X61n1157_凈土決
卍新續藏第 61 冊 No. 1157 凈土決
No. 1157-A 凈土決前引
溫陵李卓吾曰。維摩大士云。隨其心凈。則佛土凈。阿彌陀佛極樂國土者。土之凈也。念阿彌陀佛極樂國土者。心之凈也。念阿彌陀佛極樂國土。便生阿彌陀佛極樂國土者。隨其心凈則佛土凈也。然則唸佛者。念此凈土也。參禪者。參此凈土也。果何以別乎。故唸佛者。必定往生凈土矣。參禪者。亦豈能捨此凈土。而別有所往耶。若別有所往。是二土也。非凈也。阿彌陀佛極樂國土。不容如是也。參禪者。固不待往生矣。唸佛者。亦豈待有所往而後生耶。若必待有所往而後生。則是此以唸佛而往彼。彼以念我而來此。一來一往。亦是二土也。非凈也。阿彌陀佛極樂國土。亦不容如是也。故知阿彌陀佛凈土。即自心凈土。唸佛參禪。即所以自凈其心。奉勸諸學者。無高視禪客。而輕目凈土也。故集諸上聖勸人修凈土之語。而合之以為凈土決。
凈土決目次自敘天臺智者凈土十疑論宋無為居士十疑論序一心三觀壽禪師勸修凈業行腳求師宗本答問三大聖人現身勸修凈土經論指皈凈土祖師指皈西方西方偈贊西方五請唸佛八偈
No. 1157
凈土決
天臺智者凈土十疑論
宋無為
【現代漢語翻譯】 現代漢語譯本： 《凈土決前引》 溫陵李卓吾說：『維摩大士說，隨著你的心清凈，那麼佛土就清凈。阿彌陀佛（Amitābha）的極樂國土，是國土的清凈。念阿彌陀佛的極樂國土，是心的清凈。念阿彌陀佛的極樂國土，便往生阿彌陀佛的極樂國土，這是隨著你的心清凈，那麼佛土就清凈啊。既然如此，那麼唸佛的人，唸的就是這清凈的國土。參禪的人，參的也是這清凈的國土。究竟有什麼區別呢？所以唸佛的人，必定往生凈土。參禪的人，難道能夠捨棄這清凈的國土，而另外有所往嗎？如果另外有所往，那就是二個國土了，不是清凈的。阿彌陀佛的極樂國土，不容許這樣啊。參禪的人，本來就不等待往生。唸佛的人，難道要等待有所往然後才往生嗎？如果一定要等待有所往然後才往生，那就是用唸佛而往生到彼土，彼土用念我而來到此土。一來一往，也是二個國土了，不是清凈的。阿彌陀佛的極樂國土，也不容許這樣啊。所以要知道阿彌陀佛的凈土，就是自心的凈土。唸佛參禪，就是用來自己清凈自己的心。奉勸各位學者，不要高看禪宗，而輕視凈土宗。』所以收集各位上聖勸人修凈土的話語，而合起來成為《凈土決》。 《凈土決》目錄：自序，天臺智者《凈土十疑論》，宋無為居士《十疑論序》，一心三觀，壽禪師勸修凈業，行腳求師宗本答問，三大聖人現身勸修凈土，經論指歸凈土，祖師指歸西方，西方偈贊，西方五請，唸佛八偈。 《凈土決》 天臺智者《凈土十疑論》 宋無為
【English Translation】 English version: 《Preface to the Pure Land Resolution》 Wenling Li Zhuowu said: 'Vimalakirti (維摩大士) said, 'As the mind is pure, so the Buddha land is pure.' Amitābha Buddha's (阿彌陀佛) Pure Land of Ultimate Bliss is the purity of the land. Reciting Amitābha Buddha's Pure Land of Ultimate Bliss is the purity of the mind. Reciting Amitābha Buddha's Pure Land of Ultimate Bliss leads to rebirth in Amitābha Buddha's Pure Land of Ultimate Bliss, which is that as the mind is pure, so the Buddha land is pure. Since this is the case, then those who recite the Buddha are reciting this pure land. Those who practice Chan (參禪) are practicing this pure land. What is the difference? Therefore, those who recite the Buddha will surely be reborn in the Pure Land. Can those who practice Chan abandon this pure land and go elsewhere? If they go elsewhere, then there are two lands, which is not pure. Amitābha Buddha's Pure Land of Ultimate Bliss does not allow this. Those who practice Chan do not need to wait for rebirth. Do those who recite the Buddha need to wait to go somewhere before being reborn? If they must wait to go somewhere before being reborn, then this is using reciting the Buddha to be reborn in that land, and that land using reciting me to come to this land. Coming and going, there are also two lands, which is not pure. Amitābha Buddha's Pure Land of Ultimate Bliss also does not allow this. Therefore, know that Amitābha Buddha's Pure Land is the pure land of one's own mind. Reciting the Buddha and practicing Chan are for purifying one's own mind. I advise all scholars not to look down on Chan practitioners and despise the Pure Land school.' Therefore, I have collected the words of all the holy ones who encourage people to cultivate the Pure Land, and combined them to form the 《Pure Land Resolution》. 《Pure Land Resolution》 Table of Contents: Preface, Tiantai Zhiyi's (天臺智者) 《Ten Doubts about the Pure Land》, Song Wuwei Layman's 《Preface to the Ten Doubts》, One Mind Three Contemplations, Chan Master Shou's Encouragement to Cultivate Pure Karma, Seeking a Teacher on Foot Zongben's Answers, Three Great Sages Appearing to Encourage Cultivation of the Pure Land, Sutras and Treatises Pointing to the Pure Land, Patriarchs Pointing to the West, Verses Praising the West, Five Invocations to the West, Eight Verses on Reciting the Buddha. 《Pure Land Resolution》 Tiantai Zhiyi's 《Ten Doubts about the Pure Land》 Song Wuwei
居士楊杰凈土十疑論序
一心三觀
溫陵禪師曰。唸佛法門。未可單約事相而修。佛具三身。念存三觀。以破三惑。則無生忍位方可入焉。念存三觀者。如一聲佛。遂了此能念體空。所念無相。即念存空觀。所念之佛即報身。即心破見思惑也。雖能念體空。所念無相。不妨能念分明所念顯然。即念存假觀。所念之佛即應身。即心破塵沙惑也。正當能念所念空時。即能念所念顯然。正當能念所念顯時。即是能念所念寂然。空假互存。乃念存中觀。所念之佛即法身。即心破無明惑也。說則如是行人用心。惟一念真。更無如斯之辨。
卓吾和尚曰。天臺智者決疑十論。可謂往生凈土之津樑矣。後學又何疑乎。有宋楊無為居士為之序。蓋贊唸佛者。必定往生。是亦一決疑也。溫陵法師。復為發明一心三觀之旨。蓋贊唸佛者。必定見佛。是又一決疑也。合而觀之。而後知天臺凈土止觀之理。無非發明此一大乘。使學者知起念便生凈土。開口便見佛。不待往生之勞矣。又何往生之疑。而不一念南無阿彌陀佛乎。宋人慾學為古文辭而不能。無為居士乃不學而自能之。其文辭高妙。益以見唸佛者無所往而不藉佛之力也。幸各加意念佛可也。
壽禪師勸修凈業(見萬善同歸集)
問。行道唸佛。與坐念。
【現代漢語翻譯】 現代漢語譯本
居士楊杰《凈土十疑論序》
一心三觀
溫陵禪師說：『唸佛法門，不可只從事相上修習。佛具足法身、報身、應身三身，唸佛要存有空觀、假觀、中觀三種觀想，以此來破除見思惑、塵沙惑、無明惑，這樣才能進入無生法忍的境界。』唸佛時存有三種觀想，比如唸一聲佛，就了達能唸的本體是空，所念的佛沒有實在的相狀，這就是念存空觀。所念的佛是報身佛，用這種觀想破除見思惑。雖然能唸的本體是空，所念的佛沒有實在的相狀，不妨礙能唸的心念分明，所念的佛顯現昭然，這就是念存假觀。所念的佛是應身佛，用這種觀想破除塵沙惑。正在能念和所念都空寂的時候，就是能念和所念都顯現的時候；正在能念和所念都顯現的時候，就是能念和所念都寂然的時候。空觀和假觀互相依存，就是念存中觀。所念的佛是法身佛，用這種觀想破除無明惑。道理是這樣說的，修行人用心，只要一念真誠，更沒有其他的分別。 卓吾和尚說：『天臺智者大師所著的《凈土十疑論》，可以說是往生凈土的津樑。後來的學人又有什麼可懷疑的呢？』宋朝的楊無為居士為它作序，讚歎唸佛的人必定往生，這也是一個決疑。溫陵法師又為之闡明一心三觀的宗旨，讚歎唸佛的人必定見佛，這又是一個決疑。合起來看，才知道天臺宗的凈土止觀的道理，無非是闡明這一大乘佛法，使學習的人知道起心動念就生在凈土，開口唸佛就見到佛，不需要等待往生的勞苦。又有什麼往生的疑惑，而不一心念『南無阿彌陀佛』呢？宋朝人想學習古文辭卻不能，楊無為居士卻是不學而能。他的文辭高妙，更加顯現出唸佛的人無論到哪裡都離不開佛的加持力。希望大家更加用心念佛！ 壽禪師勸修凈業（見《萬善同歸集》） 問：行道唸佛和坐禪唸佛，有什麼區別？
【English Translation】 English version
Preface to Layman Yang Jie's 'Ten Doubts about Pure Land'
The One Mind and Three Contemplations
Chan Master Wenling said: 'The Dharma gate of Buddha-Recitation should not be cultivated solely through phenomena. The Buddha possesses the Three Bodies (Trikaya): Dharmakaya (法身), Sambhogakaya (報身), and Nirmanakaya (應身). Recitation should involve the Three Contemplations (三觀) to break through the Three Illusions (三惑), only then can one enter the stage of Non-Origination Tolerance (無生忍位).' To have the Three Contemplations present in recitation means that with one utterance of 'Buddha,' one realizes that the essence of the one who recites is empty, and the Buddha who is recited has no substantial form. This is the Contemplation of Emptiness (空觀). The Buddha who is recited is the Sambhogakaya, and this contemplation breaks through the Illusions of Views and Thoughts (見思惑). Although the essence of the one who recites is empty and the Buddha who is recited has no substantial form, it does not hinder the clarity of the one who recites and the obviousness of the Buddha who is recited. This is the Contemplation of Provisional Existence (假觀). The Buddha who is recited is the Nirmanakaya, and this contemplation breaks through the Illusions of Dust and Sand (塵沙惑). Precisely when the one who recites and the Buddha who is recited are empty, the one who recites and the Buddha who is recited are also manifest. Precisely when the one who recites and the Buddha who is recited are manifest, the one who recites and the Buddha who is recited are also still. Emptiness and Provisional Existence coexist, which is the Contemplation of the Middle Way (中觀). The Buddha who is recited is the Dharmakaya, and this contemplation breaks through the Illusion of Ignorance (無明惑). The principle is explained in this way, but the practitioner's mind should be focused on one true thought, without any other distinctions. Zen Master Zhuowu said: 'The 'Ten Doubts about Pure Land' by Great Master Zhiyi of Tiantai can be said to be the bridge to rebirth in the Pure Land. What doubts do later learners still have?' Layman Yang Wuwu of the Song Dynasty wrote a preface for it, praising that those who recite the Buddha's name will definitely be reborn, which is also a resolution of doubt. Dharma Master Wenling further elucidated the essence of the One Mind and Three Contemplations, praising that those who recite the Buddha's name will definitely see the Buddha, which is another resolution of doubt. Combining them, one then knows that the principles of the Tiantai school's Pure Land Samatha-Vipassana (止觀) are none other than elucidating this Great Vehicle (Mahayana), enabling learners to know that with the arising of a thought, one is born in the Pure Land, and with the opening of the mouth to recite the Buddha's name, one sees the Buddha, without waiting for the labor of rebirth. What doubts about rebirth are there, that one does not wholeheartedly recite 'Namo Amitabha Buddha' (南無阿彌陀佛)?' People of the Song Dynasty wanted to learn to write ancient prose but could not, but Layman Yang Wuwu was able to do so without learning. His writing is lofty and wonderful, further revealing that those who recite the Buddha's name cannot go anywhere without relying on the Buddha's power. Hopefully, everyone will put more effort into reciting the Buddha's name! Chan Master Shou's Exhortation to Cultivate Pure Land Karma (found in the 'Collection of Returning to the Same Source of Myriad Good Deeds') Question: What is the difference between reciting the Buddha's name while walking and reciting while sitting in meditation?
功德如何。
答。譬如逆水張帆。猶云得往。更若張帆順水。速疾可知。坐念一口。尚乃八十億劫罪消。行念功德。豈知其量。故劫云。
行道五百遍 唸佛一千聲 事業常如此 西方佛自成
問。唯心凈土。周遍十方。何得托質蓮臺。寄形安養。而興取捨之念。豈達無生之門。欣厭情生。何成平等。
答。唯心佛土者。了心方生。如來不思議境界經云。三世一切諸佛。皆無所有。唯依自心。菩薩若能了知諸佛及一切法。皆唯心量。得隨順忍。或入初地。捨身速生妙喜世界。或生極樂凈佛土中。故知識心方生唯心凈土。著境秪墮所緣境中。如修多羅說。若人專念西方極樂世界阿彌陀佛。所修善根。迴向愿求生彼世界。即得往生。常見佛故。終無有退。
群疑論。問云。諸佛國土。亦復皆空。觀眾生如第五大。何得取著有相。舍此生彼。
答。汝但見說圓成實性無相之教。破遍計所執畢竟空無之文。不信說依他起性因緣之教。即是不信因果之人。說于諸法斷滅相者。故華嚴偈云。
寧于無量劫 具受一切苦 終不遠如來 不睹自在力
問。心外無法。佛不去來。何有見佛及來迎之事。
答。唯心念佛。以唯心觀。遍該萬法。既了境唯心。了心即佛。故
【現代漢語翻譯】 現代漢語譯本： 問：這樣做有什麼功德？ 答：譬如逆水行舟，即使張帆也只能勉強前進。如果順水張帆，速度之快可想而知。僅僅是坐著唸誦一聲佛號，尚且能消除八十億劫的罪業，更何況是修行唸佛的功德，其數量更是無法估量。所以經中說： 『修行五百遍，唸佛一千聲，事業常如此，西方佛自成。』 問：唯心凈土，周遍十方，為何要依託蓮花寶座，寄託形體于安養凈土（指西方極樂世界），而生起取捨的念頭？這難道是通達無生之門嗎？生起欣喜和厭惡的情感，又如何成就平等心呢？ 答：所謂唯心佛土，是了悟自心才能往生。如《如來不思議境界經》所說：『三世一切諸佛，皆無所有，唯依自心。』菩薩如果能夠了知諸佛及一切法，都只是心的顯現，就能得到隨順忍，或者進入初地（菩薩修行階位），捨棄此身迅速往生妙喜世界，或者往生極樂凈佛土中。』所以，要認識到明瞭自心才能往生唯心凈土，執著于外境只會墮入所緣境中。如經文所說：『如果有人專心念誦西方極樂世界阿彌陀佛（Amitabha）的名號，將所修的善根，迴向發願求生那個世界，就能得以往生，常見到佛，終究不會退轉。』 《群疑論》中問道：諸佛的國土，也都是空性的，看待眾生如同第五大（指空大），為何要執著于有相，捨棄此地而往生彼地？ 答：你只是聽說了圓成實性無相的教義，破斥遍計所執畢竟空無的說法，卻不相信說依他起性因緣的教義，這就是不相信因果的人，是宣揚諸法斷滅相的人。所以《華嚴經》的偈語說： 『寧願在無量劫中，具受一切苦難，終究不遠離如來（Tathagata），不捨棄自在力。』 問：心外沒有法，佛（Buddha）也不會來去，怎麼會有見到佛以及佛來迎接的事情呢？ 答：用唯心來念佛，用唯心的觀照，普遍涵蓋萬法。既然明瞭外境只是心的顯現，明瞭自心就是佛。
【English Translation】 English version: Question: What merit is there in doing this? Answer: It is like raising a sail against the current. Even with the sail, one can only barely move forward. But if you raise the sail with the current, the speed is obviously much faster. Even just sitting and reciting the Buddha's name once can eliminate sins accumulated over eighty billion kalpas (aeons), let alone the merit of practicing mindfulness of the Buddha. Therefore, the sutra says: 'Practice the Way five hundred times, recite the Buddha's name a thousand times, if you always do this, the Western Buddha will naturally be attained.' Question: The Pure Land of Mind is pervasive in all ten directions. Why rely on a lotus pedestal and entrust the body to the Land of Peace and Nourishment (referring to the Western Pure Land of Ultimate Bliss), thus giving rise to thoughts of acceptance and rejection? How can this be understanding the gate of non-birth? How can one achieve equanimity when feelings of joy and aversion arise? Answer: The Pure Land of Mind is attained only through understanding the mind. As the Tathagatacintya-visaya-nirdeśa Sutra says: 'All Buddhas (Buddha) of the three times are without any inherent existence; they rely solely on their own minds.' If a Bodhisattva (Bodhisattva) can understand that all Buddhas and all dharmas (teachings) are merely manifestations of the mind, they will attain the Patience of Compliance, or enter the first Bhumi (stage of Bodhisattva practice), abandon this body and be swiftly reborn in the World of Wonderful Joy, or be reborn in the Pure Land of Ultimate Bliss. Therefore, one must realize that understanding the mind is the key to being born in the Pure Land of Mind. Clinging to external objects only leads to being trapped in the realm of what is conditioned. As the sutras say: 'If a person single-mindedly recites the name of Amitabha Buddha (Amitabha) of the Western Pure Land of Ultimate Bliss, and dedicates the roots of goodness they have cultivated, vowing to be born in that world, they will be reborn there, constantly seeing the Buddha, and will never regress.' The Treatise on Dispelling Doubts asks: The Buddha lands are also empty, viewing sentient beings as the fifth great element (referring to space), why cling to forms, abandoning this place to be born in that place? Answer: You have only heard the teachings of the perfected reality, which is without form, and refuted the completely empty nature of what is conceptually constructed. You do not believe in the teachings of dependent origination, which is the nature of arising from causes and conditions. This is to not believe in cause and effect, and to proclaim the annihilation of all dharmas. Therefore, the verse in the Avatamsaka Sutra says: 'I would rather endure all suffering for countless kalpas (aeons), than to be far from the Tathagata (Tathagata), and not see his power of self-mastery.' Question: There is no dharma outside the mind, and the Buddha (Buddha) does not come or go. How can there be seeing the Buddha and the event of the Buddha coming to greet one? Answer: Recite the Buddha's name with the mind, and use the contemplation of the mind to universally encompass all dharmas. Since it is understood that external objects are merely manifestations of the mind, understanding the mind is the Buddha.
隨所念。無非佛矣。般若三昧經云。如人夢見七寶。親屬歡喜。覺已追念。不知在何處。如是念佛。此喻唯心所作。即有而空。故無來去。又如幻非實。則心佛兩亡。
而不無幻相。則不壞心佛。空有無閡。即無去來。不妨普見。按諸經云。生安養者。緣強地勝。福備壽長。蓮華化生。佛親迎接。便登菩提之位。生如來之家。處䟦致之門。受菩提之記。身具光明妙相。跡踐寶樹香臺。獻供十方。寧神三昧。觸耳常聞大乘之法。差肩皆鄰補處之人。唸唸虛玄。心心靜慮。煩惱𦦨滅。愛慾泉枯。尚無惡趣之名。豈有輪迴之事。安國鈔云。所言極樂者。有二十四種樂。群疑論云。西方凈土。有三十種益。何乃愛河浪底。沉溺無憂。火宅焰中。焚燒不懼。且未脫業身。終縈三障。既不愛蓮臺化質。應須胎藏稟形。若受肉身。全身是苦。既沈三界。寧免輪迴。故目連所問經云。佛告目連。譬如萬川長注。有浮草木。前不顧后。后不顧前。都會大海。世間亦爾。雖有豪貴富樂自在。悉不得免生老病死。只由不信佛經。後世為人。更深困劇。不能得生千佛國土。是故我說無量壽佛國土。易往易生。而人不能深信。反事九十六種邪道。我說是人。名無眼人。名無耳人。
問。龐居士云。事上說佛國。此去十萬里。大海渺無
【現代漢語翻譯】 現代漢語譯本：隨著你的念頭，無一不是佛。 《般若三昧經》中說：『比如有人夢見七寶，親屬都非常歡喜，醒來后追憶，卻不知在何處。』 這樣唸佛，這個比喻說明一切都是唯心所造，即有而空，所以沒有來去。又如幻象並非真實，那麼心和佛都消失了。 但是，幻相併非不存在，因此心和佛也不會消失。空和有之間沒有阻礙，所以沒有去來，不妨礙普遍看見。根據各經所說，往生到安養（An'yang，極樂世界）的人，因為因緣殊勝，土地美好，福報完備，壽命長久，在蓮花中化生，佛親自來迎接，立即登上菩提（Bodhi，覺悟）的地位，生在如來（Tathagata，佛）的家中，處於不退轉的門檻，接受菩提的授記，身具光明妙相，足跡遍佈寶樹香臺，向十方獻供，寧靜心神於三昧（Samadhi，禪定）之中，耳邊常聽到大乘佛法，身邊都是候補佛位的人。唸唸虛玄，心心靜慮，煩惱熄滅，愛慾枯竭，甚至沒有惡趣的名字，哪裡還有輪迴的事情。《安國鈔》中說，所說的極樂世界，有二十四種快樂。《群疑論》中說，西方凈土，有三十種利益。為什麼要在愛河的波浪底下，沉溺而不感到憂愁？在火宅的火焰中，焚燒而不感到恐懼？況且還沒有脫離業報之身，終究會被三障所纏繞。既然不喜愛蓮花化生，就應該在胎藏中稟受形體。如果受了肉身，全身都是痛苦。既然沉淪在三界，怎麼能免除輪迴？所以《目連所問經》中說：『佛告訴目連（Maudgalyayana）：譬如萬川長流，有漂浮的草木，前面的不顧後面的，後面的不顧前面的，都會彙集到大海。世間也是這樣，即使有豪貴富樂自在，都不能免除生老病死，只因爲不相信佛經，後世為人，更加困苦。不能往生到千佛國土。』 所以我說無量壽佛（Amitayus Buddha）的國土，容易去也容易往生，但是人們不能深信，反而信奉九十六種邪道。我說這種人，是無眼人，是無耳人。 問：龐居士說：『從世俗的角度來說佛國，距離這裡有十萬里，大海渺茫無邊。』
【English Translation】 English version: With whatever you contemplate, it is none other than the Buddha. The Prajna Samadhi Sutra says: 'For example, someone dreams of seven treasures, and their relatives are delighted. Upon waking, they try to recall it, but do not know where it is.' Such is the contemplation of the Buddha. This metaphor illustrates that everything is created by the mind alone, that is, it exists yet is empty, therefore there is no coming or going. Furthermore, like an illusion that is not real, both the mind and the Buddha vanish. However, the illusion is not non-existent, therefore the mind and the Buddha do not vanish. There is no obstruction between emptiness and existence, so there is no coming or going, and it does not hinder universal vision. According to various sutras, those who are born in An'yang (安養, the Pure Land of Ultimate Bliss) do so because of superior conditions and a blessed land. They are endowed with abundant blessings and long life, are born from lotuses, and are personally welcomed by the Buddha. They immediately ascend to the state of Bodhi (菩提, enlightenment), are born into the family of the Tathagata (如來, Buddha), reside at the threshold of non-retrogression, receive the prediction of Bodhi, possess radiant and wondrous forms, and their footprints grace jeweled trees and fragrant platforms. They offer to the ten directions, tranquilizing their minds in Samadhi (三昧, meditative absorption), constantly hearing the Dharma of the Mahayana tradition, and are always in the company of those destined to become Buddhas. Thought after thought is profound and subtle, mind after mind is tranquil and contemplative, afflictions are extinguished, and desires are dried up. There is not even the name of evil realms, so how could there be the matter of reincarnation? The An Guo Chao says that the Land of Ultimate Bliss has twenty-four kinds of happiness. The Qun Yi Lun says that the Western Pure Land has thirty kinds of benefits. Why then do people drown in the waves of the river of love without worry, and burn in the flames of the burning house without fear? Moreover, they have not yet escaped the karmic body and are ultimately entangled by the three obstacles. Since they do not love being born from lotuses, they must receive form in the womb. If they receive a physical body, the entire body is suffering. Since they are submerged in the three realms, how can they avoid reincarnation? Therefore, the Sutra Asked by Maudgalyayana says: 'The Buddha told Maudgalyayana (目連): For example, the myriad streams flow continuously, and there are floating plants and trees. The front does not look after the back, and the back does not look after the front, and they all gather in the great ocean. The world is also like this. Even if there is wealth, nobility, and freedom, they cannot escape birth, old age, sickness, and death, only because they do not believe in the Buddhist scriptures. In future lives as humans, they will be even more distressed. They cannot be born in the lands of a thousand Buddhas.' Therefore, I say that the land of Amitayus Buddha (無量壽佛, the Buddha of Immeasurable Life) is easy to go to and easy to be born in, but people cannot deeply believe it, and instead follow ninety-six kinds of heretical paths. I say that these people are people without eyes, people without ears. Question: Layman Pang said: 'Speaking from the perspective of worldly affairs, the Buddha-land is ten thousand leagues away, and the great ocean is vast and boundless.'
邊。動即黑風起。往者雖千萬。達者無一二。忽遇本來人。不在因緣里。如何通會。而證往生。
答。若提宗考本。尚不說有佛有土。豈言達之不達乎。所以天真自具。不涉因緣。匪動絲毫。常冥真體。若約事論。故非一等。九品往生。上下俱達。或游化國。見佛應身。或生報土。睹佛真體。或一夕而便登上地。或經劫而方證小乘。或利根鈍根。或定意散意。或悟有遲速。根機不同。或華開早晚。時限有異。今古具載。凡聖俱生。行相昭然。明證目驗。故釋迦世尊。親記文殊。當生阿彌陀佛土。位登初地。大經云。彌勒菩薩問佛。未知此界有幾許不退菩薩。得生彼國。佛言。此娑婆世界。有六千七億不退菩薩。皆得往生。智者大師一生修西方業。所行福智二嚴。悉皆迴向。臨終合門人。唱起十六觀名。乃合掌贊云。四十八愿。莊嚴凈土。香臺寶樹。易到無人。火車相現。一念改悔者。尚乃往生。況戒定慧薰脩。行道甚力。終不唐捐。稱讚凈土經云。十方恒河沙諸佛。出廣長舌相。遍覆大千。證得無生。豈虛構哉。
問。觀經明十六觀門。皆是攝心修定。觀佛相好。諦了圓明。方階凈域。如何散心。而能化往。
答。九品經文。自有升降。上下該攝。不出二心。一定心。如修定習觀。二專心。但念名
【現代漢語翻譯】 現代漢語譯本：邊。動輒黑風驟起。前往求道者千千萬萬，真正通達者卻寥寥無幾。忽然遇到本來之人，其境界已不在因緣果報之中。如何才能通達領會，從而證得往生？
答：若要提倡宗門，考察根本，尚且不說有佛有凈土，又怎會說通達與否呢？所以，天真本性本來就具備，不涉及任何因緣，不需動用絲毫力量，就能常與真如本體相合。若從事相上來說，情況就不是一樣的了。九品往生，上下品都可通達。或者游化于應化國土，見到佛的應化身；或者往生到報身國土，見到佛的真身。或者一夜之間便登上初地菩薩的果位，或者經歷漫長劫數才證得小乘果位。或者根器利，或者根器鈍；或者以禪定之心，或者以散亂之心；或者開悟有遲有速，根機各不相同；或者蓮花開放有早有晚，時間期限各有差異。這些在古今典籍中都有記載，凡夫和聖人都能往生。這些修行相狀昭然可見，有明確的證據可以驗證。所以，釋迦世尊親自授記文殊菩薩，將來會往生到阿彌陀佛的國土，位登初地。《大經》中說，彌勒菩薩問佛，不知此娑婆世界有多少不退轉菩薩能夠往生到極樂世界？佛說，此娑婆世界有六千七億不退轉菩薩，都能往生。智者大師一生修習西方凈土法門，所修的福德和智慧都回嚮往生，臨終時，讓同門之人一起唱誦十六觀想的名目，然後合掌讚歎說：『阿彌陀佛的四十八大愿，莊嚴了極樂凈土。香臺寶樹，很容易到達，只是沒有人相信。』即使是面臨地獄之火顯現，只要一念改悔，尚且能夠往生，更何況是持戒、修定、修慧，精進修行的人呢？他們的努力終究不會白費。《稱讚凈土經》中說，十方如恒河沙數諸佛，都伸出廣長舌相，遍覆三千大千世界，證明往生凈土是真實不虛的。難道是虛構的嗎？
問：《觀經》中闡明了十六種觀想方法，都是收攝心念修習禪定，觀想佛的相好光明，清楚明白地觀想圓滿，才能進入凈土。那麼，如何以散亂之心也能化生往生呢？
答：九品往生的經文，自有高下之分，上下都包括在內，總不出兩種心：一是定心，如修習禪定，觀想佛的相好；二是專心，只是唸佛的名號。
【English Translation】 English version: Edge. As soon as there is movement, a black wind arises. Though countless go forth, few attain. Suddenly encountering the original person, one is no longer within the realm of cause and condition. How can one understand and attain, thereby proving rebirth?
Answer: If one advocates the school of Zen and examines the root, one would not even speak of the existence of Buddhas or lands, let alone whether one attains or not. Therefore, the true nature is inherently complete, not involving any causes and conditions, not moving a single hair, and constantly merging with the true essence. If one speaks in terms of phenomena, then the situations are not all the same. The nine grades of rebirth, both upper and lower, can be attained. Some may travel and transform in the manifested lands, seeing the manifested bodies of Buddhas; others may be born in the reward lands, beholding the true bodies of Buddhas. Some may ascend to the first ground of Bodhisattvahood in one night, while others may only attain the lesser vehicle after countless kalpas. Some have sharp faculties, others have dull faculties; some have concentrated minds, others have scattered minds; some have quick enlightenment, others have slow enlightenment, as their capacities differ. Some lotus flowers bloom early, others bloom late, as their time limits vary. These are all recorded in ancient and modern texts, and both ordinary beings and sages can be reborn. These aspects of practice are clearly visible, with clear evidence to verify them. Therefore, Shakyamuni Buddha personally predicted that Manjushri Bodhisattva would be reborn in Amitabha Buddha's land, attaining the first ground. The Great Sutra says, 'Maitreya Bodhisattva asked the Buddha, 'I do not know how many non-retrogressing Bodhisattvas in this world can be reborn in that land?' The Buddha said, 'In this Saha world, there are six thousand seven hundred million non-retrogressing Bodhisattvas, all of whom can be reborn.' The Great Master Zhiyi practiced the Western Pure Land Dharma throughout his life, dedicating all the merits and wisdom he cultivated to rebirth. At the time of his death, he had his disciples chant the names of the Sixteen Contemplations, and then he joined his palms and praised, 'The forty-eight vows of Amitabha Buddha adorn the Pure Land. The fragrant platforms and jeweled trees are easy to reach, but no one believes it.' Even those who face the manifestation of the fires of hell can still be reborn with a single thought of repentance, let alone those who uphold precepts, cultivate samadhi, and cultivate wisdom, practicing diligently? Their efforts will not be in vain. The Sutra on Praising the Pure Land says, 'The Buddhas of the ten directions, as numerous as the sands of the Ganges River, all extend their broad and long tongues, covering the three thousand great thousand worlds, proving that rebirth in the Pure Land is true and not false.' Is it a fabrication?
Question: The Contemplation Sutra explains the sixteen methods of contemplation, all of which are about collecting the mind and cultivating samadhi, contemplating the Buddha's excellent marks and radiance, and clearly and completely contemplating perfection, in order to enter the Pure Land. How can one be reborn with a scattered mind?
Answer: The sutra on the nine grades of rebirth has its own distinctions of high and low, encompassing both upper and lower, and not going beyond two minds: one is the concentrated mind, such as cultivating samadhi and practicing contemplation; the other is the focused mind, simply reciting the Buddha's name.
號。迴向發願。夫善惡二輪。苦樂二報。皆三業所造。四緣所生。共因所成。五果所攝。若心凈。即香臺寶樹凈剎化生。心垢。則丘陵坑坎穢土稟質。皆是等倫之果。能感增上之緣。是以離自心源。更無別體。華嚴經云。譬如心王寶。隨心見眾色。眾生心凈故。得見清凈剎。大集經云。欲凈汝界。但凈汝心。故知一切歸心。萬法由我。欲得凈界。但行凈因。如水性趣下火性騰上。勢數如是。何足疑焉。
卓吾書壽禪師勸修后語曰。禪師自為餘杭小吏時。即已勤修凈業矣。以勤修故。愛惜一切生命而不忍殺。此尚為尊佛教誡然也。乃以不忍殺故。遂充之以至放生。又以放生故。遂充之以至買生放生。又以買生放生故。復又充之以至於監守自盜。買放生命。犯極刑亦甘之。夫始之以不忍殺。而極之至於自殺。蓋寧自殺以成就吾不忍殺之初心。此所志矣。雖于理有所不宜。勢有所不可。然觀其志。不可謂之不深信凈業者矣。夫不殺者。特佛一念耳。修行中一事耳。猶尚如此。余可知也。如此而修。則又何事之不可為。何功之不可就。何佛之不可成。何阿彌陀之不可見乎。上品上生。閻君致禮。固其宜矣。修凈業者。元有折攝二門。釋迦為折。彌陀為攝。又有欣厭二門。唯厭此生。故唯恐舍之而不得。唯欣彼生。故自然
【現代漢語翻譯】 現代漢語譯本： 號。迴向發願。善與惡兩種因果循環，苦與樂兩種報應，都是由身、口、意三業所造，地、水、火、風四緣所生，共同的因緣所成就，五種結果所包含。如果心清凈，就能在香臺寶樹的清凈佛土化生；如果心污濁，就會在丘陵坑坎的污穢土地稟受形體。這些都是同等性質的結果，能夠感召增強的因緣。因此，離開自己的心源，就沒有其他的本體。正如《華嚴經》所說：『譬如心王寶，隨心見眾色。眾生心凈故，得見清凈剎。』《大集經》說：『欲凈汝界，但凈汝心。』所以說一切都歸於心，萬法由我而生。想要得到清凈的境界，只要行清凈的因。就像水性向下，火性向上，這是自然規律，有什麼值得懷疑的呢？
卓吾書壽禪師勸修后語說：禪師在擔任餘杭小吏時，就已經勤奮地修習凈土法門了。因為勤奮修習，所以愛惜一切生命而不忍心殺害。這還只是尊重佛教的教誡。因為不忍心殺害，就進一步發展到放生，又因為放生，就進一步發展到買生放生，又因為買生放生，又進一步發展到監守自盜，買來放生，即使犯下極刑也甘願。開始是因為不忍心殺害，最終卻發展到自殺。大概是寧願自殺來成就自己不忍殺害的初心。這就是他的志向。雖然在道理上有所不妥，在情勢上有所不可行，但是看他的志向，不能說他不是深信凈土法門的人。不殺生，只是佛陀的一個念頭，只是修行中的一件事情，尚且如此，其他的事情就可以知道了。像這樣修行，那麼還有什麼事情不能做成，什麼功德不能成就，什麼佛不能成，什麼阿彌陀佛不能見到呢？上品上生，閻羅王致敬，本來就是應該的。修習凈土法門，本來就有折服和攝受兩種方法。釋迦牟尼佛是折服，阿彌陀佛是攝受。又有欣慕和厭離兩種心態。只是厭離這個世間，所以只怕捨棄它而不能；只是欣慕那個世界，所以自然
【English Translation】 English version: Verse. Dedication and Vows. The two wheels of good and evil, the two retributions of suffering and joy, are all created by the three karmas (of body, speech, and mind), produced by the four conditions (of cause, object, immediate condition, and dominant condition), accomplished by common causes, and encompassed by the five fruits (of maturation, outflow, conditionality, dominance, and separation). If the mind is pure, one will be born by transformation in a pure land with fragrant terraces and jeweled trees; if the mind is defiled, one will receive a physical body in a defiled land with hills, mounds, pits, and hollows. These are all fruits of equal kind, capable of attracting enhancing conditions. Therefore, apart from one's own mind-source, there is no other entity. As the Avatamsaka Sutra says, 'Like a jewel of the mind-king, one sees various colors according to the mind. Because the minds of sentient beings are pure, they can see pure lands.' The Mahasamghata Sutra says, 'If you wish to purify your realm, simply purify your mind.' Therefore, know that everything returns to the mind, and all phenomena arise from oneself. If you wish to attain a pure realm, simply practice pure causes. Just as water naturally flows downward and fire naturally rises upward, such is the nature of things. What is there to doubt?
Zhuowu wrote in the postscript to Chan Master Shoushu's Exhortation to Practice: When the Chan Master was a minor official in Yuhang, he was already diligently practicing the Pure Land Dharma. Because of his diligent practice, he cherished all life and could not bear to kill. This was still respecting the Buddha's teachings. Because he could not bear to kill, he extended this to the practice of releasing life. Because of releasing life, he further extended this to buying life to release. Because of buying life to release, he further extended this to embezzling public funds to buy life to release, even willing to commit a capital crime. He began with not bearing to kill, and ended with suicide. He would rather commit suicide to fulfill his original intention of not bearing to kill. This was his aspiration. Although it may be inappropriate in principle and unfeasible in practice, looking at his aspiration, one cannot say that he did not deeply believe in the Pure Land Dharma. Not killing is just one thought of the Buddha, just one thing in practice, and yet it is like this. Other things can be known from this. If one practices like this, then what cannot be accomplished, what merit cannot be achieved, what Buddha cannot be attained, what Amitabha Buddha cannot be seen? To be born in the highest grade of the highest class, and to be greeted by King Yama, is only fitting. In the practice of the Pure Land Dharma, there are originally two methods: subduing and embracing. Shakyamuni Buddha is subduing, and Amitabha Buddha is embracing. There are also two mindsets: admiration and aversion. One only detests this life, so one only fears not being able to abandon it; one only admires that world, so naturally
見佛而不疑。若愚者。謂其不知厭惡此生不可也。謂其不知感激諸佛折攝之恩。亦不可也。但以禪師之心觀之。余尚為貪戀。而不捨者耳。師生上品。余又不知何品矣。幸而止有九品。設使卻有百千萬億品。佘不將為百千萬億品最下之佛乎。是可戒也。然則修凈業者。斷斷乎不可不以壽禪師為法。而以余李卓吾老子爲鑑。而自戒矣。抑余唯不能自戒。是以敬錄勸修之語。以時觀省。仍奉事禪師。與天臺智者于上方。庶幾雖不能比於二師之萬一。或可比于閻君之朝夕禮拜歸依也。余又愿人人皆宜如閻君之敬禮設像焚香。于晨朝而讀其書也。
按本傳壽禪師者。丹陽人。初為餘杭縣吏。虧欠庫錢幾盡。有司鞠之。止是買放生用。罪當死。臨刑顏色愉愉。顧獄吏曰。我在世放活萬萬生命。今死去徑歸西方。豈不樂哉。錢王聞而奇之。釋其罪。遂為僧。夢觀音以甘露灌其口。住持永明寺。至九十八歲。合掌坐化。瘞于塔下。有僧每日繞塔禮拜。人問其故。答曰。我撫州僧也。因病至陰司。見殿角有畫像一軸。閻王日來頂禮。余問主吏云。此杭州永明寺壽禪師也。凡人死者。皆經此處。唯壽禪師不經此。已在西方極樂世界上品上生矣。王敬其人。故圖此供養。
行腳求師(見歸元直指)
宗本問。弟子欲脫生
【現代漢語翻譯】 現代漢語譯本：見到佛而不懷疑。如果有人愚昧，認為他不知道厭惡這個充滿痛苦的生命，這是不可能的。認為他不知道感激諸佛菩薩折伏攝受的恩德，也是不可能的。但以壽禪師的心境來觀察自己，我尚且還在貪戀這個世界，而不願意捨棄。壽禪師往生上品，我真不知道自己會往生到哪一品了。幸好只有九品，如果真的有百千萬億品，我豈不是要成為百千萬億品中最下等的佛了嗎？這是應該警惕的啊。那麼，修習凈土法門的人，絕對不可以不以壽禪師為榜樣，而以我李卓吾和老子爲鑑戒，來警醒自己啊。唉，我只是不能自我警醒，所以恭敬地記錄這些勸修的話語，以便時時觀看反省。仍然像閻羅王一樣奉事壽禪師，以及天臺智者大師于上方。或許我雖然不能比得上這兩位大師的萬分之一，或許可以比得上閻羅王每天早晚禮拜歸依他們。我又希望人人都能像閻羅王一樣，恭敬地禮拜，設定佛像，焚香，在早晨閱讀他們的著作啊。
按《本傳》記載，壽禪師（Shou Chanshi，禪師名號）是丹陽人。起初是餘杭縣的小官，虧空國庫的錢幾乎用盡，有關部門審問他，得知他只是用來買物放生。罪當處死。臨刑時，他神色愉悅，回頭對獄卒說：『我這一生放活了無數生命，現在死去直接回歸西方極樂世界，豈不是很快樂嗎？』錢王（Qian Wang，吳越國王）聽了覺得很驚奇，就赦免了他的罪。於是他出家當了和尚。夢中觀音菩薩（Guanyin Pusa，菩薩名號）用甘露灌入他的口中。住持永明寺（Yongmingsi，寺廟名）。活到九十八歲，合掌坐化。埋葬在塔下。有個和尚每天繞塔禮拜。有人問他原因，回答說：『我是撫州（Fuzhou，地名）的和尚。因為生病到了陰間。看見殿角有一幅畫像。閻羅王（Yanluowang，神名）每天都來頂禮。我問主管的官吏，他說：『這是杭州（Hangzhou，地名）永明寺的壽禪師。凡是死去的人，都要經過這裡。只有壽禪師不用經過這裡，已經到西方極樂世界（Xifang Jile Shijie，佛教凈土）上品上生了。閻羅王敬佩他，所以畫了他的畫像來供養。』
行腳求師（參見《歸元直指》（Guiyuan Zhizhi，佛教典籍名））
宗本（Zongben，人名）問：弟子想要脫離生死輪迴。
【English Translation】 English version: Seeing the Buddha without doubt. If someone is foolish, it's impossible to think he doesn't know to detest this life full of suffering. It's also impossible to think he doesn't know to be grateful for the grace of the Buddhas and Bodhisattvas in subduing and embracing beings. But observing myself with the mind of Chan Master Shou (Shou Chanshi, Chan Master's name), I am still attached to this world and unwilling to let go. Chan Master Shou was reborn in the upper grade, I really don't know which grade I will be reborn into. Fortunately, there are only nine grades. If there were really hundreds of thousands of millions of grades, wouldn't I become the lowest Buddha in hundreds of thousands of millions of grades? This is something to be wary of. Therefore, those who practice the Pure Land Dharma absolutely must take Chan Master Shou as an example, and take me, Li Zhuowu, and Lao Tzu as a warning to awaken themselves. Alas, I just can't awaken myself, so I respectfully record these words of encouragement for practice, so that I can watch and reflect on them from time to time. I still serve Chan Master Shou like King Yama, and also serve Great Master Zhiyi of Tiantai at the Upper Reaches. Perhaps although I can't compare to even one ten-thousandth of these two masters, perhaps I can compare to King Yama's daily morning and evening prostrations and taking refuge in them. I also hope that everyone should be like King Yama, respectfully prostrating, setting up Buddha images, burning incense, and reading their works in the morning.
According to the biography, Chan Master Shou (Shou Chanshi, Chan Master's name) was from Danyang. Initially, he was a minor official in Yuhang County, and he had used up almost all the money in the national treasury, which he used to buy animals for release. He was sentenced to death. At the time of execution, his expression was joyful, and he turned to the prison guard and said, 'In this life, I have released countless lives, and now I am dying and returning directly to the Western Pure Land of Ultimate Bliss (Xifang Jile Shijie, Buddhist Pure Land), isn't that joyful?' King Qian (Qian Wang, King of Wuyue) was surprised when he heard this, and pardoned his crime. So he became a monk. In a dream, Guanyin Bodhisattva (Guanyin Pusa, Bodhisattva's name) poured nectar into his mouth. He became the abbot of Yongming Temple (Yongmingsi, Temple's name). He lived to be ninety-eight years old and passed away peacefully while sitting in the lotus position. He was buried under the pagoda. A monk circumambulated the pagoda and prostrated every day. Someone asked him why, and he replied, 'I am a monk from Fuzhou. Because of illness, I went to the underworld. I saw a painting hanging in the corner of the hall. King Yama (Yanluowang, God's name) prostrates to it every day. I asked the official in charge, and he said, 'This is Chan Master Shou of Yongming Temple in Hangzhou. All those who die must pass through here. Only Chan Master Shou does not have to pass through here, he has already been reborn in the upper grade of the Western Pure Land of Ultimate Bliss. King Yama respects him, so he had his portrait painted for offering.'
Seeking a teacher by traveling (see 'Guiyuan Zhizhi' (Guiyuan Zhizhi, Buddhist scripture's name))
Zongben (Zongben, person's name) asked: 'Disciple wants to escape from the cycle of birth and death.'
死。不知依何法修。
禪師讚歎曰。年紀幼而發心高。聽吾所說。徑路入行。但念阿彌陀佛。
宗本曰。凡夫罪業多。云何一世唸佛。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。我至成佛時。名聲超十方。人天欣得聞。俱來主我剎。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。唸佛功德。實不可思議也。又云。若有眾生。欲生我國上品者。須用慈心不殺。愛護含靈。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。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
【現代漢語翻譯】 現代漢語譯本 問：死亡。不知依何法修行。
禪師讚歎說：『年紀雖小卻有如此高遠的志向。聽我說。有一條捷徑可以修行。只要唸誦阿彌陀佛（Amitabha Buddha）。』
宗本問：『凡夫罪業深重，為何一生唸佛，便能往生凈土？』
答：『《十六觀經》說：至誠唸誦南無阿彌陀佛（Namo Amitabha Buddha），一聲能滅八十億劫生死重罪。有人平生造作五逆十惡之罪，臨終十念阿彌陀佛（Amitabha Buddha），尚且能夠往生，何況一生持齋戒律、唸佛之人呢？』
問：『阿彌陀佛（Amitabha Buddha）為何有如此廣大功德、廣大行愿？』
答：『《大阿彌陀經》說：我成佛時，名聲超越十方世界，人天都歡喜聽聞，一同來到我的佛剎。地獄、餓鬼、畜生道的眾生，也能往生到我的佛剎中。這樣看來，凡是在三界六道輪迴之內的眾生，沒有不能被度化的。阿彌陀佛（Amitabha Buddha）現在西方極樂世界，又在十方世界，教化無數天人和乃至微小的飛蟲和蠕動的蟲子。飛蟲，是指微細的飛蟲。蠕動的蟲子，是指微細的蛆蟲。像這樣的眾生，佛尚且要教化度脫，何況是人呢？阿彌陀佛（Amitabha Buddha）還有願力說：如果稱念我的名號，必定往生我的國土。如果不是這樣，我誓不成佛。因此廣泛地度化眾生，沒有窮盡。而人只要一念歸依，就能往生他的國土。由此推斷，唸佛的功德，實在不可思議。』又說：『如果有眾生，想要往生我的國土上品，必須用慈悲心不殺生，愛護一切有情眾生，具足各種戒行，讀誦大乘經典，理解第一義諦，對真理有深刻的理解，供養三寶，孝敬父母，憐憫貧苦，教化有情眾生。如果能夠這樣唸佛，決定上品上生，直至成佛。如果力量還不夠充足，就先堅持齋戒，一心念佛。如果能夠唸唸相續不斷，也不會在下品往生了。何況』
【English Translation】 English version Question: Death. I don't know what Dharma to practice.
The Zen master praised, 'Young in age but with such lofty aspirations. Listen to what I say. There is a direct path to practice. Just recite Amitabha Buddha (Amitabha Buddha).'
Zongben asked, 'Ordinary people have many sins. How can one be reborn in the Pure Land by reciting the Buddha's name in one lifetime?'
Answer: 'The Sixteen Contemplations Sutra says: Sincerely reciting Namo Amitabha Buddha (Namo Amitabha Buddha) once can extinguish the heavy sins of eighty billion kalpas of birth and death. Some people commit the five rebellious acts and ten evil deeds throughout their lives, but even if they recite Amitabha Buddha (Amitabha Buddha) ten times before death, they can still be reborn in the Pure Land. How much more so for those who observe precepts and recite the Buddha's name throughout their lives?'
Question: 'Why does Amitabha Buddha (Amitabha Buddha) have such vast merit and vast vows?'
Answer: 'The Larger Sutra of Immeasurable Life says: When I attain Buddhahood, my name will surpass the ten directions. Humans and devas will rejoice upon hearing it and come to my Buddha-land. Beings in hell, the realm of hungry ghosts, and the animal realm will also be born in my Buddha-land. Thus, it can be known that all beings within the cycle of the Three Realms and Six Paths will be delivered. Amitabha Buddha (Amitabha Buddha) is now in the Western Pure Land of Ultimate Bliss and also in the ten directions, teaching countless devas and humans, even down to the smallest flying and wriggling creatures. Flying creatures refer to tiny flying insects. Wriggling creatures refer to tiny maggots. If even these beings are transformed and delivered by the Buddha, how much more so humans? Amitabha Buddha (Amitabha Buddha) also has a vow: If you call my name, you will surely be born in my land. If not, I vow not to become a Buddha. Therefore, he extensively delivers sentient beings without end. And if a person takes refuge with one thought, they can be born in his land. From this, it can be inferred that the merit of reciting the Buddha's name is truly inconceivable.' It also says: 'If there are sentient beings who wish to be born in the upper grades of my land, they must use a compassionate heart to not kill, cherish all sentient beings, possess all precepts, recite the Mahayana sutras, understand the first principle, have a deep understanding of the truth, make offerings to the Three Jewels, be filial to their parents, have compassion for the poor, and teach sentient beings. If one can recite the Buddha's name in this way, they will definitely be born in the upper grade and go on to become a Buddha. If one's strength is not yet sufficient, then first uphold the precepts and recite the Buddha's name with a single mind. If one can recite continuously without interruption, they will not be born in the lower grades. How much more so'
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。皆可以唸佛。唸佛軌則亦不拘。或高聲念。低聲念。流水念。頂禮念。攝心念。參究念。勸想念。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。
問。世間之人多說。家緣縈絆。世務纏身。且待老來。然後唸佛。
答。苦哉。苦哉。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。親戚眷屬。朋友兄弟。強壯後生。死劫多少。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。受盡千辛萬苦。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
【現代漢語翻譯】 現代漢語譯本 此法門，不分賢與愚，不擇貴與賤，不論貧與富，不分男與女，不問老與幼，不拘僧與俗，不論時間長短，都可以唸佛。唸佛的規矩也不拘泥，可以高聲念，可以低聲念，流水般不停地念，可以頂禮時念，可以攝心專注地念，可以參究義理地念，可以勸人發願地念，可以撥動念珠念，可以行走時念，可以站立時念，坐著念，側臥著念，默唸，清晰地念，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，求生西方凈土。如果真能這樣去做，何必另外去尋找善知識呢？可以說，行船全靠掌舵人，覺悟的人一同登上安樂的凈土（安養國）。
問：世間的人大多說，家事牽絆，世俗事務纏身，暫且等到老了，然後再念佛。
答：可悲啊！可悲啊！難道沒聽過死心禪師說嗎？世間的人，擁有堆積如山的財富，滿屋子的妻妾，日夜享樂，難道他們不想長生不老，永遠活在世上嗎？無奈前程有限，暗中催促，死亡的符令一到，立刻就得走，不容許遲疑拖延。閻羅王不講人情，無常鬼王有什麼情面可講？且看諸位親眼所見，親耳所聞，前街後巷，親戚眷屬，朋友兄弟，身強力壯的年輕人，遭遇死亡的有多少？難道沒聽過古人說，不要等到老了才來學道，墳墓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，未免一下子全都完了。如果是孝順的兒孫，請幾個和尚來做齋，看幾部經，燒些紙錢，春天和秋天祭拜，做幾碗羹飯，哭幾聲，還算是記得父母。如果是不孝的子孫，父母剛死，骨頭還沒冷，就開始爭奪財產，出賣田地，恣意享樂。用這些來比較，有什麼好著急的呢？兒孫自有兒孫的福氣，不要替兒孫作長遠的擔憂。再引用古德的話，冷笑那些富
【English Translation】 English version This Dharma gate does not discriminate between the wise and the foolish, does not choose between the noble and the lowly, does not consider the poor and the rich, does not differentiate between men and women, does not ask about the old and the young, does not restrict monks and laypeople, does not consider the length of time. All can practice Buddha-name recitation (唸佛, Nianfo). The rules for Buddha-name recitation are also not rigid. One can recite loudly, recite softly, recite continuously like flowing water, recite while prostrating, recite with focused mind, recite while investigating the meaning, recite while encouraging others to make vows, recite while turning prayer beads, recite while walking, recite while standing, recite while sitting, recite while lying down, recite silently, recite clearly, recite a thousand times, recite ten thousand times—all are the same as reciting once. The most important thing is to have firm faith and seek rebirth in the Pure Land (凈土, Jingtu). If one can truly practice in this way, why bother seeking other good teachers (善知識, Shan zhishi)? It can be said that sailing a boat depends entirely on the helmsman; those who are enlightened together ascend to the Land of Bliss (安養國, Anyang guo).
Question: Most people in the world say that they are entangled by family affairs and burdened by worldly matters, so they will wait until they are old before reciting the Buddha's name.
Answer: Alas! Alas! Have you not heard what Zen Master Sixin (死心禪師, Sixin Chanshi) said? People in the world have wealth piled up like mountains, wives and concubines filling their rooms, and enjoy themselves day and night. Do they not want to live forever in this world? But their future is limited, and they are secretly urged on. When the warrant of death arrives, they must leave immediately, without delay. Yama (閻羅老子, Yanluo Laozi), the King of Hell, does not accommodate human feelings, and what face does the impermanent ghost king (無常鬼王, Wuchang Guiwang) have to show? Just look at what you have seen and heard with your own eyes and ears—in the streets and alleys, among relatives and friends, brothers and sisters, how many strong and young people have met with death? Have you not heard the ancients say, 'Do not wait until old age to learn the Way; the graves are full of young people.' It is also said, 'Since early years, seeking a wife and raising children, managing the household, enduring all kinds of hardships, suddenly when the last breath is cut off, everything inevitably comes to an end. If they are filial children and grandchildren, they will hire a few monks to perform rituals, read a few scriptures, burn some paper money, offer bowls of soup and rice in spring and autumn, and cry a few times, still remembering their parents. If they are unfilial children, as soon as their parents die and their bones are not yet cold, they will begin to fight over property, sell fields and gardens, and indulge in pleasure. Comparing these things, what is there to rush about? Children and grandchildren have their own fortunes; do not worry about them in the long run.' Furthermore, quoting the words of an ancient virtuous person, 'Laugh at those rich'
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。只要我之盤纏預辨了也。我之前程穩穩當當了也。若不如此。後悔難追。況此唸佛法門。人皆可行。譬如千年暗室。一燈照之。則為明矣。故雖殺馬屠牛之人。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。在商者不妨販賣。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。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。
又曰。善男子。今將一法界之法。付囑于汝。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。善行惡行。世間之因也。三界六道。世間之果也。持戒唸佛。出
【現代漢語翻譯】 現代漢語譯本： 唉，一家之長啊！爲了生計奔波勞碌，就像離弦的箭一樣。糧倉里的米都生了蟲，錢庫里的錢也堆積腐爛。白天忙著用秤稱量貨物，晚上還要點著燈來計算。整個人的形骸就像一個傀儡，千萬不要讓那根維繫生命的繩索斷掉啊！
像這樣苦口婆心地勸人，是希望你先做好世俗的產業，等到老了再來念佛嗎？應該想想人生在世，能有多少時光？就像石火電光一樣，眨眼就過去了。趁著現在還沒老、沒有生病的時候，振作精神，放下塵世的俗事。能有一天的時間，就念一天的佛名；能有一時的工夫，就修一時的凈業。不必管臨命終時，是好死還是惡死，只要我往生西方的資糧預先準備好了，我的前程穩穩當當的就可以了。如果不這樣做，後悔就來不及了。況且這唸佛的法門，人人都可以實行。譬如千年黑暗的房間，一盞燈照進去，就明亮了。所以即使是殺馬宰牛的人，放下屠刀，也可以修行。因此修行並不難，也不妨礙一切世俗的事情。做官的，不妨礙他的職業；讀書人，不妨礙他的修讀；商人，不妨礙他的販賣；農夫，不妨礙他的耕種；婦人，不妨礙她的女工；在公門做事的人，不妨礙他侍奉上級；僧人，不妨礙他參禪。凡是一切所做的事情，都不互相妨礙。或者在早晚禮拜唸佛，或者在忙碌中偷閑唸佛，或者念千聲百聲，或者念三五百聲，或者念十聲，只要迴向發願，愿往生西方，如果真能這樣做，決定可以往生。
又說：『善男子，現在將一法界（Dharmadhatu，一切諸法的總稱）的法，交付給你。十法界（Ten realms of existence）是：佛法界（Buddha realm），菩薩法界（Bodhisattva realm），緣覺法界（Pratyekabuddha realm），聲聞法界（Arhat realm），天法界（Deva realm），人法界（Human realm），修羅法界（Asura realm），餓鬼法界（Preta realm），畜生法界（Animal realm），地獄法界（Naraka realm）。這十法界，一心具足，隨著所造的業而承受果報。根據你所作的因，還給你所作的果。善行惡行，是世間的因；三界六道（Three realms and six paths），是世間的果。持戒唸佛，是出
【English Translation】 English version: Alas, the head of the household! Busy with life like an arrow shot from a bow. The rice in the granary is infested with worms, and the money in the vault is rotting away. During the day, he is busy weighing goods, and at night, he lights a lamp to calculate. His whole being is like a puppet; may the string that sustains his life not break!
Such earnest advice is given in the hope that you will first establish your worldly affairs and then recite the Buddha's name when you are old? You should consider how much time one has in this life. Like a spark from a flint or a flash of lightning, it passes in the blink of an eye. While you are not yet old and without illness, rouse your spirit and abandon worldly affairs. If you have a day, recite the Buddha's name for a day; if you have an hour, cultivate pure karma for an hour. Do not worry about whether you die well or badly at the end of your life, as long as you have prepared the provisions for your journey to the West, and your future is secure. If you do not do this, regret will be in vain. Moreover, this method of reciting the Buddha's name is accessible to everyone. It is like a thousand-year-old dark room; when a lamp is lit, it becomes bright. Therefore, even those who slaughter horses and oxen can cultivate if they lay down their butcher knives. Thus, cultivation is not difficult and does not interfere with worldly affairs. Those in official positions are not hindered in their duties; scholars are not hindered in their studies; merchants are not hindered in their trade; farmers are not hindered in their farming; women are not hindered in their needlework; those in public service are not hindered in serving their superiors; monks are not hindered in their Chan practice. All that is done does not interfere with each other. Whether one recites in the morning and evening, or steals moments of leisure from busyness, whether one recites a thousand or a hundred times, or three or five hundred times, or ten times, the key is to dedicate the merit and make a vow to be reborn in the West. If one can truly do this, one will surely be reborn.
Furthermore, it is said: 'Good man, now I entrust to you the Dharma of the Dharmadhatu (一法界, the realm of all dharmas). The Ten Realms of Existence (十法界) are: the Buddha realm (佛法界), the Bodhisattva realm (菩薩法界), the Pratyekabuddha realm (緣覺法界), the Arhat realm (聲聞法界), the Deva realm (天法界), the Human realm (人法界), the Asura realm (修羅法界), the Preta realm (餓鬼法界), the Animal realm (畜生法界), and the Naraka realm (地獄法界). These Ten Realms are fully contained within one mind, and one receives the consequences according to the karma one creates. According to the causes you make, you will receive the corresponding results. Good deeds and evil deeds are the causes of the world; the Three Realms and Six Paths (三界六道) are the results of the world. Upholding precepts and reciting the Buddha's name is the way out of
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。要將唸佛為正因。如今是因。臨終是果。作惡而惡境現前。唸佛而佛果自至。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。
宗本答問
或問。世間人別執公案。只期參禪悟道。不願往生凈土何如。
答。參禪不礙唸佛。唸佛不礙參禪。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。超凡人聖。得道證真。不歷三祗。便成佛道。豈非佛力難思也哉。故欲超生死輪迴。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。發菩提者。彌陀光照而增進。菩薩羅漢與其同儔。水鳥樹林。悉皆唸佛。耳畔常聞妙法。心中頓絕貪嗔。快樂無窮。壽量何極。一生彼土。便獲阿惟。豈比人天道中觸目多諸違順。權乘路上善根希有周圓。地前三賢尚未見道而失念。舍利六住。猶遇惡緣而退心。故知三乘之士。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
【現代漢語翻譯】 現代漢語譯本：世間的因是凈土成佛，這是出世間的果。在人天道上，行善積福是最重要的；在生死苦海中，唸佛是第一要務。現在有人想要享受人天的快樂卻不修福，想要脫離生死輪迴卻不念佛，這就像鳥沒有翅膀卻想飛翔，樹木沒有根卻想茂盛一樣，怎麼可能實現呢？一定要把唸佛作為根本的正因，現在是因，臨終就是果。作惡就會有惡的境界顯現，唸佛就會有佛的果報自然到來。難道沒看到《華嚴經》上說：『如果有人想要了解過去、現在、未來一切諸佛，就應當觀察法界的本性，一切都是由心創造的。』說的就是這個道理。
宗本答問
有人問：『世間人特別執著于參究公案，只期望通過參禪來開悟證道，不願意往生凈土，這怎麼樣呢？』
回答：參禪不妨礙唸佛，唸佛也不妨礙參禪。比如《往生錄》和《高僧傳》中，賢能的人和愚笨的人都能夠往生，古人和今人都一樣。全都拋棄污穢的娑婆世界，一起前往清凈的極樂世界，在七寶池中孕育，捨棄胞胎的痛苦，超越凡人成為聖人，得道證真。不用經歷三大阿僧祇劫，就能成就佛道。這難道不是佛力的不可思議嗎？所以想要超越生死輪迴，獲得涅槃寂靜的快樂，沒有比往生凈土法門更好的了。為什麼呢？因為娑婆世界是污濁的環境，各種痛苦聚集在一起，難以修道成就；而凈土是快樂的國土，各種善行聚集在一起，能夠證得不退轉的果位。稱念佛號的人，會得到諸佛的護念而往生；發菩提心的人，會得到彌陀佛的光明照耀而增進。菩薩和阿羅漢與他們同伴，水鳥樹林都在念佛。耳邊經常聽到微妙的佛法，心中立刻斷絕貪婪和嗔恨。快樂無窮無盡，壽命沒有極限。一旦往生到極樂世界，就能獲得阿惟越致（Avivartin，不退轉），這怎麼能和人天道中觸目所及都是違逆和順從的事情相比呢？在權乘的道路上，圓滿的善根非常稀有。地上菩薩之前的三賢位，尚未見到真道就會失去正念，舍利弗（Sariputra）證到六住位，還會遇到惡緣而退失道心。所以說，三乘的修行者，經歷無數劫的時間，功行都難以成就；而唸佛的法門，在彈指一瞬間，就能證得不退轉的果位。因此往生凈土……
【English Translation】 English version: The cause of the mundane world is achieving Buddhahood in the Pure Land, which is the result of transcending the world. On the path of humans and devas, accumulating merit and blessings comes first. In the sea of birth and death, mindfulness of the Buddha is paramount. Now, there are those who desire the happiness of humans and devas but do not cultivate blessings, and those who wish to escape the cycle of birth and death but do not practice mindfulness of the Buddha. This is like a bird without wings trying to fly, or a tree without roots trying to flourish. How can it be achieved? It is essential to take mindfulness of the Buddha as the fundamental primary cause. The present is the cause, and the moment of death is the result. Doing evil will bring forth evil realms, while mindfulness of the Buddha will naturally lead to the fruit of Buddhahood. Have you not seen the Avatamsaka Sutra (Huayan Jing) which says: 'If one wishes to understand all the Buddhas of the three times (past, present, and future), one should contemplate the nature of the Dharma realm, for everything is created by the mind.' This is the principle.
Zongben's Answers to Questions
Someone asked: 'Worldly people are particularly attached to contemplating gongan (Koan, 公案), only hoping to attain enlightenment through Chan (禪, Zen) practice, and are unwilling to be reborn in the Pure Land. What about this?'
Answer: Chan practice does not hinder mindfulness of the Buddha, and mindfulness of the Buddha does not hinder Chan practice. For example, in the Biographies of Rebirth (Wang Sheng Lu) and the Biographies of Eminent Monks (Gao Seng Zhuan), both the virtuous and the foolish are reborn there, both in ancient and modern times. All abandon the defiled Saha world (娑婆世界), and together go to the pure land, gestating in the seven-jeweled ponds, relinquishing the suffering of the womb, transcending the ordinary to become sages, attaining the Way and realizing the truth. Without going through three asamkhya kalpas (三祗, countless eons), they achieve Buddhahood. Is this not the inconceivable power of the Buddha? Therefore, if one wishes to transcend the cycle of birth and death and attain the bliss of Nirvana (涅槃), there is no better Dharma gate than rebirth in the Pure Land. Why? Because the Saha world is a turbid environment, where various sufferings gather together, making it difficult to achieve the Way. The Pure Land is a land of bliss, where various virtues gather together, enabling one to attain the stage of non-retrogression. Those who recite the Buddha's name will be protected by all the Buddhas and be reborn there. Those who generate bodhicitta (菩提心, the aspiration for enlightenment) will be illuminated by the light of Amitabha (彌陀) and progress further. Bodhisattvas (菩薩) and Arhats (羅漢) are their companions, and even the water birds and trees are mindful of the Buddha. The wonderful Dharma is constantly heard in their ears, and greed and hatred are instantly cut off in their hearts. Happiness is boundless, and lifespan is limitless. Once reborn in that land, one attains Avivartin (阿惟越致, non-retrogression). How can this be compared to the human and deva realms, where one is constantly confronted with adversity and compliance? On the path of the provisional vehicle, complete roots of goodness are rare. The three worthy stages before the ground of a Bodhisattva have not yet seen the true path and will lose mindfulness. Sariputra (舍利弗), even having attained the sixth stage, still encounters evil conditions and regresses in his aspiration. Therefore, it is known that practitioners of the three vehicles spend countless eons, yet their merits and practices are difficult to accomplish. But with the Dharma gate of mindfulness of the Buddha, in the snap of a finger, one can attain the stage of non-retrogression. Therefore, being born in the Pure Land...
土者。有進無退。決定成佛。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。
或問。阿彌陀佛有因地否。
宗本曰。阿彌陀佛因地。載於藏教甚多雲。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。又不見大慈菩薩贊佛偈云。十方三世佛。阿彌陀第一。非但菩薩稱讚。十方諸佛亦稱讚之。
問。十方世界有無量人唸佛焉。能悉知其時盡皆接引。
答。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。既有如是功德。何必
【現代漢語翻譯】 現代漢語譯本：
『土』指的是隻有前進沒有退轉，決定能夠成佛。正如《彌陀經》所說：『極樂國土的眾生，凡是往生到那裡的，都是阿鞞跋致（Avivartika，不退轉）。』阿鞞跋致，就是不退轉的境界。唉！初學者的信心淺薄，若非仰仗阿彌陀佛的他力，難以精進修持。我佛阿彌陀佛的願力深廣，只要有緣分，都會全部攝受。各位仁者，從古至今的佛祖立教，都開示唸佛法門。更何況現在的禪宗修行者，竟然不相信往生凈土。凡是修習凈土法門的人，並不妨礙參禪。為什麼參禪的人，反而輕視凈土而不修習呢？ 有人問：『阿彌陀佛（Amitabha）有因地（過去修行的階段）嗎？』 宗本回答說：『阿彌陀佛的因地，記載在藏經中非常多。經中說：『我成佛時，說法修行，要勝過其他諸佛十倍。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，阿彌陀佛的願力廣大，因緣殊勝，感動世人。』又難道沒看到大慈菩薩（Maitreya Bodhisattva）贊佛的偈子說：『十方三世一切佛，阿彌陀佛第一。』不僅僅是菩薩稱讚，十方諸佛也同樣稱讚阿彌陀佛。 有人問：『十方世界有無數的人唸佛，阿彌陀佛能夠完全知曉他們唸佛的時間，並且全部接引他們嗎？』 回答說：『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？難道沒看到《彌陀經》中說：『那尊佛為什麼號稱阿彌陀（Amitabha）？舍利弗（Sariputra），那尊佛的光明無量，照耀十方國土，沒有任何阻礙。所以號稱阿彌陀。』應當知道佛的光明，廣大無比。小乘的阿羅漢（Arhat），尚且有三明六通，能夠隨順眾生的類別顯現化身。更何況是佛的神通妙用呢？為什麼這樣說呢？身體常常禮拜佛，佛就能看見，因為佛有天眼通的緣故。口中常常唸佛，佛就能聽見，因為佛有天耳通的緣故。心中常常憶念佛，佛就能知道，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：『既然有這樣的功德，為什麼還要...』
【English Translation】 English version:
『Earth』 refers to having only progress and no regression, ensuring the attainment of Buddhahood. As the Amitabha Sutra says: 『The beings in the Land of Ultimate Bliss, all who are born there, are Avivartika (non-regressing).』 Avivartika is the state of non-regression. Alas! The faith of beginners is shallow, and without relying on the Other-Power of Amitabha Buddha, it is difficult to advance in cultivation. The vows of my Buddha Amitabha are profound and vast; as long as there is affinity, all will be embraced. All of you, from the Buddhas and Patriarchs of the past, have established teachings and revealed the Dharma-door of Buddha-Recitation. How much more so should contemporary Chan practitioners not disbelieve in rebirth in the Pure Land. Those who cultivate the Pure Land Dharma do not hinder Chan practice. Why do Chan practitioners despise the Pure Land and not cultivate it? Someone asked: 『Does Amitabha Buddha (Amitabha) have a causal stage (past stages of practice)?』 Zongben replied: 『Amitabha Buddha's causal stage is recorded extensively in the Tripitaka. It says: 『When I become a Buddha, my teaching and practice will surpass all other Buddhas tenfold. If this vow is not fulfilled, I will not become a Buddha.』 It also says: 『Those who recite my name will surely be reborn in my land. If this vow is not fulfilled, I will not become a Buddha.』 Therefore, Amitabha Buddha's vows are vast, and the conditions are supreme, moving the world.』 Haven't you seen the verse praising the Buddha by Maitreya Bodhisattva (Maitreya Bodhisattva) which says: 『The Buddhas of the ten directions and three times, Amitabha is the foremost.』 Not only do Bodhisattvas praise him, but all the Buddhas of the ten directions also praise Amitabha Buddha. Someone asked: 『In the ten directions, there are countless people reciting the Buddha's name. Can Amitabha Buddha fully know the time they recite and receive them all?』 The answer is: 『The sun and moon are only the light of a small world, yet they can illuminate all things. How much more so is the light of the Buddha? Haven't you seen it said in the Amitabha Sutra: 『Why is that Buddha called Amitabha (Amitabha)? Sariputra (Sariputra), that Buddha's light is immeasurable, shining upon the lands of the ten directions without any obstruction. Therefore, he is called Amitabha.』 You should know that the Buddha's light is vast and incomparable. Even the Arhats (Arhat) of the Small Vehicle have the Three Clearnesses and Six Supernatural Powers, and can manifest transformations according to the categories of beings. How much more so is the Buddha's miraculous function? Why is this so? If the body constantly bows to the Buddha, the Buddha will see it, because the Buddha has the divine eye. If the mouth constantly recites the Buddha's name, the Buddha will hear it, because the Buddha has the divine ear. If the mind constantly remembers the Buddha, the Buddha will know it, because the Buddha has the mind-reading power. All of you, just be sincere in your cultivation, and do not doubt that the Buddha has the ability to receive you.』 Someone asked again: 『Since there are such merits, why is it necessary to...』
連聲舉念。譬如叫我名字。不過一二三聲足矣。
答。前不云乎。稱我名號。定生我國。以其愿也。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。是也。
三大聖人現身勸修凈土
唐洛陽罔極寺釋慧日。中宗朝得度。日見義凈三藏。躬詣竺干。遂生羨慕。誓游西域。始泛舶渡海。經三載。乃達天竺。尋求梵本。訪善知識。獨影孤征。雪嶺胡鄉。無所不到。既經多苦。深厭閻浮。乃嘆曰。何國何方。有樂無苦。何法何行。能速見佛。遍問天竺三藏學者。皆贊凈土。合於金口。其于速疾。是一生路。盡此報身。必得往生。日聞已頂受。漸至北印度健䭾羅國王城東北。有一大山。山有觀音像。日遂七日叩頭祈請。以斷食畢命為期。至七日夜。觀音空中。現紫金色相。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。自當知凈土法門。勝過諸行。說已忽滅。日斷食既困。聞此加壯。及登嶺東歸。計行七十餘國。總一十八年。開元七年。方達長安。進帝佛真容梵筴等。賜號慈愍三藏主法師。
又唐大曆
【現代漢語翻譯】 連聲舉念，譬如叫我的名字，不過一兩三聲就足夠了。
答：前面不是說過嗎？稱念我的名號，必定往生我的國土，因為這是我的願力。 《觀經》說：『念阿彌陀佛一聲，能滅八十億劫生死重罪。』何況是連續不斷地稱念呢？ 《阿彌陀經》說：『因為稱念名號的緣故，各種罪業都消滅了。』 《勢至圓通章》說：『憶佛唸佛，必定見佛。』 上至一心不亂，專心持念名號，下至十念成就，都能往生凈土，就是這個道理。
三大聖人現身勸修凈土
唐朝洛陽罔極寺的釋慧日，是唐中宗時期出家的。慧日見到義凈三藏親自前往天竺，於是心生羨慕，發誓要遊歷西域。開始乘船渡海，經過三年才到達天竺，尋求梵文經典，拜訪善知識。獨自一人，孤身跋涉，雪山和胡人的聚居地，沒有沒去過的地方。因為經歷了許多苦難，深深厭惡這個閻浮提世界，於是感嘆道：『哪個國家哪個地方，只有快樂沒有痛苦？ 哪種法門哪種修行，能夠快速見到佛？』 他遍問天竺的三藏學者，都讚歎凈土法門，與佛的金口所說相合，認為這是最快速的法門，是一生就能到達的道路，盡此一生，必定能夠往生凈土。 慧日聽后，非常信受。 後來到了北印度健䭾羅國（Gandhara，古印度北部地區）王城東北，有一座大山，山上有觀音像。 慧日於是七天叩頭祈請，以斷食畢命為期。 到第七天晚上，觀音在空中顯現紫金色身相，垂下右手摩慧日的頭頂說：『你想要傳法，自利利他，唯有西方彌陀佛國，勸人唸佛誦經，迴向發願往生。 到達那個國家后，見到佛和我，自然就知道凈土法門，勝過其他各種修行。』 說完忽然消失。 慧日斷食已經很困頓，聽到這些話更加精神。 之後登上山嶺東歸，總共行走了七十多個國家，一共十八年。 開元七年，才到達長安，進獻佛的真容和梵文經典等。 皇帝賜號慈愍三藏主法師。
又唐大曆
【English Translation】 To recite the Buddha's name in succession is like calling my name; one, two, or three times is enough.
Answer: Didn't I say before that reciting my name will ensure rebirth in my land, because that is my vow? The Contemplation Sutra says, 'Reciting the name of Amitabha Buddha once can eradicate the heavy sins of eighty billion kalpas of birth and death.' How much more so if one recites continuously? The Amitabha Sutra says, 'Because of reciting the name, all sins are extinguished.' The Perfection of Great Power chapter says, 'Remembering the Buddha and reciting the Buddha will certainly lead to seeing the Buddha.' From the highest level of single-mindedness, focusing on reciting the name, to the lowest level of achieving success with ten recitations, one can be reborn in the Pure Land. That is the principle.
Three Great Sages Appear to Encourage Cultivation of the Pure Land
During the Tang Dynasty, the monk Hui Ri of Wangji Temple in Luoyang was ordained during the reign of Emperor Zhongzong. Hui Ri saw the Tripitaka Master Yijing personally go to India (竺干, Zhugan), and he became envious, vowing to travel to the Western Regions. He began by sailing across the sea, and after three years, he arrived in India, seeking Sanskrit scriptures and visiting wise teachers. Alone and isolated, he traveled through snowy mountains and barbarian lands, reaching every place. Having experienced much suffering, he deeply厭惡this Jambudvipa (閻浮, Yanfu, the world we live in). He sighed and said, 'Which country, which place, has only happiness and no suffering? Which Dharma, which practice, can quickly lead to seeing the Buddha?' He asked all the Tripitaka scholars in India, and they all praised the Pure Land Dharma, which aligned with the Buddha's golden words, considering it the fastest path, a path that can be reached in one lifetime. By the end of this life, one will surely be reborn in the Pure Land. Hui Ri, upon hearing this, deeply accepted it.
Later, he arrived northeast of the royal city of Gandhara (健䭾羅, Jiantuoluo, an ancient region in northern India) in northern India. There was a large mountain with an image of Avalokiteshvara (觀音, Guanyin) on it. Hui Ri then prostrated and prayed for seven days, vowing to end his life by fasting. On the seventh night, Avalokiteshvara appeared in the sky with a purple-golden body, lowered his right hand, and stroked Hui Ri's head, saying, 'If you want to transmit the Dharma, benefiting yourself and others, the only way is the Western Pure Land of Amitabha Buddha (彌陀佛, Mituo Fo), encouraging people to recite the Buddha's name and recite scriptures, dedicating their vows to be reborn there. After arriving in that country, seeing the Buddha and me, you will naturally know that the Pure Land Dharma surpasses all other practices.' After saying this, he suddenly disappeared. Hui Ri was already exhausted from fasting, but hearing these words made him even more energetic. Afterwards, he climbed the mountain and returned east, traveling through more than seventy countries in total, for a total of eighteen years. In the seventh year of the Kaiyuan era, he finally arrived in Chang'an, presenting the Buddha's true image and Sanskrit scriptures, etc. The emperor bestowed upon him the title of Compassionate Tripitaka Master.
Also, during the Dali era of the Tang Dynasty
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。一日僧堂粥缽內。兩次現五臺勝境。勝境中復現有寺。寺有金榜。題云大聖竹林寺。於是心懷渴仰。欲禮五臺。四年八月十三日發行。至五年四月五日。到五臺縣。遙見佛光。寺南數道白光。六日。到佛光寺。其夜四更見一道光。從北山下來射照。照忙入堂內。問眾云。此何祥也。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。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。向北行五六里。見一金門樓至門。乃是一寺。寺前有金榜。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。充滿其內。照入寺。至講堂。見文殊在西。普賢在東。各據獅子之座。說法之音歷歷可聽。文殊左右菩薩萬餘。普賢亦有無數菩薩圍繞。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。佛法浩瀚。未審修行。於何法門。最為捷要。文殊報言。汝今唸佛。今正是時。諸修行門。無過唸佛。所以者何。我於過去劫中。因唸佛故。得一切種智。是故一切諸佛法。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。二大聖各舒金手。摩照頂為授記別。照聞已。歡喜踴躍。禮謝而退。已上二則。載於有宋高僧傳。俱在藏內富字函。
經論指歸凈土
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。又不但我國為然。十方世界無量大菩薩眾。盡念阿彌陀佛。愿住阿彌陀佛國土。
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乎。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。
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。有一菩薩。自念往昔謗般若。墮惡道。受無量苦。復經無量劫來。雖修余
【現代漢語翻譯】 現代漢語譯本： 羅蜜（Paramita，波羅蜜多，意為到達彼岸）甚深的禪定，乃至諸佛，都是從唸佛而產生的。所以說唸佛是諸法之王。你應該常常唸誦無上法王（指佛），令其沒有停息。照（人名）又問：『應當如何唸誦？』文殊（Manjusri，文殊菩薩）說：『這個世界的西方，有阿彌陀佛（Amitabha Buddha）。彼佛的願力不可思議。你應該繼續唸誦，令其沒有間斷。命終之後，決定往生，永遠不會退轉。』說完這些話后，二大聖（指文殊菩薩和阿彌陀佛）各自伸出金手，摩照的頭頂為他授記。照聽了之後，歡喜踴躍，禮謝而退。以上兩則，記載於有宋高僧傳，都在藏內富字函。
經論指歸凈土
《大無量壽經》說：佛告訴彌勒（Maitreya，彌勒菩薩），在這個世界，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。又不僅僅我國如此，十方世界無量大菩薩眾，都念阿彌陀佛，愿住在阿彌陀佛國土。
《阿彌陀經》說：若有善男子善女人，聽聞說阿彌陀佛，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（Sakyamuni Buddha）說：你們都應當信受我的話，以及諸佛所說。若有眾生，聞是說者，應當發願生彼國土。
《十六觀經》說：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乎。當知此人是人中芬陀利華（Pundarika，白蓮花）。觀世音菩薩（Avalokitesvara）大勢至菩薩（Mahasthamaprapta）為其勝友。
《大智度論》說：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。有一菩薩，自念往昔謗般若（Prajna，智慧），墮惡道，受無量苦。復經無量劫來，雖修余
【English Translation】 English version: The profound Samadhi (Zen meditation) of Paramita (perfection, going beyond), even all the Buddhas, arise from mindfulness of the Buddha. Therefore, it is known that mindfulness of the Buddha is the king of all Dharmas (teachings). You should constantly be mindful of the supreme Dharma King (referring to the Buddha), without ceasing. Zhao (a person's name) then asked: 'How should one be mindful?' Manjusri (Manjusri Bodhisattva) said: 'To the west of this world, there is Amitabha Buddha. The power of that Buddha's vows is inconceivable. You should continue to be mindful, without interruption. After the end of life, you will definitely be reborn, and will never regress.' After saying these words, the two great sages (referring to Manjusri Bodhisattva and Amitabha Buddha) each extended their golden hands and touched Zhao's head to bestow a prediction. Zhao, upon hearing this, rejoiced and leaped for joy, bowed in gratitude, and withdrew. The above two passages are recorded in the Biographies of Eminent Monks of the Song Dynasty, and are both in the 'Fu' character case within the collection.
Scriptural Guidance to Pure Land
The Larger Sutra of Immeasurable Life says: The Buddha told Maitreya (Maitreya Bodhisattva), in this world, there are seven hundred and twenty billion non-regressing Bodhisattvas who are reborn in the Land of Ultimate Bliss. The Bodhisattvas of minor practice are countless. Moreover, it is not only our country that is like this; countless great Bodhisattvas from the ten directions all recite Amitabha Buddha and wish to dwell in Amitabha Buddha's land.
The Amitabha Sutra says: If there are good men and good women who hear of Amitabha Buddha and uphold his name, then by reciting his name, all sins will be extinguished. When such a person approaches the end of life, they will be reborn in Amitabha Buddha's Land of Ultimate Bliss. Sakyamuni Buddha 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 words, they should make a vow to be born in that land.
The Contemplation Sutra says: If good men and good women only hear the name of the Buddha and the names of the two Bodhisattvas, they will eliminate the sins of countless kalpas (eons) of birth and death. How much more so if they remember and recite 'Namo Amitabha Buddha' even once? Know that this person is a Pundarika (white lotus) among people. Avalokitesvara (Guanyin Bodhisattva) and Mahasthamaprapta (Mahasthamaprapta Bodhisattva) are their excellent friends.
The Great Perfection of Wisdom Treatise says: The Buddha is the supreme Dharma King, and all the great Bodhisattvas are his Dharma ministers. The only one respected by all the ministers is the Buddha, the Dharma King. There was a Bodhisattva who recalled that in the past he slandered Prajna (wisdom), fell into evil realms, and suffered immeasurable pain. After countless kalpas, although he cultivated other
行。不能得出苦海。后遇善知識。教念阿彌陀佛。即得滅除罪障。超生凈土。我今應當禮謝阿彌陀佛。何以彼。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。故我皈命禮。又云。佛世一老人求出家。舍利弗不許。佛觀此人。曩劫采椎。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。
蓮宗寶鑑云。彌陀實眾生之慈父。是以才稱寶號。已投種于蓮胎。一發菩提。即標名于金地。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。嗤誦持為粗行。豈非耽溺火宅。自甘永劫之沉淪乎。
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。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。所以苦心丁寧。偏贊凈土。普勸往生。良由於此。安樂集云。能念阿彌陀佛。即斷一切業障。譬如有人用獅子筋為琴絃。其聲一奏。一切餘弦悉斷。亦
【現代漢語翻譯】 現代漢語譯本： 不能脫離苦海。後來遇到善知識，教我念誦阿彌陀佛（Amitabha，意為無量光佛），就能滅除罪障，超生凈土（Pure Land）。我現在應當禮謝阿彌陀佛。為什麼呢？父母、親友、人天王等，都不能度我脫離苦海，只有阿彌陀佛的願力攝受我，因此我才能脫離苦海。偈語說：『如果有人願意成佛，心中唸誦阿彌陀佛，阿彌陀佛就會為他顯現。』所以我皈依禮拜。又說，佛陀在世時，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。佛陀觀察這個人，過去世曾經砍柴，被老虎追趕，上樹時失聲唸誦『南無佛』（Namo Buddha，皈依佛陀）。就憑這微小的善根，遇到佛陀得以度化，獲得阿羅漢果（Arhat，斷盡煩惱，證得解脫的聖者）。唉，僅僅稱念一聲佛名，尚且能夠解脫，更何況終身唸佛呢？
《蓮宗寶鑑》說，彌陀（Amitabha）實在是眾生的慈父。因此，才稱念寶號，就已經在蓮花胎中播下種子；一旦發起菩提心（Bodhicitta，覺悟之心），名字就會標在金地上。淺信而不堅持，是大愚大錯。可嘆的是，時逢末法時代，多有邪見迷惑之人，貶低凈土法門為權乘（Expedient Vehicle），嘲笑誦持為粗行。這豈不是耽溺於火宅（Burning House，比喻充滿煩惱和痛苦的世間），自甘永遠沉淪嗎？
《凈土境觀要門》說，凈土法門，是末世眾生出生死的要道，是截斷苦海的舟航。一旦往生到那裡，永遠不會退轉。以金色身，飛行自在。沒有虎狼獅子蚊虻蚤虱的逼惱，沒有雷霆風雨寒熱飢渴的煎熬。蓮花化生，壽命無量。既沒有生老病死等苦，所以是極樂世界（Sukhavati，阿彌陀佛的凈土）。所以，我釋迦如來（Sakyamuni，佛教創始人），爲了讓這個世界的迷惑眾生脫離眾苦，開啟折伏之門；彌陀慈父，示現攝受之路。所以苦口婆心，偏贊凈土，普遍勸人往生。原因就在於此。《安樂集》說，能夠唸誦阿彌陀佛，就能斷除一切業障。譬如有人用獅子筋做琴絃，其聲一奏，一切其餘的琴絃都會斷裂，也是這樣。
【English Translation】 English version: One cannot escape the sea of suffering. Later, encountering a virtuous teacher, I was taught to recite Amitabha (Amitabha, meaning 'Infinite Light Buddha'). This enables the eradication of karmic obstacles and rebirth in the Pure Land. I should now pay homage to Amitabha. Why? Because parents, relatives, friends, and even the kings of humans and gods cannot deliver me from the sea of suffering. Only the compassionate vows of Amitabha embrace me, allowing me to escape the sea of suffering. As the verse says, 'If one wishes to become a Buddha, reciting Amitabha in their heart, Amitabha will appear before them.' Therefore, I take refuge and pay homage. Furthermore, it is said that during the Buddha's time, an old man sought ordination, but Sariputra (Sariputra, one of the Buddha's ten great disciples, known for his wisdom) refused him. The Buddha observed that in a past life, this man was chopping wood when he was chased by a tiger. Climbing a tree, he cried out 'Namo Buddha' (Namo Buddha, 'Homage to the Buddha'). With this small act of goodness, he encountered the Buddha, was delivered, and attained the fruit of Arhat (Arhat, a saint who has extinguished all afflictions and attained liberation). Alas, merely uttering the Buddha's name once can lead to liberation, how much more so for one who recites the Buddha's name throughout their life?
The 'Lotus School Treasure Mirror' states that Amitabha is truly the compassionate father of all beings. Therefore, merely reciting his sacred name plants a seed in the lotus womb; once Bodhicitta (Bodhicitta, the mind of enlightenment) is awakened, one's name is inscribed on the golden ground. To believe shallowly and not persevere is a great folly and a great mistake. It is lamentable that in this degenerate age, many are deluded by wrong views, belittling the Pure Land path as an expedient vehicle and mocking recitation as a crude practice. Is this not indulging in the burning house (Burning House, a metaphor for the world filled with afflictions and suffering), willingly condemning oneself to eternal sinking?
The 'Essential Gateway to Contemplating the Pure Land' states that the Pure Land path is the essential route for beings in the degenerate age to escape birth and death, the boat that cuts through the sea of suffering. Once reborn there, one will never regress. With a golden body, one can fly freely. There is no harassment from tigers, wolves, lions, mosquitoes, gadflies, or fleas, and no torment from thunder, wind, rain, cold, heat, hunger, or thirst. One is born from a lotus flower, with limitless lifespan. Since there is no suffering of birth, old age, sickness, or death, it is the Land of Ultimate Bliss (Sukhavati, the Pure Land of Amitabha). Therefore, I, Sakyamuni (Sakyamuni, the founder of Buddhism), wish to enable the deluded beings of this world to escape all suffering, opening the door of subjugation; Amitabha, the compassionate father, reveals the path of embracing. Therefore, with earnest and painstaking effort, he praises the Pure Land and universally encourages rebirth there. The reason lies in this. The 'Collection on the Land of Peace and Bliss' states that being able to recite Amitabha Buddha cuts off all karmic obstacles. It is like someone using a lion's sinew for a zither string; when its sound is played, all other strings are broken. It is the same.
如有人取牛羊驢馬諸乳。置一器中。若將獅子乳一滴投之。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。
大乘月藏經云。末法時中。億億眾生。起修行道。未有一得者。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。須銘饑骨。
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。
華嚴經云。寧受地獄苦。得聞諸佛名。不受無量樂。而不聞佛名。
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。非凡人也。若不信佛語。不信念佛。不信往生皆從惡道中來。餘殃未盡。愚癡不解。故為汝等說此大法。令見阿彌陀佛及其國土。
護口經說。有一餓鬼。形狀醜惡。身出猛𦦨。口出蛆蟲。膿血諸衰。臭穢遠徹。舉聲號哭。東西馳走。是時滿足羅漢問曰。汝宿何罪。
【現代漢語翻譯】 現代漢語譯本： 如果有人取牛、羊、驢、馬等各種乳汁，放在一個器皿中，如果將一滴獅子乳投入其中，所有的乳汁都會化為水。如果有人以菩提心念誦阿彌陀佛（Amitabha Buddha，西方極樂世界的教主），一切惡魔和障礙自然消滅，得以往生凈土。
《大乘月藏經》說：『末法時代中，億萬眾生髮起修行，沒有一個能成就的，都是因為五濁惡世雜學難以成就。只有凈土法門，可以通往入路的。』應當知道靠自己修行難以圓滿，依靠他力容易成就。如同弱者依附輪王（轉輪聖王）的勢力，飛游四天（四大天王所居之處）；凡人的資質憑藉仙藥的功效，升騰三島（傳說中的神仙居住地）。這實在是易行之道，迅速得到相應。慈悲的旨意殷切叮嚀，須要銘記在心。
《寶王論》說：『沐浴過大海的人，已經用過了百川的水；唸佛名號的人，必定成就三昧（Samadhi，禪定）。』也像清珠投入濁水中，濁水不得不清；唸佛投入亂心中，亂心不得不佛。
《大品經》說：『如果有人以散亂的心念佛，也能脫離苦難，其福德不會窮盡，何況是專心致志地念佛呢？』上至一心不亂，下至十念成功。
《華嚴經》說：『寧願承受地獄的苦難，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。』
《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，淚流滿面，都是累世常行佛道的人，不是凡人。』如果不相信佛語，不相信念佛，不相信往生，都是從惡道中來，餘下的罪業還沒有消盡，愚癡不解。所以為你們說此大法，令你們見到阿彌陀佛及其國土。
《護口經》說：有一個餓鬼，形狀醜惡，身上發出猛烈的火焰，口中吐出蛆蟲、膿血等污穢之物，臭氣遠播。他大聲號哭，東西奔走。當時，滿足羅漢（Arhat，已證得阿羅漢果位的聖者）問道：『你宿世犯了什麼罪？』 English version: If someone takes various milks such as cow, sheep, donkey, and horse milk and puts them in a vessel, if a drop of lion's milk is added, all the milks will turn into water. If someone recites Amitabha Buddha's (Amitabha Buddha, the lord of the Western Pure Land) name with Bodhicitta (the aspiration to achieve enlightenment for the benefit of all beings), all demons and obstacles will naturally disappear, and they will be able to be reborn in the Pure Land.
The Mahayana Monthly Treasury Sutra says: 'In the Dharma Ending Age, hundreds of millions of beings begin to practice, but none succeed, all because it is difficult to achieve success in the defiled world of the five turbidities. Only the Pure Land Dharma Door can lead to the path of entry.' It should be known that it is difficult to achieve perfection through self-power, but easy to achieve through other-power. It is like a weak person relying on the power of a Chakravartin (Universal Monarch), flying and traveling through the Four Heavens (the abode of the Four Heavenly Kings); a mortal's quality relying on the efficacy of immortal medicine, ascending to the Three Islands (legendary abodes of immortals). This is truly an easy path to practice, quickly achieving correspondence. The compassionate intent is earnestly urged, and must be engraved in the bones.
The Treasure King Treatise says: 'One who has bathed in the great ocean has already used the water of a hundred rivers; one who recites the Buddha's name will surely achieve Samadhi (meditative absorption).' It is also like a clear pearl dropped into muddy water, the muddy water cannot but become clear; reciting the Buddha's name cast into a chaotic mind, the chaotic mind cannot but become Buddha.
The Large Perfection of Wisdom Sutra says: 'If someone recites the Buddha's name with a scattered mind, they can also escape suffering, and their blessings will not be exhausted, let alone reciting the Buddha's name with focused intention?' Up to single-mindedness without confusion, down to the success of ten recitations.
The Avatamsaka Sutra says: 'I would rather endure the suffering of hell than hear the names of all Buddhas; I would not enjoy immeasurable happiness without hearing the name of the Buddha.'
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 have a compassionate and joyful heart, a pure intention, their hair stands on end, and tears flow, they are all people who have constantly practiced the Buddha's path for many lifetimes, not ordinary people.' If they do not believe in the Buddha's words, do not believe in reciting the Buddha's name, and do not believe in rebirth, they all come from evil paths, and their remaining karma has not yet been exhausted, and they are foolish and do not understand. Therefore, I speak this great Dharma for you, so that you may see Amitabha Buddha and his land.
The Mouth Protection Sutra says: There was a hungry ghost, with an ugly appearance, flames emitting from its body, and maggots, pus, and blood coming out of its mouth, with a foul odor spreading far and wide. It cried loudly and ran around. At that time, the Arhat (a perfected being who has attained Nirvana) Purna asked: 'What sins did you commit in your past life?'
【English Translation】 English version: If someone takes various milks such as cow, sheep, donkey, and horse milk and puts them in a vessel, if a drop of lion's milk is added, all the milks will turn into water. If someone recites Amitabha Buddha's (Amitabha Buddha, the lord of the Western Pure Land) name with Bodhicitta (the aspiration to achieve enlightenment for the benefit of all beings), all demons and obstacles will naturally disappear, and they will be able to be reborn in the Pure Land.
The Mahayana Monthly Treasury Sutra says: 'In the Dharma Ending Age, hundreds of millions of beings begin to practice, but none succeed, all because it is difficult to achieve success in the defiled world of the five turbidities. Only the Pure Land Dharma Door can lead to the path of entry.' It should be known that it is difficult to achieve perfection through self-power, but easy to achieve through other-power. It is like a weak person relying on the power of a Chakravartin (Universal Monarch), flying and traveling through the Four Heavens (the abode of the Four Heavenly Kings); a mortal's quality relying on the efficacy of immortal medicine, ascending to the Three Islands (legendary abodes of immortals). This is truly an easy path to practice, quickly achieving correspondence. The compassionate intent is earnestly urged, and must be engraved in the bones.
The Treasure King Treatise says: 'One who has bathed in the great ocean has already used the water of a hundred rivers; one who recites the Buddha's name will surely achieve Samadhi (meditative absorption).' It is also like a clear pearl dropped into muddy water, the muddy water cannot but become clear; reciting the Buddha's name cast into a chaotic mind, the chaotic mind cannot but become Buddha.
The Large Perfection of Wisdom Sutra says: 'If someone recites the Buddha's name with a scattered mind, they can also escape suffering, and their blessings will not be exhausted, let alone reciting the Buddha's name with focused intention?' Up to single-mindedness without confusion, down to the success of ten recitations.
The Avatamsaka Sutra says: 'I would rather endure the suffering of hell than hear the names of all Buddhas; I would not enjoy immeasurable happiness without hearing the name of the Buddha.'
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 have a compassionate and joyful heart, a pure intention, their hair stands on end, and tears flow, they are all people who have constantly practiced the Buddha's path for many lifetimes, not ordinary people.' If they do not believe in the Buddha's words, do not believe in reciting the Buddha's name, and do not believe in rebirth, they all come from evil paths, and their remaining karma has not yet been exhausted, and they are foolish and do not understand. Therefore, I speak this great Dharma for you, so that you may see Amitabha Buddha and his land.
The Mouth Protection Sutra says: There was a hungry ghost, with an ugly appearance, flames emitting from its body, and maggots, pus, and blood coming out of its mouth, with a foul odor spreading far and wide. It cried loudly and ran around. At that time, the Arhat (a perfected being who has attained Nirvana) Purna asked: 'What sins did you commit in your past life?'
今受此苦。餓鬼答曰。吾往昔時。曾作沙門。出一惡言。阻他信善。今遭此苦。尊者還閻浮提。誡諸比丘。凡見人修毫髮善事。只宜歡喜贊助。勿令毀逆不成。吾墮惡類以來。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。何可障人拜佛唸佛哉。
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。況人可不迴心唸佛。
蓮宗寶鑑云。昔我法藏發弘誓。啟極樂之玄途。故佛世尊指西方。示韋提之妙域。是乃廣長舌覆而同贊。諸餘經盡而獨留。蓋以利生之喜舍心增。應化之慈悲量大。教分九品。乃別開方便之門。觀明一心。實徑直還源之路。聖尼際會。如久客歸於家鄉。感應道交。似稚子投于慈母。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。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。何乃甘心伏意。幸禍樂災。卻誹清凈之邦。貪戀煩惱之世。焦蛾爛繭。自處餘殃。籠鳥鼎魚。翻稱快樂。皆由善力微而業力勝。信根少而罪根多。是
【現代漢語翻譯】 現代漢語譯本 現在我正承受這樣的痛苦。餓鬼回答說：『我往昔之時，曾經做過沙門（出家修道的人），說出一句惡毒的話，阻礙他人信奉善法。所以現在遭受這樣的痛苦。尊者您返回閻浮提（我們所居住的這個世界）后，請告誡各位比丘（出家受具足戒的男子），凡是見到有人修行哪怕像毫毛那樣微小的善事，只應該歡喜贊助，不要去譭謗阻撓，使他們不能成就。我墮落到餓鬼道以來，已經有數千萬劫在受苦。即使能夠脫離餓鬼的形體，還會墮入地獄。』當時餓鬼說完這些話后，號啕大哭，倒在地上，就像大山崩塌一樣。聽到這些話，實在令人不寒而慄。這餓鬼只因爲說出一句惡毒的話，尚且遭受多劫的痛苦，怎麼可以去阻礙別人拜佛唸佛呢？
《金剛科儀》中說：『野狐尚且聽百丈禪師說法，螺螄尚且護衛《金剛經》。一萬條游魚，聽到佛號后化生為天子。五百隻蝙蝠，聽聞佛法后都成了聖賢。蟒蛇聽聞懺悔文而昇天，龍聽聞佛法而悟道。』這些動物尚且能夠領悟佛法，何況人怎麼可以不迴心唸佛呢？
《蓮宗寶鑑》中說：『過去我法藏比丘發廣大誓願，開創極樂世界的玄妙途徑。所以佛世尊指引西方，指示韋提希夫人的美妙國土。這是因為諸佛廣長舌相遍覆三千大千世界而共同讚歎，一切其他的經典都已滅盡而唯獨此經（指凈土經典）留存。這是因為阿彌陀佛利益眾生的喜舍心增加，應化世間的慈悲心量廣大。教法分為九品，乃是特別開出的方便之門。觀想明瞭自心，實在是徑直返回本源的道路。聖眾相會，如同久客迴歸家鄉。感應道交，就像幼兒投向慈母的懷抱。更何況阿彌陀佛的慈光願力攝受，佛力不可思議。順水乘船，不需自己費力。推門落臼，哪裡還有其他的力量呢？』只要有願力必定接迎，沒有根機不被救度。鸚鵡頻伽鳥，尚且有法音演唱。蜎飛蠕動之類，都蒙受教化恩慈。極樂聖境不是虛假的，佛的話不是虛妄的。為什麼還要甘心屈服，幸災樂禍，反而誹謗清凈的西方極樂世界，貪戀煩惱的世間呢？飛蛾撲火，春蠶作繭，都是自取滅亡。籠中鳥，鍋中魚，反而稱之為快樂。這都是由於善的力量微弱而業的力量強大，信根少而罪根多。
【English Translation】 English version Now I am suffering this pain. The hungry ghost replied, 'In my past life, I was once a Shramana (a monk), and I uttered an evil word, hindering others from believing in goodness. That is why I am suffering this pain now. Venerable one, when you return to Jambudvipa (the world we live in), please warn all the Bhikkhus (ordained monks) that whenever they see someone cultivating even the slightest good deed, they should only rejoice and assist them, and not slander or obstruct them, preventing them from succeeding. Since I fell into the realm of hungry ghosts, I have been suffering for countless kalpas. Even if I can escape the form of a hungry ghost, I will still fall into hell.' At that time, the hungry ghost, after saying these words, wailed and fell to the ground, like a mountain collapsing. Hearing these words is truly chilling. This hungry ghost, just because of uttering an evil word, still suffers for many kalpas. How can one obstruct others from bowing to the Buddha and reciting the Buddha's name?
The 'Vajra Ritual' says: 'Even a fox listens to Baizhang's Dharma, and a snail protects the Vajra Sutra. Ten thousand swimming fish, upon hearing the Buddha's name, transformed into devas (heavenly beings). Five hundred bats, upon hearing the Dharma sound, all became sages. A python ascended to heaven upon hearing repentance, and a dragon attained enlightenment upon hearing the Dharma.' These creatures can still comprehend the Dharma, how can humans not turn their minds to reciting the Buddha's name?
The 'Lotus Sect Treasure Mirror' says: 'In the past, I, Dharmakara Bodhisattva, made vast vows, opening up the profound path to the Land of Ultimate Bliss (Sukhavati). Therefore, the World Honored One (Buddha) pointed to the West, indicating the wonderful realm of Vaidehi (Queen Vaidehi). This is because the Buddhas' broad and long tongues cover the three thousand great thousand worlds and praise it together, and all other sutras have become extinct, but only this sutra (referring to Pure Land sutras) remains. This is because Amitabha Buddha's joy and willingness to benefit sentient beings increase, and his compassionate capacity to transform the world is vast. The teachings are divided into nine grades, which are specially opened as a convenient means. Contemplating and clarifying one's mind is truly a direct path back to the source.' The assembly of the saints is like a long-time guest returning home. The interaction of response and the Way is like a child throwing itself into the arms of a loving mother. Moreover, Amitabha Buddha's compassionate light and vows embrace, and the Buddha's power is inconceivable. Sailing with the current is effortless. Pushing the door and dropping the pestle, where else is there power? As long as there is a vow, one will surely be welcomed; no potential is left unreached. Parrots and Kalavinka birds still have Dharma sounds to sing. All creatures, even the smallest insects, receive the grace of teaching and compassion. The sacred realm is not false, and the Buddha's words are not false. Why willingly submit, rejoice in misfortune, and slander the pure Land of the West, clinging to the world of afflictions? Moths flying into the flame and silkworms spinning cocoons are all self-inflicted destruction. Birds in cages and fish in pots are called happiness. This is all because the power of good is weak and the power of karma is strong, the root of faith is small and the root of sin is great.
以三界茫茫。四生擾擾。盡貪生而兀兀。悉逐業以悠悠。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。普皆如說奉行。盡心頂禮信受。問曰。既言信受。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。信念佛臨終定得佛來接引。信念佛往生定得不退地。信念佛生凈土。定不墮三惡道。今時人。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。故欲到西方。要由深信。君看凈土恒沙佛。儘是當年正信人。
祖師指歸西方
問。六祖言。東方人造罪唸佛。求生西方。西方人造罪唸佛。求生何國。
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。出家不修。如西方人有愆。今人不窮古教。強要狐言鳥語。古德云。若人排毀凈土。不信往生者。當受拔舌之苦。如何後學。反行魔說。既不能自修。又障他人修。哀哉。
李卓吾曰。六祖破人唸佛。求生西方者。恐人執相求佛。而不見自性也。金剛經所謂。若以色見我。以音聲求我。是人行邪道。不能見如來。是也。又曰。一切有為法。如夢幻泡影。如露亦如電。應作如是觀。凡所有相。皆是虛妄。是也。夫人
【現代漢語翻譯】 現代漢語譯本：三界（欲界、色界、無色界）茫茫無邊，四生（卵生、胎生、濕生、化生）擾攘不安，都貪戀生命而奔波勞碌，都順從業力而漂泊不定。如果不是前世修來的福分，怎麼能遇到這樣的殊勝因緣？敲擊法鼓，打開地獄之門，應該迅速出離。遇到慈航寶筏，救濟沉溺苦海的眾生，怎麼可以遲疑不決？希望大家都能按照佛陀的教導奉行，盡心頂禮，深信領受。有人問：既然說要深信領受，不知道要信受什麼法門？回答說：要信憑經中佛陀所說，唸佛必定往生凈土，信念佛必定消滅各種罪業，信念佛必定得到佛的護佑，信念佛臨終時必定得到佛來接引，信念佛往生凈土必定得到不退轉的果位，信念佛往生凈土必定不墮入三惡道。現在的人，相信持戒而不信念佛，相信供奉佛而不相信往生凈土，這都是自己失去最大的利益啊！所以想要到達西方極樂世界，一定要有深刻的信心。你看凈土中無量無邊的佛，都是當年具有正信的人。
祖師指歸西方
有人問：六祖慧能大師說，東方人造罪唸佛，求生西方；西方人造罪唸佛，求生哪個國家？
回答說：六祖只是用僧人和俗人，來比喻東方和西方，何曾說過沒有佛國？你沒看到《壇經》上說，在家修行的人能夠奉行佛法，就像東方人沒有罪過；出家修行的人不修持佛法，就像西方人有罪過。現在的人不深入研究古人的教誨，硬要胡說八道。古德說：如果有人誹謗凈土法門，不相信往生凈土，當受拔舌的苦報。為什麼後來的學人，反而宣揚邪魔外道的說法？既不能自己修行，又障礙他人修行，可悲啊！
李卓吾說：六祖破斥人唸佛求生西方，是恐怕人執著于外在的形象去求佛，而不能見到自己的本性啊。《金剛經》上所說的：『如果用外在的形色來看我，用聲音來求我，這個人就是在行邪道，不能見到如來。』就是這個意思。又說：『一切有為法，如夢幻泡影，如露水也像閃電，應該這樣來觀察。凡是所有相，都是虛妄的。』也是這個意思。
【English Translation】 English version: The Three Realms (Desire Realm, Form Realm, Formless Realm) are vast and boundless, and the Four Kinds of Birth (oviparous, viviparous, moisture-born, and metamorphic) are restless and disturbed. All are greedy for life and busily toiling, all follow karma and drift aimlessly. If it were not for the good fortune accumulated in previous lives, how could one encounter such a rare and auspicious cause? Strike the Dharma drum, open the gates of hell, and one should quickly escape. Encounter the boat of salvation to rescue beings drowning in the sea of suffering; how can one hesitate? May all follow the Buddha's teachings, wholeheartedly prostrate, and deeply believe and accept. Someone asks: Since you say to deeply believe and accept, what Dharma door should one believe and accept? The answer is: Believe in what the Buddha said in the scriptures, that reciting the Buddha's name will surely lead to rebirth in the Pure Land, believe that reciting the Buddha's name will surely extinguish all sins, believe that reciting the Buddha's name will surely receive the Buddha's protection, believe that reciting the Buddha's name at the end of life will surely be received by the Buddha, believe that reciting the Buddha's name and being reborn in the Pure Land will surely attain the state of non-retrogression, believe that reciting the Buddha's name and being reborn in the Pure Land will surely not fall into the three evil realms. Nowadays, people believe in upholding precepts but do not believe in reciting the Buddha's name, believe in worshipping the Buddha but do not believe in being reborn in the Pure Land; these are all losing their greatest benefit! Therefore, to reach the Western Pure Land, one must have deep faith. Look at the countless Buddhas in the Pure Land; all were people of true faith in their past lives.
Patriarch's Guidance to the West
Someone asks: The Sixth Patriarch (Huineng) said, 'Eastern people who commit sins recite the Buddha's name, seeking rebirth in the West; Western people who commit sins recite the Buddha's name, seeking rebirth in which country?'
The answer is: The Sixth Patriarch only used monks and laypeople to represent East and West; when did he say there was no Buddha-land? Didn't you see in the Platform Sutra that 'Lay practitioners who can practice the Dharma are like Eastern people without sins; monastic practitioners who do not cultivate the Dharma are like Western people with sins.' Nowadays, people do not deeply study the ancient teachings and insist on speaking nonsense. An ancient virtuous one said: 'If someone slanders the Pure Land Dharma door and does not believe in rebirth in the Pure Land, they will suffer the retribution of having their tongues pulled out.' Why do later students instead propagate demonic teachings? They cannot cultivate themselves and also obstruct others from cultivating; alas!
Li Zhuowu said: The Sixth Patriarch refuted people reciting the Buddha's name seeking rebirth in the West because he feared that people would cling to external forms to seek the Buddha and fail to see their own nature. As the Diamond Sutra says: 'If one sees me through form, or seeks me through sound, this person is practicing a heretical path and cannot see the Tathagata.' That is the meaning. It also says: 'All conditioned dharmas are like dreams, illusions, bubbles, and shadows; like dew and lightning; one should contemplate them thus. All forms are illusory.' That is also the meaning.
若不見自性。而但以音聲為我。執有相為佛。則亦奚止十萬八千里哉。六祖大師之破也。宜也。然茍見佛性矣。則我之音聲。與夫妄幻虛假之夢幻。泡影露電。又曷嘗一刻之不有哉。雖謂實有西方亦可也。
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。予嘗謂非鄙愚夫愚婦也。乃鄙文殊普賢馬鳴龍樹也。此等之人。非特自迷正道。反成謗法之業。
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。
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。遲疑險道者。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
【現代漢語翻譯】 現代漢語譯本：如果不能見到自己的本性，而只是把聲音當作『我』，執著于有形有相的事物當作佛，那和目標相差的何止十萬八千里呢？六祖大師的破斥是應該的。然而，如果見到了佛性，那麼我的聲音，以及那些虛妄不實的夢幻、水泡、影子、露水、閃電，又何曾有一刻不在呢？即使說西方極樂世界真實存在也是可以的。
天如和尚說：『常見現在的參禪者，不探究如來的究竟之義，不瞭解達摩的玄妙機鋒，空有高傲之心，習慣於狂妄自大。見到修習凈土法門的人，就嘲笑他們說：『他們學的是愚夫愚婦所做的事情，多麼鄙俗啊！』我曾經說過，（他們）不是鄙視愚夫愚婦，而是鄙視文殊（Manjusri，智慧的象徵）、普賢（Samantabhadra，大行愿的象徵）、馬鳴（Asvaghosa，佛教詩人）和龍樹（Nagarjuna，中觀學派創始人）。』這些人，不僅自己迷失了正道，反而造下了謗法的罪業。
靈芝法師說：『凡夫俗子，被業力和迷惑纏縛，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，發願求生凈土，一日稱念佛名，就能超越到那個國度，真可謂萬劫難逢，千生一遇。如果有人肯念阿彌陀佛（Amitabha Buddha，西方極樂世界的佛），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。』
孤山法師說：『求生凈土的人，是憑藉他力，阿彌陀佛發願攝受，釋迦牟尼佛（Sakyamuni Buddha，佛教創始人）勸導讚歎，諸佛護念，這三者都具備了。如果具有信心，往生極樂世界非常容易。如同渡過大海，已經得到了巨大的航船，還有好的嚮導，再加上順風，必定能夠快速到達彼岸。如果他們不肯登船，遲疑于危險的道路，那是誰的過錯呢？』
楊提刑說：『有佛釋迦牟尼，是大導師，指明清凈的凈土是安樂的國家，阿彌陀佛是凈土的導師。你們這些眾生，如果往生到那個國土，就沒有各種痛苦。不聞不知的人，固然可悲可憐。也有善士，發了三種心，卻不求往生凈土，尤其令人嘆息。一是說：『我應當超越佛和祖師，凈土不值得往生。』二是
【English Translation】 English version: If one does not see one's own nature, but only takes sound as 'I', clinging to forms and appearances as the Buddha, then the distance from the goal is more than a hundred and eight thousand miles! The Sixth Patriarch's refutation is appropriate. However, if one sees the Buddha-nature, then my sound, as well as those false and unreal dreams, bubbles, shadows, dew, and lightning, have they ever been absent for even a moment? Even saying that the Western Pure Land is real is acceptable.
Venerable Tianru said: 'It is often seen that present-day Chan practitioners do not investigate the Tathagata's (Tathagata, 'Thus Gone One', an epithet of the Buddha) ultimate meaning, nor understand Dharma's (Bodhidharma, founder of Chan Buddhism) profound mechanism. They are empty-bellied and arrogant, accustomed to being wild and presumptuous. When they see those who practice the Pure Land Dharma, they laugh at them, saying: 'They are learning what foolish men and women do, how vulgar!' I once said that they are not despising foolish men and women, but despising Manjusri (Manjusri, symbol of wisdom), Samantabhadra (Samantabhadra, symbol of great vows), Asvaghosa (Asvaghosa, Buddhist poet), and Nagarjuna (Nagarjuna, founder of the Madhyamaka school).』 These people not only lose their way on the right path but also create the karma of slandering the Dharma.
Dharma Master Lingzhi said: 'Ordinary beings, bound by karma and delusion, transmigrate in the five realms, enduring all kinds of suffering for hundreds of thousands of kalpas (kalpa, an aeon, a very long period of time). Suddenly hearing of the Pure Land Dharma, they vow to be reborn in the Pure Land. By reciting the Buddha's name for one day, they can transcend to that land. It can be said to be a rare opportunity in ten thousand kalpas, encountered once in a thousand lifetimes. If someone is willing to recite Amitabha Buddha (Amitabha Buddha, the Buddha of the Western Pure Land), they can surpass all good roots. Even if they can practice giving, upholding precepts, practicing meditation, and reciting scriptures, it is not as meritorious as reciting the Buddha's name.』
Dharma Master Gushan said: 'Those who seek rebirth in the Pure Land rely on other power, Amitabha Buddha vows to receive them, Sakyamuni Buddha (Sakyamuni Buddha, the founder of Buddhism) encourages and praises them, and all Buddhas protect and remember them. All three of these are complete. If one has faith, rebirth in the Pure Land is very easy. It is like crossing the great ocean, having obtained a huge ship, and also having a good guide, plus favorable winds, one will surely be able to quickly reach the other shore. If they are unwilling to board the ship, hesitating on the dangerous road, whose fault is it?』
Yang Tixing said: 'There is the Buddha Sakyamuni, who is a great guide, pointing out that the pure Pure Land is a land of peace and happiness, and Amitabha Buddha is the teacher of the Pure Land. If you sentient beings are reborn in that land, there will be no suffering. Those who do not hear or know are indeed pitiable and lamentable. There are also virtuous people who generate three kinds of minds but do not seek rebirth in the Pure Land, which is especially regrettable. The first is saying: 'I should surpass the Buddhas and Patriarchs, the Pure Land is not worth being reborn in.' The second is
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。至如龍樹。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。精進往生。謂不必生者。何其自慢哉。火車可滅。舟石不沈。現華報者。莫甚於張馗。十念而超勝處。入地獄者。莫速于雄俊。再蘇而證妙因。世人愆尤。未必若此。謂不能生者。何其自棄哉中峰祖師云。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。何如急早念彌陀。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。
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
【現代漢語翻譯】 現代漢語譯本： 問：處處都是凈土，不一定非要去西方極樂世界才能往生吧？又有人說：極樂世界是聖人的居所，我們這些凡夫俗子是無法往生的。要知道，菩薩行愿如海般無量，普賢菩薩都發愿要見阿彌陀佛；佛國雖然是空性的，維摩詰居士也常修凈土法門。十方如來，都用廣長舌相來讚歎凈土；十方菩薩，都有共同往生凈土的心願。請自己仔細衡量一下，你和這些聖賢相比如何？認為自己不能往生的人，是多麼地自欺欺人啊！再比如龍樹菩薩，他是祖師級別的人物，《楞伽經》中有關於他將弘揚凈土的預言；天親菩薩，是教理宗師，《無量壽經論》中有他發願求生凈土的偈頌。慈恩大師在《阿彌陀經通贊》中，首先稱讚凈土的十種殊勝之處；智者大師分析義理，在《十疑論》中明確辨析了十種疑慮。他們都是上等的賢哲，精進修行以求往生凈土。認為不一定非要去西方極樂世界才能往生的人，是多麼地自高自大啊！猛烈的火焰可以被熄滅，沉重的石頭不會沉沒。現世遭受惡報的，沒有比張馗（鍾馗）更嚴重的了；臨終十念就能超凡脫俗，墮入地獄的，沒有比雄俊更快的了。雄俊死後復生，從而證得了微妙的因果。世人的罪過，未必像他們那樣深重。認為自己不能往生的人，是多麼地自暴自棄啊！中峰祖師說：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，大多都迷失了方向。從這臭皮囊里探出頭來，長養無明，最終病入膏肓。一旦三寸氣斷，就化作寒冷的灰燼，埋在地下。在五道中不停地輪迴，百劫千生都要遭受悽慘的痛苦。各位仁者，不如趕快念阿彌陀佛，捨棄這娑婆世界的苦。西方極樂世界樂啊，西方極樂世界的快樂，誰能體會得到？那裡的民眾和國土都非常殊勝，沒有寒冷暑熱，也沒有三惡道。從蓮花中化生出來，時常聽聞佛法之音和天樂。琉璃地面晶瑩剔透，沒有一絲塵埃，金銀珠寶建造成樓閣。化衣化食，自然豐榮，壽命無量，難以估量。各位仁者，不如及早念阿彌陀佛，求取那西方極樂世界的快樂！ 古音禪師說：一句阿彌陀佛，是宗門中的重要公案。譬如騎馬拄著枴杖，把穩了一生的道路。無論是哪種身份的人，持念阿彌陀佛都有相應的效驗。現世
【English Translation】 English version: Question: Everywhere is a pure land, so is it not necessary to be reborn in the Western Pure Land? Some say: The Land of Ultimate Bliss is the abode of saints, and we ordinary people cannot be reborn there. Know that the vows of Bodhisattvas are as boundless as the sea, and Samantabhadra (普賢, Universal Worthy) Bodhisattva vows to see Amitabha (彌陀, Immeasurable Light) Buddha; although the Buddha-land is empty, Vimalakirti (維摩, Stainless name) often cultivates the Pure Land practice. The Tathagatas (如來, Thus Come One) of the ten directions all praise the Pure Land with their broad and long tongues; the Bodhisattvas of the ten directions all have the same aspiration to be reborn in the Pure Land. Please carefully consider how you compare to these saints and sages. Those who think they cannot be reborn are deceiving themselves! Furthermore, Nagarjuna (龍樹, Dragon Tree) Bodhisattva is a patriarch, and the Lankavatara Sutra has a prophecy about him propagating the Pure Land; Vasubandhu (天親, Heavenly Kin) Bodhisattva is a master of doctrine, and his Treatise on Rebirth contains verses expressing his desire to be reborn in the Pure Land. Master Ci'en (慈恩, Kindness and Grace) in his Commentary on the Amitabha Sutra, first praises the ten superiorities of the Pure Land; Master Zhiyi (智者, Wise One) analyzes the principles and clearly distinguishes the ten doubts in his Ten Doubts about Pure Land. They are all superior sages who diligently cultivate to be reborn in the Pure Land. Those who think it is not necessary to be reborn in the Western Pure Land are so arrogant! Fierce flames can be extinguished, and heavy stones do not sink. Among those who suffer retribution in this life, none is worse than Zhang Kui (張馗, Zhong Kui); with ten recitations at the time of death, one can transcend the ordinary, and none falls into hell faster than Xiong Jun (雄俊, Heroic and Handsome). Xiong Jun was reborn after death, thereby realizing the subtle cause and effect. The sins of ordinary people are probably not as serious as theirs. Those who think they cannot be reborn are so self-deprecating! Master Zhongfeng (中峰, Middle Peak) said: Saha (娑婆, Endurance) world is suffering, Saha world is suffering, who can count the sufferings of the Saha world? People turn suffering into pleasure, willingly dwell in it, and mostly lose their way. Peeking out from this stinking skin bag, they nourish ignorance, and eventually the disease becomes incurable. Once the last breath is gone, they turn into cold ashes and are buried underground. They revolve endlessly in the five realms, and suffer miserable pain for hundreds of thousands of kalpas (劫, eon). All of you, why not quickly recite Amitabha Buddha, and abandon the suffering of this Saha world. The Western Pure Land is joyful, the Western Pure Land is joyful, who can realize the joy of the Western Pure Land? The people and the land are all extraordinary, without cold or heat, and without the three evil paths. Born from a lotus flower, they constantly hear the sound of the Dharma and heavenly music. The crystal clear lapis lazuli ground is without a trace of dust, and gold, silver, and jewels form pavilions. Transformed clothing and food are naturally abundant, and life is immeasurable and difficult to estimate. All of you, why not recite Amitabha Buddha early and seek the joy of the Western Pure Land! Zen Master Guyin (古音, Ancient Sound) said: The single phrase 'Amitabha Buddha' is an important koan (公案, public case) in the Zen school. It is like riding a horse with a staff, firmly grasping the path of life. People of all identities, holding the name of Amitabha Buddha, will have corresponding effects. In this life
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。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。
予年七十一 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 多卻阿彌陀 達又怎麼生 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
百丈智海禪師。是江西馬祖的子。天下叢林。依他建立。天下清規。依他舉行。看他為病僧唸誦之規云。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。又看他津送亡僧。唸誦迴向。伏願
【現代漢語翻譯】 現代漢語譯本 長福消災，報滿永除罪難。若有人立刻實踐並堅持，沒有不隨心如願的。慶幸生在中土為人，就像上寶山走了一遍。千萬不要空手而回，所要做的事情應該儘快辦理。閻王不看重金銀珠寶，只看重《彌陀經》一卷。一生的富貴如同雲煙，百年的光陰如同閃電。知音之人千萬不要遲疑，趕緊做出轉變。佛是苦海中的舟船，勸你早日渡到彼岸。行走、站立、坐臥之中，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。當念之時認得唸佛之人，『彌陀』與我同時顯現。便進入唸佛三昧（Samadhi，專注狀態），親自證悟極樂世界的內院。蓮花胎中標記姓名，積累極大功德的人自然能見到。親自見到『彌陀』授記，便與菩薩為伴。直到無上菩提（Anuttara-samyak-sambodhi，無上正等正覺），永遠隨心自在。依照這條道路歸來，決定成佛不會缺少。
白居易讚頌說：
『我今年七十一歲，不再從事吟詩作賦，看經書費眼力，做善事又怕奔波。用什麼來安度身心呢？一聲「阿彌陀佛（Amitabha）」。行走也念「阿彌陀佛」，坐著也念「阿彌陀佛」，縱然忙得像箭一樣，也不離開「阿彌陀佛」。通達的人或許會笑我，多唸了「阿彌陀佛」。通達又怎麼樣呢？不通達又如何呢？普遍勸告法界眾生，一同唸誦「阿彌陀佛」。想要脫離輪迴的苦海，必須唸誦「阿彌陀佛」。』
百丈智海禪師，是江西馬祖的弟子。天下的叢林，依他建立。天下的清規，依他舉行。看他為生病的僧人唸誦的規矩說：集合大眾同聲，舉揚一首偈頌，稱讚『阿彌陀佛』。再同聲稱念『南無阿彌陀佛（Namo Amitabha）』，或者百聲或者千聲，迴向祈願說：諸種因緣沒有了結，早日獲得輕安。大限難以逃脫，直接登上安養（Sukhavati，極樂世界）。又看他送別去世的僧人，唸誦迴向，祈願
【English Translation】 English version Attain lasting blessings and eliminate disasters, repaying fully and forever removing the calamities of sin. If one immediately practices and persists, there is nothing that will not be fulfilled according to their heart's desire. Fortunate to be born as a human in the central land, it is like ascending a mountain of treasures once. By no means should you return empty-handed; what needs to be done should be handled as soon as possible. King Yama does not value gold and jewels, but only values one volume of the 『Amitabha Sutra』. A lifetime of wealth and honor is like clouds, and a hundred years of time is like lightning. Those who understand should not delay, but quickly make a transformation. The Buddha is the boat in the sea of suffering, I urge you to cross to the other shore early. In walking, standing, sitting, and lying down, do not interrupt the phrase 『Amitabha』. You must believe that deep causes lead to deep effects, until you recite naturally without intentional effort. If you can keep every thought from being empty, you will surely be able to recite into one continuous piece. When the thought arises, recognize the one who is reciting the Buddha, 『Amitabha』 and I appear simultaneously. Then enter the Samadhi (Samadhi, concentration state) of Buddha-recitation, and personally realize the inner courtyard of the Land of Ultimate Bliss (Sukhavati). The lotus womb marks the name, and those who accumulate great merit will naturally see it. Personally see 『Amitabha』 bestow the prediction of Buddhahood, and become companions with the Bodhisattvas. Until Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi, unsurpassed complete enlightenment), forever free and unfettered. Relying on this path to return, you will definitely become a Buddha without lacking anything.
Bai Juyi praised and said:
『I am seventy-one years old this year, and no longer engage in composing poetry. Reading scriptures strains my eyes, and doing good deeds I fear running around. What can I use to pass the time peacefully? One utterance of 『Amitabha (Amitabha)』. Walking, I also recite 『Amitabha』, sitting, I also recite 『Amitabha』, even if I am as busy as an arrow, I do not leave 『Amitabha』. Those who are enlightened may laugh at me, for reciting 『Amitabha』 too much. What is the point of being enlightened? What if one is not enlightened? I universally advise all beings in the Dharma realm to recite 『Amitabha』 together. If you want to escape the suffering of Samsara, you must recite 『Amitabha』.』
Chan Master Baizhang Zhihai was a disciple of Mazu of Jiangxi. The monasteries of the world were established based on him. The monastic rules of the world were carried out based on him. Looking at his rules for reciting for sick monks, it says: Gather the assembly to recite a verse in unison, praising 『Amitabha Buddha』. Then recite 『Namo Amitabha (Namo Amitabha)』 in unison, either a hundred times or a thousand times, dedicating the merit and praying: May the various conditions that have not yet ended, quickly attain ease and peace. The limit of life is difficult to escape, directly ascend to Sukhavati (Sukhavati, the Pure Land of Ultimate Bliss). Also, looking at his sending off of deceased monks, reciting and dedicating the merit, praying
云。神超凈域。業謝塵勞。蓮開上品之華。佛受一生之記。至於茶毗之際。但令維那引聲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。唱畢復回向云云。以上稱揚十念。資助往生。非凈土之指歸乎。自百丈來。凡津送亡僧。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矣。
慈照宗主云。有行無愿。其行必孤。有愿無行。其愿必虛。夫愿者樂也。欲也。欲生西方凈土。樂見阿彌陀佛。必須發愿。方得往生。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。答。作福無愿。無所標立。愿為道御。能有所成。如佛所說。若人聞說生天之樂。心當愿樂。修生天福。命終之後。各生其中。此皆願力之所致也。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。唯此愿王不相舍離。於一切時。引導其前。一剎那中。即得往生極樂世界。故云。法門
【現代漢語翻譯】 現代漢語譯本：云：神識超脫清凈的境界，業障消除塵世的勞苦，在西方極樂世界的蓮花中，上品往生，蒙佛授記。在茶毗（火葬）的時候，只要維那（寺院中負責法器和唱誦的僧人）引聲高唱『南無西方極樂世界大慈大悲阿彌陀佛（皈依西方極樂世界大慈大悲的阿彌陀佛）』，這樣唱十聲，大眾也跟著唱和十聲，總稱為『十念』。唱完后還要回向等等。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，凡是為去世的僧人送行，都依照這個方法。那麼，所謂融合五家宗派，普天下的禪宗僧人，沒有一個不歸向凈土的了。
慈照宗主說：『有修行而沒有發願，他的修行必定孤單；有願望而沒有修行，他的願望必定虛妄。』愿就是喜好，就是 desire。想要往生西方凈土，樂意見到阿彌陀佛（西方極樂世界的教主），必須發愿，才能得以往生。《華嚴經》說：『不發廣大誓願，會被魔所控制。』一切佛事，都是從大愿開始的。想要成就無上菩提，所以必須得到愿波羅蜜（通過願力到達彼岸）。所以普賢菩薩有廣闊無邊的愿海，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，才成就菩提的。
《智度論》第八卷問道：『諸位菩薩行業清凈，自然得到殊勝的果報，為什麼一定要立下誓願，然後才能得到呢？』回答說：『作福而沒有愿，就沒有目標。愿是道的引導，能夠有所成就。』如佛所說：『如果有人聽聞生天的快樂，心中應當 desire 快樂，修習生天的福報，命終之後，各自往生到天界。』這都是願力的作用。《華嚴行愿品》說：『這個人臨命終時，最後的一剎那，一切諸根全部散壞，一切親屬全部舍離，一切威勢全部退失，乃至象馬車乘，珍寶伏藏，像這樣的一切都不能再相隨。只有這愿王不相舍離，在一切時，引導在他的前面，在一剎那中，就能往生極樂世界。』所以說，法門。
【English Translation】 English version: It is said that the spirit transcends the pure realm, karmic obstacles are cleared from worldly toil, and in the lotus flower of the Western Pure Land, one is reborn in the highest grade, receiving the Buddha's prediction of future Buddhahood. At the time of cremation (cremation), the chant leader (the monk in charge of instruments and chanting in the temple) should lead the chanting of 'Namo Amitabha Buddha of the Western Pure Land of Great Compassion (Homage to Amitabha Buddha of Great Compassion in the Western Pure Land),' chanting it ten times, with the congregation chanting in response ten times, collectively called the 'Ten Recitations.' After chanting, there should also be a dedication of merit, and so on. Praising the merit of the Ten Recitations to assist rebirth, is this not the ultimate goal of the Pure Land school?
Master Cizhao said, 'If there is practice without vows, the practice will surely be solitary; if there are vows without practice, the vows will surely be empty.' Vow is desire, is wanting. If you want to be reborn in the Western Pure Land and joyfully see Amitabha Buddha (the leader of the Western Pure Land), you must make vows in order to be reborn there. The Avatamsaka Sutra says, 'If one does not make great vows, one will be controlled by demons.' All Buddhist activities begin with great vows. To achieve unsurpassed Bodhi, one must attain the Paramita of Vows (reaching the other shore through the power of vows). Therefore, Samantabhadra Bodhisattva has a vast and boundless ocean of vows, and Amitabha Buddha has forty-eight great vows. From this, it can be known that all Buddhas of the ten directions and ancient sages achieved Bodhi through the power of vows.
The eighth volume of the Mahaprajnaparamita Sastra asks, 'The practices of all Bodhisattvas are pure, and they naturally receive excellent rewards. Why is it necessary to make vows and then receive them?' The answer is, 'Making merit without vows has no target. Vows are the guide of the path and can accomplish something.' As the Buddha said, 'If someone hears of the joy of being born in the heavens, they should desire that joy and cultivate the merit of being born in the heavens. After death, they will each be born in those heavens.' This is all due to the power of vows. The Chapter on Practices and Vows of the Avatamsaka Sutra says, 'When this person is about to die, at the last moment, all faculties will be destroyed, all relatives will be abandoned, all power and influence will be lost, and even elephants, horses, carriages, treasures, and hidden wealth will no longer accompany them. Only this King of Vows will not abandon them, guiding them at all times, and in an instant, they will be reborn in the Pure Land of Ultimate Bliss.' Therefore, it is said, the Dharma gate.
廣大。無愿不從。
備觀今時信心歸投佛會者。或為病苦而發心。或為報親而舉意。或為保扶家宅。或為怖罪持齋。雖有信心。而無行愿。雖云唸佛。不達本根。凡修善緣。皆爲了還心願。罕有為自己生死。發願唸佛。求生凈土者。往往香燭道場。祝願迴向之辭。皆是表獻神明。消災延壽而已。故與經懺本意相違。臨終所以不得往生。由無行愿故也。
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。殊不知佛祖興慈運悲。何嘗教人如此。皆是邪師過謬。錯將罰咒。以為發願。何惑之甚哉。予嘗愍念。勸令同發正愿。求生凈土。愿同作佛。若彼妄認四大為我身。六塵為實有。未嘗暫省回光。齋戒唸佛。從生至老。唯憂家緣不辦。財不稱心。雖曰積善奉佛。禮拜燒香。只願富貴榮華。長生不死。才做此小好事。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。盡屬愚癡。今日有緣。得逢佛法。當須究本。愿舍娑婆。愿生凈土。亦如久客在於他鄉。今日思欲歸於故里。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
【現代漢語翻譯】 現代漢語譯本： 廣大，沒有（什麼）願望不能滿足。（廣大：指佛的願力廣大）
觀察現在那些有信心歸投佛門的人，有的是因為生病痛苦而發心，有的是爲了報答父母的恩情而立意，有的是爲了保佑家宅平安，有的是因為害怕罪過而持齋。雖然有信心，卻沒有實際的行動和願望；雖然口頭上唸佛，卻不明白根本的道理。所有修行的善緣，都是爲了實現自己的心願。很少有人爲了自己的生死，發願唸佛，求生西方極樂凈土。往往在香燭道場中，祝願迴向的言辭，都是用來獻給神明，祈求消災延壽而已。所以與誦經懺悔的本意相違背，臨終時不能往生，就是因為沒有實際的行動和願望。
又有一些愚癡的人，投身佛門受戒，竟然在三寶（三寶：指佛、法、僧）面前，焚香發誓說：『我如果破戒，甘願遭受惡病纏身，永遠墮入地獄。』或者說：『左眼流血，右眼流膿。』自己認可，自己甘願，自己發願受報。殊不知佛祖發揚慈悲，從來沒有教人這樣做。這都是邪師的錯誤，錯誤地把懲罰的咒語，當作發願。迷惑到這種程度，真是太可悲了！我曾經憐憫他們，勸他們共同發起正確的願望，求生西方極樂凈土，願望一同成佛。如果他們錯誤地認為四大（四大：指地、水、火、風）是我的身體，六塵（六塵：指色、聲、香、味、觸、法）是真實存在的，從來沒有反省覺悟。齋戒唸佛，從生到老，只擔心家裡的事情辦不好，錢財不合心意。雖然說積累善行，信奉佛，禮拜燒香，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，子孫顯貴，牛馬繁殖。稍微有一點不如意，便抱怨佛不保佑。每天都希望錢財喜事增加，才說天龍（天龍：佛教護法神）有感應。如此貪婪謀求，完全是愚癡。今天有緣，能夠遇到佛法，應當探究根本，愿捨棄娑婆世界（娑婆世界：指充滿煩惱和痛苦的現實世界），愿生西方極樂凈土，就像長期客居在異鄉，今天想要回到故鄉一樣。不見懺悔文中說：『愿我臨命終時，消除一切諸障礙，面見阿彌陀佛（阿彌陀佛：西方極樂世界的佛）。』
【English Translation】 English version: Vast and expansive, no wish is left unfulfilled. (Vast: refers to the vast power of the Buddha's vows)
Observing those who nowadays have faith and turn to the Buddha's assembly, some are inspired by the suffering of illness, others intend to repay the kindness of their parents, some seek to protect their homes, and others observe precepts out of fear of sin. Although they have faith, they lack actual practice and vows; although they verbally recite the Buddha's name, they do not understand the fundamental principle. All the good deeds they cultivate are for the sake of fulfilling their own wishes. Few people, for the sake of their own life and death, make vows to recite the Buddha's name and seek rebirth in the Pure Land. Often, in incense and ceremonial gatherings, the words of blessing and dedication are used to offer to the deities, praying for the elimination of disasters and the prolongation of life. Therefore, it contradicts the original intention of reciting scriptures and repentance, and one cannot be reborn in the Pure Land at the time of death because of the lack of actual practice and vows.
Furthermore, there are some foolish people who, upon joining the Buddhist order and receiving precepts, actually burn incense and make vows before the Three Jewels (Three Jewels: Buddha, Dharma, Sangha), saying: 'If I break the precepts, may I willingly suffer from severe illness and fall into hell forever.' Or they say: 'May my left eye bleed and my right eye discharge pus.' They acknowledge it themselves, willingly accept it, and vow to receive retribution. Little do they know that the Buddha promotes compassion and never taught people to do this. These are all the errors of evil teachers, mistakenly taking punitive curses as vows. How bewildering it is! I once pitied them and advised them to jointly make correct vows, seeking rebirth in the Pure Land, vowing to become Buddhas together. If they mistakenly believe that the Four Great Elements (Four Great Elements: earth, water, fire, wind) are my body and the Six Dusts (Six Dusts: form, sound, smell, taste, touch, dharma) are real, they have never reflected and awakened. They observe precepts, abstain from meat, and recite the Buddha's name from birth to old age, only worrying about not managing their family affairs well and not being satisfied with their wealth. Although they say they accumulate good deeds, worship the Buddha, and burn incense, they only hope for wealth, glory, 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 is doubled, their descendants are prominent, and their cattle and horses multiply. As soon as something goes wrong, they complain that the Buddha does not protect them. Only when their wealth and joy increase daily do they say that the dragons (Dragons: Buddhist Dharma protectors) are responding. Such greedy pursuits are entirely foolish. Today, having the opportunity to encounter the Buddha's teachings, one should investigate the root, vowing to abandon the Saha World (Saha World: the world of suffering and afflictions) and vowing to be reborn in the Pure Land, just like a long-term guest in a foreign land who today wants to return to his hometown. Do you not see in the repentance text: 'May I, when approaching the end of my life, eliminate all obstacles and see Amitabha Buddha (Amitabha Buddha: the Buddha of the Western Pure Land) face to face?'
陀。即得往生安樂剎。是也。
慈照宗主偈曰。
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 唯得人天福 福盡受輪迴 展轉難出離 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 迴向生樂國 釋迦金口說 彌陀親攝受 諸佛皆護念 諸天善護持 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 劫要來後世 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 能滅貪嗔病 能為大醫王 能為大寶藏 利濟一切人 能為大法王 覆護一切眾 將為是凡夫 不得生凈土 且自持齋戒 後世愿為人 展轉更修行 方可生彼國 多見修行
【現代漢語翻譯】 現代漢語譯本 唸誦『阿彌陀』（Amitabha，梵語，意為無量光或無量壽）的名號，就能往生到安樂剎（Sukhavati，又稱極樂世界，阿彌陀佛的凈土）。就是這個道理。
慈照宗主（Cizhao Zongzhu，人名，可能是位佛教領袖）的偈語說：
『萬法從心生，萬法從心滅，我佛大沙門（釋迦牟尼佛的尊稱）常作如是說。持戒若無信愿，唯得人天福報，福盡仍受輪迴，輾轉難以出離。看經若無慧眼，不識佛之深意，後世雖得聰明，亂心亦難出離。不如唸佛好，迴向往生樂國，釋迦（Sakyamuni，釋迦牟尼佛的簡稱）金口說，彌陀（Amitabha，阿彌陀佛的簡稱）親攝受，諸佛皆護念，諸天善護持。 譬如貧家女，腹孕轉輪王（Chakravarti，擁有統治世界的理想君主） ，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。 劫要來後世，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（Tathagatagarbha，如來所擁有的智慧和功德的內在潛力），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，能滅貪嗔病，能為大醫王，能為大寶藏，利濟一切人，能為大法王，覆護一切眾，將為是凡夫，不得生凈土，且自持齋戒，後世愿為人，展轉更修行，方可生彼國，多見修行』
【English Translation】 English version Reciting the name of 'Amitabha' (Sanskrit, meaning immeasurable light or immeasurable life) will lead to rebirth in Sukhavati (also known as the Pure Land of Ultimate Bliss, the Pure Land of Amitabha Buddha). That is the principle.
A verse by Cizhao Zongzhu (a name, possibly a Buddhist leader) says:
'All dharmas arise from the mind, all dharmas cease from the mind. My Buddha, the great Shramana (a respectful term for Sakyamuni Buddha), always speaks thus. Holding precepts without faith and vows only gains human and heavenly blessings. When the blessings are exhausted, one still undergoes reincarnation, making it difficult to escape. Reading scriptures without the eye of wisdom does not recognize the Buddha's profound meaning. Although one may gain intelligence in future lives, a disturbed mind still makes it difficult to escape. It is better to recite the Buddha's name, dedicating the merit to be reborn in the Land of Bliss. Sakyamuni (short for Sakyamuni Buddha) speaks with a golden mouth, Amitabha (short for Amitabha Buddha) personally receives and embraces, all Buddhas protect and remember, and all devas kindly support. It is like a poor woman who is pregnant with a Chakravarti (an ideal monarch who possesses universal rule). The devas always love and protect her, but the poor woman does not know that she has a noble child in her womb. The intention of this person who recites the Buddha's name is also like this. Remembering the Buddha and constantly reciting the Buddha's name, one will soon become a Buddha. All Buddhas protect and support, but the person does not know that they will be born in the Pure Land. After a kalpa (an extremely long period of time), they want to be reborn among humans in the next life. It is like a poor family whose land has hidden treasures. The treasure spirit always guards and protects it, not allowing it to be lost. The poor person does not know that there are treasures in their home, and they work as laborers every day, seeking clothing and food to support themselves. The intention of this person who recites the Buddha's name is also like this. They do not know that the person who recites the Buddha's name possesses the Tathagatagarbha (the inherent potential for wisdom and merit possessed by the Tathagata), and they say that they have no share in it, wanting to be reborn among humans instead. It is like a sick person who has a true and wonderful medicine but does not know its properties and cannot cure their own illness. They suffer immeasurable pain by their bedside every day. The intention of this person who recites the Buddha's name is also like this. They do not know that the mind that recites the Buddha's name can extinguish the illness of greed, anger, and delusion. It can be a great physician king, a great treasure trove, benefiting all people. It can be a great Dharma king, covering and protecting all beings, but they consider themselves ordinary people who cannot be born in the Pure Land. They simply maintain abstinence and precepts, wishing to be human in the next life, practicing further and further before they can be born in that land. Such practitioners are often seen.'
人 常作如是說 不稱彌陀愿 不念凈土經 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 勸汝修行人 信我如來說 佛無不實語 因風吹於火 用力不消多 幸有唸佛心 回愿超三界
或問永明壽禪師曰。但見性悟道。便超生死。何用繫念彼佛。求生他方。
答。真修行人。應自審察。如人飲水。冷暖自知。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。豈肯誤人自誤。況大雄讚歎。金口丁寧。希從昔賢。蓋稟佛敕。定不謬誤世。四料揀云。有禪無凈土。十人九錯路。陰境若現前。瞥爾隨他去。無禪有凈土。萬修萬人去。但得見彌陀。何愁不問悟。有禪有凈土。猶如戴角虎。現世為人師。來生作佛祖。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。
長蘆賾禪師勸人曰。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
【現代漢語翻譯】 現代漢語譯本 人常常這樣說： 不符合阿彌陀佛（Amitabha）的願力，不念誦凈土經典，邪見矇蔽內心， 最終難以脫離輪迴。這不是他人造成的障礙，都是自己內心的障礙。 今生不能往生凈土，一錯過就是百般錯過。勸告各位修行人， 相信我，如來（Tathagata）所說的話。佛沒有不真實的言語。 如同風吹火，用力不多就能燃起。慶幸有唸佛的心， 迴向發願，超越三界。
有人問永明延壽禪師（Yongming Yanshou）說：『只要見性悟道，就能超越生死，為何還要繫念阿彌陀佛（Amitabha），求生西方極樂世界？』
禪師回答說：『真正的修行人，應該自我審察。如同人飲水，冷暖自知。各位仁者，應當觀察自己的修行和理解，是否真正見性悟道，受到如來（Tathagata）的印可，繼承祖師的地位，能像馬鳴菩薩（Ashvaghosa）和龍樹菩薩（Nagarjuna）那樣嗎？是否得到無礙的辯才，證得法華三昧（Lotus Samadhi），能像天臺智者大師（Zhiyi）那樣嗎？是否宗門和教理都通達，修行和理解兼顧，能像忠國師（Zhong Guoshi）那樣嗎？』這些大德，都明白地留下教誨，深深勸導往生凈土。這是自利利他，怎麼會誤人自誤呢？何況釋迦牟尼佛（Sakyamuni）讚歎，金口叮嚀。傚法古代賢人，是稟承佛的教敕，一定不會謬誤世人。《四料簡》說：『有禪無凈土，十人九錯路，陰境若現前，瞥爾隨他去。無禪有凈土，萬修萬人去，但得見彌陀，何愁不開悟。有禪有凈土，猶如戴角虎，現世為人師，來生作佛祖。無禪無凈土，鐵床並銅柱，萬劫與千生，沒個人依怙。』既然不明白佛理，又不願往生凈土，永劫沉淪，如何能脫離？各位仁者，想要超越生死，迅速證得菩提（Bodhi），對於這四種情況，選擇好的去實行。
長蘆賾禪師（Changlu Ze）勸人說：『經中說：彼國（極樂世界）的眾生，沒有各種痛苦，只有各種快樂，所以叫做極樂。現在用娑婆世界（Sahā world）來對比，這裡是血肉之軀……』
【English Translation】 English version People often say: 'Not according with the vows of Amitabha (Amitabha), not reciting the Pure Land scriptures, with wrong views obscuring the mind, Ultimately, it is difficult to escape the cycle of rebirth. This is not an obstacle caused by others, but an obstacle of one's own mind. If one cannot be reborn in this life, one mistake leads to a hundred mistakes. I advise you, practitioners, Believe in what I, the Tathagata (Tathagata), say. The Buddha has no untrue words. Like wind blowing on fire, it doesn't take much effort to ignite. Fortunately, there is the mind of mindfulness of the Buddha, Dedicate the vows to transcend the Three Realms.'
Someone asked Zen Master Yongming Yanshou (Yongming Yanshou): 'If one sees one's nature and attains enlightenment, one transcends birth and death. Why should one be mindful of Amitabha (Amitabha) and seek rebirth in the Western Pure Land?'
The Zen Master replied: 'True practitioners should examine themselves. Like a person drinking water, one knows whether it is cold or warm. All of you, observe your own practice and understanding. Have you truly seen your nature and attained enlightenment, received the prediction of the Tathagata (Tathagata), and inherited the position of the Patriarch, like Ashvaghosa (Ashvaghosa) and Nagarjuna (Nagarjuna)? Have you obtained unobstructed eloquence and attained the Lotus Samadhi (Lotus Samadhi), like Zhiyi (Zhiyi), the Great Master of Tiantai? Are you versed in both the teachings and the practice, like Zhong Guoshi (Zhong Guoshi)?' These great virtuous ones have all clearly left teachings, deeply exhorting rebirth in the Pure Land. This is for the benefit of oneself and others. How could they mislead themselves and others? Moreover, Sakyamuni Buddha (Sakyamuni) praised and earnestly exhorted. Following the ancient sages is obeying the Buddha's command and will certainly not mislead the world. The 'Four Alternatives' say: 'With Chan but without Pure Land, nine out of ten go astray. If the realm of the skandhas appears, in an instant, one follows it away. Without Chan but with Pure Land, ten thousand practice, ten thousand go. If one sees Amitabha, why worry about not attaining enlightenment? With Chan and with Pure Land, it is like a tiger with horns. In this life, one is a teacher of people; in the next life, one becomes a Buddha ancestor. Without Chan and without Pure Land, it is a bed of iron and a pillar of copper. For ten thousand kalpas and a thousand lives, there is no one to rely on.' Since one does not understand the Buddha's teachings and is unwilling to be reborn in the Pure Land, 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 (Bodhi), choose the good one from these four situations and practice it.'
Zen Master Changlu Ze (Changlu Ze) advised people, saying: 'The sutra says: The beings in that country (the Pure Land) have no suffering, but only enjoy all kinds of happiness, therefore it is called the Land of Ultimate Bliss. Now, comparing it with the Sahā world (Sahā world), this is a body of flesh and blood...'
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。此則困苦飢寒。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。花敷四色。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。魔外絕縱。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。境緣回別。而樂邦之勝。其數無窮。是以了義大乘。無不指歸凈土。前賢后聖。自他皆愿往生。嗚呼。人無遠慮。必有近憂。一失人身。萬劫難復。故率大海眾。各念阿彌陀佛。迴向同緣。愿生彼國。操船順水。既加櫓棹。則十萬程途。不勞自至也。
元祐四年冬。宗賾夜夢一
【現代漢語翻譯】 現代漢語譯本： 我們的身體，有生就有痛苦。而他們（指極樂世界的人）是蓮花化生，沒有出生的痛苦。我們這裡有四季更替，衰老一天天逼近，而他們那裡沒有寒暑變化，沒有衰老的痛苦。我們這裡四大不調，經常生病，而他們那裡是化生之體，香潔無比，沒有疾病的痛苦。我們這裡活到七十歲的人都很少，生命無常迅速，而他們那裡壽命無量，沒有死亡的痛苦。我們這裡有親情愛戀，有愛就必定有分離，他們那裡沒有父母妻子，沒有愛別離的痛苦。我們這裡有仇敵冤家，有冤就必定相會，他們那裡都是上善之人聚會，沒有怨憎相會的痛苦。我們這裡困苦飢寒，貪求永遠無法滿足，他們那裡衣食珍寶，自然受用現成。我們這裡或許是醜陋的形骸，身體有很多缺陷，他們那裡是端正莊嚴的相貌，身體有光明。我們這裡輪轉生死，他們那裡永遠證得無生。我們這裡是丘陵坑洼，荊棘叢生，土石山巒，充滿污穢，他們那裡黃金為地，寶樹參天，樓閣用七寶建成，花朵綻放四色光彩。我們這裡釋迦摩尼佛（Sakyamuni Buddha）涅槃已久，彌勒佛（Maitreya Buddha）龍華三會尚未到來，他們那裡阿彌陀佛（Amitabha Buddha）現在正在說法。我們這裡觀音菩薩（Avalokitesvara）和大勢至菩薩（Mahasthamaprapta），只是徒然仰慕他們的嘉名，他們那裡能與這兩位大菩薩親近，成為殊勝的朋友。我們這裡群魔外道，惱亂真正的修行，他們那裡佛法教化統一，魔外勢力絕跡。我們這裡有妖艷的女子，迷惑修行之人，他們那裡正報清凈，實際上沒有女人。我們這裡有惡獸魑魅，交相鼓動邪惡的聲音，他們那裡水鳥樹林，都在宣揚微妙的佛法。兩土比較，環境和因緣迥然不同，而極樂世界的殊勝，數也數不清。因此，了義大乘佛法，沒有不指向歸宿凈土的。前代的賢人和後代的聖人，自己和他人，都發愿往生極樂世界。唉！人沒有長遠的考慮，必定有眼前的憂患，一旦失去人身，萬劫都難以恢復。所以帶領大眾，各自唸誦阿彌陀佛（Amitabha Buddha）的名號，迴向共同的因緣，愿生到極樂世界。如同操船順水，如果再加上櫓和棹，那麼十萬里的路程，也不用自己費力就能到達啊！ 元祐四年冬天，宗賾夜裡夢見。
【English Translation】 English version: Our physical bodies are subject to suffering from birth. They (referring to the people in Sukhavati, the Pure Land) are born from lotuses, free from the suffering of birth. Here, we have the changing seasons, and aging encroaches upon us daily, while there, there are no changes in cold or heat, free from the suffering of old age. Here, the four elements are difficult to harmonize, and we often suffer from illnesses, while there, their transformed bodies are fragrant and pure, free from the suffering of disease. Here, those who live to seventy are rare, and life is impermanent and swift, while there, their lifespans are immeasurable, free from the suffering of death. Here, we have affection and love for relatives, and separation is inevitable, while there, there are no parents, wives, or children, free from the suffering of separation from loved ones. Here, we have enemies and adversaries, and encounters are inevitable, while there, all are assemblies of the most virtuous, free from the suffering of encountering those we hate. Here, we suffer from poverty, hunger, and insatiable desires, while there, clothing, food, and treasures are readily available for enjoyment. Here, we may have ugly forms with many defects, while there, they have dignified and beautiful appearances with radiant bodies. Here, we revolve in the cycle of birth and death, while there, they eternally attain non-birth. Here, we have hills, valleys, thorns, and brambles forming forests, with mountains of earth and stone, filled with filth and impurity, while there, the ground is made of gold, with jeweled trees reaching the sky, pavilions adorned with seven treasures, and flowers blooming in four colors. Here, Sakyamuni Buddha (Sakyamuni Buddha) has already passed away, and Maitreya Buddha's (Maitreya Buddha) Dragon Flower Assembly has not yet arrived, while there, Amitabha Buddha (Amitabha Buddha) is currently expounding the Dharma. Here, Avalokitesvara (Avalokitesvara) and Mahasthamaprapta (Mahasthamaprapta) are merely names we admire, while there, one can be close to these two great Bodhisattvas and become their excellent friends. Here, demons and heretics disturb true cultivation, while there, the Buddha's teachings are unified, and the influence of demons and heretics is eradicated. Here, seductive and alluring women delude practitioners, while there, the karmic reward is pure, and there are no women in reality. Here, evil beasts and goblins stir up wicked sounds, while there, the water birds and trees all proclaim the wonderful Dharma. Comparing the two lands, the environments and conditions are vastly different, and the excellence of the Land of Bliss is immeasurable. Therefore, the definitive teachings of the Mahayana, without exception, point to returning to the Pure Land. The wise men of the past and the sages of the future, both themselves and others, vow to be reborn in the Land of Bliss. Alas! If people do not have long-term considerations, they will surely have immediate worries. Once human form is lost, it is difficult to recover for countless eons. Therefore, lead the great assembly to recite the name of Amitabha Buddha (Amitabha Buddha), dedicating the merit to the shared cause, vowing to be born in that land. Like sailing a boat with the current, if oars and rudders are added, then a journey of hundreds of thousands of miles can be reached without effort! In the winter of the fourth year of the Yuanyou era, Zongze had a dream at night.
男子。烏巾白衣。可三十許。風貌清美。舉措賢雅。揖謂宗賾曰。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。曰普賢。言訖遂隱。宗賾覺而詢諸耆宿。皆云。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。
龍舒王居士勸人曰。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。略舉數條以為證。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。或曰。參禪固難見性。學仙何如。答不修凈土而欲學仙。是舍目前之美玉。而求不可必得之碔砆。豈不惑哉。按楞嚴有十種仙。皆壽千萬歲。數盡復入輪迴。世人學仙者。萬不得一。縱使得之。又不免輪迴。為著于形神而不能捨去也。且形神者。乃真性中所現之妄想。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。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
【現代漢語翻譯】 現代漢語譯本： 一位男子，頭戴烏巾，身穿白衣，大約三十歲的樣子，風度清秀俊美，舉止賢良文雅。他向宗賾（僧人名）作揖說道：『我想加入您的彌陀會（唸佛往生西方極樂世界的社團），請登記一個名字。』宗賾於是拿起《蓮華勝會錄》（記載參加彌陀會人員名冊的簿子），提筆問道：『您叫什麼名字？』那人回答說：『普慧（普遍的智慧）。』宗賾登記完畢。白衣男子又說：『我的哥哥也想登記一個名字。』宗賾問道：『您的哥哥叫什麼名字？』那人回答說：『普賢（普遍的賢德）。』說完就消失了。宗賾醒來后詢問那些年長的僧人，他們都說：『《華嚴經·離世間品》中有兩位大菩薩的名字就叫普慧和普賢。』宗賾認為這是佛的弟子在做佛事，幫助佛弘揚教化，必定有賢聖在暗中贊助。那麼，能夠預先加入這個彌陀會的人，難道是小小的緣分嗎？ 龍舒王居士勸告人們說：『《大阿彌陀經》上說，十方世界有無量無邊的菩薩，都發愿往生阿彌陀佛（西方極樂世界教主）的國度。那些菩薩尚且要往生西方極樂世界，我們又是什麼人呢？』我略舉幾條事例來作為證明：青草堂（人名）的後世轉產生為曾魯公（人名），喆老（人名）的後世轉生多有憂愁和苦難，古老（人名）的後世轉生貪圖富貴，法華尼（比丘尼）的後世轉產生為官妓，這些都是因為不相信西方凈土，輾轉輪迴遭受苦難。有人說：『參禪本來就難以明心見性，學仙怎麼樣呢？』回答說：『不修習凈土法門卻想學仙，這是捨棄眼前的寶玉，而去追求不一定能得到的碔砆（一種像玉的石頭），豈不是太迷惑了嗎？』按照《楞嚴經》所說，有十種仙，他們都能活到千萬歲，但壽命終了后仍然要進入輪迴。世人學仙的人，一萬個裡面也得不到一個。即使得到了，又免不了輪迴之苦，這是因為他們執著于形體和精神而不能捨棄。而且形體和精神，乃是真性中所顯現的虛妄念想。所以寒山（唐代詩人）的詩中說：『即使你能夠成為仙人，也好像是守護屍體的鬼。』不像佛家那樣生死自在而沒有任何拘束。近幾百年來，得道的仙人只有鐘離（鐘離權）和呂公（呂洞賓）。難道沒有聽說過呂洞賓飛劍斬黃龍（黃龍禪師），卻被黃龍禪師降伏的事情嗎？等到他見到黃龍禪師，才領悟了真性，明白了道，於是說了一首偈子：『丟棄了瓢和囊，擊碎了琴，如今不再貪戀永中的金丹。自從一見到黃龍禪師后，才覺得從前都錯了。』
【English Translation】 English version: A man, wearing a black turban and white robes, appeared to be about thirty years old, with a refined and handsome appearance and virtuous demeanor. He bowed to Zongze (a monk's name) and said, 'I wish to join your Amitabha Assembly (a group dedicated to reciting the Buddha's name for rebirth in the Western Pure Land of Ultimate Bliss). Please register my name.' Zongze then took the 'Lotus Blossom Assembly Record' (a register of participants in the Amitabha Assembly), picked up his brush, and asked, 'What is your name?' The man replied, 'Puhui (Universal Wisdom).' Zongze finished writing. The man in white then said, 'My elder brother also wishes to register his name.' Zongze asked, 'What is your elder brother's name?' The man replied, 'Puxian (Universal Virtue).' After speaking, he disappeared. Zongze awoke and inquired of the elder monks, who all said, 'In the 'Leaving the World' chapter of the Avatamsaka Sutra, there are two great Bodhisattvas named Puhui and Puxian.' Zongze believed that this was a disciple of the Buddha performing the Buddha's work, helping the Buddha propagate the teachings, and that there must be sages secretly assisting. Therefore, those who are able to join this assembly in advance, how could it be a small karmic connection? Layman Wang of Longshu advised people, saying, 'The Larger Sutra of Immeasurable Life states that countless Bodhisattvas from the ten directions aspire to be reborn in the land of Amitabha Buddha (the lord of the Western Pure Land of Ultimate Bliss). If even those Bodhisattvas wish to be reborn there, what are we?' I will briefly cite a few examples as proof: The reincarnation of Qingcaotang (a person's name) became Zeng Lugong (a person's name), the reincarnation of Zhelao (a person's name) experienced much sorrow and suffering, the reincarnation of Gulao (a person's name) indulged in wealth and luxury, and the reincarnation of the Bhikkhuni Fahua (a nun) became a courtesan. All of these were due to their disbelief in the Western Pure Land, leading to endless cycles of rebirth and suffering. Someone asked, 'Since Chan meditation is inherently difficult to achieve enlightenment, what about learning to become an immortal?' The answer is, 'To seek immortality without cultivating the Pure Land path is like abandoning a precious jewel before your eyes to pursue an uncertain wuhua (a stone resembling jade). Isn't that foolish?' According to the Shurangama Sutra, there are ten types of immortals, all of whom can live for millions of years, but after their lifespans end, they must still enter the cycle of rebirth. Among those who seek immortality, one in ten thousand may succeed. Even if they succeed, they cannot escape the suffering of reincarnation, because they are attached to their physical form and spirit and cannot let go. Moreover, the physical form and spirit are merely illusory thoughts manifested from the true nature. Therefore, the poem by Hanshan (a Tang Dynasty poet) says, 'Even if you become an immortal, you are like a ghost guarding a corpse,' unlike the Buddhas, who are free from the constraints of life and death. In recent centuries, the only immortals who attained the Dao were Zhongli (Zhongli Quan) and Lu Gong (Lu Dongbin). Haven't you heard the story of Lu Dongbin using his flying sword to slay Huanglong (Zen Master Huanglong), only to be subdued by Zen Master Huanglong? It was only after meeting Zen Master Huanglong that he realized his true nature and understood the Dao, and then he spoke a verse: 'Discarding the gourd and bag, smashing the zither, now I no longer crave the elixir of Yongzhong. Since meeting Zen Master Huanglong, I realized that I was wrong all along.'
用心。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。后遇僧菩提留支問云。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。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。由此觀之。凈土法門。最為捷徑。況神仙者。有所得。則秘而不傳。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。非神仙之可比明矣。
丞相鄭清之勸人曰。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。未免墮頑空之失。研究三乘莫如教。非得魚忘筌因指見月者。未免鉆故紙之病。護善遮惡莫如律。非身心清凈表裡一如者。未免自纏縛之苦。論其所入。則禪教律要其所歸。則戒定慧。若不由禪教律而得戒定慧者。其唯凈土之一門乎。
龍
【現代漢語翻譯】 現代漢語譯本：再說後魏時代的曇鸞法師（Tanluan，a Buddhist monk），起初從陶隱居（Tao Hongjing，a Taoist master）那裡得到了十卷仙經。曇鸞欣喜自得，認為成仙必定可以實現。後來遇到僧人菩提留支（Bodhiruci，an Indian monk），向他請教說：『佛道有長生不老之法嗎？能使人返老還童，永生不死嗎？』菩提留支回答說：『長生不死，這是我們佛道的法門。』於是將《十六觀經》（Sixteen Contemplations Sutra）傳授給他，說：『你如果能誦讀此經，就能脫離三界輪迴，不再往返六道。世間的盈虛訊息、禍福成敗，都無法影響你。它的壽命之長，有如劫石，有如恒河沙數。沙石之數雖然有限，但壽命的量卻是無窮無盡。這就是我們金仙氏（Buddha）的長生之法。』曇鸞深信不疑，於是焚燒了仙經，而專心修習《觀經》。即使寒暑交替，疾病來襲，也不懈怠。魏王（The King of Wei）憐憫他的志向，號他為神鸞。有一天，曇鸞告誡弟子說：『地獄的種種苦難，不可以不畏懼；九品往生的凈業，不可以不修習。』於是命令弟子高聲唸誦阿彌陀佛（Amitabha Buddha）的名號。曇鸞面向西方，閉上眼睛，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。由此看來，凈土法門是最為便捷的途徑。況且神仙之術，有所得就秘而不宣，認為泄露天機是有罪的。而佛法，唯恐不能廣泛傳播，只希望度盡一切眾生才罷休。這其中的慈悲廣大，不是神仙可以比擬的，是很明顯的。 丞相鄭清之（Zheng Qingzhi，a prime minister）勸導人們說：『現在學佛的人，不外乎禪、教、律三門。要說究竟圓滿，沒有比得上禪宗的。但如果不是利根上器，能夠神領意解的人，難免會墮入頑空的迷失。要研究三乘佛法，沒有比得上教宗的。但如果不能得魚忘筌，因指見月，難免會陷入鉆研故紙堆的弊病。要護善遮惡，沒有比得上律宗的。但如果不是身心清凈，表裡如一的人，難免會陷入自我纏縛的痛苦。』論其所入之門，則有禪、教、律；要說其最終歸宿，則是戒、定、慧。如果不是通過禪、教、律而得到戒、定、慧，那麼只有凈土這一門了。
【English Translation】 English version: Furthermore, it is said that Dharma Master Tanluan (Tanluan, a Buddhist monk) of the Later Wei Dynasty initially obtained ten volumes of immortal scriptures from Tao Hongjing (Tao Hongjing, a Taoist master). Tanluan was delighted, believing that becoming an immortal was certainly attainable. Later, he encountered the monk Bodhiruci (Bodhiruci, an Indian monk) and asked, 'Does the Buddha's path have a method for achieving longevity? Can it reverse aging and grant immortality?' Bodhiruci replied, 'Longevity and immortality are the path of our Buddha.' He then gave him the Sixteen Contemplations Sutra (Sixteen Contemplations Sutra), saying, 'If you can recite this sutra, you will be free from rebirth in the Three Realms and no longer cycle through the Six Paths. The waxing and waning, fortune and misfortune, success and failure of the world will have no effect on you. Its lifespan is as long as kalpa stones and the sands of the Ganges River. Although the number of sands and stones is finite, the measure of life is infinite. This is the longevity of our Golden Immortal Clan (Buddha).』 Tanluan deeply believed this and burned the immortal scriptures, dedicating himself to cultivating the Contemplation Sutra. Even through changes in seasons and the onset of illness, he did not slacken. The King of Wei (The King of Wei) pitied his aspiration and honored him as Divine Tanluan. One day, Tanluan admonished his disciples, 'The various sufferings of hell cannot be ignored with fear; the pure karma for rebirth in the Nine Grades cannot be neglected in cultivation.' He then ordered his disciples to loudly recite the name of Amitabha Buddha (Amitabha Buddha). Tanluan faced west, closed his eyes, and died after bowing his head. At that time, monks and laypeople alike heard the sounds of wind and string instruments coming from the west. From this, it can be seen that the Pure Land Dharma Gate is the most expedient path. Moreover, immortals keep their attainments secret, believing that revealing heavenly secrets is a sin. But the Buddha's Dharma only fears that it will not be widely spread, wishing to liberate all beings before stopping. The greatness of this compassion is clearly incomparable to that of immortals. Prime Minister Zheng Qingzhi (Zheng Qingzhi, a prime minister) advised people, 'Those who study Buddhism today generally follow the Chan, Teachings, or Vinaya schools. To speak of ultimate completeness, nothing surpasses Chan. But if one is not of sharp faculties and able to grasp the meaning intuitively, one will inevitably fall into the error of clinging to emptiness. To study the Three Vehicles, nothing surpasses the Teachings school. But if one cannot forget the trap after catching the fish, or see the moon through the pointing finger, one will inevitably fall into the disease of delving into old papers. To protect good and prevent evil, nothing surpasses the Vinaya school. But if one is not pure in body and mind, with inner and outer consistency, one will inevitably fall into the suffering of self-entanglement.' Speaking of the paths of entry, there are Chan, Teachings, and Vinaya; speaking of their ultimate destination, there are morality, concentration, and wisdom. If one does not attain morality, concentration, and wisdom through Chan, Teachings, and Vinaya, then there is only the Pure Land path.
舒曰。華嚴經云。人生有二。天人隨人。一名同生。二名同名。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。何天人之多也。曰。一月普現一切水。豈必月之多哉。
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。以修凈土上品往生復何疑哉。
又曰。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。
又曰。予遍覽藏經。卻無陰府寄庫之說。奉勸世人。以寄庫所費之資。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。昔張善和一生殺牛。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。又有一婦人。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。通法華經。便
【現代漢語翻譯】 現代漢語譯本： 舒[王日休，字君胄]說：《華嚴經》說，人生來就有兩個天人跟隨，一個叫同生（與人同時出生的天人），一個叫同名（與人同名的天人）。天人常常看見人，人卻看不見天人。這兩個天人，難道不是善惡兩部的童子嗎？人的起心動念、說話行動，都要常常想到這兩個天人。在人前能夠沒有愧疚，這樣修凈土，就必定能上品上生。有人問：『一個人尚且有兩個天人，那天人怎麼這麼多啊？』回答說：『一輪月亮普遍映現在一切水中，難道是月亮有很多個嗎？』
龍舒[王日休，字君胄]說：有修橋的人，有毀橋的人，這是天堂地獄的小小原因。有坐轎的人，有抬轎的人，這是天堂地獄的小小結果。推而廣之，用這些道理來修凈土，上品往生又有什麼可懷疑的呢？
又說：白天一定有夜晚，一定要為夜晚做好準備；暑天一定有寒天，一定要為寒天做好準備；生存一定有離去，一定要為離去做好準備。什麼叫為夜晚準備？燈燭床鋪。什麼叫為寒天準備？棉被皮衣木炭柴火。什麼叫為離去準備？福德智慧和凈土。
又說：我遍覽藏經，卻沒有陰間地府寄庫的說法。奉勸世人，把寄庫所花費的錢財，用來請僧人做西方[極樂世界]的供養。一心向往西方[極樂世界]，就必定能往生。如果不為凈土[極樂世界]做功德，而是為陰間地府寄庫，那就是志在陰間地府，死後必定進入陰間地府了。譬如有人，不做好君子的行為，卻想通過結交賢人，就像在司法部門寄錢，等候獄卒在他下獄時用錢免罪，豈不是荒謬嗎？從前張善和一生殺牛，臨終時自己看見地獄景象顯現，遇到僧人教他念阿彌陀佛[西方極樂世界教主]，念不到十聲，就看見佛來接引，往生凈土[極樂世界]。又有一個婦人，常常念青蓮華香、白蓮華香、華樹香、果樹香，憑藉這四句的功德，也能往生凈土[極樂世界]。更何況誦全部經書而不往生呢？曇翼法師的前身是野雞，聽僧人誦讀《法華經》，便
【English Translation】 English version: Shu [Wang Rixiu, courtesy name Junzhou] said: The Avatamsaka Sutra says that when a person is born, there are two devas (heavenly beings) that follow them. One is called Tongsheng (born at the same time as the person), and the other is called Tongming (having the same name as the person). The devas often see the person, but the person does not see the devas. Are these two devas not the followers of the two departments of good and evil? A person's thoughts, words, and actions should always be mindful of these two devas. If one can be without shame in front of others, then cultivating Pure Land in this way will surely lead to rebirth in the highest grade. Someone asked: 'If one person has two devas, then how can there be so many devas?' The answer is: 'One moon universally appears in all waters, is it necessarily the case that there are many moons?'
Longshu [Wang Rixiu, courtesy name Junzhou] said: There are people who build bridges and people who destroy bridges. These are small causes for heaven and hell. There are people who ride in sedan chairs and people who carry sedan chairs. These are small results for heaven and hell. Extend this analogy, and using these principles to cultivate Pure Land, what doubt is there about being reborn in the highest grade?
He also said: Day must have night, so one must prepare for night. Summer must have winter, so one must prepare for winter. Existence must have departure, so one must prepare for departure. What is preparing for night? Lamps, candles, beds, and mats. What is preparing for winter? Quilts, fur coats, charcoal, and firewood. What is preparing for departure? Merit, wisdom, and the Pure Land.
He also said: I have thoroughly examined the Tripitaka, but there is no mention of depositing treasures in the underworld. I advise people to use the money spent on depositing treasures to invite monks to make offerings to the West [the Western Pure Land of Ultimate Bliss]. If one wholeheartedly aspires to the West [the Western Pure Land of Ultimate Bliss], one will surely be reborn there. If one does not create merit for the Pure Land [the Western Pure Land of Ultimate Bliss] but instead deposits treasures in the underworld, then one's aspiration is in the underworld, and one will surely enter the underworld after death. For example, if someone does not cultivate the conduct of a virtuous person but instead tries to befriend worthy people, it is like depositing money in the judicial department, waiting for the jailer to use the money to avoid punishment when they are imprisoned. Wouldn't that be absurd? In the past, Zhang Shanhe killed cattle throughout his life. At the time of his death, he saw the appearance of hell. He met a monk who taught him to recite Amitabha Buddha [the Lord of the Western Pure Land of Ultimate Bliss]. Before he had recited ten times, he saw the Buddha come to receive him and was reborn in the Pure Land [the Western Pure Land of Ultimate Bliss]. There was also a woman who often recited the fragrance of the blue lotus flower, the fragrance of the white lotus flower, the fragrance of the flower tree, and the fragrance of the fruit tree. By virtue of the merit of these four phrases, she was also able to be reborn in the Pure Land [the Western Pure Land of Ultimate Bliss]. How much more so if one recites the entire sutra and is not reborn?
得轉生。為僧成道。況人誦經唸佛而不見佛乎。又有一鸚鵡二鸜鵒。念阿彌陀佛。尚得往生凈土。況人唸佛而不生乎。
又曰如人入大城中。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。生蓮華中。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。不妨自己幹事。先備雨具。不妨自己遠行。先修凈土。不妨一切世務人。何為而不修乎。雖罪惡人亦可修。譬如鐵石雖重賴舟船可渡。針雖輕不賴舟船不可渡。人有重罪。仗佛力可生凈土。罪惡雖輕。不仗佛力。亦不得生。又如蟣虱萬死萬生不能一里。若附人身。千里可至。仗佛力而生凈土者。亦復如是。強健之時。若不預辨。閉眼之後。將柰之何。世間晝必有夜。寒必有暑。人所共知。無肯隱者。若曰生必有死。人乃諱之。不肯說出。何太蔽乎。諸仁者此時不修甚可惜也。
又曰。人生時。種種事務。無不掛懷。一旦大限到來。盡皆拋去。雖我此身猶是棄物。況身外乎。□言思之。恍如一夢。古人有言。一日無常到。方
【現代漢語翻譯】 現代漢語譯本： 會得到轉生。出家為僧可以得道。更何況人誦經唸佛卻不能見到佛呢？還有兩隻鸚鵡和兩隻鸜鵒，唸誦『阿彌陀佛』（Amitabha，西方極樂世界的佛），尚且能夠往生凈土（Pure Land，阿彌陀佛的理想國土），更何況人唸佛卻不能往生呢？ 又說，如同人進入大城市中，必定先尋找安身之處，然後再出去做事。等到傍晚天黑，就有投宿的地方。先尋找安身之處，說的就是修習凈土法門。等到傍晚天黑，說的是大限到來。有投宿的地方，說的是往生蓮花之中，不墮入惡趣（evil realms，佛教中輪迴的惡道）之中。又如春天遠行，必須先準備雨具，一旦驟雨忽然來臨，就不會有被雨淋濕的狼狽。先準備雨具，說的就是修習凈土法門。驟雨忽然來臨，說的是大命將盡。沒有被雨淋濕的狼狽，說的是不至於沉淪惡趣遭受各種苦惱。而且先尋找安身之處，不妨礙自己做事。先準備雨具，不妨礙自己遠行。先修習凈土，不妨礙一切世間事務。人為什麼不修習呢？即使是罪惡深重的人也可以修習。譬如鐵石雖然沉重，但依靠舟船可以渡過。針雖然輕，不依靠舟船就不能渡過。人有深重的罪業，憑藉佛力可以往生凈土。罪惡即使輕微，不憑藉佛力，也不能往生。又如蟣虱萬死萬生也不能行一里路，如果附在人身上，千里也可到達。憑藉佛力而往生凈土，也是這樣。在身體強健的時候，如果不預先準備，閉眼之後，將怎麼辦呢？世間白天必定有夜晚，寒冷必定有暑熱，這是人所共知的，沒有人肯隱瞞。如果說生必定有死，人們卻避諱它，不肯說出來，為什麼如此矇蔽呢？各位仁者，此時不修習實在太可惜了。 又說，人生在世，種種事務，沒有不牽掛的。一旦大限到來，全部都要拋棄。即使我這身體也是要拋棄的，更何況身外之物呢？仔細想想，恍如一夢。古人有言，『一日無常到，方
【English Translation】 English version: One will be reborn. Becoming a monk and practicing the Dharma leads to enlightenment. How could it be that people who recite scriptures and chant the Buddha's name cannot see the Buddha? Furthermore, there are two parrots and two mynas that recite 'Amitabha' (Amitabha, the Buddha of the Western Pure Land), and they are able to be reborn in the Pure Land (Pure Land, the ideal realm of Amitabha). How could it be that people who chant the Buddha's name cannot be reborn? It is also said that just as a person entering a large city must first find a place to settle down before going out to work, so that when evening falls, there is a place to stay. Finding a place to settle down first refers to cultivating the Pure Land path. When evening falls, it refers to the arrival of the great limit (death). Having a place to stay refers to being born in a lotus flower and not falling into the evil realms (evil realms, the evil paths of reincarnation in Buddhism). It is also like traveling far in the spring, one must first prepare rain gear, so that when a sudden rain comes, one will not be drenched and embarrassed. Preparing rain gear first refers to cultivating the Pure Land path. A sudden rain coming refers to the end of one's life approaching. Not being drenched and embarrassed refers to not sinking into the evil realms and suffering various afflictions. Moreover, finding a place to settle down first does not hinder one from doing one's work. Preparing rain gear first does not hinder one from traveling far. Cultivating the Pure Land path first does not hinder all worldly affairs. Why do people not cultivate? Even those with heavy sins can cultivate. For example, although iron and stone are heavy, they can be crossed by relying on boats. Although a needle is light, it cannot be crossed without relying on boats. People with heavy sins can be reborn in the Pure Land by relying on the Buddha's power. Even if sins are light, one cannot be reborn without relying on the Buddha's power. It is also like lice, which cannot travel even a mile through countless deaths and rebirths, but if they attach themselves to a person, they can travel a thousand miles. Rebirth in the Pure Land by relying on the Buddha's power is also like this. If one does not prepare in advance when one is strong and healthy, what will one do after closing one's eyes? In this world, day must have night, and cold must have heat, which is known to all, and no one is willing to hide it. But if it is said that birth must have death, people avoid it and are unwilling to speak of it. Why is it so obscured? All of you, it is a great pity not to cultivate at this time. It is also said that when a person is alive, there are all kinds of affairs that one is concerned about. Once the great limit arrives, all must be abandoned. Even this body of mine is to be abandoned, let alone things outside the body? Think about it carefully, it is like a dream. The ancients said, 'When impermanence arrives in a day, then'
知夢裡人。萬般將不去。唯有業隨身。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。予深愛此語。凡貪種種外物以奉其身者。皆是死物上作活計也。
知歸子問善導和尚曰。蒙開誨唸佛之法。但恐死至之時。心識散亂。仍慮他人惑動正念忘失。凈因師曰。善哉問也。凡一切人命終。須是不得怕死。常念此身多苦。若得舍此超生凈土。受無量快樂。乃是稱意之事。如脫弊衣。得換珍服。其于弊衣。肯生戀著。但遇病時。便念無常。一心待死。叮囑家人。及看病往來。問侯之人。凡來我前。不得說眼前閑雜之話。亦不須軟言安慰。祝願安樂。此皆虛花無益。若病重將終。親屬亦不得垂淚哭泣。嗟嘆懊惱。惑亂心神。但當同聲唸佛。助其往生。待氣盡了多時。然後哀泣未晚。若知死是歸去。能不哀泣。尤為達理也。況往生凈土。舍若得樂。慎不宜哭泣。使死者心亂也。予又多見世人。平常唸佛。禮讚發願。求生西方。及至病來。卻又怕死。都不說著往生之事。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。死生事大。須是自家著力始得。若一念差錯。歷劫受苦。誰人相代
【現代漢語翻譯】 現代漢語譯本：知道自己是夢裡的人。萬般事物都帶不走，只有業力跟隨自身。業，指的是善業和惡業，這些都是能帶走的。難道能不以求生凈土作為自己的事業嗎？有了明長老，為大眾普遍開示，指著這個身體說：『這是個死物，其內部活潑潑地跳動的是活物。不要在死物上打主意，應該在活物上打主意。』我深深喜愛這句話。凡是貪戀種種外物來奉養自身的人，都是在死物上打主意啊。
知歸子問善導和尚說：『蒙受開示唸佛的方法，但恐怕臨死的時候，心識散亂，仍然擔心他人擾亂，正念忘失。』凈因師說：『問得好啊。凡是所有的人臨命終時，必須不要害怕死亡，常常想著這個身體充滿痛苦。如果能夠捨棄這個身體，超生到凈土，享受無量的快樂，那是稱心如意的事情。就像脫下破舊的衣服，換上珍貴的服裝一樣。對於破舊的衣服，難道會產生留戀嗎？』只要遇到生病的時候，就應當想到無常，一心等待死亡。叮囑家人，以及來看病問候的人，凡是來到我面前的，不得說眼前的閑雜話，也不需要用軟言安慰，祝願安樂，這些都是虛幻無益的。如果病情嚴重，將要臨終，親屬也不得垂淚哭泣，嗟嘆懊惱，擾亂心神。只應當同聲唸佛，幫助他往生。等到氣息斷絕了很久之後，然後哀哭也不晚。如果知道死亡是歸去，能夠不哀哭，就尤其通達事理了。何況往生凈土，捨棄痛苦而得到快樂，千萬不應該哭泣，使死者心亂啊。』我又多次看到世人，平時念佛，禮讚發願，求生西方，等到生病的時候，卻又害怕死亡，都不說往生的事情，一直等到氣息消盡，性命投入冥界，才開始十念鳴鐘，恰如賊走了才關門，有什麼用呢？生死是大事，必須自己著力才行。如果一念差錯，歷經劫難遭受痛苦，誰能代替呢？
【English Translation】 English version: Knowing oneself as a person in a dream. All things cannot be taken away, only karma follows the body. Karma refers to good and bad karma, which can be taken away. How can one not take seeking rebirth in the Pure Land as one's endeavor? Elder Youleiming universally instructed the assembly, pointing to this body and saying: 'This is a dead object, and what is lively beating inside is a living thing. Do not make plans on the dead object, but should make plans on the living thing.' I deeply love this saying. All those who greedily cling to various external objects to serve their bodies are making plans on dead objects.
Zhiguizi asked Venerable Shandao, saying: 'Having received your kind instruction on the method of reciting the Buddha's name, I am afraid that at the time of death, my mind will be scattered, and I am still worried that others will disturb me, causing me to forget the right mindfulness.' Master Jingyin said: 'A good question. When all people are about to die, they must not be afraid of death, and should always think that this body is full of suffering. If one can abandon this body and be reborn in the Pure Land, enjoying immeasurable happiness, that is a satisfactory thing. It is like taking off old clothes and putting on precious garments. Would one be attached to the old clothes?' As long as one encounters illness, one should think of impermanence and wait for death with a single mind. Instruct family members and those who come to visit and inquire, that whoever comes before me must not speak of trivial matters, nor need to comfort me with soft words or wish me peace and happiness, as these are all illusory and useless. If the illness is serious and one is about to die, relatives must not shed tears and cry, lament and be upset, disturbing the mind. They should only recite the Buddha's name together to help him be reborn. After the breath has stopped for a long time, then it is not too late to mourn. If one knows that death is returning, and can not mourn, then one is especially understanding of the truth. Moreover, being reborn in the Pure Land, abandoning suffering and obtaining happiness, one should not cry, causing the deceased's mind to be disturbed.' I have also seen many people in the world who usually recite the Buddha's name, praise and make vows, seeking rebirth in the West, but when they become ill, they are afraid of death and do not talk about rebirth at all, until their breath is exhausted and their life enters the underworld, and then they start reciting the ten thoughts and ringing the bell, just like closing the door after the thief has left, what is the use? Birth and death are major events, and one must exert oneself. If there is a mistake in one thought, one will suffer for kalpas, who can replace you?
。思之思之。
慈照宗主凈土十門告誡云。唸佛人。臨終三疑三關。不可不慎。一者。疑我生來作業極重。修行日淺。恐不得生。三者。疑我欠人債負。或有心願未了。及貪嗔癡未息。恐不得生。三者。疑我雖念彌陀。臨命終時。恐佛不來接引。有此三疑。因疑成障。失其正念。之得往生。故唸佛之人。切要諦信佛經明旨。勿生疑心。
三關者。凡夫雖有信心念佛。緣宿業障重。合墮地獄。臨終不免病苦。若因病苦。益知悔悟身心。決生凈土也。只緣無智之人。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。緣平日口談凈土。而意思尚戀娑婆。以致臨終遭病。怕死貪生。信受童兒。呼神喚鬼。燒錢化紙。殺戮生命。緣此心邪。無佛攝護。流浪墮落三塗。是二關也。三者。臨終之際。系綴資財。愛戀眷屬。心放不下。顧於家庭。墮鬼趣中。或為慳犬。或作蛇身。守護家庭。宛如在日。是為三關也。
先德云。天堂地獄兩邊排。任居修向那邊來。誠哉是言也。或曰。如師之說。實有六道三塗。輪迴受苦乎。答。若無六道輪迴。三塗八難。老僧亦不肯持齋戒。斷酒肉。苦蔘禪。勤唸佛矣。因是有輪迴苦楚。才肯唸佛修行。愿舍娑婆
【現代漢語翻譯】 現代漢語譯本： 思之思之。
慈照宗主凈土十門告誡說：『唸佛之人，臨終有三疑三關，不可不慎。』一者，懷疑我生來罪業極重，修行時間尚淺，恐怕不能往生。二者，懷疑我欠人債務，或者有心願未了，以及貪嗔癡尚未止息，恐怕不能往生。三者，懷疑我雖然唸誦阿彌陀佛（Amitabha），臨命終時，恐怕佛陀不來接引。有了這三種懷疑，因懷疑而形成障礙，失去正念，就不能往生。所以唸佛之人，切要深信佛經明確的旨意，不要產生疑心。
三關是指：凡夫雖然有信心念佛，因為宿世業障深重，本應墮入地獄，臨終難免遭受病苦。如果因為病苦，更加知道悔悟身心，就能決定往生凈土。只因爲沒有智慧的人，不明白這個道理，反而說：『我今唸佛，又有病苦。』反而誹謗阿彌陀佛（Amitabha），因此一念噁心，直接墮入地獄。這是第一關。
第二關是：雖然持戒唸佛，因為平日口頭上談論凈土，而心裡仍然貪戀娑婆世界（Saha world），以致臨終遭受疾病，害怕死亡貪戀生存，相信童子，呼喚神靈鬼怪，燒錢化紙，殺害生命。因為這種心邪不正，沒有佛陀的攝護，流浪墮落到三惡道。這是第二關。
第三關是：臨終之際，牽掛著資財，愛戀著眷屬，心裡放不下，顧念著家庭，墮落到鬼道中，或者變成吝嗇的狗，或者變成蛇身，守護家庭，就像生前一樣。這就是第三關。
先德說：『天堂地獄兩邊排列，任你選擇修行走向哪邊。』這話實在是對的。有人問：『如您所說，確實有六道三塗，輪迴受苦嗎？』回答：『如果沒有六道輪迴，三塗八難，老僧我也不肯持齋戒，斷酒肉，苦苦蔘禪，勤奮唸佛了。』正因為有輪迴的苦楚，才肯唸佛修行，願意捨棄娑婆世界（Saha world）。
【English Translation】 English version: Think of it, think of it.
The Abbot Cizhao of the Pure Land Ten Admonitions said: 'Those who recite the Buddha's name must be cautious of the three doubts and three barriers at the time of death.' First, doubting that my karma from past lives is extremely heavy and my practice is shallow, fearing that I will not be reborn in the Pure Land. Second, doubting that I owe debts to others, or have unfulfilled wishes, and that greed, anger, and ignorance have not ceased, fearing that I will not be reborn in the Pure Land. Third, doubting that although I recite Amitabha's (Amitabha) name, at the time of death, the Buddha will not come to receive me. Having these three doubts, doubt becomes an obstacle, losing right mindfulness, and one cannot be reborn in the Pure Land. Therefore, those who recite the Buddha's name must firmly believe in the clear meaning of the Buddhist scriptures and not give rise to doubt.
The three barriers refer to: Although ordinary people have faith in reciting the Buddha's name, due to the heavy karmic obstacles from past lives, they are destined to fall into hell, and they cannot avoid suffering from illness at the time of death. If, because of the suffering from illness, they become more aware of repentance and resolve to be reborn in the Pure Land. It is only because people without wisdom do not understand this principle, but instead say: 'I am now reciting the Buddha's name, yet I still have suffering from illness.' They slander Amitabha (Amitabha), and because of this one thought of evil, they directly fall into hell. This is the first barrier.
The second barrier is: Although one observes precepts and recites the Buddha's name, because one usually talks about the Pure Land but still clings to the Saha world (Saha world) in their heart, they suffer from illness at the time of death, fear death and cling to life, believe in children, call upon gods and ghosts, burn money and paper, and kill living beings. Because of this evil and unrighteous mind, without the protection of the Buddha, they wander and fall into the three evil realms. This is the second barrier.
The third barrier is: At the time of death, one is attached to wealth, loves relatives, cannot let go in their heart, and cares about the family, falling into the realm of ghosts, or becoming a stingy dog, or becoming a snake, guarding the family, just like in life. This is the third barrier.
A virtuous predecessor said: 'Heaven and hell are arranged on both sides, allowing you to choose which side to cultivate towards.' These words are indeed true. Someone asked: 'As you say, are there indeed the six realms and three evil paths, suffering in reincarnation?' The answer is: 'If there were no six realms of reincarnation, three evil paths, and eight difficulties, I, this old monk, would not be willing to observe vegetarian precepts, abstain from alcohol and meat, diligently practice Chan meditation, and diligently recite the Buddha's name.' It is precisely because there is the suffering of reincarnation that one is willing to recite the Buddha's name and practice, willing to abandon the Saha world (Saha world).
。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。
西方偈贊
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
西方凈土有蓮胎 普勸眾生歸去來 一念筆開親見佛 永無八難與三災
西方不擇富和貧 不揀賢愚貴賤人 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
西方有佛號彌陀 普度眾生出愛河 六八愿開通九品 人人可到莫蹉跎
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
【現代漢語翻譯】 現代漢語譯本： 愿我往生凈土。我坦誠地告訴各位，要找一個世上之人，誰不愛色（指美色）？誰不好酒肉？誰不貪圖名利？誰不希望富貴？我知道這些都是輪迴的根本，因此我不去謀求這些。 《法華經》說：『一切痛苦的根源，在於貪慾。如果滅除了貪慾，就無所依止。』
西方偈贊
西方慈父動悲哀，接引迷途眾生歸來。 早日在那蓮花臺上安身立命，莫要再投生到凡世的胞胎之中。
西方凈土有蓮花胎，普遍勸告眾生歸來。 一旦頓悟，筆直前行，就能親眼見到佛，永遠沒有八難和三災。
西方凈土不選擇富有和貧窮，不挑選賢能和愚笨，尊貴和卑賤。 不問男女老幼，不分僧侶俗人以及冤家親眷。
西方的法眷最為親近，全都是修行唸佛之人。 我們想要回歸安養國土，現在就開始種下往生的因。
西方極樂世界，大眾都稱讚阿彌陀佛為尊，普遍勸告大家進入這個法門。 有口不必閑談議論，只需一心持唸佛號，度過每一個早晨和黃昏。
西方有佛，名號是彌陀（阿彌陀佛），普遍救度眾生脫離愛慾之河。 四十八大愿開啟了通往九品蓮臺的道路，人人都可以到達，不要錯過時機。
西方凈土容易往生，只是很少人知道，這條修行之路不用懷疑。 六字真經（南無阿彌陀佛）純熟之後，就能在金蓮臺上禮拜阿彌陀佛。
西方慈父，名號是阿彌（阿彌陀佛），接引眾生到九品蓮池。 這條捷徑法門很容易到達，可惜很多人自己心生狐疑。
西方凈土的直接指引，容易修行，本性彌陀（自性即是阿彌陀佛）有誰能得知？ 六道三塗（地獄、餓鬼、畜生）中生死輪迴，想想怎能不感到痛苦悲傷？
西方凈土要趕快修行，生死無常，不可預料。 窗外的陽光轉瞬即逝，人的一生又能有多少時光？
西方凈土的公案要及早修行，在寂靜中保持清醒，著意參詳。 參詳到忘卻情感，心念斷絕之處，原來自己就是阿彌陀佛。
【English Translation】 English version: May I be reborn in the Pure Land. I tell you frankly, try to find someone in this world who doesn't love raga (sensual desire)? Who doesn't enjoy wine and meat? Who doesn't crave fame and fortune? Who doesn't desire wealth and status? I know these are the roots of samsara, so I don't seek them. The Lotus Sutra says, 'The cause of all suffering lies in greed. If greed is extinguished, there is nothing to rely on.'
Verses in Praise of the Western Pure Land
The compassionate father of the West is moved with sorrow, guiding the lost to return. Quickly entrust your life to the lotus platform, do not be reborn in the womb of the mundane world.
In the Western Pure Land, there are lotus wombs, universally urging all beings to return. Once enlightened, and proceeding directly, you will personally see the Buddha, forever free from the eight difficulties and three calamities.
The Western Pure Land does not discriminate between rich and poor, nor does it select between the wise and the foolish, the noble and the lowly. It does not ask about male or female, old or young, nor does it distinguish between monks and laity, enemies and relatives.
The Dharma family of the West is most intimate, all are practitioners who recite the Buddha's name. We wish to return to the Land of Bliss, let us now plant the cause for rebirth.
In the Western Land of Ultimate Bliss, everyone praises Amitabha (Buddha of Infinite Light) as the most honored, universally urging everyone to enter this gate. With a mouth, there is no need for idle talk and discussion, simply uphold the Buddha's name, passing through each morning and evening.
In the West, there is a Buddha named Amitabha (Buddha of Infinite Light), universally saving beings from the river of love and desire. The forty-eight vows open the path to the nine grades of lotus platforms, everyone can reach it, do not miss the opportunity.
The Western Pure Land is easy to reach, but few know it, this path of practice needs no doubt. Once the six-character mantra (Namo Amitabha) is mastered, you can bow to Amitabha (Buddha of Infinite Light) on the golden lotus platform.
The compassionate father of the West is named Amitabha (Buddha of Infinite Light), guiding beings to the nine-grade lotus pond. This shortcut method is easy to reach, but sadly, many are filled with self-doubt.
The direct pointing of the West is easy to cultivate, who can know that the inherent nature is Amitabha (Buddha of Infinite Light)? In the six realms and three evil paths (hells, hungry ghosts, animals), we transmigrate through birth and death, how can we not feel pain and sorrow when we think about it?
Quickly cultivate towards the Western Pure Land, birth and death are impermanent and unpredictable. The sunlight outside the window passes in a snap of the fingers, how much time does a person have?
The public case of the West should be practiced early, be aware and clear in stillness, and focus on contemplating. When contemplation reaches the point of forgetting emotions and severing thoughts, it turns out that oneself is Amitabha (Buddha of Infinite Light).
卓吾歸元直指論曰。此宗本一元師之書也。本欲人專修凈土。故作是書。所以詳引曲證發明示人者。至矣。盡矣。其間真實簡便。尤諸師諸說之所未顯。謂唸佛初不問是何人。則凡以平生惡業太多自諉。而不肯唸佛者。謬矣。謂唸佛初。不管是何時。則凡以年老。及臨命終自推託。而不肯唸佛者。謬矣。謂唸佛初不拘是何方法。則凡立為一定規程。使千人同一律。千古同一樣。使人有所妨礙。而不能周遍大地者。謬矣。唯是真心發願。愿見彼佛阿彌陀。愿生極樂國。永脫此五濁惡世不凈苦惱之身。為急耳。並無如許錯謬指示。以眩惑退怯於人也。可知三謬皆師過咎。非干學者之事。獨一愿門。最為吃緊。泛觀人世。又誰不願往生極樂。舍此苦海。而不肯發願也耶。又誰不願一念即至。不費心力。而委曰。吾不暇發願也耶。故知發願最緊。一發本願。又最易事。我知盡大地眾生。無有不發大愿者矣。本師之有功德何如哉。
西方五請
西方說 卓吾子曰。西方金方也。金至剛。能推壞萬物。而物不能壞之。佛性堅剛不壞。亦如是故。以為喻也。故以金剛名經。又以西方名佛也。夫法身堅固。無相無住。是故不壞。故又曰。凡所有相。皆是虛妄。所以謂之虛妄者。以其可壞也。所以可得而壞者。以其有相也
【現代漢語翻譯】 現代漢語譯本： 卓吾《歸元直指論》中說：『這本書原本是一元師所著。他本意是讓人專心修習凈土法門，所以詳細引用各種證據來闡明和開示人們，真是到了極致。其中真實簡便的方法，是其他法師和學說所未曾顯明的。』 他說唸佛之初，不問是什麼人，那些因為自己平生惡業太多而推諉不肯唸佛的人，就錯了。唸佛之初，不管是什麼時候，那些因為年老或臨命終時才推脫不肯唸佛的人，就錯了。唸佛之初，不拘泥於什麼方法，那些設立一定規程，使千人同一律，千古同一模式，使人有所妨礙而不能周遍大地的人，就錯了。 唯有真心發願，願意見到阿彌陀佛，愿生極樂世界，永遠脫離這五濁惡世不凈苦惱之身，才是最緊要的。並沒有這麼多錯誤的指示，來迷惑和使人退卻。可知這三種錯誤都是一元師的過失，與學習的人無關。唯有發願往生這一法門，最為重要。放眼人世，又有誰不願往生極樂，捨棄這苦海，而不肯發願呢？又有誰不願一念即至，不費心力，而推託說：『我沒有時間發願呢？』所以知道發願最重要，一旦發起本願，又是最容易的事情。我知道盡大地眾生，沒有不發大愿的。一元師的功德是多麼大啊！
西方五請
西方說：卓吾子說：『西方是金方。金至剛至堅，能摧毀萬物，而萬物不能摧毀它。佛性堅剛不壞，也像這樣，所以用金來比喻。所以用《金剛經》（Vajra Sutra）來命名經典，又用西方來稱呼佛。』法身堅固，無相無住，所以不壞。所以又說：『凡所有相，皆是虛妄。』之所以說是虛妄，是因為它可以被摧毀。之所以可以被摧毀，是因為它有相。
【English Translation】 English version: Zhuowu's 'Direct Pointing to the Source' says: 'This book originally belongs to Master Yiyuan. His original intention was to have people focus on cultivating the Pure Land practice, so he cited various evidences in detail to clarify and enlighten people, which is truly the ultimate. The true and simple methods within it are what other masters and doctrines have not revealed.' He said that when reciting the Buddha's name, it does not matter who you are. Those who shirk and refuse to recite the Buddha's name because they have too much bad karma in their lives are wrong. When reciting the Buddha's name, it does not matter when it is. Those who make excuses because they are old or about to die and refuse to recite the Buddha's name are wrong. When reciting the Buddha's name, it does not matter what method is used. Those who establish a fixed procedure, making thousands of people the same and the same for thousands of years, causing obstacles for people and preventing them from spreading all over the earth, are wrong. Only the sincere vow to see Amitabha Buddha (Amitābha), the wish to be born in the Land of Ultimate Bliss (Sukhavati), and to forever escape this impure and painful body of the five turbid worlds (pañcakaṣāya), is the most important thing. There are not so many wrong instructions to confuse and discourage people. It can be seen that these three mistakes are all the fault of Master Yiyuan, and have nothing to do with the learners. Only the Dharma door of vowing to be reborn is the most important. Looking at the world, who would not want to be reborn in the Land of Ultimate Bliss, abandon this sea of suffering, and refuse to make a vow? Who would not want to arrive in an instant, without spending any effort, and shirk, saying, 'I don't have time to make a vow?' Therefore, it is known that making a vow is the most important thing, and once the original vow is made, it is the easiest thing. I know that all sentient beings on earth will make great vows. How great is the merit of Master Yiyuan!
The Five Requests to the West
The Western Saying: Zhuowu Zi said: 'The West is the direction of metal. Metal is extremely strong and can destroy all things, but things cannot destroy it. The Buddha-nature is firm and indestructible, just like this, so it is used as a metaphor. Therefore, the scripture is named the 'Diamond Sutra' (Vajra Sutra), and the Buddha is also called the West.' The Dharma body is firm, without form and without dwelling, so it is indestructible. Therefore, it is also said: 'All forms are illusory.' The reason why it is said to be illusory is because it can be destroyed. The reason why it can be destroyed is because it has form.
。夫唯無相則無住。無住則無壞。由此觀之。無壞真身。即各在於當人。西方極樂。總不離於日用。而乃教人刻意。參禪求佛。何哉。不特是也。教人坐禪。教人修定。教人煉魔。教人燃身。教人斷臂。教人修三堅法。教人捨身命財。教人修六度萬行。難行能行。難捨能捨。難忍能忍。如是修行。曠世累劫。庶得成就。豈非修有相之佛。而欲以證無生之理乎。積有漏之因。而欲以希常住無漏之果乎。縱經塵劫。決不能就。而佛反教人為之。何哉。蓋眾生愚迷。既以佛為決不可成之物。又枉誣釋迦老子。以為是曾經無量億劫。承事善知識。刻苦修習而至。非我等眾生所可希冀也。夫既以己為眾生。即是有眾生相矣。又以佛為不可冀。即是有壽者相矣。壽者相即人相。眾生相即我相。四相宛然。何時能信無相佛事耶。佛憫此故。故廣開方便法門。任其隨意修者。縱不成佛。亦得善果。如果有大弘願聖固力者。累劫辛勤。日暮途遠。自然回頭反顧。覺迷知非耳。此時若頓爾放下。便是真放下。頓爾安穩。便是真安穩。雖是塵劫徒勞。然不如是。則信根不深。得之亦不堅固也。是以不得不聽其如此也。但如此修行。是必待億萬劫。方始成得一個佛。爾在佛子。則為世間未常有之佛子。在釋迦。亦為望得眼穿。累劫不能成得一個
【現代漢語翻譯】 現代漢語譯本 因為沒有表相，所以沒有執著；沒有執著，就不會有壞滅。由此看來，不壞的真身，就在每個人自身。西方的極樂世界，總不離於日常生活。然而卻教人刻意地參禪求佛，這是為什麼呢？不只是這樣，還教人坐禪、修定、煉魔、燃身、斷臂、修三堅法、捨身命財、修六度萬行，做難做之事，舍難捨之物，忍難忍之苦。像這樣修行，經歷曠日持久的累劫，希望能夠成就。這豈不是在修有相的佛，卻想以此來證悟無生的道理嗎？積累有漏的因，卻想以此來希求常住無漏的果嗎？縱然經過無數劫，也決不可能成就。而佛反而教人這樣做，又是為什麼呢？ 因為眾生愚昧迷惑，既認為成佛是不可能的事情，又枉自誣衊釋迦老子，認為他是曾經經過無量億劫，承事善知識，刻苦修習才成就的，不是我們這些眾生所能期望的。既然已經認為自己是眾生，那就是有了眾生相了。又認為成佛是不可以期望的，那就是有了壽者相了。壽者相就是人相，眾生相就是我相。四相宛然存在，何時才能相信無相的佛事呢？佛憐憫這種情況，所以廣開方便法門，任憑他們隨意修行。縱然不能成佛，也能得到善果。如果有人有大弘願和堅固的力量，即使累劫辛勤，感到日暮途遠，自然會回頭反顧，覺悟迷途，知道錯誤。這時如果能頓然放下，才是真放下；頓然安穩，才是真安穩。雖然塵劫徒勞，但不如這樣，則信根不深，得之也不堅固。所以不得不聽任他們這樣做。但如此修行，必定要等待億萬劫，才能成就一個佛。你在佛的弟子中，就是世間未曾有過的佛弟子。在釋迦牟尼佛看來，也是望眼欲穿，累劫都不能成就一個。
【English Translation】 English version Because there is no form (無相), there is no attachment (無住); without attachment, there is no decay (無壞). From this perspective, the indestructible true body (真身) resides within each person. The Western Pure Land of Ultimate Bliss (西方極樂) is never separate from daily life. Yet, people are taught to deliberately engage in Chan meditation (參禪) and seek Buddhahood (求佛). Why is this? It's not just that; people are also taught to practice seated meditation (坐禪), cultivate samadhi (修定), subdue demons (煉魔), burn their bodies (燃身), sever their arms (斷臂), cultivate the Three Firm Practices (三堅法), relinquish their lives, wealth, and possessions (捨身命財), and practice the Six Perfections and myriad practices (六度萬行), doing what is difficult to do, giving up what is difficult to give up, and enduring what is difficult to endure. Practicing in this way, through vast eons (曠世累劫), they hope to achieve enlightenment. Isn't this cultivating a Buddha with form (有相之佛) while trying to realize the principle of non-birth (無生之理)? Accumulating causes of defilement (有漏之因) while trying to hope for the constant, undefiled fruit (常住無漏之果)? Even after countless eons, it will never be achieved. Yet, the Buddha teaches people to do this. Why? It is because sentient beings (眾生) are foolish and deluded, believing that becoming a Buddha is impossible. They also falsely accuse Shakyamuni Buddha (釋迦老子), thinking that he attained enlightenment only after serving wise teachers (善知識) and practicing diligently through countless eons, something that we sentient beings cannot hope for. Since they already consider themselves sentient beings, they possess the characteristic of sentient beings (眾生相). And since they believe that becoming a Buddha is unattainable, they possess the characteristic of a life-span (壽者相). The characteristic of a life-span is the characteristic of a person (人相), and the characteristic of sentient beings is the characteristic of self (我相). With these four characteristics (四相) clearly present, when will they ever believe in the formless Buddha-work (無相佛事)? The Buddha, pitying this situation, widely opens the expedient methods (方便法門), allowing them to practice as they wish. Even if they cannot become Buddhas, they can still attain good results. If someone has great vows (大弘願) and firm strength (聖固力), even if they toil diligently through countless eons, feeling that the day is ending and the road is long, they will naturally turn back and look, awaken from delusion, and realize their mistakes. At that moment, if they can suddenly let go, that is true letting go; if they can suddenly find peace, that is true peace. Although the eons of effort were in vain, without them, their roots of faith (信根) would not be deep, and their attainment would not be firm. Therefore, it is necessary to allow them to do so. But practicing in this way, it will surely take billions of eons to achieve one Buddha. You, among the Buddha's disciples (佛子), would be a Buddha disciple unprecedented in the world. Even for Shakyamuni Buddha, it would be a long wait, and countless eons would not produce one.
半個佛矣。況人生一世。光陰有幾。二十以前。癡不知世故也。五十以後。衰懶散世故也。中間二十餘年。只了得婚娶仕宦等業障天。安有半個人肯發心。說到此者乎。是佛種不免斷滅矣。故佛特開此一門。專教人唸佛。謂西方有阿彌陀佛。願力廣大。但能持我名號。歸依西方者。無不接引之。隨其念力之淺深。以生九品之上。下下品化生者。雖不得見佛。亦得近佛。如今兩京十三省官員是也。雖不見至尊。然皆奉符節而行政令。人人皆以系至尊。差遣之人。畏仰之矣。誰敢犯之乎。若上品化生者。即今之卿相大臣是也。此其挹至尊之威光。奉至尊之嚴命。雖有大魔王。大修羅王。亦且退避三舍。況閻羅王。敢啟齒其間哉。所以然者。以佛愿廣大本真實而不虛故。臨命終時。佛乘願力。自來接引。如母求子一般。更有何難乎。以己信力。隨念往生。如子憶母一般。更有何險乎。兩情合併。同歸百方。又何疑耶。且一聲阿彌陀。原不費才毫友氣。又不妨半點家事。手持足屨。干辨常務。直信心一念耳。誰不能為。誰不能念。故今四海九州之人。四夷八蠻之國。一聲阿彌陀。遍滿三千大千世界者。以此故也。其中若有真聰明大志氣者。因唸佛而即見自己西方佛。又豈非盛德事耶。以此見唸佛之功德溥矣。故能大師有云。此
去西方。里數有十萬八千。如人身中十惡八邪。若無邪惡。當時自至。說遠。謂其下根。說近。謂其上智。蓋以上智之人。開口唸佛。便是西方極樂。既無一點塵勞可以障蔽。即是除去十萬八千。非別有所謂邪念惡念為吾障蔽也。然則教人唸佛者。不過欲人見佛耳。見佛者。既自簡易直截。往生者。又自坦平無阻。故永明壽禪師有萬修萬人去之喻云。既生西方。可以見佛。亦可以見自己佛。其視當下見佛者。只爭遲速間耳。遲速雖不同。及其既見佛。又何不同之有也。然則即今但能信佛唸佛者。又安知不是億劫承事善知識。苦行薰脩。以至此耶。
唸佛真義 所謂唸佛者。非口唸之念。乃心念之念也。心之所念者。想之所注也。志之所趨也。愛之所鐘也。情之所繫也。思之所極。而謀之所。必得也。觀於人世可見矣。世有以好色為心者。則唸唸唯色。色之外。百不上心矣。有以營生為心者。則唸唸生財。財之外。百不上心矣。以求貴為心者。則唸唸思貴。貴之外。百不上心矣。以至子子孫孫。永人為心者。則唸唸在於貽厥。貽厥之外。百不足以上其心矣。此等終日。亦何嘗口唸於是。然期而至。望而企。日夜不休。鮮不副其念者。則以心念之者確也。雖或雜以他事。然終不足以易其正念。則唸佛者可知矣。蓋人
【現代漢語翻譯】 現代漢語譯本 前往西方極樂世界，路程有十萬八千里。這好比人身中的十惡八邪（指十種惡行和八種不正之見）。如果心中沒有邪惡，當下就能到達。說路途遙遠，是針對下等根器的人；說路途很近，是針對上等智慧的人。因為對於上等智慧的人來說，開口唸佛，當下就是西方極樂世界。既然沒有一點塵世的煩惱可以遮蔽，那就是去除了十萬八千里。並不是另外有什麼邪念惡念來阻礙我們。既然如此，教人唸佛，不過是想讓人見到佛而已。見到佛，既簡單又直接；往生西方，又平坦沒有阻礙。所以永明延壽禪師有『萬修萬人去』的比喻。既然往生西方，就可以見到佛，也可以見到自己的佛性。這與當下見佛相比，只是時間快慢的差別而已。雖然快慢不同，但等到最終見到佛，又有什麼不同呢？既然如此，那麼現在只要能夠信佛唸佛的人，又怎麼知道不是經歷了億萬劫的承事善知識（指引導人們向善的良師益友），苦行修行，才達到今天的地步呢？
唸佛真義 所謂唸佛，不是口頭上的念，而是心裡的念。心裡所念的，是思想所專注的，是志向所趨向的，是愛戀所集中的，是情感所繫唸的，是思慮所窮盡，並且謀劃一定要得到的。觀察人世間就可以明白了。世上有以貪戀美色為心的人，那麼唸唸都是，除了之外，什麼都不放在心上。有以經營生計為心的人，那麼唸唸都是生財，除了錢財之外，什麼都不放在心上。以追求富貴為心的人，那麼唸唸都是想著富貴，除了富貴之外，什麼都不放在心上。以至於子子孫孫，永遠為他們著想的人，那麼唸唸都在於為後代留下產業，除了為後代留下產業之外，什麼都不足以放在心上。這些人整天如此，也未曾口頭唸叨這些，然而期望著，盼望著，日夜不停，很少有不符合他們心念的。這是因為心裡所念的確實堅定。即使有時夾雜著其他事情，但最終不足以改變他們的正念。那麼唸佛的道理就可以明白了。因為人
【English Translation】 English version To go to the Western Pure Land, the distance is one hundred and eight thousand 'li' (a Chinese unit of distance). This is analogous to the ten evils and eight heterodoxies (referring to ten evil deeds and eight incorrect views) within a person's body. If there is no evil in the mind, one will arrive there immediately. Saying it is far is for those of inferior capacity; saying it is near is for those of superior wisdom. Because for those of superior wisdom, uttering the Buddha's name is itself the Western Pure Land. Since there is not a speck of worldly defilement that can obscure, that is the removal of one hundred and eight thousand 'li'. It is not that there are separate evil thoughts that obstruct us. Therefore, teaching people to recite the Buddha's name is simply to allow people to see the Buddha. Seeing the Buddha is both simple and direct; being reborn in the Pure Land is smooth and unobstructed. Therefore, Chan Master Yongming Yanshou has the analogy of 'ten thousand practice, ten thousand go'. Since one is born in the Western Pure Land, one can see the Buddha, and one can also see one's own Buddha-nature. Compared to seeing the Buddha in the present moment, it is only a matter of the speed of time. Although the speed is different, when one finally sees the Buddha, what difference is there? Therefore, those who can now believe in the Buddha and recite the Buddha's name, how do you know that they have not served good teachers and friends (referring to virtuous teachers and friends who guide people towards goodness) for countless eons, practicing diligently, to reach this point today?
The True Meaning of Buddha Recitation The so-called Buddha recitation is not the recitation of the mouth, but the recitation of the mind. What the mind recites is what the thought focuses on, what the will tends towards, what love concentrates on, what emotions are tied to, what thoughts exhaust, and what plans must be obtained. This can be seen by observing the human world. If there are people in the world who take lust as their heart, then every thought is only *, nothing else is in their mind. If there are people who take making a living as their heart, then every thought is about making money, nothing else is in their mind. If there are people who take seeking wealth and status as their heart, then every thought is about wealth and status, nothing else is in their mind. As for those who think of their children and grandchildren forever, then every thought is about leaving property for their descendants, nothing else is enough to put in their mind. These people are like this all day long, and they have never recited these things verbally, but they expect, they hope, day and night without stopping, and few do not match their thoughts. This is because what the mind recites is indeed firm. Even if it is sometimes mixed with other things, it is ultimately not enough to change their right thought. Then the principle of Buddha recitation can be understood. Because people
之念頭。所繫最急。如水之必赴海。如火之必炎上。如利刃之必傷。如毒藥之必死。無空過者。唸佛之念。亦如是也。則雖不念一聲佛。固終日唸佛也。若或將信將疑。未知的有西方與否。則雖唸佛以為工課。千聲以為法則。亦徒勞耳。全不信佛是眾生之母。無有母不憶子之理。只愁子不念母耳。果一心念母。則母即在於子前。只是肉眼看不見耳。何待他日而後見。又何待他日而後往耶。又豈若好貴好貨等。須積累而後至。或聽天所命。而猶有不至者耶。近聞有異夢者三人。其三人者雖至愚。亦大驚怖。蓋其夢既異。既醒又有大徴。故懼耳。余聞而作唸佛偈以贊之。冀其或肯。轉念向佛。惜哉無福難度也。全不思此夢非常。全不思佛。正欲以此夢儆覺眾生。而卒以夙念堅固。湯火競馳。竟作夢會。可悲也夫。
答。西方問佛者非他。二心是矣。此心人人具有。物物各具。其發而不測。則謂此心之神。其應而不有。則謂與物俱化。神則無方可拘。故出生入死。推行而不滯於一隅。化則無跡可留。故或生或死。變化而卒。歸乎幻妄。人唯不知。是心之神化。而執神化者。遂謂之吾心。是以沉溺於生死之中。改換于輪迴之頃。萬劫千生。任其變幻。或時福德多故。即生天堂。或時以天堂享福太過故。復下地獄。唯聖人
知此輪迴生死之場。非有識者所宜安居。故十有五歲。便欲志道。以此道即神化自出之地。生死之根本也。本自無生。豈有死乎。本自無死。寧有生哉。故曰。朝聞道夕死可矣。言可以死。而不復輪迴於六趣也。佛氏重之。故終年累歲。唯日與諸弟子等。共談此理。乃賢智者恃其聰明。不信自己本來無生。本來空空。本來清凈。本來至足。反欲加以聰明。廣以知見。而不知其卒。入于生死輪迴之中。於是焉不得已。復指示眾生。以唸佛之路。謂西方有阿彌陀佛。發願欲接引唸佛眾生。同歸極樂凈土。既生凈土。亦可暫免輪迴生死之苦。他時後日。密邇佛光。親證無生。必矣。故有大彌陀小彌陀等經。今日夕工課所誦者。小彌陀經耳。皆說蓮華化生。不比胞胎凡質。所聞皆佛語。所見皆佛事。極樂無可比者。此豈誑人語哉。佛言。我若誑人。當代眾生。受塵沙劫。拔舌地獄苦。此豈細事。而佛敢以誑人哉。蓋佛每入定時。盡受十方天堂地獄與夫龍宮海藏各處說法之請。是以盡行遍會塵沙諸佛。況阿彌陀佛而不與會耶。故佛特具言之。此係佛之至言。唯目瞇凡夫。不可與言。吁。安有大聖人出世事。而可與凡夫言哉。
與關僧如正書 昨會企庵殿下具道。我如正師。自幼不群。今閉關三年。是真實為性命者矣。所恨
【現代漢語翻譯】 現代漢語譯本： 深知這輪迴生死之場，不是有見識的人應該安居的地方。因此我十五歲時，便立志求道。因為這道是神化自然生出的地方，是生死的根本。本來就沒有生，哪裡會有死呢？本來就沒有死，哪裡會有生呢？所以說，『早上明白了道，晚上死去都可以了。』意思是說可以擺脫死亡，不再在六道中輪迴了。佛家重視這個，所以終年累月，每天都和弟子們一起談論這個道理。那些自以為聰明的賢智者，不相信自己本來無生，本來空空蕩蕩，本來清凈，本來就什麼都不缺，反而要加上自己的聰明，擴充套件自己的知見，卻不知道最終會進入生死輪迴之中。於是不得已，又指示眾生唸佛的道路，說西方有阿彌陀佛（Amitabha，西方極樂世界的佛），發願要接引唸佛的眾生，一同回到極樂凈土。既然生到凈土，也可以暫時免除輪迴生死的痛苦。將來某一天，靠近佛光，親自證悟無生，那是必然的。所以有《大彌陀經》、《小彌陀經》等經典，現在早晚功課所誦讀的，就是《小彌陀經》罷了。都說蓮花化生，不像胞胎凡胎那樣。所聽到的都是佛的教誨，所看到的都是佛的事業，極樂世界沒有什麼可以相比的。這難道是騙人的話嗎？佛說：『我如果欺騙人，願意代替眾生，承受無數劫的拔舌地獄的苦難。』這難道是小事，而佛敢用它來欺騙人嗎？佛每次入定時，都會接受十方天堂地獄以及龍宮海藏各處說法的邀請。因此會遍及所有世界的無數佛。更何況是阿彌陀佛而不去參加法會呢？所以佛特別詳細地說明這件事。這是佛的至理名言，只是對那些被世俗矇蔽的凡夫，是無法與他們說的。唉！哪裡有大聖人出世的事，是可以和凡夫俗子說的呢？ 與關僧如正書：昨天企庵殿下詳細地說了，我的如正師，從小就不合羣，現在閉關三年，是真正為性命而修行的人啊。遺憾的是……
【English Translation】 English version: Knowing this realm of Samsara (cycle of birth and death), is not a place where those with awareness should dwell. Therefore, at the age of fifteen, I resolved to seek the Dao (the Way, the Truth). Because this Dao is the place where spiritual transformation naturally arises, it is the root of birth and death. Originally there is no birth, how can there be death? Originally there is no death, how can there be birth? Therefore, it is said, 'If one hears the Dao in the morning, one can die in the evening.' Meaning that one can escape death and no longer be reborn in the six realms of existence. The Buddhists value this, so year after year, day after day, they only discuss this principle with their disciples. Those wise men who rely on their intelligence do not believe that they are originally unborn, originally empty, originally pure, and originally complete. Instead, they want to add to their intelligence and broaden their knowledge, but they do not know that they will eventually enter the cycle of birth and death. Therefore, they have no choice but to point out the path of Buddha-recitation to sentient beings, saying that in the West there is Amitabha Buddha (Amitabha, Buddha of the Western Pure Land), who has vowed to receive sentient beings who recite the Buddha's name and bring them together to the Pure Land of Ultimate Bliss. Once born in the Pure Land, one can also temporarily avoid the suffering of Samsara. In the future, one will be close to the Buddha's light and personally realize non-birth, that is certain. Therefore, there are scriptures such as the 'Larger Sukhavativyuha Sutra' and the 'Smaller Sukhavativyuha Sutra'. What is recited in the morning and evening lessons today is the 'Smaller Sukhavativyuha Sutra'. They all speak of being born from a lotus flower, unlike the ordinary quality of being born from a womb. What is heard is all the Buddha's teachings, and what is seen is all the Buddha's activities. There is nothing comparable to the Land of Ultimate Bliss. Are these deceptive words? The Buddha said, 'If I deceive people, I will be willing to suffer the pain of the hell of having my tongue pulled out for countless kalpas (eons) on behalf of sentient beings.' Is this a trivial matter that the Buddha would dare to use to deceive people? Every time the Buddha enters Samadhi (meditative state), he receives invitations to preach from all the heavens and hells in the ten directions, as well as from the dragon palaces and sea treasuries. Therefore, he will attend all the countless Buddhas in all the worlds. How much more so would he attend the assembly of Amitabha Buddha? Therefore, the Buddha specifically stated this matter in detail. This is the Buddha's ultimate teaching, but it cannot be spoken to ordinary people who are blinded by the world. Alas! How can the events of a great sage appearing in the world be spoken to ordinary people? Letter to the monk Ru Zheng of Guan: Yesterday, His Highness Qi'an spoke in detail, my teacher Ru Zheng, has been unconventional since childhood, and now he has been in solitary retreat for three years, he is truly a person who cultivates for the sake of his life. It is a pity that...
敝寓隔遠。不獲時從扣關問訊也。大抵學佛者。門戶雖多。唯有二種。二種者何。一念佛。二參禪也。參禪欲見自己佛。見自己佛。即自成佛。但根器淺者。多信不及。信不及。故見不徹。所謂當面蹉過者是也。唸佛欲見彼阿彌陀佛。見彼佛則長往佛國。日聞佛音。日見佛事。終久亦見自己佛。成自己佛。比之參禪成佛者。雖遲速不同。其為欲成自己佛一也。其為得免輪迴生死之苦。不受一切天堂地獄善惡諸趣所攝亦一也。蓋阿彌陀佛。有愿接引一切唸佛眾生。同生凈土。故其言曰。眾生有盡。我願無窮。若有一眾生不成佛。終不於此取泥洹。夫眾生決無盡期。則佛愿亦決無了期。明矣。佛愿如此。而謂佛不肯接引我者。未之有也。但眾生世間習重。恩愛情濃。自不信佛。自不肯往。自不聽他接引耳。雖佛有愿。其柰眾生何。今如正既一心信佛。一心念佛。何患不生極樂乎。既生極樂。皈依父母。有何天堂地獄等趣。敢妄勾攝我也。幸善念之。
唸佛八偈
南無阿彌陀佛 是我六字真經 念得提心在口 去時把臂同行
南無阿彌陀佛 是我西方公據 念時信口純熟 行時信步將去
南無阿彌陀佛 透過地網天羅 見身猶是眾生 來身便是彌陀
南無阿彌陀佛 不用花言巧
【現代漢語翻譯】 現代漢語譯本： 我住的地方偏遠，沒能時常去拜訪請教。大體上來說，學佛的人，門徑雖然很多，但只有兩種。這兩種是什麼呢？一是念佛，二是參禪。參禪是爲了見到自己的佛性，見到自己的佛性，就能自己成佛。但是根器淺薄的人，大多難以相信。因為不相信，所以見不透徹，這就是所謂的當面錯過。唸佛是爲了見到阿彌陀佛（Amitabha Buddha），見到阿彌陀佛就能往生到西方極樂世界，每天聽聞佛法，每天見到佛事，最終也能見到自己的佛性，成就自己的佛。與參禪成佛相比，雖然有快慢的不同，但最終都是爲了成就自己的佛性。同樣，都是爲了免除輪迴生死的痛苦，不受天堂地獄等善惡諸道的束縛。阿彌陀佛發願接引一切唸佛的眾生，一同往生凈土，所以他說：『眾生有窮盡的時候，我的願力沒有窮盡的時候。如果有一個眾生沒有成佛，我終究不會入涅槃（Nirvana）。』眾生永遠沒有窮盡的時候，那麼佛的願力也永遠沒有了結的時候，這不是很明顯嗎？佛的願力如此廣大，卻說佛不肯接引我，這是不可能的。只是眾生世間的習氣太重，對恩愛感情太執著，自己不相信佛，自己不願意往生，自己不聽從佛的接引罷了。即使佛有願力，又能把眾生怎麼樣呢？現在您既然一心信佛，一心念佛，還擔心不能往生極樂世界嗎？既然往生極樂世界，皈依佛菩薩，有什麼天堂地獄等惡道，敢胡亂勾引您呢？希望好好地記住這些。
唸佛八偈
南無阿彌陀佛（Namo Amitabha Buddha），是我六字真經。 念得提心在口，往生時佛來接引。
南無阿彌陀佛（Namo Amitabha Buddha），是我往生西方的憑據。 念時信口純熟，往生時便可信步前往。
南無阿彌陀佛（Namo Amitabha Buddha），能透過地獄天界的羅網。 現在看起來還是眾生之身，來世便是阿彌陀佛。
南無阿彌陀佛（Namo Amitabha Buddha），不用花言巧語。
【English Translation】 English version: My residence is far away, and I have not been able to visit and inquire often. Generally speaking, for those who study Buddhism, although there are many paths, there are only two kinds. What are these two kinds? One is reciting the Buddha's name (Nianfo), and the other is Chan (Zen) meditation. Chan meditation aims to see one's own Buddha-nature. Seeing one's own Buddha-nature means becoming a Buddha oneself. However, those with shallow roots often lack faith. Because they lack faith, they cannot see through it completely. This is what is meant by 'missing it right in front of your face.' Reciting the Buddha's name aims to see Amitabha Buddha (Amitabha Buddha). Seeing that Buddha allows one to be reborn in the Pure Land, hearing the Buddha's teachings daily, and seeing the Buddha's activities daily. Eventually, one will also see one's own Buddha-nature and become one's own Buddha. Compared to becoming a Buddha through Chan meditation, although there are differences in speed, the ultimate goal is the same: to become one's own Buddha-nature. Similarly, both aim to escape the suffering of reincarnation and not be bound by the good and evil realms of heavens and hells. Amitabha Buddha has vowed to receive all sentient beings who recite his name and lead them to be reborn in the Pure Land together. Therefore, he said, 'Sentient beings may have an end, but my vows have no end. If even one sentient being does not become a Buddha, I will not enter Nirvana (Nirvana).' Since sentient beings will never be exhausted, then the Buddha's vows will never be completed. Isn't this clear? The Buddha's vows are so vast, yet to say that the Buddha is unwilling to receive me is impossible. It is only that sentient beings' worldly habits are too heavy, their attachment to love and affection is too strong, they do not believe in the Buddha themselves, they are unwilling to be reborn, and they do not listen to the Buddha's reception. Even if the Buddha has vows, what can he do about sentient beings? Now that you sincerely believe in the Buddha and sincerely recite the Buddha's name, why worry about not being reborn in the Land of Ultimate Bliss? Since you are reborn in the Land of Ultimate Bliss and take refuge in the Buddhas and Bodhisattvas, what hells or other evil realms would dare to recklessly ensnare you? I hope you remember these well.
Eight Verses on Reciting the Buddha's Name
Namo Amitabha Buddha (Namo Amitabha Buddha) is my six-word true scripture. Recite it with your heart in your mouth; when you go, the Buddha will come to greet you.
Namo Amitabha Buddha (Namo Amitabha Buddha) is my public document for going to the West. When reciting, believe it purely and熟練; when going, you can confidently walk there.
Namo Amitabha Buddha (Namo Amitabha Buddha) can penetrate the nets of earth and heaven. Seeing the body is still that of a sentient being; in the next life, it will be Amitabha.
Namo Amitabha Buddha (Namo Amitabha Buddha) does not require flowery words or clever speech.
說 我若真實唸佛 佛便為我說法
南無阿彌陀佛 聲聲叫得慈悲 大悲救苦眾生 大悲故愿無違
南無阿彌陀佛 愿我今生證果 但念彌陀一聲 自出蓮華一朵
南無阿彌陀佛 我是他家兒孫 莫愁呼他不應 只愁我不上門
南無阿彌陀佛 他是我家宗祖 但能真心念之 永脫輪迴苦趣
凈土決(終)
【現代漢語翻譯】 現代漢語譯本 說： 我如果真實地念誦佛的名號，佛就會為我宣說佛法。 南無阿彌陀佛（皈依阿彌陀佛），聲聲呼喚都充滿了慈悲。 以大慈悲心救度受苦的眾生，因為大慈悲的緣故，所發的誓願沒有違背。 南無阿彌陀佛（皈依阿彌陀佛），愿我今生能夠證得佛果。 只要唸誦阿彌陀佛一聲，自然就會從蓮花中生出一朵蓮花。 南無阿彌陀佛（皈依阿彌陀佛），我是阿彌陀佛的子孫。 不要擔心呼喚他他不迴應，只擔心我自己不肯上門。 南無阿彌陀佛（皈依阿彌陀佛），阿彌陀佛是我的宗族祖先。 只要能夠真心念誦他的名號，就能夠永遠脫離輪迴的痛苦。 《凈土決》（終）
【English Translation】 English version Say: If I sincerely recite the Buddha's name, the Buddha will then expound the Dharma for me. Namo Amitabha (Homage to Amitabha Buddha), every utterance is filled with compassion. With great compassion, he saves suffering sentient beings; because of great compassion, his vows are never violated. Namo Amitabha (Homage to Amitabha Buddha), may I attain enlightenment in this life. With just one recitation of Amitabha's name, a lotus flower will naturally emerge. Namo Amitabha (Homage to Amitabha Buddha), I am his descendant. Do not worry that he will not respond to my call; only worry that I do not approach his door. Namo Amitabha (Homage to Amitabha Buddha), he is my ancestral founder. If one can sincerely recite his name, one will be forever liberated from the suffering of samsara. The End of 'Pure Land Resolution'