Dharma of Bodhidharma. Overly believing in fixed forms, clinging to the middle way without flexibility, is this also caused by his fixed karma? But the sages created laws originally for the world and future generations, were they established for one person? Confucius

曰仁者壽而力稱回之為仁而回且夭矣豈孔子之言無驗歟蓋非為一人而言也梁武之奉佛其類回之為仁乎侯景兵至而集沙門念摩訶般若波羅蜜者過信泥跡而不能權宜適變也亦猶後漢向詡張角作亂詡上便宜頗多譏刺左右不欲國家興兵但追將兵于河上北向讀孝經賊則當自消滅又如後漢蓋勛傳中平元年北地羌胡與邊章等寇亂隴右扶風宋梟為守患多寇叛謂勛曰涼州寡于學術故屢多反暴今欲多寫孝經令家家習之庶或使人知義此亦用之者不善也豈孝經之罪歟抑又安知梁武前定之業禍不止此由作善以損之故能使若是之壽也帝嘗以社稷存亡久近問于志公公自指其咽示之蓋讖侯景也公臨滅時武帝又復詢詰前事志公曰貧僧塔壞升下社稷隨壞公滅后奉來造塔已畢武帝忽思曰木塔其能久乎遂命撤去改創以石塔貴圖不朽以應其記拆塔才畢侯景兵已入矣至人豈不前知耶如安世高帛法祖之徒故來畢前世之對不遠千里自投死地者以其定業不可逃也如晉郭璞亦自知其不免況識破虛幻視死如歸者乎豈有明知宿有所負而欲使之避拒茍免哉。

辨明東西界域　五二

客問妙明禪師曰佛教是夷狄之法我中國不宜法之孔子白夷狄之有君不如諸夏之亡也孟子曰吾聞以夏變夷者未聞變于夷者也且吾子曩時學二帝三王之法習六經諸子之書今更舍之反學西域之言不亦

【現代漢語翻譯】現代漢語譯本：有人說，仁者長壽，而且大力讚揚顏回的仁德，但顏回卻早逝了，難道孔子的話沒有應驗嗎？其實孔子的話不是為某一個人說的。梁武帝信奉佛教，就像顏回行仁一樣嗎？侯景的軍隊兵臨城下時，梁武帝召集僧人唸誦《摩訶般若波羅蜜經》，這是過於相信迷信，而不能權宜應變啊！這也就像後漢時期的向詡、張角作亂，向詡上書了很多建議，其中有很多是批評朝廷大臣的，不希望國家興兵，只是派將領到黃河邊，面朝北誦讀《孝經》，賊人自然就會消滅。又如後漢蓋勛傳中記載，中平元年，北地羌胡與邊章等人侵擾隴右，扶風宋梟擔任太守，苦於叛亂太多，對蓋勛說：『涼州缺少學術，所以屢次發生叛亂，現在我想多抄寫《孝經》，讓家家戶戶都學習，或許能使人懂得道義。』這也是使用《孝經》的人不善於運用啊！難道是《孝經》的罪過嗎？又怎麼知道梁武帝前世註定的業報不止於此，因為他行善以損耗了福報，所以才能夠使他如此長壽。梁武帝曾經向志公禪師詢問國家社稷存亡的長短，志公禪師用手指指自己的喉嚨示意，這是預示侯景會作亂。志公禪師臨終時，梁武帝又再次詢問之前的事情，志公禪師說：『貧僧的塔壞了，社稷也隨之壞了。』志公禪師圓寂后，朝廷派人建造寶塔，寶塔剛一建成，梁武帝忽然想到：『木塔怎麼能長久呢？』於是下令拆除木塔，改用石頭建造寶塔，希望以此來圖謀不朽，以應驗志公禪師的預言。拆塔剛剛完畢，侯景的軍隊就已經攻入了。得道之人難道不能預先知道嗎？像安世高、帛法祖這些人，本來就是爲了了結前世的因緣而來，不遠千里，自己投身於死地，是因為他們註定的業報無法逃脫啊！像晉朝的郭璞也知道自己不能倖免。更何況是那些看破虛幻，視死如歸的人呢？難道有明明知道自己宿世有所虧欠，卻想要逃避拒絕，茍且免除的嗎？

辨明東西界域五二

有人問妙明禪師說，佛教是夷狄的法，我們中國不應該傚法它。孔子說，白夷狄即使有君主，也不如諸夏沒有君主。孟子說，我聽說用諸夏的文化來改變夷狄，沒聽說過被夷狄的文化所改變的。而且您之前學習二帝三王的法則，學習六經諸子的書籍，現在卻捨棄它們，反而學習西域的言論，不也是...

【English Translation】 English version: Someone said, 'The benevolent live long,' and greatly praised Yan Hui's benevolence, but Yan Hui died young. Doesn't this mean Confucius's words are not valid?' Actually, Confucius's words were not meant for one particular person. Is Emperor Wu of Liang's devotion to Buddhism similar to Yan Hui's practice of benevolence? When Hou Jing's army approached the city, Emperor Wu of Liang gathered monks to recite the 'Mahaprajnaparamita Sutra.' This was excessive belief in superstition and a failure to adapt to changing circumstances! It's like during the Later Han dynasty, when Xiang Xu and Zhang Jiao rebelled, Xiang Xu submitted many suggestions, many of which criticized the court officials. He didn't want the country to raise troops, but rather to send generals to the Yellow River, face north, and recite the 'Classic of Filial Piety,' and the rebels would naturally disappear. Also, as recorded in the biography of Gai Xun in the Later Han dynasty, in the first year of the Zhongping era, the Qiang and Hu people of Beidi, along with Bian Zhang and others, invaded Longyou. Song Xiao of Fufeng, serving as governor, suffered from too many rebellions and said to Gai Xun, 'Liang Province lacks scholarship, so rebellions occur frequently. Now I want to have many copies of the 'Classic of Filial Piety' made, so that every household can study it, perhaps enabling people to understand righteousness.' This is also a case of people using the 'Classic of Filial Piety' poorly! Is it the fault of the 'Classic of Filial Piety'? And how do we know that Emperor Wu of Liang's predetermined karma from previous lives was not limited to this? Because he performed good deeds to diminish his blessings, he was able to live such a long life. Emperor Wu once asked Zen Master Zhigong about the duration of the state's existence, and Zen Master Zhigong pointed to his own throat, indicating that Hou Jing would rebel. When Zen Master Zhigong was about to pass away, Emperor Wu again inquired about the previous matter. Zen Master Zhigong said, 'The poor monk's pagoda is destroyed, and the state will also be destroyed.' After Zen Master Zhigong passed away, the court sent people to build a pagoda. As soon as the pagoda was completed, Emperor Wu suddenly thought, 'How can a wooden pagoda last long?' So he ordered the wooden pagoda to be demolished and replaced with a stone pagoda, hoping to seek immortality and fulfill Zen Master Zhigong's prophecy. As soon as the demolition of the pagoda was completed, Hou Jing's army had already entered. Can enlightened people not foresee things? People like An Shigao and Bo Fazhu came to settle karmic debts from previous lives, traveling thousands of miles to throw themselves into death, because their predetermined karma could not be escaped! Like Guo Pu of the Jin dynasty, he also knew that he could not avoid his fate. How much more so those who see through illusion and regard death as returning home? Would anyone who clearly knows that they owe a debt from a past life want to escape, refuse, or seek temporary exemption?

Distinguishing the Eastern and Western Boundaries Fifty-Two

Someone asked Zen Master Miaoming, 'Buddhism is a foreign (Yi Di) teaching, and our China should not follow it. Confucius said, 'Even if the Bai Yi Di have rulers, it is not as good as the Xia without rulers.' Mencius said, 'I have heard of using Xia culture to transform the Yi Di, but I have not heard of being transformed by the Yi Di.' Moreover, you previously studied the laws of the Two Emperors and Three Kings, and studied the books of the Six Classics and the various philosophers, but now you abandon them and instead study the words of the Western Regions, isn't it...'

陋乎妙明曰吾昔未見大聖微妙之旨亦嚐出此語與子所見不相遠也今則不然若子只知禮樂之華而闇道德之實窺爝火之照而未睹日月之明也孔子所語疾時君子廢禮孟子譏陳相之專農意有所主理非決然且舜生於東夷文王生於西夷大禹生於石佃日磾出於蕃由余出於戎季札出於蠻此三聖三賢皆生於夷狄豈可以夷狄而不法之也且太康周幽君之荒者也石趙嬴秦君之暴者也趙高李斯臣之佞者也侯景宇文臣之悖者也此四君四臣皆生於中夏豈可以中夏而法之也昔孔子欲居九夷或曰陋如之何子曰君子居之何陋之有夫如是非聖賢拘於夷夏而人自夷夏耳且北辰之星在天之中在齊之北以此觀之齊魯漢魏之地未必為中也若此以彼為西戎彼必以此為東夷矣而又且孰為其中耶自高天之所覆原地之所載山川之廣邦域之多不可以億兆而記又焉知此為中乎彼為邊乎佛以百億日月世界如一芥子況一日月之小世界乎語云多聞擇其善者而從之吾是以尊其大而學之譬如大海一滴味具百川出世之道頗知則世間之道不勞而得矣。

辨明三教經典　五三

客又問妙明曰至寶光而不華至辭愨而不節言約而至者麗事寡而達者明故珠玉少而貴瓦礫多而賤聖人制六經不過數萬余言老子說道德經不過五千余言今見佛經卷以萬計言以億數自非一人力所堪能蓋繁而不要也妙明曰牟

【現代漢語翻譯】現代漢語譯本：妙明說：『我過去未曾領會大聖微妙的旨意時，也曾說過這樣的話，與你所見相差不遠。但現在不同了。你只知道禮樂的表面華麗，卻不明白道德的實際內涵；只看到火把的光亮，卻沒見過太陽和月亮的明亮。孔子所說的厭惡當時的君子廢棄禮樂，孟子批評陳相只專心農業，都是有所針對，並非絕對如此。況且舜出生在東夷，文王出生在西夷，大禹出生在石紐，日磾（匈奴貴族）出自匈奴，由余（晉國大臣）出自西戎，季札（吳國公子）出自蠻夷。這三位聖人和三位賢人，都出生在夷狄，難道可以因為他們是夷狄就不傚法他們嗎？而且太康、周幽王是君主中的昏庸之輩，石勒、趙政（嬴秦）是君主中的暴虐之徒，趙高、李斯是臣子中的奸佞之輩，侯景、宇文是臣子中的悖逆之徒。這四位君主和四位臣子，都出生在中原，難道可以因為他們是中原人就傚法他們嗎？過去孔子想居住在九夷，有人說：『那裡很簡陋，怎麼辦呢？』孔子說：『君子居住在那裡，有什麼簡陋的呢？』由此看來，聖賢不拘泥於夷夏之分，而人的品行才決定了夷夏之別。而且北極星在天空的中央，在齊國的北方，以此來看，齊魯、漢魏等地未必是中原。如果這裡認為那裡是西戎，那裡也必定認為這裡是東夷了，那麼又該以哪裡為中原呢？自從高天覆蓋，大地承載，山川廣闊，邦域眾多，不可以億兆來計算，又怎麼知道這裡是中原，那裡是邊疆呢？佛以百億個日月世界看作一個芥子，更何況一個日月的小世界呢？古語說：『多聽取，選擇其中好的就聽從。』我因此尊重佛法之偉大而學習它。譬如大海中的一滴水，就具備了百川的味道，如果稍微懂得一些出世之道，那麼世間之道也就不費力氣就能得到了。客又問妙明說：『最珍貴的寶物是內在的光華而不是外在的華麗，最真誠的言辭是懇切而不是浮誇，言語簡練而意義深刻是明智的，事情簡單而能通達事理是聰明的。所以珠玉稀少而珍貴，瓦礫眾多而低賤。聖人制作的六經不過幾萬字，老子所說的《道德經》不過五千字，現在看到的佛經卷帙浩繁，動輒以億萬計，不是一個人所能讀完的，實在是繁瑣而不重要啊。』妙明說：『牟

【English Translation】 English version: Miaoming said, 'In the past, when I had not yet understood the subtle meaning of the Great Sage, I also said such things, which are not far from what you see. But now it is different. You only know the superficial splendor of rituals and music, but you do not understand the actual connotation of morality; you only see the light of a torch, but you have not seen the brightness of the sun and moon. Confucius's saying about disliking the gentlemen of the time abandoning rituals and music, and Mencius's criticism of Chen Xiang for focusing solely on agriculture, were both aimed at specific situations and were not absolute. Moreover, Shun was born in Dongyi (eastern barbarians), King Wen was born in Xiyi (western barbarians), Dayu was born in Shiniu, Ri Di (a Xiongnu nobleman) came from the Xiongnu, You Yu (a Jin minister) came from the Western Rong, and Ji Zha (a Wu prince) came from the Man barbarians. These three sages and three worthies were all born in barbarian lands, so can we not follow them because they are barbarians? Furthermore, Tai Kang and King You of Zhou were foolish rulers, Shi Le and Zhao Zheng (Ying Qin) were tyrannical rulers, Zhao Gao and Li Si were treacherous ministers, and Hou Jing and Yuwen were rebellious ministers. These four rulers and four ministers were all born in the Central Plains, so can we follow them because they are from the Central Plains? In the past, Confucius wanted to live in Jiuyi (nine barbarian tribes), and someone said, 'It is very crude there, what should we do?' Confucius said, 'If a gentleman lives there, what is crude about it?' From this, it can be seen that sages and worthies are not bound by the distinction between barbarians and Chinese, but a person's character determines the difference between barbarians and Chinese. Moreover, the North Star is in the center of the sky, to the north of Qi, and from this perspective, the lands of Qi, Lu, Han, and Wei may not be the Central Plains. If this place considers that place to be the Western Rong, that place will certainly consider this place to be the Eastern Yi, so where should we consider to be the Central Plains? Since the high heavens cover, the earth bears, the mountains and rivers are vast, and the territories are numerous, which cannot be counted by hundreds of millions, how can we know that this is the Central Plains and that is the border? The Buddha sees hundreds of billions of sun and moon worlds as a mustard seed, let alone a small world of one sun and moon? The ancient saying goes, 'Listen widely, and follow the good among them.' Therefore, I respect the greatness of the Buddha-dharma and learn it. For example, a drop of water in the ocean has the taste of a hundred rivers, and if you understand a little about the path of transcending the world, then the path of the world can be obtained effortlessly.' The guest then asked Miaoming, 'The most precious treasure is the inner brilliance rather than the outer splendor, the most sincere words are earnest rather than flowery, concise words with profound meaning are wise, and simple things that can understand the principles are intelligent. Therefore, pearls and jade are rare and precious, while tiles and gravel are numerous and cheap. The Six Classics made by the sages are only tens of thousands of words, and the Tao Te Ching said by Lao Tzu is only five thousand words, but now the Buddhist scriptures are voluminous, often numbering in the hundreds of millions, which cannot be read by one person, and are really cumbersome and unimportant.' Miaoming said, 'Mou'

子云江海異於行潦者深廣也泰山別於丘陵者高大也若夫深不異於行潦則孺子浴其淵高不出于丘陵則跛羊陵其巔摩天之翼不居萑葦之莖吞舟之魚不處溪塘之水剖蚌蛤之腹求明月之珠探枳棘之巢求鸞鳳之卵必難獲者何也蓋小不容於大而大不處乎小也故萬斛之鼎不可滿以盂水一鈞之鐘不可容於流泉合抱之木豈適用以茅茨尋尺之棘安能負于廣頂故器有寬隘量有鉅細材有勝劣物有輕重德有厚薄道有淺深法有權實機有大小所處之分未有乖也且佛之經也前說億劫之事後道萬世之要至於無始未萌之前二儀肇形之際其遠不可推其事不可紀其微不可握其纖不可入佛悉彌綸于廣大之外剖析其窈渺之內以至高天無極之上厚地無極之下莫不示諸斯乎如指其掌也所明既博文奚為繁卷萬言億亦未足為多何不要之有耶豈特以一人力所堪能然後以為得矣譬如渴人飲海飽而自足焉知其餘哉今人面板之學偏要排佛絕讀數十卷書心忿忿然遽以排佛為急務嗚呼世人力排佛教猶側一掌以翳日光抱一石而塞巨浸其于功也不亦勞乎。

辨明三教至道　五四

如是我聞諸佛蓋為一大事因緣入山修道證果度生后之學者必效先覺之所為乃可以明此一大事也亦以深隱山居思惟此事有客至而問曰師居於此為何事乎一元曰學佛道也曰佛道之理可得聞乎曰恣汝所問吾即答之

【現代漢語翻譯】現代漢語譯本：子云，江海之所以不同於田間小水溝的原因在於它的深廣；泰山之所以區別于小山丘的原因在於它的高大。如果深度與小水溝沒有區別，那麼小孩子就可以在裡面洗澡；高度如果不超出小山丘，那麼瘸腿的羊也能登上它的頂峰。想要用能摩天的大翅膀棲息在細小的草莖上，或者讓能吞船的大魚生活在小溪小塘里，都是不可能的。剖開蚌殼的肚子去尋找明月的珍珠，到佈滿枳樹和酸棗樹的巢穴里去尋找鸞鳳的卵，一定難以獲得，這是為什麼呢？因為小的容不下大的，而大的也不會處在小的地方。所以，裝萬斛的鼎不能用一盂的水裝滿，一鈞重的鐘不能放在小溪里。合抱的大樹怎麼能用來做茅草屋的屋樑，尋常尺寸的酸棗樹又怎麼能承受廣闊的屋頂？所以，器具有寬窄，容量有大小，材料有優劣，物體有輕重，德行有厚薄，道義有深淺，法理有權變和實在，機會有大小，它們所處的地位，沒有不相符的。而且佛的經典，前面講述億劫的事情，後面闡述萬世的要義，甚至到無始未萌之前，天地剛開始形成的時候，它的久遠不可推測，它的事情不可記載，它的細微不可把握，它的精妙不可進入。佛完全包容在廣大之外，剖析那幽深微妙的內部，以至於高天無極之上，厚地無極之下，沒有不在其中顯示出來的，就像指著自己的手掌一樣清楚。所闡明的道理既然如此廣博，文章又何必繁瑣呢？即使寫萬言億語，也還遠遠不夠，為什麼還要加以否定呢？難道僅僅因為一個人的力量所能承受，然後才認為是可以接受的嗎？這就像口渴的人喝了海水，喝飽了就自以為滿足了，哪裡知道其餘的呢？現在的人只學到一點皮毛，就偏要排斥佛法，禁止閱讀佛經，讀了幾十卷書，心裡就忿忿不平，急於把排斥佛法作為首要任務。唉，世人排斥佛教，就像側著一隻手掌來遮蔽陽光，抱著一塊石頭來堵塞巨大的水流，對於成功來說，不是徒勞嗎？辨明三教至道五四如是我聞，諸佛都是爲了一個重大的因緣而入山修行，證得果位，度化眾生。後來的學習者必須傚法先覺者的所作所為，才可以明白這一個重大的因緣。也有人爲了深入隱居山林，思惟這件事。有客人來拜訪，問道：『師父您住在這裡是爲了什麼事呢？』一元回答說：『學習佛道。』客人說：『佛道的道理可以聽聞嗎？』一元說：『隨你發問，我就回答你。』

【English Translation】 English version: Tzu said, the reason why rivers and seas are different from puddles is their depth and breadth; the reason why Mount Tai is different from hills is its height and greatness. If the depth is no different from puddles, then children can bathe in it; if the height does not exceed hills, then a lame sheep can climb its peak. It is impossible for wings that can touch the sky to perch on slender grass stems, or for fish that can swallow boats to live in streams and ponds. To open the belly of a clam to seek a pearl of bright moonlight, or to search for phoenix eggs in nests full of jujube trees and thorny bushes, it will surely be difficult to obtain. Why is this? Because the small cannot contain the large, and the large will not dwell in the small. Therefore, a cauldron holding ten thousand bushels cannot be filled with a bowl of water, and a bell weighing one 'jun' cannot be placed in a flowing spring. How can a tree that can be embraced be used as a beam for a thatched hut, and how can a jujube tree of ordinary size bear a broad roof? Therefore, vessels have width and narrowness, capacities have size, materials have superiority and inferiority, objects have lightness and weight, virtues have thickness and thinness, doctrines have shallowness and depth, laws have expediency and reality, and opportunities have size. The divisions of their places are never inconsistent. Moreover, the Buddha's scriptures, in the beginning, speak of events of countless eons, and later expound the essentials of ten thousand ages, even to before the beginning of the unmanifested, when heaven and earth first took shape. Its remoteness cannot be estimated, its events cannot be recorded, its subtlety cannot be grasped, and its fineness cannot be entered. The Buddha completely encompasses the outside of the vast and analyzes the profound and subtle inside, so that above the boundless high heavens and below the boundless thick earth, there is nothing that is not shown therein, as clear as pointing to one's own palm. Since what is explained is so broad, why should the writing be verbose? Even if writing ten thousand or a hundred million words, it would still be far from enough, why should it be denied? Is it only because it can be borne by one person's strength that it is then considered acceptable? It is like a thirsty person drinking seawater, feeling satisfied when full, but knowing nothing of the rest. Now people only learn a little superficially and insist on rejecting Buddhism, forbidding the reading of Buddhist scriptures, reading a few dozen volumes of books, feeling resentful in their hearts, and hastily making the rejection of Buddhism their primary task. Alas, people rejecting Buddhism is like shielding the sunlight with one palm, or blocking a huge current with a stone. Is it not a futile effort for success? Distinguishing the Supreme Doctrine of the Three Teachings Fifty-Four Thus have I heard: All Buddhas enter the mountains to cultivate the Way for a great cause, attain fruition, and deliver sentient beings. Later learners must emulate the actions of the enlightened ones in order to understand this great cause. Some also deeply seclude themselves in the mountains to contemplate this matter. A guest comes to visit and asks: 'Master, what are you doing living here?' Yi Yuan replies: 'Learning the Buddha Way.' The guest says: 'Can the principles of the Buddha Way be heard?' Yi Yuan says: 'Ask whatever you wish, and I will answer you.'

客曰釋道二家之法本是異端師何以學之曰先生何為出此言也客曰道之虛無釋之寂滅豈不是異端也余笑而反問曰子曾讀虛無寂滅之書否客曰異端之教不足觀也曰彼書尚未能讀焉識異端之道乎非是教之異端自是仁者執異端也使仁者若知孔子則知佛老因不知孔子則反謗佛老矣不聞張無盡曰吾學佛然後能知儒此言實為至當客拜而再問日三教至道俱可聞乎答曰聞可聞唯恐不能行也若能行持可以為孔子可以為老子可以成佛矣若聞而不信信而不行猶𦘕餅之不充飢也客曰師今說之我當行也一元曰三教至道但是一心心者人之本源也釋云心是法中王道云心是眾之王儒云心是人之主一切諸法皆不出於心也王不動萬姓自安心不亂諸邪不起正所謂心有主則能不動矣釋云心地法門非在舌辨道云心地下功全拋世事儒云說不如行行不如到俱要終窮至實畢到斯源了義還宗隨流赴感故孔子以寂然不動為體感而遂通為用佛以定為體慧為用也老子以虛無為體妙有為用亦此意也嗟乎非獨今之學者不見夫子之道不識夫子之心當時聖門顏子號為具體盡平生力量只道得個瞻之在前忽焉在後如有所立卓爾竟捉摸未著而聖人分明八字打開向諸弟子曰二三子以我為隱乎吾無隱乎爾以此觀之聖人未嘗迴避諸弟子而諸弟子自蹉過了亦如佛說法華經曰此經開方便門示真實相是法華經藏

【現代漢語翻譯】現代漢語譯本：客人問：『釋（佛教）道（道教）兩家的法門，原本就是不同的派別，先生您為什麼還要學習它們呢？』我回答說：『先生您為什麼會說出這樣的話呢？』客人說：『道家的虛無，佛家的寂滅，難道不是異端嗎？』我笑著反問道：『您曾經讀過關於虛無寂滅的書嗎？』客人說：『異端的教義不值得一看。』我說：『那些書您都還沒有讀過，又怎麼能認識異端的道理呢？不是教義本身是異端，而是仁者自己執著于異端。如果仁者能夠了解孔子，就能瞭解佛和老子；因為不瞭解孔子，反而誹謗佛和老子。』難道您沒有聽過張無盡（張商英，北宋居士）說：『我學習佛法之後，才能真正瞭解儒學。』這句話實在是至理名言。客人拜服，再次問道：『三教（儒釋道）的至高道理，都可以聽聞嗎？』我回答說：『聽聞是可以聽聞的，只是恐怕不能實行。如果能夠實行，就可以成為孔子，可以成為老子，可以成佛。如果聽了卻不相信，相信了卻不實行，就像畫在餅上的圖案，不能充飢一樣。』客人說：『先生您現在就說說，我一定努力實行。』一元說：『三教的至高道理，都在於一心，心是人的本源。佛家說心是法中之王，道家說心是眾妙之王，儒家說心是人之主，一切諸法都離不開這個心。君王不動，萬民自然安定；心不亂，各種邪念就不會產生，這正是所謂心有主則能不動。佛家說心地法門，不在於口舌之辯；道家說心地下功夫，要完全拋棄世俗之事；儒家說說的再好不如行動，行動再好不如真正到達。都要最終窮盡至真至實，完全到達本源，瞭解義理，迴歸根本，隨順世間變化。所以孔子以寂然不動為本體，感而遂通為作用；佛以定為本體，慧為作用；老子以虛無為本體，妙有為作用，都是這個意思。』唉！不僅僅是現在的學者不瞭解孔子的道理，不認識孔子的心，當時孔子的弟子顏子（顏回）號稱已經完全領會了老師的教誨，用盡一生的力量，也只能說瞻仰老師在前面，忽然又在後面，好像有所領悟，但又無法真正把握。而聖人孔子分明用八個字向弟子們開示：『二三子，以我為隱乎？吾無隱乎爾。』（你們這些弟子，以為我對你們有所隱瞞嗎？我沒有什麼隱瞞你們的。）由此看來，聖人孔子未曾對弟子們有所隱瞞，而是弟子們自己錯過了。也像佛陀在《法華經》（全稱《妙法蓮華經》）中所說：『此經開方便門，示真實相。』這就是《法華經》的精髓所在。

【English Translation】 English version: A guest asked: 'The teachings of the Śākya (Buddhism) and Dao (Daoism) schools are inherently different. Why do you, sir, study them?' I replied: 'Why do you, sir, say such a thing?' The guest said: 'The emptiness of Daoism and the quiescence of Buddhism, are they not heterodox?' I smiled and asked in return: 'Have you ever read books about emptiness and quiescence?' The guest said: 'Heterodox teachings are not worth looking at.' I said: 'You have not even been able to read those books, how can you recognize the Dao of heterodoxy? It is not that the teachings themselves are heterodox, but that the benevolent ones themselves are attached to heterodoxy. If the benevolent ones could understand Confucius, they would understand Buddha and Laozi; because they do not understand Confucius, they instead slander Buddha and Laozi.' Have you not heard Zhang Wujin (Zhang Shangying, a lay Buddhist of the Northern Song Dynasty) say: 'I learned Buddhism and then was able to truly understand Confucianism.' These words are truly the ultimate truth. The guest bowed and asked again: 'Can the supreme Dao of the three teachings (Confucianism, Buddhism, and Daoism) all be heard?' I replied: 'Hearing can be heard, but I am afraid that it cannot be practiced. If one can practice, one can become Confucius, one can become Laozi, one can become a Buddha. If one hears but does not believe, believes but does not practice, it is like a painting of a cake, which cannot satisfy hunger.' The guest said: 'Sir, please tell me now, I will definitely strive to practice.' Yiyuan said: 'The supreme Dao of the three teachings all lies in one mind, the mind is the source of man. Buddhism says that the mind is the king of Dharma, Daoism says that the mind is the king of all mysteries, Confucianism says that the mind is the master of man, all Dharmas cannot be separated from this mind. If the ruler does not move, the people will naturally be at peace; if the mind is not disturbed, all kinds of evil thoughts will not arise, this is precisely what is meant by 'if the mind has a master, it can be unmoved.' Buddhism says that the Dharma gate of the mind ground is not in the debate of the tongue; Daoism says that to work hard on the mind ground, one must completely abandon worldly affairs; Confucianism says that saying is not as good as doing, doing is not as good as truly arriving. All must ultimately exhaust the ultimate truth and reality, completely arrive at the source, understand the meaning, return to the root, and follow the changes of the world. Therefore, Confucius takes stillness as the substance and responsiveness as the function; Buddha takes Samadhi (concentration) as the substance and Prajna (wisdom) as the function; Laozi takes emptiness as the substance and wonderful existence as the function, all with the same meaning.' Alas! Not only do the scholars of today not understand the Dao of Confucius, nor do they recognize the mind of Confucius, but Yanzi (Yan Hui), a disciple of Confucius at the time, claimed to have fully understood the teachings of the teacher, and with all his life's strength, he could only say that he looked up to the teacher in front, and suddenly behind, as if he had realized something, but he could not truly grasp it. And the sage Confucius clearly revealed to his disciples in eight words: 'Do you think, my disciples, that I am hiding something from you? I am not hiding anything from you.' From this, it can be seen that the sage Confucius never hid anything from his disciples, but the disciples themselves missed it. It is also like what the Buddha said in the Lotus Sutra (full name: 'Saddharma Puṇḍarīka Sūtra'): 'This Sutra opens the gate of expedient means and shows the true aspect.' This is the essence of the Lotus Sutra.

深固幽遠無人能到何以故是法非思量分別之所能解一切聲聞緣覺所不能知一切諸大菩薩亦不能知唯佛與佛乃能究盡嗚呼三乘賢聖尚不能測其佛智況凡夫而能測度哉凡情慾測佛智如取螢火燒須彌山全無交涉但徒勞神爾不知佛真法身猶若虛空應物現形如水中月廣則包羅法界窄則纖芥難投用時則萬境全彰放下則一塵不立直得虛空粉粹大地平沉魔外心寒人天膽喪如斯至道豈文字語言而可測也不見華嚴的意曰法界之寬太虛莫能喻其量一真之妙千聖安可齊其功即此用離此用奮然角虎之威明頭來暗頭來猛矣鐵牛之勢擲大千於八方之外非正非偏納須彌於一芥之中不迫不隘謂其空兮全真獨露謂其有兮纖跡不存二乘聲聞不能窺其涯涘登地菩薩未能了其圓融唯上根上機頓悟於一時一刻彼小乘小器更修于多劫多生如此者豈凡愚淺見之可測哉金剛經云若以色見我以音聲求我是人行邪道不能見如來又云無法可說是名說法雲何為人演說不取于相如如不動道云視不得見聽不得聞離種種邊名曰妙道又云道難說須當自悟法可傳道不可傳也儒云視不用目聽不用耳離耳目之用自然得性又云道本無言言生理喪若將聲色化民是為末也深推三教至道皆不在乎傳受文字也莊子云使道之可傳人莫不傳之子孫道之可獻人莫不獻之君親其不可傳獻者無他中無主而外無其證也又云

【現代漢語翻譯】現代漢語譯本：甚深、堅固、幽遠，沒有人能夠到達，這是什麼緣故呢？因為佛法不是思量分別所能理解的，一切聲聞（聽聞佛陀教誨而證悟的修行者）、緣覺（通過自身努力，觀察因緣而覺悟的修行者）都不能知曉，一切諸大菩薩也不能知曉，只有佛與佛才能徹底明瞭。唉！三乘（聲聞乘、緣覺乘、菩薩乘）的賢聖尚且不能測度佛的智慧，更何況凡夫俗子呢？凡夫用情識去測度佛的智慧，就像用螢火去焚燒須彌山（佛教中的一座高山），完全沒有關聯，只是徒勞無功罷了。不知道佛的真法身就像虛空一樣，應物而顯現各種形象，如同水中之月。廣大時能包容整個法界，狹小時連極小的芥子都難以投入。運用時則萬境完全彰顯，放下時則一塵都不存在。直接達到虛空粉碎、大地平沉的境界，讓魔外（佛教以外的修行者）心寒，人天（人和天神）膽喪。這樣的至高道理，豈是文字語言所能測度的呢？不見《華嚴經》的深意說：『法界的寬廣，即使太虛空也無法比喻它的量；一真法界的微妙，即使千聖也無法比擬它的功用。』即此用，離此用，奮然具有角虎的威猛，明頭來，暗頭來，猛烈如鐵牛之勢。將大千世界擲於八方之外，非正非偏；將須彌山納入一粒芥子之中，不迫不隘。說它空吧，全真獨露；說它有吧，纖細的痕跡都不存在。二乘聲聞不能窺視它的邊際，登地菩薩（證得菩薩果位的菩薩）也不能完全瞭解它的圓融。只有上根上機的修行者才能在一時一刻頓悟，那些小乘小器的修行者需要經歷多劫多生才能修成。這樣，難道是凡夫愚昧淺薄的見解所能測度的嗎？《金剛經》說：『如果用色相來看我，用音聲來求我，這個人就是在行邪道，不能見到如來。』又說：『沒有固定的法可以宣說，這就叫做說法。』如何為人演說呢？不執取于任何表相，如如不動才是道。又說：『用眼睛看也看不見，用耳朵聽也聽不見，離開種種對立的邊見，就叫做妙道。』又說：『道難以言說，必須自己去領悟；法可以傳授，道卻無法傳授。』儒家說：『看不用眼睛，聽不用耳朵，離開耳目的作用，自然能夠獲得本性。』又說：『道本來就沒有言語，言語產生，真理就喪失了。如果用聲色來教化百姓，這就是末流了。』深入推究三教的至高道理，都不在於傳授文字。莊子說：『如果道可以傳授，人們沒有不傳授給子孫的；道可以獻出，人們沒有不獻給君親的。』之所以不能傳授和獻出，沒有其他原因，是因為內心沒有主宰，而外在沒有可以驗證的證據。』又說：

【English Translation】 English version: Profound, firm, and remote, no one can reach it. What is the reason for this? It is because the Dharma is not something that can be understood through thought and discrimination. All Shravakas (those who attain enlightenment by hearing the Buddha's teachings) and Pratyekabuddhas (those who attain enlightenment through their own efforts by observing conditions) cannot know it. All great Bodhisattvas also cannot know it. Only Buddhas can fully comprehend it. Alas! Even the wise and holy ones of the Three Vehicles (Shravakayana, Pratyekabuddhayana, and Bodhisattvayana) cannot fathom the wisdom of the Buddha, let alone ordinary people. Ordinary people trying to fathom the wisdom of the Buddha is like using a firefly to burn Mount Sumeru (a tall mountain in Buddhism), completely unrelated and merely a waste of effort. They do not know that the true Dharmakaya (Dharma body) of the Buddha is like empty space, manifesting forms according to circumstances, like the moon in water. When vast, it can encompass the entire Dharma Realm; when narrow, even a tiny mustard seed is difficult to insert. When used, all realms are fully manifested; when relinquished, not a single speck of dust remains. Directly reaching the state where emptiness is shattered and the earth is leveled, causing fear in the hearts of demons and heretics, and dismay among humans and gods. How can such a supreme principle be measured by words and language? Do you not see the profound meaning of the Avatamsaka Sutra, which says: 'The vastness of the Dharma Realm cannot be compared even by the great void; the subtlety of the One True Realm cannot be matched even by a thousand sages.' Using it, or not using it, it is like the fierce power of a horned tiger; coming from the light, or coming from the dark, it is as fierce as the momentum of an iron bull. Throwing the great thousand worlds beyond the eight directions, neither right nor biased; containing Mount Sumeru within a mustard seed, neither cramped nor crowded. Saying it is empty, the complete truth is uniquely revealed; saying it exists, not a trace remains. The Shravakas of the Two Vehicles cannot glimpse its edge, and the Bodhisattvas who have attained the ground cannot fully understand its completeness. Only those with superior roots and faculties can attain sudden enlightenment in a moment, while those with inferior roots and limited capacity need to cultivate for many kalpas (eons). How can such things be measured by the shallow views of ordinary fools? The Diamond Sutra says: 'If one sees me through form or seeks me through sound, that person is walking a heretical path and cannot see the Tathagata (Buddha).' It also says: 'There is no fixed Dharma that can be spoken, and this is called Dharma teaching.' How does one teach others? By not clinging to any appearances, being still and unmoving is the Way. It also says: 'The Way is difficult to speak of, one must realize it oneself; the Dharma can be transmitted, but the Way cannot.' Confucianism says: 'Seeing without using the eyes, hearing without using the ears, by abandoning the functions of the eyes and ears, one can naturally attain one's true nature.' It also says: 'The Way originally has no words, when words arise, the truth is lost. If one uses sounds and colors to educate the people, that is the end.' Deeply investigating the supreme principles of the Three Teachings, they are not about transmitting words. Zhuangzi says: 'If the Way could be transmitted, everyone would transmit it to their children and grandchildren; if the Way could be offered, everyone would offer it to their rulers and parents.' The reason why it cannot be transmitted or offered is that there is no master within and no evidence without.' He also said:

夫子欲見溫伯雪子久矣及見寂無一言及出子路怪而問曰夫子欲見溫伯雪子久矣緣何無一言乎孔子曰此人目擊而道存不可以容言音矣要知夫子之道實是超出語言非類今之世人只工文字而不修道德但要人爵而不修天爵不見論語云天何言哉四時行焉百物生焉天何言哉又云夫子之文章可乃而聞也夫子之言性與天道不可得而聞也又云德行本也文藝末也周子通書曰不知務道德而以文辭為能者藝焉而已矣昔者齊桓公讀書于堂上有斫輪者告曰公所讀者古人糟粕也不得真醇之味亦如達磨西來不立文字教外別傳直指人心見性成佛奚拘於文字語言乎從上三教聖人本是無言無說只為後人迷失真智不得已而開個門戶與後人也惜乎後人不行是誰之咎歟佛眼遠和尚曰學者不可泥於文字語言蓋文字語言依他作解障自悟門不能出言象之表昔達觀穎初見石門聰和尚室中馳騁口舌之辨聦曰子之所說乃紙上語則未極其奧須用真參實悟悟則超然卓立不乘言不滯句如師子王哮吼百獸震駭回觀文字之學何啻以十較百以千較萬也諸仁者況以道源不遠性海非遙但向己求莫從他覓覓即不得得亦不真人能弘道非道弘人易云百姓日用而不知深可痛也於戲今生不了永入輪迴朝若得聞夕死可矣仲尼言欲學至道須當絕念于未萌治心於未起莫見乎隱莫顯乎微所謂誠其意者母自欺也老子言欲

【現代漢語翻譯】現代漢語譯本：孔子想見溫伯雪子（人名，春秋時期隱士）很久了，等到真的見到他，卻一句話也沒說。等到出來后，子路感到奇怪，問道：『老師您想見溫伯雪子很久了，為什麼一句話也不說呢？』孔子說：『這個人用心領會道，道存在於他的內心，不需要用語言表達出來。』要知道孔子的道，實際上是超出語言的。不像現在的世人，只注重文字，而不修養道德；只追求官位，而不修養上天賦予的爵位。《論語》上不是說『天說了什麼呢？四季照常執行，萬物照常生長。天說了什麼呢？』又說，『孔子的文章是可以聽到的，孔子關於人性和天道的言論，卻無法聽到。』還說，『德行是根本，文藝是末節。』周敦頤在《通書》中說：『不知道致力於道德修養，而把文辭當作才能的人，不過是掌握了一門技藝罷了。』過去齊桓公在堂上讀書，有個做車輪的人告訴他說：『您所讀的不過是古人的糟粕，得不到真正純粹的意味。』也像達摩祖師西來，不立文字，教外別傳，直指人心，見性成佛，哪裡拘泥於文字語言呢？從上古以來的三教聖人，本來是無言無說的，只是因為後人迷失了真智，不得已才開設一個門徑來引導後人。可惜後人不實行，這是誰的過錯呢？佛眼遠和尚說：『學習的人不可以拘泥於文字語言，因為文字語言會讓人依附它來解釋，從而障礙了自我領悟的門徑，無法超出言語形象的表面。』過去達觀穎初次拜見石門聰和尚，在房間里展開口舌之辯，聰和尚說：『您所說的不過是紙上談兵，還沒有達到道的深奧之處，必須用真誠的參悟和實際的領悟。領悟了就能超然獨立，不依賴言語，不滯留于字句，就像獅子王怒吼，百獸都感到震驚害怕。回頭看看文字之學，又何止是以十比百，以千比萬呢？』各位仁者，何況道源不遠，自性之海並不遙遠，只要向自己內心尋求，不要從他人那裡尋找，尋找就找不到，找到了也不是真的。人能夠弘揚道，不是道弘揚人。《易經》說：『百姓每天都在用道，卻不知道它的深奧，真是太可悲了。』唉！今生不能了悟，將永遠陷入輪迴之中，如果早上聽聞了真理，晚上死去都可以了。仲尼說，想要學習至道，必須在念頭萌發之前就斷絕它，在心念產生之前就治理它，不要在隱蔽的地方放縱自己，不要在細微的地方顯露惡行，這就是所謂的『誠實自己的意念，不要自欺欺人』。老子說，想要……

【English Translation】 English version: Confucius had wanted to meet Wen Boxuezi (a recluse in the Spring and Autumn period) for a long time. When he finally met him, he didn't say a word. After coming out, Zilu felt strange and asked: 'Master, you have wanted to meet Wen Boxuezi for a long time, why didn't you say a word?' Confucius said: 'This person comprehends the Dao with his heart, and the Dao exists in his heart, so there is no need to express it in words.' You should know that Confucius's Dao actually transcends language. It is not like the people of today, who only focus on writing but do not cultivate morality; who only pursue official positions but do not cultivate the nobility bestowed by Heaven. Doesn't the Analects say, 'What does Heaven say? The four seasons proceed as usual, and all things grow as usual. What does Heaven say?' It also says, 'Confucius's writings can be heard, but Confucius's words about human nature and the Dao of Heaven cannot be heard.' It also says, 'Virtue is the root, and literature is the branch.' Zhou Dunyi said in 'Tong Shu': 'Those who do not devote themselves to moral cultivation but regard writing as talent are merely mastering a skill.' In the past, when Duke Huan of Qi was reading in the hall, a wheelwright told him: 'What you are reading is just the dregs of the ancients, and you cannot get the true and pure meaning.' It is also like Bodhidharma coming from the West, not establishing words, transmitting the teaching outside of the scriptures, directly pointing to the human heart, seeing one's nature and becoming a Buddha, why be bound by words and language? The sages of the three religions since ancient times were originally without words or speech, but because later generations lost their true wisdom, they had no choice but to open a path to guide later generations. It is a pity that later generations do not practice it, whose fault is this? Zen Master Foyan Yuan said: 'Those who study should not be attached to words and language, because words and language will cause people to rely on them for interpretation, thus hindering the path of self-realization and making it impossible to go beyond the surface of words and images.' In the past, Daguan Ying first met Zen Master Shimen Cong, and engaged in a debate in the room. Zen Master Cong said: 'What you are saying is just empty talk, and you have not reached the profound meaning of the Dao. You must use sincere contemplation and actual realization. If you realize it, you can stand independently, not relying on words, not lingering on phrases, just like the lion king roaring, all beasts are shocked and afraid. Looking back at the study of writing, it is more than comparing ten to a hundred, and a thousand to ten thousand?' All of you, benevolent ones, moreover, the source of the Dao is not far away, and the sea of self-nature is not distant. Just seek within your own heart, do not seek from others. If you seek, you will not find it, and if you find it, it will not be real. People can promote the Dao, not the Dao promote people. The Book of Changes says: 'The people use the Dao every day, but they do not know its profoundness, which is truly lamentable.' Alas! If one cannot realize enlightenment in this life, one will be forever trapped in reincarnation. If one hears the truth in the morning, one can die in the evening. Zhongni said that if you want to learn the ultimate Dao, you must cut off thoughts before they arise, and govern the mind before it is produced. Do not indulge yourself in hidden places, and do not reveal evil deeds in subtle places. This is what is called 'being sincere in your intentions, do not deceive yourself'. Laozi said that if you want to...

得至道須離見聞覺知忘心忘境直要忘忘忘無可忘斯為真忘能仁言欲入至道須離作止任滅若說有覺猶未離幻離遠離幻亦復遠離一而三三而一皆此道也儒曰毋意毋必毋固毋我道曰無相無名無能無所釋曰無我無人無憎無愛是故三教聖人皆不越這個道理也孔子曰吾有知乎哉無知也楞嚴經云知見立知即無明本知見無見斯即涅槃般若偈云般若無知無事不知般若無見無事不見空生以無說而說天帝以無聞而聞斯乃真般若之妙道也列子云是以聖人功高二儀而不仁明逾日月而常昏不仁者施恩不望報常昏者照而無心也無為而治者亦如是也孔子教人在明明德在新民在止於至善能推此理而行可以為孔子也老子教人以誠而入以默而守以柔而用能推此理而行可以為老子也佛氏教人廣行慈悲願力之道大慈者與一切眾生之樂大悲者拔一切眾生之苦大愿者愿眾產生正覺也大力者度眾生出三界也能推此理而行可以成佛也夫至道者如秋月之流空若閑云之出岫赤灑灑活鱍鱍圓陀陀光爍爍玄之又玄妙之又妙者也今以略說三教至道與汝知之若談妙理窮劫說不盡也吁聖人空費老婆心智音不在頻頻舉吾勸仁者同發佛心同修佛道同生佛國同成佛果也客稽首而退謝曰信受奉行。

辨明三教優劣勸修凈土論　五五

或問曰儒釋道三教有同異否有優劣否一元曰亦同亦不

【現代漢語翻譯】現代漢語譯本要證得至道，必須遠離見聞覺知，忘卻心和境，直接達到忘卻『忘』的境界，忘到無可再忘，這才是真正的忘。釋迦牟尼佛說，想要進入至道，必須遠離造作、止息、聽之任之。如果說還有覺知，那就還沒有脫離幻象。遠離幻象，也要遠離『遠離幻象』這個概念。一即是三，三即是一，說的都是這個道。儒家說『毋意、毋必、毋固、毋我』，道家說『無相、無名、無能、無所』，佛家說『無我、無人、無憎、無愛』。因此，儒釋道三教的聖人都沒有超出這個道理。孔子說：『我有什麼知識呢？沒有什麼知識。』《楞嚴經》說：『知見上再立知見，就是無明的根本；知見上沒有知見，就是涅槃。』《般若偈》說：『般若無知，卻無所不知；般若無見，卻無所不見。』須菩提（Subhuti）以無說而說，帝釋天（Śakra）以無聞而聞，這才是真般若的妙道啊！列子說：『因此，聖人的功德高於天地，卻不施仁愛；光明勝過日月，卻常常像昏暗一樣。』不施仁愛，是因為施恩不求回報；常常昏暗，是因為照物而無心。無為而治也是這樣。孔子教人要在明明德，在新民，在止於至善。能推行這個道理，就可以成為孔子。老子教人以誠實進入，以沉默守護，以柔和運用。能推行這個道理，就可以成為老子。佛陀教人廣行慈悲願力之道，大慈是給予一切眾生快樂，大悲是拔除一切眾生的痛苦，大愿是愿一切眾生證得正覺，大力是度脫眾生出離三界。能推行這個道理，就可以成佛。至道就像秋月流淌在空中，又像閑云飄出山岫，赤裸灑脫，活潑生動，圓融無礙，光明閃耀，玄妙至極。今天我略微說說儒釋道三教的至道，讓你們知道。如果談論妙理，窮盡時間也說不完。唉！聖人白白費了許多口舌，真理不在於反覆強調。我勸各位仁者，一同發起佛心，一同修習佛道，一同往生佛國，一同成就佛果！』客人叩頭退下，感謝說：『我一定信受奉行。』

辨明三教優劣勸修凈土論五五有人問：『儒釋道三教有相同之處和不同之處嗎？有優劣之分嗎？』一元回答說：『既相同，又不相同。

【English Translation】 English version To attain the ultimate Dao, one must be apart from seeing, hearing, perceiving, and knowing, forgetting both mind and environment, directly reaching the state of forgetting 'forgetting' itself, forgetting to the point where there is nothing left to forget. This is true forgetting. Śākyamuni Buddha said that to enter the ultimate Dao, one must be apart from action, cessation, and letting go. If one still speaks of awareness, then one has not yet escaped illusion. Being apart from illusion also means being apart from the concept of 'being apart from illusion'. One is three, and three is one; all of this refers to the Dao. Confucius said, 'Have I knowledge? No, I have no knowledge.' The Śūraṅgama Sūtra says, 'Establishing knowledge upon knowledge is the root of ignorance; when knowledge and seeing are without seeing, this is Nirvāṇa.' The Prajñā Gāthā says, 'Prajñā is without knowledge, yet there is nothing it does not know; Prajñā is without seeing, yet there is nothing it does not see.' Subhuti speaks without speaking, and Śakra hears without hearing; this is the wonderful Dao of true Prajñā! Liezi said, 'Therefore, the merit of the sage is higher than heaven and earth, yet he does not show benevolence; his brightness surpasses the sun and moon, yet he is always like darkness.' Not showing benevolence is because he gives without expecting reward; always being like darkness is because he illuminates without intention. Governing by non-action is also like this. Confucius taught people to manifest their bright virtue, to renew the people, and to abide in perfect goodness. If one can promote this principle, one can become Confucius. Laozi taught people to enter with sincerity, to guard with silence, and to use with gentleness. If one can promote this principle, one can become Laozi. The Buddha taught people to broadly practice the path of compassion and vows: great compassion is giving joy to all beings, great sorrow is relieving the suffering of all beings, great vow is vowing that all beings attain perfect enlightenment, and great power is liberating beings from the three realms. If one can promote this principle, one can become a Buddha. The ultimate Dao is like the autumn moon flowing in the sky, or like idle clouds emerging from a mountain peak, naked and free, lively and vibrant, perfectly round and unobstructed, shining brightly, mysterious and profound. Today, I will briefly speak about the ultimate Dao of the three teachings of Confucianism, Taoism, and Buddhism, so that you may know. If we were to discuss the wonderful principles, we could not finish even in endless time. Alas! The sages have wasted much effort in speaking, for the truth is not in repeated emphasis. I urge you, benevolent ones, to together arouse the Buddha-mind, together cultivate the Buddha-path, together be reborn in the Buddha-land, and together attain the Buddha-fruit!' The guest bowed and withdrew, gratefully saying, 'I will surely believe and practice accordingly.'

Distinguishing the Superiority and Inferiority of the Three Teachings and Encouraging the Cultivation of Pure Land - Five Five Someone asked, 'Are the three teachings of Confucianism, Buddhism, and Taoism the same or different? Are there superior and inferior distinctions?' Yiyuan replied, 'They are both the same and not the same.'

同亦優亦不優或曰師言何謂也曰大量者用之即同即優小機者執之即異即劣總從一性上起用只是機見差別有同異優劣也或曰同異優劣之理可得聞乎曰張無盡問大慧禪師曰堯舜禹湯皆聖人也佛竟不言之何耶師曰堯舜禹湯比梵王帝釋有優劣否無盡曰堯舜禹湯豈可比梵王帝釋遠則遠矣師曰佛以梵釋為凡夫也余可知矣公乃擊節而嘆曰堯舜禹湯不及梵王帝釋遠矣佛以梵釋作為凡夫始知佛是聖中之聖天中之天無上法王正等正覺昔時吳主孫權問尚書令闞澤曰仲尼老子得與佛比對否闞澤曰若將孔老二家比校佛法遠之遠矣所以然者孔老設教法天制用不敢違天佛之設教諸天奉行不敢違佛以此言之實非比對明矣豈不見書云士希賢賢希聖聖希天天中至尊無非玉帝玉帝比羅漢猶吏比進士況佛乎佛是菩薩緣覺聲聞之師是為聖師也又問仙道比佛道何如答神仙尚受玉帝所轄豈可比于佛也況以仙道難修又有墜落之日佛道易學永無退轉之時楞嚴經云世有十種神仙俱不曾修正覺報盡還墮諸趣若要出死生超凡聖唯佛道爾昔日釋迦贊弗沙佛雲天上天下無如佛十方世界亦無比世間所有我盡見一切無有如佛者是也又不見列子云商太宰問于孔子夫子聖者歟孔子曰丘只博學多識者聖則何敢然三王聖者歟答曰三王乃任智勇者聖則丘不知五帝聖者歟答曰五帝乃任仁義者聖則丘不知

【現代漢語翻譯】現代漢語譯本：有人問：『同』、『亦優』、『亦不優』，老師您這話是什麼意思？』老師回答說：『從大處著眼的人，用它就是『同』，就是『優』；心胸狹窄的人，執著於它就是『異』，就是『劣』。總而言之，都是從同一個自性上生起作用，只是因為每個人的見解不同，才產生了『同』、『異』、『優』、『劣』的差別。』有人問：『能詳細說說『同』、『異』、『優』、『劣』的道理嗎？』老師回答說：『張無盡曾問大慧禪師：『堯、舜、禹、湯都是聖人，為什麼佛經中卻很少提及他們呢？』大慧禪師反問道：『堯、舜、禹、湯和梵王、帝釋相比，有優劣之分嗎？』張無盡回答說：『堯、舜、禹、湯怎麼能和梵王、帝釋相比呢，差得太遠了。』大慧禪師說：『佛陀把梵王、帝釋都看作是凡夫，其他的就可想而知了。』張無盡聽后，拍手讚歎道：『堯、舜、禹、湯確實比不上梵王、帝釋，而佛陀卻把梵王、帝釋看作是凡夫，我這才明白佛陀是聖人中的聖人，天中之天，無上的法王，正等正覺。』過去吳主孫權問尚書令闞澤：『仲尼（孔子）、老子能和佛陀相比嗎？』闞澤回答說：『如果拿孔子、老子的學說和佛法相比，那就差得太遠了。』為什麼這麼說呢？因為孔子、老子的教義是傚法天道而制定的，不敢違背天道；而佛陀的教義，諸天都要奉行，不敢違背佛陀。從這一點來說，實在無法相比。難道你沒看到《書經》上說，『士人希望成為賢人，賢人希望成為聖人，聖人希望成為天，天中至尊莫過於玉皇大帝，玉皇大帝和羅漢相比，就像小吏和進士相比，更何況是和佛陀相比呢？』佛陀是菩薩、緣覺、聲聞的老師，是聖人中的老師啊。又有人問：『仙道和佛道相比怎麼樣？』老師回答說：『神仙尚且受玉皇大帝管轄，怎麼能和佛陀相比呢？況且仙道難以修成，還有墮落的一天；而佛道容易學習，永遠不會退轉。《楞嚴經》上說，世上有十種神仙，都沒有修成真正的覺悟，福報享盡后還要墮落到各道中去。如果想要脫離生死輪迴，超越凡夫俗子，成為聖人，只有佛道才行。』過去釋迦牟尼佛讚歎弗沙佛（Phussa Buddha）說：『天上天下，沒有誰能比得上佛陀，十方世界也沒有可比的。世間所有我都見過，一切都沒有像佛陀這樣的。』難道你沒看到《列子》中記載，商太宰問孔子：『先生是聖人嗎？』孔子回答說：『我只是博學多識罷了，哪裡敢當聖人。』商太宰又問：『三王（夏禹、商湯、周文王）是聖人嗎？』孔子回答說：『三王是憑藉智謀和勇敢的人，是不是聖人我就不知道了。』商太宰又問：『五帝（黃帝、顓頊、帝嚳、堯、舜）是聖人嗎？』孔子回答說：『五帝是推行仁義的人，是不是聖人我就不知道了。』

【English Translation】 English version: Someone asked: '』Same』, 『also superior』, 『also not superior』—what do you mean by these words, teacher?' The teacher replied: 'For those with a broad perspective, using it is 『same』, is 『superior』; for those with narrow minds, clinging to it is 『different』, is 『inferior』. In short, it all arises from the same self-nature, but differences in individual views create the distinctions of 『same』, 『different』, 『superior』, and 『inferior.』' Someone asked: 'Can you explain the principles of 『same』, 『different』, 『superior』, and 『inferior』 in detail?' The teacher replied: 'Zhang Wujin once asked Zen Master Dahui: 『Yao, Shun, Yu, and Tang are all sages, so why are they rarely mentioned in Buddhist scriptures?』 Zen Master Dahui asked in return: 『Compared to Brahma and Indra, are Yao, Shun, Yu, and Tang superior or inferior?』 Zhang Wujin replied: 『How can Yao, Shun, Yu, and Tang be compared to Brahma and Indra? They are far apart.』 Zen Master Dahui said: 『The Buddha considers Brahma and Indra as ordinary beings; the rest is self-evident.』' Upon hearing this, Zhang Wujin clapped his hands and exclaimed: 『Yao, Shun, Yu, and Tang are indeed not comparable to Brahma and Indra, and yet the Buddha considers Brahma and Indra as ordinary beings. Only now do I understand that the Buddha is the sage among sages, the heaven among heavens, the unsurpassed Dharma King, the perfectly enlightened one.』 In the past, Wu ruler Sun Quan asked the Minister of the Imperial Secretariat, Kan Ze: 『Can Zhongni (Confucius) and Laozi be compared to the Buddha?』 Kan Ze replied: 『If you compare the teachings of Confucius and Laozi with the Buddha's Dharma, they are far apart.』 Why is this so? Because the teachings of Confucius and Laozi are based on imitating the Way of Heaven and dare not violate it; while the teachings of the Buddha are followed by all the heavens, who dare not violate the Buddha. From this perspective, there is really no comparison. Haven't you seen it written in the Book of Documents that 『Scholars hope to become virtuous, the virtuous hope to become sages, sages hope to become heaven, and the most supreme in heaven is none other than the Jade Emperor. The Jade Emperor compared to an Arhat is like a clerk compared to a Jinshi (successful candidate in the imperial examination), let alone compared to the Buddha?』 The Buddha is the teacher of Bodhisattvas, Pratyekabuddhas, and Sravakas; he is the teacher among sages. Someone asked again: 'How does the Dao of Immortals compare to the Buddha's Dao?' The teacher replied: 'Immortals are still under the jurisdiction of the Jade Emperor; how can they be compared to the Buddha? Moreover, the Dao of Immortals is difficult to cultivate and there is a day of falling; while the Buddha's Dao is easy to learn and will never regress. The Surangama Sutra says that there are ten kinds of immortals in the world, none of whom have cultivated true enlightenment, and when their blessings are exhausted, they will fall into various realms. If you want to escape the cycle of birth and death, and transcend ordinary beings to become a sage, only the Buddha's Dao will do.』 In the past, Shakyamuni Buddha praised Phussa Buddha (弗沙佛) saying: 『Above heaven and below heaven, there is no one like the Buddha; in the ten directions of the world, there is also no comparison. I have seen everything in the world, and there is nothing like the Buddha.』 Haven't you seen it recorded in the Liezi that the Grand Tutor of Shang asked Confucius: 『Are you a sage, sir?』 Confucius replied: 『I am merely learned and knowledgeable; how dare I be a sage?』 The Grand Tutor of Shang then asked: 『Are the Three Kings (Yu of Xia, Tang of Shang, and Wen of Zhou) sages?』 Confucius replied: 『The Three Kings were men who relied on wisdom and courage; whether they were sages, I do not know.』 The Grand Tutor of Shang then asked: 『Are the Five Emperors (the Yellow Emperor, Zhuanxu, Diku, Yao, and Shun) sages?』 Confucius replied: 『The Five Emperors were men who promoted benevolence and righteousness; whether they were sages, I do not know.』

上古三皇聖者歟答曰上古三皇乃任因時者聖則丘不知太宰又問曰然則孰為聖者歟孔子動容有問曰西方有大聖人不治而不亂不言而自信不化而自行蕩蕩乎民無能名焉正所謂森羅萬象至空而極百川眾流至海而極一切賢聖至佛而極一切教法至心而極心也者是總持之妙本萬法之洪源亦名大智慧藏無住涅槃百千萬名儘是心之異號耳孟子云人皆可以為堯舜荀子云涂之人可以為禹常不輕菩薩云我不敢輕於汝等汝等皆當作佛是人人可以為聖賢人人可以作佛西方凈土乃要捷門庭無人不可以修不拘僧俗而只要辦心本無男女而何須著相未明人妄分三教了得底同悟一心且夫聖人之心正而已矣聖人之教善而已矣不必僧不必儒不必彼不必此彼此者情也僧儒者跡也聖人垂跡所以存本也聖人行情所以順性也存本而不滯跡可以語權也順性而不溺情可以語實也夫大道者唯心之謂道闡道之謂教教也者聖人之垂跡也道也者生靈之大本也是故學者只宜背塵而合覺不可認假而迷真也諸仁者儒非定儒道非定道故知皆可成佛非唯三教可成乃百家諸子儘可以成也人何為而不修乎輕凈土而不生乎或曰但了自己生死何須苦惱勸人余曰不然豈不聞如來出世無一法不是利生菩薩修行肯纖毫而為自己此法門人若知之如己知之豈不快哉人若不知如己不知豈不痛哉華嚴經云非眾生請我發心

我自為眾生作不請之友語云己欲立而立人己欲達而達人推己及人仁者之心也若止於自修則是聲聞之徒名為小乘猶如車乘之小者僅能自濟而已蓋佛所謂斷佛種者也能廣勸人者名為大乘菩薩猶如車乘之大者人我兼濟之謂此獲無量福報所以能至佛地也十方恒河沙數諸佛皆共讚歎阿彌陀佛功德不可思議謂不可以心思不可以言議也其功德如此可謂至矣故大慈菩薩勸修偈云能勸二人修比自己精進勸至十餘人福德已無量如勸百與千名為真菩薩又能過萬數即是阿彌陀由此觀之則西方之說可遍天下苦海眾生可盡生凈土矣若見一人退惰則協力提攜一人舍凡則遞相照顧雖不能弘教利物亦可以溫故知新豈不見施人一錢人稱受惠益人一語彼豈無知財施則濟人之貧食施則濟人之命法施則令人出世功德詎可比倫財施如燈止明小室法施如日遍照大千吝法而不勸修累劫沉于黑獄推己而行化導現生則是阿彌敢冀運慈遞相勸發以斯悲願結此凈緣㧞滯溺之沉流拯昏迷之失性齊登樂土圓報佛恩可謂未度者令度矣。

辨明三教聖人前後降生頌　五六

三教法數云。

周昭甲寅第四帝　　釋迦降誕迦維衛　穆王壬申五十三　　如來八十歸真際　滅度一千八十年　　教流漢明永平世　佛先四百二十二　　老子方生定王世　佛先四百七十七　　孔

【現代漢語翻譯】現代漢語譯本：我以不請之友的身份為眾生說法，就像《大學》里說的：『自己想要立身，也要幫助別人立身；自己想要通達，也要幫助別人通達。』推己及人，這是仁者的心懷。如果只專注于自身修行，那就是聲聞乘的修行者，屬於小乘，就像小車只能自己渡河一樣。佛陀所說的斷佛種，就是指這種人。能夠廣泛勸人修行的人，屬於大乘菩薩，就像大車可以兼濟他人一樣。這樣可以獲得無量的福報，最終到達佛的境界。十方如恒河沙數一樣多的諸佛，都共同讚歎阿彌陀佛（Amitabha）的功德不可思議，即不可以心思量，不可以言語表達。他的功德如此之大，可以說是達到了極致。所以大慈菩薩勸修偈說：『能勸兩個人修行，比自己修行還精進；勸到十幾個人，福德已經無量；如果勸到一百人或一千人，就可稱為真菩薩；如果勸到超過一萬人，那就是阿彌陀佛（Amitabha）的化身。』由此看來，西方凈土的教說可以傳遍天下，苦海中的眾生都可以往生凈土了。如果看到有人懈怠，就要協力幫助他；如果看到有人捨棄凡俗，就要互相照顧。即使不能弘揚佛法、利益眾生，也可以溫習舊的知識，獲得新的領悟。難道沒聽說過嗎？施捨別人一文錢，別人都會稱讚你；用一句有益的話開導別人，難道他會不知道嗎？財施可以救濟別人的貧困，食施可以救濟別人的生命，法施可以使人脫離輪迴，這三種功德怎麼能相提並論呢？財施就像燈，只能照亮小房間；法施就像太陽，可以照亮整個世界。吝惜佛法而不勸人修行，就會累劫沉淪於黑暗的地獄。推己及人，實行教化，今生就是阿彌陀佛（Amitabha）。希望大家發揚慈悲心，互相勸勉，用這種悲願結成清凈的因緣，拔除沉溺在苦海中的眾生，拯救迷失本性的人，一起登上極樂凈土，圓滿報答佛的恩德，這就可以說是真正做到了『未度者令度』了。

辨明三教聖人前後降生頌五六

三教法數說：

周昭王甲寅年，第四位帝王在位時，釋迦牟尼（Sakyamuni）降生於迦毗羅衛（Kapilavastu）；周穆王壬申年五十三歲時，如來佛祖（Tathagata）八十歲圓寂；佛祖滅度一千八十年後，佛教傳入漢明帝永平年間；佛祖早於老子四百二十二年出生，老子生於周定王時期；佛祖早於孔子四百七十七年出生。

【English Translation】 English version: I speak to sentient beings as an uninvited friend, just as the 'Great Learning' says: 'If you want to establish yourself, help others to establish themselves; if you want to achieve success, help others to achieve success.' Extending oneself to others is the heart of benevolence. If one only focuses on self-cultivation, then one is a follower of the Sravaka vehicle, belonging to the Small Vehicle, just like a small cart that can only cross the river by itself. What the Buddha called 'severing the Buddha-seed' refers to this kind of person. One who can widely encourage others to practice belongs to the Mahayana Bodhisattva, just like a large cart that can benefit both oneself and others. This can obtain immeasurable blessings and ultimately reach the state of Buddhahood. The Buddhas in the ten directions, as numerous as the sands of the Ganges River, all praise the inconceivable merits of Amitabha (Amitabha), which cannot be conceived by the mind or expressed in words. His merits are so great that they can be said to have reached the ultimate. Therefore, the Great Compassion Bodhisattva's verse of encouragement to practice says: 'To encourage two people to practice is more diligent than practicing oneself; to encourage more than ten people, the merit is already immeasurable; if you encourage one hundred or one thousand people, you can be called a true Bodhisattva; if you encourage more than ten thousand people, you are an incarnation of Amitabha (Amitabha).' From this, it can be seen that the teachings of the Western Pure Land can spread throughout the world, and sentient beings in the sea of suffering can be reborn in the Pure Land. If you see someone being lazy, you should work together to help them; if you see someone abandoning the mundane, you should take care of each other. Even if you cannot promote the Dharma and benefit sentient beings, you can review old knowledge and gain new insights. Haven't you heard? If you give someone a penny, they will praise you; if you enlighten someone with a beneficial word, will they not know it? Giving wealth can relieve others' poverty, giving food can save others' lives, and giving the Dharma can liberate people from reincarnation. How can these three kinds of merit be compared? Giving wealth is like a lamp, which can only illuminate a small room; giving the Dharma is like the sun, which can illuminate the entire world. Being stingy with the Dharma and not encouraging others to practice will cause one to sink into the dark hell for countless eons. Extending oneself to others and practicing teaching, this life is Amitabha (Amitabha). I hope that everyone will promote compassion, encourage each other, use this compassionate vow to form pure karmic connections, remove sentient beings who are drowning in the sea of suffering, save those who have lost their nature, ascend to the Land of Ultimate Bliss together, and fully repay the Buddha's kindness. This can be said to be truly doing 'leading those who have not been delivered to be delivered'.

Distinguishing the Order of Birth of the Sages of the Three Teachings, Verses Five and Six

The numerical methods of the Three Teachings say:

In the Jia-yin year of King Zhao of Zhou, when the fourth emperor was in power, Sakyamuni (Sakyamuni) was born in Kapilavastu (Kapilavastu); in the Ren-shen year of King Mu of Zhou, at the age of fifty-three, the Tathagata (Tathagata) passed away at the age of eighty; one thousand and eighty years after the Buddha's passing, Buddhism was introduced during the Yongping era of Emperor Ming of Han; the Buddha was born four hundred and twenty-two years before Lao Tzu, and Lao Tzu was born during the reign of King Ding of Zhou; the Buddha was born four hundred and seventy-seven years before Confucius.

子靈王時誕質　為報旁生稚子知　　鼎分三足還歸一

(上文按佛法金湯編校正云○昭王康王之子二十六年是甲寅有云九年甲寅者有云二十四年甲寅者皆非也○穆王昭王之子五十三年是壬申有云五十二年壬申者亦非也)。

辨明精氣神　五七

玄宗直指云戒以養精定以養氣慧以養神一元曰悟人自識元精元氣元神迷人妄認色身上精氣神大愚大錯怪哉苦哉豈不見張紫陽說精氣神者先天地之元精元氣元神也元精非淫泆之精元氣非呼吸之氣元神非念慮之神癡人不曉此意喚甕作鐘眼既不明理亦不達矯誘他清信之士一向在臭皮袋上造作昧卻一真佛性展轉輪迴妄言此是修行實可悲也吾以忝為佛子豈可懷寶迷邦宜當開示未來共入菩提正路精者本來元精也戒也純一無雜具足清白梵行之相此乃是清凈法身也清凈法身者即是汝之性也氣者本來元氣也定也寂然不動具足無量妙義此乃是圓滿報身也圓滿報身者即是汝之智也神者本來元神也慧也感而遂通具足恒沙妙用此乃是千百億化身也千百億化身者即是汝之行也又謂之法身般若解脫又謂之戒定慧又謂之一體三寶邪迷之人將淫泆之精喚作佛寶將呼吸之氣喚作法寶將念慮之神喚作僧寶此等迷流瞞人瞞己誤自誤他非但賺度後人是亦輊誣先聖也切戒諸人不可錯解古人錯一不落字猶作野

【現代漢語翻譯】現代漢語譯本子靈王在位時誕生了具有特殊稟賦的人。爲了報答旁生（指動物）中的年幼生命，鼎的三足最終迴歸於一。（鼎的三足比喻精、氣、神，迴歸於一指合一的狀態）

（上文根據佛法金湯編校正，指出周昭王、周康王的兒子在位二十六年是甲寅年，有說是九年甲寅年，有說是二十四年甲寅年的，都是不對的。周穆王是周昭王的兒子，在位五十三年是壬申年，有說是五十二年壬申年的，也是不對的。）

辨明精、氣、神

玄宗直指說：『戒』用來涵養精，『定』用來涵養氣，『慧』用來涵養神。『一元』指的是覺悟的人能夠認識到自身的元精、元氣、元神，而迷惑的人則錯誤地認為色身就是精、氣、神。這是多麼愚蠢和錯誤的啊！真是可悲可嘆！難道沒聽張紫陽說過，精、氣、神是先於天地的元精、元氣、元神嗎？元精不是淫慾的精液，元氣不是呼吸的氣息，元神不是念頭的神識。愚癡的人不明白這個道理，把瓦罐當成鐘來敲。既然眼睛不明亮，理也就不通達，從而欺騙那些清凈的信徒，一味地在臭皮囊上造作，矇昧了一真佛性，輾轉輪迴，還妄言這是修行，實在可悲啊！我既然有幸身為佛子，怎能懷抱寶藏而迷惑國家呢？應當開示未來，共同進入菩提正路。精，本來就是元精，是『戒』，純一無雜，具足清白梵行的相，這才是清凈法身。清凈法身，就是你的『性』。氣，本來就是元氣，是『定』，寂然不動，具足無量妙義，這才是圓滿報身。圓滿報身，就是你的『智』。神，本來就是元神，是『慧』，感而遂通，具足恒河沙數般的妙用，這才是千百億化身。千百億化身，就是你的『行』。又可以稱之為法身、般若、解脫，又可以稱之為戒、定、慧，又可以稱之為一體三寶。邪迷的人將淫慾的精液叫做佛寶，將呼吸的氣息叫做法寶，將念頭的神識叫做僧寶。這些迷惑的傢伙，欺騙別人也欺騙自己，耽誤自己也耽誤別人，不僅欺騙後人，也是輕視和誣衊先聖。切記諸位，不可錯誤地理解古人的話，錯一個字，就像野草一樣不可收拾。』

【English Translation】 English version At the time of King Ziling, a person with special qualities was born. To repay the young lives among the '旁生' (pángshēng) [sentient beings in lower realms, often animals], the three legs of the '鼎' (dǐng) [a three-legged cauldron, symbolizing the unity of essence, energy, and spirit] ultimately return to one.

(The above text is corrected according to the '佛法金湯編' (Fófǎ Jīntāng Biān) [Compilation of the Golden Soup of Buddhist Dharma], pointing out that the twenty-sixth year of the reign of King Zhao and King Kang of Zhou was the year '甲寅' (jiǎyín) [the first year in the 60-year cycle], and it is incorrect to say it was the ninth year '甲寅' or the twenty-fourth year '甲寅'. King Mu of Zhou was the son of King Zhao, and his fifty-third year of reign was the year '壬申' (rénshēn) [the ninth year in the 60-year cycle], and it is also incorrect to say it was the fifty-second year '壬申'.)

Distinguishing Essence, Energy, and Spirit

'玄宗直指' (Xuánzōng Zhízhǐ) [Direct Pointing of the Mysterious School] says: '戒' (jiè) [Precepts] are used to nourish essence, '定' (dìng) [Concentration] is used to nourish energy, and '慧' (huì) [Wisdom] is used to nourish spirit. '一元' (yīyuán) [The One Source] refers to the enlightened person who can recognize their own original essence, original energy, and original spirit, while the deluded person mistakenly believes that the physical body is essence, energy, and spirit. How foolish and wrong this is! How sad and lamentable! Haven't you heard Zhang Ziyang say that essence, energy, and spirit are the original essence, original energy, and original spirit that precede heaven and earth? Original essence is not the essence of lust, original energy is not the breath of respiration, and original spirit is not the consciousness of thoughts. Foolish people do not understand this principle, mistaking a pot for a bell. Since the eyes are not clear, the principle is not understood, thus deceiving those pure believers, fabricating on the stinking skin bag, obscuring the one true Buddha-nature, transmigrating in reincarnation, and falsely claiming this is cultivation, which is truly sad! Since I am fortunate enough to be a Buddhist disciple, how can I hold treasures and confuse the country? I should enlighten the future and enter the Bodhi path together. Essence is originally original essence, it is '戒' [Precepts], pure and without impurities, possessing the aspect of pure white '梵行' (fànxíng) [pure conduct], this is the pure Dharma body. The pure Dharma body is your '性' (xìng) [Nature]. Energy is originally original energy, it is '定' [Concentration], still and unmoving, possessing immeasurable wonderful meanings, this is the perfect Reward body. The perfect Reward body is your '智' (zhì) [Wisdom]. Spirit is originally original spirit, it is '慧' [Wisdom], responsive and penetrating, possessing countless wonderful functions, this is the billions of transformation bodies. The billions of transformation bodies are your '行' (xíng) [Action]. It can also be called Dharma body, '般若' (bōrě) [Prajna, wisdom], '解脫' (jiětuō) [Liberation], it can also be called Precepts, Concentration, Wisdom, it can also be called the One Body Three Jewels. Heretical and deluded people call the essence of lust the Buddha Jewel, the breath of respiration the Dharma Jewel, and the consciousness of thoughts the Sangha Jewel. These deluded fellows deceive others and deceive themselves, delay themselves and delay others, not only deceiving future generations, but also belittling and slandering the former sages. Remember, everyone, do not misunderstand the words of the ancients, a single wrong word is like wild grass that cannot be controlled.'

狐五百劫豈可將如來正法作為魔家毒藥其罪可恕否此等邪師入地獄如箭奉勸后之學者記取記取珍重珍重。

離相顯性往生凈土說　五八

或問曰女人唸佛得生凈土否一元曰是何言歟鸚鵡鴝鵒唸佛尚得往生況於人乎或曰女身有十惡云何便得往生一初生父母不喜二舉養視無滋昧三心常畏人四父母憂嫁五父母生離六畏夫喜怒七懷產甚難八小為父母檢錄九中為夫主制禁十老為兒孫所訶從生至終不得自在又有五障一者不得作梵天王二者帝釋三者魔王四者轉輪聖王五者佛身云何女身速得成佛答曰若論相說果乃有之若言性宗都無此事當時龍女年始八歲智慧利根剎那成佛豈在男女老幼之相乎禪宗會下許多女人現世明心見性成佛作祖者何況身後往生乎汝定執女相為實者甚矣不達性理也不達性理卻是女人會得性宗非男非女大般泥洹經云若有男子不知自身有如來性世間雖名男子佛說此輩是女人也若有女人能知自身有如來性世間雖曰女人佛說此等是男子也不見宗鏡云四大之身見有生滅男女之相而靈覺之性實無生滅男女之相汝今悟此性名為長壽亦名如來壽量亦名涅槃妙心又云凡有心者悉皆成佛如今行是佛行坐是佛坐故云阿鼻依正全處極聖之自心諸佛法身不離下凡之一念裴國相云血氣之屬必有知凡有知者必同體正所謂蠢動含靈皆具佛性

【現代漢語翻譯】現代漢語譯本：將狐貍經歷五百劫難，難道可以將如來的正法當作魔家的毒藥嗎？這樣的罪過可以饒恕嗎？這種邪惡的老師會像箭一樣墜入地獄。奉勸後來的學習者，記住啊，記住啊，珍重啊，珍重啊。

離相顯性往生凈土說五八

有人問：『女人唸佛可以往生凈土嗎？』一元回答說：『為什麼不可以呢？鸚鵡、鴝鵒唸佛尚且可以往生，更何況是人呢？』有人說：『女身有十種惡業，怎麼能往生呢？一是初生時父母不喜；二是養育時沒有滋味；三是心中常常畏懼他人；四是父母為嫁妝擔憂；五是父母因此而生離；六是畏懼丈夫的喜怒；七是懷胎生產非常困難；八是小時候被父母管束；九是中年被丈夫控制；十是老了被兒孫責罵。從生到死都不得自在。』又有五種障礙：一是不能作梵天王（Brahmā）；二是不能作帝釋（Indra）；三是不能作魔王（Māra）；四是不能作轉輪聖王（cakravartin）；五是不能成佛。為什麼女身能快速成佛呢？』回答說：『如果從相上來說，果報確實有這些差別。如果從性宗來說，就沒有這些事。當時龍女（Nāga princess）年僅八歲，智慧敏銳，剎那間成佛，哪裡還在乎男女老幼的相貌呢？禪宗門下許多女人，現世明心見性，成佛作祖的，更何況是身後往生呢？你如果執著于女相是真實的，那就太不通達性理了。』不通達性理，卻是女人能夠領會性宗，沒有男女之分。《大般涅槃經》（Mahāparinirvāṇa Sūtra）說：『如果有男子不知道自身具有如來性（Tathāgatagarbha），世間雖然稱他為男子，佛說這種人是女人。如果有女人能夠知道自身具有如來性，世間雖然稱她為女人，佛說這種人是男子。』沒看見《宗鏡錄》說：『四大（catvāri mahābhūtāni）之身，有生滅男女之相，而靈覺之性，實無生滅男女之相。』你現在領悟了這個性，名為長壽，也名如來壽量，也名涅槃妙心。』又說：『凡是有心者，都可以成佛。如今行是佛行，坐是佛坐。』所以說，阿鼻地獄（Avīci）的依報和正報，完全處於極聖的自心，諸佛的法身（Dharmakāya）不離下凡的一念。裴休國相說：『血氣之屬，必有知覺，凡有知覺者，必同體。』正所謂蠢動含靈，皆具佛性。

【English Translation】 English version: How can one who has undergone five hundred kalpas as a fox dare to treat the Tathāgata's (如來) true Dharma (正法) as the poison of the demonic realm? Can such a sin be forgiven? Such an evil teacher will fall into hell like an arrow. I advise later learners to remember, remember, cherish, cherish.

Discourse on Manifesting the Nature by Abandoning Appearances and Rebirth in the Pure Land Five Eight

Someone asked: 'Can women be reborn in the Pure Land (凈土) by reciting the Buddha's name?' Yiyuan replied: 'Why not? Parrots and mynas can be reborn by reciting the Buddha's name, let alone humans!' Someone said: 'Women's bodies have ten evils, how can they be reborn? First, parents are not happy when they are born; second, there is no nourishment in raising them; third, they are always afraid of others in their hearts; fourth, parents worry about the dowry; fifth, parents are separated because of this; sixth, they fear the husband's joy and anger; seventh, pregnancy and childbirth are very difficult; eighth, they are controlled by their parents when they are young; ninth, they are controlled by their husbands in middle age; tenth, they are scolded by their children and grandchildren when they are old. From birth to death, they are not free.' There are also five obstacles: first, they cannot become Brahmā (梵天王); second, they cannot become Indra (帝釋); third, they cannot become Māra (魔王); fourth, they cannot become a cakravartin (轉輪聖王); fifth, they cannot become a Buddha. Why can a woman's body quickly become a Buddha?' The answer is: 'If we talk about appearances, there are indeed these differences in karmic retribution. If we talk about the nature school, there is no such thing. At that time, the Nāga princess (龍女) was only eight years old, with keen wisdom, and became a Buddha in an instant. Why care about the appearance of men, women, old, and young? Many women under the Zen school have realized their minds and seen their nature in this life, becoming Buddhas and patriarchs, let alone being reborn after death? If you cling to the idea that the female form is real, then you are too ignorant of the principle of nature.' Not understanding the principle of nature, but women can understand the nature school, there is no distinction between men and women. The Mahāparinirvāṇa Sūtra (大般涅槃經) says: 'If a man does not know that he has the Tathāgatagarbha (如來性) within himself, although the world calls him a man, the Buddha says that this kind of person is a woman. If a woman can know that she has the Tathāgatagarbha within herself, although the world calls her a woman, the Buddha says that this kind of person is a man.' Haven't you seen the Zong Jing Lu (宗鏡錄) say: 'The body of the four elements (四大) has the appearance of birth, death, men, and women, but the nature of spiritual awareness has no appearance of birth, death, men, and women.' If you now realize this nature, it is called longevity, also called the Tathāgata's life span, also called the wonderful mind of Nirvana.' It also says: 'All those who have a mind can become Buddhas. Now walking is the walking of a Buddha, and sitting is the sitting of a Buddha.' Therefore, it is said that the environment and retribution of Avīci (阿鼻地獄) are completely in the self-mind of the most holy, and the Dharmakāya (法身) of all Buddhas is inseparable from the one thought of the lower realms. Prime Minister Pei Xiu said: 'All those with blood and qi must have awareness, and all those with awareness must be of the same body.' It is precisely that all moving and sentient beings have Buddha-nature.

況女人乎問既具佛性蠢動含靈何不成佛去卻在輪迴受苦乎答只為當時著相迷性背覺合塵造作種種惡業今墮異類受苦蠢動含靈且置而弗論今時得個人身者尚不肯齋戒唸佛求生凈土反教異類成佛乎或曰多有善知識見女人齋戒唸佛者皆愿他女轉男身來世修道此說何如一元曰此等善知識濫叨知識之名而不達知識之理實乃癡迷不知維摩經云舍利弗與一天女曰何以不轉女身天曰我從十一年來求女人相了不可得當何所轉譬如幻師化作幻女若有人問何以不轉女身是人為正問不捨利弗言不也幻無定相當何所轉天曰一切諸法亦復如是無有定相云何乃問不轉女身即時天女以神通力變舍利弗令如天女天自化身如舍利弗而問言何以不轉女身舍利弗以天女像而答言我今不知何轉而變為女身天曰舍利弗若能轉此女身則一切女人亦當能轉如舍利弗非女而現女身一切女人亦復如是雖現女身而非女也是故佛說一切諸法非男非女即時天女還攝神力舍利弗身還復如故如此者真如性中豈有男女之相耶況法華經中專記女人生極樂世界豈不其然乎又往生傳載女人生西方者不勝其數知識何不知識焉。

身雖出家不求凈土說　五九

天如和尚云近世有等出家者雖云離俗俗習不除盡曰出塵塵緣不斷經教固不知參禪又不會心猿亂走意馬奔馳作隊成群打鬨過日非但虛

【現代漢語翻譯】現代漢語譯本問：既然女人也具備佛性，所有蠢動的生物和有靈性的生命都具備佛性，為什麼不能成佛，反而要在輪迴中受苦呢？答：只因爲當時執著于表象而迷惑了本性，背離了覺悟而與塵世相合，造作了種種惡業，所以現在墮落到不同的類別中受苦。蠢動的生物和有靈性的生命暫且不論，現在能夠得到人身的人，尚且不肯齋戒唸佛，求生凈土，反而教導異類成佛嗎？或者有人說：很多善知識看到女人齋戒唸佛，都希望她轉為男身，來世修行。這種說法怎麼樣？一元說：這些所謂的善知識，只是濫用了知識的名義，而不通達知識的道理，實在是癡迷。不知道《維摩經》中說，舍利弗問一位天女：『為什麼不轉女身？』天女說：『我從十二年來，求女人的形相，卻了不可得，應當轉什麼呢？譬如幻術師變化出幻化的女子，如果有人問她為什麼不轉女身，這個人問得對嗎？』舍利弗說：『不對，幻化的事物沒有固定的形相，應當轉什麼呢？』天女說：『一切諸法也是這樣，沒有固定的形相，為什麼問不轉女身呢？』當時天女用神通力，把舍利弗變成像天女一樣，自己變化成舍利弗的樣子，反過來問：『為什麼不轉女身？』舍利弗用天女的形象回答說：『我現在不知道該怎麼轉才能變為女身。』天女說：『舍利弗如果能轉此女身，那麼一切女人也應當能轉。就像舍利弗不是女身卻顯現女身，一切女人也是這樣，雖然顯現女身，但並非真正的女身。』所以佛說一切諸法非男非女。當時天女收回神通力，舍利弗的身體恢復如初。像這樣，真如本性中哪裡有男女的形相呢？何況《法華經》中專門記載女人往生極樂世界，難道不是這樣嗎？而且《往生傳》記載女人往生西方的，數不勝數，這些善知識為什麼不知道呢？

身雖出家不求凈土說

天如和尚說：近世有些出家的人，雖然說是離開了世俗，但是世俗的習氣卻沒有完全去除，說是出家了，但是塵世的緣分卻沒有斷絕，經教既不知道，參禪又不會，心猿意馬，成群結隊，打諢過日子，非但虛度光陰

【English Translation】 English version Question: Since women possess Buddha-nature (the inherent potential for enlightenment), and all sentient beings, including those that crawl and those with spirits, possess Buddha-nature, why can't they attain Buddhahood and instead suffer in the cycle of reincarnation? Answer: It is solely because at that time, they were attached to appearances, deluded about their true nature, turned away from enlightenment, and aligned themselves with the defilements of the world, creating all kinds of evil karma. Therefore, they now fall into different categories and suffer. Let's set aside the crawling creatures and those with spirits for the moment. Even those who have obtained a human body in this present time are unwilling to observe precepts, practice mindfulness of the Buddha, and seek rebirth in the Pure Land. How can they then teach different kinds of beings to attain Buddhahood? Or someone might say: Many virtuous teachers (Kalyanamitra) see women observing precepts and practicing mindfulness of the Buddha, and they all wish for these women to be reborn as men in the next life to cultivate the path. What about this saying? Yiyuan said: These so-called virtuous teachers are merely abusing the name of knowledge without understanding the principles of knowledge. They are truly deluded. They do not know that the Vimalakirti Sutra says that Shariputra (one of the Buddha's chief disciples) asked a goddess (Devi): 'Why don't you transform from your female body?' The goddess said: 'For the past twelve years, I have sought the form of a woman, but it is unattainable. What should I transform from? For example, a magician conjures up an illusory woman. If someone asks her why she doesn't transform from her female body, is this person asking correctly?' Shariputra said: 'No, illusory things have no fixed form. What should they transform from?' The goddess said: 'All dharmas (phenomena) are also like this, without fixed form. Why do you ask about not transforming from a female body?' At that time, the goddess used her supernatural power to transform Shariputra into a form like hers, and she transformed herself into the form of Shariputra, and asked in return: 'Why don't you transform from your female body?' Shariputra, in the form of the goddess, replied: 'I don't know how to transform into a female body now.' The goddess said: 'Shariputra, if you can transform this female body, then all women should also be able to transform. Just as Shariputra is not a female but appears as a female, all women are also like this, although they appear as female, they are not truly female.' Therefore, the Buddha said that all dharmas are neither male nor female. At that time, the goddess withdrew her supernatural power, and Shariputra's body returned to its original state. Like this, how can there be male or female forms in the true nature of Thusness (Tathata)? Moreover, the Lotus Sutra (Saddharma Pundarika Sutra) specifically records women being born in the Land of Ultimate Bliss (Sukhavati), isn't that so? Furthermore, the Biographies of Rebirth (Wang Sheng Zhuan) record countless women being born in the Western Pure Land. Why don't these teachers know this?

Although one leaves home, one does not seek the Pure Land

Master Tianru said: In recent times, there are some who have left home, but although they say they have left the secular world, their worldly habits have not been completely removed. They say they have left home, but their worldly ties have not been severed. They neither know the scriptures nor understand Chan (Zen) meditation. Their minds run wild like monkeys and their thoughts gallop like horses, forming groups and fooling around, wasting their days in vain.

消信施亦乃埋沒己靈眼光落地之時路頭向甚處去正是青天白日爺孃不識未證謂證未得謂得實乃徒入空門虛生浪死噫問君出家因甚麼事為衣食故貪富貴故求安樂故父母舍汝出家指望超度父母報答四恩而今自己尚無靠托況能拔濟他人乎有日閻羅老子與你打算飯錢將甚抵敵不落地獄餓鬼定是戴角披毛如此出家可悲可痛諸仁者趁此未老無病之前急早作個活計堅持齋戒唸佛誦經禮讚發願求生凈土得見彌陀之後可以超度父母可以報答四恩可以拔濟群生可以永受快樂如此出家方為佛子嗟乎又有一等為僧為道者教他求生凈土只說功行全無工夫未到且求來世再為男子重複出家展轉修行方可生彼此等退屈下流愚癡極甚自迷猶且可又要賺他人我且問汝現今男子出家不求凈土更待何生先德云今世不得生一蹉是百蹉此身不向今生度更向何生度此身誠哉是言也諸仁者若論功行工夫要成佛者且待彌勒下生千佛出世若言九品法門求生凈土一念信心彈指可到何以故仗佛力故不見蓮宗寶鑑云信余門學道如蟻子上于高山凈土往生似風帆行於順水彌陀接引直趣菩提眾聖提攜高超三界上品即登佛果下生猶勝天宮普請勿疑同修不退又不見決疑論云人身難得凈土易生何以故五戒不持人天路絕五戒清凈方得為人況以五戒難持亦無願力攝受此所謂人身難得也修凈土者未必持

【現代漢語翻譯】現代漢語譯本斷絕了信施，也正是埋沒自己靈性眼光，一旦眼光落地，又該往何處去呢？這正是糊塗！父母不認識佛法，未證言證，未得言得，實在是白白進入空門，虛度一生，白白死去。唉！問你出家是爲了什麼事？是爲了衣食，貪圖富貴，還是爲了求安樂？父母捨得你出家，是希望你能超度他們，報答四重恩情。而現在你自己尚且沒有依靠，又怎麼能救濟他人呢？總有一天，閻羅老子要和你算飯錢，你拿什麼來抵擋？不墮入地獄餓鬼道，必定是披毛戴角之輩。這樣的出家，真是可悲可痛！各位仁者，趁著現在還未老，沒有疾病之前，趕快做個活計，堅持齋戒，唸佛誦經，禮讚發願，求生凈土，得見阿彌陀佛之後，就可以超度父母，可以報答四恩，可以救濟眾生，可以永遠享受快樂。這樣的出家，才算是佛的弟子。唉！又有一些為僧為道的人，教人求生凈土，卻只說自己功行全無，功夫未到，只求來世再做男子，重新出家，輾轉修行，才可以往生。這些人的退縮、下流、愚癡真是到了極點！自己迷惑也就算了，還要欺騙他人。我且問你，現在男子出家，不求凈土，更待何時往生？先德說：『今生不得度，一蹉是百蹉。此身不向今生度，更向何生度此身。』這話真是至理名言啊！各位仁者，如果論功行功夫，要成就佛果，且等待彌勒佛（Maitreya）下生，千佛出世。如果說九品法門（Nine Levels of Rebirth）求生凈土，一念信心，彈指之間就可以到達。為什麼呢？因為仰仗佛力啊！不見蓮宗寶鑑（Lotus School Treasure Mirror）說：『信其他法門學道，如同螞蟻爬上高山；凈土往生，如同風帆行駛在順水。』阿彌陀佛（Amitabha）接引，直趨菩提；眾聖提攜，高超三界，上品往生，立即證得佛果，下品往生，也勝過天宮。懇請大家不要懷疑，共同修持，永不退轉。又不見決疑論（Treatise on Resolving Doubts）說：『人身難得，凈土易生。』為什麼呢？五戒（Five Precepts）不持，人天之路斷絕；五戒清凈，才能得到人身。何況五戒難以持守，又沒有願力攝受，這就是所謂的人身難得啊！修凈土的人，未必持戒。

【English Translation】 English version Cutting off the support of believers is like burying one's own spiritual vision. Once that vision falls to the ground, where will one go? This is truly foolish! Parents, not understanding the Dharma, claim attainment without having attained, and claim realization without having realized. This is truly entering the empty gate in vain, wasting one's life and dying in vain. Alas! I ask you, why did you renounce the world? Was it for food and clothing, to貪圖wealth and status, or to seek ease and comfort? Your parents allowed you to renounce the world, hoping that you could liberate them, repay the four debts of gratitude. But now you yourself have no reliance, how can you save others? One day, Yama (Lord of Death) will settle accounts with you for the cost of your meals, what will you use to repay? If you do not fall into the hells of hungry ghosts, you will surely be born with horns and fur. Such renunciation is truly lamentable and painful! All you virtuous ones, while you are not yet old and without illness, quickly find a way to live, uphold precepts, recite the Buddha's name, chant scriptures, praise and make vows, seeking rebirth in the Pure Land, and after seeing Amitabha Buddha (Amitabha), you can liberate your parents, repay the four debts of gratitude, save all beings, and enjoy eternal happiness. Such renunciation is truly being a disciple of the Buddha. Alas! And there are some monks and Taoists who teach people to seek rebirth in the Pure Land, but only say that their own merit and practice are completely lacking, their skill has not arrived, and they only seek to be reborn as a man in the next life, renounce the world again, and cultivate through transmigration before they can be reborn. These people's regression, baseness, and ignorance are extreme! It is one thing to be deluded oneself, but they also deceive others. I ask you, now that a man has renounced the world, if he does not seek the Pure Land, when will he be reborn? A former sage said: 'If you are not liberated in this life, one mistake is a hundred mistakes. If this body is not liberated in this life, when will it be liberated?' These words are truly the truth! All you virtuous ones, if we are talking about merit and practice, to achieve Buddhahood, then wait for Maitreya (Maitreya) to descend and a thousand Buddhas to appear. If we are talking about the Nine Levels of Rebirth (Nine Levels of Rebirth) seeking rebirth in the Pure Land, a single thought of faith can arrive in an instant. Why? Because we rely on the Buddha's power! Do you not see the Lotus School Treasure Mirror (Lotus School Treasure Mirror) saying: 'Believing in other Dharma gates to learn the Way is like ants climbing a high mountain; rebirth in the Pure Land is like a sailboat sailing in smooth water.' Amitabha Buddha (Amitabha) receives and guides, directly towards Bodhi; the assembly of sages supports and elevates, surpassing the three realms, rebirth in the upper grades immediately attains Buddhahood, and rebirth in the lower grades is still better than the heavenly palaces. Please do not doubt, cultivate together, and never regress. Do you not see the Treatise on Resolving Doubts (Treatise on Resolving Doubts) saying: 'It is difficult to obtain a human body, but it is easy to be reborn in the Pure Land.' Why? If the Five Precepts (Five Precepts) are not upheld, the path to humans and gods is cut off; only with the Five Precepts pure can one obtain a human body. Moreover, the Five Precepts are difficult to uphold, and there is no power of vows to gather, this is what is called the difficulty of obtaining a human body! Those who cultivate the Pure Land may not necessarily uphold the precepts.

戒全與不全但念阿彌陀佛名號縱有罪業亦許懺悔臨命終時阿彌陀佛觀音勢至清凈海眾各有願力共來接引攝受此所謂凈土易生也十六觀經云至心念南無阿彌陀佛一聲滅八十億劫生死重罪上至一心不亂下至十念成功五逆十惡罪人臨終十聲阿彌陀佛亦得往生凈土況出家齋戒唸佛而不生乎嗚呼如此捷徑法門只是無人信受若不信受奉行出家有何益矣。

裴相國身心虛偽說　六十

唐相國裴休曰大眾從無始來常認為我身者是地水火風假合之身旋聚旋散屬無常法非我身也大眾從無始來常認為我心者是緣慮客塵虛妄之心乍起乍滅屬無常法非我心也我有真身圓滿空寂者是也我有真心廣大靈知者是也空寂靈知神用自在性含萬德體絕百非如凈月輪圓滿無缺惑云見覆不自覺知妄惑既除真心本凈十方諸佛一切眾生與我此心三無差別此即菩提心體也舍此不認而認臭身妄念隨死隨生與禽畜雜類比肩受苦為丈夫者豈不羞哉。

龍舒居士淫殺說　六一

飲食男女人之大欲存焉制之若無斯為聖人節而不縱可為賢人縱而不節是為下愚蓋此二者皆造業之所殺生以資口腹非造罪而何淫慾以喪天真非造罪而何況二者更相助發因美飲食則血氣盛血氣盛則淫慾多淫慾多則反損血氣血氣損則又賴飲食以滋補是二者更相造罪也若欲省口腹必先節淫慾

【現代漢語翻譯】現代漢語譯本：持戒完全與否，只要唸誦阿彌陀佛（Amitabha）名號，即使有罪業也能懺悔。臨命終時，阿彌陀佛、觀音（Avalokiteshvara）、勢至（Mahasthamaprapta）以及清凈海眾，各自懷有願力，一同前來接引攝受，這就是所謂的凈土易生。《十六觀經》中說，至誠唸誦南無阿彌陀佛（Namo Amitabha）一聲，能滅除八十億劫生死重罪。上至一心不亂，下至十念成功，即使是犯下五逆十惡罪的人，臨終唸誦十聲阿彌陀佛（Amitabha）也能往生凈土，更何況是出家持齋戒唸佛的人呢？唉！如此便捷的法門，只是無人信受奉行，若不信受奉行，出家又有何益呢？

裴相國身心虛偽說六十

唐朝相國裴休說：大眾從無始以來，一直認為『我』的身是地、水、火、風假合之身，旋聚旋散，屬於無常之法，並非真『我』之身。大眾從無始以來，一直認為『我』的心是緣慮客塵虛妄之心，乍起乍滅，屬於無常之法，並非真『我』之心。我有真身，圓滿空寂，這才是真『我』之身。我有真心，廣大靈知，這才是真『我』之心。空寂靈知，神用自在，性含萬德，體絕百非，如清凈的月輪，圓滿無缺。只因被迷惑的云遮蔽，不自覺知。妄惑一旦消除，真心本來清凈，十方諸佛、一切眾生與我的此心，三無差別，這就是菩提心體。捨棄這個不認識，卻去認識臭身妄念，隨死隨生，與禽畜雜類比肩受苦，作為大丈夫，豈不羞愧？

龍舒居士淫殺說六一

飲食和男女是人最大的慾望所在。能夠剋制慾望，就像沒有慾望一樣，那就是聖人；節制而不放縱，可以成為賢人；放縱而不節制，那就是下愚之人。這兩者都是造業的根源。殺生來滿足口腹之慾，不是在造罪嗎？淫慾會喪失天真本性，不是在造罪嗎？而且這兩者還會互相助長。因為美味的飲食會使血氣旺盛，血氣旺盛則淫慾增多，淫慾增多則反而損傷血氣，血氣損傷則又依賴飲食來滋補。這兩者就是這樣互相造罪的。如果想要減少口腹之慾，必須先節制淫慾。

【English Translation】 English version: Whether one's observance of precepts is complete or not, as long as one recites the name of Amitabha (Amitabha), even if there are sins, they can be repented. When approaching the end of life, Amitabha, Avalokiteshvara (Avalokiteshvara), Mahasthamaprapta (Mahasthamaprapta), and the pure assembly of the sea, each with their own vows, will come together to receive and embrace you. This is what is meant by the Pure Land being easy to be born into. The 'Sixteen Contemplations Sutra' says that sincerely reciting 'Namo Amitabha' (Namo Amitabha) once can eradicate the heavy sins of eighty billion kalpas of birth and death. From single-minded concentration to even ten recitations at the end of life, even those who have committed the five rebellious acts and ten evil deeds can be reborn in the Pure Land by reciting Amitabha (Amitabha) ten times at the time of death. How much more so for those who have left home, observe precepts, and recite the Buddha's name? Alas! Such a convenient Dharma gate, yet no one believes in it and practices it. If one does not believe in it and practice it, what is the benefit of leaving home?

Chancellor Pei's Discourse on the Falsehood of Body and Mind Sixty

Pei Xiu, the Chancellor of the Tang Dynasty, said: 'From beginningless time, the masses have always considered the 'I' to be this body composed of earth, water, fire, and wind, which gathers and disperses, belonging to impermanent dharmas, and not the true 'I'. From beginningless time, the masses have always considered the 'I' to be this mind of conditioned thoughts and defilements, which arises and ceases, belonging to impermanent dharmas, and not the true 'I'. I have a true body, complete and empty, which is the true 'I'. I have a true mind, vast and spiritually aware, which is the true 'I'. Empty and spiritually aware, with divine function and freedom, containing myriad virtues in its nature, and transcending all negations in its essence, like a pure moon, complete and without flaw. Only because it is covered by the clouds of delusion, one is not aware of it. Once delusion is removed, the true mind is originally pure, and the Buddhas of the ten directions, all sentient beings, and my mind are without any difference. This is the essence of the Bodhi mind. Abandoning this and not recognizing it, but instead recognizing the stinking body and deluded thoughts, following death and rebirth, suffering alongside birds, beasts, and other mixed species, how can a great man not be ashamed?'

Layman Longshu's Discourse on Lust and Killing Sixty-One

Food, drink, and sex are the greatest desires of humans. To control them as if there were no desires is to be a sage; to restrain them without indulging is to be a virtuous person; to indulge without restraint is to be a foolish person. Both of these are the source of creating karma. Killing to satisfy the appetite, is this not creating sin? Lust will lead to the loss of one's true nature, is this not creating sin? Moreover, these two reinforce each other. Because delicious food will make the blood and qi vigorous, and vigorous blood and qi will increase lust, and increased lust will in turn damage the blood and qi, and damaged blood and qi will then rely on food to replenish it. These two are thus mutually creating sin. If you want to reduce the desire for food and drink, you must first restrain lust.

若能節淫慾即可省口腹此乃安身延年之道若能節而絕之則粗糲亦自美矣若縱之則人生受用之數有限限盡即早終也慈覺禪師云飲食於人日月長精粗隨分塞饑瘡才過三寸成何物不用將心細校量若能如是思省自可省口腹矣務實野夫云皮包骨肉並膿血強作嬌嬈誑惑人千古英雄皆坐此百年同作一坑塵若能如是思省自可省淫慾矣果了得此二者在生何由有疾病天折身后何由有地獄畜生修凈土者實當謹戒於此。

理事圓頓說　六二

天真佛不從外來一切眾生各各具有但由虛妄流轉二障覆蔽不能了知故菩薩修六度萬行證大圓覺于無分別智照真如理于金剛道中斷盡煩惱所知二障于解脫道中顯出清凈法身如用藥磨鏡也永明壽禪師云心為法界之宗一切諸法心為上首若知於心則能得知一切諸法大灌頂經云禪思比丘無他想念唯守一法然後見心桐江瑛法師云心焉心焉本自天然卓爾獨立湛寂孤堅妙中至妙玄中又玄無來無去不變不遷由體明覺遂生諸緣鏡含萬象海納百川收之兮神潛方寸舒之兮光充大千變化自在作用無邊乃生乃佛為實為權迷之則浩浩不返悟之則了了相傳釋曰一法為宗諸法無寄他緣自絕妙性顯然志當歸一而何智不明尋流得源而何疑不釋撮要之旨斯莫大焉書雲精一無二唯精唯一先治身心后治家國經云常正其心不事余學孟子曰學問之道

【現代漢語翻譯】現代漢語譯本：如果能夠節制淫慾，就可以減少對口腹之慾的追求，這是安身立命、延年益壽的方法。如果能夠完全斷絕淫慾，那麼即使是粗茶淡飯也會覺得美味。如果放縱淫慾，那麼人生可以享受的福分就會有限度，福分耗盡就會早早結束生命。慈覺禪師說：『飲食對於人來說，日復一日，年復一年都是重要的。食物無論精細還是粗糙，只要能填飽肚子就行。吃下去的東西經過三寸之後又算是什麼呢？不用費心思去仔細衡量。』如果能夠這樣思考反省，自然就可以減少對口腹之慾的追求了。務實野夫說：『皮囊包裹著骨肉和膿血，卻還要強作嬌媚來迷惑人。千古英雄都因此而栽跟頭，百年之後一同化為一堆塵土。』如果能夠這樣思考反省，自然就可以減少淫慾了。如果真正明白了這兩點，活著的時候怎麼會有疾病和意外死亡？死後又怎麼會有地獄和畜生道的果報？修習凈土的人實在應當謹慎地戒除這些。

《理事圓頓說》六二

天真佛（本性佛）不是從外而來，一切眾生各自都具有，只是因為虛妄的念頭流轉，被煩惱障和所知障（二障）覆蓋遮蔽，不能明白瞭解。所以菩薩修習六度（佈施、持戒、忍辱、精進、禪定、智慧）萬行，證得大圓覺（圓滿覺悟），用無分別智（沒有分別的智慧）照見真如理（宇宙的真實本體），在金剛道（堅固的修行道路）中，斷盡煩惱障和所知障（二障），在解脫道（獲得解脫的道路）中，顯現出清凈法身（清凈的佛身），就像用藥物擦拭鏡子一樣。永明壽禪師說：『心是法界的根本，一切諸法以心為首。如果瞭解了心，就能瞭解一切諸法。』《大灌頂經》說：『禪思比丘（修習禪定的比丘）沒有其他的想法和念頭，只是守護一個法門，然後就能見到自己的本心。』桐江瑛法師說：『心啊心啊，本來就是天然的，卓然獨立，湛寂而又堅固，是妙中之妙，玄中之玄，無來無去，不變不遷。因為本體光明覺照，所以產生各種因緣，就像鏡子包含萬象，大海容納百川。收斂起來，神妙之性潛藏在方寸之間；舒展開來，光明充滿整個大千世界。變化自在，作用無邊，既是凡夫又是佛，既是實又是權。迷惑的時候，就像洪水一樣浩浩蕩蕩一去不返；覺悟的時候，就能夠明明白白地相傳下去。』解釋說：『以一法為根本，諸法就沒有寄託之處，其他的因緣自然斷絕，妙性自然顯現。志向應當歸於一，那麼智慧怎麼會不光明？沿著河流尋找源頭，那麼疑惑怎麼會不消除？』撮要的宗旨，沒有比這更重要的了。《尚書》說：『精誠專一，沒有二心。』只有精誠專一，才能先修養身心，然後治理國家。《華嚴經》說：『常常端正自己的心，不要學習其他的東西。』孟子說：『學問的道理……』

【English Translation】 English version: If one can restrain lust, one can reduce the pursuit of sensual pleasures. This is the way to secure one's life and prolong one's years. If one can completely abstain from lust, then even coarse food will taste delicious. If one indulges in lust, then the blessings one can enjoy in life will be limited, and when those blessings are exhausted, one will die prematurely. Chan Master Cijue said: 'Food and drink are important to people day after day, year after year. Whether the food is refined or coarse, as long as it fills the stomach, that is enough. What is it that you have eaten after it has passed three inches? There is no need to carefully measure it.' If one can reflect in this way, one can naturally reduce the pursuit of sensual pleasures. A pragmatic hermit said: 'A skin bag containing bones, flesh, pus, and blood, yet it still tries to be charming and seductive to bewilder people. Throughout the ages, heroes have all fallen because of this, and after a hundred years, they will all turn into a pile of dust in the same pit.' If one can reflect in this way, one can naturally reduce lust. If one truly understands these two points, how can one have illnesses and accidental deaths while alive? And how can one have the retribution of hell and the animal realm after death? Those who cultivate Pure Land should be especially careful to abstain from these.

Treatise on the Perfect and Sudden Teaching of Principle and Phenomena, Section 62

The True Buddha (Buddha-nature) does not come from outside; all sentient beings possess it. It is only because of the flow of illusory thoughts that they are covered and obscured by the two obscurations (the obscuration of afflictions and the obscuration of knowledge), and they cannot understand. Therefore, Bodhisattvas cultivate the Six Perfections (dana (generosity), shila (discipline), kshanti (patience), virya (diligence), dhyana (meditation), prajna (wisdom)) and myriad practices, attain Great Perfect Enlightenment, use non-discriminating wisdom to illuminate the principle of Suchness (the true nature of the universe), and in the Vajra Path (the firm path of practice), they exhaust the two obscurations (the obscuration of afflictions and the obscuration of knowledge). In the Path of Liberation, they manifest the pure Dharmakaya (pure Buddha-body), just like using medicine to polish a mirror. Chan Master Yongming Yanshou said: 'The mind is the foundation of the Dharmadhatu (the realm of reality), and all dharmas (phenomena) take the mind as their head. If one understands the mind, one can understand all dharmas.' The Great Consecration Sutra says: 'A meditating Bhikshu (a monk practicing meditation) has no other thoughts or ideas, but only guards one Dharma, and then he can see his own mind.' Dharma Master Tongjiang Ying said: 'Mind, oh mind, it is originally natural, standing alone, serene and firm, the most wonderful of the wonderful, the most profound of the profound, without coming or going, unchanging and unmoving. Because the essence is bright and illuminating, various conditions arise, just like a mirror containing all images, and the sea accommodating hundreds of rivers. When it is gathered, the divine nature is hidden within the square inch; when it is unfolded, the light fills the entire universe. Transformations are free and actions are boundless, it is both a mortal and a Buddha, both real and provisional. When one is deluded, it is like a flood, vast and unreturning; when one is enlightened, it can be clearly transmitted.' The explanation says: 'Taking one Dharma as the foundation, all dharmas have no place to rely on, other conditions naturally cease, and the wonderful nature naturally appears. The aspiration should return to one, then how can wisdom not be bright? Following the river to find the source, then how can doubts not be dispelled?' There is nothing more important than the essence of this summary. The Book of Documents says: 'Be sincere and single-minded, without two hearts.' Only with sincerity and single-mindedness can one first cultivate oneself and then govern the country. The Avatamsaka Sutra says: 'Always correct your mind and do not study other things.' Mencius said: 'The way of learning...'

無他求其放心而已矣古人云覺得心放便是工夫不怕念起唯恐覺遲覺速止速二妙相宜知非改過蘧顏可師楞伽經云佛語心為宗降心成道萬行俱成唯心之理不可忘也始知得地萬物皆生得理萬行皆成裴國相云心者萬物之總也分而為戒定慧開而為六度散而為萬行萬行未嘗離一心一心未嘗違萬行故曰萬行顯真宗也宗鏡云理行相資闕一不可有為雖偽棄之則佛道難成無為雖真執之則慧性不朗是故文殊以理印行差別之道無虧普賢以行會理根本之門不廢若違事而推理墮聲聞之愚若離理而行事同凡夫之執理事兼行是為大乘菩薩也又云若人慾成大覺必須行乎中道中道者不偏不倚也不偏於空不倚于有有亦不著無亦不空斯乃謂之中道也心賦云有人要到清涼池須用目足更資也清涼池者圓頓一乘之性海也有目無足不得到清涼池目者何也窮其理也理者何也一心也足者何也行其事也事者何也萬行也正所謂實際理地不受一塵佛事門中不捨一法何哉要知萬法本於一心一心具乎萬法法即全心之法心乃全法之心心即是法法即是心是為體用不二理事齊彰三觀圓修直入如來地矣。

為君子說　六三

龍舒曰人皆可以為君子而不肯為君子不須為小人而必欲為小人若誠信恭敬若溫和方正若推賢揚善若隨宜利物凡此之類皆君子之事也為之亦不難者人不肯為何哉若欺

【現代漢語翻譯】現代漢語譯本：沒有什麼別的，只是要收回那放失了的心罷了。古人說，『覺得心放失了，便是用功的時候。』不怕妄念生起，只怕覺悟太遲。覺悟得快，止息得快，這兩種方法配合起來最為恰當。知道自己錯了就改正，蘧伯玉（春秋時期衛國賢大夫）都可以作為我們的老師。《楞伽經》（Laṅkāvatāra Sūtra）說，佛以心為根本宗旨，降伏其心就能成就佛道，各種修行都能成就。唯心的道理不可忘記啊！這才知道，得到了根本，萬物都能生長；明白了道理，各種修行都能成就。裴休（唐朝宰相）說，心是萬物的總綱。分開來說，就是戒、定、慧；展開來說，就是六度（pāramitā）；分散來說，就是萬行。萬行從來沒有離開一心，一心也從來沒有違背萬行。所以說，萬行顯現真實的宗旨啊！《宗鏡錄》說，理和行互相資助，缺一不可。有為法雖然虛假，但如果捨棄它，就難以成就佛道；無為法雖然真實，但如果執著它，就不能使智慧之性明朗。因此，文殊菩薩（Mañjuśrī）用理來印證行，差別之道沒有虧損；普賢菩薩（Samantabhadra）用行來會合理，根本之門沒有廢棄。如果違背事相而推求理，就會墮入聲聞乘（Śrāvaka）的愚癡；如果離開理而行事，就和凡夫的執著一樣。理事兼顧並行，這就是大乘菩薩（Bodhisattva）。又說，如果有人想要成就大覺悟，必須行於中道。中道就是不偏不倚，不偏於空，不倚于有。有也不執著，無也不空，這就叫做中道。《心賦》說，有人想要到達清涼池，必須用眼睛和腳，並且互相輔助。清涼池，就是圓頓一乘的性海。有眼睛沒有腳，不能到達清涼池。眼睛是什麼呢？是窮究其理。理是什麼呢？是一心。腳是什麼呢？是實行其事。事是什麼呢？是萬行。這正是所謂的『實際理地，不受一塵；佛事門中，不捨一法。』為什麼呢？要知道萬法本於一心，一心具足萬法。法就是全心之法，心就是全法之心。心就是法，法就是心。這就是體用不二，理事齊彰，三觀圓修，直接進入如來（Tathāgata）的境界了。

為君子說六三

龍舒居士說，人人都可以成為君子，卻不肯成為君子；不須要成為小人，卻一定要成為小人。如果能誠信恭敬，如果能溫和方正，如果能推舉賢才，讚揚善行，如果能隨順時宜，利益萬物，凡是這些，都是君子應該做的事，做起來也不難。人們為什麼不肯做呢？如果欺騙...

【English Translation】 English version: There is nothing else to seek but to retrieve the mind that has wandered. The ancients said, 'Realizing that the mind has wandered is the time to put in effort.' Do not fear the arising of thoughts, only fear the lateness of awakening. Quick awakening and quick cessation are the perfect combination. Knowing one's mistakes and correcting them makes Quboyu (a virtuous official of the State of Wei in the Spring and Autumn period) a teacher for us all. The Laṅkāvatāra Sūtra says, the Buddha takes the mind as the fundamental principle; subduing the mind leads to the accomplishment of the Buddha's path, and all practices are accomplished. The principle of 'mind-only' must not be forgotten! Only then do we realize that by obtaining the root, all things can grow; by understanding the principle, all practices can be accomplished. Pei Xiu (a Tang Dynasty chancellor) said, the mind is the general outline of all things. Separated, it is precepts (śīla), concentration (samādhi), and wisdom (prajñā); expanded, it is the six perfections (pāramitā); dispersed, it is the myriad practices. The myriad practices never depart from the one mind, and the one mind never violates the myriad practices. Therefore, it is said that the myriad practices reveal the true essence! The Zong Jing Lu says that principle and practice assist each other, and neither can be lacking. Although conditioned dharmas are false, abandoning them makes it difficult to achieve the Buddha's path; although unconditioned dharmas are true, clinging to them prevents the wisdom nature from becoming clear. Therefore, Mañjuśrī Bodhisattva uses principle to verify practice, and the path of differentiation is not diminished; Samantabhadra Bodhisattva uses practice to unite with principle, and the fundamental gate is not abandoned. If one violates phenomena and seeks principle, one will fall into the foolishness of the Śrāvaka; if one departs from principle and engages in practice, one will be the same as the clinging of ordinary people. Combining principle and practice is the way of the Mahāyāna Bodhisattva. It is also said that if one wants to achieve great enlightenment, one must walk the Middle Way. The Middle Way is neither biased nor leaning, neither biased towards emptiness nor leaning towards existence. Not clinging to existence, nor emptying non-existence, this is called the Middle Way. The Xin Fu says that if one wants to reach the Clear Cool Pond, one must use both eyes and feet and assist each other. The Clear Cool Pond is the nature-sea of the perfect and sudden One Vehicle. Having eyes but no feet cannot reach the Clear Cool Pond. What are the eyes? They are the exhaustive investigation of principle. What is principle? It is the one mind. What are the feet? They are the practice of deeds. What are deeds? They are the myriad practices. This is precisely what is meant by 'In the realm of actual principle, not a speck of dust is received; in the gate of Buddha-deeds, not a single dharma is abandoned.' Why? One must know that the myriad dharmas originate from the one mind, and the one mind is complete with the myriad dharmas. Dharma is the dharma of the whole mind, and the mind is the mind of the whole dharma. The mind is dharma, and dharma is mind. This is the non-duality of essence and function, the equal manifestation of principle and phenomena, the perfect cultivation of the three contemplations, directly entering the realm of the Tathāgata.

Speaking for the Superior Man - Six Three

Longshu said, everyone can become a superior man, but they are unwilling to become a superior man; there is no need to become a petty man, but they insist on becoming a petty man. If one can be sincere and respectful, if one can be gentle and upright, if one can promote the virtuous and praise good deeds, if one can adapt to the circumstances and benefit all things, all of these are things that a superior man should do, and they are not difficult to do. Why are people unwilling to do them? If one deceives...

詐傲慢若粗暴諂曲若說短揚惡若縱意害物凡此之類皆小人之事也為之有何利益人必為之何哉為君子則人喜之神祐之禍患不生福祿可求所得多矣雖有時而失命也非因君子而失使不為君子亦失矣命有定分故也為小人則人怨之神怒之禍患將至福壽以促所失多矣雖有時而得命也非因小人而得使不為小人亦得矣命有定分故也孔子謂不知命無以為君子能審此理所謂君子嬴得為君子小人枉了為小人如是以修凈土必不在下品生矣。

情說　六四

龍舒曰喜怒好惡嗜慾皆情也養情為惡縱情為賊折情為善滅情為聖甘其飲食美其衣服大其居處若此之類是謂養情飲食若流衣服盡飾居處無厭若此之類是謂縱情犯之不校觸之不怒傷之不怨是謂折情犯之觸之傷之如空反生憐愍愚癡之心是謂滅情悟此理則心地常凈如在凈土矣。

小因果說　六五

龍舒曰有修橋人有毀橋人此天堂地獄之小因也有坐轎人有荷轎人此天堂地獄之小果也觸類長之皆可見矣常如是省察其心以修凈土上品往生復何疑哉。

二天人說　六六

龍舒曰華嚴經云人生有二天人隨人一名同生二曰同名天人常見人人不見天人此二天人豈非善惡二部童子之徒歟人之舉意發言動步常念此二天人見人而能無愧如此修凈土則必上品上生或曰一人尚有二天人何天人

【現代漢語翻譯】現代漢語譯本

假裝傲慢卻又粗暴，諂媚奉承卻又揭人短處，宣揚罪惡卻又放縱私慾，做出種種危害他人的事情，這些都是小人的行徑，做了有什麼好處呢？人們為什麼一定要這樣做呢？如果做君子，人們就會喜歡你，神靈也會保佑你，災禍不會發生，福祿可以求得，得到的也多。即使有時會失去生命，也不是因為做了君子而失去的。即使不做君子，也會失去生命，這是因為命運有定數。如果做小人，人們就會怨恨你，神靈也會憤怒你，災禍將要降臨，福壽也會減短，失去的也多。即使有時會得到生命，也不是因為做了小人而得到的。即使不做小人，也會得到生命，這是因為命運有定數。孔子說：『不懂得命運，就無法成為君子。』如果能明白這個道理，那麼君子贏得的是君子的名聲，小人白白地做了小人。如果用這樣的心態來修習凈土，一定不會是下品往生。情說六四龍舒（作者名）說：喜、怒、好、惡、嗜慾，都是情。滋養情慾是作惡，放縱情慾是為賊，折損情慾是為善，滅絕情慾是為聖。貪圖美味的飲食，追求華美的衣服，建造寬大的住所，像這些都是滋養情慾。飲食沒有節制，衣服追求奢華，住所沒有滿足，像這些都是放縱情慾。別人冒犯了你不計較，觸怒了你不發怒，傷害了你不怨恨，這叫做折損情慾。別人冒犯了你、觸怒了你、傷害了你，你都視為空無，反而生起憐憫和愚癡之心，這叫做滅絕情慾。領悟了這個道理，那麼心地就會常常清凈，如同身在凈土一樣。小因果說六五龍舒（作者名）說：有修橋的人，有毀橋的人，這是天堂地獄的小因；有坐轎的人，有抬轎的人，這是天堂地獄的小果。像這樣推而廣之，都可以看得到。常常這樣反省自己的內心，用來修習凈土，那麼上品往生又有什麼可懷疑的呢？二天人說六六龍舒（作者名）說：《華嚴經》（Avatamsaka Sutra）中說，人生有二個天人跟隨，一個名叫同生（Samutpada），一個名叫同名（Samanama）天人，常常看見人，人卻看不見天人。這兩個天人難道不是善惡二部的童子之流嗎？人們的起心動念、言語行動，常常想著這兩個天人正在看著自己，能夠做到不感到慚愧，這樣修習凈土，就必定是上品上生。或者有人問，一個人尚且有二個天人，那麼天人

【English Translation】 English version

Feigning arrogance while being crude, flattering while exposing others' shortcomings, promoting evil while indulging in desires, and engaging in activities that harm others – these are all the deeds of petty people. What benefit is there in doing them? Why must people do such things? If one acts as a noble person (Junzi), people will like you, the deities will protect you, calamities will not arise, blessings and prosperity can be sought, and much can be gained. Even if one sometimes loses their life, it is not because of being a noble person. Even if one does not act as a noble person, they will still lose their life, because destiny is predetermined. If one acts as a petty person, people will resent you, the deities will be angry with you, calamities will befall you, and your blessings and lifespan will be shortened, and much will be lost. Even if one sometimes gains life, it is not because of being a petty person. Even if one does not act as a petty person, they will still gain life, because destiny is predetermined. Confucius said: 'Without understanding destiny, one cannot be a noble person.' If one can understand this principle, then the noble person wins the reputation of being a noble person, while the petty person wastes their life being a petty person. If one cultivates the Pure Land (Sukhavati) with this mindset, one will certainly not be reborn in the lower grades. 'Discourse on Emotions' Sixty-Four Longshu (author's name) said: Joy, anger, like, dislike, and desires are all emotions. Nourishing emotions is evil, indulging emotions is thievery, diminishing emotions is good, and extinguishing emotions is saintly. Craving delicious food, pursuing beautiful clothes, and building large residences – these are all examples of nourishing emotions. Eating without restraint, pursuing extravagant clothing, and being insatiable with residences – these are all examples of indulging emotions. Not minding when others offend you, not getting angry when others provoke you, and not resenting when others harm you – this is called diminishing emotions. When others offend you, provoke you, or harm you, you see it all as empty and instead generate compassion and a foolish heart – this is called extinguishing emotions. If you understand this principle, then your mind will always be pure, as if you were in the Pure Land. 'Discourse on Minor Cause and Effect' Sixty-Five Longshu (author's name) said: There are people who build bridges and people who destroy bridges – this is a minor cause of heaven and hell. There are people who ride in sedan chairs and people who carry sedan chairs – this is a minor effect of heaven and hell. Extending this analogy, all can be seen. Constantly reflecting on one's own heart in this way to cultivate the Pure Land, then what doubt is there about being reborn in the upper grades? 'Discourse on Two Devas' Sixty-Six Longshu (author's name) said: The Avatamsaka Sutra (Huayan Jing) states that there are two devas (celestial beings) that follow a person throughout their life. One is named Samutpada (Tong Sheng), and the other is named Samanama (Tong Ming). These devas constantly see the person, but the person cannot see the devas. Are these two devas not like the attendants of the two departments of good and evil? People's thoughts, words, and actions should always be mindful that these two devas are watching them. If one can do this without feeling ashamed, then cultivating the Pure Land in this way will certainly lead to rebirth in the upper grades. Or someone may ask, if one person already has two devas, then what about the devas

之多也曰一月普現一切水豈必月之多哉。

勸修備說　六七

龍舒曰晝必有夜必為夜備暑必有寒必為寒備存必有去必為去備何謂夜備燈燭床蓐何謂寒備衾裘炭薪何謂去備福慧凈土。

寄庫功德說　六八

龍舒曰予遍覽藏經即無陰府寄庫之說奉勸世人以寄庫所費之貲請僧為西方之供一心西方則必得往生若不為凈土功德而為陰府寄庫則是志在陰府死必入陰府矣譬如有人不為君子之行以交結賢人君子乃寄錢于司理院獄子處待其下獄則用錢免罪豈不謬哉。

過現未來三大劫說　六九

藏經云莊嚴劫謂之過去仁賢劫謂之現在星宿劫謂之未來三劫之中各具成住壞空四劫四劫共之為一大劫過去未來且置而弗論今言現在仁賢劫數成劫二十小劫住劫二十小劫壞劫二十小劫空劫二十小劫小劫之數一增一減從八萬四千歲增劫之極為始過百年減一歲減至三十歲時饑饉災起減至二十歲時疾疫災起減至十歲減劫之極為終刀兵災起刀兵災後復過百年增一歲增至八萬四千歲時為一小劫成住壞空劫內各具二十小劫二十小劫為一中劫四中劫共之為一大劫再言現在住劫之中二十小劫八小劫中無佛出世至第九小劫八萬歲時減至六萬歲拘留孫佛出世六萬歲減至四萬歲拘那含牟尼佛出世四萬歲減至二萬歲迦葉佛出世二萬歲減至

一百歲釋迦牟尼佛出世○第十小劫中八萬四千歲減至八萬歲時彌勒佛出世彌勒佛后四小劫無佛出世至十五小劫中九百九十四佛相續出興出興之後又四小劫無佛出世至第二十小劫從十歲增至八萬四千歲住劫滿樓至佛出世本願出增劫○壞劫時至大三災起大小三災事相盡載上卷龍華三會覽者宜悉。

尸迦羅越六方禮經　七十

佛在王舍城晨朝乞食遙見雞足山中有長者子名尸迦羅越嚴頭洗漱著潔凈衣東向四拜南向四拜西向四拜北向四拜向天四拜向地四拜佛到其家問之何為尸迦羅越言在此六向拜佛言六向拜此是何法尸迦羅越言父在日時教我早起六向拜不如何為今父喪亡不敢違命佛言父教汝六向拜不以身拜之汝錯會其父意也尸迦羅越便長跪言愿佛為我解此六向拜義佛言諦聽內著心中為汝詳解其有長者智人能斷六惡法便是拜六方何為六惡法一者喜飲酒二者喜博奕三者喜早臥晚起四者喜請客五者喜與惡知識結交六者喜殺生瞞騙貪愛他人婦女若能除此六事即是禮拜六方汝若不除禮拜何益復使惡名流佈家園不治錢財耗減己身羸憊善行日廢遐邇不敬長者子當用擇其善者而從之其不善者而遠之我無量劫來常親近善知識今得成佛佛復告尸迦羅越言東向拜者謂子事父母當有五事一者孝敬定省常令父母歡喜二者早起來令奴婢作其飯食勤儉

【現代漢語翻譯】現代漢語譯本：一百歲時，釋迦牟尼佛（Sakyamuni Buddha）出世。在第十小劫中，當人類壽命從八萬四千歲減少到八萬歲時，彌勒佛（Maitreya Buddha）出世。彌勒佛之後，有四個小劫沒有佛出世。到第十五小劫中，有九百九十四位佛相繼出現。這些佛出現之後，又有四個小劫沒有佛出世。到第二十小劫，人類壽命從十歲增長到八萬四千歲，此為住劫圓滿，樓至佛（Lokadhatu Buddha）出世，這是本願所致的增劫。壞劫到來時，會發生大三災。關於大小三災的詳細情況，都記載在上卷中，《龍華三會》的讀者應該詳細瞭解。

《尸迦羅越六方禮經》第七十

佛陀在王舍城（Rajagrha）清晨乞食時，遠遠看見雞足山（Kukkutapada Giri）中有一位名叫尸迦羅越（Sigalaka）的長者之子，他正在沐浴梳洗，穿著乾淨的衣服，面向東方四拜，面向南方四拜，面向西方四拜，面向北方四拜，向上天四拜，向下地四拜。佛陀走到他家，問他為何這樣做。尸迦羅越回答說，他正在進行六方禮拜。佛陀問他，什麼是六方禮拜。尸迦羅越說，他父親在世時教他早起進行六方禮拜，他不敢違背父親的遺命，即使現在父親已經去世。佛陀說，你父親教你六方禮拜，但你沒有用正確的態度去理解。尸迦羅越於是長跪，請求佛陀為他解釋六方禮拜的含義。佛陀說，仔細聽，用心記住，我為你詳細解釋。有智慧的長者能夠斷除六種惡法，就是禮拜六方。什麼是六種惡法呢？一是喜歡飲酒，二是喜歡賭博，三是喜歡早睡晚起，四是喜歡請客，五是喜歡與惡知識結交，六是喜歡殺生、欺騙、貪愛他人婦女。如果能夠去除這六件事，就是禮拜六方。如果你不去除這些惡習，禮拜又有什麼用呢？只會使惡名遠揚，家園荒廢，錢財耗盡，自身虛弱，善行荒廢，遠近的人都不尊敬你。長者之子，應當選擇善良的人去學習，遠離不善良的人。我無量劫以來，常常親近善知識，現在才得以成佛。佛陀又告訴尸迦羅越，面向東方禮拜，是指兒子侍奉父母應當做到五件事：一是孝敬父母，定時問候，常令父母歡喜；二是早起，讓奴婢準備飯食，勤儉持家。

【English Translation】 English version: At the age of one hundred, Sakyamuni Buddha (Sakyamuni Buddha) appeared in the world. In the tenth minor kalpa, when the human lifespan decreased from eighty-four thousand years to eighty thousand years, Maitreya Buddha (Maitreya Buddha) appeared. After Maitreya Buddha, there were no Buddhas appearing for four minor kalpas. In the fifteenth minor kalpa, nine hundred and ninety-four Buddhas appeared in succession. After these Buddhas appeared, there were no Buddhas appearing for another four minor kalpas. In the twentieth minor kalpa, the human lifespan increased from ten years to eighty-four thousand years, which is the completion of the dwelling kalpa. Lokadhatu Buddha (Lokadhatu Buddha) appeared, which was due to the original vow, an increasing kalpa. When the destructive kalpa arrives, the three major disasters will occur. The details of the major and minor disasters are all recorded in the upper volume. Readers of 'The Dragon Flower Assembly' should understand them in detail.

'Sigalaka's Discourse on the Six Directions' Seventy

When the Buddha was begging for food in Rajagrha (Rajagrha) in the early morning, he saw from afar a son of a householder named Sigalaka (Sigalaka) in Kukkutapada Giri (Kukkutapada Giri). He was bathing and grooming, wearing clean clothes, bowing four times to the east, four times to the south, four times to the west, four times to the north, four times to the sky, and four times to the earth. The Buddha went to his house and asked him why he was doing this. Sigalaka replied that he was performing the six-direction worship. The Buddha asked him what the six-direction worship was. Sigalaka said that his father taught him to perform the six-direction worship early in the morning, and he dared not disobey his father's will, even though his father had passed away. The Buddha said, 'Your father taught you the six-direction worship, but you did not understand it with the right attitude.' Sigalaka then knelt down and asked the Buddha to explain the meaning of the six-direction worship for him. The Buddha said, 'Listen carefully, remember it in your heart, and I will explain it to you in detail. A wise householder who can cut off the six evil deeds is worshiping the six directions. What are the six evil deeds? First, being fond of drinking alcohol; second, being fond of gambling; third, being fond of sleeping late and getting up late; fourth, being fond of entertaining guests; fifth, being fond of associating with evil friends; sixth, being fond of killing, deceiving, and coveting other people's wives. If you can remove these six things, you are worshiping the six directions. If you do not remove these bad habits, what is the use of worshiping? It will only spread your bad name, ruin your home, deplete your wealth, weaken yourself, abandon good deeds, and people far and near will not respect you. Son of a householder, you should choose good people to learn from and stay away from bad people. For countless kalpas, I have always been close to good teachers, and now I have become a Buddha.' The Buddha also told Sigalaka that worshiping the east means that a son should serve his parents by doing five things: first, being filial to his parents, greeting them regularly, and always making them happy; second, getting up early and letting the servants prepare meals, being diligent and thrifty in managing the household.

治家三者代其父母劬勞四者當念父母恩德五者父母疾病當懷憂戚求醫治之父母視子亦有五事一者當令去惡就善二者當教親近智人三者當教勤謹學問四者當爲及時娶婦五者家中所有財產悉當與之南向拜者謂弟子事師當有五事一者當敬畏之二者當依其訓導三者所有浣濯修治當力為之四者勤學不厭五者過後當以仰望贊德切勿談其過失師教弟子亦有五事一者誨人不倦當令疾知二者要勝他人弟子三者欲令知見不忘四者有疑難處當爲說明五者欲令弟子智慧超過於師西向拜者謂婦事夫當有五事一者夫從外來當起迎之二者夫出不在當炊蒸掃除敬心相待三者不得淫心於外當用堅守閨門四者若夫罵言不得應口作其怒色所有教誡當承奉之所有什物不得藏匿自用五者待夫先寢然後照管方睡夫視婦亦有五事一者出入當用遞相恭敬二者飯食當令稱時勿使妻惱三者妻欲衣服首飾勿違其意富者盡辦貧者隨分四者家中所有悉用付之五者不得外犯邪色令妻生疑異心北向拜者謂人相處親屬朋友彼此皆有五事一者彼此若作惡業當用遞相勸化呵諫止之二者彼此有難有疾當用看顧調和治之三者彼此有家懷語不得為外人說四者當用各相敬嘆不斷往來或時觸突不得惱恨五者彼此貧富不等當用扶持賑濟所有美物當用分送向地拜者謂家主視奴僕使婢當有五事一者先用知其飢渴

【現代漢語翻譯】現代漢語譯本治家之道有三點，子女應當代替父母辛勤勞作；有四點，子女應當銘記父母的恩德；有五點，父母生病時，子女應當心懷憂慮，尋求醫生治療。父母看待子女也有五件事：一是應當引導他們遠離惡行，接近善良；二是應當教導他們親近有智慧的人；三是應當教導他們勤奮學習；四是應當及時為他們娶妻；五是家中所有財產都應當交給他們。面向南方禮拜，是指弟子侍奉老師應當有五件事：一是應當尊敬畏懼老師；二是應當聽從老師的訓導；三是所有洗衣灑掃等事應當盡力去做；四是勤奮學習而不厭倦；五是老師離去後，應當仰慕讚揚老師的德行，切勿談論老師的過失。老師教導弟子也有五件事：一是教誨人不倦怠，應當讓弟子迅速理解；二是要勝過其他弟子的老師；三是希望弟子所學知識不會忘記；四是有疑問難解之處，應當為弟子說明；五是希望弟子的智慧超過老師。面向西方禮拜，是指妻子侍奉丈夫應當有五件事：一是丈夫從外面回來，應當起身迎接；二是丈夫外出不在家時，應當燒火做飯、打掃房屋，以恭敬的心對待；三是不得對外界男子產生淫邪之心，應當堅守閨門；四是如果丈夫罵人，不得頂撞，不要顯出憤怒的臉色，所有教誨都應當接受；所有什物不得藏匿私用；五是等待丈夫先睡下，然後照管一切才睡。丈夫看待妻子也有五件事：一是出入應當互相恭敬；二是飯食應當按時供應，不要讓妻子煩惱；三是妻子想要衣服首飾，不要違揹她的意願，富裕的盡力置辦，貧窮的隨能力而為；四是家中所有事務都交給妻子管理；五是不得在外沾花惹草，讓妻子產生懷疑和異心。面向北方禮拜，是指人與人相處，親屬朋友之間都應當有五件事：一是彼此如果做了惡事，應當互相勸導、呵斥制止；二是彼此有困難或疾病，應當看顧、調理和醫治；三是彼此有家庭私語，不得對外人說；四是應當互相敬重讚歎，不斷往來，即使有時發生衝突，也不得惱恨；五是彼此貧富不等，應當互相扶持賑濟，所有美好的東西應當互相分送。面向地面禮拜，是指家主看待奴僕婢女應當有五件事：一是首先要了解他們的飢渴。

【English Translation】 English version There are three aspects to managing a household: children should diligently work on behalf of their parents; there are four aspects: children should remember the kindness of their parents; there are five aspects: when parents are sick, children should be worried and seek medical treatment. Parents also have five things to consider regarding their children: first, they should guide them away from evil and towards goodness; second, they should teach them to be close to wise people; third, they should teach them to study diligently; fourth, they should marry them off in a timely manner; fifth, all the property in the family should be given to them. Worshiping facing south refers to the fact that disciples should serve their teachers in five ways: first, they should respect and fear their teachers; second, they should follow their teachers' instructions; third, they should do their best in all matters such as washing and sweeping; fourth, they should study diligently without getting tired; fifth, after the teacher leaves, they should admire and praise the teacher's virtue, and never talk about the teacher's faults. Teachers also have five things to teach their disciples: first, they should teach people tirelessly and should make disciples understand quickly; second, they should surpass other disciples' teachers; third, they want disciples to not forget what they have learned; fourth, if there are any difficult questions, they should explain them to the disciples; fifth, they want the disciples' wisdom to surpass the teacher's. Worshiping facing west refers to the fact that wives should serve their husbands in five ways: first, when the husband comes back from outside, she should get up to greet him; second, when the husband is away from home, she should cook and clean the house and treat him with respect; third, she must not have lustful thoughts towards outside men and should guard her boudoir; fourth, if the husband scolds, she must not retort and should not show an angry face, and all teachings should be accepted; all belongings must not be hidden for personal use; fifth, she should wait for the husband to fall asleep before taking care of everything before sleeping. Husbands also have five things to consider regarding their wives: first, they should respect each other when going in and out; second, food should be provided on time and should not make the wife annoyed; third, if the wife wants clothes and jewelry, do not go against her wishes, the rich should do their best to provide, and the poor should do as they can; fourth, all affairs in the family should be handed over to the wife to manage; fifth, they must not engage in extramarital affairs, causing the wife to have doubts and different intentions. Worshiping facing north refers to the fact that people should have five things in common when interacting with each other, between relatives and friends: first, if each other commits evil deeds, they should persuade, scold and stop each other; second, if each other has difficulties or illnesses, they should take care of, regulate and treat each other; third, if each other has family secrets, they must not tell outsiders; fourth, they should respect and praise each other constantly, and even if there are conflicts sometimes, they must not be annoyed; fifth, if each other is unequal in wealth, they should support and help each other, and all good things should be shared with each other. Worshiping facing the ground refers to the fact that the head of the household should have five things to consider regarding servants: first, they must first know their hunger and thirst.

寒暑然後驅使二者有病當爲呼醫治之三者不得妄鞭撻之當用審問虛實然後責治可恕者恕恕不得者訓治之四者若有纖小私財不得奪之五者給與物件當令平等勿得偏心奴僕使婢事主亦有五事一者當用起早勿令主呼二者所應作者當自上心勿勞主使三者當愛惜主物不得棄捐作踐四者主翁出入當用小心迎送五者只宜稱譽主翁不得說其過惡向天拜者謂人供養沙門善知識當用五事一者以真實心向之二者恭敬承事不以為勞三者數問道理四者應聞思修五者請決唸佛參禪之旨晝夜當勤沙門善知識亦以五事開示其人一者教之佈施持戒忍辱精進定心智慧二者教之威儀禮節勿令放肆三者教之言行相顧寧使少言多行不可少行言多四者教之勤禮三寶悲愍大小生靈五者教之迴向發願求生凈土得菩提道復度群情如是行之名為敬順父命禮拜六方若不如斯縱拜無益爾時尸迦羅越即受五戒慇勤禮佛佛以重說偈言○雞鳴當早起被衣徐下床澡漱令嚴潔兩手奉香華剔燈換凈水供養佛法僧合掌恭敬禮發願報四恩六度法門中一一當修學佈施度慳貪持戒度毀犯忍辱度瞋恚精進度昏沉定心度散亂智慧度愚癡光陰不待人勤行莫放逸生老病死苦人命不久停況復臨終時無親可恃怙無處可隱藏無藥可救治天福尚有盡人福有幾長父母妻子居盡如寄宿客夜裡共安身天明各消散無常亦如是預辦

【現代漢語翻譯】現代漢語譯本寒冷和炎熱的時節，如果這兩個人（指奴僕和婢女）生病了，應當請醫生來醫治他們。第三，不得隨意鞭打他們，應當審問清楚事情的虛實，然後才責罰懲治。可以寬恕的就寬恕，不能寬恕的就訓導懲治。第四，如果他們有微小的私有財產，不得奪取。第五，給予他們物品時，應當公平，不要偏心。奴僕和婢女侍奉主人，也有五件事應當做到：第一，應當早起，不要讓主人呼喚。第二，應該做的事情，應當自己用心去做，不要勞煩主人吩咐。第三，應當愛惜主人的財物，不得丟棄浪費。第四，主人出入時，應當小心迎接和送別。第五，只應該稱讚主人的優點，不得說他的過錯。向天禮拜，是指人們供養沙門（Śrāmaṇa，出家修道者）和善知識（Kalyāṇa-mitra，指引正道的朋友），應當用五件事：第一，以真實的心向他們。第二，恭敬地承事他們，不覺得勞累。第三，經常請教佛理。第四，應當聽聞、思維、修行。第五，請他們決斷念佛參禪的要旨。日夜應當勤奮。沙門和善知識也用五件事來開示那個人：第一，教他佈施（Dāna，給予）、持戒（Śīla，遵守戒律）、忍辱（Kṣānti，忍耐）、精進（Vīrya，努力）、禪定（Dhyāna，專注）和智慧（Prajñā，洞察力）。第二，教他威儀禮節，不要放肆。第三，教他言行一致，寧可少說多做，不可少做多說。第四，教他勤于禮敬三寶（佛、法、僧），慈悲憐憫大小生命。第五，教他迴向發願，求生凈土（Sukhāvatī，阿彌陀佛的清凈國土），證得菩提道（Bodhi，覺悟），再次度化眾生。像這樣實行，叫做敬順父命，禮拜六方。如果不如這樣，縱然禮拜也沒有益處。這時，尸迦羅越（Sigalaka）立即接受了五戒，慇勤地禮拜佛陀。佛陀再次用偈語說道：『雞鳴時應當早起，穿好衣服慢慢下床，洗漱乾淨，保持整潔，雙手奉上香和花，剔亮燈，換上乾淨的水，供養佛、法、僧，合掌恭敬地禮拜，發願報答四恩（父母恩、眾生恩、國家恩、三寶恩）。在六度（佈施、持戒、忍辱、精進、禪定、智慧）法門中，每一項都應當修學。佈施度脫慳貪，持戒度脫毀犯，忍辱度脫瞋恚，精進度脫昏沉，禪定度脫散亂，智慧度脫愚癡。光陰不等人，勤奮修行不要懈怠。生老病死苦，人的壽命不久長，更何況臨終之時，沒有親人可以依靠，沒有地方可以隱藏，沒有藥物可以救治。天上的福報尚且有盡時，人間的福報又能有多長？父母妻子居住在一起，都像寄宿的客人，夜裡共同安身，天亮各自消散。無常也是這樣，預先做好準備。』

【English Translation】 English version In times of cold and heat, if these two (referring to servants) are sick, one should call a doctor to treat them. Third, one must not whip them arbitrarily; one should inquire into the truth of the matter before punishing them. Those who can be forgiven should be forgiven; those who cannot be forgiven should be instructed and disciplined. Fourth, if they have small private possessions, they must not be taken away. Fifth, when giving them items, one should be fair and not biased. Servants also have five duties to their masters: First, they should rise early and not wait for the master to call them. Second, they should attend to their duties diligently without troubling the master. Third, they should cherish the master's property and not discard or waste it. Fourth, they should carefully greet and see off the master when he enters or leaves. Fifth, they should only praise the master's virtues and not speak of his faults. Worshipping towards the sky refers to people making offerings to Śrāmaṇas (ascetics) and Kalyāṇa-mitras (spiritual friends), which should be done with five things: First, with a sincere heart. Second, serving them respectfully without feeling weary. Third, frequently asking about the Dharma. Fourth, one should listen, contemplate, and practice. Fifth, asking them to resolve the essence of reciting the Buddha's name and practicing Chan meditation. One should be diligent day and night. Śrāmaṇas and Kalyāṇa-mitras also instruct that person with five things: First, teaching them Dāna (giving), Śīla (morality), Kṣānti (patience), Vīrya (effort), Dhyāna (meditation), and Prajñā (wisdom). Second, teaching them proper conduct and etiquette, not allowing them to be unrestrained. Third, teaching them to be consistent in word and deed, preferring to do more and say less, rather than saying more and doing less. Fourth, teaching them to diligently revere the Three Jewels (Buddha, Dharma, Sangha) and to have compassion for all beings, great and small. Fifth, teaching them to dedicate merit and make vows to be reborn in Sukhāvatī (the Pure Land of Amitābha), attain Bodhi (enlightenment), and then liberate all beings. Practicing in this way is called respecting and obeying one's father's commands and worshipping the six directions. If it is not done this way, even if one worships, it is of no benefit. At that time, Sigalaka immediately accepted the five precepts and diligently prostrated to the Buddha. The Buddha then spoke again in verse: 'One should rise early at cockcrow, put on clothes and slowly get out of bed, wash and rinse to be clean and tidy, offer incense and flowers with both hands, light the lamp and change the water, make offerings to the Buddha, Dharma, and Sangha, respectfully bow with palms together, and vow to repay the four kindnesses (kindness of parents, kindness of sentient beings, kindness of the country, and kindness of the Three Jewels). In the six Pāramitās (giving, morality, patience, effort, meditation, and wisdom), each one should be practiced. Giving liberates from stinginess, morality liberates from transgression, patience liberates from anger, effort liberates from sloth, meditation liberates from distraction, and wisdom liberates from ignorance. Time waits for no one, so practice diligently and do not slacken. Suffering of birth, old age, sickness, and death; human life is not long, especially at the time of death, when there are no relatives to rely on, no place to hide, and no medicine to cure. Even heavenly blessings have an end, so how long can human blessings last? Parents, wives, and children live together like guests in a lodging, resting together at night, and dispersing in the morning. Impermanence is also like this, so prepare in advance.'

佛資糧況以六道中輪迴無暫已今幸得人身復聞深妙法自行當化他彼此俱利益六度為舟船能超生死海極樂阿彌陀願力不思議接引上金階親授菩提記四眾當奉行應求生彼國尸迦羅越子聞佛所說言踴躍甚歡欣作禮而信受。

永明壽禪師警世文　七一

夫不體道本沒溺生死處胎卵濕化之流受橫豎飛沉之類于中失人身者如大地之土得人身者如爪上之土縱得人身多生邊夷下賤及處中國或受女身若為男子癃殘百疾設得丈夫十相具足者亦有多般之苦何則處恐畏世生五濁時以肉為身以氣為命一報之內如石火風燈逝波殘照瞬息而已於中橫夭者不計其數或有得天年極耳順世間亦是鮮矣脫得古希之壽猶似童稚無知不思返照回光但識好生惡死嗚呼假若三十豪四十富且約其間三十年于中有疾病災禍愁憂苦惱居強半矣所以昔人有言浮生一月之中可開口而笑只四五日矣故知憂長喜促樂少苦多如在萬仞之危峰似處千尋之滄海縱得少樂畢慮漂沉且夫有生勞我處胎有老奪我壯色有病損我形貌有死追我神靈有榮縱我驕奢有辱敗我意氣有貴使我憍倨有賤挫我行藏有富恣我貪婪有貧乏我依報有樂動我情地有苦痛我精神有贊起我高心有毀滅我聲價乃至寒則逼切我體熱則煩悶我襟渴則幹我喉饑則羸我腹驚則懾我魄懼則喪我魂憂則撓我神惱則敗我志順則長我愛

【現代漢語翻譯】現代漢語譯本以佛法資糧來看，在六道（地獄、餓鬼、畜生、阿修羅、人、天）中輪迴沒有停止的時候。如今有幸得到人身，又聽聞深奧微妙的佛法，自己修行也應當教化他人，彼此都能得到利益。以六度（佈施、持戒、忍辱、精進、禪定、智慧）為舟船，能夠超越生死輪迴的苦海。極樂世界的阿彌陀佛（西方極樂世界的教主），以不可思議的願力，接引眾生登上金色的階梯，親自授予菩提（覺悟）的記別。四眾弟子（比丘、比丘尼、優婆塞、優婆夷）應當奉行，應該求生到那個極樂世界。尸迦羅越子聽聞佛所說的言語，踴躍歡欣，作禮並且信受。

永明延壽禪師警世文七一

唉！不體悟道的根本，就會沉溺在生死輪迴之中。在胎生、卵生、濕生、化生這四種生命形態中流轉，承受橫行、豎立、飛行、沉沒等各種生命形態。其中失去人身的機會，就像大地上的泥土那麼多；得到人身的機會，就像指甲上的泥土那麼少。縱然得到了人身，也多半出生在邊遠地區或邪見熾盛的地方，或者出生在中國，或者受生為女身。即使是男子，也可能是身體殘疾、百病纏身。即使能夠得到十相具足的丈夫之身，也有各種各樣的痛苦。為什麼呢？因為身處充滿恐懼的世界，生於五濁惡世（劫濁、見濁、煩惱濁、眾生濁、命濁），以肉體為身軀，以氣息為生命。一次生命的過程，就像石頭相擊產生的火花、風中的燈燭、逝去的波浪、殘餘的陽光，轉瞬即逝。其中遭遇橫禍夭折的人，數不勝數。或者有人能夠活到天年，達到七十歲、八十歲，在世間也算是很少見的了。即使能夠活到古稀之年，也仍然像孩童一樣無知，不思考反省，不能迴光返照，只知道貪生怕死。唉！假如三十歲時稍微富裕，四十歲時比較富足，且約略計算這三十年，其中疾病、災禍、愁苦、憂惱佔據了絕大部分時間。所以古人有話說，在人生的一個月中，可以開口歡笑的日子只有四五天而已。所以要知道憂愁長久，歡樂短暫，快樂少而痛苦多，就像身處萬仞高的危險山峰，又像身處千尋深的藍色大海。縱然得到少許快樂，最終還是會擔心漂流沉沒。而且，有生就會使我勞累于處胎之中，有老就會奪走我強壯的容顏，有病就會損害我的形貌，有死就會追逐我的神靈，有榮耀就會放縱我的驕奢，有恥辱就會挫敗我的意氣，有尊貴就會使我驕傲自大，有卑賤就會挫傷我的行為，有財富就會放縱我的貪婪，有貧窮就會缺乏我的依靠，有快樂就會動搖我的情慾，有痛苦就會折磨我的精神，有讚揚就會使我生起高傲之心，有誹謗就會毀滅我的聲譽，乃至寒冷就會逼迫我的身體，炎熱就會使我心煩意亂，口渴就會使我喉嚨乾燥，飢餓就會使我肚子空虛，驚嚇就會使我魂魄震懾，恐懼就會使我魂飛魄散，憂愁就會擾亂我的精神，惱怒就會敗壞我的意志，順境就會增長我的愛慾。

【English Translation】 English version Considering the resources for enlightenment, in the six realms (hell, hungry ghosts, animals, asuras, humans, and heavens), there is no cessation of reincarnation. Now, fortunately, we have obtained a human body and have heard the profound and subtle Dharma. We should cultivate ourselves and also teach others, so that both can benefit. Taking the six perfections (generosity, discipline, patience, diligence, concentration, and wisdom) as a boat, we can transcend the sea of birth and death. Amitabha Buddha (the lord of the Western Pure Land of Ultimate Bliss) of the Pure Land of Ultimate Bliss, with inconceivable vows, receives sentient beings to ascend the golden stairs and personally bestows the prediction of Bodhi (enlightenment). The fourfold assembly (bhikshus, bhikshunis, upasakas, and upasikas) should practice accordingly and should seek to be reborn in that Pure Land. The son of Sigala, hearing the words spoken by the Buddha, rejoiced and was delighted, prostrated and believed and accepted.

Exhortations to the World by Zen Master Yongming Yanshou Seventy-One

Alas! Without embodying the root of the Tao, one will be submerged in the cycle of birth and death. Flowing in the streams of womb-born, egg-born, moisture-born, and transformation-born beings, enduring the various forms of existence such as horizontal, vertical, flying, and sinking. Among them, the chance of losing human form is like the soil of the earth; the chance of obtaining human form is like the soil on a fingernail. Even if one obtains human form, one is mostly born in remote regions or places where wrong views are rampant, or born in China, or born as a woman. Even if one is a man, one may be physically disabled and afflicted with hundreds of diseases. Even if one can obtain a complete and perfect male body, there are still various kinds of suffering. Why? Because one is in a world full of fear, born in the evil age of the five defilements (the defilement of the age, the defilement of views, the defilement of afflictions, the defilement of sentient beings, and the defilement of life), with the flesh as the body and breath as life. The process of one life is like a spark struck from a stone, a candle in the wind, a passing wave, or the remaining sunlight, fleeting in an instant. Among them, those who encounter unexpected disasters and die young are countless. Or some may live to their natural lifespan, reaching seventy or eighty years, which is rare in the world. Even if one can live to old age, one is still as ignorant as a child, not thinking of reflecting on oneself, unable to turn the light inward, only knowing to cling to life and fear death. Alas! Suppose one is slightly wealthy at thirty and relatively affluent at forty, and roughly calculate these thirty years, in which illness, disasters, sorrow, and suffering occupy the majority of the time. Therefore, the ancients said that in a month of life, there are only four or five days when one can open one's mouth and laugh. Therefore, one should know that sorrow is long and joy is short, happiness is little and suffering is much, like being on a dangerous peak of ten thousand fathoms, or like being in a blue sea of a thousand fathoms. Even if one obtains a little happiness, one will eventually worry about drifting and sinking. Moreover, birth will make me tired in the womb, old age will take away my strong appearance, illness will damage my form, death will chase my spirit, glory will indulge my pride, shame will defeat my spirit, nobility will make me arrogant, lowliness will frustrate my actions, wealth will indulge my greed, poverty will lack my support, happiness will stir my emotions, suffering will torment my spirit, praise will raise my pride, slander will destroy my reputation, even cold will oppress my body, heat will make me feel upset, thirst will dry my throat, hunger will weaken my stomach, fright will shock my soul, fear will scatter my soul, sorrow will disturb my spirit, anger will ruin my will, favorable circumstances will increase my desires.

逆則起我憎親則牽我歡疏則生我恨害則殞我體愁則結我腸乃至遇境生心隨塵動念或美或惡俱不稱懷皆長業輪盡喪道本其或更詭于君悖于父傲其物趨其時獸其心狐其意茍其利徇其名誑其人諂其行附其勢欺其孤淵其殃崇其業扇其火吹其風驟其塵昔其覺邪其種睽其直但顧前非慮后只謀去靡思回唯求生焉知滅則唸唸燒煮步步溝隍矣如今或得剎那在世須蘊仁慈積功累德齊戒唸佛愿往西方依此修持乃能脫苦可謂高超三界外諸苦不相干。

圓修凈土決疑論　出藏經　七二

或曰自性彌陀本具唯心凈土現成何須念彼佛而求生他土乎若是念佛求生反舍方寸之近而求十萬億剎之遠豈不謬哉一元曰仁者雖說唯心之言實未達唯心之理極可為癡迷兵要知心外無法法外無心十方諸佛國土虛空萬象森羅皆在吾之性中豈有心外之法乎不見楞嚴經云空生大覺中如海一漚發又云十方虛空生汝心內猶如片云點太清里如此者豈以十萬億為遠乎華嚴經云一句之內包十界以無邊一毫之中置塵剎而非隘李長者云無邊剎海自他不隔于毛端十世古今始終不離於當念豈以十萬億為遠乎昔時善財童子于普賢菩薩毛孔剎中行一步超過不可說不可說佛剎微塵數世界步步過爾許世界復經爾許劫猶不能知一毛孔中剎海邊際十萬億土云乎哉要見他之唯心與汝之唯心是同乎是異

【現代漢語翻譯】現代漢語譯本：背離正道就會產生對我的憎恨，偏袒親近的人就會牽動我的喜好，疏遠他人就會產生對我的怨恨，加害於人就會損毀我的身體，憂愁就會鬱結我的心腸。乃至遇到外境就生起妄心，隨著塵俗而動念頭，無論是好是壞都不合心意，這都會增長業力之輪，最終喪失修道的根本。有的人更加乖張，違背君王，忤逆父親，傲慢對待萬物，追逐潮流，像野獸一樣行事，像狐貍一樣狡猾，茍且偷生只為利益，不擇手段追求名聲，欺騙他人，諂媚權貴，依附權勢，欺凌孤弱，積累深重的災禍，助長罪惡的火焰，煽動邪惡的風氣，驟然揚起污濁的塵埃。過去不覺悟，種下邪惡的種子，背離正道，只顧眼前，不考慮後果，只想著離去，不思回頭，只求生存，哪裡知道死亡的道理？這樣唸唸都在自我煎熬，步步都走向絕境深淵啊！如今如果還能得到片刻在世的機會，必須心懷仁慈，積累功德，持守戒律，唸誦佛號，發願往生西方極樂世界，依靠這樣的修行，才能脫離苦海，可以說是超越三界之外，不再受諸般痛苦的侵擾。《圓修凈土決疑論》出自藏經第七十二冊有人問：『自性彌陀（指人人本具的佛性）本來就存在，唯心凈土（指清凈的心所顯現的佛土）當下就是現成的，為什麼還要念阿彌陀佛而求生到其他的國土呢？如果唸佛求生凈土，反而是捨棄方寸（指內心）之近，而去追求十萬億佛剎（極遙遠的地方）之遠，豈不是荒謬嗎？』一元回答說：『仁者雖然說了唯心之理，實際上並沒有通達唯心的真義，實在是太癡迷了。要知道心外沒有法，法外沒有心。十方諸佛的國土，虛空萬象，森羅萬物，都在我們的自性之中，哪裡有心外的法呢？』『不見《楞嚴經》上說：虛空生於廣大覺性之中，就像大海中生起一個水泡。又說：十方虛空生在你的心中，就像一片雲彩點綴在晴朗的天空中。這樣說來，怎麼能認為十萬億佛剎是遙遠的呢？』『《華嚴經》上說：一句之內包含十界（指十法界），以無邊廣大包含於一毫之中，安置無數的塵剎（指極多的世界）而不覺得狹隘。李長者說：無邊的剎土世界，自他不互相隔絕，就在一根毫毛的尖端；十世古今，始終不離於當下一念。怎麼能認為十萬億佛剎是遙遠的呢？』『過去善財童子在普賢菩薩的毛孔剎中行走，一步就超過了不可說不可說佛剎微塵數的世界，步步都經過了那麼多的世界，又經過了那麼多的劫數，仍然不能知道一個毛孔中的剎土世界的邊際。十萬億佛土又算得了什麼呢？』『要看他人的唯心和你的唯心是相同還是不同呢？』 English version: Turning against the right path gives rise to hatred towards me; favoring relatives stirs up my affections; alienating others breeds resentment; harming others destroys my body; sorrow knots my heart. Even encountering external circumstances gives rise to deluded thoughts, and following worldly desires stirs up notions. Whether good or bad, none of these are satisfying, and they all increase the wheel of karma, ultimately losing the root of spiritual practice. Some people are even more perverse, disobeying rulers, defying fathers, being arrogant towards all things, chasing trends, acting like beasts, being cunning like foxes, compromising principles for profit, unscrupulously pursuing fame, deceiving others, flattering the powerful, clinging to authority, bullying the weak, accumulating deep misfortune, fueling the flames of sin, fanning the winds of evil, and suddenly raising clouds of defilement. In the past, being unenlightened, they planted seeds of evil, turned away from the right path, only cared about the present, without considering the consequences, only thinking of leaving, without thinking of returning, only seeking survival, without knowing the principle of death. Thus, every thought is self-tormenting, and every step leads to the abyss! Now, if one can still obtain a moment in this world, one must cherish compassion, accumulate merit, uphold precepts, recite the Buddha's name, and vow to be reborn in the Western Pure Land. Relying on such practice, one can escape the sea of suffering, and can be said to transcend the Three Realms, no longer afflicted by all kinds of suffering. The 'Resolutions on Doubts about Perfecting Pure Land Practice' is from the Tripitaka, Volume 72. Someone asked: 'The self-nature Amitabha (referring to the inherent Buddha-nature in everyone) is originally present, and the Pure Land of the Mind (referring to the Buddha-land manifested by a pure mind) is immediately ready-made. Why is it necessary to recite Amitabha Buddha and seek rebirth in other lands? If one recites the Buddha's name to seek rebirth in the Pure Land, it is abandoning the nearness of the square inch (referring to the mind) and pursuing the distance of a hundred thousand million Buddha-lands (extremely distant places). Isn't that absurd?' Yiyuan replied: 'Although you speak of the principle of the Mind-Only, you have not truly understood the true meaning of Mind-Only, and are truly deluded. You must know that there is no Dharma outside the mind, and no mind outside the Dharma. The lands of all Buddhas in the ten directions, the myriad phenomena of space, and all the myriad things, are all within our self-nature. Where is there any Dharma outside the mind?' 'Don't you see that the Shurangama Sutra says: Space arises from the great enlightenment, like a bubble arising in the ocean. It also says: The space of the ten directions arises in your mind, like a cloud adorning the clear sky. In this way, how can you consider a hundred thousand million Buddha-lands to be distant?' 'The Avatamsaka Sutra says: Within a single sentence, it encompasses the ten realms (referring to the ten Dharma realms), and with boundless vastness, it is contained within a single hair, placing countless dust-lands (referring to extremely many worlds) without feeling cramped. Elder Li said: The boundless ocean of Buddha-lands, self and others are not separated, it is at the tip of a single hair; the past, present, and future, from beginning to end, are never apart from the present moment. How can you consider a hundred thousand million Buddha-lands to be distant?' 'In the past, Sudhana Kumara walked in the pore-lands of Samantabhadra Bodhisattva, and with one step he surpassed unspeakable unspeakable Buddha-land dust-number worlds. Step by step he passed through so many worlds, and after so many kalpas, he still could not know the boundary of the land-ocean in one pore. What is a hundred thousand million Buddha-lands?' 'You must see whether his Mind-Only and your Mind-Only are the same or different?'

【English Translation】 Modern Chinese translation: Turning against the right path gives rise to hatred towards me; favoring relatives stirs up my affections; alienating others breeds resentment; harming others destroys my body; sorrow knots my heart. Even encountering external circumstances gives rise to deluded thoughts, and following worldly desires stirs up notions. Whether good or bad, none of these are satisfying, and they all increase the wheel of karma, ultimately losing the root of spiritual practice. Some people are even more perverse, disobeying rulers, defying fathers, being arrogant towards all things, chasing trends, acting like beasts, being cunning like foxes, compromising principles for profit, unscrupulously pursuing fame, deceiving others, flattering the powerful, clinging to authority, bullying the weak, accumulating deep misfortune, fueling the flames of sin, fanning the winds of evil, and suddenly raising clouds of defilement. In the past, being unenlightened, they planted seeds of evil, turned away from the right path, only cared about the present, without considering the consequences, only thinking of leaving, without thinking of returning, only seeking survival, without knowing the principle of death. Thus, every thought is self-tormenting, and every step leads to the abyss! Now, if one can still obtain a moment in this world, one must cherish compassion, accumulate merit, uphold precepts, recite the Buddha's name, and vow to be reborn in the Western Pure Land. Relying on such practice, one can escape the sea of suffering, and can be said to transcend the Three Realms, no longer afflicted by all kinds of suffering. The 'Resolutions on Doubts about Perfecting Pure Land Practice' is from the Tripitaka, Volume 72. Someone asked: 'The self-nature Amitabha (referring to the inherent Buddha-nature in everyone) is originally present, and the Pure Land of the Mind (referring to the Buddha-land manifested by a pure mind) is immediately ready-made. Why is it necessary to recite Amitabha Buddha and seek rebirth in other lands? If one recites the Buddha's name to seek rebirth in the Pure Land, it is abandoning the nearness of the square inch (referring to the mind) and pursuing the distance of a hundred thousand million Buddha-lands (extremely distant places). Isn't that absurd?' Yiyuan replied: 'Although you speak of the principle of the Mind-Only, you have not truly understood the true meaning of Mind-Only, and are truly deluded. You must know that there is no Dharma outside the mind, and no mind outside the Dharma. The lands of all Buddhas in the ten directions, the myriad phenomena of space, and all the myriad things, are all within our self-nature. Where is there any Dharma outside the mind?' 'Don't you see that the Shurangama Sutra says: Space arises from the great enlightenment, like a bubble arising in the ocean. It also says: The space of the ten directions arises in your mind, like a cloud adorning the clear sky. In this way, how can you consider a hundred thousand million Buddha-lands to be distant?' 'The Avatamsaka Sutra says: Within a single sentence, it encompasses the ten realms (referring to the ten Dharma realms), and with boundless vastness, it is contained within a single hair, placing countless dust-lands (referring to extremely many worlds) without feeling cramped. Elder Li said: The boundless ocean of Buddha-lands, self and others are not separated, it is at the tip of a single hair; the past, present, and future, from beginning to end, are never apart from the present moment. How can you consider a hundred thousand million Buddha-lands to be distant?' 'In the past, Sudhana Kumara walked in the pore-lands of Samantabhadra Bodhisattva, and with one step he surpassed unspeakable unspeakable Buddha-land dust-number worlds. Step by step he passed through so many worlds, and after so many kalpas, he still could not know the boundary of the land-ocean in one pore. What is a hundred thousand million Buddha-lands?' 'You must see whether his Mind-Only and your Mind-Only are the same or different?'

乎或曰道無今古豈有二哉曰既然如是何苦局于方寸里是唯心遍法界不是唯心乎觀汝之言但只隨順我語實非己之智分汝能識得妙明心理不墮偏枯又不執參禪以為是又不謗唸佛以為非要知參禪亦是唯心念佛亦是唯心參禪爲了生死唸佛亦爲了生死參禪唸佛其理是同若說唸佛不是念禪亦非禪佛之理既不通唯心之理亦窒塞焉可妄稱悟達唯心耶唯心凈土者常寂光是也真達寂光之人亦不執此亦不著彼在在是西方處處為凈土能令大地作黃金能攪長河為酥酪舉一音而皆是圓音行一事而無非佛事若到這般田地除佛能知余無知者不見法華經云不退諸菩薩其數如恒沙一心共思求亦復不能知唯佛與佛乃能究盡況我輩下劣凡夫乎若達寂光之境則一法不可得有何凈土可生不獨無凈土而自心亦不可得此不可得亦不可得況可又執自性彌陀唯心凈土哉固雖唯心凈土自性彌陀人人本具未到此地者不許說此話也我以反問于汝汝見娑婆世界是黃金七寶蓮華乎是坑坎瓦礫荊棘乎一切六道四生三塗八難是諸佛受樂乎是眾生受苦乎彼阿彌陀佛國土不思議光明不思議壽量不思議慈悲不思議願力不思議神通不思議智慧不思議三昧不思議辯才不思議分身不思議說法不思議度生不思議依正二嚴種種具足汝等今具足乎未具足乎若其未也速須至誠禮佛唸佛求生凈土何則執偏迷而修者如

【現代漢語翻譯】現代漢語譯本：或者有人問：『道沒有過去和現在之分，難道會有兩種道嗎？』回答說：『既然如此，何必侷限於方寸之間？』你所說的『是唯心，遍法界』，難道不是唯心嗎？聽你的言論，只是隨順我的話語，實在不是你自己的智慧。如果你能認識到妙明的心理，不落入偏頗和枯寂，又不執著于參禪就認為是正確的，又不誹謗唸佛就認為是不對的，要知道參禪也是唯心，唸佛也是唯心，參禪是爲了了生死，唸佛也是爲了了生死，參禪和唸佛的道理是相同的。如果說唸佛不是禪，那麼既不通達禪和佛的道理，也阻塞了唯心的道理，怎麼可以隨便自稱領悟了唯心呢？唯心凈土，就是常寂光（永恒寂靜的光明）啊。真正通達寂光的人，既不執著于這個，也不執著于那個，處處都是西方，處處都是凈土，能令大地變成黃金，能將長河攪成酥酪，說出一個聲音，都是圓滿的聲音，做一件事情，沒有不是佛事的。如果到了這種境界，除了佛能知道，其餘的人都無法知道。不見《法華經》上說：『不退轉的菩薩，數量如恒河沙，一心共同思考探求，也不能知道，只有佛與佛才能究竟明白。』何況我們這些下劣的凡夫呢？如果通達了寂光的境界，那麼一法都不可得，還有什麼凈土可以往生呢？不但沒有凈土，而且自心也不可得，這個不可得也是不可得，何況又執著于自性彌陀（自性本具的阿彌陀佛），唯心凈土呢？雖然說唯心凈土，自性彌陀，人人本自具足，但是沒有到達這種境界的人，不允許說這種話。我反過來問你，你見到的娑婆世界是黃金七寶蓮花嗎？是坑坑洼洼的瓦礫荊棘嗎？一切六道四生（六道眾生，四種生類），三塗八難（地獄、餓鬼、畜生三惡道，八種苦難）是諸佛享受快樂的地方嗎？是眾生遭受痛苦的地方嗎？那阿彌陀佛（無量光佛、無量壽佛）的國土，不可思議的光明，不可思議的壽命，不可思議的慈悲，不可思議的願力，不可思議的神通，不可思議的智慧，不可思議的三昧（禪定），不可思議的辯才，不可思議的分身，不可思議的說法，不可思議的度化眾生，依報和正報兩種莊嚴，種種都具足，你們現在具足嗎？還沒有具足嗎？如果還沒有具足，就應當趕緊至誠禮佛唸佛，求生凈土。為什麼呢？執著于偏頗的見解而修行的人，就像……

【English Translation】 English version: Someone might ask: 'The Dao has no past or present, so could there be two Daos?' The answer is: 'Since that's the case, why confine yourself to a square inch?' What you say, 'It is mind-only, pervading the Dharma realm,' isn't that mind-only? Listening to your words, you are merely following my speech, and it's truly not your own wisdom. If you can recognize the wondrously bright mind, not falling into bias and desolation, and not clinging to Chan meditation as being correct, nor slandering Buddha-recitation as being wrong, you should know that Chan meditation is also mind-only, and Buddha-recitation is also mind-only. Chan meditation is for resolving birth and death, and Buddha-recitation is also for resolving birth and death. The principle of Chan meditation and Buddha-recitation is the same. If you say that Buddha-recitation is not Chan, then you neither understand the principle of Chan and Buddha, nor do you comprehend the principle of mind-only. How can you casually claim to have realized mind-only? The mind-only Pure Land is the Eternally Tranquil Light (Changjiguang). One who truly understands the Tranquil Light neither clings to this nor is attached to that. Everywhere is the West, and everywhere is the Pure Land. They can turn the earth into gold and churn the long river into ghee. Uttering a single sound, all are perfect sounds; performing a single act, none is not a Buddha-activity. If you reach this state, only the Buddha can know, and no one else can. Don't you see that the Lotus Sutra says: 'The number of irreversible Bodhisattvas, like the sands of the Ganges, cannot be known even if they contemplate and seek with one mind. Only Buddhas can fully understand.' How much more so for us, inferior ordinary beings? If you understand the state of Tranquil Light, then not a single Dharma can be obtained. What Pure Land is there to be reborn into? Not only is there no Pure Land, but one's own mind also cannot be obtained. This unobtainability is also unobtainable. How much more so can you cling to the self-nature Amitabha (Zixing Mituo), the mind-only Pure Land? Although it is said that the mind-only Pure Land and the self-nature Amitabha are inherently possessed by everyone, those who have not reached this state are not allowed to say these words. I will ask you in return: Do you see the Saha world as golden, with seven jewels and lotuses, or as a place of pits, rubble, thorns, and brambles? Are all the six paths and four births (Liudao Sisheng), the three evil paths and eight difficulties (Santu Bada) places where Buddhas enjoy happiness, or where sentient beings suffer? That Amitabha Buddha's (Amituofo) (Infinite Light Buddha, Infinite Life Buddha) land, with its inconceivable light, inconceivable lifespan, inconceivable compassion, inconceivable vows, inconceivable spiritual powers, inconceivable wisdom, inconceivable samadhi (Sanmei) (meditative concentration), inconceivable eloquence, inconceivable manifestations, inconceivable Dharma-speaking, inconceivable salvation of beings, and the two kinds of adornments of the environment and the beings, is fully complete in every way. Do you possess these now? Have you not yet possessed them? If you have not yet possessed them, then you should quickly and sincerely prostrate to the Buddha and recite the Buddha's name, seeking rebirth in the Pure Land. Why? Those who cling to biased views and cultivate are like...'

跛足人行陸路一日不過數里禮念往生如乘船入水路加以風帆須臾便是千里亦如劣夫從轉輪王一日一夜周行四天下非是自力輪王力也又如世人在官難中若自無力得脫須假有力之人救拔若人牽拽重物自力不任須假眾他之力方能移動禮念求生凈土亦復如是○永明壽禪師云且禪定一法乃四辯六通之本是革凡蹈聖之因攝念少時故稱上善然須明沉掉訊息知時經云如坐禪昏昧須起行道唸佛或至誠洗懺以除重障䇿發身心不可確執一門以為究竟有唸佛誦經而得度者有持戒說法而得度者有苦行勤勞而得度者有禮佛懺罪而得度者有見佛光明而得度者有供養三寶而得度者有妝塑金容而得度者有彩𦘕佛像而得度者有佈施行善而得度者有勸人唸佛而得度者有戒殺放生而得度者有一心聞法而得度者是知無邊教網了即歸真塵沙度門入皆解脫譬如涉遠以到為期不取途中強分難易故法華經云乃至散心念佛小音讚歎指甲畫像聚沙為塔漸積功德皆成佛道豈況明瞭一心兼修萬行而不成佛乎諸仁者欲識圓頓修行道理須看華嚴法華二經不達圓修徒稱佛子故慈愍三藏云聖教所說正禪定者制心一處唸唸相續離於昏散平等持心若睡眠覆障即須䇿勤唸佛誦經禮拜行道講經說法教化眾生萬行無廢所修行業迴向往生西方凈土若能如是修習禪定者是佛禪定與聖教合是眾生眼目諸佛印可

【現代漢語翻譯】現代漢語譯本一個跛足的人走陸路，一天也走不了幾里路。以恭敬心念佛求往生，就像乘船在水路行駛，加上風帆的助力，一會兒就能行進千里。這就像一個能力弱小的人，依靠轉輪王（cakravartin-rāja，擁有輪寶的統治世界的理想君主）的力量，一天一夜就能周遊四天下，這不是他自身的力量，而是轉輪王的力量。又像世人在官司災難中，如果自身沒有能力脫困，就需要藉助有能力的人救助。如果有人牽拉重物，自身力量不足，就需要藉助眾人的力量才能移動。以恭敬心念佛求生凈土也是這樣。永明延壽禪師說：『禪定這一法，是四辯（catasra pratisaṃvidaḥ，四種無礙辯才）和六通（sadabhijna，六種神通）的根本，是凡夫轉變為聖人的原因。即使只是短暫地攝住念頭，也稱為上善。』然而必須明白沉沒和掉舉的訊息，知道時機。《經》中說：『如果坐禪時昏沉，就應當起身經行唸佛，或者至誠地洗滌懺悔，以消除深重的業障，策勵身心。』不可固執於一種方法，認為它就是究竟。有唸佛誦經而得度的，有持戒說法而得度的，有苦行勤勞而得度的，有禮佛懺罪而得度的，有見到佛的光明而得度的，有供養三寶而得度的，有塑造佛像金身的而得度的，有彩繪佛像的而得度的，有佈施行善的而得度的，有勸人唸佛的而得度的，有戒殺放生的而得度的，有一心聽聞佛法的而得度的。由此可知，無邊的教法之網，最終都歸於真如；無數的度脫之門，進入都能解脫。譬如遠行，以到達目的地為目標，不必在途中強行區分難易。所以《法華經》說：『乃至散亂心念佛，小聲讚歎，用指甲畫像，聚沙成塔，逐漸積累功德，都能成就佛道。』何況明瞭一心，兼修萬行，而不能成佛呢？各位仁者，想要了解圓頓修行的道理，必須閱讀《華嚴經》和《法華經》。不通達圓融的修行，只是徒然地自稱佛子。所以慈愍三藏（Kṛpaṇā，唐代僧人）說：『聖教所說的真正的禪定，是將心專注於一處，唸唸相續，遠離昏沉和散亂，平等地保持心念。如果被睡眠覆蓋障礙，就應當策勵勤奮，唸佛誦經，禮拜行道，講經說法，教化眾生，萬行都不廢棄，將所修的行業迴向往生西方凈土。如果能夠這樣修習禪定，才是佛的禪定，與聖教相合，是眾生的眼目，諸佛所印可的。』

【English Translation】 English version A lame person traveling by land can only cover a few miles a day. Reciting the Buddha's name with reverence, seeking rebirth [in the Pure Land], is like traveling by boat on water; with the help of the wind in the sails, one can travel a thousand miles in an instant. It is like a weak person, relying on the power of a cakravartin-rāja (wheel-turning king), who can travel across the four continents in a day and a night. This is not his own power, but the power of the cakravartin-rāja. It is also like people in official difficulties; if they do not have the power to escape on their own, they need to rely on powerful people to rescue them. If someone is pulling a heavy object and their own strength is insufficient, they need to rely on the strength of others to move it. Reciting the Buddha's name with reverence, seeking rebirth in the Pure Land, is also like this. Zen Master Yongming Yanshou said: 'The single Dharma of dhyana (meditative absorption) is the root of the four pratisamvids (four kinds of unobstructed eloquence) and the six abhijna (six superknowledges), and the cause of transforming from a common person to a sage. Even briefly restraining thoughts is called supreme goodness.' However, one must understand the news of sinking and agitation, and know the timing. The Sutra says: 'If one becomes drowsy during meditation, one should get up and walk while reciting the Buddha's name, or sincerely wash and repent to eliminate heavy karmic obstacles, and encourage the body and mind.' One should not stubbornly cling to one method, thinking that it is the ultimate. There are those who attain liberation through reciting the Buddha's name and chanting scriptures, those who attain liberation through upholding precepts and expounding the Dharma, those who attain liberation through ascetic practices and diligence, those who attain liberation through prostrating to the Buddha and repenting of sins, those who attain liberation through seeing the Buddha's light, those who attain liberation through making offerings to the Three Jewels, those who attain liberation through sculpting golden Buddha images, those who attain liberation through painting Buddha images, those who attain liberation through giving alms and doing good deeds, those who attain liberation through encouraging others to recite the Buddha's name, those who attain liberation through abstaining from killing and releasing life, and those who attain liberation through wholeheartedly listening to the Dharma. From this, it can be known that the boundless net of teachings ultimately returns to Suchness; countless gates of deliverance, entering all lead to liberation. It is like traveling far, with the goal of reaching the destination; there is no need to forcibly distinguish between difficulty and ease along the way. Therefore, the Lotus Sutra says: 'Even reciting the Buddha's name with a scattered mind, praising in a small voice, drawing images with fingernails, piling sand into a tower, gradually accumulating merit, all can achieve Buddhahood.' How much more so, understanding the One Mind, while cultivating myriad practices, could one not achieve Buddhahood? All of you, if you wish to understand the principles of perfect and sudden cultivation, you must read the Avatamsaka Sutra and the Lotus Sutra. Without understanding the complete and harmonious cultivation, one is merely vainly calling oneself a disciple of the Buddha. Therefore, Tripitaka Kṛpaṇā (a Tang Dynasty monk) said: 'The true dhyana spoken of in the sacred teachings is to focus the mind on one place, with thoughts continuously succeeding one another, away from drowsiness and distraction, and to maintain the mind equally. If one is covered and obstructed by sleep, one should encourage diligence, recite the Buddha's name, chant scriptures, prostrate, walk, expound the Dharma, and teach sentient beings. Do not abandon any of the myriad practices, and dedicate the merit of the practices to rebirth in the Western Pure Land. If one can cultivate dhyana in this way, it is the dhyana of the Buddha, in accordance with the sacred teachings, it is the eye of sentient beings, and it is approved by all Buddhas.'

一切佛法等無差別皆乘一如成最正覺盡說唸佛是菩提正因何得妄生邪見矣○今時有一般顢頇人經教又不明玄關又不透因果又不知罪福又不懼也要妝個大漢子做個善知識圓修道理不通只說禁口不語聾瞽後學之徒盡陷黑山鬼窟見人拜佛唸佛誦經講教廣行眾善反言著相修行轉求轉遠不如執個念頭逼氣努力即是現成自己彌陀何必求生他方凈土此等之人可悲可痛可愍可笑美則甚美了則未了余知鈍根凡夫參禪不是昏沉便是散亂一日不知幾多妄想幾多昏困縱遇得力之時還有意識現起及乎出期之後仍復攀緣附物依前染著塵勞口談是非心存憎愛如此參禪莫說彌勒下生要了明千佛出世已盡未有了日在焉可便說現成自己彌陀不必求生西方凈土此等盲人如庶民稱國王自取誅滅○又有一等愚夫雖進禪堂參學門路不識三毒不除見他勝進便生嫉妒自不能行不能隨喜不識普賢行愿王不識萬善同歸集不識八溢聖解脫門反以障人禮佛唸佛障人誦經講教障人供佛齋僧障人造殿立像障人佈施結緣障人廣修眾善如此賊人假佛衣穿偷佛飯吃實乃外道波旬地獄種子且夫云光法師又能說法又能入定禪定不計歲月世之以為希罕只因貪瞋不斷徑墮奔牛況我輩昏散參禪反輕拜佛唸佛郁頭藍弗利根聦明能伏煩惱至於非非想天人間以為希有隻因障礙不斷後墮飛貍障礙塵境尚如此可障

【現代漢語翻譯】現代漢語譯本：一切佛法平等，沒有差別，都是通過證悟『一如』（萬法本源的真實狀態）而成就最圓滿的覺悟。經典中都說唸佛是證得菩提（覺悟）的正因，為何還要憑空產生邪見呢？現在有一些糊塗人，對經教不明白，對玄關（深奧的道理）也不通透，對因果報應既不瞭解，對罪過和福報也不畏懼，卻要裝作大丈夫，做善知識。他們圓融修行的道理不通達，只說禁口不說話。這樣一來，那些又聾又瞎的後學之人，全都陷入黑山鬼窟（比喻邪見深重的地方）。他們看見別人拜佛、唸佛、誦經、講經、廣行各種善事，反而說這是著相修行，越修越遠，不如執著一個念頭，逼迫氣息，努力修行，就說是現成的『自己彌陀』（自性清凈），何必求生他方凈土。這種人真是可悲、可痛、可憐、可笑！說得好聽是好聽，但終究沒有了悟。我知道那些根器遲鈍的凡夫，參禪不是昏沉就是散亂，一天不知道有多少妄想，多少昏沉困頓。即使遇到得力的時候，還有意識現起。等到出關之後，仍然攀緣外物，依舊染著塵勞，口裡談論是非，心裡存著憎恨和喜愛。這樣參禪，莫說彌勒菩薩下生，就是要了悟，即使千佛出世也已經沒有了日子了。怎麼可以隨便說現成的『自己彌陀』，不必求生西方凈土呢？這種盲人就像平民冒充國王，是自取滅亡。還有一些愚蠢的人，雖然進了禪堂參學，卻不認識修行的門路，不去除貪嗔癡三毒。看見別人比自己精進，就生起嫉妒之心。自己不能修行，也不能隨喜讚歎。他們不認識普賢菩薩的行愿王（十大愿王），不認識萬善同歸集（各種善行最終都歸於佛道），不認識八種殊勝的解脫法門，反而去障礙別人禮佛、唸佛，障礙別人誦經、講經，障礙別人供佛、齋僧，障礙別人建造寺廟、塑造佛像，障礙別人佈施結緣，障礙別人廣修各種善事。這種賊人，假借佛的衣服穿，偷吃佛的飯，實際上是外道波旬（魔王），是地獄的種子！云光法師又能說法，又能入定，禪定的時間長得難以計算，世人都認為他很稀有，只是因為貪嗔不斷，最終墮落為奔牛。何況我們這些昏沉散亂的人蔘禪，反而輕視拜佛唸佛呢？郁頭藍弗（古印度修行者）利根聰敏，能夠降伏煩惱，達到了非非想天（禪定最高境界），人間認為他很稀有，只是因為障礙沒有斷除，後來墮落為飛貍。障礙塵世的境界尚且如此，何況是障礙佛法呢？

【English Translation】 English version: All Buddha-dharmas are equal and without difference, all attaining the most perfect enlightenment by realizing 『Suchness』 (the true state of the origin of all dharmas). The scriptures all say that Buddha-recitation is the direct cause for attaining Bodhi (enlightenment), so why give rise to perverse views out of nowhere? Now there are some muddle-headed people who do not understand the scriptures, nor are they clear about the 『mysterious gateway』 (profound principles), nor do they understand the law of cause and effect, nor do they fear sin and blessing, yet they want to pretend to be great men and act as good teachers. They do not understand the principles of complete cultivation, only talking about keeping their mouths shut and not speaking. As a result, those deaf and blind followers all fall into the black mountain ghost cave (a metaphor for a place of deep perverse views). When they see others bowing to the Buddha, reciting the Buddha's name, chanting scriptures, lecturing on scriptures, and widely performing various good deeds, they instead say that this is practicing with attachment, and the more they cultivate, the further they get. They say it is better to cling to one thought, force the breath, and strive to cultivate, saying that this is the 『self-Amitabha』 (pure nature) that is already present, so why seek rebirth in another Pure Land. Such people are truly pitiable, painful, lamentable, and laughable! It sounds good, but ultimately they have not awakened. I know that those dull-rooted ordinary people, when practicing Chan meditation, are either drowsy or scattered, and they do not know how many delusions and how much drowsiness and fatigue they have in a day. Even if they encounter a powerful moment, there is still consciousness arising. After leaving the retreat, they still cling to external objects, and still become attached to worldly affairs, talking about right and wrong, and harboring hatred and love in their hearts. Practicing Chan meditation like this, not to mention Maitreya Buddha descending, even if a thousand Buddhas were to appear in the world, there would be no day for enlightenment. How can they casually say that the 『self-Amitabha』 is already present and there is no need to seek rebirth in the Western Pure Land? Such blind people are like commoners pretending to be kings, bringing destruction upon themselves. There are also some foolish people who, although they enter the Chan hall to study, do not recognize the path of cultivation, and do not eliminate the three poisons of greed, anger, and ignorance. When they see others being more diligent than themselves, they give rise to jealousy. They cannot cultivate themselves, nor can they rejoice and praise others. They do not recognize the King of Vows of Samantabhadra Bodhisattva (the Ten Great Vows), do not recognize the Collection of Myriad Good Deeds Returning to the Same Source (all kinds of good deeds ultimately return to the Buddha-path), do not recognize the eight kinds of supreme liberation methods, but instead obstruct others from bowing to the Buddha, reciting the Buddha's name, obstructing others from chanting scriptures, lecturing on scriptures, obstructing others from making offerings to the Buddha and offering food to the Sangha, obstructing others from building temples and sculpting Buddha images, obstructing others from giving alms and forming affinities, and obstructing others from widely cultivating various good deeds. Such thieves, pretending to wear the Buddha's clothes and stealing the Buddha's food, are actually heretical Mara (demon king), the seeds of hell! The Dharma Master Yunguangg (Cloud Light) was able to preach the Dharma and enter into Samadhi (meditative absorption), and the duration of his Samadhi was incalculable, which the world considered rare, but because he did not stop greed and anger, he ultimately fell into the form of a stampeding ox. How much more so should we, who are drowsy and scattered when practicing Chan meditation, despise bowing to the Buddha and reciting the Buddha's name? Uddaka Rāmaputta (an ancient Indian practitioner) was sharp and intelligent, able to subdue afflictions, and reached the Realm of Neither Perception Nor Non-Perception (the highest state of meditative absorption), which the world considered rare, but because he did not cut off obstacles, he later fell into the form of a flying fox. Obstructing worldly realms is already like this, how much more so is obstructing the Buddha-dharma?

人拜佛唸佛哉善星比丘能說十二部經獲四禪果因狎邪友一向著空妄言無佛無法無有涅槃遂遭生陷地獄永入阿鼻我等可不寒心速急懺悔永嘉云豁達空撥因果莽莽蕩蕩招殃禍棄有著空病亦然還如避溺而投火斯之謂也○經云諸佛說空法為度于有故若復著于空諸佛所不化又云寧可說有如須彌山不可謗無如芥子許何以故昔有凈命比丘住于正見持花供養諸佛而得授記又一法行比丘雖得四禪住于邪見著于偏空反謗凈命法師云凈命所受諸花不持供養而自受用坐此一言於六萬世常無舌根佛言以惡眼視發菩提心人得無眼報以惡口謗發菩提心人得無舌報若人執一偏空為是謗修萬行為非是人當墮地獄多百千劫何以故斷佛種故不見法華經云若人散亂心乃至以一華供養于𦘕像漸見無數佛豈虛語哉○像法決疑經云佛言若復有人見他修福及施貧窮譏毀之言此邪命人求覓名利出家之人何用佈施但修禪定智慧之業何用紛動無益之事作是念者是魔眷屬其人命終墮大地獄經歷受苦從地獄出墮餓鬼中於五百身墮在狗中從狗出已五百世中常生貧賤受種種苦何以故由於前世見他施時不隨喜故豈不見護口經說有一餓鬼形狀醜惡見者毛豎莫不畏懼身出猛𦦨猶如火聚口出蛆蟲無有窮盡膿血諸衰臭氣遠徹舉聲號哭東西馳走是時滿足羅漢問餓鬼曰汝宿何罪今受此苦餓鬼答曰吾往昔

【現代漢語翻譯】現代漢語譯本善星比丘曾經能夠背誦十二部經典，並獲得四禪的果位，卻因為親近邪惡的朋友，一味執著于空，胡說沒有佛、沒有法、沒有涅槃，最終遭受活埋地獄的果報，永遠墮入阿鼻地獄。我們難道不應該感到心寒，迅速懺悔嗎？永嘉禪師說：『豁達地執著于空而否定因果，茫茫蕩蕩地招來災禍。捨棄有而執著于空，這種病也是一樣，就像爲了躲避溺水而跳入火中。』說的就是這種情況啊。《經》中說，諸佛宣說空法，是爲了度化執著于有的人。如果反而執著于空，諸佛也無法度化他。又說：『寧可說有如須彌山那麼大，也不可誹謗無如芥子那麼小。』為什麼呢？過去有位凈命比丘，安住于正見，持花供養諸佛，因此得到授記。又有一位法行比丘，雖然得到四禪，卻安住于邪見，執著于偏空，反而誹謗凈命法師說：『凈命所接受的鮮花，不拿去供養，卻自己享用。』就因為這一句話，在六萬世中常常沒有舌根。佛說，以惡眼看待發菩提心的人，會得到無眼報；以惡口誹謗發菩提心的人，會得到無舌報。如果有人執著于片面的空見，認為是對的，而誹謗修行萬行的人，認為是不對的，這個人應當墮入地獄，經歷無數百千劫。為什麼呢？因為斷了佛種的緣故。難道沒看到《法華經》上說，如果有人以散亂心，乃至用一朵花供養佛像，漸漸地就能見到無數的佛嗎？這難道是虛妄之語嗎？《像法決疑經》中說，佛說：『如果有人看到他人修福以及佈施給貧窮的人，就譏諷地說：『這些邪命人，只是爲了求取名利。出家人，哪裡需要佈施，只要修習禪定智慧的行業就可以了，哪裡需要做這些紛繁擾動、沒有益處的事情？』作這種想法的人，是魔的眷屬。這個人命終之後，會墮入大地獄，經歷受苦。從地獄出來后，會墮入餓鬼道中，在五百世中墮落在狗中。從狗出來后，五百世中常常出生在貧賤之家，遭受種種痛苦。』為什麼呢？因為在前世看到他人佈施時，不隨喜的緣故。難道沒看到《護口經》上說，有一個餓鬼形狀醜惡，看到的人都毛骨悚然，沒有不害怕的。身上發出猛烈的火焰，猶如火堆，口中吐出蛆蟲，沒有窮盡，膿血等各種衰敗的臭氣，遠遠地就能聞到，舉聲號哭，東西奔走。這時，滿足羅漢問餓鬼說：『你前世犯了什麼罪，今生遭受這樣的痛苦？』餓鬼回答說：『我往昔……』

【English Translation】 English version The Bhikshu (Buddhist monk) Shanxing was once able to recite the twelve divisions of scriptures and attained the fruit of the Four Dhyanas (four states of meditative absorption), but because of associating with evil friends, he clung to emptiness, falsely claiming there was no Buddha, no Dharma (Buddhist teachings), and no Nirvana (state of enlightenment). Consequently, he suffered the retribution of being buried alive in hell, eternally falling into Avici Hell (the lowest level of hell). Shouldn't we feel chilled to the bone and quickly repent? Yongjia (Zen master) said: 'To be broadly attached to emptiness and deny cause and effect invites disaster. Abandoning existence and clinging to emptiness is also a disease, like jumping into fire to avoid drowning.' This is what it means. The Sutra (Buddhist scripture) says that the Buddhas preach the Dharma of emptiness to liberate those attached to existence. If one becomes attached to emptiness, the Buddhas cannot liberate them. It also says: 'It is better to speak of existence as large as Mount Sumeru (the central mountain in Buddhist cosmology) than to slander non-existence as small as a mustard seed.' Why? In the past, there was a Bhikshu named Jingming (Pure Life), who dwelt in right view and offered flowers to the Buddhas, thus receiving a prediction of future Buddhahood. There was also a Bhikshu named Faxing (Dharma Practice), who, although having attained the Four Dhyanas, dwelt in wrong view, clinging to biased emptiness, and slandered the Dharma master Jingming, saying: 'The flowers received by Jingming are not offered but enjoyed by himself.' Because of this one statement, he was without a tongue for sixty thousand lifetimes. The Buddha said that looking at those who aspire to Bodhi (enlightenment) with evil eyes results in the retribution of being without eyes; slandering those who aspire to Bodhi with evil words results in the retribution of being without a tongue. If someone clings to a one-sided view of emptiness as right and slanders those who cultivate myriad practices as wrong, that person will fall into hell for many hundreds of thousands of kalpas (eons). Why? Because they cut off the seed of Buddhahood. Have you not seen in the Lotus Sutra (a major Buddhist scripture) that if someone, even with a distracted mind, offers even a single flower to a Buddha image, they will gradually see countless Buddhas? Is this a false statement? The Sutra of Resolving Doubts in the Image Dharma (a Buddhist scripture) says, the Buddha said: 'If someone sees others cultivating merit and giving to the poor and criticizes them, saying: 'These heretical people are only seeking fame and profit. As monks, why do they need to give alms? They should only cultivate the practices of meditation and wisdom. Why do they need to do these chaotic and useless things?' Those who think this way are the retinue of Mara (demon). After death, they will fall into the great hell and experience suffering. After coming out of hell, they will fall into the realm of hungry ghosts, and for five hundred lifetimes, they will be born as dogs. After coming out of being a dog, for five hundred lifetimes, they will always be born into poor and lowly families, suffering all kinds of hardships.' Why? Because in their previous lives, when they saw others giving alms, they did not rejoice. Have you not seen in the Sutra of Protecting the Mouth that there was a hungry ghost with an ugly appearance, causing those who saw it to have their hair stand on end, and no one was not afraid? Fierce flames emanated from its body, like a pile of fire, and maggots came out of its mouth without end. The foul odor of pus and blood permeated far and wide, and it cried out loudly, running east and west. At this time, the Arhat (enlightened disciple) Maudgalyayana asked the hungry ghost: 'What sins did you commit in your past life that you are suffering such pain now?' The hungry ghost replied: 'In my past life...'

時曾作沙門出一惡言阻他修善今遭此苦要脫無門寧以利刀自截其舌終不敢阻他善根尊者還閻浮提以我形狀誡諸比丘來諸弟子見人修毫髮善事只宜歡喜贊助勿令毀逆不成吾墮鬼類以來數千萬劫受苦設使脫得鬼形復入地獄爾時餓鬼說此語已號哭投地如大山崩聞斯之說實可寒心此鬼出一惡言尚遭多劫之苦我等不懼罪福豈可亂作胡行毫髮善事不容毀逆況可障人拜佛唸佛哉佛言障人修善罪無可逃等覺菩薩如十四夜月謂有一分無明未盡猶如微煙亦用禮佛懺滌圓滿無上菩提況我等業系凡夫便輕拜佛唸佛佛尚不棄貫針之福凡夫可輕拜佛唸佛哉○昔日釋迦世尊口贊弗沙佛身禮弗沙佛如是七日七夜即能頓超九劫豈以著相馳求為遠乎拜佛不成佛乎三千諸佛在凡之時結為同學法侶各各異口同音稱念禮拜五十三佛皆得一時成道三千諸佛既如是十方諸佛亦如是今人何不效彼修持反輕拜佛唸佛阿阇世王造五逆罪後知禮佛懺悔就得滅罪證果憍梵波提昔為牛身追求水草右繞精舍見佛黃金相好因發一念歡喜之心遂得轉產生道況人拜佛唸佛不成佛乎昔有二天帝壽終一人將入驢腹一人將墮豬胎各各愁懼不安往詣佛所求救佛令歸依三寶遂得脫彼苦殃后奉三寶精勤復證道果不見涅槃經云有人聞常住二字七劫不墮地獄況禮念功德乎正所謂聞名睹相罪滅河沙禮念歸依福增

【現代漢語翻譯】現代漢語譯本：當時我曾做沙門（出家人），說了一句惡語，阻礙他人修善，如今遭受這樣的痛苦，想要解脫也沒有辦法。寧願用利刀割斷自己的舌頭，也終究不敢阻礙他人的善根。尊者您返回閻浮提（我們所居住的這個世界）后，用我的形狀告誡各位比丘（出家人）：未來的弟子們見到有人修哪怕是極小的善事，只應該歡喜贊助，不要阻礙破壞，使其不能成功。我墮入鬼道以來，已經數千萬劫，受盡苦楚，即使能夠脫離鬼身，又會進入地獄。當時餓鬼說完這些話后，號啕大哭，倒在地上，如同大山崩塌。聽到這些話，實在令人膽寒。這隻鬼說了一句惡語，尚且遭受多劫的痛苦，我們難道不畏懼罪惡和福報嗎？怎麼可以胡作非爲呢？極小的善事都不容許阻礙破壞，更何況是阻礙他人拜佛唸佛呢？佛說，阻礙他人修善，罪過無可逃脫。等覺菩薩（指即將成佛的菩薩）如同十四夜晚的月亮，說還有一分無明（迷惑）沒有消除乾淨，就像微小的煙霧一樣，也要用禮佛懺悔來洗滌，圓滿無上的菩提（覺悟），更何況我們這些被業力束縛的凡夫，就輕視拜佛唸佛嗎？佛尚且不捨棄穿針的福報，凡夫可以輕視拜佛唸佛嗎？過去釋迦世尊（Sakyamuni Buddha）口中讚歎弗沙佛（Phussa Buddha），身體禮拜弗沙佛，這樣持續七天七夜，就能立刻超越九劫（佛教時間單位），難道是因為執著于外相的追求才顯得遙遠嗎？拜佛難道不能成佛嗎？三千諸佛在凡夫的時候，結為同學法侶，各自異口同聲地稱念禮拜五十三佛，都能夠同時成道。三千諸佛既然如此，十方諸佛也是如此。現在的人為什麼不效仿他們修行，反而輕視拜佛唸佛呢？阿阇世王（Ajatasattu）造作了五逆罪（殺父、殺母、殺阿羅漢、出佛身血、破和合僧），後來知道禮佛懺悔，就能夠滅罪證果。憍梵波提（Gavampati）過去是牛身，爲了尋找水草右繞精舍（寺廟），見到佛的黃金相好，因此發了一念歡喜之心，於是就能夠轉產生道，更何況人拜佛唸佛不能成佛嗎？過去有二天帝（deva）壽命將盡，一人將要進入驢腹，一人將要墮入豬胎，各自愁懼不安，前往佛所求救。佛讓他們歸依三寶（佛、法、僧），於是就能夠脫離那些痛苦。後來奉行三寶，精勤修行，又證得道果。不見《涅槃經》（Nirvana Sutra）上說，有人聽到『常住』二字，七劫不墮地獄，更何況禮唸的功德呢？這正是所謂的聞名睹相，罪滅如河沙，禮念歸依，福增無量。

【English Translation】 English version: At that time, I was a 'sramana' (monk) who uttered an evil word, hindering others from cultivating goodness. Now I suffer this pain, and there is no way to escape. I would rather cut off my tongue with a sharp knife than ever hinder others' roots of goodness. Venerable One, when you return to 'Jambudvipa' (the world we live in), use my form to warn all 'bhikkhus' (monks): Future disciples, when they see someone cultivating even the smallest good deed, should only rejoice and assist, and not hinder or destroy it, preventing its success. Since I fell into the realm of ghosts, I have suffered for countless 'kalpas' (eons), enduring endless pain. Even if I could escape the ghost body, I would enter hell again. At that time, the hungry ghost, after saying these words, wailed and collapsed to the ground like a mountain collapsing. Hearing these words is truly chilling. This ghost suffered for many 'kalpas' for uttering one evil word. Are we not afraid of sin and merit? How can we act recklessly? Even the smallest good deed should not be hindered or destroyed, let alone hindering others from bowing to the Buddha and reciting the Buddha's name. The Buddha said that hindering others from cultivating goodness is a sin from which there is no escape. A 'bodhisattva' (an enlightened being on the path to Buddhahood) at the stage of near-perfect enlightenment is like the moon on the fourteenth night, saying that there is still a trace of 'avidya' (ignorance) not completely eliminated, like a wisp of smoke, and must use bowing to the Buddha and repentance to cleanse it, perfecting the supreme 'bodhi' (enlightenment). How much more so should we, ordinary beings bound by karma, not belittle bowing to the Buddha and reciting the Buddha's name? The Buddha does not abandon the merit of threading a needle; can ordinary beings belittle bowing to the Buddha and reciting the Buddha's name? In the past, 'Sakyamuni Buddha' (釋迦世尊) praised 'Phussa Buddha' (弗沙佛) with his mouth and bowed to 'Phussa Buddha' with his body. Continuing in this way for seven days and seven nights, he was able to immediately transcend nine 'kalpas' (劫, Buddhist time unit). Is it because of attachment to external appearances that the pursuit seems distant? Can bowing to the Buddha not lead to Buddhahood? When the three thousand Buddhas were ordinary beings, they formed a fellowship of fellow students, each with different voices but the same sound, reciting and bowing to the fifty-three Buddhas, and all were able to attain enlightenment at the same time. Since the three thousand Buddhas were like this, so are the Buddhas of the ten directions. Why do people today not emulate their practice but instead belittle bowing to the Buddha and reciting the Buddha's name? King 'Ajatasattu' (阿阇世王) committed the five rebellious acts (killing his father, killing his mother, killing an 'arhat', drawing blood from the Buddha's body, and disrupting the harmony of the 'sangha'), but later, knowing to bow to the Buddha and repent, he was able to eradicate his sins and attain the fruit of enlightenment. 'Gavampati' (憍梵波提) in the past was a cow who, in search of water and grass, circled a 'vihara' (精舍, monastery) to the right and saw the Buddha's golden features. Therefore, he had a moment of joy, and thus was able to be reborn and attain enlightenment. How much more so can people bowing to the Buddha and reciting the Buddha's name not attain Buddhahood? In the past, there were two 'devas' (天帝, gods) whose lifespans were about to end. One was about to enter the womb of a donkey, and the other was about to fall into the womb of a pig. Each was worried and uneasy and went to the Buddha for help. The Buddha told them to take refuge in the Three Jewels (Buddha, Dharma, Sangha), and thus they were able to escape those sufferings. Later, practicing the Three Jewels diligently, they again attained the fruit of enlightenment. Do you not see that the 'Nirvana Sutra' (涅槃經) says that if someone hears the two words 'permanence' ('常住'), they will not fall into hell for seven 'kalpas'? How much more so is the merit of bowing and reciting? This is precisely what is meant by hearing the name and seeing the form, sins are eradicated like the sands of the Ganges, and bowing and taking refuge increase blessings immeasurably.

無量豈可不遵佛祖之言乎豈容胡行亂作乎○業報差別經云禮佛一拜從其膝下至金剛際一塵一轉輪王位復獲十種功德一得妙色身二出言人信三處眾無畏四佛所護念五具大威儀六眾人親附七諸天愛敬八具大福德九命終往生十速證涅槃一拜尚獲如是功德況多拜乎不見法華經云或有人禮拜或復但合掌乃至舉一手或復小低頭以此供養像漸見無量佛自成無上道廣度無數眾豈虛語哉○十六觀經云至誠念南無阿彌陀佛一聲滅八十億劫生死重罪五逆十惡之人臨終十念阿彌陀佛尚得往生凈土況齊戒久遠唸佛哉昔日張善和一生殺牛臨終自見地獄相現遇僧教令念阿彌陀佛念未十聲見佛接引往生凈土豈非佛力難思乎○地藏經云若人命終之時或聞得一佛名一菩薩名或經中一句一偈即得超生善道徑脫苦輪諸仁者聽聞尚多利益況持念功德乎○大藏經云若人以四事極好之物供養大千世界滿中阿羅漢辟支佛所得福德不如有人合掌一稱佛名功德百千萬億分算數譬喻所不能及一稱佛名功德尚爾況唸唸不絕乎不見法華經云一稱南無佛皆已成佛道豈虛語哉○業報差別經云高聲唸佛誦經有十種功德一能排睡障二天魔驚怖三聲遍十方四三塗息苦五外聲不入六心不散亂七勇猛精進八諸佛歡喜九三昧現前十往生凈土唸佛誦經既得成佛焉可言其著相馳求乎輕微小事乎○上古明眼

【現代漢語翻譯】現代漢語譯本難道可以不遵從佛祖的教誨嗎？怎麼能容許胡作非爲呢？《業報差別經》說：『禮拜佛一次，從膝蓋下至金剛際，每一微塵都轉為輪王之位，並且獲得十種功德：一、得到美妙的色身；二、說出的話令人信服；三、處在眾人之中無所畏懼；四、被佛所護念；五、具有盛大的威儀；六、眾人親近依附；七、諸天喜愛敬重；八、具有大的福德；九、命終往生（善道）；十、迅速證得涅槃。』僅僅一拜尚且獲得如此功德，何況多次禮拜呢？難道沒看到《法華經》說：『或者有人禮拜，或者僅僅合掌，乃至舉起一隻手，或者稍微低下頭，以此供養佛像，逐漸見到無量佛，自然成就無上道，廣度無數眾生。』這難道是虛妄之語嗎？《十六觀經》說：『至誠唸誦「南無阿彌陀佛（皈依阿彌陀佛）」一聲，能滅除八十億劫生死重罪。犯下五逆（殺父、殺母、殺阿羅漢、破和合僧、出佛身血）十惡（殺生、偷盜、邪淫、妄語、兩舌、惡口、綺語、貪慾、嗔恚、邪見）的人，臨終時念誦十聲阿彌陀佛，尚且能夠往生凈土，何況持戒齋戒長久唸佛的人呢？』過去張善和一生殺牛，臨終時自己見到地獄景象顯現，遇到僧人教他念誦阿彌陀佛，唸誦不到十聲，就見到佛來接引往生凈土，這難道不是佛力不可思議嗎？《地藏經》說：『如果有人臨命終時，或者聽聞到一個佛名、一個菩薩名，或者經中的一句一偈，就能超生善道，直接脫離苦輪。』各位仁者，僅僅聽聞尚且有這麼多利益，何況是持唸的功德呢？《大藏經》說：『如果有人用四事（飲食、衣服、臥具、醫藥）極好的物品供養充滿大千世界（三千大千世界）的阿羅漢（斷盡煩惱，證入涅槃的聖者）和辟支佛（無師自悟的聖者），所得的福德，不如有人合掌稱念一聲佛名的功德，這功德是百千萬億分算數譬喻都不能比及的。』僅僅稱念一聲佛名的功德尚且如此，何況唸唸不絕呢？難道沒看到《法華經》說：『一聲稱念「南無佛（皈依佛）」，都已成就佛道。』這難道是虛妄之語嗎？《業報差別經》說：『高聲唸佛誦經有十種功德：一、能夠排除睡眠的障礙；二、天魔感到驚怖；三、聲音遍及十方；四、三塗（地獄、餓鬼、畜生）止息痛苦；五、外面的聲音不能進入（干擾）；六、心不散亂；七、勇猛精進；八、諸佛歡喜；九、三昧（正定）現前；十、往生凈土。』唸佛誦經既然能夠成就佛道，怎麼能說它是執著于外相、四處奔波求取呢？怎麼能輕視它呢？上古時代的明眼（有智慧的人）

【English Translation】 English version How can we not follow the words of the Buddha? How can we allow reckless actions? The Karma Differentiation Sutra says: 'One prostration to the Buddha, from the knees down to the Vajra ground, every mote of dust turns into the position of a Wheel-Turning King, and one obtains ten kinds of merits: 1. Obtaining a wonderful form; 2. Words spoken are believed; 3. Being fearless in the assembly; 4. Being protected and remembered by the Buddha; 5. Possessing great dignity; 6. People draw near and rely on one; 7. Gods love and respect one; 8. Possessing great blessings; 9. Rebirth (in a good realm) at the end of life; 10. Quickly attaining Nirvana.' Even one prostration obtains such merits, how much more so with multiple prostrations? Have you not seen that the Lotus Sutra says: 'Or someone bows, or simply joins their palms, or even raises one hand, or slightly lowers their head, using this to make offerings to the Buddha image, gradually seeing immeasurable Buddhas, naturally accomplishing the unsurpassed path, widely liberating countless beings.' Are these false words? The Sixteen Contemplations Sutra says: 'Sincerely reciting 'Namo Amitabha Buddha (Homage to Amitabha Buddha)' once can eradicate eighty billion kalpas of heavy sins of birth and death. Those who have committed the five rebellious acts (killing one's father, killing one's mother, killing an Arhat, disrupting the Sangha, shedding the blood of a Buddha) and the ten evil deeds (killing, stealing, sexual misconduct, lying, divisive speech, harsh speech, idle chatter, greed, hatred, wrong views), even if they recite Amitabha Buddha ten times at the end of their life, they can still be reborn in the Pure Land, how much more so for those who uphold precepts and have long recited the Buddha's name?' In the past, Zhang Shanhe killed oxen throughout his life. At the end of his life, he saw the appearance of hell manifest. He encountered a monk who taught him to recite Amitabha Buddha. Before he had recited ten times, he saw the Buddha come to receive him and take him to be reborn in the Pure Land. Is this not the inconceivable power of the Buddha? The Earth Store Sutra says: 'If someone is about to die, or hears the name of a Buddha, the name of a Bodhisattva, or a verse or a line from a sutra, they will be reborn in a good realm and directly escape the wheel of suffering.' Benevolent ones, even just hearing has so many benefits, how much more so the merit of upholding and reciting? The Great Treasury Sutra says: 'If someone uses the finest of the four requisites (food, clothing, bedding, and medicine) to make offerings to Arhats (saints who have extinguished all afflictions and entered Nirvana) and Pratyekabuddhas (self-enlightened saints) filling a great chiliocosm (three thousand great thousand worlds), the merit obtained is not as great as the merit of someone who joins their palms and utters the name of the Buddha once. This merit cannot be compared to by hundreds of thousands of millions of calculations and analogies.' The merit of just uttering the name of the Buddha once is already like this, how much more so if one recites without ceasing? Have you not seen that the Lotus Sutra says: 'One utterance of 'Namo Buddha (Homage to the Buddha)' has already accomplished the Buddha path.' Are these false words? The Karma Differentiation Sutra says: 'Loudly reciting the Buddha's name and reciting sutras has ten kinds of merits: 1. It can eliminate the hindrance of sleep; 2. Heavenly demons are frightened; 3. The sound pervades the ten directions; 4. The three lower realms (hell, hungry ghosts, animals) cease suffering; 5. External sounds cannot enter (to disturb); 6. The mind is not scattered; 7. Courageous and diligent progress; 8. All Buddhas rejoice; 9. Samadhi (right concentration) manifests; 10. Rebirth in the Pure Land.' Since reciting the Buddha's name and reciting sutras can accomplish the Buddha path, how can one say that it is attachment to external appearances and running around seeking? How can one belittle it? Clear-eyed (wise people) of ancient times

高僧多有專持華嚴經者專持法華經者專持阿彌陀佛者皆得往生凈土直至成佛豈以誦經唸佛為小事乎為著相乎昔有一婦人常念青蓮華香白蓮華香華樹香果樹香乘此四句之功亦得往生凈土況誦全部而不生乎曇翼法師前身為雉聽得僧人誦法華經便得轉生為僧成道況人誦經說法而不成佛昔有一鸚鵡二劬鵒念阿彌陀佛尚得往生凈土況人唸佛而不生乎○或曰有何憑據一元曰汝不知阿彌陀佛發願偈云我至成佛時名聲超十方人天欣得聞俱來生我剎地獄鬼畜生亦生我剎中豈虛誑哉金剛科儀云野狐尚聽百丈法螺螄猶護金剛經十千游魚聞佛號化為天子五百蝙蝠聽法音總作聖賢蟒聞懺以生天龍聽法而悟道彼物尚能領悟況人何不迴心或有埋頭吃飯而空過一生或有錯路修行而不省這意如此者豈以講經說法為小事乎為無功乎不見法華經云乃至聞一偈皆成佛無疑若有聞是法皆已成佛道若有聞法者無一不成佛豈虛語哉嗚呼異類聞法尚得證果況人拜佛唸佛誦經講教廣修眾善不成佛乎○略引數則破汝等疑普庵覽華嚴而悟道永嘉看涅槃以明心圭峰讀圓覺忽意地開通智者誦法華見靈山未散如斯利益豈可輕其教法乎讀誦乎法華經云供養四百萬億阿僧祇世界眾生乃至皆得阿羅漢道盡諸有漏于深禪定皆得自在具八解脫不如第五十人聞法華經一偈隨喜功德百千萬億分不及其

【現代漢語翻譯】現代漢語譯本很多高僧大德專門持誦《華嚴經》，有的專門持誦《法華經》，有的專門持誦阿彌陀佛名號，他們都能夠往生凈土，直至成就佛果。難道誦經唸佛是小事嗎？是執著于表象嗎？過去有一位婦人，常常唸誦『青蓮華香、白蓮華香、華樹香、果樹香』這四句偈語的功德，也能夠往生凈土，更何況是誦完整部經而不往生呢？曇翼法師的前身是一隻雉雞，聽聞僧人誦讀《法華經》便得以轉生為僧，最終成就道業，更何況人誦經說法而不成佛呢？過去有一隻鸚鵡和兩隻鴝鵒（qú yù，兩種鳥），唸誦阿彌陀佛名號尚且能夠往生凈土，更何況人唸佛而不往生呢？有人問：『有什麼憑據呢？』一元回答說：『你不知道阿彌陀佛的發願偈嗎？偈中說：『我至成佛時，名聲超十方，人天欣得聞，俱來生我剎，地獄鬼畜生，亦生我剎中。』難道是虛妄的嗎？』《金剛科儀》中說：『野狐尚且聽百丈禪師說法，海螺尚且護衛《金剛經》，十千游魚聽聞佛號化為天子，五百蝙蝠聽聞佛法總能成為聖賢。』蟒蛇聽聞懺悔而生天，龍聽聞佛法而開悟。這些動物尚且能夠領悟，更何況人呢？為什麼不回頭呢？』有的人埋頭吃飯而空過一生，有的人走錯了路修行而不覺悟，像這樣的人，難道認為講經說法是小事嗎？是無功德的嗎？難道沒看到《法華經》中說：『乃至聽聞一句偈語，都必定成佛無疑。』『如果有聽聞此法的人，都已經成就佛道。』『如果有聽聞佛法的人，沒有一個不成佛的。』難道是虛妄之語嗎？唉！異類聽聞佛法尚且能夠證得果位，更何況人拜佛唸佛、誦經講教、廣修諸善而不成佛呢？略微引用幾則事例來破除你們的疑惑：普庵禪師閱讀《華嚴經》而開悟，永嘉禪師觀看《涅槃經》而明心見性，圭峰禪師讀《圓覺經》忽然意地開通，智者大師誦《法華經》見到靈山法會未散。這樣的利益難道可以輕視其教法嗎？讀誦嗎？《法華經》中說：『供養四百萬億阿僧祇（ā sēng qí，梵文，意為無數）世界眾生，乃至都得到阿羅漢道，斷盡一切有漏，于甚深禪定中都得自在，具足八解脫，不如第五十人聽聞《法華經》一句偈語隨喜的功德，百千萬億分都不及其一。』

【English Translation】 English version Many eminent monks specialize in upholding the Avatamsaka Sutra (Huayan Jing), some specialize in upholding the Lotus Sutra (Fahua Jing), and some specialize in upholding the name of Amitabha Buddha (Amita Fo) – all of them are able to be reborn in the Pure Land and ultimately attain Buddhahood. Is reciting scriptures and chanting the Buddha's name a trivial matter? Is it being attached to appearances? In the past, there was a woman who constantly recited the four lines of verse: 'Blue lotus flower fragrance, white lotus flower fragrance, flower tree fragrance, fruit tree fragrance.' By the merit of these four lines, she was also able to be reborn in the Pure Land, let alone reciting the entire scripture and not being reborn? Dharma Master Tanyib's (Tan Yi) previous life was a pheasant that, upon hearing monks reciting the Lotus Sutra, was able to be reborn as a monk and ultimately attain the path. How much more so would a person reciting scriptures and expounding the Dharma not attain Buddhahood? In the past, there was a parrot and two mynah birds (qu yu, two kinds of birds) that, by reciting the name of Amitabha Buddha, were able to be reborn in the Pure Land. How much more so would a person chanting the Buddha's name not be reborn? Someone asked: 'What is the evidence?' Yiyuan (Yi Yuan) replied: 'Do you not know Amitabha Buddha's vow verse? In the verse, it says: 'When I attain Buddhahood, my name will surpass the ten directions. Humans and devas will gladly hear it and come to be born in my land. Beings in hell, hungry ghosts, and animals will also be born in my land.' Is this false? The Vajra Ritual (Jin Gang Ke Yi) says: 'Even wild foxes listen to Baizhang Zen Master's Dharma, and snails protect the Diamond Sutra (Jin Gang Jing). Ten thousand swimming fish, upon hearing the Buddha's name, transform into celestial beings. Five hundred bats, upon hearing the Dharma, all become sages.' Snakes hear repentance and are born in the heavens, and dragons hear the Dharma and awaken. These animals are able to comprehend, how much more so should humans? Why not turn back?' Some bury their heads in eating and waste their lives, and some go down the wrong path in cultivation without realizing it. For people like this, do they consider expounding the scriptures and Dharma to be a trivial matter? To be without merit? Have you not seen that the Lotus Sutra says: 'Even hearing a single verse, one will undoubtedly attain Buddhahood.' 'If there are those who hear this Dharma, they have already attained the path to Buddhahood.' 'If there are those who hear the Dharma, there is not one who will not attain Buddhahood.' Are these false words? Alas! Even beings of different kinds, upon hearing the Dharma, are able to attain fruition, how much more so would humans who bow to the Buddha, chant the Buddha's name, recite scriptures, expound teachings, and broadly cultivate good deeds not attain Buddhahood? Let me briefly cite a few examples to dispel your doubts: Chan Master Puan (Pu An) awakened upon reading the Avatamsaka Sutra, Chan Master Yongjia (Yong Jia) understood his mind upon viewing the Nirvana Sutra (Nirvana Jing), Chan Master Guifeng (Gui Feng) suddenly had his mind opened upon reading the Perfect Enlightenment Sutra (Yuanjue Jing), and Great Master Zhiyi (Zhi Yi) saw the Vulture Peak assembly not yet dispersed upon reciting the Lotus Sutra. Can such benefits be regarded lightly? Reciting? The Lotus Sutra says: 'Offering to four million myriad asankhya (a seng qi, Sanskrit, meaning countless) worlds of beings, even if all attain the Arhat path, severing all outflows, and attaining freedom in profound samadhi, possessing the eight liberations, it is not as good as the merit of the fiftieth person hearing a single verse of the Lotus Sutra and rejoicing, even a hundred thousand myriad parts cannot compare to it.'

一聽聞隨喜一偈功德不可思議況誦持全部乎華嚴感應賦云有人聞得大方廣佛華嚴經七字者不墮地獄餓鬼畜生修羅況持念功德乎昔有一僧專持華嚴天宮特來請齋法師到彼坐定須臾五百羅漢翔空而集師欲下座相迎天帝曰今日齋意在師一人雖五百羅漢臨期請耳師持華嚴是佛境界何得與小聖下座齋罷便得飛昇一時超凡越聖又有一僧受持華嚴天帝與修羅鬥戰特請此僧登座誦經騰空而行即使天帝得勝修羅怖走藕絲孔中天帝歡喜欲奉長生之藥師叱曰無上佛道不修長生豈得不死如此者豈以誦經為小事乎西域記云有一梵僧手轉華嚴洗手之水滴蟻身上蟻子就得生天佛在世時迦羅池中有一蛤子聞佛說法亦得生天豈以看經講教為無益乎唸佛不生凈土乎○再引幾則決疑作證十方恒河沙數諸佛各于其國出廣長舌相遍覆三千大千世界說誠實言共贊阿彌陀佛功德不可思議及國土莊嚴殊勝十方諸大菩薩尚念阿彌陀佛名號愿生阿彌陀佛國土況我輩愚濁凡夫佛在世時文殊普賢佛滅度后馬鳴龍樹華嚴會上德云比立楞嚴會中勢至菩薩此土遠公祖師元公祖師智者大師清涼國師法智祖師慈恩法師善導和尚少康法師慈雲懺主忠國大師懷感法師懷玉禪師道安和尚道綽禪師省常大師法照大師草堂法師孤山法師大智律師宗坦法師源信禪師義淵法師萬年一禪師長蘆賾禪師天衣懷禪

【現代漢語翻譯】現代漢語譯本：僅僅聽聞並隨喜一句偈頌的功德都不可思議，更何況是誦持全部《華嚴經》呢？《華嚴感應賦》中說，有人聽聞『大方廣佛華嚴經』七個字，就不會墮入地獄、餓鬼、畜生、修羅道，更何況是受持唸誦的功德呢？過去有一位僧人專心持誦《華嚴經》，天宮特地來邀請他去應供。法師到達後坐定，不久五百羅漢騰空而來聚集。法師想要下座相迎，天帝說：『今日齋供的意義在於法師一人，雖然五百羅漢也應邀前來，但法師您持誦《華嚴經》，是佛的境界，為何要向小聖下座呢？』齋供完畢，法師便得飛昇，一時超越凡俗，證入聖境。又有一位僧人受持《華嚴經》，天帝與修羅戰鬥時，特地請這位僧人登座誦經，騰空而行，使得天帝得勝，修羅驚恐逃入藕絲孔中。天帝歡喜，想要奉獻長生之藥，法師斥責說：『無上佛道尚且不修，長生又豈能不死？』如此看來，難道能把誦經當作小事嗎？《西域記》中記載，有一位梵僧手轉《華嚴經》，洗手的水滴在螞蟻身上，螞蟻就得以昇天。佛在世時，迦羅池中有一隻蛤蟆，聽聞佛說法，也得以昇天。難道能把看經講教當作沒有益處嗎？唸佛難道不能往生凈土嗎？再次引用幾則決疑來作證：十方恒河沙數諸佛，各自在自己的國土，伸出廣長舌相，遍覆三千大千世界，說誠實之語，共同讚歎阿彌陀佛功德不可思議，以及國土莊嚴殊勝。十方諸大菩薩尚且念阿彌陀佛名號，愿生阿彌陀佛國土，更何況我們這些愚濁凡夫呢？佛在世時有文殊菩薩、普賢菩薩，佛滅度後有馬鳴菩薩、龍樹菩薩，華嚴會上德云比丘，楞嚴會中勢至菩薩，此土有遠公祖師（慧遠大師），元公祖師，智者大師（智顗），清涼國師（澄觀），法智祖師，慈恩法師（窺基），善導和尚，少康法師，慈雲懺主（遵式），忠國大師（王欽若），懷感法師，懷玉禪師，道安和尚，道綽禪師，省常大師，法照大師，草堂法師，孤山法師（智圓），大智律師（元照），宗坦法師，源信禪師，義淵法師，萬年一禪師，長蘆賾禪師，天衣懷禪（義懷）。

【English Translation】 English version: It is inconceivable how much merit even hearing and rejoicing in a single verse brings, let alone reciting the entire Avatamsaka Sutra (Flower Garland Sutra). The 'Avatamsaka Response Essay' says that if someone hears the seven characters 'Great Expansive Buddha Flower Garland Sutra', they will not fall into the hell, hungry ghost, animal, or asura realms, let alone the merit of upholding and reciting it. In the past, there was a monk who single-mindedly upheld the Avatamsaka Sutra. The heavenly palace specially invited him to a vegetarian offering. After the Dharma master arrived and sat down, five hundred Arhats soared through the air and gathered. The Dharma master wanted to get off his seat to greet them, but the Heavenly Emperor said, 'Today's intention for the offering is focused on the Dharma master alone. Although five hundred Arhats have also been invited, you, Dharma master, uphold the Avatamsaka Sutra, which is the realm of the Buddha. Why would you get off your seat for lesser sages?' After the vegetarian meal, the Dharma master attained ascension, transcending the mundane and entering the realm of the saints. There was another monk who upheld the Avatamsaka Sutra. When the Heavenly Emperor was fighting with the asuras, he specially invited this monk to ascend the seat and recite the sutra, soaring through the air, which enabled the Heavenly Emperor to win, and the asuras fled in terror into the pores of lotus roots. The Heavenly Emperor was delighted and wanted to offer the medicine of immortality, but the Dharma master rebuked, 'Even the unsurpassed Buddha path is not cultivated, how can immortality be attained?' In this light, how can reciting the sutra be regarded as a trivial matter? The 'Records of the Western Regions' states that there was a Brahmin monk who turned the Avatamsaka Sutra in his hand. Water from washing his hands dripped on an ant, and the ant was able to ascend to heaven. When the Buddha was in the world, there was a frog in the Kalara Pond who, upon hearing the Buddha preach the Dharma, was also able to ascend to heaven. Can reading and teaching the sutras be regarded as without benefit? Does reciting the Buddha's name not lead to rebirth in the Pure Land? Let me cite a few more examples to resolve doubts and provide evidence: The Buddhas, as numerous as the sands of the Ganges River in the ten directions, each extend their broad and long tongues in their respective lands, covering the three thousand great thousand worlds, speaking truthful words, and jointly praising the inconceivable merits of Amitabha Buddha and the magnificent adornments of his land. Even the great Bodhisattvas in the ten directions recite the name of Amitabha Buddha, wishing to be reborn in the land of Amitabha Buddha, let alone we foolish and ignorant ordinary beings? When the Buddha was in the world, there were Manjushri Bodhisattva and Samantabhadra Bodhisattva. After the Buddha's passing, there were Ashvaghosa Bodhisattva and Nagarjuna Bodhisattva, Bhikshu Deva-megha at the Avatamsaka assembly, Mahasthamaprapta Bodhisattva at the Surangama assembly, Master Yuan Gong (Huiyuan) in this land, Master Yuan Gong, Great Master Zhiyi (Zhi Kai), National Teacher Qingliang (Cheng Guan), Master Fazhi, Dharma Master Ci'en (Kui Ji), Venerable Shandao, Dharma Master Shaokang, Repentance Master Ciyun (Zun Shi), Great Master Zhongguo (Wang Qinruo), Dharma Master Huaigan, Chan Master Huaiyu, Venerable Dao'an, Venerable Daochuo, Master Xingchang, Dharma Master Fazhao, Dharma Master Caotang, Master Gushan (Zhiyuan), Vinaya Master Dazhi (Yuanzhao), Dharma Master Zongtan, Chan Master Genshin, Dharma Master Gien, Chan Master Wannianyi, Chan Master Changlu Ze, and Chan Master Tianyi Huai (Yihuai).

師圓照本禪師永明壽禪師圓辯琛法師中峰普應國師天如惟則和尚廬山十八大賢普度優曇宗主如上佛祖知識皆修此道又轉以化人我等何不效彼修持愿生極樂世界此等佛祖知識還是未透禪關乎鈍根凡夫乎著相馳求乎古今多少尊宿歷代多少名賢皆念阿彌陀佛求生凈土況我等下劣凡愚乎嘆今五濁惡世余學難成唯有唸佛往生實為徑捷人而不知真可悲焉知而不修愈可悲焉嗚呼我今丁寧苦口實無他故只要諸人痛念生死速急唸佛求生凈土為主兼參本性禪那若得開悟猶如錦上添花非為分外不能了明仗佛願力亦得往生既得往生何愁不悟得見彌陀之後方知禪佛心三無差別空假中三觀融通既達圓融之理才識念而無念生而無生修而無修證而無證說而無說無說而說事即是理理即是事相即非相非相即相無量為一一為無量他佛即我佛我佛即他佛佛說法即我說法我說法即佛說法是為共一鼻孔喜得任意卷舒果到這個時節始信吾今日之不誣言矣。

天地神明戒殺文　七三

或問曰聞師慈悲特來辨惑宗本曰吾乃凡愚但以直答或曰師言勸善念佛戒殺行慈世之祭天地殺其牛馬牲𤙛獻神明宰其豬羊六畜何如答曰天地仁慈好生為大神明忠正惡殺為先何以逆天理而顛倒做耶若顛倒行之反遭禍矣正所謂獲罪于天無所禱也曰不殺固為上矣將何為祭禮乎曰祭禮只在誠

敬非在物命不聞孔子曰雖蔬食葉羹瓜祭必齊如也禹吾無間然矣菲飲食而致孝乎鬼神洋洋乎如在其上如在其左右豈不然乎大藏經云佛告諸國王曰欲得雨旸時若谷果豐登必須修道德恤萬民施善政戒殺生可全天下之太平也不見華嚴經云閻浮提內五濁眾生不修十善專作惡業殺盜邪淫妄言綺語兩舌惡口貪瞋邪見不孝父母不敬沙門更相忿諍互相毀辱任情起見非法謀求以是因緣風雨不時苗稼不登人民匱乏多諸疫病馳走四方無所依怙嗚呼世人能依佛說改過自新必得庶事禎祥諸緣吉慶矣又不見邵堯夫祝香文曰每日晨昏一炷香謝。

天謝地謝三光所祈處處田禾熟但願人人壽命長國有忠臣扶社稷家無逆子惱爺孃四方平定干戈息我若貧時也不妨大哉言也假若人人具此心發此愿自然感動。

上帝垂慈天龍護祐風調雨順國泰民安矣正所謂禍因惡積福緣善慶理必然也諸仁者且岳帝至神道通天地尚且受聞禪師之戒去血食饗齋素況蠢爾凡夫乃恣殺物命以事淫祠求福得殃矣豈不聞岳帝雲天地無私神明暗察不為享祭而降福不為失禮而降禍至哉言也奉勸祀神者能具素饌為之誦經迴向則神與我俱獲善福何必殺生以祭乎不然更聽古人一偈偈曰。

一切眾生無殺業　　十方何處動刀兵　家家戶戶常修善　　天下何愁不太平

事親大孝戒殺文　

【現代漢語翻譯】現代漢語譯本敬畏之心並非只在于祭祀物品，而在於對生命的尊重。孔子說：『即使是粗茶淡飯，用瓜果蔬菜祭祀，也要心懷敬意。』大禹也說：『我在這一點上沒有什麼可指摘的。』如果只是減少飲食來表達對鬼神的孝敬，那鬼神好像就在你的頭頂，就在你的左右，難道不是這樣嗎？《大藏經》中記載，佛告訴各位國王說：『想要風調雨順，五穀豐登，必須修養道德，體恤百姓，施行善政，戒除殺生，這樣才能保全天下的太平。』難道沒看到《華嚴經》中說，閻浮提（Jambudvipa，指我們所居住的這個世界）內的五濁惡世的眾生，不修十善，專門作惡，殺生、偷盜、邪淫、妄語、綺語、兩舌、惡口、貪婪、嗔恨、邪見，不孝順父母，不尊敬僧人，互相爭鬥，互相詆譭，隨心所欲，非法謀求。因為這些原因，風雨不調，莊稼歉收，人民困苦，疾病流行，四處奔走，無所依靠。唉！世人如果能依照佛的教導，改正錯誤，重新做人，必定能得到諸事吉祥，萬事如意。』又難道沒看到邵雍的祝香文說：『每天早晚燒一炷香，感謝天，感謝地，感謝日月星辰。祈求處處田地豐收，但願人人壽命長久。國家有忠臣輔佐，家庭沒有逆子忤逆父母。四方安定，沒有戰爭。即使我貧困，也沒有關係。』說得多麼好啊！假如人人都有這種心，發這種愿，自然能感動上帝，得到天龍的護佑，風調雨順，國泰民安。這正是所謂的『禍因惡積，福緣善慶』的道理。各位仁者，即使是岳帝（Yuèdì，岳飛被神化后的稱謂）這樣至高無上的神，尚且接受聞禪師的勸誡，不再享受血食，而享用齋飯，更何況是愚蠢的凡夫，竟然恣意殺害生靈，來祭祀淫邪的神靈，求福反而招致災禍呢？難道沒聽過岳帝說：『天地無私，神明暗中觀察，不會因為享用祭祀而降福，也不會因為沒有禮節而降禍。』說得多麼精闢啊！奉勸祭祀神靈的人，如果能用素菜供奉，為神靈誦經迴向，那麼神和我們都能獲得善福，何必殺生祭祀呢？不然，再聽聽古人的一首偈語：『一切眾生都沒有殺業，十方哪裡會有刀兵？家家戶戶常常修善，天下何愁不太平？』《事親大孝戒殺文》

【English Translation】 English version Reverence is not just about the sacrificial offerings, but about respecting life. Confucius said, 'Even with simple food, using melons and vegetables for sacrifice, one must be respectful.' Yu (Yǔ, a legendary ruler of ancient China) also said, 'I have nothing to criticize in this regard.' If one merely reduces food to express filial piety to ghosts and spirits, it's as if the spirits are right above you, right beside you, isn't it so? The Mahāratnakūṭa Sūtra records that the Buddha told the kings, 'If you want favorable weather and abundant harvests, you must cultivate morality, care for the people, practice good governance, and abstain from killing. Only then can you preserve peace throughout the land.' Haven't you seen in the Avataṃsaka Sūtra that the sentient beings in Jambudvipa (Jambudvipa, referring to the world we live in), in the five turbid ages, do not cultivate the ten virtues, but instead commit evil deeds, killing, stealing, engaging in sexual misconduct, lying, using embellished language, slandering, speaking harshly, being greedy, being hateful, and holding wrong views, being unfilial to parents, disrespecting monks, fighting with each other, slandering each other, acting willfully, and seeking things unlawfully. Because of these reasons, the weather is unfavorable, the crops fail, the people suffer, diseases spread, and they wander around without any support. Alas! If people can follow the Buddha's teachings, correct their mistakes, and start anew, they will surely receive auspiciousness in all matters and good fortune in all circumstances.' Haven't you also seen Shao Yong's (Shào Yōng, a philosopher of the Song Dynasty) incense prayer, 'Every morning and evening, burn a stick of incense, thanking heaven, thanking earth, thanking the sun, moon, and stars. Praying that the fields everywhere will have abundant harvests, wishing that everyone will live long lives. May the country have loyal ministers to assist it, and may families have no rebellious children to trouble their parents. May the four directions be peaceful, and may there be no wars. Even if I am poor, it doesn't matter.' How well said! If everyone has this heart and makes this vow, they will naturally move God and receive the protection of the dragons, resulting in favorable weather, national prosperity, and peace. This is precisely the principle of 'misfortune arising from accumulated evil, and blessings arising from good deeds.' Gentlemen, even Yuèdì (Yuèdì, the deified Yue Fei, a military general of the Song Dynasty), such a supreme deity, accepted the admonition of Zen Master Wen, no longer enjoying blood sacrifices, but instead enjoying vegetarian meals. How much more so should foolish mortals refrain from wantonly killing living beings to worship lewd deities, seeking blessings but instead inviting disaster? Haven't you heard Yuèdì say, 'Heaven and earth are impartial, and the gods observe in secret. They will not bestow blessings because of sacrifices, nor will they inflict misfortune because of a lack of etiquette.' How profound! I advise those who worship gods that if they can offer vegetarian meals and recite scriptures for the gods, then both the gods and we can obtain good fortune. Why must we kill living beings for sacrifice? Otherwise, listen to an ancient verse: 'If all living beings have no killing karma, where in the ten directions will there be weapons of war? If every household constantly cultivates goodness, why should the world worry about not being peaceful?' 《A Text on Filial Piety and Abstaining from Killing》

七四

或曰父母年高須當食肉若不殺生將何奉養答曰凡俗鄙見如此大聖則不然乎行孝非在乎殺生只在乎勸善若父母有過則當諫之三諫不從則當號泣若不如斯雖日用三牲之養猶為不孝也亦如孝母經言子之養親甘露百味以恣其口天樂眾音以娛其耳名衣上服以耀其體兩肩荷負周流四海惟孝之大莫尚乎茲佛言未為孝矣若親頑暗不奉三寶兇虐殘戾作諸惡業子當諫之令發信心歸依正道常行六度慈悲喜捨于善知識時常恭敬聽從教法念佛修行愿出苦輪愿生樂土依此行孝方名報恩若不如斯徒為人子不見長蘆賾禪師作勸孝文一百二十篇前百篇言孝養甘旨為世間之孝后二十篇勸父母修凈土為出世之孝世間之孝一世而止出世之孝無時而盡能使父母生凈土莫大之孝也父母現在而不以此勸勉他日徒爾傷心徒為厚禮觀經前後兩說孝養父母為凈業即此意也又曰父母信知唸佛蓮池下種時也一心念佛蓮華出水時也念佛功成華開見佛時也孝子察其往生時至預以父母平生眾善聚為一疏時時對父母讀之要令父母心生歡喜又請父母坐臥向西而不忘凈土設彌陀像然香鳴磬眾人助念不絕氣斷之時愈加用意無以哀哭失其正念父母得生凈土豈不嘉哉平生孝養正在此時寄語孝子順孫無忘此事若要盡其世禮直待氣斷多時方可哀泣正斷之時甚為不可又況從古以來念佛往生西方

【現代漢語翻譯】現代漢語譯本有人問：『父母年事已高，必須吃肉，如果不殺生，用什麼來供養他們呢？』回答說：『凡夫俗子的見解是這樣的，但大聖人卻不這樣認為。行孝不在於殺生，只在于勸導行善。如果父母有過錯，就應當勸諫他們，勸諫三次不聽從，就應當號啕大哭。如果不是這樣，即使每天用三牲來供養，仍然是不孝。』也像《孝母經》所說：『兒子奉養雙親，用甘美的食物和各種美味來滿足他們的口腹，用美妙的音樂來娛樂他們的耳目，用華麗的衣服來裝飾他們的身體，用雙肩扛著父母周遊四海。孝道之大，沒有比這更大的了。』佛說：『這還不能算是孝順。如果父母愚昧頑固，不信奉三寶（佛、法、僧），兇狠殘暴，做各種惡業，兒子應當勸諫他們，使他們發起信心，皈依正道，常常修行六度（佈施、持戒、忍辱、精進、禪定、智慧），慈悲喜捨，對於善知識（指有德行的師長）時常恭敬，聽從教法，唸佛修行，發願脫離苦海，發願往生極樂凈土。依照這樣來行孝，才稱得上是報恩。如果不是這樣，只不過是做人子的本分而已。』不見長蘆賾禪師所作的《勸孝文》一百二十篇，前一百篇說的是用美味供養父母，是世間的孝道；后二十篇勸父母修習凈土法門，是出世間的孝道。世間的孝道只有一世，出世間的孝道沒有窮盡。能夠使父母往生凈土，是最大的孝道啊！父母現在還活著，如果不以此來勸勉他們，將來徒然傷心，徒然用豐厚的禮物來祭奠。《觀經》前後兩說，孝養父母是凈業，就是這個意思啊。又有人說：『父母相信並且知道唸佛，就像在蓮池中種下種子的時候；一心念佛，就像蓮花從水中長出來的時候；唸佛功德圓滿，就像蓮花開放見到佛的時候。』孝順的兒子觀察到父母往生的時刻將要到來，預先將父母平生所做的各種善事匯聚成一篇文疏，時時對著父母讀誦，一定要讓父母心中生起歡喜。又請父母坐臥都面向西方，而不忘記凈土。設定彌陀像（Amitabha，阿彌陀佛），點燃香，敲響磬，眾人幫助唸佛，在斷氣的時候更加用心，不要因為哀哭而失去正念。父母能夠往生凈土，難道不是一件可喜可賀的事情嗎？平生的孝養，正是在這個時候。寄語孝子順孫，不要忘記這件事。如果要盡到世間的禮節，要等到斷氣很長時間之後才可以哀哭，剛剛斷氣的時候是非常不可以的。更何況從古以來，唸佛往生西方（Western Pure Land）的人很多啊！

【English Translation】 English version Someone asked: 'Parents are old and must eat meat. If we don't kill living beings, what can we use to support them?' The answer is: 'Ordinary people think this way, but great sages do not. Filial piety is not about killing living beings, but about encouraging good deeds. If parents have faults, we should advise them. If they don't listen after three attempts, we should weep bitterly. If we don't do this, even if we offer them three kinds of sacrificial animals every day, it is still unfilial.' It is also as the Sutra of Filial Piety to the Mother says: 'A son supports his parents with sweet food and various delicacies to satisfy their mouths, with beautiful music to entertain their ears, with gorgeous clothes to adorn their bodies, and carries them on his shoulders around the world. There is no greater filial piety than this.' The Buddha said: 'This is not yet considered filial piety. If parents are ignorant and stubborn, do not believe in the Three Jewels (Buddha, Dharma, Sangha), are fierce and cruel, and commit all kinds of evil deeds, the son should advise them, so that they develop faith, take refuge in the right path, constantly practice the Six Perfections (generosity, morality, patience, diligence, meditation, wisdom), loving-kindness, compassion, joy, and equanimity, and are always respectful to virtuous teachers (Kalyanamitra), listen to their teachings, recite the Buddha's name, and vow to escape the sea of suffering and be reborn in the Pure Land (Sukhavati). Practicing filial piety in this way is called repaying kindness. If not, it is only fulfilling the duty of a son.' Don't you see that Zen Master Changlu Zex's 'Exhortation to Filial Piety' has one hundred and twenty chapters? The first one hundred chapters talk about offering delicious food to parents, which is worldly filial piety; the last twenty chapters encourage parents to cultivate the Pure Land Dharma, which is transcendental filial piety. Worldly filial piety lasts only for one lifetime, while transcendental filial piety is endless. Being able to help parents be reborn in the Pure Land is the greatest filial piety! If parents are still alive and we don't encourage them in this way, we will only be sad in the future and offer them lavish gifts in vain. The Sutra of Contemplation (Amitayurdhyana Sutra) mentions filial piety to parents as pure karma in both the beginning and the end, which is what it means. Someone also said: 'When parents believe and know to recite the Buddha's name, it is like planting seeds in a lotus pond; reciting the Buddha's name wholeheartedly is like a lotus flower growing out of the water; when the merit of reciting the Buddha's name is complete, it is like the lotus flower blooming and seeing the Buddha.' A filial son observes that the moment of his parents' rebirth is approaching, and beforehand compiles all the good deeds his parents have done in their lives into a memorial, and reads it to his parents from time to time, making sure that his parents feel happy in their hearts. Also, ask the parents to sit or lie down facing west, and not to forget the Pure Land. Set up an image of Amitabha (Amituofo), light incense, strike the chime, and have everyone help recite the Buddha's name. At the moment of death, be even more attentive and do not lose right mindfulness because of grief. If parents can be reborn in the Pure Land, wouldn't that be a joyful and commendable thing? Filial piety in life is precisely at this time. A message to filial sons and obedient grandsons: do not forget this matter. If you want to fulfill worldly etiquette, you must wait a long time after death before you can grieve. It is absolutely not allowed at the moment of death. Moreover, since ancient times, there have been many people who have recited the Buddha's name and been reborn in the Western Pure Land (Xifang Jingtu)!

者非一略舉數條以爲念佛者鑒所以烏長國主睹眾聖以來迎隋文皇后乘異香而西邁姚行婆請佛相待宋世子侍母同歸可謂一超直入如來地矣或曰依此行持實為大孝若無魚肉將何養親答曰汝之愚癡深為可愍世間香潔素味極多何必鯹膻臭穢魚肉曰師言明矣曰切在奉行。

待客解嘲戒殺文　七五

或曰賓客親友到來若不殺生禮待則大逆人情皆譏笑某迂闊慳吝矣答曰愚夫不明便懷畏縮若明佛理之人反勸親友齋戒唸佛同往西方何懼其譏笑之言乎只是主人自貪口腹故出此言若明因果罪福此事斷不肯為何以故要知所食之肉皆是累世六親多生眷屬秪因改頭換面各不相知嗚呼使食肉者有宿命智則其心苦痛食亦不下嚥矣或曰世人聞此言多疑駭不信且眾生無邊豈必所食者恰值往昔親屬耶答曰佛智見無量劫事眾生累劫輪迴處處受生皆曾互為親屬但凡眼不見故食之何知傳記商紂囚西伯密烹其子餉之西伯食之不知紂喜曰孰謂西伯聖食其子肉而不知噫以西伯之聖尚不能辨其子之肉況凡眼豈能識其往劫六親乎不見楞伽經云佛觀眾生輪迴六道同在生死遞相食啖無非親者又云為利殺眾生以財網諸肉二俱是惡業死墮號叫獄故知殺害及以食啖真地獄中之罪人也嗟乎作一時之容易受萬劫之艱難果報到頭無所逃矣諸仁者若順眾生之妄情則逆諸佛之大智慧具大

【現代漢語翻譯】現代漢語譯本這些並非全部，僅列舉數條，以供唸佛之人借鑑。例如，烏長國主得見眾多聖賢前來迎接，隋文皇后乘著奇異的香氣往生西方極樂世界，姚行婆祈請佛像等待，宋世子侍奉母親一同往生，真可謂一步超入如來之地。有人說，依照這種方式行持，確實是大孝，但如果沒有魚肉，將用什麼來贍養父母呢？回答說：你的愚癡實在令人可悲。世間清香潔凈的素食極多，何必食用腥膻臭穢的魚肉呢？那人說：師父說得明白了。回答說：關鍵在於奉行。

待客解嘲戒殺文

有人說，賓客親友到來，如果不殺生來款待，就太不合人情了，大家都會譏笑我迂腐、吝嗇。回答說：愚笨的人不明白事理，便心懷畏懼退縮。如果明白佛理的人，反而會勸親友齋戒唸佛，一同往生西方極樂世界，何必害怕他們的譏笑呢？這只是主人自己貪圖口腹之慾，所以才說出這種話。如果明白因果罪福的道理，這件事是斷然不會去做的。為什麼呢？要知道所吃的肉，都是累世的六親眷屬，只是因為改頭換面，彼此不相認識。唉！如果吃肉的人有宿命通，那麼他的內心必定痛苦萬分，甚至無法下嚥。有人說，世人聽到這些話，大多會懷疑、驚駭、不相信，而且眾生無邊無際，難道所吃的肉就一定是往昔的親屬嗎？回答說：佛的智慧能見到無量劫的事情，眾生累劫輪迴，處處受生，都曾互相成為親屬，只是凡夫的肉眼看不見，所以才吃。哪裡知道，傳記中記載，商紂王囚禁西伯（周文王），暗中烹了他的兒子做成肉羹獻給他。西伯吃了，卻不知道。紂王高興地說：誰說西伯是聖人？吃了他兒子的肉都不知道！唉！以西伯的聖明尚且不能辨認出兒子的肉，更何況凡夫的肉眼，又怎麼能認識往劫的六親呢？沒看到《楞伽經》中說，佛觀察眾生在六道中輪迴，同在生死之中，互相吞食，無非都是親人。經中又說：爲了利益而殺害眾生，用錢財來捕捉各種肉類，這兩種都是惡業，死後會墮入號叫地獄。所以要知道，殺害以及食用肉類，真是地獄中的罪人啊！唉！貪圖一時的容易，卻要遭受萬劫的艱難，果報到來時，無處可逃啊！各位仁者，如果順從眾生的妄情，就違逆了諸佛的大智慧，具備大

【English Translation】 English version These are not all, just a few examples for those who recite the Buddha's name to learn from. For example, the King of Wuchang saw many saints coming to greet him, Empress Wen of Sui ascended to the Western Pure Land on a cloud of fragrant incense, Yao Xingpo prayed for the Buddha's image to wait, and Prince Song served his mother to return together. It can be said that they directly entered the land of Tathagata in one leap. Someone said, 'Practicing in this way is indeed great filial piety, but if there is no fish or meat, what will be used to support parents?' The answer is: 'Your ignorance is truly pitiful. There are many fragrant and pure vegetarian foods in the world, why must you eat fish and meat that are fishy, smelly, and foul?' That person said: 'The master has spoken clearly.' The answer is: 'The key lies in practicing accordingly.'

'Exhortation Against Killing for Entertaining Guests'

Someone said, 'If I don't kill living beings to entertain guests and relatives, it would be against human sentiment, and everyone would laugh at me for being pedantic and stingy.' The answer is: 'Foolish people do not understand and are afraid and shrink back. Those who understand the Buddha's teachings will instead encourage relatives and friends to observe precepts, recite the Buddha's name, and go to the Western Pure Land together. Why fear their ridicule? This is just the host being greedy for food, so they say such things. If they understand the principles of cause and effect, and merit and demerit, they would definitely not do this. Why? You must know that the meat you eat is all from your relatives and family members from countless lifetimes, just because they have changed their appearance and you don't recognize each other. Alas! If those who eat meat had the wisdom of knowing past lives, their hearts would be in great pain, and they would not be able to swallow it.' Someone said, 'When people hear these words, they are mostly suspicious, shocked, and disbelieving. Moreover, sentient beings are boundless, so how can the meat they eat necessarily be from past relatives?' The answer is: 'The Buddha's wisdom can see things from countless kalpas. Sentient beings reincarnate in countless lifetimes, being born everywhere, and have all been relatives to each other. It is just that ordinary eyes cannot see it, so they eat it. How do they know that the historical records say that King Zhou of Shang imprisoned the Duke of the West (King Wen of Zhou) and secretly cooked his son into a meat soup and offered it to him? The Duke of the West ate it, but did not know. King Zhou was happy and said, 'Who says the Duke of the West is a sage? He eats the meat of his son and doesn't even know it!' Alas! Even with the Duke of the West's sagacity, he could not recognize the meat of his son, let alone ordinary eyes, how could they recognize their relatives from past kalpas? Don't you see that the Laṅkāvatāra Sūtra says that the Buddha observes sentient beings reincarnating in the six realms, all in the cycle of birth and death, eating each other, all of whom are relatives. The sutra also says: 'Killing sentient beings for profit, using wealth to capture all kinds of meat, both are evil deeds, and after death, they will fall into the screaming hell.' Therefore, know that killing and eating meat are truly the sins of those in hell! Alas! Seeking temporary ease, but suffering countless kalpas of hardship, when the karmic retribution arrives, there is nowhere to escape! All you virtuous ones, if you follow the deluded feelings of sentient beings, you will be going against the great wisdom of all Buddhas, possessing great

覺之悲智使賓主皆解脫矣若盡凡夫之世情令彼此俱沉墜矣嗚呼其輕重得失為何如智者審擇焉。

分產解冤戒殺文　七六

或曰世之分產者有難生乎有易生乎易生者則不問難生者多有殺生保救何如答曰將油救火其火愈焚世之難生者皆從殺業中來前冤尚解不徹后冤豈可復結不見經懺云宿無冤債者頃刻生下令其產母不覺不知若是冤家三朝兩日不即與娘分解使其產母腹中猶如刀割一人痛苦難當閤家驚惶憂懼又有多種難生愈加苦痛或拗茅生或踏蓮花生或推腸生或先是左手左腳生或是右手右腳生或橫倒生或把嬰兒割碎而生如此多種難生實從殺業所感冤尤重者或子以得生母因產絕或母雖得命子便傾殂再有冤業重者母子俱亡同入地獄如此者皆因殺生並眾惡也或曰師理甚明乞傳保命解冤之法與世間亦是一大方便曰如是如是若要保其母子雙全聽從吾之教法一切懷妊婦人不得吃狗肉鱔魚鳥雀螺螄之類惟要預先齋戒精嚴頂禮陀羅尼經三五部或觀音經五七卷懺罪解冤祈福保命再能作諸善事買命放生必得母子雙全消災延壽若不如此後悔難追又問世之把兒女浸死者如何答愚人理性不明造此殺業且人之生來者富貧壽夭皆前定也何苦將兒女淹棄血盆實為可痛嗚呼寧可不長成而自死者無有冤愆若故意而浸死者必然受報諸仁者若不改過自新作為謀

【現代漢語翻譯】現代漢語譯本：覺悟的悲心和智慧能使賓主雙方都得到解脫，如果順從凡夫俗子的世俗情感，只會讓彼此一同沉淪。唉！這其中的輕重得失究竟如何，有智慧的人應該仔細選擇啊。

分產解冤戒殺文七六

有人問：世間分娩，有容易的，有困難的，容易的自然不必說，困難的往往要殺生來保全，這樣做如何？回答說：這好比用油去救火，只會讓火燒得更旺。世間難產的，都是從殺業中來的。之前的冤孽尚未化解，又怎能再結下新的冤仇？難道沒聽說過經懺上說，宿世沒有冤債的人，頃刻就能生下來，讓產婦不知不覺。如果是冤家來報仇，三朝兩日不肯與母親分離，讓產婦腹中猶如刀割，一人痛苦難當，全家驚慌憂懼。還有多種難產的情況，更加痛苦，有的像拗斷茅草一樣，有的像踩在蓮花上一樣，有的像推腸子一樣，有的先是左手左腳生出來，有的是右手右腳生出來，有的橫著倒著生，有的甚至要把嬰兒割碎才能生出來。這些多種難產的情況，實在是從殺業所感，冤仇更加嚴重。冤仇特別重的，或者孩子得以出生，母親卻因難產而死；或者母親雖然保住了性命，孩子卻夭折了。更有冤業深重的，母子俱亡，一同墮入地獄。這些都是因為殺生以及各種惡行的緣故。有人說：法師的道理很明白，請傳授保命解冤的方法，對世間也是一大方便。回答說：是啊是啊，如果要保全母子平安，就要聽從我的教法：一切懷孕的婦人，不得吃狗肉、鱔魚、鳥雀、螺螄之類。一定要預先齋戒，精進嚴謹，頂禮《陀羅尼經》三五部，或者《觀音經》五七卷，懺悔罪業，化解冤仇，祈求福報，保佑性命。再能做各種善事，買物放生，必定能母子平安，消災延壽。如果不這樣做，後悔就來不及了。又有人問：世間把兒女浸死的人，是怎麼回事？回答說：這是愚人理性不明，造下殺業。要知道人的出生，富貴貧賤，壽命長短，都是前世註定的。何苦將兒女淹死，血盆地獄實在可悲！唉！寧可不長大而自然死去，沒有冤仇；如果故意淹死，必然會受到報應。各位仁者，如果不改過自新，另作打算……

【English Translation】 English version: Awakened compassion and wisdom liberate both host and guest; indulging in worldly emotions of ordinary people only causes mutual sinking. Alas! The weight of gain and loss, how should the wise carefully choose?

Text on Dividing Property, Resolving Grievances, and Abstaining from Killing, 76

Someone asks: Among those who divide property in the world, are births difficult or easy? Easy births are not questioned, but difficult births often involve killing to ensure survival. What about this? The answer is: It's like using oil to put out a fire, the fire only burns more fiercely. Difficult births in the world all come from the karma of killing. If previous grievances are not resolved, how can new ones be created? Haven't you heard the sutras say that those without karmic debts from past lives are born in an instant, without the mother even noticing? If it's an enemy seeking revenge, they won't separate from the mother for three or five days, causing the mother's abdomen to feel like it's being cut with knives, one person suffering unbearably, the whole family panicking and fearing. There are also various difficult births, causing even more pain, like breaking reeds, stepping on lotuses, pushing out intestines, or first giving birth to the left hand and left foot, or the right hand and right foot, or being born sideways or upside down, or even having to cut the baby into pieces to give birth. These various difficult births are truly caused by the karma of killing, making the grievances even more severe. For those with particularly heavy grievances, the child may be born, but the mother dies from difficult labor; or the mother may survive, but the child dies young. Even more karmically burdened are those where both mother and child die together, falling into hell together. All of this is due to killing and various evil deeds. Someone says: Teacher, your reasoning is very clear, please transmit the method of preserving life and resolving grievances, which would be a great convenience to the world. The answer is: Yes, yes, if you want to ensure the safety of both mother and child, listen to my teachings: All pregnant women must not eat dog meat, eel, birds, sparrows, snails, and the like. You must fast and be diligent in advance, prostrating to the 'Dharani Sutra' three to five times, or the 'Avalokiteshvara Sutra' five to seven times, repenting of sins, resolving grievances, praying for blessings, and protecting life. Furthermore, if you can do various good deeds, buying lives and releasing them, you will surely have a safe delivery for both mother and child, eliminating disasters and prolonging life. If you don't do this, it will be too late to regret. Someone asks again: What about those in the world who drown their children? The answer is: These are foolish people who do not understand reason and create the karma of killing. You should know that a person's birth, wealth, poverty, longevity, and early death are all predetermined. Why drown your children, making the pool of blood truly pitiful! Alas! It is better to die naturally without growing up, without any grievances; if you intentionally drown them, you will surely receive retribution. All you virtuous ones, if you do not repent and reform, and make other plans...

殺之論莫說佛法中有罪律法中亦不容矣。

慶生報本戒殺文　七七

或曰人逢生日只說慶生廣殺物命生靈嚴設笙歌酒禮招邀鄉鄰親友連日暢飲歡娛何如答曰愚夫之見如此賢者則不然乎若要慶生延生必須好生放生殺生慶生無有是處要知己之生日是母之難日不思報答親恩反以造罪作樂當思慈母十月懷擔三年乳哺受了多少辛苦擔了多少憂勞及至產時命若風燭血暈在地久乃方蘇爾時其母不顧自身且問生下孩兒是男是女得圓滿否身相具足否果得具足始乃心安家有辦者覓你代養家若無力娘自喚養甘乳飲飼抱惜如珠不凈污體亦不生嫌寒暑逼身還自洗滌推干就溫咽苦吐甘撫養成人至年長大正所謂哀哀父母生我劬勞欲報深恩昊天罔極是故胎骨經言阿難白佛言世尊大千界內何事最大愿佛慈悲方便解說佛言世間萬法莫過父母劬勞恩大諸仁者由此觀之粉骨碎身未足為報不聞彌勒勸孝偈云堂上有佛二尊懊惱世人不識不用金彩妝成亦非旃檀雕刻只看現在爺孃便是釋迦彌勒若能供養得他何用別作功德嗚呼大聖尚致此言況凡下乎為人不報親恩不如禽畜更不聞之羊能跪乳烏能返哺豈虛誑哉或曰師言切當敢不聽從何以行持可名報德答曰人之生日到來須要預先齋戒嚴潔道場或供佛齋僧或誦經唸佛或至誠禮懺或買命放生果能如是名報親恩存者福樂百

【現代漢語翻譯】殺生之論，不要說在佛法中有罪，即使在世俗的律法中也是不被允許的。

慶生報本戒殺文七七

有人問：『人們逢到生日，只說要慶祝生日，大肆殺害動物的性命，隆重地安排音樂歌舞和酒宴，邀請鄉鄰親友，連續多日地暢飲歡娛，這樣做怎麼樣？』回答說：『這是愚蠢之人的見解，賢明的人不是這樣的。如果要慶祝生日、延長壽命，必須好好地愛護生命、放生。殺生來慶祝生日，是沒有這樣的道理的。要知道自己的生日是母親受難的日子，不思報答父母的恩情，反而造罪作樂。應當想想慈母十月懷胎的辛苦，三年哺乳的勞累，受了多少辛苦，擔了多少憂愁。等到生產的時候，性命就像風中的蠟燭，血污滿地，很久才能甦醒。那時母親不顧自身，只問生下的孩子是男是女，是否圓滿，身體是否健全。如果一切都健全，才安心。家裡有條件的，找人代替你撫養；家裡沒有能力的，母親自己餵養，用甘甜的乳汁餵養，像對待珍寶一樣地抱在懷裡。即使孩子身體不乾淨，也不嫌棄。寒冷或炎熱侵襲身體，還自己清洗擦拭，推到溫暖的地方，嚥下苦的，吐出甜的，撫養成人。等到長大成人，正如所說，可憐的父母啊，生我養我多麼辛勞，想要報答深厚的恩情，就像天一樣無邊無際。』所以《胎骨經》上說，阿難（Ananda，佛陀的十大弟子之一，以記憶力強著稱）問佛說：『世尊，大千世界內，什麼事情最大？希望佛慈悲方便解說。』佛說：『世間萬法，沒有超過父母辛勤養育的恩情大的。』各位仁者，由此看來，即使粉身碎骨，也不足以報答父母的恩情。沒聽說過彌勒（Maitreya，未來佛）勸孝偈說：『堂上有兩尊佛，可惜世人不認識。不用金彩裝飾，也不是用旃檀雕刻，只看現在的父母，就是釋迦（Sakyamuni，佛教創始人）和彌勒。如果能供養他們，何必另外做功德。』唉，大聖人尚且這樣說，何況我們這些凡夫俗子呢？做人而不報答父母的恩情，還不如禽獸。更何況羊能跪著吃奶，烏鴉能反哺，難道是虛假的嗎？』有人說：『您說得非常恰當，我怎敢不聽從。要怎樣做才能算是報答恩德呢？』回答說：『人的生日到來，需要預先齋戒，清潔道場，或者供佛齋僧，或者誦經唸佛，或者至誠禮懺，或者買物放生。如果能這樣做，就叫做報答父母的恩情，活著的人就能得到福樂百倍。』

【English Translation】 The discussion of killing, not to mention that it is a sin in Buddhism, is not allowed even in secular laws.

Celebrating Birthdays, Repaying Kindness, and Abstaining from Killing - Text 77

Someone asked: 'When people have birthdays, they only talk about celebrating, killing many animals, arranging grand music and banquets, inviting neighbors and friends, and drinking and having fun for days. What about this?' The answer is: 'This is the view of foolish people; wise people are not like this. If you want to celebrate a birthday and prolong life, you must cherish life and release living beings. Killing to celebrate a birthday is not right. You should know that your birthday is the day your mother suffered. Instead of thinking about repaying your parents' kindness, you create sins and make merry. You should think about the hardship of your mother's ten months of pregnancy and the labor of three years of breastfeeding, how much suffering she endured, and how much worry she bore. When giving birth, her life is like a candle in the wind, her blood stains the ground, and it takes a long time to recover. At that time, the mother does not care about herself, but asks whether the child is a boy or a girl, whether it is complete, and whether the body is healthy. If everything is complete, she is relieved. If the family has the means, they find someone to raise you; if the family is not able, the mother feeds you herself, feeding you with sweet milk, holding you like a treasure. Even if the child's body is not clean, she does not dislike it. When cold or heat threatens the body, she washes and wipes it herself, pushes it to a warm place, swallows the bitter, spits out the sweet, and raises you to adulthood. When you grow up, as it is said, 'Alas, my parents, how hard you worked to give birth to me and raise me. I want to repay your deep kindness, but it is as boundless as the sky.' Therefore, the Taikotsu-kyo (Fetus Bone Sutra) says, Ananda (one of the Buddha's ten great disciples, known for his strong memory) asked the Buddha: 'World Honored One, within the great thousand worlds, what is the greatest thing? I hope the Buddha will compassionately explain it.' The Buddha said: 'Of all the laws in the world, nothing is greater than the kindness of parents' hard work in raising their children.' All of you, from this point of view, even if you break your bones and shatter your body, it is not enough to repay your parents' kindness. Haven't you heard Maitreya's (the future Buddha) exhortation to filial piety: 'There are two Buddhas in the hall, but unfortunately people do not recognize them. They are not decorated with gold and color, nor are they carved with sandalwood. Just look at your parents, they are Sakyamuni (the founder of Buddhism) and Maitreya. If you can make offerings to them, why do you need to do other merits?' Alas, even the great sage said this, let alone us ordinary people? A person who does not repay the kindness of his parents is not as good as a bird or beast. Moreover, sheep can kneel to eat milk, and crows can feed back their parents. Is this false?' Someone said: 'What you say is very appropriate, how dare I not listen. What should I do to be considered repaying kindness?' The answer is: 'When a person's birthday comes, you need to fast beforehand, clean the temple, or make offerings to the Buddha and monks, or recite scriptures and chant the Buddha's name, or sincerely repent, or buy and release living beings. If you can do this, it is called repaying the kindness of your parents, and the living will receive a hundredfold of happiness.'

年亡者超升佛國非但利益父母抑亦自增福田若不如斯是為大逆。

許願保安戒殺文　七八

或曰世人許願殺生者不一略舉幾種以陳之或因官訟者或為病苦者或禳水火者或求名利者或鎮家宅者或保途路者或安鄉境者或祈五禾者有先殺而保安有後殺而還願何如答曰汝之一說使我嗚噎不能言也曰然雖如是伏乞開明曰向不云乎人遭災禍年荒者皆從殺業所感也何則十惡之中殺業極重不見正法念經云造一所寺不如救一命故諺有之曰救人一命勝造七級浮圖即此意也要知人與畜形則異命則同矣涅槃經云一切惜身命無不畏刀杖恕己可為喻勿殺勿行杖雖復禽獸之殊保命畏死且人有微小痛癢尚不能忍況可受其刀砧耶噫令他痛苦保我平安無有是處先德云誤傷誤殺尚答餘殃故作故為寧逃業跡嗟乎若欲保安許願須將眾善奉行或供佛齋僧或印經造像或買命放生或濟貧救苦或唸經禮懺或露罪解冤或修橋砌路或普施茶湯果能如是行之必得隨心滿愿吁今人慾遂心願者何不觀古人之行事哉至如於公治獄大興駟馬之門竇氏活人高折五株之桂度蟻有狀元之報護鵝獲菩薩之因楊生救雀報以玉環孔氏放龜酬之金印正所謂行慈不求果報自是果報不忘皆得富貴綿長子孫昌盛又孫真人解衣贖蛇得水府活人之方遂登仙籍壽禪師盜庫救生為宗門大善知識證佛菩提嗚呼

【現代漢語翻譯】現代漢語譯本：如果為已故的親人祈福，使其超脫，往生佛國，這不僅對父母有益，也能為自己增加福田。如果不是這樣，那就是大逆不道。

許願保安戒殺文七八

有人說，世人許願殺生的例子很多，我略舉幾種來說明。有因為官司訴訟的，有因為疾病痛苦的，有爲了消除水火災害的，有爲了求取名利的，有爲了鎮守家宅的，有爲了保佑旅途平安的，有爲了安定鄉里地方的，有爲了祈求五穀豐登的。有先殺生而後求平安的，有事後殺生來還願的。對此，我該如何回答呢？回答說：你說的這些話，讓我聽了哽咽難言。說：即使是這樣，還是希望您能開導我。說：我之前不是說過了嗎？人們遭受災禍，年成不好，都是因為殺業所感召的。為什麼呢？因為十惡之中，殺業最為嚴重。沒看到《正法念經》里說，建造一座寺廟，不如救一條生命。所以俗語說：『救人一命，勝造七級浮屠（qí jí fú tú，七層寶塔）。』就是這個意思。要知道，人和動物，形體雖然不同，但生命都是一樣的。《涅槃經》里說，一切眾生都愛惜自己的生命，沒有誰不害怕刀杖。用自己來做比喻，就應該知道不要殺生，不要用刑杖。即使是禽獸，也同樣保命畏死。況且人有稍微的疼痛都不能忍受，更何況是接受刀砍斧剁呢？唉！讓其他眾生痛苦，來保佑我的平安，哪有這樣的道理！先賢說，無意中傷到或殺死眾生，尚且要償還餘殃，更何況是故意殺生呢，難道能逃脫業報的痕跡嗎？唉！如果想要保安寧，許願時必須奉行各種善事，或者供養佛、齋僧，或者印刷經書、建造佛像，或者買物放生，或者救濟貧困、救助困苦，或者唸經禮懺，或者揭露罪過、解除冤仇，或者修橋鋪路，或者普遍施捨茶水。如果真能這樣做，必定能隨心所愿。唉！現在的人想要實現心願，為什麼不看看古人的行事呢？比如於公治理獄訟，大興駟馬之門（sì mǎ zhī mén，顯貴之門）；竇氏救活人命，高折五株之桂（wǔ zhū zhī guì，科舉及第的象徵）；度蟻之人有狀元之報，護鵝之人獲菩薩之因。楊寶救雀，雀報以玉環；孔愉放龜，龜酬之金印。這正是所謂的行慈不求果報，果報自然不會忘記。都能得到富貴綿長，子孫昌盛。孫思邈解衣贖蛇，得到水府活人之方，最終登入仙籍；壽禪師盜庫救生，成為宗門大善知識，證得佛菩提。唉！

【English Translation】 English version: If one prays for the deceased to be reborn in the Pure Land, it not only benefits the parents but also increases one's own field of merit. If it is not done this way, it is a great transgression.

Pledge for Peace and Security - Abstain from Killing Text Seven Eight

Some say that there are many instances of people making vows to kill. I will briefly mention a few to illustrate. Some do it because of lawsuits, some because of illness and suffering, some to ward off water and fire disasters, some to seek fame and fortune, some to protect their homes, some to ensure safe journeys, some to secure the peace of their villages, and some to pray for abundant harvests. Some kill first and then seek peace, while others kill afterward to fulfill their vows. How should I respond to this? The answer is: Your words make me choke with grief. Say: Even so, I beg you to enlighten me. Say: Haven't I said before that people suffer disasters and poor harvests because of the karmic effects of killing? Why? Because among the ten evils, killing is the most serious. Haven't you seen in the Saddharma Smṛtyupasthāna Sūtra that building a temple is not as good as saving a life? Therefore, there is a saying: 'Saving a life is better than building a seven-story pagoda (qí jí fú tú).' That is the meaning. You should know that although humans and animals have different forms, their lives are the same. The Nirvana Sutra says that all beings cherish their lives and fear knives and sticks. Use yourself as an example, and you should know not to kill or use sticks. Even animals cherish their lives and fear death. Moreover, people cannot tolerate even slight pain, let alone being subjected to knives and axes. Alas! To cause suffering to other beings to ensure my own peace, there is no such principle! The former sages said that even accidentally injuring or killing beings still requires repaying the remaining karmic effects, let alone intentionally killing. How can one escape the traces of karma? Alas! If you want peace and security, you must perform various good deeds when making vows, such as making offerings to the Buddha, offering alms to monks, printing scriptures, building Buddha statues, buying lives and releasing them, helping the poor and relieving the suffering, reciting scriptures and performing repentance, revealing sins and resolving grievances, building bridges and paving roads, or universally offering tea and water. If you can truly do this, you will surely have your wishes fulfilled. Alas! People today want to fulfill their wishes, why not look at the actions of the ancients? For example, Yu Gong governed lawsuits and greatly expanded the gate of four horses (sì mǎ zhī mén, a gate of nobility); Dou Shi saved lives and highly broke off five branches of cassia (wǔ zhū zhī guì, a symbol of passing the imperial examination); the person who saved ants received the reward of becoming the top scholar, and the person who protected geese obtained the cause of the Bodhisattva. Yang Bao saved a sparrow, and the sparrow repaid him with a jade ring; Kong Yu released a turtle, and the turtle rewarded him with a golden seal. This is precisely what is meant by practicing compassion without seeking reward, and the reward will naturally not be forgotten. All can obtain lasting wealth and prosperity, and flourishing descendants. Sun Simiao took off his clothes to redeem a snake and obtained the method of saving lives from the water palace, eventually ascending to the ranks of immortals; Zen Master Shou stole from the treasury to save lives and became a great virtuous teacher of the sect, attaining Buddha's enlightenment. Alas!

世人不知戒殺放生反以顛倒造作實可悲哉。

救患謟祭戒殺文　七九

或曰世之染病者見服藥無效遂殺豬羊六畜謟祭神鬼求安何如答曰雪上加霜苦中添苦不知因果經云今生短命多病者皆從殺業中來何不懺悔前𠍴反以加增后罪殺他死救吾生人心安在苦他身保我命天理不容問亦有殺生謟祭而病痊者何也答命當不死而病痊非殺生而病痊也何則若殺命救得命世間王侯將相富貴人民應得長生在世何期又有多病夭促耶只要知命樂天自得無災少病縱有禍患臨身皆是宿業所感不見論語云死生有命富貴在天又云非其鬼而祭之謟也子疾病子路請禱子曰丘之禱久矣嗚呼能依孔子行事何必謟祭邪神若不如斯反損壽矣不見藥師經云世人不知行善積德反信邪魔外道妖㜸之師妄說禍福便生恐動心不自正十問覓禍殺種種眾生解奏神明呼諸魍魎請乞福祐欲冀延年終不能得愚癡迷惑信邪倒見遂令橫死入于地獄無有出期正所謂求榮而反辱非君子之行事也或曰若不保救於心何安答曰便要保救非在殺生須用全家齋戒凈廚凈壇或告斗禳星或誦經禮懺或買命放生或妝𦘕佛像如斯行事佛祖許之何以故行了善事命終也得超生善道非但死者超升亦使見存獲福若不信之吾末如之何也已矣。

利益亡人戒殺文　八十

或曰多見世人死亡不信佛法行事反以

【現代漢語翻譯】現代漢語譯本：世人不懂得戒殺放生，反而做出本末倒置的事情，實在可悲啊。

救治疾病的戒殺祭祀文七十九

有人說，世上生病的人，看到吃藥沒有效果，就殺豬宰羊等牲畜來諂媚祭祀神鬼，以求平安，這怎麼樣呢？回答說，這是雪上加霜，苦上加苦。不懂得因果啊！佛經上說，今生短命多病的人，都是從殺業中來的。為什麼不懺悔以前的罪過，反而增加以後的罪孽呢？殺了別的生命來救自己的生命，人心何在？苦了別人的身體來保全我的性命，天理不容啊！問：也有殺了生來諂媚祭祀而病痊癒的，這是為什麼呢？回答：是命不該死而病痊癒，不是因為殺了生而病痊癒啊！為什麼這麼說呢？如果殺害生命能夠救回生命，那麼世間的王侯將相、富貴人民，應該能夠長生在世，哪裡還會有多病夭折的呢？只要懂得順應天命，安於天命，自然沒有災禍，少生疾病。縱然有禍患降臨，都是宿世的業力所感召。沒看到《論語》上說，『死生有命，富貴在天』嗎？又說，『不是應該祭祀的鬼神卻去祭祀，是諂媚。』孔子生病了，子路請求禱告，孔子說：『我（丘）的禱告很久了。』唉！能夠按照孔子的行為做事，何必諂媚祭祀邪神呢？如果不如這樣，反而會減損壽命啊！沒看到《藥師經》上說，世人不懂得行善積德，反而相信邪魔外道、妖妄的巫師，胡說禍福，便產生恐懼，心不能自正。十方尋求災禍，殺害各種眾生，祈求神明，呼喚各種鬼怪，請求賜福保佑，想要以此來延長壽命，終究不能得到。愚癡迷惑，相信邪惡顛倒的見解，於是導致橫死，墮入地獄，沒有出來的期限。這正是所說的求榮反而受辱，不是君子的行為啊！有人說：如果不加以保全救護，心裡怎麼能安定呢？回答說：想要保全救護，不在於殺生，必須用全家齋戒，清凈廚房和祭壇，或者告斗禳星，或者誦經禮懺，或者買生命放生，或者描繪佛像。像這樣行事，佛祖是允許的。為什麼呢？因為做了善事，命終后也能超生到善道。不但死者能夠超升，也能使活著的人獲得福報。如果不相信我的話，我也沒辦法了。罷了。

利益亡者的戒殺文八十

有人說，經常看到世人去世后，不相信佛法，反而……

【English Translation】 English version: It is truly lamentable that people do not understand the importance of refraining from killing and releasing life, and instead engage in actions that are completely inverted and misguided.

Exhortation Against Killing for Healing and Appeasement Seventy-Nine

Someone asks: 'When people fall ill and find that medicine is ineffective, they often resort to killing pigs, sheep, and other livestock to appease and offer sacrifices to gods and spirits in the hope of finding peace. What do you think of this?' The answer is: 'This is like adding frost to snow, adding bitterness to suffering. They do not understand the principle of cause and effect. The sutras say that those who are short-lived and sickly in this life are reaping the consequences of their past actions of killing. Why not repent of past transgressions instead of adding to future sins? To kill another being to save one's own life—where is the humanity in that? To inflict suffering on another to protect one's own life—heavenly justice will not allow it!' Question: 'But aren't there cases where illnesses are cured through killing and offering sacrifices?' Answer: 'The recovery from illness is due to the fact that one's life was not destined to end at that time, not because of the killing. If killing could save lives, then all the kings, nobles, generals, ministers, wealthy, and common people in the world should be able to live forever. Why would there still be so many who are sickly and die young? One should simply understand destiny and be content with one's lot, and naturally one will have fewer disasters and illnesses. Even if misfortune befalls one, it is all due to the influence of past karma.' Don't you see that the Analects says, 'Life and death are determined by fate, wealth and honor are determined by heaven'? It also says, 'To offer sacrifices to spirits that are not one's own is flattery.' When Confucius was ill, Zilu asked to pray for him. Confucius said, 'I (Qiu) have been praying for a long time.' Alas! If one can act according to the teachings of Confucius, why would one need to flatter and offer sacrifices to evil spirits? If one does not do so, one will only shorten one's lifespan. Don't you see that the Medicine Buddha Sutra says, 'People in the world do not know how to do good deeds and accumulate virtue, but instead believe in demonic paths, heretical teachings, and the deceitful teachers of demons, who falsely speak of misfortune and fortune, causing them to become fearful and agitated, and their minds cannot be rectified. They seek misfortune in all directions, killing various living beings, praying to the gods, and calling upon all kinds of demons, begging for blessings and protection, hoping to prolong their lives, but in the end, they cannot obtain it. They are foolish and deluded, believing in evil and inverted views, which leads to untimely death and falling into hell, with no hope of escape. This is exactly what is meant by seeking glory but receiving shame, which is not the conduct of a noble person!' Someone asks: 'If one does not seek to protect and save oneself, how can one find peace of mind?' The answer is: 'The way to protect and save oneself is not through killing. One must have the whole family observe a vegetarian diet, purify the kitchen and altar, or pray to the Dipper stars, or recite sutras and perform repentance ceremonies, or buy lives and release them, or create Buddha images. Such actions are approved by the Buddhas and ancestors. Why? Because by doing good deeds, one can be reborn in a good realm after death. Not only can the deceased be reborn in a higher realm, but also the living can receive blessings. If you do not believe me, then I can do nothing more. So be it.'

Exhortation Against Killing for the Benefit of the Deceased Eighty

Someone says, 'I often see that when people die, they do not believe in the Buddhist teachings, but instead...'

殺生辦酒接客出喪何如答曰仁者之言甚善吾亦不能救之曰何謂也曰貪食酒肉者多諸佛救他不得況我一人乎曰然雖如是亦有信者行之曰善哉善哉不見地藏經云爾時地藏菩薩白佛言世尊我觀閻浮眾生舉足動念無非是罪縱修善事多退初心若遇惡緣唸唸增長不逢知識勸化修持展轉受苦不息又去若人父母眷屬命終宜為設福以資前路或懸幡蓋及然油燈或轉讀尊經或供養佛像乃至唸佛菩薩名號歷在亡人耳根縱有罪業亦得消除更為身死之後七七日內修齋唸佛能使亡者超升見存獲益是故我今對佛世尊及天龍八部人等勸于閻浮提眾生臨終之日慎勿殺害拜祭鬼神何以故無纖毫之力利益亡人但結罪緣轉增深重假使亡人在生修善應得超升遇此陽眷惡緣反墮惡道何況不修之人能得脫苦譬如有人從遠地來絕糧三日所負擔物強過百斤忽遇鄰人更附少物轉復困重說是語時會中有一長者名曰大辯合掌恭敬問地藏菩薩言大士南閻浮提眾生命終之後小大眷屬為修功德乃至設齋是命終人得解脫否地藏答言長者我今為未來現在一切眾生承佛威力略說是事汝今再問利益愈多若人命終之時得聞一佛名一菩薩名或經中一偈一句不問有罪無罪悉得解脫雖得解脫七分之中而乃獲一六分功德生者自受吾勸善男女等聞健自修分分己獲長者若修度亡佛事宜用嚴潔香羞慇勤禮敬若不如斯

【現代漢語翻譯】現代漢語譯本：問：殺生辦酒宴請賓客，或者辦理喪事，應該如何處理？答：仁者您說得很好。但我也沒有辦法阻止。問：為什麼這麼說？答：貪吃酒肉的人太多了，諸佛都難以救度他們，更何況我一個人呢？問：即使這樣，也有信奉佛法的人會照著做吧？答：說得好啊，說得好啊！你沒看到《地藏經》里說的嗎？當時，地藏菩薩（Ksitigarbha Bodhisattva，佛教菩薩，以救度地獄眾生為己任）對佛說：『世尊，我觀察閻浮提（Jambudvipa，佛教中我們所居住的這個世界）的眾生，一舉一動，每一個念頭，沒有不是罪惡的。即使修行善事，也大多會退失最初的善心。如果遇到惡的因緣，罪惡的念頭就會念念增長，不能遇到善知識勸導教化，修持正法，輾轉遭受痛苦，沒有止息。如果有人父母眷屬去世，應該為他們設福，用來資助他們前往後世的路途。或者懸掛幡蓋，或者點燃油燈，或者轉讀尊貴的經典，或者供養佛像，乃至唸誦佛菩薩（Buddha and Bodhisattva）的名號，讓亡人聽到。即使有罪業，也能消除。更要在死後的七七四十九天內，修行齋戒，唸佛，能使亡者超脫，生者獲益。所以，我現在對佛世尊以及天龍八部（Devas, Nagas and the eight classes of supernatural beings）人等勸告閻浮提的眾生，在臨終的時候，千萬不要殺害生命，祭拜鬼神。為什麼呢？因為這樣做，沒有絲毫的力量可以利益亡人，只會結下罪惡的因緣，反而增加亡人的罪業。假如亡人生前修行善事，本應超升，遇到陽世眷屬造作惡業的因緣，反而會墮入惡道，更何況那些不修行的人，怎麼能脫離苦難呢？這就好比有人從遠地來，斷糧三天，所負擔的物品已經超過百斤，忽然遇到鄰居又附加上少量的物品，反而更加困苦沉重。』說這些話的時候，會中有一位長者，名叫大辯（Great Eloquence），合掌恭敬地問地藏菩薩說：『大士（Great Bodhisattva），南閻浮提（Jambudvipa）的眾生，在命終之後，大小眷屬為他們修功德，乃至設齋，那麼命終的人能夠得到解脫嗎？』地藏菩薩回答說：『長者，我現在為未來和現在的一切眾生，承蒙佛的威力，簡略地說這件事。你現在再次提問，利益會更多。如果有人在命終的時候，能夠聽到一佛（Buddha）的名號，一菩薩（Bodhisattva）的名號，或者經中的一偈一句，不論他有沒有罪，都能夠得到解脫。雖然得到解脫，但七分之中，亡者只能獲得一分，六分功德由生者自己獲得。我勸善男信女們，趁著健康的時候自己修行，每一分功德都能自己獲得。長者，如果修度亡的佛事，應該用嚴謹清潔的物品，以恭敬慇勤的心來禮敬，如果不是這樣，就沒有利益。』

【English Translation】 English version: Question: What should be done regarding killing living beings to prepare wine for entertaining guests or holding funerals? Answer: Benevolent one, your words are very good. But I also cannot prevent it. Question: Why do you say that? Answer: There are too many people who are greedy for wine and meat. Even the Buddhas (Buddha, the enlightened one) find it difficult to save them, let alone me alone? Question: Even so, there are still believers who will do it, right? Answer: Well said, well said! Haven't you seen what the Ksitigarbha Sutra (Ksitigarbha Sutra, a Mahayana Buddhist scripture) says? At that time, Ksitigarbha Bodhisattva (Ksitigarbha Bodhisattva, a Bodhisattva who vowed to save all beings in hell) said to the Buddha (Buddha): 'World Honored One, I observe the beings of Jambudvipa (Jambudvipa, the world we live in), every movement, every thought, is nothing but sin. Even if they cultivate good deeds, they mostly lose their initial good intentions. If they encounter evil conditions, evil thoughts will increase moment by moment, and they will not encounter wise teachers to advise and teach them to cultivate the Dharma, and they will suffer continuously without ceasing. If someone's parents or relatives pass away, they should create blessings for them to help them on their way to the next life. Or hang banners and canopies, or light oil lamps, or recite the venerable scriptures, or make offerings to Buddha images, or even recite the names of Buddhas and Bodhisattvas (Buddha and Bodhisattva), so that the deceased can hear them. Even if they have sins, they can be eliminated. Moreover, within forty-nine days after death, they should practice fasting and recite the Buddha's name, which can enable the deceased to be liberated and the living to benefit. Therefore, I now advise the beings of Jambudvipa to the Buddha, the World Honored One, and the Devas, Nagas and the eight classes of supernatural beings (Devas, Nagas and the eight classes of supernatural beings), not to kill living beings or worship ghosts and spirits at the time of death. Why? Because doing so has no power to benefit the deceased, but only creates sinful conditions and increases the deceased's sins. If the deceased cultivated good deeds during their lifetime and should have been liberated, they will fall into evil paths due to the evil conditions created by their living relatives, let alone those who do not cultivate, how can they escape suffering? It is like someone coming from a distant place, having been without food for three days, and carrying more than a hundred pounds of goods. Suddenly, a neighbor adds a small amount of goods, which makes them even more tired and burdened.' While these words were being spoken, there was an elder in the assembly named Great Eloquence (Great Eloquence), who respectfully asked Ksitigarbha Bodhisattva with his palms together: 'Great Bodhisattva (Great Bodhisattva), after the beings of Jambudvipa (Jambudvipa) die, if their relatives, both young and old, cultivate merit for them, and even hold feasts, can the deceased be liberated?' Ksitigarbha Bodhisattva replied: 'Elder, for the sake of all beings in the future and present, I will briefly speak about this matter by the power of the Buddha. If you ask again now, the benefits will be even greater. If someone can hear the name of a Buddha (Buddha), the name of a Bodhisattva (Bodhisattva), or a verse or sentence from a scripture at the time of death, regardless of whether they are guilty or not, they can be liberated. Although they are liberated, the deceased can only receive one-seventh of the merit, and the living receive six-sevenths of the merit themselves. I advise good men and women to cultivate themselves while they are healthy, and each portion of merit can be obtained by themselves. Elder, if you cultivate Buddhist affairs for the deceased, you should use solemn and clean items and pay homage with respect and diligence. If it is not like this, there will be no benefit.'

存亡少益爾時長者歡喜合掌而退嗚呼先聖慈悲方便只要後人信行後人不信不行孤負先聖遺訓噫世人慎終追遠正在此時不可不謹。

預修超薦戒殺文　八一

或曰世之預修者頗多立志持齋者不一或持三年者或持週年者或持正五九者或持正七十者或持佛誕日者或持十齋者或持六齋者或持朔望三八者此等未齋之先多有殺生買肉以關素后至年月日時未滿就便殺生買肉以破齋何如答曰發心固為美矣只緣理性不明不知持齋者正為戒殺也何故福未修而罪先作善未圓而惡就加此等亂作胡行焉可謂之齋也莫說無功惟恐有罪若肯一心長齋唸佛決定往生凈土若不如此依舊輪迴遂使來生有罪有福有苦有樂何則受苦受患之時是殺生造罪之報受福受樂之時是持齋積善之報子若不信吾言現有四種之人可驗今生或有福有壽者有福無壽者無福有壽者無福無壽者或曰此上四種之疑乞師明矣曰今生有福有壽者前世佈施及齋戒也有福無壽者雖佈施不戒殺也無福有壽者專持齋不捨財也無福無壽者又慳貪又殺生也或曰此疑雖決再問一端世之或修延生功德者或為度亡佛事者多有未做功果之前盡說請人扶持先殺生辦酒以待眾后至功果未了妄稱關堂安神就殺生置酒以開筵何如答曰此等愚夫可悲可痛譬如有人以血污身還將血洗能得凈乎此等因果不知反加存亡罪苦

【現代漢語翻譯】現代漢語譯本：存亡少益爾時長者歡喜合掌而退。嗚呼！先聖慈悲方便，只要後人信行。後人不信不行，孤負先聖遺訓。噫！世人慎終追遠，正在此時，不可不謹。

預修超薦戒殺文八一

或問：世上預先修行的人很多，立志持齋的人也不少，有的持三年齋，有的持週年齋，有的持正月初一、初五、初九齋，有的持正月、七月、十月齋，有的持佛誕日齋，有的持十齋日齋，有的持六齋日齋，有的持朔日、望日、初三、初八齋。這些人未持齋之前，多有殺生買肉來準備吃素之後的東西，等到年月日時未滿，就隨便殺生買肉來破齋，這怎麼樣呢？答：發心固然是好的，只因爲理性不明，不知道持齋正是爲了戒殺。為什麼福還沒修，罪先造了？善還沒圓滿，惡就增加了？這種胡作非爲，怎麼能叫做齋呢？莫說沒有功德，只怕有罪過。如果肯一心長齋唸佛，決定往生凈土。如果不這樣，依舊輪迴，以致來生有罪有福，有苦有樂。為什麼呢？受苦受難的時候，是殺生造罪的報應；享受福樂的時候，是持齋積善的報應。你若不信我的話，現有四種人可以驗證：今生有福有壽的人，有福無壽的人，無福有壽的人，無福無壽的人。或問：對這以上四種人的疑惑，請老師明示。答：今生有福有壽的人，前世佈施及齋戒；有福無壽的人，雖然佈施但不戒殺；無福有壽的人，只持齋但不捨財；無福無壽的人，又慳貪又殺生。或問：這個疑惑雖然解決了，再問一個問題。世上有人修延生功德，或者做超度亡靈的佛事，多有在未做功果之前，就說要請人扶持，先殺生辦酒來招待眾人；等到功果未了，就妄稱關堂安神，就殺生置酒來開筵，這怎麼樣呢？答：這種愚夫真是可悲可痛！譬如有人用血污身，還想用血來洗，能洗乾淨嗎？這種人因果不知，反而增加存亡的罪苦。

【English Translation】 English version: The elder, Shishier, rejoiced, put his palms together, and withdrew. Alas! The compassionate and expedient means of the ancient sages only require later generations to believe and practice. If later generations do not believe and practice, they will betray the teachings of the ancient sages. Alas! The world values careful attention to the end and remembrance of ancestors, and this is precisely the time to be cautious.

Pre-Cultivation, Transcendence, and Abstinence from Killing Text - Eighty-One

Someone asked: 'There are many in the world who cultivate in advance, and not a few who aspire to observe vegetarianism. Some observe it for three years, some for a year, some on the first, fifth, and ninth days of the lunar month, some in the first, seventh, and tenth months, some on the Buddha's birthday, some on the ten vegetarian days, some on the six vegetarian days, and some on the new moon, full moon, third, and eighth days. Before these people observe vegetarianism, many kill living beings and buy meat to prepare for their vegetarian meals. When the date and time have not yet been fulfilled, they casually kill living beings and buy meat to break their fast. What about this?' The answer: 'The intention is certainly good, but it is only because the principle is not clear that they do not know that observing vegetarianism is precisely for abstaining from killing. Why is it that before merit is cultivated, sin is created first? Before goodness is perfected, evil is increased? How can such reckless and absurd behavior be called vegetarianism? Let alone no merit, I fear there is sin. If one is willing to wholeheartedly observe vegetarianism and recite the Buddha's name, one will surely be reborn in the Pure Land. If not, one will continue to transmigrate, resulting in sin and merit, suffering and joy in the next life. Why? The time of suffering and hardship is the retribution for killing and creating sin; the time of enjoying blessings and happiness is the retribution for observing vegetarianism and accumulating good deeds. If you do not believe my words, there are four types of people who can be verified: those who have both blessings and longevity in this life, those who have blessings but no longevity, those who have no blessings but have longevity, and those who have neither blessings nor longevity.' Someone asked: 'I beg the teacher to clarify the doubts about the above four types of people.' The answer: 'Those who have both blessings and longevity in this life practiced generosity and observed vegetarianism in their previous lives; those who have blessings but no longevity, although they practiced generosity, did not abstain from killing; those who have no blessings but have longevity only observed vegetarianism but did not give up wealth; those who have neither blessings nor longevity are both stingy and kill living beings.' Someone asked: 'Although this doubt has been resolved, I will ask one more question. When people cultivate merit for prolonging life or perform Buddhist rituals for liberating the deceased, many say they need to invite people to support them before the merit is completed, so they first kill living beings and prepare wine to entertain the crowd. When the merit is not yet completed, they falsely claim to enshrine the spirits and then kill living beings and prepare wine to hold a feast. What about this?' The answer: 'Such foolish people are truly pitiful and lamentable! It is like someone who has soiled their body with blood and still wants to wash it with blood. Can it be cleaned? Such people do not understand cause and effect and instead increase the sins and suffering of both the living and the dead.'

故寒山拾得云昨日方設齋今朝宰六畜一度造天堂百度造地獄嗚呼持齋功德未滿一分而殺生之罪已具百分矣如此者焉得利益存亡陰超陽泰若修功果酒尚不應飲破況殺生食肉乎金光明經因果云宋朝紹興年間淮陰有小民喪女經寒食恨無以為薦其母截髮賣錢六百將欲請僧做佛事忽有五僧門前經過遂迎請入其僧轉相推託良久一僧肯之即訪諸鄰得金光明經一部讀誦已竟迴向就齋而去街上忽偶向之四僧邀共酒家就座忽聞窗外有聲呼轉經僧莫飲酒僧問何人遂泣曰我看經家亡女也淪滯冥途日久今蒙師課經功德方得脫罪超生師若飲酒破齋令我依前沉墜言已不見僧慚而退其後五僧全持齋戒唸佛參禪皆得果證菩提咸作人天眼目吁一鬼度五僧正此謂也如是因果昭然豈可飲酒食肉若不齋戒精嚴功果亦無益矣。

慈心不殺放生文　八二

或曰持齋不食肉勝如放生何如答曰不食肉者但能絕殺緣僅免一己之過而無濟物之功也佛所以教人持齋者正欲增其慈悲心也今之齋者雖自不食肉亦不肯放生是名無慈悲之人也十方諸佛憐愍眾生如子今見人殺佛之子力可救而坐視不救雖不食其肉亦名大破齋矣戒經有三種凈戒攝律儀戒無惡不斷即諸惡莫作也攝善法戒無善不積即眾善奉行也饒益有情戒無生不度即普救一切眾生也若不能放生救眾生苦即名大破戒矣嗟乎

【現代漢語翻譯】現代漢語譯本寒山拾得曾說：『昨天才設齋，今天就宰殺六畜。一次建造天堂，百次建造地獄。』唉！持齋的功德連一分都未滿，而殺生的罪過已經具備百分了。像這樣，怎麼能得到利益，使已故者安寧，生者泰然呢？如果修功德，連酒都不應該喝，何況殺生吃肉呢？《金光明經因果》中記載，宋朝紹興年間，淮陰有個小民死了女兒，臨近寒食節，悲傷沒有東西可以祭奠。他的母親剪下頭髮賣了六百文錢，打算請僧人做法事。忽然有五個僧人從門前經過，於是迎請他們進來。僧人們互相推託，很久之後，一個僧人答應了。隨即拜訪鄰居，得到一部《金光明經》，讀誦完畢后迴向，就齋戒而去。在街上偶然遇到之前的四個僧人，邀請一起到酒家就座。忽然聽到窗外有聲音呼喚轉經的僧人，『不要喝酒！』僧人問：『是誰？』那聲音哭泣著說：『我是看經人死去的女兒，沉淪在陰間很久了，現在蒙受師父誦經的功德，才得以脫罪超生。師父如果飲酒破齋，會讓我依舊沉淪下去。』說完就不見了。僧人慚愧地退了出來。之後五個僧人全都持齋戒、唸佛參禪，都得到了果證菩提，都成爲了人天眼目。唉！一個鬼度化了五個僧人，說的就是這個道理啊。這樣的因果昭然，怎麼可以飲酒食肉呢？如果不齋戒精嚴，功德也是沒有益處的。

《慈心不殺放生文》八二

有人說：『持齋不吃肉勝過放生，怎麼樣？』回答說：『不吃肉的人，只能斷絕殺生的因緣，僅僅免除自己一個人的過錯，而沒有救濟眾生的功德。』佛陀教人持齋，正是爲了增長他們的慈悲心。現在的齋戒者，雖然自己不吃肉，也不肯放生，這叫做沒有慈悲心的人。十方諸佛憐憫眾生如同自己的孩子，現在看見有人殺佛的孩子，有能力救卻坐視不救，即使不吃他的肉，也叫做大破齋戒了。戒經中有三種凈戒：攝律儀戒，無惡不斷，也就是諸惡莫作；攝善法戒，無善不積，也就是眾善奉行；饒益有情戒，無生不度，也就是普救一切眾生。如果不能放生救眾生苦，就叫做大破戒了。唉！

【English Translation】 English version Hanshan and Shide said, 'Yesterday, a vegetarian feast was held; today, six kinds of livestock are slaughtered. One time building paradise, a hundred times building hell.' Alas! The merit of keeping a vegetarian diet is not even one-tenth complete, while the sin of killing has already reached one hundred percent. How can one obtain benefits, bring peace to the deceased, and prosperity to the living? If one cultivates merit, even alcohol should not be consumed, let alone killing and eating meat? The 'Karma of the Golden Light Sutra' records that during the Shaoxing era of the Song Dynasty, a commoner in Huaiyin lost his daughter. Approaching the Cold Food Festival, he grieved that he had nothing to offer as a sacrifice. His mother cut off her hair and sold it for six hundred coins, intending to invite monks to perform Buddhist rituals. Suddenly, five monks passed by the door, so they invited them in. The monks declined each other, and after a long time, one monk agreed. He then visited the neighbors and obtained a copy of the 'Golden Light Sutra', recited it completely, dedicated the merit, and left after the vegetarian meal. On the street, he happened to meet the previous four monks, who invited him to sit down together at a tavern. Suddenly, a voice was heard outside the window calling to the monk who recited the sutra, 'Do not drink alcohol!' The monk asked, 'Who is it?' The voice wept and said, 'I am the deceased daughter of the sutra reader, having been trapped in the underworld for a long time. Now, thanks to the merit of the master's recitation of the sutra, I have been able to escape sin and be reborn. If the master breaks the vegetarian vow by drinking alcohol, it will cause me to sink back down as before.' After speaking, she disappeared. The monk retreated in shame. Afterwards, all five monks strictly observed the vegetarian precepts, practiced mindfulness of the Buddha, and meditated, all attaining the fruit of Bodhi, and all becoming the eyes of humans and devas. Alas! One ghost saved five monks, which is what this saying refers to. Such karma is evident, how can one drink alcohol and eat meat? If one is not strict in observing vegetarian precepts, merit will be of no benefit.

'Discourse on Releasing Life with Compassionate Heart' Eighty-Two

Someone asks, 'Is keeping a vegetarian diet better than releasing life?' The answer is, 'One who does not eat meat can only cut off the causes of killing, merely avoiding one's own fault, without the merit of saving beings.' The Buddha teaches people to keep a vegetarian diet precisely to increase their compassionate heart. Those who keep a vegetarian diet now, although they do not eat meat themselves, are unwilling to release life; these are called people without compassion. The Buddhas of the ten directions pity sentient beings as if they were their own children. Now, seeing someone killing the Buddha's child, having the ability to save them but sitting idly by, even if one does not eat their meat, it is still called a great breaking of the precepts. The precepts have three kinds of pure precepts: the precept of restraining the precepts, cutting off all evil, which is to do no evil; the precept of gathering good dharmas, accumulating all good, which is to practice all good; the precept of benefiting sentient beings, saving all beings, which is to universally save all sentient beings. If one cannot release life and save sentient beings from suffering, it is called a great breaking of the precepts. Alas!

終年素食曾無濟物救苦之功一旦舍財便有贖命放生之德昔我佛尚割身肉以貸鴿為佛弟子者不能捨幻財以贖命有何面目以見佛哉問放生固為慈悲云何不放雞鵝豬鴨牛羊等偏放鰍鱔禽魚螺螄之類耶答世間有二種畜生一者受決定殺果如雞鵝牛羊等是也緣其前世決定不信因果歡喜決定行殺無懺悔心故今世為畜生受決定殺果無所逃而待烹矣雖遇放生之人亦不能救之矣二者受不定殺果如禽魚等是也緣其前世雖作惡業或出於不得已或殺已生悔故今世為畜生受不定殺果若遇好殺之人必遭烹殺若遇慈悲之人臨死亦得活也今有一等邪見之徒自不能放生反阻人放生自不能斷殺反勸人行殺此等之輩先入地獄受無量苦后墮畜生受決定殺雖遇慈悲者亦不能救也曰若要放生必須財力若無財力將如之何曰富貴之人民心風俗所繫最可攝化若能廣興佛教大振慈風真可移風易俗不聞顏魯公隨所守郡立放生池張無盡作監司撤淫祠禁殺業施華嚴論此皆菩薩之行也若無財力者則當廣說佛語種種勸化見放生者隨喜讚歎常發大愿愿我財力充足廣行方便愿如觀世音菩薩救眾生苦愿如普賢菩薩隨順眾生眾生界盡我願無窮果能如是行持現世肉身菩薩。

普勸戒殺決疑文　八三

或曰聞師之言凡冠婚喪祭等事皆不可殺生曰然世人不信將如之何答曰盡在吾之本心由他自

作自受且佛只能度有緣不能度無緣佛能度信者不能度不信者何以故把手牽他行不得令人自肯乃相應不見遺教經云佛如良醫知病說藥服與不服非醫咎也又如導師導人善道聞之不行非導過也佛尚如此何況吾乎先德雲天堂地獄門柑對任君那往一條行誠哉是言也或曰如師之說實有六道三塗輪迴受苦曰若無六道輪迴三塗八難老僧亦不肯持齋戒斷酒肉苦蔘禪勤唸佛因是有輪迴苦楚才肯唸佛修行愿舍娑婆愿生凈土我以直告仁者要見世上之人誰不愛色慾不好酒肉不貪名利不願富貴吾知此是輪迴苦本是以不謀不求也法華經云諸苦所因貪慾為本若滅貪慾無所依止或曰世人皆說不生不滅師何以專勸戒殺也答曰此等邪解謗法之言阿鼻地獄饒他不得何則不生不滅之言是最上一乘道理豈容世人反經非聖哉要知色相有壞有成佛性不生不滅不生不滅者又是真如性中之體用也真空之體不生妙有之用不滅先天之道即不生後天之道即不滅寂然不動是不生感而遂通是不滅諸惡莫作謂不生眾善奉行謂不滅是也嗚呼如斯至妙之理非具眼人孰能達此哉曰師善辨焉曰豈好辨哉不得已也如我之心普愿十方皆極樂矣一切眾生盡成佛矣或曰師之悲願久已知之吾之疑惑今已斷除即此拜辭之後一心念佛修行宗本曰善哉善哉但願如是汝若有疑未決可看仁孝勸善書慈心功德錄曰奉命受持

【現代漢語翻譯】現代漢語譯本：問：自己造業自己承受，而且佛只能度化有緣之人，不能度化無緣之人，佛能度化相信的人，不能度化不相信的人，這是為什麼呢？答：好比把著別人的手，卻不能代替他行走，只有令人自己心悅誠服才相應。不見《遺教經》說：『佛如良醫，知病說藥，服與不服，非醫之咎也。』又如導師，引導人走上正道，聽了卻不去做，不是導師的過錯。佛尚且如此，何況我呢？先德說：『天堂地獄，門相對，任君選擇哪條路行走。』這話真是對啊。問：如您所說，確實有六道、三塗輪迴受苦。答：如果沒有六道輪迴、三塗八難，老僧我也不肯持齋戒、斷酒肉、苦蔘禪、勤唸佛。正因為有輪迴的苦楚，才肯唸佛修行，愿捨棄娑婆世界，愿往生凈土。我直白地告訴您，要看世上的人，誰不愛美色，不好酒肉，不貪名利，不願富貴？我知道這就是輪迴的苦本，所以不謀求，不追求。《法華經》說：『諸苦所因，貪慾為本，若滅貪慾，無所依止。』問：世人都說不生不滅，您為什麼專門勸人戒殺呢？答：這種邪惡的理解，誹謗佛法的言論，阿鼻地獄饒不了他。為什麼呢？不生不滅的說法，是最上乘的道理，豈容世人違背經典，誹謗聖賢呢？要知道色相有壞有成，佛性不生不滅。不生不滅，又是真如性中的體用。真空之體不生，妙有之用不滅，先天之道即不生，後天之道即不滅，寂然不動是不生，感而遂通是不滅，諸惡莫作謂不生，眾善奉行謂不滅，就是這個道理。唉，如此至妙的道理，不是有眼之人，誰能通達呢？問：您善於辯論啊。答：豈是好辯論呢？實在是不得已啊。像我的心願，普愿十方世界都成為極樂世界，一切眾生都成就佛果。問：您的悲願我早就知道了，我的疑惑現在已經斷除了，就在這拜別之後，一心念佛修行宗本。答：善哉！善哉！但願如此。你若有疑問未決，可以看《仁孝勸善書》、《慈心功德錄》。答：遵命受持。

【English Translation】 English version: Question: One creates karma and bears the consequences, and the Buddha can only liberate those with affinity (youyuan), not those without. The Buddha can liberate believers, but not non-believers. Why is this? Answer: It's like holding someone's hand but not being able to walk for them. Only when someone is genuinely convinced can there be a response. The Yijiao Jing (Sutra of the Buddha's Teaching) says: 'The Buddha is like a good doctor who knows the illness and prescribes medicine. Whether one takes it or not is not the doctor's fault.' It's also like a guide leading people to the right path; if they hear it but don't follow, it's not the guide's fault. If the Buddha is like this, what about me? A former sage said: 'Heaven and hell, the doors face each other; it's up to you to choose which path to take.' These words are truly correct. Question: As you say, there truly are the six realms (liudao) and three evil paths (santu) of suffering in samsara (lunhui). Answer: If there were no six realms of reincarnation and the three evil paths and eight difficulties (banan), this old monk would not be willing to observe precepts, abstain from alcohol and meat, diligently practice Chan meditation, and diligently recite the Buddha's name. It is precisely because of the suffering of reincarnation that I am willing to recite the Buddha's name and cultivate, wishing to abandon the Saha world (suopo) and be reborn in the Pure Land (jingtu). I tell you plainly, look at the people in the world, who doesn't love beauty, crave alcohol and meat, covet fame and fortune, and desire wealth and status? I know that this is the root of suffering in reincarnation, so I don't scheme for it or pursue it. The Lotus Sutra (Fahua Jing) says: 'The cause of all suffering is rooted in greed; if greed is extinguished, there will be nothing to rely on.' Question: People all say 'no birth, no death' (busheng bumie), why do you specifically encourage people to abstain from killing? Answer: Such evil understanding and slanderous words against the Dharma will not be spared by Avici Hell (Abi diyü). Why? The saying 'no birth, no death' is the doctrine of the supreme vehicle (zuishang yicheng), how can people contradict the scriptures and slander the sages? You must know that form has decay and formation, but Buddha-nature (foxing) does not arise or cease. 'No birth, no death' is also the essence and function within the nature of Tathata (zhenru). The essence of empty space does not arise, the function of wonderful existence does not cease, the way of the pre-heaven is no birth, the way of the post-heaven is no death, stillness is no birth, responsive connection is no death, ceasing all evil is called no birth, practicing all good is called no death, that is the principle. Alas, such a subtle principle, who can understand it without the eye of wisdom? Question: You are good at debate. Answer: Is it that I like to debate? It is truly out of necessity. Like my wish, I universally wish that all ten directions become lands of ultimate bliss, and all sentient beings attain Buddhahood. Question: I have long known your compassionate vow, and my doubts have now been resolved. I will bid farewell here and wholeheartedly recite the Buddha's name and cultivate the fundamental practice. Answer: Excellent! Excellent! May it be so. If you have unresolved doubts, you can read the Renxiao Quanshan Shu (Book of Filial Piety and Encouragement of Goodness) and the Cixin Gongde Lu (Record of the Merits of Loving-Kindness). Answer: I will respectfully receive and uphold it.

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太上東嶽垂訓文　八四

太上感應篇曰禍福無門唯人自召善惡之報如影隨形所以人心起于善善雖未為而吉神以隨之或心起于惡惡雖未露而㐫神以隨之其有曾行惡事后自改悔久久必獲吉慶所以轉禍為福也。

東嶽聖帝雲天地無私神明暗察不為享祭而降福不為失禮而降禍凡人有勢不可盡倚有福不可盡用貧困不可盡欺此三者乃天地循環週而復始故一日行善福雖未至禍自遠矣一日行惡禍雖未至福自遠矣行善之人如春園之草不見其長日有所增行惡之人如磨刀之石不見其損日有所虧損人安己切宜戒之又云一毫之善與人方便一毫之惡勸人莫作衣食隨緣自然快樂算甚麼命問甚麼卜欺人是禍饒人是福天網恢恢報應甚速諦聽吾言神欽鬼伏。

紫虛元君戒諭文　八五

福生於清儉德生於卑退道生於安靜命生於和暢患生於多欲禍生於多貪過生於輕慢罪生於不仁戒眼莫視他非戒口莫談他短戒心莫恣貪瞋戒身莫隨惡伴無益之言莫妄說不干己事莫妄為默默默無限神仙從此得饒饒饒千災萬禍一齊消忍忍忍債主冤家從此盡休休休蓋世功名不自由忠。

君王孝父母敬尊長奉有德別賢愚恕無識物順來而勿拒物既放而勿追身未遇而勿望事已過而勿思聦明多闇昧算計失便宜損人終自失倚勢禍相隨戒之在心守之在志為不節

{ "translations": [ "現代漢語譯本\n\n太上東嶽垂訓文八四\n\n《太上感應篇》說：『禍福沒有門路，都是人自己招來的。善惡的報應，就像影子跟隨著形體一樣。』所以，人心生起善念，即使善事還沒有做，吉祥的神就已經跟隨著他了；或者人心生起惡念，即使惡事還沒有顯露，兇惡的神就已經跟隨著他了。那些曾經做過惡事後來自己改正悔悟的人，時間長了必定會獲得吉祥喜慶，這就是轉禍為福啊。\n\n東嶽聖帝說：『天地沒有私心，神明在暗中考察。不會因為享受祭祀就降下福佑，也不會因為禮節缺失就降下災禍。凡是人有權勢，不可以完全倚仗；有福分，不可以全部用盡；貧困的人，不可以完全欺負。』這三點是天地循環的規律，週而復始。所以，一天行善，福雖然沒有到來，禍患自然遠離了；一天作惡，禍雖然沒有到來，福分自然遠離了。行善的人，就像春天花園裡的草，看不見它生長，但每天都在增加；作惡的人，就像磨刀的石頭，看不見它損耗，但每天都在虧損。損害別人來使自己安逸，切切要戒除啊！又說：『一絲一毫的善行，給予別人方便；一絲一毫的惡行，勸人不要去做。衣食隨緣，自然快樂，算什麼命，問什麼卜？欺騙別人是禍患，饒恕別人是福分。天網恢恢，報應迅速。』仔細聽我的話，神欽佩，鬼也降伏。\n\n紫虛元君戒諭文八五\n\n福產生於清廉節儉，德產生於謙卑退讓，道產生於安靜，壽命產生於平和舒暢，禍患產生於過多的慾望，災禍產生於過分的貪婪，過錯產生於輕率傲慢，罪惡產生於不仁慈。告誡眼睛不要看別人的過錯，告誡嘴巴不要談論別人的缺點，告誡內心不要放縱貪婪和嗔恨，告誡身體不要跟隨邪惡的夥伴。沒有益處的話不要胡說，不關自己的事不要妄為。默默無言，無限的神仙就是這樣得來的；饒恕別人，千災萬禍一齊消散；忍耐，欠債的冤家從此了結；停止吧，蓋世的功名不是自由能得到的。忠於君王，孝敬父母，尊敬長輩，侍奉有德之人，分辨賢能和愚笨，寬恕沒有見識的人。順應自然而來的事物，不要拒絕；已經放下的事物，不要追逐；自身沒有遇到機遇，不要奢望；事情已經過去，不要思念。聰明的人常常有闇昧不明的地方，算計別人反而失去自己的利益，損害別人最終會損害自己，倚仗權勢災禍會相隨。把這些告誡記在心裡，堅持在意志中，不做不節制的事情。" , "english_translations": [ "English version\n\nThe Supreme East Mountain's Admonition - Eighty-Four\n\nThe Tai Shang Ganying Pian (Treatise on Action and Retribution) says: 'Misfortune and fortune have no gate; people invite them themselves. The retribution of good and evil is like a shadow following the form.' Therefore, when good thoughts arise in people's minds, even if the good deeds have not yet been done, auspicious spirits will follow them. Or when evil thoughts arise in people's minds, even if the evil deeds have not yet been revealed, ominous spirits will follow them. Those who have done evil deeds in the past but later correct themselves and repent will surely obtain auspicious joy over time. This is transforming misfortune into fortune.\n\nThe Sacred Emperor of East Mountain says: 'Heaven and earth are impartial; the deities observe in secret. They do not bestow blessings because they enjoy sacrifices, nor do they send down disasters because of a lack of etiquette. All people who have power should not rely on it entirely; those who have blessings should not use them up completely; the poor should not be completely bullied.' These three are the laws of the cycle of heaven and earth, repeating endlessly. Therefore, if you do good for one day, even if the blessings have not arrived, misfortune will naturally stay away. If you do evil for one day, even if the misfortune has not arrived, blessings will naturally stay away. Those who do good are like the grass in a spring garden; you cannot see it growing, but it increases daily. Those who do evil are like a whetstone; you cannot see it wearing away, but it diminishes daily. Harming others to make oneself comfortable should be strictly avoided! It is also said: 'A tiny bit of good, give convenience to others; a tiny bit of evil, advise people not to do it. Let food and clothing follow fate, and you will naturally be happy. What is the point of calculating fate or asking about divination? Deceiving others is a disaster; forgiving others is a blessing. The net of heaven is vast, and retribution is swift.' Listen carefully to my words, and the gods will admire you, and the ghosts will submit.\n\nThe Purple Void Perfect Lord's Admonition - Eighty-Five\n\nBlessings arise from purity and frugality, virtue arises from humility and yielding, the Dao (the Way) arises from tranquility, lifespan arises from peace and harmony, troubles arise from excessive desires, disasters arise from excessive greed, faults arise from carelessness and arrogance, and sins arise from unkindness. Admonish your eyes not to look at the faults of others, admonish your mouth not to talk about the shortcomings of others, admonish your heart not to indulge in greed and anger, and admonish your body not to follow evil companions. Do not speak nonsense that is of no benefit, and do not interfere in matters that do not concern you. Be silent, and countless immortals will be obtained from this. Forgive others, and a thousand disasters and ten thousand misfortunes will be eliminated together. Be patient, and the creditors and enemies will be settled from this. Stop, worldly fame and achievement cannot be obtained freely. Be loyal to the ruler, be filial to your parents, respect your elders, serve those with virtue, distinguish between the wise and the foolish, and forgive those without knowledge. Accept things that come naturally, do not refuse them; do not chase after things that have been let go; do not expect opportunities if you have not encountered them; do not dwell on things that have passed. Clever people often have obscure and unclear aspects; calculating others will only lose your own benefits; harming others will ultimately harm yourself; relying on power will bring disasters. Keep these admonitions in your heart, adhere to them in your will, and do not do things that are unrestrained." ] }

而亡家因不廉而失位勸君自警于平生可嘆可驚而可畏上臨之以天神下察之以地祇明有王法相繼暗有鬼神相隨唯正可守心不可欺戒之戒之。

康節先生勸善文　八六

上品之人不教而善中品之人教而後善下品之人教亦不善不教而善非聖而何教而後善非賢而何教亦不善非愚而何是知善也者吉之謂也不善也者兇之謂也吉也者目不觀非禮之色耳不聽非禮之聲口不道非禮之言足不踐非禮之地人非善不交物非義不取親賢如就芝蘭避惡如畏蛇蝎或曰不謂之吉人則吾不信也兇也者語言詭譎動止陰險好利飾非貪淫樂禍疾良善如仇隙犯刑憲如飲食小則殞身滅性大則覆宗絕嗣或曰不謂之兇人則吾不信也傳有之曰吉人為善惟日不足兇人為不善亦惟日不足汝等欲為吉人乎欲為兇人乎。

無際大師心藥方　八七

大師諭世人曰凡欲齊家治國學道修身先須服我十味妙藥方可成就何名十味好肚腸一條慈悲心一片溫柔半兩道理三分信行要緊中直一塊孝順十分老實一個陰騭全用方便不拘多少此藥用寬心鍋內炒不要焦不要躁去火性三分于平等盆內研碎三思為細末六波羅蜜為丸如菩提子大每日進三服不拘時候用和氣湯送下果能依此服之無病不差切忌言清行濁利己損人暗中箭肚中毒笑里刀兩頭蛇平地起風波已上七件速須戒之此前十味若能

【現代漢語翻譯】現代漢語譯本：因為不廉潔而家破人亡，因為不廉潔而丟掉官位，我勸各位時時警醒自己。這件事可嘆、可驚，更令人畏懼。上面有天神在看著，下面有地祇在查訪。明面上，有國家的法律相繼執行；暗地裡，有鬼神相隨。只有正道可以堅守，內心不可欺騙自己。要戒除啊！要戒除啊！

康節先生勸善文八六

上等之人，不用教導就善良；中等之人，教導之後才善良；下等之人，教導了也不善良。不用教導就善良，不是聖人是什麼？教導之後才善良，不是賢人是什麼？教導了也不善良，不是愚人是什麼？所以說，善良，就是吉祥；不善良，就是兇險。吉祥，就是眼睛不看非禮的顏色，耳朵不聽非禮的聲音，口裡不說非禮的話，腳不踏非禮的地方。不善良的人不交往，不合道義的東西不獲取。親近賢人就像靠近芝蘭一樣，躲避邪惡就像害怕蛇蝎一樣。有人說，如果這還不能稱之為吉祥之人，那我是不相信的。兇險，就是說話詭詐，行為陰險，貪圖利益，掩飾錯誤，貪戀淫慾，樂於看到別人遭禍，憎恨善良的人就像仇人一樣，觸犯刑法就像吃飯一樣。小則喪身滅性，大則家破人亡。有人說，如果這還不能稱之為兇險之人，那我是不相信的。古書上說：『吉祥之人做好事，總覺得時間不夠用；兇險之人做壞事，也總覺得時間不夠用。』你們想做吉祥之人呢？還是想做兇險之人呢？

無際大師心藥方八七

大師告誡世人說：凡是想要治理家庭、治理國家、學習佛道、修養身心，首先要服用我的十味妙藥，才可以成就。什麼叫十味？好的肚腸一條，慈悲心一片，溫柔半兩，道理三分，誠信實踐要緊，正直一塊，孝順十分，老實一個，陰騭（yinzhi, 暗中做的善事）全用，方便不拘多少。這藥用寬心鍋內炒，不要焦，不要躁，去掉火性三分，于平等盆內研碎，三思為細末，六波羅蜜（liu boluomi, 佈施、持戒、忍辱、精進、禪定、智慧）為丸，如菩提子大，每日進三服，不拘時候，用和氣湯送下。如果能夠依照此方服用，沒有治不好的病。切忌言語清高行為污濁，只顧自己利益損害別人，暗中放箭，肚裡藏毒，笑裡藏刀，兩面三刀，平地起風波。以上七件，必須迅速戒除。前面的十味藥，如果能

【English Translation】 English version: Because of dishonesty, families are ruined; because of dishonesty, positions are lost. I urge you to constantly be vigilant. This matter is lamentable, alarming, and even frightening. Above, there are heavenly deities watching; below, there are earthly deities investigating. In the open, there are national laws being successively enforced; in secret, there are ghosts and spirits following. Only the righteous path can be adhered to; one's heart must not deceive oneself. Be warned! Be warned!

Kangjie (name of the author) Mr.'s Exhortation to Goodness Eight Six

Superior people are good without being taught; average people are good after being taught; inferior people are not good even when taught. To be good without being taught, what else could they be but sages? To be good after being taught, what else could they be but virtuous? To not be good even when taught, what else could they be but foolish? Therefore, goodness is called auspiciousness; not being good is called ominousness. Auspiciousness is when the eyes do not look at improper sights, the ears do not listen to improper sounds, the mouth does not speak improper words, and the feet do not tread on improper ground. Do not associate with those who are not good, and do not take what is not righteous. Be close to the virtuous as if approaching fragrant orchids, and avoid evil as if fearing snakes and scorpions. Someone might say, if this cannot be called an auspicious person, then I do not believe it. Ominousness is when speech is deceitful, behavior is insidious, one is greedy for profit, covers up mistakes, is lustful, delights in others' misfortunes, and hates the good as if they were enemies, violating the law as if eating and drinking. In small cases, one loses their life and nature; in large cases, their family is ruined and their lineage is cut off. Someone might say, if this cannot be called an ominous person, then I do not believe it. It is said in ancient books: 'Auspicious people do good deeds, always feeling that there is not enough time; ominous people do bad deeds, also always feeling that there is not enough time.' Do you want to be auspicious people? Or do you want to be ominous people?

Master Wuji's (name of the author) Heart Medicine Prescription Eight Seven

The Master advises the people of the world, saying: If you want to manage your family, govern your country, study the Dao (the Way), and cultivate yourself, you must first take my ten-ingredient miraculous medicine, and then you can achieve success. What are the ten ingredients? One good belly, one piece of compassionate heart, half a tael of gentleness, three parts of reason, believing and practicing are essential, one piece of uprightness, ten parts of filial piety, one piece of honesty, use all of the yinzhi (secret blessings), and convenience without limit. This medicine should be stir-fried in a wide-hearted pot, do not burn it, do not be impatient, remove three parts of the fire element, grind it into fine powder in a basin of equality, think three times for fine powder, make pills with the six paramitas (liu boluomi, generosity, morality, patience, diligence, meditation, and wisdom), as big as bodhi seeds, take three doses daily, at any time, with a soup of harmony. If you can take this prescription accordingly, there is no disease that cannot be cured. Be sure to avoid speaking purely but acting impurely, benefiting oneself at the expense of others, shooting arrows in the dark, hiding poison in the belly, hiding a knife in a smile, being two-faced, and stirring up trouble out of nowhere. The above seven things must be quickly avoided. If you can use the previous ten ingredients,

全用可以致上福上壽成佛作祖若用其四五味者亦可以滅罪延年消災免患各方俱不用後悔無所補雖有扁鵲盧醫所謂病在膏肓亦難療矣縱禱天地祝神明悉徒然哉況此方不誤主顧不費藥金不勞煎煮何不服之偈曰。

此方絕妙合天機　　不用盧師扁鵲醫　普勸善男並信女　　急須對治莫狐疑

勸行忍辱撮要　八八

論語云是故君子有終身之憂無一朝之患一朝之忿亡其身以及其親是惑歟小不忍則亂大謀景行錄云人性如水水一傾則不可復性一縱則不可反制水者必以堤防制性者必以禮法忍一時之氣免百日之憂待忍且忍得戒且戒不忍不戒小事成大一切諸煩惱皆從不忍生忍是快活路世上少人行忍是心之寶不忍身之殃舌柔當在口齒折只為剛思量這忍字好個快活方片時不能忍煩惱日月長愚濁生瞋怒皆因理不通休添心上𦦨只作耳邊風長短家家有炎涼處處同是非無實相究竟總成空張敬夫曰小勇者血氣之勇也大勇者禮義之勇也血氣之勇不可有禮義之勇不可無知此則可以見情性之正而識天理人慾之分矣惡人罵善人善人總不對善人若還罵彼此無智慧不對心清涼罵者口熱沸正如人唾天還從己身墜我若被人罵徉聾不分說譬如火燒空不救自然滅瞋火亦如是有物遭他爇我心等虛空聽你翻唇舌先德云凡事留人情後來好相見誠哉是言也又云子張欲

行辭于夫子愿賜一言為修身之美夫子曰百行之本忍之為上子張曰何為忍之夫子曰天子忍之國無害諸侯忍之成其大官吏忍之進其位兄弟忍之家富貴夫妻忍之終其世朋友忍之名不廢自身忍之無患禍子張曰不忍何如夫子曰天子不忍國空虛諸侯不忍喪其軀官吏不忍刑法誅兄弟不忍各分居夫妻不忍令子孤朋友不忍情意疏自身不忍患不除子張曰善哉善哉難忍難忍不忍非人非人不忍。

釋迦遺教經云汝等比丘若有人來節節支解當自攝心無令瞋恨亦當護口勿出惡言若縱恚心則自妨道失功德利忍之為德持戒苦行所不能及能行忍者乃可名為有力大人若其不能歡喜忍受惡罵之毒如飲甘露者不名入道智慧人也所以者何瞋恚之害則破諸善法壞好名聞今世後世人不喜見當知瞋恚甚於猛火常當防護勿令得入劫功德賊無過瞋恚甚不可也華嚴經云一念瞋心起百萬障門開可不忍乎既然如此僧俗男女悉當忍之。

勸人敬惜字紙　八九

大明勸善書云士之𨽻吾籍者皆須敬重字紙且如宋朝王沂公其父見字紙遺地者必撮拾以香湯洗過焚之一夕夢先聖撫其背曰荷汝敬重吾字紙之勤也恨汝老矣無可成就他日當令曾參來生汝家顯大門戶未幾果生一男遂名王參讀書聦明及狀元第以此推之切不可拋撒踐蹋能依先訓之言敬惜字紙生生世世得大辯才不如是者得大

【現代漢語翻譯】現代漢語譯本：子張向孔子辭行，希望孔子賜予一句修身養性的話。孔子說：『各種德行中，以忍耐為最重要。』子張問：『什麼是忍耐？』孔子說：『天子能忍耐，國家就不會有禍害；諸侯能忍耐，就能成就他的大業；官吏能忍耐，就能提升他的職位；兄弟能忍耐，家庭就能富貴；夫妻能忍耐，就能白頭偕老；朋友能忍耐，名聲就不會廢棄；自身能忍耐，就不會有禍患。』子張問：『不能忍耐會怎麼樣？』孔子說：『天子不能忍耐，國家就會空虛；諸侯不能忍耐，就會喪失性命；官吏不能忍耐，就會受到刑法的懲罰；兄弟不能忍耐，就會各自離散；夫妻不能忍耐，就會使子女成為孤兒；朋友不能忍耐，情意就會疏遠；自身不能忍耐，禍患就不能消除。』子張說：『說得好啊！說得好啊！忍耐真是太難了！不能忍耐就不是人，就不是人啊！』《釋迦遺教經》說：『你們這些比丘（bhiksu，佛教出家男子），如果有人來肢解你們的身體，你們應當收攝心念，不要生起嗔恨，也要守護口舌，不要說出惡語。如果放縱嗔恚之心，就會妨礙自己的修行，失去功德利益。忍耐的功德，是持戒和苦行所不能相比的。能夠實行忍耐的人，才可以稱為有力量的大丈夫。如果不能歡喜地忍受惡罵的毒害，如同飲用甘露一樣，就不能稱為進入佛道的有智慧的人。』為什麼呢？因為嗔恚的危害，會破壞各種善法，毀壞好的名聲，今生來世人們都不喜歡見到。應當知道嗔恚比猛火還要厲害，要常常防護，不要讓它進入，嗔恚是劫奪功德的盜賊，非常可怕。《華嚴經》說：『一念嗔心起，百萬障門開。』能不忍耐嗎？既然如此，僧侶和俗家男女都應當忍耐。《大明勸善書》說：凡是隸屬於我籍的讀書人，都必須敬重字紙。例如宋朝的王沂公，他的父親看到被遺棄在地上的字紙，必定撿起來，用香湯洗過焚燒。一天晚上，夢見先聖撫摸他的背說：『感謝你敬重我的字紙的勤勞！只恨你年紀大了，沒有什麼可以成就的，以後當讓曾參（Zeng Shen，孔子的弟子）來投生你家，顯耀你的門楣。』不久果然生了一個男孩，就取名叫王參，讀書聰明，考中了狀元。由此推斷，千萬不能拋撒踐踏字紙，能夠依照先訓的話，敬惜字紙，生生世世都能得到大辯才；不這樣做的，會得到大……

【English Translation】 English version: Zizhang bid farewell to Confucius, wishing for a word of advice on self-cultivation. Confucius said, 'Of all virtues, forbearance is paramount.' Zizhang asked, 'What is forbearance?' Confucius said, 'If the Son of Heaven can forbear, the country will be free from harm; if the feudal lords can forbear, they will achieve their great ambitions; if officials can forbear, they will advance their positions; if brothers can forbear, the family will be wealthy and honored; if husband and wife can forbear, they will live out their lives together; if friends can forbear, their reputation will not be ruined; if one can forbear oneself, there will be no misfortune.' Zizhang asked, 'What if one cannot forbear?' Confucius said, 'If the Son of Heaven cannot forbear, the country will be empty and weak; if the feudal lords cannot forbear, they will lose their lives; if officials cannot forbear, they will be punished by law; if brothers cannot forbear, they will live separately; if husband and wife cannot forbear, their children will become orphans; if friends cannot forbear, their affection will be estranged; if one cannot forbear oneself, troubles will not be eliminated.' Zizhang said, 'Well said! Well said! Forbearance is so difficult! To be unable to forbear is not human, is not human!' The Śākyamuni's Last Teaching Sutra says: 'You monks (bhiksu, Buddhist monks), if someone comes and dismembers your body joint by joint, you should restrain your minds and not give rise to anger, and you should also guard your mouths and not utter evil words. If you indulge in anger, you will hinder your own practice and lose the benefits of merit. The virtue of forbearance is unmatched by keeping precepts and ascetic practices. One who can practice forbearance can be called a powerful great person. If one cannot joyfully endure the poison of evil curses as if drinking nectar, one cannot be called a wise person who has entered the path. 'Why? Because the harm of anger destroys all good dharmas and ruins good reputation. People in this life and the next will not like to see you. You should know that anger is more fierce than a raging fire, and you should always guard against it and not let it enter. Anger is a thief that robs merit and is extremely terrible.' The Avataṃsaka Sūtra says: 'One thought of anger arises, a million doors of obstacles open.' How can one not forbear? Since this is the case, monks, nuns, and laymen and laywomen should all forbear. The Great Ming Book of Exhortation to Goodness says: All scholars who are registered under my jurisdiction must respect written paper. For example, Wang Yigong of the Song Dynasty, his father would pick up any discarded paper on the ground, wash it with fragrant water, and burn it. One night, he dreamed that the Former Sage stroked his back and said, 'Thank you for your diligence in respecting my written paper! I regret that you are old and there is nothing you can achieve. In the future, I will have Zeng Shen (Zeng Shen, a disciple of Confucius) reborn into your family to glorify your lineage.' Soon after, a boy was born and named Wang Shen, who was intelligent in his studies and passed the imperial examination with the highest score. From this, we can infer that one must not discard or trample on written paper. If one can follow the words of the former teachings and respect written paper, one will obtain great eloquence in every lifetime; those who do not will obtain great...

罪報○偈曰世間字紙藏經同見者須將付火中或送長流埋凈處賜君福壽永無窮○儒宗立五典釋道啟三宗一切閑文字皆與藏經同愚癡無見識多拋糞穢中墮身千萬劫永作廁中蟲○惜字萬千延壽一紀子貴孫賢綿綿不已○諸仁者再能行善戒殺持齋唸佛決定往生凈土面見阿彌陀佛此事真實不虛唯要信受奉行矣。

勸修西方凈土　九十

龍舒曰人生時父母妻子屋宅田園牛羊車馬以至檯凳器皿衣服帶索等物不間大小或祖父以傳於己或自己營造而得或子孫或他人為己緝累而得色色無非己物且如窗紙雖微被人扯破猶有怒心一針雖微被人將去猶有吝心倉庫既盈心猶未足金帛已多營猶未止舉眼動步無非愛著一宿在外已念其家一仆未歸已憂其失種種事務無非掛懷一旦大限到來盡皆拋去雖我此身猶是棄物況身外者乎靜心思之恍如一夢故莊子云且有大覺然後知此其大夢也古人有言一日無常到方知夢裡人萬般將不去唯有業隨身妙哉此言也余故用此後兩句添以兩句而成一偈云萬般將不去唯有業隨身但念阿彌陀定生極樂國蓋業者謂善業惡業此皆將得去者豈可不以凈土為業乎有了明長老為眾普說指此身而言曰此為死物其內鱍鱍地者為活物莫于死物上作活計宜於活物上作活計余深愛此語故常為人言之凡貪種種外物以奉其身者皆是死物上作活計也世人

【現代漢語翻譯】現代漢語譯本：罪報偈說：世間的字紙，與藏經具有同等價值，見到的人應當將它們付之一炬，或者送到長河深處埋在乾淨的地方，這樣賜予你的福壽將永遠無窮無盡。儒家推崇五典，釋（佛教）、道（道教）開啟三宗。一切閑散文字，都與藏經具有同等價值。愚癡沒有見識的人，隨意拋棄在糞穢之中，將會墮入千萬劫的輪迴，永遠做廁所中的蟲子。珍惜字紙萬千，可以延長壽命十二年，子孫顯貴賢能，福運綿延不絕。各位仁者如果能夠再行善事，戒殺生、持齋戒、唸佛，必定能夠往生西方凈土，面見阿彌陀佛（Amitabha，佛教中西方極樂世界的教主）。這件事真實不虛，只需要信受奉行。

勸修西方凈土九十

龍舒居士說：人生在世，父母、妻子、房屋、田地、牛羊、車馬，乃至桌椅板凳、器皿、衣服、帶子繩索等物品，無論大小，或是祖父輩傳給自己的，或是自己營造獲得的，或是子孫或他人為自己積攢的，沒有一樣不是自己的東西。比如窗戶紙，即使很微小，被人扯破了，還會生氣；一根針，即使很微小，被人拿走了，還會吝惜。倉庫已經滿了，心裡還是不滿足；金錢財物已經很多了，還在繼續營求不止。舉眼動步，無非是愛戀執著。在外住了一夜，就已經惦念著家；一個僕人沒有回來，就已經擔憂他的丟失。種種事務，無非是掛在心上。一旦大限到來，全部都要拋棄。即使我這個身體，尚且是會被拋棄的物品，更何況是身外之物呢？靜下心來思考，恍如一場夢。所以莊子說：『總要有一場大覺醒，然後才知道現在所經歷的只是一場大夢。』古人有句話說：『一日無常到，方知夢裡人。萬般將不去，唯有業隨身。』說得太好了！所以我用這兩句，又添上兩句，成了一首偈語：『萬般將不去，唯有業隨身。但念阿彌陀，定生極樂國。』所謂的『業』，指的是善業和惡業，這些都是可以帶走的。難道可以不以凈土作為自己的事業嗎？有了明長老為大眾普遍說法，指著這個身體說：『這是個死物，其內勃勃跳動的是活物。不要在死物上打主意，應該在活物上打主意。』我非常喜歡這句話，所以常常對人說。凡是貪戀種種外物來奉養自己身體的人，都是在死物上打主意啊！世人……

【English Translation】 English version: The verse on retribution says: Worldly writings and scriptures are of equal value. Those who see them should either burn them or bury them in a clean place deep in a long river. This will grant you endless blessings and longevity. Confucianism promotes the Five Constant Virtues, while Buddhism and Taoism initiate the Three Teachings. All idle writings are of equal value to the scriptures. Ignorant and unwise people who carelessly discard them in filth will fall into countless kalpas of reincarnation, forever becoming worms in the toilet. Cherishing ten thousand writings can extend your life by twelve years, and your descendants will be noble and virtuous, with unending good fortune. If you, benevolent ones, can further perform good deeds, abstain from killing, observe vegetarianism, and recite the Buddha's name, you will surely be reborn in the Western Pure Land and meet Amitabha (Amitābha, the principal Buddha in Pure Land Buddhism). This matter is true and not false; you only need to believe, accept, and practice it.

Exhortation to Cultivate the Western Pure Land Ninety

Longshu said: When a person is alive, parents, wife, children, houses, fields, cattle, sheep, carriages, and horses, as well as tables, benches, utensils, clothes, belts, ropes, and other items, whether large or small, either passed down from grandparents, or built and obtained by oneself, or accumulated by descendants or others for oneself, none of them are not one's own. For example, even a small window paper, if torn by someone, will cause anger; even a small needle, if taken away by someone, will cause stinginess. The warehouse is already full, but the heart is still not satisfied; there is already a lot of money and wealth, but the pursuit does not stop. Every glance and step is nothing but love and attachment. After staying outside for one night, one already misses home; if a servant has not returned, one is already worried about his loss. All kinds of affairs are nothing but worries in the heart. Once the great limit arrives, everything must be abandoned. Even this body of mine is still an object to be discarded, let alone external things? Thinking about it quietly, it is like a dream. Therefore, Zhuangzi said: 'There must be a great awakening before one knows that what is being experienced now is just a great dream.' An ancient person said: 'When impermanence arrives one day, one then realizes that one is a person in a dream. Everything cannot be taken away, only karma follows the body.' How well said! Therefore, I used these two sentences and added two more sentences to form a verse: 'Everything cannot be taken away, only karma follows the body. But recite Amitabha, and you will surely be reborn in the Land of Ultimate Bliss.' The so-called 'karma' refers to good karma and bad karma, which can be taken away. How can one not take the Pure Land as one's career? Elder Youming gave a general sermon to the public, pointing to this body and saying: 'This is a dead thing, and what is throbbing inside is a living thing. Do not make plans on the dead thing, but should make plans on the living thing.' I deeply love this saying, so I often tell people. All those who greedily cling to all kinds of external things to serve their bodies are making plans on dead things! Worldly people...

雖未能免此當於營生奉身之中挪頃刻之暇回光自照以留心於凈土乃活物上作活計也且如汲汲營生雖致富如石崇貴極一品終有數盡之期豈若凈土之無盡也。

普勸修持凈土　九一

龍舒曰凡受師友之訓誨恩地之提挈交遊之禮遇悉皆告以凈土而為之報以至於一切人或有一飯一茶之恩或一言一坐之接下至仆隸有事我之勞凡吾受用處一切致力者皆以此告之使脫離苦海非唯此耳凡一切知與不知識與不識皆欲以是化之使共生凈土又非唯此耳釋迦佛在世時有一國難化佛言與目連有緣使往化之其國人皆從化眾問佛云與目連有何因緣佛言往昔世目連曾為樵人于山間驚起一群蜂子目連乃發善言云我得道后盡度汝等今此一城人者乃當時蜂子也目連發此善言故為有緣由此觀之非徒於一切人當勸修凈土一切飛禽走獸下至蜎飛蠕動之類凡有形相可見者吾因見之皆當爲念阿彌陀佛數聲發善愿云愿汝等盡生極樂世界我得道后盡度汝等非徒于有形相可見者如是其形相不可見者吾亦當作是念作是言如此則吾善念甚熟於一切眾生皆為有緣吾上品上生必矣他時化度無不樂從者也宗本曰要知龍舒之心即是普賢之意盡合金文皆有所據略引梵網經云若佛子常起大悲心乃至若見牛馬豬羊一切畜生應心念口言汝是畜生歸依三寶發菩提心而菩薩入一切處山林川野

【現代漢語翻譯】現代漢語譯本：即使不能完全避免爲了生存而奔波，也應當在營生奉養身體的間隙，抽出片刻時間反省自身，留心於凈土法門，這才是活人應該做的活計。況且，汲汲營營地爲了生活奔波，即使能像石崇一樣富裕，官位顯赫到一品，終究有耗盡的時候，哪裡比得上凈土的無盡呢？

普遍勸人修持凈土（九一）

龍舒居士說：凡是受到師友的教誨，恩人的提拔，朋友的禮遇，都要告訴他們凈土法門，以此來報答他們。甚至於所有的人，哪怕只有一飯一茶的恩情，或是一言一坐的交往，下至僕人隸役，有為我勞作的事情，凡是我所受用之處，一切為我付出努力的人，都要以此（凈土法門）告訴他們，使他們脫離苦海。不僅僅是這樣，凡是知道與不知道，認識與不認識的人，都想用這個法門來教化他們，使他們共同往生凈土。又不僅僅是這樣。釋迦牟尼佛在世的時候，有一個國家難以教化，佛說與目連（Maudgalyāyana，佛陀十大弟子之一，以神通第一著稱）有緣，派他去教化，那個國家的人都聽從教化。眾人問佛說與目連有什麼因緣？佛說往昔世，目連曾經是個樵夫，在山間驚起一群蜂子，目連就發善言說：『我得道后，盡度你們。』現在這個城裡的人，就是當時的蜂子。目連發了這個善言，所以與他們有緣。由此看來，不僅僅是對所有的人應當勸修凈土，對一切飛禽走獸，下至細小的昆蟲，凡是有形相可見的，我因為看見它們，都應當為它們念幾聲阿彌陀佛（Amitābha，西方極樂世界的教主），發善愿說：『愿你們都往生極樂世界，我得道后，盡度你們。』不僅僅是對有形相可見的眾生這樣，對於那些形相不可見的眾生，我也應當這樣念，這樣說。如此，我的善念就非常純熟，對於一切眾生都結下了善緣，我上品上生必定有希望了，將來教化眾生，沒有不樂意聽從的。宗本說：要知道龍舒的心，就是普賢菩薩（Samantabhadra，象徵菩薩的行愿）的意，完全符合佛經的經文，都有所依據。略微引用《梵網經》說：『如果佛子常常生起大悲心，乃至如果看見牛馬豬羊一切畜生，應當心裡念，口裡說：你是畜生，皈依三寶，發菩提心。』而菩薩進入一切處，山林川野。

【English Translation】 English version: Even if one cannot avoid the need to engage in livelihood activities to support oneself, one should still take a moment from these activities to reflect inwardly and focus on the Pure Land teachings. This is the proper activity for a living being. Moreover, even if one strives diligently for wealth and attains the riches of Shi Chong or the high rank of a first-grade official, these are ultimately finite. How can they compare to the boundlessness of the Pure Land?

A General Exhortation to Practice the Pure Land (91)

Layman Longshu said: Whenever you receive instruction from teachers and friends, are uplifted by the kindness of benefactors, or experience the courtesy of acquaintances, you should inform them about the Pure Land teachings as a way to repay them. Furthermore, to all people, even those who offer a single meal or cup of tea, or engage in a brief conversation, down to servants and laborers who exert themselves for me, in all the places where I receive benefit, you should tell all those who strive for me about this (the Pure Land teachings), so that they may escape the sea of suffering. And not only that, but to all people, whether known or unknown, you should seek to transform them with this Dharma, so that they may be reborn together in the Pure Land. And not only that. When Śākyamuni Buddha was in the world, there was a country that was difficult to convert. The Buddha said that Maudgalyāyana had a karmic connection with them, and sent him to convert them. The people of that country all followed his teachings. The assembly asked the Buddha, 'What karmic connection does Maudgalyāyana have with them?' The Buddha said, 'In a past life, Maudgalyāyana was a woodcutter who startled a swarm of bees in the mountains. Maudgalyāyana then made a virtuous vow, saying, 'After I attain enlightenment, I will liberate all of you.' The people in this city now are those bees from that time. Because Maudgalyāyana made this virtuous vow, he has a karmic connection with them.' From this, it can be seen that not only should you encourage all people to practice the Pure Land teachings, but also to all birds and beasts, down to the smallest insects, all those with visible forms, whenever I see them, I should recite Amitābha Buddha's name several times for them, and make a virtuous vow, saying, 'May you all be reborn in the Land of Ultimate Bliss, and after I attain enlightenment, I will liberate all of you.' Not only should you do this for beings with visible forms, but also for those with invisible forms, I should also think and speak in this way. In this way, my virtuous thoughts will become very pure, and I will form karmic connections with all beings. My rebirth in the highest grade of the highest class will surely be hopeful, and in the future, when I teach and transform beings, there will be none who are unwilling to listen. Zongben said: You should know that Longshu's heart is the intention of Samantabhadra Bodhisattva, which is fully in accordance with the sutras and has a basis. To quote briefly from the Brahma Net Sutra: 'If a Buddha-son constantly arises with great compassion, even if he sees cattle, horses, pigs, sheep, and all animals, he should mentally recite and verbally say: 'You are an animal, take refuge in the Three Jewels, and generate the Bodhi mind.' And the Bodhisattva enters all places, mountains, forests, rivers, and fields.'

皆使一切眾生髮菩提心若菩薩不發是心者犯輕垢罪諸仁者當依佛祖之言不失龍舒之勸斯為美矣。

預辦凈土資糧　九二

龍舒曰譬如人入大城中必先覓安下處卻出幹事抵暮昏黑則有投宿之地先覓安下處者修凈土之謂也抵暮昏黑者大限到來之謂也有投宿之地者主蓮華中不落惡趣之謂也又如春月遠行先須備雨具驟雨忽至則無淋漓狼狽之患先備雨具者修凈土之謂也驟雨忽至者大命將盡之謂也無淋漓狼狽之患者不至沉淪惡趣受諸苦惱之謂也且先覓安下處者不害其幹事先備雨具者不害其遠行是修凈土者皆不妨一切世務人何為而不修乎雖罪惡人亦可以修何則譬如鐵石雖重賴舟船力可以渡江一針雖輕不賴舟船江不可渡蓋謂人有重罪仗佛力者可生凈土罪惡雖輕不仗佛力亦不得生又如蟣蟲萬死萬生不能一里若附人身千里可至仗佛力而生凈土者亦復如是強健之時若不預辦閉眼之後將柰之何必須火急修持求生凈土世間晝必有夜寒必有暑人所共知不可隱者若曰生必有死人乃諱之不肯說出何太蔽乎諸仁者此時不修可痛惜哉可痛惜哉。

臨終正念往生　九三

知歸子問善導和尚曰世事之大莫越生死一息不來便屬後世一念差錯便墮輪迴小子累蒙開誨唸佛往生之法其理甚明又恐病來死至之時心識散亂仍慮他人惑動正念忘失凈因

伏望重示歸徑之方俾脫沉淪之苦師曰善哉問也凡一切人命終欲生凈土須是不得怕死常念此身多苦不凈惡業種種交苦趣乃是稱形超生凈土受無量快樂解脫生死苦趣乃是稱意之事如脫獘衣得換珍服但當放下身心莫生戀著凡遇有病之時便念無常一心待死叮囑家人及看病人往來問候人凡來我前為我念佛不得說眼前閑雜之話家中長短之事亦不須軟言安慰祝願安樂此皆虛花無益之語若病重將終之際親屬不得垂淚哭泣及發嗟嘆懊惱之聲惑亂心神失其正念但當同聲唸佛助其往生待氣盡了多時方可哀泣才有絲毫戀世間心便成掛礙不得解脫若得曉明凈土之人頻來䇿勵極為大幸若依此者決定超生即無疑也又問曰求醫服樂還可用否答曰求醫服藥初不相妨然藥者只能醫病不能醫命命若盡時藥豈柰何若殺物命為藥切不可也又問曰求神祈福如何答曰人命長短生時已定何假鬼神延之耶若迷惑信邪殺害眾生祭祀鬼神但增罪業反損壽矣大命若盡小鬼柰何空自慞惶俱無所濟切宜謹之當以抄寫此文貼向目前令時時見之免致臨危忘失又問曰平生未曾唸佛人還用得否答曰此法僧俗男女未唸佛人用之皆得往生決無疑矣余多見世人于平常唸佛禮讚發願求生西方及致病來卻又怕死都不說著往生解脫之事直待氣消命盡識投冥界方始十念鳴鐘恰如賊去關門濟何事也死門事大須是

【現代漢語翻譯】現代漢語譯本：希望您再次指示迴歸正道的方向，使我能夠脫離沉淪的痛苦。老師說：『問得好啊！凡是所有的人，在臨命終時想要往生凈土，必須不要害怕死亡，常常想著這個身體充滿痛苦、不乾淨，各種惡業交織，這才是稱合實際情況的苦難。超越往生到凈土，享受無量的快樂，解脫生死輪迴的痛苦，這才是稱心如意的事情。就像脫下破舊的衣服，換上珍貴的服裝一樣。只要放下身心，不要產生留戀執著。凡是遇到生病的時候，就應當唸誦無常，一心等待死亡。叮囑家人以及看護病人、前來問候的人，凡是來到我面前的，為我念佛，不要說眼前的閑雜話，家中的瑣事。也不需要用柔和的言語安慰，祝願安樂，這些都是虛幻不實的、沒有益處的話。如果病情嚴重，將要臨終的時候，親屬不得哭泣流淚，以及發出嘆息懊惱的聲音，擾亂心神，失去正確的念頭。只要一同唸佛，幫助他往生。等到氣息斷絕了很久之後，才可以哀哭。只要有絲毫留戀世間的心，就會成為牽掛障礙，不得解脫。如果能夠得到明白凈土道理的人，經常來勸勉鼓勵，那是極為幸運的事情。如果按照這些去做，決定能夠超脫往生，毫無疑問。』又問：『求醫吃藥還可以用嗎？』答：『求醫吃藥起初並不妨礙。然而藥物只能醫治疾病，不能醫治壽命。壽命如果到了盡頭，藥物又有什麼用呢？如果殺害生物的性命來做藥，絕對不可以。』又問：『求神祈福怎麼樣？』答：『人的壽命長短，出生的時候就已經註定了，何必藉助鬼神來延長呢？如果迷惑于相信邪說，殺害眾生祭祀鬼神，只會增加罪業，反而損害壽命。大限如果到了，小鬼又能怎麼樣呢？只是白白地驚慌失措，都無濟於事。切切要謹慎啊！應當把抄寫的這段文字貼在眼前，讓它時時可見，以免臨危時忘記。』又問：『平生沒有唸佛的人，還可以用這個方法嗎？』答：『這個方法，僧人、俗人、男人、女人，沒有唸佛的人用它，都可以往生，絕對沒有疑問。我多次見到世人在平常唸佛禮讚，發願求生西方，等到生病的時候，卻又害怕死亡，都不說往生解脫的事情，一直等到氣息消散，生命終結，神識投入幽冥世界，才開始十念，鳴鐘，就像賊走了才關門一樣，有什麼用呢？死亡的事情很大，必須是……』

【English Translation】 English version: I hope you will once again show the way to return to the right path, so that I can escape the suffering of sinking. The teacher said, 'Well asked! All people, when they are about to die and want to be reborn in the Pure Land (Sukhavati), must not be afraid of death. They should constantly think that this body is full of suffering and impurity, and that all kinds of evil karma are intertwined, which is the actual situation of suffering. Transcending and being reborn in the Pure Land, enjoying immeasurable happiness, and being liberated from the suffering of birth and death, is a matter of satisfaction. It's like taking off old clothes and putting on precious garments. Just let go of your body and mind, and don't be attached to it. Whenever you are sick, you should recite impermanence and wait for death with all your heart. Tell your family members, caregivers, and visitors to recite the Buddha's name for me when they come before me. Do not talk about trivial matters or family affairs. There is no need for gentle words of comfort or wishes for peace and happiness, as these are all illusory and useless words. If the illness is serious and you are about to die, relatives must not weep or cry, or make sounds of sighing and regret, disturbing the mind and losing the right thought. Just recite the Buddha's name together to help him be reborn. Only after the breath has stopped for a long time can you mourn. As long as there is a trace of attachment to the world, it will become an obstacle and you will not be liberated. If you can get someone who understands the principles of the Pure Land to come and encourage you frequently, that is extremely fortunate. If you follow these instructions, you will surely be reborn, without a doubt.' Someone asked, 'Is it still okay to seek medical treatment and take medicine?' The teacher replied, 'Seeking medical treatment and taking medicine are not initially contradictory. However, medicine can only cure diseases, not life. If life is at its end, what use is medicine? If you kill living beings to make medicine, you must never do it.' Someone asked, 'What about seeking blessings from gods?' The teacher replied, 'The length of a person's life is already determined at birth, so why rely on ghosts and gods to prolong it? If you are deluded into believing in heresies, killing living beings to sacrifice to ghosts and gods, you will only increase your sins and harm your lifespan. If the great limit has arrived, what can the small ghosts do? It's just a waste of time to panic, and it's all useless. Be careful! You should paste this copied text in front of you so that it is always visible, lest you forget it in times of danger.' Someone asked, 'Can people who have never recited the Buddha's name in their lives use this method?' The teacher replied, 'This method, whether for monks, laypeople, men, or women, can be used by those who have not recited the Buddha's name to be reborn, without a doubt. I have often seen people in the world usually reciting the Buddha's name, praising, making vows to be reborn in the West (Western Pure Land), but when they get sick, they are afraid of death and do not talk about rebirth and liberation. Only when the breath dissipates, life ends, and consciousness enters the dark world, do they begin the ten recitations and ring the bell, which is like closing the door after the thief has left. What use is it? The matter of death is great, it must be...'

自家著力始得若一念差錯歷劫受苦誰人相代思之思之若無事時當以精進唸佛竭力受持是為臨終大事可謂一條蕩蕩西方路徑直歸家莫問津。

臨終三疑　九四

慈照宗主凈土十門告誡云唸佛人臨終三疑不生凈土一者疑我生來作業極重修行日淺恐不得生二者疑我欠人債負或有心願未了及貪瞋癡未息恐不得生三者疑我雖念彌陀臨命終時恐佛不來迎接有此三疑因疑成障失其正念不得往生故唸佛之人切要諦信佛經明旨勿生疑心十六觀經云至心念南無阿彌陀佛一聲滅八十億劫生死重罪上至一心不亂下至十念成功接向九蓮令辭五濁茍能心心不昧唸唸無差則疑情永斷決定往生可謂十萬億程彈指到絲毫擬議隔千山。

臨終四關　九五

四關者慈照宗主凈土十門告誡云凡夫雖有信心念佛緣為宿業障重合墮地獄乘佛力故於床枕間將輕換重若也因病苦故悔悟身心當生凈土也無智之人不了此事卻言我今唸佛又有病苦反謗彌陀因此一念噁心徑入地獄此是一關也二者雖則持戒唸佛緣為口談凈土意戀娑婆不求出世善根為愛家園長旺以致臨終遭病怕死貪生信受童兒呼神喚鬼燒錢化馬殺戮眾生緣此心邪無佛攝護因茲流浪墮落三塗是二關也三者或因服藥須用酒鯹或被親情遞相逼勸此人無決定信喪失善根臨終追赴王前任王判斷是為第三

【現代漢語翻譯】現代漢語譯本：務必從自身努力，如果一開始就有一念之差，就會經歷漫長的劫難承受痛苦，沒有人可以代替你。要認真思考這個問題。如果平時沒事的時候，應當以精進的態度唸佛，竭盡全力受持佛法，這才是臨終時最重要的事。可以說這是一條寬闊平坦通往西方的道路，直接回家，不要再四處打聽了。

臨終三疑（九四）

慈照宗主在《凈土十門告誡》中說，唸佛的人臨終時如果產生三種懷疑，就不能往生凈土。第一種是懷疑自己生來罪業深重，修行時間短淺，恐怕不能往生。第二種是懷疑自己欠人債務，或者有未完成的心願，以及貪婪、嗔恨、愚癡沒有止息，恐怕不能往生。第三種是懷疑自己雖然唸誦彌陀佛號，但臨命終時恐怕佛不會來迎接。有了這三種懷疑，因為懷疑形成障礙，失去正確的念頭，就不能往生。所以唸佛的人一定要深信佛經的明確旨意，不要產生懷疑。《十六觀經》中說，至誠懇切地念誦『南無阿彌陀佛』（皈依阿彌陀佛）一聲，可以消除八十億劫生死輪迴的深重罪業。上至一心不亂，下至臨終十念，都能蒙佛接引，往生九品蓮花，脫離五濁惡世。如果能夠心心相印，唸唸不差，那麼懷疑的情緒就會永遠斷絕，決定能夠往生。可以說是十萬億里的遙遠路程，彈指間就能到達，稍微猶豫，就如同被千山阻隔。

臨終四關（九五）

四關指的是：慈照宗主在《凈土十門告誡》中說，凡夫雖然有信心念佛，但因為過去世的業障深重，本應墮入地獄，憑藉佛的力量，在病床上將重罪轉化為輕罪。如果因為病痛而悔悟身心，就能往生凈土。沒有智慧的人不明白這個道理，反而說我現在念佛還有病痛，反而誹謗彌陀佛，因此產生惡念，直接墮入地獄，這是第一關。第二種是，雖然持戒唸佛，但只是口頭上談論凈土，心裡卻貪戀娑婆世界，不求出離世間。爲了家園長久興旺，以至於臨終時害怕死亡，貪戀生命，相信童子、呼喚神靈、燒紙錢、化紙馬、殺戮眾生。因為心術不正，沒有佛的攝護，因此流浪墮落到地獄、餓鬼、畜生三惡道，這是第二關。第三種是，或者因為服藥需要用酒或葷腥，或者被親人互相勸說。這個人沒有堅定的信念，喪失了善根，臨終時被帶到閻王面前，任由閻王判斷，這是第三關。

【English Translation】 English version: One must exert oneself from within; if there is a single moment of error from the beginning, one will endure suffering through countless kalpas, and no one can take your place. Think about this, think about this. When there is nothing to do, one should diligently recite the Buddha's name and wholeheartedly uphold the Dharma. This is the most important matter at the time of death. It can be said that this is a broad and smooth path to the West, directly returning home, do not ask for directions.

Three Doubts at the Time of Death (Ninety-Four)

The Abbot Cizhao's 'Ten Admonitions on Pure Land' states that if a person who recites the Buddha's name has three doubts at the time of death, they will not be reborn in the Pure Land. The first is doubting that one's karmic deeds from birth are extremely heavy and one's practice is shallow, fearing that one will not be reborn. The second is doubting that one owes debts to others, or has unfulfilled wishes, and that greed, hatred, and delusion have not ceased, fearing that one will not be reborn. The third is doubting that although one recites the name of Amitabha (Amituo Fo), one fears that the Buddha will not come to greet one at the time of death. With these three doubts, because doubt forms an obstacle, one loses the right thought and cannot be reborn. Therefore, those who recite the Buddha's name must deeply believe in the clear meaning of the Buddhist scriptures and not give rise to doubt. The 'Sixteen Contemplations Sutra' states that sincerely reciting 'Namo Amitabha Buddha' (Homage to Amitabha Buddha) once can eliminate the heavy sins of eighty billion kalpas of birth and death. From single-mindedness to the success of ten recitations at the time of death, one will be received into the nine lotus grades, escaping the five turbidities. If one can be in accord heart to heart, thought to thought without error, then doubt will be forever cut off, and one will surely be reborn. It can be said that the distant journey of ten trillion miles can be reached in the snap of a finger; the slightest hesitation separates one by a thousand mountains.

Four Barriers at the Time of Death (Ninety-Five)

The four barriers refer to: The Abbot Cizhao's 'Ten Admonitions on Pure Land' states that although ordinary people have faith and recite the Buddha's name, because of the heavy karmic obstacles from past lives, they should fall into hell. By the power of the Buddha, on their sickbed, they can transform heavy sins into light sins. If one repents of body and mind because of illness and suffering, one can be reborn in the Pure Land. Those without wisdom do not understand this principle, but instead say that I am reciting the Buddha's name and still have illness and suffering, and instead slander Amitabha Buddha. Because of this evil thought, they directly fall into hell. This is the first barrier. The second is that although one upholds the precepts and recites the Buddha's name, one only talks about the Pure Land but is attached to the Saha world, not seeking to escape the world. For the sake of the long-term prosperity of the family, one fears death and clings to life at the time of death, believing in children, calling on spirits, burning paper money, transforming paper horses, and killing living beings. Because of this evil mind, without the protection of the Buddha, one wanders and falls into the three evil realms of hell, hungry ghosts, and animals. This is the second barrier. The third is that perhaps because of taking medicine, one needs to use wine or meat, or is persuaded by relatives. This person has no firm faith, loses their good roots, and at the time of death is taken before King Yama, to be judged by King Yama. This is the third barrier.

關也四者臨終之際思惟活業系綴資財愛戀眷屬心放不下失卻正念故於家捨墮鬼趣中已為禍崇或為慳犬或作蛇身守護家庭宛如在日是為四關也是以楊提刑言愛不重不生娑婆念不一不生凈土誠哉是言凡修凈土者要當䣦實蠲浮思專想寂唸唸彌陀全身放下但能堅此一念便可碎彼四關則凈土蓮臺的非遙矣可謂一句彌陀無別念不勞彈指到西方。

凈業疏式　九六

伏以(大意如此妙用在人凡修一切善事皆要回向西方臨命終時定生凈土) 佛愿度生必用堅心念佛凡能證聖須當立志超凡俯露愚衷仰于大覺切念眾等叨居震旦泰獲人倫荷三寶之慈悲賴。

四恩之造化　　乾坤覆載　　日月照臨

國王水土產生　父母劬勞養育弗能報答悚懼恐惶茫茫火宅以煎熬往往塵勞而染著有懷克己無善及人此時不假修持他日將何憑據嘆光陰而易邁痛生死以難逃當舍五濁之娑婆求取九蓮之凈土先明落處實慕果以修因漸履玄途是從因而至果涓取今月(甲午戊申)吉日就(寺家)祇建。

凈業道場焚解脫之真香點光明之慧炬稱念阿彌陀佛讚揚菩薩洪名諷誦金文加持密語具陳齋供延奉聖凡依按　教儀作諸功德迴向真如實際報資恩有冤親法界眾生同圓種智上祝皇帝萬歲太子千秋文武官僚咸增祿算風調雨順國泰民安家家無

【現代漢語翻譯】現代漢語譯本：這四種情況就像人在臨終之際，思慮著還在經營的產業，被繫縛的資財，愛戀著家屬，心裡放不下，因此失去了正確的念頭。所以會在家宅中墮入鬼道，成為帶來災禍的鬼怪，或者變成看家護院的狗，或者化作蛇身守護家庭，就像生前一樣。這就是所說的四關。因此楊提刑說，『愛若不重，就不會生在娑婆世界；念頭若不專一，就不會生在凈土。』這話真是至理名言。凡是修習凈土法門的人，一定要切實地去除虛浮的念頭，專心致志地想念寂靜，唸唸不離阿彌陀佛（Amitabha）。全身心地放下一切，只要能堅定這一念，便可以粉碎這四關，那麼到達凈土的蓮花臺也就指日可待了。真可謂一句彌陀（Amitabha）無雜念，不用費力就能到達西方極樂世界。

凈業疏式九六

（大意如此，妙用在於人，凡是修習一切善事，都要回向西方極樂世界，臨命終時必定能往生凈土）佛陀發願度化眾生，必定要用堅定的心念佛。凡是能夠證得聖果的人，必須要立下超凡脫俗的志向。我等在此袒露愚昧的心聲，仰仗大覺悟者的加持，切切地想到我們身處震旦（古代中國的別稱），有幸獲得了人身，蒙受三寶（佛、法、僧）的慈悲，依賴四恩（父母恩、眾生恩、國土恩、三寶恩）的造化。天地覆蓋承載，日月照耀。

國王和水土養育了我們，父母辛勤勞作養育我們，我們卻無法報答。內心悚懼恐惶，茫茫火宅中飽受煎熬，常常被塵世的煩惱所染著。我等決心克制自己，努力行善幫助他人。此時若不修行，將來又將依靠什麼呢？感嘆光陰容易流逝，痛恨生死難以逃脫。應當捨棄五濁（劫濁、見濁、煩惱濁、眾生濁、命濁）的娑婆世界（Saha），求取九品蓮花的凈土（Pure Land）。首先要明白落腳之處，實在仰慕果地而修習因地，逐漸走上玄妙的道路，是從因地而到達果地。選擇在今月（甲午戊申）的吉日，就在（寺家）建立凈業道場，焚燒解脫的真香，點燃光明的慧炬，稱念阿彌陀佛（Amitabha），讚揚菩薩（Bodhisattva）的洪名，諷誦金字經文，加持秘密的咒語，準備齋飯供養，延請聖賢凡夫，依照佛教儀軌，做各種功德，迴向真如實際，報答恩情，愿有冤親的法界眾生，共同圓滿種智，上祝皇帝萬歲，太子千秋，文武官僚都增加俸祿，風調雨順，國泰民安，家家戶戶沒有災禍。

【English Translation】 English version: These four situations are like when a person is on the verge of death, thinking about the business they are still running, the tied-up assets, and being attached to their family members, unable to let go in their heart, thus losing the correct thought. Therefore, they will fall into the realm of ghosts in their homes, becoming ghosts that bring disasters, or turning into dogs guarding the house, or transforming into snakes guarding the family, just like when they were alive. This is what is meant by the four barriers. Therefore, Judge Yang said, 'If love is not heavy, one will not be born in the Saha world (Saha); if thoughts are not focused, one will not be born in the Pure Land.' These words are truly insightful. All those who practice the Pure Land (Pure Land) Dharma must truly eliminate vain thoughts, concentrate on contemplating tranquility, and constantly think of Amitabha (Amitabha). Letting go of everything wholeheartedly, as long as one can firmly hold onto this one thought, one can shatter these four barriers, then reaching the lotus platform of the Pure Land (Pure Land) will be just around the corner. It can truly be said that with one phrase of Amitabha (Amitabha) without any other thoughts, one can reach the Western Pure Land (Pure Land) effortlessly.

Pure Karma Treatise Style Ninety-Six

(The general idea is like this, the wonderful application lies in the person, all those who practice all good deeds must dedicate them to the Western Pure Land (Pure Land), and at the time of death, they will surely be reborn in the Pure Land (Pure Land)) Buddha vowed to liberate sentient beings, and one must use a firm heart to recite the Buddha's name. All those who can attain sainthood must establish the ambition to transcend the ordinary. We humbly reveal our foolish thoughts, relying on the blessings of the Greatly Enlightened One, earnestly thinking that we are in Zhen Dan (ancient name for China), fortunate to have obtained human form, receiving the compassion of the Three Jewels (Buddha, Dharma, Sangha), and relying on the creation of the Four Graces (the grace of parents, the grace of sentient beings, the grace of the country, and the grace of the Three Jewels). Heaven and earth cover and carry, the sun and moon shine.

The king and the land nourish us, and our parents work hard to raise us, but we cannot repay them. Our hearts are filled with fear and trepidation, suffering in the vast burning house, and often being stained by the troubles of the world. We are determined to restrain ourselves and strive to do good and help others. If we do not cultivate at this time, what will we rely on in the future? We lament that time easily passes, and we hate that death is difficult to escape. We should abandon the Saha world (Saha) of the five turbidities (the turbidity of the age, the turbidity of views, the turbidity of afflictions, the turbidity of beings, and the turbidity of life) and seek the Pure Land (Pure Land) of the nine grades of lotus flowers. First, we must understand where to settle down, truly admiring the fruit and cultivating the cause, gradually embarking on the profound path, which is to reach the fruit from the cause. We choose the auspicious day of this month (Jiawu Wushen) to establish the Pure Karma (Pure Karma) practice place in (the temple), burn the true incense of liberation, light the bright lamp of wisdom, recite Amitabha (Amitabha), praise the great name of Bodhisattva (Bodhisattva), chant the golden scriptures, bless with secret mantras, prepare vegetarian meals for offerings, invite sages and ordinary people, and perform various merits according to Buddhist rituals, dedicating them to the true suchness and reality, repaying kindness, and wishing that all sentient beings in the Dharma realm, whether they are enemies or relatives, will together perfect their wisdom, and above all, wish the emperor ten thousand years, the crown prince a thousand autumns, and all civil and military officials will increase their salaries, the weather will be favorable, the country will be prosperous, and every household will be free from disasters.

饑饉之憂戶戶有倉箱之積更冀齋主等壽山疊翠福海添波吉星高照于身宮瑞氣長圍于命座門闌肅睦老幼康寧丙寇雙沉公私兩利所祈信心堅固外障無侵道念精專內魔不起閻浮報滿凈土現前仗佛威光徑登上品伏願菩提樹長影遮百萬人天優缽華開香滿大千世界鄉鄰右族均沾法雨之恩昭穆先亡盡赴蓮池之會勸善友遞相究竟愿佛法久住流通凡居四序之中悉賴萬全之庇。

行愿流通　九七

蓋聞三世如來彌陀第一十方佛剎極樂稱尊至理本秪唯心初門必由因地故知合抱之木發於毫芒千里之行始於初步嗟乎日復一日紅紫亂朱頓令修道之徒遂以反成骨董睹茲境界豈可緘言念彼癡迷寧容坐視思欲分條析理廣彼前聞截偽續真開茲後學恨無慧辯略露愚忱採摭金文指歸凈土伏望三寶祖師作證諸天神將護持祈正法以長存掃邪風而絕跡庶使佛種不斷聖教復彰有暗必明無幽弗燭盲者能見聾者能聞跛者能行啞者能語如饑得食如裸得衣如渡得船如貧得寶大矣至矣奇哉罕哉實乃捷徑良方宜當熟讀詳味勿謂我人微而輕其法勿謂我德薄而忽其言若肯篤志行持未必全無小補噫假使頂戴經塵劫身為床座遍三千若不傳法度眾生畢竟無能報恩者眾生度盡方證菩提地獄未空誓不成佛古聖既以如此今人何不然乎體取佛祖之心用拔眾生之苦我以重重付囑切切

【現代漢語翻譯】現代漢語譯本饑荒的憂慮家家戶戶都有糧倉的積蓄，更希望齋主們像壽山一樣堆滿翠綠，福海增添波瀾，吉祥之星高照在身宮，吉祥之氣長久圍繞在命座，家門安寧和睦，老少康健，丙寇之亂徹底平息，公私兩方面都獲利，所祈求的信心堅固，外在的障礙無法侵擾，修道的念頭精進專一，內在的邪魔無法興起，在閻浮提的報應圓滿后，在凈土顯現於眼前，憑藉佛的威光直接登上上品蓮臺，希望菩提樹長長的樹影遮蔽百萬人天，優缽羅花開放，香氣充滿大千世界，鄉鄰右族都能沾染佛法的恩澤，已故的先人都能前往蓮池盛會，勸善的朋友們互相幫助，最終成就，愿佛法長久住世流通，凡是居住在四季之中，都能依靠佛法萬全的庇護。

行愿流通九七

大概聽聞，三世如來中阿彌陀佛最為第一，十方佛剎中極樂世界最為尊勝。至高的道理原本只是唯心所現，入門的最初途徑必定要從因地開始。所以知道合抱的大樹，是從細小的萌芽生長而來；千里的行程，是從最初的一步開始。唉！一天又一天，紅色和紫色擾亂了硃色，使得修道的人反而變成了老古董。看到這樣的境界，怎麼可以沉默不語？想到那些癡迷的人，怎麼可以坐視不管？想要分條析理，廣泛傳播前人的教誨，截斷虛假的，延續真實的，開啟後來的學習者。遺憾自己沒有智慧和辯才，只能略微顯露愚笨和真誠，採摘金色的文字，指歸凈土。希望三寶祖師能夠作證，諸天神將能夠護持，祈求正法能夠長久存在，掃除邪風而斷絕其軌跡，希望佛種不斷絕，聖教再次彰顯。有黑暗的地方必定有光明，沒有幽深的地方不能被照亮，盲人能夠看見，聾人能夠聽見，跛子能夠行走，啞巴能夠說話，如同飢餓的人得到食物，如同赤裸的人得到衣服，如同渡河的人得到船隻，如同貧窮的人得到珍寶。偉大啊！至高無上啊！奇異啊！稀有啊！這實在是捷徑良方，應該熟讀詳味，不要因為我人微而輕視佛法，不要因為我德行淺薄而忽視我的話。如果肯堅定志向去實行和堅持，未必完全沒有小的幫助。唉！假使頭頂經書經歷無數劫，身體作為床座遍佈三千大千世界，如果不傳播佛法度化眾生，終究無法報答佛恩。眾生度盡才能證得菩提，地獄未空誓不成佛。過去的聖賢既然已經這樣做了，現在的人為什麼不能這樣做呢？體會佛祖的心，用來拔除眾生的痛苦。我用重重囑託，懇切地告誡。

【English Translation】 English version May every household be free from the worry of famine and have granaries full of provisions. Furthermore, may the patrons be like verdant mountains, their seas of fortune filled with waves. May auspicious stars shine brightly upon their bodies, and may auspicious energy perpetually surround their destinies. May their households be peaceful and harmonious, with the old and young in good health. May the turmoil of the Bing寇 be completely quelled, bringing benefits to both public and private affairs. May their sought-after faith be firm, with external obstacles unable to intrude. May their thoughts of cultivation be diligent and focused, with internal demons unable to arise. After the fulfillment of their karmic rewards in Jambudvipa (the world we live in), may the Pure Land appear before them. Relying on the Buddha's majestic light, may they directly ascend to the highest lotus platform. May the long shadow of the Bodhi tree shelter millions of humans and devas (gods and demigods), and may the opening of the Utpala flower (blue lotus) fill the great thousand world system with fragrance. May the neighbors and relatives all benefit from the grace of the Dharma (Buddha's teachings), and may the deceased ancestors all attend the Lotus Pond gathering. May virtuous friends encourage each other to ultimately achieve enlightenment. May the Buddha's teachings long endure and be widely disseminated, and may all who dwell within the four seasons rely on the complete protection of the Dharma.

Practices and Vows Widely Circulated Ninety-Seven

It is generally heard that Amitabha (Buddha of Infinite Light) is the foremost among the Buddhas of the three times (past, present, and future), and the Land of Ultimate Bliss is the most honored among the Buddha lands of the ten directions. The ultimate truth is originally just a manifestation of the mind, and the initial path of entry must begin from the causal ground. Therefore, know that a tree that can be embraced begins from a tiny sprout; a journey of a thousand miles begins with the first step. Alas! Day after day, red and purple confuse vermilion, causing those who cultivate the Way to become like antiques. Seeing such a state, how can one remain silent? Thinking of those who are deluded, how can one sit idly by? I wish to analyze and explain in detail, widely disseminate the teachings of the predecessors, cut off the false and continue the true, and enlighten later learners. I regret that I lack wisdom and eloquence, and can only slightly reveal my foolishness and sincerity, selecting golden words and pointing to the Pure Land. I hope that the Three Jewels (Buddha, Dharma, Sangha) and the ancestral teachers can bear witness, and that the gods and generals can protect, praying that the true Dharma may long endure, sweeping away evil winds and cutting off their traces, hoping that the Buddha-seed will not be cut off and that the holy teachings will be manifested again. Where there is darkness, there must be light; there is no depth that cannot be illuminated. The blind can see, the deaf can hear, the lame can walk, and the mute can speak, like the hungry getting food, the naked getting clothes, the crossing getting a boat, and the poor getting treasure. Great! Supreme! Wonderful! Rare! This is indeed a shortcut and a good method, and should be read and tasted carefully. Do not despise the Dharma because I am insignificant, and do not ignore my words because I am of little virtue. If you are willing to firmly uphold and persevere, it may not be entirely without small help. Alas! Suppose one carries scriptures on their head for countless kalpas (eons), and their body serves as a seat throughout the three thousand great thousand worlds, if one does not propagate the Dharma to liberate sentient beings, one will ultimately be unable to repay the Buddha's grace. Only when all sentient beings are liberated can one attain Bodhi (enlightenment), and I vow not to become a Buddha until the hells are empty. Since the past sages have already done so, why can't people today do the same? Embody the heart of the Buddhas and ancestors, and use it to relieve the suffering of sentient beings. I entrust you with repeated exhortations and earnestly admonish you.

下寧惟愿有力高賢刊印流通勸發彼此輪迴超脫自他行愿圓成是為菩薩發心是名如來應世雨大法雨潤澤群生咸悟真常同躋覺路此集若得覽過乞勞轉達與人再能展轉相傳方滿吾之本願可謂將此深心奉塵剎是則名為報佛恩。

直音切字拾遺俱在末卷。

歸元直指集下卷(終)

No. 1156-B

宗本山中小隱為眾道友索山居詩述成百首附此。

山居百詠聊述鄙懷

山居古鏡久埋塵　　今日重磨氣象新　痕(恨平聲)垢盡除光始現　　分明面見本來人

山居力學悟禪宗　　日用先須達苦空　不識本來真面目　　拈(奴兼切)華微笑喪家風

山居幽隱白雲深　　學道先當要識心　大則放之周法界　　卷之則退不容針

山居學道只求心　　何必區區向外尋　舉步便應登寶所　　莫將黃葉當真金

山居返照看心田　　退步原來是上前　密密工夫無間斷　　必當參透祖師禪

山居寂寂養良知　　唯在當人自保持　情念易來為道念　　果然成佛已多時

山居赤灑凈無挨(哀音)　　終日如愚養聖胎　本分生涯誰識得　　世人咸笑我癡呆(五來切)

山居茅瓦竹為椽(傳音)　　守道安貧樂自然　盡日閉關無別事　　長伸兩腳枕云眠

山居

【現代漢語翻譯】現代漢語譯本：我只希望有能力的高尚賢達之士能夠刊印流通此書，勸勉大家彼此輪迴超脫，使自利利他的行愿圓滿完成，這就是菩薩發心，這就是如來應世，降下廣大的法雨，潤澤眾生，使他們都能領悟真常的道理，一同登上覺悟的道路。如果有人能夠瀏覽過這本書，懇請您將其轉達給他人，如果還能輾轉相傳，那就完全滿足了我的本願，這可以說是將此深心奉獻給塵世，這就是報答佛恩。

直音切字拾遺都在末卷。

《歸元直指集》下卷（終）

宗本山中小隱為眾道友索山居詩述成百首附此。

山居百詠聊述鄙懷山居古鏡久埋塵，今日重磨氣象新痕垢盡除光始現，分明面見本來人

山居力學悟禪宗，日用先須達苦空不識本來真面目，拈華微笑喪家風

山居幽隱白雲深，學道先當要識心大則放之周法界（dharma realm），卷之則退不容針

山居學道只求心，何必區區向外尋舉步便應登寶所，莫將黃葉當真金

山居返照看心田，退步原來是上前密密工夫無間斷，必當參透祖師禪

山居寂寂養良知，唯在當人自保持情念易來為道念，果然成佛已多時

山居赤灑凈無挨，終日如愚養聖胎本分生涯誰識得，世人咸笑我癡呆

山居茅瓦竹為椽，守道安貧樂自然盡日閉關無別事，長伸兩腳枕云眠

山居

【English Translation】 English version: I only hope that capable and virtuous people can print and circulate this book, encouraging everyone to transcend the cycle of rebirth, and to fulfill the vows of benefiting both oneself and others. This is the aspiration of a Bodhisattva, this is the manifestation of a Tathagata in the world, raining down the great Dharma rain, nourishing all beings, so that they can all understand the truth of permanence and ascend together to the path of enlightenment. If anyone can browse through this book, I implore you to pass it on to others, and if it can be passed on from person to person, then my original wish will be completely fulfilled. This can be said to be dedicating this deep heart to the world, and this is repaying the Buddha's grace.

The explanations of the direct pronunciation of characters are all in the last volume.

Collection of Direct Pointers to Returning to the Source, Volume Two (End)

Zongben, a hermit in the mountains, wrote a hundred poems about mountain life for his fellow practitioners and attached them here.

A Hundred Verses on Mountain Living, Expressing Humble Thoughts Living in the mountains, an ancient mirror long buried in dust, today re-polished, its aura is new. When the stains are completely removed, the light begins to appear, clearly seeing the original person.

Living in the mountains, diligently studying to understand Zen Buddhism, in daily life, one must first realize suffering and emptiness. Not recognizing the original true face, picking a flower and smiling, losing the family tradition.

Living in the mountains, secluded and hidden deep in white clouds, to study the Way, one must first recognize the mind. When large, it can be released to pervade the Dharma Realm (法界), when rolled up, it cannot accommodate a needle.

Living in the mountains, studying the Way, only seeking the mind, why bother searching outwardly? Taking a step should be like ascending to the treasure place, do not mistake yellow leaves for real gold.

Living in the mountains, reflecting inward to see the field of the mind, retreating is actually advancing. With continuous and uninterrupted effort, one must penetrate the Zen of the Patriarchs.

Living in the mountains, quietly cultivating good conscience, it is only up to the individual to maintain it. When emotional thoughts easily turn into thoughts of the Way, one has indeed become a Buddha for a long time.

Living in the mountains, naked and clean without dependence, all day like a fool, nurturing the sacred embryo. Who recognizes this essential life? The world all laughs at my foolishness.

Living in the mountains, with thatched tiles and bamboo rafters, guarding the Way, being content with poverty, and enjoying nature. All day closing the door with nothing else to do, stretching out both legs and sleeping on a pillow of clouds.

Living in the mountains

風景異人間　　云鳥飛行自往還　物我一如忘彼此　　柴門雖設未當關

山居自古遠囂(曉平聲)塵　　絕學無為閑道人　風月滿懷窮快活　　高歌一曲和陽春

山居老衲百無能　　供佛常然一盞燈　不假添油光燦爛　　十方世界悉皆明

山居日日是良朝　　糲(力葛切力達切)[饑-幾+皮]充腸水一瓢　誰識老僧窮到底　　庭前柏子當香燒

山居枯淡果然窮　　掀(軒音)倒禪床懶下功　聖解凡情俱不立　　一輪明月照虛空

山居門掩竹林幽　　云自飛兮水自流　守己安貧隨分過　　有人問我只低頭

山居出入放頭低　　不理人間是與非　收拾身心歸故里　　免教帶水又拖泥

山居卜築(竹音)隱巖阿　　免得隨流逐世波　知足安貧常快樂　　木人齊唱太平歌

山居景緻樂天成　　堪嘆間浮世不平　逆順是非多利害　　莫如緘(古咸切)口過殘生

山居養拙(之說切)度餘年　　榮辱分明在目前　實乃世情朝暮改　　必然滄海變桑田

山居縮(所六切)首得便宜　　寂滅身心那個知　不是偷安唯避禍　　名枷利鎖盡拋離

山居無物作生涯　　淡飯黃齏(濟平聲)逐日挨　富貴功名非我事　　得寬懷處且寬懷

山居一味菜根香　　物外

【現代漢語翻譯】現代漢語譯本風景在不同的人眼中各有不同，雲和鳥自由自在地飛來飛去。物與我本為一體，無需區分彼此，簡陋的柴門雖然設定了，卻從不關閉。自古以來，山居生活遠離塵世喧囂，拋棄世俗學問，做一個無所作為的閒適之人。心中充滿清風明月，享受無盡的快樂，高聲歌唱一曲，與美好的陽春相和。山中老僧沒有什麼能力，供奉佛陀常常只點一盞燈。無需新增燈油，光明自然燦爛，十方世界都被照亮。山居的每一天都是好日子，粗糧野菜填飽肚子，一瓢清水解渴。有誰知道老僧窮到了什麼地步？庭前的柏樹枝就當作香來焚燒。山居生活清苦平淡，確實貧窮，隨意地推倒禪床，懶得修行。既不執著于聖人的見解，也不受凡俗情感的束縛，一輪明月照耀著空曠的虛空。山居生活，柴門掩映在幽靜的竹林中，雲朵自在地飄飛，溪水自由地流淌。安守本分，安於貧困，隨遇而安，如果有人問我，我只是低頭不語。山居生活，出入世間總是低調謙遜，不去理會人間的對與錯。收拾好身心，迴歸故鄉，免得像陷入泥水中一樣，拖泥帶水，難以解脫。在山中選擇隱蔽的巖洞築屋而居，免得隨波逐流，追逐世俗的潮流。知足常樂，安於貧困，常常感到快樂，木偶人也一起唱著太平歌。山居的景色自然天成，令人感嘆世間的不公平。逆境順境，是非恩怨，都伴隨著利害關係，不如閉口不言，安靜地度過殘生。山居生活，以笨拙的方式度過餘生，榮耀和恥辱都清清楚楚地擺在眼前。世間的人情世故，每天都在變化，必然會發生滄海桑田的巨變。山居生活，小心謹慎地過日子，才能得到安穩，寂滅身心，有誰能真正理解呢？這不是茍且偷安，只是爲了躲避災禍，而是將名利的枷鎖全部拋棄。山居生活，沒有什麼可以作為生計，每天只能吃些清淡的飯菜和醃製的鹹菜。富貴功名與我無關，能夠放寬心的地方就儘量放寬心吧。山居生活，最能品味到菜根的清香，超脫於世俗之外。

【English Translation】 English version The scenery varies from person to person; clouds and birds fly freely to and fro. Things and I are one, forgetting the distinction between self and others; the thatched gate, though set up, is never closed. Living in the mountains has always been far from the noise and dust of the world; abandoning worldly learning, I become a leisurely Daoist. My heart is filled with the breeze and the moon, enjoying boundless joy; I sing a high-pitched song, harmonizing with the beautiful spring. The old monk in the mountains has little ability; he often lights a single lamp to offer to the Buddha. Without adding oil, the light shines brightly; the ten directions of the world are all illuminated. Every day in the mountains is a good day; coarse grains and wild vegetables fill my stomach, and a gourd of water quenches my thirst. Who knows how poor the old monk is? The cypress branches in the courtyard are burned as incense. Mountain life is simple and plain, indeed poor; I casually push over the meditation bed, too lazy to practice. Neither clinging to the understanding of sages nor bound by the emotions of mortals, a bright moon shines upon the empty void. In the mountain dwelling, the thatched gate is hidden in the quiet bamboo forest; clouds fly freely, and water flows freely. Keeping to myself, content with poverty, living according to my lot; if someone asks me, I simply lower my head. Living in the mountains, I am always humble and discreet; I pay no attention to the rights and wrongs of the world. Gathering my mind and body, I return to my homeland, lest I become entangled like being stuck in mud, difficult to escape. Choosing a secluded cave in the mountains to build a dwelling, avoiding following the current and chasing after worldly trends. Knowing contentment and being at peace with poverty, I often feel happy; wooden figures also sing songs of peace. The scenery of the mountain dwelling is naturally beautiful, lamenting the unfairness of the floating world. Adversity and prosperity, right and wrong, are all accompanied by advantages and disadvantages; it is better to keep silent and quietly live out the rest of my life. Living in the mountains, I spend my remaining years in a clumsy way; honor and disgrace are clearly before my eyes. The ways of the world change every day; a great change, like the sea turning into mulberry fields, is bound to happen. Living in the mountains, being cautious and prudent brings peace; who can truly understand the extinction of mind and body? This is not simply seeking comfort and avoiding disaster, but rather casting off all the shackles of fame and gain. Living in the mountains, there is nothing to make a living from; I eat plain rice and pickled vegetables every day. Wealth and fame are not my concern; where I can be at ease, I will be at ease. Living in the mountains, I can best savor the fragrance of vegetable roots, transcending the mundane world.

閑人歲月長　逐日挨(乙諧切)來牽補過　　明朝何必預思量

山居觸(充入聲)處體安然　　亦可方兮亦可圓　只有兩般除不得　　饑來吃飯困來眠

山居無事可評論　　日未斜時便掩門　富貴輸他千萬倍　　清閑還我二三分

山居茅屋兩三間　　樂道忘情不掩關　鵲噪鴉鳴談般若　　清風明月伴僧閑

山居一佛一爐香　　靜里乾坤日月長　渴飲飢餐無別事　　寒來向火暖乘涼

山居灑落任吟哦　　飯後茶來遣睡魔　世上黃金何足貴　　一身安樂直錢多

山居遁(鈍音)跡萬緣休　　失落鞭繩懶看牛　散誕無拘由我樂　　諸人何不早回頭

山居老衲念成灰　　倚杖閑觀松竹梅　佛祖尚然猶懶做　　客來只得強相陪

山居處事出尋常　　莫使身心分外忙　昔日趙州酬應懶　　王來猶不下禪床

山居深隱閉禪關　　喜得浮生日日閑　坐聽松風㷋不法　　大王嘉膳(善去聲)孰能餐

山居歸隱樂先天　　默契真如教外傳　大道本來無所染　　莫萌妄念污心田

山居默坐是真修　　學道無如歇念頭　衣里明珠原不失　　何須辛苦外邊求

山居晦(悔音)跡養真心　　多少狂迷逐外尋　始信古人言不錯　　無絃琴上孰知音

山居回首自沉吟

文鐵焉能博寸金　海有枯時終見底　　世人至死不知心

山居兀(五忽切)坐恰如癡　　心地分明了了知　風作松濤(桃音)來聒(括音)耳　　昂然不顧且歌詩

山居遣興偶成詩　　人若耽詩亦是癡　生死命根如未斷　　莫存知見把心欺

山居峻(思俊切)險少人登　　竹榻(塔音)加趺一個僧　愧我寂寥無伴侶(呂音)　　自知方寸冷如冰

山居冷淡佛家風　　實是身窮道不窮　無價摩尼人罕識　　可憐對面不相逢

山居寂寞正則宜　　好把良心養片時　月照寒松明祖意　　箇中能有幾人知

山居風物自天然　　大道昭昭在目前　不識祖宗親密旨　　徒勞唸佛與參禪

山居包納太虛空　　萬象森羅盡在中　左右逢原皆佛事　　不消棒喝不施功

山居默坐悟真空　　一法通來萬法通　非但我今能達了　　恒沙諸佛體皆同

山居隨分即修行　　無慮無憂過此生　本有真空非悟得　　聖人亦是強安名

山居常撫(府音)不絃琴　　一曲無生悅我心　直下反聞聞自性　　誰家屋裡沒觀音

山居獨坐大雄峰　　面面軒窗處處通　云去云來遮不住　　一乘高顯太虛空

山居空寂禪僧　　晝夜常持般若經　始識眾生原是佛　　後來熱水即寒冰

【現代漢語翻譯】現代漢語譯本：

用文字（文鐵）想要換取寸金，是不可能的。大海即使有乾枯的時候，最終也能見到海底；世人直到死去，也不瞭解自己的真心。

隱居山中獨自靜坐，恰如癡呆一般；但內心卻清清楚楚，明明白白地知曉一切。風吹動松樹，發出濤聲來擾亂我的耳朵；我卻昂首挺胸，不予理會，繼續歌唱。

隱居山中，爲了排遣興致，偶爾寫成詩篇；人如果沉溺於詩歌，也是一種癡迷。如果生死輪迴的根源沒有斷除，就不要存有知見，用它們來欺騙自己的心。

隱居山中，山勢高峻險要，很少有人能夠攀登；竹床上加上坐墊，便是一位僧人的居所。慚愧我這裡寂寞冷清，沒有伴侶；自己知道內心冷如寒冰。

隱居山中，生活清冷淡泊，是佛家的風格；實際上是身處貧窮，而道心並不貧窮。無價的摩尼寶珠，世人很少能夠認識；可悲的是，即使面對面也無法相逢。

隱居山中，寂寞清靜正是適宜；好好地用一段時間來涵養自己的良心。月光照耀著寒冷的松樹，顯現出祖師的意旨；這其中的道理，能有幾個人知道呢？

隱居山中，風光景物自然天成；大道昭然，就在眼前。不認識祖師親切秘密的旨意，徒勞地念佛和參禪。

隱居山中，包容著整個太虛空；萬象森羅，都包含在其中。無論從哪個方向入手，都是佛事；不需要棒喝，也不需要施加任何功力。

隱居山中，默默靜坐，領悟真空的道理；一旦通達一法，萬法皆通。不僅僅是我現在能夠通達明瞭，恒河沙數般的諸佛，他們的本體也都是相同的。

隱居山中，隨順因緣就是修行；沒有憂慮，沒有煩惱，度過此生。本有的真空，不是通過領悟才能得到的；聖人也只是勉強安立一個名稱。

隱居山中，經常撫摸沒有琴絃的琴；一曲無生之樂，讓我心生喜悅。直接反過來聽聞自己的自性，誰家的屋子裡沒有觀音菩薩呢？

隱居山中，獨自坐在大雄峰上；四面八方的窗戶，處處通透。云來云去，遮擋不住；一乘佛法高高地顯現在太虛空中。

隱居山中，空寂清靜，適合禪僧；日夜經常持誦《般若經》（Prajna Sutra）。這才認識到，原來眾生本來就是佛；後來才明白，（覺悟前的）熱水也就是（覺悟后的）寒冰。

【English Translation】 English version:

It's impossible to exchange literary talent (written iron) for an ounce of gold. Even if the sea dries up, its bottom will eventually be seen; yet people die without understanding their own true mind.

Dwelling in the mountains, sitting alone like a fool; yet the mind is clear and distinctly knows everything. The wind stirs the pines, creating sounds like waves that disturb my ears; but I hold my head high, ignoring them, and continue to sing poems.

Dwelling in the mountains, composing poems occasionally to express my feelings; but if one is addicted to poetry, it is also a kind of folly. If the root of birth and death is not severed, do not harbor views and use them to deceive your own mind.

Dwelling in the mountains, the mountains are steep and dangerous, few people can climb; a bamboo bed with a cushion is the dwelling of a monk. I am ashamed that this place is lonely and desolate, without companions; I know that my heart is as cold as ice.

Dwelling in the mountains, the life is cold and simple, in the style of Buddhism; in reality, the body is poor, but the mind of the Tao is not poor. The priceless Mani (wish-fulfilling) jewel is rarely recognized by people; it is pitiful that they cannot meet even face to face.

Dwelling in the mountains, solitude and tranquility are just right; take a good time to cultivate your conscience. The moonlight shines on the cold pines, revealing the intention of the Patriarchs; how many people can understand the truth in this?

Dwelling in the mountains, the scenery is natural; the Great Path (大道) is clearly visible, right before your eyes. Not recognizing the intimate and secret intention of the Patriarchs, it is futile to recite the Buddha's name and practice Chan (禪, Zen).

Dwelling in the mountains, embracing the entire Great Void (太虛空); all phenomena are contained within. Approaching from any direction is a Buddha's work; no need for shouts or blows, no need to exert any effort.

Dwelling in the mountains, silently sitting and realizing the principle of Emptiness (真空); once one Dharma (法) is understood, all Dharmas are understood. Not only can I now understand and realize, but the bodies of the Buddhas as numerous as the sands of the Ganges are also the same.

Dwelling in the mountains, following conditions is practice; without worries, without troubles, passing this life. The inherent Emptiness is not obtained through realization; even the sages are only forced to establish a name.

Dwelling in the mountains, often stroking the stringless zither; a song of no-birth delights my heart. Directly turn around and listen to your own nature; whose house does not have Guanyin (觀音, Avalokiteśvara) Bodhisattva?

Dwelling in the mountains, sitting alone on the Great Hero Peak (大雄峰); windows on all sides, everywhere is open. Clouds come and go, unable to block; the One Vehicle (一乘) of Buddhism is highly manifested in the Great Void.

Dwelling in the mountains, empty and quiet, suitable for Chan monks; day and night, constantly reciting the Prajna Sutra (般若經). Only then did I realize that all sentient beings are originally Buddhas; later I understood that the hot water (before enlightenment) is the same as the cold ice (after enlightenment).

山居遙窈(杳音)自無塵　　不假修持見本真　真佛何曾離左右　　今人便是舊時人

山居如意任東西　　大道何曾有悟迷　好肉剜(一丸切)瘡難下手　　缽盂添柄亦成非

山居高臥守清虛　　飲啄(卓音)隨緣樂有餘　不(並去聲)用將心除妄念　　要知妄念即真如

山居雖是小茅庵　　大道當陽直指南　莫任化城忘寶所　　重加精進急須參

山居高隱白雲中　　多少盲迷不見蹤(宗音) 　向外尋真真轉遠　　刻舟求劍枉施功

山居平地有深坑　　只貴當人具眼明　伏虎降龍皆末事　　法身不動悟無生

山居獨出衆高峰　　四壁無依徹骨窮　說與世人渾不信　　區區只得自消融

山居寥(料平聲)落道人家　　一種平懷度歲華　饑吃金牛無米飯　　渴來便飲趙州茶

山居參學志孤高　　為道忘軀不憚勞　坐到五更天欲曉　　青松滴露濕禪袍

山居寄跡暫依棲(西音)　　生死何曾有定期　分付當人高著眼　　急須打點出頭時

山居結草在重巖　　喜乃翻身出鬧籃　知足便為安樂國　　莫教過分太無慚

山居苦行一頭陀　　廢𥨊忘餐自琢(卓音)磨　了得唯心真凈土　　方知極樂在娑婆

山居勝境異尋常　　普示諸人不覆藏　

【現代漢語翻譯】現代漢語譯本隱居山中，幽深寂靜自然沒有塵埃，無需任何修行就能見到本來的真性。真正的佛性從未離開過你的左右，現在的人就是過去的人。

隱居山中，一切隨心所欲，大道哪裡會有迷惑？在好肉上剜瘡難以動手，給缽盂添個把柄也是多此一舉。

隱居山中，高枕而臥，守護清凈虛無，飲食起居隨緣而安，快樂有餘。不用刻意用心去除妄念，要知道妄念即是真如。

隱居山中，即使是簡陋的小茅庵，大道也像太陽一樣直指人心。不要貪戀化城而忘記真正的寶所（比喻最終的覺悟之地），要更加精進，趕緊參悟。

隱居山中，高高隱匿在白雲之中，多少盲人迷途，不見蹤影。向外尋求真理，真理反而更加遙遠，就像刻舟求劍一樣白費功夫。

隱居山中，即使在平地上也有深坑，最重要的是自己要有明辨是非的慧眼。降伏老虎和龍都是小事，領悟法身不動，證悟無生才是根本。

隱居山中，獨自超出眾多山峰之上，四面空空蕩蕩，徹底的窮困。告訴世人，他們完全不相信，只能自己默默地體會和消化。

隱居山中，清靜寂寥，是修行人的家，用一種平和的心態度過歲月。飢餓時吃金牛（比喻禪定），沒有米飯，口渴時就喝趙州茶（比喻禪法）。

隱居山中，參禪求學的志向孤高，爲了求道，忘記身體的勞累。一直坐到五更天快亮的時候，青松上的露水打濕了禪袍。

隱居山中，暫時寄託身心，生死哪裡會有一定的期限？告誡修行的人要眼光放高遠，趕緊準備好出人頭地的時候。

隱居山中，在重重山巖中結草為庵，歡喜的是能夠從喧鬧的世俗中解脫出來。知道滿足就是安樂的國度，不要過分貪求，以至於太無恥。

隱居山中，苦行的一位頭陀（苦行僧），廢寢忘食，自我磨礪。領悟了唯心凈土的道理，才知道極樂世界就在這娑婆世界（現實世界）。

隱居山中的勝境與衆不同，普遍地昭示給眾人，沒有絲毫隱瞞。

【English Translation】 English version Living in the mountains, remote and secluded, is naturally free from dust; without relying on cultivation, one sees the original true nature. The true Buddha-nature has never left your side; the person of today is the person of the past.

Living in the mountains, one is free to go east or west as one pleases; how could the Great Way ever have delusion? It's hard to cut a sore on good flesh; adding a handle to a begging bowl is also superfluous.

Living in the mountains, one sleeps high and guards purity and emptiness; eating and drinking follow conditions, and joy is abundant. There's no need to use the mind to eliminate delusive thoughts; know that delusive thoughts are precisely true suchness (Tathata).

Living in the mountains, even in a small thatched hut, the Great Way directly points to the heart like the sun. Don't indulge in the illusory city (H化城, metaphor for temporary satisfaction) and forget the treasure land (寶所, metaphor for ultimate enlightenment); redouble your efforts and quickly engage in Chan practice.

Living in the mountains, one is hidden high in the white clouds; how many blind and deluded people cannot see the trace. Seeking truth externally only makes it more distant; carving a boat to find a lost sword is a wasted effort.

Living in the mountains, even on flat ground, there are deep pits; what's valued is having clear eyes. Subduing tigers and dragons are all minor matters; realizing the unmoving Dharmakaya (法身) and awakening to no-birth (無生) is fundamental.

Living in the mountains, one stands alone above many peaks; with four walls bare, one is utterly impoverished. Telling this to the world, they don't believe it at all; one can only silently experience and digest it oneself.

Living in the mountains, in quiet solitude, is the home of a Daoist; one spends the years with a peaceful mind. When hungry, one eats the golden ox (金牛, metaphor for meditation), without rice; when thirsty, one drinks Zhaozhou tea (趙州茶, metaphor for Chan teachings).

Living in the mountains, one's aspiration for Chan study is lofty; for the sake of the Way, one forgets bodily fatigue. Sitting until the fifth watch, when the sky is about to dawn, the dew from the green pines wets the Chan robe.

Living in the mountains, one temporarily relies on this place; how could birth and death have a fixed date? Admonish practitioners to set their sights high and quickly prepare for the time to stand out.

Living in the mountains, one builds a grass hut in the deep cliffs; what's joyful is turning around and escaping the noisy basket (鬧籃, metaphor for worldly affairs). Knowing contentment is the land of bliss; don't be excessively greedy, to the point of being shameless.

Living in the mountains, an ascetic mendicant (頭陀, Tudong) practices austerities; forgetting sleep and meals, one polishes oneself. Understanding the principle of 'mind-only' as the true pure land, one then knows that the Pure Land of Ultimate Bliss is right here in this Saha world (娑婆世界, the world of suffering).

Living in the mountains, the scenic realm is extraordinary; universally revealing it to all, without concealing anything.

水鳥樹林宣妙法　　高山平地總西方

山居趺(夫音)坐一蒲團　　日用工夫在反觀　本命元辰知落處　　舌頭不被別人瞞

山居客到問工夫　　寂照雙忘一字無　莫怪老僧無法說　　從來懶得起規模

山居唯置一禪床　　定里心忘法亦忘　臨濟德山施棒喝　　老僧不動見空王

山居自在可藏身　　天下知心有幾人　除卻我家親的子　　世間宜假不宜真

山居塵垢(茍音)不相侵　　自在逍遙樂道心　此事人人皆可學　　本來非古亦非今

山居窮理自歡娛(隅音)　　不被虛名幻(患音)相拘　三教本來同一體　　非僧非道亦非儒

山居靜地暗嗟吁(虛音)　　紅紫紛紛反亂朱　要識先天皆此理　　穀神太極即真如

山居閑處樂清幽　　散慮逍遙得自由　沉默寂寥情念盡　　晝眠夕寐(昧音)萬緣休

山居空寂學無為　　過去因緣莫要追　現在尚應無所住　　未來豈可預前思

山居默坐養希夷　　額下藏珠要保持　開口向人言不得　　點頭唯許自家知

山居獨樂自家知　　左右逢原任所之　心地若能無掛(卦音)礙　　何妨說偈與吟詩

山居孤迥(戶頂切)在高崖　　嘯月吟風稱我壞　堪嘆世人全不省　　一輪真性永沉埋

山居無事

不開門　　獨坐穹心泯(閔音)見聞　紙帳梅花松月照　　人間別是一乾坤

山居深遠路迢迢(條音)　　大道無形本寂寥　日裡清風頻掃地　　夜來明月掛松梢

山居獨立勢巉(讒音)巖(巖音)　　明月清風一擔上　問我西來何祖意　　前三三與后三三

山居常把正門開　　大道當機任客來　若得老僧親勘(堪去聲)過　　人人可作棟樑材

山居欲入覓(莫秋切)天真　　先讀開蒙上大人　讀到牢關知禮處　　十方世界現全身

山居深隱白雲隈(威音)　　風入松林震法雷　驚動世間昏睡漢　　速開兩眼莫徘徊

山居高照日先來　　直下承當眼便開　明瞭一乘圓頓旨　　何勞又去訪天臺

山居四畔起煙霞　　石鼎(頂音)焚香誦法華　三界無安如火宅　　老僧長駕白牛車

山居夜半子規啼　　瀑(泊音)布巖前瀉(卸音)碧溪　未到盡驚山險峻　　曾來方識路高低

山居休把自心瞞　　始識登高眼界寬　放去大千遮不住　　收來秪(止音)在一毫端

山居知識異常倫　　明鏡當臺辨驗人　妍(研音)丑難瞞都照出　　本來明鏡絕疏親

山居峭(七肖切)壁凜然寒　　寶劍當軒孰敢看　外道邪魔俱腦(惱音)裂　　老僧禪定正輕安

山

【現代漢語翻譯】現代漢語譯本不開門，獨自靜坐在空曠的心中，泯滅所見所聞。紙糊的窗戶上映著梅花的影子，松樹和月亮相互輝映，這裡的人間別是一番天地。

山居生活深遠而道路遙遠，偉大的道沒有固定的形態，原本就是寂靜空曠的。白天清風時常吹拂，掃凈庭院，夜晚明月高掛在松樹梢頭。

山居獨立，地勢險峻，明月清風，一肩承擔。問我達摩祖師西來的真意是什麼？就是前三三與后三三。

山居生活經常敞開大門，大道執行，順應時機，任憑來客。如果能得到老僧親自勘驗通過，人人都可以成為棟樑之材。

山居想要尋覓天真本性，首先要讀《開蒙》中的『上大人』。讀到牢關知禮的地方，十方世界顯現全身。

山居深深地隱蔽在白雲環繞的地方，風吹入松林，發出震耳欲聾的法雷之聲。驚醒世間那些昏睡的人們，趕快睜開雙眼，不要再猶豫徘徊。

山居高處，陽光率先照耀，當下承擔，慧眼便能開啟。如果明白了佛陀所說的圓滿頓悟的宗旨，又何必再去天臺山尋訪呢？

山居四周升起雲霧，在石鼎中焚香，誦讀《法華經》。三界沒有安寧，如同火宅一般，老僧長久地駕著白牛車。

山居夜半，杜鵑鳥啼叫，瀑布從巖石前傾瀉而下，匯入碧綠的溪流。沒來過的人都驚歎山勢的險峻，曾經來過的人才明白道路的高低。

山居生活不要自我欺瞞，才能認識到登上高處，眼界開闊。放開來，整個大千世界都遮蓋不住，收回來，就只在一個毫毛的尖端。

山居的知識見解與衆不同，像明鏡一樣懸掛在那裡，辨別檢驗來人。美麗與醜陋都難以隱瞞，全部照映出來，本來的明鏡絕無親疏之分。

山居陡峭的石壁，凜冽寒冷，寶劍懸掛在廳堂上，誰敢觀看？外道邪魔都嚇得腦裂，老僧禪定，正感到輕鬆安寧。

【English Translation】 English version Not opening the door, I sit alone in the vastness of my heart, extinguishing all that is seen and heard. Paper windows reflect the plum blossoms, pine trees and the moon illuminate each other, this human realm is a different universe altogether.

Mountain dwelling is deep and remote, the road is long, the Great Dao is formless, originally solitary and still. During the day, the clear breeze frequently sweeps the ground, at night, the bright moon hangs on the pine tree tips.

Living alone in the mountains, the terrain is steep, the bright moon and clear breeze, I bear them on my shoulders. If you ask me what is the meaning of Bodhidharma's (達摩祖師) (Bodhidharma, the first patriarch of Zen Buddhism) coming from the West, it is the 'before three three' and 'after three three'.

Mountain dwelling often opens the main gate, the Great Dao operates according to the moment, allowing guests to come and go as they please. If one can be personally examined and approved by this old monk, everyone can become a pillar of society.

To seek true nature in mountain dwelling, one must first read 'Shang Da Ren' (上大人) (the first line of the 'Thousand Character Classic', a primer for children) in the enlightenment primer. When you read to the point of knowing propriety at the 'Lao Guan' (牢關) (a metaphor for a critical juncture), the entire body manifests in the ten directions.

Mountain dwelling is deeply hidden in the embrace of white clouds, the wind enters the pine forest, creating a thunderous Dharma rain. Awakening those who are asleep in the world, quickly open your eyes and do not hesitate.

In mountain dwelling, the sun arrives first, directly accepting it, the eye of wisdom opens. If you understand the complete and sudden teaching of the Buddha, why bother visiting Tiantai Mountain (天臺) (a famous Buddhist mountain in China)?

Clouds and mist rise around the mountain dwelling, burning incense in a stone cauldron, reciting the 'Lotus Sutra' (法華經) (the Lotus Sutra). The Three Realms (三界) (the realm of desire, the realm of form, and the realm of formlessness) are without peace, like a burning house, the old monk drives the white bullock cart (白牛車) (a metaphor for the Buddha's teachings) for a long time.

In mountain dwelling, the cuckoo cries in the middle of the night, the waterfall pours down from the rocks, flowing into the green stream. Those who have not been here are amazed by the steepness of the mountains, those who have been here understand the height and depth of the road.

In mountain dwelling, do not deceive yourself, only then can you realize that climbing high broadens your horizons. When released, the entire universe cannot cover it, when retracted, it is only at the tip of a hair.

The knowledge and understanding in mountain dwelling are extraordinary, like a bright mirror hanging there, distinguishing and examining people. Beauty and ugliness are difficult to hide, all are reflected, the original mirror has no bias.

The steep cliffs of mountain dwelling are chillingly cold, the precious sword hangs in the hall, who dares to look? Heretics and demons are terrified, the old monk is in meditation, feeling peaceful and at ease.

居別是一家風　　不與人間趣味同　木馬奔嘶(西音)天外去　　杳(要上聲)無音信絕行蹤

山居路險信難通　　瞎(火轄切)漢焉能達此宗　只許作家施手段(斷去聲)　　相逢盡在不言中

山居客到問禪宗　　始覺從前錯用功　開口已知來歷處　　可憐不識悟真空

山居悟得一真空　　那問南宗與北宗　如意寶珠持在手　　光明何處不圓通

山居學道未為艱(奸音)　　唯有安心守道難　百尺竿頭重進步　　一槌(直追切)打碎祖師關

山居回首嘆歸歟(于音)　　識破元來總是虛　莫去沿(鉛音)門窮乞食　　自家衣里有明珠

山居清苦不奢華　　客到蒿(呼切毛)湯便當茶　具眼舌頭知味好　　通身灑落早歸家

山居常隱白雲間　　道在其中意自閑　公案現成人不識　　外循枝葉強追攀

山居黃葉逐風飄　　手握(于角切)空拳亦不消　佛祖只傳家裡事　　逢人懶得口勞忉(刀音)

山居葉落悉歸根　　獨露真常顯法身　此事不明多費力　　百城煙水渺無垠(銀音)

山居道者有何能　　法法全彰最上乘　瞬(舜音)目揚眉皆祖意　　拈椎(槌同)豎(汝音)拂亦真情

山居覆屋只苫(失廉切)茅　　冷淡清虛絕世交　一片白雲橫

【現代漢語翻譯】現代漢語譯本隱居的生活自成一種格調，與世俗的趣味截然不同。那木製的馬奔騰嘶鳴，向天外飛馳而去，從此杳無音信，斷絕了行蹤。

山居的道路險峻，訊息難以傳遞，愚昧之人怎能領悟這禪宗的奧妙？只有修行到家的人才能施展手段，彼此相逢，一切盡在不言中。

山居的客人來訪，詢問禪宗的道理，這才發覺從前都用錯了功夫。剛一開口，就知道他的來歷，可悲的是，他不認識那悟到的真空。

山居悟得這一個真空，又何必去問什麼是南宗什麼是北宗呢？如意寶珠拿在手中，光明照耀，哪裡不圓融通達？

山居學道並不算艱難，唯有安心守道才是最難的。在百尺竿頭之上更進一步，一錘打碎那祖師的關隘。

山居回首，感嘆歸去吧，認識到原來一切都是虛幻。不要沿街挨戶去乞討，你自己的衣物里就有明珠。

山居生活清貧簡樸不奢華，客人來了，用蓬蒿煮湯就當茶。有眼力、有舌頭的人知道這味道好，通身灑脫，早日迴歸本家。

山居常常隱沒在白雲之間，道就在其中，心意自然安閑。現成的公案擺在眼前，人們卻不認識，只是在外面的枝葉上勉強追逐攀援。

山居的黃葉被風吹得四處飄飛，手中握著空拳，也用不著消除。佛祖只是傳授家裡的事，遇到人也懶得開口多費口舌。

山居的落葉最終都歸於樹根，唯有真常顯露，法身顯現。這件事如果不能明白，就會徒勞費力，走遍百座城池，煙波浩渺，無邊無垠。

山居的修道者有什麼能力呢？一切法都完全彰顯了最上乘的境界。眨眼揚眉都是祖師的意旨，拿起椎豎起拂塵也都是真情實意。

山居的房屋只是用茅草覆蓋，冷淡清虛，斷絕了與世俗的交往。一片白雲橫亙。

【English Translation】 English version Living in seclusion has its own unique style, different from worldly interests. The wooden horse gallops and neighs, flying beyond the heavens, disappearing without a trace.

The mountain path is treacherous, making communication difficult. How can a blind man understand the mysteries of Zen? Only accomplished practitioners can use their skills, meeting each other in unspoken understanding.

A guest visits the mountain dwelling, inquiring about Zen principles, only to realize that all previous efforts were misdirected. Upon opening his mouth, his origins are known, but sadly, he does not recognize the realized emptiness.

Having realized the one emptiness in the mountain dwelling, why ask about the Southern or Northern schools? Holding the wish-fulfilling jewel in hand, where is there no perfect and unobstructed light?

Studying the Way in the mountains is not difficult, but maintaining a peaceful mind and guarding the Way is the hardest. Taking another step beyond the hundred-foot pole, smashing the ancestral barrier with one strike.

Looking back from the mountain dwelling, sigh and return, realizing that everything is ultimately illusory. Do not go begging from door to door; you have a bright pearl in your own clothes.

Mountain life is simple and unadorned; when guests arrive, Artemisia soup is served as tea. Those with discerning eyes and tongues know the taste is good, completely free and returning home early.

The mountain dwelling is often hidden among white clouds; the Way is within, and the mind is naturally at ease. The obvious koan is before people, but they do not recognize it, merely chasing and clinging to external branches and leaves.

Yellow leaves in the mountain dwelling are scattered by the wind; holding an empty fist, there is no need to eliminate anything. The Buddhas and Patriarchs only transmit family matters, and are too lazy to waste words when meeting people.

The fallen leaves in the mountain dwelling all return to the roots, revealing the true constant and manifesting the Dharma body. If this matter is not understood, much effort will be wasted, traversing hundreds of cities, amidst boundless misty waters.

What abilities do the mountain-dwelling Taoists possess? All Dharmas fully manifest the supreme vehicle. A blink of the eye and a raise of the eyebrow are all the Patriarch's intention; picking up the mallet and raising the whisk are also genuine feelings.

The mountain dwelling's roof is only covered with thatch, cold and pure, cutting off worldly interactions. A piece of white cloud lies across.

谷口　　幾多歸鳥盡迷巢

山居渾不厭居山　　就樹誅茅縛(房入聲)半間　一個老僧猶是窄(責音)　　豈容俗客到禪關

山居見道已忘山　　萬法由來本自閑　南北東西渾不辨　　此身常寂太虛間

山居滿目是青山　　峻疊崎(溪音)嶇(區音)行路難　行到水窮山盡處　　自然得到不空還

山居亦在苦娑婆　　百歲光陰一剎那　盡此報身生極樂　　前頭險路已無多

山居獨處樂天真　　明月清風轉法輪　一大藏經都說盡　　不知誰是個中人

山居百詠(終)

山居靜里悟真空　　普勸人間凈土功　一顆髻珠親受得　　雲林隱者遠相從

右木隱一偈。

金

鐔

(尋潭)。

鍋

(戈)。

錐

(追)。

镮

(還)。

釧

(川去聲)。

鋝

(此將切)。

鋒

(風)。

鏤

(漏)。

鑿

(昨)。

木

析

(昔)。

𣏨

(昔)。

桎

(質)。

梏

(谷)。

楞

(棱)。

枚

(梅)。

樣

(羊去聲)。

【現代漢語翻譯】現代漢語譯本『谷口，多少歸巢的鳥兒都迷失了方向。』

『住在山裡，完全不厭倦住在山裡，就著樹木砍伐茅草，搭建一間簡陋的房屋。一個老僧住著都覺得狹窄，怎麼能容忍世俗的客人來到禪關呢？』

『住在山裡，領悟了真理，已經忘記了山的存在，萬法本來就是清凈自在的。南北東西都分辨不清，此身常常安住在寂靜的太虛空間。』

『住在山裡，滿眼都是青山，山勢高峻重疊，崎嶇難行。走到水流的盡頭，山的終點，自然就能到達不空還的境界。』

『住在山裡，也同樣身處這苦難的娑婆世界（Saha world，指充滿苦難的世界），百年的光陰只是一剎那。用盡此報身，往生極樂世界（Sukhavati，西方凈土），前方的險路已經不多了。』

『住在山裡，獨自一人享受天真之樂，明月清風都在轉動法輪（Dharma wheel，佛法的象徵）。全部的《大藏經》（Tripitaka，佛教經典的總稱）都說盡了，不知道誰是其中的領悟之人。』

《山居百詠》（終）

『住在山裡，在寂靜中領悟真空的道理，普遍勸導世人修習凈土功德。一顆寶貴的髻珠（象徵佛性）親自領受，雲林的隱士遠遠地跟隨。』

右木隱的一首偈語。

金

鐔

（尋潭）。

鍋

（戈）。

錐

（追）。

镮

（還）。

釧

（川去聲）。

鋝

（此將切）。

鋒

（風）。

鏤

（漏）。

鑿

（昨）。

木

析

（昔）。

𣏨

（昔）。

桎

（質）。

梏

（谷）。

楞

（棱）。

枚

（梅）。

樣

（羊去聲）。

【English Translation】 English version 『In the valley mouth, how many returning birds have lost their nests.』

『Living in the mountains, I never tire of living in the mountains; I chop down reeds by the trees and build a simple hut. Even for an old monk, it feels cramped; how can worldly guests be allowed to enter the gate of Zen?』

『Living in the mountains, having realized the truth, I have forgotten the mountains; all dharmas are originally pure and free. I cannot distinguish north, south, east, or west; this body constantly dwells in the silent space of the great void.』

『Living in the mountains, my eyes are filled with green peaks; the mountains are steep and rugged, making the path difficult. Walking to where the water ends and the mountains reach their limit, one will naturally arrive at the state of non-emptiness and return.』

『Living in the mountains is also being in the suffering Saha world (Saha world, referring to the world full of suffering); a hundred years of life is but a moment. Exhausting this karmic body, I will be reborn in Sukhavati (Sukhavati, the Western Pure Land); the perilous road ahead is not much longer.』

『Living in the mountains, enjoying the joy of naturalness alone, the bright moon and clear breeze are turning the Dharma wheel (Dharma wheel, symbol of the Buddha's teachings). The entire Tripitaka (Tripitaka, the collection of Buddhist scriptures) has been spoken; I wonder who is the one who understands it.』

《One Hundred Poems on Mountain Dwelling》 (End)

『Living in the mountains, realizing the truth of emptiness in stillness, I universally exhort people to cultivate the merits of the Pure Land. Having personally received a precious jewel in the hair knot (symbolizing Buddha-nature), the recluse of Yunlin follows from afar.』

A verse by Mu Yin on the right.

Gold

Tsuba (sword guard)

(Searching the pool).

Pot

(Halberd).

Awl

(Pursue).

Bracelet

(Return).

Bangle

(Chuan, departing tone).

Lue (unit of weight)

(Ci Jiang cut).

Edge

(Wind).

Carve

(Leak).

Chisel

(Yesterday).

Wood

Split

(Past).

Adze

(Past).

Shackles

(Substance).

Stocks

(Valley).

Edge

(Ridge).

Counter

(Plum).

Pattern

(Yang, departing tone).

杻

(丑)。

械

(胡介切)。

筏

(伐)。

札

(則八切)。

朽

(休上聲)。

椽

(傳)。

床

(床)。

水

渫

(泄)。

涕

(他利切)。

涶

(湯臥切)。

浹

(接)。

洽

(狹)。

漱

(瘦)。

溥

(普)。

溈

(為)。

淥

(祿)。

渙

(喚)。

泛

(泛)。

澹

(炎)。

沂

(泥)。

瀚

(污)。

湮

(困)。

洊

(賤)。

淀

(殿)。

沃

(屋)。

滌

(狄)。

沽

(姑古故三)。

淆

(爻)。

泆

(逸)。

潞

(路)。

潦

(老)。

涘

(似)。

泯

(閔)。

洹

(完)。

湊

(青亙切)。

澆

(嬌)。

涅

(奴結切)。

【現代漢語翻譯】現代漢語譯本杻（chǒu）：一種木名。械（xiè）：刑具。筏（fá）：用竹木編成的水上交通工具。札（zhá）：古代寫字用的木片。朽（xiǔ）：腐爛。椽（chuán）：屋頂上架瓦的木條。床（chuáng）：睡覺的傢俱。水：渫（xiè）：疏通。涕（tì）：眼淚。涶（tuò）：口水，唾沫。浹（jiā）：濕透。洽（qià）：融洽，和諧。漱（shù）：用液體清洗口腔。溥（pǔ）：廣大，普遍。溈（wéi）：水名，溈水。淥（lù）：清澈。渙（huàn）：離散。泛（fàn）：漂浮。澹（dàn）：恬靜，淡泊。沂（yí）：水名，沂水。瀚（hàn）：廣闊的。湮（yān）：埋沒，堵塞。洊（jiàn）：再次，屢次。淀（diàn）：淺水湖泊。沃（wò）：肥沃。滌（dí）：洗滌，清除。沽（gū）：買，賣。淆（xiáo）：混淆，混亂。泆（yì）：放縱，逸出。潞（lù）：水名，潞水。潦（lǎo）：雨後積水。涘（sì）：水邊。泯（mǐn）：消滅，消失。洹（huán）：水名，洹水。湊（còu）：聚集，靠近。澆（jiāo）：澆灌。涅（niè）：用黑色染；涅槃的簡稱。

【English Translation】 English version 杻 (chǒu): A type of tree. 械 (xiè): Instruments of torture. 筏 (fá): A raft made of bamboo or wood. 札 (zhá): A wooden tablet used for writing in ancient times. 朽 (xiǔ): Rotten. 椽 (chuán): Rafters, the wooden strips supporting the roof tiles. 床 (chuáng): Bed. Water: 渫 (xiè): To dredge, to clear a waterway. 涕 (tì): Tears. 涶 (tuò): Saliva, spittle. 浹 (jiā): Soaked through. 洽 (qià): Harmonious, in agreement. 漱 (shù): To rinse the mouth. 溥 (pǔ): Vast, widespread. 溈 (wéi): Name of a river, the Wei River. 淥 (lù): Clear, limpid. 渙 (huàn): To scatter, to disperse. 泛 (fàn): To float. 澹 (dàn): Tranquil, indifferent. 沂 (yí): Name of a river, the Yi River. 瀚 (hàn): Vast, expansive. 湮 (yān): To submerge, to bury. 洊 (jiàn): Repeatedly, again. 淀 (diàn): Shallow lake. 沃 (wò): Fertile. 滌 (dí): To wash, to cleanse. 沽 (gū): To buy, to sell. 淆 (xiáo): To confuse, to mix up. 泆 (yì): To be licentious, to escape. 潞 (lù): Name of a river, the Lu River. 潦 (lǎo): Stagnant water after rain. 涘 (sì): Waterside, bank. 泯 (mǐn): To vanish, to disappear. 洹 (huán): Name of a river, the Huan River. 湊 (còu): To gather, to move close to. 澆 (jiāo): To irrigate, to pour. 涅 (niè): To dye black; short for Nirvana.

汲

(急)。

滓

(子)。

汐

(夕)。

火

爝

(雀)。

炷

(注)。

炊

(吹)。

煜

(育)。

熾

(尺志切)。

炮

(庖)。

烙

(洛)。

燧

(遂)。

爍

(式灼切)。

熹

(希)。

黔

(鈚琴)。

土

墟

(虛)。

填

(田)。

冢

(中上聲)。

塑

(素)。

塋

(營)。

塹

(僉去聲)。

塾

(孰)。

玉

珣

(荀)。

珉

(民)。

琛

(敕今且林)。

頊

(旭)。

璞

(樸)。

璀

(崔)。

璨

(粲)。

瑩

(映)。

人

倨

(句)。

僅

(近)。

償

(常)。

儻

(倘)。

佞

(迎去聲)。

伺

(四)。

傀

(奎上

【現代漢語翻譯】現代漢語譯本汲 (jí)：汲取。滓 (zǐ)：沉澱物。汐 (xī)：晚潮。火爝 (què)：小火把。炷 (zhù)：（燃燒的）一根。炊 (chuī)：做飯。煜 (yù)：光輝燦爛。熾 (chì)：旺盛。炮 (páo)：燒。烙 (luò)：用熱鐵燙。燧 (suì)：古代取火的器具。爍 (shuò)：閃耀。熹 (xī)：光明。黔 (qián)：黑色。土墟 (xū)：廢墟。填 (tián)：填充。冢 (zhǒng)：墳墓。塑 (sù)：塑造。塋 (yíng)：墓地。塹 (qiàn)：壕溝。塾 (shú)：私塾。玉珣 (xún)：美玉。珉 (mín)：似玉的美石。琛 (chēn)：珍寶。頊 (xū)：頸。璞 (pú)：未雕琢的玉。璀 (cuǐ)：璀璨，形容光彩奪目。璨 (càn)：燦爛。瑩 (yíng)：光潔透明。人倨 (jù)：傲慢。僅 (jǐn)：僅僅。償 (cháng)：償還。儻 (tǎng)：倘若。佞 (nìng)：巧言諂媚。伺 (sì)：伺候。傀 (kuǐ)：傀儡。

【English Translation】 English version 汲 (jí): To draw (water). 滓 (zǐ): Sediment. 汐 (xī): Evening tide. 火爝 (què): Small torch. 炷 (zhù): (A burning) wick. 炊 (chuī): To cook. 煜 (yù): Radiant. 熾 (chì): Blazing. 炮 (páo): To roast. 烙 (luò): To brand with a hot iron. 燧 (suì): Ancient fire-making tool. 爍 (shuò): To sparkle. 熹 (xī): Brightness. 黔 (qián): Black. 土墟 (xū): Ruins. 填 (tián): To fill. 冢 (zhǒng): Tomb. 塑 (sù): To sculpt. 塋 (yíng): Graveyard. 塹 (qiàn): Trench. 塾 (shú): Private school. 玉珣 (xún): Fine jade. 珉 (mín): A jade-like stone. 琛 (chēn): Treasure. 頊 (xū): Neck. 璞 (pú): Uncut jade. 璀 (cuǐ): Dazzling, describing brilliant colors. 璨 (càn): Splendid. 瑩 (yíng): Lustrous and transparent. 人倨 (jù): Arrogant. 僅 (jǐn): Only. 償 (cháng): To repay. 儻 (tǎng): If. 佞 (nìng): Flattering. 伺 (sì): To serve. 傀 (kuǐ): Puppet.

聲)。

儡

(雷上聲)。

仞

(順)。

系

(易計)。

仔

(子)。

仍

(如凌切)。

𠎝

(愆)。

儕

(柴)。

倡

(唱)。

偉

(回上聲)。

僭

(子念切)。

佉

(丘加去伽)。

介

(戒)。

彳

徉

(羊)。

徇

(旬去聲)。

健

(干去聲)。

徴

(征)。

沖

(充)。

彷

(仿)。

彿

(弗)。

衍

(演)。

徼

(教交)。

女

娘

(娘)。

奶

(乃)。

娛

(隅)。

嬈

(韶)。

妓

(其上聲)。

婪

(力含切)。

心

惇

(迍敦)。

懈

(戒)。

怙

(戶)。

悚

(聳)。

憍

(嬌)。

愉

(俞)。

怖

(匹布切)。

協

(葉)。

【現代漢語翻譯】現代漢語譯本儡 (lěi)：(雷上聲)。仞 (rèn)：(順)。系 (xì)：(易計)。仔 (zǐ)：(子)。仍 (réng)：(如凌切)。𠎝 (qiān)：(愆)。儕 (chái)：(柴)。倡 (chàng)：(唱)。偉 (wěi)：(回上聲)。僭 (jiàn)：(子念切)。佉 (qiā)：(丘加去伽)。介 (jiè)：(戒)。彳 (chì) 徉 (yáng)：(羊)。徇 (xùn)：(旬去聲)。健 (jiàn)：(干去聲)。徴 (zhēng)：(征)。沖 (chōng)：(充)。彷 (páng)：(仿)。彿 (fú)：(弗)。衍 (yǎn)：(演)。徼 (jiǎo)：(教交)。女 (nǚ) 娘 (niáng)：(娘)。奶 (nǎi)：(乃)。娛 (yú)：(隅)。嬈 (ráo)：(韶)。妓 (jì)：(其上聲)。婪 (lán)：(力含切)。心 (xīn) 惇 (dūn)：(迍敦)。懈 (xiè)：(戒)。怙 (hù)：(戶)。悚 (sǒng)：(聳)。憍 (jiāo)：(嬌)。愉 (yú)：(俞)。怖 (bù)：(匹布切)。協 (xié)：(葉)。

【English Translation】 English version 儡 (lěi): (Rising tone of 'léi'). 仞 (rèn): (Shùn). 系 (xì): (Easy calculation). 仔 (zǐ): (Zǐ). 仍 (réng): (Like 'rú líng qiē'). 𠎝 (qiān): (Qiān). 儕 (chái): (Chái). 倡 (chàng): (Chàng). 偉 (wěi): (Rising tone of 'huí'). 僭 (jiàn): (Like 'zǐ niàn qiē'). 佉 (qiā): (Like 'qiū jiā qù qié'). 介 (jiè): (Jiè). 彳 (chì) 徉 (yáng): (Yáng). 徇 (xùn): (Falling tone of 'xún'). 健 (jiàn): (Falling tone of 'gàn'). 徴 (zhēng): (Zhēng). 沖 (chōng): (Chōng). 彷 (páng): (Fǎng). 彿 (fú): (Fú). 衍 (yǎn): (Yǎn). 徼 (jiǎo): (Like 'jiào jiāo'). 女 (nǚ) 娘 (niáng): (Niáng). 奶 (nǎi): (Nǎi). 娛 (yú): (Yú). 嬈 (ráo): (Sháo). 妓 (jì): (Rising tone of 'qí'). 婪 (lán): (Like 'lì hán qiē'). 心 (xīn) 惇 (dūn): (Like 'zhūn dūn'). 懈 (xiè): (Jiè). 怙 (hù): (Hù). 悚 (sǒng): (Sǒng). 憍 (jiāo): (Jiāo). 愉 (yú): (Yú). 怖 (bù): (Like 'pǐ bù qiē'). 協 (xié): (Yè).

懾

(古入聲)。

恰

(苦洽切)。

恢

(奎)。

悴

(遂)。

憤

(文上聲)。

悷

(利)。

恍

(荒上聲)。

吝

(鄰去聲)。

悱

(匪)。

憊

(敗)。

恁

(甚)。

慰

(位)。

罹

(梨)。

愨

(殼)。

恚

(于瑞于避)。

恣

(資去聲)。

忒

(他得切)。

懲

(澄)。

慝

(忒)。

頁

顥

(浩)。

頤

(怡)。

顓

(專)。

顗

(宜上聲)。

頰

(甲)。

顢

(瞞)。

頇

(許安切)。

颙

(濃)。

顆

(苦果切)。

穎

(迥)。

項

(去頂切)。

貝

販

(泛)。

贖

(孰)。

賺

(暫)。

貶

(扁)。

賑

(真上聲)。

貸

(臺

【現代漢語翻譯】現代漢語譯本懾 (古入聲)。恰 (苦洽切)。恢 (奎)。悴 (遂)。憤 (文上聲)。悷 (利)。恍 (荒上聲)。吝 (鄰去聲)。悱 (匪)。憊 (敗)。恁 (甚)。慰 (位)。罹 (梨)。愨 (殼)。恚 (于瑞于避)。恣 (資去聲)。忒 (他得切)。懲 (澄)。慝 (忒)。頁顥 (浩)。頤 (怡)。顓 (專)。顗 (宜上聲)。頰 (甲)。顢 (瞞)。頇 (許安切)。颙 (濃)。顆 (苦果切)。穎 (迥)。項 (去頂切)。貝販 (泛)。贖 (孰)。賺 (暫)。貶 (扁)。賑 (真上聲)。貸 (臺)。

【English Translation】 English version 懾 (She, ancient entering tone). 恰 (Qia, cut with 'ku qia'). 恢 (Kui). 悴 (Cui). 憤 (Fen, rising tone of 'wen'). 悷 (Li). 恍 (Huang, rising tone of 'huang'). 吝 (Lin, departing tone of 'lin'). 悱 (Fei). 憊 (Bei). 恁 (Ren). 慰 (Wei). 罹 (Li). 愨 (Que). 恚 (Hui, like 'yu rui' or 'yu bi'). 恣 (Zi, departing tone of 'zi'). 忒 (Te, cut with 'ta de'). 懲 (Cheng). 慝 (Te). 頁顥 (Hao). 頤 (Yi). 顓 (Zhuan). 顗 (Yi, rising tone of 'yi'). 頰 (Jia). 顢 (Man). 頇 (Han, cut with 'xu an'). 颙 (Nong). 顆 (Ke, cut with 'ku guo'). 穎 (Ying). 項 (Xiang, cut with 'qu ding'). 貝販 (Fan). 贖 (Shu). 賺 (Zuan). 貶 (Bian). 賑 (Zhen, rising tone of 'zhen'). 貸 (Dai).

去聲)。

賾

(仕革切)。

見

靚

(凈)。

顗

(計)。

覷

(趣)。

睹

(都上聲)。

覺

(莫狄切)。

手

挈

(愆入聲)。

摸

(莫)。

摭

(只)。

揭

(結)。

攢

(子干切)。

挪

(那)。

攜

(兮)。

援

(院)。

[打-丁+(恙-心+皿)]

(堪入聲)。

扭

(牛上聲)。

捏

(涅)。

撒

(殺)。

撕

(斯)。

拗

(于巧切)。

抖

(斗)。

擻

(叟)。

撲

(普木切)。

擒

(琴)。

捋

(力活切)。

攪

(絞)。

掉

(條去聲)。

拽

(延入聲)。

摶

(徒桓切)。

拯

(整)。

揣

(初委切)。

撓

(乃教乃飽)。

扯

(稱者切)。

撤

(直列

【現代漢語翻譯】現代漢語譯本賾 (zé，仕革切)。見靚 (jìng，凈)。顗 (yǐ，計)。覷 (qù，趣)。睹 (dǔ，都上聲)。覺 (jué，莫狄切)。手挈 (qiè，愆入聲)。摸 (mō，莫)。摭 (zhí，只)。揭 (jiē，結)。攢 (cuán，子干切)。挪 (nuó，那)。攜 (xié，兮)。援 (yuán，院)。 [打-丁+(恙-心+皿)] (kān，堪入聲)。扭 (niǔ，牛上聲)。捏 (niē，涅)。撒 (sā，殺)。撕 (sī，斯)。拗 (ǎo，于巧切)。抖 (dǒu，斗)。擻 (sǒu，叟)。撲 (pū，普木切)。擒 (qín，琴)。捋 (lǚ，力活切)。攪 (jiǎo，絞)。掉 (diào，條去聲)。拽 (zhuài，延入聲)。摶 (tuán，徒桓切)。拯 (zhěng，整)。揣 (chuǎi，初委切)。撓 (náo，乃教乃飽)。扯 (chě，稱者切)。撤 (chè，直列)

【English Translation】 English version 賾 (zé, Shi Ge cut). See 靚 (jìng, pure). 顗 (yǐ, plan). 覷 (qù, interest). 睹 (dǔ, all rising tone). 覺 (jué, Mo Di cut). Hand 挈 (qiè, Qian entering tone). 摸 (mō, Mo). 摭 (zhí, only). 揭 (jiē, knot). 攢 (cuán, Zi Gan cut). 挪 (nuó, that). 攜 (xié, Xi). 援 (yuán, Yuan). [打-丁+(恙-心+皿)] (kān, Kan entering tone). 扭 (niǔ, Niu rising tone). 捏 (niē, Nie). 撒 (sā, kill). 撕 (sī, Si). 拗 (ǎo, Yu Qiao cut). 抖 (dǒu, Dou). 擻 (sǒu, Sou). 撲 (pū, Pu Mu cut). 擒 (qín, Qin). 捋 (lǚ, Li Huo cut). 攪 (jiǎo, twist). 掉 (diào, Tiao departing tone). 拽 (zhuài, Yan entering tone). 摶 (tuán, Tu Huan cut). 拯 (zhěng, Zheng). 揣 (chuǎi, Chu Wei cut). 撓 (náo, Nai Jiao Nai Bao). 扯 (chě, Cheng Zhe cut). 撤 (chè, Zhi Lie)

切)。

拆

(䇿)。

擲

(直)。

摑

(直獲切)。

捶

(垂)。

控

(空去聲)。

撻

(坦入聲)。

撼

(含上聲)。

摧

(垂)。

據

(句)。

挫

(做)。

捺

(乃曷切)。

握

(于角切)。

擄

(魯)。

撐

(丑庚切)。

探

(貪)。

足

跖

(只)。

蹺

(居略巨略)。

蹶

(決)。

跛

(波上聲)。

躋

(子兮切)。

跡

(跡)。

逾

(俞)。

蹈

(盜)。

跟

(根)。

跌

(顛入聲)。

跣

(先上聲)。

躔

(船)。

口

𠷣

(癡)。

呻

(申)。

哂

(式忍切)。

咄

(教入聲)。

叱

(赤)。

咽

(燕)。

喀

(客)。

唾

(涶同)。

【現代漢語翻譯】現代漢語譯本切（qiē）。拆（chāi）。擲（zhì）。摑（guó，直獲切）。捶（chuí）。控（kòng，空去聲）。撻（tà，坦入聲）。撼（hàn，含上聲）。摧（cuī）。據（jù）。挫（cuò）。捺（nà，乃曷切）。握（wò，于角切）。擄（lǔ）。撐（chēng，丑庚切）。探（tàn）。足（zú）。跖（zhí，只）。蹺（qiāo，居略巨略）。蹶（jué）。跛（bǒ，波上聲）。躋（jī，子兮切）。跡（jì）。逾（yú）。蹈（dǎo）。跟（gēn）。跌（diē，顛入聲）。跣（xiǎn，先上聲）。躔（chán）。口（kǒu）。𠷣（chī）。呻（shēn）。哂（shěn，式忍切）。咄（duō，教入聲）。叱（chì）。咽（yàn）。喀（kā，客）。唾（tuò，涶同）。

【English Translation】 English version Cut (qiē). Tear (chāi). Throw (zhì). Slap (guó, zhí huò qiē). Pound (chuí). Control (kòng, kōng qù shēng). Flog (tà, tǎn rù shēng). Shake (hàn, hán shàng shēng). Destroy (cuī). Occupy (jù). Frustrate (cuò). Press down (nà, nǎi hé qiē). Grasp (wò, yú jiǎo qiē). Plunder (lǔ). Prop up (chēng, chǒu gēng qiē). Explore (tàn). Foot (zú). Sole (zhí, zhī). Walk on tiptoe (qiāo, jū lüè jù lüè). Stumble (jué). Limp (bǒ, bō shàng shēng). Ascend (jī, zǐ xī qiē). Trace (jì). Exceed (yú). Tread (dǎo). Follow (gēn). Fall (diē, diān rù shēng). Barefoot (xiǎn, xiān shàng shēng). Track (chán). Mouth (kǒu). To lick (chī). Groan (shēn). Smile (shěn, shì rěn qiē). Scold (duō, jiào rù shēng). Rebuke (chì). Swallow (yàn). Cough (kā, kè). Spit (tuò, same as 涶).

噎

(煙入聲)。

吁

(虛)。

噫

(衣)。

嗜

(示)。

叨

(滔)。

吼

(呼后切)。

啾

(子修切)。

嘲

(則交切)。

咦

(夷)。

喘

(川上聲)。

噴

(普寸切)。

嚼

(疾略切)。

啻

(尸去聲)。

售

(授)。

咼

(苦槐切)。

喆

(哲)。

齒

齡

(靈)。

嚙

(妍入聲)。

骨

骸

(諧)。

髓

(雖上聲)。

月

膠

(交)。

春

(跡)。

臂

(閉)。

脾

(皮)。

腎

(忍)。

肢

(支)。

臆

(益)。

肪

(方)。

腕

(碗)。

肓

(荒)。

臠

(連上聲)。

力

勃

(蒲沒切)。

努

(奴上聲)。

勵

(利)。

劣

(力拙

【現代漢語翻譯】現代漢語譯本噎 (yē)：（煙入聲）。吁 (xū)：（虛）。噫 (yī)：（衣）。嗜 (shì)：（示）。叨 (tāo)：（滔）。吼 (hǒu)：（呼后切）。啾 (jiū)：（子修切）。嘲 (cháo)：（則交切）。咦 (yí)：（夷）。喘 (chuǎn)：（川上聲）。噴 (pēn)：（普寸切）。嚼 (jiáo)：（疾略切）。啻 (chì)：（尸去聲）。售 (shòu)：（授）。咼 (guō)：（苦槐切）。喆 (zhé)：（哲）。齒 (chǐ) 齡 (líng)：（靈）。嚙 (niè)：（妍入聲）。骨 (gǔ) 骸 (hái)：（諧）。髓 (suǐ)：（雖上聲）。月 (yuè) 膠 (jiāo)：（交）。春 (chūn)：（跡）。臂 (bì)：（閉）。脾 (pí)：（皮）。腎 (shèn)：（忍）。肢 (zhī)：（支）。臆 (yì)：（益）。肪 (fáng)：（方）。腕 (wàn)：（碗）。肓 (huāng)：（荒）。臠 (luán)：（連上聲）。力 (lì) 勃 (bó)：（蒲沒切）。努 (nǔ)：（奴上聲）。勵 (lì)：（利）。劣 (liè)：（力拙）。

【English Translation】 English version 噎 (yē): (yān rù shēng). 吁 (xū): (xū). 噫 (yī): (yī). 嗜 (shì): (shì). 叨 (tāo): (tāo). 吼 (hǒu): (hū hòu qiē). 啾 (jiū): (zǐ xiū qiē). 嘲 (cháo): (zé jiāo qiē). 咦 (yí): (yí). 喘 (chuǎn): (chuān shàng shēng). 噴 (pēn): (pǔ cùn qiē). 嚼 (jiáo): (jí lüè qiē). 啻 (chì): (shī qù shēng). 售 (shòu): (shòu). 咼 (guō): (kǔ huái qiē). 喆 (zhé): (zhé). 齒 (chǐ) 齡 (líng): (líng). 嚙 (niè): (yán rù shēng). 骨 (gǔ) 骸 (hái): (hái). 髓 (suǐ): (suī shàng shēng). 月 (yuè) 膠 (jiāo): (jiāo). 春 (chūn): (jì). 臂 (bì): (bì). 脾 (pí): (pí). 腎 (shèn): (rěn). 肢 (zhī): (zhī). 臆 (yì): (yì). 肪 (fáng): (fáng). 腕 (wàn): (wǎn). 肓 (huāng): (huāng). 臠 (luán): (lián shàng shēng). 力 (lì) 勃 (bó): (pú mò qiē). 努 (nǔ): (nú shàng shēng). 勵 (lì): (lì). 劣 (liè): (lì zhuō).

切)。

耳

聃

(貪)。

聵

(五怪切)。

聆

(靈)。

目

視

(視)。

眇

(苗上聲)。

眨

(則洽切)。

瞎

(火轄切)。

睽

(苦圭切)。

眵

(尺支切)。

睦

(目)。

盼

(攀去聲)。

睹

(都上聲)。

瞬

(舜)。

盲

(萌)。

瞥

(片入聲)。

瞽

(古)。

言

誼

(義)。

詡

(許)。

詛

(莊助切)。

詮

(七全切)。

譴

(愆去聲)。

訣

(決)。

[詣-匕+雨]

(香入聲)。

酬

(酬)。

謐

(密)。

訊

(信)。

諱

(悔)。

詭

(鬼)。

譎

(決)。

諺

(彥)。

訖

(居乙切)。

譜

(補)。

譯

(亦)。

誡

(戒)。

詰

【現代漢語翻譯】現代漢語譯本耳聃 (dān)（貪婪）。聵 (kuì)（五怪切）。聆 (líng)（靈）。目視 (shì)（視）。眇 (miǎo)（苗上聲）。眨 (zhǎ)（則洽切）。瞎 (xiā)（火轄切）。睽 (kuí)（苦圭切）。眵 (chī)（尺支切）。睦 (mù)（目）。盼 (pàn)（攀去聲）。睹 (dǔ)（都上聲）。瞬 (shùn)（舜）。盲 (máng)（萌）。瞥 (piē)（片入聲）。瞽 (gǔ)（古）。言誼 (yì)（義）。詡 (xǔ)（許）。詛 (zǔ)（莊助切）。詮 (quán)（七全切）。譴 (qiǎn)（愆去聲）。訣 (jué)（決）。 [詣-匕+雨] (xiāng)（香入聲）。酬 (chóu)（酬）。謐 (mì)（密）。訊 (xùn)（信）。諱 (huì)（悔）。詭 (guǐ)（鬼）。譎 (jué)（決）。諺 (yàn)（彥）。訖 (qì)（居乙切）。譜 (pǔ)（補）。譯 (yì)（亦）。誡 (jiè)（戒）。詰 (jié)

【English Translation】 English version Ear Dān (貪) (dān) (Greed). Kuì (聵) (kuì) (Wu Guai Qie). Líng (聆) (líng) (Ling). Eye Shì (視) (shì) (See). Miǎo (眇) (miǎo) (Miao rising tone). Zhǎ (眨) (zhǎ) (Ze Qia Qie). Xiā (瞎) (xiā) (Huo Xia Qie). Kuí (睽) (kuí) (Ku Gui Qie). Chī (眵) (chī) (Chi Zhi Qie). Mù (睦) (mù) (Mu). Pàn (盼) (pàn) (Pan departing tone). Dǔ (睹) (dǔ) (Du rising tone). Shùn (瞬) (shùn) (Shun). Máng (盲) (máng) (Meng). Piē (瞥) (piē) (Pian entering tone). Gǔ (瞽) (gǔ) (Gu). Speech Yì (誼) (yì) (Meaning). Xǔ (詡) (xǔ) (Xu). Zǔ (詛) (zǔ) (Zhuang Zhu Qie). Quán (詮) (quán) (Qi Quan Qie). Qiǎn (譴) (qiǎn) (Qian departing tone). Jué (訣) (jué) (Jue). Xiāng ([詣-匕+雨]) (xiāng) (Xiang entering tone). Chóu (酬) (chóu) (Chou). Mì (謐) (mì) (Mi). Xùn (訊) (xùn) (Xin). Huì (諱) (huì) (Hui). Guǐ (詭) (guǐ) (Gui). Jué (譎) (jué) (Jue). Yàn (諺) (yàn) (Yan). Qì (訖) (qì) (Ju Yi Qie). Pǔ (譜) (pǔ) (Bu). Yì (譯) (yì) (Yi). Jiè (誡) (jiè) (Jie). Jié (詰)

(乞)。

詎

(巨)。

謬

(米幼切)。

認

(順)。

宴

(燕)。

讖

(楚禁切)。

誐

(哦)。

訥

(奴骨切)。

訛

(哦)。

車

軟

(善)。

輶

(由有)。

轆

(鹿)。

轤

(盧)。

輟

(拙)。

轎

(喬去聲)。

輥

(袞)。

轇

(交)。

轕

(割)。

輾

(民)。

轄

(閑入聲)。

較

(教)。

軌

(癸)。

輒

(占入聲)。

子

拏

(奴)。

孕

(形去聲)。

孜

(茲)。

辵迨

(待)。

迢

(條)。

迂

(于于)。

迄

(欣入聲)。

邈

(莫)。

迭

(田入聲)。

逗

(豆)。

邁

(賣)。

遽

(具)。

逮

(代)。

遞

【現代漢語翻譯】現代漢語譯本（乞）。

詎（jù）：豈，難道。

謬（miù）：錯誤，荒謬。

認（rèn）：認識，承認。

宴（yàn）：宴會，安樂。

讖（chèn）：預言，預兆。

誐（é）：同『哦』，表示疑問或感嘆。

訥（nè）：說話遲鈍。

訛（é）：錯誤，謠傳。

車

軟（ruǎn）：柔和，不堅硬。

輶（yóu）：輕便的車子。

轆（lù）：轆轤，一種井上汲水的工具。

轤（lú）：同『轆轤』。

輟（chuò）：停止，中止。

轎（jiào）：轎子，一種交通工具。

輥（gǔn）：滾動。

轇（jiāo）：車軸。

轕（gé）：車輪相撞的聲音。

輾（zhǎn）：輾轉，來回滾動。

轄（xiá）：車軸兩端的金屬件，用於固定車輪。

較（jiào）：比較，計較。

軌（guǐ）：車輪行駛的道路，規則。

輒（zhé）：總是，就。

子

拏（ná）：同『拿』，取， पकड़ना

孕（yùn）：懷孕，懷胎。

孜（zī）：勤勉，努力。

辵迨（dài）：到，及。

迢（tiáo）：遙遠。

迂（yū）：曲折，繞遠。

迄（qì）：到，至。

邈（miǎo）：遙遠，渺茫。

迭（dié）：輪流，屢次。

逗（dòu）：停留，引人注意。

邁（mài）：前進，跨步。

遽（jù）： দ্রুত, 匆忙，立即。

逮（dài）：捉拿，到。

遞（dì）：傳遞，依次。

【English Translation】 English version (Qǐ).

詎 (Jù): How can it be?

謬 (Miù): Error, absurd.

認 (Rèn): Recognize, admit.

宴 (Yàn): Banquet, peace and happiness.

讖 (Chèn): Prophecy, omen.

誐 (É): Same as '哦', expressing doubt or exclamation.

訥 (Nè): Slow in speech.

訛 (É): Error, rumor.

車 (Chē): Cart, vehicle.

軟 (Ruǎn): Soft, not hard.

輶 (Yóu): Light cart.

轆 (Lù): Pulley, a tool for drawing water from a well.

轤 (Lú): Same as '轆轤'.

輟 (Chuò): Stop, discontinue.

轎 (Jiào): Sedan, a means of transportation.

輥 (Gǔn): Roll.

轇 (Jiāo): Axle.

轕 (Gé): The sound of wheels colliding.

輾 (Zhǎn): Toss and turn, roll back and forth.

轄 (Xiá): Metal parts at both ends of the axle to fix the wheels.

較 (Jiào): Compare, argue.

軌 (Guǐ): The road on which the wheels travel, rules.

輒 (Zhé): Always, then.

子 (Zǐ): Child.

拏 (Ná): Same as '拿', take.

孕 (Yùn): Pregnant, conceive.

孜 (Zī): Diligent, hardworking.

辵迨 (Dài): To, reach.

迢 (Tiáo): Distant.

迂 (Yū): Tortuous, roundabout.

迄 (Qì): To, until.

邈 (Miǎo): Distant, vast.

迭 (Dié): Alternately, repeatedly.

逗 (Dòu): Stay, attract attention.

邁 (Mài): Advance, step forward.

遽 (Jù): Hastily, immediately.

逮 (Dài): Arrest, to.

遞 (Dì): Pass, in order.

(地)。

蘧

(劬)。

這

(智)。

走

趁

(春去聲)。

趍

(池超)。

衣

褐

(曷)。

衽

(甚)。

裨

(𢍉)。

衾

(欽)。

巾

幅

(福)。

帙

(侄)。

糸

綺

(起)。

縛

(房入聲)。

絆

(半)。

綴

(知位切)。

緇

(茲)。

繪

(位)。

纜

(濫)。

縊

(意)。

縮

(所六切)。

綸

(倫)。

才

(才)。

緘

(古咸切)。

績

(跡)。

緝

(侵入聲)。

綽

(稱芍切)。

縈

(于營切)。

紊

(問)。

縠

(斛)。

食

餌

(仍吏切)。

餒

(內上聲)。

糇

(侯)。

餉

(商去聲)。

米

粹

(碎)。

粕

(滂入

【現代漢語翻譯】現代漢語譯本地 (dì)。蘧 (qú)。這 (zhè)。走趁 (chèn)。趍 (chí chāo)。衣褐 (hé)。衽 (rèn)。裨 (bì)。衾 (qīn)。巾幅 (fú)。帙 (zhì)。糸綺 (qǐ)。縛 (fù)。絆 (bàn)。綴 (zhuì)。緇 (zī)。繪 (huì)。纜 (lǎn)。縊 (yì)。縮 (suō)。綸 (lún)。才 (cái)。緘 (jiān)。績 (jì)。緝 (qī)。綽 (chuò)。縈 (yíng)。紊 (wěn)。縠 (hú)。食餌 (ěr)。餒 (něi)。糇 (hóu)。餉 (xiǎng)。米粹 (cuì)。粕 (pò)。

【English Translation】 English version 地 (dì) (Earth/Ground). 蘧 (qú). 這 (zhè) (This). 走趁 (chèn) (Walk, Take advantage of). 趍 (chí chāo). 衣褐 (hé) (Clothes, Coarse hemp garment). 衽 (rèn) (The front of a garment). 裨 (bì). 衾 (qīn) (Quilt). 巾幅 (fú) (Towel, Width). 帙 (zhì) (Book cover). 糸綺 (qǐ) (Silk, Damask). 縛 (fù) (Bind). 絆 (bàn) (Trip). 綴 (zhuì) (Sew). 緇 (zī) (Black silk). 繪 (huì) (Paint). 纜 (lǎn) (Cable). 縊 (yì) (Hang oneself). 縮 (suō) (Shrink). 綸 (lún) (Silk thread). 才 (cái) (Talent). 緘 (jiān) (Seal). 績 (jì) (Spin). 緝 (qī) (To sew with close stitches). 綽 (chuò) (Generous). 縈 (yíng) (Entwine). 紊 (wěn) (Disordered). 縠 (hú) (Thin silk). 食餌 (ěr) (Food, Bait). 餒 (něi) (Hungry). 糇 (hóu) (Dried provisions). 餉 (xiǎng) (Provisions). 米粹 (cuì) (Rice, Pure). 粕 (pò) (Dregs).

聲)。

糲

(力達力葛)。

糜

(梅)。

蘗

(妍入聲)。

酉

醇

(仁)。

酢

(醋)。

醒

(省)。

酥

(蘇)。

酪

(落)。

禾

種

(蟲)。

稚

(治)。

稼

(架)。

穡

(色)。

秤

(稱去聲)。

秪

(上)。

穰

(汝羊切)。

竹

箍

(瓜)。

籬

(梨)。

筮

(逝)。

筏

(伐)。

筋

(斤)。

筌

(詮)。

籯

(形)。

篋

(苦葉切)。

范

(范)。

纂

(子管切)。

草

茨

(慈)。

芒

(忙)。

萑

(完)。

藉

(謝)。

萇

(長)。

藩

(凡)。

菽

(叔)。

㜸

(妍入聲)。

苧

(直呂切)。

爇

(舌)。

蓋

【現代漢語翻譯】現代漢語譯本糲 (lì dá lì gé)：粗糧。糜 (mí)：粥。蘗 (niè)：樹木砍伐后從殘根上長出的新芽。酉 (yǒu)：地支的第十位，與酒有關。醇 (chún)：純厚的酒。酢 (cù)：酸酒，醋。醒 (xǐng)：酒醒。酥 (sū)：酥油，一種乳製品。酪 (lào)：用乳汁製成的半凝固食品。禾 (hé)：穀類植物的統稱。種 (zhǒng)：種植。稚 (zhì)：幼小的莊稼。稼 (jià)：莊稼。穡 (sè)：收穫。秤 (chèng)：稱量工具。秪 (zhī)：同『只』，僅僅。穰 (ráng)：穀物的莖稈。竹 (zhú)：竹子。箍 (gū)：用竹篾或金屬條束緊。籬 (lí)：籬笆。筮 (shì)：用蓍草占卜。筏 (fá)：筏子。筋 (jīn)：竹子的紋理，也指筋骨。筌 (quán)：捕魚的竹器。籯 (yíng)：盛飯的竹器。篋 (qiè)：小箱子。范 (fàn)：模子，法式。纂 (zuǎn)：編輯，彙集。草 (cǎo)：草。茨 (cí)：茅草。芒 (máng)：草的細刺。萑 (huán)：蘆葦一類的植物。藉 (jiè)：襯墊。萇 (cháng)：一種草本植物。藩 (fán)：籬笆。菽 (shū)：豆類的總稱。㜸 (niè)：（意義不明，可能為古字或異體字）。苧 (zhù)：苧麻。爇 (ruò)：點燃。蓋 (gài)：覆蓋。

【English Translation】 English version 糲 (lì dá lì gé): Coarse grains. 糜 (mí): Porridge. 蘗 (niè): New shoots growing from the stumps of felled trees. 酉 (yǒu): The tenth of the Earthly Branches, associated with wine. 醇 (chún): Pure and mellow wine. 酢 (cù): Sour wine, vinegar. 醒 (xǐng): Sobering up from wine. 酥 (sū): Ghee, a type of dairy product. 酪 (lào): Semi-solid food made from milk. 禾 (hé): A general term for cereal crops. 種 (zhǒng): To plant. 稚 (zhì): Young crops. 稼 (jià): Crops. 穡 (sè): Harvesting. 秤 (chèng): Weighing tool. 秪 (zhī): Same as '只', only. 穰 (ráng): Stalks of grain. 竹 (zhú): Bamboo. 箍 (gū): To bind tightly with bamboo strips or metal bands. 籬 (lí): Fence. 筮 (shì): Divination using蓍 (shī) grass. 筏 (fá): Raft. 筋 (jīn): Bamboo texture, also refers to tendons and bones. 筌 (quán): Bamboo tool for catching fish. 籯 (yíng): Bamboo container for holding rice. 篋 (qiè): Small box. 范 (fàn): Mold, pattern. 纂 (zuǎn): To edit, compile. 草 (cǎo): Grass. 茨 (cí): Thatch. 芒 (máng): Fine awns of grass. 萑 (huán): Reed-like plants. 藉 (jiè): Padding. 萇 (cháng): A type of herbaceous plant. 藩 (fán): Fence. 菽 (shū): General term for beans. 㜸 (niè): (Meaning unclear, possibly an ancient character or variant). 苧 (zhù): Ramie. 爇 (ruò): To ignite. 蓋 (gài): To cover.

(蓋)。

蘸

(莊陷切)。

蒂

(帶)。

藐

(彌略彌沼)。

山

峙

(池上聲)。

峻

(思俊切)。

昆

(昆)。

侖

(論)。

嵩

(松)。

石

碔

(武)。

砆

(夫)。

砂

(沙)。

礫

(歷)。

磾

(低)。

確

(殼)。

斫

(酌)。

日

昊

(浩)。

杲

(高上聲)。

晁

(潮)。

暈

(運)。

昴

(卯)。

暵

(漢)。

曬

(帥)。

曬

(上同)。

亙

(居鄧切)。

替

(他計切)。

穴

究

(救)。

竅

(口弟切)。

窖

(教)。

窟

(坤入聲)。

窒

(只)。

窈

(杳)。

窄

(責)。

阱

(凈)。

窺

(奎)。

窠

(

【現代漢語翻譯】現代漢語譯本（蓋）。

蘸

（莊陷切）。

蒂

（帶）。

藐

（彌略彌沼）。

山

峙

（池上聲）。

峻

（思俊切）。

昆

（昆）。

侖

（論）。

嵩

（松）。

石

碔

（武）。

砆

（夫）。

砂

（沙）。

礫

（歷）。

磾

（低）。

確

（殼）。

斫

（酌）。

日

昊

（浩）。

杲

（高上聲）。

晁

（潮）。

暈

（運）。

昴

（卯）。

暵

（漢）。

曬

（帥）。

曬

（上同）。

亙

（居鄧切）。

替

（他計切）。

穴

究

（救）。

竅

（口弟切）。

窖

（教）。

窟

（坤入聲）。

窒

（只）。

窈

（杳）。

窄

（責）。

阱

（凈）。

窺

（奎）。

窠

（

【English Translation】 English version (Gai).

Zhan

(Zhuang xian qie).

Di

(Dai).

Miao

(Mi lüe mi zhao).

Shan

Zhi

(Chi shang sheng).

Jun

(Si jun qie).

Kun

(Kun).

Lun

(Lun).

Song

(Song).

Shi

Wu

(Wu).

Fu

(Fu).

Sha

(Sha).

Li

(Li).

Di

(Di).

Que

(Ke).

Zhuo

(Zhuo).

Ri

Hao

(Hao).

Gao

(Gao shang sheng).

Chao

(Chao).

Yun

(Yun).

Mao

(Mao).

Han

(Han).

Shai

(Shuai).

Shai

(Shang tong).

Gen

(Ju deng qie).

Ti

(Ta ji qie).

Xue

Jiu

(Jiu).

Qiao

(Kou di qie).

Jiao

(Jiao).

Ku

(Kun ru sheng).

Zhi

(Zhi).

Yao

(Yao).

Zhai

(Ze).

Jing

(Jing).

Kui

(Kui).

Ke

(

科)。

突

(徒骨切)。

疒

痰

(談)。

癊

(陰去聲)。

㽱

(絞)。

疼

(徒冬切)。

𤹠

(顛)。

瘤

(流)。

疹

(珍上聲)。

酸

(酸)。

癃

(隆)。

門

閨

(圭)。

合

(甘入聲)。

辟

(平入聲)。

闇

(暗)。

閬

(浪)。

閱

(悅)。

闡

(川上聲)。

哄

(洪去聲)。

周

雕

(刀)。

雕

(刀)。

凋

(刀)。

囗

囿

(又)。

囚

(似由切)。

囤

(沌)。

囹

(靈)。

圄

(女)。

匚

匪

(非上聲)。

匱

(求位切)。

匿

(逆)。

戈

戮

(六)。

戟

(激)。

刀

刺

(次)。

刎

(文上聲)。

剩

【現代漢語翻譯】現代漢語譯本突 (tū)：突然。疒 (chuáng)：與疾病有關的偏旁。痰 (tán)：痰液。癊 (yìn)：隱痛。㽱 (jiǎo)：瘙癢。疼 (téng)：疼痛。𤹠 (diān)：癲癇。瘤 (liú)：腫瘤。疹 (zhěn)：皮疹。酸 (suān)：痠痛。癃 (lóng)：小便不通暢。門：門戶。閨 (guī)：閨房。合 (hé)：閉合。辟 (pì)：開闢。闇 (àn)：黑暗。閬 (làng)：空曠。閱 (yuè)：閱覽。闡 (chǎn)：闡述。哄 (hòng)：喧鬧。周：周圍。雕 (diāo)：雕刻。雕 (diāo)：雕刻。凋 (diāo)：凋謝。囗 (wéi)：圍墻。囿 (yòu)：侷限。囚 (qiú)：囚禁。囤 (dùn)：囤積。囹 (líng)：監獄。圄 (yǔ)：監獄。匚 (fāng)：一種盛東西的方形器物。匪 (fěi)：不是。匱 (kuì)：缺乏。匿 (nì)：隱藏。戈 (gē)：一種古代兵器。戮 (lù)：殺戮。戟 (jǐ)：一種古代兵器。刀 (dāo)：刀具。刺 (cì)：刺殺。刎 (wěn)：割脖子。剩 (shèng)：剩餘。

【English Translation】 English version 突 (tū): Suddenly. 疒 (chuáng): Radical related to illness. 痰 (tán): Phlegm. 癊 (yìn): Dull pain. 㽱 (jiǎo): Itch. 疼 (téng): Pain. 𤹠 (diān): Epilepsy. 瘤 (liú): Tumor. 疹 (zhěn): Rash. 酸 (suān): Soreness. 癃 (lóng): Urinary retention. 門: Door. 閨 (guī): Boudoir. 合 (hé): Close. 辟 (pì): Open up. 闇 (àn): Darkness. 閬 (làng): Spacious. 閱 (yuè): Read. 闡 (chǎn): Elaborate. 哄 (hòng): Uproar. 周: Surroundings. 雕 (diāo): Carve. 雕 (diāo): Carve. 凋 (diāo): Wither. 囗 (wéi): Enclosure. 囿 (yòu): Limited. 囚 (qiú): Imprison. 囤 (dùn): Hoard. 囹 (líng): Prison. 圄 (yǔ): Prison. 匚 (fāng): A square container for holding things. 匪 (fěi): Not. 匱 (kuì): Lacking. 匿 (nì): Hide. 戈 (gē): An ancient weapon. 戮 (lù): Slaughter. 戟 (jǐ): A type of ancient weapon. 刀 (dāo): Knife. 刺 (cì): Assassinate. 刎 (wěn): Cut the neck. 剩 (shèng): Remaining.

(盛)。

刪

(山)。

剝

(邦入聲)。

刮

(關入聲)。

剜

(烏丸切)。

劃

(畫)。

劄

(竹洽切)。

克

(克)。

歹

歿

(沒)。

殄

(田上聲)。

殞

(允)。

殂

(鋤)。

卩

阜

(負)。

陛

(蒲札切)。

升

(升)。

陌

(麥)。

隊

(頹去聲)。

亶

膻

(扇上聲)。

氈

(專)。

羽

翹

(喬)。

翔

(祥)。

翊

(亦)。

翮

(羽格切)。

翅

(尸去聲)。

翼

(亦)。

翳

(意)。

翛

(蕭)。

鳥

鶗

(啼)。

鴂

(徑)。

鷃

(晏)。

梟

(交)。

矢

雉

(池上聲)。

矯

(居天切)。

矧

(尸忍切)。

牛

牲

【現代漢語翻譯】現代漢語譯本盛 (shèng)。刪 (shān)。剝 (bō rù shēng)。刮 (guān rù shēng)。剜 (wān wán qiē)。劃 (huà)。劄 (zhú qià qiē)。克 (kè)。歹歿 (mò)。殄 (tián shàng shēng)。殞 (yǔn)。殂 (cú)。卩阜 (fù)。陛 (bì)。升 (shēng)。陌 (mò)。隊 (duì qù shēng)。亶 (dǎn)。膻 (shān shàng shēng)。氈 (zhān)。羽翹 (qiáo)。翔 (xiáng)。翊 (yì)。翮 (hé gé qiē)。翅 (chì qù shēng)。翼 (yì)。翳 (yì)。翛 (xiāo)。鳥鶗 (tí)。鴂 (jué)。鷃 (yàn)。梟 (xiāo)。矢雉 (zhì shàng shēng)。矯 (jiǎo)。矧 (shěn)。牛牲

【English Translation】 English version 盛 (shèng) (Flourishing). 刪 (shān) (To delete). 剝 (bō rù shēng) (To peel, entering tone). 刮 (guān rù shēng) (To scrape, entering tone). 剜 (wān wán qiē) (To cut out, phonetic transcription). 劃 (huà) (To row, to plan). 劄 (zhú qià qiē) (A note, phonetic transcription). 克 (kè) (To overcome). 歹歿 (mò) (To die). 殄 (tián shàng shēng) (To exterminate, rising tone). 殞 (yǔn) (To perish). 殂 (cú) (To die). 卩阜 (fù) (Abundant). 陛 (bì) (Imperial steps). 升 (shēng) (To rise). 陌 (mò) (Path). 隊 (duì qù shēng) (Team, departing tone). 亶 (dǎn) (Truly). 膻 (shān shàng shēng) (Tainted, rising tone). 氈 (zhān) (Felt). 羽翹 (qiáo) (To raise). 翔 (xiáng) (To soar). 翊 (yì) (To assist). 翮 (hé gé qiē) (Quill, phonetic transcription). 翅 (chì qù shēng) (Wing, departing tone). 翼 (yì) (Wing). 翳 (yì) (To cover). 翛 (xiāo) (Free and unrestrained). 鳥鶗 (tí) (Cuckoo). 鴂 (jué) (Shrike). 鷃 (yàn) (Quail). 梟 (xiāo) (Owl). 矢雉 (zhì shàng shēng) (Pheasant, rising tone). 矯 (jiǎo) (To correct). 矧 (shěn) (Moreover). 牛牲

(生)。

𤙛

(途)。

馬

駒

(居)。

䭾

(陀去聲)。

駭

(蟹)。

驟

(愁去聲)。

騁

(稱止聲)。

騭

(只)。

驀

(麥)。

蟲

蜎

(淵)。

蠕

(善)。

蛆

(七俞切)。

蝎

(歇)。

螺

(羅)。

蠅

(形)。

蛻

(稅上洅三)。

蚌

(棒)。

虺

(灰毀)。

蠲

(涓)。

蠢

(春上聲)。

蠱

(古)。

蟣

(幾)。

魚

鯀

(古木切袞)。

鯹

(星)。

[鯔-田+貝]

(鎖)。

鮚

(巨栗切)。

鱍

(潑撥)。

鬼

魘

(掩)。

魋

(頹)。

魍

(罔)。

魎

(兩)。

魑

(癡)。

魅

(迷去聲)。

果

伙

(禍)。

裸

(羅

【現代漢語翻譯】現代漢語譯本（生）。

（途）。馬駒（居）。䭾（陀去聲）。駭（蟹）。驟（愁去聲）。騁（稱止聲）。騭（只）。驀（麥）。蟲蜎（淵）。蠕（善）。蛆（七俞切）。蝎（歇）。螺（羅）。蠅（形）。蛻（稅上洅三）。蚌（棒）。虺（灰毀）。蠲（涓）。蠢（春上聲）。蠱（古）。蟣（幾）。魚鯀（古木切袞）。鯹（星）。 [鯔-田+貝]（鎖）。鮚（巨栗切）。鱍（潑撥）。鬼魘（掩）。魋（頹）。魍（罔）。魎（兩）。魑（癡）。魅（迷去聲）。果伙（禍）。裸（羅）

【English Translation】 English version (Birth).

(Path). Foal (Residence). Tuó (Second tone of 陀). Hài (Xiè). Zhòu (Second tone of 愁). Chěng (Chēng zhǐ shēng). Zhì (Zhǐ). Mò (Mài). Insect yuān (Yuān). Rú (Shàn). Qū (Qi qū qiē). Xiē (Xiē). Snail (Luó). Fly (Xíng). Tuì (Shuì shàng zài sān). Mussel (Bàng). Huī (Huī huǐ). Juān (Juān). Chǔn (Chūn shàng shēng). Gǔ (Gǔ). Nits (Jǐ). Fish gǔn (Gǔ mù qiē gǔn). Xīng (Xīng). [鯔-田+貝] (Suǒ). Jié (Jù lì qiē). Bō (Pō bō). Ghost yǎn (Yǎn). Tuí (Tuí). Wǎng (Wǎng). Liǎng (Liǎng). Chī (Chī). Mèi (Mí qù shēng). Fruit huǒ (Huò). Naked (Luǒ).

上聲)。

裸

(上同)。

尸

屑

(泄)。

屢

(慮)。

屣

(洗)。

屨

(句)。

屙

(烏何切)。

尿

(奴吊切)。

屎

(矢)。

拾遺

奘

(藏)。

郯

(徒甘切)。

亟

(激氣)。

冀

(計)。

冀

(上同)。

耗

(好)。

肇

(兆)。

祚

(才故切)。

倏

(叔)。

汞

(洪上聲)。

舂

(書容切)。

崇

(碎)。

皿

(朋上聲)。

凳

(燈去聲)。

衷

(中)。

𧹞

(難上聲)。

刃

(順)。

弭

(米)。

爬

(則交切)。

馗

(葵)。

寵

(充上聲)。

旄

(毛)。

罄

(慶)。

匈

(兇)。

臼

(求上聲)。

些

(細)。

毅

(義)。

【現代漢語翻譯】現代漢語譯本裸 (同上)。尸屑 (泄)。屢 (慮)。屣 (洗)。屨 (句)。屙 (烏何切)。尿 (奴吊切)。屎 (矢)。拾遺奘 (zàng) (藏)。郯 (tán) (徒甘切)。亟 (jí) (激氣)。冀 (jì) (計)。冀 (jì) (同上)。耗 (好)。肇 (兆)。祚 (才故切)。倏 (叔)。汞 (洪上聲)。舂 (書容切)。崇 (碎)。皿 (朋上聲)。凳 (燈去聲)。衷 (中)。𧹞 (難上聲)。刃 (順)。弭 (米)。爬 (則交切)。馗 (葵)。寵 (充上聲)。旄 (毛)。罄 (慶)。匈 (兇)。臼 (求上聲)。些 (細)。毅 (義)。

【English Translation】 English version Naked (Same as above). Corpse Fragment (Xiè). Repeatedly (Lǜ). Sandal (Xǐ). Hemp sandals (Jù). To defecate (Wū hé qiè). Urine (Nú diào qiè). Feces (Shǐ). Shi Yi (Shi Yi, official title in ancient China) Zang (zàng) (Cáng). Tan (tán) (Tú gān qiè). Qì (jí) (Jī qì). Jì (jì) (Jì). Jì (jì) (Same as above). Consume (Hǎo). Initiate (Zhào). Zuò (Cái gù qiè). Shū (Shū). Mercury (Hóng shàng shēng). Pound (Shū róng qiè). Lofty (Suì). Dish (Péng shàng shēng). Bench (Dēng qù shēng). Sincere (Zhōng). 𧹞 (Nán shàng shēng). Blade (Shùn). Pacify (Mǐ). Crawl (Zé jiāo qiè). Kui (Kui, a legendary figure) (Kuí). Favor (Chǒng shàng shēng). Yak tail (Máo). Exhaust (Qìng). Chest (Xiōng). Mortar (Qiú shàng shēng). Some (Xì). Resolute (Yì).

羸

(力為切雷)。

岐

(奇)。

蘇

(蘇)。

麹

(曲)。

虩

(乞)。

斥

(尺)。

罡

(剛)。

雱

(滂)。

斫

(卓)。

麈

(主)。

羌

(去羊切)。

奕

(亦)。

猜

(倉才切)。

豕

(始)。

掛

(卦)。

鬻

(欲)。

舶

(白)。

幻

(惠)。

夾

(甲)。

罤

(啼)。

廁

(次)。

狩

(手去聲)。

嗇

(色)。

耨

(奴沃切)。

豎

(汝)。

龕

(堪)。

盟

(明)。

艱

(奸)。

髻

(計)。

庖

(步交切)。

皞

(浩)。

颯

(思合切)。

鞞

(皮)。

橐

(托)。

勿

(物)。

賾

(雖然仕革切亦與責音同)。

這

(篇

【現代漢語翻譯】現代漢語譯本羸 (léi)：（發音為『力為切雷』）。岐 (qí)：（發音為『奇』）。蘇 (sū)：（發音為『蘇』）。麹 (qū)：（發音為『曲』）。虩 (xì)：（發音為『乞』）。斥 (chì)：（發音為『尺』）。罡 (gāng)：（發音為『剛』）。雱 (pāng)：（發音為『滂』）。斫 (zhuó)：（發音為『卓』）。麈 (zhǔ)：（發音為『主』）。羌 (qiāng)：（發音為『去羊切』）。奕 (yì)：（發音為『亦』）。猜 (cāi)：（發音為『倉才切』）。豕 (shǐ)：（發音為『始』）。掛 (guà)：（發音為『卦』）。鬻 (yù)：（發音為『欲』）。舶 (bó)：（發音為『白』）。幻 (huàn)：（發音為『惠』）。夾 (jiā)：（發音為『甲』）。罤 (tí)：（發音為『啼』）。廁 (cè)：（發音為『次』）。狩 (shòu)：（發音為『手去聲』）。嗇 (sè)：（發音為『色』）。耨 (nòu)：（發音為『奴沃切』）。豎 (shù)：（發音為『汝』）。龕 (kān)：（發音為『堪』）。盟 (méng)：（發音為『明』）。艱 (jiān)：（發音為『奸』）。髻 (jì)：（發音為『計』）。庖 (páo)：（發音為『步交切』）。皞 (hào)：（發音為『浩』）。颯 (sà)：（發音為『思合切』）。鞞 (pí)：（發音為『皮』）。橐 (tuó)：（發音為『托』）。勿 (wù)：（發音為『物』）。賾 (zé)：（發音為『雖然仕革切亦與責音同』）。這 (zhè)：（篇）

【English Translation】 English version 羸 (léi): (Pronounced 'lì wéi qiē léi'). 岐 (qí): (Pronounced 'qí'). 蘇 (sū): (Pronounced 'sū'). 麹 (qū): (Pronounced 'qū'). 虩 (xì): (Pronounced 'qì'). 斥 (chì): (Pronounced 'chì'). 罡 (gāng): (Pronounced 'gāng'). 雱 (pāng): (Pronounced 'pāng'). 斫 (zhuó): (Pronounced 'zhuó'). 麈 (zhǔ): (Pronounced 'zhǔ'). 羌 (qiāng): (Pronounced 'qù yáng qiē'). 奕 (yì): (Pronounced 'yì'). 猜 (cāi): (Pronounced 'cāng cái qiē'). 豕 (shǐ): (Pronounced 'shǐ'). 掛 (guà): (Pronounced 'guà'). 鬻 (yù): (Pronounced 'yù'). 舶 (bó): (Pronounced 'bái'). 幻 (huàn): (Pronounced 'huì'). 夾 (jiā): (Pronounced 'jiǎ'). 罤 (tí): (Pronounced 'tí'). 廁 (cè): (Pronounced 'cì'). 狩 (shòu): (Pronounced 'shǒu qù shēng'). 嗇 (sè): (Pronounced 'sè'). 耨 (nòu): (Pronounced 'nú wò qiē'). 豎 (shù): (Pronounced 'rǔ'). 龕 (kān): (Pronounced 'kān'). 盟 (méng): (Pronounced 'míng'). 艱 (jiān): (Pronounced 'jiān'). 髻 (jì): (Pronounced 'jì'). 庖 (páo): (Pronounced 'bù jiāo qiē'). 皞 (hào): (Pronounced 'hào'). 颯 (sà): (Pronounced 'sī hé qiē'). 鞞 (pí): (Pronounced 'pí'). 橐 (tuó): (Pronounced 'tuō'). 勿 (wù): (Pronounced 'wù'). 賾 (zé): (Pronounced 'suī rán shì gé qiē yì yǔ zé yīn tóng'). 這 (zhè): (Chapter)

韻是彥音今作智者呼)。

右上直音切字皆依篇韻考正覽者莫生疑慮。上卷前序中有二字。

叵

(坡上聲不可義)。

擬

(泥上聲僭義也)。

No. 1156-C

伏願舍財助力者同生凈土書刻印行者悉赴蓮池信受持念者俱往樂邦見聞隨喜者共登安養若取若舍者咸資彼岸或順或違者終證菩提曰是曰非者面禮金仙所贊所毀者亦成佛道虛空有盡我願無窮法界含靈齊超苦海。

定融焚香謹志

旹大明隆慶庚午季冬穀旦　　重刊

卍云本書卷上末載西方百詠中有一葉逸紙仍補入于茲。

西方受用勝豪家　　七寶池中四色華　衣食現成非造作　　光明相好絕纖瑕

西方滿眼是蓮華　　百寶莊嚴富可夸　諸上善人俱一處　　不知其數倍恒沙

西方捷徑勝參禪　　一句彌陀快著鞭(邊音) 　十萬億程彈指到　　為人只欠自心堅

西方只要辦心堅　　努(奴上聲)力勤修速向前　順水行船加櫓(魯音)棹　　導師接引愿繩牽

西方不擇富和貧　　不揀(簡音)賢愚貴賤人　不問女男並老幼　　不分僧俗及冤親

西方法眷最相親　　儘是修行唸佛人　我等欲歸安養國　　即今便種往生因

西方啟教感能仁　　一句彌

【現代漢語翻譯】現代漢語譯本韻是彥音今作智者呼）。（「韻」字，原讀作「彥音」，現在智者大師讀作別的音。）

右上角的直音切字都依照篇韻考證校正，希望讀者不要產生疑慮。上卷前序中有兩個字：

叵（坡上聲，不可的意思）。

擬（泥上聲，僭越的意思）。

No. 1156-C

伏願：舍財助力印經者，同生凈土；書寫刻印發行者，悉赴蓮池海會；信受奉持唸佛者，俱往極樂邦；見聞隨喜者，共登安養；若取若舍者，咸資彼岸；或順或違者，終證菩提；說是說非者，面禮金仙；所贊所毀者，亦成佛道。虛空有盡，我願無窮，法界含靈，齊超苦海。

定融焚香謹志

時大明隆慶庚午季冬穀旦重刊

卍云：本書卷上末尾載有《西方百詠》，其中有一頁遺失，現補入於此。

西方受用勝豪家，七寶池中四色華。衣食現成非造作，光明相好絕纖瑕。

西方滿眼是蓮華，百寶莊嚴富可夸。諸上善人俱一處，不知其數倍恒沙。

西方捷徑勝參禪，一句'彌陀'快著鞭（邊音）。十萬億程彈指到，為人只欠自心堅。

西方只要辦心堅，努力勤修速向前。順水行船加櫓棹，導師接引愿繩牽。

西方不擇富和貧，不揀（簡音）賢愚貴**。不問女男並老幼，不分僧俗及冤親。

西方法眷最相親，儘是修行唸佛人。我等欲歸安養國，即今便種往生因。

西方啟教感'能仁'（'釋迦牟尼佛'的稱號），一句'彌陀'

【English Translation】 English version ('Yun' is pronounced as 'Yan yin', now the wise masters pronounce it differently.)

The phonetic notations on the upper right are all corrected according to the rhyme dictionary. Readers, please do not have any doubts. There are two characters in the preface of the first volume:

叵 (pǒ) (Pronounced 'pō' with a rising tone, meaning 'impossible').

擬 (nǐ) (Pronounced 'ní' with a rising tone, meaning 'presumptuous').

No. 1156-C

Humbly wishing that those who donate money to help print this scripture will be reborn in the Pure Land together; those who write, carve, print, and distribute it will all attend the Lotus Pond Assembly; those who believe, accept, uphold, and recite the Buddha's name will all go to the Land of Ultimate Bliss; those who see, hear, and rejoice will ascend to the Land of Peace and Nourishment together; those who take or give will all be aided to the other shore; those who comply or defy will ultimately attain Bodhi; those who say yes or no will pay homage to the Golden Immortal; those who praise or criticize will also achieve Buddhahood. Though space may end, my vows are endless. May all sentient beings in the Dharma Realm transcend the sea of suffering together.

Respectfully recorded by Dingrong after burning incense.

Time: Re-engraved on an auspicious day in the last winter month of the Gengwu year of the Longqing era of the Great Ming Dynasty.

卍 Yun: At the end of the first volume of this book, there is a 'Hundred Verses on the Western Pure Land', one page of which was lost. It is now supplemented here.

The Western Land's enjoyment surpasses that of wealthy families, in the Seven Treasure Pond are four-colored lotuses. Food and clothing appear spontaneously, not made by effort, the light and features are flawless.

The Western Land is full of lotuses, adorned with hundreds of treasures, wealth beyond compare. All the virtuous people are together in one place, their number countless, exceeding the sands of the Ganges.

The Western Land's shortcut surpasses Chan meditation, a single phrase of 'Amitabha' quickly cracks the whip (side sound). A hundred thousand billion miles arrive in a snap of the fingers, for people, only the firmness of their own mind is lacking.

The Western Land only requires a firm mind, strive diligently to cultivate and quickly move forward. Sailing downstream, add oars, the guide leads and the vow rope pulls.

The Western Land does not choose between rich and poor, does not pick (pronounced 'jiǎn') between wise and foolish, noble and base. Does not ask about male or female, old or young, does not distinguish between monks, laity, enemies, and relatives.

The Dharma family of the Western Land are most affectionate, all are cultivators who recite the Buddha's name. We wish to return to the Land of Peace and Nourishment, now we plant the cause for rebirth.

The Western Land's teachings move 'Néng Rén' (an epithet for 'Shakyamuni Buddha'), a single phrase of 'Amitabha'

陀凈土因　六道四生皆具足　　要知作佛在人倫

西方功德水無痕(恨平聲)　　唸佛先須達本根　非但人倫生凈土　　蜎(淵音)飛蠕(軟音)動也沾恩

西方今古鎮長存　　慈父哀憐度子孫　八萬四千門路別　　彌陀一句眾稱尊

西方極樂眾稱尊　　普勸諸人入此門　有口不須閑講論　　單提佛號度朝昏

【現代漢語翻譯】現代漢語譯本： 陀凈土因 六道四生皆完備具足，要知道成佛就在人倫之中。西方極樂世界的功德如水般無痕（恨字讀平聲），唸佛首先必須通達根本。不僅僅是人類能夠往生凈土，即使是那些細小的飛蟲和蠕動的生物也能沾染佛恩。西方極樂世界從古至今永遠長存，慈悲的阿彌陀佛哀憐地度化他的子孫。雖然有八萬四千種不同的法門，但一句『彌陀』（Amitabha）之名受到大眾的尊崇。西方極樂世界受到大眾的尊崇，普遍勸導大家進入這個法門。有口之人不需要空談議論，只需一心提起佛號，度過每一個早晨和黃昏。

【English Translation】 English version: The Cause of the Pure Land of Amitabha All six realms and four types of birth are fully complete; know that becoming a Buddha lies within humanity. The merits of the Western Land of Bliss are like water without a trace (恨 'hen' is pronounced with a level tone); to recite the Buddha's name, one must first understand the root. Not only can humans be born in the Pure Land, but even tiny flying insects and wriggling creatures can receive grace. The Western Land of Bliss has eternally existed from ancient times to the present; the compassionate Amitabha Buddha pities and saves his descendants. Although there are eighty-four thousand different paths, the single phrase 'Amitabha' (彌陀) is revered by all. The Western Land of Bliss is revered by all; universally encourage everyone to enter this gate. Those with mouths need not engage in idle talk and debate; simply focus on reciting the Buddha's name, passing through each morning and evening.