X61n1162_凈土資糧全集
卍新續藏第 61 冊 No. 1162 凈土資糧全集
No. 1162-A 凈土資糧全集(前集)
桐邑凈業弟子 莊廣還 輯
西方凈土圖(一名極樂世界亦云安養亦云安樂亦云清泰亦云妙意總名凈土)
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No. 1162-B 附中峰大師懷凈土詩(詳見往生章略舉尊宿中)
七重密覆真珠網 三級平鋪瑪瑙階 安養導師悲願切 遙伸金臂接人來
藕池無日不華開 四色光明映寶臺 金臂遙伸垂念切 眾生何事不思來
七重行樹影交加 晝夜開敷白藕華 佛手自來遮不得 眾生何事覓無涯
鸚鵡頻伽繞樹鳴 好音和雅正堪聽 慇勤不斷緣何事 曲為勞生昧己靈
六時不斷雨天華 風味新奇孰有加 清旦滿盛衣裓里 歸來重獻佛袈裟
世界何緣稱極樂 只因眾苦不能侵 道人若要尋歸路 但向塵中了自心
十萬余程不隔塵
【現代漢語翻譯】 現代漢語譯本 卍新續藏第 61 冊 No. 1162 凈土資糧全集 No. 1162-A 凈土資糧全集(前集) 桐邑凈業弟子 莊廣還 輯 西方凈土圖 (一名極樂世界，亦云安養，亦云安樂，亦云清泰，亦云妙意，總名凈土) No. 1162-B 附中峰大師懷凈土詩 (詳見往生章略舉尊宿中) 七重密覆真珠網，三級平鋪瑪瑙階。 安養導師悲願切，遙伸金臂接人來。 藕池無日不華開，四色光明映寶臺。 金臂遙伸垂念切，眾生何事不思來。 七重行樹影交加，晝夜開敷白藕華。 佛手自來遮不得，眾生何事覓無涯。 鸚鵡頻伽繞樹鳴，好音和雅正堪聽。 慇勤不斷緣何事，曲為勞生昧己靈。 六時不斷雨天華，風味新奇孰有加。 清旦滿盛衣裓里，歸來重獻佛袈裟。 世界何緣稱極樂，只因眾苦不能侵。 道人若要尋歸路，但向塵中了自心。 十萬余程不隔塵。
【English Translation】 English version 卍 New Continued Tripitaka, Volume 61, No. 1162, Complete Collection of Pure Land Resources No. 1162-A Complete Collection of Pure Land Resources (First Collection) Compiled by Zhuang Guanghuan, a Pure Land disciple from Tongyi Map of the Western Pure Land (also known as the Sukhavati (Pure Land), also called An'yang (Peaceful Nurturing), also called Anle (Peace and Joy), also called Qingtai (Pure and Peaceful), also called Miaoyi (Wonderful Meaning), collectively known as Pure Land) No. 1162-B Attached: Master Zhongfeng's Poem on Cherishing the Pure Land (See 'Rebirth Chapter, Brief Excerpts of Venerable Monks') Seven layers densely cover the pearl net, three levels evenly spread the agate steps. The guide of An'yang (Peaceful Nurturing) has deep compassion and vows, remotely extending golden arms to receive people. The lotus pond blooms every day, four-colored light reflects the treasure platform. Golden arms remotely extend with deep mindfulness, why don't sentient beings think of coming? Seven layers of rows of trees intertwine shadows, day and night blooming white lotus flowers. The Buddha's hand cannot cover it, why do sentient beings seek endlessly? Parrots and Kalavinka (mythical birds) sing around the trees, the beautiful and harmonious sounds are truly worth listening to. What is the reason for the constant diligence? It is a song for the toiling life that obscures one's own spirit. The rain of heavenly flowers never ceases at six times, what flavor is so novel and unsurpassed? In the clear morning, fill the garment bag, return and reverently offer it to the Buddha's kasaya (robe). Why is the world called Sukhavati (Utmost Bliss)? It is only because all suffering cannot invade. If the Taoist wants to find the way home, just realize one's own mind in the dust. More than a hundred thousand miles do not separate the dust.
休將迷悟自疏親 剎那念盡恒沙佛 便是蓮華國里人
No. 1162-C 附西齋禪師懷凈土詩(諱梵琦字楚石詳見往生集)
將參法會禮金仙 漸逐香風出寶蓮 紅肉髻光流不盡 紫金身相照無邊 重重煙樹垂平地 一一華臺接遠天 諸佛界中希有事 瞭如明鏡現吾前
遙指家鄉落日邊 一條歸路直如弦 空中韻奏般般樂 水上華開朵朵蓮 雜樹枝莖成百寶 群居服食勝諸天 吾師有愿當垂接 不枉翹勤五十年
一朵蓮含一聖胎 一生功就一華開 稱身瓔珞隨心現 盈器酥酡逐念來 金殿有光含日月 玉樓無地著塵埃 法王為我譚真諦 直得虛空笑滿腮
池上藕華花上人 佛光來照紫金身 更聞妙法除心垢 盡救迷情出苦輪 舉步遍游塵點國 利生終滿涅槃因 娑婆界上光陰短 極樂知經幾劫春
放下身心佛身前 尋常盈耳法音宣 風柯但奏無生曲 日觀長開不夜天 行趁玉階云冉冉 坐依珠樹月娟娟 凡夫到此皆成聖 不歷僧祇大果圓
珠王宮殿玉園林 坐臥經行地是金 舍利時時宣妙響 頻伽歷歷奏仙音 返聞頓悟無生理 常住周圓不動心 觸目皆為清凈土 來從曠劫到如今
【現代漢語翻譯】 現代漢語譯本 不要因為迷惑或覺悟而疏遠親近， 剎那間唸誦完如恒河沙數般的佛陀（Buddha）， 便是那蓮花國（Lotus Land）里的人。
No. 1162-C 附西齋禪師懷凈土詩（諱梵琦字楚石詳見往生集）
將要參加法會去禮拜金仙（Golden Immortal）， 漸漸地隨著香風走出寶蓮（Precious Lotus）。 紅色肉髻的光芒流淌不盡， 紫金色的身相照耀無邊。 重重疊疊的煙霧樹木垂向平地， 一一朵朵的華麗蓮臺連線著遙遠的天邊。 在諸佛（Buddha）的世界中這是稀有的事情， 完全像明鏡一樣顯現在我的眼前。
遙遠地指向家鄉落日的地方， 一條迴歸的路筆直如弦。 空中演奏著各種各樣的美妙音樂， 水上盛開著一朵朵的蓮花。 各種樹木的枝幹組成了無數的珍寶， 群居生活和飲食勝過諸天（Devas）。 我的老師如果發願應當垂手接引， 不辜負我五十年來的勤奮和期盼。
一朵蓮花包含著一個聖胎， 一生的功德成就一朵蓮花的開放。 稱心的瓔珞隨著心念顯現， 盛滿器皿的酥油隨著念頭而來。 金色的殿堂有光芒包含著日月， 玉石的樓閣沒有地方沾染塵埃。 法王（Dharma King）為我講述真正的道理， 直接讓虛空都笑得合不攏嘴。
池塘上的蓮花，蓮花上的人， 佛光（Buddha's Light）照耀著紫金色的身體。 更能聽到美妙的佛法去除心中的污垢， 全部救度迷惑的眾生脫離痛苦的輪迴。 舉步就能遍游無數的塵點國土， 利益眾生最終圓滿涅槃（Nirvana）的因。 娑婆（Saha）世界上的光陰短暫， 極樂（Sukhavati）世界不知經過了多少劫的春天。
放下身心在佛（Buddha）的身前， 經常聽到充滿耳邊的佛法之音宣講。 風中的樹枝只是演奏著無生的樂曲， 太陽的景象長久地開放著沒有夜晚的天空。 行走追趕著玉石臺階雲彩緩緩飄動， 坐著依靠著珍珠樹木月光美好。 凡夫俗子來到這裡都能成為聖人， 不經歷漫長的修行就能圓滿偉大的果實。
珍珠之王建造的宮殿和玉石的園林， 坐著、躺著、行走的地方都是黃金。 舍利（Sarira）時時宣揚著美妙的聲響， 頻伽鳥（Kalavinka）清晰地演奏著仙樂。 反過來聽聞就能頓悟沒有生滅的道理， 常住不變周遍圓滿不動的心。 觸目所及都是清凈的國土， 從曠遠的長劫以來直到如今。
【English Translation】 English version Do not alienate yourself from closeness due to delusion or enlightenment, In an instant, reciting Buddhas (Buddha) as numerous as the sands of the Ganges, One becomes a person in the Lotus Land (Lotus Land).
No. 1162-C Attached is Zen Master Xizhai's Poem on Cherishing the Pure Land (Given name Fanqi, courtesy name Chushi, see Biography Collection)
About to attend the Dharma assembly to pay homage to the Golden Immortal (Golden Immortal), Gradually following the fragrant breeze out of the Precious Lotus (Precious Lotus). The light of the red ushnisha flows endlessly, The form of the purple-gold body illuminates without limit. Layers upon layers of misty trees hang down to the flat ground, Each and every magnificent lotus platform connects to the distant sky. In the worlds of all Buddhas (Buddha), this is a rare event, Appearing as clearly as a bright mirror before my eyes.
Pointing afar to the setting sun of my homeland, A path of return as straight as a string. In the air, various kinds of beautiful music are played, On the water, lotus flowers bloom in profusion. The branches and stems of various trees form countless treasures, Living and eating together surpasses the heavens (Devas). If my teacher makes a vow, he should extend a hand to receive me, Not wasting my fifty years of diligence and anticipation.
A single lotus contains a sacred embryo, A lifetime of merit accomplishes the opening of a lotus. Ornaments that suit the body appear according to the mind, Ghee filling the vessels comes with each thought. The golden palace has light containing the sun and moon, The jade pavilion has no place to be stained by dust. The Dharma King (Dharma King) speaks to me of the true principle, Directly causing the void to smile broadly.
Lotus flowers on the pond, people on the lotus flowers, Buddha's Light (Buddha's Light) shines on the purple-gold body. Even more, hearing the wonderful Dharma removes the defilements of the heart, Completely saving deluded beings from the cycle of suffering. Lifting a foot, one can travel throughout countless lands of dust motes, Benefiting beings, ultimately perfecting the cause of Nirvana (Nirvana). Time is short in the Saha (Saha) world, How many kalpas of spring have passed in the Sukhavati (Sukhavati) world?
Releasing body and mind before the Buddha (Buddha), Constantly hearing the Dharma sound filling the ears. The branches in the wind only play the music of non-birth, The sight of the sun perpetually opens the sky without night. Walking and chasing the jade steps, the clouds drift slowly, Sitting and leaning on the pearl trees, the moonlight is beautiful. Ordinary people who come here all become sages, Without experiencing long periods of cultivation, the great fruit is perfected.
Palaces built by the pearl king and gardens of jade, The places for sitting, lying, and walking are all gold. Relics (Sarira) constantly proclaim wonderful sounds, Kalavinka birds (Kalavinka) clearly play celestial music. Hearing inwardly, one can suddenly awaken to the principle of no birth and no death, The constantly abiding, all-pervading, and unmoving mind. Everything that meets the eye is a pure land, Coming from distant kalpas until now.
一寸光陰一寸金 勸君唸佛早迴心 直饒鳳閣龍樓貴 難免雞皮鶴髮侵 鼎內香菸初未散 空中法駕已遙臨 塵塵剎剎雖清凈 獨有彌陀願力深
(還)謹按二師之詩雖多。不過稱讚勸勉二義。今所述者雖七首。二義備矣。如中峰之前五首。所以贊凈土之勝。第六首。勉人以了自心。何以了自心。非唸佛不能也。故第七首勸人以唸佛。如西齋之前五首。亦贊凈土之勝。第六首。勉人以悟無生。何以悟無生。非唸佛不能也。故第七首勸人以唸佛。此還纂述二詩之意也。俾凈業之士。功課之餘。詠歎淫佚。意洽義融。有不手舞而足蹈者乎。往生資糧。造端於此矣。
No. 1162-D 凈土資糧全集序
莊居士集古今凈土經論。擇要語類編之。而間附以己意。既成帙。踵門而告予曰。茲凈土資糧全集也。說者謂凈土著述。簡冊相望。蓋篋有餘資。囊有餘糧矣。復何藉此。予曰不然。今夫游萬里外。未聞厭資糧之多者。是故旅途而遭睏乏。則文錢斗金。粒米廩粟。況夫以百千劫未歸之窮子。適十萬億難至之寶邦。何嫌乎功德法財之殷且富。披輿圖。問道路之頻煩耶。殊鄉僻邑。購一經一論。不勝其艱。使是編廣佈。人得而讀之。一代時教。粗知其大端矣。雖然。不挾文錢。不赍
粒米。如一念頃。生極樂國。世寧無是人乎。如是人前。說如是編。誠為贅語。茍不盡然。是編與凈土諸書並行。安知其無補云。
大明萬曆歲次甲午春正月吉旦云棲袾宏識
(還)謹按不挾文錢不赍粒米之說。或者疑之。謂五臺居士。則曰頓漸二門。皆必藉于資糧。今蓮師所云不侔。何也。予曰。蓮師所指。上智之人也。上智之資糧。生知安行者也。豈復藉於此集乎。今曰挾。曰赍。是有執持力守之意。學知利行事也。豈可以語上智乎。故曰不挾文錢。不赍粒米。非真無資糧之謂。讀者不以辭害意可也。
No. 1162-E 凈土資糧全集序
歸元直指云。欲生凈土。須辦資糧。夫凈土一途。誠出世捷徑。 釋迦慈尊。最大方便。特為拈出。反覆囑示。不啻三令五申。而古來萬聖千賢。讚歎垂訓。如出一口。末教眾生。欲超生死。舍凈土之外。更覓何處往生哉。第凈土之遊。窮子豈能垂橐徒往。雖有頓漸二門。皆必藉于資糧。一念頓生者。譬諸大局幹人。萬斛之裝。咄嗟可辦。漸機之士。譬諸材力綿寡。斗儲升積。假以歲月。世鮮上智。資糧殆不可不預講也。資糧者何。曰信。曰愿。曰行。是已。此三者。能於二六時中預辦。則出門隨用隨足。雖歷恒河沙剎土。亦無艱難困苦。況十萬
【現代漢語翻譯】 現代漢語譯本 一念之間，就能往生極樂世界，難道世上沒有這樣的人嗎？對於這樣的人，再說這些話，實在是多餘。如果不是所有人都這樣，那麼這本書與凈土宗的其他書籍並行，又怎麼知道它沒有幫助呢？
大明萬曆甲午年春正月吉日，云棲寺的袾宏（Zhuhong，作者法號）題寫。
（還）我仔細考察了『不攜帶文錢，不攜帶米粒』的說法，或許有人會疑惑。認為五臺山的居士說，頓悟和漸悟兩種法門，都必須依靠資糧。現在蓮池大師所說的不一樣，是什麼原因呢？我認為，蓮池大師所指的是上等智慧的人。上等智慧的資糧，是生來就知道該怎麼做，並且安心去做的人。難道還需要依靠這本書嗎？現在說『攜帶』，說『赍』，是有執著、堅持的意思，是學習知識、努力實踐的人所做的事。怎麼能對上等智慧的人說這些呢？所以說『不攜帶文錢，不攜帶米粒』，不是真的沒有資糧的意思。讀者不要因為文字而曲解了意思。
《凈土資糧全集序》
歸元直指說，想要往生凈土，必須準備資糧。凈土這一法門，確實是超脫世俗的捷徑。釋迦慈尊（Shijia Cizun，釋迦牟尼佛的尊稱）以最大的方便，特別提出來，反覆囑咐，不止三番五次。而自古以來，無數聖賢都讚歎教誨，眾口一詞。末法時代的眾生，想要超越生死輪迴，除了凈土之外，還能到哪裡往生呢？只是凈土之旅，窮人難道能空著口袋前往嗎？雖然有頓悟和漸悟兩種法門，都必須依靠資糧。一念之間就能往生的人，就像是下大賭注的人，萬斛的貨物，一下子就能辦到。漸悟的人，就像是能力弱小的人，一點點積累，需要花費很多年月。世上很少有上等智慧的人，資糧恐怕不能不預先講清楚。資糧是什麼？就是信、愿、行。這三者，能在一天二十四小時中預先準備好，那麼出門就能隨時取用，即使經歷恒河沙數般的剎土，也沒有艱難困苦。何況是十萬（佛國）呢？
【English Translation】 English version In a single thought, one can be reborn in the Land of Ultimate Bliss. Are there truly no such people in the world? To speak of these matters before such individuals would indeed be superfluous. If not all are so, then this compilation, alongside other Pure Land texts, may yet prove beneficial.
Written on an auspicious day in the first month of spring, in the year Jiawu of the Wanli reign of the Great Ming Dynasty, by Zhuhong (Zhuhong, the author's Dharma name) of Yunqi Temple.
(Also) I have carefully considered the saying 'not carrying a single coin, not carrying a grain of rice.' Some may doubt it, arguing that the lay practitioners of Mount Wutai say that both the sudden and gradual paths require provisions. Why does Master Lianchi (Lianchi, another name of Zhuhong) say something different? I say, Master Lianchi refers to those of superior wisdom. The provisions for those of superior wisdom are those who are born knowing what to do and act accordingly. Do they still need to rely on this compilation? Now, the words 'carry' and 'bring' imply clinging and holding on, which are the actions of those who learn knowledge and strive to practice. How can we speak of these things to those of superior wisdom? Therefore, it is said 'not carrying a single coin, not carrying a grain of rice,' which does not mean truly having no provisions. Readers should not let the words obscure the meaning.
Preface to the Complete Collection of Pure Land Provisions
The 'Direct Pointing to Returning to the Source' says, 'To be reborn in the Pure Land, one must prepare provisions.' The Pure Land path is indeed a shortcut to transcending the world. Shakyamuni Buddha (Shijia Cizun, the honorable name of Sakyamuni Buddha), with the greatest compassion, specially pointed it out, repeatedly instructing, not just three or five times. And since ancient times, countless sages and worthies have praised and taught, speaking with one voice. Sentient beings in the Dharma-Ending Age, wishing to transcend birth and death, where else can they be reborn besides the Pure Land? However, can a poor man embark on the Pure Land journey with empty pockets? Although there are the sudden and gradual paths, both require provisions. One who can be reborn in a single thought is like a gambler making a large bet, able to prepare ten thousand bushels of goods in an instant. Those of gradual capacity are like those of weak strength, accumulating little by little, requiring many years. There are few of superior wisdom in the world, so provisions must be explained in advance. What are these provisions? They are faith, vow, and practice. If these three can be prepared at all times, then one can use them whenever needed, and even traversing countless lands like the sands of the Ganges River, there will be no difficulties or hardships, let alone the ten thousand (Buddha-lands).
億之凈土耶。吾友蓮池禪師。得佛心印。弘法東南。所接學人。不論根器利鈍。俱孜孜以凈土為言。而其高足莊居士。恐枵腹西行者。勢難前進。乃手集一書。而三刻之。特為漸機同志設大緣法。其終刻者。名曰凈土資糧全集。蓋取歸元直指之意而廣演之也。余觀其大較。不出所謂信向願力戒行三者。而搜稽往事。博採格言。比之厚積富藏。幾於千斯倉。萬斯箱矣。慕樂邦者。循此以往。何安養之不可得哉。慨自唯心凈土之旨不明於世。好異者。往往右禪那而薄往生。蓮池禪師既導其迷津。居士此錄。𣸪資其利涉。隱然西方聖人度盡眾生。方登正覺之遺意也。凈名經謂法施大於財施。居士以往生法作資糧。廣施法界。即用三千大千七寶佈施。功德寧復過此。蓋不持善承蓮池師之志。而亦深報 釋迦慈尊之恩矣。有事凈土者。尚無忘居士嘉惠之心乎。居士名廣還。字復真。端雅有道之士也。
明萬曆歲次乙未春三月十日當湖五臺居士陸光祖識
No. 1162-F 凈土資糧全集自敘
天下事。有定於命。而幾非在我者。不可以幸致。有出於天。而作不由人者。不可以強求。識此而予之終身可知。予之得師為不偶矣。予少承儒業。未幾以母疾學醫。二者兼之。殆二十餘載。奈數奇不偶。四十無聞。
【現代漢語翻譯】 現代漢語譯本： 這是關於往生凈土的嗎？我的朋友蓮池禪師（Lianchi Chan Master，明末四大高僧之一），領悟了佛陀的心印，在東南地區弘揚佛法。他所接引的學佛之人，不論根器是利是鈍，都孜孜不倦地以凈土法門教導他們。而他的高足莊居士（Zhuang Layman），恐怕空著肚子西行的人，難以到達目的地，於是親手編輯了一本書，並多次刊刻，專門為那些漸修根器的同修們設立了殊勝的因緣。最後刊刻的版本，名為《凈土資糧全集》。這大概是取了『歸元直指』的意義而加以廣泛闡述。我看了這本書的大概內容，不出所謂的信、愿、戒、行這四個方面。書中搜集了許多往昔的典故，廣泛採納了各種格言，相比之下，就像是積累了豐厚的財富，幾乎達到了『千斯倉，萬斯箱』的程度。仰慕西方極樂世界的人，按照這本書去做，那麼往生安養，又有什麼不可能的呢？ 慨嘆自從唯心凈土的宗旨不為世人所明瞭，那些喜好標新立異的人，往往推崇禪宗而輕視往生凈土。蓮池禪師已經引導他們走出了迷途，而莊居士的這部著作，更加幫助他們順利渡過難關。這其中隱約體現了西方聖人要度盡一切眾生，才證得正覺的遺願啊。《維摩詰經》說，法佈施大於財佈施。莊居士用往生凈土的方法作為資糧，廣泛地佈施給整個法界，即使是用三千大千世界的七寶來佈施，功德又怎麼能超過這個呢？這實在是不辜負蓮池禪師的志向，而且也深深地報答了釋迦牟尼佛的恩德啊。那些致力於凈土法門的人，難道能忘記莊居士的恩惠之心嗎？莊居士名叫廣還（Guanghuan），字復真（Fuzhen），是一位端莊文雅、有道德修養的人。 明朝萬曆乙未年三月十日，當湖五臺居士陸光祖（Lu Guangzu）識。 《凈土資糧全集自敘》 天下的事情，有些是命中註定的，而且成功的機會不在於我，不可以僥倖獲得；有些是出於天意，而作為不是由人決定的，不可以強求。瞭解這些，就可以知道我的一生了。我能得到蓮池禪師的教導，真是不尋常的際遇啊。我年輕時學習儒家經典，不久因為母親生病而學習醫術。這兩方面兼顧，差不多有二十多年了。無奈命運不濟，到了四十歲還沒有什麼名聲。
【English Translation】 English version: Is this about the Pure Land of rebirth? My friend, Chan Master Lianchi (Lianchi Chan Master, one of the four great monks of the late Ming Dynasty), attained the Buddha's mind-seal and propagated the Dharma in the Southeast region. Those who came to learn from him, regardless of their aptitude, were diligently taught the Pure Land Dharma. His esteemed disciple, Layman Zhuang (Zhuang Layman), fearing that those who travel westward on an empty stomach would find it difficult to proceed, personally compiled a book and had it printed several times, specifically establishing a great karmic connection for those with gradual capacities. The final printed version is titled 'Complete Collection of Pure Land Provisions'. This probably takes the meaning of 'Direct Pointing to the Source' and elaborates on it extensively. I have looked at the general content of this book, and it does not go beyond the so-called Faith, Aspiration, Precepts, and Practice. The book collects many past anecdotes and widely adopts various maxims, compared to which, it is like accumulating abundant wealth, almost reaching the extent of 'thousands of granaries, tens of thousands of boxes'. Those who admire the Land of Bliss, following this book, what impossibility is there in being reborn in the Land of Peace and Nourishment? It is lamentable that since the principle of 'Mind-Only Pure Land' is not understood by the world, those who like to be different often promote Chan and belittle rebirth in the Pure Land. Chan Master Lianchi has already guided them out of delusion, and Layman Zhuang's work further helps them to cross over smoothly. This implicitly embodies the Western Sage's vow to liberate all sentient beings before attaining perfect enlightenment. The Vimalakirti Sutra says that Dharma giving is greater than material giving. Layman Zhuang uses the method of rebirth in the Pure Land as provisions, widely giving to the entire Dharma realm. Even if one were to give the seven treasures of the three thousand great thousand worlds, how could the merit surpass this? This truly does not fail to live up to Chan Master Lianchi's aspirations, and also deeply repays the kindness of Shakyamuni Buddha. Those who are dedicated to the Pure Land Dharma, how can they forget Layman Zhuang's benevolent heart? Layman Zhuang's name is Guanghuan (Guanghuan), and his courtesy name is Fuzhen (Fuzhen). He is a dignified and virtuous person. Recorded by Layman Lu Guangzu (Lu Guangzu) of Wutai, Danghu, on the tenth day of the third month of the year Yiwei in the Wanli reign of the Ming Dynasty. Preface to the 'Complete Collection of Pure Land Provisions' In this world, some things are destined, and the opportunity for success does not lie with me, so one cannot僥倖(jiǎoxìng, take chances). Some things come from heaven, and actions are not determined by people, so one cannot強求(qiángqiú, force). Understanding these things, one can know my life. It is an unusual encounter that I was able to receive the teachings of Chan Master Lianchi. When I was young, I studied Confucian classics, and soon after, I studied medicine because my mother was ill. I took care of both for almost twenty years. Unfortunately, my fate was not good, and I was still unknown at the age of forty.
猶夫人也。遂棄其所學。而從事於玄。卒之口訣無傳。幾成奇疾。乃喟然曰。獨不能為天地間一間人乎。遂構小園。栽花壘石。日吟詠偃息于其間。每見花榮花悴。倏爾成空。因悟盈虛訊息。物理然也。吾獨非物乎。他日亦當如是。即毀園閉戶。習靜求禪。取金剛諸經而誦之。至萬曆乙酉。泛舟武林。旅遇一翁。見予作佛語。遽問曰。子學佛。誰所師。對曰未也。乃曰吾聞云棲有 蓮池禪師者。聲稱洽乎于茲。有年矣。盍往師之。且柳宗元與李睦州服氣書。不可不讀。言訖別去。莫知其為誰也。予嘆曰。服氣書。予少時所讀。今為𡨥公之霍光傳矣。其教我甚殷。烏容負。遂徒步云棲。扣關謁 師。師欣然攝納。教以凈業。授以五戒。名以廣還。溫溫若素相知者。臨別請益。 師曰。釋典充棟。何以教子。約而言之。見性其體也。度生其用也。文殊謂修行莫如唸佛。正今日之急務。子其勉之。還敬受而歸。日課阿彌陀佛五萬聲。不遑暇食。未半期而此心寂然。恍若有得。因思執此以往。見性無難。但生何以度。忽記金剛經有曰。以七寶佈施。不若以四句偈等為人解脫。其福勝彼。言法施愈于財施明矣。還不自揣。遂閱凈土經論。掇其要語。分門別類。始以往生定其趨。次以起信回其向。又以誓願決其志。乃以齋戒成其德
【現代漢語翻譯】 猶夫人也（就像普通人一樣）。於是放棄了他所學的知識，而致力於玄學。最終口訣沒有傳下來，幾乎成了奇怪的疾病。於是感嘆道：『難道我不能成為天地間一個閑散的人嗎？』於是建造小園，栽花堆石，每天在其中吟詠休息。每當看到花開花落，轉眼成空，因此領悟到盈虛消長的道理，是事物發展的自然規律。難道我不是事物嗎？他日也會像這樣。』於是毀掉園子，關閉門戶，習靜求禪，取《金剛經》等經典來誦讀。到了萬曆乙酉年，乘船到武林，旅途中遇到一位老翁，見我作佛語，便問：『你學佛，師從何人？』回答說：『沒有老師。』老翁說：『我聽說云棲有蓮池禪師（明末四大高僧之一），聲名遠播於此很久了，何不去拜他為師？而且柳宗元與李睦州（李愿）的《服氣書》，不可不讀。』說完就告別離去，不知道他是誰。我感嘆道：『《服氣書》，我年少時讀過，現在卻像𡨥公（霍光）的傳記一樣了。他教導我非常懇切，怎能辜負？』於是徒步前往云棲，敲門拜見蓮池禪師（Yunqi Lianchi），禪師欣然接納，教導我凈土法門，授予五戒，賜名廣還，待我溫和如同老相識。臨別時我請求開示，禪師說：『佛經浩如煙海，用什麼來教導你呢？概括而言，見性是根本，度化眾生是作用。文殊菩薩說修行不如唸佛，正是今日的當務之急，你要努力啊。』我恭敬地接受並返回，每天唸誦阿彌陀佛五萬聲，來不及空閑吃飯。不到半年，內心寂靜，彷彿有所得。於是心想執著於此以往，見性不難，但眾生如何度化呢？忽然想起《金剛經》有說：『用七寶佈施，不如用四句偈等為人解脫，其福勝過前者。』說明法佈施勝過財佈施。廣還（Guanghuan）不自量力，於是閱讀凈土經論，摘取其中的重要語句，分門別類，開始以往生作為目標，其次以《起信論》迴轉方向，又以誓願來堅定志向，最後以齋戒來成就德行。
【English Translation】 He was just like an ordinary person. Consequently, he abandoned what he had learned and devoted himself to metaphysics. In the end, the oral instructions were not passed down, and it almost became a strange illness. So he sighed and said, 'Can't I be a leisurely person in this world?' Thereupon, he built a small garden, planted flowers, and piled up rocks, reciting poetry and resting in it every day. Whenever he saw the flowers bloom and wither, turning into emptiness in an instant, he realized that the principle of waxing and waning is the natural law of things. Am I not a thing? One day, I will be like this too.' So he destroyed the garden, closed the door, practiced stillness and sought Chan (Zen), and took the Diamond Sutra and other scriptures to recite. In the year of Yiyou in the Wanli era, he traveled by boat to Wulin. On the journey, he met an old man who, seeing him speaking Buddhist words, asked, 'You study Buddhism, who is your teacher?' He replied, 'I have no teacher.' The old man said, 'I have heard that there is Chan Master Lianchi (one of the four great monks of the late Ming Dynasty) in Yunqi, whose reputation has been well-known here for a long time. Why not go and take him as your teacher? Moreover, the 'Book on Nourishing Qi' by Liu Zongyuan and Li Muzhou (Li Yuan) should not be read.' After saying that, he bid farewell and left, and no one knew who he was. I sighed and said, 'The 'Book on Nourishing Qi', I read it when I was young, but now it is like the biography of Marquis Huo Guang. His teachings to me were very earnest, how can I fail to live up to them?' So he walked to Yunqi and knocked on the door to visit Chan Master Lianchi (Yunqi Lianchi). The Chan Master gladly accepted him, taught him the Pure Land Dharma, gave him the Five Precepts, and named him Guanghuan, treating him gently as if they were old acquaintances. Before parting, I asked for guidance. The Chan Master said, 'The Buddhist scriptures are vast, what should I use to teach you? In short, seeing one's nature is the essence, and saving sentient beings is the function. Manjushri Bodhisattva said that practicing is not as good as reciting the Buddha's name, which is the urgent task of today, you must strive for it.' I respectfully accepted and returned, reciting Amitabha Buddha's name 50,000 times a day, without even having time to eat. In less than half a year, my heart was quiet, as if I had gained something. So I thought that if I clung to this, it would not be difficult to see my nature, but how to save sentient beings? Suddenly I remembered that the Diamond Sutra says: 'Giving with the seven treasures is not as good as liberating others with four lines of verse, etc., and the merit is greater than the former.' This shows that Dharma giving is better than material giving. Guanghuan (Guanghuan) overestimated himself, so he read the Pure Land scriptures and treatises, extracted the important words from them, classified them, and began to take rebirth in the Pure Land as the goal, then used the Awakening of Faith to turn the direction, and then used vows to strengthen the will, and finally used fasting and precepts to achieve virtue.
。日課達其材。終以兼禪詣其極。分為六卷。名曰凈土資糧。既梓行矣。復加補輯。更名全集。就正於 師。師曰。非此無以度生。遂重為之校。因乞一言弁諸首。 師唯唯。更授以菩薩戒而歸。中道俯而思。仰而噓。忽忽如喪神守。舟人怪之。中有一客問予曰奚自。予曰自云棲。因具道前緣。客曰。得受戒。則唸佛不虛。見性之道也。正資糧。則法施有具。度生之端也。二者足以自慰。而先生似有隱憂。何居。予曰。吾追憶往時。始以儒而兼以醫。繼以玄。而又更以閑。一無成而𩯭絲矣。設使當時舍此數端。而早以學釋。則今日之造就。殆未可量。顧不為此而為彼。老大徒傷悲耳。客笑曰。先生誤矣。非儒無以識佛之理。非醫無以達佛之心。非玄無以肇佛之寂。非閑無以筑佛之基。先生殆藉是數者以學釋。不以為幸。而反以為悲。何也。雖然。未也。設使儒而用世。則爵祿縻其身。醫而大行。則貨利溺其志。玄得口訣。則他岐迷其往。閑不反觀。則草木同其腐。求為凈土之資糧。烏可得哉。先生以此數者啟佛之機。而終不以此數者為佛之障。其殆定於命而不移於我。由於天而不參以人者乎。先生殆有出世之緣。而非強求幸致者也。予起謝曰。客所言。誠為確論。但知其一。未知其二。予之終身經歷。命矣天矣。今之
【現代漢語翻譯】 現代漢語譯本：每日的功課都能發揮他的才能，最終憑藉禪宗達到極高的境界。分為六卷，名為《凈土資糧》，已經刊印發行了。又加以補充編輯，更名為《全集》，向蓮池大師（Yunqi, a Buddhist master）請教。蓮池大師說：『沒有這些，就無法度化眾生。』於是重新為之校對。因此向蓮池大師請求題寫幾句話放在書的首卷。蓮池大師答應了。又授予他菩薩戒后讓他回去。在回程的路上，他低頭沉思，抬頭嘆息，恍恍惚惚好像失去了心神。船伕感到奇怪。其中有一位客人問我從哪裡來。我說從云棲寺（Yunqi Temple）來。於是詳細地說了前面的緣由。客人說：『能夠受戒，那麼唸佛就不會虛妄，是見性的途徑啊。整理《凈土資糧》，那麼法施就有了憑藉，是度化眾生的開端啊。這兩件事足以……，而先生好像還有隱憂，為什麼呢？』我說：『我回憶往昔，開始以儒學為主，兼學醫術，後來又研究玄學，又更加放任自己。一事無成，頭髮都白了。假如當時捨棄這些，而早點學習佛法，那麼今天的成就，恐怕不可估量。只顧做那些事而不做這件事，老了徒然悲傷啊。』客人笑著說：『先生錯了。不學習儒學，就無法認識佛理；不學習醫術，就無法通達佛心；不研究玄學，就無法開啟佛的寂靜；不放任自己，就無法打下佛的基礎。先生大概是憑藉這些來學習佛法，不認為這是幸運，反而認為這是悲哀，為什麼呢？雖然如此，還不止這些。假如儒學用來入世，那麼爵位俸祿會束縛他的身心；醫術如果大行於世，那麼貨利會使他沉溺於慾望；玄學如果得到口訣，那麼其他的歧途會迷惑他的方向；放任自己而不反觀內心，那麼就會像草木一樣腐朽。想要成為凈土的資糧，怎麼可能得到呢？先生用這些開啟了佛法的機緣，但最終沒有讓這些成為佛法的障礙，這大概是命中註定而不由自己，是出於天意而不摻雜人為的因素吧。先生大概有出世的因緣，而不是強求僥倖得到的。』我起身感謝說：『您說的話，確實是確切的論斷。但只知其一，不知其二。我一生的經歷，是命運啊，是天意啊。現在的……』 English version: His daily studies allowed him to develop his talents, and he ultimately reached the highest state through Chan (Zen) Buddhism. It was divided into six volumes, entitled 'Pure Land Provisions' (Jingtu Ziliang, resources for Pure Land practice), which were already printed and distributed. He then added supplements and edits, renaming it 'Complete Collection', and consulted Master Yunqi (Yunqi, a Buddhist master). Master Yunqi said, 'Without these, there is no way to liberate sentient beings.' So he re-proofread it. Therefore, he asked Master Yunqi to write a few words at the beginning of the book. Master Yunqi agreed. He also gave him the Bodhisattva precepts and sent him back. On the way back, he looked down and pondered, then looked up and sighed, appearing dazed as if he had lost his mind. The boatmen found it strange. One of the passengers asked me where I came from. I said from Yunqi Temple (Yunqi Temple). So I explained the previous circumstances in detail. The passenger said, 'If you can receive the precepts, then reciting the Buddha's name will not be in vain; it is the path to seeing one's nature. Organizing the 'Pure Land Provisions', then the Dharma teaching has a basis; it is the beginning of liberating sentient beings. These two things are enough..., but you seem to have hidden worries, why?' I said, 'I recall the past, starting with Confucianism and also studying medicine, then researching metaphysics, and then indulging myself. I have achieved nothing, and my hair has turned white. If I had abandoned these things at that time and studied Buddhism earlier, then today's achievements would probably be immeasurable. Only caring about doing those things and not doing this, I am only sad in my old age.' The passenger laughed and said, 'You are mistaken. Without studying Confucianism, one cannot understand Buddhist principles; without studying medicine, one cannot understand the Buddha's heart; without researching metaphysics, one cannot initiate the Buddha's silence; without indulging oneself, one cannot build the foundation of the Buddha. You probably used these to learn Buddhism, and you don't think it's fortunate, but instead think it's sad, why? Although that's the case, there's more to it. If Confucianism is used to enter the world, then titles and salaries will bind his body and mind; if medicine is widely practiced in the world, then wealth and profit will make him indulge in desires; if metaphysics obtains the secret, then other divergent paths will confuse his direction; if he indulges himself without introspection, then he will be as decayed as plants and trees. How can one obtain the resources for Pure Land? You used these to initiate the opportunity for Buddhism, but ultimately did not let these become obstacles to Buddhism. This is probably destined and not up to you, it is from heaven and not mixed with human factors. You probably have a karmic connection to leave the world, and it is not something that can be obtained by forced luck.' I got up and thanked him, saying, 'What you said is indeed an accurate argument. But you only know one thing and not the other. My life's experience is fate, it is heaven's will. Now...'
【English Translation】 Modern Chinese translation: His daily studies allowed him to develop his talents, and he ultimately reached the highest state through Chan (Zen) Buddhism. It was divided into six volumes, entitled 'Pure Land Provisions' (Jingtu Ziliang, resources for Pure Land practice), which were already printed and distributed. He then added supplements and edits, renaming it 'Complete Collection', and consulted Master Yunqi (Yunqi, a Buddhist master). Master Yunqi said, 'Without these, there is no way to liberate sentient beings.' So he re-proofread it. Therefore, he asked Master Yunqi to write a few words at the beginning of the book. Master Yunqi agreed. He also gave him the Bodhisattva precepts and sent him back. On the way back, he looked down and pondered, then looked up and sighed, appearing dazed as if he had lost his mind. The boatmen found it strange. One of the passengers asked me where I came from. I said from Yunqi Temple (Yunqi Temple). So I explained the previous circumstances in detail. The passenger said, 'If you can receive the precepts, then reciting the Buddha's name will not be in vain; it is the path to seeing one's nature. Organizing the 'Pure Land Provisions', then the Dharma teaching has a basis; it is the beginning of liberating sentient beings. These two things are enough..., but you seem to have hidden worries, why?' I said, 'I recall the past, starting with Confucianism and also studying medicine, then researching metaphysics, and then indulging myself. I have achieved nothing, and my hair has turned white. If I had abandoned these things at that time and studied Buddhism earlier, then today's achievements would probably be immeasurable. Only caring about doing those things and not doing this, I am only sad in my old age.' The passenger laughed and said, 'You are mistaken. Without studying Confucianism, one cannot understand Buddhist principles; without studying medicine, one cannot understand the Buddha's heart; without researching metaphysics, one cannot initiate the Buddha's silence; without indulging oneself, one cannot build the foundation of the Buddha. You probably used these to learn Buddhism, and you don't think it's fortunate, but instead think it's sad, why? Although that's the case, there's more to it. If Confucianism is used to enter the world, then titles and salaries will bind his body and mind; if medicine is widely practiced in the world, then wealth and profit will make him indulge in desires; if metaphysics obtains the secret, then other divergent paths will confuse his direction; if he indulges himself without introspection, then he will be as decayed as plants and trees. How can one obtain the resources for Pure Land? You used these to initiate the opportunity for Buddhism, but ultimately did not let these become obstacles to Buddhism. This is probably destined and not up to you, it is from heaven and not mixed with human factors. You probably have a karmic connection to leave the world, and it is not something that can be obtained by forced luck.' I got up and thanked him, saying, 'What you said is indeed an accurate argument. But you only know one thing and not the other. My life's experience is fate, it is heaven's will. Now...'
以教立命而不委于命。盡人合天而不任於天者。伊誰之功。噫其資糧之全集乎。非 蓮師之啟迪。何以有此。然而究其所以。亦莫非命也。天也。不然。曩時之旅邸邂逅。指教慇勤。若或遣之以告予者。豈無故哉。於是而知吾之得 師為不偶。吾之見性度生為有受。而非若服氣書之云云矣。昔河汾王氏有言曰。通於夫子受罔極之恩。還於 蓮師亦云。客瞿然曰。予鄙人。不足以及此。先生可謂知本矣。請敘其說以識。
大明萬曆歲次庚子春正月穀旦菩薩戒弟子八十翁復真莊廣還謹識
No. 1162-G 募刻凈土資糧全集疏
佛道為出世間法。尚矣。然盡大藏中法門。無如修西方之徑捷者。故廬山遠祖。歷代名師。洪源浚流。其來已久。迨今末法。邪說橫行。或妄稱三教之祖。或偽造五部之書。或密授十六字經。或秘傳七個字佛。或身中運氣存神而號公案。或闇夜聞聲見物而作奇徴。或本無悟入。而誑說禪宗。或撥無因果。而誹謗正法。千科萬徑。莫可具陳。誠有如蓮池禪師所云者。師於是懼佛法之將衰。為中流之砥柱。主張凈土。開剎云棲。聲稱洽乎于茲。三十餘年矣。但師教雖共由於通邑大都。而或間隔于殊鄉僻地。雖流行於叢林蘭若。而或阻滯于閭巷村居。師蓋有不勝其憫者。還雖不材
【現代漢語翻譯】 現代漢語譯本：以教義為立身之本，但不聽任於命運；盡人事以合乎天道，但不完全依賴於天意，這究竟是誰的功勞呢？啊！這難道不是《凈土資糧全集》的功德圓滿嗎？如果沒有蓮花生大士（Padmasambhava，藏傳佛教的創始人）的啟迪，又怎麼會有這些呢？然而，追究其根本原因，也莫非是命運和天意使然。不然的話，當初在旅店的邂逅，他慇勤的指教，好像是特意派遣來告訴我一樣，難道是無緣無故的嗎？因此，我知道我能得到上師並非偶然，我能明心見性、普度眾生是有所傳承的，而不是像那些服氣煉丹的書籍所說的那樣。過去河汾的王氏曾說過：『通曉孔子的教誨，才能領受無盡的恩德。』回到蓮花生大士那裡也是如此。客人驚異地說：『我只是個鄙陋之人，不足以達到這種境界。先生您真可謂是明白根本了。』請您敘述其中的道理，以便我瞭解。 大明萬曆庚子年春正月吉日，菩薩戒弟子八十歲的復真莊廣還恭敬地記下。 《募刻凈土資糧全集疏》 佛道是出世間的法門，已經很久了。然而，縱觀大藏經中的所有法門，沒有比修習西方凈土法門更便捷的了。所以，廬山的慧遠大師（Huiyuan，東晉時期僧人，凈土宗初祖）以及歷代的名師大德，開創了凈土宗的源頭，使其像洪流一樣奔涌不息，已經很久了。到了現在末法時期，邪說橫行。有人妄稱自己是儒釋道三教的祖師，有人偽造五部經書，有人秘密傳授十六字真經，有人私下傳授七字佛號，有人在身體里運氣存神，卻號稱是參公案，有人在黑夜裡聽到聲音、看到東西，就認為是出現了奇異的徵兆，有人根本沒有開悟，卻胡說自己懂禪宗，有人否定因果報應，誹謗正法。各種各樣的邪說，數不勝數，無法一一陳述。實在就像蓮池禪師（Yunqi Zhuhong，明代高僧，凈土宗第八祖）所說的那樣。禪師於是擔心佛法將要衰落，所以要做中流砥柱，主張修習凈土法門，開創了云棲寺（Yunqi Temple），他的聲名遠播至今已經三十多年了。但是禪師的教誨雖然在通都大邑廣為流傳，卻被偏遠鄉村所隔絕；雖然在叢林寺院中盛行，卻被街頭巷尾的普通百姓所阻礙。禪師對此深感憂慮。我莊廣還雖然不成材
【English Translation】 English version: To establish life based on teachings, yet not entrusting it to fate; to exhaust human effort to accord with the Way of Heaven, yet not relying solely on Heaven—whose accomplishment is this? Alas! Is it not the complete collection of merits and provisions of the 'Complete Collection of Pure Land Resources'? Without the enlightenment of Guru Rinpoche (Padmasambhava, founder of Tibetan Buddhism), how could this be? However, investigating its underlying cause, it is ultimately nothing other than fate and Heaven. Otherwise, the chance encounter at the inn in the past, his earnest instructions, as if specifically sent to inform me—could it be without reason? Therefore, I know that my obtaining a master is not accidental, and that my seeing the nature and delivering beings is received from a lineage, and not like the claims in those books on breath cultivation and alchemy. In the past, the Wang family of He Fen said: 'By understanding the teachings of Confucius, one receives boundless grace.' Returning to Guru Rinpoche is also the same. The guest exclaimed in surprise: 'I am a humble person, not worthy of reaching this state. You, sir, can be said to understand the root.' Please narrate the reasons so that I may understand. Respectfully recorded by the disciple of the Bodhisattva precepts, the eighty-year-old Zhuang Guanghuan of Fuzhen, on an auspicious day in the first month of spring in the Gengzi year of the Wanli reign of the Great Ming Dynasty. 'A Petition for Fundraising to Engrave the Complete Collection of Pure Land Resources' The Buddha's path is a transcendental dharma, and it has been so for a long time. However, throughout all the dharma gates in the Great Treasury, none is as direct as the path of cultivating the Western Pure Land. Therefore, the ancestor Huiyuan (Huiyuan, a monk of the Eastern Jin Dynasty, the first patriarch of the Pure Land School) of Mount Lu, and the eminent masters of past generations, initiated the source of the Pure Land School, causing it to flow like a torrent, and it has been so for a long time. Now, in this degenerate age, heterodox teachings run rampant. Some falsely claim to be the founders of the three teachings of Confucianism, Buddhism, and Taoism; some fabricate five-part scriptures; some secretly transmit sixteen-character sutras; some privately transmit seven-character Buddha names; some circulate and preserve the spirit within the body, yet call it koan practice; some hear sounds and see things in the dark night, and consider it a miraculous sign; some have no enlightenment at all, yet falsely claim to understand Zen; some deny cause and effect, and slander the true dharma. There are countless kinds of heterodoxies, impossible to enumerate. It is truly as the Chan Master Lianchi (Yunqi Zhuhong, a prominent monk of the Ming Dynasty, the eighth patriarch of the Pure Land School) said. The Chan Master, therefore, feared that the Buddha's dharma would decline, so he wanted to be a pillar in the middle of the stream, advocating the cultivation of the Pure Land dharma, and founding Yunqi Temple, his reputation has spread far and wide for more than thirty years. However, although the Chan Master's teachings are widely spread in major cities, they are isolated in remote villages; although they are prevalent in monasteries, they are obstructed in the streets and alleys of ordinary people. The Chan Master is deeply concerned about this. I, Zhuang Guanghuan, although untalented
。忝列弟子。斯道污隆。與有責焉。固知涓滴無補於江河。亦以借光可破諸幽暗。遂忘固陋。輯此資糧。集群經之要言。會諸師之確論。分門別類。比事屬辭。既正於師。復辨諸友。稿凡三易。全集乃成。誠往生之捷法。出世之要典也。若藏諸篋而不廣其傳。固非普度眾生之意。專於己而不兼乎眾。又非善與人同之心。重興鋟梓之工。再循募緣之例。或多助。或寡助。既同植往生之勝因。或出家。或在家。必同證往生之勝果。蓋以資糧一具。眾善攸歸。上可以隆出世之佛法。下可以遏邪說之橫流。遠可以續廬山之正傳。近可以廣云棲之聲教。皆一善念為之造端也。具此功德。往生何疑。所謂春種一粒粟。秋收萬顆子者。古人之言。豈欺我哉。噫。四方清信士女。當知予言之非妄矣。尚其圖之。
大明萬曆歲次己亥秋八月吉旦莊廣還謹疏
(還)謹按蓮師偽造五部之說。或者疑之。謂五部之書為羅教。羅號悟空老人。既曰悟空。是得金剛般若之義。而以為偽造。何也。予曰。汝獨不聞僧肇之論乎。論云。性空者。謂諸法實相也。實相者。言不有不無。不有不無者。不如有見常見之有。邪見斷見之無耳。若以有為有。則以無為無。有既不有。則無無也。夫不存無以觀法者。可謂識法實相矣。今五部之書。雖不
若有見常見之有。不免墮于邪見斷見之無。與諸法實相。邪正懸隔。般若之義。果如是乎。謂之偽造非耶。今人多宗是書。殆未明乎此耳。
凈土資糧全集目錄前集西方凈土圖(附懷凈土詩一十四首)資糧全集序(三篇自敘一篇)募刻資糧全集疏資糧全集目錄纂輯資糧大意卷之一凈土往生章(有圖)三聖因地篇愿偈攝生篇諸聖同歸篇三九往生篇往生勝相篇往生勝果篇卷之二凈土起信章(有圖)大阿彌陀經疑城胎生分凈土指歸論十種信心龍舒王居士凈土起信文永明壽禪師戒人勿輕凈土文丞相鄭清之勸修凈土文云棲蓮池禪師凈土疑辯附論因果篇總論因果論十業善報論十業惡報卷之三凈土誓願章(有圖)論凈業人宜發願西方愿文論發願人宜發誓西文誓文卷之四凈土齋戒章(有圖)總論齋戒持齋篇總論持齋持齋四事圖論不食肉論不飲酒論不淫慾論不食五辛短齋圖說持戒篇總論持戒身三業圖說論不殺生(附放生)論不偷盜(附弭盜)論不邪淫(俱有迴向文)口四業圖說論不妄言(有𢌞向文攝下三業)論不綺語論不兩舌論不惡口意三業圖說論不貪慾論不嗔恨論不邪見(俱有𢌞向文)意三業二偈附十業自考圖式卷之五凈土日課章(有圖)六時對越篇佛說阿彌陀經往生真言贊佛偈(唸佛隨愿)迴向文(禮佛隨愿)六時念佛篇論念
【現代漢語翻譯】 現代漢語譯本： 如果有人執著于『常見』的觀點，就不可避免地會墮入『邪見』和『斷見』的虛無之中，這與諸法實相（萬事萬物的真實面貌）之間，邪正的距離非常遙遠。般若（智慧）的意義，果真是這樣嗎？這難道不是偽造的嗎？現在很多人都推崇這本書，恐怕是沒有明白這個道理吧。
凈土資糧全集目錄 前集：西方凈土圖（附懷凈土詩一十四首） 資糧全集序（三篇自敘一篇） 募刻資糧全集疏 資糧全集目錄 纂輯資糧大意 卷之一：凈土往生章（有圖） 三聖因地篇（阿彌陀佛、觀世音菩薩、大勢至菩薩成佛前的因緣） 愿偈攝生篇 諸聖同歸篇 三九往生篇 往生勝相篇 往生勝果篇 卷之二：凈土起信章（有圖） 大阿彌陀經疑城胎生分 凈土指歸論 十種信心 龍舒王居士凈土起信文 永明壽禪師戒人勿輕凈土文 丞相鄭清之勸修凈土文 云棲蓮池禪師凈土疑辯 附論因果篇 總論因果 論十業善報 論十業惡報 卷之三：凈土誓願章（有圖） 論凈業人宜發願 西方愿文 論發願人宜發誓 西文誓文 卷之四：凈土齋戒章（有圖） 總論齋戒 持齋篇 總論持齋 持齋四事圖 論不食肉 論不飲酒 論不淫慾 論不食五辛 短齋圖說 持戒篇 總論持戒 身三業圖說 論不殺生（附放生） 論不偷盜（附弭盜） 論不邪淫（俱有迴向文） 口四業圖說 論不妄言（有迴向文攝下三業） 論不綺語 論不兩舌 論不惡口 意三業圖說 論不貪慾 論不嗔恨 論不邪見（俱有迴向文） 意三業二偈 附十業自考圖式 卷之五：凈土日課章（有圖） 六時對越篇 佛說阿彌陀經 往生真言 贊佛偈（唸佛隨愿） 迴向文（禮佛隨愿） 六時念佛篇 論念
【English Translation】 English version: If someone clings to the view of 'eternalism' (seeing things as permanently existing), they inevitably fall into the nihilistic views of 'wrong views' and 'annihilationism' (seeing things as completely ceasing to exist), which are vastly different from the true nature of all phenomena (Dharmata). Is the meaning of Prajna (wisdom) really like this? Isn't this a fabrication? Many people nowadays admire this book, but perhaps they haven't understood this principle.
Table of Contents of the Complete Collection of Pure Land Resources Preliminary Collection: Western Pure Land Pictures (with 14 Poems on Cherishing the Pure Land) Preface to the Complete Collection of Resources (Three Self-Narratives) Soliciting Engraving of the Commentary on the Complete Collection of Resources Table of Contents of the Complete Collection of Resources Compiled Essentials of Resources Volume 1: Chapter on Rebirth in the Pure Land (with illustrations) Section on the Causal Ground of the Three Saints (Amitabha Buddha, Avalokiteshvara Bodhisattva, Mahasthamaprapta Bodhisattva's past lives) Section on Vows and Verses for Embracing Sentient Beings Section on the Common Return of All Saints Section on Rebirth in Three Nines Section on the Auspicious Signs of Rebirth Section on the Auspicious Results of Rebirth Volume 2: Chapter on Arousing Faith in the Pure Land (with illustrations) Doubtful City and Womb Birth Section of the Larger Sutra of Amitabha Treatise on Pointing Directly to the Pure Land Ten Kinds of Faith Essay on Arousing Faith in the Pure Land by Layman Wang Longshu Admonition Against Disparaging the Pure Land by Zen Master Yongming Yanshou Exhortation to Cultivate the Pure Land by Prime Minister Zheng Qingzhi Doubts and Debates on the Pure Land by Zen Master Yunqi Lianchi Appendix: Treatise on Cause and Effect General Discussion on Cause and Effect Treatise on the Good Retribution of the Ten Wholesome Karmas Treatise on the Evil Retribution of the Ten Unwholesome Karmas Volume 3: Chapter on Vows in the Pure Land (with illustrations) Discussion on Why Those Who Cultivate Pure Karma Should Make Vows Vows for the Western Pure Land Discussion on Why Those Who Make Vows Should Take Oaths Western Oath Volume 4: Chapter on Fasting and Precepts in the Pure Land (with illustrations) General Discussion on Fasting and Precepts Chapter on Upholding Fasting General Discussion on Upholding Fasting Illustrations of the Four Aspects of Upholding Fasting Discussion on Not Eating Meat Discussion on Not Drinking Alcohol Discussion on Not Engaging in Sexual Misconduct Discussion on Not Eating the Five Pungent Spices Explanation of Short Fasting Illustrations Chapter on Upholding Precepts General Discussion on Upholding Precepts Illustrations and Explanation of the Three Physical Karmas Discussion on Not Killing (with Release of Life) Discussion on Not Stealing (with Suppression of Theft) Discussion on Not Engaging in Sexual Misconduct (with Dedication of Merit) Illustrations and Explanation of the Four Verbal Karmas Discussion on Not Lying (with Dedication of Merit encompassing the Lower Three Karmas) Discussion on Not Using Flowery Language Discussion on Not Sowing Discord Discussion on Not Using Harsh Language Illustrations and Explanation of the Three Mental Karmas Discussion on Not Being Greedy Discussion on Not Being Angry Discussion on Not Holding Wrong Views (with Dedication of Merit) Two Verses on the Three Mental Karmas Appendix: Self-Examination Chart of the Ten Karmas Volume 5: Chapter on Daily Practices in the Pure Land (with illustrations) Section on Six Periods of Recitation The Sutra of Amitabha Spoken by the Buddha Mantra of Rebirth Verses in Praise of the Buddha (Reciting the Buddha's Name according to Wishes) Dedication of Merit (Prostrating to the Buddha according to Wishes) Section on Reciting the Buddha's Name in Six Periods Discussion on Recitation
佛正因論唸佛持法論唸佛勝利論臨終唸佛六時觀想篇論一心三觀論觀想白毫論十六觀想論帝網無盡觀論臨睡觀想(並愿文)附情想篇附六齋日加課篇(兼十齋日)禮三寶法三祝願法迴向十業戒持誦大乘經典卷之六凈土兼禪章(有圖二)論凈土禪宗豫行篇正修篇攝心念佛法數息唸佛法參究唸佛法實相念佛法調和篇(附六種料揀)明宗篇上明宗篇下附御魔法後集凈土資糧全集後序(一篇自敘一篇)凈土資糧全集䟦直音略訓(全卷)復真居士像圖復真居士像贊復真居士像記復真居士像說復真四偈
目錄(終)
No. 1162-H 纂輯資糧全集大意歸元直指曰。欲生凈土。須辦資糧。何謂資糧。信願行三字也。三字具足。凈土必生。今此書有往生章。起信章。信也。誓願章。愿也。齋戒章。日課章。兼禪章。行也。三者已備。故曰凈土資糧。噫。未能自利。先欲利人者。菩薩發心。故不忍獨善其身。心懷兼利也。兼利之道。弘法為先。此資糧之所以作歟。或問君子明道不計功。今開卷未睹資糧之說。而先閱往生之圖。無乃啟其計功之心乎。曰不然。智者大師云。先以欲鉤牽。后令入佛道。又云。由因感果。應先因而後果。今教門引物為便。故皆先果而後因。由此二說觀之。則是圖之作。乃教化度脫之初機。
【現代漢語翻譯】 現代漢語譯本 《佛正因論》、《唸佛持法論》、《唸佛勝利論》、《臨終唸佛》、《六時觀想篇》、《論一心三觀》、《論觀想白毫》、《十六觀想論》、《帝網無盡觀論》、《臨睡觀想(並愿文)》、《附情想篇》、《附六齋日加課篇(兼十齋日)》、《禮三寶法》、《三祝願法》、《迴向》、《十業戒》、《持誦大乘經典卷之六》、《凈土兼禪章(有圖二)》、《論凈土禪宗》、《豫行篇》、《正修篇》、《攝心念佛法》、《數息唸佛法》、《參究唸佛法》、《實相念佛法》、《調和篇(附六種料揀)》、《明宗篇上》、《明宗篇下》、《附御魔法》、《後集凈土資糧全集後序(一篇自敘一篇)》、《凈土資糧全集䟦直音略訓(全卷)》、《復真居士像圖》、《復真居士像贊》、《復真居士像記》、《復真居士像說》、《復真四偈》
目錄(終)
No. 1162-H 纂輯《資糧全集》大意歸元直指曰：『欲生凈土（指西方極樂世界），須辦資糧。何謂資糧？信、愿、行三字也。三字具足，凈土必生。今此書有往生章、起信章，信也；誓願章，愿也；齋戒章、日課章、兼禪章，行也。三者已備，故曰凈土資糧。噫！未能自利，先欲利人者，菩薩發心，故不忍獨善其身，心懷兼利也。兼利之道，弘法為先。此《資糧》之所以作歟？』或問：『君子明道不計功，今開卷未睹資糧之說，而先閱往生之圖，無乃啟其計功之心乎？』曰：『不然。智者大師云：先以欲鉤牽，后令入佛道。又云：由因感果，應先因而後果。今教門引物為便，故皆先果而後因。由此二說觀之，則是圖之作，乃教化度脫之初機。』
【English Translation】 English version 'Treatise on the Correct Cause of the Buddha', 'Treatise on Mindfulness of the Buddha and Upholding the Dharma', 'Treatise on the Victory of Mindfulness of the Buddha', 'Mindfulness of the Buddha at the Time of Death', 'Chapter on Six Periods of Contemplation', 'Treatise on the Three Contemplations of One Mind', 'Treatise on Contemplating the White Hair Mark', 'Treatise on the Sixteen Contemplations', 'Treatise on the Indefinite Contemplation of the Net of Emperor Shakra', 'Contemplation Before Sleep (with Vows)', 'Appendix on Sentiments and Thoughts', 'Appendix on Additional Lessons for the Six Days of Abstinence (and Ten Days of Abstinence)', 'The Dharma of Paying Homage to the Three Jewels', 'The Dharma of Three Aspirations', 'Dedication', 'The Ten Precepts of Karma', 'Upholding and Reciting the Mahayana Sutras, Volume Six', 'Chapter on Pure Land and Chan (with two illustrations)', 'Treatise on Pure Land and Chan Buddhism', 'Preliminary Practice Chapter', 'Proper Practice Chapter', 'Method of Concentrating the Mind for Mindfulness of the Buddha', 'Method of Mindfulness of the Buddha by Counting Breaths', 'Method of Mindfulness of the Buddha through Investigating Zen', 'Method of Mindfulness of the Buddha through Real Appearance', 'Harmonization Chapter (with six types of analysis)', 'Chapter on Clarifying the Doctrine, Part One', 'Chapter on Clarifying the Doctrine, Part Two', 'Appendix on Imperial Magic Dharma', 'Postscript to the Complete Collection of Pure Land Resources (one self-narration, one postscript)', 'Colophon to the Complete Collection of Pure Land Resources with Straightforward Pronunciation and Brief Explanation (entire volume)', 'Image of Layman Fuzhen', 'Eulogy for the Image of Layman Fuzhen', 'Record of the Image of Layman Fuzhen', 'Explanation of the Image of Layman Fuzhen', 'Four Verses of Fuzhen'
Table of Contents (End)
No. 1162-H. The general idea of compiling the 'Complete Collection of Resources' points directly to the origin, saying: 'If you wish to be born in the Pure Land (referring to the Western Pure Land of Ultimate Bliss), you must prepare resources. What are resources? The three words: Faith, Vow, and Practice. If these three words are complete, birth in the Pure Land is certain. This book now has a Chapter on Rebirth, a Chapter on Arousing Faith, which is Faith; a Chapter on Vows, which is Vow; a Chapter on Abstinence, a Chapter on Daily Lessons, and a Chapter on Chan, which is Practice. These three are complete, therefore it is called Pure Land Resources. Alas! Those who cannot benefit themselves but first wish to benefit others have the Bodhisattva's aspiration, therefore they cannot bear to benefit only themselves, and their hearts embrace both self and others. The way to benefit both is to propagate the Dharma first. Is this why this 'Resources' was created?' Someone asked: 'A gentleman clarifies the Way without considering merit. Now, opening the book, we have not seen the discussion of resources, but first read the illustration of rebirth. Does this not encourage the mind of calculating merit?' He replied: 'Not so. Great Master Zhiyi said: First use desire to hook them, then lead them into the Buddha's Way. He also said: From cause comes effect, one should first have cause and then effect. Now, the teachings of the school are convenient for attracting beings, so they all put the effect before the cause. From these two sayings, we can see that the creation of the illustration is the initial opportunity for teaching and liberating.'
潛孚默導之微權也。計功云乎哉。古云知止而後有定。故先之以凈土往生。知止矣。而無信心。則佛法如海。其何能入。故繼之以起信。向善矣。而無決定心。能不退轉乎。故繼之以誓願。既決定矣。而不能動心忍性。何以修行。故繼之以齋戒。既齋戒矣。而無程規。何所從事乎。故繼之以日課。又不有所謂最上乘。而為修行第一義者乎。此明心見性之功。所當顧諟而不可須臾離者也。故以兼禪篇終焉。或問兼禪見性篇。既為修行第一義。何不冠于卷首。而乃置於卷末乎。曰。法華經已言之矣。經云初說三乘。引導眾生。然後但以大乘而度脫之。若驟語以心性之說。則捍格不入。有不駭而逃焉者幾希矣。噫。其竊取法華之意乎。經文字不當去取。但此書既別類分門。則纂輯不得不尋章摘句。勢使之然也。或云昔昭明分金剛經為分數。尚嬰重罪。今子雜引諸經。支離甚矣。罪當何如。予曰不然。昭明之得罪。分柝全經故耳。今予之引經語。即金剛經所謂以四句偈等。為人解說之意。于全經固無損也。何罪之有。況蓮師諸聖同歸篇。亦雜引諸經者。豈蓮師不足法歟。或人色赧而退。或問凈土經論甚多。子所引證。不過數部數集而已。恐所遺者尚多也。予曰。子獨不聞黃檗之言乎。言今人只欲多知多解。廣求文義。喚作修行
。不知知解不消。翻成壅塞。盡向生滅中取。真如之中。都無此事。三乘學道人。俱是此樣。予恐凈業之士亦罹此病。故不敢泛及耳。經論之後。間附己意。非敢於續貂。蓋以書不盡言。言不盡意。初學讀之。恐不知其旨趣。故以己意時發揚之。所以啟初學。非敢為高明者道也。或問考證之設。皆人所共知者。似亦為贅。曰不然。初學者經論未諳。檢閱甚難。此書本為便初學。非為老師宿儒也。何得為贅。或問明宗篇多隱語。既為初學。何不發明。寧非缺典耶。予曰。達觀禪師不云乎。才涉唇吻。便落意思。儘是死門。終非活路。若之何發明之。或人有省。乃喟然曰。吾誠門外漢也。或問前有往生圖矣。后復有必生圖。豈不為贅。予曰。不然。前之往生圖。所以欣動行人之心。欲生彼凈土。須辦此凈業。俾其慕果修因。如諺之所謂臨淵羨魚。不如退而結網之意也。后之必生圖。所以讚美行人之功。既辦此凈業。必生彼凈土。是謂修因證果。如經之所謂舟筏具。而速登彼岸者是也。其往生雖同。立義則異。烏得為贅。經典頂格書之。古今傳論。則低一字。而膚說又低一字。乃士希賢。賢希聖。雖位殊品列。思齊義也。又如父而子。子而孫。實交參共濟。圓融義也。
凈土資糧全集(前集終)
No. 11
【現代漢語翻譯】 現代漢語譯本：如果不能理解這些道理，反而會變成一種阻礙。總是從生滅變化的角度去理解，而在真如（Tathata，事物的真實本性）之中，根本沒有這些事情。三乘（Three Vehicles，聲聞乘、緣覺乘、菩薩乘）的修行人，都是這個樣子。我擔心修習凈土法門的人也會犯這種毛病，所以不敢廣泛地涉及。在經論之後，偶爾附上我自己的理解，不是敢於像續貂一樣畫蛇添足，而是因為文字不能完全表達意思，語言不能完全表達思想。初學者讀了，恐怕不知道其中的旨趣，所以用我自己的理解時常加以闡發，是爲了啓發初學者，不是敢於為高明的人講解。有人問，考證的設定，都是人們所共知的，似乎也是多餘的。我說，不是這樣的。初學者對於經論還不熟悉，查閱很困難。這本書本來是爲了方便初學者，不是爲了老師和老學究。怎麼能說是多餘的呢？有人問，明宗篇（Clarifying the Doctrine section）有很多隱晦的語言，既然是爲了初學者，為什麼不加以闡明，難道不是一種缺失嗎？我說，達觀禪師（Daguan Chan Master）不是說過嗎？『才一涉及唇舌，就落入了意思，全是死路，終究不是活路。』要怎麼闡明呢？或許有人領悟了，於是感嘆地說，『我真是個門外漢啊。』有人問，前面已經有往生圖（Rebirth Chart）了，後面又有了必生圖（Certain Rebirth Chart），豈不是多餘的？我說，不是這樣的。前面的往生圖，是爲了欣慕而打動修行人的心，想要往生到那個凈土，必須具備這樣的凈業（Pure Karma）。使他們羨慕結果而修習原因，就像諺語所說的『臨淵羨魚，不如退而結網』的意思。後面的必生圖，是爲了讚美修行人的功德，既然具備了這樣的凈業，必定往生到那個凈土，這就是修習原因而證得結果，就像經書所說的『舟筏已經具備，而迅速地登上彼岸』的人。他們的往生雖然相同，但立義則不同，怎麼能說是多餘的呢？經典頂格書寫，古今的傳論，則降低一個字書寫，而淺顯的說法又降低一個字書寫，這是士人希望成為賢人，賢人希望成為聖人，雖然地位不同，品級有別，但有思齊的意義。又如父親和兒子，兒子和孫子，實際上是互相交融，共同濟助，是圓融的意義。
凈土資糧全集（前集終） No. 11
【English Translation】 English version: Not knowing and understanding only leads to obstruction. Everything is grasped within the realm of arising and ceasing, while in True Thusness (Tathata), there is none of this. Those who study the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna) are all like this. I fear that those who practice Pure Land may also suffer from this ailment, so I dare not discuss it broadly. After the sutras and treatises, I occasionally add my own understanding, not daring to add superfluous details like adding a tail to a sable, but because words cannot fully express meaning, and language cannot fully express thought. Beginners who read it may not know its purpose, so I often elaborate on it with my own understanding, to enlighten beginners, not daring to speak for the enlightened. Someone asked, 'The establishment of textual research is known to all, so it seems redundant.' I said, 'That is not so. Beginners are not yet familiar with the sutras and treatises, and it is very difficult to look them up. This book is originally intended to facilitate beginners, not for teachers and old scholars. How can it be said to be redundant?' Someone asked, 'The Clarifying the Doctrine section (Mingzong pian) has many obscure words. Since it is for beginners, why not explain them? Isn't that a deficiency?' I said, 'Didn't Daguan Chan Master say, 'As soon as it involves the lips and tongue, it falls into meaning, all of which are dead ends, and ultimately not a living path.' How can I explain it?' Perhaps someone understood and sighed, 'I am truly an outsider.' Someone asked, 'There is already a Rebirth Chart (Wang Sheng Tu) before, and now there is a Certain Rebirth Chart (Bi Sheng Tu) later. Isn't that redundant?' I said, 'That is not so. The previous Rebirth Chart is to inspire and move the hearts of practitioners, wanting to be reborn in that Pure Land, one must have such pure karma (Śuddha-karma). It makes them admire the result and cultivate the cause, just like the proverb says, 'It is better to retreat and weave a net than to envy the fish in the abyss.' The latter Certain Rebirth Chart is to praise the merits of practitioners. Since they have such pure karma, they will surely be reborn in that Pure Land. This is called cultivating the cause and realizing the result, like the sutra says, 'The boat and raft are ready, and one quickly ascends to the other shore.' Although their rebirth is the same, their established meanings are different. How can it be said to be redundant?' The classics are written at the top of the line, the transmitted treatises of ancient and modern times are written one character lower, and superficial explanations are written one character lower. This is like a scholar hoping to become a virtuous person, and a virtuous person hoping to become a sage. Although their positions are different and their ranks are different, they have the meaning of thinking about equality. It is also like a father and a son, and a son and a grandson, who actually intermingle and help each other, which is the meaning of perfect harmony.
Complete Collection of Pure Land Resources (End of the First Collection) No. 11
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凈土資糧全集卷之一
古杭云棲寺蓮池禪師 袾宏 校正
槜李桐邑凈業弟子 莊廣還 輯
凈土往生章(西方凈土極樂世界也)
考證 疏鈔云。十方世界。皆有凈土。何為獨示西方。良由心無二用。功戒雜施。上都儀云。歸命三寶。要指方立相。住心取境。以凡夫繫心。尚乃不得。況離相耶。故偏指西方者。定趨向故。西方偏指極樂者。不止於無苦有樂。如隨愿往生經云。佛國無量。專求極樂者何。一以因勝。十念為因。即得往生故。一以緣勝。四十八愿。普度眾生故。
三聖因地篇
阿彌陀佛因地
悲華經曰。往昔有轉輪王。名無諍念。王四天下。王有大臣。名曰寶海。生一子。出家成佛。號寶藏如來。王請佛供養。佛入三昧。放大光明。現十方世界。或凈或穢。王白佛言。何故世界有凈有不凈。佛言。菩薩以願力故。取清凈土。復有菩薩以願力故。取不凈國。王言我今發願。愿成佛時。國中無三惡道。皆真金色。種種莊嚴。佛告王言。汝于西方。過一恒河沙阿僧祗劫。是時世界。轉名安樂。汝當作佛號無量壽如來。
考證
四天下
即四洲也。
菩薩願力
悲華經曰。往昔劫中。有轉輪王。名無諍念。大臣寶海。為
【現代漢語翻譯】 現代漢語譯本 凈土資糧全集卷之一
古杭云棲寺蓮池禪師 袾宏（Zhū Hóng） 校正
槜李桐邑凈業弟子 莊廣還（Zhuāng Guǎng Huán） 輯
凈土往生章(西方凈土極樂世界也)
考證 疏鈔云：十方世界，皆有凈土。何為獨示西方？良由心無二用，功戒雜施。《上都儀》云：歸命三寶，要指方立相，住心取境。以凡夫繫心，尚乃不得，況離相耶？故偏指西方者，定趨向故。西方偏指極樂者，不止於無苦有樂。如《隨愿往生經》云：佛國無量，專求極樂者何？一以因勝，十念為因，即得往生故。一以緣勝，四十八愿，普度眾生故。
三聖因地篇
阿彌陀佛因地
《悲華經》曰：往昔有轉輪王，名無諍念（Wú Zhēng Niàn）。王四天下。王有大臣，名曰寶海（Bǎo Hǎi）。生一子，出家成佛，號寶藏如來（Bǎo Zàng Rú Lái）。王請佛供養。佛入三昧，放大光明，現十方世界，或凈或穢。王白佛言：何故世界有凈有不凈？佛言：菩薩以願力故，取清凈土。復有菩薩以願力故，取不凈國。王言我今發願，愿成佛時，國中無三惡道，皆真金色，種種莊嚴。佛告王言：汝于西方，過一恒河沙阿僧祗劫，是時世界，轉名安樂。汝當作佛，號無量壽如來。
考證
四天下
即四洲也。
菩薩願力
《悲華經》曰：往昔劫中，有轉輪王，名無諍念。大臣寶海，為
【English Translation】 English version Pure Land Resources Collection, Volume 1
Revised by Chan Master Lianchi Zhuhong (Zhū Hóng) of Yunqi Temple in Ancient Hangzhou
Compiled by Zhuang Guanghuan (Zhuāng Guǎng Huán), a Pure Land disciple from Tongyi, Zheli
Chapter on Rebirth in the Pure Land (the Western Pure Land of Ultimate Bliss)
Textual Research: The Commentary states: 'All the worlds in the ten directions have Pure Lands. Why is only the Western direction shown?' The reason is that the mind cannot be used for two purposes, and meritorious precepts are mixed with other practices. The 'Shangdu Yi' states: 'Taking refuge in the Three Jewels requires pointing to a direction and establishing an image, dwelling on the mind and taking hold of an object. Even ordinary people cannot control their minds, let alone those who are detached from forms.' Therefore, the reason for specifically pointing to the West is to establish a definite direction. The reason for specifically pointing to the Land of Ultimate Bliss in the West is not only to be free from suffering and to have happiness. As the 'Sūtra on Rebirth According to Vows' states: 'Buddha-lands are countless. Why specifically seek the Land of Ultimate Bliss?' Firstly, because the cause is superior, with ten recitations as the cause, one can attain rebirth. Secondly, because the condition is superior, with the forty-eight vows universally delivering sentient beings.
The Three Sages' Causal Grounds
The Causal Ground of Amitābha Buddha
The Karunapundarika Sutra says: 'In the past, there was a Chakravartin king named Wu Zheng Nian (Wú Zhēng Niàn). He ruled the four continents. The king had a minister named Bao Hai (Bǎo Hǎi). He had a son who renounced the world and became a Buddha, named Baozang Tathagata (Bǎo Zàng Rú Lái). The king invited the Buddha for offerings. The Buddha entered Samadhi, emitted great light, and manifested the worlds in the ten directions, some pure and some impure. The king said to the Buddha: 'Why are some worlds pure and some impure?' The Buddha said: 'Bodhisattvas, through their vows, take pure lands. Other Bodhisattvas, through their vows, take impure lands.' The king said: 'I now make a vow that when I become a Buddha, there will be no three evil paths in my land, and all will be of true golden color, with various adornments.' The Buddha told the king: 'In the West, after passing countless kalpas equal to the sands of one Ganges River, that world will be renamed An Le (Peace and Joy). You will become a Buddha named Amitayus Tathagata (Infinite Life Thus Come One).'
Textual Research
Four Continents
That is, the four continents.
Bodhisattva's Vow Power
The Karunapundarika Sutra says: 'In the past kalpa, there was a Chakravartin king named Wu Zheng Nian. Minister Bao Hai, for'
善知識。同於寶藏佛所。發菩提心。輪王發願云。我作佛時。在於清凈安樂世界。攝受一切眾生。大臣發願云。我作佛時。在於五濁苦惱世界。脫度一切眾生。無諍念王者阿彌陀佛是也。寶海大臣者。釋迦牟尼佛是也。以此君臣道合。名為折攝二門○凈土或問曰。兩土聖人。示居凈穢。以折攝二門調服眾生。此以穢。以苦。以促。以多魔惱而折之。俾知所厭。彼以凈。以樂。以延。以不退轉而攝之。俾知所欣。即厭且欣。可以知化道之相關也。
不凈國
即今五濁惡世也。
阿僧祗劫
阿。無也。僧祗數也。言無數劫也○佛祖統紀要略曰。初閻浮提。人八萬四千歲。身長八丈四尺。凡過百歲。身減一寸。如是減至十歲。身長一尺。則減劫極耳。以後復入增劫。凡過百年。命增一歲。身增一寸。如是增至八萬四千歲。身長八丈四尺。則增劫之極也。如是一減一增。共計一千六百萬年。名一轆轤劫。今當第九減劫。今人只可六尺。壽六十也。一轆轤劫滿。遇小三災。刀兵。瘟疫。兇荒也。至二十轆轉滿。則壞劫到來。遇大三災水火風起。大地天宮俱壞。大災之後。入成劫。凡十方三世一切世界。皆悉具此四種相劫。謂成住壞空也。成而即住。住而續壞。壞而又空。空而又成。八十轆轤。總計一十
【現代漢語翻譯】 現代漢語譯本： 『善知識』（Kalyāṇa-mitra，指善友）。如同在寶藏佛（Ratnagarbha Buddha）處，發菩提心（bodhicitta，指覺悟之心）。輪王（cakravartin，指轉輪聖王）發願說：『我成佛時，將在清凈安樂的世界，攝受一切眾生。』大臣發願說：『我成佛時，將在五濁（kaṣāya，指末法時期五種污濁）苦惱的世界，脫度一切眾生。』無諍念王（Araṇemi，指無諍之王）就是阿彌陀佛（Amitābha Buddha）。寶海大臣（Ratnasāgara，指寶海大臣）就是釋迦牟尼佛（Śākyamuni Buddha）。因此君臣的道合，名為折攝二門（the two gates of subjugation and attraction）。 凈土（Pure Land）或者有人問：兩土（two lands）的聖人，示現居住在凈穢（pure and impure）之地，用折攝二門來調服眾生。這是用穢（impurity）、苦（suffering）、促（short lifespan）、多魔惱（many demonic disturbances）來折服他們，使他們知道應該厭離。那是以凈（purity）、樂（happiness）、延（long lifespan）、不退轉（non-retrogression）來攝受他們，使他們知道應該欣求。既厭離又欣求，就可以知道化導的相關性了。
不凈國 就是現在的五濁惡世（the evil world of the five turbidities）。
阿僧祗劫（asaṃkhyeya-kalpa） 阿（asaṃ），是『無』的意思。僧祗（saṃkhyeya），是『數』的意思。意思是無數劫（countless kalpas）。《佛祖統紀要略》說：最初閻浮提（Jambudvīpa，指我們所居住的這個世界）的人，壽命八萬四千歲，身高八丈四尺。每過一百年，身高減少一寸。這樣減少到十歲，身高一尺，就是減劫（decreasing kalpa）的極點。以後又進入增劫（increasing kalpa）。每過一百年，壽命增加一歲，身高增加一寸。這樣增加到八萬四千歲，身高八丈四尺，就是增劫的極點。這樣一減一增，共計一千六百萬年，名叫一轆轤劫（one wheel kalpa）。現在正當第九個減劫。現在的人只有六尺高，壽命六十歲。一轆轤劫滿，遇到小三災（three minor calamities）：刀兵（war）、瘟疫（plague）、兇荒（famine）。到二十轆轤轉滿，則壞劫（period of destruction）到來，遇到大三災（three major calamities）：水（water）、火（fire）、風（wind）起，大地天宮都壞滅。大災之後，進入成劫（period of formation）。凡是十方三世（the ten directions and three times）一切世界，都具有這四種相劫（four phases of a kalpa），即成（formation）、住（duration）、壞（destruction）、空（emptiness）。成之後就是住，住之後繼續壞，壞之後又是空，空之後又是成。八十轆轤，總計一十
【English Translation】 English version: 『Good Knowing Advisor』 (Kalyāṇa-mitra). It is like at the place of Ratnagarbha Buddha (Treasure Store Buddha), generating Bodhicitta (the mind of enlightenment). A Wheel-Turning King (Cakravartin) made a vow, saying: 『When I become a Buddha, I will, in a pure and blissful world, gather and receive all sentient beings.』 A minister made a vow, saying: 『When I become a Buddha, I will, in the world of the five turbidities (kaṣāya), deliver all sentient beings from suffering.』 King Araṇemi (King Without Strife) is Amitābha Buddha. Minister Ratnasāgara (Treasure Ocean) is Śākyamuni Buddha. Therefore, the alignment of the king and minister is called the two gates of subjugation and attraction. In the Pure Land, someone might ask: The sages of the two lands (pure and impure), demonstrate dwelling in pure and impure lands, using the two gates of subjugation and attraction to tame sentient beings. This uses impurity, suffering, short lifespan, and many demonic disturbances to subdue them, making them know what to detest. That uses purity, happiness, long lifespan, and non-retrogression to attract them, making them know what to desire. Both detesting and desiring, one can know the correlation of transformative paths.
Impure Land It is the current evil world of the five turbidities.
Asaṃkhyeya-kalpa Asaṃ means 『countless』. Saṃkhyeya means 『number』. It means countless kalpas. The 『Essentials of the Comprehensive Record of Buddhas and Patriarchs』 says: Initially, the people of Jambudvīpa (the world we live in) had a lifespan of 84,000 years and a height of 84 feet. Every hundred years, the height decreases by one inch. Decreasing in this way until the age of ten, with a height of one foot, is the extreme of the decreasing kalpa. Afterwards, it enters the increasing kalpa. Every hundred years, the lifespan increases by one year, and the height increases by one inch. Increasing in this way until the age of 84,000 years, with a height of 84 feet, is the extreme of the increasing kalpa. This one decrease and one increase, totaling 16 million years, is called one wheel kalpa. Now we are in the ninth decreasing kalpa. People today are only six feet tall and live to sixty years. When one wheel kalpa is complete, the three minor calamities are encountered: war, plague, and famine. When twenty wheel kalpas are complete, the period of destruction arrives, and the three major calamities are encountered: water, fire, and wind arise, and the great earth and heavenly palaces are all destroyed. After the great calamities, it enters the period of formation. All worlds in the ten directions and three times have these four phases of a kalpa: formation, duration, destruction, and emptiness. After formation comes duration, after duration comes destruction, after destruction comes emptiness, and after emptiness comes formation. Eighty wheel kalpas, totaling ten
三萬四千四百萬年。為始終之極數。此名小劫。曠大劫來。世界成壞。不可盡窮者也。
鼓音王經曰。過去劫中。有國名妙喜。王名憍尸迦。祖父清泰國王。父月上轉輪王。母殊勝妙顏。生三子。長曰月明。次曰憍尸迦。三曰帝眾。時有一佛出世。名曰世自在王。憍尸迦心發道意。棄捨國位。投佛出家。號曰法藏比丘。廣發四十八愿。若不爾者。誓不成佛。是時大地震動。天雨妙華。空中同聲贊言決定成佛。
考證 疏鈔云。阿彌陀佛因地。不但如上二因。有多種因。一。法華經。大通智勝如來時。十六王子出家。常樂說是法華經。后悉成佛。第九王子。今阿彌陀佛是。二。大乘方等總持經云。無垢焰稱起王如來時。有凈比丘。總持諸經。十四億部。隨眾生愿樂。廣為說法。彼比丘者。今阿彌陀佛是。三。賢劫經云。云雷吼如來時。有王子。名凈福報眾音。供養彼佛。彼王子者。今阿彌陀佛是。四彼經又云。金龍決光佛時。有法師名無限量寶音行。力弘經法。彼法師者。今阿彌陀佛是。五。觀佛三昧第九經云。空王佛時。有四比丘。煩惱覆心。空中教令觀佛。遂得唸佛三昧。彼第三比丘。今阿彌陀佛是。六。如幻三摩地無量印法門經云。獅子游戲金光如來時。有國王名勝威。尊重供養彼佛。修禪定行。彼
【現代漢語翻譯】 現代漢語譯本：三萬四千四百萬年，是計算始終的極限數字，這被稱為小劫。經歷曠日持久的大劫，世界的成住壞空，是無法窮盡的。
《鼓音王經》中說，過去劫中，有個國家名叫妙喜國（Miàoxǐ guó），國王名叫憍尸迦（Jiāoshīgā），他的祖父是清泰國王（Qīngtài guówáng），父親是月上轉輪王（Yuèshàng zhuǎnlúnwáng），母親是殊勝妙顏（Shūshèng miàoyán），生了三個兒子，長子名叫月明（Yuèmíng），次子名叫憍尸迦（Jiāoshīgā），三子名叫帝眾（Dìzhòng）。當時有一尊佛出世，名叫世自在王佛（Shìzìzài wáng fó）。憍尸迦（Jiāoshīgā）內心發起修道的意願，放棄了國王的地位，投身於佛門出家，法號法藏比丘（Fǎzàng bǐqiū），廣泛發下了四十八大愿，如果不能實現這些願望，誓不成佛。當時大地發生震動，天空降下美妙的花朵，空中同時發出讚歎的聲音，說他必定能夠成佛。
考證：《疏鈔》中說，阿彌陀佛（Āmítuó fó）在因地修行時，不僅有以上兩種因緣，還有多種因緣。一，《法華經》中說，在大通智勝如來（Dàtōng zhìshèng rúlái）時期，有十六位王子出家，經常歡喜宣說《法華經》，後來都成佛了，第九位王子就是現在的阿彌陀佛（Āmítuó fó）。二，《大乘方等總持經》中說，在無垢焰稱起王如來（Wúgòu yàn chēng qǐ wáng rúlái）時期，有一位凈比丘（Jìng bǐqiū），總持各種經典，共十四億部，隨著眾生的願望和喜好，廣泛地為他們說法，這位比丘就是現在的阿彌陀佛（Āmítuó fó）。三，《賢劫經》中說，在云雷吼如來（Yúnléihǒu rúlái）時期，有一位王子，名叫凈福報眾音（Jìngfú bàozhòng yīn），供養了那尊佛，那位王子就是現在的阿彌陀佛（Āmítuó fó）。四，該經又說，在金龍決光佛（Jīnlóng juéguāng fó）時期，有一位法師，名叫無寶音行（Wú bǎoyīn xíng），大力弘揚經法，那位法師就是現在的阿彌陀佛（Āmítuó fó）。五，《觀佛三昧經》第九卷中說，在空王佛（Kōngwáng fó）時期，有四位比丘（bǐqiū），被煩惱覆蓋內心，空中有人教導他們觀佛，於是他們獲得了唸佛三昧（niànfó sānmèi），其中的第三位比丘（bǐqiū）就是現在的阿彌陀佛（Āmítuó fó）。六，《如幻三摩地無量印法門經》中說，在獅子游戲金光如來（Shīzi yóuxì jīnguāng rúlái）時期，有一位國王名叫勝威（Shèngwēi），尊重並供養那尊佛，修習禪定，那位
【English Translation】 English version: Thirty-four million four hundred thousand years is the ultimate number for calculating beginning and end. This is called a small kalpa (xiǎo jié). Throughout vast kalpas (jié), the formation, existence, destruction, and emptiness of the world are inexhaustible.
The Drum Sound King Sutra (Gǔ Yīn Wáng Jīng) says: In a past kalpa (jié), there was a country named Wonderful Joy (Miàoxǐ), and the king was named Kausika (Jiāoshīgā). His grandfather was King Pure Peace (Qīngtài guówáng), his father was King Moon-Above Wheel-Turner (Yuèshàng zhuǎnlúnwáng), and his mother was Excellent Wonderful Face (Shūshèng miàoyán). She gave birth to three sons: the eldest was named Moon Bright (Yuèmíng), the second was named Kausika (Jiāoshīgā), and the third was named Emperor Assembly (Dìzhòng). At that time, a Buddha appeared in the world named World自在王 Buddha (Shìzìzài wáng fó). Kausika (Jiāoshīgā) developed the aspiration for the path, abandoned his royal position, and joined the Buddhist order, becoming a monk named Bhikshu Dharmakara (Fǎzàng bǐqiū). He made forty-eight great vows, swearing that if he could not fulfill them, he would not become a Buddha. At that time, the earth shook, and wonderful flowers rained down from the sky. A voice in the air praised him, saying that he would definitely become a Buddha.
Textual Research: The Commentary and Subcommentary (疏鈔 Shūchāo) says that Amitabha Buddha's (Āmítuó fó) causal ground is not only these two causes mentioned above, but also has many other causes. 1. The Lotus Sutra (法華經 Fǎhuá jīng) says that during the time of the Great Universal Wisdom Excellence Thus Come One (Dàtōng zhìshèng rúlái), sixteen princes renounced the world and constantly rejoiced in expounding the Lotus Sutra. Later, they all became Buddhas. The ninth prince is now Amitabha Buddha (Āmítuó fó). 2. The Mahayana Square and Equal Total Holding Sutra (大乘方等總持經 Dàchéng fāngděng zǒngchí jīng) says that during the time of the Stainless Flame Name Arising King Thus Come One (Wúgòu yàn chēng qǐ wáng rúlái), there was a pure bhikshu (Jìng bǐqiū) who upheld all the sutras, fourteen hundred million sections, and widely expounded the Dharma according to the wishes and joys of sentient beings. That bhikshu (bǐqiū) is now Amitabha Buddha (Āmítuó fó). 3. The Kalpa of Sages Sutra (賢劫經 Xián jié jīng) says that during the time of the Cloud Thunder Roar Thus Come One (Yúnléihǒu rúlái), there was a prince named Pure Fortune Reward Assembly Sound (Jìngfú bàozhòng yīn) who made offerings to that Buddha. That prince is now Amitabha Buddha (Āmítuó fó). 4. That sutra also says that during the time of the Golden Dragon Decisive Light Buddha (Jīnlóng juéguāng fó), there was a Dharma master named No Precious Sound Practice (Wú bǎoyīn xíng) who vigorously propagated the sutras. That Dharma master is now Amitabha Buddha (Āmítuó fó). 5. The Ninth Sutra of the Contemplation of Buddha Samadhi Sutra (觀佛三昧經 Guān fó sānmèi jīng) says that during the time of the Empty King Buddha (Kōngwáng fó), there were four bhikshus (bǐqiū) whose minds were covered by afflictions. A voice in the air instructed them to contemplate the Buddha, and they attained the Buddha Recitation Samadhi (niànfó sānmèi). The third bhikshu (bǐqiū) among them is now Amitabha Buddha (Āmítuó fó). 6. The Immeasurable Seal Dharma Gate Sutra of Illusion-Like Samadhi (如幻三摩地無量印法門經 Rúhuàn sānmódì wúliàng yìn fǎmén jīng) says that during the time of the Lion Game Golden Light Thus Come One (Shīzi yóuxì jīnguāng rúlái), there was a king named Victory Majesty (Shèngwēi) who respectfully made offerings to that Buddha and practiced meditation. That
國王者。今阿彌陀佛是。七。一向出生菩薩經云。昔有太子。聞此微妙法門。奉持精進。復教化八千萬億人。得不退轉。彼太子者。今阿彌陀佛是。已上略舉數端。若其多劫多因。亦應無量。
大阿彌陀經曰。佛言。爾時法藏比丘發斯弘誓。於是住真實慧。勇猛精進。修習無量功德以莊嚴其國。功德圓滿。威神熾盛。方得成就所愿而入佛位。
考證 龍舒凈土文曰。法藏發此愿已。乃精進以了生死。次入菩薩地。了生死者。乃生死自如也。入菩薩地者。內則修慧。外則修福也。修慧者。使慧性日廣於一日。至成佛時。則慧性含虛空世界。無所不知。無所不見也。修福者。乃託生於一切眾生中。同其形體。同其言語。以設教化。夫設化眾生者。無非得福也。得福而不受用。故其福愈積而愈大。福大則威神大。是以威神無所不可。方得成就所愿而入佛位。
佛說阿彌陀經曰。爾時佛告長老舍利弗。從是西方過十萬億佛土。有世界名曰極樂。其土有佛號阿彌陀。今現在說法。
疏云。萬里百城。為參知識。梯山航海。云禮道場。豈可萬德如來。現在說法。漠然不顧。甘墮城東。是則名為可憐憫者。
考證 鈔云。萬里者。僧問大隨。劫火洞然。未審這個壞不壞。答云。壞。僧云。恁么則隨他
【現代漢語翻譯】 現代漢語譯本：國王是誰呢？就是現在的阿彌陀佛（Amitabha Buddha）。《一向出生菩薩經》中說：『過去有一位太子，聽聞了這種微妙的法門，奉行修持非常精進，又教化了八千萬億人，使他們得到不退轉的境界。這位太子，就是現在的阿彌陀佛。』以上只是略舉幾例，如果說他多劫以來的因緣，那應該是無量無邊的。 《大阿彌陀經》中說：佛說：『當時法藏比丘（Dharmakara Bhikshu）發了這些宏大的誓願，於是安住于真實的智慧中，勇猛精進，修習無量的功德來莊嚴他的國土。功德圓滿，威神熾盛，才得以成就所愿而證入佛位。』 考證：《龍舒凈土文》中說：『法藏（Dharmakara）發了這個愿之後，就精進修行以了脫生死，然後進入菩薩地。了脫生死，就是生死自在。進入菩薩地，內在就修習智慧，外在就修習福報。修習智慧，使智慧的本性一天比一天廣大，到成佛的時候，智慧的本性就包含虛空世界，無所不知，無所不見。修習福報，就是託生於一切眾生之中，和他們一樣的形體，一樣的語言，來設立教化。設立教化眾生，無非是爲了得到福報。得到福報而不受用，所以他的福報越積越多，越來越大。福報大了，威神就大，所以威神無所不能，才得以成就所愿而證入佛位。』 《佛說阿彌陀經》中說：『當時佛告訴長老舍利弗（Sariputra）：從這裡向西方經過十萬億佛土，有一個世界名叫極樂（Sukhavati），那個國土有一尊佛，名號是阿彌陀（Amitabha），現在正在說法。』 疏鈔中說：『不遠萬里，走過百座城池，為的是參訪善知識；攀登高山，航行大海，為的是禮拜道場。怎麼可以對萬德圓滿的如來，現在正在說法，卻漠然不顧，甘願墮落在城東呢？這真是可憐憫的人啊。』 考證：鈔文中說：『有僧人問大隨（Da Sui）：劫火洞然的時候，不知道這個（指本性）壞不壞？大隨回答說：壞。僧人說：既然這樣，那就隨它去吧。』
【English Translation】 English version: Who is the King? It is Amitabha Buddha (Amitabha Buddha) now. The 'Ekajatavimsatika Sutra' says: 'In the past, there was a prince who, upon hearing this subtle Dharma, diligently practiced it and also taught eighty trillion people, enabling them to attain the state of non-retrogression. That prince is now Amitabha Buddha.' The above are just a few examples; if we were to speak of his causes and conditions over many kalpas, they would be immeasurable. The 'Larger Sutra of Immeasurable Life' says: The Buddha said, 'At that time, the Bhikshu Dharmakara (Dharmakara Bhikshu) made these great vows. Thereupon, he dwelt in true wisdom, vigorously advanced, and cultivated immeasurable merits to adorn his land. When his merits were complete and his majestic spiritual power was blazing, he was able to fulfill his vows and attain Buddhahood.' Textual Research: The 'Longshu Pure Land Essay' says: 'After Dharmakara (Dharmakara) made this vow, he diligently cultivated to liberate himself from birth and death, and then entered the Bodhisattva grounds. Liberating oneself from birth and death means being free in birth and death. Entering the Bodhisattva grounds means cultivating wisdom internally and cultivating blessings externally. Cultivating wisdom means making the nature of wisdom broader day by day, until, at the time of becoming a Buddha, the nature of wisdom contains the empty space of the world, knowing everything and seeing everything. Cultivating blessings means being born among all sentient beings, with the same form and the same language, to establish teachings. Establishing teachings for sentient beings is nothing other than gaining blessings. Gaining blessings without enjoying them, so his blessings accumulate more and more and become greater and greater. When blessings are great, majestic spiritual power is great, so majestic spiritual power is omnipotent, and he is able to fulfill his vows and attain Buddhahood.' The 'Amitabha Sutra' says: 'At that time, the Buddha told the Elder Sariputra (Sariputra): 'From here, passing westward through a hundred thousand kotis of Buddha-lands, there is a world called Sukhavati (Sukhavati). In that land, there is a Buddha named Amitabha (Amitabha), who is now expounding the Dharma.' The commentary says: 'Traveling thousands of miles, passing through hundreds of cities, is for the sake of visiting good teachers; climbing mountains and sailing the seas is for the sake of paying homage to the Dharma-place. How can one be indifferent to the Tathagata of myriad virtues, who is now expounding the Dharma, and willingly fall into the east of the city? This is truly a pitiable person.' Textual Research: The commentary says: 'A monk asked Da Sui (Da Sui): 'When the fire of the kalpa blazes, I don't know whether this (referring to the original nature) will be destroyed or not?' Da Sui replied: 'It will be destroyed.' The monk said: 'If that's the case, then let it be.'
去也。答云。隨他去。僧疑不決。往還萬里。廣參知識。始得大悟。百城者。善財南遊百一十城。參五十三善知識。引此以況阿彌陀佛。是最上知識也。梯山航海。如峨嵋普陀等。引此以況西方極樂世界。是最勝道場也。然古之䟦涉。蓋為親炙聖賢。今日奔馳。祇是遙瞻影像。而且備經險阻。不憚劬勞。何得現在慈尊。舍之不往。城東老母。與佛同生而不見佛。非此之流耶。過未之佛。勢所難逢。現在空過。故可憐憫。
觀世音菩薩大勢至菩薩因地
悲華經曰。爾時寶藏如來。復告第一不眴太子(即前轉輪王太子也)。今當號汝為觀世音。無量壽佛般涅槃后。當成佛道。號普光功德山王如來。又告第二尼摩太子。次當作佛。號善住功德寶王如來。汝以願力取清凈土。復號汝為大勢至。
考證
涅槃
正訛集曰。梵語涅槃。此云寂滅。寂滅者。生滅既滅。寂滅現前。蓋是無生無滅。無去無來。真常獨露。苦樂雙亡。故曰寂滅為樂。六祖云。無上大涅槃。圓明常寂照。正明照之極。何世人乃錯認為死耶。唯是化緣既畢。示同凡滅。使知萬物無常。莫生貪著耳○肇論曰。涅槃之為道也。寂寥虛曠。不可以形名得。微妙無相。不可以有心知。超群有以幽升。量太虛而永久。經論曰。涅槃非有。
【現代漢語翻譯】 現代漢語譯本：
『去也。』（有僧人離開了。）僧人回答說：『隨他去。』僧人對此疑惑不解，往返萬里，廣泛參訪善知識，才得以大悟。『百城』，指的是善財童子南遊一百一十城，參訪五十三位善知識。引用這個典故來比況阿彌陀佛（Amitabha Buddha），是最上等的善知識。『梯山航海』，比如前往峨嵋山、普陀山等地，引用這個來比況西方極樂世界，是最殊勝的道場。然而古人跋山涉水，是爲了親自接近聖賢；今天的人奔波勞碌，只是遙遙瞻仰聖賢的影像。而且已經歷經了各種險阻，不害怕辛勞，為什麼現在有阿彌陀佛這樣的慈悲尊者，卻捨棄而不去呢？城東的老母，與佛同生卻見不到佛，不就是這一類人嗎？過去和未來的佛，很難遇到，現在（有機會）卻白白錯過，所以才令人可憐憫。
觀世音菩薩（Avalokiteśvara Bodhisattva）、大勢至菩薩（Mahāsthāmaprāpta Bodhisattva）的因地
《悲華經》中說：當時寶藏如來（Ratnagarbha Tathagata）又告訴第一不眴太子（the first prince, also the former Chakravarti king's prince）：『現在應當號你為觀世音。無量壽佛（Amitāyus Buddha）般涅槃（Parinirvana）后，你將成佛道，號普光功德山王如來（Sarvarashmiprabha Gunadharaparvata Raja Tathagata）。』又告訴第二尼摩太子：『你接下來將作佛，號善住功德寶王如來（Sushtita Gunadhararatna Raja Tathagata）。你以願力取得清凈的國土，又號你為大勢至。』
考證
涅槃（Nirvana）
《正訛集》中說：梵語涅槃，這裡翻譯為寂滅。寂滅的意思是，生滅既然已經滅盡，寂滅就顯現於眼前。這正是無生無滅，無去無來，真常獨露，苦樂雙亡，所以說寂滅為樂。六祖慧能（the Sixth Patriarch Huineng）說：『無上大涅槃，圓明常寂照。』正是說明照的極致。為什麼世人卻錯誤地認為涅槃是死亡呢？只是（佛）化緣已經完畢，示現如同凡人一樣滅度，使人知道萬物無常，不要產生貪戀執著罷了。肇論中說：『涅槃的道理，寂寥虛曠，不可以形體和名稱來獲得，微妙無相，不可以有心來知曉。超越眾多有而幽深上升，衡量太虛空而永久存在。』經論中說：『涅槃非有。』
【English Translation】 English version:
'He is gone.' (A monk left.) The monk replied, 'Let him go.' The monk was doubtful and unresolved, traveled tens of thousands of miles, and widely consulted knowledgeable teachers before attaining great enlightenment. 'Hundred Cities' refers to Sudhana's pilgrimage to one hundred and ten cities in the south, where he consulted fifty-three virtuous advisors. This is used as an analogy for Amitabha Buddha, who is the supreme knowledgeable teacher. 'Climbing mountains and sailing the seas,' such as going to Mount Emei and Mount Putuo, is used as an analogy for the Western Pure Land of Ultimate Bliss, which is the most excellent place for spiritual practice. However, the ancients traversed mountains and rivers to personally approach sages, while people today rush about merely to gaze at their images from afar. Moreover, having already endured various hardships and not fearing toil, why is it that now, with such a compassionate being as Amitabha Buddha, they abandon him and do not go? The old woman in the east of the city, who was born in the same era as the Buddha but did not see him, is she not one of these people? The Buddhas of the past and future are difficult to encounter, but now (there is an opportunity) and it is wasted, so it is pitiable.
The Causal Stages of Avalokiteśvara Bodhisattva and Mahāsthāmaprāpta Bodhisattva
The Karunapundarika Sutra says: At that time, Ratnagarbha Tathagata again told the first prince, Anabhirata (the first prince, also the former Chakravarti king's prince): 'Now I shall name you Avalokiteśvara (Avalokiteśvara Bodhisattva). After Amitāyus Buddha enters Parinirvana, you will attain Buddhahood and be named Sarvarashmiprabha Gunadharaparvata Raja Tathagata (Sarvarashmiprabha Gunadharaparvata Raja Tathagata).' He also told the second prince, Niyama: 'You will become a Buddha next, named Sushtita Gunadhararatna Raja Tathagata (Sushtita Gunadhararatna Raja Tathagata). You will obtain a pure land through your vows, and you will be named Mahāsthāmaprāpta (Mahāsthāmaprāpta Bodhisattva).'
Textual Research
Nirvana (Nirvana)
The Zhenge Ji says: The Sanskrit word Nirvana, is translated here as 'quiescence and extinction.' Quiescence and extinction means that since birth and death have been extinguished, quiescence and extinction appear before one. This is precisely no birth and no death, no going and no coming, true permanence alone revealed, suffering and joy both extinguished, therefore it is said that quiescence and extinction is bliss. The Sixth Patriarch Huineng (the Sixth Patriarch Huineng) said: 'Supreme Great Nirvana, perfect illumination of constant quiescence.' This precisely explains the ultimate of illumination. Why do people mistakenly think that Nirvana is death? It is only that (the Buddha's) work of transformation is completed, manifesting extinction like an ordinary person, to make people know that all things are impermanent, and not to generate greed and attachment. The Zhao Lun says: 'The principle of Nirvana is solitary and vast, it cannot be obtained by form and name, subtle and without form, it cannot be known by the mind. It transcends the multitude of existence and ascends profoundly, it measures the great void and exists eternally.' The sutras and treatises say: 'Nirvana is not existence.'
亦復非無。言語道斷。心行處滅。尋夫經論之作。豈虛構哉。果有其所以不有。故不可得而有。有其所以不無。故不可得而無耳。何者。本之有境。則五陰永滅。推之無鄉。而幽靈不竭。幽靈不竭。則抱一湛然。五陰永滅。則萬累多捐。萬累多捐。故與道通洞。抱一湛然。故神而無功。神而無功。故至功常存。與道通洞。故沖而不改。沖而不改。故不可為有。至功常存。故不可為無。斯乃希夷之境。太玄之鄉。而欲以有無語其神道者。不亦邈哉。
大阿彌陀經曰。佛言。彼佛至般泥洹時。觀世音菩薩乃當作佛。掌握化權。教化度脫十方世界諸天人民。以至蜎飛蠕動之類。皆令得泥洹之道。轉相教化度脫。一如大師阿彌陀佛。無有窮極。覆住無央數劫。乃般泥洹。其次大勢至作佛。掌握化權。教化度脫。一如阿彌陀佛。經歷劫數。永無般泥洹時。
考證
泥洹
肇論曰。泥洹涅槃。此二名前後異出。蓋是楚夏不同耳。云涅槃。音正也。梵語泥洹涅槃者。秦言無為。亦名滅度。無為者。取乎虛無寂寞。妙絕於有為。滅度者。言其大患永滅。超度四流○涅槃泥洹。有加般字者。何也。即金剛經所謂我皆令入無餘涅槃而滅度之。般即入也。又瑞應經云。安那般那。華言出息入息。觀此。而般之為入。
【現代漢語翻譯】 現代漢語譯本： 也並非完全沒有。言語的道路斷絕，心的活動也止息。探尋經論的著作，難道是虛構的嗎？確實有它之所以不有的原因，所以不能執著于有；有它之所以不無的原因，所以不能執著于無。為什麼呢？從有的境界來說，五陰（色、受、想、行、識，構成個體存在的五個要素）永遠滅除；從無的境界推究，那幽微的精神卻永不窮盡。幽微的精神永不窮盡，就能夠抱守那純一的真性；五陰永遠滅除，就能捨棄無數的牽累。捨棄無數的牽累，所以能與道相通達；抱守那純一的真性，所以能達到神妙而無功用的境界。神妙而無功用，所以至高的功德長存；與道相通達，所以虛沖而不改變。虛沖而不改變，所以不可執著于有；至高的功德長存，所以不可執著于無。這乃是希夷（無聲無形）的境界，太玄（至深至遠）的家鄉。想要用有無來談論它的神妙之道，不是太渺茫了嗎？
《大阿彌陀經》說：佛說，當阿彌陀佛進入般泥洹（涅槃）時，觀世音菩薩將成佛，掌握教化的權柄，教化度脫十方世界諸天人民，乃至一切蜎飛蠕動之類，都讓他們得到泥洹（涅槃）之道，輾轉相教化度脫，就像大師阿彌陀佛一樣，沒有窮盡。又住世無央數劫，才進入般泥洹（涅槃）。其次是大勢至菩薩成佛，掌握教化的權柄，教化度脫，就像阿彌陀佛一樣，經歷無數劫數，永遠沒有進入般泥洹（涅槃）的時候。
考證：
泥洹（涅槃）
《肇論》說：泥洹（Nirvana）和涅槃（Nirvana），這兩個名稱出現的時間有先後，大概是楚國和夏朝的方言不同罷了。說涅槃（Nirvana），發音是正確的。梵語泥洹（Nirvana）涅槃（Nirvana），用秦朝的話來說就是無為，也叫滅度。無為，是取其虛無寂寞，美妙地超越了有為；滅度，是說它永遠滅除了大患，超脫了四種流轉。涅槃（Nirvana）泥洹（Nirvana），有加上『般』字的，是什麼原因呢？就是《金剛經》所說的『我皆令入無餘涅槃而滅度之』。『般』就是『入』的意思。又《瑞應經》說，安那般那（Anapana），用華語來說就是出息入息。由此看來，『般』就是『入』的意思。
【English Translation】 English version: It is also not entirely non-existent. The path of language is cut off, and the activity of the mind ceases. In seeking the writings of the scriptures, are they fabricated? Indeed, there is a reason for its non-existence, so one cannot be attached to existence; there is a reason for its non-non-existence, so one cannot be attached to non-existence. Why? From the perspective of the realm of existence, the five skandhas (form, feeling, perception, volition, and consciousness, the five elements that constitute individual existence) are forever extinguished; from the perspective of the realm of non-existence, the subtle spirit is never exhausted. If the subtle spirit is never exhausted, one can embrace the pure oneness; if the five skandhas are forever extinguished, one can abandon countless entanglements. By abandoning countless entanglements, one can communicate with the Tao; by embracing the pure oneness, one can achieve a state of being divine and without effort. Being divine and without effort, the supreme merit is ever-present; communicating with the Tao, one is vacuous and unchanging. Being vacuous and unchanging, one cannot be attached to existence; the supreme merit is ever-present, so one cannot be attached to non-existence. This is the realm of Xi Yi (inaudible and invisible), the home of Tai Xuan (profound and distant). To try to discuss its divine Tao with existence and non-existence, is it not too far-fetched?
The Larger Sutra of Amitabha says: The Buddha said, 'When Amitabha Buddha enters Parinirvana (Nirvana), Avalokiteshvara Bodhisattva will become a Buddha, holding the power of teaching, teaching and delivering all the gods and people in the ten directions, even all kinds of creeping and flying creatures, so that they all attain the path of Nirvana (Nirvana), teaching and delivering each other, just like the great master Amitabha Buddha, without end. He will also dwell for countless kalpas before entering Parinirvana (Nirvana). Next, Mahasthamaprapta Bodhisattva will become a Buddha, holding the power of teaching, teaching and delivering, just like Amitabha Buddha, going through countless kalpas, and there will never be a time to enter Parinirvana (Nirvana).'
Textual Research:
Nirvana (Nirvana)
The Zhao Lun says: 'Nirvana (Nirvana) and Nirvana (Nirvana), these two names appeared at different times, probably due to the different dialects of the states of Chu and Xia. Saying Nirvana (Nirvana), the pronunciation is correct. The Sanskrit words Nirvana (Nirvana) and Nirvana (Nirvana), in the language of the Qin Dynasty, mean non-action, also called extinction. Non-action takes its meaning from emptiness and stillness, wonderfully surpassing action; extinction means that great suffering is forever extinguished, transcending the four streams. Nirvana (Nirvana) and Nirvana (Nirvana), why is the word 'pari' added? It is what the Diamond Sutra says, 'I will cause them all to enter Nirvana without remainder and extinguish them.' 'Pari' means 'enter'. Also, the Sutra of Auspicious Responses says, Anapana (Anapana), in Chinese, means outgoing breath and incoming breath. From this, it can be seen that 'pari' means 'enter.'
又可知矣。
常氏法起䟦大彌陀經。略曰。現在會中二法王子。于彼佛土。智慧威神。德業輝光。最為第一。入則坐侍正論。出則揚化他方。于彼剎中。不失現在。次補佛處。相繼出興。到此。則安樂舊號。轉而為眾寶善集莊嚴矣。約其依報住處。蓋在彼界第四兜率天宮。而此書之所未及言者。
愿偈攝生篇
攝生七愿(見大阿彌陀經四十八愿分)第一愿。我作佛時。我剎中無婦女。無央數世界諸天人民。以至蜎飛蠕動之類。來生我剎者。皆於七寶水池。蓮華中化生。不得是愿。終不作佛。第二十三愿。我作佛時。名號聞於十方無央數世界。諸佛各于大眾中稱我功德。及國土之勝。諸天人民。以至蜎飛蠕動之類。聞我名號。乃慈心喜悅者。皆令來生我國。不得是愿。終不作佛。第二十五愿。我作佛時。光明照諸無央數世界。幽冥之處皆當大明。諸天人民。以至蜎飛蠕動。見我光明。莫不慈心作善。皆令來生我國。不得是愿。終不作佛。第二十七愿。我作佛時。十方無央數世界。諸天人民。有發菩提心。奉持齋戒。行六波羅蜜。修諸功德。至心發願。欲生我剎。臨壽終時。與我大眾現其人前。引至來生。作不退轉地菩薩。不得是愿。終不作佛。第二十八愿。我作佛時。無央數世界。諸天人民。聞我名
【現代漢語翻譯】 又由此可知。
常氏法起所譯的《䟦大彌陀經》中略述：在阿彌陀佛的極樂世界中，有兩位法王子，他們的智慧、威神和德業光輝最為殊勝。他們入內則侍奉佛陀，參與正法的討論；外出則弘揚佛法，教化他方眾生。他們始終存在於極樂世界中，不會離開。他們將依次遞補佛位，相繼出世成佛。到那時，阿彌陀佛的安樂凈土的舊名，將會轉變為眾寶善集莊嚴。從他們所居住的依報環境來看，大概是在極樂世界的第四層兜率天宮。而這些內容是這部書中所沒有提及的。
愿偈攝生篇
攝生七愿（見《大阿彌陀經》四十八愿分）第一愿：我成佛時，我的佛土中沒有婦女。無數世界的諸天人民，乃至蜎飛蠕動之類，凡是來生到我的佛土的，都於七寶水池的蓮花中化生。如果不能實現這個願望，我終不成佛。
第二十三愿：我成佛時，我的名號傳遍十方無數世界。諸佛各自在大眾中稱揚我的功德，以及我的國土的殊勝。諸天人民，乃至蜎飛蠕動之類，聽到我的名號，心生慈悲喜悅的，都令他們來生到我的國土。如果不能實現這個願望，我終不成佛。
第二十五愿：我成佛時，我的光明照耀無數世界，幽暗之處都將變得光明。諸天人民，乃至蜎飛蠕動，見到我的光明，沒有不心生慈悲，行善事的，都令他們來生到我的國土。如果不能實現這個願望，我終不成佛。
第二十七愿：我成佛時，十方無數世界的諸天人民，有發菩提心，奉持齋戒，修行六波羅蜜（Six Paramitas），修習各種功德，至誠發願，想要往生我的佛土的，臨命終時，我與我的大眾會顯現在他們面前，引導他們來生到我的佛土，成為不退轉地的菩薩。如果不能實現這個願望，我終不成佛。
第二十八愿：我成佛時，無數世界的諸天人民，聽到我的名
【English Translation】 This can also be known.
The Boddai Amitabha Sutra, translated by Chang Shi Faqi, briefly states: In the Pure Land of Amitabha Buddha, there are two Dharma Princes whose wisdom, majestic power, and virtuous radiance are the most outstanding. When they enter, they attend the Buddha and participate in discussions of the true Dharma; when they go out, they propagate the Dharma and teach sentient beings in other realms. They always exist in the Pure Land and will not leave. They will successively succeed to the position of the Buddha and appear in the world one after another. At that time, the old name of Amitabha Buddha's Land of Bliss will be transformed into the 'Adornment of the Assembly of Numerous Treasures and Virtues'. Judging from their dwelling environment, it is probably in the fourth Tushita Heaven (Tushita - one of the six heavens of the desire realm) of the Pure Land. These contents are not mentioned in this scripture.
Verses of Vows on Embracing Sentient Beings
Seven Vows for Embracing Sentient Beings (see the Forty-Eight Vows section of the Larger Sutra of Immeasurable Life) First Vow: When I become a Buddha, there will be no women in my Buddha-land. Countless beings from various worlds, including gods, humans, and even creatures that crawl and fly, who are born in my Buddha-land, will be born by transformation in lotus flowers in the Seven-Jeweled Pond. If this vow is not fulfilled, I will not attain Buddhahood.
Twenty-third Vow: When I become a Buddha, my name will be heard in countless worlds in the ten directions. All Buddhas will praise my merits and the excellence of my land in their assemblies. All beings, including gods, humans, and even creatures that crawl and fly, who hear my name and rejoice with compassionate hearts, shall be born in my land. If this vow is not fulfilled, I will not attain Buddhahood.
Twenty-fifth Vow: When I become a Buddha, my light will illuminate countless worlds, and all dark places will become bright. All beings, including gods, humans, and even creatures that crawl and fly, who see my light, will invariably develop compassionate hearts and perform good deeds, and they shall be born in my land. If this vow is not fulfilled, I will not attain Buddhahood.
Twenty-seventh Vow: When I become a Buddha, if beings in countless worlds in the ten directions generate the Bodhi mind (Bodhi - enlightenment), uphold precepts, practice the Six Paramitas (Paramitas - perfections), cultivate various merits, and sincerely vow to be born in my land, when their lives are about to end, I and my assembly will appear before them, guiding them to be born in my land as Bodhisattvas (Bodhisattvas - beings on the path to Buddhahood) of non-retrogression. If this vow is not fulfilled, I will not attain Buddhahood.
Twenty-eighth Vow: When I become a Buddha, beings in countless worlds who hear my name
號。燒香散華。然燈懸繒。飯食沙門。起立塔寺。齋戒清凈。益作諸善。一心繫念於我。雖止於一晝夜不絕。亦必生我剎。不得是愿。終不作佛。第二十九愿。我作佛時。十方無央數世界。諸天人民。至心信樂。欲生我剎。十聲念我名號。必遂來生。唯除五逆。誹謗正法。不得是愿。終不作佛。第三十愿。我作佛時。十方無央數世界。諸天人民。以至蜎飛蠕動之類。前世作惡。聞我名號。即懺悔為善。奉持經戒。愿生我剎。壽終皆不經三惡道。徑遂來生。一切所欲。無不如意。不得是愿。終不作佛。
愿后說偈
略云。我至成佛時。名聲超十方。人天欣得聞。俱來生我剎。我以智慧光。廣照無央界。除滅諸有情。貪嗔煩惱暗。地獄鬼畜生。亦生我剎中。
(還)謹按阿彌陀佛四十八愿。固皆所以度眾生。唯此七愿。乃所以攝引往生者故特表章之耳。
蓮師疏鈔 眾生沒于苦趣。佛援之。如垂手深淵。眾生背覺合塵。佛念之。如倚門望子。援之雖殷。念之雖切。深沉不起。遠逝無還。是孤佛愿也。可慨也夫。
考證
蓮華化生
蓮師疏云。是蓮華者。乃卸凡殼之玄宮。安慧命之神宅。修凈土者。若禮佛時。當想己身在蓮華中作禮。佛在蓮華中受我禮敬。若唸佛時。當想己身
【現代漢語翻譯】 現代漢語譯本：號。燒香散花。燃燈懸幡。供養齋飯給沙門（出家修道的人）。建造塔寺。齋戒清凈。多多行善。一心想著我。即使只有一晝夜不間斷。也必定往生我的佛國。如果不能實現這個願望。我終不成佛。第二十九愿。我成佛時。十方無數世界。諸天人民。真心信樂。想要往生我的佛國。十聲念我的名號。必定如願往生。只有犯五逆罪（殺父、殺母、殺阿羅漢、出佛身血、破和合僧）、誹謗正法的人除外。如果不能實現這個願望。我終不成佛。第三十愿。我成佛時。十方無數世界。諸天人民。乃至小蟲蠕動的生物。前世作惡。聽到我的名號。就懺悔改過行善。奉持經書戒律。希望往生我的佛國。壽命終結后都不會經過三惡道（地獄、餓鬼、畜生）。直接往生我的佛國。一切所希望的。沒有不如意的。如果不能實現這個願望。我終不成佛。
愿后說偈
簡略地說。我到成佛時。名聲超越十方。人天歡喜聽到。都來往生我的佛國。我用智慧的光芒。廣泛照耀無邊的世界。消除滅絕所有眾生的。貪婪嗔恨煩惱的黑暗。地獄餓鬼畜生道的眾生。也能往生我的佛國中。
（還）仔細考察阿彌陀佛（Amitabha）的四十八愿。本來都是用來度化眾生的。只有這七個愿。才是用來攝受引導往生的人。所以特別加以表彰。
蓮師疏鈔說。眾生沉沒在痛苦的境地。佛救助他們。就像伸出手到深淵中。眾生背離覺悟而與塵世相合。佛思念他們。就像倚著門盼望兒子。救助雖然殷切。思念雖然懇切。如果深陷而不奮起。遠離而去而不返回。這就是辜負了佛的願望啊。多麼令人慨嘆啊。
考證
蓮花化生
蓮師疏說。這蓮花。是卸下凡胎的玄妙宮殿。安頓智慧性命的神聖住所。修習凈土的人。如果禮佛時。應當想像自己身在蓮花中作禮。佛在蓮花中接受我的禮敬。如果唸佛時。應當想像自己
【English Translation】 English version: Incense offering and scattering flowers. Lighting lamps and hanging banners. Offering food to the Shramanas (monks who have left home to cultivate the Way). Building pagodas and temples. Fasting and maintaining purity. Doing more good deeds. Focusing one's mind on me. Even if it is only for one day and one night without interruption. One will certainly be reborn in my Buddha-land. If this vow is not fulfilled. I will not attain Buddhahood. The twenty-ninth vow. When I attain Buddhahood. In the countless worlds of the ten directions. If all devas and people. Sincerely believe and rejoice. And desire to be born in my Buddha-land. If they recite my name ten times. They will surely be reborn as they wish. Except for those who commit the five heinous crimes (killing one's father, killing one's mother, killing an Arhat, shedding the blood of a Buddha, and disrupting the Sangha) and slander the true Dharma. If this vow is not fulfilled. I will not attain Buddhahood. The thirtieth vow. When I attain Buddhahood. In the countless worlds of the ten directions. All devas and people. Even creatures that crawl and wriggle. If they have done evil in their past lives. Upon hearing my name. They will repent and do good. Uphold the scriptures and precepts. And wish to be born in my Buddha-land. At the end of their lives, they will not pass through the three evil realms (hell, hungry ghosts, and animals). They will directly be reborn in my Buddha-land. Everything they desire. Will be fulfilled as they wish. If this vow is not fulfilled. I will not attain Buddhahood.
Verses spoken after the vows
Briefly speaking. When I attain Buddhahood. My name will surpass the ten directions. Devas and humans will joyfully hear it. And all will come to be born in my Buddha-land. I will use the light of wisdom. To widely illuminate the boundless worlds. Eliminating and extinguishing all sentient beings'. Darkness of greed, hatred, and afflictions. Beings in hell, the realm of hungry ghosts, and the animal realm. Can also be born in my Buddha-land.
(Also) Carefully examining the forty-eight vows of Amitabha (Amitabha). They are all originally intended to liberate sentient beings. Only these seven vows. Are intended to gather and guide those who wish to be reborn. Therefore, they are especially emphasized.
The Lotus Master's commentary says. Sentient beings are submerged in the realm of suffering. The Buddha helps them. Like extending a hand into a deep abyss. Sentient beings turn away from enlightenment and unite with the dust of the world. The Buddha thinks of them. Like leaning on the door and waiting for a son. Although the help is earnest. Although the thoughts are sincere. If one is deeply submerged and does not rise up. If one departs far away and does not return. Then one has failed the Buddha's vows. How lamentable it is.
Textual Research
Lotus Flower Rebirth
The Lotus Master's commentary says. This lotus flower. Is the mysterious palace for shedding the mortal shell. The sacred dwelling for settling the wisdom life. Those who cultivate the Pure Land. When bowing to the Buddha. Should imagine themselves bowing in a lotus flower. The Buddha receives my reverence in the lotus flower. When reciting the Buddha's name. Should imagine oneself
在蓮華中結跏趺坐。佛在蓮華中接引於我。然後一心持名。昔有二僧。作蓮華開合想。遂得往生。況復加之一心持名。而有不生者乎。
蜎飛蠕動
龍舒凈土文曰。蜎飛。微細飛蟲也。蠕動。微細蛆蟲也。若此者。佛尚化度。況於人乎。故人一念皈依。遂生其國。無足疑也○或問蟲類佛何能度之。答。泥洹經云。佛在世時。迦羅池中有一泥蛤。聞佛說法。即從池起。隱草根下。聽聞佛法。有牧牛人。前詣佛所。以杖插地。誤傷蛤死。即生忉利天宮。乃自述其生天之故。由此觀之。則泥蛤之上生。仗佛力也。蜎飛蠕動之類。獨不能仗佛力以往生乎。
六波羅蜜
法界次第初門曰。此西土之言。今略出三翻。一云事究竟。一云到彼岸。一云度無極○一。檀波羅蜜。檀那。秦言佈施。若內有信心。外有福田。有財物。三事和合時。心生舍法。能破慳貪。是為檀佈施。有二種。一財施。一法施也○二。尸羅波羅蜜。尸羅。秦言好行善道。不自放逸。是名尸羅。或受戒行善。或不受戒行善。皆名尸羅○三。羼提波羅蜜。秦言忍辱。內心能安外所辱境。故名忍辱。有二種。一者生忍。二者法忍。生忍有二種。一于恭敬供養中。能忍不著。不生憍逸。二于嗔罵打害中。能忍不生嗔恨怨惱。法忍有二種。一非
【現代漢語翻譯】 現代漢語譯本：在蓮花中結跏趺坐。佛在蓮花中接引我。然後一心持名。過去有兩位僧人，作蓮花開放和閉合的觀想，就得以往生。更何況加上一心持名，怎麼會有不能往生的人呢？
蜎飛蠕動
《龍舒凈土文》說：『蜎飛』，是微小的飛蟲。『蠕動』，是微小的蛆蟲。像這樣的眾生，佛尚且要教化度脫，更何況是人呢？所以人只要一念皈依，就能往生到極樂世界，這沒有什麼可懷疑的。有人問：蟲類佛怎麼能度化它們呢？回答：根據《泥洹經》記載，佛在世時，迦羅池中有一隻泥蛤，聽聞佛說法，就從池中出來，藏在草根下，聽聞佛法。有個牧牛人，走到佛所在的地方，用杖插地，不小心傷了泥蛤，泥蛤因此死去，立即往生到忉利天宮。它自己講述了往生天宮的原因。由此看來，泥蛤能夠往生，是仰仗佛力的。蜎飛蠕動之類的眾生，難道就不能仰仗佛力而往生嗎？
六波羅蜜
《法界次第初門》說：這是西土（印度）的說法，現在簡略地翻譯出三種含義：一是『事究竟』，二是『到彼岸』，三是『度無極』。一、檀波羅蜜（Dāna pāramitā，佈施到彼岸）。檀那（Dāna），在秦語（漢語）中是佈施的意思。如果內心有信心，外有福田（可以佈施的對象），有財物，這三件事和合時，心中生起捨棄的念頭，能夠破除慳貪，這就是檀佈施。檀佈施有兩種：一是財施，一是法施。二、尸羅波羅蜜（Śīla pāramitā，持戒到彼岸）。尸羅（Śīla），在秦語（漢語）中是好好地奉行善道，不放縱自己，這就是尸羅。或者受戒行善，或者不受戒行善，都叫做尸羅。三、羼提波羅蜜（Kṣānti pāramitā，忍辱到彼岸）。在秦語（漢語）中是忍辱的意思。內心能夠安忍外在所受的侮辱，所以叫做忍辱。忍辱有兩種：一是生忍，二是法忍。生忍有兩種：一是在恭敬供養中，能夠忍耐不執著，不生起驕傲放逸；二是在嗔罵打害中，能夠忍耐不生起嗔恨怨惱。法忍有兩種：一是非
【English Translation】 English version: Sitting in the lotus posture within a lotus flower. The Buddha receives and guides me within the lotus flower. Then, wholeheartedly recite the Buddha's name. In the past, there were two monks who practiced visualizing the opening and closing of a lotus flower, and they were able to be reborn in the Pure Land. How much more so, when adding wholehearted recitation of the Buddha's name, could there be anyone who would not be reborn?
Tiny Flying and Wriggling Creatures
The Longshu Pure Land Text says: 'Tiny flying' refers to minute flying insects. 'Wriggling' refers to minute maggots. Even such beings as these, the Buddha still transforms and delivers. How much more so, then, with humans? Therefore, if a person has one thought of taking refuge, they can be born in that land. There is no need to doubt this. Someone may ask: How can the Buddha deliver insects? The answer is: According to the Nirvāṇa Sutra, when the Buddha was in the world, there was a mud clam in the Kāla pool. Upon hearing the Buddha preach the Dharma, it emerged from the pool and hid under the roots of the grass, listening to the Dharma. A cowherd came to where the Buddha was and stuck his staff into the ground, accidentally injuring the clam, causing it to die. It was immediately reborn in the Trayastriṃśa Heaven. It recounted the reason for its rebirth in heaven. From this, it can be seen that the mud clam's rebirth was due to relying on the Buddha's power. Can creatures such as tiny flying and wriggling beings not rely on the Buddha's power to be reborn?
The Six Pāramitās (Six Perfections)
The Initial Gate of the Dharma Realm Order says: This is a term from the Western Lands (India). Now, we briefly present three translations: One is 'the ultimate completion of affairs,' one is 'reaching the other shore,' and one is 'crossing over the limitless.' 1. Dāna pāramitā (檀波羅蜜, Perfection of Giving). Dāna (檀那), in the Qin language (Chinese), means giving. If there is faith within, a field of merit (an object to give to) without, and material possessions, when these three things come together, the mind generates the thought of giving, and is able to break through stinginess, this is Dāna giving. There are two types of Dāna giving: one is material giving, and one is Dharma giving. 2. Śīla pāramitā (尸羅波羅蜜, Perfection of Morality). Śīla (尸羅), in the Qin language (Chinese), means to diligently practice the path of goodness, not indulging oneself, this is called Śīla. Whether one takes precepts and practices goodness, or does not take precepts and practices goodness, both are called Śīla. 3. Kṣānti pāramitā (羼提波羅蜜, Perfection of Patience). In the Qin language (Chinese), it means patience. The mind is able to endure external insults, therefore it is called patience. There are two types of patience: one is patience with beings, and one is patience with the Dharma. There are two types of patience with beings: one is being able to endure non-attachment in the midst of respect and offerings, not giving rise to arrogance and indulgence; the other is being able to endure without giving rise to anger, hatred, and resentment in the midst of scolding, abuse, and harm. There are two types of patience with the Dharma: one is non-
心法。謂忍寒熱風雨飢渴老病死等。二心法。謂忍恚憂愁疑淫慾憍慢諸邪見等○四。毗黎耶波羅蜜。毗黎耶。秦言精進。勤行善法。不自放逸。謂之精進。有二種。一者身精進。勤行善法。行道禮誦講說勸助開化。二者心精進。勤行善道。心心相續。複次。勤修施戒善法。是為身精進。勤行忍辱禪定智慧。是為心精進○五。禪波羅蜜。禪。秦言思惟修。一切攝心繫念。學諸三昧。皆名思惟修也。有三種。一者世間禪。即是凡夫所行禪。二者出世間禪。亦名二乘共禪。三者出世間上上禪。亦名不共禪。不與凡夫二乘共也○六。般若波羅蜜。般若。秦言智慧。照了一切諸法皆不可得。而能通達一切無礙。名為智慧。有三種。一者聲聞智慧。二者辟支佛智慧。三者佛智慧○菩薩以質直清凈心。行三種施。故名為檀。若於檀中能具五種心者。是時佈施名波羅蜜。何等為五。一者知施實相。佈施時。施人受人及財物三事。皆空不可得。入實相正觀。以無所舍法。而隨他有所須者。能捨不吝。是為知施實相。二者起慈悲心。若菩薩雖知實相無所有。而起大慈大悲。欲因此施與一切樂。拔一切苦。是為起慈悲心。三者發願。愿施時。愿因此施得無上佛果。不求凡夫二乘果報。是為發願。四者回向。隨所施時。回此施功德。向薩婆若。
【現代漢語翻譯】 現代漢語譯本 心法：指的是忍受寒冷、炎熱、風雨、飢餓、乾渴、衰老、疾病、死亡等等。 二心法：指的是忍受憤怒、憂愁、疑惑、淫慾、驕慢以及各種邪見等等。 四、毗黎耶波羅蜜（Vīrya-pāramitā）：毗黎耶（Vīrya），漢譯為『精進』。勤奮地修行善法，不放縱自己，就叫做精進。有兩種：一是身精進，勤奮地修行善法，如行道、禮拜、誦經、講說、勸導幫助、開導教化；二是心精進，勤奮地修行善道，心念相續不斷。進一步說，勤奮地修習佈施、持戒等善法，這叫做身精進；勤奮地修行忍辱、禪定、智慧，這叫做心精進。 五、禪波羅蜜（Dhyāna-pāramitā）：禪（Dhyāna），漢譯為『思惟修』。一切收攝心念、繫縛念頭，學習各種三昧（Samādhi），都叫做思惟修。有三種：一是世間禪，也就是凡夫所修行的禪；二是出世間禪，也叫做二乘共禪；三是出世間上上禪，也叫做不共禪，不與凡夫和二乘人共有。 六、般若波羅蜜（Prajñā-pāramitā）：般若（Prajñā），漢譯為『智慧』。照見了解一切諸法都是不可得的，而能通達一切沒有障礙，就叫做智慧。有三種：一是聲聞智慧，二是辟支佛智慧，三是佛智慧。 菩薩以正直清凈的心，行三種佈施，所以叫做檀（Dāna）。如果在佈施中能夠具備五種心，這時佈施就叫做波羅蜜（Pāramitā）。是哪五種呢？一是知施實相，佈施時，施者、受者以及財物這三件事，都是空無不可得的，進入實相正觀，以沒有可舍之法的態度，而隨順他人有所需求時，能夠捨棄而不吝嗇，這叫做知施實相。二是起慈悲心，如果菩薩雖然知道實相是空無所有的，而生起大慈大悲心，想要因此佈施給予一切眾生快樂，拔除一切眾生的痛苦，這叫做起慈悲心。三是發願，在佈施時，發願因此佈施得到無上佛果，不求凡夫和二乘的果報，這叫做發願。四是迴向，隨著佈施時，迴向此佈施的功德，向薩婆若（Sarvajña，一切智）。
【English Translation】 English version Mind Dharma: Refers to enduring cold, heat, wind, rain, hunger, thirst, old age, sickness, death, and so on. Two Mind Dharmas: Refers to enduring anger, sorrow, doubt, lust, arrogance, and all kinds of wrong views, and so on. Four, Vīrya-pāramitā (Perfection of Effort): Vīrya, translated as 'diligence'. Diligently practicing good dharmas, not indulging oneself, is called diligence. There are two kinds: first, physical diligence, diligently practicing good dharmas, such as walking the path, prostrating, reciting scriptures, lecturing, advising and assisting, enlightening and transforming; second, mental diligence, diligently practicing good dharmas, with continuous thoughts. Furthermore, diligently cultivating giving, precepts, and other good dharmas is called physical diligence; diligently practicing patience, meditation, and wisdom is called mental diligence. Five, Dhyāna-pāramitā (Perfection of Meditation): Dhyāna, translated as 'contemplative cultivation'. All gathering of mind and binding of thoughts, learning all kinds of Samādhi (concentration), are called contemplative cultivation. There are three kinds: first, worldly meditation, which is the meditation practiced by ordinary people; second, transcendental meditation, also called the meditation shared by the two vehicles (Śrāvakayāna and Pratyekabuddhayāna); third, transcendental supreme meditation, also called uncommon meditation, not shared by ordinary people and the two vehicles. Six, Prajñā-pāramitā (Perfection of Wisdom): Prajñā, translated as 'wisdom'. Illuminating and understanding that all dharmas are unattainable, and being able to penetrate everything without obstruction, is called wisdom. There are three kinds: first, Śrāvaka (hearer) wisdom; second, Pratyekabuddha (solitary Buddha) wisdom; third, Buddha wisdom. Bodhisattvas practice the three kinds of giving (Dāna) with an honest and pure mind, so it is called Dāna. If one can possess five kinds of mind in giving, then this giving is called Pāramitā. What are the five? First, knowing the true nature of giving, at the time of giving, the giver, the receiver, and the object are all empty and unattainable, entering the correct contemplation of reality, with the attitude of having nothing to give, and yet being able to give without stinginess when others have needs, this is called knowing the true nature of giving. Second, arousing compassion, if a Bodhisattva knows that reality is empty and without substance, yet arouses great compassion, wanting to give happiness to all beings and remove the suffering of all beings through this giving, this is called arousing compassion. Third, making a vow, at the time of giving, vowing to attain the supreme Buddhahood through this giving, not seeking the rewards of ordinary people and the two vehicles, this is called making a vow. Fourth, dedicating the merit, along with the giving, dedicating the merit of this giving towards Sarvajña (all-knowing wisdom).
及施一切眾生。是為迴向。五者具足方便。所謂能于佈施一法。旋轉通達一切佛法。遍修諸行。是為具足方便。菩薩若於施時。具此五種心者。因中說果。亦名事究竟。亦名到彼岸。亦名度無極也。餘五波羅蜜所知實相。各以類推。餘四心。類如檀中分別○問何名六度。曰。檀破餓鬼。尸救地獄。忍濟畜生。進拔修羅。禪靜人中。慧照天眾。發隱曰。檀屬餓鬼者。慳貪獨食。不肯施故。尸屬地獄者。十惡五逆。不持戒故。忍屬畜生者。強弱吞噬。不能忍故。進屬修羅者。貢高自負。不修進故。乃至人習攀緣。失定意故。天迷欲樂。喪慧心故。菩薩故各以此六者分度之也。故曰六度○戒疏發隱曰。問。六度滿相。行所難行。功德如斯。云何屬小。謂之偏菩薩。答。此是事六度。漸行漸滿。有齊限故。尸毗割肉飼鷹。施而至身份血肉。施斯極矣。普明視死如歸。以全其信。捨身不捨戒。戒斯極矣。羼提仙人忍支解。心不動搖。忍斯極矣。大施太子以失珠故。抒海欲干。心無退倦。進斯極矣。尚阇黎入定。而鵲巢頂上。出定乃知。禪斯極矣。劬嬪均分閻浮提城邑山川為七分。諸國息爭。智巧方便而至於此。慧斯極矣。然不出因果生滅之法。故屬偏屬小也。
唯除五逆
或謂觀經言五逆得生。唯除五逆。則濟度功
【現代漢語翻譯】 現代漢語譯本 以及將功德施予一切眾生，這稱為迴向。第五是具足方便，即能夠通過佈施這一法門，通達一切佛法，普遍修習各種善行，這稱為具足方便。菩薩如果在佈施時，具備這五種心，那麼在因地就可說果地，也稱為事究竟，也稱為到達彼岸，也稱為度脫無極。其餘五種波羅蜜（paramita，到彼岸），所知的真實相狀，可以各自依此類推。其餘四種心，可以參照佈施中的分別。
問：什麼是六度（ṣaṭ-pāramitā，六種到彼岸的方法）？ 答：佈施（dāna）破除餓鬼道的苦，持戒（śīla）救拔地獄道的苦，忍辱（kṣānti）救濟畜生道的苦，精進（vīrya）拔除修羅道的苦，禪定（dhyāna）使人安住於人道，智慧（prajñā）照亮天道。
《戒疏發隱》說：佈施屬於餓鬼道，是因為慳吝貪婪，獨自享用，不肯佈施的緣故；持戒屬於地獄道，是因為犯下十惡五逆的罪行，不持守戒律的緣故；忍辱屬於畜生道，是因為弱肉強食，不能忍耐的緣故；精進屬於修羅道，是因為貢高自負，不修習精進的緣故；乃至人道習慣於攀緣外物，失去禪定的意念；天道沉迷於慾望享樂，喪失智慧的心。菩薩因此各自用這六種方法來度化他們，所以稱為六度。
《戒疏發隱》說：問：六度的圓滿相，是行常人所難行的行為，功德如此之大，為什麼屬於小乘，被稱為偏菩薩？ 答：這是事相上的六度，是漸修漸滿的，有其限度。尸毗王（Śibi）割肉喂鷹，佈施到了自身血肉的地步，佈施到了極致。普明菩薩視死如歸，以保全其誓言，捨身也不捨棄戒律，持戒到了極致。羼提仙人（Kṣāntivādin）被肢解身體，內心不動搖，忍辱到了極致。大施太子因為丟失了寶珠，想要竭盡海水，內心沒有退卻和厭倦，精進到了極致。尚阇黎入定，喜鵲在頭頂上築巢，出定后才知道，禪定到了極致。劬嬪平均分配閻浮提（Jambudvīpa，我們所居住的世界）的城邑山川為七份，各國停止爭端，智慧巧妙方便到了這種程度，智慧到了極致。然而這些都沒有超出因果生滅的法則，所以屬於偏，屬於小乘。
唯獨除了五逆罪（ānantarika-karma，五種極重的罪行）。
或者說《觀經》說五逆罪的人也能往生，唯獨除了犯五逆罪的人，那麼救度的功
【English Translation】 English version And bestowing all merits upon all sentient beings, this is called dedication (pariṇāmanā). Fifth is being endowed with skillful means (upāya-kauśalya), which means being able to understand all Buddha-dharma through the one method of giving, and universally cultivating all virtuous practices. This is called being endowed with skillful means. If a Bodhisattva possesses these five kinds of minds when giving, then the result can be spoken of in the cause, and it is also called the ultimate accomplishment of the matter, also called reaching the other shore, also called crossing over the boundless. The true nature of the remaining five pāramitās (perfections) can be inferred by analogy. The remaining four minds can be understood by referring to the distinctions in giving (dāna).
Question: What are the six pāramitās (ṣaṭ-pāramitā, six perfections)? Answer: Giving (dāna) breaks the suffering of the hungry ghost realm, morality (śīla) rescues from the suffering of the hell realm, patience (kṣānti) relieves the suffering of the animal realm, diligence (vīrya) eradicates the suffering of the asura realm, meditation (dhyāna) brings peace to the human realm, and wisdom (prajñā) illuminates the heavenly realm.
The 『Fa Yin』 of the 『Commentary on the Vinaya』 says: Giving belongs to the hungry ghost realm because of stinginess and greed, enjoying things alone and being unwilling to give. Morality belongs to the hell realm because of committing the ten evils and five rebellious acts, and not upholding the precepts. Patience belongs to the animal realm because of the strong preying on the weak, and being unable to endure. Diligence belongs to the asura realm because of arrogance and self-importance, and not cultivating diligence. Furthermore, humans are accustomed to clinging to external things, losing the intention of meditation. Heavenly beings are deluded by sensual pleasures, losing the mind of wisdom. Therefore, Bodhisattvas each use these six methods to liberate them, hence they are called the six pāramitās.
The 『Fa Yin』 of the 『Commentary on the Vinaya』 says: Question: The perfect form of the six pāramitās is to practice what is difficult for ordinary people to practice, and the merits are so great. Why does it belong to the Small Vehicle and is called a partial Bodhisattva? Answer: These are the six pāramitās in terms of phenomena, which are gradually cultivated to perfection and have their limits. King Śibi (Śibi) cut off his flesh to feed the hawk, giving to the point of his own flesh and blood, giving to the extreme. Bodhisattva Puming regarded death as returning home, in order to preserve his vows, giving up his body but not abandoning the precepts, upholding morality to the extreme. The Sage Kṣāntivādin (Kṣāntivādin) had his body dismembered, but his mind did not waver, enduring to the extreme. Prince Da Shi wanted to drain the sea because he lost a pearl, and his mind did not retreat or tire, being diligent to the extreme. Shang Sheli entered samadhi, and magpies built a nest on his head, and he only knew it after coming out of samadhi, meditating to the extreme. Qu Pin equally divided the cities, mountains, and rivers of Jambudvīpa (Jambudvīpa, the world we live in) into seven parts, and the countries stopped fighting, with wisdom, skillful and convenient to this extent, wisdom to the extreme. However, these do not go beyond the laws of cause and effect, birth and death, so they belong to the partial and belong to the Small Vehicle.
Except for the five heinous crimes (ānantarika-karma, five extremely grave offenses).
Or it is said that the Contemplation Sutra says that those who commit the five heinous crimes can also be reborn, except for those who commit the five heinous crimes. Then the merit of salvation
狹矣。不知唯除五逆下。有誹謗正法四字。五逆而兼謗法。乃在所除。雖具五逆。不謗法者。未必不生也。良由謗則不信。不信不生故。所謂疑則華不開是也。觀經不言謗法。如兼謗者亦不生矣○五逆者。弒父。弒母。弒阿羅漢。出佛身血。皆屬身業。破羯磨轉法輪僧。屬語業。
懺悔愿生
問蜎飛蠕動之類。何能懺悔愿生。蓮師云。性在含靈。不可思議。安期畜類終無覺心。如蛤之生天。鵬之敬律。虎之弭耳避地。蟒之垂淚革心。海魚之再世而興崇法門。飛鳥之次生而還為弟子。如斯之類。列舉曷勝。由此觀之。烏知蜎飛蠕動之類。不能懺悔愿生乎。
諸聖同歸篇(見蓮師往生集)
擇生極樂
觀無量壽佛經云。爾時韋提希。號泣。白佛言。世尊。愿為我廣說無憂惱處。我當往生。不樂閻浮濁惡世也。於是世尊。放眉間光。遍照十方世界。諸佛國土。皆于中現。時韋提希見已。向佛言。是諸佛土。雖復清凈。皆有光明。我今唯愿生於極樂世界。阿彌陀佛所。
考證
韋提希
見第五卷十六觀想注。
往生無數
大無量壽佛經云。彌勒白佛言。於此界。有幾菩薩往生極樂。佛告彌勒。於此世界。有六十二億不退菩薩。往生彼國。小行菩薩。不可稱計。
【現代漢語翻譯】 現代漢語譯本 狹隘啊。不知道只有五逆罪之下，還有『誹謗正法』四個字。犯五逆罪又兼誹謗佛法，那就在被排除之列了。即使犯了五逆罪，但不誹謗佛法的人，未必不能往生。這是因為誹謗就會不信，不信就不能往生，所以說疑惑就像花不開一樣。《觀經》沒有說誹謗佛法，如果兼有誹謗，也是不能往生的。五逆罪是指：殺父、殺母、殺阿羅漢（Arhat，斷盡煩惱，證得解脫的聖者）、出佛身血，這些都屬於身業。破壞羯磨（Karma，業）轉法輪僧（Sangha，僧團），屬於語業。
懺悔愿生
問：像蜎飛蠕動這類生物，怎麼能懺悔發願往生呢？蓮池大師說：『本性存在於有情眾生之中，不可思議。』安期（Anqi，人名）所畜養的動物最終沒有覺悟之心，就像蛤蜊生到天上，大鵬鳥敬畏戒律，老虎收起耳朵避開地面，蟒蛇流淚革新內心，海里的魚轉世后興盛佛法，飛鳥再次投胎還做弟子。像這樣的例子，數都數不過來。由此看來，怎麼知道蜎飛蠕動這類生物，不能懺悔發願往生呢？
《諸聖同歸篇》（見蓮池大師《往生集》）
選擇往生極樂世界
《觀無量壽佛經》說：當時韋提希（Vaidehi，古印度王舍城國王頻婆娑羅的夫人）號啕大哭，對佛說：『世尊，希望您為我廣泛地解說沒有憂愁煩惱的地方，我應當往生到那裡，不喜歡閻浮（Jambudvipa，我們所居住的這個世界）濁惡的世界。』於是世尊，從眉間放出光明，遍照十方世界，所有佛的國土，都在光明中顯現出來。當時韋提希看到后，對佛說：『這些佛土，雖然都很清凈，都有光明，我現在只希望往生到極樂世界，阿彌陀佛（Amitabha，西方極樂世界的教主）那裡。』
考證
韋提希（Vaidehi）
見第五卷十六觀想注。
往生無數
《大無量壽佛經》說：彌勒（Maitreya，未來佛）對佛說：『在這個世界，有多少菩薩往生到極樂世界？』佛告訴彌勒：『在這個世界，有六十二億不退轉的菩薩，往生到那個國度。小行菩薩，多得不可計數。』
【English Translation】 English version How narrow! I didn't know that besides the Five Heinous Offenses, there are also the four words 'slandering the True Dharma'. Committing the Five Heinous Offenses and also slandering the Dharma are among those excluded. Even if one commits the Five Heinous Offenses, but does not slander the Dharma, it is not necessarily impossible to be reborn. This is because slandering leads to disbelief, and disbelief prevents rebirth, hence the saying 'doubt is like a flower that does not bloom'. The Contemplation Sutra does not mention slandering the Dharma; if one also slanders, they will not be reborn. The Five Heinous Offenses are: patricide, matricide, killing an Arhat (Arhat, a saint who has exhausted afflictions and attained liberation), shedding the blood of a Buddha, all of which belong to physical karma. Destroying the Sangha (Sangha, monastic community) that turns the Dharma wheel of Karma (Karma, action), belongs to verbal karma.
Repentance and Vow for Rebirth
Question: How can creatures like tiny flying and wriggling beings repent and vow for rebirth? Master Lianchi said: 'The nature exists within sentient beings, it is inconceivable.' The animals raised by Anqi (Anqi, a person's name) ultimately have no awakening mind, just like clams being born in the heavens, Peng birds respecting the precepts, tigers lowering their ears to avoid the ground, pythons shedding tears to reform their hearts, sea fish being reborn and promoting the Dharma, and flying birds being reborn again as disciples. Examples like these are too numerous to count. From this perspective, how can we know that creatures like tiny flying and wriggling beings cannot repent and vow for rebirth?
Chapter on All Saints Returning Together (see Master Lianchi's Collection on Rebirth)
Choosing Rebirth in the Land of Ultimate Bliss
The Contemplation Sutra of Immeasurable Life Buddha says: At that time, Vaidehi (Vaidehi, Queen of King Bimbisara of Rajagriha in ancient India) wept and said to the Buddha: 'World Honored One, I wish you to widely explain to me a place without sorrow and affliction, I should be reborn there, I do not like the turbid and evil world of Jambudvipa (Jambudvipa, the world we live in).' Thereupon, the World Honored One emitted light from between his eyebrows, illuminating all the ten directions of the world, and all the Buddha lands appeared within the light. At that time, Vaidehi, having seen this, said to the Buddha: 'These Buddha lands, although all are pure and have light, I now only wish to be born in the Land of Ultimate Bliss, where Amitabha Buddha (Amitabha, the lord of the Western Pure Land) is.'
Textual Research
Vaidehi (Vaidehi)
See the notes on the Sixteen Contemplations in Volume Five.
Countless Rebirths
The Larger Sutra of Immeasurable Life Buddha says: Maitreya (Maitreya, the future Buddha) said to the Buddha: 'In this world, how many Bodhisattvas are reborn in the Land of Ultimate Bliss?' The Buddha told Maitreya: 'In this world, there are sixty-two billion non-regressing Bodhisattvas who are reborn in that country. The Bodhisattvas of lesser practice are too numerous to count.'
不但此國。他方佛土。如遠照佛剎。有八十億菩薩皆當往生。乃至十方佛剎。往生者甚多無數。我若具說。一劫猶未能盡。
蓮師贊(后同)曰。此界他方。往生無量。凈土何以容之。噫。滄海尚納百川。虛空猶含萬象。而無邊剎海。不出普賢一毛孔中。然則凈土針鋒之地。而容無盡之往生。不亦恢恢乎有餘𥙿哉。
考證 鈔云。他方世界。第一光遠照佛所。有八十億菩薩。皆當往生。第二寶藏佛所。有九十億。第三無量音佛所。有二百二十億。展轉至十四佛剎。以及無量佛剎。往生者不可復計○凈名經云。維摩丈室。容八萬四千師子之座。今此凈土。十方往生。猶如雨點。皆生七寶池中。曾無窄隘。即凈名義。
面見彌陀
觀佛三昧經。佛記文殊當生極樂。文殊發願偈云。愿我命終時。滅除諸障礙。面見彌陀佛。往生安樂剎。生彼佛國已。滿足我大愿。阿彌陀如來。現前授我記。
十愿求生
華嚴經普賢菩薩發十種大愿。普為法界眾生求生凈土。偈云。愿我臨欲命終時。盡除一切諸障礙。面見彼佛阿彌陀。即得往生安樂剎。又云。彼佛眾會咸清凈。我時于勝蓮華生。親睹如來無量光。現前授我菩提記。
贊曰。文殊七佛之祖。普賢萬行攸宗。而凈土往生。諄諄如出一口
【現代漢語翻譯】 現代漢語譯本： 不僅是這個世界，其他世界的佛土，比如遠照佛剎（Vairochana Buddha-kshetra），有八十億菩薩都將往生到極樂世界。乃至十方佛剎，往生者非常多，無法計數。我如果詳細述說，用一個劫的時間也說不完。
蓮師贊（Padmasambhava's Praise，后同）說：『這個世界和其他世界，往生者無數。極樂凈土怎麼能容納這麼多眾生呢？』 唉！滄海尚且能容納百川，虛空還能包含萬象。而無邊的剎海，也超不出普賢菩薩（Samantabhadra）的一根毛孔。既然如此，極樂凈土即使是針尖大小的地方，也能容納無盡的往生者，這難道不是非常寬廣而有餘嗎？
考證：《鈔》中說：『其他世界，第一是光遠照佛（Guang Yuan Zhao Buddha）的佛土，有八十億菩薩都將往生；第二是寶藏佛（Baozang Buddha）的佛土，有九十億；第三是無量音佛（Wuliangyin Buddha）的佛土，有二百二十億。』 這樣輾轉到十四個佛剎，以及無量佛剎，往生的人數多得不可計數。《維摩詰經》（Vimalakirti Sutra）說：『維摩詰的丈室，能容納八萬四千個獅子座。』 現在這個凈土，十方眾生往生，猶如雨點一般，都生在七寶池中，從來沒有狹窄擁擠的情況，這就是《維摩詰經》的含義。
面見彌陀
《觀佛三昧經》（Buddha Contemplation Samadhi Sutra）中，佛陀授記文殊菩薩（Manjusri）將往生極樂世界。文殊菩薩發願偈說：『愿我臨命終時，滅除一切諸障礙，面見彌陀佛（Amitabha），往生安樂剎（Sukhavati）。生到彼佛國后，滿足我的大愿。阿彌陀如來，現前為我授記。』
十愿求生
《華嚴經》（Avatamsaka Sutra）中，普賢菩薩發十種大愿，普遍為法界眾生求生凈土。偈語說：『愿我臨欲命終時，盡除一切諸障礙，面見彼佛阿彌陀，即得往生安樂剎。』 又說：『彼佛眾會都清凈，我時于勝蓮華生，親睹如來無量光，現前授我菩提記。』
讚頌說：文殊菩薩是七佛之祖，普賢菩薩是萬行所宗。而對於往生凈土，他們的教誨都如此諄諄告誡，彷彿出自一人之口。
【English Translation】 English version: Not only this world, but also Buddha-lands in other directions, such as the Vairochana Buddha-kshetra (Far Shining Buddha Land), where eighty billion Bodhisattvas will be reborn. Even in the Buddha-lands of the ten directions, there are countless beings who will be reborn. If I were to describe it in detail, it would take an entire kalpa (aeon) to finish.
Padmasambhava's Praise (same hereafter) says: 'In this world and other worlds, rebirths are countless. How can the Pure Land accommodate them all?' Alas! The vast ocean can still accommodate hundreds of rivers, and the void still contains all phenomena. And the boundless sea of lands does not exceed a single pore of Samantabhadra (Universal Virtue Bodhisattva). Therefore, even a needlepoint of the Pure Land can accommodate endless rebirths. Is this not exceedingly spacious and abundant?
Textual Research: The commentary says: 'In other worlds, first, in the land of Guang Yuan Zhao Buddha (Light Far Shining Buddha), eighty billion Bodhisattvas will be reborn; second, in the land of Baozang Buddha (Treasure Store Buddha), ninety billion; third, in the land of Wuliangyin Buddha (Immeasurable Sound Buddha), two hundred and twenty billion.' Thus, passing through fourteen Buddha-lands, and countless Buddha-lands, the number of those reborn is incalculable. The Vimalakirti Sutra says: 'Vimalakirti's chamber can accommodate eighty-four thousand lion thrones.' Now, in this Pure Land, beings from the ten directions are reborn like raindrops, all born in the Seven Treasure Ponds, never experiencing narrowness or crowding. This is the meaning of the Vimalakirti Sutra.
Meeting Amitabha
In the Buddha Contemplation Samadhi Sutra, the Buddha prophesied that Manjusri (Gentle Glory Bodhisattva) will be reborn in the Land of Ultimate Bliss (Sukhavati). Manjusri's vow verse says: 'May I, when my life ends, eliminate all obstacles, face Amitabha Buddha (Infinite Light Buddha), and be reborn in the Land of Peace and Bliss. Having been born in that Buddha-land, may I fulfill my great vows. May Amitabha Tathagata (Thus Come One) bestow upon me a prophecy in my presence.'
Seeking Rebirth Through Ten Vows
In the Avatamsaka Sutra (Flower Garland Sutra), Samantabhadra Bodhisattva makes ten great vows, universally seeking rebirth in the Pure Land for all beings in the Dharma Realm. The verse says: 'May I, when my life is about to end, completely remove all obstacles, face that Buddha Amitabha, and immediately be reborn in the Land of Peace and Bliss.' It also says: 'The assembly of that Buddha is entirely pure; at that time, I will be born from a supreme lotus flower, personally behold the Tathagata's immeasurable light, and receive the prophecy of Bodhi in my presence.'
The praise says: Manjusri Bodhisattva is the ancestor of the Seven Buddhas, and Samantabhadra Bodhisattva is the source of all practices. Yet, regarding rebirth in the Pure Land, their teachings are so earnest and consistent, as if from one mouth.
。娑婆良弼。即安養親臣。明亦甚矣。外凈土而不願往生。謬哉。
考證
七佛
法寶壇經曰。過去莊嚴劫。毗婆尸佛。尸棄佛。毗舍浮佛。今賢劫拘留孫佛。拘那含牟尼佛。迦葉佛。釋迦文佛。是為七佛。
十愿
即行愿品十愿。
偈論凈土
天親菩薩。天竺人。廣造諸論。升兜率內院。禮覲彌勒。復著無量壽論。及凈土偈。五門修法。普勸往生。
請佛形儀(見感通傳)
天竺雞頭摩寺。五通菩薩。以神力往安樂國。見阿彌陀佛。陳雲。娑婆眾生。愿生凈土。無佛形儀。請垂降許。佛言汝應先行。尋當現彼。五通還。聖儀已至。一佛五十菩薩。各坐蓮華。在樹葉上。遂取葉。傳寫流佈。
造論起信
馬鳴菩薩。西天第十二祖。嘗著起信論。后明求生凈土。最為切要。
考證 西天竺二十八祖。第一祖摩訶迦葉。乃至第二十八祖菩提達磨。
龍樹記生
楞伽經云。大慧汝當知。善逝涅槃后。未來世當有持於我法者。大名德比丘。厥號為龍樹。能破有無宗。世間中顯我無上大乘法。得初歡喜地。往生安樂國。
考證
善逝
如來十號之第五號也。
歡喜地
華嚴十地之初地也。
集善
【現代漢語翻譯】 現代漢語譯本：娑婆世界的賢良之士，就是西方極樂世界阿彌陀佛的親近之臣。這個道理非常明顯。如果有人不願往生清凈的凈土，那就大錯特錯了。
考證
七佛
《法寶壇經》說：『過去莊嚴劫有毗婆尸佛（Vipassi Buddha），尸棄佛（Sikhi Buddha），毗舍浮佛（Vessabhu Buddha）。現在賢劫有拘留孫佛（Kakusandha Buddha），拘那含牟尼佛（Konagamana Buddha），迦葉佛（Kassapa Buddha），釋迦牟尼佛（Sakyamuni Buddha）。』 這就是七佛。
十愿
即《行愿品》中的十大愿。
偈論凈土
天親菩薩（Vasubandhu），是天竺人，廣泛地撰寫各種論著，後來升到兜率內院（Tusita Heaven），禮拜彌勒菩薩（Maitreya）。又著《無量壽論》和《凈土偈》，用五門修法，普遍勸人往生凈土。
請佛形儀（見《感通傳》）
天竺雞頭摩寺的五通菩薩，用神通力前往安樂國（Sukhavati），見到阿彌陀佛（Amitabha Buddha），陳述說：『娑婆世界的眾生，希望往生凈土，但是沒有佛的形像可以禮拜，請佛慈悲降臨允許。』 佛說：『你應該先回去，我很快就會在那裡顯現。』 五通菩薩回來后，聖像已經到了。一佛五十菩薩，各自坐在蓮花上，在樹葉上顯現。於是取下樹葉，傳寫流佈。
造論起信
馬鳴菩薩（Asvaghosa），是西天第十二祖，曾經撰寫《起信論》，後來闡明求生凈土最為重要。
考證：西天竺二十八祖，第一祖摩訶迦葉（Mahakasyapa），乃至第二十八祖菩提達磨（Bodhidharma）。
龍樹記生
《楞伽經》說：『大慧（Mahamati），你應該知道，善逝（Tathagata）涅槃后，未來世將有秉持我佛法的人，是一位大名德的比丘，他的名字叫龍樹（Nagarjuna），能破斥有無二宗，在世間中弘揚我的無上大乘佛法，證得初歡喜地（Pramudita），往生安樂國。』
考證
善逝
如來十號的第五個稱號。
歡喜地
華嚴十地的初地。
集善
【English Translation】 English version: A virtuous person in the Saha world is a close minister of Amitabha Buddha in the Land of Ultimate Bliss. This principle is very clear. It is a great mistake for someone to be unwilling to be reborn in the pure land.
Verification
The Seven Buddhas
The Sutra of the Dharma Jewel Platform states: 'In the past Adornment Kalpa, there were Vipassi Buddha, Sikhi Buddha, and Vessabhu Buddha. In the present Auspicious Kalpa, there are Kakusandha Buddha, Konagamana Buddha, Kassapa Buddha, and Sakyamuni Buddha.' These are the Seven Buddhas.
The Ten Vows
These are the Ten Great Vows from the Chapter on Practices and Vows.
Verses and Treatises on the Pure Land
Bodhisattva Vasubandhu, a native of India, widely composed various treatises. Later, he ascended to the inner court of Tusita Heaven to pay homage to Maitreya Bodhisattva. He also wrote the Treatise on the Infinite Life Sutra and Verses on the Pure Land, using the five gates of practice to universally encourage rebirth in the Pure Land.
Requesting the Buddha's Image (see the Record of Spiritual Response)
At Kukkutarama Monastery in India, the Five-Clairvoyant Bodhisattva used his supernatural powers to go to the Land of Bliss (Sukhavati) and saw Amitabha Buddha. He stated: 'The sentient beings of the Saha world wish to be reborn in the Pure Land, but there is no Buddha image to venerate. Please, Buddha, compassionately descend and allow it.' The Buddha said: 'You should return first, and I will soon appear there.' When the Five-Clairvoyant Bodhisattva returned, the sacred image had already arrived. One Buddha and fifty Bodhisattvas, each sitting on a lotus flower, appeared on tree leaves. So, they took the leaves, copied them, and spread them widely.
Composing Treatises and Arousing Faith
Bodhisattva Asvaghosa, the twelfth patriarch of Western India, once wrote the Awakening of Faith in the Mahayana. Later, he clarified that seeking rebirth in the Pure Land is of utmost importance.
Verification: The Twenty-Eight Patriarchs of Western India, from the First Patriarch Mahakasyapa to the Twenty-Eighth Patriarch Bodhidharma.
Nagarjuna's Prediction of Rebirth
The Lankavatara Sutra states: 'Mahamati, you should know that after the Tathagata's Nirvana, in the future there will be those who uphold my Dharma, a greatly virtuous Bhiksu named Nagarjuna, who will be able to refute the doctrines of existence and non-existence, and reveal my unsurpassed Mahayana Dharma in the world, attain the First Joyful Ground (Pramudita), and be reborn in the Land of Bliss.'
Verification
Tathagata
The fifth title of the Ten Titles of a Tathagata.
Joyful Ground
The first ground of the Ten Grounds of the Avatamsaka Sutra.
Accumulating Goodness
往生
大悲經曰。佛言。我滅度后。北天竺國有比丘。名祁婆迦。修習無量種種最勝菩提善根。已而命終。生於西方。過百千億世界無量壽國。于彼佛所種諸善根。后當作佛。號無垢光。
得忍往生
菩薩持地經云。佛言。時摩差竭。得不起法忍。五百清信士。二十五清信女。皆得不退轉地。壽終俱生無量壽佛清凈國。
贊曰。求生西方。為欲悟無生忍。登不退地也。已得忍。已得不退。而復求生。菩薩之樂近如來乃如此。今具縛凡夫。忍力未充。退緣無限。而不刻心凈土。謂之何哉。是則名為可憐憫者。
考證
無生忍
仁王經五忍。一伏忍。十信也。二信忍。十住也。三順忍。十行也。四無生忍。十地也。五寂滅忍。妙覺也○王龍舒曰。往生凈土者。必證無生法忍。無生法忍者。了生死也。了生死者。雖入生死界中。此一性已不昧矣。一性既不昧。何由而為惡乎。論其理。固無墜墮。況又仗佛力。墜墮必無。是以生凈土者。非徒長生不老。又生死自如也。
第二大愿
菩薩內戒經云。菩薩有三愿。其第二愿。愿我命終。往生阿彌陀佛前。
唸佛滅罪
大智度論云。有諸菩薩。自言謗大般若。墮惡道。歷無量劫。雖修余行。不能滅罪。后遇知
【現代漢語翻譯】 現代漢語譯本 往生
《大悲經》說：佛說：『我滅度后，在北天竺國有一位比丘，名叫祁婆迦（Kīvaka），他修習無量種種最殊勝的菩提善根，之後命終，往生到西方，經過百千億世界到達無量壽國（Amitābha』s Land）。他在那尊佛前種下各種善根，將來會成佛，佛號為無垢光（Stainless Light）。』
得忍往生
《菩薩持地經》說：佛說：『當時摩差竭（Macchakhaga）證得不起法忍（anutpattika-dharma-kṣānti），五百位清信士和二十五位清信女，都證得不退轉地（avaivartika-bhūmi）。他們壽命終結后，都往生到無量壽佛（Amitābha Buddha）的清凈國土。』
贊曰：求生西方，是爲了證悟無生忍，登上不退地。已經證得忍，已經證得不退，卻仍然求生凈土，菩薩享受的快樂接近如來就是這樣。現在具縛的凡夫，忍力不足，退轉的因緣無數，卻不刻苦專心於凈土，這該怎麼說呢？這樣的人真是可憐啊。
考證
無生忍
《仁王經》的五忍：一是伏忍，對應十信位；二是信忍，對應十住位；三是順忍，對應十行位；四是無生忍，對應十地位；五是寂滅忍，對應妙覺位。王龍舒說：『往生凈土的人，必定證得無生法忍。證得無生法忍的人，就是了脫生死。了脫生死的人，即使進入生死界中，這一本性也不會迷昧。一本性既然不迷昧，又怎麼會作惡呢？從道理上說，當然不會墮落。何況又仰仗佛力，墮落更是絕無可能。因此往生凈土的人，不只是長生不老，而且生死自在。』
第二大愿
《菩薩內戒經》說：菩薩有三個愿，其中第二個愿是：『愿我命終時，往生到阿彌陀佛（Amitābha Buddha）前。』
唸佛滅罪
《大智度論》說：『有些菩薩，自己說誹謗《大般若經》，墮入惡道，經歷無量劫，即使修習其他善行，也不能滅除罪業，後來遇到知識
【English Translation】 English version Rebirth
The Mahākaruṇā-sūtra says: The Buddha said, 'After my Parinirvana, in North India, there will be a Bhikṣu named Kīvaka (祁婆迦), who will cultivate immeasurable and supremely excellent roots of Bodhi. After his life ends, he will be reborn in the West, passing through hundreds of thousands of billions of worlds to the Land of Immeasurable Life (Amitābha』s Land). There, in the presence of that Buddha, he will plant various roots of goodness, and in the future, he will become a Buddha named Stainless Light (無垢光).'
Attaining Acceptance and Rebirth
The Bodhisattva Bhūmi-sūtra says: The Buddha said, 'At that time, Macchakhaga (摩差竭) attained the Acceptance of the Non-arising of Dharmas (anutpattika-dharma-kṣānti). Five hundred laymen and twenty-five laywomen all attained the stage of non-retrogression (avaivartika-bhūmi). When their lives ended, they were all reborn in the pure land of Amitābha Buddha (無量壽佛).'
A verse of praise: Seeking rebirth in the West is for the purpose of realizing the Acceptance of Non-arising and ascending to the stage of non-retrogression. Having already attained acceptance, having already attained non-retrogression, yet still seeking rebirth, the joy that Bodhisattvas experience in approaching the Tathāgata is like this. Now, bound ordinary beings, whose strength of acceptance is insufficient and whose causes for regression are limitless, do not earnestly focus on the Pure Land. What can be said of them? They are truly to be pitied.
Textual Research
Non-arising Acceptance
The Five Acceptances in the Benevolent King Sutra: First is Subduing Acceptance, corresponding to the Ten Faiths. Second is Faith Acceptance, corresponding to the Ten Dwellings. Third is Compliant Acceptance, corresponding to the Ten Practices. Fourth is Non-arising Acceptance, corresponding to the Ten Grounds. Fifth is Quiescent Extinction Acceptance, corresponding to Wonderful Enlightenment. Wang Longshu said: 'Those who are reborn in the Pure Land will certainly attain the Acceptance of the Non-arising of Dharmas. Those who attain the Acceptance of the Non-arising of Dharmas have understood birth and death. Those who have understood birth and death, even if they enter the realm of birth and death, this one nature will not be obscured. Since this one nature is not obscured, how could they do evil? In principle, they certainly will not fall. Moreover, relying on the Buddha's power, falling is absolutely impossible. Therefore, those who are reborn in the Pure Land not only attain longevity but also have freedom over birth and death.'
The Second Great Vow
The Bodhisattva Inner Precepts Sutra says: Bodhisattvas have three vows. The second vow is: 'May I, at the end of my life, be reborn in the presence of Amitābha Buddha (阿彌陀佛).'
Reciting the Buddha's Name to Eradicate Sins
The Mahāprajñāpāramitā-śāstra says: 'There are Bodhisattvas who say that they slandered the Great Prajñāpāramitā Sutra, fell into evil paths, and experienced countless kalpas. Even if they cultivated other virtuous deeds, they could not eradicate their sins. Later, they encountered knowledge'
識。教念阿彌陀佛。乃得滅障。超生凈土。
贊曰。至心念佛一聲。滅八十億劫重罪。此其明徴乎。所以者何。至心故也。若匪至心。罪則不滅。毋曰聖訓之無稽哉。
勝會書名
長蘆賾禪師。遵遠祖遺範。建蓮華勝會。普勸唸佛。一夕夢一人烏巾白衣。風貌清美。揖而曰。欲入公蓮華勝會。乞書一名。賾問何名。答曰普慧。書已又云。家兄普賢。亦乞並書。賾覺而檢華嚴離世間品。有二菩薩名。遂以為會首云。
贊曰。凡僧結社。古聖書名。甚哉凈土之非小緣也。良由事出真誠。則冥通靈應。一有偽焉。人世自好者不屑。而況古聖乎。今之所謂佛會者。賾公見之。當爲太息矣。
略舉尊宿(此篇興云棲勒修西方章合併故比往生集為多耳)
廬山遠法師。豁悟般若深旨。號東方護法菩薩。而六時念佛。三睹聖像。往生凈土。
天臺智者大師。妙悟法華一家教觀。萬代宗祖。而生即面西。辯十種疑。疏十六觀。極談凈土。
百丈海禪師。馬祖傳道嫡子。萬世叢林大宗。其立法。祈禱病僧。化送亡僧。悉歸凈土。
清涼國師。紹華嚴祖位。稱文殊後身。而指示彌陀即盧舍那。亦疏觀經。弘揚凈土。
黃龍新禪師。參覺老得旨。繼席黃龍。宗風大振。而切意
【現代漢語翻譯】 現代漢語譯本：
識。教人唸誦阿彌陀佛（Amitabha Buddha，西方極樂世界的教主），便能消除業障，超脫生死，往生凈土（Pure Land，阿彌陀佛的清凈國土）。
贊曰：至誠懇切地念誦一聲佛號，能消除八十億劫的深重罪業。這難道不是明顯的證明嗎？為什麼呢？因為是至誠懇切的緣故。如果不是至誠懇切，罪業就不能消除。不要說聖人的教誨是無稽之談啊。
勝會書名
長蘆賾禪師（Chan Master Ze of Changlu）遵循遠祖的遺風，建立了蓮華勝會（Lotus Flower Assembly），普遍勸人唸佛。一天晚上，他夢見一個人，頭戴烏巾，身穿白衣，風度清雅俊美，向他作揖說：『我想加入您的蓮華勝會，請您寫上我的名字。』賾禪師問他叫什麼名字，回答說：『普慧（Puhui）。』寫完后，那人又說：『我的哥哥普賢（Puxian），也請您一併寫上。』賾禪師醒來后，查閱《華嚴經·離世間品》，發現有這兩位菩薩的名字，於是就用他們作為勝會的首領。
贊曰：凡是僧人結社，都有古代聖賢的名字。凈土法門實在不是小小的因緣啊！正是因為事情出於真誠，就能與冥冥中的靈性相通。一旦有了虛偽，人世間那些自命清高的人尚且不屑一顧，更何況是古代聖賢呢？現在那些所謂的佛會，賾公如果見到，一定會深深嘆息的。
略舉尊宿（這一篇因為與云棲勒修的《西方章》合併，所以比往生傳要多一些）
廬山遠法師（Master Yuan of Mount Lu），徹底領悟了般若（Prajna，智慧）的深奧旨意，號稱東方護法菩薩。他六時念佛，三次見到聖像，最終往生凈土。
天臺智者大師（Great Master Zhiyi of Tiantai），精妙地領悟了法華宗的教觀，是萬代的宗師。他出生時就面向西方，辯論十種疑惑，撰寫《十六觀經疏》，極力闡揚凈土法門。
百丈海禪師（Chan Master Hai of Baizhang），是馬祖（Mazu）傳法的嫡傳弟子，是萬世叢林的大宗師。他所制定的規矩，如為生病的僧人祈禱，為去世的僧人火化送終，都歸向凈土。
清涼國師（National Teacher Qingliang），繼承了華嚴宗的祖位，被稱為文殊菩薩（Manjusri）的後身。他指出彌陀佛（Amitabha）就是盧舍那佛（Vairocana），也撰寫了《觀經疏》，弘揚凈土法門。
黃龍新禪師（Chan Master Xin of Huanglong），參訪覺老（Jue Lao）並得到他的真傳，繼承了黃龍寺的住持之位，宗風大振。他懇切地勸人唸佛。
【English Translation】 English version:
Consciousness. Teach people to recite Amitabha Buddha (Amitabha Buddha, the leader of the Western Pure Land), then they can eliminate karmic obstacles, transcend birth and death, and be reborn in the Pure Land (the pure land of Amitabha Buddha).
Praise: Reciting the Buddha's name once with utmost sincerity can eliminate the heavy sins of eighty billion kalpas. Is this not a clear proof? Why? Because of utmost sincerity. If it is not utmost sincerity, sins cannot be eliminated. Do not say that the teachings of the sages are unfounded.
Writing Names at the Auspicious Assembly
Chan Master Ze of Changlu followed the legacy of his distant ancestors and established the Lotus Flower Assembly, universally encouraging people to recite the Buddha's name. One night, he dreamed of a person wearing a black turban and white clothes, with a refined and handsome appearance, who bowed to him and said, 'I wish to join your Lotus Flower Assembly, please write down my name.' Chan Master Ze asked him what his name was, and he replied, 'Puhui (Universal Wisdom).' After writing it down, the person added, 'Please also write down my brother Puxian (Universal Virtue).' When Chan Master Ze woke up, he checked the Avatamsaka Sutra's 'Leaving the World Chapter' and found the names of these two Bodhisattvas, so he used them as the leaders of the assembly.
Praise: Whenever monks form a society, there are names of ancient sages. The Pure Land Dharma is truly not a small matter! It is because things come from sincerity that they can communicate with the spiritual realm in the dark. Once there is hypocrisy, even those who consider themselves noble in the world will disdain it, let alone the ancient sages? If Master Ze saw the so-called Buddhist assemblies of today, he would surely sigh deeply.
Briefly Listing Venerable Elders (This chapter is more extensive than the Biographies of Rebirth because it is combined with the 'Western Chapter' compiled by Yunqi Le Xiu)
Master Yuan of Mount Lu thoroughly understood the profound meaning of Prajna (wisdom) and was known as the Dharma-Protecting Bodhisattva of the East. He recited the Buddha's name at six times of the day, saw the holy image three times, and was eventually reborn in the Pure Land.
Great Master Zhiyi of Tiantai exquisitely understood the teachings and contemplations of the Tiantai school and was a patriarch for all generations. He faced west at birth, debated ten doubts, wrote a commentary on the Sixteen Contemplations Sutra, and extensively expounded the Pure Land Dharma.
Chan Master Hai of Baizhang was the direct disciple of Mazu who transmitted the Dharma and was a great patriarch of the monastic community for all generations. His established rules, such as praying for sick monks and cremating and sending off deceased monks, all directed towards the Pure Land.
National Teacher Qingliang inherited the ancestral position of the Huayan school and was known as the reincarnation of Manjusri Bodhisattva. He pointed out that Amitabha Buddha is Vairocana Buddha and also wrote a commentary on the Contemplation Sutra, promoting the Pure Land Dharma.
Chan Master Xin of Huanglong visited Jue Lao and received his true transmission, inherited the abbotship of Huanglong Temple, and greatly revitalized the school's style. He earnestly encouraged people to recite the Buddha's name.
凈業。有勸唸佛文行世。令人發哀起信。
永明壽禪師。得無礙辯材。柱石宗門。而作四料簡。偏贊西方。上上品生。敬及冥府。
真歇了禪師。嗣丹霞淳公。洞下一宗。至師大顯。后卓庵補陀。庵名孤絕。專意西方。有凈土說以勸四眾。
慈受深禪師。得法于長蘆信公。專修凈土。謂修行捷徑。無越凈邦。建西方道場。苦口勸眾。翕然化之。
石芝曉法師。嗣月堂詢公。洞徹教部。以凈業化人。嘗集大藏諸書。有樂邦文類行世。
寂堂元禪師。學禪於密庵杰公。篤行唸佛三昧。感金甲神自天而降。夢紅蓮花從地而出。由是十洲蓮宗大行。
圓照本禪師。道續天衣。宗弘雪竇。法雷振地。師表兩朝。而凈業兼修。華開上品。兩僧神遊樂國。親見標名。
中峰本禪師。得法于高峰妙公。人仰之如山斗。有懷凈土詩百首。盛傳於世。
王以寧侍制。自稱彌陀弟子。
晁悅之翰林。答趙子昂書。稱西方凈土。是真語實語。
陳瓘侍制。作延慶寺凈土院記。極贊唸佛。
優曇宗主。廬山東林善法堂也。著蓮宗寶鑑。奉旨板行。為凈土中興云。
贊曰。始遠師。終優曇。略紀曆代尊宿。無不奉行凈土者。嗚呼盛哉。
總論
天如禪師。
【現代漢語翻譯】 現代漢語譯本 凈業。有勸唸佛文行世，令人發哀起信。
永明壽禪師（Yongming Shou Chanshi）。得無礙辯才，為宗門柱石，作《四料簡》，偏贊西方（指西方極樂世界）。上上品生，敬及冥府。
真歇了禪師（Zhenxie Liao Chanshi）。師承丹霞淳公（Danxia Chun Gong），洞下一宗至師大顯。后卓庵補陀，庵名孤絕，專意西方。有《凈土說》以勸四眾。
慈受深禪師（Cishou Shen Chanshi）。得法于長蘆信公（Changlu Xin Gong），專修凈土。謂修行捷徑，無越凈邦。建西方道場，苦口勸眾，翕然化之。
石芝曉法師（Shizhi Xiao Fashi）。師承月堂詢公（Yuetang Xun Gong），洞徹教部。以凈業化人，嘗集大藏諸書，有《樂邦文類》行世。
寂堂元禪師（Jitang Yuan Chanshi）。學禪於密庵杰公（Mi'an Jie Gong），篤行唸佛三昧。感金甲神自天而降，夢紅蓮花從地而出。由是十洲蓮宗大行。
圓照本禪師（Yuanzhao Ben Chanshi）。道續天衣，宗弘雪竇。法雷振地，師表兩朝。而凈業兼修，華開上品。兩僧神遊樂國，親見標名。
中峰本禪師（Zhongfeng Ben Chanshi）。得法于高峰妙公（Gaofeng Miao Gong），人仰之如山斗。有《懷凈土詩》百首，盛傳於世。
王以寧侍制（Wang Yining Shizhi）。自稱彌陀弟子（Mituo dizi）。
晁悅之翰林（Chao Yuezhi Hanlin）。答趙子昂書，稱西方凈土是真語實語。
陳瓘侍制（Chen Guan Shizhi）。作《延慶寺凈土院記》，極贊唸佛。
優曇宗主（Youtan Zongzhu）。廬山東林善法堂也。著《蓮宗寶鑑》，奉旨板行，為凈土中興云。
贊曰：始遠師，終優曇。略紀曆代尊宿，無不奉行凈土者。嗚呼盛哉！
總論
天如禪師（Tianru Chanshi）。
【English Translation】 English version Pure Karma. There are texts advocating mindfulness of the Buddha circulating, inspiring sorrow and faith.
Chan Master Yongming Shou (Yongming Shou Chanshi). He attained unobstructed eloquence and was a pillar of the Chan school. He composed the 'Four Determinations,' praising the Western Pure Land (referring to the Western Pure Land of Ultimate Bliss). He attained the highest level of rebirth and showed reverence even to the realm of the underworld.
Chan Master Zhenxie Liao (Zhenxie Liao Chanshi). He was a successor of Danxia Chun Gong (Danxia Chun Gong). The Caodong lineage greatly flourished with him. Later, he established a hermitage at Putuo, naming it 'Isolated.' He focused entirely on the Western Pure Land and wrote 'Discourse on the Pure Land' to encourage the four assemblies.
Chan Master Cishou Shen (Cishou Shen Chanshi). He received the Dharma from Changlu Xin Gong (Changlu Xin Gong) and specialized in cultivating the Pure Land path. He said that there was no quicker path to cultivation than the Pure Land. He established a Western Pure Land practice center and earnestly exhorted the masses, who were transformed by his teachings.
Dharma Master Shizhi Xiao (Shizhi Xiao Fashi). He was a successor of Yuetang Xun Gong (Yuetang Xun Gong) and thoroughly understood the teachings. He transformed people through pure karma practices. He compiled various texts from the Great Treasury of Scriptures, and his 'Collection of Writings on the Land of Bliss' circulated widely.
Chan Master Jitang Yuan (Jitang Yuan Chanshi). He studied Chan with Mi'an Jie Gong (Mi'an Jie Gong) and diligently practiced the Samadhi of Buddha Recitation. He was moved by golden-armored deities descending from the sky and dreamed of red lotus flowers emerging from the earth. From then on, the Lotus School greatly flourished in the ten continents.
Chan Master Yuanzhao Ben (Yuanzhao Ben Chanshi). His lineage continued from Tianyi, and he propagated the teachings of Xuedou. His Dharma thunder shook the earth, and he served as a model for two dynasties. He concurrently cultivated pure karma practices, and his lotus blossomed in the highest grade. Two monks miraculously traveled to the Land of Bliss and personally saw their names inscribed.
Chan Master Zhongfeng Ben (Zhongfeng Ben Chanshi). He received the Dharma from Gaofeng Miao Gong (Gaofeng Miao Gong), and people looked up to him as they would a mountain or the Big Dipper. He composed a hundred poems 'Remembering the Pure Land,' which were widely circulated.
Wang Yining Shizhi (Wang Yining Shizhi). He called himself a disciple of Amitabha (Mituo dizi).
Hanlin Chao Yuezhi (Chao Yuezhi Hanlin). In his reply to Zhao Ziang, he stated that the Western Pure Land is the true and real word.
Chen Guan Shizhi (Chen Guan Shizhi). He wrote 'Record of the Pure Land Courtyard at Yanqing Temple,' highly praising mindfulness of the Buddha.
Abbot Youtan (Youtan Zongzhu). Of the Good Dharma Hall of Donglin Temple on Mount Lu. He wrote 'Precious Mirror of the Lotus School,' which was printed by imperial decree, marking a revival of the Pure Land teachings.
Eulogy: Beginning with Master Yuan and ending with Youtan, this briefly records the venerable monks of past generations, all of whom practiced the Pure Land path. How magnificent!
General Discussion
Chan Master Tianru (Tianru Chanshi).
謂今人鄙視凈土。非鄙愚夫愚婦也。是鄙文殊普賢馬鳴龍樹也。吾故集群經以實其說。或者猶疑菩薩道大。似已不必求生。噫。自非位登妙覺。雖等地大聖。不能一日離佛。況其下者乎。蓋嘗譬之。爵彌尊。則覲主彌密。彼荷擔挾鋤之輩。侶漁樵以自足。絕望於九重。而囂囂然曰。明主之不足親也。可哂也夫。
考證
等地妙覺
發隱曰。地者。住持佛智。荷負眾生。名地。等覺者有二義。一云與佛無間。一云猶去一等。今兼之。言雖齊等。未極于妙。猶稍隔一等也。妙覺者。朗然大覺。妙智窮源。無明習盡。翛然無累。寂而常照。名妙覺也。
三九往生篇
三輩往生
大阿彌陀經曰。佛言十方世界諸天人民。有至心欲生阿彌陀佛剎者。別有三輩。其上輩者。舍家棄欲而作沙門。心無貪慕。持守經戒。行六波羅蜜。修菩薩業。一向專念阿彌陀佛。修諸功德。是人則于夢中見佛。及諸菩薩聲聞。其命欲終時。佛與聖眾。悉來迎致。即於七寶水池。蓮華中化生。為不退轉地菩薩。智慧威力。神通自在。所居七寶宮宇。在於空中。去佛所為近。是為上輩生者。其中輩者。雖不能往作沙門。大修功德。常信受佛語。深發無上菩提之心。一向專念此佛隨力修善。奉持齋戒。起立塔像。飯食
【現代漢語翻譯】 現代漢語譯本： 說現在的人鄙視凈土法門，（這）不是鄙視那些愚昧的男人和女人，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）。所以我收集眾多經典來證實這個說法。或許有人還懷疑菩薩道廣大，似乎已經不必求生凈土。唉！如果不是已經證到妙覺（Myo覺，最高的覺悟）的果位，即使是等覺（Ekajati-pratibaddha，接近佛的菩薩）的大聖，也不能一日離開佛，更何況是比他們更低的人呢？這就像，爵位越高，覲見君主就越頻繁。那些肩扛鋤頭的人，與漁夫樵夫為伍而自滿，完全不指望能見到皇帝，卻喧囂地說：『英明的君主不值得親近。』真是可笑啊！
考證
等地妙覺
《發隱》說：『地』，是住持佛的智慧，荷負眾生，所以稱為『地』。『等覺』有兩種含義：一是說與佛沒有差別；一是說還差一等。現在兼顧這兩種含義，說雖然齊等，但還沒有達到最妙的境界，還稍微隔著一等。『妙覺』，是朗然大覺，妙智窮盡根源，無明習氣斷盡，翛然沒有牽累，寂靜而常照，稱為『妙覺』。
三九往生篇
三輩往生
《大阿彌陀經》說：佛說十方世界諸天人民，有真心想要往生阿彌陀佛（Amitabha，無量光佛）剎土的，分為三類。上輩的人，捨棄家庭和慾望而出家為沙門（Sramana，佛教修行者），心中沒有貪戀，持守經戒，修行六波羅蜜（Paramita，到達彼岸的六種方法），修菩薩（Bodhisattva，追求覺悟的生命）的行業，一心專念阿彌陀佛，修各種功德。這種人會在夢中見到佛以及諸菩薩和聲聞（Sravaka，聽聞佛法而證悟的人）。當他壽命將終時，佛與聖眾都會來迎接他，他就會在七寶水池的蓮花中化生，成為不退轉地的菩薩，具有智慧、威力、神通自在。所居住的七寶宮宇，在空中，離佛很近。這是上輩往生的人。中輩的人，雖然不能出家為沙門，大修功德，但常常信受佛的教誨，深發無上菩提之心，一心專念這尊佛，隨自己的能力修善，奉持齋戒，建造塔像，供養飯食。
【English Translation】 English version: To say that people nowadays despise the Pure Land (Sukhavati) is not to despise foolish men and women, but to despise Manjusri (symbol of wisdom), Samantabhadra (symbol of great vows), Asvaghosa (Buddhist poet), and Nagarjuna (founder of the Madhyamaka school). Therefore, I have gathered many scriptures to substantiate this claim. Perhaps some still doubt that the Bodhisattva (a being on the path to enlightenment) path is vast, and that it seems unnecessary to seek rebirth in the Pure Land. Alas! Unless one has attained the fruit of Myo覺 (Myo-kaku, perfect enlightenment), even a great sage of Ekajati-pratibaddha (a Bodhisattva one birth away from Buddhahood) cannot be separated from the Buddha for a single day, let alone those who are lower than them? It is like this: the higher the rank, the more frequent the audience with the monarch. Those who carry hoes and plows, content with being companions of fishermen and woodcutters, have no hope of seeing the emperor, yet they clamorously say: 'The enlightened monarch is not worth approaching.' How laughable!
Textual Research
Ekajati-pratibaddha and Myo-kaku
The 'Fa Yin' says: 'Earth' (地) is that which upholds the Buddha's wisdom and bears the burden of sentient beings, hence it is called 'Earth.' 'Ekajati-pratibaddha' has two meanings: one is that it is no different from the Buddha; the other is that it is still one level away. Now, considering both meanings, although they are equal, they have not reached the most wonderful state, and are still slightly separated by one level. 'Myo-kaku' (妙覺) is clear and great enlightenment, the wonderful wisdom that exhausts the source, the ignorance and habits are completely cut off, free from entanglements, silent and constantly illuminating, and is called 'Myo-kaku.'
Chapter on Rebirth in Three Nines
Rebirth in Three Grades
The 'Larger Sutra of Immeasurable Life' says: The Buddha said that among the gods and people in the ten directions who sincerely desire to be reborn in the Buddha-land of Amitabha (Buddha of Infinite Light), there are three grades. Those of the highest grade renounce their homes and desires to become Sramanas (Buddhist practitioners), have no greed in their hearts, uphold the precepts, practice the Six Paramitas (perfections), cultivate the practices of a Bodhisattva, and single-mindedly contemplate Amitabha Buddha, cultivating all kinds of merits. Such people will see the Buddha and various Bodhisattvas and Sravakas (disciples who hear the Buddha's teachings) in their dreams. When their lives are about to end, the Buddha and the holy assembly will come to greet them, and they will be born by transformation in a lotus flower in the seven-jeweled pond, becoming a Bodhisattva of the non-retrogressive stage, possessing wisdom, power, and supernatural freedom. The seven-jeweled palaces they dwell in are in the air, close to the Buddha. These are those who are reborn in the highest grade. Those of the middle grade, although unable to become Sramanas and cultivate great merits, constantly believe and accept the Buddha's teachings, deeply generate the supreme Bodhi (enlightenment) mind, single-mindedly contemplate this Buddha, cultivate good according to their ability, uphold the precepts, build stupas and images, and offer food.
沙門。懸繒然燈。散華燒香。以此迴向。愿生其剎。命欲終時。佛亦化現其身。光明相好。與諸大眾在其人前。即得往生。亦住不退轉地。功德智慧。次於上輩生者。其下輩者。不能作諸功德。不發無上菩提之心。一向專念。每日十聲唸佛。愿生其剎。命欲終時。亦夢見此佛。遂得往生。所居七寶宮宇。惟在於地。去佛所為遠。功德智慧。又次於中輩生者。
考證 蓮師疏云。王氏大本。去取舊文。亦有未盡如三輩往生。魏譯皆曰發菩提心。而王氏唯中輩發菩提心。下曰不發。上竟不言。則高下失次。且文中多善根。全在發菩提心。而三輩不同。同一發心。正往生要旨。乃反略之。故云未盡。
九品往生(詳見觀無量壽佛經)
贊佛偈有云。四十八愿度眾生。九品咸令登彼岸。
上品上生(大智律師元照頌)
三心圓發 諦理深明 金臺隨往 即證無生
上品中生
達諸法空 了無驚動 有愿即生 不必讀誦
上品下生
但發道心 未窮妙理 到彼開明 獲菩提記
中品上生
諸戒久持 往生如願 聞說苦空 得阿羅漢
中品中生
一日一夜 奉戒愿求 蓮開見佛 即預聖流
中品下生
孝友仁慈
【現代漢語翻譯】 現代漢語譯本 沙門（Śrāmaṇa，出家修道者）。懸掛彩幡，點燃燈火，散佈鮮花，焚燒香料，以此功德迴向，愿能往生到那個佛國。臨命終時，阿彌陀佛也會化現其身，以光明和美好的相貌，與諸位菩薩大眾一同出現在這個人面前，使其立即得以往生，並且安住于不退轉的境界。其功德和智慧，僅次於上品往生者。而下品往生者，不能修作各種功德，也不發無上菩提之心，只是一心專念，每日十聲唸佛，愿能往生到那個佛國。臨命終時，也會在夢中見到阿彌陀佛，從而得以往生。所居住的七寶宮殿，僅位於地面，距離阿彌陀佛的住所較為遙遠。其功德和智慧，又次於中品往生者。
考證：蓮師疏中說，王氏的大本，在去除和選取舊文時，也有未盡完善之處，例如三輩往生的描述。魏譯本都說要發菩提心，而王氏本中只有中輩發菩提心，下輩說不發菩提心，上輩竟然沒有提及。這樣就導致高下順序顛倒。而且文中諸多善根，全在於發菩提心，而三輩的不同，也在於是否發菩提心。發菩提心正是往生的重要宗旨，卻反而被省略了，所以說未盡完善。
九品往生（詳細內容參見《觀無量壽佛經》）
贊佛偈中有云：四十八愿度眾生，九品咸令登彼岸。
上品上生（大智律師元照頌）
三心圓發，諦理深明，金臺隨往，即證無生。
上品中生
達諸法空，了無驚動，有愿即生，不必讀誦。
上品下生
但發道心，未窮妙理，到彼開明，獲菩提記。
中品上生
諸戒久持，往生如願，聞說苦空，得阿羅漢（Arhat，斷盡煩惱，證得解脫的聖者）。
中品中生
一日一夜，奉戒愿求，蓮開見佛，即預聖流。
中品下生
孝友仁慈
【English Translation】 English version Śrāmaṇa (Śrāmaṇa, a renunciate or ascetic). Hanging banners, lighting lamps, scattering flowers, and burning incense. Dedicating this merit, wishing to be reborn in that Buddha-land. When approaching the end of life, Amitābha Buddha will also manifest his body, with radiant light and auspicious marks, appearing before this person with all the Bodhisattvas and the assembly, enabling them to be reborn immediately and dwell in the state of non-retrogression. Their merit and wisdom are second only to those reborn in the highest grade. Those reborn in the lowest grade cannot perform various meritorious deeds, nor generate the supreme Bodhi mind, but single-mindedly recite the Buddha's name ten times each day, wishing to be reborn in that Buddha-land. When approaching the end of life, they will also see Amitābha Buddha in a dream, thereby attaining rebirth. The seven-jeweled palaces they reside in are only on the ground, far from the dwelling of Amitābha Buddha. Their merit and wisdom are again second only to those reborn in the middle grade.
Textual Research: The commentary by the Lotus Master states that in the Wang edition, there were imperfections in the removal and selection of old texts, such as the descriptions of the three grades of rebirth. The Wei translation all state the generation of the Bodhi mind, while in the Wang edition, only the middle grade generates the Bodhi mind, the lower grade is said not to generate it, and the upper grade is not mentioned at all. This leads to a reversal of the order of superiority. Moreover, many roots of goodness in the text lie entirely in the generation of the Bodhi mind, and the difference between the three grades lies in whether or not the Bodhi mind is generated. The generation of the Bodhi mind is precisely the essential principle of rebirth, yet it is omitted, hence the statement of imperfection.
The Nine Grades of Rebirth (detailed in the Contemplation Sutra)
A verse in praise of the Buddha says: 'The forty-eight vows deliver sentient beings, enabling all nine grades to reach the other shore.'
Highest Grade of the Highest Class (Verses by Vinaya Master Yuanzhao)
The three minds are fully awakened, the profound principles are deeply understood, following the golden dais, one immediately attains non-birth.
Highest Grade of the Middle Class
Attaining the emptiness of all dharmas, without any disturbance, with a vow, one is reborn, without needing to recite.
Highest Grade of the Lowest Class
Only generating the Bodhi mind, not fully understanding the subtle principles, arriving there, one gains enlightenment and receives the prediction of Buddhahood.
Middle Grade of the Highest Class
Having upheld the precepts for a long time, rebirth is as wished, hearing the teaching of suffering and emptiness, one attains Arhatship (Arhat, a noble one who has extinguished all afflictions and attained liberation).
Middle Grade of the Middle Class
For one day and one night, observing the precepts and making vows, the lotus opens and one sees the Buddha, immediately joining the holy stream.
Middle Grade of the Lowest Class
Filial piety, friendship, benevolence, and kindness.
知識開悟 遇二菩薩 聞法得度
下品上生
平生積惡 死遇良師 一稱佛號 生寶蓮池
下品中生
毀戒業深 獄火俱至 聞法迴心 眾聖迎去
下品下生
十惡五逆 臨終苦逼 教稱十念 蓮華金色
考證
三輩九品
鈔云。三輩九品。以心分事理。事理亦復各分勝劣。后得往生。如其本因而為品位也。九品者。觀經所云上三品。有生彼即得百千陀羅尼門者。有經一小劫。得無生忍者。有經三小劫。得百法明門。住歡喜地者。配前。則雙得事理一心而有深淺。故成三品。例上輩也。中之三品。有生彼國。即得阿羅漢者。有生彼半劫。得阿羅漢者。有生彼一劫。得阿羅漢者。配前。則事盈理歉。亦以深淺。故成三品。例中輩也。下之三品。有往生彼國。經十小劫。得入初地者。有經於六劫。蓮華乃開。發無上道心者。有十二大劫。發菩提心者。配前則有事無理。亦以深淺。故成三品。例下輩也。孤山謂大本三輩。止齊觀經六品。以三輩純明善行。不及惡人也。靈芝判三輩止對上品。諸說稍異。草菴輔正解曰。天臺以九品同三輩者。乃約位次相同。不約行因。孤山靈芝唯約行因。則齊中上。取義各不同耳。克實而論。則煩惱不異菩提。
【現代漢語翻譯】 現代漢語譯本 知識開悟
遇到兩位菩薩（Bodhisattva，指追求覺悟的聖者），聽聞佛法得以解脫。
下品上生
一生積累惡業，臨終遇到善知識（指引正道的人），至誠唸一聲佛號，便往生到寶蓮池。
下品中生
毀犯戒律罪業深重，地獄之火即將到來，聽聞佛法后幡然悔悟，眾聖前來迎接。
下品下生
犯下十惡（佛教中的十種惡行）和五逆（殺父、殺母、殺阿羅漢、破和合僧、出佛身血）重罪，臨終遭受極大痛苦，教導他稱念十聲佛號，往生后在蓮花中化生，身放金色光芒。
考證
三輩九品
鈔文說：『三輩九品，用心來區分事和理，事和理又各自區分勝和劣。後來得以往生，是根據他原本的因，而決定他的品位。』九品是，《觀經》（《佛說觀無量壽佛經》的簡稱）所說的上三品，有往生到凈土后，立即獲得百千陀羅尼門（Dharani，總持法門）的；有經過一小劫（Kalpa，時間單位，佛教宇宙觀中的一個時期），證得無生法忍（Anutpattika-dharma-kshanti，對諸法不生不滅的體悟）的；有經過三小劫，獲得百法明門（對一切法通達明瞭的法門），安住于歡喜地（菩薩修行階位的第一階）的。與前文對應，則是同時獲得事和理一心，但有深淺之分，所以成就上三品，這是以上輩為例。中三品，有往生到凈土后，立即證得阿羅漢果（Arhat，斷盡煩惱，證得解脫的聖者）的；有往生到凈土后，經過半劫，證得阿羅漢果的；有往生到凈土后，經過一劫，證得阿羅漢果的。與前文對應，則是事修有餘而理悟不足，也因為深淺不同，所以成就中三品，這是以中輩為例。下三品，有往生到凈土后，經過十小劫，才證入初地（菩薩修行的第一個階位）的；有經過六劫，蓮花才開放，發起無上道心（Anuttara-samyak-sambodhi-citta，追求無上正等正覺的心）的；有經過十二大劫，才發起菩提心（Bodhi-citta，覺悟之心）的。與前文對應，則是有事修而無理悟，也因為深淺不同，所以成就下三品，這是以下輩為例。孤山智圓認為，《大本》（指《無量壽經》）中的三輩，只相當於《觀經》中的六品，因為《無量壽經》的三輩純粹是說明善行，沒有提及惡人。靈芝律師認為三輩只對應上品。各種說法略有不同。草菴輔正解釋說：『天臺宗認為九品對應三輩，是就位次相同而言，不是就行因而言。孤山智圓和靈芝律師只就行因而言，所以只對應中上。』取義各有不同罷了。如果從實而論，那麼煩惱和菩提並沒有本質區別。 English version Knowledge and Enlightenment
Meeting two Bodhisattvas (Bodhisattva, beings who are on the path to enlightenment), hearing the Dharma and attaining liberation.
Lower Grade, Upper Level
Accumulating evil deeds throughout life, encountering a virtuous teacher at the time of death, sincerely reciting the Buddha's name once, and being born in the Treasure Lotus Pond.
Lower Grade, Middle Level
Breaking precepts and accumulating deep karmic offenses, the fires of hell are about to arrive, hearing the Dharma and repenting, the saints come to welcome them.
Lower Grade, Lower Level
Committing the ten evil deeds (the ten non-virtuous actions in Buddhism) and the five rebellious acts (killing one's father, killing one's mother, killing an Arhat, causing disunity in the Sangha, and shedding the blood of a Buddha), suffering greatly at the time of death, being taught to recite the ten recitations, and being born in a lotus flower of golden color.
Textual Research
The Three Grades and Nine Levels
The commentary says: 'The Three Grades and Nine Levels use the mind to distinguish between phenomena and principle, and phenomena and principle are further divided into superior and inferior. Later rebirth is based on the original cause, which determines the level.' The Nine Levels are, as described in the Visualization Sutra (short for the Sutra on the Visualization of Amitayus Buddha), the upper three levels, some who are reborn in the Pure Land immediately attain hundreds of thousands of Dharani gates (Dharani, a mnemonic device, a collection of mantras and spells); some who, after one small Kalpa (Kalpa, a unit of time, an epoch in Buddhist cosmology), attain the forbearance of non-origination (Anutpattika-dharma-kshanti, the realization of the non-arising and non-ceasing nature of all phenomena); some who, after three small Kalpas, attain the gate of understanding the hundred dharmas (a method for understanding all phenomena clearly) and abide in the Ground of Joy (the first stage of a Bodhisattva's path). Corresponding to the previous text, it means simultaneously attaining phenomena and principle with one mind, but with varying degrees of depth, thus achieving the upper three levels, taking the upper grade as an example. The middle three levels, some who are reborn in that land immediately attain Arhatship (Arhat, a saint who has extinguished all afflictions and attained liberation); some who are reborn in that land and, after half a Kalpa, attain Arhatship; some who are reborn in that land and, after one Kalpa, attain Arhatship. Corresponding to the previous text, it means that the practice of phenomena is abundant while the understanding of principle is insufficient, and also because of the different degrees of depth, thus achieving the middle three levels, taking the middle grade as an example. The lower three levels, some who are reborn in that land and, after ten small Kalpas, enter the first ground (the first stage of a Bodhisattva's path); some who, after six Kalpas, have their lotus flower open and arouse the supreme Bodhi-citta (Anuttara-samyak-sambodhi-citta, the mind of seeking unsurpassed complete enlightenment); some who, after twelve great Kalpas, arouse the Bodhi-citta (Bodhi-citta, the mind of enlightenment). Corresponding to the previous text, it means that there is practice of phenomena but no understanding of principle, and also because of the different degrees of depth, thus achieving the lower three levels, taking the lower grade as an example. Gu Shan Zhiyuan believes that the Three Grades in the Larger Sutra (referring to the Infinite Life Sutra) only correspond to the six levels in the Visualization Sutra, because the Three Grades in the Infinite Life Sutra purely describe virtuous deeds and do not mention evil people. Vinaya Master Lingzhi believes that the Three Grades only correspond to the upper grade. The various explanations are slightly different. Cao'an Fuzheng explains: 'The Tiantai school believes that the Nine Levels correspond to the Three Grades in terms of the similarity of positions, not in terms of the causes of actions. Gu Shan Zhiyuan and Vinaya Master Lingzhi only speak in terms of the causes of actions, so they only correspond to the middle and upper grades.' The meanings taken are different. If we speak from reality, then afflictions and Bodhi are not essentially different.
【English Translation】 Knowledge and Enlightenment
Meeting two Bodhisattvas (Bodhisattva, beings who are on the path to enlightenment), hearing the Dharma and attaining liberation.
Lower Grade, Upper Level
Accumulating evil deeds throughout life, encountering a virtuous teacher at the time of death, sincerely reciting the Buddha's name once, and being born in the Treasure Lotus Pond.
Lower Grade, Middle Level
Breaking precepts and accumulating deep karmic offenses, the fires of hell are about to arrive, hearing the Dharma and repenting, the saints come to welcome them.
Lower Grade, Lower Level
Committing the ten evil deeds (the ten non-virtuous actions in Buddhism) and the five rebellious acts (killing one's father, killing one's mother, killing an Arhat, causing disunity in the Sangha, and shedding the blood of a Buddha), suffering greatly at the time of death, being taught to recite the ten recitations, and being born in a lotus flower of golden color.
Textual Research
The Three Grades and Nine Levels
The commentary says: 'The Three Grades and Nine Levels use the mind to distinguish between phenomena and principle, and phenomena and principle are further divided into superior and inferior. Later rebirth is based on the original cause, which determines the level.' The Nine Levels are, as described in the Visualization Sutra (short for the Sutra on the Visualization of Amitayus Buddha), the upper three levels, some who are reborn in the Pure Land immediately attain hundreds of thousands of Dharani gates (Dharani, a mnemonic device, a collection of mantras and spells); some who, after one small Kalpa (Kalpa, a unit of time, an epoch in Buddhist cosmology), attain the forbearance of non-origination (Anutpattika-dharma-kshanti, the realization of the non-arising and non-ceasing nature of all phenomena); some who, after three small Kalpas, attain the gate of understanding the hundred dharmas (a method for understanding all phenomena clearly) and abide in the Ground of Joy (the first stage of a Bodhisattva's path). Corresponding to the previous text, it means simultaneously attaining phenomena and principle with one mind, but with varying degrees of depth, thus achieving the upper three levels, taking the upper grade as an example. The middle three levels, some who are reborn in that land immediately attain Arhatship (Arhat, a saint who has extinguished all afflictions and attained liberation); some who are reborn in that land and, after half a Kalpa, attain Arhatship; some who are reborn in that land and, after one Kalpa, attain Arhatship. Corresponding to the previous text, it means that the practice of phenomena is abundant while the understanding of principle is insufficient, and also because of the different degrees of depth, thus achieving the middle three levels, taking the middle grade as an example. The lower three levels, some who are reborn in that land and, after ten small Kalpas, enter the first ground (the first stage of a Bodhisattva's path); some who, after six Kalpas, have their lotus flower open and arouse the supreme Bodhi-citta (Anuttara-samyak-sambodhi-citta, the mind of seeking unsurpassed complete enlightenment); some who, after twelve great Kalpas, arouse the Bodhi-citta (Bodhi-citta, the mind of enlightenment). Corresponding to the previous text, it means that there is practice of phenomena but no understanding of principle, and also because of the different degrees of depth, thus achieving the lower three levels, taking the lower grade as an example. Gu Shan Zhiyuan believes that the Three Grades in the Larger Sutra (referring to the Infinite Life Sutra) only correspond to the six levels in the Visualization Sutra, because the Three Grades in the Infinite Life Sutra purely describe virtuous deeds and do not mention evil people. Vinaya Master Lingzhi believes that the Three Grades only correspond to the upper grade. The various explanations are slightly different. Cao'an Fuzheng explains: 'The Tiantai school believes that the Nine Levels correspond to the Three Grades in terms of the similarity of positions, not in terms of the causes of actions. Gu Shan Zhiyuan and Vinaya Master Lingzhi only speak in terms of the causes of actions, so they only correspond to the middle and upper grades.' The meanings taken are different. If we speak from reality, then afflictions and Bodhi are not essentially different.
三九正相配合。又何疑焉。
三心
見上品上生觀章。
下品往生
凈土或問曰。逆惡得生者。觀經疏云。以唸佛除滅罪障故。佘詳之有三義。一者雖以少時心力。而其力猛利。是心勇決。名為大心。以捨身事急故。如人入陣。不惜身命。名為犍人也。二者亦是宿種今熟。以宿善業強故。臨終得遇知識。十念功成也。三者若非宿種則其唸佛之時。必有重悔。故永明曰。善惡無定。因緣體空。跡有升沉。事分優劣。真金一兩。勝百兩之疊華。爝火微光。爇萬仞之𧂐草○龍舒凈土文曰。下品往生者。譬如鐵石雖重。賴舟舡力。可以渡江。一針雖輕。不賴舟舡。江不可渡。蓋謂人有重罪。仗佛力者。可生凈土。罪惡雖輕。不仗佛力。亦不得生。又如平生不善。一日招安。遂為良民。仗佛力而消罪惡者。亦復如是。切勿疑也。有罪惡唸佛而不可以往生。但起見佛得道。還度一切冤親之心。則無不生也。
往生勝相篇
見往生集。各舉二三事以例其餘耳。非曰止於此也。
(還)謹按阿彌陀佛愿后之偈。則佛之所度者。豈特三輩九品而已哉。但恐世人障重惑深。不願往生耳。若肯至心發願。黽勉精修。則是篇不為虛文矣。今略開十相。而以往跡證之。庶乎觀者知所迴向云。
【現代漢語翻譯】 三九正相配合，又有什麼可懷疑的呢？
三心
參見上品上生觀章。
下品往生
凈土或問：『作惡之人也能往生嗎？』觀經疏中說：『因爲念佛可以消除罪業。』我仔細思考，有三重含義。一是雖然用心的時間短，但力量非常猛烈，這種心非常勇猛果決，稱為『大心』。因為捨身之事非常緊急，就像人上戰場，不顧惜自己的性命，稱為『健人』。二是也是因為過去種下的善根現在成熟，因為過去積攢的善業強大，臨終時能夠遇到善知識，十念功德成就。三是如果不是過去種下的善根，那麼唸佛的時候，必定有很深的懺悔。所以永明延壽大師說：『善惡沒有定性，因緣的體性是空性的，（善惡的）跡像有上升和下沉，事情有優劣之分。一兩真金，勝過一百兩的疊華（一種裝飾品）。螢火蟲的微光，可以點燃萬仞高的茅草。』龍舒凈土文中說：『下品往生的人，譬如鐵石雖然很重，依靠船的力量，可以渡過長江。一根針雖然很輕，不依靠船的力量，就不能渡過長江。』意思是說人有很重的罪業，依靠佛的力量，可以往生凈土。罪惡雖然輕微，不依靠佛的力量，也不能往生。又如一個人平生作惡，一旦接受招安，就成為良民。依靠佛的力量而消除罪惡，也是如此。千萬不要懷疑。有罪惡的人唸佛，如果生起見佛得道，還要度一切冤親的心，就沒有不能往生的。
往生勝相篇
參見《往生集》。這裡只是列舉兩三件事來作為例子，並非說只有這些情況。
（還）仔細考察阿彌陀佛愿后的偈頌，那麼佛所度化的人，難道僅僅是三輩九品嗎？只是恐怕世人業障深重，迷惑深厚，不願意往生罷了。如果肯至誠發願，努力精進修行，那麼這篇文章就不是虛假的文字了。現在略微開示十種瑞相，用以往的事蹟來驗證它，希望看到的人知道該如何迴向。
【English Translation】 The three nines are perfectly matched. What doubt is there?
The Three Minds
See the chapter on Observing the Highest Class of the Highest Grade Rebirth.
Lower Grade Rebirth
Someone in the Pure Land may ask: 'Can those who commit evil deeds be reborn?' The commentary on the Visualization Sutra says: 'Because reciting the Buddha's name eliminates karmic obstacles.' I have considered this in detail and found three meanings. First, although the effort of the mind is brief, its power is very strong and fierce. This mind is courageous and decisive, and is called the 'Great Mind'. Because the matter of abandoning the body is urgent, it is like a person entering battle, not cherishing their life, and is called a 'Vigorous Person'. Second, it is also because the seeds of the past have now ripened. Because the good karma accumulated in the past is strong, one can encounter a good teacher at the time of death, and the merit of ten recitations is accomplished. Third, if it were not for the seeds of the past, then at the time of reciting the Buddha's name, there must be deep repentance. Therefore, Yongming Yanshou (永明) said: 'Good and evil are not fixed, the nature of conditions is empty, the traces (of good and evil) rise and fall, and matters are divided into superior and inferior. One ounce of pure gold is better than a hundred ounces of stacked ornaments. The faint light of a firefly can ignite ten-thousand-fathom-high thatch.' The Longshu Pure Land Text says: 'Those who are reborn in the Lower Grade, are like iron and stone, which, although heavy, can cross the river by relying on the strength of a boat. A needle, although light, cannot cross the river without relying on a boat.' This means that a person with heavy sins can be reborn in the Pure Land by relying on the power of the Buddha. Even if the sins are light, one cannot be reborn without relying on the power of the Buddha. It is also like a person who does evil in ordinary times, but once accepts amnesty, becomes a good citizen. Eliminating sins by relying on the power of the Buddha is also like this. Do not doubt it. If a person with sins recites the Buddha's name and generates the mind to see the Buddha, attain enlightenment, and then liberate all enemies and relatives, then there is no one who cannot be reborn.
Chapter on Auspicious Signs of Rebirth
See the 'Collection on Rebirth'. It only lists two or three examples to illustrate the rest, and does not mean that it is limited to these.
(Also) Carefully examine the verses after Amitabha Buddha's vows, then are those liberated by the Buddha only the Three Grades and Nine Classes? It is only feared that people in the world have heavy karmic obstacles and deep delusions, and are unwilling to be reborn. If one is willing to sincerely make vows and diligently cultivate, then this chapter will not be empty words. Now, I will briefly reveal ten auspicious signs and verify them with past events, hoping that those who see them will know how to dedicate their merit.
標名金地
宋可久居明州。常誦法華。愿生凈土。元祐八年坐化。越三日。還謂人曰。吾見凈土境。與經符契。蓮華臺上。皆標合生者名。一金臺標成都府廣教院勛公。一標明州孫十二郎。一標可久。一銀臺。標明州徐道姑。言訖。復化去。五年徐道姑亡。異香滿室。十二年孫十二郎亡。天樂迎空。皆如久所云。
(還)謹按往生之事。人多疑焉。今觀可久。不亦信而有徴乎。較之冥府提額者。又為捷徑矣。
考證
冥府提額
宋江公望。官諫議。蔬食清修。述唸佛方便文。以勸道俗。有子早亡。託夢云。大人修道。功業已成。冥府有金字額云。嚴州府江公望。身居言責。志慕苦空。躬事薰脩。心無愛染。動靜不違佛法。語默時契宗風。名已脫乎閻浮。身必歸於凈土。宣和末。一旦無疾。面西而化。
投種蓮胎
宋荊王夫人王氏。與婢妾精修凈業。一妾忽無疾而逝。俄而夫人夢與亡妾同遊寶池。見紅白蓮華或榮或悴。夫人問何以如此。妾云。此皆世間發念修西方人也。才發一念。池內便發蓮華一朵。若願心精進。則華日日敷榮。以至大如車輪。若念心退轉。則華日日萎悴。以至殞滅。次見一人坐蓮華上。夫人問何人。妾云楊杰也。又見一人坐于華上。妾云此馬圩也。又望
【現代漢語翻譯】 現代漢語譯本
標名金地
宋朝的可久居住在明州，經常誦讀《法華經》，發願往生凈土。元祐八年，他坐化圓寂。過了三天，他回來告訴人們說：『我見到了凈土的景象，與經書上描述的完全一致。蓮花臺上都標有將要往生者的名字。』其中一個金臺標著成都府廣教院的勛公（Xun Gong，僧人名），一個標著明州的孫十二郎（Sun Shierlang，人名），一個標著可久（Ke Jiu，作者本人）。還有一個銀臺，標著明州的徐道姑（Xu Daogu，女道士）。說完，他又化去。五年後，徐道姑去世，異香充滿房間。十二年後，孫十二郎去世，天樂在空中迎接，都如可久所說的一樣。
（還）我仔細考察往生的事情，人們大多懷疑。現在看可久的例子，不也是可信而且有證據的嗎？比起冥府提前預定名額，這更是捷徑啊。
考證
冥府提額
宋朝的江公望（Jiang Gongwang，人名），官至諫議大夫，吃素修行，寫了《唸佛方便文》來勸導僧俗。他的一個兒子早逝，託夢說：『大人您修行有道，功德已經成就。冥府有一個金字牌匾，上面寫著：嚴州府江公望，身居言責，志慕苦空，親自修行，心中沒有愛染，一舉一動都不違背佛法，一言一語都契合宗門風範。名字已經從閻浮提（Yanfuti，指我們所居住的這個世界）除名，身體必定歸於凈土。』宣和末年，江公望忽然無疾而終，面向西方圓寂。
投種蓮胎
宋朝荊王（Jing Wang，爵位）的夫人王氏（Wang Shi，人名），與婢女們一同精進修習凈土法門。一個婢女忽然無疾而終。不久，夫人夢見與去世的婢女一同遊覽寶池，看到紅白蓮花有的盛開有的凋謝。夫人問這是為什麼。婢女說：『這些都是世間發願修行西方凈土的人。只要發一個念頭，池中就會生出一朵蓮花。如果願心精進，蓮花就會日漸繁榮，甚至大如車輪。如果念心退轉，蓮花就會日漸枯萎，直至凋謝。』接著，她看到一個人坐在蓮花上。夫人問是誰。婢女說是楊杰（Yang Jie，人名）。又看到一個人坐在蓮花上。婢女說這是馬圩（Ma Xu，人名）。又望
【English Translation】 English version
Inscription on Golden Ground
Ke Jiu (Ke Jiu, personal name) of the Song Dynasty lived in Mingzhou. He often recited the Lotus Sutra and vowed to be reborn in the Pure Land. In the eighth year of the Yuanyou era, he passed away in meditation. After three days, he returned and told people, 'I saw the scenery of the Pure Land, which perfectly matched the descriptions in the scriptures. On the lotus platforms, all the names of those who will be reborn are inscribed.' One golden platform was inscribed with Xun Gong (Xun Gong, a monk's name) of Guangjiao Monastery in Chengdu Prefecture, one was inscribed with Sun Shierlang (Sun Shierlang, personal name) of Mingzhou, and one was inscribed with Ke Jiu (Ke Jiu, the author himself). There was also a silver platform, inscribed with Xu Daogu (Xu Daogu, a female Taoist) of Mingzhou. After saying this, he disappeared again. Five years later, Xu Daogu passed away, and the room was filled with a strange fragrance. Twelve years later, Sun Shierlang passed away, and heavenly music welcomed him in the sky, just as Ke Jiu had said.
(Still) I carefully examine the matter of rebirth, and people mostly doubt it. Now, looking at the example of Ke Jiu, isn't it credible and evidenced? Compared to the pre-arranged quota in the underworld, this is an even faster shortcut.
Textual Research
Pre-arranged Quota in the Underworld
Jiang Gongwang (Jiang Gongwang, personal name) of the Song Dynasty, an official with the title of Admonishing Official, ate vegetarian food and cultivated himself, and wrote the Convenient Essay on Mindfulness of Buddha to encourage monks and laypeople. One of his sons died early and appeared in a dream, saying, 'Your Excellency cultivates the Way, and your merits have already been accomplished. In the underworld, there is a golden inscription that reads: Jiang Gongwang of Yanzhou Prefecture, holding the responsibility of speech, aspiring to hardship and emptiness, personally engaging in cultivation, with no love or attachment in his heart, every action not violating the Buddha's Dharma, every word and silence in accordance with the style of the sect. His name has already been removed from Jambudvipa (Yanfuti, referring to the world we live in), and his body will surely return to the Pure Land.' At the end of the Xuanhe era, Jiang Gongwang suddenly died without illness, facing west.
Planting Seeds in the Lotus Womb
Lady Wang (Wang Shi, personal name), the wife of Prince Jing (Jing Wang, a title) of the Song Dynasty, diligently cultivated the Pure Land Dharma with her maids. One maid suddenly died without illness. Soon after, the lady dreamed that she was touring the Treasure Pond with the deceased maid, seeing red and white lotuses, some blooming and some withering. The lady asked why this was so. The maid said, 'These are all people in the world who have vowed to cultivate the Western Pure Land. As soon as a thought is generated, a lotus flower will grow in the pond. If the vow is diligent, the lotus will flourish day by day, even becoming as large as a cartwheel. If the thought retreats, the lotus will wither day by day, until it fades away.' Then, she saw a person sitting on a lotus flower. The lady asked who it was. The maid said it was Yang Jie (Yang Jie, personal name). She also saw a person sitting on a lotus flower. The maid said it was Ma Xu (Ma Xu, personal name). Looking again
見一金壇。金碧照耀。妾云。此夫人化生處也。夫人既覺。訪問楊馬所在。則杰已亡。而圩無恙。是知精進不退者。雖身在娑婆之內。其神識已在凈土矣。夫人於是彌加精進。年八十一。立化。
龍舒居士曰。或者疑雲。此間唸佛。西方七寶池中。如何便生蓮華一朵。予告曰。此不難知也。譬如大明鏡。凡有物來。便見其形。鏡何容心哉。以其(明而)自然耳。阿彌陀佛國中。清凈明潔。自然照見十方世界。猶如明鏡。睹其面像。故此間唸佛。七寶池自然生蓮華一朵。無足疑也。
(還)謹按夫人夢中之說。或疑其未真。殊不知有道者之夢。非世人之夢幻也。況以法照之華臺。宗本之華麗。合而觀之。夫人之言。益可信矣。豈曰幻妄云乎哉。
考證
華臺
唐法照。憶文殊無如唸佛之言。乃一心念佛。忽見梵僧佛陀波利。謂曰。汝華臺已就。后三年華開矣。至期。端坐而逝。
華麗
宋宗本。住慈凈寺。密修凈業。雷峰才法師。神遊凈土。見一華殊麗。問之。曰。待凈慈本禪師耳。
三聖接引
晉慧遠。住廬山東林。三十年跡不入俗。刻志西方。太元十九年。七月晦夕。于般若臺。方從定起。見阿彌陀佛身滿虛空。圓光之中。無量化佛。觀音勢至。左右侍立
【現代漢語翻譯】 現代漢語譯本： （我）看見一個金色的罈子，金光閃耀。侍妾說，『這是夫人化生的地方。』夫人醒來后，詢問楊杰和馬圩的下落，得知楊杰已經去世，而馬圩安然無恙。由此可知，精進不退的人，即使身在娑婆世界（指充滿煩惱和痛苦的世間），其神識已經在凈土（指阿彌陀佛的清凈國土）了。夫人於是更加精進，八十一歲時，站立而化（指站著往生）。 龍舒居士說，『或許有人疑惑，在此間唸佛，西方極樂世界七寶池中，如何便會生出一朵蓮花呢？』我告訴他們，『這不難理解。譬如一面大明鏡，凡是有物體來，便會顯現其形狀。鏡子有什麼用心呢？因為它（明亮而）自然罷了。阿彌陀佛國中，清凈明潔，自然照見十方世界，猶如明鏡，睹其面像，所以此間唸佛，七寶池自然生蓮花一朵，沒有什麼可懷疑的。』 （還）謹按夫人在夢中的說法，或許有人懷疑其不真實。殊不知有道之人的夢，不是世人的夢幻。何況以法照的華臺（指法照往生后在凈土的蓮花臺），宗本的華麗（指宗本往生后在凈土的蓮花），合在一起觀察，夫人的話，更加可信了。怎麼能說是虛幻妄語呢？ 考證 華臺 唐朝的法照，憶起文殊菩薩勸人唸佛的話，於是專心念佛。忽然見到梵僧佛陀波利，對他說，『你的華臺已經成就，三年後蓮花就會開放。』到了約定的時間，法照端坐而逝。 華麗 宋朝的宗本，住在慈凈寺，秘密地修習凈土法門。雷峰才法師，神遊凈土，見到一朵非常華麗的蓮花，詢問這是誰的。回答說，『是等待凈慈寺的本禪師的。』 三聖接引 晉朝的慧遠，住在廬山東林寺，三十年足跡不入世俗，立志往生西方極樂世界。太元十九年七月最後一天，在般若臺上，剛從禪定中起來，見到阿彌陀佛身滿虛空，圓光之中，有無量化佛，觀音（觀世音菩薩）和大勢至（大勢至菩薩），在左右侍立。
【English Translation】 English version: I saw a golden altar, shining with golden light. The concubine said, 'This is where the lady was born by transformation.' After the lady woke up, she inquired about the whereabouts of Yang Jie and Ma Wei, and learned that Yang Jie had passed away, while Ma Wei was safe and sound. From this, it can be known that those who are diligent and do not retreat, even though they are in the Saha world (referring to the world full of troubles and suffering), their consciousness is already in the Pure Land (referring to the pure land of Amitabha Buddha). The lady then became even more diligent, and at the age of eighty-one, she transformed while standing (referring to being reborn while standing). Layman Longshu said, 'Perhaps some people doubt, if one recites the Buddha's name here, how can a lotus flower be born in the Seven Treasure Pond in the Western Pure Land?' I told them, 'This is not difficult to understand. It is like a large, bright mirror, which reflects the shape of anything that comes before it. Does the mirror have any intention? It is simply because it is (bright and) natural. In the country of Amitabha Buddha, it is pure and bright, and it naturally illuminates the ten directions of the world, like a bright mirror, seeing their faces. Therefore, when one recites the Buddha's name here, a lotus flower will naturally be born in the Seven Treasure Pond, and there is nothing to doubt.' (Also) Carefully considering the lady's dream, some may doubt its truthfulness. However, the dreams of those who have attained the Way are not the illusions of ordinary people. Moreover, considering Fa Zhao's lotus platform (referring to the lotus platform in the Pure Land after Fa Zhao's rebirth) and Zong Ben's magnificent lotus (referring to the lotus in the Pure Land after Zong Ben's rebirth) together, the lady's words are even more credible. How can it be said to be illusory and false? Textual Research Lotus Platform Fa Zhao (of the Tang Dynasty) recalled Manjushri Bodhisattva's words of encouraging people to recite the Buddha's name, so he focused on reciting the Buddha's name. Suddenly, he saw the Brahmin monk Buddhabodhi, who said to him, 'Your lotus platform is already completed, and the lotus will bloom in three years.' When the appointed time arrived, Fa Zhao passed away while sitting upright. Magnificent Lotus Zong Ben (of the Song Dynasty) lived in Cijing Temple and secretly practiced the Pure Land Dharma. Dharma Master Cai of Leifeng Temple traveled to the Pure Land in spirit and saw a very magnificent lotus flower. When he asked whose it was, he was told, 'It is waiting for Chan Master Ben of Jingci Temple.' The Three Sages Receiving Huiyuan (of the Jin Dynasty) lived in Donglin Temple on Mount Lu, and for thirty years, his footprints did not enter the secular world. He was determined to be reborn in the Western Pure Land. On the last day of the seventh month of the Taiyuan nineteenth year, on the Prajna Platform, just as he was rising from meditation, he saw Amitabha Buddha filling the void, and within the halo, there were countless manifested Buddhas, with Avalokiteshvara (Guanyin Bodhisattva) and Mahasthamaprapta (Dashizhi Bodhisattva) standing on the left and right.
。佛言。我以本願力。故來安慰汝。汝七日後。當生我國。至期。端坐入寂。
宗鏡錄曰。問。心外有他佛來迎。云何證自心是佛。答。一是如來慈悲。本願功德種子。增上緣力。令曾與佛有緣眾生。唸佛修觀。集諸福智。種種萬善功德力。以為因緣。則自心感現佛身來迎。不是佛實遣化身而來迎接。佛身湛然常寂。無有去來。眾生自心變化。有來有去。是知凈業純熟。自睹佛身。惡果將成。心現地獄。
(還)謹按遠師東林三十載。凈業已久。宜佛之接引也。儻無遠師之久。何以致佛之迎。曰不然。僧炫九十。始迴心唸佛。明瞻晚歲。方克志安養。俱感三聖來迎。又奚在久近乎。顧人之所修何如耳。
考證
九十回心
唐僧炫。年九十。遇道綽禪師。得聞凈土。始迴心唸佛。日禮千拜。一心無怠。後有疾。告弟子曰。阿彌陀佛授我香衣。觀音勢至。示我寶手。吾其行矣。言訖而逝。
晚歲克志
唐明瞻。晚歲克志安養。或譏其遲暮。曰。十念功成。猶得見佛。吾何慮乎。后因疾。遽曰。佛來矣。竦身合掌而化。
金臺迎往
晉慧恭。酆城人。與慧蘭僧光等同學。蘭光先化去。后恭病篤。誓心安養。念不少間。見阿彌陀佛以金臺來迎。恭乘其上。又見蘭等於
【現代漢語翻譯】 現代漢語譯本：佛說：『我以本願力，所以來安慰你。你七日之後，應當往生我國。』到期，（他）端坐入寂。
《宗鏡錄》說：『問：心外有他佛來迎接，如何證明自心是佛？答：一是如來慈悲，本願功德種子，增上緣力，令曾與佛有緣的眾生，唸佛修觀，聚集各種福德智慧，種種萬善功德力，作為因緣，那麼自心感應顯現佛身來迎接。不是佛真的派遣化身而來迎接。佛身湛然常寂，沒有來去。眾生自心變化，有來有去。是知凈業純熟，自然得見佛身。惡果將要成熟，心便顯現地獄。』
（還）謹按慧遠（Huì Yuǎn）大師在東林寺三十年，凈業已經很久了，適宜佛來接引。如果沒有慧遠大師的長期修行，怎麼能招致佛的迎接呢？回答說不是這樣。僧炫（Sēng Xuàn）九十歲，才回心念佛；明瞻（Míng Zhān）晚年，才立志往生安養。都感應到阿彌陀佛（Āmítuó Fó）、觀世音菩薩（Guānshìyīn Púsà）、大勢至菩薩（Dàshìzhì Púsà）三聖來迎接。又何必在於時間的長短呢？關鍵在於人們所修行的如何罷了。
考證
九十回心
唐朝僧炫，九十歲，遇到道綽（Dào Chuò）禪師，聽聞凈土法門，才回心念佛，每日禮拜千次，一心不懈怠。後來生病，告訴弟子說：『阿彌陀佛授予我香衣，觀音菩薩、勢至菩薩，示我寶手，我將要走了。』說完就去世了。
晚歲克志
唐朝明瞻，晚年立志往生安養，有人譏笑他太晚了，他說：『十念功成，尚且能夠見到佛，我有什麼可憂慮的呢？』後來因為生病，忽然說：『佛來了！』挺直身體合掌而化。
金臺迎往
晉朝慧恭（Huì Gōng），酆城人，與慧蘭（Huì Lán）、僧光（Sēng Guāng）等一起學習。慧蘭、僧光先去世。後來慧恭病重，發誓往生安養，唸佛沒有絲毫間斷。見到阿彌陀佛用金臺來迎接，慧恭乘坐在上面，又見到慧蘭等。
【English Translation】 English version: The Buddha said, 'I come to comfort you because of my original vows. After seven days, you shall be reborn in my country.' When the time came, he sat upright and entered nirvana.
The Zong Jing Lu says: 'Question: If there is another Buddha coming to greet from outside the mind, how can one prove that one's own mind is the Buddha? Answer: Firstly, it is the compassion of the Tathagata (Rúlái), the seed of the merit of the original vows, and the power of the augmenting conditions, causing sentient beings who have had affinities with the Buddha to recite the Buddha's name, cultivate contemplation, gather various blessings and wisdom, and all kinds of meritorious deeds of myriad virtues, as causes and conditions, then one's own mind responds and manifests the Buddha's body to greet. It is not that the Buddha actually sends an emanation body to come and greet. The Buddha's body is serene and eternally still, without coming or going. Sentient beings' own minds change, with coming and going. It is known that when pure karma is ripe, one naturally sees the Buddha's body. When evil consequences are about to ripen, the mind manifests hell.'
(Also) Carefully consider that Master Hui Yuan (Huì Yuǎn) at Donglin Temple for thirty years, his pure karma was already long established, suitable for the Buddha to receive him. If there were no long cultivation of Master Hui Yuan, how could one bring about the Buddha's welcome? It is said not so. Sēng Xuàn at ninety years old, only then turned his mind to reciting the Buddha's name; Míng Zhān in his later years, then resolved to be reborn in the Land of Bliss. Both sensed Amitabha Buddha (Āmítuó Fó), Avalokiteśvara Bodhisattva (Guānshìyīn Púsà), and Mahāsthāmaprāpta Bodhisattva (Dàshìzhì Púsà), the three sages, coming to greet. What need is there to dwell on the length of time? It depends on how people cultivate.
Textual Research
Turning the Mind at Ninety
During the Tang Dynasty, Sēng Xuàn, at the age of ninety, encountered Chan Master Dào Chuò, heard the Pure Land Dharma, and then turned his mind to reciting the Buddha's name, bowing a thousand times daily, with unwavering focus. Later, he fell ill and told his disciples, 'Amitabha Buddha has bestowed fragrant robes upon me, Avalokiteśvara Bodhisattva and Mahāsthāmaprāpta Bodhisattva are showing me their precious hands, I am about to depart.' After speaking, he passed away.
Resolving in Later Years
During the Tang Dynasty, Míng Zhān resolved to be reborn in the Land of Bliss in his later years. Some ridiculed him for being too late. He said, 'Even if the ten recitations are accomplished, one can still see the Buddha, what do I have to worry about?' Later, due to illness, he suddenly said, 'The Buddha is coming!' He straightened his body, put his palms together, and transformed.
Welcomed by Golden Dais
During the Jin Dynasty, Huì Gōng, from Fēngchéng, studied with Huì Lán and Sēng Guāng. Huì Lán and Sēng Guāng passed away first. Later, Huì Gōng became seriously ill, vowed to be reborn in the Land of Bliss, and recited the Buddha's name without the slightest interruption. He saw Amitabha Buddha coming to greet him with a golden dais, and Huì Gōng rode on it. He also saw Huì Lán and others.
臺上光明中告曰。長者受生。已居上品。吾等不勝喜慰。恭欣然奮迅而逝。他如懷玉之以銀臺而易以金臺。又甚異矣。
蓮師贊曰。或謂銀臺至而復隱。金臺誓而重來。何得果報無憑。由人揀擇。通曰。此正所謂萬法由心。隨感而應者也。且火車已現。十念而得往生。天眾來迎。矢心而歸凈土。善惡聖凡之相隔。尚可轉業須臾。況金銀幾希間耶。
考證
易金臺
唐懷玉。臺州人。誦彌陀經三十萬遍。日課佛號五萬聲。天寶元年。見佛菩薩滿虛空。一人持銀臺來迎。玉曰。吾一生唸佛誓取金臺。何為不然。眾聖隨隱。玉彌加精進。三七日後。向擎臺者來云。師以精進。得升上品。宜趺坐以俟。三日已后。謂弟子曰。吾升上品。金臺至矣。含笑而逝。太守假公以偈贊曰。我師一念登初地。佛國笙歌兩度來。唯有門前古槐樹。枝低只為掛金臺。
天樂迎空
唐元子才。居潤州觀音寺。誦彌陀經。唸佛。夜聞空中樂音。似有人云。粗樂已過。細樂續來。君當行矣。唸佛而化。
(還)謹按天樂之迎也。或旋環頂上。見而知之。或嘹喨空中。聞而知之。而此則似有人言。又不止於尋常之聞見也。非神靈之翊贊而何哉。噫。精誠之極。一至此歟。
考證
旋環頂上
【現代漢語翻譯】 現代漢語譯本： 臺上光明中的聲音宣告說：『長者往生后，已位居上品。我們無比歡喜安慰。』恭敬欣然地奮迅離世。這就像用銀臺換成金臺一樣，真是太不尋常了。 蓮花生大士讚歎說：『有人說銀臺出現后又消失，金臺發誓后又重新到來，怎麼能說果報沒有憑據，任由人選擇呢？』通曰：『這正是所謂的萬法由心，隨感而應啊。』況且火化時蓮花已現，臨終十念就能往生，天眾前來迎接，發誓就能迴歸凈土。善惡聖凡的差別，尚且可以在須臾之間轉變業力，更何況金臺銀臺這微小的差別呢？』 考證 易金臺 唐朝的懷玉（Huaiyu，人名），臺州人。誦讀《彌陀經》（Amitabha Sutra）三十萬遍，每日唸佛號五萬聲。天寶元年，看見佛菩薩充滿虛空。一人手持銀臺前來迎接。懷玉說：『我一生唸佛發誓要取得金臺，為什麼不是這樣呢？』眾聖隨即隱去。懷玉更加精進。三七日後，先前擎臺的人前來告知：『法師因為精進，得以升到上品，應該跏趺坐以等待。』三天以後，告訴弟子說：『我升上品，金臺到了。』含笑而逝。太守假公用偈語讚歎說：『我師一念登初地，佛國笙歌兩度來。唯有門前古槐樹，枝低只為掛金臺。』 天樂迎空 唐朝的元子才（Yuan Zicai，人名），居住在潤州觀音寺。誦讀《彌陀經》，唸佛。夜晚聽到空中傳來音樂聲，好像有人說：『粗樂已經過去，細樂緊隨而來，您應當往生了。』唸佛后圓寂。 （還）謹按天樂的迎接，有的在頭頂上旋轉環繞，看見后才知道。有的在空中嘹亮響起，聽見后才知道。而這則好像有人說話，又不僅僅是尋常的聽見看見。不是神靈的輔助讚歎又是什麼呢？唉！精誠到了極點，才會這樣啊。 考證 旋環頂上
【English Translation】 English version: The voice in the light on the platform announced: 'The elder, after rebirth, has already attained the upper grade. We are exceedingly joyful and comforted.' He departed respectfully and joyfully with vigor. This is like exchanging a silver platform for a golden platform, which is truly extraordinary. Master Lian (Padmasambhava) praised: 'Some say that the silver platform appeared and then disappeared, and the golden platform was vowed and then reappeared. How can it be said that the karmic reward has no basis and is left to people's choice?' Tong said: 'This is precisely what is meant by 'all dharmas arise from the mind, responding according to one's feelings.' Moreover, the cremation pyre has already manifested lotuses, and rebirth can be attained with ten recitations at the time of death. Heavenly beings come to welcome, and one can return to the Pure Land by making a vow. The difference between good and evil, saint and ordinary, can still transform karma in an instant, let alone the slight difference between a golden platform and a silver platform?' Textual Research Exchanging for a Golden Platform Huaiyu (Huaiyu, a person's name) of the Tang Dynasty, was from Taizhou. He recited the 'Amitabha Sutra' (Amitabha Sutra) 300,000 times and chanted the Buddha's name 50,000 times daily. In the first year of Tianbao, he saw Buddhas and Bodhisattvas filling the void. One person came to welcome him with a silver platform. Huaiyu said, 'I have vowed to attain a golden platform in my entire life of reciting the Buddha's name. Why is it not so?' The saints then disappeared. Huaiyu became even more diligent. After three weeks, the person who had held the platform before came and said, 'Master, because of your diligence, you have attained the upper grade. You should sit in the lotus position and wait.' Three days later, he told his disciples, 'I am ascending to the upper grade, and the golden platform has arrived.' He passed away with a smile. The prefect, using a verse in an official capacity, praised, 'My master ascends to the first ground with one thought, and the music of the Buddha's land comes twice. Only the ancient locust tree in front of the door lowers its branches to hang the golden platform.' Heavenly Music Welcoming in the Sky Yuan Zicai (Yuan Zicai, a person's name) of the Tang Dynasty lived in Guanyin Temple in Runzhou. He recited the 'Amitabha Sutra' and chanted the Buddha's name. At night, he heard music in the sky, as if someone was saying, 'The coarse music has passed, and the fine music is coming next. You should be reborn.' He passed away after chanting the Buddha's name. (Also) Carefully examining the welcoming of heavenly music, some revolve around the top of the head, and one knows it upon seeing it. Some resound loudly in the sky, and one knows it upon hearing it. But this is as if someone is speaking, and it is not just ordinary seeing and hearing. What else could it be but the assistance and praise of the deities? Alas! Only when sincerity reaches its extreme will it be like this. Textual Research Revolving Around the Top of the Head
唐道昂。志結西方。愿生安養。至八月朔日。無所患。問齋時至未。即升高座。舉目高視。見西方香華伎樂。充塞如雲。飛涌而來。旋環頂上。舉眾皆見。昂即于高座而逝。
嘹喨空中
宋晤恩。遍誨人以西方凈業。雍熙二年。八月朔日。端坐而化。人聞管絃鈴鐸之音。嘹喨空中。漸久漸遠。自西而去。
幡蓋佈列
元鄞縣周婆。精修凈土。既而微疾。鄰人夜見幢幡寶蓋來入其家。黎明。婆合掌唸佛逝矣。
(還)謹按幡蓋之至。或夢于凈嚴尼。或見於弟子護。固難悉數。要之大丈夫當如此矣。孰謂周婆以婦人而有是哉。噫。男兒可不自強耶。
考證
凈嚴尼
晉慧䖍。投山陰嘉祥寺。苦身率眾。后𥨊疾。屬想安養。祈誠觀音。北寺有凈嚴尼者。宿德篤行。夜夢觀音從西郭門入。幢幡華蓋。七寶莊嚴。尼驚問大士何往。答云。往嘉祥迎䖍公耳。䖍雖疾。神色如常。泊然而化。
僧護
唐智欽。專習禪業。求生凈土。弟子僧護。夜半見庭前光。問誰秉炬。空中聲曰。來迎欽禪師耳。護急啟空。見佛身光明。幡華寶蓋滿虛空中。欽隨佛。冉冉而去。
光明照耀
隋法智。晚歲精勤唸佛。一日忽辭道俗云。某生西方去也。中夜無疾而化。時
【現代漢語翻譯】 現代漢語譯本 唐朝的道昂法師，立志往生西方極樂世界，發願往生安養凈土（極樂世界的別稱）。到了八月初一，他沒有任何疾病，詢問齋飯時間是否已到，隨即登上高座。他舉目向上看，看見西方有香花伎樂，充滿天空如同雲彩，飛涌而來，圍繞著他的頭頂旋轉。在場的所有人都看見了。道昂法師就在高座上圓寂了。
嘹亮的聲音在空中迴響
宋朝的晤恩法師，普遍教導人們修習西方凈土法門。雍熙二年八月初一，他端坐而化。人們聽到管絃樂器和鈴鐸的聲音，在空中嘹亮地迴響，漸漸地越來越遠，從西方而去。
幡蓋佈列
元朝鄞縣的周婆，精進地修習凈土法門。後來她稍微生病，鄰居夜裡看見幢幡寶蓋來到她家。黎明時分，周婆合掌唸佛，安詳地去世了。
（還）謹按：幡蓋的到來，有的在凈嚴尼（尼姑的名字）的夢中顯現，有的被弟子僧護（僧人的名字）所見，實在難以一一列舉。總之，大丈夫應當像這樣啊！誰說周婆因為是婦人就不能這樣呢？唉！男兒難道可以不自強嗎？
考證
凈嚴尼（尼姑的名字）
晉朝的慧䖍（僧人的名字），投身於山陰的嘉祥寺，刻苦修行，帶領大眾。後來他得了疾病，一心想著安養凈土，虔誠地祈求觀音菩薩。北寺有一位凈嚴尼，是位有德行的老修行，她夜裡夢見觀音菩薩從西郭門進入，幢幡華蓋，用七寶裝飾得非常莊嚴。凈嚴尼驚奇地問觀音大士要到哪裡去。觀音菩薩回答說：『到嘉祥寺迎接䖍公。』慧䖍雖然生病，但神色如常，安詳地圓寂了。
僧護（僧人的名字）
唐朝的智欽（僧人的名字），專心修習禪定，求生凈土。他的弟子僧護，半夜看見庭院前有光芒。他問是誰拿著火炬。空中有聲音說：『是來迎接欽禪師的。』僧護急忙抬頭看天空，看見佛身光明，幡華寶蓋充滿天空。智欽法師跟隨著佛，緩緩地離去了。
光明照耀
隋朝的法智（僧人的名字），晚年精進勤奮地念佛。有一天，他忽然向道友和俗人告別說：『我要往生西方極樂世界去了。』半夜沒有疾病就圓寂了。當時
【English Translation】 English version During the Tang Dynasty, Dharma Master Dao Ang made a firm resolution to be reborn in the Western Pure Land, vowing to be reborn in the Land of Peaceful Nurturing (another name for the Pure Land of Ultimate Bliss). On the first day of the eighth month, he had no illness. He asked if the time for the vegetarian meal had arrived, and then ascended to the high seat. He raised his eyes and looked up, seeing fragrant flowers and musical performances from the West, filling the sky like clouds, surging forth and swirling above his head. Everyone present saw it. Dharma Master Dao Ang then passed away on the high seat.
Clear Sounds Echoing in the Sky
During the Song Dynasty, Dharma Master Wu En universally taught people to cultivate the Western Pure Land Dharma. On the first day of the eighth month of the second year of Yongxi, he passed away while sitting upright. People heard the sounds of pipes, strings, bells, and chimes, echoing clearly in the sky, gradually fading away from the West.
Banners and Canopies Arrayed
During the Yuan Dynasty, Zhou Po of Yin County diligently cultivated the Pure Land Dharma. Later, she became slightly ill. Neighbors saw banners and jeweled canopies coming into her house at night. At dawn, Zhou Po joined her palms together, recited the Buddha's name, and passed away peacefully.
(Also) Respectfully noted: The arrival of banners and canopies was sometimes seen in the dreams of Bhikkhuni Jingyan (name of a nun), and sometimes by the disciple Seng Hu (name of a monk). It is difficult to list them all. In short, a great person should be like this! Who would say that Zhou Po could not be like this because she was a woman? Alas! Can men not strive to improve themselves?
Textual Research
Jingyan Ni (Name of a Nun)
During the Jin Dynasty, Hui Qian (name of a monk) devoted himself to Ji Xiang Temple in Shanyin, practicing austerities and leading the community. Later, he contracted an illness, and his mind was focused on the Land of Peaceful Nurturing, sincerely praying to Avalokiteshvara Bodhisattva. There was a Bhikkhuni Jingyan in the North Temple, a virtuous and experienced practitioner. She dreamed at night that Avalokiteshvara Bodhisattva entered from the West Guo Gate, with banners, canopies, and jeweled adornments. Jingyan Ni was surprised and asked the Bodhisattva where he was going. The Bodhisattva replied, 'To Ji Xiang Temple to welcome Qian Gong.' Although Hui Qian was ill, his expression was as usual, and he passed away peacefully.
Seng Hu (Name of a Monk)
During the Tang Dynasty, Zhi Qin (name of a monk) focused on practicing Chan meditation, seeking rebirth in the Pure Land. His disciple, Seng Hu, saw light in the courtyard in the middle of the night. He asked who was holding the torch. A voice in the air said, 'We are here to welcome Chan Master Qin.' Seng Hu quickly looked up at the sky and saw the Buddha's body shining with light, and banners and jeweled canopies filling the sky. Zhi Qin followed the Buddha and slowly departed.
Bright Light Shining
During the Sui Dynasty, Fa Zhi (name of a monk) diligently recited the Buddha's name in his later years. One day, he suddenly bid farewell to his fellow practitioners and laypeople, saying, 'I am going to be reborn in the Western Pure Land.' He passed away in the middle of the night without any illness. At that time,
有金色光明。照數百里。江上漁人。謂是天曉。遲遲方明。始知智之往生云。
(還)謹按光明有二。一者佛光攝引往生。如法智之金光數百里。如道喻之光明滿室。是也。二者身心瑩徹所致。如法祥之鏡光。嚴公之月光。是也。是雖光有大小。但身心未抵于瑩徹。則佛光決難以攝生。二者之成功一也。往生者。勿以鏡光月光為少。而以百里滿室為多歟。
考證
光明滿室
隋道喻。居開覺寺。唸佛日夜不廢。后佛來迎。光明滿室。遂坐而化。
鏡光
唐法祥。三十年修安養之業。因疾。弟子見房西壁。有光若鏡。現凈土相。頻伽鼓翼。乃倏然而化。
月光
宋有嚴。平生篤修凈業。建中靖國元年。跏趺而化。塔上有光如月。三夕而隱。
異香旋繞
唐大行。晚歲入大藏陳愿。隨手取卷。得彌陀經。晝夜詠誦。至三七日。睹琉璃地上。佛及二大士現身。后一年。琉璃地復現。即日而終。異香經旬。肉身不壞。
蓮師贊曰。慧永僧炫。異香七日。行今浹旬。孰非梵行之芬芳也哉。至僧濟以聖師指示而生凈土。臨終。留龕溽暑。體發異香。梵行之精堅極矣。
考證
慧永
晉慧永。河南人。駐錫廬山西林。絕志塵囂。標心安養。
【現代漢語翻譯】 現代漢語譯本 有金色的光明，照亮數百里。江上的漁人，以為是天亮了。等了好久才發現不是天亮，才知道是智某往生西方凈土的瑞相。
（還）我仔細考察光明有兩種。一種是佛光攝引往生，如法智的金光照亮數百里，如道喻的光明充滿整個房間，就是這種情況。另一種是身心清澈瑩透所致，如法祥的鏡光，嚴公的月光，就是這種情況。雖然光有大小之分，但是如果身心沒有達到清澈瑩透的程度，那麼佛光也難以攝引往生。這兩種光明的成功之處在於，往生的人，不要因為鏡光月光微弱而輕視，而認為百里滿室的光明才殊勝。
考證
光明滿室
隋朝的道喻，居住在開覺寺，唸佛日夜不停。後來佛來迎接，光明充滿整個房間，於是坐化往生。
鏡光
唐朝的法祥，三十年修習往生西方凈土的功課。因病，弟子看見房間西邊的墻壁上，有光像鏡子一樣，顯現西方凈土的景象，頻伽鳥鼓動翅膀。於是忽然圓寂往生。
月光
宋朝有位嚴某，平生篤實地修習凈土法門。建中靖國元年，結跏趺坐而圓寂。塔上有光像月亮一樣，三夜后消失。
異香旋繞
唐朝的大行，晚年進入大藏經閣發願，隨手取出一卷經書，是《彌陀經》。日夜詠誦，到二十一天時，看見琉璃地上，佛和兩位大士現身。過了一年，琉璃地再次顯現，當天就去世了。奇異的香味持續了十幾天，肉身沒有腐壞。
蓮池大師讚歎說：『慧永、僧炫，異香持續七日，大行如今持續十幾天，誰說這不是梵行的芬芳呢？』至於僧濟因為聖師的指示而往生凈土，臨終時，停留在龕中，即使在悶熱的夏天，身體也散發著奇異的香味，梵行的精進堅固到了極點。
考證
慧永
晉朝的慧永，河南人。駐錫在廬山西林寺，斷絕塵世的喧囂，立志往生西方凈土。
【English Translation】 English version There was golden light, illuminating hundreds of miles. The fishermen on the river thought it was dawn. After waiting for a long time, they realized it wasn't dawn, but the auspicious sign of Zhi's rebirth in the Western Pure Land.
(Also) I carefully examined that there are two kinds of light. One is the Buddha's light drawing one to rebirth, such as the golden light of Dharma Master Zhi illuminating hundreds of miles, like the light of Dao Yu filling the room. The other is caused by the clarity and transparency of body and mind, such as the mirror-like light of Dharma Master Xiang, and the moonlight of Yan Gong. Although the light varies in size, if the body and mind have not reached the state of clarity and transparency, then the Buddha's light will be difficult to draw one to rebirth. The success of these two lights lies in that those who are reborn should not despise the mirror-like light and moonlight because they are weak, and think that the light of hundreds of miles filling the room is superior.
Textual Research
Light Filling the Room
During the Sui Dynasty, Dao Yu lived in Kaijue Temple, reciting the Buddha's name day and night without ceasing. Later, the Buddha came to welcome him, and light filled the entire room. Then he passed away while sitting in meditation, and was reborn in the Pure Land.
Mirror Light
During the Tang Dynasty, Dharma Master Faxiang practiced the karma of rebirth in the Western Pure Land for thirty years. Due to illness, his disciples saw a light like a mirror on the west wall of the room, manifesting the scene of the Western Pure Land, with Kalavinka birds flapping their wings. Then he suddenly passed away and was reborn.
Moonlight
During the Song Dynasty, there was a certain Yan who diligently practiced the Pure Land Dharma throughout his life. In the first year of Jianzhong Jingguo, he passed away while sitting in the lotus position. There was a light like the moon on the pagoda, which disappeared after three nights.
Unusual Fragrance Revolving
During the Tang Dynasty, Da Xing entered the Great Treasury of Sutras in his later years and made a vow. He randomly took out a scroll of scripture, which was the 'Amitabha Sutra'. He chanted and recited it day and night. After twenty-one days, he saw the Buddha and two great Bodhisattvas manifest on the lapis lazuli ground. After a year, the lapis lazuli ground reappeared, and he passed away on the same day. The unusual fragrance lasted for more than ten days, and his physical body did not decay.
Master Lianchi praised: 'Huiyong and Sengxuan, the unusual fragrance lasted for seven days, and Da Xing now lasts for more than ten days. Who says this is not the fragrance of pure conduct?' As for Seng Ji, because of the instructions of the holy teacher, he was reborn in the Pure Land. At the time of his death, he stayed in the niche, and even in the hot summer, his body emitted an unusual fragrance. The diligence and steadfastness of his pure conduct reached the extreme.
Textual Research
Huiyong
During the Jin Dynasty, Huiyong was from Henan. He resided in the West Forest Temple of Mount Lu, cut off the noise of the world, and aspired to be reborn in the Western Pure Land.
后義熙十年示疾。謂眾曰。佛來迎我。言訖而化。異香七日方滅。
僧炫
見前三聖接引○及近。七日異香不散。
僧濟
晉僧濟。入廬山。從遠公學。后疾篤。遠遺燭一枝。曰。汝可運心安養。濟執燭憑幾。停想無亂。又集眾諷凈土經。明夕忽起立。如有所見。謂傍人曰。吾行矣。右脅而逝。時方炎暑。三日而體不變。異香郁然。
化鳥呈祥
隋智舜入廬山。踵遠法師凈業。大業初。即示疾。見鸚鵡孔雀唸佛法僧。出微妙音。告弟子曰。我今日往生矣。安然而逝。
蓮師贊曰。智舜見鸚鵡孔雀。法祥弟子。又見頻伽鼓翼。不見佛而見眾鳥何耶。經云。是諸眾鳥。皆阿彌陀佛變化所作。故知正報依報。皆凈土相也。幸無疑焉。
考證 法祥法祥見前光明照耀下。
妙華顯瑞
宋宗利。居新城碧沼。修唸佛三昧。后忽謂弟子曰。吾見碧蓮華遍滿空中。三日復曰。佛來矣。奄然而化。
(還)謹按見蓮華者甚眾。猶疑想念所致也。他如道綽之天花下散。僧睿之榻前金蓮。太公之棺上蓮華。眾皆見之。想念云乎哉。近有槜李陶氏棺生青蓮五華。又甚奇矣。
考證
道綽
唐道綽。并州人。篤志凈土。六時禮敬不缺。唸佛日以七萬為
【現代漢語翻譯】 現代漢語譯本 后義熙十年，他示現疾病，對眾人說：『佛來迎接我。』說完就圓寂了。奇異的香味七天才消散。 僧炫 （僧炫）見到前述的三聖前來接引，並且臨近時，七天異香都沒有消散。 僧濟 晉代的僧濟，進入廬山，跟隨遠公（慧遠大師）學習。後來病情嚴重，遠公送給他一支蠟燭，說：『你可以用心安住在安養（極樂世界）。』僧濟拿著蠟燭靠著幾案，停止思慮，沒有雜念。又召集眾人諷誦《凈土經》。第二天晚上忽然起身站立，好像看到了什麼，對旁邊的人說：『我要走了。』右脅臥而逝。當時正值炎熱的夏天，三天後身體沒有變化，奇異的香味濃郁。 化鳥呈祥 隋代的智舜進入廬山，繼承遠法師的凈業。大業初年，就示現疾病，看見鸚鵡、孔雀唸誦佛法僧的名號，發出微妙的聲音。告訴弟子說：『我今天就要往生了。』安然圓寂。 蓮池大師讚歎說：智舜看見鸚鵡、孔雀，法祥的弟子，又看見頻伽鳥鼓動翅膀。為什麼不見佛而只看見眾鳥呢？經書上說：『這些眾鳥，都是阿彌陀佛變化所作。』所以知道正報和依報，都是凈土的景象啊。希望不要懷疑。 考證：法祥，法祥見前文光明照耀部分。 妙華顯瑞 宋代的宗利，居住在新城碧沼，修習唸佛三昧。後來忽然對弟子說：『我看見碧色的蓮花遍滿空中。』三天後又說：『佛來了。』安然圓寂。 （還）謹按：見到蓮花的人很多，仍然懷疑是想念所致。其他如道綽（禪師）的天花下散，僧睿（法師）的榻前金蓮，太公的棺上蓮花，眾人都看見了，難道也是想念所致嗎？最近有槜李的陶氏棺材上生出青蓮五朵，更是奇異啊。 考證 道綽 唐代的道綽，并州人。堅定志向于凈土法門，每天六時禮敬不缺。唸佛每天以七萬聲為定額。
【English Translation】 English version In the tenth year of Yixi reign period of the Later Jin Dynasty, he showed signs of illness and said to the assembly, 'The Buddha is coming to welcome me.' After saying this, he passed away. The extraordinary fragrance lingered for seven days before dissipating. Seng Xuan Seng Xuan saw the aforementioned Three Sages coming to receive him, and as they approached, the extraordinary fragrance did not dissipate for seven days. Seng Ji Seng Ji of the Jin Dynasty entered Mount Lu and studied under Master Yuan Gong (Huiyuan). Later, when his illness became severe, Yuan Gong gave him a candle and said, 'You can focus your mind on the Land of Bliss (Sukhavati).' Seng Ji held the candle and leaned on a table, stopping all thoughts and remaining undisturbed. He also gathered the assembly to chant the Pure Land Sutra. The next evening, he suddenly stood up as if he saw something and said to those around him, 'I am leaving.' He passed away lying on his right side. It was the height of summer, but his body did not change for three days, and an extraordinary fragrance was rich and abundant. Auspicious Transformation of Birds Zhi Shun of the Sui Dynasty entered Mount Lu and continued the Pure Land practice of Dharma Master Yuan. In the early years of the Daye reign period, he showed signs of illness and saw parrots and peacocks reciting the names of the Buddha, Dharma, and Sangha, emitting subtle sounds. He told his disciples, 'I am going to be reborn today.' He passed away peacefully. Master Lianchi praised, 'Zhi Shun saw parrots and peacocks, Dharma-auspicious disciples, and also saw Kalavinka birds flapping their wings. Why did he only see birds and not the Buddha? The sutra says, 'These birds are all transformations created by Amitabha Buddha.' Therefore, we know that both the direct reward and the circumstantial reward are aspects of the Pure Land. I hope there is no doubt about this.' Verification: Fa Xiang, Fa Xiang is mentioned in the previous section on the illumination of light. Manifestation of Wonderful Flowers Zong Li of the Song Dynasty lived in B沼 (Bi Zhao) in Xincheng and practiced the Samadhi of Buddha Recitation. Later, he suddenly said to his disciples, 'I see blue lotus flowers filling the sky.' Three days later, he said again, 'The Buddha is coming.' He passed away peacefully. (Still) Carefully considered: Many people have seen lotus flowers, and it is still suspected that it is caused by thoughts. Other examples include the scattering of heavenly flowers by Daochuo (Chan Master), the golden lotus in front of Sengrui's (Dharma Master's) couch, and the lotus flowers on Taigong's coffin, which were all seen by many people. Could these also be caused by thoughts? Recently, five blue lotus flowers grew on the coffin of Tao of 槜李 (Zhuili), which is even more extraordinary. Verification Daochuo Daochuo of the Tang Dynasty, a native of Bingzhou. He was firmly devoted to the Pure Land Dharma, performing the six periods of reverence without fail. He recited the Buddha's name 70,000 times a day as a fixed quota.
限。貞觀二年。四月初八日。歸寂。聞而赴者。見化佛住空。天花下散焉。
僧睿
晉僧睿。冀州人。預廬山蓮社。宋元嘉十六年。合掌而化。眾見睿榻前。一金蓮華。倏爾而隱。五色香菸。從其房出。
太公
大明蓮華太公者。越人。晝夜唸佛不絕。命終之後。棺上忽生蓮華一枝。親里驚歎。因號蓮華太公云。
陶氏
大明萬曆二十三年事也。
往生勝果篇
大阿彌陀經曰。佛言。無央數世界。諸天人民。往生阿彌陀佛剎者。皆於七寶池。蓮華中化生。自然長大。亦無乳養之者。皆食自然之食。其容貌形色。端正凈好。固非世人所比。亦非天人可比。皆受清虛自然之身。無極之壽。
凈土十易(見凈土指歸)一常得見佛二常聞法音三聖賢會集四遠離魔事五不受輪迴六永離惡道七勝緣助道八壽命無量九入正定聚十一生行滿
考證
凈土十易
慈雲云。五濁得道為難。凈土修行則易。今以凈土十易揀示之○凈土指歸。一。常得見佛。無量壽佛成道已來。經十大劫。常住不滅故。二。常聞法音。佛及菩薩。樹林水鳥。常宣法故。三。聖賢集會。觀音勢至。為其勝友。諸上善人俱會一處故。四。遠離魔事。雖有天魔。皆護佛法。令修行人。速成
【現代漢語翻譯】 現代漢語譯本： 限，貞觀二年（公元628年）四月初八日圓寂。聽到訊息趕來的人，看見化佛（佛的化身）停留在空中，天花紛紛散落。 僧睿，晉代的僧睿，冀州人。他參與了廬山蓮社。宋元嘉十六年（公元439年），他合掌而化（去世）。眾人看見僧睿的床前，出現一朵金色的蓮花，倏忽之間消失。五色香菸從他的房間里冒出。 太公，大明蓮華太公，是越地人。他日夜唸佛不停。去世之後，棺材上忽然生出一枝蓮花。親戚鄰里驚歎不已，因此稱他為蓮華太公。 陶氏，這是大明萬曆二十三年（公元1595年）發生的事情。 往生勝果篇，《大阿彌陀經》說：佛說，無數世界中的諸天人民，往生到阿彌陀佛（Amitabha Buddha）剎土的人，都在七寶池的蓮花中化生，自然長大，也不需要乳汁餵養，都吃自然之食。他們的容貌形色，端正美好，實在不是世人可以相比的，也不是天人可以相比的。都接受清虛自然之身，無極的壽命。 凈土十易（見《凈土指歸》）：一、常得見佛；二、常聞法音；三、聖賢會集；四、遠離魔事；五、不受輪迴；六、永離惡道；七、勝緣助道；八、壽命無量；九、入正定聚；十、一生行滿。 考證，凈土十易，慈雲說：五濁惡世得道很難，在凈土修行就容易。現在用凈土十易來選擇指示。○《凈土指歸》：一、常得見佛。無量壽佛（Amitabha Buddha）成道以來，已經十大劫，常住不滅。二、常聞法音。佛和菩薩，樹林水鳥，常常宣揚佛法。三、聖賢會集。觀音（Avalokiteśvara）勢至（Mahāsthāmaprāpta），是他們的殊勝朋友，諸上善人聚集在一處。四、遠離魔事。即使有天魔，都護持佛法，讓修行人迅速成就。
【English Translation】 English version: Master Xian, passed away on the eighth day of the fourth month in the second year of the Zhenguan era (628 AD). Those who heard the news and rushed to the scene saw a manifested Buddha (a transformation body of the Buddha) dwelling in the sky, with heavenly flowers scattering downwards. Monk Rui, of the Jin Dynasty, was a native of Jizhou. He participated in the Lotus Society of Mount Lu. In the sixteenth year of the Yuanjia era of the Song Dynasty (439 AD), he passed away with his palms together in prayer. The crowd saw a golden lotus flower appear in front of Monk Rui's bed, vanishing in an instant. Five-colored fragrant smoke emanated from his room. Grandfather Taigong, the Lotus Grandfather Taigong of the Great Ming Dynasty, was a native of Yue. He recited the Buddha's name day and night without ceasing. After his death, a lotus flower suddenly grew on his coffin. Relatives and neighbors were amazed, and therefore called him Lotus Grandfather Taigong. Tao Shi, This event occurred in the twenty-third year of the Wanli era of the Great Ming Dynasty (1595 AD). Chapter on the Superior Fruits of Rebirth, The Larger Sutra of Immeasurable Life states: The Buddha said, 'The gods and people of countless worlds who are reborn in the Buddha-land of Amitabha (Amitabha Buddha) are all born by transformation in lotus flowers in the Seven Treasure Pond. They grow naturally, and do not need to be nourished by milk. They all eat natural food. Their appearance and form are upright and beautiful, truly incomparable to worldly people, and also incomparable to gods. They all receive a pure, empty, and natural body, and immeasurable lifespan.' Ten Easy Practices in Pure Land (see 'A Guide to Pure Land'): 1. Always able to see the Buddha; 2. Always hear the Dharma sound; 3. Assembly of sages and virtuous beings; 4. Away from demonic affairs; 5. Not subject to reincarnation; 6. Eternally free from evil paths; 7. Superior conditions aiding the path; 8. Immeasurable lifespan; 9. Enter the group of those assured of enlightenment; 10. One lifetime to fulfill practice. Textual Research, Ten Easy Practices in Pure Land, Ciyun said: It is difficult to attain the Way in the five turbidities, but it is easy to cultivate in the Pure Land. Now, the Ten Easy Practices in Pure Land are selected and shown. ○ 'A Guide to Pure Land': 1. Always able to see the Buddha. Since Amitabha Buddha (Amitabha Buddha) attained enlightenment, ten great kalpas have passed, and he remains permanently without extinction. 2. Always hear the Dharma sound. The Buddha and Bodhisattvas, trees, forests, water, and birds constantly proclaim the Dharma. 3. Assembly of sages and virtuous beings. Avalokiteśvara (Avalokiteśvara) and Mahāsthāmaprāpta (Mahāsthāmaprāpta) are their excellent friends, and all the superior virtuous people gather in one place. 4. Away from demonic affairs. Even if there are heavenly demons, they all protect the Buddha Dharma, allowing practitioners to quickly achieve success.
就故。五。不受輪迴。蓮華化生。無復輪轉生死苦趣故。六。永離惡道。彼佛國土。無三惡道。名字尚不聞故。七。勝緣助道。瓊樓玉殿。珍衣美饌。皆為助道之資具故。八。壽命無量。眾生壽量。與佛齊等。人天凡夫盡其智力莫知其數故。九。入正定聚。眾生生者。皆是阿鞞䟦致。無退轉故。十。一生行滿。常隨佛學。一生當得無上菩提故。
生凈土三十種益(見教乘法數)一往生佛土二得大法樂三親近諸佛四游十方供佛五親聞佛說六(福慧資糧速得圓滿)七速證菩提八(諸天人等同會一處)九無退轉十無量行愿增進十一珍禽說法十二風樹樂音十三水演苦空十四樂奏妙音十五四十八愿十六真金色身十七形無醜陋十八具足六通十九常住定聚二十無諸不善二十一壽命長遠二十二衣食自然二十三唯受眾樂二十四三十二相二十五實無女人二十六無有小乘二十七離於八難二十八得三法忍二十九身常有光三十得那羅延力
考證
往生佛土
大阿彌陀經云。我作佛時。凡生我剎。欲往他方設化眾生。修菩薩行。供養諸佛。即自在往生。
十方供佛
大阿彌陀經云。佛言。阿彌陀佛剎中諸菩薩。承佛威神。遍至十方無量世界。供養諸佛。隨心所欲。華香伎樂。衣蓋𣄛幡。無數供養之具。自然化
【現代漢語翻譯】 就因為這個緣故：五、不受輪迴。蓮華化生，不再有輪轉生死的痛苦。六、永遠脫離惡道。在阿彌陀佛的國土裡，沒有三惡道（地獄、餓鬼、畜生），甚至連名字都聽不到。七、殊勝的因緣幫助修行。精美的樓閣宮殿，珍貴的衣服美食，都是幫助修行的資糧。八、壽命無量。眾生的壽命，與佛相等，人天凡夫用盡智慧也無法知曉其數量。九、進入正定之聚。往生的眾生，都是阿鞞跋致（不退轉），不會退轉。十、一生修行圓滿。常隨佛學習，一生就能證得無上菩提（最高的覺悟）。
往生凈土的三十種利益（見教乘法數）：一、往生佛土。二、獲得大法之樂。三、親近諸佛。四、遊歷十方供養諸佛。五、親自聽聞佛說法。六、（福慧資糧迅速圓滿）。七、迅速證得菩提。八、（諸天人等同聚一處）。九、不會退轉。十、無量行愿增進。十一、珍禽說法。十二、風吹樹木發出悅耳的聲音。十三、流水演說苦空之理。十四、演奏美妙的音樂。十五、四十八愿。十六、真金色身。十七、相貌沒有醜陋。十八、具足六神通。十九、常住在正定之聚。二十、沒有各種不善。二十一、壽命長遠。二十二、衣食自然。二十三、只享受各種快樂。二十四、具足三十二相。二十五、實際上沒有女人。二十六、沒有小乘（聲聞、緣覺）。二十七、脫離八難。二十八、獲得三法忍。二十九、身上常有光明。三十、得到那羅延力（金剛力）。
考證
往生佛土
《大阿彌陀經》說：『我成佛時，凡是往生到我的剎土的眾生，想要到其他地方去教化眾生，修菩薩行，供養諸佛，就能自在地前往。』
十方供佛
《大阿彌陀經》說：佛說：『阿彌陀佛剎土中的諸位菩薩，憑藉佛的威神之力，遍至十方無量世界，供養諸佛，隨心所欲，用鮮花、香、伎樂、衣蓋、寶幡等無數供養之物，自然化現。』
【English Translation】 Therefore: Five, not subject to reincarnation. Born from lotus flowers, there is no more suffering from the cycle of birth and death. Six, forever free from evil paths. In the Buddha Amitabha's (name of a Buddha) land, there are no three evil paths (hell, hungry ghosts, animals); even their names are not heard. Seven, excellent conditions aid practice. Exquisite pavilions and jade palaces, precious clothes and delicious food, are all resources to aid practice. Eight, immeasurable lifespan. The lifespan of sentient beings is equal to that of the Buddha; ordinary humans and gods cannot know its number even with all their wisdom. Nine, enter the assembly of the rightly established. Those who are born there are all Avaivartika (non-retrogression), and will not regress. Ten, complete practice in one lifetime. Constantly learning from the Buddha, one will attain Anuttara-Samyak-Sambodhi (supreme enlightenment) in one lifetime.
Thirty benefits of being born in the Pure Land (see Teachings and Dharma Numbers): One, being born in the Buddha-land. Two, obtaining the joy of the Great Dharma. Three, being close to all Buddhas. Four, traveling in the ten directions to make offerings to all Buddhas. Five, personally hearing the Buddha preach the Dharma. Six, (meritorious and wisdom resources are quickly perfected). Seven, quickly attaining Bodhi (enlightenment). Eight, (all gods and humans gather in one place). Nine, no retrogression. Ten, immeasurable vows and practices increase. Eleven, precious birds preach the Dharma. Twelve, the wind blowing through the trees makes pleasant sounds. Thirteen, the flowing water expounds the principle of suffering and emptiness. Fourteen, playing wonderful music. Fifteen, the Forty-Eight Vows. Sixteen, a body of true golden color. Seventeen, no ugly appearance. Eighteen, possessing the six supernormal powers. Nineteen, constantly dwelling in the assembly of the rightly established. Twenty, without any unwholesome qualities. Twenty-one, long lifespan. Twenty-two, clothing and food come naturally. Twenty-three, only enjoying all kinds of happiness. Twenty-four, possessing the thirty-two marks of a great man. Twenty-five, in reality, there are no women. Twenty-six, there is no Hinayana (Small Vehicle). Twenty-seven, free from the eight difficulties. Twenty-eight, obtaining the three kinds of forbearance of the Dharma. Twenty-nine, the body always has light. Thirty, obtaining Narayana (Vajra) power.
Textual Research
Being Born in the Buddha-land
The Larger Sutra of Immeasurable Life says: 'When I become a Buddha, all beings born in my land who wish to go to other places to teach sentient beings, cultivate the Bodhisattva path, and make offerings to all Buddhas, can freely go there.'
Making Offerings to the Buddhas in the Ten Directions
The Larger Sutra of Immeasurable Life says: The Buddha said: 'The Bodhisattvas in the land of Amitabha Buddha (name of a Buddha), relying on the Buddha's majestic power, travel to countless worlds in the ten directions, making offerings to all Buddhas, according to their wishes, with flowers, incense, music, clothing, canopies, jeweled banners, and countless other offerings that naturally manifest.'
現在前。輒以奉佛。聽受經法。喜悅無量。既供養已。忽然輕舉。還至本剎。猶為未食之前。
親聞佛說
無量壽佛經云。見諸佛所出音聲。皆演妙法。與十二部經合。
福慧資糧
龍舒凈土文曰。人不可不兼修福慧。種種利物。皆行方便。作一切善。戒一切惡。所謂修福也。知因果。識罪福。觀釋氏書。內明性理。觀儒家書。外明世道。所謂修慧也。修福得富貴。修慧得明瞭。二者皆不修。愚癡而窮困。故偈云。修福不修慧。像身掛瓔珞。修慧不修福。羅漢應供薄。必不得已。寧使慧勝於福。則知罪福而戒慎。故無墜墮。若福勝於慧。則因受福而作惡。故有墜墮。偈云。兼修福與慧。又復念彌陀。九品蓮華里。第一更何疑。
諸天人等同會一處
大阿彌陀經云。佛言阿彌佛剎中。皆諸菩薩聲聞諸上善人。皆洞視徹聽。遙相瞻見。遙相聞語聲。皆求善道者。其面目皆端正凈好。無有醜陋。其材性皆智慧勇犍。無復庸愚。其所欲言。皆預相知意。心所存念。無非道德。形於言說。無非正事。皆相愛敬。無或憎嫉。皆相順序。無或差池。動合禮義。穆若弟兄。言語誠實。轉相教令。欽悅承受。不相違戾。神氣和靜。體力輕清。世人如此。諸天可知矣。
無退轉
十疑論
【現代漢語翻譯】 現代漢語譯本 當時，（有人）立刻用（供養的物品）來供奉佛，聽聞接受經法，心中充滿喜悅。供養完畢后，忽然身體輕盈地飛起，返回到原來的地方，時間還不到吃午飯的時候。
親聞佛說
《無量壽佛經》中說：『（在極樂世界）所聽到的諸佛發出的聲音，都在宣講微妙的佛法，與十二部經相合。』（十二部經：佛教經典的不同分類方式）
福慧資糧
龍舒凈土文中說：『人不可以不兼修福慧。』種種利益眾生的行為，都是行方便。做一切善事，戒除一切惡行，這就是所謂的修福。瞭解因果，明白罪福，閱讀佛家的書籍，從內在明白本性與義理；閱讀儒家的書籍，從外在明白處世之道，這就是所謂的修慧。修福可以得到富貴，修慧可以得到明瞭。如果兩者都不修，就會愚癡而貧困。所以偈語說：『修福不修慧，像身掛瓔珞（瓔珞：裝飾品）。修慧不修福，羅漢應供薄。』如果必須有所偏重，寧可讓慧勝過福，這樣才能知曉罪福而謹慎，所以不會墮落。如果福勝過慧，就會因為享受福報而作惡，所以會有墮落的危險。』偈語說：『兼修福與慧，又復念彌陀（彌陀：阿彌陀佛的簡稱）。九品蓮華里，第一更何疑？』
諸天人等同會一處
《大阿彌陀經》中說：『佛說阿彌陀佛的剎土中，都是菩薩、聲聞（聲聞：聽聞佛陀教誨而得道的修行者）等上善之人。他們都能明察遠見，聽覺敏銳，遙遠地互相看見，遙遠地互相聽到說話的聲音，都是追求善道的人。他們的面容都端正美好，沒有醜陋之人。他們的資質都智慧勇敢，沒有庸碌愚笨之人。他們想要說什麼，都能預先知道對方的心意。心中所想的，沒有不是道德的。表達在言語上的，沒有不是正當的事情。他們都互相愛敬，沒有憎恨嫉妒。他們都互相順從，沒有差錯違背。一舉一動都符合禮義，和睦如同兄弟。言語誠實，互相教導，恭敬喜悅地接受，不互相違背。神態平和安靜，身體輕盈清爽。世間的人如果能像這樣，諸天的情況就可以知道了。』
無退轉
《十疑論》
【English Translation】 English version At that time, (someone) immediately used (the offerings) to make offerings to the Buddha, listened to and received the teachings of the scriptures, and their hearts were filled with joy. After the offerings were completed, suddenly their bodies lightly rose up and returned to their original place, and it was still before lunchtime.
Personally Heard the Buddha's Teachings
The Infinite Life Sutra says: 'The sounds emitted from all the Buddhas (in the Land of Ultimate Bliss) all proclaim the wonderful Dharma, which is in accordance with the twelve divisions of the scriptures.' (Twelve Divisions of Scriptures: different classifications of Buddhist scriptures)
Merit and Wisdom as Provisions
The Longshu Pure Land Essay says: 'People must cultivate both merit and wisdom.' All kinds of actions that benefit beings are expedient means. Doing all good deeds and abstaining from all evil deeds is what is called cultivating merit. Understanding cause and effect, knowing sin and blessing, reading Buddhist books to understand one's nature and principles internally, and reading Confucian books to understand the ways of the world externally is what is called cultivating wisdom. Cultivating merit leads to wealth and nobility, and cultivating wisdom leads to clarity. If neither is cultivated, one will be foolish and impoverished. Therefore, a verse says: 'Cultivating merit without cultivating wisdom is like an elephant adorned with jewels. Cultivating wisdom without cultivating merit is like an Arhat (Arhat: one who has attained enlightenment through listening to the Buddha's teachings) with meager offerings.' If a choice must be made, it is better to let wisdom surpass merit, so that one can know sin and blessing and be cautious, and thus will not fall. If merit surpasses wisdom, one will do evil because of enjoying blessings, and thus there is a danger of falling.' A verse says: 'Cultivate both merit and wisdom, and also recite Amitabha's (Amitabha: short for Amitabha Buddha) name. In the nine grades of lotus flowers, what further doubt is there of attaining the highest grade?'
All Devas and Humans Gather in One Place
The Larger Sutra of Immeasurable Life says: 'The Buddha said that in Amitabha Buddha's land, all are Bodhisattvas, Sravakas (Sravakas: practitioners who attain enlightenment by hearing the Buddha's teachings), and other supremely virtuous people. They all have clear vision and sharp hearing, seeing each other from afar and hearing each other's voices from afar, and they are all seekers of the path of goodness. Their faces are all upright and beautiful, and there are no ugly people. Their qualities are all wise and courageous, and there are no mediocre or foolish people. They know in advance what others want to say. What they think in their hearts is nothing but morality. What they express in words is nothing but righteous matters. They all love and respect each other, and there is no hatred or jealousy. They all obey each other, and there are no mistakes or deviations. Every action is in accordance with propriety, and they are harmonious like brothers. Their words are sincere, and they teach each other, respectfully and joyfully accepting without contradicting each other. Their spirits are peaceful and quiet, and their bodies are light and pure. If people in the world could be like this, the situation of the devas (devas: heavenly beings) can be known.'
Non-retrogression
Treatise on the Ten Doubts about Pure Land
云。有五因緣。能令不退。一者。阿彌陀佛大悲願力攝持。故不退。二者。佛光常照菩提心常增長。故不退。三者。水鳥樹林。風聲樂響。皆說苦空。聞者常起唸佛念法念僧之心。故不退。四者。彼國純諸菩薩以為良友。無惡緣境外無鬼神邪魔。內無三毒等。煩惱畢竟不起。故不退。五者。但生彼國。則壽命永劫。與菩薩佛等。故不退也。又古人云。不願生凈土則已。愿生則無不生不生。則已生則定不退轉。
珍禽說法
無量壽佛經云。如意珠王。涌出金色微妙光明。其光化為百寶色鳥。和鳴哀雅。常贊唸佛念法念僧。
風樹樂音
大阿彌陀經云。阿彌陀佛剎中。自然微風徐動。吹諸寶樹。或作音樂。或作法音。吹諸寶華成異香。散諸菩薩聲聞大眾之上○佛言世間有萬種音樂。不如諸天一音之美百千萬倍。諸天萬種音樂。不如阿彌陀佛剎中。諸七寶樹一音之美百千萬倍。
水演苦空
無量壽佛經云。摩尼水流注花間。尋樹上下。其聲微妙。演說苦空無常無我之音。
四十八愿
文長難以盡述。當於大阿彌陀經考之。
真金色身形無醜陋
大阿彌陀經云。我作佛時。我剎中人。雖有諸天與眾人之異。而其形容皆一類金色。面目端正凈好。無復丑異。
{ "translations": [ "現代漢語譯本：", "云：有五種因緣，能夠使人不退轉。（不退轉：指修行達到一定程度后，不會再退回到較低的境界）", "第一，阿彌陀佛（Amitabha）的大悲願力攝持，所以不退轉。", "第二，佛光常照，菩提心（Bodhi mind，覺悟之心）常增長，所以不退轉。", "第三，水鳥樹林，風聲樂響，都在宣說苦、空（suffering and emptiness），聽聞者常常生起唸佛、念法、念僧（Buddha, Dharma, Sangha）之心，所以不退轉。", "第四，那個國度純粹是諸菩薩（Bodhisattvas）作為良友，沒有惡緣外境，沒有鬼神邪魔，內在沒有貪嗔癡（three poisons）等煩惱，畢竟不起，所以不退轉。", "第五，只要生到那個國度，壽命就永遠長久，與菩薩佛相等，所以不退轉。", "又有古人說，如果不願往生凈土（Pure Land）就算了，如果愿往生，就沒有不往生的。不往生就算了，往生就必定不退轉。", "", "珍禽說法", "", "《無量壽佛經》（Larger Sutra of Immeasurable Life）說，如意珠王（wish-fulfilling jewel king）涌出金色微妙光明，光明化為百寶色鳥，和鳴哀雅，常常讚歎唸佛、念法、念僧。", "", "風樹樂音", "", "《大阿彌陀經》（Larger Sutra of Immeasurable Life）說，阿彌陀佛剎土（Amitabha's Buddha-field）中，自然微風徐徐吹動，吹拂各種寶樹，或者作成音樂，或者作成法音，吹拂各種寶華，成為奇異的香氣，散在諸菩薩、聲聞（Śrāvaka）大眾之上。佛說，世間有萬種音樂，不如諸天（Devas）一種音樂的美好百千萬倍。諸天萬種音樂，不如阿彌陀佛剎土中各種七寶樹一種音樂的美好百千萬倍。", "", "水演苦空", "", "《無量壽佛經》（Larger Sutra of Immeasurable Life）說，摩尼寶珠（Mani jewel）般的水流，流注在花間，沿著樹上下流動，那聲音微妙，演說苦、空、無常、無我（suffering, emptiness, impermanence, non-self）之音。", "", "四十八愿", "", "文長難以盡述，應當在大阿彌陀經中考察。", "", "真金色身形無醜陋", "", "《大阿彌陀經》（Larger Sutra of Immeasurable Life）說，我成佛時，我的剎土中的人，雖然有諸天與眾人之異，而他們的形容都一類金色，面目端正凈好，沒有醜陋。", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", 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具足六通
初門曰。一天眼通。見六道眾生死此生彼。及見世間種種形色。二天耳通。能聞六道眾生語言。及世間種種音聲。三知佗心通。能知六道眾生心及教法。種種所緣念事。四宿命通。知自過去一世二世百千萬世。乃至八萬大劫宿命。及所作之事。五身如意通。有二種。一者飛行速到。山障無礙。二能轉變自身他身。及世間所有。隨意自在。六漏盡通。能發見思真智。則三漏永盡。
常住定聚
妙宗鈔云。此土博地凡夫屬邪定聚。發心修行。未得不退者。屬不定聚。已得不退者。屬正定聚。若生安養。不論高下。五逆罪人臨終十念。得往生者。亦得不退。故云皆正定聚。
無諸不善
大阿彌陀經云。我作佛時。我剎中人皆不聞不善之名。況有其實。又云。我作佛時。我剎中人。盡無淫泆嗔怒愚癡之心。
壽命長遠
大阿彌陀經云。佛言。悉令十方無央數世界諸天人民。皆作緣覺聲聞。共坐禪一心。合其智慧為一智慧。以計數彼剎中諸菩薩聲聞。及諸天世人壽命。幾千億萬劫。無有能知者。彼佛壽命。浩渺無窮。誰能信知。惟佛知耳。
衣食自然
大阿彌陀經云。我作佛時。我剎中人慾食時。七寶缽中百味飲食。化現在前。所欲衣服。隨念即至。不
假裁縫搗染浣濯。
三十二相
初門曰。如來現此相。使見者愛敬。知有勝德可崇耳。一。足下安平如奩底。二。足下千輻輪相。三。手足指長勝餘人。四。手足柔軟。勝餘身份。五。手足指合縵網勝餘人。六。足跟具足滿好。七。足趺高好。根相稱。八。如伊尼延鹿王腨纖好。九。立。手摩膝。十。陰藏相如馬蝗。十一。身縱廣等。十二。一一毛孔生青色柔軟。十三。毛上向。青色柔軟右旋。十四。金色光。其相微妙。十五。身光面光各一丈。十六。面板薄細滑。不受塵水。不停蚊蚋。十七。兩足下兩手兩肩項中七處滿。十八兩腋下滿。十九。身上如師子二十。身端直。二十一。肩圓好。二十二。四十齒俱足。二十三。齒白凈。齊密而根深。二十四。身最白而大。二十五。頰車如師子。二十六。咽中津液。得味中上味。二十七。舌大薄。覆面至髮際。二十八。梵音深遠。如迦陵頻伽聲。二十九。眼色如金精。三十。眼𥇒如牛王。三十一。眉間白毛相如兜羅綿。三十二。頂肉髻成。
實無女人
大阿彌陀經云。第二愿。我作佛時。我剎中無婦女。又云。我作佛時。十方無央數世界。有女人聞我名號。喜悅信樂。發菩提心。厭惡女身。壽終之後。其身不復為女。由此觀之。往生者豈復有女人乎
【現代漢語翻譯】 現代漢語譯本：虛假的裁縫進行染色和洗滌。
三十二相（Thirty-two Marks of a Great Man）
初門說：『如來顯現這些相，使見到的人愛慕和尊敬，知道他有殊勝的德行值得崇敬。』 一、腳底平穩，像盒子底一樣。 二、腳底有一千輻輪相。 三、手指和腳趾比其他人長。 四、手和腳柔軟，勝過身體的其他部分。 五、手指和腳趾之間有縵網相，勝過其他人。 六、腳後跟圓滿美好。 七、腳背高而美好，與腳的根部相稱。 八、像伊尼延鹿王一樣，小腿纖細美好。 九、站立時，手能觸及膝蓋。 十、陰藏相像馬蝗一樣。 十一、身體縱向和橫向的長度相等。 十二、每一個毛孔都長出青色柔軟的毛髮。 十三、毛髮向上生長，呈青色，柔軟並向右旋轉。 十四、身體發出金色的光芒，其相微妙。 十五、身體的光芒和麵部的光芒各有一丈。 十六、面板薄而細滑，不沾染塵土和水，不會停留蚊子和飛蛾。 十七、兩腳底、兩手、兩肩和脖子七個地方都飽滿。 十八、兩個腋下飽滿。 十九、身體像獅子一樣。 二十、身體端正挺直。 二十一、肩膀圓潤美好。 二十二、四十顆牙齒全部具備。 二十三、牙齒潔白乾凈，整齊緊密，牙根深固。 二十四、身體非常潔白而高大。 二十五、面頰像獅子一樣。 二十六、喉嚨中的津液，能品嚐到味道中的上品美味。 二十七、舌頭又大又薄，可以覆蓋面部直至髮際。 二十八、聲音像梵音一樣深遠，如同迦陵頻伽鳥的聲音。 二十九、眼睛的顏色像金精一樣。 三十、眼睫毛像牛王一樣。 三十一、眉毛之間的白毛相，像兜羅綿一樣。 三十二、頭頂上有肉髻。
實際上沒有女人
《大阿彌陀經》說：『第二愿，我成佛時，我的佛國中沒有婦女。』又說：『我成佛時，十方無數世界，有女人聽到我的名號，歡喜信樂，發起菩提心，厭惡女身，壽命終結之後，她的身體不再是女身。』由此看來，往生到極樂世界的人難道還會有女人嗎？
【English Translation】 English version: The false tailor dyes and washes.
The Thirty-two Marks (of a Great Man)
The Initial Gate says: 'The Tathagata manifests these marks so that those who see them will love and respect him, knowing that he has superior virtues worthy of reverence.' 1. His feet are level and even, like the bottom of a box. 2. His feet have the mark of a thousand-spoked wheel. 3. His fingers and toes are longer than those of other people. 4. His hands and feet are soft, surpassing other parts of the body. 5. His fingers and toes are connected by a web-like membrane, surpassing other people. 6. His heels are complete and beautiful. 7. The instep of his feet is high and beautiful, corresponding to the base of his feet. 8. Like the Iniyani deer king, his calves are slender and beautiful. 9. When standing, his hands can touch his knees. 10. His male organ is concealed like that of a horse. 11. His height and breadth are equal. 12. Each pore grows a blue, soft hair. 13. The hairs grow upwards, are blue, soft, and curl to the right. 14. His body emits golden light, and his marks are subtle. 15. The light from his body and face each extend one 'zhang' (丈, a unit of length). 16. His skin is thin, fine, and smooth, not touched by dust or water, and does not attract mosquitoes or gnats. 17. The seven places—the soles of his feet, his hands, his shoulders, and the back of his neck—are full. 18. His armpits are full. 19. His body is like a lion's. 20. His body is upright and straight. 21. His shoulders are round and beautiful. 22. He has forty teeth. 23. His teeth are white, clean, even, close together, and have deep roots. 24. His body is very white and large. 25. His cheeks are like a lion's. 26. The saliva in his throat allows him to taste the finest flavors. 27. His tongue is large and thin, and can cover his face up to his hairline. 28. His voice is deep and far-reaching, like the sound of the Kalavinka bird. 29. The color of his eyes is like gold essence. 30. His eyelashes are like those of a bull king. 31. The white hair between his eyebrows is like 'tula' cotton (兜羅綿). 32. There is a fleshy protuberance on the crown of his head.
In reality, there are no women.
The Larger Sutra of Immeasurable Life says: 'The second vow: When I attain Buddhahood, there will be no women in my Buddha-land.' It also says: 'When I attain Buddhahood, in the countless worlds of the ten directions, if women hear my name, rejoice, believe, and take delight in it, generate the Bodhi mind, and detest the female body, after the end of their lives, they will no longer be reborn as women.' From this perspective, could there still be women among those who are reborn in the Pure Land?
。
離於八難
佛祖統紀要略曰。八難者。以惡逆故。墮地獄。以慳貪故。墮餓鬼趣。愚癡故。墮畜生趣。頑嚚故。生北俱蘆洲。憍慢故。生在佛前。懶惰故。生在佛后。謗法故。盲聾瘖啞。闡提故。世智聰明。難處雖多。八者為最。
得三法忍
大阿彌陀經曰。彼剎世人。見道場寶樹。高一千六百由旬。一切眾寶。自然合成。華果敷榮。作無量百千殊麗之色。彼剎諸天人世人。見此樹者。得三法忍。一者音響忍。二者柔順忍。三者無生法忍。
得那羅延力
大阿彌陀經曰。第三十□愿。我作佛時。我剎中菩薩。得金剛那羅延力○那羅延。此云堅固。
阿彌陀經曰。彼土何故名為極樂。其土眾生。無有眾苦。但受諸樂。故名極樂。
生凈土二十四種樂事(見教乘法數)一欄楯遮防二寶網羅空三樹蔭通衢四七寶浴池五八水澄清六下見金沙七階際光明八樓臺凌空九四蓮華香十黃金為地十一八音常奏十二晝夜雨華十三清晨䇿勵十四嚴持妙華十五供養他方十六經行本國十七眾鳥和鳴十八六時聞法十九存念三寶二十無三惡道二十一有佛變化二十二樹搖羅網二十三千國同聲二十四聲聞發心
考證
欄楯遮防
鈔云。此土欄楯。一防物損。二示美觀。彼土雖牛
【現代漢語翻譯】 現代漢語譯本
離於八難
《佛祖統紀要略》說：『八難』是指因為作惡違逆，墮入地獄；因為慳吝貪婪，墮入餓鬼道；因為愚癡，墮入畜生道；因為頑固不化，生於北俱蘆洲（Uttarakuru，四大部洲之一，以享樂為主）；因為驕慢，生在佛出世之前或之後；因為懶惰，生在佛法衰微之時；因為誹謗佛法，導致盲聾瘖啞；因為斷善根的闡提（Icchantika，不信因果之人），卻擁有世俗的聰明。苦難之處雖然很多，但這八種最為嚴重。 得三法忍
《大阿彌陀經》說：『那個佛剎（Buddhakṣetra，佛所居住的國土）的世界裡的人們，見到道場（Bodhimanda，證悟之地）的寶樹，高達一千六百由旬（Yojana，古印度長度單位），完全由各種珍寶自然合成，花朵和果實繁茂榮盛，呈現出無數種美麗奇特的色彩。那個佛剎的諸天、人和世人，見到這棵樹的人，都能得到三種法忍（Dharma-kṣānti，對佛法的忍可）：一是音響忍（接受佛法之音），二是柔順忍（心柔順於法），三是無生法忍（悟證諸法不生不滅的真理）。』 得那羅延力
《大阿彌陀經》說：『第三十□愿，我成佛時，我的佛剎中的菩薩，都能得到金剛那羅延力（Nārāyaṇa-bala，堅固的力量）。』那羅延，翻譯成這裡的意思是堅固。 《阿彌陀經》說：『那個國土為什麼叫做極樂（Sukhāvatī）呢？因為那個國土的眾生，沒有各種痛苦，只有各種快樂，所以叫做極樂。』 生凈土二十四種樂事（見《教乘法數》）一欄楯（Laṅghana，欄桿）遮防二寶網羅空三樹蔭通衢四七寶浴池五八水澄清六下見金沙七階際光明八樓臺凌空九四蓮華香十黃金為地十一八音常奏十二晝夜雨華十三清晨䇿勵十四嚴持妙華十五供養他方十六經行本國十七眾鳥和鳴十八六時聞法十九存念三寶二十無三惡道二十一有佛變化二十二樹搖羅網二十三千國同聲二十四聲聞發心 考證
欄楯遮防
鈔文說：『此土的欄楯，一是防止物品損壞，二是顯示美觀。彼土雖然……』
【English Translation】 English version
Separation from the Eight Difficulties
The Essentials of the Comprehensive Record of the Buddha's Lineage states: 'The Eight Difficulties' refer to: falling into hell due to evil and rebellious actions; falling into the realm of hungry ghosts due to stinginess and greed; falling into the realm of animals due to ignorance; being born in Uttarakuru (one of the four great continents, primarily focused on enjoyment) due to stubbornness; being born before or after the Buddha's appearance due to arrogance; being born during the decline of the Buddha's teachings due to laziness; being blind, deaf, and mute due to slandering the Dharma; and being worldly wise but lacking roots of goodness as an Icchantika (one who denies cause and effect). Although there are many difficult situations, these eight are the most severe. Attaining the Three Kinds of Forbearance
The Larger Sukhāvatīvyūha Sūtra states: 'The people in that Buddha-land see the jeweled tree in the Bodhimanda, which is sixteen hundred yojanas (ancient Indian unit of length) tall, naturally formed from all kinds of treasures, with flowers and fruits flourishing and displaying countless beautiful and extraordinary colors. Those gods, humans, and people in that Buddha-land who see this tree will attain three kinds of Dharma-kṣānti (acceptance of the Dharma): first, the Sound-Forbearance (acceptance of the sound of the Dharma); second, the Gentle-Forbearance (a mind gentle and compliant with the Dharma); and third, the Non-origination Dharma-Forbearance (realizing the truth that all dharmas neither arise nor cease).' Obtaining Nārāyaṇa-bala
The Larger Sukhāvatīvyūha Sūtra states: 'The thirtieth □ vow: When I become a Buddha, the Bodhisattvas in my Buddha-land will all obtain the Vajra Nārāyaṇa-bala (firm strength).' Nārāyaṇa, translated here, means firm. The Amitābha Sūtra states: 'Why is that land called Sukhāvatī (Land of Utmost Bliss)? Because the beings in that land have no suffering, only all kinds of happiness, therefore it is called Sukhāvatī.' Twenty-four Joys of Being Born in the Pure Land (see 'Dharma Numbers in the Teachings') 1. Railings (Laṅghana, fence) for protection 2. Jeweled nets covering the sky 3. Tree shade on thoroughfares 4. Seven-jeweled bathing ponds 5. Eight waters clear 6. Golden sands below 7. Luminous steps 8. Pavilions in the sky 9. Fragrance of four kinds of lotuses 10. Golden ground 11. Eight tones constantly playing 12. Flowers raining day and night 13. Encouragement in the early morning 14. Solemnly holding wonderful flowers 15. Offerings to other directions 16. Walking in one's own country 17. Birds singing harmoniously 18. Hearing the Dharma at six times 19. Remembering the Three Jewels 20. No three evil paths 21. Transformations of the Buddha 22. Trees swaying jeweled nets 23. A thousand countries with one voice 24. Śrāvakas (listeners) generating the aspiration for enlightenment Textual Research
Railings for Protection
The commentary says: 'The railings in this land are, first, to prevent damage to objects, and second, to display beauty. Although the other land...'
羊絕牧。玩好無心。而萬行功德之所莊嚴。任運成就也。
寶網羅空
大阿彌陀經曰。佛言阿彌陀佛剎中。有無量寶網彌覆其剎。皆以金銀真珠。百千雜寶。奇妙珍異。莊嚴校飾。周匝四面。垂以寶網。光色晃曜。盡極嚴麗。又有自然德風徐動。吹諸寶網。及諸寶樹。演發無量微妙法音。流佈萬種清雅德香。其有聞者。塵勞垢惡。自然不生。風觸其身皆得快樂。
七寶浴池
大阿彌陀經曰。佛言阿彌陀佛剎中。諸菩薩聲聞諸上善人。若七寶池中澡雪形體。意欲令水沒足。水即沒足。欲令至腰。水即至腰。欲令至腋。至頸。水亦如是。淋灌其身。悉如其意。調和冷暖。無不順適。開神悅體。滌盪情慮。清明澄潔。瑩若無形。各出浴已。各坐於一蓮華之上。各往進修。有在地。有在虛空。講經誦經說經聽經。各隨其質而有所得。未得四果者。因得四果未得不退轉地菩薩。得不退轉是水不但以可浴為功。又能利益於既浴之後也。
八水澄清
鈔云。八功德者。一澄凈。謂澄渟潔凈。離污濁故。二清冷。謂清湛涼冷。無煩熱故。三甘美。謂甘旨美妙。具至味故。四輕軟。謂輕揚柔軟。可上下故。五潤澤。謂津潤滑澤。不枯澀故。六安和。謂安靜和緩。絕迅泛故。七除飢渴。謂水僅止渴。
【現代漢語翻譯】 羊絕牧：如同羊群不再需要牧羊人看管，比喻修行者已達到無為而為的境界。 玩好無心：對於世間的享樂和美好事物，內心不再執著。 而萬行功德之所莊嚴，任運成就也：各種修行和功德自然而然地成就，莊嚴著（修行者或凈土）。
寶網羅空：
大阿彌陀經曰：佛言阿彌陀佛剎中，有無量寶網彌覆其剎（剎：佛土），皆以金銀真珠，百千雜寶，奇妙珍異，莊嚴校飾，周匝四面，垂以寶網，光色晃曜，盡極嚴麗。又有自然德風徐動，吹諸寶網，及諸寶樹，演發無量微妙法音，流佈萬種清雅德香。其有聞者，塵勞垢惡，自然不生。風觸其身皆得快樂： 《大阿彌陀經》說：佛說在阿彌陀佛的佛土中，有無量珍寶織成的網覆蓋著整個佛土，這些網由金、銀、珍珠以及成百上千種其他珍寶構成，極其精妙和珍貴，用以莊嚴和裝飾佛土。這些寶網遍佈四面，光芒閃耀，極其華麗。還有自然的具有功德的風緩緩吹動，吹拂著這些寶網和珍寶樹，演奏出無量微妙的佛法之音，散佈著各種清雅的香氣。聽到這些聲音和香氣的人，心中的塵世煩惱和污垢自然不會產生。風吹拂他們的身體，都能感受到快樂。
七寶浴池：
大阿彌陀經曰：佛言阿彌陀佛剎中，諸菩薩聲聞諸上善人，若七寶池中澡雪形體，意欲令水沒足，水即沒足。欲令至腰，水即至腰。欲令至腋，至頸，水亦如是。淋灌其身，悉如其意，調和冷暖，無不順適。開神悅體，滌盪情慮，清明澄潔，瑩若無形。各出浴已，各坐於一蓮華之上，各往進修。有在地，有在虛空，講經誦經說經聽經，各隨其質而有所得。未得四果者，因得四果未得不退轉地菩薩，得不退轉是水不但以可浴為功，又能利益於既浴之後也： 《大阿彌陀經》說：佛說在阿彌陀佛的佛土中，菩薩、聲聞（聲聞：聽聞佛陀教誨而證悟的修行者）以及其他善良的人們，如果在七寶池中沐浴，想要水淹沒到腳，水就會淹沒到腳；想要水淹沒到腰，水就會淹沒到腰；想要水淹沒到腋下或脖頸，水也會照此而行。水淋浴他們的身體，完全如他們所愿，冷暖適宜，沒有不舒適的。這能使人精神煥發，身體愉悅，洗滌心中的煩惱，使人清明澄澈，如同無形一般。每個人沐浴完畢后，都坐在一朵蓮花之上，各自去修行。有的在地上，有的在空中，講經、誦經、說法、聽法，每個人根據自己的資質而有所得。沒有證得四果（四果：佛教中聲聞乘的四個修行果位）的人，因此證得四果；沒有證得不退轉地（不退轉地：菩薩修行中不會退轉的階段）的菩薩，證得不退轉地。因此，這水不僅可以用來沐浴，還能利益沐浴之後的人。
八水澄清：
鈔云：八功德者，一澄凈，謂澄渟潔凈，離污濁故。二清冷，謂清湛涼冷，無煩熱故。三甘美，謂甘旨美妙，具至味故。四輕軟，謂輕揚柔軟，可上下故。五潤澤，謂津潤滑澤，不枯澀故。六安和，謂安靜和緩，絕迅泛故。七除飢渴，謂水僅止渴： 註釋中說：八功德水具有以下八種功德：一是澄凈，指水清澈乾淨，沒有污濁。二是清冷，指水清澈涼爽，沒有煩熱。三是甘美，指水甘甜美味，具有極佳的滋味。四是輕軟，指水輕盈柔軟，可以上下流動。五是潤澤，指水滋潤光滑，不幹澀。六是安和，指水安靜平和，沒有迅猛的波濤。七是解除飢渴，指水僅僅能止渴。
【English Translation】 』Yang jue mu』: Like sheep no longer needing a shepherd, it's a metaphor for a practitioner reaching a state of effortless action. 』Wan hao wu xin』: The mind is no longer attached to worldly pleasures and beautiful things. 』Er wan xing gong de zhi suo zhuang yan, ren yun cheng jiu ye』: Various practices and merits are naturally accomplished, adorning (the practitioner or the Pure Land).
』Bao wang luo kong』:
The Great Amitabha Sutra says: The Buddha said, 'In the Buddha-land of Amitabha (Amitabha: The Buddha of Infinite Light), there are countless jeweled nets covering the land (Kṣetra: Buddha-land), all made of gold, silver, pearls, hundreds and thousands of various jewels, wonderfully exquisite and rare, adorning and embellishing it. These jeweled nets hang down on all four sides, their light shining brightly, extremely magnificent. Moreover, there are natural virtuous winds gently blowing, stirring the jeweled nets and jeweled trees, emanating immeasurable subtle Dharma sounds, spreading ten thousand kinds of pure and elegant fragrances. Those who hear these sounds and fragrances will naturally not generate worldly afflictions and defilements. The wind touching their bodies brings them joy.'
』Qi bao yu chi』:
The Great Amitabha Sutra says: The Buddha said, 'In the Buddha-land of Amitabha, if Bodhisattvas, Śrāvakas (Śrāvakas: Disciples who attain enlightenment by hearing the Buddha's teachings), and all virtuous beings bathe in the seven-jeweled ponds, if they wish the water to reach their feet, the water will reach their feet; if they wish it to reach their waist, the water will reach their waist; if they wish it to reach their armpits or neck, the water will do the same. The water showers their bodies entirely according to their wishes, harmoniously warm or cool, without any discomfort. This refreshes their spirits, delights their bodies, washes away their emotional afflictions, making them clear and pure, as if formless. After bathing, each sits upon a lotus flower and proceeds to cultivate. Some are on the ground, some are in the sky, lecturing on the sutras, reciting the sutras, explaining the sutras, and listening to the sutras, each gaining according to their capacity. Those who have not attained the Four Fruits (Four Fruits: The four stages of enlightenment in Theravada Buddhism) attain the Four Fruits; those who have not attained the stage of non-retrogression (Avivartana: The stage in a Bodhisattva's practice where they no longer regress) attain non-retrogression. Therefore, this water is not only beneficial for bathing but also benefits those who have already bathed.'
』Ba shui cheng qing』:
The commentary says: The eight qualities of water are: first, clarity, meaning the water is clear and pure, free from turbidity; second, coolness, meaning the water is clear, cool, and refreshing, free from heat; third, sweetness, meaning the water is sweet and delicious, possessing the finest taste; fourth, lightness and softness, meaning the water is light and soft, flowing up and down; fifth, smoothness and moisture, meaning the water is moist and smooth, not dry or rough; sixth, peace and harmony, meaning the water is calm and gentle, without swift currents; seventh, relief from hunger and thirst, meaning the water merely quenches thirst.
今兼療飢。有勝力故。八長養諸根。謂增長養育身心內外故。問甘美輕軟除饑長根。此方所無。則誠然矣。凡水悉皆清冷潤澤。何彼水以二者獨稱功德。答。此水雖亦清冷。逢日則炎。遇火則沸。彼縱劫火臨之。清冷自如。終不炎沸故。此水雖亦潤澤。日曬則干。火逼則涸。彼縱劫火臨之。潤澤自如。終不幹涸故。
樓臺凌空
鈔云。重屋曰樓。岑樓曰閣。大阿彌陀經云。我作佛時。我剎中自地以上。至於虛空。皆有宅宇宮殿樓閣。悉以無量雜寶。百千種香。而共合成。嚴飾奇妙。殊勝超絕。又云。是諸樓閣。有隨意高大。浮於空中若雲氣者。有不能隨意高大。止在地上者。以求道時。德有厚薄所致。
四蓮花香
疏云。大如車輪。言其形也。大小無定。不可局以人世常所御車而為限量。由其因地。唸佛功德勝劣。機感自致耳。微妙香潔。言其德也。詳見疏鈔。文長不述。是蓮華者。往詣之國。號曰蓮邦。同修之人。號曰蓮社。約禪誦之期。號曰蓮漏。定趨向之極。號曰蓮宗。重其事也。
八音常奏
大阿彌陀經云。四天王天。及諸天人。百千音樂以供養佛。清暢嘹喨。微妙明雅。一切音聲所不能及。觀經云。無量諸天作天伎樂。又有樂器懸處虛空。如天寶幢。不鼓自鳴。常奏
【現代漢語翻譯】 現代漢語譯本：現在還可以充飢，因為它有殊勝的力量。『八長養諸根』，是指增長養育身心內外。問：甘美、輕軟、解除飢餓、增長諸根，這些是此方世界所沒有的，確實如此。凡是水都清澈、寒冷、潤澤，為什麼彼國的水以清冷和潤澤這兩種功德而著稱？答：此方世界的水雖然也清澈寒冷，但遇到太陽就會變得炎熱，遇到火就會沸騰。而彼國的水即使遇到劫火，也能保持清澈寒冷，始終不會變得炎熱沸騰。此方世界的水雖然也潤澤，但被太陽曬就會乾涸，被火逼近就會枯竭。而彼國的水即使遇到劫火，也能保持潤澤，始終不會乾涸。
樓臺凌空
鈔文說：重疊的房屋叫做『樓』，高峻的樓叫做『閣』。《大阿彌陀經》說：『我成佛時，我的剎土中從地面以上，直到虛空，都有宅宇、宮殿、樓閣，全部用無量的各種珍寶和成百上千種香合成，莊嚴裝飾，奇妙殊勝，超絕無比。』又說：『這些樓閣，有的可以隨意高大，漂浮在空中像雲氣一樣；有的不能隨意高大，只能在地上。』這是因為求道時，功德有厚有薄所導致的。
四蓮花香
疏文說：大如車輪，是說蓮花的外形。大小沒有定數，不能侷限於人世間常有的車的大小來衡量。由其所處的因地，唸佛功德的殊勝與否，以及眾生的根機感應而自然形成的。微妙香潔，是說蓮花的功德。詳細內容參見疏鈔，文字較長，這裡不贅述。這蓮花，是往生之國的標誌，那個國度被稱為『蓮邦』；一同修行的人，被稱為『蓮社』；約定禪誦的期限，被稱為『蓮漏』；確定趨向的最終目標，被稱為『蓮宗』。這是爲了重視這件事。
八音常奏
《大阿彌陀經》說：『四天王天（catu-mahārāja-kāyika-deva），以及諸天人，用成百上千種音樂來供養佛，聲音清澈流暢，微妙明亮，一切音聲都無法與之相比。』《觀經》說：『無量諸天演奏天上的伎樂，還有樂器懸掛在虛空中，像天上的寶幢一樣，不用敲打就能自己發出聲音，經常演奏音樂。』
【English Translation】 English version: Now, it also serves to alleviate hunger because it possesses superior strength. 『Eightfold Nourishment of the Roots』 refers to the growth and nurturing of both the internal and external aspects of body and mind. Question: Sweetness, lightness, hunger relief, and root growth are absent in this realm, indeed. All water is clear, cool, and moist. Why is that land's water uniquely praised for its qualities of coolness and moisture? Answer: Although this world's water is also clear and cool, it becomes hot when exposed to the sun and boils when exposed to fire. However, that land's water remains clear and cool even when faced with the kalpa fire (universal conflagration), never becoming hot or boiling. Although this world's water is also moist, it dries up when exposed to the sun and becomes parched when exposed to fire. However, that land's water remains moist even when faced with the kalpa fire, never drying up or becoming parched.
Towers and Pavilions Soaring in the Sky
The commentary states: 『Overlapping houses are called towers (樓), and lofty towers are called pavilions (閣).』 The Larger Sukhāvatīvyūha Sūtra (大阿彌陀經) says: 『When I become a Buddha, in my Buddha-land, from the ground up to the sky, there will be houses, palaces, towers, and pavilions, all made of immeasurable various treasures and hundreds of thousands of fragrances, adorned with wonderful and unsurpassed beauty.』 It also says: 『These towers and pavilions, some can be as tall as one wishes, floating in the air like clouds; others cannot be as tall as one wishes and remain on the ground.』 This is due to the varying degrees of merit accumulated during the pursuit of the path.
Four Lotus Flower Fragrance
The commentary states: 『As large as chariot wheels』 describes the shape of the lotus flowers. The size is not fixed and should not be limited to the size of common chariots in the human world. It depends on the causal ground, the superiority or inferiority of the merit of reciting the Buddha's name, and the responsiveness of beings. 『Subtle fragrance and purity』 describes the virtues of the lotus flowers. See the commentary for details, as the text is lengthy and will not be repeated here. These lotus flowers are a symbol of the land to which one is reborn, which is called the 『Lotus Land (蓮邦)』; those who cultivate together are called the 『Lotus Society (蓮社)』; the agreed-upon period for meditation and chanting is called the 『Lotus Clock (蓮漏)』; and the ultimate goal is called the 『Lotus School (蓮宗)』. This is to emphasize the importance of this matter.
Eight Tones Constantly Played
The Larger Sukhāvatīvyūha Sūtra (大阿彌陀經) says: 『The Four Heavenly Kings (catu-mahārāja-kāyika-deva) and all the devas (天人) offer the Buddha hundreds of thousands of musical instruments, with clear and melodious sounds, subtle and bright, surpassing all other sounds.』 The Contemplation Sutra (觀經) says: 『Immeasurable devas play heavenly music, and there are musical instruments hanging in the air, like heavenly jeweled banners, playing music without being struck.』
而無間歇者。世樂須人。有作有輟。天樂自鳴。故云常奏也。
晝夜雨華
鈔云。彼國無日月。常明不昏。晝夜無辨。唯以華開鳥鳴而為晝。華合鳥棲而為夜也。天華從天而下。樹華隨風四散。華墮地積厚四寸。極目明麗。芳香無比。及至小萎。自然亂風吹去。
供養他方
疏云。此言天所雨華。眾生持取供佛。供畢返國。猶在食前。以神足故○華嚴經云。八住菩薩。一剎那頃遊行無數世界。則今之神足。豈易及哉。
經行本國
疏云。返已而食。食已而行。徜徉自適也。鈔云。世人食已。非奔走塵務。則增長睡魔。本國飯食經行。解脫之風。逍遙之狀。可想見也。
六時聞法
大阿彌陀經云。我剎中。隨其志願所欲聞法。皆自然得聞。
樹搖羅網
無量壽佛經曰。觀寶樹者。作七重行樹想。一一樹高八千由旬。其諸寶樹。妙真珠網彌覆其上。有七重網。行行相當。葉葉相次。于眾葉間生諸妙華。華上自然有七寶果。
千國同聲
靈芝云。佛說阿彌陀經。六方諸佛同贊。非千國同聲乎。
(還)謹按勝果之說。經舉其網。傳張其目。所謂指其掌者是也。噫。觀凈土之易。可以知娑婆之難矣。觀凈土之樂。可以知娑婆之苦矣。觀凈土
【現代漢語翻譯】 現代漢語譯本 而沒有間斷停歇。世間的音樂需要人演奏，有開始有停止。天上的音樂自然鳴響，所以說是經常演奏。
晝夜雨華
鈔文中說，那個國度沒有日月，總是光明不昏暗，晝夜沒有分別。只是以花開鳥鳴作為白天，花合鳥棲作為夜晚。天上的花從天而降，樹上的花隨著風四處飄散。花落在地上，堆積四寸厚，極目遠望，明亮美麗，芳香無比。等到稍微凋謝，自然有風吹去。
供養他方
疏文中說，這是說天人所降的花，眾生拿來供養佛，供養完畢返回自己的國度，還在吃飯之前。因為有神通的緣故。《華嚴經》說，八地菩薩，在一剎那間可以到達無數世界，那麼現在的神通，怎麼能趕得上呢？
經行本國
疏文中說，返回之後吃飯，吃完飯後散步，自由自在。《鈔》中說，世人吃完飯後，不是奔波于塵世俗務，就是增長睡眠。在極樂世界吃飯後散步，解脫的風度，逍遙的狀態，可以想像。
六時聞法
《大阿彌陀經》說，我的剎土中，隨著他們的意願想聽什麼法，都能自然聽到。
樹搖羅網
《無量壽佛經》說，觀察寶樹的人，要作七重行樹的觀想。每一棵樹高八千由旬，那些寶樹，用美妙的真珠網覆蓋在上面，有七重網，行行相對，葉葉相連，在眾葉之間生長各種美妙的花，花上自然有七寶果。
千國同聲
靈芝律師說，佛說《阿彌陀經》，六方諸佛一同讚歎，這不就是千國同聲嗎？
（還）我仔細考察勝果的說法，經文舉出羅網，傳記張大網眼，這就是所謂的指著手掌讓人看。唉！看到往生凈土的容易，就可以知道在娑婆世界的艱難了。看到往生凈土的快樂，就可以知道在娑婆世界的痛苦了。看到往生凈土
【English Translation】 English version Without any interruption. Worldly music requires human performance, with beginnings and endings. Heavenly music plays on its own, hence it is said to be constantly playing.
Day and Night Raining Flowers
The commentary says that land has no sun or moon, it is always bright and never dark, and there is no distinction between day and night. Only the opening of flowers and the singing of birds mark the day, and the closing of flowers and the roosting of birds mark the night. Heavenly flowers fall from the sky, and tree flowers scatter in the wind. The fallen flowers accumulate to a thickness of four inches, bright and beautiful to the eye, and incomparably fragrant. When they slightly wither, they are naturally blown away by the wind.
Offering to Other Worlds
The commentary says that this refers to the flowers rained down by the gods, which sentient beings take to offer to the Buddha. After the offering, they return to their own country, still before mealtime, due to their supernatural powers. The Avatamsaka Sutra says that an eighth-stage Bodhisattva can visit countless worlds in an instant, so how can present-day supernatural powers compare?
Walking in One's Own Country
The commentary says that after returning, they eat, and after eating, they walk around, leisurely and content. The commentary says that after eating, worldly people either rush about in worldly affairs or indulge in sleep. Walking after meals in the Pure Land, the breeze of liberation, the state of carefree ease, can be imagined.
Hearing the Dharma at Six Times
The Larger Sutra of Immeasurable Life says, 'In my Buddha-land, according to their vows, whatever Dharma they wish to hear, they will naturally hear.'
Trees Swaying with Nets
The Sutra of Immeasurable Life says, 'Those who contemplate the jeweled trees should visualize seven rows of trees. Each tree is 8,000 yojanas (unit of measurement) in height. These jeweled trees are covered with exquisite pearl nets. There are seven layers of nets, row upon row, leaf upon leaf. Among the leaves grow various exquisite flowers, and upon the flowers naturally appear seven-jeweled fruits.'
A Thousand Countries with One Voice
Master Lingzhi says, 'When the Buddha speaks the Amitabha Sutra, Buddhas of the six directions praise it together. Is this not a thousand countries with one voice?'
(Also) I carefully examine the explanation of the superior fruit. The sutra mentions the nets, and the commentaries enlarge the mesh. This is like pointing to the palm of one's hand to show it. Alas! Seeing the ease of being reborn in the Pure Land, one can know the difficulty of being in the Saha world. Seeing the joy of being reborn in the Pure Land, one can know the suffering of being in the Saha world. Seeing the Pure Land
之益。可以知娑婆之損矣。修凈業者。游折攝之門。尚不發欣厭之念。亦獨何哉。
考證
娑婆十難
凈土指歸曰。一。不常值佛。二。不聞說法。三惡友牽纏。四。群魔惱亂。五。輪迴不息。六。難逃惡趣。七。塵緣障道。八。壽命短促。九。修行退失。十。塵劫難成○所謂修行退失者。此土修行。斷見思惑。方能不退初心。行人未免退墮。故云。魚子。庵羅華。菩薩初發心。三事因中多。及其結果少。所謂塵劫難成者。如大通佛世。聞法之徒。退大執小。經塵點劫。住聲聞地。雖涉長時。未成大道故。
娑婆八苦
佛言六道輪迴。受苦無量。六道之中。惟人天最為樂道。而人有八苦。生居胎獄。老厭龍鍾。病受痛痾。死悲分散。愛則欲合偏離。冤則欲逃偏遇。求則欲得偏失。乃至五陰熾盛。總成上七。名八苦也。其難苦如此。損當何如哉。
欣厭
蓮師疏云。若據平等法門。非垢非凈。則欣厭無地。折攝何施。但今生死凡夫。迷心逐境。備歷輪迴。甘心忍受。曾無一念省發。求愿出離。而復遮其欣厭。欲令直悟自心。是猶田蛙井鮒。不與之水。而反責以衝霄。祇益沉淪。於事何濟。於是無苦樂中。示苦示樂。苦以折伏。樂以攝受。折則激其頑迷。而令起厭離。攝則揚
【現代漢語翻譯】 現代漢語譯本： 瞭解了極樂世界的利益，就可以知道娑婆世界的損失了。修習凈土法門的人，運用折服和攝受的手段，尚且不生起欣求極樂、厭離娑婆的念頭，又是什麼緣故呢？
考證
娑婆十難
《凈土指歸》說：一、不能經常遇到佛。二、不能聽聞佛法。三、被惡友牽纏。四、被群魔惱亂。五、輪迴沒有止息。六、難以逃脫惡道。七、塵世的因緣障礙修道。八、壽命短促。九、修行退失。十、在塵劫中難以成就。（《凈土指歸》是書名）所謂修行退失，是指在這個世界修行，斷除見惑和思惑，才能不退失最初的發心。修行人難免退墮，所以說：『魚子雖多，最終能長成魚的很少；庵羅華（一種花的名字）雖盛開，結果的卻很少；菩薩最初發心的人很多，最終能成就的卻很少。』所謂在塵劫中難以成就，比如大通智勝佛（Dàtōng zhì shèng fó）在世時，聽聞佛法的人，退失了大的志向而追求小的成就，經歷了無數劫，停留在聲聞的境界，雖然經歷了漫長的時間，卻沒有成就大道。
娑婆八苦
佛說六道輪迴，所受的痛苦無量無邊。六道之中，只有人道和天道最為快樂。而人有八苦：出生時如同身處胎獄，年老時厭惡衰老，生病時承受病痛的折磨，死亡時悲傷離散，愛戀的人想要相合卻偏偏分離，怨恨的人想要逃避卻偏偏相遇，追求的東西想要得到卻偏偏失去，乃至五陰（色、受、想、行、識）熾盛，總合以上七種，稱為八苦。如此艱難困苦，損失該有多大呢？
欣厭
蓮池大師（Liánchí dàshī）的疏解中說：如果按照平等的法門來說，沒有垢染也沒有清凈，那麼欣求和厭離就沒有存在的依據，折服和攝受又如何施行呢？但是現在生死輪迴的凡夫，迷惑於心而追逐外境，經歷各種輪迴，甘心忍受，從來沒有一念反省覺悟，尋求出離，反而要阻止他們生起欣求和厭離之心，想要讓他們直接領悟自心，這就好比田里的青蛙和井裡的河豚，不給它們水，反而責備它們不能衝上雲霄，只會增加它們的沉淪，對於事情有什麼幫助呢？所以在沒有苦樂的境界中，示現苦和樂，用苦來折服，用樂來攝受，折服是爲了激發他們的頑固和迷惑，從而讓他們生起厭離之心，攝受是爲了弘揚
【English Translation】 English version: Knowing the benefits of Sukhāvatī (the Pure Land of Amitābha Buddha), one can understand the losses of Sahā (this world). Those who cultivate Pure Land practice, employing the methods of subduing and embracing, yet do not generate thoughts of longing for Sukhāvatī and aversion to Sahā, what is the reason for this?
Textual Research
The Ten Difficulties of Sahā
The 'Essentials of Pure Land' states: 1. Not constantly encountering the Buddha. 2. Not hearing the Dharma. 3. Entanglement with evil friends. 4. Disturbance by demons. 5. Unceasing cycle of rebirth. 6. Difficulty escaping evil realms. 7. Worldly attachments obstructing the path. 8. Short lifespan. 9. Regression in practice. 10. Difficulty achieving enlightenment in countless kalpas (aeons). Regarding regression in practice, in this world, one must sever the delusions of views and thoughts to avoid regressing from the initial aspiration. Practitioners inevitably regress. Hence, it is said: 'Many fish eggs hatch, but few become fish; many amra flowers bloom, but few bear fruit; many Bodhisattvas initially aspire, but few achieve enlightenment.' Regarding the difficulty of achieving enlightenment in countless kalpas, for example, during the time of Mahābhijñā Jñānābhibhū Buddha (Dàtōng zhì shèng fó), those who heard the Dharma regressed from great aspirations to small achievements, remaining in the realm of Śrāvakas (voice-hearers) for countless kalpas. Although they spent a long time, they did not achieve the Great Way.
The Eight Sufferings of Sahā
The Buddha said that in the six realms of reincarnation, suffering is immeasurable. Among the six realms, the human and deva (heavenly) realms are the most pleasurable. However, humans have eight sufferings: birth is like being in a womb-prison; old age is detestable and decrepit; sickness involves enduring pain; death is the sorrow of separation; love involves wanting to unite but being separated; enemies involve wanting to escape but encountering them; seeking involves wanting to obtain but losing; and the flourishing of the five skandhas (form, feeling, perception, mental formations, consciousness) encompasses the above seven, called the eight sufferings. With such difficulties and sufferings, how great is the loss?
Longing and Aversion
Master Lianchi's (Liánchí dàshī) commentary states: According to the Dharma of equality, there is neither defilement nor purity, so there is no basis for longing or aversion, and how can subduing and embracing be applied? However, ordinary beings in the cycle of birth and death are deluded by the mind and chase after external objects, experiencing all kinds of reincarnation, willingly enduring suffering, and never having a single thought of reflection and awakening, seeking liberation. To then prevent them from generating longing and aversion, wanting them to directly realize their own mind, is like a frog in a field or a pufferfish in a well, not giving them water, but instead blaming them for not soaring into the sky. This only increases their sinking, and what help is it to the matter? Therefore, in the realm of neither suffering nor joy, suffering and joy are shown. Suffering is used to subdue, and joy is used to embrace. Subduing is to stimulate their stubbornness and delusion, causing them to generate aversion, and embracing is to promote
其懈怠。而俾生欣樂。然後久在泥塗。始嫌穢污。乍聞凈妙。浚起愿求。此大火聚。彼清涼池。炎燒眾生。不得不避此而趨彼矣。方便度生。法自應爾。生彼國已。見佛聞法。得無生忍。方悟此心本來平等○凈土指歸曰。欣凈厭穢。取捨未忘。豈聖人以二見之道化人耶。曰。經不云乎。雖知諸佛國及與眾生空。而常修凈土。教化諸群生。蓋熾然欣厭。而不見有欣厭之相。斯為得矣。
凈土資糧全集卷之一 卍新續藏第 61 冊 No. 1162 凈土資糧全集
凈土資糧全集卷之二
古杭云棲寺蓮池禪師 袾宏 校正
槜李桐邑凈業弟子 莊廣還 輯
凈土起信章
大阿彌陀經疑城胎生分
佛告彌勒。汝見彼剎有胎生否。對云。見胎生者。何因緣故。彼剎而有胎生。佛言。若有眾生修諸功德。愿生彼剎。後有悔心。亦復疑惑。不信有彼佛剎。不信有往生者。亦不信佈施作善。後世得福。其人雖爾。續有念心。暫信暫不信。志意猶豫。無所專據。臨命終時。佛乃化現其身。令彼目見。口雖不能言。其心即喜。乃悔。不免作諸善以悔過。故其過差少。亦生彼剎。惟不能前至佛所。方入其剎邊地。見七寶城。即入其中。于蓮華中生。受身自然長大。飲食亦皆自然。其快樂
【現代漢語翻譯】 現代漢語譯本 他們懈怠，卻讓他們產生欣喜快樂。然後長期處於泥濘之中，才開始厭惡污穢。突然聽到清凈美妙之境，便立刻升起願望和追求。這就像巨大的火堆，那就像清涼的池塘，被火焰燒灼的眾生，不得不避開這裡而趨向那裡。用方便法門度化眾生，本來就應該是這樣。往生到那個國度后，見到佛，聽聞佛法，得到無生法忍（Anutpattika-dharma-kshanti，對一切法不生不滅的深刻理解），才領悟到這個心本來就是平等的。
《凈土指歸》說：『欣慕清凈，厭惡污穢，取捨之心尚未忘卻，難道聖人是用二元對立的觀點來教化世人嗎？』回答說：『經中不是說過嗎？雖然知道諸佛的國土以及眾生都是空性的，但仍然常常修習凈土，教化所有的眾生。』大概是熾盛地欣慕和厭惡，卻不執著于欣慕和厭惡的表象，這才算是真正領悟了。 《凈土資糧全集》卷一 卍新續藏第61冊 No. 1162 《凈土資糧全集》 《凈土資糧全集》卷二 古杭州云棲寺蓮池禪師（Yunqi Zhuhong，明代高僧） 袾宏（Zhuhong，蓮池大師的名號） 校正 槜李桐邑凈業弟子 莊廣還（Zhuang Guanghuan，信徒） 輯 凈土起信章 出自《大阿彌陀經》疑城胎生分 佛告訴彌勒（Maitreya，未來佛）：『你看到那個佛國有胎生嗎？』彌勒回答說：『我看到了胎生。』（佛問）『因為什麼因緣，那個佛國會有胎生呢？』佛說：『如果有眾生修習各種功德，希望往生到那個佛國，後來又產生後悔之心，並且懷疑，不相信有那個佛國，不相信有往生這件事，也不相信佈施作善，來世能夠得到福報。』『這種人雖然如此，仍然繼續保持唸佛之心，時而相信時而不相信，心意猶豫不定，沒有專一的依靠。臨命終時，佛就會化現其身，讓他們親眼看見。雖然口不能言語，但內心卻非常歡喜，於是後悔。因為避免不了做各種善事來懺悔過錯，所以他們的過失比較輕微，也能往生到那個佛國，只是不能直接到佛的住所，只能進入那個佛國的邊地，看見七寶城（Sapta-ratna-nagara，由七種珍寶構成的城市），就進入其中，在蓮花中化生，身體自然長大，飲食也都是自然而然地獲得，他們感到非常快樂。
【English Translation】 English version They are lazy, but they are made to feel joy and happiness. Then, after being in the mud for a long time, they begin to hate the filth. Suddenly hearing of a pure and wonderful realm, they immediately raise their aspirations and seek it. This is like a huge pile of fire, and that is like a cool pond. Beings burned by the flames have no choice but to avoid this and go there. Using expedient means to liberate beings is how it should be. After being born in that land, seeing the Buddha, hearing the Dharma, and attaining Anutpattika-dharma-kshanti (the profound understanding of the non-arising and non-ceasing of all dharmas), they realize that this mind is originally equal. The 『Pure Land Resource Collection』, Volume 1 Supplement to the Buddhist Canon, Volume 61, No. 1162, 『Pure Land Resource Collection』 The 『Pure Land Resource Collection』, Volume 2 Corrected by Chan Master Lianchi (Yunqi Zhuhong, a prominent monk of the Ming Dynasty) of Yunqi Temple in ancient Hangzhou, named Zhuhong (Zhuhong, the name of Master Lianchi) Compiled by Zhuang Guanghuan (Zhuang Guanghuan, a disciple), a Pure Land practitioner from Tongyi, Zhuli Chapter on Arising Faith in the Pure Land From the 『Doubtful City and Womb-Born Section』 of the 『Larger Sutra of Amitabha』 The Buddha told Maitreya (Maitreya, the future Buddha): 『Do you see womb-born beings in that Buddha-land?』 Maitreya replied: 『I see womb-born beings.』 (The Buddha asked) 『What is the cause and condition for there being womb-born beings in that Buddha-land?』 The Buddha said: 『If there are beings who cultivate various merits, hoping to be born in that Buddha-land, but later develop regret and doubt, not believing in that Buddha-land, not believing in rebirth there, and not believing that giving and doing good deeds will bring blessings in the next life.』 『Even though these people are like this, they still continue to maintain the thought of Buddha, sometimes believing and sometimes not believing, their minds wavering and without a single reliance. When they are about to die, the Buddha will manifest his body, allowing them to see it with their own eyes. Although they cannot speak, their hearts are very happy, and they then regret. Because they cannot avoid doing various good deeds to repent for their mistakes, their faults are relatively minor, and they can also be born in that Buddha-land, but they cannot go directly to the Buddha's abode, they can only enter the borderland of that Buddha-land, see the Sapta-ratna-nagara (city of seven jewels), and enter it, being born in a lotus flower, their bodies naturally growing, and their food also being obtained naturally, they feel very happy.
如忉利天人。唯于城中。經五百歲不得見佛。不聞經法不見菩薩聲聞聖眾。無由供養于佛。修習菩薩功德。以此為苦。示其小謫。是故彼剎名為胎生。當知生疑惑者。失大利益。若有眾生。信受經法。奉持齋戒。作諸功德。至心迴向。命終。即於七寶池蓮華中生。跏趺而坐。須臾之間。身相光明。智慧威神。如諸菩薩。安得名為胎生。他方諸大菩薩。發心欲見阿彌陀佛。及諸菩薩聲聞。恭敬供養。命終。往于極樂世界。七寶池。蓮華中化生。自然即時見佛。安得名為胎生。
(還)謹按凈業之人。自古雖有暫信暫疑者。而末法之中。殆又甚焉。何哉。良以凈土法門。經論昭然。觀者烏得不信。及聞六祖愚人愿東愿西之說。黃檗黃葉止啼之喻。天衣去則實不去之言。楊次公將錯就錯之頌。又烏得不疑。信于彼而疑於此。二者所以相持而無專據也。殊不知六祖三師。實為得道者。豈一無所為。而直為是謗經背聖之談。以啟萬世之疑乎。故蓮師於六祖之說。詳為之辨。天衣之言。深為之解。于楊次公之頌。則曰蘊藉不少。蓋有獨觀其深者。胡今人不逆其志而徒泥其詞。遂以為詆訶凈土。豈其然乎。雖然。六祖三師。可信可疑。姑置弗論。獨永明凈土文。有希從昔賢。恭稟佛來。定不謬誤之語。旨哉斯言。足為定論。更
無可疑者。儻猶未釋然。吾將西向合掌曰。疑城之設。正為是人。
考證
胎生
蓮池疏云。問。下品之外。復有胎生。為實有否。答。表信力不堅故。實無胎生。如剎帝利。其子犯法。幽之內宮。處以華觀。玩好珍奇。服御豐備。但鎖其兩足。不得自在。此胎生喻也。若深自悔責。求離本處。即得往詣無量壽佛所。又菩薩處胎經云。西方去此有懈慢界。國土七寶。其樂無比。發意欲生彌陀佛國。而染著於此。不能前進。亦疑城邊地類也。如是皆由信不切故。
經論昭然
疏云。經之專談凈土者。如觀無量壽佛經。鼓音王經。后出阿彌陀偈經。大小阿彌陀經是也。復有諸經。雖不專談凈土。其中勸贊往生。如華嚴行愿品。以此十愿導歸極樂。是也。如法華則云。誦斯經者。當生極樂世界。是也。又如觀佛三昧。十住斷結諸經。帶說凈土。層疊非一。是也。其餘讚詠凈土。為論。如十疑寶王等。為文。如龍舒無盡等。為集。如決疑指歸等。為錄。如凈土自信等。為傳。如凈土略傳等。為偈。如徑路修行等。為賦。如神棲安養等。為詩。如諸家懷凈土等。所有言辭。不可勝載。由此觀之。凈土烏得不信哉。
六祖
鈔云。壇經曰。東方人造惡。唸佛求生西方。西方人造惡。念
【現代漢語翻譯】 無可疑者。如果還有未釋懷的，我將朝西合掌說：設立疑城的目的，正是爲了這些人。
考證
胎生
蓮池大師的疏解說：有人問，下品之外，還有胎生的情況，這是否真實存在？回答是：這表示信愿不堅定。實際上沒有胎生。比如剎帝利（Kshatriya，古印度社會四種姓之一，指武士階層）的兒子犯了法，被幽禁在內宮，給予華麗的住所，珍貴的玩物，豐盛的服飾和飲食，但鎖住雙腳，不得自由。這就是胎生的比喻。如果能深刻地懺悔，決心離開這個地方，就能往生到阿彌陀佛（Amitabha）的凈土。還有《菩薩處胎經》說，西方有一個懈慢界，那裡的國土由七寶構成，快樂無比。如果發願往生彌陀（Amitabha）佛國，卻貪戀那裡，不能前進，也屬於疑城邊地的情況。這些都是由於信心不懇切造成的。
經論昭然
疏解說：專門談論凈土的經典，比如《觀無量壽佛經》、《鼓音王經》、《后出阿彌陀偈經》、《大阿彌陀經》、《小阿彌陀經》等。還有一些經典，雖然不專門談論凈土，但其中勸人讚嘆往生的，比如《華嚴經·行愿品》，用十大愿王導歸極樂世界。又如《法華經》說，誦讀此經的人，應當往生極樂世界。還有《觀佛三昧經》、《十住斷結經》等，都帶有對凈土的描述，層層疊疊，不止一處。其他讚詠凈土的，作為論著，比如《十疑論》、《寶王論》等；作為文章，比如龍舒居士的《凈土文》等；作為合集，比如《決疑指歸》等；作為記錄，比如《凈土自信錄》等；作為傳記，比如《凈土略傳》等；作為偈頌，比如《徑路修行偈》等；作為賦，比如《神棲安養賦》等；作為詩歌，比如各家懷念凈土的詩歌等。所有這些言辭，數不勝數。由此看來，凈土怎麼能不相信呢？
六祖
鈔解說：《壇經》說：東方人造惡，唸佛求生西方；西方人造惡，念
【English Translation】 There is no room for doubt. If there is still unease, I will face west, join my palms, and say: The establishment of the City of Doubt is precisely for these people.
Textual Research
Womb-born
Master Lianchi's commentary says: Someone asks, 'Besides the lower grades, there is also womb-birth. Is this actually true?' The answer is: 'It represents a lack of firm faith. In reality, there is no womb-birth. For example, a Kshatriya (Kshatriya, one of the four castes in ancient Indian society, referring to the warrior class) son who commits a crime is confined in the inner palace, given a splendid residence, precious playthings, and abundant clothing and food, but his feet are locked, and he is not free. This is a metaphor for womb-birth. If one deeply repents and resolves to leave this place, one can be reborn in the Pure Land of Amitabha (Amitabha). Furthermore, the Sutra on the Bodhisattva's Stay in the Womb says that to the west there is a realm of indolence and pride, whose land is made of seven treasures, and whose joy is unparalleled. If one aspires to be born in the Buddha-land of Amitabha (Amitabha), but is attached to this place and cannot advance, one also belongs to the borderland of the City of Doubt. All of this is due to a lack of sincere faith.'
Scriptural Evidence is Clear
The commentary says: 'The sutras that specifically discuss the Pure Land, such as the Sutra on the Contemplation of Amitayus Buddha, the Drum Sound King Sutra, the Later-Translated Amitabha Verse Sutra, the Larger Amitabha Sutra, and the Smaller Amitabha Sutra. There are also sutras that, while not specifically discussing the Pure Land, contain exhortations to praise rebirth, such as the Chapter on Practices and Vows of the Avatamsaka Sutra, which uses the Ten Great Vows to guide one to the Land of Ultimate Bliss. Furthermore, the Lotus Sutra says that those who recite this sutra should be born in the Land of Ultimate Bliss. Also, the Sutra on the Samadhi of Contemplating the Buddha, the Sutra on Severing Knots in the Ten Abodes, and other sutras all contain descriptions of the Pure Land, layer upon layer, in more than one place. Other works that praise the Pure Land include treatises such as the Ten Doubts and the Treasure King Treatise; writings such as Layman Longshu's Pure Land Essay; collections such as the Resolving Doubts and Pointing the Way; records such as the Pure Land Self-Confidence Record; biographies such as the Brief Biography of the Pure Land; verses such as the Direct Path to Practice Verse; rhapsodies such as the Spirit Dwelling in Peaceful Nurturing Rhapsody; and poems such as the poems of various masters longing for the Pure Land. All these words are too numerous to count. From this, how can one not believe in the Pure Land?'
The Sixth Patriarch
The commentary says: 'The Platform Sutra says: 'Eastern people who commit evil, recite the Buddha's name seeking rebirth in the West; Western people who commit evil, recite'
佛求生何國。又云。愚人愿東愿西。後人執此。遂疑六祖說無西方。故為四辯。一曰為門不同。蓋晉宋而下。競以禪觀相高。直指單傳之意。幾於晦塞。於時達磨始倡。諸祖繼興。惟欲大明此道。而此道無佛無眾生。今西方者。正開示眾生趣向佛故。此道舉心即錯。動念即乖。今西方者。正教人起心念佛故。此道心境俱寂。今西方者。正以佛國為境。發心求生故。是雖理無二致。而門庭施設不同。隨時逐機。法自應爾。假使才弘直指。復贊西方。則直指之意。終無由明矣。故六祖與凈土諸師。易地則皆然也。二曰。似毀實贊。蓋六祖東西之說。祇是勸人要須實心為善。空愿無益。何曾說無西方。正經中必以多善根得生彼國之謂也。惡得云毀。三曰。不為初機蓋六祖自云。吾戒定慧。接最上乘人。今初心下凡。以秋毫世智藐視西方。妄說般若。非徒無益而又害之。故壇經者。慎勿示之初機。茍投非器。便落狂魔。誠可嘆惜。四曰。記錄有訛。蓋壇經又言西方去此十萬八千里。是錯以五天竺為極樂也。五竺震旦。同爲娑婆穢土。何須分別愿東愿西。而極樂自去此娑婆十萬億土。蓋壇經皆學人記錄寧保無訛。古謂盡信書。不如無書者。此也。況西方千佛所贊。今乃疑千佛之言。信一祖之語。佛尚不足信。況于祖乎。則智者當
【現代漢語翻譯】 現代漢語譯本： 問：應當求生哪個佛國？ 答：有人說，愚笨的人隨意希望往生東方或西方。後人執著于這種說法，於是懷疑六祖慧能（Huineng）說過沒有西方凈土。因此，我從四個方面進行辯解： 第一，法門不同。晉朝、宋朝以來，人們競相以禪觀修行來互相比較，直接指點、單傳心印的禪宗宗旨幾乎被埋沒。當時，菩提達摩（Damo）開始提倡禪宗，後來的祖師們相繼興起，只是爲了大力闡明這個禪宗的道理。而這個禪宗的道理是無佛無眾生的。現在提倡西方凈土，正是爲了開示眾生趣向成佛的道路。禪宗的道理是，一起心就錯了，一動念就違背了。現在提倡西方凈土，正是教人起心念佛。禪宗的道理是心境都寂滅。現在提倡西方凈土，正是以佛國為境界，發願求生凈土。這雖然在理上沒有兩樣，但是門庭設施不同，隨著時機而變，佛法自然應該如此。假如既弘揚直指人心的禪宗，又讚歎西方凈土，那麼直指人心的禪宗宗旨，終究無法闡明了。所以六祖慧能和凈土宗的各位法師，如果互換位置，也會這樣做。 第二，看似譭謗，實則讚揚。六祖慧能關於東方和西方的說法，只是勸人必須要真心行善，空發願沒有用處。他何曾說過沒有西方凈土？經典中必定說要以多種善根才能往生彼國。怎麼能說是譭謗呢？ 第三，不是為初學者而說。六祖慧能自己說：『我的戒、定、慧，是接引最上乘根器的人。』現在初學的人，下等凡夫，用一點點世俗的智慧來輕視西方凈土，胡亂談論般若智慧，非但沒有益處，反而會害了他們。所以，《壇經》（Tan Jing）這本書，千萬不要給初學者看。如果傳給不適合的人，就會墮入狂魔的境界，實在可嘆可悲。 第四，記錄有錯誤。《壇經》又說西方距離這裡十萬八千里，這是錯誤地把五天竺（Wutianzhu）當作極樂世界了。五天竺和震旦（Zhendan，中國的古稱），同爲娑婆（Suo Po）穢土，何須分別希望往生東方或西方？而極樂世界距離這個娑婆世界有十萬億個佛土。大概《壇經》都是學人記錄的，怎麼能保證沒有錯誤？古人說，完全相信書，還不如沒有書。就是這個道理。何況西方凈土是千佛所讚歎的，現在卻懷疑千佛的話，相信一個祖師的話。佛尚且不足以相信，更何況是祖師呢？那麼，有智慧的人應當...
【English Translation】 English version: Question: To which Buddha-land should one aspire to be reborn? Answer: It is said that foolish people arbitrarily wish to be reborn in the East or the West. Later generations, clinging to this saying, then suspect that the Sixth Patriarch Huineng (Huineng) said there is no Western Pure Land. Therefore, I offer four explanations: First, the approaches are different. Since the Jin and Song dynasties, people have competed with each other in Chan (Zen) contemplation, and the direct pointing and single transmission of the mind-seal of the Chan school was almost obscured. At that time, Bodhidharma (Damo) began to advocate Chan, and later patriarchs rose up in succession, simply to greatly clarify this Chan doctrine. And this Chan doctrine is without Buddha and without sentient beings. Now, advocating the Western Pure Land is precisely to enlighten sentient beings to move towards the path of becoming a Buddha. The Chan doctrine is that as soon as a thought arises, it is wrong; as soon as a notion stirs, it is contrary. Now, advocating the Western Pure Land is precisely to teach people to arouse the mind to recite the Buddha's name. The Chan doctrine is that both mind and environment are quiescent. Now, advocating the Western Pure Land is precisely to take the Buddha-land as an object, vowing to be reborn there. Although there is no difference in principle, the methods of practice are different, changing with the times, and the Dharma should naturally be so. If one were to both promote the direct pointing of Chan and praise the Western Pure Land, then the direct pointing of Chan would ultimately not be clarified. Therefore, the Sixth Patriarch Huineng and the various masters of the Pure Land school would do the same if they were in each other's positions. Second, seemingly disparaging, but actually praising. The Sixth Patriarch Huineng's sayings about the East and the West are only to advise people to be truly virtuous, and empty vows are useless. When did he ever say there is no Western Pure Land? The scriptures certainly say that one must have many good roots to be reborn in that land. How can it be said to be disparaging? Third, it is not spoken for beginners. The Sixth Patriarch Huineng himself said: 'My precepts, samadhi, and wisdom are for receiving people of the highest capacity.' Now, beginners, inferior ordinary people, use a little worldly wisdom to despise the Western Pure Land, and recklessly talk about prajna wisdom, which is not only not beneficial, but will harm them. Therefore, this book, the 'Platform Sutra' (Tan Jing), should never be shown to beginners. If it is transmitted to someone who is not suitable, they will fall into the realm of demonic madness, which is truly lamentable and pitiable. Fourth, the record contains errors. The 'Platform Sutra' also says that the West is 108,000 miles away from here, which is mistakenly taking the Five Indias (Wutianzhu) as the Land of Ultimate Bliss. The Five Indias and China (Zhendan, ancient name for China) are both part of the defiled land of Saha (Suo Po). Why distinguish between wishing to be reborn in the East or the West? And the Land of Ultimate Bliss is hundreds of billions of Buddha-lands away from this Saha world. Probably the 'Platform Sutra' was all recorded by students, how can one guarantee that there are no errors? The ancients said, 'It is better to have no book than to completely believe in a book.' This is the principle. Moreover, the Western Pure Land is praised by a thousand Buddhas, but now one doubts the words of a thousand Buddhas and believes the words of one patriarch. If the Buddha is not worthy of belief, how much less so is a patriarch? Then, the wise should...
為世人決疑起信。弘贊流通。即是報佛深恩。如其違背聖言。故為魔說。其罪可勝言哉。
黃檗斷際禪師
黃檗心要曰。如來所說。皆為化人。如將黃葉為金。止小兒啼。決定不實。又云。凈土佛事皆成業。乃名佛障。障汝心故。蓋由師傳直指。與六祖同方。正蓮師所謂為門不同。與前壇經均一義也。又何足疑哉。
天衣懷禪師
師語弟子云。生則決定生。去則實不去。不觀諸凈土或問贊佛偈乎。心包太虛。量周沙界。蓋以十方虛空。無量無邊。被我心量都盧包了。看來十萬億國。在我心中。心無界限。去至何所。狀其易穢而凈。似有所往。豈曰從此向彼。如世間經城過邑之往耶。故曰。去則實不去。
楊次公
公將化。有頌云。將錯就錯。西方極樂。蓋以唯心凈土。自性阿彌。恐修凈業者。但知西方之有凈土阿彌。而不知吾心之凈土。自性之阿彌。故言此以警之。非謂修凈土之錯也。故蓮師謂次公參禪悟性。而復歸凈土。將錯就錯之言。蘊藉不少。
凈土指歸論十種信心
欲了生死。修行凈業。當發十種信心。念念不忘。決生凈土。一信佛所說法。金口誠言。真實不虛。二信凡夫在迷。識神不滅。六趣循環不息。三信此土修行。未得道果。不免輪迴。四信未出輪
【現代漢語翻譯】 現代漢語譯本：爲了替世人消除疑惑，建立信心，弘揚讚美並流通佛法，這就是報答佛的深恩。如果違背聖人的教誨，那就是魔的說法，那罪過是說也說不完的。
黃檗斷際禪師（Huangbo Xiyun，唐代禪宗大師）
《黃檗心要》說：『如來所說，都是爲了教化世人，就像用黃葉當金子，哄小孩停止哭泣一樣，實際上並不真實。』又說：『凈土佛事都成了業，就叫做佛障，障礙你的心。』這大概是因為黃檗禪師傳授的是直指人心的法門，與六祖慧能（Huineng，禪宗六祖）的教法相同。正如蓮池大師（Lianchi，明代凈土宗大師）所說的，法門不同，與之前的《壇經》（Platform Sutra）意義相同，又有什麼可懷疑的呢？
天衣懷禪師（Tianyi Huai，宋代禪宗大師）
禪師對弟子說：『生則決定生，去則實不去。』難道沒有看過諸凈土的贊佛偈嗎？心包容整個宇宙，度量遍及所有世界。大概是因為十方虛空，無量無邊，都被我的心量完全包容了。看來十萬億佛國，都在我的心中。心沒有界限，能去到哪裡呢？形容容易從污穢轉為清凈，好像有所前往，難道是從此地到彼地，如同世間經過城鎮鄉村的行走嗎？所以說：『去則實不去。』
楊次公（Yang Cigon，宋代居士）
楊次公將要去世時，有偈語說：『將錯就錯，西方極樂。』大概是因為唯心凈土，自性阿彌陀佛（Amitabha，佛教中西方極樂世界的教主），恐怕修習凈土法門的人，只知道西方有凈土和阿彌陀佛，而不知道我們心中的凈土和自性中的阿彌陀佛，所以說這句話來警醒他們，並不是說修習凈土法門是錯誤的。所以蓮池大師說楊次公參禪悟性，又迴歸凈土，『將錯就錯』這句話，蘊含了很多深意。
《凈土指歸論》（Pure Land Guide）十種信心
想要了脫生死，修習凈土法門，應當發起十種信心，念念不忘，決定往生凈土。一、相信佛所說的話，金口玉言，真實不虛。二、相信凡夫在迷惑之中，識神不滅，在六道（Six Realms）中循環往復，沒有止息。三、相信在此土修行，沒有證得道果，就免不了輪迴。四、相信沒有超出輪迴
【English Translation】 English version: To resolve doubts and inspire faith in the world, to promote, praise, and circulate the Dharma is to repay the Buddha's profound kindness. If one goes against the teachings of the sages, it is the talk of demons, and the sin is beyond words.
Zen Master Huangbo Xiyun (Huangbo Xiyun, a Zen master of the Tang Dynasty)
Huangbo's Essentials of Mind says: 'All that the Tathagata (Tathagata, one of the titles of the Buddha) said was to transform people, like using yellow leaves as gold to stop a child from crying, which is definitely not real.' It also says: 'Pure Land Buddhist practices all become karma, which is called Buddha-obstruction, obstructing your mind.' This is probably because the master's transmission is direct pointing to the mind, which is the same as the teachings of the Sixth Patriarch Huineng (Huineng, the Sixth Patriarch of Zen). Just as Master Lianchi (Lianchi, a Pure Land master of the Ming Dynasty) said, the Dharma doors are different, and the meaning is the same as the previous Platform Sutra (Platform Sutra), so what is there to doubt?
Zen Master Tianyi Huai (Tianyi Huai, a Zen master of the Song Dynasty)
The Zen master said to his disciples: 'Birth is definitely birth, going is actually not going.' Have you not seen the verses praising the Buddhas of the Pure Lands? The mind encompasses the entire universe, and its measure extends to all worlds. It is probably because the ten directions of empty space, immeasurable and boundless, are all completely encompassed by the measure of my mind. It seems that the hundred thousand million Buddha-lands are all in my mind. The mind has no boundaries, so where can it go? It describes the ease of transforming from defilement to purity, as if there is a destination, but is it from here to there, like traveling through towns and villages in the world? Therefore, it is said: 'Going is actually not going.'
Yang Cigon (Yang Cigon, a lay Buddhist of the Song Dynasty)
When Yang Cigon was about to pass away, he had a verse saying: 'Making the best of a mistake, the Western Pure Land.' It is probably because of the mind-only Pure Land and the self-nature Amitabha (Amitabha, the Buddha of the Western Pure Land in Buddhism), fearing that those who practice the Pure Land Dharma only know that there is a Pure Land and Amitabha in the West, but do not know the Pure Land in our minds and the Amitabha in our self-nature, so he said this to awaken them, not to say that practicing the Pure Land Dharma is wrong. Therefore, Master Lianchi said that Yang Cigon understood his nature through Zen meditation and returned to the Pure Land, and the words 'making the best of a mistake' contain a lot of profound meaning.
Ten Kinds of Faith in the Pure Land Guide (Pure Land Guide)
If you want to be free from birth and death and practice the Pure Land Dharma, you should develop ten kinds of faith, never forgetting them, and you will surely be reborn in the Pure Land. First, believe that what the Buddha said is the golden truth, real and not false. Second, believe that ordinary people are in delusion, the consciousness does not perish, and it cycles endlessly in the six realms (Six Realms). Third, believe that practicing in this land, without attaining the fruit of the path, one cannot avoid reincarnation. Fourth, believe that without transcending reincarnation
回。雖生天上。不免墮落。五信極樂世界眾生生者永無退轉。六信眾生髮愿。愿生凈土。決定往生。七信一稱佛名。能滅八十一劫生死重罪。八信念佛之人。阿彌陀佛神通光明。攝取不捨。九信念佛之人。十方世界恒沙諸佛。同以神力時常護念。十信既生凈土壽命無量。一生當得無上菩提。於此十種。不能深信。生疑惑者。雖唸佛而不得往生矣。
考證
決生凈土
歸元直指曰。昔有明琛能畫蛇。作常山蛇勢。及為蛇論。生身變作蛇。李伯時畫馬。作打輥馬勢。活現馬形。驗此二事。顯明唸佛定成佛。一心信凈土。必生凈土矣。
龍舒凈土起信文
佛與菩薩。憫念眾生沉淪苦海。無由得出。故自以誓願威力。招誘人生凈土。人唯恐不信耳。若信心肯往。雖有罪惡。亦無不生。蓋不慈悲不足為佛。不濟度眾生。不足為佛。不有大威力。不足為佛。為其慈悲。故見眾生沉于苦海而欲濟度。為其有大威力。故能遂濟度之心。成濟度之功。此所以為佛也。經云。大醫王能治一切病。不能治命盡之人。佛能度一切眾生。不能度不信之人。蓋信者一念也。若人在生。時心念要去。身則隨去。心念要住。身則隨住。是身常隨念。然猶有念欲去。而身被牽繫者。身壞時。唯一念而已。一念到處。則無不
【現代漢語翻譯】 現代漢語譯本：回答：即使生於天上，也難免墮落。第一信，極樂世界的眾生一旦往生，就永遠不會退轉。第二信，眾生髮愿，愿生凈土，必定能夠往生。第三信，一聲佛名，能夠滅除八十一劫的生死重罪。第四信，唸佛之人，阿彌陀佛以神通光明攝取，永不捨棄。第五信，唸佛之人，十方世界恒河沙數諸佛，共同以神力時常護念。第六信，既然往生凈土，壽命無量，一生就能證得無上菩提。對於這十種信念，如果不能深信，心生疑惑，即使唸佛也無法往生。
考證
決定往生凈土
《歸元直指》說：過去有個叫明琛的人擅長畫蛇，畫的常山蛇氣勢逼真，還寫了關於蛇的理論。後來他轉世變成了蛇。李伯時畫馬，畫的打滾的馬栩栩如生，活靈活現。根據這兩件事來看，唸佛必定成佛的道理顯而易見。一心相信凈土，必定能夠往生凈土。
《龍舒凈土起信文》
佛與菩薩，憐憫眾生沉淪苦海，無法脫離，所以用自己的誓願威力，招引眾生往生凈土。人們只怕不相信罷了。如果真心相信願意往生，即使有罪惡，也都能往生。因為不慈悲不足以成為佛，不救度眾生不足以成為佛，沒有大威力不足以成為佛。正因為佛有慈悲心，所以見到眾生沉于苦海而想要救度；正因為佛有大威力，所以能夠實現救度的心願，成就救度的功德。這就是佛之所以為佛的原因。經書上說：『大醫王能治一切病，不能治命盡之人。佛能度一切眾生，不能度不信之人。』相信只在一念之間。如果人在世的時候，心裡想著要去哪裡，身體就會跟隨去哪裡；心裡想著要住在哪裡，身體就會跟隨住在哪裡。這是身體常常跟隨念頭。即使這樣，還有念頭想要去，而身體被牽絆的情況。身體壞滅的時候，只剩下一個念頭而已。一個念頭到達的地方，就沒有不能到達的。
【English Translation】 English version: Reply: Even if one is born in the heavens, one cannot avoid falling. First belief: Once sentient beings are born in the World of Ultimate Bliss (Sukhavati), they will never regress. Second belief: If sentient beings make a vow to be born in the Pure Land, they will definitely be reborn there. Third belief: Reciting the Buddha's name once can eradicate the heavy sins of birth and death for eighty-one kalpas (aeons). Fourth belief: Those who recite the Buddha's name are embraced and never abandoned by Amitabha Buddha's (Amitābha) divine power and light. Fifth belief: Those who recite the Buddha's name are constantly protected and cared for by the divine power of countless Buddhas in the ten directions of the universe. Sixth belief: Since one is born in the Pure Land, one's lifespan is immeasurable, and one will attain unsurpassed Bodhi (supreme enlightenment) in one lifetime. If one cannot deeply believe in these ten beliefs and harbors doubts, one will not be able to be reborn in the Pure Land even if one recites the Buddha's name.
Textual Research
Definitely Born in the Pure Land
The 'Direct Pointing to Returning to the Source' says: In the past, there was a man named Ming Chen who was skilled at painting snakes, creating the imposing manner of the Changshan snake, and also wrote a theory about snakes. Later, he was reborn as a snake. Li Boshi painted horses, creating the lively image of a horse rolling around. Based on these two events, the principle that reciting the Buddha's name will definitely lead to Buddhahood is clear. If one wholeheartedly believes in the Pure Land, one will definitely be born in the Pure Land.
Longshu's Text on Arousing Faith in the Pure Land
Buddhas and Bodhisattvas, pitying sentient beings who are sinking in the sea of suffering and unable to escape, therefore use their vows and power to attract sentient beings to be born in the Pure Land. People are only afraid of not believing. If one truly believes and is willing to be reborn, even with sins, one can still be born there. Because not being compassionate is not enough to become a Buddha, not saving sentient beings is not enough to become a Buddha, and not having great power is not enough to become a Buddha. It is because the Buddha has compassion that he sees sentient beings sinking in the sea of suffering and wants to save them; it is because the Buddha has great power that he can fulfill the wish to save and accomplish the merit of saving. This is why the Buddha is the Buddha. The scriptures say: 'A great physician can cure all diseases, but cannot cure a person whose life is exhausted. A Buddha can save all sentient beings, but cannot save those who do not believe.' Belief is only a single thought. If a person in this life thinks of going somewhere, the body will follow; if one thinks of staying somewhere, the body will follow. This is because the body always follows the thought. Even so, there are still situations where the thought wants to go, but the body is restrained. When the body is destroyed, only one thought remains. Wherever that one thought reaches, there is nowhere it cannot reach.
到。是以一念生凈土。則必生凈土。況佛與菩薩。又招引人往生乎。
考證
不信之人
宗鏡錄曰。不信之人。千佛不能救。如華嚴經中說信為手。如人有手。至於寶所。隨意採取。若當無手。空無所獲。如是入佛去者。有信心手。隨意採取道法之寶。若無信心。空無所得。
招引往生
西資鈔云。得生凈土。是假他力。彌陀愿攝。釋迦勸贊。諸佛護念。如彼大海。既得巨舟。仍有良導。加以便風。必速到彼岸也。若無信心。不肯登舟。遲留惡國者。誰之過歟。
又
人驟聞凈土之景象。多不信之。無足怪也。蓋拘於目前所見。遂謂目前所不見者。亦如此而已。故處此娑婆濁世。不信其有清凈佛土。所以生長於胞胎。不知彼有蓮華之化生。壽不過百年。不知彼有河沙之壽數。衣食必由於營作。不知彼有自然之衣食。快樂常雜于憂惱。不知彼有純一之快樂。然則佛之言。不可以目前所不見而不信也。況佛切戒人以妄語。必不自妄語以誑人。世人妄語者。非以規利則以避害。佛無求於世。何規利之有。佛視死生如刀斫虛空。何避害之有。是佛無所用其妄語也。世間中人以上者。猶不肯妄語以喪其行止。況佛乎。故先賢云。佛言不信。何言可信。昔有以忠臣為奸黨者。刻之於石
【現代漢語翻譯】 現代漢語譯本：因此，一念生起對凈土的信心，就必定能往生凈土。更何況有佛和菩薩，又引導人們往生呢？
考證
不信之人
《宗鏡錄》說：『不信的人，即使千佛也無法救度。』如同《華嚴經》中所說，信心是手。如同人有手，到達寶所，可以隨意採取。如果無手，則空無所獲。如此進入佛道的人，有信心之手，可以隨意採取道法之寶。如果無信心，則空無所得。
招引往生
《西資鈔》說：『得生凈土，是憑藉他力，即阿彌陀佛（Amitabha）的願力攝受，釋迦牟尼佛（Sakyamuni）的勸贊，諸佛的護念。』如同在大海中，既有巨大的船隻，又有優秀的嚮導，再加上順風，必定能快速到達彼岸。如果沒有信心，不肯登上船隻，遲留在惡劣的國土，那是誰的過錯呢？
又
人們乍一聽到凈土的景象，大多不相信，這不足為怪。因為拘泥於目前所見，就認為目前所不見的，也如此而已。所以身處這娑婆（Saha）濁世，不相信有清凈的佛土。因此生長於胞胎，不知道彼處有蓮花化生。壽命不過百年，不知道彼處有恒河沙數般的壽命。衣食必須通過營作，不知道彼處有自然的衣食。快樂常常夾雜著憂惱，不知道彼處有純一的快樂。既然如此，佛所說的話，不可以因為目前所不見就不相信。何況佛嚴厲告誡人們不要妄語，必定不會自己妄語來欺騙人。世人妄語，不是爲了謀取利益就是爲了避免災害。佛對世間沒有所求，哪裡有謀取利益的必要？佛看待生死如同用刀砍虛空，哪裡有避免災害的必要？因此佛沒有使用妄語的必要。世間中等以上的人，尚且不肯妄語來喪失自己的品行，更何況是佛呢？所以先賢說：『佛的話都不相信，還有什麼話可以相信？』從前有把忠臣當作奸黨的，刻在石頭上。
【English Translation】 English version: Therefore, if a single thought of faith arises towards the Pure Land (Sukhavati), one will certainly be reborn in the Pure Land. How much more so when the Buddhas and Bodhisattvas also guide people to be reborn there?
Textual Research
Those Who Do Not Believe
The Zong Jing Lu says: 'Those who do not believe, even a thousand Buddhas cannot save.' As the Avatamsaka Sutra says, faith is like a hand. Just as a person with a hand, upon reaching a treasure place, can take whatever they please. If one has no hand, one will gain nothing. Likewise, those who enter the Buddha's path with the hand of faith can freely take the treasures of the Dharma. If one has no faith, one will gain nothing.
Guiding to Rebirth
The Xi Zi Chao says: 'To be reborn in the Pure Land is through relying on other power, namely, the compassionate reception of Amitabha Buddha's (Amitabha) vows, the encouragement and praise of Sakyamuni Buddha (Sakyamuni), and the protection and mindfulness of all Buddhas.' It is like being on the great ocean, where one has both a giant ship and an excellent guide, plus favorable winds, one will surely reach the other shore quickly. If one has no faith and refuses to board the ship, lingering in the evil lands, whose fault is it?
Furthermore
People are often incredulous when they first hear of the Pure Land's splendor. This is not surprising. They are bound by what they see before their eyes, and thus assume that what they cannot see is just like what they can see. Therefore, living in this defiled Saha world (Saha), they do not believe in the existence of a pure Buddha-land. Born from a womb, they do not know of the lotus-flower birth there. With a lifespan of no more than a hundred years, they do not know of the lifespan there that is like the sands of the Ganges River. Needing to work for food and clothing, they do not know of the natural food and clothing there. With happiness always mixed with sorrow, they do not know of the pure and unmixed happiness there. Since this is so, the Buddha's words should not be disbelieved simply because they are not seen before our eyes. Moreover, the Buddha strictly warns people against false speech, and would certainly not deceive people with false speech himself. Worldly people lie either to seek profit or to avoid harm. The Buddha has no worldly desires, so what profit is there to seek? The Buddha views life and death as cutting through empty space, so what harm is there to avoid? Therefore, the Buddha has no need to use false speech. Even people of average or above moral standing in the world would not lie and lose their integrity, how much more so the Buddha? Therefore, the wise predecessors said: 'If the Buddha's words are not believed, what words can be believed?' In the past, there were those who treated loyal ministers as treacherous parties, engraving it in stone.
。天雷擊之。今以金寶彩色。鐫刻裝繪。以為輪藏。貯佛之言。供以香華。嚴以神龍。使其言之妄。則又甚於奸黨之碑。何為歷千百歲而天雷不擊之哉。以其言之誠也。是凈土之說。更無可疑者。況自古及今。修此者感應甚多。尤不可以不信者也。
考證
雷擊石碑
宋徽宗時。蔡京以元祐黨人司馬光等二十餘人。為奸邪。刻於石碑。而禁錮之。立之端門。而天雷擊仆焉。
又
此世界中。人生皆如水泡。生滅不常。幸而至七十者。古來猶稀。人只見眼前老者。不思不待(老而)去者多矣。況世間無非是苦。但不思省。故不覺知。不稱意時。固為苦矣。如或稱意。亦無多時。或自己大限。忽然而至。平生罪惡。不止於食肉衣絲。不思則已。思之誠可畏也。自少至老。自生至死積累既多。纏綿堅固。無由解脫。閉眼之後。不免隨業(緣去)杳杳冥冥。知在何處。或墮地獄。受諸極苦。或為畜生。受人宰殺。或生餓鬼。飢火燒身。或入修羅。嗔恨所迫。雖有善業。得生天上人間。受盡福報。依舊輪迴。漂流汩沒。無有出期。唯有西方凈土。最為超脫輪迴之捷徑。色身難得。趁康健時。辦此大事。當常作念云。吾曾自無始已來。輪迴六道。不曾知此法門。故不得出離。今日知之。豈可不即時
【現代漢語翻譯】 現代漢語譯本：如果用天雷來比喻，（輪藏）就會被天雷擊中。現在用金銀珠寶和彩色顏料，雕刻裝飾，做成輪藏，儲存佛的教言，用香和花供養，用神龍來莊嚴。如果輪藏里的話是虛妄的，那就比奸黨的石碑還要糟糕。為什麼經歷千百年而沒有被天雷擊中呢？因為輪藏里的話是真誠的。所以凈土的說法，更沒有可以懷疑的地方。況且從古到今，修習凈土法門的人感應很多，尤其是不可以不相信的。
考證
雷擊石碑
宋徽宗時期，蔡京把元祐年間的司馬光等二十多人，定為奸邪，刻在石碑上，並加以禁錮，立在端門，結果被天雷擊倒。
又
這個世界中，人的一生都像水泡一樣，生滅無常。有幸活到七十歲的人，自古以來都很少。人們只看到眼前的老人，卻不想想不等老就去世的人更多。況且世間沒有不是苦的，只是人們不思考反省，所以不覺得。不稱心如意的時候，固然是苦，即使稱心如意，也沒有多久。或者自己大限忽然來到，平生所造的罪惡，不僅僅是吃肉穿絲。不思考就算了，一思考實在可怕。從年少到年老，從出生到死亡，積累的罪業已經很多，纏綿堅固，沒有辦法解脫。閉眼之後，免不了隨著業力（因緣）飄飄蕩蕩，不知道會到哪裡去。或者墮入地獄，遭受各種極苦；或者變為畜生，被人宰殺；或者生為餓鬼，被飢火燒身；或者進入修羅道，被嗔恨所迫。即使有善業，能夠生到天上人間，享盡福報，依舊要輪迴，漂流沉沒，沒有脫離的時候。只有西方凈土，是超脫輪迴最便捷的途徑。人身難得，趁著身體健康的時候，辦理這件大事。應當常常這樣想：我曾經從無始以來，輪迴六道，不曾知道這個法門，所以不能夠脫離。今天知道了，怎麼可以不立刻修行呢？
【English Translation】 English version: If compared to a thunderbolt, (the revolving scripture cabinet) would be struck by lightning. Now, using gold, jewels, and colorful paints, it is carved and decorated, made into a revolving scripture cabinet, storing the Buddha's teachings, offered with incense and flowers, and adorned with divine dragons. If the words within the revolving scripture cabinet were false, it would be even worse than the stele of treacherous officials. Why is it that after thousands of years, it has not been struck by lightning? Because the words within it are sincere. Therefore, the teachings of the Pure Land are even more beyond doubt. Moreover, from ancient times until now, there have been many who have received responses from practicing this, and it is especially something that cannot be disbelieved.
Textual Research
Thunder Strikes Stone Stele
During the reign of Emperor Huizong of the Song Dynasty, Cai Jing designated Sima Guang and more than twenty others from the Yuanyou era as treacherous officials, inscribed their names on a stone stele, and imprisoned them. The stele was erected at Duanmen, but it was struck down by thunder.
Furthermore
In this world, people's lives are like bubbles, impermanent in their arising and ceasing. Those who are fortunate enough to reach seventy years of age are rare since ancient times. People only see the elderly before them, but do not think about how many die before reaching old age. Moreover, there is nothing in this world that is not suffering, but people do not contemplate and reflect, so they do not realize it. When things are not as one wishes, it is certainly suffering, and even when things are as one wishes, it does not last long. Or one's own lifespan may suddenly come to an end, and the sins committed throughout one's life are not limited to eating meat and wearing silk. It is fine not to think about it, but if one does think about it, it is truly frightening. From youth to old age, from birth to death, the accumulated sins are already numerous, entangled and firm, with no way to be liberated. After closing one's eyes, one cannot avoid following one's karma (cause and condition) drifting aimlessly, not knowing where one will go. Perhaps one will fall into hell, enduring all kinds of extreme suffering; or become an animal, slaughtered by humans; or be born as a hungry ghost, with hunger burning the body; or enter the Asura realm, driven by anger and hatred. Even if one has good karma, and is able to be born in the heavens or the human realm, enjoying all the blessings, one must still undergo reincarnation, drifting and sinking, with no time of escape. Only the Western Pure Land is the most convenient path to transcend reincarnation. It is difficult to obtain a human body, so while one is healthy, one should attend to this great matter. One should often think: 'I have been reincarnating in the six realms since beginningless time, and have never known this Dharma gate, so I have not been able to escape. Now that I know it, how can I not practice it immediately?'
下手。年高者固當勉力。年少者亦不可因循。命終往生極樂世界。回視死入陰府。見閻王受恐怖者。不可同年而語矣。
考證
隨業緣去
王居士曰。神者。我也。形者。我所舍也。我有去來。故舍有成壞。且神之來也。何自而來哉。蓋隨業緣而來。神之去也。何自而去哉。蓋隨業緣而去。業緣者何哉。其所作者。人間之業。神則隨之而生於人間。所作者。天上之業。神則隨之而生於天上。若作阿修羅之業。神則隨之而生於阿修羅。若作三惡道之業神則隨之。而生於三惡道。是輪迴六趣。無有出期。然則神者。自無始以來。投胎易殼。不得久留於一所。所以然者何哉。以吾所造之業。非久而不盡者。故神之舍于業也。業盡則形壞。形壞。則神無所舍。又隨吾今世所造之業而往矣。譬如人造屋宇。必居其中。人造飲食。必享其味。故造如是業。必受如是報。蓋自然之理也。然則吾今世所為。豈可以不慎哉。欲直脫輪迴。永離苦惱者。無如西方凈土。故不可以不修也○凈土指歸曰。善惡二輪。苦樂二報。皆三業所造。四緣所生。若一念心嗔恚邪淫。即地獄業。慳貪不施。即餓鬼業。愚癡暗蔽。即畜生業。我慢貢高。即修羅業。堅持五戒。即人業。精修十善。即天業。證悟人空。即聲聞業。知緣性離。即
【現代漢語翻譯】 現代漢語譯本： 下手。年長的人固然應當勉力修行，年輕的人也不可因此而因循怠惰。命終往生極樂世界（Sukhāvatī，西方凈土），回頭看那些死亡后墮入陰間地府，見到閻王（Yama，地獄之主）遭受恐怖的人，簡直不可同日而語啊。
考證
隨業緣而去
王居士說：『神，就是我（指精神、靈魂）。形，就是我所捨棄的（指肉體）。我有來去，所以肉體有成住壞空。而且神之來，從何而來呢？是隨著業緣而來。神之去，又往何而去呢？是隨著業緣而去。業緣是什麼呢？就是所作所為。如果所做的是人間的善業，神就隨著這些業而生於人間；如果所做的是天上的善業，神就隨著這些業而生於天上。如果造作阿修羅（Asura，一種非神非鬼的生命形態）的業，神就隨著這些業而生於阿修羅道。如果造作三惡道（指地獄、餓鬼、畜生）的業，神就隨著這些業而生於三惡道。這樣在六道輪迴（Saṃsāra，生命在六個不同的領域中循環）中，沒有脫離的一天。』
『那麼神，自從無始以來，不斷投胎換殼，不能長久停留在同一個地方。為什麼會這樣呢？因為我們所造的業，沒有不會窮盡的。所以神依附於業，業盡了，形體就壞滅。形體壞滅，神就沒有可以依附的地方，又隨著今生所造的業而去了。譬如人建造房屋，必定居住在其中；人制造飲食，必定享受其美味。所以造作什麼樣的業，必定承受什麼樣的果報，這是自然的道理啊。』
『那麼我今生所作所為，怎麼可以不謹慎呢？想要直接脫離輪迴，永遠遠離苦惱的人，沒有比西方凈土（Sukhāvatī，阿彌陀佛的凈土）更好的去處了，所以不可以不修習凈土法門啊。』《凈土指歸》說：『善惡兩種輪轉，苦樂兩種果報，都是由身口意三業所造作，由四大因緣所生起。如果一念心生起嗔恚邪淫，就是地獄業；慳吝貪婪不肯佈施，就是餓鬼業；愚癡闇昧，就是畜生業；我慢貢高，就是修羅業；堅持五戒，就是人業；精進修習十善，就是天業；證悟人空，就是聲聞（Śrāvaka，聽聞佛陀教誨而證悟的弟子）業；了知緣起性空，就是……』
【English Translation】 English version: Put your hands to work. The elderly should certainly strive diligently, and the young should not be lazy. When life ends and one is reborn in the Land of Ultimate Bliss (Sukhāvatī, the Western Pure Land), looking back at those who die and fall into the underworld, seeing Yama (the Lord of Death) and suffering terror, they are simply incomparable.
Textual Research
Going According to Karmic Conditions
Layman Wang said: 'The spirit is me (referring to the mind, soul). The form is what I abandon (referring to the physical body). I have coming and going, so the form has formation, existence, decay, and emptiness. Moreover, where does the coming of the spirit come from? It comes according to karmic conditions. Where does the going of the spirit go to? It goes according to karmic conditions. What are karmic conditions? They are what one does. If one does good deeds in the human realm, the spirit will be reborn in the human realm according to these deeds. If one does good deeds in the heavens, the spirit will be reborn in the heavens according to these deeds. If one creates the karma of Asuras (a type of demigod), the spirit will be reborn as an Asura. If one creates the karma of the three evil paths (hell, hungry ghosts, and animals), the spirit will be reborn in the three evil paths. Thus, in the six realms of reincarnation (Saṃsāra, the cycle of life in six different realms), there is no end to it.'
'So the spirit, since beginningless time, has been constantly reincarnating and changing shells, unable to stay in one place for long. Why is this so? Because the karma we create will eventually be exhausted. Therefore, the spirit relies on karma. When karma is exhausted, the form decays. When the form decays, the spirit has nowhere to rely on, and it goes according to the karma created in this life. It is like a person building a house, who will surely live in it; a person making food, who will surely enjoy its taste. Therefore, creating such karma will surely receive such retribution. This is a natural principle.'
'Then how can we not be careful about what we do in this life? For those who want to directly escape reincarnation and be forever free from suffering, there is no better place than the Western Pure Land (Sukhāvatī, the Pure Land of Amitābha), so we must cultivate the Pure Land Dharma.' The 'Direct Guide to the Pure Land' says: 'The two wheels of good and evil, the two retributions of suffering and happiness, are all created by the three karmas of body, speech, and mind, and arise from the four conditions. If a single thought arises of anger and sexual misconduct, it is the karma of hell. If one is stingy and unwilling to give, it is the karma of hungry ghosts. If one is ignorant and obscured, it is the karma of animals. If one is arrogant and conceited, it is the karma of Asuras. Upholding the five precepts is the karma of humans. Diligently cultivating the ten good deeds is the karma of heavens. Realizing the emptiness of self is the karma of a Śrāvaka (a disciple who attains enlightenment by hearing the Buddha's teachings). Knowing that conditioned nature is empty is...'
緣覺業。六度齊修。即菩薩業。真慈平等。即佛業。
又
譬如人入大城中。必先覓安下處。卻出幹事。抵暮昏黑。則有投宿之地。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。且先覓安下處者。不害其幹事。先備雨具者。不害其遠行。是修凈土者。皆不妨一切世務。人何為而不修乎。
又
世有專于參禪者。云唯心凈土。豈復更有凈土。自性阿彌。不必更見阿彌。此言似是而非也。何則。西方凈土。有理有跡。論其理。則能凈其心。故一切皆凈。誠為唯心凈土矣。論其跡。則實有極樂世界。佛丁寧詳復言之。豈妄語哉。又或信有凈土。而泥唯心之說。乃謂西方不足生者。謂參禪悟性。超越佛祖。阿彌不足見者。皆失之矣。何則。此言其高。竊恐不易到。彼西方凈土。無貪無戀。無嗔無癡。吾心能無貪無戀。無嗔無癡乎。彼西方凈土。思衣得衣。思食得食。欲靜則靜。欲去則去。吾思衣而無衣。則寒惱其心。思食而無食。則饑惱其心。欲靜而不得靜。則群動
【現代漢語翻譯】 現代漢語譯本 修習緣覺之業，同時修習六度（paramita，佈施、持戒、忍辱、精進、禪定、智慧），即是菩薩（Bodhisattva，覺悟有情）之業。以真誠的慈悲對待一切眾生，平等無二，即是佛（Buddha，覺悟者）之業。
又如，譬如人進入一座大城，必定先尋找一個安穩的住處，然後才出去辦事。等到傍晚天黑，便有可以投宿的地方。尋找安穩住處，說的就是修習凈土法門。等到傍晚天黑，說的是大限到來的時刻。有可以投宿的地方，說的是往生蓮花之中，不墮入惡趣（evil realms，地獄、餓鬼、畜生）之中。 又如春月遠行，先要準備好雨具。如果突然下起大雨，就不會有被雨淋濕的狼狽之苦。先準備雨具，說的就是修習凈土法門。突然下起大雨，說的是壽命將要終結的時刻。沒有被雨淋濕的狼狽之苦，說的是不會沉淪到惡趣，遭受各種苦惱。 而且，先尋找安穩的住處，不妨礙他辦事。先準備雨具，不妨礙他遠行。因此，修習凈土法門的人，都不會妨礙一切世俗事務。人們為什麼不修習凈土法門呢？
世間有人專門參禪，說『唯心凈土』，難道還有另外的凈土嗎？『自性阿彌』（Amitabha，無量光），不必再去見阿彌陀佛。』這些話聽起來好像有道理，但實際上是錯誤的。為什麼呢？西方凈土，有理有事。從理上來說，能夠清凈我們的心，所以一切都是清凈的，這確實是『唯心凈土』。從事上來說，確實有極樂世界，佛（Buddha，覺悟者）反覆詳細地說明，難道會是妄語嗎？ 又或者相信有凈土，卻執著于『唯心』的說法，就說西方凈土不值得往生，認為參禪悟效能超越佛祖，阿彌陀佛不值得去見，這些都是錯誤的。為什麼呢？這些話雖然說得很高妙，但我恐怕不容易做到。而西方凈土，沒有貪戀，沒有嗔恨，沒有愚癡。我們的心能夠沒有貪戀，沒有嗔恨，沒有愚癡嗎？西方凈土，想要衣服就有衣服，想要食物就有食物，想要安靜就安靜，想要離開就離開。我們想要衣服卻沒有衣服，就會因為寒冷而煩惱。想要食物卻沒有食物，就會因為飢餓而煩惱。想要安靜卻不能安靜，就會被各種念頭所擾亂。
【English Translation】 English version Cultivating the karma of a Pratyekabuddha (Solitary Buddha), and simultaneously practicing the Six Paramitas (giving, morality, patience, diligence, concentration, and wisdom) is the karma of a Bodhisattva (Enlightening Being). True compassion and equality towards all beings is the karma of a Buddha (Enlightened One).
Furthermore, it is like a person entering a large city who must first find a safe place to stay before going out to do business. When evening comes and it gets dark, there is a place to lodge. Finding a safe place to stay refers to cultivating the Pure Land practice. When evening comes and it gets dark refers to the arrival of the great limit (death). Having a place to lodge refers to being born in a lotus flower and not falling into the evil realms (hells, hungry ghosts, animals). It is also like traveling far in the spring, one must first prepare rain gear. If a sudden rain comes, there will be no suffering of being drenched and embarrassed. Preparing rain gear refers to cultivating the Pure Land practice. A sudden rain coming refers to the moment when life is about to end. Not having the suffering of being drenched and embarrassed refers to not sinking into the evil realms and suffering all kinds of afflictions. Moreover, finding a safe place to stay first does not hinder one's business. Preparing rain gear first does not hinder one's long journey. Therefore, those who cultivate the Pure Land practice do not hinder all worldly affairs. Why would people not cultivate it?
In the world, there are those who specialize in Chan (Zen) meditation, saying 'Only mind is Pure Land, is there really another Pure Land? 'The self-nature is Amitabha (Infinite Light), there is no need to see Amitabha again.' These words seem right but are actually wrong. Why? The Western Pure Land has both principle and phenomena. In terms of principle, it can purify our minds, so everything is pure. This is indeed 'Only mind is Pure Land.' In terms of phenomena, there really is the Land of Ultimate Bliss. The Buddha (Enlightened One) repeatedly and in detail explained it, would he be lying? Furthermore, some believe in the Pure Land but cling to the 'Only Mind' theory, saying that the Western Pure Land is not worth being born into, thinking that Chan meditation and enlightenment can surpass the Buddhas and Patriarchs, and that Amitabha is not worth seeing. These are all mistakes. Why? These words sound lofty, but I fear they are not easy to achieve. In the Western Pure Land, there is no greed, no attachment, no anger, no delusion. Can our minds be without greed, without attachment, without anger, without delusion? In the Western Pure Land, one gets clothes when one thinks of clothes, one gets food when one thinks of food, one can be quiet when one wants to be quiet, and one can leave when one wants to leave. If we think of clothes but have no clothes, we will be troubled by the cold. If we think of food but have no food, we will be troubled by hunger. If we want to be quiet but cannot be quiet, we will be disturbed by all kinds of thoughts.
惱其心。欲去而不得去。則擊累惱其心。是所謂唯心凈土者。誠不易得也。彼阿彌陀佛。福重山海。力挈天地。變地獄為蓮華。易於反掌。觀無盡之世界。如在目前。吾之福力。尚不能自為。常恐宿業深重。墜于地獄。況乃變作蓮華乎。隔壁之事猶不能知。況乃見無盡世界乎。是所謂自性阿彌者。誠不易到也。然則吾心可以為凈土。而猝未能為凈土。吾性可以為阿彌。而猝未能為阿彌。烏得忽凈土而不修。舍阿彌而不欲見乎。故修西方。見佛而得道則甚易。若止在此世界。欲參禪悟性。超越佛祖為甚難。況修凈土者。不礙於參禪。何參禪者。必薄凈土而不為也。由此言之。唯心凈土。自性阿彌者。大而不要。高而不切。修未到者。誤人多矣。不若腳踏實地。持誦修行。則人人必生凈土。徑脫輪迴。與虛言無實者。天地相遠矣。
又曰。參禪大悟。遂脫生死輪迴。固為上矣。然至此者。百無二三。若修西方。則直出輪迴。而生死自如。萬不漏一。若不修西方。不免隨業緣去。雖如青草堂。戒禪師。真如喆。惠古。皆汩沒輪迴。誠可畏也。
考證
唯心凈土
凈土指歸曰。欲達唯心凈土。先了諸法互融。世人不解。遂執方寸之心為凈土。以經中佛說國土莊嚴。悉是表顯。皆無實法。自招謗法之咎
【現代漢語翻譯】 現代漢語譯本： 使他的內心煩惱。想要離開卻無法離開，這會加劇內心的煩惱。這就是所謂的『唯心凈土』，實在不容易達到啊。那阿彌陀佛（Amitabha，西方極樂世界的教主），福德重如山海，力量能撼動天地，將地獄變為蓮花，易如反掌。觀察無盡的世界，如同就在眼前。我的福德力量，尚且不能自救，常常擔心宿世的罪業深重，會墮入地獄，更何況將地獄變為蓮花呢？隔壁的事情尚且不能知道，更何況見到無盡的世界呢？這就是所謂的『自性阿彌』，實在不容易達到啊。既然如此，我的心可以作為凈土，但一時之間不能成為凈土；我的自性可以作為阿彌陀佛，但一時之間不能成為阿彌陀佛。怎麼可以忽視凈土而不修，捨棄阿彌陀佛而不願見呢？所以修習西方凈土，見到佛而得道就非常容易。如果只是在這個世界，想要參禪悟性，超越佛祖就非常困難。更何況修習凈土的人，不妨礙參禪。為什麼參禪的人，一定要輕視凈土而不修習呢？由此說來，『唯心凈土，自性阿彌』，說起來很大，實際上沒有用處；說起來很高妙，實際上不切實際。對於修行尚未入門的人來說，會耽誤很多人啊。不如腳踏實地，持誦修行，那麼人人必定往生凈土，直接脫離輪迴，與那些虛言無實的人相比，有天壤之別啊。 又說，參禪大悟，從而脫離生死輪迴，固然是上乘之法。然而達到這種境界的人，百人中也難得兩三人。如果修習西方凈土，就能直接脫離輪迴，生死自在，萬人中也不會漏掉一個。如果不修習西方凈土，就免不了隨業緣而去。即使像青草堂、戒禪師、真如喆、惠古這樣的人，也都沉沒在輪迴之中，實在令人畏懼啊。 考證 唯心凈土 《凈土指歸》中說：想要達到唯心凈土，首先要了解諸法互相融合的道理。世人不理解，就執著于方寸之心就是凈土，認為經中佛所說的國土莊嚴，都是表面的顯現，都沒有實際的法，這是自招謗法的罪過。
【English Translation】 English version: To vex his mind. Desiring to leave but unable to. This intensifies the vexation of his mind. This is what is called 'Mind-Only Pure Land' (唯心凈土, Weixin Jingtu - Pure Land is only in the mind), which is truly not easy to attain. That Amitabha Buddha (阿彌陀佛, Amituofo - the principal Buddha in Pure Land Buddhism), whose blessings are as heavy as mountains and seas, and whose power can lift heaven and earth, can transform hell into a lotus flower with the ease of turning his palm. He observes the endless worlds as if they are right before his eyes. My own blessings and power are not even enough to save myself. I am constantly afraid that the deep weight of past karma will cause me to fall into hell, let alone transform it into a lotus flower. I cannot even know what is happening next door, let alone see the endless worlds. This is what is called 'Self-Nature Amitabha' (自性阿彌, Zixing Amita - Amitabha is within one's own nature), which is truly not easy to reach. If this is the case, my mind can be a Pure Land, but it cannot become a Pure Land immediately; my self-nature can be Amitabha, but it cannot become Amitabha immediately. How can one neglect the Pure Land and not cultivate it, abandon Amitabha and not wish to see him? Therefore, cultivating the Western Pure Land (西方, Xifang - the Western Pure Land of Amitabha Buddha) and attaining the Way by seeing the Buddha is very easy. If one only stays in this world, wanting to practice Chan (禪, Chan - Zen) to realize one's nature and surpass the Buddhas and Patriarchs is very difficult. Moreover, those who cultivate Pure Land are not hindered from practicing Chan. Why must those who practice Chan belittle the Pure Land and not cultivate it? From this perspective, 'Mind-Only Pure Land, Self-Nature Amitabha' are grand but useless, lofty but impractical. For those who have not yet entered the path of cultivation, it will mislead many people. It is better to be grounded, uphold recitations, and practice diligently. Then everyone will surely be reborn in the Pure Land, directly escape reincarnation, and be as far apart from those who speak empty words without substance as heaven and earth are from each other. Furthermore, to have a great enlightenment through Chan practice, and thereby escape the cycle of birth and death, is certainly the highest path. However, those who reach this state are rare, perhaps two or three out of a hundred. If one cultivates the Western Pure Land, one can directly escape the cycle of reincarnation, and have freedom over birth and death, without missing a single person out of ten thousand. If one does not cultivate the Western Pure Land, one cannot avoid going according to karmic conditions. Even people like Qingcao Tang, Chan Master Jie, Zhenru Zhe, and Huigu all sank into reincarnation, which is truly frightening. Textual Research Mind-Only Pure Land The 'Direct Pointing to the Pure Land' says: To reach the Mind-Only Pure Land, one must first understand the principle of the mutual fusion of all dharmas. People do not understand this, and thus cling to the idea that the square inch of the heart is the Pure Land, believing that the adornments of the Buddha-lands spoken of in the sutras are all superficial manifestations, without any real substance. This invites the fault of slandering the Dharma.
。須知心外無法。故曰唯心。經云。如百千燈光照一室。其光遍滿。無壞無雜。十方諸佛。九界眾生。色心依正。至於一塵一毛。隨舉一法。皆百千燈中之一燈也。行人一念如在東一燈。彌陀凈土。如在西一燈。以其光遍滿故。一即一切。一切即一。心外無土。土外無心。此即事之理。唯心凈土也。以無壞無雜故。此燈彼燈。不相混亂。心自是心。佛自是佛。凈土自是凈土。即此土眾生。念彼土之佛。而求往生。此即理之事。西方凈土也。雖分事理。實非兩途。若局于西方。而不達唯心。則得事失理。雖未能稱理。佛神力故。亦得往生。雖居下品。亦無退轉。若局自心。而不求西方。則事理俱失。以不求生。故不得往生。此失事也。以不知心外無法故。定執此方寸為心。昧心法圓融之旨。此失理也。
青草堂
龍舒凈土文云。宋時青草堂。年九十餘。有曾家婦人。常為齋供。及佈施衣物。和尚感其恩。乃言老僧與夫人作兒子。一日此婦生子。使人看青草堂。已坐化矣。所生子。即曾魯公也。以前世為僧。嘗修福慧。故少年登高科。其後作宰相。雖然如此。亦誤矣。不生西方。見佛了生死。乃念區區恩惠。為人作子。則不脫貪愛。永在輪迴。失計甚矣。
戒禪師
又云。五祖戒禪師。乃東坡前
【現代漢語翻譯】 現代漢語譯本：須知心外無法，所以說『唯心』。經書上說：『如百千燈的光芒照亮一間屋子，其光芒遍滿，沒有損壞，沒有混雜。十方諸佛（指遍佈十個方向的所有佛），九界眾生（指天、人、阿修羅、畜生、餓鬼、地獄，以及聲聞、緣覺、菩薩），色法和心法，依報和正報，乃至一粒微塵、一根毫毛，隨便舉出一個法，都是百千燈中的一盞燈。』修行人一念在東邊的一盞燈，彌陀凈土（指阿彌陀佛的清凈國土），如在西邊的一盞燈。因為它的光芒遍滿，所以一即一切，一切即一。心外沒有凈土，凈土外沒有心，這就是事相上的理體，唯心凈土的道理。因為沒有損壞，沒有混雜，所以這盞燈和那盞燈，不會互相混亂。心自然是心，佛自然是佛，凈土自然是凈土。就是這個世界的眾生，念彼世界的佛，而求往生，這就是理體上的事相，西方凈土的道理。雖然分為事和理，實際上不是兩條路。如果侷限於西方，而不明白唯心的道理，那麼就得到了事相而失去了理體。雖然未能完全符合理體，但由於佛的神力，也能往生。雖然居住在下品，也沒有退轉。如果侷限於自心，而不求往生西方，那麼事相和理體都失去了。因為不求往生，所以不能往生，這是失去事相。因為不知道心外無法，一定執著這方寸之地為心，迷惑了心法圓融的宗旨，這是失去理體。
青草堂
《龍舒凈土文》中說：宋朝時，青草堂（人名），九十多歲，有一位曾家的婦人，常常為他提供齋飯，以及佈施衣物。和尚感激她的恩情，就說老僧要給夫人做兒子。有一天，這位婦人生了一個兒子，派人去看青草堂，已經坐化了。所生的兒子，就是曾魯公（人名）。因為前世是僧人，曾經修習福慧，所以少年時就考中了高科，之後做了宰相。雖然如此，也錯了。不往生西方，見佛了生死，卻念著區區的恩惠，給人做兒子，那麼就不能脫離貪愛，永遠在輪迴中。失算太大了。
戒禪師
又說：五祖戒禪師（人名），是蘇東坡（人名）的前身。
【English Translation】 English version: It must be understood that there is no Dharma outside the mind, hence the saying 'Only Mind'. The sutra says: 'Like the light of hundreds of thousands of lamps illuminating a room, its light pervades everywhere, without damage or mixture. The Buddhas of the ten directions (referring to all Buddhas throughout the ten directions), the sentient beings of the nine realms (referring to the realms of gods, humans, asuras, animals, hungry ghosts, hell beings, as well as sravakas, pratyekabuddhas, and bodhisattvas), form and mind, the dependent and the principal, even a single mote of dust, a single hair, any single Dharma that is taken up, is one of the hundreds of thousands of lamps.' A practitioner's single thought is like one lamp in the east, Amitabha's Pure Land (referring to the pure land of Amitabha Buddha) is like one lamp in the west. Because its light pervades everywhere, one is all, and all is one. There is no Pure Land outside the mind, and no mind outside the Pure Land. This is the principle in phenomena, the doctrine of the Pure Land of Only Mind. Because there is no damage and no mixture, this lamp and that lamp do not confuse each other. The mind is naturally the mind, the Buddha is naturally the Buddha, and the Pure Land is naturally the Pure Land. It is that the sentient beings of this world, recite the Buddha of that world, and seek rebirth there. This is the phenomenon in principle, the doctrine of the Western Pure Land. Although divided into phenomena and principle, they are actually not two separate paths. If one is limited to the West, and does not understand the principle of Only Mind, then one gains the phenomenon but loses the principle. Although one may not fully accord with the principle, due to the Buddha's divine power, one can still be reborn there. Although residing in the lower grades, there is no regression. If one is limited to one's own mind, and does not seek rebirth in the West, then both phenomena and principle are lost. Because one does not seek rebirth, one cannot be reborn, this is losing the phenomenon. Because one does not know that there is no Dharma outside the mind, one insists on this square inch as the mind, and is deluded about the doctrine of the perfect fusion of mind-Dharma, this is losing the principle.
Qing Cao Tang
The 'Longshu Pure Land Essay' says: During the Song Dynasty, Qing Cao Tang (person's name), over ninety years old, had a woman from the Zeng family who often provided him with vegetarian meals and offered him clothing. The monk was grateful for her kindness, and said that the old monk would be her son. One day, this woman gave birth to a son, and sent someone to check on Qing Cao Tang, who had already passed away in meditation. The son who was born was Zeng Lugong (person's name). Because in his previous life he was a monk who had cultivated blessings and wisdom, he passed the imperial examinations at a young age and later became a prime minister. Even so, he was mistaken. Instead of being reborn in the West to see the Buddha and end the cycle of birth and death, he thought of a small kindness and became someone's son, then he cannot escape greed and love, and will forever be in the cycle of reincarnation. A great miscalculation indeed.
Chan Master Jie
It also says: Chan Master Jie of the Fifth Patriarch (person's name), was the previous incarnation of Su Dongpo (person's name).
身。此亦大誤也。若前為僧。參禪兼修西方。則必往生凈土。何至生此世界。多受苦惱哉。聞東坡南行。唯帶阿彌陀佛一軸。人問其故。答云。此軾生西方公據也。東坡至此。方為得計。亦以宿植善根。明達過人。方悟此理也。
真如喆
又云。有喆老者。坐禪四十年不睡。精苦如此。若修西方。必作不退轉地菩薩。即生死自如矣。不知修此。乃生大富貴處。一生多受苦惱。可哀也哉。或云。喆老之精修。今生多受憂苦。何也。答云。佛言假令百千劫。所作業不忘。因緣會遇時。果報還自受。永嘉大師亦云。了則業障本來空。未了應須還宿債。喆老若生西方。則宿債不須還也。
惠古
又云。有惠古長老。亦名行尊宿也。死而生於宰相家。後生登高科。世固以為榮矣。然亦甚失計也。何則。楞伽經謂世間修行人。如澄濁水。澄之雖清。未去濁腳。攪之復濁。古老之謂也。如生西方。見佛得道。復來生此世間。則刷去濁腳。純為清水。雖攪之不復濁矣。今生富貴家。後生登高科。譬如大象入泥。一步深如一步。奈之何哉。故雖名行尊宿。亦不可不修西方。古老足以鑒矣。
汩沒
列子云。與赍俱入。與汩俱出○赍。水臍也。從上入下而沒。汩。水泡也。從下泛上而出。故云汩沒。
【現代漢語翻譯】 現代漢語譯本 身。這真是大錯特錯了。如果之前是僧人，參禪同時修習西方凈土法門，那必定往生凈土，怎麼會生到這個世界，遭受諸多苦惱呢？聽說蘇東坡南行時，只帶了一幅阿彌陀佛（Amitabha）的畫像。有人問他原因，他回答說：『這是我蘇軾往生西方的憑據啊。』蘇東坡這樣做，才算是考慮周全。也是因為他宿世種下善根，明達過人，才能領悟這個道理。
真如喆（Zhenru Zhe）
又說，有位喆老，坐禪四十年不睡覺，精進刻苦如此。如果修習西方凈土法門，必定能成為不退轉地的菩薩，就能生死自在了。不知道修習凈土法門，卻生到大富大貴之家，一生多受苦惱，真是可悲啊。有人問，喆老如此精進修行，今生為何還多受憂愁苦惱呢？回答說：佛說，『假使經過百千劫，所造的業也不會忘記。因緣際會之時，果報還是要自己承受。』永嘉大師也說：『了悟了，業障本來就是空。沒有了悟，就應當償還宿世的債務。』喆老如果往生西方凈土，那麼宿世的債務就不需要償還了。
惠古（Huigu）
又說，有位惠古長老，也叫行尊宿。死後投生到宰相家，後來又考中高科。世人固然認為這是榮耀，然而這也是非常失算的。為什麼呢？《楞伽經》（Laṅkāvatāra Sūtra）說世間修行人，就像是澄清渾濁的水，澄清之後雖然清澈，但沒有去除污濁的根腳，攪動之後又會變得渾濁。說的就是惠古長老這種情況。如果往生西方凈土，見佛得道，再來投生到這個世間，就能刷去污濁的根腳，純粹成為清水，即使攪動也不會再渾濁了。現在投生到富貴人家，後世又考中高科，就像是大象陷入泥潭，一步比一步深，這可怎麼辦呢？所以即使名為行尊宿，也不可以不修習西方凈土法門。惠古長老的例子足以作為借鑑。
汩沒（Gǔ mò）
《列子》說：『與赍（zī）俱入，與汩（gǔ）俱出。』赍，是水的中心，從上向下進入而沒入。汩，是水泡，從下向上泛起而出。所以說汩沒。
【English Translation】 English version He was reborn. This is a great mistake. If he had been a monk before, practicing Chan (Zen) meditation and also cultivating the Western Pure Land, he would surely have been reborn in the Pure Land. Why would he be born into this world and suffer so much? It is said that when Su Dongpo (Su Shi) traveled south, he only carried a scroll of Amitabha Buddha (Amitabha). When people asked him why, he replied, 'This is my, Su Shi's, certificate for rebirth in the Western Pure Land.' Su Dongpo was wise to do this. It was also because he had planted good roots in previous lives and was exceptionally intelligent that he understood this principle.
Zhenru Zhe (Zhenru Zhe)
It is also said that there was an old monk named Zhe who sat in meditation for forty years without sleeping. He was so diligent and austere. If he had cultivated the Western Pure Land, he would surely have become a Bodhisattva of non-retrogression, and he would have been free from birth and death. Not knowing to cultivate this, he was born into a wealthy and noble family, suffering much in his life. How sad! Someone asked, 'Why does old monk Zhe, who cultivated so diligently, still suffer so much in this life?' The answer is, 'The Buddha said, 'Even after hundreds of thousands of kalpas, the karma one has created will not be forgotten. When the conditions are right, the consequences will be borne by oneself.' Yongjia Dashi (Yongjia Xuanjue) also said, 'If one understands, karmic obstacles are originally empty. If one does not understand, one must repay past debts.' If old monk Zhe were reborn in the Western Pure Land, then he would not need to repay past debts.
Huigu (Huigu)
It is also said that there was an elder named Huigu, also known as Venerable Xing. After death, he was reborn into the family of a prime minister, and later he passed the imperial examination with high honors. The world certainly considers this to be glorious, but it is also a great miscalculation. Why? The Laṅkāvatāra Sūtra (Laṅkāvatāra Sūtra) says that worldly practitioners are like clarifying muddy water. Although it becomes clear after clarification, the muddy residue has not been removed. When stirred, it becomes muddy again. This is what happened to Elder Huigu. If one were reborn in the Western Pure Land, saw the Buddha, and attained enlightenment, and then was reborn into this world, one could brush away the muddy residue and become pure water. Even if stirred, it would not become muddy again. Now, being born into a wealthy family and later passing the imperial examination with high honors is like an elephant sinking into the mud, one step deeper than the last. What can be done? Therefore, even if one is called Venerable Xing, one cannot but cultivate the Western Pure Land. The example of Elder Huigu is enough to serve as a warning.
Gǔ mò (Gǔ mò)
Liezi (Liezi) says, 'Entering with zi (zī), exiting with gǔ (gǔ).' Zi is the center of the water, entering from above and sinking. Gǔ is a water bubble, rising from below and emerging. Therefore, it is called gǔ mò.
又
按楞嚴經云。有十種仙。皆壽千萬載。數盡復入輪迴。為不曾了得真性。故與六道眾生。同名七趣。是皆輪迴中人也。世人學仙者。萬不得一。縱使得之。亦不免輪迴。為著于形神而不能捨去也。且形神者。乃真性中所現之妄想。非為真實。故寒山詩云。饒汝得仙人。恰似守尸鬼。非若佛家之生死自如。而無所拘也。近自數百年來。學仙者豈止千萬。終皆死亡。埋于下土。欲求長生。莫如凈土。生凈土者。壽數無量。其為長生也大矣。不知修此法門。而學神仙。豈不惑哉。或云。凈土乃閉眼後事。有何證驗。答云。凈土傳備載感應。豈無證驗哉。況神仙者。有所得。則秘而不傳。佛法門唯恐傳之不廣。是其慈悲廣大。未易測量。非神仙之可比也。
(還)謹按往生集云。後魏曇鸞。從陶隱居得仙。經十卷。欣然自得。以為神仙必可致也。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。汝可誦此。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。彎深信之。遂焚仙經而專修觀經。雖寒暑之變。疾病之來。亦不懈怠。一日令弟子高聲念阿
【現代漢語翻譯】 現代漢語譯本 再者， 根據《楞嚴經》所說，有十種仙人，都壽命長達千萬年，但壽命結束后仍然進入輪迴。這是因為他們沒有徹悟真性，所以與六道眾生一樣，同屬於七趣。他們都是輪迴中的人。世人學仙的，一萬個人中也難得有一個成功。即使成功了，也免不了輪迴，因為執著于形體和精神而不能捨棄。而且，形體和精神，都是真性中所顯現的虛妄念想，並非真實。所以寒山詩說：『即使你成了仙人，也好像是守著屍體的鬼。』不像佛家那樣生死自在，而沒有任何拘束。近幾百年來，學仙的人何止千萬，最終都死亡，埋在地下。想要尋求長生，不如修習凈土法門。往生凈土的人，壽命是無量的，這才是真正的長生。不修習這個法門，而去學神仙，豈不是太迷惑了嗎？有人說：『凈土是閉眼之後的事情，有什麼證據呢？』回答說：『凈土的傳記中記載了很多感應事蹟，難道沒有證據嗎？』況且神仙之術，有所得就秘而不傳，而佛法唯恐不能廣泛傳播。這是佛的慈悲廣大，難以衡量，不是神仙可以相比的。
（還）謹按《往生集》所說，後魏的曇鸞，從陶隱居那裡得到了十卷仙經，非常高興，認為一定可以修成神仙。後來遇到僧人菩提留支（Bodhiruci），問他說：『佛道有長生嗎？能使人返老還童、不死嗎？』菩提留支（Bodhiruci）說：『長生不死，是我的佛道。』於是把《十六觀經》交給他，說：『你可以誦讀此經，這樣三界就不會再有你的生處，六道也不會再有你的去處。盈虛訊息，禍福成敗，都無法影響你。』它的壽命，有劫石那麼長，有恒河沙那麼多。沙石的數量是有限的，壽命的數量是無窮的。這是我們金仙氏的長生。』曇鸞深信不疑，於是焚燒了仙經，專心修習《觀經》。即使寒暑變化，疾病來臨，也不懈怠。有一天，他讓弟子高聲唸誦阿
【English Translation】 English version Furthermore, According to the Surangama Sutra, there are ten types of immortals, all of whom have lifespans of millions of years, but after their lifespans end, they still enter into reincarnation. This is because they have not fully realized their true nature, so they belong to the same seven realms as the beings of the six realms. They are all people within reincarnation. Among the people in the world who study immortality, it is difficult for even one in ten thousand to succeed. Even if they succeed, they cannot avoid reincarnation, because they are attached to form and spirit and cannot let go. Moreover, form and spirit are illusory thoughts manifested in the true nature, not reality. Therefore, the Cold Mountain poem says: 'Even if you become an immortal, you are just like a ghost guarding a corpse.' It is not like the Buddhas, who are free in life and death, without any constraints. In recent centuries, how many millions of people have studied immortality, but in the end, they all die and are buried underground. If you want to seek longevity, it is better to cultivate the Pure Land Dharma. Those who are reborn in the Pure Land have immeasurable lifespans, which is true longevity. Isn't it confusing to not cultivate this Dharma and instead study immortals? Some people say: 'The Pure Land is something that happens after death, what evidence is there?' The answer is: 'The biographies of the Pure Land contain many accounts of responses, isn't that evidence?' Moreover, immortals keep their techniques secret and do not transmit them, while the Buddhas fear that the Dharma will not be widely spread. This is the vast compassion of the Buddhas, which is difficult to measure and cannot be compared to immortals.
(Also) According to the Collection of Rebirths, during the Later Wei dynasty, Tanluan (Tanluan) obtained ten volumes of immortal scriptures from Tao Hongjing (Tao Hongjing), and was very happy, believing that he could definitely cultivate into an immortal. Later, he met the monk Bodhiruci (Bodhiruci) and asked him: 'Does the Buddha's path have longevity? Can it make people rejuvenate and not die?' Bodhiruci (Bodhiruci) said: 'Longevity and immortality are my Buddha's path.' So he gave him the Sixteen Contemplations Sutra, saying: 'You can recite this sutra, so that the three realms will no longer have your place of birth, and the six realms will no longer have your place to go. Waxing and waning, fortune and misfortune, success and failure, will not be able to affect you.' Its lifespan is as long as kalpa stones, as many as the sands of the Ganges. The number of sands and stones is limited, but the number of lifespans is infinite. This is the longevity of our Golden Immortal lineage.' Tanluan (Tanluan) deeply believed it, so he burned the immortal scriptures and focused on cultivating the Contemplation Sutra. Even with changes in cold and heat, and the arrival of illness, he did not slacken. One day, he asked his disciples to loudly recite A
彌陀佛。西向叩頭而亡。是時僧俗同聞管絃絲竹之聲。從西而來。良久乃止。蓮師贊曰。黃冠者恒言曰。釋氏有死。神仙長生。今支公謂佛有長生。仙無長生。此論痛快簡當。高出千古。鸞法師舍偽歸真。如脫敝屣。豈非宿有正因者哉。不特此也。又按明宗集云。呂洞賓初參黃龍。言下頓契。乃作偈曰。棄卻瓢囊摵碎琴。如今不戀汞中金。自從一見黃龍后。始覺從前錯用心。嗚呼。洞賓已得仙道者。而其言尚如此。則仙道之不如佛道。益可知矣。而今人猶不能捨仙求佛。如鸞法師焉。謂之何哉。
考證
金仙氏
或問。釋迦佛成道記云。金輪作王。注云。金輪王統治四天下。由是凌虛。周遊四天。一切國土。見金輪飛至。皆自臣伏。以此得名金仙。然歟。否歟。答。恐不重在此。還以法身金剛不壞。故名金仙。雖然。諸佛皆金剛不壞者。何獨以金仙歸之釋迦佛。或者有取于金輪。亦未可知也。
三界六道
三界者。自阿鼻大地獄。至他化自在天。皆名欲界。以有情慾也。上有色界。止有色身。無男女之形。又上有無色界。亦無色身。止有魂識如鬼神。總名三界也○須彌山四傍。謂之四天王天。又上。則謂之帝釋天。又上雲層四重天。總名欲界也。又上雲層十八重天。總名色界也。又上
【現代漢語翻譯】 現代漢語譯本： 阿彌陀佛。他面向西方叩頭而逝。當時，僧人和俗人一同聽見管絃絲竹的聲音從西方傳來，過了很久才停止。蓮池大師讚歎說：『道士們總是說，佛教徒有死亡，神仙能長生。現在支道林說佛有長生，仙沒有長生，這個論斷痛快簡明，遠超千古。』曇鸞法師捨棄虛偽，歸向真理，就像丟掉破鞋一樣。這難道不是因為他前世就種下了正因嗎？不僅如此，再看《明宗集》中記載，呂洞賓最初參拜黃龍禪師，一聽之下就頓悟契合，於是作偈說：『丟棄了瓢和囊，摔碎了琴，如今不再迷戀汞中的金。自從一見黃龍后，才覺得從前都用錯了心。』唉，呂洞賓已經是得道的神仙了，而他的話尚且如此，那麼仙道不如佛道，就更加可以知道了。而現在的人仍然不能捨棄仙道而求佛道，像曇鸞法師那樣，這該怎麼說呢？
考證
金仙氏（對佛的尊稱）
有人問：『釋迦牟尼佛成道記中說，金輪作王（擁有金輪的統治者）。註釋說，金輪王統治四天下，因此能夠凌空飛行，周遊四天下的所有國土。見到金輪飛來，都會自行臣服。因此得名金仙。』是這樣嗎？不是這樣嗎？回答：恐怕重點不在這裡，而是因為法身金剛不壞，所以稱為金仙。雖然如此，諸佛都是金剛不壞之身，為什麼唯獨用金仙來稱呼釋迦牟尼佛呢？或許是因為取了金輪的含義，也未可知。
三界六道（佛教宇宙觀的組成部分）
三界指的是，從阿鼻大地獄到他化自在天，都叫做欲界，因為有情慾存在。上面有色界，只有色身，沒有男女之形。再上面有無色界，也沒有色身，只有魂識像鬼神一樣。總稱為三界。須彌山四周圍，叫做四天王天。再往上，就叫做帝釋天。再往上是雲層四重天，總稱為欲界。再往上是雲層十八重天，總稱為色界。再往上...
【English Translation】 English version: Amitabha. He faced west, kowtowed, and passed away. At that time, monks and laypeople alike heard the sound of pipes, strings, and bamboo instruments coming from the west, which ceased after a long while. Master Lianchi praised, 'Taoists always say that Buddhists die, while immortals live forever. Now, Zhi Daolin says that the Buddha has eternal life, while immortals do not. This argument is incisive, concise, and surpasses all others throughout history.' Dharma Master Tanluan abandoned falsehood and returned to the truth, like discarding worn-out shoes. Isn't this because he had planted the right causes in a previous life? Not only that, but according to the Mingzong Ji, Lü Dongbin initially visited Zen Master Huanglong and immediately attained enlightenment upon hearing his teachings, composing a verse: 'Discarding the gourd and bag, smashing the zither, now no longer attached to the gold in mercury. Since meeting Huanglong, I realize that I had been using my mind wrongly before.' Alas, Lü Dongbin was already an accomplished immortal, and yet his words are like this, so it is even more evident that the Dao of Immortals is inferior to the Buddha's Way. And yet, people today still cannot abandon immortality and seek Buddhahood, like Dharma Master Tanluan. What can be said about this?
Textual Research
Golden Immortal (a respectful title for the Buddha)
Someone asked, 'The record of Shakyamuni Buddha's enlightenment says, 'The Golden Wheel King (a ruler possessing the golden wheel).' The commentary says, 'The Golden Wheel King rules the four continents, and thus can fly through the air, traveling to all lands of the four continents. Upon seeing the golden wheel flying, all will submit themselves.' Therefore, he is named the Golden Immortal.' Is this so? Or is it not so?' The answer is, 'The emphasis is probably not on this, but rather because the Dharma body is indestructible like diamond, hence the name Golden Immortal.' Although this is the case, all Buddhas have indestructible bodies like diamond, so why is the title Golden Immortal only attributed to Shakyamuni Buddha? Perhaps it is because of the meaning of the golden wheel, but this is uncertain.
Three Realms and Six Paths (components of the Buddhist cosmology)
The Three Realms refer to everything from the Avici Great Hell to the Paranirmitavasavartin Heaven, all of which are called the Desire Realm, because sentient beings have desires. Above that is the Form Realm, which only has physical bodies and no male or female forms. Above that is the Formless Realm, which also has no physical bodies, only souls and consciousness like ghosts and spirits. These are collectively called the Three Realms. The four sides of Mount Sumeru are called the Heaven of the Four Heavenly Kings. Above that is called the Heaven of Indra. Above that are four layers of cloud heavens, collectively called the Desire Realm. Above that are eighteen layers of cloud heavens, collectively called the Form Realm. Above that...
空層四重天。總名無色界也。諸天詳於後○龍舒居士曰。欲明六道。先明十二緣。
十二緣
初門曰。一念心起。即具十二因緣。出大集經中○又曰。因緣者。十二法展轉能感果。故名因。互相由藉而有。謂之緣也。因緣相續。則生死往還無際。若知無明。不起取有。則三界二十五有。生死俱息。是為出世之要術也。
十二緣之圖
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因情生此十二緣。造成三界六道輪迴之業。不得斷絕。往西方。則情滅而性現。故永劫無輪迴。
初門。
一無明
因眼見色而生愛心。即是無明。
二行
為愛造業。即名為行。
三識
至心專念。故名為識。
四名色
識其色行。是名名色。
五六入
六處生貪。是名六入。
六觸
因入求愛。名之為觸。
七受
貪著心。名之為受。
八愛
纏綿不捨。名之為愛。
九取
求是等法。名之為取。
十有
如是法生。是名為有。
十一生
次第不斷。名之為生。
十二老死
次第斷故。名之為死。
龍舒居士曰。無明
【現代漢語翻譯】 現代漢語譯本 空無邊處天、識無邊處天、無所有處天、非想非非想處天，總稱為『無』。諸天的詳細情況在後面說明。龍舒居士說：想要明白六道輪迴，首先要明白十二因緣。
十二因緣
初門說：一念心動，就具備了十二因緣。出自《大集經》。又說：因緣，是指十二種法輾轉相生，能夠感生果報，所以稱為『因』。互相依賴而存在，稱為『緣』。因緣相續不斷，那麼生死輪迴就沒有止境。如果明白沒有無明，不起貪愛執取，那麼三界二十五有，生死就都止息了。這是脫離世間輪迴的關鍵。
十二因緣圖
（影象描述：十二因緣圖）
因為情愛而產生這十二因緣，造成三界六道輪迴的業力，無法斷絕。往生西方極樂世界，那麼情愛就滅盡而本性顯現，所以永遠沒有輪迴。
初門。
一、無明（Avidya）
因為眼睛看見美好的事物而產生愛戀之心，這就是無明。
二、行（Samskara）
爲了愛戀而造作各種行為，就叫做行。
三、識（Vijnana）
一心專注地思念，所以叫做識。
四、名色（Namarupa）
認識到這個色和行，就叫做名色。
五、六入（Sadayatana）
六處產生貪戀，就叫做六入。
六、觸（Sparsa）
因為進入而尋求愛戀，就叫做觸。
七、受（Vedana）
貪戀執著的心，就叫做受。
八、愛（Trsna）
纏綿不捨，就叫做愛。
九、取（Upadana）
追求這些事物，就叫做取。
十、有（Bhava）
這些法產生，就叫做有。
十一、生（Jati）
次第相續不斷，就叫做生。
十二、老死（Jaramarana）
次第斷絕，所以叫做死。
龍舒居士說：無明
【English Translation】 English version The Heaven of Boundless Space, the Heaven of Boundless Consciousness, the Heaven of Nothingness, and the Heaven of Neither Perception nor Non-Perception are collectively called 'Nothingness'. Details of the heavens will be explained later. Layman Longshu said: To understand the Six Realms of Rebirth, one must first understand the Twelve Links of Dependent Origination.
The Twelve Links of Dependent Origination
The first section says: When a thought arises, it contains the Twelve Links of Dependent Origination. This is from the Mahasamghata Sutra. It also says: 'Dependent Origination' refers to the twelve dharmas that generate each other and can produce karmic results, hence called 'cause'. Existing by relying on each other is called 'condition'. If causes and conditions continue, then the cycle of birth and death will have no end. If one understands that there is no ignorance and does not give rise to attachment and grasping, then the Three Realms and Twenty-five Existences will cease. This is the key to escaping the cycle of rebirth.
Diagram of the Twelve Links of Dependent Origination
(Image description: Diagram of the Twelve Links of Dependent Origination)
Because of emotional love, these Twelve Links of Dependent Origination arise, creating the karma of the cycle of rebirth in the Three Realms and Six Paths, which cannot be broken. Rebirth in the Western Pure Land of Ultimate Bliss extinguishes emotional love and manifests the inherent nature, so there is no more rebirth.
First Section.
- Ignorance (Avidya)
When the eyes see beautiful things and generate a loving heart, this is ignorance.
- Action (Samskara)
Creating actions for the sake of love is called action.
- Consciousness (Vijnana)
Single-mindedly focusing thoughts is called consciousness.
- Name and Form (Namarupa)
Recognizing this form and action is called name and form.
- Six Sense Bases (Sadayatana)
The six sense bases generate craving, which is called the six sense bases.
- Contact (Sparsa)
Seeking love through entry is called contact.
- Feeling (Vedana)
The mind of craving and attachment is called feeling.
- Craving (Trsna)
Lingering and unwilling to let go is called craving.
- Grasping (Upadana)
Seeking these things is called grasping.
- Becoming (Bhava)
These dharmas arise, which is called becoming.
- Birth (Jati)
Continuing in sequence is called birth.
- Old Age and Death (Jaramarana)
Ceasing in sequence is called death.
Layman Longshu said: Ignorance
。謂闇昧真性。行。謂動作。識。謂魂識。名。謂受想行識。色。謂色身。六入。謂六根。觸。謂觸六根者。因闇昧真性故。不能寂然不動。乃生魂識。因有名色。遂有六入。因六入。故有觸。因觸。故受。因受。故愛。因愛。故取。因取。故常有之。因此復受生。因生。故有老死。相牽不斷。故名十二緣。
三界六道之圖
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有十二緣之業。造成三界六道輪迴之報。不得解脫。生西方。則業斷而報空。故永無墜墮。
六道
又名六趣。趣者到也。言我所作之業。運到彼處也。
一地獄道
四教儀曰。又名泥犁。而言地獄者。此處在地之下。謂八寒八熱等大獄。各有眷屬。其中最苦者。隨其作業。各有輕重。經劫數等。其最重者。一日之中。八萬四千生死。經劫無量。作上品十惡五逆者。感此道身○佛祖統紀曰。四洲地獄者。南洲有正有邊。東西洲有邊無正。北洲邊正俱無。正獄在地下二萬由旬。邊者。在地上鐵圍山間。三洲人造業。皆來南洲正獄。及東西南洲邊獄。受其苦報。又云。地獄有三種。熱獄八。受燒惱苦。寒獄八。受寒凍苦。三邊獄。受別業報。名輕系。亦名孤獨○五無間獄。在熱地獄第八者是也
【現代漢語翻譯】 所謂『闇昧真性』，是指對真實本性的無知和迷惑。『行』，指的是行為和動作。『識』，指的是靈魂和意識。『名』，指的是受、想、行、識這四種精神活動。『色』，指的是物質的身體。『六入』，指的是眼、耳、鼻、舌、身、意這六種感官。『觸』，指的是六根與外界的接觸。因為對真實本性的無知和迷惑，所以不能保持寂靜不動，於是產生了靈魂和意識。因為有了名和色，就有了六入。因為有了六入，所以有了觸。因為有了觸，所以有了受。因為有了受，所以有了愛。因為有了愛，所以有了取。因為有了取，所以這種狀態就持續存在。因此又會再次受生。因為有了生，所以有了老死。這些因素相互牽連，循環不斷，所以叫做十二緣起。
三界六道之圖
（此處插入圖片）
因為有了十二緣起的業力，才造成了在三界六道中輪迴的果報，無法得到解脫。如果能夠往生西方極樂世界，那麼業力就會斷滅，果報也會空無，所以永遠不會再墮落。
六道
又叫做六趣。『趣』的意思是『到達』。意思是說，我所造作的業力，會把我帶到那個地方。
一、地獄道
《四教儀》中說：又叫做泥犁（Niraya）。之所以叫做地獄，是因為這個地方位於地下，指的是八寒地獄和八熱地獄等大型地獄，每個地獄都有其眷屬。其中最痛苦的地獄，會根據所造的業力，各有輕重，經歷的劫數也各不相同。其中最重的罪業，一天之中要經歷八萬四千次的生死，經歷的劫數也是無量的。造作上品十惡和五逆罪的人，會感應到這種地獄之身。《佛祖統紀》中說：四大洲的地獄，南贍部洲（Jambudvipa）有正獄和邊獄，東勝身洲（Purvavideha）和西牛賀洲（Aparagodaniya）只有邊獄沒有正獄，北俱盧洲（Uttarakuru）邊獄和正獄都沒有。正獄位於地下二萬由旬的地方。邊獄位於地上的鐵圍山之間。三大洲的人造作惡業，都會來到南贍部洲的正獄，以及東勝身洲、西牛賀洲和南贍部洲的邊獄，承受其痛苦的果報。又說，地獄有三種：熱獄有八個，承受燒灼的痛苦；寒獄有八個，承受寒冷的凍結的痛苦；三邊獄，承受各自不同的業報，也叫做輕系，也叫做孤獨。《五無間獄》位於熱地獄的第八個地獄之中。
【English Translation】 『Ignorance of the true nature』 refers to the lack of knowledge and delusion regarding one's true essence. 『Action』 refers to behavior and deeds. 『Consciousness』 refers to the soul and awareness. 『Name』 refers to the four mental activities of sensation (vedana), perception (samjna), volition (samskara), and consciousness (vijnana). 『Form』 refers to the material body. 『Six Entrances』 refers to the six sense organs: eyes, ears, nose, tongue, body, and mind. 『Contact』 refers to the contact between the six sense organs and the external world. Because of ignorance and delusion regarding the true nature, one cannot remain still and silent, and thus the soul and consciousness arise. Because of name and form, there are the six entrances. Because of the six entrances, there is contact. Because of contact, there is sensation. Because of sensation, there is love. Because of love, there is grasping. Because of grasping, this state continues to exist. Therefore, one is born again. Because of birth, there is old age and death. These factors are interconnected and constantly cycling, so it is called the Twelve Links of Dependent Origination (dvadasanga-pratityasamutpada).
Diagram of the Three Realms and Six Paths
(Image inserted here)
Because of the karma of the Twelve Links of Dependent Origination, the retribution of reincarnation in the Three Realms (trayo-dhatavah) and Six Paths (sad-gati) is created, making it impossible to attain liberation. If one can be reborn in the Western Pure Land (Sukhavati), then the karma will be extinguished and the retribution will be empty, so one will never fall again.
The Six Paths
Also known as the Six Realms. 『Path』 means 『to arrive』. It means that the karma I have created will take me to that place.
- The Hell Realm (Naraka-gati)
The 『Four Teachings』 says: It is also called Niraya (Niraya). The reason it is called hell is because this place is located underground, referring to the eight cold hells and eight hot hells, etc., each with its own retinue. The most painful hells vary in severity depending on the karma created, and the kalpas (kalpa) experienced also vary. The heaviest sins involve experiencing eighty-four thousand deaths and rebirths in a single day, for countless kalpas. Those who commit the highest level of the ten evil deeds (dasa-akusala) and the five rebellious acts (panca-anantarya) will experience this hellish body. The 『Comprehensive Record of the Buddha's Lineage』 says: The hells of the four continents: Jambudvipa (Jambudvipa) has both main and border hells, Purvavideha (Purvavideha) and Aparagodaniya (Aparagodaniya) have border hells but no main hells, and Uttarakuru (Uttarakuru) has neither border nor main hells. The main hells are located 20,000 yojanas (yojana) underground. The border hells are located between the Iron Ring Mountains (Cakravada). People from the three continents who create evil karma will come to the main hells of Jambudvipa, as well as the border hells of Purvavideha, Aparagodaniya and Jambudvipa, to suffer the consequences. It is also said that there are three types of hells: eight hot hells, which suffer the pain of burning; eight cold hells, which suffer the pain of freezing; and three border hells, which suffer different karmic retributions, also called light imprisonment, also called solitary. The 『Five Uninterrupted Hells』 are located in the eighth of the hot hells.
。造十惡五逆。墮此獄耳。趣苦無間。捨身生報故。受苦無間。中無樂故。時無間。定一劫故。命無間。中不絕故。形無間。一人多人皆滿故。
二畜生道
四教儀曰。此道遍諸處。披毛戴角。鱗甲羽毛。四足多足。有足無足。水陸空行。互相吞啖。受苦無窮。作中品十惡五逆者。感此道身○僧肇曰。癡慢遍重。多墮畜生。
三餓鬼道
四教儀曰。此道亦遍諸處。有福德者。作山林冢廟神。無福德者。居不凈處不得飲食。常受鞭打。填河塞海。受苦無量。作下品五逆十惡。感此道身。華嚴疏曰。有三種。重者。飢火節爛。不聞水漿之名。中者。伺求盪滌膿血糞穢。輕者。時薄一飽。僧肇曰。慳貪無福。多墮餓鬼。
四阿修羅道
四教儀曰。此翻無酒。或在海岸海底。宮殿嚴飾。常好戰鬥。在因之時。懷猜忌心。雖行五常。欲勝他故。作下品十善。感此道身○法數云。有四類。鬼畜人天也。鬼者。居大海邊。胎生。天中降德貶墜。人趣攝。畜者。居大海邊。卵生。護法乘通行空。鬼趣攝。人者。為人慢強無德。濕生。下劣生海水心。畜趣攝。天者。居半須彌山巖窟。化生。執得世界力無畏。天趣攝。
五人道
四教儀曰。四洲不同。東弗婆提。壽二百五十歲。南閻浮
【現代漢語翻譯】 現代漢語譯本：造作十惡（dasakusala，十種惡業）五逆（pancanantariya，五種極重罪），便會墮入此地獄。感受痛苦沒有間斷，是因為捨棄此身而生於果報之中。遭受痛苦沒有間斷，是因為其中沒有快樂。時間沒有間斷，是因為必定經歷一個劫（kalpa，極長的時間單位）。壽命沒有間斷，是因為中間不會斷絕。形體沒有間斷，是因為無論一人或多人，都充滿其中。
二、畜生道
《四教儀》說：『此道遍佈各處，披毛戴角，有鱗有甲，有羽毛，四足多足，有足無足，水陸空行，互相吞食，遭受無盡痛苦。』造作中品十惡五逆者，感得此道之身。僧肇說：『愚癡和傲慢特別嚴重的人，多會墮入畜生道。』
三、餓鬼道
《四教儀》說：『此道也遍佈各處，有福德的，作山林冢廟之神；沒有福德的，居住在不乾淨的地方，得不到飲食，常受鞭打，填河塞海，遭受無量痛苦。』造作下品五逆十惡，感得此道之身。《華嚴疏》說：『有三種餓鬼：重的，飢火燒身，聽不到水漿的名字；中的，伺機尋找盪滌膿血糞穢；輕的，偶爾能薄薄地飽餐一頓。』僧肇說：『慳吝貪婪沒有福德的人，多會墮入餓鬼道。』
四、阿修羅道
《四教儀》說：『阿修羅翻譯為無酒。或者在海岸海底，宮殿嚴飾，常常喜歡戰鬥。在因地之時，懷有猜忌之心，雖然奉行五常，卻想要勝過他人，造作下品十善，感得此道之身。』《法數》說：『有四類阿修羅：鬼、畜、人、天。鬼道的阿修羅，居住在大海邊，是胎生。天道的阿修羅，是天中降德貶墜而來。人道的阿修羅，為人傲慢強橫而無德，是濕生，下劣地生於海水中心。畜生道的阿修羅，居住在大海邊，是卵生，護法乘通，行走于空中，屬於鬼道所攝。天道的阿修羅，居住在半須彌山（Sumeru，佛教宇宙觀中的聖山）的巖窟中，是化生，執持世界，有力量而無所畏懼，屬於天道所攝。』
五、人道
《四教儀》說：『四大洲各不相同。東弗婆提（Purva-videha，東勝身洲），壽命二百五十歲；南閻浮
【English Translation】 English version: Those who commit the ten evil deeds (dasakusala) and the five rebellious acts (pancanantariya) will fall into this hell. Experiencing suffering without interruption is due to abandoning this body and being born into retribution. Suffering without interruption is because there is no joy within. Time is without interruption because it is destined to last for one kalpa (an extremely long unit of time). Life is without interruption because it does not cease in between. Form is without interruption because whether it is one person or many, it is filled completely.
- The Animal Realm
The 'Four Teachings' states: 'This realm pervades all places, with creatures covered in fur and wearing horns, with scales and shells, with feathers, four-legged or multi-legged, with feet or without feet, moving on land, in water, or in the air, devouring each other, enduring endless suffering.' Those who commit the middle-grade ten evil deeds and five rebellious acts will be reborn in this realm. The Venerable Sengzhao said: 'Those with particularly severe ignorance and arrogance are more likely to fall into the animal realm.'
- The Hungry Ghost Realm
The 'Four Teachings' states: 'This realm also pervades all places. Those with merit become gods of mountains, forests, tombs, and temples; those without merit dwell in unclean places, unable to obtain food and drink, constantly subjected to whipping, filling rivers and blocking the seas, enduring immeasurable suffering.' Those who commit the lower-grade five rebellious acts and ten evil deeds will be reborn in this realm. The 'Huayan Commentary' states: 'There are three types of hungry ghosts: the severe ones suffer from burning hunger and never hear the name of water; the middling ones seek to wash away pus, blood, and filth; the light ones occasionally get a meager meal.' The Venerable Sengzhao said: 'Those who are stingy, greedy, and without merit are more likely to fall into the hungry ghost realm.'
- The Asura Realm
The 'Four Teachings' states: 'Asura translates as 'no wine'. They may reside on the coast or in the seabed, in palaces adorned with splendor, constantly fond of fighting. In their causal stage, they harbor suspicion and jealousy. Although they practice the five constant virtues, they desire to surpass others. Those who commit the lower-grade ten good deeds will be reborn in this realm.' The 'Dharma Number' states: 'There are four types of Asuras: ghosts, animals, humans, and gods. The ghost Asuras reside by the great sea and are born from wombs. The god Asuras are those who have fallen from the heavens due to diminished virtue. The human Asuras are arrogant, strong, and without virtue, born from moisture, inferiorly born in the heart of the sea. The animal Asuras reside by the great sea, born from eggs, protecting the Dharma and traveling through the air, belonging to the ghost realm. The god Asuras reside in the caves of Mount Sumeru (the sacred mountain in Buddhist cosmology), born through transformation, holding the power of the world, fearless, belonging to the god realm.'
- The Human Realm
The 'Four Teachings' states: 'The four continents are different. In the East Purva-videha (East Videha Continent), the lifespan is two hundred and fifty years; in the South Jambudvipa
提。壽一百歲。西瞿耶尼。壽五百歲。北郁單越。壽一千歲。命無中夭。聖人不生其中。皆苦樂相間。在因之時。行五常五戒。行中品十善。感此道身○長水云。人四生者。毗舍佉母。卵生三十二子。胎生者。常人也。濕生。即奈女從庵羅樹濕氣而生。化生。即劫初之人。二禪福將盡。下生贍部州。是也。旁生具四者。如地行羅剎。及鬼子母。皆是胎生。故知有胎生鬼。余皆化生也。
六天道
二十八天不同。欲界六天。色界十八天。無色界四天也。初欲界六天者。一四王天。居須彌山腹。二忉利天。居須彌山頂。自有三十三天。蓋四方各有八天。四八三十二天。帝釋善法堂天。總帥三十二天。共三十三天。總名忉利天也。已上二天。單修上品十善。得生其中。三夜摩天。四兜率天。五化樂天。六他化自在天。已上四天。空居。修上品十善。兼坐禪未到定。得生其中。次色界十八天者。分為四禪。初禪三天。梵眾。梵輔。大梵也。二禪三天。少光。無量光。光音也。三禪三天。少凈。無量凈。遍凈也。四禪九天。無雲。福生。廣果。已上三天。凡夫住處。修上品十善坐禪者。得生其中。無想天。外道所居。無煩。無熱。善見。善現。色究竟。已上五天。第三果居處。上之九天離欲初散。未出色籠。故名色
【現代漢語翻譯】 現代漢語譯本： 提婆（Deva）：壽命一百歲。 西瞿耶尼洲（West Godaniya）：壽命五百歲。 北郁單越洲（Uttarakuru）：壽命一千歲，沒有中途夭折的情況，但聖人不會出生在那裡。這些地方都是苦樂交織的。在因地修行時，奉行五常、五戒，修持中品十善，才能感得這樣的果報之身。 長水法師說，眾生有四種出生方式：毗舍佉母（Visakha's mother）是卵生，生了三十二個兒子；胎生，指普通人；濕生，就像奈女從庵羅樹的濕氣中出生；化生，指劫初的人，二禪天的福報將盡，下生到贍部洲（Jambudvipa）的情況。 旁生（動物）也具備四種出生方式。例如，地行羅剎（earth-walking Rakshasa）和鬼子母（Hariti），都是胎生。由此可知有胎生的鬼，其餘的都是化生。
六天道
二十八天的境界各不相同，分為欲界六天、色界十八天、無色界四天。首先是欲界六天：一、四王天（Cāturmahārājikā Devas），位於須彌山（Mount Sumeru）山腹；二、忉利天（Trāyastriṃśa），位於須彌山頂，共有三十三天。四方各有八天，四八三十二天，加上帝釋天（Indra）的善法堂天，總共統領三十二天，合稱三十三天，總名為忉利天。以上二天，只需修持上品十善，就能往生其中。三、夜摩天（Yāmadeva），四、兜率天（Tuṣita），五、化樂天（Nirmāṇarati），六、他化自在天（Paranirmita-vaśavartin）。以上四天，屬於空居天，修持上品十善，兼修坐禪但未達到未到地定，才能往生其中。 其次是色界十八天，分為四禪天。初禪三天：梵眾天（Brahma-pāriṣadya）、梵輔天（Brahma-purohita）、大梵天（Mahābrahmā）。二禪三天：少光天（Parīttābha）、無量光天（Apramāṇābha）、光音天（Ābhāsvara）。三禪三天：少凈天（Parīttaśubha）、無量凈天（Apramāṇaśubha）、遍凈天（Śubhakṛtsna）。四禪九天：無雲天（Anabhraka）、福生天（Puṇyaprasava）、廣果天（Bṛhatphala）。以上三天，是凡夫居住的地方，修持上品十善並坐禪的人，才能往生其中。無想天（Asañjñasattva），是外道所居住的地方。無煩天（Avṛha）、無熱天（Atapa）、善見天（Sudṛśa）、善現天（Sudarśana）、色究竟天（Akaniṣṭha）。以上五天，是三果聖者居住的地方。以上的九天，雖然已經脫離了欲界的粗散亂，但還沒有脫離色界的束縛，所以稱為色界。
【English Translation】 English version: Deva: Life span of one hundred years. West Godaniya: Life span of five hundred years. Uttarakuru: Life span of one thousand years, without premature death, but sages are not born there. These places are a mixture of suffering and happiness. During the causal stage of practice, adhering to the Five Constant Virtues and the Five Precepts, and practicing the middle-grade Ten Virtuous Acts, one can attain such a body as a result. Master Changshui said that beings have four types of birth: Visakha's mother was oviparous, giving birth to thirty-two sons; viviparous refers to ordinary people; moisture-born, like the Nai woman born from the moisture of the Amra tree; transformation-born, referring to the people at the beginning of a kalpa, whose blessings from the second Dhyana heaven are about to expire, and they are born in Jambudvipa. Animals also have four types of birth. For example, earth-walking Rakshasas and Hariti are viviparous. From this, it is known that there are viviparous ghosts, and the rest are transformation-born.
The Six Heavens of Desire Realm
The twenty-eight heavens are different, divided into the six heavens of the Desire Realm, the eighteen heavens of the Form Realm, and the four heavens of the Formless Realm. First, the six heavens of the Desire Realm: 1. The Heaven of the Four Kings (Cāturmahārājikā Devas), located in the abdomen of Mount Sumeru; 2. The Heaven of the Thirty-three (Trāyastriṃśa), located on the summit of Mount Sumeru, has thirty-three heavens. Each of the four directions has eight heavens, four eights are thirty-two heavens, plus Indra's Good Dharma Hall Heaven, which collectively governs the thirty-two heavens, collectively called the Heaven of the Thirty-three. For the above two heavens, one only needs to cultivate the upper-grade Ten Virtuous Acts to be born there. 3. The Heaven of Yama (Yāmadeva), 4. The Heaven of Tuṣita, 5. The Heaven of Nirmāṇarati, 6. The Heaven of Paranirmita-vaśavartin. The above four heavens belong to the heavens dwelling in space, cultivating the upper-grade Ten Virtuous Acts, and practicing meditation but not reaching the Unreached Concentration, one can be born there. Next are the eighteen heavens of the Form Realm, divided into the four Dhyana heavens. The three heavens of the first Dhyana: Brahma-pāriṣadya, Brahma-purohita, Mahābrahmā. The three heavens of the second Dhyana: Parīttābha, Apramāṇābha, Ābhāsvara. The three heavens of the third Dhyana: Parīttaśubha, Apramāṇaśubha, Śubhakṛtsna. The nine heavens of the fourth Dhyana: Anabhraka, Puṇyaprasava, Bṛhatphala. The above three heavens are where ordinary people reside, and those who cultivate the upper-grade Ten Virtuous Acts and practice meditation can be born there. Asañjñasattva is where heretics reside. Avṛha, Atapa, Sudṛśa, Sudarśana, Akaniṣṭha. The above five heavens are where the third-stage Arhats reside. The above nine heavens, although they have escaped the gross distractions of the Desire Realm, have not yet escaped the bondage of the Form Realm, so they are called the Form Realm.
界。坐得禪定。故得禪名。三無色界四天者。空處。識處。無所有處。非非想處。已上四天。只有四陰。而無色蘊。故得名也。上來所釋。從地獄至非非想天。雖然苦樂不同。未免生而復死。死已還生。故名生死。
劫石
佛祖統紀曰。兜率銖衣拂青石○注云。石廣一由旬。厚半由旬。兜率天人過百年。以六銖衣一拂。至石消盡。乃為一大劫。非轆轤小劫也。
河沙
恒河沙。恒河。亦云殑伽河。阿耨達池。四面各出一河。東銀牛口。出殑伽河。南北西各出水流入海。惟恒河沙。極細而多。故以此喻壽數之多也。
永明壽禪師戒人勿輕凈土文
設問曰。但見性悟道。便超生死。何用繫念彼佛。求生凈土。答曰。真修行人。應自審察。如人飲水。冷暖自知。今存龜鑑以破多惑。諸仁者當觀自己行解。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。恭稟佛來。定不謬誤也。仍往生傳所載。古今高士事蹟。顯著非一。宜觀覽以自照知。又當自度。臨命終時。生死去住。定得自在否。自無始來。惡
【現代漢語翻譯】 現代漢語譯本： 『界』，指的是安坐于禪定之中，因此得名『禪』。『三無四天』指的是空無邊處天、識無邊處天、無所有處天、非想非非想處天。以上四天只有四陰（受、想、行、識），而沒有色蘊（物質），因此得名。以上所解釋的，從地獄到非想非非想天，雖然苦樂不同，但都無法避免生了又死，死了又生，所以叫做生死。
劫石
《佛祖統紀》中說：兜率天的天人，用銖衣拂拭青石。（註釋說：）石頭寬一由旬（Yojana，古印度長度單位），厚半由旬。兜率天（Tushita Heaven）的天人每過一百年，用六銖重的衣服拂拭一次，直到石頭完全磨損消失，才算一個大劫（Kalpa，時間單位）。這並非轆轤小劫。
河沙
恒河沙（Ganges River sand），恒河（Ganges River），也叫做殑伽河（Ganga River）。阿耨達池（Anavatapta）四面各流出一條河，東面從銀牛口流出殑伽河。南、北、西各面流出的水都流入大海。只有恒河的沙子，極其細小而數量眾多，所以用它來比喻壽數之多。
永明延壽禪師勸誡人不要輕視凈土的文章
假設有人問：『只要見性悟道，就能超越生死，為什麼還要繫念阿彌陀佛（Amitabha），求生凈土（Pure Land）？』回答說：『真正的修行人，應該自己審察。就像人喝水，冷暖自知。現在存留龜鑑（可以作為借鑑的事物）來破除眾多疑惑。各位仁者應當觀察自己的修行和理解，見性悟道，受到如來（Tathagata）的授記，繼承祖師的地位，能像馬鳴（Ashvaghosa）、龍樹（Nagarjuna）菩薩那樣嗎？得到無礙的辯才，證得法華三昧（Lotus Samadhi），能像天臺智者大師那樣嗎？宗門和教理都通達，修行和理解兼顧，能像忠國師那樣嗎？』這些大士，都明白地留下言教，深深地勸人往生凈土，這正是自利利他，怎麼會誤人又自誤呢？況且釋迦牟尼佛（Sakyamuni Buddha）讚歎，金口叮嚀，希望聽從古代賢人的教誨，恭敬地遵循佛的教導，一定不會有錯。而且往生傳所記載的，古今高士的事蹟，顯著的例子不止一個，應該觀看借鑑以自我反省。又應當自己衡量，臨命終時，生死去留，一定能得自在嗎？自從無始以來，所造的惡
【English Translation】 English version: 『Realm』 refers to sitting in meditative concentration, hence the name 『Dhyana』 (meditation). 『The Three Formless Realms and Four Heavens』 refer to the Heaven of Boundless Space, the Heaven of Boundless Consciousness, the Heaven of Nothingness, and the Heaven of Neither Perception nor Non-Perception. The above four heavens only have the four skandhas (form, feeling, perception, mental formations, and consciousness), and no rupa-skandha (matter), hence the name. The above explanation, from hell to the Heaven of Neither Perception nor Non-Perception, although suffering and happiness are different, cannot avoid being born and dying, dying and being born again, hence it is called samsara (birth and death).
Kalpa Stone
The Records of the Buddhist Patriarchs states: The Tushita Heaven (Tushita Heaven) beings use a six-銖 (unit of weight) garment to wipe a blue stone. (The commentary says:) The stone is one Yojana (ancient Indian unit of distance) wide and half a Yojana thick. The Tushita Heaven beings wipe it once every hundred years with a six-銖 garment. When the stone is completely worn away, it is considered a great Kalpa (aeon). This is not a small Kalpa of a water clock.
Ganges Sand
Ganges River sand (Ganges River sand). The Ganges River (Ganges River), also called the 殑伽河 (Ganga River). From the four sides of Lake Anavatapta (Anavatapta), each flows a river. The Ganges River flows out from the silver ox mouth in the east. The water flowing out from the south, north, and west all flows into the sea. Only the sand of the Ganges River is extremely fine and numerous, so it is used to describe the multitude of lifespans.
Zen Master Yongming Yanshou's Admonition Against Disparaging the Pure Land
Suppose someone asks: 『If one sees one's nature and attains enlightenment, one transcends birth and death. Why bother focusing one's mind on Amitabha (Amitabha), seeking rebirth in the Pure Land (Pure Land)?』 The answer is: 『A true practitioner should examine himself. Like a person drinking water, he knows himself whether it is cold or warm. Now, let us preserve the tortoise mirror (things that can be used as a reference) to dispel many doubts. All of you should observe your own practice and understanding. Having seen your nature and attained enlightenment, receiving the prediction of the Tathagata (Tathagata), inheriting the position of the patriarch, can you be like Ashvaghosa (Ashvaghosa) and Nagarjuna (Nagarjuna)? Having attained unobstructed eloquence, realizing the Lotus Samadhi (Lotus Samadhi), can you be like the Great Master Zhiyi of Tiantai? Being proficient in both the school of Zen and the teachings, cultivating both practice and understanding, can you be like the National Teacher Zhong? These great beings have all clearly left behind teachings, deeply exhorting people to be reborn in the Pure Land. This is precisely benefiting oneself and benefiting others. How could they mislead others and mislead themselves? Moreover, Sakyamuni Buddha (Sakyamuni Buddha) praised and earnestly exhorted, hoping to follow the teachings of the ancient sages, respectfully following the Buddha's teachings, there will certainly be no mistake. Furthermore, as recorded in the Biographies of Rebirth, the deeds of eminent people throughout history are numerous and evident. One should observe and learn from them to reflect on oneself. One should also measure oneself, at the time of death, can one certainly be free to go or stay in the cycle of birth and death? Since beginningless time, the evil
業重障。定不現前。此一報身。定脫輪迴否。三途惡道。異類中行。出沒自由。定無苦惱否。天上人間。十方世界。隨意寄託。定無滯礙否。若也了了。自信得及。何善如之。若其未也。莫以一時貢高。卻致永劫沉淪。自失善利。將復誰尤。嗚呼哀哉。何嗟及矣。
考證
貢高
凈名經曰。我心憍慢者。為現大力士。消伏諸貢高。令住無上道○僧肇曰。慢心自高。如山峰不停水。菩薩現力士伏貢高心。然後潤以法水。
丞相鄭清之勸修凈土文
人皆謂修凈土不如禪教律。余獨謂禪教律法門。莫如修凈土。夫真凈明妙。虛徹靈通。凡在智愚。皆具此性。根塵幻境。相與淪胥。生死輪迴。窮劫不斷。故釋氏以禪教律假說方便。使之從門而入。俱得超悟。惟無量壽佛獨出一門。曰修行凈土。如單方治病。簡要直截。一念之專。即到彼岸。不問緇白。皆可奉行。但知為化愚俗淺近之說。其實則成佛道捷徑之途。今之學佛者。不過禪教律。究竟圓頓莫如禪。非利根上器。神領意解者。則未免墮頑空之失。研究三乘莫如教。非得魚忘筌。因指見月者。則未免鉆故紙之病。護善遮惡莫如律。非身心清凈。表裡一如。則未免自纏縛之苦。總而觀之。論其所入。則禪教律。要其所歸。則戒定慧。不由禪教
【現代漢語翻譯】 現代漢語譯本： 如果業障深重，禪定無法顯現，那麼憑藉這一個報身，真的能夠脫離輪迴嗎？如果身處三途惡道，在不同的生命形態中穿梭，真的能夠自由自在，沒有痛苦煩惱嗎？如果能在天上人間，十方世界隨意寄託，真的能夠沒有阻礙嗎？如果能夠完全明白這些道理，並且深信不疑，那還有什麼比這更好呢？如果還沒有明白，就不要因為一時的貢高我慢，導致永劫的沉淪，白白喪失了善利，到時又能責怪誰呢？唉，可悲啊！到那時後悔也來不及了。
考證：
貢高（gòng gāo）： 《維摩詰經》說：『對於心懷憍慢的人，菩薩會示現大力士，降伏他們的貢高之心，使他們安住于無上道。』僧肇解釋說：『慢心使人自高自大，像山峰一樣無法停留水流。菩薩示現大力士，降伏貢高之心，然後用法水滋潤他們。』
丞相鄭清之勸修凈土文： 人們都認為修習凈土不如禪宗、教宗和律宗。我卻認為禪宗、教宗和律宗的法門，都不如修習凈土。真凈明妙，虛徹靈通的本性，無論智者還是愚者，都具備這種本性。但是由於根塵幻境相互作用，導致生死輪迴，永無止境。所以釋迦牟尼佛通過禪宗、教宗和律宗，假借各種方便法門，使人們從不同的門徑進入，最終都能超脫覺悟。只有無量壽佛（Amitābha）獨闢蹊徑，開創了修行凈土的法門，就像用單方來治療疾病一樣，簡要直接。只要一心專注唸佛，就能到達彼岸。無論出家在家，都可以奉行。不要認為這是爲了教化愚昧之人而說的淺顯之語，實際上這是成就佛道的捷徑。現在學佛的人，大多不過是修習禪宗、教宗和律宗。如果論究竟圓滿，莫過於禪宗，但如果不是利根之人，能夠神領意會，就難免會陷入頑空的錯誤。如果研究三乘教法，莫過於教宗，但如果不能得魚忘筌，因指見月，就難免會陷入鉆研故紙堆的弊病。如果護持善行，遮止惡行，莫過於律宗，但如果不能身心清凈，表裡如一，就難免會陷入自我束縛的痛苦。總而言之，從入門途徑來說，有禪宗、教宗和律宗；從最終歸宿來說，是戒、定、慧。不由禪教
【English Translation】 English version: If karmic obstacles are heavy, and samadhi (deep meditative state) cannot manifest, can one truly escape the cycle of reincarnation with this one body of retribution? If one is in the three evil realms (three lower realms of existence), traversing through different life forms, can one truly be free and without suffering and affliction? If one can freely reside in the heavens and the human realm, and in the ten directions of the world, can one truly be without hindrance? If one can fully understand these principles and deeply believe in them, what could be better? If one has not yet understood, do not, due to temporary arrogance, cause eternal sinking, losing the benefits of goodness in vain. Who can one blame then? Alas, how sorrowful! It will be too late for regret.
Verification:
Arrogance (Gòng Gāo): The Vimalakirti Sutra says: 'For those with arrogance in their hearts, a mighty warrior will appear to subdue their arrogance and lead them to abide in the unsurpassed path.' Monk Zhao explains: 'Arrogance makes one haughty, like a mountain peak that cannot hold water. Bodhisattvas manifest as mighty warriors to subdue arrogance, and then nourish them with the water of Dharma.'
Chancellor Zheng Qingzhi's Exhortation to Cultivate Pure Land: People all say that cultivating Pure Land is not as good as Chan (Zen), Doctrine, and Discipline. I alone say that the Dharma doors of Chan, Doctrine, and Discipline are not as good as cultivating Pure Land. The nature of true purity, brightness, subtlety, emptiness, and spiritual penetration is possessed by all, whether wise or foolish. However, due to the interaction of the six sense bases and illusory environments, the cycle of birth and death continues endlessly. Therefore, Shakyamuni Buddha used Chan, Doctrine, and Discipline as expedient means to enable people to enter through different paths and ultimately achieve transcendence and enlightenment. Only Amitabha (Wúliàngshòu Fó) Buddha uniquely opened a path, creating the Dharma door of cultivating Pure Land, like using a single prescription to treat a disease, simple and direct. As long as one focuses single-mindedly on reciting the Buddha's name, one can reach the other shore. Whether monastic or lay, all can practice it. Do not think that this is a superficial saying for teaching the ignorant; in reality, it is a shortcut to achieving Buddhahood. Most Buddhist practitioners today only cultivate Chan, Doctrine, and Discipline. If one speaks of ultimate perfection, 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. If one studies the teachings of the Three Vehicles, nothing surpasses Doctrine, 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. If one protects good deeds and prevents evil deeds, nothing surpasses Discipline, but if one cannot be pure in body and mind, consistent inside and out, one will inevitably fall into the suffering of self-entanglement. In summary, in terms of the path of entry, there are Chan, Doctrine, and Discipline; in terms of the ultimate destination, it is morality, concentration, and wisdom. Not by Chan and Doctrine
律而得戒定慧者。其唯凈土之一門乎。方唸佛時。口誦心惟。諸惡莫作。豈非戒。繫念凈境。幻塵俱滅。豈非定。念實無念。心華湛然。豈非慧。人能屏除萬慮。一意西方。則不施棒喝。而悟圓頓機。不閱大藏經。而得正法眼。不持四威儀中。而得大自在。不垢不凈。無纏無脫。當是時也。孰為戒定慧。孰為禪教律。我心佛心。一無差別。此修凈土之極致也。八功德水。金蓮華臺。又何必疑哉。
考證
禪教律不如修凈土
蓮師疏云。禪教律三宗。無不求生凈土。禪如永明。以宗門柱石。而上上品生。圓照以獨秉單傳。而標名蓮境。教如僧睿。弘輔什師。而蓮華出榻。四明中興臺教。而西向坐亡。律如靈芝。生事毗尼。而死生安養。清照大闡律學。而說偈西歸。若廣舉之。不可勝數。以此觀之。三宗之不如修凈土可知矣。
因指見月
楞嚴經曰。如人以手指月示人。彼人應當看月。若復觀指。以為月體。此人豈惟忘失月輪。人忘其指。何以故。以所標指為明月故。豈惟忘指。亦復不識明之與暗。何以故。即以指體為月明性。明暗二性無所了故。
鉆故紙
神贊禪師。一日在窗下看經。蜂子投紙窗求出。師有偈曰。空門不肯出。投窗也大癡。百年鉆故紙。何日出頭時。
【現代漢語翻譯】 現代漢語譯本： 通過持戒而獲得戒、定、慧的，恐怕只有凈土法門了吧。當唸佛的時候，口中誦唸，心中思惟，諸惡莫作，這難道不是戒嗎？繫念清凈的境界，幻化的塵埃全部消滅，這難道不是定嗎？唸到極致就是無念，心如蓮花般清澈明凈，這難道不是慧嗎？人如果能夠屏除一切雜念，一心向往西方極樂世界，那麼即使不施加棒喝，也能領悟圓頓的教理；即使不閱讀大藏經，也能獲得正法眼；即使不拘泥於行住坐臥的四種威儀，也能獲得大自在。不垢不凈，沒有束縛也沒有解脫。在這個時候，哪裡還有什麼戒、定、慧的分別？哪裡還有什麼禪、教、律的區分？我的心和佛的心，完全沒有差別。這是修習凈土法門的極致境界啊！八功德水（充滿八種功德的水），金蓮華臺（黃金蓮花所形成的臺座），又有什麼可以懷疑的呢？
考證
禪、教、律不如修凈土
蓮池大師的疏文中說：禪宗、教宗、律宗這三個宗派，沒有不求往生凈土的。禪宗如永明延壽大師，以宗門棟樑的身份，以上上品往生；圓照宗本禪師以獨一無二的傳承，而名標蓮邦。教宗如僧睿法師，弘揚輔佐鳩摩羅什法師，而往生時蓮花從床榻中涌出；四明知禮法師中興天臺宗，而面向西方坐化往生。律宗如靈芝元照律師，一生致力於毗尼（戒律），而臨終往生安養；清照律師大力闡揚律學，並說偈發願往生西方。如果廣泛地列舉，那是數不勝數。由此看來，禪宗、教宗、律宗不如修習凈土法門，這是可以知道的。
因指見月
《楞嚴經》中說：如同有人用手指指著月亮給別人看，那個人應當看月亮。如果反而去看手指，並且認為手指就是月亮的本體，這個人豈止是忘記了月亮，也忘記了手指。為什麼呢？因為他把所指的手指當作了明月。豈止是忘記了手指，也無法分辨明亮和黑暗。為什麼呢？因為他把手指的形體當作了月亮的明亮本性，對於明亮和黑暗這兩種性質都不能瞭解。
鉆故紙
神贊禪師有一天在窗下看經，一隻蜜蜂撞到紙窗想要飛出去。禪師有偈語說：『空門不肯出，投窗也大癡。百年鉆故紙，何日出頭時。』 English version: To obtain precepts, concentration, and wisdom through discipline, perhaps the Pure Land path is the only way. When reciting the Buddha's name, one chants with the mouth and contemplates with the mind, refraining from all evil deeds—is this not discipline (戒, precepts)? Focusing the mind on the pure realm, the illusory dust vanishes entirely—is this not concentration (定, samadhi)? When recitation reaches its ultimate, it becomes non-recitation, and the mind is as clear and bright as a lotus flower—is this not wisdom (慧, prajna)? If a person can eliminate all distracting thoughts and wholeheartedly aspire to the Western Pure Land, then even without the use of shouts or blows, they can awaken to the perfect and sudden teachings; even without reading the entire Tripitaka, they can obtain the eye of the true Dharma; even without adhering to the four dignities of walking, standing, sitting, and lying down, they can attain great freedom. Neither defiled nor pure, without entanglement or liberation. At that moment, what is discipline, concentration, and wisdom? What is Chan, Doctrine, and Discipline? My mind and the Buddha's mind are completely without difference. This is the ultimate state of cultivating the Pure Land path! The eight meritorious waters (八功德水, waters possessing eight virtues) and the golden lotus pedestal (金蓮華臺, golden lotus flower pedestal), what is there to doubt?
Textual Research
Chan, Doctrine, and Discipline are inferior to cultivating the Pure Land
Master Lianchi's commentary states: The three schools of Chan, Doctrine, and Discipline all seek rebirth in the Pure Land. Chan, like Yongming Yanshou, as a pillar of the Chan school, was reborn in the highest grade. Yuanzhao Zongben, with his unique transmission, had his name inscribed in the Lotus Land. Doctrine, like Master Sengrui, propagated and assisted Master Kumarajiva, and at his death, a lotus flower emerged from his bed. Master Siming Zhili revived the Tiantai school and passed away facing west in a seated posture. Discipline, like Vinaya Master Lingzhi Yuanzhao, devoted his life to the Vinaya (毗尼, monastic rules), and at death, was reborn in the Land of Bliss. Vinaya Master Qingzhao greatly expounded the study of monastic rules and recited a verse vowing to be reborn in the West. If we were to list them all extensively, they would be countless. From this, it can be seen that the three schools are inferior to cultivating the Pure Land path.
Pointing at the Moon
The Shurangama Sutra says: 'It is like a person using a finger to point at the moon for others to see. That person should look at the moon. If they instead look at the finger and think that the finger is the essence of the moon, this person not only forgets the moon but also forgets the finger. Why? Because they take the pointing finger as the bright moon. Not only do they forget the finger, but they also cannot distinguish between brightness and darkness. Why? Because they take the form of the finger as the bright nature of the moon, and they cannot understand the two natures of brightness and darkness.'
Drilling Through Old Paper
One day, Chan Master Shenzan was reading a sutra under the window when a bee bumped into the paper window, trying to get out. The master had a verse: 'The empty gate refuses to open, foolishly crashing into the window. For a hundred years, drilling through old paper, when will you ever get out?'
【English Translation】 To obtain precepts, concentration, and wisdom through discipline, perhaps the Pure Land path is the only way. When reciting the Buddha's name, one chants with the mouth and contemplates with the mind, refraining from all evil deeds—is this not discipline (戒, precepts)? Focusing the mind on the pure realm, the illusory dust vanishes entirely—is this not concentration (定, samadhi)? When recitation reaches its ultimate, it becomes non-recitation, and the mind is as clear and bright as a lotus flower—is this not wisdom (慧, prajna)? If a person can eliminate all distracting thoughts and wholeheartedly aspire to the Western Pure Land, then even without the use of shouts or blows, they can awaken to the perfect and sudden teachings; even without reading the entire Tripitaka, they can obtain the eye of the true Dharma; even without adhering to the four dignities of walking, standing, sitting, and lying down, they can attain great freedom. Neither defiled nor pure, without entanglement or liberation. At that moment, what is discipline, concentration, and wisdom? What is Chan, Doctrine, and Discipline? My mind and the Buddha's mind are completely without difference. This is the ultimate state of cultivating the Pure Land path! The eight meritorious waters (八功德水, waters possessing eight virtues) and the golden lotus pedestal (金蓮華臺, golden lotus flower pedestal), what is there to doubt? Textual Research Chan, Doctrine, and Discipline are inferior to cultivating the Pure Land Master Lianchi's commentary states: The three schools of Chan, Doctrine, and Discipline all seek rebirth in the Pure Land. Chan, like Yongming Yanshou, as a pillar of the Chan school, was reborn in the highest grade. Yuanzhao Zongben, with his unique transmission, had his name inscribed in the Lotus Land. Doctrine, like Master Sengrui, propagated and assisted Master Kumarajiva, and at his death, a lotus flower emerged from his bed. Master Siming Zhili revived the Tiantai school and passed away facing west in a seated posture. Discipline, like Vinaya Master Lingzhi Yuanzhao, devoted his life to the Vinaya (毗尼, monastic rules), and at death, was reborn in the Land of Bliss. Vinaya Master Qingzhao greatly expounded the study of monastic rules and recited a verse vowing to be reborn in the West. If we were to list them all extensively, they would be countless. From this, it can be seen that the three schools are inferior to cultivating the Pure Land path. Pointing at the Moon The Shurangama Sutra says: 'It is like a person using a finger to point at the moon for others to see. That person should look at the moon. If they instead look at the finger and think that the finger is the essence of the moon, this person not only forgets the moon but also forgets the finger. Why? Because they take the pointing finger as the bright moon. Not only do they forget the finger, but they also cannot distinguish between brightness and darkness. Why? Because they take the form of the finger as the bright nature of the moon, and they cannot understand the two natures of brightness and darkness.' Drilling Through Old Paper One day, Chan Master Shenzan was reading a sutra under the window when a bee bumped into the paper window, trying to get out. The master had a verse: 'The empty gate refuses to open, foolishly crashing into the window. For a hundred years, drilling through old paper, when will you ever get out?'
得魚忘筌
筌捕魚竹器。
不施棒喝
明宗集曰。慈明禪師示眾。以拄杖擊禪床一下。云。大眾還會么。不見道。一擊忘所知。更不假修持。諸方達道者。咸言上上機。且道祖師禪。有甚長處。若向言中取則。誤賺後人。直饒棒下承當。孤負先聖。萬法本閑。惟人自鬧○善華嚴。問諸禪者曰。嘗聞禪宗一喝。能轉凡成聖。今一喝。若能入吾宗五教。是為正宗。若不能。是為邪說。繼成禪師振聲喝一喝。問善曰。聞么。曰聞。師曰。汝既聞此一喝。是有。能入小乘教。須臾又問曰。汝聞么。曰不聞。師曰。既不聞。適來一喝。是無。能入始教。遂顧善曰。我初一喝。汝既道有。喝久聲消。汝複道無。道無。則元初實有。道有。則而今實無。不有不無。能入終教。我有一喝之時。有非是有。因無故有。無一喝之時。無非是無。因有故無。即有即無。能入頓教。須知我此一喝。不作一喝用。有無不及。情解俱忘。道有之時。纖塵不立。道無之時。橫遍虛空。即此一喝。入百千萬億喝。百千萬億喝。入此一喝。是謂能入圓教○觀此二事。則德山棒。臨濟喝。皆可類推矣。
戒定慧
法寶壇經曰。六祖謂志誠曰。汝師說戒定慧行相如何。誠曰。秀大師說。諸惡莫作。名為戒。諸善奉行。名為
【現代漢語翻譯】 現代漢語譯本
得魚忘筌
筌（quán）：捕魚的竹器。
不施棒喝
明宗集說：慈明禪師向大眾開示，用拄杖敲擊禪床一下，說：『各位會意了嗎？』（要知道）『一擊忘所知，更不假修持。諸方達道者，咸言上上機。』那麼祖師禪，有什麼長處呢？如果從言語中尋求法則，就會誤導後人。即使在棒喝下有所領悟，也辜負了先聖。萬法本來清凈，只是人們自尋煩惱。善華嚴問各位禪者說：『我曾聽說禪宗一喝，能使凡人轉為聖人。如今這一喝，如果能進入我宗的五教，就是正宗。如果不能，就是邪說。』繼成禪師振聲一喝，問善華嚴說：『聽見了嗎？』善華嚴說：『聽見了。』繼成禪師說：『你既然聽見這一喝，就是「有」，能進入小乘教。』過了一會兒又問：『你聽見了嗎？』善華嚴說：『沒聽見。』繼成禪師說：『既然沒聽見，剛才那一喝，就是「無」，能進入始教。』於是回頭對善華嚴說：『我開始一喝，你既然說「有」，喝聲消失後，你又說「無」。說「無」，則原本確實是「有」；說「有」，則現在確實是「無」。不有不無，能進入終教。我有一喝的時候，「有」並非是「有」，因為「無」的緣故才有「有」；沒有一喝的時候，「無」並非是「無」，因為「有」的緣故才有「無」。即有即無，能進入頓教。』要知道我這一喝，不是當作一喝來用，有無都無法企及，情識理解全部忘卻。說「有」的時候，纖塵不染；說「無」的時候，橫遍虛空。即此一喝，進入百千萬億喝；百千萬億喝，進入此一喝。這就是能進入圓教。』觀看這兩件事，那麼德山（Deshan）的棒，臨濟（Linji）的喝，都可以依此類推了。
戒定慧
《法寶壇經》說：六祖（The Sixth Patriarch）對志誠說：『你的老師說戒、定、慧的行相是怎樣的？』志誠說：『秀大師（Master Xiu）說，諸惡莫作，名為戒；諸善奉行，名為
【English Translation】 English version
Forgetting the Trap After Catching the Fish
'筌' (quán): A bamboo fish trap.
Without Resorting to the Stick or Shout
Mingzong Ji said: Chan Master Ciming addressed the assembly, striking the Zen platform once with his staff, saying, 'Do you all understand? (You should know) 'One strike forgets what was known, no further cultivation is needed. Those who have attained the Way everywhere all say it is for the highest capacity.' So, what are the merits of Patriarchal Chan? If you seek principles in words, you will mislead future generations. Even if you understand under the stick or shout, you will fail the former sages. All dharmas are originally still; it is only people who make trouble for themselves. Shan Huayan asked the Chan practitioners, saying, 'I have often heard that a shout in Chan can transform ordinary people into sages. Now, if this shout can enter the five teachings of my school, it is the orthodox teaching. If it cannot, it is a heretical teaching.' Chan Master Jicheng shouted loudly and asked Shan Huayan, 'Did you hear it?' Shan Huayan said, 'I heard it.' Chan Master Jicheng said, 'Since you heard this shout, it is 'existence,' and can enter the Hinayana teaching.' After a while, he asked again, 'Did you hear it?' Shan Huayan said, 'I did not hear it.' Chan Master Jicheng said, 'Since you did not hear it, the shout just now is 'non-existence,' and can enter the Elementary Teaching.' Then he turned to Shan Huayan and said, 'When I first shouted, since you said 'existence,' and after the sound of the shout disappeared, you said 'non-existence.' Saying 'non-existence' means that originally it was indeed 'existence'; saying 'existence' means that now it is indeed 'non-existence.' Neither existence nor non-existence can enter the Final Teaching. When I have a shout, 'existence' is not 'existence,' because of 'non-existence' there is 'existence'; when there is no shout, 'non-existence' is not 'non-existence,' because of 'existence' there is 'non-existence.' Existence is non-existence, and non-existence is existence, which can enter the Sudden Teaching.' You should know that my shout is not used as a shout; existence and non-existence cannot reach it, and emotional understanding is completely forgotten. When speaking of 'existence,' not a speck of dust is established; when speaking of 'non-existence,' it pervades the entire void. This one shout enters hundreds of thousands of millions of shouts; hundreds of thousands of millions of shouts enter this one shout. This is what is called being able to enter the Perfect Teaching.' Observing these two events, then Deshan's (德山) stick and Linji's (臨濟) shout can be inferred in the same way.
Precepts, Concentration, and Wisdom
The Platform Sutra of the Sixth Patriarch says: The Sixth Patriarch (六祖) said to Zhicheng, 'What does your teacher say about the characteristics of precepts, concentration, and wisdom?' Zhicheng said, 'Master Xiu (秀大師) says that refraining from all evil is called precepts; practicing all good is called
慧。自靜其意。名為定。祖曰。汝師戒定慧。接大乘人。吾戒定慧。接最上乘人。吾所說法。不離自性。離體說法。名為相法。自性常迷。須知一切萬法。皆從自性起用。是真戒定慧法。偈曰。心地無非自性戒。心地無癡自性慧。心地無亂自性定。不增不減自金剛。身去身來本三昧○永嘉集曰。戒中三。應須具。一攝律儀戒。謂斷一切惡。二攝善法戒。謂修一切善。三饒益有情戒。謂誓度一切眾生。定中三。應須別。一安住定。謂妙性天然。本自非動。二引起定。謂澄心寂泊。發瑩增明。三辦事定。謂水凝清。萬像斯鑒。慧中三。應須別。一人空慧。謂了陰非我。即陰中無我。如龜毛兔角。二法空慧。謂了陰等諸法。緣假非實。如境像水月。三空空慧。謂了境智俱空。是空亦空○此說與秀師同意。但人非上智。當以此二說為始。
正法眼
明宗集曰。世尊拈花。迦葉微笑。世尊曰。吾有正法眼藏。涅槃妙心。付與迦葉○或問何以謂之正法眼。明宗集曰。人眼內不可容一物。金屑雖貴。入即為害。行人之心。亦猶夫眼。不可一有所著也。若最上乘。則心無所著矣。故謂之正法眼。
蓮池禪師凈土疑辯
或問凈土之說。蓋表法耳。智人宜直悟禪宗。而今只管贊說凈土。將非執著事相。不明理性。
【現代漢語翻譯】 現代漢語譯本： 慧（Prajna，智慧）。自己清凈自己的意念，這叫做定（Samadhi，禪定）。六祖說：『你的老師所說的戒（Śīla，戒律）、定、慧，是接引大乘根器的人。我所說的戒、定、慧，是接引最上乘根器的人。我所說的法，不離自性（Svabhāva，本性）。離開自性而說法，叫做相法（Lakshana-dharma，著相之法），自性常常迷惑。須知一切萬法，都從自性起作用，這才是真正的戒定慧法。』偈語說：『心地沒有過非就是自性戒，心地沒有愚癡就是自性慧，心地沒有散亂就是自性定，不增不減就是自金剛。』身去身來本是三昧（Samadhi，正定）。《永嘉集》說：『戒中有三，應當具備：一是攝律儀戒，就是斷除一切惡行；二是攝善法戒，就是修習一切善行；三是饒益有情戒，就是發誓度化一切眾生。定中有三，應當區別：一是安住定，就是妙性天然，本來就是不動的；二是引起定，就是澄心寂靜，發出瑩澈的光明；三是辦事定，就是水凝結清澈，萬象都能照鑒。慧中有三，應當區別：一是人空慧（Pudgala-śūnyatā-prajñā，人無我慧），就是了知五蘊（Skandha，構成人身的五種要素）不是我，即五蘊中沒有我，如同龜毛兔角；二是法空慧（Dharma-śūnyatā-prajñā，法無我慧），就是了知五蘊等諸法，因緣假合而非真實，如同鏡中像、水中月；三是空空慧（Śūnyatā-śūnyatā-prajñā，空性之空性慧），就是了知境和智都空，空也是空。』這說法與神秀禪師的說法相同。但如果不是上等智慧的人，應當以這兩種說法作為開始。
正法眼（Saddharma-netra，正法的眼目）
《明宗集》說：『世尊拈花，迦葉（Mahākāśyapa，摩訶迦葉）微笑。世尊說：『我有正法眼藏（Saddharma-netra-kośa，正法眼藏），涅槃妙心（Nirvana-adbhuta-citta，涅槃的微妙心），交付給迦葉。』』有人問：『為什麼稱作正法眼？』《明宗集》說：『人的眼睛裡不能容納一物，金屑雖然珍貴，進入眼睛也會成為禍害。修行人的心，也像眼睛一樣，不能有所執著。如果是最上乘根器的人，那麼心中就沒有任何執著了。所以稱作正法眼。』
蓮池禪師《凈土疑辯》
有人問：『關於凈土（Sukhavati，阿彌陀佛的清凈國土）的說法，大概只是表法而已。聰明人應該直接領悟禪宗（Chan Buddhism，禪宗），而現在只管讚歎宣說凈土，這難道不是執著於事相，不明白理性嗎？』
【English Translation】 English version: Prajna (Wisdom). To purify one's own mind is called Samadhi (Concentration). The Sixth Patriarch said, 'Your teacher's precepts (Śīla, Moral conduct), Samadhi, and Prajna are for those of the Mahayana (Great Vehicle). My precepts, Samadhi, and Prajna are for those of the Supreme Vehicle. The Dharma I speak is inseparable from one's own Svabhāva (Self-nature). To speak of Dharma apart from the essence is to speak of Lakshana-dharma (phenomenal dharma). Self-nature is often deluded. Know that all dharmas arise from the function of self-nature; this is the true Dharma of precepts, Samadhi, and Prajna.' The verse says, 'A mind without wrong is self-nature's precept; a mind without delusion is self-nature's wisdom; a mind without disturbance is self-nature's Samadhi; neither increasing nor decreasing, it is indestructible.' Going and coming in this body is fundamentally Samadhi. The Yongjia Collection says, 'In precepts, there are three that must be possessed: first, the precept of restraining the Vinaya (rules), which is to cut off all evil; second, the precept of gathering good dharmas, which is to cultivate all good; third, the precept of benefiting sentient beings, which is to vow to liberate all sentient beings. In Samadhi, there are three that must be distinguished: first, abiding Samadhi, which is the wonderful nature being natural, fundamentally unmoving; second, arousing Samadhi, which is a clear and tranquil mind, emitting a bright light; third, officiating Samadhi, which is like water congealing clearly, reflecting all images. In Prajna, there are three that must be distinguished: first, Pudgala-śūnyatā-prajñā (wisdom of emptiness of person), which is understanding that the Skandhas (five aggregates) are not 'I,' that there is no 'I' in the Skandhas, like turtle hair or rabbit horns; second, Dharma-śūnyatā-prajñā (wisdom of emptiness of dharmas), which is understanding that the Skandhas and other dharmas are conditionally formed and not real, like images in a mirror or the moon in water; third, Śūnyatā-śūnyatā-prajñā (wisdom of emptiness of emptiness), which is understanding that both the object and the wisdom are empty, and that emptiness is also empty.' This teaching agrees with that of Master Shenxiu. But for those who are not of superior wisdom, these two teachings should be taken as a starting point.
Saddharma-netra (The Eye of the True Dharma)
The Mingzong Collection says, 'The World-Honored One held up a flower, and Mahākāśyapa (Kashyapa) smiled. The World-Honored One said, 'I have the Saddharma-netra-kośa (Treasury of the Eye of the True Dharma) and Nirvana-adbhuta-citta (wonderful mind of Nirvana), which I entrust to Kashyapa.'' Someone asked, 'Why is it called the Eye of the True Dharma?' The Mingzong Collection says, 'The human eye cannot contain a single thing. Although gold dust is precious, it becomes harmful when it enters the eye. The mind of a practitioner is also like the eye, it cannot be attached to anything. If one is of the Supreme Vehicle, then the mind is unattached to anything. Therefore, it is called the Eye of the True Dharma.'
Chan Master Lianchi's 'Doubts and Debates on Pure Land'
Someone asked, 'The teachings about Sukhavati (Pure Land) are probably just symbolic. Wise people should directly realize Chan Buddhism (Zen Buddhism), but now you only praise and expound on Pure Land. Isn't this being attached to phenomena and not understanding principle?'
答。歸元性無二。方便有多門。曉得此意。禪宗凈土。殊途同歸。子之所疑。當下冰釋。昔人於此。遞互闡揚。不一而足。如中峰大師。道禪者。凈土之禪。凈土者。禪之凈土。而修之者。必貴一門深入。此數語。尤萬世不易之定論也。故大勢至菩薩。得唸佛三昧。而曰以唸佛心入無生忍。普賢菩薩。入華嚴不思議解脫。而曰愿命終時生安樂剎。是二大士。一侍娑婆教主。一侍安養導師。宜應各立門戶。而乃和會圓融。兩不相礙。此皆人所嘗聞習知。那得尚執偏見。且爾云。凈土表法者。豈不以凈心即是凈土。豈復更有七寶世界。則亦將謂善心即是天堂。豈復更有夜摩忉利。噁心即是地獄。豈復更有刀劍鑊湯。愚癡即是畜生。豈復更有披毛戴角等耶。又爾喜談理性。厭說事相。都緣要顯我是高僧。怕人說我不通理性。噫。若真是理性洞明。便知事外無理。相外無性。本自交徹。何須定要舍事求理。離相覓性。況土分四種。汝謂只有寂光真土。更無實報莊嚴等土乎。若一味說無相話以圖高妙。則心為凈土之說。新學後生。看得兩本經論。便能言之。何足為難。且汝既心凈土凈。隨處凈土。吾試問汝。還肯就犬豕馬牛。同槽而飲啖否。還肯入丘冢。與臭腐屍骸同睡眠否。還肯洗摩飼哺伽摩羅疾。膿血屎尿諸惡疾人。積月累
【現代漢語翻譯】 現代漢語譯本： 答：歸元之性本無二致，但通往目標的方便之門卻有很多。如果明白了此意，就會知道禪宗和凈土宗，雖然途徑不同，最終卻能達到同一個歸宿。你所疑惑的問題，當下就能像冰雪消融一樣釋懷。過去的人們對此，互相闡述發揚，例子舉不勝舉。比如中峰大師說，修禪的人，他的禪就是凈土之禪；修凈土的人，他的凈土就是禪的凈土。而修行的人，務必要在一個法門上深入專研。這幾句話，是永遠不會改變的定論。所以大勢至菩薩（Mahāsthāmaprāpta Bodhisattva，以智慧之光普照一切，使人解脫血光刀兵之災的菩薩），得到唸佛三昧（samādhi，一種精神集中狀態），而說用唸佛的心進入無生忍（anutpattika-dharma-kshanti，對一切法不生不滅的真理的證悟）。普賢菩薩（Samantabhadra Bodhisattva，象徵著理德、行德的菩薩），進入《華嚴經》的不思議解脫境界，而說愿臨命終時往生安樂剎（Sukhāvatī，極樂世界）。這兩位大菩薩，一位侍奉娑婆世界（Sahā，我們所居住的這個世界）的教主釋迦牟尼佛，一位侍奉安養世界（極樂世界）的導師阿彌陀佛。本應該各自建立門戶，但卻能夠和諧圓融，互不衝突。這些都是人們經常聽聞和學習的，怎麼還能夠固執于片面的見解呢？而且你說，凈土是表法的，難道認為只要有清凈的心就是凈土，難道就沒有真實的七寶世界嗎？那麼也可以說，只要有善良的心就是天堂，難道就沒有夜摩天（Yāmadeva，欲界第三天）和忉利天（Trāyastriṃśa，欲界第二天）嗎？只要有惡的心就是地獄，難道就沒有刀劍和鑊湯嗎？只要有愚癡的心就是畜生，難道就沒有披毛戴角等事嗎？ 而且你喜歡談論理性，厭惡談論事相，都是因為想要顯示自己是高僧，害怕別人說你不通理性。唉！如果真的對理性洞察明白，就會知道事相之外沒有理性，相之外沒有性，它們本來就是互相交融貫通的，何必一定要捨棄事相去追求理性，離開相去尋找性呢？況且凈土分為四種，你認為只有寂光真土（常寂光土，佛的法身所居之土）一種，沒有實報莊嚴土（真實果報所感的莊嚴凈土）等其他凈土嗎？如果一味地說空無的道理來顯示自己的高妙，那麼心即是凈土的說法，新學的後生，看看兩本經論，就能說出來，這有什麼難的呢？而且你既然認為心凈則土凈，隨處都是凈土，我試著問你，你還肯和豬狗牛馬，在同一個槽里飲水吃東西嗎？你還肯進入墳墓，和腐臭的屍體一起睡覺嗎？你還肯清洗、按摩、餵養那些患有伽摩羅疾（kāmalā，黃疸病），膿血屎尿等各種惡疾的人，日積月累嗎？
【English Translation】 English version: Answer: The nature of returning to the origin is without duality, but there are many expedient gates to reach the goal. If you understand this meaning, you will know that Chan Buddhism and Pure Land Buddhism, although different paths, ultimately reach the same destination. The doubts you have will be resolved instantly like melting ice. In the past, people have mutually elucidated and promoted this, with countless examples. For example, Great Master Zhongfeng said that for those who cultivate Chan, their Chan is the Chan of Pure Land; for those who cultivate Pure Land, their Pure Land is the Pure Land of Chan. And those who cultivate must value deep study in one Dharma gate. These few words are an unchangeable conclusion for all time. Therefore, Mahāsthāmaprāpta Bodhisattva (the Bodhisattva who illuminates everything with the light of wisdom, liberating people from the calamities of bloodshed and warfare) attained the Samādhi (a state of mental concentration) of Buddha-Recitation and said to enter Anutpattika-dharma-kshanti (the realization of the truth that all dharmas are neither created nor destroyed) with the mind of Buddha-Recitation. Samantabhadra Bodhisattva (the Bodhisattva symbolizing reason and practice) entered the inconceivable liberation of the Avataṃsaka Sūtra and said to vow to be reborn in Sukhāvatī (the Land of Ultimate Bliss) at the end of life. These two great Bodhisattvas, one serving Śākyamuni Buddha, the teacher of the Sahā world (the world we live in), and the other serving Amitābha Buddha, the guide of the Land of Nourishment (the Land of Ultimate Bliss), should have each established their own schools, but they are able to harmonize and integrate, without conflicting with each other. These are all things that people often hear and learn, how can you still cling to biased views? Moreover, you say that Pure Land is a representation of Dharma, do you think that only having a pure mind is Pure Land, and there is no real world of seven treasures? Then it can also be said that as long as you have a good heart, it is heaven, and there is no Yāmadeva (the third heaven of the desire realm) and Trāyastriṃśa (the second heaven of the desire realm)? As long as you have an evil heart, it is hell, and there are no swords and boiling cauldrons? As long as you have a foolish heart, it is an animal, and there are no such things as wearing fur and horns? Moreover, you like to talk about reason and dislike talking about phenomena, all because you want to show that you are a high monk, afraid that others will say that you do not understand reason. Alas! If you truly understand reason clearly, you will know that there is no reason outside of phenomena, and no nature outside of form. They are originally intertwined and interconnected, why must you abandon phenomena to pursue reason, and leave form to seek nature? Moreover, Pure Lands are divided into four types, do you think there is only the Land of Eternal Tranquility (the land where the Dharmakāya of the Buddha resides), and no other Pure Lands such as the Land of Actual Reward and Adornment (the adorned Pure Land sensed by the real karmic reward)? If you only talk about emptiness to show your loftiness, then the saying that the mind is the Pure Land, new students who have read two scriptures and treatises can say it, what is so difficult about that? Moreover, since you believe that if the mind is pure, the land is pure, and everywhere is Pure Land, I will try to ask you, would you be willing to drink and eat with pigs, dogs, cattle, and horses in the same trough? Would you be willing to enter the tomb and sleep with decaying corpses? Would you be willing to clean, massage, and feed those who suffer from Kāmalā (jaundice), and various diseases such as pus, blood, feces, urine, and other evil diseases, for months and years?
年否。於斯數者歡喜安隱。略不介意。許汝說高山平地總西方。其或外為忍勉。內起疑嫌。則是凈穢之境未空。憎愛之情尚在。而乃開口高談大聖人過量境界。撥無佛國。蔑視往生。可謂欺天誑人。甘心自昧。苦哉苦哉。又汝若有大量力。有大誓願。愿于生死海。頭出頭沒。行菩薩行。更無畏怯。則凈土之生。吾不汝強。如或慮此土境風浩大。作主不得。慮諸佛出世難值。修學無由。慮忍力未固。不能於三界險處。度脫眾生。慮盡此報身。未能永斷生死。不忍後有。慮後有既在。捨身受身。前路茫茫。未知攸往。則棄凈土而不生。其失非細。此凈土法門。似淺而深。似近而遠。似難而易。似易而難。他日汝當自知。今但諦信。速宜謹言。毋恣口業。自祻祻人。貽苦報于無窮也。
考證
土分四種
凈土或問曰。先聖有云。唯此一心。具四種土。一曰。凡聖同居。二曰。方便有餘。三曰。實報無障礙。四曰。常寂光也○一凡聖同居者。自分二類。初曰同居穢。次曰同居凈。初同居穢者。娑婆之類是也。居其中者。有凡有聖。而凡聖各二。凡居二者。一惡眾生。即四趣也。二善眾生。即人天也。聖居二者。一實聖。即四果。辟支。通教。六地。則十住。圓。十信。後心。通惑雖盡。報身猶在。皆名實也
【現代漢語翻譯】 現代漢語譯本：
年老了嗎？對於這些事情是否歡喜安穩，略微不在意？如果允許你說高山和平地都是西方（指凈土），但你表面上忍耐勉強，內心卻產生懷疑和嫌隙，那麼就是清凈和污穢的境界還沒有空掉，憎恨和喜愛的感情仍然存在。這樣卻開口高談大聖人超越常理的境界，否定佛國，輕視往生，可以說是欺騙上天，哄騙世人，甘心自我矇蔽，真是可悲啊！
而且，如果你有很大的力量，有很大的誓願，願意在生死苦海中，不斷輪迴，行菩薩道，毫無畏懼，那麼往生凈土，我不會勉強你。如果擔心這個世界的環境風氣過於強大，無法自主；擔心諸佛出世難以遇到，修行沒有途徑；擔心忍耐力不夠堅定，不能在三界險惡之處，度脫眾生；擔心盡此一生的報身，還不能永遠斷絕生死，不忍心再有來世；擔心來世既然存在，捨棄此身，接受來世之身，前途茫茫，不知道去向何方，那麼放棄凈土而不往生，損失就太大了。這個凈土法門，看似淺顯卻很深奧，看似很近卻很遙遠，看似很難卻很容易，看似容易卻很難。將來你自然會明白。現在只要深信不疑，迅速謹慎言語，不要放縱口業，自己欺騙自己，也欺騙別人，把痛苦的果報遺留到無窮無盡的未來啊！
考證：
土有四種：
凈土或問：先賢有說，唯有這一心，具足四種土。一是凡聖同居土，二是方便有餘土，三是實報無障礙土，四是常寂光土。
一、凡聖同居土，又分為兩類。一是同居穢土，二是同居凈土。一是同居穢土，就是像娑婆世界這樣的地方。居住在其中的，有凡夫有聖人，而凡夫和聖人又各分兩種。凡夫分為兩種：一是惡眾生，就是四惡道；二是善眾生，就是人道和天道。聖人分為兩種：一是實聖，就是四果阿羅漢、辟支佛、通教菩薩、六地菩薩，以及十住菩薩、圓教十信位的後心。這些人雖然斷盡了見思惑，但報身仍然存在，都稱為實聖。
【English Translation】 English version:
Are you old? Are you happy and peaceful with these matters, and do you not care about them? If I allow you to say that high mountains and flat lands are all the West (referring to the Pure Land), but you outwardly endure and force yourself, while inwardly harboring doubts and suspicions, then the state of purity and defilement has not yet been emptied, and the feelings of hatred and love still exist. Yet you open your mouth to talk loftily about the immeasurable realm of the great sages, denying the Buddha-lands and belittling rebirth. This can be called deceiving Heaven and deceiving people, willingly blinding yourself. How sad, how sad!
Moreover, if you have great strength and great vows, willing to be constantly reborn in the sea of birth and death, practicing the Bodhisattva path without fear, then I will not force you to be reborn in the Pure Land. If you worry that the environment and atmosphere of this world are too strong, making it impossible to be in control; worry that it is difficult to encounter the Buddhas appearing in the world, and there is no way to cultivate; worry that your endurance is not firm enough, and you cannot deliver sentient beings in the dangerous places of the Three Realms; worry that even if you exhaust this life's retribution body, you still cannot permanently cut off birth and death, and you cannot bear to have a future life; worry that since a future life exists, abandoning this body and accepting a future body, the road ahead is vast and unknown, and you do not know where to go, then abandoning the Pure Land and not being reborn there is a great loss. This Pure Land Dharma-door seems shallow but is deep, seems near but is far, seems difficult but is easy, and seems easy but is difficult. One day you will naturally understand. Now, just believe deeply and quickly be careful in your speech. Do not indulge in verbal karma, deceiving yourself and deceiving others, leaving the painful retribution to the endless future!
Examination:
Four kinds of lands:
The Pure Land or someone asks: The sages of the past said that only this one mind possesses four kinds of lands. First is the Land of Co-dwelling of Ordinary Beings and Sages, second is the Land of Expedient Remainder, third is the Land of Real Reward without Obstruction, and fourth is the Land of Eternal Tranquil Light.
First, the Land of Co-dwelling of Ordinary Beings and Sages is further divided into two categories. First is the Defiled Land of Co-dwelling, and second is the Pure Land of Co-dwelling. The Defiled Land of Co-dwelling is like the Saha world. Those who dwell in it include ordinary beings and sages, and ordinary beings and sages are each divided into two types. Ordinary beings are divided into two types: first, evil sentient beings, which are the four evil realms; second, good sentient beings, which are the realms of humans and devas. Sages are divided into two types: first, Real Sages, which are the Four Fruition Arhats, Pratyekabuddhas, Bodhisattvas of the Common Teaching, Bodhisattvas of the Sixth Ground, as well as Bodhisattvas of the Ten Dwellings, and the last mind of the Ten Faiths of the Perfect Teaching. Although these people have exhausted the delusions of views and thoughts, their retribution body still exists, and they are all called Real Sages.
。二權聖。謂方便實報寂光土中。法身菩薩。及妙覺佛。謂有緣應生同居。皆是權也。是等與凡共住。故云凡聖同居。四趣共住。故云穢土也。次同居凈。且如極樂國。雖果報殊勝。非余可比。然亦凡聖同居。何以故。雖無四趣。而有人天。以生彼土者。未必悉是得道之人。如經云。犯重罪者。臨終唸佛往生。故知雖具惑染。亦得居也。聖居類前可知。但以無四惡趣。故名為凈○二方便有餘土者。二乘三種菩薩。證方便道者之所居也。何則。若修二觀。斷通惑。盡塵沙別惑。無明未斷。舍分段身。而生界外。受法性身。即有變易。所居之土。名有餘者。無明未斷也。名方便者。方便行人之所居也。故釋論云。出三界外有凈土。聲聞辟支佛出生其中。受法性身。非分段生也○實報無障礙土者。無有二乘。純諸法身菩薩所居。破無明。顯法性。得真實果。而無明未盡。潤無漏業。受法性報身。亦名果報國。仁王經云。三賢十聖住果報。是也。以觀實相。法真無漏。所得果報。故名為實。修因無定。色心無礙。故名實報無障礙土。華嚴名因陀羅網世界。是也○四常寂光土者。妙覺極智。所照如如法界之理。名之為國。亦名法性土。但真如佛性。非身非土。而說身土。離身無土。離土無身。名其土者。一法二義。普賢現毗盧遮
【現代漢語翻譯】 現代漢語譯本 二權聖（權：方便，暫時；聖：聖人）。指方便土、實報土、寂光土中的法身菩薩和妙覺佛。他們爲了與有緣眾生結緣而應化到凡聖同居土，這都是權宜之計。這些人與凡夫共同居住，所以稱為『凡聖同居』。四惡趣（地獄、餓鬼、畜生、阿修羅）共同居住，所以稱為『穢土』。 其次是同居凈土。比如極樂世界，雖然果報殊勝，無可比擬，但也是凡聖同居。為什麼呢？雖然沒有四惡趣，但有人天。因為往生到極樂世界的人，未必都是得道之人。如經中所說，犯下重罪的人，臨終唸佛也能往生。所以可知，即使具有惑業染污，也能居住在極樂世界。聖人居住的情況與前面類似，只是因為沒有四惡趣，所以稱為『凈土』。 二是方便有餘土。這是二乘（聲聞、緣覺）和三種菩薩（十住、十行、十回向）中，證得方便道的人所居住的地方。如果修習二觀（空觀、假觀），斷盡見惑、思惑，以及塵沙惑、別惑，但無明未斷，捨棄分段生死之身，而生於三界之外，受法性之身，就會有變易生死。所居住的國土，稱為『有餘土』，因為無明未斷。稱為『方便土』，因為是方便行者所居住的地方。所以《釋論》中說，在三界之外有凈土，聲聞、辟支佛出生在其中，受法性之身，而非分段生死之身。 四是實報無障礙土。這裡沒有二乘，純粹是法身菩薩所居住的地方。他們破除無明，顯現法性，得到真實的果報，但無明尚未斷盡，仍然有無漏業的滋潤，所以受法性報身，也稱為果報國。《仁王經》中說，三賢（十住、十行、十回向）和十聖（十地菩薩）住在果報國，就是指這裡。因為觀照實相，法性真實無漏，所得的果報，所以稱為『實報』。修因沒有定相，色心沒有障礙，所以稱為『實報無障礙土』。《華嚴經》中稱為因陀羅網世界。 四是常寂光土。這是妙覺佛的極智所照耀的如如法界之理，稱為國土，也稱為法性土。但真如佛性，非身非土，而說身土，是因為離身無土，離土無身。稱其為土，是一種法二種含義。普賢菩薩顯現毗盧遮那佛。
【English Translation】 English version The Two Provisional Saints (Provisional: expedient, temporary; Saints: sages). Refers to the Dharma-body Bodhisattvas and the Buddhas of Wonderful Enlightenment in the Lands of Expediency, Real Reward, and Eternal Tranquility. Their manifestation in the Land of Co-dwelling with Ordinary Beings and Saints to form connections with sentient beings with affinities is all an expedient measure. These beings co-reside with ordinary people, hence the term 'Co-dwelling with Ordinary Beings and Saints'. The four evil realms (hell-beings, hungry ghosts, animals, asuras) co-reside, hence the term 'Defiled Land'. Next is the Pure Land of Co-dwelling. For example, the Land of Ultimate Bliss, although its karmic rewards are supremely excellent and incomparable, is also a Land of Co-dwelling with Ordinary Beings and Saints. Why is this so? Although there are no four evil realms, there are humans and devas (gods). This is because those who are born in that land are not necessarily all enlightened beings. As it is said in the sutras, even those who have committed grave offenses can be reborn there by reciting the Buddha's name at the time of death. Therefore, it can be known that even those with defilements of delusion and karma can reside in the Land of Ultimate Bliss. The residence of saints is similar to the previous description, but because there are no four evil realms, it is called a 'Pure Land'. Second is the Land of Expediency with Remainder. This is where those who have attained the path of expediency among the Two Vehicles (Sravakas and Pratyekabuddhas) and the Three Kinds of Bodhisattvas (Ten Dwellings, Ten Practices, and Ten Dedications) reside. If one cultivates the Two Contemplations (Contemplation of Emptiness and Contemplation of Provisional Existence), completely cuts off the delusions of views and thoughts, as well as the delusions of dust-like sand and separate delusions, but has not yet severed ignorance, and abandons the body of sectional birth and death to be born outside the Three Realms, receiving the Dharma-nature body, then there will be transformation birth and death. The land in which they reside is called the 'Land with Remainder' because ignorance has not been severed. It is called the 'Land of Expediency' because it is where practitioners of expedient practices reside. Therefore, the Treatise says that outside the Three Realms there is a pure land where Sravakas and Pratyekabuddhas are born, receiving the Dharma-nature body, not the body of sectional birth and death. Fourth is the Land of Real Reward without Obstruction. Here, there are no Two Vehicles, only Dharma-body Bodhisattvas reside. They break through ignorance, reveal the Dharma-nature, and attain the true karmic reward, but ignorance has not yet been completely exhausted, and there is still the nourishment of non-outflow karma, so they receive the Dharma-nature reward body, which is also called the Land of Karmic Reward. The Benevolent Kings Sutra says that the Three Sages (Ten Dwellings, Ten Practices, and Ten Dedications) and the Ten Saints (Ten Bhumis Bodhisattvas) reside in the Land of Karmic Reward, which refers to this land. Because they contemplate the real mark, the Dharma-nature is true and without outflow, and the karmic reward obtained is called 'Real Reward'. The causes of cultivation are not fixed, and the mind and matter are without obstruction, so it is called the 'Land of Real Reward without Obstruction'. The Flower Garland Sutra calls it the World of Indra's Net. Fourth is the Land of Eternal Tranquility and Light. This is the principle of the Thus Come Thusness Dharma Realm illuminated by the ultimate wisdom of the Buddha of Wonderful Enlightenment, called a land, also called the Dharma-nature Land. But the True Thusness Buddha-nature is neither body nor land, and yet body and land are spoken of because there is no land apart from the body, and no body apart from the land. Calling it a land is one Dharma with two meanings. Samantabhadra Bodhisattva manifests Vairocana Buddha.
那住處。名常寂光○前二土是應。即應佛所居。第三亦應亦報。即報佛所居。第四但是真凈非應。般若名秘密藏。諸佛如來所游居處。真常究竟。極為凈土。由是觀之。所謂微塵國土者。唯吾心中之土也。
附因果篇(王龍舒云人有不信因果從而不信凈土故以此篇附之起信)
總論因果
大阿彌陀經曰。天地之間。五道昭明。業報相生轉相承受。美惡慘毒。皆自當之。孰使如是。理之自然。善人行善。從樂入樂。從明入明。惡人行惡。從苦入苦。從暗入暗。世人昧此。惡道不絕。尸轉其中。世世累劫。無由出離。是為大患。痛不可言唯修凈土。直得超去。
宗鏡錄曰。起一念慮知之心。隨善惡而行十道。一。火涂道。二。血涂道。三。刀涂道。四。阿修羅道。五。人道。六。天道。七。魔羅道。八。尼乾道。九。色無色道。十。二乘道。前九種心。是生死。如蠶自縛。后一種心。是涅槃。如獐獨跳。雖得自脫。未具佛法。皆由妄心。迷此真境。
考證
五道
六道中去阿修羅。即為五道○宗鐃錄曰。五道由心。心體常凈。雖遍五道。不受彼色。則淪五趣而不墜矣。
十道
宗鏡錄曰。一者其心念念專貪嗔癡。攝之不還。拔之不出。日增月累。起上品十惡。如
【現代漢語翻譯】 現代漢語譯本： 那個居住的地方，名為常寂光（Eternal Light of Tranquility）。前面的兩個佛土是應化土，即應化佛所居住的地方。第三個佛土是應化土也是報身土，即報身佛所居住的地方。第四個佛土只是真凈土，不是應化土。般若（Prajna，智慧）被稱為秘密藏，是諸佛如來所游居之處，是真常究竟、極為清凈的佛土。由此看來，所謂微塵國土，只是我們心中的佛土。
附 因果篇 (王龍舒說，有人不相信因果，從而不相信凈土，所以用此篇附加在後面以生起信心)
總論因果
《大阿彌陀經》說：天地之間，五道（Five Paths）分明，業報（Karma）互相產生，輾轉相承受。美好或惡毒的果報，都由自己承擔。是誰造成的呢？是理之自然。善人行善，從快樂進入快樂，從光明進入光明。惡人行惡，從痛苦進入痛苦，從黑暗進入黑暗。世人迷惑於此，惡道（Evil Paths）永無止境，屍體在其中輪轉，世世代代、累劫不休，沒有辦法脫離，這是最大的禍患，痛苦得無法言說。只有修持凈土法門，才能直接超越。
《宗鏡錄》說：生起一念思慮知覺之心，隨著善惡而行於十道（Ten Paths）：一、火涂道（Path of Fire）；二、血涂道（Path of Blood）；三、刀涂道（Path of Knives）；四、阿修羅道（Asura Path，非天道）；五、人道（Human Path）；六、天道（Heavenly Path）；七、魔羅道（Mara Path，魔道）；八、尼乾道（Nigantha Path，外道）；九、色無色道（Path of Form and Formlessness，色界和無色界）；十、二乘道（Path of the Two Vehicles，聲聞和緣覺）。前面的九種心，是生死輪迴，如同蠶作繭自縛。后一種心，是涅槃（Nirvana），如同獐子獨自跳躍。雖然能夠自我解脫，但未具備圓滿的佛法，都是由於虛妄的心，迷惑于真實的境界。
考證
五道
六道（Six Paths）中去掉阿修羅道，就是五道。《宗鏡錄》說：五道由心所造，心的本體是清凈的，雖然遍及五道，卻不受五道的影響，這樣才能沉淪於五趣（Five Destinies）而不墮落。
十道
《宗鏡錄》說：第一種心，唸唸專于貪嗔癡，無法抑制，無法擺脫，日積月累，產生上品十惡（Ten Unwholesome Deeds），比如...
【English Translation】 English version: That dwelling place is named Eternal Light of Tranquility. The first two lands are Nirmāṇakāya lands, where Nirmāṇakāya Buddhas reside. The third land is both Nirmāṇakāya and Sambhogakāya, where Sambhogakāya Buddhas reside. The fourth land is only True Purity, not Nirmāṇakāya. Prajna (Wisdom) is called the Secret Treasury, the dwelling place of all Buddhas and Tathagatas, the ultimate in True Permanence and extreme purity. From this perspective, the so-called lands of dust motes are only the lands within our own minds.
Attached: On Cause and Effect (Wang Longshu said that some people do not believe in cause and effect, and therefore do not believe in Pure Land, so this section is attached to generate faith)
General Discussion on Cause and Effect
The Larger Amitabha Sutra says: Between heaven and earth, the Five Paths (Five Paths) are clearly illuminated. Karmic retributions (Karma) arise mutually and are received in turn. Beautiful or terrible consequences are all borne by oneself. Who causes this? It is the natural order of things. Good people do good, entering from joy into joy, from light into light. Evil people do evil, entering from suffering into suffering, from darkness into darkness. Worldly people are deluded about this, and the evil paths (Evil Paths) never cease. Corpses revolve within them, age after age, kalpa after kalpa, with no way to escape. This is a great calamity, a pain beyond words. Only by cultivating the Pure Land path can one directly transcend.
The Zongjing Lu says: When a thought of deliberation and awareness arises, it follows good and evil and travels through the Ten Paths (Ten Paths): 1. Path of Fire; 2. Path of Blood; 3. Path of Knives; 4. Asura Path (Asura Path, non-heavenly path); 5. Human Path (Human Path); 6. Heavenly Path (Heavenly Path); 7. Mara Path (Mara Path, demon path); 8. Nigantha Path (Nigantha Path, heretical path); 9. Path of Form and Formlessness (Path of Form and Formlessness, realm of form and formlessness); 10. Path of the Two Vehicles (Path of the Two Vehicles, Śrāvakas and Pratyekabuddhas). The first nine types of mind are samsara, like a silkworm binding itself. The last type of mind is Nirvana (Nirvana), like a deer leaping alone. Although one can liberate oneself, one has not fully attained the Buddha Dharma, all due to the deluded mind, being confused about the true realm.
Textual Research
Five Paths
Removing the Asura Path from the Six Paths (Six Paths) leaves the Five Paths. The Zongjing Lu says: The Five Paths are created by the mind. The essence of the mind is always pure. Although it pervades the Five Paths, it is not affected by them, thus sinking into the Five Destinies (Five Destinies) without falling.
Ten Paths
The Zongjing Lu says: The first type of mind is constantly focused on greed, anger, and delusion, unable to be restrained, unable to be escaped, accumulating day by day, resulting in the Ten Unwholesome Deeds (Ten Unwholesome Deeds) of the highest grade, such as...
五扇提羅者。此發地獄之心。行火涂道。二。若其心念念欲多眷屬。如海吞流。如火焚薪。起中品十惡。如調達誘眾者。此發畜生心。行血涂道。三。若其心念念欲得名聞。四遠八方。稱揚欽詠。內無實德。虛比聖賢。起下品十惡。如摩犍提者。此發鬼心。行刀涂道。四。若其心念念常欲勝彼。不耐下人。輕他珍己。如鴟高飛下視。而外揚仁義禮智信。起下品善心。行阿修羅道。五。若其心念念欣世間樂。安其臭身。悅其癡心。此起中品善心。行於人道。六。若其心念念知三惡苦多。人間苦樂相間。天上純樂。為天上樂。折伏粗心。此上品善心。行於天道。七。若其心念念欲大威勢。身口意才有所作。一切弭從。此發欲界主心。行魔羅道。八。若其心念念欲得利智辯聰。高才勇哲。鑒達六合。十方颙颙。此發智心。行尼乾道。九。若其心念念五塵六慾。外樂蓋微。三禪之樂。猶如石泉。其樂內重。此發梵心。行色無色道。十。若其心念念知善惡輪環。凡夫耽湎。聖賢所呵。破惡猶凈慧。凈慧由凈禪。凈禪由凈戒。尚此三法。如飢如渴。此發無漏心。行二乘道○五扇提羅。摩犍提。皆外道人也。魔羅道。尼乾道。皆外道名也。外道有九師。九十五種。此類是歟○調達。即誘阿阇世太子囚執父王。欲行篡逆者也。
【現代漢語翻譯】 現代漢語譯本 一、如果心念中常常想著地獄的苦楚，就像點燃地獄之火，行走在充滿火焰的道路上。這是發起地獄之心。 二、如果心念中念念不忘想要擁有眾多的眷屬，就像大海吞噬河流，火焰焚燒柴薪一樣貪得無厭，從而造作中品的十惡業，就像提婆達多（Devadatta，釋迦牟尼的堂弟，以分裂僧團著稱）引誘眾人一樣。這是發起畜生之心，行走在充滿血污的道路上。 三、如果心念中念念不忘想要獲得名聲和讚譽，希望四面八方的人都稱揚欽佩，但內心卻沒有真實的德行，虛假地比擬聖賢，從而造作下品的十惡業，就像摩犍提（Mākandika，古印度外道，以反對佛教著稱）一樣。這是發起鬼之心，行走在充滿刀劍的道路上。 四、如果心念中念念不忘總是想要勝過別人，不能忍受別人在自己之下，輕視他人而珍視自己，就像鴟鳥高飛然後向下窺視一樣，但表面上卻宣揚仁義禮智信。這是發起下品的善心，行走在阿修羅道。 五、如果心念中念念不忘欣喜世間的快樂，安於自己充滿臭氣的身體，喜歡自己愚癡的心，這是發起中品的善心，行走在人道。 六、如果心念中念念不忘知道三惡道的痛苦眾多，人間的苦樂交織，天上的純粹是快樂，爲了獲得天上的快樂，而折服粗糙的心念，這是上品善心，行走在天道。 七、如果心念中念念不忘想要獲得巨大的威勢，希望自己的身口意有所作為時，一切都能順從自己，這是發起欲界主的心，行走在魔羅道（Māra，佛教中的魔王）。 八、如果心念中念念不忘想要獲得敏銳的智慧和雄辯的口才，高超的才能和勇敢的智慧，能夠洞察天地，讓十方都仰慕自己，這是發起智心，行走在尼乾道（Nigantha，耆那教）。 九、如果心念中念念不忘五塵六慾這些外在的快樂非常微小，而三禪的快樂就像石縫中流出的泉水一樣，內在的快樂非常厚重，這是發起梵心，行走在色界和無色界道。 十、如果心念中念念不忘知道善惡的輪轉，凡夫沉溺其中，聖賢所呵斥的，破除惡業就像凈化智慧一樣，凈化智慧來自於凈化禪定，凈化禪定來自於凈化戒律，崇尚這三種方法，就像飢渴的人渴望食物和水一樣，這是發起無漏心，行走在二乘道。 五扇提羅（Pañcaśikha）和摩犍提（Mākandika）都是外道之人。魔羅道（Māra）和尼乾道（Nigantha）都是外道的名稱。外道有九十六種，說的就是這些嗎？ 提婆達多（Devadatta）就是誘騙阿阇世（Ajātaśatru）太子囚禁其父頻婆娑羅王（Bimbisāra），想要篡奪王位的人。
【English Translation】 English version 1. If the mind constantly dwells on the suffering of hell, like igniting the fires of hell and walking on a path filled with flames, this is to generate the mind of hell. 2. If the mind constantly desires to possess numerous dependents, insatiably like the sea swallowing rivers or fire consuming firewood, thereby creating middle-grade evil deeds, like Devadatta (Devadatta, cousin of Shakyamuni, known for dividing the Sangha) enticing the masses, this is to generate the mind of an animal, walking on a path filled with blood. 3. If the mind constantly desires to gain fame and praise, hoping that people from all directions will commend and admire, but lacks genuine virtue within, falsely comparing oneself to sages, thereby creating lower-grade evil deeds, like Mākandika (Mākandika, an ancient Indian heretic known for opposing Buddhism), this is to generate the mind of a ghost, walking on a path filled with swords. 4. If the mind constantly desires to always surpass others, unable to tolerate others being below oneself, belittling others while cherishing oneself, like an owl flying high and then looking down, but outwardly proclaiming benevolence, righteousness, propriety, wisdom, and trustworthiness, this is to generate a lower-grade good mind, walking on the path of Asuras. 5. If the mind constantly delights in worldly pleasures, being content with one's own foul body and enjoying one's own foolish mind, this is to generate a middle-grade good mind, walking on the path of humans. 6. If the mind constantly knows that the suffering of the three evil realms is great, that human existence is a mixture of suffering and joy, and that the heavens are purely joyful, and in order to obtain the joy of the heavens, one subdues coarse thoughts, this is an upper-grade good mind, walking on the path of the heavens. 7. If the mind constantly desires to obtain great power and influence, hoping that when one's body, speech, and mind act, everything will comply with oneself, this is to generate the mind of the lord of the desire realm, walking on the path of Māra (Māra, the demon king in Buddhism). 8. If the mind constantly desires to obtain keen intelligence and eloquent speech, superior talent and courageous wisdom, able to perceive the universe and be admired by all directions, this is to generate the mind of wisdom, walking on the path of Nigantha (Nigantha, Jainism). 9. If the mind constantly thinks that the external pleasures of the five dusts and six desires are very small, while the joy of the third dhyana is like a spring flowing from a rock crevice, and the inner joy is very profound, this is to generate the Brahma mind, walking on the path of the form and formless realms. 10. If the mind constantly knows the cycle of good and evil, in which ordinary people indulge and which sages condemn, that breaking evil is like purifying wisdom, that purifying wisdom comes from purifying dhyana, and that purifying dhyana comes from purifying precepts, and one reveres these three methods like a hungry and thirsty person craving food and water, this is to generate the non-outflow mind, walking on the path of the two vehicles. Pañcaśikha (Pañcaśikha) and Mākandika (Mākandika) are both followers of other paths. Māra (Māra) and Nigantha (Nigantha) are both names of other paths. Are these the ninety-six kinds of heretics? Devadatta (Devadatta) is the one who enticed Prince Ajātaśatru (Ajātaśatru) to imprison his father King Bimbisāra (Bimbisāra), wanting to usurp the throne.
楞嚴經曰。造十習因。受六交報。十習因者。一者淫習。二者貪習。三者慢習。四者嗔習。五者詐習。六者誑習。七者怨習。八者見習。九者枉習。十者訟習。六交報者。一者見報。二者聞報。三者嗅報。四者味報。五者觸報。六者思報。此六識造業。所招惡報。從六根出。各各招引惡果。臨終神識墮無間獄。見受明暗二苦相。聞受開閉二苦相。嗅受通塞二苦相。味受吸吐二苦相。觸受合離二苦相。思受不覺覺知二苦相。一一受苦無量。
宗鏡錄曰。十習因既作。六交報寧亡。皆是一念惡覺心。生顛倒想。起對境作因成之假隨情運相續之心。不以智眼正觀。遂陷凡夫業道。雖則一期狥意。罔思萬劫沉身。
考證
十習
楞嚴經云。十方如來。色目行淫。同名慾火。菩薩見欲。如避火坑。色目多求。同名貪水。菩薩見貪。如避瘴海。色目我慢。名飲癡水。菩薩見慢。如避巨海。色目瞋恚。名利刀劍。菩薩見瞋。如避誅戮。色目奸偽。同名讒賊。菩薩見詐。如畏豺虎。色目欺誑。同名劫殺。菩薩見誑。如避蛇虺。色目怨家。名違害鬼。菩薩見怨。如飲酖酒。色目惡見。同名見坑。菩薩見諸虛妄偏執。如入毒壑。色目怨謗。同名讒虎。菩薩見狂。如遭霹靂。訟習交諠。發於覆藏。同名陰賊。菩薩觀
【現代漢語翻譯】 現代漢語譯本 《楞嚴經》說，造作十種習氣之因，就會承受六種交報。這十種習氣之因是：一是淫習（沉溺於性慾的習氣），二是貪習（貪婪的習氣），三是慢習（傲慢的習氣），四是嗔習（嗔怒的習氣），五是詐習（欺詐的習氣），六是誑習（虛誑的習氣），七是怨習（怨恨的習氣），八是見習（邪見的習氣），九是枉習（冤枉的習氣），十是訟習（爭訟的習氣）。六種交報是：一是見報（視覺的報應），二是聞報（聽覺的報應），三是嗅報（嗅覺的報應），四是味報（味覺的報應），五是觸報（觸覺的報應），六是思報（思維的報應）。這六識造作惡業，所招感的惡報，從六根（眼、耳、鼻、舌、身、意）而出，各自招引惡果。臨終時神識會墮入無間地獄，視覺上感受明暗兩種苦相，聽覺上感受開閉兩種苦相，嗅覺上感受通塞兩種苦相，味覺上感受吸吐兩種苦相，觸覺上感受合離兩種苦相，思維上感受不覺和覺知兩種苦相。每一種苦都是無量的。
《宗鏡錄》說，十種習氣之因既然已經造作，六種交報又怎麼會消失呢？這都是因為一念惡覺之心，產生了顛倒妄想，從而對境造作惡因，形成了隨順情慾而運轉相續的妄心。如果不以智慧之眼進行正確的觀察，就會陷入凡夫的業道。雖然一時放縱自己的意願，卻不想想將會萬劫沉淪。
考證
十習
《楞嚴經》說，十方如來，把貪圖美色、行淫慾之事，都叫做**（此處原文如此，疑為淫慾）。菩薩看到性慾，就像躲避火坑一樣。把貪求過多，都叫做貪水。菩薩看到貪婪，就像躲避瘴氣瀰漫的大海一樣。把貢高我慢，叫做飲用癡迷之水。菩薩看到傲慢，就像躲避巨大的海洋一樣。把嗔恨惱怒，叫做鋒利的刀劍。菩薩看到嗔怒，就像躲避被誅殺一樣。把奸詐虛偽，都叫做讒佞的賊人。菩薩看到欺詐，就像畏懼豺狼虎豹一樣。把欺騙誑語，都叫做劫掠殺害。菩薩看到虛誑，就像躲避蛇蝎一樣。把怨恨他人，叫做違逆傷害的鬼。菩薩看到怨恨，就像飲用毒酒一樣。把邪惡的見解，都叫做見解的陷阱。菩薩看到各種虛妄偏執，就像進入有毒的山谷一樣。把怨恨誹謗，都叫做讒佞的猛虎。菩薩看到狂妄，就像遭遇霹靂一樣。爭訟的習氣，發於隱瞞和隱藏，都叫做陰險的賊人。菩薩觀察到這些
【English Translation】 English version The Shurangama Sutra states that creating the ten habitual causes leads to receiving the six reciprocal retributions. The ten habitual causes are: first, the habit of lust (addiction to sexual desire); second, the habit of greed (greediness); third, the habit of pride (arrogance); fourth, the habit of anger (wrath); fifth, the habit of deceit (fraud); sixth, the habit of falsehood (lying); seventh, the habit of resentment (grudge); eighth, the habit of wrong views (heretical views); ninth, the habit of injustice (wrongful actions); and tenth, the habit of litigation (disputes). The six reciprocal retributions are: first, visual retribution; second, auditory retribution; third, olfactory retribution; fourth, gustatory retribution; fifth, tactile retribution; and sixth, mental retribution. These six consciousnesses create evil karma, and the resulting evil retributions emerge from the six roots (eye, ear, nose, tongue, body, and mind), each attracting evil consequences. At the time of death, the consciousness falls into the Avici Hell, visually experiencing the dual suffering of light and darkness, auditorily experiencing the dual suffering of opening and closing, olfactorily experiencing the dual suffering of passage and blockage, gustatorily experiencing the dual suffering of intake and expulsion, tactilely experiencing the dual suffering of union and separation, and mentally experiencing the dual suffering of unawareness and awareness. Each suffering is immeasurable.
The Zong Jing Lu states that once the ten habitual causes have been created, how can the six reciprocal retributions disappear? All of this arises from a single thought of evil awareness, which generates inverted and deluded thoughts, thereby creating evil causes in relation to external objects, forming a mind that follows desires and continues in a cycle. If one does not observe correctly with the eye of wisdom, one will fall into the karmic path of ordinary beings. Although one indulges one's desires for a time, one does not consider the kalpas of sinking into suffering.
Textual Research
Ten Habits
The Shurangama Sutra says, 'The Tathagatas of the ten directions all call indulgence in beauty and sexual activity ** (original text as is, suspected to be sexual desire). Bodhisattvas see desire as avoiding a pit of fire. They all call excessive seeking 'greedy water'. Bodhisattvas see greed as avoiding a sea of miasma. They call arrogance 'drinking the water of delusion'. Bodhisattvas see pride as avoiding a vast ocean. They call anger 'sharp swords'. Bodhisattvas see anger as avoiding execution. They call deceit and falsehood 'slanderous thieves'. Bodhisattvas see fraud as fearing jackals and tigers. They call deception and lies 'robbery and murder'. Bodhisattvas see falsehood as avoiding snakes and scorpions. They call resentment 'harmful ghosts'. Bodhisattvas see resentment as drinking poisoned wine. They call evil views 'pits of views'. Bodhisattvas see all false attachments as entering a poisonous valley. They call resentment and slander 'slanderous tigers'. Bodhisattvas see madness as encountering lightning. The habit of litigation, arising from concealment and hiding, is called an insidious thief.' Bodhisattvas observe these
覆。如戴高山。履于巨海。
萬劫沉身
發隱曰。佛過瓜田。顧阿難言。爪上之土。大地之土。孰為多少。阿難對言。爪土至微。大地無盡。佛言得人身者。如爪上之土。失人身者。如大地之土。又須達為佛營立精舍。蟻子在地。佛告須達。此蟻毗婆尸佛時。已在此地。今經七佛。恒受蟻身。尚未能脫。由此觀之。人身難得如爪上土。寧不信然。所以者何。經云。五戒堅持。方得人身。五戒不持。人天路絕。持戒難。則人身不易明矣。況作十習因。又甚於五戒之不持。臨終墮無間獄。受六交報。又不止於人身之難得而已。萬劫沉身。不亦宜乎。
(還)謹按十道所以廣五道之未備。十習所以補十業之未周。是如因愈繁。則果愈密。業愈重。則報愈深。然則凈業之士。勿以五道無依。十業無犯。而遽自足也哉。唯能觀心實相。則萬緣俱寂。萬法俱忘。無道無業。何戒何犯。所謂不可思議之功德在是矣。惜乎凡夫貪著其事。此佛菩薩所以丁寧告戒也。噫。其可忽諸。
龍舒凈土文曰。人有不信因果。從而不信凈土者。夫因果烏可以不信乎。經云。要知前世因。今生受者是。要知後世果。今生作者是。若不信此語。何不以目前事觀之。人生所以有貧富。有貴賤。有苦樂勞逸。有榮辱壽夭。其禍福種
【現代漢語翻譯】 現代漢語譯本： 覆：如同頭頂著高山，腳踩在巨海之上。
萬劫沉淪。
發隱說：佛陀經過瓜田時，問阿難說：『我指甲上的土和大地上的土，哪個更多？』阿難回答說：『指甲上的土非常微小，大地的土無邊無際。』佛陀說：『得到人身的機會，就像指甲上的土那樣少；失去人身的機會，就像大地上的土那樣多。』又有須達（Sudatta，給孤獨長者）為佛陀建造精舍，發現螞蟻在地上。佛陀告訴須達：『這隻螞蟻在毗婆尸佛（Vipassi Buddha，過去七佛之一）時，就已經在這裡了。如今經歷了七尊佛，仍然受著螞蟻的身體，尚未能脫離。』由此看來，人身難得就像指甲上的土一樣。難道不是這樣嗎？』為什麼這麼說呢？經書上說：『堅持五戒，才能得到人身；不持五戒，人天之路斷絕。』持戒很難，那麼人身不易獲得就很明顯了。更何況造作十種習因，比不持五戒還要嚴重。臨終墮入無間地獄，承受六種交報，不僅僅是人身難以獲得而已，而是萬劫沉淪，這難道不應該嗎？
（還）謹按：十道是爲了擴充套件五道所未完備之處，十習是爲了彌補十業所不周全的地方。這就像因越多，果就越密；業越重，報就越深。然而，修凈業的人，不要因為五道沒有依靠，十業沒有觸犯，就輕易地自我滿足啊。只有能夠觀照心之實相，那麼萬緣俱寂，萬法俱忘，沒有道，沒有業，何來戒律，何來觸犯？所謂不可思議的功德就在這裡了。可惜凡夫貪著於事相，所以佛菩薩才如此丁寧告誡。唉，這怎麼可以忽略呢？
龍舒凈土文說：『有人不相信因果，從而不相信凈土。因果怎麼可以不相信呢？經上說：要知道前世的因，就看今生所受的果；要知道後世的果，就看今生所作的事。如果不相信這句話，為什麼不看看眼前的事呢？人生之所以有貧富，有貴賤，有苦樂勞逸，有榮辱壽夭，這些禍福的種子』
【English Translation】 English version: Covering: Like wearing a high mountain on the head and treading on the vast ocean.
Sinking for myriad kalpas.
Fa Yin says: When the Buddha passed by a melon field, he asked Ananda (Ānanda, one of the principal disciples of the Buddha), 'Which is more, the soil on my fingernail or the soil on the earth?' Ananda replied, 'The soil on the fingernail is extremely small, while the soil on the earth is boundless.' The Buddha said, 'The opportunity to obtain a human body is as rare as the soil on a fingernail; the opportunity to lose a human body is as abundant as the soil on the earth.' Furthermore, when Sudatta (Sudatta, Anathapindika) was building a monastery for the Buddha, he found ants on the ground. The Buddha told Sudatta, 'This ant was already here during the time of Vipassi Buddha (Vipassi Buddha, one of the past seven Buddhas). Now, after seven Buddhas have passed, it is still in the body of an ant and has not been able to escape.' From this, it can be seen that obtaining a human body is as difficult as finding soil on a fingernail. Is this not true?' Why is this so? The scriptures say, 'Only by upholding the five precepts can one obtain a human body; without upholding the five precepts, the path to humans and gods is cut off.' Upholding the precepts is difficult, so it is clear that obtaining a human body is not easy. Moreover, creating the ten habitual causes is even more serious than not upholding the five precepts. At the time of death, one falls into the Avici Hell, enduring six kinds of retribution, which is not just about the difficulty of obtaining a human body, but about sinking for myriad kalpas. Is this not appropriate?
(Also) It is respectfully noted that the ten paths are to expand upon what the five paths have not completed, and the ten habits are to supplement what the ten karmas have not fully covered. It is like the more causes there are, the denser the fruit; the heavier the karma, the deeper the retribution. However, those who cultivate pure karma should not be easily satisfied just because the five paths have no reliance and the ten karmas have not been violated. Only by being able to contemplate the true nature of the mind can all conditions be extinguished and all dharmas be forgotten. Without paths and without karma, where do precepts and violations come from? The so-called inconceivable merit and virtue lies here. It is a pity that ordinary people are attached to phenomena, which is why the Buddhas and Bodhisattvas earnestly warn us. Alas, how can this be ignored?
Longshu's Pure Land Text says: 'Some people do not believe in cause and effect, and therefore do not believe in the Pure Land. How can cause and effect not be believed? The scriptures say: If you want to know the cause of the previous life, look at what you are experiencing in this life; if you want to know the result of the next life, look at what you are doing in this life. If you do not believe this, why not look at the things before your eyes? The reason why people have poverty and wealth, nobility and lowliness, suffering and happiness, labor and leisure, honor and disgrace, longevity and early death, these seeds of fortune and misfortune'
種不同。雖曰天命。天豈私於人哉。蓋以人前生所為不同。故今生受報亦不同。而天特主之耳。是以此身謂之報身。報身者。報我前世所為。故生此身也。天何容心哉。世間官府。猶不以賞罰無故而加於人。況天地造化。豈以禍福無故而加於人乎。是知前世所為有善惡。故以禍福而報之也。以其不能純乎善。故不得純受福報。乃有富貴而苦夭者。有貧賤而樂壽者。有榮寵而悴辱者。其為果報。各隨其所為。纖毫不差。故云。種桃得桃。種李得李。未有種麻而得豆。種粟而得黍者。惟種時少。收穫時多。故作善惡時甚小。受禍福之報甚大。故云。春種一粒粟。秋收萬顆子。人生為善惡。果報還如此。蓋造化自然之理也。
又曰。人有見目前善惡未有報者。而遂以因果為不足信。殆不知善惡未有報者。非無報也。但遲速耳。佛嘗謂阿難云。人有今世為善。死墮地獄者何。今世之善未熟。前世之惡已熟也。今世為惡。死生天堂者何。今世之惡未熟。前世之善已熟也。熟處先受報。譬如欠債。急處先還。左氏謂欒武子(名書)。有德可以庇其子。故其子黡。雖為惡而可以免祻。黡子盈為善。而黡之惡乃累之。故盈雖善及於難。止於世間目前可見者言之。善惡之報尚有如此者。況隔世乎。豈可以目前未見果報。而遂不信因
【現代漢語翻譯】 現代漢語譯本：
果報的種類各不相同。雖然說是天命，但上天難道會偏袒誰嗎？只是因為人們前世所作所為不同，所以今生所受的果報也不同，而上天只是主宰這一切罷了。因此，這個身體被稱為『報身』（Bao Shen，retribution body）。『報身』就是回報我前世所作所為，所以才有了這個身體。上天哪裡有什麼私心呢？世間的官府，尚且不會無緣無故地施加賞罰於人，更何況天地造化，難道會無緣無故地施加禍福於人嗎？由此可知，前世所作所為有善有惡，所以用禍福來回報。因為不能完全行善，所以不能完全承受福報，於是就有了富貴卻短命的人，有貧賤卻快樂長壽的人，有榮耀受寵卻憂愁受辱的人。這些果報，各自隨著他們所作所為，絲毫不會有差錯。所以說，種桃得桃，種李得李，沒有種麻而得豆，種粟而得黍的。只是播種時少，收穫時多，所以作善作惡時很小，受到禍福的報應卻很大。所以說，『春天種下一粒粟，秋天收穫萬顆子。人生為善或作惡，果報就是這樣子。』這乃是造化自然的道理啊。
又說，有人看到眼前的善惡還沒有得到報應，就認為因果報應不足以相信。這大概是不明白善惡沒有得到報應，並非沒有報應，只是遲早而已。佛曾經對阿難（Ananda，one of the ten main disciples of the Buddha）說：『有人今生行善，死後卻墮入地獄，這是為什麼呢？』這是因為今生所做的善事還沒有成熟，前世所做的惡事已經成熟了。『有人今生作惡，死後卻升入天堂，這是為什麼呢？』這是因為今生所做的惡事還沒有成熟，前世所做的善事已經成熟了。成熟的地方先受到報應，譬如欠債，緊急的地方先償還。《左傳》中說欒武子（Luan Wuzi，name Shu）有德行可以庇護他的兒子，所以他的兒子黡（Yan），即使作惡也可以免除災禍。黡的兒子盈（Ying）行善，而黡的惡行卻連累了他，所以盈雖然行善卻遭遇災難。這只是就世間眼前可以看到的事情來說的，善惡的報應尚且有這樣的情況，更何況是隔世呢？怎麼可以因為眼前沒有看到果報，就不相信因果報應呢？
【English Translation】 English version:
The types of karmic retribution vary. Although it is said to be the decree of Heaven, does Heaven favor anyone? It is simply because people's actions in their previous lives are different, so the retributions they receive in this life are also different, and Heaven merely governs all of this. Therefore, this body is called the 'retribution body' (Bao Shen). The 'retribution body' is the repayment for what I did in my previous life, hence this body. Where does Heaven have any selfish intentions? Even worldly officials would not impose rewards or punishments on people without reason, let alone the creation of Heaven and Earth, would it impose fortune or misfortune on people without reason? From this, we know that there were good and evil deeds in the previous life, so they are repaid with fortune and misfortune. Because one cannot be purely good, one cannot purely receive blessings, so there are those who are rich and noble but die young, those who are poor and lowly but happy and long-lived, and those who are honored and favored but worried and humiliated. These retributions each follow their actions, without the slightest error. Therefore, it is said, 'Plant peaches and get peaches, plant plums and get plums, there is no planting hemp and getting beans, planting millet and getting sorghum.' It is just that the sowing is little, and the harvest is much, so doing good or evil is very small, but receiving the retribution of fortune or misfortune is very great. Therefore, it is said, 'In spring, sow a grain of millet, in autumn, harvest ten thousand seeds. Life doing good or evil, the karmic retribution is like this.' This is the natural principle of creation.
It is also said that some people see that good and evil in the present have not yet been rewarded, and then they think that karma is not credible. They probably do not understand that good and evil not being rewarded does not mean there is no reward, but only that it is sooner or later. The Buddha once said to Ananda (one of the ten main disciples of the Buddha): 'Why is it that some people do good in this life but fall into hell after death?' This is because the good deeds done in this life have not yet matured, and the evil deeds done in the previous life have already matured. 'Why is it that some people do evil in this life but ascend to heaven after death?' This is because the evil deeds done in this life have not yet matured, and the good deeds done in the previous life have already matured. The place that is ripe receives retribution first, like owing a debt, the urgent place is repaid first. The Zuo Zhuan says that Luan Wuzi (name Shu) had virtue that could protect his son, so his son Yan, even if he did evil, could avoid disaster. Yan's son Ying did good, but Yan's evil deeds burdened him, so Ying, although he did good, encountered disaster. This is only in terms of what can be seen in the world, and the retribution of good and evil is still like this, let alone across lifetimes? How can one not believe in karma just because one has not seen the karmic retribution in the present?
果。因以不信凈土也。
(還)謹按此文。前論因果之常。后論因果之變。今人于其常者。忽之而不信。于其變者。藉之以為口實焉。宜其恣行十惡而弗顧也。哀哉。
考證
一粒萬顆
藏經云。昔有惡生王遊觀林苑。見一金貓入西南地。遣人發掘。獲一銅盆。盛金錢。漸至五里。皆是金錢。王見奇事。應當問佛。佛即答言。是王宿生福報。昔毗婆尸佛時。有一比丘。于大道衢安缽。而作是言。若復有人。能捨財寶入此缽中。當來大富。有一樵人得三文錢。聞此語已。生歡喜心。誠心發願。舍入缽中。去舍五里。轉加歡喜。時樵人。今王是也。緣施三錢。福報獲五里金錢。又得國王位。受福無盡○宗鏡錄云。如阿那律。供辟支佛之一食。後蓋空器而百味具足。獲金人而用盡還生。又如金色王。施辟支佛一飯。后滿閻浮提。於七日內。唯雨七寶。一切人民。貧窮永斷。由此三事觀之。余可類推矣。所謂種一粒。收萬顆。斯言詎不信乎。
晉欒氏
左傳。晉欒盈被愬出奔。過周。辭於行人曰。昔陪臣書。能輸力于王室。王施惠焉。其子黡。不能保任其父之勞。大君若不棄書之力。亡臣猶有所逃。若棄書之力。思黡之罪。臣戮余矣。將歸死於尉氏矣○盈奔齊。齊人納諸曲沃。其令尹胥
【現代漢語翻譯】 現代漢語譯本： ……的結果。因為這個原因，他們不相信凈土法門。
（還）我仔細研究了這段文字。前面論述的是因果的恒常性，後面論述的是因果的變化性。現在的人對於因果的恒常性，忽略而不相信；對於因果的變化性，卻拿來作為借口。這樣，他們肆意地做各種壞事而毫不顧忌，也是很正常的。可悲啊！
考證
一粒萬顆
藏經上說：過去有個惡生王（國王的名字，因為他出生時有不祥之兆），遊覽林苑時，看見一隻金色的貓進入西南方的地裡。他派人去挖掘，得到一個銅盆，裡面盛滿了金錢，逐漸挖掘到五里（長度單位）的範圍，都是金錢。國王覺得這是奇事，應該去問佛。佛就回答說：『這是你前世修來的福報。過去在毗婆尸佛（過去七佛之一）時代，有一個比丘（出家修行的男子）在大道邊放置缽（僧人化緣用的器皿），並說：如果有人能夠捨棄財寶放入這個缽中，將來會得到大富。』有一個樵夫（砍柴的人）得到三文錢，聽到這些話后，心生歡喜，誠心發願，將錢放入缽中。離開五里路后，更加歡喜。當時的樵夫，就是現在的國王。因為佈施三文錢的緣故，得到五里地的金錢的福報，又得到國王的地位，享受無盡的福報。』○《宗鏡錄》中說：『如阿那律（佛陀的十大弟子之一），供養辟支佛（一種不聽佛法教化而獨自悟道的修行者）一餐飯，後來蓋住空碗，裡面自然充滿各種美味佳餚。得到金人（金色的雕像），用完了又會自動產生。』又如金色王（國王的名字），佈施辟支佛一餐飯，後來整個閻浮提（佛教中的一個大洲）在七天之內，只下七寶（七種珍貴的寶物），所有人民的貧窮永遠斷絕。』由此三件事來看，其餘的事情可以類推。所以說種下一粒種子，收穫萬顆果實，這句話難道不值得相信嗎？
晉欒氏
《左傳》記載：晉國的欒盈（人名）被人誣陷而逃亡，經過周朝時，向行人辭別說：『過去我的祖先欒書（人名）能夠為王室出力，周王因此施恩於他。他的兒子欒黡（人名），不能保全他父親的功勞。大王如果不嫌棄欒書的功勞，我這個逃亡的臣子還有地方可以逃生。如果嫌棄欒書的功勞，而追究欒黡的罪過，我就只有被殺的份了。我將回到尉氏（地名）去等死。』○欒盈逃到齊國，齊國人將他安置在曲沃（地名），當地的令尹（官名）胥（人名）……
【English Translation】 English version: ...as a result. Because of this reason, they do not believe in the Pure Land Dharma.
(Also) I have carefully studied this text. The former discusses the constancy of cause and effect, and the latter discusses the variability of cause and effect. People today neglect and disbelieve in the constancy of cause and effect; however, they use the variability of cause and effect as an excuse. In this way, it is normal for them to do all kinds of bad things without any regard. Alas!
Textual Research
One Grain, Ten Thousand Kernels
The Tripitaka (Buddhist scriptures) says: 'In the past, there was an Evil Birth King (name of a king, because his birth was inauspicious), who was touring the forest garden when he saw a golden cat entering the southwest ground. He sent people to dig it up and obtained a copper basin filled with gold coins, gradually digging to a range of five li (unit of length), all of which were gold coins. The king felt that this was a strange thing and should ask the Buddha. The Buddha replied: 'This is the merit you cultivated in your previous life. In the past, during the time of Vipassi Buddha (one of the past seven Buddhas), there was a Bhikkhu (a male who has left home to practice) who placed a bowl (a vessel used by monks for alms) on the side of the road and said: If anyone can give up their wealth and put it into this bowl, they will receive great wealth in the future.' A woodcutter (a person who cuts firewood) obtained three coins, and after hearing these words, he was filled with joy, sincerely made a vow, and put the money into the bowl. After leaving five li, he was even more joyful. The woodcutter at that time is the current king. Because of giving three coins, he received the merit of five li of gold coins, and also obtained the position of king, enjoying endless blessings.' ○ The Zong Jing Lu says: 'Like Aniruddha (one of the Buddha's ten great disciples), offering a Pratyekabuddha (a practitioner who attains enlightenment on their own without hearing the Buddha's teachings) a meal, later covering the empty bowl, it was naturally filled with various delicacies. Obtaining a golden man (a golden statue), it would automatically generate after being used up.' Also, like King Golden Color (name of a king), offering a Pratyekabuddha a meal, later the entire Jambudvipa (a large continent in Buddhism) only rained seven treasures (seven precious treasures) within seven days, and the poverty of all people was forever cut off.' From these three things, the rest can be inferred. So it is said that planting one seed yields ten thousand kernels, is this statement not worth believing?
The Luan Clan of Jin
The Zuo Zhuan records: 'Luan Ying (name of a person) of Jin was falsely accused and fled. When passing through the Zhou Dynasty, he bid farewell to the pedestrians, saying: 'In the past, my ancestor Luan Shu (name of a person) was able to contribute to the royal family, and the King of Zhou therefore bestowed grace upon him. His son Luan Yan (name of a person) could not preserve his father's merits. If the Great King does not dislike Luan Shu's merits, I, this fleeing subject, still have a place to escape. If he dislikes Luan Shu's merits and investigates Luan Yan's crimes, I will only be killed. I will return to Weishi (place name) to wait for death.' ○ Luan Ying fled to the State of Qi, and the people of Qi settled him in Quwo (place name), and the local magistrate Xu (name of a person)...'
午。伏之而觴曲沃人。午言曰。今日得欒孺子何如。對曰。得之而為之死。猶不死也。皆嘆有泣者○由是觀之。則武子之德。與黡之惡。可概見矣。黡之汰侈嗜酒。又何足言哉。至於盈之善足以感人。其或泣或嘆者。又可徴也。然則武子之德。足以庇黡。黡之惡。所以累盈。不從可知乎。
小因果說曰。有修橋人。有毀橋人。此天堂地獄之小因也。有坐轎人。有荷轎人。此天堂地獄之小果也。觸類長之。皆可見矣。常如是存心以修凈土。上品上生。復何疑哉。
宗鏡錄曰。玉食錦袍。鶉衣藜藿。席門金屋。千駟一瓢。皆因最初一念而造。心跡才現。果報難逃。以過去善惡為因。現今苦樂為果。絲毫匪濫。孰能免之。猶響之隨聲。影之隨形。必然之理也。唯除悟道。定力所排。若處世幻之中。焉有能脫之者。經偈云。假使百千劫。所作業不忘。因緣會遇時。果報還自受。則才命論云。貧者無立錐之地。刁彝則田逾千頃。餓者無擔石之儲。李衡則木號千奴。無禮必斃。跖何事而獨壽。行善則吉。托何事而早終。
考證
才命論
史記云。孫叔敖盡忠於國。及自沒。其子無立錐之地○漢書云。刁彝官尚書郎。不修德行。有田萬頃奴婢千人○魏志云。華歆效官清貧。家無擔石之儲○晉書云。李
【現代漢語翻譯】 現代漢語譯本 午時，伏擊並用酒款待曲沃人。午說：『今天得到欒孺子怎麼樣？』（曲沃人）回答說：『即使得到他而為他而死，也還是不夠。』眾人都嘆息，甚至有人哭泣。由此看來，武子的德行和黡的罪惡，可以大致瞭解了。黡的奢侈放縱、嗜好飲酒，又有什麼值得說的呢？至於（欒）盈的善良足以感動人，他們或哭或嘆，也是可以驗證的。既然這樣，武子的德行足以庇護黡，黡的罪惡，會連累欒盈，這不是可以預見的嗎？
小因果說中說：有修橋的人，有毀橋的人，這是天堂地獄的小因。有坐轎的人，有抬轎的人，這是天堂地獄的小果。由此類推，都可以明白。常常這樣存心來修凈土，上品上生，又有什麼可懷疑的呢？
《宗鏡錄》中說：吃精美的食物，穿華麗的衣服，與穿粗布衣服、吃野菜相比；住在簡陋的房屋，與住在豪華的住宅相比；擁有眾多的車馬，與只有一個水瓢相比，這些都是因為最初的一念而造成的。心念和行為剛一顯現，果報就難以逃脫。以過去的善惡作為因，現今的苦樂作為果，絲毫不會錯亂，誰能夠免除呢？就像回聲跟隨聲音，影子跟隨形體一樣，是必然的道理。除非是悟道，用定力來排除。如果處在世間的虛幻之中，哪裡有能夠脫離的呢？經文偈語說：『即使經過百千劫，所造的業也不會忘記，因緣會合的時候，果報還是要自己承受。』所以《才命論》說：貧窮的人沒有立錐之地，刁彝（人名）卻有田地超過千頃；飢餓的人沒有一擔糧食的儲備，李衡（人名）家的樹木可以號稱千奴。不講禮義必定會滅亡，盜跖（人名）為什麼能夠長壽？行善就會吉祥，子托（人名）為什麼會早死？
考證
才命論
《史記》記載，孫叔敖（人名）盡忠於國家，等到他去世后，他的兒子沒有立錐之地。《漢書》記載，刁彝（人名）官任尚書郎，不修養德行，有田地萬頃，奴婢千人。《魏志》記載，華歆（人名）做官清廉貧困，家裡沒有一擔糧食的儲備。《晉書》記載，李
【English Translation】 English version At noon, they ambushed and wined and dined the people of Quyu. Wu said, 'How was getting Luan Ruzi today?' They replied, 'Even if we got him and died for him, it would not be enough.' Everyone sighed, and some even wept. From this, we can roughly see the virtue of Wu Zi (a person's name) and the evil of Yan (a person's name). What more is there to say about Yan's extravagance and love of wine? As for Ying's (a person's name) goodness being enough to move people, their weeping and sighing can also be verified. Since this is the case, Wu Zi's virtue is enough to protect Yan, and Yan's evil will implicate Luan Ying. Isn't this foreseeable?
The 'Small Cause and Effect' says: There are those who build bridges and those who destroy bridges. This is a small cause of heaven and hell. There are those who ride in sedan chairs and those who carry sedan chairs. This is a small effect of heaven and hell. By analogy, all can be understood. If you always maintain this intention to cultivate the Pure Land, you will be reborn in the highest grade. What doubt is there?
The 'Zong Jing Lu' says: Eating fine food and wearing brocade robes, compared to wearing coarse clothes and eating wild vegetables; living in simple houses, compared to living in luxurious mansions; having many carriages and horses, compared to having only a single gourd, these are all caused by the initial thought. As soon as the thought and action appear, the karmic retribution is difficult to escape. Taking past good and evil as the cause, and present suffering and happiness as the effect, there will be no mistakes. Who can avoid it? It is like an echo following a sound, and a shadow following a form, a necessary principle. Unless one is enlightened and uses the power of concentration to eliminate it. If one is in the illusion of the world, how can one escape it? The sutra verse says: 'Even if hundreds of thousands of kalpas pass, the karma created will not be forgotten. When the conditions meet, the karmic retribution will still be received.' Therefore, the 'Treatise on Talent and Fate' says: The poor have no land to stand on, but Diao Yi (a person's name) has more than a thousand acres of land; the hungry have no storage of a dan of grain, but Li Heng's (a person's name) trees can be called a thousand slaves. Those who are without propriety will surely perish, why did Zhi (a person's name) live so long? Doing good will bring good fortune, why did Tuo (a person's name) die so early?
Textual Research
Treatise on Talent and Fate
The 'Records of the Grand Historian' records that Sun Shu'ao (a person's name) was loyal to the country, and when he died, his son had no land to stand on. The 'Book of Han' records that Diao Yi (a person's name) was an official in the Ministry of Personnel, but he did not cultivate virtue and had ten thousand acres of land and a thousand slaves. The 'Records of Wei' records that Hua Xin (a person's name) was a clean and poor official, and his family had no storage of a dan of grain. The 'Book of Jin' records that Li
衡植橘千株。號為木奴千頭○莊子云。盜跖從者九千。橫行天下。侵暴諸侯。而享壽考○論語疏云。項托七歲為孔子師。而早夭焉。
慈心功德錄曰。佛言善惡報應有二種。一者果報。今生作善惡業。來世受苦樂報也。二者花報。今生作善惡業。今生即受苦樂報也。
(還)謹按果報。人所難知者。故冥然罔覺。花報。人所目睹者。而亦悍然不顧焉。謂之何哉。噫。可悲也夫。
論十業善報
凈名經曰。十善是菩薩凈土。菩薩成佛時。命不中夭。大富。梵行。所言誠諦。常以軟語。眷屬不離。善和諍訟。言必饒益。不嫉不恚。正見眾生。來生其國。
僧肇曰。命不中夭。不殺報也。大富。不盜報也。梵行。不淫報也。所言誠諦。不妄語報也。常以軟語。不惡口報也。眷屬不離。善和諍訟。不兩舌報也。言必饒益。不綺語報也。恚嫉邪見。心患之尤者。故別立三善。
(還)謹按恚嫉邪見。失不貪慾。必闕文也。肇云別立三善。其義未詳。或曰。三業不行。邪變三善。未知是否。
論十業惡報
楞嚴經曰。佛謂想愛女色。心結不離。故有淫慾。則諸世間。父母子孫相生不絕。是等則以欲貪為本。食愛血味。心滋不止。故有食肉。則諸世間卵化濕胎。隨力強弱。遞相吞
【現代漢語翻譯】 現代漢語譯本 衡植橘千株。號為木奴千頭：有人種植了一千棵橘樹，（把它們）稱為擁有一千個奴隸。（木奴：指橘樹，因為種植后可以帶來收益，如同奴隸一般）。莊子云：盜跖（春秋末期的大盜）的追隨者有九千人，橫行天下，侵犯諸侯，卻能享盡天年。論語疏云：項托（古代神童）七歲就做了孔子的老師，卻很早就夭折了。 慈心功德錄曰：佛說善惡報應有兩種。一是果報，今生做了善事或惡事，來世會受到相應的苦樂報應。二是花報，今生做了善事或惡事，今生就會立即受到相應的苦樂報應。 （還）我仔細考察果報，人們難以知曉，所以常常在冥昧中沒有察覺。花報，人們親眼所見，卻也悍然不顧。這是為什麼呢？唉，真是可悲啊！ 論十業善報 凈名經曰：十善是菩薩的凈土。菩薩成佛時，能獲得不中途夭折、大富大貴、清凈的修行、所說誠實可信、常說柔和的語言、眷屬不離散、善於調和爭訟、所說必定有益、不嫉妒不嗔恚、具有正見等果報，（眾生）來生就能往生到他的佛國。 僧肇曰：不中途夭折，是不殺生的果報。大富大貴，是不偷盜的果報。清凈的修行，是不邪淫的果報。所說誠實可信，是不妄語的果報。常說柔和的語言，是不惡語傷人的果報。眷屬不離散，善於調和爭訟，是不兩舌挑撥離間的果報。所說必定有益，是不花言巧語的果報。嗔恚、嫉妒、邪見，是心中最嚴重的疾病，所以特別設立三種善行來對治。 （還）我仔細考察，嗔恚、嫉妒、邪見，遺漏了不貪慾，必定是缺少了文字。僧肇說特別設立三種善行，其中的含義還不清楚。有人說，身口意三業不行惡，邪見就轉變為三種善行，不知道是否正確。 論十業惡報 楞嚴經曰：佛說如果心中想著愛戀女色，情結難以斷除，就會產生淫慾。因此世間父母子孫相生相續，永無止境。這些都是以貪慾為根本。如果喜愛食用血肉的味道，心中滋長不止，就會有吃肉的行為。因此世間卵生、化生、濕生、胎生的眾生，就會隨著力量的強弱，互相吞食。
【English Translation】 English version He planted a thousand orange trees, calling them 'a thousand wooden slaves' (Mu Nu: refers to orange trees, because planting them can bring income, just like slaves). Zhuangzi said: Dao Zhi (a notorious bandit in the late Spring and Autumn period) had nine thousand followers, rampaging across the land, invading the feudal lords, yet he enjoyed a long life. A commentary on the Analects says: Xiang Tuo (an ancient child prodigy) became Confucius's teacher at the age of seven, but died young. The Cixin Gongde Lu (Record of Merits of Compassionate Mind) says: The Buddha said that there are two types of karmic retribution for good and evil deeds. The first is 'fruit retribution' (Guo Bao), where doing good or evil deeds in this life results in corresponding suffering or happiness in the next life. The second is 'flower retribution' (Hua Bao), where doing good or evil deeds in this life results in immediate suffering or happiness in this very life. (Hai) I carefully examine 'fruit retribution,' which is difficult for people to know, so they often remain unaware in the darkness. 'Flower retribution,' which people see with their own eyes, yet they disregard it with indifference. Why is this? Alas, how lamentable! On the Good Retribution of the Ten Karmas The Vimalakirti Sutra says: The ten good deeds are the pure land of a Bodhisattva. When a Bodhisattva attains Buddhahood, he obtains the retributions of not dying prematurely, great wealth, pure conduct, truthful speech, always speaking gentle words, not being separated from his family, being good at resolving disputes, speaking words that are always beneficial, not being jealous or angry, and having right views. (Sentient beings) will be reborn in his Buddha-land in the next life. Seng Zhao said: Not dying prematurely is the retribution for not killing. Great wealth is the retribution for not stealing. Pure conduct is the retribution for not engaging in sexual misconduct. Truthful speech is the retribution for not lying. Always speaking gentle words is the retribution for not using harsh language. Not being separated from family and being good at resolving disputes is the retribution for not engaging in divisive speech. Speaking words that are always beneficial is the retribution for not engaging in frivolous speech. Anger, jealousy, and wrong views are the most serious diseases of the mind, so three separate good deeds are established to counteract them. (Hai) I carefully examine anger, jealousy, and wrong views, which omit non-greed, and must be missing text. Seng Zhao says that three separate good deeds are established, but the meaning is not clear. Some say that if the three karmas of body, speech, and mind do not engage in evil, then wrong views are transformed into three good deeds. I do not know if this is correct. On the Evil Retribution of the Ten Karmas The Surangama Sutra says: The Buddha said that if one's mind is filled with thoughts of love and attachment to female beauty, and these attachments are difficult to break, then lust will arise. Therefore, the world continues with parents, children, and grandchildren being born and succeeding each other without end. All of this is rooted in greed. If one enjoys eating the taste of blood and flesh, and this desire grows without ceasing in the mind, then the act of eating meat will occur. Therefore, sentient beings born from eggs, transformation, moisture, and wombs will devour each other according to their strength.
食。是等則以殺貪為本。以人食羊。羊死為人。人死為羊。食餘眾生。亦復如是。死死生生。互來相啖。惡業俱生。窮未來際。若此。則以盜貪為本。汝負我命。我還汝債。以是因緣。窮百千劫。常在纏縛。此殺盜淫三者為之根本。以是因緣。惡業果報。相續不已。
華嚴經曰。殺生之罪。能令眾生墮三惡道。若生人中。得二種果報。一者短命。二者多病。偷盜之罪。亦令眾生墮三惡道。若生人中。得二種果報。一者貧窮。二者共財不得自在。邪淫之罪。亦令眾生墮三惡道。若生人中。得二種果報。一者妻不貞良。二者不得隨意眷屬。
慈心功德錄曰。因果錄云。殺生有三種惡報。一者正報。受三塗身。二者余報。若生人中。多病橫死。三者冤報。若所殺眾生。在毒蟲中。必遭其螫。在人中。必遭其殺。
又曰。問。昔有眾生常在刀山劍樹之上。支節斷壞痛毒辛酸。何罪所致。佛言。以前世宰殺為業。故獲斯報。昔有眾生。嘗被牛頭以鐵叉。叉入鑊中煮之令爛。還即吹活。而復煮之。何罪所致。佛言。前世屠殺眾生。湯灌燖毛。故獲斯報。
龍舒居士凈土文曰。唐張鍾馗。殺雞為業。忽見一人著緋。驅群雞來啄目四畔。兩目流血。受大痛苦。又唐張善和。殺牛為業。臨終。見牛數頭。作人言
【現代漢語翻譯】 現代漢語譯本： 食物。這些都是以斷除貪慾為根本。因為人吃羊，羊死後變成人，人死後變成羊。吃其他眾生，也是這樣。死了又生，生了又死，互相吞食，惡業一起產生，永無止境。如果這樣，就是以盜取貪慾為根本。你欠我命，我還你債。因為這種因緣，經過無數劫，常常被纏縛。殺、盜、淫這三者是根本。因為這些因緣，惡業的果報，相續不斷。
《華嚴經》說：殺生的罪過，能使眾生墮入三惡道（地獄、餓鬼、畜生）。如果生在人間，會得到兩種果報：一是短命，二是多病。偷盜的罪過，也能使眾生墮入三惡道。如果生在人間，會得到兩種果報：一是貧窮，二是與人共有的財產不能隨意支配。邪淫的罪過，也能使眾生墮入三惡道。如果生在人間，會得到兩種果報：一是妻子不貞潔善良，二是不能得到如意的眷屬。
《慈心功德錄》說，《因果錄》記載：殺生有三種惡報：一是正報，承受三惡道的身體；二是余報，如果生在人間，多病而橫死；三是冤報，如果所殺的眾生，在毒蟲中，必定遭到它們的螫咬；在人群中，必定遭到殺害。
又說：問：過去有眾生常常在刀山劍樹之上，肢體斷裂毀壞，痛苦辛酸，是什麼罪過導致的？佛說：因為前世以宰殺為職業，所以獲得這種報應。過去有眾生，曾經被牛頭用鐵叉，叉入鍋中煮爛，隨即又吹氣使之復活，然後又煮。是什麼罪過導致的？佛說：前世屠殺眾生，用湯澆灌，用熱水褪毛，所以獲得這種報應。
龍舒居士《凈土文》說：唐朝的張鍾馗，以殺雞為職業，忽然看見一個人穿著紅色的官服，驅趕一群雞來啄他的眼睛四周，兩隻眼睛流血，承受巨大的痛苦。又有唐朝的張善和，以殺牛為職業，臨終時，看見幾頭牛，說人話。
【English Translation】 English version: Food. These are all fundamentally based on eliminating greed. Because humans eat sheep, the sheep die and become humans, and humans die and become sheep. Eating other sentient beings is also like this. Dying and being born, being born and dying, devouring each other, evil karma arises together, endlessly into the future. If this is the case, then it is fundamentally based on stealing and greed. You owe me a life, and I repay you a debt. Because of this cause and condition, through countless kalpas, one is constantly entangled. Killing, stealing, and sexual misconduct are the roots of this. Because of these causes and conditions, the karmic retributions of evil deeds continue without ceasing.
The Avatamsaka Sutra says: The sin of killing can cause sentient beings to fall into the three evil realms (hell, hungry ghosts, animals). If born among humans, one will receive two kinds of retributions: first, a short life; second, much illness. The sin of stealing can also cause sentient beings to fall into the three evil realms. If born among humans, one will receive two kinds of retributions: first, poverty; second, not being able to freely control shared wealth. The sin of sexual misconduct can also cause sentient beings to fall into the three evil realms. If born among humans, one will receive two kinds of retributions: first, a wife who is not chaste and virtuous; second, not being able to obtain a satisfactory family.
The Merit Record of Loving-Kindness says, the Record of Cause and Effect records: Killing has three kinds of evil retributions: first, the direct retribution, receiving a body in the three evil paths; second, the residual retribution, if born among humans, much illness and violent death; third, the retribution of vengeance, if the sentient beings killed are among poisonous insects, one will surely be stung by them; among humans, one will surely be killed.
It also says: Question: In the past, there were sentient beings constantly on mountains of knives and trees of swords, their limbs broken and destroyed, suffering pain and bitterness. What sin caused this? The Buddha said: Because in a previous life they were engaged in the profession of slaughter, they received this retribution. In the past, there were sentient beings who were once pierced by a bull-headed being with an iron fork, thrown into a cauldron and boiled until rotten, then immediately revived by blowing air, and then boiled again. What sin caused this? The Buddha said: In a previous life, they slaughtered sentient beings, pouring hot soup on them and scalding off their hair, so they received this retribution.
Layman Longshu's Pure Land Essay says: During the Tang Dynasty, Zhang Zhongkui, who made a living by killing chickens, suddenly saw a person wearing red official robes, driving a flock of chickens to peck around his eyes, both eyes bleeding, suffering great pain. Also, during the Tang Dynasty, Zhang Shanhe, who made a living by killing cows, at the time of his death, saw several cows speaking human language.
云。汝殺我。善和大恐。告妻云。便入地獄也(雖有僧勸念阿彌陀佛。即便往生。此宿有善業所致。不可觀為常法)水懺云。二戒偷。眾生作賊。常在雪山。寒風所吹。皮肉剝裂。
律儀要略云。經載一沙彌。盜常住果七枚。一沙彌。盜眾生餅數番。一沙彌。盜眾生。石蜜少許。俱墮地獄。故經云。寧就斷手。不取非財。噫。可不戒歟。
楞嚴載寶蓮香比丘尼。私行淫慾。自言淫慾非殺非偷。無有罪報。遂感身出猛火。生陷地獄。故經云。淫慾而生。不如貞潔而死。噫。可不戒歟(上身三業惡報)。
華嚴經曰。妄言之罪。亦令眾生墮三惡道。若生人中。得二種果報。一者多被誹謗。二者為他所誑。兩舌之罪。亦令眾生墮三惡道。若生人中。得二種果報。一者眷屬乖離。二者親族敝惡。惡口之罪。亦令眾生墮三惡道。若生人中。得二種果報。一者常聞惡聲。二者言多爭訟。綺語之罪。亦令眾生墮三惡道。若生人中。得二種果報。一者言無人受。二者語不明瞭。
化書口業詩云。人生口業報非輕。莫把邪言作課程。妄言以虛為實事。綺辭增百作千名。血從砭石流無已。罪積陰司貫已盈。犁舌不須求地獄。眼前公案甚分明。
考證 本傳云。龜城之民。祝期生。有口才。人小有過惡。則既
【現代漢語翻譯】 現代漢語譯本： 『云：你殺了我。』善和（人名）非常恐懼，告訴妻子說：『這就要下地獄了。』（雖然有僧人勸他念阿彌陀佛，他立刻往生了，這是因為他宿世有善業所致，不可看作是常法。）《水懺》中說：『二戒是偷盜。眾生如果做賊，常常在雪山中，被寒風吹襲，皮肉剝裂。』
《律儀要略》中說：經中記載一位沙彌（小和尚），偷盜常住（寺院）的果實七枚；一位沙彌，偷盜眾生的餅多次；一位沙彌，偷盜眾生的石蜜（糖）少許，都墮入了地獄。所以經中說：『寧願被砍斷手，也不要拿不屬於自己的財物。』唉，怎能不戒呢？
《楞嚴經》記載寶蓮香比丘尼（尼姑），私下行淫慾之事，自己說淫慾不是殺生也不是偷盜，沒有罪報。於是感得身上出現猛火，活生生地陷入地獄。所以經中說：『因淫慾而生，不如保持貞潔而死。』唉，怎能不戒呢？（以上是身三業的惡報）。
《華嚴經》說：妄語的罪過，也會使眾生墮入三惡道。如果生在人間，會得到兩種果報：一是經常被人誹謗，二是經常被人欺騙。兩舌的罪過，也會使眾生墮入三惡道。如果生在人間，會得到兩種果報：一是眷屬離散，二是親族之間關係惡劣。惡口的罪過，也會使眾生墮入三惡道。如果生在人間，會得到兩種果報：一是經常聽到惡聲，二是言語多有爭訟。綺語的罪過，也會使眾生墮入三惡道。如果生在人間，會得到兩種果報：一是說話沒人聽，二是說話不清楚。
《化書·口業詩》說：人生在世，口業的報應不輕啊，不要把邪惡的言語當作日常功課。妄語把虛假的當作真實的事情，綺語把一件事情誇大成百倍千倍。血從砭石流出沒有停止的時候，罪惡在陰間積累已經滿了。犁舌的刑罰不需要去地獄尋找，眼前的公案就已經很分明了。
考證：《本傳》中說：龜城的百姓，祝期生（人名），很有口才。別人稍微有一點過錯，就...
【English Translation】 English version: 『You killed me,』 said Yun. Shanhe (a personal name) was greatly frightened and told his wife, 『I am going to hell.』 (Although a monk advised him to recite Amitabha Buddha's name, he was immediately reborn in the Pure Land. This was due to his good karma from previous lives and should not be regarded as a common occurrence.) The Water Repentance states, 『The second precept is stealing. If sentient beings become thieves, they are constantly in the snowy mountains, blown by the cold wind, their skin and flesh torn apart.』
The 『Essentials of Vinaya』 states: The sutras record that a Shami (novice monk) stole seven fruits belonging to the Sangha (monastery); a Shami stole cakes from sentient beings several times; a Shami stole a small amount of rock candy from sentient beings. All of them fell into hell. Therefore, the sutra says, 『Rather have your hand cut off than take what is not yours.』 Alas, how can one not be cautious?
The 『Surangama Sutra』 records that Bhikkhuni (nun) Baolianxiang secretly engaged in sexual misconduct, saying that sexual desire is neither killing nor stealing, and there is no karmic retribution. As a result, she felt fierce flames emerge from her body and fell alive into hell. Therefore, the sutra says, 『It is better to die chaste than to live in lust.』 Alas, how can one not be cautious? (The above are the evil retributions of the three karmas of the body).
The 『Avatamsaka Sutra』 says: The sin of false speech also causes sentient beings to fall into the three evil realms. If born among humans, they will receive two kinds of retribution: first, they are often slandered; second, they are often deceived by others. The sin of divisive speech also causes sentient beings to fall into the three evil realms. If born among humans, they will receive two kinds of retribution: first, their family members are estranged; second, their relatives are malicious. The sin of harsh speech also causes sentient beings to fall into the three evil realms. If born among humans, they will receive two kinds of retribution: first, they often hear evil sounds; second, their words often lead to disputes. The sin of frivolous speech also causes sentient beings to fall into the three evil realms. If born among humans, they will receive two kinds of retribution: first, no one listens to their words; second, their speech is unclear.
The 『Book of Transformation - Poem on Verbal Karma』 says: The retribution of verbal karma in life is not light; do not take evil words as your daily lesson. False speech makes the false seem real; frivolous speech exaggerates one thing a hundred or a thousand times. Blood flows endlessly from the Bian stone (acupuncture stone); sins accumulate in the underworld and are already full. The punishment of plowing the tongue does not need to be sought in hell; the present case is very clear.
Textual Research: The 『Original Biography』 says: The people of Guicheng, Zhu Qisheng (a personal name), were very eloquent. If others had even a small fault, then...
傳揚之。又增飾之。以無為有。以一為十。以疑似為端的。以偶然為故犯。以不得已為優為。以錯誤為情實。至於面折之。眾辱之。所習既久。不知其非。中年得舌黃之疾。使人砭刺出血。一歲之間。疾五七作。每作。出血一二升。率以為常。一日與其徒。語鬼神奠酹之事。皆訶罵之。忽自以手探舌出。以爪犁之。涎血淋漓。如屠豬狗。觀者千百。乃自宣其過曰。人之口業不可作也。如此月餘。舌枯。遂不能食而死。
律儀要略曰。經載沙彌輕笑一老比丘。讀經聲如狗吠。而老比丘者。是阿羅漢。因教沙彌急懺。僅免地獄。猶墮狗身。惡言一句。為害至此。故經云。夫士處世。斧在口中。所以斬身。由其惡言。噫。可不戒歟。
四十二章經曰。佛言。有愚人。聞佛道守大仁慈。以惡來。以善往。故來罵佛。佛默然不答。愍其狂愚使然。罵止。問曰。子以禮從人。其人不納。其禮如何。曰持歸。今子罵我。我亦不納。子自持歸。祻子身矣。
(還)謹按沙彌之事。則經言豈不信然。噫。以惡口加人。其祻如此。以妄言綺語兩舌加人。其罪如之何哉。夫惡口加人。人所明知。猶知所避。以妄言綺語兩舌加人。人所不覺。其中人必深。而祻之不從末減可知矣(上口四業惡報)。
華嚴經曰。貪慾之
【現代漢語翻譯】 現代漢語譯本： 傳揚這些罪過，並且加以增飾，把沒有的事情說成有，把一件事情說成十件，把疑似的事情說成確定的，把偶然的事情說成故意犯的，把不得已的事情說成是最好的。把錯誤的事情說成是真實情況。甚至當面指責別人，讓大家羞辱別人。因為長期習慣了這些行為，所以不知道自己是錯的。中年的時候得了舌黃的疾病，讓人用砭石刺破舌頭出血。一年之中，疾病發作五六次。每次發作，出血一二升，他認為這是很平常的事情。有一天，他和他的徒弟談論鬼神祭祀的事情，都加以訶責和謾罵。忽然自己用手探出舌頭，用指甲犁它，口水和血淋漓，像屠宰豬狗一樣。觀看的人成千上百，他於是自己宣告自己的過錯說：『人的口業不可以造作啊！』這樣過了一個多月，舌頭枯萎，於是不能夠進食而死。
《律儀要略》中說：經書中記載，一個沙彌（śrāmaṇera，佛教出家男子）輕視嘲笑一個年老的比丘（bhikṣu，佛教出家男子），說他讀經的聲音像狗叫。而這個老比丘，是阿羅漢（arhat，已證得最高果位的修行者）。因此教導沙彌趕緊懺悔，才勉強免於墮入地獄，但仍然墮落為狗身。一句惡語，為害竟然到了這種地步。所以經書中說：『一個人活在世上，斧頭就在口中，用來斬殺自己，就是因為他的惡語。』唉，能不戒慎嗎？
《四十二章經》中說：佛說：『有個愚蠢的人，聽說佛道崇尚大仁慈，用惡來對待，用善來回報。所以來謾罵佛。佛默然不回答，憐憫他的狂妄愚蠢。謾罵停止后，佛問他說：『您用禮節送給別人禮物，別人不接受，這個禮節怎麼辦呢？』那人說：『拿回來。』現在你謾罵我，我也不接受，你自己拿回去，災禍就會降臨到你身上了。』
（還）我仔細考察沙彌的事情，那麼經書上說的話難道不是真實的嗎？唉，用惡語加害於人，他的災禍是這樣的。用妄語、綺語、兩舌加害於人，他的罪過又會是怎樣的呢？用惡語加害於人，人們能夠清楚地知道，還知道躲避。用妄語、綺語、兩舌加害於人，人們不會覺察，其中傷人必定很深，那麼災禍的嚴重程度只會增加不會減少，這是可以知道的（以上是口四業的惡報）。
《華嚴經》中說：貪慾的
【English Translation】 English version: They propagate these transgressions, and embellish them, turning nothing into something, one into ten, suspicion into certainty, chance into deliberate offense, necessity into preference, and error into truth. They even rebuke others to their faces and humiliate them publicly. Having practiced these habits for a long time, they are unaware of their wrongdoings. In middle age, they contract a disease of the tongue, causing it to turn yellow, and they have people use lancets to puncture their tongues and draw blood. Within a year, the disease recurs five or six times. Each time, one or two pints of blood are drawn, which they consider normal. One day, they discuss with their disciples the matters of ghosts, spirits, and sacrificial offerings, and they scold and curse them all. Suddenly, they use their own hands to pull out their tongue and tear it with their nails, causing saliva and blood to drip down like a slaughtered pig or dog. Hundreds or thousands of onlookers witness this, and they proclaim their own faults, saying, 'The karma of the mouth should not be created!' After a month or so, their tongue withers, and they are unable to eat and die.
The Vinaya Essentials states: 'The scriptures record that a śrāmaṇera (Buddhist novice) lightly laughed at an old bhikṣu (Buddhist monk), saying that his voice when reciting scriptures sounded like a dog barking. And this old bhikṣu was an arhat (one who has attained the highest state of enlightenment). Therefore, he taught the śrāmaṇera to quickly repent, which barely saved him from falling into hell, but he still fell into the body of a dog. A single evil word can cause harm to this extent. Therefore, the scriptures say, 'A person living in the world has an axe in their mouth, which they use to kill themselves, because of their evil words.' Alas, how can one not be cautious?'
The Sutra of Forty-Two Chapters states: 'The Buddha said, 'There was a foolish person who heard that the Buddha-way values great benevolence, responding to evil with good. Therefore, he came to scold the Buddha. The Buddha remained silent and did not answer, pitying his madness and foolishness. After the scolding stopped, the Buddha asked him, 'If you offer a gift to someone, and they do not accept it, what happens to the gift?' The man said, 'It is taken back.' Now you scold me, and I do not accept it, so you take it back, and misfortune will fall upon you.''
(Still) I carefully examine the matter of the śrāmaṇera, and is what the scriptures say not true? Alas, to inflict evil words upon others, their misfortune is like this. To inflict false speech, embellished speech, and double-tongued speech upon others, what will their sins be like? To inflict evil words upon others, people can clearly know and still know to avoid it. To inflict false speech, embellished speech, and double-tongued speech upon others, people will not notice, and the harm within will surely be deep, and the severity of the misfortune will only increase and not decrease, which can be known (the above are the evil retributions of the four karmas of the mouth).
The Avataṃsaka Sūtra states: 'Greed for'
罪。亦令眾生墮三惡道。若生人中。得二種果報。一者心不知足。二者多欲無厭。嗔恚之罪。亦令眾生墮三惡道。若生人中。得二種果報。一者長被他人求其長短。二者常被他人之所惱害。邪見之罪。亦令眾生墮三惡道。若生人中。得二種果報。一者生邪見家。二者其心諂曲。
龍舒凈土文曰。有官員二人。求夢於二相廟中。以問前程。其夜一人。夢見有人持簿一扇。揭開版云。此汝同來官人前程也。視之。乃自小官排至宰相。仍有勾者。問勾之者何也。答云。此官人愛財。世間不義取一項。此間勾一項。若急改過。尚可作監司。其人聞。更不敢妄取財。其後果至監司。又何仙姑時。有一主簿家。忽有天書降。不識字畫。往問仙姑。仙姑言。主簿受金十兩。折祿五年。以此觀之。不義之財。誠可畏也。
又曰。昔有二僧同修行。一人作福而多嗔。一僧常戒之。不從。后多嗔者死。戒之者。附客舟至江上䢼亭。其廟神甚靈。能與人言。謂戒之者曰。我是汝同修行僧。以多嗔故。墮於此為神。有人施絹十疋。可為我作追薦。次於洪州西山上見我。僧如其言。果於西山上。見死蟒一條。長一二里。嗔恨之報如此。
呂氏集云。昔有一人。與呂公同訪一僧。其僧適臥床上。見一小蛇。從僧頂門出。頃之。復
【現代漢語翻譯】 現代漢語譯本 貪慾的罪過，也會使眾生墮入三惡道（地獄、餓鬼、畜生）。如果生在人間，會得到兩種果報：一是內心不知滿足，二是貪得無厭。嗔恚（chēn huì，嗔恨惱怒）的罪過，也會使眾生墮入三惡道。如果生在人間，會得到兩種果報：一是常常被別人挑剔缺點，二是常常被別人惱害。邪見的罪過，也會使眾生墮入三惡道。如果生在人間，會得到兩種果報：一是出生在有邪見的家庭，二是內心奸詐虛偽。
《龍舒凈土文》中說，有兩位官員，在二相廟中求神託夢，以詢問前程。當晚其中一人，夢見有人拿著一本冊子，打開冊面說：『這是與你同來的官員的前程。』看那冊子，是從小官一直排列到宰相，但還有勾除的符號。他問勾除的是什麼意思。回答說：『這位官員貪愛錢財，世間不義之財取了一項，這裡就勾除一項。如果趕緊改正過錯，還可以做監司（jiān sī，官名）。』那人聽了，更不敢胡亂取財。他後來果然做到了監司。 又如何仙姑（Hé Xiān Gū，八仙之一）在世時，有一位主簿（zhǔ bù，官名）家，忽然有天書降臨，卻不識上面的字畫，便去問何仙姑。何仙姑說：『主簿接受了十兩金子的賄賂，折損了五年的俸祿。』由此看來，不義之財，實在可怕啊。
又說，過去有兩位僧人一同修行，一人修福但多嗔怒，另一僧人常常勸誡他，他不聽從。後來多嗔怒的僧人死了，勸誡他的僧人，搭乘客船到江上的䢼亭（qiū tíng）。那裡的廟神非常靈驗，能與人說話。廟神對勸誡他的僧人說：『我就是你一同修行的僧人，因為多嗔怒的緣故，墮落到這裡做了神。有人佈施絹十匹，可以為我做追薦（zhuī jiàn，為死者祈福）。』之後，這位僧人在洪州（Hóng zhōu，今江西南昌）西山上，見到一條死蟒，長一二里。嗔恨的報應就是這樣。
《呂氏集》中說，過去有一個人，與呂公（Lǚ Gōng，人名）一同拜訪一位僧人，那僧人正躺在床上。看見一條小蛇，從僧人的頭頂鑽出來，一會兒，又鉆了回去。
【English Translation】 English version The sin of greed also causes sentient beings to fall into the three evil realms (hell, hungry ghosts, and animals). If reborn as a human, one receives two kinds of retribution: first, a mind that is never satisfied; and second, insatiable desires. The sin of anger also causes sentient beings to fall into the three evil realms. If reborn as a human, one receives two kinds of retribution: first, constantly being scrutinized by others for one's shortcomings; and second, constantly being harmed by others. The sin of wrong views also causes sentient beings to fall into the three evil realms. If reborn as a human, one receives two kinds of retribution: first, being born into a family with wrong views; and second, a heart that is deceitful and insincere.
The 'Longshu Pure Land Essay' says that there were two officials who sought dreams at the Erxiang Temple to inquire about their future prospects. That night, one of them dreamed of someone holding a booklet, opening it and saying, 'This is the future of the official who came with you.' Looking at it, it was arranged from a minor official all the way to prime minister, but there were also marks of deletion. He asked what the deletions meant. The reply was, 'This official loves wealth. For every unjust gain he takes in the world, one item is deleted here. If he quickly corrects his mistakes, he can still become a Surveillance Commissioner (jiān sī, an official title).' Upon hearing this, the man dared not take wealth recklessly again. He later indeed became a Surveillance Commissioner. Also, during the time of Immortal He (Hé Xiān Gū, one of the Eight Immortals), a clerk (zhǔ bù, an official title)'s family suddenly had a heavenly book descend, but they could not read the writing on it, so they went to ask Immortal He. Immortal He said, 'The clerk accepted ten taels of gold in bribes, which will deduct five years from his salary.' From this, it can be seen that unjust wealth is truly frightening.
It is also said that in the past, two monks were practicing together. One monk accumulated merit but was often angry, and the other monk often advised him, but he did not listen. Later, the angry monk died, and the monk who advised him traveled by passenger boat to Qiuting (qiū tíng) on the river. The temple deity there was very efficacious and could speak to people. The deity said to the monk who advised him, 'I am the monk who practiced with you. Because of my anger, I have fallen here to be a deity. If someone donates ten bolts of silk, you can perform a memorial service for me (zhuī jiàn, to pray for the deceased).' Later, this monk saw a dead python, one or two li (Chinese mile) long, on the western mountain of Hongzhou (Hóng zhōu, present-day Nanchang, Jiangxi). Such is the retribution of anger.
The 'Lu's Collection' says that in the past, a person visited a monk with Lord Lu (Lǚ Gōng, a person's name). The monk was lying on the bed. They saw a small snake coming out of the monk's head, and after a while, it went back in.
入頂門中。問。何為有此蛇。呂公答云。此人必性毒多嗔恨者。毒氣已化成此蛇。身歿之後。其為蛇無疑矣(上意三業惡報)。
(還)謹按上士修行。善無不為。惡無不去。雖不昧因果。于因果奚容心哉。今凈名之善報。所以為求福者告也。華嚴之惡報。所以為懼祻者告也。其皆中下之信士乎。至於小人。則以不信之心橫于中。無忌憚之行肆于外。撥因果而排罪福。善報不能為之勸。惡報不能為之懲。吾末如之何也已。噫。可慨也夫。
考證
不昧因果
明宗集曰。百丈禪師時。有一老人隨眾聽法。眾退。唯老人不去。師問汝是何人。曰。某非人也。於過去迦葉佛時。曾在此山。因學人問大修行人。還落因果也無。某云。不落因果。遂五百生墮野狐身。今請和尚代一轉語。貴脫野狐身。師曰。汝問。老人曰。大修行還落因果也無。師曰。不昧因果。老人于言下大悟。遂脫野狐身。
凈土資糧全集卷之二 卍新續藏第 61 冊 No. 1162 凈土資糧全集
凈土資糧全集卷之三
古杭云棲寺蓮池禪師 袾宏 校正
槜李桐邑凈業弟子 莊廣還 輯
凈土誓願章
論修凈業人宜發願(梵網經有不發願戒)
歸元直指曰。慈照宗主云。有
【現代漢語翻譯】 現代漢語譯本： 進入頭頂。問：為什麼會有這條蛇？呂公回答說：『這個人必定天性惡毒，多有嗔恨。毒氣已經化成這條蛇。身死之後，他無疑會變成蛇。』（以上意思是三業的惡報）。
仔細考察上等修行人，沒有不做的善事，沒有不去除的惡事。雖然不迷惑于因果，但對於因果又怎會放在心上呢？現在《凈名經》中的善報，是用來勸告那些求福的人的。《華嚴經》中的惡報，是用來勸告那些害怕災禍的人的。這些都是針對中下等的信徒說的。至於小人，則以不相信的心橫在心中，毫無顧忌的行為放縱于外，否定因果，排斥罪福。善報不能用來勸勉他們，惡報也不能用來懲戒他們。我對此也無可奈何了。唉，真是可悲啊！
考證
不昧因果
明宗集說：百丈禪師在世時，有一位老人跟隨大眾聽法。大眾退去後，只有老人沒有離開。禪師問：『你是何人？』老人說：『我不是人，在過去迦葉佛（Kasyapa Buddha）時，曾在此山。因為有學人問：大修行人，還會落入因果嗎？我回答說：不落因果。』於是五百世墮入野狐身。現在請和尚代我說一句轉語，希望能脫離野狐身。禪師說：『你問吧。』老人問：『大修行人還會落入因果嗎？』禪師說：『不昧因果。』老人在聽了這句話后大悟，於是脫離了野狐身。
《凈土資糧全集》卷之二 《卍新續藏》第 61 冊 No. 1162 《凈土資糧全集》
《凈土資糧全集》卷之三
古杭云棲寺蓮池禪師（Yunqi Zhuhong）校正
槜李桐邑凈業弟子 莊廣還 輯
凈土誓願章
論修凈業人宜發願（《梵網經》有不發願戒）
歸元直指說：慈照宗主說：有
【English Translation】 English version: Entering the crown of the head. Question: Why is there this snake? Lü Gong (a person's name) replied: 'This person must be inherently vicious and full of anger. The poisonous energy has transformed into this snake. After death, he will undoubtedly become a snake.' (The above means the evil retribution of the three karmas).
Carefully examining superior practitioners, there is no good deed they do not perform, and no evil deed they do not eliminate. Although they are not deluded about cause and effect, how could they dwell on cause and effect in their minds? Now, the good retributions in the Vimalakirti Sutra are to advise those who seek blessings. The evil retributions in the Avatamsaka Sutra are to advise those who fear calamities. These are all addressed to middle and lower-level believers. As for petty people, they harbor disbelief in their hearts and indulge in recklessness outwardly, denying cause and effect and rejecting sin and merit. Good retributions cannot be used to encourage them, and evil retributions cannot be used to punish them. I can do nothing about this. Alas, how lamentable!
Textual Research
Not Obscured by Cause and Effect
Mingzong Ji says: When Chan Master Baizhang (Baizhang Zen Master) was alive, there was an old man who followed the assembly to listen to the Dharma. After the assembly dispersed, only the old man did not leave. The Chan Master asked: 'Who are you?' The old man said: 'I am not a human. In the past, during the time of Kasyapa Buddha (Kasyapa Buddha), I was on this mountain. Because a student asked: 'Do great practitioners still fall into cause and effect?' I replied: 'They do not fall into cause and effect.' As a result, I fell into the body of a wild fox for five hundred lifetimes. Now, I ask the Abbot to say a turning phrase on my behalf, hoping to escape the body of a wild fox.' The Chan Master said: 'Ask.' The old man asked: 'Do great practitioners still fall into cause and effect?' The Chan Master said: 'Not obscured by cause and effect.' Upon hearing these words, the old man had a great awakening and escaped the body of a wild fox.
Complete Collection of Resources for Pure Land, Volume 2 Supplement to the Wanxu Zang, Volume 61, No. 1162, Complete Collection of Resources for Pure Land
Complete Collection of Resources for Pure Land, Volume 3
Corrected by Chan Master Lianchi (Lianchi Zen Master) of Yunqi Temple in Ancient Hangzhou
Compiled by Zhuang Guanghuan, a Pure Land disciple from Tongyi, Zhuli
Chapter on Vows for Pure Land
On the Appropriateness of Making Vows for Those Who Cultivate Pure Land (The Brahma Net Sutra contains precepts against not making vows)
Guiyuan Zhizhi says: Master Cizhao says: There is
行無愿。其行必孤。有愿無行。其愿必虛。無愿無行。空住閻浮。有愿有行。直入無為。此乃佛祖修凈業之根本也。何以故。理由智導。行由愿興。行愿得均。理智兼備。夫愿者。樂也。欲也。欲生西方凈土。樂見阿彌陀佛。必須發愿。乃得往生。若無願心。善根沉沒。華嚴經云。不發大愿。魔所攝持。一切佛事。從大愿起。欲成無上道。故須得愿波羅蜜。所以普賢廣無邊愿海。彌陀有六八愿門。是知十方諸佛。上古先賢。皆因願力成就菩提。
考證 阿含經云。須彌山南有天下。名閻浮提。其土有大樹。名閻浮。此樹下有閻浮那檀金聚。以此勝金出樹下。故因以名樹名洲○新娑婆論。又名贍部。其土南狹北廣。此土有大樹。名贍部。其葉上廣下狹。地形象之。故名贍部。
經曰。歸依佛。歸依法。歸依僧。我今發心。不為自求人天福報。聲聞緣覺。乃至權乘諸位菩薩。惟依最上乘發菩提心。愿與法界眾生。一時同得阿耨多羅三藐三菩提。
(還)謹按此經。乃發願之大綱。后愿文。備諸節目耳。綱以立其體。目以達其用。發願其庶幾哉。
考證
三歸
初門曰。歸依佛者。歸以返還為義。返邪師。還事正師。故名歸。依者憑也。歸依佛者。終不更歸依其餘諸外天神也。歸依法
【現代漢語翻譯】 現代漢語譯本： 沒有願望的行動，其行為必然孤立無援；有願望卻沒有行動，其願望必然是虛幻的。沒有願望也沒有行動，就只是空住在閻浮提（Jambudvipa，指我們所居住的這個世界）。有願望也有行動，就能直接進入無為的境界。這才是佛祖修習凈業的根本啊。為什麼這麼說呢？因為理由是智慧的引導，行動是由願望興起的。行動和願望達到均衡，理性與智慧兼備。所謂願望，就是喜好和 desire。想要往生西方極樂凈土，樂於見到阿彌陀佛（Amitabha），就必須發愿，才能得以往生。如果沒有願心，善根就會沉沒。《華嚴經》說：『不發大愿，會被魔所控制。』一切佛事，都是從大愿開始的。想要成就無上道，所以必須得到愿波羅蜜（Prāramitā，指通過願力到達彼岸）。所以普賢菩薩（Samantabhadra）有廣無邊際的愿海，阿彌陀佛有四十八愿。由此可知，十方諸佛，上古先賢，都是因為願力才成就菩提（Bodhi，指覺悟）。 考證：《阿含經》說，須彌山（Mount Sumeru）南面有天下，名叫閻浮提（Jambudvipa）。那裡的土地上有一種大樹，名叫閻浮。這棵樹下有閻浮那檀金（Jambunada gold）聚集。因為這種上好的金子產自樹下，所以用樹的名字來命名洲。《新娑婆論》又名贍部。那裡的土地南面狹窄北面寬廣。這片土地上有一種大樹，名叫贍部。它的葉子上寬下窄，土地的形狀就像它一樣，所以名叫贍部。 經文說：『皈依佛（Buddha），皈依法（Dharma），皈依僧（Sangha）。我今天發心，不是爲了自己尋求人天福報，聲聞（Śrāvaka），緣覺（Pratyekabuddha），乃至權乘諸位菩薩（Bodhisattva）。只依最上乘發菩提心，愿與法界眾生，一時共同證得阿耨多羅三藐三菩提（Anuttarā-samyak-saṃbodhi，指無上正等正覺）。』 謹按此經，是發願的大綱。後面的愿文，是詳細的條目。綱要用來確立它的本體，條目用來實現它的作用。發願這件事，大概就是這樣吧。 考證： 三皈依： 初門說：皈依佛，皈依的意思是返回。返回邪師，還事正師，所以叫皈。依是依靠的意思。皈依佛的意思是，永遠不再皈依其他的任何外道天神。皈依法（Dharma）
【English Translation】 English version: Action without aspiration is inevitably isolated; aspiration without action is inevitably empty. Without aspiration and without action, one merely dwells in Jambudvipa (the world we live in). With both aspiration and action, one directly enters the realm of non-action (Wuwei). This is the very foundation of the Buddhas' cultivation of pure karma. Why is this so? Because reason guides wisdom, and action arises from aspiration. When action and aspiration are balanced, reason and wisdom are both present. Aspiration is joy and desire. If you desire to be reborn in the Western Pure Land and rejoice in seeing Amitabha (the Buddha of Infinite Light), you must make a vow in order to be reborn there. Without aspiration, good roots will sink. The Avatamsaka Sutra says, 'Those who do not make great vows are controlled by demons.' All Buddhist activities arise from great vows. To achieve the unsurpassed path, one must attain the Paramita (perfection) of aspiration. Therefore, Samantabhadra (Universal Virtue Bodhisattva) has a vast and boundless ocean of vows, and Amitabha has forty-eight vows. Thus, it is known that all Buddhas of the ten directions and all wise sages of ancient times attained Bodhi (enlightenment) through the power of their vows. Textual Research: The Agamas say that south of Mount Sumeru (the central world-mountain) is a continent called Jambudvipa. In that land, there is a great tree called Jambu. Beneath this tree, Jambunada gold (a type of gold) gathers. Because this excellent gold comes from beneath the tree, the continent is named after the tree. The 'New Shastra on the Saha World' also calls it Jambudvipa. That land is narrow in the south and wide in the north. In this land, there is a great tree called Jambu. Its leaves are wide at the top and narrow at the bottom, resembling the shape of the land, hence the name Jambudvipa. The Sutra says: 'Take refuge in the Buddha (Buddha), take refuge in the Dharma (Dharma), take refuge in the Sangha (Sangha). Today, I generate this mind not for seeking human or heavenly blessings for myself, nor for the sake of Sravakas (Hearers), Pratyekabuddhas (Solitary Buddhas), or even provisional vehicle Bodhisattvas (Bodhisattvas). I rely solely on the supreme vehicle to generate the Bodhi mind, vowing to attain Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment) simultaneously with all sentient beings in the Dharma realm.' Carefully examining this sutra, it is the outline for making vows. The subsequent text of vows provides detailed items. The outline establishes its essence, and the items fulfill its function. Making vows is probably like this. Textual Research: The Three Refuges: The first gate says: Taking refuge in the Buddha means returning. Returning from evil teachers and returning to serving righteous teachers, hence the name 'refuge.' 'Reliance' means depending on. Taking refuge in the Buddha means never again taking refuge in any other external deities. Taking refuge in the Dharma (Dharma)
者。返邪法。還修正法。憑佛所說。得出三塗及三界生死。歸依僧者。返九十五種邪行之侶。歸心出家三乘正行之伴。及出三界生死○發隱曰。按折伏羅漢經云。忉利天子。壽終當受豬身。詣佛求救。佛教歸命佛法僧。於七日七夜。精勤三歸。得免豬胎。為長者子。又木槵子經云。佛告琉璃王。穿木槵子稱三寶。當斷結業。得無上果。故知三寶。一切眾生歸依處也。
人天福報
經云。人天路上。作福為先。廣修善事。是名作福。必有福報也。
聲聞
四教儀與發隱相參○聲聞位分二。曰凡。曰聖。凡有二。外凡內凡。身居有漏。聖道未生。皆號曰凡。外凡則未見法性。尚在理外。內凡則漸見法性。心遊理內故也。外凡中。自分三。初。五停心。多貪不凈觀。多嗔慈悲觀。多散數息觀。愚癡因緣觀。多障唸佛觀。二。別想念處。即四念處。身念不凈。受念是苦。心念無常。法念無我也。三。總相念處。念身不凈。亦念身是苦。身無常。身無我。受心法皆然也。已上三科名外凡。內凡四者。謂暖。頂。忍。世第一。暖者。從總相念生暖善根。具觀四諦。修十六行。發相似解。伏煩惱惑。得佛法氣分。如鉆木先熱。將春先和。名曰暖也。頂者。用觀同前。轉更明朗。如登高遠視。名曰頂也。忍者
【現代漢語翻譯】 現代漢語譯本：皈依僧伽（Sangha，僧團）的人，捨棄錯誤的修行方法，迴歸到正確的佛法修行。依靠佛陀所說，得以脫離地獄、餓鬼、畜生三惡道以及欲界、色界、無色界這三界輪迴的生死苦海。皈依僧伽的人，捨棄九十五種外道的邪惡同伴，真心歸向出家修行的三乘正法之友，以及脫離三界生死的正道。
發隱中說：根據《折伏羅漢經》記載，忉利天（Trayastrimsa，欲界六天之一）的天子，壽命將盡時，註定要轉世為豬。他向佛陀求救，佛陀教導他皈依佛、法、僧三寶。在七天七夜裡，精進地進行三皈依，最終得以免除豬胎，轉生為長者之子。此外，《木槵子經》中說，佛陀告訴琉璃王（Virudhaka，釋迦牟尼佛時期的國王）：用木槵子唸誦三寶的名號，可以斷除煩惱業障，獲得無上的果報。因此可知，三寶是一切眾生皈依的歸宿。
人天福報
經中說：在通往人道和天道的道路上，行善積福是最重要的。廣泛地修習善事，就叫做作福，必定會有福報。
聲聞（Sravaka，聽聞佛陀教法而修行的弟子）
《四教儀》與《發隱》相互參照。聲聞的位階分為兩種：凡夫和聖人。凡夫又分為兩種：外凡和內凡。身處在有漏之身，聖道尚未生起，都稱為凡夫。外凡是指尚未見到法性，還在真理之外；內凡是指逐漸見到法性，心已游于真理之內。外凡又分為三個階段：第一，五停心觀：對於貪慾心重的人，修不凈觀；對於嗔恨心重的人，修慈悲觀；對於散亂心重的人，修數息觀；對於愚癡的人，修因緣觀；對於業障重的人，修唸佛觀。第二，別相念處，即四念處：觀身不凈、觀受是苦、觀心無常、觀法無我。第三，總相念處：念身不凈，也念身是苦，身是無常，身是無我；受、心、法也是如此。以上三個階段稱為外凡。內凡有四個階段：暖位、頂位、忍位、世第一位。暖位是指：從總相念處生起暖善根，具足觀察四諦，修習十六行相，發起相似的理解，降伏煩惱惑障，得到佛法的氣息，如同鉆木取火前先發熱，春天來臨前先感到溫暖，所以叫做暖位。頂位是指：用與之前相同的觀行，更加明朗，如同登上高處遠望，所以叫做頂位。忍位是指
【English Translation】 English version: Those who take refuge in the Sangha (the monastic community), abandon wrong practices and return to the correct practice of the Dharma. Relying on what the Buddha said, they can escape the three evil realms of hell, hungry ghosts, and animals, as well as the cycle of birth and death in the three realms of desire, form, and formlessness. Those who take refuge in the Sangha abandon the evil companions of the ninety-five heretical paths and sincerely turn to the companions of the three vehicles of the righteous path of monastic practice, as well as the righteous path of escaping the cycle of birth and death in the three realms.
'Fa Yin' says: According to the 'Subjugation of Arhats Sutra', a Deva (god) of Trayastrimsa (one of the six heavens of the desire realm), when his lifespan was about to end, was destined to be reborn as a pig. He sought help from the Buddha, who taught him to take refuge in the Buddha, Dharma, and Sangha. For seven days and seven nights, he diligently practiced the Three Refuges, and was finally able to avoid the pig's womb and was reborn as the son of a wealthy man. Furthermore, the 'Wooden Bead Sutra' says that the Buddha told King Virudhaka (a king during the time of Shakyamuni Buddha): Reciting the names of the Three Jewels with wooden beads can cut off the bonds of karma and attain the supreme fruit. Therefore, it can be known that the Three Jewels are the refuge for all sentient beings.
Human and Heavenly Blessings
The Sutra says: On the path to the human and heavenly realms, accumulating merit is the most important. Broadly cultivating good deeds is called accumulating merit, and there will surely be blessings.
Sravaka (Disciple who learns by hearing the Buddha's teachings)
'The Four Teachings' and 'Fa Yin' are mutually referenced. The stages of the Sravaka are divided into two: ordinary and saintly. The ordinary is further divided into two: outer ordinary and inner ordinary. Being in a body with outflows and the path to sainthood not yet arisen, all are called ordinary. Outer ordinary refers to not yet seeing the Dharma-nature and still being outside the truth; inner ordinary refers to gradually seeing the Dharma-nature and the mind already dwelling within the truth. The outer ordinary is further divided into three stages: first, the Five Stopping-the-Mind Contemplations: for those with strong greed, contemplate impurity; for those with strong anger, contemplate loving-kindness; for those with scattered minds, contemplate counting breaths; for those with ignorance, contemplate dependent origination; for those with heavy karmic obstacles, contemplate mindfulness of the Buddha. Second, the Separate Aspects of Mindfulness, which are the Four Foundations of Mindfulness: contemplate the impurity of the body, contemplate the suffering of feelings, contemplate the impermanence of the mind, contemplate the non-self of phenomena. Third, the General Aspects of Mindfulness: contemplate the impurity of the body, also contemplate the suffering of the body, the impermanence of the body, the non-self of the body; feelings, mind, and phenomena are also the same. The above three stages are called outer ordinary. The inner ordinary has four stages: the stage of warmth, the stage of peak, the stage of patience, and the stage of the foremost in the world. The stage of warmth refers to: from the general aspects of mindfulness, warm roots of goodness arise, fully observing the Four Noble Truths, cultivating the sixteen aspects, generating similar understanding, subduing afflictions and obscurations, and obtaining the atmosphere of the Buddha-dharma, like wood being heated before drilling for fire, and feeling warmth before spring arrives, so it is called the stage of warmth. The stage of peak refers to: using the same contemplation as before, it becomes even clearer, like climbing high and looking far, so it is called the stage of peak. The stage of patience refers to
。堪忍。又忍可義。分下中上。下忍遍視八諦。修三十二行。中忍漸減。乃至上忍。惟有一行三剎那在。名曰忍也。世第一者。從上忍二剎那心。一剎那盡。餘一剎那猶在忍。更一剎那心盡。即入世第一。有漏名世。世間最勝。名第一也。此四位為內凡。此七方便。入聖之階。過此。則聖位教義。聖位分三。一。見道。初果。二。修道。二果三果。三。無學道。四果。一。須陀洹。此云預流。此位斷三界八十八使見惑。見真諦。故名為見道。二。斯陀含。此云一來。此位斷欲界九品思中。斷六品思盡。后三品猶在。故更一來。三。阿那含。此云不來。此位斷欲界殘思盡。進斷上八地思。此二位名修道。四。阿羅漢。此云無學。此位斷見思俱盡。子縛已斷。果縛猶在。名有餘涅槃。此名無學道。聲聞如此○永嘉集曰。因聲教而悟解。故號聲聞。原其所修。四諦而為本行。見苦常懷厭離。斷集恒畏其生。證滅獨契無為。修道惟論自度。大誓之心未普。設化之道無施。六和之敬空然。三界之慈靡運。因乖萬行。果闕圓常。六度未修。非小何類。如是。則聲聞之道也。
緣覺
華嚴疏曰。辟支。此云緣覺。又云獨覺。獨但自悟。緣依教悟也。獨覺自分二類。其利根者曰麟喻。喻麟之獨出無佛世。見物變易。自覺無
【現代漢語翻譯】 現代漢語譯本 『堪忍』，又可解釋為『忍可』之義。分為下忍、中忍、上忍。下忍是普遍觀察八諦（苦、集、滅、道），修習三十二行相。中忍逐漸減少（觀行），乃至上忍，僅剩一行相的三剎那存在，這被稱為『忍』。『世第一』，是從上忍的第二剎那心開始，第一剎那心滅盡，剩餘的一剎那仍然在忍位，再過一剎那心滅盡，就進入『世第一』位。有漏法稱為『世』，世間最為殊勝的稱為『第一』。這四位（暖、頂、忍、世第一）稱為內凡。這七方便是進入聖位的階梯。超過這些，就是聖位的教義。聖位分為三：一、見道（初果）；二、修道（二果、三果）；三、無學道（四果）。一、須陀洹（Sotapanna），此譯為『預流』。此位斷除三界八十八使見惑，見證真諦，所以稱為見道。二、斯陀含（Sakadagamin），此譯為『一來』。此位斷除欲界九品思惑中的六品，剩餘三品未斷盡，所以還要再來欲界一次。三、阿那含（Anagamin），此譯為『不來』。此位斷除欲界剩餘的思惑，進而斷除上八地（色界、無色界）的思惑。這兩個位次稱為修道。四、阿羅漢（Arhat），此譯為『無學』。此位斷除見惑和思惑，子縛（煩惱之因）已經斷除，但果縛（業報之果）仍然存在，稱為有餘涅槃。這稱為無學道。聲聞乘的情況就是這樣。
永嘉集說：『因為聽聞佛的教導而領悟，所以稱為聲聞。考察他們所修行的，以四諦為根本。見到苦諦，常常懷有厭離之心；斷除集諦，恒常畏懼其產生；證得滅諦，獨自契合無為之境；修習道諦，只談論自我解脫。廣大的誓願之心不普遍，設教化導的方法沒有施行，六和敬的精神空有其表，對三界的慈悲沒有執行。因為違背萬行，所以果位缺少圓滿和常住。六度萬行沒有修習，不是小乘又是什麼呢？』這就是聲聞乘的道。
緣覺
華嚴疏說：『辟支（Pratyekabuddha），此譯為緣覺，又稱為獨覺。獨覺是獨自領悟，緣覺是依靠教法領悟。獨覺又分為兩類：利根者稱為麟喻（Rishyasringa），比喻麒麟獨自出現在沒有佛的時代，見到事物變異，自己覺悟無常的道理。
【English Translation】 English version 『Kshanti』 (forbearance), also means 『acceptance of forbearance』. It is divided into lower, middle, and upper levels. Lower forbearance involves universally observing the Eight Noble Truths (suffering, cause of suffering, cessation of suffering, path to the cessation of suffering) and practicing the thirty-two aspects. Middle forbearance gradually decreases (the practice), until upper forbearance, where only one aspect remains for three kshanas (moments), which is called 『forbearance』. 『World First』 is from the second kshana of upper forbearance. The first kshana ceases, and the remaining kshana is still in the forbearance position. After another kshana ceases, one enters the 『World First』 position. Conditioned dharmas are called 『world』, and the most excellent in the world is called 『first』. These four positions (warmth, peak, forbearance, world first) are called inner ordinary beings. These seven expedients are the steps to enter the holy position. Beyond these are the teachings of the holy position. The holy position is divided into three: 1. Path of Seeing (first fruit); 2. Path of Cultivation (second and third fruits); 3. Path of No More Learning (fourth fruit). 1. Sotapanna (Stream-enterer), which translates to 『entering the stream』. This position cuts off the eighty-eight delusions of view in the three realms and witnesses the true reality, hence it is called the Path of Seeing. 2. Sakadagamin (Once-returner), which translates to 『once more』. This position cuts off six of the nine grades of thought delusions in the desire realm, with the remaining three grades not yet cut off, so one must return to the desire realm once more. 3. Anagamin (Non-returner), which translates to 『non-return』. This position cuts off the remaining thought delusions in the desire realm, and further cuts off the thought delusions in the upper eight realms (form realm, formless realm). These two positions are called the Path of Cultivation. 4. Arhat (Worthy One), which translates to 『no more learning』. This position cuts off both delusions of view and thought. The cause of bondage (afflictions) has been cut off, but the result of bondage (karmic retribution) still exists, which is called Nirvana with remainder. This is called the Path of No More Learning. This is the situation for the Sravakas (Hearers).
The Yongjia Collection says: 『Because of understanding through hearing the Buddha's teachings, they are called Sravakas. Examining what they cultivate, they take the Four Noble Truths as the fundamental practice. Seeing the truth of suffering, they always harbor aversion; cutting off the truth of the cause of suffering, they constantly fear its arising; realizing the truth of cessation, they uniquely accord with the state of non-action; cultivating the truth of the path, they only discuss self-liberation. The great vows are not universal, the methods of teaching and guiding are not implemented, the spirit of the six harmonies is empty in form, and compassion for the three realms does not operate. Because they violate the myriad practices, the fruition lacks completeness and permanence. The Six Paramitas (perfections) are not cultivated, what else could they be if not the Small Vehicle?』 This is the path of the Sravakas.
Pratyekabuddha (Solitary Realizer)
The Huayan Commentary says: 『Pratyekabuddha, which translates to 『Conditioned-Enlightened One』, is also called 『Solitary Buddha』. The Solitary Buddha is enlightened alone, while the Conditioned-Enlightened One is enlightened by relying on teachings. Solitary Buddhas are divided into two types: those with sharp faculties are called Rishyasringa, which is a metaphor for the unicorn appearing alone in a world without a Buddha, seeing the changes in things, and realizing impermanence on their own.
生。其鈍根者曰部行。亦出無佛世。部黨而行。師徒訓化也。緣覺依佛教。觀十二緣。作流轉還滅二觀法者也○四教儀曰。緣覺值佛出世。稟十二因緣教。與前四諦開合之異耳。謂無明。行。愛。取。有。此之五支。合為集諦。七支為苦諦也。緣覺先觀集諦。所謂明緣行。行緣識。乃至生緣老死。此則生起。若滅觀者。無明滅。則行滅。乃至生滅。則老死滅。因觀十二緣。覺真諦理。故言緣覺。又言獨覺。兩名不同。行位無別。此人斷三界。與聲聞同。獨覺發真無漏。功德力大。能侵除習氣。聲聞但斷正使。不侵除習氣。故緣覺居聲聞之上○永嘉集曰。緣散而體真。故名緣覺。原其所習。十二因緣而為本行。觀無明而即空。達諸行而無作。二因既非其業。五果之報何酬。愛取有以無疵。老死亦何所累。心唯善寂。意玩清虛。獨宿孤峰。觀緣散滅。利他不普。自益未圓。于下有餘。于上不足。兩非其類。位處中央。如此。辟支佛道也。
菩薩
四教儀曰。從初發心。緣四諦觀。發四弘誓○初門曰。四弘誓者。一未度者令度。言未度苦諦。令度苦諦。苦者生死也。生死有二種。一。分段生死。謂六道眾生。有形質分段之成壞。二。變易生死。謂羅漢。辟支。及大力菩薩。三種得意生身。雖無分段之粗報。猶有
【現代漢語翻譯】 現代漢語譯本：鈍根的人被稱為部行（Buxing，指一類根器較差的修行者）。他們也出現在沒有佛陀住世的時代，結成團體修行，師徒之間相互教導。緣覺（Pratyekabuddha，又稱獨覺，不依師而自悟者）依靠佛教，觀察十二因緣，修作流轉和還滅兩種觀法。 《四教儀》中說：『緣覺遇到佛陀出世，接受十二因緣的教法，與之前的四諦教法只是開合方式不同。』所謂無明、行、愛、取、有這五支，合起來就是集諦；七支就是苦諦。緣覺先觀察集諦，即所謂『明緣行，行緣識，乃至生緣老死』，這是生起的過程。如果修滅觀，就是『無明滅，則行滅，乃至生滅，則老死滅』。因為觀察十二因緣，覺悟真諦之理，所以稱為緣覺。又稱獨覺，雖然名稱不同，但修行位次沒有區別。這種人斷除三界煩惱，與聲聞（Śrāvaka，聽聞佛陀教法而悟道者）相同。獨覺發起真實無漏智慧，功德力量大，能夠侵除習氣。聲聞只是斷除正使煩惱，不能侵除習氣，所以緣覺的地位在聲聞之上。 《永嘉集》中說：『因緣散盡而體悟真如，所以名為緣覺。追溯他們所修習的，以十二因緣為根本修行。觀無明即是空，通達諸行而無所作為。二因既然不是他們的業，五果的報應又從何而來？愛、取、有都沒有過失，老死又有什麼可以累及？心唯有善寂，意念清虛。獨自住在孤峰之上，觀察因緣散滅。利益他人不普遍，自我利益尚未圓滿。于下不足，于上亦不足，兩不屬於任何一類，位置處於中央。』這就是辟支佛（辟支佛是梵文Pratyekabuddha的音譯，意為『獨覺』或『緣覺』）的道。
菩薩（Bodhisattva，指發菩提心，立志救度一切眾生的修行者）
《四教儀》中說：『從最初發心，緣四諦進行觀修，發起四弘誓願。』 《初門》中說：『四弘誓願是：一、未度者令度，就是說未脫離苦諦的，令其脫離苦諦。苦就是生死。生死有兩種：一、分段生死，指六道眾生，有形質分段的成壞；二、變易生死，指羅漢（Arhat，斷盡煩惱，證得涅槃的聖者）、辟支佛，以及大力菩薩，這三種人得到意生身，雖然沒有分段的粗報，仍然有……』
【English Translation】 English version: Those with dull faculties are called Buxing (those with inferior roots). They also appear in times without a Buddha, forming groups to practice, with teachers and disciples instructing each other. Pratyekabuddhas (also known as solitary Buddhas, those who awaken on their own without a teacher) rely on Buddhism, observing the Twelve Nidanas (links of dependent origination), cultivating the two contemplations of flowing and reversing. The 'Four Teachings' states: 'When a Pratyekabuddha encounters a Buddha appearing in the world, they receive the teaching of the Twelve Nidanas, which differs from the previous Four Noble Truths only in terms of opening and closing. The five branches of ignorance, action, craving, grasping, and becoming together constitute the Samudaya Satya (truth of the origin of suffering); the seven branches constitute the Dukkha Satya (truth of suffering). The Pratyekabuddha first observes the Samudaya Satya, that is, 'ignorance conditions action, action conditions consciousness, and so on, until birth conditions old age and death,' which is the process of arising. If one cultivates the contemplation of cessation, then 'with the cessation of ignorance, action ceases, and so on, until with the cessation of birth, old age and death cease.' Because they observe the Twelve Nidanas and awaken to the truth of reality, they are called Pratyekabuddhas. They are also called solitary Buddhas, although the names are different, there is no difference in their stages of practice. These individuals eradicate the afflictions of the Three Realms, the same as Śrāvakas (those who awaken by hearing the Buddha's teachings). The Pratyekabuddha generates true, undefiled wisdom, and their merit and power are great, capable of eroding habitual tendencies. Śrāvakas only eradicate the fundamental afflictions and cannot erode habitual tendencies, so the position of the Pratyekabuddha is above that of the Śrāvaka. The 'Yongjia Collection' states: 'When conditions scatter and one embodies the truth, this is called a Pratyekabuddha. Tracing back what they practice, they take the Twelve Nidanas as their fundamental practice. Contemplating ignorance as emptiness, understanding actions as non-action. Since the two causes are not their karma, from where does the retribution of the five effects come? Craving, grasping, and becoming are without fault, so what can old age and death burden? The mind is only good and tranquil, the intention plays in purity and emptiness. Dwelling alone on a solitary peak, observing the scattering and cessation of conditions. Benefiting others is not universal, self-benefit is not yet complete. Insufficient below, and also insufficient above, not belonging to either category, positioned in the center.' This is the path of the Pratyekabuddha.
Bodhisattva (one who generates Bodhicitta, vowing to liberate all sentient beings)
The 'Four Teachings' states: 'From the initial generation of the mind, contemplate the Four Noble Truths, and generate the Four Great Vows.' The 'Initial Gate' states: 'The Four Great Vows are: first, to liberate those who are not yet liberated, that is, to liberate those who have not escaped the Dukkha Satya. Suffering is birth and death. There are two types of birth and death: first, segmented birth and death, referring to sentient beings in the Six Realms, with the formation and destruction of segmented forms; second, transformational birth and death, referring to Arhats (saints who have eradicated afflictions and attained Nirvana), Pratyekabuddhas, and powerful Bodhisattvas, these three types of people obtain the mind-made body, although they do not have the coarse retribution of segmentation, they still have...'
細微因轉果移。變易產生之所遷也。若一切未度二種生死苦者。菩薩發心。愿令得度。即眾生無邊誓願度也。二。未解者令解。言未解集諦。令解集諦。集者。即是煩惱潤業。能招聚生死。亦有二種。一。四住地煩惱。潤分段生死業。能招集煩惱生死苦果也。二。無明住地煩惱。潤變易生死業。能招集變易生死苦果也。若一切未解此二種集者。菩薩發心。愿令得解。即煩惱無盡誓願斷也。三。未安者令安。言未安道諦。令安道諦。即是能通涅槃之正助道也。亦有二種。一。偏緣真諦。修正助道。此道但得至小乘盡苦涅槃。二。正緣中道實相。修正助道。此道能到大乘大般涅槃。若一切未安此二種道者。菩薩發心。愿令得安。即法門無量誓願學也。四。未涅槃者。令得涅槃。言未得滅諦。令得滅諦。滅諦者。即是業煩惱滅。生死苦果滅也。亦有二種。一。分段生死業。四住地煩惱滅。則分段生死苦果滅。即二乘所得滅諦也。一。變易生死業。無明住地煩惱滅。即變易生死苦果滅。諸佛及大菩薩。所得不共。究竟滅諦也。若一切未得此二種滅諦者。菩薩發心。愿令得滅。即佛道無上誓願成也。既已發心。須行行填愿。於三阿僧祇修六度行。百劫種相好○永嘉集曰。如其心無所緣。而能利物。慈悲至大。愛見不拘。人法俱空
【現代漢語翻譯】 現代漢語譯本 細微的因會導致結果的轉變和轉移，這是變易生滅的處所。如果還有眾生沒有脫離分段生死和變易生死這兩種苦，菩薩就發願，希望他們能夠脫離，這就是『眾生無邊誓願度』的含義。 第二，使未理解的人理解。這裡指的是使未理解集諦（duhkha-samudaya satya，苦之生起）的人理解集諦。集，指的是煩惱滋潤業力，能夠招致生死。這也有兩種：第一種是四住地煩惱（catasro vasabhūmaya，四種根本煩惱），滋潤分段生死的業力，能夠招集煩惱生死的苦果；第二種是無明住地煩惱（avidyā-vāsa-bhūmi，無明煩惱的住處），滋潤變易生死的業力，能夠招集變易生死的苦果。如果還有眾生沒有理解這兩種集，菩薩就發願，希望他們能夠理解，這就是『煩惱無盡誓願斷』的含義。 第三，使未安穩的人安穩。這裡指的是使未安穩于道諦（duhkha-nirodha-marga ārya satya，離苦之道）的人安穩于道諦。道諦是能夠通往涅槃（nirvana，寂滅）的正道和助道。這也有兩種：第一種是偏執于真諦（satya，真理），修習正道和助道，這種道只能到達小乘的盡苦涅槃；第二種是正確地緣于中道實相（madhyamaka-tathata，不落兩邊的真實相），修習正道和助道，這種道能夠到達大乘的大般涅槃（maha-parinirvana，大寂滅）。如果還有眾生沒有安穩于這兩種道，菩薩就發願，希望他們能夠安穩，這就是『法門無量誓願學』的含義。 第四，使未涅槃的人得到涅槃。這裡指的是使未得到滅諦（duhkha-nirodha satya，苦之止息）的人得到滅諦。滅諦，指的是業和煩惱的滅除，以及生死苦果的滅除。這也有兩種：第一種是分段生死的業和四住地煩惱的滅除，那麼分段生死的苦果也就滅除了，這是二乘（sravaka-pratyekabuddha-yana，聲聞乘和緣覺乘）所得到的滅諦；第二種是變易生死的業和無明住地煩惱的滅除，那麼變易生死的苦果也就滅除了，這是諸佛和大菩薩所得到的、不共的、究竟的滅諦。如果還有眾生沒有得到這兩種滅諦，菩薩就發願，希望他們能夠得到滅諦，這就是『佛道無上誓願成』的含義。 既然已經發了菩提心，就必須通過修行來實踐誓願，在三大阿僧祇劫（asamkhya kalpa，無數大劫）中修習六度（paramita，六種到達彼岸的方法），並在一百個劫中修種莊嚴的相好。永嘉禪師的《永嘉集》中說：『如果心無所緣，卻能利益眾生，慈悲達到極致，不被愛憎所束縛，人與法都空寂。』
【English Translation】 English version Subtle causes lead to the transformation and shifting of results, which is the place where change and generation occur. If there are beings who have not yet transcended the two kinds of suffering of birth and death, namely segmented birth and death and variable birth and death, the Bodhisattva makes a vow to help them transcend. This is the meaning of 'Sentient beings are boundless; I vow to save them'. Second, to enable those who have not understood to understand. This refers to enabling those who have not understood the Samudaya Satya (the truth of the origin of suffering) to understand the Samudaya Satya. 'Samudaya' refers to afflictions that moisten karma, which can bring about birth and death. There are two types of these: the first is the four abodes of affliction (catasro vasabhūmaya, the four fundamental afflictions), which moisten the karma of segmented birth and death and can bring about the suffering results of affliction and birth and death; the second is the abode of ignorance (avidyā-vāsa-bhūmi, the dwelling place of ignorance), which moistens the karma of variable birth and death and can bring about the suffering results of variable birth and death. If there are beings who have not understood these two types of Samudaya, the Bodhisattva makes a vow to help them understand. This is the meaning of 'Afflictions are inexhaustible; I vow to end them'. Third, to enable those who are not at peace to be at peace. This refers to enabling those who are not at peace in the Marga Satya (the truth of the path to the cessation of suffering) to be at peace in the Marga Satya. The Marga Satya is the right path and auxiliary path that can lead to Nirvana (liberation). There are also two types of these: the first is to focus on the Truth (satya, reality) and cultivate the right path and auxiliary path. This path can only lead to the Nirvana of the Lesser Vehicle (Hinayana), where suffering is exhausted; the second is to correctly focus on the Middle Way (madhyamaka-tathata, the reality of the middle way) and cultivate the right path and auxiliary path. This path can lead to the Great Nirvana (maha-parinirvana, great liberation) of the Great Vehicle (Mahayana). If there are beings who are not at peace in these two paths, the Bodhisattva makes a vow to help them be at peace. This is the meaning of 'Dharma gates are immeasurable; I vow to learn them'. Fourth, to enable those who have not attained Nirvana to attain Nirvana. This refers to enabling those who have not attained the Nirodha Satya (the truth of the cessation of suffering) to attain the Nirodha Satya. The Nirodha Satya is the cessation of karma and afflictions, and the cessation of the suffering results of birth and death. There are also two types of these: the first is the cessation of the karma of segmented birth and death and the four abodes of affliction, so the suffering results of segmented birth and death are also extinguished. This is the Nirodha Satya attained by the Two Vehicles (sravaka-pratyekabuddha-yana, the Hearer Vehicle and the Solitary Realizer Vehicle); the second is the cessation of the karma of variable birth and death and the abode of ignorance, so the suffering results of variable birth and death are also extinguished. This is the unique and ultimate Nirodha Satya attained by all Buddhas and great Bodhisattvas. If there are beings who have not attained these two types of Nirodha Satya, the Bodhisattva makes a vow to help them attain Nirodha Satya. This is the meaning of 'The Buddha Way is unsurpassed; I vow to achieve it'. Having made the vow, one must practice to fulfill the vow, cultivating the Six Perfections (paramita, the six ways to reach the other shore) for three great asamkhya kalpas (countless eons), and cultivating the excellent marks and characteristics for one hundred kalpas. As Yongjia (Yongjia Xuanjue) says in his 'Yongjia Collection': 'If the mind has nothing to grasp, yet can benefit beings, compassion reaches its peak, and is not bound by love and hate, both people and Dharma are empty.'
。故名菩薩。原其所修六度而為正因。行施。則盡命傾財。持戒。則吉羅無犯。忍辱。則深明非我。割截何傷。精進。則勤求至道。剎那無間。禪那。則身心寂泊。安般希微。智慧。則了知緣起。自性無生。廣修萬行。等觀群方。下及諦緣。上該不共。大誓之心普被。四攝之道通收。悲智雙運。福慧兩嚴。超越二乘。獨居其上。如是。則大乘之道也○權乘諸位菩薩。即二乘。聲聞未得圓證者。非大乘菩薩也。
最上乘
黃檗心要曰。如來欲說一乘真法。則眾生不信。沒于苦海。若都不說。則墮慳貪。不為眾生溥舍妙道。遂設方便。說三乘法。乘有大小。得有淺深。皆非本性。故云惟有一乘道。餘二則非真。然終不能顯一心法。故召迦葉。別付一心。離言說法。此一枝令別行。若契悟者。便至佛道矣○宗鏡錄曰。眾盲觸象。各言己得見象。其觸牙者。言象形如萊菔。觸耳者。言象形如箕。觸鼻者。言象形如杵。觸蹄者。言象形如臼。觸腹者。言象形如床。眾相之外。更無別象。但非像之全體。不可以言見象也。欲見象之全體者。其唯明眼之人乎。今聲聞之四諦。緣覺之十二緣。菩薩之六度。雖皆佛法。終非佛道之全。不可以言佛也欲得佛之全體者。其唯最上乘乎。
發菩提心
華嚴經曰。發菩
【現代漢語翻譯】 因此被稱為菩薩（Bodhisattva）。探究他們所修的六度（Six Perfections）作為正因：行佈施（Dāna），則竭盡生命傾盡所有；持戒（Śīla），則細微戒律都不觸犯；忍辱（Kṣānti），則深刻明白『非我』的道理，即使被割截又有什麼傷害；精進（Vīrya），則勤奮尋求至高之道，剎那也不間斷；禪那（Dhyāna），則身心寂靜，呼吸微細；智慧（Prajñā），則了知緣起性空，自性本無生。廣泛修習萬行，平等看待一切眾生。下至四諦（Four Noble Truths）、十二因緣（Twelve links of Dependent Origination），上至佛的不共法（uncommon qualities of the Buddha）。以廣大的誓願之心普遍覆蓋一切，以四攝法（Four Means of Attraction）之道全部攝受。悲智雙運，福慧兩全。超越聲聞、緣覺二乘，獨自居於其上。這就是大乘之道。權乘的各位菩薩，實際上是二乘的聲聞，尚未得到圓滿證悟，並非真正的大乘菩薩。
最上乘
《黃檗禪師玩心要》說：『如來說一乘真法，眾生不信，沉沒于苦海。如果完全不說，則墮入慳貪，不為眾生普遍施捨妙道。於是設立方便，說三乘法。乘有大小，得有深淺，都不是本性。所以說只有一乘道，其餘二乘並非真實。』然而始終不能顯明一心之法，所以召見迦葉（Mahākāśyapa），特別付囑一心，離言說法。這一支脈令其分別弘揚。如果契合領悟，便可到達佛道了。《宗鏡錄》說：眾盲摸象，各自說自己見到了象。摸到牙齒的人，說象的形狀像蘿蔔；摸到耳朵的人，說象的形狀像簸箕；摸到鼻子的人，說象的形狀像杵；摸到蹄子的人，說象的形狀像臼；摸到肚子的人，說象的形狀像床。各種區域性之外，沒有別的象，但都不是象的全體，不可以說是見到了象。想要見到象的全體，只有明眼的人啊！現在聲聞的四諦，緣覺的十二因緣，菩薩的六度，雖然都是佛法，但終究不是佛道的全體，不可以說是佛。想要得到佛的全體，只有最上乘啊！
發菩提心
《華嚴經》說：發菩
【English Translation】 Therefore, they are called Bodhisattvas (Bodhisattva). Examining the Six Perfections (Six Pāramitās) they cultivate as the primary cause: In giving (Dāna), they exhaust their lives and give away all their possessions; in observing precepts (Śīla), they do not violate even the slightest rules; in patience (Kṣānti), they deeply understand the principle of 'non-self,' so what harm is there in being dismembered; in diligence (Vīrya), they diligently seek the supreme path, without interruption for even a moment; in meditation (Dhyāna), their body and mind are tranquil, and their breath is subtle; in wisdom (Prajñā), they understand the arising of dependent origination and the emptiness of inherent existence, and that self-nature is originally unborn. They extensively cultivate myriad practices and regard all beings equally. Down to the Four Noble Truths (Four Noble Truths) and the Twelve Links of Dependent Origination (Twelve Nidānas), and up to the Buddha's unique qualities (Avenika-dharmas). With a vast vow-mind, they universally cover everything, and with the Four Means of Attraction (Four Saṃgrahavastus), they completely embrace all. Wisdom and compassion operate in tandem, and merit and wisdom are both perfected. They transcend the Śrāvakas and Pratyekabuddhas of the Two Vehicles and dwell alone above them. This is the path of the Mahāyāna. The Bodhisattvas of the provisional vehicle are actually Śrāvakas of the Two Vehicles who have not yet attained complete enlightenment and are not true Mahāyāna Bodhisattvas.
The Supreme Vehicle
The Essentials of Huangbo's Mind Transmission says: 'If the Tathāgata speaks the true Dharma of the One Vehicle, beings will not believe it and will sink into the sea of suffering. If he does not speak at all, he will fall into stinginess and will not universally bestow the wonderful path upon beings. Therefore, he establishes expedient means and speaks of the Three Vehicles. The vehicles have sizes, and the attainments have depths, but none of them are the original nature.' Therefore, it is said that there is only the One Vehicle path, and the other two vehicles are not true. However, it is still not possible to reveal the Dharma of the One Mind, so he summoned Kāśyapa (Mahākāśyapa) and specially entrusted him with the One Mind, speaking the Dharma beyond words. This branch is to be propagated separately. If one is in accord with and understands it, one will reach the Buddha path. The Zongjinglu says: 'A group of blind men touch an elephant, and each says that he has seen the elephant. The one who touches the tusk says that the elephant's shape is like a radish; the one who touches the ear says that the elephant's shape is like a winnowing basket; the one who touches the trunk says that the elephant's shape is like a pestle; the one who touches the hoof says that the elephant's shape is like a mortar; the one who touches the belly says that the elephant's shape is like a bed. Outside of these various parts, there is no other elephant, but none of them are the whole elephant, so it cannot be said that they have seen the elephant. If one wants to see the whole elephant, it can only be done by someone with clear eyes! Now, the Four Noble Truths of the Śrāvakas, the Twelve Links of Dependent Origination of the Pratyekabuddhas, and the Six Perfections of the Bodhisattvas, although all are the Buddha's Dharma, are ultimately not the entirety of the Buddha's path, so it cannot be said that they are the Buddha. If one wants to attain the entirety of the Buddha, it can only be done through the Supreme Vehicle!'
Generating Bodhicitta
The Avatamsaka Sutra says: Generating Bodh
提心者。發大悲心。普救一切眾生故。發大慈心。等祐一切世間故。發安樂心。令一切眾生滅諸苦故。發饒益心。令一切眾生離惡法故。發哀愍心。有怖畏者咸守護故。發無礙心。舍離一切諸障礙故。發廣大心。一切法界咸遍滿故。發無邊心。等虛空界。無不往故。發寬博心。悉見一切諸如來故。發智慧心。普入一切智慧海故。是名發菩提心○宗鏡錄曰。海中有寶。名曰寶藏。普現海中莊嚴事。菩提心寶。亦復如是。普現一切智海諸莊嚴事。
阿耨多羅三藐三菩提
蓮師疏云。阿者。此云無。耨多羅。此云上。三藐。此云正等。三菩提。此云正覺。言無上正等正覺也。鈔云。究竟極果。對下而言。名之曰無上。正觀真諦。對邪而言。名之曰正。等觀俗諦。對偏而言。名之曰等。亦名曰遍。覺者靈明自心。正覺者。兼上正等二義。言此覺者。是無上正等之正覺也。良以蠢動含靈。皆有佛性則菩提者。佛與眾生本來無二。無明所覆。遂成迷妄。是則邪覺。不名為正。聲聞辟支。止破見思。雖得菩提其道未中。是則偏覺。不名為等。一切菩薩。已盡塵沙。未盡無明。雖得正等菩提。佛道猶遠。不名無上。惟佛一人。妄盡覺滿。如望夜月更無有覺過於此者。名無上正等正覺也○維摩經曰。菩提者。不可以身得。不
【現代漢語翻譯】 現代漢語譯本： 所謂『提心』，是指發起廣大的慈悲心，普遍救度一切眾生；發起廣大的慈愛心，平等護佑一切世間；發起安樂心，使一切眾生滅除各種痛苦；發起饒益心，使一切眾生遠離惡法；發起哀憫心，對於有怖畏的人都加以守護；發起無礙心，捨棄遠離一切障礙；發起廣大的心，使一切法界都充滿；發起無邊的心，等同虛空界，無處不去；發起寬博的心，完全見到一切諸如來；發起智慧的心，普遍進入一切智慧之海。這叫做發起菩提心。《宗鏡錄》中說：『海中有一種寶物，名叫寶藏，普遍顯現海中的莊嚴之事。菩提心寶也是這樣，普遍顯現一切智慧之海的各種莊嚴之事。』
阿耨多羅三藐三菩提（anuttara-samyak-sambodhi）：無上正等正覺
蓮花生大師的疏文中說：『阿（a），這裡的意思是『無』。耨多羅（anuttara），這裡的意思是『上』。三藐（samyak），這裡的意思是『正等』。三菩提（sambodhi），這裡的意思是『正覺』。』也就是說『無上正等正覺』。《鈔》中說：『究竟的極果，相對於低下的果位而言，稱之為『無上』。以正觀觀察真諦，相對於邪見而言，稱之為『正』。以等觀觀察俗諦，相對於偏頗而言，稱之為『等』，也叫做『遍』。覺，是靈明的心性。正覺，兼具『正』和『等』二義。』也就是說，這種覺悟，是無上正等的正覺。因為一切蠢動含靈的眾生，都具有佛性，所以菩提（bodhi）這種覺悟，佛與眾生本來沒有分別。由於無明（ignorance）的覆蓋，才形成了迷惑顛倒。因此邪惡的覺悟，不能稱之為『正』。聲聞（sravaka）和辟支佛（pratyekabuddha），只是破除了見惑和思惑，雖然得到了菩提，但他們的道路還不中正，因此是偏頗的覺悟，不能稱之為『等』。一切菩薩（bodhisattva），已經斷盡了塵沙惑，但還沒有斷盡無明惑，雖然得到了正等菩提，但距離成佛的道路還很遙遠，不能稱之為『無上』。只有佛一人，妄念斷盡，覺悟圓滿，就像仰望夜空中的明月，再也沒有任何覺悟能超過這種境界，所以稱之為無上正等正覺。《維摩詰經》中說：『菩提，不是可以通過身體得到的，不是』
【English Translation】 English version: 『Raising the Mind』 refers to generating great compassion, universally saving all sentient beings; generating great loving-kindness, equally protecting all worlds; generating the mind of peace and happiness, enabling all sentient beings to extinguish all sufferings; generating the mind of beneficence, enabling all sentient beings to be free from evil dharmas; generating the mind of pity, protecting all those who are fearful; generating the unobstructed mind, abandoning and leaving behind all obstacles; generating the vast mind, filling all dharma realms; generating the boundless mind, equal to the realm of space, going everywhere; generating the broad and extensive mind, seeing all the Tathagatas; generating the mind of wisdom, universally entering the ocean of wisdom. This is called generating the Bodhi mind. The Zong Jing Lu says: 『In the ocean, there is a treasure called the Treasure Trove, which universally manifests the adornments in the ocean. The Bodhi mind treasure is also like this, universally manifesting all the adornments in the ocean of wisdom.』
Anuttara-samyak-sambodhi (阿耨多羅三藐三菩提): Unsurpassed, Right and Perfect Enlightenment.
The Lotus Master's commentary says: 『A (阿), here means 『no』. Anuttara (耨多羅), here means 『supreme』. Samyak (三藐), here means 『right and equal』. Sambodhi (三菩提), here means 『right enlightenment』.』 That is to say, 『Unsurpassed, Right and Perfect Enlightenment.』 The Commentary says: 『The ultimate fruit, in contrast to the lower fruits, is called 『unsurpassed』. Observing the truth with right view, in contrast to wrong views, is called 『right』. Observing conventional truth equally, in contrast to partiality, is called 『equal』, also called 『universal』. Enlightenment is the clear and bright nature of the mind. Right Enlightenment combines the two meanings of 『right』 and 『equal』.』 That is to say, this enlightenment is the Unsurpassed, Right and Perfect Enlightenment. Because all sentient beings have Buddha-nature, therefore Bodhi (菩提), the enlightenment, is originally not different between the Buddha and sentient beings. Due to the covering of ignorance (無明), delusion and confusion are formed. Therefore, evil enlightenment cannot be called 『right』. Sravakas (聲聞) and Pratyekabuddhas (辟支佛) only break through the delusions of views and thoughts. Although they attain Bodhi, their path is not central, therefore it is a partial enlightenment, and cannot be called 『equal』. All Bodhisattvas (菩薩) have exhausted the delusions of dust and sand, but have not exhausted the delusions of ignorance. Although they attain Right and Equal Bodhi, the path to Buddhahood is still far away, and cannot be called 『unsurpassed』. Only the Buddha alone, with delusions exhausted and enlightenment perfected, is like looking up at the bright moon in the night sky, and there is no enlightenment greater than this, so it is called Unsurpassed, Right and Perfect Enlightenment. The Vimalakirti Sutra says: 『Bodhi cannot be obtained through the body, it is not』
可以心得。寂滅是也。菩提滅諸相故。不觀是菩提。離諸緣故。不行是菩提。無憶念故。斷是菩提。舍諸見故。離是菩提。離諸妄想故。障是菩提。障諸愿故。不入是菩提。無貪著故。順是菩提。順於如來故。住是菩提。住法性故。至是菩提。至實際故。不二是菩提。離意法故。等是菩提。等虛空故。無為是菩提。無生住滅故。知是菩提。了眾生心行故。不會是菩提。諸入不會故。不合是菩提。離煩惱習故。無處是菩提。無形色故。假名是菩提。名字空故。如化是菩提。無取捨故。無是菩提。常自靜故。善寂是菩提。性清靜故。無取是菩提。離攀緣故。無異是菩提。諸法等故。無比是菩提。無所諭故。微妙是菩提。諸法難知故○僧肇曰。道之極者。稱曰菩提。蓋是正覺無相之真智乎。
○附四諦
初門曰。諦以審實為義。此四諦法門。正為聲聞人。從聞生解。故必藉教詮理。今明教理不虛。故云審實也○一。苦諦。苦以逼惱為義。一切有為心行。常為無常患累之所逼惱。故名苦諦。二。集諦者。集以招聚為義。若心與結業相應。未來定能招聚生死之苦。故名集諦。三滅諦者。滅以滅無為義。結業既盡。則無生死之患累。故名為滅。若發見思無漏真明。而斷結者。則三界九十八使俱滅。以煩惱結使滅。故三
【現代漢語翻譯】 現代漢語譯本： 可以心得，寂滅也是菩提（Bodhi，覺悟）。菩提滅除一切相，所以不觀想也是菩提。遠離一切因緣，所以不行動也是菩提。沒有憶念，所以斷絕也是菩提。捨棄一切見解，所以脫離也是菩提。遠離一切虛妄分別，所以遮止也是菩提。遮止一切愿求，所以不入也是菩提。沒有貪著，所以順應也是菩提。順應如來，所以安住也是菩提。到達，所以到達實際也是菩提。不是二元對立，所以遠離意念和法也是菩提。平等，所以等同虛空也是菩提。無為，所以沒有生住滅也是菩提。知曉，所以瞭解眾生的心行也是菩提。不會合，所以諸入不會合也是菩提。不和合，所以遠離煩惱習氣也是菩提。沒有處所，所以沒有形色也是菩提。假名，所以名字是空也是菩提。如幻化，所以沒有取捨也是菩提。沒有，所以常常自己清靜也是菩提。善於寂靜，所以自性清凈也是菩提。沒有取，所以遠離攀緣也是菩提。沒有差異，所以諸法平等也是菩提。沒有比擬，所以沒有什麼可以比喻也是菩提。微妙，所以諸法難以知曉。 僧肇說：『道的極致，稱之為菩提。大概是正覺無相的真智吧。』
四諦（Four Noble Truths）
初門說：『諦以審實為義。』這四諦法門，正是為聲聞人（Śrāvaka，聲聞乘修行者）設立的，從聽聞而生理解。所以必須藉助教義來詮釋真理。現在說明教義真理不虛妄，所以說是審實。 一、苦諦（Duḥkha-satya，苦諦）：苦以逼惱為義。一切有為的心行，常常被無常的患累所逼惱，所以名為苦諦。 二、集諦（Samudāya-satya，集諦）：集以招聚為義。如果心與結業相應，未來必定能招聚生死之苦，所以名為集諦。 三、滅諦（Nirodha-satya，滅諦）：滅以滅無為義。結業既然窮盡，就沒有生死之患累，所以名為滅。如果發起見思無漏真明，而斷結者，那麼三界九十八使都滅盡。因為煩惱結使滅盡，所以三
【English Translation】 English version: 'Can be attained through the mind.' Nirvāṇa (extinction) is also Bodhi (enlightenment). Because Bodhi extinguishes all forms, not contemplating is also Bodhi. Because it is apart from all conditions, not acting is also Bodhi. Because there is no recollection, cessation is also Bodhi. Because it abandons all views, detachment is also Bodhi. Because it is apart from all delusive thoughts, obstruction is also Bodhi. Because it obstructs all wishes, non-entry is also Bodhi. Because there is no attachment, compliance is also Bodhi. Because it complies with the Tathāgata (the thus-gone one), abiding is also Bodhi. Because it abides in the Dharma-nature, arrival is also Bodhi. Because it arrives at the ultimate reality, non-duality is also Bodhi. Because it is apart from thought and Dharma, equality is also Bodhi. Because it is equal to space, non-action is also Bodhi. Because there is no arising, abiding, or ceasing, knowing is also Bodhi. Because it understands the minds and actions of sentient beings, non-assembly is also Bodhi. Because all entrances do not assemble, non-union is also Bodhi. Because it is apart from the habits of afflictions, no place is Bodhi. Because it has no form or color, provisional name is Bodhi. Because names are empty, like a transformation is Bodhi. Because there is no taking or rejecting, non-existence is Bodhi. Because it is always naturally still, good quiescence is Bodhi. Because its nature is pure, non-grasping is Bodhi. Because it is apart from clinging, non-difference is Bodhi. Because all dharmas are equal, incomparable is Bodhi. Because there is nothing to compare it to, subtle is Bodhi. Because all dharmas are difficult to know. Saṅgharakṣa (a Buddhist scholar) said: 'The ultimate of the path is called Bodhi. It is probably the true wisdom of right enlightenment without form.'
The Four Noble Truths
The first gate says: 'Truth is defined by its thorough reality.' These Four Noble Truths are specifically for the Śrāvakas (listeners), arising understanding from hearing. Therefore, it is necessary to rely on teachings to explain the truth. Now, explaining that the teachings are not false, therefore it is said to be thoroughly real. 1. The Truth of Suffering (Duḥkha-satya): Suffering is defined by oppression and affliction. All conditioned mental activities are constantly oppressed and afflicted by the troubles of impermanence, therefore it is called the Truth of Suffering. 2. The Truth of the Arising of Suffering (Samudāya-satya): Arising is defined by gathering together. If the mind is in accordance with karmic actions, it will definitely gather together the suffering of birth and death in the future, therefore it is called the Truth of the Arising of Suffering. 3. The Truth of the Cessation of Suffering (Nirodha-satya): Cessation is defined by the non-action of cessation. Since karmic actions are exhausted, there will be no troubles of birth and death, therefore it is called Cessation. If one develops true, undefiled brightness of insight and severs the bonds, then all ninety-eight afflictions of the three realms will be extinguished. Because the afflictions and bonds are extinguished, therefore three
界業亦滅。若三界業煩惱滅者。即是滅諦。有餘涅槃也。因滅故果滅。舍此報身時。後世苦果。永不相續。名入無餘涅槃。真滅度也。四。道諦者。道以能通為義。正道及助道。是二相扶。能通至涅槃。故名為道正道實觀三十七品。三解脫門。緣理慧行。名為正道。助道者。得解觀中。種種諸對治法。及諸禪定。皆為助道。審定不虛。即是道諦○四教儀云。四諦之中。分世出世間。前二諦為世間因果。苦因集果也。后二諦為出世間因果。滅果道因也。問。何故世出世前果后因耶。答。聲聞根鈍。知苦斷集。慕果修因。是故然也○合七法為三十七品。一。四念處。二。四正勤。三。四如意足。四。五根。五。五力。六。七覺分。七。八正道也。一。四念處者。一身念處二受念處。三心念處。四法念處也。二。四正勤者。一。已生惡法為除斷。一心勤精進。二。未生惡法不令生。一心勤精進。三。未生善法為生。一心勤精進。四。已生善法增長。一心勤精進。三。四如意足者。一。欲如意足。二。精進如意足。三。心如意足。四。思惟如意足也。下四五六七。俱見阿彌陀經考證三解脫門者。見修禪章明宗篇考證。
西方愿文
(蓮池禪師撰)
稽首西方安樂國 接引眾生大導師 我今發願愿往生
【現代漢語翻譯】 現代漢語譯本 『界業』（karmic activity of the realms of existence）也滅盡。如果『三界』（Three Realms）的『業』（karma）和『煩惱』（kleshas，afflictions）滅盡，這就是『滅諦』（Nirodha Satya，Truth of Cessation），即『有餘涅槃』（Sa-upadhishesha-nirvana，Nirvana with remainder）。因為『因』（cause）滅盡，所以『果』（effect）也滅盡。捨棄這個報身時，後世的苦果永遠不再相續，這稱為進入『無餘涅槃』（Anupadhishesha-nirvana，Nirvana without remainder），是真正的滅度。 四、『道諦』（Marga Satya，Truth of the Path）：『道』（path）以能通達為意義。『正道』（right path）和『助道』（auxiliary path）這二者互相扶持，能夠通達至『涅槃』（Nirvana），所以稱為『道』。『正道』實際上是觀修『三十七道品』（Thirty-seven Factors of Enlightenment）和『三解脫門』（Three Doors of Liberation），以緣理的智慧來修行，這稱為『正道』。『助道』是指在獲得解脫的觀修中，種種對治法以及各種禪定，都作為輔助的道路。審定這些方法真實不虛，就是『道諦』。 《四教儀》中說，『四諦』（Four Noble Truths）分為世間和出世間。前二諦是世間的因果，即苦因和集果。后二諦是出世間的因果，即滅果和道因。問：為什麼世間是先果后因，而出世間是先果后因呢？答：因為聲聞根器遲鈍，先知苦而斷集，然後仰慕果而修因，所以是這樣。 將七法合為『三十七道品』：一、『四念處』（Four Foundations of Mindfulness），二、『四正勤』（Four Right Exertions），三、『四如意足』（Four Bases of Supernatural Power），四、『五根』（Five Roots），五、『五力』（Five Powers），六、『七覺分』（Seven Factors of Enlightenment），七、『八正道』（Eightfold Path）。一、『四念處』：一、身念處，二、受念處，三、心念處，四、法念處。二、『四正勤』：一、對於已經生起的惡法，要努力斷除；二、對於未生起的惡法，要努力不讓它生起；三、對於未生起的善法，要努力使它生起；四、對於已經生起的善法，要努力增長它。三、『四如意足』：一、欲如意足，二、精進如意足，三、心如意足，四、思惟如意足。下文的四、五、六、七，都可以在《阿彌陀經考證》中找到。『三解脫門』，可以在《修禪章明宗篇考證》中找到。 西方愿文 （蓮池禪師撰） 稽首西方安樂國 接引眾生大導師 我今發願愿往生
【English Translation】 English version 『Karmic activity of the realms of existence』 also ceases. If the 『karma』 and 『kleshas』 (afflictions) of the 『Three Realms』 cease, this is the 『Nirodha Satya』 (Truth of Cessation), which is 『Sa-upadhishesha-nirvana』 (Nirvana with remainder). Because the 『cause』 ceases, the 『effect』 also ceases. When this retribution body is abandoned, the suffering results of future lives will never continue. This is called entering 『Anupadhishesha-nirvana』 (Nirvana without remainder), which is true liberation. Four, 『Marga Satya』 (Truth of the Path): 『Path』 means that which can lead to. The 『right path』 and the 『auxiliary path』 support each other and can lead to 『Nirvana』, so it is called 『path』. The 『right path』 is actually the contemplation of the 『Thirty-seven Factors of Enlightenment』 and the 『Three Doors of Liberation』, practicing with wisdom based on principle. This is called the 『right path』. The 『auxiliary path』 refers to the various antidotes and various samadhis in the contemplation of obtaining liberation, which serve as auxiliary paths. Determining that these methods are true and not false is the 『Marga Satya』. The 『Si Jiao Yi』 (Four Teachings) says that the 『Four Noble Truths』 are divided into mundane and supramundane. The first two truths are the mundane cause and effect, namely the cause of suffering and the effect of accumulation. The latter two truths are the supramundane cause and effect, namely the effect of cessation and the cause of the path. Question: Why is the mundane order effect before cause, while the supramundane order is effect before cause? Answer: Because the 『Sravakas』 (listeners) have dull faculties, they first know suffering and then cut off accumulation, then admire the result and cultivate the cause, so it is like this. Combining the seven dharmas into the 『Thirty-seven Factors of Enlightenment』: One, 『Four Foundations of Mindfulness』, Two, 『Four Right Exertions』, Three, 『Four Bases of Supernatural Power』, Four, 『Five Roots』, Five, 『Five Powers』, Six, 『Seven Factors of Enlightenment』, Seven, 『Eightfold Path』. One, 『Four Foundations of Mindfulness』: One, mindfulness of the body, two, mindfulness of feelings, three, mindfulness of mind, four, mindfulness of dharmas. Two, 『Four Right Exertions』: One, for evil dharmas that have already arisen, diligently strive to eliminate them; two, for evil dharmas that have not yet arisen, diligently strive not to let them arise; three, for good dharmas that have not yet arisen, diligently strive to make them arise; four, for good dharmas that have already arisen, diligently strive to increase them. Three, 『Four Bases of Supernatural Power』: One, the base of desire, two, the base of effort, three, the base of mind, four, the base of contemplation. The following four, five, six, and seven can all be found in the 『Amitabha Sutra Textual Research』. The 『Three Doors of Liberation』 can be found in the 『Cultivation of Dhyana Chapter on Clarifying the Principle Textual Research』. Western Vow Text (Composed by Zen Master Lianchi) I bow to the Western Land of Bliss, The great guide who receives all beings, I now make a vow to be reborn there.
惟愿慈悲哀攝受
弟子(某甲眾等)普為四恩三有。法界眾生。求于諸佛。一乘無上菩提道故。專心持念阿彌陀佛。萬德洪名。期生凈土。又以業重福輕。障深慧淺。染心易熾。凈德難成。今于佛前。翹勤五體。披瀝一心。投誠懺悔。我及眾生。曠劫至今。迷本凈心。縱貪嗔癡。染穢三業。無量無邊所作罪垢。無量無邊所結冤業。愿悉消滅。從於今日。立深誓願。遠離惡法。誓不更造。勤修聖道。誓不退隋。誓成正覺。誓度眾生。阿彌陀佛以慈悲願力。當證知我。當哀愍我。當加被我。愿禪觀之中。夢𥧌之際。得見阿彌陀佛金色之身。得歷阿彌陀佛寶嚴之土。得蒙阿彌陀佛。甘露灌頂。光明照身。手摩我頭。衣覆我體。使我宿障自除。善根增長。疾空煩惱。頓破無明。圓覺妙心。廓然開悟。寂光真境。常得現前。至於臨欲命終。預知時至。身無一切病苦厄難。心無一切貪戀迷惑。諸根悅豫。正念分明。舍報安詳。如入禪定。阿彌陀佛。與觀音勢至諸聖賢眾。放光接引。垂手提攜。樓閣幢幡。異香天樂。西方聖境。昭示目前。令諸眾生。見者聞者。歡喜感嘆。發菩提心。我于爾時。乘金剛臺。隨從佛后。如彈指頃。生極樂國。七寶池內。勝蓮華中。華開見佛。見諸菩薩。聞妙法音。獲無生忍。于須臾間承事諸佛。
【現代漢語翻譯】 現代漢語譯本： 惟愿您以慈悲之心哀憐並攝受我們。 弟子（某甲等）爲了普度四重恩人、三界眾生以及法界一切眾生，爲了求證諸佛所證的一乘無上菩提道，專心持念阿彌陀佛的萬德洪名，期望往生凈土。又因為我們業障深重、福報輕微，障礙深厚、智慧淺薄，染污之心容易熾盛，清凈功德難以成就，現在於佛前，虔誠地五體投地，敞開心扉，至誠懺悔。我及一切眾生，從曠劫以來直到今天，迷惑于本有的清凈心，放縱貪婪、嗔恨、愚癡，染污了身、口、意三業，造作了無量無邊的罪惡，結下了無量無邊的冤業，愿這些罪業都能夠完全消除。從今天開始，立下深重的誓願，遠離一切惡法，發誓不再造作；勤奮修習聖道，發誓永不退轉；發誓成就正覺，發誓普度眾生。阿彌陀佛以慈悲的願力，請您證知我，請您憐憫我，請您加持我。愿我在禪觀之中、夢寐之際，得見阿彌陀佛金色的身軀，得經歷阿彌陀佛寶物莊嚴的國土，得蒙阿彌陀佛的甘露灌頂，光明照耀我的身體，用手摩我的頭頂，用衣覆蓋我的身體，使我過去的業障自然消除，善根增長，迅速空掉煩惱，頓時破除無明，圓滿覺悟的妙心，廓然開悟，寂光真境，常常顯現在眼前。直到臨命終時，預先知道時辰將至，身體沒有一切病苦厄難，心中沒有一切貪戀迷惑，諸根喜悅，正念分明，安詳地捨棄報身，如同進入禪定。阿彌陀佛與觀音（Avalokiteśvara）勢至（Mahāsthāmaprāpta）等諸聖賢眾，放出光明接引我們，垂下手來提攜我們，樓閣幢幡，奇異香氣，美妙天樂，西方極樂世界的聖境，昭示在眼前。令一切眾生，見到的人、聽到的人，都歡喜感嘆，發起菩提心。我于那時，乘坐金剛臺，跟隨在佛后，如同彈指之間，往生極樂世界，在七寶池內，殊勝的蓮花中，蓮花開放時見到佛，見到諸位菩薩，聽聞微妙的法音，獲得無生法忍，在極短的時間內承事諸佛。
【English Translation】 English version: I sincerely hope that you will compassionately accept and embrace us. Disciple(s) (name(s) etc.) universally for the sake of the four kindnesses, the three realms of existence, and all sentient beings in the Dharma realm, seeking the unsurpassed Bodhi path of the One Vehicle of all Buddhas, wholeheartedly uphold and recite the myriad virtues of Amitābha Buddha's great name, aspiring to be reborn in the Pure Land. Furthermore, due to the heaviness of our karmic burdens and the lightness of our blessings, the depth of our obstacles and the shallowness of our wisdom, our defiled minds easily ignite, and pure virtues are difficult to achieve. Now, before the Buddha, we prostrate with utmost sincerity, opening our hearts and sincerely repenting. I and all sentient beings, from beginningless kalpas until today, have been deluded by our inherently pure minds, indulging in greed, hatred, and ignorance, defiling our three karmas of body, speech, and mind, creating immeasurable and boundless sins, and forming immeasurable and boundless karmic debts. May all these sins be completely eradicated. From this day forward, we make profound vows to stay away from all evil dharmas, vowing never to create them again; diligently cultivate the holy path, vowing never to regress; vowing to attain perfect enlightenment, vowing to liberate all sentient beings. Amitābha Buddha (阿彌陀佛), with your compassionate vows, please bear witness to me, please have mercy on me, please bless me. May I, in meditation and in dreams, see the golden body of Amitābha Buddha, experience the land adorned with treasures of Amitābha Buddha, receive the nectar empowerment of Amitābha Buddha, with light illuminating my body, your hand touching my head, and your robe covering my body, so that my past karmic obstacles may naturally be removed, my good roots may grow, I may quickly empty my afflictions, instantly break through ignorance, and the wonderful mind of perfect enlightenment may be fully awakened, and the true realm of tranquil light may always appear before me. Until the moment of approaching death, may I know in advance the time of my passing, may my body be free from all sickness, suffering, and calamities, may my mind be free from all attachment and delusion, may my senses be joyful, may my right mindfulness be clear, and may I peacefully relinquish my life, as if entering into samadhi. May Amitābha Buddha, together with Avalokiteśvara (觀音), Mahāsthāmaprāpta (勢至), and all the noble sages, emit light to receive us, extend their hands to lift us, with pavilions, banners, exotic fragrances, and celestial music, the sacred realm of the Western Pure Land revealed before our eyes. May all sentient beings, those who see and those who hear, rejoice and exclaim, and generate the Bodhi mind. At that time, I will ride the Vajra platform, following behind the Buddha, and in the snap of a finger, be reborn in the Land of Ultimate Bliss, in the seven-jeweled pond, in the supreme lotus flower, and upon the opening of the flower, see the Buddha, see all the Bodhisattvas, hear the wonderful Dharma sound, and attain the tolerance of non-birth, and in an instant serve all the Buddhas.
親蒙授記得授記已。三身四智。五眼六通。無量百千陀羅尼門。一切功德。皆悉成就。然後不違安養。回入娑婆。分身無數。遍十方剎。以不可思議自在神力種種方便。度脫眾生。咸令離染。還得凈心。同生西方。入不退地。如是大愿。世界無盡。眾生無盡。業及煩惱。一切無盡。我願無盡。愿今禮佛發願。修持功德。回施有情。四恩總報。三有齊資。法界眾生。同圓種智。
考證
四恩
父母。師長。國王。施主。
三有
欲有。色有。無色有。即三界之因果不忘。故名為有也。
五體
二肘。二膝。及額也。
懺悔
壇經曰。懺悔者。懺其前非。從前所有惡業。愚迷憍誑嫉妒等罪。悉皆盡懺。永不復起。是名為懺。悔者。悔其後過。從今已后。所有惡業。愚迷憍誑嫉妒等罪。今已覺悟。悉皆永斷。更不復作。是名為悔。故稱懺悔。凡夫愚迷。只知懺其前𠎝。不知悔其後過。以不悔故。前𠎝不滅。後過又生。何名懺悔○發隱曰。冥祥記云。沙門慧達。于地府見觀世音菩薩。言沙門白衣。見身為過。及宿世罪。種種惡業。能于眾中儘自發露。勤誠懺悔罪即消滅。觀此。則知懺悔功德。不可勝量。菩薩于幽顯中。皆教人悔罪也○宗鏡錄曰。若欲懺悔者。端坐念
【現代漢語翻譯】 現代漢語譯本：
親蒙佛陀授予成佛的預記，成就三身（Dharmakaya, Sambhogakaya, Nirmanakaya，法身、報身、應身）四智（Adarsha-jnana, Samata-jnana, Pratyavekshana-jnana, Krityanushthana-jnana，大圓鏡智、平等性智、妙觀察智、成所作智），五眼（肉眼、天眼、慧眼、法眼、佛眼）六通（天眼通、天耳通、他心通、宿命通、神足通、漏盡通），以及無量百千的陀羅尼門（dharani-mukha，總持之門），一切功德都完全成就。然後不違背在安養（Sukhavati，極樂凈土）的誓願， वापस 進入娑婆（Saha，現實世界），分化出無數化身，遍佈十方世界，以不可思議的自在神通和種種方便法門，度脫眾生，使他們都能夠脫離污染，獲得清凈心，一同往生西方極樂世界，進入不退轉的境界。像這樣的大愿，世界沒有窮盡，眾生沒有窮盡，業和煩惱一切都沒有窮盡，我的願力也沒有窮盡。愿我現在禮佛發願，修持功德，迴向施與一切有情眾生，總報答父母、師長、國王、施主四種恩情，使欲界、色界、無色界三有（kama-bhava, rupa-bhava, arupa-bhava）的眾生都得到資助，愿法界一切眾生，共同圓滿成就一切種智（sarva-jnana，佛智）。 考證： 四恩：父母、師長、國王、施主。 三有：欲有、色有、無色有，即三界（Trailokya，欲界、色界、無色界）的因果不忘，所以名為有。 五體：二肘、二膝，以及額頭。 懺悔：《壇經》說：『懺悔』，『懺』是懺其前非，從前所有惡業、愚迷、憍誑、嫉妒等罪，全部都懺悔乾淨，永遠不再犯，這叫做『懺』。『悔』是悔其後過，從今以後，所有惡業、愚迷、憍誑、嫉妒等罪，現在已經覺悟，全部都永遠斷除，不再去做，這叫做『悔』。所以稱為『懺悔』。凡夫愚昧，只知道懺悔以前的過錯，不知道悔改以後的過錯。因為不悔改，以前的過錯不能消滅，以後的過錯又產生，怎麼能叫做懺悔呢？《發隱》說：《冥祥記》記載，沙門慧達在地府見到觀世音菩薩（Avalokiteshvara），觀世音菩薩說，沙門和在家信徒，如果發現自己身口意有罪過，以及宿世的罪業、種種惡業，能夠在眾人面前完全發露，勤懇真誠地懺悔，罪業就會消滅。由此可知，懺悔的功德不可勝量。菩薩在幽冥和顯現的世界中，都教人懺悔罪業。《宗鏡錄》說：如果想要懺悔，端身正坐，唸誦……
【English Translation】 English version:
Having personally received the prediction of Buddhahood, I will accomplish the three bodies (Dharmakaya, Sambhogakaya, Nirmanakaya), the four wisdoms (Adarsha-jnana, Samata-jnana, Pratyavekshana-jnana, Krityanushthana-jnana), the five eyes (physical eye, heavenly eye, wisdom eye, Dharma eye, Buddha eye), the six supernormal powers (divine eye, divine ear, knowing others' minds, knowing past lives, divine feet, extinction of outflows), and countless hundreds of thousands of dharani-mukhas (gates of dharani), all merits will be completely accomplished. Then, without violating the vows made in Sukhavati (the Pure Land of Bliss), I will return to the Saha world (this world), manifesting countless emanations, pervading the ten directions, using inconceivable, unhindered, and miraculous powers and various skillful means to liberate sentient beings, enabling them all to be free from defilement, attain pure minds, and be reborn together in the Western Pure Land, entering the stage of non-retrogression. Such great vows are endless, as the worlds are endless, sentient beings are endless, karma and afflictions are all endless, and my vows are also endless. May I now pay homage to the Buddha, make vows, cultivate merits, and dedicate them to all sentient beings, to repay the four kinds of kindness (parents, teachers, the king, and benefactors) in full, and to benefit all beings in the three realms (kama-bhava, rupa-bhava, arupa-bhava). May all beings in the Dharma realm together perfect the all-knowing wisdom (sarva-jnana). Textual Research: The Four Kindnesses: Parents, teachers, the king, and benefactors. The Three Realms: The realm of desire (kama-bhava), the realm of form (rupa-bhava), and the formless realm (arupa-bhava), which means not forgetting the cause and effect of the three realms (Trailokya), hence the name 'existence'. The Five Limbs: Two elbows, two knees, and the forehead. Repentance: The Platform Sutra says: 'Repentance', 'Repent' is to repent of past wrongdoings, all past evil karma, ignorance, arrogance, deceit, jealousy, and other sins, all completely repented, never to be committed again, this is called 'Repent'. 'Regret' is to regret future transgressions, from now on, all evil karma, ignorance, arrogance, deceit, jealousy, and other sins, now already awakened, all completely cut off, never to be done again, this is called 'Regret'. Therefore, it is called 'Repentance'. Ordinary people are ignorant and only know how to repent of past mistakes, not knowing how to regret future transgressions. Because of not regretting, past mistakes cannot be eliminated, and future transgressions arise again, how can it be called repentance? 'Fa Yin' says: 'Ming Xiang Ji' records that the monk Hui Da saw Avalokiteshvara Bodhisattva in the underworld. Avalokiteshvara Bodhisattva said that monks and laypeople, if they find that their body, speech, and mind have transgressions, as well as past lives' sins and various evil karmas, can fully reveal them in front of the public, and sincerely repent, then the sins will be eliminated. From this, it can be known that the merits of repentance are immeasurable. The Bodhisattva teaches people to repent of sins in both the hidden and manifest worlds. 'Zong Jing Lu' says: If you want to repent, sit upright and recite...
實相。則直了無生之心。當處解脫。此大懺悔也。故云斷惑懺罪。比余漸教。如㲲花千斤。不如真金一兩○四教儀論懺悔有二。一事懺。二理懺。今壇經發隱所論。事懺也。宗鏡所言。理懺也。未悟其理者。事為急矣。
手摩衣覆
法華經云。若有受持讀誦法華經者。當知是人。為釋迦牟尼手摩其頭。衣之所覆○往生集云。晉劉遺民于定中。見阿彌陀佛手摩其頭。引袈裟覆之。
三身
法數曰。法身如月之體。報身如月之光。應身如月之影○如來三身者。毗盧遮那。此云遍一切處。法身也。盧舍那。此云凈滿。報身也。釋迦牟尼。此云能仁寂默。化身也○黃檗曰。佛有三身。法身說自性虛通法。報身說一切清凈法。化身說六度萬行法。法身說法。不可以言語音聲形相文字而求。無所說。無所證。自性虛通而已。故曰無法可說。是名說法。報身化身。皆隨機感現。所說法。亦隨事應為攝化。皆非真法。故曰。報化非真佛也。
四智
證道歌云。三身四智體中圓。注云。四智者。大圓鏡智。平等性智。妙觀察智。成所作智也。束四智為三身者。以成所作智妙觀察智為化身。平等性智為報身。圓鏡智為法身也。
五眼
金剛經有肉眼。天眼。慧眼。法眼。佛眼○肉眼者。
【現代漢語翻譯】 現代漢語譯本 實相，就是直接了悟無生之心的當下，便能得到解脫，這就是最大的懺悔。所以說，斷除迷惑就是懺悔罪業，相比于其他的漸教法門，就好比一千斤的粗毛織物，不如一兩真金。四教儀中討論懺悔有兩種：一是事懺，二是理懺。現在《壇經發隱》所討論的是事懺；《宗鏡錄》所說的是理懺。對於尚未領悟真理的人來說，事懺是當務之急。
手摩衣覆
《法華經》中說：『如果有人受持、讀誦《法華經》，應當知道這個人，是釋迦牟尼（Śākyamuni，能仁寂默）用手摩他的頭，用衣服覆蓋他。』《往生集》中記載：晉朝的劉遺民在禪定中，見到阿彌陀佛（Amitābha，無量光）用手摩他的頭，並用袈裟覆蓋他。
三身
《法數》中說：法身（Dharmakāya）如同月亮的本體，報身（Saṃbhogakāya）如同月亮的光芒，應身（Nirmāṇakāya）如同月亮的影子。如來的三身是：毗盧遮那（Vairocana，遍一切處），這是法身；盧舍那（Locana，凈滿），這是報身；釋迦牟尼（Śākyamuni，能仁寂默），這是化身。黃檗禪師說：佛有三身，法身闡述自性虛通之法，報身闡述一切清凈之法，化身闡述六度萬行之法。法身說法，不能用言語音聲形相文字來尋求，無所說，無所證，自性虛通而已。所以說『無法可說，是名說法』。報身和化身，都隨著機緣感應而顯現，所說的法，也隨著事情的需要而攝受教化，都不是真正的法。所以說：『報身化身非真佛』。
四智
《證道歌》中說：『三身四智體中圓。』註釋說：『四智是：大圓鏡智（Ādarśa-jñāna），平等性智（Samatā-jñāna），妙觀察智（Pratyavekṣaṇa-jñāna），成所作智（Kṛtyānuṣṭhāna-jñāna）。』用四智來對應三身，就是用成所作智和妙觀察智作為化身，平等性智作為報身，圓鏡智作為法身。
五眼
《金剛經》中有肉眼、天眼、慧眼、法眼、佛眼。肉眼是……
【English Translation】 English version 『Real mark』 means directly realizing the mind of no-birth, and attaining liberation right at that moment. This is the greatest repentance. Therefore, it is said that cutting off delusion is repenting for sins, which, compared to other gradual teachings, is like a thousand pounds of coarse wool fabric being inferior to one tael of pure gold. The Four Teachings discuss two types of repentance: repentance through deeds and repentance through principle. What the 『Elucidation of the Platform Sutra』 discusses now is repentance through deeds; what the 『Record of the Mirror of the Sect』 speaks of is repentance through principle. For those who have not yet realized the principle, repentance through deeds is the urgent matter.
Hand Patting and Robe Covering
The 『Lotus Sutra』 says: 『If there are those who receive, uphold, read, and recite the Lotus Sutra, you should know that these people are those whose heads are patted by the hand of Śākyamuni (the Able Sage, the Silent One), and covered by his robe.』 The 『Collection on Rebirth』 records: During the Jin Dynasty, Liu Yimin saw in meditation Amitābha (Immeasurable Light) patting his head with his hand and covering him with his kāṣāya (袈裟, monastic robe).
Three Bodies
The 『Dharma Number』 says: The Dharmakāya (法身, Dharma body) is like the substance of the moon, the Saṃbhogakāya (報身, Reward body) is like the light of the moon, and the Nirmāṇakāya (應身, Manifestation body) is like the shadow of the moon. The three bodies of the Tathāgata (如來, Thus Come One) are: Vairocana (毗盧遮那, Pervading Everywhere), which is the Dharmakāya; Locana (盧舍那, Pure and Full), which is the Saṃbhogakāya; and Śākyamuni (釋迦牟尼, the Able Sage, the Silent One), which is the Nirmāṇakāya. Huangbo said: The Buddha has three bodies. The Dharmakāya speaks of the Dharma of self-nature's emptiness and pervasion; the Saṃbhogakāya speaks of all pure Dharmas; and the Nirmāṇakāya speaks of the Dharma of the Six Perfections and myriad practices. The Dharmakāya's teaching cannot be sought through words, sounds, forms, appearances, or written characters. There is nothing to say, nothing to prove; it is simply the self-nature's emptiness and pervasion. Therefore, it is said, 『There is no Dharma to be spoken; this is called speaking Dharma.』 The Saṃbhogakāya and Nirmāṇakāya both appear in response to conditions. The Dharma they speak also adapts to circumstances for the sake of embracing and transforming. None of them are the true Dharma. Therefore, it is said, 『The Reward Body and Manifestation Body are not the true Buddha.』
Four Wisdoms
The 『Song of Enlightenment』 says: 『The Three Bodies and Four Wisdoms are complete within the substance.』 The commentary says: 『The Four Wisdoms are: the Great Perfect Mirror Wisdom (Ādarśa-jñāna), the Wisdom of Equality (Samatā-jñāna), the Wisdom of Wonderful Observation (Pratyavekṣaṇa-jñāna), and the Wisdom of Accomplishing Actions (Kṛtyānuṣṭhāna-jñāna).』 To correlate the Four Wisdoms with the Three Bodies, the Wisdom of Accomplishing Actions and the Wisdom of Wonderful Observation are taken as the Nirmāṇakāya, the Wisdom of Equality as the Saṃbhogakāya, and the Perfect Mirror Wisdom as the Dharmakāya.
Five Eyes
The 『Diamond Sutra』 has the physical eye, the heavenly eye, the wisdom eye, the Dharma eye, and the Buddha eye. The physical eye is...
照見胎卵濕化色身起滅因緣也。天眼者。照見諸天宮殿。雲雨明暗。五星二曜旋復因緣也。慧眼者。照見眾生慧性深淺。上品下生。輪迴托蔭因緣也。法眼者。照見法身遍充三界。無形無相。盡虛空遍法界因緣也。佛眼者。照見佛光普照。無障無礙。圓滿十方。尋光見體。知有涅槃國土也。若上根上智之人。能識此五者因緣。即名大乘菩薩。
六通
天眼。天耳。他心。宿命。漏盡。身得如意。詳見一卷往生勝果篇○正訛集曰。道與通自別。眼徹視。耳徹聽者。通也。入色界。眼不受色惑。入聲界。耳不受聲惑者。道也。如以通而已矣。則神亦有通。鬼亦有通。妖亦有通。與道何涉。認通為道。遂至墮魔羅境。生外道種。可勿慎諸。
回入娑婆
賾禪師曰。若位居不退。果證無生。在欲。無慾居塵。出塵方能興無緣慈。運同體悲。回入塵勞。和光五濁。其有淺聞單慧。或與少善相應。便謂永出四流。高超十地。詆訶凈土。耽戀娑婆。掩目空歸。宛然流浪。並肩牛馬。接武泥犁。不知自是何人。擬此大權菩薩。由此觀之。則回入娑婆。未可易言也。
法界
出三界者。不受輪迴生死。四種聖人。諸佛菩薩緣覺聲聞是也。四聖得意生身。於三界內外。無住無不住。總而言之。有十法
【現代漢語翻譯】 現代漢語譯本：照見胎生、卵生、濕生、化生四種生命形式的色身（rūpaskandha，物質之身）生起和滅亡的因緣。天眼（divyacakṣus）能夠照見諸天宮殿，雲雨明暗，以及金、木、水、火、土五星和日月二曜執行的因緣。慧眼（prajñacakṣus）能夠照見眾生智慧本性的深淺，上品往生和下品往生，以及輪迴轉世託生的因緣。法眼（dharmacakṣus）能夠照見法身（dharmakāya）遍佈充滿三界，無形無相，窮盡虛空遍及法界的因緣。佛眼（buddhacakṣus）能夠照見佛光普遍照耀，沒有障礙沒有阻礙，圓滿十方，尋著光明就能見到本體，知道有涅槃（nirvāṇa）國土。如果上根器上智慧的人，能夠認識這五種眼的因緣，就叫做大乘菩薩。 六通（ṣaṭ abhijñā）： 天眼（divyacakṣus），天耳（divya-śrotra），他心通（citta-paryāya），宿命通（pūrva-nivāsānusmṛti），漏盡通（āsravakṣaya），身如意通（ṛddhi-vidhi）。詳細內容見第一卷《往生勝果篇》。○《正訛集》中說：『道』和『通』本來就不同。眼能徹視，耳能徹聽，這是『通』。進入色界，眼不受色惑；進入聲界，耳不受聲惑，這是『道』。如果僅僅是『通』，那麼神也有通，鬼也有通，妖也有通，這和『道』有什麼關係呢？如果把『通』當作『道』，就會墮入魔羅（māra）的境界，產生外道（tīrthika）的種子。不可不謹慎啊！ 回入娑婆（sahā）： 賾禪師說：『如果證得不退轉的果位，證得無生法忍，身處慾望之中卻沒有慾望，居住在塵世卻超越塵世，才能興起無緣大慈，運用同體大悲，回入塵勞之中，與五濁惡世同流合污。有些人淺薄寡聞，只有一點點智慧，或者與少許善行相應，就認為自己永遠脫離了四種生死之流，高超於十地菩薩之上，詆譭凈土法門，貪戀娑婆世界，掩著眼睛空手而歸，仍然在六道中流浪，與牛馬並肩，步入泥犁地獄。不知道自己是什麼人，竟然敢比擬那些具有大權力的菩薩。』由此看來，回入娑婆世界，不是可以輕易說出口的。 法界（dharma-dhātu）： 超出三界（trayo dhātavaḥ）的，就不再受輪迴生死。四種聖人，即諸佛（buddha），菩薩（bodhisattva），緣覺（pratyekabuddha），聲聞（śrāvaka）。四聖證得意生身（manōmaya-kāya），在三界內外，無所住又無所不住。總而言之，有十法界。
【English Translation】 English version: [The heavenly eye] illuminates the causes and conditions of the arising and ceasing of the rūpaskandha (material body) in the four forms of birth: womb-born, egg-born, moisture-born, and transformation-born. The divyacakṣus (heavenly eye) illuminates the palaces of the heavens, clouds and rain, brightness and darkness, and the causes and conditions of the revolving of the five planets (metal, wood, water, fire, and earth) and the two luminaries (sun and moon). The prajñacakṣus (wisdom eye) illuminates the depth and shallowness of the wisdom nature of sentient beings, the superior and inferior rebirths, and the causes and conditions of reincarnation. The dharmacakṣus (dharma eye) illuminates the dharmakāya (dharma body) pervading and filling the three realms, formless and without characteristics, exhausting space and pervading the dharma realm. The buddhacakṣus (Buddha eye) illuminates the universal shining of the Buddha's light, without obstruction or hindrance, perfectly illuminating the ten directions, and by following the light, one can see the essence and know that there is a nirvāṇa (nirvana) land. If a person of superior root and superior wisdom can recognize the causes and conditions of these five eyes, they are called a Mahāyāna Bodhisattva. The Six Supernormal Powers (ṣaṭ abhijñā): Divyacakṣus (heavenly eye), divya-śrotra (heavenly ear), citta-paryāya (knowing the minds of others), pūrva-nivāsānusmṛti (remembering past lives), āsravakṣaya (extinction of outflows), ṛddhi-vidhi (supernatural powers of the body). For details, see the first volume, 'Chapter on the Superior Fruits of Rebirth'. ○ The 'Zheng E Ji' says: 'The 'Dao' and 'Tong' are inherently different. The eye that can see through and the ear that can hear through are 'Tong'. Entering the realm of form, the eye is not deluded by form; entering the realm of sound, the ear is not deluded by sound, this is 'Dao'. If it is merely 'Tong', then gods also have Tong, ghosts also have Tong, demons also have Tong, what does this have to do with 'Dao'? Mistaking 'Tong' for 'Dao' will lead to falling into the realm of Māra (Mara), producing the seeds of tīrthika (non-Buddhist). One must be cautious!' Returning to the Sahā (sahā) World: Zen Master Ze said: 'If one attains the position of non-retrogression and realizes the non-arising of phenomena, being in desire without desire, dwelling in the dust yet transcending the dust, one can then arouse unconditioned great compassion and exercise the great compassion of oneness, returning to the dust and labor, mingling with the defilements of the five turbidities. Some people, with shallow knowledge and little wisdom, or corresponding to a little good karma, think that they have forever escaped the four streams of birth and death, surpassing the ten stages of Bodhisattvas, criticizing the Pure Land Dharma, and indulging in the Sahā world, closing their eyes and returning empty-handed, still wandering in the six realms, shoulder to shoulder with cattle and horses, stepping into the Nīraka hell. They do not know who they are, yet they dare to compare themselves to those Bodhisattvas with great power.' From this perspective, returning to the Sahā world is not something to be said lightly. The Dharma-dhātu (dharma-dhātu): Those who transcend the trayo dhātavaḥ (three realms) are no longer subject to the cycle of birth and death. The four types of noble ones are the Buddhas (buddha), Bodhisattvas (bodhisattva), Pratyekabuddhas (pratyekabuddha), and Śrāvakas (śrāvaka). The four noble ones attain the manōmaya-kāya (mind-made body), dwelling neither inside nor outside the three realms, dwelling nowhere and yet dwelling everywhere. In short, there are ten dharma realms.
界。在人用心不同。各循行業。諸趣攝之。
十法界之圖
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諸佛(修六度萬行三心圓發得證法身)
菩薩(修次第觀行六度行得成大乘菩薩)
緣覺(修體法空觀十二因緣行道成緣覺)
聲聞(修祈法空觀依四諦行道成阿羅漢)
諸天(修上品十善兼修禪定故得生天道)
人倫(修中品十善五戒五常故得為人倫)
修羅(修下品十善五常欲勝他故為修羅)
餓鬼(作下等十惡正作能悔故為餓鬼道)
畜生(作中等十惡作已能悔故為之畜生)
地獄(作上等十惡作已不能悔故墮地獄)
天如祖師十法界圖解○天如祖師升座云。若人慾了知三世一切佛。應觀法界性。一切惟心造。世出世間。聖凡境界。只此一偈。包括無餘。所言法界者。有四聖六凡。合成為十界。是十法界。本無自體。本無自性。亦無自種亦無自根。皆惟一心之所造也。所言心者。如大虛空。本來清凈。不知何故而言法界惟心造哉。原夫此心。雖曰不變。而亦隨緣。以其隨緣。故曰能造。隨緣者。或因一念瞥生。或因外境相觸。故曰因緣。才有因緣。便成法界譬如水體本凈。遭遇風觸。則波浪隨生。故曰水
【現代漢語翻譯】 現代漢語譯本 界。在於人的用心不同，各自遵循自己的行業，被諸趣所攝持。
十法界之圖
諸佛(通過修行六度萬行，三心圓滿發起，從而證得法身)
菩薩(通過修行次第觀行和六度行，從而成就大乘菩薩)
緣覺(通過修行體法空觀和十二因緣行道，從而成就緣覺)
聲聞(通過修行祈法空觀，依據四諦行道，從而成就阿羅漢)
諸天(通過修行上品十善，兼修禪定，因此得以生於天道)
人倫(通過修行中品十善、五戒五常，因此得以成為人)
修羅(通過修行下品十善和五常，但因為想要勝過他人而成為修羅)
餓鬼(因為造作下等十惡，但事後能夠懺悔，所以成為餓鬼道的眾生)
畜生(因為造作中等十惡，事後能夠懺悔，所以成為畜生)
地獄(因為造作上等十惡，事後不能懺悔，所以墮入地獄)
天如祖師十法界圖解 ○ 天如祖師升座說：『如果有人想要了解過去、現在、未來一切諸佛，應當觀察法界的本性，一切都是由心所造。』世間和出世間，聖人和凡夫的境界，只這一偈就包括無餘。所說的法界，有四聖六凡，合成為十界，這就是十法界。十法界本來沒有自體，本來沒有自性，也沒有自己的種子，也沒有自己的根源，都是唯一由一心所造。所說的心，就像廣大的虛空，本來清凈，不知道為什麼說『法界由心所造』呢？原本這個心，雖然說不變，但也隨順因緣。因為它隨順因緣，所以說能夠造作。隨順因緣，或者因為一念的突然產生，或者因為外在環境的相互接觸，所以說是因緣。只要有了因緣，就形成了法界。譬如水的本體本來是清凈的，遭遇風的吹動，那麼波浪就隨之產生，所以說水...
【English Translation】 English version The realms are differentiated by the mind's intention. Each follows its own karma, and all are encompassed by the various destinies.
Diagram of the Ten Dharma Realms
Buddhas (Attain the Dharmakaya by cultivating the Six Paramitas (Six Perfections), myriad practices, and fully awakening the Three Minds)
Bodhisattvas (Become Mahayana Bodhisattvas by cultivating sequential contemplation and the Six Paramitas)
Pratyekabuddhas (Attain Pratyekabuddhahood by cultivating contemplation on the emptiness of phenomena and practicing the Twelve Links of Dependent Origination)
Sravakas (Attain Arhatship by cultivating contemplation on the emptiness of phenomena and practicing according to the Four Noble Truths)
Devas (Gods) (Are born into the heavenly realms by cultivating the highest level of the Ten Virtuous Acts and practicing Dhyana (meditation))
Humans (Become humans by cultivating the middle level of the Ten Virtuous Acts, the Five Precepts, and the Five Constant Virtues)
Asuras (Demigods) (Become Asuras by cultivating the lowest level of the Ten Virtuous Acts and the Five Constant Virtues, desiring to surpass others)
Pretas (Hungry Ghosts) (Become beings in the realm of Hungry Ghosts by committing the lowest level of the Ten Non-Virtuous Acts but being able to repent afterward)
Animals (Become animals by committing the middle level of the Ten Non-Virtuous Acts but being able to repent afterward)
Hell Beings (Fall into hell by committing the highest level of the Ten Non-Virtuous Acts and being unable to repent afterward)
Tianru (天如) (Master Tianru) 's Explanation of the Diagram of the Ten Dharma Realms ○ Master Tianru ascended the seat and said: 'If one wishes to understand all the Buddhas of the three times, one should observe the nature of the Dharma Realm; everything is created by the mind alone.' The realms of the mundane and the supramundane, the states of sages and ordinary beings, are all encompassed within this single verse. The so-called Dharma Realm consists of the Four Noble Realms and the Six Ordinary Realms, combined to form the Ten Realms. These Ten Dharma Realms originally have no self-nature, no inherent existence, no seed of their own, and no root of their own; all are created solely by the mind. The so-called mind is like vast space, originally pure. Why do we say that the Dharma Realm is created by the mind alone? Originally, this mind, although said to be unchanging, also accords with conditions. Because it accords with conditions, it is said to be capable of creation. 'Accords with conditions' means either arising from a sudden thought or from the mutual contact of external environments; therefore, it is called 'conditions'. As soon as there are conditions, the Dharma Realm is formed. For example, the essence of water is originally pure, but when it encounters the touch of wind, waves arise accordingly. Therefore, it is said that water...
能造波。波因水而有也。心能造法界法界因心而有也。然則一乘任運。萬德莊嚴者。諸佛之法界也。圓修六度。總攝萬行者。菩薩之法界也。見局因緣。證偏空理者。緣覺之法界也。功成四諦。歸小涅槃者。聲聞之法界也。廣修戒善作有漏因者。天道之法界也。愛染不息。雜諸善緣者。人道之法界也。鈍執勝心。常懷嗔斗者。修羅之法界也。愛見為根。慳貪為業者。餓鬼之法界也。欲貪不息。癡想橫生者。畜生之法界也。造十習因。受六交報者。地獄之法界也。若廣而論之。有種種之法界。皆由此心隨緣變造。若能一心不生。了悟了證。則種種法界。隨其所了而空也。是故十習既斷。六交不生。地獄之心了也。欲貪既斷。癡想不生。畜生之心了也。愛見既斷。慳貪不生。餓鬼之心了也。勝心既斷。嗔斗不生。修羅之心了也。愛染既斷。正念現前人道之心了也。舍有漏因。修無漏業。天道之心了也。不執四諦。不守真空。聲聞之心了也。不局因緣。迴心入大。緣覺之心了也。六度功成。頓超地位。菩薩之心了也。圓滿菩提。歸無所得。諸佛之心了也今我了心於六凡法界之中。必已了悟無疑矣。且道四望法界之中。所了之心。落在甚麼界。喝一喝。下座○纂靈記云。一人死至地獄門。遇地藏菩薩授以一偈。若人慾了知三句
【現代漢語翻譯】 現代漢語譯本： 就像水能產生波浪一樣，波浪是由於水而產生的。同樣，心能創造法界（Dharmadhatu，宇宙萬有），法界是由於心而存在的。如此說來，一乘（Ekāyana，唯一解脫之道）自然執行，萬德莊嚴，這是諸佛的法界。 圓滿修習六度（Pāramitā，佈施、持戒、忍辱、精進、禪定、智慧），總攝一切修行，這是菩薩的法界。 見解侷限於因緣（Hetu-pratyaya，事物生起的原因和條件），證悟片面的空理，這是緣覺（Pratyekabuddha，獨覺）的法界。 成就四諦（catvāri āryasatyāni，苦、集、滅、道），歸於小乘涅槃，這是聲聞（Śrāvaka，聽聞佛法而證悟者）的法界。 廣泛修習戒律和善行，造作有漏之因，這是天道的法界。 愛慾染著不停止，夾雜各種善緣，這是人道的法界。 遲鈍而又好勝，常常懷有嗔恨和爭鬥之心，這是修羅（Asura，非天）的法界。 以愛和見為根本，以慳吝和貪婪為業，這是餓鬼的法界。 慾望和貪念不停止，愚癡的妄想橫生，這是畜生的法界。 造作十種習氣之因，承受六種交報之果，這是地獄的法界。 如果廣泛地來說，有種種的法界，都是由此心隨著因緣而變化創造的。如果能夠一心不生，完全了悟和證得，那麼種種法界，隨著所了悟的而空寂。 因此，十種習氣既然斷除，六種交報就不會產生，地獄之心就了悟了。慾望和貪念既然斷除，愚癡的妄想就不會產生，畜生之心就了悟了。愛和見既然斷除，慳吝和貪婪就不會產生，餓鬼之心就了悟了。好勝之心既然斷除，嗔恨和爭鬥就不會產生，修羅之心就了悟了。愛慾染著既然斷除，正念就會現前，人道之心就了悟了。捨棄有漏之因，修習無漏之業，天道之心就了悟了。不執著於四諦，不守護真空，聲聞之心就了悟了。不侷限於因緣，迴心轉入大乘，緣覺之心就了悟了。六度功德成就，立刻超越各個階位，菩薩之心就了悟了。圓滿菩提（Bodhi，覺悟），歸於無所得，諸佛之心就了悟了。現在我了悟自己的心在六凡法界之中，必定已經了悟無疑了。且說在四望法界之中，所了悟的心，落在什麼界？喝！下座。 《纂靈記》記載：一人死後到達地獄門，遇到地藏菩薩（Kṣitigarbha）授予一偈（Gāthā，偈頌）。『若人慾了知』三句
【English Translation】 English version: Just as waves can be created, and waves exist because of water, so too, the mind can create the Dharmadhatu (the realm of all phenomena), and the Dharmadhatu exists because of the mind. Therefore, the Ekāyana (the one vehicle to liberation) operates naturally, adorned with myriad virtues; this is the Dharmadhatu of the Buddhas. Perfectly cultivating the six Pāramitās (perfections: generosity, morality, patience, diligence, concentration, and wisdom), comprehensively encompassing all practices; this is the Dharmadhatu of the Bodhisattvas. Views limited to Hetu-pratyaya (causes and conditions), realizing a partial understanding of emptiness; this is the Dharmadhatu of the Pratyekabuddhas (solitary realizers). Accomplishing the four catvāri āryasatyāni (Noble Truths: suffering, origin, cessation, path), returning to the small Nirvana; this is the Dharmadhatu of the Śrāvakas (listeners). Extensively cultivating precepts and good deeds, creating causes with outflows; this is the Dharmadhatu of the Devas (gods). Love and attachment not ceasing, mixed with various good conditions; this is the Dharmadhatu of humans. Dull and competitive, constantly harboring anger and strife; this is the Dharmadhatu of the Asuras (demi-gods). With love and views as the root, with stinginess and greed as the karma; this is the Dharmadhatu of the hungry ghosts. Desire and greed not ceasing, foolish thoughts arising wildly; this is the Dharmadhatu of animals. Creating the causes of the ten habits, receiving the results of the six interactions; this is the Dharmadhatu of hell. If speaking broadly, there are various Dharmadhatus, all of which are transformed and created by this mind according to conditions. If one can have a single thought not arising, fully realizing and attaining enlightenment, then the various Dharmadhatus, according to what is realized, become empty. Therefore, since the ten habits are severed, the six interactions do not arise, the mind of hell is understood. Since desire and greed are severed, foolish thoughts do not arise, the mind of animals is understood. Since love and views are severed, stinginess and greed do not arise, the mind of hungry ghosts is understood. Since the competitive mind is severed, anger and strife do not arise, the mind of Asuras is understood. Since love and attachment are severed, right mindfulness manifests, the mind of humans is understood. Abandoning causes with outflows, cultivating karma without outflows, the mind of Devas is understood. Not clinging to the four Noble Truths, not guarding empty space, the mind of Śrāvakas is understood. Not limited to causes and conditions, turning the mind to enter the Great Vehicle, the mind of Pratyekabuddhas is understood. The merits of the six perfections are accomplished, immediately transcending the stages, the mind of Bodhisattvas is understood. Perfecting Bodhi (enlightenment), returning to no attainment, the mind of Buddhas is understood. Now I understand my mind within the six ordinary Dharmadhatus, and I must have understood without doubt. Furthermore, within the four directions of the Dharmadhatu, what realm does the understood mind fall into? Hah! Descend from the seat. The 'Zuan Ling Ji' records: A person died and arrived at the gates of hell, where he encountered Kṣitigarbha (Earth Treasury Bodhisattva) who gave him a Gāthā (verse). 'If a person wishes to understand' the three lines.
。謂之曰。誦得此偈能破地獄苦。故知若觀此心。不惟破地獄界乃至十法界一時破。
論發願人宜發誓(梵網經有不發誓戒)
戒疏發隱曰。期其志而必到者。愿為之先導也。堅其愿而不退者。誓為之後驅也。故疏稱誓為愿中勇烈意。吾愿雖發。若無大誓。安克有終。
楞嚴經曰。若我滅度后。其有比丘。發心決定修三摩地。能于如來形像前。身然一燈。燒一指節。爇一香炷。我說是人。雖未即明無上覺路。是人於法已決定心。
蓮池禪師曰。燒身燒臂。大乘經中屢開。此得忍大士所為。非初心境界也。求生西方者若能用然臂之精䖍勇猛。以治其惡習。則所然亦多矣。古云善學柳下惠。不其然歟。
(還)謹按諸佛菩薩。皆有誓願以為究竟之地。今人生於濁世而求最上乘。不可無決定心。欲發決定心。不可無誓願。予故不效諸經(然臂)之事。而學佛菩薩誓願之規。其以學柳下惠者。而學蓮師歟。
考證
宜發誓
阿含經云。比丘不發誓者。終不成佛道。誓願之福。不可稱計。得至甘露滅盡之處。故愿后必須發誓也。○發隱曰。問愿多期望之語。誓類咒咀之詞。修行本擬出離。云何動稱地獄。答。誓願中之勇烈意也。咒呾。怨中之毒害意也。柰何以愿為怨。以勇烈
【現代漢語翻譯】 現代漢語譯本：有人對他說：『誦讀這首偈頌能破除地獄的痛苦。』因此可知，如果觀照此心，不僅能破除地獄界，乃至十法界都能一時破除。
論述發願之人應該發誓（《梵網經》中有不發誓的戒律）
《戒疏發隱》說：『期望他的志向必定能達到，愿是先導。堅定他的願望而不退縮，誓是後盾。』所以疏中稱誓是愿中最勇猛剛烈的意念。我的願望即使發了，如果沒有大的誓願，怎麼能有完成的時候呢？
《楞嚴經》說：『如果我滅度后，有比丘發心決定修習三摩地（Samadhi，禪定），能在如來（Tathagata）形像前，燃一盞燈，燒一節手指，點燃一炷香，我說這個人，即使還未立即明白無上覺悟的道路，這個人對於佛法已經有了決定的心。』
蓮池禪師說：『燒身燒臂，在大乘經典中屢次提到，這是得忍大士所為，不是初學者的境界。求生西方極樂世界的人，如果能用燃臂的精誠勇猛，來對治自己的惡習，那麼所燃的也就很多了。』古人說要好好學習柳下惠，不就是這樣嗎？
（還）我仔細考察諸佛菩薩，都有誓願作為究竟之地。現在人生於污濁的世間而求最上乘，不可沒有決定的心。想要發起決定的心，不可沒有誓願。所以我才不效仿諸經中（燃臂）的事，而是學習佛菩薩誓願的規範。至於學習柳下惠，是學習蓮池禪師嗎？
考證
應該發誓
《阿含經》說：『比丘不發誓，終究不能成佛道。誓願的福報，不可稱量計算，能到達甘露滅盡之處。』所以發願后必須發誓。○《發隱》說：『問：愿多是期望的言語，誓類似咒詛的詞語。修行本來打算出離，為什麼動不動就提到地獄？答：誓是誓願中勇猛剛烈的意念。咒詛，是怨恨中惡毒的意念。怎麼能把愿當作怨恨，把勇猛剛烈
【English Translation】 English version: Someone said to him, 'Reciting this verse can break the suffering of hell.' Therefore, if one contemplates this mind, not only can it break the hell realm, but even the ten Dharma realms can be broken at once.
On the Importance of Vows for Those Who Make Aspirations (The Brahma Net Sutra contains precepts against not making vows)
The 'Commentary on the Vinaya, Revealing the Hidden' says: 'Hoping that one's aspirations will surely be achieved, vows are the guide. Firmly maintaining one's vows without retreating, oaths are the rearguard.' Therefore, the commentary calls oaths the most courageous and fierce intention within vows. Even if my vows are made, without great oaths, how can there be an end?
The Surangama Sutra says: 'If, after my extinction, there are Bhikshus (monks) who resolve to cultivate Samadhi (concentration), and can, before the image of the Tathagata (Thus Come One), burn a lamp, burn a finger joint, or light a stick of incense, I say that although this person may not immediately understand the path to unsurpassed enlightenment, this person has already made a firm decision regarding the Dharma.'
Chan Master Lianchi said: 'Burning the body or burning the arm is repeatedly mentioned in Mahayana Sutras. This is what a Bodhisattva (enlightened being) who has attained forbearance does, not the realm of a beginner. Those who seek rebirth in the Western Pure Land, if they can use the sincerity and courage of burning the arm to cure their bad habits, then what is burned will also be a lot.' The ancients said to learn well from Liu Xiahui, isn't it so?
(Also) I carefully examine that all Buddhas and Bodhisattvas have vows as the ultimate ground. Now, people are born in a turbid world and seek the supreme vehicle, so they cannot be without a determined mind. If you want to develop a determined mind, you cannot be without vows. Therefore, I do not imitate the (burning arm) matters in the sutras, but learn the norms of the vows of Buddhas and Bodhisattvas. As for learning from Liu Xiahui, is it learning from Master Lianchi?
Textual Research
Should Make Vows
The Agama Sutra says: 'A Bhikshu who does not make vows will ultimately not attain Buddhahood. The blessings of vows are immeasurable and incalculable, and one can reach the place where the nectar of extinction is attained.' Therefore, after making vows, one must make oaths. ○ 'Revealing the Hidden' says: 'Question: Vows are mostly words of expectation, and oaths are similar to words of curses. Cultivation originally intends to leave suffering, so why mention hell at every turn? Answer: Oaths are the courageous and fierce intention within vows. Curses are the poisonous intention within resentment. How can one regard vows as resentment, and courage and fierceness
為毒害乎。世有魔師。教授魔種。閉門塞竇。險語以堅其信根。惡咀以閉其外問。終身蔽錮。累劫牢籠。而莫之能出也。哀哉。
善學柳下惠
魯男子獨處一室鄰婦之屋。夜為風雨所敗。求寄宿。男子閉門不納。婦曰。汝獨不聞柳下惠之覆寒女乎。男子曰。在柳下惠則可。在我則不可。以我之不可。學柳下惠之可。故曰。善學柳下惠。
西方誓文
(弟子廣還撰)
弟子(某)謹于(某)年(某)月(某)日。發願修持凈業。立誓于 佛菩薩之前曰。弟子(某)修持凈業。愿依最上乘發菩提心。愿比然臂事。發決定心。奉持齋戒。遵行日課。圓通宗法。必期如西方愿文而後已。否則情隨事遷。終致退轉。空過一生。輪迴永劫可不痛哉。自今已后。若違初願。不加精進者。是則欺誑十方 如來。必受譴罰。若得往生。見 佛聞法。了證無生法忍。成就一切功德。而自利自足。不普度法界眾生者。亦同前誓。惟 佛昭明。尚其鑒之。
又詣 三洲感應護法韋䭾尊天之前(先贊后誓)。
贊曰。韋䭾天將。菩薩化身。永護法佛誓弘深。寶杵鎮魔軍。功德難論。祈禱赴凡忱。
誓曰(誓與前同)。
考證
三洲
長阿含經云。須彌山南。名閻浮提。又云
【現代漢語翻譯】 現代漢語譯本：這是毒害嗎？世上有一些魔師（指宣揚邪魔外道的導師），教授魔的種子（指邪惡的思想和行為），封閉門窗（比喻封閉人們的思想），用危險的言語來鞏固他們的信仰根基，用惡毒的詛咒來阻止他們向外求問。終身被矇蔽禁錮，累生累劫被牢籠，卻無法從中解脫。真是可悲啊。
善於學習柳下惠（人名，以坐懷不亂聞名）
魯國有一個男子獨自住在一個房間里，隔壁住著一個婦人。一天晚上，婦人的房屋被風雨摧毀，她請求到男子家借宿。男子閉門不納。婦人說：『你難道沒有聽說過柳下惠曾經接納受寒的女子嗎？』男子說：『柳下惠可以這樣做，但我卻不可以。因為我不能像柳下惠那樣，所以才要學習柳下惠。』所以說，善於學習柳下惠。
西方誓文
（弟子廣還撰寫）
弟子（某某）謹于（某）年（某）月（某）日，發願修持凈土法門，在佛菩薩面前立誓說：弟子（某某）修持凈業，愿依照最上乘的教義，發起菩提心（指為普度眾生而求成佛的心）。愿效彷彿然臂（指燃燒手臂供佛）的壯舉，發起堅定的決心。奉持齋戒，遵行每日的功課，圓融通達宗門教法。必定要達到像西方極樂世界的愿文所說的那樣才罷休。否則，如果心隨境轉，最終導致退轉，空過一生，輪迴于永劫之中，這難道不可悲嗎？從今以後，如果違背最初的誓願，不更加精進，那就是欺騙十方如來（指遍佈十方的佛），必定會受到譴責。如果能夠往生西方極樂世界，見到佛，聽聞佛法，了悟證得無生法忍（指對諸法不生不滅的深刻體悟），成就一切功德，而只求自利自足，不普遍救度法界眾生，也同樣會受到之前的誓言的約束。唯有佛能夠明察一切，希望佛能夠鑑證我的誓言。
又到三洲感應護法韋馱尊天（護法神）面前（先讚頌，后發誓）。
讚頌說：韋馱天將，是菩薩的化身，永遠護持佛法，誓願弘深。手持寶杵鎮壓魔軍。功德難以衡量，祈禱必能應驗。
誓言（誓言與前面相同）。
考證
三洲
《長阿含經》中說：須彌山南，名為閻浮提（四大部洲之一）。又說
【English Translation】 English version: Is this poisoning? There are demonic teachers (referring to teachers who promote heretical doctrines), teaching the seeds of demons (referring to evil thoughts and actions), closing doors and windows (metaphorically closing people's minds), using dangerous words to solidify their faith, and using vicious curses to prevent them from seeking external inquiry. They are obscured and imprisoned for life, and trapped for countless kalpas (eons), unable to escape. How sad!
Learning from Liu Xiahui (a person known for his integrity)
There was a man in the state of Lu living alone in a room, next to a woman's house. One night, the woman's house was destroyed by wind and rain, and she asked to stay overnight in the man's house. The man refused to open the door. The woman said, 'Have you not heard that Liu Xiahui once took in a woman who was suffering from the cold?' The man said, 'Liu Xiahui could do that, but I cannot. Because I cannot be like Liu Xiahui, that is why I must learn from Liu Xiahui.' Therefore, it is said, learn well from Liu Xiahui.
Western Vow
(Written by disciple Guanghuan)
Disciple (so-and-so) respectfully on (certain) year (certain) month (certain) day, vows to cultivate the Pure Land practice, making a vow before the Buddhas and Bodhisattvas, saying: Disciple (so-and-so) cultivates the Pure Land practice, willing to follow the supreme vehicle to generate Bodhicitta (the mind seeking enlightenment for the sake of all beings). Willing to emulate the act of burning the arm (referring to burning the arm as an offering to the Buddha), generating a firm determination. Upholding precepts and observing the daily practices, harmoniously understanding the teachings of the school. Must achieve what is said in the vows of the Western Pure Land before stopping. Otherwise, if the mind changes with circumstances, eventually leading to regression, wasting a lifetime, and reincarnating in endless kalpas, how sad would that be? From now on, if I violate the initial vow and do not become more diligent, then I am deceiving the Buddhas of the ten directions (referring to the Buddhas throughout the ten directions), and I will surely be punished. If I am able to be reborn in the Western Pure Land, see the Buddha, hear the Dharma, and realize the non-origination forbearance (referring to the profound understanding of the non-arising and non-ceasing of all dharmas), achieve all merits, and only seek self-benefit and self-sufficiency, without universally saving all sentient beings in the Dharma realm, I will also be bound by the previous vow. Only the Buddha can see everything clearly, and I hope the Buddha can witness my vow.
Also, going before the Three Continents responsive Dharma protector Weituo Bodhisattva (Dharma protector deity) (first praising, then vowing).
Praising: General Weituo, is the incarnation of a Bodhisattva, eternally protecting the Buddha's Dharma, with profound vows. Holding the treasure club to suppress the demon army. Merits are immeasurable, prayers will surely be answered.
Vow (the vow is the same as before).
Textual Research
Three Continents
The Dirghagama Sutra says: South of Mount Sumeru, is called Jambudvipa (one of the four continents). It also says
贍部。須彌山東。名弗于逮。又名弗菩提。又名東勝神。須彌山西。名瞿耶尼。又名瞿陀尼。又名西牛貨。須彌山北。名北俱蘆。又名郁單越。四洲而曰三洲感應。何也。佛祖統紀云。北洲佛不出生。故不聞佛法。既無佛法。則韋䭾不往矣。故止言三洲也。考經四方皆有佛。何言北洲無佛法。曰。北洲無佛。只言娑婆世界耳。極言四方。有無量四天下。故言有佛。
韋䭾尊天
一百十七世。世世為童真。其所作功德浩大。不能盡述。寶華琉璃光佛時成道。名普眼菩薩。釋迦如來會上成道。名童真菩薩。手持金剛寶杵。重八萬四千斤。發大誓願。若金剛寶杵壞。即破童真身。佛佛出世。擁護佛法。不見僧尼之過。頂戴鳳翅兜鍪。足穿黑履。身著黃金鎖甲○智論云。護世四天王。各有八將軍。週四天下。護助出家人。韋將軍於三十二將中。最存弘護。比丘道力微者。為魔所惑。韋將軍恓惶奔赴。應機剪除。
凈土資糧全集卷之三 卍新續藏第 61 冊 No. 1162 凈土資糧全集
凈土資糧全集卷之四
古杭云棲寺蓮池禪師 袾宏 校正
槜李桐邑凈業弟子 莊廣還 輯
凈土齋戒章
總論齋戒
大阿彌陀經曰。我作佛時。諸天人民有發菩提心。奉持
【現代漢語翻譯】 現代漢語譯本 贍部（Jambudvipa，指我們所居住的南贍部洲）。須彌山（Mount Sumeru）以東，名為弗于逮（Purvavideha），又名弗菩提，又名東勝神洲。須彌山以西，名為瞿耶尼（Aparagodaniya），又名瞿陀尼，又名西牛貨洲。須彌山以北，名為北俱蘆（Uttarakuru），又名郁單越。為何說四洲而只提三洲的感應呢？《佛祖統紀》中說，北洲沒有佛出世，所以聽不到佛法。既然沒有佛法，韋䭾（Skanda）就不會前往。所以只說三洲。考察經典，四方都有佛，為何說北洲沒有佛法呢？答：北洲沒有佛，只是就娑婆世界（Sahā loka-dhātu）而言。如果極而言之，四方有無量個四天下，所以說有佛。
韋䭾尊天（Skanda Deva）
第一百一十七世，世世都是童真。他所作的功德浩大，不能完全敘述。在寶華琉璃光佛（Ratna-Vairocana Buddha）時成道，名為普眼菩薩（Samantabhadra）。在釋迦如來（Sakyamuni Buddha）會上成道，名為童真菩薩。手持金剛寶杵（vajra），重八萬四千斤。發大誓願，如果金剛寶杵壞了，就破童真身。佛佛出世，他都擁護佛法，不看僧尼的過失。頭戴鳳翅兜鍪，腳穿黑履，身著黃金鎖甲。《智度論》中說，護世四天王（Lokapala）各有八個將軍，周遊四天下，護助出家人。韋將軍在三十二將中，最是盡心盡力地弘揚和護持佛法。比丘（bhikkhu）道力微弱的，會被邪魔所迷惑，韋將軍會迅速趕到，隨機剪除。
《凈土資糧全集》卷之三 卍新續藏第 61 冊 No. 1162 《凈土資糧全集》
《凈土資糧全集》卷之四
古杭云棲寺蓮池禪師 袾宏 校正
槜李桐邑凈業弟子 莊廣還 輯
凈土齋戒章
總論齋戒
《大阿彌陀經》說：『我成佛時，諸天人民有發菩提心（bodhicitta），奉持
【English Translation】 English version Jambudvipa (the continent where we reside, south of Mount Sumeru). To the east of Mount Sumeru is Purvavideha, also known as Fubodhi, and also known as Eastern Superior Continent. To the west of Mount Sumeru is Aparagodaniya, also known as Qutuo Ni, and also known as Western Ox-Goods Continent. To the north of Mount Sumeru is Uttarakuru, also known as Yudan Yue. Why do we say 'four continents' but only mention the response of three continents? The 'General History of the Buddhas and Patriarchs' says that no Buddha appears in the Northern Continent, so they do not hear the Dharma. Since there is no Dharma, Skanda (Weituo) will not go there. Therefore, we only speak of three continents. Examining the scriptures, there are Buddhas in all four directions, so why do we say there is no Dharma in the Northern Continent? Answer: There is no Buddha in the Northern Continent, only in terms of the Sahā loka-dhātu. If we speak extremely, there are countless four-world systems in the four directions, so we say there are Buddhas.
Skanda Deva (Weituo Zuntian)
In his 117th life, he is a pure youth in every life. The merits he has accumulated are vast and cannot be fully described. He attained enlightenment during the time of Ratna-Vairocana Buddha, and was named Samantabhadra Bodhisattva. He attained enlightenment at the assembly of Sakyamuni Buddha, and was named Tongzhen Bodhisattva. He holds a vajra weighing 84,000 pounds. He made a great vow that if the vajra is broken, he will break his pure youth body. In every Buddha's appearance in the world, he protects the Dharma and does not see the faults of monks and nuns. He wears a phoenix-winged helmet, black shoes, and golden armor. The 'Mahaprajnaparamita Sastra' says that each of the Four Heavenly Kings (Lokapala) has eight generals who travel throughout the four continents, protecting and assisting those who have left home. General Skanda is the most dedicated in promoting and protecting the Dharma among the thirty-two generals. If a bhikkhu's (bhikkhu) spiritual power is weak, he will be deluded by demons, and General Skanda will rush to his aid and eliminate them accordingly.
Complete Collection of Resources for Pure Land, Volume 3 卍 New Continued Collection, Volume 61, No. 1162, Complete Collection of Resources for Pure Land
Complete Collection of Resources for Pure Land, Volume 4
Corrected by Zen Master Lianchi of Yunqi Temple in Ancient Hangzhou, Zhu Hong
Compiled by Zhuang Guanghuan, a Pure Land disciple from Tongyi, Zhuli
Chapter on Pure Land Fasting and Precepts
General Discussion on Fasting and Precepts
The Larger Sutra of Immeasurable Life says: 'When I become a Buddha, if gods and people generate bodhicitta (bodhicitta) and uphold
齋戒。行六波羅蜜。修諸功德。至心發願。欲生我剎。臨壽終時。我與大眾現其人前。引至來生。作不退轉地菩薩。
龍舒凈土文曰。全持齋戒。又禮佛唸佛。讀誦大乘經典。解第一義。以此迴向。愿生西方。必上品上生。所謂齋者何哉。不食肉。不飲酒。不淫慾。不食五辛。所謂戒者何哉。殺生。偷盜。邪淫。是為身三業。妄言。綺語。兩舌。惡口。是為口四業。貪慾。嗔恨。邪見。是為意三業。總為十戒。能持而不犯。是為十善。若犯而不持。是為十惡。全持十戒。固上品上生。若止持五戒而修凈土。亦中品上生也。
考證
菩提心
見第三卷誓願章。
六波羅蜜
見第一卷愿偈攝生篇。
讀誦大乘經典
凈土指歸曰。大乘經典者。諸佛所師。佛果菩提。皆從中出。觀經三種凈業。並上品上生。皆言讀誦大乘。為往生之行。即法華華嚴般若涅盤等。專談凈土。諸大乘經。修凈業人。當受持讀誦。仗大乘法力。決取往生○發隱曰。讀誦者。外假熏聞。內資理觀。非文字口耳之謂也。或偏耽卷帙。不復禪思。占𠌫終身。空數他寶。是故善星比丘。誦十二部經。提菩達多。誦六萬法聚。而此二人。不修方便道中真佛性。觀四念處等。起大逆罪。俱入地獄。此又讀誦者
所當知也○六祖曰。口誦心行。是轉經。口誦心不行。自是被經轉。讀誦者可不知此乎。
持齋篇
總論持齋
(還)謹按經云。佛言一日持齋。有六十萬歲糧。復有五福。雖然。持齋必盡其道而後可也。如佛之日中食者。道矣。過中食者道乎。如斷際禪師所謂智食者。道矣。恣情取味而為識食者。道乎。智者大師。所謂凈命者。道矣。邪因緣自活而為邪命者。道乎。去其非道以盡道。而復以無慾之人持之。則詩所謂受祿于天。自求多福者。其在是乎。
考證
五福
少病。身安。少淫。少睡。生天。知宿命。
日中食
僧祇云。十念為一瞬。日影過一瞬。非日中食。此言不過中食。又云午時過一發。非食時。又宗助謂食。時者辰時也○律儀要略曰。諸天早食。佛午食。畜生午後食。鬼夜食。僧宜學佛不過午食。餓鬼聞碗缽聲。則咽中火起。故午食尚宜寂靜。況過午乎。昔有高僧。聞鄰房僧午後舉㸑。不覺涕泣。悲佛法之衰殘也。今人體弱多病。欲數數食者。或不能持此戒。故古人稱晚食為藥石。取療病之意也。必也知違佛制。生大慚愧。不多食。不安意食。庶幾可耳。如或不然。得罪彌重。噫。可不戒歟。
智食識食
斷際禪師曰。四大之身。肌瘡
【現代漢語翻譯】 現代漢語譯本： 所應當知道的啊！六祖慧能說：『口中誦經，心中依經奉行，這是轉經。口中誦經，心中不依經奉行，自己反被經文所轉。』讀誦經典的人難道可以不知道這個道理嗎？ 持齋篇 總論持齋 （還）我仔細查閱經典記載，佛說：『一日持齋，有六十萬歲（的）糧食（福報）。』又有五種福報。雖然如此，持齋必須完全符合其道理才可以。例如佛陀的日中食，是合乎道的。過了中午才吃，是合乎道的嗎？如同斷際禪師所說的『智食』，是合乎道的。放縱自己的慾望，追求口味，而成為『識食』，是合乎道的嗎？智者大師所說的『凈命』，是合乎道的。用不正當的手段來維持生活，而成為『邪命』，是合乎道的嗎？去除不合乎道的，來達到完全合乎道，並且用沒有貪慾的人來實行它，那麼《詩經》所說的『承受上天的福祿，自己努力追求更多的幸福』，大概就是指這種情況吧。 考證 五福 少生疾病，身體安康，減少淫慾，減少睡眠，往生天界，知曉宿命。 日中食 《僧祇律》中說：『十個念頭為一瞬間，太陽的影子過了一瞬間，就不是日中食了。』這是說不能過中午才吃。又說中午的時間過了一根頭髮的寬度，就不是吃飯的時間了。又有宗助法師說，吃飯的時間是辰時（上午七點到九點）。《律儀要略》中說：『諸天在早上吃飯，佛在中午吃飯，畜生在午後吃飯，鬼在晚上吃飯，僧人應該學習佛陀，不過中午吃飯。』餓鬼聽到碗缽的聲音，咽喉中就會燃起火焰，所以中午吃飯尚且應該保持安靜，更何況是過了中午呢？過去有位高僧，聽到鄰房的僧人午後生火做飯，不禁流下眼淚，悲嘆佛法的衰敗。現在的人身體虛弱多病，想要多次進食，或許不能遵守這條戒律。所以古人稱晚上的食物為『藥石』，取其治療疾病的意思。一定要知道這是違背佛制的行為，產生深深的慚愧，不多吃，不安心地吃，或許還可以。如果不是這樣，得到的罪過就更加嚴重。唉！能不戒慎嗎？ 智食識食 斷際禪師說：『四大假合之身，如同長滿膿瘡。』
【English Translation】 English version: What should be known! The Sixth Patriarch said, 'Reciting the scriptures with the mouth and practicing them with the mind is turning the scriptures. Reciting the scriptures with the mouth but not practicing them with the mind is being turned by the scriptures oneself.' Can those who read and recite the scriptures not know this principle? Chapter on Upholding the Fast General Discussion on Upholding the Fast (Also) I carefully examined the scriptures, and the Buddha said, 'Upholding the fast for one day has the merit of six hundred thousand years' worth of food.' There are also five blessings. However, upholding the fast must be done completely according to its principles. For example, the Buddha's eating at midday is in accordance with the Dao. Is eating after midday in accordance with the Dao? Like what Zen Master Duanji said, 'Eating with wisdom' is in accordance with the Dao. Indulging one's desires and pursuing flavors, thus becoming 'eating with consciousness,' is in accordance with the Dao? What Great Master Zhiyi said, 'Pure livelihood' is in accordance with the Dao. Using improper means to sustain life, thus becoming 'evil livelihood,' is in accordance with the Dao? Removing what is not in accordance with the Dao to achieve complete accordance with the Dao, and having a person without desires practice it, then the Book of Songs saying, 'Receiving blessings from Heaven, seeking more happiness for oneself,' probably refers to this situation. Textual Research The Five Blessings Few illnesses, a peaceful body, reduced lust, reduced sleep, rebirth in the heavens, knowing past lives. Eating at Midday The Saṃghika-vinaya says, 'Ten thoughts are a moment, and if the shadow of the sun has passed a moment, it is not eating at midday.' This means not eating after midday. It also says that if the time of noon has passed the width of a hair, it is not the time for eating. Also, Dharma Master Zongzhu said that the time for eating is the Chen hour (7:00 AM to 9:00 AM). The Essentials of Vinaya says, 'The devas eat in the morning, the Buddha eats at midday, animals eat in the afternoon, and ghosts eat at night. Monks should learn from the Buddha and not eat after midday.' When hungry ghosts hear the sound of bowls, flames will ignite in their throats, so even eating at midday should be done quietly, let alone after midday? In the past, there was a high-ranking monk who, upon hearing a monk in the neighboring room lighting a fire to cook after midday, could not help but shed tears, lamenting the decline of the Buddha's Dharma. Nowadays, people are physically weak and often ill, and want to eat multiple times, perhaps unable to uphold this precept. Therefore, the ancients called evening food 'medicine stones,' taking the meaning of treating illness. One must know that this is an act against the Buddha's teachings, and generate deep shame, not eating much, and not eating comfortably, perhaps then it is acceptable. If not, the offense will be even greater. Alas! Can one not be cautious? Eating with Wisdom and Eating with Consciousness Zen Master Duanji said, 'The body of the four great elements is like a body covered in sores.'
為患。隨順給養不生貪著。謂之智食。恣情取味。妄生分別。唯求適口。不生厭離。謂之識食。
凈命邪命
發隱曰。一。深山草果。二常行乞食。三。檀越送供。四。隨大眾食。以此活命。無所染污。故曰凈命。一。方口食。謂干謁四方。二。維口食。謂種種術數。三。仰口食。謂仰觀星宿。四。下口食。謂栽植田園。皆邪命自活也。至於戒經所謂販賣男女色。以咒助邪。以藥傷人。以鷹畋獵。當有大過矣。豈止於邪命哉○智論云。邪命五種。皆為利養故。一。詐現奇特。二自說功能。三。占相吉兇。四。高聲現威。五。稱說所得供養。以動人心。邪因緣活命。是為邪命。
受祿多福
大雅假樂之詩曰。顯顯令德。宜民宜人。受祿于天。又大雅文王之詩曰。永言配命。自求多福。
持齋之圖
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龍舒凈土文曰。飲食男女。人之大欲存焉。此二者皆造業之所。殺生以資口腹。淫慾以喪天真。非造罪而何。況二者更相助發。因美飲食。則血氣盛。血氣盛。則淫慾多。淫慾多。則反損血氣。血氣損。則又賴飲食以滋補。是二者更相造罪也。若欲省口腹。必先節淫慾。若能節淫慾。即可省口腹。此乃安身延年之道。果
【現代漢語翻譯】 為患。隨順給養不生貪著，這叫做智食（以智慧為食）。恣意縱情地攝取滋味，虛妄地生起分別，只求適合口味，不生起厭離之心，這叫做識食（以意識為食）。
凈命邪命
發隱說：一，深山草果（在深山中採摘草和果實為生）；二，常行乞食（經常乞討食物為生）；三，檀越送供（接受施主供養為生）；四，隨大眾食（隨大眾一起食用）。用這些方式維持生命，沒有被污染，所以叫做凈命（清凈的謀生方式）。一，方口食（爲了生活而奔走四方），指干謁四方；二，維口食（用各種方法謀生），指種種術數；三，仰口食（靠天吃飯），指仰觀星宿；四，下口食（靠土地吃飯），指栽植田園，這些都是邪命（不正當的謀生方式）。至於戒經里所說的販賣男女色情，用咒語幫助邪惡，用藥物傷害他人，用老鷹打獵，應當有很大的過失啊！豈止是邪命呢？智論說，邪命有五種，都是爲了獲得利益供養的緣故：一，詐現奇特（假裝自己很奇特）；二，自說功能（自己吹噓自己的能力）；三，占相吉兇（占卜相面，說吉兇）；四，高聲現威（大聲呵斥，顯示威嚴）；五，稱說所得供養，以動人心（宣揚自己得到的供養，以此打動人心）。用不正當的因緣來維持生命，這就是邪命。
受祿多福
《大雅·假樂》的詩說：『顯明美好的德行，適宜百姓，適宜人民，承受上天賜予的福祿。』又《大雅·文王》的詩說：『長久地與天命相配合，自己尋求更多的福報。』
持齋之圖
龍舒凈土文說：飲食男女，是人最大的慾望所在。這兩者都是造業的根源。殺害生命來滿足口腹之慾，沉迷淫慾來喪失天真本性，不是在造罪是什麼呢？況且這兩者互相助長，因為美味的飲食，就會血氣旺盛，血氣旺盛，就會淫慾增多，淫慾增多，反而會損傷血氣，血氣損傷，又依賴飲食來滋補。這兩者互相造罪啊！如果想要節省口腹之慾，必須先節制淫慾。如果能夠節制淫慾，就可以節省口腹之慾。這才是安身延年的方法。
【English Translation】 It becomes a source of suffering. To accept sustenance without greed is called 'wisdom food' (智食, zhì shí - food of wisdom). To indulge in flavors, creating false distinctions, seeking only what pleases the palate without aversion, is called 'consciousness food' (識食, shí shí - food of consciousness).
Right Livelihood and Wrong Livelihood
Fa Yin says: 1. Gathering grass and fruits in deep mountains; 2. Regularly begging for food; 3. Receiving offerings from donors (檀越, dānyuè - benefactors); 4. Eating with the community. Sustaining life in these ways, without defilement, is called 'right livelihood' (凈命, jìng mìng - pure livelihood). 1. 'Square-mouth food,' referring to seeking favors from all directions; 2. 'Weaving-mouth food,' referring to various arts and crafts; 3. 'Looking-up-mouth food,' referring to observing the stars; 4. 'Looking-down-mouth food,' referring to cultivating fields and gardens. All these are 'wrong livelihood' (邪命, xié mìng - impure livelihood). As for what the precepts mention—selling men and women for sexual purposes, using spells to aid evil, harming others with drugs, hunting with hawks—these involve great transgressions! It's more than just wrong livelihood. The Mahaprajnaparamita Sastra says there are five kinds of wrong livelihood, all for the sake of gain and offerings: 1. Pretending to be extraordinary; 2. Boasting of one's abilities; 3. Divining fortunes and misfortunes; 4. Loudly displaying power; 5. Extolling the offerings received to move people's hearts. Sustaining life through improper means is wrong livelihood.
Receiving Blessings and Abundant Fortune
The poem 'Jia Le' in the Daya section of the Book of Odes says: 'Manifest and bright is your virtuous conduct, suitable for the people, suitable for the persons, receiving blessings from Heaven.' Also, the poem 'Wen Wang' in the Daya section says: 'Forever accord with the Mandate, seek abundant fortune for yourself.'
Illustration of Upholding the Vegetarian Diet
Longshu's Pure Land Writings say: 'Food and sex are the greatest desires of people. Both of these are sources of karma. Killing living beings to satisfy the appetite, indulging in sexual desire to lose one's true nature—what else is this but creating sin? Moreover, the two reinforce each other. Because of delicious food, the blood and qi become vigorous; when the blood and qi are vigorous, sexual desire increases; when sexual desire increases, it harms the blood and qi; when the blood and qi are harmed, one relies on food to replenish them. These two create sin for each other! If you want to reduce the desire for food, you must first restrain sexual desire. If you can restrain sexual desire, you can reduce the desire for food. This is the way to secure your life and prolong your years.'
了得此二者。在生何由有疾病夭折。身後何由有地獄畜生。修凈土者。不可不戒此。
(還)謹按持齋而曰不淫慾。似乎不類。及觀龍舒之文。始知欲持齋者。不可不絕欲也。噫。古人之立法。豈徒然哉。
戒疏發隱曰。盡理而言。存心染污。意食辛也。出言醜惡。口食辛也。躬行鄙陋。身食辛也。慘刻之心。意食肉也。兇殘之語。口食肉也。毒害之事。身食肉也。妄織紛紜。喪其靈鑒。意飲酒也。謬言顛倒。淆于辨別。口飲酒也。冥行舛錯。乖乎義理。身飲酒也。極而言之。甘小道之穢雜。而失大乘法身清凈之香。皆食辛也。飽二乘之獨善。而舍大乘法喜兼利之味。皆食肉也。醉聲聞之愚法。而昧大乘多聞明達之智。皆飲酒也。但初心菩薩。宜先事戒。而後及理。所以者何。理戒深玄。茍非其人。執理廢事。為害滋廣。今即事即理。即偏即圓。睟盤具列。存乎其人焉耳。
(還)謹按發隱盡理之說。兼通乎三業。而不拘拘於口腹之微。極言其悖道。而不𤨏𤨏于飲食之末。蓮師之得於梵網者。淵乎深哉。
考證
法喜
阿彌陀經鈔云。阿含唯識等。說出世五食。一禪悅。二愿。三念。四解脫。五法喜。謂禪定資神。輕安適悅。即為食義。願力持法。法身增長。即為食義。念力明
【現代漢語翻譯】 現代漢語譯本： 如果能了知並做到這兩點，那麼在活著的時候怎麼會有疾病和夭折？死後又怎麼會墮入地獄和畜生道？修習凈土的人，不可不戒慎這些。
（還）我仔細研讀後發現，持齋卻說不禁止淫慾，似乎不太合乎常理。但讀了龍舒居士的文章后，才知道想要持齋的人，不可不戒絕淫慾啊！唉，古人制定這些規矩，難道是隨便說說而已嗎？
《戒疏發隱》中說，從最深層的道理來說，心中存有染污，就是意念在吃辛辣之物；口中說出醜惡的言語，就是口在吃辛辣之物；身體做出鄙陋的行為，就是身在吃辛辣之物。心中有殘忍刻薄的想法，就是意念在吃肉；口中說出兇殘的話語，就是口在吃肉；身體做出毒害他人的事情，就是身在吃肉。妄想紛飛，喪失了靈明的覺照，就是意念在飲酒；謬誤的言論顛倒是非，混淆了辨別能力，就是口在飲酒；暗地裡做出錯誤的舉動，違背了道義和真理，就是身在飲酒。說到底，貪圖小乘之道的污穢雜亂，而失去了大乘法身清凈的香氣，都是在吃辛辣之物；滿足於二乘的只顧自己解脫，而捨棄了大乘佛法的法喜和兼顧利益他人的滋味，都是在吃肉；沉醉於聲聞乘的愚昧之法，而昧於大乘佛法廣聞博識、明達事理的智慧，都是在飲酒。但是，對於初發心的菩薩，應該先從戒律的具體行為入手，然後再深入理解其中的道理。為什麼呢？因為理戒深奧玄妙，如果不是合適的人，執著于理而廢棄了事，造成的危害會更大。現在我將事和理、偏和圓都一併列出，能否領會就看各人了。
（還）我仔細研讀《發隱》中關於盡理的說法，它兼顧了身、口、意三業，而不是僅僅拘泥於口腹上的細微之處。它極力闡述了違背佛道的行為，而不是僅僅糾結于飲食的末節。蓮池大師從《梵網經》中領悟到的道理，真是深遠啊！
考證
法喜（Dharma joy）
《阿彌陀經鈔》中說，《阿含經》、《唯識論》等經典中，講到出世間的五種食糧：一是禪悅（Dhyana-sukha），二是愿（Pranidhana），三是念（Smrti），四是解脫（Moksha），五是法喜（Dharma-sukha）。所謂禪悅資養精神，輕安舒適愉悅，這就是食的意義。願力支援佛法，法身增長，這就是食的意義。念力明晰
【English Translation】 English version: If one can understand and accomplish these two, how can there be illness and premature death in life? And how can one fall into hell and the animal realm after death? Those who cultivate Pure Land must be cautious and avoid these.
(Huan) Upon careful examination, it seems inconsistent to uphold precepts while saying that sexual desire is not prohibited. However, after reading the writings of Layman Longshu, I realized that those who wish to uphold precepts must abstain from sexual desire! Alas, were the rules established by the ancients without reason?
The 'Commentary on the Hidden Meanings of the Precepts' states: Speaking from the ultimate principle, having defiled thoughts is like the mind consuming pungent foods; uttering ugly words is like the mouth consuming pungent foods; engaging in base actions is like the body consuming pungent foods. Having cruel and unkind thoughts is like the mind consuming meat; uttering cruel words is like the mouth consuming meat; engaging in harmful actions is like the body consuming meat. Having rampant delusions, losing one's clear awareness, is like the mind drinking alcohol; uttering erroneous words that distort right and wrong, confusing discernment, is like the mouth drinking alcohol; secretly engaging in wrong actions, violating morality and truth, is like the body drinking alcohol. In the end, delighting in the filth and impurity of the Lesser Vehicle, and losing the pure fragrance of the Dharma body of the Great Vehicle, is all like consuming pungent foods; being content with the self-benefit of the Two Vehicles, and abandoning the Dharma joy and the taste of benefiting others of the Great Vehicle, is all like consuming meat; being intoxicated by the foolish teachings of the Hearer Vehicle, and being ignorant of the wisdom of extensive learning and clear understanding of the Great Vehicle, is all like drinking alcohol. However, for Bodhisattvas who have just begun their practice, they should first focus on the specific actions of the precepts, and then delve into the underlying principles. Why? Because the precepts based on principle are profound and subtle, and if it is not the right person, clinging to the principle and abandoning the actions will cause even greater harm. Now I have presented both the actions and the principles, the partial and the complete, all together; whether one can comprehend them depends on the individual.
(Huan) Upon careful examination, the 'Commentary's' explanation of the ultimate principle encompasses the three karmas of body, speech, and mind, rather than merely focusing on the trivial matters of the mouth and stomach. It vigorously elucidates the actions that violate the Buddha's path, rather than merely dwelling on the minor details of diet. The principles that Master Lianchi realized from the 'Brahma Net Sutra' are truly profound!
Textual Research
Dharma joy (法喜)
The 'Commentary on the Amitabha Sutra' states that the Agamas, Vijnanavada, and other scriptures speak of the five kinds of nourishment for transcending the world: first, Dhyana-sukha (禪悅); second, Pranidhana (愿); third, Smrti (念); fourth, Moksha (解脫); and fifth, Dharma-sukha (法喜). So-called Dhyana-sukha nourishes the spirit, bringing lightness, comfort, and joy, which is the meaning of nourishment. The power of vows supports the Dharma, causing the Dharma body to grow, which is the meaning of nourishment. The power of mindfulness clarifies
記。聖道現前。即為食義。解脫除障。居然資益。即為食義。法喜內充。極喜樂故。即為食義。皆自性真如無盡之理。而為食也。
睟盤
性理通書云。睟盤示兒。今人生兒及期。則以眾物聚于盤中。隨兒自取。名曰睟盤也。
論不食肉
梵網經曰。若佛子故食肉。一切眾生肉不得食。夫食肉者。斷大慈悲佛性種子。一切眾生。見而捨去。是故一切菩薩。不得食一切眾生肉。食肉得無量罪。
戒疏發隱曰。見而捨去。如鷗去海翁之機。鴿搖羅漢之影。微細如斯。重可知矣。問。經稱食肉之人。入于山林。虎狼獅子皆來集會。今云一切眾生見而捨去者何。答。捨去者。驚其殺心而遠離也。來集者。臭其同氣而相求也。或去或來。皆惡因緣也。一切菩薩者。從初發心以至位滿。皆不得食肉也。今人有得少知見。便謂逆行無礙。恣意食啖。厥罪可勝言哉。問。蠶之害亦慘矣。梵網經制食肉。不製衣帛者何。答。文互見故。煮繭斷命。十重殺中攝。鑊湯繅車。殺具中攝。為利資身。邪命自活中攝。而首楞嚴經亦禁綿絹。是知僧號衲子。士稱布衣。無待論矣。若夫王臣。則惡衣服。美黻冕。自有古人之成訓在。
考證
海翁機
子書云。有人每日至海邊。與群鷗相狎。其父聞
【現代漢語翻譯】 現代漢語譯本： 記錄。聖道顯現於前，即是食物的意義。解脫煩惱和障礙，自然增長資益，即是食物的意義。法喜充滿內心，達到極致的喜悅，即是食物的意義。這一切都是自性真如無盡的道理，而作為食物。
睟盤（一種習俗）
《性理通書》說，睟盤是給小孩看的。現在人生下孩子到了滿月，就把各種東西放在盤子里，讓孩子自己抓取，叫做睟盤。
論不食肉
《梵網經》說：『如果佛弟子故意吃肉，一切眾生的肉都不得吃。』吃肉的人，斷絕了大慈悲的佛性種子。一切眾生，看見了就捨棄離去。所以一切菩薩，不得吃一切眾生的肉。吃肉會得到無量的罪過。
《戒疏發隱》說：『看見了就捨棄離去，就像海鷗遠離海翁的機心，鴿子躲避羅漢的影子。』如此微細，罪過之重可知了。問：經中說吃肉的人，進入山林，虎狼獅子都會來爭食。現在說一切眾生看見了就捨棄離去，這是為什麼呢？答：捨棄離去，是驚懼於他的殺心而遠離。來聚集，是嗅到相同的氣息而相互尋求。或去或來，都是惡的因緣。一切菩薩，從最初發心直到證得圓滿果位，都不得吃肉。現在有人得到少許知見，就說逆行沒有妨礙，隨意吃肉，那罪過真是說不盡啊！問：蠶的受害也很慘重。《梵網經》禁止吃肉，為什麼不禁止穿絲綢呢？答：經文是互相補充的。煮繭斷命，屬於十重殺戒之中。鑊湯繅絲，屬於殺生工具之中。爲了利益自身，屬於邪命自活之中。而且《首楞嚴經》也禁止穿綿絹。由此可知僧人號稱衲子，士人自稱布衣，是不需要再討論的了。至於王臣，厭惡華麗的衣服，喜愛祭祀的禮服，自有古人的成訓在那裡。
考證
海翁機
子書說：有人每天到海邊，與海鷗親近嬉戲。他的父親聽說后
【English Translation】 English version: Record. The manifestation of the Holy Path is the meaning of food. Liberation from afflictions and obstacles naturally increases nourishment, which is the meaning of food. The inner fulfillment of Dharma joy, reaching the ultimate bliss, is the meaning of food. All of this is the endless principle of the true nature of self, and serves as food.
Sui Pan (A Custom)
The 'Xing Li Tong Shu' (Comprehensive Treatise on Human Nature and Principle) says, 'Sui Pan is shown to children.' Nowadays, when a child is born and reaches the full month, various objects are placed in a tray, allowing the child to choose them freely, which is called Sui Pan.
On Abstaining from Meat
The 'Brahma Net Sutra' states, 'If a Buddha-disciple intentionally eats meat, the flesh of all sentient beings should not be eaten.' Those who eat meat sever the seeds of great compassion and Buddha-nature. All sentient beings, upon seeing them, abandon and leave. Therefore, all Bodhisattvas must not eat the flesh of any sentient being. Eating meat incurs immeasurable offenses.
The 'Jie Shu Fa Yin' (Elucidation of the Commentary on the Precepts) says, 'Upon seeing them, they abandon and leave, like seagulls avoiding the scheming mind of the old man by the sea, and pigeons shying away from the shadow of an Arhat.' So subtle, the gravity of the offense is knowable. Question: The sutra says that when meat-eaters enter the mountains, tigers, wolves, and lions will come to devour them. Now it is said that all sentient beings abandon and leave upon seeing them. Why is this? Answer: Abandoning and leaving is due to being frightened by their murderous intent and staying away. Gathering together is due to smelling the same aura and seeking each other out. Whether leaving or coming, both are evil karmic conditions. All Bodhisattvas, from the initial aspiration until attaining complete fruition, must not eat meat. Nowadays, some people gain a little knowledge and insight, and then claim that acting perversely is not an obstacle, indulging in eating meat at will. The offenses they incur are truly beyond words! Question: The harm to silkworms is also tragic. The 'Brahma Net Sutra' prohibits eating meat, so why does it not prohibit wearing silk? Answer: The texts complement each other. Boiling cocoons to end lives is included in the ten major killing precepts. Cauldrons and silk reeling machines are included among the instruments of killing. Seeking profit to support oneself is included among the wrong livelihoods. Furthermore, the 'Surangama Sutra' also prohibits wearing cotton and silk. From this, it is known that monks are called 'patched-robe wearers' and scholars call themselves 'cloth-clad,' which needs no further discussion. As for kings and ministers, they detest ornate clothing and love ceremonial robes, and there are ancient teachings to that effect.
Textual Research
The Old Man by the Sea's Scheming Mind
The book of masters says: There was a person who went to the seaside every day to befriend seagulls. His father heard of this
之。謂其子曰。明日可取一鷗來看。子曰諾。明日至海邊。群鷗旋飛不下矣。
羅漢影
佛與舍利弗同立。有鷹逐鴿。就舍利弗影中。鷹不敢下。鴿猶戰慄不已。過佛影中。遂不戰慄。佛大慈故也。
位滿
智者大師說曰。別教階位五十二。第一外凡。十信。第二內凡。習種性。十住。第三性種性。十行。第四道種性。十回向。第五聖種性。十地。第六等覺地。鄰真極聖。眾學之頂也。第七妙覺地。了了見性。稱妙覺也。
惡衣服
論語子曰。禹。吾無間然矣。惡衣服。而致美乎黻冕。
梵網
十重中。第一殺戒。四十八輕中。第十畜殺眾生具戒。第二十九。邪命自活戒。當於本經考之。
楞伽經曰。佛告大慧菩薩。有無量因緣不應食肉。謂眾生從本已來。展轉因緣。常為六親。以親想故。不應食肉。不凈氣分所生長故。不應食肉。眾生聞氣。悉生恐怖故。不應食肉。令修行者慈心不生故。不應食肉。凡愚所嗜。臭穢不凈。無善名稱故。不應食肉。令諸咒術不成就故。不應食肉。以殺生見形起識。深味著故。不應食肉。諸天所棄故。不應食肉。令口氣臭故。不應食肉。夜多惡夢故。不應食肉。虎狼聞香故。不應食肉。令人飲食無節量故。不應食肉。令修行者
【現代漢語翻譯】 現代漢語譯本： （漁夫）告訴他的兒子說：『明天可以捉一隻海鷗來看。』兒子回答說：『好的。』第二天，（兒子）到了海邊，（海鷗）成群盤旋飛舞，不敢下來了。
羅漢影
佛陀與舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）一同站立。有一隻老鷹追逐一隻鴿子，（鴿子）飛到舍利弗的影子中，老鷹不敢下來，鴿子仍然戰慄不止。飛過佛陀的影子中，就不再戰慄了。這是因為佛陀具有偉大的慈悲。
位滿
智者大師（一位重要的佛教人物）說：『別教的階位有五十二個。第一是外凡，包括十信位。第二是內凡，包括習種性、十住位。第三是性種性，包括十行位。第四是道種性，包括十回向位。第五是聖種性，包括十地位。第六是等覺地，接近真理，極其神聖，是所有修學的頂峰。第七是妙覺地，完全了悟自性，稱為妙覺。』
惡衣服
《論語》中孔子說：『禹（一位古代聖賢），我對他沒有什麼可挑剔的了。他自己穿著粗劣的衣服，卻致力於祭祀時穿華美的禮服。』
梵網
在十重戒中，第一條是殺戒。在四十八輕戒中，第十條是關於禁止蓄養殺生工具的戒律，第二十九條是關於邪命自活的戒律。這些都應當參考《梵網經》來理解。
《楞伽經》（Laṅkāvatāra Sūtra）中說：佛陀告訴大慧菩薩（Mahāmati）：『有無量的因緣不應該吃肉。因為眾生從根本以來，輾轉輪迴，常常互為六親。因為有親人的想法，所以不應該吃肉。因為肉是不凈之氣所生長的，所以不應該吃肉。眾生聞到氣味，都會產生恐怖，所以不應該吃肉。會令修行者慈悲心不生起，所以不應該吃肉。肉是凡夫愚人所喜好，臭穢不凈，沒有好的名聲，所以不應該吃肉。會令各種咒術不能成就，所以不應該吃肉。因為殺生時見到形體而生起分別意識，深深地貪著味道，所以不應該吃肉。會被諸天所拋棄，所以不應該吃肉。會令口氣惡臭，所以不應該吃肉。晚上會做很多惡夢，所以不應該吃肉。老虎和狼聞到香味會來，所以不應該吃肉。會令人飲食沒有節制，所以不應該吃肉。會令修行者……』
【English Translation】 English version: (A fisherman) told his son: 'Tomorrow you can catch a seagull to show me.' The son replied: 'Okay.' The next day, (the son) went to the seashore, (the seagulls) circled and flew, not daring to come down.
Arhat's Shadow
The Buddha and Śāriputra (one of the Buddha's ten principal disciples, known for his wisdom) were standing together. A hawk was chasing a pigeon. (The pigeon) flew into Śāriputra's shadow, and the hawk did not dare to come down; the pigeon was still trembling. (The pigeon) flew into the Buddha's shadow, and it no longer trembled. This is because the Buddha has great compassion.
Completion of Stages
The Great Master Zhiyi (an important Buddhist figure) said: 'The stages of the Separate Teaching are fifty-two. The first is the Outer Ordinary, including the Ten Faiths. The second is the Inner Ordinary, including the Stages of Habitual Nature and the Ten Dwellings. The third is the Nature Stage, including the Ten Practices. The fourth is the Path Stage, including the Ten Dedications. The fifth is the Sage Stage, including the Ten Grounds. The sixth is the Stage of Near-Perfect Enlightenment, close to the truth, extremely sacred, and the pinnacle of all learning. The seventh is the Stage of Wonderful Enlightenment, fully realizing one's own nature, called Wonderful Enlightenment.'
Bad Clothes
Confucius said in the Analects: 'I can find no fault with Yu (an ancient sage). He himself wore coarse clothes but devoted his attention to the beautiful ceremonial robes used in sacrifices.'
Brahma's Net
Among the ten major precepts, the first is the precept against killing. Among the forty-eight minor precepts, the tenth is about the precept against keeping tools for killing living beings, and the twenty-ninth is about the precept against wrong livelihood. These should be understood by referring to the Brahma Net Sutra.
The Laṅkāvatāra Sūtra says: The Buddha told Mahāmati: 'There are countless reasons why one should not eat meat. Because sentient beings, from the beginningless past, have transmigrated and often been each other's six kinds of relatives. Because of the thought of relatives, one should not eat meat. Because meat is produced from impure substances, one should not eat meat. When sentient beings smell the odor, they all become terrified, so one should not eat meat. It prevents practitioners from generating compassion, so one should not eat meat. Meat is liked by foolish ordinary people, is foul and impure, and has no good reputation, so one should not eat meat. It prevents various mantras from being accomplished, so one should not eat meat. Because when killing, seeing the form gives rise to discriminating consciousness, and one deeply craves the taste, so one should not eat meat. It is abandoned by the gods, so one should not eat meat. It makes one's breath foul, so one should not eat meat. One has many nightmares at night, so one should not eat meat. Tigers and wolves come when they smell the fragrance, so one should not eat meat. It causes people to eat and drink without moderation, so one should not eat meat. It causes practitioners to...'
不生厭離故。不應食肉。我常設言。凡所飲食。作食子肉想。作服藥想故。不應食肉。佛復說偈。略云。為利殺眾生。以財網諸肉。二俱是惡業。死墮叫呼獄。是故不應食。酒肉蔥韭蒜。悉為聖道障。食肉無慈悲。永背正解脫。是故不應食。
龍舒凈土文曰。人能斷肉。固為上也。如不能斷。且食三凈肉。而減省。食若兼味。且去其一。如兩餐皆肉。且一餐以素。人生祿料有數。若此自可延壽。語曰。世上欲無刀兵劫。須是眾生不食肉。斯言可不畏哉。
(還)謹按梵網特舉其重。楞伽兼及其餘。食肉之禁嚴矣。而王居士乃為三凈。及減省之說。得非與請損日攘者同與。曰不然。攘雞是一人之小惡。可以頓革。而曰請損。是有養惡之意。食肉乃世俗之積弊。可以漸化。而欲遽止。不免有捍格之愆。是故魯人獵較。孔子亦獵較。豈其得已哉。居士之意亦猶是耳。雖然。觀其延壽之說。是寓夫潛消默奪之微權。刀兵之語。是動其恐懼修省之要術。居士之為世慮者。何其深且遠耶。
考證
祿料有數
前定錄。唐晉公韓滉之在中書也。召一吏。久而後至。公怒。吏曰。某不幸。兼屬陰司。公曰。既屬陰司。有何所主。吏曰。某所主。三品已上食料。若然。明日我食當以何食。吏曰。機不可[
【現代漢語翻譯】 現代漢語譯本： 因為不生起厭惡和遠離之心，所以不應該吃肉。我常常這樣說，凡是所飲食的，都要作吃自己子女的肉想，作服用藥物想，所以不應該吃肉。佛陀又說了偈語，大略是說：『爲了利益自己而殺害眾生，用錢財來購買各種肉類，這兩種都是惡業，死後會墮入叫喚地獄。』因此不應該吃肉。酒、肉、蔥、韭菜、蒜，都是修習聖道的障礙。吃肉的人沒有慈悲心，永遠背離真正的解脫。所以不應該吃肉。 《龍舒凈土文》中說：『人如果能夠斷除肉食，固然是最好的。如果不能斷除，就吃三凈肉（不見殺、不聞殺、不為己殺），並且減少肉食的量。如果飲食兼有肉的味道，就去掉其中一種。如果兩餐都吃肉，就改為一餐吃素。』人生所享用的俸祿是有定數的，如果這樣做，自然可以延長壽命。俗話說：『世上想要沒有刀兵劫難，必須是眾生不吃肉。』這句話難道不值得畏懼嗎？ （還）謹按，梵網經舉出吃肉的嚴重性，楞伽經兼顧到其他的方面，禁止吃肉的規定是很嚴格的。而王居士卻有三凈肉以及減少肉食的說法，這難道不是和『請損日攘』（比喻逐漸侵佔）的人一樣嗎？回答說：不是的。偷雞是一個人的小惡，可以立刻改正。而說『請損』，是有培養惡習的意圖。吃肉是世俗長期積累的弊病，可以逐漸改變。如果想要立刻禁止，難免會有牴觸的過失。所以魯國人舉行狩獵比賽，孔子也參加了狩獵比賽，難道是他自己願意的嗎？王居士的意思也是這樣啊。雖然如此，觀察他關於延長壽命的說法，是寄託了逐漸消除、默默奪取的微妙權力。刀兵劫難的說法，是觸動人們的恐懼，從而修身反省的重要方法。王居士為世人考慮，是多麼的深刻和長遠啊！ 考證： 祿料有數： 《前定錄》記載，唐朝晉公韓滉在中書省任職時，召見一位小吏，過了很久他才到。韓滉很生氣。小吏說：『我不幸，還兼管陰間的事務。』韓滉說：『既然兼管陰間的事務，主管什麼呢？』小吏說：『我主管三品以上官員的食料。』韓滉說：『既然這樣，明天我吃的應該是什麼？』小吏說：『天機不可泄漏。』
【English Translation】 English version: Because one does not generate aversion and detachment, one should not eat meat. I have often said that whatever is eaten and drunk should be regarded as eating the flesh of one's own children, and as taking medicine, therefore one should not eat meat. The Buddha also spoke a verse, roughly saying: 'To kill sentient beings for one's own benefit, and to use wealth to buy various kinds of meat, both are evil deeds, and after death one will fall into the screaming hell.' Therefore, one should not eat meat. Wine, meat, onions, leeks, and garlic are all obstacles to the practice of the holy path. Those who eat meat have no compassion and will forever turn away from true liberation. Therefore, one should not eat meat. The Longshu Pure Land Text says: 'If a person can abstain from meat, that is certainly the best. If one cannot abstain, then eat the three kinds of pure meat (not seen being killed, not heard being killed, not killed for oneself), and reduce the amount of meat eaten. If the diet includes the taste of meat, then remove one of them. If both meals are meat, then change one meal to vegetarian.' The amount of salary and food that one enjoys in life is fixed, and if one does this, one can naturally prolong life. As the saying goes: 'If the world wants to be free from the calamity of war, then sentient beings must not eat meat.' Is this saying not worthy of fear? (Also) respectfully note that the Brahma Net Sutra emphasizes the seriousness of eating meat, and the Lankavatara Sutra takes into account other aspects, and the prohibition against eating meat is very strict. However, Wang Jushi (a lay Buddhist) has the saying of three kinds of pure meat and reducing meat consumption. Isn't this the same as someone who 'gradually encroaches' (a metaphor for gradual encroachment)? The answer is: no. Stealing a chicken is a small evil of one person, which can be corrected immediately. But saying 'gradually encroach' is with the intention of cultivating bad habits. Eating meat is a long-standing problem of the world, which can be changed gradually. If one wants to prohibit it immediately, it is inevitable that there will be the fault of resistance. Therefore, when the people of Lu held a hunting competition, Confucius also participated in the hunting competition, was it because he wanted to? Wang Jushi's meaning is also like this. Even so, observing his saying about prolonging life, it is entrusting the subtle power of gradually eliminating and silently seizing. The saying of the calamity of war is to touch people's fear, so as to cultivate oneself and reflect on oneself. Wang Jushi's consideration for the world is so profound and far-reaching! Verification: The amount of salary and food is fixed: The Preordained Record records that when Han Huang, the Duke of Jin of the Tang Dynasty, was working in the Zhongshu Province, he summoned a minor official, and it took a long time for him to arrive. Han Huang was very angry. The minor official said: 'Unfortunately, I also manage affairs in the underworld.' Han Huang said: 'Since you also manage affairs in the underworld, what do you manage?' The minor official said: 'I manage the food and salary of officials above the third rank.' Han Huang said: 'In that case, what should I eat tomorrow?' The minor official said: 'Heaven's secrets cannot be revealed.'
泄-(戈-、)+丈]。乞疏以紙。過後為驗。明日公被召入。適遇大官進食。糕糜一器。上以其半賜晉公。退而腹脹。醫飲以橘皮湯。視吏所疏。皆如其言。公復問人間之食。皆有籍耶。吏對曰。三品已上。日支。五品已上。有權者旬支。無則月支。六品至一命皆季支。其不食祿者年支耳。故知飲食有分。豐儉無差。所以龍舒又云。人生受用之數有限。限盡則早終耳。斯言豈不信夫。
日攘
孟子曰。今有人日攘其鄰之雞者。或告之曰。是非君子之道。請損之。月攘一雞。以待來年然後已。何如。如知其非義。斯速已矣。何待來年。
獵較
獵者奪禽獸以祭。謂之獵較。魯國非禮之俗也。未可頓格。故孟子曰。魯人獵較。孔子亦獵較。
楞嚴經曰。阿難。我令比丘食五凈肉。此肉皆我神力化生。本無命根。汝婆羅門。地多蒸濕。加以砂石。草萊不生。我以大悲神力所加。假名為肉。汝得其味。柰何如來滅度之後。食眾生肉。名為釋子。
(還)謹按先佛懸記之言。則今世之三凈五凈。不當食明矣。柰何憚于蔬素者。往往以三凈五凈借口。而言佛有方便之門。何其謬哉。不特此也。昔六祖食肉邊之菜。韜光晦跡故耳。今世之貪著其味者。往往食肉邊之菜。曰此祖師之成法也。噫
【現代漢語翻譯】 現代漢語譯本 泄-(戈-、)+丈]。乞疏以紙。過後為驗。明日晉公被召入宮。恰好遇到大官進食。呈上糕糜一器。皇上將其中一半賜給晉公。晉公退朝後腹脹難忍。醫生給他服用橘皮湯。檢視官吏所記錄的，都如之前所說。晉公又問人間的食物，都有登記嗎？官吏回答說：『三品以上的官員，每日供給。五品以上的官員，有權勢的每旬供給，沒有權勢的每月供給。六品到一命的官員，每季度供給。那些不吃俸祿的人，每年供給。』所以知道飲食各有定數，豐儉沒有差別。因此龍舒居士又說，人生所能享受的福分是有限度的，福分用盡，就會早死。』這話難道不值得相信嗎？ 日攘 孟子說：『現在有個人每天偷鄰居的雞。有人告訴他說：『這不是君子的行為，請減少偷雞的次數。』那人說：『那就每月偷一隻雞，等到明年再停止。』這樣如何呢？』如果知道這件事是不義的，就應該立刻停止，何必等到明年呢？ 獵較 獵人奪取禽獸來祭祀，叫做『獵較』。這是魯國不合禮儀的習俗。不能立刻禁止。所以孟子說：『魯國人進行獵較，孔子也進行獵較。』 《楞嚴經》（Śūraṅgama Sūtra）說：『阿難（Ānanda，佛陀的十大弟子之一）。我允許比丘食用五凈肉。這些肉都是我用神力變化出來的，本來沒有命根。你們婆羅門（Brahmin），土地多潮濕，加上砂石，草木不生。我用大悲神力加持，假名為肉，你們才得以獲得滋養。為何如來滅度之後，食用眾生肉，卻還自稱為釋迦牟尼佛的弟子呢？』 （還）我仔細考察前代佛陀懸記的言論，那麼當今世上的三凈肉、五凈肉，是不應當食用的，這已經很明顯了。為什麼那些害怕吃素的人，往往以三凈肉、五凈肉作為借口，說佛有方便之門呢？這真是太荒謬了。不僅如此，過去六祖慧能（Huineng）吃肉邊的菜，是爲了韜光養晦。現在那些貪戀肉味的人，也吃肉邊的菜，說這是祖師的成法。唉！
【English Translation】 English version [Missing character] Begged for paper to record it. Later, it was verified. The next day, Duke Jin was summoned to the palace. It happened that a high official was presenting food. A bowl of rice porridge was offered. The emperor bestowed half of it to Duke Jin. After returning, the Duke felt bloated. The doctor prescribed tangerine peel soup. Upon checking the official's record, everything was as stated. Duke Jin then asked if all food in the human world was registered. The official replied, 'Officials of the third rank and above receive daily provisions. Those of the fifth rank and above, if powerful, receive provisions every ten days; if not, monthly. Officials from the sixth rank to the first rank receive provisions quarterly. Those who do not receive stipends receive them annually.' Thus, it is known that food and drink are allotted, and there is no difference in abundance or scarcity. Therefore, Longshu also said, 'The amount of enjoyment a person receives in life is limited. When the limit is reached, they will die early.' Is this not believable? Daily Theft Mencius said, 'Suppose there is a man who steals his neighbor's chicken every day. Someone tells him, 'This is not the way of a gentleman; please reduce it.' The man says, 'Then I will steal one chicken a month, and stop after next year.' What about that?' If he knows it is unrighteous, he should stop immediately. Why wait until next year? Hunting Sacrifice Hunters seize birds and beasts for sacrifice, which is called 'hunting sacrifice' (liè jiào). This was an unceremonious custom in the State of Lu. It cannot be stopped immediately. Therefore, Mencius said, 'The people of Lu engaged in hunting sacrifice, and Confucius also engaged in hunting sacrifice.' The Śūraṅgama Sūtra (Léngyán Jīng) says, 'Ānanda (Ānán, one of the ten great disciples of the Buddha), I allow monks to eat the five kinds of pure meat. This meat is all transformed by my divine power and originally has no life force. You Brahmins (Póluómén), your land is mostly damp, with sand and stones, and grass does not grow. I use the power of great compassion to add to it, falsely calling it meat, so you can get its taste. Why, after the Tathāgata (Rúlái) has passed away, do you eat the flesh of sentient beings and call yourselves disciples of Śākyamuni (Shìjiāmóunífó)?' (Also) I carefully examine the words of the previous Buddhas' predictions, then it is clear that the three kinds of pure meat and five kinds of pure meat of today should not be eaten. Why do those who are afraid of eating vegetarian food often use the three kinds of pure meat and five kinds of pure meat as an excuse, saying that the Buddha has expedient means? How absurd! Not only that, but in the past, the Sixth Patriarch Huineng (Huìnéng) ate the vegetables next to the meat to conceal his wisdom. Now, those who are greedy for the taste of meat also eat the vegetables next to the meat, saying that this is the established practice of the patriarch. Alas!
。可哂也夫。
考證
三凈五凈
不見殺。不聞殺。不疑為我殺。名曰三凈。加自死鳥殘。名曰五凈。
婆羅門
此西域俗種也。什曰。廣學問求邪道。自恃智慧。驕慢自在。名婆羅門。
肉邊菜
壇經曰。惠能至曹溪。又被惡人尋逐。乃於四會縣避難獵人隊中。每至飯時。以菜寄煮肉𩝄。或問。則對曰。但吃肉邊菜耳。
論不飲酒
梵網經曰。若佛子故飲酒。而酒生過失無量。若自身手過酒器與人飲酒者。五百世無手。何況自飲。亦不得教一切人飲。及一切眾生飲酒。一切酒不得飲。若故自飲。教人飲者。犯輕垢罪。
戒疏發隱曰。過失無量者。非但三十六失。大論又明三十五失。律中又明十過。更細推之。其為過失。不可勝舉。具降龍之力。伏地無知。蹈攘雞之非。諸戒喪盡。乃至威雄炮烙。而牛飲滅宗。功著澶淵。而漏言失事。過之生也寧有量乎。問。沉湎之流。理應無手。云何過器。便獲斯殃。且如君父之壽。臣子稱觴。豈得以誠敬之心。反招惡劣之報。答。凡言罪者。皆為有菩薩戒者言也。已受菩薩大戒。當行菩薩大道。發大心。證大果。乃所以壽吾君親。而杯酒之敬。敬之小者也。然而無手之報。非此類所感。彼感報者。蓋是執持癡器。
{ "translations": [ "可笑啊！", "", "考證", "", "三凈五凈", "", "『不見殺』，『不聞殺』，『不疑為我殺』，這叫做『三凈』。加上『自死』和『鳥殘』，叫做『五凈』。", "", "婆羅門 (Brahmin)", "", "這是西域的一種人。鳩摩羅什 (Kumārajīva) 說：『廣泛學習，追求邪道，自恃智慧，驕傲放縱，叫做婆羅門。』", "", "肉邊菜", "", "《壇經》說：『惠能 (Huineng) 到曹溪 (Caoxi) 后，又被惡人追尋，於是到四會縣 (Sihui County) 獵人隊伍中避難。每次吃飯時，都把菜放在煮肉的鍋里。有人問他，他就回答說：『只是吃肉邊的菜罷了。』", "", "論不飲酒", "", "《梵網經》說：『如果佛弟子故意飲酒，那麼飲酒產生的過失是無量的。如果自己用手傳遞酒器給別人飲酒，那麼五百世沒有手，何況自己飲用。也不得教一切人以及一切眾生飲酒。一切酒都不得飲用。如果故意自己飲用，教人飲用，就犯輕垢罪。』", "", "《戒疏發隱》說：『過失無量，不僅僅是三十六種過失。《大智度論》又說明三十五種過失。律中又說明十種過失。更仔細地推究，它的過失是數不勝數的。具有降龍的力量，也會伏倒在地，毫無知覺。做出像雞一樣跳躍爭鬥的醜態，各種戒律都喪失殆盡。甚至像威猛的炮烙酷刑，也會因為牛飲而滅絕宗族。功勞寫在澶淵 (Chanyuan)，也會因為失言而壞事。過失的產生難道有數量嗎？』問：『沉迷於飲酒的人，理應沒有手，為什麼傳遞酒器，就會遭受這樣的災殃？比如君父的壽宴，臣子敬酒，難道以誠敬之心，反而招致惡劣的報應？』答：『凡是說罪，都是對受了菩薩戒的人說的。已經受了菩薩大戒，應當行菩薩大道，發大心，證大果，這才是為君親祝壽的正確方式。而杯酒之敬，只是敬意中很小的一部分。然而無手的報應，不是這類行為所感召的。那些感召這種報應的人，是執迷於酒器，』」 ], "english_translations": [ "How laughable!", "", "Textual Research", "", "Threefold Purity and Fivefold Purity", "", "'Not seeing the killing, not hearing the killing, not suspecting it was killed for me,' this is called 'Threefold Purity.' Adding 'self-dead' and 'bird-remains,' it is called 'Fivefold Purity.'", "", "Brahmin (婆羅門)", "", "This is a type of people from the Western Regions. Kumārajīva (什) said: 'Extensively learning and seeking heterodox paths, relying on their own wisdom, arrogant and unrestrained, are called Brahmins.'", "", "Vegetables Near Meat", "", "The Platform Sutra (壇經) says: 'After Huineng (惠能) arrived at Caoxi (曹溪), he was pursued by evil people, so he took refuge in a hunter's group in Sihui County (四會縣). Every mealtime, he would put vegetables in the pot where meat was being cooked. When asked, he would reply: 'I am only eating vegetables near the meat.'", "", "On Not Drinking Alcohol", "", "The Brahma Net Sutra (梵網經) says: 'If a Buddha-disciple intentionally drinks alcohol, the faults arising from drinking are immeasurable. If one uses their own hand to pass a wine vessel to another to drink, they will be handless for five hundred lifetimes, let alone drinking it themselves. Nor should they teach all people and all sentient beings to drink alcohol. All alcohol must not be drunk. If one intentionally drinks it themselves or teaches others to drink it, they commit a minor offense.'", "", "The 'Hidden Meaning of the Commentary on the Precepts' (戒疏發隱) says: 'Immeasurable faults are not only the thirty-six faults. The Mahāprajñāpāramitāśāstra (大智度論) also explains thirty-five faults. The Vinaya (律) also explains ten faults. Upon closer examination, its faults are countless. One may have the strength to subdue dragons, yet fall to the ground unconscious. One may make ugly scenes like chickens fighting, and all precepts are lost. Even with the fierce punishment of branding irons, one's clan can be exterminated due to excessive drinking. Even with meritorious service written at Chanyuan (澶淵), one can ruin things with a slip of the tongue. Can the arising of faults be quantified?' Question: 'Those who are addicted to alcohol should be handless, so why would passing the wine vessel incur such disaster? For example, at the birthday banquet of a lord or father, a subject offers wine. Could it be that with sincere respect, one would instead invite evil retribution?' Answer: 'All talk of offenses is directed towards those who have received the Bodhisattva precepts. Having received the great Bodhisattva precepts, one should walk the great path of the Bodhisattva, generate great aspiration, and realize great fruit; this is the correct way to wish one's lord and parents long life. And the offering of a cup of wine is only a small part of that respect. However, the retribution of being handless is not caused by this kind of action. Those who incur this retribution are those who are attached to the wine vessel.'" ] }
酙酌癡藥。獎誘癡人。成就癡業耳。豈比稱觴君父。雖不名大敬。終不失為誠敬之心乎。無手之報。加於此等。則忠臣孝子。必有憤惋而不平者。吾故表而出之。他如末利飲酒。以女人而有丈夫之作。見機行權。正大士之體也。安可以常法拘之。如無末利之心。妄希末利之跡。獲罪如律。害莫大焉。慎之慎之。
考證
五百世無手
發隱曰。有五五百。一五百。在咸糟地獄。二五百。在沸屎。三五百。在曲蛆蟲。四五百。在蠅蚋。五五百。在癡熟無知蟲。今之五百。或是最後。與人癡藥。故生癡熟蟲中也。無手者。不是儘是人中無手。如蛇蚓鰍鱔之屬。無手之報也。
一切酒
又云。酒有多種。一谷造。二果造。如甘蔗葡萄棗等。三藥造。諸香樹華葉等。又乳熱者亦可作酒。諸酒醉人。力有強弱耳。
飲酒三十六失
不孝父母。輕慢長友。不敬三寶。不信經法。誹謗沙門。訐露人罪。恒說妄語。誣人惡事。傳言兩舌。惡口傷人。生病之根。爭鬥之本。惡名流佈。人所憎嫌。排斥聖賢。怨黷天地。廢忘事業。破散家財。恒無慚愧。不知羞恥。無故捶打奴僕。橫殺眾生。姦淫他妻。偷人財物。疏遠善人。狎近惡友。常懷恚怒。日夜憂愁。牽東引西。持南著北。倒溝臥路。墮車
【現代漢語翻譯】 現代漢語譯本： 調製令人神志不清的藥物，引誘愚癡之人，最終促成愚癡的行為。這怎麼能與舉杯敬君父相比呢？雖然稱不上是極大的尊敬，但終究不會失去那份真誠恭敬的心意啊。如果將沒有手（受報應）的情況加於這些人身上，那麼忠臣孝子必定會感到憤慨和不平。所以我才將這些事明確地指出來。至於像末利（Moli）飲酒，以女人的身份卻有丈夫般的作為，這是見機行事，權宜變通，正是大菩薩的體現。怎麼可以用常規的法則來約束她呢？如果沒有末利（Moli）的心境，卻妄想效仿末利（Moli）的行為，那麼就會像觸犯了法律一樣獲罪，危害極大啊。要謹慎啊，謹慎啊。
考證
五百世無手
《發隱》中說：有五種五百世。第一種五百世，在地獄的咸糟地獄中。第二種五百世，在沸騰的糞便中。第三種五百世，在彎曲的蛆蟲中。第四種五百世，在蠅蚋中。第五種五百世，在愚癡遲鈍、沒有知覺的蟲子中。現在的五百世，或許是最後一種，因為給人愚癡的藥物，所以才會生在愚癡遲鈍的蟲子中。所謂沒有手，不是說所有的人都沒有手，比如像蛇、蚯蚓、泥鰍、鱔魚之類，這就是沒有手的報應。
一切酒
又說，酒有很多種類。第一種是用穀物釀造的。第二種是用水果釀造的，比如甘蔗、葡萄、棗等。第三種是用藥物釀造的，用各種香樹的花、葉等。還有乳汁發熱也可以用來釀酒。各種酒都能使人醉，只是效力有強有弱罷了。
飲酒三十六失
不孝順父母，輕慢年長的朋友，不尊敬佛、法、僧三寶，不相信經書佛法，誹謗出家修道的沙門（Shamen），揭發別人的罪過，經常說謊，誣陷別人做壞事，傳播謠言，搬弄是非，惡語傷人，是產生疾病的根源，是引起爭鬥的根本，惡名遠揚，被人憎恨厭惡，排斥聖賢之人，怨天尤人，褻瀆天地，荒廢事業，敗壞家產，經常沒有慚愧之心，不知羞恥，無緣無故地毆打奴僕，隨意殺害眾生，姦淫別人的妻子，偷盜別人的財物，疏遠善良的人，親近邪惡的朋友，常常懷有怨恨和憤怒，日夜憂愁，東拉西扯，指鹿為馬，橫臥在水溝邊或道路上，從車上跌落。
【English Translation】 English version: To concoct stupefying drugs, to entice foolish people, ultimately leading to the accomplishment of foolish deeds. How can this be compared to raising a cup to honor one's lord and father? Although it may not be considered the greatest respect, it ultimately does not lose the sincerity and reverence of the heart. If the retribution of being without hands were to befall such individuals, then loyal ministers and filial sons would surely feel indignant and aggrieved. Therefore, I explicitly point these matters out. As for Moli (末利), drinking wine, acting like a man despite being a woman, this is acting expediently and adapting to circumstances, truly embodying the essence of a great Bodhisattva. How can one be constrained by conventional rules? If one does not possess the mind of Moli (末利), yet presumptuously attempts to imitate Moli's (末利) actions, then one will be punished as if violating the law, causing immense harm. Be cautious, be cautious.
Textual Research
Five Hundred Lifetimes Without Hands
The 'Fa Yin' (發隱) states: There are five types of five hundred lifetimes. The first five hundred lifetimes are in the Salty Dregs Hell. The second five hundred lifetimes are in boiling excrement. The third five hundred lifetimes are in curved maggots. The fourth five hundred lifetimes are in flies and gnats. The fifth five hundred lifetimes are in foolish, dull, and unconscious insects. The current five hundred lifetimes may be the last type, because of giving stupefying drugs, hence being born in foolish and dull insects. The so-called 'without hands' does not mean that all people are without hands, such as snakes, earthworms, loaches, eels, and the like; this is the retribution of being without hands.
All Kinds of Wine
It is also said that there are many kinds of wine. The first is made from grains. The second is made from fruits, such as sugarcane, grapes, dates, etc. The third is made from medicinal herbs, using various fragrant tree flowers, leaves, etc. Also, heated milk can be used to make wine. All kinds of wine can intoxicate people, but the potency varies.
Thirty-Six Faults of Drinking Wine
Being unfilial to parents, disrespecting elder friends, not revering the Three Jewels (Sanbao 三寶) of Buddha, Dharma, and Sangha, not believing in scriptures and Buddhist teachings, slandering Shamen (沙門) who have left home to cultivate the Way, exposing the faults of others, constantly telling lies, falsely accusing others of doing bad things, spreading rumors, engaging in double-tongued speech, using harsh words to hurt people, being the root of illness, being the cause of strife, having a bad reputation spread far and wide, being hated and disliked by people, rejecting sages and virtuous people, blaming heaven and earth, desecrating heaven and earth, neglecting one's career, ruining one's family fortune, constantly having no sense of shame, not knowing shame, beating servants for no reason, killing living beings at will, committing adultery with other people's wives, stealing other people's property, alienating good people, associating with evil friends, constantly harboring resentment and anger, being worried day and night, pulling east and dragging west, calling a deer a horse, lying prone by the ditch or on the road, falling from a vehicle.
墜馬。逢河落水。持燈失火。暑月熱亡。寒天凍死。
三十五失
出智論。始於現生虛乏。終於來世愚癡。
十過
律中又明十過。一顏色惡。乃至十。身壞命終墮三惡道。
具降龍之力
莎伽陀尊者。善降惡龍。后飲酒臥地上。佛過見之。語弟子曰。此人今能降蝦蟆否。
蹈攘雞之非
一五戒女。因醉。攘鄰雞。殺而食之。鄰人詰之。又妄言不見。一飲而諸戒盡破。
牛飲滅宗
商紂暴虐。為炮烙之刑。又作酒池肉林。一鼓而牛飲者三千人。卒至滅亡。
功著澶淵
宋真宗時。契丹入𡨥。𡨥準力勸帝親征。帝從之。北行渡河。六軍皆呼萬歲。契丹氣奪。受盟澶淵而歸○嘗聞之師曰。因酒而漏言失事。此𡨥公之常態。如欲去丁謂。而反為丁謂所擠。此漏言之一事也。
末利
波斯匿王夫人末利。受菩薩戒。因王欲殺廚官。置酒宴王。相共勸飲為解。廚官遂得不死。夫人詣佛。首罪。佛言。如斯犯戒。利莫大焉。見機行權。正大士之體也。
高峰師云。酒乃殺戒體之毒藥。障正念之癡云。伐善種之斧斤。滋業火之薪草。啟煩惱趣。閉功德門。古今君臣士庶。未有不因而喪亂者。書中有禹惡旨酒之格言。俗典尚爾。況吾佛
【現代漢語翻譯】 現代漢語譯本 墜馬。逢河落水。持燈失火。暑月熱亡。寒天凍死。
三十五失
出自《大智度論》。始於現世的空虛貧乏，終於來世的愚昧無知。
十過
律藏中又說明了十種過失：一、容貌醜陋，乃至十、身壞命終墮入三惡道。
具降龍之力
莎伽陀尊者（Sāgata，一位尊者）善於降伏惡龍。後來他飲酒後臥倒在地，佛陀經過看見他，對弟子們說：『這個人現在還能降伏蝦蟆嗎？』
蹈攘雞之非
一位受持五戒的女子，因為醉酒，偷了鄰居的雞，殺了吃掉。鄰居責問她，她又妄語說沒看見。一次飲酒就將所有戒律都破壞了。
牛飲滅宗
商紂王暴虐，施行炮烙的酷刑，又建造酒池肉林。一次擊鼓，牛飲（像牛一樣大量飲酒）的有三千人，最終導致了滅亡。
功著澶淵
宋真宗時，契丹（Khitan，古代民族名）入侵。寇準（Kou Zhun，人名）極力勸說皇帝親自征戰。皇帝聽從了他的建議，向北渡河。六軍都高呼萬歲，契丹的氣勢被奪，接受了澶淵之盟（Chanyuan Treaty，歷史事件）而退兵。曾經聽老師說：『因為飲酒而泄露言語，導致事情失敗，這是寇準的常態。』例如想要去除丁謂（Ding Wei，人名），反而被丁謂所排擠，這就是泄露言語的一件事。
末利
波斯匿王（Prasenajit，國王名）的夫人末利（Mallika，王后名），受持菩薩戒。因為國王想要殺廚師，末利夫人設定酒宴勸國王飲酒，以此來為廚師解脫。廚師因此得以不死。夫人去見佛陀，承認自己的罪過。佛陀說：『像這樣的犯戒，利益沒有比這更大的了。』見機行事，正是大菩薩的作為。
高峰師（Gaofeng，禪師名）說：『酒是殺害戒體的毒藥，是遮蔽正念的癡暗烏雲，是砍伐善根的斧頭，是滋長業火的柴草，開啟煩惱之門，關閉功德之門。古往今來的君王、大臣、士人、百姓，沒有不因此而喪身亡國的。』書中還有禹（Yu the Great，古代帝王名）厭惡美酒的格言，世俗的典籍尚且如此，更何況是我的佛門呢？
【English Translation】 English version Falling from a horse. Encountering a river and drowning. Holding a lamp and causing a fire. Dying from heat in the hot months. Freezing to death in the cold days.
Thirty-five Losses
From the Mahāprajñāpāramitāśāstra (Great Treatise on the Perfection of Wisdom). Beginning with present-life emptiness and poverty, ending with future-life ignorance.
Ten Transgressions
The Vinaya (monastic rules) also clarifies ten transgressions: 1. Ugly appearance, up to 10. After the body breaks and life ends, falling into the three evil realms.
Possessing the Power to Subdue Dragons
The Venerable Sāgata (a venerable monk) was skilled at subduing evil dragons. Later, after drinking wine, he lay on the ground. The Buddha passed by and saw him, saying to his disciples, 'Can this person now subdue a toad?'
Committing the Fault of Stealing a Chicken
A woman observing the five precepts, due to drunkenness, stole a neighbor's chicken, killed and ate it. When the neighbor questioned her, she falsely claimed not to have seen it. One instance of drinking completely broke all her precepts.
Drinking Like an Ox Leads to the Destruction of a Dynasty
King Zhou of Shang was tyrannical, implementing the torture of branding with hot irons, and also creating pools of wine and forests of meat. With one drumbeat, three thousand people drank like oxen (drank excessively), ultimately leading to destruction.
Merit Established at Chanyuan
During the reign of Emperor Zhenzong of the Song Dynasty, the Khitans (an ancient ethnic group) invaded. Kou Zhun (a historical figure) strongly urged the emperor to personally lead the campaign. The emperor followed his advice and crossed the river northward. The six armies all shouted 'Long live the Emperor,' and the Khitan's morale was weakened, leading them to accept the Chanyuan Treaty (a historical event) and retreat. I once heard a teacher say, 'Due to wine, Kou Zhun often leaked words and caused affairs to fail.' For example, wanting to remove Ding Wei (a historical figure), but instead being squeezed out by Ding Wei, this is one instance of leaking words.
Mallika
Queen Mallika (a queen's name), the wife of King Prasenajit (a king's name), received the Bodhisattva precepts. Because the king wanted to kill the cook, Queen Mallika set up a wine banquet to persuade the king to drink, thereby freeing the cook. The cook was thus saved from death. The queen went to see the Buddha and confessed her transgression. The Buddha said, 'Such a transgression brings the greatest benefit.' Acting expediently according to circumstances is precisely the conduct of a great Bodhisattva.
Master Gaofeng (a Chan master's name) said, 'Wine is the poison that kills the substance of precepts, the cloud of delusion that obscures right mindfulness, the axe that fells the roots of goodness, the firewood that fuels the flames of karma, opening the gates of affliction and closing the gates of merit. Throughout history, emperors, ministers, scholars, and commoners have all suffered loss and ruin because of it.' The books also contain the maxim of Yu the Great (an ancient emperor's name) disliking fine wine; even secular classics are like this, how much more so in my Buddhist teachings?
教中。以戒定慧三學。圓修頓悟。其心安喪亂之本不除。寂滅之道難證者矣。此言五根本戒。
(還)謹按酒以防亂。是固然矣。其氣穢惡。不在五辛之下。故當絕之。豈止於防亂而已哉。昔陶淵明欲與蓮社。竟以無酒而去。噫。哲人猶爾。況其下乎。修行者。當以經律自持。以淵明為戒。亦庶幾矣。若曰。惟酒無量不及亂。此儒家之禁戒耳。必如文忠終身不醉。思遠醉勝醒人。維摩居士入酒肆能持其志。而後。可以語此。況穢惡之氣。豈修凈業者之所宜哉。禁絕為上。慎勿以此借口。經云。寧飲洋銅。慎無犯酒。可不戒與。
考證
戒定慧
見第二卷鄭青之文考證。
論不淫慾
楞嚴經曰。佛告阿難。如是眾生。入三摩地。要先嚴持清凈戒律。永斷淫心。不餐酒肉。若不斷淫及與殺生。出三界者無有是處。當觀淫慾猶如毒蛇。如見怨賊。先持聲聞四棄八棄。執身不動。後行菩薩清凈律儀。執心不起。禁戒成就。則於世永無相生相殺之業。偷劫不行。無相負累。亦於世間不還宿債。是清凈人修三摩地。父母肉眼。不須天眼。自然觀見十方世界。睹佛聞法。親奉聖旨。得大神通。游十方界。宿命清凈。得無艱險。是則名為第一增進修行漸次。
永嘉集曰。凡於女色。心無染
【現代漢語翻譯】 現代漢語譯本：教義中，以戒、定、慧三學，圓滿修習，頓悟真理。如果內心安於喪亂的根本不能去除，那麼寂滅的道路就難以證得。這裡說的是五根本戒。
（還）謹遵戒律，防止因飲酒而生亂，這固然是正確的。酒的氣味污穢惡濁，不在五辛之下，所以應當斷絕飲酒。豈止是防止生亂而已呢？過去陶淵明想要加入蓮社，最終因為不能飲酒而離去。唉！像陶淵明這樣的哲人尚且如此，更何況是其他人呢？修行的人，應當以經律來自我約束，以陶淵明為警戒，或許可以做到。如果說，只有飲酒不過量，不至於亂性，這只是儒家的禁戒罷了。必須像范仲淹終身不醉，謝安即使醉酒也勝過清醒的人，維摩居士進入酒肆也能保持自己的志向，然後才可以談論這個。況且污穢惡濁的氣味，難道是修習清凈行業的人所適宜的嗎？禁絕飲酒才是上策，千萬不要以此作為借口。經書上說：『寧願飲用熔化的銅，也千萬不要犯飲酒的戒律。』能不戒懼嗎？
考證
戒定慧
參見第二卷鄭青之文的考證。
論不淫慾
《楞嚴經》說：佛告訴阿難，像這樣的眾生，進入三摩地（Samadhi，禪定），要首先嚴格持守清凈的戒律，永遠斷除淫慾之心，不吃酒肉。如果不斷除淫慾以及殺生，想要超出三界（Trialoka，欲界、色界、無色界）是沒有可能的。應當觀察淫慾，就像毒蛇一樣，如同見到怨賊。首先持守聲聞乘的四棄八棄戒，約束身體不動，然後修行菩薩乘的清凈律儀，約束內心不起邪念。禁戒成就，那麼在世間就永遠沒有互相殘殺的業報，偷盜搶劫的行為不會發生，沒有互相拖累的事情，也不會在世間償還宿世的債務。這樣清凈的人修習三摩地，即使是父母的肉眼，不需要天眼，自然就能看見十方世界，見到佛，聽聞佛法，親自接受聖旨，得到大神通，遊歷十方世界，宿命清凈，沒有艱難險阻。這就叫做第一增進修行漸次。
《永嘉集》說：凡是對女色，內心沒有染著。
【English Translation】 English version: In the teachings, one cultivates the three studies of Sila (戒, precepts), Samadhi (定, concentration), and Prajna (慧, wisdom) to achieve complete cultivation and sudden enlightenment. If the root of chaos and disturbance in the mind is not removed, the path to Nirvana (寂滅) will be difficult to attain. This refers to the five fundamental precepts.
(Also) Carefully adhering to the precept of abstaining from alcohol to prevent disorder is certainly correct. The odor of alcohol is foul and impure, not inferior to the five pungent spices, so it should be completely abstained from. It is not just about preventing disorder. In the past, Tao Yuanming (陶淵明) wanted to join the Lotus Society (蓮社), but eventually left because he could not abstain from alcohol. Alas! Even a philosopher like Tao Yuanming was like this, how much more so for others? Those who practice should use the Sutras and Vinaya (經律) to restrain themselves, and take Tao Yuanming as a warning, perhaps then they can succeed. If one says, 'Only drinking alcohol in moderation, not to the point of causing disorder,' this is merely a Confucian prohibition. One must be like Fan Zhongyan (范仲淹), who never got drunk in his life, or Xie An (謝安), whose drunkenness was better than others' sobriety, or Vimalakirti (維摩居士), who could maintain his resolve even when entering a tavern, before one can speak of this. Moreover, how can a foul and impure odor be suitable for those who cultivate pure karma? Abstaining completely is the best policy; do not use this as an excuse. The Sutra says, 'Rather drink molten copper than violate the precept against alcohol.' Can one not be cautious?
Textual Research
Sila, Samadhi, Prajna
See the textual research in Zheng Qingzhi's (鄭青之) text in the second volume.
On Not Indulging in Lust
The Surangama Sutra (楞嚴經) says: The Buddha told Ananda (阿難), 'Such beings, entering Samadhi (三摩地), must first strictly uphold pure precepts, permanently cut off the mind of lust, and not eat alcohol or meat. If one does not cut off lust and killing, there is no way to transcend the Three Realms (三界). One should observe lust as if it were a poisonous snake, like seeing an enemy. First, uphold the four Parajikas (四棄) and eight Parajikas of the Sravakas (聲聞), restraining the body from moving, and then practice the pure precepts of the Bodhisattvas (菩薩), restraining the mind from arising. When the precepts are accomplished, then in the world there will be no karma of mutual killing, no stealing or robbery will occur, there will be no mutual burdens, and one will not repay past debts in the world. Such pure people, cultivating Samadhi, even with the physical eyes of their parents, without the need for heavenly eyes, will naturally see the ten directions of the world, see the Buddha, hear the Dharma, personally receive the Holy Decree, obtain great supernatural powers, travel to the ten directions of the world, and have a pure past life without difficulties or dangers. This is called the first progressive gradual practice.'
The Yongjia Collection (永嘉集) says: 'Regarding women, the mind has no attachment.'
著。凡夫顛倒。為欲所醉。沉荒迷亂。不知其過。如捉華莖。不悟毒蛇。智人觀之。毒蛇之口。熊豹之手。猛火熱鐵不以為喻。銅柱鐵床。焦背爛腸。血肉糜潰。痛徹心髓。作如是觀。惟苦無樂。
四十二章經曰。佛言。人有患淫情不止。踞斧刃上以自除其陰。謂之曰。斷陰不如斷心。心為功曹。若止功曹。從者都息。邪心不止。斷陰何益。
(還)謹按普門品曰。若有眾生多於淫慾。常念恭敬觀世音菩薩。便得離欲。何也。蓋以心存恭敬。則邪心自息。亦自然之理耳。然則前二經。一云執心。一云斷心者。其真離欲之方乎。
考證
三摩地
即三摩缽提也。圓覺經論禪定三種。一曰。奢摩他。惟取極靜而得定者。二曰。三摩缽提。觀諸幻化而修定者。三曰禪那。離前二相而悟靜圓覺者也。
四棄
比丘四棄。殺盜淫妄。
八棄
比丘尼八棄。殺。盜。淫。妄。與男身觸。染心男。覆他重罪。隨舉大僧供給衣食。
起信論曰。應觀世間一切有身。悉皆不凈。貪愛之心自然不起。阿含經。說有國王嗜慾無厭。有一比丘。以偈諫曰。目為眵淚窟。鼻是穢涕囊。口為涎唾器。腹是屎尿倉。但王無慧目。為色所眈荒。貧道見之惡。出家修道場。
永嘉集
【現代漢語翻譯】 現代漢語譯本：沉溺於此。凡夫俗子顛倒迷惑，被慾望所迷惑，沉溺於荒唐迷亂之中，不知道自己的過錯。就像抓住花莖，卻不明白那是毒蛇。有智慧的人觀察它，（發現它比）毒蛇的嘴、熊和豹子的爪子、猛烈的火焰和熾熱的鐵還要可怕，不能用這些來比喻。（因為）銅柱鐵床的酷刑，燒焦背部，烤爛腸子，血肉糜爛潰散，痛苦直達心髓。作這樣的觀想，只有痛苦沒有快樂。
《四十二章經》說：佛說：『人有患不止的，想通過坐在斧刃上割除自己的陰部來解決問題。』（佛）對他說：『斷陰不如斷心。心是功曹（gong cao，官名，比喻慾望的根源）。如果停止功曹，跟隨它的人都會停止。邪惡的心不止息，斷陰有什麼用呢？』
（還）我仔細查閱《普門品》說：『如果有很多眾生淫慾心很重，經常唸誦恭敬觀世音菩薩（Guan Shi Yin Pusa，Avalokiteśvara）的名號，就能脫離淫慾。』為什麼呢？大概是因為心中存有恭敬，那麼邪惡的心自然就會止息，這也是自然之理。那麼前面兩部經，一部說執心，一部說斷心，這才是真正脫離淫慾的方法吧？
考證
三摩地（San Mo Di，Samadhi）
也就是三摩缽提（San Mo Ba Ti，Samapatti）。《圓覺經論》中禪定有三種：第一種叫做奢摩他（She Mo Ta，Samatha），只是追求極端的安靜而得到的禪定；第二種叫做三摩缽提（San Mo Ba Ti，Samapatti），觀察各種幻化現象而修習的禪定；第三種叫做禪那（Chan Na，Dhyana），脫離前兩種狀態而領悟寂靜圓滿覺悟的禪定。
四棄
比丘（Biqiu，Bhikkhu）的四種根本戒律：殺生、偷盜、**、妄語。
八棄
比丘尼（Bqiuni，Bhikkhuni）的八種根本戒律：殺生、偷盜、**、妄語、與男子身體接觸、對男子產生染污之心、隱瞞他人的嚴重罪行、隨意推薦大僧來供給衣食。
《起信論》說：『應當觀察世間一切有身體的眾生，全部都是不乾淨的，貪愛之心自然就不會產生。』《阿含經》中說，有一個國王貪圖沒有厭足的時候，有一位比丘（Biqiu，Bhikkhu）用偈語勸諫他說：『眼睛是眼屎眼淚的窟窿，鼻子是污穢鼻涕的囊袋，嘴巴是口水唾沫的容器，肚子是屎尿的倉庫。只是大王沒有智慧的眼睛，被美色所迷惑沉溺。貧道看到這些覺得厭惡，所以出家修行道場。』
《永嘉集》
【English Translation】 English version: Drowning in this. Ordinary people are inverted and confused, intoxicated by desire, sinking into absurdity and confusion, unaware of their faults. It's like grasping a flower stem, not realizing it's a poisonous snake. Wise people observe it and find it more terrifying than the mouth of a poisonous snake, the claws of a bear and leopard, fierce flames, and scorching iron; these cannot be used as metaphors. (Because) the torture of copper pillars and iron beds, scorching the back, roasting the intestines, flesh and blood decaying and潰散, pain penetrating the marrow. Contemplate in this way, there is only suffering and no joy.
The Sutra of Forty-two Chapters says: The Buddha said: 'If a person suffers from incessant ** and wants to solve the problem by sitting on the edge of an axe and cutting off his genitals,' (the Buddha) said to him, 'Cutting off the genitals is not as good as cutting off the mind. The mind is the Gong Cao (official title, a metaphor for the root of desire). If you stop the Gong Cao, those who follow it will stop. If the evil mind does not cease, what is the use of cutting off the genitals?'
(Also) I carefully consulted the Universal Gate Chapter, which says: 'If there are many sentient beings with strong lust, constantly reciting the name of Avalokiteśvara (Guan Shi Yin Pusa) with reverence, they can be freed from lust.' Why? Probably because there is reverence in the heart, then the evil mind will naturally cease, which is also a natural principle. Then, in the previous two sutras, one speaks of holding the mind, and the other speaks of cutting off the mind. Are these the true methods for escaping lust?
Textual Research
Samadhi (San Mo Di)
That is, Samapatti (San Mo Ba Ti). In the Yuanjue Jing Lun, there are three types of meditation: The first is called Samatha (She Mo Ta), which is meditation obtained by pursuing extreme stillness; the second is called Samapatti (San Mo Ba Ti), which is meditation practiced by observing various illusory phenomena; the third is called Dhyana (Chan Na), which is meditation that transcends the previous two states and realizes silent, complete enlightenment.
Four Parajikas
The four fundamental precepts of a Bhikkhu (Biqiu): killing, stealing, **, lying.
Eight Parajikas
The eight fundamental precepts of a Bhikkhuni (Bqiuni): killing, stealing, **, lying, physical contact with a man, having defiled thoughts towards a man, concealing the serious sins of others, and arbitrarily recommending great monks to provide food and clothing.
The Awakening of Faith says: 'One should observe that all sentient beings in the world with bodies are all impure, and the mind of greed and love will naturally not arise.' The Agama Sutra says that when a king was greedy for ** without satisfaction, a Bhikkhu (Biqiu) advised him with a verse: 'The eyes are holes of eye mucus and tears, the nose is a bag of filthy snot, the mouth is a container for saliva and spit, and the belly is a warehouse for feces and urine. It's just that the king has no wise eyes and is fascinated and addicted to beauty. The poor monk sees these and feels disgusted, so he left home to cultivate in the monastery.'
Yongjia Ji
曰。革囊盛糞。膿血之聚。外假香涂。內唯臭穢。不凈流溢。蟲蛆住處。鮑肆廁孔。亦所不及。
(還)謹按此二說。亦離欲之一法也。故悉達太子往雪山之夜。凈居天人。彰侍御之丑容。九孔流液。蛆蟲可厭。所以堅太子修道之志也。與前說正同。故並存之。以為多欲者告。
考證
不凈觀
袁氏遣欲篇云。學者欲習不凈觀。當先觀人初死之時。言詞惆悵。氣味莙蒿。息出不還。身冷無知。四大無主。妄識何往。觀想親切。可驚可畏。愛慾自然淡薄。悲智自然增明。從此而修。有九想焉。一膀脹想。二破壞想。三血涂想。四膿爛想。五青瘀想。六蟲啖想。七斷散想。八白骨想。九焚燒想。但將吾所愛之人。以上九想觀之。乃知言笑歡娛。盡屬假合。清溫細軟。究竟歸空。即我此身。后亦當爾。有何可愛而貪著哉。破欲除貪。莫此為尚矣○比丘之偈。永嘉之言。生前之不凈也。遣欲之篇。死後之不凈也。合而觀之。嗜慾者可以自戢矣。
論不食五辛
梵網經曰。若佛子不得食五辛。大蒜。茖蔥。慈蔥。蘭蔥。興渠。是五辛。一切食中不得食。若故食者。犯輕垢罪。
戒疏發隱曰。身子登廁。灰土洗凈。如法精嚴。外道感化。有病食辛。若能如是。亦奚不可。律云。有病食
【現代漢語翻譯】 現代漢語譯本：說：身體如同用皮革製成的袋子盛滿了糞便，是膿和血的聚集。外表用香塗抹，內部卻只有臭氣和污穢。不乾淨的液體流溢，是蟲子和蛆蟲居住的地方，即使是賣魚的市場和廁所的孔洞，也比不上它的骯髒。
（還）仔細考察這兩種說法，也是遠離慾望的一種方法。所以悉達多太子前往雪山的那天晚上，凈居天的天人，顯現侍女丑陋的容貌，九個孔竅流出液體，蛆蟲令人厭惡，以此來堅定太子修道的志向。與前面的說法完全相同，所以一併儲存下來，用來告誡那些慾望過多的人。
考證
不凈觀（Asubha meditation)
袁氏《遣欲篇》中說：『學習者想要修習不凈觀（Asubha meditation)，應當先觀察人剛死的時候，言語惆悵，氣味如同莙蒿。氣息呼出不再返回，身體寒冷沒有知覺，四大（四大元素）沒有主宰，妄識前往何處。』觀想得親切，就會感到驚恐和畏懼，愛慾自然會淡薄，悲憫和智慧自然會增進明瞭。從此而修習，有九想：一、膨脹想；二、破壞想；三、血涂想；四、膿爛想；五、青瘀想；六、蟲啖想；七、斷散想；八、白骨想；九、焚燒想。只要將我所愛的人，用以上九想來觀想，就會知道言語歡笑，都屬於虛假的結合，清凈溫暖細緻柔軟，最終都歸於空無。即使是我這個身體，以後也會這樣。有什麼值得愛戀而貪圖執著的呢？破除慾望消除貪念，沒有比這更好的了。』比丘的偈語，永嘉禪師的言論，是生前的不凈；《遣欲篇》所說，是死後的不凈。合在一起觀看，嗜慾的人可以自我約束了。
論不食五辛
《梵網經》中說：『如果佛弟子不得食用五辛（five pungent roots)，即大蒜（garlic）、茖蔥（shallot）、慈蔥（onion）、蘭蔥（leek）、興渠（asafoetida）。這五種辛辣之物，在一切食物中都不得食用。如果故意食用，就犯了輕垢罪。』
《戒疏發隱》中說：『舍利弗（Sariputta)上廁所，用灰土洗凈，如法精嚴，外道因此感動而歸化。有病的時候可以吃辛辣之物，如果能夠像這樣，又有什麼不可以呢？』律中說：『有病可以食用。』
【English Translation】 English version: It is said: 'A leather bag filled with feces, a collection of pus and blood. The outside is coated with fragrance, but the inside is only stench and filth. Unclean liquids overflow, a dwelling place for worms and maggots, even a fish market and toilet hole are not as foul.'
(Also) Carefully examining these two statements, they are also a method of distancing oneself from desires. Therefore, on the night when Prince Siddhartha went to the Himalayas, the Pure Abode Devas revealed the ugly appearance of the serving maids, with fluids flowing from their nine orifices and repulsive maggots, in order to strengthen the Prince's resolve to cultivate the Way. This is exactly the same as the previous statement, so it is preserved together to warn those who have excessive desires.
Textual Research
Asubha meditation (Contemplation on Repulsiveness)
Yuan Shi's 'Essay on Abandoning Desires' says: 'A student who wishes to practice Asubha meditation (Contemplation on Repulsiveness) should first observe a person at the moment of death, with words of sorrow and a scent like artemisia. The breath goes out but does not return, the body is cold and without sensation, the four great elements (Mahabhuta) have no master, and where does the deluded consciousness go?' If the contemplation is heartfelt, one will feel fear and dread, and desires will naturally fade, while compassion and wisdom will naturally increase and become clear. Practicing from this point, there are nine contemplations: 1. Bloatedness; 2. Decomposition; 3. Blood-stained; 4. Suppuration; 5. Discoloration; 6. Worm-eaten; 7. Dismemberment; 8. Skeletal remains; 9. Burning. Simply contemplate the person I love with the above nine contemplations, and one will know that words and laughter are all false unions, and that purity, warmth, delicacy, and softness ultimately return to emptiness. Even this body of mine will be like this in the future. What is there to love and cling to? Breaking desires and eliminating greed, there is nothing better than this.' The Bhikkhu's verses and Yongjia's words refer to the impurity of life; the 'Essay on Abandoning Desires' refers to the impurity after death. Combining them for contemplation, those who are addicted to desires can restrain themselves.
On Not Eating the Five Pungent Roots
The Brahma Net Sutra says: 'If a disciple of the Buddha must not eat the five pungent roots (five pungent roots), namely garlic (garlic), shallot (shallot), onion (onion), leek (leek), and asafoetida (asafoetida). These five pungent things must not be eaten in any food. If one deliberately eats them, one commits a minor offense.'
The 'Commentary on the Vinaya' says: 'Sariputta (Sariputta) went to the toilet and washed himself with ash and earth, meticulously and strictly according to the Dharma, and the heretics were moved and converted. When one is sick, one can eat pungent things; if one can do it like this, what is there that is not permissible?' The Vinaya says: 'When one is sick, one can eat them.'
辛。當處別室。葷氣已絕。方得詣佛。問。飲酒昏神。食肉害物。其過宜矣。五辛于神不昏。於物無害。經開五失。不己過乎。答。食辛雖不害物。其究亦能昏神。良以穢濁之氣。助發欲心。辛烈之味。增長恚性。欲恚覆心。頓忘明覺。非昏而何。故宜戒也。
楞嚴經曰。佛告阿難。是諸眾生。求三摩提。當斷五種辛菜。熟食發淫。生啖增恚。是食辛之人。雖能宣說十二部經。十方天仙。嫌其臭穢。咸皆遠離。諸餓鬼等。因彼食次。䑛其唇吻。常與鬼住。福德日銷。長無利益。是食辛人修三摩地。菩薩天仙。十方善人。不來守護。大力魔王。得其方便。現作佛身來為說法。非毀禁戒。贊淫怒癡。命終自為魔王眷屬。魔福盡。墮無間獄。修菩提者。永斷五辛。是名為第三增進修行漸次。
(還)謹按五辛臭穢。絕之宜矣。至沙彌十戒。又有香涂身之禁。何哉。曰。涂身以香。為己非為佛也。香之涂身。固在所禁矣。至隋尼大明。入室唸佛。口含沉香。竟得往生。又何哉。曰。口含沉香。為佛非為己也。噫。一念之差。千里之謬。香云乎哉。
考證
五辛
大蒜是胡蔥。茖蔥是韭。慈蔥是家蔥。蘭蔥是小蒜。興渠是蒠蒺。生熟皆臭。梵網經注云。興渠此地無。氣如阿魏。楞嚴會解云。興渠
【現代漢語翻譯】 現代漢語譯本： 辛（指五辛）。應當在另外的房間里，斷絕葷腥之氣后，才能去拜見佛。問：飲酒使人神志昏沉，吃肉傷害生命，這些過錯是應該的。五辛對於神志沒有昏沉的作用，對於生命也沒有傷害。但經書中說吃了五辛會有五種過失，難道不是太過分了嗎？答：吃五辛雖然不傷害生命，但最終也能使人神志昏沉。這是因為污穢的氣息，會助長引發慾望的心；辛辣的味道，會增長嗔恚之心。嗔恚之心矇蔽內心，立刻忘記清明覺悟，這難道不是昏沉嗎？所以應該戒除。
《楞嚴經》說：佛告訴阿難，這些眾生，爲了求得三摩提（Samadhi，正定），應當斷除五種辛菜。煮熟了吃會引發淫慾，生吃會增長嗔恚。吃這些辛菜的人，即使能夠宣說十二部經，十方天仙，也會嫌棄他們的臭穢，全都遠離他們。各種餓鬼等，會因為他們吃東西之後，舔他們的嘴唇，常常和鬼住在一起，福德日益減少，長久沒有利益。吃辛菜的人修習三摩地，菩薩天仙，十方善人，不會來守護他們。大力魔王，得到機會，顯現佛的身相來為他們說法，誹謗禁戒，讚揚淫慾、嗔恚、愚癡。命終之後自然成為魔王的眷屬。魔王的福報享盡，就會墮入無間地獄。修習菩提的人，永遠斷除五辛。這叫做第三增進修行漸次。
（還）我仔細考察五辛的臭穢，斷絕它們是應該的。至於沙彌十戒，又有禁止用香涂身的規定，這是為什麼呢？回答說：用香涂身，是爲了自己而不是爲了佛。用香涂身，本來就在禁止之列。至於隋朝的尼姑大明，進入房間唸佛，口中含著沉香，竟然能夠往生，這又是為什麼呢？回答說：口中含著沉香，是爲了佛而不是爲了自己。唉！一念之差，謬之千里啊！香是這樣用的啊！
考證
五辛
大蒜是胡蔥。茖蔥是韭菜。慈蔥是家蔥。蘭蔥是小蒜。興渠是蒠蒺，生熟都臭。梵網經注說，興渠這個地方沒有，氣味像阿魏。楞嚴會解說，興渠
【English Translation】 English version: Śin (referring to the five pungent spices). One should be in a separate room, having completely eliminated the smell of meat and strong-smelling vegetables, before being able to visit the Buddha. Question: Drinking alcohol clouds the mind, and eating meat harms living beings; these faults are understandable. The five pungent spices do not cloud the mind, nor do they harm living beings. But the scriptures say that eating the five pungent spices leads to five kinds of faults. Isn't that too much? Answer: Although eating pungent spices does not harm living beings, it can ultimately cloud the mind. This is because the foul and turbid air helps to incite desires; the pungent and strong flavors increase anger. Anger obscures the mind, immediately forgetting clear awareness. Isn't that clouding? Therefore, it should be avoided.
The Śūraṅgama Sūtra says: The Buddha told Ānanda (阿難): 'These sentient beings, in order to seek Samādhi (三摩提, concentration), should cut off the five kinds of pungent vegetables. Eating them cooked increases lust, and eating them raw increases anger. Those who eat these pungent vegetables, even if they can expound the twelve divisions of the scriptures, the celestial beings of the ten directions will dislike their foul odor and all stay far away from them. Various hungry ghosts, because they lick their lips after they eat, constantly dwell with ghosts, their blessings diminish daily, and they have no benefit for a long time. Those who eat pungent vegetables and cultivate Samādhi, Bodhisattvas, celestial beings, and virtuous people of the ten directions will not come to protect them. Powerful demon kings will find an opportunity to manifest the body of the Buddha to preach to them, slandering precepts and praising lust, anger, and ignorance. After death, they will naturally become the retinue of the demon king. When the demon king's blessings are exhausted, they will fall into the Avīci hell (無間地獄). Those who cultivate Bodhi (菩提, enlightenment) should forever cut off the five pungent spices. This is called the third progressive step in cultivation.'
(Also) I carefully examine the foul odor of the five pungent spices, and it is right to cut them off. As for the ten precepts of a Śrāmaṇera (沙彌), there is also a prohibition against applying fragrance to the body. Why is that? The answer is: Applying fragrance to the body is for oneself, not for the Buddha. Applying fragrance to the body is originally among the prohibited things. As for the nun Daming (大明) of the Sui Dynasty, she entered the room to recite the Buddha's name, holding agarwood in her mouth, and was actually able to be reborn in the Pure Land. Why is that? The answer is: Holding agarwood in her mouth is for the Buddha, not for herself. Alas! A difference of one thought leads to an error of a thousand miles! That is how fragrance is used!
Textual Research
The Five Pungent Spices
Garlic is Hucong (胡蔥). Shallots are Jiucai (韭菜). Cicong (慈蔥) is the domestic onion. Lancong (蘭蔥) is small garlic. Xingqu (興渠) is Xiji (蒠蒺), which is smelly whether raw or cooked. The commentary on the Brahma Net Sutra says that Xingqu (興渠) does not exist in this place, and its smell is like asafoetida. The Śūraṅgama Sūtra commentary says Xingqu (興渠).
形如蘿蔔。出地臭穢。此土無。發隱曰。蒠是蕪菁。至法數。以胡荽注興渠之下。且云梵網。今觀梵網注。並無胡荽之語。乃知其謬也。今人以胡荽為不當食。蓋本於此。
食辛五失
一生過。二天遠。三鬼近。四福消。五魔集。
附短齋圖說
梵網經(不敬好時)戒曰。若佛子以噁心故。自身謗三寶。詐現親附。口便說空。行在有中。經理白衣。為白衣通致男女。交會淫色。作諸縛著。於六齋日。年三長齋月。作殺生劫盜。破齋犯戒者。犯輕垢罪。
戒疏曰。三齋六齋。儘是鬼神得力之日。此日宜修善福過餘日。而今於好時虧慢。更加一戒。
戒疏發隱曰。噁心者。在三寶中不生好心。假現親從。實懷譭謗。發言。則口口談空。素履。則時時行有。交通白衣。不恥穢業。此等犯戒之人。于諸好時。應當瞥起慚惶。稍自修戢。而復慢不加意。作殺盜重罪。更犯輕罪。譬如犯死刑人。別有余惡。法不容貸。復加捶楚也。故加一戒。又此戒。本在家所持。出家盡壽持齋。何分月日。
考證
好時
戒疏謂六齋三長齋等。發隱曰。等者。等取余好時。如佛示生。成道。歡喜自恣等○阿彌陀佛示生。十一月十七日○釋迦牟尼佛示生。四月初八日。成道。十二月初八日
【現代漢語翻譯】 現代漢語譯本： 形狀像蘿蔔，從地裡長出來時臭穢不堪，這個地方沒有。發隱說：『蒠』就是蕪菁。至於法數，用胡荽來註釋興渠之下，並且說出自《梵網經》。現在看《梵網經》的註釋，並沒有胡荽的說法，才知道那是錯誤的。現在的人認為胡荽不應該吃，大概就是來源於此。
食辛五失
一、一生多過失。二、遠離諸天。三、接近鬼道。四、福報消減。五、魔眾聚集。
附：短齋圖說
《梵網經》（不敬好時）戒說：『如果佛弟子以噁心，自身誹謗三寶（佛、法、僧），假裝親近依附，口頭上就說空，行為卻在有中，為在家的俗人經營事務，為在家的俗人牽線搭橋，進行男女交合的淫亂行為，製造各種束縛執著，在六齋日、一年中的三個長齋月里，進行殺生、劫盜，破壞齋戒，違犯戒律的，犯輕垢罪。』
《戒疏》說：『三齋日和六齋日，都是鬼神容易得力的日子，這些日子應該修行善業，積累福報，超過其他日子。而現在在這些好日子裡虧損怠慢，所以增加一條戒律。』
《戒疏發隱》說：『噁心，是指在三寶中不生起好的心念，假裝親近順從，實際上懷著譭謗之心。說話，就口口聲聲談論空性；行為，就時時刻刻都在追求有。與在家人交通往來，不以污穢的行業為恥。這些違犯戒律的人，在各種好日子裡，應當稍微生起慚愧之心，稍微自我約束收斂，卻又怠慢不加註意，做出殺生、劫盜等重罪，更是犯了輕罪。譬如犯了死刑的人，另外還有其他惡行，法律不能寬恕，還要再加鞭打。』所以增加一條戒律。而且這條戒律，本來是在家人所持守的，出家人應該盡一生持齋，哪裡還分什麼月份日子呢？』
考證
好時
《戒疏》所說的六齋日、三長齋月等。《發隱》說：『等，是指等同於其他的好日子，如佛陀示現出生、成道、歡喜自恣等。』○阿彌陀佛（Amitabha）示現出生，十一月十七日○釋迦牟尼佛（Sakyamuni Buddha）示現出生，四月初八日；成道，十二月初八日。
【English Translation】 English version: It resembles a radish, emitting a foul odor when unearthed. This land lacks it. 『Fa Yin』 states: 『蒠 (xun)』 is a turnip. As for the Dharma numbers, coriander is used to annotate below Xing Qu, and it is said to originate from the 『Brahma Net Sutra』. Now, examining the annotations of the 『Brahma Net Sutra』, there is no mention of coriander, revealing the error. Contemporary people believe that coriander should not be consumed, likely stemming from this.
Five Losses from Consuming Pungent Spices
- Many faults arise in one's life. 2. Distance from the heavens. 3. Closeness to the realm of ghosts. 4. Diminishment of blessings. 5. Gathering of demons.
Attached: Explanation of Short Fasts
The 『Brahma Net Sutra』 (Disrespecting Auspicious Times) precept states: 『If a Buddha-disciple, with an evil mind, slanders the Three Jewels (Buddha, Dharma, Sangha), falsely appearing intimate and attached, verbally speaks of emptiness, yet acts amidst existence, managing affairs for laypeople, arranging for laypeople to engage in sexual intercourse, creating various bonds and attachments, and on the six fast days, the three long fast months of the year, commits killing and robbery, breaks the fast, and violates the precepts, they commit a minor offense.』
The 『Precept Commentary』 states: 『The three fast days and six fast days are days when ghosts and spirits easily gain power. On these days, one should cultivate good deeds and accumulate blessings, surpassing other days. Now, being deficient and negligent on these auspicious days, an additional precept is added.』
The 『Elucidation of the Precept Commentary』 states: 『An evil mind refers to not generating good thoughts towards the Three Jewels, falsely appearing intimate and compliant, while harboring slander. In speech, they constantly talk about emptiness; in conduct, they are always pursuing existence. Associating with laypeople, they are not ashamed of defiled activities. Such precept-violators, on various auspicious days, should slightly arouse a sense of shame and self-restraint, but instead, they are negligent and inattentive, committing grave offenses such as killing and robbery, further committing minor offenses. It is like a person condemned to death, who has other evil deeds; the law cannot pardon them, and they are further flogged.』 Therefore, an additional precept is added. Moreover, this precept is originally held by laypeople; monastics should observe fasting for their entire lives, so why distinguish between months and days?』
Textual Research
Auspicious Times
The six fast days, three long fast months, etc., mentioned in the 『Precept Commentary』. 『Elucidation』 states: 『Etc., refers to other auspicious times, such as the Buddha's manifestation of birth, enlightenment, joyous self-indulgence, etc.』 ○ Amitabha Buddha's (Amitabha) manifestation of birth, November 17th ○ Sakyamuni Buddha's (Sakyamuni Buddha) manifestation of birth, April 8th; enlightenment, December 8th.
○觀世音菩薩示生。二月十九日。成道。六月二十九日○大勢至菩薩示生。九月二十三日○因眾僧自恣。諸佛歡喜。即七月十五日也。
破齋
戒疏曰。破齋者。謂非時食等。優婆塞戒云。六齋日。三齋月。受八戒持齋。在家菩薩。應行此事○戒疏曰。八戒。大小乘皆有。小乘八戒。即齋法。大乘八戒。謂地持中八重。發隱曰。八重者。殺盜淫妄。毀惱嗔謗。為八重○受八戒持齋者。即沙彌十戒中。第九非時食為持齋。以前有八戒。故云。
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賓主盤桓曰。嘗閱大藏經曰。帝釋天王。每歲來毗沙門天王。巡狩四部之洲。按察善惡。正月則于南贍部。二月則于西牛貨。三月則于北俱蘆。四月則于東勝神。餘月有八。復歷者殆至載焉。暨乎歲終。以人間善惡悉上天帝。帝覽其善。則錫之以祥。惡即降之以殃。然則傳記蒞官上任。宰割施犒。皆避正五九。厥有自與。
每月有六齋日十齋日共止十日耳。
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佛祖統紀要略曰。帝釋升座。左右各十六天王隨坐。又有持國天王。增長天王。廣目天王。多聞天王。依四門坐。是名護世四天王。以世間善惡奏聞帝釋。
【現代漢語翻譯】 現代漢語譯本 ○觀世音菩薩（Avalokiteśvara Bodhisattva，意為觀照世間聲音的菩薩）示現出生於二月十九日，成就正道於六月二十九日。 ○大勢至菩薩（Mahāsthāmaprāpta Bodhisattva，意為以大智慧之光普照一切，令眾生解脫血光刀兵之災的菩薩）示現出生於九月二十三日。 ○因為眾僧進行自恣（pravāraṇā，指出罪懺悔的儀式），諸佛歡喜，即在七月十五日舉行。
破齋
《戒疏》（Commentary on the Vinaya）中說：『破齋』是指非時食用等。《優婆塞戒經》（Upāsakaśīla Sūtra）中說：六齋日、三齋月，受持八戒齋戒，在家菩薩應當實行此事。《戒疏》中說：八戒，大小乘都有。小乘八戒即是齋法，大乘八戒是指《地持經》（Bodhisattvabhūmi Sūtra）中的八重。《發隱》（Fa Yin）中說：八重是指殺、盜、淫、妄、毀、惱、嗔、謗這八種。《受八戒持齋》是指沙彌十戒中的第九條『非時食』為持齋。因為前面有八戒，所以這樣說。
賓主盤桓說：曾經閱讀《大藏經》（Tripiṭaka）說，帝釋天王（Indra，佛教的護法神）每年都會來到毗沙門天王（Vaiśravaṇa，四大天王之一，北方守護神）處，巡視四部洲（caturbhūmikāḥ，指須彌山四方的四大洲），按察善惡。正月在南贍部洲（Jambudvīpa，我們所居住的洲），二月在西牛貨洲（Godānīya），三月在北俱蘆洲（Uttarakuru），四月在東勝神洲（Pūrvavideha）。其餘八個月，再次巡歷，幾乎要用一年的時間。等到年底，將人間的善惡全部上報給天帝。天帝看到善行，就賜予吉祥，看到惡行，就降下災殃。既然如此，那麼傳記中記載的官員上任，宰殺牲畜犒勞，都要避開正月、五月、九月，其中自有道理。
每月有六齋日、十齋日，總共只有十天。
《佛祖統紀要略》（A Brief Account of the General Records of the Buddhas and Patriarchs）中說：帝釋升座，左右各有十六天王隨同就坐。又有持國天王（Dhṛtarāṣṭra，四大天王之一，東方守護神）、增長天王（Virūḍhaka，四大天王之一，南方守護神）、廣目天王（Virūpākṣa，四大天王之一，西方守護神）、多聞天王（Vaiśravaṇa，四大天王之一，北方守護神），依四門而坐。這被稱為護世四天王，將世間的善惡奏報給帝釋。
【English Translation】 English version ○ Avalokiteśvara Bodhisattva (Guānshìyīn Púsà, meaning the Bodhisattva who contemplates the sounds of the world) manifested birth on the 19th day of the second month, and attained enlightenment on the 29th day of the sixth month. ○ Mahāsthāmaprāpta Bodhisattva (Dàshìzhì Púsà, meaning the Bodhisattva whose great wisdom light illuminates all, liberating sentient beings from the calamities of blood, light, knives, and weapons) manifested birth on the 23rd day of the ninth month. ○ Because the Sangha (community of monks) performed pravāraṇā (self-surrender; the ceremony of confessing transgressions), all the Buddhas rejoiced, which is held on the 15th day of the seventh month.
Breaking the Fast
The Commentary on the Vinaya (戒疏, Jiè Shū) says: 'Breaking the fast' refers to eating at an improper time, etc. The Upāsakaśīla Sūtra (優婆塞戒經, Yōupōsè Jiè Jīng) says: On the six fasting days and three fasting months, one should observe the eight precepts and maintain the fast. Lay Bodhisattvas should practice this. The Commentary on the Vinaya says: The eight precepts are present in both the Small Vehicle (Hīnayāna) and the Great Vehicle (Mahāyāna). The eight precepts of the Small Vehicle are the fasting rules. The eight precepts of the Great Vehicle refer to the eight heavy precepts in the Bodhisattvabhūmi Sūtra (地持經, Dìchí Jīng). Fa Yin (發隱) says: The eight heavy precepts refer to killing, stealing, sexual misconduct, lying, destroying, vexing, anger, and slander. 'Observing the eight precepts and maintaining the fast' refers to the ninth of the ten precepts of a Śrāmaṇera (novice monk), which is 'not eating at an improper time,' as maintaining the fast. Because there are eight precepts before this, it is said this way.
Binzhu Panhuan (賓主盤桓) said: I once read in the Tripiṭaka (大藏經, Dàzàngjīng) that Indra (帝釋天王, Dìshì Tiānwáng, the lord of the devas) comes to Vaiśravaṇa (毗沙門天王, Píshāméntiānwáng, one of the Four Heavenly Kings, guardian of the north) every year to inspect the four continents (caturbhūmikāḥ) and examine good and evil. In the first month, he is in Jambudvīpa (南贍部洲, Nánzhānbùzhōu, the continent where we live), in the second month, he is in Godānīya (西牛貨洲, Xīniúhuòzhōu), in the third month, he is in Uttarakuru (北俱蘆洲, Běijūlúzhōu), and in the fourth month, he is in Pūrvavideha (東勝神洲, Dōngshèngshénzhōu). For the remaining eight months, he travels again, taking almost a year. At the end of the year, he reports all the good and evil of the human world to the Heavenly Emperor. The Heavenly Emperor bestows auspiciousness upon seeing good deeds and sends down calamities upon seeing evil deeds. Therefore, the records state that officials avoid taking office, slaughtering livestock for rewards, in the first, fifth, and ninth months, for there is a reason for this.
There are only ten days in total for the six fasting days and ten fasting days each month.
The A Brief Account of the General Records of the Buddhas and Patriarchs (佛祖統紀要略, Fózǔ Tǒngjì Yàolüè) says: Indra ascends the throne, with sixteen Heavenly Kings seated on each side. There are also Dhṛtarāṣṭra (持國天王, Chíguó Tiānwáng, one of the Four Heavenly Kings, guardian of the east), Virūḍhaka (增長天王, Zēngzhǎng Tiānwáng, one of the Four Heavenly Kings, guardian of the south), Virūpākṣa (廣目天王, Guǎngmù Tiānwáng, one of the Four Heavenly Kings, guardian of the west), and Vaiśravaṇa (多聞天王, Duōwén Tiānwáng, one of the Four Heavenly Kings, guardian of the north) seated at the four gates. These are called the Four Heavenly Kings who protect the world, and they report the good and evil of the world to Indra.
及諸天王。月八日。二十三日。大臣遍行天下。十四日。二十九日。四王太子行。十五日。三十日。四王自行。觀察善惡。
(還)謹按三齋六齋之意。為天王之巡察故耳。夫以巡察而持齋。餘日則肆焉無忌。非所謂掩其不善以著其善者乎。況華嚴經云。人生有二天人隨之。一名同生。一名同名。人之舉意發言動步。無不知之。天王之巡察。未必非二天人之所告也。假使四天王可欺。二天人其可欺乎。或問如子所論。則古人立短齋之法。豈以欺罔教天下後世之人與。曰不然。人情難與慮始。可與樂成。卒欲變肥甘之習。以從事於蔬素。是猶挽江河而超山嶽也。人誰與我。故立短齋之法者。欲其由暫以至久。由勉以至安。由短齋以至於長齋。非謂其可以終身行之而不易也。況智者大師。謂此日宜修善福過於餘日。不曰餘日可以不持齋也。若持短齋者。而曰我能是。是亦足矣。是豈古人立法之意哉。
考證
二天人
藥師經。有諸眾生。為種種患害之所困厄。然彼自身臥在本處。見琰魔使。引其神識。至於琰魔法王之前。然諸有情。有俱生神。隨其所作。若罪若福。皆具書之。盡持授與。琰魔法王隨其罪。福而處斷之。由是而觀。俱生神。即二天人也。於法王之前尚不肯隱。況於四天王而有不盡
【現代漢語翻譯】 及諸天王（諸位天神之王）。每月初八、二十三日，大臣們遍行天下。十四日、二十九日，四天王（佛教的護法神）的太子們出行。十五日、三十日，四天王親自出行，觀察世間的善惡。
（還）我仔細考察三齋日和六齋日的意義，是爲了天王巡察的緣故。如果因為天王巡察才持齋，其餘的日子就放縱無忌，這不是所謂的掩蓋自己的不善，彰顯自己的善良嗎？更何況《華嚴經》說，人生有兩位天人跟隨，一個名叫同生（與人同時出生），一個名叫同名（與人同名）。人的每一個念頭、每一句話、每一個行動，他們沒有不知道的。天王的巡察，未必不是這兩位天人所告知的。假如四天王可以欺騙，這兩位天人難道可以欺騙嗎？有人問，如果像你所說，那麼古人設立短齋的法門，難道是爲了欺騙教化天下後世的人嗎？我說不是這樣。人的情感難以一開始就考慮周全，卻可以一起享受成功。突然想要改變吃慣了肥甘厚味的習慣，而從事於粗茶淡飯，這就像拉著江河去超越山嶽一樣。有誰會幫助我呢？所以設立短齋法門的人，是希望人們從短暫到長久，從勉強到安然，從短齋到長齋，不是說可以終身實行短齋而不改變。更何況智者大師說，這一天應該修善積福，超過其他日子，而不是說其他日子可以不持齋。如果持短齋的人說，我能做到這樣，也就足夠了。這難道是古人設立短齋法門的本意嗎？
考證
二天人
《藥師經》說，如果有眾生被各種疾病災害所困擾，他們自身躺在床上，會看見閻魔使者（地獄的使者）引導他們的神識，到閻魔法王（地獄的統治者）面前。然而，所有的有情眾生，都有俱生神（一同出生的神）跟隨，記錄他們所做的善事或惡事，全部記錄下來，交給閻魔法王，閻魔法王根據他們的罪惡和福報來判決。由此看來，俱生神就是二天人。在閻魔法王面前尚且不敢隱瞞，更何況對四天王會有不盡實情呢？
【English Translation】 And all the Deva Kings (kings of various heavens). On the eighth and twenty-third days of each month, the ministers travel throughout the world. On the fourteenth and twenty-ninth days, the princes of the Four Heavenly Kings (guardian deities in Buddhism) travel. On the fifteenth and thirtieth days, the Four Heavenly Kings themselves travel, observing good and evil.
(Also) I carefully examine the meaning of the three fasting days and six fasting days, which are for the sake of the Heavenly Kings' inspection. If one fasts only because of the Heavenly Kings' inspection, and indulges without restraint on other days, is this not the opposite of concealing one's bad deeds to reveal one's good deeds? Moreover, the Avatamsaka Sutra says that there are two heavenly beings accompanying a person from birth, one named 'Same Birth' and the other named 'Same Name'. They know every thought, word, and action of a person. The Heavenly Kings' inspection is likely based on the reports of these two heavenly beings. If the Four Heavenly Kings can be deceived, can these two heavenly beings be deceived? Someone asks, if it is as you say, then did the ancients establish the practice of short fasts to deceive and teach people of later generations? I say no. People's emotions are difficult to consider fully at the beginning, but they can enjoy success together. Suddenly wanting to change the habit of eating rich and fatty foods and engaging in simple vegetarian meals is like pulling a river to surpass a mountain. Who would help me? Therefore, those who established the practice of short fasts hoped that people would progress from temporary to long-term, from forced to comfortable, from short fasts to long fasts, not that they could practice short fasts for life without change. Moreover, Great Master Zhiyi said that one should cultivate good fortune on this day more than on other days, not that one can abstain from fasting on other days. If those who observe short fasts say, 'I can do this,' that is enough. Is this the original intention of the ancients in establishing the practice of short fasts?
Textual Research
Two Heavenly Beings
The Bhaisajyaguru Sutra says that if there are sentient beings troubled by various diseases and calamities, they will see the messengers of Yama (messengers of hell) leading their consciousness to the presence of King Yama (ruler of hell) while lying in their own beds. However, all sentient beings have co-born spirits (spirits born together) who follow them, recording their good or bad deeds, recording everything, and handing it over to King Yama, who judges them according to their sins and merits. From this, it can be seen that the co-born spirits are the two heavenly beings. They would not dare to conceal anything before King Yama, let alone not tell the whole truth to the Four Heavenly Kings.
告者乎。噫。四天王其可欺乎。
持戒篇
總論持戒
(還)謹按發隱云。持戒者。既受之後。服之在膺。履之在躬。如執至寶而臨深淵。如秉明燭而入大闇。是謂持也。若帶浮囊之海客。被草系之比丘。亦云可矣。然則持戒一事。其修行之要法乎。蓋戒而不齋。猶不失為君子。齋而不戒。不免為小人。未有小人而可以成佛道者。故為要法也。然則龍舒居士。何不言五戒。十戒。二百五十戒。五十八戒。而獨以華嚴十業為戒者何。蓋以身口意。為諸戒之本源。培其本而枝自茂。澄其源而流自清。其龍舒居士之意與。予故從其說而表章之。以見欲受諸戒者。當始於十業戒也。
考證
帶浮囊
浮囊。如帶而中空。入水不溺者。客持以渡海。羅剎從乞。毅然不許。乃至乞半。乞一絲。毫皆悉不與。喻持戒者。在生死海中。遇煩惱羅剎。欲壞我戒一微塵許。不可得也。
草系比丘
諸比丘為賊所劫掠。恐其追獲。以草系之。佛制比丘曾不壞生草。由此安坐不敢動作。王過見之。乃得解什。如是持戒。所謂寧有戒死。不無戒生也。
五戒
出家五眾。在家二眾。所同戒者也。一殺生。二偷盜。三邪淫。四妄語。五不飲酒食肉。凡受諸戒者。必始於此○經云。五
【現代漢語翻譯】 現代漢語譯本： 告者是誰呢？唉！四天王（佛教護法神）是可以欺騙的嗎？
持戒篇
總論持戒
謹按《發隱》所說：『持戒的人，既然受戒之後，就要將戒律牢記在心，實踐于身。如同手持至寶而面臨深淵，如同秉持明亮的蠟燭而進入黑暗之中。』這就是所謂的持戒。如果像攜帶救生囊的海客，或者被草繩束縛的比丘（佛教出家人），也可以這樣說。那麼持戒這件事，是修行的重要方法嗎？因為持戒而不持齋，還不失為君子；持齋而不持戒，難免成為小人。沒有小人可以成就佛道的，所以說是重要的方法。那麼龍舒居士為什麼不講五戒、十戒、二百五十戒、五十八戒，而只以《華嚴經》的十善業為戒呢？因為身、口、意是諸戒的本源。培植它的根本，枝條自然茂盛；澄清它的源頭，水流自然清澈。這就是龍舒居士的用意吧。所以我遵從他的說法而加以闡明，以此表明想要受持諸戒的人，應當從十善業戒開始。
考證
帶浮囊
浮囊，像腰帶一樣中間是空的，進入水中不會沉溺。海客拿著它來渡海。羅剎（惡鬼）向他乞討，海客堅決不給。乃至乞討一半，乞討一絲一毫，都全部不給。比喻持戒的人，在生死苦海中，遇到煩惱羅剎，想要破壞我的戒律哪怕是一點點，也是不可能的。
草系比丘
眾比丘被盜賊搶劫，盜賊恐怕他們追趕，用草繩捆綁他們。佛制定比丘不能損壞生長的草。因此比丘安穩地坐著不敢動彈。國王經過看見了，才給他們解開繩索。像這樣持戒，就是所謂的寧願因持戒而死，也不願沒有戒律而生。
五戒
出家五眾（比丘、比丘尼、沙彌、沙彌尼、式叉摩那），在家二眾（優婆塞、優婆夷）共同受持的戒律。一不殺生，二不偷盜，三不邪淫，四不妄語，五不飲酒食肉。凡是受持諸戒的人，必須從這五戒開始。《經》中說：
【English Translation】 English version: Who is reporting? Alas! Can the Four Heavenly Kings (Cāturmahārājakāyikas, guardian deities in Buddhism) be deceived?
Chapter on Upholding Precepts
General Discussion on Upholding Precepts
According to the 'Fa Yin' (Elucidation of the Hidden): 'One who upholds precepts, after receiving them, keeps them in mind and practices them in body. It is like holding a precious treasure while facing a deep abyss, or holding a bright candle while entering great darkness.' This is what is meant by upholding precepts. It can also be said of a sea traveler carrying a floating bag or a Bhiksu (Buddhist monk) tied with grass. So, is upholding precepts an essential method of practice? Because upholding precepts without fasting is still not losing being a gentleman; fasting without upholding precepts inevitably becomes a petty person. There is no petty person who can achieve Buddhahood, so it is an essential method. Then why doesn't Layman Longshu speak of the Five Precepts, Ten Precepts, Two Hundred and Fifty Precepts, or Fifty-Eight Precepts, but only takes the Ten Wholesome Karmas of the Avatamsaka Sutra as precepts? Because body, speech, and mind are the source of all precepts. Cultivate its root, and the branches will naturally flourish; purify its source, and the stream will naturally be clear. This is probably the intention of Layman Longshu. Therefore, I follow his saying and expound on it, to show that those who wish to receive all precepts should begin with the Ten Wholesome Karmas.
Textual Research
Carrying a Floating Bag
A floating bag is like a belt, hollow in the middle, and does not sink when entering the water. A sea traveler carries it to cross the sea. A Rakshasa (demon) begs for it, but the sea traveler firmly refuses. Even if the Rakshasa begs for half, or a thread, not even a hair is given. This is a metaphor for a person who upholds precepts, encountering the Rakshasa of afflictions in the sea of birth and death, wanting to destroy even a tiny bit of my precepts, which is impossible.
Bhiksu Tied with Grass
The Bhiksus were robbed by thieves, who, fearing they would be pursued, tied them with grass ropes. The Buddha forbade Bhiksus from damaging living grass. Therefore, the Bhiksus sat still and dared not move. The king passed by and saw them, and then untied them. Such is the upholding of precepts, which is called 'rather die with precepts than live without precepts.'
The Five Precepts
The precepts commonly upheld by the five groups of ordained disciples (Bhiksu, Bhiksuni, Sramanera, Sramanerika, Siksamana) and the two groups of lay disciples (Upasaka, Upasika). 1. Do not kill, 2. Do not steal, 3. Do not engage in sexual misconduct, 4. Do not lie, 5. Do not consume alcohol or meat. All those who receive precepts must begin with these five precepts. The Sutra says:
戒堅持。方得人身。五戒不持。人天路絕。
十戒
沙彌十戒也。一不殺。二不盜。三不淫。四不妄語。五不飲酒食肉。六不著華鬘纓絡。香油涂身。七不歌舞。娼妓不往觀聽。八不坐高廣大床。九不非時食。十不捉持生像金銀寶物等也。
二百五十戒
比丘戒也。四波羅夷法。此梵語。華言棄。犯此罪者。永棄佛法之外。又云極惡。有三義。一退沒義。道果喪失。二不共住義。不得與說戒羯磨僧中共住。三墮落義。身後當墮地獄○十三僧伽婆尸沙法。華言僧殘。犯此戒。如人被他斫殘。命雖未盡。形已殘壞。少有可救之理。僧為作法。除此等之罪。一不定法。比丘犯非法語罪。或以波羅夷法治之。或以僧伽婆尸法治之。或以波逸提法治之○三十尼薩耆婆逸提法。尼薩耆。華言舍。謂因財物等。犯貪慢心。令舍入僧用故波逸提。華言墮。謂不捨。當墮地獄○九十波逸提法○四波邏提提舍尼法。波羅提提舍尼。華言向彼悔。僧祇律云。此罪應對眾發露○一百眾學法。善見律云。突吉羅。華言惡作。謂身口所作之惡也。四分律本云。梵語。名式又迦羅也。華言應當學。謂此戒難持易把。常須念學此戒。故不列罪名。但云應當學○七滅諍法。謂有諍事起。即應除滅。
五十八戒
梵網
【現代漢語翻譯】 現代漢語譯本 戒律的堅持。方能得到人身。如果不能持守五戒，通往人天善道的道路就會斷絕。
十戒
沙彌所持的十戒。一是戒殺生（不殺害任何生命）。二是戒偷盜（不偷取任何不屬於自己的東西）。三是戒邪淫（不進行任何不正當的性行為）。四是戒妄語（不說謊，不欺騙）。五是戒飲酒食肉（不飲酒，不食用肉類）。六是戒裝飾華麗的頭飾和瓔珞，不以香油塗抹身體。七是戒歌舞，不前往觀看聽取娼妓的表演。八是戒坐臥高大寬廣的床。九是戒非時食（不在規定的時間以外進食）。十是戒觸控和持有生像（未經開光的佛像），金銀寶物等。
二百五十戒
比丘所持的戒律。包括四波羅夷法（Parajika，斷頭罪）。這是梵語，翻譯成漢語是『棄』的意思。觸犯此罪的人，將被永遠擯棄于佛法之外。又稱為『極惡』，有三種含義：一是退沒義，即修行道果喪失；二是不共住義，即不得與持戒清凈的比丘僧團共同生活；三是墮落義，即死後將墮入地獄。十三僧伽婆尸沙法（Sanghavasesa，僧殘罪）。翻譯成漢語是『僧殘』。觸犯此戒，就像人被砍傷，雖然性命未盡，但身體已經殘缺，很少有可以救治的道理。需要僧團依法懺悔，才能消除這些罪過。一不定法（Aniyata）。比丘犯了不確定的罪行，可能以波羅夷法處罰，也可能以僧伽婆尸沙法處罰，也可能以波逸提法處罰。三十尼薩耆波逸提法（Nissaggiya Pacittiya，捨墮罪）。尼薩耆（Nissaggiya），翻譯成漢語是『舍』的意思，指因為財物等，產生了貪婪和傲慢之心，需要將財物捨棄歸入僧團使用。波逸提（Pacittiya），翻譯成漢語是『墮』的意思，指如果不捨棄，將會墮入地獄。九十波逸提法（Pacittiya，單墮罪）。四波羅提提舍尼法（Patidesaniya，向彼悔罪）。波羅提提舍尼（Patidesaniya），翻譯成漢語是『向彼悔』，即向他人懺悔。僧祇律中說，此罪應當向大眾發露懺悔。一百眾學法（Sekhiya）。善見律中說，突吉羅（Dukkata），翻譯成漢語是『惡作』，指身口所造作的惡行。《四分律》中說，梵語名為式又迦羅也（Sikyakaranlya），翻譯成漢語是『應當學』，指這些戒律雖然容易違犯，但也很容易掌握，需要經常唸誦學習，因此不列出具體的罪名，只說『應當學』。七滅諍法（Adhikaranasamatha），指發生爭端時，應當及時消除。
五十八戒
梵網
【English Translation】 English version The adherence to precepts. Only then can one attain human form. If the five precepts are not upheld, the path to humans and devas will be cut off.
The Ten Precepts
The ten precepts for a Sramanera (novice monk). First, not to kill (abstain from taking any life). Second, not to steal (abstain from taking anything not freely given). Third, not to engage in unchastity (abstain from any improper sexual conduct). Fourth, not to lie (abstain from false speech and deception). Fifth, not to drink alcohol or eat meat (abstain from intoxicants and consuming flesh). Sixth, not to adorn oneself with garlands and ornaments, or to anoint the body with fragrant oils. Seventh, not to engage in singing and dancing, or to attend performances by prostitutes. Eighth, not to sit or lie on high and luxurious beds. Ninth, not to eat at improper times (abstain from eating outside of the prescribed times). Tenth, not to touch or hold un-consecrated images, gold, silver, or other precious objects.
The Two Hundred and Fifty Precepts
The precepts for a Bhikkhu (fully ordained monk). These include the four Parajika (Parajika, defeat). This is a Sanskrit term, translated into Chinese as 'abandonment'. One who violates this is forever expelled from the Buddhist Dharma. It is also called 'extreme evil', and has three meanings: first, the meaning of regression, where the fruits of practice are lost; second, the meaning of non-communion, where one is not allowed to live with the Sangha (community) that observes the precepts; third, the meaning of falling, where one will fall into hell after death. Thirteen Sanghavasesa (Sanghavasesa, remaining with the Sangha). Translated into Chinese as 'remaining with the Sangha'. Violating this precept is like being wounded, where life remains but the body is damaged, and there is little hope for recovery. The Sangha must perform a ritual to remove these offenses. One Aniyata (Aniyata, undetermined). A Bhikkhu who commits an uncertain offense may be punished with Parajika, Sanghavasesa, or Pacittiya. Thirty Nissaggiya Pacittiya (Nissaggiya Pacittiya, expiation with forfeiture). Nissaggiya means 'relinquishment' in Chinese, referring to greed and arrogance arising from material possessions, requiring the relinquishment of the possessions to the Sangha. Pacittiya means 'falling' in Chinese, referring to falling into hell if one does not relinquish. Ninety Pacittiya (Pacittiya, expiation). Four Patidesaniya (Patidesaniya, confession). Patidesaniya means 'confession to another' in Chinese, meaning confessing to others. The Sarvastivada Vinaya states that this offense should be confessed publicly to the Sangha. One hundred Sekhiya (Sekhiya, training rules). The Samantapasadika states that Dukkata (Dukkata) means 'wrongdoing' in Chinese, referring to evil actions committed by body and speech. The Dharmaguptaka Vinaya states that the Sanskrit name is Sikyakaranlya (Sikyakaranlya), which means 'should be learned' in Chinese, referring to precepts that are easy to violate but also easy to grasp, requiring constant recitation and learning, thus not listing specific offenses but simply stating 'should be learned'. Seven Adhikaranasamatha (Adhikaranasamatha, settlement of disputes), referring to the need to resolve disputes promptly when they arise.
Fifty-Eight Precepts
Brahma Net Sutra
經菩薩戒也。一殺。二盜。三淫。四妄語。五酤酒。六說四眾過。七自讚毀他。八慳惜加毀。九瞋心不受悔。十謗三寶。是為十重戒。一不敬師友。二飲酒。三食肉。四食五辛。五不教誨罪。六不供給請法。七懈怠不聽法。八背大向小。九不看病。十畜殺眾生具。十一國使。十二販賣。十三謗毀。十四放火焚燒。十五僻教。十六為利到說。十七恃勢乞求。十八無解作師。十九兩舌。二十不行放救。二十一瞋打報仇。二十二憍慢不請法。二十三憍慢僻說。二十四不習學佛。二十五不善知眾。二十六獨受利養。二十七受別請。二十八別請僧。二十九邪命自活。三十不敬好時。三十一不行救贖。三十二損害眾生。三十三邪業覺觀。三十四暫念小乘。三十五不發願。三十六不發誓。三十七冒難遊行。三十八乖尊卑次序。三十九不修福慧。四十揀擇受戒。四十一為利作師。四十二為惡人說戒。四十三無慚受施。四十四不供養經典。四十五不化眾生。四十六說法不如法。四十七非法制限。四十八破法。是為四十八輕戒。
總論諸戒
菩薩善戒經云。菩薩先當具足學優婆塞戒。沙彌戒。比丘戒。若言不具優婆塞戒。得沙彌戒者。無有是處。不具沙彌戒。得比丘戒者。無有是處。不具如是三種戒。得菩薩戒者。無有是處○
【現代漢語翻譯】 現代漢語譯本 這是關於菩薩戒的經文。共有十條重戒和四十八條輕戒。
十重戒： 一、殺生。 二、偷盜。 三、邪淫。 四、妄語。 五、販賣酒。 六、說四眾（比丘、比丘尼、沙彌、沙彌尼）的過失。 七、自我讚揚並詆譭他人。 八、吝嗇錢財和佛法，並且加以譭謗。 九、心懷嗔恨，不接受他人的懺悔。 十、誹謗佛、法、僧三寶。
四十八輕戒： 一、不尊敬師長和朋友。 二、飲酒。 三、吃肉。 四、吃五辛（蔥、蒜、韭、薤、興渠）。 五、不教導他人懺悔罪過。 六、不供給求法者所需，不請法。 七、懈怠而不聽聞佛法。 八、背棄大乘佛法而趨向小乘佛法。 九、不照顧病人。 十、蓄養殺害眾生的工具。 十一、充當國家使者（可能指參與世俗事務）。 十二、進行買賣交易。 十三、誹謗和詆譭。 十四、放火焚燒。 十五、宣揚邪僻的教義。 十六、爲了利益而隨意說法。 十七、依仗權勢乞求財物。 十八、自己沒有證悟卻為人師。 十九、兩舌，搬弄是非。 二十、不施行放生救贖的行為。 二十一、心懷嗔恨，打擊報復。 二十二、驕傲自滿，不向他人請教佛法。 二十三、驕傲自滿，宣說邪僻的道理。 二十四、不學習佛法。 二十五、不善於瞭解大眾的情況。 二十六、獨自享受利養。 二十七、接受特別的供請。 二十八、為個別僧人接受特別的供請。 二十九、用不正當的手段來維持生活。 三十、不尊敬好的時節（可能指不按時修行）。 三十一、不施行救濟贖身的行為。 三十二、損害眾生。 三十三、產生邪惡的業的覺觀。 三十四、短暫地憶念小乘佛法。 三十五、不發願。 三十六、不發誓。 三十七、冒險犯難（原文**處無法確定）。 三十八、不遵守尊卑次序。 三十九、不修習福德和智慧。 四十、選擇性地為人授戒。 四十一、爲了利益而為人師。 四十二、為惡人說戒。 四十三、沒有慚愧心而接受施捨。 四十四、不供養經典。 四十五、不教化眾生。 四十六、說法不如法。 四十七、用非法的手段加以限制。 四十八、破壞佛法。
總論諸戒： 《菩薩善戒經》說：菩薩應當先具足學習優婆塞戒（Upasaka，在家男居士戒）、沙彌戒（Śrāmaṇera，出家男眾戒）、比丘戒（Bhikṣu，具足戒）。如果說沒有具足優婆塞戒，卻得到沙彌戒，這是不可能的。沒有具足沙彌戒，卻得到比丘戒，這也是不可能的。沒有具足這三種戒，卻得到菩薩戒，這也是不可能的。
【English Translation】 English version These are the sutras concerning the Bodhisattva Precepts. There are ten major precepts and forty-eight minor precepts.
The Ten Major Precepts: 1. Killing. 2. Stealing. 3. Sexual misconduct. 4. Lying. 5. Selling alcohol. 6. Speaking of the faults of the four assemblies (bhikṣus, bhikṣuṇīs, śrāmaṇeras, and śrāmaṇerikās). 7. Praising oneself and disparaging others. 8. Being stingy with wealth and Dharma, and slandering them. 9. Harboring anger and not accepting others' repentance. 10. Slandering the Triple Gem (Buddha, Dharma, Sangha).
The Forty-Eight Minor Precepts: 1. Not respecting teachers and friends. 2. Drinking alcohol. 3. Eating meat. 4. Eating the five pungent roots (garlic, onions, leeks, chives, and asafoetida). 5. Not teaching others to repent of their sins. 6. Not providing for those seeking the Dharma and not requesting the Dharma. 7. Being lazy and not listening to the Dharma. 8. Turning away from the Mahayana (Great Vehicle) and towards the Hinayana (Small Vehicle). 9. Not taking care of the sick. 10. Keeping tools for killing living beings. 11. Acting as a state envoy (possibly referring to involvement in worldly affairs). 12. Engaging in buying and selling. 13. Slandering and defaming. 14. Setting fires. 15. Propagating perverse teachings. 16. Speaking arbitrarily for the sake of profit. 17. Relying on power to beg for wealth. 18. Being a teacher without having attained enlightenment oneself. 19. Speaking with a double tongue, stirring up trouble. 20. Not performing acts of liberation and redemption. 21. Harboring anger and seeking revenge. 22. Being arrogant and not asking others for the Dharma. 23. Being arrogant and expounding perverse doctrines. 24. Not studying the Buddha's teachings. 25. Not being good at understanding the situation of the assembly. 26. Enjoying profit and offerings alone. 27. Accepting special invitations. 28. Accepting special invitations for individual monks. 29. Maintaining livelihood through improper means. 30. Not respecting good times (possibly referring to not practicing on time). 31. Not performing acts of rescuing and redeeming. 32. Harming living beings. 33. Generating evil karmic thoughts. 34. Briefly remembering the Hinayana. 35. Not making vows. 36. Not taking oaths. 37. Taking risks (the original text at ** is uncertain). 38. Not observing the order of seniority. 39. Not cultivating merit and wisdom. 40. Selectively giving precepts to others. 41. Being a teacher for the sake of profit. 42. Giving precepts to evil people. 43. Accepting offerings without shame. 44. Not making offerings to the scriptures. 45. Not converting living beings. 46. Teaching the Dharma improperly. 47. Restricting with unlawful means. 48. Destroying the Dharma.
General Discussion of the Precepts: The Bodhisattva Good Precepts Sutra says: A Bodhisattva should first fully study the Upasaka precepts (Upasaka, lay male devotee precepts), Śrāmaṇera precepts (Śrāmaṇera, novice male precepts), and Bhikṣu precepts (Bhikṣu, fully ordained monk precepts). If it is said that one has not fully taken the Upasaka precepts but obtains the Śrāmaṇera precepts, this is impossible. If one has not fully taken the Śrāmaṇera precepts but obtains the Bhikṣu precepts, this is also impossible. If one has not fully taken these three types of precepts but obtains the Bodhisattva precepts, this is also impossible.
發隱曰。在家與出家。體制自別。在家者。必受五戒。方得受菩薩戒。出家剃染者。必受沙彌戒。方得受比丘戒。必受比丘戒者。方得受菩薩戒○優婆塞戒。即五戒也。
龍舒凈土文曰。人生善惡。不過身口意三業。三業俱惡。是為純黑業。所以入地獄。若三業俱善。則為純白業。乃生天堂。修凈土者。常能善此三業。必上品上生。
(還)謹按語云。君子循天理。故日進于高明。小人狥人慾。故日究于污下。即三業善而生天堂。三業惡而入地獄之謂也。噫。欲三業之有善而無惡。豈易易哉。邵子云。無口過易。無身過難。無身過易。無心過難。修凈業者。不忽于易而益加勉。更思其難。而不畏其難。則三業何不善之有。
凈土指歸曰。觀經修十善業。是圓頓行。乃出世間上上十善。感諸上善人俱會一處。成佛之因也(前言三業舉其綱此言十善業張其目其實一也)。
(還)謹按指歸又曰。上品十善。有成聲聞乘者。有成獨覺乘者。有成菩薩廣大行者。有發十力四無所畏。一切佛法皆得成就者。十善是一。發心智解有異。故不同耳。然則修凈業者。可不以觀經之圓頓自勉。而以往生自期也哉。
考證
聲聞緣覺菩薩
俱見誓願章注。
十力
初門曰。欲明諸
【現代漢語翻譯】 現代漢語譯本 發隱說：『在家居士和出家人的規範自然不同。在家居士，必須先受持五戒，才能受菩薩戒。出家剃度的人，必須先受沙彌戒，才能受比丘戒。必須受持比丘戒的人，才能受菩薩戒。』優婆塞戒（Upasaka-sila），就是五戒。
龍舒凈土文說：『人生的善惡，不外乎身、口、意三業。三業都惡，就是純粹的黑業，因此墮入地獄。如果三業都善，就是純粹的白業，便能生到天堂。修習凈土的人，常常能夠行善這三業，必定上品上生。』
（還）我謹按語說：君子遵循天理，所以每天進步，達到高明的境界；小人順從人慾，所以每天沉溺於污穢低下。這就是三業善而生天堂，三業惡而入地獄的意思啊！唉！想要三業都有善而沒有惡，難道是容易的嗎？邵雍說：『沒有口過容易，沒有身過難；沒有身過容易，沒有心過難。』修習凈業的人，不要忽略容易的，而更加勉勵自己；更要思考困難的，而不畏懼困難。那麼三業怎麼會不善呢？
凈土指歸說：『觀經修習十善業，是圓頓的修行，是出世間的上上十善，感得諸上善人聚集一處，是成佛的因。』（前面說三業，是舉其綱領；這裡說十善業，是張大其條目，其實是一樣的。）
（還）我謹按指歸又說：『上品十善，有的成就聲聞乘（Sravaka-yana）的果位，有的成就獨覺乘（Pratyeka-buddha-yana）的果位，有的成就菩薩廣大行的果位，有的發起十力（Dasabala）、四無所畏（Catur-vaisaradyani），一切佛法都能成就。』十善是一樣的，發心和智慧理解不同，所以結果不同罷了。既然如此，那麼修習凈業的人，難道不應該以觀經的圓頓來勉勵自己，而以求往生作為目標嗎？
考證
聲聞、緣覺、菩薩
都見於誓願章的註釋。
十力
初門說：想要明白諸
【English Translation】 English version Fa Yin says: 『The systems for laypeople and renunciants are naturally different. Laypeople must first receive the Five Precepts before they can receive the Bodhisattva Precepts. Those who renounce the world and shave their heads must first receive the Shramanera Precepts before they can receive the Bhikshu Precepts. Those who must receive the Bhikshu Precepts can then receive the Bodhisattva Precepts.』 The Upasaka-sila (layperson's precepts) are the Five Precepts.
The Longshu Pure Land Text says: 『The goodness or evil of a person's life is nothing more than the three karmas of body, speech, and mind. If the three karmas are all evil, it is purely black karma, and therefore one falls into hell. If the three karmas are all good, it is purely white karma, and one is born in heaven. Those who cultivate Pure Land, if they can constantly do good with these three karmas, will surely be reborn in the highest grade of the highest rank.』
(Huan) I respectfully note that it is said: 『A gentleman follows heavenly principles, so he progresses daily towards higher understanding. A petty person indulges in human desires, so he sinks daily into filth and degradation.』 This is what is meant by the three karmas being good leading to birth in heaven, and the three karmas being evil leading to entry into hell! Alas! To want the three karmas to have only good and no evil, is it easy? Shao Yong said: 『To have no faults of speech is easy; to have no faults of body is difficult. To have no faults of body is easy; to have no faults of mind is difficult.』 Those who cultivate Pure Land karma should not neglect what is easy, but should encourage themselves even more; they should think about what is difficult, and not be afraid of the difficulty. Then how can the three karmas not be good?
The Pure Land Guide says: 『Cultivating the Ten Good Deeds in the Contemplation Sutra is a perfect and sudden practice. It is the supreme Ten Good Deeds that transcend the world, causing all the most virtuous people to gather in one place, and is the cause of becoming a Buddha.』 (The previous mention of the three karmas is to give the outline; this mention of the Ten Good Deeds is to expand on the details, but in reality, they are the same.)
(Huan) I respectfully note that the Guide also says: 『Of the highest-grade Ten Good Deeds, some achieve the fruit of the Sravaka-yana (Voice-hearer Vehicle), some achieve the fruit of the Pratyeka-buddha-yana (Solitary Buddha Vehicle), some achieve the fruit of the Bodhisattva's vast practice, and some generate the Ten Powers (Dasabala) and Four Fearlessnesses (Catur-vaisaradyani), and all Buddha-dharmas can be achieved.』 The Ten Good Deeds are the same, but the aspiration and wisdom understanding are different, so the results are different. In that case, shouldn't those who cultivate Pure Land karma encourage themselves with the perfect and sudden teachings of the Contemplation Sutra, and aim for rebirth in the Pure Land?
Textual Research
Sravaka, Pratyeka-buddha, Bodhisattva
All are seen in the notes of the Vow Chapter.
Ten Powers
The Initial Gate says: Wanting to clarify the various
佛所得自行化他法門。故說十力也。一是處非處力。二業智力。三定力。四根力。五欲力。六性力。七至處道力。八宿命力。九天眼力。十漏盡力。此十通名力者。即諸佛所得如實智用。通達一切。了了分明。無能壞。無能勝。故名力也。
四無所畏
次十力而辨四無所畏者。諸佛十力之智內充。明瞭決定。故對外緣而無所恐也。一。一切智無所畏。二。漏盡無所畏。三說障道無所畏。四說盡苦道無所畏。此四通名無所畏者。于大眾中。廣說自他智斷。既決定無失。則無微致恐懼之相。故稱無所畏也。
身三業殺生偷盜邪淫
(還)謹按殺生不止於食肉而已。偷盜不止於貪慾而已。邪淫不止於淫慾而已。不唯為十業之首。亦為諸戒之首。蓋以是為大惡而不容逭也。然則持凈戒者。可不以是為急務也哉。
宗鏡錄曰。諦觀殺盜淫。從一心上起。當處便寂。何須更斷煩惱。是以但了一心。自然萬境如幻。心既無形。法何有相。
(還)謹按此說。探本之論也。華嚴經于諸戒。皆歸於一性。非宗鏡之所本乎。不惟身三業為然。十業皆然。不惟十業皆然。諸戒皆然。若不探其本。而徒事其末。何戒之能持乎。凈土指歸。謂觀經修十善(業是圓頓行者此之謂也)。
論不殺生
【現代漢語翻譯】 現代漢語譯本 佛陀所證得的自行化他（自己修行，教化他人）的法門，所以宣說十力。一是處非處力（辨別事理的能力）。二是業智力（知曉業報的智慧）。三是定力（禪定的力量）。四是根力（瞭解眾生根性的力量）。五是欲力（斷除慾望的力量）。六是性力（瞭解眾生本性的力量）。七是至處道力（知曉一切處所和道路的力量）。八是宿命力（知曉過去世的能力）。九是天眼力（超越肉眼侷限的視力）。十是漏盡力（斷除一切煩惱的力量）。這十種力量統稱為『力』，是諸佛所得的如實智慧的運用，通達一切事物，明明白白，沒有能破壞的，沒有能戰勝的，所以稱為『力』。
四無所畏
在十力之後辨析四無所畏，是因為諸佛的十力智慧在內心充盈，明瞭而堅定，所以面對外在因緣而無所畏懼。一、一切智無所畏（於一切法得真實智慧，而無所畏懼）。二、漏盡無所畏（斷盡一切煩惱，而無所畏懼）。三、說障道無所畏（宣說障礙正道的法，而無所畏懼）。四、說盡苦道無所畏（宣說滅盡痛苦的道路，而無所畏懼）。這四種統稱為『無所畏』，是因為在大眾之中，廣泛宣說自己和他人的智慧和斷證，既然確定沒有錯誤，就沒有絲毫恐懼的樣子，所以稱為『無所畏』。
身三業：殺生、偷盜、邪淫
（還）謹按，殺生不僅僅指吃肉。偷盜不僅僅指貪慾。邪淫不僅僅指淫慾。這不僅是十惡業之首，也是諸戒之首。因為這是大惡，不可饒恕。那麼，持守清凈戒律的人，能不把這當作最重要的事務嗎？
《宗鏡錄》說：『仔細觀察殺、盜、淫，都是從一心上生起。當生起之處就讓它寂滅，何須再去斷除煩惱？』因此，只要明瞭一心，自然萬境如幻。心既然沒有形狀，法又哪裡有相？
（還）謹按，這番話是探究根本的論述。《華嚴經》將諸戒都歸於一性，這難道不是《宗鏡錄》的根本嗎？不僅僅是身三業如此，十業都是如此。不僅僅是十業如此，諸戒都是如此。如果不探究其根本，而只是從事於末節，又怎麼能持守戒律呢？《凈土指歸》說，觀經修十善（業，這是圓頓行者的行為）。
論不殺生
【English Translation】 English version The Dharma (teachings) of self-cultivation and teaching others, attained by the Buddha, is why the Ten Powers are expounded. First is the Power of Knowing What Is Possible and Impossible (the ability to discern what is reasonable and unreasonable). Second is the Power of Knowing the Ripening of Karma (wisdom of knowing karmic retribution). Third is the Power of Knowing all Dhyanas, Liberations, and Samadhis (the power of meditation). Fourth is the Power of Knowing the Faculties of Others (the power of understanding the faculties of beings). Fifth is the Power of Knowing the Various Desires (the power to eliminate desires). Sixth is the Power of Knowing the Various Natures (the power to understand the nature of beings). Seventh is the Power of Knowing Where All Paths Lead (the power of knowing all places and paths). Eighth is the Power of Knowing Past Lives (the ability to know past lives). Ninth is the Power of Knowing the Passing Away and Rebirth of Beings (the ability to see beyond the limitations of the physical eye). Tenth is the Power of Knowing the Extinction of Outflows (the power to eliminate all afflictions). These ten powers are collectively called 'Powers,' which are the application of the true and real wisdom attained by all Buddhas, penetrating all things, clearly and distinctly, without anything being able to destroy or overcome them, hence they are called 'Powers'.
The Four Fearlessnesses
Following the Ten Powers, the Four Fearlessnesses are discussed because the wisdom of the Ten Powers of the Buddhas is abundant within, clear and resolute, so they have no fear when facing external conditions. First, Fearlessness in Declaring Omniscience (having true wisdom in all dharmas, without fear). Second, Fearlessness in Declaring the Destruction of Outflows (having eradicated all afflictions, without fear). Third, Fearlessness in Declaring Obstacles to the Path (fearlessly proclaiming the dharmas that obstruct the right path). Fourth, Fearlessness in Declaring the Path to the End of Suffering (fearlessly proclaiming the path to the cessation of suffering). These four are collectively called 'Fearlessnesses' because, in the midst of the assembly, one extensively proclaims one's own and others' wisdom and cessation, and since it is certain that there are no errors, there is not the slightest appearance of fear, hence they are called 'Fearlessnesses'.
The Three Karmas of Body: Killing, Stealing, Sexual Misconduct
(Still) Carefully consider that killing is not limited to eating meat. Stealing is not limited to greed. Sexual misconduct is not limited to lust. These are not only the foremost of the ten evil karmas but also the foremost of all precepts. Because these are great evils that cannot be excused. Then, those who uphold pure precepts, how can they not regard this as the most urgent matter?
The Zong Jing Lu (Record of the Source Mirror) says: 'Carefully observe killing, stealing, and sexual misconduct; they all arise from a single mind. Let them become still at the very place they arise; why is it necessary to further cut off afflictions?' Therefore, as long as one understands the single mind, naturally all realms are like illusions. Since the mind has no form, where can dharmas have appearances?
(Still) Carefully consider that this statement is a discussion of exploring the root. The Avatamsaka Sutra (Flower Garland Sutra) attributes all precepts to a single nature; is this not the basis of the Zong Jing Lu? It is not only the three karmas of body that are like this; all ten karmas are like this. It is not only the ten karmas that are like this; all precepts are like this. If one does not explore the root but merely attends to the branches, how can one uphold the precepts? The Pure Land Guide says that the Contemplation Sutra cultivates the ten good deeds (karma; this is the practice of the perfect and sudden practitioner).
On Not Killing
華嚴經曰。性自遠離一切殺生。菩薩不畜刀杖。不懷怨恨。仁恕具足。於一切眾生有命者。常思利益慈念之心。是諸菩薩。尚不噁心惱諸眾生。何況故以重意而行殺害。
梵網經曰。佛言。若佛子。若自殺。教人殺。方便殺。讚歎殺。見作隨喜。乃至咒殺。殺因。殺緣。殺法。殺業。乃至一切有命者。不得故殺。是菩薩應起常住慈悲心。孝順心。方便救護一切眾生。而反自恣心快意殺生者。是菩薩波羅夷罪。
戒疏曰。開遮異者。大士見機得殺。聲聞雖見機。不許殺。發隱曰。見機得殺者。見有當殺機宜。則行殺無害。如殺一人而救多人。斷色身而全慧命。乃大士之洪規。非聲聞力量所及。故菩薩開。聲聞遮也。問。沙門專慈悲之業。王臣主生殺之權。有罪不誅。何以為國。答。有罪而殺。殺何犯焉。虞舜之誅四兇。周公之戮二逆。即斯義也。況復斷死必為流涕。三覆然後行刑。是乃即殺成慈。法既不廢。恩亦何傷。國政佛心。兩無礙矣。問。人可見機。物應無論。是以太牢享帝。大烹養賢。云何王臣制殺畜類。答人惟犯惡而服上刑。物誠何罪而就死地。且享祀克誠。不妨禴祭。孔甘蔬水。豈必牲牷。宴享用牲。蓋佛法未入中國之權教耳。執權教而為常法。可乎。故梁武帝面為犧牲。乃祀先之禮既成。
【現代漢語翻譯】 現代漢語譯本 《華嚴經》說：『本性自然遠離一切殺生行為。菩薩不持有刀杖，不懷有怨恨，仁慈寬恕之心完備具足。對於一切有生命的眾生，常思利益和慈悲憐憫之心。這些菩薩，尚且不以噁心惱害眾生，更何況故意以深重的意念去行殺害之事呢？』
《梵網經》說：『佛說：如果佛弟子，若是自己殺生，教唆他人殺生，用方便之法殺生，讚歎殺生，見到殺生而隨喜，乃至用咒語殺生，殺生的因，殺生的緣，殺生的方法，殺生的行為，乃至對於一切有生命的眾生，都不得故意殺害。這樣的菩薩應該生起常住的慈悲心，孝順心，用方便之法救護一切眾生。反而放縱自己的心意，爲了滿足私慾而殺生，這是菩薩的波羅夷罪（Parajika，斷頭罪）。』
《戒疏》說：『開許和禁止的不同在於，大菩薩見到時機成熟可以殺生，而聲聞（Sravaka，小乘修行者）即使見到時機，也不允許殺生。』《發隱》解釋說：『見到時機可以殺生，是指見到有應當殺的機宜，那麼進行殺戮就沒有危害。例如，殺死一個人而救活更多的人，斷絕色身而保全慧命，這是大菩薩的宏大規範，不是聲聞的力量所能達到的。所以菩薩開許，聲聞禁止。』問：沙門（Sramana，出家修行者）專修慈悲的事業，而國王大臣掌握著生殺的權力，有罪不誅殺，如何治理國家？答：有罪而殺，殺了有什麼罪過呢？虞舜誅殺四兇，周公誅殺二逆，就是這個道理。況且處決死刑犯必定要流淚，三次複審然後才執行刑罰，這正是即殺戮而成慈悲。法律既然沒有廢止，恩德又有什麼損害呢？國家政事和佛陀的慈悲心，兩者沒有妨礙。』問：人可以看時機而定，動物應該不用考慮。因此用太牢（指牛、羊、豕三牲全備的祭品）來祭祀天帝，用豐盛的食物來供養賢人。為什麼國王大臣要宰殺畜類呢？答：人是因為犯了罪惡才接受刑罰，動物實在有什麼罪過而要被處死呢？而且祭祀在於心誠，不妨用簡單的祭品。孔子吃粗糧喝白水，難道一定要用牲畜嗎？用牲畜來宴請享樂，這是佛教還沒有傳入中國時的權宜之教罷了。執著于權宜之教而作為永久的法則，可以嗎？所以梁武帝當面為犧牲而感到難過，乃是因為祭祀先祖的禮儀已經形成。
【English Translation】 English version The Avatamsaka Sutra (Huayan Jing) states: 'By nature, one is far away from all killing. Bodhisattvas do not carry knives or staffs, do not harbor resentment, and are fully endowed with kindness and forgiveness. Towards all sentient beings with life, they constantly contemplate benefiting them with thoughts of loving-kindness. These Bodhisattvas do not even harm sentient beings with evil intentions, let alone intentionally commit murder with grave intent.'
The Brahma Net Sutra (Fanwang Jing) states: 'The Buddha said: If a Buddha-disciple, whether they kill themselves, instruct others to kill, kill through expedient means, praise killing, rejoice upon seeing killing, or even kill with incantations, the cause of killing, the condition of killing, the method of killing, the karma of killing, even towards all sentient beings with life, they must not intentionally kill. Such Bodhisattvas should arouse a constant and abiding heart of compassion, a heart of filial piety, and use expedient means to protect all sentient beings. On the contrary, if they indulge their own minds and kill for pleasure, this is a Parajika (Parajika, expulsion offense) offense for a Bodhisattva.'
The Commentary on the Precepts (Jieshu) states: 'The difference between allowance and prohibition lies in that a great Bodhisattva can kill when seeing the opportunity, while a Sravaka (Sravaka, Hearer) is not allowed to kill even when seeing the opportunity.' The Elucidation of the Hidden (Fayin) explains: 'Seeing the opportunity to kill means seeing that there is a suitable occasion for killing, then killing is harmless. For example, killing one person to save many, severing the physical body to preserve the wisdom-life, this is the grand principle of a great Bodhisattva, which is beyond the power of a Sravaka. Therefore, it is allowed for Bodhisattvas but prohibited for Sravakas.' Question: 'Sramanas (Sramana, renunciates) specialize in the work of compassion, while kings and ministers hold the power of life and death. If crimes are not punished, how can the country be governed?' Answer: 'Killing those who are guilty, what offense is there in killing? Emperor Shun's execution of the Four Evildoers and Duke Zhou's execution of the Two Rebels are examples of this principle. Moreover, executing a death-row inmate must be done with tears, and the sentence must be reviewed three times before execution. This is precisely transforming killing into compassion. Since the law is not abolished, what harm is there to kindness? State affairs and the Buddha's heart are both unobstructed.' Question: 'Humans can be judged based on circumstances, but animals should not be considered. Therefore, the Tailao (Tailao, a sacrifice of a whole ox, sheep, and pig) is used to worship the Emperor, and lavish meals are used to nourish the wise. Why do kings and ministers slaughter animals?' Answer: 'Humans are punished for committing evil, but what crime have animals committed to be put to death? Moreover, sincerity is essential for sacrifices, and simple offerings are acceptable. Confucius ate coarse grains and drank plain water; is it necessary to use livestock? Using livestock for banquets and enjoyment was merely an expedient teaching before Buddhism entered China. Is it acceptable to cling to expedient teachings as permanent laws?' Therefore, Emperor Wu of Liang felt distressed in the face of sacrifices because the rituals for ancestral worship had already been established.
又殺牲之戒不破。萬世之良法也。而昧者非之。問。牛羊犬豕。可無殺矣。豺狼當道。虎豹食人。將如之何。答。猛獸懷德而渡河。鱷魚感誠而遠徙。果能如是。安用殺為。其或不然。捕蝗斬蛟。除害為民。等國常刑。應所不禁。
考證
因緣法業
發隱曰。一念本起殺心為因。多種助成其殺為緣。殺中資具方則為法。正作用成就殺事為業○余戒因緣法業。類推之。
波羅夷罪
見上二百五十戒注。
四兇
左傳。昔帝鴻氏有不才子。謂之渾敦少皞氏有不才子。謂之窮奇。顓頊氏有不才子。謂之梼杌。此三族也。世濟其兇。堯不能去。縉雲氏有不才子。天下之民以比三兇。謂之饕餮。舜臣堯。流四兇族。投諸四裔以御魑魎。是以堯崩而天下如一。同心戴舜以為天子。
二逆
周武王既誅商紂。周公使管叔監殷。蔡叔相之。管叔以殷叛。周公誅管叔。而放蔡叔。
禴祭
易曰。東鄰殺牛。不如西鄰之禴祭實受其福○禴祭。祭之薄者。
蔬水
論語。子曰。飯蔬食飲水。曲肱而枕之。樂亦在其中矣。
猛獸渡河
漢武帝時。王霸為穎川太守。虎北渡河。蓋德政所致。
鱷魚遠徙
唐憲宗時。韓愈為潮州刺史。
【現代漢語翻譯】 現代漢語譯本 而且殺生的戒律是不可破的，這是萬世的良好法則。但是愚昧的人卻否定它。問：牛、羊、狗、豬，可以不殺嗎？如果豺狼擋道，虎豹吃人，那該怎麼辦？答：如果猛獸能夠心懷感恩而渡河，鱷魚能夠被誠意感動而遠徙，如果真的能夠這樣，又何必殺戮呢？如果不是這樣，那麼捕殺蝗蟲、斬殺蛟龍，為人民除害，就等同於國家的常刑，是不應該禁止的。
考證
因緣法業
發隱說：一個念頭最初產生殺心是『因』，多種因素幫助促成殺心是『緣』，殺生中所用的資具和方法是『法』，真正實施完成殺生的行為是『業』。其餘戒律的『因』、『緣』、『法』、『業』，可以依此類推。
波羅夷罪（Parajika，斷頭罪）
見上文二百五十戒的註釋。
四兇
《左傳》記載：從前帝鴻氏有個不成才的兒子，叫做渾敦（Hundun，混沌）；少皞氏有個不成才的兒子，叫做窮奇（Qiongqi，一種惡獸）；顓頊氏有個不成才的兒子，叫做梼杌（Taowu，一種惡獸）。這三個家族，世代積累兇惡，堯都無法除掉他們。縉雲氏有個不成才的兒子，天下百姓將他與這三個兇惡之徒相比，稱他為饕餮（Taotie，一種貪吃的惡獸）。舜臣服於堯，流放這四兇家族，將他們驅逐到邊遠地區，用來抵禦魑魅魍魎。因此堯去世后，天下人心如一，共同擁戴舜為天子。
二逆
周武王誅殺了商紂王之後，周公派管叔監管殷的遺民，蔡叔輔佐他。管叔勾結殷的遺民叛亂，周公誅殺了管叔，而放逐了蔡叔。
禴祭（Yueji，春祭）
《易經》說：東邊鄰居殺牛祭祀，不如西邊鄰居用簡單的禴祭更能獲得福報。禴祭，是祭祀中比較簡薄的一種。
蔬水
《論語》記載：孔子說：『吃粗糧，喝白水，彎著胳膊當枕頭，快樂也就在其中了。』
猛獸渡河
漢武帝時，王霸擔任穎川太守，老虎向北渡過黃河，這是由於他施行德政所致。
鱷魚遠徙
唐憲宗時，韓愈擔任潮州刺史。
【English Translation】 English version Moreover, the precept against killing should not be broken; it is a good law for all ages. Yet, ignorant people deny it. Question: Can we refrain from killing cattle, sheep, dogs, and pigs? If jackals block the road and tigers and leopards eat people, what should we do? Answer: If fierce beasts can cross rivers with gratitude in their hearts, and crocodiles can be moved by sincerity and move far away, if it can truly be like this, then why kill? If it is not like this, then catching locusts and slaying dragons, eliminating harm for the people, is equivalent to the common law of the country and should not be prohibited.
Textual Research
Causation, Conditions, Dharma, and Karma
Fa Yin (commentator) says: The initial thought that arises with the intention to kill is the 'cause'; the various factors that help to bring about the killing are the 'conditions'; the tools and methods used in killing are the 'dharma'; the actual act of accomplishing the killing is the 'karma.' The 'cause,' 'conditions,' 'dharma,' and 'karma' of other precepts can be inferred by analogy.
Parajika (defeat)
See the commentary on the 250 precepts above.
The Four Fiends
The Zuo Zhuan (a historical text) records: In the past, Emperor Hong had an unworthy son, called Hundun (chaos); Shao Hao had an unworthy son, called Qiongqi (a fierce beast); Zhuanxu had an unworthy son, called Taowu (a fierce beast). These three families accumulated wickedness generation after generation, and Yao could not eliminate them. Jin Yun had an unworthy son, and the people of the world compared him to these three fiends, calling him Taotie (a gluttonous beast). Shun served Yao and exiled these four fiendish families, banishing them to remote regions to ward off evil spirits. Therefore, after Yao's death, the hearts of the world were as one, and they jointly supported Shun as the Son of Heaven.
The Two Rebels
After King Wu of Zhou executed King Zhou of Shang, the Duke of Zhou sent Guan Shu to supervise the remnants of Yin, and Cai Shu assisted him. Guan Shu colluded with the remnants of Yin to rebel, and the Duke of Zhou executed Guan Shu and exiled Cai Shu.
Yue Sacrifice (Spring Sacrifice)
The Book of Changes says: 'The eastern neighbor's sacrifice of an ox is not as good as the western neighbor's simple Yue sacrifice in truly receiving blessings.' Yue sacrifice is a simpler form of sacrifice.
Vegetables and Water
The Analects record: Confucius said, 'To eat coarse rice, drink water, and use one's bent arm as a pillow—happiness is to be found in the midst of these things.'
Fierce Beasts Crossing the River
During the reign of Emperor Wu of Han, Wang Ba served as the governor of Yingchuan, and tigers crossed the Yellow River to the north, which was due to his virtuous governance.
Crocodiles Moving Far Away
During the reign of Emperor Xianzong of Tang, Han Yu served as the prefect of Chaozhou.
時鱷魚為害。公作文祭之。鱷魚遠徙而去。
永嘉集曰。水陸空行。一切含識。命無大小。等心愛護。蠢動蜎飛。勿令毀損。衣食由來。長養栽種。墾土掘地。湯煮蠶蛾。成熟施為。損傷物命。令他受死。資給自身。但畏飢寒。不觀死苦。殺他活己。痛哉可傷。
楞嚴經曰。阿難。諸世界六道眾生。其心不殺。則不隨其生死相續。汝修三昧。本出塵勞。殺心不除。塵不可出。縱有多智禪定現前。如不斷殺。必落神道。上品之人。為大力鬼。中品。則為飛行夜叉。諸鬼帥等。下品當爲地行羅剎。彼諸鬼神亦有徒眾。各各自謂成無上道。我滅度后。末法之中。多此鬼神。熾盛世間。自言食肉得菩提路。汝等當知。是食肉人。縱得心開。似三摩地。皆大羅剎。報終。必沉生死苦海。非佛弟子。如是之人。相殺相吞相食未已。云何是人得出三界。汝教世人修三摩地。次斷殺生。是名如來先佛世尊第二決定清凈明誨(以斷淫為第一)。若不斷殺。修禪定者。譬如有人自塞其耳。高聲大叫。求人不聞。此等謂欲隱彌露。清凈比丘。及諸菩薩。于岐路行。不蹋生草。況以手拔。云何大悲。取諸眾生血肉充食。若諸比丘。不服東方絲綿絹帛。及此土靴履裘毳。乳酪醍醐。如是比丘。於世真脫。酬還宿債。不游三界。何以故
【現代漢語翻譯】 現代漢語譯本：當時鱷魚為害一方。韓愈撰寫文章祭祀鱷魚。鱷魚便遠遠地遷徙離開了。
《永嘉集》中說：『無論是水中、陸地還是空中飛行的，一切有意識的生命，無論大小，都應平等地愛護。對於那些蠕動和飛行的微小生物，不要去毀壞傷害它們。我們的衣食，都是通過長期的培育和種植得來的。開墾土地、挖掘地面，以及用熱水煮蠶、提取蠶絲，這些成熟的行為，都會損傷其他生物的生命，使它們死亡，來供給自身的需求。人們只害怕飢餓和寒冷，卻不去看待其他生物死亡的痛苦。殺害其他生物來讓自己活下去，真是令人痛心和悲傷啊！』
《楞嚴經》中說：『阿難，各個世界的六道眾生，如果他們的心中沒有殺念，就不會隨著生死而不斷輪迴。你修習三昧（正定），本是爲了脫離塵世的勞苦，如果不能去除殺心，就無法脫離塵世。即使你擁有再多的智慧，禪定也出現在眼前，如果不斷除殺念，必定會墮入神道。上品的人，會成為大力鬼；中品的人，會成為飛行的夜叉、各鬼帥等；下品的人，會成為地行羅剎。這些鬼神也有各自的徒眾，他們各自認為自己成就了無上的道。在我滅度之後，末法時代，會有很多這樣的鬼神在世間興盛，他們自己說吃肉可以得到菩提之路。你們應當知道，這些吃肉的人，即使得到了心開悟，看似進入了三摩地（正定），實際上都是大羅剎。報應結束后，必定會沉入生死的苦海，不是佛的弟子。這樣的人，互相殘殺、吞食，沒有停止的時候，怎麼能脫離三界呢？你教導世人修習三摩地，首先要斷除殺生，這是如來先佛世尊的第二條決定性的清凈明誨（以斷除淫慾為第一）。如果不斷除殺生，卻修習禪定，就像有人自己堵住耳朵，然後高聲大叫，希望別人聽不見一樣。這些人想要掩蓋自己的罪行，卻反而暴露了。清凈的比丘以及各位菩薩，在岔路行走時，都不會踩踏生長的草，更何況是用手去拔。怎麼能以大悲心，去取眾生的血肉來充當食物呢？如果各位比丘，不穿東方的絲綿絹帛，以及這片土地上的靴子、裘皮、羽絨，不食用乳酪、醍醐，這樣的比丘，在世間才是真正的解脫，償還了宿世的債務，不再輪迴三界。為什麼呢？』
【English Translation】 English version: At that time, crocodiles were a menace. Han Yu wrote a text to offer sacrifices to the crocodiles. The crocodiles then migrated far away and left.
The Yongjia Collection states: 'Whether in water, on land, or flying in the sky, all conscious beings, regardless of size, should be loved equally. Do not destroy or harm those tiny creatures that crawl and fly. Our clothing and food come from long-term cultivation and planting. Cultivating land, digging the ground, boiling silkworms to extract silk—these mature actions harm the lives of other beings, causing them to die to provide for our own needs. People only fear hunger and cold, but do not consider the suffering of other beings when they die. Killing other beings to keep oneself alive is truly heartbreaking and sad!'
The Surangama Sutra states: 'Ananda, if the beings of the six realms in all worlds do not have the thought of killing, they will not continue in the cycle of birth and death. You cultivate Samadhi (right concentration) to escape the suffering of the mundane world, but if you do not eliminate the thought of killing, you cannot escape the mundane world. Even if you have great wisdom and meditation appears before you, if you do not cease killing, you will surely fall into the path of spirits. Those of the highest grade will become powerful ghosts; those of the middle grade will become flying yakshas, ghost leaders, and the like; those of the lowest grade will become earth-walking rakshasas. These ghosts and spirits also have their own followers, and each claims to have attained the unsurpassed path. After my extinction, in the Dharma-ending Age, many such ghosts and spirits will flourish in the world, claiming that eating meat leads to the path of Bodhi. You should know that these meat-eaters, even if they attain enlightenment and seem to enter Samadhi, are actually great rakshasas. When their retribution ends, they will surely sink into the sea of suffering of birth and death, and are not disciples of the Buddha. Such people kill and devour each other endlessly, how can they escape the Three Realms? You teach people to cultivate Samadhi, first of all, to cease killing. This is the second definitive and pure instruction of the Tathagata, the Buddhas of the past (with ceasing lust being the first). If one does not cease killing but cultivates meditation, it is like someone plugging their ears and shouting loudly, hoping that others will not hear. These people want to conceal their sins but instead expose them. Pure bhikshus (monks) and bodhisattvas do not step on living grass when walking on a fork in the road, let alone pluck it with their hands. How can they, with great compassion, take the blood and flesh of sentient beings to fill their stomachs? If bhikshus do not wear silk and cotton from the East, or boots, fur, and down from this land, and do not consume cheese and ghee, such bhikshus are truly liberated in this world, repaying their karmic debts and no longer wandering in the Three Realms. Why is this so?'
。服其身份。皆為彼緣。如人食其地中百穀。足不離地。必使身心二涂。于諸眾生。不服不食。我說是人。真解脫者。
考證
大力鬼
法數曰。大力思有八部。乾闥婆。毗舍阇。東天王所領。鳩盤茶。薜荔多。南天王所領。諸龍眾。富單那。西天王所領。夜叉。羅剎。北天王所領○又別有八部。一。提婆。此雲天。天然自然。樂勝人勝。即三界二十八天也。二。那迦。此雲龍。守天宮殿。持地注雨等龍也。三。夜叉。此云勇。健。亦名暴惡。有三種。一在地。二在空飛行。三在天。守城池門閣等也。四。乾闥婆。此云香陰。不啖酒肉。唯香資身。是天幢側樂神也。五。阿修羅。此云無端正。又云無酒。在因之時。雖行五常。欲勝他故也。詳上卷六道中。六。迦樓羅。此云金翅。兩翅相去三百三十六萬里。頭有如意珠。以龍為食也。七。緊那羅。此云疑人。非人似人。而頭有角。亦天之伎神也。八。摩睺羅伽。此云大腹行。大蟒蛇腹行者也○天龍八部。八龍王也。乾闥婆。阿修羅。迦樓羅。各有四王。摩睺羅伽。有無量百千種王為首。
高峰師云。殺生非殺生也。即殺佛殺父殺母殺自己也。一切眾生。本來成佛。非殺佛而何。父母生形之本。我于無量劫。輪迴出沒。稟形傳氣。如恒河沙。形
【現代漢語翻譯】 現代漢語譯本：穿他們的衣服，都是因為這些因緣。就像人吃地上生長的各種穀物，腳不離開地面一樣。一定要讓身和心這兩條道路，對於一切眾生，不穿他們的衣服，不吃他們的食物。我說這樣的人，才是真正解脫的人。
考證
大力鬼
《法數》中說：大力鬼有八部。乾闥婆（Gandharva，香神），毗舍阇（Pisaca，食血肉鬼），是東方天王所統領的。鳩盤茶（Kumbhanda，甕形鬼），薜荔多（Preta，餓鬼），是南方天王所統領的。諸龍眾，富單那（Putana，臭餓鬼），是西方天王所統領的。夜叉（Yaksa，藥叉），羅剎（Rakshasa，羅剎），是北方天王所統領的。另外還有八部：一、提婆（Deva，天），意思是天然自然，快樂殊勝，超過人類，就是三界二十八天。二、那迦（Naga，龍），守護天宮殿，掌管行雲布雨等的龍。三、夜叉（Yaksa，藥叉），意思是勇健，也叫暴惡，有三種：一種在地上，一種在空中飛行，一種在天上，守護城池門閣等。四、乾闥婆（Gandharva，香神），意思是香陰，不吃酒肉，只靠香氣滋養身體，是天帝身邊的樂神。五、阿修羅（Asura，非天），意思是無端正，又叫無酒。在因地修行時，雖然奉行五常，但喜歡勝過別人。詳情見上卷六道中。六、迦樓羅（Garuda，金翅鳥），意思是金翅，兩翅相距三百三十六萬里，頭上有如意珠，以龍為食物。七、緊那羅（Kinnara，疑神），意思是疑人，似人非人，頭上長角，也是天上的樂神。八、摩睺羅伽（Mahoraga，大蟒神），意思是腹行，大蟒蛇腹行者。天龍八部，就是八大龍王。乾闥婆（Gandharva，香神），阿修羅（Asura，非天），迦樓羅（Garuda，金翅鳥），各有四位天王。摩睺羅伽（Mahoraga，大蟒神），有無量百千種天王為首。
高峰禪師說：殺生不是殺生。就是殺佛，殺父，殺母，殺自己。一切眾生，本來就是佛，不殺佛又是什麼呢？父母是生命的根本。我在無量劫中，輪迴出沒，承受形體，傳遞氣息，如同恒河沙數一樣。
【English Translation】 English version: Wearing their clothes, all is due to these conditions. It's like a person eating the various grains grown from the earth, their feet never leaving the ground. One must ensure that both the path of body and mind, towards all sentient beings, neither wear their clothes nor eat their food. I say that such a person is truly liberated.
Textual Research
Powerful Ghost
The 'Dharma Number' states: The powerful ghosts have eight divisions. Gandharvas (香神, celestial musicians) and Pisacas (食血肉鬼, flesh-eating demons) are under the command of the Eastern Heavenly King. Kumbhandas (甕形鬼, pot-shaped demons) and Pretas (餓鬼, hungry ghosts) are under the command of the Southern Heavenly King. Various Dragon hosts and Putanas (臭餓鬼, foul-smelling demons) are under the command of the Western Heavenly King. Yakshas (藥叉, nature spirits) and Rakshasas (羅剎, flesh-eating demons) are under the command of the Northern Heavenly King. There are also eight other divisions: 1. Devas (天, gods), meaning natural and spontaneous, whose happiness and superiority surpass humans, referring to the twenty-eight heavens of the Three Realms. 2. Nagas (龍, dragons), guarding the heavenly palaces and responsible for controlling rain. 3. Yakshas (藥叉, nature spirits), meaning brave and strong, also known as violent and evil, existing in three forms: on the ground, flying in the air, and in the heavens, guarding city walls and gates. 4. Gandharvas (香神, celestial musicians), meaning 'fragrant shade,' who do not consume alcohol or meat, but nourish themselves with fragrance, serving as musicians beside the heavenly emperor. 5. Asuras (非天, demigods), meaning without proper appearance, also known as 'without alcohol.' During their causal stage, although practicing the five constant virtues, they desired to surpass others. See the Six Realms in the previous volume for details. 6. Garudas (金翅鳥, golden-winged birds), meaning golden wings, with wings spanning 336,000 miles, possessing a wish-fulfilling jewel on their head, and consuming dragons as food. 7. Kinnaras (疑神, celestial musicians), meaning 'doubtful beings,' resembling humans but not quite, with horns on their heads, also serving as celestial musicians. 8. Mahoragas (大蟒神, great serpent spirits), meaning 'great belly walkers,' referring to those who move on their bellies like large pythons. The Eight Divisions of Devas and Nagas are the eight great dragon kings. Gandharvas (香神, celestial musicians), Asuras (非天, demigods), and Garudas (金翅鳥, golden-winged birds) each have four kings. Mahoragas (大蟒神, great serpent spirits) have countless hundreds of thousands of kings as their leaders.
Zen Master Gaofeng said: Killing is not killing. It is killing the Buddha, killing the father, killing the mother, killing oneself. All sentient beings are originally Buddhas. If it is not killing the Buddha, then what is it? Parents are the root of life. In countless kalpas, I have been reborn and died, receiving forms and transmitting breath, as numerous as the sands of the Ganges.
生之本。充塞三界。飛搖蠢蠕。水陸空行。莫不皆是。非殺父母而何。以果報言之。我今殺他。他后殺我。因緣會時。果報定無差。非殺自己而何。乃至蚊蚋蚤虱。諸微細蟲。莫不皆有佛性。若故殺者。是斷慈悲種也。
龍舒凈土文曰。殺生為五戒之首。亦為十戒之首。亦為比丘二百五十戒之首。亦為菩薩五十八戒之首。是不殺則大善。殺則為大惡。若能持此不殺戒以修凈土。已不在下品生矣。
考證
不殺則大善
月藏云。不殺則為十功德。一。於一切眾生得無所畏。二。于眾得大慈心。三斷惡習業。四。少病。五。長命。六。非人所護。七。無惡夢。八。無怨恨。九。不畏惡道。十。命終生善道。
殺則為大惡
智度論。殺有十惡。一。心常懷毒。世世不絕。二。眾生憎惡。眼不欲見。三。常懷惡念。思惟惡事。四。眾生見者如見蛇虎。五。鄰時心怖。覺亦不安。六。常為惡夢。七。命終之時。狂怖畏死。八。種短命惡業因緣。九。身壞命終。墮泥犁中。十。若得為人。常短壽命。故當戒也。
蓮池禪師戒殺文曰。世人食肉。咸謂理所應然。乃恣意殺生。廣積冤業。相習成俗。不自覺知。昔人有言。可為痛哭流涕長太息者。是也。計其迷執。略有七條。開列如左。余
【現代漢語翻譯】 現代漢語譯本：生命的本質遍佈三界（欲界、色界、無色界），無論是飛翔的、蠕動的，還是水陸空行的一切眾生，無不包含生命的本質。殺害它們，與殺害父母有什麼區別呢？從果報的角度來說，我今天殺害它們，將來它們也會殺害我。因緣際會之時，果報的顯現是不會有差錯的，這與殺害自己又有什麼區別呢？乃至蚊子、蚋、跳蚤、虱子等各種微小的蟲子，無不具有佛性。如果故意殺害它們，就是斷絕慈悲的種子啊。
《龍舒凈土文》中說：『殺生是五戒之首，也是十戒之首，也是比丘二百五十戒之首，也是菩薩五十八戒之首。不殺生就是最大的善，殺生就是最大的惡。如果能夠持守不殺生戒來修習凈土法門，就已經不在下品往生之列了。』
考證
不殺生就是最大的善
《月藏經》中說：不殺生有十種功德。一、對於一切眾生都能得到無所畏懼的境界。二、在眾人中得到大慈悲心。三、斷除惡習。四、少生疾病。五、壽命長遠。六、得到非人（指天龍八部等護法神）的守護。七、不做惡夢。八、沒有怨恨。九、不畏懼惡道。十、命終之後往生善道。
殺生就是最大的惡
《智度論》中說：殺生有十種罪惡。一、心中常常懷有毒害，世世代代不會斷絕。二、眾生憎恨厭惡，不願意見到。三、常常懷有惡念，思惟惡事。四、眾生見到就像見到蛇虎一樣。五、鄰居時時心懷恐怖，睡覺也不得安寧。六、常常做惡夢。七、命終之時，狂亂恐怖，畏懼死亡。八、種下短命的惡業因緣。九、身壞命終之後，墮入泥犁（地獄）之中。十、如果能夠轉生為人，也常常是短命。所以應當戒殺啊。
蓮池禪師《戒殺文》中說：世人吃肉，都認為是理所當然的，於是恣意殺生，廣積冤業，相沿成習，不自覺知。古人有話說，『真是值得痛哭流涕，長聲嘆息啊！』說的就是這種情況。究其迷惑執著之處，略有七條，開列在下面。其餘...
【English Translation】 English version: The essence of life pervades the Three Realms (Desire Realm, Form Realm, Formless Realm). Whether flying, wriggling, or moving on land, water, or in the air, all beings contain this essence. What difference is there between killing them and killing one's parents? From the perspective of karmic retribution, if I kill them today, they will kill me in the future. When conditions meet, the manifestation of karmic retribution will be without error. What difference is there between this and killing oneself? Even mosquitoes, gnats, fleas, lice, and other tiny insects all possess Buddha-nature. If one intentionally kills them, one is cutting off the seed of compassion.
The 'Longshu Pure Land Text' says: 'Killing is the foremost of the Five Precepts, the foremost of the Ten Precepts, the foremost of the 250 precepts for Bhikkhus (monks), and the foremost of the 58 precepts for Bodhisattvas. Not killing is the greatest good; killing is the greatest evil. If one can uphold this precept of non-killing to cultivate the Pure Land path, one will already be beyond the category of being reborn in the lower grades.'
Textual Research
'Not killing is the greatest good'
The 'Moon Store Sutra' says: Not killing has ten merits. 1. One obtains fearlessness towards all beings. 2. One obtains great compassion in the assembly. 3. One cuts off evil habits. 4. One has few illnesses. 5. One has a long life. 6. One is protected by non-humans (referring to deities, dragons, and other Dharma protectors). 7. One has no nightmares. 8. One has no resentment. 9. One does not fear evil paths. 10. After death, one is reborn in good realms.
'Killing is the greatest evil'
The 'Mahaprajnaparamita Sastra' says: Killing has ten evils. 1. The mind constantly harbors poison, which will not cease for generations. 2. Beings hate and detest, and do not wish to see one. 3. One constantly harbors evil thoughts and contemplates evil deeds. 4. Beings see one as if seeing a snake or tiger. 5. Neighbors are constantly fearful, and one cannot sleep peacefully. 6. One constantly has nightmares. 7. At the time of death, one is frantic with fear and dreads death. 8. One plants the karmic cause for a short life. 9. After the body breaks and life ends, one falls into Naraka (hell). 10. If one is able to be reborn as a human, one will often have a short lifespan. Therefore, one should abstain from killing.
Chan Master Lianchi's 'Exhortation Against Killing' says: People in the world eat meat, and all consider it a matter of course. Thus, they recklessly kill, accumulate karmic debts, and follow this custom, unaware of it. An ancient person said, 'This is truly something to weep bitterly and sigh deeply about!' This is what he was referring to. Examining the points of delusion and attachment, there are roughly seven, listed below. The rest...
可類推云。一曰。生日不宜殺生。哀哀父母。生我劬勞。己身始誕之辰。乃父母垂亡之日也。是日也。正宜戒殺持齋。廣行善事。庶使先亡考妣。蚤獲超升。見在椿萱。增延福壽。何得頓忘母難。殺害生靈。上貽累于親。下不利於己。此舉世習行而不覺其非。可為痛哭流涕長太息者。一也。二曰。生子不宜殺生。凡人無子則悲。有子則喜。不思一切禽畜。亦各愛其子。慶我子生。令他子死。於心安乎。夫嬰孩始生不為積福。而反殺生造業。亦太愚矣。此舉世習行而不覺其非。可為(痛哭流涕)長太息者二也。三曰。祭先不宜殺生。亡者忌辰。及春秋祭掃。俱當戒殺以資冥福。殺生以祭。徒增業耳。夫八珍羅於前。安能起九泉之遺骨。而使之食乎。無益而有害。智者不為矣。此舉世習行而不覺其非。可為痛哭流涕長太息者三也。四曰。婚禮不宜殺生。世間婚禮。自問名納采。以至成婚。殺生不知其幾。夫婚者。生人之始也。生之始而行殺。理既逆矣。又婚禮吉禮也。吉日而用兇事。不亦慘乎。此舉世習行而不覺其非。可為痛哭流涕長太息者四也。五曰。燕客不宜殺生。良辰美景。賢主嘉賓。蔬食菜羔。不妨清致。何須廣殺生命。窮極肥甘。笙歌厭飫于杯盤。宰割冤號于砧兀。嗟乎。有人心者寧不悲乎。此舉世習行而不覺
【現代漢語翻譯】 現代漢語譯本： 可以此類推。一、生日不宜殺生。可憐的父母，生我養我多麼辛勞。我出生的日子，也是父母受難之日。這一天，正應該戒殺吃素，廣做善事，希望已故的父母早日超脫，在世的父母增福延壽。怎麼能忘記母親的苦難，殺害生靈呢？這既給父母增添罪孽，又不利於自己。這是世人普遍奉行卻不覺得錯誤的地方，真讓人痛哭流涕，長聲嘆息啊！這是第一點。 二、生孩子不宜殺生。一般人沒有孩子就悲傷，有了孩子就高興。卻不想一切禽畜，也各自愛著自己的孩子。慶祝我的孩子出生，卻讓其他的孩子死去，心裡能安寧嗎？嬰兒剛剛出生不為他積福，反而殺生造業，也太愚蠢了。這是世人普遍奉行卻不覺得錯誤的地方，真讓人痛哭流涕，長聲嘆息啊！這是第二點。 三、祭祀祖先不宜殺生。逝者的忌日，以及春秋祭掃，都應當戒殺來增加冥福。殺生來祭祀，只會增加罪業。把各種珍貴的食物擺在前面，又怎麼能讓九泉之下的遺骨起來享用呢？沒有益處反而有害處，明智的人不會這樣做。這是世人普遍奉行卻不覺得錯誤的地方，真讓人痛哭流涕，長聲嘆息啊！這是第三點。 四、婚禮不宜殺生。世間的婚禮，從議婚到成婚，殺害的生靈不知有多少。婚姻，是人生的開始啊。在人生的開始就進行殺戮，道理上是違背的。而且婚禮是喜慶的禮儀，在喜慶的日子裡做兇殘的事情，不是很悲慘嗎？這是世人普遍奉行卻不覺得錯誤的地方，真讓人痛哭流涕，長聲嘆息啊！這是第四點。 五、宴請賓客不宜殺生。美好的時光，尊貴的客人，用蔬菜瓜果招待，也一樣可以很清雅。何必大量殺害生命，窮盡美味佳餚。宴席上歌舞昇平，砧板上冤魂哀嚎。唉！有良心的人怎麼能不悲傷呢？這是世人普遍奉行卻不覺得錯誤的地方
【English Translation】 English version: It can be inferred similarly. First, it is not appropriate to kill living beings on birthdays. Alas, my parents, how hard they worked to give birth to and raise me. The day of my birth is also the day my parents suffered. On this day, one should abstain from killing and maintain a vegetarian diet, performing good deeds extensively, hoping that the deceased parents will be reborn in a better realm soon, and the living parents will have increased blessings and longevity. How can one forget the mother's suffering and kill living beings? This not only adds sin to the parents but is also detrimental to oneself. This is what the world commonly practices without realizing its error, making one weep bitterly and sigh deeply! This is the first point. Second, it is not appropriate to kill living beings when a child is born. Generally, people are sad when they have no children and happy when they have children. But they don't think that all birds and animals also love their children. Celebrating the birth of my child while causing the death of other children, can one's heart be at peace? Instead of accumulating blessings for the newborn infant, one kills living beings and creates karma, which is too foolish. This is what the world commonly practices without realizing its error, making one weep bitterly and sigh deeply! This is the second point. Third, it is not appropriate to kill living beings when offering sacrifices to ancestors. On the anniversary of the deceased and during the spring and autumn ancestral sweepings, one should abstain from killing to increase blessings for the deceased. Killing living beings for sacrifices only increases karma. How can placing various precious foods in front of the ancestral tablet enable the bones of the deceased in the netherworld to rise and eat them? It is useless and harmful, and a wise person would not do it. This is what the world commonly practices without realizing its error, making one weep bitterly and sigh deeply! This is the third point. Fourth, it is not appropriate to kill living beings at weddings. In worldly weddings, from betrothal to marriage, countless living beings are killed. Marriage is the beginning of a person's life. To engage in killing at the beginning of life is against reason. Moreover, weddings are auspicious ceremonies. Is it not tragic to perform cruel deeds on auspicious days? This is what the world commonly practices without realizing its error, making one weep bitterly and sigh deeply! This is the fourth point. Fifth, it is not appropriate to kill living beings when hosting guests. On a beautiful day with distinguished guests, serving vegetarian dishes is just as elegant. Why kill so many lives and exhaust delicacies? The banquet is filled with singing and dancing, while the chopping board is filled with the cries of wronged souls. Alas! How can a person with a heart not be saddened? This is what the world commonly practices without realizing its error.
其非。可為痛哭流涕長太息者五也。六曰。祈禳不宜殺生。世人有疾。殺生祀神。以祈福祐。不思己之祀神。欲免死而求生也。殺他命而延我命。逆天悖理莫甚於此矣。夫正直者為神。神其有私乎。命不可延。而殺業具在。種種淫祀。亦復類是。此舉世習行而不覺其非。可為痛哭流涕長太息者六也。七曰。營生不宜殺生。世人為衣食故。或畋獵。或漁捕。或屠牛羊豬犬等。以資生計。而我觀不作此業者。亦衣亦食。未必其凍餒而死也。殺生營生。神理所殛。以殺昌𥙿。百無一人。種地獄之深因。受來生之惡報。莫斯為甚矣。此舉世習行而不覺其非。可為痛哭流涕長太息者七也。
(還)謹按賈生為其主痛哭流涕。義固然耳。蓮師所告者。越人也。不談笑以道之。而亦為之痛哭流涕者何哉。蓋其惻怛慈愛之心。誠于中而形於外。視人之殺。如己殺之。故其見乎詞者。悲悽激烈。而不能若是恝也。今人讀斯文而不能已於殺者。不惟自喪其良心。其有負于吾師之激勸者。不已多乎。
考證
賈生
漢文帝時。洛陽少年賈誼。上治安䇿云。可為痛哭者一。可為流涕者二。可為長太息者六。
越人
孟子曰。有人於此。越人彎弓而射之。則己談笑而道之。無他。疏之也。其兄彎弓而射之。
【現代漢語翻譯】 現代漢語譯本： 不是這樣的。有五件事值得痛哭流涕、長吁短嘆。第六件事是：祈求神靈不應該殺生。世間有人生病，殺害動物來祭祀神靈，以祈求福佑。卻不想自己祭祀神靈，是爲了免於死亡而求得生存。殺害其他生命來延續自己的生命，沒有比這更違背天理人情的了。正直的人才能成為神，神難道會有私心嗎？生命不可延長，而殺生的罪業卻真實存在。各種各樣的不正當祭祀，也都是如此。這是世人都習以為常卻不覺得錯誤的事情，值得痛哭流涕、長吁短嘆的第六件事。 第七件事是：爲了謀生不應該殺生。世人爲了衣食，或者打獵，或者捕魚，或者宰殺牛羊豬狗等，來維持生計。但我觀察到不做這些行業的人，也有衣穿有飯吃，未必會凍餓而死。殺生來謀生，是神理所不容的。靠殺生而昌盛發達的，百個人中沒有一個。種下地獄的深重原因，遭受來世的惡報，沒有比這更嚴重的了。這是世人都習以為常卻不覺得錯誤的事情，值得痛哭流涕、長吁短嘆的第七件事。
（還）我仔細考察賈誼為他的君主痛哭流涕，道義上本來就是如此。蓮池大師所告誡的，是越地的人啊！不談笑來開導他們，而也是為他們痛哭流涕，這是為什麼呢？大概是因為他那悲憫慈愛的心，發自內心而表現在外。看待別人殺生，就像自己殺生一樣。所以他表現在言辭中的，是悲傷悽切而激烈的，不能夠如此冷漠啊。現在的人讀這篇文章卻不能停止殺生，不僅是喪失了自己的良心，也辜負了蓮池大師的激烈勸勉，難道不是太多了嗎？
考證
賈誼（西漢政論家、文學家）
漢文帝時，洛陽少年賈誼，上書陳述治安策略說：有一件事值得痛哭，有兩件事值得流涕，有六件事值得長吁短嘆。
越人（古代對南方沿海一帶居民的稱呼）
孟子說：有個人在這裡，越地的人彎弓射他，那麼自己就談笑來對待他，沒有別的原因，因為關係疏遠啊。如果是自己的兄長彎弓射他，
【English Translation】 English version: It is not so. There are five things for which one can weep bitterly and sigh deeply. The sixth is: It is not appropriate to kill living beings when praying for blessings. People in the world, when they are ill, kill living beings to sacrifice to the gods, in order to pray for blessings and protection. They do not consider that their own sacrifice to the gods is to avoid death and seek life. To kill other lives to prolong one's own life is the most contrary to Heaven and reason. The upright become gods; would gods have selfish desires? Life cannot be prolonged, but the karma of killing is truly present. All kinds of improper sacrifices are similar. This is something the world practices habitually without realizing its wrongness, the sixth thing for which one can weep bitterly and sigh deeply. The seventh is: It is not appropriate to kill living beings for a livelihood. People in the world, for the sake of clothing and food, either hunt, or fish, or slaughter cattle, sheep, pigs, dogs, etc., to make a living. But I observe that those who do not engage in these occupations also have clothing and food, and will not necessarily freeze or starve to death. To kill living beings for a livelihood is condemned by divine justice. Of those who prosper through killing, not one in a hundred succeeds. They plant the deep cause of hell and receive the evil retribution of the next life. There is nothing more serious than this. This is something the world practices habitually without realizing its wrongness, the seventh thing for which one can weep bitterly and sigh deeply.
(Also) I carefully examine that Jia Yi (a statesman and writer of the Western Han Dynasty) wept bitterly for his lord, which is inherently righteous. What Master Lianchi (a prominent Buddhist monk of the Ming Dynasty) admonished was the people of Yue (an ancient state in southern China)! He did not speak and laugh to guide them, but also wept bitterly for them. Why is this? It is probably because his compassionate and loving heart came from within and manifested outwardly. He viewed the killing of others as if he were killing himself. Therefore, what he expressed in his words was sorrowful, poignant, and intense, and he could not be indifferent. People today who read this text but cannot stop killing not only lose their conscience but also fail to live up to Master Lianchi's fervent exhortations. Isn't this too much?
Textual Research
Jia Yi (a statesman and writer of the Western Han Dynasty)
During the reign of Emperor Wen of the Han Dynasty, Jia Yi, a young man from Luoyang, submitted a memorial on governance strategies, saying: There is one thing for which one can weep bitterly, two things for which one can shed tears, and six things for which one can sigh deeply.
Yue people (an ancient term for the inhabitants of the southern coastal regions)
Mencius said: If there is a person here, and a Yue person draws a bow and shoots at him, then he will treat it with talk and laughter. There is no other reason; it is because they are distant. If his own brother draws a bow and shoots at him,
則己垂涕泣而道之。無他。戚之也。
振曰。不殺。非止躬不操刃。指不調羔。即遇物而萌一欲殺心。或聞殺而不惻怵。見殺而不擁護。皆殺機未斷也。推此殺機。胸紏枳棘。性畜戈矛。近殺一身。遠殺天下。故色授魂與而空其髓。此以花箭殺也。掇蜂拾塵而肆其詞。此以舌鋒殺也。垢首攘臂而逞其毒。此以嗔火殺也。明攘掩竊而窮其橐。此以貪刃殺也。殺機之為害大矣。修凈行者。以慧劍斷機心。殫吾悲願。脫彼苦際。在世。則並生天壤。報滿。則同生凈國。豈不樂哉。
迴向文(見袁民功課錄。但彼𢌞向十方三世諸佛。持誦準提咒。而此則一心皈命極樂世界阿彌陀佛耳。后三文俱同)
稽首西方極樂世界阿彌陀佛。稽首三洲感應護法韋䭾尊天。竊唯聖人愛物。天地好生。養茲不忍之心。便是為仁之本。弟子(某)遵佛明誨。不敢殺生。但蠢動含靈。皆為物命。凡愚業重。動輒相殘。縱從今不殺一生。念已往難酬萬命。特念阿彌佛若干聲。仗茲佛力。使我弟子自今以往。慈悲雙運。禁戒獨嚴。從前受害之生。悉從超度。眾生嗜殺之罪。咸與消除。戶戶持齋。現世斷刀兵之慘。人人戒殺。地獄空冤對之門。愿佛慈悲。哀憐攝受。愿韋䭾憐憫。為作證明。令惡緣消散。善事圓成。凈因日增。往生如願
【現代漢語翻譯】 現代漢語譯本： 於是自己垂著淚哭訴這件事。沒有別的，是憐憫它們啊。
振曰：不殺，不僅僅是自己不拿刀，手指不調動羔羊（指不參與殺生），即使遇到事物而萌生一絲殺心，或者聽到殺戮而不感到悲傷，見到殺戮而不去保護，都是殺機沒有斷絕。推及這種殺機，胸中糾結如枳棘（比喻心懷惡意），性格如同藏著戈矛（比喻具有攻擊性）。近則危害自身，遠則危害天下。所以美色引誘，使人神魂顛倒而耗盡精髓，這是用花箭來殺人啊。蒐集蜂刺塵土，而放肆地發表言論，這是用舌頭當利刃來殺人啊。蓬頭垢面，揮舞手臂，來逞其毒，這是用嗔恨的火焰來殺人啊。公然搶奪，暗中偷竊，來耗盡別人的錢財，這是用貪婪的刀刃來殺人啊。殺機的危害太大了。修持清凈行為的人，用智慧之劍斬斷殺機，竭盡我的悲心和願力，使眾生脫離痛苦的境地。活在世上，就一同生活在這天地之間；報盡，就一同往生到凈土。豈不是快樂的事情嗎？
迴向文（見袁民功課錄。但他的迴向是向十方三世諸佛，持誦準提咒，而這裡則是一心皈命極樂世界阿彌陀佛。後面的三段文字都相同）
稽首（叩拜）西方極樂世界阿彌陀佛（西方極樂世界的教主）。稽首三洲感應護法韋䭾尊天（佛教護法神）。我私下認為聖人愛惜萬物，天地喜歡生育。培養這種不忍心傷害眾生的心，就是行仁的根本。弟子（某）遵從佛的明確教誨，不敢殺生。但是所有蠕動和有靈性的生物，都是有生命的。凡夫愚昧，業障深重，動不動就互相殘殺。即使從今以後不殺一個生命，想到以往難以償還的無數生命。特別唸誦阿彌陀佛若干聲，憑藉佛的力量，使我的弟子從今以後，慈悲和智慧同時運用，禁戒獨自嚴守。從前受到傷害的眾生，全部得到超度。眾生嗜殺的罪業，全部得以消除。家家戶戶都吃齋，現世斷絕刀兵的慘禍。人人戒殺，地獄空無冤冤相報之門。愿佛陀慈悲，哀憐攝受。愿韋䭾憐憫，為我作證明。使惡緣消散，善事圓滿成功，凈因日益增長，往生極樂世界如願以償。
【English Translation】 English version: Then he himself wept and recounted it. There was no other reason, but compassion for them.
Zhen said: 'Not killing' is not merely refraining from wielding a blade oneself, or not directing the slaughter of lambs. It means that even encountering a thing and giving rise to a single thought of killing, or hearing of killing without feeling sorrow, or seeing killing without offering protection, all indicate that the intention to kill has not been severed. Extending this intention to kill, the heart becomes entangled like thorny bushes, and the nature harbors spears and lances. It harms oneself in the near term and harms the world in the long term. Therefore, beauty seduces, causing the soul to be lost and the essence to be depleted; this is killing with flower arrows. Gathering bee stings and picking up dust, and then recklessly uttering words; this is killing with a tongue as a sharp blade. With disheveled hair and bared arms, flaunting one's venom; this is killing with the fire of anger. Openly robbing and secretly stealing, to exhaust another's wealth; this is killing with the blade of greed. The harm of the intention to kill is immense. Those who cultivate pure conduct sever the intention to kill with the sword of wisdom, exhaust their compassion and vows, and liberate beings from their suffering. Living in the world, they coexist within the universe; at the end of their lives, they are reborn together in the Pure Land. How joyful is that!
Dedication Verse (see Yuan Min's Practice Record. However, his dedication is to the Buddhas of the ten directions and three times, reciting the Cundi Dharani, while this is single-mindedly taking refuge in Amitabha Buddha (Amitabha Buddha, the Buddha of Infinite Light) of the Western Pure Land. The following three sections are the same.)
I bow my head to Amitabha Buddha (Amitabha Buddha, the Buddha of Infinite Light) of the Western Pure Land (the Pure Land in the West). I bow my head to the Dharma Protector Weituo Bodhisattva (a celestial guardian deity in Buddhism) who responds to prayers in the three continents. I humbly believe that the sages cherish all beings, and Heaven and Earth favor life. Nurturing this heart of not bearing to harm living beings is the foundation of practicing benevolence. Your disciple (name) follows the Buddha's clear teachings and dares not kill. However, all creatures that wriggle and possess sentience are living beings. Ordinary people are ignorant and burdened by karma, and they readily slaughter each other. Even if I do not kill a single life from now on, I think of the countless lives that are difficult to repay in the past. Therefore, I recite Amitabha Buddha's (Amitabha Buddha, the Buddha of Infinite Light) name a certain number of times, relying on the power of the Buddha, so that from now on, my disciple will cultivate both compassion and wisdom, and strictly observe the precepts. May all beings who have been harmed in the past be liberated. May the sins of all beings who are fond of killing be eliminated. May every household observe a vegetarian diet, so that the calamities of war and violence may be cut off in this life. May everyone abstain from killing, so that the gates of vengeance in hell may be empty. May the Buddha be compassionate and accept us with pity. May Weituo Bodhisattva (a celestial guardian deity in Buddhism) have mercy and bear witness for us, so that evil conditions may be dispelled, good deeds may be perfectly accomplished, pure causes may increase daily, and rebirth in the Pure Land may be fulfilled as desired.
(末二句新增)。
考證
悉從超度
龍舒凈土文祝云。弟子某。謹為此南閻浮提今日所殺所食之眾生。唸誦南無西方云云。阿彌陀佛。一百二十遍。仰惟如來大慈大悲。以某唸誦如來名號。一聲一如來。度一眾生。盡其唸誦之數。亦復如是。盡度生於極樂世界。禮拜。
刀兵
語云。世上欲無刀兵劫。除非眾生不食肉。
冤對
佛印禪師戒殺文曰。只知恣性縱無明。不懼陰司毫髮記。命才終。冤對至。面睹閻王爭敢諱。從頭一一報無差。爐炭鑊湯何處避。
(還)謹按回向。不止於佛前禮誦而已。須於行住坐臥。一切處所。念茲在茲。庶無違犯。斯為真迴向矣。若止於佛前禮誦。則與其進。不與其退。迴向云乎哉。持戒之士。尚其勉之。
考證
與其進
論語。子曰。與其進也。不與其退也。注云。與其進見而為善。不與其退而為不善也。
附放生
慈心功德錄曰。或云。持齋不食肉。勝如放生。答云。不食肉者。但能絕殺緣。僅免一己過。而無濟物之功佛所以教人持齋。正欲其增慈悲心。今之齋者。雖不食肉。亦不肯放生。是名無慈悲人也。嗟乎。終年食素。曾無濟物之功。一旦舍財。便有放生之德。昔我佛尚割身肉以貸鴿。
【現代漢語翻譯】 現代漢語譯本
考證
悉從超度
《龍舒凈土文》祝願說：『弟子某某，謹為此南閻浮提（Sānskrit Jambudvīpa，指我們所居住的這個世界）今日所殺所食的眾生，唸誦南無西方云云阿彌陀佛（Sānskrit Amitābha，西方極樂世界的教主），一百二十遍。仰望如來大慈大悲，以我念誦如來名號，一聲一如來，度一眾生，盡我念誦的次數，也同樣如此，盡數超度眾生到極樂世界。』禮拜。
刀兵
俗語說：『世上想要沒有刀兵劫難，除非眾生不吃肉。』
冤對
佛印禪師的《戒殺文》說：『只知道放縱自己的性情，恣意妄為，不害怕陰間地府毫髮不爽地記錄。性命一旦終結，冤家對頭就來了，面對閻羅王怎敢隱瞞？從頭到尾一一報應沒有差錯，爐炭鑊湯（各種地獄刑罰）哪裡能躲避？』
（還）謹按回向（Sānskrit parināma，將功德迴向給眾生，以期共同成就）的意義，不只是在佛前禮誦而已，必須在行住坐臥，一切處所，念念不忘，這樣才沒有違犯。這才是真正的迴向。如果只是在佛前禮誦，那麼就只有前進，沒有後退，還談得上什麼迴向呢？持戒的人，尚且要勉勵自己。
考證
與其進
《論語》中，孔子說：『與其進也，不與其退也。』 註解說：『與其進見而為善，不與其退而為不善也。』
附放生
《慈心功德錄》說：『有人說，持齋不吃肉，勝過放生。』 回答說：『不吃肉的人，只能斷絕殺生的因緣，僅僅免除自己一個人的過錯，而沒有救濟眾生的功德。佛陀之所以教人持齋，正是要增加慈悲心。現在吃齋的人，雖然不吃肉，也不肯放生，這叫做沒有慈悲心的人啊。』 唉！終年吃素，沒有救濟眾生的功德，一旦捨棄錢財，便有放生的功德。從前我佛尚且割下自己的肉來救贖鴿子。
【English Translation】 English version
Verification
Completely Deliver
The 『Longshu Pure Land Text』 says in its prayer: 『Disciple so-and-so, respectfully for the sake of all sentient beings in this Jambudvīpa (Sānskrit Jambudvīpa, referring to the world we live in) who are killed and eaten today, recites Namo Western so on Amitābha (Sānskrit Amitābha, the master of the Western Pure Land of Ultimate Bliss), one hundred and twenty times. I look up to the Tathagata』s (Sānskrit Tathāgata, 'the thus-gone one', an honorific title for a Buddha) great compassion, with my recitation of the Tathagata』s name, one voice one Tathagata, delivering one sentient being, to the extent of my recitation, it is also like this, completely delivering all sentient beings to the Land of Ultimate Bliss.』 Bow.
Warfare
A common saying goes: 『If the world wants to have no wars, unless sentient beings do not eat meat.』
Retribution
Chan Master Foyin』s 『Admonition Against Killing』 says: 『Only knowing to indulge one』s nature and be willfully ignorant, not fearing that the underworld records every detail without error. Once life ends, the karmic debtors arrive, facing King Yama (Sānskrit Yama, the lord of death), how dare you conceal? From beginning to end, each retribution is without difference, where can one escape the charcoal furnace and cauldron soup (various hell punishments)?』
(Also) Carefully consider the meaning of dedication (Sānskrit parināma, dedicating merit to all sentient beings, in the hope of achieving together), it is not just reciting prayers before the Buddha, but must be mindful in all places, whether walking, standing, sitting, or lying down, so that there are no violations. This is true dedication. If it is only reciting prayers before the Buddha, then there is only progress, no retreat, how can it be called dedication? Those who uphold the precepts should encourage themselves.
Verification
Rather Advance
In the 『Analects』, Confucius said: 『Rather advance, not rather retreat.』 The commentary says: 『Rather advance to do good, not rather retreat to do not good.』
Attached Life Release
The 『Record of Meritorious Deeds of Compassionate Mind』 says: 『Some say, holding a vegetarian diet is better than releasing life.』 The answer is: 『Those who do not eat meat can only cut off the causes of killing, merely avoiding one』s own faults, and have no merit in helping sentient beings. The reason why the Buddha teaches people to hold a vegetarian diet is precisely to increase compassionate mind. Now those who are vegetarian, although they do not eat meat, are also unwilling to release life, this is called a person without compassionate mind.』 Alas! Eating vegetarian all year round, without the merit of helping sentient beings, once giving up wealth, then there is the merit of releasing life. In the past, our Buddha even cut off his own flesh to redeem a dove.
為弟子者。不能捨幻財以贖命。豈有成佛之因哉。
蓮池禪師放生文曰。蓋聞世間至重者生命。天下至慘者殺傷。是故逢擒則奔。蟣虱猶如避死。將雨而徙。螻蟻尚且貪生。何乃網于山。罟于淵。多方掩取。曲而鉤。直而矢。百計蒐羅。使其膽落魂飛。母離子散。或囚籠檻。則如處囹圄。或被刀砧。則同臨剮戮。憐兒之鹿。䑛瘡痕而寸斷柔腸。畏死之猿。望弓影而雙垂悲淚。恃我強而凌彼弱。理恐非宜。食他肉。而補己身。心將安忍。由是旻天垂憫。古聖行仁。解網著于成湯。畜魚興于子產。聖哉流水。潤枯槁以囊泉。悲矣釋迦。代危亡而割肉。天臺智者。鑿放生之池。大樹仙人。護棲身之烏。贖魚蝦而得度。壽禪師之遺愛猶存。救龍子而傳方。孫真人之慈風未泯。一活蟻也。沙彌易短命為長年。書生易卑名為上第。一放龜也。毛寶以臨危而脫難。孔愉以微職而封侯。屈師縱鯉于元村。壽增一紀。隋侯濟蛇于齊野。珠報千金。拯已溺之蠅。酒匠之死刑免矣。舍將烹之鱉。廚婢之篤疾瘳焉。貿死命于屠家。張提刑魂超天界。易餘生于釣艇。李景文毒解丹砂。孫良嗣解矰𪿎之危。卜葬而羽蟲交助。潘縣令設江湖之禁。去任而水族悲號。信老免愚民之牲。祥符甘雨。曹溪守獵人之網。道播神州。雀解銜珠報恩。狐能臨
【現代漢語翻譯】 現代漢語譯本：作為佛弟子，如果不能捨棄虛幻的錢財來贖救生命，又怎麼能有成就佛陀的因緣呢？
蓮池禪師的《放生文》中說：『聽說世間最重要的是生命，天下最悲慘的是殺戮傷害。因此，被擒捉時就會奔逃，跳蚤、虱子也知道躲避死亡；將要下雨時就遷徙，螻蟻尚且貪戀生存。為什麼還要用網在山中捕捉，用罟在深淵中捕撈，用各種方法掩蓋抓取，用彎曲的鉤子，用筆直的箭矢，用各種計策搜尋羅網，使它們膽戰心驚，魂飛魄散，母子離散？或者囚禁在籠子里，就像身處牢獄；或者被放在刀砧上，就像面臨剮刑。憐愛孩子的鹿，舔舐瘡痕而寸斷柔腸；畏懼死亡的猿猴，看到弓箭的影子而雙眼垂下悲傷的淚水。憑藉我的強大而欺凌它們的弱小，道理恐怕是不合適的。吃它們的肉來補養自己的身體，內心將如何安忍？因此，上天垂憐，古代聖賢施行仁義。商湯解開羅網，子產興辦養魚的事業。偉大的流水，滋潤乾枯的草木，像囊中的泉水一樣；悲憫的釋迦牟尼，代替危亡的眾生而割肉。天臺智者，開鑿放生池；大樹仙人，保護棲息在樹上的烏鴉。贖買魚蝦而得到超度，壽禪師的遺愛仍然存在；救助龍子而傳授藥方，孫真人的慈悲之風尚未泯滅。救活一隻螞蟻，沙彌就能將短命變為長壽；書生就能將卑微的名聲變為高第。放生一隻烏龜，毛寶就能在危難中脫險；孔愉就能從小小的官職而被封侯。屈師在元村放縱鯉魚，壽命增加一紀。隋侯在齊國郊野救助蛇，蛇銜珠報答千金。拯救已經溺水的蒼蠅，釀酒工匠免除了死刑。捨棄即將被烹飪的鱉，廚娘的重病痊癒了。用錢財從屠夫手中買下生命，張提刑的靈魂超脫天界。用剩餘的生命從釣魚船上換取生命，李景文解除了丹砂的毒性。孫良嗣解除了箭矢的危險，卜葬時羽蟲交相幫助。潘縣令設定江湖禁令，離任時水族悲號。信老免除了愚民的牲畜，祥符年間天降甘雨。曹溪守護獵人的網，佛法傳播神州。麻雀懂得銜珠報恩，狐貍能夠面臨死亡。』
【English Translation】 English version: As a disciple, if one cannot relinquish illusory wealth to redeem life, how can one have the cause to become a Buddha?
The 'Essay on Releasing Life' by Chan Master Lianchi states: 'It is said that the most important thing in the world is life, and the most tragic thing is killing and injury. Therefore, when captured, they flee; lice and fleas also know to avoid death; when it is about to rain, they migrate; even ants cherish survival. Why then use nets to capture in the mountains, and cast nets in the deep waters, using various methods to conceal and seize, using curved hooks and straight arrows, using all kinds of schemes to search and ensnare, causing them to be terrified, their souls scattered, mothers and children separated? Or imprisoned in cages, as if in jail; or placed on the chopping block, as if facing execution. The deer that loves its child, licks the wound and breaks its tender intestines; the ape that fears death, sees the shadow of the bow and sheds tears of sorrow. Relying on my strength to bully their weakness, the principle is probably inappropriate. Eating their flesh to nourish my own body, how can the heart be at peace? Therefore, Heaven has compassion, and ancient sages practiced benevolence. Tang of Shang released the nets, and Zichan promoted the business of raising fish. Great is the flowing water, nourishing the withered plants like a spring in a bag; compassionate is Shakyamuni, sacrificing his flesh for the sake of endangered beings. Zhiyi (智者, refers to Zhiyi, the founder of the Tiantai school of Buddhism) of Tiantai, dug the pond for releasing life; the Great Tree Immortal, protected the crows that nested in the tree. Redeeming fish and shrimp to be liberated, the legacy of Zen Master Shou still exists; rescuing the dragon's son and transmitting the prescription, the compassionate wind of Sun Zhenren (孫真人, refers to Sun Simiao, a famous doctor in Chinese history) has not yet disappeared. Saving an ant, the novice monk can change his short life to a long life; the scholar can change his humble name to a high rank. Releasing a turtle, Mao Bao (毛寶, a historical figure) can escape from danger; Kong Yu (孔愉, a historical figure) can be enfeoffed with a small official position. Qu Shi released carp in Yuancun, and his life increased by one cycle. Marquis Sui saved a snake in the suburbs of Qi, and the snake repaid him with a pearl worth a thousand gold. Rescuing a drowning fly, the wine maker was spared the death penalty. Relinquishing the turtle about to be cooked, the cook's serious illness was cured. Exchanging life from the butcher's hands, Zhang Tixing's soul transcended the heavens. Exchanging the remaining life from the fishing boat, Li Jingwen detoxified the cinnabar. Sun Liangsi resolved the danger of arrows, and when he was buried, winged insects helped each other. Magistrate Pan set up a ban on rivers and lakes, and when he left office, the aquatic creatures mourned. Xin Lao exempted the livestock of the foolish people, and in the Xiangfu era, sweet rain fell. Cao Xi guarded the hunter's net, and the Dharma spread throughout China. Sparrows know how to repay kindness with pearls, and foxes can face death.'
井授術。乃至殘軀得命。垂白壁以聞經。難地求生。現黃衣而入夢。施皆有報。事匪無徴。載在簡編。昭乎耳目。普愿隨所見物。發慈悲心。捐不堅財。行方便事。或恩周多命。則大積陰功。若惠及一蟲。亦何非善事。茍日增而月累。自行廣而福崇。慈滿人寰。名通天府。蕩空冤障。多祉萃於今生。培漬善根。餘慶及於他世。儻更助稱佛號。加諷經文。為其迴向西方。令彼永離惡道。則存心愈大。植德彌深。道業資之速成。蓮臺生其勝品矣。
考證
斷腸
許真君少時好獵。一日射中一鹿。鹿母為䑛瘡痕。良久不活。鹿母亦死。真君剖其腹而視之。腸寸寸斷。蓋為憐子死。悲傷過甚。至於腸斷。真君大恨悔過。折弓矢。入山修道。成仙。
垂淚
楚王與養由基出獵。遇猿令射之。猿望見由基。即淚下。知其必死而悲泣也。
解網
商王成湯。出遇獵人布四面網。湯王為解三面。只留其一。祝曰。不用命者。乃入吾網。
畜魚
有饋生魚于鄭子產。不食。畜之池中。
囊泉
金光明經云。流水長者子。出見十千游魚困涸水中。將斃。用象囊水。傾注得全。復為說法。魚命過。皆生天上。
割肉
釋迦牟尼佛昔為菩薩時。遇鷹逐鴿。鴿
【現代漢語翻譯】 現代漢語譯本： 傳授井術（一種取水的方法），乃至即使是殘弱的身體也能得以保全性命。年邁體衰，也要在白墻下聆聽經文。在艱難困苦之地，也要努力求生。顯現僧侶的身份，在夢中指點迷津。佈施一定會有回報，事情並非沒有徵兆。這些都記載在典籍之中，顯明於我們的耳目。普遍希望大家能夠對所見之物，發起慈悲之心。捨棄這些不堅固的錢財，做一些方便他人的事情。如果恩惠能夠普及到眾多生命，那就是積下了巨大的陰德。即使恩惠只及於一隻小蟲，又怎麼能說不是善事呢？如果每天都增加善行，每月都積累善德，自然會行為廣闊而福報深厚。慈悲充滿人間，美名傳遍天庭。滌盪清空冤仇業障，眾多的福氣匯聚於今生。培養和滋潤善良的根基，剩餘的福澤延續到未來世。如果更能幫助稱念佛號，加上諷誦經文，為它們迴向西方極樂世界，讓它們永遠脫離惡道，那麼你的存心就更加偉大，植下的德行就更加深厚。道業因此得以迅速成就，往生蓮花寶座也能達到更高的品位。
考證
斷腸
許真君（指許遜，晉代道士）年輕時喜歡打獵。有一天射中了一隻鹿。鹿媽媽爲了舔舐傷痕，過了很久還是沒有活過來。鹿媽媽也死了。許真君剖開它的肚子觀看，腸子寸寸斷裂。原來是因為憐愛自己的孩子死去，悲傷過度，以至於腸子都斷了。許真君非常懊悔，折斷弓箭，進入山中修道，最終成仙。
垂淚
楚王和養由基（古代的射箭能手）一起去打獵。遇到一隻猿猴，楚王命令養由基射它。猿猴望見養由基，立刻流下眼淚，知道自己必死無疑而悲傷哭泣。
解網
商王成湯（商朝的開國君主）。外出時遇到獵人張設四面網。湯王為它解開三面，只留下一面。祝禱說：『不聽從命令的，就進入我的網咖。』
畜魚
有人送給鄭子產（春秋時期鄭國的政治家）活魚。鄭子產不吃，把它們養在池塘中。
囊泉
《金光明經》中說，流水長者子（佛教故事中的人物），外出時看見一萬條游魚困在乾涸的水中，將要死去。用象皮袋裝水，傾倒進去使它們得以保全生命。又為它們說法。魚死後，都轉生到天上。
割肉
釋迦牟尼佛（佛教的創始人）過去作為菩薩時，遇到老鷹追逐鴿子。
【English Translation】 English version: Impart the art of well-digging, so that even a frail body may preserve its life. In old age, listen to the scriptures beneath white walls. Seek survival in difficult lands. Manifest as a monk, offering guidance in dreams. Giving always has its rewards; events are not without signs. These are recorded in books, clear to our eyes and ears. May all beings, upon seeing anything, generate a compassionate heart. Donate impermanent wealth, and perform acts of convenience for others. If kindness extends to many lives, then great hidden merit is accumulated. Even if kindness is only given to a small insect, how can it not be a good deed? If you increase good deeds daily and accumulate virtue monthly, your actions will naturally broaden and your blessings will deepen. Compassion will fill the human realm, and your name will be known throughout the heavens. Eradicate karmic obstacles, and many blessings will gather in this life. Cultivate and nourish the roots of goodness, and the remaining blessings will extend to future lives. If you further assist by reciting the Buddha's name and chanting scriptures, dedicating the merit to the Western Pure Land, allowing them to forever escape the evil paths, then your intention will be even greater, and the virtue you plant will be even deeper. Your spiritual practice will be quickly accomplished, and you will be reborn on a lotus throne of superior quality.
Evidences
Broken Intestines
When Xu Zhenjun (Xu Xun, a Taoist priest of the Jin Dynasty) was young, he loved to hunt. One day, he shot a deer. The mother deer licked the wound, but after a long time, it did not recover. The mother deer also died. Xu Zhenjun cut open its abdomen and saw that the intestines were broken inch by inch. It turned out that she loved her child so much that she died of excessive grief. Xu Zhenjun was very remorseful, broke his bow and arrows, and went into the mountains to cultivate the Tao, eventually becoming an immortal.
Shedding Tears
The King of Chu and Yang Youji (an ancient master archer) went hunting together. They encountered a monkey, and the King ordered Yang Youji to shoot it. The monkey saw Yang Youji and immediately shed tears, knowing that it would surely die and weeping sadly.
Releasing the Net
King Tang of Shang (the founding monarch of the Shang Dynasty) went out and encountered a hunter setting up nets on all four sides. King Tang released three sides of the net, leaving only one. He prayed, 'Those who do not obey fate will enter my net.'
Raising Fish
Someone gave live fish to Zheng Zichan (a statesman of the Zheng state during the Spring and Autumn period). Zheng Zichan did not eat them but raised them in a pond.
Bagging Water
The Golden Light Sutra says that the son of the Flowing Water Elder (a figure in Buddhist stories) went out and saw ten thousand fish trapped in dried-up water, about to die. He used an elephant skin bag to carry water and poured it in, allowing them to preserve their lives. He also preached the Dharma to them. After the fish died, they were all reborn in the heavens.
Cutting Flesh
When Shakyamuni Buddha (the founder of Buddhism) was a Bodhisattva in the past, he encountered a hawk chasing a dove.
投身避難。鷹語菩薩。爾欲拯鴿。柰何令我饑死。菩薩問鷹。爾須何食。答。食肉。菩薩割臂肉償之。鷹欲肉與鴿等。菩薩割肉。彌割彌輕。至肉將盡。不能等鴿。鷹問生悔恨否。菩薩答。吾無悔恨。若此語不虛。當令吾肉生長如故。發是愿已。生長如故。鷹化天帝身。空中禮拜讚歎。
鑿池
天臺智者大師。諱智顗。嘗鑿池。勸一切人放生。
護鳥
古有仙人。嘗坐一大樹下。思禪入定。有鳥棲其懷中。恐驚鳥故。跏趺不動。候鳥別棲。然後出定。
贖魚蝦
永明壽禪師。初為餘杭庫吏。屢以庫錢買魚蝦等物放生。後坐監守自盜。當棄市。吳越王頗知其放生也。諭行刑者。觀其詞色以覆。師面無戚容。人怪之。師曰。吾以庫錢買放生命。莫知其數。死徑往西方。不亦樂乎。王聞而釋之。乃出家為僧。師涅槃后。有僧入冥。見閻王禮一僧像。問之。則永明師已生西方上品。閻王敬其德。故時時禮拜耳。
救龍子
孫真人未仙時。遇村童摛一蛇。困憊將死。真人買放水中。后默坐間。一青衣來請。隨而赴之。至一宮府。王者延之上坐。曰。小兒昨者出遊。非先生則死矣。出種種珍寶為謝。真人不受。王逐出玉笈三十六方。真人由是醫術彌精。
活蟻
昔
【現代漢語翻譯】 現代漢語譯本 投身避難：一位菩薩爲了救一隻鴿子，犧牲自己的身體。 鷹語菩薩：一隻鷹對一位菩薩說：『你想要拯救鴿子，那又為何要讓我餓死呢？』 菩薩問鷹：『你需要什麼食物？』 鷹回答：『我需要吃肉。』 菩薩於是割下自己手臂上的肉來償還鷹的食物。鷹要求菩薩割下的肉必須和鴿子的重量相等。菩薩開始割肉，但越割肉越輕，直到肉快要割完時，仍然無法與鴿子的重量相等。鷹問菩薩是否感到後悔。 菩薩回答：『我沒有絲毫悔恨。如果我說的是真話，就讓我的肉重新生長恢復如初。』說完這個誓願后，他的肉果然恢復如初。鷹隨即化身為天帝（Deva，天神），在空中禮拜讚歎。
鑿池： 天臺智者大師（Tiāntāi Zhìzhě Dàshī，天臺宗的創始人），法號智顗（Zhìyǐ），曾經開鑿池塘，勸導所有人放生。
護鳥： 古代有一位仙人（Xiānrén，得道之人），曾經坐在一棵大樹下，進入禪定。有鳥兒棲息在他的懷中。仙人害怕驚擾鳥兒，因此保持跏趺坐姿不動，等待鳥兒飛走後，才出定。
贖魚蝦： 永明壽禪師（Yǒngmíng Shòu Chánshī，禪宗大師），最初擔任餘杭（Yúháng）的庫吏。他多次用倉庫的錢購買魚蝦等動物放生。後來，他因監守自盜而被判處死刑。吳越王（Wúyuè Wáng）頗爲了解他放生的事蹟，於是告誡行刑者，觀察他的言語神色后回報。禪師面無懼色。人們感到奇怪。禪師說：『我用倉庫的錢買來放生的生命，數也數不清。死後直接前往西方極樂世界（Western Pure Land），豈不快樂？』吳越王聽后赦免了他，並讓他出家為僧。禪師圓寂后，有僧人進入陰間，看見閻王（Yánwáng，地獄之王）禮拜一尊僧人像。詢問后得知，永明禪師已經往生西方極樂世界的上品。閻王敬佩他的德行，所以時時禮拜。
救龍子： 孫真人（Sūn Zhēnrén，著名的醫生）尚未成仙時，遇到村裡的孩子抓住一條蛇，蛇已經疲憊不堪，瀕臨死亡。孫真人買下蛇並將它放回水中。後來，孫真人在靜坐時，一位身穿青衣的人前來邀請他。孫真人跟隨他前往一座宮殿。宮殿的王者請他上座，說道：『我的小兒子昨天外出遊玩，如果不是先生，恐怕已經死了。』於是拿出各種珍寶來表示感謝。孫真人沒有接受。王者於是拿出玉笈（Yùjí）三十六方。孫真人從此醫術更加精湛。
活蟻： 過去……
【English Translation】 English version Sacrificing oneself for refuge: A Bodhisattva sacrifices his body to save a dove. The Hawk Speaks to the Bodhisattva: A hawk said to a Bodhisattva, 'You want to save the dove, but why do you let me starve to death?' The Bodhisattva asked the hawk, 'What food do you need?' The hawk replied, 'I need to eat meat.' The Bodhisattva then cut off the flesh from his arm to repay the hawk's food. The hawk demanded that the flesh cut off by the Bodhisattva must be equal in weight to the dove. The Bodhisattva began to cut off the flesh, but the more he cut, the lighter the flesh became, until he was about to run out of flesh, but still could not equal the weight of the dove. The hawk asked the Bodhisattva if he felt regret. The Bodhisattva replied, 'I have no regrets. If what I say is true, let my flesh grow back as before.' After making this vow, his flesh indeed returned to its original state. The hawk then transformed into the body of the Deva (Heavenly Emperor), worshiping and praising in the air.
Digging a Pond: Great Master Zhiyi of Tiantai (Tiāntāi Zhìzhě Dàshī, founder of the Tiantai school), whose dharma name was Zhiyi (Zhìyǐ), once dug a pond and encouraged everyone to release living beings.
Protecting Birds: In ancient times, there was an immortal (Xiānrén, an enlightened person) who once sat under a large tree and entered samadhi. A bird perched in his arms. The immortal was afraid of disturbing the bird, so he remained in the lotus position without moving, waiting for the bird to fly away before emerging from samadhi.
Redeeming Fish and Shrimp: Chan Master Yongming Shou (Yǒngmíng Shòu Chánshī, a Chan master) initially served as a treasury official in Yuhang (Yúháng). He repeatedly used the treasury's money to buy fish, shrimp, and other animals for release. Later, he was sentenced to death for embezzlement. King Wuyue (Wúyuè Wáng) knew about his acts of releasing living beings, so he instructed the executioner to observe his words and expressions and report back. The Chan Master showed no fear. People found it strange. The Chan Master said, 'I have used the treasury's money to buy and release countless lives. After death, I will go directly to the Western Pure Land, wouldn't that be joyful?' The King of Wuyue heard this and pardoned him, and allowed him to become a monk. After the Chan Master passed away, a monk entered the underworld and saw Yama (Yánwáng, the King of Hell) worshiping an image of a monk. Upon inquiry, he learned that Chan Master Yongming had already been reborn in the upper grades of the Western Pure Land. Yama respected his virtue, so he worshiped him from time to time.
Saving the Dragon Prince: When Sun Zhenren (Sūn Zhēnrén, a famous doctor) had not yet become an immortal, he encountered village children catching a snake, which was exhausted and dying. Sun Zhenren bought the snake and released it into the water. Later, while Sun Zhenren was meditating, a person in green robes came to invite him. Sun Zhenren followed him to a palace. The king of the palace invited him to take a seat and said, 'My young son went out for a walk yesterday, and if it weren't for you, he would have died.' He then offered various treasures to express his gratitude. Sun Zhenren did not accept them. The king then presented thirty-six formulas of Yuji (Yùjí). From then on, Sun Zhenren's medical skills became even more refined.
Saving Ants: In the past...
有沙彌侍一尊宿。尊宿知其命盡。令還家省母。囑云。七日當返。欲其終於家也。七日返。師怪之。入三昧勘其事。乃還家時。見群蟻困水中。作橋渡之。蟻得不死。由此高壽○宋郊宋祁兄弟也。俱應試。郊嘗見群蟻為水所浸。編竹橋渡之。蟻得不死。時有胡僧睹其面。驚曰。公似曾活數百萬命者。郊以活蟻對。僧曰是已。公弟當大魁多士。然公亦不出弟下。后唱名。祈果首選。朝廷謂不可以弟先兄。改祁第十。以郊為第一也。
放龜
毛寶微時。路遇人攜一龜。買而放之。后為將。戰敗赴水。覺水中有物承足。遂得不溺。及登岸。觀承足者。前所放龜也○孔愉。本一卑官。亦曾放龜。龜浮水中。頻回首望愉。然後長逝。后愉以功當侯。鑄印時。印上龜鈕。其首回顧。更鑄如舊。鑄者大怪。以告愉。愉忽憶放龜之時。龜首回顧。恍然悟封侯者。放龜之報也。
縱鯉
屈師于元村。遇一赤鯉。買放之。后夢龍王延至宮中。謂曰。君本壽終。以君救龍。壽增一紀。
濟蛇
隋侯將往齊國。路見一蛇。困於砂磧。首有血出。以杖挑入水中而去。后回至蛇所。蛇𠷢一珠向侯。侯不敢取。夜夢見腳踏一蛇。驚覺。乃得雙珠焉。
拯蠅
一酒匠。見蠅投酒甕。取放乾地。以灰壅
【現代漢語翻譯】 現代漢語譯本 有一個沙彌（年輕的僧人）侍奉一位尊宿（德高望重的僧人）。尊宿知道沙彌的壽命將盡，便讓他回家探望母親，並囑咐說：『七日後應當返回。』尊宿希望他能在家中去世。沙彌七日後返回，尊宿感到奇怪，便入三昧（禪定）觀察此事。原來沙彌回家時，看見一群螞蟻被困在水中，便搭橋讓它們渡過，螞蟻因此得以不死，沙彌也因此增壽。宋郊和宋祁是兄弟。兩人一同參加科舉考試。宋郊曾經看見一群螞蟻被水淹沒，便編織竹橋讓它們渡過，螞蟻因此得以不死。當時有一位胡僧看見他的面相，驚訝地說：『您好像曾經救活數百萬的生命。』宋郊便以救活螞蟻的事回答。胡僧說：『正是如此。您的弟弟應當高中狀元，超過眾多士子，但您的成就也不會低於您的弟弟。』後來唱榜時，宋祁果然是第一名。朝廷認為不能讓弟弟在哥哥之前，便改宋祁為第十名，而以宋郊為第一名。
放龜 毛寶年輕時，在路上遇見一個人帶著一隻烏龜，便買下並將它放生。後來毛寶成為將領，戰敗后跳入水中，覺得水中有東西托著他的腳，因此沒有溺水。等到他登上岸，觀察托著他腳的東西，原來是之前放生的烏龜。孔愉，原本是一個地位低微的官員，也曾經放生烏龜。烏龜浮在水中，頻頻回頭望著孔愉，然後才游向遠方。後來孔愉因為功勞應當被封侯，鑄造印章時，印章上的龜鈕，龜頭是回顧的。重新鑄造還是和原來一樣，鑄造的人感到非常奇怪，便將此事告訴孔愉。孔愉忽然想起放生烏龜的時候，烏龜回頭回顧的情景，這才恍然大悟，自己能夠被封侯，是放生烏龜的回報。
縱鯉 屈師在元村，遇到一條紅色的鯉魚，買下並將它放生。後來夢見龍王邀請他到宮中，對他說：『你原本壽命已盡，因為你救了龍（鯉魚），所以增加一紀（十二年）的壽命。』
濟蛇 隋侯將要前往齊國，在路上看見一條蛇，被困在沙石中，頭部有血流出。隋侯用手杖將蛇挑起，放入水中讓它離去。後來返回經過蛇所在的地方，蛇銜著一顆珠子送給隋侯。隋侯不敢接受。晚上夢見腳踩著一條蛇，驚醒后，便得到了兩顆珠子。
拯蠅 一位釀酒的工匠，看見蒼蠅掉入酒甕中，便取出蒼蠅放在乾燥的地上，用灰土覆蓋。
【English Translation】 English version A Shami (young monk) was attending a venerable elder. The elder knew that the Shami's life was about to end, so he told him to return home to visit his mother, instructing him to return in seven days, hoping he would pass away at home. The Shami returned after seven days, which the elder found strange. He entered Samadhi (meditative state) to investigate the matter. It turned out that on his way home, the Shami saw a group of ants trapped in water and built a bridge for them to cross. The ants were saved from death, and the Shami's lifespan was extended as a result. Song Jiao and Song Qi were brothers who both participated in the imperial examinations. Song Jiao once saw a group of ants being flooded by water and wove a bamboo bridge for them to cross, saving them from death. At that time, a foreign monk saw his face and exclaimed, 'You seem to have saved millions of lives.' Song Jiao replied that he had saved ants. The monk said, 'That's it. Your younger brother should be the top scorer and surpass many scholars, but your achievements will not be lower than your brother's.' Later, when the results were announced, Song Qi was indeed the first. The court felt that the younger brother could not be ahead of the elder brother, so they changed Song Qi to tenth place and made Song Jiao the first.
Releasing a Turtle When Mao Bao was young, he encountered a person carrying a turtle on the road. He bought it and released it. Later, Mao Bao became a general and was defeated in battle, falling into the water. He felt something supporting his feet in the water, so he did not drown. When he reached the shore, he saw that the thing supporting his feet was the turtle he had released earlier. Kong Yu, originally a humble official, also once released a turtle. The turtle floated in the water, frequently turning its head to look at Kong Yu before swimming away. Later, Kong Yu was to be ennobled for his merits. When the seal was cast, the turtle knob on the seal had its head turned back. Recasting it was the same as before. The caster found it very strange and told Kong Yu about it. Kong Yu suddenly remembered the scene of the turtle turning its head back when he released it, and he suddenly realized that his ennoblement was a reward for releasing the turtle.
Releasing a Carp Master Qu was in Yuancun when he encountered a red carp. He bought it and released it. Later, he dreamed that the Dragon King invited him to his palace and said, 'You were originally at the end of your lifespan, but because you saved a dragon (carp), your lifespan has been extended by one cycle (twelve years).'
Rescuing a Snake Marquis Sui was going to the state of Qi when he saw a snake on the road, trapped in the sand, with blood coming from its head. Marquis Sui used his staff to lift the snake and put it in the water to let it go. Later, when he returned and passed by the place where the snake was, the snake held a pearl in its mouth and offered it to Marquis Sui. Marquis Sui did not dare to accept it. That night, he dreamed of stepping on a snake, and when he woke up, he found two pearls.
Saving Flies A wine maker saw flies fall into the wine vat. He took the flies out and placed them on dry ground, covering them with ash.
之。蠅得活。如此日久。放蠅數多。后為盜逼。無能自白。獄將成。主刑者援筆欲判決。蠅輒集筆尖。揮去復集。判之莫得。因疑其冤。詳詰之。則誣也。呼盜一訊而服。遂得釋歸。
舍鱉
程氏夫婦性嗜鱉。囑婢修事。主暫出外。婢念欲釋之。吾甘受捶撻耳。遂放池中。主回索鱉。遂遭痛打。后婢感疫將死。家人舁至水閣。夜忽有物從池中出。負濕泥塗婢身。疾乃蘇愈。主怪不死。詰之。具以實對。主不信。至夜潛窺。則向所失鱉也。闔門驚歎。永不食鱉。
魂超天界
張提刑常詣屠家以錢贖物放之。后臨終。語家人云。吾以放生故。天宮來迎。當上生矣。安然而逝。
毒解丹砂
李景文常就漁人貨其獲。仍放水中。景文素服丹砂。熱積成疽。藥莫能療。昏𥧌似群魚濡沫其毒。清涼快人。疾遂得瘥矣。
解矰𥐊之危
孫良嗣遇禽鳥被獲。輒買縱之。后死欲葬。貧莫能措。有鳥數百。啣泥疊壘。觀者驚歎。以為慈感所致。
設江湖之禁
縣令潘公。禁百姓不得入江湖漁捕。後去任。水中大作號呼之聲。如喪考妣。人共聞之。莫不嘆其異也。
免牲
信大師遇時亢旱。民殺牲請雨。師憫其愚。謂曰。汝能勿用牲。吾為汝請。民𠃔之。師乃精
誠以禱。甘雨驟降。遠近多感化者。
守網
六祖既珮黃梅心印。以俗服隱獵人中。令守網。祖瞰其亡也。獐兔之類。可放者輒放之。如是十六年。後坐曹溪道場。廣度群品。燈分五宗。澤垂萬世焉。
雀啣環
楊寶幼時。見黃雀為梟鳥所搏。墮地復為螻蟻所困。取而畜之笥中。給以黃花。痊乃放去。夜夢黃衣童子拜謝。贈玉環四枚。曰王母使者。荷君濟命。愿君子孫潔白。位列三公。亦如此環矣。后四世貴顯。
狐臨井
一僧聞黃精能駐年。欲試之。置黃精於枯井。誘人入井。覆以磨盤。其人在井惶迫無計。忽一狐臨井。語其人言。君無憂。當教汝術。我狐之通天者。穴于冢上。臥其下。目注穴中。久之則飛出。仙經所謂神能飛形者是也。君其注視磨盤之孔乎。吾昔為獵夫所獲。賴君贖命。故來報恩耳。幸勿忽也。人用其計。旬餘飛出。僧大喜。以為黃精之驗。乃別眾。負黃精入井。約一月餘開視。至期開視之。則死矣。
白壁聞經
蓮師曰。予掛庵一庵。有人摛蜈蚣數條。以竹弓弓其首尾。予贖放之。余俱半死。唯一全活。急走而去。后共一友夜坐。壁有蜈蚣焉。以木尺徒傍極力敲振。驅之使去。竟不去。予曰。昔所放。得非爾耶。爾其來謝予耶。果爾。當爲
【現代漢語翻譯】 誠心祈禱，甘甜的雨水迅速降臨，遠近的人們大多受到感化。
守網
六祖慧能得到黃梅五祖弘忍的心印后，穿著平民的衣服隱藏在獵人之中。他被安排看守獵網。慧能看到獵網中捕獲的獐子、兔子等動物，能放生的就放生。就這樣過了十六年。後來，他在曹溪道場弘揚佛法，廣度眾生，佛法燈火分為五宗，恩澤流傳萬世。
雀啣環（麻雀銜著玉環）
楊寶小時候，看見一隻黃雀被鴟梟鳥搏擊，掉在地上又被螞蟻困住。楊寶把它取來放在箱子里，用黃花餵養它。黃雀痊癒后，楊寶就把它放走了。當天夜裡，楊寶夢見一個穿著黃衣服的童子向他拜謝，並贈送給他四枚玉環，說自己是西王母的使者，感謝您救了我的性命，希望您的子孫清白廉潔，位列三公，就像這玉環一樣。後來，楊寶的後代四世都顯貴。
狐臨井（狐貍來到井邊）
一個和尚聽說黃精能夠延年益壽，想要嘗試一下。他把黃精放在一口枯井裡，引誘人進入井中，然後用磨盤蓋住井口。那個人在井裡驚慌失措，毫無辦法。忽然，一隻狐貍來到井邊，對那個人說：『您不用擔心，我來教您一個方法。我是狐貍中能夠通天的，在墳墓上打洞，然後躺在洞下，眼睛注視著洞中，時間長了就能飛出去。仙經里所說的神仙能夠飛形就是這樣。您就注視著磨盤上的孔吧。我以前被獵人抓獲，幸虧您贖了我的性命，所以來報恩。希望您不要疏忽。』那個人按照狐貍的方法，十幾天后就飛了出去。和尚非常高興，以為是黃精的功效。於是他告別眾人，揹著黃精進入井中，大約過了一個多月才打開井口檢視，結果發現他已經死了。
白壁聞經（白墻聽經）
蓮池大師說：『我住在庵里的時候，有個人抓了幾條蜈蚣，用竹弓彎曲它們的頭尾。我把它們贖出來放生，其他的都半死不活，只有一條完全活了下來，迅速地跑走了。後來我和一個朋友晚上坐在一起，墻上出現了一條蜈蚣，我用木尺在旁邊用力敲打，驅趕它離開，但它始終不肯離去。』我說：『難道是你嗎？你是來感謝我的嗎？如果是這樣，就（為你說經）。』
【English Translation】 Pray sincerely, and sweet rain will fall swiftly, transforming many near and far.
Guarding the Net
After the Sixth Patriarch Huineng received the mind seal from the Fifth Patriarch Hongren at Huangmei, he concealed himself among hunters in layman's clothing. He was assigned to guard the hunting nets. Huineng, seeing the roe deer, rabbits, and other animals caught in the nets, would release those he could. He lived like this for sixteen years. Later, he propagated the Dharma at the Caoxi Daochang (Caoxi Monastery), widely delivering sentient beings, with the lamp of Dharma dividing into five schools, and his grace extending for myriad generations.
Sparrow Holding a Ring
When Yang Bao was young, he saw a yellow sparrow being attacked by an owl, falling to the ground and then being trapped by ants. Yang Bao took it and kept it in a box, feeding it with yellow flowers. After the sparrow recovered, Yang Bao released it. That night, Yang Bao dreamed of a boy in yellow clothes bowing and thanking him, and presenting him with four jade rings, saying that he was a messenger of the Queen Mother of the West, grateful for your saving my life, wishing your descendants to be pure and upright, holding high positions like these rings. Later, Yang Bao's descendants were noble and prominent for four generations.
Fox by the Well
A monk heard that Huangjing (Polygonatum rhizome) could prolong life and wanted to try it. He placed Huangjing in a dry well, lured a person into the well, and then covered the well with a millstone. The person in the well was panicked and helpless. Suddenly, a fox came to the well and said to the person, 'You don't need to worry, I will teach you a method. I am a fox who can reach the heavens, digging a hole on a tomb, then lying under the hole, staring into the hole, and after a long time, you can fly out. The immortals in the fairy scriptures can fly in this way. You should stare at the hole in the millstone. I was captured by a hunter before, and fortunately you redeemed my life, so I came to repay your kindness. I hope you don't neglect it.' The person followed the fox's method and flew out after more than ten days. The monk was very happy, thinking it was the effect of Huangjing. So he bid farewell to everyone, carried Huangjing into the well, and opened the well after more than a month to check, only to find that he was dead.
White Wall Hears the Sutra
Master Lianchi said, 'When I lived in the hermitage, someone caught several centipedes and bent their heads and tails with a bamboo bow. I redeemed them and released them, but most of them were half-dead, only one survived completely and ran away quickly.' Later, I was sitting with a friend at night, and a centipede appeared on the wall. I tried my best to knock and shake it with a wooden ruler to drive it away, but it refused to leave. I said, 'Could it be you? Are you here to thank me? If so, I will (recite the sutra for you).'
爾說法。爾諦聽毋動。乃告之曰。一切有情。唯心所造。心狠者化為虎狼。心毒者化為蛇蝎。爾除毒心。此形可脫也。言畢令去。則不待驅逐。徐徐出窗外。友人在坐。驚歎希有。時隆慶四年事也。
黃衣入夢
杭州湖墅干氏者。有鄰家被盜。女送[(乏-之+蟲)*善]魚十尾。為母問安。畜甕中。亡之矣。一夕夢黃衣尖帽者十人。長跪乞命。覺而疑之。卜諸術人。曰。當有生命求放耳。遍索室內。則甕有巨鱔在焉。數之正十。大驚放之。時萬曆九年事也。
不堅財
謂水得漂。火得焚。官得取。盜得劫。危脆無常。非堅物故。又曰幻財。
名通天府
或謂穹蒼渺邈。何得相通。不知天王以六齋之日。巡狩人間。無善不知。無惡不察。又行十善。則天勝。人行十惡。修羅勝。故天帝時時欲人為善。一人為善。則飛天神王。報達天京。經有明文。非臆說也。
放生祝願
放生已。對佛像前。至心禮拜。白言弟子(某)。一心皈命極樂世界阿彌陀佛。我遵先佛明誨。今行放生。已得若干。以此功德。愿我罪業消除。冤愆解釋。所修善根。日益增長。命終之際。身心安隱。正念分明。蒙佛接引。生極樂國七寶池內蓮華之中。華開見佛。得無生忍。具足佛慧。以大神力。
【現代漢語翻譯】 現代漢語譯本： 佛陀開始說法，告訴他們要認真聽，不要心神動搖。然後說：『一切有情眾生的境遇，都是由他們的心念所創造的。心狠的人會轉世變成老虎和狼，心懷劇毒的人會轉世變成蛇和蝎子。你如果能去除心中的毒念，就可以擺脫現在的形體。』說完，就讓它離開。那東西不等驅趕，慢慢地從窗戶外面出去了。當時有朋友在座，都驚歎這件事太稀奇了。這是隆慶四年發生的事情。
黃衣入夢
杭州湖墅有個姓乾的人家，鄰居家被盜。幹家的女兒送了十條[(乏-之+蟲)*善]魚給鄰居，替母親問好。鄰居把魚養在甕里，結果魚不見了。一天晚上，鄰居夢見十個穿著黃色衣服、戴著尖帽的人，長跪著向他乞求饒命。醒來后，他覺得很奇怪，就去占卜問術士。術士說：『應該是有生命的東西在求你放了它們。』鄰居找遍了屋子，發現甕里有一條很大的鱔魚，數了數，正好十條。他非常吃驚，就把鱔魚放生了。這是萬曆九年發生的事情。
不堅財
指的是會被水漂走、被火燒燬、被官府奪取、被盜賊搶劫的財物。這些財物都是危險、脆弱、無常的，不是堅固的東西。也叫做幻財。
名通天府
有人說，天空那麼遙遠，怎麼能和人相通呢？他們不知道天王在每月的六齋日會到人間巡視，世間的善事沒有不知道的，惡事沒有不察覺的。如果人們奉行十善，那麼天道就會興盛；如果人們奉行十惡，那麼修羅道就會興盛。所以天帝總是希望人們行善。如果有一個人行善，那麼飛天神王就會把這件事報告給天京。佛經里有明確的記載，這不是我憑空捏造的。
放生祝願
放生完畢后，在佛像前，至誠地禮拜，說：『弟子（某某）一心皈依極樂世界阿彌陀佛（Amitabha）。我遵從先佛的教誨，今天進行放生，已經放生了若干生命。我將這些功德，迴向于消除我的罪業，化解我的冤仇。愿我所修的善根，日益增長。在我命終的時候，身心安穩，正念分明，蒙佛接引，往生到極樂世界的七寶池中，在蓮花中化生。花開見佛，證得無生法忍，具足佛的智慧，以大神力。』
【English Translation】 English version: The Buddha began to preach, telling them to listen carefully and not to be distracted. Then he said, 'All the circumstances of sentient beings are created by their thoughts. Those with cruel hearts will be reborn as tigers and wolves, and those with poisonous hearts will be reborn as snakes and scorpions. If you can remove the poison from your heart, you can get rid of your current form.' After saying this, he let it leave. The thing did not wait to be driven away, and slowly went out of the window. Friends were present at the time and exclaimed that this was too rare. This happened in the fourth year of the Longqing era.
A Dream of Yellow Robes
In Hangzhou's Hushuguan family, a neighbor was robbed. The daughter of the Gan family sent ten [(乏-之+蟲)*善] fish to the neighbor to greet her mother. The neighbor kept the fish in a jar, but the fish disappeared. One night, the neighbor dreamed of ten people wearing yellow robes and pointed hats, kneeling and begging for their lives. After waking up, he felt strange and went to a diviner to ask. The diviner said, 'There should be living beings asking you to release them.' The neighbor searched the house and found a large eel in the jar, counting exactly ten. He was very surprised and released the eel. This happened in the ninth year of the Wanli era.
Unstable Wealth
Refers to wealth that can be washed away by water, burned by fire, seized by officials, or robbed by thieves. These wealth are dangerous, fragile, and impermanent, not solid things. It is also called illusory wealth.
Named Tongtianfu
Some people say, how can the sky be connected to people? They do not know that the Heavenly King patrols the human world on the six fasting days of each month, knowing all the good deeds and noticing all the evil deeds. If people practice the ten virtues, then the way of heaven will prosper; if people practice the ten evils, then the Asura path will prosper. Therefore, the Heavenly Emperor always wants people to do good. If one person does good, then the Flying Heavenly God King will report this to the Heavenly Capital. There are clear records in the Buddhist scriptures, this is not my fabrication.
Releasing Life Prayer
After releasing life, in front of the Buddha statue, sincerely bow and say: 'Disciple (name) wholeheartedly takes refuge in Amitabha (Amitabha) of the Western Pure Land. I follow the teachings of the previous Buddhas and today I am releasing life, having released a certain number of lives. I dedicate these merits to eliminating my sins and resolving my grievances. May the good roots I cultivate increase day by day. At the time of my death, may my body and mind be peaceful, my mindfulness be clear, and may I be received by the Buddha and reborn in the seven-jeweled pond of the Pure Land, born in a lotus flower. When the flower opens, may I see the Buddha, attain the non-origination forbearance, possess the wisdom of the Buddha, and with great divine power.'
凡我所放一切生命。以及十方無盡有情。盡得度脫。成無上道。愿 佛慈悲。哀憐攝受。發願已。唸佛或百聲。或千聲。萬聲。隨意多少。
放生咒
佛言。水中有微細蟲類。凡眼不能見者。故律中教人以囊濾水。方飲。若人能書護生陀羅尼。沉于河井。及盛水器中。併爲誦咒。唸佛名號七遍。其蟲皆生善趣。今書陀羅尼於後。
唵嚩悉波羅摩尼莎訶
𡵉[(留-刀)-田][丮-(舉-與)+(└@夕)]㐳[丫/一][幾@〡][丮-(舉-與)+(一/ㄠ)][丮-(舉-與)+((ㄠ-、)*ㄟ)][丮-(舉-與)+(ㄓ-凵+└)]
南無歡喜莊嚴諸王佛
南無寶髻如來
(還)謹按佛慈之所及。不特水中微蟲而已。佛又言燈燭焰上。有一等微細眾生。吞其光以為命。吹之即死。故佛教人勿吹燈燭。恐損其命。由此推之。天下豈有不愛護之眾生也哉。故嵩禪師云。至微眾生。人所不能見者。惟佛慈能及之。此佛慈所以彌綸十方而無間也。
論不偷盜
華嚴經曰。性不偷盜。菩薩于自資財。常知止足。於他慈恕。不欲侵損。若物屬他。起他物想。終不於此而生盜心。乃至草葉。不與不取。何況其餘資生之具。
鈔曰。終不盜心者。應言盜心
【現代漢語翻譯】 現代漢語譯本 凡我所放的一切生命，以及十方無盡的有情眾生，都能夠得到解脫，成就無上菩提。愿佛陀慈悲，哀憐攝受。發願完畢后，唸佛或百聲、或千聲、萬聲，隨自己的意願多少唸誦。
放生咒
佛說：水中有極其微小的蟲類，凡人的肉眼無法看見。因此，戒律中教導人們用囊袋過濾水，才飲用。如果有人能夠書寫護生陀羅尼，沉入河井以及盛水的器皿中，並且為其誦咒，唸佛名號七遍，這些蟲類都能夠往生善趣。現在將陀羅尼書寫在後面。
唵 嚩悉波羅摩尼 莎訶 (Om Vasu Paramani Svaha)
𡵉[(留-刀)-田][丮-(舉-與)+(└@夕)]㐳[丫/一][幾@〡][丮-(舉-與)+(一/ㄠ)][丮-(舉-與)+((ㄠ-、)*ㄟ)][丮-(舉-與)+(ㄓ-凵+└)]
南無歡喜莊嚴諸王佛 (Namo Huanxi Zhuangyan Zhuwang Fo)
南無寶髻如來 (Namo Baoji Rulai)
（還）謹按佛陀慈悲的關懷，不僅僅是水中的微小蟲類而已。佛陀還說，燈燭的火焰上，也有一類微細的眾生，吞食燈光作為生命。吹滅燈燭，它們就會死亡。所以佛教導人們不要吹滅燈燭，恐怕損害它們的生命。由此推論，天下哪裡有不愛護眾生的呢？所以嵩禪師說：極其微小的眾生，人們無法看見的，只有佛陀的慈悲能夠關懷到。這就是佛陀的慈悲能夠遍佈十方而沒有間斷的原因。
論不偷盜
《華嚴經》說：本性不偷盜。菩薩對於自己的資財，常常知道滿足。對於他人慈悲寬恕，不想要侵佔損害。如果物品屬於他人，生起是他人之物的想法，始終不因此而生起盜竊的心，乃至一片草葉，不給予也不拿取，更何況是其他的資生用具。
鈔曰：始終不盜心者，應該說盜心。
【English Translation】 English version May all the lives that I release, as well as the endless sentient beings in the ten directions, all be liberated and attain unsurpassed Bodhi. May the Buddha be compassionate and merciful, and accept them with loving-kindness. After making this vow, recite the Buddha's name a hundred, a thousand, or ten thousand times, as much or as little as you wish.
Liberation Life Mantra
The Buddha said: In the water, there are extremely tiny insects that cannot be seen by the ordinary eye. Therefore, the Vinaya (discipline) teaches people to filter water with a bag before drinking it. If someone can write the Protecting Life Dharani (Hu Sheng Tuo Luo Ni), submerge it in rivers, wells, and water containers, and recite the mantra and the Buddha's name seven times, all these insects will be reborn in good realms. Now, the Dharani is written below.
Om Vasu Paramani Svaha (唵 嚩悉波羅摩尼 莎訶)
𡵉[(留-刀)-田][丮-(舉-與)+(└@夕)]㐳[丫/一][幾@〡][丮-(舉-與)+(一/ㄠ)][丮-(舉-與)+((ㄠ-、)*ㄟ)][丮-(舉-與)+(ㄓ-凵+└)]
Namo Huanxi Zhuangyan Zhuwang Fo (南無歡喜莊嚴諸王佛) (Homage to the Buddha of Joyful Adornment and Majestic Kings)
Namo Baoji Rulai (南無寶髻如來) (Homage to the Tathagata of Jeweled Crest)
(Furthermore) According to the Buddha's compassion, it is not limited to the tiny insects in the water. The Buddha also said that on the flames of lamps and candles, there are also subtle beings that consume the light for life. Blowing them out will cause them to die. Therefore, the Buddha teaches people not to blow out lamps and candles, for fear of harming their lives. From this, it can be inferred that there is no sentient being in the world that should not be cherished. Therefore, Zen Master Song said: The extremely subtle beings that people cannot see can only be reached by the Buddha's compassion. This is why the Buddha's compassion can pervade the ten directions without interruption.
On Not Stealing
The Avatamsaka Sutra (Huayan Jing) says: By nature, do not steal. Bodhisattvas are always content with their own possessions. They are compassionate and forgiving towards others, and do not want to encroach or harm them. If something belongs to others, they think of it as belonging to others, and never give rise to a thieving mind, not even a blade of grass, they do not take it without being given, let alone other means of livelihood.
Commentary says: 'Never a thieving mind' should be 'a thieving mind.'
取也。若無盜心。雖知他物。或暫用取。或同意取。或擬令他知。皆非盜也。
梵網經曰。若佛子自盜。教人盜。方便盜。咒盜。盜因。盜緣。盜法。盜業。乃至鬼神。有主。劫賊物。一切財物。一針一草。不得故盜。菩薩應生佛性孝順心。慈悲心。常助一切人生福生樂。而反更盜人財物者。是菩薩波羅夷罪。
考證
方便盜咒盜
盜前方便。窬墻發鑰之類是也。咒盜者。有惡咒師。能以咒術取彼物也。缺隨喜讚歎者。盜謀必須密議。讚歎隨喜事希。故略之也。
乃至鬼神
乃至者。從重至輕。一鬼神物。二但繫有主物。三劫賊物。四一切物也。
高峰師云。一切物無貴賤。無大小。人不與之。起心故取。是偷盜也。從上佛祖。為求道業。洞觀諸相空寂。至若頭目髓腦。悉皆舍與。而況身外浮幻財帛。視如游塵。雖強使我取。亦取亦不可取。而況自取。或路行遇他人所遺之物。不以目視。何況手捉。以至錢財物貨。隱匿官稅。不行輸納。同名偷盜。為貪著所使。既貪心不滅。則舍離世間福德種也。
(還)謹按管寧華歆為友。嘗共園鋤菜。見地有金。寧麾鋤不顧。歆則捉而擲之。人以是知其優劣。今世之人。匿稅不輸者眾矣。求如華歆者尚不能得。況如管寧乎。噫
【現代漢語翻譯】 現代漢語譯本： 拿取。如果沒有盜竊的心，即使知道是別人的東西，或者暫時拿來用一下，或者經過同意拿取，或者打算讓物主知道，都不是盜竊。
《梵網經》說：『如果佛弟子親自盜竊，教唆他人盜竊，用方便法盜竊，用咒語盜竊，盜竊的因，盜竊的緣，盜竊的方法，盜竊的行為，乃至鬼神的、有主人的、強盜的財物，一切財物，哪怕是一針一草，都不得故意盜竊。菩薩應該生起佛性孝順心、慈悲心，常常幫助一切眾生增福增樂，反而盜取他人財物，這是菩薩的波羅夷罪（pārājika，斷頭罪）。』
考證
方便盜、咒盜
盜竊前的準備行為，如翻墻、開鎖等。咒盜，指有邪惡的咒術師，能用咒語取走別人的東西。缺少隨喜讚歎的原因是，盜竊的陰謀必須秘密商議，讚歎隨喜的情況很少，所以省略了。
乃至鬼神
『乃至』表示從重到輕的順序：一是鬼神之物，二是但凡是有主人的東西，三是強盜的財物，四是一切財物。
高峰禪師說：『一切財物無論貴賤、大小，別人不給，動念頭去拿，就是偷盜。從上古的佛祖開始，爲了求道，洞察萬法皆空，甚至頭目腦髓都可以捨棄，何況身外虛幻的財物，看得像飄浮的塵土。即使強迫我拿，拿也不可以，何況自己去拿。或者走在路上遇到別人遺失的東西，不看一眼，更何況用手去拿。以至於錢財貨物，隱瞞官稅，不繳納，都叫做偷盜。這是被貪婪所驅使。既然貪心不滅，就斷絕了舍離世間福德的種子。』
（還）謹按管寧（Guān Níng，人名）和華歆（Huá Xīn，人名）是朋友，曾經一起在園裡鋤菜，看到地上有金子，管寧揮動鋤頭看都不看，華歆則撿起來扔掉。人們因此知道他們的優劣。現在世上隱瞞稅收不繳納的人很多啊，想找像華歆這樣的人都找不到，更何況像管寧那樣的人呢。唉！
【English Translation】 English version: Taking. If there is no intention to steal, even if one knows it is someone else's property, whether it is taken for temporary use, taken with consent, or intended to let the owner know, it is not theft.
The Brahma Net Sutra says: 'If a Buddha-disciple personally steals, instigates others to steal, steals by expedient means, steals by incantation, the cause of stealing, the condition of stealing, the method of stealing, the act of stealing, even the property of ghosts and spirits, property with an owner, the property of robbers, all property, even a needle or a blade of grass, one must not intentionally steal. A Bodhisattva should generate the mind of filial piety of Buddha-nature, the mind of compassion, and constantly help all beings increase blessings and joy; on the contrary, stealing others' property is a pārājika (a defeat, expulsion from the monastic order) offense for a Bodhisattva.'
Textual Research
Stealing by Expedient Means, Stealing by Incantation
Preparatory acts before stealing, such as climbing walls, picking locks, etc. Stealing by incantation refers to evil sorcerers who can use incantations to take away other people's property. The reason for the lack of rejoicing and praise is that the conspiracy of theft must be secretly discussed, and the circumstances of praise and rejoicing are rare, so it is omitted.
Even Ghosts and Spirits
'Even' indicates the order from heavy to light: first, the property of ghosts and spirits; second, anything that has an owner; third, the property of robbers; fourth, all property.
Zen Master Gaofeng (Gāofēng, name of a Zen master) said: 'All property, regardless of value or size, if others do not give it, and you take it with the intention of doing so, it is stealing. From the ancient Buddhas and Patriarchs, in order to seek the path, they deeply observed that all phenomena are empty, and even their heads, eyes, marrow, and brains could be given away, let alone external illusory wealth, which is seen as floating dust. Even if forced to take it, taking it is not permissible, let alone taking it oneself. Or, when walking on the road and encountering something lost by others, do not even look at it, let alone pick it up with your hand. As for money and goods, concealing official taxes and not paying them is also called stealing. This is being driven by greed. Since the mind of greed is not extinguished, the seeds of abandoning worldly blessings are cut off.'
(Also) Carefully consider that Guan Ning (Guān Níng, a person's name) and Hua Xin (Huá Xīn, a person's name) were friends who once hoed vegetables together in a garden. Seeing gold on the ground, Guan Ning waved his hoe without looking at it, while Hua Xin picked it up and threw it away. People therefore knew their merits. Nowadays, there are many people in the world who conceal taxes and do not pay them. It is impossible to find someone like Hua Xin, let alone someone like Guan Ning. Alas!
。宜凈業之難修也。可慨夫。
考證
寧歆優劣
後漢時。公孫度威行海外。管寧避亂歸之。乃廬山谷。每見度。語唯經典。不及世事。由是度安其賢。民化其德。終身不仕而卒。歆則仕于曹操。弒逆與同焉。
楞嚴經曰。阿難。又復六道眾生。其心不偷。則不隨其生死相續。汝修三昧。本出塵勞。偷心不除。塵不可出。縱有多智禪定現前。如不斷偷。必落邪道。上品精靈。中品妖魅。下品邪人。諸魔所著。彼等群邪。亦有徒眾。各各自謂成無上道。我滅度后。末法之中。多此妖邪。熾盛世間。潛匿奸欺。稱善知識。各各自謂已得上人法。詃惑無識。恐令失心。所過之處。其家耗散。我教比丘。循方乞食。令其舍貪。成菩提道。云何賊人假我衣服。裨販如來。造種種業。皆言佛法。由是疑誤無量眾生墮無間獄(汝教)。世人修三摩地。后斷偷盜。是名如來先佛世尊。第三決定清凈明誨。若不斷偷修禪定者。譬如有人。水灌漏卮。欲求其滿。縱經塵劫。終無平復。
考證
上品精靈
宗鏡錄云。夫神何耶。精極而靈者也。春秋傳云。其用物弘矣。其取精多矣。用物弘而取精多。是亦偷盜之類也。有不精極而靈者乎。至於精絕而靈竭。必墮惡道矣。
迴向文(見袁氏功
【現代漢語翻譯】 唉，這就是為什麼清凈的凈土法門難以修習啊，真是令人感慨。
考證
寧歆優劣
後漢時期，公孫度（Gongsun Du，人名）在海外威望很高。管寧（Guan Ning，人名）爲了躲避戰亂歸附了他，在山谷中結廬而居。每次見到公孫度，談論的都是經典，從不涉及世俗之事。因此，公孫度認為他賢能，百姓也受其德行感化。管寧終身沒有做官，直至去世。而華歆（Hua Xin，人名）則在曹操（Cao Cao，人名）手下做官，與弒君篡位者同流合污。
《楞嚴經》（Lèngyán Jīng）說：『阿難（Ananda，佛陀弟子名），如果六道眾生不起偷盜之心，就不會隨業力生死相續。你修習三昧（sānm昧，正定），本是爲了脫離塵世的煩惱，如果不能斷除偷盜之心，就無法脫離塵世。即使有再多的智慧和禪定，如果不斷除偷盜，必定會墮入邪道。上等的會成為精靈，中等的會成為妖魅，下等的會成為邪人，被各種魔所迷惑。這些邪惡之徒也有各自的黨羽，各自都說自己成就了無上道。我滅度之後，末法時代，會有很多這樣的妖邪在世間猖獗，他們會潛藏起來，用奸詐欺騙的手段，自稱是善知識（shàn zhīshì，指有德行的師長），各自都說自己已經得到了上人法（shàng rén fǎ，指高層次的修行方法），迷惑那些沒有見識的人，恐怕會讓他們失去正念。他們所到之處，那個家庭就會衰敗破散。我教導比丘（bǐqiū，出家男子）沿路乞食，是爲了讓他們捨棄貪婪，成就菩提道（pútídào，覺悟之道）。怎麼能允許賊人假借我的袈裟，販賣如來（Rúlái，佛的稱號）的教義，造作各種惡業，卻都說是佛法呢？因此，迷惑了無數眾生，使他們墮入無間地獄（wújiān dìyù，最苦的地獄）。世人修習三摩地（sānmó dì，正定），首先要斷除偷盜，這就是如來先佛世尊第三條決定的清凈明誨。如果不斷除偷盜就修習禪定，就像有人用水去灌注一個漏水的瓶子，想要把它灌滿，即使經過無數劫的時間，也終究無法恢復平滿。』
考證
上品精靈
《宗鏡錄》（Zōngjìng Lù）說：『什麼是神呢？就是精氣達到極致而顯現靈性。春秋傳（Chūnqiū Zhuàn）說：它的作用在於廣泛地利用萬物，它的獲取在於精粹地提取精華。廣泛地利用萬物而精粹地提取精華，這也是偷盜之類的事情啊。難道有不精粹到極致卻顯現靈性的嗎？至於精氣耗盡而靈性枯竭，必定會墮入惡道啊。』
迴向文（見袁氏功）
【English Translation】 Alas, this is why it is difficult to cultivate the pure land practice. How lamentable!
Textual Research
Ning's and Xin's Merits and Demerits
During the Later Han Dynasty, Gongsun Du (a person's name) held great prestige overseas. Guan Ning (a person's name), seeking refuge from the chaos, returned to him and lived in a mountain valley. Whenever he met Gongsun Du, he only spoke of the classics, never mentioning worldly affairs. Therefore, Gongsun Du considered him virtuous, and the people were influenced by his virtue. Guan Ning never served as an official and died in peace. Hua Xin (a person's name), on the other hand, served under Cao Cao (a person's name), aligning himself with those who assassinated the ruler and seized power.
The Surangama Sutra (Lèngyán Jīng) says: 'Ananda (a disciple of the Buddha), if beings in the six realms do not have the mind of stealing, they will not continue in the cycle of birth and death. You cultivate samadhi (sānm昧, right concentration) to escape from the defilements of the world. If you do not eliminate the mind of stealing, you cannot escape from the defilements. Even if you have great wisdom and attain samadhi, if you do not stop stealing, you will surely fall into evil paths. The superior ones will become spirits, the middling ones will become demons, and the inferior ones will become evil people, possessed by various demons. These evil ones also have their followers, each claiming to have attained the unsurpassed path. After my parinirvana, in the Dharma-ending age, there will be many such evil ones rampant in the world. They will hide themselves, using deceit and deception, calling themselves good teachers (shàn zhīshì, virtuous teachers), each claiming to have attained the Dharma of superior people (shàng rén fǎ, high-level practice methods), misleading those who are ignorant, fearing that they will lose their right mind. Wherever they go, that family will decline and be scattered. I teach the bhikshus (bǐqiū, ordained monks) to beg for food along the way, so that they may abandon greed and attain the Bodhi path (pútídào, the path to enlightenment). How can thieves be allowed to wear my robes, peddling the teachings of the Tathagata (Rúlái, the title of the Buddha), creating all kinds of evil deeds, and claiming it is all the Buddha's Dharma? Therefore, they mislead countless beings, causing them to fall into the Avici Hell (wújiān dìyù, the most painful hell). People who cultivate samadhi (sānmó dì, right concentration) must first eliminate stealing. This is the third decisive and pure instruction of the Tathagata, the Buddhas of the past. If one cultivates meditation without stopping stealing, it is like someone pouring water into a leaky pot, trying to fill it. Even after countless kalpas, it will never be full.'
Textual Research
Superior Spirits
The Zongjing Lu (Zōngjìng Lù) says: 'What is a spirit? It is the manifestation of spirituality when essence reaches its extreme. The Spring and Autumn Annals (Chūnqiū Zhuàn) says: Its function lies in extensively utilizing all things, and its acquisition lies in extracting the essence purely. Extensively utilizing all things and purely extracting the essence, this is also a kind of stealing. Is there anything that is not refined to the extreme yet manifests spirituality? As for the exhaustion of essence and the depletion of spirituality, one will surely fall into evil paths.'
Dedication Verse (see Yuan's Merit)
課錄)
稽首西方極樂世界阿彌陀佛。稽首三洲感應護法韋䭾尊天。竊唯人生百行。廉潔為先。哲人常畏夫四知。往聖每嚴夫一介。弟子(某)遵佛明誨。不敢偷盜。但充義至精。省身難盡。暫隳小節。輒誤平生。所得未及毫毛。所喪已逾山嶽。特念阿彌陀佛若干聲。仗茲佛力。使我弟子自今以後。恥心益烈。清德彌高。辭受協宜。冰檗勵節。睹吾面而鄙夫易慮。聞吾名而貪士興廉。八埏盡守清規。百世永師讓德。愿佛慈悲。哀憐攝受。愿韋䭾憐憫。為作證明。使惡緣消散。善事圓成。凈因日增。往生如願。
考證
四知
後漢楊震。為太尉時。或遺之金。震卻之。其人曰。暮夜無知者。震曰。天知地知。爾知我知。何謂無知。卒不受。
一介
孟子曰。非其義也。非其道也。一介不以與人。一介不以取諸人。
充義
孟子曰。是充類至義之盡也。
鄙夫
論語子曰。鄙夫可與事君也與哉。其未得也患得之。既得之。患失之。茍患失之。無所不至矣。
興廉
孟子曰。聞伯夷之風者。貪夫廉。
八埏
八方也。
附弭盜篇
(蓮池禪師撰)
九月望日。眾僧說戒。有出衆長跪。自陳其過曰。某犯偷盜。視
【現代漢語翻譯】 現代漢語譯本 頂禮西方極樂世界的阿彌陀佛（Amitabha）。頂禮三洲感應護法韋馱（Skanda）尊天。我私下認為，人生百行中，廉潔最為重要。賢哲之人常常敬畏『天知、地知、你知、我知道』的『四知』。過去的聖賢總是嚴守即使微小的一點也不茍取的『一介』。弟子（某某）遵從佛陀的明確教誨，不敢偷盜。但即使盡力做到合乎道義至精至純，反省自身也難以窮盡。偶爾在小節上有所疏忽，往往會耽誤一生。所得的利益微不足道，所喪失的卻已超過山嶽。特此唸誦阿彌陀佛若干聲，憑藉佛陀的力量，使我弟子從今以後，羞恥之心更加強烈，清廉的品德更加高尚。推辭和接受都符合道義，像對待冰和石頭一樣嚴格要求自己。看到我的面容，鄙陋之人也能改變想法；聽到我的名字，貪婪之士也能興起廉潔之心。希望四面八方都能遵守清規戒律，百代之後永遠以謙讓的品德為師。愿佛陀慈悲，哀憐攝受。愿韋馱菩薩憐憫，為我作證。使惡緣消散，善事圓滿成就。清凈的善因日益增長，往生西方極樂世界如所愿。
考證
四知
後漢楊震，擔任太尉時，有人送他金子。楊震拒絕了。那人說：『晚上沒有人知道。』楊震說：『天知、地知、你知、我知道，怎麼能說沒有人知道呢？』最終沒有接受。
一介
孟子說：『不符合道義的，即使是一點點，也不給別人；不符合道義的，即使是一點點，也不從別人那裡拿取。』
充義
孟子說：『這是充分發揮同類事物以達到道義的極致。』
鄙夫
論語中孔子說：『可以和鄙陋之人一起侍奉君主嗎？他們沒有得到的時候，擔心得不到；得到之後，又擔心失去。如果總是擔心失去，什麼事情都做得出來。』
興廉
孟子說：『聽到伯夷的節操，貪婪的人也會變得廉潔。』
八埏
指八方。
附：弭盜篇
（蓮池禪師撰）
九月十五日，眾僧說戒。有一僧人出列長跪，自己陳述過錯說：『我犯了偷盜的罪過。』
【English Translation】 English version I prostrate before Amitabha (Buddha of Infinite Light) of the Western Pure Land of Ultimate Bliss. I prostrate before Skanda (Guardian Deity), the Dharma protector of the three continents who responds to prayers. I humbly believe that among the hundreds of actions in life, integrity is paramount. Wise men always fear the 'four knowledges' (Heaven knows, Earth knows, you know, I know). Past sages always strictly adhered to 'even a single thing' (not taking what is not rightfully theirs). Your disciple (name) follows the Buddha's clear teachings and dares not steal. However, even if I strive to be righteous and pure, self-reflection is never exhaustive. A temporary lapse in small matters can often ruin an entire life. What I gain is insignificant, but what I lose is greater than mountains. Therefore, I recite Amitabha's name a certain number of times, relying on the Buddha's power to make my disciple, from now on, have a stronger sense of shame and a higher level of integrity. May my acceptance and refusal be in accordance with righteousness, and may I encourage myself with the rigor of ice and stone. May base men change their minds when they see my face, and may greedy men become honest when they hear my name. May all in the eight directions (eight cardinal directions) abide by the pure precepts, and may future generations forever take the virtue of humility as their teacher. May the Buddha be compassionate and accept me with pity. May Skanda Bodhisattva have mercy and bear witness for me, so that evil karma may dissipate and good deeds may be perfectly accomplished. May pure causes increase daily, and may rebirth in the Western Pure Land be as desired.
Evidences
Four Knowledges
During the Later Han Dynasty, when Yang Zhen was serving as Grand Commandant, someone offered him gold. Yang Zhen refused. The person said, 'No one will know at night.' Yang Zhen said, 'Heaven knows, Earth knows, you know, I know. How can you say no one knows?' In the end, he did not accept it.
A Single Thing
Mencius said, 'If it is not righteous, even a single thing should not be given to others; if it is not righteous, even a single thing should not be taken from others.'
Fulfilling Righteousness
Mencius said, 'This is the complete fulfillment of extending the categories to the utmost of righteousness.'
Base Man
Confucius said in the Analects, 'Can a base man be employed to serve a ruler? Before he obtains office, he is anxious lest he should not get it; and after he has got it, he is again anxious lest he should lose it. When he is anxious about losing it, there is nothing to which he will not proceed.'
Inspiring Integrity
Mencius said, 'Those who hear of the character of Bo Yi become honest.'
Eight Directions
Refers to the eight cardinal directions.
Attached: Pacifying Theft Chapter
(Composed by Zen Master Lianchi)
On the fifteenth day of the ninth month, the monks recited the precepts. One monk came forward, knelt down, and confessed his fault, saying, 'I have committed the offense of stealing.'
之。則含虛居士也。予曰。居士素循謹奉法。焉得有此。居士曰。非然也。眼盜色。耳盜聲。鼻盜香。舌盜味。乃至意之盜法也。皆取非其有者也。謂之非盜可乎。惟愿慈悲。為我懺罪。予曰。天下之言盜者有二。我往彼而取之者。竊盜也。物自來而取之者。攘盜也。居士試思之。眼之盜色也。其諸眼至於色。取色而歸之眼與。曰。眼未嘗至於色也。其諸色至於眼。眼隨而取之與。曰。色未嘗至於眼也。如是。則非竊非攘也。曷為盜。居士曰。眼不至色。色不至眼。而為之媒者。識也。如青黃等遇之眼。而攬之乎識田。是故識為盜。予曰。是則是矣。然證盜者必出其贓。是青黃等。今且取而出之。居士曰。青黃雖不可得。而靜言思之。宛然如在於心目。故曰識為盜。予曰。是則是矣。既得其贓。當治其盜。色有青黃。盜色之識。青與黃與。居士曰。色本自無。從緣而有。體性空寂。誰睹青黃。予曰。能盜之識既無。所盜之色何有。兩處非實。安得名盜乎。反覆窮之。盜不可得。而子將奚懺。居士憮然曰。快哉斯論。不懺之懺。真懺也。上士行之。斯其宜矣。中下之士。如之何則可。予曰。盜之入人室也。必瞰其睡眠。境之入人心也。必乘其昏昧。未有室主惺惺。而盜肆其志者。未有心王歷歷。而境得其便者。曰。大盜
【現代漢語翻譯】 現代漢語譯本： 含虛居士也在其中。我說：『居士您一向行為謹慎，奉公守法，怎麼會做出這種事？』居士說：『不是這樣的。眼睛盜取顏色，耳朵盜取聲音，鼻子盜取氣味，舌頭盜取味道，乃至意識盜取事物法則，都是獲取不屬於自己的東西。說這不是盜竊可以嗎？只希望您慈悲，為我懺悔罪過。』我說：『天下所說的盜竊有兩種。我到別處去拿取東西，這是竊盜。東西自己來而被我拿取，這是攘盜。居士您試著想想，眼睛盜取顏色，是眼睛到顏色那裡去，拿取顏色而歸於眼睛嗎？』回答說：『眼睛未曾到顏色那裡去。』『是顏色到眼睛這裡來，眼睛隨著拿取它嗎？』回答說：『顏色未曾到眼睛這裡來。』像這樣，既不是竊取也不是搶奪，怎麼能說是盜竊呢？』居士說：『眼睛不到顏色那裡，顏色也不到眼睛這裡，而作為媒介的是意識。比如青色、黃色等遇到眼睛，就被意識攫取到意識田中。所以說意識是盜。』我說：『這樣說倒是可以。然而要證實盜竊，必須拿出贓物。這些青色、黃色等，現在且拿出來。』居士說：『青色、黃色雖然不可得，但靜下心來思考，宛然就像在心目中一樣。所以說意識是盜。』我說：『這樣說倒是可以。既然得到了贓物，應當懲治盜賊。顏色有青色、黃色，那麼盜取顏色的意識，是青色還是黃色呢？』居士說：『顏色本來就是沒有的，從因緣和合而產生。其本體空寂，誰能看到青色、黃色呢？』我說：『能盜取的意識既然沒有，所盜取的顏色又怎麼會有呢？兩處都不是真實的，怎麼能稱之為盜竊呢？』反覆追究，盜竊不可得，那麼您將懺悔什麼呢？』居士茫然地說：『這番議論真是痛快！不懺悔的懺悔，才是真正的懺悔啊！對於上等根器的人來說，這樣做是很合適的。中下等根器的人，又該怎麼辦呢？』我說：『盜賊進入別人的房間，必定是窺伺到主人睡著的時候。外境進入人心，必定是趁著人昏昧的時候。沒有主人清醒的時候，盜賊還能爲所欲爲的；也沒有心王明明白白的時候，外境還能得其便利的。』（居士）說：『大盜』
【English Translation】 English version: It also included Layman Hanxu. I said, 'Layman, you have always been cautious and law-abiding. How could you do such a thing?' The Layman said, 'It is not so. The eye steals color, the ear steals sound, the nose steals scent, the tongue steals taste, and even the mind steals the laws of things. All are taking what does not belong to them. Can it be said that this is not stealing? I only hope you will be merciful and repent of my sins for me.' I said, 'There are two kinds of stealing in the world. Going to another place to take something is larceny. When things come of their own accord and I take them, that is robbery. Layman, try to think about it. When the eye steals color, does the eye go to the color, take the color, and return it to the eye?' He replied, 'The eye has never gone to the color.' 'Is it that the color comes to the eye, and the eye takes it accordingly?' He replied, 'The color has never come to the eye.' Like this, it is neither larceny nor robbery. How can it be called stealing?' The Layman said, 'The eye does not go to the color, and the color does not go to the eye, but the one who acts as the medium is consciousness (識). For example, when blue, yellow, etc., encounter the eye, they are seized by consciousness into the field of consciousness (識田). Therefore, consciousness is the thief.' I said, 'That is true. However, to prove theft, the stolen goods must be produced. These blue, yellow, etc., now take them out.' The Layman said, 'Although blue and yellow are unattainable, when I think about it quietly, it is as if they are in my mind's eye. Therefore, it is said that consciousness is the thief.' I said, 'That is true. Since the stolen goods have been obtained, the thief should be punished. Color has blue and yellow, so is the consciousness that steals color blue or yellow?' The Layman said, 'Color is originally non-existent, arising from conditions. Its essence is empty and still. Who can see blue and yellow?' I said, 'Since the consciousness that can steal does not exist, how can the color that is stolen exist? Since both places are unreal, how can it be called stealing?' After repeated investigation, stealing cannot be obtained, so what will you repent of?' The Layman said blankly, 'This argument is so delightful! Repentance without repentance is true repentance! For those of superior capacity, this is very appropriate. What about those of medium and inferior capacity?' I said, 'When a thief enters someone's room, he must be watching for the owner to fall asleep. When an external object enters the human mind, it must be taking advantage of the person's confusion. There is no case where a thief can do whatever he wants when the owner is awake; nor is there a case where an external object can take advantage when the mind-king (心王) is clear.' (The Layman) said, 'The great thief'
至。劫而取之。又焉在其不睡眠也。予乃為之頌曰。君明臣良。綱舉目張。煉彼貔貅。固其金湯。敵國䆮謀。外夷來王。雖有巨盜。烏乎不亡。居士載拜稽首曰。請事斯語。以為弭盜之良方。
(還)謹按偷盜不同。有有形之盜。有無形之盜。前三經所論者。有形之盜也。蓮師所論者。無形之盜也。有形之盜。其罪有限。無形之盜。其祻無窮。況有形之盜。易於禁止。無形之盜。難於遏絕。今人縱能禁止其有形之罪。孰能遏絕乎無窮之祻哉。噫。不惟不能遏絕而已也。認賊為子。人人皆然。是可嘆也已。
考證
頌曰
心為一身之主。猶君也。耳目之類。各有所司。猶臣也。心不蔽于欲。則君明矣。君明而百司有不退聽者乎。由是目不惑於色。耳不惑于聲。六賊俱為之消亡矣。吾之家寶。又孰能劫而取之也。其與國之君明臣良。則政平事理。兵強守固。而巨盜不能乘其便者。不事異而理同歟。故曰。不懺之懺。真懺也。
綱舉目張
言大小政事。皆無廢墜也。
貔貅
如貔如貅。言兵之強也。
金湯
金城湯池。言守之固也。
論不邪淫
華嚴經曰。性不邪淫。菩薩于自妻知足。不求他妻。於他妻妾。他所護女。親族媒定。及為法所護。
【現代漢語翻譯】 現代漢語譯本： 到。搶奪它。又怎麼會不睡覺呢。我因此作頌說：君主英明臣子賢良，綱領舉起細目張開。鍛鍊那些貔貅（古代神獸，比喻勇猛的軍隊），鞏固那金湯（比喻堅固的防禦）。敵國沒有陰謀，外族前來歸順。即使有大盜，怎麼會不滅亡呢。居士再次拜謝叩頭說：請讓我記下這些話，作為平息盜賊的良方。
(還)我仔細考察偷盜，有所謂有形的盜，有所謂無形的盜。前面三經所論述的，是有形的盜。蓮師所論述的，是無形的盜。有形的盜，它的罪過有限。無形的盜，它的禍害無窮。況且有形的盜，容易禁止。無形的盜，難以遏止。現在人即使能夠禁止那有形的罪過，誰能夠遏止那無窮的禍害呢。唉！不只是不能遏止罷了，認賊作子，人人都是這樣，真是可嘆啊。
考證
頌說：
心是全身的主宰，就像君主一樣。耳目之類，各有職司，就像臣子一樣。心不被慾望矇蔽，那麼君主就英明了。君主英明而百官沒有不聽從的嗎？因此眼睛不被美色迷惑，耳朵不被聲音迷惑，六賊都因此而消亡了。我的家寶，又有誰能搶奪它呢？這和國家的君主英明臣子賢良，那麼政治就太平，事情就順理，軍隊就強大，防守就堅固，而大盜不能趁機作亂，不是事理相同嗎？所以說，不懺悔的懺悔，才是真正的懺悔。
綱舉目張
是說大小政事，都沒有廢弛。
貔貅
像貔像貅，是說軍隊的強大。
金湯
金城湯池，是說防守的堅固。
論不邪淫
《華嚴經》說：性不邪淫，菩薩對於自己的妻子感到滿足，不尋求其他女子。對於其他的妻妾，他人所保護的女子，親族媒定的，以及為佛法所保護的。
【English Translation】 English version: Arrived. To rob it. How could it not sleep? Therefore, I composed a verse saying: The ruler is wise and the ministers are virtuous, the main rope is lifted and the meshes are spread. Train those Pixiu (ancient mythical creatures, metaphors for brave troops), fortify that Jin Tang (metaphor for solid defense). Enemy countries have no conspiracies, and foreign tribes come to submit. Even if there are great thieves, how can they not perish? The layman bowed again and kowtowed, saying: Please let me record these words as a good way to quell thieves.
(Also) I carefully examine theft, there are so-called tangible thefts, and so-called intangible thefts. What the previous three sutras discussed are tangible thefts. What Master Lian discussed are intangible thefts. Tangible theft, its sin is limited. Intangible theft, its misfortune is endless. Moreover, tangible theft is easy to prohibit. Intangible theft is difficult to stop. Now, even if people can prohibit tangible sins, who can stop the endless misfortunes? Alas! Not only can it not be stopped, but recognizing a thief as a son is the case for everyone, which is truly lamentable.
Textual Research
Verse says:
The heart is the master of the whole body, like a ruler. The ears and eyes, etc., each have their own duties, like ministers. If the heart is not obscured by desires, then the ruler is wise. If the ruler is wise, will there be no officials who do not obey? Therefore, the eyes are not confused by beauty, the ears are not confused by sound, and the six thieves all perish because of this. Who else can rob my family treasure? This is the same as a country where the ruler is wise and the ministers are virtuous, then the politics are peaceful, things are in order, the army is strong, and the defense is solid, and great thieves cannot take advantage of it. Isn't the principle the same? Therefore, it is said that repentance without repentance is true repentance.
Main Rope Lifted and Meshes Spread
It means that there is no abandonment of major and minor political affairs.
Pixiu
Like Pixiu and Xiu, it means the strength of the army.
Jin Tang
Golden City and Soup Moat, it means the solidity of the defense.
On Not Committing Sexual Misconduct
The Avatamsaka Sutra says: The nature is not sexually immoral, and the Bodhisattva is content with his own wife and does not seek other women. Regarding other people's wives and concubines, women protected by others, those betrothed by relatives, and those protected by the Dharma.
尚不生於貪染之心。何況從事。況于非道。
梵網經曰。若佛子自淫。教人淫。乃至一切女人。不得故淫。淫因。淫緣。淫法。淫業。乃至畜生女。諸天鬼神女。及非道行淫。而菩薩應生孝順心。救度一切眾生。凈法與人。而反更起一切人淫。不擇畜生。乃至母女姊妹六親行淫。無慈悲心者。是菩薩波羅夷罪。
戒疏發隱曰。梵網不發誓戒。首誓欲染者。良以身生於欲。欲成於女。浚恩愛海。牢生死根。無過女色矣。故首誓之。寧將此身。受烈火焰中焚燒之苦。大坑阱中陷沒之苦。刀劍山頭刺割之苦。萬苦交攢。吾寧忍之。終不忍違背聖經。共諸女人作不凈行。良以紅爐白刃。壞色身於一時。花箭蜜鋒。沉慧命于萬劫。苦中較苦。苦有重輕。寧忍此而不為彼。誓要決絕至極之語也。昔有坐禪比丘。庶可免此矣。學人誦戒至此。尚其寒心切骨而力持之。
(還)謹按凈名經云。維摩詰示有妻子。常修梵行。則正淫雖不制而自製矣。況邪淫哉。在家修行者。僅制邪淫。亦云末矣。而況邪淫之不能免也。噫。
考證
邪淫
戒疏曰。五眾邪正俱制。二眾但制邪淫。然自妻非道非處。產後乳兒妊娠等。皆以為邪淫○出家五眾。比丘。比丘尼。沙彌。沙彌尼。式叉摩那。女子出家未落髮者
【現代漢語翻譯】 現代漢語譯本： 尚未產生貪戀淫慾之心，更何況去從事淫慾之事，又何況去做不正當的性行為呢？
《梵網經》說：『如果佛弟子自己行淫，教唆他人行淫，乃至與一切女人行淫，都不得故意行淫。因為淫慾的因、淫慾的緣、淫慾的法、淫慾的業，乃至與畜生女、諸天鬼神女，以及進行非正道的性行為。而菩薩應該生起孝順之心，救度一切眾生，將清凈的佛法給予他人，反而發起一切人的淫慾，不選擇對象，乃至與母親、女兒、姐妹等六親行淫，沒有慈悲心的人，這是菩薩的波羅夷罪（pārājika，斷頭罪）。』
《戒疏發隱》說：《梵網經》不發其他誓戒，首先發誓斷除淫慾，是因為身體產生於慾望，慾望因女人而成就，深陷恩愛之海，牢固生死之根，沒有比女色更厲害的了。所以首先發誓斷除淫慾。寧願讓此身，承受在烈火中焚燒的痛苦，在大坑中陷落的痛苦，在刀劍山上刺割的痛苦，萬般痛苦交織，我寧願忍受這些，也終究不忍違背聖經，與各種女人做不凈的行為。因為紅爐白刃，一時之間毀壞色身；花箭蜜鋒，萬劫不復地沉淪慧命。苦中比較，苦有輕重，寧願忍受前者而不做後者。這是誓言要決絕到極點的言語啊。過去有坐禪的比丘，或許可以避免這些。學人在誦戒到這裡時，應該寒心切骨，竭力持守此戒。
（還）謹按《凈名經》（《維摩詰所說經》）說：維摩詰（Vimalakīrti）示現有妻子，卻常修梵行（brahmacarya，清凈行），那麼即使是正淫，雖然沒有禁止，也能自我節制了。更何況是邪淫呢？在家修行的人，僅僅禁止邪淫，也算是做到了底線了。更何況是邪淫都不能避免呢？唉！
考證
邪淫
《戒疏》說：五眾（指出家五眾）對邪淫和正淫都加以禁止，二眾（指在家男女二眾）只禁止邪淫。然而與自己的妻子進行非時、非處（指不適當的時間和地點）的性行為，以及在產後哺乳期、妊娠期等進行性行為，都被認為是邪淫。○出家五眾：比丘（bhikṣu，男出家人）、比丘尼（bhikṣuṇī，女出家人）、沙彌（śrāmaṇera，男少年出家人）、沙彌尼（śrāmaṇerikā，女少年出家人）、式叉摩那（śikṣamāṇā，預備比丘尼，未正式落髮的女出家人）。
【English Translation】 English version: There is not yet a mind of greed and lust. How much less to engage in it? How much less to engage in improper sexual conduct?
The Brahma Net Sutra says: 'If a Buddha-son himself engages in sexual misconduct, or teaches others to engage in sexual misconduct, even with all women, he must not intentionally engage in sexual misconduct. Because of the cause of lust, the condition of lust, the Dharma of lust, the karma of lust, even with female animals, female deities, female ghosts, and engaging in non-orthodox sexual acts. While a Bodhisattva should generate a filial and obedient mind, saving all sentient beings, giving pure Dharma to others, but instead initiates the lust of all people, not choosing the object, even engaging in sexual misconduct with mother, daughter, sisters, and other six kinds of relatives, lacking a compassionate heart, this is a pārājika (expulsion offense) for a Bodhisattva.'
The Commentary on the Vinaya, Revealing the Hidden says: 'The Brahma Net Sutra, without making other vows, first vows to cut off lust, because the body arises from desire, and desire is fulfilled by women, deeply sinking into the sea of love and attachment, firmly rooting the cycle of birth and death, nothing is more powerful than the allure of women. Therefore, the first vow is to cut off lust. Rather let this body endure the pain of being burned in fierce flames, the pain of being trapped in a great pit, the pain of being stabbed and cut on a mountain of swords, all kinds of suffering intertwined, I would rather endure these, and ultimately not bear to violate the sacred scriptures, engaging in impure acts with various women. Because a red furnace and a white blade destroy the physical body in an instant; flower arrows and honeyed tips sink the wisdom-life for countless eons. Comparing suffering among suffering, suffering has degrees of severity, I would rather endure the former and not do the latter. These are words of vowing to be extremely resolute. In the past, there were meditating bhikṣus (monks) who perhaps could avoid these. When students recite the precepts to this point, they should feel a chill to the bone and exert themselves to uphold this precept.'
(Also) Carefully examining the Vimalakīrti Nirdeśa Sutra says: Vimalakīrti (Vimalakīrti) manifested as having a wife, but constantly cultivated brahmacarya (pure conduct), then even if it is proper sexual conduct, although not prohibited, it can be self-restrained. How much more so with improper sexual conduct? Those who practice at home, merely prohibiting improper sexual conduct, can be considered to have reached the bottom line. How much more so if even improper sexual conduct cannot be avoided? Alas!
Textual Research
Improper Sexual Conduct
The Commentary on the Vinaya says: The five groups (referring to the five groups of ordained monastics) prohibit both improper and proper sexual conduct, the two groups (referring to the two groups of lay men and women) only prohibit improper sexual conduct. However, engaging in sexual conduct with one's own wife at inappropriate times, in inappropriate places, and during postpartum lactation, pregnancy, etc., are all considered improper sexual conduct. ○ The five groups of ordained monastics: bhikṣu (monk), bhikṣuṇī (nun), śrāmaṇera (male novice), śrāmaṇerikā (female novice), śikṣamāṇā (probationary nun, a female monastic who has not yet formally shaved her head).
也。在家二眾。優婆塞。優婆夷。
孝順心
發隱曰。觀眾生皆我父母。息滅邪心。是名孝順心也。
凈法與人
鳩摩羅什曰。外國有一女人。身體金色。有長者子。名達慕多羅。以千兩金要入竹林。同載而去。文殊師利。于中道變為白衣。身著寶衣。衣甚嚴好。女人見之。貪心內發。文殊言。欲得衣者。當發菩提心。女曰。何等為菩提心。答曰。汝身是也。女曰。云何是。答曰。菩提性空。汝身亦空。以此故是。此女曾在迦葉佛所。宿植善根。本修智慧。聞是說。即得無生法忍。還與長者子入竹林。自現身死。膀脹臭爛。長者子見已。甚大怖畏。往詣佛所。佛為說法。亦得法忍。由此觀之。凈法與人。此類是也。
坐禪比丘
發隱曰。昔有坐禪比丘。魔化美女。說偈誘惑。比丘答曰。無羞敝惡人。說此不凈語。水漂火焚之。不欲見聞汝。魔嘆曰。海水可竭。須彌可傾。彼上人者。秉志堅貞。堅貞者。勇烈也。
楞嚴經曰。阿難。若六道眾生。其心不淫。則不隨其生死相續。汝修三昧。本出塵勞。淫心不除。塵不可出。縱有多智禪定現前。如不斷淫。必落魔道。上品魔王。中品魔民。下品魔女。彼等諸魔。亦有徒眾。各各自謂成無上道。我滅度后。末法中。多此魔民。熾
【現代漢語翻譯】 現代漢語譯本 也。在家二眾：優婆塞（Upasaka，男居士），優婆夷（Upasika，女居士）。
孝順心
發隱曰：視眾生皆為我父母，息滅邪惡之心，這便叫做孝順心。
凈法與人
鳩摩羅什（Kumarajiva）說：外國有一女子，身體呈金色。有一長者之子，名叫達慕多羅（Datamitra），用千兩黃金請求與她一同進入竹林。文殊師利（Manjusri）菩薩于中途化身為身著華麗寶衣的白衣人。女子見后，內心生起貪戀。文殊菩薩說：『想要得到這件衣服，應當發起菩提心。』女子問：『什麼是菩提心？』答道：『你的身體就是。』女子問：『如何是？』答道：『菩提的自性是空，你的身體也是空，因此就是。』這位女子曾在迦葉佛（Kasyapa Buddha）處，宿世種下善根，本就修習智慧，聽聞此說，當下證得無生法忍。之後與長者子一同進入竹林，自己顯現身死，身體膨脹腐爛發出臭味。長者子見此情景，非常恐懼，前往佛陀處。佛陀為他說法，也證得了法忍。由此看來，凈法度人，就是如此。
坐禪比丘
發隱曰：過去有一位坐禪的比丘，魔幻化成美女，用偈語來誘惑他。比丘回答說：『無恥醜惡之人，說出如此不凈之語。用水漂走，用火焚燒，我都不想見到你，不想聽到你的聲音。』魔嘆息道：『海水可以枯竭，須彌山（Mount Sumeru）可以傾倒，這位上人，秉持的志向如此堅定。』堅定，就是勇猛剛烈。
《楞嚴經》說：阿難（Ananda），如果六道眾生，其心沒有淫慾，就不會隨著生死而相續。你修習三昧（Samadhi），本是爲了脫離塵世的勞苦，如果淫心不除，就無法脫離塵世。縱然有再多的智慧和禪定顯現於前，如果不斷除淫慾，必定會墮入魔道。上品是魔王，中品是魔民，下品是魔女。這些魔，也有各自的徒眾，各自都說自己成就了無上道。我滅度之後，末法時代中，會有很多這樣的魔民，非常猖獗。
【English Translation】 English version Also. The two assemblies of lay practitioners: Upasaka (male lay devotee), Upasika (female lay devotee).
Filial Piety Mind
Fa Yin says: View all sentient beings as my parents, extinguish evil thoughts, this is called the Filial Piety Mind.
Pure Dharma Given to Others
Kumarajiva said: In a foreign country, there was a woman with a golden body. There was a son of an elder, named Datamitra, who requested to enter the bamboo forest with her for a thousand taels of gold. Manjusri Bodhisattva transformed into a white-clothed person wearing precious garments in the middle of the road. When the woman saw him, greed arose in her heart. Manjusri said, 'If you want to obtain this garment, you should arouse the Bodhi mind.' The woman asked, 'What is the Bodhi mind?' He replied, 'Your body is it.' The woman asked, 'How is it?' He replied, 'The nature of Bodhi is empty, and your body is also empty, therefore it is.' This woman had planted good roots in the past at Kasyapa Buddha's place and cultivated wisdom. Upon hearing this, she immediately attained the forbearance of non-origination. Afterwards, she entered the bamboo forest with the elder's son, and she manifested her own death, her body swelling, rotting, and emitting a foul odor. When the elder's son saw this scene, he was very frightened and went to the Buddha. The Buddha preached the Dharma to him, and he also attained the forbearance of the Dharma. From this, it can be seen that the Pure Dharma delivers people in this way.
Meditating Bhikshu
Fa Yin says: In the past, there was a meditating Bhikshu (monk), and a demon transformed into a beautiful woman, using verses to tempt him. The Bhikshu replied, 'Shameless and wicked person, speaking such impure words. I would rather be washed away by water and burned by fire than see you or hear your voice.' The demon sighed, 'The sea can dry up, Mount Sumeru can collapse, but this superior person's aspirations are so firm.' Firmness is courage and intensity.
The Shurangama Sutra says: Ananda, if the beings of the six realms do not have lust in their hearts, they will not continue in the cycle of birth and death. You cultivate Samadhi, originally to escape the suffering of the world, but if lust is not eliminated, you cannot escape the world. Even if you have great wisdom and Samadhi appearing before you, if you do not eliminate lust, you will surely fall into the demonic path. The highest is the demon king, the middle is the demon people, and the lowest is the demon woman. These demons also have their own followers, and each claims to have attained the unsurpassed path. After my Parinirvana, in the Dharma-ending age, there will be many such demon people, who will be very rampant.
盛世間。廣行貪淫。為善知識。令諸眾生落愛見坑。失菩提路。汝教世人修三摩地。先斷淫心。是如來先佛世尊。第一決定清凈明誨。若不斷淫。名禪定者。如蒸砂石。欲其成飯。經百千劫。祇名熱砂。何以故。此非飯本。砂石成故。汝以淫身求佛妙果。縱得妙悟。皆是淫根。根本成淫。輪轉三塗。必不能出。如來涅槃。何路修證。必使淫機身心俱斷。斷性亦無。于佛菩提。斯可希冀。
(還)謹按楞嚴止曰淫心。而不曰邪淫。何也。蓋淫心者。邪淫之本。華嚴梵網則伐其枝。而楞嚴則拔其本矣。本有不拔。則萌蘗旋生。雖斧斤日尋焉。亦何益之有哉。
考證
愛見坑
初門曰。論煩惱根本。不出見愛○一見煩惱者。邪心觀理。名之為見。若於假實之理。情迷而倒想邪求。邪見偏理。妄執為實。通名為見。見煩惱者。謂五利使。見諦所斷八十八使。六十二見等也○二愛煩惱者。貪染之心。名之為愛。若於假實二事情迷。隨心所對。一切事境。染著纏綿。通名為愛。愛煩惱者。謂五鈍使。思惟所斷十使及所斷結流愛扼纏蓋纏等也○八十八使。利鈍十使。俱見下卷唸佛篇。
第一清凈明誨
淫戒也。發隱曰。淫者生死之原。聲聞不起大悲。惟怖生死。故淫先。殺者慈悲之敵。大士不
怖生死。大悲普度。故殺先也○予問師云。楞嚴乃大乘經典。何以聲問為誨。蓮師答曰。佛適有感於摩登伽之事。故以淫為先耳。雖然。淫殺俱為重戒。先後不必論也。
迴向文(見袁氏功課錄)
稽首西方極樂世界阿彌陀佛。稽首三洲感應護法韋䭾尊天。竊惟喪德喪名。皆由於色。損福損壽。無過於淫。故守身必斷夫情塵。而戒行尤嚴於衽席。弟子某遵佛明誨。不敢邪淫。但愛波易染。每對境以平沉。欲戒曾持。或臨岐而墮落。一思敗軌。幾負刺心。特念阿彌陀佛若干聲。仗茲佛力。使我弟子。自今以後。定性如澄潭之月。應色如過樹之風。觀臭穢于革囊。不受骷髏之熱誑。悟毒蛇于花莖。永拋恩愛之深纏。化起于閨門。禮傳於薄海。男外女內。家家成有別之風。夫唱婦隨。世世守無邪之訓。愿佛慈悲。哀憐攝受。愿韋䭾憐憫。為作證明。令惡緣消散。善事圓成。凈因日增。往生如願。
口四業圖
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(還)謹按口業雖四。其要在於謹言。能謹則不妄發。而口之所以離四過也。否則不傷于易。則傷于煩。而四業難乎免矣。故易系寡辭。語記欲訥。老云守中。良有以夫。
考證
傷易傷煩
言箴曰。傷易
則誕。傷煩則支。
寡辭
易繫辭曰。吉人之辭寡。躁人之辭多。
欲訥
論語。子曰。君子欲訥于言而敏於行。
守中
老子曰。多言數窮。不如守中。
論不妄言
華嚴經曰。性不妄言。菩薩常作實語。真語。時語。乃至夢中。亦不忍作覆藏之語。無心欲作。何況故犯。
疏曰。違想背心。名之曰妄。鈔云。設違于境。若順於心。不名妄故。
梵網經曰。若佛子自妄語。教人妄語。方便妄語。妄語因。妄語緣。妄語法。妄語業。乃至不見言見。見言不見。身心妄語。而菩薩常生正語正見。亦生一切眾生正語正見。而反更起一切眾生邪語邪見邪業者。是菩薩波羅夷罪。
戒疏發隱曰。外正語。內正見。合上身心。是不敢道非。凡不敢道聖。皆正語正見也。
考證
見言不見
發隱云。問。佛見兔入而言不見。是妄語否。答云。為救兔故。前殺戒所謂無所違犯。生多功德者是也○兔入而言不見。是違于境。為救兔故。是順於心也。
楞嚴經曰。如是世界六道眾生。雖則身心無殺盜淫。三行已圓。若大妄語。即三摩提不得清凈。成愛見魔。失如來種。所謂未得謂得。未證言證。或求尊勝第一。謂前人言。我今已得。求彼
【現代漢語翻譯】 現代漢語譯本 則誕（不知道具體含義）。傷煩則支（不知道具體含義）。
寡辭
《易經·繫辭》說：『吉祥的人言辭簡練，急躁的人言辭繁多。』
欲訥
《論語》中，孔子說：『君子要說話謹慎，行動敏捷。』
守中
老子說：『話說多了，必然會遇到困境，不如保持中正。』
論不妄言
《華嚴經》說：『本性不虛妄，菩薩總是說真實的話、真誠的話、應時的話，甚至在夢中，也不忍心說虛假隱瞞的話。沒有心思想要說謊，更何況是故意犯戒呢？』
疏解說：『違背想法，背離真心，就叫做虛妄。』鈔文說：『即使違背了外境，如果順應內心，也不叫做虛妄。』
《梵網經》說：『如果佛弟子自己說謊，教唆他人說謊，用方便法門說謊，製造說謊的原因、說謊的條件、說謊的方法、說謊的行業，乃至沒看見說看見，看見說沒看見，身心都說謊。而菩薩應當常常生起正直的言語和正直的見解，也使一切眾生生起正直的言語和正直的見解。反而發起一切眾生邪惡的言語、邪惡的見解、邪惡的行為，這樣的菩薩就犯了波羅夷罪（斷頭罪）。』
《戒疏發隱》說：『外在正直的言語，內在正直的見解，合起來就是身心正直。是不敢說非為是，凡夫不敢自稱為聖人，都是正直的言語和正直的見解。』
考證
見言不見
《發隱》中說：『問：佛陀明明看見兔子進來了卻說沒看見，這是妄語嗎？答：爲了救兔子，就像前面殺戒所說的，沒有違犯戒律，反而產生很多功德。』兔子進來了卻說沒看見，是違背了外境，但爲了救兔子，是順應了內心。
《楞嚴經》說：『像這樣的世界，六道眾生，即使身心沒有殺盜淫的行為，這三種行為已經圓滿了，如果說了大妄語，就會使三摩提（正定）不能清凈，成為愛見魔，失去如來的種子。就是沒有得到（的境界）說得到了，沒有證得（的果位）說證得了，或者爲了求得尊貴殊勝第一，對別人說，我現在已經得到了。』
【English Translation】 English version Ze dan (meaning unknown). Shang fan ze zhi (meaning unknown).
Few Words
The Book of Changes, Appended Remarks, says: 'Auspicious people use few words; impetuous people use many words.'
Desiring Eloquence
In the Analects, Confucius said: 'The gentleman desires to be slow in speech but quick in action.'
Guarding the Center
Lao Tzu said: 'Too many words lead to exhaustion; it is better to guard the center.'
On Not Lying
The Avatamsaka Sutra says: 'By nature, not speaking falsely, Bodhisattvas always speak truthfully, sincerely, and at the right time. Even in dreams, they cannot bear to speak deceitful or concealing words. They have no intention of lying, let alone deliberately violating the precept.'
The commentary explains: 'Going against one's thoughts and turning away from one's true heart is called falsehood.' The notes say: 'Even if it goes against the external environment, if it accords with the heart, it is not called falsehood.'
The Brahma Net Sutra says: 'If a Buddha-disciple personally lies, instigates others to lie, uses expedient means to lie, creates causes for lying, conditions for lying, methods for lying, or karma for lying, even to the point of saying 'not seeing' when seeing, or 'seeing' when not seeing, lying with body and mind; whereas a Bodhisattva should always generate right speech and right view, and also cause all beings to generate right speech and right view; but instead, they incite all beings to engage in evil speech, evil views, and evil actions, such a Bodhisattva commits a Parajika offense (defeat offense).'
The 'Explanation of the Hidden Meaning of the Vinaya Commentary' says: 'External right speech, internal right view, combined with the body and mind, is to not dare to say 'no' when it is 'yes'. Ordinary people not daring to claim to be sages are all examples of right speech and right view.'
Textual Research
'Seeing' but saying 'not seeing'
The 'Explanation of the Hidden Meaning' says: 'Question: If the Buddha sees a rabbit entering but says he does not see it, is this a lie? Answer: It is to save the rabbit, as mentioned earlier in the precept against killing, there is no violation and much merit is generated.' Saying 'not seeing' when a rabbit enters goes against the external environment, but it accords with the heart to save the rabbit.
The Shurangama Sutra says: 'In this world, sentient beings in the six realms, even if their body and mind are free from killing, stealing, and sexual misconduct, and these three actions are perfected, if they utter great lies, their Samadhi (right concentration) will not be pure, and they will become demons of love and views, losing the seed of the Tathagata. That is, claiming to have attained what has not been attained, claiming to have realized what has not been realized, or seeking to be honored as the supreme and foremost, saying to others, 'I have now attained it.''
禮懺。貪其供養。惑亂眾生。成大妄語。汝教世人修三摩地。復斷除諸大妄語。是名如來先佛世尊。第四決定清凈明誨。若不斷其大妄語者。如刻人糞為旃檀形。欲求香氣。無有是處。若諸比丘。心如直弦。一切真實。入三摩地。永無魔事。我印是人。成就菩薩無上知覺。
律儀要略曰。妄言。謂以是為非。以非為是。見言不見。不見言見。虛妄不實等。若凡夫自言證聖。名大妄語。其罪極重。除為救他急難。方便權語。余俱不可。
高峰禪師云。無量劫來。卻昧自己。迷己逐物。引起虛妄。內則妄認四大為己。由妄認故。乃有妄緣。二妄相因而生妄語。以我一言之妄。誤引他人百種之非。無邊欺誑。隱覆其中。害物害人。不可勝紀。無形之患。莫甚於斯。故不妄語者。即真實種也。真實種既斷。佛道從何而得焉。外有方便妄語者。護善遮惡。為利他故。不名犯戒。
振曰。口四業中。惟妄言易生而難除。何也。世人習染成妄。妄想紛飛。發為妄言。種種。不一。凡形於詩歌。著于賦頌。托于碑銘序記。而援引遷就。背理失真者。妄也。自智其計。而以其失窮之。自勇其斷。而以其敵怒之者。妄也。未信而強言以䀨之。未合而甘言以鉤之者。妄也。以便絕取勝。以巧佞媒悅者。妄也。以奇麗飾聽聞
【現代漢語翻譯】 現代漢語譯本：禮拜懺悔，貪圖信徒的供養，迷惑擾亂眾生，犯下滔天大妄語。你們教導世人修習三摩地（Samadhi，禪定），又要斷除各種大妄語，這才是如來（Tathagata，佛陀）、先佛（past Buddhas）、世尊（Bhagavan，受人尊敬的覺悟者）第四條決定的清凈教誨。如果不斷除大妄語，就像用人的糞便雕刻成旃檀（Sandalwood，一種名貴的香木）的形狀，想要從中得到香氣，那是絕對不可能的。如果各位比丘（Bhikkhu，佛教出家人）的心像筆直的琴絃一樣正直，一切都真實不虛，就能進入三摩地，永遠不會有邪魔外道的干擾。我印證這樣的人，能夠成就菩薩（Bodhisattva，立志成佛的修行者）無上的智慧和覺悟。
《律儀要略》中說：『妄語，就是把對的說成錯的，把錯的說成對的，看見了說沒看見，沒看見說看見，虛假不實等等。』如果凡夫（ordinary person）自稱已經證得聖果，就叫做大妄語，這種罪過極其嚴重。除非是爲了救助他人危難，而使用的方便權巧之語，其餘情況都不可妄語。
高峰禪師說：『無量劫（Kalpa，極長的時間單位）以來，我們都迷惑于自己的本性，迷失自己而追逐外物，從而產生了虛妄。內在方面，我們錯誤地認為四大（地、水、火、風）是自己。由於這種錯誤的認知，才會有虛妄的因緣。兩種虛妄相互作用，就產生了妄語。因為我一句虛妄的話，錯誤地引導他人犯下百種錯誤。無邊的欺騙和謊言，都隱藏在其中，危害他人，數不勝數。沒有比這更嚴重的無形之患了。所以，不妄語的人，才是真實的種子。如果真實的種子斷絕了，佛道從何而來呢？』外在方面，有方便妄語，是爲了保護善良、遮止邪惡，爲了利益他人，這不算是犯戒。
振曰：口四業（口所造的四種惡業，即妄語、惡口、兩舌、綺語）中，只有妄語最容易產生卻最難去除。為什麼呢？世人習慣於虛妄，妄想紛飛，從而說出虛妄之語，各種各樣，數不勝數。凡是表現在詩歌中，寫在賦頌中，寄託在碑銘序記中，那些牽強附會、背離真理、失去真實的，都是虛妄。自以為聰明而用自己的失誤來窮困別人，自以為勇敢而用自己的憤怒來激怒敵人，都是虛妄。還沒有信任就強行用言語來誇大，還沒有契合就用甜言蜜語來引誘，都是虛妄。用花言巧語來取得勝利，用巧妙的諂媚來博取歡心，都是虛妄。用奇異華麗的言辭來裝飾聽聞。
【English Translation】 English version: To prostrate and repent,貪其供養 (greedily accepting offerings), bewildering and disturbing sentient beings, committing great lies. You teach people to cultivate Samadhi (禪定, meditative absorption), and also to eliminate all great lies. This is the fourth definitive and pure instruction of the Tathagata (如來, Buddha), past Buddhas, and the Bhagavan (世尊, World-Honored One). If one does not cease from great lies, it is like carving human excrement into the shape of sandalwood (旃檀, a fragrant wood), hoping to find fragrance; there is no such possibility. If all Bhikkhus (比丘, Buddhist monks) have minds as straight as a taut string, and are completely truthful, they can enter Samadhi and will never be troubled by demonic influences. I endorse such people as achieving the unsurpassed knowledge and enlightenment of a Bodhisattva (菩薩, enlightenment-being).
The 'Essentials of Discipline' states: 'Lying means calling what is true false, and what is false true; saying one has not seen when one has seen, and saying one has seen when one has not seen; falsehood and untruthfulness, etc.' If an ordinary person (凡夫) claims to have attained sainthood, it is called a great lie, and the sin is extremely grave. Except for expedient speech used to rescue others from urgent difficulties, all other lies are impermissible.
Zen Master Gaofeng said: 'For countless Kalpas (劫, eons), we have been deluded about our own nature, losing ourselves and chasing after external things, thus generating falsehood. Internally, we mistakenly identify the four elements (四大, earth, water, fire, and wind) as ourselves. Because of this mistaken perception, there are false conditions. The interaction of these two falsehoods gives rise to lying. Because of one false word from me, others are mistakenly led to commit hundreds of errors. Boundless deception and falsehood are hidden within, harming others immeasurably. There is no greater invisible harm than this. Therefore, one who does not lie is a seed of truth. If the seed of truth is cut off, from where can the Buddha-path be attained?' Externally, there are expedient lies, which are for protecting the good and concealing evil, for the benefit of others; these are not considered violations of precepts.
Zhen said: Among the four karmas of the mouth (口四業, the four evil verbal actions: lying, harsh speech, divisive speech, and idle chatter), only lying is easy to generate but difficult to eliminate. Why? People are accustomed to falsehood, and their deluded thoughts fly about, thus uttering false words of various kinds, countless in number. All that is expressed in poetry, written in rhapsodies, entrusted to inscriptions and prefaces, those that are far-fetched, deviating from truth, and losing reality, are falsehoods. To think oneself wise and use one's own mistakes to impoverish others, to think oneself brave and use one's own anger to provoke enemies, are falsehoods. To exaggerate with words before trust is established, to entice with sweet words before agreement is reached, are falsehoods. To use cunning words to gain victory, to use skillful flattery to win favor, are falsehoods. To adorn hearing with strange and beautiful words.
。以謔浪洽情況者。妄也。聞一密論。不能容受。而輕泄人前者。妄也。聞人小過。不為隱庇。而飾成大罪者妄也。外言入捆。內言出捆。內外掩覆而偏曲不公者。妄也。事在彼而言此。事在此而言彼。言在(事前事後)而不當機中窾者。妄也。見聞未廣。而遽立議以褒貶古今。涉世未深。而喜隨俗以校量是非者。妄也。毋妄則誠矣。誠則妄想潛消。妄緣自斷。中無隱情。外無愧辭。金石可貫。鬼神可格。矧如來光徹十方。有不引之登凈域乎。昔無業禪(師設)講汾陽。凡學者致問。必答之曰毋妄想。夫妄想乃妄言之根。修凈行者。亟宜勇猛絕之。
迴向文
(見袁氏功課錄此文闕大妄語及綺語兩舌惡口意今皆補之)。
稽首西方極樂世界阿彌陀佛。稽首三洲感應護法韋䭾尊天。竊唯白圭易玷。良駟難追。三緘猶慮招尤。半句能銷現福。弟子(某)遵佛明誨。不敢妄言。然浮氣欲收而常肆。微言思慎而屢訛。非特敢於欺人。抑亦熟于味已。特念阿彌陀佛若干聲。仗茲佛力。使我弟子自今已后。修未證於有餘。勿以無餘而自讚。心尚居於有漏。勿以無漏而自揚。修詞立誠。啟口見德。華言麗語。不形於齒唇。斗遘熱惱。不騰于頰輔。上可以對天地。下可以質鬼神。小可以孚豚魚。大可以格眾庶。輕浮
【現代漢語翻譯】 現代漢語譯本： 以戲謔的態度迎合他人，是不誠實的。聽到一些秘密的言論，不能包容接受，反而輕易泄露給別人，是不誠實的。聽到別人的小過錯，不加以隱瞞，反而誇大成大罪過，是不誠實的。把外面的話傳到裡面，把裡面的話傳到外面，內外掩蓋偏袒不公正，是不誠實的。事情發生在彼處卻說此處，事情發生在此處卻說彼處，說話不合時宜，不中要害，是不誠實的。見識不廣博，就草率地評論古今人物的是非功過；閱歷不深，就喜歡隨波逐流，用世俗的標準來衡量是非，是不誠實的。不妄語就能做到誠實。誠實了，妄想自然消退，虛妄的因緣自然斷絕。心中沒有隱瞞的事情，外在沒有慚愧的言辭，（這樣的誠實）金石都可以穿透，鬼神都可以感格。更何況如來的光明照徹十方，難道不會引導這樣的人登上清凈的佛國嗎？過去無業禪師在汾陽講學，凡是學人前來請教，他必定回答說：『不要妄想。』妄想是妄語的根源，修習清凈行為的人，應該勇猛地斷絕它。
迴向文
（參見袁氏功課錄，此文缺少大妄語、綺語、兩舌、惡口、意，現在都補上。）
稽首頂禮西方極樂世界阿彌陀佛（西方極樂世界的教主）。稽首頂禮三洲感應護法韋馱尊天（佛教護法神）。我私下認為，潔白的玉容易被玷污，良馬難以追趕。即使三次緘口，還擔心招來責備；哪怕半句真誠的話，也能消除現世的福報。弟子（某）遵從佛陀的明確教誨，不敢妄語。然而，輕浮之氣想要收斂卻常常放縱，細微的言語想要謹慎卻屢次出錯。不僅僅是敢於欺騙別人，而且也熟悉于自我欺騙。特此唸誦阿彌陀佛若干聲，憑藉佛陀的力量，使我弟子從今以後，修習尚未證得的功德，不要因為沒有證得而自我讚揚；心識還處於有漏的狀態，不要因為沒有證得無漏而自我宣揚。修飾言辭，樹立誠信，開口說話就能體現德行。華麗的言辭，不從口中說出；爭鬥引起的煩惱，不在臉上顯露。上可以對得起天地，下可以對得起鬼神。小可以使豬魚信任，大可以感化眾人。輕浮
【English Translation】 English version: To cater to others with frivolous jokes is falsehood. To be unable to tolerate and accept a confidential discussion, but to lightly reveal it to others, is falsehood. To not conceal others' minor faults, but to exaggerate them into major offenses, is falsehood. To bring outside words inside, to take inside words outside, to cover up and be biased and unfair internally and externally, is falsehood. To speak of this when the matter is there, to speak of there when the matter is here, to speak at the wrong time and not hit the mark, is falsehood. To hastily establish opinions to praise or criticize the past and present without broad knowledge, to delight in following customs to judge right and wrong without deep experience of the world, is falsehood. If one does not engage in falsehood, then one is sincere. If one is sincere, then delusional thoughts naturally subside, and false connections naturally cease. If there are no hidden feelings within, and no shameful words without, then even metal and stone can be penetrated, and ghosts and spirits can be influenced. How much more so will the light of the Tathagata, which illuminates the ten directions, not lead such a person to ascend to the pure land? In the past, when Chan Master Wu Ye lectured at Fenyang, whenever students came to ask questions, he would always answer, 'Do not have delusional thoughts.' Delusional thoughts are the root of false speech. Those who cultivate pure conduct should diligently and bravely cut them off.
Dedication Verse
(See Yuan's Record of Daily Practices; this text lacks the four major offenses of false speech: lying, embellishment, divisive speech, harsh speech, and intention, which are now added.)
I bow my head to Amitabha Buddha (the lord of the Western Pure Land of Ultimate Bliss) in the Western Pure Land of Ultimate Bliss. I bow my head to Venerable Skanda (a Dharma protector deity) , the Dharma Protector who responds to prayers in the Three Continents. I humbly believe that white jade is easily stained, and a fine steed is difficult to catch. Even with three seals on the mouth, there is still concern about inviting blame; even half a sentence of truth can eliminate present blessings. Your disciple (name) follows the Buddha's clear teachings and dares not engage in false speech. However, frivolous energy wants to be restrained but is often unrestrained, and subtle words want to be cautious but often err. Not only dare I deceive others, but I am also familiar with deceiving myself. Therefore, I recite Amitabha Buddha's name a certain number of times, relying on the Buddha's power, to enable your disciple from now on to cultivate what has not yet been attained with surplus, and not to praise myself for having no surplus; my mind still dwells in the state of outflows, and not to boast of having no outflows. To cultivate words and establish sincerity, to reveal virtue when opening my mouth. Flowery words and beautiful language do not form on my lips and teeth. The heat of conflict does not rise on my cheeks. Above, I can be worthy of heaven and earth; below, I can be worthy of ghosts and spirits. In small matters, I can gain the trust of pigs and fish; in large matters, I can influence the masses. Frivolous
者尚實。矯偽者獻忱。凡茲含齒之徒。盡洽由衷之化。愿佛慈悲。哀憐攝受。愿韋䭾憐憫。為作證明。令惡緣消散。善事圓成。凈因日增。往生如願。
(還)謹按諸戒中。止有妄言者何。律儀要略云。妄言有四。綺語兩舌惡口。皆妄言類也。信乎戒口業者。當以妄言為首務。所謂口離四過者。不外此而得之矣。
考證
白圭易玷
詩白圭之篇曰。白圭之玷。尚可磨也。斯言之玷。不可為也。
良駟難追
論語。子貢曰。駟不及舌。
三緘
家語。孔子觀周太廟。有金人三緘其口。而銘其背曰。古之慎言人也。戒之哉。毋多言。多言多敗。
半句
語云。半句非言。折盡平生之福。
有餘無餘
發隱曰。將盡習氣者。菩薩也。名有餘涅槃。除習已盡者。如來也。名無餘涅槃。
無漏
凈土或問云。以觀實相。發真無漏。故名為實○實者。實聖也。
修詞立誠
易繫辭曰。君子修詞立其誠。所以居業也。
孚豚魚
易曰。中孚。豚魚吉○言至信可感豚魚也。
由衷
春秋胡傳曰。大道隱而家天下。然後有誥誓。忠信薄而人心疑。然後有詛盟。盟詛煩而約劑亂。然後有交質子。其末至於交
【現代漢語翻譯】 現代漢語譯本： 真實的人受到尊重，虛偽的人獻上真誠。所有有生命的眾生，都能充分沐浴在發自內心的教化之中。愿佛陀慈悲，哀憐並攝受他們。愿韋馱（護法神）憐憫，為他們作證，使惡緣消散，善事圓滿成就，清凈的因緣日益增長，往生西方極樂世界如願以償。
（還）謹按諸戒之中，為何只有妄語戒？《律儀要略》中說，妄語有四種：綺語、兩舌、惡口，都屬於妄語的範疇。確實，戒口業的人，應當以戒除妄語為首要任務。所謂口離四過，不外乎就是指這個。
考證
白圭易玷
《詩經·白圭》篇說：『白玉上的瑕疵，還可以磨掉；言語上的瑕疵，卻無法彌補。』
良駟難追
《論語》中，子貢說：『快馬也追不上說出口的話。』
三緘
《家語》記載，孔子參觀周太廟，看到一個金人，嘴上貼了三層封條，背後刻著：『這是古代謹慎說話的人啊！要以此為戒啊！不要多說話，多說話就會多失敗。』
半句
俗話說：『半句不該說的話，會折損一生的福報。』
有餘無餘
《發隱》中說：『將要斷盡習氣的人，是菩薩，稱為有餘涅槃；斷除習氣已經完全的人，是如來，稱為無餘涅槃。』
無漏
《凈土或問》中說：『通過觀察實相，生起真正的無漏智慧，所以稱為實。實，是真實的聖人。』
修辭立誠
《易經·繫辭》中說：『君子修飾言辭，樹立他的真誠，以此來安身立業。』
孚豚魚
《易經》說：『中孚卦，豚魚吉祥。』意思是說，至誠的信用可以感動豚魚。
由衷
《春秋胡傳》中說：『大道隱沒，天下成為一家之後，才有了誥命誓言；忠信變得淡薄，人心產生懷疑之後，才有了詛咒盟約；詛咒盟約變得繁瑣，約定契約變得混亂之後，才有了交換人質。』最終發展到交換人質。 English version: The honest are respected, and the insincere offer sincerity. May all sentient beings be fully immersed in the teachings that arise from the heart. May the Buddha be compassionate, have pity, and accept them. May Weituo (Skanda, a Dharma protector) have mercy and bear witness for them, so that bad karma may dissipate, good deeds may be perfectly accomplished, pure causes may increase daily, and rebirth in the Western Pure Land may be fulfilled as desired.
(Also) Respectfully, among all the precepts, why is there only the precept against false speech? The 'Essentials of Vinaya' says that there are four types of false speech: frivolous speech, divisive speech, harsh speech, all of which fall under the category of false speech. Indeed, those who observe the precepts of speech should make abstaining from false speech their primary task. The so-called 'mouth free from four faults' refers to nothing other than this.
Textual Research
A Flaw in White Jade is Easily Tainted
The 'White Jade' chapter of the Book of Odes says: 'A flaw in white jade can still be polished away, but a flaw in speech cannot be remedied.'
A Swift Horse is Difficult to Catch
In the Analects, Zigong said: 'Even a swift horse cannot catch up with words that have been spoken.'
Three Seals
The Family Sayings records that when Confucius visited the Zhou Grand Temple, he saw a golden statue with three seals on its mouth, and inscribed on its back were the words: 'This is an ancient person who was cautious in speech! Take this as a warning! Do not speak too much, for much speaking leads to much failure.'
Half a Sentence
A common saying goes: 'Half a sentence of inappropriate speech will diminish a lifetime of blessings.'
With Remainder, Without Remainder
The 'Elucidation of the Hidden' says: 'One who is about to exhaust habitual tendencies is a Bodhisattva, called Nirvana with Remainder; one who has completely eliminated habitual tendencies is a Tathagata, called Nirvana without Remainder.'
Without Leakage
The 'Questions on the Pure Land' says: 'Through observing the true nature of reality, true wisdom without leakage arises, therefore it is called 'true'. 'True' refers to a true sage.'
Cultivate Words, Establish Sincerity
The 'Appended Remarks' of the Book of Changes says: 'The superior person cultivates his words and establishes his sincerity, thereby establishing his career.'
Trustworthy Even to Piglets and Fish
The Book of Changes says: 'Inner Trustworthiness, piglets and fish are auspicious.' This means that utmost sincerity can move even piglets and fish.
From the Heart
The 'Chunqiu Hu Zhuan' says: 'When the Great Way was hidden and the world became a family, then there were proclamations and oaths; when loyalty and trustworthiness became thin and people's hearts became suspicious, then there were curses and covenants; when curses and covenants became cumbersome and agreements became chaotic, then there was the exchange of hostages.' It eventually developed to the exchange of hostages.
【English Translation】 The honest are respected, and the insincere offer sincerity. May all sentient beings be fully immersed in the teachings that arise from the heart. May the Buddha be compassionate, have pity, and accept them. May Weituo (Skanda, a Dharma protector) have mercy and bear witness for them, so that bad karma may dissipate, good deeds may be perfectly accomplished, pure causes may increase daily, and rebirth in the Western Pure Land may be fulfilled as desired. (Also) Respectfully, among all the precepts, why is there only the precept against false speech? The 'Essentials of Vinaya' says that there are four types of false speech: frivolous speech, divisive speech, harsh speech, all of which fall under the category of false speech. Indeed, those who observe the precepts of speech should make abstaining from false speech their primary task. The so-called 'mouth free from four faults' refers to nothing other than this. Textual Research A Flaw in White Jade is Easily Tainted The 'White Jade' chapter of the Book of Odes says: 'A flaw in white jade can still be polished away, but a flaw in speech cannot be remedied.' A Swift Horse is Difficult to Catch In the Analects, Zigong said: 'Even a swift horse cannot catch up with words that have been spoken.' Three Seals The Family Sayings records that when Confucius visited the Zhou Grand Temple, he saw a golden statue with three seals on its mouth, and inscribed on its back were the words: 'This is an ancient person who was cautious in speech! Take this as a warning! Do not speak too much, for much speaking leads to much failure.' Half a Sentence A common saying goes: 'Half a sentence of inappropriate speech will diminish a lifetime of blessings.' With Remainder, Without Remainder The 'Elucidation of the Hidden' says: 'One who is about to exhaust habitual tendencies is a Bodhisattva, called Nirvana with Remainder; one who has completely eliminated habitual tendencies is a Tathagata, called Nirvana without Remainder.' Without Leakage The 'Questions on the Pure Land' says: 'Through observing the true nature of reality, true wisdom without leakage arises, therefore it is called 'true'. 'True' refers to a true sage.' Cultivate Words, Establish Sincerity The 'Appended Remarks' of the Book of Changes says: 'The superior person cultivates his words and establishes his sincerity, thereby establishing his career.' Trustworthy Even to Piglets and Fish The Book of Changes says: 'Inner Trustworthiness, piglets and fish are auspicious.' This means that utmost sincerity can move even piglets and fish. From the Heart The 'Chunqiu Hu Zhuan' says: 'When the Great Way was hidden and the world became a family, then there were proclamations and oaths; when loyalty and trustworthiness became thin and people's hearts became suspicious, then there were curses and covenants; when curses and covenants became cumbersome and agreements became chaotic, then there was the exchange of hostages.' It eventually developed to the exchange of hostages.
質子。猶有不信者焉。故左傳曰。信不由衷。質無益也○質音致。
論不綺語
華嚴經曰。性不綺語。菩薩當樂思審語。時語。實語。義語。法語。順道理語。巧調伏語。隨時籌量決是語。定菩薩乃至嬉笑。尚恒思審。何況故出散亂之言。
律儀要略曰。綺語。謂妝飾華詞麗語浮靡惑人等。
(還)謹按羅綺本于散亂之絲。既其既成。則有華麗之美。然則以散亂之言為綺語者。原其始也。以華詞麗語為綺語者。要其終也。
論不兩舌
華嚴經曰。性不兩舌。菩薩于諸眾生。無離間心。無惱害心。不將此語為破彼故。而向彼說。不將彼語為破此故。而向此說。未破者不令破。已破者不增長。不喜離間。不說離間語。若實若不實。梵網經兩舌戒曰。若佛子以噁心故。見持戒比丘手捉香罏。行菩薩行。而斗遘兩頭。謗欺賢人無惡不造者。犯輕垢罪。
戒疏發隱曰。謗彼賢人為造惡。斗遘兩頭。縱實亦犯。況今是虛語乎。此戒不但是斗遘比丘。推之。則讒亂人君臣。離間人骨肉者。皆是類也。始知洛黨蜀黨。非程蘇之本意。而猶議圓悟高庵為黨者。夫黨之事。世之君子不為。而況明道如二老者耶。蓋斗遘自是一時徒眾耳。於二老何與哉。
(還)謹按虞書曰。予違汝弼。汝
【現代漢語翻譯】 現代漢語譯本：質子（古代人質）。還是有人不相信。所以《左傳》說：『信用不是發自內心，（即使有）人質也沒有用。』○質，讀音致。
論不綺語
《華嚴經》說：『本性不綺語。』菩薩應當樂於思考審慎的言語，合時宜的言語，真實的言語，有意義的言語，符合佛法的言語，順應道理的言語，巧妙調伏的言語，隨時衡量決定的言語。確定菩薩乃至嬉笑時，尚且恒常思考審慎，何況故意說出散亂的言語。
《律儀要略》說：『綺語，是指裝飾華麗的詞語、美麗的言語、浮誇靡麗迷惑人的話等等。』
（還）我仔細考察，羅綺（絲織品）的產生本源於散亂的絲線。既然已經織成，就有了華麗的美感。那麼，用散亂的言語作為綺語的，是追溯它的開始；用華麗的詞語作為綺語的，是總結它的最終結果。
論不兩舌
《華嚴經》說：『本性不兩舌。』菩薩對於各種眾生，沒有離間的心，沒有惱害的心，不把這句話爲了破壞那個人而向那個人說，不把那句話爲了破壞這個人而向這個人說。未破壞的，不使它破壞；已破壞的，不使它增長。不喜好離間，不說離間的話，無論是真實的還是不真實的。《梵網經》兩舌戒說：『如果佛弟子以惡毒的心，看見持戒比丘手拿香爐，行菩薩道，卻挑撥雙方，誹謗欺騙賢人，無惡不作的，犯輕垢罪。』
《戒疏發隱》說：『誹謗那位賢人造惡，挑撥雙方，即使是真實的也犯戒，何況現在是虛假的言語呢？』這條戒律不只是挑撥比丘，推而廣之，那麼，進讒言擾亂人君臣關係，離間人骨肉關係的，都是同類行為。這才知道洛黨、蜀黨，不是程頤、蘇軾的本意，而還有人議論圓悟克勤、高庵禪師是朋黨，朋黨這件事，世上的君子都不做，何況明道先生（程顥）這樣的兩位老先生呢？大概挑撥離間只是一時徒眾的行為罷了，與兩位老先生有什麼關係呢？
（還）我仔細考察，《虞書》說：『我違背了，你來匡正。』你
【English Translation】 English version: A hostage. Yet there are those who do not believe. Therefore, the Zuo Zhuan (Chronicle of Zuo) says: 'If trust does not come from the heart, a hostage is of no use.' ○ 質 (zhì) is pronounced zhì.
Discussion on Not Engaging in Frivolous Speech
The Avatamsaka Sutra (Flower Garland Sutra) says: 'By nature, not engaging in frivolous speech.' Bodhisattvas should delight in contemplating and being mindful of speech that is appropriate, timely, truthful, meaningful, in accordance with the Dharma, aligned with reason, skillfully subduing, and carefully considered at all times. It is determined that even when Bodhisattvas are merely joking, they should constantly contemplate and be mindful; how much more so when intentionally uttering scattered words.
The Essentials of Vinaya (Discipline) says: 'Frivolous speech refers to decorative and flowery words, beautiful language, extravagant and seductive words, and the like.'
(Still) I carefully examine that brocade and silk originate from scattered threads. Once they are woven, they possess a magnificent beauty. Therefore, using scattered words as frivolous speech traces back to its origin; using flowery and beautiful language as frivolous speech summarizes its ultimate result.
Discussion on Not Engaging in Divisive Speech
The Avatamsaka Sutra says: 'By nature, not engaging in divisive speech.' Bodhisattvas, towards all sentient beings, have no intention of creating discord, no intention of causing harm. They do not take these words to say to those people in order to destroy them, nor do they take those words to say to these people in order to destroy them. What is not yet broken, they do not cause to be broken; what is already broken, they do not increase. They do not delight in discord, and they do not speak divisive words, whether true or untrue. The Brahma Net Sutra's precept against divisive speech says: 'If a Buddha's disciple, with an evil mind, sees a precept-holding Bhikshu (monk) holding an incense burner, practicing the Bodhisattva path, yet stirs up conflict between both sides, slandering and deceiving the virtuous, committing all kinds of evil, they commit a minor offense.'
The Commentary on the Vinaya (Discipline) says: 'Slandering that virtuous person as committing evil, stirring up conflict between both sides, even if it is true, is an offense; how much more so when it is false speech?' This precept is not only about stirring up conflict between Bhikshus; by extension, it also applies to those who slander and disrupt the relationship between ruler and ministers, or create discord among family members. Only then do we understand that the factions of Luo and Shu were not the original intentions of Cheng Yi and Su Shi, and yet there are still those who criticize Yuanwu Keqin and Gao'an as being part of factions. The matter of factions is not done by virtuous people in the world, how much less so by the two elders like Mingdao (Cheng Hao)? Perhaps stirring up conflict is merely the behavior of temporary followers; what does it have to do with the two elders?
(Still) I carefully examine that the Book of Yu says: 'If I err, you correct me.' You
無面從。退有後言。亦兩舌之類也。嗚呼。良朋相遇。猶以兩舌告戒。況常人乎。
考證
三黨
通鑑。宋哲宗時。群賢不能以類相從。遂有洛黨蜀黨朔黨之語。洛黨以程頤為首。而朱光庭等為輔。蜀黨以蘇軾為首。而呂陶等為輔。朔黨以劉摯為首。而輔之者尤眾。各為黨比以相訾議。
圓悟高庵
或問蓮師。圓悟高庵。分曹樹黨。兩家各統門徒。二老安得無與。答云。藺相如尚忍私仇。劉元城不失和氣。彼圓悟高庵。繼祖傳燈。代拂揚化。猶有這個在。何名那伴人。是將以丹朱泆游。而罪帝堯無義方。冉求聚斂。而譏孔子非善教。是將以六群亂德。二眾分河。而謂釋迦未免好勝否耶。
論不惡口
華嚴經曰。性不惡口。所謂毒害語。粗獷語。苦他語。令他瞋恨語。鄙惡語。庸賤語。嗔忿語。如火燒心語。怨結語。熱惱語。不可樂聞語。能壞自身他身語。如是等語。菩薩悉皆舍離。常作潤澤語。柔軟語。悅意語。可樂聞語。善入人心語。風雅典則語。身心踴悅語。
龍舒凈土文曰。所謂惡口者。乃惡怒之口。唯言語不溫和耳。今人所謂惡口。直為穢語矣。惡口果報。固已不佳。若穢語。則地獄畜生之報也。世人多不知此。乃以惡口穢語為常。奉勸世人。力以戒此。
【現代漢語翻譯】 現代漢語譯本 背後不當面指責。退下後說壞話，也屬於兩舌的範疇。唉，好朋友相遇，尚且用兩舌來告誡，更何況普通人呢？
考證
三黨
《資治通鑑》記載，宋哲宗時期，賢士們不能按派別互相團結，於是有了洛黨、蜀黨、朔黨的說法。洛黨以程頤為首，朱光庭等人為輔；蜀黨以蘇軾為首，呂陶等人為輔；朔黨以劉摯為首，輔佐他的人很多。各方結黨營私，互相詆譭。
圓悟高庵
有人問蓮池大師：『圓悟（Yuanwu）高庵（Gaoan），分立門戶，各自統領門徒，這兩位老禪師難道沒有參與其中嗎？』蓮池大師回答說：『藺相如尚且能忍受私仇，劉元城也不失和氣。圓悟（Yuanwu）高庵（Gaoan）繼承祖師的衣缽，傳燈續焰，代替佛祖弘揚教化，還有這個在。怎麼能說他們是那夥人呢？這就像用丹朱放縱遊樂來責怪帝堯沒有盡到教育的責任，用冉求聚斂財富來譏諷孔子不是好的老師。這就像用六群比丘擾亂僧團，二眾比丘分河而居，來說釋迦牟尼佛也免不了好勝之心嗎？』
論不惡口
《華嚴經》說：『本性不惡口，所說的毒害語、粗獷語、苦他語、令他瞋恨語、鄙惡語、庸賤語、嗔忿語、如火燒心語、怨結語、熱惱語、不可樂聞語、能壞自身他身語，像這樣的言語，菩薩全部捨棄，常說潤澤語、柔軟語、悅意語、可樂聞語、善入人心語、風雅典則語、身心踴躍語。』
《龍舒凈土文》說：『所謂的惡口，就是惡怒之口，只是言語不溫和罷了。現在人所說的惡口，直接就是污穢的言語了。惡口的果報，本來就不好，如果是污穢的言語，那就是地獄畜生的報應啊。世人大多不知道這個道理，竟然把惡口穢語當作平常。奉勸世人，努力戒除這些。』
【English Translation】 English version To criticize behind someone's back, and to speak ill of others after leaving their presence, is also a form of double-tonguedness. Alas, even when good friends meet, they still use double-tonguedness to caution each other, let alone ordinary people?
Textual Research
The Three Factions
The Zizhi Tongjian (Comprehensive Mirror to Aid in Governance) records that during the reign of Emperor Zhezong of the Song Dynasty, virtuous scholars could not unite according to their factions, and thus there arose the terms 'Lu Faction,' 'Shu Faction,' and 'Shuo Faction.' The Lu Faction was headed by Cheng Yi, with Zhu Guangting and others as assistants; the Shu Faction was headed by Su Shi, with Lü Tao and others as assistants; the Shuo Faction was headed by Liu Zhi, with many assisting him. Each faction formed cliques and criticized each other.
Yuanwu (Yuanwu) and Gaoan (Gaoan)
Someone asked Master Lianchi: 'Yuanwu (Yuanwu) and Gaoan (Gaoan) established separate schools, each leading their own disciples. How could these two old Chan masters not be involved in factionalism?' Master Lianchi replied: 'Lin Xiangru could still endure personal grudges, and Liu Yuancheng did not lose his harmonious spirit. Yuanwu (Yuanwu) and Gaoan (Gaoan) inherited the ancestral teachings, transmitted the lamp of wisdom, and propagated the Dharma on behalf of the Buddha. This aspect still exists. How can you say they are part of that group? This is like blaming Emperor Yao for not fulfilling his educational responsibilities because Danzhu indulged in pleasure, or criticizing Confucius for not being a good teacher because Ran Qiu accumulated wealth. Is it like saying that Shakyamuni Buddha could not avoid the desire to win because the Six Groups of monks disturbed the Sangha and the Two Assemblies lived on opposite sides of the river?'
On Not Using Harsh Language
The Avatamsaka Sutra says: 'By nature, not using harsh language, which includes poisonous language, coarse language, language that causes suffering to others, language that causes others to be angry, base language, vulgar language, angry language, language that burns the heart like fire, language that creates resentment, language that causes distress, language that is unpleasant to hear, and language that harms oneself and others. Bodhisattvas abandon all such language and constantly speak moistening language, gentle language, pleasing language, language that is pleasant to hear, language that easily enters people's hearts, elegant and refined language, and language that makes body and mind rejoice.'
The Longshu Pure Land Text says: 'So-called harsh language is the language of anger and rage, simply meaning speech that is not gentle. What people today call harsh language is directly filthy language. The karmic retribution of harsh language is already not good, but if it is filthy language, then it is the retribution of hell and the animal realm. Most people in the world do not know this principle and actually treat harsh and filthy language as normal. I advise people to make an effort to abstain from these.'
(還)謹按潤澤以下等語。與綺語相似。何以辨之。曰誠與不誠而已。潤澤等語。出於由衷者也。綺語浮詞。騰于頰輔者也。
意三業
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(還)謹按此三業。不曰心而曰意。何也。蓋意者。心之所發也。于發動之初而知戒謹焉。則易為力矣。此慎獨之功不可已也。否則涓涓不止。將成江河。萌蘗不摧。將尋斧柯。欲心之勉於三業也。不亦難哉。故曰。欲正其心者。先誠其意。
考證
慎獨
中庸曰。莫見乎隱。莫顯乎微。故君子必慎其獨也○注云。言幽暗之中。細微之事。跡雖未形。而幾則已動。人雖不知。而己獨知之。是以君子尤加謹焉。所以遏人慾于將萌。而不使其潛滋暗長於隱微之中。以至離道之遠也。
宗鏡錄曰。唸唸之中。恒起三毒。即當劫盡三災。三毒貪為首。三災火為首。以不思議止觀。觀此毒。一念貪心無有起處。即是一唾火而滅。了念成智。即是一吹世界而成。
(還)謹按龍舒文云。有淫女得道。文殊問云。如何見十八界。答云。如見劫火燒諸世界。雖不言三毒。實與宗鏡同旨。嗟夫。以女人尚有慨世之心。何今之修行者。縱情之習重。觀心之道微。甘於自焚。自溺。自
【現代漢語翻譯】 （還）謹按潤澤以下等語，與綺語相似。如何辨別呢？回答是誠實與不誠實而已。潤澤等語，是發自內心的。綺語是虛浮的言辭，停留在臉頰口邊。
意三業
（還）謹按這三業，不說是『心』而說是『意』，為什麼呢？因為『意』是心所發動的。在發動之初就知道戒慎，就容易用力了。這是慎獨的功夫不可停止的原因。否則，細小的水流不止，將匯成江河；小小的萌芽不摧毀，將會長成可以做斧柄的大樹。想要心在三業上努力，不是很難嗎？所以說：想要端正自己的心，先要誠實自己的意念。
考證
慎獨
《中庸》說：『沒有比隱蔽的地方更容易被看見的，沒有比細微的事物更容易顯現的，所以君子必定要謹慎對待他獨處的時候。』註疏說：『在幽暗的地方，細微的事情，痕跡雖然還沒有形成，但動機已經產生。別人雖然不知道，但自己卻清楚地知道。因此，君子更加謹慎，以便在人慾萌芽的時候就加以遏制，不讓人慾在隱蔽的地方潛滋暗長，以至於遠離正道。』
《宗鏡錄》說：『每一個念頭中，經常生起貪、嗔、癡三毒（Three poisons: greed, hatred, and delusion）。這就會招致劫盡時的火、水、風三災（Three major calamities）。三毒以貪為首，三災以火為首。用不可思議的止觀（Samatha-vipassana）來觀察這三毒，一念貪心沒有生起的地方，就像一唾就滅了火。了悟念頭成為智慧，就像一吹氣就形成了世界。』
（還）謹按龍舒文（Longshu's writings）中說，有比丘尼（Bhikkhuni，尼姑）得道，文殊菩薩（Manjusri Bodhisattva）問她：『如何看待十八界（Eighteen realms）？』回答說：『如同看見劫火焚燒所有世界。』雖然沒有說三毒，實際上與《宗鏡錄》的宗旨相同。唉！女人尚且有慨嘆世事之心，為什麼現在的修行者，放縱情慾的習氣很重，觀心的道理卻很微弱，甘願自我焚燒，自我沉溺，自我
【English Translation】 (Also) I respectfully note that phrases like '潤澤 (rùn zé, to moisten and enrich)' and the following are similar to '綺語 (qǐ yǔ, frivolous speech)'. How can we distinguish them? The answer lies simply in sincerity versus insincerity. Phrases like '潤澤 (rùn zé)' come from the heart. '綺語 (qǐ yǔ)' are superficial words, lingering on the cheeks and lips.
The Three Karmas of Intention
(Also) I respectfully note that these three karmas are referred to as '意 (yì, intention)' rather than '心 (xīn, mind)'. Why is this? Because '意 (yì, intention)' is what the mind initiates. If one knows to be cautious and mindful at the very beginning of an action, it becomes easier to exert effort. This is why the practice of '慎獨 (shèn dú, being cautious when alone)' is indispensable. Otherwise, small streams will incessantly flow and eventually become rivers; small sprouts, if not destroyed, will grow into trees large enough to make axe handles. Is it not difficult to encourage the mind to be diligent in the three karmas? Therefore, it is said: 'Those who wish to rectify their hearts must first make their intentions sincere.'
Textual Research
Being Cautious When Alone (慎獨)
The Doctrine of the Mean says: 'Nothing is more visible than what is hidden, and nothing is more manifest than what is minute. Therefore the superior man is watchful over himself, when he is alone.' The commentary says: 'In dark and obscure places, in minute matters, although the traces have not yet formed, the motives have already arisen. Although others do not know, one knows oneself. Therefore, the superior man is even more cautious, so as to curb human desires at their inception, and not allow them to grow secretly and darkly in hidden places, to the point of straying far from the Way.'
The Zong Jing Lu (Record of the Source Mirror) says: 'In every thought, the three poisons (三毒: greed, hatred, and delusion) constantly arise. This will bring about the three major calamities (三災: fire, water, and wind) at the end of the kalpa. Of the three poisons, greed is the foremost; of the three calamities, fire is the foremost. Use the inconceivable Samatha-vipassana (止觀) to observe these poisons. If a single thought of greed has no place to arise, it is like extinguishing a fire with a spit. Understanding the thought becomes wisdom, like creating a world with a breath.'
(Also) I respectfully note that in Longshu's writings (龍舒文), it is said that there was a Bhikkhuni (比丘尼, nun) who attained enlightenment. Manjusri Bodhisattva (文殊菩薩) asked her: 'How do you see the eighteen realms (十八界)?' She replied: 'Like seeing the fire of the kalpa burning all the worlds.' Although it does not mention the three poisons, it is actually the same in principle as the Zong Jing Lu. Alas! Even women have a heart that laments the state of the world. Why is it that practitioners today have heavy habits of indulging in desires, while the way of observing the mind is weak, willingly burning themselves, drowning themselves, self-
飄。而莫悟也。可哀也哉。
考證
三毒
貪嗔癡也。壇經曰。諸天自性內照。三毒即除。
三災
火水風也。佛祖統紀云。二十轆轤劫滿。遇大三災。大地天宮俱壞。
不思議止觀
以自性實相。或止或觀也。此法不可思議。
十八界
龍舒文曰。謂六根六塵六識。因有此種種。故生無量事。造無量惡業。是故如劫火燒諸世界。
論不貪慾
華嚴經曰。性不貪慾。菩薩於他財物。他所資用。不生貪心。不願不求。
佛遺教經曰。汝等比丘。當知多欲之人。多求利故。苦惱亦多。少欲之人。無求無慾。則無此患。直爾少欲。尚應修習。何況少欲能生諸功德。少欲之人。則無諂曲以求人意。亦復不為諸根所牽行少欲者心則坦然無所憂畏。觸事有餘。常無不足。有少欲者。則有涅槃。是名少欲。
高峰師云。是三界輪迴之根本也。觀此四大幻身。本自無生。以愛染不忘。纏縛輪轉。故教中謂當知輪迴。愛為根本。由有諸欲助發愛性。是知能令生死相續。
又曰。汝等比丘。諸欲脫諸苦惱。嘗觀知止知足之法。即是富樂安隱之處。知足之人。雖臥地上。猶為安樂。不知足者。雖處天堂。亦不稱意。不知足者。雖富而貧。知足之人。
【現代漢語翻譯】 現代漢語譯本： 漂泊啊，卻不覺悟，真是可悲啊！ 考證 三毒（貪、嗔、癡）： 《壇經》說：『諸天如果能反觀自性，三毒自然消除。』 三災（火、水、風）： 《佛祖統紀》記載：『二十轆轤劫滿時，會遇到大三災，大地和天宮都會被摧毀。』 不思議止觀： 以自性實相為基礎，或止或觀。這種方法不可思議。 十八界： 龍舒文說：『十八界指的是六根（眼、耳、鼻、舌、身、意）、六塵（色、聲、香、味、觸、法）、六識（眼識、耳識、鼻識、舌識、身識、意識）。因為有了這些，才會產生無量的事情，造作無量的惡業，所以說就像劫火焚燒整個世界一樣。』 論不貪慾： 《華嚴經》說：『本性不貪慾。菩薩對於他人的財物和他人所使用的東西，不生貪心，不希望得到，也不去追求。』 《佛遺教經》說：『你們這些比丘，應當知道貪慾多的人，因為追求利益的緣故，苦惱也多。少欲的人，沒有求取之心，沒有貪慾，就沒有這些憂患。僅僅是做到少欲，尚且應當努力修習，更何況少欲能夠產生各種功德。少欲的人，就不會諂媚巴結以求得別人的歡心，也不會被各種感官慾望所牽引。奉行少欲的人，內心坦然，沒有憂愁和畏懼，接觸任何事物都感到有餘，常常不會感到不足。能夠做到少欲，就能達到涅槃的境界，這就叫做少欲。』 高峰禪師說：『貪慾是三界輪迴的根本。觀察這四大假合之身，本來就沒有生，因為對愛染執著不忘，才會被纏縛而輪轉。所以經教中說，應當知道輪迴的根本是愛。由於各種慾望助長了愛性，所以才導致生死相續。』 又說：『你們這些比丘，想要脫離各種苦惱，應當觀察知止知足的法門，這就是富樂安穩的地方。知足的人，即使睡在地上，也感到安樂；不知足的人，即使身處天堂，也不稱心如意。不知足的人，即使富有也還是貧窮；知足的人，
【English Translation】 English version: Wandering, yet not awakened. How lamentable! Annotations The Three Poisons (greed, hatred, and delusion): The Sutra of Hui Neng says, 'If all beings illuminate their inherent nature inwardly, the three poisons will be eliminated.' The Three Disasters (fire, water, and wind): The Comprehensive Record of the Buddha's Successors states, 'When twenty 'lulu' kalpas are completed, the great three disasters will be encountered, and the earth and heavenly palaces will all be destroyed.' Inconceivable Cessation and Contemplation: Based on the self-nature's true reality, either cessation or contemplation. This method is inconceivable. The Eighteen Realms: Longshu's Writings say, 'The eighteen realms refer to the six sense organs (eye, ear, nose, tongue, body, and mind), the six sense objects (form, sound, smell, taste, touch, and dharma), and the six consciousnesses (eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, and mind-consciousness). Because of these, countless things arise and countless evil deeds are committed. Therefore, it is like a kalpa fire burning all the worlds.' On Non-Greed: The Avatamsaka Sutra says, 'By nature, not greedy. Bodhisattvas do not generate greed for others' wealth and possessions, nor do they desire or seek them.' The Sutra of the Buddha's Last Teachings says, 'You monks, should know that those with many desires have much suffering because they seek much profit. Those with few desires have no seeking and no desires, and therefore have no such worries. Even just having few desires should be cultivated, let alone the fact that few desires can generate all kinds of merits. Those with few desires will not flatter others to seek their favor, nor will they be led by the senses. Those who practice few desires will have a peaceful mind, without worry or fear, and will always have more than enough in all matters. Those who have few desires will attain Nirvana. This is called few desires.' Master Gaofeng said, 'Greed is the root of samsara in the three realms. Observe this illusory body of the four elements, which originally has no birth. Because of attachment to love and forgetting, it is bound and revolves. Therefore, the teachings say that one should know that the root of samsara is love. Because various desires fuel the nature of love, it causes the continuation of birth and death.' He also said, 'You monks, if you want to escape all suffering, you should observe the Dharma of knowing contentment and knowing when to stop. This is the place of wealth, happiness, and peace. Those who are content, even if they sleep on the ground, feel at ease. Those who are not content, even if they are in heaven, are not satisfied. Those who are not content, even if they are rich, are still poor; those who are content,
雖貧而富。不知足者。常為五欲所牽。為知足者之所憐憫。是名知足。楞嚴經曰。若諸比丘。衣缽之餘。分寸不畜。乞食余分。施餓眾生。不將如來不了義說。回為己解以誤初學。佛印是人得真三昧。
又曰。十方如來。色目多求。同名貪水。菩薩見貪。如避瘴海。
(還)謹按楞嚴經。論殺。則以殺貪為本。論盜。則以盜貪為本。論淫。則以欲貪為本。是殺盜淫皆由於貪也。此特舉其大者耳。貪之為害。豈止於是而已哉信乎如水之無物不受。目之為貪水。宜也。嗚呼。修行者。欲堤防于方寸之間。勿淪胥于瘴海之惡。將何如而可哉亦曰少欲知足而已。
考證
如來不了義
楞嚴會解曰。經言衣缽之餘。分寸不畜。阿含經稱所畜物。可以資身進道。薩婆多論。許百物各可畜一。皆不了義也。
宗鏡錄曰。若於貪起正思。了貪無自性。則于貪得解脫。若於貪起邪想。迷貪生執著。則于貪被繫縛。繫縛解脫。遂成真俗二門。于真俗二門。則收盡染凈諸法。貪之一法既爾。于嗔癡等。八萬四千塵勞亦然。
(還)謹按少欲知足。固可以止貪。若昧於自性。則多欲無厭者。莫知其所終也。然則宗鏡之說。其可少乎哉。
迴向文
(莊芳林撰)
稽首西方極樂世
【現代漢語翻譯】 現代漢語譯本 即使貧窮也算是富有。不知足的人，常常被五種慾望所牽絆，被知足的人所憐憫。這就是所謂的知足。 《楞嚴經》說：『如果各位比丘，除了衣缽之外，不私自儲藏任何東西，乞討來的食物還有剩餘，就佈施給飢餓的眾生，不把如來不了義的說法，曲解為自己的理解來誤導初學者。』佛印這樣的人才算真正得到了三昧（正定）。 經中又說：『十方如來，把眼睛所貪求的，都叫做貪水。菩薩見到貪慾，就像躲避瘴氣瀰漫的大海。』 我仔細研讀《楞嚴經》，討論殺生，就以殺貪為根本；討論盜竊，就以盜貪為根本；討論淫慾，就以欲貪為根本。殺、盜、淫都是由於貪慾而產生。這只是舉了其中最大的例子罷了。貪慾的危害，難道僅僅限於這些嗎？確實像水一樣，什麼東西都能容納，所以把眼睛所貪求的稱為貪水，是恰當的。唉！修行的人，想要在心念之間築起堤防，不要沉溺於瘴氣瀰漫的大海的惡劣環境，應該怎麼辦呢？也只有少欲知足罷了。 考證 如來不了義 《楞嚴會解》說：經文說『除了衣缽之外，不私自儲藏任何東西』，《阿含經》卻說所儲藏的物品，可以用來資助自身修行。《薩婆多論》允許每樣物品可以儲藏一件，這些都是不了義的說法。 《宗鏡錄》說：『如果對貪慾生起正確的思考，瞭解貪慾沒有自性，那麼就能從貪慾中得到解脫。如果對貪慾產生邪惡的想法，迷惑于貪慾而產生執著，那麼就會被貪慾所束縛。』束縛和解脫，就形成了真俗二門。在真俗二門中，就包含了所有染污和清凈的諸法。貪慾這一法是這樣，對於嗔恚、愚癡等八萬四千種煩惱也是如此。 我認為，少欲知足，固然可以阻止貪慾，如果不明瞭自性，那麼多欲而不知滿足的人，就不知道他的終點在哪裡了。既然這樣，那麼《宗鏡錄》的說法，怎麼可以缺少呢？ 迴向文 （莊芳林撰） 稽首頂禮西方極樂世界
【English Translation】 English version Even in poverty, one can be considered rich. Those who are not content are constantly ensnared by the five desires and pitied by those who are content. This is called contentment. The Surangama Sutra says: 'If all Bhikshus, besides their robes and bowls, do not hoard even an inch of anything, and if they have leftover food from begging, they should give it to hungry beings, and not misinterpret the Buddha's provisional teachings to mislead beginners.' Such a person, like Fo Yin (a famous Chan Buddhist), has attained true Samadhi (concentration).' It also says: 'The Tathagatas (Buddhas) of the ten directions collectively name the desires sought by the eyes as 'greed-water'. Bodhisattvas see greed as if avoiding a sea of poisonous miasma.' I carefully examine the Surangama Sutra. When discussing killing, it takes killing-greed as the root; when discussing stealing, it takes stealing-greed as the root; when discussing lust, it takes desire-greed as the root. Killing, stealing, and lust all arise from greed. This is just to cite the greatest examples. Is the harm of greed limited to these alone? Indeed, like water, which accepts everything, it is appropriate to call what the eyes crave 'greed-water'. Alas! Practitioners, if you want to build a dike in your mind and not sink into the evil of a sea of poisonous miasma, what should you do? It is simply to have few desires and be content. Textual Research Tathagata's Provisional Teachings The Surangama Commentary says: 'The sutra says, 'Besides robes and bowls, do not hoard even an inch of anything.' The Agama Sutra says that what is hoarded can be used to support oneself in advancing on the path. The Sarvastivada Vinaya allows one of each item to be hoarded. These are all provisional teachings.' The Zong Jing Lu (Record of the Source Mirror) says: 'If one generates right thought towards greed, understanding that greed has no self-nature, then one can be liberated from greed. If one generates evil thoughts towards greed, becoming deluded by greed and developing attachment, then one will be bound by greed.' Bondage and liberation then form the two gates of truth and convention. Within the two gates of truth and convention, all defiled and pure dharmas are contained. The dharma of greed is like this, and so it is with anger, ignorance, and the eighty-four thousand defilements. I believe that having few desires and being content can certainly stop greed. If one is ignorant of self-nature, then those who are greedy and insatiable will not know where they will end up. Since this is the case, how can the teachings of the Zong Jing Lu be lacking? Dedication Verse (Composed by Zhuang Fanglin) I bow my head in reverence to the Western Pure Land of Ultimate Bliss.
界阿彌陀佛。稽首三洲感應護法韋䭾尊天。竊唯性靈瑩徹。原無芬垢于皇初。意想逐馳。遂同物交於塵世。是以經垂窒慾之戒。傳昭寡慾之方。弟子某遵佛明誨。不敢貪慾。但習染已深。恐幾微之猶累。欲根未凈。每幽獨之潛萌。蓋好利本出於常情且見得實難於思義。況男女之際。尤人之大欲存焉。而可不戒乎哉。特念阿彌陀佛若干聲仗茲佛力。使我弟子自今以後。屬厭同君子之心。甘節守先聖之訓。知止知足澄湛如清水之珠。不願不求。凝凈如卻塵之褥。秉衷純白。人人仰仁讓之風。厥志清明。在在格貪戾之習。愿佛慈悲。哀憐攝受。愿韋䭾憐憫。為作證明。令惡意消散。善念圓成。凈因日增。往生如願。
考證
皇初
人之初生。維皇降衷。即天命之性也。所謂觀心實相者。觀此而已。心即性也。
窒慾
易曰。君子以懲忿窒欲。
寡慾
孟子曰。養心莫善於寡慾。
屬厭
左傳曰。愿以小人之腹。為君子之心。屬厭而已。
甘節
易曰。甘節亨○此言無過不及。節之善者。故曰甘節。至若不節之嗟。是為不及。苦節貞兇。則為太過矣。
清水珠
中峰師云。西天有寶。名曰清珠。以此珠投入濁水中一寸。則一寸之濁水自清。
【現代漢語翻譯】 現代漢語譯本： 頂禮阿彌陀佛（Amitabha Buddha）。稽首三洲感應護法韋馱尊天（Skanda）。我深信，本性靈明澄澈，原本在最初之時沒有絲毫塵垢。然而，意念和想法隨波逐流，最終與塵世的事物相互糾纏。因此，佛經垂示了遏制慾望的戒律，傳授了減少慾望的方法。弟子某人謹遵佛陀的教誨，不敢貪圖慾望，但因為長久以來的習染已經很深，恐怕細微之處仍然會受到牽累，慾望的根源尚未清凈，常常在獨處時潛滋暗長。貪圖利益原本就是人之常情，而且要看清實際情況比思考義理更加困難。更何況男女之間的情慾，更是人們最大的慾望所在，怎麼可以不加以戒備呢？因此，我特別唸誦阿彌陀佛（Amitabha Buddha）若干聲，憑藉佛陀的力量，使我弟子從今以後，能夠歸屬於君子的心境，甘心遵守先聖的教誨，懂得適可而止，知足常樂，使心境澄澈如清水中的寶珠。不願求，不貪求，使心境凝結清凈如擦拭塵土的墊子。秉持內心純潔無瑕，使人人仰慕仁義謙讓的風尚。堅定志向清明，使處處消除貪婪暴戾的習氣。愿佛陀慈悲，哀憐我，攝受我。愿韋馱（Skanda）憐憫我，為我作證。使邪惡的念頭消散，善良的念頭圓滿成就，清凈的善因日益增長，往生西方極樂世界如願以償。
考證：
皇初： 人剛出生的時候，上天賦予了純真的本性，這就是天命之性。所謂觀心實相，就是觀察這個。心就是性。
窒慾： 《易經》說：君子用來懲戒怒氣，遏制慾望。
寡慾： 孟子說：修養心性沒有比減少慾望更好的方法了。
屬厭： 《左傳》說：希望用小人的肚量，來滿足君子的心願，僅此而已。
甘節： 《易經》說：甘美的節制是亨通的。這是說沒有過分和不及，節制是最好的，所以說甘節。至於不節制的嘆息，就是不及。苦澀的節制，占卜的結果是兇，那就是太過了。
清水珠： 中峰禪師說：西天有一種寶物，名叫清水珠。用這顆珠子投入渾濁的水中一寸，那麼一寸的濁水自然就變得清澈。
【English Translation】 English version: Homage to Amitabha Buddha (Amitabha Buddha). I bow my head to Skanda (Skanda), the Dharma protector of the three continents, who responds to prayers. I deeply believe that the nature of the spirit is clear and bright, originally without any dust or impurity at the very beginning. However, thoughts and ideas drift along, eventually becoming entangled with the things of the mundane world. Therefore, the sutras impart the precepts of restraining desires and transmit the methods of reducing desires. Disciple so-and-so respectfully follows the Buddha's teachings, daring not to be greedy for desires, but because the long-standing habits are already deep-rooted, I fear that even the slightest things will still be implicated, and the root of desire has not yet been purified, often secretly sprouting when alone. Being greedy for profit is originally human nature, and it is more difficult to see the actual situation than to think about the meaning of righteousness. Moreover, the desire between men and women is the greatest desire of people, how can one not be vigilant? Therefore, I especially recite Amitabha Buddha (Amitabha Buddha) a certain number of times, relying on the power of the Buddha, so that my disciple from now on, can belong to the state of mind of a gentleman, willingly abide by the teachings of the ancient sages, know when to stop, be content and happy, and make the mind clear like a jewel in clear water. Not wishing, not seeking, making the mind condense and purify like a dust-wiping cushion. Upholding a pure and flawless heart, so that everyone admires the style of benevolence and humility. Firmly establishing a clear ambition, so that greed and violence are eliminated everywhere. May the Buddha be compassionate, have pity on me, and accept me. May Skanda (Skanda) have mercy on me and bear witness for me. May evil thoughts dissipate, good thoughts be perfectly accomplished, pure good causes increase day by day, and rebirth in the Western Pure Land be fulfilled as desired.
Textual Research:
Huang Chu (皇初): When a person is first born, Heaven bestows a pure nature, which is the nature of the Mandate of Heaven. The so-called contemplation of the true nature of the mind is to observe this. The mind is the nature.
Zhi Yu (窒慾): The Book of Changes says: 'The gentleman uses it to punish anger and restrain desires.'
Gua Yu (寡慾): Mencius said: 'There is no better way to cultivate the mind than to reduce desires.'
Shu Yan (屬厭): The Zuo Zhuan says: 'I hope to use the belly of a petty person to satisfy the heart of a gentleman, that's all.'
Gan Jie (甘節): The Book of Changes says: 'Sweet restraint is prosperous.' This means that there is no excess or deficiency, restraint is the best, so it is called sweet restraint. As for the sigh of unrestrainedness, it is a deficiency. Bitter restraint, the result of divination is ominous, that is too much.
Qing Shui Zhu (清水珠): Zen Master Zhongfeng said: 'There is a treasure in the Western Heaven called the Clear Water Pearl. If you put this pearl into an inch of muddy water, then an inch of the muddy water will naturally become clear.'
自尺至丈莫不皆然。
卻塵褥
杜陽編云。唐元載寵姬蘗瑤瑛。有卻塵褥。言是卻塵之獸毛所為也。
仁讓貪戾
大學曰。一家仁。一國興仁。一家讓。一國興讓。一人貪戾。一國作亂。其機如此。
論不嗔恨
華嚴經曰。菩薩永舍嗔恨。於一切眾生。恒起慈悲心。利益心。哀愍心。歡喜心。和順心攝受心。永舍嗔恨熱惱。常思順行仁慈祐益。
梵網經曰。若佛子自嗔。教人嗔。嗔因。嗔緣。嗔法。嗔業。而菩薩應生一切眾生善根無諍之事。常生慈悲孝順心。而反更於一切眾生中。乃至於非眾生中。以惡口罵辱。加以手打。及以刀杖。意猶不息。前人求悔。善言懺謝。猶嗔不解者。是菩薩波羅夷罪。
戒疏發隱曰。霜之雪之。昊天非害物也。所以培生育之原。責之治之。聖人非害人也。所以辟自新之路。嗔心縱而不休。眾生隔而不接。豈大士之體乎。
考證
非眾生
非眾生有二。一真化對。謂變幻化作者是也。二聖凡對。則諸佛聖人是也。
佛遺教經曰。汝等比丘。若有人來節節支解。當自攝心。毋令嗔恨。亦當護口。勿出惡言。若縱毒心。則自妨道。失功德利。忍之為德。持戒苦行所不能及。能行忍者。乃可名為有力大人。若其不能
【現代漢語翻譯】 現代漢語譯本： 從尺到丈沒有不是這樣的。
卻塵褥
《杜陽雜編》記載，唐朝元載的寵姬蘗瑤瑛，有一種卻塵褥。據說這是用能夠去除塵埃的獸毛製成的。
仁讓貪戾
《大學》中說：『一家仁，一國興仁；一家讓，一國興讓；一人貪戾，一國作亂。』其影響的機制就是這樣。
論不嗔恨
《華嚴經》中說：菩薩永遠捨棄嗔恨，對於一切眾生，恒常生起慈悲心、利益心、哀愍心、歡喜心、和順心、攝受心。永遠捨棄嗔恨的熱惱，常常思念順行仁慈，佑助利益。
《梵網經》中說：如果佛弟子自己嗔恨，教唆他人嗔恨，嗔恨的因、嗔恨的緣、嗔恨的方法、嗔恨的行為，那麼菩薩應當生起一切眾生善根無諍的事情，常常生起慈悲孝順心。反而更加在一切眾生中，乃至在非眾生中，用惡語謾罵侮辱，加以手打，以及刀杖，心中仍然不平息。前人請求悔過，用善言懺悔謝罪，仍然嗔恨不解的，這是菩薩的波羅夷罪（根本重罪）。
《戒疏發隱》中說：霜和雪降落，昊天（指天）並非要傷害萬物，而是爲了培植生育的根源。責備和治理，聖人並非要傷害人，而是爲了開闢改過自新的道路。嗔恨心放縱而不停止，眾生之間隔閡而不相接納，這難道是大士（菩薩）的作為嗎？
考證
非眾生
非眾生有兩種：一是真化相對，指變化幻化之作者；二是聖凡相對，指諸佛聖人。
《佛遺教經》中說：你們這些比丘，如果有人來一節一節地肢解你們的身體，應當自我攝心，不要生起嗔恨，也應當守護自己的口，不要說出惡語。如果放縱毒害之心，就會妨礙自己的道業，失去功德利益。忍辱的功德，是持戒苦行所不能及的。能夠行忍辱的人，才可以稱為有力的大人。如果不能忍辱
【English Translation】 English version: From a foot to a rod, none are exceptions.
Dust-Repelling Mattress
The Du Yang Bian records that Nie Yao Ying, a favored concubine of Yuan Zai of the Tang Dynasty, had a dust-repelling mattress. It is said to have been made from the fur of beasts that repel dust.
Benevolence, Modesty, Greed, and Violence
The Great Learning states: 'If one family is benevolent, the whole country will be benevolent. If one family is modest, the whole country will be modest. If one person is greedy and violent, the whole country will be in turmoil.' The mechanism of influence is like this.
On Not Being Angry
The Avatamsaka Sutra states: Bodhisattvas eternally abandon anger and hatred. Towards all sentient beings, they constantly generate a mind of loving-kindness, a mind of benefiting, a mind of compassion, a mind of joy, a mind of harmony, and a mind of acceptance. They eternally abandon the heat and vexation of anger, and constantly contemplate acting in accordance with benevolence, assisting and benefiting.
The Brahma Net Sutra states: If a Buddha-disciple is angry himself, teaches others to be angry, [creates] causes of anger, conditions of anger, methods of anger, actions of anger, then the Bodhisattva should generate events of non-contention with the good roots of all sentient beings, and constantly generate a mind of loving-kindness, filial piety, and obedience. On the contrary, among all sentient beings, and even among non-sentient beings, he uses malicious words to scold and insult, adds hand beatings, and even knives and staffs, his mind still not ceasing. If the person seeks repentance, and repents and apologizes with good words, yet [the Bodhisattva] is still angry and does not resolve [his anger], this is a parajika (fundamental transgression) for the Bodhisattva.
The Commentary on the Vinaya, Revealing the Hidden states: Frost and snow fall, but the vast sky (Hao Tian) does not intend to harm things; rather, it cultivates the source of growth. Reprimanding and governing, the sage does not intend to harm people; rather, he opens the path to self-renewal. If the mind of anger is indulged without ceasing, sentient beings are separated and not connected. How could this be the conduct of a great being (Bodhisattva)?
Textual Research
Non-Sentient Beings
There are two types of non-sentient beings: first, in contrast to the real and the transformed, referring to those who create transformations; second, in contrast to the holy and the mundane, referring to all Buddhas and sages.
The Sutra of the Buddha's Last Teachings states: You monks, if someone comes and dismembers you joint by joint, you should control your minds and not give rise to anger. You should also guard your mouths and not utter evil words. If you indulge in a poisonous mind, you will hinder your own path and lose the benefits of merit and virtue. The virtue of patience is unmatched by upholding precepts or practicing asceticism. One who can practice patience can be called a powerful great person. If one cannot be patient
歡喜忍受惡罵之毒。如飲甘露者。不名入道智慧人也。所以者。嗔恚之害。則破諸善法。壞好名聞。今世後世人不喜見。當知嗔心甚於猛火。常當防護。勿令得入。劫功德賊。無過嗔恚。白衣非行道人。無法自制。嗔猶可恕。出家行道無慾之人。而懷嗔恨。甚不可也。譬如清冷雲中。霹靂起火。非所應也。
龍舒居士習慈說曰。觀世音菩薩。謂萬善皆生於慈。老子言三寶。以慈為首。儒家言五常。先之以仁。人有多嗔怒者。蓋不思此意。未言害物造業。先自損氣傷和。人若能到慈仁之境。方知嗔怒不佳。當其在嗔怒中。則不自知其苦。正如行荊棘中。及習成慈仁。則如入大廈安居矣。此不可以言盡。但當嗔怒時習之。久久自有可喜。凡待貧下。御仆妾。詆忤己者。易致嗔怒。尤當戒謹。蓋彼亦人也。但以薄福而事我。豈可恣其情性。而造惡業哉。如一切眾生。為大罪惡。亦勿生嗔。以污吾清冷之心。念彼以愚癡故耳。當生憐憫之心。如是以修凈土。其圓熟善根甚矣。
(還)謹按華嚴疏云。百萬障門。嗔毒最重。除嗔之外。更遍推求。無有一惡如嗔之重者。是故目之為刀劍。名之為猛火。非過喻也。程明道定性書。有云。夫人之情。易發而難制者。惟怒為甚。第能以怒時遽忘其怒。而觀理之是非。亦可以
【現代漢語翻譯】 現代漢語譯本：如果一個人歡喜忍受惡毒的謾罵，如同飲用甘甜的露水一般，就不能稱之為真正進入佛道的有智慧之人。這是因為嗔恚的危害極大，它會破壞所有的善法，毀壞美好的名聲，導致今生和來世的人都不喜歡見到你。應當明白，嗔恨之心比猛烈的火焰還要可怕，要時刻加以防護，不要讓它侵入。劫奪功德的盜賊，沒有比嗔恚更厲害的了。在家的俗人不是修行之人，無法自我控制，他們的嗔怒或許還可以原諒。但出家修道、本應清心寡慾的人，如果懷有嗔恨之心，那就非常不應該了。這就像清冷的雲層中突然出現閃電和火焰一樣，是不合常理的。
龍舒居士在《習慈說》中寫道：觀世音菩薩（Avalokitesvara Bodhisattva，佛教中代表慈悲的菩薩）說，一切善行都源於慈悲。老子在談到三寶（Three Treasures，道教的三個基本概念）時，以慈悲為首。儒家談論五常（Five Constant Virtues，儒家倫理的五個核心概念）時，也將仁愛放在首位。人之所以容易嗔怒，是因為沒有思考這些道理。還沒來得及傷害他人、造下惡業，就已經先損害了自己的氣血，破壞了內心的平和。如果人能夠達到慈悲仁愛的境界，才能真正明白嗔怒的不好。當人處於嗔怒之中時，往往不自覺地感受到痛苦，就像行走在荊棘叢中一樣。而一旦習慣了慈悲仁愛，就如同住進了寬敞的大廈，安穩舒適。這些道理無法用言語完全表達，只能在嗔怒時努力實踐，久而久之自然會體會到其中的美好。對待貧窮卑賤的人，管理僕人和婢女，或者面對冒犯自己的人，都容易產生嗔怒，尤其要謹慎戒備。因為他們也是人，只是因為福報淺薄才來服侍我，怎麼可以放縱自己的情緒，讓他們造下惡業呢？即使一切眾生犯下滔天罪惡，也不要因此而生嗔恨，以免玷污自己清凈的心。要想到他們是因為愚癡無知才會如此，應當對他們生起憐憫之心。如果能這樣來修習凈土法門（Pure Land Buddhism，佛教宗派之一，強調通過唸佛往生西方極樂世界），那麼圓滿成熟的善根就非常深厚了。
（還）謹按《華嚴疏》（Avatamsaka Sutra Commentary，對《華嚴經》的註釋）中說：在百萬種障礙之門中，嗔毒最為嚴重。除了嗔毒之外，再普遍地尋找，也沒有任何一種惡行能像嗔毒這樣嚴重。因此，把它比作刀劍，稱之為猛火，並非過分的比喻。程明道的《定性書》中說：人的情感，容易產生卻難以控制的，以憤怒最為突出。只要能夠在憤怒的時候立刻忘記憤怒，並且觀察道理的是非對錯，也就差不多了。
【English Translation】 English version: If someone delights in enduring malicious abuse as if drinking sweet dew, they cannot be called a wise person who has truly entered the path. This is because the harm of anger is immense; it destroys all good dharmas, ruins good reputation, and causes people in this life and the next to dislike seeing you. You should understand that the mind of anger is more terrible than fierce flames, and you should always guard against it, not allowing it to enter. There is no thief who robs merit more effectively than anger. Laypeople who are not practitioners and cannot control themselves may be excused for their anger. But it is extremely inappropriate for those who have renounced the world and are without desire to harbor anger. It is like lightning and fire arising in clear, cold clouds, which is not fitting.
Longshu Layman said in 'On Cultivating Loving-kindness': Avalokitesvara Bodhisattva (Avalokitesvara Bodhisattva, the Bodhisattva representing compassion in Buddhism) said that all good deeds arise from loving-kindness. Lao Tzu, when speaking of the Three Treasures (Three Treasures, the three basic concepts of Taoism), places loving-kindness first. Confucianism, when discussing the Five Constant Virtues (Five Constant Virtues, the five core concepts of Confucian ethics), also puts benevolence first. People are prone to anger because they do not contemplate these principles. Before harming others or creating bad karma, they first damage their own qi and disrupt their inner peace. If people can reach the state of loving-kindness and benevolence, they will truly understand the negativity of anger. When one is in a state of anger, they often do not consciously feel the suffering, like walking through thorns. But once one becomes accustomed to loving-kindness and benevolence, it is like living in a spacious mansion, comfortable and secure. These principles cannot be fully expressed in words; one can only strive to practice them when anger arises, and over time, one will naturally experience the joy of it. When dealing with the poor and lowly, managing servants and maids, or facing those who offend you, it is easy to become angry, and one should be especially cautious and vigilant. Because they are also people, but they serve me due to their lack of blessings. How can I indulge my emotions and allow them to create bad karma? Even if all beings commit heinous crimes, do not become angry because of it, lest you defile your own pure mind. Think that they are doing so out of ignorance and foolishness, and you should generate a compassionate heart towards them. If you can cultivate the Pure Land Dharma (Pure Land Buddhism, a Buddhist sect that emphasizes rebirth in the Western Pure Land through reciting the Buddha's name) in this way, then the perfected and matured roots of goodness will be very profound.
(Still) Carefully according to the Avatamsaka Sutra Commentary (Avatamsaka Sutra Commentary, a commentary on the Avatamsaka Sutra): Among the million gates of obstacles, the poison of anger is the most severe. Apart from the poison of anger, if you search everywhere, there is no evil as severe as anger. Therefore, it is likened to swords and called fierce fire, which is not an excessive metaphor. Cheng Mingdao's 'Book on Settling the Nature' says: Among human emotions, the one that is easiest to arise and most difficult to control is anger. If one can immediately forget their anger when angry and observe the right and wrong of reason, then it is almost enough.
見外誘之不足惡。而於道亦思過半矣。此正習慈仁者之所當知也。
考證
習慈
袁氏廣愛篇曰。世人與眾不和。初生為嗔嗔漸增長。思量執著。住在心中。名為恨。此恨既積。欲損於他。名為惱。惟一慈心。能除嗔恨惱三事。以是知慈心功德無量也。慈有三等。眾生緣慈。法緣慈。無緣慈也。不利益一人。而求利益無數無邊之人。是為眾生緣慈。老者不獨思安其身。而兼思安其心。使之得受性真之樂。朋友少者皆然。此為法緣慈。若無緣慈惟聖人有之。蓋聖人不住有為。亦不住無為。老則愿安。而我亦不知其安。朋友少者皆然。所謂無緣慈力赴群機也。
迴向文
(莊芳林撰)
稽首西方極樂世界阿彌陀佛。稽首三洲感應護法韋䭾尊天。竊唯嗔為毒海。恨入癘門。故聖人大遠怨之方。賢哲弘不校之度。弟子某遵佛明誨。不敢嗔恨。但人已異視。則嫉妒易生。習氣未除。則忿恚旋作。不和于眾。初生為嗔。執著在中。積久為恨。敗道損德。皆原於此。特念阿彌陀佛若干聲。仗茲佛力。使我弟子。自今以後。勃志已平。永作沾泥之絮熱心遂釋。常為春泮之冰。橫逆如虛舟之撼前。怨仇如飄瓦之墮體。與物無兢。悉諧大道之和平。舉世無諍。共由大通之熙皞愿佛慈悲。哀憐攝受。愿
【現代漢語翻譯】 現代漢語譯本： 如果外在的誘惑不足以使人作惡，那麼這個人對於『道』的思考就已經超過一半了。這正是修習慈悲仁愛的人應當瞭解的。
考證
習慈（修習慈悲）
袁氏《廣愛篇》說：『世人與大眾不和睦，最初產生的是嗔怒，嗔怒逐漸增長，經過思量執著，住在心中，就叫做恨。這種恨意積累起來，就想要損害他人，叫做惱。』只有慈悲心，能夠去除嗔怒、恨意、惱怒這三件事。因此可知慈悲心的功德是無量的。慈悲有三種等級：眾生緣慈、法緣慈、無緣慈。不利益一個人，而求利益無數無邊的人，這叫做眾生緣慈。老年人不只想著安頓自己的身體，而且兼顧安頓自己的心，使他們能夠得到本性的真正快樂。朋友少年也是這樣。這叫做法緣慈。至於無緣慈，只有聖人才有。因為聖人不執著于有為，也不執著于無為。老年人希望安樂，而我也不知道他們的安樂。朋友少年也是這樣。這就是所謂的無緣慈力赴群機。
迴向文
（莊芳林撰）
頂禮西方極樂世界阿彌陀佛（Amitabha Buddha）。頂禮三洲感應護法韋馱（Skanda）尊天。我私下認為，嗔怒是毒害之海，怨恨是災癘之門。所以聖人極力遠離產生怨恨的方法，賢哲弘揚不計較的度量。弟子某人遵從佛陀的明確教誨，不敢嗔恨。但是當人們以不同的眼光看待彼此時，嫉妒就容易產生；習氣沒有去除，忿怒怨恨就會隨即產生。與大眾不和睦，最初產生的是嗔怒，執著在心中，積累長久就成為怨恨。敗壞道業，損害德行，都源於此。特念阿彌陀佛若干聲，憑藉佛陀的力量，使我弟子，從今以後，勃然的志氣已經平息，永遠像沾泥的棉絮一樣；熱惱的心情隨即消解，常常像春天融化的冰一樣。橫逆就像虛空的船隻撼動前方，怨仇就像飄落的瓦片掉在身上。與萬物沒有爭競，完全和諧于大道的和平；舉世沒有爭端，共同遵循大通的熙和。愿佛陀慈悲，哀憐攝受。愿
【English Translation】 English version: If external temptations are not enough to make someone commit evil, then that person's contemplation on the 'Dao' (the Way) has already exceeded half. This is precisely what those who practice compassion and benevolence should understand.
Textual Research
Practicing Compassion (Xi Ci)
Yuan Shi's 'Guang Ai Pian' (Treatise on Broad Love) says: 'When people in the world are not in harmony with the masses, what initially arises is anger (嗔, chēn), and anger gradually increases. After deliberation and attachment, it dwells in the heart and is called hatred (恨, hèn). When this hatred accumulates, it desires to harm others and is called annoyance (惱, nǎo).' Only compassion (慈, cí) can remove these three things: anger, hatred, and annoyance. Therefore, it can be known that the merit of compassion is immeasurable. There are three levels of compassion: compassion towards sentient beings (眾生緣慈, zhòng shēng yuán cí), compassion towards the Dharma (法緣慈, fǎ yuán cí), and unconditional compassion (無緣慈, wú yuán cí). Not benefiting one person, but seeking to benefit countless and boundless people, this is called compassion towards sentient beings. The elderly not only think about settling their bodies, but also take into account settling their minds, so that they can obtain the true joy of their nature. The same goes for young friends. This is called compassion towards the Dharma. As for unconditional compassion, only sages possess it. Because sages are not attached to conditioned existence (有為, yǒu wéi), nor are they attached to unconditioned existence (無為, wú wéi). The elderly hope for peace and happiness, but I do not know their peace and happiness. The same goes for young friends. This is what is called the power of unconditional compassion responding to all opportunities.
Dedication Verse
(Composed by Zhuang Fanglin)
I bow my head to Amitabha Buddha (阿彌陀佛, Āmítuó Fó) of the Western Pure Land of Ultimate Bliss. I bow my head to the venerable Skanda (韋馱, Wéituó) , the Dharma-protecting deity who responds to prayers in the three continents. I privately believe that anger is a sea of poison, and hatred is a gate to pestilence. Therefore, sages strive to stay far away from the methods that generate resentment, and the wise promote the measure of not holding grudges. Disciple so-and-so follows the Buddha's clear teachings and dares not be angry or hateful. However, when people look at each other with different eyes, jealousy easily arises; if habitual tendencies are not removed, resentment and anger will arise immediately. Being out of harmony with the masses, what initially arises is anger; attachment in the heart accumulates over time and becomes hatred. Ruining the path and harming virtue all originate from this. I especially recite Amitabha Buddha's name a certain number of times, relying on the Buddha's power, to enable me, the disciple, from now on, to have my surging ambitions calmed, forever like muddy cotton; my burning emotions immediately released, always like ice melting in spring. Adversity is like an empty boat shaking in front, and resentment is like a falling tile dropping on the body. Having no contention with things, I am completely in harmony with the peace of the Great Way; with no disputes in the world, we jointly follow the harmony of Great Thoroughfare. May the Buddha be compassionate, have pity, and receive us. May
韋䭾憐憫。為作證明。令惡緣消散。善念圓成。凈因日增。往生如願。
考證
虛舟
列子云。方舟濟于河。有虛舟來觸舟。雖有褊心之人不怒。
飄瓦
莊子云。雖有忮心。不怨飄瓦。
遠怨
胡傳曰。春秋善解分。貴遠怨。
不校
論語云。犯而不校。
論不邪見
華嚴經曰。菩薩又離邪見。住于正道。不行占卜。不取惡戒。心見正直。無誑無諂。于佛法僧。起決定信。
永嘉集曰。邪見因緣。能生萬惡。正觀因緣。能生萬善。當知心是萬法之根本也。云何邪見。無明不了。妄執為我。因有我故。便有我所。因有我所。故起于斷常六十二見。見思相續。九十八使。三界生死。輪迴不息。當知邪見。眾惡之本。是故智者制而不隨。云何正觀。無為寂滅。至極微妙。絕相離名。心言路絕。當知正觀。還源之要也。是故智者。正觀因緣。萬惑斯遣。境智雙忘。心源凈矣。
(還)謹按邪見即癡也。忘其正觀。顛倒妄想。固為癡之大者。至於事之理有不可為。勢有不容為。力有不能為。時有不暇為。事有不必為。而思欲為之。何莫而非癡也哉。噫。人能于佛法僧而決定信。則正觀成而心源凈。必無是矣。惜乎凡夫之不能也。悲夫。
【現代漢語翻譯】 現代漢語譯本 韋馱（Weituo，佛教護法神）憐憫，為此作證，使惡緣消散，善念圓滿成就，清凈的因緣日益增長，往生西方極樂世界如所愿。
考證
虛舟
《列子》中說：『乘著方舟渡河，如果有一艘空船撞過來，即使是心胸狹窄的人也不會發怒。』
飄瓦
《莊子》中說：『即使是性情急躁的人，也不會怨恨飄落的瓦片。』
遠怨
胡傳說：『《春秋》善於解釋分歧，重視遠離怨恨。』
不校
《論語》中說：『（別人）冒犯了自己，不計較。』
論不邪見
《華嚴經》說：『菩薩又遠離邪見，安住于正道，不進行占卜，不接受惡戒，內心正直，沒有欺騙和諂媚，對於佛、法、僧，生起堅定的信心。』
《永嘉集》中說：『邪見的因緣，能產生各種罪惡；正觀的因緣，能產生各種善行。應當知道心是萬法的根本。什麼是邪見？就是無明不了達真理，錯誤地執著于「我」。因為有「我」，便有「我所」（屬於我的）。因為有「我所」，所以產生斷見、常見等六十二種邪見。見解和思惑相續不斷，產生九十八種煩惱，導致在三界中生死輪迴，永無止息。應當知道邪見是各種罪惡的根本。因此，有智慧的人會控制它而不隨順它。什麼是正觀？就是無為寂滅，至極微妙，超越一切相狀和名言，心和言語都無法到達的境界。應當知道正觀是迴歸本源的關鍵。因此，有智慧的人，通過正觀的因緣，各種迷惑都會消散，能達到境和智都忘卻，心源清凈的境界。』
（還）謹按：邪見就是愚癡。忘記正觀，顛倒妄想，當然是愚癡中最大的。至於事理上有不可為的，形勢上有不容為的，力量上有不能為的，時間上有來不及為的，事情上有不必為的，卻還想去做，哪一樣不是愚癡呢？唉！人如果能對於佛、法、僧而生起堅定的信心，那麼正觀成就而心源清凈，必定不會有這些愚癡行爲了。可惜凡夫做不到啊！可悲啊！
【English Translation】 English version May Weituo (Skanda, a Buddhist Dharma protector) have compassion and bear witness to this, so that bad karma dissipates, good thoughts are perfectly fulfilled, pure causes increase daily, and rebirth in the Pure Land is as desired.
Textual Research
Empty Boat
Liezi says: 'When crossing a river in a square boat, if an empty boat comes and bumps into your boat, even a narrow-minded person will not be angry.'
Flying Tile
Zhuangzi says: 'Even a person with an impatient temperament will not resent a flying tile.'
Distant Resentment
Hu Chuan said: 'The Spring and Autumn Annals excels at resolving disputes and values keeping resentment at a distance.'
Non-Contention
The Analects says: 'Being offended without contention.'
On Non-Heretical Views
The Avatamsaka Sutra says: 'Furthermore, Bodhisattvas are free from heretical views, abide in the right path, do not engage in divination, do not accept evil precepts, have upright minds, are without deceit or flattery, and have resolute faith in the Buddha, Dharma, and Sangha.'
The Yongjia Collection says: 'The causes and conditions of heretical views can give rise to all kinds of evils; the causes and conditions of right contemplation can give rise to all kinds of good. It should be known that the mind is the root of all dharmas. What are heretical views? They are ignorance and lack of understanding, falsely clinging to the notion of 'I'. Because there is 'I', there is 'what belongs to me'. Because there is 'what belongs to me', there arise sixty-two kinds of heretical views, such as eternalism and annihilationism. Views and thoughts continue uninterrupted, giving rise to ninety-eight afflictions, causing endless cycles of birth and death in the Three Realms. It should be known that heretical views are the root of all evils. Therefore, the wise control them and do not follow them. What is right contemplation? It is non-action, stillness, and extinction, supremely subtle, beyond all forms and names, a realm where the mind and words cannot reach. It should be known that right contemplation is the key to returning to the source. Therefore, the wise, through the causes and conditions of right contemplation, dispel all delusions, forgetting both the object and the wisdom, and the source of the mind becomes pure.'
(Still) Carefully considering: Heretical views are ignorance. Forgetting right contemplation, having inverted and deluded thoughts, is certainly the greatest of ignorance. As for matters where the principle is impossible, the situation is impermissible, the strength is insufficient, the time is unavailable, or the matter is unnecessary, yet one still desires to do it, which of these is not ignorance? Alas! If people can have resolute faith in the Buddha, Dharma, and Sangha, then right contemplation will be achieved and the source of the mind will be purified, and these ignorant actions will certainly not occur. Alas, ordinary people cannot do it! How sad!
考證 初門曰。撥正因果。僻信求福。皆名邪見○鈔曰。撥無因果。是深厚邪見。占卜等。是淺近邪見也。
惡戒
發隱曰。十六惡律儀者。一屠兒。二魁劊。三養豬羊。四捕魚。五獵師。六網鳥。七捕蛇。八養雞。九咒龍。十作賊。十一捕賊。十二獄吏。十三淫女家。十四酤酒家。十五洗染家。十六壓油家。此謂顯惡。人易見也。九十五種外道邪見者。或持牛馬。啖水草故。或持雞犬。甘食穢故。或事火。奉火為師。如迦葉事火龍故。或服風。吸外氣故。或翹腳。自謂精進故。或五熱炙身。或坐薪燔體。自謂苦盡得樂故。或投崖。自謂舍穢軀。得凈身故。乃至涂灰臥棘裸形等事。不可悉數。降而末代。或服水齋。自謂滌除五濁故。或復餓七。自謂空寂四大故。或復赤腳隆冬。囊發盛夏。自謂寒暑不侵故。此謂隱惡。似善實惡。人所難見也。上二惡戒。雖運心長短。稍有優劣。皆名惡戒。
六十二見
鈔云。以斷常二見為本。而色等五陰。各具四句。四五二十。三世迭之。則成六十。加本斷常。成六十二。
九十八使
見下卷唸佛正因中。
迴向文
(莊芳林撰)
稽首西方極樂世界阿彌陀佛。稽首三洲感應護法韋䭾尊天。竊思吾分以外。即毫末而非宜
【現代漢語翻譯】 現代漢語譯本 考證：初門說：『糾正因果，摒棄偏頗的信仰以求福報，這些都叫做邪見。』鈔疏說：『否定因果，這是深厚的邪見。占卜等等，是淺近的邪見。』 惡戒：發隱說：『十六種惡律儀是：一、屠夫；二、劊子手；三、養豬羊者；四、捕魚者；五、獵師；六、網鳥者；七、捕蛇者；八、養雞者；九、咒龍者；十、作賊者；十一、捕賊者；十二、獄吏；十三、**家；十四、酤酒家；十五、洗染家；十六、壓油家。』這些是明顯的惡行，人們容易看到。九十五種外道邪見是：或者持牛馬，吃水草；或者持雞犬，甘願吃污穢之物；或者事火，奉火為師，如迦葉（Kasyapa，人名）事火龍；或者服風，吸外氣；或者翹腳，自認為精進；或者用五熱炙身；或者坐在柴火上焚燒身體，自認為苦盡甘來；或者投崖，自認為捨棄污穢的軀體，得到清凈的身體；乃至涂灰、臥棘、裸形等事，不可一一列舉。降至末法時代，或者服水齋，自認為洗滌五濁；或者絕食七天，自認為空寂四大；或者赤腳在隆冬行走，盛夏時用囊裝發，自認為寒暑不侵。』這些是隱蔽的惡行，看似善良實則邪惡，人們難以察覺。以上兩種惡戒，雖然用心有長短，稍有優劣，都叫做惡戒。 六十二見：鈔疏說：『以斷見和常見兩種見解為根本，而色（rupa，物質）、受（vedana，感受）、想（samjna，概念）、行（samskara，意志）、識（vijnana，意識）等五蘊，各自具有四句。四五二十，三世輪轉，就成了六十。加上斷見和常見這兩種根本見解，就成了六十二見。』 九十八使：見下卷唸佛正因中。 迴向文：（莊芳林撰）頂禮西方極樂世界阿彌陀佛（Amitabha，佛名），頂禮三洲感應護法韋䭾（Skanda，護法神）尊天。私下思量，不屬於我的，即使是毫毛末端也是不應該的。
【English Translation】 English version Examination: The 'First Gate' says: 'Correcting cause and effect, and seeking blessings through biased beliefs are all called wrong views.' The commentary says: 'Denying cause and effect is a deep and profound wrong view. Divination, etc., are shallow and superficial wrong views.' Evil Precepts: 'Fa Yin' says: 'The sixteen evil disciplines are: 1. Butcher; 2. Executioner; 3. Pig and sheep farmer; 4. Fisherman; 5. Hunter; 6. Bird netter; 7. Snake catcher; 8. Chicken farmer; 9. Dragon charmer; 10. Thief; 11. Thief catcher; 12. Prison guard; 13. Prostitute; 14. Wine seller; 15. Dyer; 16. Oil presser.' These are obvious evils, easily seen by people. The ninety-five kinds of heretical views are: some hold cattle and horses, eating grass; some hold chickens and dogs, willingly eating filth; some serve fire, revering fire as their teacher, like Kasyapa (Kasyapa, name of a person) serving the fire dragon; some consume wind, inhaling external air; some stand on one foot, considering themselves diligent; some scorch their bodies with five heats; some sit on firewood and burn their bodies, considering that suffering ends and joy comes; some jump off cliffs, considering that they abandon their defiled bodies and obtain pure bodies; even smearing ashes, lying on thorns, and nakedness, etc., cannot be enumerated one by one. Descending to the degenerate age, some take water fasts, considering that they cleanse the five turbidities; some fast for seven days, considering that they empty the four great elements; some walk barefoot in the dead of winter, and carry hair in bags in the height of summer, considering that they are impervious to cold and heat.' These are hidden evils, seemingly good but actually evil, difficult for people to see. The above two evil precepts, although the intention varies in length and has slight advantages and disadvantages, are all called evil precepts. Sixty-two Views: The commentary says: 'Taking the two views of annihilation and permanence as the root, and the five skandhas (aggregates) of rupa (form), vedana (feeling), samjna (perception), samskara (mental formations), and vijnana (consciousness), each has four statements. Four times five is twenty, and rotating through the three times (past, present, future) becomes sixty. Adding the two fundamental views of annihilation and permanence makes sixty-two.' Ninety-eight Afflictions: See the section on the right cause of mindfulness of Buddha in the lower volume. Dedication Verse: (Composed by Zhuang Fanglin) I bow my head to Amitabha (Amitabha, name of a Buddha) of the Western Pure Land of Ultimate Bliss. I bow my head to Skanda (Skanda, a Dharma protector) , the responsive Dharma protector of the three continents. I secretly think that what is not mine, even a hair's breadth, is not appropriate.
。性所不存。縱可為而匪事。故君子常存正見。聖人示無邪思。弟子某遵佛明誨。不敢邪見。然游思不已。即為妄心。妄想不休。便為邪見。顛倒偏僻。憧憧之念亂其空。謟誑癡迷。役役之衷撓吾定。淺近邪見。猶云不可。深厚邪見。夫豈宜哉。特念阿彌陀佛若干聲。仗茲佛力。使我弟子自今以後。皈依三寶。決定無疑。見性如大明之晝。而群妄自消。明心等大路之由。而諸蹊不蹈。一切違于正直者。悉皆滌除。稍有涉于私曲者。永加消滅。戒欺求慊。吾衷儼幽獨之盟。過化存神。舉世入無邪之境。愿佛慈悲。哀憐攝受。愿韋䭾憐憫。為作證明。令惡緣消散。善念圓成。凈因日增。往生如願。
考證
毫末
揚氏曰。聖人所為。本分之外。不加毫末。
憧憧
易曰。憧憧往來。朋從爾思○言私意之雜沓往來於胸中也。
戒欺求慊
大學云。所誠其意者。毋自欺也。如惡惡臭。如好好色。此之謂自慊○今無邪見。則自慊而不自欺矣。唯慎獨者能之。
過化存神
孟子曰。君子所過者化。所存者神。今無邪見。則所存者神。舉世無邪。則所過者化矣。
意三業二偈
洞山禪師曰。貪嗔癡。大無知。賴我今朝識得伊。行便打。坐便捶。分付心王仔細推
【現代漢語翻譯】 現代漢語譯本： 本性中原本不存在邪見。即使可以勉強去做，也是沒有意義的事情。所以君子常常保持正確的見解，聖人教導我們不要有邪惡的念頭。弟子我謹遵佛陀的教誨，不敢有邪見。然而，如果思緒不停地遊走，那就是妄心；如果妄想沒有止息，那就是邪見。這些邪見顛倒錯亂、偏頗邪僻，那些紛亂的念頭擾亂了內心的空明；那些諂媚欺誑、愚癡迷惑，使人疲於奔命的心緒擾亂了我的禪定。淺薄的邪見尚且不可有，深厚的邪見，又怎麼可以呢？ 因此，我特別唸誦阿彌陀佛（Amitabha）若干聲，憑藉佛陀的力量，使我的弟子從今以後，皈依三寶（Three Jewels），不再有任何懷疑。愿我見性如同白晝般光明，所有的虛妄自然消散；愿我明心如同通衢大道，不再誤入歧途。一切違背正直的行為，全部滌除乾淨；稍有牽涉到私心邪曲的念頭，永遠加以消滅。戒除欺騙，追求心安理得，我的內心與幽獨的盟約一樣堅定。用道德教化世人，使精神永存，使整個世界進入沒有邪見的境界。愿佛陀慈悲，哀憐我並攝受我。愿韋馱（Skanda）菩薩憐憫我，為我作證明，使惡緣消散，善念圓滿，凈因日益增長，往生西方極樂世界如願以償。
考證：
毫末： 揚雄說：聖人所做的事情，在本分之外，不會增加一絲一毫。
憧憧： 《易經》說：心神不定，往來不定，朋友們也順從你的想法。這是說私心雜念在心中紛亂往來。
戒欺求慊： 《大學》說：要使意念真誠，就不要自欺。要像厭惡難聞的氣味一樣，要像喜愛美麗的顏色一樣，這就叫做自我滿足。現在沒有邪見，就能自我滿足而不自欺了。只有慎獨的人才能做到。
過化存神： 《孟子》說：君子所經過的地方，都能被教化；所留下的，是精神。現在沒有邪見，那麼所留下的就是精神。整個世界沒有邪見，那麼所經過的地方都能被教化了。
意三業二偈： 洞山禪師說：貪婪、嗔恨、愚癡，是最大的無知。幸好我今天認識了它們。行動時就打，靜坐時就捶，交給心王仔細推究。
【English Translation】 English version: Evil thoughts do not inherently exist in our nature. Even if one were to force them, it would be meaningless. Therefore, a virtuous person always maintains correct views, and sages teach us not to harbor evil thoughts. I, as a disciple, respectfully follow the Buddha's teachings and dare not entertain evil views. However, if thoughts wander incessantly, that is a deluded mind; if delusions do not cease, that is an evil view. These evil views are inverted, distorted, and perverse. Those chaotic thoughts disturb the clarity of the mind; those flattering deceptions and foolish confusions, the toilsome and wearying thoughts, disturb my meditation. Shallow evil views are already unacceptable; how much more so are deep-seated evil views? Therefore, I especially recite Amitabha's (阿彌陀佛) name several times, relying on the Buddha's power to enable me, as a disciple, from this day forward, to take refuge in the Three Jewels (三寶) without any doubt. May I see my true nature as clearly as in broad daylight, and may all delusions naturally dissipate; may I understand my mind as clearly as a thoroughfare, and may I not stray onto side paths. May all that violates righteousness be completely cleansed away; may any thought that involves selfishness or crookedness be forever eliminated. Abstaining from deceit and seeking contentment, my heart is as firm as a covenant made in solitude. Transforming the world through moral influence, may the spirit endure, and may the entire world enter a state free from evil views. May the Buddha be compassionate, pity me, and accept me. May Skanda (韋馱) Bodhisattva have mercy on me and bear witness for me, so that evil karmic connections may dissipate, good thoughts may be perfected, pure causes may increase daily, and rebirth in the Western Pure Land may be fulfilled as desired.
Textual Research:
Hair's breadth (毫末): Yang Xiong said: What a sage does, beyond his duty, he does not add even a hair's breadth.
Restless (憧憧): The Book of Changes says: Restless coming and going, friends follow your thoughts. This means that selfish thoughts come and go confusedly in the heart.
Abstain from deceit and seek contentment (戒欺求慊): The Great Learning says: To make one's thoughts sincere, do not deceive yourself. Hate bad smells as you hate them, love beautiful colors as you love them. This is called self-satisfaction. Now, without evil views, one can be self-satisfied and not deceive oneself. Only those who are cautious in solitude can do this.
Transform through influence and preserve the spirit (過化存神): Mencius said: What a virtuous person passes through is transformed; what remains is the spirit. Now, without evil views, what remains is the spirit. If the whole world is without evil views, then what is passed through can be transformed.
Two Verses on the Three Karmas of Mind (意三業二偈): Zen Master Dongshan said: Greed, hatred, and delusion are the greatest ignorance. Fortunately, I recognize them today. Strike them when acting, beat them when sitting, and entrust them to the King of Mind to investigate carefully.
。無量劫來不解脫。問你三人知不知。
神鼎禪師曰。貪嗔癡。實無知。十二時中任從伊。行即往。坐即隨。分付心王擬何為。無量劫來元解脫。何須更問知不知。
(還)謹按前一偈。與神秀所云時時頻拂拭免使惹塵埃同意。后一偈。與六祖所云本來無一物。何處惹塵埃同意。安勉不同。高下可知矣。雖然。天下不皆六祖神鼎也。下學上達。當自洞山神秀始。
考證
六祖神秀二偈
壇經曰。五祖喚諸門人。汝等各去取自本心般若之性。各作一偈來。神秀呈一偈曰。身是菩提樹。心如明鏡臺。時時勤拂拭。勿使惹塵埃。祖曰。汝未見性。時六祖在碓坊。聞之。作一偈曰。菩提本無樹。明鏡亦非臺。本來無一物。何處惹塵埃。五祖知悟本性。即付衣缽。
附破戒人能改勿拒論(見蓮社釋疑論)
或問。破戒之人可容入社否。師云。社中之友不求無過。唯求改過。若求無過。孰無過焉。古云唯佛一人持凈戒。其餘多是破戒者。自思我等與釋迦如來同爲凡夫。世尊則精勤改過。成佛已經多劫。我等無慚無愧。略無改過之心。乃爾輪轉三塗。出入生死。恒受苦惱。無由解脫。故我今者立社。唯求知識痛為救正。改過為先。入社之後行無所改。然後擯之。三昧海經云。佛為父王說
【現代漢語翻譯】 現代漢語譯本：無量劫以來都不能解脫。問你們三人知不知道。
神鼎禪師說：『貪、嗔、癡，實際上並無知覺。十二時辰之中任由它們。行走就跟隨著走，坐下就跟隨著坐下。把這些交付給心王又能怎麼樣呢？無量劫以來原本就是解脫的，何須再問知不知道？』
（還）謹按：前一偈，與神秀所說的『時時勤拂拭，免使惹塵埃』意思相同。后一偈，與六祖所說的『本來無一物，何處惹塵埃』意思相同。安勉不同，高下可以知道了。雖然如此，天下並非都是六祖和神鼎這樣的人。下學上達，應當從洞山和神秀開始。
考證
六祖神秀二偈
《壇經》說：五祖叫來眾弟子，說：『你們各自回去取自己本心的般若之性，各自作一偈來。』神秀呈上一偈說：『身是菩提樹（bodhi tree，覺悟之樹），心如明鏡臺（mind is like a mirror stand，心像明亮的鏡臺）。時時勤拂拭，勿使惹塵埃。』五祖說：『你未見性。』當時六祖在碓坊，聽到后，作一偈說：『菩提本無樹，明鏡亦非臺。本來無一物，何處惹塵埃。』五祖知道他悟了本性，就付給他衣缽。
附：破戒人能改勿拒論（見《蓮社釋疑論》）
有人問：『破戒的人可以容許加入蓮社嗎？』師父說：『蓮社中的朋友不要求沒有過錯，只要求改正過錯。如果要求沒有過錯，誰能沒有過錯呢？古人說只有佛一人持凈戒，其餘大多是破戒的人。自己想想我們和釋迦如來（Sakyamuni Buddha，佛教創始人）同樣是凡夫。世尊則精勤改過，成佛已經多劫。我們無慚無愧，略微沒有改過的心，於是輪轉於三涂（three evil realms，地獄、餓鬼、畜生），出入生死，恒常遭受苦惱，沒有解脫的途徑。所以我現在建立蓮社，只求知識分子痛切地為我們救正，以改過為先。加入蓮社之後行為沒有改變，然後就驅逐他。』《三昧海經》說：佛為父王說
【English Translation】 English version: For countless kalpas (aeons, an extremely long period of time) one cannot be liberated. I ask you three, do you know?
Zen Master Shending said: 'Greed, anger, and ignorance, in reality, have no knowing. Throughout the twelve periods of the day, let them be. When walking, they follow; when sitting, they follow. Entrusting these to the mind-king, what can be done? For countless kalpas, one is originally liberated. Why ask whether one knows or not?'
(Also) Carefully consider: The former verse is in agreement with what Shenxiu said, 'Diligently wipe it clean from time to time, lest it attract dust.' The latter verse is in agreement with what the Sixth Patriarch said, 'Originally there is not a single thing; where can dust be attracted?' The difference between being at ease and striving is clear. Although this is so, not everyone in the world is like the Sixth Patriarch and Shending. Learning from below and reaching above should begin with Dongshan and Shenxiu.
Textual Research
The Two Verses of the Sixth Patriarch and Shenxiu
The Platform Sutra says: The Fifth Patriarch summoned all his disciples, saying, 'Each of you go and take your own mind's prajna (wisdom, insight) nature, and each compose a verse.' Shenxiu presented a verse, saying, 'The body is the bodhi tree (bodhi tree, the tree of enlightenment), the mind is like a bright mirror stand (mind is like a mirror stand). Diligently wipe it clean from time to time, lest it attract dust.' The Fifth Patriarch said, 'You have not seen your nature.' At that time, the Sixth Patriarch was at the rice-pounding room. Upon hearing this, he composed a verse, saying, 'Bodhi originally has no tree; the bright mirror is also not a stand. Originally there is not a single thing; where can dust be attracted?' The Fifth Patriarch knew that he had awakened to his original nature and thus passed on the robe and bowl to him.
Attached: A Discussion on Not Rejecting Those Who Break Precepts but Can Reform (See 'Doubts and Explanations of the Lotus Society')
Someone asked: 'Can those who have broken precepts be allowed to join the Lotus Society?' The Master said: 'The friends in the Lotus Society do not seek those without faults, but only those who seek to correct their faults. If we seek those without faults, who would be without faults? The ancients said that only the Buddha (Buddha, enlightened one) alone holds pure precepts; the rest are mostly those who have broken precepts. Consider that we are the same as Sakyamuni Buddha (Sakyamuni Buddha, founder of Buddhism) in being ordinary beings. The World-Honored One diligently corrected his faults and has become a Buddha for many kalpas. We are without shame or remorse, and have little intention of correcting our faults, and thus we revolve in the three evil realms (three evil realms, hell, hungry ghosts, animals), entering and exiting birth and death, constantly suffering, without a way to be liberated. Therefore, I now establish the Lotus Society, only seeking those with knowledge who will earnestly save and correct us, with correcting faults as the priority. If, after joining the Lotus Society, one's behavior does not change, then expel him.' The Samadhi Sea Sutra says: The Buddha spoke to his father, the king
。昔有四比。丘犯律為恥。將無所怙。忽聞空中聲曰。汝之所犯謂無救者不然也。空王如來雖復涅槃。形像尚在。汝可入塔一觀寶相眉間白毫。比丘隨之泣淚言曰。佛像尚爾。況佛真容乎。舉身投地如大山崩。今於四方皆成正覺。東方阿閦佛。南方寶相佛。西方無量壽佛。北方微妙聲佛。是四改過比丘已成佛矣。今我社中豈有改過人不容入者。古云過則勿憚改。又曰惡人齋戒可祀上帝。我第憂不能改爾。破戒何疑。
(還)謹按持戒篇。嚴以立法。改過論恕以待人。蓋法不嚴則忘其警懼之心。待不恕則絕其自新之路。二者兼之。佛道之所以為慈悲乎。而人之終於暴棄者。吾未如之何也已。
十業自考圖
嘗謂修行者。當以齋戒為首務。今人或能持齋。而不能持戒。何也。蓋持齋雖難。而持戒尤難。如身口意十業。又為諸戒之首。故立自考之法。然自考者。須于每 釋迦佛前。以晝之所為。焚香白之而後可。何以故。倘有違犯。慚愧曷勝。惕勵戰兢。臨深履薄。則惡日消而善日長。故自考有益。茍或不然。肆行無忌。非僻自甘。慚愧不生。悔心沉沒。則善日消而惡日長。雖自考亦為徒矣。然則凈業之士。志於考戒者。可不知所先務哉。柰何今之修行者。不唯不知持戒之有法。抑且不知何戒之當持。雖
【現代漢語翻譯】 現代漢語譯本：從前有四個比丘（bhiksu，佛教出家男眾），因為違犯戒律而感到羞恥，覺得無所依靠。忽然聽到空中有聲音說：『你們所犯的過錯，認為沒有補救的方法，不是這樣的。空王如來（Śūnyatārāja-tathāgata）雖然已經涅槃（nirvāṇa，佛教用語，指熄滅煩惱，達到解脫的境界），但他的形像還在。你們可以進入佛塔，觀看寶像眉間的白毫。』比丘們聽后，哭泣著說：『佛像尚且如此，更何況佛的真容呢？』隨即全身投地，如同大山崩塌。如今他們在四方都已成正覺（samyak-saṃbuddha，完全覺悟的佛陀）。東方是阿閦佛（Akṣobhya-buddha），南方是寶相佛（Ratnaketu-buddha），西方是無量壽佛（Amitābha-buddha），北方是微妙聲佛（Duḥkhadharmā-buddha）。這四個改過自新的比丘已經成佛了。如今在我們社團中，難道會有不容許改過自新的人加入嗎？古人說，有了過錯就不要害怕改正。又說，惡人齋戒也可以祭祀上帝。我只擔心不能改正罷了，違犯戒律有什麼可懷疑的呢？
（還）我仔細查閱《持戒篇》，其中立法嚴謹；《改過論》則寬恕待人。因為法不嚴謹，就會忘記警惕之心；待人不寬恕，就會斷絕其自新的道路。兩者兼顧，才是佛道的慈悲之處啊。而人最終變得暴戾墮落，我對此也無可奈何。
十業自考圖
我曾經說過，修行的人，應當以齋戒作為首要任務。現在的人或許能夠持齋，卻不能持戒。為什麼呢？因為持齋雖然難，但持戒更加難。如身口意十業，又是各種戒律的首要。所以設立自我考覈的方法。然而自我考覈的人，必須在每一尊釋迦佛（Śākyamuni-buddha）像前，將白天所做的事情，焚香稟告之後才可以。為什麼呢？倘若有違犯，慚愧之情難以言表，警惕謹慎，如臨深淵，如履薄冰，那麼惡業就會日漸消除，而善業就會日漸增長。所以自我考覈是有益處的。如果不是這樣，肆意妄為，自甘墮落，慚愧之心不生，悔恨之心沉沒，那麼善業就會日漸消除，而惡業就會日漸增長，即使自我考覈也是徒勞的。既然如此，那麼致力於凈業的修行人，立志于考覈戒律的人，難道可以不知道什麼是應該首先要做的事情嗎？可是現在的修行人，不僅不知道持戒的方法，而且也不知道應該持什麼戒，即使
【English Translation】 English version: In the past, there were four bhikshus (bhiksu, Buddhist monks) who felt ashamed for violating the precepts and felt helpless. Suddenly, they heard a voice in the air saying, 'You think there is no remedy for your transgressions, but that is not the case. Although the Śūnyatārāja-tathāgata (Śūnyatārāja-tathāgata, the Thus Come One, King of Emptiness) has already entered nirvana (nirvāṇa, in Buddhism, the extinction of suffering and the attainment of liberation), his image still remains. You can enter the pagoda and observe the white hair between the eyebrows of the precious image.' The bhikshus, upon hearing this, wept and said, 'Even the Buddha's image is like this, how much more so is the Buddha's true form?' Then they prostrated themselves on the ground, as if a great mountain had collapsed. Now they have all attained perfect enlightenment (samyak-saṃbuddha, a fully enlightened Buddha) in the four directions. In the east is Akṣobhya-buddha (Akṣobhya-buddha), in the south is Ratnaketu-buddha (Ratnaketu-buddha), in the west is Amitābha-buddha (Amitābha-buddha), and in the north is Duḥkhadharmā-buddha (Duḥkhadharmā-buddha). These four bhikshus who reformed themselves have already become Buddhas. Now, in our community, would there be anyone who is not allowed to join if they reform themselves? The ancients said, 'Do not be afraid to correct your mistakes when you have them.' It is also said, 'Even evil people can worship the Supreme God if they observe abstinence and purification.' I only worry about not being able to reform myself; what doubt is there about violating the precepts?
(Also) I have carefully examined the 'Chapter on Upholding the Precepts,' which establishes strict laws; the 'Discourse on Correcting Mistakes' treats people with forgiveness. Because if the law is not strict, people will forget the heart of vigilance; if one is not forgiving, it will cut off the path to self-renewal. Combining the two is the compassion of the Buddha's path. And as for people who ultimately become violent and depraved, I can do nothing about it.
Chart for Self-Examination of the Ten Karmas
I once said that practitioners should make abstinence and purification their primary task. People today may be able to observe abstinence, but not be able to uphold the precepts. Why is that? Because although observing abstinence is difficult, upholding the precepts is even more difficult. The ten karmas of body, speech, and mind are the foremost of all precepts. Therefore, the method of self-examination is established. However, those who self-examine must, before every image of Śākyamuni-buddha (Śākyamuni-buddha), burn incense and report what they have done during the day. Why is that? If there are any violations, the feeling of shame is beyond words, vigilant and cautious, as if facing a deep abyss, as if treading on thin ice, then evil karma will gradually disappear, and good karma will gradually increase. Therefore, self-examination is beneficial. If it is not like this, acting recklessly, indulging in depravity, without a sense of shame, with the heart of repentance submerged, then good karma will gradually disappear, and evil karma will gradually increase, even self-examination is in vain. Since this is the case, then those practitioners who are dedicated to pure karma, those who are determined to examine the precepts, can they not know what should be done first? But practitioners today not only do not know the method of upholding the precepts, but also do not know what precepts should be upheld, even if
終身齋素。止為世間之善因。惡業罔除。難冀出世之勝果。噫。是則名為可憐憫者。思之。 月 殺生 偷盜 邪淫 妄言 綺語 兩舌 惡口 貪慾 嗔恨 邪見 初一 初二 初三 初四 初五 初六 初七 初八 初九 初十 十一 十二 十三 十四 十五 十六 十七 十八 十九 二十 廿一 廿二 廿三 廿四 廿五 廿六 廿七 廿八 廿九 三十 凡犯之重者╳犯之輕者、(一犯一記)不犯者空白
每日至夜。以晝
【現代漢語翻譯】 現代漢語譯本： 終身吃素守齋，僅僅是爲了世間的善因，卻不能消除惡業，難以期望獲得超脫世間的殊勝果報。唉，這真是名為可憐憫的人啊。仔細想想。 月：殺生（斷絕生命），偷盜（未經允許取用），邪淫（不正當的性行為），妄言（說謊），綺語（花言巧語），兩舌（挑撥離間），惡口（惡語傷人），貪慾（貪得無厭），嗔恨（怨恨惱怒），邪見（錯誤的見解）。 初一 初二 初三 初四 初五 初六 初七 初八 初九 初十 十一 十二 十三 十四 十五 十六 十七 十八 十九 二十 廿一 廿二 廿三 廿四 廿五 廿六 廿七 廿八 廿九 三十 凡是觸犯以上罪行的，重罪記╳，輕罪記、，沒有觸犯的留空白。 每日從早到晚，以白天
【English Translation】 English version: To observe a lifelong vegetarian diet and fast, merely for the sake of worldly good causes, yet failing to eliminate evil karma, makes it difficult to hope for the supreme fruit of transcending the world. Alas, this is truly called a pitiable person. Think about it. Month: Killing (taking life), stealing (taking without permission), sexual misconduct (improper sexual behavior), false speech (lying), frivolous speech (flowery and deceptive language), divisive speech (sowing discord), harsh speech (abusive language), greed (insatiable desire), hatred (resentment and anger), wrong views (incorrect beliefs). 1st 2nd 3rd 4th 5th 6th 7th 8th 9th 10th 11th 12th 13th 14th 15th 16th 17th 18th 19th 20th 21st 22nd 23rd 24th 25th 26th 27th 28th 29th 30th For all who violate the above offenses, mark ╳ for serious offenses, mark 、 for minor offenses, and leave blank for those who do not violate. From morning till night, with the daytime
之所為。焚香白佛。若十業無犯。是無所愧矣。當益加勉。若十業有犯。即發慚愧心。即當對 佛懺悔。又詣 護法神前懺悔。誓不更作。庶幾其可。若犯而不悔。不惟自欺。是欺佛也。是欺神也。噫。己可欺。神佛其可欺乎。不特此也。又至每月朔望日。詣 阿彌陀佛前。禮誦十業迴向文(𢌞向文見前各條下誦一篇禮一拜)。夫迴向文。吾之言也。焚香白佛。吾之行也。白佛而上無愧於佛。是行顧言矣。迴向而上不欺于佛。是言顧行矣。言顧行。行顧言。離垢其庶幾乎。凡我同志。尚其勉之。
凈土資糧全集卷之四 卍新續藏第 61 冊 No. 1162 凈土資糧全集
凈土資糧全集卷之五
古杭云棲寺蓮池禪師 袾宏 校正
槜李桐邑凈業弟子 莊廣還 輯
凈土日課章
六時對越篇(事冗者二時三時亦得)
南無蓮池海會佛菩薩(二稱三拜)
佛說阿彌陀經
如是我聞。一時佛在舍衛國。祗樹給孤獨園。與大比丘僧。千二百五十人俱。皆是大阿羅漢。眾所知識。長老舍利弗。摩訶目犍連。摩訶迦葉。摩訶迦旃延。摩訶俱絺羅。離婆多。周利槃陀伽。難陀。阿難陀。羅睺羅。憍梵波提。賓頭羅頗羅墮。迦留陀夷。摩訶劫賓那。薄拘羅。阿㝹樓䭾
【現代漢語翻譯】 現代漢語譯本： 所作所為。焚香稟告佛。如果十業沒有違犯，就沒有什麼可慚愧的了。應當更加勉勵自己。如果十業有違犯，就應當生起慚愧心，立即面對佛懺悔。再去護法神前懺悔，發誓不再重犯，或許可以得到寬恕。如果犯了罪而不懺悔，不僅是自欺，也是欺騙佛，欺騙神。唉，自己可以欺騙，神佛難道可以欺騙嗎？不僅如此，還要在每月初一、十五，到阿彌陀佛（Amitabha）前，禮誦十業迴向文（迴向文見前各條下，誦一篇禮一拜）。這回向文，是我的話語；焚香稟告佛，是我的行為。稟告佛而內心沒有對佛的愧疚，這是行為符合言語；迴向而內心沒有欺騙佛，這是言語符合行為。言語符合行為，行為符合言語，遠離罪垢或許就有希望了。凡是我的同道，希望你們勉勵自己。 《凈土資糧全集》卷之四 卍新續藏第 61 冊 No. 1162 《凈土資糧全集》 《凈土資糧全集》卷之五 古杭云棲寺蓮池禪師（Zhuhong）校正 槜李桐邑凈業弟子莊廣還編輯 凈土日課章 六時對越篇（事務繁忙者，二時或三時也可以） 南無蓮池海會佛菩薩（Namo Lotus Pond Assembly Buddha and Bodhisattva）（二稱三拜） 佛說阿彌陀經 如是我聞。一時佛在舍衛國（Sravasti）。祗樹給孤獨園（Jetavana Vihara）。與大比丘僧，千二百五十人俱。皆是大阿羅漢（Arhat）。眾所知識。長老舍利弗（Sariputra）。摩訶目犍連（Mahamaudgalyayana）。摩訶迦葉（Mahakasyapa）。摩訶迦旃延（Mahakatyayana）。摩訶俱絺羅（Mahakusthila）。離婆多（Revata）。周利槃陀伽（Culapanthaka）。難陀（Nanda）。阿難陀（Ananda）。羅睺羅（Rahula）。憍梵波提（Gavampati）。賓頭盧頗羅墮（Pindola Bharadvaja）。迦留陀夷（Kalodayin）。摩訶劫賓那（Mahakappina）。薄拘羅（Bakula）。阿㝹樓䭾（Aniruddha）。
【English Translation】 English version: What one does. Burn incense and report to the Buddha. If the ten karmas are not violated, then there is nothing to be ashamed of. One should encourage oneself even more. If the ten karmas are violated, then one should generate a sense of shame and immediately repent before the Buddha. Then go before the Dharma Protector Gods and repent, vowing never to repeat the offense, perhaps then one can be forgiven. If one commits a crime and does not repent, it is not only deceiving oneself, but also deceiving the Buddha and deceiving the Gods. Alas, oneself can be deceived, but can the Gods and Buddhas be deceived? Not only that, but also on the first and fifteenth of each month, go before Amitabha (Amitabha) Buddha and recite the Ten Karma Dedication Text (the Dedication Text is found under each of the preceding articles, recite one and prostrate once). This Dedication Text is my words; burning incense and reporting to the Buddha is my actions. Reporting to the Buddha and having no shame towards the Buddha in one's heart, this is action matching words; dedicating and having no deception towards the Buddha in one's heart, this is words matching actions. Words matching actions, actions matching words, perhaps there is hope of being free from defilements. All my fellow practitioners, I hope you encourage yourselves. Complete Collection of Resources for Pure Land, Volume 4 卍 New Continued Collection, Volume 61, No. 1162, Complete Collection of Resources for Pure Land Complete Collection of Resources for Pure Land, Volume 5 Corrected by Zen Master Lianchi (Zhuhong) of Yunqi Temple in Ancient Hangzhou Compiled by Zhuang Guanghuan, a Pure Karma Disciple from Zuili Tongyi Chapter on Daily Practices for Pure Land Section on Six Periods of Engagement (For those busy with affairs, two or three periods are also acceptable) Namo Lotus Pond Assembly Buddha and Bodhisattva (recite twice and prostrate three times) The Buddha Speaks of Amitabha Sutra Thus have I heard. At one time, the Buddha was in the Kingdom of Sravasti (Sravasti), in the Jetavana Vihara (Jetavana Vihara), with a gathering of 1,250 great Bhikshus (Bhikkhu). All were great Arhats (Arhat), known to the assembly. The elders Sariputra (Sariputra), Mahāmaudgalyāyana (Mahamaudgalyayana), Mahākāśyapa (Mahakasyapa), Mahākātyāyana (Mahakatyayana), Mahākauṣṭhila (Mahakusthila), Revata (Revata), Cūlapanthaka (Culapanthaka), Nanda (Nanda), Ānanda (Ananda), Rāhula (Rahula), Gavāmpati (Gavampati), Piṇḍola Bhāradvāja (Pindola Bharadvaja), Kālodāyin (Kalodayin), Mahākapphiṇa (Mahakappina), Bakula (Bakula), and Aniruddha (Aniruddha).
。如是等諸大弟子。並諸菩薩摩訶薩文殊師利法王子。阿逸多菩薩。干陀訶提菩薩。常精進菩薩。與如是等諸大菩薩。及釋提桓因等。無量諸天大眾俱。
爾時佛告長老舍利弗。從是西方過十萬億佛土。有世界名曰極樂。其土有佛。號阿彌陀。今現在說法。舍利弗。彼土何故名為極樂。其國眾生。無有眾苦。但受諸樂。故名極樂。
又舍利弗。極樂國土。七重欄楯。七重羅網。七重行樹。皆是四寶周匝圍繞。是故彼國名為極樂。
又舍利弗。極樂國土。有七寶池。八功德水充滿其中。池底純以金沙布地。四邊階道。金銀琉璃。玻璃合成。上有樓閣。亦以金銀琉璃玻璃硨磲赤珠瑪瑙而嚴飾之。池中蓮花。大如車輪。青色青光。黃色黃光。赤色赤光。白色白光。微妙香潔。舍利弗。極樂國土。成就如是功德莊嚴。
又舍利弗。彼佛國土。常作天樂。黃金為地。晝夜六時。雨天曼陀羅華。其土眾生。常以青旦。各以衣械盛眾妙華。供養他方十萬億佛。即以食時還到本國。飯食經行。舍利弗。極樂國土。成就如是功德莊嚴。
複次舍利弗。彼國常有種種奇妙雜色之鳥。白鶴。孔雀。鸚鵡。舍利。迦陵頻伽共命之鳥。是諸眾鳥。晝夜六時出和雅音。其音演暢五根五力。七菩提分。八聖道分。如是
【現代漢語翻譯】 現代漢語譯本： 如是等等的大弟子們，以及諸位菩薩摩訶薩，如文殊師利（Manjusri）法王子，阿逸多（Ajita）菩薩，干陀訶提（Gandhahasti）菩薩，常精進（Nityodyukta）菩薩，與如是等等的諸大菩薩，以及釋提桓因（Sakra devanam Indra）等等，無量諸天大眾都在一起。
這時，佛告訴長老舍利弗（Sariputra）：『從這裡向西方，經過十萬億佛土，有一個世界名叫極樂（Sukhavati）。那個世界有一尊佛，名號阿彌陀（Amitabha），現在正在說法。』舍利弗，那個世界為什麼叫做極樂呢？因為那個國家的眾生，沒有種種痛苦，只享受種種快樂，所以叫做極樂。
『又，舍利弗，極樂國土，有七重欄楯，七重羅網，七重行樹，都是用四寶周匝圍繞。因此那個國家叫做極樂。
『又，舍利弗，極樂國土，有七寶池，八功德水充滿其中。池底完全用金沙鋪地，四邊階道，用金、銀、琉璃、玻璃合成。上面有樓閣，也用金、銀、琉璃、玻璃、硨磲、赤珠、瑪瑙來莊嚴修飾。池中的蓮花，大如車輪，青色的蓮花放出青光，黃色的蓮花放出黃光，赤色的蓮花放出赤光，白色的蓮花放出白光，微妙香潔。舍利弗，極樂國土，成就了這樣的功德莊嚴。
『又，舍利弗，那個佛的國土，常常演奏天樂，以黃金為地。晝夜六時，降下天上的曼陀羅華（Mandala flower）。那個國土的眾生，常常在清晨，各自用衣襟盛滿各種美妙的花，供養他方十萬億佛。立刻在吃飯的時候回到本國，飯後經行。舍利弗，極樂國土，成就了這樣的功德莊嚴。
『再次，舍利弗，那個國家常有種種奇妙雜色的鳥，如白鶴、孔雀、鸚鵡、舍利（Sarika bird）、迦陵頻伽（Kalavinka bird）、共命之鳥（Jivajivaka bird）。這些眾鳥，晝夜六時發出和諧優雅的聲音。那聲音宣揚五根、五力、七菩提分、八聖道分，像這樣……』
【English Translation】 English version: These are the great disciples, along with the Bodhisattva-Mahasattvas such as Manjusri (Manjusri), the Dharma Prince, Ajita (Ajita) Bodhisattva, Gandhahasti (Gandhahasti) Bodhisattva, Nityodyukta (Nityodyukta) Bodhisattva, and such great Bodhisattvas, as well as Sakra devanam Indra (Sakra devanam Indra), and countless great assemblies of gods.
At that time, the Buddha told the elder Sariputra (Sariputra): 'From here, passing westward through a hundred thousand kotis of Buddha-lands, there is a world called Sukhavati (Sukhavati). In that land, there is a Buddha named Amitabha (Amitabha), who is now expounding the Dharma.' Sariputra, why is that land called Sukhavati? Because the beings in that country have no suffering, but only enjoy all kinds of happiness, therefore it is called Sukhavati.
'Moreover, Sariputra, the Land of Sukhavati has seven layers of railings, seven layers of nets, and seven rows of trees, all made of the four treasures, encircling it completely. Therefore, that country is called Sukhavati.'
'Furthermore, Sariputra, the Land of Sukhavati has seven-jeweled ponds, filled with water possessing eight qualities. The bottom of the ponds is purely paved with golden sand. The stairways on all four sides are made of gold, silver, lapis lazuli, and crystal. Above are pavilions, also adorned with gold, silver, lapis lazuli, crystal, tridacna, red pearls, and agate. The lotus flowers in the ponds are as large as chariot wheels. Blue lotuses emit blue light, yellow lotuses emit yellow light, red lotuses emit red light, and white lotuses emit white light, being wonderfully fragrant and pure. Sariputra, the Land of Sukhavati is adorned with such meritorious virtues.'
'Moreover, Sariputra, in that Buddha-land, heavenly music is constantly played, and the ground is made of gold. Six times during the day and night, it rains heavenly Mandala flowers (Mandala flower). The beings in that land, always in the early morning, each fill their robes with various wonderful flowers to offer to a hundred thousand kotis of Buddhas in other directions. Immediately, at mealtime, they return to their own country, and after eating, they stroll about. Sariputra, the Land of Sukhavati is adorned with such meritorious virtues.'
'Again, Sariputra, that country constantly has various wonderful and colorful birds, such as white cranes, peacocks, parrots, Sarika birds (Sarika bird), Kalavinka birds (Kalavinka bird), and Jivajivaka birds (Jivajivaka bird). These birds, six times during the day and night, emit harmonious and elegant sounds. Those sounds proclaim the Five Roots, the Five Powers, the Seven Factors of Enlightenment, and the Eightfold Noble Path, like this...'
等法。其土眾生。聞是音已。皆悉唸佛念法念僧。舍利弗。汝勿謂此鳥。實是罪報所生。所以者何。彼佛國土。無三惡道。舍利弗。其佛國土。尚無惡道之名。何況有實。是諸眾鳥。皆是阿彌陀佛欲令法音宣流。變化所作。舍利弗。彼佛國土。微風吹動諸寶行樹。及寶羅網。出微妙音。譬如百千種樂。同時俱作。聞是音者。自然皆生唸佛念法念僧之心。舍利弗。其佛國土。成就如是功德莊嚴。
舍利弗。于汝意云何。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。
又舍利弗。彼佛壽命。及其人民。無量無邊。阿僧祇劫。故名阿彌陀。舍利弗。阿彌陀佛成佛已來。於今十劫。
又舍利弗。彼佛有無量無邊聲聞弟子。皆阿羅漢。非是算數之所能知。諸菩薩眾亦復如是。舍利弗。彼佛國土。成就如是功德莊嚴。
又舍利弗。極樂國土。眾生生者。皆是阿鞞䟦致。其中多有一生補處。其數甚多。非是算數所能知之。但可以無量無邊阿僧祇說。
舍利弗。眾生聞者。應當發願。愿生彼國。所以者何。得與如是諸上善人俱會一處。舍利弗。不可以少善根福德因緣。得生彼國。舍利弗。若有善男子。善女人。聞說阿彌陀佛。執持名號。若一日。若二日。若三日。
【現代漢語翻譯】 現代漢語譯本： 這些都是佛法。那個國土的眾生，聽到這些聲音后，都一心念佛、念法、念僧。舍利弗（Śāriputra，智慧第一的佛陀弟子），你不要認為這些鳥，真的是罪業報應所生。為什麼呢？因為阿彌陀佛（Amitābha，無量光佛）的國土，沒有三惡道。舍利弗，那個佛國，連惡道的名稱都沒有，更何況有真實的惡道存在呢？這些眾鳥，都是阿彌陀佛爲了讓佛法之音宣揚流佈，變化所創造的。舍利弗，那個佛國，微風吹動各種寶樹，以及寶貴的羅網，發出微妙的聲音，就像成百上千種樂器，同時演奏一樣。聽到這些聲音的人，自然都會生起唸佛、念法、念僧的心。舍利弗，那個佛國，成就了這樣的功德莊嚴。 舍利弗，你認為怎麼樣？那位佛為什麼號稱阿彌陀（Amitābha，無量光）呢？舍利弗，那位佛的光明無量，照耀十方世界沒有阻礙，所以號稱為阿彌陀。 又舍利弗，那位佛的壽命，以及那裡的人民的壽命，都是無量無邊阿僧祇劫（asaṃkhya，無數）。所以叫做阿彌陀。舍利弗，阿彌陀佛成佛以來，到現在已經十劫了。 又舍利弗，那位佛有無量無邊的聲聞弟子（Śrāvaka，聽聞佛法而證悟的弟子），都是阿羅漢（Arhat，斷盡煩惱，證得解脫的聖者），不是算數所能知道的。諸位菩薩（Bodhisattva，發菩提心，行菩薩道，自覺覺他的修行者）的數量也同樣是這樣。舍利弗，那個佛國，成就了這樣的功德莊嚴。 又舍利弗，極樂國土（Sukhāvatī，阿彌陀佛的凈土）的眾生，凡是往生到那裡的，都是阿鞞跋致（avaivartika，不退轉），其中有很多一生補處菩薩（ekajāti-pratibaddha-bodhisattva，下一生即可成佛的菩薩），他們的數量非常多，不是算數所能知道的，只能用無量無邊阿僧祇來形容。 舍利弗，眾生聽聞之後，應當發願，愿生到那個國土。為什麼呢？因為可以和這些諸上善人聚會在一起。舍利弗，不能以少許的善根福德因緣，就能往生到那個國土。舍利弗，如果有善男子、善女人，聽聞到阿彌陀佛的名號，執持名號，如果有一天，如果兩天，如果三天。
【English Translation】 English version: These are the Dharmas. The beings in that land, upon hearing these sounds, all become mindful of the Buddha, mindful of the Dharma, and mindful of the Sangha. Śāriputra (the Buddha's disciple foremost in wisdom), do not think that these birds are actually born from the retribution of sins. Why is that? Because in the Buddha-land of Amitābha (Immeasurable Light Buddha), there are no three evil paths. Śāriputra, in that Buddha-land, there is not even the name of evil paths, how much less could there be any actual ones? These birds are all created by Amitābha Buddha through transformation, desiring to propagate and spread the sound of the Dharma. Śāriputra, in that Buddha-land, the gentle breeze blows upon the jeweled rows of trees and the jeweled nets, producing subtle and wonderful sounds, like hundreds and thousands of kinds of music playing simultaneously. Those who hear these sounds will naturally give rise to thoughts of the Buddha, thoughts of the Dharma, and thoughts of the Sangha. Śāriputra, that Buddha-land is accomplished with such meritorious adornments. Śāriputra, what do you think? Why is that Buddha called Amitābha (Immeasurable Light)? Śāriputra, that Buddha's light is immeasurable, shining upon the ten directions without obstruction. Therefore, he is called Amitābha. Furthermore, Śāriputra, that Buddha's lifespan, and the lifespan of the people there, are immeasurable and boundless asaṃkhya (countless) kalpas. Therefore, he is called Amitābha. Śāriputra, it has been ten kalpas since Amitābha Buddha attained Buddhahood. Furthermore, Śāriputra, that Buddha has immeasurable and boundless Śrāvaka (hearer disciples) disciples, all of whom are Arhats (worthy ones). Their number cannot be known by calculation. The multitude of Bodhisattvas (enlightening beings) is also like this. Śāriputra, that Buddha-land is accomplished with such meritorious adornments. Furthermore, Śāriputra, the beings who are born in the Land of Sukhāvatī (Pure Land of Amitābha), all are avaivartika (non-retrogression). Among them, there are many Bodhisattvas who are in their last life before Buddhahood (ekajāti-pratibaddha-bodhisattva). Their number is very great, and cannot be known by calculation, but can only be described as immeasurable and boundless asaṃkhyas. Śāriputra, beings who hear this should make a vow, wishing to be born in that land. Why is that? Because one can gather together with all these superior and virtuous people in one place. Śāriputra, one cannot, with a small amount of good roots, blessings, and causes and conditions, be born in that land. Śāriputra, if there is a good man or a good woman who hears of Amitābha Buddha and holds onto his name, whether for one day, two days, or three days.
若四日。若五日。若六日。若七日。一心不亂。其人臨命終時。阿彌陀佛與諸聖眾現在其前。是人終時。心不顛倒。即得往生阿彌陀佛極樂國土。舍利弗。我見是利。故說此言。若有眾生聞是說者。應當發願生彼國土。
舍利弗。如我今者。讚歎阿彌陀佛不可思議功德之利。東方亦有阿閦鞞佛。須彌相佛。大須彌佛。須彌光佛。妙音佛。如是等恒河沙數諸佛。各于其國出廣長舌相。遍覆三千大千世界。說誠實言。汝等眾生。當信是稱讚不可思議功德。一切諸佛所護念經。
舍利弗。南方世界。有日月燈佛。名聞光佛。大𦦨肩佛。須彌燈佛。無量精進佛。如是等恒河沙數諸佛。各于其國出廣長舌相。遍覆(三千大千)世界。說誠實言。汝等眾生。當信是稱讚不可思議功德。一切諸佛所護念經。
舍利弗。西方世界。有無量壽佛。無量相佛。無量幢佛。大光佛。大明佛。寶相佛。凈光佛。如是等恒河沙數諸佛。各于其國出廣長舌相。遍覆三千大千世界。說誠實言。汝等眾生。當信是稱讚不可思議功德。一切諸佛所護念經。
舍利弗。北方世界。有𦦨肩佛。最勝音佛。難沮佛。日生佛。網明佛。如是等恒河沙數諸佛。各于其國出廣長舌相。遍覆三千大千世界。說誠實言。汝等眾生。當信是稱讚不可
【現代漢語翻譯】 現代漢語譯本： 若有四天、五天、六天乃至七天，一心不亂地念佛，這個人臨終的時候，阿彌陀佛（Amitabha）與諸位聖眾就會顯現在他面前。這個人臨終時，心不至於顛倒錯亂，當下就能往生到阿彌陀佛的極樂國土。舍利弗（Sariputra），我見到了這樣的利益，所以才說這些話。如果有人聽聞了這些話，應當發願往生到那個國土。
舍利弗（Sariputra），就像我現在這樣，讚歎阿彌陀佛（Amitabha）不可思議的功德利益。東方也有阿閦鞞佛（Akshobhya Buddha），須彌相佛（Meru-ketu Buddha），大須彌佛（Maha-meru Buddha），須彌光佛（Meru-prabha Buddha），妙音佛（Manjughosha Buddha）等等，像這樣恒河沙數一樣多的諸佛，各自在他的國度里伸出廣長舌相，遍覆三千大千世界，說真實的話：『你們這些眾生，應當相信這部稱讚不可思議功德、一切諸佛所護念的經典。』
舍利弗（Sariputra），南方世界有日月燈佛（Candrasuryapradipa Buddha），名聞光佛（Yasahprabha Buddha），大焰肩佛（Maharchiskandha Buddha），須彌燈佛（Meru-pradipa Buddha），無量精進佛（Anantavirya Buddha）等等，像這樣恒河沙數一樣多的諸佛，各自在他的國度里伸出廣長舌相，遍覆三千大千世界，說真實的話：『你們這些眾生，應當相信這部稱讚不可思議功德、一切諸佛所護念的經典。』
舍利弗（Sariputra），西方世界有無量壽佛（Amitayus Buddha），無量相佛（Amitaskandha Buddha），無量幢佛（Amitadhvaja Buddha），大光佛（Mahaprabha Buddha），大明佛（Mahatejas Buddha），寶相佛（Ratnaketu Buddha），凈光佛（Suddhapradipa Buddha）等等，像這樣恒河沙數一樣多的諸佛，各自在他的國度里伸出廣長舌相，遍覆三千大千世界，說真實的話：『你們這些眾生，應當相信這部稱讚不可思議功德、一切諸佛所護念的經典。』
舍利弗（Sariputra），北方世界有焰肩佛（Archiskandha Buddha），最勝音佛（Durdubhisvaranirghosha Buddha），難沮佛（Dushpradharsha Buddha），日生佛（Adityaja Buddha），網明佛（Jaliniprabha Buddha）等等，像這樣恒河沙數一樣多的諸佛，各自在他的國度里伸出廣長舌相，遍覆三千大千世界，說真實的話：『你們這些眾生，應當相信這部稱讚不可思議功德
【English Translation】 English version: If for four days, five days, six days, or seven days, with one-pointedness of mind, without being scattered, that person, when approaching the end of life, Amitabha Buddha (Amitabha) together with all the holy assembly will appear before him. This person, at the end of life, will not have a mind that is upside down, and will immediately be reborn in the Land of Ultimate Bliss of Amitabha Buddha. Sariputra (Sariputra), I see this benefit, therefore I speak these words. If there are sentient beings who hear these words, they should make a vow to be born in that land.
Sariputra (Sariputra), just as I now praise the inconceivable meritorious benefits of Amitabha Buddha (Amitabha), in the East there are also Akshobhya Buddha (Akshobhya Buddha), Meru-ketu Buddha (Meru-ketu Buddha), Maha-meru Buddha (Maha-meru Buddha), Meru-prabha Buddha (Meru-prabha Buddha), Manjughosha Buddha (Manjughosha Buddha), and so on, as many Buddhas as there are sands in the Ganges River. Each of them, in their respective lands, extends their broad and long tongue, covering the three-thousand great-thousand world system, and speaks truthfully: 'You sentient beings, should believe in this Sutra praised for its inconceivable meritorious virtues, protected and唸經。』
Sariputra (Sariputra), in the Southern world, there are Candrasuryapradipa Buddha (Candrasuryapradipa Buddha), Yasahprabha Buddha (Yasahprabha Buddha), Maharchiskandha Buddha (Maharchiskandha Buddha), Meru-pradipa Buddha (Meru-pradipa Buddha), Anantavirya Buddha (Anantavirya Buddha), and so on, as many Buddhas as there are sands in the Ganges River. Each of them, in their respective lands, extends their broad and long tongue, covering the three-thousand great-thousand world system, and speaks truthfully: 'You sentient beings, should believe in this Sutra praised for its inconceivable meritorious virtues, protected and唸經。』
Sariputra (Sariputra), in the Western world, there are Amitayus Buddha (Amitayus Buddha), Amitaskandha Buddha (Amitaskandha Buddha), Amitadhvaja Buddha (Amitadhvaja Buddha), Mahaprabha Buddha (Mahaprabha Buddha), Mahatejas Buddha (Mahatejas Buddha), Ratnaketu Buddha (Ratnaketu Buddha), Suddhapradipa Buddha (Suddhapradipa Buddha), and so on, as many Buddhas as there are sands in the Ganges River. Each of them, in their respective lands, extends their broad and long tongue, covering the three-thousand great-thousand world system, and speaks truthfully: 'You sentient beings, should believe in this Sutra praised for its inconceivable meritorious virtues, protected and唸經。』
Sariputra (Sariputra), in the Northern world, there are Archiskandha Buddha (Archiskandha Buddha), Durdubhisvaranirghosha Buddha (Durdubhisvaranirghosha Buddha), Dushpradharsha Buddha (Dushpradharsha Buddha), Adityaja Buddha (Adityaja Buddha), Jaliniprabha Buddha (Jaliniprabha Buddha), and so on, as many Buddhas as there are sands in the Ganges River. Each of them, in their respective lands, extends their broad and long tongue, covering the three-thousand great-thousand world system, and speaks truthfully: 'You sentient beings, should believe in this Sutra praised for its inconceivable meritorious virtues
思議功德。一切諸佛所護念經。
舍利弗。下方世界。有師子佛。名聞佛。名光佛。達磨佛法幢佛。持法佛。如是等恒河沙數諸佛。各于其國出廣長舌相。遍覆三千大千世界。說誠實言。汝等眾生。當信是稱讚不可思議功德。一切諸佛所護念經。
舍利弗。上方世界。有梵音佛。宿王佛。香上佛。香光佛。大𦦨肩佛。雜色寶華嚴身佛。娑羅樹王佛。寶華德佛。見一切義佛。如須彌山佛。如是等恒河沙數諸佛。各于其國出廣長舌相。遍覆三千大千世界。說誠實言。汝等眾生。當信是稱讚不可思議功德。一切諸佛所護念經。
舍利弗。于汝意云何。何故名為一切諸佛所護念經。舍利弗。若有善男子。善女人。聞是經受持者。及聞諸佛名者。是諸善男子。善女人。皆為一切諸佛之所護念。皆得不退轉于阿耨多羅三藐三菩提。是故舍利弗。汝等皆當信受我語。及諸佛所說。
舍利弗。若有人已發願。今發願。當發願。欲生阿彌陀佛國者。是諸人等。皆得不退轉于阿耨多羅三藐三菩提。于彼國土。若已生。若今生。若當生。是故舍利弗。諸善男子。善女人。若有信者。應當發願生彼國土。
舍利弗。如我今者稱讚諸佛不可思議功德。彼諸佛等。亦稱讚我不可思議功德。而作是言。釋迦牟尼佛。能
【現代漢語翻譯】 現代漢語譯本 思議功德。一切諸佛所護念經。
舍利弗（Śāriputra，佛陀十大弟子之一）。下方世界，有師子佛（Siṃha Buddha，獅子佛）。名聞佛（Nāmavī Buddha，名聞佛）。名光佛（Nāmaprabha Buddha，名光佛）。達磨佛（Dharma Buddha，達磨佛）。法幢佛（Dharmaketu Buddha，法幢佛）。持法佛（Dharmadhara Buddha，持法佛）。如是等恒河沙數諸佛，各于其國出廣長舌相，遍覆三千大千世界，說誠實言：『汝等眾生，當信是稱讚不可思議功德，一切諸佛所護念經。』
舍利弗（Śāriputra，佛陀十大弟子之一）。上方世界，有梵音佛（Brahmaghoṣa Buddha，梵音佛）。宿王佛（Nakṣatrarāja Buddha，宿王佛）。香上佛（Gandhottama Buddha，香上佛）。香光佛（Gandhapradīpa Buddha，香光佛）。大𦦨肩佛（Mahārciskandha Buddha，大𦦨肩佛）。雜色寶華嚴身佛（Citraratnavyūhaśarīra Buddha，雜色寶華嚴身佛）。娑羅樹王佛（Śālarājarāja Buddha，娑羅樹王佛）。寶華德佛（Ratnapadmaguṇa Buddha，寶華德佛）。見一切義佛（Sarvārthadarśa Buddha，見一切義佛）。如須彌山佛（Sumeruparvata Buddha，如須彌山佛）。如是等恒河沙數諸佛，各于其國出廣長舌相，遍覆三千大千世界，說誠實言：『汝等眾生，當信是稱讚不可思議功德，一切諸佛所護念經。』
舍利弗（Śāriputra，佛陀十大弟子之一）。于汝意云何？何故名為一切諸佛所護念經？舍利弗（Śāriputra，佛陀十大弟子之一）。若有善男子、善女人，聞是經受持者，及聞諸佛名者，是諸善男子、善女人，皆為一切諸佛之所護念，皆得不退轉于阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi，無上正等正覺）。是故舍利弗（Śāriputra，佛陀十大弟子之一）。汝等皆當信受我語，及諸佛所說。
舍利弗（Śāriputra，佛陀十大弟子之一）。若有人已發願、今發願、當發願，欲生阿彌陀佛國（Amitābha Buddha-kṣetra，阿彌陀佛的佛土）者，是諸人等，皆得不退轉于阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi，無上正等正覺），于彼國土，若已生、若今生、若當生。是故舍利弗（Śāriputra，佛陀十大弟子之一）。諸善男子、善女人，若有信者，應當發願生彼國土。
舍利弗（Śāriputra，佛陀十大弟子之一）。如我今者稱讚諸佛不可思議功德，彼諸佛等，亦稱讚我不可思議功德，而作是言：『釋迦牟尼佛（Śākyamuni Buddha，釋迦牟尼佛），能』
【English Translation】 English version Inconceivable Merits. The Sutra Protected and Kept in Mind by All Buddhas.
Śāriputra (one of the ten principal disciples of the Buddha). In the world below, there are Buddhas such as Siṃha Buddha (Lion Buddha), Nāmavī Buddha (Name-renowned Buddha), Nāmaprabha Buddha (Name-radiant Buddha), Dharma Buddha (Dharma Buddha), Dharmaketu Buddha (Dharma Banner Buddha), and Dharmadhara Buddha (Dharma-holding Buddha). Each of these Buddhas, as numerous as the sands of the Ganges River, extends their broad and long tongues in their respective lands, covering the three thousand great thousand worlds, and speaks truthfully: 'You sentient beings should believe in this Sutra of Praising Inconceivable Merits, Protected and Kept in Mind by All Buddhas.'
Śāriputra (one of the ten principal disciples of the Buddha). In the world above, there are Buddhas such as Brahmaghoṣa Buddha (Brahma-sound Buddha), Nakṣatrarāja Buddha (Star King Buddha), Gandhottama Buddha (Supreme Fragrance Buddha), Gandhapradīpa Buddha (Fragrance Light Buddha), Mahārciskandha Buddha (Great Blaze Heap Buddha), Citraratnavyūhaśarīra Buddha (Body Adorned with Multicolored Jewel Array Buddha), Śālarājarāja Buddha (Śāla Tree King Buddha), Ratnapadmaguṇa Buddha (Jewel Lotus Virtue Buddha), Sarvārthadarśa Buddha (All-Meaning Seeing Buddha), and Sumeruparvata Buddha (Mount Sumeru Buddha). Each of these Buddhas, as numerous as the sands of the Ganges River, extends their broad and long tongues in their respective lands, covering the three thousand great thousand worlds, and speaks truthfully: 'You sentient beings should believe in this Sutra of Praising Inconceivable Merits, Protected and Kept in Mind by All Buddhas.'
Śāriputra (one of the ten principal disciples of the Buddha). What do you think? Why is it called the Sutra Protected and Kept in Mind by All Buddhas? Śāriputra (one of the ten principal disciples of the Buddha), if there are good men or good women who hear this sutra and uphold it, and who hear the names of these Buddhas, all these good men and good women will be protected and kept in mind by all the Buddhas, and they will all attain non-retrogression from anuttarā-samyak-saṃbodhi (unexcelled complete enlightenment). Therefore, Śāriputra (one of the ten principal disciples of the Buddha), you should all believe and accept my words, and what the Buddhas have said.
Śāriputra (one of the ten principal disciples of the Buddha). If there are people who have already made the vow, are now making the vow, or will make the vow, desiring to be born in the Amitābha Buddha-kṣetra (Amitābha's Buddha-field), all these people will attain non-retrogression from anuttarā-samyak-saṃbodhi (unexcelled complete enlightenment), and in that land, whether they have already been born, are now being born, or will be born. Therefore, Śāriputra (one of the ten principal disciples of the Buddha), all good men and good women, if they have faith, should make the vow to be born in that land.
Śāriputra (one of the ten principal disciples of the Buddha). Just as I now praise the inconceivable merits of all the Buddhas, those Buddhas also praise my inconceivable merits, and say: 'Śākyamuni Buddha (Śākyamuni Buddha) is able to'
為甚難希有之事。能于娑婆國土五濁惡世。劫濁。見濁。煩惱濁。眾生濁。命濁中。得阿耨多羅三藐三菩提。為諸眾生說是一切世間難信之法。舍利弗。當知我於五濁惡世行此難事。得阿耨多羅三藐三菩提。為一切世間說此難信之法。是為甚難。佛說此經已。舍利弗及諸比丘。一切世間天人阿修羅等。聞佛所說。歡喜信受。作禮而去。
佛說阿彌陀經
考證
對越
詩清廟之章曰。對越在天。駿奔走在廟○今佛前禮誦。故以對越名篇。
佛說阿彌陀經
蓮師疏云。此經本名稱讚不可思議功德。一切諸佛所護念經。今名是什師改定。自有二義。一者佛攝無盡義故。二者彼佛人所樂聞故。
如是我聞
妙宗鈔云。言是事如是。我聞異外道之不稟佛。我親承于佛也○太論經云。佛將涅槃。阿難問佛。一切經首。當安何語。佛答曰。如是我聞一時佛在某處某國土。與某大眾。非獨我法如是。三世諸佛經初亦然。
佛
佛亦名薄伽梵。具六義。一自在。二熾盛。三端嚴。四名稱。五吉祥。六尊貴。舊婆伽梵。訛也○妙宗鈔云。佛者。一切智異外道。慈悲異二乘。平等異小菩薩。究竟覺異諸因位。四種分別○蓮師疏云。佛者梵語。此云覺者。備三覺故。自覺異凡夫
【現代漢語翻譯】 現代漢語譯本 這是非常困難和稀有的事情，能夠在娑婆國土（Saha world，指我們所居住的充滿苦難的世界）五濁惡世（five turbidities，指劫濁、見濁、煩惱濁、眾生濁、命濁）中，證得阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺，即最高的智慧和覺悟），併爲眾生宣說這世間難以置信的佛法。舍利弗（Sariputra，佛陀的十大弟子之一），你應該知道，我在這五濁惡世中行持這艱難之事，證得阿耨多羅三藐三菩提，為一切世間宣說這難以置信的佛法，這是非常困難的。佛陀說完這部經后，舍利弗以及各位比丘（bhikkhu，佛教僧侶），一切世間的天人（deva，天神）阿修羅（asura，一種神道生物）等，聽聞佛陀所說，歡喜信受，作禮后離去。
佛說阿彌陀經
考證
對越
《詩·清廟》篇說：『對越在天』。『駿奔走在廟』。現在在佛前禮誦，所以用『對越』來命名此篇。
佛說阿彌陀經
蓮師疏中說：這部經原本的名稱是《稱讚不可思議功德一切諸佛所護念經》。現在的名字是鳩摩羅什法師（Kumarajiva）改定的，其中有兩層含義。一是佛陀包含無盡的意義，二是阿彌陀佛（Amitabha）的名號是人們所樂於聽聞的。
如是我聞
妙宗鈔中說：『如是』是指這件事是這樣的。『我聞』是爲了區別于不稟承佛陀教誨的外道，表示我阿難（Ananda，佛陀的十大弟子之一）是親自從佛陀那裡聽聞的。摩訶僧祇律（Mahasanghika Vinaya）中說，佛陀將要涅槃（nirvana，佛教中的寂滅狀態）時，阿難問佛陀，一切佛經的開頭應該安放什麼語句。佛陀回答說：『如是我聞，一時佛在某處某國土，與某大眾』。不僅我的佛法是這樣，過去、現在、未來三世諸佛的經典開頭也是如此。
佛
佛也稱為薄伽梵（Bhagavan，世尊），具有六種含義：一、自在；二、熾盛；三、端嚴；四、名稱；五、吉祥；六、尊貴。舊譯的『婆伽梵』是訛誤的。妙宗鈔中說：佛陀是一切智，不同於外道；具有慈悲心，不同於二乘（聲聞乘和緣覺乘）；具有平等心，不同於小菩薩；具有究竟的覺悟，不同於還在因位的菩薩。這四種區別。蓮師疏中說：佛是梵語，翻譯成漢語是『覺者』，具備三種覺悟：自覺，不同於凡夫。
【English Translation】 English version This is an extremely difficult and rare thing, to be able to attain Anuttara-samyak-sambodhi (unexcelled complete enlightenment, the highest wisdom and awakening) in the Saha world (the world we live in, filled with suffering), in the evil age of the five turbidities (kalpa turbidity, view turbidity, affliction turbidity, sentient being turbidity, and life turbidity), and to proclaim this Dharma, which is difficult for the world to believe, to sentient beings. Sariputra (one of the Buddha's ten great disciples), you should know that I have accomplished this difficult task in this evil age of the five turbidities, attained Anuttara-samyak-sambodhi, and proclaimed this Dharma, which is difficult for the world to believe. This is extremely difficult. After the Buddha finished speaking this Sutra, Sariputra and all the Bhikkhus (Buddhist monks), all the Devas (gods) and Asuras (a type of divine being) in the world, and others, heard what the Buddha said, rejoiced, believed, and respectfully departed.
The Sutra Spoken by the Buddha on Amitabha
Textual Research
Correspondence
The 'Qing Miao' chapter of the 'Book of Odes' says: 'Correspond to the heavens.' 'Swiftly running in the temple.' Now, reciting and paying homage before the Buddha, hence the chapter is named 'Correspondence'.
The Sutra Spoken by the Buddha on Amitabha
The Lotus Master's commentary says: The original name of this Sutra is 'Sutra of Praising Inconceivable Merits, Protected and Remembered by All Buddhas.' The current name was changed by Master Kumarajiva (a famous translator of Buddhist scriptures), and it has two meanings. First, the Buddha encompasses endless meanings. Second, the name of Amitabha (the Buddha of Infinite Light) is what people like to hear.
'Thus Have I Heard'
The 'Miao Zong Chao' says: 'Thus' means that this matter is like this. 'I heard' is to distinguish it from the heretics who do not follow the Buddha's teachings, indicating that I, Ananda (one of the Buddha's ten great disciples), personally heard it from the Buddha. The Mahasanghika Vinaya says that when the Buddha was about to enter Nirvana (the state of cessation in Buddhism), Ananda asked the Buddha what words should be placed at the beginning of all Sutras. The Buddha replied: 'Thus have I heard, at one time the Buddha was in such and such a place in such and such a country, with such and such a great assembly.' Not only is my Dharma like this, but the beginnings of the Sutras of the Buddhas of the past, present, and future are also like this.
Buddha
Buddha is also called Bhagavan (the Blessed One), which has six meanings: 1. Freedom; 2. Intensity; 3. Perfection; 4. Name; 5. Auspiciousness; 6. Nobility. The old translation 'Po Jia Fan' is a corruption. The 'Miao Zong Chao' says: The Buddha is all-knowing, different from heretics; has compassion, different from the Two Vehicles (Sravaka Vehicle and Pratyekabuddha Vehicle); has equanimity, different from small Bodhisattvas; has ultimate enlightenment, different from Bodhisattvas who are still in the causal stage. These are the four distinctions. The Lotus Master's commentary says: Buddha is a Sanskrit word, which translates to 'Awakened One' in Chinese, possessing three kinds of awakening: self-awakening, different from ordinary people.
。覺他異二乘。覺滿異菩薩。三覺俱圓。故云覺也。
舍衛國
梵語亦云室羅筏悉底。波斯匿王所居之國。
祗樹
祗者。匿王太子祗陀也。樹是祗陀太子所施。故云祗樹。
給孤獨園
舍衛國有一長者。名曰須達多。常施孤獨貧人。故云給孤獨。長者嘗側金布地。與太子買此園。建精舍。請佛說法。
與大比丘僧
比音鼻。此云乞士。謂上乞法于諸佛。以明己之真性。下乞食於世人。以為世人多種福德。又云含三義。乞士。破惡。怖魔○蓮師鈔云。乞食資身。乞法資心。怖魔者。出家離欲。趨向無生。魔失黨與。生怖畏故。破惡者。能破煩惱。九十八使。悉皆斷絕故○僧者梵語。具云僧伽。此云眾和合。
千二百五十人
䟽云。三迦葉弟子共一千。目犍連。舍利。二人弟子。共二百五十人。合成故○此眾並先事外道。勤苦累劫。一無所得。才遇佛。即得上果。故感恩德為常隨眾。
大阿羅漢
含三義。一應供。為人天福田。乞士果也。二殺賊。斷煩惱盡。破惡果也。三無生。不受後有。怖魔果也。
長老
疏云。長老者。德長臘老。又德臘具一亦通稱長老。鈔云。臘者。出家一歲為一臘。
舍利弗
疏云。梵
【現代漢語翻譯】 現代漢語譯本：覺悟不同於二乘（聲聞和緣覺）。覺悟圓滿不同於菩薩。三覺（自覺、覺他、覺行圓滿）都圓滿，所以稱為覺。
舍衛國（Śrāvastī） 梵語也稱為室羅筏悉底（Śrāvastī）。是波斯匿王（Prasenajit）所居住的國家。
祗樹（Jeta's tree） 祗（Jeta）是指波斯匿王的太子祗陀（Jeta）。樹是祗陀太子所佈施的，所以稱為祗樹。
給孤獨園（Anāthapiṇḍada's Park） 舍衛國有一位長者，名叫須達多（Sudatta），經常佈施給孤獨貧窮的人，所以稱為給孤獨（Anāthapiṇḍada）。長者曾經用金子鋪滿地面，與太子買下這個園林，建造精舍，邀請佛陀說法。
與大比丘僧（with a large community of monks） 比（bhikṣu）音同鼻。這裡的意思是乞士。指的是向上向諸佛乞求佛法，以明白自己的真性；向下向世人乞討食物，以便為世人種下多種福德。又說包含三種含義：乞士、破惡、怖魔。蓮師鈔中說：『乞食是爲了資養身體，乞法是爲了資養心性。』怖魔，指出家離開慾望，趨向無生，魔失去了黨羽，產生怖畏的緣故。破惡，指能夠破除煩惱，九十八使，全部斷絕的緣故。僧（saṃgha）是梵語，具足的說法是僧伽（saṃgha），這裡的意思是大眾和合。
千二百五十人 疏中說：三迦葉（three Kāśyapas）的弟子共一千人，目犍連（Maudgalyāyana）、舍利弗（Śāriputra）二人的弟子共二百五十人，合在一起。這些人先前都侍奉外道，勤苦修行累劫，一無所得，才遇到佛陀，立即證得上果，所以感恩佛德，成為常隨眾。
大阿羅漢（great Arhats） 包含三種含義：一應供（worthy of offerings），是人天福田，是乞士的果報。二殺賊（destroying the thief），斷盡煩惱，是破惡的果報。三無生（no rebirth），不再受後有，是怖魔的果報。
長老（elder） 疏中說：長老，是德行高、年齡大的人。又德行和年齡具備其中之一，也可以通稱為長老。鈔中說：臘，指出家一年為一臘。
舍利弗（Śāriputra） 疏中說：梵
【English Translation】 English version: 'Awakening' is different from the Two Vehicles (Śrāvakas and Pratyekabuddhas). Complete awakening is different from Bodhisattvas. The three awakenings (self-awakening, awakening others, and perfect practice) are all complete, hence it is called 'awakening'.
Śrāvastī In Sanskrit, it is also called Śrāvastī. It is the country where King Prasenajit resided.
Jeta's tree Jeta refers to Prince Jeta, the son of King Prasenajit. The tree was donated by Prince Jeta, hence it is called Jeta's tree.
Anāthapiṇḍada's Park In Śrāvastī, there was a wealthy man named Sudatta, who often gave to the orphaned and poor, hence he was called Anāthapiṇḍada. The wealthy man once covered the ground with gold to buy this park from the prince, built a monastery, and invited the Buddha to teach the Dharma.
With a large community of monks Bhikṣu sounds like 'bi'. It means 'beggar'. It refers to begging for the Dharma from all Buddhas to understand one's true nature; and begging for food from the people of the world to plant many blessings for the people. It is also said to contain three meanings: beggar, destroyer of evil, and fear of demons. The Lotus Master's notes say: 'Begging for food nourishes the body, begging for the Dharma nourishes the mind.' 'Fear of demons' means leaving desires and heading towards non-birth, the demons lose their followers and generate fear. 'Destroyer of evil' means being able to destroy afflictions, the ninety-eight tendencies, all completely cut off. Saṃgha is a Sanskrit word, the full term is saṃgha, which means 'harmonious assembly'.
Twelve hundred and fifty people The commentary says: The disciples of the three Kāśyapas totaled one thousand, and the disciples of Maudgalyāyana and Śāriputra totaled two hundred and fifty, combined together. These people previously served external paths, diligently cultivated for many kalpas, and gained nothing. Only when they met the Buddha did they immediately attain the fruit, so they were grateful for the Buddha's virtue and became constant followers.
Great Arhats Contains three meanings: first, worthy of offerings, being a field of merit for humans and gods, is the fruit of a beggar. Second, destroying the thief, cutting off all afflictions, is the fruit of destroying evil. Third, no rebirth, no longer subject to future existence, is the fruit of fearing demons.
Elder The commentary says: 'Elder' refers to someone with high virtue and old age. Also, having either virtue or age can be generally called an elder. The notes say: 'Vassa' means one year of monastic life.
Śāriputra The commentary says: Sanskrit
語舍利。此云鹙鷺。梵語弗。此雲子。故云鹙子。亦云身子○其母名舍利。以其眼黑白分明。轉動流利如之。故連母為名。智慧第一。
目犍連
鈔云。目犍連。姓也。名拘律陀。拘律陀者樹名。禱樹神而生。因以為名。神通第一。
迦葉
疏云。此云大龜氏。鈔云。先世學道。有靈龜負圖而出。因以為姓。名畢缽羅。亦樹也。頭陀第一。
迦旃延
疏云。迦旃延。姓也。南天竺婆羅門族也。此云文釋。論議第一○什曰。善解契經者也。
拘絺羅
疏云。此云大膝。從狀得名。舍利弗舅氏。答問第一。
離婆多
疏云。此云星宿。無倒亂第一。鈔云。星宿者。從星乞子而生。因以為名。無倒亂者。心正故不顛倒。心定故不散亂。
周利槃陀伽
疏云。此云繼道○其母省親。生於路傍。資性魯鈍。唯誦半偈。久之忽悟。垢凈惑除。得阿羅漢。
難陀
此云善歡喜。佛之親弟也。
阿難陀
此云慶喜。白飯王之子。佛之堂弟也。佛成道日生。舉國欣慶。因立佳名。其多聞第一。
羅睺羅
疏云。此云覆障。密行第一。鈔云。覆障者。本阿修羅名。能以手障日月。故名覆障。障有二義。一云佛為所障。不
【現代漢語翻譯】 現代漢語譯本 舍利弗（Śāriputra）：又名舍利子，意為『鹙鷺之子』。『舍利』，此譯為『鹙鷺』。梵語『弗』，此譯為『子』，所以稱為『鹙子』，也稱『身子』。他的母親名為舍利，因為她的眼睛黑白分明，轉動靈活如鹙鷺的眼睛，所以連帶母親的名字一起稱呼。舍利弗智慧第一。
目犍連（Maudgalyāyana）：目犍連是他的姓，名為拘律陀（Kolita）。拘律陀是一種樹的名字，因祈禱樹神而生，因此以此為名。目犍連神通第一。
迦葉（Kāśyapa）：疏中說，意為『大龜氏』。鈔中說，他的先世修道，有靈龜揹負圖而出，因此以此為姓。名為畢缽羅（Pippala），也是一種樹名。迦葉頭陀行第一。
迦旃延（Kātyāyana）：疏中說，迦旃延是他的姓，是南天竺婆羅門族。意為『文飾』，論議第一。什法師說，是善於理解契經的人。
拘絺羅（Kauṣṭhila）：疏中說，意為『大膝』，因其外貌特徵而得名，是舍利弗的舅舅，答問第一。
離婆多（Revata）：疏中說，意為『星宿』，無倒亂第一。鈔中說，『星宿』是因為向星宿祈求而生，因此以此為名。『無倒亂』是因為心正而不顛倒，心定而不散亂。
周利槃陀伽（Cūḍapanthaka）：疏中說，意為『繼道』。他的母親回孃家探親，在路旁生下了他。他資質愚鈍，只能背誦半句偈語，但時間久了忽然醒悟，污垢消除，煩惱斷盡，證得阿羅漢果。
難陀（Nanda）：意為『善歡喜』，是佛陀的親弟弟。
阿難陀（Ānanda）：意為『慶喜』，是白飯王之子，佛陀的堂弟。在佛陀成道之日出生，舉國歡慶，因此取了這個吉祥的名字。阿難陀多聞第一。
羅睺羅（Rāhula）：疏中說，意為『覆障』，密行第一。鈔中說，『覆障』原本是阿修羅的名字，能用手遮蔽日月，所以名為覆障。『障』有兩種含義，一是說佛陀被他所障，不能...
【English Translation】 English version Śāriputra: Also known as Śāriputra, meaning 'son of the heron'. 'Śāri' is translated as 'heron'. The Sanskrit word 'putra' is translated as 'son', hence the name 'Śāriputra', also known as 'Śaradvatīputra'. His mother's name was Śāri, because her eyes were clear with distinct black and white, and moved as gracefully as a heron's eyes, so he was named after his mother. Śāriputra was foremost in wisdom.
Maudgalyāyana: Maudgalyāyana is his surname, his name is Kolita. Kolita is the name of a tree, named so because he was born after praying to the tree spirit. Maudgalyāyana was foremost in supernatural powers.
Kāśyapa: The commentary says, it means 'Great Turtle Clan'. The notes say that his ancestors practiced the Way, and a divine turtle emerged carrying a diagram, hence the surname. His name is Pippala, also the name of a tree. Kāśyapa was foremost in ascetic practices.
Kātyāyana: The commentary says that Kātyāyana is his surname, from the Brahmin caste of South India. It means 'eloquent explanation', foremost in debate. The Venerable Kumārajīva said that he is skilled in understanding the sūtras.
Kauṣṭhila: The commentary says it means 'large knees', named after his physical characteristic, he was Śāriputra's uncle, foremost in answering questions.
Revata: The commentary says it means 'star constellation', foremost in non-confusion. The notes say that 'star constellation' is because he was born after praying to the stars, hence the name. 'Non-confusion' is because his mind is upright and not inverted, his mind is stable and not scattered.
Cūḍapanthaka: The commentary says it means 'successor to the path'. His mother was returning home to visit her parents and gave birth to him by the roadside. He was dull-witted and could only recite half a verse, but after a long time he suddenly awakened, his defilements were cleansed, and he attained Arhatship.
Nanda: It means 'good joy', he was the Buddha's own brother.
Ānanda: It means 'joyful celebration', he was the son of King Śuddhodana, the Buddha's cousin. He was born on the day the Buddha attained enlightenment, and the whole country rejoiced, hence the auspicious name. Ānanda was foremost in hearing and remembering.
Rāhula: The commentary says it means 'obstacle covering', foremost in secret practices. The notes say that 'obstacle covering' was originally the name of an Asura, who could cover the sun and moon with his hands, hence the name 'obstacle covering'. 'Obstacle' has two meanings, one is that the Buddha was obstructed by him, unable to...
即出家。一云六年在胎。已自被障也。積行而人不知。惟佛能知。故曰密行第一。
憍梵波提
疏云。此云牛呞。受天供養第一○宿生為牛。食已轉噍。余報未盡。故受此名。常居天上。諸天敬奉。故云受天供第一。
賓頭羅頗羅墮
疏云。上三字。此云不動。名也。下三字。此云利根。姓也。鈔云。其族凡十八。稱名在先。別其餘也。
迦留陀夷
疏云。此云黑光。鈔云。其黑色光耀異常故。
劫賓那
疏云。此雲房宿。知星宿第一。鈔云。不假璣衡。通曉天象也。
薄拘羅
疏云。此云善容。壽命第一。鈔云。顏貌端正。故曰善容。壽年百有六十。由昔持不殺戒也。
阿㝹樓䭾
鈔云。昔于饑世。以稷飯施辟支佛。九十一劫資用充足。所求如意。遂得天眼第一。
菩薩摩訶薩
菩薩者梵語。菩提薩埵。此云覺有情。同佛所證曰覺。無明未盡曰有情。摩訶薩。此云大道心眾生。菩薩摩訶薩。猶云菩薩中大菩薩也。
文殊師利
此云妙德。以微妙三德。同佛所證故。鈔云。亦云曼殊室利。三德。信行智也。
法王子
疏云。入法正位。故名法王子。又云。以法化人。故名法王子。
阿逸多
【現代漢語翻譯】 現代漢語譯本 隨即出家。有人說在母胎中六年，就已經被業障所纏繞。積累善行而不為人知，只有佛才能知曉，所以說他是『密行第一』。
憍梵波提（Gavampati）： 疏中說，此譯為『牛呞』（cow-chewer）。因為前世是牛，以天上的食物為供養，吃完后還像牛一樣反芻，過去的業報還沒有結束，所以得到這個名字。他常住在天上，諸天都尊敬供奉他，所以說是『受天供養第一』。
賓頭羅頗羅墮（Pindola Bharadvaja）： 疏中說，前三個字譯為『不動』，是他的名字。后三個字譯為『利根』，是他的姓。鈔中說，他的家族共有十八個，稱名時把姓放在前面，是爲了區別于其他人。
迦留陀夷（Kaludayi）： 疏中說，此譯為『黑光』。鈔中說，他的黑色光芒非常耀眼。
劫賓那（Kappina）： 疏中說，此譯為『房宿』，是『知星宿第一』。鈔中說，不需要任何儀器，就能通曉天象。
薄拘羅（Bakula）： 疏中說，此譯為『善容』，是『壽命第一』。鈔中說，因為他的容貌端正，所以稱為『善容』。壽命長達一百六十歲，這是因為過去持不殺生戒的緣故。
阿㝹樓䭾（Aniruddha）： 鈔中說，過去在饑荒的年代，用粗米飯供養辟支佛（Pratyekabuddha），因此在九十一劫中資用充足，所求如意，最終獲得『天眼第一』。
菩薩摩訶薩（Bodhisattva-Mahasattva）： 菩薩（Bodhisattva）是梵語菩提薩埵（Bodhisattva）的簡稱，這裡譯為『覺有情』。與佛所證悟的相同稱為『覺』，無明尚未斷盡稱為『有情』。摩訶薩（Mahasattva），這裡譯為『大道心眾生』。菩薩摩訶薩，就像是說菩薩中的大菩薩。
文殊師利（Manjusri）： 這裡譯為『妙德』，因為他以微妙的三德，與佛所證悟的相同。鈔中說，也譯為曼殊室利（Manjusri），三德指的是信、行、智。
法王子： 疏中說，進入佛法的正位，所以稱為法王子。又說，因為用佛法教化他人，所以稱為法王子。
阿逸多（Ajita）
【English Translation】 English version Immediately he renounced the household life. Some say that he was in the womb for six years, and was already obstructed by karmic hindrances. He accumulated virtuous deeds without anyone knowing, only the Buddha knew, therefore it is said that he was 'first in secret practice'.
Gavampati: The commentary says, this translates to 'cow-chewer'. Because in a previous life he was a cow, and received offerings of heavenly food, and after eating he ruminated like a cow, the remaining karmic retribution had not ended, so he received this name. He often resides in the heavens, and the devas (gods) respect and revere him, therefore it is said that he is 'first in receiving heavenly offerings'.
Pindola Bharadvaja: The commentary says, the first three characters translate to 'immovable', which is his name. The last three characters translate to 'keen faculties', which is his surname. The notes say that his clan has a total of eighteen, and the surname is mentioned first to distinguish him from others.
Kaludayi: The commentary says, this translates to 'black light'. The notes say that his black light is exceptionally radiant.
Kappina: The commentary says, this translates to 'room constellation', and he is 'first in knowing constellations'. The notes say that without relying on any instruments, he is thoroughly knowledgeable about celestial phenomena.
Bakula: The commentary says, this translates to 'good appearance', and he is 'first in longevity'. The notes say that because his appearance is upright and proper, he is called 'good appearance'. He lived to be one hundred and sixty years old, which is due to upholding the precept of not killing in the past.
Aniruddha: The notes say that in a past famine-stricken age, he offered coarse rice to a Pratyekabuddha (a self-enlightened Buddha), therefore for ninety-one kalpas (eons) his resources were abundant and his wishes were fulfilled, and he eventually obtained 'first in heavenly eye'.
Bodhisattva-Mahasattva: Bodhisattva is the abbreviation of the Sanskrit word Bodhisattva, which is translated here as 'sentient being of enlightenment'. Being the same as what the Buddha realized is called 'enlightenment', and not having exhausted ignorance is called 'sentient being'. Mahasattva, is translated here as 'sentient being with a great mind for the path'. Bodhisattva-Mahasattva, is like saying a great Bodhisattva among Bodhisattvas.
Manjusri: This translates to 'wonderful virtue', because he has the same subtle three virtues as the Buddha's realization. The notes say that it is also translated as Manjusri, and the three virtues refer to faith, practice, and wisdom.
Prince of Dharma: The commentary says, entering the proper position of the Dharma, therefore he is called the Prince of Dharma. It also says, because he transforms people with the Dharma, therefore he is called the Prince of Dharma.
Ajita
疏云。此云無能勝。即彌勒佛也。鈔云。慈氏。姓也。阿逸多。名也。
干陀訶提
疏云。此云不休息。鈔云。自利精進。利他精進也。
常精進菩薩
鈔云。此二菩薩。名殊而德一者也。
釋提桓因
疏云。此云能天主。忉利天王也。
無量諸天大眾
欲色界中諸梵天王。護世四王等也。兼四眾八部。故言大眾俱。
極樂
梵語須摩提。此雲安樂。亦名安養。亦名清泰。亦名妙意。名雖小殊。皆極樂義。以五濁輕重而分凈穢。娑婆五濁重。故兼四惡趣。輪迴不息。安養五濁輕。惟有人天。皆得不退。故名極樂。四土之中。此是同居土。盡理言之。唯究竟寂光。是真極樂。
阿彌陀
梵語也。此云無量。阿。無也。彌陀。量也。無量光佛。無量壽佛。
眾苦諸樂
疏云。眾苦者。諸經論開。有三苦八苦一十苦。又約二種生死。則變易亦苦。況其餘者。以苦事非一。故曰眾苦也。諸樂者。如經所陳。二種清凈莊嚴。亦以樂事非一。故曰諸樂也。
七重欄楯
疏云。欄楯圍于樹外。羅網覆于樹上。重重相間。其數有七也。鈔云。橫曰欄。直曰楯。
四寶
疏云。七寶前四也。
八功德水
【現代漢語翻譯】 現代漢語譯本 疏云：此云『無能勝』（Wunengsheng），即彌勒佛（Maitreya Buddha）。鈔云：『慈氏』（Cishi）是姓，『阿逸多』（Ajita）是名。 干陀訶提（Gandhahati） 疏云：此云『不休息』。鈔云：自利精進，利他精進。 常精進菩薩（Sadāparibhūta Bodhisattva） 鈔云：此二菩薩，名殊而德一。 釋提桓因（Śakro devānām indraḥ） 疏云：此云『能天主』，忉利天王（Trāyastriṃśa）也。 無量諸天大眾 欲界中諸梵天王（Brahmā），護世四王（Lokapāla）等也。兼四眾八部，故言大眾俱。 極樂 梵語須摩提（Sukhavati），此雲安樂，亦名安養，亦名清泰，亦名妙意。名雖小殊，皆極樂義。以五濁輕重而分凈穢。娑婆（Saha）五濁重，故兼四惡趣，輪迴不息。安養五濁輕，惟有人天，皆得不退。故名極樂。四土之中，此是同居土。盡理言之，唯究竟寂光，是真極樂。 阿彌陀（Amitābha） 梵語也。此云無量。阿，無也。彌陀，量也。無量光佛，無量壽佛。 眾苦諸樂 疏云：眾苦者，諸經論開，有三苦八苦一十苦。又約二種生死，則變易亦苦，況其餘者。以苦事非一，故曰眾苦也。諸樂者，如經所陳，二種清凈莊嚴。亦以樂事非一，故曰諸樂也。 七重欄楯 疏云：欄楯圍于樹外，羅網覆于樹上，重重相間，其數有七也。鈔云：橫曰欄，直曰楯。 四寶 疏云：七寶前四也。 八功德水
【English Translation】 English version Commentary: This means 'Invincible'. It refers to Maitreya Buddha (Maitreya Buddha). Notes: 'Cishi' (Cishi) is the surname. 'Ajita' (Ajita) is the name. Gandhahati (Gandhahati) Commentary: This means 'Non-stopping'. Notes: Self-benefiting diligence, other-benefiting diligence. Sadāparibhūta Bodhisattva (Sadāparibhūta Bodhisattva) Notes: These two Bodhisattvas have different names but the same virtue. Śakro devānām indraḥ (Śakro devānām indraḥ) Commentary: This means 'Lord of Gods', the King of Trāyastriṃśa Heaven (Trāyastriṃśa). Immeasurable Great Assembly of Gods The Brahma Kings (Brahmā) in the desire realm, the Four Heavenly Kings (Lokapāla), etc. Including the four assemblies and eight divisions, hence the term 'great assembly'. Sukhavati In Sanskrit, Sukhavati (Sukhavati), which means 'peace and happiness', also known as 'An養', 'Qingtai', and 'Miao Yi'. Although the names are slightly different, they all mean Sukhavati. Purity and defilement are distinguished by the severity of the five turbidities. Saha (Saha) is heavily burdened with the five turbidities, thus including the four evil realms, with endless cycles of rebirth. Sukhavati is lightly burdened with the five turbidities, with only humans and gods, all of whom attain non-retrogression. Therefore, it is called Sukhavati. Among the four lands, this is the Land of Co-dwelling with Ordinary Beings. Speaking in terms of ultimate principle, only the ultimate Tranquil Light is the true Sukhavati. Amitābha (Amitābha) In Sanskrit. It means 'immeasurable'. 'A' means 'no'. 'Mitābha' means 'measure'. Immeasurable Light Buddha, Immeasurable Life Buddha. Various Sufferings and Various Joys Commentary: 'Various sufferings' are explained in various sutras and treatises as the three sufferings, eight sufferings, and ten sufferings. Furthermore, in terms of the two kinds of birth and death, transformation is also suffering, let alone other things. Because the matters of suffering are not singular, it is called 'various sufferings'. 'Various joys' are like the two kinds of pure adornments described in the sutras. Because the matters of joy are not singular, it is called 'various joys'. Seven Rows of Railings Commentary: The railings surround the outside of the trees, and the nets cover the trees above, with layers upon layers interspersed, numbering seven. Notes: Horizontal is called 'rail', vertical is called 'post'. Four Treasures Commentary: The first four of the seven treasures. Eight Waters of Merit
疏云。一澄凈。二清冷。三甘美。四輕軟。五潤澤。六安和。七除飢渴。八長養諸根。具八種功德。利益眾生也。
上有樓閣
觀經云。眾寶國土。一一界上。有五百億寶樓。大本云。其講堂精舍宮殿樓觀。皆七寶莊嚴。自然化成者也。又大本云。是諸樓閣。有隨意高大。浮於空中若雲氣者。有不能隨意高大。止在地上者。以求道時。德有厚薄所致。
池中蓮華
青色者。名優缽羅華。黃色者。名拘勿頭華。赤色者。名波羅摩華。白色者。名芬陀利華。觀經云。一一池中有六十億七寶蓮華。則非止四色。一一蓮華。團圍正等十二由旬。非止如車輪也。大本云。隨機所見。優劣不同耳。
晝夜六時
鈔云。此土日月循環。繞須彌而分晝夜。彼國既無須彌。又無日月。常明不昏。晝夜無辨。唯以花開鳥鳴而為晝。花合鳥棲而為夜也。
曼陀羅華
疏云。此天華名也。此云適意。亦名白華。
舍利
此云春鶯。亦云鹙鷺。
迦陵頻伽
此云妙音。出雪山。在殼時。其音已超眾鳥。
共命
鈔云。雪山有二頭鳥。一曰迦婁嗏。一云優波迦婁嗏。是也。今刻繪作人身二首。恐非。
和雅音
鈔云。和則聽者躁心什。
【現代漢語翻譯】 現代漢語譯本 疏云：一、澄凈；二、清冷；三、甘美；四、輕軟；五、潤澤；六、安和；七、解除飢渴；八、長養諸根。具備這八種功德，利益眾生。
上有樓閣
《觀經》（《觀無量壽經》的簡稱）說：『眾寶國土，每一個界上，都有五百億寶樓。』《大本》（指《無量壽經》）說：『那些講堂、精舍、宮殿、樓觀，都是七寶莊嚴，自然化成的。』又《大本》說：『這些樓閣，有的可以隨意高大，漂浮在空中像雲氣一樣；有的不能隨意高大，只能在地上。』這是因為求道時，功德有厚薄所導致的。
池中蓮華
青色的，名叫優缽羅華（Utpala，青蓮花）；黃色的，名叫拘勿頭華（Kumuda，黃蓮花）；紅色的，名叫波羅摩華（Padma，紅蓮花）；白色的，名叫芬陀利華（Pundarika，白蓮花）。《觀經》說：『每一個池中都有六十億七寶蓮華。』所以不止四種顏色。每一朵蓮華，團團圍繞，正等十二由旬（Yojana，古印度長度單位）。也不止像車輪那麼大。《大本》說：『隨著各人根器所見，優劣不同罷了。』
晝夜六時
鈔（經文註釋）說：『此土日月循環，繞須彌山（Sumeru，佛教中的世界中心）而分晝夜。彼國既然沒有須彌山，又沒有日月，常明不昏，晝夜沒有分別。只是以花開鳥鳴作為白天，花合鳥棲作為夜晚。』
曼陀羅華
疏（經文註釋）說：『這是天華的名字。』此云適意，也叫白華。
舍利
此云春鶯，也叫鹙鷺。
迦陵頻伽
此云妙音。出自雪山。在蛋殼裡的時候，它的聲音已經超越了眾鳥。
共命
鈔（經文註釋）說：『雪山有一種兩個頭的鳥，一個叫迦婁嗏（Kalukaranda），一個叫優波迦婁嗏（Upakaranda）。』就是它。現在刻繪成人的身體兩個頭，恐怕不對。
和雅音
鈔（經文註釋）說：『和則聽者躁心息。』
【English Translation】 English version Auspicious clouds: 1. Clarity; 2. Coolness; 3. Sweetness; 4. Lightness and softness; 5. Moistness; 6. Peace and harmony; 7. Removal of hunger and thirst; 8. Nourishment of all roots (of good). Possessing these eight kinds of merits, they benefit sentient beings.
Above are pavilions and towers
The Contemplation Sutra (short for The Sutra of Contemplation on the Buddha of Immeasurable Life) says: 'In the lands adorned with various treasures, on each boundary, there are five hundred billion jeweled pavilions.' The Larger Sutra (referring to the Larger Sutra of Immeasurable Life) says: 'Those lecture halls, monasteries, palaces, pavilions, and towers are all adorned with the seven treasures and are naturally manifested.' Furthermore, the Larger Sutra says: 'These pavilions and towers, some can be as high and large as one wishes, floating in the air like clouds; others cannot be as high and large as one wishes and remain on the ground.' This is because the merits accumulated during the pursuit of the path are either substantial or meager.
Lotus flowers in the pond
Those that are blue are called Utpala (blue lotus); those that are yellow are called Kumuda (yellow lotus); those that are red are called Padma (red lotus); those that are white are called Pundarika (white lotus). The Contemplation Sutra says: 'In each pond, there are sixty billion jeweled lotus flowers.' Therefore, there are more than just four colors. Each lotus flower, round and encircling, is exactly twelve Yojana (an ancient Indian unit of distance) in circumference. They are not just as large as cartwheels. The Larger Sutra says: 'Depending on each individual's capacity and perception, the quality varies.'
Six periods of day and night
The commentary says: 'In this land, the sun and moon cycle, revolving around Mount Sumeru (the central mountain in Buddhist cosmology), dividing day and night. Since that land has no Mount Sumeru and no sun or moon, it is constantly bright and not dark, and there is no distinction between day and night. Only the opening of flowers and the singing of birds mark the day, and the closing of flowers and the roosting of birds mark the night.'
Mandārava flowers
The commentary says: 'This is the name of a celestial flower.' It means 'suitable to the mind' and is also called 'white flower'.
Śāri
This is called 'spring oriole' or 'egret'.
Kalaviṅka
This means 'wonderful sound'. It comes from the snowy mountains. Even while still in its shell, its sound surpasses that of all other birds.
Jīvaṃjīvaka (Common-life bird)
The commentary says: 'In the snowy mountains, there is a two-headed bird, one called Kalukaranda and the other called Upakaranda.' That is it. Now, it is carved and painted as a human body with two heads, which is probably incorrect.
Harmonious and elegant sound
The commentary says: 'Harmony calms the restless mind of the listener.'
雅則聽者欲心平。由瑟缺于和。鄭聲背于雅。鳥兼二美。
五根
疏云。一信。二進。三念。四定。五慧。能生聖道。故名為根。
五力
疏云。即前五根。增長具有大力。故名為力。
七菩提分
疏云。即七覺支。一擇法。二精進。三喜。四除。五舍。六定。七念。七念者。修出世道時。善能覺了。常使定慧均平。若心沉沒。當念用擇進喜三支。察而起之。若心浮動。當念用除舍定三支。攝而伏之。唸唸調和。使中適故。
八聖道分
疏云。亦名八正道。謂一正見。二正思惟。三正語。四正業。五正命。六正精進。七正念。八正定。
光明無量
疏云。光明有二。一者智光。二者身光。復有二義。一者常光。二者放光。又光所因復有二義。一是萬德所成。一是本願所致。鈔云。十方諸佛頂中光明。有照一里二里者。如是漸遠。有照二百萬里者。有照一世界。二世界。如是漸遠。有照二百萬世界者。唯阿彌陀佛光明。照十方世界。無有窮盡。故號無量光佛。疏云。大本及觀經題。皆止云無量壽。不言光者。何義。蓋以金光金體。不相離故。言壽。則光在其中矣。
成佛十劫
鈔云。今依唐譯云。十大劫亦應無量。如法華中。眾疑世尊成佛
未久。云何曠劫菩薩。是所教化。佛言我實成佛以來。無量無邊劫。則彌陀成佛。其可量乎。
阿鞞䟦致
此云不退轉。又云阿唯越致。法華經云。是諸菩薩。皆阿唯越致。轉不退法輪。
一生補處
疏云。補處者。止此一生。次補佛位。即等覺菩薩也。鈔云。止此一生者。此土修行。捨身受身。千生萬生。未有窮已。乃至證三果者。猶尚有生。阿羅漢地。方斷後有。不得成佛。今此唯餘一生。次即補佛。前如護明。后如慈氏。
善根福德
疏云。欲生彼國。須多善多福。今持名。乃善中之善。福中之福。正所謂發菩提心。而為生彼國之大因緣也。問。以持名為多善根福德。此經之外。別有證據否。答。歷歷可證。善根者。如大悲經。大莊嚴經論。華嚴第十四迴向。皆以稱名為善根。而今經持名。正迴向無上菩提之善根也。以阿彌陀佛。即無上菩提故。是則善中之善。名多善也。證福德者。如大品般若經。稱揚諸佛功德經。增一阿含經。及智論。皆以持名為福德之明證也。亦有二義。一者彌陀乃萬德名號。一名才舉。萬德齊圓。不期于福。福已備故。二者以持念力。自然諸惡不作。眾善奉行。以之修福。福易集故。是則福中之福。名多福也。又引寶積十九經。雙顯持名為多善多
【現代漢語翻譯】 現代漢語譯本： 過了不久。問：『為什麼說曠劫（kuàng jié）菩薩是您所教化的呢？』佛說：『我實際成佛以來，已經無量無邊劫了，那麼阿彌陀佛（Āmítuó Fó）成佛的時間，又怎麼可以衡量呢？』
阿鞞跋致（Ā pí bō zhì） 這裡的意思是『不退轉』。也作『阿唯越致（Ā wéi yuè zhì）』。《法華經（Fǎ Huá Jīng）》說：『這些菩薩，都是阿唯越致，轉不退法輪。』
一生補處（Yī shēng bǔ chù） 疏鈔解釋說：『補處的意思是，只經歷這一生，下一生就補到佛位，也就是等覺菩薩（děng jué pú sà）。』疏鈔又說：『只經歷這一生，是指在此土修行，捨棄這個身體又接受下一個身體，千生萬生，沒有窮盡。乃至證到三果（sān guǒ）的修行者，仍然還有生死。只有阿羅漢（Ā luó hàn）的境界，才能斷絕後有，但卻不能成佛。現在這些菩薩只剩下一生，接下來就補到佛位。之前的例子如護明菩薩（Hù Míng Pú Sà），之後的例子如慈氏菩薩（Cí shì Pú Sà）。』
善根福德（Shàn gēn fú dé） 疏鈔解釋說：『想要往生到那個極樂世界，必須要有多的善根和多的福德。現在念佛名號，是善中之善，福中之福。正是所謂發起菩提心（pú tí xīn），是往生彼國的大因緣。』問：『以持名唸佛為多善根福德，除了這部經之外，還有別的證據嗎？』答：『處處都可以證明。善根方面，如《大悲經（Dà bēi jīng）》、《大莊嚴經論（Dà zhuāng yán jīng lùn）》、《華嚴經（Huá Yán Jīng）》第十四迴向品，都以稱念佛名為善根。而現在這部經的持名唸佛，正是迴向無上菩提（wú shàng pú tí）的善根。因為阿彌陀佛就是無上菩提的緣故。這就是善中之善，稱為多善。』證明福德方面，如《大品般若經（Dà pǐn bō rě jīng）》、《稱揚諸佛功德經（Chēng yáng zhū fó gōng dé jīng）》、《增一阿含經（Zēng yī ā hán jīng）》以及《智論（Zhì lùn）》，都以持名唸佛為福德的明確證據。也有兩種含義。一是阿彌陀佛是萬德名號，一聲名號才舉起，萬德就齊備圓滿。不期望得到福德，福德已經具備了。二是憑藉持唸的力量，自然諸惡不作，眾善奉行。用這種方式修福，福德容易積聚。這就是福中之福，稱為多福。』又引用《寶積經（Bǎo jī jīng）》第十九經，同時顯示持名唸佛為多善多福。
【English Translation】 English version: Not long after. Question: 'Why are the Bodhisattvas (pú sà) of immeasurable kalpas (jié) said to be those you have taught?' The Buddha (Fó) said: 'Since I actually attained Buddhahood (Fó) countless and boundless kalpas ago, how can the time of Amitabha Buddha's (Āmítuó Fó) Buddhahood be measured?'
Avivartika (Ā pí bō zhì) This means 'non-retrogression'. It is also called 'Avaivartika (Ā wéi yuè zhì)'. The Lotus Sutra (Fǎ Huá Jīng) says: 'These Bodhisattvas are all Avaivartika, turning the wheel of non-retrogressing Dharma (Dharma).'
Ekajati-pratibaddha (Yī shēng bǔ chù) The commentary explains: 'Ekajati-pratibaddha means that after only this one life, one will succeed to the Buddha's position, which is the Bodhisattva of Near-Perfect Enlightenment (děng jué pú sà).' The commentary also says: 'Only this one life means that in this land, one cultivates, abandons this body and receives another, for thousands and millions of lives, without end. Even those who attain the Three Fruits (sān guǒ) still have rebirth. Only the state of Arhat (Ā luó hàn) can cut off future existence, but one cannot become a Buddha. Now, these Bodhisattvas have only one life remaining, and then they will succeed to the Buddha's position. An earlier example is Bodhisattva Protector of Light (Hù Míng Pú Sà), and a later example is Bodhisattva Maitreya (Cí shì Pú Sà).'
Good Roots and Blessings (Shàn gēn fú dé) The commentary explains: 'To be reborn in that Pure Land, one must have much good roots and much blessings. Now, holding the name of the Buddha is the best of good, the best of blessings. It is precisely what is called generating the Bodhi mind (pú tí xīn), which is the great cause and condition for being born in that land.' Question: 'Is there any evidence besides this sutra that holding the name is much good roots and blessings?' Answer: 'It can be proven everywhere. In terms of good roots, such as the Great Compassion Sutra (Dà bēi jīng), the Great Adornment Sutra (Dà zhuāng yán jīng lùn), and the Fourteenth Chapter on Dedication in the Avatamsaka Sutra (Huá Yán Jīng), all regard reciting the Buddha's name as good roots. And now, holding the name in this sutra is precisely the good roots dedicated to unsurpassed Bodhi (wú shàng pú tí). Because Amitabha Buddha is unsurpassed Bodhi. This is the best of good, called much good.' In terms of proving blessings, such as the Great Perfection of Wisdom Sutra (Dà pǐn bō rě jīng), the Sutra of Praising the Merits of All Buddhas (Chēng yáng zhū fó gōng dé jīng), the Ekottara Agama Sutra (Zēng yī ā hán jīng), and the Treatise on the Great Perfection of Wisdom (Zhì lùn), all regard holding the name as clear evidence of blessings. There are also two meanings. First, Amitabha Buddha is the name of ten thousand virtues. As soon as the name is raised, ten thousand virtues are complete and perfect. Without expecting blessings, blessings are already complete. Second, by the power of holding the name, naturally all evils are not done, and all good is practiced. Using this method to cultivate blessings, blessings are easily accumulated. This is the best of blessings, called much blessings.' It also quotes the Nineteenth Sutra of the Ratnakuta Sutra (Bǎo jī jīng), simultaneously showing that holding the name is much good and much blessing.
福之明證。諸經皆以文長不述。當於彌陀經疏鈔考之。
一心不亂
疏云。一心不亂。言執持之極也。是為一經中之要旨。詳后唸佛持法中考證○疏云。一心不亂下。有加二十一字。今所不用。以文義不安。蓋上有執持名號四字。不可更著專持名號一句。上下重複。不成文義故。
我見是利
鈔云。此土修行。多劫升沉。不能解脫。今以稱名往生。遂登不退。較其利害。明若指掌。利即諸樂。害即眾苦。故當欣厭。
阿閦鞞佛
疏云。此。云不動。法身不動故。
須彌相佛
須彌。此云妙高。佛相如之。妙則三德圓融。高則迥出因位。
大須彌佛
佛德高大如須彌。超過眾生。
須彌光佛
疏云。佛光廣照。猶如須彌映蔽諸山。
妙音佛
疏云。法音圓妙。說法稱機故。
日月燈佛
日月燈。表佛三智。
名聞光佛
疏云。名稱普聞。如光遠照。
大𦦨肩佛
疏云。肩表二智。𦦨喻照耀。鈔云。二智者。權智照事。實智照理。
須彌燈佛
疏云。須彌為燈。照四天下。佛光照亦如是故。
無量精進佛
自利利人。未嘗休息。
無量壽佛
靈芝云
【現代漢語翻譯】 現代漢語譯本 福德的明顯證據。各種經典都因為篇幅太長而不詳細敘述。應當在《彌陀經疏鈔》中考察。
一心不亂
疏鈔中說：『一心不亂，是執持到極點的意思。』這是《阿彌陀經》中的要旨。詳細的考證在後面的唸佛持法中。 疏鈔中說：『一心不亂』下面，有增加二十一個字，現在不使用。因為文義不妥當。因為上面有『執持名號』四個字，不可再加『專持名號』一句，上下重複，不成文義。
我見是利
鈔中說：『此土修行，多劫升沉，不能解脫。今以稱名往生，遂登不退。較其利害，明若指掌。』利益就是各種快樂，害處就是各種痛苦。所以應當欣喜和厭離。
阿閦鞞佛 (Akshobhya Buddha，不動佛)
疏鈔中說：『這尊佛被稱為不動，因為法身不動。』
須彌相佛 (Sumeru Appearance Buddha)
須彌 (Sumeru) ，這裡的意思是妙高。佛的相貌如同須彌山一樣。妙，是指法身、般若、解脫三德圓融。高，是指遠遠超出因位的菩薩。
大須彌佛 (Great Sumeru Buddha)
佛的德行高大如須彌山，超過眾生。
須彌光佛 (Sumeru Light Buddha)
疏鈔中說：『佛光廣泛照耀，猶如須彌山映蔽諸山。』
妙音佛 (Wonderful Sound Buddha)
疏鈔中說：『佛的法音圓滿微妙，說法契合眾生的根機。』
日月燈佛 (Sun Moon Lamp Buddha)
日月燈，代表佛的三種智慧。
名聞光佛 (Name and Fame Light Buddha)
疏鈔中說：『佛的名稱普遍傳聞，如光明遠照。』
大𦦨肩佛 (Great Glorious Shoulders Buddha)
疏鈔中說：『肩代表權智和實智，𦦨比喻照耀。』鈔中說：『權智照事相，實智照真理。』
須彌燈佛 (Sumeru Lamp Buddha)
疏鈔中說：『以須彌山為燈，照耀四天下。佛光照耀也是如此。』
無量精進佛 (Immeasurable Perseverance Buddha)
自覺覺他，沒有絲毫的休息。
無量壽佛 (Immeasurable Life Buddha)
靈芝律師說
【English Translation】 English version Clear evidence of blessings. All sutras do not elaborate due to their length. This should be examined in the 'Commentary on the Amitabha Sutra'.
Single-mindedness
The commentary says: 'Single-mindedness means holding on to the extreme.' This is the essence of the sutra. Detailed textual research can be found in the section on reciting the Buddha's name and upholding the Dharma. The commentary says: 'Below 'single-mindedness', there are twenty-one added characters, which are not used now because the meaning is not appropriate. Because above there are the four characters 'holding the name', it is not appropriate to add the phrase 'exclusively holding the name', which is repetitive and does not form a coherent meaning.
'I see this benefit'
The commentary says: 'Cultivating in this land, one rises and falls for many kalpas (aeons), unable to attain liberation. Now, by reciting the name, one is reborn and attains non-retrogression. Comparing the benefits and harms, it is as clear as pointing to the palm of one's hand.' Benefit is all kinds of happiness, and harm is all kinds of suffering. Therefore, one should rejoice and renounce.
Akshobhya Buddha (阿閦鞞佛)
The commentary says: 'This is called 'immovable' because the Dharmakaya (法身, Dharma body) is immovable.'
Sumeru Appearance Buddha (須彌相佛)
Sumeru (須彌) means 'wonderful high'. The Buddha's appearance is like Mount Sumeru. 'Wonderful' means the perfect fusion of the three virtues of Dharmakaya, Prajna (般若, wisdom), and liberation. 'High' means far exceeding the position of a Bodhisattva in the causal stage.
Great Sumeru Buddha (大須彌佛)
The Buddha's virtue is as high and great as Mount Sumeru, surpassing all beings.
Sumeru Light Buddha (須彌光佛)
The commentary says: 'The Buddha's light shines widely, like Mount Sumeru overshadowing all mountains.'
Wonderful Sound Buddha (妙音佛)
The commentary says: 'The Buddha's Dharma sound is perfect and wonderful, and the Dharma teaching suits the capacity of beings.'
Sun Moon Lamp Buddha (日月燈佛)
The sun, moon, and lamp represent the Buddha's three wisdoms.
Name and Fame Light Buddha (名聞光佛)
The commentary says: 'The Buddha's name is widely heard, like light shining far away.'
Great Glorious Shoulders Buddha (大𦦨肩佛)
The commentary says: 'Shoulders represent expedient wisdom and real wisdom, and glorious symbolizes illumination.' The commentary says: 'Expedient wisdom illuminates phenomena, and real wisdom illuminates truth.'
Sumeru Lamp Buddha (須彌燈佛)
The commentary says: 'Mount Sumeru is the lamp, illuminating the four continents. The Buddha's light shines in the same way.'
Immeasurable Perseverance Buddha (無量精進佛)
Enlightening oneself and others, without any rest.
Immeasurable Life Buddha (無量壽佛)
Master Lingzhi said
。同名甚多。決非法藏所成之彌陀也。以是本佛。不應自讚故。慈恩云。設若彌陀自讚。于理何妨。謂稱讚此法門。令眾生深信。非自伐也。
無量相佛
疏云。相好無盡故。
無量幢佛
疏云。功德高顯。喻之如幢。極其高顯。名無量也。
大光佛
相好殊特。如寶可貴。
凈光佛
凈表法身。光表應化。
焰肩佛
雙照真俗。如肩發𦦨。
最勝音佛
梵音深妙。超勝一切。
難沮佛
佛德堅密。不可沮壞。
日生佛
如日初生。無幽不照。
網明佛
智明如網。遍覆十界。
師子佛
如師子王。摧伏群獸。
名聞佛
名稱普聞無量世界。
名光佛
名如日光。遍照一切。
達磨佛
疏云。此云法。鈔云。法者軌持義。以法軌持己德。成己法身。以法軌持他身。令諸眾生皆證法身故。
法幢佛
法相如幢。高出群有。
持法佛
疏云。有二義。一者執中名持。不墮有無。善持中道妙法。二者執守名持。持此妙法。疏通三世。使不斷絕。
梵音佛
疏云。佛音清凈。無雜染故。
宿王佛
如
【現代漢語翻譯】 現代漢語譯本 同名佛甚多，決不是法藏比丘（Dharmākara）所成就的阿彌陀佛（Amitābha）。因為如果是本佛，不應該自我讚歎。慈恩大師說，假設阿彌陀佛自我讚歎，在道理上有什麼妨礙呢？這是爲了稱讚這個法門，讓眾生深信，不是自我誇耀。
無量相佛（Amitābhā Buddha）
疏中說：『因為相好無盡。』
無量幢佛（Amitadhvaja Buddha）
疏中說：『功德高顯，比喻為幢，極其高顯，名為無量。』
大光佛（Mahāprabha Buddha）
相好殊勝特別，如寶物般可貴。
凈光佛（Śuddhaprabha Buddha）
凈代表法身（Dharmakāya），光代表應化身（Nirmāṇakāya）。
焰肩佛（Jvalitaśikhin Buddha）
雙重照耀真諦和俗諦，如肩膀上發出火焰。
最勝音佛（Uttamasvara Buddha）
梵音深遠微妙，超越一切。
難沮佛（Duratikrama Buddha）
佛的功德堅固嚴密，不可破壞。
日生佛（Sūryodaya Buddha）
如太陽初升，沒有幽暗不照亮。
網明佛（Jālinīprabha Buddha）
智慧光明如網，遍覆十方世界。
師子佛（Siṃha Buddha）
如獅子王，摧伏所有野獸。
名聞佛（Yaśas Buddha）
名稱普遍傳聞于無量世界。
名光佛（Yaśaḥprabha Buddha）
名聲如日光，遍照一切。
達磨佛（Dharma Buddha）
疏中說：『此云法。』鈔中說：『法，是軌持之義。』以法來規範和保持自己的功德，成就自己的法身；以法來規範和保持他人的身，令一切眾生都證得法身。
法幢佛（Dharmadhvaja Buddha）
法相如幢，高出於一切有。
持法佛（Dharmadhara Buddha）
疏中說：『有兩種含義。一是執中名為持，不墮入有無二邊，善於保持中道妙法。二是執守名為持，持有此妙法，疏通過去、現在、未來三世，使之不斷絕。』
梵音佛（Brahmaghoṣa Buddha）
疏中說：『佛音清凈，沒有雜染的緣故。』
宿王佛（Nakṣatrarāja Buddha）
【English Translation】 English version There are many Buddhas with the same name, definitely not Amitābha (Amitābha Buddha), who was accomplished by the Bhikshu Dharmākara (Dharmākara). Because if it were the original Buddha, he should not praise himself. The Venerable Ci En said, 'If Amitābha praised himself, what harm would there be in principle?' This is to praise this Dharma gate, so that sentient beings deeply believe, not to boast about oneself.
Amitābhā Buddha (Amitābhā Buddha)
The commentary says: 'Because the marks and characteristics are endless.'
Amitadhvaja Buddha (Amitadhvaja Buddha)
The commentary says: 'Merit and virtue are lofty and manifest, likened to a banner. Being extremely lofty and manifest is called immeasurable.'
Mahāprabha Buddha (Mahāprabha Buddha)
The marks and characteristics are especially unique, as precious as a treasure.
Śuddhaprabha Buddha (Śuddhaprabha Buddha)
'Śuddha' represents the Dharmakāya (Dharmakāya), and 'prabha' represents the Nirmāṇakāya (Nirmāṇakāya).
Jvalitaśikhin Buddha (Jvalitaśikhin Buddha)
Doubly illuminates the truth and the conventional truth, like flames emanating from the shoulders.
Uttamasvara Buddha (Uttamasvara Buddha)
The Brahma sound is profound and subtle, surpassing everything.
Duratikrama Buddha (Duratikrama Buddha)
The Buddha's virtue is firm and secure, indestructible.
Sūryodaya Buddha (Sūryodaya Buddha)
Like the rising sun, there is no darkness that it does not illuminate.
Jālinīprabha Buddha (Jālinīprabha Buddha)
Wisdom and light are like a net, covering all ten realms.
Siṃha Buddha (Siṃha Buddha)
Like the lion king, subduing all beasts.
Yaśas Buddha (Yaśas Buddha)
The name is universally heard in immeasurable worlds.
Yaśaḥprabha Buddha (Yaśaḥprabha Buddha)
The name is like sunlight, illuminating everything.
Dharma Buddha (Dharma Buddha)
The commentary says: 'This is called Dharma.' The notes say: 'Dharma means to regulate and maintain.' Use the Dharma to regulate and maintain one's own merits and virtues, accomplishing one's own Dharmakāya; use the Dharma to regulate and maintain the bodies of others, so that all sentient beings attain the Dharmakāya.
Dharmadhvaja Buddha (Dharmadhvaja Buddha)
The Dharma form is like a banner, towering above all existence.
Dharmadhara Buddha (Dharmadhara Buddha)
The commentary says: 'There are two meanings. First, holding the middle is called 'dhara', not falling into the extremes of existence and non-existence, skillfully maintaining the wonderful Dharma of the Middle Way. Second, holding and guarding is called 'dhara', holding this wonderful Dharma, connecting the three times of past, present, and future, so that it is not interrupted.'
Brahmaghoṣa Buddha (Brahmaghoṣa Buddha)
The commentary says: 'The Buddha's sound is pure, without any impurities.'
Nakṣatrarāja Buddha (Nakṣatrarāja Buddha)
月為宿王。眾星所拱。
香上佛
疏云。佛聖中聖。如香中香。最上無比。
香光佛
疏云。其香發光。如斷智二德故。斷德者。香能辟惡。有滅穢義。智德者。光能破暗。有智慧義。
大𦦨肩佛
大照發光。雙照二邊。
雜色寶華嚴身佛
善行因華。如實莊嚴法性之身。
娑羅樹王佛
娑羅。此云堅固。喻法身無變易故。
寶華德佛
四德如寶。如華開敷。
見一切義佛
洞達諸法甚深義趣。
如須彌山佛
如妙高山。眾聖中尊。
恒河沙數諸佛
恒河。亦云殑伽河。在中天竺無熱池側。其沙至細。與水同流。喻佛之多也。
廣長舌
如來三十二相云。舌大薄。覆面至髮際。今云覆大千者。極言舌相之廣長也○表無虛妄。無量劫來。口離四過。故感此相也。
三千大千世界
俱舍頌云。四大洲日月。須彌盧欲。梵世各一千。名一小千界。此小千千倍。名為中千。此中千千倍。名為大千。皆同一成壞。為萬億四天下。總為一佛土。
說誠實言
凈土或問云。釋迦見在世時。為弟子說彌陀經。預知末法眾生。少能信向。故引六方佛出廣長舌。以起其信。以破其
【現代漢語翻譯】 現代漢語譯本 月亮是星宿之王，眾星環繞著它。
香上佛（Xiangshang Fo）： 疏鈔解釋說：佛是聖人中的聖人，如同香中的香，最上無比。
香光佛（Xiangguang Fo）： 疏鈔解釋說：他的香氣能發出光芒，如同斷除了智慧和功德兩種障礙。斷除障礙的功德，如同香能驅除邪惡，具有滅除污穢的意義；智慧的功德，如同光能破除黑暗，具有智慧的意義。
大𦦨肩佛（Da Bianjian Fo）： 巨大的光明照耀四方，同時照亮兩個方面。
雜色寶華嚴身佛（Zase Baohua Yanshen Fo）： 用善行的因之花，如實地莊嚴法性的身體。
娑羅樹王佛（Suoluo Shuwang Fo）： 娑羅（Suoluo），這裡的意思是堅固，比喻法身沒有變易。
寶華德佛（Baohua De Fo）： 四種功德如同珍寶，如同花朵開放。
見一切義佛（Jian Yiqie Yi Fo）： 透徹地理解諸法甚深的意義和趣味。
如須彌山佛（Ru Xumi Shan Fo）： 如同妙高山，是眾聖中的尊者。
恒河沙數諸佛（Henghe Shasha Zhu Fo）： 恒河（Henghe），也叫殑伽河（Qiejia He），位於中天竺無熱池旁邊，它的沙子非常細，和水一起流動，比喻佛的數量眾多。
廣長舌（Guangchang She）： 如來三十二相中說：舌頭又大又薄，可以覆蓋面部直到髮際。現在說覆蓋大千世界，是極力形容舌相的廣闊和長遠。表示沒有虛妄，無量劫以來，口遠離四種過失，所以感得這種相。
三千大千世界（Sanqian Daqian Shijie）： 《俱舍論》的偈頌說：四大洲、日月、須彌山、欲界、梵天世界各一千個，稱為一個小千世界。這個小千世界的一千倍，稱為中千世界。這個中千世界的一千倍，稱為大千世界。它們都經歷相同的成住壞空的過程，包含萬億個四天下，總共構成一個佛土。
說誠實言（Shuo Chengshi Yan）： 《凈土或問》中說：釋迦牟尼佛在世的時候，為弟子們說《阿彌陀經》，預先知道末法時代的眾生，很少有人能夠相信和嚮往，所以引導六方佛伸出廣長的舌頭，來引起他們的信心，以此來破除他們的疑惑。
【English Translation】 English version The moon is the king of the constellations, surrounded by all the stars.
Xiangshang Fo (Fragrant Supreme Buddha): The commentary explains: The Buddha is the holiest among the holy, like the most supreme and incomparable fragrance among fragrances.
Xiangguang Fo (Fragrant Light Buddha): The commentary explains: His fragrance emits light, like cutting off the two obstructions of wisdom and merit. The merit of cutting off obstructions is like fragrance that can dispel evil, having the meaning of eliminating defilement; the merit of wisdom is like light that can break through darkness, having the meaning of wisdom.
Da Bianjian Fo (Great Broad Shoulders Buddha): Great light shines in all directions, simultaneously illuminating both sides.
Zase Baohua Yanshen Fo (Various Colored Treasure Flower Adorned Body Buddha): Using the flowers of good deeds as the cause, truthfully adorning the body of Dharmata (the nature of reality).
Suoluo Shuwang Fo (Sala Tree King Buddha): Suoluo (Sala) here means firm and solid, symbolizing that the Dharmakaya (Dharma body) does not change.
Baohua De Fo (Treasure Flower Virtue Buddha): The four virtues are like treasures, like flowers blooming.
Jian Yiqie Yi Fo (Seeing All Meaning Buddha): Thoroughly understanding the profound meaning and interest of all dharmas.
Ru Xumi Shan Fo (Like Mount Sumeru Buddha): Like Mount Sumeru, the most honored among all the saints.
Henghe Shasha Zhu Fo (Ganges River Sand Numberless Buddhas): Henghe (Ganges), also called Qiejia He (Ganga River), is located next to Anavatapta Lake in Central India. Its sand is very fine and flows with the water, symbolizing the multitude of Buddhas.
Guangchang She (Broad and Long Tongue): The thirty-two marks of the Tathagata say: The tongue is large and thin, covering the face up to the hairline. Now saying it covers the trichiliocosm is to extremely describe the breadth and length of the tongue. It represents no falsehood; for countless kalpas, the mouth has been free from the four faults, so this mark is attained.
Sanqian Daqian Shijie (Three Thousand Great Thousand Worlds): The verses of the Abhidharmakośa say: One thousand each of the four continents, suns and moons, Mount Sumeru, the desire realm, and the Brahma realm are called a small chiliocosm. One thousand times this small chiliocosm is called a medium chiliocosm. One thousand times this medium chiliocosm is called a great chiliocosm. They all undergo the same process of formation, existence, destruction, and emptiness, containing a trillion times four continents, altogether forming one Buddha-land.
Shuo Chengshi Yan (Speaking Truthful Words): The 'Questions on Pure Land' says: When Shakyamuni Buddha was in the world, he spoke the Amitabha Sutra to his disciples, knowing in advance that in the Dharma-ending age, few beings would be able to believe and aspire to it, so he guided the Buddhas of the six directions to extend their broad and long tongues to arouse their faith, in order to dispel their doubts.
疑也。
不可思議
想心不能及為不可思。情識名言不能及為不可議。
護念
護。為覆護。不使魔嬈。念。謂憶念。不令退失。
稱讚諸佛
釋迦稱讚阿彌陀佛。今言稱讚諸佛者。以佛佛體同。是故稱讚彌陀。即是稱讚諸佛。
亦稱讚我
彌陀亦同諸佛稱諸釋迦也。
五濁
楞嚴經云。譬如清水。投之沙土。土失流礙。水亡清潔。汩然渾濁。汝濁五重。亦復如是○略解云。人壽二萬歲時。即入劫濁。四濁增劇。聚在此時。瞋恚增劇。刀兵起。貪慾增劇。饑饉起。愚愔增劇。疾疫起。三災起故。煩惱倍隆。諸見轉熾。眾濁交湊。見濁者。身見。邊見。邪見。見取。戒取五利使。乃至六十二見等也。煩惱濁者。貪嗔癡慢疑五鈍使。乃至八百煩惱等是也。眾生濁者。攪五陰見慢果報。立此假名。命濁者。剎那生滅。催年促壽命也○宗鏡錄曰。居此濁亂之時。遮障增劇。境飄識焰。燒盡善根。業動心風。吹殘白法。著瞋魑魅之鬼趣。墮癡羅剎之網中。為貪愛王之拘留。被魔怨王之驅役。孰能頓悟。效此圓修。
天人阿修羅等
略解云。別舉三善道者。多受化之機故也。天謂梵釋欲色等天。阿修羅。此云非天。富樂同天而多謟誑。無天行故。等者
【現代漢語翻譯】 現代漢語譯本 疑也。
不可思議
想心不能及為不可思（beyond comprehension）。情識名言不能及為不可議（beyond discussion）。
護念
護（protect）。為覆護（to cover and protect）。不使魔嬈（to prevent demonic disturbances）。念（mindfulness）。謂憶念（to remember）。不令退失（to prevent regression）。
稱讚諸佛
釋迦（Sakyamuni）稱讚阿彌陀佛（Amitabha Buddha）。今言稱讚諸佛者（the phrase 'praising all Buddhas' means）。以佛佛體同（because the essence of all Buddhas is the same）。是故稱讚彌陀（therefore, praising Amitabha）。即是稱讚諸佛（is the same as praising all Buddhas）。
亦稱讚我
彌陀（Amitabha）亦同諸佛稱諸釋迦也（also like all Buddhas, praises Sakyamuni）。
五濁
楞嚴經云（The Surangama Sutra says）。譬如清水（for example, clear water）。投之沙土（when mixed with sand and dirt）。土失流礙（the dirt loses its fluidity）。水亡清潔（the water loses its purity）。汩然渾濁（becoming turbid）。汝濁五重（your five turbidities）。亦復如是（are also like this）。略解云（A brief explanation says）。人壽二萬歲時（when human lifespan is 20,000 years）。即入劫濁（it enters the turbidity of the kalpa）。四濁增劇（the four turbidities intensify）。聚在此時（gathering at this time）。瞋恚增劇（anger intensifies）。刀兵起（wars arise）。貪慾增劇（greed intensifies）。饑饉起（famines arise）。愚愔增劇（ignorance intensifies）。疾疫起（plagues arise）。三災起故（because the three calamities arise）。煩惱倍隆（afflictions increase）。諸見轉熾（wrong views become rampant）。眾濁交湊（all turbidities converge）。見濁者（the turbidity of views refers to）。身見（the view of self）。邊見（the extreme view）。邪見（the wrong view）。見取（the view of attachment to views）。戒取五利使（the attachment to precepts and the five sharp afflictions）。乃至六十二見等也（and even the sixty-two views, etc.）。煩惱濁者（the turbidity of afflictions refers to）。貪嗔癡慢疑五鈍使（the five dull afflictions of greed, anger, ignorance, pride, and doubt）。乃至八百煩惱等是也（and even the eight hundred afflictions, etc.）。眾生濁者（the turbidity of beings refers to）。攪五陰見慢果報（the mixing of the five skandhas, views, pride, and karmic retribution）。立此假名（establishing this false name）。命濁者（the turbidity of life refers to）。剎那生滅（momentary arising and ceasing）。催年促壽命也（hastening the years and shortening lifespan）。宗鏡錄曰（The Record of the Source Mirror says）。居此濁亂之時（living in this turbulent time）。遮障增劇（obstacles intensify）。境飄識焰（external conditions stir the flames of consciousness）。燒盡善根（burning away the roots of goodness）。業動心風（karma stirs the winds of the mind）。吹殘白法（blowing away the remaining pure dharma）。著瞋魑魅之鬼趣（attached to the demon realms of anger）。墮癡羅剎之網中（falling into the net of the rakshasa of ignorance）。為貪愛王之拘留（imprisoned by the king of greed and love）。被魔怨王之驅役（driven by the demon king of resentment）。孰能頓悟（who can suddenly awaken）。效此圓修（emulate this perfect cultivation）。
天人阿修羅等
略解云（A brief explanation says）。別舉三善道者（specifically mentioning the three good realms）。多受化之機故也（is because they are more receptive to transformation）。天謂梵**色等天（'Devas' refers to the Brahma, Rupa, and other heavens）。阿修羅（Asura）。此云非天（this means 'non-heaven'）。富樂同天而多謟誑（their wealth and happiness are similar to the devas, but they are full of flattery and deceit）。無天行故（they lack the conduct of devas）。等者（'Etc.' refers to）
【English Translation】 English version Doubt.
Inconceivable
'Inconceivable' means that thought and mind cannot reach it (beyond comprehension). 'Beyond discussion' means that emotional knowledge and verbal expression cannot reach it (beyond discussion).
Protect and Maintain Mindfulness
'Protect' (護) means to cover and protect, preventing demonic disturbances. 'Mindfulness' (念) means to remember, preventing regression.
Praising All Buddhas
Sakyamuni praises Amitabha Buddha. The phrase 'praising all Buddhas' means that because the essence of all Buddhas is the same, therefore, praising Amitabha is the same as praising all Buddhas.
Also Praises Me
Amitabha, like all Buddhas, also praises Sakyamuni.
The Five Turbidities
The Surangama Sutra says: 'For example, clear water, when mixed with sand and dirt, the dirt loses its fluidity, and the water loses its purity, becoming turbid. Your five turbidities are also like this.' A brief explanation says: 'When human lifespan is 20,000 years, it enters the turbidity of the kalpa. The four turbidities intensify, gathering at this time. Anger intensifies, wars arise. Greed intensifies, famines arise. Ignorance intensifies, plagues arise. Because the three calamities arise, afflictions increase. Wrong views become rampant. All turbidities converge.' The turbidity of views refers to the view of self, the extreme view, the wrong view, the view of attachment to views, the attachment to precepts and the five sharp afflictions, and even the sixty-two views, etc. The turbidity of afflictions refers to the five dull afflictions of greed, anger, ignorance, pride, and doubt, and even the eight hundred afflictions, etc. The turbidity of beings refers to the mixing of the five skandhas, views, pride, and karmic retribution, establishing this false name. The turbidity of life refers to momentary arising and ceasing, hastening the years and shortening lifespan.' The Record of the Source Mirror says: 'Living in this turbulent time, obstacles intensify. External conditions stir the flames of consciousness, burning away the roots of goodness. Karma stirs the winds of the mind, blowing away the remaining pure dharma. Attached to the demon realms of anger, falling into the net of the rakshasa of ignorance, imprisoned by the king of greed and love, driven by the demon king of resentment, who can suddenly awaken and emulate this perfect cultivation?'
Devas, Humans, Asuras, etc.
A brief explanation says: 'Specifically mentioning the three good realms is because they are more receptive to transformation.' 'Devas' refers to the Brahma, Rupa, and other heavens. 'Asura' means 'non-heaven.' Their wealth and happiness are similar to the devas, but they are full of flattery and deceit, lacking the conduct of devas. 'Etc.' refers to
。等於八部鬼神。見第四卷大力鬼注。
難信之法
疏云。凈土法門。一切世間之所難信。佛以惡世得道。復于惡世說此法以度眾生。又難中難也。難信有十。詳見鈔中。
(還)謹按此考證。勢難博採。略舉其要耳。欲悉其義。當於彌陀經疏鈔考之。
拔一切業障根本得生凈土陀羅尼
南無阿彌多婆夜(一)哆他伽哆夜(二)哆地夜他(三)阿彌利都婆毗(四)阿彌利哆(五)悉耽婆毗(六)阿彌利哆(七)毗伽蘭帝(八)阿彌利哆(九)毗伽蘭哆(十)伽彌膩(十一)伽伽那(十二)枳哆伽利(十三)莎婆訶(十四)
考證
往生咒
龍舒凈土文曰。誦此咒者。阿彌陀佛常住其頂。不令冤家為害。現世安穩。命終任意往生。或者疑雲。無量眾生念此真言。佛豈能一一遍住其頂乎。曰。亦自然耳。譬如天上一日。普現一切水中。豈不自然哉。
陀羅尼
此云總持。謂持善不失。持惡不生○成佛心要云。自古諸師。皆說陀羅尼。因位聖賢不能曉解。但信而持之。滅障成德。又云。陀羅尼。是如來秘密心印。豈可以凡夫妄情籌量。不須強釋。惟宜諦而信之耳。
曩謨
又云柰麻。即南無也。上俱取聲不取字。此翻皈命。或翻恭敬。
【現代漢語翻譯】 現代漢語譯本： 等於八部鬼神（佛教中的八類神祇）。見第四卷大力鬼注。
難信之法
疏云：《凈土法門》是一切世間最難令人相信的。佛在惡世得道，又在惡世宣說此法以度化眾生，這更是難中之難。難信之處有十點，詳細內容見《彌陀經疏鈔》中。
（還）謹按此考證，難以全部採納，僅略舉其要點。想要詳細瞭解其含義，應當查閱《彌陀經疏鈔》。
拔一切業障根本得生凈土陀羅尼
南無阿彌多婆夜（皈依阿彌陀佛）(一)哆他伽哆夜（如來）(二)哆地夜他（即說咒曰）(三)阿彌利都婆毗（甘露）(四)阿彌利哆（甘露）(五)悉耽婆毗（成就）(六)阿彌利哆（甘露）(七)毗伽蘭帝（光明）(八)阿彌利哆（甘露）(九)毗伽蘭哆（光明）(十)伽彌膩（虛空）(十一)伽伽那（虛空）(十二)枳哆伽利（遠離）(十三)莎婆訶（圓滿）(十四)
考證
往生咒
龍舒凈土文說：『誦持此咒的人，阿彌陀佛常常住在他的頭頂，不讓冤家債主加害，現世安穩，命終時可以隨意往生凈土。』有人懷疑說：『無量的眾生唸誦這個真言，佛難道能一一住在他們的頭頂嗎？』回答說：『這也是自然而然的。譬如天上的太陽，普遍顯現在一切水中，豈不是自然而然的嗎？』
陀羅尼
此云總持，意思是持善不失，持惡不生。○《成佛心要》說：『自古以來的各位法師，都說陀羅尼是因位聖賢也不能完全理解的，只能相信並持誦它，以消除業障，成就功德。』又說：『陀羅尼是如來秘密的心印，怎麼可以用凡夫的妄想來揣測衡量呢？不必強行解釋，只應當真誠地相信它。』
曩謨
又說柰麻，就是南無。以上都取其聲音而不取其字義，此翻譯為皈命，或翻譯為恭敬。
【English Translation】 English version: Equivalent to the Eight Classes of Gods and Demons. See the note on the Powerful Ghost in Volume 4.
The Dharma Difficult to Believe
The commentary says: 'The Pure Land Dharma-door is the most difficult for all the world to believe. The Buddha attained enlightenment in an evil age and then preached this Dharma in an evil age to deliver sentient beings, which is the most difficult of all. There are ten difficulties in believing, detailed in the commentary.'
(Also) Carefully examining this textual research, it is difficult to adopt everything. Only the essentials are briefly mentioned. To fully understand its meaning, one should consult the Commentary on the Amitabha Sutra.
The Dharani for Uprooting All Karmic Obstacles and Attaining Birth in the Pure Land
Namo Amitabha-ya (Homage to Amitabha Buddha)(1) Tathagata-ya (Thus Come One)(2) Tadyatha (Thus it is)(3) Amrita-udbhave (Arising from nectar)(4) Amrita (Nectar)(5) Siddham-bhave (Accomplishment)(6) Amrita (Nectar)(7) Vikrante (Radiant)(8) Amrita (Nectar)(9) Vikranta (Radiant)(10) Gamine (Sky)(11) Gagana (Sky)(12) Kirti-kare (Creating fame)(13) Svaha (Perfect)(14)
Textual Research
The Rebirth Mantra
Longshu's Pure Land Writings say: 'Those who recite this mantra, Amitabha Buddha will always abide on their crown, preventing enemies from harming them, ensuring peace in this life, and allowing them to be reborn at will upon death.' Some may doubt and say: 'Countless sentient beings recite this mantra, how can the Buddha abide on each of their crowns?' The answer is: 'It is also natural. Just like the sun in the sky, universally appearing in all waters, is it not natural?'
Dharani
This is called 'Total Retention,' meaning retaining goodness without loss and preventing evil from arising. ○ The 'Essential Principles for Attaining Buddhahood' says: 'Since ancient times, all masters have said that the Dharani cannot be fully understood even by sages and worthies in the causal stage. One can only believe in it and uphold it, to eliminate obstacles and achieve merit.' It also says: 'The Dharani is the secret mind-seal of the Tathagata, how can it be measured by the deluded thoughts of ordinary people? There is no need to force an explanation, one should only sincerely believe in it.'
Namo
Also called Namah, which is Namo. The above all take the sound and not the literal meaning. This translates to 'taking refuge' or 'reverence'.
南無阿彌陀多婆夜
凈土指歸云。此云皈命無量壽。
哆他伽哆夜
此云如來。
哆地夜多
此云。即說咒曰。以下方是密語○哆字與帶字同音。方得其正。地字讀作逮字○略解云咒。是梵語。中國之人持誦。不經師授。訛謬實多。此咒載養字函。書者節句差誤。後人沿襲。遂失其正。龍舒凈土文。樂邦文類等。不原其所以。執之為是。而反以正為誤。謬之甚矣今依正本。刊印行矣○蓮師亦以略解句讀為是。疏云。諸本句讀稍異。今依古本。經咒相聯。正顯密圓通義。兼持。則雙美畢具。單舉。亦交攝不遺。故曰。圓通。若專持佛名號。尤勝持咒。詳見疏鈔。
贊佛偈
阿彌陀佛真金色 相好端嚴無等倫 白毫宛轉五須彌 紺目澄清四大海 光中化佛無數億 化菩薩眾亦無邊 四十八愿度眾生 九品咸令登彼岸
南無西生極樂世界大慈大悲阿彌陀佛
南無阿彌陀佛(五百聲或三百聲)
南無觀世音菩薩(十聲)
南無大勢至菩薩(十聲)
南無清凈大海眾菩薩(十聲)
考證 凈土指歸曰。業報差別經曰。高聲唸佛誦經。有十種功德。一能排睡魔。二天魔驚怖。三聲遍十方。四三塗息苦。五外聲不入。六令心不散。七
【現代漢語翻譯】 現代漢語譯本 南無阿彌陀多婆夜 《凈土指歸》說：『此句意為皈依無量壽（Amitayus）。』 哆他伽哆夜 此句意為『如來（Tathagata）。』 哆地夜多 此句意為：『即說咒曰。』以下才是密語。哆字與帶字同音，方才正確。地字讀作逮字。略解說，咒是梵語，中國之人持誦，若未經師父傳授，訛誤實在太多。此咒記載於養字函中，書寫者節句差錯，後人沿襲，就失去了正確的讀法。龍舒凈土文、樂邦文類等，不探究其原因，執以為是，反而認為正確的是錯誤的，謬誤至極。現在依據正本，刊印發行。蓮師也認為略解的句讀是正確的。疏中說：『各個版本句讀稍有不同，現在依據古本，經咒相連，正顯密圓通的意義。兼持，則雙美畢具，單舉，也交相攝取不遺漏。』所以說圓通。如果專持佛名號，尤其勝過持咒。詳細內容參見疏鈔。 贊佛偈 阿彌陀佛真金色，相好端嚴無等倫，白毫宛轉五須彌（Mount Sumeru），紺目澄清四大海。 光中化佛無數億，化菩薩眾亦無邊，四十八愿度眾生，九品咸令登彼岸。 南無西生極樂世界大慈大悲阿彌陀佛（Amitabha） 南無阿彌陀佛（Amitabha）（五百聲或三百聲） 南無觀世音（Avalokiteshvara）菩薩（十聲） 南無大勢至（Mahasthamaprapta）菩薩（十聲） 南無清凈大海眾菩薩（十聲） 考證：《凈土指歸》說，《業報差別經》說：『高聲唸佛誦經，有十種功德。一能排睡魔。二天魔驚怖。三聲遍十方。四三塗息苦。五外聲不入。六令心不散。七』
【English Translation】 English version Namo Amituoduo Po Ye The 『Pure Land Guide』 says: 『This means to take refuge in Amitayus (Immeasurable Life).』 Duo Ta Qie Duo Ye This means 『Tathagata (Thus Come One).』 Duo Di Ye Duo This means: 『Immediately say the mantra.』 What follows are the secret words. The 『Duo』 character has the same sound as the 『Dai』 character, which is correct. The 『Di』 character is pronounced as the 『Dai』 character. The brief explanation says that mantras are in Sanskrit. When people in China recite them without being taught by a master, there are many errors. This mantra is recorded in the 『Nourishing Character Letter,』 and the writer made mistakes in the phrasing. Later generations followed suit, and the correct pronunciation was lost. The 『Longshu Pure Land Writings,』 『Lebang Literary Collection,』 etc., do not investigate the reason for this, but insist that it is correct, and instead consider the correct pronunciation to be wrong, which is extremely erroneous. Now, according to the correct version, it is printed and distributed. Master Lian also believes that the phrasing in the brief explanation is correct. The commentary says: 『The phrasing in various versions is slightly different. Now, according to the ancient version, the sutra and mantra are connected, which precisely reveals the meaning of perfect interpenetration of Esoteric and Exoteric teachings. Holding both, then both beauties are fully present; holding one, they also interpenetrate without omission.』 Therefore, it is called perfect interpenetration. If one exclusively upholds the Buddha's name, it is even better than holding the mantra. See the detailed commentary in the 『Commentary and Subcommentary.』 Verse in Praise of the Buddha Amitabha Buddha is truly golden in color, His features and marks are dignified and without equal, The white hair curls around five Mount Sumerus, His dark blue eyes are clear like the four great oceans. Within his light, countless billions of Buddhas are manifested, Countless Bodhisattvas are also manifested, His forty-eight vows deliver sentient beings, Causing all nine grades to reach the other shore. Namo Amitabha (Amitabha) Buddha of Great Compassion and Great Kindness in the Western Pure Land Namo Amitabha (Amitabha) Buddha (500 or 300 times) Namo Avalokiteshvara Bodhisattva (10 times) Namo Mahasthamaprapta Bodhisattva (10 times) Namo Pure Great Ocean Assembly of Bodhisattvas (10 times) Textual Research: The 『Pure Land Guide』 says, the 『Karma Differentiation Sutra』 says: 『Reciting the Buddha's name and chanting sutras loudly has ten kinds of merits. First, it can dispel the demon of sleep. Second, heavenly demons are frightened. Third, the sound pervades the ten directions. Fourth, the three evil paths cease suffering. Fifth, external sounds do not enter. Sixth, it prevents the mind from being scattered. Seventh,』
勇猛精進。八諸佛歡喜。九三昧現前。十往生凈土。又大集十藏經云。小念見小佛。大念見大佛。釋云。大念者。大聲唸佛也。小念者。小聲唸佛也。奉勸世人。勵聲唸佛。三昧易成。小聲唸佛。遂多馳散。學者方知。非常人能曉也○唸佛持珠手法當結佛印見造像經可考。
迴向文(見龍舒凈土文 若欲全備念西方愿文見誓願章)
(眾某等)一心歸命極樂世界阿彌陀佛。愿以凈光照我。慈誓攝我。我今為脫娑婆苦報。求生凈土。滿菩提愿。發至誠心。修行凈業。愿以禮念如來聖號。諷經誦咒。眾善功德。投入如來誓願海中。承佛慈力。諸罪消滅。凈因增長。我若臨欲命終。自知時至。身無痛苦。心無貪戀。意不顛倒。如入禪定。佛及聖眾。手持金臺。異香天樂。來迎接我。如一念頃。生極樂國。華開見佛。即聞佛乘。頓開佛慧。即證無生。廣度有情。同歸凈土。惟愿如來特垂救濟。十方三世一切佛。一切菩薩摩訶薩。摩訶般若波羅蜜。
考證 凈名經曰。志常安住。方便迴向。僧什曰。萬善無常。隨意所成。故須方便迴向佛道。如瓶沙王被繫在獄。獄孔中遙見佛于山上往來。心大歡喜。應生兜率天。在路中。聞毗沙門天王食香。自以飢餓而死。心甚樂著。我今當往生彼食處。即時于毗沙門樓上化
【現代漢語翻譯】 現代漢語譯本 勇猛精進（指修行時勇猛不懈怠）。能帶來八種諸佛歡喜的果報：一、諸佛歡喜。二、三昧（指正定）現前。三、往生凈土。又《大集十藏經》說：『小聲唸佛見到小佛，大聲唸佛見到大佛。』解釋說：『大念』是指大聲唸佛，『小念』是指小聲唸佛。奉勸世人，努力大聲唸佛，容易成就三昧；小聲唸佛，思緒容易散亂。修行的人才知道這個道理，不是一般人能夠明白的。唸佛持珠的手法應當結佛印，可以參考造像經。 迴向文（見《龍舒凈土文》，若要更完備的迴向文，可念《西方愿文》，見《誓願章》） （眾某等）一心歸命極樂世界阿彌陀佛（Amitabha Buddha）。愿您以清凈的光芒照耀我，以慈悲的誓願攝受我。我今爲了脫離娑婆（Saha）世界的痛苦果報，求生凈土，圓滿菩提（Bodhi）的願望。發起至誠懇切的心，修習清凈的行業。愿將禮拜唸誦如來聖號、諷誦經典咒語以及一切善行的功德，投入如來誓願的海洋中。仰仗佛的慈悲力量，使一切罪業消滅，清凈的善因增長。如果我臨終時，能預知時至，身體沒有痛苦，心中沒有貪戀，意念不顛倒，如同進入禪定。佛和諸聖眾，手持金蓮臺，散發奇異的香氣，奏響美妙的音樂，前來迎接我。在一念之間，往生極樂世界，蓮花開放，見到佛。立刻聽聞佛的教誨，頓悟佛的智慧，立即證得無生法忍，廣度一切有情眾生，共同迴歸凈土。惟愿如來特別垂憐救濟。十方三世一切佛，一切菩薩摩訶薩（Bodhisattva-Mahasattva），摩訶般若波羅蜜（Maha-Prajna-Paramita）。 考證：《凈名經》（Vimalakirti Sutra）說：『志向常安住，方便做迴向。』僧肇解釋說：『萬種善行都是無常的，隨心意所成就的，所以必須方便地迴向佛道。』例如瓶沙王（King Bimbisara）被囚禁在監獄裡，從獄孔中遙望到佛在山上往來，心中非常歡喜，本應往生兜率天（Tushita Heaven）。在路上，聽到毗沙門天王（Vaishravana）食用香氣，自己因為飢餓而死，心中非常貪戀，想我現在應當往生到那個食用香氣的地方。隨即在毗沙門天王的樓上化生。
【English Translation】 English version Be brave and diligent in practice. [This] brings eight kinds of joy to all Buddhas: 1. All Buddhas rejoice. 2. Samadhi (state of meditative consciousness) manifests. 3. Rebirth in the Pure Land. Furthermore, the Great Collection of Ten Treasures Sutra says: 'Small recitation sees small Buddhas, loud recitation sees great Buddhas.' Explanation: 'Loud recitation' refers to reciting the Buddha's name loudly, 'small recitation' refers to reciting the Buddha's name softly. I advise people to diligently recite the Buddha's name loudly, as it is easier to achieve samadhi; with soft recitation, thoughts are easily scattered. Practitioners understand this principle, which is not something ordinary people can comprehend. The method of holding prayer beads while reciting the Buddha's name should involve forming the Buddha mudra (hand gesture), which can be found in the Iconography Sutra. Dedication Verse (see Longshu's Pure Land Writings; if you want a more complete dedication, recite the Western Vows, see Chapter on Vows) (We, the assembly) wholeheartedly take refuge in Amitabha Buddha (Amitabha Buddha) of the Land of Ultimate Bliss. May you illuminate me with your pure light, and embrace me with your compassionate vows. I now seek to escape the suffering retribution of the Saha world (Saha world), seeking rebirth in the Pure Land, fulfilling the vows of Bodhi (Bodhi). Generating a sincere mind, I cultivate pure karma. May the merit of bowing and reciting the Buddha's name, chanting sutras and mantras, and all good deeds, be poured into the ocean of the Tathagata's vows. Relying on the Buddha's compassionate power, may all sins be extinguished, and pure causes increase. If I am about to die, may I know the time of my death, be without pain in my body, without greed in my heart, and without confusion in my mind, as if entering samadhi. May the Buddha and the holy assembly, holding golden lotus platforms, with wondrous fragrance and heavenly music, come to greet me. In an instant, may I be reborn in the Land of Ultimate Bliss, the lotus flower opens, and I see the Buddha. Immediately hearing the Buddha's teachings, instantly awakening to the Buddha's wisdom, immediately attaining non-birth forbearance, widely liberating all sentient beings, and together returning to the Pure Land. May the Tathagata especially bestow compassion and deliverance. All Buddhas of the ten directions and three times, all Bodhisattva-Mahasattvas (Bodhisattva-Mahasattva), Maha-Prajna-Paramita (Maha-Prajna-Paramita). Textual Research: The Vimalakirti Sutra (Vimalakirti Sutra) says: 'The will is always stable, and dedication is done with skillful means.' Sengzhao explains: 'All kinds of good deeds are impermanent, accomplished according to one's intention, so it is necessary to skillfully dedicate them to the path of Buddhahood.' For example, King Bimbisara (King Bimbisara) was imprisoned in jail, and from the jail hole, he remotely saw the Buddha coming and going on the mountain, and his heart was very happy. He should have been reborn in Tushita Heaven (Tushita Heaven). On the way, he heard Vaishravana (Vaishravana) eating fragrance, and he died of hunger, and his heart was very greedy, thinking that I should now be reborn in the place where the fragrance is eaten. Immediately, he was transformed on the tower of Vaishravana.
生。小既迴向。大亦宜然。人之迴向凈土者。有不生凈土哉○宗鏡錄曰。經云。佛言有三種迴向。何等為三。謂過去空。當來空。現在空。無有迴向者。亦無迴向法。亦無迴向處。作是迴向時。三處皆清凈。以此清凈功德。與一切眾生。共迴向阿耨多羅三藐三菩提。作是迴向。無有凡夫及凡夫法。乃至亦無有佛。及迴向者。何以故。法性無緣。不生不滅。無所住故。愚按懺悔有理有事。今迴向亦然。龍舒之文。事迴向也。宗鏡之說。理迴向也。二者固不可偏廢。但下學而未能上達者。事迴向尤不可缺矣。
般若
宗鏡錄曰。萬行皆由般若成立。若萬善無般若。空成有滿因。不契無為果。故知般若。是險惡境中之導師。迷闇室中之明炬。生死海中之智楫。煩惱病中之良醫。碎邪山之大風。破魔軍之猛將。照幽涂之赫日。警昏識之迅雷。扶愚盲之金鎞。沃渴愛之甘露。截愛網之慧力。濟貧乏之寶珠。若般若不明。萬行虛設。
南無阿彌陀佛(一稱一拜四十八拜或二十四拜)
南無觀世音菩薩(三稱三拜)
南無大勢至菩薩(三稱三拜)
南無清凈大海眾菩薩(三稱三拜)
自歸依佛。當愿眾生。體解大道。發無上心(一拜)
自歸依法。當愿眾生。深入藏經。智慧如海
【現代漢語翻譯】 現代漢語譯本： 生。小時候的迴向如此，長大后也應該這樣。人們將功德迴向凈土，難道有不能往生凈土的嗎？
《宗鏡錄》說：經中說，佛說有三種迴向。哪三種呢？就是過去空、未來空、現在空。沒有迴向的人，也沒有迴向的法，也沒有迴向的處所。作這樣的迴向時，三處都清凈。用這清凈的功德，與一切眾生，共同迴向阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。作這樣的迴向，沒有凡夫以及凡夫的法，乃至也沒有佛，以及迴向的人。為什麼呢？因為法性無緣，不生不滅，無所住。我認為，懺悔有理懺和事懺，今迴向也是這樣。龍舒的說法，是事迴向。宗鏡的說法，是理迴向。二者本來就不可偏廢。但是對於下學而未能上達的人來說，事迴向尤其不可缺少啊。
般若（Prajna，智慧）
《宗鏡錄》說：萬行都由般若成立。如果萬善沒有般若，就空成有滿的因，不契合無為的果。所以知道般若是險惡境中的導師，是迷暗室中的明炬，是生死海中的智楫，是煩惱病中的良醫，是碎邪山的大風，是破魔軍的猛將，是照幽涂的赫日，是警昏識的迅雷，是扶愚盲的金鎞，是沃渴愛的甘露，是截愛網的慧力，是濟貧乏的寶珠。如果般若不明，萬行都是虛設。
南無阿彌陀佛（Namo Amitabha，皈依阿彌陀佛）（一稱一拜，四十八拜或二十四拜）
南無觀世音菩薩（Namo Avalokiteśvara，皈依觀世音菩薩）（三稱三拜）
南無大勢至菩薩（Namo Mahāsthāmaprāpta，皈依大勢至菩薩）（三稱三拜）
南無清凈大海眾菩薩（Namo Pure Ocean Assembly of Bodhisattvas，皈依清凈大海眾菩薩）（三稱三拜）
自歸依佛。當愿眾生。體解大道。發無上心（一拜）
自歸依法。當愿眾生。深入藏經。智慧如海
【English Translation】 English version: When one is young, one dedicates merit in this way; when one is older, one should do the same. Among those who dedicate merit to the Pure Land, is there anyone who will not be born in the Pure Land?
The Zong Jing Lu says: The Sutra states, 'The Buddha said there are three kinds of dedication. What are the three? They are past emptiness, future emptiness, and present emptiness. There is no one who dedicates, no Dharma to dedicate, and no place to dedicate. When making such a dedication, all three places are pure. With this pure merit, together with all sentient beings, dedicate to Anuttara-samyak-sambodhi (supreme perfect enlightenment). Making such a dedication, there are no ordinary beings or the dharmas of ordinary beings, and even no Buddha or the one who dedicates. Why? Because the nature of Dharma is without conditions, neither arising nor ceasing, and without abiding.' I believe that repentance has both principle and practice. Dedication is also the same. Longshu's words are about dedication in practice. The Zong Jing Lu's words are about dedication in principle. The two should not be neglected. However, for those who are learning but have not yet attained higher understanding, dedication in practice is especially indispensable.
Prajna (Wisdom)
The Zong Jing Lu says: All practices are established by Prajna (wisdom). If the myriad good deeds are without Prajna, they will only become causes filled with emptiness, not conforming to the fruit of non-action. Therefore, know that Prajna is the guide in dangerous realms, the bright torch in dark rooms, the wise oar in the sea of birth and death, the good physician in the sickness of afflictions, the great wind that shatters evil mountains, the fierce general who destroys the armies of Mara, the bright sun that illuminates dark paths, the swift thunder that awakens confused consciousness, the golden awl that supports the foolish and blind, the sweet dew that quenches thirst for love, the power of wisdom that cuts off the net of love, and the precious pearl that relieves poverty. If Prajna is not clear, all practices are in vain.
Namo Amitabha (Homage to Amitabha Buddha) (One prostration with each recitation, forty-eight prostrations or twenty-four prostrations)
Namo Avalokiteśvara (Homage to Avalokiteśvara Bodhisattva) (Three recitations with three prostrations)
Namo Mahāsthāmaprāpta (Homage to Mahāsthāmaprāpta Bodhisattva) (Three recitations with three prostrations)
Namo Pure Ocean Assembly of Bodhisattvas (Homage to the Pure Ocean Assembly of Bodhisattvas) (Three recitations with three prostrations)
I take refuge in the Buddha. May all sentient beings understand the Great Way and generate the unsurpassed mind. (One prostration)
I take refuge in the Dharma. May all sentient beings deeply enter the Tripitaka and have wisdom like the sea.
(一拜)
自歸依僧。當愿眾生。統理大眾。一切無礙(和南聖眾)
晨昏二課畢詣釋迦佛前稱云。
南無娑婆教主大慈大悲釋迦牟尼佛(三稱三拜)。
考證
娑婆
此翻能忍。言此土眾生。能忍三毒諸煩惱故。又真諦三藏翻為忍土。謂劫初梵王名忍。為世界主也。
大慈大悲
初門曰。佛住大慈心中。以大慈善根力故。能實與一切眾生世間樂。及出世間樂。故云慈能與樂。若四無量中慈。唯心念與樂。而眾生實未得樂。故不名大也○佛住大悲心中。以大悲善根力故。能實拔一切眾生世間苦。分段生死苦。及變易生死苦。故云悲能拔苦。前四無量中悲。雖心念救苦。而眾生實未得脫苦。故不名大也。
釋迦牟尼
華嚴注云。此翻能仁寂默。能仁。姓也。寂默。字也。昔有輪王姓甘蔗氏。聽四妃之𧮂。擯四太子。至雪山。自立城居。以德懷人。父王悔憶。遣使往召。辭過不還。乃三嘆我子釋迦。因此命氏。此說與折疑論不同。未知孰是○本行經云。諸釋種立性憍慢。及見太子。悉皆默然。王曰。宜字牟尼。故名○妙明折疑論曰。漢西數萬里。有國曰迦維羅。王姓釋迦。父名凈飯。太夫人曰摩耶。佛本居兜率天宮。以先佛迦葉般涅槃后。佛補處。名曰護
【現代漢語翻譯】 現代漢語譯本 (一拜)
自皈依僧。當愿眾生。統理大眾。一切無礙（和南聖眾）
早晚功課完畢后，前往釋迦佛前稱念：
南無娑婆教主大慈大悲釋迦牟尼佛（三稱三拜）。
考證
娑婆 (Saha)：
意為『能忍』。指此土的眾生，能夠忍受貪嗔癡三毒以及各種煩惱。又真諦三藏翻譯為『忍土』，說劫初的梵王名為『忍』，是世界之主。
大慈大悲：
《初門》中說：佛安住于大慈心中，以大慈善根的力量，能夠真實地給予一切眾生世間的快樂以及出世間的快樂，所以說慈能給予快樂。四無量心中的慈，只是心念給予快樂，而眾生實際上並未得到快樂，所以不稱為『大』。佛安住于大悲心中，以大悲善根的力量，能夠真實地拔除一切眾生世間的痛苦、分段生死的痛苦以及變易生死的痛苦，所以說悲能拔除痛苦。前面的四無量心中的悲，雖然心念救拔痛苦，而眾生實際上並未脫離痛苦，所以不稱為『大』。
釋迦牟尼 (Sakyamuni)：
《華嚴注》中說：意為『能仁寂默』。能仁是姓，寂默是字。過去有輪王姓甘蔗氏，聽信四妃的讒言，放逐四個太子到雪山，他們自己建立城池居住，以德行感化眾人。父王后悔，派使者前去召回，但他們推辭不回。於是感嘆『我的兒子是釋迦』，因此以此為姓氏。這種說法與《折疑論》不同，不知哪個是正確的。《本行經》中說：各位釋迦種姓的人天生驕慢，見到太子都沉默不語。國王說：應該字為牟尼，所以得名。妙明《折疑論》中說：漢地以西數萬里，有個國家叫迦維羅衛 (Kapilavastu)，國王姓釋迦，父親名叫凈飯 (Suddhodana)，太夫人名叫摩耶 (Maya)。佛本來居住在兜率天宮 (Tusita Heaven)，因為先佛迦葉 (Kasyapa) 般涅槃后，佛來補處，名叫護明 (Natha)。
【English Translation】 English version (One Bow)
I take refuge in the Sangha. May all beings manage the masses without any obstacles. (Homage to the Holy Assembly)
After completing the morning and evening recitations, go before Sakyamuni Buddha and say:
Namo Saha World Honored Teacher, Greatly Compassionate Sakyamuni Buddha (Recite and bow three times).
Textual Research
Saha (娑婆):
It translates to 'able to endure'. It refers to the beings in this land who are able to endure the three poisons (greed, hatred, and delusion) and all kinds of afflictions. Furthermore, the Tripitaka Master Paramartha translates it as 'Land of Endurance', saying that the Brahma King at the beginning of the kalpa was named 'Endurance' and was the lord of the world.
Great Compassion and Great Kindness:
The 'Initial Gate' says: The Buddha dwells in the heart of great kindness, and with the power of great virtuous roots, is able to truly give all beings worldly happiness and transcendental happiness. Therefore, it is said that kindness can give happiness. The kindness in the Four Immeasurables only mentally gives happiness, but beings do not actually obtain happiness, so it is not called 'Great'. The Buddha dwells in the heart of great compassion, and with the power of great compassionate roots, is able to truly remove all beings' worldly suffering, the suffering of segmented birth and death, and the suffering of variational birth and death. Therefore, it is said that compassion can remove suffering. The compassion in the previous Four Immeasurables, although mentally rescues from suffering, beings do not actually escape suffering, so it is not called 'Great'.
Sakyamuni (釋迦牟尼):
The commentary on the Avatamsaka Sutra says: It translates to 'Capable Sage, Silent'. 'Capable Sage' is the surname, and 'Silent' is the given name. In the past, there was a Wheel-Turning King with the surname of Ikshvaku, who listened to the slander of his four consorts and banished his four princes to the Himalayas. They established their own city and lived there, influencing people with virtue. The father king regretted it and sent messengers to summon them back, but they declined to return. Therefore, he exclaimed, 'My sons are Sakyas!' Thus, this became their surname. This account differs from the 'Treatise on Resolving Doubts'; it is unknown which is correct. The 'Fundamental Conduct Sutra' says: All of the Sakya clan were naturally arrogant, and when they saw the prince, they were all silent. The king said, 'He should be named Muni.' Therefore, he was named. The 'Treatise on Resolving Doubts of Wondrous Enlightenment' says: Tens of thousands of miles west of Han, there is a country called Kapilavastu. The king's surname was Sakya, his father's name was Suddhodana, and his mother's name was Maya. The Buddha originally resided in the Tusita Heaven. After the previous Buddha Kasyapa entered parinirvana, the Buddha came to take his place and was named Natha (Protector).
名。實以三祇位滿。萬德果圓。宿念未周。示同生滅。駕日輪香象。托蔭王宮。以太夫人摩耶為母。以周昭王甲寅二十四年四月八日。毗蘭園中。右脅而生。即能縱行七步。目顧四方。一手指天。一手指地。曰天上地下。惟吾獨尊。具三十二種大人相。八十種隨形好。年十九。壬辰二月八日。呼車匿鞁朱骔。游看四門。逢僧了法。不樂王宮。亟欲修心。迨夜之央。凈居天人報曰。太子可出宮。今正是時。於是跨犍陟。仆車匿。天人捧駕。飛空而去。投身雪嶺之上。趺坐盤石。靜思六年。遂成佛果○頌曰。十九逾城六苦行。五歲歷三十城。說法度生五十年。是則共當八十壽○又梵網經云。悉達七歲家出家。三十成道。發隱曰。大藏經譜。文各稍殊。而疏主於斯。又無明釋。七歲三十。義極難辨。然則竟誰從乎。曰十九出家。六年成道。茲為近。吾從眾○佛至周定王癸酉年。二月十五日入涅槃○佛有正法。有像法。有末法。正法住世五百年。始於周定王甲戌年。終於周貞定王癸巳年。像法住世一千年。始於貞定王甲午年。終於梁元帝癸酉年。末法住世一萬年。始於甲戌。至癸丑滿一萬年。月光菩薩出此方。說法度生。滿五十二年入涅槃。
又詣護法神前云。
南無三洲感應護法韋䭾尊天(三稱三拜)。
【現代漢語翻譯】 現代漢語譯本： 名號的由來，實際上是因為經歷了三大阿僧祇劫的修行，功德圓滿。但因為過去世的願力尚未完成，所以示現如同凡人一樣的出生和死亡。乘坐著像太陽一樣光輝的香象，寄託于凈飯王的王宮。以太夫人摩耶（佛陀的母親）為母。在周昭王甲寅二十四年四月八日，于毗蘭園中，從右脅出生。出生后就能行走七步，目光環顧四方，一手指天，一手指地，說道：『天上地下，唯我獨尊。』 具備三十二種大丈夫相，八十種隨形好。十九歲時，在壬辰年二月八日，呼喚車匿（佛陀的車伕）備好朱骔馬，出遊四門。遇到僧人，瞭解了佛法，不喜愛王宮的生活，急切地想要修行。到了夜晚，凈居天的天人告知說：『太子可以出宮了，現在正是時候。』 於是跨上犍陟（佛陀的坐騎），僕人車匿跟隨，天人捧著車駕，飛向空中而去。投身於雪山之上，跏趺坐在盤石上，靜靜地思考了六年，終於成就了佛果。 頌曰：十九歲逾城出家，經歷了六年的苦行，五歲時遊歷了三十個城市，說法度化眾生五十年，這樣算來總共應當是八十歲的壽命。 又《梵網經》中說，悉達（佛陀的俗名）七歲時在家出家，三十歲時成道。《發隱》中說，大藏經的記載，文字各有稍微的差異，而疏主對此，又沒有明確的解釋，七歲和三十歲，意義極難分辨。那麼究竟應該聽從誰的說法呢？回答說：十九歲出家，六年成道，這個說法比較接近事實，我聽從這個說法。 佛陀在周定王癸酉年二月十五日入涅槃。 佛法有正法時期，有像法時期，有末法時期。正法住世五百年，開始於周定王甲戌年，結束于周貞定王癸巳年。像法住世一千年，開始於貞定王甲午年，結束于梁元帝癸酉年。末法住世一萬年，開始於甲戌年，到癸丑年滿一萬年。月光菩薩將從這個世界出現，說法度化眾生，滿五十二年後入涅槃。 又到護法神前唸誦： 南無三洲感應護法韋馱尊天（三稱三拜）。
【English Translation】 English version: The name arises because of completing the practice over three great Asamkhya Kalpas (incalculable eons), with merits and virtues perfected. However, due to unfulfilled vows from past lives, it is shown as birth and death like ordinary beings. Riding a fragrant elephant as radiant as the sun, he took refuge in the palace of King Suddhodana. With Queen Maya (Buddha's mother) as his mother, on the eighth day of the fourth month in the twenty-fourth year of the reign of King Zhao of Zhou (Jia-yin year), he was born from her right side in Lumbini Garden. Immediately after birth, he walked seven steps, gazed in all directions, and with one hand pointing to the sky and the other to the earth, proclaimed: 'Above the heavens and below the heavens, I alone am the honored one.' He possessed the thirty-two major marks of a great man and the eighty minor marks of excellence. At the age of nineteen, on the eighth day of the second month of the Ren-chen year, he called for Channa (Buddha's charioteer) to prepare the Kanthaka (Buddha's horse), and went out to see the four gates. Encountering a monk and understanding the Dharma, he disliked the palace life and eagerly desired to cultivate his mind. In the middle of the night, the Pure Abode Devas informed him: 'Prince, you may leave the palace now, the time is right.' Thereupon, he mounted Kanthaka, with Channa as his servant, and the Devas holding the carriage, flew into the sky and departed. He threw himself upon the snowy mountains, sat cross-legged on a flat rock, and meditated quietly for six years, finally attaining Buddhahood. A verse says: At nineteen, he left the city and practiced asceticism for six years; at five years old, he traveled through thirty cities, preaching the Dharma and liberating beings for fifty years. Thus, his total lifespan should be eighty years. Furthermore, the Brahma Net Sutra states that Siddhartha (Buddha's secular name) left home at the age of seven and attained enlightenment at thirty. The 'Fa Yin' (Elucidation) states that the texts in the Great Treasury Sutra vary slightly, and the commentator has not provided a clear explanation for this. The meaning of seven and thirty is extremely difficult to distinguish. So, whose statement should we follow? The answer is: leaving home at nineteen and attaining enlightenment in six years is closer to the truth, and I follow this statement. The Buddha entered Nirvana on the fifteenth day of the second month of the Gui-you year during the reign of King Ding of Zhou. The Dharma of the Buddha has the Proper Dharma Age, the Semblance Dharma Age, and the Degenerate Dharma Age. The Proper Dharma Age lasts for five hundred years, beginning in the Jia-xu year of King Ding of Zhou and ending in the Gui-si year of King Zhen Ding of Zhou. The Semblance Dharma Age lasts for one thousand years, beginning in the Jia-wu year of King Zhen Ding and ending in the Gui-you year of Emperor Yuan of Liang. The Degenerate Dharma Age lasts for ten thousand years, beginning in the Jia-xu year and ending in the Gui-chou year, completing ten thousand years. Bodhisattva Moonlight will appear from this world, preach the Dharma and liberate beings, and enter Nirvana after fifty-two years. Again, going before the Dharma Protector, recite: Namo Protector Weituo Bodhisattva (Veda) (recite three times and bow three times).
考證(詳見誓願章)
(還)謹按前課如經咒等項。迴向等文。懺悔等法。隨人志願加入。不必拘此。他如龍舒居士。所謂行持十念於一茶之頃。為事(煩務)冗者之權教耳。否則大簡恐無以攝人之心。又如永明禪師。課定一百八事於一日之間。唯年富力強者可則效耳。否則言難適所以阻人之進。善於修行者。當自酌之。
考證
自酌
成道記云。佛在日。有長者子名億耳。投佛出家。日夕精勤苦行。久無所證。佛問曰。汝在家日能彈琴耶。答。能。佛問弦太急太緩時如何。答。聲不成曲。又問弦得中時如何。答。曲韻方成。佛云。我法中。出家求道者亦如是。太急則疲倦。太緩則懈怠。得中。則其道成矣。億耳奉教。不月餘。證阿羅漢果。由是觀之。則功課之煩簡。當自酌明矣。
六時念佛篇
論唸佛正因
大阿彌陀經曰。第二十七愿。我作佛時。諸天人民至心信樂。欲生我剎。十聲念我名號。必遂來生。不得是愿。終不作佛。
(還)謹按王居士謂佛自開唸誦法門。此可證矣。他如文殊菩薩。則曰。諸修行門。無如唸佛。大勢至菩薩。則曰。我以唸佛心。入無生忍。及觀歷代諸師。亦多以唸佛三昧往生。至有日課五六七萬者。胡今人之見唸佛。𠷣之以為愚。
【現代漢語翻譯】 現代漢語譯本 考證（詳見誓願章） （還）謹按前課如經咒等項。迴向等文。懺悔等法。隨人志願加入。不必拘泥於此。其他如龍舒居士，所說的在一茶的功夫里行持十念法，是為事務繁忙的人所設的方便之法。否則，過於簡單恐怕無法攝受人心。又如永明禪師，規定一天要做一百零八件事，只有年富力強的人才可以傚法。否則，說起來容易做起來難，反而會阻礙人們的進步。善於修行的人，應當自己斟酌。 考證 自酌 《成道記》中說，佛陀在世時，有一位長者之子名叫億耳（Ekaśṛṅga，人名）。他跟隨佛陀出家，日夜精勤苦行，很久都沒有證悟。佛陀問他說：『你在家的時候能彈琴嗎？』回答說：『能。』佛陀問：『琴絃太緊或太鬆的時候怎麼樣？』回答說：『聲音不成曲調。』又問：『琴絃調到適中的時候怎麼樣？』回答說：『曲調韻味才能形成。』佛陀說：『我的佛法中，出家求道的人也是這樣。太急就會疲倦，太慢就會懈怠，適中，那麼道業就能成就。』億耳聽從教誨，不到一個月，就證得了阿羅漢果（Arhat，斷盡煩惱，證入涅槃的聖者）。由此看來，那麼功課的繁簡，應當自己明智地斟酌。 六時念佛篇 論唸佛正因 《大阿彌陀經》說：第二十七愿，我成佛時，諸天人民至誠歡喜，想要往生我的剎土，用十聲念我的名號，必定能夠往生。如果不能實現這個願望，終不成佛。 （還）謹按王居士說佛陀親自開示唸誦法門，這可以作為佐證。其他如文殊菩薩（Mañjuśrī，智慧的象徵），則說：『各種修行法門，沒有比得上唸佛的。』大勢至菩薩（Mahāsthāmaprāpta，以智慧之光普照一切，令眾生脫離三途苦難），則說：『我以唸佛心，入無生忍（Anutpattika-dharma-kṣānti，菩薩證悟的境界）。』以及縱觀歷代諸位祖師，也多以唸佛三昧（Samādhi，專注的狀態）往生。甚至有每天唸誦五六七萬聲佛號的。為什麼現在的人看待唸佛，反而認為它是愚笨的行為呢？
【English Translation】 English version Verification (See the Chapter on Vows for details) (Also) Carefully consider the previous practices such as reciting sutras and mantras, dedicating merits, and methods of repentance. These can be added according to individual aspirations and should not be rigidly adhered to. Furthermore, the layman Longshu's (a Buddhist practitioner) teaching of practicing ten recitations of Buddha's name during the time it takes to drink a cup of tea is a provisional teaching for those who are busy with affairs. Otherwise, excessive simplification may not be able to capture people's hearts. Also, the Chan master Yongming's (a Buddhist monk) prescription of performing one hundred and eight practices in a single day is only suitable for those who are young and strong. Otherwise, it is easier said than done, and it may hinder people's progress. Those who are good at cultivation should consider it for themselves. Verification Self-Discretion The 'Record of Enlightenment' states: When the Buddha was in the world, there was a son of a wealthy man named Ekaśṛṅga (name of a person). He renounced the world and followed the Buddha, diligently practicing day and night, but he did not attain enlightenment for a long time. The Buddha asked him, 'When you were at home, could you play the lute?' He replied, 'Yes.' The Buddha asked, 'What happens when the strings are too tight or too loose?' He replied, 'The sound does not form a melody.' He also asked, 'What happens when the strings are properly tuned?' He replied, 'The melody and rhythm can then be formed.' The Buddha said, 'In my Dharma, those who renounce the world and seek the Way are also like this. Too much haste leads to fatigue, and too much slackness leads to laziness. When it is balanced, the path can be achieved.' Ekaśṛṅga followed the teaching, and in less than a month, he attained the fruit of Arhat (one who has extinguished all afflictions and entered Nirvana). From this, it can be seen that the complexity or simplicity of practices should be wisely considered by oneself. Chapter on Six Periods of Mindfulness of Buddha On the Proper Cause of Mindfulness of Buddha The Larger Amitabha Sutra states: The twenty-seventh vow, 'When I become a Buddha, if all gods and people sincerely rejoice and wish to be born in my land, and recite my name ten times, they will surely be reborn there. If this vow is not fulfilled, I will not become a Buddha.' (Also) According to layman Wang, the Buddha himself opened the gate of recitation practice, which can be used as evidence. Furthermore, Mañjuśrī Bodhisattva (symbol of wisdom) said, 'Among all practices, none is better than mindfulness of Buddha.' Mahāsthāmaprāpta Bodhisattva (who illuminates all with the light of wisdom, enabling beings to escape the suffering of the three evil realms) said, 'I enter the Anutpattika-dharma-kṣānti (the state of enlightenment of a Bodhisattva) with the mind of mindfulness of Buddha.' And looking at the masters of past generations, many were reborn in the Pure Land through the Samādhi (state of concentration) of mindfulness of Buddha. There were even those who recited the Buddha's name fifty, sixty, or seventy thousand times a day. Why do people today view mindfulness of Buddha as foolish?
何其謬哉。
考證
文殊勸唸佛
往生集曰。唐法照嘗于缽內見五色云。有梵剎曰大聖竹林寺。后詣五臺。見異光。果得竹林寺。入講堂。則文殊在西。普賢在東。照作禮問曰。末代凡夫。未審修何法門。文殊告曰。諸修行門。無如唸佛。我以唸佛。得一切種智。又問。當云何念。曰此世界西有阿彌陀佛。彼願力不可思議。汝當繼念。毋令斷絕。決定往生。
唸佛三昧
大勢至云。彼佛教我念佛三昧。般舟經云。佛云修唸佛三昧。得生我國。往生集中。載諸師修唸佛三昧往生者。不可列舉○華嚴疏云。師子筋為琴絃。一奏。眾弦皆絕。人修唸佛三昧。諸煩惱皆滅。
日課五六七萬
往生集云。唐懷玉。日課佛號五萬聲。天寶元年化去○唐寶相。日課佛號六萬聲。亦化云○唐道綽。唸佛以七萬為限。貞觀二年化去。
蓮宗寶鑑曰。蓋聞恒河沙數眾如來。彌陀第一。十方微塵諸佛剎。極樂是歸。至理本祗唯心。初門必由因地。欲超生死。以凈土為歸趣之方。將證涅槃。故唸佛為正心之要。先明落處。乃望果以修因。漸履玄途。是從因而至果。故知集群賢而結社。有其旨焉。專唸佛而勸人。興其教也。是以一念興而萬靈知。信心生而諸佛現。才稱寶號。已投種于蓮胎。一
【現代漢語翻譯】 現代漢語譯本： 多麼荒謬啊。
考證
文殊菩薩勸人唸佛
《往生集》記載：唐朝的法照禪師曾經在缽中看到五色祥雲，雲中有座梵剎名為大聖竹林寺。後來他前往五臺山，見到奇異的光芒，果然找到了竹林寺。進入講堂，看到文殊菩薩在西邊，普賢菩薩在東邊。法照禪師行禮后問道：『末法時代的凡夫，不知修習哪種法門最好？』文殊菩薩回答說：『各種修行法門，沒有比得上唸佛的。我就是因爲念佛，才得到一切種智（ सर्वज्ञता，sarvajñatā，指佛陀所證悟的對一切事物無礙的智慧）。』又問：『應當如何唸佛呢？』文殊菩薩說：『這個世界的西方有阿彌陀佛（Amitābha）。他的願力不可思議。你應該持續唸佛，不要中斷，必定能夠往生。』
唸佛三昧
大勢至菩薩（Mahāsthāmaprāpta）說：『彼佛（指阿彌陀佛）教我念佛三昧（Buddhanusmṛti-samādhi，通過憶念佛的功德和形象而達到的禪定狀態）。』《般舟三昧經》說：佛說修習唸佛三昧，可以往生到我的國土。《往生集》中記載的修習唸佛三昧而往生的人，數不勝數。華嚴疏中說：用獅子的筋做琴絃，一彈奏，所有的琴絃都會斷裂。人修習唸佛三昧，所有的煩惱都會消滅。
每日唸佛五六七萬聲
《往生集》記載：唐朝的懷玉禪師，每日唸佛五萬聲，天寶元年往生。唐朝的寶相禪師，每日唸佛六萬聲，也往生了。唐朝的道綽禪師，唸佛以七萬聲為限，貞觀二年往生。
《蓮宗寶鑑》說：聽說恒河沙數般的如來中，阿彌陀佛是第一。十方微塵數般的諸佛剎土中，極樂世界是歸宿。最高的道理本來就是唯心所現，最初的入門必須從因地開始。想要超越生死輪迴，就要以凈土為歸宿的方法。將要證得涅槃（Nirvana），所以唸佛是端正心念的關鍵。先明白落腳之處，才能期望通過修因來獲得果報。逐漸走上玄妙的道路，是從因而至果的過程。所以聚集賢人而結社，有其宗旨。專心念佛而勸導他人，是爲了弘揚佛法。因此，一念發起，萬靈皆知。信心產生，諸佛顯現。才稱念佛的寶號，就已經在蓮花中播下了種子。
【English Translation】 English version: How absurd!
Textual Research
Mañjuśrī Bodhisattva Encourages Recitation of Buddha's Name
The 'Collection of Rebirths' records: During the Tang Dynasty, Dharma Master Fazhao once saw five-colored clouds in his alms bowl. Within the clouds was a sacred monastery called Great Sage Bamboo Forest Monastery. Later, he went to Mount Wutai and saw extraordinary light, and indeed found the Bamboo Forest Monastery. Upon entering the lecture hall, he saw Mañjuśrī (文殊, Bodhisattva of wisdom) on the west and Samantabhadra (普賢, Bodhisattva of practice) on the east. Dharma Master Fazhao paid his respects and asked: 'In this degenerate age, what Dharma practice is most suitable for ordinary beings?' Mañjuśrī replied: 'Among all practices, none is better than reciting the Buddha's name. It is through reciting the Buddha's name that I attained all-knowing wisdom (sarvajñatā).' He further asked: 'How should one recite?' Mañjuśrī said: 'To the west of this world is Amitābha Buddha (阿彌陀佛). His vows are inconceivable. You should continuously recite his name without interruption, and you will certainly be reborn in his Pure Land.'
Samādhi of Buddha Recitation
Mahāsthāmaprāpta Bodhisattva (大勢至) said: 'That Buddha (referring to Amitābha Buddha) taught me the Samādhi of Buddha Recitation (Buddhanusmṛti-samādhi).' The Pratyutpanna Samādhi Sutra says: 'The Buddha said that practicing the Samādhi of Buddha Recitation leads to rebirth in my land.' The 'Collection of Rebirths' records countless masters who attained rebirth through practicing the Samādhi of Buddha Recitation. The Huayan Commentary states: 'If a lion's sinew is used as a zither string, one pluck will break all the strings. When a person practices the Samādhi of Buddha Recitation, all afflictions will be extinguished.'
Daily Recitation of Fifty, Sixty, or Seventy Thousand Times
The 'Collection of Rebirths' records: During the Tang Dynasty, Dharma Master Huaiyu recited the Buddha's name 50,000 times daily and passed away in the first year of the Tianbao era. Dharma Master Baoxiang recited the Buddha's name 60,000 times daily and also passed away. Dharma Master Daochuo limited his recitation to 70,000 times daily and passed away in the second year of the Zhenguan era.
The 'Precious Mirror of the Lotus School' says: 'It is said that among the Buddhas as numerous as the sands of the Ganges River, Amitābha is foremost. Among the Buddha lands as numerous as the dust motes in the ten directions, the Land of Ultimate Bliss is the destination. The ultimate principle is inherently mind-only, and the initial entry must begin from the causal ground. To transcend birth and death, one should take the Pure Land as the method of return. To realize Nirvana (涅槃), therefore, reciting the Buddha's name is essential for rectifying the mind. First, understand where to settle, then hope to cultivate the cause to attain the result. Gradually tread the profound path, which is the process from cause to effect. Therefore, gathering sages to form a society has its purpose. Focusing on reciting the Buddha's name and encouraging others is to promote the teachings. Thus, when a single thought arises, all spirits know. When faith arises, all Buddhas appear. Just by uttering the precious name, one has already planted a seed in the lotus womb.'
發菩提。即標名于金地。嗟乎。識昏障重。信寡疑多。貶凈業為權乘。𠷣持誦為粗行。豈非耽溺火宅。自甘永劫之沉迷。悖悷慈親。深痛一生之虛喪。須信非憑他力。截惑業以無由。不遇此門。脫生死而無路。誓同諸佛。敢效前修。勸勉后賢。深崇此道。
考證
惑業
初門曰。見思兩道。惑障不同。欲明見思二惑。先明十使。十使者何。五利使。五鈍使也。五鈍使者。一貪慾使。二嗔恚使。三無明使。迷惑不了之心。名為無明。四慢使。自恃輕他之心曰慢。五疑使。迷心乖理。猶豫不決。曰疑。五利使者。六身見使。若於名色陰入界中。妄計為身。名為身見。七邊見使。執邊之心。於四邊不了。隨見一邊為實。余邊悉為妄語。名為邊見。八邪見使。邪心取理。故名邪見。九見取使。于非真勝法中。謬見涅槃。生心而取。故曰見取。十戒取使。于非戒中謬以為戒。所以進行。故曰戒取○見思二惑。共九十八使○見諦惑。欲界三十二使。苦諦下共有十使。集諦下有七使。除身見邊見戒取。滅諦下有十使。亦除身見邊見戒取。道地有八使。但除身見邊見。故欲界四行下。合有三十二使○見諦惑。色界二十八使。苦諦下有九使。除嗔。集諦下有六使。除嗔身見邊見戒取。道諦下有七使。亦除嗔及身見邊見
【現代漢語翻譯】 現代漢語譯本 發菩提心，這就在金色的土地上標明了你的名字。可嘆啊！認識昏昧，業障深重，信心少而疑慮多，把凈土法門貶低為權巧方便之法，認爲念經持咒是粗淺的修行。這豈不是沉溺於充滿煩惱的火宅之中，甘願永遠沉淪迷失？違背慈愛的父母（諸佛），深深痛惜一生虛度。必須相信，不依靠阿彌陀佛的願力，就沒有辦法斷除迷惑和業障；不遇到這個法門，就沒有出離生死的道路。我發誓要像諸佛一樣，敢於傚法前人的修行，勸勉後來的賢者，深刻地推崇這個法門。
考證
惑業（指迷惑和業障）
《初門》中說：『見惑和思惑，迷惑和障礙各有不同。』要明白見惑和思惑，首先要明白十使。什麼是十使？就是五利使和五鈍使。五鈍使是：一、貪慾使（貪戀慾望）；二、嗔恚使（嗔恨惱怒）；三、無明使（迷惑不了的心，稱為無明）；四、慢使（自恃高傲，輕視他人的心，叫做慢）；五、疑使（迷惑的心違背真理，猶豫不決，叫做疑）。五利使是：六、身見使（如果對於名色陰入界中，錯誤地認為是自身，稱為身見）；七、邊見使（執著於一邊的見解，對於四邊不能明瞭，隨便認為一邊是真實的，其餘都是虛妄的，稱為邊見）；八、邪見使（邪惡的心取用歪理，所以叫做邪見）；九、見取使（在不是真正殊勝的法中，錯誤地認為是涅槃，生起貪愛之心而取用，所以叫做見取）；十、戒取使（在不是戒律的法中，錯誤地認為是戒律，因此去實行，所以叫做戒取）。見惑和思惑，共有九十八使。見諦惑，欲界有三十二使，苦諦下共有十使，集諦下有七使，除去身見、邊見、戒取。滅諦下有十使，也除去身見、邊見、戒取。道諦下有八使，只除去身見、邊見。所以欲界四行下，合共有三十二使。見諦惑，**界有二十八使，苦諦下有九使，除去嗔。集諦下有六使，除去嗔、身見、邊見、戒取。道諦下有七使，也除去嗔及身見、邊見。
【English Translation】 English version To awaken Bodhicitta (the aspiration for enlightenment) is to have your name marked on the golden ground (a metaphor for achieving Buddhahood). Alas! Recognition is dim, karmic obstacles are heavy, faith is little, and doubts are many. They belittle the Pure Land Dharma as an expedient means, and consider chanting and recitation as a crude practice. Is this not indulging in the burning house (a metaphor for the world of suffering), willingly resigning oneself to eternal submersion and delusion? It is rebelling against compassionate parents (the Buddhas), deeply lamenting the emptiness of a lifetime. One must believe that without relying on the power of Amitabha Buddha, there is no way to cut off delusion and karma; without encountering this Dharma gate, there is no path to escape birth and death. I vow to be like the Buddhas, daring to emulate the practices of predecessors, encouraging later sages, and deeply revering this path.
Textual Research
Delusion and Karma (Huò Yè) (referring to confusion and karmic obstacles)
The 'Initial Gate' states: 'The delusions and obstacles of the View Delusions (見惑, Jiàn Huò) and Thought Delusions (思惑, Sī Huò) are different.' To understand the View and Thought Delusions, one must first understand the Ten Afflictions (十使, Shí Shǐ). What are the Ten Afflictions? They are the Five Sharp Afflictions and the Five Dull Afflictions. The Five Dull Afflictions are: 1. Greed Affliction (貪慾使, Tānyù Shǐ) (attachment to desires); 2. Anger Affliction (嗔恚使, Chēnhuì Shǐ) (hatred and anger); 3. Ignorance Affliction (無明使, Wúmíng Shǐ) (a mind confused and unable to understand, called ignorance); 4. Pride Affliction (慢使, Màn Shǐ) (a mind that is arrogant and looks down on others, called pride); 5. Doubt Affliction (疑使, Yí Shǐ) (a confused mind that goes against the truth, hesitant and indecisive, called doubt). The Five Sharp Afflictions are: 6. Self-View Affliction (身見使, Shēnjiàn Shǐ) (if, regarding the aggregates of name and form, sense bases, and realms, one mistakenly considers it to be oneself, it is called self-view); 7. Extreme-View Affliction (邊見使, Biānjiàn Shǐ) (clinging to one-sided views, unable to understand the four extremes, arbitrarily considering one side to be real and the rest to be false, it is called extreme-view); 8. Wrong-View Affliction (邪見使, Xiéjiàn Shǐ) (an evil mind that adopts perverse reasoning, hence it is called wrong-view); 9. View-Attachment Affliction (見取使, Jiànqǔ Shǐ) (in what is not truly a superior Dharma, mistakenly considering it to be Nirvana, giving rise to a mind of attachment and taking it, hence it is called view-attachment); 10. Precept-Attachment Affliction (戒取使, Jièqǔ Shǐ) (in what is not a precept, mistakenly considering it to be a precept, therefore practicing it, hence it is called precept-attachment). The View and Thought Delusions together have ninety-eight afflictions. The View of Truth Delusions (見諦惑, Jiàndì Huò), in the Desire Realm (欲界, Yùjiè) there are thirty-two afflictions, under the Truth of Suffering (苦諦, Kǔdì) there are ten afflictions, under the Truth of Accumulation (集諦, Jídì) there are seven afflictions, excluding Self-View, Extreme-View, and Precept-Attachment. Under the Truth of Cessation (滅諦, Mièdì) there are ten afflictions, also excluding Self-View, Extreme-View, and Precept-Attachment. Under the Truth of the Path (道諦, Dàodì) there are eight afflictions, only excluding Self-View and Extreme-View. Therefore, under the Four Practices of the Desire Realm, there are a total of thirty-two afflictions. The View of Truth Delusions, in the ** Realm there are twenty-eight afflictions, under the Truth of Suffering there are nine afflictions, excluding Anger. Under the Truth of Accumulation there are six afflictions, excluding Anger, Self-View, Extreme-View, and Precept-Attachment. Under the Truth of the Path there are seven afflictions, also excluding Anger, Self-View, and Extreme-View.
。故色界四行。合有二十八使○見諦惑。無色界二十八使。苦諦下有九使。集諦下有六使。滅諦下有六使。道諦下有七使。若取若除。皆如色界中分別。故無色四行下。合有二十八使。共八十八使也○思惟惑。欲界四使。一貪。二嗔。三癡。四慢。此四使從斯陀含向入修道斷。乃至阿那含果。九品方盡○思惟惑。色界三使。一貪。二癡。三慢。此二使。並是阿羅漢向用修道智斷也○思惟惑。無色界三使。一貪。二癡。三慢○共有十使。合前見諦惑為九十八使。
賾禪師凈土文曰。夫以念爲念。以生為生者。常見之所失也。以無念為無念。以無生為無生者。邪見之所惑也。念而無念。生而無生者。第一義諦也。是以實際理地不受一塵。則上無諸佛之可念。下無凈土之可生。佛事門中不捨一法。則總攝諸根。蓋有唸佛三昧。還源要術。示開往生一門。所以終日唸佛而不乖于無念。熾然往生而不乖于無生。故能凡聖各住自位。而感應道交。東西不相往來。而神遷凈域。此不可得而致詰也。
蓮池禪師曰。唸佛有三義。信。愿。行。是已。信謂信生佛不二。眾生唸佛。定得往生。究竟成佛故。如經所云。汝等皆當信受我語是也。愿謂信非徒信。如子憶母。瞻依嚮慕。欲往生故。如經所云應當發願。生彼國土是也。
【現代漢語翻譯】 現代漢語譯本：因此，四行（四種行相）合共有二十八使（二十八種煩惱，指使人流轉生死的根本煩惱）屬於見諦惑（通過見道才能斷除的煩惱）。沒有二十八使。苦諦（苦的真理）下有九使，集諦（苦的根源）下有六使，滅諦（滅苦的境界）下有六使，道諦（通往滅苦的道路）下有七使。若取若除，都如（原文缺失，無法翻譯）中分別。所以無色界四行下，合共有二十八使，總共八十八使。思惟惑（通過修道才能斷除的煩惱），欲界有四使：一貪，二嗔，三癡，四慢。這四使從斯陀含（二果阿羅漢）向入修道斷，乃至阿那含果（三果阿羅漢），九品才能斷盡。思惟惑，（原文缺失，無法翻譯）有三使：一貪，二癡，三慢。這二使，都是阿羅漢（四果阿羅漢）向用修道智斷除的。思惟惑，無**（原文缺失，無法翻譯）有三使：一貪，二癡，三慢。共有十使，合前見諦惑為九十八使。
賾禪師凈土文說：『如果以念爲念，以生為生，這是常見（執著于常的錯誤見解）的過失。如果以無念為無念，以無生為無生，這是邪見（錯誤的見解）的迷惑。念而無念，生而無生，這是第一義諦（最高的真理）。』因此，在實際理地（真實的理性層面）不接受一塵（任何微小的東西），那麼上無諸佛可以念，下無凈土可以生。在佛事門中不捨一法，那麼總攝諸根（所有的感官），大概有唸佛三昧（通過唸佛而達到的禪定狀態），還源要術（迴歸本源的重要方法），示開往生（往生凈土）的一門。所以終日唸佛而不違背無念，熾然往生而不違背無生。所以能夠凡聖各住自位（凡人和聖人各自安住于自己的位置），而感應道交（感應相互交通），東西不相往來，而神遷凈域（神識遷移到清凈的國土）。這不可得而致詰（無法通過詰問來達到）。
蓮池禪師說：『唸佛有三義：信、愿、行。』信，是說相信生佛不二（眾生和佛沒有區別），眾生唸佛，一定能夠往生，最終成佛。如經所說：『你們都應當信受我的話。』愿，是說相信並非徒然相信，如子憶母（像孩子思念母親），瞻依嚮慕（瞻仰依靠，心生愛慕），想要往生。如經所說：『應當發願，生彼國土。』
【English Translation】 English version: Therefore, the four aspects of the Four Noble Truths together have twenty-eight 'usas' (twenty-eight afflictions, referring to the fundamental afflictions that cause beings to transmigrate in samsara) belonging to the 'dṛṣṭi-heya-kleśa' (afflictions to be abandoned by seeing the truth). There are no twenty-eight 'usas'. Under the Truth of Suffering ('duḥkha-satya') there are nine 'usas', under the Truth of the Origin ('samudaya-satya') there are six 'usas', under the Truth of Cessation ('nirodha-satya') there are six 'usas', and under the Truth of the Path ('mārga-satya') there are seven 'usas'. Whether taking or removing, it is all distinguished as in ** (original text missing, untranslatable). Therefore, under the four aspects of the Formless Realm, there are a total of twenty-eight 'usas', totaling eighty-eight 'usas'. 'Bhāvanā-heya-kleśa' (afflictions to be abandoned by cultivation), the Desire Realm has four 'usas': first, greed ('rāga'); second, anger ('dveṣa'); third, delusion ('moha'); fourth, pride ('māna'). These four 'usas' are abandoned from the stage of 'Sakṛdāgāmin' (Once-Returner) entering the path of cultivation, until the fruit of 'Anāgāmin' (Non-Returner), when the nine grades are completely exhausted. 'Bhāvanā-heya-kleśa', ** (original text missing, untranslatable) has three 'usas': first, greed ('rāga'); second, delusion ('moha'); third, pride ('māna'). These two 'usas' are abandoned by an 'Arhat' (Worthy One) using the wisdom of cultivation. 'Bhāvanā-heya-kleśa', ** (original text missing, untranslatable) has three 'usas': first, greed ('rāga'); second, delusion ('moha'); third, pride ('māna'). There are a total of ten 'usas', combined with the previous 'dṛṣṭi-heya-kleśa' making ninety-eight 'usas'.
Zen Master Ze's Pure Land Text says: 'If one takes 'nian' (念, thought) as 'nian', and 'sheng' (生, birth) as 'sheng', this is the loss of the common view (the mistaken view of permanence). If one takes 'wu-nian' (無念, no-thought) as 'wu-nian', and 'wu-sheng' (無生, no-birth) as 'wu-sheng', this is the delusion of wrong views (incorrect views). 'Nian' yet 'wu-nian', 'sheng' yet 'wu-sheng', this is the First Principle Truth (the highest truth).' Therefore, in the actual ground of principle (the true level of reason), not a speck of dust is accepted (not even the smallest thing), then above there are no Buddhas to contemplate, and below there is no Pure Land to be born into. Within the gate of Buddhist affairs, not a single dharma is abandoned, then all the roots (all the senses) are encompassed. There is probably a 'nianfo samādhi' (唸佛三昧, the state of samadhi attained through Buddha-Recitation), an essential method for returning to the source (an important method for returning to the origin), showing and opening the gate of rebirth (rebirth in the Pure Land). Therefore, reciting the Buddha's name all day long without contradicting no-thought, and fervently seeking rebirth without contradicting no-birth. Therefore, ordinary beings and sages can each abide in their own positions (ordinary people and saints each dwell in their own positions), and the paths of response interact (responses communicate with each other), east and west do not travel to and fro, yet the spirit migrates to the Pure Land (consciousness migrates to the pure land). This cannot be attained through questioning (cannot be achieved through interrogation).'
Zen Master Lianchi said: 'Buddha-Recitation has three meanings: faith ('śraddhā'), vow ('praṇidhāna'), and practice ('caryā').' Faith means believing that sentient beings and Buddhas are not two (sentient beings and Buddhas are not different), and that sentient beings who recite the Buddha's name will certainly be reborn and ultimately attain Buddhahood. As the sutra says: 'You should all believe and accept my words.' Vow means believing that faith is not in vain, like a child remembering its mother (like a child thinking of its mother), looking up to and yearning for (looking up to and relying on, with love and admiration), wanting to be reborn. As the sutra says: 'One should make a vow to be born in that land.'
行謂愿非虛愿。常行精進。唸唸相續。無有間斷故。如經所云。執持名號。一心不亂。是也。此之三事。號為資糧。資糧不充。罔克前進。
(還)謹按資糧一部。止信願行三義。所包甚廣。今唸佛乃資糧之一事。而亦以三義貫之。所該何甚狹也。噫。資糧為修行之要法。而唸佛又資糧之要法。詩不云乎。如切如磋。如琢如磨。資糧之信願行。切也。琢也。唸佛之信願行。磋也。磨也。已精而益精。已密而益密。其唸佛之資糧歟。
又曰。唯此唸佛法門。三輩九品。悉皆度脫。徹上則三心圓發。直入無生。徹下。則十念成功。亦生彼國。所謂不離一法。巧被諸根。豪傑無下抑之羞。庸愚有仰攀之益。無機不收。有情皆攝者也。
又曰。唸佛一路。即是入理妙門。圓契五宗。弘該諸教。精微莫測。廣大無窮。鈍根者。得之而疾免苦輪。利根者。逢之而直超彼岸。似粗而細。若易而難。普愿深思。慎勿忽也○問唸佛法門。既在五停。蓋是小乘。非菩薩道。答。不凈數息。皆具偏圓。不曰有圓教唸佛乎。思之。
(還)謹按古今禪師稱讚唸佛法門。不可勝載。聊具二三。唸佛之為正因可知矣。
考證
圓契五宗
天臺五宗。曰臨濟。曰溈仰。曰曹洞。曰法眼。曰云門。臨濟痛快
【現代漢語翻譯】 現代漢語譯本： 所謂愿不是虛假的愿。要經常精進修行，唸唸相續，沒有間斷的緣故。如經書所說：『執持名號，一心不亂』，就是這個意思。這三件事（信、愿、行）被稱為資糧。資糧不充足，就不能前進。 （還）我仔細考察資糧這一部分，只包含信、愿、行三種意義，所包含的範圍非常廣泛。現在念佛只是資糧中的一件事，卻也用這三種意義貫穿其中，所包含的範圍難道不是很狹窄嗎？唉！資糧是修行的重要方法，而唸佛又是資糧中的重要方法。《詩經》不是說過嗎？『如切如磋，如琢如磨』。資糧的信願行，是切啊，琢啊。唸佛的信願行，是磋啊，磨啊。已經精細了還要更加精細，已經周密了還要更加周密，這就是念佛的資糧啊。 又說：只有這唸佛法門，三輩九品（根據唸佛功夫深淺劃分的往生者等級），全部都能度脫。從最上等的來說，三心（至誠心、深心、迴向發願心）圓滿發起，直接進入無生（不生不滅的境界）。從最下等的來說，十念（臨終時念十聲佛號）成功，也能往生到西方極樂世界。這就是所謂的不離這一念佛法，巧妙地適應各種根器的人。英雄豪傑沒有被埋沒的羞愧，庸碌愚笨的人有仰仗攀登的益處。沒有哪種根器的人不被攝受，所有有情眾生都能被接引。 又說：唸佛這一條路，就是進入真理的巧妙法門，圓滿地契合禪宗五家（臨濟宗、溈仰宗、曹洞宗、法眼宗、雲門宗），廣泛地涵蓋各種教義，精微深奧不可測度，廣大無邊沒有窮盡。根器遲鈍的人，得到它就能迅速脫離苦海輪迴；根器銳利的人，遇到它就能直接超越到達彼岸。看起來粗淺卻很精細，好像容易卻很困難。普遍希望大家深入思考，千萬不要忽略啊！有人問：唸佛法門，既然屬於五停心觀（佛教的五種修行方法），大概是小乘法門，不是菩薩道吧？回答：不凈觀、數息觀，都具有偏和圓的性質，難道沒有圓教的唸佛嗎？仔細思考吧。 （還）我仔細考察古今禪師稱讚唸佛法門的言論，多得數不清。姑且列舉兩三條，唸佛是成佛的正因就可以知道了。 考證 圓契五宗 天臺五宗，是臨濟宗、溈仰宗、曹洞宗、法眼宗、雲門宗。臨濟宗痛快。
【English Translation】 English version: What is meant by 'vow' is not a false vow. One should constantly practice diligently, with thoughts following one another without interruption. As the scripture says: 'Hold firmly to the name, with one mind undisturbed,' that is the meaning. These three things (faith, vow, and practice) are called provisions. If the provisions are not sufficient, one cannot advance. (Also) I carefully examine the section on provisions, which only includes the three meanings of faith, vow, and practice, and what it encompasses is very broad. Now, reciting the Buddha's name is only one aspect of the provisions, yet it is also permeated by these three meanings. Is what it encompasses not very narrow? Alas! Provisions are the essential method for cultivation, and reciting the Buddha's name is the essential method of the provisions. Does the Book of Poetry not say: 'As cutting, as filing; as carving, as polishing.' The faith, vow, and practice of provisions are cutting and carving. The faith, vow, and practice of reciting the Buddha's name are filing and polishing. Already refined, it becomes even more refined; already meticulous, it becomes even more meticulous. This is the provision of reciting the Buddha's name. It is also said: Only this Dharma-gate of reciting the Buddha's name, all of the three grades and nine levels (levels of rebirth based on the depth of one's practice) are liberated. From the highest level, the three minds (sincere mind, deep mind, and the mind of dedicating merit and making vows) are fully awakened, directly entering non-birth (the state of non-arising and non-ceasing). From the lowest level, the ten recitations (reciting the Buddha's name ten times at the time of death) are successful, and one is also born in that land (the Western Pure Land). This is what is meant by not departing from this one Dharma, skillfully adapting to all capacities. Heroes and outstanding individuals do not have the shame of being suppressed, and ordinary and foolish people have the benefit of relying on and climbing up. There is no capacity that is not included, and all sentient beings are embraced. It is also said: The path of reciting the Buddha's name is the wonderful gate to entering the principle, perfectly harmonizing with the five schools of Chan (Linji, Weiyang, Caodong, Fayan, Yunmen), broadly encompassing all teachings, subtle and profound beyond measure, vast and boundless without end. Those with dull faculties, obtaining it, quickly escape the cycle of suffering; those with sharp faculties, encountering it, directly transcend to the other shore. It seems coarse but is fine, it seems easy but is difficult. May everyone deeply contemplate it, and do not neglect it! Someone asks: Since the Dharma-gate of reciting the Buddha's name belongs to the Five Contemplations for Stopping the Mind (five methods of practice in Buddhism), is it probably a Hinayana Dharma, not the Bodhisattva path? Answer: The contemplation of impurity and the contemplation of counting breaths both possess partial and complete aspects. Is there not a complete teaching of reciting the Buddha's name? Think about it. (Also) I carefully examine the praises of the Dharma-gate of reciting the Buddha's name by Chan masters of ancient and modern times, which are too numerous to count. Let me list two or three, and it can be known that reciting the Buddha's name is the direct cause of Buddhahood. Textual Research Perfectly Harmonizing with the Five Schools The five schools of Tiantai are the Linji, Weiyang, Caodong, Fayan, and Yunmen schools. The Linji school is straightforward.
。溈仰謹嚴。曹洞細密。法眼詳明。雲門高古。此其大概耳。
弘該諸教
成佛心要云。顯教者。謂大乘始教有二。一法相宗。謂深密佛地等數十本經。瑜伽唯識等數百卷論。說一切法皆是唯識。了二空真理。修六度萬行。趣大乘佛果。于中多談法相之義。二無相宗。謂諸部般若等千餘卷經。中百門等數本論文。說一切法。本來是空。無始迷情。妄認為有。欲證菩提。以為所得。修習萬行。于中多談無相空義。斯之兩宗。皆是大乘初門。故名曰始。始者初也。三。一乘終教。謂法華涅槃等四十餘部經。實性佛性等十餘論。說一切眾生皆有佛性。從本已來。靈明不昧。了了常知。無始迷倒。不自覺悟。欲成佛果。先須了悟自家佛性。後方稱性修習。本有無量妙行。多談法性。是大乘盡理之教。故名曰終。終者盡也。四。一乘頓教。謂楞伽思益經文。達磨所傳禪宗。說一切妄想本空。真心本凈。元無煩惱。本是菩提。惟談真性。不依位次成佛。故名曰頓。五。不思議圓教。謂華嚴一經。十地一論。全說毗盧法界普賢行海。于中所有。若事若理。若因若果。一具一切。重重無盡。總含諸教。無法不收。稱性自在。無障無礙。迥殊偏說。故名為圓。此之五教。前者是淺是權。後者是深是實○注云。今且據對待而論
【現代漢語翻譯】 現代漢語譯本：溈仰宗注重謹嚴，曹洞宗注重細密，法眼宗注重詳明，雲門宗注重高古，這些是它們的大概特點。
弘揚包含各種教義
《成佛心要》中說：顯教，指的是大乘始教有兩種。一是法相宗，依據《深密經》、《佛地經》等幾十部經典，以及《瑜伽師地論》、《唯識論》等數百卷論著，闡述一切法都是唯識所變現，了達人空和法空的真理，修習六度萬行，以證得大乘佛果。其中多談論法相的意義。二是無相宗，依據諸部《般若經》等一千多卷經典，以及《中論》、《百論》等數部論著，闡述一切法本來是空，由於無始以來的迷惑，錯誤地認為實有。想要證得菩提，認為有所得，從而修習萬行。其中多談論無相空義。這兩個宗派，都是進入大乘的最初門徑，所以稱為『始』。『始』是開始的意思。三是一乘終教，依據《法華經》、《涅槃經》等四十餘部經典，以及《實性論》、《佛性論》等十餘部論著，闡述一切眾生都具有佛性，從根本上來說，靈明不昧，清清楚楚，恒常覺知。由於無始以來的迷惑顛倒，不能自覺覺悟。想要成就佛果，首先必須了悟自家的佛性，然後才能依據佛性修習，本具無量妙行。多談論法性，是大乘窮盡真理的教義，所以稱為『終』。『終』是終極的意思。四是一乘頓教，依據《楞伽經》、《思益經》的經文，以及達摩祖師所傳的禪宗，闡述一切妄想本來是空，真心本來清凈，原本沒有煩惱，本來就是菩提。只談論真性，不依據階位次第成佛，所以稱為『頓』。五是不思議圓教，依據《華嚴經》一部經典，《十地經論》一部論著，完全闡述毗盧遮那佛的法界，普賢菩薩的行愿海。其中所有，無論是事是理，無論是因是果，一即一切，重重無盡，總括包含各種教義，沒有哪種法不被收攝，稱合自性，自在無礙，迥然不同于偏頗的說法，所以稱為『圓』。這五種教義，前者是淺顯是權巧，後者是深奧是真實。（註釋：現在暫且就對待的角度來論述。）
【English Translation】 English version: The Weiyang (Igyō) school emphasizes carefulness and strictness. The Caodong (Sōtō) school emphasizes meticulousness and subtlety. The Fayan (Hōgen) school emphasizes thoroughness and clarity. The Yunmen (Ummon) school emphasizes loftiness and antiquity. These are their general characteristics.
Extensively encompassing all teachings
The Essentials for Attaining Buddhahood states: The Exoteric Teachings refer to two types of initial teachings in the Mahayana tradition. First, the Dharmalaksana (Hossō) school, based on dozens of sutras such as the Sandhinirmocana Sutra (Deep Secret Sutra) and the Buddhabhumi Sutra (Buddha-land Sutra), and hundreds of volumes of treatises such as the Yogacarabhumi-sastra (Treatise on the Stages of Yoga Practice) and the Vijnaptimatrata-siddhi (Establishment of Consciousness-Only), explains that all dharmas are manifestations of consciousness-only, comprehends the truth of the two emptinesses (人空 person emptiness and 法空 dharma emptiness), cultivates the six perfections and myriad practices, and aims to attain the Mahayana Buddhahood. It mainly discusses the meaning of Dharmalaksana (法相 dharma characteristics). Second, the Nirakara (Musō) school, based on over a thousand volumes of sutras such as the various Prajnaparamita Sutras (Perfection of Wisdom Sutras), and several treatises such as the Madhyamaka-karika (Fundamental Verses on the Middle Way) and the Dvadasanikaya-sastra (Treatise on the Twelve Gates), explains that all dharmas are originally empty, and due to beginningless delusion, are falsely perceived as existent. Desiring to attain Bodhi, it believes in attainment and cultivates myriad practices. It mainly discusses the meaning of Nirakara (無相 no characteristics) and emptiness. These two schools are the initial gateways to the Mahayana, hence they are called 'initial'. 'Initial' means beginning. Third, the Ekayana (Ichijō) Ultimate Teaching, based on over forty sutras such as the Lotus Sutra and the Nirvana Sutra, and over ten treatises such as the Tattvasiddhi-sastra (Treatise on the Establishment of Truth) and the Buddha-nature Treatise, explains that all sentient beings possess Buddha-nature, which is fundamentally luminous and unclouded, clear and constantly aware. Due to beginningless delusion and inversion, they are unable to awaken themselves. Desiring to attain Buddhahood, one must first comprehend one's own Buddha-nature, and then cultivate in accordance with that nature, possessing inherent immeasurable wonderful practices. It mainly discusses Dharma-nature and is the teaching that exhausts the principles of the Mahayana, hence it is called 'ultimate'. 'Ultimate' means exhaustive. Fourth, the Ekayana (Ichijō) Sudden Teaching, based on the texts of the Lankavatara Sutra and the Vimalakirti-nirdesa Sutra, and the Chan (Zen) school transmitted by Bodhidharma, explains that all delusions are fundamentally empty, the true mind is fundamentally pure, originally without afflictions, and is originally Bodhi. It only discusses true nature and does not rely on stages to attain Buddhahood, hence it is called 'sudden'. Fifth, the Inconceivable Perfect Teaching, based on the single sutra of the Avatamsaka Sutra (Flower Garland Sutra) and the single treatise of the Dasabhumika-sastra (Treatise on the Ten Stages), fully explains the Dharmadhatu (法界 dharma realm) of Vairocana Buddha (毗盧遮那佛), and the ocean of practices and vows of Samantabhadra Bodhisattva (普賢菩薩). Within it, everything, whether it is phenomena or principle, whether it is cause or effect, one is all, layer upon layer without end, encompassing all teachings, without any dharma that is not included, in accordance with nature, free and unhindered, distinctly different from biased explanations, hence it is called 'perfect'. These five teachings, the former are shallow and expedient, the latter are profound and real. (Note: We are now discussing this from a relative perspective.)
。前四是權。后圓是實。若缺前四教。亦非圓暢。若五教俱傳。偏圓共贊。逗根方足。
外凡五停
見誓願章考證。
唸佛持法
疏云。持有數種。一者明持。謂出聲稱念。二者默持。謂無聲密念。三者半明半默持。謂微動唇舌念。咒家名金剛持是也。又或記數持。或不記數持。隨便皆可。此言常時念佛持法。若佛前功課。自當高聲唸誦。見前對越篇考證。自當記數唸佛。其持珠手法現造像經可考之。
佛說阿彌陀經曰。若有善男子。善女人。聞說阿彌陀佛。執持名號。若一日。若二日。若三日。若四日。若五日。若六日。若七日。一心不亂。其人臨命終時。阿彌陀佛與諸聖眾現在其前。是人終時。心不顛倒。即得往生阿彌陀佛極樂國土。
蓮師疏曰。彌陀名號。是標念境。執持一心。是明念法。一日七日。是克念期。非境。則法無所施。非法。則境為虛立。非期。則雖境勝法強。懈怠因循。功不速建。三事具故。能令凈業決定成就。
考證
執持
執者。聞斯受之。勇猛果決。不搖奪故。持者。受斯守之。常永貞固。不遺忘故。若單言持。各分事理。憶念無間。是謂事持。體究無間。是謂理持。
疏云。一心不亂言執持之極也。是為一經要旨。心者
【現代漢語翻譯】 現代漢語譯本：前面的四個是權宜之計（權教），後面的圓融才是真實（實教）。如果缺少前面的四教，也就不是圓滿通暢的教義。如果五教都能傳揚，那麼偏頗和圓滿的教義都會被讚揚，這樣才能適應眾生的根器。
外凡五停心觀
參見誓願章考證。
唸佛持法
疏中說：『持』有多種方式。一是明持，即出聲稱念；二是默持，即無聲地在心中默唸；三是半明半默持，即微微動嘴唇唸誦。密宗稱之為金剛持。又或者記數持，或者不記數持，都可以。這裡說的是平時念佛持法。如果在佛前做功課，自然應當高聲唸誦，參見前面『對越篇』的考證。自然應當記數唸佛，其持珠的手法可以參考現存的造像經。
《佛說阿彌陀經》說：『若有善男子、善女人，聞說阿彌陀佛（Amitabha Buddha），執持名號，若一日，若二日，若三日，若四日，若五日，若六日，若七日，一心不亂。其人臨命終時，阿彌陀佛與諸聖眾現在其前。是人終時，心不顛倒，即得往生阿彌陀佛極樂國土。』
蓮池大師的疏中說：『阿彌陀佛的名號，是標示所念的境界；執持一心，是說明唸佛的方法；一日到七日，是限定唸佛的期限。沒有境界，那麼方法就無從施展；沒有方法，那麼境界就成了虛設；沒有期限，那麼即使境界殊勝、方法有力，也會因為懈怠拖延，而不能迅速成就功德。這三件事都具備了，才能使凈業決定成就。』
考證
執持
『執』的意思是，聽聞之後就接受它，勇猛果斷，不被動搖奪走。『持』的意思是，接受之後就守護它，長久堅固，不遺忘。如果單獨說『持』，各有事和理的區分。憶念沒有間斷，這叫做事持；體悟研究沒有間斷，這叫做理持。
疏中說：『一心不亂』是執持的極致。這是一部經的要旨。心，就是……
【English Translation】 English version: The first four are expedient means (provisional teachings). The latter roundness is the true (real teaching). If the first four teachings are missing, it is not a complete and smooth doctrine. If the five teachings are all transmitted, both biased and complete teachings will be praised, which is sufficient to adapt to the roots of sentient beings.
The Five Contemplations for Outer Ordinary Beings
See the textual research in the Chapter on Vows.
Reciting the Buddha's Name and Upholding the Dharma
The commentary says: 'Upholding' has several methods. First, there is vocal upholding, which means reciting aloud. Second, there is silent upholding, which means reciting silently in the mind. Third, there is semi-vocal and semi-silent upholding, which means reciting with slight lip movements. The esoteric school calls this Vajra Upholding. Also, one may uphold with counting or without counting, either is acceptable. This refers to constantly reciting the Buddha's name and upholding the Dharma. If one is performing rituals before the Buddha, one should naturally recite aloud, see the textual research in the previous 'Chapter on Reverence'. One should naturally count the recitations of the Buddha's name. The hand gestures for holding prayer beads can be found in extant sutras on iconography.
The Amitabha Sutra says: 'If there are good men or good women who, having heard of Amitabha Buddha (Amitabha Buddha), hold fast to his name, for one day, two days, three days, four days, five days, six days, or seven days, with a single mind unconfused, when these people approach the end of their lives, Amitabha Buddha and all the holy assembly will appear before them. These people, at the hour of death, will not have their minds inverted, and will immediately be reborn in the Land of Ultimate Bliss of Amitabha Buddha.'
Master Lianchi's commentary says: 'The name of Amitabha Buddha is the object of mindfulness; holding fast with a single mind is explaining the method of mindfulness; one day to seven days is setting a time limit for mindfulness. Without an object, the method has nothing to be applied to; without a method, the object becomes a mere illusion; without a time limit, even if the object is superior and the method is strong, laziness and procrastination will prevent the swift accomplishment of merit. When these three things are complete, they can ensure the definite accomplishment of pure karma.'
Textual Research
Upholding
'Holding' means that after hearing, one accepts it, being courageous and decisive, and not being shaken or taken away. 'Upholding' means that after accepting, one guards it, being constant and firm, and not forgetting it. If one speaks of 'upholding' alone, each has a distinction between phenomena and principle. Remembering without interruption is called upholding in phenomena; comprehending and investigating without interruption is called upholding in principle.
The commentary says: 'Single-mindedness without confusion' is the ultimate of upholding. This is the essence of the sutra. The mind is...
。揀口誦而心不念也。一者。揀心雖念而念不一也。不亂者。揀念雖一而有時乎不一也。一心不亂。凈業之能事畢矣。
考證
一心
疏云。一心不亂。而事理各別。初事一心者。如前憶念。信力成就。名事一心。鈔云。憶念者。聞佛名號。常憶常念。以心緣歷。字字分明。前句后句。相續不斷。行住坐臥。唯此一念。不為貪嗔煩惱諸念之所雜亂者。是也。事上即得。理上未徹。唯得信力。未見道故。名事一心也○疏云。理一心者。如前體究。獲自本心。故名理一心。于中復二。一者。了知能念所念。更非二物。唯一心故。二者。非有非無。非亦有亦無。非非有非無。離於四句。唯一心故。此純理觀。不專事相。觀力成就。名理一心。鈔云。體究者。聞佛名號。不唯憶念。即念反觀。體察究審。鞠其根源。體究之極。于自本心。忽然契合。中二義者。初即如智不二。能念心外。無有佛為我所念。是智外無如。所念佛外。無有心能念于佛。是如外無智。非如非智。故唯一心。二則寂照難思。若言其有。則能念之心。本體自空。所念之佛。了不可得。若言其無。則能念之心。靈靈不昧。所念之佛。歷歷分明。若言亦有亦無。則有念無念俱泯。若言非有非無。則有念無念俱存。非有則常寂。非無則常照。
【現代漢語翻譯】 現代漢語譯本：揀擇口中誦唸卻不用心念誦。一種情況是，揀擇心中雖念但念頭不專一。所謂『不亂』，是說揀擇念頭雖然專一，但有時還是會不專一。達到一心不亂，凈土法門的功夫也就完成了。
考證
一心
疏中說：『一心不亂』，而事一心和理一心各有區別。最初的事一心，就像前面所說的憶念，信力成就，稱為事一心。鈔中說：『憶念』，是指聽聞佛的名號，常常憶念，用心去經歷，字字分明，前一句后一句，相續不斷，行住坐臥，唯有這一念，不被貪嗔煩惱等念頭所雜亂。這是在事相上得到，在理上還沒有徹悟，只是得到信力，因為沒有見到道，所以稱為事一心。疏中說：『理一心』，就像前面所說的體究，獲得自本心，所以稱為理一心。其中又分為兩種。一種是，了知能唸的心和所念的佛，更不是兩個東西，唯一是心。另一種是，非有非無，非亦有亦無，非非有非無，離開四句，唯一是心。這純粹是理觀，不專於事相，觀力成就，稱為理一心。鈔中說：『體究』，是指聽聞佛的名號，不只是憶念，而是即念反觀，體察窮究，追究其根源，體究到極點，與自本心，忽然契合。其中兩種含義是，最初就像智和如不二，能唸的心外，沒有佛為我所念，這是智外無如。所念的佛外，沒有心能唸佛，這是如外無智。非如非智，所以唯一是心。第二則是寂照難以思議。如果說它有，那麼能唸的心，本體自空，所念的佛，了不可得。如果說它無，那麼能唸的心，靈靈不昧，所念的佛，歷歷分明。如果說亦有亦無，那麼有念無念都泯滅。如果說非有非無，那麼有念無念都存在。非有則是常寂，非無則是常照。
【English Translation】 English version: Selecting to recite with the mouth but not contemplating with the mind. One case is selecting to contemplate with the mind but the thoughts are not focused. 'Not distracted' means selecting thoughts that are focused, but sometimes they are still not focused. Achieving single-mindedness without distraction completes the work of Pure Land practice.
Textual Research
Single-Mindedness
The commentary says: 'Single-mindedness without distraction,' but single-mindedness in phenomena and single-mindedness in principle are different. The initial single-mindedness in phenomena is like the aforementioned recollection, where the power of faith is achieved, and it is called single-mindedness in phenomena. The notes say: 'Recollection' refers to hearing the Buddha's name and constantly recollecting and contemplating it, experiencing it with the mind, with each word distinct, the previous phrase and the following phrase continuously connected, whether walking, standing, sitting, or lying down, only this one thought, not mixed with thoughts of greed, anger, or afflictions. This is attained in phenomena but not yet thoroughly understood in principle, only attaining the power of faith, because the path has not been seen, so it is called single-mindedness in phenomena. The commentary says: 'Single-mindedness in principle' is like the aforementioned investigation, obtaining from one's original mind, so it is called single-mindedness in principle. Within this, there are two aspects. One is understanding that the mind that can contemplate and the Buddha that is contemplated are not two separate things, but only one mind. The other is neither existent nor non-existent, neither both existent and non-existent, nor neither existent nor non-existent, transcending the four negations, only one mind. This is purely a principle-based contemplation, not focused on phenomena, and the power of contemplation is achieved, called single-mindedness in principle. The notes say: 'Investigation' refers to hearing the Buddha's name, not only recollecting it, but also reflecting back on the thought, observing and investigating, pursuing its root source, and at the extreme of investigation, suddenly uniting with one's original mind. The two meanings within this are, the first is like wisdom and suchness being non-dual, outside the mind that can contemplate, there is no Buddha for me to contemplate, this is suchness outside of wisdom. Outside the Buddha that is contemplated, there is no mind that can contemplate the Buddha, this is wisdom outside of suchness. Neither suchness nor wisdom, therefore only one mind. The second is the inconceivable stillness and illumination. If it is said to exist, then the mind that can contemplate is inherently empty, and the Buddha that is contemplated is ultimately unattainable. If it is said to not exist, then the mind that can contemplate is clearly not obscured, and the Buddha that is contemplated is vividly distinct. If it is said to be both existent and non-existent, then both the thought of existence and the thought of non-existence are extinguished. If it is said to be neither existent nor non-existent, then both the thought of existence and the thought of non-existence remain. Non-existent is constant stillness, non-nonexistent is constant illumination.
非雙亦。非雙非。則不寂不照。而照而寂。言思路絕。無可名狀。故唯一心。斯則能所情消。有無見盡。清凈本然之體。更有何法而雜亂。以見諦故。名理一心也。
現在其前
疏云。但能一心不亂。命終之時。佛必現前。以自力佛力。感應道交。自力者。人命終時。平生善惡。自然現前。如十惡五逆。地獄現前。慳貪嫉妒。餓鬼現前。乃至五戒十善。人天現前。今專唸佛。一心不亂。則凈念成就。清凈心中。寧不佛現前乎。楞嚴所謂憶佛唸佛。現前當來必定見佛。是也。佛力者。經中所謂唸佛眾生。攝取不捨。是也。若依般若。則自力復二。一者念力。二者本有佛性力。兼以佛攝取力。乃成三力。本有如舟船。唸佛如帆楫。佛攝取如便風。三事周圓。必登彼岸矣。
心不顛倒
疏云。以一心不亂。故不顛倒。以不顛倒故。不生他處。即得者。言其速也。鈔云。顛倒者。由其平日隨順妄想。不修正念。心多散亂。將舍暖觸之時。一生所作。俱現於前。心神惶怖。動止揮霍。應入地獄者。刀山劍樹。視作園林。應墮畜生者。馬腹驢胎。認為堂宇。就令作善。合為人天。未免憎愛父母。乃至小聖初心。猶不能正知出入。皆所謂顛倒也。乘此顛倒。三界七趣。隨業受生。今既一心不亂。則內凝正念
。外感佛迎。舍此報身。竟生彼國。如佛言隨其心凈。則佛土凈。又言一切國土。唯想所持。凈想成就。必得往生。固無疑也。速者。不經中陰。不隔時日。如觀經所謂如彈指頃。生極樂國也。
凈土或問曰。世網中人。若是痛念無常。用心真切者。不問苦樂逆順。靜鬧閑忙。一任萬緣交擾。八面應酬。與他念佛。兩不相妨。不見古人道。朝也阿彌陀。暮也阿彌陀。假饒忙似箭。不離阿彌陀。每日或念三萬聲。一萬聲。三千聲。一千聲。定為日課。不容一日放過。又有忙冗之極。頃刻無間者。每日晨朝十念。積久功成。亦不虛廢。唸佛之外。或唸經禮佛。懺悔發願。種種結緣。種種作福。隨力佈施。修諸善功以助之。如此。非惟決定往生。亦必增高品位矣。
又曰。唸佛者。或專緣三十二相。繫心得定。開目閉目。常得見佛。或但專稱口號。執持不散。亦于現身而得見佛。稱佛之法。必須制心。不令散亂。唸唸相續。系緣佛號。口中聲聲喚阿彌陀佛。以心緣歷。字字分明。稱佛名時。無多少。並須一心一意。心口相續。如此。方得一念滅八十億劫生死之罪。若不然者。滅罪良難。善道和尚有專修無間之說。專修者。謂眾生障重。境細心粗。識飏神飛。觀難(成就)是以大聖悲憐。直勸專稱名號。止由稱名
【現代漢語翻譯】 現代漢語譯本：憑藉佛的迎接，捨棄這個報身，最終往生到那個佛國。正如佛所說，『隨其心凈，則佛土凈』（隨著你的心清凈，那麼佛土也就清凈）。又說『一切國土，唯想所持』（一切國土，都由意念所維持）。凈想成就，必定能夠往生，這毫無疑問。『速者』（快速），指的是不經過中陰階段，不間隔時日，就像《觀經》所說的『如彈指頃，生極樂國也』（如同彈指之間，就往生到極樂世界）。
凈土或者有人問：身處世俗之中的人，如果能夠痛切地意識到無常，用心真切，那麼無論身處苦樂順逆，還是靜鬧閑忙的環境，都可以任憑各種因緣交織，八面應酬，但這與他念佛並不妨礙。不見古人說，『朝也阿彌陀（Amitabha），暮也阿彌陀（Amitabha），假饒忙似箭，不離阿彌陀（Amitabha）』（早晨也念阿彌陀佛，晚上也念阿彌陀佛，即使忙得像箭一樣，也不離開阿彌陀佛）。每天或者念三萬聲，一萬聲，三千聲，一千聲，定為每日的功課，不允許有一天放過。又有忙碌到極點，片刻沒有空閑的人，每天早晨進行十念法，長期積累，也能功成，不會白費。唸佛之外，或者唸經禮佛，懺悔發願，種種結緣，種種作福，隨自己的能力佈施，修各種善功來輔助。這樣，不僅決定能夠往生，也必定能夠增高品位。
又說：唸佛的人，或者專門觀想佛的三十二相（thirty-two marks of the Buddha），使心得到安定，無論是睜眼還是閉眼，都能經常見到佛。或者只是專心稱念佛的口號，執持不放。也能在現世就見到佛。稱念佛的方法，必須制止心念，不讓它散亂。唸唸相續，專注于佛號。口中聲聲呼喚阿彌陀佛（Amitabha），用心去體會，字字分明。稱念佛名時，無論多少，都必須一心一意，心口相續。這樣，才能一念滅除八十億劫生死之罪。如果不是這樣，那麼滅罪就很難。善導和尚有專修無間的說法。專修，指的是眾生業障深重，所處的境界細微，心念粗糙，意識飄忽不定，難以觀想成就。因此大聖慈悲憐憫，直接勸導專心稱念名號，只是通過稱念名號
【English Translation】 English version: Relying on the Buddha's welcoming, abandoning this retribution body, one will ultimately be reborn in that Buddha-land. As the Buddha said, 'When the mind is pure, the Buddha-land is pure.' It is also said, 'All lands are sustained only by thought.' With the accomplishment of pure thought, one will surely be reborn, without any doubt. 'Speed' refers to not passing through the intermediate state (antarabhava), without any delay, just as the Contemplation Sutra says, 'In the time it takes to snap one's fingers, one is born in the Land of Ultimate Bliss (Sukhavati).'
Someone in the Pure Land tradition may ask: If a person in the midst of worldly affairs can keenly realize impermanence and be truly sincere in their efforts, then regardless of whether they are in situations of joy or suffering, favorable or adverse circumstances, quiet or noisy environments, busy or leisurely times, they can allow all kinds of conditions to intertwine and deal with all aspects, but this does not hinder their practice of Buddha-recitation (nianfo). Haven't the ancients said, 'Morning is Amitabha (Amitabha), evening is Amitabha (Amitabha), even if one is as busy as an arrow, one does not leave Amitabha (Amitabha).' One may recite 30,000 times, 10,000 times, 3,000 times, or 1,000 times each day, setting it as a daily practice, not allowing a single day to pass without it. There are also those who are extremely busy, without a moment to spare, who perform the Ten Recitations method each morning, accumulating merit over time, which will not be in vain. In addition to Buddha-recitation, one may also recite scriptures, prostrate to the Buddha, repent and make vows, form various connections, perform various meritorious deeds, give alms according to one's ability, and cultivate various virtuous actions to assist. In this way, not only is one certain to be reborn, but one will also surely increase one's rank.
It is also said: Those who practice Buddha-recitation may focus on the thirty-two marks of the Buddha (thirty-two marks of the Buddha), stabilizing the mind and attaining samadhi, so that whether their eyes are open or closed, they can always see the Buddha. Or they may simply focus on reciting the Buddha's name, holding onto it without letting go. They can also see the Buddha in this very life. The method of reciting the Buddha's name must involve controlling the mind, not allowing it to be scattered. Thoughts should be continuous, focusing on the Buddha's name. The mouth should utter 'Amitabha (Amitabha)' with each sound, and the mind should experience each word clearly. When reciting the Buddha's name, regardless of the amount, one must be single-minded, with the mind and mouth in continuous succession. In this way, one can eradicate the sins of eighty billion kalpas of birth and death with a single thought. If not, it will be difficult to eradicate sins. Master Shandao has the teaching of exclusive and uninterrupted practice. Exclusive practice refers to the fact that sentient beings have heavy karmic obstacles, the environment is subtle, the mind is coarse, and consciousness is fleeting, making contemplation difficult to achieve. Therefore, the Great Sage, with compassion, directly encourages exclusive recitation of the name, simply through reciting the name
易故。若能唸唸相續。畢命為期。百即百生。何以故。無外雜緣。得正念故。若舍真終。而終雜業以求生者。百中希得一二。乃由雜緣亂動。失正念故也。觀其專修無間之說。要緊只在唸唸相續。故孤山有云。不可等閑發願。散亂稱名。永明亦云。直須一心皈命。盡報精修。唸佛發願之時。懇苦翹誠。無諸異念。如就刑戮。怨賊所追。水火所迫。一心求救。愿脫苦輪。速證無生。廣度含識。紹隆三寶。誓報四恩。如斯志誠。方不虛棄。如或言行不稱。信愿輕微。無念念相續之心。有數數間斷之意。恃其懈怠。臨終望生。但為業障所遮。恐難值其善友。風火逼迫。正念不成。何以故。如今是因。臨終是果。應須因實。果則不虛故也。
蓮池禪師曰。孔子言終食造次顛沛不違仁。此不違工夫。雖是不易到。然作而不止。乃成自然。況久久行持。忽地有個省處。則苦樂逆順。道在其中。所謂咳唾掉臂。無不是祖師西來意。唸佛者。亦在乎熟之而已矣。
(還)謹按凈土或問(前一段所)云。申明事一心也。而理在其中矣。后一段所云。申明理一心也。而事在其中矣。至於蓮師所云。則一心圓融。渾然純熟。及其成功則一也。而事理不必辨矣。嗚呼。唸佛至此。尚何遺法之有哉。
蓮池禪師曰。或問今見世
【現代漢語翻譯】 現代漢語譯本： 因此，如果能夠唸唸相續，以畢生為期限，一百個唸佛的人就能有一百個往生。為什麼呢？因為沒有外來的雜亂因緣干擾，能夠得到正念的緣故。如果捨棄真實的修行，而以雜亂的業力來求往生，一百個人中很難有一兩個成功。這是由於雜亂的因緣擾亂心神，失去了正念的緣故。觀察那些提倡專修不間斷的說法，最重要的是念念相續。所以孤山有話說：『不可隨便發願，散亂地稱念佛名。』永明也說：『必須一心皈依，盡畢生精力精進修行。』唸佛發願的時候，要懇切至誠，沒有其他的雜念，就像面臨刑罰，被怨賊追趕，被水火逼迫一樣，一心求救，愿脫離苦難的輪迴，迅速證得無生，廣度一切眾生，紹隆佛法僧三寶，誓報父母、眾生、國家、三寶四重恩情。像這樣真誠，才不會白白浪費。如果言行不一致，信心和願力輕微，沒有唸唸相續的心，有數數間斷的念頭，依賴自己的懈怠，臨終才希望往生，只會被業障所遮蔽，恐怕難以遇到善友，風火逼迫，正念無法生起。為什麼呢？因為現在是因，臨終是果，應該因地真實，果才不會虛假。
蓮池禪師說：『孔子說即使在吃完飯的時候，在倉促顛沛的時候，也不違背仁德。』這種不違背的功夫，雖然不容易達到，但是隻要堅持做下去，就會成為自然。何況長久地修行，忽然有一天有所領悟，那麼苦樂逆順，道就在其中。所謂咳嗽吐痰，搖手動臂，無不是祖師西來的真意。唸佛的人，也在於熟練而已。
（還）謹按《凈土或問》（前一段所）說：申明事一心也，而理在其中矣。后一段所說：申明理一心也，而事在其中矣。至於蓮池大師所說：則一心圓融，渾然純熟，及其成功則一也，而事理不必辨矣。嗚呼！唸佛到這種程度，還有什麼遺漏的佛法呢？
蓮池禪師說：或者有人問現在見到世
【English Translation】 English version: Therefore, if one can maintain continuous mindfulness, taking one's entire life as the period, then a hundred out of a hundred who recite the Buddha's name will be reborn in the Pure Land. Why? Because there are no external, miscellaneous conditions to interfere, and one can attain right mindfulness. If one abandons true practice and seeks rebirth through mixed karma, it is rare for even one or two out of a hundred to succeed. This is because miscellaneous conditions disturb the mind and one loses right mindfulness. Observing the teachings that advocate exclusive and uninterrupted practice, the most important thing is continuous mindfulness. Therefore, Gushan said, 'One should not casually make vows and recite the Buddha's name in a scattered manner.' Yongming also said, 'One must wholeheartedly take refuge and diligently cultivate throughout one's life.' When reciting the Buddha's name and making vows, one should be earnest and sincere, without any other distracting thoughts, as if facing execution, being chased by vengeful enemies, or being threatened by fire and water, single-mindedly seeking rescue, vowing to escape the cycle of suffering, quickly attain non-birth, extensively liberate all sentient beings, propagate the Three Jewels (Buddha, Dharma, Sangha), and vow to repay the four debts of gratitude (to parents, sentient beings, country, and the Three Jewels). Only with such sincerity will one not waste one's efforts. If one's words and actions do not match, and one's faith and vows are weak, lacking the mind of continuous mindfulness and having thoughts of frequent interruptions, relying on one's laziness and hoping for rebirth at the time of death, one will only be obscured by karmic obstacles and may find it difficult to encounter virtuous friends. With the elements of earth, water, fire, and wind pressing in, right mindfulness will not arise. Why? Because the present is the cause, and the time of death is the effect. One must have a true cause, and then the effect will not be false.
Chan Master Lianchi said, 'Confucius said that even when finishing a meal or in haste and distress, one should not violate benevolence.' This effort of not violating benevolence, although not easy to achieve, will become natural if one continues to practice. Moreover, after practicing for a long time, if one suddenly has an awakening, then in both suffering and joy, adversity and ease, the Dao is within it. So-called coughing and spitting, waving one's arms, are all the meaning of the Patriarch's coming from the West. For those who recite the Buddha's name, it also lies in becoming familiar with it.
(Hai) respectfully notes that the Jingtu Huowen (Pure Land Questions and Answers) (the previous paragraph) says: 'It clarifies single-mindedness in practice (shi yi xin)', and the principle is within it. The latter paragraph says: 'It clarifies single-mindedness in principle (li yi xin)', and the practice is within it. As for what Master Lianchi said: 'Then single-mindedness is perfectly integrated, completely pure and skilled, and when it is successful, it is one, and there is no need to distinguish between practice and principle.' Alas! If reciting the Buddha's name reaches this level, what Dharma is left out?
Chan Master Lianchi said: Someone asked, 'Now seeing the world'
人唸佛者多。生西方成佛者少。何也。答。此有三故。一者。口雖唸佛。心中不善。以此不得往生。奉勸世人。既是念佛。便要依佛所說。要積德修福。要孝順父母。要忠事君王。要兄弟相愛。要夫婦相敬。要至誠信實。要柔和忍耐。要公平正直。要陰騭方便。要慈愍一切。不殺害生命。不凌辱下人。不欺壓小民。但有不好心起。著力唸佛。定要念退這不好心。如此才是唸佛的人。定得成佛。二者。口雖唸佛。心中胡思亂想。以此不得往生。奉勸世人。唸佛之時。按定心猿意馬。字字分明。心心照管。如親在西方。面對彌陀。不敢散亂。如此才是唸佛的人。定得成佛。三者口雖唸佛。心中只願求生富貴。或說我等凡夫。料得西方無有我分。止圖來世不失人身。此則不合佛心。佛指引你生西方。你卻自不願。以此不得往生。奉勸世人。凡唸佛者。決意求生西方。休得疑惑。如天宮富貴。福盡也要墮落。何況人間富貴。能有幾時。若說你是凡天。西方無分。則聖賢多是凡夫做。安知你不生西方也。便可發廣大心。立堅固志。誓願往生。見佛聞法。得無上果。廣度眾生。如此才是唸佛的人。定得成佛。
考證
孝順父母
觀孝名為戒之經。則修諸德行。以孝順父母為先。觀為善陰騭之書。則作諸善事。以
【現代漢語翻譯】 現代漢語譯本： 問：唸佛的人很多，往生西方成佛的人卻很少，這是為什麼呢？ 答：這有三個原因。 第一，口頭上雖然唸佛，心中卻充滿不善的念頭，因此不能往生。我勸告世人，既然唸佛，就要依照佛所說的去做，要積德修福，要孝順父母，要忠於君王，要兄弟相愛，要夫妻相敬，要至誠守信，要柔和忍耐，要公平正直，要暗中行善，要慈悲憐憫一切眾生，不殺害生命，不欺壓下人，不欺壓百姓。只要有不好的念頭生起，就努力唸佛，一定要念退這不好的念頭。這樣才是唸佛的人，一定能夠成佛。 第二，口頭上雖然唸佛，心中卻胡思亂想，因此不能往生。我勸告世人，唸佛的時候，要控制住心猿意馬，字字分明，心心照管，好像親自在西方，面對阿彌陀佛（Amitabha），不敢散亂。這樣才是唸佛的人，一定能夠成佛。 第三，口頭上雖然唸佛，心中卻只希望求得來世的富貴，或者說『我們這些凡夫俗子，料想西方極樂世界沒有我們的份，只求來世不失去人身』。這就不合佛心。佛指引你往生西方，你卻自己不願意，因此不能往生。我勸告世人，凡是念佛的人，一定要下定決心求生西方，不要疑惑。要知道天宮的富貴，福報享盡也要墮落，何況人間的富貴，又能有多久呢？如果說你是凡夫，西方沒有你的份，那麼聖賢大多是從凡夫做起的，怎麼知道你不能往生西方呢？就應該發起廣大的心，立下堅固的志向，發誓要往生西方，見佛聞法，得到無上的果位，廣度眾生。這樣才是唸佛的人，一定能夠成佛。
考證：
孝順父母：
觀看《孝名為戒經》，就知道修行各種德行，以孝順父母為先。觀看勸人行善的書籍，就知道做各種善事，以
【English Translation】 English version: Question: Many people recite the Buddha's name, but few are reborn in the Western Pure Land and attain Buddhahood. Why is this? Answer: There are three reasons for this. First, although one recites the Buddha's name with their mouth, their heart is filled with unwholesome thoughts. Because of this, they cannot be reborn in the Pure Land. I advise people that since they are reciting the Buddha's name, they must act according to what the Buddha taught. They must accumulate merit and cultivate blessings, be filial to their parents, be loyal to their ruler, love their siblings, respect their spouse, be sincere and trustworthy, be gentle and patient, be fair and upright, secretly do good deeds, and be compassionate to all beings. They must not kill living beings, oppress subordinates, or bully the common people. Whenever an unwholesome thought arises, they must diligently recite the Buddha's name, and be sure to recite away this unwholesome thought. Only then are they truly reciting the Buddha's name, and they will certainly attain Buddhahood. Second, although one recites the Buddha's name with their mouth, their mind wanders and is filled with random thoughts. Because of this, they cannot be reborn in the Pure Land. I advise people that when reciting the Buddha's name, they must control their restless mind, pronounce each word clearly, and be mindful of each thought, as if they were personally in the Western Pure Land, facing Amitabha Buddha (Amitabha), and dare not be distracted. Only then are they truly reciting the Buddha's name, and they will certainly attain Buddhahood. Third, although one recites the Buddha's name with their mouth, their heart only wishes to seek wealth and status in the next life, or they say, 'We are ordinary beings, and we expect that we have no share in the Western Pure Land, and only hope not to lose our human form in the next life.' This is not in accordance with the Buddha's mind. The Buddha guides you to be reborn in the Western Pure Land, but you yourself are unwilling, and therefore you cannot be reborn in the Pure Land. I advise people that all who recite the Buddha's name must be determined to seek rebirth in the Western Pure Land, and must not doubt. Know that the wealth and status of the heavenly realms will also lead to downfall when the blessings are exhausted, let alone the wealth and status of the human realm, which can last for how long? If you say that you are an ordinary being and have no share in the Western Pure Land, then most sages and worthies started as ordinary beings, how do you know that you cannot be reborn in the Western Pure Land? You should then generate a vast mind, establish a firm resolve, and vow to be reborn in the Western Pure Land, see the Buddha, hear the Dharma, attain the unsurpassed fruit, and extensively liberate sentient beings. Only then are they truly reciting the Buddha's name, and they will certainly attain Buddhahood.
Textual Research:
Filial Piety to Parents:
Looking at the Sutra of Filial Piety as the Precept, we know that cultivating all virtues begins with filial piety to parents. Looking at books that encourage doing good deeds, we know that doing all good deeds begins with
陰騭方便為首。故以二者考證之○寶藏經云。孝順父母。天主帝釋在汝家中。又能行孝。大梵尊天在汝家中。又能盡孝。釋迦文佛在汝家中。睒魔菩薩。親服患愈。慈心童子。火輪速滅。即其靈應。發隱曰。善事父母。謂奉養無方。服勤有道。孝之始也。帝釋臨焉。又能行者。凡是孝道。無不舉行。孝之中也。梵王臨焉。又能盡者。現生父母。前生父母。歷生父母。無不酬答。孝之終也。釋迦臨焉。天能聽卑。佛遍一切。簡在冥加。理有之也。故𦖠魔割目救父。而沉痾愈於一朝。慈心發願代苦。而火輪消于頃刻。至行動天。真誠感佛。正猶是耳。恐世不信。說云何天佛得在你家。故引二事以證之也。
陰騭方便
龍舒曰。大觀間。有一官員。其父已故。一日出外。見其父乘馬。前行。不顧其子。其子乃呼曰。我與父。生為父子。何無一言以教我。其父曰。學葛繁。問葛何人。曰。世聞人。遂訪問所在。其時為鎮江大守。乃性見之。言其故。且問葛何以見重於幽冥如此。答云予始者日行一利人事。其次行二事三事。或至十事。於今四十年。未嘗一日廢。問何以利人。葛指座間腳踏子云。若此物置之不正。則蹙人足。予為正之。亦利人事也。又若人渴者。能飲以一杯水。亦利人事也。唯隨事而行之。上自卿相
【現代漢語翻譯】 現代漢語譯本： 陰騭方便最為重要。所以用這兩件事來考證它。寶藏經上說：『孝順父母，天主帝釋（佛教護法神）就在你家中。』又能夠行孝，大梵尊天（印度教的創造之神，在佛教中也受到尊敬）就在你家中。又能夠盡孝，釋迦文佛（佛教的創始人）就在你家中。睒魔（音shǎn mó，佛教故事中的孝子）菩薩，親自侍奉病人，病就好了。慈心童子（佛教故事中的人物），火輪迅速熄滅。這就是靈驗的應證。發隱說：『善待父母，指的是奉養沒有窮盡，服侍有規矩，這是孝的開始。帝釋就會降臨。又能夠行孝，指的是凡是孝道，沒有不做的，這是孝的中間階段。梵王就會降臨。又能夠盡孝，指的是現生的父母，前生的父母，歷代的父母，沒有不報答的，這是孝的終極階段。釋迦牟尼佛就會降臨。』天能夠聽見卑微的聲音，佛遍及一切地方。簡在冥冥之中加以護佑，這是有道理的。所以𦖠魔（音gé mó）割下自己的眼睛來救父親，沉重的疾病一天就好轉。慈心發願代替別人受苦，火輪頃刻間就消失了。至誠的行動感動了天，真誠的心意感動了佛。正是這個道理。恐怕世人不相信，說為什麼天和佛會在你家。所以引用這兩件事來證明它。 陰騭方便 龍舒居士說：『大觀年間，有一位官員，他的父親已經去世。一天他外出，看見他的父親騎著馬在前面走，不理睬他。他的兒子就喊道：『我和父親，生來是父子，為什麼沒有一句話教導我？』他的父親說：『學葛繁。』問葛繁是什麼人，回答說：『是世上聞名的人。』於是他去拜訪葛繁的住處。當時葛繁擔任鎮江太守。這位官員就拜見了他，說了事情的緣由，並且問葛繁為什麼在陰間如此受人敬重。葛繁回答說：『我開始每天做一件有利於別人的事，然後做兩件三件，或者做到十件。到現在四十年了，沒有一天停止過。』問他如何利人，葛繁指著座位間的腳踏說：『如果這個東西放得不正，就會硌到人的腳。我把它擺正，也是利人的事。』又比如有人口渴，能給他一杯水喝，也是利人的事。只是隨著事情去做罷了。上至卿相
【English Translation】 English version: 'Yin Zhi' (secret blessings) and expedient means are paramount. Therefore, these two examples are used to verify it. The 'Bao Zang Jing' (Treasure Trove Sutra) says: 'If you are filial to your parents, the Lord Indra (the ruler of the gods in Buddhism) will be in your home.' If you can practice filial piety, the Great Brahma (the creator god in Hinduism, also revered in Buddhism) will be in your home. If you can fully practice filial piety, Shakyamuni Buddha (the founder of Buddhism) will be in your home. When Shanmo (a filial son in Buddhist stories) Bodhisattva personally attended to the sick, the illness was cured. When the Merciful Child (a figure in Buddhist stories) made a vow, the fiery wheel quickly disappeared. This is the spiritual response. 'Fa Yin' (Revealing the Hidden) says: 'Treating parents well means providing for them without limit and serving them with proper conduct. This is the beginning of filial piety. Lord Indra will descend. Being able to practice filial piety means doing everything related to filial piety. This is the middle stage of filial piety. Brahma will descend. Being able to fully practice filial piety means repaying present parents, past parents, and parents from all lifetimes. This is the ultimate stage of filial piety. Shakyamuni Buddha will descend.' Heaven can hear humble voices, and the Buddha pervades all places. Secretly adding protection, this is reasonable. Therefore, Ge Mo (a person who cut out his eyes to save his father) cut out his own eyes to save his father, and the severe illness was cured in a day. The Merciful Child vowed to suffer for others, and the fiery wheel disappeared in an instant. Sincere actions moved Heaven, and genuine intentions moved the Buddha. This is exactly the principle. Fearing that the world would not believe it, asking how Heaven and the Buddha could be in your home, these two examples are cited to prove it. 'Yin Zhi' (secret blessings) and Expedient Means Longshu said: 'During the Daguan era, there was an official whose father had passed away. One day, he went out and saw his father riding a horse in front, ignoring him. The son called out, 'Father and I were born as father and son, why don't you teach me a word?' His father said, 'Learn from Ge Fan.' When asked who Ge Fan was, he replied, 'He is a world-renowned person.' So he visited Ge Fan's residence. At that time, Ge Fan was the prefect of Zhenjiang. The official met him, explained the reason, and asked why Ge Fan was so respected in the underworld. Ge Fan replied, 'I started by doing one thing a day that benefited others, then two or three things, or even ten things. For forty years now, I have never stopped for a day.' When asked how he benefited others, Ge Fan pointed to the footstool between the seats and said, 'If this thing is not placed correctly, it will hurt people's feet. I straighten it, which is also a benefit to others.' Also, if someone is thirsty, giving them a cup of water to drink is also a benefit to others. Just do it according to the situation. Up to the ministers and chancellors
。下至乞丐。皆可以行。唯在乎久而不廢耳。其子拜而退。葛后以高壽坐化而去。葛兼修凈業。以是迴向。後有僧神遊凈土。見葛在焉。由是觀之。則陰騭方便者。可即小以𠵴大矣。
論唸佛勝利
賓主盤桓曰。持唸佛名。為有二種殊勝利益故。內則令念者覺斯無量壽。即可解脫此有限生死之身。外則實有彼佛願力。以接引唸佛者臨終往生凈土。
(還)謹按此二種。乃勝利之綱領。后之四方便。十利益。諸感應。特其節目耳。雖十利益有接引之說。實無歸重之意也。故表章之。
蓮池禪師疏曰。唸佛一門。最為方便。略陳有四。一。不值佛出世常得見佛方便。二。不斷惑業。得出輪迴方便。三。不修余行。得波羅密方便。四。不經多劫。得疾解脫方便。
考證 鈔云。得常見佛者。起信論云。有初學是法。其心怯弱。以娑婆不常值佛。懼謂信心難就。如來有勝方便。攝護信心。謂專意念佛。即生佛土。常見於佛。如修多羅說專念西方阿彌陀佛。即得往生。終無有退。此經則七日一心。佛現在前是也。故知靈山已過。龍華未來。無佛世中而得見佛。是名最勝第一方便。得出輪迴者。由惑起業。由業感報。往來六道輪轉無窮。依余法修。直至惑盡。始得出離。而托質世間。升沉未保。唯
【現代漢語翻譯】 現代漢語譯本：即使是乞丐，都可以修行唸佛法門，關鍵在於持之以恒，不半途而廢。他的兒子拜謝後退下。葛氏後來以高壽安詳坐化離世。葛氏兼修凈土法門，並將功德迴向往生。後來有僧人神遊凈土，見到葛氏在那裡。由此看來，暗中行善積德，方便法門，可以從小處成就大事業。
論唸佛的殊勝利益
賓客與主人交談說：『持唸佛的名號，有兩種殊勝的利益。從內在來說，能讓唸佛的人覺悟到自身本具的無量壽，從而解脫這有限的生死之身。從外在來說，確實有阿彌陀佛的願力，接引唸佛的人臨終往生凈土。』
（還）我仔細考察這兩種利益，乃是殊勝利益的總綱。後面的四種方便、十種利益以及各種感應，都不過是它的細枝末節罷了。雖然十種利益中有接引的說法，但實際上並沒有強調它的重要性。所以特別加以說明。
蓮池禪師疏解說：『唸佛法門，最為方便。略微陳述有四點：一、不必等到佛出世，也能常常見到佛的方便。二、不必斷除煩惱和業障，也能脫離輪迴的方便。三、不必修習其他法門，也能得到波羅蜜（到達彼岸）的方便。四、不必經歷漫長的劫數，也能快速解脫的方便。』
考證：《鈔》中說：『能夠常常見到佛，依據《起信論》所說：對於剛開始學習這個法門，內心怯懦的人，因為娑婆世界不常有佛出世，擔心信心難以成就。如來有殊勝的方便，攝護他們的信心，就是專心念佛，就能往生佛國，常常見到佛。如同《修多羅》（佛經）所說，專念西方阿彌陀佛，就能往生，最終不會退轉。』這部經則說七日一心念佛，佛就會顯現在眼前。所以說，靈山法會已經過去，彌勒菩薩的龍華法會尚未到來，在沒有佛出世的時代也能見到佛，這叫做最殊勝的第一方便。能夠脫離輪迴，是因為由煩惱產生業，由業感受果報，在六道中往來輪轉沒有窮盡。依靠其他法門修行，直到煩惱斷盡，才能脫離輪迴。而寄託於世間，升沉不定。只有唸佛法門才能橫超三界，帶業往生。
【English Translation】 English version: Even a beggar can practice the Dharma of reciting the Buddha's name; the key is to persevere and not give up halfway. His son bowed and withdrew. Later, Master Ge passed away peacefully in a seated posture at a ripe old age. Master Ge also practiced the Pure Land Dharma and dedicated the merits to rebirth in the Pure Land. Later, a monk traveled to the Pure Land in spirit and saw Master Ge there. From this, it can be seen that secretly doing good deeds and accumulating virtue, and expedient means, can achieve great undertakings from small beginnings.
On the Supreme Benefits of Reciting the Buddha's Name
The guest and host conversed, saying: 'Holding and reciting the Buddha's name has two supreme benefits. Internally, it allows the reciter to awaken to the immeasurable life inherent within themselves, thereby liberating them from this finite body of birth and death. Externally, there is indeed the power of Amitabha Buddha's vows to receive and guide those who recite the Buddha's name to be reborn in the Pure Land at the time of death.'
(Also) I carefully examine these two benefits, which are the main principles of supreme benefits. The four expedient means, ten benefits, and various responses that follow are merely its details. Although there is mention of reception in the ten benefits, it does not actually emphasize its importance. Therefore, it is specifically explained.
Chan Master Lianchi explained: 'The Dharma of reciting the Buddha's name is the most convenient. Briefly, there are four points: First, one does not need to wait for a Buddha to appear in the world to have the convenience of seeing the Buddha often. Second, one does not need to cut off afflictions and karmic obstacles to have the convenience of escaping reincarnation. Third, one does not need to practice other Dharmas to have the convenience of obtaining Paramita (reaching the other shore). Fourth, one does not need to go through countless kalpas to have the convenience of achieving rapid liberation.'
Textual Research: The Commentary says: 'Being able to see the Buddha often, according to the Awakening of Faith in the Mahayana, for those who are new to this Dharma and whose minds are timid, because Buddhas do not often appear in the Saha world, they worry that faith will be difficult to establish. The Tathagata has a supreme expedient means to protect their faith, which is to wholeheartedly recite the Buddha's name, so that they can be reborn in the Buddha's land and see the Buddha often. As the Sutra says, wholeheartedly reciting Amitabha Buddha of the Western Pure Land will lead to rebirth and ultimately no regression.' This Sutra says that if one recites the Buddha's name wholeheartedly for seven days, the Buddha will appear before them. Therefore, it is said that the Vulture Peak Assembly has passed, and Maitreya Buddha's Dragon Flower Assembly has not yet arrived. Being able to see the Buddha in an age without a Buddha is called the most supreme first expedient means. Being able to escape reincarnation is because afflictions give rise to karma, and karma leads to retribution, causing endless cycles of rebirth in the six realms. Relying on other Dharmas to cultivate, one must cut off all afflictions before being able to escape reincarnation. And entrusting oneself to the world, one's rise and fall are uncertain. Only the Dharma of reciting the Buddha's name can transcend the three realms horizontally and be reborn with karma.
茲唸佛。帶惑往生。以己念力。及佛攝受大神力故。一生彼國。即超三界。不受輪轉。經云。眾生生者。皆是阿鞞䟦致是也。是為最勝第二方便。得波羅蜜者諸菩薩眾。有恒河沙劫中修六度萬行。未能滿足。而今一心念佛。萬緣自舍。即佈施波羅蜜。一心念佛。諸惡自止。即持戒波羅蜜。一心念佛。心自柔軟。即忍辱波羅蜜。一心念佛。永不退墮。即精進波羅蜜。一心念佛。余想不主。即禪定波羅蜜。一心念佛。正念分明。即般若波羅蜜。推而極之。不出一心。萬行具足。如大本法藏愿云。若我成佛。國中有情。不獲神通自在波羅蜜多。不取正覺。是為第三最勝方便。得疾解脫者。智論云。有諸菩薩。自念謗大般若。墮惡道中。歷無量劫。雖修余行。不能滅罪。后遇知識。教念阿彌陀佛。乃得滅罪。超生凈土。又十住斷結經云。是時座中有四億眾。自知死此生彼牽連不斷。欲為之源。樂生無慾國土。佛言西方有佛。名曰無量壽。其土清凈。無淫怒癡。蓮華化生。汝當生彼。故大本云菩薩欲令眾生速疾安住無上菩提者。應當起精進力。聽此法門。古謂欲得一生取辦。便於是法留心。是名最勝第四方便。
凈土或問曰。經中道受持佛名者。現世當獲十種利益。一者。常得一切諸天大力神隱形守獲。二者。常得一切菩
【現代漢語翻譯】 現代漢語譯本 我今唸誦佛號，即使帶著迷惑也能往生（凈土）。憑藉我念佛的力量，以及阿彌陀佛的攝受加持，一旦往生到西方極樂世界，立即超越三界，不再遭受輪迴之苦。《無量壽經》中說：『往生到凈土的眾生，都是阿鞞跋致（不退轉菩薩）』，這就是第二種最殊勝的方便法門。那些證得波羅蜜（到彼岸）的菩薩們，需要在恒河沙劫的時間裡修習六度萬行，才能圓滿。而現在一心念佛，萬種雜念自然捨棄，這就是佈施波羅蜜。一心念佛，各種惡行自然止息，這就是持戒波羅蜜。一心念佛，內心自然柔和，這就是忍辱波羅蜜。一心念佛，永遠不會退墮，這就是精進波羅蜜。一心念佛，其他妄想不再佔據主導地位，這就是禪定波羅蜜。一心念佛，正念分明，這就是般若波羅蜜。推而廣之，所有修行都離不開一心。一心念佛，萬行自然具足。如同《無量壽經》中的法藏愿所說：『如果我成佛，我的國土中的眾生，不能獲得神通自在波羅蜜多，我就不成佛。』這是第三種最殊勝的方便法門。 那些想要快速解脫的人，《大智度論》中說：『有些菩薩，自己想到曾經誹謗《大般若經》，墮入惡道中，經歷了無量劫，即使修習其他善行，也不能消除罪業。後來遇到善知識，教導他們唸誦阿彌陀佛，才得以消除罪業，超生凈土。』另外，《十住斷結經》中說：『當時在座的有四億人，自己知道死後還會不斷地轉生，這是慾望的根源，他們希望往生到沒有慾望的國土。』佛說：『西方有一尊佛，名叫無量壽佛（阿彌陀佛），他的國土清凈，沒有淫慾、嗔恚、愚癡，眾生都是蓮花化生，你們應當往生到那裡。』所以，《無量壽經》中說：『菩薩想要讓眾生快速安住在無上菩提（覺悟）中，應當發起精進的力量，聽聞這個法門。』古人說，想要一生就成就，就應當在這個法門上用心。這是第四種最殊勝的方便法門。 凈土宗有人問：『經中說受持佛名的人，現世可以獲得十種利益。一是，常常得到一切諸天大力神的隱形守護。二是，常常得到一切菩
【English Translation】 English version Now, reciting the Buddha's name allows one to be reborn in the Pure Land even with delusions. Through the power of one's own recitation and the compassionate reception of the Buddha, one transcends the Three Realms and escapes the cycle of rebirth upon being born in that land. The Sutra says, 'All beings born there are Avaivartika Bodhisattvas (阿鞞䟦致) (non-regressing bodhisattvas).' This is the second most excellent expedient means. Those Bodhisattvas who have attained Paramita (波羅蜜) (perfection, reaching the other shore) need to cultivate the Six Perfections and myriad practices for countless kalpas (恒河沙劫) (eons like the sands of the Ganges River) to fulfill them. But now, with single-minded recitation of the Buddha's name, all worldly thoughts are naturally abandoned, which is the Perfection of Giving (佈施波羅蜜). With single-minded recitation of the Buddha's name, all evil deeds naturally cease, which is the Perfection of Morality (持戒波羅蜜). With single-minded recitation of the Buddha's name, the mind naturally becomes gentle, which is the Perfection of Patience (忍辱波羅蜜). With single-minded recitation of the Buddha's name, one never regresses, which is the Perfection of Diligence (精進波羅蜜). With single-minded recitation of the Buddha's name, other thoughts do not dominate, which is the Perfection of Meditation (禪定波羅蜜). With single-minded recitation of the Buddha's name, right mindfulness is clear, which is the Perfection of Wisdom (般若波羅蜜). Extending this to its ultimate, all practices do not go beyond a single mind, and all practices are complete. As the Vow of Dharmakara (法藏願) in the Larger Sutra says, 'If, when I attain Buddhahood, the sentient beings in my land do not attain the Paramita of supernatural powers and freedom (神通自在波羅蜜多), may I not attain perfect enlightenment.' This is the third most excellent expedient means. For those who desire swift liberation, the Mahaprajnaparamita Sastra (智論) says, 'Some Bodhisattvas, reflecting on their past slander of the Great Prajna Sutra (大般若), fell into evil realms and, through countless kalpas, could not eradicate their sins even by cultivating other practices. Later, they met a wise teacher who taught them to recite the name of Amitabha Buddha (阿彌陀佛), and they were able to eradicate their sins and be reborn in the Pure Land.' Furthermore, the Dasabhumika Sutra (十住斷結經) says, 'At that time, there were four hundred million beings in the assembly who knew that their deaths here would lead to continuous rebirths, which is the source of desire. They wished to be born in a land without desire.' The Buddha said, 'In the West, there is a Buddha named Amitayus (無量壽) (Infinite Life). His land is pure, without lust, anger, or delusion. Beings are born from lotuses. You should be born there.' Therefore, the Larger Sutra says, 'If Bodhisattvas wish to enable sentient beings to quickly abide in unsurpassed Bodhi (菩提) (enlightenment), they should generate the power of diligence and listen to this Dharma (法) (teaching) door.' The ancients said that if one wishes to attain accomplishment in one lifetime, one should focus on this Dharma. This is the fourth most excellent expedient means. Someone from the Pure Land school asks: 'The Sutra says that those who uphold the name of the Buddha will receive ten benefits in this life. First, they will always be protected by all the powerful gods and deities in secret. Second, they will always be
薩常隨(守獲三者)常得諸佛晝夜護念。阿彌陀佛常放光明。攝受此人。四者。一切惡鬼皆不能害。一切蛇龍毒藥悉不能中。五者。水火冤賊。刀箭牢獄。橫死枉生。悉皆不受。六者。先所作業。悉皆消滅。所殺冤命。彼蒙解脫。更無執對。七者。夜夢正直。或復夢見阿彌陀佛勝妙色相。八者。心常歡喜。顏色光澤。氣力充盛。所作吉利。九者。常為一切世間人民恭敬供養。歡喜禮拜。猶如敬佛。十者。命終之時。心無怖畏。正念見前。得見阿彌陀佛及諸聖眾。接引往生凈土。如此十種利益。經文具載。乃佛口之所宣也。既是現生皆有利益。然則世出世間。要緊法門。無如唸佛者矣。
(還)謹按龍舒凈土文。敘唸佛現世感應一卷。不可不知。有唸佛薦亡如張繼祖者。有唸佛卻鬼如陳企者。有唸佛脫難如邵希文者。有唸佛安𥨊如劉仲慧者。有唸佛屋不壓死如瞽婦者。有唸佛而風疾不作如王居士者。有唸佛而痁疾遂愈如李子清者。有唸佛眼明如阮嫂者。有唸佛痼疾皆愈如梁氏女者。有唸佛治病得愈如秀州僧者。有唸佛孫兒免難如鄉老者。有見殺生唸佛得福如鄭鄰者。由此推之。唸佛勝利。奚啻十種而已哉。
考證
唸佛薦亡
龍舒王居士曰。予嘗與張繼祖言西方事。繼祖信之。其乳母死。多為
【現代漢語翻譯】 現代漢語譯本 薩常隨（守戒、禪定、智慧三者）常常得到諸佛晝夜護念。阿彌陀佛常常放出光明，攝受這個人。四者，一切惡鬼都不能加害，一切蛇、龍、毒藥都不能傷害。五者，水災、火災、冤家、盜賊、刀兵、牢獄、橫死、枉死，這些災難都不會遭受。六者，先前所造的惡業，全部消滅；所殺害的冤命，他們也蒙受解脫，不再有執著和對立。七者，夜晚做的夢都是正直的，或者夢見阿彌陀佛殊勝美妙的色相。八者，心中常常歡喜，容顏光彩，氣力充沛，所做的事情都吉祥順利。九者，常常被一切世間人民恭敬供養，歡喜禮拜，猶如敬佛一樣。十者，臨命終的時候，心中沒有怖畏，正念現前，得見阿彌陀佛以及諸聖眾，接引往生凈土。如此十種利益，經文都有記載，是佛親口宣說的。既然現生都有這些利益，那麼世間和出世間，最重要的法門，沒有比唸佛更好的了。
（還）謹按《龍舒凈土文》所敘述的唸佛現世感應一卷，不可不知。有唸佛超薦亡者，如張繼祖；有唸佛驅除鬼怪，如陳企；有唸佛脫離災難，如邵希文；有唸佛得到安寧，如劉仲慧；有唸佛房屋倒塌而不被壓死，如盲婦；有唸佛而風疾不發作，如王居士；有唸佛而瘧疾痊癒，如李子清；有唸佛眼睛復明，如阮嫂；有唸佛多年頑疾都痊癒，如梁氏女；有唸佛治病痊癒，如秀州僧人；有唸佛孫兒免除災難，如鄉老；有見殺生唸佛而得福報，如鄭鄰。由此推斷，唸佛的殊勝利益，何止十種而已呢？
考證
唸佛薦亡
龍舒王居士說：『我曾經和張繼祖談論西方極樂世界的事情，繼祖深信不疑。他的乳母去世后，多次為她念佛。』
【English Translation】 English version Those who constantly follow the 'Sa Chang Sui' (observing precepts, practicing meditation, and cultivating wisdom) are always protected and cared for by all Buddhas day and night. Amitabha Buddha (the Buddha of Infinite Light and Life) constantly emits light to embrace and receive this person. Fourth, all evil ghosts cannot harm them, and all snakes, dragons, and poisons cannot affect them. Fifth, they will not suffer from floods, fires, enemies, thieves, weapons, imprisonment, accidental death, or unjust rebirth. Sixth, all previous bad karma will be eliminated, and the wronged souls they have killed will be liberated, with no more attachments or conflicts. Seventh, their night dreams will be upright, or they may dream of the sublime and wonderful form of Amitabha Buddha. Eighth, their hearts are always joyful, their complexion is radiant, their energy is abundant, and their actions are auspicious. Ninth, they are always respected, offered to, joyfully venerated, and worshiped by all people in the world, just like worshiping the Buddha. Tenth, at the time of death, their hearts are without fear, their right mindfulness appears before them, and they see Amitabha Buddha and all the holy assembly, who receive and guide them to be reborn in the Pure Land. These ten benefits are all recorded in the scriptures and are proclaimed by the Buddha himself. Since there are these benefits in this present life, then in both worldly and transcendental matters, there is no more important Dharma gate than reciting the Buddha's name.
Furthermore, according to the 'Longshu Pure Land Essays,' the chapter on the present-life responses of reciting the Buddha's name is essential to know. There are those who recite the Buddha's name to benefit the deceased, like Zhang Jizu; those who recite the Buddha's name to ward off ghosts, like Chen Qi; those who recite the Buddha's name to escape disasters, like Shao Xiwu; those who recite the Buddha's name to obtain peace, like Liu Zhonghui; those who recite the Buddha's name and are not crushed to death when their house collapses, like the blind woman; those who recite the Buddha's name and whose wind disease does not recur, like Layman Wang; those who recite the Buddha's name and whose malaria is cured, like Li Ziqing; those who recite the Buddha's name and whose eyes regain sight, like Aunt Ruan; those who recite the Buddha's name and whose chronic illnesses are all cured, like the daughter of the Liang family; those who recite the Buddha's name and whose illnesses are cured, like the monk of Xiuzhou; those who recite the Buddha's name and whose grandson is spared from disaster, like the village elder; and those who see the killing of living beings and recite the Buddha's name to gain blessings, like Zheng Lin. From this, we can infer that the victorious benefits of reciting the Buddha's name are far more than just ten!
Textual Research
Reciting the Buddha's Name to Benefit the Deceased
Layman Wang of Longshu said, 'I once spoke with Zhang Jizu about the affairs of the Western Pure Land, and Jizu deeply believed in it. After his wet nurse died, he recited the Buddha's name for her many times.'
念阿彌佛追薦。一夕夢乳母來謝而別去。此唸佛追薦之效也。
唸佛卻鬼
予同郡陳企。嘗妄殺人。后見鬼現。企畏懼。急念阿彌陀佛。鬼不敢近。企唸佛不已。鬼遂不現。后常唸佛。臨終坐化。
唸佛脫難
晉江邵希希文為士人時。夢至一官府。人皆稱安撫。行至前。見一官員問云。汝知汝未及第因否。對曰不知。引希文去。見一大鑊煮蛤蜊。見希文。及作人言。叫其姓名。希文遂念阿彌陀佛。方唸一聲。蛤蜊皆變作黃雀飛去。希文後果乃第。至安撫使。以此見殺生阻人前程不可不戒。又見佛力廣大。不可不敬也。
唸佛安𥨊
予舊相識劉仲慧。以夜夢多恐懼。予勸以念阿彌陀佛。仲慧志誠高聲念百八遍。當夜遂安𥨊。次日如前唸誦。自此皆得安𥨊。
唸佛屋不壓死
有一老婦雙瞽。令小兒牽行。常念阿彌陀佛。一日息于舊屋之下。忽傾倒。小兒走出。老婦在下。乃有二木相住。護于老婦之上。得不死。
唸佛風疾不作
王居士于金山借阿彌陀。佛經。欲校勘刻板廣傳。舉筆之時。右手有風。其指自掉。寫字不便。乃舉指念阿彌陀佛。與觀世音菩薩數聲。禱除風疾。以成就此經。禱畢。指遂不掉。以至終帙無恙。以此見佛菩薩只在目前。但人信心不
【現代漢語翻譯】 現代漢語譯本 為追薦而唸誦阿彌陀佛（Amitabha Buddha）。一天晚上，乳母在夢中前來道謝並離去。這就是念佛追薦的效力啊。
唸佛驅鬼
我的同郡人陳企，曾經胡亂殺人。後來見到鬼出現。陳企非常害怕，急忙唸誦阿彌陀佛。鬼不敢靠近。陳企不停唸佛，鬼就消失了。之後他經常唸佛，臨終時坐著圓寂。
唸佛脫難
晉江的邵希文在還是讀書人的時候，夢見自己到了一個官府。人們都稱呼那裡的官員為安撫使。他走到前面，看見一個官員問他說：『你知道你沒能考中的原因嗎？』邵希文回答說不知道。官員就帶他走，看見一口大鍋正在煮蛤蜊。蛤蜊看見邵希文，竟然像人一樣說話，叫著他的名字。邵希文於是唸誦阿彌陀佛。剛唸一聲，蛤蜊都變成黃雀飛走了。邵希文後來果然考中了進士，並當上了安撫使。由此可見殺生會阻礙人的前程，不可不戒。又可見佛力廣大，不可不敬啊。
唸佛安眠
我以前認識的劉仲慧，因為夜裡經常做噩夢而感到恐懼。我勸他念誦阿彌陀佛。仲慧真誠地高聲唸誦一百零八遍。當晚就睡得很安穩。第二天像之前一樣唸誦，從此以後都能睡得很安穩。
唸佛房屋倒塌不死
有一個雙目失明的老婦人，讓小孩子牽著走路，經常唸誦阿彌陀佛。有一天在舊房子下面休息，房子突然倒塌。小孩子跑了出去，老婦人在下面，卻有兩根木頭互相支撐，護在老婦人的上面，得以不死。
唸佛風疾不發作
王居士在金山寺借了阿彌陀佛經，想要校勘刻板廣泛傳播。當他拿起筆的時候，右手得了風疾，手指自己抖動，寫字很不方便。於是他舉起手指唸誦阿彌陀佛和觀世音菩薩（Avalokitesvara）幾聲，祈禱消除風疾，以成就這部經。祈禱完畢，手指就不再抖動，直到完成整部經都沒有再發作。由此可見佛菩薩就在眼前，只是人們缺乏信心罷了。
【English Translation】 English version Reciting Amitabha Buddha (Amitabha Buddha) for memorial service. One night, the wet nurse came in a dream to thank and leave. This is the effect of reciting Buddha's name for memorial service.
Reciting Buddha's Name to Ward Off Ghosts
My fellow townsman Chen Qi once killed people indiscriminately. Later, he saw ghosts appear. Chen Qi was very afraid and hurriedly recited Amitabha Buddha. The ghosts dared not approach. Chen Qi kept reciting Buddha's name, and the ghosts disappeared. Afterwards, he often recited Buddha's name, and he passed away peacefully while sitting in meditation at the end of his life.
Reciting Buddha's Name to Escape Calamity
When Shao Xiweng of Jinjiang was still a scholar, he dreamed that he had arrived at a government office. People there all called the officials 'Pacifiers'. As he walked forward, he saw an official who asked him, 'Do you know the reason why you didn't pass the imperial examination?' Shao Xiweng replied that he didn't know. The official then led him away, and he saw a large pot cooking clams. When the clams saw Shao Xiweng, they actually spoke like humans, calling out his name. Shao Xiweng then recited Amitabha Buddha. As soon as he recited it once, all the clams turned into yellow sparrows and flew away. Shao Xiweng later indeed passed the imperial examination and became a Pacifier. From this, it can be seen that killing living beings hinders one's future, and one must refrain from it. It can also be seen that the power of the Buddha is vast, and one must respect it.
Reciting Buddha's Name for Peaceful Sleep
Liu Zhonghui, whom I used to know, was often frightened by nightmares at night. I advised him to recite Amitabha Buddha. Zhonghui sincerely recited it aloud one hundred and eight times. That night, he slept peacefully. The next day, he recited it as before, and from then on, he was able to sleep peacefully.
Reciting Buddha's Name to Survive a Collapsed House
There was an old blind woman who had a child lead her around. She often recited Amitabha Buddha. One day, she was resting under an old house when it suddenly collapsed. The child ran out, but the old woman was underneath. However, two pieces of wood supported each other, protecting the old woman, so she did not die.
Reciting Buddha's Name Prevents Wind Disease from Occurring
Layman Wang borrowed the Amitabha Sutra from Jinshan Temple, wanting to proofread, engrave, and widely disseminate it. When he picked up the pen, his right hand developed a wind disease, and his fingers trembled uncontrollably, making it difficult to write. So he raised his fingers and recited Amitabha Buddha and Avalokitesvara Bodhisattva (Avalokitesvara) several times, praying to eliminate the wind disease in order to complete this sutra. After praying, his fingers stopped trembling, and he was able to complete the entire sutra without any further problems. From this, it can be seen that the Buddhas and Bodhisattvas are right before our eyes, but people simply lack faith.
至耳。
唸佛愈痁
官員李子清。久苦痁疾予乃授以一方。臨發時。專念阿彌陀佛。子清從之。其日遂愈八分。次日復如是遂全愈。子清由是篤信佛理。
唸佛明眼
予同郡有阮嫂。患兩目將盲。常念阿彌陀佛。遂得開明。此予親見之。
唸佛愈痼疾
梁氏女雙目俱盲。念阿彌陀佛三年。繫念不絕。雙目開明。又馮氏夫人唸佛。久病自愈。
唸佛治病
秀州一僧。常念阿彌陀佛。為人治病。常得全愈。
唸佛兒孫免難
予鄉村間有一老人。每有事。必合掌至額。念阿彌陀佛。其孫兒方二三歲。因隨母至田野。忽失之。后數日。人告云。在溪外。果尋得之。其足跡遍於灘上。其溪甚深。不知此兒何緣過彼。又且久而無恙。人以為其祖志誠唸佛所感。
唸佛得福
饒州軍典鄭鄰。死至陰府。以誤來放還。閻羅王告云。汝還人間。見人殺生。但念阿彌陀佛與觀世音菩薩。彼得受生。汝亦得福。以此推之。足以見念阿彌陀佛。可薦㧞亡者。可增延福壽。亦無災難。不特往生西方而已。
論臨終唸佛
龍舒凈土文曰。凡一切命終。欲生凈土。須是不得怕死。但當放下身心。莫生戀著。凡遇有病。便念無常。一心待死。叮囑家人。病重之
【現代漢語翻譯】 現代漢語譯本：
至耳。
唸佛愈痁
官員李子清，長久以來飽受瘧疾困擾。我便授予他一個方法：在發病時，專心念誦阿彌陀佛（Amitabha Buddha，西方極樂世界的教主）。李子清聽從了我的建議，當天病情就好轉了八成。第二天又照此方法，於是完全痊癒。李子清因此篤信佛理。
唸佛明眼
我同郡有位阮嫂，患有眼疾，雙目將要失明。她經常唸誦阿彌陀佛，於是眼睛得以復明。這是我親眼所見。
唸佛愈痼疾
梁氏的女兒雙目都失明了，唸誦阿彌陀佛三年，持續不斷地念誦，雙目得以復明。還有馮氏夫人唸佛，長久的疾病也自然痊癒了。
唸佛治病
秀州有一位僧人，經常唸誦阿彌陀佛，為人治病，常常能夠完全痊癒。
唸佛兒孫免難
我的鄉村裡有一位老人，每當遇到事情，必定合掌舉到額頭，唸誦阿彌陀佛。他的孫兒才兩三歲，因為跟隨母親到田野，忽然走失了。幾天後，有人告知說在溪流外面，果然找到了他。他的足跡遍佈在沙灘上，那條溪流非常深，不知道這個孩子是什麼緣故能夠過到那邊，而且很久了也沒有發生意外。人們認為這是因為他的祖父至誠唸佛所感應的。
唸佛得福
饒州軍典鄭鄰，死後到了陰間地府，因為誤抓而被放還。閻羅王（Yama，掌管地獄的神）告訴他說：『你回到人間，見到有人殺生，只要唸誦阿彌陀佛與觀世音菩薩（Avalokiteśvara，具有大慈悲心的菩薩）。他們能夠得到受生的機會，你也能得到福報。』由此推斷，足以見到唸誦阿彌陀佛，可以超薦拔度亡者，可以增加和延續福壽，也可以避免災難，不僅僅是往生西方極樂世界而已。
論臨終唸佛
龍舒凈土文上說：『凡是一切將要命終的人，想要往生凈土，必須不要害怕死亡，只要放下身心，不要產生留戀執著。凡是遇到生病，便要想到無常迅速到來，一心等待死亡。叮囑家人，病重的時候，不要悲傷哭泣，不要移動身體，不要詢問吉兇，不要請醫生，不要服用藥物。只要一心念佛，等待阿彌陀佛來接引。』 English version:
To the ear.
Reciting Buddha's Name Cures Malaria
Official Li Ziqing had long suffered from malaria. I then taught him a method: when it was about to occur, to single-mindedly recite Amitabha Buddha (Amitabha Buddha, the principal Buddha of the Pure Land sect). Ziqing followed my advice, and on that day, his illness improved by eighty percent. The next day, he did the same, and he was completely cured. Ziqing, therefore, deeply believed in Buddhist principles.
Reciting Buddha's Name Brightens Eyes
In my hometown, there was a woman named Ruan Sao, who suffered from an eye disease and was about to go blind. She often recited Amitabha Buddha, and her eyes were restored to sight. This I saw with my own eyes.
Reciting Buddha's Name Cures Chronic Illness
The daughter of the Liang family was blind in both eyes. She recited Amitabha Buddha for three years, continuously, and her eyes were restored to sight. Also, Madam Feng recited Buddha's name, and her long-term illness healed itself.
Reciting Buddha's Name Cures Illness
There was a monk in Xiuzhou who often recited Amitabha Buddha and cured people's illnesses, often achieving complete recovery.
Reciting Buddha's Name Protects Grandchildren from Disaster
In my village, there was an old man who, whenever something happened, would always put his palms together to his forehead and recite Amitabha Buddha. His grandson, who was only two or three years old, followed his mother to the fields and suddenly got lost. Several days later, someone reported that he was outside the stream, and indeed they found him. His footprints were all over the beach. The stream was very deep, and it was unknown how this child was able to cross over there, and moreover, he was unharmed for so long. People believed that it was because his grandfather sincerely recited Buddha's name that he was protected.
Reciting Buddha's Name Brings Blessings
Zheng Lin, a military officer in Raozhou, died and went to the underworld, but was mistakenly taken and released. Yama (Yama, the lord of death) told him, 'When you return to the human world, when you see people killing living beings, just recite Amitabha Buddha and Avalokiteśvara Bodhisattva (Avalokiteśvara, the Bodhisattva of Great Compassion). They will be able to be reborn, and you will also gain blessings.' From this, it can be seen that reciting Amitabha Buddha can help liberate the deceased, increase and prolong blessings and lifespan, and also avoid disasters, not just be reborn in the Western Pure Land.
On Reciting Buddha's Name at the Time of Death
The Longshu Pure Land Text says, 'All those who are about to die and wish to be reborn in the Pure Land must not be afraid of death, but must let go of their body and mind and not be attached to anything. Whenever you encounter illness, you should think of impermanence coming quickly and wait for death with a single mind. Instruct your family members not to grieve and cry when the illness is severe, not to move the body, not to ask about good or bad omens, not to consult doctors, and not to take medicine. Just recite Buddha's name with a single mind, waiting for Amitabha Buddha to come and receive you.'
【English Translation】 To the ear.
Reciting Buddha's Name Cures Malaria
Official Li Ziqing. Long suffered from malaria. I then taught him a method. When it was about to occur. Single-mindedly recite Amitabha Buddha (Amitabha Buddha, the principal Buddha of the Pure Land sect). Ziqing followed it. That day, it improved by eight parts. The next day, it was the same, and it was completely cured. Ziqing, therefore, deeply believed in Buddhist principles.
Reciting Buddha's Name Brightens Eyes
In my hometown, there was a woman named Ruan Sao. Suffering from both eyes about to go blind. Often reciting Amitabha Buddha. Then got enlightened. This I saw with my own eyes.
Reciting Buddha's Name Cures Chronic Illness
Liang's daughter was blind in both eyes. Reciting Amitabha Buddha for three years. Continuous recitation. Both eyes were enlightened. Also, Madam Feng recited Buddha's name. Long-term illness healed itself.
Reciting Buddha's Name Cures Illness
A monk in Xiuzhou. Often reciting Amitabha Buddha. Curing people. Often getting completely healed.
Reciting Buddha's Name Protects Grandchildren from Disaster
In my village, there was an old man. Whenever something happened. Must put palms together to the forehead. Recite Amitabha Buddha. His grandson was only two or three years old. Because he followed his mother to the fields. Suddenly lost him. Several days later. People told him. Outside the stream. Indeed, found him. His footprints were all over the beach. The stream was very deep. I don't know why this child was able to cross over there. And for a long time without incident. People thought that his grandfather sincerely recited Buddha's name.
Reciting Buddha's Name Brings Blessings
Zheng Lin, a military officer in Raozhou. Died and went to the underworld. Mistakenly released. Yama (Yama, the lord of death) told him. When you return to the human world. When you see people killing living beings. Just recite Amitabha Buddha and Avalokiteśvara Bodhisattva (Avalokiteśvara, the Bodhisattva of Great Compassion). They will be able to be reborn. You will also gain blessings. From this, it can be seen. Reciting Amitabha Buddha. Can recommend and liberate the deceased. Can increase and prolong blessings and lifespan. Also, no disasters. Not just reborn in the Western Pure Land.
On Reciting Buddha's Name at the Time of Death
The Longshu Pure Land Text says. All those who are about to die. Want to be reborn in the Pure Land. Must not be afraid of death. Just let go of the body and mind. Don't be attached. Whenever you encounter illness. Think of impermanence. Wait for death with a single mind. Instruct family members. When seriously ill.
時。凡來我前。為我念佛。不得說家中長短之事。不得哭泣嗟嘆。惑亂心神。失其正念。但一時同聲唸佛。待氣盡了。方可哀泣。才有絲毫戀世間心。便成掛礙。不得解脫。若明曉凈土之人。頻來䇿勵。極為大幸。若依此者。決定超生即無疑也。
凈土或問曰。一生造惡。臨終唸佛。帶業得生。然則我于生前。且做世間事業。直待臨終。然後唸佛。可乎。答曰。苦哉苦哉何其愚謬之甚也。向所謂逆惡凡夫。臨終唸佛者。乃是宿有善根福德因緣。方遇知識。方得唸佛。此等僥倖。萬萬中一人。汝將謂人人臨終有此僥倖哉。豈不見群疑論云。世間有十種人。臨終不得唸佛。一者。善友未必相遇。故無勸念之理。二者。業苦纏身。不遑唸佛。三者。或偏(風失)語。不能稱佛。四者。狂亂失心。注想難成。五者。或遭水火。不暇至誠。六者。遭遇豺狼。無復善友。七者。臨終惡友。破壞信心。八者。飽食過度。昏迷致死。九者。軍陣戰鬥。奄忽而亡。十者。忽墮高巖。傷壞性命。如此十種。尋常有之。或宿緣所招。或現業所感。忽爾現前。不容迴避便須隨業受報。向三途八難中。受苦受罪。直饒你無此惡緣。只是好病而死。亦未免風刀解體。四大分離。病苦逼迫。忙怖張惶。唸佛不得了也。更饒你無病而死。又或世緣
【現代漢語翻譯】 現代漢語譯本 時。凡來我前，為我念佛，不得說家中長短之事，不得哭泣嗟嘆，惑亂心神，失其正念。但一時同聲唸佛，待氣盡了，方可哀泣。才有絲毫戀世間心，便成掛礙，不得解脫。若明曉凈土之人，頻來策勵，極為大幸。若依此者，決定超生即無疑也。
凈土或問曰：『一生造惡，臨終唸佛，帶業得生。然則我于生前，且做世間事業，直待臨終，然後唸佛，可乎？』答曰：『苦哉苦哉！何其愚謬之甚也！向所謂逆惡凡夫，臨終唸佛者，乃是宿有善根福德因緣，方遇知識，方得唸佛。此等僥倖，萬萬中一人。汝將謂人人臨終有此僥倖哉？』豈不見《群疑論》云：『世間有十種人，臨終不得唸佛。一者，善友未必相遇，故無勸念之理。二者，業苦纏身，不遑唸佛。三者，或偏(風失)語，不能稱佛。四者，狂亂失心，注想難成。五者，或遭水火，不暇至誠。六者，遭遇豺狼，無復善友。七者，臨終惡友，破壞信心。八者，飽食過度，昏迷致死。九者，軍陣戰鬥，奄忽而亡。十者，忽墮高巖，傷壞性命。』如此十種，尋常有之，或宿緣所招，或現業所感，忽爾現前，不容迴避，便須隨業受報。向三途八難中，受苦受罪。直饒你無此惡緣，只是好病而死，亦未免風刀解體，四大分離，病苦逼迫，忙怖張惶，唸佛不得了也。更饒你無病而死，又或世緣
【English Translation】 English version At that time, whoever comes before me to recite the Buddha's name should not speak of family matters, nor weep and lament, confusing the mind and losing right mindfulness. But recite the Buddha's name in unison for a time, and only weep when your breath is exhausted. If there is even a trace of attachment to the world, it will become an obstacle and you will not be liberated. If someone who understands the Pure Land comes frequently to encourage you, it is extremely fortunate. If you follow this, there is no doubt that you will be reborn in the Pure Land.
The Pure Land practitioner may ask: 'If one commits evil deeds throughout their life, but recites the Buddha's name at the time of death, they can be reborn in the Pure Land with their karma. Then, should I engage in worldly affairs during my life and only recite the Buddha's name at the time of death?' The answer is: 'How painful, how painful! How extremely foolish and wrong! The so-called wicked and evil ordinary person who recites the Buddha's name at the time of death has good roots, merits, and causes from past lives, and only then encounters a knowledgeable person and is able to recite the Buddha's name. Such good fortune is only one in ten thousand. Do you think that everyone will have this good fortune at the time of death?' Have you not seen the Qun Yi Lun (Treatise on Dispelling Doubts) which says: 'There are ten kinds of people in the world who cannot recite the Buddha's name at the time of death. First, good friends may not be encountered, so there is no reason to encourage recitation. Second, karmic suffering entangles the body, leaving no time to recite the Buddha's name. Third, one may be paralyzed and unable to utter the Buddha's name. Fourth, one may be mad and lose their mind, making it difficult to focus their thoughts. Fifth, one may encounter fire or water, leaving no time for sincerity. Sixth, one may encounter jackals and wolves, with no good friends remaining. Seventh, evil friends at the time of death may destroy one's faith. Eighth, overeating may cause confusion and death. Ninth, one may die suddenly in battle. Tenth, one may fall from a high cliff and injure their life.' These ten kinds of situations are common. They may be caused by past karma or present actions. They may suddenly appear, leaving no room for avoidance, and one must follow their karma and receive retribution. One will suffer in the three evil realms and eight difficulties. Even if you do not have these evil conditions, and simply die of a good illness, you will still not avoid the wind-knife dismemberment, the separation of the four elements, the oppression of illness, and the panic and fear, making it impossible to recite the Buddha's name. Furthermore, even if you die without illness, or worldly affairs...
未了。世念未休。貪生怖死。擾亂胸懷。若是俗人。又兼傢俬未明。更有後事未辦。妻啼子哭。百種憂煎。唸佛不得了也。更饒你未死以前。只有些少病痛在身。忍疼忍苦。叫喚呻吟。問藥求醫。禱祈懺悔。雜念紛飛。唸佛不得了也。更饒你未病以前。只是年紀老大。衰相現前。因頓龍鍾。愁嘆憂惱。只向個衰老身上左右安排。唸佛不得了也。更饒你未老以前。正是少壯之日。正好唸佛之時。稍或狂心未歇。俗務相關。東攀西緣。胡思亂想。業識茫茫。唸佛不得了也。更饒你清閒自在。有志修行。稍於世相之中。照不破。放不下。把不定。坐不斷。忽然些子境界現前。一個主人。隨他顛倒。唸佛不得了也。你看他老病之時。少壯清閑之日。稍有一事在心。早是念佛不得。況待臨終時哉。何況你更道且做世間事業。且世間事業。如夢如幻。如影如響。那一件有實效。那一件替得生死。縱饒你廣造伽藍。多增常住。攀求名位。結交官豪。你將謂多做好事。殊不知犯了如來不體道本。廣造伽藍等戒。豈不見道有為之功。多諸過咎。天堂未就。地獄先成。生死未明。皆為苦本。眼光落地。受苦之時。方知平生所作。儘是枷上添枷。鎖上添鎖。失卻人身。萬劫難復。鐵漢聞之。也須淚落。祖師如此苦口勸人。曾許你且做事業。待
臨終方唸佛乎。又不見死心禪師道。世間之人。財寶如山。妻妾滿前。日夜歡樂。他豈不要長生在世。爭柰前程有限。暗裡相催。符到奉行。不容滯住。且據諸人眼見耳聞。強壯後生。死卻多少。世人多雲。待老來方唸佛。好教你知。黃泉路上無老少。能有幾人待得到老。少年夭死者多矣。古人云。莫待老來方唸佛。孤墳多是少年人。又云。自從早年索妻養兒。經營家計。受盡萬千辛苦。忽然三寸氣斷。未免一旦皆休。若是孝順兒孫。猶是記憶爹孃。若是不肖之子。父母方死。骨頭未冷。作撻財產。恣意作樂。以此較之。著甚麼急。兒孫自有兒孫福。莫與兒孫作馬牛。古德如此苦口勸人。曾許你且做事業。待臨終方唸佛乎。當思人生在世。能有幾時。趁此未老未病之時。抖擻身心。撥去世事。得一日光景。念一日佛名。得一時功夫。修一時凈業。由他臨命終時。好死惡死。我之盤纏。預辦了也。我之前程。穩穩當當了也若不如此。後悔難追。思之思之。
(還)謹按天如以老來方唸佛之言。憫念眾生。惟恐其無及。可謂吃緊為人矣。不知今人多以塵俗終其身。老而不念者。恒十之八九也。嗚呼。其有負于古德者。不亦多乎。
六時觀想篇
論一心三觀
凈土指歸曰。三觀者。一念即空即假即
【現代漢語翻譯】 現代漢語譯本 臨終才唸佛嗎？你沒聽過死心禪師說嗎：『世間之人，財寶堆積如山，妻妾成群，日夜享樂，他們難道不想長生不老嗎？無奈生命有限，暗中催促，符到立即執行，不容許停留。』且看諸位親眼所見、親耳所聞，身強力壯的年輕人，死了多少？世人大多說，『等老了再念佛。』要讓你知道，黃泉路上無老少，能有幾人能等到老？少年夭折的太多了。古人說：『不要等到老了才唸佛，孤墳里多是少年人。』又說：『自從早年娶妻生子，經營家業，受盡萬千辛苦，忽然三寸氣斷，未免一旦皆休。』若是孝順的兒孫，還會記得爹孃，若是不孝之子，父母剛死，骨頭未冷，就開始爭奪財產，恣意作樂。以此比較，著急什麼呢？兒孫自有兒孫福，莫要為兒孫做牛馬。古德如此苦口婆心地勸人，難道曾允許你先做事業，等到臨終才唸佛嗎？應當想想人生在世，能有多少時間？趁著現在未老未病之時，振作精神，放下世事，得一日光景，念一日佛名，得一時功夫，修一時凈業。任他臨命終時，好死惡死，我的盤纏，預先準備好了。我的前程，穩穩當當了。若不如此，後悔莫及，仔細想想吧。
（還）謹按天如以老來方唸佛之言，憐憫眾生，惟恐他們來不及。可謂是用心良苦了。不知現在的人大多以塵俗度過一生，老了而不念佛的，常常十之八九。唉！辜負古德的人，不是太多了嗎？
六時觀想篇
論一心三觀
《凈土指歸》說：三觀，即一念即空、即假、即中。
【English Translation】 English version Do you only think of reciting Buddha's name when you are dying? Haven't you heard what Zen Master Sixin said: 'People in the world, with wealth piled up like mountains, and wives and concubines all around, enjoying themselves day and night, don't they want to live forever? But life is limited, and they are secretly urged, the warrant arrives and must be executed immediately, not allowed to stay.' And look at what you have seen and heard, how many strong young people have died? Most people say, 'I'll wait until I'm old to recite Buddha's name.' Let me tell you, on the road to the Yellow Springs, there are no old or young, how many can wait until old age? Many young people die prematurely. The ancients said: 'Don't wait until old age to recite Buddha's name, most of the lonely graves are for young people.' It also says: 'Since marrying and having children in early years, managing the family business, enduring all kinds of hardships, suddenly when the last breath is taken, everything will inevitably come to an end.' If the children and grandchildren are filial, they will still remember their parents, if they are unfilial, as soon as their parents die, before their bones are cold, they will start fighting for property, indulging in pleasure. Compared to this, what's the hurry? Children and grandchildren have their own fortunes, don't be a beast of burden for them. The ancient masters advised people so earnestly, did they ever allow you to do business first and wait until you are dying to recite Buddha's name? You should think about how much time you have in this life? Take advantage of this time when you are not old or sick, rouse your spirits, put aside worldly affairs, get a day's time, recite the Buddha's name for a day, get an hour's effort, cultivate pure karma for an hour. Let him die well or badly at the time of death, my travel expenses are prepared in advance. My future is secure. If you don't do this, you will regret it too late, think about it carefully.
(Also) I respectfully note that Tianru's words about reciting Buddha's name when old are out of compassion for sentient beings, fearing that they will be too late. It can be said that he is doing his best for people. I don't know that most people today spend their lives in worldly affairs, and those who do not recite Buddha's name when they are old are often eight or nine out of ten. Alas! Aren't there too many people who have failed the ancient masters?
Chapter on Six Times of Contemplation
On the Three Contemplations in One Mind
The 'Guide to Pure Land' says: The three contemplations are that one thought is emptiness, is provisionality, and is the Middle Way.
中也。恢揚肇自於如來。妙悟近推于智者。所謂空者。一切皆空。三觀悉泯。蕩相之用也假者。一切皆假。三觀悉明。立法之功也。中者。一切皆中。三觀悉是絕待之體也。是則終日蕩相而諸法皆成。終日立法而纖塵必盡。終日絕待而三諦熾然。故般若談空。入十法門得顯。維摩立法。三界見愛皆忘。法華一乘。世間之相常住。皆由三觀相即。致令諸法無遺。故三即非三。一即非一。非次第而入。非並列而觀。不可以有無求。不可以中邊取。三一圓融。修性冥泯。豈識心之所測。何言說之能詮。故強示云不可思議之妙觀也。故龍樹云。除諸法實相。余皆魔事。迦葉云。未聞大涅槃前。皆是邪見。大矣哉一心三觀之妙宗也。
凈土境觀要門曰。且如照此白毫。即是我心。心外無法。法法叵得是空。其相宛然是假。假即是境。空即是觀。了了通達。不為境所染。亡假也。了了通達。不為智所凈。亡空也非染非凈。境觀雙絕。能所頓亡。即是中道。何有前後耶。頌曰。
境為妙假觀為空 境觀雙亡便是中 亡照何曾有前後 一心融絕了無蹤
又曰。問。凈土依正。在十萬億剎外。何云惟心凈土。本性彌陀。又經云。阿彌陀佛去此不遠耶。答。此義須約三諦三觀說之。其疑方解。何者。就不失自體東西
【現代漢語翻譯】 現代漢語譯本： 中，是恢弘發揚于如來佛的教義，精妙的領悟則可追溯到智者大師。所謂的『空』，是指一切皆空，三觀（空觀、假觀、中觀）全部泯滅，是破除一切表象的作用；所謂的『假』，是指一切皆假，三觀全部明晰，是建立法則的功用；所謂的『中』，是指一切皆中，三觀全部是絕對的本體。這樣，終日破除表象而諸法皆成，終日建立法則而細微的塵埃也必定消除，終日處於絕對狀態而三諦（空諦、假諦、中諦）熾盛顯現。所以，《般若經》談論空，進入十法門才能顯現；《維摩詰經》建立法則，三界（欲界、色界、無色界）的愛慾皆可忘卻；《法華經》的一乘（唯一佛乘）教義，世間的表象常住不滅。這些都是由於三觀相互融合，使得諸法沒有遺漏。所以說，三即非三，一即非一，不是按照次第進入，也不是並列地觀察，不可以從有無的角度去尋求，不可以從中邊的角度去獲取。三一圓融，修行與本性冥合泯滅，哪裡是意識心所能測度的，又哪裡是言語所能詮釋的呢？所以勉強地顯示說，這是不可思議的妙觀。因此龍樹（Nagarjuna，印度佛教哲學家）說：『除了諸法的實相，其餘的都是魔事。』迦葉（Mahakasyapa，釋迦牟尼十大弟子之一）說：『未聽聞大涅槃之前，都是邪見。』偉大啊，一心三觀的精妙宗旨！ 《凈土境觀要門》說：且如觀照這白毫（佛像眉間白毫相），就是我的心，心外沒有法，一切法都不可得，這就是空。它的相貌宛然存在，這就是假。假就是境（所觀之對象），空就是觀（能觀之智慧）。明瞭通達，不被境所污染，這是亡假。明瞭通達，不被智慧所凈化，這是亡空。非染非凈，境與觀都超越，能觀與所觀頓時消亡，這就是中道。哪裡有什麼先後呢？頌曰： 境為妙假觀為空，境觀雙亡便是中，亡照何曾有前後，一心融絕了無蹤。 又說：問：凈土（Pure Land）的依報（國土）和正報（佛身），在十萬億剎（世界）之外，為什麼說『唯心凈土，本性彌陀（Amitabha，阿彌陀佛）』？又經中說：『阿彌陀佛去此不遠』呢？答：這個道理須要用三諦三觀來解釋，疑惑才能消除。為什麼呢？就從不失去自體的東西說起。
【English Translation】 English version: The 『Middle』 is the doctrine that was expanded and initiated by the Tathagata (如來，another name for the Buddha). The profound understanding of it can be traced back to the wise master Zhiyi (智者, referring to Zhiyi, founder of the Tiantai school of Buddhism). The so-called 『Emptiness』 means that everything is empty, and the three contemplations (emptiness, provisional existence, and the middle way) are all extinguished, which is the function of eliminating all appearances. The so-called 『Provisional Existence』 means that everything is provisionally existent, and the three contemplations are all clear, which is the merit of establishing laws. The so-called 『Middle』 means that everything is the middle, and the three contemplations are all the absolute essence. Thus, all dharmas are accomplished by eliminating appearances all day long, and even the finest dust is surely eliminated by establishing laws all day long. The three truths (emptiness, provisional existence, and the middle way) are manifested intensely by being in the absolute state all day long. Therefore, the Prajna Sutra (般若經) discusses emptiness, and it can only be revealed by entering the ten dharma-gates. The Vimalakirti Sutra (維摩詰經) establishes laws, and the love and desire of the three realms (desire realm, form realm, formless realm) can all be forgotten. The One Vehicle (唯一佛乘, the single Buddha vehicle) teaching of the Lotus Sutra (法華經) states that the appearances of the world are permanent and unchanging. These are all due to the mutual fusion of the three contemplations, so that no dharmas are left out. Therefore, it is said that three are not three, and one is not one. It is not entering in sequence, nor is it observing in parallel. It cannot be sought from the perspective of existence or non-existence, nor can it be taken from the perspective of the middle or the edge. The three and the one are perfectly integrated, and the practice and the nature are merged and extinguished. How can it be measured by the mind of consciousness, and how can it be explained by words? Therefore, it is reluctantly shown that this is the inconceivable wonderful contemplation. Therefore, Nagarjuna (龍樹, Indian Buddhist philosopher) said: 『Except for the true nature of all dharmas, everything else is the work of demons.』 Mahakasyapa (迦葉, one of the ten great disciples of Sakyamuni Buddha) said: 『Before hearing the Great Nirvana, everything is a wrong view.』 Great indeed is the wonderful doctrine of the One Mind and Three Contemplations! The 『Essential Gate of Pure Land Realm and Contemplation』 says: For example, contemplating this white hair (白毫, the white hair between the eyebrows of a Buddha image) is my mind. There is no dharma outside the mind, and all dharmas are unattainable, which is emptiness. Its appearance is clearly present, which is provisional existence. Provisional existence is the object (境, the object of contemplation), and emptiness is the contemplation (觀, the wisdom of contemplation). Clearly understanding and penetrating, not being contaminated by the object, this is eliminating the provisional. Clearly understanding and penetrating, not being purified by wisdom, this is eliminating emptiness. Neither contaminated nor purified, both the object and the contemplation are transcended, and the contemplator and the contemplated are instantly extinguished, which is the Middle Way. How can there be any sequence? The verse says: The object is the wonderful provisional, and the contemplation is emptiness. When both the object and the contemplation are extinguished, it is the Middle Way. When the illumination is extinguished, how can there be any sequence? The One Mind is perfectly integrated and completely traceless. It also says: Question: The environment (依報, the land) and the reward (正報, the Buddha's body) of the Pure Land (凈土) are beyond hundreds of thousands of trillions of worlds (剎, worlds). Why is it said that 『Only Mind is Pure Land, and the inherent nature is Amitabha (彌陀, Amitabha Buddha)』? And the sutra says: 『Amitabha Buddha is not far from here』? Answer: This principle must be explained by the three truths and three contemplations, and the doubt can be resolved. Why? Let's start with things that do not lose their own nature.
宛爾邊。何妨在十萬億剎之外。即妙假也。就同一性體。不隔毫釐邊。即妙空也。就不一不異。二相亡泯。即妙中也。亦是一即一切。故不妨遠。一切即一。故不妨近。非一非一切。故不遠不近。小彌陀偏云其遠。十六觀經偏語其近。既其遠近雙照。必遠近雙寂。是則遠近非近非遠。生即無生。無生即生。非生非不生。今人偏執一邊。不能圓解。故十疑論云。今人聞生便作生解。聞不生便作不生解。正墮此責也。悲夫。
考證
三諦三觀
宗泐曰。觀即般若妙智。以此妙智觀有為法。無非妙境。妙境者。一境三諦也。妙智者。一心三觀也。三觀者。空假中也。三諦者。真俗中也。即觀有為之法。離性離相之謂空。無法不具之謂假。非空非假之謂中。諦者。審實不虛之謂。全諦發觀。以觀照諦。諦既即一而三。觀豈前後而照。
生即無生無生即生
凈土或問曰。余以性相二字釋之。妙真如性。本自無生。因緣和合乃有生相。以其效能現相。故曰無生即生。以其相由性現。故曰生即無生也。如此。則知凈土之生。唯心所生。無生而生。理何乖焉。
觀想白毫法
龍舒凈土文曰。齋戒潔己。清心靜慮。面西安坐。閉目默然。觀想阿彌陀佛真金色身。在西方七寶池中大蓮華上。身
長丈六。兩眉中間。有白毫一條。八棱中空。右旋轉五遭。光明照耀金色身面。次停心注想于白毫。更不得妄有分毫他念。當令閉目開目。悉皆見之。蓋慾念念不忘也。如此久久。念心成熟。自然感應。見佛全身。此法最為上。謂心想佛時。此心即是佛。又過於口唸也。身後必上品上生。唐啟芳圓果二人。作觀想法。只五月。自覺身到凈土。見佛聞法。
考證 或問舍日觀而遽作毫相之觀。疑于故紊觀經次序矣。蓮池禪師答曰。不觀日輪而觀毫相。是自有說。良以觀門雖廣也。而標大主。則言佛便周。佛相雖多也。而表中道。則惟毫是統。蓋為夫樂簡便而厭煩劇者設也。似乎越次。實則無傷。
十六觀想法(節要)
觀無量壽佛經。略曰。時韋提希白佛言世尊。是諸佛土雖復清凈。我樂生極樂世界阿彌陀佛所。惟愿世尊教我思惟。教我正受。爾時世尊告韋提希。欲生彼國者。當修三福。一者。孝養父母。奉事師長。慈心不殺。修十善業。二者。受持三歸。具足眾戒。不犯威儀。三者。發菩提心。深信因果。讀誦大乘。勸進行者。如此三事。名為凈業。善思念之。如來今者為未來世一切眾生。為煩惱賊之所害者。說清凈業。善哉韋提希。快問此事。今者教韋提希。及未來世一切眾生。觀于西方極樂世
【現代漢語翻譯】 現代漢語譯本： 佛像高一丈六尺。兩眉之間，有一條白色的毫毛，呈八角形，中間是空的，向右旋轉五圈。毫毛髮出的光明照耀著佛像金色的身軀和麵容。接下來，要集中注意力觀想這根白毫，心中不要有絲毫其他的雜念。要做到無論是閉著眼睛還是睜著眼睛，都能清楚地看到它，這是爲了使自己念念不忘。這樣長久地練習，當觀想的心念成熟時，自然會產生感應，見到佛的全身。這種方法最為殊勝，因為當心中想著佛的時候，這顆心就是佛。這種方法比口頭唸佛更加有效。修習此法的人，死後必定能上品上生（往生到極樂世界最高的品位）。唐代的啟芳和圓果兩人，修習這種觀想法，僅僅五個月，就感覺自己身處凈土，見到佛並聽聞佛法。
考證：有人問，捨棄觀想太陽（日觀）而直接觀想毫相，是否擾亂了《觀無量壽佛經》的次序？蓮池禪師回答說：不觀想太陽而觀想毫相，是有其道理的。雖然觀想的方法有很多，但抓住最主要的，就是觀想佛，這樣就涵蓋了一切。佛的相貌雖然很多，但表達中道的，只有毫相能統攝一切。這是為那些喜歡簡便而厭惡繁瑣的人設立的。表面上看起來是越過了次序，實際上並沒有妨礙。
十六觀想法（節要）
《觀無量壽佛經》簡略地說：當時韋提希夫人對佛說：『世尊，這些佛土雖然都很清凈，但我喜歡往生到極樂世界阿彌陀佛（Amitabha）那裡。只希望世尊教我如何思惟，如何正確地修習禪定。』這時，世尊告訴韋提希夫人：『想要往生到那個國家的人，應當修習三種福業。第一，孝養父母，尊敬師長，慈悲不殺生，修習十善業。第二，受持三歸依（皈依佛、皈依法、皈依僧），具足各種戒律，不違犯威儀。第三，發菩提心（bodhicitta，立志成佛的心），深信因果，讀誦大乘經典，勸導他人修行。』這三件事，稱為凈業。要好好地思念它們。如來現在為未來世的一切眾生，為那些被煩惱賊所傷害的人，宣說清凈的行業。』善哉，韋提希，你問得好！現在我教導韋提希，以及未來世的一切眾生，觀想西方極樂世界。
【English Translation】 English version: The Buddha image is sixteen 'zhang' (approximately 16 feet) tall. Between the eyebrows, there is a white 'hao' (hair-like mark of light), which is octagonal and hollow in the middle, rotating five times to the right. The light emitted from the 'hao' illuminates the golden body and face of the Buddha image. Next, one should focus their mind on contemplating this white 'hao', without allowing any other distracting thoughts to arise. One should be able to see it clearly whether the eyes are closed or open, in order to ensure that one never forgets it. Practicing in this way for a long time, when the mind of contemplation matures, a natural response will occur, and one will see the entire body of the Buddha. This method is the most supreme, because when the mind is thinking of the Buddha, this mind is the Buddha. This method is even more effective than reciting the Buddha's name verbally. Those who practice this method will surely be reborn in the highest grade of the highest rank (in the Pure Land after death). During the Tang Dynasty, Qi Fang and Yuan Guo, practiced this method of contemplation, and in just five months, they felt themselves in the Pure Land, seeing the Buddha and hearing the Dharma.
Textual Research: Someone asked, is abandoning the contemplation of the sun (Sun Contemplation) and directly contemplating the 'hao' mark, disrupting the order of the 'Contemplation Sutra'? The Chan Master Lianchi replied: Not contemplating the sun wheel but contemplating the 'hao' mark has its own rationale. Although there are many methods of contemplation, grasping the most important one, which is contemplating the Buddha, encompasses everything. Although the Buddha has many forms, the one that expresses the Middle Way is the 'hao', which encompasses everything. This is established for those who prefer simplicity and dislike complexity. Superficially, it seems to skip the order, but in reality, it does no harm.
Sixteen Contemplation Methods (Essentials)
The 'Contemplation Sutra' briefly states: At that time, Lady Vaidehi said to the Buddha: 'World Honored One, although these Buddha lands are all pure, I prefer to be reborn in the Land of Ultimate Bliss, where Amitabha Buddha (Amitabha) resides. I only hope that the World Honored One will teach me how to contemplate and how to correctly practice samadhi.' At this time, the World Honored One told Lady Vaidehi: 'Those who wish to be reborn in that country should cultivate three kinds of meritorious deeds. First, be filial to parents, respect teachers, be compassionate and do not kill, and cultivate the ten good deeds. Second, take refuge in the Three Jewels (Buddha, Dharma, Sangha), fully observe all precepts, and do not violate the rules of conduct. Third, generate the Bodhicitta (bodhicitta, the aspiration to attain Buddhahood), deeply believe in cause and effect, recite the Mahayana scriptures, and encourage others to practice.' These three things are called pure karma. You should contemplate them well. The Tathagata now speaks of pure conduct for all sentient beings in the future world, for those who are harmed by the thieves of afflictions.' Excellent, Vaidehi, you have asked well! Now I teach Vaidehi, and all sentient beings in the future world, to contemplate the Western Pure Land.
界。見彼國土極妙樂事。心歡喜故。應時即得無生法忍。汝是凡夫。心想羸劣。未得天眼。不能遠觀諸佛。如來有異方便。令汝得見阿彌陀佛極樂世界。云何得見。汝及眾生。應當專心繫念一處。想于西方。
考證
總論十六觀
凈土指歸曰。初觀落日此有二意。一令觀日。心不馳散。二令心想。正向西方。次觀清水。復想成冰。良以彼土琉璃為地。此地難想。冰想若成。寶地可見。次觀彼國地樹池樓。至樓若成。寶土皆現。故名總觀。已上觀依報竟。次觀正報。既欲觀佛。佛必坐座。故先觀華座。又真佛難觀。要須觀像。像觀若成。真佛可見。八萬相好。但觀毫相如五須彌。此想若成。八萬皆觀。次觀觀音勢至真實色身。次修普觀。先想己身生於彼土。次觀三聖來入我心。初修雜觀。觀彼佛身。勝劣化用。能大能小。皆全法界。已上七觀。觀正報。次觀三輩往生。令舍中下。修習上品。觀與經合。名為正觀。見相乖經。是發魔事。故名邪觀。
韋提希
無量壽佛經略云。王舍大城有太子。名阿阇世。執父王頻婆娑羅。幽閉室內。國太夫人韋提希。密以桃漿上王。太子聞之。將母閉置深宮。韋提希悲泣。向佛禮佛。佛遂從耆阇崛山沒。于王宮出。告韋提希以三種凈業。乃得生極樂國土
【現代漢語翻譯】 現代漢語譯本 『界』。見到那個國土極其美妙快樂的事情。因為內心歡喜的緣故，當下就得到了無生法忍（Anutpattika-dharma-kshanti，對諸法不生不滅的深刻理解）。你是凡夫，心念想法虛弱低下，沒有得到天眼（divyacakṣus，超人的視覺能力），不能夠遙遠地觀看到諸佛。如來（Tathāgata，佛的稱號）有特別的方法，讓你能夠見到阿彌陀佛（Amitābha，西方極樂世界的佛）的極樂世界。要怎樣才能見到呢？你和眾生，應當專心致志地把心念集中在一個地方，觀想西方。
考證
總論十六觀
《凈土指歸》說：『最初觀想落日，這裡有兩種用意。一是使觀想太陽，心不散亂。二是使心念想法，正對著西方。』其次觀想清水，再觀想變成冰。這是因為那個國土以琉璃為地，這個地難以觀想。冰的觀想如果成功，寶地就可以看見。其次觀想那個國土的地、樹、池、樓閣，到樓閣觀想成功，寶土全部顯現。所以叫做總觀。以上是觀想依報（環境）完畢。其次觀想正報（佛身）。既然想要觀想佛，佛必定坐在蓮座上，所以先觀想蓮華座。又真實的佛難以觀想，必須觀想佛像。佛像觀想如果成功，真佛就可以看見。八萬四千相好，只觀想眉間白毫相，像五座須彌山（Mount Sumeru，佛教宇宙觀中的聖山）。這個觀想如果成功，八萬四千相好全部可以觀想。其次觀想觀音（Avalokiteśvara，觀世音菩薩）勢至（Mahāsthāmaprāpta，大勢至菩薩）真實的色身。其次修習普觀，先觀想自己往生到那個國土。其次觀想三聖（西方三聖，通常指阿彌陀佛、觀世音菩薩和大勢至菩薩）來到我的心中。最初修習雜觀，觀想那個佛的身，殊勝的劣化作用，能大能小，全部是法界。以上七觀，觀想正報。其次觀想三輩往生，使捨棄中下品，修習上品。觀想與經文相合，叫做正觀。見到的景象與經文相違背，是發生魔事。所以叫做邪觀。
韋提希（Vaidehī，頻婆娑羅王的王后）
《無量壽佛經》簡略地說：『王舍大城有個太子，名叫阿阇世（Ajātaśatru，頻婆娑羅王之子）。囚禁了他的父王頻婆娑羅（Bimbisāra，古印度摩揭陀國王）在室內。王太夫人韋提希，偷偷地用桃漿獻給國王。太子聽說了這件事，就把母親囚禁在深宮裡。韋提希悲傷哭泣，向佛禮拜。佛就從耆阇崛山（Gṛdhrakūṭa，靈鷲山）消失，在王宮中出現，告訴韋提希三種凈業，才能夠往生極樂國土。』
【English Translation】 English version 『Realm』. Seeing the extremely wonderful and joyful things of that land. Because of the joy in their hearts, they immediately attain Anutpattika-dharma-kshanti (the patient acceptance of the non-arising of phenomena). You are an ordinary person, with weak and inferior thoughts, and have not attained the divyacakṣus (divine eye), so you cannot see the Buddhas from afar. The Tathāgata (the thus-gone one) has a special expedient means to allow you to see the Land of Ultimate Bliss of Amitābha (the Buddha of Infinite Light). How can you see it? You and all sentient beings should single-mindedly concentrate your thoughts in one place and contemplate the West.
Textual Research
General Discussion of the Sixteen Contemplations
The 『Pure Land Guide』 says: 『The first contemplation is of the setting sun, which has two purposes. One is to make the mind not wander when contemplating the sun. The second is to make the mind think directly towards the West.』 Next, contemplate clear water, and then contemplate it turning into ice. This is because that land is made of lapis lazuli, which is difficult to imagine. If the contemplation of ice is successful, the treasure land can be seen. Next, contemplate the land, trees, ponds, and pavilions of that land. When the contemplation of the pavilions is successful, the entire treasure land will appear. Therefore, it is called the General Contemplation. The above is the completion of the contemplation of the circumstantial rewards (environment). Next, contemplate the principal rewards (Buddha's body). Since you want to contemplate the Buddha, the Buddha must be sitting on a lotus seat, so first contemplate the lotus seat. Furthermore, the true Buddha is difficult to contemplate, so you must contemplate the image of the Buddha. If the contemplation of the image is successful, the true Buddha can be seen. Of the eighty-four thousand characteristics, only contemplate the white hair between the eyebrows, like five Mount Sumerus (the central mountain in Buddhist cosmology). If this contemplation is successful, all eighty-four thousand characteristics can be contemplated. Next, contemplate the true form of Avalokiteśvara (the Bodhisattva of Compassion) and Mahāsthāmaprāpta (the Bodhisattva of Great Strength). Next, practice the Universal Contemplation, first contemplating oneself being born in that land. Next, contemplate the Three Sages (Amitābha, Avalokiteśvara, and Mahāsthāmaprāpta) entering my heart. Initially, practice the Mixed Contemplation, contemplating the Buddha's body, the superior and inferior transformations, being able to be large and small, all of which encompass the entire Dharma Realm. The above seven contemplations are the contemplation of the principal rewards. Next, contemplate the three grades of rebirth, causing one to abandon the middle and lower grades and cultivate the upper grade. Contemplation that aligns with the sutra is called correct contemplation. Seeing phenomena that contradict the sutra is the arising of demonic events. Therefore, it is called incorrect contemplation.
Vaidehī (Queen consort of King Bimbisāra)
The 『Infinite Life Sutra』 briefly says: 『In the great city of Rājagṛha, there was a prince named Ajātaśatru (son of King Bimbisāra). He imprisoned his father, King Bimbisāra (King of Magadha), in a room. Queen Vaidehī secretly offered peach juice to the king. When the prince heard of this, he imprisoned his mother in a deep palace. Vaidehī wept in sorrow and bowed to the Buddha. The Buddha then disappeared from Gṛdhrakūṭa (Vulture Peak Mountain) and appeared in the royal palace, telling Vaidehī of the three pure karmas, which would enable her to be reborn in the Land of Ultimate Bliss.』
。為說十六觀法○說云。阿阇世何故舉此逆事。為彰此界極惡。親所生子。猶尚違害。即欲令人厭棄。同欣凈土。調達。阇世。頻婆。韋提。皆是大權。現逆現順。利益眾生也。
孝養父母
凈土指歸曰。賾禪師作勸孝文。前言孝養甘旨為世間之孝。後言勸父母修凈土為出世之孝。世間之孝。一世而止。出世之孝。無時而盡。能使父母生凈土。莫大之孝。父母現在。而子不以此勸勉。他日徒爾傷心。多為厚禮。亦何益哉。觀經前後兩說孝養父母為凈業。即此意也。
十善業
身除三邪。口離四過。意斷三業。為十善業。
煩惱賊
說云。損慧命。傷法身。故名為賊。
具足眾戒
說云。道俗備受者。
第一日觀
凡作想者。當正坐西向。專想日沒時。狀如懸鼓。閉目開目。皆令明瞭。名為初觀。
第二水觀
次作水想。見水澄清。當起冰想。見冰映徹。作琉璃想。
第三地觀
此想成已。見琉璃地。內外映徹。下有金剛七寶金幢。擎琉璃地。其幢八方。八棱具足。百寶所成。有千光明映琉璃地。地上以黃金繩雜廁間錯。以七寶界。分齊分明。一一寶中。其光如華。又如星月懸處虛空。成光明臺。樓閣千萬。于臺兩邊。各有百
【現代漢語翻譯】 現代漢語譯本：爲了宣說十六觀法，經中說：『阿阇世（Ajatasattu，未生怨王）為何舉出這種忤逆之事？』這是爲了彰顯此世界的極度邪惡。父母所生的兒子，尚且會做出違逆傷害之事，就是要令人厭棄此世，共同欣求凈土。調達（Devadatta，提婆達多）、阿阇世、頻婆（Bimbisara，頻婆娑羅王）、韋提（Vaidehi，韋提希夫人）都是大權示現，或現逆行，或現順行，都是爲了利益眾生。
孝養父母
《凈土指歸》中說：賾禪師作《勸孝文》，前面講孝養父母的飲食起居是世間的孝，後面講勸父母修習凈土是出世間的孝。世間的孝，只在一世結束；出世間的孝，沒有窮盡之時。能夠使父母往生凈土，是莫大的孝。父母健在時，做子女的不用此勸勉，將來徒然傷心，準備再多的厚禮，又有什麼用呢？《觀經》前後兩次說到孝養父母是凈業，就是這個意思。
十善業
身去除三種邪行，口遠離四種過失，意斷除三種惡業，這就是十善業。
煩惱賊
經中說：損害慧命，傷害法身，所以稱為賊。
具足眾戒
經中說：指出家和在家都全部受持戒律。
第一日觀
凡是修習觀想的人，應當端正坐姿，面向西方，專心觀想太陽落山時的景象，形狀如同懸掛的鼓。閉上眼睛和睜開眼睛，都要讓景象清晰明瞭，這稱為初觀。
第二水觀
接著修習水想，觀想水清澈澄凈，然後生起冰想，觀想冰晶瑩剔透，再作琉璃想。
第三地觀
這種觀想成就后，就能見到琉璃地面，內外透徹明亮。下面有金剛七寶金幢，擎著琉璃地面。金幢有八個方向，八條棱角都完備，由各種珍寶構成，有一千道光明照耀著琉璃地面。地面上用黃金繩索交錯縱橫，用七寶作為界線，劃分得清清楚楚。每一件寶物中，它的光芒像花朵一樣，又像星星和月亮懸掛在空中，形成光明臺，有成千上萬的樓閣。在光明臺的兩邊，各有百...
【English Translation】 English version: In order to explain the Sixteen Contemplations, it is said: 'Why did Ajatasattu (Ajatasattu, King Ajatasattu) bring up this rebellious matter?' This is to highlight the extreme evil of this world. Even a son born of parents would commit acts of rebellion and harm, which is meant to make people disgusted with this world and jointly aspire to the Pure Land. Devadatta (Devadatta), Ajatasattu, Bimbisara (Bimbisara, King Bimbisara), and Vaidehi (Vaidehi, Queen Vaidehi) are all manifestations of great power, sometimes appearing to act against the grain, sometimes appearing to act in accordance with it, all for the benefit of sentient beings.
Filial Piety
The 'Pure Land Guidelines' states: Zen Master Ze wrote 'An Exhortation on Filial Piety,' the first part of which speaks of providing delicious food and comfortable living for parents as worldly filial piety, and the latter part speaks of encouraging parents to cultivate the Pure Land as transcendental filial piety. Worldly filial piety ends in one lifetime; transcendental filial piety has no end. Being able to enable parents to be reborn in the Pure Land is the greatest filial piety. When parents are alive, if children do not use this to encourage them, it will be in vain to be heartbroken in the future, and what is the use of preparing more generous gifts? The 'Contemplation Sutra' mentions filial piety as pure karma twice, before and after, which is the meaning of this.
Ten Wholesome Karmas
The body eliminates three evil deeds, the mouth avoids four faults, and the mind cuts off three evil karmas. These are the ten wholesome karmas.
Affliction Thieves
It is said: They damage the wisdom-life and harm the Dharma-body, therefore they are called thieves.
Complete Precepts
It is said: Refers to both lay and monastic practitioners who fully receive and uphold the precepts.
First Contemplation of the Sun
Those who practice contemplation should sit upright facing west, focusing intently on the image of the setting sun, shaped like a suspended drum. Whether the eyes are closed or open, the image should be clear and distinct. This is called the first contemplation.
Second Contemplation of Water
Next, contemplate water, seeing the water clear and pure. Then, generate the thought of ice, seeing the ice crystal clear. Then, contemplate it as crystal.
Third Contemplation of the Ground
Once this contemplation is accomplished, one can see the ground of crystal, clear and bright inside and out. Below are diamond seven-jeweled golden banners, supporting the crystal ground. The banners have eight directions, with eight complete edges, made of various treasures, with a thousand rays of light illuminating the crystal ground. On the ground, golden ropes are interwoven, with seven jewels as boundaries, clearly demarcated. Within each jewel, its light is like a flower, and like stars and moons suspended in the void, forming a platform of light, with thousands of pavilions. On both sides of the platform, there are hundreds of...
億華幢。無量樂器。以為莊嚴。八種清風。從光明出。鼓此樂器。演說苦空無常無我之音。如此想者。名為粗見極樂世界。
考證
八種清風
說云。彼處實無時節。謂除上下。餘四方四維。故云八風○鈔云。彼八風。不同此土令物生長及以衰落。但鼓自然之樂。演乎妙法之音耳。
第四樹想
次觀寶樹。作七重行樹想。一一樹高八千由旬七寶華葉。無不具足。作異寶色。妙真珠網彌覆樹上。有七重網。一一網間。有妙華宮殿。諸天童子自然在中。此諸寶樹。生諸妙華。作閻浮檀金色。涌生諸果如帝釋瓶。有大光明。化作幢幡寶蓋。是寶蓋中。映現三千大千世界。十方佛國。是為樹想。
考證
閻浮檀金
閻浮。具云染部捺陀。此是西域河名。近閻浮捺陀樹。其金出河中。即此河因樹立稱。金由河得名。又楞嚴會解云。閻浮檀樹果汁入水。沙石成上等金。故名閻浮檀金。
帝釋瓶
帝釋。此云能主。言其能為天主也○有人常供奉天。其人貧窮。天愍之。自現身而問之曰。汝求何等。答云。我求富貴。天與一器。名曰德瓶。而語之曰。所須之物。從此瓶出。其人應意所欲無不得。今以妙華涌出諸果。如彼德瓶出種種物。故以為喻。
十方佛國
【現代漢語翻譯】 現代漢語譯本： 億萬華麗的寶幢，無數美妙的樂器，用來莊嚴極樂世界。八種清涼的風，從光明中吹出，吹奏這些樂器，演奏宣說苦、空、無常、無我的聲音。這樣觀想，稱為粗略地見到極樂世界。
考證： 八種清風： 據說，極樂世界實際上沒有四季時節的變化，除了上下，還有四方和四維（四角），所以說是八風。註釋中說：那裡的八風，不同於我們這個世界令萬物生長和衰落，只是吹奏自然的音樂，演奏美妙佛法的聲音罷了。
第四 樹想： 接下來觀想寶樹，作七重行列的樹木的觀想。每一棵樹高八千由旬（古印度長度單位），七寶的華和葉，沒有不具備的，呈現各種不同的寶色。美妙的真珠網覆蓋在樹上，有七重網。每一重網之間，有美妙的華麗宮殿，諸天童子自然地在其中。這些寶樹，生長出各種美妙的華，呈現閻浮檀金色（一種金的顏色），涌生出各種果實，如同帝釋瓶（天帝的寶瓶）。有巨大的光明，化作寶幢、幡和寶蓋。這些寶蓋中，映現出三千大千世界，十方佛國。這就是樹想。
考證： 閻浮檀金： 閻浮，完整地說是染部捺陀（Jambunada）。這是西域一條河的名字，靠近閻浮捺陀樹。這種金產于河中，因此這條河因樹而得名，金因河而得名。又《楞嚴經會解》中說，閻浮檀樹的果汁流入水中，沙石變成上等的金，所以叫做閻浮檀金。
帝釋瓶： 帝釋（Indra），這裡的意思是能主，說他能夠作為天的主宰。有人經常供奉天神，這個人很貧窮，天神憐憫他，親自現身問他說：『你要求什麼？』他回答說：『我求富貴。』天神給他一個器物，名叫德瓶，並告訴他說：『你所需要的物品，從此瓶中而出。』這個人隨心所欲，沒有得不到的。現在用美妙的華涌出各種果實，如同那個德瓶中出各種物品，所以用它來作比喻。
十方佛國：
【English Translation】 English version: Billions of magnificent jeweled banners and countless wonderful musical instruments are used to adorn the Pure Land of Ultimate Bliss. Eight kinds of pure breezes emanate from the light, playing these musical instruments and proclaiming the sounds of suffering, emptiness, impermanence, and non-self. Contemplating in this way is called a rough glimpse of the Land of Ultimate Bliss.
Textual Research: Eight Kinds of Pure Breezes: It is said that in that place, there are actually no seasonal changes. Besides up and down, there are the four directions and four intermediate directions, hence the term 'eight winds.' The commentary says: 'Those eight winds are different from those in this land that cause things to grow and decay. They only play natural music and proclaim the sounds of the wonderful Dharma.'
Fourth, the Tree Contemplation: Next, contemplate the jeweled trees, visualizing seven rows of trees. Each tree is eighty thousand yojanas (an ancient Indian unit of distance) in height, and the jeweled flowers and leaves are complete in every way, displaying various precious colors. Wonderful pearl nets cover the trees, with seven layers of nets. Between each net, there are wonderful and ornate palaces, with celestial children naturally residing within. These jeweled trees produce various wonderful flowers, appearing in the color of Jambunada gold (a type of gold color), and produce various fruits, like the vase of Indra (the heavenly king's vase). There is great light, transforming into jeweled banners, pennants, and canopies. Within these canopies, the three thousand great thousand worlds and the Buddha lands of the ten directions are reflected. This is the tree contemplation.
Textual Research: Jambunada Gold: Jambunada (閻浮檀) is fully called Jambunadada (染部捺陀). This is the name of a river in the Western Regions, near the Jambunada tree. This gold is produced in the river, so the river is named after the tree, and the gold is named after the river. Furthermore, the 'Leng Yan Jing Hui Jie' (楞嚴經會解) says that the juice of the Jambunada tree flows into the water, and the sand and stones become superior gold, hence the name Jambunada gold.
Vase of Indra: Indra (帝釋) here means 'able to be the master,' saying that he is able to be the lord of the heavens. Someone often made offerings to the gods, and this person was very poor. The god took pity on him and personally appeared, asking him, 'What do you seek?' He replied, 'I seek wealth and nobility.' The god gave him a vessel called the 'Virtue Vase' and told him, 'The things you need will come from this vase.' This person got whatever he desired. Now, wonderful flowers emerge, producing various fruits, just like that Virtue Vase producing various things, so it is used as a metaphor.
The Buddha Lands of the Ten Directions:
宗鏡錄曰。娑婆世界釋迦牟尼如來。栴檀世界。金剛光明如來。妙香世界。寶光明如來。蓮華世界。寶光明如來。妙金世界。寂靜光如來。妙喜世界。不動如來。善住世界。師子如來。鏡光明世界。月覺如來。寶師子莊嚴世界。毗盧遮那如來○經云。或有國土。七寶合成。或有國土。如自在天宮。或有國土。如玻璃鏡。或有國土。純是蓮華○佛國無量。此略言之耳。
第五池觀
極樂國土有八池水。七寶所成。其寶柔軟。從如意珠王生。分為十四支。一一支作七寶色。黃金為渠。渠下皆以雜金剛以為底沙。一一水中有七寶蓮花。其摩尼水流注華間。尋樹上下。其聲微妙。演說苦空。無常無我諸波羅密。復有讚歎諸佛相好者。如意珠王涌出金色光明。其光化為百寶色鳥。和鳴哀雅。常贊唸佛念法念僧。是為八功德水想。
考證 經云。其摩尼水流注華間尋樹上下。鈔云。論其寶水。稱適人情。自然上樹。然後流下。故上生經明兜率宮有水游梁間。與此同也。
摩尼珠
此翻離垢。言此寶光凈不為垢所染。又翻如意珠。
第六總觀
眾寶國土。一一界上。有五百億寶樓。其樓閣中。有無量諸天作天妓樂。又有樂器懸處虛空。不鼓自鳴。此眾音中。皆說唸佛念法念僧。此想
成已。名為粗見極樂世界寶樹寶地寶池。是為總觀想。
第七座觀
欲觀彼佛。當起想念。於七寶池上。作蓮華想。其蓮華有八萬四千葉。一一葉間有百億摩尼珠王以為映飾。放千光明。遍覆地上。釋迦毗楞伽寶以為其臺。此蓮華臺上有四柱寶幢。幢上寶幔。有五億微妙寶珠以為映飾。一一寶珠有八萬四千光。遍其佛土。隨意變現。施作佛事。是為佛座想。如此妙華。是本法藏比丘願力所成。若慾念彼佛者。當先作此華座想。
考證
釋迦毗楞伽寶
此云能勝。
八萬四千光
相及隨形好及光明。皆八萬四千者。因障顯德。故成此數。佛居凡地。具於八萬四千塵勞。皆見實相理智。故能示現相好光明。故云八萬四千。
第八像觀
想彼佛者。先當想像。如閻浮檀金色。坐彼華上。見像坐已。見寶地寶池寶樹行列。諸天寶幔彌覆其上。復當更作一大蓮華在佛左邊。觀世音菩薩像坐左華座。復作一大蓮華在佛右邊。大勢至菩薩像坐右華座。亦作金色如前。此想成時。佛菩薩像皆放金色光。照諸寶樹。一一樹下亦有三蓮華。各有一佛二菩薩。遍滿彼國。是為像想。
第九佛觀
次當更觀無量壽佛。身相光明如閻浮檀金色。佛身高六十萬億那由他恒河沙
【現代漢語翻譯】 現代漢語譯本：
完成以上觀想后，這被稱為粗略地見到極樂世界的寶樹、寶地和寶池。這是總觀想。 第七 座觀
想要觀想阿彌陀佛，應當開始想念。在七寶池上，觀想蓮花。那蓮花有八萬四千片花瓣，每一片花瓣之間都有百億摩尼珠王來映襯裝飾，放出千萬光明，遍佈覆蓋地面。以釋迦毗楞伽寶（意為能勝）作為蓮花臺。這蓮花臺上有四根寶柱寶幢，寶幢上有寶幔，用五億微妙寶珠來映襯裝飾。每一顆寶珠都有八萬四千道光芒，遍照整個佛土，隨意變現，施行佛事。這是佛座觀想。如此美妙的蓮花，是本法藏比丘的願力所成就。如果想要憶念阿彌陀佛，應當先作這蓮花座的觀想。 考證
釋迦毗楞伽寶（此云能勝） 八萬四千光
相好以及隨形好和光明，都是八萬四千，是因為有障礙才顯現功德，所以成就了這個數字。佛在凡地時，具足八萬四千塵勞，都見到實相理智，所以能夠示現相好光明，所以說八萬四千。 第八 像觀
想念阿彌陀佛，首先應當想像，佛身如閻浮檀金色，坐在那蓮花上。見到佛像坐定后，見到寶地、寶池、寶樹排列成行，諸天寶幔覆蓋其上。再應當另外觀想一朵大蓮花在阿彌陀佛的左邊，觀世音菩薩像坐在左邊的蓮花座上。再觀想一朵大蓮花在阿彌陀佛的右邊，大勢至菩薩像坐在右邊的蓮花座上。也作金色，如前面一樣。當這個觀想完成時，佛和菩薩像都放出金色光芒，照耀著寶樹。每一棵樹下也都有三朵蓮花，每一朵蓮花上各有一佛二菩薩，遍滿那個國度。這是像觀。 第九 佛觀
接下來應當進一步觀想無量壽佛。身相光明如閻浮檀金色。佛身高六十萬億那由他恒河沙（數量單位）由旬。
【English Translation】 English version:
Having completed the above visualizations, this is called a rough glimpse of the jeweled trees, jeweled ground, and jeweled ponds of the Land of Ultimate Bliss. This is the general visualization. The Seventh Visualization of the Seat
If you wish to visualize that Buddha, you should begin by contemplating. Upon the seven-jeweled pond, visualize a lotus flower. That lotus flower has eighty-four thousand petals, and between each petal are hundreds of billions of Mani pearl kings used for adornment, emitting thousands of lights, covering the ground. Shakya-vairagya jewel (meaning 'able to overcome') is used as its pedestal. On this lotus pedestal are four jeweled pillars and banners, and on the banners are five hundred million subtle jeweled pearls used for adornment. Each jeweled pearl has eighty-four thousand lights, illuminating the entire Buddha-land, transforming at will, performing Buddha-deeds. This is the visualization of the Buddha's seat. Such a wonderful flower is accomplished by the power of the vows of Bhikshu Dharmakara. If you wish to contemplate that Buddha, you should first perform this visualization of the lotus seat. Textual Research
Shakya-vairagya Jewel (This means 'able to overcome') Eighty-four Thousand Lights
The characteristics, secondary characteristics, and light, all being eighty-four thousand, is because virtue is revealed through obstacles, thus accomplishing this number. When the Buddha was in the mundane realm, he possessed eighty-four thousand defilements, and all saw the reality of principle and wisdom, thus being able to manifest characteristics and light. Therefore, it is said to be eighty-four thousand. The Eighth Visualization of the Image
When contemplating that Buddha, you should first imagine that the Buddha's body is the color of Jambu gold, sitting on that lotus flower. After seeing the Buddha's image seated, see the jeweled ground, jeweled ponds, and jeweled trees arranged in rows, with heavenly jeweled canopies covering them. Then, you should further visualize a large lotus flower on the left side of Amitabha Buddha, with the image of Avalokiteshvara Bodhisattva seated on the left lotus seat. Then visualize a large lotus flower on the right side of Amitabha Buddha, with the image of Mahasthamaprapta Bodhisattva seated on the right lotus seat. Also make it golden, as before. When this visualization is completed, the Buddha and Bodhisattva images all emit golden light, illuminating the jeweled trees. Under each tree, there are also three lotus flowers, each with one Buddha and two Bodhisattvas, filling that land. This is the visualization of the image. The Ninth Visualization of the Buddha
Next, you should further visualize Amitayus Buddha. The appearance of his body and light is like the color of Jambu gold. The Buddha's height is six hundred trillion nayutas of Ganges sands (units of measurement) yojanas.
由旬。眉間白毫。右旋宛轉如五須彌山。佛眼如四大海水。青白分明。身諸毛孔。演出光明如須彌山。彼佛圓光中。其相好光明。及與化佛。不可具說。以觀佛身故。亦見佛心。佛心者。大慈悲是。以無緣慈攝取眾生。
考證
那由他
萬億也。
由旬
此云限量。大八十里。中六十里。下四十里。如今之驛程。
無緣慈
釋論云。慈有三種。一眾生緣。無心攀援一切眾生。而於眾生自然現益。如涅槃經。我實不往。慈善根力。能令眾生見如來。二法緣者。無心觀法。而於諸法自然普照。如日照物。無所分別。三者無緣。無心觀理。而於平等第一義中。自然安住。以無緣慈攝諸眾生。辨佛心相也○此說與前不嗔恨條下所解三慈各別。並存之以備參考。
第十觀音觀
次當觀觀世音菩薩。身長八十萬億那由他由旬。身紫金色。頂有肉髻。項有圓光。有無數化佛化菩薩以為侍者。舉身光中。五道眾生。一切色相。皆于中現。頂上毗楞伽摩尼寶以為天冠。天冠中有一立化佛。高二十五由旬。手掌作五百億雜蓮華色。一一色有八萬四千光。普照一切。以此寶手接引眾生。其餘身相。眾好具足。如佛無異。唯頂上肉髻。及無見頂相。不及世尊。是為觀觀世音。
【現代漢語翻譯】 現代漢語譯本 由旬（Yojana，長度單位）。眉間有白毫（urna，佛陀眉間發出的光），右旋宛轉，如同五座須彌山（Mount Sumeru）。佛的眼睛如同四大海水，青白分明。身體的每個毛孔，都發出光明，如同須彌山。那尊佛的圓光中，他的相好光明，以及化佛，無法完全述說。因為觀察佛身，也能見到佛心。佛心就是大慈悲。以無緣慈（unconditional loving-kindness）攝取眾生。
考證
那由他（Nayuta） 萬億。
由旬（Yojana） 這裡說是**。大由旬八十里，中由旬六十里，小由旬四十里。相當於現在的驛站路程。
無緣慈（unconditional loving-kindness） 《釋論》說，慈有三種。一是眾生緣，不刻意攀援一切眾生，而自然地利益眾生。如《涅槃經》所說：『我實際上沒有去，是慈善的根力，能讓眾生見到如來。』二是法緣，不刻意觀法，而自然地普遍照耀諸法，如同太陽照物，沒有分別。三是無緣，不刻意觀理，而自然地安住在平等的第一義中。以無緣慈攝取一切眾生，辨明佛心的相狀。這裡所說的與前面不嗔恨條下所解釋的三種慈悲各不相同，一併保留以供參考。
第十 觀音觀
接下來應當觀想觀世音菩薩（Avalokiteshvara）。身長八十萬億那由他由旬。身體是紫金色。頭頂有肉髻（ushnisha，頭頂的隆起）。脖子有圓光。有無數的化佛化菩薩作為侍者。整個身體的光芒中，五道眾生的一切色相，都在其中顯現。頭頂上用毗楞伽摩尼寶（Vaidurya）作為天冠。天冠中有一尊站立的化佛，高二十五由旬。手掌呈現五百億種雜色蓮花色。每一種顏色都有八萬四千道光芒，普遍照耀一切。用這寶手接引眾生。其餘身體的相貌，各種美好都具備，如同佛一樣沒有差別。只有頭頂上的肉髻，以及無見頂相，不如世尊。這就是觀想觀世音菩薩。
【English Translation】 English version Yojana (unit of length). Between the eyebrows is the urna (a tuft of white hair emitting light from the Buddha's forehead), spiraling to the right like five Mount Sumerus (Mount Sumeru). The Buddha's eyes are like the four great oceans, with clear distinctions between blue and white. From every pore of his body, light emanates like Mount Sumeru. Within the Buddha's halo, his auspicious marks and the manifested Buddhas cannot be fully described. Because one contemplates the Buddha's body, one also sees the Buddha's mind. The Buddha's mind is great compassion. He embraces all beings with unconditional loving-kindness (unconditional loving-kindness).
Textual Research
Nayuta (Nayuta) Ten trillion.
Yojana (Yojana) Here it is said to be **. A large yojana is eighty li, a medium yojana is sixty li, and a small yojana is forty li. It is similar to the distance between post stations today.
Unconditional Loving-Kindness (unconditional loving-kindness) The Shastra says that there are three types of loving-kindness. First, loving-kindness towards beings, without deliberately clinging to all beings, but naturally benefiting them. As the Nirvana Sutra says, 'I do not actually go, but the power of the roots of charity enables beings to see the Tathagata.' Second, loving-kindness towards the Dharma, without deliberately contemplating the Dharma, but naturally illuminating all Dharmas, like the sun shining on objects, without discrimination. Third, unconditional loving-kindness, without deliberately contemplating the principle, but naturally abiding in the equal first principle. He embraces all beings with unconditional loving-kindness, distinguishing the characteristics of the Buddha's mind. The explanation here is different from the three types of compassion explained in the section on non-hatred above, and both are retained for reference.
The Tenth Contemplation: Contemplation of Avalokiteshvara
Next, one should contemplate Avalokiteshvara (Avalokiteshvara). His body is eight hundred trillion nayutas yojanas in length. His body is purple-gold in color. On the top of his head is the ushnisha (a cranial protuberance). Around his neck is a halo. There are countless manifested Buddhas and manifested Bodhisattvas as attendants. Within the light of his entire body, all the forms of beings in the five realms appear. On the top of his head, he wears a crown made of Vaidurya (Vaidurya) jewels. Within the crown, there is a standing manifested Buddha, twenty-five yojanas in height. His palms are the color of five hundred trillion mixed-color lotuses. Each color has eighty-four thousand rays of light, universally illuminating everything. He uses these precious hands to receive and guide beings. The rest of his bodily features are complete with all auspicious marks, like the Buddha without difference. Only the ushnisha on the top of his head and the invisible crown are inferior to the World Honored One. This is the contemplation of Avalokiteshvara.
考證
肉髻天冠
身相既多。先觀肉髻。次觀天冠。以此二者表示觀音也。
頂相
佛三十二相云。頂肉髻成。乃知佛雖有肉髻。而不見肉髻之頂相也。
第十一勢至觀
次觀大勢至菩薩。身量大小。亦如觀世音。舉身光明作紫金色。有緣眾生皆悉得見但見此菩薩一毛孔光。即見此十方無量諸佛凈妙光明。是故號此菩薩名無邊光。以智慧光普照一切。令離三塗。得無上力。是故名大勢至。頂上肉髻上有一寶瓶。盛諸光明。普見佛事。余諸身相。如觀音無異。是為觀大勢至。
第十二普往生觀
見此事已。當起自心生於西方極樂世界。于蓮華中結跏趺坐。作蓮華合想開想。蓮華開時。有五百色光來照身想。眼目開想。見佛菩薩滿虛空中。水鳥樹林。及與諸佛所出音聲。皆演妙法。與十二部經合。是為普觀想。
第十三雜觀
阿彌陀佛或現大身滿虛空中。或現小身丈六八尺。所現之形。皆真金色。圓光化佛。及寶蓮華。如上所說。觀世音大勢至。身同眾生。但觀首相。此二菩薩助阿彌陀佛普照一切。是為雜想觀。
考證
但觀首相
觀音頭上天冠中有一立化佛。勢至頭上有寶瓶。盛諸光明。以此為別也。
第十四上品上生觀
【現代漢語翻譯】 現代漢語譯本 考證 肉髻天冠 身相既然很多，首先觀察肉髻（佛頂上的肉瘤），然後觀察天冠（頭上的寶冠）。用這兩個來表示觀音（Avalokiteśvara）菩薩。 頂相 佛的三十二相中說，頂有肉髻產生。由此可知，佛雖然有肉髻，卻無法看見肉髻的頂端。 第十一 勢至觀 接下來觀想大勢至（Mahāsthāmaprāpta）菩薩。身量大小，也和觀世音（Avalokiteśvara）菩薩一樣。全身光明呈現紫金色。有緣的眾生都能夠看見，只要看見這位菩薩一個毛孔的光明，就能看見十方無量諸佛清凈微妙的光明。因此稱這位菩薩為無邊光。用智慧之光普遍照耀一切，使眾生脫離地獄、餓鬼、畜生三塗之苦，得到無上的力量。因此名為大勢至。頭頂上的肉髻上有一個寶瓶，盛滿了光明，普遍顯現佛事。其餘的身相，和觀音菩薩沒有差別。這就是觀想大勢至菩薩。 第十二 普往生觀 看見這些景象之後，應當發起自己的心，往生到西方極樂世界。在蓮花中結跏趺坐。觀想蓮花閉合和開放。蓮花開放時，有五百種顏色的光芒照耀自身。觀想眼睛睜開，看見佛菩薩充滿虛空之中。水鳥樹林，以及諸佛所發出的音聲，都在演說微妙的佛法，與十二部經相合。這就是普遍觀想。 第十三 雜觀 阿彌陀佛（Amitābha）或者顯現大身，充滿虛空之中。或者顯現小身，丈六或八尺。所顯現的形像，都是真金色。圓光中有化佛，以及寶蓮華，如上面所說。觀世音（Avalokiteśvara）菩薩和大勢至（Mahāsthāmaprāpta）菩薩，身形和眾生一樣，只要觀想他們的頭頂上的相。這兩位菩薩輔助阿彌陀佛普遍照耀一切。這就是雜想觀。 考證 但觀首相 觀音（Avalokiteśvara）菩薩頭上的天冠中有一尊站立的化佛。勢至（Mahāsthāmaprāpta）菩薩頭上有寶瓶，盛滿了光明。用這些來區分他們。 第十四 上品上生觀
【English Translation】 English version Examination of Evidence Uṣṇīṣa and Heavenly Crown Since there are many physical characteristics, first observe the uṣṇīṣa (the protuberance on the crown of the Buddha's head), then observe the heavenly crown (the jeweled crown on the head). Use these two to represent Avalokiteśvara. Appearance of the Crown of the Head The thirty-two marks of the Buddha state that the uṣṇīṣa is formed on the crown of the head. From this, it is known that although the Buddha has an uṣṇīṣa, the appearance of the very top of the uṣṇīṣa cannot be seen. Eleventh Contemplation: Mahāsthāmaprāpta Next, contemplate the Bodhisattva Mahāsthāmaprāpta. His body size is also like that of Avalokiteśvara. His entire body radiates purple-golden light. Sentient beings with affinity can all see him. Merely seeing the light from one pore of this Bodhisattva allows one to see the immeasurable pure and wonderful light of all the Buddhas in the ten directions. Therefore, this Bodhisattva is named Boundless Light. He universally illuminates everything with the light of wisdom, enabling beings to escape the three lower realms and attain unsurpassed power. Therefore, he is named Mahāsthāmaprāpta. On the uṣṇīṣa on his head, there is a jeweled vase filled with light, universally manifesting the deeds of the Buddhas. The rest of his physical characteristics are no different from Avalokiteśvara. This is the contemplation of Mahāsthāmaprāpta. Twelfth Contemplation: Universal Rebirth After seeing these things, one should arouse one's own mind and be reborn in the Western Pure Land of Ultimate Bliss. Sit in the lotus posture in a lotus flower. Contemplate the lotus flower closing and opening. When the lotus flower opens, five hundred colors of light shine upon one's body. Contemplate the opening of one's eyes and see Buddhas and Bodhisattvas filling the empty space. The water birds, trees, and forests, as well as the sounds emitted by the Buddhas, are all expounding the wonderful Dharma, in accordance with the twelve divisions of the scriptures. This is the contemplation of universal vision. Thirteenth Contemplation: Miscellaneous Contemplation Amitābha Buddha may manifest a large body filling the empty space, or manifest a small body of sixteen or eight feet. The forms manifested are all true golden color. The halo contains manifested Buddhas and jeweled lotus flowers, as described above. Avalokiteśvara and Mahāsthāmaprāpta have bodies like sentient beings, but one should contemplate their head features. These two Bodhisattvas assist Amitābha Buddha in universally illuminating everything. This is the contemplation of miscellaneous thoughts. Examination of Evidence Only Contemplate the Head Features In the heavenly crown on Avalokiteśvara's head, there is a standing manifested Buddha. On Mahāsthāmaprāpta's head, there is a jeweled vase filled with light. Use these to distinguish them. Fourteenth Contemplation: Highest Grade of the Highest Rebirth
佛告阿難及韋提希。上品上生者。若有眾生愿生彼國者。發三種心。即便往生。何等為三。一者至誠心。二者深心。三者回向發願心。具此三心者。必生彼國。復有三種眾生。當得往生。何等為三。一者。慈心不殺。具諸戒行。二者。讀誦大乘方等經典。三者。修行六念。迴向發願。愿生彼國。具此功德。一日乃至七日。即得往生。生彼國時。此人精進勇猛故。阿彌陀如來。與觀世音大勢至。無數化佛。百千比丘。聲聞大眾。無量諸天。七寶宮殿。觀世音菩薩。執金剛臺。與大勢至菩薩至行者前。阿彌陀佛放大光明。照行者身。與諸菩薩授手迎接。觀世音大勢至。與無數菩薩。讚歎行者。勸進其心。行者見已。歡喜踴躍。自見其身乘金剛臺。隨從佛后。如彈指頃。往生彼國。生彼國已。見佛色身。眾相具足。見諸菩薩。色相具足。光明寶林。演說妙法。聞已。即悟無生法忍。經須臾間。歷事諸佛。遍十方界。于諸佛前。次第受記。還至彼國。得無量百千陀羅尼門。是名上品上生者。
(還)謹按先賢云。學莫先於立志。是故有志者事竟成。然則修凈業者。可不以上品上生自期。而以中下自足乎。予故止錄此篇。不及余品。亦厚望眾生之意也。能立其志者。尚其勖之。
考證
三心
凈土
【現代漢語翻譯】 現代漢語譯本 佛陀告訴阿難（Ananda，佛陀的十大弟子之一）和韋提希（Vaidehi，古印度拘薩羅國國王頻婆娑羅的王后）：『上品上生的人，如果有眾生髮愿往生到西方極樂世界，需要發起三種心，這樣就能往生。是哪三種心呢？第一是至誠心，第二是深心，第三是迴向發願心。具備這三種心的人，必定能往生到西方極樂世界。』 『還有三種眾生，也能得到往生的機會。是哪三種呢？第一是具有慈悲心，不殺生，並且持守各種戒律；第二是讀誦大乘方等經典；第三是修行六念（唸佛、念法、念僧、念戒、念施、念天），並將功德迴向，發願往生到西方極樂世界。具備這些功德，從一天乃至七天，就能得到往生。』 『往生到西方極樂世界時，因為這個人精進勇猛的緣故，阿彌陀如來（Amitabha，西方極樂世界的教主）會與觀世音菩薩（Avalokitesvara，代表慈悲）和大勢至菩薩（Mahasthamaprapta，代表智慧），以及無數的化佛、成百上千的比丘（bhikkhu，佛教出家人）、聲聞大眾（sravaka，聽聞佛法而得解脫者），還有無量的諸天，一同出現在七寶宮殿中。觀世音菩薩手持金剛臺，與大勢至菩薩來到修行者面前。阿彌陀佛放出大光明，照耀修行者的身體，與諸位菩薩一起伸出手來迎接。觀世音菩薩和大勢至菩薩與無數的菩薩一起，讚歎修行者，勸勉他更加精進。修行者見到這樣的景象，歡喜踴躍，看到自己乘坐金剛臺，跟隨在佛陀身後，如同彈指一瞬間，就往生到了西方極樂世界。』 『往生到西方極樂世界后，能見到佛陀的色身，具足各種殊勝的相好。也能見到諸位菩薩，色相具足。光明閃耀的寶樹林，在那裡演說微妙的佛法。聽聞之後，立即領悟無生法忍（anutpattika-dharma-ksanti，對諸法不生不滅的深刻體悟）。經過短暫的時間，就能經歷供養諸佛，遍及十方世界。在諸佛面前，次第得到授記（vyakarana，預言未來成佛）。之後返回西方極樂世界，獲得無量百千陀羅尼門（dharani，總持法門）。這就是上品上生的人。』
（還）我仔細研究了先賢的說法，學習最重要的就是立定志向。所以說有志向的人最終能夠成功。那麼修習凈土法門的人，難道不應該以上品上生作為自己的目標，而以中品下品就感到滿足嗎？所以我只記錄了這一篇，沒有涉及其他的品級，也是對眾生寄予厚望的意思。能夠立定志向的人，希望他們努力吧。
考證
三心
凈土
【English Translation】 English version The Buddha told Ananda (one of the ten principal disciples of the Buddha) and Vaidehi (the queen of King Bimbisara of Kosala in ancient India): 'Those who achieve the highest level of the highest grade rebirth are those sentient beings who aspire to be reborn in that land (Sukhavati, the Pure Land). They must arouse three kinds of minds, and then they will be reborn there. What are the three? The first is the most sincere mind (至誠心, zhicheng xin), the second is the profound mind (深心, shen xin), and the third is the mind that dedicates merit and makes vows (迴向發願心, huixiang fayuan xin). Those who possess these three minds will surely be reborn in that land.' 'There are also three kinds of sentient beings who will attain rebirth. What are the three? The first are those who have a compassionate mind, do not kill, and uphold all precepts. The second are those who read and recite the Great Vehicle (Mahayana) Vaipulya Sutras. The third are those who cultivate the six recollections (唸佛, nian fo - recollection of the Buddha; 念法, nian fa - recollection of the Dharma; 念僧, nian seng - recollection of the Sangha; 念戒, nian jie - recollection of the precepts; 念施, nian shi - recollection of generosity; 念天, nian tian - recollection of the devas) and dedicate the merit, vowing to be reborn in that land. Those who possess these merits, from one day to seven days, will attain rebirth.' 'When they are reborn in that land, because of their diligence and vigor, Amitabha Tathagata (Amitabha, the lord of Sukhavati) will appear with Avalokitesvara Bodhisattva (Avalokitesvara, representing compassion) and Mahasthamaprapta Bodhisattva (Mahasthamaprapta, representing wisdom), as well as countless manifested Buddhas, hundreds of thousands of bhikshus (bhikkhu, Buddhist monks), the assembly of sravakas (sravaka, those who attain liberation by hearing the Dharma), and immeasurable devas, all in seven-jeweled palaces. Avalokitesvara Bodhisattva, holding a diamond platform, and Mahasthamaprapta Bodhisattva will come before the practitioner. Amitabha Buddha will emit great light, illuminating the practitioner's body, and together with the Bodhisattvas, will extend their hands to welcome them. Avalokitesvara and Mahasthamaprapta, with countless Bodhisattvas, will praise the practitioner and encourage their mind. Seeing this, the practitioner will rejoice and leap for joy, seeing themselves riding on a diamond platform, following behind the Buddha, and in the space of a finger snap, they will be reborn in that land.' 'After being reborn in that land, they will see the Buddha's physical body, complete with all the auspicious marks. They will also see the Bodhisattvas, their forms complete. The radiant jeweled forests will expound the wonderful Dharma. Upon hearing it, they will immediately awaken to the non-origination forbearance (anutpattika-dharma-ksanti, profound realization of the non-arising and non-ceasing nature of all dharmas). In a short time, they will experience serving all the Buddhas, pervading the ten directions. Before all the Buddhas, they will receive predictions (vyakarana, prophecies of future Buddhahood) in sequence. Then they will return to that land and obtain immeasurable hundreds of thousands of dharani gates (dharani, a mnemonic device or incantation). This is what is meant by those who achieve the highest level of the highest grade rebirth.'
(Also) I have carefully studied the words of the wise predecessors, learning that the most important thing is to establish aspirations. Therefore, those who have aspirations will eventually succeed. So, should those who cultivate the Pure Land path not aim for the highest level of the highest grade rebirth, and be content with the middle or lower grades? Therefore, I have only recorded this chapter, without mentioning the other grades, which is also to place high hopes on sentient beings. Those who can establish their aspirations, I hope they will strive for it.
Textual Research
Three Minds
Pure Land
指歸曰。善導和尚云。身禮拜彼佛。口稱念彼佛。意觀察彼佛。三業真實。名至誠心。以真實信心。知自身具足煩惱。流轉三界。信知彌陀本願。下至十念得生。無有一念疑心。故名深心。凡所作為一切善相。悉皆迴向往生。故名迴向發願心○說云。佛果高深。以心往求。故名深心。此說尤明切。
六念
初門曰。一念佛。若遭恐怖及眾障難之時。應當唸佛。是多陀阿伽度阿羅訶三藐三佛陀神無量。如是念。恐怖障難即除○二念法。若恐怖障難之時。應當念法。佛法巧出。得今世果。無熱惱。不待時能到善處。通達無礙○三念僧。僧佛弟子眾。具足五分法身。中有四雙八輩三乘得果。應受供養禮事。世界無上福田○四念戒。戒是遮諸惡。安隱住處。是中戒有三種。所謂律儀戒。定共戒。道共戒。律儀能除身口諸惡。定共能遮煩惱覺。道共能破無明。得慧解脫○五念舍。有二種。一者舍施捨。二者舍煩惱舍。舍施捨能捨。大功德。舍煩惱舍。因此得智慧。涅槃○六念天。謂四天王天。乃至他化自在。復有四種天。一名天。二生天。三凈天。四生凈天。如是得果報清凈。利安一切○妙宗鈔云。前三念天。后三念自。戒施是自因。生天是自果也。
帝網無盡觀法
成佛心要曰。普賢行海。雖汗浩無
【現代漢語翻譯】 現代漢語譯本： 《指歸》中說，善導和尚說：『身體禮拜阿彌陀佛，口中稱念阿彌陀佛，心中觀想阿彌陀佛，身口意三業真實不虛，這叫做至誠心。以真實的信心，知道自身具足煩惱，在三界中流轉。深信阿彌陀佛的本願，下至臨終十念也能往生，沒有一絲一毫的疑心，所以叫做深心。凡是所做的一切善行，全部都回向求生西方極樂世界，所以叫做迴向發願心。』又說：『佛的果位高深，要用深心去求，所以叫做深心。』這種說法尤其明白切要。
六念
初門說：『一、唸佛。如果遇到恐怖以及各種障礙災難的時候，應當唸佛。念多陀阿伽度（Tathagata，如來）阿羅訶（Arhat，阿羅漢）三藐三佛陀（Samyak-sambuddha，正等覺者），他的神力無量。這樣唸誦，恐怖和障礙災難就會消除。』二、念法。如果遇到恐怖和障礙災難的時候，應當念法。佛法巧妙殊勝，能得到今生的果報，沒有熱惱，不等待來世就能到達善處，通達無礙。三、念僧。僧是佛的弟子大眾，具足五分法身，其中有四雙八輩三乘得果，應當接受供養和禮敬，是世間無上的福田。四、念戒。戒是遮止各種惡行，是安穩的住所。戒有三種，分別是律儀戒、定共戒、道共戒。律儀戒能去除身口諸惡，定共戒能遮止煩惱的生起，道共戒能破除無明，得到智慧解脫。五、念舍。有二種，一是舍施捨，二是舍煩惱舍。舍施捨能獲得大的功德，舍煩惱舍因此能得到智慧和涅槃。六、念天。指四天王天，乃至他化自在天。又有四種天，一名天，二生天，三凈天，四生凈天。這樣能得到果報清凈，利益安樂一切眾生。』妙宗鈔中說：『前三念是念天，后三念是念自身。戒和施是自身的因，生天是自身的果。』
帝網無盡觀法
《成佛心要》中說：『普賢行海，雖然廣大無邊……』
【English Translation】 English version: The Zhigui says, Venerable Shandao said: 'The body prostrates to that Buddha, the mouth recites that Buddha's name, the mind contemplates that Buddha. The three karmas are genuine and true, this is called the Utmost Sincere Mind. With genuine faith, knowing that oneself is full of afflictions, transmigrating in the Three Realms. Believing in Amitabha's Original Vow, even with ten recitations at the end of life, one can be reborn, without a single doubt in mind, therefore it is called the Profound Mind. All actions and good deeds are dedicated to rebirth in the Pure Land, therefore it is called the Mind of Dedication and Aspiration.' It also says: 'The Buddha's fruit is high and profound, one must seek it with the Profound Mind, therefore it is called the Profound Mind.' This statement is especially clear and pertinent.
The Six Recollections
The First Gate says: '1. Recollection of the Buddha. If one encounters terror and various obstacles and difficulties, one should recollect the Buddha. Recite Tathagata (Tathagata, Thus Come One), Arhat (Arhat, Worthy One), Samyak-sambuddha (Samyak-sambuddha, Perfectly Enlightened One), whose divine power is immeasurable. By reciting in this way, terror and obstacles will be removed.' 2. Recollection of the Dharma. If one encounters terror and obstacles, one should recollect the Dharma. The Buddha's Dharma is skillful and excellent, one can obtain the fruits in this life, without suffering, one can reach a good place without waiting for the next life, and attain unobstructed understanding. 3. Recollection of the Sangha. The Sangha is the assembly of the Buddha's disciples, possessing the fivefold Dharma body, among whom are the four pairs and eight types of individuals who have attained the fruits of the Three Vehicles, worthy of offerings and reverence, the supreme field of merit in the world. 4. Recollection of the Precepts. The precepts are to prevent all evil deeds, a place of peaceful dwelling. There are three types of precepts, namely the precepts of discipline (律儀戒), the precepts of concentration (定共戒), and the precepts of the path (道共戒). The precepts of discipline can remove all evil deeds of body and speech, the precepts of concentration can prevent the arising of afflictions, and the precepts of the path can break through ignorance and attain wisdom and liberation. 5. Recollection of Giving. There are two types, one is giving of material possessions, and the other is giving up afflictions. Giving of material possessions can bring great merit, and giving up afflictions can lead to wisdom and Nirvana. 6. Recollection of the Devas. Refers to the Four Heavenly Kings, up to the Paranirmitavasavartin Devas. There are also four types of Devas, namely nominal Devas, born Devas, pure Devas, and born pure Devas. In this way, one can obtain pure karmic rewards, benefiting and bringing peace to all beings.' The Miaozong Chao says: 'The first three recollections are of the Devas, and the last three recollections are of oneself. The precepts and giving are the causes for oneself, and being born in the heavens is the result for oneself.'
The Net of Indra's Infinite Contemplation Method
The Becoming a Buddha in this Very Life says: 'The Ocean of Universal Worthy's Practices, although vast and boundless...'
涯。今就觀行。略示其一。曰帝網無盡觀。于中略示五門。一禮敬門。二供養門。三懺悔門。四發願門。五持誦門。
初禮敬門者。謂想盡虛空。遍法界。塵塵剎剎。帝網無盡三寶前。各有帝網無盡自身。每一一身。各禮帝網無盡三寶。更想此一門。盡未來際。無有休歇。唸唸相續。無有間斷。身語意業。無有疲厭。
以下四門準此類推。
考證
帝網
發隱曰。大梵天王。赤珠羅網。紅光互射。寶色交輝。文彩千重。不相障閡也○宗鏡錄曰。帝網從喻得名。若就法立。應名重現無盡門。釋曰。重重無盡者。即是一法皆含真如心性無盡之理。所以互遍重重。
禮敬
或坐中作觀想。晨昏禮佛。暫時斂念。入此觀門。功德無盡。或想遍法界。純是毗盧佛等。每一尊前。自想一身禮。更若難入。先想十尊。習之稍熟。漸漸百尊千尊。乃至無盡。下準此門習之。
供養
每一一身。各出帝網無盡供具。所謂香華。燈燭。衣服。飲食。幢幡。傘蓋。瓔珞云。樓閣云等。
懺悔
每一一身。盡皆至誠懺悔帝網無盡罪障。所謂自從無始。迄至今身。所造五逆十惡等罪。煩惱所知等障。
發願
每一一身。各發帝網無盡愿。所謂無邊眾生誓願度。
【現代漢語翻譯】 現代漢語譯本： 現在就開始觀行，簡略地展示其中一種，叫做『帝網無盡觀』。其中簡略地展示五個門：一、禮敬門；二、供養門；三、懺悔門；四、發願門；五、持誦門。
首先是禮敬門。設想充滿整個虛空、遍及整個法界，在每個微塵、每個剎土的帝網無盡三寶（佛、法、僧）前，各有帝網無盡的自身。每一個自身，都禮敬帝網無盡的三寶。更設想這一門，直到未來永無止境，唸唸相續，沒有間斷，身語意業，沒有疲憊厭倦。
以下的四個門，參照此類推。
考證：
帝網
《發隱》說：大梵天王的赤珠羅網，紅光互相照射，寶色交相輝映，紋彩千重，互不阻礙。○《宗鏡錄》說：帝網從比喻得名，如果就法理而立，應該叫做重現無盡門。解釋說：重重無盡，就是一法都包含真如心性無盡的道理，所以互相遍佈，重重無盡。
禮敬
或者在坐禪中作觀想，早晚禮佛，暫時收斂心念，進入此觀門，功德無盡。或者設想遍及法界，純粹是毗盧佛（Vairocana Buddha）等，每一尊佛前，自己設想一個自身禮敬。如果覺得難以進入，先設想十尊佛，練習稍熟練后，漸漸百尊千尊，乃至無盡。下面參照此門練習。
供養
每一個自身，各自拿出帝網無盡的供具，所謂香、花、燈燭、衣服、飲食、幢幡、傘蓋、瓔珞云、樓閣云等。
懺悔
每一個自身，都至誠懺悔帝網無盡的罪障，所謂自從無始以來，直到今生，所造的五逆（matricide, patricide, killing an Arhat, injuring a Buddha, and creating schism in the Sangha）、十惡（killing, stealing, sexual misconduct, lying, divisive speech, harsh speech, idle chatter, covetousness, malice, and wrong views）等罪，煩惱障、所知障等。
發願
每一個自身，各自發出帝網無盡的愿，所謂無邊的眾生誓願度。
【English Translation】 English version: Now, let's begin the practice of contemplation, briefly presenting one of them, called the 'Endless Net of Indra Contemplation' (Dìwǎng Wújìn Guān). Within it, we briefly present five gates: 1. The Gate of Reverence; 2. The Gate of Offerings; 3. The Gate of Repentance; 4. The Gate of Vows; 5. The Gate of Recitation.
First is the Gate of Reverence. Imagine filling the entire void, pervading the entire Dharma Realm, in front of the Endless Net of Indra Three Jewels (Sānbǎo - Buddha, Dharma, Sangha) in every dust particle and every Buddha-land, each has an Endless Net of Indra self. Each self reveres the Endless Net of Indra Three Jewels. Furthermore, imagine this gate continuing into the endless future, moment after moment, without interruption, with body, speech, and mind karma, without fatigue or weariness.
The following four gates are inferred by analogy.
Textual Research:
The Net of Indra (Dìwǎng)
《Fa Yin》 says: The red pearl net of the Great Brahma King, with red light shining on each other, the precious colors reflecting each other, the patterns are thousands of layers, not hindering each other. ○ 《Zong Jing Lu》 says: The Net of Indra gets its name from metaphor. If it is established according to Dharma, it should be called the Gate of Endless Reappearance. Explanation: The endlessly repeated is that one Dharma contains the endless principle of the True Suchness mind-nature, so they pervade each other, endlessly repeated.
Reverence
Or contemplate in meditation, worship the Buddha in the morning and evening, temporarily collect your thoughts, and enter this gate of contemplation, the merits are endless. Or imagine pervading the Dharma Realm, purely the Vairocana Buddha (Pílú Fó) and others, in front of each Buddha, imagine a self revering. If it is difficult to enter, first imagine ten Buddhas, practice a little more skillfully, gradually hundreds of thousands of Buddhas, even endless. The following practice is based on this gate.
Offerings
Each self takes out the Endless Net of Indra offerings, such as incense, flowers, lamps, candles, clothes, food, banners, umbrellas, jeweled cloud, pavilion cloud, etc.
Repentance
Each self sincerely repents the Endless Net of Indra's endless sins and obstacles, such as the five heinous crimes (Wǔnì - matricide, patricide, killing an Arhat, injuring a Buddha, and creating schism in the Sangha), the ten evil deeds (Shí'è - killing, stealing, sexual misconduct, lying, divisive speech, harsh speech, idle chatter, covetousness, malice, and wrong views), and the obstacles of afflictions and knowledge, etc., since beginningless time until this life.
Vows
Each self makes the Endless Net of Indra's endless vows, such as the vow to liberate boundless sentient beings.
無邊煩惱誓願斷。無邊佛法誓願學。無邊福智誓願集。無上菩提誓願成。並自心所樂善愿。盡總髮之。
持誦
每一一身。各有帝網無盡真言。教法。諸佛菩薩名號。
(還)謹按疏云。若不習帝網等觀。終不能得無礙佛果。今有小根。聞此法門。卻媟繁亂。由此言之。帝網無盡觀法不可缺明矣。
善導大師勸修凈土入觀臨睡發願文(見凈土指歸及蓮師集錄)
修凈土者。凡入觀與睡時。應先起立。合掌。一心向西。十稱四聖名號畢。即發願言。弟子現是生死凡夫。罪業深重。輪迴六道。不能出離。今遇善知識。得聞彌陀名號。本願功德。一心稱念。愿生凈土。愿佛哀憐。攝受接引。弟子某。不識彌陀世尊身相光明。愿佛菩薩示現身相。及國土莊嚴等事。令我了了得見。說是語已。一心正念。即便入觀。及睡。不得雜語。不得雜想。或於正發願時。見諸瑞相。或於觀中得見。或於夢中得見。此法近來大靈驗。精進行之。方信不虛。
考證 蓮池禪師曰。善導大師。古稱阿彌陀佛化身。今此愿文。修凈土人所宜深信。慎勿以暫時無驗。而輒廢墜。務在久遠行持。必于凈土功不唐捐也。
附情想論
楞嚴經曰。一切眾生。實本真凈。因諸愛染。發起妄情。情積不休。能
【現代漢語翻譯】 現代漢語譯本：無邊的煩惱，我誓願斷除。無邊的佛法，我誓願學習。無邊的福德與智慧，我誓願積聚。無上的菩提（覺悟），我誓願成就。並且將自己內心所喜愛的良善願望，全部都發出來。
持誦： 每一一自身，都各有如帝釋天網般無盡的真言、教法、諸佛菩薩的名號。
（還）謹按疏文所說，如果不學習帝網等觀想，最終不能證得無礙的佛果。現在有些小根器的人，聽聞此法門，卻輕慢雜亂。由此而言，帝網無盡觀法是不可或缺的，這很明顯。
善導大師勸修凈土入觀臨睡發願文（見《凈土指歸》及《蓮師集錄》）：
修習凈土的人，凡是入觀或睡覺時，應該先站立，合掌，一心向西，唸誦十聲四聖（指阿彌陀佛、觀世音菩薩、大勢至菩薩、清凈大海眾菩薩）的名號完畢，就發願說：『弟子現在是生死凡夫，罪業深重，輪迴六道，不能出離。今生遇到善知識，得聞阿彌陀佛名號的本願功德，一心稱念，愿生凈土。愿佛慈悲憐憫，攝受接引。弟子某某，不認識阿彌陀佛世尊的身相光明，愿佛菩薩示現身相，以及國土莊嚴等事，令我清清楚楚地得見。』說完這些話后，一心正念，就進入觀想及睡眠。不得說雜亂的話，不得有雜亂的念頭。或者在正發願時，見到各種瑞相，或者在觀想中得見，或者在夢中得見。此法近來非常靈驗，精進修行，方能相信不虛假。
考證：蓮池禪師說：善導大師，古人稱是阿彌陀佛（Amitabha）的化身。現在這篇發願文，是修習凈土的人所應該深信的。千萬不要因為暫時沒有應驗，就輕易地廢棄。務必長久地奉行，必定在凈土的修行上不會白費功夫。
附：情想論
《楞嚴經》說：一切眾生，實際上本來是真凈的，因為各種愛戀染著，發起虛妄的情感。情感積累不停止，就能
【English Translation】 English version: I vow to cut off endless afflictions. I vow to learn endless Buddha-dharmas. I vow to accumulate endless blessings and wisdom. I vow to accomplish unsurpassed Bodhi (enlightenment). And I vow to fully express all the good wishes that I cherish in my heart.
Recitation: Each and every body possesses endless true mantras, teachings, and names of Buddhas and Bodhisattvas, like the net of Indra.
(Also) Carefully according to the commentary, if one does not practice contemplations such as the net of Indra, one will ultimately not attain the unobstructed Buddhahood. Now there are those with small roots who, upon hearing this Dharma gate, treat it with disrespect and confusion. From this, it is clear that the contemplation method of the endless net of Indra is indispensable.
Great Master Shandao's Admonition on Cultivating Pure Land, Entering Contemplation, and Making Vows Before Sleep (see 'Guide to Pure Land' and 'Collected Records of Master Lian'):
Those who cultivate Pure Land should, whenever entering contemplation or going to sleep, first stand up, join their palms, and single-mindedly face west. After reciting the names of the Four Sages (Amitabha Buddha, Avalokitesvara Bodhisattva, Mahasthamaprapta Bodhisattva, and the Pure Great Ocean Assembly of Bodhisattvas) ten times, they should make the following vow: 'Disciple is currently a mortal being in samsara, with deep and heavy karmic offenses, transmigrating through the six realms, unable to escape. Now, having encountered a virtuous teacher, I have heard of the fundamental vow and meritorious virtues of Amitabha's name. I single-mindedly recite it, vowing to be born in the Pure Land. May the Buddha have compassion and receive and guide me. Disciple [name] does not recognize the bodily form and light of Amitabha World-Honored One. May the Buddhas and Bodhisattvas manifest their bodily forms and the adornments of the land, so that I may clearly see them.' After saying these words, with single-minded right mindfulness, enter contemplation and sleep. Do not speak idle words, do not have distracting thoughts. Perhaps while making the vow, one may see auspicious signs, or one may see them in contemplation, or one may see them in a dream. This method has been very efficacious recently. Practice it diligently, and you will believe it is not false.
Textual Research: Chan Master Lianchi said: Great Master Shandao was anciently said to be an incarnation of Amitabha Buddha (Amitabha). This vow is what those who cultivate Pure Land should deeply believe in. Be careful not to abandon it lightly because of a temporary lack of verification. Be sure to practice it diligently for a long time, and your efforts in Pure Land practice will certainly not be in vain.
Attached: On Sentient Thought
The Shurangama Sutra says: All sentient beings are in reality originally pure, but due to various attachments and affections, they give rise to deluded emotions. If these emotions accumulate without ceasing, they can
生愛水。是故眾生心憶珍羞。口中出水。心憶前人。目中淚盈。貪求財寶。心發愛涎。舉體光潤。心著行淫。男女二根。自然流液。諸愛雖別。流結自同。潤濕不升。自然墜下。眾生因諸渴仰。發明虛想。想積不休。能生勝氣。是故眾生心持禁戒。舉身輕清。心持咒印。顧盻雄毅。心欲生天。夢想飛舉。心存佛國。聖境冥現。事善知識。自輕身命。諸想雖別。輕舉是同。飛動不流。自然超越。阿難。純想即飛。必生天上。若飛心中兼福兼慧。及與凈愿。自然心開。見十方佛。一切凈土。隨愿往生。情少想多。輕舉非遠。即為飛仙。大力鬼王。飛行夜叉。地行羅剎。游於四天。所去無礙。其中若有善愿。護持我法。是等親往如來座下。情想均等。不飛不墜。生於人間。情多想少。流入橫生。重為毛群。輕為羽族。七情三想。流下水輪。生於火際。身為餓鬼。常被焚燒。水能害己。無食無飲。經百千劫。九情一想。下同火輪。輕生有間。重生無間。二種地獄。純情。即流入阿鼻獄。
龍舒凈土文曰。喜怒好惡嗜慾。皆情也。養情為惡。縱情為賊。節情為善。滅情為聖。甘其飲食。美其衣服。大其居處。若此之類。謂之養情。飲食若流。衣服盡飾。居處無厭。若此之類。謂之縱情。犯之不校。觸之不怒。傷之不怨。是
【現代漢語翻譯】 現代漢語譯本 眾生喜愛水。因此，眾生心中思念美味佳餚，口中就會流口水；心中思念以前的人，眼中就會充滿淚水；貪求財寶，心中就會產生愛慕的口水，全身都顯得光潤；心中想著行淫，男女的性器官就會自然流出液體。各種愛慾雖然不同，但流動的本質是相同的，都是潤濕下墜，不會上升。眾生因為各種渴求仰慕，而產生虛妄的想像。虛妄的想像積累不停，就能產生強大的氣力。因此，眾生心中持守禁戒，全身就會感到輕盈清爽；心中持誦咒語，顧盼之間就會顯得雄壯剛毅；心中想要往生天界，就會夢見自己飛昇騰舉；心中想著佛國，聖潔的景象就會在冥冥中顯現；親近善知識，就會輕視自己的身命。各種想像雖然不同，但輕盈上升的本質是相同的，都是飛動不滯留，自然超越。阿難（Ananda，佛陀十大弟子之一），純粹的想像就能飛昇，必定往生天上。如果在飛昇的意念中兼具福德和智慧，以及清凈的願望，自然心開意解，見到十方諸佛和一切清凈的國土，隨自己的願望往生。情慾少而想像多，輕盈上升卻不遠，就會成為飛仙、大力鬼王、飛行夜叉（Yaksa，一種守護神）和地行羅剎（Rakshasa，一種惡鬼），遊走於四天王天，所去之處沒有阻礙。其中如果有發善愿，護持我的佛法，這些人就會親自來到如來的座下。情慾和想像相等，不飛昇也不下墜，就會生於人間。情慾多而想像少，就會流入橫生，重的成為毛類動物，輕的成為羽類動物。七分情慾三分想像，就會流入水輪，生於火的邊緣，成為餓鬼，經常被焚燒，水也傷害自己，沒有食物和飲料，經歷百千劫。九分情慾一分想像，就會下同火輪，輕的尚有間斷，重的則無間斷，這兩種都是地獄。純粹的情慾，就會流入阿鼻地獄（Avici，八大地獄中最苦之處）。
龍舒凈土文說：『喜、怒、好、惡、嗜慾，都是情慾。滋養情慾是作惡，放縱情慾是做賊，節制情慾是行善，滅絕情慾是成聖。』滿足口腹之慾，追求華美的衣服，擴大居住的場所，像這類行為，叫做滋養情慾。飲食像流水一樣不停，衣服極盡華麗的裝飾，居住的地方永不滿足，像這類行為，叫做放縱情慾。冒犯了也不計較，觸犯了也不發怒，傷害了也不怨恨，這是
【English Translation】 English version Beings are fond of water. Therefore, when beings' minds recall delicious delicacies, saliva flows from their mouths. When they remember past loved ones, tears well up in their eyes. When they greedily seek wealth and treasures, loving saliva arises in their hearts, and their whole bodies appear radiant. When their minds are attached to sexual activity, the male and female sexual organs naturally secrete fluids. Although the various attachments differ, their flowing and congealing nature is the same: moist and descending, never ascending. Beings, due to various longings and yearnings, give rise to illusory thoughts. The accumulation of these thoughts, without ceasing, can generate superior energy. Therefore, when beings uphold precepts in their minds, their whole bodies feel light and pure. When they hold mantras and seals in their minds, their glances appear heroic and resolute. When they desire to be born in the heavens, they dream of flying and ascending. When their minds dwell on the Buddha-lands, sacred realms mysteriously appear. When they attend to virtuous teachers, they disregard their own lives. Although the various thoughts differ, their lightness and ascending nature is the same: flying and moving without flowing, naturally transcending. Ananda (Ananda, one of the ten great disciples of the Buddha), pure thought immediately flies and is certain to be born in the heavens. If, within the flying mind, there is combined merit, wisdom, and pure vows, the mind naturally opens and one sees the Buddhas of the ten directions and all pure lands, and is reborn there according to one's wishes. If emotions are few and thoughts are many, the light ascent is not far, and one becomes a flying immortal, a powerful ghost king, a flying Yaksha (Yaksa, a type of guardian deity), or a earth-traveling Rakshasa (Rakshasa, a type of demon), roaming in the Four Heavenly Kings' Heaven, going wherever they please without obstruction. If among them there are those who make good vows to protect my Dharma, these beings will personally come to the seat of the Tathagata. If emotions and thoughts are equal, one neither flies nor falls, and is born in the human realm. If emotions are many and thoughts are few, one flows into horizontal births, becoming furry creatures if heavy, and feathered creatures if light. With seven parts emotion and three parts thought, one flows down into the water wheel, born on the edge of fire, becoming a hungry ghost, constantly burned, harmed by water, without food or drink, for hundreds of thousands of kalpas. With nine parts emotion and one part thought, one descends with the fire wheel, with intervals of light suffering, but without intervals of heavy suffering; these are the two kinds of hell. Pure emotion flows into Avici Hell (Avici, the most painful of the eight great hells).
The Longshu Pure Land Text says: 'Joy, anger, like, dislike, and desires are all emotions. Nourishing emotions is evil, indulging emotions is thievery, restraining emotions is good, and extinguishing emotions is becoming a sage.' To gratify one's appetite, to seek beautiful clothes, to enlarge one's dwelling place, such behaviors are called nourishing emotions. To eat and drink like flowing water, to adorn oneself with the most exquisite decorations, to never be satisfied with one's dwelling place, such behaviors are called indulging emotions. To not be concerned when offended, to not be angry when provoked, to not resent when harmed, this is
為折情。犯之觸之傷之如空。反生憐憫愚癡之心。是為滅情。
(還)謹按凈土文。今世之人。皆養情縱情者也。雖游心凈土。亦無益矣。而況不知有凈土也。噫。安得滅情折情者。而共語觀想之法也哉。
○六齋日加課法(兼十齋日)
朔日晨起焚香法(見袁氏功課錄餘日俱同)
持香長跪。一心觀此香菸。變為珍珠瓔珞。香臺寶樓。天衣妙樂。異果華云。種種供具。供養十方三寶。觀畢。插香佛前。拜伏念云。愿此香華云。以為光明臺。供養佛菩薩。普及於一切。
禮三寶(禮拜隨愿)
稽首圓滿遍知覺。寂靜平等本真源。相好嚴特非有無。慧光普照微塵剎。一心敬禮十方三世。盡虛空。遍法界。微塵剎土中。一切常住佛寶。兩足尊。此界他方。人間天上。法報真身。舍利形像。一一塔廟。
稽首湛然真妙法。甚深十二修多羅。非文非字非言宣。一音隨類皆明瞭。一心敬禮十方三世。盡虛空。遍法界。微塵剎土中。一切常住法寶。離欲尊。天上人間。龍宮海藏。十二部經。一切聖典。
稽首清凈諸賢聖。十方和合應真僧。執持禁戒無有違。振錫攜瓶利含識。一心敬禮十方三世。盡虛空。遍法界。微塵剎土中。一切常住僧寶。眾中尊。寶剎凈土。巖阿石室。諸大
菩薩。緣覺聲聞。一切賢聖。
考證
三寶
歸元直指曰。三寶有三種。一曰。同體三寶。謂真如之理。自性開覺。名佛寶。德用軌則。自性正直。名法寶。動無違諍。自性清凈。名僧寶。二曰。出世三寶。謂法報化身。隨類應現。是為佛寶。六度銓旨。四諦緣生。名為法寶。十聖三賢。五果四向。名為僧寶。三曰。世間住持三寶。謂泥龕塑像。名為佛寶。黃卷赤軸。名為法寶。剃髮染衣。名為僧寶。皈依者。罪滅河沙。瞻仰者。福增無量。若不敬世間三寶。即同體出世三寶何所得哉。
禮佛
禮佛時。雖不得能拜之身。及所拜之佛。須作帝網無盡觀。一一塵中有一切佛。一一佛前有我身。語云。一拜永除千劫罪。乃真實不虛。
兩足尊
佛以福慧兼修。兩足尊。謂福慧兩足也。福慧詳見第一卷往生勝果篇考證。
舍利
成道記云。碎金剛之勝身。為舍利之遺骨。注云。佛雖示滅度。而留舍利流佈人間。令瞻奉供養。發心生善。
十二部經
大乘九部。無譬喻。因緣。議論。
小乘九部。無方廣。受記。無問自說。
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焚香三拜祝云(連后共三段見龍舒凈土文略加
【現代漢語翻譯】 現代漢語譯本 菩薩（Bodhisattva，指追求覺悟的眾生）、緣覺（Pratyekabuddha，指靠自己領悟佛法的修行者）、聲聞（Śrāvaka，指聽聞佛陀教誨而得道的弟子），以及一切賢聖。
考證
三寶
歸元直指說，三寶有三種。第一種是同體三寶，指的是真如之理，自性開覺，稱為佛寶；德行作用合乎法則，自性正直，稱為法寶；行為沒有違背爭端，自性清凈，稱為僧寶。第二種是出世三寶，指的是法身、報身、化身，隨不同眾生顯現，這是佛寶；六度萬行（六種到達彼岸的方法）的精要宗旨，四諦（四聖諦，佛教的基本教義）緣起（事物相互依存的法則），稱為法寶；十聖三賢（不同層次的聖人和賢人），五果四向（修行的不同階段），稱為僧寶。第三種是世間住持三寶，指的是泥塑佛像，稱為佛寶；寫滿經文的經卷，稱為法寶；剃髮染衣的出家人，稱為僧寶。皈依三寶的人，罪業可以像恒河沙一樣消除；瞻仰三寶的人，福德可以增加無量。如果不尊敬世間三寶，又怎麼能得到同體三寶和出世三寶的利益呢？
禮佛
禮拜佛的時候，即使不能執著于能禮拜的身體和所禮拜的佛，也要作帝網無盡觀（指宇宙中一切事物相互關聯，重重無盡的景象）。每一個微塵中都有一切佛，每一尊佛前都有我的身形。俗話說，『一拜永除千劫罪』，這是真實不虛的。
兩足尊
佛陀因為福德和智慧兼修，所以被稱為兩足尊，指的是福德和智慧都圓滿具足。關於福慧的詳細解釋，請參見第一卷往生勝果篇的考證。
舍利
成道記中說，佛陀粉碎金剛般堅固的身體，化為舍利這樣的遺骨。註釋說，佛陀雖然示現滅度，卻留下舍利流佈人間，讓人們瞻仰供養，從而發心生善。
十二部經
大乘佛教的九部經典，沒有譬喻、因緣、議論這三種。
小乘佛教的九部經典，沒有方廣、受記、無問自說這三種。
焚香三拜祝願（連同後面的內容，共三段，見龍舒凈土文，略加修改）
【English Translation】 English version Bodhisattvas (beings who seek enlightenment), Pratyekabuddhas (those who attain enlightenment on their own), Śrāvakas (disciples who attain enlightenment by hearing the Buddha's teachings), and all virtuous sages.
Textual Research
The Three Jewels
Gui Yuan Zhi Zhi states that there are three types of Three Jewels. The first is the Three Jewels of the Same Essence, referring to the principle of True Thusness, the awakening of self-nature, called the Buddha Jewel; virtuous actions conforming to the rules, the uprightness of self-nature, called the Dharma Jewel; actions without conflict or contention, the purity of self-nature, called the Sangha Jewel. The second is the Transcendental Three Jewels, referring to the Dharma Body, Reward Body, and Transformation Body, appearing according to different beings, this is the Buddha Jewel; the essential principles of the Six Perfections (six ways to reach the other shore), the Four Noble Truths (the basic teachings of Buddhism), the arising of conditions (the law of interdependence of things), are called the Dharma Jewel; the Ten Saints and Three Sages (different levels of saints and sages), the Five Fruits and Four Directions (different stages of practice), are called the Sangha Jewel. The third is the Three Jewels of the Worldly Abode, referring to clay statues of the Buddha, called the Buddha Jewel; scrolls filled with scriptures, called the Dharma Jewel; monks and nuns with shaved heads and dyed robes, called the Sangha Jewel. Those who take refuge in the Three Jewels can have their sins eliminated like the sands of the Ganges River; those who venerate the Three Jewels can increase their blessings immeasurably. If one does not respect the Worldly Three Jewels, how can one obtain the benefits of the Three Jewels of the Same Essence and the Transcendental Three Jewels?
Prostrating to the Buddha
When prostrating to the Buddha, even if one cannot cling to the body that prostrates and the Buddha to whom one prostrates, one must contemplate the endless net of Indra (referring to the interconnectedness of all things in the universe, layer upon layer without end). In every dust mote, there are all Buddhas, and before every Buddha, there is my form. As the saying goes, 'One prostration eternally eliminates the sins of a thousand kalpas,' this is truly not false.
Two-Footed Honored One
The Buddha is called the Two-Footed Honored One because he cultivates both blessings and wisdom, referring to the perfection of both blessings and wisdom. For a detailed explanation of blessings and wisdom, please refer to the textual research in the first volume, 'Superior Results of Rebirth'.
Śarīra
The Record of Enlightenment states that the Buddha shattered his diamond-like indestructible body, transforming it into relics such as śarīra. The commentary says that although the Buddha manifested extinction, he left behind śarīra to spread throughout the human world, allowing people to venerate and make offerings, thereby generating the mind of goodness.
Twelve Divisions of Scriptures
The nine divisions of Mahayana Buddhism do not include parables, causes and conditions, and discussions.
The nine divisions of Hinayana Buddhism do not include extensive, prophecies, and unsolicited teachings.
Burning incense and making three prostrations with wishes (together with the following content, a total of three paragraphs, see Longshu Pure Land Text, slightly modified)
刪削)
弟子(某)。謹為一切眾生然香敬禮。盡虛空界。上自諸天。天帝天人。日月星辰。南斗北斗。司中司命。風師雨師。一切主造化靈神。下自地祇。大岳溟海。群山眾水。一切主造化靈神。中及人間。一切掌禍福靈神。普同敬禮。乞成就一切善愿。以濟度無量無邊眾生。先愿(某)見今處世。無一切疾病災難等事。道心堅固。終始不渝。佛法精進。身心彌篤。臨命終時。一月豫知其期。化佛菩薩來迎。西方境界。盡現空中。遲遲而久。眾人皆見(某)。即如入禪定。安然化去。遂見阿彌陀佛。證無生法忍。了六神通。不出此間一歲。即來此間教化眾生。漸漸變此南閻浮提。盡娑娑世界。以至十方無量世界。皆為清凈極樂世界(三拜)。
又焚香三拜祝云
弟子(某)。感謝天地覆載。日月星辰照臨。造化產生。神靈衛祐。父母產育。君臣護庇。師尊教誨。恩地提挈。及衣食來處。及受用處。及使令處。一切有恩力於己者。普同敬禮。又為此等眾生。謝覆載照臨產生衛護之恩(某)。謹為此等眾生。念南無釋迦牟尼佛一百八遍。以種無上善根。念南無阿彌陀佛一百八遍。以結無上善緣。愿此等眾生。修持佛法。脫離苦海。即變此南閻浮提為極樂世界(禮拜)。
又焚香三拜祝云
【現代漢語翻譯】 現代漢語譯本： 弟子（某）恭敬地為一切眾生燃香敬禮。遍及整個虛空界，上至諸天，包括天帝、天人、日月星辰、南斗星君、北斗星君、司中星君、司命星君、風師、雨師，以及一切主管造化的靈神；下至地祇，包括大岳、溟海、群山、眾水，以及一切主管造化的靈神；中間及於人間，包括一切掌管禍福的靈神。普遍地共同敬禮，祈求成就一切善愿，以濟度無量無邊的眾生。首先愿（某）現在所處的世間，沒有一切疾病災難等事，道心堅固，始終不改變，佛法精進，身心更加篤實。臨命終時，能提前一個月預知時日，化佛菩薩前來迎接，西方極樂世界的景象，完全顯現在空中。安詳而長久，眾人都能看見（某），就像進入禪定一樣，安然化去。於是見到阿彌陀佛，證得無生法忍，了悟六神通。不出一年，就回到這個世間教化眾生，漸漸地將這個南閻浮提（Jambudvipa，指我們所居住的這個世界）乃至整個娑婆世界（Saha World，指充滿缺陷和痛苦的世界），以至十方無量世界，都變為清凈的極樂世界。（三拜） 又焚香三拜祝願： 弟子（某）感謝天地覆蓋承載，日月星辰照耀，造化產生萬物，神靈衛護，父母生育，君王庇護，師尊教誨，恩人提攜，以及衣食的來源處，受用處，以及使令處，一切對我有恩惠的人。普遍地共同敬禮。又為此等眾生，感謝覆蓋承載、照耀產生、衛護之恩。（某）謹為此等眾生，唸誦南無釋迦牟尼佛（Namo Shakyamuni Buddha）一百零八遍，以此種下無上的善根。唸誦南無阿彌陀佛（Namo Amitabha Buddha）一百零八遍，以此結下無上的善緣。愿這些眾生，修持佛法，脫離苦海，即使將這個南閻浮提變為極樂世界。（禮拜） 又焚香三拜祝願：
【English Translation】 English version: Disciple (name) respectfully offers incense and pays homage to all sentient beings throughout the entire realm of empty space. Above, to all the heavens, including the Heavenly Emperor, heavenly beings, the sun, moon, and stars, the Southern Dipper, the Northern Dipper, the Sizing Controller, the Life Controller, the Wind Master, the Rain Master, and all the spiritual deities in charge of creation; below, to the Earth Gods, including the great mountains, the vast seas, all mountains and waters, and all the spiritual deities in charge of creation; in the middle, to the human realm, including all the spiritual deities who control fortune and misfortune. Universally, we pay homage together, praying for the fulfillment of all good wishes, to deliver immeasurable and boundless sentient beings. First, may (name), in this present life, be free from all illnesses, disasters, and other such events, with a steadfast resolve in the Dharma, unwavering from beginning to end, diligent in the Buddha Dharma, with body and mind increasingly sincere. At the time of death, may I know the date one month in advance, with manifested Buddhas and Bodhisattvas coming to greet me, and the scenery of the Western Pure Land appearing completely in the sky. Serene and prolonged, may everyone see (name), as if entering into meditative absorption, peacefully passing away. Then, may I see Amitabha Buddha (Amitabha Buddha), realize the non-origination forbearance, and understand the six supernormal powers. Within one year, may I return to this world to teach and transform sentient beings, gradually transforming this Jambudvipa (Jambudvipa, referring to the world we live in), and even the entire Saha World (Saha World, referring to the world full of imperfections and suffering), and even the immeasurable worlds in the ten directions, into pure and blissful Pure Lands. (Three bows) Again, burn incense, bow three times, and pray: Disciple (name) thanks Heaven and Earth for their covering and sustaining, the sun, moon, and stars for their illumination, creation for generating all things, the spiritual deities for their protection, parents for giving birth, rulers for their protection, teachers for their teachings, benefactors for their support, and the sources of food and clothing, the places of enjoyment, and the places of service, all those who have been kind to me. Universally, we pay homage together. And for these sentient beings, we thank them for their kindness in covering, sustaining, illuminating, generating, and protecting. (Name) respectfully recites Namo Shakyamuni Buddha (Namo Shakyamuni Buddha) one hundred and eight times for these sentient beings, to plant unsurpassed good roots. Recites Namo Amitabha Buddha (Namo Amitabha Buddha) one hundred and eight times, to form unsurpassed good connections. May these sentient beings cultivate the Buddha Dharma, escape the sea of suffering, and even transform this Jambudvipa into a Pure Land. (Bow) Again, burn incense, bow three times, and pray:
弟子(某)。謹為平生所食之肉之眾生。所衣綿帛之蠶。唸誦南無西方極樂世界三十六萬億(云云)阿彌陀佛。一百八遍。仰唯如來大慈大悲。特展神威。一如此眾生。自捨身命與(某)者。乞爲念誦。資薦其身。定拔濟生於極樂世界。俟(某)生極樂世界。見佛聞法。證六神通。來此南閻浮提化度眾生之時。此等眾生。皆隨逐而來。共化眾生。同升佛道(禮拜)。
右禮三寶。三祝願。於六齋十齋日內。隨人志願行持。
初一日十五日齋佛 至夜蒙山施食(此為在家修行者而言。若出家者每夜行持不必言矣)。
十五日三十日持誦梵網經(此二日誦戒經古制也。若未受菩薩戒者不必誦)禮誦迴向十業文(在第四卷各條下)余有七日隨人志願持誦大乘經典(如華嚴經法華經心經金剛經楞嚴楞伽圓覺等經)或持往生真言(多寡隨愿)。
右各加於行持本課之外。
凈土資糧全集卷之五 卍新續藏第 61 冊 No. 1162 凈土資糧全集
凈土資糧全集卷之六
古杭云棲寺蓮池禪師 袾宏 校正
槜李桐邑凈業弟子 莊廣還 輯
凈土兼禪章
論凈土禪宗
(還)謹按永明禪師云。有禪有凈土。猶如戴角虎。現世為人師。來生作佛祖。
【現代漢語翻譯】 現代漢語譯本：弟子（某某），謹為平生所食之肉的眾生，所衣綿帛的蠶，唸誦南無西方極樂世界三十六萬億（云云）阿彌陀佛一百八遍。仰望如來大慈大悲，特別展現神威，如同這些眾生，自捨身命與（某某）者一般，祈求為之念誦，資助超薦其身，必定拔濟其往生於極樂世界。待（某某）往生極樂世界，見佛聞法，證得六神通，來此南閻浮提（Jambudvipa，指我們所居住的這個世界）化度眾生之時，這些眾生，都隨逐而來，共同化度眾生，一同升入佛道（禮拜）。 右邊所列是禮敬三寶，三個祝願，在六齋日、十齋日內，隨個人意願修行。 初一、十五齋佛，至夜晚蒙山施食（這是為在家修行者而言，若是出家者每夜行持，就不必說了）。 十五日、三十日持誦《梵網經》（此二日誦戒經是古制，若未受菩薩戒者不必誦），禮誦迴向十業文（在第四卷各條下），其餘七日隨個人意願持誦大乘經典（如《華嚴經》、《法華經》、《心經》、《金剛經》、《楞嚴經》、《楞伽經》、《圓覺經》等經），或持往生真言（多少隨愿）。 右邊所列各項，都加在日常行持的功課之外。 《凈土資糧全集》卷之五 卍新續藏第 61 冊 No. 1162 《凈土資糧全集》 《凈土資糧全集》卷之六 古杭云棲寺蓮池禪師（Zhuhong）校正 槜李桐邑凈業弟子莊廣還輯 凈土兼禪章 論凈土禪宗 （還）謹按永明禪師云：『有禪有凈土，猶如戴角虎，現世為人師，來生作佛祖。』
【English Translation】 English version: Disciple (so-and-so), respectfully recites Namo Amitabha Buddha of the Western Pure Land, thirty-six trillion (etc.) times, one hundred and eight times, for the sentient beings whose flesh I have eaten throughout my life, and for the silkworms whose silk I have worn. I look up to the Tathagata's (如來) great compassion and especially manifest divine power. Just as these sentient beings have given up their lives to (so-and-so), I pray that you recite for them, assist and recommend their rebirth in the Pure Land. Surely deliver them to be reborn in the Land of Ultimate Bliss. When (so-and-so) is reborn in the Land of Ultimate Bliss, sees the Buddha and hears the Dharma, attains the six supernormal powers, and comes to this Jambudvipa (南閻浮提, the world we live in) to transform sentient beings, may these sentient beings all follow and come together to transform sentient beings and ascend to Buddhahood together (bow). The above is to pay homage to the Three Jewels, with three wishes, to be practiced according to one's own will on the six fasting days and ten fasting days. On the first and fifteenth days, observe the Buddha's fast, and in the evening, perform the Yogacara Flaming Mouth Ceremony (蒙山施食, Mengshan Shishi) (this is for lay practitioners; if one is a monastic, who practices every night, it need not be said). On the fifteenth and thirtieth days, recite the Brahma Net Sutra (梵網經, Fanwang Jing) (reciting the precepts on these two days is an ancient practice; if one has not received the Bodhisattva precepts, there is no need to recite it), and recite the Ten Negative Karmas Repentance Text (迴向十業文, Huixiang Shi Ye Wen) (under each item in the fourth volume). On the remaining seven days, recite the Mahayana sutras according to one's own will (such as the Avatamsaka Sutra (華嚴經, Huayan Jing), the Lotus Sutra (法華經, Fahua Jing), the Heart Sutra (心經, Xin Jing), the Diamond Sutra (金剛經, Jingang Jing), the Shurangama Sutra (楞嚴經, Lengyan Jing), the Lankavatara Sutra (楞伽經, Lengqie Jing), the Surangama Sutra (圓覺經, Yuanjue Jing), etc.), or recite the Rebirth Mantra (往生真言, Wangsheng Zhenyan) (as much or as little as one wishes). The items listed on the right are all added to one's daily practice. Collected Works on Pure Land Resources, Volume 5 卍 New Continued Collection, Volume 61, No. 1162, Collected Works on Pure Land Resources Collected Works on Pure Land Resources, Volume 6 Corrected by Chan Master Lianchi (蓮池禪師) Zhuhong (袾宏) of Yunqi Temple in Ancient Hangzhou Compiled by Zhuang Guanghuan (莊廣還), a Pure Land disciple from Tongyi, Zhuli Chapters on Pure Land and Chan On Pure Land and Chan Buddhism (Huan) respectfully notes that Zen Master Yongming said: 'Having Chan and having Pure Land is like a tiger with horns. In this life, one is a teacher of men; in the next life, one becomes a Buddha and an ancestor.'
言二者之貴于相兼也。柰何中峰大師又云。禪與凈土。理雖一而功不可並施。修之者貴於一門深入。則二者似又不可得兼矣。將如之何而可。噫。不觀諸蓮池禪師之言乎。師云兼之義二。足躡兩舡之兼。誠為不可。圓通不礙之兼。何不可之有。由此言之。凈土兼禪之說。不待辨而自明矣。況石機禪師著蓮社釋疑論。有凈土為先之說。夫既以凈土為先。則必以參禪為后。今雖曰相兼。但知所先後。則近道矣。又何疑于中峰功不併施之說乎。
蓮社釋疑論曰。或云參禪第一。或云唸佛為先。畢竟如何用心。兩無一失。答。參禪欲了生死。唸佛亦欲了生死。生死不了。二者虛名。蓋生死者。即我今要參禪唸佛之心耳。若能了知。何法不備。禪宗覓心無處。即登祖位。蓮宗心佛兩忘。亦躋上品。以此證之。二宗何別。但蓮宗行人。恐在娑婆。佛難值故。境強觀淺。仍被流轉。故此發願。親近彌陀。如孩子近母。則無湯火之虞。禪宗亦發願。愿生中國。正信出家。但恐力微耳。若有力。如阿難云。五濁惡世誓先入。地藏云。地獄未空。誓不成佛。茍具此力。何必往生。但愧我等。幸逢聖教。稍有一知半解。終是力微。若不求生凈土。親近彌陀。如彼孩子。一失湯火。則難救矣。可不求生凈土為先耶。
豫行篇(見袁
【現代漢語翻譯】 現代漢語譯本： 上面說了禪和凈土兩者相兼的重要性。為什麼中峰大師又說：『禪與凈土，理雖相同，但功夫不能同時並用，修習的人應該專注於一門深入。』這樣看來，兩者似乎又不能兼得了。這該如何是好呢？唉！難道沒有看到蓮池禪師的話嗎？禪師說兼有兩種含義：像兩隻腳踩在兩條船上的兼，確實是不可以的；但圓融通達、互不妨礙的兼，又有什麼不可以的呢？由此說來，凈土兼禪的說法，不用辯論也就明白了。更何況石機禪師著有《蓮社釋疑論》，其中有以凈土為先的說法。既然以凈土為先，那麼必定以參禪為后。現在雖然說是相兼，但只要知道先後順序，那就接近正道了。又何必懷疑中峰大師所說的功夫不能同時並用呢？
《蓮社釋疑論》說：『有人說參禪第一，有人說唸佛為先，到底該如何用心，才能兩全其美，沒有缺失呢？』回答說：『參禪是爲了了脫生死，唸佛也是爲了了脫生死。如果生死不了脫，那麼參禪和唸佛都只是虛名。所謂生死，就是我現在要參禪唸佛的這顆心啊！如果能夠明瞭這一點，那麼任何法門都具備了。禪宗追求覓心無處，就能登上祖師的地位；蓮宗心佛兩忘，也能進入上品往生。』由此證明，禪宗和凈土宗有什麼區別呢？只是凈土宗的修行人，恐怕身處娑婆世界（指充滿缺陷和痛苦的現實世界），佛不容易遇到，境界雖強但觀想淺薄，仍然會被輪迴所束縛。所以發願親近阿彌陀佛（西方極樂世界的教主），就像孩子親近母親一樣，就沒有湯火之憂了。禪宗也發願，愿生中國（指文化昌盛、適宜修行的地區），以正信出家。但恐怕力量微薄啊！如果力量足夠，就像阿難（釋迦牟尼佛的十大弟子之一）所說：『我願先入五濁惡世（指充滿各種污濁和罪惡的世界）』，地藏（佛教中的一位菩薩）所說：『地獄未空，誓不成佛。』如果具備這樣的力量，又何必往生凈土呢？只是慚愧我們這些人，有幸遇到聖教，稍微有一知半解，終究是力量微薄。如果不求生凈土，親近阿彌陀佛，就像那些孩子，一旦失足落入湯火，就難以救助了。難道不應該以求生凈土為先嗎？
《豫行篇》（見袁了凡先生的《了凡四訓》）
【English Translation】 English version: It has been said that the importance of combining Chan (Zen) and Pure Land practices is paramount. Why then does Master Zhongfeng say: 'Chan and Pure Land, though the principle is the same, the effort cannot be applied simultaneously; those who practice should focus on one discipline deeply.' It seems that the two cannot be combined. What should be done? Alas! Have you not seen the words of Chan Master Lianchi? The master said that 'combining' has two meanings: the 'combining' of placing both feet on two boats is indeed impossible; but the 'combining' of being perfectly integrated and unobstructed, why is it not possible? From this, the saying of combining Pure Land and Chan is self-evident without debate. Moreover, Chan Master Shiji wrote the 'Doubts on the Lotus Society,' which has the saying of 'Pure Land first.' Since Pure Land is first, then Chan practice must be second. Although it is said to be combined, as long as one knows the order of priority, then one is close to the path. Why doubt Master Zhongfeng's saying that the effort cannot be applied simultaneously?
The 'Doubts on the Lotus Society' says: 'Some say Chan practice is first, some say reciting the Buddha's name is first, how should one apply the mind to avoid any loss?' The answer is: 'Chan practice is to end birth and death, reciting the Buddha's name is also to end birth and death. If birth and death are not ended, then both are empty names. Birth and death are the very mind that I now use to practice Chan and recite the Buddha's name! If one can understand this, then any Dharma (teaching) is complete. The Chan school seeks the mind and finds nowhere, and thus ascends to the position of patriarch; the Lotus school forgets both mind and Buddha, and also attains the highest rebirth.' From this, what is the difference between the two schools? It is just that Pure Land practitioners fear being in the Saha world (the world of suffering), where the Buddha is difficult to encounter, the realm is strong but the contemplation is shallow, and they are still bound by transmigration. Therefore, they vow to be close to Amitabha Buddha (the Buddha of the Western Pure Land), like a child close to its mother, then there is no fear of boiling water or fire. The Chan school also makes a vow, wishing to be born in China (a place suitable for practice), and to leave home with right faith. But they fear their strength is weak! If they have strength, like Ananda (one of the ten great disciples of Shakyamuni Buddha) said: 'I vow to enter the five turbid and evil worlds first,' and Ksitigarbha (a Bodhisattva in Buddhism) said: 'Until the hells are empty, I vow not to become a Buddha.' If one has such strength, why be reborn in the Pure Land? It is just that we are ashamed that we have the good fortune to encounter the holy teachings, and have a little knowledge, but ultimately our strength is weak. If we do not seek rebirth in the Pure Land and be close to Amitabha Buddha, like those children, once they fall into boiling water or fire, it is difficult to save them. Should we not seek rebirth in the Pure Land first?'
'Pre-Practice Chapter' (see Yuan Liaofan's 'Liaofan's Four Lessons')
氏坐禪要訣)
修禪之法。行住坐臥。總當調心。但臥多則昏沉。立多則疲極。行多則紛動。其心難調。坐無此過。所以多用耳。然人日用。不得常坐。或職業相羈。或眾緣相絆。必欲靜坐。遂致蹉跎。學者須隨時調習此心。勿令放逸。亦有三法。一系緣收心。二借事煉心。三隨處養心。何謂系緣收心。唐人詩云。月到上方諸品靜。心持半偈萬緣空。自俗人言之。心無一物。萬緣始空。今云心持半偈萬緣空。此理最可玩索。蓋常人之心。必有所繫。系之一處。漸束漸純。半偈染神萬妄俱息。故云。繫心一處。無事不辦。究實論之。即唸佛持咒。及參話頭之類。皆是妄念。然藉此一妄。以息群妄。大有便益。學者知此日用間。一心不亂。專持佛號。行住坐臥。綿綿密密。無絲毫間斷。由是而應事接物。一切眾緣。種種差別。而提撕運用。總屬此心。吾參祖師活公案。不參凡夫死公案。又何間斷之有。何謂借事煉心。常人之心。私意盤結。欲情濃厚。須隨事磨鍊。難忍處須忍。難捨處須舍。難行處須行。難受處須受。如舊不能忍。今日忍一分。明日又進一分。久久煉習。胸中廓然。此是現前真實功夫也。古語云。靜處養氣。鬧處煉神。金不得火煉。則雜類不盡。心不得事煉。則私意不除。最當努力。勿當面蹉過。何
【現代漢語翻譯】 現代漢語譯本
《氏坐禪要訣》
修習禪定的方法，無論行走、站立、坐著、躺臥，都應當調伏內心。但是躺臥多了容易昏沉，站立多了容易疲憊，行走多了容易心緒紛亂，這些都難以調伏內心。而坐禪沒有這些弊端，所以（修禪）多采用坐禪的方式。然而人們日常生活中，不可能一直坐禪。或者被職業所牽絆，或者被各種因緣所束縛，想要（修禪）卻總是耽擱。學習禪定的人必須隨時調習這顆心，不要放縱它。這裡有三種方法：一是系緣收心，二是借事煉心，三是隨處養心。
什麼叫做系緣收心呢？唐詩中說：『月到上方諸品靜，心持半偈萬緣空。』從世俗人的角度來說，心中沒有一物，各種因緣才能空寂。現在說『心持半偈萬緣空』，這個道理最值得玩味。大概常人的心，必定有所繫念。繫念在一處，逐漸約束逐漸純凈。半偈（指佛經中的半句偈語）薰染精神，各種妄念都止息了。所以說：『繫心一處，無事不辦。』 究其實質來說，就是念佛持咒，以及參究話頭之類，都是妄念。然而藉助這一種妄念，來止息各種妄念，大有益處。學習禪定的人明白這個道理，在日常生活中，一心不亂，專心持唸佛號，行走、站立、坐著、躺臥，綿綿密密，沒有絲毫間斷。由此來應對事物，接觸外物，各種因緣，種種差別，而提起正念，運用智慧，都屬於這顆心。我們參究祖師的活潑的公案，不參究凡夫的死板的公案，又有什麼間斷呢？
什麼叫做借事煉心呢？常人的心，私心雜念盤根錯節，慾望情愛濃厚，必須隨著事情來磨鍊。難以忍受的地方必須忍受，難以捨棄的地方必須捨棄，難以實行的地方必須實行，難以接受的地方必須接受。如果過去不能忍受，今天就忍受一分，明天又進步一分。長久地磨鍊，胸懷自然開闊。這是目前真實的功夫啊。古語說：『靜處養氣，鬧處煉神。』金子不經過火的冶煉，雜質就不能去除乾淨；心不經過事情的磨鍊，私心雜念就不能消除。最應當努力，不要當面錯過機會。
什麼叫做隨處養心呢？
【English Translation】 English version
The Essentials of Chan Practice by Mr. Shi
The method of cultivating Chan (Zen) meditation: whether walking, standing, sitting, or lying down, one should always regulate the mind. However, too much lying down leads to drowsiness, too much standing leads to exhaustion, and too much walking leads to agitation, making it difficult to regulate the mind. Sitting meditation does not have these drawbacks, so it is often used. However, people cannot always sit in daily life. They are either bound by their occupations or by various conditions, and they end up procrastinating. Those who study Chan must constantly train their minds and not let them run wild. There are three methods for this: first, focusing the mind by attaching to an object; second, refining the mind through events; and third, nourishing the mind everywhere.
What is meant by focusing the mind by attaching to an object? A Tang dynasty poem says: 'When the moon reaches the zenith, all things are still; holding half a verse in mind, myriad conditions are empty.' From the perspective of ordinary people, only when there is nothing in the mind can all conditions be empty. Now it says, 'Holding half a verse in mind, myriad conditions are empty.' This principle is most worthy of contemplation. Generally, the minds of ordinary people must be attached to something. By attaching to one thing, it gradually becomes restrained and pure. Half a verse (referring to half a verse in a Buddhist scripture) permeates the spirit, and all kinds of deluded thoughts cease. Therefore, it is said: 'Focusing the mind on one thing, nothing is impossible.' In essence, reciting the Buddha's name, chanting mantras, and investigating the 'hua tou' (critical phrase in a koan) are all deluded thoughts. However, by using this one delusion to stop all other delusions, there is great benefit. Those who study Chan understand this principle and, in daily life, with one-pointedness of mind, wholeheartedly recite the Buddha's name, whether walking, standing, sitting, or lying down, continuously and closely, without the slightest interruption. From this, they respond to things, come into contact with external objects, various conditions, and all kinds of differences, and by raising right mindfulness and using wisdom, it all belongs to this mind. We investigate the lively 'gongan' (koan) of the patriarchs, not the rigid 'gongan' of ordinary people, so what interruption is there?
What is meant by refining the mind through events? The minds of ordinary people are entangled with selfish thoughts and thick with desires and affections. They must be refined through events. One must endure where it is difficult to endure, give up where it is difficult to give up, do where it is difficult to do, and accept where it is difficult to accept. If one could not endure in the past, today endure a little, and tomorrow advance a little more. Through long practice, the mind will naturally become open and broad. This is the real effort in the present moment. An ancient saying goes: 'Nourish the 'qi' (vital energy) in quiet places, and refine the spirit in noisy places.' If gold is not refined by fire, impurities cannot be completely removed; if the mind is not refined by events, selfish thoughts cannot be eliminated. One should strive hard and not miss the opportunity.
What is meant by nourishing the mind everywhere?
謂隨處養心。坐禪者。調和氣息。收斂元神。只要心定心細心間耳。今不得坐。須于動中習存。應中習止。立則如齋。手足端嚴。切勿搖動。行則徐徐舉足。步與心應。言則安和簡默。勿使躁妄。一切運用。皆務端詳閑泰。勿使有疾言遽色。雖不坐。而時時細密。時時安定矣。如此收心。定力易成。此隨時方便也。
正修篇
(還)謹按天臺以止觀為禪要。故以止觀為正修。凈業以唸佛為禪要。故以唸佛為正修。所謂圓通不礙之兼。此之謂也。雖然。前章有唸佛持法矣。此篇不亦贅乎。曰。前之念佛。所主在日課。中下乘事也。此之念佛。所主在兼禪。最上乘事也。設使日課之念佛而皆能攝心。則雖中下乘之因。實成最上乘之果。是篇誠為贅矣。茍不盡然。則桑榆之收。猶可救東隅之失。是篇其容己乎。
論攝心念佛(見凈土玄門㨗要)
欲修凈業者。可於凈室置一床坐。卻將從前無明煩惱等事。盡情放下。沐浴更衣。向佛菩薩像前懺悔。事畢上床。須要端身正坐。閉目定息。微微動口。默唸六字佛三五七聲。或十聲便止。默唸默計南無阿彌陀佛一。南無阿彌陀佛二。南無阿彌陀佛三。從四至百。又依前從一至百。默唸默計。或計五六十聲。妄情忽起。或見色聞聲。或意逐攀緣。皆是正念不
【現代漢語翻譯】 現代漢語譯本： 所謂隨處養心，是指無論身在何處都要修養心性。對於坐禪的人來說，要調和氣息，收斂精神，最重要的是心要安定、細緻、專注。如果現在不能坐禪，就必須在動態中練習存養，在應對事物中練習止息。站立時要像齋戒一樣，手足端正嚴肅，切勿搖動。行走時要緩緩抬腳，步伐與心念相應。說話時要安詳平和、簡潔沉默，不要急躁輕率。一切行為舉止，都要力求端莊安詳，不要有疾言厲色的表現。即使不坐禪，也要時時刻刻細緻用心，時時刻刻保持安定。這樣收攝心神，定力就容易成就，這就是隨時隨地的方便法門。
正修篇
（還）謹按天臺宗以止觀（Śamatha-Vipassanā，佛教的兩種修行方法，止是止息雜念，觀是觀察實相）為禪修的要領，所以將止觀作為正修。凈土宗以唸佛（Buddha-anusmṛti，憶念佛陀）為禪修的要領，所以將唸佛作為正修。這就是所謂的圓融通達，互不妨礙的兼修。雖然如此，前面章節已經有唸佛和持法了，這一篇不是多餘的嗎？回答說：前面的唸佛，主要在於每日的功課，是中下乘的修行。這裡的唸佛，主要在於兼修禪定，是最上乘的修行。假設每日功課的唸佛都能攝心，那麼即使是中下乘的因，也能成就最上乘的果，這一篇確實是多餘的。如果不是這樣，那麼在日暮時分的收穫，還可以彌補早晨的損失，這一篇怎麼能說是多餘的呢？
論攝心念佛（見凈土玄門捷要）
想要修習凈土法門的人，可以在乾淨的房間里放置一張床或坐墊。然後將從前無明煩惱等事情，全部放下。沐浴更衣后，在佛菩薩像前懺悔。完畢後上床或坐墊，務必要端正身體，閉目調息，微微動口，默唸六字洪名（六字洪名：南無阿彌陀佛）三五七聲，或者十聲就停止。默唸默記『南無阿彌陀佛一』，『南無阿彌陀佛二』，『南無阿彌陀佛三』，從四到百。然後又按照先前的方法，從一到百，默唸默記。或者計數五六十聲，妄念忽然生起，或者見到顏色聽到聲音，或者心意追逐外物攀緣，這些都是正念不
【English Translation】 English version: It is said that cultivating the mind should be done everywhere. For those who practice seated meditation (zazen), it is important to harmonize the breath and collect the vital spirit. The key is to have a still, focused, and attentive mind. If one cannot sit in meditation now, one must practice cultivation in movement and practice cessation in response to events. When standing, one should be as solemn as during a fast, with hands and feet upright and still, avoiding any shaking. When walking, one should lift the feet slowly, with the pace corresponding to the mind. When speaking, one should be peaceful, harmonious, concise, and silent, avoiding restlessness and recklessness. In all actions, one should strive for composure and tranquility, avoiding hasty words and harsh expressions. Even without sitting in meditation, one should be meticulous and attentive at all times, maintaining stability at all times. By collecting the mind in this way, the power of concentration can be easily achieved. This is a convenient method for all times and places.
Chapter on Correct Practice
(Also) It is respectfully noted that the Tiantai school regards Śamatha-Vipassanā (止觀, the two aspects of Buddhist practice: calming the mind and insight meditation) as the essence of Chan practice, and therefore considers Śamatha-Vipassanā as the correct practice. The Pure Land school regards Buddha-anusmṛti (唸佛, mindfulness of the Buddha) as the essence of Chan practice, and therefore considers Buddha-anusmṛti as the correct practice. This is what is meant by the perfect and unobstructed combination of practices. However, the previous chapter already included Buddha-anusmṛti and upholding the Dharma. Isn't this chapter redundant? It is said that the previous Buddha-anusmṛti focused on daily practice, which is a practice for the middle and lower vehicles. This Buddha-anusmṛti focuses on combining it with Chan meditation, which is a practice for the supreme vehicle. If the daily practice of Buddha-anusmṛti can always collect the mind, then even the causes of the middle and lower vehicles can achieve the fruits of the supreme vehicle, and this chapter would indeed be redundant. If this is not the case, then the harvest at sunset can still make up for the losses in the morning. How can this chapter be considered unnecessary?
On Collecting the Mind in Buddha-Anusmṛti (See 'Essential Shortcuts to the Profound Gate of Pure Land')
Those who wish to cultivate the Pure Land practice can place a bed or cushion in a clean room. Then, completely let go of all previous ignorance, afflictions, and other matters. Bathe and change clothes, and repent before the images of the Buddhas and Bodhisattvas. After this, sit on the bed or cushion, making sure to sit upright. Close your eyes, regulate your breath, and slightly move your mouth, silently reciting the six-syllable mantra (六字洪名: Nāmo Amitābha Buddha) three, five, or seven times, or stop after ten times. Silently recite and count 'Nāmo Amitābha Buddha one,' 'Nāmo Amitābha Buddha two,' 'Nāmo Amitābha Buddha three,' from four to one hundred. Then, repeat the previous method, counting from one to one hundred, silently reciting and counting. Or, after counting fifty or sixty times, if a wandering thought suddenly arises, or if you see a color or hear a sound, or if your mind chases after external objects and clings to them, these are all signs that right mindfulness is not
切。使佛聲間斷。數目不清。不至於百。是莫作數。或是三回五次。念不至百。定莫作數。或至九十九聲。唯少一聲。亦莫作數。直要佛聲數目。歷歷分明。方可作百之總數。計數之法。不可緣于外境。如念珠。及他物計數之類。總數別數。皆計於心中。或計一百。乃至一萬。數目分明。若無間斷。此是凈業相繼也。既有如是工夫。切不可生歡喜。若三回五次。數不至百。亦不可生煩惱。若坐久。佛聲間斷。數目不清。緩緩下地。或掐數珠。或出聲持念。隨意自在。行住坐臥。隨時隨處。唸佛或出聲。或不出聲。都不相妨。只要心念無令間斷。自覺事務稍定。還覆上床。依前默唸默計。此是日間動靜唸佛底節次。至於晨昏二時。必須向佛菩薩像前懺悔。復于床上依前攝心。坐至夜深。身心倦怠。和衣歇息。欲脫衣時。必留襯衣。若欲歇時。須默唸佛。不用計數。念至睡著。覺來抖擻精神。端身正坐。依前默唸默計。若乃佛聲斷絕。數目不清。身心煩惱。緩緩下床。或禮拜。或徑行。一心念佛。逍遙片時。還覆上床。攝心端坐如前。默唸默計。此是攝心念佛底樣子也。
論數息唸佛(蓮宗寶鑑亦不盡同)
大集經賢護品曰。求無上菩提者。應修唸佛禪三昧。偈曰。若人專念彌陀佛。號曰無上深妙禪。至心想
【現代漢語翻譯】 現代漢語譯本：切記，不要讓唸佛的聲音中斷。如果唸佛的數目不清楚，沒有達到一百聲，就不要算數。或者唸了三回五次，總數沒有達到一百，也一定不要算數。或者唸到九十九聲，只差一聲，也不要算數。一定要佛號的數目清清楚楚，才可以作為一百的總數。計數的辦法，不可以依賴外在的東西，比如念珠，或者其他用來計數的物品。總數和每次的數目，都要在心中計算。或者計算一百，乃至一萬，數目要分明。如果沒有間斷，這就是凈業相繼。既然有了這樣的功夫，千萬不可以生起歡喜心。如果三回五次，數目沒有達到一百，也不可以生起煩惱心。如果坐久了，唸佛的聲音間斷，數目不清楚，就緩緩下床，或者掐念珠，或者出聲持念，隨意自在。行住坐臥，隨時隨地，唸佛或者出聲，或者不出聲，都不妨礙。只要心念不要讓它間斷。自覺事務稍微安定，還回到床上，按照先前的方法默唸默計。這是白天動靜唸佛的步驟。至於早晚二個時辰，必須向佛菩薩像前懺悔。然後在床上按照先前的方法收攝心神，坐到夜深，身心疲倦，就穿著衣服休息。要脫衣服的時候，必須留下貼身內衣。想要休息的時候，必須默唸佛號，不用計數。唸到睡著。醒來抖擻精神，端正身體坐好，按照先前的方法默唸默計。如果佛聲斷絕，數目不清楚，身心煩惱，就緩緩下床，或者禮拜，或者經行，一心念佛，逍遙片刻，還回到床上，收攝心神端正坐好，按照先前的方法默唸默計。這是收攝心念佛的樣子。
論數息唸佛（《蓮宗寶鑑》的說法也不完全相同）
《大集經·賢護品》說：『求無上菩提的人，應當修習唸佛禪三昧（Samadhi, 正定）。』偈語說：『如果有人專心念誦彌陀佛（Amitabha Buddha），這叫做無上甚深微妙禪。』至誠懇切地想念。
【English Translation】 English version: Be mindful not to let the sound of Buddha's name be interrupted. If the number of recitations is unclear and does not reach one hundred, do not count it. Or if you recite three or five times, and the total does not reach one hundred, definitely do not count it. Or if you recite ninety-nine times, missing only one, do not count it either. Only when the number of Buddha's names is clear and distinct can it be considered a total of one hundred. The method of counting should not rely on external objects, such as prayer beads or other items used for counting. Both the total number and the individual counts should be calculated in the mind. Whether counting one hundred or even ten thousand, the numbers must be clear. If there is no interruption, this is the continuous succession of pure karma. Now that you have such skill, do not give rise to joy. If three or five times the number does not reach one hundred, do not give rise to vexation either. If you sit for a long time and the sound of Buddha's name is interrupted, and the number is unclear, slowly get out of bed, or use prayer beads, or recite aloud, as you please. Whether walking, standing, sitting, or lying down, at any time and in any place, reciting the Buddha's name aloud or silently does not matter. Just ensure that the mind's recitation is not interrupted. When you feel that your affairs are somewhat settled, return to bed and silently recite and count as before. These are the steps for reciting the Buddha's name in movement and stillness during the day. As for the two periods of morning and evening, you must repent before the images of Buddhas and Bodhisattvas. Then, in bed, gather your mind as before, sit until late at night, and when your body and mind are weary, rest with your clothes on. When you want to take off your clothes, be sure to leave your undershirt on. When you want to rest, you must silently recite the Buddha's name, without counting. Recite until you fall asleep. When you wake up, rouse your spirit, sit upright, and silently recite and count as before. If the sound of Buddha's name is cut off, the number is unclear, and your body and mind are troubled, slowly get out of bed, or prostrate, or walk around, reciting the Buddha's name with one mind, leisurely for a moment, then return to bed, gather your mind, sit upright as before, and silently recite and count. This is the manner of gathering the mind to recite the Buddha's name.
On Counting Breaths While Reciting Buddha's Name (The 'Lian Zong Bao Jian' (Precious Mirror of the Lotus School) is not entirely the same)
The 'Xian Hu Pin' (Chapter on Worthy Protection) of the 'Da Ji Jing' (Great Collection Sutra) says: 'Those who seek unsurpassed Bodhi (Enlightenment) should cultivate the Samadhi (Samadhi, 正定) of Buddha Recitation Meditation.' A verse says: 'If a person single-mindedly recites Amitabha Buddha (Amitabha Buddha), this is called unsurpassed, profound, and subtle Dhyana (Meditation).' Think of it with utmost sincerity.
像見佛時。即是不生不滅法。坐禪三昧經云。菩薩坐禪。不念一切。惟念一佛。即得三昧。初機修習。未免昏散二病。須假對治。人天寶鑑云。凡修禪定。即入靜室。正身端坐。數出入息。從一數至十。從十數至百。從百數至千萬。此身兀然。此心寂然。與虛空等。不煩禁止。如是久之。一心自住。不出不入。時覺此心。從百毛孔中八萬四千。云蒸霧起。無始已來。諸病自除。諸障自滅。自然明悟。譬如盲人忽然有眼。爾時見徹。不用尋人指路也。今此攝心念佛。欲得速成三昧。對治昏散之法數。息最要。凡欲坐時。先想己身在圓光中。默觀鼻端。想出入息。每一息。默唸南無阿彌陀佛一聲。方便調息。不緩不急。心息相依。隨其出入。行住坐臥。皆可行之。勿令間斷。常自密密行持。乃至深入禪定。息念兩忘。即此身心與虛空等。久久純熟。心眼開通。三昧忽爾現前。即是唯心凈土。
論參究唸佛(見沈氏集錄上司)
唸佛之人。欲要參禪見性。須要于凈室正身端坐。掃除緣累。截斷情塵。瞠開眼睛。外不著境。內不住定。迴光返照。內外俱寂然。密舉念南無阿彌陀佛三五聲。回光自看云。佛即是心。心是何物。不得作有。不得作無。只今舉的這一念。從何處起。覷破這一念。復又覷破這覷破的是誰。
參究良久。又舉南無阿彌陀佛。又如是覷。如是參。急切做工夫。勿令間斷。惺惺不𥧌。如雞抱卵。不拘四威儀中。亦如是舉。如是看。如是參。忽于聞聲見色時。行住坐臥處。豁然大悟。親見本性彌陀。內外身心。一時透脫。盡乾坤大地。是個西方。萬象森羅。無非自己。蓋參禪乃寂照無為之法。不是塵世中說得的事。要在放下。澄心靜慮。方許少分相應。不須別舉話頭。但持一個阿彌陀佛。自參自念。久久自有所得。
論實相念佛
宗鏡錄曰。何等名為諸法實相。所謂諸法畢竟空無所有。以是畢竟空無所有法念佛。諸想不生。空寂無性。滅諸覺觀。是名實相念佛。
考證 實相念佛。即一心不亂。即唸佛三昧也。名雖異而實則同。一心不亂。已見於唸佛持法矣。今以唸佛三昧之說。錄於左○三昧者。梵語。華言正定○蓮社釋疑論曰。或問楞嚴經云。念性元生滅。又云。以生滅因而求佛乘不生不滅。無有是處。然則唸佛不能契彼無生明矣。答。經不云乎。無所念心。修唸佛三昧。夫無所念心。即般若也。般若之體。如大火聚。攖之即燒。所以觸有有敗。觸空空壞。豈生滅而能預哉。茍以是心念佛。則無生道於此顯然矣。云何不契無生耶。能知此者。方明唸佛三昧○西方合論曰。一切修行法門。言
【現代漢語翻譯】 現代漢語譯本： 深入參究許久。又提起'南無阿彌陀佛'（皈依阿彌陀佛）。就這樣審視，就這樣參究，急切地用功，不要讓它間斷。保持清醒而不昏昧，就像母雞孵蛋一樣。不拘泥於行、住、坐、臥四種威儀之中，也這樣提起，這樣觀看，這樣參究。忽然在聽到聲音、看到顏色時，在行走、站立、坐著、躺臥的地方，豁然大悟，親眼見到本性彌陀（自性就是阿彌陀佛）。內外身心，一時透脫。整個乾坤大地，就是一個西方極樂世界。萬象森羅，無一不是自己。因為參禪是寂靜、照了、無為的方法，不是塵世中能說得明白的事。要在放下一切，澄凈內心，靜心思慮，才允許有少許相應。不需要另外舉其他話頭，只要持念一句'阿彌陀佛'，自己參究，自己唸誦，久而久之自然會有所得。
論實相念佛
《宗鏡錄》說：'什麼叫做諸法實相？就是說諸法畢竟空無所有。用這畢竟空無所有的法來念佛，各種妄想就不會產生，達到空寂無性，滅除各種覺觀。這就叫做實相念佛。'
考證：實相念佛，就是一心不亂，也就是念佛三昧（通過唸佛而達到的禪定狀態）。名稱雖然不同，但實質是相同的。一心不亂，已經在念佛持法中講過了。現在把唸佛三昧的說法，記錄在下面。三昧，是梵語，漢語的意思是正定。蓮社釋疑論說：有人問，《楞嚴經》說，唸的性質原本是生滅的，又說，用生滅的因去求佛乘的不生不滅，是沒有這個道理的。那麼唸佛就不能契合那不生不滅的真性了。回答說，經中不是說了嗎？用無所念的心，修唸佛三昧。這無所念的心，就是般若（智慧）。般若的本體，就像一大堆火焰，觸碰它就會被燒燬。所以觸碰有，有就會敗壞；觸碰空，空就會壞滅。難道生滅的念頭能夠參與其中嗎？如果用這種心來念佛，那麼不生之道就在這裡顯現了。怎麼說不能契合無生呢？能夠明白這個道理的人，才明白唸佛三昧。西方合論說：一切修行法門，都說……'
【English Translation】 English version: After a long period of intense investigation, again raise 'Namo Amitabha Buddha' (Homage to Amitabha Buddha). Scrutinize it in this way, investigate it in this way, and diligently apply effort, not allowing it to be interrupted. Maintain alertness without dullness, like a hen hatching eggs. Without being restricted by the four postures of walking, standing, sitting, and lying down, also raise it in this way, observe it in this way, and investigate it in this way. Suddenly, when hearing sounds and seeing colors, in the places of walking, standing, sitting, and lying down, have a sudden great awakening, and personally see the original nature Amitabha (the self-nature is Amitabha Buddha). The inner and outer body and mind are completely liberated at once. The entire universe is the Western Pure Land. All phenomena are none other than oneself. Because Chan practice is a method of stillness, illumination, and non-action, it is not something that can be explained in the mundane world. It requires letting go of everything, clarifying the mind, and contemplating quietly, only then is a slight correspondence allowed. There is no need to raise another topic; just hold onto the phrase 'Amitabha Buddha,' investigate it yourself, recite it yourself, and in time, you will naturally gain something.
On Real Mark (Reality) Buddha Recitation
The Zong Jing Lu (Record of the Source Mirror) says: 'What is called the real mark of all dharmas? It means that all dharmas are ultimately empty and without substance. Using this ultimately empty and without substance dharma to recite the Buddha, all deluded thoughts will not arise, reaching empty stillness and no-self-nature, extinguishing all perceptions and observations. This is called Real Mark Buddha Recitation.'
Verification: Real Mark Buddha Recitation is the same as single-mindedness without confusion, which is also the Samadhi (state of meditative absorption) of Buddha Recitation. Although the names are different, the essence is the same. Single-mindedness without confusion has already been discussed in the Dharma of Buddha Recitation. Now, the explanation of the Samadhi of Buddha Recitation is recorded below. Samadhi is a Sanskrit word, and in Chinese, it means correct concentration. The Lotus Society's Explanation of Doubts says: Someone asks, the Surangama Sutra says, the nature of thought is originally arising and ceasing, and also says, using the cause of arising and ceasing to seek the non-arising and non-ceasing of the Buddha Vehicle is impossible. Then, Buddha Recitation cannot accord with that unproduced brightness. The answer is, doesn't the sutra say, using a mind without thought to cultivate the Samadhi of Buddha Recitation. This mind without thought is Prajna (wisdom). The essence of Prajna is like a great fire, touching it will be burned. Therefore, touching existence, existence will be ruined; touching emptiness, emptiness will be destroyed. How can arising and ceasing thoughts participate in it? If one uses this mind to recite the Buddha, then the path of non-arising will be revealed here. How can it be said that it does not accord with non-arising? Those who can understand this principle will understand the Samadhi of Buddha Recitation. The Western Convergence Treatise says: All methods of cultivation say...'
空即斷。言有即常。未為究竟。唯此唸佛三昧。即念而凈。凈非是無。即凈而念。念非是有。達凈無依。即是念體。了念本離。即是凈用。是故非凈外有念。能念于凈。若凈外有念。念即有所。所非凈故。非念外有凈。能入諸念。若念外有凈。凈即有二。二非凈故○中峰有詩云。心中有佛將心念。唸到心空佛亦忘。此之謂也。
(還)謹按攝心念佛。唸佛之始事也。實相念佛。唸佛之終事也。二者固不可偏廢。至於參究數息二法。唯人量用。何以故。參究所以明吾真心。數息所以對治昏散。若已悟真心。既不昏散。則二法可不用故耳。
調和篇(見止觀禪要)
(每日功課之餘。申酉相交之際。刻期止靜。此云棲之程規也。然止靜非坐不可。故以調和之法繼之)。
夫行者初學坐禪。先須善調五事。必須和適則三昧易生。有所不調。多諸妨難。善根難發。一調食者。食若過飽。則氣急身滿。百脈不通。令心閉塞。坐念不安。食若過少。則身羸心懸。意慮不固。此二者皆非得定之道。若食穢觸之物。令人心識昏迷。若食不宜之物。則動宿病。使四大違反。此為修定之功。須深慎之也。二調睡眠者。夫眠是無明惑覆。不可縱之。若其眠𥧌過多。非唯廢修聖法。亦復喪夫功夫。而能令心闇昧。善根
【現代漢語翻譯】 現代漢語譯本：空就是斷滅。說有就是常恒不變。這都不是究竟的道理。只有這唸佛三昧（Samadhi，專注狀態），即念就是清凈，清凈並非什麼都沒有；即清凈就是念，念並非實有。達到清凈無所依賴，那就是念的本體。了達唸的本性就是遠離，那就是清凈的作用。因此，不是在清凈之外還有念，能夠念于清凈；如果在清凈之外還有念，念就有所執著，有所執著就不是清凈。也不是在念之外還有清凈，能夠進入各種念頭；如果在念之外還有清凈，清凈就有了二元對立，二元對立就不是清凈。中峰禪師有詩說：『心中有佛將心念，唸到心空佛亦忘。』說的就是這個道理。
（還）謹按：攝心念佛，是念佛的開始階段；實相念佛，是念佛的最終階段。這兩者本來就不可偏廢。至於參究和數息這兩種方法，要根據個人的情況來使用。為什麼呢？參究是爲了明白我們的真心，數息是爲了對治昏沉和散亂。如果已經領悟了真心，既不昏沉也不散亂，那麼這兩種方法就可以不用了。
調和篇（見《止觀禪要》）
（每日功課之餘，在申時和酉時交接的時候，限定時間停止活動，使心安靜下來。這是云棲寺的規程。然而，止靜並非只能通過坐禪來實現，所以用調和的方法來輔助。）
修行人在剛開始學習坐禪的時候，首先要善於調和五件事。必須調和適度，三昧（Samadhi，專注狀態）才容易產生；如果有所不調和，就會出現很多障礙，善根難以生髮。一是調食：如果吃得過飽，就會氣急身滿，百脈不通，使心閉塞，坐念不安；如果吃得過少，就會身體虛弱，心神懸浮，意念不穩固。這兩種情況都不是獲得禪定的方法。如果吃了污穢不潔的食物，會使人心識昏迷；如果吃了不適宜的食物，就會引發舊病，使四大（地、水、火、風）不調和。這些對於修定都有妨礙，必須謹慎對待。二是調睡眠：睡眠是無明煩惱的覆蓋，不可放縱。如果睡眠過多，不僅會荒廢修習聖法，還會喪失功夫，並且會使心闇昧，善根
【English Translation】 English version: Emptiness is annihilation. Saying there is permanence is eternalism. Neither is ultimate. Only this Mindfulness of Buddha Samadhi (Samadhi, state of concentration), is pure in the very act of mindfulness. Purity is not nothingness. Mindfulness arises from purity, yet mindfulness is not existence. Realizing purity is without reliance, that is the essence of mindfulness. Understanding that mindfulness is inherently detached, that is the function of purity. Therefore, it is not that there is mindfulness outside of purity, capable of being mindful of purity. If there were mindfulness outside of purity, mindfulness would be attached to something, and what is attached is not purity. Nor is there purity outside of mindfulness, capable of entering into all thoughts. If there were purity outside of mindfulness, purity would be dualistic, and duality is not purity. Zen Master Zhongfeng has a poem that says: 'With a Buddha in your heart, use your heart to be mindful, until the mind is empty and even the Buddha is forgotten.' This is what it means.
(Also) Respectfully note: Focusing the mind on Buddha-Recollection is the beginning stage of Buddha-Recollection; Real-Mark Buddha-Recollection is the final stage of Buddha-Recollection. These two should not be neglected. As for the two methods of Investigating and Counting Breaths, they should be used according to individual capacity. Why? Investigating is for clarifying our true mind, Counting Breaths is for counteracting dullness and distraction. If one has already awakened to the true mind and is neither dull nor distracted, then these two methods can be dispensed with.
Chapter on Harmonizing (See 'Essentials of Cessation-Contemplation')
(After the daily practice, during the transition between Shen and You hours (3-7pm), set aside time to cease activity and quiet the mind. This is the rule of Yunqi Temple. However, ceasing activity is not limited to seated meditation, so the method of harmonizing is used to assist.)
When practitioners first begin to learn seated meditation, they must first be skilled in harmonizing the five things. They must be harmonized appropriately so that Samadhi (Samadhi, state of concentration) is easily generated; if there is disharmony, many obstacles will arise, and good roots will be difficult to develop. First, harmonizing food: If one eats too much, one's breath will be hurried, the body will be full, the hundreds of meridians will be blocked, causing the mind to be obstructed and seated meditation to be uneasy; if one eats too little, the body will be weak, the mind will be suspended, and thoughts will be unstable. Neither of these two is the way to attain Samadhi. If one eats unclean or defiled food, it will cause the mind to be confused; if one eats unsuitable food, it will trigger old illnesses, causing the four elements (earth, water, fire, wind) to be imbalanced. These are all obstacles to cultivating Samadhi and must be treated with caution. Second, harmonizing sleep: Sleep is a covering of ignorance and delusion and should not be indulged. If one sleeps too much, not only will one waste the practice of the sacred Dharma, but one will also lose effort and cause the mind to be darkened and good roots to be
沉沒。當覺悟無常。調伏睡眠。令神氣清白。念心明凈。如是乃可棲心聖境。三昧現前。故經云。初夜后夜。亦勿有廢。令一生空過。無所得也。三調身。四調息。五調心。此三者應合用。不得別說。但有初中後方法不同。是則入住出相有異也。夫初欲入禪調身者。行人慾入三昧。調身之宜。若在定外。行住進止。動靜運為。須悉詳審。若所作粗獷。則氣息隨粗。以氣粗故。則心散難錄。兼復坐時煩憒。心不怡怡。身在定外。亦須用意。逆作方便。后入禪時。須善安身得所。初至繩床。即須先安坐處。每令安隱。久久無妨。次當正腳。若半跏坐。以左腳置右腳上。牽來近身。令左腳指與右䏶齊。右腳指與左䏶齊。若欲全跏。即正右腳。置左腳上。次解寬衣帶周正。不令坐時脫落。次當安手。以左手掌置右手上。重累手相對。頓置左腳上。牽來近身。當心而安。次當正身。先當挺動其身。並諸支節。作七八反。如似按摩法。勿令手足差異。如是已。則端直。令脊骨勿曲勿聳。次正頭頸。令鼻與臍相對。不偏不斜。不低不昂。平面正住。次當口吐濁氣。吐氣之法。開口放氣。不可令粗急。以之綿綿恣氣而出。想身份中百脈不通處。放息隨氣而出。閉口。鼻納清氣。如是至三。若身息調和。但一亦足。次當閉口。唇齒才相拄
【現代漢語翻譯】 現代漢語譯本 沉沒。當覺悟無常（anitya，無常）。調伏睡眠，使精神清醒。保持意念清晰明凈。這樣才可以將心安住在聖境之中，三昧（samadhi，禪定）才會顯現。所以經書上說，即使是初夜和后夜，也不要荒廢，以免一生空過，毫無所得。調身、調息、調心這三者應該一起運用，不能分開來說。只是在開始、中間、結束時方法有所不同，這是因為入住和出定的狀態有所差異。 想要開始入禪時，調身的方法是：修行人想要進入三昧，調身的方法應該注意，如果在禪定之外，行走、站立、前進、停止，動作和靜止都要詳細審察。如果動作粗獷，氣息也會隨之粗重，因為氣息粗重，心就容易散亂難以集中。而且坐禪時也會感到煩躁不安，心神不寧。即使身在禪定之外，也要用心，預先做好準備。之後入禪時，必須妥善安頓身體。初到繩床，首先要安頓好坐處，務必使其安穩，長久坐著也不會妨礙。然後端正雙腳。如果半跏坐，將左腳放在右腳上，拉近身體，使左腳的腳趾與右腿的腿彎對齊，右腳的腳趾與左腿的腿彎對齊。如果想要全跏坐，就將右腳放在左腳上。然後解開寬鬆的衣帶，使其周正，避免坐禪時脫落。然後安放雙手，將左手掌放在右手上，雙手重疊相對，輕輕放在左腳上，拉近身體，放在心口的位置。然後端正身體，先要伸展活動身體和各個關節，做七八次，像鳥伸展翅膀一樣。不要讓手腳不協調。這樣之後，身體就端正了，使脊骨不要彎曲或聳起。然後端正頭頸，使鼻子與肚臍相對，不偏不斜，不低不昂，保持水平端正。然後用口吐出濁氣。吐氣的方法是，張開嘴巴放氣，但不要粗重急促，而是綿長緩慢地將氣放出，想像身體中百脈不通的地方，隨著氣息一起放出。閉上嘴巴，用鼻子吸入清氣，像這樣重複三次。如果身息調和，一次也足夠。然後閉上嘴巴，嘴唇和牙齒輕輕相碰。
【English Translation】 English version Sinking. One should awaken to impermanence (anitya, transience). Subdue sleep, so that the spirit is clear and bright. Keep the mind clear and pure. Only in this way can the mind be settled in the sacred realm, and samadhi (meditative absorption) will manifest. Therefore, the scriptures say that even the first and last watches of the night should not be wasted, lest one's life be spent in vain, gaining nothing. Regulating the body, regulating the breath, and regulating the mind – these three should be used together and cannot be discussed separately. It is just that the methods differ at the beginning, middle, and end, because the states of entering and exiting samadhi are different. When one wants to begin entering dhyana (禪那, meditation), the method of regulating the body is as follows: When a practitioner wants to enter samadhi, they should pay attention to the method of regulating the body. If one is outside of samadhi, one should carefully observe walking, standing, advancing, stopping, movement, and stillness. If the actions are rough, the breath will also become rough. Because the breath is rough, the mind will easily become scattered and difficult to concentrate. Moreover, when sitting in meditation, one will feel restless and uneasy. Even when the body is outside of samadhi, one must be mindful and prepare in advance. When entering dhyana later, one must properly settle the body in a suitable place. When first arriving at the meditation mat, one must first settle the sitting place, ensuring that it is stable and comfortable for long periods of sitting. Then, one should straighten the legs. If sitting in the half-lotus position, place the left foot on the right thigh, pulling it close to the body, so that the toes of the left foot are aligned with the bend of the right thigh, and the toes of the right foot are aligned with the bend of the left thigh. If one wants to sit in the full-lotus position, then place the right foot on the left thigh. Then, loosen the clothing belt and adjust it so that it is neat and does not fall off during meditation. Then, place the hands, with the left palm on top of the right hand, overlapping each other, and gently place them on the left foot, pulling them close to the body, and placing them at the level of the heart. Then, straighten the body, first stretching and moving the body and all the joints, doing this seven or eight times, like a bird stretching its wings. Do not let the hands and feet be uncoordinated. After doing this, the body will be upright, ensuring that the spine is not curved or hunched. Then, straighten the head and neck, so that the nose is aligned with the navel, not leaning to the side, not too low, not too high, keeping it level and upright. Then, exhale the impure air through the mouth. The method of exhaling is to open the mouth and release the air, but not in a rough or hurried manner, but slowly and gently, imagining that the places in the body where the hundreds of meridians are blocked are releasing along with the breath. Close the mouth and inhale fresh air through the nose, repeating this three times. If the body and breath are harmonized, once is enough. Then, close the mouth, with the lips and teeth lightly touching.
著。舌向上腭。次當閉眼。才令斷外光而已。當端身正坐。猶如奠石。無得身手四肢切爾搖動。是為初入禪定調身之法。舉要言之。不寬不急。是身調相。四。次入禪調息法者。息有四種相。一風。二喘。三氣。四息。前三為不調相。后一為調相。云何為風相。坐時。則鼻中息出入覺有聲。是風也。云何為喘相。坐時息雖無聲。而出入覺滯不通。是喘相也。云何為氣相。坐時息雖無聲。亦不結滯。而出入不細。是氣相也。云何息相。不聲。不結。不粗。出入綿綿。若亡若存。心神安隱。情抱悅豫。此息相也。守風則散。守喘則結。守氣則勞。守息即定。坐時有風喘氣三相。是名不調。而用心者。復為心患。心亦難定。若欲調之。當依三法。一者下著安心。二者寬放身體。三者想氣遍毛孔出入。通同無障。若細其心。令息微微然。息調。則眾患不生。其心易定。是名行者初入定時調息方法。舉要言之。不澀不滑。是息調相也。五。初入定時調心者有三義。一入。二住。三出。初入有二義。一者調伏亂想。不令越逸。二者當令沉浮寬急得所。何者為沉相。若坐時。心中昏愔。無所記錄。頭好低垂。是為沉相。爾時當繫念鼻端。令心住在緣中。無分散意。此可治沈。何等為浮相。若坐時。心好飄動。心亦不安。念外異緣。此
【現代漢語翻譯】 舌頭抵住上顎。然後閉上眼睛，只是爲了隔絕外面的光線。應當端正身體坐好，就像奠基的石頭一樣穩固，不要讓身體、手、腳隨意搖動。這是初入禪定調整身體的方法。總而言之，不鬆不緊，就是身體調和的狀態。 其次，進入禪定調整呼吸的方法。呼吸有四種狀態：一、風；二、喘；三、氣；四、息。前三種是不調和的狀態，后一種是調和的狀態。什麼是風相？打坐時，鼻子里呼吸出入能聽到聲音，這就是風相。什麼是喘相？打坐時，呼吸雖然沒有聲音，但是出入感覺阻塞不通暢，這就是喘相。什麼是氣相？打坐時，呼吸雖然沒有聲音，也不阻塞，但是出入不夠細微，這就是氣相。什麼是息相？沒有聲音，不阻塞，不粗重，出入綿長細微，若有若無，心神安穩，心情愉悅。這就是息相。執著于風，心會散亂；執著于喘，心會阻塞；執著于氣，心會勞累；執著于息，心就能安定。打坐時出現風、喘、氣三種狀態，這就是不調和，如果用心去調整，反而會成為心的負擔，心也難以安定。如果想要調和，應當依靠三種方法：一是將心安住在下方（丹田），二是放鬆身體，三是想像氣息遍佈全身毛孔出入，通暢無阻礙。如果細微其心，讓呼吸變得微微弱弱。呼吸調和了，各種疾病就不會產生，心也容易安定。這就是修行者初入禪定時調整呼吸的方法。總而言之，不澀滯不滑脫，就是呼吸調和的狀態。 第五，初入禪定時調整心念有三種含義：一、入；二、住；三、出。初入有兩種含義：一是調伏雜亂的念頭，不讓它們放縱散亂；二是應當讓沉沒和浮躁、寬鬆和急迫都得到適當的調整。什麼是沉相？如果打坐時，心中昏沉，沒有記憶，頭總是低垂，這就是沉相。這時應當將念頭繫在鼻尖，讓心安住在所緣境中，不要分散注意力，這樣可以對治昏沉。什麼是浮相？如果打坐時，心容易飄動，心也不安穩，總是想著外面的事物。
【English Translation】 Rest the tongue against the upper palate. Then close the eyes, only to cut off external light. One should sit upright, as steady as a foundation stone, without moving the body, hands, or limbs. This is the method for adjusting the body when first entering meditation. In short, neither too loose nor too tight is the state of bodily harmony. Next, the method for adjusting the breath when entering meditation. There are four states of breath: first, 'wind' (wind); second, 'gasp' (chuan); third, 'air' (qi); fourth, 'breath' (xi). The first three are unharmonious states, and the last one is the harmonious state. What is the 'wind' state? When sitting, one can hear the sound of breath entering and exiting the nose; this is the 'wind' state. What is the 'gasp' state? When sitting, although the breath is silent, one feels it is blocked and not flowing smoothly; this is the 'gasp' state. What is the 'air' state? When sitting, although the breath is silent and not blocked, it is not subtle enough as it enters and exits; this is the 'air' state. What is the 'breath' state? It is silent, unblocked, and not coarse; the breath enters and exits gently and continuously, as if it were barely there, the mind is peaceful, and the mood is joyful. This is the 'breath' state. Holding onto 'wind' leads to scattering, holding onto 'gasp' leads to blockage, holding onto 'air' leads to fatigue, and holding onto 'breath' leads to stability. When the three states of 'wind', 'gasp', and 'air' appear during sitting, this is called disharmony. If one tries to adjust them with the mind, it will become a burden on the mind, and the mind will be difficult to stabilize. If one wants to harmonize them, one should rely on three methods: first, settle the mind downwards (in the dantian); second, relax the body; third, imagine the breath entering and exiting through all the pores of the body, flowing freely without obstruction. If one makes the mind subtle, let the breath become very faint. When the breath is harmonized, various illnesses will not arise, and the mind will be easily stabilized. This is the method for practitioners to adjust their breath when first entering meditation. In short, neither astringent nor slippery is the state of breath harmony. Fifth, adjusting the mind when first entering meditation has three meanings: first, 'entering' (ru); second, 'abiding' (zhu); third, 'exiting' (chu). 'Entering' has two meanings: first, to subdue chaotic thoughts and prevent them from running wild; second, to properly adjust sinking and agitation, looseness and urgency. What is the 'sinking' (chen) state? If, when sitting, the mind is dull and confused, with no memory, and the head is always drooping, this is the 'sinking' state. At this time, one should fix the mind on the tip of the nose, so that the mind abides in the object of focus, without being distracted. This can cure sinking. What is the 'floating' (fu) state? If, when sitting, the mind is easily agitated and restless, and is always thinking about external things.
是浮相。爾時宜安心向下。系緣臍中。制諸亂念。心即定住。則心易安靜。舉要言之。不浮不沉。是心調相。其定心亦有寬急之相。定心急病相者。由坐中攝心繫念。因此入定。是故上向。胸臆急痛。當寬放其心。想氣皆下流。患自瘥矣。若心寬病相者。覺心志散漫。身好逶迤。或口中流涎。或時暗晦。爾時應當斂身急念。令心住緣中。身體相持。以此為治。心有澀滑之相。推之可知。是為初入定調心方法。夫入定本是從粗入細。是以身既為粗。息居其中。心最為細靜。調粗就細。令心安靜。此則入定初方便也。是名初入定調三事也。二。住坐中調三事者。行人當於一坐之時。隨時長短。或經一時。或至二三時。攝念用心。是中須善識身息心三事調不調相。若坐時向雖調身竟。其身或寬或急。或偏或曲。或低或昂。身不端直。覺已隨正。令其安隱。中無寬急。平直正住。複次。一坐之中。身雖調和而氣不調和相者。如上所說。或風或喘。或復氣急。身中脹滿。當用前法。隨而治之。每令息道綿綿。如有如無。次一坐中。身息雖調。而心或浮沉寬急不定。爾時若覺。當用前法。調令中適。此三事的無前後。隨不調者而調適之。令一坐之中。三事調適。無相乖越。和融不二。此則能除宿患。妨障不生。定道可克。三。出時
調三事者。行人若坐禪將竟。欲出定時。應前放心異緣。開口放氣。想從百脈隨意而散。然後微微動身。初動肩膊。及手頭頸。次動二足。悉令柔軟。次以手遍摩諸毛孔。令摩手令暖以掩兩眼。然後開之。待身熱稍歇。方可隨意出入。若不爾者。坐或得住。心出既頓促。則細法未散。住在身中。煩躁不安。是故心欲出定。每須在意。此為出定調身息心方法。以從細出粗故。是名善入住出。
(還)謹按調心之法。雖具于右矣。又如永嘉之六種料揀。不可不知。故錄於左。
永嘉集曰。六種料揀者。一識病。二識藥。三識對治。四識過生。五識是非。六識正助。第一病者有二種。一緣慮。二無記。緣慮者。善惡二種也。雖復差殊。皆非解脫。是故總名緣慮。無記者。雖不緣善惡等事。然俱非真心。但是昏性。此二種名為病。第二藥者。亦有二種。一寂寂。二惺惺。寂寂。謂不念外境善惡等事。惺惺。謂不生昏住無記等相。此二種名為藥。第三對治者。以寂寂治緣慮。以惺惺治昏住。用此二藥。對破二病。故名對治。第四過生者。謂寂寂久生昏住。惺惺久生緣慮。因藥發病。故曰過生。第五識是非者。寂寂不惺惺。此乃昏住。惺惺不寂寂。此乃緣慮。不惺惺。不寂寂。此乃非但緣慮。亦乃入昏而住。亦寂寂亦
【現代漢語翻譯】 現代漢語譯本 調整三事：修行人在禪坐將要結束，想要出定時，應該首先放下心中其他的念頭，張開口放出氣息，想像氣息從全身的毛孔隨意散開。然後微微活動身體，先活動肩膀和手臂、頭部和頸部，再活動雙腳，都要使其柔軟。接著用手遍摩全身的毛孔，摩擦雙手使其溫暖，然後用手摀住雙眼，再慢慢睜開。等待身體的熱度稍微消退，才可以隨意行動。如果不是這樣，禪坐或許能夠保持，但心突然快速地離開禪定狀態，那麼細微的禪定狀態還未消散，停留在身體中，會感到煩躁不安。因此，心想要出定，每次都必須在意。這是出定調整身心的方法，因為是從細微的狀態過渡到粗略的狀態，所以稱為善於進入和離開禪定。
（還）謹按調心的方法，雖然已經在右邊詳細說明了。但還有如永嘉禪師的六種料揀，不可不知。所以記錄在左邊。
《永嘉集》中說：六種料揀是：一、識病（認識病癥），二、識藥（認識藥物），三、識對治（認識對治方法），四、識過生（認識過失產生），五、識是非（認識是非），六、識正助（認識正行和助行）。第一，病癥有兩種：一、緣慮（攀緣思慮），二、無記（不明不記）。緣慮，包括善和惡兩種。雖然有所不同，但都不是解脫。所以總稱為緣慮。無記，雖然不攀緣善惡等事，但也不是真心，只是昏昧的狀態。這兩種稱為病癥。第二，藥物也有兩種：一、寂寂（寂靜），二、惺惺（清醒）。寂寂，是指不念外境的善惡等事。惺惺，是指不產生昏沉、停滯、無記等狀態。這兩種稱為藥物。第三，對治，是用寂寂來對治緣慮，用惺惺來對治昏沉停滯。用這兩種藥物，來對破兩種病癥，所以稱為對治。第四，過生，是指寂寂太久會產生昏沉停滯，惺惺太久會產生緣慮。因為用藥反而引發病癥，所以叫做過生。第五，識是非，寂寂而不惺惺，這就是昏沉停滯。惺惺而不寂寂，這就是緣慮。不惺惺也不寂寂，這不僅是緣慮，而且是進入昏沉而停滯。既寂寂又
【English Translation】 English version Adjusting the Three Matters: When a practitioner is about to finish sitting meditation and wishes to exit the state of Samadhi (定, fixed concentration), they should first relinquish any other thoughts in their mind, open their mouth and exhale, imagining the breath dispersing freely from all the pores of their body. Then, gently move the body, starting with the shoulders, arms, head, and neck, followed by the feet, making sure all movements are soft and gentle. Next, use the hands to rub all the pores of the body, warming the hands by rubbing them together, and then cover the eyes with the warm hands before slowly opening them. Wait for the body's warmth to subside slightly before moving about freely. If this is not done, the meditation posture may be maintained, but if the mind abruptly leaves the Samadhi state, the subtle state of Samadhi has not yet dissipated and remains in the body, causing restlessness and unease. Therefore, when the mind wishes to exit Samadhi, one must be mindful each time. This is the method for adjusting the body and mind when exiting Samadhi, because it transitions from a subtle state to a coarser state, it is called skillful entering and exiting Samadhi.
(Also) Carefully examining the method of adjusting the mind, although it has been explained in detail on the right, there are also the six types of 'liao jian' (料揀, selection and discernment) of Yongjia (永嘉, name of a Chan master), which must be known. Therefore, they are recorded on the left.
The Yongjia Collection says: The six types of 'liao jian' are: 1. Recognizing the illness (識病, 'shi bing'), 2. Recognizing the medicine (識藥, 'shi yao'), 3. Recognizing the antidote (識對治, 'shi dui zhi'), 4. Recognizing the arising of faults (識過生, 'shi guo sheng'), 5. Recognizing right and wrong (識是非, 'shi shi fei'), 6. Recognizing the correct and auxiliary practices (識正助, 'shi zheng zhu'). First, there are two types of illness: 1. 'Yuan lu' (緣慮, clinging thoughts), 2. 'Wu ji' (無記, non-recollection). 'Yuan lu' includes both good and evil. Although they are different, neither leads to liberation. Therefore, they are collectively called 'yuan lu'. 'Wu ji', although it does not cling to good or evil, is also not the true mind, but merely a state of dullness. These two are called illnesses. Second, there are also two types of medicine: 1. 'Ji ji' (寂寂, stillness), 2. 'Xing xing' (惺惺, wakefulness). 'Ji ji' refers to not thinking about external good or evil. 'Xing xing' refers to not generating dullness, stagnation, 'wu ji', and other states. These two are called medicine. Third, the antidote is to use 'ji ji' to counteract 'yuan lu', and use 'xing xing' to counteract dullness and stagnation. Using these two medicines to counteract the two illnesses is called the antidote. Fourth, the arising of faults refers to 'ji ji' for too long causing dullness and stagnation, and 'xing xing' for too long causing 'yuan lu'. Because using the medicine instead triggers the illness, it is called the arising of faults. Fifth, recognizing right and wrong: 'ji ji' without 'xing xing' is dullness and stagnation. 'Xing xing' without 'ji ji' is 'yuan lu'. Neither 'xing xing' nor 'ji ji' is not only 'yuan lu', but also entering dullness and stagnation. Both 'ji ji' and
惺惺。非但歷歷。兼復寂寂。此乃還源之妙性也。此四句者。前三句非。后一句是。故云識是非也。第六正助者。以惺惺為正。以寂寂為助。此之二事。體不相離。猶如病者。因杖而行。以行為正。以杖為助。修心之人。亦復如是。
明宗篇上(前三篇。論修禪之事。此二篇論修禪之理。事理合一。可與說禪矣。雖然。此二篇乃禪宗之玄談。非凈業之實事。似非所急者。但凈業既熟。舍妄歸真。則此理不可不預究也故並錄之)
楞伽經曰。第一義諦者。但唯是心。種種外相。悉皆無有。彼愚夫執著惡見。欺誑自他。不能明見一切諸法如實處。大慧。一切諸法如實者。謂能了達唯心所現。
宗鏡錄曰。本靜禪師云。汝莫執心。此心皆同前塵而有。如鏡中像。無體可得。若執實有者。則失本源。常無自性。圓覺經云。妄認四大為自身相。六塵緣影為自心相。楞伽經云。不了心及緣。則生二妄想。了心及境界。妄想則不生。維摩經云。法非見聞覺知。且引三經。證斯真實。
華嚴經云。游心法界如虛空。則知諸佛之境界。法界即中也。虛空即空也。心佛即假也。三種即佛境也。是為觀心。
今宗鏡所論。非是法相立有。亦非破相歸空。但約性宗圓教以明正理。即以真如不變。不礙隨緣。是其
【現代漢語翻譯】 現代漢語譯本： 惺惺（清醒明瞭的狀態）。不僅僅是歷歷分明，而且是寂靜無聲。這就是迴歸本源的微妙特性。這四句話中，前三句是否定的，后一句是肯定的。所以說要認識是非。第六個是正助，以惺惺（清醒明瞭）為正，以寂寂（寂靜無聲）為助。這兩件事，本體上是不可分離的，就像病人，因為有枴杖才能行走，以行走為正，以枴杖為助。修行的人，也是這樣。 《明宗篇》上（前面三篇，論述修禪的事情，這兩篇論述修禪的道理。事和理合一，就可以談論禪了。雖然如此，這兩篇是禪宗的玄妙談論，不是凈土法門的實際修行，似乎不是最緊要的。但是凈土法門修習成熟后，捨棄虛妄迴歸真實，那麼這個道理不可不預先研究，所以一併記錄下來）。 《楞伽經》說：『第一義諦（最高的真理），只是心而已，種種外在的現象，完全沒有。那些愚蠢的人執著于錯誤的見解，欺騙自己和他人，不能明白地看到一切諸法的真實狀態。大慧（菩薩名），一切諸法的真實狀態，就是能夠了達一切都是唯心所現。』 《宗鏡錄》說：本靜禪師說：『你不要執著於心，這個心都和前面的塵境一樣而有，就像鏡子中的影像，沒有實體可以得到。如果執著于真實存在，那麼就失去了本源，常常沒有自性。』《圓覺經》說：『錯誤地認為四大（地、水、火、風）是自身的形象，六塵（色、聲、香、味、觸、法）的緣影是自心的形象。』《楞伽經》說：『不瞭解心和緣，就會產生兩種虛妄的念頭。瞭解心和境界，虛妄的念頭就不會產生。』《維摩經》說：『法不是見聞覺知所能及的。』且引用三部經，來證明這個真實。 《華嚴經》說：『用心遊曆法界（宇宙萬法所存在的空間），如同虛空，就能知道諸佛的境界。』法界就是中道，虛空就是空，心佛就是假，這三種就是佛的境界。這就是觀心。 現在《宗鏡錄》所論述的，不是法相宗建立有，也不是破除法相歸於空，只是依據性宗圓教來闡明正理，就是以真如（事物的本性）不變，不妨礙隨緣（隨著因緣而變化），這就是它的...
【English Translation】 English version: 'Xingxing' (a state of clarity and awareness). It is not only distinct and clear, but also silent and still. This is the wonderful nature of returning to the source. Among these four sentences, the first three are negative, and the last one is affirmative. Therefore, it is said to recognize right and wrong. The sixth is the primary and auxiliary, with 'xingxing' (clarity and awareness) as the primary and 'jiji' (silence and stillness) as the auxiliary. These two things are inseparable in essence, just like a sick person who can walk because of a cane, with walking as the primary and the cane as the auxiliary. A person who cultivates the mind is also like this. Chapter on Clarifying the Doctrine, Part 1 (The previous three chapters discuss the practice of Chan meditation, and these two chapters discuss the principles of Chan meditation. When practice and principle are combined, one can discuss Chan. Although this is the case, these two chapters are profound discussions of Chan Buddhism, not the actual practice of Pure Land Buddhism, and may not be the most urgent. However, after the practice of Pure Land Buddhism matures, abandoning delusion and returning to truth, then this principle must be studied in advance, so it is recorded together). The 'Lankavatara Sutra' says: 'The First Noble Truth (the highest truth) is only the mind, and all external phenomena are completely non-existent. Those foolish people cling to wrong views, deceive themselves and others, and cannot clearly see the true state of all dharmas. Mahamati (name of a Bodhisattva), the true state of all dharmas is the ability to realize that everything is only a manifestation of the mind.' The 'Zongjing Lu' says: Chan Master Benjing said: 'Do not cling to the mind, this mind is the same as the preceding dusts, like an image in a mirror, with no substance to be obtained. If you cling to its real existence, then you will lose the original source, and it will always have no self-nature.' The 'Surangama Sutra' says: 'Mistakenly taking the four elements (earth, water, fire, wind) as the image of oneself, and the shadows of the six sense objects (form, sound, smell, taste, touch, dharma) as the image of one's own mind.' The 'Lankavatara Sutra' says: 'Not understanding the mind and conditions will give rise to two kinds of false thoughts. Understanding the mind and the realm, false thoughts will not arise.' The 'Vimalakirti Sutra' says: 'The Dharma is beyond the reach of seeing, hearing, perceiving, and knowing.' And cite three sutras to prove this truth. The 'Avatamsaka Sutra' says: 'If you use your mind to travel through the Dharmadhatu (the space where all phenomena exist), like empty space, you will know the realm of all Buddhas.' The Dharmadhatu is the Middle Way, empty space is emptiness, the mind and Buddha are provisional, and these three are the realm of the Buddha. This is contemplating the mind. What the 'Zongjing Lu' discusses now is not the establishment of existence by the Dharmalakshana school, nor is it the destruction of Dharmalakshana to return to emptiness, but only to clarify the correct principle based on the perfect teaching of the nature school, that is, taking the unchanging Suchness (the true nature of things) without hindering dependent origination (changing with conditions), this is its...
圓義。若法相宗。一向說有真有妄。若破相宗。一向說非真非妄。此二門。各著一邊。俱可思議。今此圓宗。空有二門俱存。又不違礙。此乃不可思議。若定說有無二門。皆可思議。今以不染而染。則不變隨緣。染而不染。則隨緣不變。實不可以有無思。亦不可為真妄惑。斯乃不思議之宗趣。非情識之所知。
萬法從緣。無自體耳。體而無自。故名性空。性之既空。雖緣會而非有。緣之既會。雖性空而不無。是以緣會之有。有而非有。性空之空。無而不無。何者。會則性空。故言非有。空則緣會。故曰非無。非有非無。何獨言語道斷。亦乃心行處滅也。如是。則名體既空。言思自絕。可謂萬機泯跡。獨明真心矣。
真如者。遣妄曰真。顯理曰如。觀和尚拂此義云。無法非真。何有妄可遣耶。則真非真矣。無法不如。何稱理可顯耶。故如非如矣。斯則無遣無立。為非安立之真如矣。此釋甚妙。故信心銘云。良由取捨。所以不如。立即是取。遣即是舍。今無遣無立。道自玄會矣(上俱宗鏡錄)。
肇論曰。心亦不有。亦不無。不有者不若有心之有。不無者。不若無心之無。何者。有心。則眾庶是也。無心。則太虛是也。眾庶止於妄想。太虛絕於靈照。豈可止於妄想。絕於靈照。標其神道而語聖心者乎。
【現代漢語翻譯】 現代漢語譯本： 圓融的意義在於：如果法相宗（Dharmalaksana school，佛教宗派，強調一切法皆由阿賴耶識所變現）一味地說有真有妄，如果破相宗（Sunyavada school，佛教宗派，強調一切法皆空無自性）一味地說非真非妄，這兩派各執一邊，都是可以用思議來理解的。而現在這個圓融宗，空有二門同時存在，又不互相違背，這才是不可思議的。如果一定說有無二門，都是可以用思議來理解的。現在以不染而染，就是不變隨緣；染而不染，就是隨緣不變。實在不可以有無來思量，也不可以真妄來迷惑，這才是不可思議的宗趣，不是情識所能瞭解的。 萬法從因緣而生，沒有自體。體性因為沒有自性，所以叫做性空。既然體性是空，即使因緣聚合也不是實有；既然因緣聚合，即使體性是空也不是全無。因此，因緣聚合而產生的『有』，是有而非有；體性空寂的『空』，是無而不無。為什麼呢？因為聚合則體性空，所以說非有；因為空寂則因緣聚合，所以說非無。非有非無，不僅僅是言語無法表達，也是心行無法到達的境界。這樣，就叫做體性空寂，言語思慮自然斷絕，可以說是萬機消泯，唯獨顯現真心了。 真如（Tathata，如實不虛的真理）的含義是：去除虛妄叫做『真』，顯現真理叫做『如』。觀和尚解釋這個意義說：沒有哪個法不是真，哪裡還有什麼虛妄可以去除呢？那麼，『真』就不是真正的『真』了。沒有哪個法不如實，哪裡還需要稱什麼真理來顯現呢？所以，『如』就不是真正的『如』了。這樣就是無遣無立，才是非安立的真如。這個解釋非常精妙。所以《信心銘》（Xin Xin Ming，禪宗經典）說：『正是由於取捨，所以不如實。』立即就是取，去除就是舍。現在沒有去除也沒有建立，道自然就玄妙地契合了（以上都出自《宗鏡錄》（Zong Jing Lu，佛教典籍））。 《肇論》（Zhao Lun，僧肇的著作）說：心也不是有，也不是無。『不有』不是像有心的『有』，『不無』不是像無心的『無』。為什麼呢？因為有心，就是眾生；無心，就是太虛（指空虛的宇宙）。眾生止於妄想，太虛絕於靈照。怎麼可以止於妄想，絕於靈照，就標榜其神道而談論聖人的心呢？
【English Translation】 English version: The meaning of perfect integration (Yuanyi) is this: If the Dharmalaksana school (Fa Xiang Zong, a Buddhist school emphasizing that all dharmas are manifestations of Alaya-vijnana) insists on saying there is true and false, and if the Sunyavada school (Po Xiang Zong, a Buddhist school emphasizing that all dharmas are empty of inherent nature) insists on saying neither true nor false, these two schools each cling to one side, and both are comprehensible through thought. But now, this perfect integration school simultaneously maintains both emptiness and existence, without contradiction. This is truly inconceivable. If one insists on the two aspects of existence and non-existence, both are comprehensible through thought. Now, by being defiled without being defiled, it is unchanging while adapting to conditions; by being defiled without being defiled, it is adapting to conditions while remaining unchanged. It is truly impossible to fathom with existence or non-existence, nor can it be deluded by truth or falsehood. This is the essence of the inconceivable, beyond the grasp of emotional consciousness. All dharmas arise from conditions and lack inherent self-nature. Because the essence lacks self-nature, it is called emptiness of nature (xing kong). Since the nature is empty, even when conditions come together, it is not truly existent; since conditions come together, even though the nature is empty, it is not completely non-existent. Therefore, the 'existence' that arises from the assembly of conditions is existent but not existent; the 'emptiness' of the nature is non-existent but not non-existent. Why? Because when conditions assemble, the nature is empty, so it is said to be non-existent; because when it is empty, conditions assemble, so it is said to be non-non-existent. Non-existent and non-non-existent is not only beyond the reach of language, but also beyond the realm of mental activity. Thus, it is called the essence being empty, and thoughts and deliberations naturally cease. It can be said that all activities are extinguished, and only the true mind is revealed. The meaning of Tathata (Zhenru, the true and unchanging reality) is: removing delusion is called 'true' (zhen), revealing the principle is called 'suchness' (ru). The Venerable Guan explained this meaning by saying: There is no dharma that is not true, so where is there any delusion to remove? Then, 'true' is not truly 'true'. There is no dharma that is not suchness, so what principle needs to be revealed? Therefore, 'suchness' is not truly 'suchness'. Thus, there is neither removal nor establishment, which is the non-established Tathata. This explanation is very profound. Therefore, the Xin Xin Ming (Faith Mind Inscription, a Chan classic) says: 'It is precisely because of grasping and rejecting that one is not in accordance with reality.' Establishing is grasping, and removing is rejecting. Now, without removing or establishing, the Dao naturally and mysteriously accords (The above are all from the Zong Jing Lu (Record of the Source Mirror), a Buddhist text). The Zhao Lun (Essays of Sengzhao) says: The mind is neither existent nor non-existent. 'Not existent' is not like the 'existence' of a mind with thoughts; 'not non-existent' is not like the 'non-existence' of a mind without thoughts. Why? Because having a mind is like ordinary beings; having no mind is like the great void (referring to the empty universe). Ordinary beings stop at delusion, and the great void is devoid of spiritual illumination. How can one stop at delusion or be devoid of spiritual illumination and then claim to discuss the heart of the sage by extolling its divine path?
是以聖心不有。不可謂之無。聖心不無。不可謂之有。不有。故心想都滅。不無。故理無不契。理無不契。故萬德斯弘。心想都滅。故功成非我。所以應化無方。未嘗有為。寂然不動。未嘗無為。經云。心無所行。無所不行。信矣。
黃檗心要曰。諸佛與一切眾生。唯是一心。更無別法。此心無始已來。不曾生。不曾滅。無形無相。超過一切限量名言。軌跡對待。當體便是。動念即乖。猶如虛空。無有邊際。不可測量。唯此一心即是佛。
蓮池禪師曰。靈明洞徹。湛寂常恒。非濁非清。無背無向。大哉真體。不可得而思議者。其唯自性歟。
(還)謹按蓮師又云。言性有二。兼無情分中。謂之法性。獨有情分中。謂之佛性。今云自性。且指佛性而言也。由此觀之。已上諸篇所言者。法性也。法性與佛性一而二二而一者也論性其無餘蘊矣乎。
考證 傳云。靈者靈覺。明者明顯。日月雖明。不得稱靈。今惟至明之中。神解不測。明不足以盡之。故曰靈明。徹者。通也。洞者。徹之極也。日月雖遍。不照覆盆。是徹而未徹今此靈明。輝天地。透金石。四維上下。曾無障礙。蓋洞然之徹。靡所不徹。非對隔說通之徹。云洞徹也。湛者不染。寂者不搖。大地雖寂。不得稱湛。今惟至寂之中。瑩凈無滓
【現代漢語翻譯】 現代漢語譯本：因此，聖人之心不能說它存在，也不能說它不存在。說聖人之心不存在，但也不能說它存在。因為不執著于『有』，所以一切心念都寂滅；因為不執著于『無』，所以真理無不契合。真理無不契合，所以萬種功德得以弘揚；心念都寂滅，所以功成而不歸於自我。因此，應化無窮，卻未曾有所作為；寂靜不動，卻未曾無所作為。《經》中說：『心無所行，無所不行』，真是可信啊。
黃檗禪師《心要》中說：『諸佛與一切眾生，唯一心而已，更無其他法。此心從無始以來，不曾生，不曾滅，無形無相，超越一切名言、軌跡、對待。當下就是，一動念就錯了，猶如虛空，沒有邊際，不可測量。唯有此一心，即是佛。』
蓮池禪師說：『靈明洞徹，湛寂常恒，非濁非清，無背無向。偉大的真體，不可思議，大概只有自性（zì xìng）[self-nature]才能如此吧。』
（還）謹按蓮池禪師又說：『說到『性』，有兩種說法。兼顧無情眾生時，稱之為法性（fǎ xìng）[Dharma-nature]；只在有情眾生中，稱之為佛性（fó xìng）[Buddha-nature]。現在說的自性，且指佛性而言。』由此看來，以上各篇所說的，是法性。法性與佛性，一而二，二而一，關於『性』的論述，大概沒有遺漏了吧。
考證：《傳》中說：『靈』是靈覺，『明』是明顯。日月雖然明亮，卻不能稱為『靈』。現在只有在極明之中，神妙的理解不可測度，『明』不足以完全表達它，所以說『靈明』。『徹』是通達，『洞』是徹的極致。日月雖然照遍，卻照不到覆盆之下，這是徹而未徹。現在這靈明，光輝照耀天地，穿透金石，四維上下，沒有絲毫障礙，是洞然的徹，無所不徹，不是針對隔閡而說的通達，所以說『洞徹』。『湛』是不染，『寂』是不動。大地雖然寂靜，卻不能稱為『湛』。現在只有在極寂之中，瑩澈清凈沒有雜質。
【English Translation】 English version: Therefore, the mind of a sage cannot be said to exist, nor can it be said not to exist. Saying the sage's mind does not exist, but it cannot be said to exist. Because it is not attached to 'existence,' all thoughts are extinguished; because it is not attached to 'non-existence,' the truth is in complete accord. Because the truth is in complete accord, myriad virtues are promoted; because thoughts are extinguished, accomplishment is not attributed to the self. Therefore, transformations are infinite, yet there has never been any action; serenely still, yet there has never been inaction. The Sutra says: 'The mind goes nowhere, yet there is nowhere it does not go,' truly it is believable.
Huangbo's Essentials of Mind says: 'All Buddhas and all sentient beings are only one mind, there is no other Dharma. This mind, from beginningless time, has never been born, has never died, is formless and without characteristics, surpassing all names and words, traces and dualities. It is precisely this, the moment you have a thought, you are wrong, like empty space, without boundaries, immeasurable. Only this one mind is the Buddha.'
Chan Master Lianchi said: 'Luminous and penetrating, clear and still, constant and eternal, neither turbid nor clear, without back or front. Great is the true substance, inconceivable, perhaps only the self-nature (zì xìng) [self-nature] can be like this.'
(Also) respectfully according to Master Lianchi also said: 'Speaking of 'nature,' there are two ways of speaking. When considering insentient beings as well, it is called Dharma-nature (fǎ xìng) [Dharma-nature]; only in sentient beings, it is called Buddha-nature (fó xìng) [Buddha-nature]. Now the self-nature being spoken of, refers to Buddha-nature.' From this perspective, what has been said in the above chapters is Dharma-nature. Dharma-nature and Buddha-nature are one and two, two and one, the discussion of 'nature,' is there anything left out?
Textual Research: The Commentary says: 'Luminous' is luminous awareness, 'clear' is obvious. Although the sun and moon are bright, they cannot be called 'luminous.' Now only in the midst of extreme brightness, the divine understanding is immeasurable, 'brightness' is not sufficient to fully express it, therefore it is called 'luminous and clear.' 'Penetrating' is thorough, 'profound' is the ultimate of thoroughness. Although the sun and moon shine everywhere, they do not shine under an overturned bowl, this is thorough but not completely thorough. Now this luminous clarity, shines upon heaven and earth, penetrates metal and stone, in the four directions, above and below, there is no obstruction, it is a profound thoroughness, all-pervasive, not a thoroughness spoken of in relation to separation, therefore it is called 'profoundly penetrating.' 'Pure' is unpolluted, 'still' is unmoving. Although the earth is still, it cannot be called 'pure.' Now only in the midst of extreme stillness, it is clear and pure without impurities.
。寂不足以盡之。故云湛寂。恒者久也。常者。恒之極也。大地難逃壞劫。是恒而未恒。今此湛寂。推之無始。引之無終。亙古亙今曾無變動。蓋常然之恒。無恒不恒。非對暫說久之恒。云常恒也。非濁者。云有。則不受一塵。非清者。云無。則不捨一法無背者。縱之則無所從去。無曏者。迎之則無所從來。言即此靈明湛寂。不可以清濁向背求也。舉清濁向背。意該善惡。聖凡。有無生滅。增減。一異等大哉二句。讚詞。大者當體得名。具遍常二義。以橫滿十方。豎極三際。更無有法可與為比。非對小言大之大也。真者不妄。以三界虛偽。唯此真實。所謂非幻不滅。不可破壞。故云真也。體者。盡萬法不出一心之體。體該相用。總而名之。曰真體也。不可思議者。上明而復寂。寂而復明。清濁不形。向背莫得。則心言路絕。無容思議者矣。不可思者。法無相想。思則亂生。經云。汝暫舉心。塵勞先起。是也。又法無相想思亦徒勞。經云。是法非思量分別之所能及。是也。故曰。心欲緣而慮亡也。不可議者。所謂理圓言偏。言不能盡。經云。一一身。具無量口。一一口。出無量音。如善天女窮劫而說終。莫盡。是也。故曰。口欲談而詞喪也。故用此四字。總結前文。蓋是至極之名也。末句結歸。言如是不可思議者。當是
何物。唯自性乃爾。
龍舒凈土文真性說曰。金剛經十七段。其大意。不過言真性皆無所有。如虛空然。此虛空謂之頑空。頑空者。直無所有。而真性雖如虛空。而其中則有。故曰。真空不空。頑空則可以作。可以壞。若此地實。掘去一尺土。則有一尺空。掘去一丈土。則有一丈空。是頑空可以作也。若此器本空。以物置之。則實矣。此室本空。以物置之。則實矣。是頑空可以壞也。若真性之空。則不可作。不可壞。本來含虛空世界。烏可作乎。無始以來至於今日。未嘗變動。烏可壞乎。真性中俱無所有。無得而比。故不得已而以頑空比之。是般若心經云。是諸法空相。謂諸法皆空之相。乃真性也。終之以空中無色。以至無智亦無得。謂真性中皆無所有如頑空中皆無所有也。既皆無有。然有一切眾生者。乃真性中所現之妄緣耳。大概言之。真性如鏡。一切有生者如影。是真性中所現之影也。影有去來。而鏡常自若。眾生有生有滅。而真性常自若。生滅既除。真性乃現。蓋生滅者妄也。真性者真也。故楞嚴經曰。諸妄消亡。不真何待。此性上自諸佛。下至蠢動含靈。初無有異。其異者皆妄也。
又妄想說曰。楞嚴經第一卷。佛與阿難七次論心。終之以尋常所謂心者乃妄想耳。非真心也。真心即性也。圓覺經
【現代漢語翻譯】 現代漢語譯本： 什麼是它？唯有自性才是如此。
《龍舒凈土文》真性說中提到，《金剛經》第十七段，其大意不過是說真性皆一無所有，如同虛空一般。但這虛空被稱為頑空。頑空，就是直接什麼都沒有。而真性雖然像虛空，但其中卻有東西，所以說，真空不空。頑空可以被創造，可以被破壞。如果這塊地是實的，挖去一尺土，就有一尺的空；挖去一丈土，就有一丈的空。這就是頑空可以被創造。如果這個器皿本來是空的，用東西放進去，就滿了；這間屋子本來是空的，用東西放進去，就滿了。這就是頑空可以被破壞。如果真性的空，就不可創造，不可破壞。本來就包含著虛空世界，怎麼可以創造呢？從無始以來直到今天，從未變動過，怎麼可以破壞呢？真性中什麼都沒有，沒有什麼可以比擬，所以不得已用頑空來比擬它。這就是《般若心經》所說的『是諸法空相』，意思是說諸法皆是空的相，就是真性。最終以『空中無色』，乃至『無智亦無得』來結尾，意思是說真性中什麼都沒有，如同頑空中什麼都沒有一樣。既然什麼都沒有，但為什麼有一切眾生呢？這是真性中所顯現的虛妄因緣罷了。大概來說，真性如同一面鏡子，一切有生之物如同鏡中的影子。這是真性中所顯現的影子。影子有來有去，而鏡子常常保持原樣。眾生有生有滅，而真性常常保持原樣。生滅既然消除，真性就顯現了。因為生滅是虛妄的，真性是真實的。所以《楞嚴經》說：『諸妄消亡，不真何待？』這個自性，上自諸佛，下至蠢動含靈，最初沒有差異。其差異都是虛妄的。
《妄想說》中提到，《楞嚴經》第一卷，佛與阿難（Ananda，佛陀十大弟子之一）七次討論心，最終認為通常所說的心是妄想，不是真心。真心就是自性。《圓覺經》
【English Translation】 English version: What is it? Only the self-nature is like that.
The 'Treatise on True Nature' in the Longshu Pure Land Writings states that the seventeenth section of the Diamond Sutra (Vajracchedika Prajnaparamita Sutra) mainly says that the true nature is completely devoid of anything, like empty space. However, this empty space is called inert emptiness. Inert emptiness is directly nothing at all. While the true nature is like empty space, it contains something within it, so it is said, 'True emptiness is not empty.' Inert emptiness can be created and destroyed. If this ground is solid, digging away a foot of soil creates a foot of emptiness; digging away a丈 (zhang, a unit of length) of soil creates a 丈 of emptiness. This is how inert emptiness can be created. If this vessel is originally empty, placing something in it fills it; this room is originally empty, placing something in it fills it. This is how inert emptiness can be destroyed. If the emptiness of true nature is neither creatable nor destructible. It inherently contains the empty space of the world; how can it be created? From beginningless time until today, it has never changed; how can it be destroyed? There is nothing in the true nature that can be compared to it, so it is reluctantly compared to inert emptiness. This is what the Heart Sutra (Prajnaparamita Hrdaya Sutra) says, 'They are the characteristics of emptiness of all dharmas,' meaning that the characteristics of all dharmas are empty, which is the true nature. It concludes with 'In emptiness, there is no form,' and even 'no knowledge and also no attainment,' meaning that there is nothing in the true nature, just as there is nothing in inert emptiness. Since there is nothing, why are there all sentient beings? This is merely the illusory cause and condition manifested in the true nature. Generally speaking, the true nature is like a mirror, and all living things are like reflections in the mirror. These are the reflections manifested in the true nature. Reflections come and go, but the mirror always remains the same. Sentient beings are born and die, but the true nature always remains the same. Once birth and death are eliminated, the true nature appears. Because birth and death are illusory, and the true nature is real. Therefore, the Surangama Sutra (Śūraṅgama Sūtra) says, 'When all illusions disappear, what is there to wait for to be real?' This self-nature, from the Buddhas above to the wriggling creatures below, is initially no different. The differences are all illusory.
The 'Treatise on Delusion' mentions that in the first volume of the Surangama Sutra, the Buddha discusses the mind with Ananda (one of the ten principal disciples of the Buddha) seven times, ultimately concluding that what is commonly called the mind is delusion, not the true mind. The true mind is self-nature. The Perfect Enlightenment Sutra (Yuanjue Sutra)
謂眾生妄認六種塵緣為自性相。是尋常所謂心者。乃六種塵緣之影耳。謂此心本無。惟因外有六種塵緣。故內現此心。若外因有色。內則起愛色之心。外因有聲。內則起愛聲之心。外因有香味觸法。內則起愛香味觸法之心。蓋真性如鏡。六種塵緣如形。此心如影。若外無六塵。則內亦無此心矣。此心豈不為六種塵緣之影乎。形來則影現。形去則影滅。而性鏡則常自若。故金剛經云。過去心不可得。現在心不可得。未來心不可得。此三心皆妄想心也。故有過去未來現在。若真心。則無始已來。未嘗變動。烏有過去未來現在者乎。不可得者。謂無也。此三心皆隨時滅壞。故云不可得。
(還)謹按法性佛性。其性未始不一。而或真或妄。其機未始不同。故以龍舒之說總結之。
考證
七次論心
楞嚴經云。佛問阿難。汝心何在。答。在身內。如是七問七答。佛皆破其妄所。意在顯真。身內身外潛伏根里開合明暗隨合處有一切無著中間
已上略舉其目當於本經詳考之。
明宗篇下
(還)謹按已上真妄之說。可謂明切矣。特其所以守真舍妄者。則未之詳也。故列之如左。
心經曰。觀自在菩薩。行深般若波羅蜜多時。照在五蘊皆空。度一切苦厄。舍利子。色不異空。空不
異色。色即是空。空即是色。受想行識亦復如是。舍利子。是諸法空相。
考證
觀自在菩薩
宗泐曰。觀自在者。能修般若之菩薩也。般若波羅蜜多者。菩薩所修之法也。菩薩用般若觀慧照了自心清凈圓融無礙。故稱自在。此自行也。復念世間受苦眾生。令其修習此法。離苦得樂。無不自在。此化他也行者修行此深般若者。實相般若也。非初心淺智。者所能觀。故云深也。時者。菩薩修行波若時也。
五蘊皆空
龍舒凈土文曰。五蘊。謂色受想行識也。色謂色身。受謂受用。想謂思想。行謂所行。識謂辨識。此五者蘊積不散。以壅蔽真性。故謂之蘊。又謂之五陰。謂陰暗真性也。一切苦厄。皆從五者生。若能照見色身為空。則不泥於色身而畏死亡。是度過此一種苦厄也。照見受用為空。則不泥於受用而貪奉養又度過此一種苦厄也。照見思想為空。則不泥於思想。而意乃無所著。又度過此一種苦厄也。照見所行為空。則不泥於所行。而可以息跡。是又度過此一種苦厄也。照見辨識為空。則不泥於辨識。而可以坐忘。是又度過此一種苦厄也。故照見五蘊皆空。則度過一切苦厄。此五者皆不是真實。乃真性中所現之妄緣。若六根。六塵。六識。十二緣。四諦。皆此類也。
色空
【現代漢語翻譯】 現代漢語譯本 『色』（Rūpa，物質）不異於『空』（Śūnyatā，空性），『空』不異於『色』。『受』（Vedanā，感受）、『想』（Saṃjñā，認知）、『行』（Saṃskāra，意志）、『識』（Vijñāna，意識）亦復如是。舍利子（Śāriputra，佛陀的弟子），一切法的自性本為空性。
考證
觀自在菩薩（Avalokiteśvara Bodhisattva）
宗泐說：『觀自在』是指能夠修習般若的菩薩。『般若波羅蜜多』（Prajñāpāramitā）是菩薩所修習的法。菩薩用般若的觀照智慧，照見自心清凈圓融而無有障礙，所以稱為『自在』。這是自行。又念及世間受苦的眾生，令他們修習此法，脫離苦難而得到快樂，無不自在。這是化他。修行者修習這甚深的般若，是實相般若。不是初學之人淺薄的智慧所能觀照的，所以說是『深』。『時』是指菩薩修行般若的時候。
五蘊皆空
龍舒凈土文說：『五蘊』，是指『色』（Rūpa，物質）、『受』（Vedanā，感受）、『想』（Saṃjñā，認知）、『行』（Saṃskāra，意志）、『識』（Vijñāna，意識）。『色』是指色身，『受』是指感受，『想』是指思想，『行』是指行為，『識』是指辨識。這五者蘊積不散，用來壅蔽真性，所以稱為『蘊』，又稱為『五陰』，是指陰暗真性。一切苦厄，都從這五者產生。如果能夠照見色身為空，就不會執著於色身而畏懼死亡，這是度過了一種苦厄。照見感受為空，就不會執著于感受而貪圖奉養，又度過了一種苦厄。照見思想為空，就不會執著于思想，而意念也就無所執著，又度過了一種苦厄。照見行為為空，就不會執著於行為，而可以止息軌跡，這又是度過了一種苦厄。照見辨識為空，就不會執著于辨識，而可以坐忘，這又是度過了一種苦厄。所以照見五蘊皆空，就度過了一切苦厄。這五者都不是真實，而是真性中所顯現的虛妄因緣。如果六根、六塵、六識、十二因緣、四諦，都與此類相同。
色空
【English Translation】 English version 'Form' (Rūpa, matter) is not different from 'Emptiness' (Śūnyatā, voidness), and 'Emptiness' is not different from 'Form'. 'Sensation' (Vedanā, feeling), 'Perception' (Saṃjñā, cognition), 'Mental formations' (Saṃskāra, volition), and 'Consciousness' (Vijñāna, awareness) are also like this. Śāriputra (one of Buddha's disciples), the characteristic of all dharmas is emptiness.
Textual Research
Avalokiteśvara Bodhisattva (The Bodhisattva Who Perceives the Sounds of the World)
Zongle said: 'Avalokiteśvara' refers to the Bodhisattva who can practice Prajñā. 'Prajñāpāramitā' is the Dharma practiced by the Bodhisattva. The Bodhisattva uses the wisdom of Prajñā to illuminate his own mind, which is pure, complete, harmonious, and unobstructed, so it is called 'Self-Mastery'. This is self-cultivation. Furthermore, he thinks of the suffering beings in the world, and causes them to practice this Dharma, to be free from suffering and attain happiness, and all are free. This is transforming others. The practitioner who practices this profound Prajñā is practicing the Prajñā of True Reality. It is not something that can be perceived by the shallow wisdom of a beginner, so it is called 'profound'. 'Time' refers to the time when the Bodhisattva practices Prajñā.
The Five Skandhas are Empty
Longshu's Pure Land Writings say: 'The Five Skandhas' refer to 'Form' (Rūpa, matter), 'Sensation' (Vedanā, feeling), 'Perception' (Saṃjñā, cognition), 'Mental formations' (Saṃskāra, volition), and 'Consciousness' (Vijñāna, awareness). 'Form' refers to the physical body, 'Sensation' refers to feeling, 'Perception' refers to thought, 'Mental formations' refers to actions, and 'Consciousness' refers to discernment. These five accumulate and do not disperse, blocking the true nature, so they are called 'Skandhas', and also called 'Five Aggregates', referring to the darkness obscuring the true nature. All suffering arises from these five. If one can see that the physical body is empty, then one will not cling to the physical body and fear death, and this is passing through one kind of suffering. Seeing that sensation is empty, one will not cling to sensation and greedily seek offerings, and this is passing through another kind of suffering. Seeing that thought is empty, one will not cling to thought, and the mind will be unattached, and this is passing through another kind of suffering. Seeing that action is empty, one will not cling to action, and one can cease traces, and this is passing through another kind of suffering. Seeing that discernment is empty, one will not cling to discernment, and one can sit in oblivion, and this is passing through another kind of suffering. Therefore, seeing that the five skandhas are all empty, one passes through all suffering. These five are not real, but are false conditions manifested in the true nature. If the six sense organs, six sense objects, six consciousnesses, twelve links of dependent origination, and four noble truths are all of this kind.
Form and Emptiness
林氏曰。色。色也。夫既得而色之則亦可得而空之空。空。也夫。既得而空之。則亦可得而色之。此乃塵生塵滅。對侍之義。殆非吾之真心實地也。而吾之真心實地。本無色也。夫誰得而空之。本無空也。夫誰得而色之。色空都空。生滅多滅。此乃色空生滅之不到處也。故謂之真空。謂之真心實地。
金剛經曰。應生清凈心。不應住色生心。不應住聲香昧觸法生心。應無所住而生其心。
考證
應生清凈心
宗泐曰。如來告善現云。為菩薩者。應如是生清凈心。乃非取而取。如維摩經云。隨其心凈。則佛土凈。斯之謂也。若於六塵生著。不名清凈。故又曰。應無所住而生其心○壇經云。五祖與惠能講金剛經。至應無所住而生其心。能於是大悟。見性。
又曰。不取于相。如如不動。何以故。一切有為法。如夢幻泡影如露亦如電。應作如是觀。
考證
不取于相
宗泐曰。如如者。法身之理也。無去無來。故云不動。一切有為法者一切。世間生滅之法也。虛假不實。故夢幻泡影露電為喻。應作如是觀者觀即般若妙智。以此妙智。觀有為法。如夢幻等。能觀既是妙智。所觀無非妙境。妙境者。一觀三諦。真俗中也。妙智者。一心三觀。空假中也。即觀有為之法。離
【現代漢語翻譯】 現代漢語譯本： 林氏說：『色』（Rupa，物質、形態）啊，『空』（Sunyata，空性）啊。如果已經得到了『色』並且執著於它，那麼也可以將這『色』視為空性。『空』啊，『空』啊。如果已經得到了『空』，那麼也可以將這『空』視作『色』。這乃是塵埃產生和塵埃消滅，相互對立依存的道理，恐怕不是我們真心的真實境界。而我們真心的真實境界，本來就沒有『色』，那麼誰能得到它並使它空呢？本來就沒有『空』，那麼誰能得到它並使它成為『色』呢？『色』和『空』都空了，生和滅也都滅了，這才是『色』、『空』、生、滅都無法到達的地方。所以稱之為真空，稱之為真心實地。
《金剛經》（Vajracchedika Prajnaparamita Sutra）說：『應生清凈心，不應住色生心，不應住聲香味觸法生心，應無所住而生其心。』
考證
應生清凈心
宗泐說：如來告訴善現（Subhuti）說：『作為菩薩（Bodhisattva）的人，應該這樣生起清凈心』，這不是採取而採取。如《維摩經》（Vimalakirti Sutra）所說：『隨其心凈，則佛土凈』，就是這個意思。如果對於六塵（色、聲、香、味、觸、法）產生執著，就不能稱為清凈。所以又說：『應無所住而生其心』。《壇經》（Platform Sutra）記載：五祖（弘忍）與惠能（Huineng）講解《金剛經》，到『應無所住而生其心』時，惠能因此大悟，見性。
又說：『不取于相，如如不動。何以故？一切有為法，如夢幻泡影，如露亦如電，應作如是觀。』
考證
不取于相
宗泐說：『如如』，是法身（Dharmakaya）的理體，無去無來，所以說『不動』。『一切有為法』，是指一切世間生滅的法，虛假不真實，所以用夢、幻、泡、影、露、電來比喻。『應作如是觀』，『觀』就是般若（Prajna）的妙智，用這種妙智來觀察有為法，如同夢幻等。能觀的是妙智，所觀的無非是妙境。妙境就是一觀三諦（空、假、中），真諦、俗諦、中諦。妙智就是一心三觀（空、假、中），即觀有為之法，離於...
【English Translation】 English version: Lin said: 'Rupa' (form, matter) and 'Sunyata' (emptiness). If one has already attained 'Rupa' and clings to it, then one can also regard this 'Rupa' as emptiness. Emptiness, emptiness. If one has already attained 'Sunyata', then one can also regard this 'Sunyata' as 'Rupa'. This is the principle of dust arising and dust ceasing, mutually opposing and depending on each other, which is probably not the true and real state of our true mind. And the true and real state of our true mind originally has no 'Rupa', so who can attain it and make it empty? Originally there is no 'Sunyata', so who can attain it and make it 'Rupa'? Both 'Rupa' and 'Sunyata' are empty, and both arising and ceasing are extinguished. This is the place where 'Rupa', 'Sunyata', arising, and ceasing cannot reach. Therefore, it is called True Emptiness, and it is called the true and real ground of the mind.
The Diamond Sutra (Vajracchedika Prajnaparamita Sutra) says: 'One should generate a pure mind, one should not generate a mind dwelling in form, one should not generate a mind dwelling in sound, smell, taste, touch, or dharma. One should generate a mind without dwelling anywhere.'
Textual Research
'One should generate a pure mind'
Zongle said: The Tathagata (Thus Come One) told Subhuti (Good Existence): 'As a Bodhisattva (Enlightenment Being), one should generate a pure mind in this way,' which is not taking and taking. As the Vimalakirti Sutra says: 'As the mind is purified, so the Buddha land is purified,' that is the meaning. If one becomes attached to the six sense objects (form, sound, smell, taste, touch, and dharma), it cannot be called pure. Therefore, it is also said: 'One should generate a mind without dwelling anywhere.' The Platform Sutra records: The Fifth Patriarch (Hongren) explained the Diamond Sutra to Huineng, and when he reached 'One should generate a mind without dwelling anywhere,' Huineng had a great enlightenment and saw his nature.
It also says: 'Not grasping at appearances, being thus unmoving. Why? All conditioned dharmas are like dreams, illusions, bubbles, shadows, like dew and lightning; one should contemplate them thus.'
Textual Research
'Not grasping at appearances'
Zongle said: 'Thusness' is the principle of the Dharmakaya (Dharma Body), without going or coming, so it is said to be 'unmoving'. 'All conditioned dharmas' refers to all worldly dharmas of arising and ceasing, which are false and unreal, so they are compared to dreams, illusions, bubbles, shadows, dew, and lightning. 'One should contemplate them thus,' 'contemplation' is the wonderful wisdom of Prajna (Wisdom), using this wonderful wisdom to contemplate conditioned dharmas, like dreams and illusions. What is able to contemplate is wonderful wisdom, and what is contemplated is nothing but a wonderful state. The wonderful state is the one contemplation of the three truths (emptiness, provisional existence, and the middle way), the true truth, the conventional truth, and the middle truth. Wonderful wisdom is the one mind and three contemplations (emptiness, provisional existence, and the middle way), that is, contemplating conditioned dharmas, being apart from...
性離想之謂空。無法不具之謂假。非空非假之謂中。諦者。審實不虛之謂。全諦發觀。以觀照諦。諦既即一而三。觀豈前後而照。故云如是觀也○林氏曰。色有色相。空有空相。而如如不動。我之真心實地。一切之現成也。真心實地。豈落於色空。塵生塵滅之二相耶。此說雖不言三觀。其實一也。
圓覺經曰。一切如來本起因地。皆依圓照清凈覺相。永斷無明。方成佛道。云何無明一切眾生從無始來。種種顛倒。妄認四大為自身相。六塵塵緣影為自心相。譬彼病目。見空中華。空實無華。病者妄執故。由此妄有輪迴生死。故名無明。一切眾生。于無生中妄見生滅。是故說名輪轉生死。善男子。如來因地修圓覺者。知是空華。即無輪轉。亦無自心受彼生死。非作故無。本性無故。
宗鏡錄曰。一翳在目。千華亂空。一妄在心。恒沙生滅。翳除華盡。妄滅證真。
楞嚴經曰。佛言阿難。汝等當知一切眾生從無始來。生死相續。皆由不知常住真心。性凈明體。用諸妄想。此想不真故有輪轉。
宗鏡錄曰。欲塞煩惱之窟穴。截生死之根株。但能內觀一念無生。則空華三界。如風捲煙。幻影六塵。如湯沃雪。廓然無際。唯一真心矣。
考證
常住真心
成佛心要曰。頓教一心者。謂
【現代漢語翻譯】 現代漢語譯本 性的體性離於思慮分別，就叫做『空』。沒有哪一種法不具備，就叫做『假』。既非空也非假，就叫做『中』。『諦』（Satya）的意思是，審察真實而不虛妄。完全依諦理而生起觀照，用觀照來體察諦理。諦理既然即一而三（一體三觀），觀照又怎麼會有先後之分呢？所以說，這樣觀照啊。○林氏說，色有色的表相，空有空的表相，而如如不動，就是我的真心實地，一切的現成。真心實地，怎麼會落入色空、塵生塵滅的二相之中呢？這種說法雖然沒有直接說三觀，但其實道理是一樣的。
《圓覺經》說：『一切如來最初發心修行的地方，都是依靠圓滿照耀的清凈覺相，永遠斷除無明（Avidya），才能成就佛道。』什麼是無明呢？一切眾生從無始以來，種種顛倒，錯誤地認為四大（地、水、火、風）是自身的相狀，六塵（色、聲、香、味、觸、法）的塵緣影子是自己的心相。比如眼睛有病的人，看到空中出現花朵。空中實際上沒有花，是病人虛妄執著的緣故。由於這種虛妄，才會有輪迴生死。所以叫做無明。一切眾生，在無生之中虛妄地看到生滅，所以叫做輪轉生死。善男子，如來在因地修行圓覺的時候，知道這是空花，就沒有輪轉，也沒有自己的心去承受那些生死。不是因為造作才沒有，而是因為本性就沒有。
《宗鏡錄》說：『一隻眼睛被遮蔽，就會看到空中出現無數亂花。一個妄念在心中，就會產生恒河沙數般的生滅。遮蔽去除，亂花消失；妄念滅除，就證得真如。』
《楞嚴經》說：『佛告訴阿難（Ananda），你們應當知道，一切眾生從無始以來，生死相續不斷，都是由於不知道常住真心，性凈明體的緣故，而使用了各種虛妄的念頭。這些念頭不真實，所以才有輪轉。』
《宗鏡錄》說：『想要堵塞煩惱的窟穴，斬斷生死的根株，只要能夠向內觀照一念不生，那麼空花三界，就如同風捲殘煙；幻影六塵，就如同沸湯潑雪。廓然空曠，沒有邊際，只有一顆真心啊。』
考證
常住真心
《成佛心要》說：『頓教一心，是指』
【English Translation】 English version 『Emptiness』 is defined as the nature being apart from thought. 『Provisionality』 is defined as nothing that is not fully possessed. 『The Middle Way』 is defined as neither emptiness nor provisionality. 『Truth』 (Satya) means examining reality and not being false. Fully develop contemplation based on truth, and use contemplation to observe truth. Since truth is both one and three (the Threefold Truth in One Entity), how can contemplation have a sequence of before and after? Therefore, it is said, 『Contemplate in this way.』 ○ Lin said, 『Form has the appearance of form, and emptiness has the appearance of emptiness, but the Suchness remains unmoving. My true mind is the real ground, the complete manifestation of everything. How can the true mind and real ground fall into the dual aspects of form and emptiness, the arising and ceasing of dust? Although this explanation does not explicitly mention the Three Contemplations, it is actually the same principle.』
The Yuanjue Sutra (Perfect Enlightenment Sutra) says: 『All Tathagatas (如來) initially cultivate on the ground, relying on the perfect illumination of the pure and enlightened aspect, permanently severing ignorance (Avidya), and then attain Buddhahood.』 What is ignorance? All sentient beings, from beginningless time, are in various states of inversion, mistakenly recognizing the four great elements (earth, water, fire, and wind) as their own bodily form, and the shadows of the six sense objects (form, sound, smell, taste, touch, and dharma) as their own mind. It is like a person with diseased eyes seeing flowers in the sky. In reality, there are no flowers in the sky, but the sick person clings to them due to delusion. Because of this delusion, there is the cycle of birth and death. Therefore, it is called ignorance. All sentient beings, in the midst of no-birth, mistakenly see birth and death, so it is called the revolving cycle of birth and death. Good man, those who cultivate perfect enlightenment on the ground of the Tathagata know that these are empty flowers, and there is no revolving cycle, nor does one's own mind receive those births and deaths. It is not that they do not exist because of non-action, but because they are inherently non-existent.』
The Zongjing Lu (Record of the Source Mirror) says: 『One cataract in the eye causes a thousand flowers to appear in confusion in the sky. One delusion in the mind causes countless arising and ceasing like the sands of the Ganges. When the cataract is removed, the flowers disappear; when delusion is extinguished, truth is realized.』
The Shurangama Sutra says: 『The Buddha said to Ananda (阿難), you should know that all sentient beings, from beginningless time, continue in the cycle of birth and death, all because they do not know the constantly abiding true mind, the nature of pure and bright essence, and use various deluded thoughts. Because these thoughts are not true, there is the revolving cycle.』
The Zongjing Lu says: 『If you want to block the caves of afflictions and cut off the roots of birth and death, you only need to inwardly contemplate the non-arising of a single thought. Then the empty flowers of the three realms will be like smoke scattered by the wind, and the illusory six dusts will be like snow melted by hot water. Vast and boundless, there is only one true mind.』
Textual Research
Constantly Abiding True Mind
The Chengfo Xinyao (Essentials for Attaining Buddhahood) says: 『The One Mind of the Sudden Teaching refers to』
絕待一心。本來清凈。華嚴經云。法性本空寂。無取亦無見。性空即是佛。不可得思量。蓋令諸眾生反妄歸真。了達色身。山河大地。世間諸法。全是一味妙明真心。即絕待真心也。
又曰。諸眾生從無始來。循諸色聲。逐念流轉。曾不見悟性凈妙常。不循所常。逐諸生滅。由是生生雜染流轉若棄生滅。守于真常。常光現前。根塵識心。應時銷落。想相為塵。識情為垢。二俱遠離。則汝法眼應時清明。云何不成無上知覺。
宗鏡錄曰。一。心生滅門二。心真如門。生滅門者。只如三界循環。斯皆妄識。四生盤泊。並是惑心。榮辱迅譬石光。古今駛過拍鞠。此則生滅門也。真如門者。只如摩羅凈識。湛若太虛。佛性明珠。皎同朗月。隱顯雖異。膚內更明。染凈緣分。法身澄止。此則真如門也。
考證 楞伽經論識有二。一曰藏識。又謂之真識。屬於諸佛。即后第九阿摩羅識是也。一曰事識。又謂之六識。又謂之波浪識。屬於眾生。即后六識。第七末那識。所謂根塵識心者此也○宗鏡錄曰。識有八種。一眼識。二耳識。三鼻識。四舌識。五身識。六意識。七末那識。八阿賴耶識。此八種識。具三能變。一異熟能變。即第八識多異熟性故。二。思量能變。即第七識恒審思量故。三了別能變。即前六識了境
【現代漢語翻譯】 現代漢語譯本： 『絕待一心』（超越相對的唯一心），本來就是清凈的。《華嚴經》說：『法性本空寂，無取亦無見，性空即是佛，不可得思量。』（一切法的本性本來就是空寂的，既沒有可執取的，也沒有可見的，認識到空性就是佛，是不可思議的。）這正是爲了讓眾生捨棄虛妄，迴歸真實，徹悟色身、山河大地、世間諸法，全都是同一妙明真心，也就是『絕待真心』。
又說：『諸眾生從無始以來，追逐各種色聲，隨著念頭流轉，從未覺悟自性的清凈、微妙、恒常。不遵循常道，追逐各種生滅變化，因此生生世世都在雜染中流轉。如果捨棄生滅，守護真常，常光就會顯現，根、塵、識、心，應時消落。想相是塵，識情是垢，二者都遠離，那麼你的法眼就會立刻清明，怎麼會不能成就無上知覺呢？』
《宗鏡錄》說：一心有二門：一是生滅門，二是真如門。生滅門是指三界輪迴，這都是虛妄的意識；四生（胎生、卵生、濕生、化生）沉淪，都是迷惑的心。榮辱迅速如石火電光，古今飛逝如拍球。這就是生滅門。真如門是指摩羅凈識，湛然如太虛；佛性明珠，皎潔如朗月。隱顯雖然不同，但在本質上更加明亮。染凈的因緣止息，法身澄澈止息。這就是真如門。
考證：《楞伽經》的理論中，識有兩種：一是藏識，又稱為真識，屬於諸佛，也就是後來的第九阿摩羅識（Amala-vijñāna）。一是事識，又稱為六識，又稱為波浪識，屬於眾生，也就是後來的六識、第七末那識（Manas）。所謂根、塵、識、心，指的就是這些。 《宗鏡錄》說：識有八種：眼識、耳識、鼻識、舌識、身識、意識、末那識、阿賴耶識（Ālaya-vijñāna）。這八種識，具有三種能變：一是異熟能變，因為第八識具有多種異熟的性質；二是思量能變，因為第七識恒常審度思量；三是了別能變，也就是前六識了別境界。
【English Translation】 English version: 'Absolute Oneness of Mind' (the unique mind that transcends relativity) is inherently pure. The Avatamsaka Sutra says: 'The nature of Dharma is fundamentally empty and still, there is neither grasping nor seeing. Emptiness of nature is precisely the Buddha, it cannot be conceived.' This is precisely to enable all sentient beings to abandon delusion and return to truth, to thoroughly understand that the physical body, mountains, rivers, the great earth, and all phenomena of the world are entirely the same wonderful, bright, true mind, which is the 'Absolute Oneness of Mind'.
It also says: 'All sentient beings, from beginningless time, have followed after various forms and sounds, flowing along with thoughts, never realizing the purity, subtlety, and constancy of their own nature. Not following the constant, they pursue various arising and ceasing changes, and thus, life after life, they flow in defilement. If they abandon arising and ceasing and guard the true and constant, the constant light will appear before them, and the roots, dust, consciousness, and mind will all vanish in that instant. Conceptual appearances are dust, and emotional consciousness is filth. When both are far removed, then your Dharma eye will immediately become clear. How can you not achieve unsurpassed enlightenment?'
The Zong Jing Lu (Record of the Source Mirror) says: The one mind has two gates: one is the gate of arising and ceasing, and the other is the gate of Suchness. The gate of arising and ceasing refers to the cycle of the three realms, all of which are illusory consciousness; the sinking of the four births (womb-born, egg-born, moisture-born, and transformation-born) are all deluded minds. Honor and disgrace are as swift as sparks from flint, and the past and present fly by like a ball being struck. This is the gate of arising and ceasing. The gate of Suchness refers to the pure consciousness of Amala (Amala-vijñāna), which is as still as the great void; the pearl of Buddha-nature, as bright as the clear moon. Although concealment and manifestation are different, in essence, it is even brighter. The conditions of defilement and purity cease, and the Dharma body becomes clear and still. This is the gate of Suchness.
Textual Research: According to the Lankavatara Sutra, there are two kinds of consciousness: one is the storehouse consciousness, also called true consciousness, which belongs to the Buddhas, and is the later ninth Amala-vijñāna (Amala-vijñāna). The other is the consciousness of affairs, also called the six consciousnesses, also called the wave consciousness, which belongs to sentient beings, and is the later six consciousnesses and the seventh Manas (Manas). What is meant by roots, dust, consciousness, and mind refers to these. The Zong Jing Lu says: There are eight kinds of consciousness: eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness, mind consciousness, Manas (Manas), and Ālaya-vijñāna (Ālaya-vijñāna). These eight kinds of consciousness have three kinds of transformations: first, the transformation of different maturation, because the eighth consciousness has the nature of multiple different maturations; second, the transformation of deliberation, because the seventh consciousness constantly deliberates; and third, the transformation of discernment, which is the first six consciousnesses discerning objects.
粗相故○又曰。第八識。廣容周遍。為萬法根原。故稱第一微細體性。此體不可說。微妙最難知。周遍法界而無住心。任持一切而不現相。又云。此阿賴耶識。即是真心。不守真性。隨染凈緣。不合而合。能含藏一切真俗境界。此約有和合義邊說。若不和合義者。即變常不變。故號真如又云。第八識。以任運之緣。合恒常之道。不為垢法之所染。寧為凈法之所治。非生死之所羈。豈涅槃之能寂。是以稱為識主。故號心王。爾後因一念無明。起七識波浪。又云。異熟。因有漏善不善業為異熟。異。謂是別異。屬因。熟。謂成熟。屬果。異因居過去。熟果即現在○末那識是染法。障礙聖道。隱蔽真心○六識者。法數曰。眼識玄黃不真。耳識苦樂異音。鼻識觀氣旋光。舌識掉說邪正。身識隨機現儀。意識緣慮旋空。謂之六識○又藏論九識品云。第九阿摩羅識。釋阿摩羅有二種。一者所緣即是真如。二者本覺即真如智。此二並以真如為體。染凈無染○總論云。前六分別事識。是名取境心。第七現識。是名無明熏妄心。第八藏識。是名心清凈。第九真識。是名體性不改。要之第七識是妄。第九識是真。第八識。可真可妄。然而真妄俱隱而未形。故曰心清凈。修心者能力持之。即第九識矣。
法寶壇經曰。我此法門。先立無
【現代漢語翻譯】 現代漢語譯本 粗相的緣故。又說：『第八識（Alaya-識，阿賴耶識，藏識），廣闊地容納周遍一切，是萬法的根源。所以稱為第一微細體性。』這個體性不可說，微妙而最難知，周遍法界而無住心，任持一切而不顯現相。又說：『這個阿賴耶識，就是真心，不守住真性，隨順染凈的因緣，不合而合，能含藏一切真俗境界。』這是就它有和合的意義來說。如果不和合，就是變與不變，所以號為真如。又說：『第八識，以任運的因緣，合於恒常的道，不被垢法所染，寧願被凈法所治理，不受生死的束縛，豈能被涅槃所寂滅？』因此稱為識主，所以號為心王。然後因為一念無明，生起七識的波浪。又說：『異熟（Vipāka），因為有漏的善不善業而有異熟。異，是差別不同，屬於因。熟，是成熟，屬於果。異因在過去，熟果就在現在。』 末那識（Manas-識）是染法，障礙聖道，隱蔽真心。六識（六種意識）的法數說：眼識（眼根的意識）分辨玄黃卻不真實，耳識（耳根的意識）分辨苦樂不同的聲音，鼻識（鼻根的意識）觀察氣息旋轉光芒，舌識（舌根的意識）搖動舌頭說邪說正，身識（身根的意識）隨機顯現儀態，意識（意根的意識）緣慮而旋轉于空。這就是所謂的六識。 又《藏論》九識品說：『第九阿摩羅識（Amala-識，清凈識）。』解釋阿摩羅有兩種：一是所緣，就是真如（Tathātā，事物的真實如是性）；二是本覺，就是真如智。這兩種都以真如為體，染凈都沒有染著。 總論說：前六分別事識，名為取境心。第七現識，名為無明熏妄心。第八藏識，名為心清凈。第九真識，名為體性不改。總之，第七識是妄，第九識是真，第八識可真可妄。然而真妄都隱沒而未顯現，所以說心清凈。修行的人如果能保持它，那就是第九識了。 《法寶壇經》說：『我這個法門，先立無……』
【English Translation】 English version Because of the coarse appearance. It is also said: 'The eighth consciousness (Alaya-vijñāna, storehouse consciousness), widely accommodates and pervades everything, and is the root source of all dharmas. Therefore, it is called the first subtle essence.' This essence is unspeakable, subtle and most difficult to know, pervading the Dharma realm without abiding mind, upholding everything without manifesting any appearance. It is also said: 'This Alaya-vijñāna is the true mind, not guarding the true nature, following the conditions of defilement and purity, not combining yet combining, able to contain all true and mundane realms.' This is said from the perspective of its having the meaning of combination. If there is no combination, it is change and no change, so it is called Suchness (Tathātā). It is also said: 'The eighth consciousness, with the condition of spontaneous operation, unites with the constant path, is not defiled by impure dharmas, would rather be governed by pure dharmas, is not bound by birth and death, how can it be silenced by Nirvana?' Therefore, it is called the master of consciousness, so it is called the mind-king. Then, because of one thought of ignorance, the waves of the seven consciousnesses arise. It is also said: 'Ripening (Vipāka), because of the defiled good and unwholesome karma, there is ripening. Different means different, belonging to the cause. Ripening means mature, belonging to the effect. The different cause is in the past, and the ripe effect is in the present.' The Manas-vijñāna (mind consciousness) is defiled dharma, obstructing the holy path, concealing the true mind. The dharma number of the six consciousnesses (six kinds of consciousness) says: The eye consciousness (consciousness of the eye sense) distinguishes black and yellow but is not true, the ear consciousness (consciousness of the ear sense) distinguishes the different sounds of suffering and pleasure, the nose consciousness (consciousness of the nose sense) observes the breath and rotates the light, the tongue consciousness (consciousness of the tongue sense) shakes the tongue and speaks of evil and righteousness, the body consciousness (consciousness of the body sense) manifests appearances according to the opportunity, and the mind consciousness (consciousness of the mind sense) contemplates and revolves in emptiness. These are the so-called six consciousnesses. Also, the ninth consciousness chapter of the Treasure Treatise says: 'The ninth Amala-vijñāna (pure consciousness).' There are two explanations of Amala: one is the object of cognition, which is Suchness (Tathātā, the true suchness of things); the other is the original enlightenment, which is the wisdom of Suchness. Both of these take Suchness as their essence, and neither defilement nor purity is attached. The general discussion says: The first six discriminating consciousnesses are called the mind that takes objects. The seventh manifesting consciousness is called the mind of ignorance and delusion. The eighth storehouse consciousness is called the pure mind. The ninth true consciousness is called the unchanging essence. In short, the seventh consciousness is false, the ninth consciousness is true, and the eighth consciousness can be true or false. However, both truth and falsehood are hidden and not manifested, so it is said that the mind is pure. If a practitioner can maintain it, then it is the ninth consciousness. The Platform Sutra says: 'This Dharma gate of mine first establishes no...'
念為宗。無相為體。無住為本。無住者。人之本性。於世間善惡好醜。乃至冤之與親。言語觸刺欺爭之時。並將為空。不思酬害。唸唸之中。不思前境。若前念今念后念相續不斷。名為繫縛。于諸法上唸唸不住。即無縛也。此是以無住為本。外離一切相。名為無相。能離於相。即法體清凈。此是以無相為體。于諸境上心不染。曰無念。迷人于境上有念。念上便起邪見。一切塵勞妄想。從此而生。故立無念為宗。善知識。真如自性起念。六根雖有見聞覺知。不染萬境。而真性常自在。故云。能善分別諸法相於第一義而不動。
考證
無念為宗
成佛心要曰。若念起時。常起覺心。故七祖云。念起即覺覺之即無。修行妙門。惟在於此。又云。擬心即差動念便乖。但棲心無寄。理自玄會。又古德云。實相言思斷。真如絕見聞。此是安心處。異學徒云云。此但任其本性自然。更不起新生慧解。故賢首云。若起心作凡行聖行。非是真行。不作一切行。行心無寄。是名大行。
又曰。若欲成就種智。須達一相三昧。一行三昧。若於一切處而不住相。于彼相中不生憎愛。亦無取捨。不念利益成壞等事。安閑恬靜虛融澹泊。此名一相三昧。若於一切處行住坐臥。純一直心不動。道場成凈土。此名一行三昧。若
【現代漢語翻譯】 現代漢語譯本：以『無念』為宗旨，以『無相』為本體，以『無住』為根本。所謂『無住』，就是人的本性，對於世間的善惡美醜，乃至怨家與親人，在言語冒犯、刺激、欺騙爭執的時候，都將它們視為空無，不思報復傷害。每一個念頭之中，不去思慮之前的境況。如果前一個念頭、現在的念頭、后一個念頭相續不斷，就叫做被束縛。對於各種事物，每一個念頭都不停滯，這就是沒有束縛。這就是以『無住』為根本。外在脫離一切表象，叫做『無相』。能夠脫離表象，那麼法體就清凈。這就是以『無相』為本體。對於各種境況，內心不被污染，叫做『無念』。迷惑的人對於境況產生念頭，在念頭上就產生邪見，一切塵世煩惱和虛妄的念頭，都由此而生。所以確立『無念』為宗旨。善知識，真如自性生起念頭，六根雖然有見聞覺知，卻不被萬物所污染，而真性常常自在。所以說：『能夠善於分辨各種事物的表象，對於第一義諦卻不動搖。』
考證
『無念』為宗旨
《成佛心要》說：『如果念頭生起的時候，常常生起覺悟之心。』所以六祖慧能說：『念頭生起就覺察，覺察了就消無。』修行的妙門，就在於此。又說：『如果用心去揣測就會有偏差，動了念頭就會違背真理。』只要安心於無所寄託之處，真理自然會玄妙地領會。』又有古德說：『實相超越了言語思慮，真如斷絕了見聞。』這是安心的地方，與異端的說法不同。這只是任憑本性自然，不再生起新的智慧理解。所以賢首國師說：『如果生起心去做凡夫的行為或者聖人的行為，都不是真正的修行。不做一切行為，讓心無所寄託，這叫做大行。』
又說：『如果想要成就一切種智（sarvajnatva），必須達到一相三昧（ekalakshana-samadhi），一行三昧（ekavyuha-samadhi）。如果在一切處都不執著于表象，對於那些表象中不產生憎恨和喜愛，也沒有取捨，不去想利益、成敗等事情，安閑恬靜、虛空融合、淡泊無味，這叫做一相三昧。如果在一切處，行走、站立、坐著、躺臥，都保持純正的心不動搖，道場就成為凈土，這叫做一行三昧。』
【English Translation】 English version: Taking 'no-thought' (wu-nian) as the principle, 'no-form' (wu-xiang) as the substance, and 'no-abiding' (wu-zhu) as the foundation. 'No-abiding' refers to the fundamental nature of people, regarding the good, evil, beauty, and ugliness of the world, even enemies and relatives, and the times of verbal offenses, stimulation, deception, and disputes, all as empty, without thinking of retaliation or harm. In every thought, do not dwell on past situations. If the previous thought, the present thought, and the subsequent thought continue without interruption, it is called being bound. Regarding all dharmas, not abiding in each thought is the absence of bondage. This is taking 'no-abiding' as the foundation. Outwardly separating from all forms is called 'no-form'. Being able to separate from forms, then the substance of the Dharma is pure. This is taking 'no-form' as the substance. Regarding all situations, the mind is not contaminated, which is called 'no-thought'. Deluded people generate thoughts about situations, and from these thoughts arise wrong views, and all worldly afflictions and false thoughts arise from this. Therefore, 'no-thought' is established as the principle. Good advisors, when the true nature of Suchness (tathata) gives rise to thoughts, although the six senses have seeing, hearing, awareness, and knowing, they are not contaminated by the myriad things, and the true nature is always free. Therefore, it is said: 'Being able to skillfully distinguish the characteristics of all dharmas, yet remaining unmoved in the ultimate truth (paramartha).'
Textual Research
'No-thought' as the Principle
The 'Essential of Achieving Buddhahood' says: 'If a thought arises, constantly generate a mind of awareness.' Therefore, the Sixth Patriarch Huineng said: 'When a thought arises, be aware of it; when aware of it, it vanishes.' The wonderful gateway to cultivation lies in this. It also says: 'If you try to fathom with the mind, you will err; if you move a thought, you will deviate.' Just settle the mind in a place of non-attachment, and the principle will naturally be mysteriously understood.' Also, an ancient virtuous one said: 'The real mark transcends words and thoughts; the true Suchness cuts off seeing and hearing.' This is the place of peace of mind, different from the teachings of heretics. This is simply allowing the original nature to be natural, without generating new wisdom and understanding. Therefore, the Venerable Fazang said: 'If you generate a mind to perform the actions of ordinary beings or the actions of sages, these are not true practices. Not performing all actions, letting the mind have no attachment, this is called great practice.'
It also says: 'If you want to achieve omniscience (sarvajnatva), you must attain the samadhi of one form (ekalakshana-samadhi) and the samadhi of one practice (ekavyuha-samadhi). If in all places you do not cling to forms, and in those forms you do not generate hatred or love, nor do you take or reject, and you do not think about matters of benefit, success, or failure, being peaceful, tranquil, empty, harmonious, and indifferent, this is called the samadhi of one form. If in all places, walking, standing, sitting, and lying down, you maintain a purely upright mind without wavering, the place of enlightenment becomes a pure land, this is called the samadhi of one practice.'
具二三昧。如地有種。含藏長養。成熟其實。一相一行。亦復如是。承吾旨決獲菩提。依吾行者。定證妙果。
師弟子玄䇿。問禪者智隍曰。汝在此作甚麼。隍云入定。䇿云。定有出入。即非大定。隍云。六祖以何為禪定。䇿云我師所說。妙湛圓寂。體用如如。五陰本空。六塵非有。不出不入。不定不亂。禪性無住。離住禪寂。禪性無生離生禪想。心如虛空。亦無虛空之量。隍聞是說。徑來謁師。具述前緣。師云。誠如所言。汝但心如虛空。不著空見。應用無礙。動靜無心。凡聖情忘。能所俱泯性相如如。無不定時也。隍於是大悟。
宗鏡錄曰出要之術。唯有觀心。觀心得悟。一切俱了。是故智者先當觀心。返觀自心。欺誑不實。如幻如化。躁擾不住。無始無明。歷劫流浪。不知何由得出。若能如是觀心過患。又推諸境。境無自性。由見而有。不見即無。又推見處。見無自性。由心有動。不動即無。又推動心。動無自性。獨由不覺。覺則動無。又推不覺。無有根本。直是無始虛習。唸唸自迷。無念真心。一無所有。若能觀心。知心無起。即得隨入真如門。當知所有。皆是虛妄心念而生。真妄由心。更無別旨。
諸修行人。不能得成無上菩提。乃至別成聲聞緣覺。及成外道諸天魔王。及魔眷屬。皆由
【現代漢語翻譯】 現代漢語譯本： 具備二種三昧（samadhi，指心專注一境的禪定），就像大地有種子，能含藏、長養，最終使其成熟結果。一相三昧（ekalakshana-samadhi，於一切時處，行住坐臥，常直心是道場，於一切法，更不染著，如是則是至一之行）和一行三昧（ekavyavahara-samadhi，於一切處，但行一直心），也是如此。秉承我的旨意決斷，就能獲得菩提（bodhi，覺悟）；依照我的修行方法，必定證得妙果。 禪宗六祖慧能的弟子玄策，問禪者智隍說：『你在這裡做什麼？』智隍說：『入定。』玄策說：『定有出入，就不是大定。』智隍問：『六祖（指慧能）以什麼為禪定？』玄策說：『我師父所說，妙湛圓寂（指清凈寂滅的境界），體用如如（本體和作用不二），五陰（色、受、想、行、識）本空，六塵（色、聲、香、味、觸、法）非有，不出不入，不一定也不亂。禪性沒有固定的住所，離開對住所的執著才是禪寂。禪性無生，離開對生的執著才是禪想。心如虛空，也沒有虛空的限量。』智隍聽了這些話，直接來拜見慧能，詳細敘述了之前的因緣。慧能說：『確實如你所說。你只要心如虛空，不執著于空的見解，應用起來就沒有阻礙，動靜都沒有心，忘記凡夫和聖人的分別，能和所都泯滅，自性和現象如如不二，沒有不入定的時候。』智隍於是大悟。 《宗鏡錄》說：『出離生死輪迴的關鍵方法，唯有觀心。觀心而得悟，一切就都明白了。所以智者首先應當觀心，反觀自己的心，虛假不實，如幻如化，躁動不安，從無始以來的無明，經歷無數劫的流浪，不知道要如何才能脫離。如果能這樣觀察心的過患，又推究諸境，境沒有自性，由見而有，不見就沒有。又推究見處，見沒有自性，由心有動而有，不動就沒有。又推動心，動沒有自性，只因爲不覺，覺悟了，動就沒有了。又推究不覺，沒有根本，只是無始以來的虛妄習氣，唸唸自迷，沒有念頭的真心，一無所有。如果能觀心，知道心沒有生起，就能隨之進入真如門。應當知道所有的一切，都是虛妄的心念所生。真和妄由心而生，沒有其他的旨意。』 諸位修行人，不能成就無上菩提（anuttara-samyak-sambodhi，無上正等正覺），甚至只是成就聲聞、緣覺，以及成為外道、諸天魔王，以及魔的眷屬，都是因為……
【English Translation】 English version: Possessing two kinds of samadhi (samadhi, referring to a meditative state of mind focused on one object), it is like the earth having seeds, capable of containing, nurturing, and ultimately ripening them to bear fruit. The ekalakshana-samadhi (ekalakshana-samadhi, at all times and places, whether walking, standing, sitting, or lying down, always maintain a straightforward mind as the place of enlightenment, and do not become attached to any dharma, this is the practice of oneness) and the ekavyavahara-samadhi (ekavyavahara-samadhi, in all places, simply practice a straightforward mind), are also like this. By upholding my teachings and making resolute decisions, one can attain bodhi (bodhi, enlightenment); by following my practice, one will certainly realize the wonderful fruit. The disciple of the Sixth Patriarch Huineng, Xuan Ce, asked the Chan practitioner Zhihuang, 'What are you doing here?' Zhihuang said, 'Entering samadhi.' Xuan Ce said, 'If samadhi has coming and going, then it is not great samadhi.' Zhihuang asked, 'What does the Sixth Patriarch (referring to Huineng) consider as Chan samadhi?' Xuan Ce said, 'What my master said is, 'Wondrously clear and still, perfectly quiescent (referring to the state of pure tranquility), the essence and function are suchness (the essence and function are non-dual), the five skandhas (form, feeling, perception, volition, consciousness) are fundamentally empty, the six sense objects (form, sound, smell, taste, touch, dharma) are non-existent, neither coming nor going, neither fixed nor disturbed. The Chan nature has no fixed abode, leaving attachment to abode is Chan stillness. The Chan nature is unborn, leaving attachment to birth is Chan thought. The mind is like empty space, and there is no limit to empty space.' Upon hearing these words, Zhihuang went directly to pay respects to Huineng and recounted the previous circumstances in detail. Huineng said, 'Indeed, it is as you say. You only need to keep your mind like empty space, without clinging to the view of emptiness, and there will be no obstruction in its application, no mind in movement or stillness, forgetting the distinctions between ordinary beings and sages, both the subject and object are extinguished, and the nature and phenomena are suchness and non-dual, there is no time that is not samadhi.' Zhihuang then had a great awakening. The Zong Jing Lu says, 'The crucial method for escaping the cycle of birth and death is only to contemplate the mind. By contemplating the mind and attaining enlightenment, everything becomes clear. Therefore, the wise should first contemplate the mind, reflecting on their own mind, which is false and unreal, like illusion and transformation, restless and unstable, from beginningless ignorance, wandering through countless kalpas, not knowing how to escape. If one can observe the faults of the mind in this way, and also investigate all phenomena, phenomena have no self-nature, they exist because of seeing, and if there is no seeing, they do not exist. And also investigate the place of seeing, seeing has no self-nature, it exists because the mind has movement, and if there is no movement, it does not exist. And also investigate the moving mind, movement has no self-nature, it is only because of non-awareness, and if one is awakened, movement ceases. And also investigate non-awareness, which has no root, it is simply beginningless false habits, deluding oneself in every thought, the true mind without thought, is completely empty. If one can contemplate the mind and know that the mind does not arise, then one can enter the gate of Suchness. One should know that all things are produced by false thoughts of the mind. Truth and falsehood arise from the mind, and there is no other meaning.' All practitioners who fail to attain anuttara-samyak-sambodhi (anuttara-samyak-sambodhi, unsurpassed complete enlightenment), or even only attain the level of Sravakas or Pratyekabuddhas, or become followers of external paths, gods, demon kings, or members of demonic retinues, are all because...
不知二種根本。錯亂修習。云何二種。一者無始生死根本。則汝今者。與諸眾生用攀緣心。為自性者二者。無始菩提涅槃。元清凈體。則汝今者識精元明。能生諸緣。緣所遺者。由諸眾生遺此本明。雖終日行而不自覺。枉入諸趣。釋曰。此二種根本。即真妄二心。
歸宗順旨。則理事雙消。心境俱亡。定慧齊泯如永嘉集云。以奢摩他故。雖寂而常照。以毗婆舍那故。雖照而常寂。以優畢叉故。非照而非寂。照而常寂。故說俗而即真。寂而常照。故說真而即俗。非寂而非照。故杜口于毗耶。斯則不唯言語道斷。亦乃心行處滅。
考證
奢摩地
此云止。又云定。
毗婆舍那
此云觀。又云慧觀約因修。慧在果證。
優畢叉
此云舍亦云平等。舍。謂舍於二邊。邊非中道。等。謂等於定慧。
若求真斷妄。似棄影勞形。若依妄即真。似處陰滅影。無心於忘照。則萬累都捐。若任運以寂知。則眾行爰起。放曠任其去住。靜鑒覺其源流。語默不失玄微。動靜未離法界。
若未入宗鏡。不了自心。總多聞習誦。俱不成就。如善星受持讀誦十二部經。獲得四禪。不達無生。反墮地獄。又如阿難多聞。不明實相。遭淫席所縛。為文殊所呵。應須先入正宗。后修福智。
【現代漢語翻譯】 現代漢語譯本： 不瞭解兩種根本，錯誤地修習。什麼是兩種根本？一是無始以來的生死根本，就是你現在和各種眾生所用的攀緣心，作為自己的本性。二是無始以來的菩提涅槃（bodhi nirvana，覺悟和寂滅），原本清凈的本體，就是你現在的識精元明（shijing yuanming，覺知的精粹和本源光明），能夠產生各種因緣，因緣所遺漏的。由於各種眾生遺忘了這個本來的光明，雖然整天都在活動卻不自覺，白白地墮入各種趣道。解釋說：這兩種根本，就是真妄二心。 歸宗順旨，那麼事和理都消融，心和境都消失，定和慧都一起泯滅。如永嘉集所說：『因為奢摩他（shamatha，止）的緣故，雖然寂靜卻常常照見；因為毗婆舍那（vipashyana，觀）的緣故，雖然照見卻常常寂靜；因為優畢叉（upeksha，舍）的緣故，不是照見也不是寂靜。』照見而常常寂靜，所以說俗諦就是真諦；寂靜而常常照見，所以說真諦就是俗諦；不是寂靜也不是照見，所以在毗耶離城杜口不言。這樣就不只是言語的道路斷絕，而且心念的活動也滅盡。 考證： 奢摩地（shamatha）：這裡說是『止』，又說是『定』。 毗婆舍那（vipashyana）：這裡說是『觀』，又說是『慧觀』，從因上修習來說，慧在果上證得。 優畢叉（upeksha）：這裡說是『舍』，也說是『平等』。舍，是捨棄二邊，因為二邊不是中道。等，是等於定和慧。 如果追求真理而斷除妄念，就像捨棄影子而使身體勞累。如果依靠妄念而證得真理，就像處於陰影中而消滅影子。如果對忘卻和照見都不用心，那麼所有的牽累都拋棄。如果順應自然而寂靜地覺知，那麼各種行為就由此產生。放開胸懷任憑去留，安靜地觀察覺知它的源頭和流向。說話和沉默都不失去玄妙的真理，活動和靜止都沒有離開法界。 如果還沒有進入宗鏡，不瞭解自己的心，即使博學多聞地學習背誦，都不會成就。如善星比丘受持讀誦十二部經，獲得四禪，卻不通達無生之理，反而墮入地獄。又如阿難尊者博學多聞，卻不明白實相，被淫慾的蓆子所束縛，被文殊菩薩所呵斥。應該先進入正宗，然後修習福德和智慧。
【English Translation】 English version: Not knowing the two fundamental roots, one cultivates wrongly. What are the two? The first is the root of beginningless birth and death, which is the clinging mind that you and all beings use as your own nature. The second is the original pure substance of beginningless Bodhi Nirvana (bodhi nirvana, enlightenment and extinction), which is the essence of your knowing, the original brightness (shijing yuanming, the essence of knowing and original brightness), that can generate all conditions, what is left out by conditions. Because all beings forget this original brightness, although they act all day long, they are not aware of it, and vainly enter all realms of existence. Explanation: These two fundamental roots are the two minds of true and false. Returning to the source and following the meaning, then both phenomena and principle disappear, both mind and environment vanish, and both Samadhi (concentration) and Prajna (wisdom) are extinguished together. As Yongjia Ji says: 'Because of Shamatha (shamatha, cessation), although it is silent, it always illuminates; because of Vipashyana (vipashyana, insight), although it illuminates, it is always silent; because of Upeksha (upeksha, equanimity), it is neither illuminating nor silent.' Illuminating and always silent, therefore it is said that the mundane truth is the ultimate truth; silent and always illuminating, therefore it is said that the ultimate truth is the mundane truth; neither silent nor illuminating, therefore one keeps silent in Vaisali. Thus, not only is the path of language cut off, but also the activity of the mind is extinguished. Textual Research: Shamatha (shamatha): This is said to be 'cessation', and also 'concentration'. Vipashyana (vipashyana): This is said to be 'insight', and also 'wisdom insight', in terms of cultivation from the cause, wisdom is attained in the result. Upeksha (upeksha): This is said to be 'equanimity', and also 'equality'. Equanimity means abandoning the two extremes, because the two extremes are not the Middle Way. Equality means being equal to Samadhi and Prajna. If one seeks truth by cutting off falsehood, it is like abandoning the shadow and tiring the body. If one relies on falsehood to attain truth, it is like being in the shade and eliminating the shadow. If one has no mind for forgetting or illuminating, then all burdens are discarded. If one naturally and silently knows, then all actions arise from this. Openly let go and allow going and staying, quietly observe and be aware of its source and flow. Speaking and silence do not lose the profound truth, activity and stillness have not left the Dharma realm. If one has not yet entered the Mirror of the Source and does not understand one's own mind, even if one is learned and recites extensively, one will not achieve anything. For example, the good star Bhikshu received, held, read, and recited the twelve divisions of scriptures, and obtained the four Dhyanas (meditative states), but did not understand the principle of non-origination, and instead fell into hell. Also, for example, Venerable Ananda was learned and knowledgeable, but did not understand the true nature, was bound by the seat of lust, and was scolded by Manjushri Bodhisattva. One should first enter the true tradition, and then cultivate merit and wisdom.
如琉璃之含寶月。似摩尼之置高幢方得通透無瑕。能雨眾寶。自他兼利。豈虛構哉(上俱宗鏡)。
明宗集曰。四祖謂法融禪師曰。夫百千法門同歸方寸。河沙功德。總在心源。一切戒定慧門。神通變化。悉是具足。不離汝心。一切煩惱業障。本來自空。一切因果。皆如夢幻。無三界可出。無菩提可求。人與非人。性相平等。大道虛曠。絕思絕慮。如是之法。汝今已得。與佛何殊。更無別法。
法真禪師曰。此性本來清凈。具足萬德。但以染凈二緣而有差別。故諸佛悟之。一向凈用而成覺道。凡夫迷之。一向染用。沒溺輪迴。其體不二。故般若云。無二無別分。無別無二故。
僧問如何是大乘頓悟法要。師曰。汝等先歇諸緣。休息萬事。善與不善。世出世間。一切諸法。莫記憶。莫緣念。放捨身心。令其自在。心如木石。無所辨別。心無所行。心地若空。慧日自見。如雲開日出相似。自然具足神通妙用。是解脫人。
考證
解脫
初門曰。解脫即是涅槃。門。謂能通。此解脫三法。能通行者。得入涅槃。故名解脫門也○一。空解脫門。云何名空解脫門。觀諸法無我我所故空。所以者何。諸法從因緣和合生。無有作者。無有受者。如能通達者。是名空解脫門。二。無相礙解脫門。
【現代漢語翻譯】 現代漢語譯本：如同琉璃包含著寶月，又像摩尼寶珠安放在高高的幢上，才能通透明亮，沒有瑕疵，能夠降下各種珍寶，利益自己和他人。這難道是虛構的嗎？（以上都出自《宗鏡錄》）。
明宗集說：四祖對法融禪師說：『各種各樣的法門最終都歸於方寸（指心）。像恒河沙一樣多的功德，總在於心源。一切戒、定、慧的法門，神通變化，全部都已具足，不離你的心。一切煩惱業障，本來就是空。一切因果，都像夢幻一樣。沒有三界可以出離，沒有菩提可以追求。人和非人，自性與現象平等無二。大道虛空曠遠，超越思慮。這樣的法，你現在已經得到了，與佛有什麼區別呢？再沒有其他的法了。』
法真禪師說：『這個自性本來清凈，具足萬種功德。只是因為染污和清凈兩種因緣而有差別。所以諸佛覺悟了它，一直以清凈的作用而成佛道；凡夫迷惑了它，一直以染污的作用而沉溺於輪迴。它的本體沒有差別。所以《般若經》說：沒有二，沒有分別；沒有分別，就沒有二。』
僧人問：『什麼是大乘頓悟的法要？』 禪師說：『你們先停止各種攀緣，停止一切事務，無論是善與不善，世間和出世間，一切諸法，都不要記憶，不要思念。放下身心，讓它自在。心像木頭石頭一樣，沒有什麼辨別。心無所行，心地如果空了，智慧的太陽自然顯現，就像云開日出一樣。自然具足神通妙用，這就是解脫的人。』
考證
解脫
《初門》說：『解脫就是涅槃之門。門，是通道的意思。這解脫的三法，能夠通行的人，就能進入涅槃，所以叫做解脫門。』一、空解脫門。『什麼叫做空解脫門？觀察諸法無我，無我所，所以是空。為什麼呢？諸法從因緣和合而生，沒有作者，沒有受者。如果能夠通達這一點，就叫做空解脫門。』二、無相解脫門。
【English Translation】 English version: Like lapis lazuli containing a precious moon, or like a Mani jewel placed on a high banner, it can be clear and flawless, able to rain down various treasures, benefiting oneself and others. Is this a fabrication? (The above are all from the Zong Jing Lu (Record of the Source Mirror)).
Ming Zongji said: The Fourth Patriarch said to Chan Master Farong (法融, Dharma Melting): 'All the myriad Dharma gates ultimately return to the square inch (referring to the mind). Merits as numerous as the sands of the Ganges are all in the source of the mind. All the gates of precepts, samadhi, and wisdom, supernatural powers and transformations, are all fully present, not separate from your mind. All afflictions and karmic obstacles are originally empty. All causes and effects are like dreams and illusions. There is no Three Realms to escape, no Bodhi to seek. Humans and non-humans, their nature and appearance are equal. The Great Path is vast and empty, beyond thought and deliberation. Such a Dharma, you have now attained, what difference is there between you and a Buddha? There is no other Dharma.'
Chan Master Fazhen (法真, Dharma Truth) said: 'This nature is originally pure, possessing myriad virtues. However, differences arise due to the two conditions of defilement and purity. Therefore, the Buddhas awaken to it, constantly using purity to achieve the path of enlightenment; ordinary beings are deluded by it, constantly using defilement to sink into samsara. Its essence is not different. Therefore, the Prajna Sutra says: There is no two, no separation; no separation, therefore no two.'
A monk asked: 'What is the essential Dharma of sudden enlightenment in Mahayana?' The Master said: 'You must first cease all clinging, cease all affairs, whether good or bad, worldly or other-worldly, all Dharmas, do not remember them, do not dwell on them. Release body and mind, let them be free. Let the mind be like wood or stone, without any discrimination. When the mind has no activity, and the ground of the mind is empty, the sun of wisdom will naturally appear, like the sun emerging from behind the clouds. Naturally possessing supernatural powers and wonderful functions, this is a liberated person.'
Textual Research
Liberation (vimoksha)
The Chu Men (初門, Initial Gate) says: 'Liberation is the gate to Nirvana. Gate means passage. These three Dharmas of liberation, those who can pass through them can enter Nirvana, therefore they are called the gates of liberation.' 1. The Gate of Emptiness Liberation (sunyata-vimoksha-dvara). 'What is called the Gate of Emptiness Liberation? Observing that all Dharmas are without self and without what belongs to self, therefore they are empty. Why? Because all Dharmas arise from the aggregation of causes and conditions, there is no creator, no receiver. If one can understand this, it is called the Gate of Emptiness Liberation.' 2. The Gate of Signlessness Liberation (animitta-vimoksha-dvara).
云何名無相礙解脫門。觀男女相。一異相等。是相中求實皆不可得。故無相。所以者何。若諸法無我我所故空。空故無男女。無一異等法。我我所名字是異。以是故男女一異等相。實不可得。如能通達者。是為無相解脫門。二無作解脫門。云何名無作解脫門。若知一切法無相。即都無所作。故名無作。所以者何。若於法有所得者。即於三界而有所求。因是造作三有之業。今一切相皆不可得故。則於三界無所愿求。不造一切三有生死之業。無業故無報。是為無作解脫門。
宗鏡錄曰。有無不住。即于諸法悉皆解脫。以一切法不出有無故。是知解脫之中。無有文字。無生死。無煩惱。無陰界。無眾生。無憂喜。無苦樂。無繫縛。無往來。無是非。無得失。乃至無菩提。無涅槃。無真如。無解脫。以要言之。一切世出世間諸法。悉皆一無有。故楞嚴經云。知見立知。即無明本。知見無見。斯即涅槃。故真解脫者。名曰虛無。虛無。即是如來。如來解脫。無二無別。
德韶國師曰。如來一大藏經。卷卷皆說佛理。句句盡言佛心。因甚麼得不會去。若一向織絡言教。意識解會。上座經塵沙劫。亦不能得徹。此喚作顛倒知見識心活計。並無得力處。此蓋為跟下不明。若究盡諸佛法源。河沙大藏。一時現前。不欠絲毫。
【現代漢語翻譯】 現代漢語譯本：什麼叫做無相礙解脫門？觀察男女之相，無論是同一還是差異等，在這些相中尋求真實都是不可能得到的，所以稱為無相。為什麼呢？因為一切諸法無我（沒有常一不變的自體）和我所（屬於我的事物），所以是空性的。因為是空性，所以沒有男女，沒有同一和差異等法。『我』和『我所』這些名字是虛妄的差別。因此，男女、同一、差異等相，實際上是不可得的。如果能夠通達這一點，就稱為無相解脫門。 什麼叫做無作解脫門？如果知道一切法都是無相的，那就根本沒有什麼可作的，所以稱為無作。為什麼呢？如果對於法有所執取，就會在三界（欲界、色界、無色界）中有所求。因為有所求，就會造作三有（欲有、色有、無色有）的業。現在一切相都不可得，所以對於三界就沒有什麼愿求，不造作一切三有生死的業。沒有業就沒有果報，這就是無作解脫門。 《宗鏡錄》說：『有』和『無』都不執著，就能對一切諸法都得到解脫。因為一切法都離不開『有』和『無』。由此可知，解脫之中，沒有文字，沒有生死，沒有煩惱，沒有陰界（五陰、十二入、十八界），沒有眾生，沒有憂愁和喜悅，沒有痛苦和快樂，沒有繫縛，沒有往來，沒有是非，沒有得失，乃至沒有菩提（覺悟），沒有涅槃（寂滅），沒有真如（事物的本真狀態），沒有解脫。總而言之，一切世間和出世間的諸法，都完全不存在。所以《楞嚴經》說：『在知見上建立知見，就是無明的根本；知見上沒有知見，這就是涅槃。』所以真正的解脫，叫做虛無。虛無，就是如來（佛的稱號）。如來的解脫，沒有兩個，沒有差別。 德韶國師說：『如來的一大藏經，每一卷都在說佛理，每一句都在說佛心。為什麼你們不能領會呢？如果一味地編織言教，用意識去理解，上座即使經過塵沙劫（極長的時間單位），也不能徹底明白。這叫做顛倒知見識心活計，沒有任何得力之處。』這大概是因為根本不明白。如果窮盡諸佛法源，河沙大藏（數量極多的佛經）一時都會現前，絲毫不缺。
【English Translation】 English version: What is called the 'Door of Liberation of No Sign and No Obstruction'? It is observing the characteristics of male and female, whether they are the same or different, and realizing that seeking reality within these characteristics is impossible. Therefore, it is called 'no sign'. Why is this so? Because all dharmas (phenomena) are without self (no permanent, unchanging essence) and without what belongs to self (possessions), they are empty. Because they are empty, there is no male or female, no same or different dharmas. The names 'self' and 'what belongs to self' are false distinctions. Therefore, the characteristics of male, female, same, and different are actually unattainable. If one can understand this, it is called the 'Door of Liberation of No Sign'. What is called the 'Door of Liberation of No Action'? If one knows that all dharmas are without characteristics, then there is fundamentally nothing to do, so it is called 'no action'. Why is this so? If one clings to dharmas, one will seek something in the three realms (desire realm, form realm, formless realm). Because of this seeking, one will create karma (actions) that lead to existence in the three realms (desire existence, form existence, formless existence). Now that all characteristics are unattainable, there is nothing to desire in the three realms, and one does not create any karma that leads to birth and death in the three realms. Without karma, there is no retribution. This is the 'Door of Liberation of No Action'. The 'Zong Jing Lu' (Record of the Source Mirror) says: 'Not dwelling in existence or non-existence, one is liberated from all dharmas. Because all dharmas do not go beyond existence and non-existence.' From this, we know that within liberation, there are no words, no birth and death, no afflictions, no skandhas (aggregates), realms, no beings, no sorrow and joy, no suffering and happiness, no bondage, no coming and going, no right and wrong, no gain and loss, and even no Bodhi (enlightenment), no Nirvana (liberation), no Suchness (the true nature of things), no liberation. In short, all worldly and other-worldly dharmas are completely non-existent. Therefore, the 'Surangama Sutra' says: 'Establishing knowledge on knowledge is the root of ignorance; no knowledge on knowledge is Nirvana.' Therefore, true liberation is called emptiness. Emptiness is the Tathagata (the Buddha). The Tathagata's liberation is not two, not different. National Teacher Deshao said: 'The Tathagata's great collection of scriptures, every scroll speaks of the Buddha's principles, every sentence speaks of the Buddha's mind. Why can't you understand? If you only weave together words and teachings, and use consciousness to understand, even if the senior monk goes through kalpas (extremely long periods of time) as numerous as dust particles, he will not be able to understand thoroughly.' This is called inverted knowledge, views, and the livelihood of the conscious mind, and there is no benefit to be gained. This is probably because the root is not understood. If one exhausts the source of all Buddhas' teachings, the great collection of scriptures as numerous as the sands of the Ganges will appear all at once, without lacking a single bit.
不剩絲毫。諸佛時常出世。時常說法度人。未曾間歇。乃至猿啼鳥叫。草木叢林。常助上座發機。未有一時不為上座。有如是奇持處。
智依禪師曰。盡十方世界。無一微塵許法。與汝作見聞覺知。還信么。然須如此。也須悟始得。莫將為等閑。不見道。單明自己。不悟目前。此人祇具一隻眼。還會么。
考證
一隻眼
宗鏡錄云。參玄之士。須具二眼。一己眼明宗。二智眼辨惑。所以禪宗有祇具一眼之說。理孤事寡。終不圓通。只翼單輪。豈能飛運。
白雲守端禪師曰。莫謂無心云是道。無心又隔一重關。
子璇從洪敏法師。講至動靜二相。瞭然不生。有省。謂敏曰。敲空擊水。尚落筌蹄。舉目揚眉。已成擬議。去此二途。方契斯旨。
長蘆林禪師拈拄杖曰。其宗也離心意識。其旨也超去來今。離心意識。故品萬類不見差殊。超去來今。故盡十方更無滲漏。當頭不犯。徹底無依。悟向朕兆未生已前。用在功勛不犯之處。平常活計。不用躊躇。擬議之間。即沒交涉。
承古禪師曰。夫出家者。為無為法。無為法中無利益。無功德。近來出家人。貪著福慧。與道全乖。若為福慧。須至明心。若要達道。無汝用心處。所以常勸人莫學佛法。但自休心。利根者。畫時解脫
【現代漢語翻譯】 現代漢語譯本： 不留下絲毫痕跡。諸佛（Buddhas，覺悟者）時常示現在世間，時常說法教化眾生，從未停止。乃至猿猴的啼叫，鳥兒的鳴唱，草木和叢林，都常常幫助上座（senior monk，資深僧侶）啓發智慧，沒有一刻不在為上座服務。有這樣奇妙的保持之處。
智依禪師說：『整個十方世界，沒有一粒微塵大小的法（dharma，佛法）可以讓你產生見聞覺知。你相信嗎？』然而必須這樣，也必須通過領悟才能得到。不要把它當作平常的事情。沒聽過嗎？只明白自己，卻不領悟眼前的事物，這種人只具備一隻眼。你明白嗎？
考證
一隻眼
《宗鏡錄》中說：參禪的人，必須具備兩隻眼。一隻己眼，用來明白宗（essence，本質）；一隻智眼，用來辨別迷惑。所以禪宗有隻具備一隻眼的說法。道理孤立，事情稀少，終究不能圓融通達。只有一隻翅膀，一個輪子，怎麼能飛翔運轉呢？
白雲守端禪師說：『不要認為沒有心就是道（the Way，真理），沒有心又隔著一層關卡。』
子璇跟隨洪敏法師，講到動靜二相，完全不生起，有所領悟。對洪敏說：『敲擊虛空，拍打水面，尚且落入言語的陷阱；舉起眼睛，揚起眉毛，已經形成思慮。去除這兩種途徑，才能契合這個宗旨。』
長蘆林禪師拿起拄杖說：『它的宗（essence，本質）遠離心意識，它的旨（purpose，目的）超越過去、現在、未來。遠離心意識，所以分辨萬物而不見差別；超越過去、現在、未來，所以整個十方世界沒有絲毫遺漏。當頭棒喝不觸犯，徹底放下沒有依靠。在朕兆未生之前領悟，在不著痕跡的地方運用。平常的生活，不用猶豫。在猶豫思慮之間，就毫無關係了。』
承古禪師說：『出家的人，是爲了無為法（unconditioned dharma，無為之法）。無為法中沒有利益，沒有功德。近來的出家人，貪著福慧，與道完全背離。如果爲了福慧，必須達到明心見性。如果要通達道，沒有你用心的地方。所以常常勸人不要學佛法，只要自己停止妄心。利根的人，當下就能解脫。』
【English Translation】 English version: Not a trace remains. All Buddhas (覺悟者, enlightened ones) constantly appear in the world, constantly teach the Dharma (佛法, the teachings of Buddhism) and liberate beings, never ceasing. Even the cries of monkeys, the songs of birds, the grasses and forests, constantly help the senior monk (資深僧侶, experienced monk) to awaken wisdom, never for a moment not serving the senior monk. There is such a wondrous sustaining power.
Chan Master Zhiyi said: 'Throughout the entire ten directions of the world, there is not a single mote of dust's worth of Dharma (佛法, Buddhist teachings) that can give rise to your seeing, hearing, awareness, and knowing. Do you believe it?' However, it must be so, and it must be attained through enlightenment. Do not take it as a trivial matter. Have you not heard it said? Only understanding oneself, but not realizing what is before one's eyes, such a person only possesses one eye. Do you understand?
Textual Research
One Eye
The Zong Jing Lu says: Those who study Chan must possess two eyes. One is the self-eye, to understand the essence (本質, fundamental nature); the other is the wisdom-eye, to discern delusion. Therefore, Chan Buddhism has the saying of only possessing one eye. Reason is isolated, matters are few, and ultimately one cannot achieve complete understanding. With only one wing and one wheel, how can one fly and move?
Chan Master Baiyun Shouduan said: 'Do not think that no-mind is the Way (真理, the truth); no-mind is also separated by a barrier.'
Zixuan followed Dharma Master Hongmin, lecturing on the two aspects of movement and stillness, and when they did not arise, he had an awakening. He said to Hongmin: 'Knocking on emptiness and striking water still fall into the trap of words; raising the eyes and lifting the eyebrows have already formed thoughts. Removing these two paths is the only way to accord with this purpose.'
Chan Master Changlu Lin raised his staff and said: 'Its essence (本質, fundamental nature) is apart from mind, consciousness, and ideation; its purpose (目的, aim) transcends past, present, and future. Being apart from mind, consciousness, and ideation, one distinguishes the myriad things without seeing differences; transcending past, present, and future, the entire ten directions have no leakage. Striking directly without offense, completely letting go without reliance. Awaken before the signs arise, use it where merit is not attached. Ordinary living, without hesitation. In the midst of hesitation and deliberation, there is no connection.'
Chan Master Chenggu said: 'Those who leave home do so for the unconditioned Dharma (無為之法, the Dharma of non-action). In the unconditioned Dharma, there is no benefit, no merit. Recent renunciates are greedy for blessings and wisdom, completely deviating from the Way. If it is for blessings and wisdom, one must attain clarity of mind. If you want to attain the Way, there is no place for your mind to be used. Therefore, I often advise people not to study the Buddhist teachings, but to simply cease their deluded minds. Those with sharp faculties can be liberated immediately.'
。鈍根者。或三五年。遠不過十年。若不悟去者。老僧與汝入拔舌地獄。
白兆圭禪師曰。窮天地。亙古今。只是當人一個自性。於是中間更無他物。諸人每日行時行著。坐時坐著。臥時臥著。祇對言語時。滿口道著。以至揚眉瞬目。嗔喜愛憎。寂然游嬉。未始間斷。因甚麼不肯承當。自家歇去。良由無量劫來。愛慾情重。生死路長。背覺合塵。自生疑惑。譬如空中飛鳥。不知空是家鄉。水裡游魚。忘卻水為性命。何得自抑。卻問傍人。大似捧飯稱饑。臨河叫渴。諸人要得休去。各請立地。定著精神。一念回光。豁然自照。何異空中紅日。獨運無私。盤裡明珠。不撥自轉。然雖如是。祇為初機。向上機關。未曾踏著。且道怎麼生是向上機關。良久曰。仰面看天不見天。
寶華鑒禪師曰。參禪別無奇特。祇要當人命根斷。疑情脫。千眼頓開。如大海洋底。輥一輪赫日。上升天門。照破四天之下。萬別千差。一時了明。便能握金剛王寶劍。七縱八橫。受用自在。豈不快哉。其或見諦不真。影響彷彿。尋言逐句。受人指呼。何年得快活去。不知屏息塵緣。豎起脊梁骨。著須精彩。究教七穿八穴。百了千當。向水邊林下。長養聖胎。亦不枉受人天供養。
張拙秀才偈曰。光明寂照遍河沙。凡聖含靈共我家。
【現代漢語翻譯】 現代漢語譯本：對於根器遲鈍的人，或許需要三五年，遠則不超過十年。如果還不覺悟離開的，老衲就要和你一起下拔舌地獄。
白兆圭禪師說：『窮盡天地，貫穿古今，只是當人一個自性（本性）。於此中間更無他物。諸位每天行走時行著，坐時坐著，臥時臥著，乃至言語時，滿口說著。以至揚眉瞬目，嗔喜愛憎，寂然游嬉，未曾間斷。』為什麼不肯承擔，自家歇息呢？這是由於無量劫以來，愛慾情重，生死路長，背離覺悟而與塵世相合，自生疑惑。譬如空中飛鳥，不知空是家鄉；水裡游魚，忘卻水為性命。為何自我壓抑，卻問旁邊的人？這就像捧著飯喊餓，臨近河邊叫渴。諸位想要得到休息，請各自站立，定住精神，一念回光，豁然自照。這和空中紅日，獨自執行無私；盤裡明珠，不撥自轉，有什麼不同？雖然如此，只因爲是初學者，向上的機關，未曾踏著。那麼，怎樣才是向上的機關呢？』良久說：『仰面看天不見天。』
寶華鑒禪師說：『參禪別無奇特，只要當人命根斷，疑情脫，千眼頓開。如大海洋底，滾一輪赫日，上升天門，照破四天之下，萬別千差，一時了明。便能握金剛王寶劍，七縱八橫，受用自在。豈不快哉！』如果見諦不真，影響彷彿，尋言逐句，受人指使，何年才能快活呢？不如屏息塵緣，豎起脊梁骨，著須精彩，究教七穿八穴，百了千當，向水邊林下，長養聖胎，也不枉受人天供養。
張拙秀才偈說：『光明寂照遍河沙，凡聖含靈共我家。』
【English Translation】 English version: For those of dull faculties, perhaps three to five years, at most ten years. If you still don't awaken and leave, this old monk will go to the Hell of Pulled-Out Tongues with you.
Chan Master Baizhao Gui said: 'Exhausting heaven and earth, spanning ancient and modern times, it is just one's own self-nature (intrinsic nature). There is nothing else in between. Every day, when you walk, you are walking with it; when you sit, you are sitting with it; when you lie down, you are lying down with it; even when you speak, you are speaking with it fully. Even raising your eyebrows, winking your eyes, being angry, loving, hating, being silently playful, it has never been interrupted.' Why are you unwilling to acknowledge it and let yourselves rest? This is because, from countless kalpas (aeons) ago, love and desire have been heavy, the path of birth and death has been long, turning away from enlightenment and uniting with the dust, giving rise to doubts. It is like a bird flying in the sky, not knowing that the sky is its home; a fish swimming in the water, forgetting that water is its life. Why suppress yourselves and ask others? It is like holding rice and claiming to be hungry, being near the river and crying out for thirst. If you want to rest, please stand up, fix your spirit, and with one thought turn the light inward, illuminating yourselves clearly. How is this different from the red sun in the sky, moving alone without selfishness; the bright pearl in the tray, turning by itself without being touched? Although it is like this, it is only for beginners, the upward mechanism has not been stepped on. So, what is the upward mechanism?' After a long silence, he said: 'Looking up at the sky, you don't see the sky.'
Chan Master Baohua Jian said: 'There is nothing special about practicing Chan (Zen) meditation. It only requires that one's life-root be severed, doubts be shed, and a thousand eyes be opened suddenly. Like a blazing sun rolling from the bottom of the great ocean, rising to the heavenly gate, illuminating the four heavens below, the myriad differences are all understood at once. Then one can grasp the Vajra King's precious sword, moving freely in all directions. Wouldn't that be delightful!' If the understanding of truth is not genuine, the influence is vague, following words and sentences, being directed by others, when will you be happy? It is better to suppress worldly connections, straighten your spine, focus your energy, thoroughly investigate until you penetrate all aspects, understand everything, and nurture the holy embryo by the water and under the trees, then you will not have received the offerings of humans and devas (gods) in vain.
Scholar Zhang Zhuo's verse says: 'The light shines silently throughout the Ganges sands, all sentient beings, both ordinary and holy, share my home.'
一念不生全體現。六根才動被云遮。斷除煩惱重增病。趨向真如亦是邪。隨順世緣無掛礙。涅槃生死等空華。
慧可問達磨祖師曰。我心未寧。乞師與安。祖師曰。將心來與汝安。可良久曰。覓心了不可得。祖師曰。我與汝安心竟。
考證 宗鏡錄曰。二祖求此妄心不得。初祖所以傳衣。阿難執此妄心。二祖所以呵斥。
楚南禪師曰。諸子設使解得三世佛教。如瓶注水。及得百千三昧。不如一念修無漏道。免被人天四果繫絆。時有僧問無漏道如何。曰。未有阇黎時體取。曰。未有某甲時。教誰體取。曰。體者亦無。
道垣禪師曰。古人云。十方同聚會。個個學無為。此是選佛場。心空及第歸。且怎麼生是心空。不是那裡閉目冷坐是心空。此正是意識想解。上座要會心空么。但且識心。便見心空。三世體空。且不是木頭也。所以古人道。心空得見法王。還見法王么。
中際遵禪師曰。八萬四千深法門。門門有路超乾坤。如何個個踏不著。祗為蜈蚣太多腳。不唯多腳亦多口。針嘴鐵舌徒增丑。拈錘豎拂泥洗泥。揚眉瞬目籠中雞。要知佛祖不到處。門掩落花春鳥啼。
真凈禪師曰。洞山門下無佛法與人。祇有一口劍。凡是來者。一一斬斷。使伊性命不存。見聞俱泯。卻向父母未生前。
【現代漢語翻譯】 現代漢語譯本 一念不生，全體顯現。（當一個念頭都不產生時，整體的真理就會顯現出來。）六根才動，便被云遮。（六根稍微一動，就像被云遮蔽了陽光。）斷除煩惱，反增病痛。（試圖斷除煩惱，反而會增加痛苦。）趨向真如，亦是邪途。（執著于追求真如，也是一種錯誤的道路。）隨順世間因緣，便無掛礙。（順應世間的因緣，就不會有任何牽掛。）涅槃和生死，都如空中的花朵般虛幻。（涅槃和生死，都像空中的花朵一樣，沒有真實的自性。）
慧可問達磨祖師說：『我的心無法安定，請老師幫我安定。』達磨祖師說：『把你的心拿來，我為你安定。』慧可沉思良久后說：『我找不到我的心。』達磨祖師說：『我已經為你把心安好了。』
考證：《宗鏡錄》中說：二祖慧可尋求妄心而不可得，所以初祖達磨才傳衣缽給他。阿難執著于妄心，所以被二祖呵斥。
楚南禪師說：『各位，即使你們理解了過去、現在、未來三世的佛教，就像用瓶子倒水一樣，即使獲得了成百上千種三昧，也不如一念修習無漏道，以免被人天四果所束縛。』當時有僧人問：『什麼是無漏道？』楚南禪師說：『在你還沒有「阇黎（梵語Acarya的音譯，意為導師）」這個概念的時候去體會。』僧人說：『在我還沒有「某甲（指自己）」這個概念的時候，教誰去體會？』楚南禪師說：『體會者也不存在。』
道垣禪師說：『古人說：「十方同聚會，個個學無為，此是選佛場，心空及第歸。」 那麼，怎樣才是心空呢？不是在那裡閉著眼睛冷冷地坐著就是心空。這正是意識的想像和理解。各位想要領會心空嗎？只要認識心，就能見到心空。三世皆空，但也不是木頭一樣。』所以古人說：『心空才能得見法王。』你們見到法王了嗎？
中際遵禪師說：『八萬四千種深奧的法門，每個法門都有通向超越乾坤的道路。為什麼每個人都踏不著呢？只因爲像蜈蚣一樣腳太多。不僅腳多，嘴也多。針嘴鐵舌，徒增醜陋。』拈起錘子豎起拂塵，就像用泥洗泥一樣，揚眉瞬目，就像籠中的雞。要知道佛祖不到的地方，是門掩落花，春鳥啼鳴之處。
真凈禪師說：『洞山宗門下沒有佛法可以給人，只有一口劍。凡是來的人，一律斬斷，使他的性命不存，見聞都泯滅，回到父母未生之前。』
【English Translation】 English version When a single thought does not arise, the whole manifests. The six senses barely stir, and they are obscured by clouds. Cutting off afflictions only increases illness. Striving towards Suchness is also a deviation. Following worldly conditions without attachment, Nirvana and Samsara are like flowers in the sky.
Huike (Bodhidharma's successor) asked Bodhidharma (the founder of Zen Buddhism in China): 'My mind is not at peace. I beg you, Master, to pacify it.' Bodhidharma said: 'Bring me your mind, and I will pacify it for you.' After a long silence, Huike said: 'I cannot find my mind.' Bodhidharma said: 'I have pacified your mind completely.'
Textual Research: The Zongjing Lu (Record of the Source Mirror) says: The Second Patriarch (Huike) sought this deluded mind but could not find it, which is why the First Patriarch (Bodhidharma) transmitted the robe to him. Ananda (one of the Buddha's principal disciples) clung to this deluded mind, which is why he was rebuked by the Second Patriarch.
Zen Master Chunan said: 'Even if you understand the Buddhism of the three times (past, present, and future) like pouring water from a bottle, and even if you attain hundreds of thousands of Samadhis (state of meditative consciousness), it is not as good as cultivating the unconditioned path (Anasrava-marga) for a single moment, so as to avoid being bound by the heavens, humans, and the four fruits (Sotapanna, Sakadagami, Anagami, Arhat).' At that time, a monk asked: 'What is the unconditioned path?' Chunan said: 'Apprehend it before there is a 'Bhikkhu (Buddhist monk)' concept.' The monk said: 'Before there is a 'so-and-so (referring to oneself)' concept, who is there to apprehend it?' Chunan said: 'The one who apprehends also does not exist.'
Zen Master Daoyuan said: 'The ancients said, "The ten directions gather together, each one learning non-action (Wuwei), this is the field for selecting Buddhas, the mind empty, one returns having passed the exam." So, how is the mind empty? It is not sitting there with eyes closed, coldly, that is the mind empty. This is precisely the imagination and understanding of consciousness. Do you want to understand mind emptiness? Just recognize the mind, and you will see mind emptiness. The three times are empty, but it is not like a piece of wood.' Therefore, the ancients said, 'With an empty mind, one can see the Dharma King.' Have you seen the Dharma King?
Zen Master Zhongji Zun said: 'Eighty-four thousand profound Dharma gates, each gate has a path to transcend heaven and earth. Why does everyone fail to tread it? Only because, like a centipede, there are too many feet. Not only are there many feet, but there are also many mouths. Needle-like mouths and iron tongues only increase ugliness.' Picking up a hammer and raising a whisk is like washing mud with mud. Raising eyebrows and blinking eyes are like chickens in a cage. To know where the Buddhas and Patriarchs do not reach, it is where the gate is closed, flowers fall, and spring birds sing.
Zen Master Zhenjing said: 'In the Dongshan (Caodong) school, there is no Dharma to give to people, only a sword. Whoever comes is cut down, so that their life does not exist, and seeing and hearing are extinguished, returning to before their parents were born.'
與伊相見。
法泰禪師曰。達得人空法空。未稱祖師家風。體得全用全照。亦非衲僧要妙。直須打破牢關。識取向上一竅。如何是向上一竅。春寒料峭。凍殺年少。
考證
人空法空
人空。即眾生空也○初門曰。生法二空。空以無有為義。無此生法二有。故名為空。一。眾生空。若觀生死苦果。但見名色陰入界實法。從因緣生。新新生滅。是實法中空。無我人眾生壽者等十六知見。如龜毛兔角。畢竟不可得。是為眾生空也。二。法空。若觀生死苦果。非但我人眾生壽者十六知見等空。如龜毛兔角不可得。是中名色陰入界異法。一一分別。推析破壞。乃至微塵剎那。分分細檢。皆悉空無所有。即名法空。是為聲聞人經名法空相。若摩訶衍中辨法空者。諸法如夢幻。本來自空。不以推析破壞故空也。
佛鑒禪師曰。至道無難。唯嫌揀擇。桃花紅。李花白。誰道融融祇一色。燕子語。黃鶯鳴。誰道關關祇一聲。不透祖師關棙子。空認山河作眼睛。
善勝悟禪師曰。揚聲止響。不知聲是響根。弄影逃形。不知形為影本。以法問法。不知法本非法。以心傳心。不知心本無心。知心如幻。了法非法。知法如夢。心法不實。莫慢追求。夢幻空華。何勞把捉。到這裡。三世諸佛一大藏教。祖師
【現代漢語翻譯】 現代漢語譯本：
與伊相見。
法泰禪師說：『通達了人空（pudgala-śūnyatā，對自我的空性認知）和法空（dharma-śūnyatā，對事物現象的空性認知），還不能稱為祖師的風範。』體會到全體和作用全體，也不是修行人的精妙之處。必須打破牢固的關卡，認識到向上的一竅。什麼是向上的一竅？春天的寒冷還帶著料峭之意，能把年輕人凍死。
考證
人空法空
人空，就是眾生空。』《初門》中說：『生法二空，空以無有為義。』沒有這生法二有，所以名叫空。一、眾生空。如果觀察生死苦果，只看到名色陰入界這些實在的法，從因緣而生，新生新滅，在這實在的法中是空的，沒有我人眾生壽者等十六種知見，就像龜毛兔角一樣，畢竟是不可得的，這就是眾生空。二、法空。如果觀察生死苦果，不僅僅是我人眾生壽者十六知見等是空的，就像龜毛兔角不可得一樣，這其中名色陰入界這些不同的法，一一分別，推析破壞，乃至微塵剎那，分分細檢，都是空無所有的，這就叫做法空。這是聲聞人所說的經名法空相。如果在大乘佛法中辨別法空，諸法就像夢幻一樣，本來就是空的，不是因為推析破壞才空的。
佛鑒禪師說：『至道沒有困難，只是討厭挑揀。桃花紅，李花白，誰說融融只有一種顏色？燕子語，黃鶯鳴，誰說關關只有一種聲音？不透徹祖師的關捩子（guanlizi，關鍵），白白地把山河當作眼睛。』
善勝悟禪師說：『揚聲止響，不知道聲音是響的根源。弄影逃形，不知道形體是影子的根本。以法問法，不知道法本不是法。以心傳心，不知道心本沒有心。知道心如幻，了解法不是法。知道法如夢，心法不實，不要緩慢追求。夢幻空花，何必把捉。到了這裡，三世諸佛一大藏教，祖師…』
【English Translation】 English version:
Meeting with him.
Chan Master Fatai said: 'Attaining the emptiness of persons (pudgala-śūnyatā, the emptiness of self) and the emptiness of dharmas (dharma-śūnyatā, the emptiness of phenomena) is not yet worthy of the ancestral master's style.' Experiencing the whole and using the whole is also not the essence of a monastic. One must break through the firm barrier and recognize the upward aperture. What is the upward aperture? The spring cold is still biting, enough to freeze the young to death.
Textual Research
Emptiness of Persons and Emptiness of Dharmas
'Emptiness of persons' is the emptiness of sentient beings. The 'Initial Gate' says: 'The two emptinesses of beings and dharmas, emptiness takes non-existence as its meaning.' There is no existence of these two, beings and dharmas, hence it is called emptiness. First, the emptiness of sentient beings. If one observes the suffering results of birth and death, one only sees the real dharmas of name, form, aggregates, entrances, and realms, arising from conditions, newly born and newly ceasing. Within these real dharmas is emptiness, without the sixteen views such as self, person, sentient being, or life, like turtle hair or rabbit horns, ultimately unattainable. This is the emptiness of sentient beings. Second, the emptiness of dharmas. If one observes the suffering results of birth and death, it is not only that the sixteen views such as self, person, sentient being, or life are empty, like turtle hair or rabbit horns unattainable, but also that the different dharmas of name, form, aggregates, entrances, and realms are individually distinguished, analyzed, and destroyed, even to the point of minute dust particles and instants, examined in detail, all are empty and without substance. This is called the emptiness of dharmas. This is the Dharma-emptiness aspect spoken of in the sutras by the Śrāvakas. If one distinguishes the emptiness of dharmas in Mahāyāna Buddhism, all dharmas are like dreams and illusions, inherently empty, not empty because of analysis and destruction.
Chan Master Fojian said: 'The supreme path is not difficult, only aversion to discrimination. Peach blossoms are red, plum blossoms are white, who says that the harmonious scene is only one color? Swallows speak, orioles sing, who says that the chirping is only one sound? Without penetrating the ancestral master's key (guanlizi, key), one vainly takes mountains and rivers as eyes.'
Chan Master Shansheng Wu said: 'Raising the voice to stop the echo, not knowing that the voice is the root of the echo. Playing with shadows to escape the form, not knowing that the form is the basis of the shadow. Using dharma to question dharma, not knowing that dharma is fundamentally not dharma. Transmitting mind with mind, not knowing that mind is fundamentally without mind. Knowing that mind is like illusion, understanding that dharma is not dharma. Knowing that dharma is like a dream, mind and dharma are unreal, do not slowly pursue. Dreamlike illusions and empty flowers, why bother grasping? Arriving here, the great treasury of teachings of the Buddhas of the three times, the ancestral masters...'
言句。天下老和尚露布葛藤。盡使不著。何以故。太平本是將軍致。不許將軍見太平。
崇信禪師居天皇寺。一日問師曰。某自到來不蒙指示心要。皇曰。汝擎茶來。吾為汝受。汝行食來。吾為汝接。汝和南時。吾便低首。何處不指示心要。師低首良久。皇曰。見則直下便見。擬思即差。師當下開解。復問如何保任。皇曰。任性逍遙。隨緣放曠。但盡凡心。別無聖解。
從諗禪師問南泉曰。如何是道。泉曰。平常心是道。僧問如何是平常心。師曰。要眠即眠。要坐即坐。曰。學人不會。師曰。熱則取涼。寒則取火。
華嚴慧禪師曰。妄心無處即菩提。
神贊禪師曰。靈光獨耀。迥脫根塵。本露真常。不拘文字。心性無染。本自圓成。但離妄緣。即如如佛。
南臺守安禪師曰。南臺靜坐一爐香。終日凝然萬慮忘。不是息心除妄想。都緣無事可思量。
晦堂禪師曰。愚人除境不忘心。智者忘心不除境。不知心境本如如。觸目遇緣無障礙。
考證 洞山云。世間塵事亂如毛。不向空門何處消。若待境緣除蕩盡。古人那得喻芭蕉○上俱明宗集。
僧肇(寶藏論離微體凈品)略曰。其入離。其出微。知入離。外塵無所依。知出微。內心無所為。內心無所為。諸見不能移。外塵
【現代漢語翻譯】 現代漢語譯本： 言句（言語語句）。天下老和尚的公開言論都是葛藤（比喻糾纏不清的道理），完全用不上。為什麼呢？太平本來是將軍打下來的，但不允許將軍見到太平。 崇信禪師住在天皇寺。一天問天皇禪師說：『我自從來到這裡，沒有得到您的開示心要。』天皇禪師說：『你端茶來，我為你接受；你送飯來，我為你接過；你向我合掌致敬時，我就低頭。哪裡沒有指示你的心要呢？』崇信禪師低頭沉思良久。天皇禪師說：『見到就直接見到，稍微思索就差了。』崇信禪師當下開悟。又問：『如何保任（保任開悟后的狀態）？』天皇禪師說：『任性逍遙，隨緣放曠，只要盡除凡心，別無聖解（聖人的見解）。』 從諗（Zhaozhou）禪師問南泉（Nanquan）禪師說：『如何是道？』南泉禪師說：『平常心是道。』僧人問：『如何是平常心？』從諗禪師說：『要睡就睡，要坐就坐。』僧人說：『學人不會。』從諗禪師說：『熱了就取涼，冷了就取火。』 華嚴慧（Huayan Hui）禪師說：『妄心無處，即是菩提（bodhi，覺悟）。』 神贊（Shenzan）禪師說：『靈光獨自照耀，遠遠脫離根塵（六根所對的六塵），本來顯露真常（真實的常住不變的本性），不拘泥於文字。心性沒有污染，本來就是圓滿成就的。只要離開虛妄的因緣，就是如如佛（與真如相應的佛）。』 南臺守安（Nantai Shouan）禪師說：『南臺燃起一爐香，整日凝神靜坐，萬般思慮都遺忘。不是刻意止息妄心，只因心中本就無事可思量。』 晦堂（Huitang）禪師說：『愚笨的人去除外境卻不能忘記內心，聰明的人忘記內心卻不去除外境。不知道心和境本來就是如如（真如實相），接觸事物，遇到因緣，都沒有障礙。』 考證：洞山（Dongshan）禪師說：『世間的塵事亂如亂麻，不向空門（佛門）哪裡能消解？如果等待外境和因緣完全消除乾淨，古人哪裡能用芭蕉來比喻（芭蕉遇寒則枯萎，比喻外境對內心的影響）？』以上都說明了宗門的要旨。 僧肇（Sengzhao，《寶藏論》離微體凈品）略說：『其入也離（無形），其出也微（微妙）。知道入于離，外塵就沒有所依附；知道出于微，內心就沒有所作為。內心沒有所作為，各種見解就不能動搖；外塵』
【English Translation】 English version: Words and sentences. The public statements of all the old monks in the world are tangled vines (a metaphor for convoluted reasoning), completely useless. Why? Peace is originally achieved by generals, but generals are not allowed to see peace. Chan Master Chongxin lived in the Tianhuang Temple. One day, he asked Chan Master Tianhuang, 'Since I arrived here, I have not received your instruction on the essentials of the mind.' Chan Master Tianhuang said, 'When you bring tea, I receive it for you; when you bring food, I accept it for you; when you put your palms together to me, I bow my head. Where is there no instruction on the essentials of the mind?' Chan Master Chongxin lowered his head and pondered for a long time. Chan Master Tianhuang said, 'When you see it, see it directly; the moment you think about it, you are off.' Chan Master Chongxin was enlightened immediately. He then asked, 'How to maintain (the state after enlightenment)?' Chan Master Tianhuang said, 'Let your nature be free and unfettered, be open-minded according to circumstances, just exhaust the ordinary mind, and there is no other holy understanding (the understanding of a sage).' Chan Master Zhaozhou asked Chan Master Nanquan, 'What is the Dao (the Way)?' Chan Master Nanquan said, 'Ordinary mind is the Dao.' A monk asked, 'What is ordinary mind?' Chan Master Zhaozhou said, 'Sleep when you want to sleep, sit when you want to sit.' The monk said, 'This student does not understand.' Chan Master Zhaozhou said, 'Take coolness when it's hot, take fire when it's cold.' Chan Master Huayan Hui said, 'When the deluded mind is nowhere to be found, that is bodhi (enlightenment).' Chan Master Shenzan said, 'The spiritual light shines alone, far away from the roots and dust (the six senses and the six objects of sense), the true and constant (the true, permanent, and unchanging nature) is originally revealed, not bound by words. The nature of the mind is without defilement, originally perfectly accomplished. Just leave the false conditions, and you are the Tathagata Buddha (the Buddha who corresponds to Suchness).' Chan Master Nantai Shouan said, 'Nantai burns a censer of incense, all day long concentrating and sitting quietly, forgetting all thoughts. It is not intentionally stopping the deluded mind, but because there is nothing to think about in the heart.' Chan Master Huitang said, 'Foolish people remove the environment but do not forget the mind, wise people forget the mind but do not remove the environment. Not knowing that the mind and environment are originally Suchness (true reality), encountering things and meeting conditions, there are no obstacles.' Textual research: Chan Master Dongshan said, 'The worldly affairs are as chaotic as hemp, where can they be resolved if not in the empty gate (Buddhist gate)? If waiting for the external environment and conditions to be completely eliminated, how could the ancients use the banana tree as a metaphor (the banana tree withers in the cold, a metaphor for the influence of the external environment on the inner mind)?' The above all explain the essence of the Zen school. Sengzhao (Sengzhao, Treatise on the Treasure Store, chapter on 'Leaving the Subtle and Embodying Purity') briefly said: 'Its entering is leaving (formlessness), its exiting is subtle (subtle). Knowing entering into leaving, external dust has nothing to rely on; knowing exiting from subtle, the inner mind has nothing to do. When the inner mind has nothing to do, various views cannot be shaken; external dust'
無所依。萬有不能羈(萬有不能羈。想慮不乘馳)諸見不能移。寂滅不思議。可謂本凈體自離微也。夫妄有所欲者。不觀其離。妄有所作者。不觀其微。不觀其微者。即內生惡見。不觀其離者。即外起風塵。外起風塵。故外為魔境所亂。內起惡見。故內為邪見所惑。既內外緣生。真一宗隱。
(還)謹按諸經傳。雖顯密不同。其為禪理則一而已矣。所謂最上乘者。不在是乎。中下之士。多以禮誦終身者。殆未聞乎此也。噫此黃檗之所深憫。而謂凈土成業為佛障者。其指此類也夫。
黃檗心要曰。凡人臨欲終時。但觀五蘊皆空。四大無我。真心無相。不去不來。湛然圓湛。心意一如。但能如是。直下頓了。不為三世所拘繫。便是出世人也。切不得有分毫趨向。若見善相。諸佛來迎。亦無心隨去。若見惡相。種種現前。亦無心怖畏。但自忘心。同於法界。便得自在。此即是要節也。
(還)謹按此說。為不修凈土者發也。不修凈土。則平日不想西方。而今有所趨向。皆魔境也。平日不念阿彌陀佛。而今有所顯現。皆魔相也。故曰。不可分毫趨向。不可有心隨去。若修凈土者。臨終一心往生。烏得不趨向。待佛接引。烏得不隨去哉。余恐此說疑誤凈業之人。故書此以告。
附御魔法
菩薩所
【現代漢語翻譯】 現代漢語譯本：無所依，萬物都不能束縛他（萬物都不能束縛他，思想念慮不會放縱馳騁），各種見解都不能動搖他，寂滅的境界不可思議，可以說是本來清凈的本體自然遠離細微的染污。如果虛妄地有所貪求，就不會觀察到遠離染污的本性；如果虛妄地有所作為，就不會觀察到細微的本性。不觀察細微的本性，就會在內心產生惡劣的見解；不觀察遠離染污的本性，就會在外在引起風塵般的擾動。外在引起風塵般的擾動，所以外在會被魔境所擾亂；內在產生惡劣的見解，所以內在會被邪見所迷惑。既然內外因緣而生，真如本性就被遮蔽了。
（還）我仔細查閱各種經典，雖然顯教和密教有所不同，但它們的禪理卻是一樣的。所謂最上乘，不就在這裡嗎？中等和下等根器的人，大多用禮拜誦經來度過一生，恐怕沒有聽說過這個道理吧。唉！這是黃檗（Huangbo，唐代禪宗大師）所深深憐憫的，並且說以凈土為業是成佛的障礙，大概就是指的這類人吧。
黃檗心要說：『凡人臨終的時候，只要觀照五蘊（Wuyun，色、受、想、行、識五種構成要素）皆空，四大（Sida，地、水、火、風四種元素）無我，真心無相，不去不來，湛然圓滿，心意如一。只要能夠這樣，當下就能頓悟，不被過去、現在、未來三世所束縛，就是出世之人。千萬不能有絲毫的趨向，如果見到善相，諸佛來迎接，也不要有心隨他而去；如果見到惡相，種種恐怖景象顯現，也不要有心害怕。只要忘記自己的心，與法界（Fajie，宇宙萬法的總稱）融為一體，就能得到自在。』這就是最重要的關鍵。
（還）我仔細研究這段話，是為那些不修凈土法門的人說的。不修凈土法門，那麼平時不想往生西方極樂世界，而現在有所趨向，都是魔境。平時不念阿彌陀佛（Amitabha，西方極樂世界的佛），而現在有所顯現，都是魔相。所以說，『不可有絲毫趨向，不可有心隨他而去。』如果修凈土法門的人，臨終一心想往生，怎麼能不趨向？等待佛來接引，怎麼能不隨他而去呢？我恐怕這段話會使修凈土法門的人產生疑惑，所以寫下這些來告訴大家。
附：御魔法
菩薩所
【English Translation】 English version: Without any dependence, all things cannot bind him (all things cannot bind him, thoughts and considerations do not run wild), various views cannot move him, the state of Nirvana is inconceivable, it can be said that the originally pure essence naturally departs from subtle defilements. If one falsely desires something, one will not observe its departure; if one falsely acts, one will not observe its subtlety. Not observing its subtlety will cause evil views to arise internally; not observing its departure will cause dust-like disturbances to arise externally. External disturbances arise, therefore the external is disturbed by demonic realms; internal evil views arise, therefore the internal is deluded by wrong views. Since both internal and external conditions arise, the true and singular essence is obscured.
(Also) I have carefully examined various scriptures, although the exoteric and esoteric teachings differ, their Chan (Zen) principles are the same. Isn't the so-called supreme vehicle here? Most people of middle and lower capacity spend their lives in ritual recitation, probably without having heard of this principle. Alas! This is what Huangbo (Huangbo, a Chan master of the Tang Dynasty) deeply lamented, and said that taking Pure Land as one's practice is an obstacle to becoming a Buddha, probably referring to this kind of person.
Huangbo's Essentials of Mind Transmission says: 'When ordinary people are about to die, they only need to contemplate that the five aggregates (Wuyun, the five aggregates of form, feeling, perception, volition, and consciousness) are all empty, the four great elements (Sida, the four elements of earth, water, fire, and wind) are without self, the true mind is without form, neither going nor coming, serenely and perfectly complete, the mind and intention are as one. If one can be like this, one can have a sudden enlightenment directly, and not be bound by the three worlds of past, present, and future, then one is a person who has transcended the world. One must not have the slightest inclination. If one sees good signs, and Buddhas come to greet one, one should not intentionally follow them. If one sees bad signs, and all kinds of terrifying scenes appear, one should not intentionally be afraid. Just forget one's own mind, and become one with the Dharma Realm (Fajie, the totality of all phenomena in the universe), then one can obtain freedom.' This is the most important key.
(Also) I have carefully studied this statement, which is addressed to those who do not practice the Pure Land method. If one does not practice the Pure Land method, then one does not usually think of being reborn in the Western Pure Land of Ultimate Bliss, and now having an inclination is all a demonic realm. Usually not reciting Amitabha Buddha (Amitabha, the Buddha of the Western Pure Land of Ultimate Bliss), and now having manifestations are all demonic appearances. Therefore, it is said, 'One must not have the slightest inclination, one must not intentionally follow them.' If one practices the Pure Land method, and at the time of death wholeheartedly wishes to be reborn, how can one not incline? Waiting for the Buddha to receive and guide, how can one not follow? I am afraid that this statement will cause doubt in those who practice the Pure Land method, so I write this to tell everyone.
Attached: Defeating Magic
Bodhisattva's
問經曰。譬如有孔隙處。風入其中。搖動於物。有往來相。菩薩亦爾。若心有間隙。心則動搖。以搖動故。魔則得便。是故菩薩守護於心。不令間隙。則諸相圓滿。相圓滿故。則空性圓滿。是為菩薩超魔法門。
(振)曰。昔有禪師靜坐。見有人擎尸哀號。師即取斧奮斫。不期自斫。又有一師坐禪。見一豕奔突來前。師即拽鼻唱叫。人見師自拽。此皆內心起見。遂感外魔來入。故萬動皆搖。悉成魔業。一念不起。盡滅諸境。學者直挺金剛劍。高豎降魔旗。毋令諸魔乘隙而入也。
傅奧法師云。內有惡業。則外感邪魔。若內起善心。則外值諸佛。斯則善惡在己。而由人乎哉。是以西施愛江。嫫母嫌鏡。實為癡也。故起信論云。或有眾生無善根力。則為諸魔外道鬼神之所惑亂。當念唯心。境界則滅。終不為惱。故云。心正可以辟邪。如日月正當天。草木無邪影。
蓮池禪師疏曰。末世修行。多諸障難。一虧正見。即陷群邪。彼佛願力威神。加被行人。大光明中。不遭魔事。能為護念。直至道場。故知澤圖辟邪怪。寶鏡遁妖。正念分明。無能嬈者。
考證 疏云。多諸障難者。行人于禪觀中。擊發陰魔。如楞嚴開五十種。皆云不作聖心。名善境界。若作聖解。即受群邪。故知正見稍虧。邪魔遂熾。
今唸佛者。以佛大愿攝受。大力匡持。威莫敢幹。神不可測。雖有魔事。行將自消。經云。唸佛之人。有四十里光明燭身。魔不能犯。以佛常護念故。從今發心。直至道場。自始至終。吉無不利。良由正念分明。縱魔來著。易識易遣。非比耽靜著空。中無主宰。逢魔不覺。遂至入心者也。澤圖寶鏡者。有神獸名白澤。能人言。辨萬物之情。諸邪望影而避。故曰。家有白澤之圖。必無如是妖怪。又山精野魅。能變形種種。誑惑於人。而不能變鏡中之形。喻唸佛者。正念現前。智照精明。一切天魔心魔。不得便故。
又云。問臨終佛現。亦有魔否。答。古謂無魔。脫或有之。貴在辨識。
考證 鈔云。今謂唸佛者。必無魔事。然亦有宿障深厚。或不善用心。容有魔起。固未可定。須預辨識。如經論行人見佛。辨之有二。一。不與修多羅合者。是為魔事。二。不與本所修合者。是為魔事。所以然者。以單修禪人。本所修因。唯心無境。故外有佛現悉置不論。以果不協因故。今唸佛人。一生憶佛。臨終見佛。因果相符。何得概為魔事。若或未能了決。但如前辨別察識而已。
止觀禪要曰。行者覺知魔事。卻法有二。一者修止卻之。凡見一切諸惡魔境。不憂不怖。不取不捨。息心寂然。彼自當滅。二者修觀卻
【現代漢語翻譯】 現代漢語譯本：現在念佛的人，依仗佛的大愿攝受，大力匡扶，威德沒有誰敢冒犯，神通不可測度。即使有魔事發生，也會自行消退。《經》中說：『唸佛之人，有四十里光明照耀全身，魔不能侵犯，因為佛常加護念的緣故。』從現在發心，直到證得菩提，自始至終，吉祥順利，沒有不利。這是因為正念分明，即使魔來侵擾，也容易識別和驅遣。不像那些耽於靜坐、執著于空的人，心中沒有主宰，遇到魔事也不覺察，以至於魔入其心。用白澤圖和寶鏡來比喻，有一種神獸名叫白澤（Bai Ze，能說人話，辨別萬物之情的瑞獸），能說人話，辨別萬物的情狀，各種邪祟望見它的畫像就會避開。所以說：『家中有白澤的畫像，必定沒有這樣的妖怪。』又山精野魅，能變化各種形象，迷惑人，卻不能改變鏡子中的形象。比喻唸佛的人，正念現前，智慧照耀精明，一切天魔心魔，都無法得逞。 又說：『問：臨終時佛現身，也會有魔事嗎？』答：古人說沒有魔事。即使有，關鍵在於辨別。』 考證：《鈔》中說：『現在說唸佛的人，必定沒有魔事，然而也有宿世業障深厚，或者不善於用心，容許有魔事發生，所以不可斷定。必須預先辨別。』如經論中說修行人見到佛，辨別的方法有兩種：一，不符合修多羅（Sutra，佛經）的，是魔事；二，不符合自己所修的法門的，是魔事。之所以這樣說，是因為單修禪定的人，本來所修的因，是唯心無境，所以外面有佛現身，都置之不理，因為果不符合因的緣故。現在念佛的人，一生憶佛，臨終見佛，因果相符，怎麼能一概認為是魔事呢？如果還是不能了決，只要像前面所說的那樣辨別觀察就可以了。 《止觀禪要》說：『修行人覺察到魔事，驅除的方法有兩種：一是修止來驅除。凡是見到一切諸惡魔境，不憂愁不恐怖，不取著不捨棄，息滅心念，寂然不動，魔事自然會消滅。二是修觀來驅除。』
【English Translation】 English version: Those who now recite the Buddha's name are embraced by the Buddha's great vows, powerfully supported, and their majestic virtue is unassailable, their divine power unfathomable. Even if demonic events occur, they will naturally dissipate. The Sutra says: 'Those who recite the Buddha's name have forty miles of light illuminating their bodies, and demons cannot invade them because the Buddha is constantly protecting them.' From this moment on, aspiring until enlightenment, from beginning to end, there will be auspiciousness and no adversity. This is because right mindfulness is clear, and even if demons come to disturb, they are easily recognized and dispelled. It is not like those who indulge in quiet sitting and cling to emptiness, with no master in their hearts, unaware of demonic events, which then enter their minds. The images of Bai Ze (a mythical creature that can speak human language and understand the feelings of all things) and precious mirrors are used as metaphors. Bai Ze can speak human language and discern the nature of all things. Various evil spirits will avoid its image. Therefore, it is said: 'A household with an image of Bai Ze will surely be free from such monsters.' Furthermore, mountain spirits and wild demons can transform into various forms to deceive people, but they cannot change the image in a mirror. This is a metaphor for those who recite the Buddha's name, whose right mindfulness is present, and whose wisdom shines brightly, so that all heavenly demons and mental demons cannot succeed. It is also said: 'Question: When the Buddha appears at the time of death, will there also be demonic events?' Answer: The ancients said there are no demonic events. Even if there are, the key is to discern them.' Verification: The Commentary says: 'Now it is said that those who recite the Buddha's name will surely be free from demonic events, but there are also those with deep karmic obstacles from past lives, or who do not use their minds well, allowing demonic events to arise, so it cannot be definitively stated. It is necessary to discern them in advance.' As the Sutras and treatises say, there are two ways to discern when practitioners see the Buddha: first, if it does not accord with the Sutras (Sutra, Buddhist scriptures), it is a demonic event; second, if it does not accord with the Dharma they are practicing, it is a demonic event. The reason for this is that those who practice only Chan meditation, the cause they are cultivating is only mind without object, so if a Buddha appears externally, they ignore it, because the result does not accord with the cause. Now, those who recite the Buddha's name, remember the Buddha throughout their lives, and see the Buddha at the time of death, the cause and effect are in accordance, so how can it be generally considered a demonic event? If one is still unable to resolve it, one should simply discern and observe as described earlier. The Essentials of Samatha-Vipassana Meditation says: 'When practitioners become aware of demonic events, there are two ways to dispel them: first, dispel them by cultivating Samatha (calm abiding). Whenever you see all kinds of evil demonic realms, do not worry or fear, do not grasp or reject, extinguish your thoughts, and remain still and unmoving, and the demonic events will naturally disappear. Second, dispel them by cultivating Vipassana (insight).'
之。若見種種魔境。用止不去。即當返觀能見之心。不見處所。彼何所惱。如是觀時。尋當謝滅。若遲遲不去。但當正心。勿生懼想。不惜軀命。正念不動。知魔界如。即佛界如。則魔界無所舍。佛界無所取。佛法自當現前。魔境自當銷滅。愚人不了心生驚怖。及起貪著。因是心亂。失定發狂。非魔所為也。若諸魔或經年月不去。但當端心正念。當誦大乘方等諸經。治魔咒默唸。誦之。存念三寶。若出禪定。亦當誦咒自防。及誦波羅提木叉。邪不干正。久久自滅矣。
王氏曰。靜中境界。甚有多般。皆由自己識神所化。因靜而引誘心君。豈不聞古人云。凡所有相。皆是虛妄。心若不動。見如不見。體用虛空。無處捉摸。自然消散。無境可魔。無物可壞也。
(還)謹按楞嚴論陰魔百種。法數論魔軍十種。止觀凈名各論魔四種。雖曰因靜而得。要皆平日之魔業相為感召也。噫。御魔者當預為之所矣。
考證
御魔法
宗鏡錄曰。坐禪時見諸魔事起。但了一心。境界自滅。可謂降魔妙術矣。
文殊菩薩降魔偈
歸依西方阿彌陀佛。彌陀佛。阿彌陀佛。阿彌陀佛。彌陀佛。
波羅提木叉
發隱曰。此云保解脫。保衛三業得解脫也。亦云別解脫。持一事。得一解脫。
【現代漢語翻譯】 現代漢語譯本：如果見到各種魔境，用止的方法無法去除，就應當反觀能見之心，不見其處所，它又能惱害什麼呢？這樣觀照的時候，魔境自然應當消滅。如果遲遲不退去，只要端正心念，不要產生恐懼的想法，不吝惜身軀性命，以正念不動搖。了知魔界如是，即佛界如是，那麼魔界沒有什麼可捨棄的，佛界沒有什麼可獲取的，佛法自然會顯現，魔境自然會消滅。愚昧的人不明白這個道理，心生驚恐，並且生起貪戀執著，因此心神紊亂，失去禪定而發狂，這不是魔所為啊。如果各種魔境或者經過年月不去，只要端正心念，應當誦讀大乘方等諸經，用治魔的咒語默唸誦讀，心中憶念三寶（佛、法、僧）。如果出禪定，也應當誦咒自我防護，以及誦讀波羅提木叉（Pratimoksha，戒律），邪不勝正，久而久之自然會消滅。
王氏說：靜坐中的境界，有很多種，都是由自己識神所變化出來的，因為靜而引誘心君（指心）。難道沒聽過古人說：『凡所有相，皆是虛妄。』心如果不動，見了也像沒見一樣，體用虛空，無處捉摸，自然消散，沒有境界可以成為魔，沒有事物可以被破壞啊。
（還）我仔細查閱《楞嚴經》所說的陰魔百種，《法數》所說的魔軍十種，《止觀》和《凈名經》各自論述的魔四種，雖然說是因靜而得，但都是平日的魔業相感召而來的。唉！降伏魔的人應當事先做好準備啊。
考證
御魔法
《宗鏡錄》說：坐禪時見到各種魔事發生，只要明瞭一心，境界自然消滅。這可以說是降魔的妙術啊。
文殊菩薩降魔偈
歸依西方阿彌陀佛（Amitabha）。阿彌陀佛。阿彌陀佛。阿彌陀佛。阿彌陀佛。
波羅提木叉（Pratimoksha）
《發隱》說：這叫做保解脫，保衛身口意三業得到解脫。也叫做別解脫，持守一事，得到一解脫。
【English Translation】 English version: If you see various demonic realms, and the method of cessation (止) cannot remove them, then you should turn inward to observe the mind that is seeing. If you cannot find its location, what can it harm? When you contemplate in this way, the demonic realms should naturally disappear. If they are slow to leave, just rectify your mind and do not generate fearful thoughts. Do not begrudge your body and life, and with right mindfulness (正念) remain unmoving. Knowing that the demonic realm is thus, and the Buddha realm is thus, then there is nothing to abandon in the demonic realm and nothing to grasp in the Buddha realm. The Buddha-dharma (佛法) will naturally manifest, and the demonic realms will naturally vanish. Foolish people do not understand this principle, and they become frightened and develop greed and attachment. Because of this, their minds become disordered, they lose their samadhi (禪定), and they go mad. This is not caused by demons.
If various demonic realms persist for months or years, just rectify your mind and maintain right mindfulness. You should recite the Mahayana (大乘) Vaipulya Sutras (方等諸經), and silently recite the mantras (咒語) for subduing demons. Keep the Three Jewels (三寶 - Buddha, Dharma, Sangha) in mind. If you exit samadhi, you should also recite mantras for self-protection, and recite the Pratimoksha (波羅提木叉, precepts). Evil cannot overcome righteousness, and over time, it will naturally disappear.
Wang said: The states in stillness are of many kinds, all transformed by one's own consciousness. Because of stillness, they entice the mind. Have you not heard the ancients say, 'All forms are illusory'? If the mind does not move, seeing is like not seeing. The essence and function are empty and without location, naturally dissipating. There is no state that can become a demon, and nothing that can be destroyed.
(Also) I carefully examined the hundred kinds of Yin demons (陰魔) described in the Shurangama Sutra (楞嚴經), the ten kinds of demon armies (魔軍) described in the Dharma Number (法數), and the four kinds of demons discussed in the Zhi Guan (止觀) and Vimalakirti Sutra (淨名經). Although they are said to arise from stillness, they are all summoned by the karmic appearances of demonic deeds from ordinary days. Alas! Those who subdue demons should prepare for this in advance.
Textual Research
Method for Subduing Demons
The Zong Jing Lu (宗鏡錄) says: When various demonic events arise during meditation, just understand the one mind, and the state will naturally disappear. This can be called a wonderful technique for subduing demons.
Manjushri Bodhisattva's (文殊菩薩) Verse for Subduing Demons
Take refuge in Amitabha Buddha (阿彌陀佛) of the Western Pure Land. Amitabha Buddha. Amitabha Buddha. Amitabha Buddha. Amitabha Buddha.
Pratimoksha (波羅提木叉)
Fa Yin (發隱) says: This is called 'protecting liberation,' protecting the three karmas (身口意 - body, speech, and mind) to attain liberation. It is also called 'separate liberation,' upholding one thing, attaining one liberation.
別別不同故。
百種魔
楞嚴經論色受想行識五陰之魔。各二十種。共百種也○初門曰。此為陰者。以陰覆為義。能覆出世真明之慧。而增長生死。集散不絕。故名為陰。一。色陰。有形質礙之法。名為色。色有十四種。所謂四大五根五塵。並是色法也。二。受陰。領納所緣名為受。受有六種。謂六觸因緣生六受。但境既有違順。非違非順之別。故六受亦各有苦受樂受。不苦不樂受之異也。三。想陰。能取所領之緣相名為想。想有六種。所謂領六塵之相為想也。四。行陰。造作之心。能趣于果。名為行。行有六種。大品經中說有六思。思即是行。謂於六想之後。各起不善業善業之二業也。五。識陰。了別所緣之境為識。識有六種。即是六識。
十種魔軍
法數曰。一貪慾。二憂愁。三飢渴。四渴愛。五睡眠。六怖畏。七疑悔。八嗔恚。九利養。十自高慢。是為十種魔軍。
止觀四魔
止觀禪要云。魔有四種。一煩惱魔。二陰入界魔。三死魔。四鬼神魔。上三種。皆是世間之事。及隨人自心所生。鬼神魔。相有三種。一者精魅。十二時獸變化。作種種形色。惱惑行人。各當其時而來。二者堆剔鬼。亦作種種異相。來惱行人。三者魔惱。是魔多化作三種五塵境界相。來破善心。一作
【現代漢語翻譯】 現代漢語譯本 別別不同故：指各種各樣的不同原因。
百種魔： 指《楞嚴經》所說的色、受、想、行、識五陰之魔，每陰各有二十種魔，總共一百種。初門解釋說，之所以稱為『陰』，是因為『陰』有覆蓋之意，能覆蓋出世間的真明智慧，增長生死輪迴，聚集散滅，連綿不絕，所以稱為『陰』。一、色陰：有形質阻礙之法，稱為色。色有十四種，即四大（地、水、火、風）、五根（眼、耳、鼻、舌、身）、五塵（色、聲、香、味、觸），這些都是色法。二、受陰：領納所緣之境，稱為受。受有六種，即六觸（眼觸、耳觸、鼻觸、舌觸、身觸、意觸）因緣所生的六受。由於所緣之境有違（不喜歡）、順（喜歡）、非違非順（不喜不喜歡）的區別，所以六受也各有苦受、樂受、不苦不樂受的差異。三、想陰：能取所領之緣相，稱為想。想有六種，即領納六塵之相而生想。四、行陰：造作之心，能趨向于果報，稱為行。行有六種，《大品經》中說有六思，思即是行，指在六想之後，各自產生不善業和善業兩種業。五、識陰：了別所緣之境，稱為識。識有六種，即是六識（眼識、耳識、鼻識、舌識、身識、意識）。
十種魔軍： 《法數》中說：一、貪慾，二、憂愁，三、飢渴，四、渴愛，五、睡眠，六、怖畏，七、疑悔，八、嗔恚，九、利養，十、自高慢。這被稱為十種魔軍。
止觀四魔： 《止觀禪要》中說，魔有四種：一、煩惱魔，二、陰入界魔，三、死魔，四、鬼神魔。前三種都是世間之事，以及隨人自心所生。鬼神魔的相有三種：一、精魅，十二時獸變化，作出種種形色，惱亂迷惑修行人，各在其時而來。二、堆剔鬼，也作出種種異相，來惱亂修行人。三、魔惱，是魔多化作三種五塵境界相，來破壞善心，一作...
【English Translation】 English version Different Causes and Conditions: Refers to various different causes and conditions.
Hundred Types of Mara (Demon): Refers to the Maras of the five skandhas (aggregates) of form (rupa), feeling (vedana), perception (samjna), mental formations (samskara), and consciousness (vijnana) as described in the Surangama Sutra, with twenty types of Mara for each skandha, totaling one hundred types. The initial explanation states that they are called 'skandhas' because 'skandhas' have the meaning of covering, capable of covering the wisdom of true enlightenment that transcends the world, increasing the cycle of birth and death, gathering and dispersing without end, hence they are called 'skandhas.' 1. Rupa Skandha (Form Aggregate): Phenomena with shape and obstruction are called rupa (form). There are fourteen types of rupa, namely the four great elements (earth, water, fire, wind), the five sense organs (eye, ear, nose, tongue, body), and the five sense objects (form, sound, smell, taste, touch), all of which are rupa phenomena. 2. Vedana Skandha (Feeling Aggregate): The reception and experience of what is perceived is called vedana (feeling). There are six types of vedana, namely the six feelings arising from the conditions of the six contacts (eye contact, ear contact, nose contact, tongue contact, body contact, mind contact). Since the perceived objects have distinctions of being unfavorable, favorable, and neither unfavorable nor favorable, the six feelings also have differences of painful feeling, pleasant feeling, and neither painful nor pleasant feeling. 3. Samjna Skandha (Perception Aggregate): The ability to grasp the characteristics of what is perceived is called samjna (perception). There are six types of samjna, namely perceiving the characteristics of the six sense objects and giving rise to perception. 4. Samskara Skandha (Mental Formations Aggregate): The mind that creates and moves towards results is called samskara (mental formations). There are six types of samskara. The Mahaprajnaparamita Sutra speaks of six thoughts, and thought is samskara, referring to the arising of both unwholesome and wholesome karma after the six perceptions. 5. Vijnana Skandha (Consciousness Aggregate): The ability to distinguish the perceived object is called vijnana (consciousness). There are six types of vijnana, which are the six consciousnesses (eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness, mind consciousness).
Ten Kinds of Mara Armies: The Fa Shu (Numerical Categories) states: 1. Greed, 2. Sorrow, 3. Hunger, 4. Thirst for love, 5. Sleep, 6. Fear, 7. Doubt and regret, 8. Anger, 9. Gain and support, 10. Arrogance. These are called the ten kinds of Mara armies.
Four Maras in Samatha-vipassana (Calm Abiding and Insight): The Zhi Guan Chan Yao (Essentials of Samatha-vipassana Meditation) states that there are four types of Mara: 1. Klesa Mara (Affliction Mara), 2. Skandha-ayatana-dhatu Mara (Skandha, Sense Base, and Realm Mara), 3. Mrtyu Mara (Death Mara), 4. Devaputra Mara (Demonic Being Mara). The first three are worldly matters and arise from one's own mind. The appearance of Devaputra Mara has three types: 1. Jingmei (Spirits), transforming into various shapes and colors according to the twelve time periods, disturbing and confusing practitioners, each coming at its respective time. 2. Duitigui (Piling-up Ghosts), also creating various strange appearances to disturb practitioners. 3. Mo Nao (Demonic Disturbance), where Mara often transforms into the appearances of the three types of five sense objects to destroy wholesome minds, one being...
違情事。則可畏五塵。二作順情事。則可愛五塵。三作非違非順事。則平等五塵。動亂人心。令失禪定也○大集經云。斷集諦。是降煩惱魔。知苦諦。是降陰魔。修道諦。是降天魔。證滅諦。是降死魔。但彼云鬼神魔。此雲天魔。天魔尚能降之。況鬼神乎。
凈名四魔
一欲魔。二身魔。三死魔。四天魔。什曰。得無生忍。煩惱永斷。故降欲魔。得法身。則更不得身。故降身魔。無身則無死。故降死魔。無三魔。則波旬不得其便。故降天魔。什又曰。波旬。秦言殺者。常欲斷人慧命。故名殺者。亦名惡中惡魔王最甚也。
凈土資糧全集卷之六(終)
No. 1162-I 凈土資糧全集(後集) 凈土資糧全集後序
復真居士未艾年。遂厭人間事。修出世間法。因稟教於 蓮池上人。得如來正印。一念皈依凈土。既稀齡矣。每睹其鄉人。邪修詭證。忘以大乘為名。至混真理。心切憫之。於是衍其師說。作凈土資糧全集。振咸英而驚瓦缶。揭日月而擯磷螢。將令邪魔外道頓省前非。同趣極樂。此之用心。儻亦 接引導師慈悲無量之心歟。蓋桐邑于嘉禾。最為僻壤。不若通都大邑。多有十方聖賢。絡繹往來。故其居人不聞正法。而易為異說所動。眾盲火坑。此居士所深憫也。是書出將桐
【現代漢語翻譯】 現代漢語譯本： 違背情慾的事情，就會畏懼五塵（色、聲、香、味、觸）。二，順應情慾的事情，就會喜愛五塵。三，不做違背也不順應的事情，就會平等對待五塵。五塵會動亂人心，使人失去禪定。大集經說，斷集諦，是降伏煩惱魔；知苦諦，是降伏陰魔；修道諦，是降伏天魔；證滅諦，是降伏死魔。但那裡說的是鬼神魔，這裡說的是天魔。天魔尚且能降伏，何況鬼神呢？ 凈名經中的四魔： 一、欲魔。二、身魔。三、死魔。四、天魔。鳩摩羅什（Kumārajīva）說，得到無生法忍，煩惱永遠斷除，所以降伏欲魔。得到法身，就不會再有身體，所以降伏身魔。沒有身體就沒有死亡，所以降伏死魔。沒有這三種魔，波旬（Pāpīyas）就無法得逞，所以降伏天魔。鳩摩羅什又說，波旬，在秦語中是『殺者』的意思，常常想要斷絕人的慧命，所以名叫殺者，也叫惡中之惡，是魔王中最厲害的。 《凈土資糧全集》卷之六（終） No. 1162-I 《凈土資糧全集》（後集） 《凈土資糧全集》後序 復真居士在還很年輕的時候，就厭倦了人間的事情，修習出世間的佛法。因為向蓮池大師（Lianchi）稟受教誨，得到了如來（Tathāgata）的正印。一心皈依凈土。已經年紀很大了，常常看到他的鄉人，邪門歪道，詭異的論證，忘記以大乘佛法為名，甚至混淆真理，心裡非常憐憫他們。於是闡發他的老師的學說，寫作《凈土資糧全集》，震動了平庸之輩，像揭示日月一樣摒棄磷火螢光。想要讓邪魔外道立刻醒悟之前的錯誤，一同趨向極樂世界。這樣的用心，或許也是接續引導師阿彌陀佛（Amitābha）慈悲無量的心吧。桐邑這個地方在嘉禾，是最偏僻的地方。不如通都大邑，有很多十方聖賢，絡繹不絕地往來。所以這裡的居民不聽聞正法，而容易被異端邪說所動搖。眾盲入火坑，這是這位居士所深深憐憫的。這本書將要從桐
【English Translation】 English version: To act against one's desires is to fear the five dusts (form, sound, smell, taste, and touch). Second, to act in accordance with one's desires is to love the five dusts. Third, to act neither against nor in accordance with one's desires is to treat the five dusts equally. The five dusts disturb people's minds, causing them to lose their samadhi. The Mahāsaṃnipāta Sūtra says that cutting off the Samudaya Satya (truth of the origin of suffering) is subduing the kleśa-māra (demon of afflictions); knowing the Duḥkha Satya (truth of suffering) is subduing the skandha-māra (demon of aggregates); cultivating the Mārga Satya (truth of the path) is subduing the deva-māra (demon of heavenly beings); realizing the Nirodha Satya (truth of cessation) is subduing the mṛtyu-māra (demon of death). However, that sutra speaks of demons of ghosts and spirits, while this speaks of deva-māra. If even deva-māra can be subdued, how much more so ghosts and spirits? The Four Māras in the Vimalakīrti Sūtra: 1. Kleśa-māra (Demon of desire). 2. Skandha-māra (Demon of the body). 3. Mṛtyu-māra (Demon of death). 4. Deva-māra (Demon of heavenly beings). Kumārajīva said that upon attaining Anutpattika-dharma-kṣānti (acquiescence in the non-arising of dharmas), afflictions are permanently cut off, hence subduing the kleśa-māra. Upon attaining Dharmakāya (Dharma body), one will no longer have a physical body, hence subduing the skandha-māra. Without a body, there is no death, hence subduing the mṛtyu-māra. Without these three māras, Pāpīyas (the Evil One) cannot take advantage, hence subduing the deva-māra. Kumārajīva also said that Pāpīyas, in the Qin language, means 'killer,' as he constantly seeks to cut off people's wisdom-life, hence the name 'killer,' also known as the worst of the worst, the most extreme of demon kings. The Complete Collection of Resources for Pure Land, Volume 6 (End) No. 1162-I The Complete Collection of Resources for Pure Land (Later Collection) Postscript to the Complete Collection of Resources for Pure Land Layman Fuzhen, at a young age, became weary of worldly affairs and cultivated the Dharma of transcending the world. Having received teachings from Master Lianchi, he obtained the Tathāgata's seal of approval. With a single-minded devotion, he took refuge in the Pure Land. Now at an advanced age, he often sees his fellow villagers engaging in heretical practices and deceptive proofs, forgetting the name of Mahāyāna Buddhism, even to the point of confusing the truth, and he feels deep compassion for them. Therefore, he elaborated on his teacher's teachings and wrote the Complete Collection of Resources for Pure Land, shaking the mediocre and startling the earthenware pots, revealing the sun and moon and rejecting the phosphorescent fireflies. He intends to make the demons and heretics immediately awaken to their past mistakes and together strive towards the Land of Ultimate Bliss. Such intention is perhaps also continuing the immeasurable compassionate heart of the guiding teacher, Amitābha. Tongyi, in Jiahe, is the most remote place. It is not like the large cities, where many sages and virtuous beings from the ten directions come and go in an endless stream. Therefore, the residents here do not hear the true Dharma and are easily swayed by heterodox teachings. The blind masses entering the fiery pit is what this layman deeply laments. This book will be published from Tong
之人𢥠然悔。翕然趨乎。經云。為人說法竟。己事已畢。居士其有是乎。雖然余聞修持凈土之法。悟與未悟。皆所當遵。故大菩薩如馬鳴龍樹。大善知識如慧遠永明。斤斤自度。忉忉度他。歷有明徴。同躋勝果。信苦海之舟航。化邦之公據也。直利桐人已哉。是序。
萬曆歲次癸巳秋九月吉鹽官古印居士仇云鳳和南撰
No. 1162-J 凈土資糧全集後序
餘三刻資糧。與昔人之居室略相似。初刻者始有而合。再刻者少有而完。終刻者富有而美。然則是三刻也。始有少有者。果劣於富有。而富有者。果優於始有少有乎。是不然。觀于華嚴綸貫之言而可知矣。彼云佛道貴圓融。而圓融有二義。一者因該果海。二者果徹因源。如始有少有者。以最上乘之理。詳著於三乘之後。是謂果徹因源。富有者。於三乘之中。而遍具最上乘之理。是謂因該果海。其為圓融則一也。尚何優劣之有哉。是雖文有詳略詞有精粗。修凈業者。茍能會其圓融之義。而不貴于多見多聞。則雖始有少有。均為適道之資。所謂最上乘者。不外此而得之矣。若徒侈其文。夸其詞。而乏體會力行之功。則雖富有者。不免於空數他寶。于最上乘竟何俾哉。故曰。三刻無優劣。顧人所修何如耳。若昧圓融之義。而妄有取捨于其間。多見
其識之陋矣。唯善學者當自知之。
萬曆歲次戊戌冬十月吉旦復真居士莊廣還識
No. 1162-K 凈土資糧全集䟦
(男)聞凈土著述。簡冊相望。而 大人猶惓惓于資糧全集者。何也。蓋學人之纂輯。博採非難。而摘要為難。摘要非難。而兼備為難。惟茲眾生。品類不一。其根利者。直透玄機。其根鈍者。須由漸次。非可概而論也。故摘要者。必本末兼資。賢愚咸獲而後可。如黃檗心要等書。排斥諸法。而大闡厥宗。于探玄劇懿者得矣。然語上而遺下。在中下者無仰攀之益。如中峰三時繫念等書。專修凈業。而禮誦有方。于循序漸進者得矣。然語粗而遺精。在上智者有下抑之羞。以是而稱全書。未也。唯是資糧之集也。觀日課諸篇。則中下乘之事。是心要等所未備也。而可為下學者之漸門。誦兼禪之章。則最上乘之理。是繫念等所未及也。而可為上達者之頓悟。合上下。貫精粗無所不備。無所不該。如睟盤示兒。任其意之所取。隨其力之所及。而利鈍者咸有獲焉。可謂全書矣。可謂全書矣。豈徒以傍搜博採而後謂之全集也哉。吾知凈土著述。通之人人而可行。推之世世而無弊者。必是其選也。是為䟦。
男芳林稽首和南書
No. 1162-L 直音略訓
凈業弟
【現代漢語翻譯】 他的見識太淺薄了。只有善於學習的人才應當自己明白這個道理。
萬曆戊戌年（註：明神宗萬曆二十六年，公元1598年）冬季十月吉日，復真居士莊廣還敬識。
No. 1162-K 《凈土資糧全集》跋
（男芳林）聽說關於凈土的著作，數量很多，簡冊相連。而大人您仍然如此關注《資糧全集》，是為什麼呢？因為學人編纂書籍，廣泛蒐集資料並不難，但提煉要點卻很難；提煉要點不難，但兼顧全面就更難了。只因這些眾生，品類不一，根器銳利的人，可以直接領悟玄妙的機理；根器遲鈍的人，必須通過循序漸進的方式。不能一概而論。所以提煉要點的人，必須本末兼顧，使賢能和愚鈍的人都能有所收穫才可以。比如像《黃檗心要》（Huangbo Xinyao）這樣的書，排斥其他法門，而大力闡揚自己的宗派，對於那些深入探究玄妙的人來說是合適的。然而只顧及高層次的人，而忽略了低層次的人，使中下等根器的人沒有可以仰望攀登的益處。比如像《中峰三時繫念》（Zhongfeng Sanshi Xinian）這樣的書，專門修習凈土法門，而且禮誦的方法很規範，對於那些循序漸進的人來說是合適的。然而只顧及粗淺的方面，而忽略了精深的方面，使上等智慧的人感到降低了自己的身份。因此，如果僅憑這些就稱為『全書』，是不夠的。只有這部《資糧全集》，觀看其中的『日課』等篇章，就包含了中下乘的事情，這是《心要》等書所沒有具備的，可以作為下等根器的人入門的途徑。誦讀其中兼論禪宗的章節，就包含了最上乘的道理，這是《繫念》等書所沒有涉及的，可以作為上等根器的人頓悟的契機。結合上下，貫穿精粗，無所不備，無所不包。就像睟盤（Sui Pan，人名）教導兒子一樣，任憑他按照自己的意願選取，根據自己的能力學習，使根器銳利和遲鈍的人都能有所收穫。這才能稱得上是『全書』啊！這才能稱得上是『全書』啊！難道僅僅憑藉廣泛蒐集資料就稱之為『全集』嗎？我知道凈土的著作，能夠讓所有人都理解並且可以實行，推行到世世代代都不會有弊端的，必定是這樣的選擇。這就是跋。
男芳林稽首和南書
No. 1162-L 《直音略訓》
凈業弟
【English Translation】 His knowledge is shallow. Only good learners should know this themselves.
Respectfully written by layman Zhuang Guanghuan, the Fuzhen resident, on an auspicious day in the tenth month of winter in the Wuxu year of the Wanli reign (Note: the 26th year of the Wanli Emperor of the Ming Dynasty, 1598 AD).
No. 1162-K Postscript to the Complete Collection of Pure Land Resources
(Nan Fanglin) I have heard that there are many Pure Land writings, with scrolls lined up one after another. Why is it that you, sir, are still so concerned about the Complete Collection of Resources? It is because for scholars to compile books, it is not difficult to collect widely, but it is difficult to extract the essentials; it is not difficult to extract the essentials, but it is even more difficult to be comprehensive. It is only because these sentient beings are of different kinds, those with sharp faculties can directly understand the profound mechanisms, while those with dull faculties must proceed gradually. It cannot be generalized. Therefore, those who extract the essentials must consider both the fundamental and the superficial, so that both the wise and the foolish can gain something. For example, books like the 'Huangbo Xinyao' (Huangbo Xinyao, 'Essentials of Huangbo's Mind Transmission') reject other Dharma gates and vigorously promote their own sect, which is suitable for those who deeply explore the mysteries. However, it only caters to those at a higher level and neglects those at a lower level, so that those with medium and lower faculties have no benefit to look up to and climb. For example, books like the 'Zhongfeng Sanshi Nian' (Zhongfeng Sanshi Nian, 'Three Times Recollection of Amitabha Buddha by Master Zhongfeng') focus on cultivating the Pure Land practice and have well-regulated methods of recitation, which is suitable for those who proceed step by step. However, it only caters to the superficial aspects and neglects the profound aspects, so that those with superior wisdom feel ashamed of lowering themselves. Therefore, it is not enough to call these 'complete books'. Only this 'Complete Collection of Resources', when viewing the chapters such as 'Daily Practice', contains the matters of the middle and lower vehicles, which the 'Xinyao' and other books do not have, and can serve as an entry point for those with lower faculties. Reading the chapters that discuss Chan (Zen) Buddhism also contains the principles of the highest vehicle, which the 'Nian' and other books do not cover, and can serve as an opportunity for those with superior faculties to have a sudden enlightenment. Combining the upper and lower, and encompassing the profound and superficial, it is all-encompassing and all-inclusive. Just like Sui Pan (Sui Pan, a person's name) teaching his son, allowing him to choose according to his own wishes and learn according to his own abilities, so that both those with sharp and dull faculties can gain something. This can be called a 'complete book'! This can be called a 'complete book'! Is it merely by widely collecting materials that it can be called a 'complete collection'? I know that Pure Land writings that can be understood and practiced by everyone, and that can be promoted for generations without any drawbacks, must be such a selection. This is the postscript.
Nan Fanglin bows and writes with respect.
No. 1162-L 'Straight Pronunciation and Brief Explanation'
Disciple of Pure Karma
子 沈廣近 考訂
前集
裓
(音革衣衽也)。
剎那
(上綽下奴須臾也)。
雜
(與雜同)。
瓔珞
(上英下落身飾也)。
酥酡
(上疏下徒牛酥酒也)。
涅槃
(上業下盤佛示寂也)。
娟
(音捐)。
篋
(音怯藏書匣也)。
購
(音垢與贖同)。
拈
(音嚴揭示也)。
啻
(音翅不止如是)。
枵
(音囂虛也)。
咄
(音得咨語也)。
砥
(音底砥柱也)。
鋟
(音侵梓刻也)。
捍
(音汗阻格)。
槜
(音醉)。
偈
(音忌頌也)。
檗
(音柏黃檗也)。
吻
(音刎口角也)。
剞劂
(上其下掘梓匠)。
第一卷
梵
(音犯西域名)。
迦
(加音)。
伽
(笳音)。
眴
(音愃目搖也)。
蛸
(音消飛蟲也)。
蠕
(音需蟲行貌)。
訛
(音俄差訛也)。
【現代漢語翻譯】 現代漢語譯本 子 沈廣近 考訂
前集
裓 (音革，衣襟的意思)。
剎那 (上音綽下音奴，極短的時間)。
雜 (與『雜』字相同)。
瓔珞 (上音英下音落，身體的裝飾品)。
酥酡 (上音疏下音徒，牛的提煉物和酒)。
涅槃 (上音業下音盤，佛的示寂)。
娟 (音捐)。
篋 (音怯，收藏書籍的匣子)。
購 (音垢，與『贖』字相同)。
拈 (音嚴，揭示)。
啻 (音翅，不只是這樣)。
枵 (音囂，空虛)。
咄 (音得，呵斥的語氣詞)。
砥 (音底，砥柱)。
鋟 (音侵，在梓木上雕刻)。
捍 (音汗，阻擋)。
槜 (音醉)。
偈 (音忌，頌歌)。
檗 (音柏，黃檗)。
吻 (音刎，嘴角)。
剞劂 (上音其下音掘，木匠)。
第一卷
梵 (音犯，西方的地名)。
迦 (加音)。
伽 (笳音)。
眴 (音愃，眼睛轉動)。
蛸 (音消，飛蟲)。
蠕 (音需，蟲子爬行的樣子)。
訛 (音俄，錯誤)。
【English Translation】 English version Compiled and proofread by Zi Shen Guangjin
Previous Collection
裓 (gé): The lapel of a garment.
剎那 (chànà): (Pronounced shàng chuò xià nú) An extremely short period of time.
雜 (zá): Same as the character 『雜』 (zá).
瓔珞 (yīngluò): (Pronounced shàng yīng xià luò) Body ornaments.
酥酡 (sūtuó): (Pronounced shàng shū xià tú) Clarified butter from cow's milk and wine.
涅槃 (nièpán): (Pronounced shàng yè xià pán) The passing away of the Buddha.
娟 (juān): Pronounced juān.
篋 (qiè): Pronounced qiè. A box for storing books.
購 (gòu): Pronounced gòu. Same as 『贖』 (shú), to redeem.
拈 (niān): Pronounced yán. To reveal or point out.
啻 (chì): Pronounced chì. Not just like this.
枵 (xiāo): Pronounced xiāo. Empty.
咄 (duō): Pronounced dé. A scolding interjection.
砥 (dǐ): Pronounced dǐ. Whetstone.
鋟 (qǐn): Pronounced qīn. To engrave on woodblocks.
捍 (hàn): Pronounced hàn. To block or resist.
槜 (zuì): Pronounced zuì.
偈 (jì): Pronounced jì. A verse or hymn.
檗 (bò): Pronounced bò. Cork tree.
吻 (wěn): Pronounced wěn. Corner of the mouth.
剞劂 (jījué): (Pronounced shàng qí xià jué) Carpenter.
Volume 1
梵 (fàn): Pronounced fàn. A western region name.
迦 (jiā): Pronounced jiā.
伽 (qié): Pronounced qié.
眴 (xuàn): Pronounced xuàn. To wink.
蛸 (shāo): Pronounced xiāo. A flying insect.
蠕 (rú): Pronounced rú. The appearance of worms crawling.
訛 (é): Pronounced é. Error.
慳
(音刊吝也)。
羼
(音斬忍辱也)。
恚
(于避切恨怒也)。
般若
(上百下喏智慧也)。
噬
(音逝咬也)。
閻
(音嚴王名地名)。
賾
(音責煩也)。
曇
(音潭釋姓瞿曇)。
囂
(音熇自得貌)。
哂
(音審微笑也)。
擔
(音檐負荷也)。
翛
(音消飛羽貌)。
殞
(音𠃔滅也)。
圩
(音於人名)。
幻
(音患幻化惑也)。
炫
(音眩人名)。
翊
(音弋輔衛也)。
鄞
(音唫縣名)。
幢
(音床幢幡也)。
龕
(音鼾棺類)。
榻
(音塔床也)。
跏趺
(上加下夫坐法也)。
歘
(許勿切暴起也)。
楯
(音循欄干也)。
癡
(與癡同)。
嚚
(音銀語聲頑嚚也)。
喑
(音陰聲啞也)。
第二卷
輥
(音滾)。
汩
(音骨汩沒也)。
【現代漢語翻譯】 現代漢語譯本 慳 (qiān)：吝嗇。 羼 (chàn)：摻雜，忍辱。 恚 (huì)：怨恨，憤怒。 般若 (bō rě)：智慧。 噬 (shì)：咬。 閻 (yán)：閻王，地名。 賾 (zé)：煩瑣。 曇 (tán)：釋迦牟尼的姓氏，瞿曇 (Qútán)。 囂 (xiāo)：自鳴得意。 哂 (shěn)：微笑。 擔 (dān)：揹負。 翛 (xiāo)：羽毛飛翔的樣子。 殞 (yǔn)：消滅。 圩 (wéi)：人名。 幻 (huàn)：幻化，迷惑。 炫 (xuàn)：人名。 翊 (yì)：輔佐，護衛。 鄞 (yín)：縣名。 幢 (chuáng)：幢幡。 龕 (kān)：類似棺材的容器。 榻 (tà)：床。 跏趺 (jiā fū)：一種坐姿。 歘 (xū)：突然興起。 楯 (shǔn)：欄桿。 癡 (chī)：同『癡』。 嚚 (yín)：說話聲音，頑固。 喑 (yīn)：聲音嘶啞。 第二卷 輥 (gǔn)：滾動。 汩 (gǔ)：沉沒。
【English Translation】 English version 慳 (qiān): Stingy. 羼 (chàn): To mix, to endure humiliation (Renru). 恚 (huì): Resentment, anger. 般若 (bō rě): Wisdom (Prajna). 噬 (shì): To bite. 閻 (yán): Yama (King of the Underworld), place name. 賾 (zé): Troublesome, complicated. 曇 (tán): Shakyamuni's surname, Gautama (Qútán). 囂 (xiāo): Self-satisfied appearance. 哂 (shěn): To smile slightly. 擔 (dān): To carry on the back. 翛 (xiāo): The appearance of feathers flying. 殞 (yǔn): To perish. 圩 (wéi): A person's name. 幻 (huàn): Illusion, delusion. 炫 (xuàn): A person's name. 翊 (yì): To assist, to protect. 鄞 (yín): A county name. 幢 (chuáng): A banner. 龕 (kān): A container similar to a coffin. 榻 (tà): A bed. 跏趺 (jiā fū): A sitting posture (lotus position). 歘 (xū): To rise suddenly. 楯 (shǔn): A railing. 癡 (chī): Same as '癡' (foolishness). 嚚 (yín): Speaking sound, stubborn. 喑 (yīn): Hoarse voice. Volume 2 輥 (gǔn): To roll. 汩 (gǔ): To sink.
趁
(春去聲趕趁也)。
喆
(與哲同人名)。
刷
(音說刷印也)。
汞
(烘上聲水銀也)。
啖
(音但食也)。
筌
(音千捕魚竹器)。
殑
(音擎掣縮也)。
鑊
(胡郭切鼎釜)。
飼哺
(上慈下步與食也)。
詆訶
(上抵下呵諦誹也)。
鐫
(音煎刻也)。
第三卷
耨
(乃豆切)。
翹
(音喬首望)。
瀝
(音立)。
愍
(音憫)。
𥧌
(音妹目閉)。
灌
(音貫)。
爇
(如劣切)。
炷
(音注)。
第四卷
舛
(音喘乖舛)。
錯
(倉各切乖誤)。
睟
(音燧)。
啖
(音淡)。
黻
(音弗)。
攘
(音瀼物自來而取)。
較
(音覺)。
藉
(音謝)。
韜
(音滔藏也)。
湎
(音免沉沉淫佚)。
憤惋
(上忿下宛)。
【現代漢語翻譯】 現代漢語譯本 趁 (chèn)：（春去聲趕趁也）。 喆 (zhé)：（與哲同人名）。 刷 (shuā)：（音說刷印也）。 汞 (gǒng)：（烘上聲水銀也）。 啖 (dàn)：（音但食也）。 筌 (quán)：（音千捕魚竹器）。 殑 (qíng)：（音擎掣縮也）。 鑊 (huò)：（胡郭切鼎釜）。 飼哺 (sì bǔ)：（上慈下步與食也）。 詆訶 (dǐ hē)：（上抵下呵諦誹也）。 鐫 (juān)：（音煎刻也）。 第三卷 耨 (nòu)：（乃豆切）。 翹 (qiáo)：（音喬首望）。 瀝 (lì)：（音立）。 愍 (mǐn)：（音憫）。 𥧌 (mèi)：（音妹目閉）。 灌 (guàn)：（音貫）。 爇 (ruò)：（如劣切）。 炷 (zhù)：（音注）。 第四卷 舛 (chuǎn)：（音喘乖舛）。 錯 (cuò)：（倉各切乖誤）。 睟 (suì)：（音燧）。 啖 (dàn)：（音淡）。 黻 (fú)：（音弗）。 攘 (rǎng)：（音瀼物自來而取）。 較 (jiào)：（音覺）。 藉 (jiè)：（音謝）。 韜 (tāo)：（音滔藏也）。 湎 (miǎn)：（音免沉沉淫佚）。 憤惋 (fèn wǎn)：（上忿下宛）。
【English Translation】 English version 趁 (chèn): (Following and catching up as spring departs). 喆 (zhé): (Same as 哲, a personal name). 刷 (shuā): (Pronounced 'shuō', meaning brushing and printing). 汞 (gǒng): (Rising tone, meaning mercury). 啖 (dàn): (Pronounced 'dàn', meaning to eat). 筌 (quán): (Pronounced 'qiān', bamboo fish trap). 殑 (qíng): (Pronounced 'qíng', meaning to pull back or shrink). 鑊 (huò): (Pronounced 'huò', a cauldron or pot). 飼哺 (sì bǔ): (Feeding; 'sì' means to feed, 'bǔ' means to give food). 詆訶 (dǐ hē): (To slander; 'dǐ' means to resist, 'hē' means to scold and defame). 鐫 (juān): (Pronounced 'jiān', meaning to engrave). Volume 3 耨 (nòu): (Pronounced 'nòu'). 翹 (qiáo): (Pronounced 'qiáo', meaning to look up with the head). 瀝 (lì): (Pronounced 'lì'). 愍 (mǐn): (Pronounced 'mǐn'). 𥧌 (mèi): (Pronounced 'mèi', meaning eyes closed). 灌 (guàn): (Pronounced 'guàn'). 爇 (ruò): (Pronounced 'ruò'). 炷 (zhù): (Pronounced 'zhù'). Volume 4 舛 (chuǎn): (Pronounced 'chuǎn', meaning deviation or error). 錯 (cuò): (Pronounced 'cuò', meaning mistake or error). 睟 (suì): (Pronounced 'suì'). 啖 (dàn): (Pronounced 'dàn'). 黻 (fú): (Pronounced 'fú'). 攘 (rǎng): (Pronounced 'rǎng', meaning to take something that comes on its own). 較 (jiào): (Pronounced 'jiào'). 藉 (jiè): (Pronounced 'xiè'). 韜 (tāo): (Pronounced 'tāo', meaning to hide or conceal). 湎 (miǎn): (Pronounced 'miǎn', meaning to indulge in or be addicted to). 憤惋 (fèn wǎn): ('fèn' means resentment, 'wǎn' means regret).
髓
(音洗骨髓)。
踞
(音句)。
眵
(充支切眼眵)。
屎
(音矢糞也)。
尿
(鳥去聲小便與溺同)。
丑
(音丑)。
茖
(音格切山蔥也)。
廁
(音次坑廁也)。
瞥
(音撇暫見)。
貸
(音態借也)。
犒
(音靠賞賜)。
挽
(還上聲)。
戮
(音六殺也)。
禴
(音狹薄祭)。
犧牲
(上希下生)。
鱷
(音諤食人魚也一生百卵及成形有為蛇為龜蛟者)。
蠢
(春上聲)。
蹋
(攤入聲)。
毳
(音翠細毛褥)。
飫
(于據切食過多)。
玷
(音斟)。
囹圄
(上令下語獄也)。
剮
(音寡割也)。
貿
(音茂)。
濾
(音利)。
𦦨
(眼去聲火焰也)。
詃
(音艷誘也)。
卮
(音支酒器)。
贓
(音莊賊贓)。
瞰
(慳去聲窺視)。
【現代漢語翻譯】 現代漢語譯本 髓 (suǐ)：指骨髓。 踞 (jù)：蹲坐。 眵 (chī)：眼眵，眼屎。 屎 (shǐ)：糞便。 尿 (niào)：小便。 丑 (chǒu)：地支的第二位。 茖 (gé)：山蔥。 廁 (cè)：廁所。 瞥 (piē)：短暫地看。 貸 (dài)：借出。 犒 (kào)：賞賜。 挽 (wǎn)：拉，牽引。 戮 (lù)：殺戮。 禴 (yuè)：古代春季的薄祭。 犧牲 (xī shēng)：祭祀用的牲畜。 鱷 (è)：食人魚，一生能產百卵，成形後有的會變成蛇、龜或蛟。 蠢 (chǔn)：蠢動，蠕動。 蹋 (tà)：踩，踏。 毳 (cuì)：細毛，用細毛做的褥子。 飫 (yù)：吃得過飽。 玷 (diàn)：污點，瑕疵。 囹圄 (líng yǔ)：監獄。 剮 (guǎ)：割。 貿 (mào)：交易。 濾 (lǜ)：過濾。 𦦨 (yàn)：火焰。 詃 (yàn)：誘騙。 卮 (zhī)：古代的酒器。 贓 (zāng)：贓物。 瞰 (kàn)：從高處往下看，窺視。
【English Translation】 English version 髓 (suǐ): Bone marrow. 踞 (jù): To squat. 眵 (chī): Rheum, eye mucus. 屎 (shǐ): Feces. 尿 (niào): Urine. 丑 (chǒu): The second of the Earthly Branches. 茖 (gé): A type of wild onion. 廁 (cè): Toilet. 瞥 (piē): To glance, to see briefly. 貸 (dài): To lend. 犒 (kào): To reward. 挽 (wǎn): To pull, to draw. 戮 (lù): To kill, to massacre. 禴 (yuè): A thin sacrifice in ancient spring. 犧牲 (xī shēng): Sacrificial animals. 鱷 (è): Crocodile, a man-eating fish that lays hundreds of eggs in its lifetime; some of them become snakes, turtles, or dragons. 蠢 (chǔn): To wriggle, to squirm. 蹋 (tà): To tread, to step on. 毳 (cuì): Fine hair, a mattress made of fine hair. 飫 (yù): To be overfed. 玷 (diàn): A stain, a flaw. 囹圄 (líng yǔ): Prison. 剮 (guǎ): To cut, to slice. 貿 (mào): To trade. 濾 (lǜ): To filter. 𦦨 (yàn): Flames. 詃 (yàn): To entice, to deceive. 卮 (zhī): An ancient wine vessel. 贓 (zāng): Stolen goods, loot. 瞰 (kàn): To look down from a high place, to peep.
弭
(音米)。
拋
(披交切擲也)。
緘
(古咸切束篋也)。
訛
(音娥謬也)。
斗遘
(上聞同下古候切)。
獷
(鉤猛切犬不可附也)。
頰
(音莢面旁)。
窒
(貞入吉)。
撼
(音岸)。
憧
(音沖意不定也)。
欒
(音鸞)。
黡
(音演)。
馗
(音夔)。
䢼
(音恭)。
蟒
(模朗切大蛇)。
耽
(下含切耳大垂也又樂也)。
泐
(音勒法師名宗泐)。
訐
(音決攻人陰私)。
澶
(音專池名)。
饕餮
(上叨下鐵)。
薜荔
(上敞下利)。
喉
(音侯)。
闥
(音塔)。
顓頊
(上專下勖)。
梼杌
(上桃下兀)。
魑
(音[蜎-月+蟲])。
䑛
(音底)。
顗
(尼上聲謹莊貌)。
憊
(滿拜切病也)。
脆
(音翠)。
劊
【現代漢語翻譯】 現代漢語譯本 弭 (mǐ)：（音米）。 拋 (pāo)：（披交切，投擲的意思）。 緘 (jiān)：（古咸切，捆紮箱子的意思）。 訛 (é)：（音娥，錯誤的意思）。 斗遘 (dǒu gòu)：（上同『聞』，下古候切）。 獷 (guǎng)：（鉤猛切，形容狗不讓人靠近）。 頰 (jiá)：（音莢，臉的旁邊）。 窒 (zhì)：（貞入吉）。 撼 (hàn)：（音岸）。 憧 (chōng)：（音沖，心意不定的樣子）。 欒 (luán)：（音鸞）。 黡 (yǎn)：（音演）。 馗 (kuí)：（音夔）。 䢼 (gōng)：（音恭）。 蟒 (mǎng)：（模朗切，大蛇）。 耽 (dān)：（下含切，耳朵大而下垂，也有喜好的意思）。 泐 (lè)：（音勒，法師名宗泐）。 訐 (jié)：（音決，揭發別人的隱私）。 澶 (chán)：（音專，池塘的名字）。 饕餮 (tāo tiè)：（上叨下鐵）。 薜荔 (bì lì)：（上敞下利）。 喉 (hóu)：（音侯）。 闥 (tà)：（音塔）。 顓頊 (zhuān xū)：（上專下勖）。 梼杌 (táo wù)：（上桃下兀）。 魑 (chī)：（音[蜎-月+蟲]）。 䑛 (tiǎn)：（音底）。 顗 (yǐ)：（尼上聲，形容謹慎莊重的樣子）。 憊 (bèi)：（滿拜切，疲病的意思）。 脆 (cuì)：（音翠）。 劊 (guì)：
【English Translation】 English version 弭 (mǐ): (Pronounced mǐ). 拋 (pāo): (Pī jiāo qiè, meaning to throw). 緘 (jiān): (Gǔ xián qiè, meaning to bind a chest). 訛 (é): (Pronounced é, meaning error). 斗遘 (dǒu gòu): (The first character is the same as '聞' (wén), the second is gǔ hòu qiè). 獷 (guǎng): (Gōu měng qiè, describing a dog that cannot be approached). 頰 (jiá): (Pronounced jiá, the side of the face). 窒 (zhì): (Zhēn rù jí). 撼 (hàn): (Pronounced àn). 憧 (chōng): (Pronounced chōng, meaning indecisive). 欒 (luán): (Pronounced luán). 黡 (yǎn): (Pronounced yǎn). 馗 (kuí): (Pronounced kuí). 䢼 (gōng): (Pronounced gōng). 蟒 (mǎng): (Mó lǎng qiè, meaning large snake). 耽 (dān): (Xià hán qiè, meaning large drooping ears, also means to enjoy). 泐 (lè): (Pronounced lè, name of a monk, Zong Le). 訐 (jié): (Pronounced jué, meaning to expose someone's secrets). 澶 (chán): (Pronounced chán, name of a pond). 饕餮 (tāo tiè): (Tāo above, tiè below). 薜荔 (bì lì): (Bì above, lì below). 喉 (hóu): (Pronounced hóu). 闥 (tà): (Pronounced tǎ). 顓頊 (zhuān xū): (Zhuān above, xū below). 梼杌 (táo wù): (Táo above, wù below). 魑 (chī): (Pronounced [蜎-月+蟲]). 䑛 (tiǎn): (Pronounced dǐ). 顗 (yǐ): (Ní rising tone, describing a cautious and solemn appearance). 憊 (bèi): (Mǎn bài qiè, meaning tired and sick). 脆 (cuì): (Pronounced cuì). 劊 (guì):
(古會切)。
惹
(蛇上聲)。
綺
(虛彼切繒)。
慘
(參上聲憂心)。
第五卷
犍
(音乾似豹人首一目)。
葉
(音攝)。
絺
(丑饑切細葛)。
㝹
(音耨)。
匝
(子合切周遍也)。
䭾
(音徒)。
算
(算同)。
閦
(音搐)。
鞞
(音皮)。
紺
(干去聲)。
悖悷
(上背下戾)。
鈍
(音遁)。
鬧
(奴教切不靜也)。
擾
(饒上聲)。
飏
(音恙)。
騭
(音質陰騭)。
解脫
(上[捔*羊]下奪)。
痁
(始廉切)。
勵
(音利)。
撻
(音榻)。
抖擻
(上斗下叟)。
羸
(音雷瘦也)。
演
(音奄習也)。
軟
(同軟)。
勖
(音畜)。
剎
(初轄切幡柱也沙門得法者建幡)。
液
(音溢津液也)。
毅
【現代漢語翻譯】 現代漢語譯本 （古會切）。
惹
（蛇上聲）。
綺
（虛彼切，指一種絲織品）。
慘
（參上聲，憂心的意思）。
第五卷
犍
（音干，像豹子，人頭，一隻眼睛的怪物）。
葉
（音攝）。
絺
（丑饑切，細葛布）。
㝹
（音耨）。
匝
（子合切，周遍的意思）。
䭾
（音徒）。
算
（同『算』）。
閦
（音搐）。
鞞
（音皮）。
紺
（干去聲）。
悖悷
（上『背』下『戾』）。
鈍
（音遁）。
鬧
（奴教切，不安靜的意思）。
擾
（饒上聲）。
飏
（音恙）。
騭
（音質，陰騭）。
解脫
（上[捔*羊]下奪）。
痁
（始廉切）。
勵
（音利）。
撻
（音榻）。
抖擻
（上『斗』下『叟』）。
羸
（音雷，瘦的意思）。
演
（音奄，習的意思）。
軟
（同『軟』）。
勖
（音畜）。
剎
（初轄切，幡柱，沙門得法者建立幡）。
液
（音溢，津液的意思）。
毅
【English Translation】 English version (Gu Hui cut).
Re
(Snake rising tone).
Qi
(Xu Bi cut, refers to a type of silk fabric).
Can
(Can rising tone, meaning worried).
Volume 5
Jian
(Pronounced gan, like a leopard, human head, one-eyed monster).
Ye
(Pronounced she).
Chi
(Chou Ji cut, fine kudzu cloth).
Nou
(Pronounced nou).
Za
(Zi He cut, meaning all around).
Tuo
(Pronounced tu).
Suan
(Same as 'suan').
Chu
(Pronounced chu).
Pi
(Pronounced pi).
Gan
(Gan departing tone).
Bei Li
(Bei above, Li below).
Dun
(Pronounced dun).
Nao
(Nu Jiao cut, meaning not quiet).
Rao
(Rao rising tone).
Yang
(Pronounced yang).
Zhi
(Pronounced zhi, yin zhi).
Liberation
(Above [Jiao*Sheep] below duo).
Shan
(Shi Lian cut).
Li
(Pronounced li).
Ta
(Pronounced ta).
Dousou
(Dou above, Sou below).
Lei
(Pronounced lei, meaning thin).
Yan
(Pronounced yan, meaning practice).
Ruan
(Same as 'ruan').
Xu
(Pronounced xu).
Cha
(Chu Xia cut, banner pole, Shramanas who have attained the Dharma erect banners).
Ye
(Pronounced yi, meaning body fluid).
Yi
(音義)。
濕
(音濕)。
第六卷
羈
(音雞絆也留也)。
撕
(音西警覺也)。
掏
(音箬)。
瞠
(音堂)。
覷
(音砌)。
澀
(音色)。
逶迤
(上于危切下移)。
剩
(音鄭余也)。
滲
(參去聲)。
躊躇
(上籌下遲)。
豎
(音乳)。
竅
(巧去聲隙穴也)。
棙
(音利)。
噍
(才笑切嚼也)。
惉懘
(上尺沾切下滯意不和)。
劇
(音桀甚也)。
闐
(音田)。
鞁
(皮彼切)。
兜鍪
(上當候切下音牟)。
溈
(俱為切水名)。
掉
(音調)。
崛
(音愈)。
捺
(音納)。
塑
(音素)。
剔
(他秋切解骨也)。
匯
(音猬類也)。
摭
(音蔗)。
髯
(音然須也)。
灑
(音灑)。
鐳
(同劉)
【現代漢語翻譯】 現代漢語譯本 （音義）。
濕
（音濕）。
第六卷
羈
（音雞，有絆住、停留的意思）。
撕
（音西，警覺的意思）。
掏
（音箬）。
瞠
（音堂）。
覷
（音砌）。
澀
（音色）。
逶迤
（上于危切，下移）。
剩
（音鄭，剩餘的意思）。
滲
（參去聲）。
躊躇
（上籌下遲）。
豎
（音乳）。
竅
（巧去聲，縫隙、孔洞的意思）。
棙
（音利）。
噍
（才笑切，咀嚼的意思）。
惉懘
（上尺沾切，下滯，意思是意氣不和）。
劇
（音桀，很、甚的意思）。
闐
（音田）。
鞁
（皮彼切）。
兜鍪
（上當候切，下音牟）。
溈
（俱為切，水名）。
掉
（音調）。
崛
（音愈）。
捺
（音納）。
塑
（音素）。
剔
（他秋切，解骨的意思）。
匯
（音猬，類別的意思）。
摭
（音蔗）。
髯
（音然，鬍鬚的意思）。
灑
（音灑）。
鐳
（同劉）
【English Translation】 English version (Phonetic transcription and meaning).
濕 (Shi)
(Pronounced 'Shi').
Volume Six
羈 (Ji)
(Pronounced 'Ji', meaning to restrain or detain).
撕 (Si)
(Pronounced 'Xi', meaning to be alert).
掏 (Tao)
(Pronounced 'Ruo').
瞠 (Cheng)
(Pronounced 'Tang').
覷 (Qu)
(Pronounced 'Qi').
澀 (Se)
(Pronounced 'Se').
逶迤 (Wei Yi)
(First character pronounced 'Yu Wei Qie', second character 'Yi').
剩 (Sheng)
(Pronounced 'Zheng', meaning surplus).
滲 (Shen)
(Pronounced 'Can' with a falling tone).
躊躇 (Chou Chu)
(First character 'Chou', second character 'Chi').
豎 (Shu)
(Pronounced 'Ru').
竅 (Qiao)
(Pronounced 'Qiao' with a falling tone, meaning aperture or hole).
棙 (Li)
(Pronounced 'Li').
噍 (Jiao)
(Pronounced 'Cai Xiao Qie', meaning to chew).
惉懘 (Zhan Zhi)
(First character 'Chi Zhan Qie', second character 'Zhi', meaning discord).
劇 (Ju)
(Pronounced 'Jie', meaning very or extremely).
闐 (Tian)
(Pronounced 'Tian').
鞁 (Bei)
(Pronounced 'Pi Bi Qie').
兜鍪 (Dou Mou)
(First character 'Dang Hou Qie', second character pronounced 'Mou').
溈 (Wei)
(Pronounced 'Ju Wei Qie', name of a river).
掉 (Diao)
(Pronounced 'Diao').
崛 (Jue)
(Pronounced 'Yu').
捺 (Na)
(Pronounced 'Na').
塑 (Su)
(Pronounced 'Su').
剔 (Ti)
(Pronounced 'Ta Qiu Qie', meaning to separate bones).
匯 (Hui)
(Pronounced 'Wei', meaning category).
摭 (Zhi)
(Pronounced 'Zhe').
髯 (Ran)
(Pronounced 'Ran', meaning beard).
灑 (Sa)
(Pronounced 'Sa').
鐳 (Lei)
(Same as Liu)
。
幡
(音翻)。
恂
(音茍)。
皈
(音歸)。
後集
缶
(音負瓦器)。
磷
(音鄰鬼火)。
繹
(音亦治絲也)。
𢥠
(音爽)。
錍
(音𢍉)。
鍵
(音楗)。
氎
(音疊)。
囤
(于影切)。
驪
(音禽雜色馬)。
牝牡
(上顰下畝雌雄也)。
直音略訓(終)
No. 1162-M 復真居士像贊
厚重簡默 東魯流風 云棲一晤 針芥相逢 潛心安養 復此真空 蓮宗要語 輯梓流通 永永法施 利他何窮 必世后仁 正法紹隆 移風易俗 不愧儒宗
萬曆戊戌凈業居士 沈廣近 和南撰
【現代漢語翻譯】 現代漢語譯本 幡 (fān)：（讀作fān）。 恂 (xún)：（讀作xún）。 皈 (guī)：（讀作guī）。 後集 缶 (fǒu)：（讀作fǒu，瓦器）。 磷 (lín)：（讀作lín，鬼火）。 繹 (yì)：（讀作yì，整理絲線）。 𢥠 (shuǎng)：（讀作shuǎng）。 錍 (pī)：（讀作pī）。 鍵 (jiàn)：（讀作jiàn）。 氎 (dié)：（讀作dié）。 囤 (dùn)：（讀作dùn）。 驪 (lí)：（讀作lí，雜色馬）。 牝牡 (pìn mǔ)：（pìn讀作pìn，mǔ讀作mǔ，雌雄）。 直音略訓(終) No. 1162-M 復真居士像贊 厚重簡默，東魯流風，云棲一晤， 針芥相逢，潛心安養，復此真空。 蓮宗要語，輯梓流通，永永法施， 利他何窮，必世后仁，正法紹隆。 移風易俗，不愧儒宗。 萬曆戊戌凈業居士 沈廣近 和南撰
【English Translation】 English version 幡 (fān): (Pronounced fān). 恂 (xún): (Pronounced xún). 皈 (guī): (Pronounced guī). Later Collection 缶 (fǒu): (Pronounced fǒu, earthenware vessel). 磷 (lín): (Pronounced lín, will-o'-the-wisp). 繹 (yì): (Pronounced yì, arranging silk threads). 𢥠 (shuǎng): (Pronounced shuǎng). 錍 (pī): (Pronounced pī). 鍵 (jiàn): (Pronounced jiàn). 氎 (dié): (Pronounced dié). 囤 (dùn): (Pronounced dùn). 驪 (lí): (Pronounced lí, a mixed-color horse). 牝牡 (pìn mǔ): (pìn pronounced pìn, mǔ pronounced mǔ, male and female). Straight Pronunciation and Brief Explanation (End) No. 1162-M Eulogy for the Portrait of Layman Fuzhen Profound and reserved, the style of Donglu, a meeting at Yunqi, Like needle meeting mustard seed, quietly cultivating in peaceful repose, returning to this true emptiness. Essential words of the Lotus School, compiled and circulated, eternally bestowing Dharma, How boundless is the benefit to others, surely future generations will be benevolent, the Proper Dharma will flourish. Transforming customs and changing habits, not ashamed of the Confucian tradition. Composed by Layman Shen Guangjin of Pure Karma in the Wuxu year of the Wanli era, reverently.