X61n1164_凈土十要
卍新續藏第 61 冊 No. 1164 凈土十要
No. 1164-A 靈峰蕅益大師選定凈土十要重刻序
(此序西蜀潘存評點)
凈土法門者何。法界緣起也。何謂法界。吾人現前一念之心。不唯非塊然。亦復非倏爾。才有能起。即屬所緣。非能緣者。不得已強名之曰無相。然虛空兔角亦受無相之名。而虛空有表顯相。兔角有斷無相。非真無相。又不得已強名此無相曰真。唯其無相而真。故十方三世依正色心自他凡聖等法。皆在我現前一念無相真心中炳然齊現。而皆以自心為體。非別有物心無相而真。從心所現一切諸法莫不無相而真。是故於中隨拈一毫末。一一皆具十方三世依正色心自他凡聖等法而無餘欠。乃至一欬一掉一名一字罔非自心之全體大用。而欬掉名字之外更無一法可得。此所謂法界也。何謂法界緣起。聖凡皆此法界。非粗妙。無減增。不涉生死。不幹迷悟。而悟順法界故出生二種涅槃。迷逆法界故妄現二種生死。迷逆生死。法界宛然。無奈眾生從未悟故終不能了。諸佛菩薩愍之。從一真法界起種種因緣。世出世間事類無算。一介螻蟻萬聖互援。神力既同慈心亦等。而眾生迷逆妄故受化不齊。于諸佛菩薩平等光中。有有緣無緣及緣中淺深久近之異。緣分差等化辨從違。
若或無緣徒勞引領。此所謂法界緣起也。是故建化門中只論系珠一義。如法華妙典廣談宿因。先聖以四釋闡明(因緣釋．約教釋．本跡釋．觀心釋)而必以因緣居首。由緣匪一故教網弛張。由教無方故恩德貫徹(指本跡)。由恩不可窮盡故得消歸自己領納家珍(指觀心)。故知因緣即第一義。從上列祖極重時節因緣。良以無法與人亦無語句。情種熟處假說心傳。儻其不然。契理而不契機。有句盡成非量。空花界里無自立宗。華嚴大經王於三藏。末後一著歸重愿王。夫眾生情愛牽連幻成。世界妄執緣影遂立。前塵觸之則生死浩然。究竟皆歸於業海。然而業系之內尚且天經地義萬邦作孚。況諸佛菩薩悲智無涯色心俱寂。本真如以起用。稱法性以垂機。觸之則生死銷亡。究竟皆同歸秘藏大事。該乎九界深恩施(音異)于塵年。無不從此法界流。無不還歸此法界。此與六環業係爲何如而可反恣睽違不從標準。是旨也。精研藏教備考群宗。由忍土而遐攬十虛。從末流而曠觀三際。則求生凈土一法誠法界第一緣起矣。說者謂阿彌愿勝駕越諸方。然諸佛愿等子等心等。法性海中那容優劣。而千經萬論極口指歸樂邦。十方廣長同聲勸贊光壽者何哉。緣在故耳。緣何謂在。信也。何謂不在。不信也。信不在處惡業障之。如夜行者滅火而趨
【現代漢語翻譯】 現代漢語譯本 若沒有因緣，徒勞地引導也是沒有用的。這就是所謂的法界緣起。因此，在建立教化之門中，只談論系珠這一道理。例如《法華經》這部妙典，廣泛地談論了宿世的因緣。先賢用四種解釋來闡明（因緣釋、約教釋、本跡釋、觀心釋），但必定以因緣解釋為首要。因為因緣不是單一的，所以教法的網路才能張弛有度。因為教法沒有固定的方式，所以恩德才能貫徹始終（指本跡）。因為恩德是無法窮盡的，所以才能最終迴歸自己，領納家中的珍寶（指觀心）。所以要知道，因緣就是第一義。歷代祖師都非常重視時節因緣。實在是因為沒有語言文字可以傳達，只能在情種成熟的地方，假借心傳。如果不是這樣，即使契合了道理，也不契合時機。有言語就會變成非量，在虛幻的世界裡無法自立宗派。《華嚴經》是大經之王，在三藏中地位崇高，最後歸結于普賢菩薩的十大愿王。眾生的情愛相互牽連，幻化成世界，虛妄的執著隨著緣影而建立。前塵觸及它，生死就浩浩蕩蕩，最終都歸於業海。然而在業力的束縛之內，尚且有天經地義，萬國信服。更何況諸佛菩薩的悲心和智慧是無邊無際的，色身和心念都寂靜無為。從本真的如來藏中生起妙用，順應法性而垂示機緣。觸及它，生死就會消亡，最終都一同歸於秘藏大事。這恩德涵蓋九界，施予漫長的歲月。沒有什麼不是從此法界流出，沒有什麼不是還歸此法界。這與六道輪迴的業力束縛相比，怎麼可以放縱違背，不遵循標準呢？這就是這個宗旨。精研藏教，詳細考察各個宗派，從娑婆忍土遙望十方虛空，從末流細微之處曠觀過去、現在、未來三際，那麼求生凈土這一法門，實在是法界第一的緣起啊！有人說阿彌陀佛的願力殊勝，超越其他諸佛。然而諸佛的願力平等，心念平等，法性海中哪裡容得下優劣之分呢？而千經萬論都極力指歸極樂世界，十方諸佛廣長舌相，同聲勸贊阿彌陀佛的光壽無量，這是為什麼呢？因為緣分存在啊。什麼叫做緣分存在呢？就是信。什麼叫做緣分不存在呢？就是不信。在不信的地方，惡業就會阻礙，就像夜行的人熄滅了火把一樣。
【English Translation】 English version If there is no cause and condition (緣, yuan - cause; 起, qi - arising), it is futile to guide others. This is what is meant by the 'arising of conditions within the Dharma Realm'. Therefore, within the gate of establishing transformation, only the meaning of the 'string of pearls' is discussed. For example, the wonderful scripture of the Lotus Sutra extensively discusses past causes. The ancient sages elucidated it with four explanations (explanation by cause and condition, explanation by doctrine, explanation by origin and traces, explanation by contemplation), but they always placed the explanation by cause and condition first. Because causes and conditions are not singular, the net of teachings can be relaxed or tightened. Because teachings have no fixed form, grace and virtue can penetrate throughout (referring to origin and traces). Because grace cannot be exhausted, one can ultimately return to oneself, receiving the treasures of one's own home (referring to contemplation). Therefore, know that cause and condition is the primary meaning. The past patriarchs greatly valued the causes and conditions of the time. Truly, there are no words to convey, only a tacit transmission where the seed of emotion is ripe. If it were not so, even if it accords with principle, it would not accord with the occasion. Words would become non-definitive, and one could not establish a sect in the realm of empty flowers. The great Avatamsaka Sutra is the king of the three treasuries (Tripiṭaka), and in the end, it emphasizes the Vows of Samantabhadra (Pu Xian Pusa). The affections of sentient beings are intertwined, creating the illusion of the world, and false attachments are established with the shadows of conditions. When the dust of the past touches it, birth and death flow vast and boundless, ultimately returning to the sea of karma. However, even within the bonds of karma, there are heavenly principles and earthly righteousness, and all nations trust in them. How much more so for the Buddhas and Bodhisattvas, whose compassion and wisdom are boundless, whose form and mind are both still and silent. They arise from the true Tathagatagarbha (如來藏), employing its functions, and they bestow opportunities in accordance with the Dharma-nature. Touching it, birth and death will vanish, and ultimately all will return to the great matter of the secret treasury. This grace covers the nine realms, bestowed over countless years. Nothing does not flow from this Dharma Realm, and nothing does not return to this Dharma Realm. Compared to the karmic bonds of the six realms, how can one be so willful and disobedient, not following the standard? This is the essence of the matter. Diligently study the teachings of the Tripiṭaka, thoroughly examine the various schools, from the Saha world (Suo Po - endurance) reaching out to the ten directions of space, from the subtle streams broadly observing the three periods of past, present, and future, then the Dharma of seeking rebirth in the Pure Land is truly the foremost arising of conditions in the Dharma Realm! Some say that the vows of Amitabha (A mi tuo fo) are superior, surpassing those of all other Buddhas. However, the vows of all Buddhas are equal, their minds are equal, how can there be superiority or inferiority in the sea of Dharma-nature? And why do thousands of scriptures and treatises all point to the Land of Bliss, and the long, broad tongues of the Buddhas in the ten directions all praise the light and life of Amitabha? Because the condition is present. What does it mean for the condition to be present? It means faith. What does it mean for the condition to be absent? It means lack of faith. Where faith is absent, evil karma obstructs, like a person walking in the night extinguishing their torch.
險道。如破浪者卷帆而鼓橫橈。事同背馳寧止紆曲。又諸佛四土。上三土容有橫義。至同居土大都有豎無橫。唯極樂同居橫具四土。是故有情以凡夫而例一生補處國土。即緣生而顯稱性五塵佛身。因應化而見法身真常說法。從眾鳥而聞梵音深遠。以要言之。法法圓融塵塵究竟。教海無一名相可筌蹄。法門無一因果可比擬。然此等希有十方罕聞。而唯在極樂者何哉。緣深故耳。緣何謂深。信深也。何謂淺。信淺也。信根淺處恒情域之。如朝廷之有資格高才皓齒而不遷。如麟鳳之於走飛羽道毛群而一類。何由大方闊步豁破無明。又諸佛度生皆窮累劫。從凡階聖不退為難。今求生極樂但七日竭誠十念傾注。雖陷惡逆悉記往生。才得往生便圓踞三不退地。且見阿彌即見十方諸佛。生極樂即生一切剎海。乃至阿彌一光極樂一塵。悉能于中頓證十方三世依正色心自他凡聖等法。而不出剎那際三昧。夫諸佛度生如彼難。阿彌度生如此易者何哉。緣久故耳。緣何謂久。信久也。何謂近。信近也。信緣近處時分限之。如舍調弓而引別弣。如放馴𩣝而服野駼。戰勝之功當在異日。如上所論專重有緣。緣深則境界難思。非等覺十地所能測。緣久則神力迅速。非三祇百劫所可倫。要之阿彌非有加於吾心也。吾心一念離絕故聖凡無在。吾心萬法頓
【現代漢語翻譯】 現代漢語譯本 險峻的道路。好比破浪的船隻收起風帆，轉而劃動船槳。事情如同背道而馳，哪裡只是迂迴曲折而已。再說諸佛的四種國土（四土：指常寂光土、實報莊嚴土、方便有餘土、凡聖同居土），上面的三種國土或許還有橫向的意義，到了凡聖同居土，大多隻有縱向的提升而沒有橫向的跨越。只有極樂世界的凡聖同居土，橫向具備了四種國土的功德。因此，有情眾生以凡夫的身份，可以比肩一生補處菩薩（一生補處：指下一輩子將成佛的菩薩）的國土。即憑藉因緣生法而顯現稱合自性的五塵佛身（五塵：色、聲、香、味、觸五種外境）。通過應化身而見到法身的真常說法。從眾鳥的鳴叫中聽聞深遠的梵音。總而言之，一切法都圓融無礙，每一微塵都究竟完滿。佛法的教海中，沒有一個名相可以像捕魚的工具一樣捕捉真理。佛法的法門中，沒有一個因果可以用來比擬。然而，這些稀有難得、十方世界罕見的情況，為什麼唯獨在極樂世界才存在呢？因為緣分深厚的緣故。什麼叫做緣分深厚呢？就是信心的深厚。什麼叫做緣分淺薄呢？就是信心的淺薄。信根淺薄的地方，總是被恒常的情執所束縛。好比在朝廷中，有資格高、才華出衆、年輕貌美的人才，卻得不到陞遷。又好比麒麟鳳凰，在走獸飛禽中，也被看作是同類。如何能夠大步向前，徹底破除無明呢？ 再說，諸佛度化眾生，都要窮盡無數劫的時間。從凡夫到聖人，不退轉是非常困難的。現在求生極樂世界，只要七日竭誠，十念傾注，即使是犯下惡逆罪的人，也都被記名可以往生。才得以往生，便圓滿地安住於三種不退轉的地位（三不退：位不退、行不退、念不退）。並且見到阿彌陀佛，就等於見到了十方諸佛。往生極樂世界，就等於往生一切佛剎海會。乃至阿彌陀佛的一道光明，極樂世界的一粒微塵，都能在其中頓悟十方三世的依報、正報、色法、心法、自、他、凡、聖等一切法，而不離開剎那際的三昧（三昧：指心專注一境，達到止觀平衡的境界）。諸佛度化眾生如此艱難，阿彌陀佛度化眾生卻如此容易，這是為什麼呢？因為緣分長久的緣故。什麼叫做緣分長久呢？就是信心的長久。什麼叫做緣分短暫呢？就是信心的短暫。信緣短暫的地方，總是用時間來限制它。好比舍棄了調好的弓箭，而去拉別的弓臂。又好比放走了馴服的馬，而去駕馭野馬。戰勝的功勞，只能寄希望于將來。正如上面所論述的，特別重視有緣。緣分深厚，那麼境界就難以思議，不是等覺菩薩和十地菩薩所能測度的。緣分長久，那麼神力就迅速，不是三大阿僧祇劫和一百劫所能比擬的。總之，阿彌陀佛並沒有增加什麼到我的心中。我心一念離絕，所以聖凡沒有差別。我心萬法頓現，
【English Translation】 English version A perilous path. Like a ship breaking through waves, furling its sails and instead employing oars. The situation is akin to moving in the opposite direction, far more than just meandering. Furthermore, regarding the Four Lands of all Buddhas (Four Lands: the Land of Eternal Tranquility, the Land of Actual Reward, the Land of Expedient Remainder, and the Land of Co-dwelling with Ordinary Beings and Sages), the upper three lands may have horizontal implications, but the Land of Co-dwelling largely has vertical progression without horizontal crossing. Only the Land of Co-dwelling in Sukhavati (極樂) fully embodies the qualities of all four lands horizontally. Therefore, sentient beings, as ordinary individuals, can be compared to the lands of Ekajati-pratibaddha Bodhisattvas (一生補處: Bodhisattvas who will become Buddhas in their next life). That is, through conditioned arising, the Buddha-body of the five sense objects (五塵: the five external realms of form, sound, smell, taste, and touch) that accords with one's nature is manifested. Through the manifested body, one sees the Dharma-body's true and constant Dharma-preaching. From the songs of birds, one hears profound Brahma-sounds. In short, every Dharma is perfectly integrated, and every mote of dust is ultimately complete. In the ocean of teachings, there is not a single name or form that can be used as a tool to capture the truth. In the Dharma-gate, there is not a single cause and effect that can be compared. However, why do these rare and seldom-heard occurrences in the ten directions only exist in Sukhavati (極樂)? It is because of the depth of affinity. What is meant by the depth of affinity? It is the depth of faith. What is meant by shallowness? It is the shallowness of faith. Where the roots of faith are shallow, one is always bound by constant emotional attachments. It is like having qualified, talented, and youthful individuals in the court who are not promoted. It is like the Qilin (麟) and Phoenix (鳳) being regarded as the same as other beasts and birds. How can one stride forward and completely break through ignorance? Furthermore, all Buddhas liberate beings by exhausting countless kalpas. Progressing from an ordinary being to a sage without regression is difficult. Now, seeking rebirth in Sukhavati (極樂) requires only seven days of sincere effort and ten moments of focused recitation. Even those who have committed heinous sins are recorded for rebirth. Upon rebirth, one immediately and perfectly dwells in the three stages of non-retrogression (三不退: non-retrogression in position, practice, and thought). Moreover, seeing Amitabha (阿彌陀佛) is equivalent to seeing all Buddhas in the ten directions. Being born in Sukhavati (極樂) is equivalent to being born in all Buddha-lands. Even a single ray of light from Amitabha (阿彌陀佛) or a single mote of dust in Sukhavati (極樂) can enable one to instantly realize all the laws of the dependent and independent realms, form, mind, self, others, ordinary beings, and sages of the ten directions and three times, without leaving the Samadhi (三昧: a state of concentrated meditation leading to equanimity) of an instant. Why is it so difficult for all Buddhas to liberate beings, yet so easy for Amitabha (阿彌陀佛) to liberate beings? It is because of the length of affinity. What is meant by the length of affinity? It is the length of faith. What is meant by shortness? It is the shortness of faith. Where the affinity of faith is short, one always limits it with time. It is like abandoning a well-tuned bow and drawing another bowstring. It is like releasing a tamed horse and harnessing a wild horse. The merit of victory can only be hoped for in the future. As discussed above, special emphasis is placed on having affinity. If the affinity is deep, then the realm is inconceivable, beyond the comprehension of Bodhisattvas of near-perfect enlightenment and the ten Bhumis (十地). If the affinity is long, then the divine power is swift, incomparable to three great Asankhyeya kalpas and a hundred kalpas. In short, Amitabha (阿彌陀佛) has not added anything to my mind. My mind, in a single thought of detachment, transcends the distinction between sage and ordinary. My mind instantly manifests all Dharmas,
融故四土無在。吾心不屬時劫故十世剎那無在。吾心不屬方隅故微塵剎海無在。吾何歉乎哉。特仗增上因緣一顯發之耳。曾有久習神咒者一夜重魘。見獰物持之置巨石下。其人怖急憶誦素所習咒。遂見獰物倒散裂石而醒。設素未習咒或習未純熟。緣種不深。斯時也欲不寱死得乎。然夢中真言復是何物。倒獰裂石誰實使之。皆即我現前一念之心也。自心神咒喚醒自心魘人。凈土法門亦如是。自心之阿彌還度自心之生死。故知因緣之義甚深甚深。抑聞魘之重者不許持光照。照即死。不許抱令起。抱多失心。唯就闇中俾熟識者大呼其名。連聲呼之無不解者。凈土法門亦如是。劫濁盛時眾生魘重。毋以持名雜參話。毋以粗心習勝觀雜參話。則濁智騰波定起邪見。所謂照之即死者也。習勝觀則非其境界。定起魔事。所謂抱多失心者也。唯以現前一念無明業識之心。令其專稱阿彌陀佛名號。無間一心未有不親證親到者。法門至此愈卑而愈不勝。仰愈淺而愈不可俯。自呼自應自魘自醒。一心之本元頓彰。法界之體用全揭。無庸鉆仰。只么修行。儻未悟透根源。寧可顓蒙合妙。夫顓蒙唸佛。至矣極矣無復加矣。但恐法門之戲論難忘。生死之天懷不切。或執牟尼而視同瓦礫。或以指爪而撮摩虛空。或抉翳而與眼以明。或傳經而苦舌之鳺。
【現代漢語翻譯】 現代漢語譯本： 融合故而四土無所不在。我的心不屬於時間長短，所以十世剎那無所不在。我的心不屬於方位，所以微塵剎海無所不在。我還有什麼可遺憾的呢？只不過憑藉增上因緣來顯發它罷了。曾經有個長久練習神咒的人，一夜裡嚴重地做噩夢，看見兇惡的怪物抓住他，把他放在巨大的石頭下面。這個人恐懼著急，回憶背誦平時所學的神咒，於是看見兇惡的怪物倒地潰散，石頭也裂開了，然後醒了過來。假設平時沒有學習神咒，或者學習得不夠純熟，因緣種子不深厚，這個時候想要不死於噩夢，可能嗎？然而夢中的真言又是什麼東西呢？使怪物倒地裂石的又是誰呢？都是我現前一念的心啊。自心的神咒喚醒自心的魘人。凈土法門也是這樣。自心的阿彌陀佛還度脫自心的生死。所以知道因緣的意義非常深奧。又聽說被魘住嚴重的人，不能用光照，一照就死；不能抱起來，抱起來大多會失去心智。只能在黑暗中讓熟悉的人大聲呼喊他的名字，連續呼喊，沒有不解除的。凈土法門也是這樣。劫濁興盛的時候，眾生被魘住很嚴重。不要用持名唸佛夾雜參禪，不要用粗糙的心去學習殊勝的觀想夾雜參禪，那麼污濁的智慧就會掀起波浪，必定產生邪見，這就是所說的『照之即死』。學習殊勝的觀想，如果不是那個境界，必定會產生魔事，這就是所說的『抱多失心』。只有用現前一念無明業識的心，讓他專心稱念阿彌陀佛名號，沒有不親自證悟親自到達的。凈土法門到這裡越發顯得平易而越發不可戰勝，仰望越發顯得淺顯而越發不可輕視。自己呼喚，自己迴應，自己被魘，自己醒來，一心的本元頓時彰顯，法界的體和用全部揭示。不用費力鉆研仰望，只管這樣修行。如果還沒有領悟透徹根源，寧可專心矇昧地契合妙理。專心矇昧地念佛，達到極致了，沒有可以再增加的了。只是恐怕對法門的戲論難以忘懷，對生死的緊迫感不真切，或者執著牟尼寶珠卻視同瓦礫，或者用指甲去撮摩虛空，或者挖掉眼翳卻給眼睛光明，或者傳誦佛經卻像鵓鴣一樣叫苦了舌頭。
【English Translation】 English version: Being all-pervasive, the Four Pure Lands are nowhere absent. My mind does not belong to time, therefore the ten epochs and instants are nowhere absent. My mind does not belong to any direction, therefore the ocean of lands in minute dust motes is nowhere absent. What do I have to regret? It is merely relying on the augmenting conditions to manifest it. There was once someone who had long practiced divine mantras, who had a severe nightmare one night. He saw a ferocious monster seize him and place him under a giant rock. In fear and urgency, he recalled and recited the mantras he had learned, and then saw the ferocious monster collapse and scatter, and the rock split apart, and then he awoke. Suppose he had not learned the mantras, or had not learned them purely, and the seeds of the conditions were not deep, would he not have died in the nightmare at that time? However, what were the true words in the dream? Who actually caused the monster to collapse and the rock to split? It is all my present moment of mind. The mantra of one's own mind awakens the nightmare person of one's own mind. The Pure Land Dharma-door is also like this. One's own Amitābha also delivers one's own cycle of birth and death. Therefore, know that the meaning of conditions is very profound. Furthermore, it is heard that for those who are severely afflicted by nightmares, one should not shine light on them, for shining light will cause death; one should not hug them to lift them up, for hugging them will mostly cause loss of mind. Only in the darkness should a familiar person loudly call their name, and continuously call it, and there is no one who is not relieved. The Pure Land Dharma-door is also like this. When the defilement of the eon is rampant, sentient beings are severely afflicted by nightmares. Do not mix holding the name with Chan practice, do not use a coarse mind to practice superior contemplation mixed with Chan practice, then the turbid wisdom will stir up waves and certainly give rise to wrong views, which is what is meant by 'shining light causes death'. Practicing superior contemplation, if it is not one's realm, will certainly give rise to demonic affairs, which is what is meant by 'hugging too much causes loss of mind'. Only with the present moment of mind of ignorance and karmic consciousness, let them single-mindedly recite the name of Amitābha Buddha, and there is no one who does not personally realize and personally arrive. The Dharma-door becomes more and more humble and more and more invincible, looking up it becomes more and more shallow and more and more impossible to look down upon. One calls oneself, one responds to oneself, one is afflicted by a nightmare oneself, one awakens oneself, the original source of one mind is instantly manifested, the substance and function of the Dharma realm are completely revealed. There is no need to laboriously study and look up, just cultivate in this way. If one has not yet thoroughly understood the root source, it is better to single-mindedly and ignorantly accord with the wonderful principle. Single-mindedly and ignorantly reciting the Buddha's name, it is the ultimate, there is nothing more to add. But I fear that the playful theories of the Dharma-door are difficult to forget, and the sense of urgency about birth and death is not sincere, or one clings to the Mani jewel but regards it as rubble, or one uses fingernails to pick at empty space, or one removes cataracts but gives light to the eyes, or one transmits scriptures but suffers the tongue like a cuckoo.
如此則揚之與抑總莫暢乎本懷。而信之與疑皆不成乎三昧。間有大智。知進知退知存知亡。而未遘至人未獲圓悟。未窮極致未學要詮。欲升永明之堂。入楚石之室。居五濁之世。闡難信之宗。殊非聊爾。嗚呼至人幽矣。圓悟皇哉。若無要詮誰與窮極。昔 靈峰老人以正法眼選定凈土十要一書。剞劂未全。乙未以後梨棗四散。迄丁未年焚失數種。成時竊念像季久轉。唯此一門契理契機。而凈土諸書唯此諸要盡美盡善。爰加點評稍事節略。又仿慈雲懺儀二門合行之例。會幽溪二要為一要。而自以觀經初門．彌陀行儀二種謬附之。其序首要解尊經也。要之要也。次慈雲重行也。次新附二種亦行經也。三者而後則天臺紫閣師子林鄞江西齋幽溪以迄于袁。皆以時也。又天臺以論主冠本宗。袁以白衣殿。不盡以時也。訂訖倡募流通。而大心緇白共成焉。修舍沙門成時合掌稽首重為告曰。凈土持名之法有三大要焉。一者。六字弘名唸唸之間欣厭具足。如出幽獄奔托王家。步步之間欣厭具足。是故萬緣之唾不食。眾苦之忍莫回。高置身於蓮華。便訂盟于芬利。蛆蠅糞壤可煞驚慚。二者。參禪必不可無凈土。為防退墮寧不寒心。凈土必不可入禪機。意見稍乘二門俱破。若夫余宗。在昔之時不必改弦。但加善巧迴向。在今之世只可助行。必
須凈業專修。冷暖自知何容強諍。三者。一句彌陀非大徹不能全提。而最愚亦無少欠。儻有些子分別便成大法魔殃。只貴一心受持寧羨依稀解悟。乞兒若見小利急須吐棄無餘。棒打石人頭嚗嚗論實事。已上三要頗切今時。儻能真實指迷。我願捨身供養。十方三世共聞此言。戊申端陽日相似菩薩近住男成時稽首書于華陽度雲精舍之雲氣樓。
靈峰蕅益大師選定凈土十要總目
古歙後學 成時 評點節略卷第一(總序 總目 述 序)佛說阿彌陀經要解卷第二(述)往生凈土懺愿儀往生凈土決疑行愿二門卷第三(述)觀無量壽佛經初心三昧門受持佛說阿彌陀經行愿儀卷第四(述 舊序 舊後序)凈土十疑論卷第五(述)唸佛三昧寶王論(三卷)卷第六(述 偈引)凈土或問卷第七(述 舊序)寶王三昧唸佛直指(二卷)卷第八(述 贊)西齋凈土詩(三卷)卷第九(述)凈土生無生論凈土法語卷第十(述 舊序 原序)西方合論(十卷)
凈土十要總目
靈峰蕅益大師選定凈土十要卷第一
述曰。佛法之妙莫要于凈土。凈土之妙莫要于持名。持名之妙莫要于小本阿彌陀經。小本之妙莫要于靈峰要解。儻未讀要解。或讀未精詳。或精詳未貫徹。便謂于小本無不知無不信無不悟入。可乎。既于
【現代漢語翻譯】 現代漢語譯本： 必須清凈身心，專一修習凈土法門。修行的冷暖，自己最清楚，何必與人爭辯呢？第二點，一句『阿彌陀佛』（Amitabha，音譯，意為無量光佛或無量壽佛），非大徹大悟之人不能完全提起，但即使是最愚笨的人，唸誦起來也沒有絲毫欠缺。如果稍有分別心，就會成為大法的魔障。只求一心受持，寧願不羨慕那些依稀彷彿的理解和領悟。就像乞丐如果見到一點小利，必須立刻吐棄，不留一絲一毫。『棒打石人頭，嚗嚗』，說的都是實實在在的事情。以上三點，對於當今時代來說，尤為重要。如果能夠真實地指點迷津，我願意捨身供養。愿十方三世一切眾生共同聽聞此言。戊申年端陽日，自稱『相似菩薩近住男』的成時，稽首書寫于華陽度雲精舍的雲氣樓。
靈峰蕅益大師選定凈土十要總目
古歙後學 成時 評點節略卷第一（總序 總目 述 序）佛說阿彌陀經要解卷第二（述）往生凈土懺愿儀往生凈土決疑行愿二門卷第三（述）觀無量壽佛經初心三昧門受持佛說阿彌陀經行愿儀卷第四（述 舊序 舊後序）凈土十疑論卷第五（述）唸佛三昧寶王論（三卷）卷第六（述 偈引）凈土或問卷第七（述 舊序）寶王三昧唸佛直指（二卷）卷第八（述 贊）西齋凈土詩（三卷）卷第九（述）凈土生無生論凈土法語卷第十（述 舊序 原序）西方合論（十卷）
凈土十要總目
靈峰蕅益大師選定凈土十要卷第一
述曰：佛法的精妙之處，沒有比凈土法門更重要的了。凈土法門的精妙之處，沒有比持名唸佛更重要的了。持名唸佛的精妙之處，沒有比《小本阿彌陀經》（Smaller Sukhavativyuha Sutra，又稱《佛說阿彌陀經》）更重要的了。《小本阿彌陀經》的精妙之處，沒有比靈峰蕅益大師的《要解》（Essentials of the Sukhavativyuha Sutra）更重要的了。如果還沒有讀過《要解》，或者讀了但沒有精細詳盡地理解，或者精細詳盡地理解了但沒有徹底貫通，就說自己對於《小本阿彌陀經》無所不知、無所不信、無所不悟入，這可以嗎？既然對於
【English Translation】 English version: One must purify the body and mind and practice Pure Land (Sukhavati) diligently. The warmth and coldness of practice are known to oneself; why argue with others? Secondly, a single utterance of 'Amitabha' (Amitabha, transliteration, meaning immeasurable light or immeasurable life) cannot be fully grasped except by those who are greatly enlightened, yet even the most foolish person can recite it without any deficiency. If there is even a slight discriminatory thought, it will become a demonic obstacle to the Great Dharma. Value single-minded acceptance and upholding; rather not envy those vague and uncertain understandings and realizations. Like a beggar who, upon seeing a small gain, must immediately discard it completely, leaving not a trace. 'Striking a stone man's head, pop, pop,' speaks of actual matters. The above three points are particularly important for the present time. If one can truly point out the path to enlightenment, I am willing to offer my life in service. May all beings in the ten directions and three times hear these words. Written on the Dragon Boat Festival in the year Wu-shen by Chengshi, who calls himself 'Similar Bodhisattva Near-Dwelling Man,' bowing respectfully at the Cloud Qi Tower of the Huayang Duyun Retreat.
General Catalog of the Pure Land Ten Essentials Selected by Great Master Ouyi of Lingfeng
Compiled and Abridged with Commentary by Chengshi, a Later Disciple from Guxi Vol. 1 (General Preface, General Catalog, Introduction, Preface) Essential Explanation of the Amitabha Sutra Spoken by the Buddha Vol. 2 (Introduction) Repentance and Vow Ritual for Rebirth in the Pure Land Two Gates of Resolving Doubts and Practicing Vows for Rebirth in the Pure Land Vol. 3 (Introduction) Initial Mind Samadhi Gate of the Contemplation Sutra Upholding and Reciting the Amitabha Sutra Spoken by the Buddha Practice and Vow Ritual Vol. 4 (Introduction, Old Preface, Old Postface) Ten Doubts about Pure Land Vol. 5 (Introduction) Treatise on the Samadhi of Buddha Recitation, King of Treasures (3 Volumes) Vol. 6 (Introduction, Verse Introduction) Questions on Pure Land Vol. 7 (Introduction, Old Preface) Direct Pointing to Buddha Recitation in the Samadhi of the King of Treasures (2 Volumes) Vol. 8 (Introduction, Praise) Poems on Pure Land from the West Studio (3 Volumes) Vol. 9 (Introduction) Treatise on the Non-Birth of Pure Land Pure Land Dharma Words Vol. 10 (Introduction, Old Preface, Original Preface) Comprehensive Treatise on the Western Paradise (10 Volumes)
General Catalog of the Pure Land Ten Essentials
Pure Land Ten Essentials Selected by Great Master Ouyi of Lingfeng Vol. 1
Introduction: Among the wonders of the Buddha-dharma, none is more important than the Pure Land (Sukhavati) path. Among the wonders of the Pure Land path, none is more important than upholding the name (of Amitabha Buddha). Among the wonders of upholding the name, none is more important than the Smaller Sukhavativyuha Sutra (Smaller Sukhavativyuha Sutra, also known as the Amitabha Sutra Spoken by the Buddha). Among the wonders of the Smaller Sukhavativyuha Sutra, none is more important than the Essential Explanation (Essentials of the Sukhavativyuha Sutra) by Great Master Ouyi of Lingfeng. If one has not yet read the Essential Explanation, or has read it but not understood it in detail, or has understood it in detail but not thoroughly, and then claims to know everything, believe everything, and realize everything about the Smaller Sukhavativyuha Sutra, is that acceptable? Since regarding
本經有未盡。一行三昧如何修行。既未善持名。凈土玄關如何優入。既未階凈信凈愿。十方三世佛祖大道如何荷擔。然則要解之有關於十方三世佛祖大道也甚矣。今定十要以要解為上首。厥義有三。一祖佛經以小本為凈土諸經之最要故。二重持名以末法修行總以持名為行本故。三立本經之大宗以今解精徹確正堪為要中之要。故讀十要者請以要解為主。以餘九為伴。能令邪解莫入。能令意見不容。能令心宗圓明。能令美善雙盡。夫然後不愧為真學佛者。夫然後不自誤誤人。夫然後必生凈土。夫然後可學一切佛法。夫然後知十方三世佛祖之大道舉不外乎此矣。
No. 1164-1a 佛說阿彌陀經要解重刻序
凈土深旨濫始於觀經之觀佛。匯澤于小本之持名。二經蓋不思議無上心要也。釋妙觀者。有天臺聖祖大宗稱經發明要矣。釋小本者。振古於斯諸美畢備。以言心要似有待焉。歲在丁亥。 靈峰大師述成要解。如燈照色而非光華。以義定名而非擬議。不過道屋裡事而聆者若驚。不外布帛菽粟之譚而未曾有諸凡橫豎四土事理一心罔弗。精義入神。要歸允當。使學者瞭然知生信發願以起妙行無縟焉矣。爾小本得是疏便覺一行三昧。橫吞萬派而卓立孤標。事出非常而道在伊邇。深固幽遠之藏一旦盡開。吾聞善
【現代漢語翻譯】 現代漢語譯本 本經還有未盡之處。如何修行一行三昧（專注一境的禪定）？既然未能很好地受持名號，如何深入凈土的玄妙之門？既然沒有建立起清凈的信心和願力，如何承擔十方三世佛祖的大道？因此，《要解》對於十方三世佛祖的大道非常重要。現在確定十種重要的著述，以《要解》為首。其中的意義有三點：一是祖師和佛經都認為《小本》（指《阿彌陀經》）是凈土諸經中最要緊的；二是重視持名唸佛，因為末法時代的修行總以持名唸佛為根本；三是確立本經的大宗旨，因為現在的解釋精徹、準確、端正，堪稱要中之要。所以，閱讀這十種重要著述的人，請以《要解》為主，以其餘九種為輔，這樣能使邪解不能進入，能使個人意見不能存在，能使心宗圓滿光明，能使美好和完善都達到極致。這樣然後才不愧為真正的學佛者，這樣然後才不會自誤誤人，這樣然後必定往生凈土，這樣然後可以學習一切佛法，這樣然後才知道十方三世佛祖的大道，全部都不超出這些了。
《佛說阿彌陀經要解重刻序》
凈土深刻的宗旨濫觴于《觀經》（《觀無量壽經》）的觀佛，匯聚于《小本》（《阿彌陀經》）的持名唸佛。這兩部經都是不可思議的無上心要。解釋妙觀的，有天臺宗的聖祖智者大師，他著書立說，闡明了其中的要義。解釋《小本》的，自古以來各種美好的解釋都已具備，但說到心要，似乎還有所欠缺。丁亥年，靈峰大師（蕅益智旭）著述完成了《要解》。它就像燈照亮物體，而不是燈的光華；用義理來確定名稱，而不是隨意比擬。不過是講述家常道理，但聽的人卻感到震驚；不外乎是布帛菽粟的談論，但其中橫向、縱向地包含了四土（常寂光土、實報莊嚴土、方便有餘土、凡聖同居土）的事理和一心，沒有遺漏。精義入神，歸宿妥當，使學習的人清楚地知道，生起信心、發願，從而開始奇妙的修行，沒有繁瑣之處。《小本》得到這部疏解，便覺得一行三昧（專注一境的禪定）橫掃萬派，卓然獨立。事情出於非常，但道理就在眼前。深固幽遠的寶藏一旦全部打開。我聽說善...
【English Translation】 English version This scripture has points yet to be fully explored. How does one cultivate the Eka-vyūha-samādhi (一行三昧, samadhi of single practice)? Since one has not yet skillfully upheld the name, how can one deeply enter the profound gateway of the Pure Land? Since one has not yet established pure faith and pure vows, how can one bear the great path of the Buddhas and Patriarchs of the ten directions and three times? Therefore, the 'Essential Explanation' (要解) is extremely important for the great path of the Buddhas and Patriarchs of the ten directions and three times. Now, ten important works are identified, with the 'Essential Explanation' at the forefront. There are three reasons for this: first, the patriarchs and scriptures consider the 'Smaller Sutra' (小本, referring to the Amitabha Sutra) to be the most essential of all Pure Land scriptures; second, emphasis is placed on upholding the name, because practice in the Dharma-ending Age generally takes upholding the name as its foundation; third, the great principle of this scripture is established, because the current explanation is thorough, accurate, and correct, making it worthy of being the most essential of the essentials. Therefore, those who read these ten important works should take the 'Essential Explanation' as the main text and the other nine as companions, so that heretical interpretations cannot enter, personal opinions cannot be tolerated, the mind-ground can be perfectly illuminated, and beauty and goodness can both be fully realized. Only then can one be worthy of being a true Buddhist practitioner, only then will one not mislead oneself and others, only then will one surely be reborn in the Pure Land, only then can one learn all Buddhist teachings, and only then will one know that the great path of the Buddhas and Patriarchs of the ten directions and three times does not go beyond these.
Preface to the Re-engraved Edition of the 'Essential Explanation of the Amitabha Sutra Spoken by the Buddha'
The profound essence of the Pure Land originated in the contemplation of the Buddha in the 'Contemplation Sutra' (觀經, the Contemplation Sutra), and converged in the upholding of the name in the 'Smaller Sutra' (小本, the Amitabha Sutra). These two sutras are both inconceivable and supreme essentials of the mind. Those who explain the wonderful contemplation include the Patriarch Zhiyi (智者大師) of the Tiantai school, who wrote books and established doctrines, elucidating the essential meanings. Those who explain the 'Smaller Sutra' have provided various excellent explanations since ancient times, but when it comes to the essential point of the mind, it seems that something is still lacking. In the year Dinghai, Great Master Lingfeng (靈峰大師, Ouyi Zhixu) completed the 'Essential Explanation'. It is like a lamp illuminating objects, rather than the brilliance of the lamp itself; it uses reason to determine names, rather than arbitrary analogies. It merely speaks of everyday principles, but those who hear it are astonished; it is nothing more than talk of cloth, beans, and millet, but it comprehensively includes the principles and one mind of the four lands (四土, the Land of Eternal Tranquility, the Land of Actual Reward and Adornment, the Land of Expedient Remainder, and the Land of Coexistence of Ordinary Beings and Sages) in all directions, without omission. The essence is profound and the conclusion is appropriate, enabling learners to clearly know that generating faith and making vows, thereby initiating wonderful practice, is without complexity. With this commentary, the 'Smaller Sutra' seems to have the Eka-vyūha-samādhi (一行三昧, samadhi of single practice) sweeping across all schools, standing alone and independently. The matter arises from the extraordinary, but the principle is right before one's eyes. The deep and remote treasure is completely opened at once. I have heard that good...
善之家機理雙契。是故矢必應弦藥必應病。今要解逗末世機。能提深警徹悟之人。俾其法界圓昭。盡杜虛解邪僻之習。又能使中下之輩信而有勇。至於正訛訂誤纖巨不遺。渾然德音方正不割。誠諸祖所密印。諸佛所共加。以為劫外優曇掌中摩勒匪阿也。癸巳歲。大師在歙浦演說釋義。分科間有不同。尤覺聞所未聞信所未信。華陽學人性且錄出。名歙浦本。今重梓十要。遂以此本授鋟。謹序而識之。
時戊申端陽后三日也古歙學人成時和南書
No. 1164-1 佛說阿彌陀經要解
三藏法師 鳩摩羅什 譯
西有沙門 智旭 解
原夫諸佛憫念群迷隨機施化。雖歸元無二而方便多門。然於一切方便中求其至直捷至圓頓者。莫若唸佛求生凈土。又於一切唸佛法門中求其至簡易至穩當者。莫若信愿專持名號。是故凈土三經並行。古人獨以彌陀經為日課。豈非持名一法普被三根。攝事理無遺。統宗教無外。尤不可思議也哉。註疏代不乏人。世湮所存無幾。云棲疏鈔廣大精微。幽溪圓中鈔高深洪博。如二曜中天有目皆睹。特以文富義繁邊涯莫測。致初機淺識信愿難階。故弗揣庸愚再述要解。不敢與二翁競異。亦不敢與二翁強同也。將釋經文五重玄義。
第一釋名
此經以能說
【現代漢語翻譯】 現代漢語譯本：善巧的教法與眾生的根機相互契合，就像箭能應弦而發，藥能對癥下藥一樣。現在要解釋這部《阿彌陀經要解》，是爲了啓發末法時代那些根器深厚、能徹底領悟的人，使他們的法界智慧圓滿昭顯，完全杜絕虛妄的理解和邪僻的習氣。又能使中等和下等根機的人，生起信心和勇氣，對於糾正錯誤，辨明細微之處，沒有遺漏。使佛法渾然一體，德音純正而不偏頗。這確實是諸位祖師秘密印可的，諸佛共同加持的，是劫難之外的優曇花，是掌中的摩尼寶珠，不是虛妄的啊！癸巳年，大師在歙浦演說並解釋經義，分科判教有時與以往不同，尤其讓人覺得聞所未聞，信所未信。華陽的學人將它記錄下來，名為《歙浦本》。現在重新刊印這十要，就用這個版本來雕刻。謹以此序文來記錄這件事。 時在戊申年端午節后三日，古歙學人成時和南敬書。 No. 1164-1 佛說阿彌陀經要解 三藏法師 鳩摩羅什（Kumārajīva，意為精通三藏的法師） 譯 西有沙門 智旭（Zhìxù，作者法號） 解 諸佛悲憫眾生沉迷不悟，所以根據不同的根機施設不同的教化方法。雖然最終歸於涅槃的道路只有一條，但到達涅槃的方便法門卻有很多。然而在一切方便法門中，要尋找最直接、最圓滿的，沒有比唸佛求生凈土更殊勝的了。又在一切唸佛法門中，要尋找最簡易、最穩妥的，沒有比信愿專心持念阿彌陀佛名號更殊勝的了。所以凈土三經同時流傳，古人唯獨以《阿彌陀經》作為每日的功課。這難道不是因為持名唸佛這一法門，能夠普遍攝受上、中、下三種根機的人，涵蓋事和理，統攝一切宗派，尤其不可思議嗎！為《阿彌陀經》作註解疏釋的人，歷代都有，但流傳至今的卻很少。云棲法師的《疏鈔》廣大而精微，幽溪法師的《圓中鈔》高深而宏博，就像太陽和月亮懸掛在空中，有眼睛的人都能看見。但因為他們的著作文字豐富，義理繁多，沒有邊際，導致初學的人難以生起信愿。所以我冒昧地再次撰寫這部《要解》，不敢與云棲法師和幽溪法師爭奇鬥異，也不敢與他們強求相同。將要解釋經文的五重玄義。 第一，解釋經名 這部經以能說法的佛為名
【English Translation】 English version: Skillful teachings perfectly align with the capacities of beings, just as an arrow responds to the bowstring and medicine cures the illness. Now, this 'Essential Explanation of the Amitabha Sutra' is intended to enlighten those of profound capacity in the Dharma-ending Age, enabling them to fully realize their wisdom of Dharmadhatu, completely eliminating false understandings and deviant habits. It can also inspire faith and courage in those of middle and lower capacities, leaving no omissions in correcting errors and clarifying subtle points. It makes the Dharma complete, with virtuous sounds upright and unyielding. This is indeed the secret seal of all patriarchs, the common blessing of all Buddhas, the Udumbara flower beyond calamities, the Mani jewel in the palm, not something false! In the year of Gui Si, the Master lectured and explained the sutra in Shepu, with some differences in the classification and teachings. It especially made people feel that they heard what they had never heard before and believed what they had never believed before. A student from Huayang recorded it, named 'Shepu Edition'. Now, reprinting these ten essentials, we use this edition for engraving. I respectfully write this preface to record this event. Written respectfully by Chengshi, a student from ancient She, after the Dragon Boat Festival on the third day of the Wu Shen year. No. 1164-1 The Sutra of Amitabha Spoken by the Buddha, Essential Explanation Translated by Tripitaka Master Kumārajīva (one who is versed in the three pitakas) Explained by Śrāmaṇa Zhìxù (智旭, the author's Dharma name) of the West Originally, all Buddhas, out of compassion for the deluded masses, apply teachings according to their capacities. Although the return to the source is one and the same, there are many expedient means. However, among all expedient means, to seek the most direct and most complete, there is nothing better than reciting the Buddha's name and seeking rebirth in the Pure Land. Moreover, among all the Pure Land Dharma methods of reciting the Buddha's name, to seek the simplest and most reliable, there is nothing better than sincerely believing, vowing, and single-mindedly holding the name. Therefore, the three Pure Land Sutras circulate together, but the ancients exclusively used the Amitabha Sutra as their daily practice. Is this not because the single method of holding the name universally benefits all three capacities, encompasses both phenomena and principle without omission, and unifies all schools of thought without exception? It is especially inconceivable! Commentaries and annotations have been written in every era, but few have survived. Master Yunqi's 'Commentary and Notes' is vast and profound, while Master Youxi's 'Complete and Middle Notes' is lofty and extensive, like the sun and moon in the sky, visible to all who have eyes. However, because their works are rich in text and abundant in meaning, without boundaries, they cause beginners with shallow knowledge to have difficulty in generating faith and vows. Therefore, I presumptuously write this 'Essential Explanation' again, not daring to compete with the two elders in being different, nor daring to force sameness with them. I will explain the five profound meanings of the sutra text. First, Explanation of the Name This sutra takes the Buddha who is able to speak the Dharma as its name.
所說人為名。佛者。此土能說之教主。即釋迦牟尼。乘大悲願力。生五濁惡世。以先覺覺後覺。無法不知無法不見者也。說者悅所懷也。佛以度生為懷。眾產生佛機熟。為說難信法。令究竟脫。故悅也。阿彌陀。所說彼土之導師。以四十八愿接信愿唸佛眾生生極樂世界。永階不退者也。梵語阿彌陀。此云無量壽。亦云無量光。要之功德智慧神通道力依正莊嚴說法化度一一無量也。一切金口通名為經。對上五字是通別合為題也。教行理三各論通別。廣如臺藏所明。
第二辨體
大乘經皆以實相為正體。吾人現前一念心性。不在內不在外不在中間。非過去非現在非未來。非青黃赤白長短方圓。非香非味非觸非法。覓之了不可得而不可言其無。具造百界千如而不可言其有。離一切緣慮分別語言文字相。而緣慮分別語言文字非離此別有自性。要之離一切相即一切法。離故無相。即故無不相。不得已強名實相。實相之體非寂非照。而復寂而恒照照而恒寂。照而寂強名常寂光土。寂而照強名清凈法身。又照寂強名法身。寂照強名報身。又性德寂照名法身。修德寂照名報身。又修德照寂名受用身。修德寂照名應化身。寂照不二。性修不二。身土不二。無非實相。實相無二亦無不二。是故舉體作依作正作法作報作自作他。
【現代漢語翻譯】 現代漢語譯本 『所說人為名』。佛（Buddha）：指此娑婆世界能說法教化的教主，即釋迦牟尼佛（Śākyamuni）。他憑藉大慈悲的願力，降生於五濁惡世，以先覺悟者的身份去覺悟後覺悟者，沒有什麼法是他不知道、沒有什麼是他不能見的。『說』是悅所懷，佛以度化眾生為懷抱，當衆產生佛的機緣成熟時，便為他們宣說難以置信的佛法，使他們最終得以解脫，所以是喜悅的。阿彌陀（Amitābha）：是所說西方極樂世界的導師，以四十八大愿接引那些信愿唸佛的眾生往生到極樂世界，永遠進入不退轉的境界。梵語『阿彌陀』，翻譯成漢語是『無量壽』，也翻譯成『無量光』。總而言之，他的功德、智慧、神通、道力、依報、正報莊嚴、說法教化等等，都是無量的。一切佛的金口所說的都通稱為『經』。加上前面的五個字，就組成了這部經的完整題目。教、行、理三方面各自討論了通途和特別之處，詳細內容可以參考天臺宗的藏經所闡述的。
第二辨體
大乘經典都以實相作為根本本體。我們現在這一念心性，不在內，不在外，也不在中間；不是過去，不是現在，也不是未來；不是青黃赤白，也不是長短方圓；不是香，不是味，不是觸，也不是法。尋找它，完全找不到，但又不能說它沒有；它具足創造百界千如的能力，但又不能說它有。它遠離一切緣慮、分別、語言文字的相狀，然而緣慮、分別、語言文字並非脫離它而有獨立的自性。總之，是『離一切相即一切法』。因為『離』，所以無相；因為『即』，所以無所不相。不得已勉強稱之為『實相』。實相的本體非寂靜也非照用，但同時又是寂靜而恒常照用，照用而恒常寂靜。照用而寂靜，勉強稱之為『常寂光土』；寂靜而照用，勉強稱之為『清凈法身』。又，照用和寂靜，勉強稱之為『法身』；寂靜和照用，勉強稱之為『報身』。又，自性本具的寂靜和照用稱為法身，修證而得的寂靜和照用稱為報身。又，修證而得的照用和寂靜稱為受用身，修證而得的寂靜和照用稱為應化身。寂靜和照用不是二，自性和修證不是二，身和土不是二，沒有哪一樣不是實相。實相無二，也無不二。因此，整個本體可以作為依報，作為正報，作為法身，作為報身，作為自受用，作為他受用。
【English Translation】 English version 'What is spoken is called the name.' Buddha (Buddha): Refers to the teaching master in this Sahā world who can speak the Dharma, namely Śākyamuni Buddha (Śākyamuni). He was born into the evil world of the five turbidities by the power of great compassion and vows, and he awakens those who are awakened later with the status of the first enlightened one. There is no Dharma that he does not know, and there is nothing that he cannot see. 'Speaking' is to delight in what is cherished. The Buddha cherishes the salvation of sentient beings. When the opportunity for sentient beings to become Buddhas is ripe, he speaks the Dharma that is difficult to believe, so that they can ultimately be liberated, so it is delightful. Amitābha (Amitābha): Is the guide of the Western Pure Land who is spoken of, who uses the forty-eight great vows to receive those sentient beings who believe, vow, and recite the Buddha's name to be reborn in the Land of Ultimate Bliss, and to enter the state of non-retrogression forever. The Sanskrit word 'Amitābha' is translated into Chinese as 'Immeasurable Life' and also as 'Immeasurable Light'. In short, his merits, wisdom, supernatural powers, Dao power, environment, retribution adornment, Dharma teaching, etc., are all immeasurable. All the golden words spoken by the Buddha are commonly called 'Sutra'. Adding the previous five characters forms the complete title of this sutra. The three aspects of teaching, practice, and principle each discuss the common and special aspects, and detailed content can be found in the Tiantai sect's collection of scriptures.
Second Distinguishing the Substance
All Mahāyāna scriptures take reality as the fundamental substance. Our present thought of mind-nature is neither inside, nor outside, nor in the middle; it is not past, not present, nor future; it is not blue, yellow, red, or white, nor long, short, square, or round; it is not fragrance, not taste, not touch, nor Dharma. Searching for it, it cannot be found at all, but it cannot be said that it does not exist; it fully possesses the ability to create hundreds of realms and thousands of suchnesses, but it cannot be said that it exists. It is far from all conditions, thoughts, discriminations, languages, and written words, but conditions, thoughts, discriminations, languages, and written words do not have independent self-nature apart from it. In short, it is 'apart from all appearances, it is all Dharmas'. Because of 'apart', it is without appearance; because of 'is', it is without non-appearance. It is reluctantly called 'reality'. The substance of reality is neither stillness nor illumination, but at the same time it is stillness and constant illumination, illumination and constant stillness. Illumination and stillness are reluctantly called 'Land of Constant Light of Stillness'; stillness and illumination are reluctantly called 'Pure Dharma Body'. Also, illumination and stillness are reluctantly called 'Dharma Body'; stillness and illumination are reluctantly called 'Reward Body'. Also, the inherent stillness and illumination of self-nature are called the Dharma Body, and the stillness and illumination obtained through cultivation are called the Reward Body. Also, the illumination and stillness obtained through cultivation are called the Enjoyment Body, and the stillness and illumination obtained through cultivation are called the Transformation Body. Stillness and illumination are not two, self-nature and cultivation are not two, body and land are not two, and nothing is not reality. Reality is not two, nor is it not two. Therefore, the entire substance can be used as the environment, as the retribution, as the Dharma Body, as the Reward Body, as self-enjoyment, and as other-enjoyment.
乃至能說所說能度所度能信所信能愿所愿能持所持能生所生能贊所贊。無非實相正印之所印也。
第三明宗
宗是修行要徑會體樞機而萬行之綱領也。提綱則眾目張。挈領則襟袖至。故體后應須辨宗。此經以信愿持名為修行之宗要。非信不足啟愿。非愿不足導行。非持名妙行不足滿所愿而證所信。經中先陳依正以生信。次勸發願以導行。次示持名以徑登不退。信則信自信他信因信果信事信理。愿則厭離娑婆欣求極樂。行則執持名號一心不亂。信自者。信我現前一念之心。本非肉團亦非緣影。豎無初后橫絕邊涯。終日隨緣終日不變。十方虛空微塵國土元我一念心中所現物。我雖昏迷倒惑。茍一念迴心。決定得生自心本具極樂。更無疑慮。是名信自。信他者。信釋迦如來決無誑語。彌陀世尊決無虛愿。六方諸佛廣長舌決無二言。隨順諸佛真實教誨。決志求生。更無疑惑。是名信他。信因者。深信散亂稱名猶為成佛種子。況一心不亂安得不生凈土。是名信因。信果者。深信凈土諸善聚會皆從唸佛三昧得生。如種瓜得瓜種豆得豆。亦如影必隨形響必應聲。決無虛棄。是名信果。信事者。深信只今現前一念不可盡故。依心所現十方世界亦不可盡。實有極樂國在十萬億土外。最極清凈莊嚴。不同莊生寓言。是名信事。
【現代漢語翻譯】 現代漢語譯本：乃至能夠宣說、所宣說的，能夠度化、所度化的，能夠相信、所相信的，能夠發願、所愿求的，能夠受持、所受持的，能夠往生、所往生的，能夠讚歎、所讚歎的，無一不是實相正印（指諸法實相的印證）所印證的。
第三部分闡明宗旨
宗旨是修行的重要途徑，是領會本體的關鍵，是所有修行的綱領。提起了綱，所有的網眼都會張開；抓住了衣領，衣襟和袖子自然會隨之而來。因此，在體悟之後，應該辨明宗旨。這部經以信愿持名（深信、發願、持唸佛名）作為修行的宗旨要領。沒有深信，就無法發起願力；沒有願力，就無法引導修行；沒有持名這種殊勝的修行，就無法滿足所愿而證得所信。經中首先陳述依報和正報的莊嚴，以生起信心；其次勸勉發願，以引導修行；再次指示持名的方法，以便直接登上不退轉的境界。信，就是相信自己、相信他人、相信因、相信果、相信事、相信理。愿，就是厭離娑婆世界，欣求極樂世界。行，就是執持名號，一心不亂。相信自己，就是相信我現前這一念心，本來不是肉團，也不是因緣的影子，豎窮無始無終，橫遍沒有邊際。整天隨順因緣，整天不變。十方虛空，微塵國土，都是我一念心中所顯現的。我雖然昏昧迷惑顛倒，如果一念迴心，決定能夠往生自心本具的極樂世界，更沒有絲毫的疑慮。這叫做信自。相信他人，就是相信釋迦如來（Sakyamuni Buddha）決沒有欺騙的話語，阿彌陀世尊（Amitabha Buddha）決沒有虛假的誓願，六方諸佛廣長舌相決沒有二話。隨順諸佛真實的教誨，立定決心求生凈土，更沒有絲毫的疑惑。這叫做信他。相信因，就是深信即使是散亂地稱念佛名，也是成佛的種子，更何況一心不亂地念佛，怎麼可能不往生凈土呢？這叫做信因。相信果，就是深信凈土中各種善的聚會，都是從唸佛三昧（Samadhi achieved through Buddha-Recitation）中產生的。如同種瓜得瓜，種豆得豆，也如同影子必定跟隨形體，聲音必定迴應聲響，決不會有虛假的。這叫做信果。相信事，就是深信現在這一念心不可窮盡，依心所顯現的十方世界也不可窮盡。確實有極樂世界在十萬億國土之外，最為清凈莊嚴，不同於莊周（Zhuang Zhou）的寓言。這叫做信事。
【English Translation】 English version: Even to be able to speak and what is spoken, to be able to liberate and what is liberated, to be able to believe and what is believed, to be able to vow and what is vowed, to be able to uphold and what is upheld, to be able to be born and what is born, to be able to praise and what is praised, none of these are not imprinted by the seal of true reality (the seal of verification of the true nature of all dharmas).
Section 3: Clarifying the Tenet
The tenet is the essential path of practice, the key to understanding the essence, and the guiding principle of all practices. When the main rope is pulled, all the meshes open; when the collar is grasped, the lapels and sleeves follow. Therefore, after realizing the essence, one should discern the tenet. This sutra takes faith, vow, and recitation of the Buddha's name (profound faith, making vows, and reciting the Buddha's name) as the essential principles of practice. Without faith, one cannot arouse vows; without vows, one cannot guide practice; without the wonderful practice of reciting the Buddha's name, one cannot fulfill one's vows and realize one's faith. The sutra first presents the adornments of the environment and the beings to generate faith; then encourages making vows to guide practice; and then instructs on the method of reciting the Buddha's name to directly ascend to the state of non-retrogression. Faith is to believe in oneself, believe in others, believe in cause, believe in effect, believe in phenomena, and believe in principle. Vow is to be weary of the Saha world (suffering world) and to joyfully seek the Pure Land (Pure Land of Ultimate Bliss). Practice is to hold onto the name, with one mind unperturbed. Believing in oneself is to believe that my present thought is not a lump of flesh, nor is it a shadow of conditions; vertically, it has no beginning or end; horizontally, it has no boundaries. All day long, it accords with conditions, and all day long, it remains unchanged. The ten directions of empty space and the lands of dust motes are all manifestations of my one thought. Although I am confused and deluded, if I turn my mind around for a single moment, I will surely be born in the Pure Land that is inherent in my own mind, without any doubt. This is called believing in oneself. Believing in others is to believe that Sakyamuni Buddha (Sakyamuni Buddha) never speaks falsely, Amitabha Buddha (Amitabha Buddha) never makes empty vows, and the broad and long tongues of the Buddhas of the six directions never speak differently. Following the true teachings of the Buddhas, resolutely seek rebirth, without any doubt. This is called believing in others. Believing in cause is to deeply believe that even reciting the Buddha's name with a scattered mind is still a seed for Buddhahood, let alone reciting the Buddha's name with one mind unperturbed, how could one not be born in the Pure Land? This is called believing in cause. Believing in effect is to deeply believe that all the gatherings of goodness in the Pure Land are born from the Samadhi achieved through Buddha-Recitation. Just as planting melons yields melons, and planting beans yields beans, it is also like a shadow inevitably following the form, and a sound inevitably responding to the voice, there will be no emptiness. This is called believing in effect. Believing in phenomena is to deeply believe that the present moment is inexhaustible, and the ten directions of the world manifested by the mind are also inexhaustible. There truly is a Land of Ultimate Bliss beyond hundreds of thousands of millions of lands, which is most pure and adorned, unlike the allegories of Zhuang Zhou (Zhuang Zhou). This is called believing in phenomena.
信理者。深信十萬億土實不出我今現前介爾一念心外。以吾現前一念心性實無外故。又深信西方依正主伴皆吾現前一念心中所現影。全事即理全妄即真。全修即性全他即自。我心遍故。佛心亦遍。一切眾生心性亦遍。譬一室千燈。光光互遍重重交攝不相妨礙。是名信理。如此信已則娑婆即自心所感之薉。而自心薉理應厭離。極樂即自心所感之凈。而自心凈理應欣求。厭薉須舍至究竟方無可舍。欣凈須取至究竟方無可取。故妙宗云。取捨若極與不取捨亦非異轍。設不從事取捨但尚不取不捨。即是執理廢事。既廢於事。理亦不圓。若達全事即理。則取亦即理舍亦即理。一取一舍無非法界。故次信而明愿也。言執持名號一心不亂者。名以召德。德不可思議。故名號亦不可思議。名號功德不可思議。故使散稱為佛種。執持登不退也。然諸經示凈土行萬別千差。如觀像觀想禮拜供養五悔六念等。一一行成皆生凈土。唯持名一法收機最廣下手最易。故釋迦慈尊無問自說。特向大智舍利弗拈出。可謂方便中第一方便。了義中無上了義。圓頓中最極圓頓。故云明珠投于濁水。濁水不得不清。佛號投于亂心。亂心不得不佛也。信愿持名以為一乘真因。四種凈土以為一乘妙果。舉因則果必隨之。故以信愿持名為經正宗。其四種凈土之相。詳
【現代漢語翻譯】 現代漢語譯本： 信理者，深信十萬億國土實不超出我今現前微小一念心之外，因為我現前一念心性實在沒有內外之分。又深信西方極樂世界的依報、正報、主、伴，都是我現前一念心中所顯現的影像。整個事相就是理體，整個虛妄就是真實。整個修行就是自性，整個他方就是自身。我的心遍及一切，佛的心也遍及一切，一切眾生的心性也遍及一切。譬如一間屋子裡有成千上萬盞燈，光光互相遍照，重重交相攝入，互不妨礙。這叫做信理。如此深信之後，那麼娑婆世界就是自心所感召的污穢，而自心厭惡污穢是理所應當的，應該厭離。極樂世界就是自心所感召的清凈，而自心向往清凈也是理所應當的，應該欣求。厭惡污穢必須捨棄，直到究竟才能無可捨棄。欣求清凈必須獲取，直到究竟才能無可獲取。所以妙宗大師說：『取捨到了極點，與不取捨也沒有什麼不同。』如果不是從事於取捨，只是崇尚不取不捨，那就是執著于理而廢棄了事相。既然廢棄了事相，理體也不圓滿了。如果通達整個事相就是理體，那麼取也就是理，舍也就是理，一取一舍沒有不是法界的。所以信之後接著說明愿。 說到執持名號一心不亂，名號用來召感功德，功德不可思議，所以名號也不可思議。名號的功德不可思議，所以即使是散亂地稱念佛號，也能成為成佛的種子，執持名號就能登上不退轉的境界。然而各種經典所示的凈土法門，千差萬別，比如觀像、觀想、禮拜、供養、五悔、六念等等，每一種修行成就都能往生凈土。只有持名這一法門，收攝的根機最廣，下手最容易。所以釋迦牟尼佛慈悲，不問自說，特地向大智慧的舍利弗（Śāriputra）拈出這個法門，可以說是方便法門中第一方便，了義法門中無上了義，圓頓法門中最極圓頓。所以說，如同明珠投入濁水，濁水不得不清；佛號投入亂心，亂心不得不成佛。信愿持名作為一乘的真正原因，四種凈土作為一乘的微妙結果。舉出原因，結果必然隨之而來。所以用信愿持名作為這部經的正宗。至於四種凈土的相狀，詳細……
【English Translation】 English version: 'Believing in the principle' means deeply believing that the billions of Buddha lands are truly not outside of my present, tiny thought, because my present thought's nature truly has no inside or outside. Also, deeply believing that the Western Pure Land's environment, the Buddha, the main figures, and companions are all reflections manifested from my present thought. The entire phenomenon is the principle, the entire illusion is the truth. The entire practice is the self-nature, the entire other is the self. My mind pervades everything, the Buddha's mind also pervades everything, and the mind-nature of all sentient beings also pervades everything. It is like thousands of lamps in a room, each light mutually pervading and overlapping without obstructing each other. This is called 'believing in the principle'. Having such deep faith, then the Saha world (Sahā) is the defilement summoned by one's own mind, and it is reasonable for one's own mind to detest defilement, so it should be renounced. The Pure Land of Ultimate Bliss is the purity summoned by one's own mind, and it is reasonable for one's own mind to yearn for purity, so it should be sought. Renouncing defilement must be abandoned until ultimately there is nothing left to abandon. Seeking purity must be acquired until ultimately there is nothing left to acquire. Therefore, Great Master Miaozong said: 'When taking and abandoning reach their extremes, there is no difference from not taking and not abandoning.' If one does not engage in taking and abandoning, but only advocates not taking and not abandoning, that is clinging to the principle and abandoning the practice. Since the practice is abandoned, the principle is also not complete. If one understands that the entire phenomenon is the principle, then taking is also the principle, and abandoning is also the principle. Every taking and every abandoning is none other than the Dharma Realm. Therefore, after faith, the vow is explained. Speaking of 'upholding the name with single-mindedness and without confusion', the name is used to summon merit. Merit is inconceivable, so the name is also inconceivable. The merit of the name is inconceivable, so even scattered recitation of the Buddha's name can become a seed for Buddhahood, and upholding the name can ascend to the state of non-retrogression. However, the Pure Land practices shown in various sutras are vastly different, such as visualizing images, contemplating, prostrating, making offerings, the five repentances, the six recollections, etc. Each practice, when accomplished, can lead to rebirth in the Pure Land. Only the method of upholding the name has the widest reach and is the easiest to begin with. Therefore, Shakyamuni Buddha (Śākyamuni), out of compassion, spoke without being asked, and specifically pointed out this method to the wise Śāriputra, which can be said to be the foremost expedient among expedient methods, the unsurpassed meaning among definitive meanings, and the most complete and sudden among complete and sudden methods. Therefore, it is said that like a bright pearl thrown into muddy water, the muddy water cannot but become clear; the Buddha's name thrown into a chaotic mind, the chaotic mind cannot but become a Buddha. Faith, vow, and upholding the name are taken as the true cause of the One Vehicle, and the four kinds of Pure Lands are taken as the wonderful result of the One Vehicle. When the cause is mentioned, the result will inevitably follow. Therefore, faith, vow, and upholding the name are used as the main principle of this sutra. As for the appearances of the four kinds of Pure Lands, in detail...
在妙宗鈔及梵網玄義。茲不具述。俟后釋依正文中當略示耳。
第四明力用
此經以往生不退為力用。往生有四土。各論九品。且略明得生四土之相。若執持名號未斷見思。隨其或散或定。于同居土分三輩九品。若持至事一心不亂。見思任運先落。則生方便有餘凈土。若至理一心不亂。豁破無明一品乃至四十一品。則生實報莊嚴凈土。亦分證常寂光土。若無明斷盡。則是上上實報究竟寂光也。不退有四義。一念不退。破無明。顯佛性。徑生實報。分證寂光。二行不退。見思既落。塵沙亦破。生方便土。進趨極果。三位不退。帶業往生。在同居土。蓮華托質。永離退緣。四畢竟不退。不論至心散心有心無心或解不解。但彌陀名號或六方佛名。此經名字一經于耳。假使千萬劫后畢竟因斯度脫。如聞涂毒鼓遠近皆喪。食少金剛決定不消也。複次秪帶業生同居凈證位不退者。皆與補處俱。亦皆一生必補佛位。夫上善一處是生同居。即已橫生上三土。一生補佛是位不退。即已圓證三不退。如斯力用乃千經萬論所未曾有。較彼頓悟正因僅為出塵階漸。生生不退始可期于佛階者。不可同日語矣。宗教之士如何勿思。
第五教相
此大乘菩薩藏攝。又是無問自說徹底大慈之所加持。能令末法多障有情依斯徑登
【現代漢語翻譯】 現代漢語譯本：在《妙宗鈔》和《梵網玄義》中有更詳細的闡述，這裡不再贅述。之後在解釋依正文時會略作說明。
第四，說明此經的力用
此經以能夠往生不退轉的境界作為其力用。往生有四種凈土，每種凈土又分為九品。這裡簡要說明往生四種凈土的相狀。如果執持阿彌陀佛（Amitabha）名號，但尚未斷除見思惑（見解上的迷惑和思想上的煩惱），那麼根據散亂或專注的程度，可以在凡聖同居土（與凡人和聖人共同居住的凈土）中分為三輩九品。如果持唸到事一心不亂（事相上達到一心不亂），見思惑自然而然地脫落，那麼就能往生方便有餘凈土（為阿羅漢和菩薩準備的凈土）。如果達到理一心不亂（在理性上達到一心不亂），豁然破除無明（對事物真相的迷惑）一品乃至四十一品，那麼就能往生實報莊嚴凈土（真實果報所莊嚴的凈土），並且也能分證常寂光土（常住、寂滅、光明之凈土）。如果無明斷盡，那就是上上品的實報土和究竟的寂光土。不退轉有四種含義：一、念不退，破除無明，顯現佛性，直接往生實報土，分證寂光土。二、行不退，見思惑已經脫落，塵沙惑（像塵沙一樣多的煩惱）也已破除，往生方便土，進而趨向最高的果位。三、位不退，帶著業力往生，在凡聖同居土中，于蓮花中化生，永遠脫離退轉的因緣。四、畢竟不退，不論至心散心、有心無心，或者理解不理解，只要阿彌陀佛（Amitabha）的名號或者六方佛的名號，此經的名字一旦經過耳根，即使經過千萬劫后，最終必定因此而得到度脫。如同聽到涂毒的鼓聲，無論遠近都會喪命；吃下少量的金剛，也必定無法消化。此外，僅僅是帶著業力往生到凡聖同居土，就能證得位不退的菩薩，都與補處菩薩（下一尊將成佛的菩薩）在一起，並且都將在一生中必定補到佛位。能夠往生到上善匯聚的凡聖同居土，就已經橫超往生到上三土（方便有餘土、實報莊嚴土、常寂光土）；一生補佛是位不退，就已經圓滿證得三種不退（念不退、行不退、位不退）。這樣的力用是千經萬論所未曾有過的。相比之下，頓悟正因僅僅是脫離塵世的階梯，只有生生世世不退轉，才能期望達到佛的階位，這兩者不可同日而語。修習宗教的人士怎麼能不思考呢？
第五，說明此經的教相
此經屬於大乘菩薩藏所攝，又是沒有請問而佛陀自己宣說的，是徹底的大慈悲的加持。能夠讓末法時代多有業障的有情眾生依靠此經直接登入佛道。
【English Translation】 English version: More detailed explanations can be found in the 'Miao Zong Chao' and 'Fan Wang Xuan Yi,' which will not be elaborated here. A brief explanation will be provided later when interpreting the text on the principal and accessory matters.
Fourth, explaining the power and function
This sutra takes rebirth in the Land of Bliss without regression as its power and function. There are four Pure Lands for rebirth, each with nine grades. Here, we briefly explain the appearances of rebirth in the four Pure Lands. If one upholds the name of Amitabha (Amitabha), but has not yet severed the delusions of views and thoughts (見思惑), depending on whether one's mind is scattered or concentrated, one will be divided into three grades and nine classes in the Land of Coexistence of Ordinary Beings and Sages (凡聖同居土). If one upholds the name to the point of single-mindedness in phenomena (事一心不亂), the delusions of views and thoughts will naturally fall away, and one will be reborn in the Land of Expedient Means with Remainder (方便有餘凈土). If one reaches single-mindedness in principle (理一心不亂), and suddenly breaks through one to forty-one grades of ignorance (無明), one will be reborn in the Land of Actual Reward and Adornment (實報莊嚴凈土), and also partially realize the Land of Eternal Tranquility and Light (常寂光土). If ignorance is completely severed, then it is the highest grade of the Land of Actual Reward and the ultimate Land of Eternal Tranquility and Light. There are four meanings of non-regression: First, non-regression of thought (念不退), breaking through ignorance, revealing Buddha-nature, directly being reborn in the Land of Actual Reward, and partially realizing the Land of Eternal Tranquility and Light. Second, non-regression of practice (行不退), the delusions of views and thoughts having already fallen away, and the delusions like dust and sand (塵沙惑) also broken through, being reborn in the Land of Expedient Means, and advancing towards the ultimate fruit. Third, non-regression of position (位不退), being reborn with karma, in the Land of Coexistence of Ordinary Beings and Sages, being born from a lotus flower, and forever being free from the causes of regression. Fourth, ultimate non-regression (畢竟不退), regardless of whether one is sincere or scattered, mindful or mindless, understanding or not understanding, as long as the name of Amitabha (Amitabha) or the names of the Buddhas of the six directions, the name of this sutra once passes through the ear, even after millions of kalpas, one will ultimately be liberated because of this. It is like hearing the drum coated with poison, both near and far will perish; eating a small amount of vajra will definitely not be digested. Furthermore, those who are reborn in the Land of Coexistence of Ordinary Beings and Sages with karma and attain the position of non-regression are all together with the bodhisattvas who will fill the position of Buddhahood in their next life (補處菩薩), and all will certainly fill the position of Buddhahood in one lifetime. Being able to be reborn in the Land of Coexistence of Ordinary Beings and Sages where the supremely virtuous gather is already a horizontal rebirth into the upper three lands (方便有餘土, 實報莊嚴土, 常寂光土); being certain to fill the position of Buddhahood in one lifetime is the non-regression of position, which is already the complete realization of the three non-regressions (念不退, 行不退, 位不退). Such power and function has never been seen in thousands of sutras and treatises. In comparison, sudden enlightenment of the right cause is merely a step towards escaping the mundane world; only with non-regression in every lifetime can one hope to reach the stage of Buddhahood. These two cannot be spoken of in the same breath. How can those who study religion not reflect on this?
Fifth, explaining the teaching character
This is included in the Mahayana Bodhisattva Treasury, and is also spoken by the Buddha without being asked, which is the blessing of thorough great compassion. It can enable sentient beings with many obstacles in the Dharma-ending Age to directly ascend to Buddhahood by relying on this sutra.
不退。故當來經法滅盡。特留此經住世百年廣度含識。阿伽陀藥萬病總持。絕待圓融不可思議。華嚴奧藏法華秘髓。一切諸佛之心要。菩薩萬行之司南。皆不出於此矣。欲廣嘆述窮劫莫盡。智者自當知之。
△入文為三。初序分。二正宗分。三流通分。此三名初善中善後善。序如首。五官具存。正宗如身。臟腑無闕。流通如手足。執行不滯。故智者釋法華初一品皆為序。后十一品半皆為流通。又一時跡本二門各分三段。則法師等五品皆為跡門流通。蓋序必提一經之綱。流通則法施不壅。關係非小。後人不達。見經文稍涉義理便判入正宗。致序及流通僅存故套。安所稱初語亦善後語亦善也哉。
初序分二。初通序。二別序。初中二。初標法會時處。二引大眾同聞。今初。
如是我聞。一時佛在舍衛國祇樹給孤獨園。
如是標信順。我聞標師承。一時標機感。佛標教主。舍衛等標說經處也。實相妙理古今不變名如。依實相理念佛求生凈土決定無非曰是。實相非我非無我。阿難不壞假名故仍稱我。耳根發耳識親聆圓音。如空印空。名聞。時無實法。以師資道合說聽周足名一時。自覺覺他覺行圓滿人天大師名佛。舍衛此云聞物。中印度大國之名。波斯匿王所都也。匿王太子名祇陀。此云戰勝。匿王大
【現代漢語翻譯】 現代漢語譯本： 不再退轉。所以在將來的經法要滅盡時，特別留下這部經住世百年，廣泛度化有情眾生。此經如同阿伽陀藥（Agada medicine，萬能藥），總持一切法門，達到絕待圓融、不可思議的境界。它蘊含著《華嚴經》（Avatamsaka Sutra）的奧妙，是《法華經》（Lotus Sutra）的精髓，是一切諸佛的心要，是菩薩萬行的指南，一切都離不開這部經。想要廣泛地讚歎這部經，即使窮盡劫數也無法說完，智者自然會明白。 △入文分為三部分：初序分，二正宗分，三流通分。這三部分被稱為初善、中善、后善。序分如頭部，五官俱全；正宗分如身體，臟腑沒有缺失；流通分如手足，執行沒有滯礙。所以智者大師解釋《法華經》時，認為最初的一品都是序分，最後的十一品半都是流通分。又根據一時跡本二門各自分為三段，那麼法師等五品都是跡門流通。序分必定提綱挈領地概括一部經的要旨，流通分則使佛法施予不會壅塞，關係非常重大。後人不明白這個道理，見到經文稍微涉及義理，就判定為正宗分，導致序分和流通分僅存固定的套路，哪裡還能稱得上初語亦善、后語亦善呢？ 初序分分為二：初通序，二別序。初通序分為二：初標明法會的時處，二引出大眾共同聽聞。現在是初標明法會的時處。 『如是我聞。一時佛在舍衛國祇樹給孤獨園。』 『如是』標示著信順，『我聞』標示著師承，『一時』標示著機感，『佛』標示著教主，『舍衛』等標示著說經的處所。實相妙理古今不變，名為『如』。依靠實相理念佛求生凈土，決定沒有錯誤，稱為『是』。實相非我非無我，阿難（Ananda，佛陀的十大弟子之一，以記憶力超群著稱）不壞假名，所以仍然稱『我』。耳根發出耳識，親自聽聞圓滿的音聲，如空印空，名為『聞』。時間沒有實體，因為師資道合，說法聽法都圓滿具足，所以稱為『一時』。自覺、覺他、覺行圓滿的人天大師，名為『佛』。舍衛（Sravasti）翻譯為『聞物』，是中印度一個大國的名稱，是波斯匿王（Prasenajit，古印度拘薩羅國國王）所統治的都城。波斯匿王的太子名為祇陀（Jeta），翻譯為『戰勝』。波斯匿王非常
【English Translation】 English version: It does not retreat. Therefore, when the scriptures are about to be extinguished in the future, this scripture is specially left in the world for a hundred years to widely deliver sentient beings. This scripture is like the Agada medicine (Agada medicine, panacea), which holds all the Dharma doors, reaching the realm of absolute and inconceivable perfection. It contains the mysteries of the Avatamsaka Sutra (Avatamsaka Sutra), the essence of the Lotus Sutra (Lotus Sutra), the heart of all Buddhas, and the guide for the ten thousand practices of Bodhisattvas. Everything is inseparable from this scripture. If you want to praise this scripture extensively, you cannot finish it even if you exhaust kalpas. The wise will naturally understand. △Entering the text is divided into three parts: the first is the introduction section, the second is the main section, and the third is the circulation section. These three parts are called the initial good, the middle good, and the final good. The introduction section is like the head, with all five senses; the main section is like the body, with no missing internal organs; the circulation section is like the hands and feet, with no stagnation in operation. Therefore, when the wise master explained the Lotus Sutra, he believed that the first chapter was the introduction section, and the last eleven and a half chapters were the circulation section. Also, according to the division of the temporary and original gates into three sections each, the five chapters such as the Dharma Master are all circulations of the temporary gate. The introduction section must outline the main points of a scripture, and the circulation section ensures that the Dharma is not obstructed, which is of great importance. Later people did not understand this principle, and when they saw that the scripture slightly involved the principles, they judged it as the main section, resulting in only fixed routines in the introduction and circulation sections. How can it be said that the initial words are good and the final words are also good? The initial introduction section is divided into two: the first is the general introduction, and the second is the specific introduction. The initial general introduction is divided into two: the first is to mark the time and place of the Dharma assembly, and the second is to introduce the masses to listen together. Now it is the initial marking of the time and place of the Dharma assembly. 'Thus have I heard. At one time, the Buddha was in the Jeta Grove of Anathapindika's Park in the country of Sravasti.' 'Thus' indicates faith and obedience, 'I heard' indicates the lineage of the teacher, 'at one time' indicates the opportunity and response, 'Buddha' indicates the teaching master, and 'Sravasti' etc. indicate the place where the scripture was spoken. The wonderful principle of reality remains unchanged from ancient times to the present, called 'Thus'. Relying on the concept of reality to recite the Buddha and seek rebirth in the Pure Land is definitely not wrong, called 'is'. Reality is neither self nor non-self. Ananda (Ananda, one of the ten major disciples of the Buddha, known for his outstanding memory) does not destroy the false name, so he is still called 'I'. The ear root emits ear consciousness, personally listening to the perfect sound, like emptiness imprinting emptiness, called 'heard'. Time has no substance, because the teacher and student are in harmony, and the teaching and listening are complete, so it is called 'at one time'. The great master of humans and gods who is self-aware, makes others aware, and whose awareness and practice are complete is called 'Buddha'. Sravasti (Sravasti) is translated as 'hearing things', which is the name of a large country in central India, the capital ruled by King Prasenajit (Prasenajit, King of Kosala in ancient India). The crown prince of King Prasenajit was named Jeta (Jeta), which translates to 'victory'. King Prasenajit was very
臣名須達多。此云給孤獨。給孤長者布金買太子園供佛及僧。祇陀感嘆施余未布少地。故併名祇樹給孤獨園也。
△二引大眾同聞三。初聲聞眾。二菩薩眾。三天人眾。聲聞居首者。出世相故。常隨從故。佛法賴僧傳故。菩薩居中者。相不定故。不常隨故。表中道義故。天人列後者。世間相故。凡聖品雜故。外護職故。
初聲聞眾又三。初明類標數。二表位嘆德。三列上首名。今初。
與大比丘僧千二百五十人俱。
大比丘。受具足戒出家人也。比丘。梵語含三義。一乞士。只缽資身無所蓄藏專求出要。二破惡。正慧觀察破煩惱惡不墮愛見。三怖魔。發心受戒羯磨成就魔即怖也。僧者具云僧伽。此翻和合眾。同證無為解脫名理和。身同住．口無諍．意同悅．見同解．戒同修．利同均名事和也。千二百五十人者。三葉波師資共千人。身子．目連師資二百人。耶舍子等五十人。皆佛成道先得度脫。感佛深恩常隨從也。
△二表位嘆德。
皆是大阿羅漢(之位。其德為)眾所知識。
阿羅漢亦含三義。一應供。即乞士果。二殺賊。即破惡果。三無生。即怖魔果。復有慧解脫．俱解脫．無疑解脫三種不同。今是無疑解脫。故名大。又本是法身大士。示作聲聞證此凈土不思議法。故
【現代漢語翻譯】 現代漢語譯本： 我名叫須達多（Sudatta），這裡稱他為給孤獨（Anathapindika）。給孤獨長者用黃金購買了太子祇陀（Jetavana）的花園，用來供養佛陀和僧眾。祇陀（Jetavana）太子感動於他的行為，於是捐獻了剩餘的少量未被黃金覆蓋的土地。因此，這個園林被合稱為祇樹給孤獨園（Jetavana-Anathapindika-arama）。
△二、引出大眾共同聽聞佛法，分為三個部分：一是聲聞眾，二是菩薩眾，三是天人眾。聲聞眾排列在首位，是因為他們具有出世的形象，常常跟隨佛陀，並且佛法依賴僧眾來傳承。菩薩眾排列在中間，是因為他們的形象不定，不常跟隨佛陀，象徵著中道之義。天人眾排列在最後，是因為他們具有世間的形象，凡人和聖人混雜，並且承擔著外護的職責。
首先是聲聞眾，又分為三個部分：一是說明種類和數量，二是表述地位和讚歎功德，三是列出上首的名字。現在是第一部分。
與一千二百五十位大比丘僧眾在一起。
大比丘（Bhikkhu）是指受過具足戒的出家人。比丘（Bhikkhu），在梵語中包含三種含義：一是乞士，只依靠缽來維持生活，沒有其他積蓄，專心尋求出離之道；二是破惡，用正智慧觀察，破除煩惱之惡，不墮入愛見之中；三是怖魔，發心受戒，羯磨（Karma）成就，魔就會感到恐懼。僧（Sangha）的全稱是僧伽（Sangha），這裡翻譯為和合眾。共同證悟無為解脫，稱為理和。身同住、口無諍、意同悅、見同解、戒同修、利同均，稱為事和。一千二百五十人，是指三迦葉（Kasyapa）師徒共一千人，舍利弗（Sariputta）、目犍連（Maudgalyayana）師徒二百人，耶舍（Yasa）的兒子等五十人。他們都是在佛陀成道後首先得到度脫的人，感念佛陀的深恩，常常跟隨佛陀。
△二、表述地位和讚歎功德。
都是大阿羅漢（Arhat）（的地位，他們的功德是）為大眾所熟知。
阿羅漢（Arhat）也包含三種含義：一是應供，即乞士的果位；二是殺賊，即破惡的果位；三是無生，即怖魔的果位。又有慧解脫、俱解脫、無疑解脫三種不同。現在是無疑解脫，所以稱為大。而且他們原本是法身大士，示現為聲聞，證悟這凈土不可思議的法，所以...
【English Translation】 English version: My name is Sudatta, here called Anathapindika (giver to the unprotected). The elder Anathapindika bought Prince Jetavana's (Jetavana) garden with gold to offer to the Buddha and the Sangha. Prince Jetavana (Jetavana) was moved and donated the remaining small amount of land not covered by gold. Therefore, the garden is jointly named Jetavana-Anathapindika-arama.
△2. Introducing the assembly to hear the Dharma together, divided into three parts: first, the Sravaka assembly; second, the Bodhisattva assembly; and third, the Deva and human assembly. The Sravaka assembly is listed first because they have a transcendent appearance, often follow the Buddha, and the Dharma relies on the Sangha for transmission. The Bodhisattva assembly is listed in the middle because their appearance is uncertain, they do not always follow the Buddha, symbolizing the meaning of the Middle Way. The Deva and human assembly is listed last because they have a worldly appearance, with a mixture of ordinary people and saints, and they undertake the duty of external protection.
First is the Sravaka assembly, which is further divided into three parts: first, explaining the type and number; second, expressing the position and praising the merits; and third, listing the names of the leaders. Now is the first part.
Together with a great Bhikkhu Sangha of one thousand two hundred and fifty people.
Great Bhikkhu (Bhikkhu) refers to a fully ordained monastic. Bhikkhu (Bhikkhu), in Sanskrit, contains three meanings: first, a beggar, relying only on the alms bowl to sustain life, without other possessions, focusing on seeking the path of liberation; second, destroying evil, using correct wisdom to observe and destroy the evil of afflictions, not falling into love and views; third, frightening Mara, aspiring to receive precepts, Karma (Karma) accomplished, Mara will feel fear. Sangha (Sangha) in full is Sangha (Sangha), here translated as harmonious assembly. Together realizing non-action liberation is called 'harmony in principle'. Living together in body, no disputes in speech, joy in mind, understanding in view, practicing together in precepts, and sharing benefits equally is called 'harmony in practice'. The one thousand two hundred and fifty people refer to the three Kasyapas (Kasyapa) and their disciples, totaling one thousand people, Sariputta (Sariputta), Maudgalyayana (Maudgalyayana) and their disciples, two hundred people, and Yasa's (Yasa) sons and others, fifty people. They were all first liberated after the Buddha's enlightenment, grateful for the Buddha's deep grace, and often followed the Buddha.
△2. Expressing position and praising merits.
All are great Arhats (Arhat) (their position, their merits are) known to all.
Arhat (Arhat) also contains three meanings: first, worthy of offerings, which is the fruit of a beggar; second, killer of thieves, which is the fruit of destroying evil; third, no birth, which is the fruit of frightening Mara. There are also three different types: wisdom liberation, both liberation, and doubt-free liberation. Now it is doubt-free liberation, so it is called great. Moreover, they were originally Dharmakaya great beings, manifesting as Sravakas, realizing this pure land's inconceivable Dharma, so...
名大也。從佛轉輪廣利人天。故為眾所知識。
△三列上首名。
長老舍利弗(此云身子)．摩訶目犍連(大采菽氏)．摩訶迦葉(大飲光)．摩訶迦旃延(大文飾)．摩訶拘絺羅(大膝)．離婆多(星宿)．周利槃陀伽(繼道)．難陀(喜)．阿難陀(慶喜)．羅睺羅(覆障)．憍梵波提(牛呞)．賓頭盧頗羅墮(不動利根)．迦留陀夷(黑光)．摩訶劫賓那(房宿)．薄拘羅(善容)．阿㝹樓䭾(無貧)。如是等諸大弟子。
德臘俱尊故名長老。身子尊者。聲聞眾中智慧第一。目連尊者。神通第一。飲光尊者。身有金光。傳佛心印為初祖。頭陀行第一。文飾尊者。婆羅門種。論議第一。大膝尊者。答問第一。星宿尊者。無倒亂第一。繼道尊者。因根鈍。僅持一偈。辯才無盡。義持第一。喜尊者。佛之親弟。儀容第一。慶喜尊者。佛之堂弟。復為侍者。多聞第一。覆障尊者。佛之太子。密行第一。牛呞尊者。宿世惡口感此余報。受天供養第一。不動尊者。久住世間應末世供。福田第一。黑光尊者。為佛使者。教化第一。房宿尊者。知星宿第一。善容尊者。壽命第一。無貧尊者。亦佛堂弟。天眼第一。此等常隨眾本法身大士。示作聲聞。為影響眾。今聞凈土攝受功德。得第一義悉檀之益。增道損生
【現代漢語翻譯】 現代漢語譯本： 名大也（名聲很大）。從佛轉輪廣利人天（跟隨佛陀轉法輪，廣泛利益人道和天道）。故為眾所知識（因此被大眾所熟知）。
△三列上首名（第三部分列出上首弟子的名字）。
長老舍利弗（Śāriputra，此云身子，舍利弗）。摩訶目犍連（Mahāmaudgalyāyana，大采菽氏）。摩訶迦葉（Mahākāśyapa，大飲光）。摩訶迦旃延（Mahākātyāyana，大文飾）。摩訶拘絺羅（Mahākauṣṭhila，大膝）。離婆多（Revata，星宿）。周利槃陀伽（Cūḍapanthaka，繼道）。難陀（Nanda，喜）。阿難陀（Ānanda，慶喜）。羅睺羅（Rāhula，覆障）。憍梵波提（Gavāmpati，牛呞）。賓頭盧頗羅墮（Piṇḍolabhāradvāja，不動利根）。迦留陀夷（Kāludāyin，黑光）。摩訶劫賓那（Mahākapphiṇa，房宿）。薄拘羅（Bakula，善容）。阿㝹樓䭾（Aniruddha，無貧）。如是等諸大弟子（像他們這樣的眾多大弟子）。
德臘俱尊故名長老（道德和年齡都受人尊敬，所以稱為長老）。身子尊者（Śāriputra）。聲聞眾中智慧第一（在聲聞眾中智慧第一）。目連尊者（Mahāmaudgalyāyana）。神通第一（神通第一）。飲光尊者（Mahākāśyapa）。身有金光（身上有金色的光芒）。傳佛心印為初祖（傳承佛陀的心印，是禪宗的初祖）。頭陀行第一（苦行第一）。文飾尊者（Mahākātyāyana）。婆羅門種（婆羅門種姓）。論議第一（辯論第一）。大膝尊者（Mahākauṣṭhila）。答問第一（回答問題第一）。星宿尊者（Revata）。無倒亂第一（沒有顛倒錯亂第一）。繼道尊者（Cūḍapanthaka）。因根鈍（因為根器遲鈍）。僅持一偈（僅僅能記住一首偈）。辯才無盡（辯才卻無窮無盡）。義持第一（理解義理並能保持不忘第一）。喜尊者（Nanda）。佛之親弟（是佛陀的親弟弟）。儀容第一（儀容第一）。慶喜尊者（Ānanda）。佛之堂弟（是佛陀的堂弟）。復為侍者（又是佛陀的侍者）。多聞第一（聽聞最多第一）。覆障尊者（Rāhula）。佛之太子（是佛陀的太子）。密行第一（秘密修行第一）。牛呞尊者（Gavāmpati）。宿世惡口感此余報（前世因為惡口，感受這種剩餘的果報）。受天供養第一（接受天人供養第一）。不動尊者（Piṇḍolabhāradvāja）。久住世間應末世供（長久住在世間，接受末法時代的供養）。福田第一（是眾生的福田第一）。黑光尊者（Kāludāyin）。為佛使者（作為佛陀的使者）。教化第一（教化眾生第一）。房宿尊者（Mahākapphiṇa）。知星宿第一（瞭解星宿第一）。善容尊者（Bakula）。壽命第一（壽命最長第一）。無貧尊者（Aniruddha）。亦佛堂弟（也是佛陀的堂弟）。天眼第一（天眼第一）。此等常隨眾本法身大士（這些常常跟隨佛陀的，本來是法身大士）。示作聲聞（示現為聲聞）。為影響眾（作為影響眾）。今聞凈土攝受功德（現在聽聞凈土的攝受功德）。得第一義悉檀之益（得到第一義悉檀的利益）。增道損生（增長道業，減少生死）
【English Translation】 English version: 'Name is great.' (His name is widely known.) 'Following the Buddha, he turns the Dharma wheel, extensively benefiting humans and devas.' (Following the Buddha, he turns the Dharma wheel, extensively benefiting humans and devas.) 'Therefore, he is known by all.' (Therefore, he is known by all.)
△ 'The third section lists the names of the foremost disciples.' (The third section lists the names of the foremost disciples.)
'Elder Śāriputra (meaning 'Body Son'). Mahāmaudgalyāyana (Great Bean Gatherer). Mahākāśyapa (Great Drinking Light). Mahākātyāyana (Great Ornamentation). Mahākauṣṭhila (Great Knee). Revata (Star). Cūḍapanthaka (Successor to the Path). Nanda (Joy). Ānanda (Rejoicing). Rāhula (Covering Obstacle). Gavāmpati (Cow-Eating). Piṇḍolabhāradvāja (Unmoving Keenness). Kāludāyin (Black Light). Mahākapphiṇa (House Star). Bakula (Good Appearance). Aniruddha (Without Poverty). Such are the great disciples.' (Elder Śāriputra (meaning 'Body Son'). Mahāmaudgalyāyana (Great Bean Gatherer). Mahākāśyapa (Great Drinking Light). Mahākātyāyana (Great Ornamentation). Mahākauṣṭhila (Great Knee). Revata (Star). Cūḍapanthaka (Successor to the Path). Nanda (Joy). Ānanda (Rejoicing). Rāhula (Covering Obstacle). Gavāmpati (Cow-Eating). Piṇḍolabhāradvāja (Unmoving Keenness). Kāludāyin (Black Light). Mahākapphiṇa (House Star). Bakula (Good Appearance). Aniruddha (Without Poverty). Such are the great disciples.)
'Both virtue and age are respected, hence the name 'Elder'.' (Both virtue and age are respected, hence the name 'Elder'.) 'Venerable Śāriputra (Śāriputra).' 'First in wisdom among the Śrāvakas.' (First in wisdom among the Śrāvakas.) 'Venerable Mahāmaudgalyāyana (Mahāmaudgalyāyana).' 'First in supernatural powers.' (First in supernatural powers.) 'Venerable Mahākāśyapa (Mahākāśyapa).' 'His body has golden light.' (His body has golden light.) 'He transmitted the Buddha's mind-seal and became the first patriarch.' (He transmitted the Buddha's mind-seal and became the first patriarch.) 'First in ascetic practices.' (First in ascetic practices.) 'Venerable Mahākātyāyana (Mahākātyāyana).' 'Of the Brahmin caste.' (Of the Brahmin caste.) 'First in debate.' (First in debate.) 'Venerable Mahākauṣṭhila (Mahākauṣṭhila).' 'First in answering questions.' (First in answering questions.) 'Venerable Revata (Revata).' 'First in non-confusion.' (First in non-confusion.) 'Venerable Cūḍapanthaka (Cūḍapanthaka).' 'Because of dull roots.' (Because of dull roots.) 'He could only hold one verse.' (He could only hold one verse.) 'But his eloquence was inexhaustible.' (But his eloquence was inexhaustible.) 'First in upholding the meaning.' (First in upholding the meaning.) 'Venerable Nanda (Nanda).' 'The Buddha's own brother.' (The Buddha's own brother.) 'First in appearance.' (First in appearance.) 'Venerable Ānanda (Ānanda).' 'The Buddha's cousin.' (The Buddha's cousin.) 'Also, his attendant.' (Also, his attendant.) 'First in hearing much.' (First in hearing much.) 'Venerable Rāhula (Rāhula).' 'The Buddha's son.' (The Buddha's son.) 'First in secret practice.' (First in secret practice.) 'Venerable Gavāmpati (Gavāmpati).' 'In past lives, he had bad speech, and this is the remaining retribution.' (In past lives, he had bad speech, and this is the remaining retribution.) 'First in receiving offerings from the devas.' (First in receiving offerings from the devas.) 'Venerable Piṇḍolabhāradvāja (Piṇḍolabhāradvāja).' 'He dwells in the world for a long time to receive offerings in the degenerate age.' (He dwells in the world for a long time to receive offerings in the degenerate age.) 'First in being a field of merit.' (First in being a field of merit.) 'Venerable Kāludāyin (Kāludāyin).' 'As the Buddha's messenger.' (As the Buddha's messenger.) 'First in teaching and transforming.' (First in teaching and transforming.) 'Venerable Mahākapphiṇa (Mahākapphiṇa).' 'First in knowing the stars.' (First in knowing the stars.) 'Venerable Bakula (Bakula).' 'First in longevity.' (First in longevity.) 'Venerable Aniruddha (Aniruddha).' 'Also the Buddha's cousin.' (Also the Buddha's cousin.) 'First in heavenly eye.' (First in heavenly eye.) 'These are the great Bodhisattvas of the Dharma body who always follow the assembly.' (These are the great Bodhisattvas of the Dharma body who always follow the assembly.) 'They appear as Śrāvakas.' (They appear as Śrāvakas.) 'To influence the assembly.' (To influence the assembly.) 'Now they hear the meritorious virtues of the Pure Land's reception.' (Now they hear the meritorious virtues of the Pure Land's reception.) 'They obtain the benefit of the First Meaning Siddha.' (They obtain the benefit of the First Meaning Siddha.) 'Increasing the path and diminishing birth and death.'
。自凈佛土。複名當機眾矣。
△二菩薩眾。
並諸菩薩摩訶薩。文殊師利(此云妙德)法王子．阿逸多(此云無能勝。彌勒菩薩之名)菩薩．干陀訶提(此云不休息)菩薩．常精進菩薩。與如是等諸大菩薩。
菩薩摩訶薩。此云大道心成就有情。乃悲智雙運自他兼利之稱。佛為法王。文殊紹佛家業名法王子。菩薩眾中智慧第一。非勇猛實智不能證解凈土法門。故居初。彌勒當來成佛。現居等覺。以究竟嚴凈佛國為要務。故次列。不休息者。曠劫修行不暫停故。常精進者。自利利他無疲倦故。此等深位菩薩必皆求生凈土。以不離見佛。不離聞法。不離親近供養眾僧。乃能速疾圓滿菩提故。
△三天人眾。
及釋提桓因等無量諸天大眾俱。
釋提桓因。此云能為主。即忉利天王。等者。下等四王。上等夜摩．兜率．化樂．他化．色．無色無量諸天也。大眾俱。謂十方天人八部修羅人非人等無不與會。無非凈土法門所攝之機也。通序竟。
△二別序。發起序也。凈土妙門不可思議。無人能問。佛自倡依正名字為發起。又佛智鑒機無謬。見此大眾應聞凈土妙門而獲四益。故不俟問便自發起。如梵網下卷自倡立號云。我今盧舍那等。智者判作發起序。例可知也。
爾時。佛
【現代漢語翻譯】 現代漢語譯本：自凈佛土，又可以稱他們為當機眾。
△二、菩薩眾。
以及諸位菩薩摩訶薩，如文殊師利（意為妙德）法王子、阿逸多（意為無能勝，即彌勒菩薩）菩薩、干陀訶提（意為不休息）菩薩、常精進菩薩，以及與他們同等的諸大菩薩。
菩薩摩訶薩，意為大道心成就的有情，是悲智雙運、自利利他的稱謂。佛是法王，文殊繼承佛的家業，所以稱為法王子。在菩薩眾中，文殊的智慧第一。如果不是勇猛的真實智慧，就不能證悟和理解凈土法門，所以排在首位。彌勒將來會成佛，現在處於等覺的地位，以究竟圓滿莊嚴佛國為重要任務，所以排在第二位。不休息菩薩，是因為在漫長的劫數中修行從不停止。常精進菩薩，是因為自利利他沒有疲倦。這些深位菩薩必定都求生凈土，因為不離開見佛，不離開聽聞佛法，不離開親近供養眾僧，才能迅速圓滿菩提。
△三、天人眾。
以及釋提桓因等無量諸天大眾一起參與法會。
釋提桓因，意為能為主，即忉利天王。『等』字包括下等的四王天，上等的夜摩天、兜率天、化樂天、他化自在天，以及色界天、無色界天等無量諸天。『大眾俱』，是指十方天人、八部、修羅、人、非人等，沒有不參與法會的，都是凈土法門所攝受的根機。總序到此結束。
△二、別序。也叫發起序。凈土妙門不可思議，沒有人能夠提問，所以佛自己倡導依正的名字作為發起。而且佛的智慧鑑別根機沒有錯誤，看到這些大眾應該聽聞凈土妙門而獲得四種利益，所以不等別人提問就自己發起。如同《梵網經》下卷自己倡導立號說：『我今盧舍那』等。智者判斷為發起序，可以作為例證。
這時，佛
【English Translation】 English version: They purify their Buddha-lands and are also called the 'audience ready for instruction'.
△2. The Assembly of Bodhisattvas.
Together with all the Bodhisattva-Mahasattvas, such as Manjushri (meaning 'Wonderful Virtue') Dharma Prince, Ajita (meaning 'Invincible', the name of Maitreya Bodhisattva) Bodhisattva, Gandhahasti (meaning 'Non-stopping') Bodhisattva, Constant Progress Bodhisattva, and other great Bodhisattvas like them.
Bodhisattva-Mahasattva means 'sentient beings who have achieved the great aspiration', a term for those who practice both compassion and wisdom, benefiting both themselves and others. The Buddha is the Dharma King, and Manjushri inherits the Buddha's lineage, hence the title Dharma Prince. Among the Bodhisattvas, Manjushri is foremost in wisdom. Without courageous and genuine wisdom, one cannot realize and understand the Pure Land Dharma-door, so he is listed first. Maitreya will become a Buddha in the future and is currently at the stage of Near-Perfect Enlightenment, with the ultimate goal of adorning and purifying the Buddha-land, so he is listed next. 'Non-stopping' refers to continuous practice throughout countless kalpas. 'Constant Progress' refers to tireless effort in benefiting oneself and others. These Bodhisattvas of profound attainment certainly seek rebirth in the Pure Land, because by not being separated from seeing the Buddha, not being separated from hearing the Dharma, and not being separated from close association and offerings to the Sangha, they can quickly and perfectly fulfill Bodhi.
△3. The Assembly of Devas and Humans.
Together with Shakra Devanam Indra and countless other great assemblies of devas.
Shakra Devanam Indra means 'able to be the lord', referring to the King of the Trayastrimsha Heaven. 'Others' includes the Four Heavenly Kings of the lower realms, and the Yāma, Tushita, Nirmānarati, Paranirmita-vasavartin, Form Realm, and Formless Realm heavens of the higher realms. 'Great assembly together' means that all the devas and humans of the ten directions, the eight classes of beings, asuras, humans, non-humans, etc., are present at the assembly, all of whom are receptive to the Pure Land Dharma-door. The General Preface ends here.
△2. The Specific Preface. Also called the Initiating Preface. The Pure Land's wonderful Dharma-door is inconceivable, and no one can ask about it, so the Buddha himself initiates it by mentioning the names of the land and its inhabitants. Moreover, the Buddha's wisdom discerns the capacities of beings without error, seeing that this assembly should hear the Pure Land's wonderful Dharma-door and obtain four kinds of benefits, so he initiates it himself without waiting for questions. It is like in the lower section of the Brahma Net Sutra, where he initiates by establishing his name, saying, 'I am now Vairocana,' etc. Wise ones judge this as the Initiating Preface, which can be taken as an example.
At that time, the Buddha
告長老舍利弗。從是(娑婆世界)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。
凈土法門三根普攝。絕待圓融不可思議。圓收圓超一切法門。甚深難信。故特告大智慧者。非第一智慧不能直下無疑也。西方者。橫亙直西。標示現處也。十萬億者。千萬曰億。今積億至十萬也。佛土者。三千大千世界通為一佛所化。且以此土言之。一須彌山東西南北各一洲。同一日月所照。一鐵圍山所繞。名一四天下。千四天下名小千世界。千小千名中千世界。千中千名大千世界。過如此佛土十萬億之西是極樂世界也。問。何故極樂在西方。答。此非善問。假使極樂在東。汝又問何故在東。豈非戲論。況自十一萬億佛土視之。又在東矣。何足致疑。有世界名曰極樂。序依報國土之名也。豎約三際以辨時劫。橫約十方以定疆隅。故稱世界。極樂國。梵語須摩提。亦云安養．安樂．清泰等。乃永離眾苦第一安隱之謂。如下廣釋。然佛土有四。各分凈薉。凡聖同居土。五濁重者薉。五濁輕者凈。方便有餘土。析空拙度證入者薉。體空巧度證入者凈。實報無障礙土。次第三觀證入者薉。一心三觀證入者凈。常寂光土。分證者薉。究竟滿證者凈。今云極樂世界。正指同居凈土。亦即橫具上三凈土也(此論修德不
【現代漢語翻譯】 現代漢語譯本：
告訴長老舍利弗（Sariputra，佛陀十大弟子之一，以智慧著稱）：從這個（娑婆世界，Saha World，我們所居住的充滿煩惱的世界）向西方，經過十萬億個佛土，有一個世界叫做極樂（Sukhavati，阿彌陀佛的凈土）。那個世界有一尊佛，名號是阿彌陀（Amitabha，無量光或無量壽），現在正在說法。 凈土法門（Pure Land Buddhism）普度上、中、下三種根器的人，是絕對的圓滿融合，不可思議。它圓滿地收攝和超越一切法門，非常深奧難以置信。所以特別告訴具有大智慧的人，不是第一等的智慧不能直接地、毫無懷疑地相信。西方，是指橫向的直西方向，標示出現實的位置。十萬億，是指千萬叫做億，現在積累到十萬億。佛土，是指三千大千世界共同構成一個佛所教化的區域。就拿我們這個世界來說，一座須彌山（Mount Sumeru，佛教宇宙觀中的中心山）的東、西、南、北各有一洲，共同被一個太陽和月亮照耀，被一座鐵圍山（Iron Ring Mountains，環繞世界的山脈）環繞，叫做一個四天下。一千個四天下叫做小千世界，一千個小千世界叫做中千世界，一千個中千世界叫做大千世界。經過像這樣的佛土十萬億個的西方，就是極樂世界。問：為什麼極樂世界在西方？答：這不是一個好的問題。假如極樂世界在東方，你又要問為什麼在東方，這豈不是戲論？況且從十一萬億個佛土來看，它又在東方了，有什麼值得懷疑的呢？有一個世界叫做極樂，這是敘述依靠的國土的名稱。豎向地從過去、現在、未來三個時間段來辨別時劫，橫向地從東、西、南、北等十個方向來確定疆域，所以稱為世界。極樂國，梵語是須摩提（Sukhavati），也叫做安養、安樂、清泰等，是永遠脫離各種痛苦，達到第一等安穩的意思，如下面會詳細解釋。然而佛土有四種，各自區分清凈和污穢。凡聖同居土，五濁（劫濁、見濁、煩惱濁、眾生濁、命濁）重的就是污穢的，五濁輕的就是清凈的。方便有餘土，通過分析空性的笨拙方法證入的就是污穢的，通過體悟空性的巧妙方法證入的就是清凈的。實報無障礙土，通過次第三觀（從假入空觀、從空出假觀、中道第一義觀）證入的就是污穢的，通過一心三觀證入的就是清凈的。常寂光土，部分證得的就是污穢的，究竟圓滿證得的就是清凈的。現在說的極樂世界，正是指同居凈土，也就是橫向具備了上面三種凈土（這裡討論的是修德，不
【English Translation】 English version:
Tell the elder Sariputra (Sariputra, one of the ten great disciples of the Buddha, known for his wisdom): From here (the Saha World, the world we live in, full of suffering) to the West, passing through hundreds of thousands of trillions of Buddha lands, there is a world called Sukhavati (Sukhavati, the Pure Land of Amitabha Buddha). In that land, there is a Buddha named Amitabha (Amitabha, immeasurable light or immeasurable life), who is now preaching the Dharma. The Pure Land Buddhism (Pure Land Buddhism) universally embraces people of all three capacities—superior, middling, and inferior. It is absolutely perfect and harmonious, inconceivable. It completely encompasses and transcends all Dharma methods, being extremely profound and difficult to believe. Therefore, it is specifically addressed to those with great wisdom; only the highest wisdom can directly and without doubt believe it. 'West' refers to the horizontal, due west direction, indicating the present location. 'Hundreds of thousands of trillions' means accumulating trillions to the hundred thousandth power. 'Buddha land' refers to three thousand great chiliocosms collectively forming a realm taught by one Buddha. Taking our world as an example, each of the east, west, south, and north sides of Mount Sumeru (Mount Sumeru, the central mountain in Buddhist cosmology) has a continent, all illuminated by the same sun and moon, and surrounded by a range of Iron Ring Mountains (Iron Ring Mountains, mountain ranges surrounding the world), called one 'four-continent world'. A thousand four-continent worlds are called a small chiliocosm, a thousand small chiliocosms are called a middle chiliocosm, and a thousand middle chiliocosms are called a great chiliocosm. Passing through hundreds of thousands of trillions of such Buddha lands to the West is the Sukhavati world. Question: Why is Sukhavati in the West? Answer: This is not a good question. If Sukhavati were in the East, you would ask why it is in the East, wouldn't that be a frivolous argument? Moreover, from the perspective of eleven hundred thousand trillion Buddha lands, it is again in the East, so what is there to doubt? 'There is a world called Sukhavati' is a description of the name of the dependent land. Vertically, it distinguishes time and kalpas based on the three periods of past, present, and future; horizontally, it defines boundaries based on the ten directions of east, west, south, north, etc., hence it is called a world. The Land of Sukhavati, in Sanskrit, is Sukhavati, also called An'yang, Anle, Qingtai, etc., meaning to be forever free from all suffering and to attain the foremost peace and security, as will be explained in detail below. However, there are four types of Buddha lands, each distinguished by purity and defilement. In the Land of Coexistence of Ordinary Beings and Sages, those with heavy five defilements (the defilements of kalpa, views, afflictions, beings, and life) are defiled, and those with light five defilements are pure. In the Land of Expedient Residue, those who enter through clumsy methods of analyzing emptiness are defiled, and those who enter through skillful methods of realizing emptiness are pure. In the Land of Real Reward Without Obstacles, those who enter through the sequential Three Contemplations (contemplation of entering emptiness from the provisional, contemplation of emerging from emptiness to establish the provisional, and contemplation of the Middle Way as the ultimate truth) are defiled, and those who enter through the One-Mind Three Contemplations are pure. In the Land of Eternal Tranquil Light, those who partially realize it are defiled, and those who ultimately and fully realize it are pure. The Sukhavati world now being discussed specifically refers to the Pure Land of Coexistence, which horizontally possesses the above three Pure Lands (this discussion concerns cultivated virtues, not
論性德。性德則一切微塵法爾。具足四種凈薉佛土。今約信願行三。彌陀名號不思議故。能令凡夫所感同居極樂最極清凈也。此則十方佛土所無。極樂同居獨擅。方是極樂凈土宗旨。下明義處皆然)。有佛號阿彌陀。序正報教主之名也。翻譯如下廣釋。佛有三身。各論單復。法身單指所證理性。報身單指能證功德智慧。化身單指所現相好色像。法身復者自性清凈法身．離垢妙極法身。報身復者自受用報身．他受用報身。化身復者示生化身．應現化身。又佛界化身．隨類化身。雖辨單復三身。實非一非三而三而一。不縱橫。不併別。離過絕非。不可思議。今云阿彌陀佛。正指同居土中示生化身。仍復即報即法也。複次世界及佛皆言有者。具四義。的標實境。令欣求故。誠語指示令專一故。簡非干城陽𦦨。非權現曲示。非緣影虛妄。非保真偏但破魔邪權小故(非權。破華嚴合論之訛。非邪。破末世積迷之習。此二料簡尤大有關係)。圓彰性具令深證故。今現在說法者。簡上依正二有。非過去已滅。非未來未成。正應發願往生。親覲聽法速成正覺也。複次二有現在。勸信序也。世界名極樂。勸愿序也。佛號阿彌陀。勸持名妙行序也。複次阿彌陀序佛。說法序法。現在海會序僧。佛法僧同一實相序體。從此起信願行序宗。信愿
【現代漢語翻譯】 現代漢語譯本： 論性德。性德是指一切微塵都自然而然地具足四種清凈和染污的佛土。現在從信、愿、行三個方面來說，阿彌陀（Amitābha）名號不可思議，能夠使凡夫所感應的同居極樂世界最為清凈。這是十方佛土所沒有的，極樂世界的同居土獨有，這才是極樂凈土的宗旨（下面的解釋都一樣）。 有佛號阿彌陀（Amitābha），這是敘述正報教主的名號。翻譯如下廣為解釋。佛有法身、報身、化身三種身，每種身又可分為單和復。法身單指所證的理性，報身單指能證的功德智慧，化身單指所顯現的相好色像。法身復者，包括自性清凈法身和離垢妙極法身。報身復者，包括自受用報身和他受用報身。化身復者，包括示生化身和應現化身，以及佛界化身和隨類化身。雖然區分了單復三種身，但實際上非一非三，而三而一，不縱橫，不併別，超越了過失和錯誤，不可思議。現在說的阿彌陀佛（Amitābha），正是指同居土中示現的化身，仍然是即報即法。 再次，世界和佛都說『有』，具有四種含義：明確標示真實境界，使人欣然追求；誠實地指示，使人專心一意；說明不是干城陽𦦨（指防禦工事），不是權宜之計的曲折顯示，不是緣影虛妄，不是保真偏執，只是爲了破除魔邪權小（不是權宜之計，是爲了破除《華嚴合論》的錯誤；不是邪，是爲了破除末世積累的迷惑。這兩種辨析尤其重要）。圓滿地彰顯自性本具，使人深刻證悟。現在說法，是爲了說明上面的依報和正報二者都是『有』，不是過去已經滅亡，也不是未來尚未成就，正是應該發願往生，親自覲見聽法，迅速成就正覺。 再次，二『有』現在，是勸信的序言。世界名為極樂，是勸愿的序言。佛號阿彌陀（Amitābha），是勸持名妙行的序言。再次，阿彌陀（Amitābha）是佛的序言，說法是法的序言，現在海會是僧的序言。佛法僧同一實相是體的序言，從此生起信願行是宗的序言，信愿……
【English Translation】 English version: On the virtue of inherent nature. The virtue of inherent nature means that all subtle dust particles naturally possess the four kinds of pure and impure Buddha lands. Now, speaking from the three aspects of faith, vow, and practice, the name Amitābha (Amitābha) is inconceivable, capable of making the Pure Land of Coexistence and Common Dwelling, as perceived by ordinary beings, the most supremely pure. This is something that the Buddha lands of the ten directions do not have; the Pure Land of Coexistence and Common Dwelling in the Land of Ultimate Bliss uniquely possesses it. This is precisely the doctrine of the Pure Land of Ultimate Bliss (the explanations below are all the same). There is a Buddha named Amitābha (Amitābha), which is a narration of the name of the teaching master of the principal reward. The translation below explains it extensively. The Buddha has three bodies: the Dharmakāya, the Sambhogakāya, and the Nirmāṇakāya, each discussed in terms of single and composite aspects. The Dharmakāya singularly refers to the principle of reality realized. The Sambhogakāya singularly refers to the merits and wisdom that can realize it. The Nirmāṇakāya singularly refers to the auspicious marks and forms manifested. The composite Dharmakāya includes the Self-Nature Pure Dharmakāya and the Immaculate and Wonderfully Ultimate Dharmakāya. The composite Sambhogakāya includes the Self-Enjoyment Sambhogakāya and the Other-Enjoyment Sambhogakāya. The composite Nirmāṇakāya includes the Manifested Birth Nirmāṇakāya and the Responsive Manifestation Nirmāṇakāya, as well as the Buddha Realm Nirmāṇakāya and the Manifestation According to Category. Although the single and composite three bodies are distinguished, in reality, they are neither one nor three, yet three and one, neither vertical nor horizontal, neither parallel nor separate, transcending faults and errors, inconceivable. The Amitābha (Amitābha) mentioned now specifically refers to the manifested Nirmāṇakāya in the Land of Coexistence and Common Dwelling, which is still identical to the Sambhogakāya and the Dharmakāya. Furthermore, the statement that both the world and the Buddha 『exist』 has four meanings: it clearly indicates the real realm, causing people to joyfully seek it; it truthfully indicates, causing people to be single-minded; it explains that it is not a dry city wall, not a provisional and expedient display, not a false reflection of conditions, not a biased clinging to truth, but simply to dispel demonic, heretical, expedient, and small views (not expedient, to dispel the errors of the 『Huayan Helun』; not heretical, to dispel the accumulated delusions of the degenerate age. These two distinctions are especially important). It fully manifests the inherent nature, causing people to deeply realize it. The present teaching of the Dharma is to explain that the above-mentioned reward and retribution are both 『existent,』 not past and already extinguished, nor future and not yet accomplished; it is precisely that one should make vows to be reborn, personally meet and listen to the Dharma, and quickly attain perfect enlightenment. Furthermore, the two 『existences』 in the present are the preface to encouraging faith. The world named Ultimate Bliss is the preface to encouraging vows. The Buddha's name Amitābha (Amitābha) is the preface to encouraging the wonderful practice of upholding the name. Furthermore, Amitābha (Amitābha) is the preface to the Buddha, the teaching of the Dharma is the preface to the Dharma, the present assembly is the preface to the Sangha. The same true aspect of the Buddha, Dharma, and Sangha is the preface to the substance, from which arises faith, vow, and practice as the preface to the doctrine, faith, vow...
行成必得往生見佛聞法序用。唯一佛界為所緣境不雜餘事序教相也。言略意周矣。初序分竟。
△二正宗分三。初廣陳彼土依正妙果以啟信。二特勸眾生應求往生以發願。三正示行者執持名號以立行。信愿持名一經要旨。信愿為慧行。持名為行行。得生與否全由信愿之有無。品位高下全由持名之深淺。故慧行為前導。行行為正修。如目足並運也。初文為二。初依報妙。二正報妙。初又二。初徴釋。二廣釋。初又二。初徴。二釋。今初。
舍利弗。彼土何故名為極樂。
△二釋二。初約能受用釋。二約所受用釋。今初。
其國眾生無有眾苦但受諸樂。故名極樂。
眾生是能受用人。等覺以還皆可名。今且約人民言。以下下例上上也。娑婆苦樂雜。其實苦是苦苦。逼身心故。樂是壞苦。不久住故。非苦非樂是行苦。性遷流故。彼土永離三苦。不同此土對苦之樂。乃名極樂。一往分別同居。五濁輕。無分段八苦。但受不病不老自在遊行天食天衣諸善聚會等樂。方便。體觀巧。無沈空滯寂之苦。但受遊戲神通等樂。實報。心觀圓。無隔別不融之苦。但受無礙不思議樂。寂光。究竟等。無法身滲漏真常流注之苦。但受稱性圓滿究竟樂。然同居眾生以持名善根福德同佛。故圓凈四土圓受諸樂也。復
【現代漢語翻譯】 現代漢語譯本：行成必得往生見佛聞法序用。唯一佛界為所緣境，不雜餘事，序教相也。言略意周矣。初序分竟。
△二、正宗分三。初、廣陳彼土依正妙果以啟信。二、特勸眾生應求往生以發願。三、正示行者執持名號以立行。信愿持名，一經要旨。信愿為慧行，持名為行行。得生與否，全由信愿之有無；品位高下，全由持名之深淺。故慧行為前導，行行為正修，如目足並運也。初文為二。初、依報妙。二、正報妙。初又二。初、徴釋。二、廣釋。初又二。初、徴。二、釋。今初。
舍利弗（Śāriputra，佛陀十大弟子之一）。彼土何故名為極樂（Sukhāvatī，阿彌陀佛的凈土）？
△二、釋二。初、約能受用釋。二、約所受用釋。今初。
其國眾生無有眾苦，但受諸樂，故名極樂（Sukhāvatī，阿彌陀佛的凈土）。
眾生是能受用人。等覺以還皆可名。今且約人民言。以下下例上上也。娑婆（Saha，我們所處的世界）苦樂雜。其實苦是苦苦，逼身心故。樂是壞苦，不久住故。非苦非樂是行苦，性遷流故。彼土永離三苦，不同此土對苦之樂，乃名極樂（Sukhāvatī，阿彌陀佛的凈土）。一往分別同居，五濁輕，無分段八苦，但受不病不老自在，天食天衣諸善聚會等樂。方便。體觀巧。無沈空滯寂之苦，但受遊戲神通等樂。實報。心觀圓。無隔別不融之苦，但受無礙不思議樂。寂光。究竟等。無法身滲漏真常流注之苦，但受稱性圓滿究竟樂。然同居眾生以持名善根福德同佛，故圓凈四土圓受諸樂也。復
【English Translation】 English version: The preface explains that the accomplishment of practice will certainly lead to rebirth, seeing the Buddha, and hearing the Dharma. The sole object of contemplation is the Buddha-realm, without mixing in other matters; this is the preface to the teachings. The words are concise, and the meaning is complete. The initial preface section ends here.
△ Second, the main section is divided into three parts. First, broadly describe the wonderful rewards of the environment and beings in that land to inspire faith. Second, especially encourage sentient beings to seek rebirth there to generate aspiration. Third, directly instruct practitioners to uphold the name of the Buddha to establish practice. Faith, aspiration, and upholding the name are the essential points of this scripture. Faith and aspiration are the wisdom practice, and upholding the name is the action practice. Whether one is reborn or not depends entirely on the presence or absence of faith and aspiration; the level of one's rebirth depends entirely on the depth of one's upholding of the name. Therefore, wisdom practice leads the way, and action practice is the main cultivation, like the eyes and feet moving together. The first part is divided into two sections. First, the wonder of the environment. Second, the wonder of the beings. The first is further divided into two. First, a question and explanation. Second, a detailed explanation. The first is further divided into two. First, the question. Second, the explanation. Now, the first.
Śāriputra (one of the ten great disciples of the Buddha), why is that land called Sukhāvatī (the Pure Land of Amitābha Buddha)?
△ Second, two explanations. First, explained in terms of those who can receive and enjoy. Second, explained in terms of what is received and enjoyed. Now, the first.
The beings in that land have no suffering, but only experience all kinds of joy; therefore, it is called Sukhāvatī (the Pure Land of Amitābha Buddha).
'Sentient beings' refers to those who can receive and enjoy. It can refer to those at the level of near-perfect enlightenment and below. Here, it refers to the people. The lower is used as an example for the higher. In the Saha (our world) world, suffering and joy are mixed. In reality, suffering is the suffering of suffering, because it oppresses the body and mind. Joy is the suffering of change, because it does not last long. Neither suffering nor joy is the suffering of conditioning, because its nature is constantly changing. That land is forever free from the three sufferings, unlike the joy in this land that is relative to suffering; therefore, it is called Sukhāvatī (the Pure Land of Amitābha Buddha). Generally speaking, in the Land of Coexistence, the five defilements are light, and there are no eight sufferings of division and segmentation, but only the joy of being free from illness and old age, having heavenly food and clothing, and attending gatherings of virtuous people. In the Land of Expediency, contemplation is skillful, and there is no suffering of sinking into emptiness or stagnation, but only the joy of playing with supernatural powers. In the Land of Real Reward, the mind's contemplation is complete, and there is no suffering of separation and non-integration, but only the joy of unobstructed and inconceivable things. In the Land of Eternal Tranquility, there is no suffering of the Dharmakāya leaking or the true and constant flow ceasing, but only the joy of complete and ultimate fulfillment that accords with one's nature. However, the beings in the Land of Coexistence have the same roots of goodness and merit as the Buddha through upholding the name, so they completely purify the four lands and completely receive all joys. Furthermore,
次。極樂最勝不在上三土而在同居。良以上之則十方同居遜其殊特。下又可與此土較量。所以凡夫優入而從容。橫超而度越。佛說苦樂意在於此。
△二約所受用釋(此亦轉釋上無有眾苦但受諸樂之故。下廣釋一科亦然)。
又舍利弗。極樂國土。七重欄楯(以嚴際畔)。七重羅網(以嚴空界)。七重行樹(以嚴露地)。皆是四寶周匝圍繞。是故彼國名為極樂。
七重。表七科道品。四寶。表常樂我凈四德。周匝圍繞者。佛菩薩等無量住處也。皆四寶則自功德深。周匝繞則他賢聖遍。此極樂真因緣也。此等莊嚴同居凈土。是增上善業所感。亦圓五品觀所感。以緣生勝妙五塵為體。方便凈土是即空觀智所感。亦相似三觀所感。以妙真諦無漏五塵為體。實報凈土是妙假觀智所感。亦分證三觀所感。以妙俗諦無盡五塵為體。常寂光土是即中觀智所感。亦究竟三觀所感。以妙中諦稱性五塵為體。欲令易解作此分別。實四土莊嚴無非因緣生法。無不即空假中。所以極樂同居凈境。真俗圓融不可限量。下皆仿此。問。寂光唯理性。何得有此莊嚴。答。一一莊嚴全體理性。一一理性具足莊嚴。方是諸佛究竟依果。若寂光不具勝妙五塵。何異偏真法性。
△二廣釋二。初別釋所受。二合釋能受所受。初又二。
【現代漢語翻譯】 次，極樂世界最殊勝之處不在於上三土（指色界、無色界天），而在於同居土（指凡聖同居土）。因為如果高於同居土，十方世界的同居土就比不上它的殊勝特別；如果低於同居土，又可以與我們這個娑婆世界比較。所以凡夫能夠輕易進入，從容自在，橫超三界而得度脫。佛陀所說的苦與樂的真意就在於此。
△二、約所受用釋（這是進一步解釋上面所說的『無有眾苦，但受諸樂』的原因。下面的廣泛解釋也是如此）。
又，舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）。極樂國土有七重欄楯（l欄楯，用以莊嚴邊界），七重羅網（羅網，用以莊嚴空界），七重行樹（行樹，用以莊嚴露地）。都是由四寶（四寶，指金、銀、琉璃、玻璃）周匝圍繞。因此，那個國土名為極樂。
七重，代表七科道品（七科道品，指三十七道品）。四寶，代表常、樂、我、凈四德（常、樂、我、凈四德，涅槃的四種功德）。周匝圍繞，指的是佛菩薩等無量眾生的住處。都是四寶所成，說明自身功德深厚；周匝圍繞，說明他方賢聖普遍存在。這就是極樂世界的真實因緣。這些莊嚴是凡聖同居凈土的特點，是增上善業所感得的，也是圓教五品觀行所感得的。以因緣所生的勝妙五塵（五塵，色、聲、香、味、觸）為體。方便凈土是即空觀智所感得的，也是相似的三觀（三觀，指空觀、假觀、中觀）所感得的。以妙真諦的無漏五塵為體。實報凈土是妙假觀智所感得的，也是分證三觀所感得的。以妙俗諦的無盡五塵為體。常寂光土是即中觀智所感得的，也是究竟三觀所感得的。以妙中諦的稱性五塵為體。爲了容易理解才這樣分別，實際上四土的莊嚴沒有不是因緣所生之法，沒有不即是空、假、中三諦的。所以極樂世界的同居凈境，是真諦、俗諦圓融，不可思議的。下面都是仿照這個思路。 問：常寂光土唯有理性，怎麼會有這些莊嚴呢？答：一一莊嚴全體都是理性，一一理性具足一切莊嚴，才是諸佛究竟的依報果報。如果常寂光土不具備勝妙的五塵，那和偏空的法性有什麼區別？
△二、廣釋（分為兩部分。首先分別解釋所受用的，然後合起來解釋能受用和所受用的。首先又分為兩部分。）
【English Translation】 Furthermore, the supreme excellence of Sukhavati (Sukhāvatī, the Pure Land of Amitābha Buddha) is not in the upper three realms (referring to the Form Realm and Formless Realm) but in the Realm of Co-dwelling (referring to the Realm of Co-dwelling of Saints and Ordinary Beings). This is because if it were higher, the Co-dwelling Realms of the ten directions would be inferior in their special qualities. If it were lower, it could be compared to this Saha world (Saha world, the world we live in, characterized by suffering). Therefore, ordinary beings can easily enter, leisurely and freely, transcending the three realms and attaining liberation. The Buddha's intention in speaking of suffering and joy lies in this.
△2. Explaining in terms of what is received and enjoyed (This further explains the reason for 'no suffering, only joy.' The extensive explanation below is similar).
Moreover, Śāriputra (Śāriputra, one of the ten great disciples of the Buddha, known for his wisdom), in the Land of Sukhavati, there are seven layers of railings (railings, used to adorn the boundaries), seven layers of nets (nets, used to adorn the sky), and seven rows of trees (rows of trees, used to adorn the open ground), all made of the four treasures (four treasures, gold, silver, lapis lazuli, and crystal) surrounding it. Therefore, that land is called Sukhavati.
The seven layers represent the seven categories of the path to enlightenment (seven categories of the path to enlightenment, referring to the thirty-seven factors of enlightenment). The four treasures represent the four virtues of permanence, joy, self, and purity (permanence, joy, self, and purity, the four qualities of Nirvana). 'Surrounding' refers to the dwelling places of Buddhas, Bodhisattvas, and countless beings. Being made of the four treasures indicates the depth of one's own merits; being surrounded indicates the pervasiveness of sages from other lands. This is the true cause and condition of Sukhavati. These adornments are characteristic of the Realm of Co-dwelling of Saints and Ordinary Beings, resulting from increasing good karma and the contemplation of the five grades in the perfect teaching. It takes the wonderful five sense objects (five sense objects, form, sound, smell, taste, and touch) born from conditions as its substance. The Expedient Pure Land is produced by the wisdom of contemplating emptiness, and also by similar three contemplations (three contemplations, contemplation of emptiness, contemplation of provisional existence, and contemplation of the middle way). It takes the undefiled five sense objects of the wonderful true reality as its substance. The Realm of True Reward is produced by the wisdom of contemplating provisional existence, and also by the partially realized three contemplations. It takes the inexhaustible five sense objects of the wonderful conventional truth as its substance. The Realm of Eternal Tranquility and Light is produced by the wisdom of contemplating the middle way, and also by the ultimately realized three contemplations. It takes the five sense objects of the wonderful middle truth that accord with the nature as its substance. This distinction is made for ease of understanding, but in reality, the adornments of the four lands are all phenomena born from conditions, and all are identical to emptiness, provisional existence, and the middle way. Therefore, the Co-dwelling Pure Land of Sukhavati is a perfect fusion of the true and conventional, inconceivable. The following will follow this line of thought. Question: The Realm of Eternal Tranquility and Light is only principle, how can it have these adornments? Answer: Each and every adornment is entirely principle, and each and every principle fully possesses all adornments. This is the ultimate dependent reward of all Buddhas. If the Realm of Eternal Tranquility and Light does not possess the wonderful five sense objects, what difference is there from the one-sided emptiness of Dharma-nature?
△2. Extensive explanation (divided into two parts. First, explain what is received and enjoyed separately, then explain the receiver and the received together. First, it is divided into two parts.)
初釋生處。二結示佛力。今初。
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。池中蓮華大如車輪。青色青光。黃色黃光。赤色赤光。白色白光。微妙香潔。
上明住處。今明生處。寶池金銀等所成。不同此方土石也。八功德者。一澄清。異此方渾濁。二清冷。異寒熱。三甘美。異鹹淡劣味。四輕軟。異沉重。五潤澤。異宿腐褪色。六安和。異急暴。七除飢渴。異生冷。八長養諸根。異損壞諸根及沴戾增病沒溺等也。充滿其中。異枯竭氾濫。底純金沙。異污泥。階道四寶。異磚石。陛級名階。坦途名道。重屋名樓。岑樓名閣。七寶樓閣。異此方土木丹青也。樓閣是住處及法會處。但得寶池蓮胞開敷。便可登四岸。入法會。見佛聞法也。華輪者。輪王金輪大四十里。且舉最小者言。若據觀經及無量壽會。大小實不可量。由同居凈土身相不等故也。青色名優缽羅。黃色名拘勿頭。赤色名缽頭摩。白色名芬陀利。由生身有光故蓮胞亦有光。然極樂蓮華光色無量。此亦略言耳。微妙香潔略嘆蓮華四德。質而非形曰微。無礙曰妙。非形則非塵。故潔也。蓮胞如此。生身可知。
△二結示
【現代漢語翻譯】 現代漢語譯本 初釋生處。前面已經解釋了居住的地方，現在解釋往生的地方。
又舍利弗（佛陀弟子名）。『極樂國土』（阿彌陀佛的凈土）有七寶池，池中充滿具有八種功德的水。池底完全用金沙鋪設，四邊的階梯道路由金、銀、琉璃、玻璃合成。上面有樓閣，也用金、銀、琉璃、玻璃、硨磲（海貝的一種）、赤珠、瑪瑙來莊嚴裝飾。池中的蓮華大如車輪，青色的蓮華放出青色的光芒，黃色的蓮華放出黃色的光芒，紅色的蓮華放出紅色的光芒，白色的蓮華放出白色的光芒，微妙香潔。
上面說明了居住的處所，現在說明往生之處。寶池由金銀等構成，不同於此方世界的土石。八功德是指：一、澄清，不同於此方世界的渾濁。二、清冷，不同於寒熱。三、甘美，不同於鹹淡劣味。四、輕軟，不同於沉重。五、潤澤，不同於宿腐褪色。六、安和，不同於急暴。七、除飢渴，不同於生冷。八、長養諸根，不同於損壞諸根及沴戾增病沒溺等。充滿其中，不同於枯竭氾濫。池底純以金沙，不同於污泥。階道由四寶構成，不同於磚石。陛級稱為階，坦途稱為道。重屋稱為樓，岑樓稱為閣。七寶樓閣，不同於此方世界的土木丹青。樓閣是居住和舉行法會的地方。只要在寶池中蓮花開放，便可登上四岸，進入法會，見佛聞法。華輪，輪王（擁有統治世界的輪寶的國王）的金輪大四十里。這裡且舉最小的來說。如果根據《觀經》（《觀無量壽經》）及《無量壽會》（《無量壽經》），大小實在不可衡量。由於同居凈土身相不等。青色名為優缽羅（青蓮花），黃色名為拘勿頭（黃蓮花），赤色名為缽頭摩（紅蓮花），白色名為芬陀利（白蓮花）。由於往生之身有光，所以蓮花也有光。然而極樂世界的蓮花光色無量，這裡也只是略說而已。微妙香潔，略微讚歎蓮花的四種功德。質而非形叫做微，無礙叫做妙。不是形體就不是塵埃，所以潔凈。蓮花如此，往生之身可知。
△二結示
【English Translation】 English version First Explanation of the Place of Birth. The previous section explained the place of dwelling; now, this explains the place of rebirth.
Moreover, Shariputra (name of a disciple of the Buddha), in the 『Land of Ultimate Bliss』 (Amitabha Buddha's Pure Land), there are seven-jeweled ponds, filled with water possessing eight qualities of merit. The bottom of the ponds is purely paved with golden sand, and 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 (a type of sea clam), red pearls, and agate. In the ponds, the lotus flowers are as large as chariot wheels; the blue ones emit blue light, the yellow ones emit yellow light, the red ones emit red light, and the white ones emit white light, being subtle, wondrous, fragrant, and pure.
The above describes the dwelling place; now, this describes the place of rebirth. The jeweled ponds are made of gold, silver, and other precious materials, unlike the earth and stones of this world. The eight qualities of merit are: 1. Clarity, unlike the turbidity of this world. 2. Coolness, unlike heat and cold. 3. Sweetness, unlike salty, bland, and inferior tastes. 4. Lightness and softness, unlike heaviness. 5. Moistness and smoothness, unlike dryness, decay, and fading colors. 6. Peacefulness and harmony, unlike haste and violence. 7. Elimination of hunger and thirst, unlike raw and cold sensations. 8. Nourishment of the faculties, unlike damage to the faculties, inauspiciousness, increased illness, drowning, etc. Filled to the brim, unlike dryness and flooding. The bottom is purely golden sand, unlike mud. The stairways are made of four jewels, unlike bricks and stones. The steps are called 『stairways,』 and the smooth paths are called 『roads.』 Multiple-storied buildings are called 『pavilions,』 and tall buildings are called 『towers.』 The seven-jeweled pavilions are unlike the earth, wood, and painted decorations of this world. The pavilions are places of residence and Dharma assemblies. As soon as the lotus blossoms open in the jeweled ponds, one can ascend the four shores, enter the Dharma assembly, see the Buddha, and hear the Dharma. The flower wheels: the golden wheel of a Wheel-Turning King (a king who possesses a wheel-shaped treasure that enables him to rule the world) is forty li in diameter. This is just mentioning the smallest. According to the 『Contemplation Sutra』 (the 『Contemplation Sutra of Immeasurable Life』) and the 『Immeasurable Life Assembly』 (the 『Immeasurable Life Sutra』), the size is truly immeasurable, because the appearances of beings in the Land of Coexistence are not uniform. The blue ones are called Utpala (blue lotus), the yellow ones are called Kumuda (yellow lotus), the red ones are called Padma (red lotus), and the white ones are called Pundarika (white lotus). Because the bodies of those reborn have light, the lotus blossoms also have light. However, the light and colors of the lotus flowers in the Land of Ultimate Bliss are immeasurable; this is just a brief description. 『Subtle, wondrous, fragrant, and pure』 briefly praises the four virtues of the lotus flowers. That which is substance but not form is called 『subtle,』 and that which is unobstructed is called 『wondrous.』 If it is not form, then it is not dust, therefore it is 『pure.』 If the lotus blossoms are like this, the bodies of those reborn can be known.
△2. Conclusion
佛力。
舍利弗。極樂國土成就如是功德莊嚴。
明上住處生處種種莊嚴。皆阿彌陀佛大愿大行稱性功德之所成就。故能遍嚴四種凈土。普攝十方三世一切凡聖令往生也。複次。佛以大愿作眾生多善根之因。以大行作眾生多福德之緣。令信愿持名者唸唸成就如是功德。而皆是已成。非今非當。此則以阿彌種種莊嚴作增上本質。帶起眾生自心種種莊嚴。全佛即生。全他即自。故曰成就如是功德莊嚴。
△二合釋能受所受又二。初約五根五塵明受用。次約耳根聲塵明受用。初又二。初正明。二結示。今初。
又舍利弗。彼佛國土。(空中)常作天樂。(下是)黃金為地。(中間)晝夜六時雨天曼陀羅華(上嚴空界下嚴金地)。其土眾生常以清旦各以衣裓盛眾妙華供養他方十萬億佛。即以食時還到本國飯食經行。
樂是聲塵。地是色塵。華是色香二塵。食是味塵。盛華散華經行是觸塵。眾生五根對五塵可知。常作者即六時也。黃金為地者。七寶所嚴地界。體是黃金也。日分初中后名晝三時。夜分初中后名夜三時。故云晝夜六時。然彼土依正各有光明。不假日月。安分晝夜。且順此方假說分際耳。曼陀羅此云適意。又云白華。衣裓是盛華器。眾妙華明非曼陀羅一種。應如妙經四華。表四因位。
【現代漢語翻譯】 現代漢語譯本 佛力。
舍利弗（Śāriputra，佛陀十大弟子之一）。極樂國土成就如此功德莊嚴。
明瞭極樂世界的住所、出生之處的種種莊嚴，都是阿彌陀佛（Amitābha）的大愿、大行以及與其本性相符的功德所成就的。因此能夠普遍莊嚴四種凈土，普遍攝受十方三世一切凡夫和聖人，使他們往生到極樂世界。再者，佛以大愿作為眾生多種善根的因，以大行作為眾生多種福德的緣，使那些信愿持名的人，唸唸成就這樣的功德，而且這些功德都是已經成就的，不是現在才成就，也不是將來才成就。這就是以阿彌陀佛的種種莊嚴作為增上本質，帶動眾生自心的種種莊嚴，全部的佛就是全部的眾生，全部的他方世界就是全部的自身。所以說成就如此功德莊嚴。
△二合解釋能受和所受，又分為兩部分。首先從五根和五塵來說明受用，其次從耳根和聲塵來說明受用。首先的部分又分為兩部分，首先是正面說明，其次是總結提示。現在先說正面說明。
又，舍利弗。彼佛國土（空中）常常演奏天樂（下面是）黃金為地（中間）晝夜六時降下天上的曼陀羅華（maṇḍala flower，意為悅意花，又譯為白花）（上面莊嚴空界，下面莊嚴金地）。那裡的眾生常常在清晨，各自用衣襟盛滿各種美妙的花，去供養他方十萬億佛，隨即在吃飯的時候回到自己的國土吃飯、經行。
樂是聲塵，地是色塵，華是色香二塵，食是味塵，盛華、散華、經行是觸塵。眾生的五根對應五塵，這是可以理解的。『常作』就是六時。『黃金為地』，是指七寶所莊嚴的地面，其本體是黃金。日間的初時、中時、后時，稱為晝三時；夜間的初時、中時、后時，稱為夜三時。所以說晝夜六時。然而彼土的依報和正報各有光明，不需要依靠日月來區分晝夜，只是順應此方世界的假說來區分時間而已。曼陀羅，這裡的意思是適意，又稱為白華。衣裓是盛花的器具。『眾妙華』說明不只是曼陀羅花一種，應該像《妙法蓮華經》中的四種花，代表四種因位。
【English Translation】 English version The Power of Buddha.
Śāriputra (one of the ten great disciples of the Buddha). The Land of Ultimate Bliss is accomplished with such meritorious adornments.
The various adornments of the dwelling places and birthplaces in the Land of Ultimate Bliss are all accomplished by the great vows, great practices, and nature-conforming merits of Amitābha (Immeasurable Light Buddha). Therefore, it can universally adorn the four Pure Lands and universally gather all ordinary beings and sages of the ten directions and three periods of time, enabling them to be reborn there. Furthermore, the Buddha uses great vows as the cause of many good roots for sentient beings, and great practices as the condition of many blessings for sentient beings, enabling those who believe, vow, and hold the name to accomplish such merits in every thought. And all these are already accomplished, not now, not in the future. This is to use the various adornments of Amitābha as the superior essence, bringing forth the various adornments of sentient beings' own minds, the entire Buddha is the entire being, the entire other is the entire self. Therefore, it is said to accomplish such meritorious adornments.
△The second combines the explanation of the receiver and the received, and is further divided into two parts. First, it explains the enjoyment from the perspective of the five roots and five dusts, and second, it explains the enjoyment from the perspective of the ear root and sound dust. The first part is further divided into two parts, first is the direct explanation, and second is the summary indication. Now, let's start with the direct explanation.
Moreover, Śāriputra. In that Buddha Land (in the air) there is always heavenly music playing (below is) gold as the ground (in the middle) day and night, six times, it rains heavenly maṇḍala flowers (meaning pleasing flower, also translated as white flower) (above adorns the sky, below adorns the golden ground). The beings in that land often, in the early morning, each use their clothing to fill with various wonderful flowers to offer to hundreds of thousands of millions of Buddhas in other directions, and then at mealtime, they return to their own country to eat, walk, and meditate.
Music is sound dust, the ground is color dust, flowers are color and fragrance dust, food is taste dust, holding flowers, scattering flowers, and walking meditation are touch dust. The five roots of sentient beings correspond to the five dusts, which is understandable. 'Always playing' means six times. 'Gold as the ground' refers to the ground adorned with seven treasures, whose substance is gold. The beginning, middle, and end of the day are called the three times of the day; the beginning, middle, and end of the night are called the three times of the night. Therefore, it is said to be six times day and night. However, the environment and the beings in that land each have light, and do not need to rely on the sun and moon to distinguish day and night, but only follow the provisional explanation of this world to distinguish time. Maṇḍala, here means pleasing, also called white flower. The clothing is a container for holding flowers. 'Various wonderful flowers' indicates that it is not just maṇḍala flowers, but should be like the four types of flowers in the Lotus Sutra, representing the four causal stages.
供養他方佛表真因會趨極果。果德無不遍也。且據娑婆言十萬億佛。意顯生極樂已還供釋迦．彌勒皆不難耳。若阿彌神力所加。何遠不到哉。食時即清旦。故云即。以明其神足不可思議。不離彼土常遍十方。不假逾時回還也。此文顯極樂一聲一塵一剎那乃至跨步彈指悉與十方三寶貫徹無礙。又顯在娑婆則濁重惡障。與極樂不隔而隔。生極樂則功德甚深。與娑婆隔而不隔也。飯食經行者。念食食至。不假安排。食畢缽去。不勞舉拭。但經行金地。華樂娛樂。任運進修而已。
△二結示。
舍利弗。極樂國土成就如是功德莊嚴。
△二約耳根聲塵明受用。以此方耳根最利故。別就法音廣明其實。極樂攝法界機。五塵一一圓妙。出生一切法門也。又二。初別明。二總結。初中二。初化有情聲。二化無情聲。初又二。初鳥音法利。二徴釋略顯。今初。
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．八聖道分如是等法。其土眾生聞是音已。皆悉唸佛．念法．念僧。
種種奇妙雜色。言多且美也。下略出六種。舍利。舊云鹙鷺。琦禪師云是春鶯。或然。迦陵頻伽。此云妙音。未出㲉時音超
【現代漢語翻譯】 現代漢語譯本：供養他方佛，表明以真誠的因會趨向圓滿的果。阿彌陀佛的果德無所不遍。且就娑婆世界來說，（往生到極樂世界后）供養十萬億佛，意在表明往生到極樂世界后，再回來供養釋迦牟尼佛（釋迦牟尼 Buddha）和彌勒菩薩（Maitreya）都不困難。如果得到阿彌陀佛（Amitabha）的神力加持，哪裡不能到達呢？吃飯的時候就是清晨。所以用『即』字，來表明（極樂世界眾生的）神足不可思議，不離開極樂世界而常能遍至十方世界，不需要花費時間往返。這段經文顯示極樂世界的一聲、一塵、一剎那，乃至跨步、彈指，都與十方三寶（Three Jewels）貫通無礙。又顯示在娑婆世界，因為濁重惡障，與極樂世界雖然不隔開卻如同隔開；往生到極樂世界，則功德甚深，與娑婆世界雖然隔開卻如同沒有隔開。飯食完畢后就去經行，意思是念頭一動，食物就來了，不需要安排；吃完飯，缽自然消失，不需要舉起擦拭。只需在金地上經行，享受華樂，自然而然地精進修行。 二、總結指示。 舍利弗（Sariputra），極樂國土成就瞭如此的功德莊嚴。 二、從耳根聲塵方面說明受用。因為這個世界的耳根最敏銳，所以特別就法音廣泛地說明其實質。極樂世界攝受法界眾生的根機，五塵（form, sound, smell, taste, and touch）一一圓滿微妙，能出生一切法門。又分為兩部分：一是分別說明，二是總結。在分別說明中又分為兩部分：一是化有情聲，二是化無情聲。先說化有情聲，又分為兩部分：一是鳥音說法之利，二是征釋略顯。現在先說鳥音說法之利。 複次，舍利弗（Sariputra），那個國度常常有各種奇妙的雜色鳥，如白鶴、孔雀、鸚鵡、舍利（Sarika，舊說是鹙鷺，琦禪師說是春鶯，或許是這樣）、迦陵頻伽（Kalavinka，此云妙音，未出殼時聲音超妙）、共命鳥（Jivajiva）。這些鳥，日夜六時發出和諧優雅的聲音。它們的聲音宣揚五根（five roots）、五力（five powers）、七菩提分（seven factors of enlightenment）、八聖道分（Noble Eightfold Path）等法。那裡的眾生聽到這些聲音后，都念佛（Buddha）、念法（Dharma）、念僧（Sangha）。 『種種奇妙雜色』，是說鳥的種類多而且美麗。下面略舉六種。『舍利』，舊說是鹙鷺，琦禪師說是春鶯，或許是這樣。『迦陵頻伽』，這裡翻譯為妙音，未出殼時聲音超妙。
【English Translation】 English version: Offering to Buddhas in other lands signifies that true causes will lead to perfect results. The virtues of Amitabha's (Amitabha) fruition are all-pervasive. Taking the Saha world (Saha World) as an example, (after being reborn in the Pure Land of Ultimate Bliss) offering to hundreds of thousands of millions of Buddhas indicates that after being reborn in the Pure Land of Ultimate Bliss, returning to offer to Sakyamuni Buddha (Sakyamuni Buddha) and Maitreya (Maitreya) will not be difficult. If one receives the divine power of Amitabha (Amitabha), where can one not reach? The time for eating is immediately at dawn. Hence the use of the word 'immediately' to illustrate the inconceivable divine feet (of the beings in the Pure Land), constantly pervading the ten directions without leaving that land, without needing to spend time returning. This passage reveals that every sound, every dust particle, every instant in the Pure Land of Ultimate Bliss, even stepping and snapping fingers, are interconnected and unobstructed with the Three Jewels (Three Jewels) of the ten directions. It also shows that in the Saha world (Saha World), due to the heavy turbidity and evil obstacles, one is separated from the Pure Land of Ultimate Bliss despite not being truly separated; being reborn in the Pure Land of Ultimate Bliss results in profound merit and virtue, and one is not separated from the Saha world (Saha World) despite being truly separated. After finishing the meal, one goes for a walk, meaning that as soon as the thought arises, the food appears, without needing arrangement; after eating, the bowl disappears naturally, without needing to be lifted and wiped. One only needs to walk on the golden ground, enjoying the music and naturally advancing in cultivation. △ Two, concluding instruction. Sariputra (Sariputra), the Land of Ultimate Bliss is accomplished with such meritorious adornments. △ Two, explaining the enjoyment from the perspective of the ear-root and sound-dust. Because the ear-root in this world is the most acute, the Dharma sound is specifically and extensively explained in its essence. The Pure Land of Ultimate Bliss encompasses the faculties of beings in the Dharma Realm, and each of the five dusts (form, sound, smell, taste, and touch) is perfectly wondrous, capable of giving rise to all Dharma doors. It is further divided into two parts: first, separate explanations; second, a summary. The separate explanations are further divided into two parts: first, the sound of sentient beings being transformed; second, the sound of non-sentient beings being transformed. First, let's discuss the sound of sentient beings being transformed, which is further divided into two parts: first, the benefit of birds' sounds expounding the Dharma; second, a brief explanation through inquiry and interpretation. Now, let's first discuss the benefit of birds' sounds expounding the Dharma. Furthermore, Sariputra (Sariputra), in that land, there are always various wonderful and colorful birds, such as white cranes, peacocks, parrots, Sarika (Sarika, formerly said to be egrets, Zen Master Qi said they are orioles, perhaps so), Kalavinka (Kalavinka, here translated as wondrous sound, whose sound is exceptionally wonderful even before hatching), and Jivajiva (Jivajiva) birds. These birds emit harmonious and elegant sounds day and night, six times a day. Their sounds proclaim the five roots (five roots), the five powers (five powers), the seven factors of enlightenment (seven factors of enlightenment), the Noble Eightfold Path (Noble Eightfold Path), and other such Dharmas. The beings in that land, upon hearing these sounds, all contemplate the Buddha (Buddha), contemplate the Dharma (Dharma), and contemplate the Sangha (Sangha). 'Various wonderful and colorful' means that there are many kinds of birds and they are beautiful. The following briefly lists six kinds. 'Sarika', formerly said to be egrets, Zen Master Qi said they are orioles, perhaps so. 'Kalavinka', here translated as wondrous sound, whose sound is exceptionally wonderful even before hatching.
眾鳥。共命。一身兩頭。識別報同。此二種西域雪山等處有之。皆寄此間愛賞者言其似而已。六時出音則知凈土不以鳥棲為夜。良以蓮華託生之身本無昏睡不假夜臥也。五根等者。三十七道品也。所謂四念處。一身念處。二受念處。三心念處。四法念處。四正勤。一已生惡法令斷。二未生惡法不令生。三未生善法令生。四已生善法令增長。四如意足。一欲如意足。二進如意足。三心如意足。四思惟如意足。五根者。信正道及助道法名信根。行正道及諸助道善法勤求不息名精進根。念正道及諸助道善法更無他念名念根。攝心在正道及諸助道善法中相應不散名定根。為正道及諸助道善法觀于苦等四諦名慧根。五力者。信根增長能破疑惑破諸邪信及破煩惱名信力。精進根增長破種種身心懈怠成辦出世大事名精進力。念根增長破諸邪念成就一切出世正念功德名念力。定根增長能破亂想發諸事理禪定名定力。慧根增長能遮通別諸惑發真無漏名慧力。七菩提分亦名七覺分。智慧觀諸法時善能簡別真偽不謬取諸虛偽法名擇法覺分。精進修諸道法時善能覺了不謬行於無益苦行常勤心在真法中行名精進覺分。若心得法喜善能覺了此喜不依顛倒之法而喜住真法喜名喜覺分。若斷除諸見煩惱之時善能覺了除諸虛偽不損真正善根名除覺分。若舍
【現代漢語翻譯】 現代漢語譯本 『眾鳥』指『共命鳥』（Jīnmìngniǎo），這種鳥一個身體卻有兩個頭，兩個頭共享一個意識和業報。這兩種鳥在西域雪山等地存在。現在人們所說的，都只是喜愛讚賞它的人說它們相似而已。『六時出音』，說明極樂凈土沒有鳥類棲息的夜晚。這是因為蓮花化生之身，本來就沒有昏睡，不需要夜晚休息。『五根等』，指的是三十七道品。也就是四念處：一、身念處，二、受念處，三、心念處，四、法念處。四正勤：一、已生的惡法要令斷除，二、未生的惡法不令產生，三、未生的善法要令產生，四、已生的善法要令增長。四如意足：一、欲如意足，二、進如意足，三、心如意足，四、思惟如意足。五根：相信正道以及輔助正道的法，稱為信根。修行正道以及各種輔助正道的善法，勤奮不懈，稱為精進根。憶念正道以及各種輔助正道的善法，沒有其他的雜念，稱爲念根。攝持心在正道以及各種輔助正道的善法中，相應不散亂，稱為定根。爲了正道以及各種輔助正道的善法，觀察苦等四諦，稱為慧根。五力：信根增長，能夠破除疑惑，破除各種邪信，以及破除煩惱，稱為信力。精進根增長，破除各種身心懈怠，成就出世間的大事，稱為精進力。念根增長，破除各種邪念，成就一切出世間的正念功德，稱爲念力。定根增長，能夠破除散亂妄想，引發各種事理禪定，稱為定力。慧根增長，能夠遮止共通和不共通的各種迷惑，生髮真實無漏的智慧，稱為慧力。七菩提分，也稱為七覺分。用智慧觀察諸法時，善於分辨真假，不錯誤地選取各種虛偽的法，稱為擇法覺分。精進地修習各種道法時，善於覺悟明白，不錯誤地修行無益的苦行，常常用心在真正的佛法中修行，稱為精進覺分。如果心得法喜，善於覺悟明白，這種喜不依賴顛倒的法而生起，安住在真正的佛法喜悅中，稱為喜覺分。如果斷除各種見解上的煩惱時，善於覺悟明白，去除各種虛偽，不損害真正的善根，稱為除覺分。如果捨棄
【English Translation】 English version 『Birds』 refers to 『Jīnmìngniǎo』 (共命鳥, Kalaviṅka bird), which has one body with two heads, sharing a single consciousness and karma. These two types of birds exist in the snowy mountains of the Western Regions and elsewhere. What people say now is merely that those who admire them say they are similar. 『Sounds at six times』 indicates that there are no nights when birds roost in the Pure Land of Ultimate Bliss. This is because beings born from lotuses inherently have no drowsiness and do not need to rest at night. 『Five roots, etc.』 refers to the thirty-seven factors of enlightenment. These are the four foundations of mindfulness: 1. Mindfulness of the body, 2. Mindfulness of feelings, 3. Mindfulness of the mind, 4. Mindfulness of phenomena. The four right exertions: 1. To abandon evil that has already arisen, 2. To prevent evil that has not yet arisen from arising, 3. To cause good that has not yet arisen to arise, 4. To increase good that has already arisen. The four bases of spiritual power: 1. Desire as a basis of spiritual power, 2. Effort as a basis of spiritual power, 3. Mind as a basis of spiritual power, 4. Investigation as a basis of spiritual power. The five roots: Believing in the right path and the dharmas that aid the path is called the root of faith (信根, xìn gēn). Diligently and tirelessly practicing the right path and various virtuous dharmas that aid the path is called the root of diligence (精進根, jīngjìn gēn). Remembering the right path and various virtuous dharmas that aid the path, without other distracting thoughts, is called the root of mindfulness (念根, niàn gēn). Focusing the mind on the right path and various virtuous dharmas that aid the path, being in harmony and not scattered, is called the root of concentration (定根, dìng gēn). For the sake of the right path and various virtuous dharmas that aid the path, observing the Four Noble Truths such as suffering, is called the root of wisdom (慧根, huì gēn). The five powers: The growth of the root of faith can break through doubts, break through various wrong beliefs, and break through afflictions, and is called the power of faith (信力, xìn lì). The growth of the root of diligence breaks through various physical and mental laziness, accomplishing great matters of transcending the world, and is called the power of diligence (精進力, jīngjìn lì). The growth of the root of mindfulness breaks through various wrong thoughts, accomplishing all virtuous qualities of right mindfulness that transcend the world, and is called the power of mindfulness (念力, niàn lì). The growth of the root of concentration can break through scattered thoughts and delusions, giving rise to various samadhis of principle and phenomena, and is called the power of concentration (定力, dìng lì). The growth of the root of wisdom can prevent common and uncommon delusions, giving rise to true, non-outflow wisdom, and is called the power of wisdom (慧力, huì lì). The seven factors of enlightenment, also known as the seven branches of awakening. When observing all dharmas with wisdom, being skilled at distinguishing between truth and falsehood, not mistakenly choosing various false dharmas, is called the factor of discernment (擇法覺分, zé fǎ jué fēn). When diligently practicing various dharmas of the path, being skilled at awakening and understanding, not mistakenly practicing useless ascetic practices, constantly focusing the mind on practicing in the true Dharma, is called the factor of diligence (精進覺分, jīngjìn jué fēn). If the mind obtains joy from the Dharma, being skilled at awakening and understanding, this joy does not arise from inverted dharmas, abiding in the true joy of the Dharma, is called the factor of joy (喜覺分, xǐ jué fēn). If, when cutting off various afflictions of views, being skilled at awakening and understanding, removing various falsehoods, not harming true roots of goodness, is called the factor of elimination (除覺分, chú jué fēn). If abandoning
所見念著境時善能覺了所舍之境虛偽不實永不追憶名舍覺分。若發諸禪定之時善能覺了諸禪虛假不生愛見妄想名定覺分。若修出世道時善能覺了常使定慧均平。或心沉沒當念用擇法精進喜三覺分以察起之。或心浮動當念用除舍定三覺分以攝持之。調和適中名念覺分。八聖道分亦名八正道分。修無漏行觀見四諦分明名正見。以無漏心相應思惟動發覺知籌量為令增長入大涅槃名正思惟。以無漏慧除四邪命攝諸口業住一切正語中名正語。以無漏慧除身一切邪業住清凈正身業中名正業。以無漏慧通除三業中五種邪命住清凈正命中名正命(五邪命皆為利養。一詐現異相奇特。二自說功德。三占相吉兇為人說法。四高聲現威令人敬畏。五說所得供養以動人心)。以無漏慧相應勤精進修涅槃道名正精進。以無漏慧相應念正道及助道法名正念。以無漏慧相應入定名正定。此等道品依生滅四諦而修即藏教道品。依無生四諦而修即通教道品。依無量四諦而修即別教道品。依無作四諦而修即圓教道品。藏道品名半字法門。凈土濁輕似不必用。為小種先熟者或暫用之。通道品名大乘初門。三乘共稟。同居凈土多說之。別道品名獨菩薩法。同居方便凈土多說之。圓道品名無上佛法。有利根者於四凈土皆得聞也。如是等法者。等前念處．正勤．如意
【現代漢語翻譯】 現代漢語譯本：當觀照所念之境時，能夠清楚地覺察到所捨棄的境界是虛假的、不真實的，並且永遠不再追憶，這稱為舍覺分。如果發起各種禪定的時候，能夠清楚地覺察到各種禪定是虛假的，不產生愛戀、邪見和妄想，這稱為定覺分。如果修習出世之道時，能夠清楚地覺察到，經常保持禪定和智慧的平衡。如果內心昏沉，應當念用擇法、精進、喜這三種覺分來觀察並提起精神。如果內心浮動，應當念用除、舍、定這三種覺分來收攝和控制。調和到適當的程度，這稱爲念覺分。八聖道分也稱為八正道分。修習無漏之行，觀見四諦分明，這稱為正見。以無漏之心相應，思惟、發動、覺知、籌量，爲了令其增長而進入大涅槃，這稱為正思惟。以無漏的智慧去除四種邪命，攝持各種口業，安住於一切正確的言語中，這稱為正語。以無漏的智慧去除身體的一切邪惡行為，安住于清凈、正確的身體行為中，這稱為正業。以無漏的智慧徹底去除三業中的五種邪命，安住于清凈、正確的謀生方式中，這稱為正命（五種邪命都是爲了獲取利益供養：一是假裝顯現奇異的相貌和奇特的行為；二是自我誇耀功德；三是占卜相面、預測吉兇來為人說法；四是高聲喧譁、顯現威嚴來使人敬畏；五是宣揚所得到的供養來打動人心）。以無漏的智慧相應，勤奮精進地修習涅槃之道，這稱為正精進。以無漏的智慧相應，憶念正道以及輔助修道的法，這稱為正念。以無漏的智慧相應，進入禪定，這稱為正定。這些道品依據生滅四諦而修習，就是藏教的道品。依據無生四諦而修習，就是通教的道品。依據無量四諦而修習，就是別教的道品。依據無作四諦而修習，就是圓教的道品。藏教的道品稱為半字法門。凈土的污濁輕微，似乎不必使用。為小根器先成熟的人，或許可以暫時使用。通教的道品稱為大乘的初門，三乘共同稟受。在同居凈土中多宣說。別教的道品稱為獨菩薩法，在同居方便凈土中多宣說。圓教的道品稱為無上佛法，有利根的人在四種凈土中都能夠聽聞。像這些法，等同於前面的念處、正勤、如意。
【English Translation】 English version: When contemplating the objects of thought, being able to clearly perceive that the relinquished objects are false and unreal, and never recalling them, is called the 'Relinquishing Awareness Factor'. If, when initiating various forms of Samadhi (concentration), one is able to clearly perceive that the various Samadhis are illusory, and does not generate attachment, wrong views, or delusions, this is called the 'Samadhi Awareness Factor'. If, when cultivating the path of transcendence, one is able to clearly perceive and constantly maintain a balance between Samadhi and wisdom, if the mind becomes dull, one should contemplate and apply the 'Discrimination of Dharma', 'Diligence', and 'Joy' awareness factors to observe and uplift it. If the mind becomes agitated, one should contemplate and apply the 'Elimination', 'Relinquishing', and 'Samadhi' awareness factors to restrain and control it. Harmonizing to an appropriate degree is called the 'Mindfulness Awareness Factor'. The Eight Noble Path Factors are also called the Eightfold Path. Cultivating the un-leaking practice, clearly seeing the Four Noble Truths, is called 'Right View'. Corresponding with the un-leaking mind, thinking, initiating, perceiving, and deliberating, in order to increase and enter into Great Nirvana (liberation), is called 'Right Thought'. With un-leaking wisdom, eliminating the four wrong livelihoods, embracing all verbal actions, and abiding in all right speech, is called 'Right Speech'. With un-leaking wisdom, eliminating all evil actions of the body, and abiding in pure, right bodily actions, is called 'Right Action'. With un-leaking wisdom, thoroughly eliminating the five wrong livelihoods in the three karmas, and abiding in pure, right livelihood, is called 'Right Livelihood' (The five wrong livelihoods are all for the sake of profit and offerings: 1. Falsely displaying extraordinary appearances and peculiar behaviors; 2. Boasting of one's own merits; 3. Divining fortunes and predicting auspiciousness for others; 4. Shouting loudly and displaying authority to inspire awe; 5. Publicizing the offerings received to move people's hearts). Corresponding with un-leaking wisdom, diligently and vigorously cultivating the path of Nirvana, is called 'Right Effort'. Corresponding with un-leaking wisdom, remembering the right path and the Dharma (teachings) that aid in cultivation, is called 'Right Mindfulness'. Corresponding with un-leaking wisdom, entering into Samadhi, is called 'Right Samadhi'. These path factors, cultivated based on the Four Noble Truths of arising and ceasing, are the path factors of the Tripitaka Teaching. Cultivated based on the Four Noble Truths of non-arising, they are the path factors of the Common Teaching. Cultivated based on the Four Noble Truths of immeasurability, they are the path factors of the Distinct Teaching. Cultivated based on the Four Noble Truths of non-doing, they are the path factors of the Perfect Teaching. The path factors of the Tripitaka Teaching are called the 'Half-Word Dharma Gate'. The defilement of the Pure Land is slight, so it may not be necessary to use. For those with small roots who are maturing first, it may be used temporarily. The path factors of the Common Teaching are called the 'Initial Gate of the Great Vehicle', shared by the Three Vehicles. It is often taught in the Pure Land of Co-residence. The path factors of the Distinct Teaching are called the 'Unique Bodhisattva Dharma', often taught in the Pure Land of Co-residence with Expedient Means. The path factors of the Perfect Teaching are called the 'Unsurpassed Buddha Dharma', which those with sharp roots can hear in all four Pure Lands. Such Dharmas are equivalent to the preceding mindfulness, right effort, and fulfillment of aspirations.
足等。餘四攝．六度．十力．無畏無量法門也。三十七品收法雖盡而機緣不等。作種種開合名義不同。隨所欲聞無不演暢。故令聞者念三寶發菩提心伏滅煩惱也。灼見慈威不可思議故唸佛。法喜入心法味充足故念法。同聞共稟一心修證故念僧。能念即是三觀。所念三寶有別相一體及四教意義三諦權實之不同。如上料簡道品應知。
△二徴釋略顯。
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。
徴釋可知。問。白鶴等非惡道名耶。答。既非罪報。則一一名字皆詮如來究竟功德。所謂究竟。白鶴等無非性德美稱。豈惡名哉。問。化作眾鳥何義。答。有四悉檀因緣。凡情喜此諸鳥。順情而化。令歡喜故。鳥尚說法令聞生善故。不于鳥起下劣想。對治分別心故。鳥即彌陀。令悟法身平等。無不具無不造故。此中顯微風樹網等音及一切依正假實。當體即是阿彌陀佛三身四德。毫無差別也。
△二化無情聲。
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。
情與無情同宣妙法。四教道品無量法門
【現代漢語翻譯】 現代漢語譯本 足等。（指）其餘的四攝（佈施、愛語、利行、同事）、六度（佈施、持戒、忍辱、精進、禪定、智慧）、十力（如來十種智慧力量）、無畏（佛的無所畏懼）以及無量法門啊。三十七道品（四念處、四正勤、四如意足、五根、五力、七菩提分、八正道分）收攝的佛法雖然完備，但眾生的根機和緣分不同，（佛）就以種種開合的方式，用不同的名稱來闡釋，隨著眾生想要聽聞的，沒有不詳盡演說的，所以使聽聞者憶念三寶（佛、法、僧），發起菩提心，降伏和滅除煩惱啊。因為清楚地看到阿彌陀佛的慈悲和威德不可思議，所以憶念佛。因為法喜充滿內心，對佛法的滋味感到滿足，所以憶念法。因為共同聽聞，共同領受，一心修行和證悟，所以憶念僧。能憶念就是三觀（空觀、假觀、中觀）。所憶念的三寶，有別相、一體以及四教（藏教、通教、別教、圓教）的意義，三諦（空諦、假諦、中諦）權實的不同，如上面分析道品時所說的，應當知道。 △二徴釋略顯。 舍利弗（佛弟子名）。你不要認為這些鳥真的是因為罪業報應而生的。為什麼呢？因為那個佛國沒有三惡道（地獄、餓鬼、畜生）。舍利弗。那個佛國甚至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而變化出來的。 （以上）征問和解釋已經很清楚了。問：白鶴等不是惡道的名稱嗎？答：既然不是罪業報應，那麼每一個名字都詮釋如來究竟的功德。所謂究竟，白鶴等無非是自性功德的美好稱謂，怎麼會是惡名呢？問：變化成眾鳥有什麼意義？答：有四悉檀（世界悉檀、各各為人悉檀、對治悉檀、第一義悉檀）的因緣。凡夫喜歡這些鳥，順應凡夫的情感而變化，使他們歡喜的緣故。鳥尚且能說法，使聽聞者生起善念的緣故。不對鳥生起下劣的想法，對治分別心的緣故。鳥就是彌陀，使人領悟法身平等，無所不具，無所不造的緣故。這裡顯示出微風、樹木、羅網等的聲音，以及一切依報和正報，假和實，當體就是阿彌陀佛的三身（法身、報身、應身）四德（常、樂、我、凈），毫無差別啊。 △二化無情聲。 舍利弗。那個佛國里，微風吹動，各種寶樹和寶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。 有情和無情一同宣揚妙法，四教（藏教、通教、別教、圓教）道品（三十七道品）無量法門。
【English Translation】 English version And so on. The remaining Four Embracing Dharmas (giving, kind speech, beneficial action, cooperation), Six Perfections (giving, morality, patience, diligence, meditation, wisdom), Ten Powers (the ten wisdom powers of the Tathagata), Fearlessness (the Buddha's fearlessness), and immeasurable Dharma doors. Although the Thirty-seven Limbs of Enlightenment (Four Foundations of Mindfulness, Four Right Exertions, Four Bases of Supernatural Power, Five Roots, Five Powers, Seven Factors of Enlightenment, Eightfold Path) encompass all the Dharma, beings' capacities and conditions differ. (The Buddha) uses various opening and closing methods, explaining with different names. Whatever beings wish to hear, there is nothing that is not fully expounded, thus causing listeners to remember the Three Jewels (Buddha, Dharma, Sangha), generate Bodhicitta (the mind of enlightenment), and subdue and extinguish afflictions. Because they clearly see the inconceivable compassion and majesty of Amitabha Buddha, they remember the Buddha. Because Dharma joy fills their hearts and they are satisfied with the taste of the Dharma, they remember the Dharma. Because they hear and receive together, cultivating and realizing with one mind, they remember the Sangha. Being able to remember is the Three Contemplations (emptiness, provisional existence, the Middle Way). The Three Jewels that are remembered have distinct characteristics, oneness, and the meanings of the Four Teachings (Tripitaka Teaching, Common Teaching, Distinct Teaching, Perfect Teaching), and the differences between the provisional and real aspects of the Three Truths (truth of emptiness, truth of provisional existence, truth of the Middle Way), as explained above when analyzing the Limbs of Enlightenment, should be understood. △2. Showing the meaning briefly. Shariputra (name of a disciple of the Buddha), do not think that these birds are truly born from the retribution of sins. Why? Because that Buddha-land has no Three Evil Paths (hell, hungry ghosts, animals). Shariputra, that Buddha-land does not even have the name of evil paths, let alone their actual existence. These birds are all transformations created by Amitabha Buddha to propagate and spread the sound of the Dharma. The questioning and explanation (above) are already clear. Question: Are white cranes, etc., not names of evil paths? Answer: Since they are not the result of sinful retribution, then each name explains the ultimate merit and virtue of the Tathagata. The so-called ultimate, white cranes, etc., are nothing but beautiful names of inherent virtue, how could they be evil names? Question: What is the meaning of transforming into various birds? Answer: There are causes and conditions of the Four Siddhanthas (Worldly Siddhantha, Individual Siddhantha, Remedial Siddhantha, Supreme Meaning Siddhantha). Ordinary beings like these birds, so they are transformed in accordance with their feelings, to make them happy. Birds can even speak the Dharma, causing listeners to generate good thoughts. Not generating inferior thoughts about the birds, counteracting the discriminating mind. The birds are Amitabha, enabling people to realize the equality of the Dharmakaya (Dharma body), complete in everything, creating everything. Here it shows that the sounds of the gentle breeze, trees, nets, etc., and all dependent and proper retributions, provisional and real, are inherently the Three Bodies (Dharmakaya, Sambhogakaya, Nirmanakaya) and Four Virtues (eternity, joy, self, purity) of Amitabha Buddha, without any difference. △2. Transforming inanimate sounds. Shariputra, in that Buddha-land, a gentle breeze blows, and various jeweled trees and jeweled nets emit subtle sounds, like hundreds and thousands of musical instruments playing simultaneously. Those who hear these sounds will naturally generate thoughts of the Buddha, thoughts of the Dharma, and thoughts of the Sangha. Sentient and insentient beings together proclaim the wonderful Dharma, the Four Teachings (Tripitaka Teaching, Common Teaching, Distinct Teaching, Perfect Teaching), the Limbs of Enlightenment (Thirty-seven Limbs of Enlightenment), and immeasurable Dharma doors.
同時演說隨類各解。能令聞者念三寶也。念三寶是從悉檀獲益。凡夫創聞大踴遍身。是歡喜益與三寶氣分交接。必能發菩提心。是生善益。由此伏滅煩惱。是破惡益。證悟一體三寶是入理益也。初別明竟。
△二總結。
舍利弗。其佛國土成就如是功德莊嚴。
重重結示。令深信一切莊嚴皆導師願行所成。種智所現。皆吾人凈業所感。唯識所變。佛心生心互為影質。如眾燈明各遍似一。全理成事全事即理。全性起修全修在性。亦可深長思矣。奈何離此凈土別譚唯心凈土。甘墮鼠即鳥空之誚也哉。初依報妙竟。
△二正報妙二。初徴釋名號。二別釋主伴。初中二。初徴。二釋。今初。
舍利弗。于汝意云何。彼佛何故號阿彌陀。
此經的示持名妙行。故特徴釋名號。欲人深信萬德洪名不可思議。一心執持無復疑貳也。
△二釋二。初約光明釋。二約壽命釋。阿彌陀。正翻無量。本不可說。本師以光壽二義收盡一切無量。光則橫遍十方。壽則豎窮三際。橫豎交徹即法界體。舉此體作彌陀身土。亦即舉此體作彌陀名號。是故彌陀名號即眾生本覺理性。持名即始覺合本。始本不二。生佛不二。故一念相應一念佛。唸唸相應唸唸佛也。今初。
舍利弗。彼佛光明無量。照十方
【現代漢語翻譯】 現代漢語譯本 同時，（佛）演說（佛法）能使各類眾生各自理解。能使聽聞者憶念三寶（佛、法、僧）。憶念三寶是從悉檀（四悉檀，即世界悉檀、各各為人悉檀、對治悉檀、第一義悉檀）中獲得利益。凡夫初次聽聞（佛法），全身都感到歡喜振奮，這是歡喜益，與三寶的氣息和力量相交接，必定能發起菩提心，這是生善益。由此降伏並滅除煩惱，這是破惡益。證悟一體的三寶，這是入理益。第一部分，分別闡明（依報）妙，結束。 △二 總結。 舍利弗（佛弟子名）。那尊佛的國土成就瞭如此的功德莊嚴。 （佛）重重地總結開示，使人深信一切莊嚴都是導師的願行所成就，是種智所顯現，都是我們凈業所感召，唯識所變現。佛心和眾生心互為影響，如同眾多的燈光各自普遍照耀，又似乎是一個整體。完全從理上成就事相，完全的事相就是理。完全從自性上發起修行，完全的修行就在自性之中。也可以深入長遠地思考啊。為什麼離開這個凈土，另外談論唯心凈土，甘願陷入鼠變成鳥，最終一無所有的譏諷呢？第一部分，依報妙，結束。 △二 正報妙二。初 征釋名號。二 別釋主伴。初中二。初 征。二 釋。今初。 舍利弗（佛弟子名）。你認為怎麼樣？那尊佛為什麼號稱阿彌陀（無量）？ 這部經特別開示了持名（唸佛名號）的微妙修行方法，所以特別征問解釋名號，想要人們深信萬德洪名不可思議，一心執持，不再懷疑。 △二 釋二。初 約光明釋。二 約壽命釋。阿彌陀（無量），正確翻譯是無量。本來不可說。本師用光明和壽命兩種含義概括一切無量。光明則橫遍十方，壽命則豎窮三際。橫豎交徹就是法界的本體。用這個本體作為彌陀（阿彌陀佛）的身土，也就是用這個本體作為彌陀（阿彌陀佛）的名號。因此，彌陀（阿彌陀佛）的名號就是眾生的本覺理性。持名就是始覺（最初的覺悟）與本覺（本來的覺悟）相合。始覺和本覺不是二，眾生和佛不是二，所以一念相應就是一念佛，唸唸相應就是念唸佛。現在先說光明。 舍利弗（佛弟子名）。那尊佛的光明無量，照耀十方
【English Translation】 English version At the same time, (the Buddha) expounds (the Dharma) in a way that all beings can understand according to their respective categories. It enables those who hear it to remember the Three Jewels (Buddha, Dharma, Sangha). Remembering the Three Jewels brings benefits from the Siddhantha (four Siddhanthas, namely the world Siddhantha, the individual Siddhantha, the remedial Siddhantha, and the first principle Siddhantha). When ordinary people first hear (the Dharma), their whole body feels joyful and invigorated. This is the benefit of joy, and it connects with the energy and power of the Three Jewels, which will surely inspire the Bodhi mind. This is the benefit of generating goodness. From this, they subdue and extinguish afflictions. This is the benefit of breaking evil. Realizing the unified Three Jewels is the benefit of entering the truth. The first part, separately explaining the wonderfulness of the (environmental) rewards, ends. △2 Conclusion. Shariputra (name of a Buddha's disciple), that Buddha's land is accomplished with such meritorious adornments. (The Buddha) repeatedly concludes and reveals, making people deeply believe that all adornments are accomplished by the vows and practices of the teacher, manifested by the wisdom of all kinds, all induced by our pure karma, and transformed by consciousness-only. The Buddha's mind and sentient beings' minds influence each other, like numerous lights each shining universally, yet seeming to be one. Completely accomplishing phenomena from principle, and completely phenomena is principle. Completely arising cultivation from nature, and completely cultivation is in nature. It can also be deeply and lengthily contemplated. Why leave this Pure Land to discuss the Pure Land of Consciousness-Only separately, willingly falling into the ridicule of a rat turning into a bird, ultimately having nothing? The first part, the wonderfulness of the environmental rewards, ends. △2 The wonderfulness of the retribution rewards, in two parts. First, a question to explain the name. Second, a separate explanation of the main and accompanying. Two parts in the first. First, a question. Second, an explanation. Now the first. Shariputra (name of a Buddha's disciple), what do you think? Why is that Buddha called Amitabha (immeasurable)? This sutra specifically reveals the wonderful practice of holding the name (reciting the Buddha's name), so it specifically asks and explains the name, wanting people to deeply believe that the immeasurable merits of the great name are inconceivable, to hold it wholeheartedly, and to have no more doubts. △2 Explanation in two parts. First, explaining in terms of light. Second, explaining in terms of lifespan. Amitabha (immeasurable), the correct translation is immeasurable. Originally, it cannot be spoken. The original teacher uses the two meanings of light and lifespan to encompass all immeasurable things. Light pervades the ten directions horizontally, and lifespan exhausts the three periods of time vertically. The intersection of horizontal and vertical is the essence of the Dharma realm. Using this essence as the body and land of Amitabha (Amitabha Buddha), that is, using this essence as the name of Amitabha (Amitabha Buddha). Therefore, the name of Amitabha (Amitabha Buddha) is the inherent rational nature of sentient beings. Holding the name is the initial awakening (the first awakening) uniting with the original awakening (the original awakening). The initial awakening and the original awakening are not two, sentient beings and the Buddha are not two, so one thought in accordance is one thought Buddha, every thought in accordance is every thought Buddha. Now, first, let's talk about light. Shariputra (name of a Buddha's disciple), that Buddha's light is immeasurable, shining in the ten directions.
國無所障礙。是故號為阿彌陀。
心性寂而常照故為光明。今徹證心性無量之體。故光明無量也。諸佛皆徹性體。皆照十方。皆可名無量光。而因中願力不同。隨因緣立別名。彌陀為法藏比丘。發四十八愿。有光明恒照十方之愿。今果成如願也。法身光明無分際。報身光明稱真性。此則佛佛道同。應身光明有照一由旬者。十百千由旬者。一世界十百千世界者。唯阿彌普照。故別名無量光。然三身不一不異。為令眾生得四益故作此分別耳。當知無障礙。約人民言。由眾生與佛緣深。故佛光到處一切世間無不圓見也。
△二約壽命釋。
又舍利弗。彼佛壽命及其人民。(壽命皆)無量無邊阿僧祇劫。故名阿彌陀。
心性照而常寂故為壽命。今徹證心性無量之體故壽命無量也。法身壽命無始無終。報身壽命有始無終。此亦佛佛道同。皆可名無量壽。應身隨愿隨機延促不等。法藏愿王有佛及人壽命皆無量之愿。今果成如願。別名無量壽也。阿僧祇．無邊無量皆算數名。實有量之無量。然三身不一異。應身亦可即。是無量之無量矣。及者超略之辭。謂等覺以還。其者同體之辭。謂佛壽命即人民壽命。當知光壽名號皆本眾生建立。以生佛平等。能令持名者照與光融。壽同佛寂也。複次。由無量光義。故眾
【現代漢語翻譯】 現代漢語譯本 國中沒有任何障礙，因此（那個佛）被稱為阿彌陀（Amitābha，無量光）。
心性寂靜而常照，所以稱為光明。如今徹底證悟心性無量的本體，所以光明無量。諸佛都徹悟性體，都照耀十方，都可以稱為無量光。但因地願力不同，隨因緣而立別名。阿彌陀佛為法藏比丘（Dharmākara Bodhisattva），發四十八愿，有光明恒常照耀十方的願望，如今果地成就，如其所愿。法身光明沒有分際，報身光明稱合真性。這方面佛佛道同。應身光明有照一由旬（Yojana，古印度長度單位）者，十百千由旬者，一世界十百千世界者。唯有阿彌陀佛普照，所以別名無量光。然而三身不一不異，爲了令眾生得到四種利益，才作此分別。應當知道沒有障礙，是就人民而言。由於眾生與佛的緣分深厚，所以佛光到處，一切世間沒有不能圓滿見到的。
△二、從壽命方面解釋。
又，舍利弗（Śāriputra，佛陀十大弟子之一）。那尊佛的壽命以及那裡的人民，（壽命都）是無量無邊阿僧祇劫（Asaṃkhya kalpas，無數大劫），所以名為阿彌陀（Amitāyus，無量壽）。
心性照耀而常寂靜，所以稱為壽命。如今徹底證悟心性無量的本體，所以壽命無量。法身壽命無始無終，報身壽命有始無終。這方面也是佛佛道同，都可以稱為無量壽。應身隨愿隨根機，延促不等。法藏愿王有佛和人民壽命都無量的願望，如今果地成就，如其所愿，所以別名無量壽。阿僧祇、無邊、無量，都是算數名，實則是有量的無量。然而三身不一不異，應身也可以說是無量之無量了。『及』字是超略的措辭，指等覺菩薩（Ekajati-pratibaddha Bodhisattva）及以下。『其』字是同體的措辭，指佛的壽命即是人民的壽命。應當知道光壽名號都本于眾生而建立，因為生佛平等，能令持名者，照與光融，壽命與佛的寂靜相同。再次，由於無量光義，所以眾
【English Translation】 English version In that land, there are no obstructions. Therefore, (that Buddha) is called Amitābha (Immeasurable Light).
The nature of mind is tranquil and constantly illuminating, hence it is called light. Now, having thoroughly realized the immeasurable essence of the mind-nature, hence the light is immeasurable. All Buddhas thoroughly realize the nature of reality, all illuminate the ten directions, and all can be called Immeasurable Light. However, due to differences in vows made during their causal stages, different names are established according to conditions. Amitābha Buddha, as the Bhikshu Dharmākara (Dharmākara Bodhisattva), made forty-eight vows, including the vow that his light would constantly illuminate the ten directions. Now, in the fruition stage, his vows have been fulfilled. The Dharmakāya's (Dharma Body) light has no boundaries, and the Sambhogakāya's (Enjoyment Body) light is in accordance with true nature. In this respect, all Buddhas are the same. The Nirmāṇakāya's (Emanation Body) light varies, some illuminating one Yojana (ancient Indian unit of distance), some ten, hundred, or thousand Yojanas, some one world, and some ten, hundred, or thousand worlds. Only Amitābha's light shines universally, hence the special name Immeasurable Light. However, the Trikaya (Three Bodies) are neither one nor different. This distinction is made to enable sentient beings to attain the four benefits. It should be understood that 'no obstructions' refers to the people. Because sentient beings have deep affinities with the Buddha, wherever the Buddha's light reaches, all worlds can see it completely.
△2. Explaining from the aspect of lifespan.
Moreover, Śāriputra (one of the ten great disciples of the Buddha), the lifespan of that Buddha and the people there (their lifespans are all) immeasurable, boundless Asaṃkhya kalpas (countless great eons), hence the name Amitāyus (Immeasurable Life).
The nature of mind illuminates and is constantly tranquil, hence it is called lifespan. Now, having thoroughly realized the immeasurable essence of the mind-nature, hence the lifespan is immeasurable. The Dharmakāya's lifespan has no beginning and no end, and the Sambhogakāya's lifespan has a beginning but no end. In this respect, all Buddhas are the same, and all can be called Immeasurable Life. The Nirmāṇakāya's lifespan varies according to vows and the capacity of beings. King Dharmākara made the vow that both the Buddha and the people would have immeasurable lifespans. Now, in the fruition stage, his vows have been fulfilled, hence the special name Immeasurable Life. Asaṃkhya, boundless, and immeasurable are all numerical terms, but in reality, it is a measurable immeasurability. However, the Trikaya are neither one nor different, and the Nirmāṇakāya can also be said to be immeasurably immeasurable. The word 'and' is an abbreviated expression, referring to Equal Enlightenment Bodhisattvas (Ekajati-pratibaddha Bodhisattva) and below. The word 'their' is an expression of oneness, referring to the Buddha's lifespan being the same as the people's lifespan. It should be understood that the names of light and lifespan are both established based on sentient beings, because sentient beings and Buddhas are equal. This enables those who uphold the name to have their illumination merge with the light, and their lifespan be the same as the Buddha's tranquility. Furthermore, due to the meaning of Immeasurable Light, therefore
生生極樂即生十方。見阿彌陀佛即見十方諸佛。能自度即普利一切。由無量壽義。故極樂人民即是一生補處。皆定此產生佛不至異生。當知離卻現前一念無量光壽之心。何處有阿彌陀佛名號。而離卻阿彌陀佛名號。何由徹證現前一念無量光壽之心。愿深思之。愿深思之。
△二別釋主伴二。初別釋。二結示。初又二。初主。二伴。今初。此亦釋別序中今現在說法句。
舍利弗。阿彌陀佛成佛已來。於今十劫。
此明極樂世界教主成就也。然法身無成不成。不應論劫。報身因圓果滿名成。應身為物示生名成。皆可論劫。又法身因修德顯亦可論成論劫。報身別無新得。應身如月印川。亦無成不成。不應論劫。但諸佛成道各有本跡。本地並不可測。且約極樂示成之跡而言。即是三身一成一切成。亦是非成非不成而論成也。又佛壽無量。今僅十劫。則現在說法時正未央。普勸三世眾生速求往生。同佛壽命一產生辦也。又下文無數聲聞．菩薩及與補處。皆十劫所成就。正顯十方三世往生不退者多且易也。
△二伴。
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。
他方定性二乘不得生彼。若先習小行。臨終迴向菩提發大誓願者。生彼國已。佛順
【現代漢語翻譯】 現代漢語譯本：往生極樂世界就等於往生到十方世界。見到阿彌陀佛（Amitabha，意為無量光佛、無量壽佛）就等於見到十方諸佛。能夠自我解脫就能普遍利益一切眾生。由於無量壽的意義，所以極樂世界的人民都是一生補處菩薩（Ekajati-pratibaddha，指下一產生佛的菩薩）。他們必定在此生證得佛果，不會再經歷其他生。應當明白，離開當下這一念無量光壽之心，哪裡會有阿彌陀佛的名號？而離開阿彌陀佛的名號，又如何能夠徹底證悟當下這一念無量光壽之心？希望大家深入思考，希望大家深入思考。
△二、分別解釋主伴兩種功德。首先解釋主要功德，其次總結提示。首先解釋主要功德，又分為兩部分：首先是主，其次是伴。現在先說主。這也就是解釋別序中『現在說法』的語句。
舍利弗（Sariputra，佛陀十大弟子之一，以智慧著稱）。阿彌陀佛成佛以來，到現在已經有十劫（kalpa，佛教時間單位，極長的時間）。
這是說明極樂世界教主的成就。然而，法身（Dharmakaya，佛的真理之身）沒有成就與不成就之說，不應該用劫來衡量。報身（Sambhogakaya，佛的報應身）因為因地修行圓滿而果地成就，可以稱為成就，可以用劫來衡量。應身（Nirmanakaya，佛的化身）爲了適應眾生而示現出生，可以稱為成就，可以用劫來衡量。另外，法身也可以因為修習功德而顯現，也可以用成就和劫來衡量。報身並沒有新獲得的，應身如同月亮在水中顯現的倒影，也沒有成就與不成就之說，不應該用劫來衡量。但是，諸佛成道各有其根本和示現的軌跡，其根本是不可測量的。這裡且就極樂世界示現成佛的軌跡來說，就是三身（Trikaya，法身、報身、應身）一體成就，一切成就，也是非成就非不成就而論成就。而且，佛的壽命是無量的，現在僅僅是十劫，那麼現在說法的時候正是方興未艾。普遍勸導三世眾生迅速求生極樂世界，與佛同等壽命，一生就能成就。而且，下文所說的無數聲聞（Sravaka，聽聞佛法而修行的弟子）、菩薩（Bodhisattva，立志成佛的修行者）以及一生補處菩薩，都是十劫所成就的，正顯示十方三世往生極樂世界而不退轉的人很多而且容易成就。
△二、伴。
又舍利弗。那尊佛有無量無邊的聲聞弟子，都是阿羅漢（Arhat，斷盡煩惱，證得解脫的聖者）。無法用算術來計算他們的數量。諸位菩薩眾也是如此。
其他世界的定性二乘（Sravaka-yana and Pratyeka-buddha-yana，聲聞乘和緣覺乘）不能往生到極樂世界。如果先前學習小乘法門，臨終時迴心向大乘，發廣大誓願的人，往生到極樂世界后，佛會順應
【English Translation】 English version: To be born in Sukhavati (the Pure Land of Amitabha) is to be born in the ten directions. To see Amitabha Buddha (Amitabha, meaning Infinite Light Buddha, Infinite Life Buddha) is to see all the Buddhas of the ten directions. To be able to liberate oneself is to universally benefit all beings. Because of the meaning of infinite life, the people of Sukhavati are all Ekajati-pratibaddha Bodhisattvas (referring to Bodhisattvas who will become Buddhas in their next life). They are sure to attain Buddhahood in this life and will not experience other lives. It should be understood that apart from the present moment of infinite light and life, where would the name of Amitabha Buddha be? And apart from the name of Amitabha Buddha, how can one thoroughly realize the present moment of infinite light and life? I hope everyone will think deeply about this. I hope everyone will think deeply about this.
△2. Separate explanations of the principal and accompanying merits. First, explain the principal merits, and then summarize and indicate. The first explanation of the principal merits is divided into two parts: first, the principal, and second, the accompanying. Now, let's talk about the principal first. This also explains the phrase 'now speaking Dharma' in the separate preface.
Sariputra (Sariputra, one of the ten great disciples of the Buddha, known for his wisdom), since Amitabha Buddha attained Buddhahood, it has been ten kalpas (kalpa, a Buddhist unit of time, an extremely long period of time).
This explains the accomplishment of the teaching host of the Land of Ultimate Bliss. However, the Dharmakaya (Dharmakaya, the body of truth of the Buddha) has no accomplishment or non-accomplishment, and should not be discussed in terms of kalpas. The Sambhogakaya (Sambhogakaya, the reward body of the Buddha) is called accomplishment because the cause is perfect and the fruit is full, and it can be measured in kalpas. The Nirmanakaya (Nirmanakaya, the incarnation of the Buddha) manifests birth for the sake of beings, and can be called accomplishment, and can be measured in kalpas. In addition, the Dharmakaya can also be manifested by cultivating merit, and can also be discussed in terms of accomplishment and kalpas. The Sambhogakaya has nothing newly obtained, and the Nirmanakaya is like the reflection of the moon in the river, and there is no accomplishment or non-accomplishment, and should not be discussed in terms of kalpas. However, the Buddhas each have their own roots and traces of enlightenment, and their roots are immeasurable. Here, let's talk about the traces of becoming a Buddha in the Land of Ultimate Bliss, which is the accomplishment of the three bodies (Trikaya, Dharmakaya, Sambhogakaya, Nirmanakaya) as one, and all accomplishments, and it is also discussed in terms of non-accomplishment and non-non-accomplishment. Moreover, the life of the Buddha is immeasurable, and now it is only ten kalpas, so the time of speaking Dharma is just beginning. Universally exhort sentient beings of the three times to quickly seek rebirth in the Land of Ultimate Bliss, to have the same life as the Buddha, and to accomplish it in one lifetime. Moreover, the countless Sravakas (Sravaka, disciples who practice by hearing the Buddha's teachings), Bodhisattvas (Bodhisattva, practitioners who aspire to become Buddhas), and Ekajati-pratibaddha Bodhisattvas mentioned below are all accomplished in ten kalpas, which shows that there are many and easy to achieve those who are reborn in the ten directions and three times and do not regress.
△2. Accompanying.
Moreover, Sariputra, that Buddha has immeasurable and boundless Sravaka disciples, all of whom are Arhats (Arhat, a saint who has cut off all afflictions and attained liberation). It is impossible to calculate their number with arithmetic. The Bodhisattvas are also like this.
Those of the Two Vehicles (Sravaka-yana and Pratyeka-buddha-yana) with fixed nature in other worlds cannot be reborn there. If one has previously practiced the Small Vehicle and turns their mind to the Great Vehicle at the time of death, making great vows, after being reborn in that country, the Buddha will comply with
機說法。令斷見思。故名羅漢。如別教七住斷見思之類。非實聲聞也。蓋藏．通二教不聞他方佛名。今聞彌陀名號。信愿往生。總屬別．圓二教所攝機矣。
△二結示。
舍利弗。彼佛國土成就如是功德莊嚴。
佛及聲聞．菩薩並是彌陀因中願行所成。亦是果上一成一切成。是則佛．菩薩．聲聞各各非自非他自他不二。故云成就如是功德莊嚴。能令信愿持名者唸唸亦如是成就也。初廣陳彼土依正妙果以啟信竟。
△二特勸眾生應求往生以發願二。初揭示無上因緣。二特勸凈土殊勝。謂帶業往生橫出三界。同居橫具四土。開顯四教法輪。眾生圓凈四土。圓見三身。圓證三不退。人民皆一產生佛。如是等勝異超絕。全在此二科點示。須諦研之。今初。
又舍利弗。極樂國土眾生(才)生(彼土)者。皆是(三種)阿鞞䟦致。其(三不退)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。
阿鞞䟦致。此云不退。一位不退。入聖流不墮凡地。二行不退。恒度生不墮二乘地。三念不退。心心流入薩婆若海。若約此土藏初果。通見地。別七住。圓初信。名位不退。通菩薩別十行。圓十信。名行不退。別初地。圓初住。名念不退。今凈土五逆十惡。十念成就。帶業
【現代漢語翻譯】 現代漢語譯本：是為那些能夠理解佛陀教義，從而斷除見惑和思惑的人說法，因此被稱為阿羅漢（Arhat，斷除煩惱，證得解脫的聖者）。這類似於別教（區別于藏教、通教、圓教的菩薩教法）七住位的修行者斷除見惑和思惑的情況，但並非真正的聲聞（Śrāvaka，聽聞佛陀教誨而證悟的弟子）。因為藏教和通教的修行者沒有聽聞過其他佛的名號，現在聽聞阿彌陀佛（Amitābha）的名號，生起信心和願力，從而往生凈土，這完全屬於別教和圓教所攝受的根機。 第二部分是總結和開示： 『舍利弗（Śāriputra，智慧第一的佛陀弟子）。那個佛國成就瞭如此的功德莊嚴。』 佛陀以及聲聞、菩薩都是阿彌陀佛因地願行所成就的，也是果地上『一成一切成』的體現。因此，佛、菩薩、聲聞各自並非獨立存在，也非完全不同，而是『自』與『他』不二的。所以說成就瞭如此的功德莊嚴，能夠讓那些信愿持名的人，唸唸之間也如此成就。以上是廣泛陳述極樂凈土依報和正報的殊妙果報，以啓發信心的部分。 第二大點是特別勸勉眾生應當求生凈土以發起願心，分為兩部分：首先揭示無上的因緣，其次特別勸勉凈土的殊勝之處。即帶業往生，橫超三界，同居土橫具四土，開顯四教法輪，眾生圓滿清凈四土，圓滿見到三身，圓滿證得三不退，人民都能夠一生證得佛果。這些殊勝超絕之處，全部在這兩科中點示，需要仔細研讀。現在開始第一部分： 『又舍利弗。極樂國土眾生（才）生（彼土）者。皆是（三種）阿鞞跋致（avaivartika，不退轉）。其（三不退）中多有一生補處（ekajāti-pratibaddha，一生即可成佛的菩薩）。其數甚多。非是算數所能知之。但可以無量無邊阿僧祇（asaṃkhya，無數）說。』 阿鞞跋致，這裡翻譯為不退。一位不退，進入聖者的行列，不再墮落到凡夫的境界；二行不退，恒常度化眾生，不再墮落到二乘（聲聞乘和緣覺乘）的境界；三念不退，心念唸唸流入薩婆若（sarvajña，一切智）海。如果按照此土藏教的初果，通教的見地，別教的七住，圓教的初信，稱為位不退；通教的菩薩，別教的十行，圓教的十信，稱為行不退；別教的初地，圓教的初住，稱爲念不退。現在凈土法門，即使是犯下五逆十惡的人，只要十念成就，帶業
【English Translation】 English version: This is expounding the Dharma for those who can understand the Buddha's teachings, thereby severing the delusions of views and delusions of thought, hence they are called Arhats (those who have severed afflictions and attained liberation). This is similar to the practitioners of the Separate Teaching (different from the Treasury Teaching, Connecting Teaching, and Perfect Teaching of the Bodhisattva path) at the seventh stage of dwelling, who sever the delusions of views and delusions of thought, but they are not true Śrāvakas (disciples who attain enlightenment by hearing the Buddha's teachings). Because practitioners of the Treasury Teaching and Connecting Teaching have not heard the names of other Buddhas, now hearing the name of Amitābha (Immeasurable Light Buddha), generating faith and aspiration, thereby being reborn in the Pure Land, this entirely belongs to the faculties received by the Separate and Perfect Teachings. The second part is the conclusion and exposition: 'Furthermore, Śāriputra (the Buddha's disciple foremost in wisdom). That Buddha-land is accomplished with such meritorious adornments.' The Buddha, as well as the Śrāvakas and Bodhisattvas, are all accomplished by Amitābha Buddha's vows and practices in his causal stage, and it is also the manifestation of 'one accomplishment is all accomplishments' in the fruition stage. Therefore, the Buddha, Bodhisattvas, and Śrāvakas are each neither independent nor completely different, but rather 'self' and 'other' are non-dual. Therefore, it is said to be accomplished with such meritorious adornments, enabling those who hold the name with faith and aspiration to also accomplish in this way in every thought. The above is the extensive presentation of the wonderful rewards of the Pure Land of Ultimate Bliss, both the environment and the beings, to inspire faith. The second major point is to especially encourage sentient beings to seek rebirth in the Pure Land to generate aspiration, divided into two parts: first, revealing the unsurpassed causal conditions; second, especially encouraging the superiority of the Pure Land. That is, rebirth with karma, horizontally transcending the Three Realms, the Land of Coexistence horizontally possessing the Four Lands, revealing the Dharma wheel of the Four Teachings, sentient beings perfectly purifying the Four Lands, perfectly seeing the Three Bodies, perfectly attaining the Three Non-retrogression, and people all being able to attain Buddhahood in one lifetime. These superior and extraordinary aspects are all pointed out in these two sections, which need to be carefully studied. Now beginning the first part: 'Moreover, Śāriputra. Sentient beings in the Land of Ultimate Bliss who are (just) born (in that land) are all avaivartika (non-retrogressive). Among the (Three Non-retrogression), many are ekajāti-pratibaddha (Bodhisattvas who will attain Buddhahood in one lifetime). Their number is very large, not something that can be known by calculation. It can only be said to be immeasurable and boundless asaṃkhya (countless).' Avaivartika, here translated as non-retrogressive. First, non-retrogression in position, entering the stream of sages, no longer falling into the realm of ordinary beings; second, non-retrogression in practice, constantly liberating sentient beings, no longer falling into the realm of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna); third, non-retrogression in thought, thoughts flowing into the ocean of sarvajña (all-knowing wisdom). If according to the first fruit of the Treasury Teaching in this land, the insight of the Connecting Teaching, the seventh dwelling of the Separate Teaching, and the initial faith of the Perfect Teaching, it is called non-retrogression in position; the Bodhisattva of the Connecting Teaching, the ten practices of the Separate Teaching, and the ten faiths of the Perfect Teaching are called non-retrogression in practice; the first ground of the Separate Teaching and the first dwelling of the Perfect Teaching are called non-retrogression in thought. Now, in the Pure Land Dharma, even those who have committed the five rebellious acts and the ten evil deeds, as long as they accomplish ten recitations, carrying their karma
往生。居下下品者。皆得三不退。然據教道。若是凡夫則非初果等。若是二乘則非菩薩等。若是異生則非同生性等。又念不退非復異生。行不退非僅見道。位不退非是人民。躐等則成大妄。進步則舍故稱。唯極樂同居一切俱非一切俱是。十方佛土無此名相。無此階位。無此法門。非心性之極致。持名之奇勛。彌陀之大愿。何以有此一生補處者。此一生補佛位。如彌勒．觀音等。極樂人民普皆一產生佛。人人必實證補處。故其中多有此等上善。不可數知也。複次。釋迦一代時教。唯華嚴明一生圓滿。而一生圓滿之因。則末後普賢行愿品中十大愿王導歸安養。且以此勸進華藏海眾。嗟乎凡夫例登補處。奇倡極談不可測度。華嚴所稟卻在此經。而天下古今信鮮疑多。辭繁義蝕。余唯有剖心瀝血而已。
△二特勸。
舍利弗。(如上無上大事因緣)眾生(幸得)聞者。應當發願。愿生彼國。所以者何。得與如是(不可算數一生補處)諸上善人俱會一處。
前羅漢．菩薩但可云善人。唯補處居因位之極。故云上。其數甚多。故云諸也。俱會一處。猶言凡聖同居。尋常由實聖過去有漏業。權聖大慈悲願。故凡夫得與聖人同居。至實聖灰身。權聖機盡。便升沈碩異苦樂懸殊。乃暫同。非究竟同也。又天壤之間見聞
【現代漢語翻譯】 現代漢語譯本： 往生到極樂世界，即使是下下品往生者，都能得到三種不退轉（三不退：位不退、行不退、念不退）。然而根據教理來說，如果是凡夫，那就不是聲聞初果等聖者；如果是二乘（聲聞、緣覺），那就不是菩薩等大乘行者；如果是異生（指不同於聖人的眾生），那就不是具有相同佛性等。而且，念不退就不是異生，行不退就不僅僅是見道位，位不退就不是普通人民。如果超越等級，那就成了大妄語；如果進步了，那就捨棄了原來的稱謂。只有極樂世界，同居的人民一切都不是，一切又都是。十方佛土沒有這樣的名相，沒有這樣的階位，沒有這樣的法門。這並非心性修行的極致，而是持名唸佛的奇特功勛，是阿彌陀佛的大願力所致。為什麼會有此一生補處菩薩呢？這一生補處是指一生之後就能補到佛位，如彌勒菩薩、觀音菩薩等。極樂世界的人民普遍都能一生證得佛果，人人都必定真實證得補處果位。因此，其中有很多這樣上等的善人，多到不可計數。 再者，釋迦牟尼佛一代時教，只有《華嚴經》明示一生圓滿成佛。而一生圓滿成佛的原因，就在於最後的《普賢行愿品》中十大愿王導歸安養（極樂世界）。並且以此勸勉華藏世界的菩薩大眾。唉！凡夫也能例行登上補處之位，這種奇特的倡導和極端的說法，是不可思議和測度的。《華嚴經》所稟承的，卻在此經（《阿彌陀經》）。可是天下古今相信的人少，懷疑的人多。言辭繁瑣，義理被掩蓋。我唯有剖開我的心，瀝盡我的血來闡釋。 △二、特別勸勉。 舍利弗（Śāriputra）（佛陀的十大弟子之一，以智慧著稱），（像上面所說的無上大事因緣），眾生（有幸）聽聞到，應當發願，愿生到極樂世界。為什麼呢？因為能夠與這樣（不可算數的一生補處）諸上善人聚集在一起。 前面的阿羅漢（Arhat）、菩薩（Bodhisattva）只能稱為善人，只有補處菩薩居於因位的極致，所以稱為上。他們數量很多，所以稱為諸。俱會一處，就像凡聖同居一樣。通常由於實聖過去的有漏業，權聖的大慈悲願，所以凡夫能夠與聖人同居。等到實聖灰身，權聖教化機緣已盡，便升沉碩異，苦樂懸殊，只是暫時的同居，不是究竟的同居。又天地之間見聞到的。
【English Translation】 English version: Rebirth in the Land of Ultimate Bliss, even those reborn in the lowest of the low grades, all attain the three non-retrogression (three non-retrogression: non-retrogression in position, non-retrogression in practice, non-retrogression in thought). However, according to the teachings, if they are ordinary beings, then they are not like the Śrāvaka First Fruit Arhats; if they are Two Vehicles (Śrāvakas and Pratyekabuddhas), then they are not like Bodhisattvas; if they are different beings, then they are not like those with the same Buddha-nature. Moreover, non-retrogression in thought is not the state of different beings, non-retrogression in practice is not merely the stage of seeing the Path, and non-retrogression in position is not that of ordinary people. To leap over levels would be a great falsehood; to advance would be to abandon the former title. Only in the Land of Ultimate Bliss, those living together are all not, and all are. No other Buddha-land in the ten directions has such names and forms, such levels, such Dharma doors. This is not the ultimate of mind-nature cultivation, but the extraordinary merit of holding the name of the Buddha, and the great vow of Amitābha (Amitabha: The Buddha of Infinite Light). Why are there such Bodhisattvas of one-lifetime-to-succession? This one-lifetime-to-succession refers to succeeding to the Buddha position after one lifetime, like Maitreya (Maitreya: The future Buddha) and Avalokiteśvara (Avalokiteśvara: The Bodhisattva of Compassion). The people of the Land of Ultimate Bliss universally attain Buddhahood in one lifetime, and everyone will surely realize the position of succession. Therefore, there are many such supreme virtuous beings, too numerous to count. Furthermore, in Śākyamuni Buddha's (Sakyamuni: The historical Buddha) teachings throughout his life, only the Avataṃsaka Sūtra (Avatamsaka Sutra: The Flower Garland Sutra) clearly states the complete fulfillment of Buddhahood in one lifetime. And the cause for the complete fulfillment of Buddhahood in one lifetime lies in the Ten Great Vows of Samantabhadra's (Samantabhadra: The Bodhisattva of Universal Goodness) Conduct and Vows chapter at the end, which guide beings to rebirth in the Land of Peace and Nourishment (Land of Ultimate Bliss). Moreover, it is with this that he encourages the assembly of the Flower Treasury World. Alas! Ordinary beings can also ascend to the position of succession, this extraordinary advocacy and extreme statement are inconceivable and immeasurable. What the Avataṃsaka Sūtra relies on is actually in this sūtra (Amitābha Sūtra). But throughout the world, in ancient and modern times, few believe and many doubt. The words are verbose, and the meaning is obscured. I can only open my heart and pour out my blood to explain it. △2. Special Exhortation. Śāriputra (Sariputra: One of the Buddha's ten great disciples, known for his wisdom), (regarding the unsurpassed great cause and condition mentioned above), sentient beings who (are fortunate enough to) hear of it, should make a vow, wishing to be reborn in that land. Why? Because they can gather together with such (innumerable Bodhisattvas of one-lifetime-to-succession) supreme virtuous beings. The previous Arhats (Arhat: One who has attained Nirvana) and Bodhisattvas (Bodhisattva: An enlightened being) can only be called virtuous beings. Only the Bodhisattvas of one-lifetime-to-succession reside at the extreme of the causal position, therefore they are called supreme. Their number is very large, therefore they are called many. Gathering together in one place is like living together with both ordinary beings and sages. Usually, due to the past defiled karma of the real sages and the great compassionate vows of the provisional sages, ordinary beings can live together with sages. When the real sages' bodies turn to ashes and the provisional sages' teaching opportunities are exhausted, they ascend and descend differently, and their suffering and happiness are vastly different. It is only a temporary co-residence, not an ultimate co-residence. Moreover, what is seen and heard between heaven and earth.
者少。幸獲見聞。親近步趨者少。又佛世聖人縱多如珍如瑞。不能遍滿國土如眾星微塵。又居雖同。而所作所辦則回不同。今同以無漏不思議業感生。俱會一處為師友。如塤如篪。同盡無明。同登妙覺。是則下凡眾生於念不退中超盡四十一因位。若謂是凡夫卻不歷異生必補佛職。與觀音．勢至無別。若謂是一生補處。卻可名凡夫。不可名等覺菩薩。此皆教網所不能收。剎網所不能例。當知吾人大事因緣。同居一關最難透脫。唯極樂同居超出十方同居之外。了此方能深信彌陀願力。信佛力方能深信名號功德。信持名方能深信吾人心性本不可思議也。具此深信方能發於大愿。文中應當二字即指深信。深信發願即無上菩提。合此信愿的為凈土指南。由此而執持名號乃為正行。若信愿堅固。臨終十念。一念亦決得生。若無信愿。縱將名號持至風吹不入雨打不濕。如銀墻鐵壁相似。亦無得生之理。修凈業者不可不知也。大本阿彌陀經亦以發菩提愿為要。正與此同。
△三正示行者執持名號以立行二。初正示無上因果。二重勸。今初。
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。若四日。若五日。若六日。若七日。一心不亂。其人臨命終
【現代漢語翻譯】 現代漢語譯本： 這樣的人很少。有幸能夠聽聞佛法，親近佛陀並跟隨他修行的人就更少了。而且，即使佛陀在世時聖人很多，也如同珍寶一樣稀有，不能像星星和塵土一樣遍佈國土。此外，即使居住在一起，他們的所作所為和所證悟的境界也完全不同。現在，我們同樣以無漏不可思議的業力感應而生，聚集在一處成為師友，如同塤和篪一樣和諧，共同斷盡無明，共同證登妙覺。這樣，下凡的眾生在念不退轉中超越四十一階位的修行。如果說是凡夫，卻不經歷其他生命形態，必定補處佛位，與觀音（Avalokiteśvara，觀世音菩薩）和勢至（Mahāsthāmaprāpta，大勢至菩薩）沒有區別。如果說是一生補處菩薩，卻可以稱為凡夫，不能稱為等覺菩薩。這些都是教義和佛剎所不能概括的。應當知道我們人生的重大因緣，共同居住在一個地方是最難突破的。只有極樂世界的同居，才超越了十方世界的同居。瞭解這一點，才能深信阿彌陀佛（Amitābha）的願力。相信佛力，才能深信名號的功德。相信持念名號，才能深信我們心性的本不可思議。具備這種深信，才能發起大愿。文中的『應當』二字，就是指深信。深信發願就是無上菩提。將信愿結合起來，就是凈土的指南。由此而執持名號，才是真正的修行。如果信愿堅定，臨終時即使只念十聲，一聲也能決定往生。如果沒有信愿，縱然將名號持念得如同風吹不進、雨打不濕的銀墻鐵壁一般，也沒有往生的道理。修習凈土法門的人不可不知這一點。《大本阿彌陀經》也以發起菩提愿為重要，與此相同。
△三、正式開示修行人執持名號以建立修行，分為兩部分。首先，正式開示無上因果。其次，再次勸勉。現在是第一部分。
舍利弗（Śāriputra，佛陀十大弟子之一，智慧第一）。不可以憑藉少許的善根、福德和因緣而得以往生那個極樂世界。舍利弗。如果有善男子、善女人，聽聞宣說阿彌陀佛（Amitābha），執持名號，如果是一天、兩天、三天、四天、五天、六天、七天，一心不亂，這個人臨命終時
【English Translation】 English version: Such people are few. It is fortunate to hear and see the Dharma, but even fewer are those who draw near to the Buddha and follow in his footsteps. Moreover, even when there were many sages in the Buddha's time, they were as rare as treasures, unable to fill the lands like stars and dust. Furthermore, even if they dwell together, their actions and attainments are completely different. Now, we are similarly born through the inconceivable karma of non-outflow, gathering in one place as teachers and friends, harmonious like the xun and chi (ancient Chinese instruments), together exhausting ignorance and ascending to wondrous enlightenment. Thus, ordinary beings descending to the mortal realm, without regressing in their mindfulness, surpass the forty-one stages of cultivation. If they are said to be ordinary beings, they will not experience other forms of life and will surely fill the position of a Buddha, being no different from Avalokiteśvara (觀世音菩薩) and Mahāsthāmaprāpta (大勢至菩薩). If they are said to be bodhisattvas destined for Buddhahood in their next life, they can be called ordinary beings but not bodhisattvas of near-perfect enlightenment. All of these are beyond the scope of doctrines and the examples of Buddha-lands. It should be known that the great cause and condition of our lives, residing together in one place, is the most difficult to break through. Only the co-dwelling in the Land of Ultimate Bliss surpasses the co-dwelling in the ten directions. Understanding this, one can deeply believe in the power of Amitābha's (阿彌陀佛) vows. Believing in the Buddha's power, one can deeply believe in the merit of the name. Believing in upholding the name, one can deeply believe in the inconceivable nature of our mind. Possessing this deep faith, one can then make great vows. The word 'should' in the text refers to deep faith. Deep faith and making vows are unsurpassed Bodhi. Combining this faith and vows is the guide to the Pure Land. From this, upholding the name is the true practice. If faith and vows are firm, even reciting ten times at the moment of death, even one recitation will surely lead to rebirth. Without faith and vows, even if the name is recited until it is like an impregnable silver wall, there is no reason for rebirth. Those who cultivate the Pure Land path must know this. The Larger Sutra of Amitābha also emphasizes making the vow for Bodhi, which is the same as this.
△3. Formally instructing practitioners to uphold the name to establish practice, in two parts. First, formally instructing the unsurpassed cause and effect. Second, repeated exhortation. Now is the first part.
Śāriputra (舍利弗, one of the Buddha's ten great disciples, foremost in wisdom), one cannot be born in that land with only a small amount of good roots, blessings, and causes and conditions. Śāriputra, if there are good men and good women who hear of Amitābha (阿彌陀佛) and uphold his name, whether for one day, two days, three days, four days, five days, six days, or seven days, with a single mind unperturbed, at the moment of their death
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。
菩提正道名善根。即親因。種種助道施戒禪等名福德。即助緣。聲聞．獨覺菩提善根少。人天有漏福業福德少。皆不可生凈土。唯以信愿執持名號。則一一聲悉具多善根福德。散心稱名福善亦不可量。況一心不亂哉。故使感應道交。文成印壞。彌陀聖眾不來而來。親垂接引行人心識。不往而往。托質寶蓮也。善男女者。不論在家出家貴賤老少六趣四生。但聞佛名即多劫善根成熟。五逆十惡皆名善也。阿彌陀佛是萬德洪名。以名召德罄無不盡。故即以執持名號為正行。不必更涉觀想參究等行。至簡易至直捷也。聞而信。信而愿。乃肯執持。不信不願與不聞等。雖為遠因。不名聞慧。執持則唸唸憶佛名號。故是思慧。然有事持理持。事持者。信有西方阿彌陀佛。而未達是心作佛是心是佛。但以決志愿求生。故如子憶母無時暫忘。理持者。信西方阿彌陀佛是我心具是我心造。即以自心所具所造洪名為繫心之境令不暫忘也。一日至七日者。剋期辨事也。利根一日即不亂。鈍根七日方不亂。中根二三四五六日不定。又利根能七日不亂。鈍根僅一日不亂。中根六五四三二日不定。一心亦二種。不論事持理持。持至伏除煩惱乃至見思先盡。皆
【現代漢語翻譯】 時，阿彌陀佛（Amitabha，無量光佛）與諸聖眾現在其前。這人在臨終時心不顛倒，就能夠往生到阿彌陀佛的極樂國土。
菩提正道被稱為善根，是親因。各種助道的佈施、持戒、禪定等被稱為福德，是助緣。聲聞（Śrāvaka，聽聞佛陀教誨而證悟者）、獨覺（Pratyekabuddha，無師自悟者）的菩提善根少，人天道的有漏福業福德少，都不能往生凈土。只有以信愿執持名號，那麼每一聲都具備多善根福德。散亂心稱念名號，福善也不可限量，更何況一心不亂呢？所以能夠感應道交，文成印壞，阿彌陀佛和諸聖眾不來而來，親自垂手接引修行人的心識，不往而往，託生在寶蓮之中。善男子善女人，不論是在家出家、富貴貧賤、年老年輕、六道四生，只要聽聞佛名，就是多劫善根成熟。五逆十惡也都可以稱為善。阿彌陀佛是萬德洪名，以名召德，沒有不包含的，所以就以執持名號作為正行，不必再去涉獵觀想參究等行，最為簡易，最為直接。聽聞而相信，相信而發願，才肯執持。不信不願，與不聽聞沒有區別。雖然是遠因，卻不能稱為聞慧。執持就是念念憶念佛的名號，所以是思慧。然而有事持和理持。事持，是相信有西方阿彌陀佛，但沒有達到『是心作佛，是心是佛』的境界，只是以決定的志願求生，就像兒子憶念母親一樣，沒有一時一刻忘記。理持，是相信西方阿彌陀佛是我心所具，是我心所造，就以自心所具所造的洪名為繫心之境，使心不暫忘。一日到七日，是限定時間來完成事情。利根的人一日就能達到一心不亂，鈍根的人七日才能達到一心不亂，中等根器的人二三四五六日不定。又有利根的人能七日不亂，鈍根的人僅能一日不亂，中等根器的人六五四三二日不定。一心也有兩種，不論事持理持，持唸到降伏去除煩惱，乃至見思惑先斷盡，都
【English Translation】 At that time, Amitabha (Amitābha, Buddha of Infinite Light) Buddha and all the holy assembly appear before him. When this person is about to die, his mind is not confused, and he will be reborn in the Land of Ultimate Bliss of Amitabha Buddha.
The correct path to Bodhi is called 'good roots,' which is the direct cause. Various practices that aid the path, such as generosity, precepts, and meditation, are called 'merit,' which is the supporting condition. The good roots for Bodhi of Śrāvakas (those who attain enlightenment by hearing the Buddha's teachings) and Pratyekabuddhas (those who attain enlightenment on their own without a teacher) are few, and the conditioned meritorious deeds of humans and gods are few, so they cannot be reborn in the Pure Land. Only by holding onto the name with faith and aspiration, then each utterance is fully endowed with many good roots and merit. Even reciting the name with a scattered mind has immeasurable merit, let alone with a focused mind? Therefore, there is a response and interaction, the document is completed and the seal is broken, Amitabha Buddha and the holy assembly come without coming, personally extending their hands to receive and guide the consciousness of the practitioner, going without going, being reborn in a precious lotus. Good men and good women, regardless of whether they are lay or monastic, rich or poor, old or young, in the six realms or four kinds of birth, as long as they hear the Buddha's name, it means that the good roots of many kalpas have matured. Even the five rebellious acts and ten evil deeds can be called good. Amitabha Buddha is the vast name of ten thousand virtues; invoking the virtues through the name encompasses everything without exception. Therefore, holding onto the name is the primary practice, without needing to engage in contemplation, investigation, or other practices. It is the simplest and most direct. Hearing and believing, believing and aspiring, then one is willing to hold onto the name. Not believing and not aspiring is the same as not hearing. Although it is a distant cause, it cannot be called 'hearing wisdom.' Holding onto the name means constantly remembering the Buddha's name, so it is 'thinking wisdom.' However, there are 'holding through phenomena' and 'holding through principle.' 'Holding through phenomena' is believing that there is a Western Amitabha Buddha, but not realizing 'this mind makes Buddha, this mind is Buddha,' only with a determined aspiration seeking rebirth, like a child remembering its mother, never forgetting for a moment. 'Holding through principle' is believing that the Western Amitabha Buddha is inherent in my mind and created by my mind, then using the vast name inherent in and created by my own mind as the object of focus, so that the mind does not forget for even a moment. 'One day to seven days' is setting a time limit to accomplish something. Those with sharp faculties can achieve single-mindedness in one day, those with dull faculties can achieve single-mindedness in seven days, and those with medium faculties are uncertain between two, three, four, five, or six days. Furthermore, those with sharp faculties can maintain single-mindedness for seven days, those with dull faculties can only maintain single-mindedness for one day, and those with medium faculties are uncertain between six, five, four, three, or two days. There are also two types of single-mindedness. Regardless of 'holding through phenomena' or 'holding through principle,' holding the name until subduing and eliminating afflictions, and even exhausting the delusions of views and thoughts first, all
事一心。不論事持理持。持至心開見本性佛。皆理一心。事一心不為見思所亂。理一心不為二邊所亂。即修慧也。不為見思亂。故感變化身。佛及諸聖眾現前。心不復起娑婆界中三有顛倒。往生同居．方便二種極樂世界。不為二邊亂。故感受用身佛及諸聖眾現前。心不復起生死涅槃二見顛倒。往生實報．寂光二種極樂世界。當知執持名號既簡易直捷。仍至頓至圓。以唸唸即佛故不勞觀想。不必參究。當下圓明。無餘無欠。上上根不能逾其閫。下下根亦可臻其域。其所感佛。所生土。往往勝進亦不一概。可謂橫該八教。豎徹五時。所以徹底悲心無問自說。且深嘆其難信也。問。觀經專明作觀。何謂不勞觀想。答。此義即出觀經。彼經因勝觀非凡夫心力所及。故於第十三別開劣像之觀。而障重者猶不能念彼佛。故於第十六大開稱名之門。今經因末世障重者多。故專主第十六觀。當知人根雖鈍。而丈六八尺之像身。無量壽佛之名字。未嘗不心作心是。故觀劣者不勞勝觀。而稱名者並不勞觀想也。問。天奇．毒峰諸祖皆主參唸佛者是誰。何謂不必參究。答。此義即出天奇諸祖。前祖因唸佛人不契釋迦徹底悲心。故傍不甘。直下詰問。一猛提醒。何止長夜復旦。我輩至今日猶不肯死心念佛。苦欲執敲門瓦子向屋裡打親生爺孃。則
【現代漢語翻譯】 現代漢語譯本 事一心（Shì Yī Xīn，一心不亂）：不論是事持（Shì Chí，專注於事相的持念）還是理持（Lǐ Chí，從理上理解的持念），持唸到心開見本性佛（Běn Xìng Fó，自性佛），都屬於理一心（Lǐ Yī Xīn）。事一心不會被見思惑（Jiàn Sī Huò，錯誤的見解和思惑）所擾亂，理一心不會被二邊（Èr Biān，兩種極端）所擾亂，這就是修慧（Xiū Huì，修習而得的智慧）。 不被見思惑擾亂，所以能感得變化身佛（Biànhuà Shēn Fó，佛爲了度化眾生而示現的身）以及諸聖眾現前，心中不再生起娑婆界（Suōpó Jiè，我們所居住的這個世界）中三有（Sān Yǒu，欲有、色有、無色有）的顛倒妄想，往生到同居土（Tóngjū Tǔ，凡聖同居土）、方便土（Fāngbiàn Tǔ，方便有餘土）這兩種極樂世界（Jílè Shìjiè）。不被二邊擾亂，所以能感得受用身佛（Shòuyòng Shēn Fó，佛享受法樂的身）以及諸聖眾現前，心中不再生起生死（Shēngsǐ，生死輪迴）、涅槃（Nièpán，寂滅）這兩種見解的顛倒妄想，往生到實報土（Shíbào Tǔ，實報莊嚴土）、寂光土（Jìguāng Tǔ，常寂光土）這兩種極樂世界。 應當知道執持名號（Zhíchí Mínghào，唸佛名號）既簡易又直接，而且能達到頓悟（Dùnwù，突然覺悟）和圓滿（Yuánmǎn，圓融無礙的境界）。因爲念念都是佛，所以不需要觀想（Guānxiǎng，觀想佛的形象），不必參究（Cānjiū，參禪求悟），當下就能圓明（Yuánmíng，圓滿光明），沒有剩餘也沒有欠缺。上上根器（Shàngshàng Gēnqì，根性最好的人）不能超越它，下下根器（Xiàxià Gēnqì，根性最差的人）也可以達到它。所感應的佛，所往生的凈土（Jìngtǔ，清凈的國土），往往更加殊勝，也不盡相同。可以說是橫向涵蓋八教（Bā Jiào，佛教的八種教法），縱向貫穿五時（Wǔ Shí，佛陀說法的五個時期）。所以阿彌陀佛以徹底的悲心，不問自說（Wèn Zì Shuō，沒有人問自己主動宣說），並且深深地嘆息這種法門難以令人相信。 問：觀經（Guān Jīng，《觀無量壽經》）專門闡明作觀的方法，為什麼說不需要觀想？ 答：這個意思就出自觀經。那部經因為殊勝的觀想不是凡夫的心力所能達到的，所以在第十三觀特別開示了劣像觀（Lièxiàng Guān，觀想較差的佛像）。而業障深重的人仍然不能憶念那尊佛，所以在第十六觀大大地開示了稱名（Chēngmíng，稱念佛名）的法門。這部經因為末法時代業障深重的人多，所以專門注重第十六觀。應當知道人的根器雖然遲鈍，但是丈六（Zhàngliù，一丈六尺）八尺（Bāchǐ，八尺）的佛像身，無量壽佛（Wúliàngshòu Fó，阿彌陀佛）的名字，未嘗不是心作心是（Xīnzuò Xīnshì，心所造作，心即是佛）。所以觀想劣像的人不需要殊勝的觀想，而稱念佛名的人根本不需要觀想。 問：天奇（Tiānqí，天奇禪師）、毒峰（Dúfēng，毒峰禪師）等諸位祖師都主張參「唸佛者是誰」（Niànfó Zhě Shéi，唸佛的是誰）的公案，為什麼說不必參究？ 答：這個意思就出自天奇等諸位祖師。前代的祖師因爲念佛的人不契合釋迦牟尼佛（Shìjiāmóuní Fó，佛教的創始人）徹底的悲心，所以不肯遷就，直接詰問，猛然提醒，何止是長夜變為白天。我們這些人直到今天還不肯死心念佛，苦苦地想要拿著敲門的瓦片向屋裡打親生的爹孃，那麼……
【English Translation】 English version Shì Yī Xīn (一心不亂, Single-mindedness): Regardless of whether it is Shì Chí (事持, practice with focus on phenomena) or Lǐ Chí (理持, practice with understanding of principle), reaching the point of heart opening and seeing one's own Běn Xìng Fó (本性佛, inherent Buddha-nature) is all Lǐ Yī Xīn (理一心, single-mindedness in principle). Shì Yī Xīn is not disturbed by Jiàn Sī Huò (見思惑, delusions of views and thoughts), and Lǐ Yī Xīn is not disturbed by Èr Biān (二邊, the two extremes). This is cultivating wisdom (修慧, Xiū Huì). Being undisturbed by Jiàn Sī Huò allows one to perceive the transformation body of the Buddha (Biànhuà Shēn Fó, 變化身佛, manifestation body of the Buddha) and the assembly of sages appearing before one, and the mind no longer gives rise to the inverted thoughts of the three realms of existence (Sān Yǒu, 三有, the three realms of desire, form, and formlessness) in the Saha world (Suōpó Jiè, 娑婆界, our world). One is reborn in the Jílè Shìjiè (極樂世界, Pure Land) of the Tóngjū Tǔ (同居土, Land of Co-dwelling) and Fāngbiàn Tǔ (方便土, Land of Expedient Means). Being undisturbed by the two extremes allows one to perceive the enjoyment body of the Buddha (Shòuyòng Shēn Fó, 受用身佛, the reward body of the Buddha) and the assembly of sages appearing before one, and the mind no longer gives rise to the inverted thoughts of the two views of birth and death (生死, Shēngsǐ, samsara) and Nirvana (Nièpán, 涅槃, liberation). One is reborn in the Jílè Shìjiè of the Shíbào Tǔ (實報土, Land of Actual Reward) and Jìguāng Tǔ (寂光土, Land of Tranquil Light). It should be known that upholding the name (Zhíchí Mínghào, 執持名號, reciting the Buddha's name) is both simple and direct, and can lead to sudden enlightenment (Dùnwù, 頓悟) and perfection (Yuánmǎn, 圓滿, complete and unobstructed state). Because every thought is Buddha, there is no need for visualization (Guānxiǎng, 觀想, visualizing the Buddha's image), no need for Chan inquiry (Cānjiū, 參究, investigating Zen), and one can immediately achieve complete clarity (Yuánmíng, 圓明, perfect clarity), without excess or deficiency. Those of the highest capacity (Shàngshàng Gēnqì, 上上根器, people with the best faculties) cannot surpass it, and those of the lowest capacity (Xiàxià Gēnqì, 下下根器, people with the worst faculties) can also attain it. The Buddha one perceives and the pure land (Jìngtǔ, 凈土, pure land) one is reborn into are often more extraordinary and not always the same. It can be said to horizontally encompass the eight teachings (Bā Jiào, 八教, the eight teachings of Buddhism) and vertically penetrate the five periods (Wǔ Shí, 五時, the five periods of the Buddha's teachings). Therefore, Amitabha Buddha, with ultimate compassion, speaks without being asked (Wèn Zì Shuō, 問自說, speaks without being asked), and deeply sighs at how difficult it is to believe this Dharma. Question: The Guān Jīng (觀經, Visualization Sutra) specifically elucidates the methods of visualization, so why is it said that visualization is not needed? Answer: This meaning comes from the Guān Jīng. Because the superior visualizations are beyond the capacity of ordinary minds, the thirteenth visualization specifically opens up the inferior image visualization (Lièxiàng Guān, 劣像觀, visualizing inferior images of the Buddha). And those with heavy karmic obstacles are still unable to remember that Buddha, so the sixteenth visualization greatly opens up the gate of reciting the name (Chēngmíng, 稱名, reciting the Buddha's name). This sutra focuses on the sixteenth visualization because there are many people with heavy karmic obstacles in the Dharma-ending age. It should be known that although people's faculties may be dull, the sixteen-foot (Zhàngliù, 丈六, sixteen feet) and eight-foot (Bāchǐ, 八尺, eight feet) Buddha images, and the name of Amitabha Buddha (Wúliàngshòu Fó, 無量壽佛, Amitabha Buddha), are never not created by the mind and are the mind itself (Xīnzuò Xīnshì, 心作心是, created by the mind, the mind is the Buddha). Therefore, those who visualize inferior images do not need superior visualizations, and those who recite the Buddha's name do not need visualization at all. Question: Tiānqí (天奇, Chan Master Tianqi), Dúfēng (毒峰, Chan Master Dufeng) and other patriarchs all advocate investigating the 'Who is reciting the Buddha' (Niànfó Zhě Shéi, 唸佛者是誰, Who is mindful of the Buddha?) koan, so why is it said that there is no need for Chan inquiry? Answer: This meaning comes from Tiānqí and other patriarchs. The previous patriarchs, because those who recited the Buddha's name did not accord with Shakyamuni Buddha's (Shìjiāmóuní Fó, 釋迦牟尼佛, the founder of Buddhism) ultimate compassion, were unwilling to compromise and directly questioned, giving a sudden reminder, which was more than just turning night into day. We still refuse to single-mindedly recite the Buddha's name to this day, and stubbornly want to use the brick for knocking on the door to hit our own parents in the house, then...
于諸祖成惡逆。非善順也。進問。此在肯心者則可。未肯者何得相應。曰。噫正唯未肯。所以要你肯心相應。汝等正信未開。如生牛皮不可屈折。當知有目者固無日下然燈之理。而無目者亦何必于日中苦覓燈炬。大勢至法王子云。不假方便自得心開。此一行三昧中大火聚語也。敢有觸者寧不被燒。問。臨終佛現。寧保非魔。答。修心人不作佛觀而佛忽現。非本所期故名魔事。唸佛見佛已是相應。況臨終非致魔時。何須疑慮。問。七日不亂。平時耶。臨終耶。答。平時也。問。七日不亂之後。復起惑造業。亦得生耶。答。果得一心不亂之人。無更起惑造業之事。問。大本十念。寶王一念。平時耶。臨終耶。答。十念通二時。晨朝十念屬平時。十念得生與觀經十聲稱名同屬臨終時。一念則但約臨終時。問。十念一念並得生。何須七日。答。若無平時七日工夫。安有臨終十念一念。縱下下品逆惡之人。並是夙因成熟。故感臨終遇善友。聞便信愿。此事萬中無一。豈可僥倖。凈土或問斥此最詳。今人不可不讀。問。西方去此十萬億土。何得即生。答。十萬億土不出我現前一念心性之外。以心性本無外故。又仗自心之佛力接引。何難即生。如鏡中照數十層山水樓閣。層數宛然。實無遠近。一照俱了。見無先後。從是西方過十萬億
【現代漢語翻譯】 現代漢語譯本 對於各位祖師大德做出違逆之事，就不是善意的順從了。進一步提問：『這種說法對於那些肯用心的人來說是可以的，但對於那些尚未肯用心的人，又如何能夠相應呢？』回答說：『唉！正因為尚未肯用心，所以才需要你肯用心來相應。你們的正信尚未開啟，就像生牛皮一樣難以屈折。應當明白，有眼睛的人固然沒有在白天點燈的道理，而沒有眼睛的人，又何必在白天費力尋找燈火呢？』 大勢至（Mahāsthāmaprāpta）法王子說：『不假任何方便，自然就能心開意解。』這是《一行三昧》中的大火聚之語啊！膽敢觸碰的人，難道不會被燒傷嗎？ 問：『臨終時佛（Buddha）顯現，怎能保證不是魔（Māra）呢？』答：『修行之人不作意去觀想佛，而佛突然顯現，因為不是原本所期望的，所以稱為魔事。唸佛（Budd-ānusmṛti）見到佛，這已經是相應了，何況臨終時並非容易遇到魔的時候，何須疑慮呢？』 問：『七日不亂，是指平時還是臨終時呢？』答：『是指平時。』 問：『七日不亂之後，又生起迷惑造作惡業，還能往生嗎？』答：『如果真正達到一心不亂的人，不會再有生起迷惑造作惡業的事情。』 問：『《大本阿彌陀經》中的十念，以及《寶王經》中的一念，是指平時還是臨終時呢？』答：『十念通用於平時和臨終時。早晨的十念屬於平時，十念得以往生與《觀經》中的十聲稱名同屬于臨終時。一念則只指臨終時。』 問：『十念和一念都可以往生，那又何必需要七日呢？』答：『如果沒有平時七日的功夫，哪裡會有臨終的十念和一念呢？即使是下下品作惡之人，也是因為宿世的因緣成熟，所以感得臨終時遇到善友，聽聞后便生起信愿。這種事情萬中無一，怎麼可以僥倖呢？』《凈土或問》對此斥責得最為詳細，現在的人不可不讀。 問：『西方（Sukhavati）距離這裡有十萬億國土，怎麼能夠立即往生呢？』答：『十萬億國土沒有超出我現前一念心性之外，因為心性本來就沒有內外之分。又憑藉自心的佛力接引，往生又有什麼困難呢？就像鏡子中照見數十層山水樓閣，層數清晰可見，實際上並沒有遠近之分，一照全都明瞭，見到也沒有先後之別。從這裡到西方，經過十萬億……』
【English Translation】 English version To commit rebellious acts against all ancestral masters is not virtuous compliance. Further inquiry: 'This is acceptable for those who are willing to focus their minds, but how can those who are not yet willing to focus their minds correspond?' The response: 'Alas! It is precisely because they are not yet willing to focus their minds that it is necessary for you to focus your mind to correspond. Your true faith has not yet been opened, like raw cowhide that cannot be bent or folded. It should be understood that those with eyes certainly have no reason to light a lamp in broad daylight, but why must those without eyes painstakingly seek a lamp in the midday sun?' Mahāsthāmaprāpta (Great Strength Arrived) Dharma Prince said: 'Without relying on any expedient means, one naturally attains the opening of the mind.' This is a statement of a great fire mass within the One-Practice Samādhi! Dare anyone touch it without being burned? Question: 'When a Buddha (Buddha) appears at the time of death, how can one be sure it is not a demon (Māra)?' Answer: 'If a practitioner does not intentionally visualize a Buddha, and a Buddha suddenly appears, because it is not what was originally expected, it is called a demonic event. Reciting the Buddha's name (Budd-ānusmṛti) and seeing the Buddha is already correspondence; moreover, the time of death is not a time when demons are easily encountered, so why be doubtful?' Question: 'Does 'seven days without confusion' refer to ordinary times or the time of death?' Answer: 'It refers to ordinary times.' Question: 'After seven days without confusion, if one again generates delusion and creates evil karma, can one still be reborn?' Answer: 'If one truly attains single-mindedness without confusion, there will be no further generation of delusion or creation of evil karma.' Question: 'The ten recitations in the Larger Sutra and the one recitation in the Treasure King Sutra, do they refer to ordinary times or the time of death?' Answer: 'The ten recitations apply to both ordinary times and the time of death. The ten recitations in the morning belong to ordinary times; the ten recitations that lead to rebirth are the same as the ten utterances of the Buddha's name in the Contemplation Sutra, which belong to the time of death. The one recitation refers only to the time of death.' Question: 'If both ten recitations and one recitation can lead to rebirth, then why is seven days necessary?' Answer: 'If there is no effort of seven days during ordinary times, where will the ten recitations and one recitation at the time of death come from? Even those who commit evil in the lowest of the low grades are due to the ripening of past causes, so they are able to encounter virtuous friends at the time of death and generate faith and vows upon hearing. This kind of thing is one in ten thousand; how can one be so lucky?' The 'Pure Land Doubts' criticizes this in the most detail; people today must read it. Question: 'The Western Pure Land (Sukhavati) is ten trillion lands away from here; how can one be reborn there immediately?' Answer: 'The ten trillion lands do not go beyond the scope of my present moment of mind-nature, because mind-nature originally has no inside or outside. Moreover, relying on the Buddha's power of one's own mind to receive and guide, what difficulty is there in being reborn immediately? It is like a mirror reflecting dozens of layers of mountains, waters, pavilions, and towers; the layers are clearly visible, but in reality, there is no distance. One reflection makes everything clear, and seeing has no before or after. From here to the West, passing through ten trillion...'
佛土。有世界名曰極樂。亦如是。其土有佛號阿彌陀。今現在說法。亦如是。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。亦如是。當知字字皆海印三昧。大圓鏡智之靈文也。問。持名判行行。則是助行。何名正行。答。依一心說信願行。非先後非定三。蓋無願行不名真信。無行信不名真愿。無信愿不名真行。今全由信愿持名。故信願行三聲聲圓具。所以名多善根福德因緣。觀經稱佛名故。唸唸中除八十億劫生死之罪。此之謂也。若福善不多。安能除罪如此之大。問。臨終猛切能除多罪。平日至心稱名亦除罪否。答。如日出群闇消。稱洪名萬罪滅。問。散心稱名亦除罪否。答。名號功德不思議。寧不除罪。但不定往生。以悠悠散善難敵無始積罪故。當知積罪假使有體相者。盡虛空界不能容受。雖百年晝夜彌陀十萬。一一聲滅八十億劫生死。然所滅罪如爪上土。未滅罪如大地土。唯念至一心不亂。則如健人突圍而出。非復三軍能制耳。然稱名便為成佛種子。如金剛終不可壞。佛世一老人求出家。五百聖眾皆謂無善根。佛言。此人無量劫前為虎逼。失聲稱南無佛。今此善根成熟。值我得道。非二乘道眼所知也。由此觀之。法華明過去佛所散亂稱名皆已成佛。豈不信哉。伏願
【現代漢語翻譯】 現代漢語譯本 佛土。有一個世界名叫極樂世界，也是這樣。那個世界裡有一尊佛，名叫阿彌陀佛（Amitabha），現在正在說法，也是這樣。那個人臨終的時候，阿彌陀佛與諸位聖眾會出現在他面前。這個人臨終時心不顛倒，就能往生到阿彌陀佛的極樂國土，也是這樣。應當知道，（每一）字（都）是海印三昧（Samadhi of the Ocean Seal），大圓鏡智（Great Perfect Mirror Wisdom）的靈妙文字啊。 問：持名（reciting the name of Buddha）被判為行行（practice），那麼是助行（auxiliary practice）。什麼叫做正行（primary practice）？ 答：依據一心（single-mindedness）來說信（faith）、愿（vow）、行（practice），不是有先後順序，也不是固定為三者。大概來說，沒有愿和行，就不能稱為真信；沒有行和信，就不能稱為真愿；沒有信和愿，就不能稱為真行。現在完全依靠信愿來持名，所以信、愿、行三者，聲聲圓滿具備。因此叫做多善根福德因緣（roots of goodness, blessings, and causes and conditions）。《觀經》（Contemplation Sutra）說，稱念佛的名號，唸唸之中能消除八十億劫生死之罪，說的就是這個意思。如果福善不多，怎麼能消除如此之大的罪業呢？ 問：臨終時猛烈懇切地稱名，能夠消除很多罪業。那麼平時至誠懇切地稱名，也能消除罪業嗎？ 答：如同太陽出來，黑暗消散。稱念洪名（the great name of Buddha），萬種罪業都會消滅。 問：散亂心稱名也能消除罪業嗎？ 答：名號的功德不可思議，怎麼會不消除罪業呢？只是不一定能往生，因為悠悠散漫的善行難以抵擋無始以來的積罪。應當知道，積累的罪業假如有了形體，那麼盡虛空界都不能容納。即使百年晝夜唸誦彌陀（Amitabha）十萬遍，每一聲能滅八十億劫生死之罪，然而所滅的罪業如同指甲上的塵土，未滅的罪業如同大地上的塵土。只有唸到一心不亂，才能像健壯的人突破重圍而出，不再被三軍所控制。然而稱名便成為成佛的種子，如同金剛一樣終不可壞。佛世時，一位老人請求出家，五百聖眾都認為他沒有善根。佛說：『這個人無量劫前被老虎逼迫，失聲稱念南無佛（Namo Buddha）。現在這個善根成熟，值遇我得道，不是二乘（two vehicles）的道眼所能知道的。』由此看來，《法華經》（Lotus Sutra）說明過去佛所散亂稱名的人都已經成佛，難道不值得相信嗎？ 伏願
【English Translation】 English version Buddha-land. There is a world named Sukhavati (Pure Land), and it is like this. In that land, there is a Buddha named Amitabha (Infinite Light), who is now expounding the Dharma, and it is also like this. When that person is about to die, Amitabha Buddha and all the holy beings will appear before him. When this person dies, his mind will not be confused, and he will be reborn in the Sukhavati Pure Land of Amitabha Buddha, and it is also like this. It should be known that every word is the spiritual text of the Samadhi of the Ocean Seal (Haiyin Sanmei) and the Great Perfect Mirror Wisdom (Dayuan Jingzhi). Question: Holding the name (reciting the name of Buddha) is judged as practice, then it is an auxiliary practice. What is called the primary practice? Answer: According to single-mindedness, faith (xin), vow (yuan), and practice (xing) are spoken of, not in sequence, nor fixed as three. Generally speaking, without vow and practice, it cannot be called true faith; without practice and faith, it cannot be called true vow; without faith and vow, it cannot be called true practice. Now, relying entirely on faith and vow to hold the name, therefore, faith, vow, and practice are fully present in every sound. Therefore, it is called roots of goodness, blessings, and causes and conditions (duo shan gen fude yinyuan). The Contemplation Sutra (Guanjing) says that reciting the name of the Buddha eliminates the sins of eighty billion kalpas of birth and death in every thought. This is what it means. If there are not many blessings and good deeds, how can one eliminate such great sins? Question: Can fervent recitation at the time of death eliminate many sins? Can sincere recitation of the name on ordinary days also eliminate sins? Answer: Just as the sun rises and darkness disappears, reciting the great name (Hongming) eliminates myriad sins. Question: Does reciting the name with a scattered mind also eliminate sins? Answer: The merits of the name are inconceivable, how can it not eliminate sins? But rebirth is not certain, because leisurely and scattered good deeds are difficult to resist accumulated sins from beginningless time. It should be known that if accumulated sins had a physical form, then the entire space would not be able to contain them. Even if one recites Amitabha (Mituo) a hundred thousand times day and night for a hundred years, each sound can eliminate the sins of eighty billion kalpas of birth and death, but the sins eliminated are like dust on a fingernail, and the sins not eliminated are like dust on the earth. Only when one recites to single-mindedness without confusion can one break through the encirclement like a strong man, and no longer be controlled by the three armies. However, reciting the name becomes the seed of Buddhahood, like diamond, ultimately indestructible. In the Buddha's time, an old man requested to become a monk, and five hundred holy beings all said that he had no roots of goodness. The Buddha said, 'This person was forced by a tiger countless kalpas ago and cried out Namo Buddha (Namo Fo). Now this root of goodness has matured, and he has encountered my attainment of the Way, which is not known by the eyes of the two vehicles (er cheng).' From this, the Lotus Sutra (Fahua Jing) explains that those who scattered and recited the name of the Buddhas in the past have already become Buddhas, is it not believable? I humbly wish
緇素智愚於此簡易直捷無上圓頓法門。勿視為難而輒生退諉。勿視為易而漫不䇿勤。勿視為淺而妄致藐輕。勿視為深而弗敢承任。蓋所持之名號真實不可思議。能持之心性亦真實不可思議。持一聲則一聲不可思議。持十百千萬無量無數聲。聲聲皆不可思議也。
△二重勸。
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。
我見者。佛眼所見。究盡明瞭也。是利者。橫出五濁。圓凈四土。直至不退位。儘是為不可思議功德之利也。複次。是利約命終時心不顛倒而言。蓋薉土自力修行。生死關頭最難得力。無論頑修狂慧懡㦬無功。即悟門深遠操履潛確之人。儻分毫習氣未除。未免隨強偏墜。永明祖師所謂十人九蹉路。陰境若現前。瞥爾隨他去。此誠可寒心者也。初果昧於出胎。菩薩昏于隔陰。者里豈容強作主宰僥倖瞞盰。唯有信愿持名仗他力故。佛慈悲願定不唐捐。彌陀聖眾現前慰導。故得無倒自在往生。佛見眾生臨終倒亂之苦。特為保任此事。所以慇勤再勸發願。以愿能導行故也。問。佛既心作心是。何不竟言自佛。而必以他佛為勝。何也。答。此之法門全在了他即自。若諱言他佛。則是他見未忘。若偏重自佛。卻成我見顛倒。又悉檀四益。后三益事不孤起。儻不從世界深
【現代漢語翻譯】 現代漢語譯本：希望所有具備各種根性的眾生，無論是聰慧還是愚笨，都不要因為這個簡易、直接、無上的圓滿頓悟法門看起來困難就輕易退縮推諉，也不要因為它看起來容易就隨意不努力。不要因為它看起來淺顯就妄自輕視，也不要因為它看起來深奧就不敢承擔責任。要知道，所持唸的名號真實不可思議，能持唸的心性也真實不可思議。持唸一聲名號，則這一聲名號就不可思議；持念十聲、百聲、千聲、萬聲乃至無量無數聲，每一聲都不可思議啊。
△二重勸（第二次勸勉）。
『舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）。我見是利，故說此言。若有眾生聞是說者，應當發願生彼國土（buddhakṣetra，佛所居住和教化的世界）。』
『我見』，是佛眼所見，究竟明瞭的意思。『是利』，是指橫超五濁（pañcakaṣāya，指劫濁、見濁、煩惱濁、眾生濁、命濁），圓滿清凈四土（caturvidhā bhūmi，常寂光土、實報莊嚴土、方便有餘土、凡聖同居土），直至不退轉位（avaivartika），這都是不可思議功德的利益。再者，『是利』是就臨命終時心不顛倒而言。因為在污濁的娑婆世界（Sahā world）靠自力修行，生死關頭最難得力。無論是頑固的修行還是狂妄的智慧，都毫無用處。即使是悟門深遠、操守嚴謹的人，如果稍微有一點習氣沒有去除，也難免會隨著強烈的業力而墮落。永明延壽禪師（Yǒngmíng Yánshòu）所說的『十人九蹉路，陰境若現前，瞥爾隨他去』，實在令人寒心。初果阿羅漢（Srotaāpanna）尚且對出胎感到迷惑，菩薩（bodhisattva）也會在隔陰時感到昏昧，這裡豈能強作主宰，僥倖瞞混？唯有信愿持名，仰仗阿彌陀佛（Amitābha）的願力，佛的慈悲大愿必定不會落空。阿彌陀佛和諸聖眾會現前安慰引導，所以才能無顛倒、自在往生。佛陀看到眾生臨終倒亂的痛苦，特地為我們保證這件事，所以慇勤地再次勸勉我們發願，因為願力能夠引導行動。問：既然佛說『心作心是』，為什麼不直接說『自佛』，而一定要以『他佛』為殊勝呢？答：這個法門全在於『了他即自』。如果避諱說『他佛』，那就是『他見』未忘；如果偏重『自佛』，卻又成了『我見』顛倒。而且，悉檀四益（catuḥ-siddhānta，世界悉檀、各各為人悉檀、對治悉檀、第一義悉檀），后三益的事情不會單獨發生。如果不從世界悉檀深入瞭解，
【English Translation】 English version: It is hoped that all sentient beings with various capacities, whether intelligent or foolish, should not easily retreat or shirk away from this simple, direct, supreme, and complete sudden enlightenment Dharma-door because it seems difficult, nor should they be casual and not diligent because it seems easy. Do not presumptuously despise it because it seems shallow, nor be afraid to take responsibility for it because it seems profound. Know that the name held in recitation is truly inconceivable, and the nature of the mind that holds the recitation is also truly inconceivable. Holding one recitation is inconceivable; holding ten, a hundred, a thousand, ten thousand, or countless recitations, each recitation is inconceivable.
△ Second exhortation.
『Śāriputra (one of the Buddha's ten great disciples, known for his wisdom), 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 Buddha-land (buddhakṣetra, the world where the Buddha resides and teaches).』
『I see』 means seen by the Buddha's eye, with ultimate clarity. 『This benefit』 refers to transcending the five turbidities (pañcakaṣāya, referring to the turbidity of the age, views, afflictions, beings, and life), perfecting the pure four lands (caturvidhā bhūmi, the Land of Eternal Tranquility, the Land of Actual Reward and Adornment, the Land of Expedient Residue, and the Land of Coexistence of Ordinary Beings and Sages), and reaching the stage of non-retrogression (avaivartika), all of which are the benefits of inconceivable merit. Furthermore, 『this benefit』 refers to the mind not being confused at the time of death. Because in the defiled Sahā world, it is most difficult to gain strength through self-power practice at the critical moment of life and death. Whether it is stubborn practice or arrogant wisdom, it is useless. Even those with profound understanding and strict conduct, if they have not removed even a trace of habitual tendencies, will inevitably fall according to the strongest karma. As Zen Master Yongming Yanshou (Yǒngmíng Yánshòu) said, 『Nine out of ten people go astray; if the realm of shadows appears, they will instantly follow it.』 This is truly chilling. Even the first-stage Arhat (Srotaāpanna) is confused about exiting the womb, and even Bodhisattvas (bodhisattva) are confused during the intermediate state between lives. How can one forcibly take control here and僥倖瞞混? Only by believing, vowing, and holding the name, relying on the power of Amitābha Buddha's (Amitābha) vows, will the Buddha's compassionate vows certainly not be in vain. Amitābha Buddha and the assembly of sages will appear to comfort and guide, so one can be reborn without confusion and with freedom. The Buddha saw the suffering of sentient beings being confused at the time of death, and specially guaranteed this matter for us, so he earnestly exhorted us to make vows again, because vows can guide actions. Question: Since the Buddha said, 『The mind makes, the mind is,』 why not directly say 『self-Buddha,』 but insist on considering 『other-Buddha』 as superior? Answer: This Dharma-door is entirely about 『understanding other is self.』 If one avoids talking about 『other-Buddha,』 then the 『other-view』 has not been forgotten; if one emphasizes 『self-Buddha,』 it becomes a distorted 『self-view.』 Moreover, the four benefits of the Siddhāntas (catuḥ-siddhānta, the Worldly Siddhānta, the Individual Siddhānta, the Antidotal Siddhānta, and the Supreme Meaning Siddhānta), the latter three benefits do not arise alone. If one does not deeply understand from the Worldly Siddhānta,
發慶信。則欣厭二益尚不能生。何況悟入理佛。唯即事持。達理持。所以彌陀聖眾現前即是本性明顯。往生彼土見佛聞法即是成就慧身不由他悟。法門深妙破盡一切戲論。斬盡一切意見。唯馬鳴．龍樹．智者．永明之流徹底擔荷得去。其餘世智辯聰通儒禪客。盡思度量愈推愈遠。又不若愚夫婦老實唸佛者為能潛通佛智暗合道妙也。我見是利故說此言。分明以佛眼佛音印定此事。豈可違抗不善順入也哉。二正宗分竟。
△三流通分。信愿持名一法。圓收圓超一切法門。豎與一切法門渾同。橫與一切法門迥異(諸經論中亦有橫義。乃隨斷惑淺深即于同居見上三土。是則約證名橫。約斷仍豎也)。既無問自說。誰堪倡募流通。唯佛與佛乃能究盡諸法實相。此經唯佛境界。唯佛佛可與流通耳。文為二。初普勸。二結勸。初中三。初勸信流通。二勸愿流通。三勸行流通。初中二。初略引標題。二徴釋經題。初中六。初東方(至)六上方。唐譯十方。今略攝故。今初。
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。
【現代漢語翻譯】 現代漢語譯本： 如果發的是慶幸自己沒有生病，相信自己能夠痊癒的信，那麼欣和厭這兩種利益都尚且不能產生，更何況是領悟並進入理佛的境界。只有即事而持名，通達義理而持名，所以阿彌陀佛和諸聖眾顯現在眼前，就是本性的明顯。往生到西方極樂世界，見佛聞法，就是成就慧身，不由得其他的領悟。這個法門深奧微妙，破除一切戲論，斬斷一切意見。只有馬鳴（菩薩名），龍樹（菩薩名），智者（智顗大師），永明（延壽大師）這樣的人才能徹底承擔得起。其餘那些擁有世俗智慧、能言善辯的儒生和禪客，盡力思索度量，越推敲越遠離真理。還不如那些愚笨的夫婦老老實實唸佛，反而能夠暗中與佛的智慧相通，暗合于道的奧妙。我看到這種利益，所以才說這些話。分明是用佛眼和佛音來印證這件事，怎麼可以違抗而不善巧地順從呢？第二部分正宗分結束。
△三流通分。信愿持名這一法門，圓滿地收攝和超越一切法門。從豎向上看，與一切法門完全相同；從橫向上看，與一切法門截然不同（諸經論中也有橫向的含義，是指隨著斷惑的深淺，就在同居土見到上三土，這是從證悟的角度來說的橫，從斷惑的角度來說仍然是豎）。既然是無問自說，誰能夠倡導募化流通呢？只有佛與佛才能究竟通達諸法的實相。這部經是唯有佛的境界，只有佛與佛才可以互相流通。經文分為兩部分：首先是普遍勸導，其次是總結勸導。首先的普遍勸導又分為三部分：首先是勸信流通，其次是勸愿流通，再次是勸行流通。首先的勸信流通又分為兩部分：首先是簡略地引出標題，其次是闡釋經題。首先的簡略引出標題又分為六部分：首先是東方（到）第六是上方。唐譯本是十方，現在爲了簡略而概括。現在開始第一部分。
舍利弗（佛陀弟子名）。正如我現在讚歎阿彌陀佛（西方極樂世界教主）不可思議的功德利益一樣，東方也有阿閦鞞佛（不動佛），須彌相佛（具有須彌山相的佛），大須彌佛（偉大的須彌山佛），須彌光佛（具有須彌山光的佛），妙音佛（聲音美妙的佛）等，像這樣恒河沙數那麼多的諸佛，各自在他的國中，伸出廣長舌相，遍覆三千大千世界，說誠實的話：『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。』
【English Translation】 English version: If one sends a letter expressing joy that they are not sick and confidence in their recovery, then even the two benefits of '欣' (xin, joy) and '厭' (yan, aversion) cannot arise, let alone the enlightenment and entry into the realm of '理佛' (li fo, principle Buddha). Only by '即事持' (ji shi chi, holding the name in accordance with the matter) and '達理持' (da li chi, holding the name with understanding of the principle) can Amitabha Buddha (the Buddha of Infinite Light) and the assembly of sages appear before one's eyes, which is the manifestation of one's inherent nature. Being reborn in the Pure Land and hearing the Dharma from the Buddha is the attainment of the wisdom body, independent of other enlightenments. This Dharma gate is profound and subtle, destroying all frivolous arguments and cutting off all opinions. Only those like Ashvaghosa (a Buddhist poet), Nagarjuna (a Buddhist philosopher), Zhiyi (founder of the Tiantai school), and Yongming Yanshou (a Chan Buddhist master) can thoroughly bear this burden. The rest, with their worldly wisdom, eloquence, Confucian learning, and Chan practices, only stray further the more they contemplate and measure. They are not as capable as simple-minded couples who honestly recite the Buddha's name, for they can secretly connect with the Buddha's wisdom and subtly align with the mysteries of the Tao. I see this benefit, therefore I speak these words. Clearly, with the Buddha's eye and the Buddha's voice, this matter is sealed. How can one resist and not skillfully enter into it? The second part, the main teaching, ends here.
△3. The Section on Propagation. The single Dharma of faith, vow, and recitation of the Buddha's name completely encompasses and transcends all Dharma gates. Vertically, it is entirely the same as all Dharma gates; horizontally, it is completely different from all Dharma gates (some sutras and treatises also have a horizontal meaning, referring to seeing the upper three lands in the Land of Coexistence based on the depth of one's eradication of delusion; this is horizontal in terms of realization, but still vertical in terms of eradication). Since it is spoken without being asked, who can initiate and solicit propagation? Only the Buddhas can fully understand the true nature of all Dharmas. This sutra is the realm of the Buddhas alone; only Buddhas can propagate it to each other. The text is divided into two parts: first, general exhortation; second, concluding exhortation. The first, general exhortation, is divided into three parts: first, exhortation to believe and propagate; second, exhortation to vow and propagate; third, exhortation to practice and propagate. The first, exhortation to believe and propagate, is divided into two parts: first, briefly introducing the title; second, explaining the sutra title. The first, briefly introducing the title, is divided into six parts: first, the East (to) sixth, the Upper direction. The Tang translation has the ten directions, but now it is abbreviated for the sake of brevity. Now begins the first part.
Shariputra (one of the Buddha's disciples), just as I now praise the inconceivable meritorious benefits of Amitabha Buddha (the Buddha of the Western Pure Land), in the East, there are also Akshobhya Buddha (the Immovable Buddha), Sumeru-Appearance Buddha (the Buddha with the appearance of Mount Sumeru), Great Sumeru Buddha (the Great Mount Sumeru Buddha), Sumeru-Light Buddha (the Buddha with the light of Mount Sumeru), Wonderful-Sound Buddha (the Buddha with the wonderful sound), and other Buddhas as numerous as the sands of the Ganges River. Each of them, in their respective countries, extends their broad and long tongues, covering the three thousand great thousand worlds, and speaks truthfully: 'You sentient beings should believe this sutra, which praises inconceivable meritorious virtues and is protected and念 (nian, kept in mind) by all Buddhas.'
不可思議略有五意。一橫超三界不俟斷惑。二即西方橫具四土非由漸證。三但持名號不假禪觀諸方便。四一七為期不藉多劫多生多年月。五持一佛名即為諸佛護念。不異持一切佛名。此皆導師大願行之所成就。故曰阿彌陀佛不可思議功德之利。又行人信愿持名。全攝佛功德成自功德。故亦曰阿彌陀佛不可思議功德之利。下又曰。諸佛不可思議功德。我不可思議功德是。諸佛釋迦皆以阿彌為自也。阿閦鞞。此云無動佛。有無量德應有無量名隨機而立。或取因或取果。或性或相。或行愿等。雖舉一隅仍具四悉。隨一一名顯所詮德。劫壽說之不能悉也。東方虛空不可盡。世界亦不可盡。世界不可盡。住世諸佛亦不可盡。略舉恒河沙耳。此等諸佛各出廣長舌勸信此經。而眾生猶不生信。頑冥極矣。常人三世不妄語。舌能至鼻藏頭。果佛三大僧祇劫不妄語。舌薄廣長可覆面。今證大乘凈土妙門。所以遍覆大千。表理誠稱真事實非謬也。標出經題流通之本。什師順此方好略譯。今題巧合持名妙行。奘師譯云。稱讚凈土攝受經。文有詳略。義無增減。
△二南方。
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
【現代漢語翻譯】 現代漢語譯本： 不可思議略有五種含義：一是不需要斷除迷惑，就能橫超三界。二是直接在西方具備四土，不是通過逐漸證得。三是隻要念誦名號，不需要禪觀等其他方便法門。四是以一七日為期限，不需要多劫多生多年月。五是念誦一佛名號，就等於得到諸佛的護念，與唸誦一切佛名沒有區別。這些都是導師阿彌陀佛的大願行所成就的。所以說阿彌陀佛有不可思議的功德利益。而且修行人信愿持名，完全攝取佛的功德成為自己的功德。所以也說阿彌陀佛有不可思議的功德利益。下面又說：『諸佛有不可思議的功德，我也有不可思議的功德。』這是說諸佛和釋迦牟尼佛都以阿彌陀佛為自身。阿閦鞞（Akshobhya，不動佛），翻譯為『無動佛』。具有無量功德，應該有無量名號，隨機而立。或者取因，或者取果，或者取自性，或者取相狀，或者取行愿等等。雖然只舉出一個方面，仍然具備四悉檀（catuh-siddhanta，四種成就）。每一個名號都顯示所詮釋的功德，即使用劫壽的時間來說也說不完。東方虛空不可窮盡，世界也不可窮盡。世界不可窮盡，住世的諸佛也不可窮盡，只是略舉恒河沙數而已。這些諸佛各自伸出廣長舌相，勸人相信此經，而眾生仍然不相信，真是頑固至極。常人三世不妄語，舌頭能夠到鼻子，藏到頭頂。果佛三大阿僧祇劫（asamkhya-kalpa，無數大劫）不妄語，舌頭又薄又廣又長，可以覆蓋面部。現在證明大乘凈土的微妙法門，所以遍覆大千世界，表明道理真實，不是虛假的。標出經題是流通的根本。鳩摩羅什（Kumarajiva）法師順應此方喜歡簡略的習慣翻譯。現在的經題巧妙地結合了持名妙行。玄奘（Xuanzang）法師翻譯為《稱讚凈土攝受經》。文字上有詳略，意義上沒有增減。
△二、南方。
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（Maharciskandha Buddha）、須彌燈佛（Sumerupradipa Buddha）、無量精進佛（Anantavirya Buddha）等恒河沙數諸佛。各自在他的國土伸出廣長舌相，遍覆三千大千世界，說誠實的話。
【English Translation】 English version: The inconceivable briefly has five meanings: First, it transcends the Three Realms without needing to sever delusions. Second, it directly possesses the Four Lands in the West, not through gradual attainment. Third, it only requires holding the name, without relying on Chan contemplation or other expedient methods. Fourth, it takes one to seven days as a period, without needing many kalpas, many lives, many years, or months. Fifth, holding the name of one Buddha is equivalent to being protected and唸誦 by all Buddhas, no different from holding the names of all Buddhas. These are all accomplished by the great vows and practices of the guide, Amitabha Buddha. Therefore, it is said that Amitabha Buddha has the benefit of inconceivable merits. Moreover, when practitioners hold the name with faith and vows, they fully absorb the Buddha's merits and transform them into their own merits. Therefore, it is also said that Amitabha Buddha has the benefit of inconceivable merits. Below it also says: 'The Buddhas have inconceivable merits, and I also have inconceivable merits.' This means that all Buddhas and Shakyamuni Buddha take Amitabha as their own essence. Akshobhya (阿閦鞞), translated as 'Immovable Buddha.' Possessing immeasurable virtues, it should have immeasurable names, established according to circumstances. Either taking the cause, or taking the effect, or taking the nature, or taking the form, or taking the vows and practices, etc. Although only one aspect is mentioned, it still possesses the four siddhantas (catuh-siddhanta, four kinds of accomplishments). Each name reveals the virtue it explains, and even speaking for kalpas cannot exhaust it. The eastern void cannot be exhausted, and the worlds cannot be exhausted. The worlds cannot be exhausted, and the Buddhas residing in the world cannot be exhausted, only briefly mentioning Ganges sand numbers. These Buddhas each extend their broad and long tongues, urging people to believe in this sutra, but sentient beings still do not believe, which is extremely stubborn. Ordinary people do not lie for three lifetimes, and their tongues can reach their noses and hide on top of their heads. The fruit Buddha does not lie for three great asamkhya-kalpas (asamkhya-kalpa, countless great kalpas), and their tongues are thin, broad, and long, able to cover their faces. Now proving the wonderful Dharma gate of the Mahayana Pure Land, it therefore covers the entire great chiliocosm, indicating that the principle is true and not false. Marking out the title of the sutra is the basis for its circulation. Master Kumarajiva (Kumarajiva) translated it in accordance with the local custom of preferring brevity. The current title cleverly combines the wonderful practice of holding the name. Master Xuanzang (Xuanzang) translated it as the 'Sutra on Praising the Pure Land and Receiving Protection.' There are details and omissions in the text, but there is no increase or decrease in the meaning.
△ Two, the South.
Sariputra (舍利弗). In the Southern World, there are Buddhas such as Candrasuryapradipa Buddha (日月燈佛), Yasahprabha Buddha (名聞光佛), Maharciskandha Buddha (大焰肩佛), Sumerupradipa Buddha (須彌燈佛), Anantavirya Buddha (無量精進佛), and other Buddhas as numerous as the sands of the Ganges. Each in their own country extends their broad and long tongues, covering the three thousand great chiliocosms, speaking truthful words.
。汝等眾生當信是稱讚不可思議功德。一切諸佛所護念經。
△三西方。
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。
無量壽佛與彌陀同名。十方各方面同名諸佛無量也。然即是導師。亦可為度眾生不妨轉贊釋迦如來所說。
△四北方。
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思議功德。一切諸佛所護念經。
△五下方。
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。
此界水輪金輪風輪之下復有地獄非非想天等。乃至重重無盡也。達磨。此云法。
△六上方。
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
【現代漢語翻譯】 現代漢語譯本 『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。』
△三、西方。
『舍利弗（Sariputra），西方世界有無量壽佛（Amitayus Buddha，又名阿彌陀佛）、無量相佛、無量幢佛、大光佛、大明佛、寶相佛、凈光佛等，像這樣恒河沙數一樣多的諸佛。他們各自在自己的國度里，伸出廣長舌相，遍覆三千大千世界，說誠實的話：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。』
無量壽佛與彌陀佛同名。十方各個方面同名的諸佛無量無邊。然而他們就是導師，也可以爲了度化眾生，不妨轉而讚歎釋迦如來（Sakyamuni Buddha）所說的經典。
△四、北方。
『舍利弗，北方世界有𦦨肩佛、最勝音佛、難沮佛、日生佛、網明佛等，像這樣恒河沙數一樣多的諸佛。他們各自在自己的國度里，伸出廣長舌相，遍覆三千大千世界，說誠實的話：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。』
△五、下方。
『舍利弗，下方世界有師子佛、名聞佛、名光佛、達磨佛（Dharma Buddha）、法幢佛、持法佛等，像這樣恒河沙數一樣多的諸佛。他們各自在自己的國度里，伸出廣長舌相，遍覆三千大千世界，說誠實的話：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。』
此界水輪、金輪、風輪之下，還有地獄，如非非想天等，乃至重重無盡。達磨（Dharma），意為法。
△六、上方。
『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（Sala Tree King Buddha）、寶華德佛、見一切義佛等，像這樣
【English Translation】 English version 『You sentient beings should believe in this sutra, which praises inconceivable merits and is protected and念 by all Buddhas.』
△ Three, the Western direction.
『Sariputra, in the Western World, there are Buddhas such as Amitayus Buddha (also known as Amitabha Buddha), Immeasurable Appearance Buddha, Immeasurable Banner Buddha, Great Light Buddha, Great Brightness Buddha, Treasure Appearance Buddha, Pure Light Buddha, and 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 worlds, and speaks truthfully: You sentient beings should believe in this sutra, which praises inconceivable merits and is protected and念 by all Buddhas.』
Amitayus Buddha is another name for Amitabha Buddha. The Buddhas with the same name in all directions are immeasurable. However, they are the guides, and they can also praise what Sakyamuni Buddha said in order to liberate sentient beings.
△ Four, the Northern direction.
『Sariputra, in the Northern World, there are Buddhas such as 𦦨肩 Buddha, Most Excellent Sound Buddha, Invincible Buddha, Sun Birth Buddha, Net Brightness Buddha, and 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 worlds, and speaks truthfully: You sentient beings should believe in this sutra, which praises inconceivable merits and is protected and念 by all Buddhas.』
△ Five, the Lower direction.
『Sariputra, in the Lower World, there are Buddhas such as Lion Buddha, Famous Buddha, Light of Fame Buddha, Dharma Buddha, Dharma Banner Buddha, Dharma Holding Buddha, and 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 worlds, and speaks truthfully: You sentient beings should believe in this sutra, which praises inconceivable merits and is protected and念 by all Buddhas.』
Below the water wheel, gold wheel, and wind wheel of this world, there are lower realms, such as the Realm of Neither Perception Nor Non-Perception, and so on, endlessly. Dharma means 'law'.
△ Six, the Upper direction.
『Sariputra, in the Upper World, there are Buddhas such as Brahma Sound Buddha, Constellation King Buddha, Fragrance Above Buddha, Fragrance Light Buddha, Great 𦦨肩 Buddha, Variegated Treasure Flower Adorned Body Buddha, Sala Tree King Buddha, Treasure Flower Virtue Buddha, Seeing All Meaning Buddha, and as many Buddhas as there are
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。
此界非非想天之上。復有上界風輪金輪及三界等重重無盡也。問。諸方必有凈土。何偏贊西方。答此亦非善問。假使贊阿閦佛國。汝又疑偏東方。展轉戲論。問。何不遍緣法界。答。有三義。令初機易標心故。阿彌本願勝故。佛與此土眾生偏有緣故。蓋佛度生。生受化。其間難易淺深總在於緣。緣之所在恩德弘深。種種教啟能令歡喜信入。能令觸動宿種。能令魔障難遮。能令體性開發。諸佛本從法身垂跡固結緣種。若世出世悉不可思議。尊隆于教乘。舉揚于海會。沁入于苦海。慈契于寂光。所以萬德欽承。群靈拱極。當知佛種從緣起。緣即法界。一念一切念。一生一切生。一香一華一聲一色乃至受懺授記摩頂垂手。十方三世莫不遍融。故此增上緣因名法界緣起。此正所謂遍緣法界者也。淺位人便可決志專求。深位人亦不必舍西方而別求華藏。若謂西方是權華藏是實。西方小華藏大者。全墮眾生遍計執情。以不達權實一體大小無性故也。
△二徴釋經題。
舍利弗。于汝意云何(稱讚功德之名上來已詳言矣)。何故名為一切諸佛所護念經(耶)。舍利弗。若
【現代漢語翻譯】 現代漢語譯本： 須彌山佛（Sumeru Mountain Buddha）以及其他如恒河沙數般眾多的佛，各自在他們的國度中顯現廣長舌相，遍覆三千大千世界，說真實的話語：『你們這些眾生應當相信這部稱讚不可思議功德、為一切諸佛所護念的經典。』 此界非非想天之上，還有更上層的風輪、金輪以及三界等重重無盡的境界。問：各方都有凈土，為何偏偏讚揚西方？答：這也是不好的問題。假設讚揚阿閦佛國（Akshobhya Buddha's land），你又會懷疑偏袒東方，這樣輾轉爭論沒有意義。問：為何不普遍地緣於法界？答：有三個原因：爲了讓初學者容易確立目標；阿彌陀佛（Amitabha Buddha）的本願殊勝；佛與此土眾生特別有緣。佛度化眾生，眾生接受教化，這其中的難易深淺總在於緣分。緣分所在，恩德就弘大深厚，種種教導啓發能使眾生歡喜信入，能使眾生觸動宿世善根，能使魔障難以遮蔽，能使眾生的體性開發。諸佛本來從法身垂跡，牢固地結下緣分的種子，無論世間還是出世間都不可思議。尊崇于教乘，舉揚于海會，沁入于苦海，慈悲地契合于寂光，所以萬德欽佩承受，群靈拱手歸向。應當知道佛種從緣起，緣就是法界。一念即一切念，一生即一切生，一香一華、一聲一色，乃至接受懺悔、授予記別、摩頂垂手，十方三世沒有不普遍融合的。因此這增上緣因名為法界緣起。這正是所謂的普遍緣於法界。淺位的人便可以決心專一求生西方，深位的人也不必捨棄西方而另外尋求華藏世界。如果認為西方是權宜之計，華藏世界才是真實，西方小而華藏世界大，那就完全落入眾生的遍計執情，因為不明白權實一體、大小無性的道理。 △二、解釋經題。 舍利弗（Sariputra），你認為怎麼樣（稱讚功德的名稱，上面已經詳細說明了）？為什麼名為《一切諸佛所護念經》呢？舍利弗，如果……
【English Translation】 English version: The Buddha of Mount Sumeru (Sumeru Mountain Buddha) and other Buddhas, as numerous as the sands of the Ganges, each extending their broad and long tongues in their respective lands, covering the three thousand great thousand worlds, and speaking truthful words: 'You sentient beings should believe in this sutra that praises inconceivable merits and is protected and念 by all Buddhas.' Above the Realm of Neither Perception nor Non-Perception in this world, there are also higher realms of wind wheels, golden wheels, and the Three Realms, endlessly layered. Question: Since there are Pure Lands in all directions, why is the Western Pure Land particularly praised? Answer: This is also not a good question. If the land of Akshobhya Buddha (Akshobhya Buddha's land) were praised, you would again suspect partiality towards the East, leading to endless debates. Question: Why not universally connect with the Dharmadhatu (Dharmadhatu)? Answer: There are three reasons: to make it easier for beginners to establish their aspiration; because Amitabha Buddha's (Amitabha Buddha) original vows are supreme; and because the Buddha has a special affinity with the sentient beings of this land. The Buddha transforms sentient beings, and sentient beings receive teachings; the ease or difficulty, depth or shallowness, all depend on affinity. Where affinity lies, the grace and virtue are vast and profound. Various teachings and inspirations can make sentient beings rejoice and enter into faith, can stir their past good roots, can make it difficult for demonic obstacles to obstruct, and can enable the development of their inherent nature. The Buddhas originally descended from the Dharmakaya (Dharmakaya) to leave traces and firmly establish the seeds of affinity, which are inconceivable in both worldly and transcendental realms. It is revered in the teachings, praised in the assemblies, penetrates into the sea of suffering, and compassionately aligns with the Light of Tranquility. Therefore, all virtues are admired and received, and all spirits bow in reverence. It should be known that the Buddha-nature arises from conditions, and conditions are the Dharmadhatu. One thought is all thoughts, one life is all lives, one incense, one flower, one sound, one color, even receiving repentance, bestowing predictions, touching the crown of the head, and extending a hand—all are universally integrated throughout the ten directions and three times. Therefore, this enhancing causal condition is called the Dharmadhatu origination. This is precisely what is meant by universally connecting with the Dharmadhatu. People of shallow attainment can resolve to seek rebirth in the West, and people of deep attainment need not abandon the West to seek the Flower Adornment World (Hua-Yen World). If one thinks that the West is provisional and the Flower Adornment World is real, that the West is small and the Flower Adornment World is large, then one completely falls into the conceptual attachments of sentient beings, because one does not understand the principle that the provisional and the real are one, and that smallness and largeness are without inherent nature. △2. Explanation of the Sutra Title. Sariputra (Sariputra), what do you think (the name 'Praising Merit and Virtue' has been explained in detail above)? Why is it called 'The Sutra Protected and Kept in Mind by All Buddhas'? Sariputra, if...
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。
此經獨詮無上心要諸佛名字。並詮無上圓滿究竟萬德。故聞者皆為諸佛護念。又聞經受持即執持名號。阿彌名號諸佛所護念故。問。但聞諸佛名而未持經。亦得護念不退耶。答。此義有局有通。占察謂雜亂垢心雖誦我名而不為聞。以不能生決定信解。但獲世間善報。不得廣大深妙利益。若到一行三昧。則成廣大微妙行心。名得相似無生法忍。乃為得聞十方佛名。此亦應爾。故須聞已執持至一心不亂方為聞諸佛名。蒙諸佛護念。此局義也。通義者。諸佛慈悲不可思議。名號功德亦不可思議。故一聞佛名。不論有心無心。若信若否。皆成緣種。況佛度生等怨親。無疲倦。茍聞名必護念。何疑焉。然據金剛三論。根熟菩薩為佛護念。位在別地圓住。蓋約自力必入同生性乃可護念。今仗他力故相似位即蒙護念。乃至相似以還亦皆有通護念之義。下至一聞佛名。于同體法性有資發力。亦得遠因。終不退也。阿耨多羅。此云無上。三藐三菩提。此云正等正覺。即大乘果覺也。圓三不退乃一產生佛異名。故勸身子等皆當信受。聞名功德如此。釋迦及十方
【現代漢語翻譯】 現代漢語譯本： 『如果有善男子、善女人，聽聞此經並受持，以及聽聞諸佛名號，這些善男子、善女人都會被一切諸佛所護念，都能夠不退轉于阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺）。所以，舍利弗（Sariputra），你們都應當信受我的話以及諸佛所說。』
此經專門闡述無上心要和諸佛名號，並闡述無上圓滿究竟的萬德。因此，聽聞者都會被諸佛護念。而且聽聞此經並受持，就是執持名號。阿彌陀佛（Amitabha）名號被諸佛所護念。問：只是聽聞諸佛名號而未受持此經，也能得到護念而不退轉嗎？答：此義有侷限和通達之分。《占察善惡業報經》說，雜亂垢染的心，即使誦唸我的名號，也不算聽聞，因為不能生起決定信解，只能獲得世間善報，不能得到廣大深妙的利益。如果達到一行三昧（eka-vyūha-samādhi），就能成就廣大微妙的行心，名為得到相似無生法忍（anutpattika-dharma-ksanti），才算聽聞十方諸佛名號。這裡也應如此。所以必須聽聞后執持，達到一心不亂，才算聽聞諸佛名號，蒙受諸佛護念。這是侷限之義。通達之義是，諸佛慈悲不可思議，名號功德也不可思議。所以一聽聞佛名，不論有心無心，不論相信與否，都能成為緣種。何況佛度化眾生，等同對待怨親，沒有疲倦。如果聽聞名號，必定護念，還有什麼疑問呢？然而根據《金剛三昧經》的論述，根機成熟的菩薩才能被佛護念，其位階在別地圓住。這是從自力來說，必須進入同生性才能被護念。現在憑藉他力，所以相似位就能蒙受護念，乃至相似位之前也都有通達護念之義。下至一聽聞佛名，對於同體法性有資助啓發之力，也能得到遠因，終究不會退轉。阿耨多羅（anuttara），意為無上。三藐三菩提（samyak-sambodhi），意為正等正覺，即大乘果覺。圓三不退是『一產生佛』的異名。所以勸告舍利弗（Sariputra）等人，都應當信受。聽聞名號的功德就是如此。釋迦牟尼佛（Sakyamuni）以及十方諸佛都是如此。
【English Translation】 English version: 『If there are good men and good women who hear and uphold this Sutra, and who hear the names of all the Buddhas, these good men and good women will all be protected and念 by all the Buddhas, and they will all attain non-retrogression from Anuttara-samyak-sambodhi (unexcelled perfect enlightenment). Therefore, Sariputra (Sariputra), you should all believe and accept my words and what the Buddhas have said.』
This Sutra exclusively expounds the supreme essential of the mind and the names of all the Buddhas, and it also expounds the supreme, perfect, and ultimate myriad virtues. Therefore, those who hear it will all be protected and念 by the Buddhas. Moreover, hearing and upholding this Sutra means holding onto the name. The name of Amitabha (Amitabha) is protected and念 by all the Buddhas. Question: Can one who only hears the names of the Buddhas without upholding this Sutra also receive protection and non-retrogression? Answer: This meaning has both limited and comprehensive aspects. The Sutra of Ksitigarbha Bodhisattva's Fundamental Vows states that even if one recites my name with a confused and defiled mind, it is not considered hearing because one cannot generate definite faith and understanding, and can only obtain worldly good rewards, without obtaining vast and profound benefits. If one reaches the Eka-vyūha-samādhi (one-practice samadhi), one can achieve a vast and subtle mind of practice, called obtaining a similar Anutpattika-dharma-ksanti (acceptance of the non-arising of phenomena), which is considered hearing the names of the Buddhas of the ten directions. This should also be the case here. Therefore, one must hear and then uphold it until one reaches single-mindedness without confusion, which is considered hearing the names of all the Buddhas and receiving the protection and念 of the Buddhas. This is the limited meaning. The comprehensive meaning is that the compassion of the Buddhas is inconceivable, and the merit of their names is also inconceivable. Therefore, upon hearing the name of a Buddha, whether intentionally or unintentionally, whether believing or not, it will become a seed of affinity. Moreover, the Buddhas liberate beings equally, without fatigue, regardless of whether they are friends or enemies. If one hears the name, they will surely protect and念 them, so what doubt is there? However, according to the Vajrasamadhi Sutra, Bodhisattvas with mature roots are protected and念 by the Buddhas, and their position is in the Separate Ground of Perfect Abiding. This is from the perspective of self-power, where one must enter the co-arising nature to be protected and念. Now, relying on other-power, even those in similar positions can receive protection and念, and even those before similar positions have the meaning of comprehensive protection and念. Even hearing the name of a Buddha once has the power to nourish and inspire the Dharma-nature of the same essence, and can also obtain a distant cause, ultimately without retrogression. Anuttara (anuttara) means unsurpassed. Samyak-sambodhi (samyak-sambodhi) means right and equal enlightenment, which is the fruit of enlightenment in the Mahayana. Perfect non-retrogression is another name for 『becoming a Buddha in one lifetime.』 Therefore, Sariputra (Sariputra) and others are advised to believe and accept it. Such is the merit of hearing the name. Sakyamuni Buddha (Sakyamuni) and all the Buddhas of the ten directions are all like this.
諸佛同所宣說。可不信乎。初勸信流通竟。
△二勸愿流通。
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。
已愿已生。今愿今生。當愿當生。正顯依信所發之愿無虛也。非信不能發願。非愿信亦不生。故云若有信者應當發願。又愿者信之倦。行之樞。尤為要務。舉愿則信行在其中。所以慇勤三勸也。複次。愿生彼國即欣厭二門。厭離娑婆與依苦集二諦所發二種弘誓相應。欣求極樂與依道滅二諦所發二種弘誓相應。故得不退轉于大菩提道。問。今發願但可云當生。何名今生。答。此亦二義。一約一期名今。現生髮愿持名。臨終定生凈土。二約剎那名今。一念相應一念生。唸唸相應唸唸生。妙因妙果不離一心。如秤兩頭低昂時等。何俟娑婆報盡方育珍池。只今信愿持名。蓮萼光榮金臺影現。便非娑婆界內人矣。極圓極頓。難議難思。唯有大智方能諦信。
△三勸行流通二。初諸佛轉贊。二教主結嘆。今初。
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。釋迦牟尼佛能為甚難希有之事。
【現代漢語翻譯】 現代漢語譯本： 諸佛共同宣說的，難道還不值得相信嗎？以上是最初勸人相信，從而流通此經的結束。
△二、勸人發願，從而流通此經。
舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）。如果有人已經發愿，現在發願，將來發愿，想要往生阿彌陀佛（Amitābha）的國度，這些人都能得到不退轉，最終證得阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi，無上正等正覺）。在那個國土，已經往生，現在往生，將來往生。所以，舍利弗，各位善男子、善女人，如果有信心的，應當發願往生那個國土。
已經發愿已經往生，現在發願現在往生，將來發愿將來往生，這正是表明依靠信心所發的願力不會落空。沒有信心就不能發願，沒有願力，信心也不會產生。所以說『若有信者應當發願』。而且，愿是信心的歸宿，是行動的關鍵，尤其重要。提起愿，那麼信心和行動就在其中了。所以慇勤地三次勸導。再者，愿生彼國就包含了欣和厭兩個方面。厭離娑婆世界（Sahā world，我們所處的世界），與依據苦諦和集諦所發的兩種弘誓相應。欣求極樂世界（Sukhāvatī，阿彌陀佛的凈土），與依據道諦和滅諦所發的兩種弘誓相應。所以能得到不退轉，最終證得大菩提道。問：現在發願只能說是將來往生，為什麼說是現在往生？答：這裡也有兩種含義。一是就一生來說，現在發願持唸佛名，臨終必定往生凈土。二是就剎那來說，一念相應，一念往生，唸唸相應，唸唸往生。微妙的因和微妙的果不離一心。就像天平的兩頭，低和昂是同時的。何必等到娑婆世界的報應結束，才在珍寶池中化生？只要現在有信愿，持唸佛名，蓮花的花萼就光榮，金色的蓮臺就顯現。便不是娑婆世界內的人了。極其圓滿，極其頓悟，難以議論，難以思議。只有大智慧才能真正相信。
△三、勸人修行，從而流通此經，分為兩部分。首先是諸佛共同讚歎，然後是教主釋迦牟尼佛（Śākyamuni，佛教的創始人）總結讚歎。現在是第一部分。
舍利弗，就像我現在稱讚諸佛不可思議的功德，那些諸佛也稱讚我不可思議的功德，並且這樣說：釋迦牟尼佛能夠做非常困難、稀有的事情。
【English Translation】 English version: What all the Buddhas proclaim together, can it be disbelieved? The initial exhortation to believe and thus circulate the sutra concludes here.
△2. Exhortation to make vows and thus circulate the sutra.
Śāriputra (one of the ten great disciples of the Buddha, known for his wisdom), if there are those who have already made vows, are now making vows, or will make vows, desiring to be born in the land of Amitābha (Immeasurable Light Buddha), all these people will attain non-retrogression from anuttarā-samyak-saṃbodhi (unsurpassed, complete and perfect enlightenment). In that land, they have already been born, are now being born, or will be born. Therefore, Śāriputra, if there are good men and good women who have faith, they should make vows to be born in that land.
Having already vowed and already been born, now vowing and now being born, will vow and will be born, this precisely shows that the vows made based on faith will not be in vain. Without faith, one cannot make vows; without vows, faith will not arise. Therefore, it is said, 'If there are those who have faith, they should make vows.' Moreover, vows are the destination of faith, the key to action, and are especially important. Mentioning vows includes faith and action within them. Therefore, there is earnest exhortation three times. Furthermore, vowing to be born in that land includes both joy and aversion. Aversion to the Sahā world (the world we live in) corresponds to the two great vows made based on the suffering and accumulation truths. Joyfully seeking the Sukhāvatī (Pure Land of Amitābha) corresponds to the two great vows made based on the path and cessation truths. Therefore, one can attain non-retrogression and ultimately attain the great Bodhi path. Question: Making vows now can only be said to be born in the future, why say being born now? Answer: There are also two meanings here. First, in terms of a lifetime, making vows and reciting the Buddha's name now, one will definitely be born in the Pure Land at the end of life. Second, in terms of a moment, one thought corresponds, one thought is born; thought after thought corresponds, thought after thought is born. The subtle cause and the subtle effect are inseparable from one mind. Just like the two ends of a scale, low and high are simultaneous. Why wait until the retribution of the Sahā world is over to be born in the treasure pond? As long as there is faith and vows now, reciting the Buddha's name, the calyx of the lotus flower will be glorious, and the golden lotus platform will appear. Then one is no longer a person within the Sahā world. Extremely perfect, extremely sudden, difficult to discuss, difficult to conceive. Only great wisdom can truly believe.
△3. Exhortation to practice and thus circulate the sutra, divided into two parts. First, the Buddhas jointly praise, and then the teaching master Śākyamuni (the founder of Buddhism) concludes with praise. Now is the first part.
Śāriputra, just as I now praise the inconceivable merits of the Buddhas, those Buddhas also praise my inconceivable merits, and say this: Śākyamuni Buddha is able to do very difficult and rare things.
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。
諸佛功德智慧雖皆平等。而施化則有難易。凈土成菩提易。濁世難。為凈土眾生說法易。為濁世眾生難。為濁世眾生說漸法猶易。說頓法難。為濁世眾生說余頓法猶易。說凈土橫超頓法尤難。為濁世眾生說凈土橫超頓修頓證妙觀已自不易。說此無藉劬勞修證。但持名號徑登不退。奇特勝妙超出思議第一方便。更為難中之難。故十方諸佛無不推我釋迦偏為勇猛也。劫濁者。濁法聚會之時。劫濁中非帶業橫出之行必不能度。見濁者。五利使邪見增盛。謂身見．邊見．見取．戒取及諸邪見。昏昧汩沒。故名為濁。見濁中非不假方便之行必不能度。煩惱濁者。五鈍使煩惑增盛。謂貪．瞋．癡．慢．疑煩動惱亂。故名為濁。煩惱濁中非即凡心是佛心之行必不能度。眾生濁者。見煩惱所感粗弊五陰和合假名眾生。色心並皆陋劣。故名濁。眾生濁中非欣厭之行必不能度。命濁者。因果並劣。壽命短促。乃至不滿百歲。故名濁。命濁中非不費時劫不勞勤苦之行必不能度。複次。秪此信愿莊嚴。一聲阿彌陀佛。轉劫濁為清凈海會。轉見濁為無量光。轉煩惱濁為常寂光。轉眾生濁為蓮花化生。轉命濁為無量壽
【現代漢語翻譯】 現代漢語譯本：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），為眾生宣說這在一切世間難以置信的佛法。
諸佛的功德和智慧雖然都平等無二，但施行教化卻有難易之分。在清凈的國土成就菩提容易，在污濁的世間則難。為凈土的眾生說法容易，為濁世的眾生說法則難。為濁世的眾生說漸法（gradual teachings，循序漸進的教法）還算容易，說頓法（sudden teachings，直截了當的教法）就難了。為濁世的眾生說其他的頓法還算容易，說凈土橫超頓法（sudden and transcendent teachings of Pure Land Buddhism，指通過唸佛直接往生凈土的教法）尤其難。為濁世的眾生宣說凈土橫超頓修頓證的微妙觀行已經不容易，宣說這種無需辛勤修行證悟，只需持念名號就能直接登上不退轉境界，奇特殊勝超出思議的第一方便法門，更是難中之難。所以十方諸佛無不推崇我釋迦牟尼佛（Sakyamuni Buddha）特別勇猛。
劫濁（kalpa turbidity）是指污濁之法聚集的時候。劫濁之中，如果不是帶業橫超（transcending karma horizontally，指帶著業力直接往生凈土）的修行，必定不能得度。見濁（view turbidity）是指五利使（five sharp afflictions，指身見、邊見、見取見、戒禁取見、邪見）的邪見增盛，使人昏昧沉沒，所以稱為濁。見濁之中，如果不是不假方便（without relying on other methods，指不依靠其他修行方法）的修行，必定不能得度。煩惱濁（affliction turbidity）是指五鈍使（five dull afflictions，指貪、嗔、癡、慢、疑）的煩惱惑亂增盛，使人煩躁惱亂，所以稱為濁。煩惱濁之中，如果不是即凡心是佛心（ordinary mind is Buddha mind，指凡夫的心就是佛心）的修行，必定不能得度。眾生濁（sentient being turbidity）是指由見惑和煩惱所感的粗陋弊惡的五陰（five aggregates，指色、受、想、行、識）和合而成的假名眾生，色身和心識都低劣醜陋，所以稱為濁。眾生濁之中，如果不是欣厭（joyful acceptance and aversion，指欣慕凈土，厭離娑婆）的修行，必定不能得度。命濁（life turbidity）是指因果都低劣，壽命短促，甚至不滿百歲，所以稱為濁。命濁之中，如果不是不費時劫不勞勤苦（without spending eons of time or enduring hardship，指不需長時間修行和經歷苦難）的修行，必定不能得度。
更進一步說，僅僅是這信愿莊嚴（faith, vow, and practice，指深信切愿持名唸佛）的一聲阿彌陀佛（Amitabha Buddha）名號，就能將劫濁轉為清凈海會（pure assembly of the ocean，指清凈的佛國世界），將見濁轉為無量光（immeasurable light，指阿彌陀佛的光明），將煩惱濁轉為常寂光（eternal, tranquil light，指涅槃的境界），將眾生濁轉為蓮花化生（lotus birth，指在凈土中從蓮花中化生），將命濁轉為無量壽（immeasurable life，指在凈土中獲得永恒的生命）。
【English Translation】 English version: To be able to attain Anuttara-samyak-sambodhi (supreme perfect enlightenment, the highest wisdom and awakening) in the Saha world (the world we live in, full of suffering), in the five turbidities of the evil age (kalpa turbidity, view turbidity, affliction turbidity, sentient being turbidity, and life turbidity), and to proclaim this Dharma, which is difficult for all beings in the world to believe.
Although the merits and wisdom of all Buddhas are equal, the implementation of teachings varies in difficulty. It is easy to achieve Bodhi in a pure land, but difficult in a turbid world. It is easy to preach to beings in a pure land, but difficult to preach to beings in a turbid world. It is easier to preach gradual teachings (teachings that progress step by step) to beings in a turbid world, but difficult to preach sudden teachings (direct and immediate teachings). It is easier to preach other sudden teachings to beings in a turbid world, but especially difficult to preach the sudden and transcendent teachings of Pure Land Buddhism (referring to the teaching of directly being reborn in the Pure Land through reciting the Buddha's name). It is already not easy to preach the subtle contemplation of sudden cultivation and sudden realization of the Pure Land's sudden and transcendent practice to beings in a turbid world; to preach this first expedient method, which does not require diligent cultivation and realization, but only holding the name to directly ascend to the state of non-retrogression, which is extraordinary, supremely wonderful, and beyond comprehension, is the most difficult of all. Therefore, all Buddhas in the ten directions praise my Sakyamuni Buddha (the historical Buddha) as being particularly courageous.
Kalpa turbidity (the turbidity of the age) refers to the time when turbid dharmas gather. Within kalpa turbidity, one cannot be delivered without the practice of transcending karma horizontally (being reborn directly into the Pure Land with karma). View turbidity refers to the increasing prevalence of evil views from the five sharp afflictions (self-view, extreme view, view attachment, adherence to precepts, and evil views), causing people to be confused and submerged, hence it is called turbidity. Within view turbidity, one cannot be delivered without the practice of not relying on other methods (not relying on other cultivation methods). Affliction turbidity refers to the increasing prevalence of afflictions from the five dull afflictions (greed, hatred, delusion, pride, and doubt), causing people to be agitated and disturbed, hence it is called turbidity. Within affliction turbidity, one cannot be delivered without the practice of ordinary mind is Buddha mind (the mind of an ordinary person is the mind of a Buddha). Sentient being turbidity refers to the provisional beings formed by the combination of the coarse and inferior five aggregates (form, feeling, perception, mental formations, and consciousness) caused by view and affliction, with both the physical body and consciousness being inferior and ugly, hence it is called turbidity. Within sentient being turbidity, one cannot be delivered without the practice of joyful acceptance and aversion (joyfully accepting the Pure Land and being averse to the Saha world). Life turbidity refers to the inferiority of both cause and effect, with a short lifespan, even less than a hundred years, hence it is called turbidity. Within life turbidity, one cannot be delivered without the practice of without spending eons of time or enduring hardship (not requiring long periods of cultivation and experiencing suffering).
Furthermore, just this adornment of faith, vow, and practice (referring to the deep faith, sincere vow, and practice of reciting the Buddha's name) in the name of Amitabha Buddha (the Buddha of Infinite Light), can transform kalpa turbidity into the pure assembly of the ocean (the pure Buddha-land), transform view turbidity into immeasurable light (the light of Amitabha Buddha), transform affliction turbidity into eternal, tranquil light (the state of Nirvana), transform sentient being turbidity into lotus birth (being born from a lotus flower in the Pure Land), and transform life turbidity into immeasurable life (obtaining eternal life in the Pure Land).
。故一聲阿彌陀佛即釋迦本師於五濁惡世所得之阿耨多羅三藐三菩提法。今以此果覺全體授與濁惡眾生。乃諸佛所行境界。唯佛與佛能究盡。非九界自力所能信解也。諸眾生別指五濁惡人。一切世間通指四土器世間九界有情世間也。
△二教主結嘆。前勸信流通是諸佛付囑。此本師付囑。囑語略別從通。但云一切世間。猶前諸佛所云汝等眾生。當知文殊．迦葉等皆在所囑也。
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。
信愿持名一行。不涉施為圓轉五濁。唯信乃入。非思議所行境界。設非本師來入惡世示得菩提。以大智大悲見此行此說此。眾生何由稟此也哉。然吾人處劫濁中。決定為時所囿。為苦所逼。處見濁中決定為邪智所纏。處煩惱濁中決定為貪慾所陷惡業所螫。處眾生濁中決定安於臭薉而不能洞覺。甘於劣弱而不能奮飛。處命濁中決定為無常所吞。石火電光措手不及。若不深知其甚難。將謂更有別法可出五濁烽㶿宅里。戲論紛然。唯深知其甚難。方肯死盡偷心寶此一行。此本師所以極口說其難甚而深囑。我等當知也。初普勸竟。
△二結勸。
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
【現代漢語翻譯】 現代漢語譯本：所以唸一聲阿彌陀佛，就等同於釋迦本師在五濁惡世所證得的阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）之法。現在將這果覺的全體授予濁惡的眾生，這是諸佛所行的境界，只有佛與佛才能徹底明瞭，不是九法界的眾生憑自己的力量所能相信和理解的。『諸眾生』特別指的是五濁惡世之人，『一切世間』則普遍指四土器世間和九界有情世間。 教主再次總結讚歎。前面勸人相信和流通是諸佛的囑託，這裡是本師釋迦牟尼佛的囑託。囑託的話語略有不同，是從普遍意義上說的，只說『一切世間』，就像前面諸佛所說的『汝等眾生』一樣。應當知道文殊（Manjusri）、迦葉（Kasyapa）等都在被囑託之列。 『舍利弗（Sariputra），你應該知道，我在五濁惡世中行此難事，證得阿耨多羅三藐三菩提，為一切世間宣說這難以置信的法，這是非常難得的。』 信愿持名這一修行方式，不涉及任何人為的造作，圓滿地轉化五濁。唯有深信才能進入，不是思議所能達到的境界。如果不是本師釋迦牟尼佛來到惡世，示現證得菩提，以大智慧大慈悲，見此修行，說此法門，眾生怎麼能夠領受呢？然而，我們身處劫濁之中，必定會被時間所限制，被痛苦所逼迫；身處見濁之中，必定會被邪知邪見所纏繞；身處煩惱濁之中，必定會被貪慾所陷害，被惡業所傷害；身處眾生濁之中，必定安於污穢之中而不能覺察，甘於卑劣軟弱而不能奮發向上；身處命濁之中，必定會被無常所吞噬，如石火電光般措手不及。如果不能深刻地認識到這其中的艱難，就會認為還有其他方法可以脫離五濁的烽火宅院，各種戲論紛紛出現。只有深刻地認識到這其中的艱難，才會徹底放下僥倖之心，珍視這一修行方法。這就是本師釋迦牟尼佛極力強調其艱難，並深切囑託的原因，我們應當明白啊！以上是普遍勸導的部分。 再次總結勸導。 佛說完這部經后，舍利弗以及各位比丘（Bhikkhus），一切世間的天人（Devas）、阿修羅（Asuras）等，聽聞佛所說，都歡喜信受，行作禮而去。
【English Translation】 English version: Therefore, reciting 'Amitabha' (阿彌陀佛) once is equivalent to Shakyamuni Buddha (釋迦本師) attaining Anuttara-samyak-sambodhi (阿耨多羅三藐三菩提, unsurpassed, complete, perfect enlightenment) in the evil world of the Five Turbidities. Now, this entire fruit of enlightenment is bestowed upon the turbid and evil beings. This is the realm traversed by all Buddhas, which only Buddhas can fully comprehend. It is beyond the belief and understanding of the beings in the Nine Realms through their own power. 'All beings' specifically refers to those in the evil world of the Five Turbidities, while 'all worlds' generally refers to the realm of the Four Lands and the sentient world of the Nine Realms. The two teachers conclude with praise. The previous exhortation to believe and propagate is the entrustment of all Buddhas; this is the entrustment of the original teacher, Shakyamuni Buddha. The words of entrustment are slightly different, proceeding from the general to the specific, only mentioning 'all worlds,' similar to what the previous Buddhas said, 'You beings.' It should be known that Manjusri (文殊) and Kasyapa (迦葉), among others, are all included in the entrustment. 'Sariputra (舍利弗), you should know that in this evil world of the Five Turbidities, I have accomplished this difficult task, attained Anuttara-samyak-sambodhi, and proclaimed this difficult-to-believe Dharma to all the worlds. This is extremely difficult.' The practice of Faith, Vow, and Holding the Name does not involve any contrived actions, perfectly transforming the Five Turbidities. Only through faith can one enter; it is a realm beyond conceptual thought. If the original teacher, Shakyamuni Buddha, had not come to this evil world, demonstrated the attainment of Bodhi, and, with great wisdom and compassion, seen, practiced, and spoken of this practice, how could beings receive it? However, we are situated in the Kalpa Turbidity, inevitably limited by time and oppressed by suffering; situated in the View Turbidity, inevitably entangled by wrong views and knowledge; situated in the Affliction Turbidity, inevitably trapped by greed and harmed by evil karma; situated in the Sentient Being Turbidity, inevitably content with filth and unable to awaken, resigned to inferiority and weakness, unable to strive upwards; situated in the Life Turbidity, inevitably swallowed by impermanence, caught off guard like a spark from a flint or a flash of lightning. If we do not deeply understand the difficulty of this, we will think there are other methods to escape the fiery house of the Five Turbidities, and various frivolous discussions will arise. Only by deeply understanding the difficulty of this will we completely abandon any僥倖心 and treasure this one practice. This is why the original teacher, Shakyamuni Buddha, emphatically speaks of its extreme difficulty and deeply entrusts it to us. We should understand this! The initial general exhortation concludes. Concluding exhortation again. After the Buddha spoke this Sutra, Sariputra and all the Bhikkhus (比丘), all the Devas (天人), Asuras (阿修羅), and others in all the worlds, hearing what the Buddha said, rejoiced, believed, accepted, and departed, making obeisance.
去。
法門不可思議。難信難知無一人能發問者。佛智鑒機。知眾產生佛緣熟。無問自說。令得四益。如時雨化歡喜。從世界悉檀得益。毫無疑惑名信。領納不忘名受。從為人對治得益。投身歸命契入法界緣起。名作禮。從第一義得益。然一一益中互具四益。姑作如此分別耳。上是自行四益。一往不退。報恩流通。名為而去。盡未來際化他四益無盡也。
經云。末法億億人修行。罕一得道。唯依唸佛得度。嗚呼。今正是其時矣。舍此不思議法門。其何能淑。旭出家時。宗乘自負。藐視教典。妄謂持名曲為中下。后因大病。發意西歸。復研妙宗．圓中二鈔及云棲疏鈔等書。始知唸佛三昧實無上寶王。方肯死心執持名號。萬牛莫挽也。吾友去病久事凈業。欲令此經大旨辭不繁而炳著。請余為述要解。余欲普與法界有情同生極樂。理不可卻。舉筆于丁亥九月二十有七。脫藁於十月初五。凡九日告成。所愿一句一字咸作資糧。一見一聞同階不退。信疑皆植道種。贊謗等歸解脫。仰唯諸佛菩薩攝受證明。同學友人隨喜加被。
西有道人蕅益智旭閣筆故䟦。時年四十有九。
佛說阿彌陀經要解
No. 1164-1b 原䟦
經云。三界唯心萬法唯識。古人云。念自性彌陀。生唯心凈土。
{ "translations": [ "現代漢語譯本：", "離開（去）。", "", "佛法的奧妙不可思議，難以置信，難以理解，沒有一個人能夠提出問題。佛以其智慧洞察時機，知道眾生與佛有緣，成佛的機緣已經成熟，所以無需提問，佛就主動宣說佛法，使眾生得到四種利益。就像及時的雨水滋潤萬物，使萬物歡喜一樣。從世界悉檀（世界的真實相）中獲得利益，心中毫無疑惑，這叫做『信』；領會並接受，永不忘記，這叫做『受』。從為人悉檀（為不同根器的人提供不同的教法）和對治悉檀（針對眾生的煩惱提供對治方法）中獲得利益，全身心地歸依，契入法界緣起，這叫做『作禮』。從第一義悉檀（究竟真理）中獲得利益。然而，每一種利益中都互相包含著四種利益。姑且這樣分別說明罷了。以上是自行（自己修行）的四種利益，一旦獲得，就不會退轉。爲了報答佛恩，流通佛法，所以要『去』，盡未來際，教化他人，使他人獲得四種利益，永無止境。", "", "經書上說：『末法時代，億萬人修行，很少有人能夠得道，只有依靠唸佛才能得度。』 唉！現在正是這個時候啊！捨棄這種不可思議的法門，還能依靠什麼呢？智旭出家的時候，自恃宗門（禪宗）的修行，輕視經教典籍，妄自認為持名唸佛是為中下根器的人準備的。後來因為一場大病，發願往生西方極樂世界，重新研讀《妙宗鈔》、《圓中鈔》以及《云棲疏鈔》等著作，這才知道唸佛三昧（通過唸佛而達到的禪定狀態）實在是無上的珍寶。從此才肯死心塌地地執持名號，即使有一萬頭牛也拉不回來了。我的朋友去病長期從事凈土法門，想要使這部經的要旨既不繁瑣又能清楚地顯現出來，所以請我來寫一篇簡要的解釋。我希望普遍地與法界一切有情眾生一同往生極樂世界，這個請求實在無法拒絕。于丁亥年九月二十七日開始動筆，於十月初五日完成，總共用了九天時間。所希望的是，每一句、每一個字都能成為往生極樂世界的資糧，每一次見到、每一次聽到都能一同進入不退轉的境界，相信的人和懷疑的人都能種下菩提道種，讚歎的人和誹謗的人最終都能歸於解脫。懇請諸佛菩薩攝受和證明，希望各位同學和朋友隨喜和加持。", "", "住在西方的道人蕅益智旭擱筆，故作跋文。時年四十九歲。", "", "《佛說阿彌陀經要解》", "", "No. 1164-1b 原跋", "", "經上說：『三界唯心，萬法唯識。』 古人說：『念自性彌陀（念自己本性中的阿彌陀佛），生唯心凈土（往生到唯心所現的凈土）。』", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", 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合觀之。是心作佛是心是佛。心外無佛佛外無心之義明矣。後人不達。舍西方極樂別言唯心凈土。舍萬德慈尊別言自性彌陀。不幾心外有佛佛外有心耶。 靈峰大師深悟心性無外之體。特為此經拈出要解。一展讀時。信愿持名人可自操其倦。不唯言簡意周。且使希有甚難之宗如聲鼓鐸。盡開經藏。無復櫝藏。誠古今所未有也。名曰要解。其斯為無上心要矣乎。
古吳凈業弟子正知去病氏謹識
No. 1164-1c 歙浦講錄䟦
此本系性旦癸巳歲在歙浦棲云院所聽錄者。於時隨允．持循．蒼暉．晟堅．密時諸公之後獲聞法要。覺老人此翻心膽盡吐。蓋秘密之藏會當大啟於今時。非偶然也。因退而紀之。甲午冬老人病中口授數處令改正。此本遂稱允當。及老人西逝。性旦以病拙藪逋。薄福多障。無緣流通闡播。聊識其後。以志不忘云。庚子夏華陽學人性旦拭涕跋。
凈土十要卷第一 卍新續藏第 61 冊 No. 1164 凈土十要
靈峰蕅益大師選定土十要卷第二
述曰。聞夫有行無教必有墮坑落塹之虞。有教無行還同說食數寶之誚。是故教即行也。行即教也。教行無乖至理乃顯。故教行理三皆名為經。三經具足是為佛說。反是則波旬說。非佛說也。今稟斯義。謹奉
【現代漢語翻譯】 現代漢語譯本：綜合來看，『是心作佛，是心是佛』（即當下這一念心創造了佛，當下這一念心就是佛）的道理，以及心外無佛，佛外無心的意義就非常明顯了。後人不明白這個道理，捨棄西方極樂世界，另外談論唯心凈土；捨棄具有萬種功德的慈悲之尊阿彌陀佛，另外談論自性彌陀。這難道不是心外有佛，佛外有心嗎？ 靈峰蕅益大師（Lingfeng Ouyi）深刻領悟心性沒有內外的本體，特地為此經提煉出精要的解釋。一旦展開閱讀，對信愿持名唸佛的人來說，可以自己掌握其中的要點。不僅語言簡練而意義周全，而且使這稀有甚深的宗旨，像敲響鐘鼓一樣，完全打開了經藏，不再像珍寶一樣被收藏起來。這實在是古往今來所沒有的。命名為《要解》，這大概就是無上的心要了吧。 古吳凈業弟子正知去病氏 謹識 歙浦講錄跋 這本是性旦（Xingdan）在癸巳年于歙浦（Shepu）棲云院（Qiyun Temple）聽講記錄下來的。當時跟隨允（Yun）、持循（Chixun）、蒼暉（Canghui）、晟堅（Shengjian）、密時（Mishi）等諸位之後，有幸聽聞佛法要義。感覺老人這次是傾吐了全部心血。大概秘密的寶藏會在當今這個時代被大大開啟，這不是偶然的。因此退下來記錄這件事。甲午年冬天，老人抱病口述了幾處，讓我改正。這本於是就被認為是允當的。等到老人往生西方，性旦因為生病，才疏學淺，福薄業障多，沒有機會流通傳播。姑且在後面記錄這些，用來表達不忘的心意。庚子年夏天，華陽學人性旦擦著眼淚題寫。 凈土十要卷第一 靈峰蕅益大師（Lingfeng Ouyi）選定凈土十要卷第二 敘述：聽說有修行而沒有教理指導，必定有墮入坑塹的危險；有教理而沒有修行，還如同說食物而不能充飢，數說珍寶而不能受用一樣。因此，教就是行，行就是教。教和行沒有乖離，至高的道理才能顯現。所以教、行、理三者都稱為經。三經都具備，才是佛所說。反之，就是波旬（波旬，佛教中的魔王）所說，不是佛所說。現在秉承這個意義，謹奉上。
【English Translation】 English version: In summary, the principle of 'This mind makes Buddha, this mind is Buddha' (meaning the present thought creates the Buddha, the present thought is the Buddha), and the meaning of 'no Buddha outside the mind, no mind outside the Buddha' are very clear. Later people did not understand this principle, abandoning the Western Pure Land of Ultimate Bliss, and separately discussing the Pure Land of Mind Only; abandoning the compassionate Venerable Amitabha (Amitabha, the Buddha of Infinite Light and Life) with ten thousand virtues, and separately discussing the Self-Nature Amitabha. Isn't this having a Buddha outside the mind and a mind outside the Buddha? Great Master Ouyi of Lingfeng (Lingfeng Ouyi) deeply understood the essence of the mind-nature without inside or outside, and specially extracted the essential explanations for this sutra. Once opened and read, for those who believe, vow, and hold the name of the Buddha, they can grasp the key points themselves. Not only is the language concise and the meaning comprehensive, but it also makes this rare and profound doctrine, like the sound of a bell and drum, completely open the sutra treasury, no longer being stored away like treasures. This is truly unprecedented in ancient and modern times. It is named 'Essential Explanation,' and this is probably the supreme essential of the mind. Respectfully recorded by Zhengzhi Qubing, a disciple of the Pure Land tradition from Guwu Postscript to the Lectures Recorded at Shepu This book was recorded by Xingdan (Xingdan) in the year Gui Si at Qiyun Temple (Qiyun Temple) in Shepu (Shepu). At that time, following Yun (Yun), Chixun (Chixun), Canghui (Canghui), Shengjian (Shengjian), Mishi (Mishi), and others, I was fortunate to hear the essential meaning of the Dharma. I felt that the old master had poured out his entire heart and soul this time. It is likely that the secret treasure will be greatly opened in this era, and this is not accidental. Therefore, I retreated and recorded this matter. In the winter of Jiawu, the old master dictated several places while ill, asking me to correct them. This book was then considered appropriate. When the old master passed away to the West, Xingdan, due to illness, lack of talent, little fortune, and many obstacles, had no opportunity to circulate and propagate it. I will record these things at the end to express my unforgettable intention. Summer of the year Gengzi, Xingdan, a student of Huayang, wiped away tears and wrote this postscript. The First Volume of the Ten Essentials of the Pure Land Selected and Determined by Great Master Ouyi of Lingfeng (Lingfeng Ouyi): The Second Volume of the Ten Essentials of the Pure Land Narrative: I have heard that having practice without doctrinal guidance will inevitably lead to the danger of falling into pits and trenches; having doctrine without practice is like talking about food without being able to satisfy hunger, counting treasures without being able to use them. Therefore, doctrine is practice, and practice is doctrine. When doctrine and practice are not contradictory, the supreme principle can be revealed. Therefore, doctrine, practice, and principle are all called sutras. When the three sutras are complete, it is what the Buddha said. Conversely, it is what Mara (Mara, the demon king in Buddhism) said, not what the Buddha said. Now, adhering to this meaning, I respectfully present.
慈雲懺主遵式所制往生凈土懺愿儀及決疑行愿二門。繼彌陀要解而列。行者得要之後。更能於此盡心焉。則不思議經王不唯無剩語。亦復非義涂。而微妙要詮不在佛。不在知識。卻在當人自己矣。隨自己教行所詣分契理之淺深。隨契理淺深立果位之差別。而此差別果位。要皆圓證三不退。一生同趣薩婆若海。是故差即無差。位次即非位次。誰謂一行三昧之外別有法身向上事哉。此行最廣大。余行則局。此行最神速。余行則殢(殢。替膩二音。困滯也)。此行最不思議。余行則可擬。其斯以為三昧寶王也歟。行愿儀。世傳為大凈土懺。二門中行法。世傳為小凈土懺。及晨朝十念。系緣眾福二行。皆修凈業者必不可離。聲者作之於前。明者述之於后。我等如何肯自棄也。
No. 1164-2 往生凈土懺愿儀
(沙門遵式輒采大本無量壽經及稱讚凈土等諸大乘經。集此方法流佈諸后。普結凈緣)。
原其諸佛憫物迷盲。設多方便而引取之。唯安養凈業直捷可修。諸大乘經皆啟斯要。比丘四眾及善男女。根缺具者。欲速破無明諸闇。欲求滅五逆十惡犯禁重罪及余輕過。欲復大小戒律。現前得唸佛三昧及具足一切菩薩諸波羅密門。欲臨終離諸怖畏身心安快喜悅如歸。光照室宅異香音樂阿彌陀佛觀音勢至
【現代漢語翻譯】 現代漢語譯本：慈雲懺主遵式所著的《往生凈土懺愿儀》及《決疑行愿二門》，緊隨《彌陀要解》之後被列出。修行者在掌握了《彌陀要解》的精要之後，如果能在此懺愿儀上盡心盡力，那麼《不思議經王》不僅沒有多餘的言語，也不會是無意義的途徑。而微妙的要義不在於佛，不在於善知識，卻在於修行者自己。隨著自己修持的深淺，對佛理的理解也各有不同，隨著對佛理理解的深淺，所證得的果位也有差別。而這些差別果位，都要圓滿證得三不退（位不退、行不退、念不退），一生共同趨向薩婆若（Sarvajna，一切智）海。因此，差別即是無差別，位次即非位次。誰說在一行三昧之外，還有法身向上之事呢？此行最為廣大，其他修行則侷限。此行最為神速，其他修行則遲緩（殢，音替膩，困滯之意）。此行最不可思議，其他修行則可以揣測。這大概就是三昧寶王吧。 《行愿儀》世人傳為大凈土懺，《二門》中的行法，世人傳為小凈土懺，以及晨朝十念、系緣眾福二行，都是修習凈業者不可或缺的。前人已經創作，後人加以闡述，我們怎麼能自甘墮落呢？ No. 1164-2 往生凈土懺愿儀 （沙門遵式採擷《大本無量壽經》及《稱讚凈土》等諸大乘經典，彙集此方法流佈後世，普遍結下凈土之緣。） 探究諸佛憐憫眾生迷惑愚昧，設立多種方便法門來引導他們。只有安養凈土的修行最為直接簡便。諸大乘經典都啟示了這個要點。比丘（Bhikkhu，出家男子）、比丘尼（Bhikkhuni，出家女子）、優婆塞（Upasaka，在家男居士）、優婆夷（Upasika，在家女居士）四眾弟子以及善男信女，無論根器是否完備，如果想要迅速破除無明（Avidya，愚癡）的黑暗，想要消滅五逆（弒父、弒母、弒阿羅漢、破和合僧、出佛身血）十惡（殺生、偷盜、邪淫、妄語、兩舌、惡口、綺語、貪慾、嗔恚、邪見）等犯戒重罪以及其他輕微過失，想要恢復大小戒律，當下獲得唸佛三昧（Samadhi，禪定）以及具足一切菩薩（Bodhisattva，菩提薩埵）的波羅蜜（Paramita，到彼岸）法門，想要臨終時遠離各種怖畏，身心安穩快樂，如同回到家鄉，光明照亮房屋，異香美妙音樂縈繞，阿彌陀佛（Amitabha，無量光佛）、觀音（Avalokitesvara，觀世音菩薩）、勢至（Mahasthamaprapta，大勢至菩薩）前來接引。
【English Translation】 English version: The 'Repentance and Vow Ritual for Rebirth in the Pure Land' and the 'Two Gates of Resolving Doubts, Practice, Vows' composed by Ciyun Repentance Master Zunshi are listed after the 'Essential Explanation of the Amitabha Sutra'. If practitioners, after grasping the essentials of the 'Essential Explanation of the Amitabha Sutra', can devote themselves to this repentance ritual, then the 'Inconceivable King of Sutras' will not only have no superfluous words but also will not be a meaningless path. The subtle and essential meaning lies not in the Buddha, not in the wise teachers, but in the practitioner themselves. Depending on the depth of one's practice, the understanding of Buddhist principles will vary, and depending on the depth of understanding, the attained fruit positions will also differ. These different fruit positions all require the complete attainment of the three non-retrogression (non-retrogression in position, non-retrogression in practice, non-retrogression in thought), and in one lifetime, they will all together head towards the Sarvajna (all-knowing wisdom) sea. Therefore, difference is non-difference, and position is non-position. Who says that there is a matter of the Dharmakaya (Dharma body) ascending beyond the One-Practice Samadhi? This practice is the most vast, while other practices are limited. This practice is the most swift, while other practices are slow (殢, pronounced ti ni, meaning trapped and stagnant). This practice is the most inconceivable, while other practices can be speculated. Perhaps this is the King of Samadhi Treasures. The 'Practice and Vow Ritual' is popularly known as the Great Pure Land Repentance, and the practice methods in the 'Two Gates' are popularly known as the Small Pure Land Repentance, as well as the Morning Ten Recitations and the Two Practices of Connecting with the Blessings of the Masses, which are indispensable for those who cultivate Pure Land practice. Predecessors have created them, and successors have elaborated on them, how can we abandon ourselves? No. 1164-2 Repentance and Vow Ritual for Rebirth in the Pure Land (Shramana Zunshi hastily collected the Great Sutra of Immeasurable Life and the Sutras Praising the Pure Land, etc., and compiled this method to spread to future generations, universally forming Pure Land connections.) Investigating the Buddhas' compassion for beings who are deluded and ignorant, they established many expedient methods to guide them. Only the practice of the Pure Land of Bliss is the most direct and easy to cultivate. All the Great Vehicle Sutras reveal this essential point. Bhikkhus (monks), Bhikkhunis (nuns), Upasakas (male lay practitioners), Upasikas (female lay practitioners), the fourfold assembly, and virtuous men and women, regardless of whether their faculties are complete or not, if they want to quickly break through the darkness of Avidya (ignorance), want to eliminate the heavy sins of the five rebellious acts (matricide, patricide, killing an Arhat, disrupting the Sangha, shedding the blood of a Buddha) and the ten evil deeds (killing, stealing, sexual misconduct, lying, divisive speech, harsh speech, idle chatter, greed, hatred, wrong views) and other minor transgressions, want to restore the major and minor precepts, attain the Samadhi (meditative absorption) of Buddha-Recitation in the present moment, and fully possess all the Paramita (perfections) doors of the Bodhisattvas (enlightenment beings), want to be free from all fears at the time of death, with body and mind peaceful and joyful, as if returning home, with light illuminating the house, and surrounded by strange fragrances and beautiful music, Amitabha (Infinite Light Buddha), Avalokitesvara (the Bodhisattva of Compassion), and Mahasthamaprapta (the Bodhisattva of Great Strength) coming to receive them.
現在其前。送紫金臺授手接引。五道橫截九品長騖。謝去熱惱安息清涼。初離塵勞便至不退。不歷長劫即得無生。欲修少法感妙報。十方佛俱時稱讚現前授記。一念供養無央數佛即還本國與彌陀坐食。觀音議論勢至行步。洞視徹聞身量無際。飛空自在宿命了了。遍見五道如鏡面像。唸唸證入無盡三昧。如是稱述不可窮盡。應當修習此之勝法。如所說者皆實不虛。十方諸佛出廣長舌稱美此事以示不妄。我等云何敢不信佛。今取凈土眾經立此行法。若欲廣知尋經補益。且為十科說之。
第一嚴凈道場
選閑靜堂室去舊土。于凈處取無瓦石新土用填其地。以香和涂極令清凈。上懸新寶蓋。蓋中懸五雜幡。遍室懸諸繒彩幡華(別無戲具之供)。取好莊嚴。安佛像西坐東向。觀音侍左。勢至侍右。像前列眾好華及蓮華等。若安九往生像最好。無亦無妨。余嚴事隨力安之(須如法雅重)。周設薦席。慮地卑濕(無𣰽毹之文。以佛頂經遮止故也)。行人須新凈衣。如無浣染身中上者。浴后披著方入道場。從門頰左右出入。鞋履齊整不得雜亂。其所往時須換故衣。浴沐后著凈衣(沐是浴后洗頭面頸臂)。日日如是。當自傾竭種種供養三寶。若不盡其所有。行法不專必無感降。絕無己物方可外求(或果無己物。又果無可求。
【現代漢語翻譯】 現代漢語譯本：現在（阿彌陀佛）就在你的面前，從紫金臺上伸出手來接引你。超越五道輪迴的阻礙，直達九品蓮花的殊勝境界。擺脫熱惱，安享清涼。剛離開塵世的勞苦，便到達永不退轉的境地。無需經歷漫長的劫數，立即證得無生法忍。想要修習少許法門，就能感得不可思議的妙報。十方諸佛同時稱讚，併爲你授記。一念之間供養無數諸佛，隨即返回本國，與阿彌陀佛一同用齋。觀世音菩薩和你議論佛法，大勢至菩薩在你身邊行走。能夠洞察一切，聽聞一切，身量無邊無際。能夠自在地飛行於空中，清楚地瞭解自己的宿命。能夠像從鏡子里看到影像一樣，遍觀五道輪迴的情景。唸唸之間證入無盡的三昧。這樣的功德稱述不盡。應當修習這種殊勝的法門。所說的一切都是真實不虛的。十方諸佛伸出廣長的舌頭，稱讚此事，以表明真實不妄。我們怎麼敢不相信佛呢？現在依據凈土的眾多經典，建立這種修行的方法。如果想要廣泛地瞭解，可以查閱經典來補充。暫且分為十科來說明。
第一，嚴凈道場
選擇清凈的堂室，清除舊土。在乾淨的地方取沒有瓦礫石塊的新土，用來填平地面。用香和泥土攪拌后塗抹，務必使其非常清凈。上面懸掛新的寶蓋。寶蓋中懸掛五種顏色的雜幡。整個室內懸掛各種絲綢彩幡和花幡（沒有其他遊戲娛樂的供品）。選取美好的裝飾品。安放佛像，使其面向西方，修行者面向東方。觀世音菩薩侍立在左邊，大勢至菩薩侍立在右邊。佛像前陳列各種美好的鮮花以及蓮花等。如果安放九品往生像最好。沒有也沒有關係。其餘的裝飾品隨自己的能力安排（必須如法莊嚴）。周圍設定坐墊。考慮到地面可能潮濕（沒有使用毛毯的說法，因為《佛頂經》禁止這樣做）。修行人必須穿新的乾淨的衣服。如果沒有，就穿自己身上最好的衣服，洗乾淨。沐浴后披上，才能進入道場。從門的兩側進出。鞋子擺放整齊，不得雜亂。前往其他地方時，必須換下舊衣服。沐浴后穿乾淨的衣服（沐是指洗浴后洗頭、面、頸、臂）。每天都這樣做。應當竭盡全力，用各種物品供養三寶。如果不盡其所有，修行不專心，必定沒有感應。完全沒有自己的東西，才可以向外求取（或者確實沒有自己的東西，又確實沒有什麼可以求取的）。
【English Translation】 English version: Now, (Amitabha Buddha) is right in front of you, extending his hand from the purple-gold platform to receive and guide you. Transcending the obstacles of the five paths of reincarnation, you directly reach the sublime state of the nine grades of lotuses. You are freed from the torments of heat and enjoy coolness and peace. Having just left the suffering of the mundane world, you arrive at the state of non-retrogression. Without experiencing long kalpas, you immediately attain the non-origination forbearance (Anutpattika-dharmakshanti). If you wish to cultivate a few practices, you can receive inconceivable wonderful rewards. The Buddhas of the ten directions simultaneously praise you and bestow predictions upon you. In a single thought, you make offerings to countless Buddhas, and then return to your own country, dining with Amitabha Buddha. Avalokiteshvara (Guanyin, Bodhisattva of Compassion) discusses the Dharma with you, and Mahasthamaprapta (Da Shizhi, Bodhisattva of Great Strength) walks beside you. You can perceive everything, hear everything, and your body is boundless. You can freely fly in the sky and clearly understand your past lives. You can see the conditions of the five paths of reincarnation as if reflected in a mirror. Moment by moment, you enter into endless Samadhi. Such merits are inexhaustible to describe. You should cultivate this supreme Dharma. All that is said is true and not false. The Buddhas of the ten directions extend their broad and long tongues, praising this matter to show its truthfulness. How can we dare not believe in the Buddha? Now, based on the numerous Pure Land sutras, we establish this method of practice. If you wish to know more extensively, you can consult the sutras for supplementation. For now, we will explain it in ten sections.
First, Purifying and Adorning the Mandala (Daochang)
Choose a quiet room and remove the old soil. In a clean place, take new soil without tiles or stones and use it to fill the ground. Mix it with incense and mud, and apply it to make it extremely clean. Hang a new jeweled canopy above. Hang five-colored banners in the canopy. Hang various silk banners and flower banners throughout the room (without other playful or entertaining offerings). Select beautiful decorations. Place the Buddha image facing west, with the practitioner facing east. Avalokiteshvara Bodhisattva stands on the left, and Mahasthamaprapta Bodhisattva stands on the right. Arrange various beautiful fresh flowers and lotuses in front of the Buddha image. It is best to place the Nine Grades of Rebirth image if possible. It is okay if you don't have it. Arrange the remaining decorations according to your ability (it must be lawful and solemn). Set up cushions around the area. Consider that the ground may be damp (there is no mention of using carpets, because the Surangama Sutra forbids it). The practitioner must wear new and clean clothes. If not, wear the best clothes you have, after washing them. Put them on after bathing before entering the mandala. Enter and exit from the sides of the door. Arrange shoes neatly and do not mix them up. When going to other places, you must change into old clothes. Wear clean clothes after bathing (bathing means washing your head, face, neck, and arms after bathing). Do this every day. You should exhaust all your possessions to make offerings to the Three Jewels. If you do not give your all and your practice is not focused, you will certainly not receive a response. Only when you have absolutely nothing of your own can you seek externally (or if you truly have nothing of your own, and there is truly nothing to seek).
則乏種種供養亦無過)。十人已還。多則不可。宜六齋日建首。
第二方便法
入道場身心散亂。須預行方便。當七日營別房。不得與道場同處。無別屋亦許共室。日夜調習案試及誦五悔等文極精熟通。染浣紉縫及中辦事。余治生雜務即時並息。但念不久生凈土。一心求懺無留難。各自剋期。不惜身命。定取凈業即時成就。不得一念思憶五塵。訶去愛慾。勤息恚癡。行人各有無始惡習。速求舍離不為。正懺障礙。當觀察何習偏重。訶棄調停取令平復。勿使行法唐喪其功。
第三正修意
大集七七日。鼓音王大彌陀十日十夜。十六觀小彌陀七日七夜。取此三等為期。決不可減。正修意者。天親論信心修五念門成就者。畢竟得生安樂國見阿彌陀佛。一禮拜門。二讚歎門。三作愿門。四觀察門。五迴向門。迴向者。謂禮拜等所集功德善根巧方便迴向。得三種順菩提門。一無染清凈心。不為自心求諸樂故。二安清凈心。以拔一切眾生苦故。三樂清凈心。令一切眾生得大菩提。以攝取眾生生彼國故。全用論文為今正意。但加懺悔滅往生障。為順佛慈速度生故。當一心一意滿七七日。乃至七日晝夜六時禮十方佛及彌陀世尊。若坐若行皆勿散亂。不得如彈指頃念世五欲及接對外人語論戲笑。託事延緩放逸睡
【現代漢語翻譯】 現代漢語譯本：即使有種種供養，也不要超過這個數量）。十個人還可以，再多就不可以了。最好在六齋日建立首領。
第二方便法
進入道場后，如果身心散亂，必須預先採取方便措施。應當用七天時間準備一個單獨的房間，不得與道場在同一處。如果沒有單獨的房間，也可以在同一個房間里。日夜調整練習，仔細研習並背誦五悔等文章，務必做到極其精熟通透。染布、縫紉等事務以及中間的辦事，其餘的謀生雜務立即停止。只想著不久將往生凈土，一心求懺悔，不要有任何阻礙。各自確定期限，不惜身命，一定要成就凈業。不得有一念思憶世間的五欲，呵斥去除愛慾，努力止息嗔恚愚癡。修行人各有無始以來的惡習，迅速尋求舍離，不要讓它成為正懺的障礙。應當觀察哪種習氣偏重，呵斥去除，調整使之平衡，不要讓修行的方法白白喪失其功效。
第三正修意
《大集經》七個七日（四十九天），《鼓音王經》和大《彌陀經》十日十夜，《十六觀經》小《彌陀經》七日七夜。以此三種時間作為期限，絕對不可以減少。所謂『正修意』，天親菩薩（Vasubandhu）在《往生論》（凈土論）中說，具足信心修五念門（five gates of mindfulness）的人，必定能夠往生安樂國（Sukhavati），見到阿彌陀佛（Amitabha）。一是禮拜門（worship），二是讚歎門（praise），三是作愿門（making vows），四是觀察門（contemplation），五是迴向門（dedication）。所謂迴向，就是將禮拜等所積累的功德善根，巧妙地迴向，從而得到三種順菩提門（gates that accord with Bodhi）：一是無染清凈心（undefiled pure mind），不為自己求取諸樂的緣故；二是安清凈心（peaceful pure mind），因為要拔除一切眾生的痛苦；三是樂清凈心（joyful pure mind），令一切眾生得到大菩提（Great Enlightenment），因為要攝取眾生往生彼國。完全採用《往生論》的觀點作為現在的正修之意，只是加上懺悔來滅除往生的障礙，爲了順應佛陀的慈悲，快速地往生。應當一心一意地滿七個七日，乃至七日晝夜六時禮拜十方佛以及彌陀世尊。無論是坐著還是行走，都不要散亂。不得像彈指頃刻間思念世間的五欲，以及接待外人說話、談論、戲笑，藉故拖延、放逸、睡覺。
【English Translation】 English version: (Even with various offerings, do not exceed this amount). Ten people are acceptable, but more is not allowed. It is best to establish a leader on the six fasting days.
Second Expedient Method
If the mind and body are scattered upon entering the practice hall, it is necessary to take expedient measures in advance. One should spend seven days preparing a separate room, not in the same place as the practice hall. If there is no separate room, it is permissible to share a room. Day and night, adjust and practice, carefully study and recite the texts such as the Five Repentances, ensuring they are extremely proficient and thorough. Matters such as dyeing, sewing, and other intermediate tasks, as well as other miscellaneous livelihood affairs, should be stopped immediately. Only think of being reborn in the Pure Land soon, and single-mindedly seek repentance, without any obstacles. Each person should set a deadline, not sparing their life, and be determined to achieve pure karma immediately. One must not have a single thought of worldly five desires, scold and remove desires, and diligently cease anger and delusion. Practitioners each have beginningless evil habits, quickly seek to abandon them, and do not let them become obstacles to the proper repentance. One should observe which habit is particularly heavy, scold and remove it, adjust it to restore balance, and do not let the practice method lose its effectiveness in vain.
Third Correct Practice Intention
The Great Collection Sutra (Da Ji Jing) is for seven seven days (forty-nine days), the Drum Sound King Sutra (Gu Yin Wang Jing) and the Great Amitabha Sutra (Da Mi Tuo Jing) are for ten days and ten nights, and the Sixteen Contemplations Sutra (Shi Liu Guan Jing) Small Amitabha Sutra (Xiao Mi Tuo Jing) is for seven days and seven nights. Take these three periods as the deadline, which absolutely cannot be reduced. The so-called 'Correct Practice Intention' is that Vasubandhu Bodhisattva (Tianqin Pusa) said in the Treatise on Rebirth (Wang Sheng Lun) (Treatise on Pure Land), those who have faith and cultivate the five gates of mindfulness (wu nian men) will surely be reborn in the Land of Bliss (An Le Guo) and see Amitabha Buddha (A mi tuo fo). First is the gate of worship (li bai men), second is the gate of praise (zan tan men), third is the gate of making vows (zuo yuan men), fourth is the gate of contemplation (guan cha men), and fifth is the gate of dedication (hui xiang men). The so-called dedication is to skillfully dedicate the merits and roots of goodness accumulated from worship, etc., thereby obtaining three gates that accord with Bodhi (shun pu ti men): first is the undefiled pure mind (wu ran qing jing xin), because one does not seek pleasures for oneself; second is the peaceful pure mind (an qing jing xin), because one wants to eradicate the suffering of all sentient beings; third is the joyful pure mind (le qing jing xin), enabling all sentient beings to attain Great Enlightenment (da pu ti), because one wants to gather sentient beings to be reborn in that land. Completely adopt the viewpoint of the Treatise on Rebirth as the current intention of correct practice, only adding repentance to eliminate the obstacles to rebirth, in order to comply with the Buddha's compassion and quickly be reborn. One should wholeheartedly fulfill seven seven days, or even seven days and nights, six times a day, worshiping the Buddhas of the ten directions and the World-Honored Amitabha. Whether sitting or walking, do not be distracted. One must not, in the blink of an eye, think of the worldly five desires, or receive outsiders to speak, talk, joke, or use excuses to delay, be lax, or sleep.
眠。當瞬息俯仰繫念不斷為求往生一心精進。問。行法既多。云何一心。答。有理有事。謂道場涉事。皆是無性不生不滅。法界一相如法界緣。名理一心。禮佛時不念餘事但專禮佛。誦經行道亦如是。名事一心也。
第四燒香散華(亦名三業供養已凈三業。入道場拈香訖。當正立作如是思惟)
(我為眾生髮菩提心。愿求凈土故。總禮三寶。廣修供養。三寶受供。必當念我。隨我請求。證知我願。 先當倡云)。
一切恭敬。一心頂禮十方法界常住佛(總禮未須隨方想念。拜下作如是想云。己身及十方諸佛。實相理體本無能所。故無能禮所禮。想無能所。名法界海。愿諸眾生同見同入)一心頂禮十方法界常住法(想同上)一心頂禮十方法界常住僧(想時改諸佛為賢聖)
(禮已互跪捧華。首者白)。
是諸眾等 各各互跪 嚴持香華 如法供養
(各散華。和云)供養十方法界三寶(各執手爐。廣運供養。想云)。
(我此香華遍十方 以為微妙光明臺 諸天音樂天寶香 諸天肴膳天寶衣 不可思議妙法塵 一一塵出一切塵 一一塵出一切法 旋轉無礙互莊嚴 遍至十方三寶前 十方法界三寶前 悉有我身修供養 一一皆悉遍法界 彼彼無雜
【現代漢語翻譯】 現代漢語譯本 睡眠時，也要在極短的時間內，心心念念持續不斷地想著往生，一心精進。問：修行的方法既然很多，怎麼能做到一心不亂呢？答：有從理上說和從事上說的兩種。在道場中參與各種事務，要知道這些事務的本質都是空性，不生不滅的。整個法界是一個統一的整體，就像法界中的各種因緣一樣，這叫做『理一心』。禮拜佛的時候，心裡不考慮其他事情，只是專心禮拜佛；誦經、修行也是這樣，這叫做『事一心』。
第四，燒香散花（也叫三業供養，意思是已經清凈了身、口、意三業。進入道場，拈香完畢后，應當端正站立，這樣思惟）：
（我爲了眾生髮起菩提心（bodhicitta，覺悟之心），愿求生凈土（Pure Land），所以總的禮敬三寶（Three Jewels，佛、法、僧），廣泛地修習供養。三寶接受我的供養，必定會記念我，隨順我的請求，證明我的願望。——首先應當唱誦：）
一切恭敬。一心頂禮十方法界常住佛（總的禮拜，不需要隨著方位去想念。拜下去的時候，這樣想：自身以及十方諸佛，實相理體上本來就沒有能禮拜的主體和被禮拜的客體，所以沒有能禮所禮。這樣想沒有能所，叫做『法界海』。愿一切眾生都能共同見到、共同進入這種境界。）一心頂禮十方法界常住法（想法同上）一心頂禮十方法界常住僧（想的時候，把諸佛改為賢聖）
（禮拜完畢，互相跪著捧著花。領頭的人說：）
這些大眾，各自互相跪著，莊嚴地拿著香和花，如法地供養。
（各自散花，一起唱和：）供養十方法界三寶（各自拿著手爐，廣泛地進行供養，心中想著：）
（我這香和花遍滿十方，化為微妙的光明臺；諸天的音樂、諸天的寶香，諸天的美食、諸天的寶衣；不可思議的妙法塵，每一個塵埃都顯現出一切塵埃，每一個塵埃都顯現出一切法，旋轉無礙，互相莊嚴；遍至十方三寶前，十方法界三寶前，都有我的身在修習供養，每一個都遍滿法界，彼此之間沒有混雜。）
【English Translation】 English version Even while sleeping, one should maintain a continuous stream of mindfulness, aspiring for rebirth [in the Pure Land] with utmost diligence. Question: Since there are many methods of practice, how can one achieve single-mindedness? Answer: There are two perspectives: the principle and the practice. Engaging in various activities within the Dharma assembly, one should understand that the essence of these activities is emptiness, without arising or ceasing. The entire Dharmadhatu (realm of reality) is a unified whole, like the various conditions within the Dharmadhatu. This is called 'single-mindedness in principle'. When bowing to the Buddha, one should not think of other matters, but focus solely on bowing to the Buddha; the same applies to reciting scriptures and practicing the Way. This is called 'single-mindedness in practice'.
Fourth, Burning Incense and Scattering Flowers (also known as the Three Karmas Offering, meaning that the three karmas of body, speech, and mind have been purified. Upon entering the Dharma assembly and finishing the incense offering, one should stand upright and contemplate as follows):
(Because I have generated Bodhicitta (the mind of enlightenment) for all sentient beings, and vow to seek rebirth in the Pure Land, therefore, I pay homage to the Three Jewels (Buddha, Dharma, Sangha) in general and extensively cultivate offerings. The Three Jewels, accepting my offerings, will surely remember me, comply with my requests, and attest to my vows. - First, one should chant:)
Utmost reverence. With one mind, I prostrate to the ever-abiding Buddhas of the ten directions and the Dharmadhatu (realm of reality) (General prostration, no need to contemplate according to the directions. When bowing down, think thus: oneself and all the Buddhas of the ten directions, in the true nature of reality, originally have neither subject nor object, therefore there is no one who bows nor one who is bowed to. Thinking thus, without subject or object, is called 'the ocean of Dharmadhatu'. May all sentient beings together see and enter this state.) With one mind, I prostrate to the ever-abiding Dharma of the ten directions and the Dharmadhatu (think as above). With one mind, I prostrate to the ever-abiding Sangha of the ten directions and the Dharmadhatu (when thinking, change the Buddhas to the Noble Ones).
(After bowing, kneel and hold the flowers. The leader says:)
These assemblies, each kneeling, reverently holding incense and flowers, making offerings according to the Dharma.
(Each scatters flowers, chanting together:) Offering to the Three Jewels of the ten directions and the Dharmadhatu (Each holds a hand censer, extensively making offerings, thinking:)
(This incense and these flowers of mine pervade the ten directions, transforming into a subtle and radiant platform; celestial music, celestial precious incense, celestial delicacies, celestial precious garments; inconceivable wonderful Dharma dust, each dust manifesting all dust, each dust manifesting all Dharmas, rotating without obstruction, mutually adorning; pervading before the Three Jewels of the ten directions, before the Three Jewels of the ten directions and the Dharmadhatu, there is my body cultivating offerings, each and every one pervading the Dharmadhatu, without any mixture between them.)
無障礙 盡未來際作佛事 普熏法界諸眾生 蒙熏皆發菩提心 同入無生證佛智)
(想已復發是言)。
愿此香華云 遍滿十方界 供養一切佛 尊法諸菩薩 無量聲聞眾 以起光明臺 過於無邊界 無邊佛土中 受用作佛事 普熏諸眾生 皆發菩提心
(起云)。
供養已。一切恭敬。
(拜如前總禮作想。下讚歎五悔三歸共九拜。皆如前作想)。
第五請禮法(如上供養畢。添香互跪執爐。端意勤重遍請三寶入道場。不可輕率延屈至尊。三業並切一心奉請。若不爾者虛請無益。想一一如來隨其方面。領諸眷屬入我道場。如住目前。畟塞虛空。不得剎那起于雜念。初入時迎請。余時不用。倡云)一心奉請南無本師釋迦牟尼佛(釋迦是我等師。說諸大乘令我修凈土業。當運心感此恩德)
(下去例為三請。每一請時執爐拜下想云)。
(我三業性如虛空 釋迦如來亦如是 不起真際為眾生 與眾俱來受供養)一心奉請南無過去久遠劫中定光佛．光遠佛．龍音佛等五十三佛(法藏未出世前。次第有此諸佛。五十四是世自在王。偈同前。但改名同下)一心奉請南無過去久滅世自在王佛(即法藏本師依彼佛所發四十八愿。請時皆須知之
【現代漢語翻譯】 現代漢語譯本
無障礙：在未來的無盡時空中行作佛事。 普熏法界諸眾生：愿佛法普熏整個法界的所有眾生， 蒙熏皆發菩提心：受到薰染的眾生都能發起菩提心（覺悟之心）， 同入無生證佛智：共同進入不生不滅的境界，證得佛的智慧。
（想像完畢后，接著說：）
愿此香華云：愿這香和花的雲朵， 遍滿十方界：遍滿十方世界， 供養一切佛：供養一切佛， 尊法諸菩薩：以及尊貴的佛法和諸位菩薩， 無量聲聞眾：還有無量的聲聞眾（聽聞佛法而證悟的修行者）， 以起光明臺：以此升起光明之臺， 過於無邊界：超越無邊的界限， 無邊佛土中：在無邊的佛土之中， 受用作佛事：接受供養，行作佛事， 普熏諸眾生：普熏所有的眾生， 皆發菩提心：都發起菩提心。
（起立）
供養完畢。一切恭敬。
（禮拜如前，總禮作想。下讚歎、五悔、三歸共九拜，都如前作想）。
第五，請禮法（如上供養完畢，添香，互相跪著拿著香爐，端正心意，勤懇恭敬地遍請三寶進入道場。不可輕率，延請至尊。身、口、意三業並用，一心奉請。若不這樣，虛假地邀請沒有益處。想像每一位如來隨著其所在的方向，帶領眷屬進入我的道場，如同住在眼前，充滿虛空。不得剎那間生起雜念。初次進入時才迎請，其餘時候不用。唱唸：）一心奉請南無本師釋迦牟尼佛（Sakyamuni Buddha）（釋迦是我們的老師，宣說諸大乘佛法，令我們修習凈土法門，應當用心感恩此恩德）。
（下去，照例進行三次邀請。每一次邀請時，拿著香爐拜下，想像：）
我三業性如虛空：我的身、口、意三業的本性如同虛空， 釋迦如來亦如是：釋迦如來也是如此， 不起真際為眾生：爲了眾生，不離真如實際， 與眾俱來受供養：與大眾一同前來接受供養。）一心奉請南無過去久遠劫中定光佛（Dipamkara Buddha）、光遠佛、龍音佛等五十三佛（在法藏菩薩未出世之前，依次有這些佛出現。五十四位是世自在王佛（Lokesvararaja Buddha）。偈頌同前，但更改佛名，同下。）一心奉請南無過去久滅世自在王佛（即法藏菩薩的本師，依彼佛所發四十八愿。請佛時都應當知曉這些愿）。
【English Translation】 English version
Unobstructed: Acting as a Buddha in the endless future. May the Dharma pervade all beings in the Dharma realm, May all who are influenced by it develop Bodhicitta (the mind of enlightenment), And together enter the realm of non-birth and attain the wisdom of the Buddha.
(After visualizing, continue with:)
May this cloud of incense and flowers, Fill the ten directions, Offering to all Buddhas, The honored Dharma and all Bodhisattvas, The immeasurable assembly of Sravakas (those who attain enlightenment by hearing the Dharma), To raise a platform of light, Surpassing boundless limits, In the boundless Buddha lands, Receiving offerings and acting as a Buddha, Pervading all beings, May all develop Bodhicitta.
(Rise)
Offering completed. All reverence.
(Bow as before, making a general prostration. Then praise, repent of the five transgressions, take refuge in the Three Jewels, a total of nine prostrations, all as before).
Fifth, Inviting and Paying Homage to the Dharma (After completing the above offering, add incense, kneel facing each other holding the incense burner, with a sincere and respectful mind, invite the Three Jewels to enter the Dharma practice place. Do not be careless, inviting the most honored ones. Use body, speech, and mind together, sincerely inviting. If not, a false invitation is of no benefit. Visualize each Tathagata, according to their direction, leading their retinue into my practice place, as if dwelling before my eyes, filling the void. Do not allow any distracting thoughts to arise for even a moment. Only invite at the initial entry, not at other times. Chant:) With one mind, I sincerely invite Namo Sakyamuni Buddha (Sakyamuni Buddha) (Sakyamuni is our teacher, who expounds the Great Vehicle Dharma, enabling us to cultivate the Pure Land practice. We should be mindful and grateful for this kindness).
(Go down, following the example for three invitations. Each time inviting, holding the incense burner and bowing down, visualize:)
My nature of body, speech, and mind is like the void, The Tathagata Sakyamuni is also like this, Without departing from true reality, for the sake of beings, Coming with the assembly to receive offerings.) With one mind, I sincerely invite Namo Dipamkara Buddha, Light Far Buddha, Dragon Sound Buddha, and the other fifty-three Buddhas of the past long kalpas (Before the appearance of Bodhisattva Dharmakara, these Buddhas appeared in succession. The fifty-fourth is Lokesvararaja Buddha. The verse is the same as before, but change the name of the Buddha, the same as below.) With one mind, I sincerely invite Namo Lokesvararaja Buddha, who passed away long ago (He is the original teacher of Bodhisattva Dharmakara, who made the forty-eight vows based on that Buddha. When inviting the Buddha, one should know these vows).
。此上五十四佛出大本無量壽佛經)一心奉請南無十方現在不動佛等盡十方河沙凈土一切諸佛(諸佛出廣長舌稱讚極樂。須請求護念。出稱讚凈土經。應想從彼十方來)一心奉請南無往世七佛未來賢劫千佛三世一切諸佛一心奉請南無極樂世界阿彌陀佛(是懺愿主。應想領無邊眷屬至我道場攝受護念。各各雨淚決定請來正坐道場。余佛菩薩悉是證明。此最後請者。準普賢懺法)一心奉請南無大乘四十八愿無量壽經．稱讚經等。及彼凈土所有經法。十方一切尊經。十二部真凈法寶(想凈土法時。遍想佛菩薩水鳥樂樹皆說妙法。隨我請來顯現道場。如彼凈土無異)
(想云)
(法性如空無所見 三處法寶難思議 我今三業如法請 俱時顯現受供養)一心奉請南無文殊師利菩薩．普賢菩薩．無能勝菩薩．不休息菩薩等一切菩薩摩訶薩(偈同請佛。但改諸大菩薩。亦如是請時想文殊普賢等皆在凈土。如願王經說○此中一切二字該十方三世)一心奉請南無極樂世界觀世音菩薩摩訶薩(想菩薩坐蓮華臺侍佛左。威德光明悉皆無量。偈改觀音菩薩)一心奉請南無極樂世界大勢至菩薩摩訶薩(想菩薩華臺侍右。如觀音不異。偈改勢至菩薩)一心奉請南無過去阿僧祇劫法藏比丘菩薩摩訶薩(即彌陀因身。修行四十八大愿
【現代漢語翻譯】 現代漢語譯本：(出自《五十四佛出大本無量壽佛經》)一心奉請南無十方現在不動佛等盡十方河沙凈土一切諸佛(諸佛出廣長舌稱讚極樂，須請求護念，出自《稱讚凈土經》，應想從彼十方來)一心奉請南無往世七佛未來賢劫千佛三世一切諸佛一心奉請南無極樂世界阿彌陀佛(是懺愿主，應想領無邊眷屬至我道場攝受護念，各各雨淚決定請來正坐道場，余佛菩薩悉是證明，此最後請者，準普賢懺法)一心奉請南無大乘四十八愿無量壽經、稱讚經等，及彼凈土所有經法，十方一切尊經，十二部真凈法寶(想凈土法時，遍想佛菩薩水鳥樂樹皆說妙法，隨我請來顯現道場，如彼凈土無異)。 (想云) (法性如空無所見，三處法寶難思議，我今三業如法請，俱時顯現受供養)一心奉請南無文殊師利菩薩(Manjusri Bodhisattva)、普賢菩薩(Samantabhadra Bodhisattva)、無能勝菩薩(Ajita Bodhisattva)、不休息菩薩(Anikshiptadhura Bodhisattva)等一切菩薩摩訶薩(偈同請佛，但改諸大菩薩，亦如是請時想文殊普賢等皆在凈土，如願王經說○此中一切二字該十方三世)一心奉請南無極樂世界觀世音菩薩摩訶薩(Avalokitesvara Bodhisattva)(想菩薩坐蓮華臺侍佛左，威德光明悉皆無量，偈改觀音菩薩)一心奉請南無極樂世界大勢至菩薩摩訶薩(Mahasthamaprapta Bodhisattva)(想菩薩華臺侍右，如觀音不異，偈改勢至菩薩)一心奉請南無過去阿僧祇劫法藏比丘菩薩摩訶薩(Dharmakara Bhikshu Bodhisattva)(即彌陀因身，修行四十八大愿)
【English Translation】 English version: (From the Great Original Infinite Life Buddha Sutra of the Fifty-Four Buddhas) With one mind, I reverently invite Namo (Homage to) all the Buddhas of the ten directions, including the Immovable Buddha (Acalanatha) of the present in the ten directions, as numerous as the sands of the Ganges River, and all the pure lands. (The Buddhas extend their broad and long tongues to praise the Land of Ultimate Bliss. We must request their protection and mindfulness. From the Sutra of Praising the Pure Land. We should imagine them coming from the ten directions.) With one mind, I reverently invite Namo the Seven Buddhas of the past, the Thousand Buddhas of the future Bhadrakalpa (Fortunate Aeon), and all the Buddhas of the three periods of time. With one mind, I reverently invite Namo Amitabha Buddha (Amitabha) of the Land of Ultimate Bliss. (He is the Lord of Repentance and Vows. We should imagine him leading boundless retinues to my practice place to receive, protect, and be mindful. Each one sheds tears, determined to invite him to come and sit properly in the practice place. The remaining Buddhas and Bodhisattvas are all witnesses. This last invitation follows the Universal Worthy Repentance Method.) With one mind, I reverently invite Namo the Great Vehicle Forty-Eight Vows Infinite Life Sutra, the Sutra of Praise, etc., and all the sutras and dharmas of that Pure Land, all the venerable sutras of the ten directions, and the twelve divisions of the true and pure Dharma treasures. (When contemplating the Dharma of the Pure Land, universally contemplate all the Buddhas, Bodhisattvas, water birds, joyful trees all speaking the wonderful Dharma. Following my invitation, they appear in the practice place, no different from that Pure Land.) (Contemplate the clouds) (The Dharma-nature is like space, invisible. The Dharma treasures in the three places are inconceivable. I now invite them with my three karmas according to the Dharma. May they appear simultaneously and receive offerings.) With one mind, I reverently invite Namo Manjusri Bodhisattva, Samantabhadra Bodhisattva, Ajita Bodhisattva, Anikshiptadhura Bodhisattva, and all the Bodhisattva Mahasattvas. (The verse is the same as inviting the Buddhas, but change it to the great Bodhisattvas. Likewise, when inviting, imagine Manjusri, Samantabhadra, etc., are all in the Pure Land, as the Vow King Sutra says. ○ The word 'all' here encompasses the ten directions and three periods of time.) With one mind, I reverently invite Namo Avalokitesvara Bodhisattva Mahasattva of the Land of Ultimate Bliss. (Imagine the Bodhisattva sitting on a lotus platform, attending to the left of the Buddha, with immeasurable majestic virtue and light. Change the verse to Avalokitesvara Bodhisattva.) With one mind, I reverently invite Namo Mahasthamaprapta Bodhisattva Mahasattva of the Land of Ultimate Bliss. (Imagine the Bodhisattva attending to the right on a lotus platform, no different from Avalokitesvara. Change the verse to Mahasthamaprapta Bodhisattva.) With one mind, I reverently invite Namo Dharmakara Bhikshu Bodhisattva of the past asamkhya (innumerable) kalpas (aeons). (That is, the causal body of Amitabha, cultivating the forty-eight great vows.)
。攝化眾生。當極念此恩德。偈改法藏比丘)一心奉請南無極樂世界新發道意無生不退一生補處諸大菩薩摩訶薩一心奉請南無此土舍利弗等一切聲聞緣覺得道賢聖僧(想遍法界請賢聖僧○一切二字亦該十方三世。下禮拜中亦同)一心奉請此土梵釋四王．一切天眾．摩羅天主．龍鬼諸王．閻羅五道．主善罰惡守護正法護伽藍神一切賢聖(例皆三請來此守護。唯除叩拜)
上所奉請彌陀世尊。觀世音菩薩。大勢至菩薩。清凈海眾一切賢聖。唯愿不捨大慈大悲。他心道眼無礙見聞。身通自在降來道場。安住法座光明遍照。攝取我等哀憐覆護。令得成就菩提願行。釋迦文佛．定光佛等世自在王佛十方三世一切正覺。及文殊師利菩薩．普賢菩薩三乘聖眾。唯愿悉來慈悲攝護。諸天魔梵龍鬼等眾護法諸神一切賢聖悉到道場。安慰堅守同成凈行(三說)。
第六讚歎法(當起立恭敬合掌想。正對彌陀及一一佛前說偈贊愿云)
色如閻浮金 面如凈滿月 身光智慧明 所照無邊際 降伏魔冤眾 善化諸人天 乘彼八正船 能度難度者 聞名得不退 是故應頂禮
(禮起復云)。
以此嘆佛功德。修行大乘無上善根。奉福上界。天龍八部大梵天王三十三天閻羅五道六齋八王行病鬼王各及
【現代漢語翻譯】 現代漢語譯本：攝受和化導眾生，應當極其憶念阿彌陀佛的恩德。（此處的偈頌是為法藏比丘所改）一心奉請南無極樂世界新發道意、無生不退、一生補處的諸大菩薩摩訶薩。一心奉請南無此土的舍利弗（智慧第一的佛陀十大弟子之一）等一切聲聞緣覺（通過聽聞佛法或觀察因緣而覺悟的人）得道賢聖僧（觀想周遍法界，迎請賢聖僧。『一切』二字也包含十方三世，下文禮拜中也是如此）。一心奉請此土的梵天、帝釋天、四大天王、一切天眾、摩羅天主（欲界第六天之主）、龍鬼諸王、閻羅五道（地獄的五種不同苦難）、主善罰惡的神祇、守護正法的護伽藍神（寺廟的守護神）一切賢聖（依照慣例，都迎請三次來此守護，唯獨叩拜除外）。 以上所奉請的彌陀世尊（阿彌陀佛），觀世音菩薩，大勢至菩薩，清凈海眾一切賢聖，唯愿不捨大慈大悲，以他心道眼（能知他人心念的神通）無礙見聞，以身通自在降臨道場，安住法座，光明遍照，攝取我等，哀憐覆護，令我等得以成就菩提願行（覺悟的願望和行動）。釋迦文佛、定光佛（過去佛）、世自在王佛（過去佛）等十方三世一切正覺（已經覺悟的佛），以及文殊師利菩薩（智慧的象徵）、普賢菩薩（大行的象徵）三乘聖眾（聲聞乘、緣覺乘、菩薩乘），唯愿悉來慈悲攝護。諸天魔梵（天神、惡魔、梵天）龍鬼等眾、護法諸神一切賢聖悉到道場，安慰堅守，共同成就清凈之行（唸誦三遍）。 第六，讚歎佛法（應當起立，恭敬合掌，觀想正對阿彌陀佛及每一尊佛像，唸誦偈頌讚愿）： 身色猶如閻浮金（閻浮樹下的黃金），面容好似凈滿月，身光智慧光明亮，照耀無邊無際涯，降伏魔眾和冤敵，善於教化諸人天，乘著八正道之船，能度難度諸眾生，聞聽佛名得不退，因此我等應頂禮。 （禮拜起身，再次唸誦）。 以此讚歎佛的功德，修行大乘無上的善根，奉獻給上界的天龍八部（天眾、龍眾等八類護法神），大梵天王，三十三天（欲界第二天），閻羅五道，六齋八王（持齋的八位國王），行病鬼王以及各位。
【English Translation】 English version: To gather and transform sentient beings, one should deeply remember the kindness of Amitabha Buddha. (This verse is modified for Bhikshu Dharmakara) With one mind, I reverently invite the Mahasattvas of the Land of Ultimate Bliss who have newly awakened the aspiration for enlightenment, are non-retrogressive, and are destined for Buddhahood in their next life. With one mind, I reverently invite all the Shravakas (disciples who learn by hearing the teachings), Pratyekabuddhas (those who attain enlightenment through their own efforts), and virtuous Sangha (community) of this land, such as Shariputra (foremost in wisdom among the Buddha's ten great disciples), who have attained enlightenment (Visualize inviting the virtuous Sangha throughout the Dharma realm. The word 'all' also encompasses the ten directions and three times, as in the prostrations below). With one mind, I reverently invite Brahma, Indra, the Four Heavenly Kings, all the Devas (gods), Mara (the lord of the sixth heaven in the desire realm), the Dragon Kings, the Ghost Kings, the Five Paths of Yama (the five different sufferings of hell), the deities who reward good and punish evil, the Dharma-protecting deities of the Sangharama (monastery), and all the virtuous beings (According to custom, invite them three times to protect this place, except for prostrations). I reverently invite the World Honored One Amitabha (Amitabha Buddha), Avalokiteshvara Bodhisattva, Mahasthamaprapta Bodhisattva, and all the virtuous beings of the Pure Ocean Assembly. May they not abandon their great compassion, and with their mind-reading divine eye (the ability to know the thoughts of others) and unobstructed vision and hearing, and with their supernatural powers, descend to this Dharma assembly, abide on the Dharma seat, radiate light everywhere, gather us in, have pity and protect us, so that we may accomplish the vows and practices of Bodhi (enlightenment). Shakyamuni Buddha, Dipamkara Buddha (past Buddha), Lokesvararaja Buddha (past Buddha), and all the perfectly enlightened Buddhas of the ten directions and three times, as well as Manjushri Bodhisattva (symbol of wisdom), Samantabhadra Bodhisattva (symbol of great practice), and the holy assembly of the Three Vehicles (Shravakayana, Pratyekabuddhayana, Bodhisattvayana), may they all come with compassion to gather and protect us. May all the Devas, Maras, Brahmas (gods, demons, Brahma), Dragons, Ghosts, Dharma-protecting deities, and all virtuous beings come to this assembly, comfort and strengthen us, and together accomplish pure practice (recite three times). Sixth, praise the Dharma (one should stand up, respectfully join palms, visualize facing Amitabha Buddha and each Buddha image, and recite the verse of praise and aspiration): The color of the body is like Jambudvipa gold (gold under the Jambudvipa tree), the face is like the pure full moon, the light of the body is bright with wisdom, illuminating the boundless realms, subduing the hordes of demons and enemies, skillfully transforming all humans and gods, riding the boat of the Eightfold Path, able to deliver those who are difficult to deliver, hearing the name brings non-retrogression, therefore we should prostrate in reverence. (After bowing, recite again). With this praise of the Buddha's merits, cultivating the supreme roots of goodness of the Mahayana, I offer blessings to the upper realms, the eight classes of gods and dragons (eight types of Dharma-protecting deities including gods and dragons), the Great Brahma King, the Thirty-three Heavens (second heaven of the desire realm), the Five Paths of Yama, the Eight Kings of the Six Fast Days (eight kings who observe the fast), the Disease-Spreading Ghost King, and all others.
眷屬此土神祇僧伽藍內護正法者。又為國王帝主土境萬民師僧父母善惡知識造寺檀越十方信施。廣及法界眾生。愿藉此善根平等熏修功德智慧二種莊嚴。臨命終時俱生樂國。
第七禮佛法(次禮佛時須想一切諸佛是我慈父。能令我生諸佛凈土故)一心敬禮本師釋迦牟尼佛(此下要義悉如禮請中說。想云)
(能禮所禮性空寂 感應道交難思議 我此道場如帝珠 釋迦如來影現中 我身影現如來前 頭面接足歸命禮)一心敬禮過去久遠劫中定光佛．光遠佛．龍音佛等五十三佛(當想身如幻化自見。對佛作禮。偈改五十三佛影現中。下去仿此改名)一心敬禮過去久滅世自在王佛一心敬禮東方不動佛等盡東方河沙凈土一切諸佛一心敬禮東南方最上廣大云雷音王佛等盡東南方河沙凈土一切諸佛一心敬禮南方日月光佛等盡南方河沙凈土一切諸佛一心敬禮西南方最上日光名稱功德佛等盡西南方河沙凈土一切諸佛一心敬禮西方放光佛等盡西方河沙凈土一切諸佛一心敬禮西北方無量功德火王光明佛等盡西北方河沙凈土一切諸佛一心敬禮北方無量光嚴通達覺慧佛等盡北方河沙凈土一切諸佛一心敬禮東北方無數百千俱胝廣慧佛等盡東北方河沙凈土一切諸佛一心敬禮上方梵音佛等盡上方河沙凈土一切諸佛一心敬禮下方示
【現代漢語翻譯】 現代漢語譯本： 愿此功德迴向給眷屬、此土神祇、僧伽藍（僧眾居住的園林）內護持正法者。也為國王、帝主、國土、萬民、師僧、父母、善惡知識、建造寺廟的檀越（施主）、十方信眾。廣泛地普及到法界眾生。愿憑藉此善根平等地熏習功德和智慧兩種莊嚴。臨命終時一同往生極樂世界。
第七，禮佛法（接下來禮佛時，須要觀想一切諸佛是我的慈父，能夠令我往生諸佛的清凈國土）一心敬禮本師釋迦牟尼佛（此下要義全部如禮請中所說。觀想說：）
（能禮拜的我和所禮拜的佛，其自性都是空寂的，感應道交，難以思議。我此道場如同帝釋天的寶珠，釋迦如來的身影顯現在其中。我的身影也顯現在如來面前，頭面接足，歸命禮拜。）一心敬禮過去久遠劫中的定光佛（Dīpaṃkara Buddha，又名燃燈佛）、光遠佛、龍音佛等五十三佛（應當觀想自身如幻化一般，自己看見自己對佛作禮。偈頌改為五十三佛的身影顯現在其中。下文仿照此處更改佛名）一心敬禮過去久遠已滅的世自在王佛一心敬禮東方不動佛（Akshobhya Buddha）等盡東方恒河沙數凈土一切諸佛一心敬禮東南方最上廣大云雷音王佛等盡東南方恒河沙數凈土一切諸佛一心敬禮南方日月光佛等盡南方恒河沙數凈土一切諸佛一心敬禮西南方最上日光名稱功德佛等盡西南方恒河沙數凈土一切諸佛一心敬禮西方放光佛等盡西方恒河沙數凈土一切諸佛一心敬禮西北方無量功德火王光明佛等盡西北方恒河沙數凈土一切諸佛一心敬禮北方無量光嚴通達覺慧佛等盡北方恒河沙數凈土一切諸佛一心敬禮東北方無數百千俱胝廣慧佛等盡東北方恒河沙數凈土一切諸佛一心敬禮上方梵音佛等盡上方恒河沙數凈土一切諸佛一心敬禮下方示
【English Translation】 English version: May this merit be dedicated to the family members, the local deities of this land, and those who protect the Dharma within the Saṅghārāma (monastery). Also, for the sake of kings, emperors, the land, all people, teachers, monks, parents, virtuous and unvirtuous friends, the Dānpati (patrons) who build temples, and the faithful donors from the ten directions. May it extend widely to all sentient beings in the Dharma realm. May we, through this root of goodness, equally cultivate the two kinds of adornments: merit and wisdom. May we be reborn together in the Land of Ultimate Bliss at the time of death.
Seventh, the Dharma of Paying Homage to the Buddhas (When paying homage to the Buddhas, one must contemplate that all Buddhas are my compassionate fathers, who can enable me to be reborn in the pure lands of all Buddhas.) With one mind, I reverently pay homage to the original teacher, Śākyamuni Buddha (The essential meaning below is all as described in the invitation. Contemplate and say:)
(The one who bows and the one who is bowed to are both empty in nature; the interaction of response and path is inconceivable. This maṇḍala of mine is like the jewel of Indra; the shadow of Śākyamuni Tathāgata appears within it. My shadow appears before the Tathāgata; I prostrate with my head and face at his feet, taking refuge in him.) With one mind, I reverently pay homage to Dīpaṃkara Buddha (also known as the 'Lamp Lighting Buddha'), Guangyuan Buddha, Longyin Buddha, and the fifty-three Buddhas in the distant past kalpas. (One should contemplate oneself as if transformed, seeing oneself bowing to the Buddhas. Change the verse to 'the shadows of the fifty-three Buddhas appear within it.' Change the names accordingly below.) With one mind, I reverently pay homage to the past, long-extinguished World Sovereign King Buddha. With one mind, I reverently pay homage to Akshobhya Buddha and all the Buddhas in all the pure lands as numerous as the sands of the Ganges River in the East. With one mind, I reverently pay homage to the Supreme Great Cloud Thunder Sound King Buddha and all the Buddhas in all the pure lands as numerous as the sands of the Ganges River in the Southeast. With one mind, I reverently pay homage to Sun Moon Light Buddha and all the Buddhas in all the pure lands as numerous as the sands of the Ganges River in the South. With one mind, I reverently pay homage to the Supreme Sunlight Name Merit Buddha and all the Buddhas in all the pure lands as numerous as the sands of the Ganges River in the Southwest. With one mind, I reverently pay homage to Emitting Light Buddha and all the Buddhas in all the pure lands as numerous as the sands of the Ganges River in the West. With one mind, I reverently pay homage to Immeasurable Merit Fire King Brightness Buddha and all the Buddhas in all the pure lands as numerous as the sands of the Ganges River in the Northwest. With one mind, I reverently pay homage to Immeasurable Light Solemn Penetrating Awareness Wisdom Buddha and all the Buddhas in all the pure lands as numerous as the sands of the Ganges River in the North. With one mind, I reverently pay homage to Innumerable Hundreds of Thousands of Koṭis of Vast Wisdom Buddha and all the Buddhas in all the pure lands as numerous as the sands of the Ganges River in the Northeast. With one mind, I reverently pay homage to Brahma Sound Buddha and all the Buddhas in all the pure lands as numerous as the sands of the Ganges River in the Above. With one mind, I reverently pay homage to Showing
現一切妙法正理常放火王勝德光明佛等盡下方河沙凈土一切諸佛一心敬禮往古來今三世諸佛七佛世尊賢劫千佛一心敬禮極樂世界阿彌陀佛(應三禮。改偈云。為求往生接足禮)一心敬禮極樂世界佛菩薩等所說經法。乃至水鳥樂樹一切法音清凈法藏(偈云)
(真空法性如虛空 常住法寶難思議 我身影現法寶前 一一皆悉歸命禮)一心敬禮大乘四十八愿無量壽經．稱讚經等十方一切尊經十二部真凈法藏(偈如前)一心敬禮極樂世界觀世音菩薩摩訶薩(偈同禮佛。但改菩薩)一心敬禮極樂世界大勢至菩薩摩訶薩一心敬禮過去阿僧祗劫法藏比丘菩薩摩訶薩一心敬禮極樂世界一生補處諸大菩薩摩訶薩一心敬禮極樂世界無生不退諸大菩薩摩訶薩一心敬禮極樂世界新發道意菩薩及十方來生凈土一切菩薩摩訶薩一心敬禮文殊師利菩薩．普賢菩薩．彌勒菩薩．常精進菩薩等盡十方一切諸大菩薩摩訶薩一心敬禮大智舍利弗．阿難持法者諸大聲聞緣覺一切得道賢聖僧(想偈已。不起于地運下懺悔)
第八懺愿法(總有五法。今舉初后故明懺愿)
一明懺悔(悔有事理應並運。事則竭三業不惜身命。流血雨淚披露罪根不敢覆諱。理則觀罪實相。能懺所懺皆悉寂滅如余廣說。知事理已。等心普為一切懺悔。想云)
【現代漢語翻譯】 現代漢語譯本 一心敬禮現一切妙法正理常放火王勝德光明佛（指佛的名號）等盡下方恒河沙數凈土的一切諸佛，一心敬禮往昔、現在、未來三世諸佛，七佛世尊（過去七位佛陀）以及賢劫千佛（賢劫中的一千位佛陀），一心敬禮極樂世界阿彌陀佛（西方極樂世界的教主）。（應行三次禮拜。可將偈頌改為：為求往生，接足禮拜）一心敬禮極樂世界佛、菩薩等所說的經法，乃至水鳥、樂樹等一切法音，這些都是清凈的法藏。（偈頌） （真空法性如同虛空，常住的法寶難以思議，我的身影顯現在法寶前，一一都歸命禮拜。）一心敬禮大乘四十八愿無量壽經（《無量壽經》，講述阿彌陀佛及其極樂世界的經典）、稱讚經等十方一切尊經，十二部真凈法藏。（偈頌如前）一心敬禮極樂世界觀世音菩薩摩訶薩（觀世音菩薩，具有大慈悲的菩薩）。（偈頌同禮佛，但將『佛』改為『菩薩』）一心敬禮極樂世界大勢至菩薩摩訶薩（大勢至菩薩，代表光明和智慧的菩薩）一心敬禮過去阿僧祇劫（極長的時間單位）法藏比丘菩薩摩訶薩（阿彌陀佛的前身，當時是一位比丘）一心敬禮極樂世界一生補處諸大菩薩摩訶薩（指下一世將成佛的菩薩）一心敬禮極樂世界無生不退諸大菩薩摩訶薩（指證得無生法忍，永不退轉的菩薩）一心敬禮極樂世界新發道意菩薩及十方來生凈土的一切菩薩摩訶薩（指新發菩提心以及從十方世界往生到凈土的菩薩）一心敬禮文殊師利菩薩（代表智慧的菩薩）、普賢菩薩（代表實踐的菩薩）、彌勒菩薩（未來佛）、常精進菩薩等盡十方一切諸大菩薩摩訶薩一心敬禮大智舍利弗（釋迦牟尼佛的十大弟子之一，以智慧著稱）、阿難持法者（釋迦牟尼佛的十大弟子之一，以多聞強記著稱）以及諸大聲聞緣覺（聲聞和緣覺，佛教中的兩種修行者）一切得道賢聖僧（指所有證悟的聖賢僧眾）。（想偈頌完畢，不起身，開始下面的懺悔） 第八懺愿法（總共有五種方法，這裡只舉出最初和最後兩種，所以說是懺愿） 一、明懺悔（懺悔有事懺和理懺，應該同時進行。事懺是指竭盡身口意三業，不惜身命，流血雨淚，徹底揭露罪根，不敢隱瞞。理懺是指觀察罪的實相，能懺悔的人和所懺悔的罪都寂滅，如同其他地方廣泛所說的那樣。瞭解了事懺和理懺之後，以平等心普遍為一切眾生懺悔。心中想著：）
【English Translation】 English version I wholeheartedly pay homage to all the Buddhas, including the Buddha of Wonderful Dharma, Righteous Principle, Constantly Emitting Fire King, Supreme Virtue, and Bright Light (referring to the name of a Buddha), throughout all the pure lands as numerous as the sands of the lower Ganges River. I wholeheartedly pay homage to the Buddhas of the past, present, and future, the Seven Buddhas of the Past (the seven Buddhas of antiquity), and the Thousand Buddhas of the Auspicious Kalpa (the thousand Buddhas of this fortunate era). I wholeheartedly pay homage to Amitabha Buddha (the lord of the Western Pure Land of Ultimate Bliss) in the Land of Ultimate Bliss. (Perform three prostrations. The verse can be changed to: 'Seeking rebirth, I bow at your feet.') I wholeheartedly pay homage to the sutras and teachings spoken by the Buddhas and Bodhisattvas in the Land of Ultimate Bliss, and even to the sounds of Dharma from water birds and musical trees, all of which are pure Dharma treasures. (Verse) (The true emptiness of Dharma-nature is like space; the eternal Dharma-jewel is inconceivable. My form appears before the Dharma-jewel; I take refuge and pay homage to each and every one.) I wholeheartedly pay homage to the Great Vehicle's Sutra of Immeasurable Life with Forty-Eight Vows (the 'Larger Sutra of Immeasurable Life,' which describes Amitabha Buddha and his Pure Land), the Sutra of Praise, and all the venerable sutras of the ten directions, the twelve divisions of the true and pure Dharma treasure. (Verse as before) I wholeheartedly pay homage to the Bodhisattva Mahasattva Avalokiteshvara (Guanyin, the Bodhisattva of great compassion) in the Land of Ultimate Bliss. (Verse is the same as for paying homage to the Buddha, but change 'Buddha' to 'Bodhisattva') I wholeheartedly pay homage to the Bodhisattva Mahasattva Mahasthamaprapta (the Bodhisattva representing light and wisdom) in the Land of Ultimate Bliss. I wholeheartedly pay homage to the Bhikshu Bodhisattva Dharmakara (the past life of Amitabha Buddha, when he was a monk) of countless kalpas (extremely long periods of time) ago. I wholeheartedly pay homage to all the great Bodhisattvas who are one lifetime away from Buddhahood in the Land of Ultimate Bliss (referring to Bodhisattvas who will become Buddhas in their next life). I wholeheartedly pay homage to all the great Bodhisattvas who have attained non-birth and non-retrogression in the Land of Ultimate Bliss (referring to Bodhisattvas who have realized the non-origination of phenomena and will never regress). I wholeheartedly pay homage to the Bodhisattvas who have newly generated the aspiration for enlightenment and all the Bodhisattvas who have been reborn in the Pure Land from the ten directions in the Land of Ultimate Bliss. I wholeheartedly pay homage to the Bodhisattva Manjushri (representing wisdom), the Bodhisattva Samantabhadra (representing practice), the Bodhisattva Maitreya (the future Buddha), the Bodhisattva Constant Progress, and all the great Bodhisattvas throughout the ten directions. I wholeheartedly pay homage to the greatly wise Shariputra (one of the ten great disciples of Shakyamuni Buddha, known for his wisdom), Ananda, the holder of the Dharma (one of the ten great disciples of Shakyamuni Buddha, known for his excellent memory), and all the great Shravakas and Pratyekabuddhas (two types of practitioners in Buddhism), and all the virtuous and holy Sangha (referring to all the enlightened and virtuous monastic community). (After contemplating the verse, without rising, proceed to the following repentance) The Eighth Method of Repentance and Vows (There are a total of five methods; here, only the first and last are mentioned, hence 'repentance and vows') 1. Clarifying Repentance (Repentance includes both factual and principle-based repentance, which should be practiced simultaneously. Factual repentance refers to exhausting the three karmas of body, speech, and mind, not sparing life, shedding tears of blood, thoroughly exposing the roots of sin, and not daring to conceal them. Principle-based repentance refers to observing the true nature of sin, where both the repenter and the sin being repented are extinguished, as explained extensively elsewhere. Having understood factual and principle-based repentance, with an equal mind, universally repent for all beings. Contemplate:)
(我及眾生。無始常為三業六根重罪所障。不見諸佛不知出要。但順生死不知妙理。我今雖知。猶與一切眾生同爲一切重罪所障。今對彌陀十方佛前普為眾生歸命懺悔。唯愿加護令障消滅。 想已云)。
普為法界一切眾生。悉愿斷除三障。至誠懺悔。
(執爐叩下。運逆順十心。始背真逐妄名順十心。今背妄向真名逆十心。有事有理應細思之。從初至撥無因果是順。下是逆。至正陳懺悔時亦須扶此逆順之意。想云)。
(我與眾生無始來今。由愛見故內計我人。 外加惡友。 不隨喜他一毫之善。 唯遍三業廣造重罪。 事雖不廣噁心遍佈。 晝夜相續無有間斷。 覆諱過失不欲人知。 不畏惡道 無慚無愧。 撥無因果。 故於今日深信因果。 生重慚愧 生大怖畏。 發露懺悔 斷相續心。 發菩提心斷惡修善。 勤䇿三業翻昔重過。 隨喜凡聖一毫之善。 念十方佛有大福慧。能救㧞我及諸眾生。從二死海置三德岸。 從無始來不知諸法本性空寂。廣造眾惡。今知空寂。為求菩提為眾生故。廣修諸善遍斷眾惡。唯愿十方諸佛彌陀世尊慈悲攝受。聽我懺悔。想已云)。
我弟子(某甲)至心懺悔。十方諸佛真實見知。我及眾生本性清凈。諸佛住處名常寂光。遍在剎那及一切法。而
【現代漢語翻譯】 現代漢語譯本： （我及一切眾生，從無始以來，常被身、口、意三業和眼、耳、鼻、舌、身、意六根的深重罪業所障礙，不能見到諸佛，不知道脫離生死輪迴的要道，只是順著生死流轉，不明白微妙的真理。我現在雖然明白了，仍然和一切眾生一樣，被一切深重罪業所障礙。現在面對阿彌陀佛（Amitabha）和十方諸佛，普遍地為眾生歸依、懺悔，只希望佛力加持，使罪業消除。（想念完畢后說）
普遍地為法界一切眾生，都希望斷除三障（煩惱障、業障、報障），至誠懺悔。
（拿著香爐叩拜。運用逆、順十心。開始時背離真如而追逐虛妄，稱為順十心；現在背離虛妄而趨向真如，稱為逆十心。其中事相和道理應該仔細思考。從最初的否定因果是順，下面是逆。到正式陳述懺悔時，也必須扶助這逆順之意。想念道）
（我與眾生從無始以來直到現在，由於貪愛和邪見，在內心算計我與他人，在外結交惡友，不隨喜他人哪怕一絲一毫的善行，只是通過身、口、意三業廣泛地造作深重罪業。事情雖然做得不多，但惡念卻遍佈，晝夜相續沒有間斷，掩蓋過失不希望別人知道，不畏懼惡道，沒有慚愧之心，否定因果。所以在今天，我深信因果，生起深重的慚愧心，生起極大的恐懼心，發露懺悔，斷絕罪業的相續之心，發起菩提心，斷除惡行，修習善行，勤勉地策勵身、口、意三業，翻轉過去深重的罪過，隨喜凡夫和聖人哪怕一絲一毫的善行，憶念十方諸佛具有廣大的福德和智慧，能夠救拔我和一切眾生，從二死（分段生死、變易生死）之海，安置到三德（法身德、般若德、解脫德）的彼岸，從無始以來不知道諸法本性空寂，廣泛地造作各種惡業。現在知道諸法是空寂的，爲了求得菩提，爲了救度眾生，廣泛地修習各種善行，普遍地斷除各種惡行。只希望十方諸佛、阿彌陀佛世尊（Amitabha）慈悲攝受，聽我懺悔。想念完畢后說）
我弟子（某甲）至誠懺悔。十方諸佛真實知見。我和眾生的本性清凈，諸佛居住的地方名為常寂光（eternal light），遍在於剎那和一切法之中，然而
【English Translation】 English version: (I and all sentient beings, from beginningless time, have been constantly obstructed by the heavy sins of the three karmas (body, speech, and mind) and the six roots (eyes, ears, nose, tongue, body, and mind), unable to see the Buddhas, not knowing the essential path to escape from the cycle of birth and death, merely following the flow of birth and death, not understanding the subtle truth. Although I now understand, I am still, like all sentient beings, obstructed by all heavy sins. Now, facing Amitabha (Amitabha) and the Buddhas of the ten directions, I universally take refuge and repent for all sentient beings, only hoping for the Buddhas' compassionate protection to eliminate these obstructions. (After contemplation, say)
Universally for all sentient beings in the Dharma realm, may they all cut off the three obstacles (affliction obstacle, karma obstacle, retribution obstacle), and sincerely repent.
(Holding the incense burner and bowing down. Apply the ten reverse and sequential minds. Initially, turning away from the true nature and pursuing delusion is called the sequential ten minds; now, turning away from delusion and towards truth is called the reverse ten minds. The phenomena and principles within should be carefully considered. From the initial denial of cause and effect is sequential, the following is reverse. When formally stating repentance, one must also support this intention of reverse and sequential. Contemplate)
(I and sentient beings, from beginningless time until now, due to love and wrong views, inwardly calculating self and others, outwardly associating with evil friends, not rejoicing in even a hair's breadth of goodness in others, but extensively creating heavy sins through the three karmas of body, speech, and mind. Although the deeds may not be extensive, the evil thoughts are pervasive, continuing day and night without interruption, concealing faults and not wanting others to know, not fearing evil paths, without shame or remorse, denying cause and effect. Therefore, today, I deeply believe in cause and effect, generate deep shame and remorse, generate great fear, reveal and repent, cut off the continuous mind of sin, generate Bodhicitta (the aspiration for enlightenment), cut off evil deeds, cultivate good deeds, diligently encourage the three karmas of body, speech, and mind, reverse the heavy transgressions of the past, rejoice in even a hair's breadth of goodness in ordinary beings and sages, remember the Buddhas of the ten directions who possess great merit and wisdom, able to rescue me and all sentient beings, from the sea of the two deaths (segmental death, transformational death), placing us on the shore of the three virtues (Dharmakaya virtue, Prajna virtue, liberation virtue), from beginningless time not knowing the empty and still nature of all dharmas, extensively creating various evil deeds. Now knowing that all dharmas are empty and still, in order to seek Bodhi (enlightenment), in order to save sentient beings, extensively cultivate various good deeds, universally cut off various evil deeds. Only hoping that the Buddhas of the ten directions, Amitabha Buddha (Amitabha), will compassionately receive and listen to my repentance. (After contemplation, say)
I, your disciple (name), sincerely repent. The Buddhas of the ten directions truly know and see. The original nature of me and sentient beings is pure. The place where the Buddhas reside is called Eternal Light (eternal light), pervading every moment and all dharmas, and yet
我不了妄計我人。于平等法中而起分別。于清凈心中而生染著。以是顛倒五欲因緣。生死循環經歷三界。坐此相續不念出期。而復于中造極惡業。四重五逆及一闡提。非毀大乘謗破三寶。謗無諸佛斷學般若。用十方僧物。用佛塔物。污梵行人。習近惡法。于破戒者更相贊護。三乘道人種種毀罵。內覆過失外現威儀。常以五邪招納四事。不凈說法。非律教人。因佛出家反破佛法。違逆師長如法教誨。恣行貪恚無慚恥心。以是因緣諸惡業力。命終當墮阿鼻地獄。猛火熾然受無量苦。千萬億劫無解脫期。今始覺知生大慚愧生大怖畏。 十方世尊阿彌陀佛。久已於我生大悲心。無數劫來為度我故。修菩薩道不惜身命。今已得佛大悲滿足。真實能為一切救護。今我造惡必墮三塗。愿起哀憐受我懺悔。重罪得滅諸惡消除。乃至娑婆生因永盡。諸佛凈土如願往生。當命終時悉無障礙。(起云)。
懺悔已。歸命禮阿彌陀佛及一切三寶。
(三叩于地。三處作禮。一彌陀世尊。二凈土三寶。三十方三寶。應三說懺悔等文。若時促一說無妨。下四悔準此)。
二明勸請(想對十方一切佛前長跪勸請。請有二義。一請說法。二請久住。世意亦在說法。十方諸佛以道眼力。知我勸請。唯愿久住轉正法輪。所在生處常能勸請
【現代漢語翻譯】 現代漢語譯本：我不去虛妄地算計他人，在平等的佛法中卻生起分別之心，在清凈的心中反而產生染著。因為這些顛倒的五欲因緣，生死輪迴，經歷三界。因此相續不斷，不曾想過要脫離。而且還在其中造作極惡的罪業，如四重罪、五逆罪以及成為斷善根的一闡提（Icchantika，斷絕善根的人）。誹謗大乘佛法，詆譭破壞佛法僧三寶。謗無諸佛，斷絕學習般若（Prajna，智慧）。盜用十方僧眾的財物，盜用佛塔的財物，玷污清凈的修行人，親近惡法。對於破戒的人，互相贊護。對於三乘的修行人，進行各種譭謗謾罵。內心掩蓋過失，外表卻裝出威嚴的樣子。常常用五種邪法來招攬四事供養。以不清凈的方式說法，用不符合戒律的方式教導他人。因為佛而出家，反而破壞佛法。違逆師長如法的教誨，放縱貪婪和嗔恨，沒有慚愧之心。因為這些因緣和各種惡業的力量，命終之後應當墮入阿鼻地獄（Avici Hell，無間地獄），猛烈的火焰燃燒，遭受無量的痛苦。千萬億劫都沒有解脫的期限。現在才開始覺知，生起極大的慚愧心，生起極大的恐懼心。 十方世界的世尊阿彌陀佛（Amitabha Buddha），長久以來對我生起大悲心。無數劫以來爲了度化我，修菩薩道，不惜身命。現在已經成佛，大悲心圓滿具足，真實能夠為一切眾生提供救護。現在我造作惡業，必定墮入三惡道。愿您發起哀憐之心，接受我的懺悔。使我的重罪得以滅除，各種惡業得以消除。乃至在娑婆世界（Sahā World，我們所處的世界）的生因永遠斷絕，在諸佛的清凈國土，如願往生。當命終之時，沒有任何障礙。（起立） 懺悔完畢，歸命禮敬阿彌陀佛以及一切三寶。 （向地面叩頭三次。在三個地方作禮。一、禮敬彌陀世尊。二、禮敬凈土三寶。三、禮敬十方三寶。應當唸誦三次懺悔等文。如果時間緊迫，唸誦一次也可以。下面的四種懺悔也參照這個方法）。 二、闡明勸請（想像面對十方一切諸佛長跪勸請。勸請有兩種含義。一是請佛說法，二是請佛長久住世。世俗的意義也在於請佛說法。十方諸佛以道眼之力，知道我的勸請。唯愿諸佛長久住世，轉動正法輪。無論我身在何處，都能常常勸請。）
【English Translation】 English version: I do not falsely calculate others, yet I give rise to discrimination in the Dharma of equality, and generate attachments in a pure mind. Because of these inverted causes and conditions of the five desires, I cycle through birth and death, experiencing the three realms. Thus, I continue without ceasing, never thinking of liberation. Moreover, I create extremely evil karma within this cycle, such as the four major offenses, the five rebellious acts, and becoming an Icchantika (one who has severed their roots of goodness). I slander the Mahayana teachings, defame and destroy the Triple Gem (Buddha, Dharma, Sangha). I deny the existence of all Buddhas, and cut off the learning of Prajna (wisdom). I misuse the property of the Sangha of the ten directions, and the property of the Buddha's stupas. I defile pure practitioners, and associate with evil practices. I mutually protect those who have broken the precepts. I revile and slander practitioners of the Three Vehicles. I conceal my faults internally and display an outward appearance of dignity. I constantly use the five heterodoxies to attract the four offerings. I preach the Dharma in an impure manner, and teach others in ways that do not accord with the precepts. Having left home because of the Buddha, I instead destroy the Buddha's teachings. I disobey the lawful teachings of my teachers and elders, indulging in greed and hatred without any sense of shame. Because of these causes and conditions and the power of various evil karmas, upon death, I shall fall into the Avici Hell (the hell of incessant suffering), where fierce flames burn and I endure immeasurable suffering. For countless eons, there will be no hope of liberation. Now I begin to realize this, and I feel great shame and great fear. Amitabha Buddha, the World-Honored One of the ten directions, has long held great compassion for me. For countless eons, for the sake of liberating me, He cultivated the Bodhisattva path, not sparing His own life. Now He has attained Buddhahood, His great compassion is fully complete, and He is truly able to provide salvation for all beings. Now I have created evil karma and will surely fall into the three evil realms. I beseech you to have compassion and accept my repentance. May my heavy sins be extinguished and all evil karma be eliminated, so that even the causes of birth in the Saha World (this world we inhabit) may be forever exhausted, and I may be reborn in the pure lands of all Buddhas, as I wish. When I come to the end of my life, may there be no obstacles. (Rise) Having repented, I take refuge in Amitabha Buddha and all the Triple Gem. (Kneel and touch the ground three times. Bow in three places: first, to Amitabha Buddha; second, to the Pure Land Triple Gem; third, to the Triple Gem of the ten directions. The text of repentance should be recited three times. If time is short, reciting it once is acceptable. The following four repentances should be done in the same way.) Second, explaining the exhortation (imagine kneeling before all the Buddhas of the ten directions and exhorting them. There are two meanings to exhortation: first, to request the Buddhas to preach the Dharma; second, to request the Buddhas to remain in the world for a long time. The worldly meaning is also to request the Buddhas to preach the Dharma. The Buddhas of the ten directions, with their power of the Dharma-eye, know my exhortation. I only wish that the Buddhas will remain in the world for a long time and turn the wheel of the Dharma. Wherever I am born, may I always be able to exhort.)
)
我弟子(某甲)至心勸請。十方所有世間燈。最初成就菩提者。我今一切皆勸請。轉于無上妙法輪。諸佛若欲示涅槃。我悉至誠而勸請。唯愿久住剎塵劫。利樂一切諸眾生。
勸請已。歸命禮阿彌陀佛及一切三寶。
三明髓喜(十方凡聖一毫之善。我亦隨喜。善根福德能令見者生喜。我隨彼喜)
我弟子(某甲)至心隨喜。十方一切諸眾生。二乘有學及無學。一切如來與菩薩。所有功德皆隨喜。
隨喜已。歸命禮阿彌陀佛一切三寶。
四明迴向(無始至今一毫之善𢌞向三有。故今悔之誓求菩提)
我弟子(某甲)至心迴向。所有禮讚供養福。請佛住世轉法輪。隨喜懺悔諸善根。迴向眾生及佛道。
迴向已。歸命禮阿彌陀佛及一切三寶。
五明發愿(大體須滅罪除障。扶四弘誓。隨喜菩提。求生凈土想。的對彌陀余佛菩薩證明)
我弟子(某甲)至心發願。愿共修凈行人三業所生一切諸善莊嚴凈愿。福智現前。愿得 彌陀世尊．觀音．勢至慈悲攝受。為我現身。放凈光明照燭我等。諸根寂靜二障消除。樂修凈行身心潤澤。唸唸不失凈土善根。及於夢中常見彼國眾妙莊嚴。慰悅我心令生精進。愿得臨命終時預知時至。盡除障礙慧念增明。身無病苦心不
【現代漢語翻譯】 現代漢語譯本 我弟子(某甲)至誠勸請。十方所有世間燈（指引世間眾生的佛陀），最初成就菩提者（最初證悟的佛陀）。我今一切皆勸請，轉于無上妙法輪（懇請佛陀宣講無上妙法）。諸佛若欲示涅槃（如果諸佛想要示現涅槃），我悉至誠而勸請，唯愿久住剎塵劫（懇請諸佛長久住世，如微塵般無數劫），利樂一切諸眾生（利益和快樂一切眾生）。 勸請已，歸命禮阿彌陀佛及一切三寶。 三明髓喜（十方凡聖一毫之善，我亦隨喜。善根福德能令見者生喜，我隨彼喜） 我弟子(某甲)至誠隨喜。十方一切諸眾生，二乘有學及無學（聲聞和緣覺乘中有學位的和無學位的修行者），一切如來與菩薩，所有功德皆隨喜。 隨喜已，歸命禮阿彌陀佛一切三寶。 四明迴向（無始至今一毫之善迴向三有，故今悔之誓求菩提） 我弟子(某甲)至誠迴向。所有禮讚供養福，請佛住世轉法輪，隨喜懺悔諸善根，迴向眾生及佛道。 迴向已，歸命禮阿彌陀佛及一切三寶。 五明發愿（大體須滅罪除障，扶四弘誓，隨喜菩提，求生凈土想，的對彌陀余佛菩薩證明） 我弟子(某甲)至誠發願。愿共修凈行人三業所生一切諸善莊嚴凈愿。福智現前。愿得彌陀世尊（阿彌陀佛）．觀音（觀世音菩薩）．勢至（大勢至菩薩）慈悲攝受。為我現身。放凈光明照燭我等。諸根寂靜二障消除。樂修凈行身心潤澤。唸唸不失凈土善根。及於夢中常見彼國眾妙莊嚴。慰悅我心令生精進。愿得臨命終時預知時至。盡除障礙慧念增明。身無病苦心不
【English Translation】 English version I, your disciple (name), sincerely urge and invite. All the lights of the world in the ten directions (referring to the Buddhas who guide sentient beings), those who first attained Bodhi (the Buddhas who first achieved enlightenment). I now urge and invite all of you to turn the unsurpassed wonderful Dharma wheel (earnestly request the Buddhas to preach the unsurpassed wonderful Dharma). If the Buddhas wish to show Parinirvana (if the Buddhas intend to manifest Nirvana), I sincerely urge and invite them to abide for kalpas as numerous as dust particles (earnestly request the Buddhas to remain in the world for countless kalpas like dust particles), to benefit and bring joy to all sentient beings. Having urged and invited, I take refuge in Amitabha Buddha and all the Three Jewels. Threefold Joy (I rejoice in even the slightest good of all sages and ordinary beings in the ten directions. May the roots of goodness and merit cause joy in those who see it, I rejoice in their joy). I, your disciple (name), sincerely rejoice. In all the merits of all sentient beings in the ten directions, the Shravakas and Pratyekabuddhas with learning and without learning (the practitioners of the Hearer and Solitary Realizer vehicles who have and have not attained the state of no more learning), all Tathagatas and Bodhisattvas. Having rejoiced, I take refuge in Amitabha Buddha and all the Three Jewels. Fourfold Dedication (From beginningless time until now, I dedicate even the slightest good towards the Three Realms, therefore I now repent and vow to seek Bodhi). I, your disciple (name), sincerely dedicate. All the merit from prostrations, praises, and offerings, requesting the Buddhas to abide in the world and turn the Dharma wheel, rejoicing in and repenting of all roots of goodness, I dedicate them to sentient beings and the path to Buddhahood. Having dedicated, I take refuge in Amitabha Buddha and all the Three Jewels. Fivefold Aspiration (Generally, it is necessary to eliminate offenses and remove obstacles, support the Four Great Vows, rejoice in Bodhi, aspire to be reborn in the Pure Land, and have Amitabha Buddha and other Buddhas and Bodhisattvas as witnesses). I, your disciple (name), sincerely make this vow. I wish to share all the pure vows and adornments of goodness generated by the three karmas of those who cultivate Pure Land practice together. May blessings and wisdom manifest before me. I wish to be compassionately received by Amitabha Buddha (Amitabha Buddha), Avalokiteshvara (Avalokiteshvara Bodhisattva), and Mahasthamaprapta (Mahasthamaprapta Bodhisattva). May they manifest before me. May they emit pure light to illuminate us. May our senses be stilled and the two obstacles eliminated. May we joyfully cultivate pure practice and have our bodies and minds nourished. May we never lose the roots of goodness for the Pure Land in every thought. And may we often see the wonderful adornments of that land in our dreams. May it comfort my heart and inspire diligence. May I know in advance when my life will end. May all obstacles be removed and wisdom and mindfulness be increased. May my body be free from illness and my mind not
顛倒。面奉 彌陀及諸眷屬。歡喜快樂。於一剎那即得往生極樂世界。到已自見生蓮華中。蒙佛授記。得授記已。自在化身微塵佛剎。隨順眾生而為利益。能令佛剎塵數眾生髮菩提心。俱時離苦皆共往生 阿彌陀佛極樂世界。如是行愿唸唸現前。盡未來時相續不斷。身語意業常作佛事。(發願乃往生正行。須具足。三說不同。前四悔隨時廣略)。
發願已。歸命禮阿彌陀佛及一切三寶。
第九旋繞誦經法(各整衣服立定少頃。想三寶賢聖畟塞道場。各坐法座見身。一一繞法座安詳而轉。然後稱念云)南無佛南無法南無僧南無釋迦牟尼佛南無世自在王佛南無阿彌陀佛南無觀世音菩薩南無大勢至菩薩南無文殊師利菩薩南無普賢菩薩南無清凈大海眾菩薩摩訶薩
(如是三稱。誦阿彌陀經或十六觀經。誦畢復三稱。當稱誦時。聲名句文空無所得。猶空鳥跡豈可取著。身語意三如影響焰。雖皆不實感應俱在。自見其身各旋法座。或多或少經畢為期。次云)。自歸於佛 當愿眾生 體解大道 發無上心自歸於法 當愿眾生 深入經藏 智慧如海自歸於僧 當愿眾生 統理大眾 一切無礙和南聖眾
(首者跪云)。
白眾等聽說 經中如來偈 何不力為善 念道之自然 宜各勤精進 努力自
【現代漢語翻譯】 現代漢語譯本 顛倒。愿（我）面見 阿彌陀佛（Amitabha，梵語，意為無量光佛）及其所有眷屬，（心中）充滿歡喜快樂，在一剎那間就能往生到極樂世界。到達極樂世界后，自然能看到自己從蓮花中化生，蒙受佛的授記。得到授記后，便能自在地化身到如微塵般眾多的佛剎（Buddha-kshetra，梵語，佛所居住的國土），隨順各種眾生的根器和需要而為他們帶來利益，能夠令如佛剎塵數般眾多的眾生髮起菩提心（Bodhi-citta，梵語，覺悟之心），同時脫離痛苦，共同往生到 阿彌陀佛（Amitabha）的極樂世界。這樣的行愿唸唸相續，在未來的時間裡永不間斷，身語意三業常常都在做利益眾生的佛事。（發願是往生的正行，必須具足。三次發願的內容略有不同，前面的四種懺悔可以根據情況增加或減少）。 發願完畢，歸命禮敬 阿彌陀佛（Amitabha）及一切三寶（Triratna，梵語，佛、法、僧）。 第九，旋繞誦經法（大家整理好衣服站立片刻，觀想三寶賢聖充滿整個道場，各自坐在法座上，看到自己的身體，然後圍繞法座安詳地轉動，然後稱念）南無佛、南無法、南無僧、南無 釋迦牟尼佛（Sakyamuni，梵語，佛教的創始人）、南無 世自在王佛（Lokesvararaja Buddha）、南無 阿彌陀佛（Amitabha）、南無 觀世音菩薩（Avalokitesvara，梵語，又稱觀音菩薩，意為觀世間聲音的菩薩）、南無 大勢至菩薩（Mahasthamaprapta，梵語，又稱勢至菩薩，代表智慧之光）、南無 文殊師利菩薩（Manjusri，梵語，代表智慧）、南無 普賢菩薩（Samantabhadra，梵語，代表行愿）、南無 清凈大海眾菩薩摩訶薩（Bodhisattva-Mahasattva，梵語，指 महान् सत्त्व，偉大的菩薩）。 （像這樣稱念三遍，誦讀《阿彌陀經》或《十六觀經》。誦讀完畢后再次稱念三遍。在稱念誦讀的時候，聲音、名號、語句、文字都應當視為空無所得，就像鳥飛過天空不留下痕跡一樣，不應執著。身、語、意三業如同回聲、光影、火焰一樣，雖然都不是真實的，但感應卻真實存在。觀想自己圍繞法座轉動，或多或少，以誦經完畢為限。接著說：）自己歸依佛，當愿眾生，體悟瞭解大道，發起無上菩提心；自己歸依法，當愿眾生，深入經藏，智慧如海；自己歸依僧，當愿眾生，統理大眾，一切沒有障礙。和南聖眾（敬禮聖眾）。 （領頭的人跪下說：） 告訴大家，聽我說，經中的如來偈語說：為什麼不努力行善，唸誦佛道的自然規律，應該各自勤奮精進，努力自勉。
【English Translation】 English version Overturned. May (I) face Amitabha (Amitabha, Sanskrit, meaning Infinite Light Buddha) and all his retinue, (with a heart) full of joy and happiness, and be reborn in the Pure Land of Ultimate Bliss in an instant. Upon arrival, one will naturally see oneself being born from a lotus flower, receiving the Buddha's prediction. Having received the prediction, one can freely transform into Buddha-lands as numerous as dust particles, benefiting beings according to their capacities and needs, enabling countless beings like the dust particles of Buddha-lands to generate Bodhicitta (Bodhi-citta, Sanskrit, the mind of enlightenment), simultaneously escaping suffering and being reborn together in the Pure Land of Amitabha. Such vows and practices arise in every thought, continuing uninterrupted into the future, with body, speech, and mind constantly engaged in Buddha-activities that benefit beings. (Making vows is the proper practice for rebirth, which must be complete. The three vows are slightly different, and the preceding four repentances can be increased or decreased as appropriate). Having completed the vows, take refuge in Amitabha and all the Three Jewels (Triratna, Sanskrit, Buddha, Dharma, Sangha). Ninth, the practice of circumambulating and reciting scriptures (Everyone adjusts their clothes and stands for a moment, visualizing the Three Jewels and sages filling the entire Dharma assembly, each sitting on their Dharma seat, seeing their own body, and then circumambulating the Dharma seat peacefully, then reciting) Homage to the Buddha, Homage to the Dharma, Homage to the Sangha, Homage to Sakyamuni Buddha (Sakyamuni, Sanskrit, the founder of Buddhism), Homage to Lokesvararaja Buddha, Homage to Amitabha, Homage to Avalokitesvara Bodhisattva (Avalokitesvara, Sanskrit, also known as Guanyin Bodhisattva, meaning the Bodhisattva who observes the sounds of the world), Homage to Mahasthamaprapta Bodhisattva (Mahasthamaprapta, Sanskrit, also known as the Bodhisattva of Great Strength, representing the light of wisdom), Homage to Manjusri Bodhisattva (Manjusri, Sanskrit, representing wisdom), Homage to Samantabhadra Bodhisattva (Samantabhadra, Sanskrit, representing practice and vows), Homage to the Pure Ocean Assembly of Bodhisattva-Mahasattvas (Bodhisattva-Mahasattva, Sanskrit, referring to महान् सत्त्व, great Bodhisattvas). (Recite this three times, then recite the 'Amitabha Sutra' or the 'Sixteen Contemplations Sutra'. After reciting, recite it again three times. When reciting, the sound, name, sentence, and words should all be regarded as empty and unattainable, just like birds flying across the sky without leaving a trace, and should not be attached to. Body, speech, and mind are like echoes, shadows, and flames, although they are not real, the responses are real. Visualize oneself circumambulating the Dharma seat, more or less, until the recitation is finished. Then say:) I take refuge in the Buddha, may all beings understand the Great Path and generate the unsurpassed Bodhicitta; I take refuge in the Dharma, may all beings deeply enter the Sutra Treasury and have wisdom like the ocean; I take refuge in the Sangha, may all beings lead the assembly without any obstacles. Homage to the Holy Assembly. (The leader kneels and says:) Tell everyone, listen to me, the verse of the Tathagata in the sutra says: Why not strive to do good, contemplate the natural laws of the Buddha-path, each should diligently strive forward, and encourage oneself.
求之 必得超絕去 往生安養國 橫截五惡道 惡趣自然閉 升道無窮極 易往而無人 何不棄世事 勤行求道德 各得極長生 壽樂無窮極
第十坐禪法
當於一處繩床西向。易觀想故。表正向故。跏趺端坐。項脊相對。不昂不傴。調和氣息。定住其心。然觀門雖多。今從要易想。略示二種。仍逐所宜。未必並用。有于余觀熟者任便。但不離凈土皆應修習。所言二種。一扶普觀意想。即時所修。計功合生極樂世界。便起心生於彼想。于蓮華中結加趺坐。作華合想。作華開想。華開時五百色光來照身想。作眼目開想。見佛菩薩及國土想。即于佛前坐聽妙法及聞一切音聲。皆說所樂聞法。所聞要與十二部經合。作此想大須堅固令心不散。心想明瞭如眼所見。經久乃起。二直想。阿彌丈六金軀坐華上。專系眉間白毫。毫長一丈五尺。周圍五寸。八棱中空。右旋宛轉在眉中間。瑩凈明徹不可具說。顯映金顏分齊分明。停心住想堅固勿移。然復應觀所見若成未成。皆想念因緣。無實性相。一如鏡中面像。如水中月影。如夢如幻。雖空而亦可見。二皆心性所現。所有即是心。心不自知心。心不自見心。心有想即癡。無想即泥洹。心有心無皆名有想。盡名為癡。不見法性。三因緣生法。即空假中
【現代漢語翻譯】 現代漢語譯本 若能懇切尋求，必定能夠超越凡俗，往生到安樂的西方極樂世界，橫渡五惡道（地獄、餓鬼、畜生、阿修羅、人道）。 一旦惡道之門關閉，通往更高境界的道路便會無限延伸。往生極樂世界是如此容易，卻很少有人真正去做。 為何不拋棄世俗的事務，勤奮修行，追求道德？這樣，每個人都能獲得極長的壽命，享受無盡的快樂。
第十，坐禪的方法： 應當選擇一個地方，準備一張繩床，面向西方（阿彌陀佛所在的方向）。這樣做是爲了方便觀想，也表示方向正確。結跏趺坐，端正身體，保持頸椎和脊椎相對正直，不要抬頭，也不要彎腰。調勻呼吸，使心安定下來。雖然觀想的方法有很多，但現在選擇兩種重要的、容易的觀想方法，簡略地加以說明。可以根據自己的情況選擇適合自己的方法，不必全部採用。如果對其他的觀想方法已經很熟悉，也可以隨意選擇，只要不離開凈土法門，都應該修習。這兩種方法是：第一種，輔助普遍觀想的意念。即在修習時，計算功德，希望往生到極樂世界。於是，心中生起往生極樂世界的想法，想像自己在一朵蓮花中結跏趺坐，想像蓮花閉合，然後想像蓮花開放。蓮花開放時，五百種顏色的光芒照耀自身，想像自己的眼睛睜開，看見佛、菩薩以及極樂世界的景象。想像自己在佛前坐著，聽聞微妙的佛法，以及聽聞一切聲音，都說的是自己喜歡聽聞的佛法。所聽聞的佛法要與十二部經（聲聞乘經典）相符合。作這樣的觀想，必須非常堅定，使心不散亂。心中的觀想必須清晰明瞭，如同親眼所見。經過很長時間之後，才可以停止觀想。第二種，直接觀想阿彌陀佛（Amitabha）丈六金身，坐在蓮花之上。專心繫念阿彌陀佛眉間的白毫（urna）。白毫長一丈五尺，周圍五寸，八個棱角中空，向右旋轉，位於眉毛中間。晶瑩剔透，光明澄澈，難以用語言來形容。照耀著阿彌陀佛金色的面容，界限分明。使心停留在觀想上，堅定不移。然而，還應該進一步觀想，所見到的景象，無論是已經成就還是尚未成就，都是由想念的因緣所生，沒有真實的自性。就像鏡子中的面像，像水中的月影，像夢境一樣虛幻。雖然是空性的，但也可以看見。這兩種觀想都是心性所顯現的。所有的一切都是心，心不能自己知道心，心不能自己看見心。心中有想念就是愚癡，沒有想念就是涅槃（nirvana）。心中有想念或者沒有想念，都叫做有想，都叫做愚癡，都不能見到法性。三，因緣所生的法，就是空、假、中（空性、假有、中道）。
【English Translation】 English version If one seeks earnestly, one will surely transcend the mundane and be reborn in the Land of Peaceful Nurturing (Anrakukoku, another name for Sukhavati, the Pure Land of Amitabha), crossing over the five evil paths (hell, hungry ghosts, animals, asuras, and humans). Once the gates of the evil realms are closed, the path to higher realms will extend infinitely. Rebirth in the Land of Bliss is so easy, yet few truly pursue it. Why not abandon worldly affairs, diligently cultivate virtue and seek morality? In this way, each can attain extremely long life and enjoy endless happiness.
The Tenth: The Method of Seated Meditation (Zazen) One should choose a place, prepare a rope bed, and face westward (the direction of Amitabha). This is for ease of visualization and to indicate the correct direction. Sit in the lotus position (kekkahuza), with the body upright, the neck and spine aligned, neither looking up nor hunching over. Regulate the breath and স্থির the mind. Although there are many methods of visualization, I will now briefly explain two important and easy methods. One can choose the method that suits one's own situation; it is not necessary to use them all. If one is already familiar with other methods of visualization, one can choose them at will, but as long as one does not depart from the Pure Land teachings, one should practice them. The two methods are: First, to assist the general visualization with intention. That is, while practicing, calculate one's merits and hope to be reborn in the Land of Ultimate Bliss (Sukhavati). Then, generate the thought of being reborn in the Land of Ultimate Bliss, imagine oneself sitting in the lotus position within a lotus flower, imagine the lotus flower closing, and then imagine the lotus flower opening. When the lotus flower opens, imagine five hundred colored lights shining on oneself, imagine one's eyes opening, and seeing the Buddhas, Bodhisattvas, and the scenery of the Pure Land. Imagine oneself sitting before the Buddha, listening to the wonderful Dharma, and hearing all sounds, all of which speak of the Dharma that one likes to hear. The Dharma that one hears must be in accordance with the Twelve Divisions of the Scriptures (teachings of the Sravaka vehicle). Make this visualization very firm, so that the mind does not become scattered. The visualization in the mind must be clear and distinct, as if seen with one's own eyes. Only after a long time should one stop the visualization. Second, directly visualize Amitabha (Amitabha) in his sixteen-foot golden body, sitting on a lotus flower. Focus one's attention on the white hair-curl (urna) between Amitabha's eyebrows. The white hair-curl is one foot and five feet long, five inches in circumference, with eight hollow facets, spiraling to the right, located between the eyebrows. It is crystal clear, bright and pure, and indescribable. It illuminates Amitabha's golden face, with clear boundaries. Keep the mind focused on the visualization, firm and unwavering. However, one should further contemplate that the scenery one sees, whether it is already accomplished or not yet accomplished, is all born of the conditions of thought, and has no real self-nature. It is like the face in a mirror, like the moon's reflection in water, like a dream, like an illusion. Although it is empty, it can also be seen. Both of these visualizations are manifestations of the mind-nature. All that exists is the mind, the mind cannot know itself, the mind cannot see itself. If there are thoughts in the mind, it is ignorance; if there are no thoughts, it is nirvana (nirvana). Having thoughts or not having thoughts are both called having thoughts, and are all called ignorance, and one cannot see the Dharma-nature. Third, the Dharma that arises from conditions is emptiness, provisional existence, and the Middle Way (emptiness, provisional existence, the Middle Way).
不一異。非縱橫。不可思議。心想寂靜則能成就念佛三昧。久而乃起。廣如別說。問。唸佛三昧久習方成。十日七日如何卒學。答。若過去曾習。及今生預修。至懺時薄修即得。若近懺方學。此必難成。然須依此係心為坐禪觀境。經云。成不成皆滅無量罪。生諸佛前。又聞白毫名字滅無量罪。何況繫念。勿生疑怖。自謂無分。彼佛有宿願力。令修者皆得成般舟。依三力成就。佛威力。三昧力。己功德力。觀經聞無量壽佛及二菩薩名。能滅無量生死。況憶念乎。坐已起。隨意佛事。要修觀更坐無妨。若不慣坐。乃行道稱念。亦得夢中見阿彌陀佛。具如經說。
往生凈土懺愿儀
No. 1164-2a 自䟦
此法自撰集於今凡二改治。前本越僧契凝已刊廣行。其後序首云。余自濫沾祖教是也。聖位既廣。比見行者拜起易勞。懺悔禪法皆事攻削。今之廣略既允似。可傳行后賢。無惑其二三焉。刊詳刪補。何嫌精措。
時大中祥符八年太歲乙卯三月日後序
No. 1164-3 往生凈土決疑行愿二門
宋耆山沙門 遵式 述
維安養實剎。大覺攸贊。三輩高昇。夕孕金華。列宿猶慚于海滴。晨游玉沼。世鐙強喻于河沙。良以十方爰來四生利往。雖騰光而普示。終稽首而偏
【現代漢語翻譯】 現代漢語譯本 不一亦不異。既非縱向，也非橫向。這種境界不可思議。如果能以寂靜的心去思維，就能成就念佛三昧（通過唸佛而達到的禪定狀態）。長時間處於這種狀態后，自然會從三昧中出來，具體情況可以參考其他經典中的詳細描述。有人問：唸佛三昧需要長時間的練習才能成就，那麼十日或七日的短期修行如何能夠快速學會？回答：如果過去曾經修習過，或者今生預先有所修習，那麼在懺悔的時候稍微用功就能達到。如果臨近懺悔才開始學習，這必定難以成就。然而，仍然需要按照這種方法，將心專注于唸佛，作為坐禪觀想的對象。《經》中說：『即使不能成就，也能滅除無量的罪業，往生到諸佛面前。』又聽說唸誦白毫（佛陀眉間白毫相）的名字，就能滅除無量的罪業，更何況是繫念觀想呢？不要產生懷疑和恐懼，自認為沒有資格。阿彌陀佛有宿世的願力，能夠讓修行者都成就般舟三昧（一種通過唸佛而見佛的禪定）。依靠三種力量才能成就：佛的威力、三昧的力量、自身的功德力。《觀經》中說，聽聞無量壽佛（阿彌陀佛）和兩位菩薩（觀世音菩薩和大勢至菩薩）的名號，就能滅除無量的生死之罪，更何況是憶念他們呢？坐禪結束后，可以隨意進行其他佛事。如果想要繼續修觀，可以再次坐禪，沒有妨礙。如果不習慣坐禪，也可以通過行道（繞佛行走）和稱念佛號來修行，同樣可以在夢中見到阿彌陀佛，具體情況可以參考相關經典。
往生凈土懺愿儀
No. 1164-2a 跋
這個法門是我自己撰寫和收集的，至今已經修改過兩次。之前的版本已經被越地的僧人契凝刊印廣為流傳。在那本書的序言中說：『我自謙地認為自己沾染了祖師的教誨。』聖位的禮儀既然已經很廣泛，考慮到修行者拜起容易疲勞，因此對懺悔和禪法都進行了一些刪減。現在這個版本，內容既廣博又簡略，應該可以流傳給後世的賢者，不要對其中的修改感到疑惑。刊印、詳細審閱、刪除和補充，何必嫌棄精益求精呢？
時在大中祥符八年乙卯年三月日後序
No. 1164-3 往生凈土決疑行愿二門
宋代耆山沙門遵式 述
維繫著安養凈土（阿彌陀佛的凈土），這是大覺（佛陀）所讚歎的。往生者分為上中下三輩，都在夕陽西下時于金蓮花中化生。即使是天上的星宿，也慚愧於大海中的一滴水。早晨在玉池中游玩，世間的燈火難以比喻為恒河沙數。這是因為十方眾生都來到這裡，四生（胎生、卵生、濕生、化生）的眾生都往生到這裡。雖然佛光普照，但最終都要稽首禮拜阿彌陀佛。
【English Translation】 English version Neither one nor different. Neither vertical nor horizontal. Inconceivable. If one contemplates with a tranquil mind, one can achieve the Samadhi (a state of meditative consciousness) of Buddha Recitation. After a long time, one will naturally arise from this Samadhi, as described in detail elsewhere. Question: The Samadhi of Buddha Recitation requires long practice to achieve. How can one learn it quickly in a short period of ten or seven days? Answer: If one has practiced in the past or has cultivated beforehand in this life, then with a little effort during repentance, one can attain it. If one only begins to learn near the time of repentance, it will certainly be difficult to achieve. However, one still needs to focus the mind on Buddha Recitation as an object of meditation. The Sutra says: 'Even if one does not achieve it, one can still eradicate immeasurable sins and be born before the Buddhas.' Furthermore, it is heard that reciting the name of the White Hair (the white hair curl between the Buddha's eyebrows) can eradicate immeasurable sins, how much more so by contemplating it? Do not harbor doubts or fears, thinking that one is not qualified. Amitabha Buddha has the power of past vows, enabling all practitioners to achieve the Pratyutpanna Samadhi (a Samadhi in which one sees the Buddhas through recitation). It is achieved by relying on three powers: the power of the Buddha, the power of Samadhi, and the power of one's own merits. The Contemplation Sutra says that hearing the names of Amitabha Buddha and the two Bodhisattvas (Avalokiteshvara and Mahasthamaprapta) can eradicate immeasurable sins of birth and death, how much more so by remembering them? After sitting, one can engage in other Buddhist activities at will. If one wants to continue cultivating contemplation, one can sit again without hindrance. If one is not accustomed to sitting, one can also practice by walking and reciting the Buddha's name, and one can also see Amitabha Buddha in dreams, as described in the Sutras.
Repentance and Vow Ritual for Rebirth in the Pure Land
No. 1164-2a Postscript
This Dharma method was compiled and collected by myself, and has been revised twice so far. The previous version has been printed and widely circulated by the monk Qining of Yue. In the preface of that book, it is said: 'I humbly believe that I have been influenced by the teachings of the Patriarchs.' Since the rituals of the sacred positions are already extensive, considering that practitioners are easily fatigued by bowing and rising, some reductions have been made to the repentance and meditation methods. This version is both broad and concise, and should be able to be passed on to future generations of virtuous people. Do not be confused by the revisions. Printing, reviewing in detail, deleting, and supplementing, why be afraid of striving for perfection?
Postscript on the day of March in the year of Yimao, the eighth year of Dazhong Xiangfu
No. 1164-3 Two Gates of Resolving Doubts, Practice, and Vows for Rebirth in the Pure Land
Compiled by the Shramana Zunshi of Qishan in the Song Dynasty
Connected to the Pure Land of Sukhavati (Amitabha's Pure Land), which is praised by the Greatly Enlightened One (the Buddha). Those who are reborn are divided into three grades, and they are all born from golden lotus flowers at sunset. Even the stars in the sky are ashamed of a drop of water in the ocean. Playing in the jade ponds in the morning, the lamps of the world are difficult to compare to the sands of the Ganges River. This is because beings from the ten directions come here, and beings from the four births (womb-born, egg-born, moisture-born, and transformation-born) are reborn here. Although the Buddha's light shines universally, in the end, they must all bow and pay homage to Amitabha Buddha.
求。故其竺國皇州自今觀古。彼則鉅賢至聖咸舒藻以為盟(文殊．普賢．天親．龍樹等或別譯愿文或著在經論)。此則覺德鴻儒盡摛毫而作誓(且從晉世東林凈社劉．雷等十八賢。泊百二十三人同誓。遺民屬詞。其後冠蓋之士．德望之僧．潔志之俗富於編簡)自茲迴向綿續倡和相尋。誠道德之通衢。常樂之直濟也。但世多創染割截。未識方隅。忽遇問津。靡慚濫吹。或攘臂排為小教。或大笑斥作權乘。以其言既反經。人惑常典。遂輒述往生凈土決疑行愿二門。詞愧不文。理存或當。菽麥視而且辨。涇渭挹而永分。剪伊蘭之臭林。植栴檀之香𠏉。信行愿原始要終。不數千言備舉矣。第一決疑門(一疑師。二疑法。三疑自)第二行愿門(一禮懺門。二十念門。三系緣門。四眾福門)
第一決疑門者
疑為信障。世間小善尚不能成。況菩提大道乎。或曰。智者有十疑論。何須此文。然略由三意。一者上為王臣幾務稍暇難尋廣文。今舉大綱略出行相。易披覽易修行故。二者十疑隨事釋難。唯第二三略附理立。且事無盡疑亦叵窮。今直明一理為諸法源。指源則流可識矣。三者正對說者反經乖理自損損他。故於疑法中簡小取大。明白權實。使來者不惑至道。安和尚往生論六卷．懷感法師群疑論七卷．道綽禪師安樂集三
【現代漢語翻譯】 現代漢語譯本： 因此，從古至今，在那個印度（竺國）的皇都，文殊（Manjusri，智慧的象徵）、普賢（Samantabhadra，大行愿的象徵）、天親（Vasubandhu，瑜伽行唯識學派的創始人之一）、龍樹（Nagarjuna，中觀學派的創始人）等大賢至聖都舒展文藻，立下誓言（或另行翻譯愿文，或著述于經論之中）。而在此地，覺悟道德的鴻儒也都竭盡才華，撰寫誓詞（且從晉朝東林凈社的劉遺民、雷次宗等十八賢開始，到一百二十三人一同發誓。遺民撰寫誓詞。此後，達官顯貴、德高望重的僧人、品行高潔的俗人，他們的事蹟都豐富地記錄在典籍中）。從此以後，迴向的善行綿延不斷，倡導和應和之聲相繼出現，這實在是通往道德的通衢大道，是直達常樂凈土的便捷途徑啊！ 只是世人大多喜歡隨意改動、刪減，不認識正確的方向。一旦有人詢問渡河的津樑，就難免會慚愧於自己的淺薄。有人揮舞手臂，排斥凈土法門為小乘之教；有人大聲嘲笑，斥責凈土法門為權宜之法。因為他們的言論既與佛經相悖，人們又迷惑於世俗的常理，於是我便簡要地敘述了《往生凈土決疑行愿二門》。文辭簡陋，實在慚愧，但道理或許還有可取之處。希望人們能夠像分辨豆子和麥子一樣明辨是非，像區分涇水和渭水一樣永遠分清界限。剷除伊蘭樹的臭氣，種植旃檀樹的香氣。相信《行愿》從開始到結束，即使沒有數千言，也已經全部涵蓋了。 第一決疑門（一、疑師；二、疑法；三、疑自） 第二行愿門（一、禮懺門；二、十念門；三、系緣門；四、眾福門）
第一決疑門
疑惑是信心的障礙，世間的小善事尚且不能成就，更何況是菩提大道呢？或許有人會說：『智者有《十疑論》，何須再寫此文？』然而，我略微出於三種考慮：一是考慮到王公大臣們公務繁忙，稍微空閑時難以尋覓廣博的文章，現在我舉出大綱，簡要地說明修行的相狀，容易閱讀，容易修行；二是《十疑論》是隨事解釋疑難，只有第二、三條略微附帶義理。而且事情是無窮無盡的，疑惑也是無法窮盡的。現在我直接闡明一個道理，作為諸法的根源，指明了根源，那麼支流就可以認識了；三是正是爲了針對那些說法與佛經相悖、道理乖謬，既損害自己又損害他人的人，所以在疑惑佛法中，我選取小的方面，捨棄大的方面，明白地闡述權法和實法，使後來的人不迷惑于至高的道路。《安和尚往生論》六卷、《懷感法師群疑論》七卷、《道綽禪師安樂集》三卷
【English Translation】 English version: Therefore, from ancient times to the present, in that royal capital of India (Jambudvipa), great sages and saints such as Manjusri (symbol of wisdom), Samantabhadra (symbol of great vows), Vasubandhu (founder of the Yogacara school), and Nagarjuna (founder of the Madhyamaka school) have all unfolded their literary talents to make vows (either translating vows separately or writing them in sutras and treatises). And in this land, enlightened and virtuous scholars have also exhausted their talents to compose oaths (starting from the eighteen worthies including Liu Yimin and Lei Cizong of the Donglin Pure Land Society in the Jin Dynasty, to one hundred and twenty-three people who took the oath together. Yimin wrote the oath. Since then, dignitaries, respected monks, and people of noble aspirations have richly recorded their deeds in books). From then on, the dedication of merit has continued uninterrupted, and the voices of advocacy and response have followed one after another. This is truly the thoroughfare to morality, and the direct path to constant bliss! It's just that most people in the world like to arbitrarily alter and subtract, not recognizing the correct direction. Once someone asks about the ferry across the river, they will inevitably be ashamed of their own superficiality. Some wave their arms, rejecting the Pure Land Dharma as a Hinayana teaching; others laugh loudly, denouncing the Pure Land Dharma as an expedient means. Because their words contradict the Buddhist scriptures, and people are confused by worldly common sense, I have briefly described the 'Two Gates of Resolving Doubts, Practice, and Vows for Rebirth in the Pure Land.' The writing is simple and I am truly ashamed, but the reasoning may still have merit. I hope that people can distinguish right from wrong like distinguishing beans from wheat, and forever separate the boundaries like distinguishing the Jing River from the Wei River. Eradicate the stench of the Eranda tree and plant the fragrance of the sandalwood tree. Believe that the 'Practice and Vows' from beginning to end, even if it does not have thousands of words, has already covered everything. First Gate of Resolving Doubts (1. Doubting the Teacher; 2. Doubting the Dharma; 3. Doubting Oneself) Second Gate of Practice and Vows (1. Gate of Repentance; 2. Gate of Ten Recitations; 3. Gate of Attachment; 4. Gate of Collective Blessings)
First Gate of Resolving Doubts
Doubt is an obstacle to faith. Even small good deeds in the world cannot be accomplished, let alone the great path of Bodhi? Perhaps someone will say: 'The wise have the 'Treatise on Ten Doubts,' why write this text again?' However, I am slightly out of three considerations: First, considering that kings and ministers are busy with official duties, and it is difficult to find extensive articles when they are slightly free, now I have listed the outline and briefly explained the appearance of practice, which is easy to read and easy to practice; Second, the 'Treatise on Ten Doubts' explains difficulties according to the matter, and only the second and third articles are slightly attached to the principle. And things are endless, and doubts are also inexhaustible. Now I directly explain one principle as the source of all dharmas. If the source is pointed out, then the tributaries can be recognized; Third, it is precisely to target those who say that their statements contradict the Buddhist scriptures and their reasoning is perverse, which harms both themselves and others. Therefore, in doubting the Dharma, I choose the small aspects and abandon the large aspects, clearly explaining the provisional and real dharmas, so that those who come later will not be confused by the supreme path. 'Anhe Shang's Treatise on Rebirth' in six volumes, 'Master Huaigan's Treatise on Collective Doubts' in seven volumes, 'Zen Master Daochuo's Collection of Peaceful Bliss' in three volumes
卷．慈敏三藏凈土慈悲集三卷．源信禪師凈土集二卷。古今諸師制疏解經。宗經造論。隨情釋難。伽陀讚揚。同歸而各見。尋究良難。今以三疑收盡。文出天臺止觀。非敢臆說。
一疑師者
師有二。邪外倒惑化人非所承也。正法之師復有凡聖因果。凡及因位容有未了。猶清辯謂彌勒未是遍知。俟龍華道后問津也。今示西方令迴向者。唯果佛聖師釋迦及十方諸佛出廣長舌說誠實言贊勸往生。更何所惑。
二疑法者
佛法有小乘不了義。大乘了義。大乘復有了不了義。今凈土唯大乘了義中了義也。且小乘經部無一字勸生他方凈土。天親論女人及二乘種不生此。即明據也。問。小彌陀經等皆說彼國有聲聞。鼓音王經佛母名殊勝妙顏。亦復有女人。答。佛母恐指初降生時。成正覺已。國土隨凈。必無女人。或轉男如龍女。或命終如悉達母。聲聞如觀經疏及十疑論和會。今明大乘復有三種。一。三乘通教。門雖通大類狎二乘。又當教菩薩。雖化他凈佛國土。化畢還同二乘歸於永滅。凈土深理非彼所知。非了義也。二。大乘別教。明獨菩薩法。雖談實理。道後方證。因果不融。凈土則理外修成。萬法乃不由心具。雖塵劫修道廣游佛剎。指彼凈土因果但是體外方便。斯亦未了。三。佛乘圓教。詮旨圓融。
【現代漢語翻譯】 現代漢語譯本： 卷帙包括慈敏三藏的《凈土慈悲集》三卷，源信禪師的《凈土集》二卷。古今諸位大師製作疏解經文，依據經典造論，根據情理釋疑解難，用伽陀讚美歌頌。雖然途徑相同，但見解各異，深入研究實在困難。現在用三個疑問來概括所有問題，內容出自天臺止觀，並非我敢隨意臆說。
一疑師者（對老師的懷疑）
老師有兩類。邪師、外道、顛倒迷惑之人所教化的，不應承襲。正法的老師又有凡夫、聖人和因位、果位之分。凡夫和因位，可能還有未完全明瞭的地方。就像清辯論師認為彌勒菩薩還不是遍知一切，要等到龍華樹下成道后才能問津。現在指示往生西方凈土，令眾生迴向的，唯有果佛聖師釋迦牟尼佛以及十方諸佛，他們伸出廣長舌相，說誠實之語，讚歎勸導往生。還有什麼可疑惑的呢？
二疑法者（對佛法的懷疑）
佛法有小乘不了義，大乘了義。大乘又有了不了義。現在凈土法門唯屬大乘了義中的了義。而且小乘經典中沒有一個字勸人往生他方凈土。《天親論》說女人和二乘的種子不能往生此土，這就是明確的證據。問：小本《阿彌陀經》等都說彼國有聲聞，鼓音王經中佛母名為殊勝妙顏，也有女人。答：佛母恐怕是指初降生的時候。成正覺之後，國土隨著清凈，必定沒有女人。或者像龍女一樣轉為男子，或者像悉達多的母親一樣命終。至於聲聞，就像《觀經疏》和《十疑論》所調和的那樣。現在說明大乘又有三種：一、三乘通教。法門雖然通向大乘，但大多接近二乘。又是當教菩薩，雖然教化他方，清凈佛土，教化完畢后還是像二乘一樣歸於永滅。凈土的深刻道理不是他們所能理解的，不是了義。二、大乘別教。闡明唯獨菩薩的法門，雖然談論實相真理，但要證道之後才能證得，因果不能融合。凈土則是理外修成，萬法不是由心所具足。雖然經歷塵劫修道，廣泛遊歷佛剎，但認為彼凈土的因果只是體外的方便，這也是不了義。三、佛乘圓教。詮釋的宗旨圓滿融通。
【English Translation】 English version: These volumes include the three volumes of 'Pure Land Compassionate Collection' by Tripitaka Cimin, and the two volumes of 'Pure Land Collection' by Zen Master Genshin. Throughout history, various masters have created commentaries on scriptures, composed treatises based on the sutras, explained and resolved doubts according to reason, and praised with gathas. Although the paths are the same, the views differ, making in-depth study difficult. Now, I summarize all the questions with three doubts, the content comes from Tiantai Zhi Guan (Tiantai's 'Ceasing and Contemplation'), and I dare not speak presumptuously.
First Doubt: About the Teacher
There are two types of teachers. Those who are taught by heretical teachers, external paths, and those who are deluded and confused should not be followed. Righteous Dharma teachers are further divided into ordinary beings, sages, and those in the stages of cause and effect. Ordinary beings and those in the causal stages may still have things they have not fully understood. Just as Qingbian (a Buddhist philosopher) believed that Maitreya (the future Buddha) was not yet omniscient and could only be consulted after attaining enlightenment under the Dragon Flower Tree. Now, those who point to the Western Pure Land and encourage sentient beings to dedicate their merits are only the Buddha, the holy teacher Shakyamuni Buddha (the founder of Buddhism), and all the Buddhas of the ten directions, who extend their broad and long tongues, speak truthful words, and praise and encourage rebirth. What else is there to doubt?
Second Doubt: About the Dharma
The Buddha Dharma includes the Hinayana (Small Vehicle) which is not definitive, and the Mahayana (Great Vehicle) which is definitive. The Mahayana is further divided into definitive and non-definitive teachings. Now, the Pure Land Dharma is solely the definitive teaching within the definitive Mahayana. Moreover, there is not a single word in the Hinayana scriptures that encourages rebirth in other Pure Lands. The 'Treatise on Rebirth' by Vasubandhu (a Buddhist scholar) states that women and those of the Two Vehicles (Shravakas and Pratyekabuddhas) cannot be born there, which is clear evidence. Question: The Smaller Sukhavativyuha Sutra (Smaller Amitabha Sutra) and others all say that there are Shravakas (hearers) in that land, and in the Drum Sound King Sutra, the Buddha's mother is named Supreme Wonderful Countenance, and there are also women. Answer: The Buddha's mother probably refers to the time of her initial birth. After attaining perfect enlightenment, the land becomes pure, and there are certainly no women. Either they transform into men like the Dragon Girl, or they pass away like Siddhartha's (Buddha's) mother. As for the Shravakas, it is as harmonized in the Commentary on the Contemplation Sutra and the Ten Doubts about Pure Land. Now, I will explain that there are three types of Mahayana: First, the Shared Teaching of the Three Vehicles. Although the Dharma gate leads to the Mahayana, it mostly resembles the Two Vehicles. It is also the teaching for Bodhisattvas, although they teach and transform other lands, purifying Buddha lands, after the teaching is completed, they still return to eternal extinction like the Two Vehicles. The profound principles of the Pure Land are not understood by them, and it is not definitive. Second, the Distinct Teaching of the Mahayana. It elucidates the Dharma solely for Bodhisattvas, although it discusses the truth of reality, it can only be realized after attaining the path, and cause and effect cannot be integrated. The Pure Land is cultivated outside of principle, and the myriad dharmas are not inherent in the mind. Although they cultivate the path for countless kalpas, widely traveling through Buddha lands, they consider the cause and effect of that Pure Land to be merely external expedient means, and this is also not definitive. Third, the Perfect Teaching of the Buddha Vehicle. The doctrine it expounds is complete and harmonious.
因果頓足。經曰。十方諦求。更無餘乘。唯一佛乘。是則大乘中大乘。了義中了義。十方凈薉卷懷同在于剎那。一念色心羅列遍收於法界。並天真本具。非緣起新成。一念既然。一塵亦爾。故能一一塵中一切剎。一一心中一切心。一一心塵復互周。重重無盡無障礙。一時頓現非隱顯。一切圓成無勝劣。若神珠頓含眾寶。猶帝網交映千光。我心既然。生佛體等。如此方了。回神億剎實生自己心中。孕質九蓮豈逃剎那際內。茍事理攸隔。凈薉相妨。安令五逆凡夫十念便登實土。三乘賢輩迴心即達金池也哉。信此圓談。事無不達。昧斯至理。觸類皆迷。華嚴云。心如工畫師。造種種五陰。一切世間中。無不從心造(造通二種。一理具。十界依正一念頓足。二變起。全理緣起。知無不為)。如心佛亦爾。如佛眾生然。心佛及眾生。是三無差別(由三無差。方感應道交。悲願相攝。共變各變因果方成。若但一理無差。不曉諸法互具。未善圓旨)。起信論所言法者。謂眾生心(直指凡心)。是心即攝一切世間(六凡法界)出世間法(四聖法界也。攝義亦二。一理具。二事造。並攝十界。十界之內。身土凈薉何法不在)。依此示摩訶衍義(摩訶衍。大乘也。若非此心安堪乘運)十六觀。諸佛是法界身。入一切眾生心想中。乃至是心作
【現代漢語翻譯】 現代漢語譯本 因果頓足。《經》中說：『十方諦求，更無餘乘，唯一佛乘。』這便是大乘中的大乘，了義中的了義。十方凈穢，卷懷同在于剎那；一念色心，羅列遍收於法界。並且是天真本具，並非緣起新成。一念既然如此，一塵也如此。所以能夠一一塵中一切剎，一一心中一切心，一一心塵復互周，重重無盡無障礙。一時頓現，非隱非顯，一切圓成，無勝無劣，若神珠頓含眾寶，猶帝網交映千光。我心既然如此，生佛體等。如此方才了悟，回神億剎，實生自己心中，孕質九蓮，豈能逃脫剎那際內。如果事理相互隔閡，凈穢互相妨礙，怎能讓五逆凡夫十念便能登上實土，三乘賢輩迴心便能到達金池呢？相信這圓融的談論，事無不達；昧於這至上的道理，觸類皆迷。《華嚴經》說：『心如工畫師，造種種五陰，一切世間中，無不從心造。』（『造』通兩種含義：一是理具，十界依正一念頓足；二是變起，全理緣起，知無不為）。如心佛亦爾，如佛眾生然，心佛及眾生，是三無差別。（由於三無差別，方能感應道交，悲願相攝，共變各變因果方成。若只是一理無差，不曉諸法互具，未善圓旨）。《起信論》所言的『法』，是指眾生心（直指凡心）。是心即攝一切世間（六凡法界）出世間法（四聖法界也。『攝』的含義也有兩種：一是理具，二是事造，並攝十界。十界之內，身土凈穢，哪一樣不在其中？）。依據此理來開示摩訶衍義（摩訶衍（Mahayana），即大乘。若非此心，怎能堪乘運），《十六觀經》說：諸佛是法界身，入一切眾生心想中，乃至是心作佛。
【English Translation】 English version The cause and effect are fully present. The Sutra says: 'Seeking in all ten directions, there is no other vehicle, only the One Buddha Vehicle.' This is the Great Vehicle within the Great Vehicle, the ultimate meaning within the ultimate meaning. The purity and defilement of the ten directions are contained within a single moment; a single thought of form and mind encompasses and collects the entire Dharma Realm. Moreover, it is inherently possessed, not newly created by conditions. If a single thought is like this, so is a single mote of dust. Therefore, it is possible that in each mote of dust there are all Buddhalands, in each mind there are all minds, and each mind and dust mutually interpenetrate, endlessly and without obstruction. They appear all at once, neither hidden nor revealed, and everything is perfectly complete, without superiority or inferiority, like a divine pearl instantly containing all treasures, or like the net of Indra reflecting thousands of lights. Since my mind is like this, the substance of sentient beings and Buddhas are equal. Only then can one realize that turning one's mind to countless Buddhalands is actually arising within one's own mind, and the nine lotuses gestating within cannot escape the boundary of a single moment. If principle and phenomena are separated, and purity and defilement obstruct each other, how can ordinary beings with the five rebellious acts ascend to the real land with ten recitations, and how can the worthy ones of the Three Vehicles reach the golden pond upon turning their minds? Believing in this perfect teaching, everything can be achieved; being ignorant of this supreme principle, one is confused by everything encountered. The Avatamsaka Sutra says: 'The mind is like a skilled painter, creating all kinds of skandhas (five aggregates), and in all the worlds, there is nothing that is not created from the mind.' ('Created' has two meanings: one is inherent in principle, where the retribution and environment of the ten realms are fully present in a single thought; the other is arising from transformation, where the entire principle arises from conditions, knowing that there is nothing that cannot be done). As the mind is, so is the Buddha; as the Buddha is, so are sentient beings. The mind, the Buddha, and sentient beings are three without difference. (Because the three are without difference, there is a mutual response and interaction, compassion and vows embrace each other, and the shared and individual transformations of cause and effect are accomplished. If there is only a difference in principle, and one does not understand the mutual inclusion of all dharmas, one has not fully understood the perfect meaning). The 'Dharma' spoken of in the Awakening of Faith in the Mahayana refers to the mind of sentient beings (directly pointing to the ordinary mind). This mind encompasses all worldly (the six realms of ordinary beings) and transmundane dharmas (the four realms of sages. The meaning of 'encompass' also has two aspects: one is inherent in principle, and the other is created by phenomena, encompassing all ten realms. Within the ten realms, what is not included, whether it be body, land, purity, or defilement?). Based on this principle, the meaning of Mahayana (Mahayana) is revealed. If it were not for this mind, how could one be worthy of riding and transporting? The Contemplation Sutra says: The Buddhas are the Dharma-body, entering into the minds of all sentient beings, and even this mind becomes the Buddha.
佛。是心是佛。般舟三昧。佛是我心。是我心見佛。是我心作佛等。談斯旨者。大乘卷中粲然可舉。至若法華妙部。如來親記往生。華嚴頓談。普賢躬陳迴向。是知彌陀因地。觀此理而大誓普收。釋迦果成。稱此理而廣舌深贊。十方三世莫不咸然。問。妙理圓極。世人盡須觀行始生耶。答。不然。今但直決疑情。令知凈土百寶莊嚴九品因果。並在眾生介爾心中。理性具足。方明往生事用隨愿自然。是則旁羅十方不離當念。往來法界正協唯心。免信常流執此非彼。其九品生相各有行類。上輩三品須解須行。故云汝行大乘解第一義。學者見賢思齊。企金座而高昇。當妙觀之是托。若中下六品生因。只精持禁戒行世仁慈。至下下品本是惡逆。十念精誠便生彼國。但知有凈土。儘可迴心也(世人縱云凈土出大乘。不能如上約教甄簡。寧逃混濫。未足決疑)。
三疑自者
博地凡夫世緣纏蓋。云何此身生凈土。入賢聖海同正定聚。釋曰。若瞭如上法性虛通。及信彌陀本願攝受。但勤功福。寧俟問津。況十念得生。唯除五逆及謗正法。又定心十念。逆謗亦生。正愿志求。夫復何惑。
第二正修行愿門者
略開四門。一禮懺。二十念。三系緣。四眾福。修行整足唯須此四。先禮佛凈除業障身心皎潔。如凈良
【現代漢語翻譯】 現代漢語譯本： 佛，即是心，心即是佛。《般舟三昧》（一種禪定方法）中說，佛即是我的心，是我的心見到了佛，是我的心成就了佛等等。談論這種宗旨的，在大乘經典中隨處可見。至於《法華經》這部精妙的經典，如來親自記述了往生之事；《華嚴經》直接闡述，普賢菩薩親自陳述迴向之法。由此可知，阿彌陀佛在因地修行時，觀察到這個道理，發下大愿普度眾生；釋迦牟尼佛果位成就后，稱揚這個道理，廣開舌相，極力讚歎。十方三世的一切諸佛莫不如此。有人問：『精妙的道理圓滿至極，世人難道必須通過觀想修行才能產生往生的希望嗎？』回答說：『不是的。現在只是直接消除你的疑惑，讓你知道凈土百寶莊嚴，九品往生的因果，都在眾生當下的一念心中，理性上完全具備。這樣才能明白往生之事，其作用隨著願力自然成就。』這樣，旁及十方世界也不離當下的一念，往來於法界也正符合唯心的道理。避免了常人執著於此而否定彼的偏見。這九品往生的形態各有其相應的修行種類。上輩三品需要理解和修行，所以說『你修行大乘，理解第一義』。學習的人看到賢者就應該想著向他看齊，期望著登上金蓮寶座，就要依靠精妙的觀想。至於中下六品的往生之因，只要精勤地持守戒律，行世間的仁慈。甚至下下品本來是作惡之人，只要臨終十念真誠，也能往生到那個國度。只要知道有凈土，都可以迴心嚮往。（世人即使說凈土出自大乘，也不能像上面那樣按照教義來區分簡擇，難免會混淆不清，不足以消除疑惑）。
三、消除自身的疑惑
廣大的凡夫俗子被世俗的事務纏繞覆蓋，怎麼能以這樣的身體往生凈土，進入賢聖的行列，與他們一樣得到正定呢？解釋說：如果明白了上面所說的法性虛空通達的道理，並且相信阿彌陀佛的本願攝受，只要勤奮地修功德和福報，何必還要詢問才能渡過呢？何況十念就能往生，唯獨排除犯五逆罪和誹謗正法的人。而且如果能以堅定的心念進行十念，即使是犯了五逆罪和誹謗正法的人也能往生。只要有真正的願望和志向去追求，又有什麼可疑惑的呢？
第二、正確的修行發願
簡略地開示四種方法：一是禮拜懺悔，二是至心念佛，三是心繫凈土，四是廣修眾福。修行要做到圓滿充足，只需要這四種方法。首先禮拜佛，清凈消除業障，使身心皎潔，就像純凈美好的…… English version: Buddha is mind, and mind is Buddha. In the Pratyutpanna Samadhi Sutra (a method of meditation), it says, 'Buddha is my mind, my mind sees Buddha, my mind becomes Buddha,' and so on. Discussions of this principle are readily found in Mahayana scriptures. As for the wonderful Lotus Sutra, the Tathagata (another name for Buddha) personally records the events of rebirth; the Avatamsaka Sutra directly expounds, and Samantabhadra Bodhisattva personally presents the method of dedication. From this, we know that Amitabha Buddha, during his causal stage of practice, observed this principle and made great vows to universally save sentient beings; Shakyamuni Buddha, upon attaining Buddhahood, praised this principle, widely opening his tongue to deeply extol it. All Buddhas of the ten directions and three times are no different.
Someone asks: 'Is this profound principle perfectly complete? Must people cultivate through contemplation and practice to generate the hope of rebirth?' The answer is: 'No. Now, we are simply resolving your doubts directly, letting you know that the Pure Land, adorned with hundreds of treasures, and the causes and effects of the nine grades of rebirth, are all fully present in the single thought of sentient beings, complete in their inherent nature. Only then can you understand the matter of rebirth, its function naturally fulfilling your vows.' In this way, encompassing the ten directions does not depart from the present moment, and traveling through the Dharma Realm aligns perfectly with the principle of 'mind-only'. Avoid the common mistake of clinging to this and denying that. The forms of these nine grades of rebirth each have their corresponding types of practice. The upper three grades require understanding and practice, hence it is said, 'You practice the Mahayana and understand the first principle.' Learners should emulate the virtuous, aspiring to ascend the golden lotus seat, relying on profound contemplation. As for the causes of rebirth in the middle and lower six grades, simply diligently uphold precepts and practice worldly benevolence. Even the lowest grade is originally for those who commit evil deeds, but with sincere ten recitations at the time of death, they can be reborn in that land. As long as you know there is a Pure Land, you can turn your heart towards it. (Even if people say the Pure Land comes from the Mahayana, they cannot distinguish and select according to the teachings as above, inevitably leading to confusion, which is insufficient to resolve doubts.)'
Three Doubts from Oneself
Ordinary people are entangled and covered by worldly affairs. How can this body be reborn in the Pure Land, enter the ranks of the virtuous and sages, and attain the same right concentration? The explanation is: If you understand the above-mentioned principle of the Dharma-nature being empty and interconnected, and believe in Amitabha Buddha's fundamental vow to receive and embrace, then simply diligently cultivate merit and blessings. Why wait to inquire before crossing over? Moreover, ten recitations are sufficient for rebirth, except for those who commit the five heinous offenses and slander the true Dharma. Furthermore, with steadfast mindfulness in ten recitations, even those who have committed the five heinous offenses and slandered the true Dharma can be reborn. As long as there is a genuine vow and aspiration to seek, what further doubts can there be?
Second, the Gate of Correct Practice and Vows
Briefly opening four gates: First, prostration and repentance; second, mindfulness of the Buddha; third, focusing the mind on the Pure Land; and fourth, cultivating various blessings. To make practice complete and sufficient, only these four are needed. First, prostrate to the Buddha to purify and eliminate karmic obstacles, making body and mind pure and bright, like pure and beautiful...
【English Translation】 English version: Buddha is mind, and mind is Buddha. In the Pratyutpanna Samadhi Sutra (a method of meditation), it says, 'Buddha is my mind, my mind sees Buddha, my mind becomes Buddha,' and so on. Discussions of this principle are readily found in Mahayana scriptures. As for the wonderful Lotus Sutra, the Tathagata (another name for Buddha) personally records the events of rebirth; the Avatamsaka Sutra directly expounds, and Samantabhadra Bodhisattva personally presents the method of dedication. From this, we know that Amitabha Buddha, during his causal stage of practice, observed this principle and made great vows to universally save sentient beings; Shakyamuni Buddha, upon attaining Buddhahood, praised this principle, widely opening his tongue to deeply extol it. All Buddhas of the ten directions and three times are no different. Someone asks: 'Is this profound principle perfectly complete? Must people cultivate through contemplation and practice to generate the hope of rebirth?' The answer is: 'No. Now, we are simply resolving your doubts directly, letting you know that the Pure Land, adorned with hundreds of treasures, and the causes and effects of the nine grades of rebirth, are all fully present in the single thought of sentient beings, complete in their inherent nature. Only then can you understand the matter of rebirth, its function naturally fulfilling your vows.' In this way, encompassing the ten directions does not depart from the present moment, and traveling through the Dharma Realm aligns perfectly with the principle of 'mind-only'. Avoid the common mistake of clinging to this and denying that. The forms of these nine grades of rebirth each have their corresponding types of practice. The upper three grades require understanding and practice, hence it is said, 'You practice the Mahayana and understand the first principle.' Learners should emulate the virtuous, aspiring to ascend the golden lotus seat, relying on profound contemplation. As for the causes of rebirth in the middle and lower six grades, simply diligently uphold precepts and practice worldly benevolence. Even the lowest grade is originally for those who commit evil deeds, but with sincere ten recitations at the time of death, they can be reborn in that land. As long as you know there is a Pure Land, you can turn your heart towards it. (Even if people say the Pure Land comes from the Mahayana, they cannot distinguish and select according to the teachings as above, inevitably leading to confusion, which is insufficient to resolve doubts.)' Three Doubts from Oneself Ordinary people are entangled and covered by worldly affairs. How can this body be reborn in the Pure Land, enter the ranks of the virtuous and sages, and attain the same right concentration? The explanation is: If you understand the above-mentioned principle of the Dharma-nature being empty and interconnected, and believe in Amitabha Buddha's fundamental vow to receive and embrace, then simply diligently cultivate merit and blessings. Why wait to inquire before crossing over? Moreover, ten recitations are sufficient for rebirth, except for those who commit the five heinous offenses and slander the true Dharma. Furthermore, with steadfast mindfulness in ten recitations, even those who have committed the five heinous offenses and slandered the true Dharma can be reborn. As long as there is a genuine vow and aspiration to seek, what further doubts can there be? Second, the Gate of Correct Practice and Vows Briefly opening four gates: First, prostration and repentance; second, mindfulness of the Buddha; third, focusing the mind on the Pure Land; and fourth, cultivating various blessings. To make practice complete and sufficient, only these four are needed. First, prostrate to the Buddha to purify and eliminate karmic obstacles, making body and mind pure and bright, like pure and beautiful...
田。次十念定心成行立愿要期植往生正因。如下種子。次繫心愛護長養滋發芽莖。如霪膏雨。次眾福助令繁茂使速成華果。如灌肥膩。具修此四最上最勝。或少暇隨修三二一者皆生彼國。以四門各有行愿。皆是正因故也。亦可六齋日修懺。日日中修十念。以十念是凈因。要切必不可廢。后二門任力所能。若不然者。但隨所欲任意行之。
禮懺門者
日日早晨于常供道場中。冠帶服飾端莊謹肅。佛像前手自燒香。合掌定心作是云。一切恭敬。一心頂禮常住三寶(存心遍禮十方三世一切佛法僧寶。拜起兩膝著地。手執香爐燒眾名香。云)
愿此香菸云 遍滿十方界 無邊佛土中 無量香莊嚴 具足菩薩道 成就如來香
(冥心少頃。遍運香云。供養三寶。普熏眾生。咸生凈土。想已置爐。起作一禮。禮已合掌曲躬。懇切想面對彌陀及一切佛而讚歎曰)。
如來妙色身 世間無與等 無比不思議 是故今頂禮 如來色無盡 智慧亦復然 一切法常住 是故我歸依 大智大願力 普度于群生 令舍熱惱身 生彼清涼國 我今凈三業 歸依及禮讚 愿共諸眾生 同生安樂剎
(贊愿已。即便禮佛。一一存心專對云)。一心頂禮常寂光凈土阿彌陀如來
【現代漢語翻譯】 現代漢語譯本： 田：其次，以十念（指唸佛十聲）定心作為行動，立下誓願，期望以此種植往生的正因。如同播下種子。 其次，用心愛護，長養滋潤，使之發芽生長，如同甘霖雨露。 再次，以各種福德助長，使其繁茂，迅速開花結果，如同灌溉肥沃的土壤。 具備修習這四種最上最勝的方法，或者稍有空閑時，隨力修習其中三、二、一種，都能往生彼國（指西方極樂世界）。因為這四門（指四種修行方法）各有行動和誓願，都是往生的正因。也可以在六齋日修懺悔，每日中午修習十念。因為十念是清凈之因，務必不可廢棄。后兩種方法（指愛護長養和眾福助長）則隨自己的能力而行。如果不能這樣，就隨自己的意願任意修行。
禮懺門： 每日早晨，在常設的道場中，穿戴整齊，服飾端莊恭敬。在佛像前親自燒香，合掌定心，這樣說：『一切恭敬。一心頂禮常住三寶（指佛、法、僧三寶）（心中想著遍禮十方三世一切佛法僧寶。拜下去時兩膝著地，手執香爐燒各種名香，說：）』
『愿此香菸云，遍滿十方界，無邊佛土中， 無量香莊嚴，具足菩薩道，成就如來香。』
（靜心冥想片刻，使香云普遍散佈，供養三寶，普熏一切眾生，都往生凈土。想像完畢后，放下香爐，起身作一禮。禮拜完畢后，合掌彎腰，懇切地想著面對阿彌陀佛（Amitabha）及一切佛而讚歎說）：
『如來妙色身，世間無與等，無比不思議， 是故今頂禮。如來色無盡，智慧亦復然， 一切法常住，是故我歸依。大智大願力， 普度于群生，令舍熱惱身，生彼清涼國。 我今凈三業，歸依及禮讚，愿共諸眾生， 同生安樂剎。』
（讚歎發願完畢后，就禮拜佛，一一心中想著專心面對，說：）『一心頂禮常寂光凈土阿彌陀如來（Amitabha）』
【English Translation】 English version: Field: Secondly, taking the ten recitations (referring to reciting the Buddha's name ten times) with a focused mind as action, making vows, and expecting to plant the right cause for rebirth [in the Pure Land]. It's like sowing seeds. Secondly, lovingly caring for, nurturing, and nourishing them, allowing them to sprout and grow, like sweet rain and dew. Thirdly, assisting with various merits, making them flourish, and quickly blossom and bear fruit, like irrigating with fertile soil. Possessing and cultivating these four supreme and most excellent methods, or when having a little free time, cultivating three, two, or one of them according to one's ability, all can be reborn in that country (referring to the Western Pure Land of Ultimate Bliss). Because these four doors (referring to the four methods of cultivation) each have actions and vows, they are all the right causes for rebirth. One can also practice repentance on the six fast days, and cultivate ten recitations every day at noon. Because the ten recitations are the cause of purity, they must not be abandoned. The latter two methods (referring to lovingly caring for and assisting with various merits) should be practiced according to one's ability. If one cannot do this, then cultivate arbitrarily according to one's wishes.
The Door of Repentance Ritual: Every morning, in the regularly established Dharma assembly place, dress neatly and respectfully. In front of the Buddha image, personally burn incense, join palms, and focus the mind, saying: 'All reverence. With one mind, I prostrate to the eternally abiding Three Jewels (referring to the Buddha, Dharma, and Sangha) (In your mind, contemplate prostrating to all the Buddhas, Dharma, and Sangha of the ten directions and three times. When bowing down, place both knees on the ground, hold the incense burner in your hands, and burn various famous incenses, saying:)'
'May this cloud of incense smoke pervade the ten directions, in the boundless Buddha lands, With immeasurable fragrant adornments, fully possessing the Bodhisattva path, accomplishing the fragrance of the Tathagata.'
(Quietly contemplate for a moment, allowing the cloud of incense to spread universally, offering it to the Three Jewels, and universally perfuming all sentient beings, so that they may all be reborn in the Pure Land. After finishing the visualization, put down the incense burner and rise to make a bow. After bowing, join palms and bend the body, earnestly thinking of facing Amitabha (Amitabha) and all the Buddhas and praising them, saying:)
'The Tathagata's wondrous form is unequaled in the world, incomparable and inconceivable, Therefore, I now prostrate. The Tathagata's form is inexhaustible, and so is his wisdom, All dharmas are permanent, therefore I take refuge. With great wisdom and great vows, Universally delivering all sentient beings, causing them to abandon their bodies of heat and affliction, and be born in that land of coolness. I now purify my three karmas, taking refuge and praising, wishing to be with all sentient beings, To be born together in the Land of Bliss.'
(After praising and making vows, then bow to the Buddha, thinking in your heart with focused attention, saying:) 'With one mind, I prostrate to Amitabha (Amitabha) Tathagata of the Land of Eternal Tranquility and Light.'
清凈妙法身遍法界諸佛一心頂禮實報莊嚴土阿彌陀如來微塵相海身遍法界諸佛一心頂禮方便聖居土阿彌陀如來解脫相嚴身遍法果諸佛一心頂禮西方安樂土阿彌陀如來大乘根界身遍法界諸佛一心頂禮西方安樂土阿彌陀如來十方化往身遍法界諸佛一心頂禮西方安樂土教行理三經極依正宣揚遍法界尊法(靈峰大師注云。此禮舊本無。今依幽溪師添入。使三寶具足)一心頂禮西方安樂土觀世音菩薩萬億紫金身遍法界菩薩摩訶薩一心頂禮西方安樂土大勢至菩薩無邊光智身遍法界菩薩摩訶薩一心頂禮西方安樂土清凈大海眾滿分二嚴身遍法界聖眾
(禮已。即兩膝跪地。執手爐燒香。至誠而倡是言)。
我今普為四恩三有法界眾生悉愿斷除三障歸命懺悔。
(起禮復跪。執手爐云)。
至心懺悔[○@叩]。我弟子(某甲)及法界眾生。從無始世來無明所覆顛倒迷惑。而由六根三業習不善法。廣造十惡及五無間一切眾罪。無量無邊說不可盡。十方諸佛常在世間。法音不絕妙香充塞法味盈空。放凈光明照觸一切。常住妙理遍滿虛空。我無始來六根內盲三業昏闇。不見不聞不覺不知。以是因緣長流生死經歷惡道。百千萬劫永無出期。經云。毗盧遮那遍一切處。其佛所住名常寂光。是故當知一切諸法無非佛法。而
【現代漢語翻譯】 現代漢語譯本 清凈妙法身遍滿法界，諸佛一心頂禮實報莊嚴土（真實報土，諸佛受用之土）。阿彌陀如來微塵相海身遍滿法界，諸佛一心頂禮方便聖居土（為教化眾生而設立的方便之土）。阿彌陀如來解脫相嚴身遍滿法界，諸佛一心頂禮西方安樂土（阿彌陀佛所居住的極樂世界）。阿彌陀如來大乘根界身遍滿法界，諸佛一心頂禮西方安樂土。阿彌陀如來十方化往身遍滿法界，諸佛一心頂禮西方安樂土。教行理三經極依正宣揚遍滿法界尊法（靈峰大師注云：此禮舊本沒有，現在依幽溪師添入，使三寶具足）。一心頂禮西方安樂土觀世音菩薩萬億紫金身遍滿法界菩薩摩訶薩。一心頂禮西方安樂土大勢至菩薩無邊光智身遍滿法界菩薩摩訶薩。一心頂禮西方安樂土清凈大海眾滿分二嚴身遍滿法界聖眾。
（禮拜完畢，即雙膝跪地，手持手爐燒香，至誠地唱誦以下言語）。
我今普遍為四重恩人、三界所有眾生、法界一切眾生，都愿斷除貪嗔癡三障，歸依佛法僧三寶，至誠懺悔。
（起身禮拜后再次跪下，手持手爐說）。
至心懺悔[○@叩]。我弟子（某甲）及法界眾生，從無始劫以來，被無明所覆蓋，顛倒迷惑，由於六根和身口意三業，習慣於不善之法，廣泛造作十惡業以及五無間地獄罪等一切眾罪，無量無邊，說不可盡。十方諸佛常在世間，佛法之音不絕於耳，美妙的香氣充滿，佛法的滋味盈滿虛空，放出清凈光明照觸一切，常住不變的妙理遍滿虛空。我從無始以來，六根向內盲昧，身口意三業昏暗，不見不聞不覺不知，因此因緣，長久流轉于生死輪迴，經歷惡道，百千萬劫永無出離之期。《經》中說：毗盧遮那佛遍一切處，其佛所住之處名為常寂光土。因此應當知道，一切諸法無非是佛法。
【English Translation】 English version The pure and wondrous Dharma body pervades all Dharma realms. With one mind, all Buddhas prostrate themselves before the Land of Actual Reward and Adornment (the land of true reward, the land enjoyed by all Buddhas). The body of Amitabha Tathagata, with its myriad dust-like marks and oceanic qualities, pervades all Dharma realms. With one mind, all Buddhas prostrate themselves before the Land of Expedient Abode (the expedient land established to teach sentient beings). The body of Amitabha Tathagata, adorned with the marks of liberation, pervades all Dharma realms. With one mind, all Buddhas prostrate themselves before the Western Land of Bliss (the Pure Land where Amitabha Buddha resides). The body of Amitabha Tathagata, the root and realm of the Great Vehicle, pervades all Dharma realms. With one mind, all Buddhas prostrate themselves before the Western Land of Bliss. The body of Amitabha Tathagata, manifesting transformations in the ten directions, pervades all Dharma realms. With one mind, all Buddhas prostrate themselves before the Western Land of Bliss. The venerable Dharma of the three scriptures of teaching, practice, and principle, extensively proclaims the primary and secondary causes throughout all Dharma realms (Master Lingfeng comments: This prostration was not in the old version; now it is added according to Master Youxi, so that the Three Jewels are complete). With one mind, we prostrate ourselves before Avalokiteshvara Bodhisattva (Guanshiyin Pusa), with his myriad billions of purple-golden bodies, pervading all Dharma realms, a Bodhisattva-Mahasattva. With one mind, we prostrate ourselves before Mahasthamaprapta Bodhisattva (Dashizhi Pusa), with his boundless light and wisdom body, pervading all Dharma realms, a Bodhisattva-Mahasattva. With one mind, we prostrate ourselves before the pure great assembly of the ocean, with their fully manifested twofold adornments, pervading all Dharma realms, the holy assembly.
(After prostrating, kneel on both knees, hold the hand censer and burn incense, sincerely chanting these words).
I now universally, for the sake of the four kinds of kindness, the beings in the three realms, and all beings in the Dharma realm, vow to cut off the three obstacles of greed, anger, and ignorance, take refuge in the Triple Gem of Buddha, Dharma, and Sangha, and sincerely repent.
(Rise, prostrate again, and kneel, holding the hand censer, saying).
With utmost sincerity, I repent [○@叩]. I, your disciple (so-and-so), and all beings in the Dharma realm, from beginningless time, have been covered by ignorance, deluded and confused. Due to the six senses and the three karmas of body, speech, and mind, we have become accustomed to unwholesome practices, extensively creating the ten evil deeds and the five heinous offenses, all kinds of sins, countless and boundless, beyond description. The Buddhas of the ten directions are always in the world, the sound of the Dharma is unceasing, wonderful fragrances fill the air, the taste of the Dharma fills the void, emitting pure light that illuminates everything, the eternally abiding wondrous principle pervades all of space. From beginningless time, my six senses have been inwardly blind, my three karmas have been darkened, unable to see, hear, perceive, or know. Because of this cause, I have long drifted in the cycle of birth and death, experiencing evil paths, for hundreds of thousands of kalpas without any hope of escape. The Sutra says: 'Vairocana (毗盧遮那) Buddha pervades all places, and the place where that Buddha dwells is called the Land of Eternal Tranquility and Light.' Therefore, it should be known that all dharmas are none other than the Buddha-dharma.
我不了隨無明流。是則于菩提中見不清凈。于解脫中而起纏縛。今始覺悟。今始改悔。奉對[○@叩]諸佛彌陀世尊發露懺悔。當令我與法界眾生三業六根無始所作現作當作自作教他見聞隨喜。若憶不憶。若識不識。若疑不疑。若覆若露。一切重罪畢竟清凈。我懺悔已。六根三業凈無瑕累。所修善根悉亦清凈。皆悉迴向莊嚴凈土。普與眾生同生安養。愿[○@叩]阿彌陀佛常來護持。令我善根現前增進不失凈因。臨命終時身心正念視聽分明。面奉[○@叩]彌陀與諸聖眾。手執華臺接引於我。一剎那頃生在佛前。具菩薩道廣度眾生同成種智。(應三說。若時促及事迫。一說亦得。起云)。
懺悔發願已。歸命禮阿彌陀佛及一切三寶(一拜)。
(次旋繞。法或三匝或七匝乃至多匝。如是稱念隨意隨匝不拘遍數。稱云)。
南無阿彌陀佛 南無觀世音菩薩 南無大勢至菩薩 南無清凈大海眾菩薩摩訶薩。自歸於佛 當愿眾生 體解大道 發無上心(拜)自歸於法 當愿眾生 深入經藏 智慧如海(拜)自歸於僧 當愿眾生 統理大眾 一切無礙(拜)和南聖眾
(次至別座誦彌陀經或觀經。若不誦得經。一心稱名。量時而止。更𢌞向結撮亦得)。
十念門者
每晨服飾已。面西正
【現代漢語翻譯】 現代漢語譯本： 我過去總是隨著無明（avidyā，對事物真相的迷惑）之流漂盪，因此在菩提（bodhi，覺悟）中也見不到清凈，在解脫（vimoksha，從束縛中解脫）中反而生起纏縛。現在我開始覺悟，現在我開始改過懺悔。恭敬地向諸佛和阿彌陀佛世尊發露懺悔。愿我和法界一切眾生，身、口、意三業和眼、耳、鼻、舌、身、意六根，從無始以來所造作的、現在正在造作的、將來要造作的，自己做的、教唆別人做的，見到的、聽到的、隨喜的，無論是記得的還是不記得的，無論是知道的還是不知道的，無論是懷疑的還是不懷疑的，無論是隱藏的還是顯露的，一切深重罪業都能夠徹底清凈。我已經懺悔完畢，六根和三業清凈沒有瑕疵，所修的善根也都清凈，全部迴向莊嚴清凈的佛國凈土，普遍與一切眾生一同往生安樂世界。愿阿彌陀佛常常來護持我，使我的善根能夠現前增長，不失去往生凈土的清凈之因。臨命終時，身心保持正念，視聽清楚分明，能夠親眼見到阿彌陀佛和諸位聖眾，親手拿著蓮花臺來接引我，在一剎那間往生到佛前，具足菩薩道，廣度一切眾生，一同成就佛的智慧（應重複三次。如果時間緊迫或事務繁忙，一次也可以。然後起身）。
懺悔發願完畢，歸命頂禮阿彌陀佛以及一切三寶（triratna，佛、法、僧）（一拜）。
（接下來是繞佛，可以繞三圈、七圈，甚至更多圈。這樣稱念佛號，隨意繞圈，不拘泥於遍數。稱念：）
南無阿彌陀佛（Namo Amitabha，皈依阿彌陀佛） 南無觀世音菩薩（Namo Avalokiteśvara，皈依觀世音菩薩） 南無大勢至菩薩（Namo Mahāsthāmaprāpta，皈依大勢至菩薩） 南無清凈大海眾菩薩摩訶薩（Namo Pure Ocean Assembly Bodhisattva-Mahāsattvas，皈依清凈大海眾菩薩摩訶薩）。自己皈依佛，當愿一切眾生，體悟瞭解大道，發起無上菩提心（anuttarā-samyak-saṃbodhi-citta，無上正等正覺之心）（拜）。自己皈依法，當愿一切眾生，深入經藏，智慧如海（拜）。自己皈依僧，當愿一切眾生，統理大眾，一切沒有障礙（拜）。和南聖眾（敬禮聖眾）。
（接下來到其他座位誦讀《阿彌陀經》或《觀無量壽經》。如果不能誦經，就一心稱念佛名。時間長短自己掌握。也可以迴向總結。）
十念門：
每天早晨穿戴完畢后，面向西方，端正...
【English Translation】 English version: I used to drift along with the flow of ignorance (avidyā), therefore I could not see purity even in enlightenment (bodhi), and instead of liberation (vimoksha), I created entanglements. Now I begin to awaken, now I begin to repent and reform. I respectfully confess and repent before all the Buddhas and the World-Honored Amitabha. May I and all sentient beings in the Dharma realm, with our three karmas of body, speech, and mind, and our six senses of eyes, ears, nose, tongue, body, and mind, all the actions we have committed since beginningless time, are currently committing, and will commit in the future, whether done by ourselves or instigated by us, whether seen, heard, or rejoiced in, whether remembered or not remembered, whether known or not known, whether doubted or not doubted, whether concealed or revealed, may all heavy sins be completely purified. Having repented, may my six senses and three karmas be pure and without blemish, and may all the roots of goodness I have cultivated also be pure. May all be dedicated to the adornment of the pure land, and may we universally be reborn in the Land of Bliss together with all sentient beings. May Amitabha Buddha always protect and sustain me, so that my roots of goodness may manifest and increase, and I may not lose the pure cause of rebirth in the Pure Land. At the time of death, may my body and mind maintain right mindfulness, may my sight and hearing be clear and distinct, may I personally behold Amitabha Buddha and all the holy assembly, and may they hold a lotus platform to receive me. In an instant, may I be reborn before the Buddha, fully endowed with the Bodhisattva path, extensively liberate all sentient beings, and together attain the wisdom of the Buddha (should be repeated three times. If time is short or affairs are pressing, once is also acceptable. Then rise).
Having completed the repentance and vows, I take refuge in Amitabha Buddha and all the Three Jewels (triratna) (one bow).
(Next is circumambulation. It can be done three times, seven times, or even more times. Recite the Buddha's name in this way, circumambulating at will, without being bound by the number of repetitions. Recite:)
Namo Amitabha (Namo Amitabha, Homage to Amitabha Buddha) Namo Avalokiteśvara (Namo Avalokiteśvara, Homage to Avalokiteśvara Bodhisattva) Namo Mahāsthāmaprāpta (Namo Mahāsthāmaprāpta, Homage to Mahāsthāmaprāpta Bodhisattva) Namo Pure Ocean Assembly Bodhisattva-Mahāsattvas (Namo Pure Ocean Assembly Bodhisattva-Mahāsattvas, Homage to the Pure Ocean Assembly of Bodhisattva-Mahāsattvas). I take refuge in the Buddha, may all sentient beings understand the Great Path, and generate the unsurpassed Bodhi mind (anuttarā-samyak-saṃbodhi-citta) (bow). I take refuge in the Dharma, may all sentient beings deeply enter the Sutra Treasury, and may their wisdom be like the ocean (bow). I take refuge in the Sangha, may all sentient beings lead the assembly, and may all be without obstacles (bow). Homage to the Holy Assembly.
(Next, go to another seat and recite the Amitabha Sutra or the Contemplation Sutra. If you cannot recite the sutra, single-mindedly recite the Buddha's name. Adjust the time as you see fit. You can also dedicate the merit and conclude.)
The Ten Recitation Method:
Every morning after dressing, face west and...
立。合掌連聲稱阿彌陀佛。盡一氣為一念。如是十氣為十念。隨氣長短不限佛數。氣極為度。聲不高低不緩急。調停得中。十氣連屬。令心不散。專精為功。名十念者。是藉氣束心也。作此念已。發願迴向云。
我弟子(某甲)一心歸命極樂世界阿彌陀佛。愿以凈光照我。慈誓攝我。我今正念稱如來名。經十念頃。為菩提道。求生凈土。佛昔本誓。若有眾生欲生我國。至心信樂乃至十念。若不生者不取正覺。唯除五逆。誹謗正法。我今自憶。此生已來不造逆罪。不謗大乘。愿此十念得入如來大誓海中。乘佛慈力。眾罪消滅。凈因增長。若臨欲命終。自知時至。身不病苦。心無貪戀。心不倒散。如入禪定。佛及聖眾。手執金臺來迎接我。如一念頃生極樂國。華開見佛。即聞佛乘頓開佛慧。廣度眾生滿菩提愿。
(作已便止不必拜。要盡此生不得一日暫廢。唯將不廢。自要其心得生彼國)。
系緣門者
凡公臨私養歷涉緣務。雖造次常不忘佛及憶凈土。如切事繫心。雖種種作務不妨密憶。前事唸佛亦如是。若失念數數攝還。久久成性任運常憶。楞嚴經譬如有人。一專為憶(譬佛念眾生)。一人專忘(譬眾生唸佛)。如是二人若逢不逢。或見非見。二人相憶二憶念深。如是乃至從生至生。同於形影
【現代漢語翻譯】 現代漢語譯本： 站立。合掌連續稱念阿彌陀佛（Amitabha，音譯，意為無量光佛或無量壽佛）。以一口氣為一念。這樣十口氣為十念。隨著氣息長短不限定唸佛的數目。以氣息達到極限為標準。聲音不高不低不快不慢，調和得恰到好處。十口氣相連不斷，使心不散亂。專心致志為要。稱為『十念』，這是藉助氣息來約束心念。唸完之後，發願迴向說： 『我弟子（某甲）一心歸命極樂世界阿彌陀佛。愿以清凈的光芒照耀我，以慈悲的誓願攝受我。我現在以正念稱念如來的名號，經過十唸的時間，爲了菩提道（Bodhi，覺悟之道），求生凈土（Pure Land，阿彌陀佛的西方凈土）。佛陀過去所發的本願是，如果有眾生想要往生我的國土，以至誠的心信受歡喜，乃至念十聲佛號，如果不能往生，我就不成正覺（Attaining complete enlightenment）。但除了犯五逆重罪和誹謗正法（True Dharma，正確的佛法）的人。我現在自己回憶，此生以來沒有造過五逆重罪，沒有誹謗過大乘佛法。愿這十念能夠進入如來廣大的誓願海中，憑藉佛陀的慈悲力量，所有罪業消滅，清凈的善因增長。如果臨終的時候，自己知道時間到了，身體沒有病痛，心中沒有貪戀，心不顛倒散亂，如同進入禪定（Dhyana，冥想狀態）。佛陀以及諸聖眾，手持金蓮臺來迎接我。在一念之間往生極樂世界，蓮花開放見到佛陀，立刻聽聞佛陀的教誨，頓悟佛的智慧，廣度眾生，圓滿菩提的願望。』 （唸完就可以停止，不必禮拜。要盡此一生不得有一天暫時廢止。唯有不廢止，才能自己要求自己的心得以往生彼國）。 系緣門： 凡是公務、私事、供養等各種事務，即使在匆忙之中，也常常不忘記佛陀以及憶念凈土。如同重要的事情繫在心上，即使做各種事務也不妨礙暗中憶念。之前所說的唸佛也是這樣。如果失去正念，要多次收攝回來。時間久了就會成為習慣，自然而然地常常憶念。 《楞嚴經》（Surangama Sutra）中譬如說，有兩個人，一個人專門憶念（比喻佛念眾生），一個人專門忘記（比喻眾生唸佛）。這樣兩個人，即使相遇也如同沒有相遇，或者看見了也如同沒有看見。兩個人互相憶念，互相憶念的心念深刻，這樣乃至從生到生，如同形影相隨。
【English Translation】 English version: Stand. Join palms together and continuously recite Amitabha (Amitabha, transliteration, meaning immeasurable light Buddha or immeasurable life Buddha). Take one breath as one thought. Thus, ten breaths are ten recitations. The number of Buddhas recited is not limited by the length of the breath. The standard is when the breath reaches its limit. The voice is neither too high nor too low, neither too fast nor too slow, harmonized just right. Ten breaths are connected continuously, so that the mind is not scattered. Focus and concentration are essential. This is called 'Ten Recitations,' which is using breath to restrain the mind. After completing this recitation, make a vow and dedicate the merit, saying: 'I, disciple (name), wholeheartedly take refuge in Amitabha Buddha of the Pure Land of Ultimate Bliss. May you illuminate me with your pure light and embrace me with your compassionate vows. I now recite the name of the Tathagata (Tathagata, 'Thus Come One', an epithet of the Buddha) with right mindfulness, for the duration of ten recitations, for the sake of the Bodhi path (Bodhi, the path to enlightenment), seeking rebirth in the Pure Land (Pure Land, Amitabha Buddha's Western Pure Land). The original vow made by the Buddha in the past was that if there are sentient beings who wish to be born in my land, with sincere faith and joy, even if they recite my name ten times, if they are not reborn, I will not attain complete enlightenment (Attaining complete enlightenment). Except for those who commit the five heinous crimes and slander the True Dharma (True Dharma, the correct Buddhist teachings). I now recall that since this life, I have not committed the five heinous crimes, nor have I slandered the Mahayana (Mahayana, the 'Great Vehicle' school of Buddhism) teachings. May these ten recitations enter the vast ocean of the Tathagata's vows, and by relying on the Buddha's compassionate power, may all my sins be eradicated and pure causes increase. If, when approaching the end of life, I know the time has come, may my body be free from pain, my mind free from greed, and my mind not be confused or scattered, as if entering Dhyana (Dhyana, meditative state). May the Buddha and all the holy beings come to greet me, holding golden lotus platforms in their hands. In an instant, may I be born in the Land of Ultimate Bliss, and when the lotus flower opens, may I see the Buddha, immediately hear the Buddha's teachings, and instantly awaken to the Buddha's wisdom, widely liberate sentient beings, and fulfill the vows of Bodhi.' (Once completed, you can stop, there is no need to bow. You must not abandon this practice even for a single day throughout your life. Only by not abandoning it can you ensure that your mind will be reborn in that land). The Method of Connecting with Conditions: In all public affairs, private matters, offerings, and various activities, even in haste, do not forget the Buddha and remember the Pure Land. Just as important matters are kept in mind, even while doing various tasks, it does not hinder secretly remembering. The aforementioned recitation of the Buddha is also like this. If you lose mindfulness, repeatedly bring it back. Over time, it will become a habit, and you will naturally remember it often. The Surangama Sutra (Surangama Sutra) uses the analogy of two people: one person is dedicated to remembering (representing the Buddha remembering sentient beings), and the other person is dedicated to forgetting (representing sentient beings remembering the Buddha). These two people, even if they meet, are as if they have not met, or even if they see each other, it is as if they have not seen each other. If two people remember each other, and the mind of mutual remembrance is deep, then from life to life, they will be like form and shadow following each other.
不相乖異。十方如來憐念眾生。如母憶子。若子逃逝雖憶何為。子若憶母如母憶時。母子歷生不相違遠。若眾生心憶佛唸佛。現前當來必定見佛。去佛不遠。不假方便自得心開。如染香人身有香氣。如此係心任運。常遮一切惡念。設欲作惡。憶佛之故惡不能成。縱隨惡作惡業時。心常下耎。如身有香自然離臭。又復覺心微起惡念。即便憶佛。以佛力故惡念自息。如人遇難。求彼強援必得免脫。又見他受苦。以唸佛心憐愍于彼。愿其離苦。若斷刑獄。以唸佛故生憫念心。愿生凈土誓相救濟。凡歷一切境界若善若惡。由心憶佛。皆心念作愿。故普賢愿王云。作一切惡皆不成就。若作善業皆悉和合。即此意爾。如是相續唸佛在心。能辦一切凈因功德。恐煩披覽不復具說。誠哉此門為益最大。
眾福門者
普賢觀。國王大臣欲懺重罪。當行五事。一正心不謗三寶。不障出家。不為梵行人作惡留難(于持戒四眾勿行污染)。二孝養父母。奉事師長。三正法治國。不邪枉人民。四六齋日敕境內力所及處令行不殺(嚴禁漁捕及誡奸鬥。六齋日者。白月初八。四王使者巡世。十四。四王太子巡。十五。四王親巡。黑月廿三．廿九．三十巡世準上。若四王親下。諸天星宿鬼神俱時隨從。遇修福齋戒者諸天相慶。即注祿添算。
護持福業令其成就)。五深信因果。信一實道。知佛不滅。此與十六觀三福大同。但普賢正為王臣。故引用此。亦是三世諸佛凈業正因。若出家四眾應具依觀經三福為行。隨作一福。若心念。若口言。作意迴向。方成凈因。
此四法門是念佛三昧往生正因。必須系日修習。方可自期定生凈土。經云。行此三昧。現得見阿彌陀佛及二菩薩。若聞佛及二菩薩名。除無量劫生死之罪。何況憶念。此是人中芬陀利華。觀音．勢至為其勝友。當坐道場。生諸佛家。此人現世。彼佛遣無數化佛化觀音．勢至及娑婆二十五菩薩晝夜擁護。行住坐臥一切時處不令惡鬼得便。不受一切災難。常為國王大臣一切人民之所宗奉。所得功德一念之間不可算數。如佛之辯不能稱揚。除彼不肖人。孰聞不信受。
往生凈土決疑行愿二門
No. 1164-3a 舊䟦
慈雲大師既集往生凈土懺愿儀。復為在家人述決疑行愿二門。然出家人亦可修此行愿。幽溪大師暮年奉行愿為日課。臨終趺坐以指書空。作妙法蓮華經五字而化。法門之妙於斯驗矣。
丁亥仲冬凈土弟子正知謹識
凈土十要卷第二
(菩薩戒弟子劉學志捐資合刻 往生凈土懺愿儀 決疑行愿二門。愿求慧性開明。戒品堅固。嚴凈三界弘范
【現代漢語翻譯】 （護持福德事業，使其成就）。五、深信因果。相信唯一真實的道路。知道佛陀不會滅度。這與《觀經》中的十六觀和三福大同小異。但普賢菩薩主要是為王臣說法，所以引用這段經文。這也是過去、現在、未來諸佛清凈行業的正因。如果出家四眾弟子應該完全依照《觀經》中的三福作為修行。無論修習哪一種福業，如果心念、口說，並作意迴向，才能成就清凈之因。 這四種法門是念佛三昧往生的正因。必須每日堅持修習，才能自己期望必定往生凈土。《經》中說：『修行此三昧，現世就能見到阿彌陀佛（Amitabha）及觀世音菩薩（Avalokitesvara）和大勢至菩薩（Mahasthamaprapta）。如果聽到佛和兩位菩薩的名號，就能消除無量劫的生死之罪，更何況憶念。』此人是人中的芬陀利華（Pundarika，白蓮花），觀音菩薩、勢至菩薩是他的殊勝朋友。應當安坐道場，生在諸佛之家。此人現世，阿彌陀佛會派遣無數化佛、化觀音菩薩、化勢至菩薩以及娑婆世界的二十五位菩薩晝夜擁護，行住坐臥一切時處都不讓惡鬼得便，不受一切災難，常為國王大臣一切人民所宗奉。所得功德一念之間不可計數，即使是佛的辯才也無法稱揚。除了那些不賢良的人，誰聽了會不信受呢？ 往生凈土決疑行愿二門 No. 1164-3a 舊跋 慈雲大師已經彙集了《往生凈土懺愿儀》，又為在家居士闡述了《決疑行愿二門》。然而出家人也可以修習此行愿。幽溪大師晚年奉行此行愿作為每日功課，臨終時跏趺而坐，用手指在空中書寫《妙法蓮華經》五字而化去。佛法的奧妙由此可見。 丁亥仲冬凈土弟子正知謹識 凈土十要卷第二 （菩薩戒弟子劉學志捐資合刻 《往生凈土懺愿儀》 《決疑行愿二門》。愿求慧性開明，戒品堅固，嚴凈三界，弘揚佛法。
【English Translation】 (Protecting and supporting meritorious deeds to ensure their accomplishment). 5. Deeply believe in cause and effect. Believe in the one true path. Know that the Buddha will not perish. This is largely the same as the Sixteen Contemplations and Three Blessings in the Contemplation Sutra. However, since Samantabhadra (普賢) Bodhisattva mainly speaks for kings and ministers, this is quoted. It is also the right cause for the pure karma of all Buddhas in the past, present, and future. If the fourfold assembly of monks and nuns should fully rely on the Three Blessings in the Contemplation Sutra as practice, whichever blessing is cultivated, if it is thought in the mind or spoken in words, and intentionally dedicated, then it will become a pure cause. These four Dharma doors are the right cause for rebirth in the Pure Land through the Samadhi of Buddha Recitation. It is necessary to practice diligently every day in order to expect certain rebirth in the Pure Land. The Sutra says: 'Practicing this Samadhi, one can see Amitabha (阿彌陀佛) Buddha and Avalokitesvara (觀世音菩薩) and Mahasthamaprapta (大勢至菩薩) Bodhisattvas in this very life. If one hears the names of the Buddha and the two Bodhisattvas, one can eliminate the sins of birth and death for countless kalpas, let alone remember them.' This person is a pundarika (芬陀利華, white lotus) flower among people, and Avalokitesvara and Mahasthamaprapta Bodhisattvas are his excellent friends. He should sit in the bodhimanda (道場, place of enlightenment) and be born into the family of all Buddhas. In this person's present life, Amitabha Buddha will send countless manifested Buddhas, manifested Avalokitesvara and Mahasthamaprapta Bodhisattvas, and the twenty-five Bodhisattvas of the Saha world to protect him day and night, not allowing evil spirits to take advantage of him at any time or place, and he will not suffer any disasters. He will always be revered by kings, ministers, and all people. The merits obtained in a single thought are incalculable, and even the eloquence of the Buddha cannot praise them enough. Except for those who are unworthy, who would hear and not believe? Resolving Doubts and Practicing Vows for Rebirth in the Pure Land No. 1164-3a Old Colophon Great Master Ciyun has already compiled the Repentance and Vow Ritual for Rebirth in the Pure Land, and has also explained the Two Doors of Resolving Doubts and Practicing Vows for lay practitioners. However, monastics can also cultivate these practices and vows. In his later years, Great Master Youxi practiced these vows as a daily practice. At the time of his death, he sat in the lotus position and wrote the five characters of the Wonderful Dharma Lotus Flower Sutra in the air with his finger before passing away. The subtlety of the Dharma door is thus verified. Respectfully recorded by Zhengzhi, a Pure Land disciple, in the mid-winter of Dinghai year. The Second Volume of the Ten Essentials of Pure Land (Bodhisattva Precept Disciple Liu Xuezhi donated funds to jointly publish Repentance and Vow Ritual for Rebirth in the Pure Land Two Doors of Resolving Doubts and Practicing Vows. May wisdom be opened, precepts be firm, the Three Realms be purified, and the Dharma be propagated.
。證入一相總持。普與眾生同生凈土)。 卍新續藏第 61 冊 No. 1164 凈土十要
靈峰大師選定凈土十要卷第三(附)
述曰。凈要一書。皆歷代善知識吹大法螺擊大法鼓。摧邪顯正之大閑也。靈峰銓衡一字不濫。成時何物敢浪參耶。竊以十六觀經凈土勝典。以非凡夫境界屬想。無從論者。非妄勸修持。便概杜措意。然妄修則墮落坑塹。概杜則壅塞源流。進退兩乖均失佛旨。不知經為利鈍二性平分勝劣兩門。利者修前十二觀。感三輩生。鈍者唯修第十三一觀。亦分三輩九品。是則人雖鈍觀雖劣。而作是一心之宗。如來夙願之力原無鈍劣。故名此為雜想觀者。指雜亂垢心即是阿彌陀佛不思議身土也。敬宗此義述觀經初心三昧門。既無妄修之虞。又免概杜之過。覺韋提哀請。再啟今時。而王宮法流重通末運。關係匪小。避忌未遑。又以小本彌陀。字字是行人真歸。字字是行人妙觀。歸觀會一即是行經。謬輯受持行儀。自作往生左券。同學修之。僉謂有四利焉。持名行人二障均重。一行三昧未可要期。今即持名具破二障因緣。令其速成一心不亂。一利也。人多謂大本是廣文。觀經是深境。不知小本文雖約而義甚廣。境雖近而觀甚深。深廣秪在一心。以此弘通寶王。庶幾允可。二利也。凈土依
【現代漢語翻譯】 現代漢語譯本：證入一相總持（證入實相，總攝一切法門，不為外境所動）。普遍與眾生一同往生凈土。
卍新續藏第 61 冊 No. 1164 凈土十要
靈峰大師選定凈土十要卷第三(附)
述曰：凈要一書，都是歷代善知識吹大法螺，擊大法鼓，摧毀邪說，彰顯正法的大事因緣。靈峰大師衡量取捨，一字也不隨便。成時是什麼人，敢隨意參與呢？我私下認為，《十六觀經》（《觀無量壽經》）是凈土殊勝的經典，如果認為它不是凡夫境界所能想像的，就無從談論。不妄加勸人修持，就完全杜絕了揣測臆斷。然而妄加修持就會墮入坑塹，完全杜絕就會壅塞源頭。進退兩難，都失去了佛的旨意。不知道這部經是為利根和鈍根兩種根性的人，平等開設殊勝和低劣兩種法門。利根的人修前十二觀，感得三輩往生。鈍根的人只修第十三觀（雜想觀），也分三輩九品。這樣看來，人雖然遲鈍，觀法雖然低劣，而作意於一心之宗。如來往昔的願力原本沒有遲鈍低劣之分。所以稱此為雜想觀，是指雜亂污垢的心就是阿彌陀佛（Amitabha）不可思議的身土。恭敬遵從這個意義，闡述《觀經》（《觀無量壽經》）初心三昧門，既沒有妄加修持的憂慮，又避免了完全杜絕的過失。覺察到韋提希（Vaidehi）夫人的哀切請求，再次開啟當今之時。而王宮的佛法流傳重新貫通末法時代，關係非同小可。避諱顧忌都來不及。又因為小本《彌陀經》（《阿彌陀經》），字字都是行人真實的歸宿，字字都是行人精妙的觀行。歸宿和觀行會歸於一，就是行經。我謬誤地編輯了受持行儀，自己作為往生的憑證。同學們修習它，都認為有四種利益。持名唸佛的行人，業障和煩惱都很重，一心三昧難以期望。現在通過持名唸佛，具備破除業障和煩惱的因緣，使他們迅速成就一心不亂，這是一大利益。人們大多認為大本《無量壽經》是廣博的文字，觀經是深奧的境界。不知道小本《阿彌陀經》文字雖然簡略而意義非常廣博，境界雖然平近而觀行非常深妙。深廣只在於一心。用這個來弘揚《寶王論》，或許可以允許。凈土的依據
【English Translation】 English version: Attaining the Samadhi of One Form (attaining the true nature, encompassing all Dharma methods, and not being moved by external circumstances). Universally, together with all sentient beings, be reborn in the Pure Land.
Supplement to the Wan (卍) New Edition of the Buddhist Canon, Volume 61, No. 1164, Essentials of the Pure Land Tradition
Selected by Master Lingfeng: Essentials of the Pure Land Tradition, Volume 3 (Appendix)
Commentary: The book 'Essentials' consists entirely of the great causes and conditions of successive virtuous teachers blowing the great Dharma conch, beating the great Dharma drum, destroying heterodoxies, and manifesting the orthodox Dharma. Master Lingfeng weighed and selected carefully, not a single word was taken lightly. What kind of person is Chengshi, daring to participate arbitrarily? I privately believe that the 'Sixteen Contemplations Sutra' (the 'Contemplation Sutra') is a supreme Pure Land scripture. If one thinks that it is not something that ordinary people can imagine, then there is no way to discuss it. Without rashly encouraging people to cultivate, one completely cuts off speculation and conjecture. However, rash cultivation will lead to falling into pits, and complete cutting off will block the source. Advancing and retreating are both wrong, and both lose the Buddha's intention. One does not know that this sutra is for people of both sharp and dull faculties, equally opening up both superior and inferior Dharma methods. Those with sharp faculties cultivate the first twelve contemplations and attain rebirth in the three grades. Those with dull faculties only cultivate the thirteenth contemplation (the Contemplation of Mixed Images), which is also divided into three grades and nine levels. Thus, although the person is dull and the contemplation is inferior, the intention is focused on the principle of one mind. The past vows of the Tathagata (Tathagata) originally had no dullness or inferiority. Therefore, this is called the Contemplation of Mixed Images, which refers to the fact that the mixed and defiled mind is the inconceivable body and land of Amitabha Buddha (Amitabha). Respectfully following this meaning, I explain the Samadhi Gate for Beginners in the 'Contemplation Sutra', which has neither the worry of rash cultivation nor the fault of complete cutting off. Realizing the earnest request of Lady Vaidehi (Vaidehi), it reopens the present time. And the flow of the Buddha's Dharma from the royal palace reconnects the Dharma-ending Age, which is of no small importance. There is no time to avoid taboos and concerns. Furthermore, because the Smaller 'Amitabha Sutra' (Amitabha Sutra), every word is the true refuge of the practitioner, and every word is the wonderful contemplation of the practitioner. Refuge and contemplation converge into one, which is the practice of the sutra. I mistakenly compiled the Ritual for Receiving and Upholding, taking it as my own guarantee of rebirth. Fellow practitioners cultivate it, and all believe that there are four benefits. For practitioners who uphold the name of the Buddha, karmic obstacles and afflictions are heavy, and the Samadhi of One Mind is difficult to expect. Now, through upholding the name of the Buddha, one possesses the causes and conditions for breaking through karmic obstacles and afflictions, enabling them to quickly achieve single-mindedness, which is the first great benefit. Most people think that the Larger 'Infinite Life Sutra' is extensive in its text, and the 'Contemplation Sutra' is profound in its realm. They do not know that the Smaller 'Amitabha Sutra', although concise in its text, is extremely broad in its meaning, and although its realm is near, its contemplation is extremely profound. Profundity and breadth lie only in one mind. Using this to propagate the 'Treasure King Treatise', perhaps it may be permissible. The basis of the Pure Land
正皆不思議境。慈雲懺法略于觀境。且宗唐譯。未盡秦本之致。今宗秦本。專就觀境。具修事理二行。身居忍土而瞻依禮覲。如已生樂邦。法巧趣幽。人懷悅慕。塵塵皆趣阿彌法身真體。將見往生。品位必高。而花開見佛亦易。三利也。六方諸佛恩德無涯。護念保綏神力莫測。二大士及海眾皆我現在加持。臨終救濟。當來教授之師。今悉並切投誠。革除慢易。使無障礙而有感通。無忝受持之軌。四利也。四利匪虛。並出請益。已上二種初門。續觀經已斷之慧命。行儀立持名妙行之準繩。皆前古未揚。實叔季甘露述而非作。附入凈要。或者其有當乎。本擬寄西方合論前以行。而二皆行經。與大小懷法同一部類。遂竊附慈雲后為第三冊。兼申法門旨趣略闡芻言。而語涉遊揚倍增丑拙。前修同學其尚愍而教之也哉。成時和南識。
No. 1164-4 觀無量壽佛經初心三昧門
古歙後學沙門 成時 依經錄輯
觀經境勝。卒難受持。經謂。若欲至心生西方者。先當觀於一丈六像在池水上(先當二字對前勝觀而言。非對后二侍)。如先所說。無量壽佛身量無邊。非凡夫心力所及。然彼如來夙願力故。有意想者必得成就。則知舍勝觀劣。正是佛力所加。縱根鈍。修必成。像觀若成。具相亦現。故鈔謂觀佛
【現代漢語翻譯】 現代漢語譯本：正定是不可思議的境界。《慈雲懺法》略于觀想的境界，而且宗奉唐譯本，未能完全表達秦譯本的精髓。現在宗奉秦譯本，專門就觀想的境界，具備修習事相和理體的兩種修行。身處娑婆世界而瞻仰依止、禮拜覲見，如同已經往生極樂世界。方法巧妙而意趣深遠，令人心懷喜悅和仰慕。每一微塵都趨向阿彌陀佛法身真體，將來往生，品位必定很高，而且花開見佛也容易。這是第三種利益。十方諸佛的恩德無邊無際，護念保佑的神力不可測度。觀世音菩薩、大勢至菩薩以及海會大眾，都是我現在懇請加持，臨終救濟，當來教導的老師。現在全部懇切地投誠，革除怠慢輕忽，使沒有障礙而有感應相通，不辜負受持的規範。這是第四種利益。這四種利益不是虛假的，都出自於懇切的請求。以上兩種是入門的初步方法，延續《觀經》已經斷絕的慧命，確立持名妙行的準繩。這些都是前人沒有闡揚的，實在是末法時期甘露般的論述，我只是轉述而不是創作。附錄在《凈要》中，或許有適合的地方。本來打算寄到西方，與前面的內容合併在一起發行，但是因為兩者都是修行經典，與《大小懷法》屬於同一部類，於是就附在慈雲懺法的後面作為第三冊。同時闡述法門的宗旨和意趣，略微闡述一些粗淺的言語，但是言語涉及遊蕩而更加醜陋笨拙，希望前代的修行同學能夠憐憫並且教導我。成時和南敬識。
No. 1164-4 《觀無量壽佛經初心三昧門》
古歙後學沙門 成時 依經錄輯
《觀經》的境界殊勝，但最終難以受持。經中說：『如果想要至心往生西方極樂世界的人，首先應當觀想一丈六尺高的佛像在池水之上』（『先當』二字是針對前面的殊勝觀想而言，不是針對後面的兩位侍者）。正如先前所說，阿彌陀佛（Amitabha）的身量無邊無際，不是凡夫的心力所能達到的。然而阿彌陀佛（Amitabha）如來宿世的願力，有心意想念的人必定能夠成就。由此可知捨棄殊勝的觀想而選擇較差的觀想，正是佛力的加持。即使根器愚鈍，修行也必定能夠成就。佛像的觀想如果成就，具足相好的佛身也會顯現。所以註疏說觀想佛
【English Translation】 English version: Right Samadhi is an inconceivable state. The 'Ci Yun Repentance Method' is brief in its contemplation of realms, and it follows the Tang Dynasty translation, not fully expressing the essence of the Qin Dynasty version. Now, following the Qin Dynasty version, it focuses specifically on the realm of contemplation, fully embodying both the practice of phenomena and the practice of principle. Dwelling in the Saha world (suffering world) while reverently relying on and paying homage, it is as if one has already been born in the Land of Ultimate Bliss. The method is skillful and the meaning profound, filling people's hearts with joy and admiration. Every mote of dust tends towards the true essence of Amitabha's (Amitabha) Dharmakaya (Dharma body), and in the future, one's rebirth will surely be of a high grade, and seeing the Buddha when the lotus opens will also be easy. This is the third benefit. The kindness and virtue of the Buddhas of the six directions are boundless, and the spiritual power of their protection and preservation is immeasurable. Avalokiteshvara (Guanyin), Mahasthamaprapta (Dashizhi) Bodhisattvas, and the assembly of the sea are all those whom I now earnestly request to bless, to rescue at the time of death, and to be teachers who will instruct in the future. Now, all sincerely surrender, eliminating arrogance and negligence, so that there is no obstruction and there is mutual communication, not failing the standard of upholding and maintaining. This is the fourth benefit. These four benefits are not false, and all arise from earnest requests. The above two are the initial methods of entry, continuing the wisdom-life that has been severed by the 'Contemplation Sutra', establishing the standard of the wonderful practice of holding the name. These are all things that previous people have not proclaimed; they are truly like the nectar of the degenerate age, a narration rather than a creation. Appended to the 'Essentials of Purity', perhaps there is something suitable. Originally, it was intended to be sent to the Western Pure Land and combined with the previous discussions for publication, but because both are sutras of practice, belonging to the same category as the 'Great and Small Embracing Methods', it was then appended after the 'Ci Yun Repentance Method' as the third volume. At the same time, it explains the purpose and interest of the Dharma gate, and briefly elucidates some crude words, but the words involve wandering and increase ugliness and clumsiness. May the fellow practitioners of the past have compassion and teach me. Chen Shi respectfully acknowledges.
No. 1164-4 'The Initial Samadhi Gate of the Contemplation Sutra of Immeasurable Life Buddha'
Compiled by the Later Disciple Shramana Chengshi of Guxi, according to the Sutra Records
The realm of the 'Contemplation Sutra' is excellent, but ultimately difficult to uphold and maintain. The sutra says: 'If one wishes to be born in the Western Pure Land with utmost sincerity, one should first contemplate the sixteen-foot image on the water of the pond' (the words 'should first' are in response to the previous excellent contemplation, not in response to the two attendants that follow). As previously stated, the body of Amitabha (Amitabha) Buddha is boundless and limitless, beyond the reach of the mind-power of ordinary people. However, due to the past vows of that Tathagata (Thus Come One), those who have the intention to contemplate will surely achieve it. Thus, it is known that abandoning the excellent contemplation and choosing the inferior contemplation is precisely the blessing of the Buddha's power. Even if one's roots are dull, practice will surely succeed. If the contemplation of the image is achieved, the body with complete marks will also appear. Therefore, the commentary says that contemplating the Buddha
入門要術也。又經前明勝相毫量千六百五十萬里。疏僅取一丈五尺。蓋勝劣佛觀皆發軔白毫。故疏勝相毫量豫取后劣相文而釋。良以忍界末流。縱大機勝種。皆當創歸池像。決無頓契一切色身相者。韋提希等於前見佛。經中盛明佛加。非通涂修證教意。複次。雖觀劣身亦圓符勝觀。鈔云。境有勝劣。觀皆頓照。即空假中勝身心作心是。丈六非作是耶。經云。阿彌陀佛神通如意。於十方國變現自在。或現大身滿虛空中。或現小身丈六八尺。明示人大身小身無先無後。非所及非所不及也。依第十三雜想觀。述初心三昧門。下筆故序。
(行者面西。如三昧法治室。但供觀經一卷。專令心想現像。稱阿彌陀佛出入。入時投地默白雲)。
(南無釋迦牟尼佛。無憂惱處我當往生。不樂閻浮提濁惡世也。此濁惡處。地獄．餓鬼．畜生盈滿。多不善聚。愿我未來不聞惡聲。不見惡人。○白已起。于問訊時復想云。釋迦牟尼佛。身紫金色。坐百寶蓮華。佛頂有金臺。狀如須彌。極樂世界及十方凈土主伴悉于中現。 想已。次互跪拈香。復想云)。
(阿彌陀佛從金臺出。住立空中。觀音侍左。勢至侍右。皆熾盛金色。佛相八尺。大士不及八尺。○起。至心倡和云)。
一切恭敬。一心頂禮十方常住三寶(想
【現代漢語翻譯】 現代漢語譯本： 這是入門的關鍵要點。此外，經文中前面提到的勝相白毫的量為一千六百五十萬里。疏文中僅取一丈五尺來解釋。這是因為殊勝和劣弱的佛觀都是從白毫開始的。因此，疏文預先取用後面的劣相文來解釋殊勝的白毫之相。這是因為在娑婆世界的末法時期，即使是根器殊勝的人，也應當首先歸向佛像。絕對沒有能夠立即契合一切色身相的人。韋提希夫人等在前面見到佛，經文中盛讚佛的加持，這不是普遍的修證教義。再次，即使觀想劣身，也完全符合殊勝的觀想。鈔文中說：『境界有殊勝和劣弱之分，但觀想都是頓悟照見的。』這就是空、假、中，殊勝的身心就是心所造。難道丈六金身不是心所造嗎？經文中說：『阿彌陀佛神通如意，在十方國土變現自在。或者顯現大身充滿虛空，或者顯現小身丈六或八尺。』明確地告訴人們，大身和小身沒有先後之分，沒有能及和不能及的說法。依據第十三雜想觀，敘述初心三昧門，下筆前先作序。
（修行者面向西方。按照修三昧的方法佈置房間。只需供奉《觀經》一卷。專門用心觀想佛像顯現。稱念阿彌陀佛的名號，隨著出入息。入息時，跪地默唸：）
（南無釋迦牟尼佛（Śākyamuni Buddha）。我應當往生到沒有憂愁煩惱的地方。不喜歡閻浮提（Jambudvīpa）這個污濁罪惡的世界。這個污濁罪惡的地方，地獄（Naraka）、餓鬼（Preta）、畜生（Tiryagyoni）充滿。聚集了許多不善。愿我未來聽不到惡聲，看不到惡人。唸完後起身。在問訊時再次觀想：釋迦牟尼佛，身紫金色，坐在百寶蓮花上，佛頂上有金臺，形狀像須彌山（Sumeru）。極樂世界（Sukhāvatī）及十方凈土的主伴都在其中顯現。觀想完畢后，接著互相跪著拈香，再次觀想：）
（阿彌陀佛（Amitābha）從金臺出來，站立在空中。觀音（Avalokiteśvara）菩薩侍立在左邊，勢至（Mahāsthāmaprāpta）菩薩侍立在右邊，都發出熾盛的金光。佛像高八尺，兩位大士不及八尺。起身，至誠地唱和：）
一切恭敬。一心頂禮十方常住三寶（Saṃgha）（觀想）
【English Translation】 English version: These are essential points for beginners. Furthermore, the Sutra mentions that the superior characteristic of the white hair (byakugo) between the eyebrows measures 1,650,000 li. The commentary only takes 1 zhang and 5 chi to explain. This is because both the superior and inferior contemplations of the Buddha originate from the white hair. Therefore, the commentary preemptively uses the subsequent text on inferior characteristics to explain the superior characteristic of the white hair. This is because in the degenerate age of the Saha world, even those with superior faculties should first return to the Buddha image. There is absolutely no one who can immediately accord with all forms of the physical body. When Vaidehi and others saw the Buddha earlier, the Sutra praised the Buddha's blessings, which is not a common teaching on cultivation and realization. Furthermore, even contemplating the inferior body is in complete accordance with the superior contemplation. The commentary says: 'The realm has superior and inferior aspects, but the contemplation is a sudden illumination.' This is emptiness, provisionality, and the middle way; the superior body and mind are created by the mind. Is the sixteen-foot body not created by the mind? The Sutra says: 'Amitabha Buddha has supernatural powers and can manifest freely in the ten directions. Sometimes he manifests a large body filling the void, and sometimes he manifests a small body of sixteen or eight feet.' It clearly tells people that there is no before or after in the large and small bodies, and there is nothing that can or cannot be reached. Based on the Thirteenth Contemplation on Miscellaneous Images, it describes the initial Samadhi gate, and writes a preface before starting.
(The practitioner faces west. Arrange the room according to the method of cultivating Samadhi. Only enshrine one copy of the Contemplation Sutra. Focus on visualizing the Buddha image appearing. Recite the name of Amitabha Buddha with each inhalation and exhalation. When inhaling, kneel down and silently say:)
(Namo Shakyamuni Buddha (Śākyamuni Buddha). I should be reborn in a place without sorrow and affliction. I do not like this impure and evil world of Jambudvipa (Jambudvīpa). This impure and evil place is filled with hells (Naraka), hungry ghosts (Preta), and animals (Tiryagyoni). It is a gathering of many unwholesome things. May I not hear evil sounds or see evil people in the future. After reciting, stand up. When bowing, visualize again: Shakyamuni Buddha, with a body of purple-gold color, sitting on a lotus flower of a hundred treasures, with a golden platform on the top of his head, shaped like Mount Sumeru (Sumeru). The host and companions of the Pure Land of Ultimate Bliss (Sukhāvatī) and the Pure Lands of the ten directions all appear within it. After visualizing, then kneel and offer incense, and visualize again:)
(Amitabha Buddha (Amitābha) emerges from the golden platform and stands in the air. Avalokiteshvara (Avalokiteśvara) Bodhisattva attends on the left, and Mahasthamaprapta (Mahāsthāmaprāpta) Bodhisattva attends on the right, both emitting blazing golden light. The Buddha image is eight feet tall, and the two great beings are less than eight feet tall. Stand up and sincerely chant in unison:)
Utmost reverence. With one mind, I prostrate to the Three Jewels (Saṃgha) that constantly abide in the ten directions (visualize).
云)。
(三寶三德如虛空。眾生三障亦如是。是故平等普歸敬。愿速同入法界海。○應歸命三處三寶。謂導師．本師及金臺中十方諸佛。下除別禮。余通禮。供養讚歎懺悔三歸共六拜。同此運想。同用上偈。想已起。主者白雲)。
是諸眾等 各各互跪 嚴持香華 如法供養
(眾散華和云)供養十方法界三寶(執爐。想我此香華遍十方云云。想已復云)。
愿此香華云 遍滿十方界 供養無量壽 金臺百寶蓮 如是佛世尊 佛法及佛子 普熏諸眾生 皆發菩提心
(起倡和云)。
供養已。一切恭敬(拜起。置爐合掌正立。贊云)。
諸佛如來是法界身。入一切眾生心想中。心想佛時是心即是三十二相八十隨形好。諸佛正遍知海從心想生。是故一心繫念諦觀。多陀阿伽度阿羅訶三藐三佛陀(拜。心想生之上遍緣三三寶。是故下偏緣阿彌陀佛。次起立。復云)。
以此嘆佛功德。修行凈業正因。奉感(拈香)釋梵護世諸天。普雨天華持供養者。又感(問訊)南無逆順起教五百思惟主伴娑羅阇世．月光耆婆．天授惡友。及步虛以來好持是語無忘失者。咸降密室大慈受熏。愿一切世間增長增損大興末法息諍揚宗。禪教律三會歸秘藏。(次拈香云)。
【現代漢語翻譯】 現代漢語譯本：
（三寶（Sanbao，佛、法、僧）三德（sanduo，斷德、智德、恩德）猶如虛空。眾生三障（sanzhang，煩惱障、業障、報障）也像這樣。因此平等普遍地歸依敬奉。愿迅速一同進入法界海。○應當歸命於三處三寶，即導師、本師以及金臺（Jintai）中十方諸佛。下文去除個別禮拜，其餘都普遍禮拜。供養、讚歎、懺悔、三歸（sangui，歸依佛、歸依法、歸依僧）共六拜。一同這樣觀想，一同用上面的偈子。觀想完畢，主法者說：）
這些大眾，各自互相跪著，莊嚴地拿著香和花，如法供養。
（大眾散花並唱誦：）供養十方法界三寶（執持香爐。觀想我的這些香和花遍滿十方等等。觀想完畢后又說：）
愿這香花云，遍滿十方世界，供養無量壽（Wuliangshou，阿彌陀佛）。 金臺百寶蓮，如是佛世尊，佛法及佛子。 普遍薰染諸眾生，都發起菩提心。
（起身倡導並唱誦：）
供養完畢。一切恭敬（拜起。放置香爐，合掌端正站立。讚頌說：）
諸佛如來是法界身。進入一切眾生的心念之中。心中想念佛時，這心就是三十二相八十隨形好。諸佛正遍知海從心念產生。因此一心繫念，仔細觀察。多陀阿伽度阿羅訶三藐三佛陀（Duotuojiadu Arahansanmiaosanf陀）（拜。心想生之上普遍緣於三三寶。因此下面偏重緣于阿彌陀佛。接著起身站立。又說：）
用這來讚歎佛的功德，修行清凈行業的正因。奉請（拈香）釋（Shi，帝釋天）梵（Fan，大梵天）護世諸天。普遍降下天花供養執持供養的人。又感念（問訊）南無逆順起教五百思惟主伴娑羅阇世（Suoluosheshi）、月光（Yueguang）耆婆（Qipo）、天授（Tianshou）惡友，以及步行虛空以來好好持誦這些話語沒有忘記的人。都降臨密室接受大慈的薰陶。愿一切世間增長增損，大興末法，止息爭端，發揚宗派。禪（Chan）、教（Jiao）、律（Lv）三者匯歸於秘藏。（接著拈香說：）
【English Translation】 English version:
(The Three Jewels (Sanbao, Buddha, Dharma, Sangha) and Three Virtues (sanduo, severance, wisdom, grace) are like empty space. The Three Obstacles (sanzhang, afflictions, karma, retribution) of sentient beings are also like this. Therefore, we equally and universally take refuge and revere. May we quickly enter the ocean of the Dharma Realm together. ○ We should take refuge in the Three Jewels in three places, namely the Guide, the Original Teacher, and the Buddhas of the ten directions in Jintai (Golden Platform). The following omits individual prostrations; the rest are universal prostrations. Offering, praise, repentance, and the Three Refuges (sangui, refuge in the Buddha, refuge in the Dharma, refuge in the Sangha) total six prostrations. Contemplate in this way together, using the above verse together. After contemplation, the leader says:)
These assemblies, each kneeling mutually, solemnly holding incense and flowers, make offerings according to the Dharma.
(The assembly scatters flowers and chants:) Offering to the Three Jewels of the ten directions and Dharma Realm (Holding the incense burner. Contemplate that my incense and flowers pervade the ten directions, etc. After contemplation, say again:)
May this cloud of incense and flowers, pervade the ten directions, offering to Amitayus (Wuliangshou, Immeasurable Life Buddha). Golden Platform, hundred-treasure lotus, such is the World Honored One, the Buddha, the Dharma, and the Buddha's disciples. Universally perfuming all sentient beings, may they all arouse the Bodhi mind.
(Rise and lead the chanting:)
Offering completed. All with reverence (Rise from prostration. Place the incense burner, join palms, and stand upright. Praise and say:)
All Buddhas and Tathagatas are the Dharma body. Entering the thoughts of all sentient beings. When the mind thinks of the Buddha, this mind is the thirty-two marks and eighty minor characteristics. The ocean of the Buddhas' perfect knowledge arises from the mind. Therefore, with one mind, be mindful and contemplate carefully. Tathāgata Arhat Samyak-saṃbuddha (Duotuojiadu Arahansanmiaosanf陀) (Prostrate. Above the arising of the mind, universally connect with the Three Jewels. Therefore, below, focus on Amitabha Buddha. Then rise and stand. Say again:)
Use this to praise the Buddha's merits, cultivating the right cause of pure karma. Inviting (offering incense) Śakra (Shi, Indra), Brahmā (Fan, Great Brahma), and the world-protecting deities. Universally raining down heavenly flowers to offer to those who hold and make offerings. Also, be mindful of (greet) Namo (Homage to) the five hundred teachers and companions of the teaching that arises from adversity and obedience, Sālarāja (Suoluosheshi), Candraprabha (Yueguang), Jīvaka (Qipo), Devadatta (Tianshou), the evil friend, and those who have walked in emptiness and have well held these words without forgetting. May they all descend into the secret chamber to receive the great compassion. May all the world increase and decrease, greatly flourish the Dharma-ending Age, cease disputes, and promote the sect. Chan (Chan), Teaching (Jiao), and Discipline (Lv) all converge into the secret treasury. (Then offer incense and say:)
一心頂禮身紫金色坐百寶蓮華本師釋迦牟尼佛(想云。能禮所禮性空寂。感應道交難思議。我此道場如帝珠。釋迦如來影現中。我身影現如來前。頭面接足歸命禮)一心頂禮佛頂妙高臺中十方無量諸佛凈業正因過去未來現在三世諸佛(前偈改釋迦為諸佛。此中應想無量主伴。次拈香云)一心頂禮住立空中觀世音．大勢至二大士侍立左右無量壽佛(應極感切求哀救接。偈改阿彌陀佛影現中。想偈已。次即就地默想云。室內凈池涌三金蓮。佛同二侍下立華上垂手接引。復對佛前涌一金華。自身住其上對佛作禮)一心頂禮西方極樂世界在池水上住寶蓮華現八尺身形真金色圓光映徹圓光中無量化佛菩薩阿彌陀佛(圓光化佛及寶蓮華。悉從八尺像身而觀)一心頂禮西方極樂世界在池水上阿彌陀佛一心頂禮西方極樂世界在池水上住寶蓮華阿彌陀佛一心頂禮西方極樂世界在池水上住寶蓮華現八尺身阿彌陀佛(丈六之文姑且莫禮。令八尺之觀成就)一心頂禮西方極樂世界在池水上住寶蓮華現八尺身形真金色阿彌陀佛一心頂禮西方極樂世界在池水上住寶蓮華現八尺身形真金色圓光映徹阿彌陀佛一心頂禮西方極樂世界在池水上住寶蓮華現八尺身形真金色圓光映徹圓光中無量化佛菩薩阿彌陀佛(次拈香云)一心頂禮西方極樂世界在池水上身同
【現代漢語翻譯】 現代漢語譯本： 一心頂禮身紫金色，坐百寶蓮華的本師釋迦牟尼佛（觀想：能禮拜的我和所禮拜的佛，其自性皆是空寂的。感應道交，不可思議。我這道場如同帝釋天的寶珠，釋迦如來的身影顯現在其中。我的身影也顯現在如來面前，頭面接足，歸命頂禮）。 一心頂禮佛頂妙高臺中，十方無量諸佛，以及凈業正因，過去、未來、現在三世諸佛（前面的偈頌將釋迦改為諸佛。此處應觀想無量主伴。接著拈香說）。 一心頂禮住立在空中的觀世音、大勢至二大士，侍立在左右的無量壽佛（應極其懇切地祈求哀憐救助接引。偈頌改為阿彌陀佛影現中。觀想偈頌完畢后，就地默想：室內清凈的池水中涌出三朵金色蓮花，佛與二位侍者下臨，站在蓮花上，垂手接引。又在佛前涌出一朵金蓮，自身站在其上，對著佛作禮）。 一心頂禮西方極樂世界，在池水之上，安住于寶蓮華，顯現八尺身形的真金色，圓光映徹，圓光中有無量化佛菩薩的阿彌陀佛（圓光中的化佛以及寶蓮華，都從八尺的佛像身上觀想）。 一心頂禮西方極樂世界，在池水之上的阿彌陀佛。 一心頂禮西方極樂世界，在池水之上，安住于寶蓮華的阿彌陀佛。 一心頂禮西方極樂世界，在池水之上，安住于寶蓮華，顯現八尺身的阿彌陀佛（暫且不禮拜丈六高的佛像，以便成就八尺佛身的觀想）。 一心頂禮西方極樂世界，在池水之上，安住于寶蓮華，顯現八尺身形的真金色阿彌陀佛。 一心頂禮西方極樂世界，在池水之上，安住于寶蓮華，顯現八尺身形的真金色，圓光映徹的阿彌陀佛。 一心頂禮西方極樂世界，在池水之上，安住于寶蓮華，顯現八尺身形的真金色，圓光映徹，圓光中有無量化佛菩薩的阿彌陀佛（接著拈香說）。 一心頂禮西方極樂世界，在池水之上，身同...
【English Translation】 English version: With one-pointed devotion, I prostrate to the original teacher, Śākyamuni Buddha (釋迦牟尼佛) (the Buddha of the Shakya clan, founder of Buddhism), whose body is purple-gold in color, seated upon a lotus flower of a hundred treasures. (Visualize: 'The one who prostrates and the one who is prostrated to are both empty and still in nature. The interaction of response and connection is inconceivable. This sacred space of mine is like the jewel of Indra (帝釋天). The image of Śākyamuni Tathāgata (如來) appears within it. My image also appears before the Tathāgata. With head and face touching his feet, I take refuge and prostrate myself.') With one-pointed devotion, I prostrate to the countless Buddhas of the ten directions in the Wondrously High Tower of the Buddha's Crown (佛頂妙高臺), as well as the pure karma, the true cause, and the Buddhas of the past, future, and present three times. (The previous verse replaces 'Śākyamuni' with 'all Buddhas.' Here, one should visualize countless hosts and companions. Then, offer incense and say:) With one-pointed devotion, I prostrate to Avalokiteśvara (觀世音) (the Bodhisattva of Compassion) and Mahāsthāmaprāpta (大勢至) (the Bodhisattva of Great Strength), the two great beings standing in the sky, attending on either side of Amitābha Buddha (無量壽佛) (the Buddha of Infinite Life). (One should earnestly and sincerely seek compassionate rescue and guidance. Change the verse to 'Amitābha Buddha's image appears within.' After visualizing the verse, silently contemplate on the ground: 'Within the room, pure ponds give rise to three golden lotuses. The Buddha and the two attendants descend and stand upon the lotuses, extending their hands to receive and guide. Again, a golden lotus arises before the Buddha, and I stand upon it, bowing to the Buddha.') With one-pointed devotion, I prostrate to Amitābha Buddha (阿彌陀佛) in the Western Pure Land of Ultimate Bliss (西方極樂世界), who is above the water in the pond, dwelling upon a jeweled lotus flower, manifesting a form of eight feet, with true golden color, and a halo of light shining through, within which are countless manifested Buddhas and Bodhisattvas. (The manifested Buddhas within the halo and the jeweled lotus flower are all visualized from the eight-foot form.) With one-pointed devotion, I prostrate to Amitābha Buddha (阿彌陀佛) in the Western Pure Land of Ultimate Bliss (西方極樂世界), who is above the water in the pond. With one-pointed devotion, I prostrate to Amitābha Buddha (阿彌陀佛) in the Western Pure Land of Ultimate Bliss (西方極樂世界), who is above the water in the pond, dwelling upon a jeweled lotus flower. With one-pointed devotion, I prostrate to Amitābha Buddha (阿彌陀佛) in the Western Pure Land of Ultimate Bliss (西方極樂世界), who is above the water in the pond, dwelling upon a jeweled lotus flower, manifesting a form of eight feet. (For now, do not prostrate to the sixteen-foot form, so that the visualization of the eight-foot form can be accomplished.) With one-pointed devotion, I prostrate to Amitābha Buddha (阿彌陀佛) in the Western Pure Land of Ultimate Bliss (西方極樂世界), who is above the water in the pond, dwelling upon a jeweled lotus flower, manifesting a form of eight feet, with true golden color. With one-pointed devotion, I prostrate to Amitābha Buddha (阿彌陀佛) in the Western Pure Land of Ultimate Bliss (西方極樂世界), who is above the water in the pond, dwelling upon a jeweled lotus flower, manifesting a form of eight feet, with true golden color, and a halo of light shining through. With one-pointed devotion, I prostrate to Amitābha Buddha (阿彌陀佛) in the Western Pure Land of Ultimate Bliss (西方極樂世界), who is above the water in the pond, dwelling upon a jeweled lotus flower, manifesting a form of eight feet, with true golden color, and a halo of light shining through, within which are countless manifested Buddhas and Bodhisattvas. (Then, offer incense and say:) With one-pointed devotion, I prostrate to Amitābha Buddha (阿彌陀佛) in the Western Pure Land of Ultimate Bliss (西方極樂世界), who is above the water in the pond, whose body is...
眾生觀世音菩薩大勢至菩薩摩訶薩(偈改二大菩薩影現中。我身影現菩薩前)一心頂禮西方極樂世界在池水上天冠立佛觀世音菩薩摩訶薩(偈改二大為觀音)一心頂禮西方極樂世界在池水上肉髻寶瓶大勢至菩薩摩訶薩(偈改二大為勢至)一心頂禮西方極樂世界在池水上於一切處身同眾生助佛普化觀世音菩薩大勢至菩薩摩訶薩(前身同眾生謂同凡夫。人中之身七尺有零。此身同眾生。謂一切處身。乃九法界身也。次拈香云)一心頂禮觀無量壽佛經(想云)(真空法性如虛空。常住法寶難思議。我皆影現法寶前。一心如法歸命禮)一心頂禮凈除業障得生佛前經(偈如上下同)一心頂禮第十三雜想觀及十方三世一切尊經(若非此章則忍界末流妙觀絕分。故應頂禮。又此中重在順扶觀道。故法寶結歸末位。次長跪叩云)
南無極樂世界阿彌陀佛無憂惱處。我當往生。不樂閻浮提濁惡世也。此濁惡處。地獄．餓鬼．畜生盈滿。多不善聚。愿我未來不聞惡聲不見惡人。[○@叩]今向世尊五體投地求哀懺悔。我等愚人多造惡法。無有慚愧。毀犯五戒八戒及具足戒。偷僧祇物。現前僧物。不凈說法。以諸惡業而自莊嚴。乃至五逆十惡具諸不善。應墮惡道受苦無窮。[○@叩]唯愿觀世音及大勢至以大悲音聲為我廣說諸法實相。
{ "translations": [ "現代漢語譯本", "眾生觀世音菩薩（Avalokiteśvara，意為觀世音）大勢至菩薩摩訶薩（Mahāsthāmaprāpta，意為大勢至）（偈語改為二大菩薩顯現身影之中，我的身影顯現在菩薩之前）一心頂禮西方極樂世界在池水上的天冠立佛觀世音菩薩摩訶薩（偈語改為二大為觀音）一心頂禮西方極樂世界在池水上的肉髻寶瓶大勢至菩薩摩訶薩（偈語改為二大為勢至）一心頂禮西方極樂世界在池水上於一切處身同眾生助佛普化觀世音菩薩大勢至菩薩摩訶薩（前身同眾生，意為同凡夫，人中之身七尺有零，此身同眾生，意為一切處身，乃九法界身也。其次拈香說）一心頂禮觀無量壽佛經（想云）（真空法性如虛空，常住法寶難思議，我皆影現法寶前，一心如法歸命禮）一心頂禮凈除業障得生佛前經（偈語如上下相同）一心頂禮第十三雜想觀及十方三世一切尊經（若非此章，則忍界末流妙觀絕分，故應頂禮。又此中重在順扶觀道，故法寶結歸末位。其次長跪叩頭說）", "南無極樂世界阿彌陀佛（Amitābha，意為無量光佛）無憂惱處。我當往生，不樂閻浮提（Jambudvipa，意為南贍部洲）濁惡世也。此濁惡處，地獄、餓鬼、畜生盈滿，多不善聚。愿我未來不聞惡聲不見惡人。（叩頭）今向世尊五體投地求哀懺悔。我等愚人多造惡法，無有慚愧，毀犯五戒、八戒及具足戒，偷僧祇物，現前僧物，不凈說法，以諸惡業而自莊嚴，乃至五逆十惡具諸不善，應墮惡道受苦無窮。（叩頭）唯愿觀世音及大勢至以大悲音聲為我廣說諸法實相。" ], "english_translations": [ "English version", 'To all sentient beings, I pay homage to Avalokiteśvara Bodhisattva (Avalokiteśvara, meaning 'The one who perceives the sounds of the world') and Mahāsthāmaprāpta Bodhisattva (Mahāsthāmaprāpta, meaning 'Great Strength Arrived') Mahāsattva (The verse is changed to: In the manifestation of the two great Bodhisattvas, my figure appears before the Bodhisattvas). With one mind, I prostrate myself before Avalokiteśvara Bodhisattva Mahāsattva, the Buddha with a heavenly crown standing on the pond in the Western Pure Land of Ultimate Bliss (The verse is changed from \'two great\' to Avalokiteśvara). With one mind, I prostrate myself before Mahāsthāmaprāpta Bodhisattva Mahāsattva, with a jeweled vase on the fleshy protuberance of the head, standing on the pond in the Western Pure Land of Ultimate Bliss (The verse is changed from \'two great\' to Mahāsthāmaprāpta). With one mind, I prostrate myself before Avalokiteśvara Bodhisattva and Mahāsthāmaprāpta Bodhisattva Mahāsattva, who are in the Western Pure Land of Ultimate Bliss, on the pond, whose bodies are the same as all sentient beings in all places, assisting the Buddha in universal transformation (The former \'body is the same as sentient beings\' means the same as ordinary people; the body in the human realm is a little over seven feet tall; this body is the same as sentient beings, meaning the body in all places, which is the body of the nine realms. Next, lighting incense, say): With one mind, I prostrate myself before the Sutra of Contemplation on the Buddha of Immeasurable Life (Thinking): (The true emptiness of Dharma-nature is like empty space; the ever-abiding Dharma Jewel is inconceivable; I all appear before the Dharma Jewel; with one mind, I take refuge and pay homage according to the Dharma). With one mind, I prostrate myself before the Sutra of Purifying Karmic Obstacles and Attaining Birth Before the Buddha (The verse is the same as above and below). With one mind, I prostrate myself before the Thirteenth Contemplation of Miscellaneous Thoughts and all the venerable Sutras of the ten directions and three times (If not for this chapter, the wonderful contemplation of the last stream of the world of endurance would be completely lost, so one should prostrate oneself. Moreover, this emphasizes supporting the path of contemplation, so the Dharma Jewel concludes at the end. Next, kneel down and kowtow, saying):', 'Namo (Homage to) the Land of Ultimate Bliss, Amitābha Buddha (Amitābha, meaning \'Infinite Light Buddha\'), the place free from sorrow and affliction. I shall be reborn there, not delighting in this turbid and evil world of Jambudvipa (Jambudvipa, meaning \'Southern Continent\'). This turbid and evil place is filled with hells, hungry ghosts, and animals, a gathering of many unwholesome things. I vow that in the future, I will not hear evil sounds or see evil people. (Kowtow) Now, I prostrate myself before the World-Honored One, begging for repentance. We foolish people have created many evil deeds, without shame, violating the five precepts, eight precepts, and full precepts, stealing Sangha property, present Sangha property, preaching the Dharma impurely, adorning ourselves with all kinds of evil karma, even committing the five heinous crimes and ten evil deeds, possessing all kinds of unwholesome things, and should fall into evil paths to suffer endless pain. (Kowtow) I only wish that Avalokiteśvara and Mahāsthāmaprāpta, with their great compassionate voices, would extensively explain to me the true nature of all Dharmas.' ] }
除滅罪法。令我聞已發菩提心。應時即見極樂世界廣長之相。得見佛身及二菩薩。豁然大悟逮無生忍。臨命終時。[○@叩]阿彌陀佛授手迎接。不離金臺遍十方界。于諸佛前次第受記。還至本國覲百寶蓮。廣為多眾宣說佛語。僧那大悲盡未來際。(三說。次起云)。
懺悔發願已。歸命禮三寶。
(拜。次起拈香執爐如三昧法。至心行道。想降蓮華行池水面。舉足下足蓮華出沒。三像肩背及天衣痕等。一一諦想極令明瞭。稱云)。
南無阿彌陀佛 南無觀世音菩薩 南無大勢至菩薩摩訶薩(七稱或多稱。次誦雜觀章七遍或多遍。次復如上三稱。想歸本位華上。結三歸)。自歸於佛 當愿眾生 體解大道 發無上心自歸於法 當愿眾生 深入經藏 智慧如海自歸於僧 當愿眾生 統理大眾 一切無礙和南聖眾
次習坐即觀立佛白毫。毫中空。周圍二寸五分。外八棱。右旋宛轉在眉間。瑩凈明徹顯映金顏。分齊分明。復起。舒毫下垂。長不及華臺一尺。顯映金軀及與華足。耀琉璃水照觸自身。此觀久久堅住。
或將前行儀端坐想禮一遍亦妙。
問。所禮佛位何故重繁。答。為煉觀道。令開目閉目了了現前。當知習觀不出總別二法。初則總不如別。以總略別詳故。久則別不如總。以
【現代漢語翻譯】 現代漢語譯本 除滅罪法，令我聞已發菩提心（bodhicitta，覺悟之心）。應時即見極樂世界廣長之相，得見佛身及二菩薩（bodhisattva，立志成佛之人），豁然大悟逮無生忍（anutpattika-dharma-kshanti，對事物不生不滅的深刻理解）。臨命終時，阿彌陀佛（Amitābha）授手迎接，不離金臺遍十方界，于諸佛前次第受記，還至本國覲百寶蓮，廣為多眾宣說佛語，僧那大悲盡未來際。（三說。次起云）。 懺悔發願已，歸命禮三寶。 （拜。次起拈香執爐如三昧法，至心行道。想降蓮華行池水面，舉足下足蓮華出沒，三像肩背及天衣痕等，一一諦想極令明瞭。稱云）。 南無阿彌陀佛，南無觀世音菩薩（Avalokiteśvara），南無大勢至菩薩摩訶薩（Mahasthamaprapta）（七稱或多稱。次誦雜觀章七遍或多遍。次復如上三稱。想歸本位華上。結三歸）。自歸於佛，當愿眾生，體解大道，發無上心；自歸於法，當愿眾生，深入經藏，智慧如海；自歸於僧，當愿眾生，統理大眾，一切無礙。和南聖眾。 次習坐即觀立佛白毫，毫中空，周圍二寸五分，外八棱，右旋宛轉在眉間，瑩凈明徹顯映金顏，分齊分明。復起，舒毫下垂，長不及華臺一尺，顯映金軀及與華足，耀琉璃水照觸自身。此觀久久堅住。 或將前行儀端坐想禮一遍亦妙。 問：所禮佛位何故重繁？答：為煉觀道，令開目閉目了了現前。當知習觀不出總別二法，初則總不如別，以總略別詳故，久則別不如總，以
【English Translation】 English version Eradicating the method of eliminating sins, may I, upon hearing it, generate bodhicitta (the mind of enlightenment). May I immediately see the vast and extensive appearance of the Pure Land of Ultimate Bliss, see the Buddha's body and the two bodhisattvas (beings who aspire to become Buddhas), and attain a sudden and great enlightenment, reaching the stage of no-birth forbearance (anutpattika-dharma-kshanti, profound understanding of the non-arising and non-ceasing nature of things). When approaching the end of life, may Amitābha Buddha extend his hand to welcome me, without leaving the golden platform, pervading the ten directions, receiving predictions in order before all the Buddhas, returning to my own country to behold the hundred-treasure lotus, widely proclaiming the Buddha's teachings to the multitude, and with Sangha's great compassion, continue to the end of future eons. (Recite three times. Then rise and say). Having repented and made vows, I take refuge in the Three Jewels. (Bow. Then rise, hold incense and censer as in the Samadhi method, sincerely practice the Way. Visualize lotus flowers descending onto the surface of the pond, with each step a lotus flower appearing and disappearing, the three images, shoulders, back, and traces of celestial garments, contemplate each one carefully and clearly. Recite). Namo Amitābha Buddha, Namo Avalokiteśvara Bodhisattva, Namo Mahasthamaprapta Bodhisattva Mahasattva (Recite seven times or more. Then recite the Miscellaneous Contemplation Chapter seven times or more. Then repeat the above three recitations. Visualize returning to the original position on the lotus. Conclude with the Three Refuges). I take refuge in the Buddha, may all beings understand the Great Way and generate the supreme mind; I take refuge in the Dharma, may all beings deeply enter the Sutra Treasury and have wisdom like the sea; I take refuge in the Sangha, may all beings lead the multitude without any obstacles. Homage to the Holy Assembly. Next, practice sitting meditation and contemplate the white hair-curl of the standing Buddha. The hair-curl is hollow, about two and a half inches in circumference, with eight edges on the outside, spiraling to the right between the eyebrows, bright and clear, illuminating the golden face, with distinct boundaries. Then rise, extend the hair-curl downwards, not reaching one foot below the lotus pedestal, illuminating the golden body and the lotus feet, shining like crystal water, touching one's own body. Maintain this contemplation firmly for a long time. Or it is also wonderful to sit upright and contemplate the preceding practices and prostrate once. Question: Why are the positions of the Buddhas to whom we prostrate repeated so frequently? Answer: To refine the practice of contemplation, so that whether the eyes are open or closed, the Buddhas appear clearly before us. Know that the practice of contemplation does not go beyond the two methods of general and specific. Initially, the general is not as good as the specific, because the general is brief and the specific is detailed. After a long time, the specific is not as good as the general, because
別漸總頓故。問。入壇已白釋迦。懺時何又白彌陀。答。欣厭綿切方得往生故。意業白本師。又口業白導師。文以重而表專。能白之業所白之佛以不重而無過。問。何故亦觀白毫。答。勝劣兩觀皆以白毫為初步。所以智者于勝相毫中詳劣相毫狀。疏意正在此章。後世慈雲懺主等皆扶此觀以妙契經旨故。又末世根鈍雖劣觀或有難習之者。故將本觀事境詳在行儀。令行者不覺其難而自純熟其白毫觀。以經中前文義通。故專令坐時修習。且恐不善觀白毫者。又令坐中默然想禮行儀。既甫行行儀想禮。尤易成就是法也。動靜綿拶事理互研。儀觀等熏通別巧鍛(白毫為通本觀為別)。以斯應末世。庶可稱善順機宜也歟。其一心三觀詳在妙宗。茲不贅。
觀無量壽佛經初心三昧門
No. 1164-5 受持佛說阿彌陀經行愿儀
古歙後學沙門 成時 依經錄輯
(行者西向治室。稱阿彌陀佛出入。入時想云)。
(佛告舍利弗。聞是經受持者。及聞諸佛名者。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。○想已。即想對本師導師十方一切三寶至心倡和云)。
一切恭敬。一心頂禮十方常住三寶(想云)。
(三寶三德如虛
空 眾生三障亦如是 是故平等普歸敬 愿速同入法界海)
(次起。主者白雲)。
是諸眾等 各各互跪 嚴持香華 如法供養
(眾散華和云)供養十方法界三寶(執爐。想我此香華遍十方云云。想已復云)。
愿此香華云 遍滿十方界 供養一切佛 世間難信法 及諸上善人 普熏諸眾生 皆發菩提心
(法寶僧寶語局義通。次起云)。
供養已一切恭敬(拜。用前總觀偈。下讚歎懺悔三歸拜處皆用上偈。次起置爐。贊云)。
身光不思議 遍照於十方 無量光如來 西方大慈父 壽命不思議 無邊阿僧祇 無量壽如來 西方大導首 國土純清凈 功德所莊嚴 一切諸群生 悉登不退地 十方恒沙佛 共贊於此邦 故我與眾生 愿生極樂國
(拜。想已。次起拈香云)。一心頂禮娑婆世界五濁惡世本師釋迦牟尼佛(想身及眾生業重生惡世。本師大慈入惡世中說難信之法。應極愍傷感此恩德。想云)
(能禮所禮性空寂 感應道交難思議 我此道場如帝珠 釋迦如來影現中 我身影現如來前 為求往生接足禮)一心頂禮東方世界阿閦鞞佛．須彌相佛．大須彌佛．須彌光佛．妙音佛如是等恒河
【現代漢語翻譯】 現代漢語譯本 空性之中，眾生的三種障礙也是如此（空：指一切事物沒有固定不變的自性；眾生：指一切有情生命；三障：指煩惱障、業障、報障）。 因此，我們平等地普遍歸敬，愿迅速一同進入法界海（法界海：指一切諸法的總和，如大海般廣闊無邊）。
（接著起身，主法者說：）
各位大眾，各自互相右膝著地，莊嚴地拿著香和花，如法供養。
（大眾散花，並一同唸誦：）供養十方法界三寶（執持香爐，觀想我的這些香和花遍滿十方等等，觀想完畢后又唸誦：）。
愿此香華云，遍滿十方界，供養一切佛。 世間難信法，及諸上善人，普熏諸眾生，皆發菩提心。
（法寶僧寶，言語簡略而意義相通。接著起身說：）。
供養完畢，一切恭敬（禮拜。使用之前的總觀偈。下面的讚歎、懺悔、三歸依禮拜處都使用上面的偈子。接著起身放置香爐，讚歎說：）。
身光不可思議，遍照於十方，無量光如來（無量光如來：即阿彌陀佛）。 西方大慈父，壽命不可思議，無邊阿僧祇（阿僧祇：佛教中的一個極大數）。 無量壽如來（無量壽如來：即阿彌陀佛），西方大導師，國土純清凈。 功德所莊嚴，一切諸群生，悉登不退地。 十方恒沙佛，共贊於此邦，故我與眾生。 愿生極樂國。
（禮拜。觀想完畢。接著起身拈香說：）一心頂禮娑婆世界（娑婆世界：指我們所居住的這個充滿煩惱和痛苦的世界）五濁惡世（五濁惡世：指劫濁、見濁、煩惱濁、眾生濁、命濁）本師釋迦牟尼佛（釋迦牟尼佛：佛教的創始人）。（觀想自身及眾生業障深重，生於惡世。本師大慈大悲，進入惡世中宣說難以置信的佛法。應當極其憐憫傷感，感恩此恩德。觀想說：）
（能禮拜的我與所禮拜的佛，其自性皆是空寂的，感應道交，不可思議。我這道場如同帝釋天的寶珠，釋迦如來的身影顯現在其中。我的身影也顯現在如來面前，爲了求得往生，我以接足禮來頂禮。）一心頂禮東方世界阿閦鞞佛（阿閦鞞佛：又稱不動佛），須彌相佛，大須彌佛，須彌光佛，妙音佛，如是等恒河
【English Translation】 English version Emptiness: The three obstacles of sentient beings are also like this (Emptiness: refers to the fact that all things do not have a fixed and unchanging self-nature; Sentient beings: refers to all sentient lives; Three obstacles: refers to the obstacles of affliction, karma, and retribution). Therefore, we equally and universally pay homage, wishing to quickly enter the Dharma Realm Sea together (Dharma Realm Sea: refers to the totality of all dharmas, as vast and boundless as the sea).
(Then rise. The leader says:)
All of you, kneel on your right knees, solemnly holding incense and flowers, and make offerings according to the Dharma.
(The assembly scatters flowers and chants together:) Offering to the Three Jewels of the Ten Directions Dharma Realm (Holding the incense burner, visualize that my incense and flowers pervade the ten directions, etc. After visualizing, chant again:).
May this cloud of incense and flowers pervade the ten directions, offering to all Buddhas. The Dharma that is difficult to believe in the world, and all the supreme virtuous people, may it universally perfume all sentient beings, and may they all awaken the Bodhi mind.
(The Dharma Jewel and Sangha Jewel, the words are concise and the meaning is interconnected. Then rise and say:).
Having completed the offering, with all reverence (bow. Use the previous general contemplation verse. The following praises, repentance, and Three Refuges bowing places all use the above verse. Then rise and place the incense burner, praising:).
The light of the body is inconceivable, shining throughout the ten directions, Immeasurable Light Tathagata (Immeasurable Light Tathagata: i.e., Amitabha Buddha). The Great Compassionate Father of the West, life is inconceivable, boundless Asamkhya (Asamkhya: an extremely large number in Buddhism). Immeasurable Life Tathagata (Immeasurable Life Tathagata: i.e., Amitabha Buddha), the Great Guide of the West, the Pure Land is purely clean. Adorned by merit and virtue, all sentient beings, all ascend to the stage of non-retrogression. The Buddhas of the ten directions, as numerous as the sands of the Ganges, praise this land together, therefore I and all sentient beings. Vow to be born in the Land of Ultimate Bliss.
(Bow. After visualizing. Then rise, pick up incense and say:) With one mind, I prostrate myself before Shakyamuni Buddha (Shakyamuni Buddha: the founder of Buddhism), the original teacher of the Saha World (Saha World: refers to the world we live in, full of afflictions and suffering) in the Five Turbidities and Evil Age (Five Turbidities and Evil Age: refers to the turbidity of the kalpa, the turbidity of views, the turbidity of afflictions, the turbidity of sentient beings, and the turbidity of life). (Visualize that oneself and sentient beings have deep karmic obstacles, born in an evil world. The original teacher, with great compassion, entered the evil world to preach the Dharma that is difficult to believe. One should feel extremely pity and gratitude for this kindness. Visualize and say:)
(The one who bows and the Buddha who is bowed to, their nature is empty and still, the interaction of response is inconceivable. My dojo is like the jewel of Indra, the shadow of Shakyamuni Tathagata appears within it. My shadow also appears before the Tathagata, in order to seek rebirth, I prostrate myself with the prostration of touching the feet.) With one mind, I prostrate myself before Akshobhya Buddha (Akshobhya Buddha: also known as Immovable Buddha) of the Eastern World, Sumeru Appearance Buddha, Great Sumeru Buddha, Sumeru Light Buddha, Wonderful Sound Buddha, and so on, as numerous as the Ganges
沙數諸佛(下偈皆同上。但逐位改名號。想諸佛出廣長舌覆大千界。說誠實語勸發往生。應極信受不散疑貳。下六拜悉同)一心頂禮南方世界日月燈佛．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一心頂禮西方世界無量壽佛．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一心頂禮北方世界𦦨肩佛．最勝音佛．難沮佛．日生佛．網明佛如是等恒河沙數諸佛一心頂禮四維世界最上廣大云雷音王佛．最上日光名稱功德佛．無量功德火王光明佛．無數百千俱胝廣慧佛如是等恒河沙數諸佛(略準唐譯及凈土懺。總補一禮)一心頂禮下方世界師子佛．名聞佛．名光佛．達磨佛．法幢佛．持法佛如是等恒河沙數諸佛一心頂禮上方世界梵音佛．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一心頂禮西方極樂世界清旦所供十萬億佛及一切時中所供十方三世一切諸佛(想西方一切眾生豎窮橫遍而作佛事。如是重重無盡功德。我皆隨喜等修供養。次拈香云)一心頂禮西方極樂世界壽命無量無邊阿僧祇劫阿彌陀佛(一往作即報即法之想。我及眾生心性照而常寂。本與彌陀契同一體)一心頂禮西方極樂世界光明無
【現代漢語翻譯】 現代漢語譯本 沙數諸佛（以下偈頌皆與上文相同，只是逐一改變佛的名號。想像諸佛伸出廣長舌相，覆蓋大千世界，宣說誠實之語，勸勉發起往生之心。應當極其信受，不生疑慮和動搖。以下六拜都相同）一心頂禮南方世界日月燈佛（Riyue Deng Fo，Sun and Moon Lamp Buddha）、名聞光佛（Mingwen Guang Fo，Renowned Light Buddha）、大焰肩佛（Da Yan Jian Fo，Great Flaming Shoulders Buddha）、須彌燈佛（Xumi Deng Fo，Mount Sumeru Lamp Buddha）、無量精進佛（Wuliang Jingjin Fo，Immeasurable Diligence Buddha）如是等恒河沙數諸佛，一心頂禮。 一心頂禮西方世界無量壽佛（Wuliangshou Fo，Amitabha Buddha，Immeasurable Life Buddha）、無量相佛（Wuliang Xiang Fo，Immeasurable Form Buddha）、無量幢佛（Wuliang Chuang Fo，Immeasurable Banner Buddha）、大光佛（Da Guang Fo，Great Light Buddha）、大明佛（Da Ming Fo，Great Brightness Buddha）、寶相佛（Bao Xiang Fo，Precious Form Buddha）、凈光佛（Jing Guang Fo，Pure Light Buddha）如是等恒河沙數諸佛，一心頂禮。 一心頂禮北方世界焰肩佛（Yan Jian Fo，Flaming Shoulders Buddha）、最勝音佛（Zuisheng Yin Fo，Most Excellent Sound Buddha）、難沮佛（Nan Ju Fo，Difficult to Subdue Buddha）、日生佛（Risheng Fo，Sun Born Buddha）、網明佛（Wang Ming Fo，Net Light Buddha）如是等恒河沙數諸佛，一心頂禮。 一心頂禮四維世界最上廣大云雷音王佛（Zui Shang Guangda Yun Lei Yin Wang Fo，Supreme Vast Cloud Thunder Sound King Buddha）、最上日光名稱功德佛（Zui Shang Riguang Mingcheng Gongde Fo，Supreme Sunlight Name Merit Buddha）、無量功德火王光明佛（Wuliang Gongde Huo Wang Guangming Fo，Immeasurable Merit Fire King Brightness Buddha）、無數百千俱胝廣慧佛（Wushu Baiqian Juchi Guanghui Fo，Countless Hundreds of Thousands of Kotis of Vast Wisdom Buddha）如是等恒河沙數諸佛（略微參照唐譯及凈土懺，總共補足一拜），一心頂禮。 一心頂禮下方世界師子佛（Shizi Fo，Lion Buddha）、名聞佛（Mingwen Fo，Renowned Buddha）、名光佛（Ming Guang Fo，Renowned Light Buddha）、達磨佛（Damo Fo，Dharma Buddha）、法幢佛（Fa Chuang Fo，Dharma Banner Buddha）、持法佛（Chi Fa Fo，Dharma Holder Buddha）如是等恒河沙數諸佛，一心頂禮。 一心頂禮上方世界梵音佛（Fan Yin Fo，Brahma Sound Buddha）、宿王佛（Su Wang Fo，Star King Buddha）、香上佛（Xiang Shang Fo，Fragrance Supreme Buddha）、香光佛（Xiang Guang Fo，Fragrance Light Buddha）、大焰肩佛（Da Yan Jian Fo，Great Flaming Shoulders Buddha）、雜色寶華嚴身佛（Zase Baohua Yan Shen Fo，Various Colored Jewel Flower Adorned Body Buddha）、娑羅樹王佛（Suoluo Shu Wang Fo，Sala Tree King Buddha）、寶華德佛（Bao Hua De Fo，Precious Flower Virtue Buddha）、見一切義佛（Jian Yiqie Yi Fo，See All Meaning Buddha）、如須彌山佛（Ru Xumi Shan Fo，Like Mount Sumeru Buddha）如是等恒河沙數諸佛，一心頂禮。 一心頂禮西方極樂世界清旦所供十萬億佛及一切時中所供十方三世一切諸佛（想像西方一切眾生豎窮橫遍而作佛事，如此重重無盡的功德，我都隨喜並一同修習供養。接著拈香說）一心頂禮西方極樂世界壽命無量無邊阿僧祇劫阿彌陀佛（Amituo Fo，Amitabha Buddha）（一念之間，即是報身即是法身的觀想。我及眾生的心性，照徹而常寂，本來就與阿彌陀佛契合為一體）。 一心頂禮西方極樂世界光明無
【English Translation】 English version As many Buddhas as the sands of the Ganges (The following verses are the same as above, but the names of the Buddhas are changed one by one. Imagine the Buddhas extending their broad and long tongues, covering the great chiliocosm, speaking truthful words, and encouraging the generation of the desire for rebirth. One should have utmost faith and acceptance, without scattering doubts or hesitations. The following six prostrations are all the same.) With one heart, I prostrate to the Sun and Moon Lamp Buddha (Riyue Deng Fo) of the Southern World, the Renowned Light Buddha (Mingwen Guang Fo), the Great Flaming Shoulders Buddha (Da Yan Jian Fo), the Mount Sumeru Lamp Buddha (Xumi Deng Fo), the Immeasurable Diligence Buddha (Wuliang Jingjin Fo), and as many Buddhas as the sands of the Ganges. With one heart, I prostrate. With one heart, I prostrate to the Immeasurable Life Buddha (Wuliangshou Fo, Amitabha Buddha) of the Western World, the Immeasurable Form Buddha (Wuliang Xiang Fo), the Immeasurable Banner Buddha (Wuliang Chuang Fo), the Great Light Buddha (Da Guang Fo), the Great Brightness Buddha (Da Ming Fo), the Precious Form Buddha (Bao Xiang Fo), the Pure Light Buddha (Jing Guang Fo), and as many Buddhas as the sands of the Ganges. With one heart, I prostrate. With one heart, I prostrate to the Flaming Shoulders Buddha (Yan Jian Fo) of the Northern World, the Most Excellent Sound Buddha (Zuisheng Yin Fo), the Difficult to Subdue Buddha (Nan Ju Fo), the Sun Born Buddha (Risheng Fo), the Net Light Buddha (Wang Ming Fo), and as many Buddhas as the sands of the Ganges. With one heart, I prostrate. With one heart, I prostrate to the Supreme Vast Cloud Thunder Sound King Buddha (Zui Shang Guangda Yun Lei Yin Wang Fo) of the four intermediate directions, the Supreme Sunlight Name Merit Buddha (Zui Shang Riguang Mingcheng Gongde Fo), the Immeasurable Merit Fire King Brightness Buddha (Wuliang Gongde Huo Wang Guangming Fo), the Countless Hundreds of Thousands of Kotis of Vast Wisdom Buddha (Wushu Baiqian Juchi Guanghui Fo), and as many Buddhas as the sands of the Ganges (Slightly based on the Tang translation and the Pure Land Repentance, a total of one prostration is added). With one heart, I prostrate. With one heart, I prostrate to the Lion Buddha (Shizi Fo) of the Lower World, the Renowned Buddha (Mingwen Fo), the Renowned Light Buddha (Ming Guang Fo), the Dharma Buddha (Damo Fo), the Dharma Banner Buddha (Fa Chuang Fo), the Dharma Holder Buddha (Chi Fa Fo), and as many Buddhas as the sands of the Ganges. With one heart, I prostrate. With one heart, I prostrate to the Brahma Sound Buddha (Fan Yin Fo) of the Upper World, the Star King Buddha (Su Wang Fo), the Fragrance Supreme Buddha (Xiang Shang Fo), the Fragrance Light Buddha (Xiang Guang Fo), the Great Flaming Shoulders Buddha (Da Yan Jian Fo), the Various Colored Jewel Flower Adorned Body Buddha (Zase Baohua Yan Shen Fo), the Sala Tree King Buddha (Suoluo Shu Wang Fo), the Precious Flower Virtue Buddha (Bao Hua De Fo), the See All Meaning Buddha (Jian Yiqie Yi Fo), the Like Mount Sumeru Buddha (Ru Xumi Shan Fo), and as many Buddhas as the sands of the Ganges. With one heart, I prostrate. With one heart, I prostrate to the ten trillion Buddhas offered in the morning in the Western Pure Land of Ultimate Bliss, and all the Buddhas offered at all times in the ten directions and three periods of time (Imagine all beings in the West performing Buddha-deeds vertically and horizontally throughout space and time. I rejoice in and cultivate offerings together with such endless merits. Then, taking incense, I say) With one heart, I prostrate to Amitabha Buddha (Amituo Fo) of the Western Pure Land of Ultimate Bliss, whose life is immeasurable and boundless for asamkhya kalpas (In one thought, contemplate the reward body and the dharma body. The mind-nature of myself and all beings is illuminated and eternally tranquil, originally in complete unity with Amitabha Buddha). With one heart, I prostrate to the light of the Western Pure Land of Ultimate Bliss, which is without
量照十方國阿彌陀佛(一往作即法即報之想。普與眾生㧞九界苦。得佛界樂等蒙光照)一心頂禮西方極樂世界臨命終時現前導引阿彌陀佛(一往作即真即應之想。愿一切處乃至臨終。分明睹見親聆法音。倍應雨淚哀切。又拈香云)一心頂禮佛說阿彌陀經(此一切世間難信之法。今得信受。應極敬重。想云)
(真空法性如虛空 常住法寶難思議 我皆影現法寶前 一心如法歸命禮)
(下二拜同)。一心頂禮稱讚不可思議功德一切諸佛所護念經一心頂禮西方極樂世界阿彌陀佛所說及十方三世一切尊經(想導師本師及諸佛法寶炳現道場)一心頂禮西方極樂世界光明眾寶無量真凈色塵(應預觀成。令禮想時頓現。下五塵皆阿彌陀佛從我凈心中變化所作。一一即導師全體法性。想云)
(如來法身如虛空 化事住世難思議 我皆影現化事前 一心如法歸命禮)
(下四拜偈同上)。一心頂禮西方極樂世界和雅微妙無量真凈聲塵(想天樂眾鳥行樹羅網無量妙音。及佛菩薩等所有一切法音。悉現道場)一心頂禮西方極樂世界身雲華雨無量真凈香塵(想依報正報一切眾香悉現道場)一心頂禮西方極樂世界飯食禪法無量真凈味塵(想今道場如在西方飯食行坐唸佛念法念僧時不異)一心頂禮西方極樂
【現代漢語翻譯】 現代漢語譯本： 量照十方國土的阿彌陀佛（觀想其一往直前，即是法身也是報身。普遍救拔眾生脫離九界的痛苦，獲得佛界的快樂，等等，蒙受佛光照耀），一心頂禮西方極樂世界，祈願臨命終時阿彌陀佛現前引導（觀想其一往直前，即是真身也是應身。愿在任何地方乃至臨終時，都能清楚地見到阿彌陀佛，親耳聽到佛法之音，更加應該感動落淚，哀切至誠。又拈香時觀想），一心頂禮佛說的《阿彌陀經》（這是世間一切難以置信的佛法，如今能夠信受，應該極其敬重。觀想）， （真空法性如同虛空，常住的佛法珍寶難以思議，我都在佛法珍寶前顯現身影，一心如法地歸命頂禮） （下面兩次頂禮相同）。一心頂禮稱讚不可思議功德一切諸佛所護念的經典，一心頂禮西方極樂世界阿彌陀佛所說以及十方三世一切尊貴的經典（觀想導師本師以及諸佛法寶顯現在道場），一心頂禮西方極樂世界光明、眾寶、無量、真凈的色塵（應該預先觀想成就，使頂禮觀想時立刻顯現。下面五塵都是阿彌陀佛從我清凈心中變化所作，每一個都即是導師的全體法性。觀想）， （如來的法身如同虛空，化現的事業住世難以思議，我都在化現的事業前顯現身影，一心如法地歸命頂禮） （下面四次頂禮偈語相同）。一心頂禮西方極樂世界和雅、微妙、無量、真凈的聲塵（觀想天樂、眾鳥、行樹、羅網等無量美妙的聲音，以及佛菩薩等所有一切佛法之音，都顯現在道場），一心頂禮西方極樂世界身云、華雨、無量、真凈的香塵（觀想依報正報一切眾香都顯現在道場），一心頂禮西方極樂世界飯食、禪法、無量、真凈的味塵（觀想現在道場如同在西方極樂世界吃飯、行走、靜坐、唸佛、念法、念僧時一樣），一心頂禮西方極樂
【English Translation】 English version: I prostrate with all my heart to Amitabha Buddha (Amituofo) (thinking of him as both Dharma body and Reward body in one go, universally delivering sentient beings from the suffering of the nine realms and enabling them to attain the bliss of the Buddha realm, etc., receiving the illumination of his light), who illuminates the ten directions. I prostrate with all my heart to the Western Pure Land of Ultimate Bliss, Amitabha Buddha (thinking of him as both True body and Manifestation body in one go, wishing that in all places, even at the moment of death, I may clearly see him and hear his Dharma sound, and should be moved to tears and utter sincerity), who appears to guide me at the moment of death (and when offering incense, visualize), I prostrate with all my heart to the Amitabha Sutra spoken by the Buddha (this Dharma is difficult to believe in all the worlds, but now I am able to believe and accept it, and should be extremely respectful. Visualize) (The true emptiness of Dharma-nature is like empty space, the ever-abiding Dharma Jewel is inconceivable, I all appear as shadows before the Dharma Jewel, with one mind I take refuge and prostrate in accordance with the Dharma) (The following two prostrations are the same). I prostrate with all my heart to the sutra that praises the inconceivable merits and virtues, protected and念ed by all Buddhas. I prostrate with all my heart to the sutras spoken by Amitabha Buddha in the Western Pure Land of Ultimate Bliss, and all the venerable sutras of the ten directions and three times (visualize the Teacher, the Original Teacher, and all the Buddhas and Dharma Jewels appearing brightly in the Dharma assembly). I prostrate with all my heart to the light, the myriad treasures, the immeasurable, truly pure forms and colors of the Western Pure Land of Ultimate Bliss (should be visualized in advance so that they appear immediately during the prostration. The following five dusts are all transformed by Amitabha Buddha from my pure mind, each one being the entire Dharma-nature of the Teacher. Visualize) (The Tathagata's Dharma body is like empty space, the transformative activities abiding in the world are inconceivable, I all appear as shadows before the transformative activities, with one mind I take refuge and prostrate in accordance with the Dharma) (The following four prostration verses are the same). I prostrate with all my heart to the harmonious, subtle, immeasurable, truly pure sounds of the Western Pure Land of Ultimate Bliss (visualize the heavenly music, the birds, the rows of trees, the nets, the immeasurable wonderful sounds, and all the Dharma sounds of the Buddhas and Bodhisattvas, all appearing in the Dharma assembly). I prostrate with all my heart to the body clouds, flower rains, immeasurable, truly pure fragrances of the Western Pure Land of Ultimate Bliss (visualize all the fragrances of the environment and beings appearing in the Dharma assembly). I prostrate with all my heart to the food, meditation, immeasurable, truly pure tastes of the Western Pure Land of Ultimate Bliss (visualize that the present Dharma assembly is like being in the Western Pure Land of Ultimate Bliss, eating, walking, sitting, reciting the Buddha's name, reciting the Dharma, reciting the Sangha). I prostrate with all my heart to the Western Pure Land of Ultimate Bliss
世界德水微風無量真凈觸塵(想今道場如在西方澡浴經行盛華衣食禪觸等時不異。次拈香云)一心頂禮西方極樂世界同佛授手觀世音菩薩．大勢至菩薩及諸聖眾菩薩摩訶薩(愿一切時及臨命終分明睹見)一心頂禮西方極樂世界諸上善人一生補處菩薩摩訶薩(想無量無邊阿僧祇等覺大士同時安慰授手)一心頂禮西方極樂世界無量無邊諸大菩薩摩訶薩一心頂禮西方極樂世界阿鞞䟦致同佛壽命十方往生菩薩摩訶薩一心頂禮西方極樂世界無量無邊聲聞弟子諸大菩薩摩訶薩(雖證小果。實似位菩薩)一心頂禮極樂世界欄楯行樹中諸菩薩摩訶薩(想無量欄楯行樹炳現道場。我同在其中頂禮受法。已下悉同此意)一心頂禮極樂世界寶池蓮華中諸菩薩摩訶薩一心頂禮極樂世界階道樓閣中諸菩薩摩訶薩一心頂禮極樂世界黃金地上娛天華樂諸菩薩摩訶薩一心頂禮極樂世界盛眾妙華廣修佛事諸菩薩摩訶薩一心頂禮極樂世界飯食經行諸菩薩摩訶薩一心頂禮極樂世界聞音正念諸菩薩摩訶薩一心頂禮極樂世界無有眾苦但受諸樂一切菩薩摩訶薩一心頂禮文殊師利法王子．阿逸多菩薩．干陀訶提菩薩．常精進菩薩如是等諸大菩薩及十方三世一切菩薩摩訶薩(諸菩薩同受佛語同生西方同垂接引。下同)一心頂禮舍利弗尊者．迦葉尊者．阿難陀尊者如是等諸
【現代漢語翻譯】 現代漢語譯本 世界德水微風無量真凈觸塵（想像現在這個道場如同在西方極樂世界，澡浴、經行，享受盛開的鮮花、美食和禪定的快樂，一切都毫無差別。接著拈香說：）一心頂禮西方極樂世界，與佛一同伸出援手的觀世音菩薩（Avalokiteśvara Bodhisattva）、大勢至菩薩（Mahāsthāmaprāpta Bodhisattva）以及諸位聖眾菩薩摩訶薩（愿我一切時，乃至臨命終時，都能清楚地見到他們）。 一心頂禮西方極樂世界，諸位上善之人，一生補處菩薩摩訶薩（想像無量無邊的阿僧祇等覺大士同時安慰我，並伸出援手）。一心頂禮西方極樂世界，無量無邊的諸大菩薩摩訶薩。一心頂禮西方極樂世界，阿鞞跋致（avaivartika，不退轉）與佛同等壽命，從十方往生的菩薩摩訶薩。一心頂禮西方極樂世界，無量無邊的聲聞弟子，諸大菩薩摩訶薩（雖然證得小乘果位，實際上如同菩薩的地位）。 一心頂禮極樂世界欄楯（lán dùn，欄桿）行樹中的諸位菩薩摩訶薩（想像無量的欄桿和成行的樹木顯現在道場中，我與他們一同在其中頂禮受法。以下都與此意相同）。一心頂禮極樂世界寶池蓮華中的諸位菩薩摩訶薩。一心頂禮極樂世界階道樓閣中的諸位菩薩摩訶薩。一心頂禮極樂世界黃金地上享受天樂的諸位菩薩摩訶薩。一心頂禮極樂世界盛開各種美妙蓮花，廣修佛事的諸位菩薩摩訶薩。 一心頂禮極樂世界飯食經行的諸位菩薩摩訶薩。一心頂禮極樂世界聞音正念的諸位菩薩摩訶薩。一心頂禮極樂世界沒有各種痛苦，只有各種快樂的一切菩薩摩訶薩。一心頂禮文殊師利法王子（Mañjuśrī），阿逸多菩薩（Ajita Bodhisattva），干陀訶提菩薩（Gandhahasti Bodhisattva），常精進菩薩（Sadāparibhūta Bodhisattva）等諸位大菩薩，以及十方三世一切菩薩摩訶薩（諸位菩薩一同接受佛的教誨，一同往生西方極樂世界，一同垂手接引。以下相同）。一心頂禮舍利弗尊者（Śāriputra），迦葉尊者（Kāśyapa），阿難陀尊者（Ānanda）等諸位尊者。
【English Translation】 English version World of virtuous water, subtle breeze, immeasurable true pure touch dust (Imagine this very place as being in the Western Pure Land, bathing, walking, enjoying the flourishing flowers, food, and the joy of meditative touch, without any difference. Then, taking incense, say:) With one heart, I prostrate myself before the Western Pure Land of Ultimate Bliss, Avalokiteśvara Bodhisattva (Guānshìyīn Púsà), Mahāsthāmaprāpta Bodhisattva (Dàshìzhì Púsà), who extend their hands together with the Buddha, and all the holy assembly of Bodhisattva Mahāsattvas (May I, at all times and even at the moment of death, clearly see them). With one heart, I prostrate myself before the Western Pure Land of Ultimate Bliss, all the virtuous people, the Bodhisattva Mahāsattvas who are one lifetime away from Buddhahood (Imagine countless asamkhya (asaṃkhya) great beings of equal enlightenment simultaneously comforting me and extending their hands). With one heart, I prostrate myself before the Western Pure Land of Ultimate Bliss, the immeasurable and boundless great Bodhisattva Mahāsattvas. With one heart, I prostrate myself before the Western Pure Land of Ultimate Bliss, the avaivartika (阿鞞跋致, non-regressing) Bodhisattva Mahāsattvas who have the same lifespan as the Buddha and are reborn from the ten directions. With one heart, I prostrate myself before the Western Pure Land of Ultimate Bliss, the immeasurable and boundless Śrāvaka disciples, the great Bodhisattva Mahāsattvas (Although they have attained the fruit of the Small Vehicle, they are in reality like Bodhisattvas). With one heart, I prostrate myself before the Bodhisattva Mahāsattvas in the railings and rows of trees in the Land of Ultimate Bliss (Imagine the immeasurable railings and rows of trees appearing vividly in this place, and I, together with them, prostrate and receive the Dharma. The following is the same in meaning). With one heart, I prostrate myself before the Bodhisattva Mahāsattvas in the jeweled ponds and lotus flowers in the Land of Ultimate Bliss. With one heart, I prostrate myself before the Bodhisattva Mahāsattvas in the stairways, paths, pavilions, and towers in the Land of Ultimate Bliss. With one heart, I prostrate myself before the Bodhisattva Mahāsattvas enjoying heavenly music on the golden ground in the Land of Ultimate Bliss. With one heart, I prostrate myself before the Bodhisattva Mahāsattvas cultivating Buddha-deeds extensively amidst the flourishing and wonderful flowers in the Land of Ultimate Bliss. With one heart, I prostrate myself before the Bodhisattva Mahāsattvas eating and walking in the Land of Ultimate Bliss. With one heart, I prostrate myself before the Bodhisattva Mahāsattvas listening to the sound and maintaining right mindfulness in the Land of Ultimate Bliss. With one heart, I prostrate myself before all the Bodhisattva Mahāsattvas in the Land of Ultimate Bliss, where there are no sufferings, only all kinds of joys. With one heart, I prostrate myself before Mañjuśrī (文殊師利法王子), the Dharma Prince, Ajita Bodhisattva (阿逸多菩薩), Gandhahasti Bodhisattva (干陀訶提菩薩), Sadāparibhūta Bodhisattva (常精進菩薩), and all such great Bodhisattvas, as well as all the Bodhisattva Mahāsattvas of the ten directions and three times (All the Bodhisattvas receive the Buddha's teachings together, are reborn in the Western Pure Land together, and extend their hands to receive us together. The following is the same). With one heart, I prostrate myself before Venerable Śāriputra (舍利弗尊者), Venerable Kāśyapa (迦葉尊者), Venerable Ānanda (阿難陀尊者), and all such Venerables.
大弟子及十方三世一切聖僧(想偈已。復想云)
(我及眾生無始常為三業六根重罪所障。不見諸佛不知出要。但順生死不知妙理。我今雖知猶與一切眾生同。為一切重罪所障。今對彌陀十方佛前。普為眾生歸命懺悔。唯愿加護令障消滅。○想已跪云)。
普為法界一切眾生。悉愿斷除三障歸命懺悔。(叩想云)。
(我與眾生無始來今。由愛見故。內計我人 外加惡友。 不隨喜他一毫之善。 唯遍三業廣造重罪。 事雖不廣噁心遍佈。 晝夜相續無有間斷。 覆諱過失不欲人知。 不畏惡道。 無慚無愧。 撥無因果。 故於今日深信因果。 生重慚愧。 生大怖畏。 發露懺悔。 斷相續心。 發菩提心斷惡修善。 勤策三業翻昔重過。 隨喜凡聖一毫之善。 念十方佛有大福慧。能救㧞我及諸眾生。從二死海置三德岸。 從無始來不知諸法本性空寂。廣造眾惡。今知空寂為求菩提。為眾生故廣修諸善遍斷眾惡。唯愿十方諸佛彌陀世尊慈悲攝受聽我懺悔。 想已仍跪于地。復叩云)。
至心懺悔。我弟子(某甲)及法界眾生。從無始世來無明所覆顛倒迷惑。而由六根三業習不善法。廣造十惡及五無間一切眾罪。無量無邊說不可盡。十方諸佛常在世間。依正莊嚴法音不絕。妙香充塞法味
【現代漢語翻譯】 現代漢語譯本 大弟子以及十方三世一切聖僧（想像他們的偈語完畢后，繼續想像說：）
『我以及一切眾生，從無始以來，常常被身、口、意三業和眼、耳、鼻、舌、身、意六根的深重罪業所障礙，不能見到諸佛，不知道脫離生死輪迴的要道，只是順著生死流轉，不知道微妙的真理。我現在雖然知道了，仍然和一切眾生一樣，被一切深重罪業所障礙。現在面對彌陀佛和十方諸佛，普遍地為眾生歸依、懺悔，只希望佛菩薩加持保佑，使罪業消除。（想像完畢后，跪下說：）』
普遍地為法界一切眾生，都希望斷除身口意三障，歸依佛法僧三寶，至誠懺悔。（叩頭，心中默想）
『我與眾生從無始以來，由於貪愛和邪見，向內執著于『我』和『人』的分別，向外結交惡友，不隨喜他人哪怕一絲一毫的善行，只是通過身口意三業廣泛地造作深重罪業。事情雖然做得不多，但惡念卻遍佈一切時處，晝夜相續，沒有間斷。掩蓋過失，不希望別人知道，不畏懼惡道，沒有慚愧之心，否定因果報應。所以，在今天，我深深地相信因果報應，生起深重的慚愧心，生起極大的恐懼心，徹底地發露懺悔，斷絕罪惡的相續之心，發起菩提心，斷除惡行，修習善行，努力鞭策身口意三業，翻轉過去所造的深重罪過，隨喜凡夫和聖人的一切善行。憶念十方諸佛具有廣大的福德和智慧，能夠救拔我和一切眾生，從生死苦海中，安置到法身、般若、解脫三德的彼岸。從無始以來，不知道諸法本性空寂，廣泛地造作各種惡業。現在知道諸法空寂，爲了求得菩提，爲了眾生的緣故，廣泛地修習各種善行，普遍地斷除各種惡行。只希望十方諸佛、彌陀世尊慈悲地攝受，聽我懺悔。（想像完畢后，仍然跪在地上，再次叩頭說：）』
至誠懺悔。我弟子（某甲）以及法界眾生，從無始世以來，被無明所覆蓋，顛倒迷惑，由於眼耳鼻舌身意六根和身口意三業，習慣於不善之法，廣泛地造作十惡業和五無間罪等一切罪業，數量無量無邊，無法說盡。十方諸佛常常在世間，依報和正報都莊嚴美好，宣講佛法的聲音不絕於耳，美妙的香氣充滿各處，佛法的滋味……
【English Translation】 English version The chief disciples and all the holy Sangha (community) of the ten directions and three times (After contemplating the verses, contemplate further:)
'I and all sentient beings, from beginningless time, have always been obstructed by the heavy sins of the three karmas (body, speech, and mind) and the six senses (eye, ear, nose, tongue, body, and mind). We cannot see the Buddhas, nor do we know the essential path to liberation. We merely follow the cycle of birth and death, unaware of the profound truth. Although I now understand, I am still like all sentient beings, obstructed by all heavy sins. Now, before Amitabha Buddha and the Buddhas of the ten directions, I universally take refuge and repent for all sentient beings. I only hope for your compassionate protection to eliminate these obstructions. (After contemplating, kneel and say:)'
Universally for all sentient beings in the Dharma realm, I vow to cut off the three obstacles (karma, retribution, and defilement), take refuge, and repent. (Bow and contemplate silently)
'I and sentient beings, from beginningless time until now, due to love and wrong views, inwardly cling to the notions of 'self' and 'others,' and outwardly associate with evil companions. We do not rejoice in even a hair's breadth of goodness in others, but instead, through the three karmas, widely create heavy sins. Although the deeds may not be extensive, the evil mind pervades everywhere, continuing day and night without interruption. We conceal our faults, not wanting others to know, not fearing the evil paths, without shame or remorse, denying cause and effect. Therefore, today, I deeply believe in cause and effect, generating deep shame and remorse, generating great fear, thoroughly confessing and repenting, cutting off the continuity of sinful thoughts, generating Bodhicitta (the mind of enlightenment), cutting off evil and cultivating good, diligently urging the three karmas to reverse past heavy transgressions, rejoicing in the slightest goodness of ordinary beings and sages. I remember that the Buddhas of the ten directions have great merit and wisdom, able to rescue me and all sentient beings from the sea of two deaths (birth and death) and place us on the shore of the three virtues (Dharmakaya, Prajna, and liberation). From beginningless time, not knowing that the nature of all dharmas (phenomena) is empty and still, we have widely created all kinds of evil. Now knowing emptiness, for the sake of seeking Bodhi, for the sake of sentient beings, I widely cultivate all kinds of good deeds and universally cut off all kinds of evil. I only hope that the Buddhas of the ten directions, Amitabha World-Honored One, will compassionately accept and listen to my repentance. (After contemplating, remain kneeling on the ground and bow again, saying:)'
Sincerely repent. I, your disciple (name), and all sentient beings in the Dharma realm, from beginningless time, covered by ignorance, deluded and confused, due to the six senses and the three karmas, are accustomed to unwholesome practices, widely creating the ten evil deeds and the five heinous crimes, all sins that are immeasurable and boundless, impossible to describe completely. The Buddhas of the ten directions are always in the world, their environments and bodies adorned and beautiful, the sound of the Dharma is incessant, wonderful fragrance fills everywhere, the taste of the Dharma...
盈空。放凈光明照觸一切。常住妙理遍滿虛空。我無始來六根內盲三業昏闇。不見不聞不覺不知。以是因緣長流生死經歷惡道。百千萬劫永無出期。經云。毗盧遮那遍一切處。其佛所住名常寂光。是故當知一切諸法無非佛法。而我不了隨無明流。是則于菩提中見不清凈。于解脫中而起纏縛。今始覺悟今始改悔。奉對[○@叩]諸佛彌陀世尊發露懺悔。當令我與法界眾生。三業六根無始所作。現作當作自作教他見聞隨喜。若憶不憶。若識不識。若疑不疑。若覆若露。一切重罪畢竟清凈。我懺悔已。六根三業凈無瑕累。所修善根悉亦清凈。皆悉迴向莊嚴凈土。普與眾生同生安養。[○@叩]愿阿彌陀佛常來護持。令我善根現前增進不失凈因。臨捨命時身心正念視聽分明。[○@叩]面奉彌陀與諸聖眾。手執華臺接引於我。一剎那頃生在佛前。具菩薩道廣度眾生同成種智。(應三說。次起倡和云)。
懺悔發願已。歸命禮阿彌陀佛及一切三寶。
(想導師處中為我作懺悔主。一切三寶同爲證明。想偈已。次起立執爐。想上三寶畟塞道場。我身語意如影響焰。若一若多無雜無障。旋繞法座安詳而轉。稱云)。南無十方佛(悉稱讚凈土者)南無十方法(一切世間難信之法即法界海。十方法門無不從此法界流。無不還
【現代漢語翻譯】 現代漢語譯本：充滿虛空。放出清凈光明照耀觸及一切。常住不變的真理遍佈整個虛空。我從無始以來，六根向內盲昧，身口意三業昏暗不明。不能看見，不能聽見，不能覺察，不能知曉。因為這樣的緣故，長久地在生死輪迴中流轉，經歷各種惡道。千百萬劫都無法脫離。經書上說：『毗盧遮那佛（Vairocana，意為光明遍照）遍佈一切處。』其佛所居住的地方名為常寂光凈土（Eternal Tranquility Light）。因此應當知道一切諸法沒有不是佛法的。而我不能明瞭，隨著無明煩惱流轉。這就是在菩提（Bodhi，意為覺悟）中見到不清凈，在解脫中反而產生束縛。現在開始覺悟，現在開始悔改。面對諸佛和彌陀世尊（Amitabha，意為無量光）發露懺悔。愿我和法界一切眾生，身口意三業和六根，從無始以來所造作的，現在所造作的，將來所要造作的，自己造作的，教唆他人造作的，見聞后隨喜的。無論是記得還是不記得，無論是認識還是不認識，無論是懷疑還是不懷疑，無論是隱藏還是顯露。一切深重罪業都能夠徹底清凈。我懺悔完畢后，六根和三業清凈沒有瑕疵。所修的善根也都清凈。全部迴向莊嚴凈土，普遍與眾生一同往生安養（Sukhavati，意為極樂）。愿阿彌陀佛常常來護持我，使我的善根能夠現前增長，不失去往生凈土的因緣。臨命終時，身心保持正念，視聽清楚明白。親眼見到彌陀佛和諸位聖眾，手持蓮花臺來接引我。在一剎那間往生到佛前，具足菩薩道，廣度眾生，一同成就一切種智（Sarvajna，意為一切智）。』（應重複三次。然後起身倡導和唱）。 懺悔發願完畢。歸命禮敬阿彌陀佛以及一切三寶。 （觀想導師在中央為我做懺悔的主持，一切三寶一同為我證明。觀想偈頌完畢后，起身拿著香爐。觀想上方三寶充滿整個道場。我的身語意如同影響和火焰。無論是單一還是眾多，都沒有混雜沒有阻礙。圍繞著法座安詳地轉動。稱念）南無十方佛（全部稱讚凈土的佛）南無十方法（一切世間難以置信的佛法，就是法界海。十方法門沒有不是從此法界流出的，沒有不迴歸
【English Translation】 English version: Filling the void. Releasing pure light to illuminate and touch everything. The constant and wonderful principle pervades the entire void. From beginningless time, my six senses have been inwardly blind, and my three karmas of body, speech, and mind have been obscured. I cannot see, cannot hear, cannot perceive, cannot know. Because of this, I have long flowed in the cycle of birth and death, experiencing various evil paths. For hundreds of millions of kalpas, there is no escape. The sutra says: 'Vairocana (meaning 'illuminating everywhere') pervades all places.' The place where that Buddha dwells is called the Eternal Tranquility Light. Therefore, it should be known that all dharmas are none other than Buddha-dharma. But I do not understand, and I flow with ignorance. This is to see impurity in Bodhi (meaning 'awakening'), and to create bondage in liberation. Now I begin to awaken, now I begin to repent. Facing all the Buddhas and Amitabha (meaning 'infinite light') World-Honored One, I confess and repent. May I and all sentient beings in the Dharma realm, with our three karmas and six senses, all that has been done from beginningless time, what is being done now, what will be done in the future, what is done by oneself, what is taught to others to do, and what is rejoiced upon seeing and hearing. Whether remembered or not remembered, whether known or not known, whether doubted or not doubted, whether concealed or revealed. May all heavy sins be completely purified. After I have repented, may my six senses and three karmas be pure and without blemish. May all the good roots I cultivate also be pure. May all be dedicated to the adornment of the Pure Land, and may all beings be reborn together in Sukhavati (meaning 'Land of Bliss'). May Amitabha Buddha always protect me, so that my good roots may increase and not lose the cause of rebirth in the Pure Land. When approaching the end of life, may my body and mind maintain right mindfulness, and may my sight and hearing be clear. May I personally see Amitabha and all the holy assembly, holding a lotus platform to receive me. In an instant, may I be reborn before the Buddha, fully endowed with the Bodhisattva path, widely liberating sentient beings, and together attaining Sarvajna (meaning 'all-knowing wisdom').' (Should be repeated three times. Then rise and lead the chanting). Having repented and made vows. I take refuge in Amitabha Buddha and all the Three Jewels. (Visualize the teacher in the center as the master of repentance for me, and all the Three Jewels as my witnesses. After visualizing the verses, rise and hold the incense burner. Visualize the Three Jewels above filling the entire mandala. May my body, speech, and mind be like echoes and flames. Whether single or many, there is no mixing and no obstruction. Circling the Dharma seat peacefully. Reciting) Namo to the Buddhas of the ten directions (all praising the Buddhas of the Pure Land) Namo to the Dharma of the ten directions (all the Dharma that is difficult to believe in the world, which is the sea of the Dharma realm. All the Dharma doors of the ten directions flow from this Dharma realm, and all return
歸此法界)南無十方僧(此土西方十方一切僧寶悉趨向凈土者)南無本師釋迦牟尼佛南無極樂世界阿彌陀佛南無一切諸佛所護念經南無觀世音菩薩南無大勢至菩薩摩訶薩(三稱。誦彌陀經誦畢復三稱。稱誦時隨文入觀歷歷分明。然名句文猶空鳥跡不可思議。故能遍十方界而作佛事。次歸位置爐云)自歸於佛當愿眾生體解大道發無上心自歸於法當愿眾生深入經藏智慧如海自歸於僧當愿眾生統理大眾一切無礙和南聖眾(次別處西向如法端坐。執持名號一心不亂。其觀道略引要解于下)
經云。不可以少善根福德因緣得生彼國(菩提正道名善根。即親因。種種助道施戒禪等名福德。即助緣。聲聞．獨覺菩提名少善根。人天有漏福業名少福德。唯以信愿持名。則一一聲悉具多善因福緣也)。若有善男子善女人聞說阿彌陀佛(聞慧)。執持名號(思慧)。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(修慧)。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。要解云。阿彌陀佛是萬德洪名。以名召德罄無不盡。故即以執持名號為正行。不必更涉觀想參究等行。至簡易至直捷也。聞而信信而愿乃肯執持。不信不願與不聞等。雖為遠因不名聞慧。執持則唸唸憶佛名號。
【現代漢語翻譯】 現代漢語譯本：歸向此法界) 南無十方僧（此土、西方、十方一切僧寶都趨向凈土）南無本師釋迦牟尼佛，南無極樂世界阿彌陀佛，南無一切諸佛所護念經，南無觀世音菩薩，南無大勢至菩薩摩訶薩（三稱。誦彌陀經誦畢，再三稱。稱誦時隨文入觀，歷歷分明。然而名句文猶如空中鳥跡，不可思議，故能遍十方界而作佛事。次歸位置爐云）自歸於佛，當愿眾生體解大道，發無上心；自歸於法，當愿眾生深入經藏，智慧如海；自歸於僧，當愿眾生統理大眾，一切無礙，和南聖眾（次別處西向，如法端坐，執持名號，一心不亂。其觀道略引要解于下）。
經云：『不可以少善根福德因緣得生彼國』（菩提正道名善根，即親因。種種助道施戒禪等名福德，即助緣。聲聞、獨覺菩提名少善根，人天有漏福業名少福德。唯以信愿持名，則一一聲悉具多善因福緣也）。若有善男子、善女人，聞說阿彌陀佛（聞慧），執持名號（思慧），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（修慧），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。要解云：『阿彌陀佛是萬德洪名，以名召德，罄無不盡。故即以執持名號為正行，不必更涉觀想參究等行，至簡易至直捷也。』聞而信，信而愿，乃肯執持。不信不願，與不聞等。雖為遠因，不名聞慧。執持則唸唸憶佛名號。
【English Translation】 English version: (Returning to this Dharma Realm) Namo to the Sangha of the Ten Directions (All the Sangha jewels of this land, the Western Pure Land, and the ten directions turn towards the Pure Land). Namo to the Fundamental Teacher Shakyamuni Buddha, Namo to Amitabha Buddha of the Land of Ultimate Bliss, Namo to the Sutra Protected by All Buddhas, Namo to Avalokiteshvara Bodhisattva, Namo to Mahasthamaprapta Bodhisattva Mahasattva (Recite three times. After reciting the Amitabha Sutra, recite three more times. While reciting, enter into contemplation according to the text, clearly and distinctly. However, the names, phrases, and words are like the traces of birds in the sky, inconceivable, thus able to perform Buddha-work throughout the ten directions. Then return the incense burner to its place). Taking refuge in the Buddha, may all beings understand the Great Path and generate the unsurpassed mind. Taking refuge in the Dharma, may all beings deeply enter the Sutra Treasury and attain wisdom like the sea. Taking refuge in the Sangha, may all beings govern the masses without any obstacles, Homage to the Holy Assembly (Then, in a separate place, facing west, sit upright according to the Dharma, holding the name with one-pointed concentration. The essential points of the contemplation path are briefly extracted from the Essential Explanation below).
The Sutra says: 'One cannot be born in that land with few roots of goodness, blessings, and causal conditions' (The right path of Bodhi is called roots of goodness, which is the direct cause. Various auxiliary practices such as giving, precepts, and meditation are called blessings, which are auxiliary conditions. The Bodhi of Sravakas and Pratyekabuddhas is called few roots of goodness, and the defiled meritorious deeds of humans and devas are called few blessings. Only by holding the name with faith and aspiration, each and every utterance fully possesses many good causes and blessed conditions). If there are good men and good women who hear of Amitabha Buddha (hearing-wisdom), hold the name (thinking-wisdom), for one day, two days, three days, four days, five days, six days, or seven days, with one-pointed concentration (practice-wisdom), when that person approaches the end of life, Amitabha Buddha and all the holy assembly will appear before them. At the end of that person's life, their mind will not be confused, and they will be reborn in the Land of Ultimate Bliss of Amitabha Buddha. The Essential Explanation says: 'Amitabha Buddha is the Great Name of Ten Thousand Virtues. By invoking the name, all virtues are completely exhausted. Therefore, holding the name is the primary practice, without needing to engage in contemplation, investigation, or other practices, it is extremely simple and direct.' Hearing and believing, believing and aspiring, then one is willing to hold the name. Not believing and not aspiring is the same as not hearing. Although it is a distant cause, it is not called hearing-wisdom. Holding the name means constantly remembering the name of the Buddha.
故是思慧。然有事持理持。事持者。信有西方阿彌陀佛。而未達是心作佛是心是佛。但以決志愿求生。故如子憶母無時暫忘。理持者。信西方阿彌陀佛是我心具是我心造。即以自心所具所造洪名為繫心之境。令不暫忘也。利根一日。鈍根七日。中根二三四五六日。而得不亂(此初學要期法。亦是隨樂剋期之法)。又利根七日。鈍根一日。中根六五四三二日。而能不亂(此久學煉習法。上二種若七日未辦。乃至多七。一一七中咸分利鈍。此長期克辦之法)。一心亦二種。不論事持理持。持至伏除煩惱乃至見思先盡。皆事一心。又不論事持理持。持至心開見本性佛。皆理一心(一心是所顯。非所生。蓋不論雜亂垢心。從來是一心。本不可亂。但迷強不顯耳)。事一心不為見思所亂。理一心不為二邊所亂。即修慧也。不為見思亂故。感變化身佛及諸聖眾現前。心不復起娑婆界中三有顛倒。往生同居．方便二種極樂世界。不為二邊亂故。感受用身佛及諸聖眾現前。心不復起生死涅槃二見顛倒。往生實報．寂光二種極樂世界。當知執持名號既簡易直捷。仍至頓至圓。以唸唸即佛故不勞觀想。不必參究。當下圓明無餘無欠。上上根不能逾其閫。下下根亦可臻其閾。可謂橫該八教豎徹五時。所以徹底悲心無問自說。且深嘆其難信也。
蓋所持之名號真實不可思議。能持之心性亦真實不可思議。持一聲。一聲不可思議。持十百千萬無量無數聲。聲聲皆不可思議也。余如要解所明。須悉研之。
受持佛說阿彌陀經行愿儀
No. 1164-5a 二行合䟦
余向于觀經妙典蘊四疑焉。機收三輩九品逆惡不遮。而境細觀深唯收勝種。一疑也。經既有先當觀之。觀文解亦判為初入門之要術。而觀道卻在第十有三。二疑也。利人日觀成就。僅齊下品下生。亦是凡夫。諸觀中細境廣高。凡夫如何注想。三疑也。利人已成十二勝想。復令作于雜想。何異壓良為賤。雖為曲解終未恰然。且本觀經文。何又專屬心劣凡夫。四疑也。 堅師初門一出頓釋四疑。而修此初門勝觀決可成就。然後妙典不付空言。如昏夜中落日重出。興成破闇有大功勛。至於彌陀行儀。只就小本具足若觀若行。隨文入觀是真受持。隨觀歸誠是真信受。述而不作厥旨愈彰。末世弘經罕有其匹。因手錄二行為䟦其後云。
戊申夏同邑弟子胡凈睿謹識
凈土十要卷第三
(菩薩戒弟子劉學志捐資合刻 觀無量壽佛經．初心三昧門及 彌陀經受持行愿儀。為薦亡室楊氏．李氏。早生安養。廣度眾生。同登不退)。 卍新續藏第 61 冊 No. 1164
【現代漢語翻譯】 現代漢語譯本： 所持唸的（阿彌陀佛）名號，真實而不可思議。能持念（阿彌陀佛）的心性，也真實而不可思議。持唸一聲（阿彌陀佛），一聲就不可思議。持念十聲、百聲、千聲、萬聲、無量無數聲（阿彌陀佛），聲聲都不可思議。其餘的道理，如《要解》所闡明的那樣，必須詳細研究。
《受持佛說阿彌陀經行愿儀》
No. 1164-5a 二行合跋
我過去對於《觀經》（觀無量壽經）這部妙典，心中存有四個疑問：經文說接引眾生的範圍包括三輩九品，甚至逆惡之人也不捨棄，但是所觀的境界卻非常精細深奧，似乎只接引殊勝的根器，這是第一個疑問。經文既然有先修觀想的說法，觀文的解釋也判定這是初入門的重要方法，但是觀想的方法卻放在第十三觀，這是第二個疑問。如果依經文所說，通過觀想成就，也僅僅達到下品下生的境界，仍然是凡夫。在各種觀想中，所觀的境界非常細緻、廣大、高深，凡夫如何能夠專注觀想？這是第三個疑問。已經成就了十二種殊勝觀想的人，又讓他們修習雜想，這和貶低良人為奴有什麼區別？雖然是曲解，但始終沒有恰當的解釋。而且原本的《觀經》經文，為什麼又專門針對心性低劣的凡夫呢？這是第四個疑問。
堅師的《初門》一出，立刻解釋了這四個疑問。而且修習這個《初門》的殊勝觀想，必定可以成就。這樣，《觀經》這部妙典才不是空話。就像在昏暗的夜晚，太陽重新出現一樣，興起成就，破除黑暗，有很大的功勛。至於《彌陀行儀》，只是就《小本》（阿彌陀經）具足了觀想和修行。隨著經文進入觀想，才是真正的受持。隨著觀想歸於真誠，才是真正的信受。只是闡述而沒有創作，其中的宗旨更加彰顯。末世弘揚佛經的人中，很少有能與他相比的。因此我手錄這兩行文字，作為跋語寫在後面。
戊申年夏天，同邑弟子胡凈睿恭敬地記。
《凈土十要》卷第三
（菩薩戒弟子劉學志捐資合刻《觀無量壽佛經·初心三昧門》及《彌陀經受持行愿儀》，為超薦亡室楊氏、李氏，早生安養，廣度眾生，同登不退）。 卍新續藏第 61 冊 No. 1164
【English Translation】 English version: The name (Amitabha Buddha) held in mind is truly inconceivable. The nature of the mind that holds it is also truly inconceivable. Holding one recitation (of Amitabha Buddha), one recitation is inconceivable. Holding ten, a hundred, a thousand, ten thousand, countless recitations, each recitation is inconceivable. The rest, as explained in the 'Essentials of Understanding', must be studied in detail.
'The Ritual for Receiving and Upholding the Amitabha Sutra Spoken by the Buddha'
No. 1164-5a Colophon in Two Lines
In the past, I had four doubts regarding the wonderful scripture, the 'Contemplation Sutra' (Visualization Sutra of Immeasurable Life Buddha): The scripture says it receives beings of the Three Grades and Nine Levels, not rejecting even those who commit rebellious and evil deeds, yet the realms contemplated are so subtle and profound that it seems to only receive superior beings. This is the first doubt. Since the scripture speaks of first practicing contemplation, and the commentary also judges it as an essential method for beginners, yet the method of contemplation is placed in the thirteenth contemplation. This is the second doubt. If one achieves success through contemplation as the scripture says, one only reaches the Lower Grade of the Lowest Level, still a common mortal. Among all the contemplations, the realms contemplated are so subtle, vast, and profound, how can a common mortal focus their mind on them? This is the third doubt. Those who have already achieved the twelve superior contemplations are then made to practice miscellaneous contemplations. How is this different from oppressing the good to make them slaves? Although it is a distorted explanation, it is never quite right. Moreover, why is the original text of the 'Contemplation Sutra' specifically aimed at common mortals with inferior minds? This is the fourth doubt.
Master Jian's 'Initial Gate' immediately resolves these four doubts. Moreover, by practicing this 'Initial Gate' of superior contemplation, one can surely achieve success. In this way, the wonderful scripture, the 'Contemplation Sutra', is not empty words. It is like the sun reappearing in the dark night, arising and achieving, dispelling darkness, having great merit. As for the 'Amitabha Practice Ritual', it fully contains both contemplation and practice based on the 'Smaller Sutra' (Amitabha Sutra). Entering contemplation along with the text is true receiving and upholding. Returning to sincerity along with contemplation is true faith and acceptance. It only elucidates and does not create, making its purpose even clearer. Among those who propagate the scriptures in the degenerate age, few can compare to him. Therefore, I hand-copied these two lines as a colophon to write at the end.
Summer of the Wushen year, respectfully recorded by the disciple Hu Jingrui from the same town.
'Ten Essentials of Pure Land', Volume Three
(The Bodhisattva Precept Disciple Liu Xuezhi donated funds to jointly engrave the 'Samadhi Gate for Beginners of the Contemplation Sutra of Immeasurable Life Buddha' and the 'Amitabha Sutra Receiving, Upholding, Practice, and Vow Ritual' to recommend the deceased Yang and Li families to be reborn in the Land of Bliss, widely liberate sentient beings, and together ascend to non-retrogression.) 卍 New Continued Canon, Volume 61, No. 1164
凈土十要
靈峰蕅益大師選定凈土十要卷第四
述曰。列次凈土十要。以教經居初。以行經居次二次三。皆尊經以明道也。若夫作論通經闡揚凈土。則當以天臺智者大師十疑論奉為頍弁。厥義有三。一。智者乃釋迦後身人。是大聖故。二。陳隋之世接踵遠祖。時亦在先故。三。此十問答統凈宗一切疑問。振菩提大道之綱。斷疑生信厥功最巨。故雖後世種種異見像季未生其間。破立未能盡應末法邪僻之病。而綱宗所被何疑不遣。故次教行二經。列當論部之首。
No. 1164-6a 凈土十疑論序
宋無為子楊杰云。愛不重不生娑婆。念不一不生極樂。娑婆穢土也。極樂凈土也。娑婆之壽有量。彼土則無量矣。娑婆備諸苦。彼土則無苦矣。娑婆隨業輪轉生死。彼土則永證無生法忍。若愿度生任意自在。不為業縛矣。凈穢壽量苦樂生死如是差別。而眾生冥然不如。可不哀哉。阿彌陀佛。凈土攝受之主也。釋迦如來。指導凈土之師也。觀音．勢至。助佛揚化者也。是以一代教典處處叮嚀勸往生也。阿彌乘大愿船。泛生死海。不著此岸不留彼岸不止中流。唯以濟度為佛事。經云。聞阿彌陀佛。執持名號。一日至七日。一心不亂。臨命終時。佛與聖眾現在其前。是人心不顛倒即得往生。又經云。
【現代漢語翻譯】 現代漢語譯本： 《凈土十要》
靈峰蕅益大師選定《凈土十要》卷第四
述曰：排列《凈土十要》的次序，以教經（指宣講教義的經典）為首，以行經（指導修行的經典）為第二、第三。都是尊崇經典以闡明佛道。至於著論來通達經典，闡揚凈土法門，就應當以天臺智者大師的《十疑論》作為首要遵循。此論的意義有三點：第一，智者大師是釋迦牟尼佛的後身，是大聖人；第二，他處於陳、隋時代，時間上接近遠古的祖師；第三，這十個問答統攝了凈土宗的一切疑問，提振了菩提大道的綱領，斷除疑惑，生起信心，功勞最為巨大。因此，即使後世出現種種不同的見解，末法時期種種邪見產生，想要完全破除和建立，也未能完全應對末法時期邪僻的病癥。而《十疑論》所涵蓋的綱領和宗旨，沒有什麼疑惑不能消除。所以，在教經和行經之後，將此論列為論部之首。
No. 1164-6a 《凈土十疑論序》
宋朝無為子楊杰說：『愛不深重，就不會生於娑婆（Saha，指我們所處的世界，充滿痛苦和煩惱）。唸佛不專一，就不會生於極樂（Sukhavati，阿彌陀佛的凈土，充滿快樂和安寧）。娑婆是穢土，極樂是凈土。娑婆的壽命有限量，極樂的壽命則無量。娑婆充滿各種痛苦，極樂則沒有痛苦。娑婆隨著業力輪轉生死，極樂則永遠證得無生法忍（Anutpattika-dharma-kshanti，對事物不生不滅的真理的領悟）。如果願意度化眾生，可以隨意自在，不受業力束縛。』凈穢、壽命長短、苦樂、生死，如此差別巨大，而眾生卻懵然不知，實在可悲啊！阿彌陀佛（Amitabha Buddha）是凈土攝受之主，釋迦如來（Sakyamuni Buddha）是指導前往凈土的老師，觀音（Avalokitesvara）和勢至（Mahasthamaprapta）是幫助佛陀弘揚教化的菩薩。因此，一代教典處處叮嚀勸人往生凈土。阿彌陀佛乘坐大愿船，泛遊生死苦海，不執著此岸（指娑婆世界），不滯留彼岸（指涅槃），也不停留在中流，唯以救度眾生為佛事。經中說：『聽聞阿彌陀佛的名號，執持名號，一日乃至七日，一心不亂，臨命終時，佛與聖眾顯現在他面前，這人心不顛倒，就能往生凈土。』又經中說：
【English Translation】 English version: Pure Land Ten Essentials
Selected by Master Ouyi of Lingfeng, Pure Land Ten Essentials, Volume 4
Statement: The order of the Pure Land Ten Essentials is arranged with the teaching sutras (sutras that explain the teachings) first, and the practice sutras (sutras that guide practice) second and third. All respect the sutras to clarify the Buddha's path. As for writing treatises to understand the sutras and promote the Pure Land Dharma, the Ten Doubts about Pure Land by Master Zhiyi of Tiantai should be regarded as the foremost guide. There are three meanings to this: First, Master Zhiyi is the reincarnation of Sakyamuni Buddha and is a great sage; second, he lived in the Chen and Sui dynasties, close in time to the ancient patriarchs; third, these ten questions and answers encompass all doubts about the Pure Land school, uplift the principles of the Bodhi path, eliminate doubts, and generate faith, with the greatest merit. Therefore, even if various different views arise in later generations, and various heresies arise in the degenerate age, the attempt to completely refute and establish them has not fully addressed the illnesses of the degenerate age. However, the principles and purposes covered by the Ten Doubts leave no doubt unresolved. Therefore, after the teaching sutras and practice sutras, this treatise is listed as the head of the treatise section.
No. 1164-6a Preface to the Ten Doubts about Pure Land
Yang Jie, the Layman Wuwei of the Song Dynasty, said: 'If love is not profound, one will not be born in Saha (the world we live in, full of suffering and afflictions). If mindfulness is not focused, one will not be born in Sukhavati (Amitabha Buddha's Pure Land, full of joy and peace). Saha is a defiled land, and Sukhavati is a pure land. The lifespan in Saha is limited, while the lifespan in Sukhavati is limitless. Saha is full of all kinds of suffering, while Sukhavati has no suffering. Saha revolves in samsara according to karma, while Sukhavati eternally realizes the Anutpattika-dharma-kshanti (the realization of the truth of non-arising and non-ceasing of things). If one wishes to liberate beings, one can be free and unconstrained, not bound by karma.' The differences between purity and defilement, lifespan, suffering and joy, and birth and death are so great, yet sentient beings are ignorant of them, which is truly lamentable! Amitabha Buddha is the lord who receives beings in the Pure Land, Sakyamuni Buddha is the teacher who guides beings to the Pure Land, and Avalokitesvara and Mahasthamaprapta are the bodhisattvas who help the Buddha propagate the teachings. Therefore, the teachings of a lifetime repeatedly urge people to be reborn in the Pure Land. Amitabha Buddha rides the great vow boat, sailing in the sea of birth and death, not attached to this shore (referring to the Saha world), not lingering on the other shore (referring to Nirvana), and not stopping in the middle stream, but only taking the salvation of sentient beings as the Buddha's work. The sutra says: 'Hearing the name of Amitabha Buddha, holding the name, from one day to seven days, with one mind unperturbed, when approaching the end of life, the Buddha and the holy assembly appear before him, this person's mind is not confused, and he can be reborn in the Pure Land.' Another sutra says:
十方眾生聞我名。憶念我國。植諸德本。至心迴向。不果遂者不取正覺。祇洹精舍無常院。令病者面西作往生凈土想。蓋彌陀光明遍照法界。唸佛眾生攝取不捨。聖凡一體機感相應。諸佛心內眾生塵塵極樂。眾生心中凈土唸唸彌陀。吾以是觀之。智慧者易生。能斷疑故。禪定者易生。不散亂故。持戒者易生。遠諸染故。佈施者易生。不我有故。忍辱者易生。不瞋恚故。精進者易生。不退轉故。不造善不作惡者易生。念能一故。諸惡已作業報已現者易生。實慚懼故。雖有眾善。若無誠心深心迴向發願心者。則不得上上品生矣。噫彌陀甚易持。凈土甚易往。眾生不能持不能往。佛如眾生何。夫造惡業入苦趣。念彌陀生極樂。皆佛言也。世人憂墮獄而疑往生。不亦惑哉。晉遠法師與高士劉遺民等結社廬山。蓋致精於此。爾後七百年。僧俗修持感應非一。見於傳記豈誣也哉。然贊輔彌陀教觀。其書山積。唯智者十疑論最為首冠。引聖言。決群惑。萬年闇室。日至頓有餘光。千里水程。舟具不勞自力。非法藏後身不能也。杰于都下獲斯文。讀示所知無不生信。自遭酷罰感寤益深。將廣其傳。因為序引。
No. 1164-6 凈土十疑論
隋 天臺 智者大師 說
第一疑
問。諸佛菩薩以大悲為業
【現代漢語翻譯】 現代漢語譯本： 『十方世界的眾生，聽到我的名號，憶念我的國度，種下各種善行的根本，以至誠的心迴向（往生），如果不能實現，我就不成佛。』祇洹精舍的無常院，讓病人面向西方，作往生凈土的觀想。因為阿彌陀佛的光明遍照整個法界，唸佛的眾生被攝取而不捨棄。聖人和凡人融為一體，佛的慈悲和眾生的根機相互感應。諸佛的心中，眾生的每一念都是極樂；眾生的心中，凈土的每一念都是阿彌陀佛。我這樣觀察，有智慧的人容易往生，因為能斷除疑惑；修禪定的人容易往生，因為心不散亂；持戒的人容易往生，因為遠離各種染污；佈施的人容易往生，因為沒有我執；忍辱的人容易往生，因為不生瞋恚；精進的人容易往生，因為不退轉；不造善也不作惡的人容易往生，因爲念頭能夠專一；各種惡業已經造下，業報已經顯現的人容易往生，因為有真實的慚愧和恐懼。雖然有各種善行，如果沒有誠心、深心、迴向發願的心，就不能得到上上品往生了。唉！阿彌陀佛很容易念，凈土很容易往生，眾生不能念，不能往生，佛和眾生有什麼區別呢？造惡業而墮入苦難的境地，念阿彌陀佛而往生極樂世界，都是佛說的話啊。世人擔憂墮入地獄，卻懷疑往生，不是很迷惑嗎？晉代的遠法師（慧遠）與高士劉遺民等人結社在廬山，就是致力於此。此後七百年，僧人和俗人修持的感應事蹟很多，記載在傳記中，難道是虛假的嗎？然而，贊助和輔助阿彌陀佛教義和觀行的書籍堆積如山，只有智者大師（智顗）的《十疑論》最為首要。引用聖人的話，解決大眾的疑惑。如同在黑暗的房間里待了一萬年，太陽一到，立刻有了光芒；如同千里水路，有了船隻，不用自己費力。如果不是法藏菩薩（阿彌陀佛的前身）的化身，是不能做到的。杰在都城得到了這本書，讀給所認識的人看，沒有不生起信心的。自己遭遇酷刑，感悟更加深刻，想要廣泛傳播這本書，因此寫了這篇序言。
《凈土十疑論》
隋 天臺 智者大師（智顗）說
第一疑
問：諸佛菩薩以大悲為事業
【English Translation】 English version: 『Sentient beings of the ten directions, upon hearing my name, remember my land, plant roots of virtue, and sincerely dedicate (their merits towards rebirth); if this is not fulfilled, may I not attain perfect enlightenment.』 In the Impermanence Hall of Jetavana Monastery (Gion Shoja), patients are made to face the west and contemplate rebirth in the Pure Land. This is because Amitabha's (Amituo Fo) light shines throughout the Dharma Realm, and he gathers in all sentient beings who recite his name, never abandoning them. The holy and the mundane become one, and the Buddha's compassion and sentient beings' potential resonate with each other. In the hearts of all Buddhas, the dust motes of sentient beings are all in the Land of Ultimate Bliss (Jile); in the hearts of sentient beings, every thought of the Pure Land is Amitabha. Observing in this way, those with wisdom easily attain rebirth because they can sever doubts; those who practice meditation easily attain rebirth because their minds are not scattered; those who uphold precepts easily attain rebirth because they stay far from defilements; those who give alms easily attain rebirth because they have no attachment to self; those who practice patience easily attain rebirth because they do not harbor anger; those who are diligent easily attain rebirth because they do not regress; those who do not create good or evil easily attain rebirth because their minds can be focused; those who have already committed evil deeds and whose karmic retribution has already manifested easily attain rebirth because they have genuine shame and fear. Although one may have various good deeds, if one lacks a sincere heart, a profound heart, and a heart of dedication and aspiration, then one cannot attain rebirth in the highest grade. Alas! Amitabha is very easy to recite, and the Pure Land is very easy to reach, yet sentient beings cannot recite and cannot reach it. What is the difference between the Buddha and sentient beings? Creating evil karma and falling into suffering realms, reciting Amitabha and being reborn in the Land of Ultimate Bliss—these are all the words of the Buddha. Worldly people worry about falling into hell but doubt rebirth; is this not delusion? In the Jin Dynasty, Dharma Master Yuan (Huiyuan) and the noble Liu Yimin and others formed a society on Mount Lu, dedicating themselves to this practice. In the seven hundred years since then, the responses and experiences of monks and laypeople who cultivated this practice have been numerous, as recorded in biographies. Could these be false? However, the books that praise and support Amitabha's teachings and practices are piled up like mountains, but only the 'Ten Doubts about the Pure Land' by the Wise Master (Zhiyi) is the most important. It quotes the words of the sages and resolves the doubts of the masses. Like being in a dark room for ten thousand years, the moment the sun arrives, there is light; like traveling a thousand miles by water, having a boat means one does not need to exert oneself. If one were not an incarnation of Bodhisattva Dharmakara (Fazang Pusa, the past life of Amitabha), one could not do this. Jie obtained this text in the capital and showed it to those he knew, and all of them developed faith. Having suffered severe punishment himself, his understanding deepened, and he wished to spread this text widely, so he wrote this preface.
The Ten Doubts about the Pure Land
Said by the Tiantai Master Zhi Zhe (Zhiyi) of the Sui Dynasty
Doubt One
Question: The Buddhas and Bodhisattvas take great compassion as their work.
。秪應愿生三界。於五濁三塗中救苦。因何求生凈土自安其生。舍離眾生無大慈悲。專為自利障菩提道。答。菩薩有二種。久行菩薩道得無生忍者。實當所責。未得忍已還及初發心凡夫。要須常不離佛忍力成就。方堪處三界于惡世中救苦眾生。智度論具縛凡夫有大悲心。愿生惡世救苦眾生。無有是處。何以故。惡世界煩惱強。無忍力。隨境轉。聲色所縛自墮三塗。焉能救眾生。假令得生人中。聖道難得。或因施戒修福得作國王大臣富貴自在。縱遇善知識不肯信用。貪迷放逸廣造眾罪。乘此惡業一入三塗。經無量劫從地獄出受貧賤身。若不逢善知識。還墮地獄。如此輪迴至於今日。人皆如是。此名難行道也。故維摩經自疾不能救而能救疾人。智度論如二人各有親眷為水所溺。一人情急直入水救。無方便力彼此俱沒。一人有方便。取筏乘之悉皆得脫。新發意菩薩亦復如是。未得忍力不能救生。為此當須近佛得無生忍已。方能救生如得船者。又論云。嬰兒不得離母。離母或墮坑井渴乳而死。鳥子翅羽未成。依樹傅枝不能遠去。翅翮成就方能飛空自在無礙。凡夫無力。唯得專念阿彌陀佛使成三昧。以業成故。臨終斂念得生決定不疑。見彌陀佛證無生忍已。還來三界。乘無生忍船救苦眾生。廣施佛事任意自在。故論云。遊戲地獄
【現代漢語翻譯】 現代漢語譯本：問：如果只是應該發願往生三界，在五濁（指劫濁、見濁、煩惱濁、眾生濁、命濁）三塗（指地獄、餓鬼、畜生）中救度苦難，為何要求生凈土，自己安樂其生？捨棄眾生，沒有大慈悲心，專門爲了自己利益，障礙菩提道？ 答：菩薩有兩種。長久修行菩薩道，得到無生法忍（指對一切法不生不滅的真理，能夠安住忍可）的人，確實應該受到這樣的責備。但尚未得到無生法忍，以及初發心的凡夫，必須常常不離開佛的忍力加持，才能在三界惡世中救度受苦眾生。《智度論》說，被煩惱束縛的凡夫，有大悲心，發願往生惡世救度苦難眾生，這是不可能的。為什麼呢？因為惡世界煩惱強烈，沒有忍力，隨境界而轉，被聲色所束縛，自己墮入三塗，怎麼能救度眾生？ 假使能夠投生人道，聖道難以獲得。或者因為佈施、持戒、修福，得以成為國王、大臣，富貴自在。即使遇到善知識，也不肯相信和聽從，貪戀迷惑，放縱自己，廣泛造作各種罪業。憑藉這些惡業，一旦墮入三塗，經歷無量劫，從地獄出來，受貧賤之身。如果不遇到善知識，還會墮入地獄。如此輪迴，直到今天，人們都是這樣。這叫做難行道。 所以《維摩經》說，自己有病都不能救，怎麼能救病人？《智度論》說，比如兩個人，各有親人在水中溺水。一個人情急，直接跳入水中救人，沒有方便之力，結果彼此都淹沒。另一個人有方便，取來木筏乘坐，全部都得救。新發意的菩薩也是這樣，沒有得到忍力，不能救度眾生。因此應當親近佛，得到無生法忍之後，才能救度眾生，如同得到船隻的人。又《智度論》說，嬰兒不能離開母親，離開母親可能會掉入坑井，渴求乳汁而死。小鳥翅膀羽毛未長成，依附樹枝，不能遠去。翅膀長成，才能在空中自由自在，沒有阻礙。凡夫沒有力量，只能專心念誦阿彌陀佛，使之成就三昧（指心專注一境，達到止息雜念的狀態）。因為業力成就的緣故，臨終時收攝心念，往生凈土決定無疑。見到阿彌陀佛，證得無生法忍之後，再回到三界，乘坐無生法忍之船，救度受苦眾生，廣泛施行佛事，任意自在。所以《智度論》說，（菩薩）遊戲地獄。
【English Translation】 English version: Question: If one should simply vow to be born in the Three Realms and relieve suffering in the Five Turbidities (the turbidities of the age, views, afflictions, beings, and life) and the Three Evil Paths (hell, hungry ghosts, and animals), why seek birth in the Pure Land to secure one's own life? Abandoning sentient beings lacks great compassion and is solely for one's own benefit, obstructing the path to Bodhi? Answer: There are two types of Bodhisattvas. Those who have long practiced the Bodhisattva path and attained the Acceptance of the Non-arising of Dharmas (understanding and accepting the truth that all dharmas are neither created nor destroyed) are indeed worthy of such criticism. However, those who have not yet attained this acceptance, as well as ordinary beings who have just aroused the aspiration for enlightenment, must constantly rely on the power of the Buddha's forbearance to be able to relieve suffering beings in the evil world of the Three Realms. The Mahaprajnaparamita-sastra states that it is impossible for an ordinary being bound by afflictions to have great compassion and vow to be born in an evil world to save suffering beings. Why? Because the afflictions in evil worlds are strong, and without the power of forbearance, one is swayed by circumstances, bound by sights and sounds, and falls into the Three Evil Paths oneself. How can one then save sentient beings? Even if one is reborn as a human, it is difficult to attain the holy path. Or, through giving, keeping precepts, and cultivating blessings, one may become a king, minister, wealthy, and free. Even if one encounters a good teacher, one may not believe or follow them, becoming attached to delusion, indulging oneself, and creating various evil deeds. Relying on these evil karmas, once one falls into the Three Evil Paths, one will spend countless eons emerging from hell to receive a poor and lowly body. If one does not encounter a good teacher, one will fall back into hell. This cycle continues until today, and all people are like this. This is called the Difficult Path. Therefore, the Vimalakirti Sutra says, 'One who cannot save oneself from illness, how can one save others?' The Mahaprajnaparamita-sastra says, 'For example, two people each have relatives drowning in water. One person, in a moment of urgency, jumps directly into the water to save them, but without skillful means, both drown. The other person has skillful means, takes a raft and rides it, and all are saved.' A newly aspiring Bodhisattva is also like this. Without attaining the power of forbearance, one cannot save beings. Therefore, one should draw near to the Buddha and, after attaining the Acceptance of the Non-arising of Dharmas, be able to save beings, like one who has obtained a boat. Furthermore, the Mahaprajnaparamita-sastra says, 'An infant cannot leave its mother; if it leaves its mother, it may fall into a pit or well and die of thirst for milk. A bird whose wings have not yet developed relies on the branches of a tree and cannot go far. When its wings are fully developed, it can fly freely in the sky without hindrance.' Ordinary beings have no power and can only single-mindedly recite Amitabha Buddha, causing it to become Samadhi (a state of concentrated meditation). Because of the accomplishment of karma, at the time of death, gathering one's thoughts, rebirth in the Pure Land is certain and without doubt. After seeing Amitabha Buddha and attaining the Acceptance of the Non-arising of Dharmas, one can return to the Three Realms, ride the boat of the Acceptance of the Non-arising of Dharmas, save suffering beings, and widely perform Buddhist deeds at will. Therefore, the Mahaprajnaparamita-sastra says, '(The Bodhisattva) plays in hell.'
行者。生彼國得無生忍已。還入生死教化地獄受苦眾生。以是因緣求生凈土愿識其教。十住婆沙論名易行道也。
第二疑
問諸法體空本來無生平等寂滅。今乃舍此求彼豈不乖理。經云。凈土先凈其心。心凈即佛土凈。此云何通。答。釋有二義。一總答。二別答。總答者。若言求生西方彌陀凈土是舍此求彼。不中理者。汝執住此不求西方。是舍彼著此。此還成病。不中理也。又轉計亦不求生彼亦不求生此者。則斷滅見。金剛般若云。汝若作是念發阿耨菩提者。說諸法斷滅。莫作是念。發菩提心者於法不說斷滅相。二別答者。夫不生不滅者。于生緣中諸法和合不守自性。求于生體亦不可得。此生生時無所從來。故名不生。諸法散時不守自性。言我散滅。此散滅時去無所至。故言不滅。非謂因緣生外別有不生不滅。亦非不求生凈土喚作無生。中論因緣所生法。我說即是空。亦名為假名。亦名中道義。又。諸法不自生。亦不從他生。不共不無因。是故知無生。維摩經雖知諸佛國。及與眾生空。而常修凈土。教化諸群生。又云。造立宮室。若依空地隨意無礙。若依虛空終不能成。諸佛說法常依二諦。不壞假名而說諸法實相。智者熾然求生凈土。達生體不可得即真無生。此謂心凈即佛土凈。愚者為生所縛。聞生即作
【現代漢語翻譯】 現代漢語譯本：行者（修行人）。如果往生到西方極樂世界並證得無生法忍，之後再回到充滿生死的世間，教化地獄中受苦的眾生。因為這個因緣，所以想要求生凈土，希望瞭解其中的教義。《十住毗婆沙論》中稱之為易行道。
第二疑
問：一切諸法的本體都是空性的，本來就沒有生滅，平等寂滅。現在卻捨棄這個而追求往生西方凈土，這豈不是不合道理？經書上說：『要使凈土清凈，首先要清凈自己的心。心清凈了，佛土也就清凈了。』這又該如何解釋呢？答：對此有兩種解釋。一是總的回答，二是分別回答。總的回答是：如果說求生西方阿彌陀佛的凈土是捨棄這個而追求那個，是不合道理的。那麼你執著於此地而不求生西方，就是捨棄那個而執著於此地，這同樣是一種毛病，也是不合道理的。如果有人轉而認為既不求生西方，也不求生此地，那就是斷滅見。《金剛般若經》上說：『如果你這樣想，認為發阿耨多羅三藐三菩提心的人，是說諸法斷滅。不要這樣想，發菩提心的人對於法不說斷滅相。』分別回答是：所謂不生不滅，是指在生起的因緣中，諸法和合，不保持自己的本性。去尋求生起的本體也是不可得的。這個生起的時候，沒有從哪裡來，所以叫做不生。諸法散滅的時候，不保持自己的本性，說我散滅了。這個散滅的時候，沒有到哪裡去，所以叫做不滅。並不是說在因緣生之外，另外有一個不生不滅。也不是不求生凈土就叫做無生。《中論》說：『因緣所生的法，我說就是空，也叫做假名，也叫做中道義。』又說：『諸法不是自己產生，也不是從他處產生，不是共同產生，也不是沒有原因產生，所以知道沒有生。』《維摩詰經》上說：『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，教化各種眾生。』又說：『建造宮室，如果依靠空地，就可以隨意無礙地建造。如果依靠虛空，最終是不能建成的。』諸佛說法常常依據二諦（世俗諦和勝義諦），不破壞假名而說諸法的實相。智者熾盛地求生凈土，通達生體的不可得，就是真正的無生。這就是所謂的心凈則佛土凈。愚笨的人被生所束縛，聽到生就認為是真的生。
【English Translation】 English version: Practitioner. If, after being born in that land (Sukhavati) and attaining Anutpattika-dharma-kshanti (無生法忍, the patience towards the non-arising of all dharmas), one returns to the world of birth and death to teach and transform sentient beings suffering in hell, it is because of this cause and condition that one seeks birth in the Pure Land, wishing to understand its teachings. The Dasabhumika-vibhasa-sastra (十住婆沙論) calls this the Easy Path (易行道).
Second Doubt
Question: The substance of all dharmas is emptiness, originally without arising, equally quiescent. Now, abandoning this to seek that, isn't this contrary to reason? The sutra says, 'To purify the Pure Land, first purify the mind. When the mind is pure, the Buddha Land is pure.' How can this be reconciled? Answer: There are two explanations. First, a general answer; second, a specific answer. The general answer is: If you say that seeking birth in the Western Pure Land of Amitabha (彌陀) is abandoning this to seek that, it is unreasonable. Your clinging to this place and not seeking the West is abandoning that and clinging to this. This itself becomes a sickness, and is also unreasonable. Furthermore, if one were to argue that one neither seeks birth here nor seeks birth there, that would be a nihilistic view. The Diamond Sutra (金剛般若) says, 'If you have the thought that those who have set their minds on Anuttara-samyak-sambodhi (阿耨菩提, unsurpassed complete enlightenment) are speaking of the annihilation of all dharmas, do not think that way. Those who have set their minds on Bodhi (菩提, enlightenment) do not speak of the annihilation of dharmas.' The specific answer is: What is meant by 'non-arising and non-ceasing' is that in the conditions for arising, all dharmas come together and do not maintain their self-nature. Seeking the substance of arising is also unattainable. When this arises, it does not come from anywhere, hence it is called 'non-arising.' When all dharmas disperse, they do not maintain their self-nature, saying, 'I am scattered and extinguished.' When this scatters and extinguishes, it does not go anywhere, hence it is called 'non-ceasing.' It is not that outside of conditioned arising there is a separate non-arising and non-ceasing. Nor is it that not seeking birth in the Pure Land is called 'non-arising.' The Madhyamaka-karika (中論) says, 'That which arises from conditions, I say is emptiness; it is also called a provisional name; it is also called the Middle Way.' Also, 'Dharmas do not arise from themselves, nor do they arise from others, nor from both, nor without a cause; therefore, it is known that there is no arising.' The Vimalakirti Sutra (維摩經) says, 'Although knowing that the Buddha Lands and sentient beings are empty, one constantly cultivates the Pure Land, teaching and transforming all sentient beings.' It also says, 'Building palaces, if relying on empty ground, one can build freely without obstruction. If relying on empty space, one will ultimately not be able to build. The Buddhas' teachings always rely on the Two Truths (二諦, conventional truth and ultimate truth), not destroying provisional names while speaking of the true nature of all dharmas. Wise people fervently seek birth in the Pure Land, realizing that the substance of arising is unattainable, which is true non-arising. This is what is meant by 'when the mind is pure, the Buddha Land is pure.' Foolish people are bound by arising, hearing 'arising' they immediately think it is real arising.
生解。聞無生即作無生解。不知生即無生無生即生。不達此理橫相是非。瞋他求生凈土。幾許誣哉。此是謗法罪人邪見外道也。
第三疑
問。十方一切凈土。法性平等功德亦等。行者普念一切功德。生一切凈土。今偏求一佛凈土。與平等性乖。答。一切諸佛土皆平等。但眾生根鈍濁亂者多。若不繫一境。三昧難成。專念阿彌陀佛即是一相三昧。以心專至。得生彼國。隨愿往生經。普廣菩薩問。十方悉有凈土。何故偏贊西方。佛告普廣。閻浮提眾生心多濁亂。偏贊一佛凈土。使專心一境即得往生。若總念一切佛。境寬則心散漫。三昧難成。故不得生。又求一佛功德與一切佛功德無異。以同一佛法性故。為此念阿彌陀佛即念一切佛。生一凈土即生一切凈土。華嚴經。一切諸佛身。即是一佛身。一心一智慧。力無畏亦然。又云。譬如凈滿月。普應一切水。影像雖無量。本月未曾二。如是無礙智。成就等正覺。應現一切剎。佛身無有二。智者以譬喻得解。能達一切月影即一月影。一月影即一切月影。月體無二故。一佛即一切佛。一切佛即一佛。法身無二故。熾然念一佛。說即是念一切佛也。
第四疑
問。十方佛土。隨念一土隨得往生。何偏念彌陀佛。答。凡夫無智。不敢自專。專用佛語。釋迦一
【現代漢語翻譯】 現代漢語譯本： 生解。聽到『無生』就理解為『無生』，卻不知道『生』即是『無生』，『無生』即是『生』。不明白這個道理，就橫加分別，妄生是非，嗔恨他人求生凈土，這是多麼大的誣陷啊！這是謗法罪人，是邪見外道啊。
第三疑
問：十方一切凈土，法性平等，功德也平等。修行人普遍憶念一切功德，就能往生一切凈土。現在偏偏只求一尊佛的凈土，這與平等性相悖吧？答：一切諸佛的國土都是平等的，但是眾生根器遲鈍，心識混濁散亂的人很多，如果不專注於一個境界，三昧很難成就。專心念阿彌陀佛就是一相三昧。因為心專一至誠，就能往生到那個國度。《隨愿往生經》中，普廣菩薩問：十方都有凈土，為什麼偏偏讚歎西方凈土？佛告訴普廣：閻浮提的眾生心多濁亂，偏贊一佛凈土，使他們專心於一個境界，就能往生。如果總念一切佛，境界寬泛，心就散漫，三昧難以成就，所以不能往生。而且，求一尊佛的功德與一切佛的功德沒有差別，因為同一佛法性的緣故。因此，念阿彌陀佛就是念一切佛，往生一個凈土就是往生一切凈土。《華嚴經》說：一切諸佛的身，即是一佛身，一心一智慧，力無畏也是這樣。又說：譬如清凈圓滿的月亮，普遍映現在一切水中，影像雖然無數，但月亮本體未曾有兩個。如此無礙的智慧，成就等正覺，應現於一切剎土，佛身沒有兩個。智者通過比喻就能理解，能夠明白一切月影即是一個月影，一個月影即是一切月影，因為月亮本體沒有兩個的緣故。一佛即是一切佛，一切佛即是一佛，法身沒有兩個的緣故。熾盛地念一佛，實際上就是念一切佛啊。
第四疑
問：十方佛土，隨念一土，就能隨之往生，為什麼偏偏要念阿彌陀佛？答：凡夫沒有智慧，不敢自己做主，完全依照佛的教誨。釋迦牟尼佛在...
【English Translation】 English version: Misunderstanding arising from literal interpretation. Hearing 『no-birth』 (wu-sheng) they interpret it literally as 『no-birth,』 not understanding that 『birth』 is identical to 『no-birth』 and 『no-birth』 is identical to 『birth.』 Failing to grasp this principle, they arbitrarily create distinctions and engage in disputes, resenting others who seek rebirth in Pure Land. How great is this slander! These are Dharma-slandering sinners, heretics with wrong views.
Third Doubt
Question: The Pure Lands of all ten directions are equal in Dharma-nature and merit. Practitioners who universally contemplate all merits can be reborn in any Pure Land. Why then do we specifically seek rebirth in the Pure Land of one Buddha, which seems contrary to the nature of equality? Answer: All Buddhas' lands are equal, but most sentient beings have dull faculties and confused minds. If they do not focus on one object, Samadhi (concentration) is difficult to achieve. Single-mindedly reciting Amitabha Buddha is the Samadhi of one form (eka-rupa-samadhi). Because the mind is focused and sincere, one can be reborn in that land. In the Sutra on Rebirth According to Vows, Bodhisattva Universal Light (Puguang) asks: Since there are Pure Lands in all ten directions, why is the Western Pure Land particularly praised? The Buddha tells Universal Light: The beings of Jambudvipa (this world) have minds that are mostly turbid and confused. Praising the Pure Land of one Buddha enables them to focus on one object and achieve rebirth. If they contemplate all Buddhas generally, the scope is too broad, and the mind becomes scattered, making Samadhi difficult to achieve, and thus rebirth is not attained. Furthermore, seeking the merit of one Buddha is no different from seeking the merit of all Buddhas, because they share the same Buddha-nature. Therefore, reciting Amitabha Buddha is reciting all Buddhas, and being reborn in one Pure Land is being reborn in all Pure Lands. The Avatamsaka Sutra says: 『The bodies of all Buddhas are the body of one Buddha, with one mind and one wisdom, and the same power and fearlessness.』 It also says: 『Like the pure, full moon, universally reflected in all waters, though the reflections are countless, the original moon is never two. Thus, unobstructed wisdom, accomplishing perfect enlightenment, manifests in all lands, but the Buddha-body is not two.』 The wise understand through analogy, able to realize that all moon reflections are one moon reflection, and one moon reflection is all moon reflections, because the moon's essence is not two. One Buddha is all Buddhas, and all Buddhas are one Buddha, because the Dharma-body is not two. Ardently reciting one Buddha is, in effect, reciting all Buddhas.
Fourth Doubt
Question: In the Buddha-lands of the ten directions, one can be reborn in any land by simply thinking of it. Why then do we specifically recite Amitabha Buddha? Answer: Ordinary beings lack wisdom and dare not rely on their own judgment. We rely entirely on the Buddha's words. Shakyamuni Buddha in...
代說法。處處聖教唯勸眾生念阿彌陀佛。求生西方極樂世界。如無量壽經．觀經．往生論。數十餘部慇勤指授。故偏念也。又彌陀別有大悲四十八愿接引眾生。又觀經。阿彌陀佛有八萬四千相。一一相有八萬四千好。一一好放八萬四千光明。遍照法界。唸佛眾生攝取不捨。若有念者。機感相應決定得生。又阿彌陀經．大無量壽經．鼓音王陀羅尼經等云。釋迦佛說經時。皆有十方恒沙諸佛舒舌相覆大千世界。證成一切眾生念阿彌陀佛。乘佛大悲本願力故。決定得生極樂世界。當知阿彌陀佛與此世界偏有因緣。無量壽經。法滅之時特駐此經百年。在世接引眾生往生彼國。故知阿彌陀佛與此世界極惡眾生偏有因緣。其餘凈土雖一兩經略勸。不如彌陀佛國。處處經論慇勤勸往也。
第五疑
問。具縛凡夫惡業厚重。一切煩惱一毫未斷。西方凈土出過三界。具縛云何得生。答。有二種緣。一自力。二他力。自力者。此世界修道。實未得生凈土。瓔珞經。凡夫未識三寶。不知善惡因之與果。初發菩提心以信為本。住在佛家。以戒為本。受菩薩戒。身身相續戒行不闕。經一二三劫至初發心住。如是修行十信．十波羅密等無量行愿。相續無間滿一萬劫。至第六正心住。若更增進至第七不退住。即種性位。此約自力。卒未得
【現代漢語翻譯】 現代漢語譯本： 代為宣說佛法。處處聖教唯獨勸導眾生唸誦阿彌陀佛（Amitabha），求生西方極樂世界。如《無量壽經》（Larger Sutra of Immeasurable Life）、《觀經》（Contemplation Sutra）、《往生論》（Rebirth Treatise）等數十餘部經典慇勤地指點傳授。所以說偏重唸誦阿彌陀佛。而且阿彌陀佛另有大悲四十八愿接引眾生。又《觀經》中說，阿彌陀佛有八萬四千相，每一相有八萬四千好，每一好放出八萬四千光明，遍照法界。唸佛的眾生，阿彌陀佛攝取不捨。若有人唸佛，機感相應，決定能夠往生。又《阿彌陀經》（Amitabha Sutra）、《大無量壽經》（Larger Sutra of Immeasurable Life）、《鼓音王陀羅尼經》（Drum Sound King Dharani Sutra）等經中說，釋迦佛（Sakyamuni Buddha）說經時，都有十方恒河沙數諸佛伸出舌相覆蓋大千世界，證明一切眾生唸誦阿彌陀佛，乘佛的大悲本願力，必定能夠往生極樂世界。應當知道阿彌陀佛與此世界特別有因緣。《無量壽經》中說，在佛法將要滅絕的時候，特別將此經駐世百年，接引眾生往生彼國。所以知道阿彌陀佛與此世界極惡的眾生特別有因緣。其餘凈土雖然有一兩部經略微勸導，不如阿彌陀佛國土，處處經典論著慇勤勸導往生。
第五疑
問：具縛凡夫（fully bound ordinary being）惡業深重，一切煩惱一毫未斷，西方凈土出離三界（Three Realms），具縛凡夫怎麼能夠往生？答：有兩種因緣。一是自力，二是他力。自力是指，在此世界修道，實際上還不能夠往生凈土。《瓔珞經》（Brahma's Net Sutra）中說，凡夫沒有認識三寶（Three Jewels），不知道善惡的因果，最初發菩提心（bodhicitta）以信為根本，住在佛家，以戒為根本，受菩薩戒（Bodhisattva precepts），生生世世相續戒行不缺，經過一二三劫（kalpa）到達初發心住。這樣修行十信（Ten Faiths）、十波羅蜜（Ten Paramitas）等無量行愿，相續不斷滿一萬劫，到達第六正心住。如果更加增進到達第七不退住，就是種性位。這是指自力，最終還不能夠
【English Translation】 English version: Speaking on behalf of the Dharma. Everywhere, the sacred teachings only encourage sentient beings to recite Amitabha Buddha (Amitabha), seeking rebirth in the Western Pure Land of Ultimate Bliss. Such as the Larger Sutra of Immeasurable Life, the Contemplation Sutra, and the Rebirth Treatise, more than a dozen scriptures diligently point out and impart this teaching. Therefore, it is emphasized to recite Amitabha Buddha. Moreover, Amitabha Buddha has a special great compassionate Forty-Eight Vows to receive and guide sentient beings. Also, in the Contemplation Sutra, it is said that Amitabha Buddha has eighty-four thousand characteristics, each characteristic has eighty-four thousand perfections, and each perfection emits eighty-four thousand lights, illuminating the entire Dharma Realm. Amitabha Buddha embraces and never abandons sentient beings who recite the Buddha's name. If someone recites the Buddha's name, their potential is in accord with the Buddha's response, and they will definitely be reborn. Furthermore, the Amitabha Sutra, the Larger Sutra of Immeasurable Life, the Drum Sound King Dharani Sutra, and other scriptures say that when Sakyamuni Buddha (Sakyamuni Buddha) preached the scriptures, all the Buddhas in the ten directions, as numerous as the sands of the Ganges River, extended their tongues to cover the great thousand world system, proving that all sentient beings who recite Amitabha Buddha, relying on the Buddha's great compassionate fundamental vow power, will certainly be reborn in the Land of Ultimate Bliss. It should be known that Amitabha Buddha has a special affinity with this world. The Larger Sutra of Immeasurable Life says that when the Dharma is about to perish, this sutra will especially remain in the world for a hundred years, receiving and guiding sentient beings to be reborn in that land. Therefore, it is known that Amitabha Buddha has a special affinity with the extremely evil sentient beings of this world. Although other Pure Lands are slightly encouraged in one or two scriptures, they are not as diligent in encouraging rebirth as Amitabha Buddha's land, with scriptures and treatises everywhere diligently urging rebirth.
Fifth Doubt
Question: Ordinary beings (fully bound ordinary being) bound by afflictions, with heavy evil karma and without severing even a hair's breadth of afflictions, how can they be reborn in the Western Pure Land, which transcends the Three Realms (Three Realms)? Answer: There are two kinds of conditions. One is self-power, and the other is other-power. Self-power refers to cultivating the path in this world, but in reality, one is not yet able to be reborn in the Pure Land. The Brahma's Net Sutra (Brahma's Net Sutra) says that ordinary beings do not recognize the Three Jewels (Three Jewels), do not know the cause and effect of good and evil, initially arouse the Bodhi mind (bodhicitta) with faith as the foundation, reside in the Buddha's family, with precepts as the foundation, receive the Bodhisattva precepts (Bodhisattva precepts), and continue the practice of precepts without deficiency life after life, passing through one, two, or three kalpas (kalpa) to reach the stage of initial arousing of the mind. In this way, cultivating the Ten Faiths (Ten Faiths), the Ten Paramitas (Ten Paramitas), and other immeasurable practices and vows, continuously fulfilling ten thousand kalpas, reaching the sixth stage of the correct mind. If one further advances to the seventh stage of non-retrogression, that is the stage of lineage. This refers to self-power, and ultimately one is not yet able to
生凈土。他力者。若信阿彌陀佛大悲願力攝取唸佛眾生。即能發菩提心。行唸佛三昧。厭離三界身。起行施戒修福。於一一行中回愿生彼彌陀凈土。乘佛願力。機感相應即得往生。故十住婆沙論云。此世界有難行道．易行道。難行者。五濁惡世于無量佛時求阿鞞䟦致甚難可得。此難。無數塵沙說不可盡。略陳有五。一外道相眩亂菩薩法。二無賴惡人破他勝德。三顛倒善果能壞梵行。四聲聞自利障于大慈。五唯有自力無他力持。如跛人步行一日數里極大辛苦。謂自力也。易行者。謂信佛語教唸佛三昧。愿生凈土。乘彌陀佛願力攝持。決定往生不疑。如水行藉船須臾千里。謂他力也。劣夫從轉輪王一日夜行四天下。非自力輪王力也。若言有漏凡夫不得生凈土。亦可有漏凡夫不得見佛身。然唸佛三昧並無漏善根所起有漏凡夫。隨分得見佛粗相。菩薩見微細相。凈土亦爾。雖是無漏善根所起。有漏凡夫發無上菩提心。求生凈土。常唸佛故。伏滅煩惱。得生凈土。隨分得見粗相。菩薩見微妙相。此何所疑。華嚴經。一切諸佛剎。平等普嚴凈。眾生業行異。所見各不同。即其義也。
第六疑
問。設令具縛凡夫得生彼國。邪見三毒等常起。云何生彼即得不退。答。彼有五因緣不退。一阿彌陀佛大悲願力攝持。故得不退
【現代漢語翻譯】 現代漢語譯本：往生凈土，仰仗他力是指：如果相信阿彌陀佛（Amitabha Buddha，意為無量光佛）的大悲願力能夠攝取唸佛的眾生，就能發起菩提心（bodhicitta，意為覺悟之心），修習唸佛三昧（nianfo samadhi，意爲念佛禪定），厭離三界（trailokya，意為欲界、色界、無色界）之身，開始施行佈施、持戒、修福等善行，並在每一項善行中迴向發願往生到阿彌陀佛的凈土。憑藉佛的願力，機緣感應相應，就能往生。所以《十住婆沙論》（Dasabhūmika-vibhāṣā）中說：『這個世界有難行道和易行道。難行道是指在五濁惡世（pañcakaṣāya，意為劫濁、見濁、煩惱濁、眾生濁、命濁）中，于無量佛出世之時求得阿鞞跋致（avaivartika，意為不退轉）非常困難。』這種困難，像無數塵沙一樣，說也說不盡，略舉五種：一是外道的邪說迷惑擾亂菩薩的修行；二是無賴惡人破壞他人殊勝的功德；三是顛倒的善果能夠破壞清凈的修行；四是聲聞乘（Śrāvakayāna，意為小乘）的自利之心障礙了大慈悲心；五是隻依靠自己的力量而沒有其他力量的扶持。就像跛腳的人步行，一天走幾里路，非常辛苦，這就是所謂的自力。易行道是指相信佛的教導，修習唸佛三昧，發願往生凈土，憑藉阿彌陀佛的願力攝受扶持，決定能夠往生，毫不懷疑。就像乘船在水上行走，一會兒就能行千里，這就是所謂的他力。一個普通人跟隨轉輪聖王（cakravartin，意為統治世界的理想君王），一天一夜就能走遍四天下（catvāro dvīpāḥ，意為四大部洲），這不是他自己的力量，而是轉輪聖王的力量。如果說有煩惱的凡夫不能往生凈土，也可以說有煩惱的凡夫不能見到佛身。然而，唸佛三昧是由無漏善根所引發的，有煩惱的凡夫也能隨分隨力地見到佛的粗略相貌，菩薩則能見到微細的相貌。凈土也是如此，雖然是由無漏善根所引發的，但有煩惱的凡夫發起無上菩提心，求生凈土，常常唸佛，就能降伏滅除煩惱，從而往生凈土，隨分隨力地見到粗略的相貌，菩薩則能見到微妙的相貌。這有什麼可懷疑的呢？《華嚴經》（Avataṃsaka Sūtra）說：『一切諸佛的剎土，平等普遍地莊嚴清凈，由於眾生的業行不同，所見到的景象也各不相同。』就是這個意思。
第六個疑問
問：假設讓具有煩惱束縛的凡夫往生到西方極樂世界，邪見和貪嗔癡三毒等煩惱常常生起，怎麼能往生到那裡就得到不退轉的境界呢？答：往生到西方極樂世界有五種因緣可以得到不退轉：一是阿彌陀佛的大悲願力攝受扶持，所以能夠得到不退轉。
【English Translation】 English version: Rebirth in the Pure Land through Other-Power means: If one believes that Amitabha Buddha's (Amitabha Buddha, meaning immeasurable light Buddha) great compassionate vows can embrace sentient beings who recite the Buddha's name, then one can generate Bodhicitta (bodhicitta, meaning the mind of enlightenment), practice the Samadhi of Buddha Recitation (nianfo samadhi, meaning Buddha Recitation concentration), detest and renounce the body of the Three Realms (trailokya, meaning the desire realm, form realm, and formless realm), and begin to perform meritorious deeds such as giving, upholding precepts, and cultivating blessings. In each of these meritorious deeds, one dedicates the merit and vows to be reborn in Amitabha Buddha's Pure Land. Relying on the Buddha's vows, when the opportunity and response are in harmony, one can attain rebirth. Therefore, the Dasabhūmika-vibhāṣā states: 'In this world, there are difficult paths and easy paths. The difficult path refers to seeking Avaivartika (avaivartika, meaning non-retrogression) in the evil world of the Five Turbidities (pañcakaṣāya, meaning the turbidity of the age, views, afflictions, beings, and life) during the time of countless Buddhas, which is extremely difficult to attain.' This difficulty is like countless grains of sand, impossible to describe exhaustively. Briefly, there are five aspects: First, the misleading doctrines of external paths confuse and disturb the practice of Bodhisattvas; second, wicked and unscrupulous people destroy the superior virtues of others; third, inverted good results can destroy pure conduct; fourth, the self-benefiting mind of the Śrāvakayāna (Śrāvakayāna, meaning the Hearer Vehicle or Small Vehicle) obstructs great compassion; fifth, one relies solely on one's own power without the support of other power. It is like a lame person walking, covering only a few miles a day with great difficulty, which is called self-power. The easy path refers to believing in the Buddha's teachings, practicing the Samadhi of Buddha Recitation, vowing to be reborn in the Pure Land, and relying on the supportive power of Amitabha Buddha's vows, one is certain to be reborn without doubt. It is like traveling on water by boat, covering thousands of miles in an instant, which is called other-power. An ordinary person following a Cakravartin (cakravartin, meaning the ideal universal ruler) can travel across the Four Continents (catvāro dvīpāḥ, meaning the four great continents) in one day and night, which is not due to their own power but the power of the Cakravartin. If it is said that ordinary beings with defilements cannot be reborn in the Pure Land, it can also be said that ordinary beings with defilements cannot see the Buddha's body. However, the Samadhi of Buddha Recitation is generated by non-leaking good roots, and ordinary beings with defilements can see the coarse features of the Buddha to a certain extent, while Bodhisattvas can see the subtle features. The Pure Land is also like this. Although it is generated by non-leaking good roots, ordinary beings with defilements generate the supreme Bodhicitta, seek rebirth in the Pure Land, and constantly recite the Buddha's name, they can subdue and extinguish afflictions, thereby being reborn in the Pure Land, seeing the coarse features to a certain extent, while Bodhisattvas can see the subtle and wonderful features. What is there to doubt about this? The Avataṃsaka Sūtra (Avataṃsaka Sūtra) says: 'All Buddha lands are equally and universally adorned and pure, but due to the different karmic actions of sentient beings, what they see is also different.' This is the meaning.
The Sixth Doubt
Question: Supposing that ordinary beings bound by afflictions are reborn in that land, and evil views and the three poisons of greed, hatred, and delusion constantly arise, how can they attain non-retrogression immediately upon rebirth there? Answer: There are five causes and conditions for attaining non-retrogression in the Land of Ultimate Bliss: First, Amitabha Buddha's great compassionate vows embrace and support them, so they can attain non-retrogression.
。二佛光常照。故菩提心常增進不退。三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。四彼國純諸菩薩以為良友無惡緣境。外無神鬼魔邪。內無三毒等。煩惱畢竟不起。故不退。五生彼即壽命永劫。共菩薩佛齊。故不退也。在此惡世日月短促。經阿僧祇劫復不起煩惱。長時修道。云何不得無生忍也。此理顯然。不須疑也。
第七疑
問。彌勒菩薩一生補處。上品十善得生彼處。見彌勒菩薩隨從下生。三會之中自然而得聖果。何須求生西方。答。求生兜率。一日聞道見佛。勢欲相似。若細比較。大有優劣。且論二種。一者縱持十善恐不得生。彌勒上生經。行眾三昧。深入正定。方始得生。更無方便接引之義。不如阿彌陀佛本願力．光明力。但有唸佛眾生攝取不捨。又釋迦說九品教門方便接引。慇勤發遣生彼凈土。但眾生能念彌陀佛者。機感相應必得生也。如世間慕人．能受慕者。機會相投必成其事。二者兜率天宮是欲界。退位者多。無水鳥樹林風聲樂響使聞者悉唸佛發菩提心伏滅煩惱。又有女人長諸天愛著五欲之心。又天女微妙諸天耽玩不能自勉。不如彌陀凈土水鳥樹林風聲樂響。眾生聞者皆唸佛發菩提心伏滅煩惱。又無女人二乘純一大乘清凈良伴。為此煩惱惡業畢竟不起。遂至無生
【現代漢語翻譯】 現代漢語譯本：二、阿彌陀佛的光芒經常照耀（二佛光常照）。因此，菩提心（菩提心：覺悟之心）會不斷增長，不會退轉（故菩提心常增進不退）。 三、水鳥、樹林、風聲、音樂聲響都在宣說苦和空（皆說苦空）。聽到這些聲音的人，常常生起唸佛、念法、念僧的心（唸佛念法念僧之心）。因此不會退轉（故不退）。 四、那個世界（彼國）全部都是菩薩作為良師益友，沒有惡緣的環境（純諸菩薩以為良友無惡緣境）。外面沒有神鬼魔邪，裡面沒有貪嗔癡等三毒（外無神鬼魔邪。內無三毒等）。煩惱最終不會生起（煩惱畢竟不起）。因此不會退轉（故不退）。 五、往生到那個世界，壽命就是永恒的（生彼即壽命永劫），與菩薩和佛一樣長久（共菩薩佛齊）。因此不會退轉（故不退也）。在這個惡劣的世間，日月短暫（在此惡世日月短促），即使經過無數阿僧祇劫（阿僧祇劫：極長的時間單位）也不再生起煩惱（經阿僧祇劫復不起煩惱），長時間修行（長時修道），怎麼可能得不到無生法忍（無生忍：對事物不生不滅的深刻理解）呢（云何不得無生忍也）？這個道理很明顯（此理顯然），不需要懷疑（不須疑也）。
第七疑
問：彌勒菩薩（彌勒菩薩：未來佛）是一生補處菩薩（一生補處：下一世將成佛的菩薩）。修上品十善（上品十善：最好的十種善行）可以往生到他所在的兜率天（兜率：欲界天之一），見到彌勒菩薩跟隨（彌勒）下生（下生：從兜率天降生人間），在三次法會之中自然而然地獲得聖果（三會之中自然而得聖果）。為什麼還要求生西方極樂世界（何須求生西方）？ 答：求生兜率天，一天之中聞道見佛（一日聞道見佛），看起來好像差不多（勢欲相似）。如果仔細比較，差別很大（若細比較。大有優劣）。且說兩種差別（且論二種）。一、即使持守十善（縱持十善），恐怕也未必能往生（恐不得生）。《彌勒上生經》（彌勒上生經：講述往生兜率天方法的經典）說，要修行各種三昧（三昧：禪定），深入正定（深入正定），才能往生（方始得生）。沒有其他方便接引的說法（更無方便接引之義）。不如阿彌陀佛（阿彌陀佛：西方極樂世界的佛）的本願力（本願力：阿彌陀佛的誓願力量）和光明力（光明力：阿彌陀佛的光明力量），只要有唸佛的眾生，就攝取不捨（但有唸佛眾生攝取不捨）。而且釋迦牟尼佛（釋迦說）說了九品往生的教門（九品教門：根據善行程度劃分的九種往生等級），方便接引（方便接引），慇勤地勸導眾生往生到那個凈土（慇勤發遣生彼凈土）。只要眾生能夠念阿彌陀佛（但眾生能念彌陀佛者），機緣感應相應，必定能夠往生（機感相應必得生也）。就像世間仰慕他人，能夠接受仰慕的人，機會相投，必定能成就這件事（如世間慕人．能受慕者。機會相投必成其事）。二、兜率天宮是欲界天（兜率天宮是欲界），退轉的人很多（退位者多）。沒有水鳥樹林風聲樂響，使聽到的人都念佛發菩提心，降伏滅除煩惱（無水鳥樹林風聲樂響使聞者悉唸佛發菩提心伏滅煩惱）。而且有女人，增長諸天對愛慾的執著和五欲之心（又有女人長諸天愛著五欲之心）。而且天女美妙，諸天沉溺玩樂，不能自我勉勵（又天女微妙諸天耽玩不能自勉）。不如阿彌陀佛的凈土（彌陀凈土），水鳥樹林風聲樂響，眾生聽到這些聲音，都念佛發菩提心，降伏滅除煩惱（水鳥樹林風聲樂響。眾生聞者皆唸佛發菩提心伏滅煩惱）。而且沒有女人和二乘（二乘：聲聞和緣覺），全部都是大乘菩薩，清凈的善友（又無女人二乘純一大乘清凈良伴）。因此煩惱惡業最終不會生起（為此煩惱惡業畢竟不起），最終達到無生（遂至無生）。
【English Translation】 English version: 2. The light of Buddha constantly shines (二佛光常照). Therefore, the Bodhi mind (菩提心: the mind of enlightenment) constantly increases and does not regress (故菩提心常增進不退). 3. The water birds, forests, wind sounds, and musical sounds all proclaim suffering and emptiness (皆說苦空). Those who hear these sounds constantly give rise to the mind of mindfulness of the Buddha, mindfulness of the Dharma, and mindfulness of the Sangha (唸佛念法念僧之心). Therefore, they do not regress (故不退). 4. That world (彼國) is entirely filled with Bodhisattvas as good friends, without any adverse circumstances (純諸菩薩以為良友無惡緣境). Externally, there are no gods, ghosts, demons, or evils; internally, there are no three poisons such as greed, hatred, and delusion (外無神鬼魔邪. 內無三毒等). Afflictions ultimately do not arise (煩惱畢竟不起). Therefore, they do not regress (故不退). 5. Being born there means having eternal life (生彼即壽命永劫), as long as the Bodhisattvas and Buddhas (共菩薩佛齊). Therefore, they do not regress (故不退也). In this evil world, the days and months are short (在此惡世日月短促). Even after countless asamkhya kalpas (阿僧祇劫: extremely long units of time), afflictions do not arise again (經阿僧祇劫復不起煩惱). Practicing the Way for a long time (長時修道), how can one not attain the patience of non-birth (無生忍: profound understanding of the non-arising and non-ceasing of things) (云何不得無生忍也)? This principle is clear (此理顯然), and there is no need to doubt it (不須疑也).
Seventh Doubt
Question: Maitreya Bodhisattva (彌勒菩薩: the future Buddha) is a 'one-life-remaining' Bodhisattva (一生補處: a Bodhisattva who will become a Buddha in the next life). Cultivating the highest level of the ten virtues (上品十善: the best ten virtuous deeds) allows one to be born in his Tushita Heaven (兜率: one of the heavens in the desire realm), to see Maitreya Bodhisattva following (Maitreya) descending (下生: descending from Tushita Heaven to the human realm), and to naturally attain the holy fruit in the three assemblies (三會之中自然而得聖果). Why is it necessary to seek birth in the Western Pure Land (何須求生西方)? Answer: Seeking birth in Tushita Heaven, one hears the Dharma and sees the Buddha in a day (一日聞道見佛), which seems similar (勢欲相似). However, if compared carefully, there are great differences (若細比較. 大有優劣). Let's discuss two differences (且論二種). First, even if one upholds the ten virtues (縱持十善), one may not be born there (恐不得生). The 'Maitreya's Descent Sutra' (彌勒上生經: a sutra describing the method of being born in Tushita Heaven) says that one must practice various samadhis (三昧: meditation), deeply enter into right concentration (深入正定), in order to be born there (方始得生). There is no other expedient means of receiving and guiding (更無方便接引之義). It is not as good as the power of the original vows (本願力: the power of Amitabha's vows) and the power of light (光明力: the power of Amitabha's light) of Amitabha Buddha (阿彌陀佛: the Buddha of the Western Pure Land). As long as there are sentient beings who are mindful of the Buddha, they are embraced and not abandoned (但有唸佛眾生攝取不捨). Moreover, Shakyamuni Buddha (釋迦說) spoke of the nine grades of birth (九品教門: nine levels of birth based on the degree of virtuous deeds), conveniently receiving and guiding (方便接引), earnestly exhorting sentient beings to be born in that Pure Land (慇勤發遣生彼凈土). As long as sentient beings are able to be mindful of Amitabha Buddha (但眾生能念彌陀佛者), the opportunity and response will be in accordance, and they will surely be born there (機感相應必得生也). It is like in the world, admiring someone, and being able to receive the admirer; when opportunities align, the matter will surely be accomplished (如世間慕人．能受慕者. 機會相投必成其事). Second, Tushita Heaven is a heaven in the desire realm (兜率天宮是欲界), and many regress (退位者多). There are no water birds, forests, wind sounds, or musical sounds that cause those who hear them to be mindful of the Buddha, generate the Bodhi mind, and subdue and extinguish afflictions (無水鳥樹林風聲樂響使聞者悉唸佛發菩提心伏滅煩惱). Moreover, there are women, increasing the devas' attachment to love and desire and the five desires (又有女人長諸天愛著五欲之心). Furthermore, the heavenly maidens are beautiful, and the devas indulge in pleasure and cannot encourage themselves (又天女微妙諸天耽玩不能自勉). It is not as good as Amitabha Buddha's Pure Land (彌陀凈土), where the water birds, forests, wind sounds, and musical sounds cause sentient beings who hear these sounds to be mindful of the Buddha, generate the Bodhi mind, and subdue and extinguish afflictions (水鳥樹林風聲樂響. 眾生聞者皆唸佛發菩提心伏滅煩惱). Moreover, there are no women or two vehicles (二乘: Shravakas and Pratyekabuddhas), but only Mahayana Bodhisattvas, pure and good companions (又無女人二乘純一大乘清凈良伴). Therefore, afflictions and evil karma ultimately do not arise (為此煩惱惡業畢竟不起), and one ultimately attains non-birth (遂至無生).
之位。如此比較優劣顯然。釋迦佛時見佛不得聖果者如恒沙。彌勒出世亦爾。大有不得聖果者。未如彌陀凈土。生彼國已悉得無生法忍。未有一人退落三界為生死業縛也。西國傳有三菩薩。一無著。二世親。三師子覺。三人契志生兜率愿見彌勒。若先亡得見。誓來相報。師子覺亡。一去不來。後世親臨終。無著語云。汝見彌勒即來相報。世親去已三年始來。云至彼聽彌勒菩薩一坐說法旋繞即來。彼天日長。此處已經三年。師子覺為受天樂五欲自娛。在外眷屬。從去已來總不見彌勒。諸小菩薩生彼尚著五欲。何況凡夫。為此愿生西方定得不退。不求生兜率也。
第八疑
問。眾生無始以來造無量業。今生一形不逢善知識。又復無惡不造。云何臨終十念成就即得往生。出過三界結業之事。答。眾生善惡業種多少強弱並不得知。但能臨終依善知識十念成者。皆是宿善業強。始得遇善知識成就十念。若惡業多者。善知識尚不可逢。何論十念成就。又汝以無始惡業為重。臨終十念為輕者。今三種較量。輕重不定。不在時節久近多少。一在心。二在緣。三在決定。在心者。造罪時從自虛妄顛倒生。唸佛者從善知識聞說阿彌陀佛真實功德名號生。一虛一實豈得相比。如萬年闇室日光暫至而闇頓滅。豈以久來之闇不肯滅耶
【現代漢語翻譯】 現代漢語譯本：的地位。如此比較，優劣就顯而易見了。釋迦牟尼佛在世時，見到佛而未能證得聖果的人，多如恒河沙數。彌勒佛出世時也是如此，會有很多人不能證得聖果。不如往生到阿彌陀佛的凈土，生到那個國度后，都能證得無生法忍（Anutpattika-dharma-kshanti，對事物不生不滅的真理的領悟）。沒有一個人會退落到三界（Trailokya，欲界、色界、無色界）中，被生死業力所束縛。西國（印度）流傳有三位菩薩，一是無著（Asanga），二是世親（Vasubandhu），三是師子覺（Sihabuddhi）。三人約定發願往生兜率天（Tushita Heaven），希望能見到彌勒菩薩（Maitreya）。如果先去世的人見到了彌勒菩薩，發誓要回來告知。師子覺去世后，一去不回。後來世親臨終時，無著告訴他說：『你見到彌勒菩薩后，要立即回來告知。』世親去世三年後才回來，說：『到那裡聽彌勒菩薩講了一座說法，旋繞一圈就回來了。』彼天（兜率天）的一天時間很長，這裡已經過了三年。師子覺因為貪圖天上的享樂和五欲（five desires，財、色、名、食、睡），只顧在外面的眷屬，從去世到現在，總也沒有見到彌勒菩薩。那些小菩薩往生到兜率天尚且貪著五欲，更何況是凡夫呢？因此，發願往生西方極樂世界，必定能夠得到不退轉（Avivartana），不求往生兜率天。
第八疑
問：眾生從無始以來造作了無量的惡業，今生這一世又沒有遇到善知識（Kalyanamitra），而且無惡不作，為什麼臨終時只要十念（ten recitations）成就，就能往生西方極樂世界，超出三界結業之事呢？答：眾生的善惡業的種子有多少、強弱如何，我們都不得而知。但如果能夠在臨終時依靠善知識的引導，成就十念，都是因為宿世的善業強大，才能遇到善知識，成就這十念。如果惡業多的人，善知識尚且都遇不到，更何況是成就十念呢？而且你認為無始以來的惡業很重，臨終的十念很輕，現在用三種情況來比較，輕重是不一定的，不在於時間的長短、遠近、多少，一在於心，二在於緣，三在於決定。在於心，是指造罪的時候是從自己虛妄顛倒的心中產生的，而唸佛是從善知識那裡聽聞阿彌陀佛（Amitabha）真實功德名號而產生的。一個虛妄，一個真實，怎麼能相比呢？就像萬年的暗室，只要陽光稍微照進來，黑暗立刻就消失了，難道能因為黑暗存在的時間很久而不肯消失嗎？
【English Translation】 English version: of that position. Thus compared, the superiority and inferiority are obvious. When Shakyamuni Buddha (釋迦佛) was in the world, those who saw the Buddha but failed to attain the holy fruit were as numerous as the sands of the Ganges. It will be the same when Maitreya (彌勒) appears in the world; there will be many who cannot attain the holy fruit. It is not as good as being born in Amitabha's Pure Land (彌陀凈土). Having been born in that country, all will attain Anutpattika-dharma-kshanti (無生法忍, the realization of the non-arising of phenomena). There is not a single person who will fall back into the Three Realms (三界, Trailokya) and be bound by the karma of birth and death. In the Western Country (India) it is said that there were three Bodhisattvas: Asanga (無著), Vasubandhu (世親), and Sihabuddhi (師子覺). The three of them made a pact to be reborn in Tushita Heaven (兜率天) and wished to see Maitreya Bodhisattva (彌勒菩薩). If the one who died first saw him, he vowed to come back and report. Sihabuddhi died and never returned. Later, when Vasubandhu was dying, Asanga told him, 'You must come back and report as soon as you see Maitreya.' Vasubandhu returned after three years and said, 'Having arrived there, I listened to Maitreya Bodhisattva give one discourse and circumambulated him once before returning.' A day in that heaven (Tushita Heaven) is very long; three years have already passed here. Sihabuddhi is enjoying heavenly pleasures and indulging in the five desires (五欲, five desires,財、色、名、食、睡), caring only for his external retinue. Since his death, he has not seen Maitreya at all. Even minor Bodhisattvas who are born there are still attached to the five desires, let alone ordinary people. Therefore, vowing to be born in the Western Pure Land, one will certainly attain non-retrogression (Avivartana, 不退轉), and will not seek to be born in Tushita Heaven.
Eighth Doubt
Question: Sentient beings have created limitless karma since beginningless time. In this life, they do not encounter a good teacher (Kalyanamitra, 善知識), and they commit all kinds of evil. Why is it that if they achieve even ten recitations (ten recitations, 十念) at the time of death, they can be reborn in the Western Pure Land and transcend the karmic affairs of the Three Realms? Answer: We cannot know how much good and evil karma sentient beings have accumulated, or how strong or weak it is. However, if one can rely on a good teacher at the time of death and achieve ten recitations, it is because of the strength of their good karma from past lives that they are able to encounter a good teacher and achieve these ten recitations. If one has a lot of bad karma, they may not even encounter a good teacher, let alone achieve ten recitations. Furthermore, you consider the evil karma from beginningless time to be heavy and the ten recitations at the time of death to be light. Now, let's compare them in three ways. The weight is not fixed; it does not depend on the length of time, distance, or quantity. It depends on the mind, the conditions, and the determination. Regarding the mind, the creation of sin arises from one's own false and inverted mind, while reciting the Buddha's name arises from hearing about the true merit and name of Amitabha Buddha (阿彌陀佛) from a good teacher. One is false, and the other is true. How can they be compared? It is like a dark room that has been dark for ten thousand years. When sunlight shines in even for a moment, the darkness immediately disappears. Can it be that the darkness refuses to disappear because it has existed for so long?
。在緣者。造罪時從虛妄癡闇心緣虛妄境界顛倒生。唸佛心從聞佛清凈真實功德名號緣無上菩提心生。一真一偽豈得相比。如被毒箭。箭深毒磣。傷肌破骨。一聞滅除藥鼓。箭出毒除。豈以箭深毒磣不肯出也。決定者。造罪時以有間心有後心也。唸佛時以無間心無後心。遂即捨命。善心猛利。是以即生。如十圍之索千夫不制。童子揮劍須臾兩分。又如千年積柴。一豆火焚少時即盡。又如有人一生修十善應生天。臨終起一念決定邪見。即墮阿鼻地獄。惡業虛妄以猛利故。能排一生善業令墮惡道。況臨終猛心念佛真實無間善業不能排無始惡業得生凈土。又云。一念唸佛滅八十億劫生死之罪。爲念佛時心猛利。故伏滅惡業決定得生。不須疑也。古判十念成就作別時意。攝論。由唯發願全無有行。雜集論。愿生安樂即得生。聞無垢佛名即得菩提。並是別時之因。全無有行。若將臨終無間十念猛利善行是別時意者。幾許誤哉。行者深思此理。自牢其心。莫信異見自墜陷也。
第九疑
問西方去此十萬億佛剎。凡夫劣弱。云何可到。又往生論云。女人及根缺．二乘種不生。答。為對凡夫肉眼生死心量說去此十萬億佛剎但。使眾生凈土業成者。臨終在定之心即凈土受生之心。動念即是生凈土時。為此觀經云。彌陀佛國去
此不遠。又業力不可思議。一念即得生彼。不須愁遠。又如人夢身在床而心意識遍至他方一切世界。如平生不異。生凈土亦爾。動念即至。不須疑也。女人．根缺．二乘種不生者。韋提夫人是請生凈土主。及五百侍女悉生彼國。但此處女人及盲聾瘖啞人。心念彌陀佛。生彼國已。更不受女身。亦不受根缺身。二乘人但迴心愿生凈土。至彼更無二乘執心。故云女人及根缺．二乘種不生。非謂此處女人及根缺人不得生也。無量壽經四十八愿云。設我得佛。十方世界一切女人稱我名號。厭惡女身。捨命之後更受女身者。不取正覺。況生彼國更受女身。根缺亦爾。
第十疑
問。決定求生西方。未知作何行業。以何為種子得生彼國。又俗人皆有妻子不。斷淫慾。得生彼否。答。欲決定生西方者。具二種行定得生彼。一厭離行。二欣願行。厭離行者。凡夫無始已來為五欲纏縛。輪迴五道備受眾苦。不起心厭離五欲。未有出期。為此常觀此身膿血屎尿一切惡露不凈臭薉。涅槃經。如是身城。愚癡羅剎止住其中。誰有智者當樂此身。又經云。此身眾苦所集。一切皆不凈。扼縛癰瘡等。根本無義利。至諸天身皆亦如是。行者若行若坐若睡若覺。常觀此身唯苦無樂。深生厭離。縱妻房不能頓斷。漸漸生厭。作七種不凈觀。一
觀此淫慾身從貪愛煩惱生。是種子不凈。二父母交會時赤白和合。是受生不凈。三胎中在生臟下熟臟上。是住處不凈。四在胎唯食母血。是食啖不凈。五日月滿足頭向產門膿血俱出臭薉狼籍。是初生不凈。六薄皮覆上其內膿血遍一切處。是舉體不凈。七乃至死後膀脹爛壞骨肉縱橫狐狼食啖。是究竟不凈。自身既爾他身亦然。所愛境界男女身等。深生厭離常觀不凈。能如此觀者淫慾煩惱漸漸減少。又十想等觀。廣如經說。又發願愿我永離三界雜食臭薉膿血不凈耽荒五欲男女等身。愿得凈土法性生身。此為厭離行。欣願行復二種。一先明求往生之意。二觀彼凈土莊嚴等事欣心願求。明往生意者。所以求生凈土。為欲救㧞一切眾生苦。即自思忖。我今無力。若在惡世。煩惱境強自為業縛。淪弱三塗動經劫數。如此輪轉無始來未曾休息。何時得救苦眾生。為此求生凈土。親近諸佛。若證無生忍。方能于惡世救苦眾生。故往生論發菩提心者正是愿作佛心。愿佛心則是度眾生心。度生心則是攝眾生生佛國心。又愿生凈土須具二行。一須遠離三種障菩提門法。二須得三種順菩提門法。何為(遠離)三種障菩提法。一依智慧門。不求自樂。遠離我心貪著自身故。二依慈悲門。拔一切眾生苦。遠離無安眾生心故。三依方便門。憐愍一切眾
【現代漢語翻譯】 現代漢語譯本 觀察這個充滿淫慾的身體，它由貪愛和煩惱而生。一是種子不清凈，因為是父母交合時赤白二物混合而成。二是受生不清凈，因為在母胎中。三是住處不清凈，因為胎兒在生臟之下，熟臟之上。四是食啖不清凈，因為在胎中只吃母親的血。五是初生不清凈，因為臨產時頭朝下從產門出來，伴隨著膿血，又臭又臟，一片狼藉。六是舉體不清凈，因為身體被薄皮覆蓋，內部充滿了膿血。七是究竟不清凈，因為死後身體膨脹腐爛，骨肉分離，被狐狼啃食。自己的身體如此，他人的身體也是一樣。對於所愛的境界，如男女之身等，要深深地厭惡遠離，經常觀想其不清凈。能夠這樣觀想，淫慾煩惱就會漸漸減少。此外，還有十想等觀，詳細內容如經中所說。還要發願，愿我永遠脫離三界雜食、臭穢膿血不清凈、沉迷五欲的男女之身，愿得到凈土法性之身。這稱為厭離行。 欣願行又有兩種。一是先明確求往生的意願。二是觀想凈土的莊嚴等事，以歡欣的心願求往生。明確往生意願是指，之所以求生凈土，是爲了救拔一切眾生的苦難。要這樣思考：我現在力量不足，如果身處惡世，煩惱境界強烈，自己會被業力束縛，沉淪於三惡道，經歷漫長的劫數。如此輪迴，從無始以來從未停止。何時才能救度受苦的眾生？因此，我要求生凈土，親近諸佛。如果證得無生法忍，才能在惡世救度受苦的眾生。所以，《往生論》中發起菩提心，正是愿作佛的心；愿作佛的心，就是度眾生的心；度眾生的心，就是攝取眾生往生佛國的心。此外，愿生凈土需要具備兩種修行。一是必須遠離三種障礙菩提之門的方法。二是必須獲得三種順應菩提之門的方法。什麼是（遠離）三種障礙菩提之法？一是依據智慧之門，不追求自身快樂，遠離我執，不貪著自身。二是依據慈悲之門，拔除一切眾生的痛苦，遠離不能使眾生安樂的心。三是依據方便之門，憐憫一切眾生。
【English Translation】 English version Contemplate this lustful body, born from craving and afflictions. First, the seed is impure, being the combination of red and white substances during the union of the two parents. Second, the conception is impure, as it occurs in the womb. Third, the dwelling place is impure, as the fetus resides below the raw organs and above the cooked organs. Fourth, the nourishment is impure, as the fetus feeds solely on the mother's blood. Fifth, the initial birth is impure, as the head emerges from the birth canal accompanied by pus and blood, a foul and chaotic mess. Sixth, the entire body is impure, covered by a thin skin with pus and blood pervading everywhere within. Seventh, the ultimate state is impure, as after death the body swells, decays, the flesh separates from the bones, and is devoured by foxes and wolves. Just as one's own body is like this, so are the bodies of others. Towards beloved objects, such as the bodies of men and women, generate deep aversion and constantly contemplate their impurity. By contemplating in this way, lustful afflictions will gradually diminish. Furthermore, there are contemplations such as the Ten Thoughts, as extensively described in the scriptures. Also, make vows, wishing to forever be free from the bodies of the Three Realms, which are filled with mixed foods, foul pus and blood, impurity, and indulgence in the five desires of men and women. Vow to attain a pure land and a Dharma-nature body. This is called the practice of aversion. The practice of joy and aspiration also has two aspects. First, clearly state the intention to seek rebirth in the Pure Land. Second, contemplate the adornments of the Pure Land and aspire to be reborn there with a joyful heart. Clarifying the intention for rebirth means that the reason for seeking rebirth in the Pure Land is to rescue all sentient beings from suffering. One should contemplate thus: 'I am currently powerless. If I remain in this evil world, the realms of affliction will be strong, and I will be bound by my own karma, sinking into the three evil paths for countless eons. Reincarnating in this way, without beginning, never ceasing. When will I be able to save suffering beings?' Therefore, I seek rebirth in the Pure Land to be close to all Buddhas. If I attain the forbearance of non-birth, then I will be able to save suffering beings in the evil world. Therefore, in the Treatise on Rebirth, generating the Bodhi-mind is precisely the mind of wishing to become a Buddha; the mind of wishing to become a Buddha is the mind of liberating sentient beings; the mind of liberating sentient beings is the mind of gathering sentient beings to be born in the Buddha-land.' Furthermore, wishing to be born in the Pure Land requires two practices. First, one must stay away from the three kinds of practices that obstruct the gate to Bodhi. Second, one must obtain the three kinds of practices that accord with the gate to Bodhi. What are the three kinds of practices that (stay away from) obstruct Bodhi? First, relying on the gate of wisdom, do not seek personal pleasure, stay away from the ego, and do not be attached to oneself. Second, relying on the gate of compassion, remove the suffering of all sentient beings, and stay away from the mind that cannot bring peace to sentient beings. Third, relying on the gate of skillful means, have compassion for all sentient beings.
生。欲與其樂。遠離恭敬供養自身心故。若能遠三種菩提障。則得三種順菩提法。一無染清凈心。不為自身求諸樂故。菩提是無染清凈處。若為自身求樂。即染身心障菩提門。故無染清凈心是順菩提門。二安清凈心。為拔眾生苦。故菩提是安隱一切眾生清凈處。若不作心拔一切眾生令離生死苦。即違菩提門。故安清凈心是順菩提門。三樂清凈心。欲令一切眾生得大菩提涅槃故。菩提涅槃是畢竟常樂處。若不作心令一切眾生得畢竟常樂。即遮菩提門。此菩提因何而得。要因生凈土。常不離佛。得無生忍已。于生死國中救苦眾生。悲智內融。定而常用。自在無礙即菩提心。此是愿生之意。二明欣心願求者。希心起想。緣彌陀佛。若法身若報身等金色光明八萬四千相。一一相八萬四千好。一一好放八萬四千光明。常照法界。攝取唸佛眾生。又觀彼土七寶莊嚴。妙樂等備。如無量壽經．觀經十六觀等。常行唸佛三昧及施戒修等一切善行。悉以回施一切眾生。同生彼國。決定得生。此欣愿門也。
凈土十疑論
No. 1164-6b 後序
宋左宣義郎陳瓘云。人心無常。法亦無定。心法萬差。其本在此。信此則遍信華嚴。所以說十信。疑此則遍疑。智者所以說十疑。出疑入信。一入永入。不離於此得究竟
【現代漢語翻譯】 現代漢語譯本： 生。如果想要獲得快樂，就要遠離恭敬供養自身的心。如果能夠遠離三種菩提的障礙，就能獲得三種順應菩提的方法。一是無染清凈心，不為自身追求各種快樂。菩提是無染清凈的境界，如果為自身追求快樂，就會染污身心，障礙菩提之門。所以，無染清凈心是順應菩提之門。二是安清凈心，爲了拔除眾生的痛苦。菩提是使一切眾生安穩清凈的境界。如果不發心拔除一切眾生，使他們脫離生死之苦，就違背了菩提之門。所以，安清凈心是順應菩提之門。三是樂清凈心，想要讓一切眾生獲得大菩提涅槃。菩提涅槃是畢竟常樂的境界。如果不發心讓一切眾生獲得畢竟常樂，就遮蔽了菩提之門。這菩提因何而得？要因為往生凈土，常不離佛，得到無生忍之後，在生死國中救度受苦的眾生，悲智在內心融合，在禪定中常用，自在無礙就是菩提心。這是愿生凈土的意義。 二是闡明欣喜愿求之心。以希求之心生起觀想，緣于彌陀佛（Amitabha Buddha，阿彌陀佛）。無論是法身還是報身等，都具有金色光明和八萬四千相，每一個相有八萬四千好，每一個好放出八萬四千光明，常照法界，攝取唸佛的眾生。又觀想西方凈土七寶莊嚴，各種美妙的快樂等都具備，如《無量壽經》（Larger Sutra of Immeasurable Life）、《觀經》（Contemplation Sutra）十六觀等。常常修持唸佛三昧以及佈施、持戒、修行等一切善行，全部迴向給一切眾生，共同往生彼國，決定能夠往生。這就是欣愿之門。
《凈土十疑論》（Pure Land Ten Doubts）
No. 1164-6b 後序
宋朝左宣義郎陳瓘說：人心無常，佛法也沒有定法。心法千差萬別，其根本就在這裡。相信這個道理，就普遍相信《華嚴經》（Avatamsaka Sutra），所以說十信。懷疑這個道理，就普遍懷疑，智者所以說十疑。從懷疑中進入信仰，一旦進入就永遠進入，不離開這裡就能得到究竟。
【English Translation】 English version: Birth. If one desires to obtain joy, one must stay away from the mind of respectfully making offerings to oneself. If one can stay away from the three obstacles to Bodhi, then one can obtain the three methods that accord with Bodhi. First is the undefiled pure mind, not seeking various joys for oneself. Bodhi is the undefiled pure state. If one seeks joy for oneself, then one will defile body and mind, obstructing the gate of Bodhi. Therefore, the undefiled pure mind is the gate that accords with Bodhi. Second is the peaceful pure mind, for the sake of removing the suffering of sentient beings. Bodhi is the pure state of peace and security for all sentient beings. If one does not make the mind to remove all sentient beings, causing them to depart from the suffering of birth and death, then one violates the gate of Bodhi. Therefore, the peaceful pure mind is the gate that accords with Bodhi. Third is the joyful pure mind, desiring to cause all sentient beings to obtain great Bodhi Nirvana. Bodhi Nirvana is the state of ultimate constant joy. If one does not make the mind to cause all sentient beings to obtain ultimate constant joy, then one obscures the gate of Bodhi. How is this Bodhi obtained? It is because of being born in the Pure Land, constantly not departing from the Buddha, after obtaining the non-birth forbearance, in the country of birth and death, saving suffering sentient beings, compassion and wisdom merging internally, constantly used in samadhi, being at ease and without obstruction is the Bodhi mind. This is the meaning of desiring birth. Second is to clarify the mind of joyful aspiration. With a mind of aspiration, generate contemplation, focusing on Amitabha Buddha (彌陀佛). Whether it is the Dharmakaya or Sambhogakaya, etc., all have golden light and eighty-four thousand characteristics, each characteristic has eighty-four thousand perfections, each perfection emits eighty-four thousand lights, constantly illuminating the Dharma realm, gathering in sentient beings who recite the Buddha's name. Also contemplate the Western Pure Land adorned with the seven treasures, all kinds of wonderful joys, etc., are complete, such as the Larger Sutra of Immeasurable Life (無量壽經), the Contemplation Sutra (觀經) sixteen contemplations, etc. Constantly cultivate the Buddha-name recitation samadhi and all good deeds such as giving, precepts, cultivation, etc., all dedicate to all sentient beings, together to be born in that country, definitely able to be born. This is the gate of joyful aspiration.
Pure Land Ten Doubts (凈土十疑論)
No. 1164-6b Postscript
Chen Guan, Left Xuan Yi Lang of the Song Dynasty, said: The human mind is impermanent, and the Dharma also has no fixed Dharma. The mind-dharmas are different in thousands of ways, and the root is here. Believing this principle, one universally believes in the Avatamsaka Sutra (華嚴經), so it is said the ten faiths. Doubting this principle, one universally doubts, so the wise say the ten doubts. Entering faith from doubt, once entered, one enters forever, and one can attain ultimate attainment without leaving here.
處。凈土者。究竟處也。此處有說法之主。名無量壽。此佛說法未嘗間斷。疑障其耳聾而不聞。疑障其心昧而不覺。不聞不覺安住惡習。讚歎不念。隨喜粗心。妄指蓮胞以為虛誕。不念此分段身從何而得自何而來。胎獄薉濁真實安在。信憑業識自隔真際。於一幻境非彼執此。生生不靈永絕聖路。釋迦如來起大慈愍。于生死中為大船師。載以法船令趨彼岸。然而彌陀之岸本無彼此。釋迦之船實非往來。譬如一燈分照八鏡。鏡有東西光影無二。彌陀說法遍光影中。而釋迦方便獨指西鏡。故已到彼岸者乃可以忘彼此。未入法界者何自而泯東西。於此法中若未究竟。勿滯方隅勿分彼此。但當正念諦信而已。此二聖之意而智者之所以信也。信者萬善之母。疑者眾惡之根。能順其母。能鋤其根。障緣眾生。聾可復聞。昧可復覺。未出生死得出生死。未生凈土得生凈土。順釋迦之誨。往面彌陀。隨彌陀之愿。來助釋迦。在此而遍歷十方。即西而普入諸鏡。自二聖建立以來。如是之人如河沙數。云何不信。云何而疑。能自信已。又令未信無不信者。此智者之所以為悲也。明智大師中立印此論冠以次。公之序。予申廣其說以助其傳。
凈土十要卷第四
(報恩三昧院比丘法朗。捐貲刻此 凈土十疑論。伏願法界眾生斷疑生信
【現代漢語翻譯】 現代漢語譯本： 處，指的是凈土，是究竟的歸宿。那裡有說法的主，名為無量壽（Amitabha，阿彌陀佛）。阿彌陀佛說法從未停止，只是因為疑惑和業障矇蔽了我們的耳朵，使我們聽不到；矇蔽了我們的心，使我們無法覺悟。聽不到、覺悟不了，就只能安住在惡習之中，讚歎那些不念佛的人，隨喜那些粗心大意的人，甚至妄加指責蓮花化生是虛妄荒誕的。不去想這個分段生死的身體是從哪裡來的，又將歸向何處。胎獄的污穢骯髒，真實地存在於哪裡？只是因為相信自己的業識，才把自己與真如實相隔絕。在虛幻的境界中，執著于這個，否定那個。生生世世都不能覺悟，永遠斷絕了通往聖道的道路。釋迦如來（Sakyamuni Buddha）發起大慈悲心，在生死苦海中做大船的船師，用佛法之船運載眾生，令他們趨向彼岸。然而，阿彌陀佛的彼岸，本來就沒有彼此的分別；釋迦如來的法船，實際上也沒有往來。譬如一盞燈，可以分照八面鏡子，鏡子有東西之分，但光影卻沒有差別。阿彌陀佛的說法，遍佈于所有的光影之中，而釋迦如來只是方便地指出了西方的鏡子。所以，已經到達彼岸的人，才可以忘記彼此的分別；還沒有進入法界的人，又怎麼能夠泯滅東西的差別呢？對於這個法門，如果還沒有徹底明白，就不要執著于方位，不要分別彼此，只要正念專一，真實相信就可以了。這就是釋迦如來和阿彌陀佛的本意，也是智者大師之所以深信不疑的原因。信心是萬善的母親，疑惑是眾惡的根源。能夠順從母親，就能夠剷除惡根。被業障矇蔽的眾生，耳朵可以重新聽到佛法，心也可以重新覺悟。還沒有脫離生死輪迴的，可以脫離生死輪迴；還沒有往生凈土的，可以往生凈土。順從釋迦如來的教誨，往生西方去面見阿彌陀佛；隨順阿彌陀佛的願力，回到娑婆世界來幫助釋迦如佛。身在此地，卻可以遍歷十方世界；身在西方，卻可以普遍進入所有的鏡子。自從釋迦如來和阿彌陀佛建立凈土法門以來，像這樣的人已經多如恒河沙數，怎麼能不相信呢？又怎麼能懷疑呢？能夠自己深信不疑，還要讓那些沒有相信的人都能夠相信，這就是智者大師的慈悲心懷。明智大師將此論列入中立，並冠以次公的序言。我申述和擴充套件他的說法，來幫助此論的傳播。
《凈土十要》卷第四
（報恩三昧院比丘法朗，捐資刻印此《凈土十疑論》，伏願法界眾生斷疑生信）
【English Translation】 English version: The 'Pure Land' refers to the ultimate destination. There, the master who expounds the Dharma is named Amitabha (Immeasurable Life). This Buddha's teaching has never ceased, but doubt and karmic obstacles block our ears, preventing us from hearing; they obscure our minds, preventing us from awakening. Unable to hear or awaken, we dwell in evil habits, praising those who do not recite the Buddha's name, rejoicing in those who are careless, and even falsely accusing lotus birth as being absurd and fantastical. We do not consider where this body of segmented existence comes from, or where it will go. Where does the filth and impurity of the womb truly reside? It is only because we trust in our own karmic consciousness that we separate ourselves from true reality. In an illusory realm, we cling to this and reject that. Lifetimes pass without awakening, forever severing the path to enlightenment. Sakyamuni Buddha (釋迦如來) arises with great compassion, acting as the captain of a great ship in the sea of birth and death, carrying beings on the Dharma-boat to the other shore. However, Amitabha's (無量壽) shore has no inherent distinction of 'this' or 'that'; Sakyamuni's (釋迦) boat does not truly come or go. It is like a single lamp shining into eight mirrors: the mirrors have east and west, but the light and shadows are undifferentiated. Amitabha's (無量壽) teaching pervades all light and shadows, while Sakyamuni (釋迦) expediently points to the western mirror. Therefore, those who have already reached the other shore can forget the distinction of 'this' and 'that'; how can those who have not yet entered the Dharma-realm eliminate the difference between east and west? Regarding this Dharma, if you have not yet fully understood it, do not cling to directions, do not differentiate between 'this' and 'that,' but simply maintain right mindfulness and true faith. This is the intention of both Sakyamuni (釋迦) and Amitabha (無量壽), and the reason why the wise believe without doubt. Faith is the mother of all virtues; doubt is the root of all evils. By obeying the mother, we can uproot the evil. For sentient beings obscured by karmic obstacles, the deaf can hear again, the deluded can awaken again. Those who have not escaped birth and death can escape birth and death; those who have not been born in the Pure Land can be born in the Pure Land. Follow the teachings of Sakyamuni (釋迦) and go to the West to meet Amitabha (彌陀); follow the vows of Amitabha (彌陀) and return to this world to assist Sakyamuni (釋迦). While here, one can travel throughout the ten directions; while in the West, one can universally enter all mirrors. Since the establishment of the Pure Land teachings by these two sages, there have been countless people like this, as numerous as the sands of the Ganges River. How can we not believe? How can we doubt? If we can have faith ourselves, we should also cause those who do not yet believe to believe. This is the compassion of the wise masters. Master Mingzhi included this treatise in the Zhongli collection and prefaced it with the introduction of Ci Gong. I elaborate and expand upon his explanation to aid in its transmission.
The Fourth Scroll of 'Ten Essentials of Pure Land'
(The Bhikshu Falan of Baoen Samadhi Monastery donated funds to print this 'Ten Doubts about Pure Land'. May all beings in the Dharma realm sever doubts and generate faith.)
。同登不退之階。慧凈福圓。成就寶王三昧。盡未來際利樂有情)。 卍新續藏第 61 冊 No. 1164 凈土十要
靈峰蕅益大師選定凈土十要卷第五
述曰。昔云棲宏祖在日。深慕飛錫法師寶王論及妙葉禪師唸佛直指二書。往往博諏未獲遘止。神廟末年古吳萬融老宿某。偶于亂楮中獲一遺編。蓋二書合刻也。磨滅之餘僅存墨影。韓朝集居士正知與靈峰旭老人後先梓而行之。及老人流通凈要時。遂將二書雙玨並薦。而直指前序略載此緣。且若深惜其未入宏祖之慧照也。今刻十要。奉寶王次十疑之後。其論所云念未來佛即信愿二種資糧。故最為得要云。
No. 1164-7 唸佛三昧寶王論(捲上)
唐紫閣山草堂寺沙門 飛錫 撰
客有高信至吾禪居前禮致問曰。成道捷徑。法華三昧不輕之行。唸佛三昧般舟之宗。僉為無上深妙禪門。愿聞其致。對曰。希高扣寂。未有若君之問者也。子將涉無生之龍津。欲圖南以鵬舉。吾不敏。嘗試論之。略開二十門以明斯旨。上卷七門(念未來佛)念未來佛速成三昧門(一)嬖女群盜皆不可輕門(二)持戒破戒但生佛想門(三)現處湯獄不妨受記門(四)觀空無我擇善而從門(五)無善可擇無惡可棄門(六)一切眾生肉不可食門(
【現代漢語翻譯】 現代漢語譯本：一同登上永不退轉的階梯，智慧清凈，福德圓滿，成就寶王三昧（一種禪定境界），在未來的無盡時空中利益安樂一切有情眾生。 《卍新續藏》第61冊 No. 1164 《凈土十要》
靈峰蕅益大師選定《凈土十要》卷第五
述曰：昔日云棲宏祖（云棲寺的宏祖大師）在世時，非常仰慕飛錫法師的《寶王論》和妙葉禪師的《唸佛直指》這兩本書，常常廣泛尋求卻未能得到。神宗皇帝末年，古吳（蘇州的古稱）的萬融老宿某，偶然在雜亂的廢紙中得到一份遺留的編集，原來是這兩本書合刻在一起的。由於磨損殘缺，僅存墨跡的影子。韓朝集居士正知與靈峰旭老人（蕅益大師）先後出資刊印流通。等到蕅益大師流通《凈土十要》時，就將這兩本書像雙璧一樣一同推薦。並且《唸佛直指》的前序中略微記載了這段因緣，並且好像深深惋惜這兩本書未能進入宏祖大師的慧眼之中。現在刊刻《凈土十要》，將《寶王論》放在《十疑論》之後，因為《寶王論》所說的念未來佛，就是信和愿兩種資糧，所以最為切要。
No. 1164-7 《唸佛三昧寶王論》（捲上）
唐紫閣山草堂寺沙門 飛錫 撰
有位具有高尚信仰的客人來到我的禪房前，行禮致意並問道：『成就佛道的便捷途徑，如《法華三昧》（依據《法華經》修習的禪定）中常不輕菩薩的修行，以及《唸佛三昧》（通過唸佛達到的禪定）中般舟三昧的宗義，都被認為是無上甚深微妙的禪門。』希望聽聞其中的精要之處。』我回答說：『您如此高尚地探求寂靜的真理，以前從未有人像您這樣提問。您將要渡過無生的龍津（比喻超越生死輪迴），想要像鵬鳥一樣展翅高飛。我不才，嘗試著論述一下，略微開啟二十個門徑來闡明這個宗旨。』上卷七門：（念未來佛）念未來佛速成三昧門（第一），嬖女群盜皆不可輕門（第二），持戒破戒但生佛想門（第三），現處湯獄不妨受記門（第四），觀空無我擇善而從門（第五），無善可擇無惡可棄門（第六），一切眾生肉不可食門（第七）。
【English Translation】 English version: Together ascend the stage of non-retrogression, wisdom pure, blessings complete, accomplishing the Samadhi of the Jewel King (a state of meditative concentration), benefiting and bringing joy to all sentient beings throughout the endless future. Supplement to the Wan (卍) Tripitaka, Continued, Volume 61, No. 1164, Essentials of the Pure Land Tradition
Selected by Great Master Ǒuyì of Língfēng: Essentials of the Pure Land Tradition, Volume 5
Preface: In the past, when Grand Master Hóngzǔ of Yúnqī (Grand Master Hóngzǔ of Yúnqī Temple) was alive, he deeply admired Dharma Master Fēixī's Treatise on the Jewel King and Chan Master Miàoyè's Direct Pointing to Mindfulness of Buddha. He often sought them widely but could not obtain them. In the late years of Emperor Shénzōng, an old monk named Wànróng of Gǔwú (ancient name for Suzhou) happened to find a remnant compilation in a pile of disordered papers. It turned out to be a combined edition of these two books. Due to wear and tear, only traces of ink remained. Layman Hán Cháojí Zhèngzhī and Elder Xù of Língfēng (Great Master Ǒuyì) successively sponsored the printing and circulation of these books. When Great Master Ǒuyì circulated the Essentials of the Pure Land, he recommended these two books together like a pair of jewels. Furthermore, the preface to Direct Pointing to Mindfulness of Buddha briefly recorded this circumstance, and seemed to deeply regret that these two books had not entered the enlightened vision of Grand Master Hóngzǔ. Now, in printing the Essentials of the Pure Land, the Treatise on the Jewel King is placed after the Treatise on the Ten Doubts, because what the Treatise on the Jewel King says about mindfulness of the Buddha of the Future is precisely the two provisions of faith and aspiration, and is therefore most essential.
No. 1164-7 Treatise on the Samadhi of Mindfulness of Buddha as the Jewel King (Volume 1)
Composed by Śrāmaṇa Fēixī of the Thatched Hall Temple on Mount Zǐgé, Tang Dynasty
A guest with high faith came before my meditation chamber, paid respects, and asked: 'The expedient paths to attaining Buddhahood, such as the practice of Never Disparaging Bodhisattva in the Lotus Samadhi (meditative concentration based on the Lotus Sutra), and the principle of the Pratyutpanna Samadhi (meditative concentration achieved through mindfulness of Buddha) in the Mindfulness of Buddha Samadhi, are all considered supreme, profound, and wondrous Chan gates.' I wish to hear their essence.' I replied: 'Your noble inquiry into quiescence is unprecedented. You are about to cross the Dragon Ford of Non-Birth (metaphor for transcending the cycle of birth and death), desiring to soar like the Peng bird. I am not talented, but I will attempt to discuss it, briefly opening twenty gates to clarify this purpose.' The first seven gates of the first volume: (Mindfulness of the Buddha of the Future) The Gate of Quickly Accomplishing Samadhi through Mindfulness of the Buddha of the Future (1), The Gate of Not Disparaging Even Favored Women and Bandits (2), The Gate of Generating Thoughts of the Buddha Regardless of Upholding or Breaking Precepts (3), The Gate of Receiving Predictions Even When Currently in the Boiling Cauldron Hell (4), The Gate of Observing Emptiness and Selflessness, Choosing Good and Following It (5), The Gate of No Good to Choose, No Evil to Abandon (6), The Gate of Not Eating the Flesh of Any Sentient Being (7).
七)中卷六門(念現在佛)念現在佛專注一境門(八)此生他生一念十念門(九)是心是佛是心作佛門(十)高聲唸佛面向西方門(十一)夢覺一心以明三昧門(十二)念三身佛破三種障門(十三)下卷七門(通念三世無不是佛)念過去佛因果相同門(十四)無心念佛理事雙修門(十五)了心境界妄想不生門(十六)諸佛解脫心行中求門(十七)三業供養真實表敬門(十八)無相獻華信毀交報門(十九)萬善同歸皆成三昧門(二十)
念未來佛速成三昧門第一(速成念阿彌陀佛一行三昧)
心之二也。生於群妄。群妄雖虛。惑者猶滯。滯之不釋。聖以之憂。(今夫)玄韻暢而無說(皆不可得是以)法身空而具相(無不是佛)。相之不明說之不圓。(則具相)一味之旨(無說)絕言之路詎可知其所歸歟。夫帝網未張千瓔焉覿(不念過現佛豈知未來佛)。宏綱忽舉萬目齊開(既念過現佛則知未來無不是佛矣)。浴大海者已用於百川。唸佛名者必成於(一相之)三昧。一言以蔽。其在茲焉。亦猶清珠下於濁水。濁水不得不清。佛想投于亂心。亂心不得不佛(何眾生非佛耶)。而世人念過去釋迦。想現在彌陀。獨未聞念未來諸佛。何耶。蓋不了如來對眾生之粗說諸佛之妙。遂隔生於佛外。凈名有嗅薝蔔不嗅餘香。
【現代漢語翻譯】 現代漢語譯本 七)中卷六門（念現在佛）：念現在佛專注一境門(八)此生他生一念十念門(九)是心是佛是心作佛門(十)高聲唸佛面向西方門(十一)夢覺一心以明三昧門(十二)念三身佛破三種障門(十三)下卷七門（通念三世無不是佛）：念過去佛因果相同門(十四)無心念佛理事雙修門(十五)了心境界妄想不生門(十六)諸佛解脫心行中求門(十七)三業供養真實表敬門(十八)無相獻華信毀交報門(十九)萬善同歸皆成三昧門(二十)
念未來佛速成三昧門第一（速成念阿彌陀佛（Amitabha）一行三昧）
心有二重性。一重產生於眾多虛妄的念頭。雖然這些虛妄念頭是虛假的，但迷惑的人仍然執著於它們。如果不能放下這些執著，聖人也會為此擔憂。（如今）玄妙的韻律暢達而不可言說（因為一切都不可得），法身空寂卻具足萬相（沒有哪個不是佛）。如果對萬相的理解不夠透徹，對不可言說的理解不夠圓滿，那麼一味的宗旨和斷絕言語的道路，又怎麼能知道它最終歸向何處呢？如果帝釋天的網還沒有張開，又怎麼能看到無數的瓔珞呢（如果不念過去和現在的佛，又怎麼能知道未來的佛）？如果宏大的綱領一旦舉起，無數的眼睛就會同時睜開（既然念過去和現在的佛，就知道未來沒有哪個不是佛了）。就像在大海中沐浴過的人，已經用過了百川的水。唸佛名號的人，必定能成就（一相的）三昧。用一句話來概括，就在於此。也像清澈的珠子投入渾濁的水中，渾濁的水不得不變得清澈。佛的念想投入混亂的心中，混亂的心不得不變成佛（哪個眾生不是佛呢）？然而世人念過去的釋迦牟尼佛（Sakyamuni），想現在的阿彌陀佛（Amitabha），唯獨沒有聽說念未來的諸佛，這是為什麼呢？大概是因為不瞭解如來佛（Tathagata）對眾生的粗淺說法和諸佛的微妙之處，於是把自己隔絕在佛之外。就像維摩詰（Vimalakirti）只聞薝蔔花的香味，而不聞其他香味一樣。
【English Translation】 English version Seven) Middle Volume Six Gates (Reciting the Buddha of the Present): Gate of Focusing on One Object When Reciting the Buddha of the Present (Eight) Gate of One Thought and Ten Recitations in This Life and Other Lives (Nine) Gate of 'This Mind is Buddha, This Mind Makes Buddha' (Ten) Gate of Reciting the Buddha's Name Loudly Facing West (Eleven) Gate of Using One Mind in Dreams and Awakening to Illuminate Samadhi (Twelve) Gate of Reciting the Three Bodies of the Buddha to Break the Three Obstacles (Thirteen) Lower Volume Seven Gates (Universally Reciting That All Buddhas of the Three Times are Buddhas): Gate of the Same Cause and Effect When Reciting the Buddha of the Past (Fourteen) Gate of Cultivating Both Principle and Practice by Reciting the Buddha's Name Without Mind (Fifteen) Gate of Understanding the Realm of the Mind and Not Generating Delusions (Sixteen) Gate of Seeking the Liberation of All Buddhas in the Conduct of the Mind (Seventeen) Gate of Offering with the Three Karmas to Genuinely Express Reverence (Eighteen) Gate of Offering Flowers Without Form, Believing in Reward for Praise and Destruction (Nineteen) Gate of All Good Deeds Returning to the Same Source and All Becoming Samadhi (Twenty)
Gate One of Reciting the Buddha of the Future to Quickly Achieve Samadhi (Quickly Achieving the Samadhi of Single Practice by Reciting Amitabha (Amitabha) Buddha)
The mind has two aspects. One arises from a multitude of false thoughts. Although these false thoughts are illusory, those who are deluded still cling to them. If these attachments cannot be released, even the sages will worry about it. (Now,) the profound rhythm is smooth and unspeakable (because all is unattainable), the Dharmakaya (Dharmakaya) is empty yet fully possesses all forms (none are not Buddha). If the understanding of all forms is not thorough, and the understanding of the unspeakable is not complete, then how can one know where the ultimate destination of the single flavor and the path of cutting off words lies? If Indra's net has not yet been spread, how can one see countless necklaces (if one does not recite the Buddhas of the past and present, how can one know the Buddhas of the future)? If the grand outline is once raised, countless eyes will open simultaneously (since one recites the Buddhas of the past and present, one knows that none of the future are not Buddhas). Just as one who has bathed in the great ocean has already used the water of hundreds of rivers. One who recites the name of the Buddha will surely achieve the samadhi (of one form). To summarize it in one sentence, it lies in this. It is also like a clear pearl dropped into muddy water, the muddy water cannot but become clear. The thought of the Buddha cast into a chaotic mind, the chaotic mind cannot but become Buddha (which sentient being is not a Buddha)? However, people recite Sakyamuni (Sakyamuni) Buddha of the past, think of Amitabha (Amitabha) Buddha of the present, but have not heard of reciting the Buddhas of the future. Why is this? It is probably because they do not understand the Tathagata's (Tathagata) crude teachings to sentient beings and the subtle aspects of all Buddhas, thus isolating themselves from the Buddha. It is like Vimalakirti (Vimalakirti) only smells the fragrance of the campaka flower and does not smell other fragrances.
花有著身不著身者。此抑揚大乘也。抑小則置缽茫然。揚大則(大小)同遊(于)不二。法華決了聲聞法。是諸經之王。(則)一切(香皆)薝蔔(大小俱)不著之旨明矣。茍非其人。以諸佛為至尊也。眾生為至卑也。高下出焉。群妄興矣。敬傲立焉。一真隱矣。夫如是必草芥萬有。錙銖天下。慢幢已設高倨棱層。目送飛鴻心遊青漢。不可屈也。維摩經。一切見敬為供養中最。楞伽經。如來藏自性清凈轉三十二相入一切眾生心中。如大無價寶珠垢衣所纏。又城中最下乞人與難勝如來等無有異。所以圓念三世佛。普觀十方尊。理趣般若云。一切有情皆如來藏。普賢菩薩自體遍故。夫貧女懷王。米在糠𥢶。鏡然可觀。豈可罹八慢之責哉。人皆侮未來玉毫。不敢侮過現金色。起罪之源在當來佛上。非已今佛上也。眾生茍非。當佛焉在。若知母因子貴米以糠全。有葉法華不輕之心。則唸佛三昧不速而成矣。法華唸佛元是一門。如芝術之藥。列仙之子。昔各天涯都無仙號。人服其藥羽化云行。故藥受仙標。人得仙譽。人藥異也。其仙一也。若無聖人誰與道游。法無佛悟豈令自悟。法非佛不悟。唸佛三昧生焉。佛非法不明。法華三昧起矣。一仙兩稱俱得仙名。唸佛法華同名佛慧。佛慧既同則不輕般舟無上深妙禪于茲悟矣。
【現代漢語翻譯】 現代漢語譯本： 花所象徵的是身雖在世卻不執著於世俗的人。這體現了抑揚大乘的教義。抑制小乘，則會茫然不知所措；弘揚大乘，則大小乘可以一同遨遊于不二法門之中。《法華經》明確闡述了聲聞乘的教法，是諸經之王。因此，一切（香皆）薝蔔（Champaka，一種香花，此處指代佛法）（大小乘）都不執著的旨意就非常明顯了。如果不是這樣理解佛法的人，就會認為諸佛是至高無上的，眾生是至為卑微的，高下之分由此產生，各種虛妄的念頭也隨之興起，恭敬和傲慢也隨之建立，而唯一的真理就被掩蓋了。如果這樣，必定會輕視萬物，吝嗇天下，傲慢的旗幟已經高高樹立，目空一切，心神遊離於虛無縹緲之中，不可屈服。《維摩經》說，一切以恭敬心對待他人，是供養中最殊勝的。《楞伽經》說，如來藏（Tathagatagarbha，如來所藏的清凈佛性）自性清凈，轉化為三十二相（Thirty-two marks of the Buddha），進入一切眾生的心中，就像一顆無價的寶珠被污垢的衣服所纏繞。又如城中最卑賤的乞丐與難勝如來（one of the Buddhas）在佛性上是等同沒有差異的。所以要圓滿地憶念過去、現在、未來三世諸佛，普遍地觀照十方一切值得尊敬的人。《理趣般若經》說，一切有情眾生都具有如來藏，因為普賢菩薩（Samantabhadra）的自體遍佈一切處。貧女的腹中懷有未來的國王，米雖然包裹在糠秕之中。鏡子擦拭乾凈后自然可以照物。怎麼可以犯八慢（Eight Arrogances）的過失呢？人們都輕侮未來尚未顯現的玉毫相（urna，白毫相，佛眉間白毫），卻不敢輕侮已經顯現的金色的佛身。產生罪過的根源在於對未來佛的輕視，而不是對已成佛的輕視。如果眾生不具備佛性，那麼佛又在哪裡呢？如果知道母親因為兒子而尊貴，米因為糠秕而保全，具有《法華經》不輕視一切眾生的精神，那麼唸佛三昧（Samadhi，正定）很快就能成就。《法華經》和唸佛原本就是同一法門，就像芝術這種藥材，列仙的後代，過去各自在天涯海角，都沒有仙人的名號。人們服用了這種藥，羽化成仙，雲中行走，所以藥才獲得了仙的稱號，人也獲得了仙的聲譽。人和藥不同，但其仙的本質是一樣的。如果沒有聖人，誰與道同行？法如果沒有佛的覺悟，又怎麼能使自己覺悟？法不是通過佛就不能覺悟，唸佛三昧由此產生。佛不通過法就不能彰明，法華三昧由此興起。一個仙有兩種稱謂，都獲得了仙的名號。唸佛和法華同名佛慧。佛慧既然相同，那麼不輕視般舟三昧（Pratyutpanna Samadhi，常行三昧）的無上深妙禪定，就在這裡領悟了。
【English Translation】 English version: The flower symbolizes those who are in the world but not attached to it. This embodies the doctrine of suppressing and promoting the Mahayana. Suppress the Hinayana, and one will be at a loss; promote the Mahayana, and both Hinayana and Mahayana can roam together in the non-dual Dharma. The Lotus Sutra clearly elucidates the teachings of the Sravaka Vehicle (the vehicle of the disciples), and it is the king of all sutras. Therefore, the meaning of 'all (fragrances are) Champaka (a fragrant flower, here referring to the Dharma) (both Hinayana and Mahayana) are not attached' is very clear. If one does not understand the Dharma in this way, they will consider the Buddhas to be supreme and sentient beings to be the most humble. The distinction between high and low arises from this, and various false notions also arise. Respect and arrogance are then established, and the one true reality is concealed. If this is the case, one will surely despise all things and be stingy with the world. The banner of arrogance has already been raised high, looking down on everything, with the mind wandering in emptiness, and one cannot be subdued. The Vimalakirti Sutra says that treating everyone with respect is the most excellent of all offerings. The Lankavatara Sutra says that the Tathagatagarbha (the pure Buddha-nature stored within the Tathagata) is inherently pure and transforms into the thirty-two marks (Thirty-two marks of the Buddha), entering the hearts of all sentient beings, like a priceless jewel wrapped in dirty clothes. Furthermore, the lowest beggar in the city is equal to the rare and victorious Tathagata (one of the Buddhas) in terms of Buddha-nature, without any difference. Therefore, one should perfectly remember the Buddhas of the past, present, and future, and universally contemplate all those worthy of respect in the ten directions. The Paramartha-samgraha-般若 says that all sentient beings possess the Tathagatagarbha because the self of Samantabhadra (Samantabhadra) pervades everywhere. The poor woman carries the future king in her womb, and the rice is contained within the husk. A mirror, once cleaned, can naturally reflect objects. How can one commit the fault of the Eight Arrogances (Eight Arrogances)? People despise the future, yet-to-be-manifested urna (urna, the white hair between the eyebrows of the Buddha), but dare not despise the already manifested golden Buddha-body. The source of sin lies in despising the future Buddha, not in despising the already-Buddha. If sentient beings do not possess Buddha-nature, then where is the Buddha? If one knows that the mother is honored because of her son, and the rice is preserved because of the husk, and possesses the spirit of the Lotus Sutra of not despising all sentient beings, then the Samadhi (Samadhi, concentration) of Buddha-Recitation can be quickly attained. The Lotus Sutra and Buddha-Recitation are originally the same Dharma gate, like the medicinal herb Zhishu, the descendants of the immortals. In the past, they were each at the ends of the earth and had no immortal names. People took this medicine and transformed into immortals, walking in the clouds, so the medicine received the title of immortal, and the person gained the reputation of immortal. The person and the medicine are different, but their essence of immortality is the same. Without a sage, who would walk with the Tao? If the Dharma is not enlightened by the Buddha, how can it enlighten itself? The Dharma cannot be enlightened without the Buddha, and the Samadhi of Buddha-Recitation arises from this. The Buddha cannot be manifested without the Dharma, and the Samadhi of the Lotus Sutra arises from this. One immortal has two names, and both obtain the name of immortal. Buddha-Recitation and the Lotus Sutra share the same name of Buddha-wisdom. Since Buddha-wisdom is the same, then the unsurpassed and profound meditation of the Pratyutpanna Samadhi (Pratyutpanna Samadhi, the Samadhi of constant walking) is realized here.
嬖女群盜皆不可輕門第二
問。嬖女群盜惡之至者。安得敬如佛歟。對。如佛所演。有對待門．決了門。對女子虛偽。說如來至真。佛可尊崇。女可厭離。厭離有二。一訶欲。二放心。菩薩訶色慾經。女色者世間枷鎖。凡夫戀著不能自㧞。世間重患凡夫困之至死不免。世間衰禍凡夫遭之無厄不至。行者既舍。若復顧念。是為從獄得出還復思入。從狂得止而復樂之。從病得瘥復思得病。智者知其愚而顛。蹶死無日矣。凡夫重女。甘為僕使。終身馳驟為之辛苦。雖鐵锧千刃鋒鏑交至不以為患。行者若能棄之不顧。則破枷脫鎖惡狂厭病。離於衰禍既安且吉。得出牢獄永無患難。女人之相。言如蜜。心如毒。停泉澄波蛟龍居之。金山寶窟師子處之。此害不可近也。室家不和婦人之由。毀宗敗族婦人之酷。實為陰賊滅人慧明。亦如獵圍鮮得出生。譬如高羅。群鳥落之不能奮飛。又如密網。眾魚投之刳腸俎肌。亦如闇坑。無目投之如蛾赴火奔競求之。是以智者知而遠之不受其賊。惡而薉之不為此物之所惑也。大寶積經。鋒刃刀山毒箭諸苦。女人能集眾多苦事。假以香華為嚴好。愚人於此妄貪求。如海疲鳥迷於彼岸。死必當墮阿鼻地獄。現見眾苦皆來集身。善友乖離天宮永失。寧投鐵獄馳走刀山眠臥炎爐不親女色。如鳥為求食
{ "translations": [ "現代漢語譯本：", "第二章 嬖女群盜皆不可輕", "", "問：受寵的女子和成群的盜賊都是罪惡至極的，怎麼能像敬佛一樣敬重他們呢？", "答：正如佛所演說的，有對待之門和決了之門。針對女子的虛偽，宣說如來是至真至純的，佛值得尊敬崇拜，女子則應該厭惡遠離。厭惡遠離有兩種方式：一是呵斥慾望，二是放下妄心。《菩薩呵**經》中說：『女色是世間的枷鎖，凡夫貪戀執著，不能自己解脫。女色是世間的大患，凡夫被它困擾，直到死亡也無法避免。女色是世間的衰敗禍端，凡夫遭遇它，沒有災厄不會降臨。』修行之人既然已經捨棄了女色，如果又回頭顧念，這就好比從監獄裡出來又想回去，從瘋狂中清醒又重新迷戀，從疾病中痊癒又想再次生病。有智慧的人知道這是愚蠢和顛倒，離死亡不遠了。凡夫看重女色，甘願做她們的僕人，終身奔波勞碌，為她們辛苦。即使面對鐵錐、千刃、鋒利的刀箭交相而來，也不以為患。修行之人如果能夠捨棄女色而不顧，就能打破枷鎖，擺脫束縛，厭惡瘋狂，遠離疾病，脫離衰敗的禍端，既安定又吉祥，從牢獄中解脫出來，永遠沒有患難。", "", "女人的外表，言語像蜜一樣甜，內心卻像毒藥一樣狠。平靜的泉水深處，有蛟龍潛藏；金山寶窟之中，有獅子居住。這種危害不可接近啊！家庭不和睦，是婦人造成的；毀壞宗族，敗壞家業，是婦人的殘酷。女色實在是陰險的賊人，能滅絕人的智慧光明，也像獵人的包圍圈一樣，很少有人能逃脫出生。譬如高張的羅網，成群的鳥兒落入其中，不能奮力飛翔；又如密佈的漁網，眾多的魚兒投入其中，被剖腹割肉；也像黑暗的陷阱，沒有眼睛的人投入其中，就像飛蛾撲火一樣，奔走競爭，追求女色。因此，有智慧的人知道女色的危害而遠離它，不接受它的侵害，厭惡它，鄙視它，不被這種事物所迷惑。《大寶積經》中說：『鋒利的刀刃、刀山、毒箭等各種痛苦，女人能聚集眾多的苦事。用香花來偽裝，使自己顯得美好，愚蠢的人因此而妄加貪求，就像疲憊的海鳥迷失了彼岸一樣，死後必定墮入阿鼻地獄。現在所見的各種痛苦都會聚集在身上，善友分離，天宮永遠失去。寧願投入鐵獄，奔走刀山，睡臥在燃燒的火爐中，也不要親近女色。』就像鳥兒爲了尋找食物一樣。", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", 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不知避網羅。貪愛于女人被害亦如是。譬如水中魚。游泳網者前。便為他所執。豈非自傷損。女若捕魚人。諂誑猶如網。男子同於魚。被網亦如是。次放心者。大寶積經。若人一心專精自守。貪慾心發即應覺知。方便散除還令寂靜。云何散除。應作是念。此是空。此是不凈。求此欲心生處滅處。從何所來去至何所。是中誰染。誰受染者。誰為染法。如是觀時。不見能染。不見所染。不見染事。以不見故則無有取。以不取故則無有舍。以不捨故則無有愛。不捨不愛名離欲寂靜涅槃。又恣入塵勞生死而亦不患貪恚癡等。是謂放心。已上明對待門竟。決了門者。若究竟離諸妄。無染于虛空。則過現佛非未來佛也。夫求無價寶必下於滄溟。采智慧寶必求于煩惱。五逆相即解脫相。魔界如即佛界如。若聆佛音而喜。聞魔聲而恚。非覺于諸法者。北轅適越安得與之論道哉。昔列仙鹿蹄咒令國旱。嬖女誘而得之。女者耶輸也。未來成佛。號具足千萬光相如來。阿那律昔為盜首。入寺盜佛額珠。箭挑佛燈令光不滅。阿那律此翻無滅。良在茲焉。當來作佛。號普明如來。未來兩佛猶如皎日。
持戒破戒但生佛想門第三
問。梵網經。若人受佛戒。即入諸佛位。而緇服之流佩明月之戒。懸瓔珞之珠。參位三尊。範圍七眾。茍非
【現代漢語翻譯】 現代漢語譯本 不知躲避漁網的危害。貪戀女色而受害也是這樣。譬如水中的魚，在漁網前遊動，就被漁人捉住。這豈不是自找損傷？女人就像捕魚人，諂媚欺騙就像漁網。男子如同魚，被網住也是這樣。其次是放心（放縱自己的心）的人。《大寶積經》說，如果有人一心專精，守護自己，貪慾心生起時就應覺察，用方便法門驅散它，使它恢復寂靜。如何驅散呢？應當這樣觀想：這是空性的，這是不凈的。追尋這欲心生起的地方、滅去的地方，從哪裡來，到哪裡去？這裡面誰在染著？誰是受染者？什麼是染法？這樣觀想時，不見能染者，不見所染者，不見染事。因為不見的緣故，就沒有取捨。因為沒有取捨的緣故，就沒有愛。不捨不愛，就叫做離欲寂靜涅槃。又任憑自己進入塵世勞苦生死，卻不擔心貪嗔癡等煩惱，這就叫做放心。以上說明了對待法門完畢。決了法門是說，如果究竟遠離各種虛妄，不染著于虛空，那麼過去佛、現在佛就不是未來的佛了。尋求無價之寶，必定要下到深海；採摘智慧之寶，必定要求助於煩惱。五逆之相即是解脫之相，魔界的如如就是佛界的如如。如果聽到佛的聲音就歡喜，聽到魔的聲音就嗔恨，就不是覺悟諸法實相的人。北轅南轅，想要到越國去，怎麼能和他談論佛法呢？過去列仙用鹿蹄咒使國家乾旱，國王的寵妃用美色誘惑而得到了咒語。這個妃子就是耶輸陀羅（Yashodhara），未來將會成佛，名號為具足千萬光相如來（Purna-anekaratna-buddha）。阿那律（Aniruddha，佛陀十大弟子之一，以天眼第一著稱）過去是盜賊頭目，進入寺廟盜取佛像額頭的寶珠，用箭挑起佛燈，使燈光不滅。阿那律，翻譯為無滅，道理就在這裡。他將來會成佛，名號為普明如來（Samantaprabha-buddha）。未來這兩尊佛就像皎潔的太陽。
持戒破戒但生佛想門第三
問：《梵網經》（Brahmajala Sutra）說，如果有人受持佛戒，就進入諸佛的果位。但是現在出家僧人佩戴象徵明月的戒珠，懸掛瓔珞寶珠，位列三尊（佛、法、僧），規範七眾（比丘、比丘尼、沙彌、沙彌尼、式叉摩那、優婆塞、優婆夷），如果不是
【English Translation】 English version They do not know how to avoid the dangers of nets. Being greedy for women and suffering harm is also like this. For example, a fish in the water, swimming in front of a net, is caught by the fisherman. Isn't this self-inflicted harm? A woman is like a fisherman, flattery and deception are like a net. A man is like a fish, being caught in the net is also like this. Next are those who 'let go of their minds' (indulge their minds). The Mahāratnakūṭa Sūtra says, 'If a person is single-mindedly focused and guards themselves, they should be aware when lust arises, and skillfully dispel it, returning it to stillness.' How to dispel it? One should contemplate thus: 'This is empty. This is impure.' Seek the place where this lust arises, the place where it ceases, where it comes from, and where it goes to. Who is staining here? Who is being stained? What is the staining dharma? When contemplating in this way, one does not see the stainer, does not see what is stained, and does not see the act of staining. Because one does not see, there is no grasping. Because there is no grasping, there is no rejection. Because there is no rejection, there is no attachment. Not rejecting and not attaching is called liberation from desire, stillness, and Nirvana.' Furthermore, indulging in the toils and sufferings of samsara without worrying about greed, hatred, and delusion is called 'letting go of the mind.' The above completes the explanation of the 'relative' approach. The 'decisive' approach means that if one ultimately departs from all delusions and is not stained by emptiness, then the Buddhas of the past and present are not the Buddhas of the future. To seek a priceless treasure, one must descend into the deep sea; to gather the treasure of wisdom, one must seek help from afflictions. The characteristics of the five rebellious acts are identical to the characteristics of liberation; the suchness of the realm of Mara is identical to the suchness of the realm of Buddha. If one rejoices upon hearing the Buddha's voice and becomes angry upon hearing the voice of Mara, then one is not awakened to the reality of all dharmas. Trying to reach the state of Yue by heading north is impossible, how can one discuss the path with such a person? In the past, the immortal used the Deer Hoof Curse to cause a drought in the kingdom, and the king's favorite concubine seduced him and obtained the curse. This concubine was Yashodhara (Yashodhara), who will become a Buddha in the future, named Purna-anekaratna-buddha (具足千萬光相如來). Aniruddha (阿那律, one of the ten great disciples of the Buddha, known as the foremost in divine vision) was once the leader of thieves, entered a temple to steal the jewel from the Buddha's forehead, and used an arrow to lift the Buddha's lamp, keeping its light from going out. Aniruddha, translated as 'non-extinction,' the meaning lies here. He will become a Buddha in the future, named Samantaprabha-buddha (普明如來). These two future Buddhas will be like bright suns.
Chapter 3: Holding Precepts, Breaking Precepts, But Generating Thoughts of the Buddha
Question: The Brahmajala Sutra (梵網經) says, 'If a person receives the Buddha's precepts, they enter the position of all Buddhas.' But now, ordained monks wear precept beads symbolizing the bright moon, hang jeweled necklaces, participate in the ranks of the Three Jewels (佛、法、僧), and regulate the seven assemblies (比丘, 比丘尼, 沙彌, 沙彌尼, 式叉摩那, 優婆塞, 優婆夷). If they are not
精持。動行顛沛。斯人也慢之何過焉。捶之何罪焉。對。如來三昧海經。為父王說昔四比丘犯律為恥。將無所怙。忽聞空中曰。汝謂無救。不然也。空王如來雖涅槃。形像尚在。汝可入塔一觀寶像眉間白毫。比丘隨之泣淚言曰。佛像尚爾。況真容乎。舉身投地如大(如字)山崩。今於四方皆成正覺。東阿閦佛。南寶相佛。西無量壽佛。北微妙聲佛。四破戒比丘。一觀寶像僉為世雄。唸佛之人豈得自惑惑他歟。大集經。若諸王臣打罵出家持戒破戒。罪同出百億佛身血。若見被袈裟者。無論持犯但生佛想。佛想者唸佛三昧也。斯金口明不輕之深旨。安得不懼哉。經云。寧為心師。不師於心。見慳貪人作施想。見破戒人作持戒想。夫然則不為六蔽境界所纏。成六度彼岸觀門焉。若分別心。自取冥罰。能翻此見。唸佛三昧如川之流矣。
現處湯獄不妨受記門第四
問。如現處湯獄嬰鬼趣。菩提難發。河清未期。安得同於佛歟。對。采良藥者非華堂所出。集法藥者非無為自出。首楞嚴說四種記。一未發心記。二初發心記。三密與授記。四現前授記。今現處鬼獄。佛記當來必發大志。遇真善友。行菩薩行。還成正覺。即是未發心記也。佛說四種記時。迦葉白佛。我等從今當於一切眾生生世尊想。若生輕心則為自傷。佛
【現代漢語翻譯】 現代漢語譯本： 精進修持的人，行動舉止顛沛流離，這樣的人，你輕慢他有什麼過錯呢？鞭打他有什麼罪過呢？回答：正如《如來三昧海經》所說，過去有四個比丘犯了戒，感到羞恥，將要無所依靠。忽然聽到空中傳來聲音說：『你們認為沒有救了嗎？不是這樣的。空王如來雖然已經涅槃，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，哭泣流淚，說道：『佛像尚且如此，更何況是真身呢？』於是全身投地，如同大山崩塌。如今在四方都已成正覺，分別是東方阿閦佛（不動佛），南方寶相佛，西方無量壽佛（阿彌陀佛），北方微妙聲佛。這四個破戒的比丘，僅僅觀看寶像，都成爲了世間的英雄。唸佛的人怎麼能自己迷惑，又去迷惑他人呢？《大集經》說，如果各位國王大臣打罵出家的持戒或破戒之人，其罪過等同於使百億佛身出血。如果見到身披袈裟的人，無論他持戒與否，都應當生起佛的想念。所謂的『佛想』，就是念佛三昧。這金口玉言，明明是不輕視的深刻含義，怎麼能不敬畏呢？經中說：『寧可做心的老師，也不要被心所役使。』見到慳吝貪婪的人，就作佈施的想念；見到破戒的人，就作持戒的想念。如果能夠這樣，就不會被六蔽（六種障礙）的境界所纏縛，成就六度（佈施、持戒、忍辱、精進、禪定、智慧）到達彼岸的觀行法門。如果心生分別，就會自取冥罰。如果能夠轉變這種見解，唸佛三昧就會像川流不息一樣了。
現處湯獄不妨受記門 第四
問：如果現在身處湯火地獄，遭受餓鬼之苦，菩提心難以生起，如同黃河水清遙遙無期，怎麼能和佛一樣呢？答：採摘良藥的人，不是在華麗的殿堂里尋找；聚集法藥的人，不是無緣無故就能得到。首楞嚴經中說了四種授記：一是未發心記，二是初發心記，三是秘密授記，四是現前授記。現在身處餓鬼地獄，佛陀預記他將來必定發起大志，遇到真正的善友，行菩薩行，最終成就正覺。這就是未發心記。佛陀宣說四種授記時，迦葉尊者對佛說：『我們從今以後，應當對一切眾生生起世尊的想念。如果生起輕慢之心，那就是自我傷害。』佛陀
【English Translation】 English version: If a person diligently practices and whose actions are unstable and wandering, what fault is there in slighting such a person? What crime is there in beating them? The answer is: As stated in the Samadhi Sea Sutra of the Tathagata, the former four Bhikshus (monks) felt ashamed for violating the precepts and were about to have no refuge. Suddenly, a voice from the sky said: 'Do you think there is no salvation? That is not so. Although the Empty King Tathagata (Buddha) has already entered Nirvana, 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 true form?' Then they prostrated themselves on the ground, like a great mountain collapsing. Now, they have all attained perfect enlightenment in the four directions: Akshobhya Buddha (Immovable Buddha) in the East, Ratnasambhava Buddha (Jewel-Born Buddha) in the South, Amitabha Buddha (Infinite Light Buddha) in the West, and Subtle Sound Buddha in the North. These four Bhikshus who broke the precepts, merely by observing the precious image, all became heroes of the world. How can those who recite the Buddha's name delude themselves and then delude others? The Mahasamghata Sutra says that if kings and ministers beat or scold ordained monks, whether they uphold or break the precepts, the sin is the same as causing the blood of hundreds of millions of Buddhas to flow. If you see someone wearing a Kasaya (monk's robe), regardless of whether they uphold or break the precepts, you should give rise to the thought of the Buddha. The 'thought of the Buddha' is the Samadhi (meditative state) of reciting the Buddha's name. These golden words clearly express the profound meaning of not slighting anyone; how can one not be in awe? The Sutra says: 'Rather be a teacher of the mind than be a follower of the mind.' When seeing a stingy person, think of them as giving alms; when seeing someone who breaks the precepts, think of them as upholding the precepts. If one can do this, one will not be entangled by the realms of the six obscurations (six hindrances) and will accomplish the gate of contemplation that leads to the other shore of the Six Paramitas (perfections: generosity, morality, patience, effort, concentration, and wisdom). If one's mind is discriminatory, one will bring upon oneself unseen punishment. If one can reverse this view, the Samadhi of reciting the Buddha's name will flow like a river.
Chapter Four: Being in the Boiling Hell Does Not Hinder Receiving Prediction
Question: If one is currently in the boiling hell, suffering the torments of a hungry ghost, it is difficult to arouse Bodhicitta (the mind of enlightenment), and the Yellow River clearing is a distant prospect. How can one be the same as a Buddha? Answer: Those who gather good medicine do not seek it in luxurious halls; those who gather Dharma medicine do not obtain it without cause. The Shurangama Sutra speaks of four types of prediction: first, prediction before the arising of the mind; second, prediction at the initial arising of the mind; third, secret prediction; and fourth, present prediction. Now, being in the realm of hungry ghosts, the Buddha predicts that in the future, one will surely arouse great aspiration, encounter true good friends, practice the Bodhisattva path, and ultimately attain perfect enlightenment. This is the prediction before the arising of the mind. When the Buddha spoke of the four types of prediction, Kashyapa (one of the Buddha's principal disciples) said to the Buddha: 'From now on, we should give rise to the thought of the World Honored One (Buddha) towards all sentient beings. If we give rise to a mind of contempt, we will be harming ourselves.' The Buddha
言。善哉快論。人皆不應稱量眾生。唯有如來乃能量爾。我敕諸聲聞及余菩薩。于諸眾生應生佛想。華嚴普賢行愿品。破百萬障門亦用此想。夫宅寶未開不妨寶在宅內。頞珠斗沒何妨珠隱頞中。若不念眾生為當來佛。必以六塵為寇賊。則防魔軍(適)自壞其壁壘。(自)存敵國。(使)常起于怨仇。金革所以未寧。鼙鼓於焉尚振。安得高枕于其間哉。能悟色聲為佛。則眾生皆當來佛。必不立心前之境也。或想自身為本尊也。瑜伽真言深妙觀門不謀而會。問。湯獄之子殊未發心。如來法王宥過與記。原夫未悟。從何得醒耶。對。長江之源濫乎一觴。大迷之本存乎二見。若念外立無念。生外立無生。則生死異於涅槃也。萬佛洪音莫能訓矣。若了念而無念生而不生。煩惱即菩提也。一相莊嚴斯能悟矣。亦猶巖上群蜂己房純蜜。井中七寶何廢稱珍。皆本有之非適今也。吾放其心。遍一切所緣之處。皆見如來道從恚等生。於是乎在。如來藏經。我以佛眼觀一切眾生貪慾恚癡。諸煩惱中有如來智．如來眼．如來身。結加趺坐儼然不動。乃至德相備足如我無異。以九喻廣說一切眾生有如來藏。寶性論頌釋萎華中諸佛。糞薉中真金。地中珍寶藏。諸果子中芽。朽故弊壞衣纏裹真金像。貧賤醜陋女懷轉輪聖王。焦黑泥模中有上妙寶像。眾
生貪瞋癡妄想煩惱等塵勞諸境中皆有如來藏。下至阿鼻獄皆有如來身。真如清凈法名為如來體。以此文證。湯獄之記頓覺明焉。問。至人用心攀緣永絕。今放心遍緣。教何在焉。對。教說起心遍緣六塵三業。仍發妙愿入佛境界。一一緣起不離如來名為悉見。此是圓見非由眼也。涅槃經。聲聞天眼為肉眼。學大乘者肉眼為佛眼。曉了己身有佛性故。勝天王經。菩薩摩訶薩以方便力行般若波羅蜜。於一切法心緣自在。緣一切色愿得佛色。無所得故。緣眾聲愿得如來微妙音聲。緣眾香願得如來清凈戒香。緣諸味愿得如來味中第一大丈夫相。緣諸觸愿得如來柔軟手掌。緣諸法愿得如來寂靜之心。緣身愿得佛身。緣口願得佛口。緣意願得如來平等之意。菩薩摩訶薩行般若波羅密。無一心一行空過不向薩婆若者。遍緣諸法而能不著。觀見諸法無不趣向菩提之道。菩薩修習諸行皆因外緣而得成立。又如大地住在水上。若鑿池井即得水用。其不鑿者無由見之。如是聖智境界遍一切法。若有勤修般若方便則便得之。其不修者云何能得。
觀空無我擇善而從門第五
問。即凡而聖。為無我也。三教無我理既不殊。其義焉在。對。三教名未始異。理未始同。夫子四絕中無我者。謙光義也。道無我者。長而不宰也。佛無我者。觀五
【現代漢語翻譯】 現代漢語譯本：在產生貪婪、嗔恨、愚癡、虛妄念想、煩惱等等塵世勞苦的各種境界中，都存在如來藏（Tathagatagarbha，如來法身的藏身之處，蘊含成佛的可能性）。下至阿鼻地獄（Avici Hell，佛教中最底層的地獄）也都有如來的法身。真如（Tathata，事物的真實本性）清凈的法被稱為如來的本體。用這段經文來證明，即使身處湯鑊地獄的記錄也能頓悟明白。問：至人（Arhat，修行達到最高境界的人）用心攀緣外物的情況永遠斷絕。現在放心任由心識遍緣外境，這教義在哪裡呢？答：教義說發起心識遍緣六塵（色、聲、香、味、觸、法）和身口意三業（身業、口業、意業），仍然要發起妙愿進入佛的境界。每一個緣起都不離開如來，這叫做悉見（Sarvadarsana，完全的看見）。這是圓滿的見解，不是通過眼睛獲得的。《涅槃經》（Nirvana Sutra）說，聲聞（Sravaka，聽聞佛法而修行的人）的天眼是肉眼。學習大乘佛法的人的肉眼就是佛眼，因為他們明白了自身具有佛性。《勝天王經》（Sri-mala-devi-simhanada Sutra）說，菩薩摩訶薩（Bodhisattva-mahasattva，偉大的菩薩）用方便之力修行般若波羅蜜（Prajnaparamita，智慧的完美）。對於一切法，心緣自在。緣一切色，愿得到佛的色身，因為沒有所得的執著。緣眾聲，愿得到如來微妙的音聲。緣眾香，愿得到如來清凈的戒香。緣諸味，愿得到如來味中第一大丈夫相（Mahapurusa-laksana，佛的三十二相之一）。緣諸觸，愿得到如來柔軟的手掌。緣諸法，愿得到如來寂靜的心。緣身，愿得到佛身。緣口，愿得到佛口。緣意，愿得到如來平等之意。菩薩摩訶薩修行般若波羅蜜，沒有一念一行是空過而不趨向薩婆若（Sarvajna，一切智）。遍緣諸法卻能不執著，觀見諸法沒有不趨向菩提（Bodhi，覺悟）之道的。菩薩修習各種行為都是因為外緣而得以成立。又如大地住在水上，如果開鑿池井就能得到水用，不鑿井的人沒有辦法見到水。如此聖智的境界遍及一切法，如果有勤奮修習般若方便的人就能得到它，不修習的人怎麼能得到呢？ 觀空無我擇善而從門第五 問：從凡夫直接成為聖人，是無我的境界嗎？三教（儒教、道教、佛教）關於無我的道理既然沒有差別，它的意義在哪裡呢？答：三教的名稱從來沒有不同，道理從來沒有相同。孔子所說的四絕（毋意、毋必、毋固、毋我）中的『無我』，是謙虛光明的意義。道家所說的『無我』，是生長萬物而不主宰的意義。佛教所說的『無我』，是觀察五蘊（色、受、想、行、識）皆空的意義。
【English Translation】 English version: In all realms of mundane suffering, such as greed, hatred, delusion, false thoughts, and afflictions, there exists the Tathagatagarbha (the womb of the Tathagata, the potential for Buddhahood). Even in Avici Hell (the lowest level of hell in Buddhism), there exists the body of the Tathagata. The pure Dharma of Suchness (Tathata, the true nature of things) is called the body of the Tathagata. This passage proves that even the records of being in the cauldron hell can lead to sudden enlightenment. Question: The Arhat (a perfected being) has completely severed the mind's clinging to external objects. Now, the mind is allowed to wander freely and connect with all external realms. Where is the teaching in this? Answer: The teaching says to arouse the mind to connect with the six sense objects (sight, sound, smell, taste, touch, and dharma) and the three karmas (body, speech, and mind), and still make great vows to enter the realm of the Buddha. Every arising is inseparable from the Tathagata, which is called Sarvadarsana (complete seeing). This is perfect seeing, not obtained through the eyes. The Nirvana Sutra says that the heavenly eye of the Sravaka (a hearer of the Dharma) is the physical eye. The physical eye of those who study Mahayana Buddhism is the Buddha eye, because they understand that they possess Buddha-nature. The Sri-mala-devi-simhanada Sutra says that the Bodhisattva-mahasattva (a great Bodhisattva) practices Prajnaparamita (the perfection of wisdom) with skillful means. With regard to all dharmas, the mind is free to connect. Connecting with all forms, one vows to attain the Buddha's form, because there is no attachment to attainment. Connecting with all sounds, one vows to attain the Tathagata's subtle and wonderful voice. Connecting with all smells, one vows to attain the Tathagata's pure fragrance of precepts. Connecting with all tastes, one vows to attain the Tathagata's foremost Mahapurusa-laksana (one of the 32 marks of a Buddha) among tastes. Connecting with all touches, one vows to attain the Tathagata's soft hands. Connecting with all dharmas, one vows to attain the Tathagata's peaceful mind. Connecting with the body, one vows to attain the Buddha's body. Connecting with the mouth, one vows to attain the Buddha's mouth. Connecting with the mind, one vows to attain the Tathagata's equal mind. The Bodhisattva-mahasattva practices Prajnaparamita, and not a single thought or action is wasted without turning towards Sarvajna (all-knowing wisdom). Connecting with all dharmas, one is able to remain unattached, and seeing all dharmas, there is nothing that does not lead to the path of Bodhi (enlightenment). The Bodhisattva cultivates all practices because of external conditions. Just as the earth dwells on water, if one digs a pond or well, one can obtain water for use. Those who do not dig have no way to see it. Thus, the realm of holy wisdom pervades all dharmas. If one diligently cultivates Prajna and skillful means, one will obtain it. How can those who do not cultivate it obtain it? Chapter Five: Observing Emptiness and Selflessness, Choosing Good and Following It Question: Is becoming a saint directly from a mortal the state of no-self? Since the principles of no-self in the three teachings (Confucianism, Taoism, and Buddhism) are not different, what is its meaning? Answer: The names of the three teachings have never been different, but the principles have never been the same. The 'no-self' in Confucius's four absolutes (no presumption, no dogmatism, no obstinacy, no egoism) is the meaning of humility and brightness. The 'no-self' in Taoism is the meaning of growing all things without dominating them. The 'no-self' in Buddhism is the meaning of observing that the five skandhas (form, feeling, perception, volition, and consciousness) are all empty.
蘊空也。二教都不明五蘊。孰辨其四諦。六度萬行賢聖階級蔑然無聞。修心之士擇善而從可也。蓋不善無益於至真。無記雙亡于善惡。妨亂佛法何莫由斯。故聖人簡之而不取也。唸佛三昧。善之最上。萬行元首。故曰三昧王焉。
無善可擇無惡可棄門第六
問。若擇善而從。何不擇諸佛之善。棄眾生之惡耶。對。不易來問。自成我答。何者擇善而從。蓋即惡而善。即妄而真也。茍能念未來之佛。葉不輕之行。天地一指。萬物一馬。眾生皆佛。此土常凈。異鹙子之土石沙礫。同梵王之珍寶莊嚴。擇善之至矣。無惡可棄矣。法華明絕待。妙云。眾生見劫盡。大火所燒然。我此土安隱。天人常充滿。園林諸堂閣。種種寶莊嚴。勝天王經。佛所住處實無薉土。眾生薄福而見不凈。夫然則烈三昧之猛𦦨。不居於纖妄蚊蚋(謂不復存纖妄之見)。鏗十念之洪鐘。不間于散亂稱佛。明矣(謂散不異定。此四句約色心二法明眾生皆佛)。念彌陀通三世既爾。念諸佛菩薩亦然。起信論。依方故轉。方實不轉。是則悟一方。群方自正。念一佛。諸佛現前。此為大乘法門要義也。
一切眾生肉不可食門第七
問。肉者人之所食。而唸佛之家絕之。何耶。對。尸毗救鴿。上稱方平。王禽異。保命一也。安得故食其肉用
資敗軀而不知懼哉。茍悟為未來諸佛。孰肯飛白刃自取其斃歟。楞伽偈。為利殺眾生。以財網諸肉。二俱是惡業。死墮叫喚獄。以斯聖旨。若不施(如字)此財。網屠自息矣。且龍樹不輕鴿雀。高僧不跨蟲蟻。或問其故。答曰。斯之與吾同在生死。彼或先成正覺。安可妄輕耶。輕尚不可。豈得食其血肉哉。寶性論引如來藏經。眾生者即第一義諦。即如來藏。即法身。即菩提。吾謂犬唯逐塊不知逐人。塊終不息。唯念過現不念未來。慢終不息。若師子逐人其塊自息。聞夫敬慢之道一以貫之。移敬就慢。均父母于平人。逆之甚也。移慢就敬。均平人于父母。孝之大也。故梵網經。六道眾生皆我父母。孝名為戒。良在茲焉。觀六道為當來佛者。父母之談猶近耳。若能等沙彌之救蟻。促壽更延。同流水之濟魚。天華雨𧂐。革曠劫眾生之見。念未來善逝之身。糞薉知有真金。重云信有明月。則食肉昏霧生死煙霾。慧風埽之於三昧長空矣。梵網經。我是已成佛。汝是當成佛。常作如是信。戒品已具足。豈得不念之哉。問。肉不可食信矣。五辛如何。對。大佛頂經。是五種辛。熟食發淫。生啖增恚。縱能宣說十二部經。十方天仙嫌其臭薉咸皆遠離。諸餓鬼等因彼食次。䑛其唇吻常與鬼住。福德日消長無利益。是人修三摩地。菩薩天仙
十方善神不來守護。大力魔王得其方便。修菩提者永斷五辛。是為第一增進修行漸次。斯金口也。不亦誠哉。酒固不待言矣。百喻經。貧人在路得一囊金。錢數未周錢主忽至。盡奪去。其人悔不疾去。懊惱苦極。遇佛法者不勤方便修行。而好多聞。忽爾命終墮三惡道。如彼愚人還為主奪。偈曰。今日營此事。明日營彼事(此不但是世法。即泛泛營福慧業。無一相三昧妙觀以為錦密之修。皆所謂今日三明日四。如隔日瘧也)。樂著不觀苦。不覺死賊至。匆匆營眾務。凡人無不爾(泛泛營福慧業。終歸世諦流佈無益真修。凡人亦無不爾也)。如彼數錢人。其事亦如是。已上七門。是念未來佛以通三世也。
寶王論上
唸佛三昧寶王論(卷中)
念現在佛專注一境門第八
問。專西方。念一佛。以通三世。希沾九品。踐不退地。不亦可乎。對。十住婆沙論並龍樹菩薩造釋華嚴經論。菩薩道有難行行。如陸地行舟。有易行行。如水路乘舟。阿彌陀佛本願之力。若人聞名稱念。自歸彼國。如舟得水又遇便風。一舉千里。釋迦如來父王眷屬六萬釋種皆生極樂。蓋佛與此界眾生緣深也。專注一境。圓通三世。不亦良哉。問。往生彼國。有為虛偽。風多浪鼓。曷若不馳想于外。但攝心於內。協無為之旨乎。對
【現代漢語翻譯】 現代漢語譯本 十方善神不再來守護，大力魔王就容易得逞。修習菩提的人永遠斷絕五辛（指大蒜、蔥、韭菜、薤、興渠），這是第一步增進修行的漸進方法。這是佛的金口玉言啊，難道不是真實可信的嗎？至於酒，更不用說了。《百喻經》中說，一個窮人在路上撿到一個裝滿金子的袋子，還沒數完，失主突然出現，把金子全部奪走了。這個人後悔沒有趕緊離開，懊惱痛苦到了極點。遇到佛法的人不勤奮修行，卻喜歡聽很多道理，忽然命終墮入三惡道，就像那個愚人一樣，金子還是被失主奪走了。偈語說：『今天忙這件事，明天忙那件事（這裡不僅指世俗的事情，也指泛泛地經營福慧事業，沒有以一相三昧的精妙觀行作為細密的修持，都屬於今天做三，明天做四，就像隔日瘧一樣）。貪圖享樂而不觀察痛苦，不覺得死亡的盜賊已經到來。匆匆忙忙地經營各種事務，凡人沒有不這樣的（泛泛地經營福慧事業，最終歸於世俗的流佈，對真正的修行沒有益處，凡人也都是這樣）。就像那個數錢的人，他的事情也是這樣。』以上七門，是念未來佛以通達三世。
《寶王論》上
《唸佛三昧寶王論》（卷中）
念現在佛專注一境門第八
問：專門念西方，念一尊佛，以通達三世，希望沾染九品蓮臺，達到不退轉的地位，難道不可以嗎？答：根據《十住婆沙論》以及龍樹菩薩所造的《釋華嚴經論》，菩薩道有難行道，就像在陸地上行船一樣；有易行道，就像在水路上乘船一樣。阿彌陀佛（Amitabha Buddha，西方極樂世界的教主）的本願之力，如果有人聽聞他的名號並唸誦，自然歸向他的國度，就像船得到了水又遇到順風一樣，一下子就能行進千里。釋迦如來（Sakyamuni Buddha，佛教的創始人）的父王眷屬六萬釋迦族人都往生到了極樂世界，大概是因為佛與這個世界的眾生緣分很深吧。專注一個境界，圓融通達三世，難道不是很好嗎？問：往生到那個國度，是有為造作的虛偽，像風多浪大一樣，為什麼不停止向外馳騁思緒，只是把心收攝在內，符合無為的宗旨呢？答：
【English Translation】 English version The benevolent deities of the ten directions will no longer come to protect, and the powerful demon kings will easily take advantage. Those who cultivate Bodhi should forever abstain from the five pungent spices (garlic, onions, leeks, chives, and asafoetida). This is the first gradual step to enhance practice. These are the golden words of the Buddha; are they not truly credible? As for alcohol, it goes without saying. The Hundred Parable Sutra says: 'A poor man found a bag of gold on the road. Before he could finish counting it, the owner suddenly appeared and took it all away. The man regretted not leaving quickly and was extremely distressed.' Those who encounter the Buddha's teachings but do not diligently practice, yet enjoy hearing many doctrines, will suddenly die and fall into the three evil realms, just like that foolish man whose gold was taken back by the owner. The verse says: 'Today busy with this, tomorrow busy with that (this refers not only to worldly affairs but also to casually engaging in meritorious and wisdom-related activities, without using the exquisite contemplation of the One-Aspect Samadhi as a meticulous practice; all of which is like doing three things today and four things tomorrow, like tertian malaria). Enjoying pleasure without observing suffering, unaware that the thief of death has arrived. Hastily engaging in various affairs, all ordinary people are like this (casually engaging in meritorious and wisdom-related activities ultimately leads to worldly proliferation, which is not beneficial to true practice; all ordinary people are like this). Like that person counting money, his situation is also like this.' The above seven doors are for contemplating the Future Buddha to penetrate the three times.
Bao Wang Lun (Upper)
Treatise on the Samadhi of Buddha Recitation, Bao Wang Lun (Middle Volume)
Eighth Gate: Focusing on One Object When Reciting the Present Buddha
Question: Is it not acceptable to exclusively recite to the West, reciting one Buddha, to penetrate the three times, hoping to be associated with the Nine Grades of lotuses, and attain the stage of non-retrogression? Answer: According to the Dasabhumika-vibhāṣā-śāstra and Nāgārjuna's commentary on the Avatamsaka Sutra, the Bodhisattva path has difficult paths, like sailing a boat on land, and easy paths, like riding a boat on water. The power of Amitabha Buddha's (Amitabha Buddha, the lord of the Western Pure Land) original vow is such that if people hear and recite his name, naturally returning to his land, it is like a boat getting water and encountering a favorable wind, advancing a thousand miles at once. Shakyamuni Buddha's (Sakyamuni Buddha, the founder of Buddhism) father, King Suddhodana, and his clan of sixty thousand Shakyas were all reborn in the Land of Ultimate Bliss, probably because the Buddha has a deep connection with the beings of this world. Focusing on one state, perfectly penetrating the three times, is that not excellent? Question: Rebirth in that land is contrived and artificial, like many winds and waves. Why not cease outward thoughts and simply gather the mind inward, conforming to the principle of non-action? Answer:
。有為雖偽。舍之則道業不成。無為雖實。取之則慧心不朗。經云。厭離有為功德是為魔業。樂著無為功德亦為魔業。又聖賢攝心謂之內。凡夫馳想謂之外。茍以馳外為亂住內為定。復是內外所馳。非唸佛三昧攝心之意也。注維摩經什師云。外國一女。身金色。有長者子達暮多羅以千兩金邀入竹林。文殊變白衣士。寶衣嚴好。女人見之貪心內發。文殊言。欲得衣者當發菩提心。女曰何為菩提心。言汝身是。云何是。曰。菩提性空。汝身亦空。女于迦葉佛所多植善本。廣修智慧。聞說即得無生法忍。將示欲之過。還與長者子入林。自現身死䏺脹爛臭。長者子大怖。往詣佛所。佛為說法。亦得法忍。如自觀身實相。觀佛亦然。是則一切有為即無為矣。一切內外非內外矣。在有未嘗有。居無未嘗無。何患佛有相心有念哉。
此生他生一念十念門第九
問。人生石火電光。一念蹉跎悔無所及。修道之人尚不親心。況親于身。況身外歟。常恐出息不還屬於後世。狂風飄蓬茫茫何之。愿示一生之計。對凈土之會。功業之大者。二乘澄神虛無耽空怖相。不念眾生故無凈土。而大乘有之。悲華經。阿彌陀佛昔為轉輪王。名無諍念。千子具足。于寶藏佛所發菩提心。取西方極樂凈土。諸經中知名佛．菩薩．聲聞等皆昔之千子
【現代漢語翻譯】 現代漢語譯本：執著于『有為』（指有目的、有造作的行為）雖然是虛假的，但捨棄它，就無法成就修道的功業；執著于『無為』（指無目的、順其自然的境界）雖然是真實的，但如果執取它，智慧之心就無法明朗。經書上說，厭惡捨棄『有為』的功德，這是魔的作為；喜歡執著『無為』的功德，也是魔的作為。還有，聖賢收攝心念叫做『內』，凡夫放縱思緒叫做『外』。如果認為向外馳騁是散亂，安住于內心是禪定，這又是被內外所牽引，不是念佛三昧收攝心念的本意。鳩摩羅什法師註釋《維摩詰經》說，外國有一個女子，身體是金色的。有個長者之子名叫達暮多羅，用千兩黃金邀請她進入竹林。文殊菩薩變化成一位穿著華麗寶衣的白衣士。女子見到他，內心生起貪戀。文殊菩薩說：『想要得到這件衣服，就應當發起菩提心。』女子問：『什麼是菩提心？』文殊菩薩說：『你的身體就是。』女子問：『怎麼是呢？』文殊菩薩說：『菩提的自性是空性的，你的身體也是空性的。』這個女子在迦葉佛那裡種下很多善根，廣泛修習智慧，聽聞這些話就證得了無生法忍。文殊菩薩將貪慾的過患顯示給她看，又和長者之子進入竹林，自己顯現出身死膨脹腐爛發臭的景象。長者之子非常害怕，前往佛那裡。佛為他說法，他也證得了法忍。像這樣自己觀察身體的真實相狀，觀察佛也是這樣。那麼一切『有為』就是『無為』了，一切『內外』就不是『內外』了。處於『有』之中，未曾真正擁有；處於『無』之中，未曾真正空無。還擔心佛有形相，心有念頭嗎？ 此生他生一念十念門第九 問：人生短暫如石火電光，一念之間錯過，後悔也來不及。修道之人尚且不能親近自己的心，何況是親近身體，更何況是身外之物呢？常常擔心氣息呼出不能返回，屬於後世。像狂風中的蓬草一樣飄蕩，茫茫然不知去向何方。希望您能開示一生修行的計劃，以及往生凈土的殊勝之處，和功業的宏大之處。二乘（指聲聞乘和緣覺乘）之人沉溺於澄心虛無，耽著于空性，害怕有相，不念眾生，所以沒有凈土。而大乘（指菩薩乘）是有的。《悲華經》中說，阿彌陀佛（Amitabha，西方極樂世界的教主）過去是轉輪王，名叫無諍念。他有千個兒子，在寶藏佛（Ratnagarbha Buddha）那裡發菩提心，選擇了西方極樂凈土。諸經中知名的佛、菩薩、聲聞等，都是他過去的千個兒子。
【English Translation】 English version: Although 'conditioned action' (Yuwei, purposeful and contrived action) is false, without it, the work of cultivation cannot be accomplished. Although 'unconditioned action' (Wuwei, a state of purposelessness and naturalness) is real, if one clings to it, the wisdom-mind cannot be clear. The scriptures say, 'To dislike and renounce the merits of conditioned action is the work of a demon; to delight in and cling to the merits of unconditioned action is also the work of a demon.' Furthermore, the sages' gathering of thoughts is called 'inner,' while ordinary people's wandering thoughts are called 'outer.' If one considers running outward as distraction and dwelling inward as concentration, this is again being led by inner and outer, and is not the true meaning of the Samadhi of mindfulness of the Buddha, which is to gather the mind. The Venerable Kumarajiva, in his commentary on the Vimalakirti Sutra, says that there was a woman from a foreign country whose body was golden. A son of a wealthy man, named Datamutra, invited her into a bamboo grove with a thousand pieces of gold. Manjushri Bodhisattva transformed into a white-clothed scholar adorned with precious garments. When the woman saw him, greed arose in her heart. Manjushri said, 'If you want to obtain this garment, you should arouse the Bodhi-mind.' The woman asked, 'What is the Bodhi-mind?' Manjushri said, 'Your body is it.' The woman asked, 'How is that?' Manjushri said, 'The nature of Bodhi is emptiness, and your body is also emptiness.' This woman had planted many good roots with Kashyapa Buddha, extensively cultivating wisdom. Upon hearing these words, she attained the non-origination forbearance. Manjushri showed her the faults of desire, and then, together with the wealthy man's son, entered the bamboo grove. He manifested his own body as dead, swollen, decaying, and stinking. The wealthy man's son was greatly frightened and went to the Buddha. The Buddha preached the Dharma to him, and he also attained the Dharma-forbearance. Just as one observes the true nature of one's own body, one should observe the Buddha in the same way. Then all 'conditioned action' is 'unconditioned action,' and all 'inner and outer' are neither 'inner nor outer.' Being in 'existence,' one has never truly possessed; being in 'non-existence,' one has never truly been empty. Why worry that the Buddha has form and the mind has thoughts? The Ninth Gate: This Life, Other Lives, One Thought, Ten Thoughts Question: Human life is as fleeting as a spark from a stone or a flash of lightning. If one misses the opportunity in a single thought, regret will be of no avail. Those who cultivate the Way cannot even be close to their own minds, let alone be close to their bodies, and even less to things outside the body. I am constantly worried that the outgoing breath will not return and will belong to the next life. Like a tumbleweed in a strong wind, I drift aimlessly, not knowing where to go. I hope you can reveal the plan for cultivating for an entire lifetime, as well as the excellence of being reborn in the Pure Land, and the greatness of its merits. Those of the Two Vehicles (referring to the Hearer Vehicle and Solitary Realizer Vehicle) are immersed in purifying the mind and emptiness, clinging to emptiness, fearing forms, and not thinking of sentient beings, so they do not have a Pure Land. But the Great Vehicle (referring to the Bodhisattva Vehicle) does have it. The Karunapundarika Sutra says that Amitabha Buddha (Amitabha, the lord of the Western Pure Land of Ultimate Bliss) was formerly a Chakravartin King named Wu Zheng Nian. He had a thousand sons, and at Ratnagarbha Buddha's (Ratnagarbha Buddha) place, he aroused the Bodhi-mind and chose the Western Pure Land of Ultimate Bliss. The famous Buddhas, Bodhisattvas, Hearers, etc., in the sutras are all his thousand sons from the past.
也。太子不瞬。觀音也。次摩尼。勢至也。次王眾。文殊也。次能伽奴。即金剛智慧光明菩薩。次無畏。即蓮華尊如來。次庵婆羅。即虛空光明菩薩。次善臂。即師子香菩薩。次泯圖。即普賢也。次密蘇。阿閦佛也。密蘇發心已來。行時步步心心數法。常念諸佛今登正覺生妙樂剎焉。吾謂經行廣陌徒步幽林固當如密蘇之見。即鳴珂入仗動珮朝天。肅肅羽儀骎骎車馬。又安得不用心於步步間哉。夫含齒戴髮死生交際。未有無出入息者。世人多以寶玉木槵等為數珠。吾以出入息爲念珠焉。稱佛名號隨之於息。有大恃怙。安懼一息不還即屬後世者哉。余行住坐臥常用此珠。縱昏寐含佛而寢。覺即續之。必于夢中得見彼佛。如鉆燧煙飛。火之前相。夢之不已三昧成焉。面睹玉毫。親蒙授記。萬無一失也。子宜勉之。又問。一念十念往生凈土。何者為正。對。一念往生。住不退地。此為正也。如佛說謗佛毀經打僧罵尊。五逆四重皆一念惡業成。墮無間獄如箭射。今唸佛生凈土亦一念善業成。登極樂土如臂屈前。一念五陰滅后。一念五陰生。如蠟印印泥印壞文成。不須兩念。愛酪沙彌生一念愛心。後生酪中作蟲。大薩婆長者妻坐對明鏡自愛其身。海風破船生故尸中作蟲。斯皆一念也。大無量壽經明一念唸佛皆得往生。觀經十念為遘
【現代漢語翻譯】 現代漢語譯本： 『也』，指的是太子不眨眼地注視著。『觀音』，指的是勢至菩薩。『次摩尼』，指的是勢至菩薩。『次王眾』，指的是文殊菩薩。『次能伽奴』，就是金剛智慧光明菩薩。『次無畏』，就是蓮華尊如來（Rulai，如來是佛的稱號之一）。『次庵婆羅』，就是虛空光明菩薩。『次善臂』，就是師子香菩薩。『次泯圖』，就是普賢菩薩。『次密蘇』，指的是阿閦（chù）佛（Akshobhya Buddha）。密蘇自從發心以來，行走時每一步、每一個念頭都在數著佛法，常常想著諸佛現在已經證得正覺，生於美妙快樂的凈土。我認為經行於廣闊的田野，徒步于幽靜的樹林，本來就應當像密蘇那樣。即使是鳴珂入仗，佩玉朝天，莊嚴肅穆的儀仗，奔馳的車馬，又怎麼能不在每一步之間用心呢？ 凡是長著牙齒，頂著頭髮的人，從出生到死亡，沒有誰沒有呼吸的。世人大多用寶玉、木槵（huán）等作爲念珠，我用出入息作爲念珠。稱念佛的名號，隨著呼吸進行，有很大的依靠，哪裡會害怕一口氣不來就屬於後世呢？我無論行走、站立、坐著、躺著，都常用這串念珠。即使昏睡，也含著佛號入睡，醒來就繼續念。一定會在夢中見到佛，就像鉆木取火，煙是火的前兆一樣。夢見佛不止一次，三昧（sānmèi，佛教用語，指心神安定，進入冥想狀態）就會成就。親眼見到佛的玉毫（yù háo，指佛眉間白毫），親自蒙受佛的授記，萬無一失。你應當努力修行。 又問：『一念或十唸佛號，哪種方式往生凈土才是正確的？』 回答：『一念往生，就能住在不退轉之地，這才是正確的。』就像佛所說，誹謗佛、毀壞佛經、毆打僧人、辱罵尊者，五逆罪（殺父、殺母、殺阿羅漢、破和合僧、出佛身血）和四重罪（比丘的四種根本戒律：殺、盜、淫、妄）都是一念惡業造成的，墮入無間地獄就像箭射一樣迅速。現在念佛往生凈土，也是一念善業造成的，登上極樂凈土就像屈臂向前一樣容易。一念五陰（色、受、想、行、識）滅后，一念五陰生，就像蠟印印在泥上，印壞了文字就成了，不需要兩念。愛酪沙彌（shāmí，小沙彌）生起一念愛心，後來就轉生在乳酪中作蟲。大薩婆長者的妻子坐在明鏡前，自我愛戀，海風吹破船隻后，就轉生在自己的屍體中作蟲。這些都是一念造成的。大無量壽經（Amitayus Sutra）中說明，一念唸佛都能往生。觀經（Visualization Sutra）中的十念，是爲了遇到...
【English Translation】 English version: 'Ye', refers to the prince watching without blinking. 'Guanyin' (Avalokiteśvara), refers to the Bodhisattva Mahasthamaprapta. 'Ci Moni', refers to the Bodhisattva Mahasthamaprapta. 'Ci Wangzhong', refers to the Manjushri Bodhisattva. 'Ci Nengjialu', is the Vajra Wisdom Light Bodhisattva. 'Ci Wuwei', is the Lotus Honored Tathagata (Rulai, one of the titles of the Buddha). 'Ci Anpoluo', is the Void Light Bodhisattva. 'Ci Shanbi', is the Lion Fragrance Bodhisattva. 'Ci Mintu', is the Samantabhadra Bodhisattva. 'Ci Misu', refers to Akshobhya Buddha (Akshobhya Buddha). Since Misu made his vow, every step and every thought he took while walking was counting the Dharma, constantly thinking that the Buddhas have now attained perfect enlightenment and are born in the wonderful and joyful Pure Land. I believe that walking in the vast fields and walking in the quiet forests should be like Misu. Even when the bells ring to enter the battle and the jade pendants jingle in court, the solemn ceremony and the galloping horses, how can one not be mindful in every step? All those with teeth and hair, from birth to death, have breath. Most people use precious stones, Sapindus seeds (wooden beads), etc., as prayer beads, but I use the breath as prayer beads. Reciting the Buddha's name along with the breath provides great reliance, so why fear that one breath will not return and belong to the next life? I often use these beads whether walking, standing, sitting, or lying down. Even when drowsy, I fall asleep with the Buddha's name in my mouth, and continue reciting when I wake up. I will surely see the Buddha in my dreams, just as smoke is a precursor to fire when drilling wood to make fire. If you dream of the Buddha more than once, samadhi (sānmèi, a Buddhist term referring to a state of mental stability and meditation) will be achieved. You will personally see the Buddha's urna (yù háo, the white hair between the Buddha's eyebrows) and receive the Buddha's prediction, without any chance of failure. You should strive to cultivate. Someone asked: 'Which way of reciting the Buddha's name, with one thought or ten thoughts, is the correct way to be reborn in the Pure Land?' The answer is: 'Rebirth with one thought allows one to dwell in the state of non-retrogression, and this is the correct way.' Just as the Buddha said, slandering the Buddha, destroying the scriptures, beating monks, and cursing the venerable ones, the five heinous crimes (killing one's father, killing one's mother, killing an Arhat, disrupting the Sangha, and shedding the Buddha's blood) and the four major offenses (the four fundamental precepts of a Bhikshu: killing, stealing, sexual misconduct, and lying) are all caused by one thought of evil, and falling into the Avici Hell is as swift as an arrow. Now, reciting the Buddha's name to be reborn in the Pure Land is also caused by one thought of good, and ascending to the Land of Ultimate Bliss is as easy as bending an arm forward. After one thought of the five skandhas (form, feeling, perception, volition, consciousness) ceases, one thought of the five skandhas arises, just like a wax seal imprinted on mud, the seal is broken and the text is formed, there is no need for two thoughts. The novice monk who loved cheese (shāmí, a young novice monk) gave rise to one thought of love, and was later reborn as a worm in the cheese. The wife of the elder Mahasattva sat in front of a bright mirror, loving herself, and after the sea wind broke the ship, she was reborn as a worm in her own corpse. These are all caused by one thought. The Amitayus Sutra (Amitayus Sutra) states that reciting the Buddha's name with one thought allows one to be reborn. The ten recitations in the Visualization Sutra (Visualization Sutra) are for encountering...
疾尪羸力微心劣。故十稱以助其一念。若心盛不昧。一念生焉。猶植絲髮其茂百圍也。
是心是佛是心作佛門第十
問。經明是心是佛。是心作佛。何用遠稱彌陀。存想極樂。自外而求耶。對。子所引經。觀經也。正明念阿彌陀佛。以唸佛故。彼佛從想生。故云是心是佛。安得竊取彌陀之觀。反噬彌陀之心。若都不念佛而是心是佛。亦應不想惡而是心是惡。彼既不然。此亦焉可。況極樂國彌陀至尊。十萬億之須彌山王不與眼根為障礙(者以)恒河沙之光明相好由佛願力而想成(故也。由佛願力者。謂佛身是佛自願力所成。而想成者謂彼佛自願力所成之身。由我現前心想顯現)。屈臂即得往生。寧計彼方之遠近也。問。魔光佛光。自觀他觀。邪正混雜。愿一一示之。對。依想而現曰自曰正。不依想現曰他曰邪。謂本想白毫。白毫不現。未想紺目。紺目現。乖其本心。況諸想歟。又魔火有影耀眼。佛光無影耀眼。楞伽云。照耀如盛火。光明悉遍至。熾𦦨不壞目。又真光令唸佛人身心澄渟。清凈偽光令唸佛人躁動恍惚。涅槃經。澄渟清凈即真解脫。又問。至人無思而今用想。豈不謬哉。對。大威德陀羅尼經。超過有結。應發欲心想無慾事。今例之。欲修唸佛。應發想心想無想事。方等賢護經。惡欲想女夢見女。
【現代漢語翻譯】 現代漢語譯本 體弱多病，力量微薄，內心怯懦，所以要十聲稱念來幫助生起一念。如果內心強盛而不昏昧，一念就能生起，就像種植一根頭髮，最終能長成百圍粗的大樹一樣。
是心是佛是心作佛 第十
問：經典明明說『是心是佛』，『是心作佛』，為什麼還要遠稱阿彌陀佛（Amitabha，音譯名，意為無量光），存想極樂世界（Sukhavati，音譯名，意為安樂世界），向外尋求呢？ 答：你所引用的經典，是《觀經》（《觀無量壽經》的簡稱）啊。正是爲了說明念阿彌陀佛，因爲念佛的緣故，彼佛從觀想中產生，所以說『是心是佛』。怎麼能竊取觀想阿彌陀佛的方法，反而反過來否定念阿彌陀佛的心呢？如果都不念佛，而是『是心是佛』，也應該不想惡事，而是『是心是惡』。既然那樣不行，這樣又怎麼可以呢？況且極樂世界的阿彌陀佛至尊至上，十萬億個須彌山王（Sumeru，佛教宇宙觀中的山名）也不能阻礙眼根（因為）恒河沙數般的光明相好，是由佛的願力而觀想成就的（因為佛身是佛自己願力所成就，而觀想成就，是指彼佛自己願力所成就的身，由我現前的心想顯現）。屈臂之間就能往生，哪裡需要計較那個地方的遠近呢？ 問：魔光和佛光，自觀和他觀，邪正混雜，希望一一指明。 答：依靠觀想而顯現的，叫做『自』，叫做『正』；不依靠觀想而顯現的，叫做『他』，叫做『邪』。比如本來想觀想白毫相（Urna，佛眉間白毫），白毫相卻不顯現；沒有想觀想紺目（佛眼），紺目卻顯現，這違背了本心，更何況其他的觀想呢？而且魔火有影子，會耀眼；佛光沒有影子，也會耀眼。《楞伽經》（《楞伽阿跋多羅寶經》的簡稱）說：『照耀如盛火，光明悉遍至，熾盛不壞目。』而且真光能使唸佛人的身心澄澈平靜，清凈；偽光能使唸佛人躁動恍惚。《涅槃經》（《大般涅槃經》的簡稱）說：『澄渟清凈即真解脫。』 又問：至人無思無慮，而現在卻要用觀想，豈不是謬誤嗎？ 答：《大威德陀羅尼經》（Mahābala-nāma-dhāraṇī-sūtra）說：『超過有結，應發欲心想無慾事。』現在可以類比，想要修習唸佛，應該發起觀想的心，觀想沒有觀想的事。《方等賢護經》（Bhadrakalpa-sūtra）說：『惡欲想女夢見女。』
【English Translation】 English version Weak and sickly, with feeble strength and a timid heart, therefore, one needs to recite ten times to aid in generating a single thought. If the heart is strong and not obscured, a single thought can arise, just as planting a single strand of hair can eventually grow into a tree with a circumference of a hundred spans.
This Mind is Buddha, This Mind Makes Buddha, Chapter Ten
Question: The scriptures clearly state 'This mind is Buddha,' and 'This mind makes Buddha.' Why then should we remotely recite Amitabha (Amitabha, transliteration, meaning immeasurable light) and contemplate the Pure Land (Sukhavati, transliteration, meaning land of bliss), seeking externally? Answer: The scripture you cite is the Contemplation Sutra (short for the Sutra of Contemplation on Immeasurable Life). It precisely explains the recitation of Amitabha Buddha. Because of reciting the Buddha, that Buddha arises from contemplation. Therefore, it says, 'This mind is Buddha.' How can one steal the method of contemplating Amitabha and then turn around and negate the mind that recites Amitabha? If one does not recite the Buddha at all but says 'This mind is Buddha,' then one should also not think of evil but say 'This mind is evil.' Since that is not the case, how can this be? Moreover, Amitabha Buddha in the Land of Ultimate Bliss is supreme and venerable. A hundred thousand myriad Sumeru mountains (Sumeru, the name of a mountain in Buddhist cosmology) cannot obstruct the eye faculty (because) the light and auspicious marks like the sands of the Ganges River are accomplished through the power of the Buddha's vows (because the Buddha's body is accomplished by the Buddha's own vows, and 'accomplished through contemplation' means that the body accomplished by that Buddha's own vows is manifested by my present mind's contemplation). One can be reborn there with the mere bending of an arm. Why should one be concerned about the distance of that place? Question: Demonic light and Buddha light, self-contemplation and other-contemplation, are mixed with right and wrong. I hope you can clarify them one by one. Answer: What appears based on contemplation is called 'self' and 'right'; what appears not based on contemplation is called 'other' and 'evil.' For example, one originally intends to contemplate the white hair mark (Urna, the white hair between the Buddha's eyebrows), but the white hair mark does not appear; one did not intend to contemplate the dark blue eyes (of the Buddha), but the dark blue eyes appear. This violates the original mind, let alone other contemplations. Moreover, demonic fire has shadows and is dazzling; Buddha light has no shadows and is also dazzling. The Lankavatara Sutra (short for the Lankavatara Sutra) says: 'Shining like a blazing fire, the light reaches everywhere, blazing without harming the eyes.' Furthermore, true light makes the body and mind of the person reciting the Buddha clear and tranquil, pure; false light makes the person reciting the Buddha restless and distracted. The Nirvana Sutra (short for the Mahayana Nirvana Sutra) says: 'Clear and tranquil is true liberation.' Question: A perfected person is without thought, but now we use contemplation. Isn't this a mistake? Answer: The Mahabala-nāma-dhāraṇī-sūtra says: 'Transcending attachments, one should generate a desire mind to contemplate desireless things.' Now, by analogy, if one wants to cultivate mindfulness of the Buddha, one should generate a mind of contemplation to contemplate the absence of contemplation. The Bhadrakalpa-sūtra says: 'Evil desire to contemplate a woman, dreaming of a woman.'
善欲想佛夢見佛。二想名同善惡天隔。不可聞想一概厭之。若果厭之必生無想天。若執無想謗想佛者。永入十方無擇之囹圄。豈有天宮之望乎。況外道天非解脫路。涅槃經。隨聞毒鼓。遠近俱死。此亦如是。隨其撥想。遠近俱墮。經云。或時離地一尺二尺。往返遊行斯之謂矣。夫覆舟載舟。水也。因倒因起。地也。想妄即眾生。想真即諸佛。離想之外更用何焉。般舟云。心起想即癡。無想即涅槃。當知存所想之佛。能想之心。及避想佛以惡取空為無想者。皆癡也。今了佛從想生。無佛無想何癡之有。此觀空三昧。無邪見也。夫至人冥真體寂。虛空其懷。萬法並照。心未嘗有。是則真智無緣可名無念。俗智有緣想念以生。又想不異空。空不異想。第一義中道也。此顯法身矣。空即是想。俗諦也。恒沙萬德皆依俗諦。此顯報身矣。想即是空。真諦也。破二十五有。得二十五三昧。常空常化。和光利物。此顯化身矣。是則以三觀觀三諦。證三德成三身。乃至十種三法有何不可。而欲擯清凈之想。取無想之想耶。楞伽．密嚴皆曰。寧起有見如須彌。不起空見如芥子。謂信有因果。存想念佛。生極樂凈土。撥無因果謗于唸佛。墮阿鼻獄也。吁可畏哉。
高聲唸佛面向西方門第十一
問。方等經修無上深妙禪定。令繼
【現代漢語翻譯】 現代漢語譯本： 善於思念的人會於夢中見到佛（Buddha）。兩種思念，名為善與惡，卻有如天地之隔。不可因為聽到思念就一概厭惡。如果真的厭惡思念，必定會投生到無想天（formless realm）。如果執著于無想，誹謗思念佛陀，將永遠墮入十方無擇地獄（Avici hell）。哪裡還有升入天宮的希望呢？更何況外道天並非解脫的道路。《涅槃經》（Nirvana Sutra）中說，聽到毒鼓的聲音，無論遠近都會死亡。這裡也是如此，隨著撥除思念，無論遠近都會墮落。經中說，『有時離開地面一尺二尺，往返飛行』，說的就是這種情況。好比覆舟和載舟，都是水的作用。因為顛倒而覆舟，因為順應而載舟，都是地的作用。思念妄想就是眾生，思念真理就是諸佛。離開思念之外，還能用什麼呢？《般舟三昧經》（Pratyutpanna Samadhi Sutra）說，心中生起思念就是愚癡，沒有思念就是涅槃（Nirvana）。應當知道，執著于所思念的佛，能思念的心，以及爲了避免思念佛陀而錯誤地執取空性作為無想的人，都是愚癡的。現在明白了佛是從思念中產生的，沒有佛，沒有思念，哪裡還有什麼愚癡呢？這是觀空三昧（emptiness samadhi），沒有邪見。達到真理的人，與真理的本體融為一體，寂靜無為，心懷虛空，萬法並照，心中從未有過任何執著。這就是真智，沒有緣由可以稱之為無念。世俗的智慧有緣由，想念由此而生。而且想不異於空，空不異於想，這是第一義諦的中道。這顯示了法身（Dharmakaya）。空即是想，這是俗諦（conventional truth）。恒河沙數般的功德都依賴於俗諦，這顯示了報身（Sambhogakaya）。想即是空，這是真諦（ultimate truth）。破除二十五有（twenty-five realms of existence），得到二十五三昧（twenty-five samadhis），常空常化，和光同塵，利益眾生。這顯示了化身（Nirmanakaya）。這就是用三觀（three contemplations）觀察三諦（three truths），證得三德（three virtues），成就三身（three bodies），乃至十種三法（ten kinds of threefold dharmas）又有什麼不可以的呢？為什麼要摒棄清凈的思念，而取無想的思念呢？《楞伽經》（Lankavatara Sutra）和《密嚴經》（Ghanavyuha Sutra）都說，寧願生起有見如須彌山（Mount Sumeru），也不要生起空見如芥子。意思是說，相信有因果，存想念佛，就能往生極樂凈土（Sukhavati）。撥除因果，誹謗唸佛，就會墮入阿鼻地獄（Avici hell）。唉，多麼可怕啊！
高聲唸佛面向西方門第十一
問：《方等經》（Vaipulya Sutra）修習無上深妙的禪定，令繼續...
【English Translation】 English version: A person who is good at contemplating will see the Buddha (Buddha) in a dream. Two kinds of contemplation, named good and evil, are as different as heaven and earth. One should not hate all thoughts just because one hears about contemplation. If one truly hates contemplation, one will surely be reborn in the Formless Realm (formless realm). If one clings to non-thought and slanders the contemplation of the Buddha, one will be forever cast into the Avici Hell (Avici hell) of the ten directions. Where is there any hope of ascending to the heavenly palace? Moreover, the heavens of external paths are not the path to liberation. The Nirvana Sutra (Nirvana Sutra) says that upon hearing the sound of the poisonous drum, both those near and far will die. It is the same here; following the rejection of thought, both those near and far will fall. The sutra says, 'Sometimes they leave the ground by one or two feet, flying back and forth,' which is what this refers to. It is like an overturned boat and a boat that carries, both are the function of water. Overturning is due to inversion, and carrying is due to compliance, both are the function of the earth. Thinking of delusion is sentient beings, thinking of truth is Buddhas. Apart from thought, what else can be used? The Pratyutpanna Samadhi Sutra (Pratyutpanna Samadhi Sutra) says that when thoughts arise in the mind, it is ignorance; no thought is Nirvana (Nirvana). One should know that those who cling to the Buddha they contemplate, the mind that contemplates, and those who wrongly grasp emptiness as non-thought in order to avoid contemplating the Buddha, are all ignorant. Now it is understood that the Buddha arises from thought; without the Buddha, without thought, where is there any ignorance? This is the contemplation of emptiness samadhi (emptiness samadhi), without wrong views. Those who have attained the truth merge with the essence of truth, silent and inactive, embracing emptiness in their hearts, illuminating all dharmas, with no attachment ever arising in their minds. This is true wisdom, with no cause to be called non-thought. Worldly wisdom has causes, and thoughts arise from them. Moreover, thought is not different from emptiness, and emptiness is not different from thought; this is the Middle Way of the First Noble Truth. This reveals the Dharmakaya (Dharmakaya). Emptiness is thought, this is conventional truth (conventional truth). Countless merits rely on conventional truth, this reveals the Sambhogakaya (Sambhogakaya). Thought is emptiness, this is ultimate truth (ultimate truth). Destroying the twenty-five realms of existence (twenty-five realms of existence), attaining the twenty-five samadhis (twenty-five samadhis), constantly empty and constantly transforming, harmonizing with the world and benefiting beings. This reveals the Nirmanakaya (Nirmanakaya). This is using the three contemplations (three contemplations) to contemplate the three truths (three truths), realizing the three virtues (three virtues), accomplishing the three bodies (three bodies), and what is impossible with even the ten kinds of threefold dharmas (ten kinds of threefold dharmas)? Why reject pure thought and take non-thought? The Lankavatara Sutra (Lankavatara Sutra) and the Ghanavyuha Sutra (Ghanavyuha Sutra) both say, 'Rather arise with views like Mount Sumeru (Mount Sumeru) than arise with empty views like a mustard seed.' This means believing in cause and effect, contemplating and reciting the Buddha's name, and being reborn in Sukhavati (Sukhavati). Rejecting cause and effect and slandering the recitation of the Buddha's name will lead to falling into Avici Hell (Avici hell). Alas, how frightening!
Eleventh: Reciting the Buddha's Name Loudly Facing West
Question: The Vaipulya Sutra (Vaipulya Sutra) cultivates the unsurpassed and profound meditation, causing it to continue...
想白毫兼稱佛號。以祈勝定。然默唸泉澄。三昧自至。何必聲喧里巷。響震山林。然後為道哉。對。聲亦無爽。夫辟散之要。要存於聲。聲之不厲。心竊無定。有五義焉。拔茅連茹乘䇿其後。畢命一對長謝百憂。一也。聲光所及萬禍冰消。功德叢林千山松茂。二也。金容熒煌以散彩。寶華淅瀝而雨空。若指諸掌。皆聲致焉。三也。如牽木石重而不前。洪音發號飄然輕舉。四也。與魔軍戰。旗鼓相望。用聲律于戎軒。以定破於強敵。五也。喧靜兩全。止觀雙運。葉夫佛意。不亦可乎。唸佛三昧序云。功高易進。唸佛為先。夫玄音之扣。塵累每銷。滯情融朗。非天下之至妙。其孰能與於此。華嚴經。寧受無量苦。得聞佛音聲。不受一切樂。而不聞佛名。然則佛聲遠震。開善萌芽。猶春雷之動百草。安得輕誣哉。問。十方凈土皆有如來。面之西向何滯甚耶。對。方等經作如是說。非人師意。豈可謗于方等歟。癡人見觀音十一面。難云。何不安十二面。及隨其語。又難。何不安十一面。將東難西。其謬若此。勝天王經明如來八十種好。中有隨好光明功德。名一切向不揹他。是知佛不可背。常面向於一切眾生。行人一向一切向。無彼此之殊。向背之異。智者大師爰自撫塵。終於耳順。臥必合掌。坐必面西。往生之際令讀四十八愿
【現代漢語翻譯】 現代漢語譯本： 問：想要通過高聲唸誦佛號，同時觀想佛的白毫相（眉間白毫，是佛的三十二相之一），以祈求獲得殊勝的禪定。然而，默唸佛號如同泉水般澄澈，三昧（正定）自然而至，何必在街頭巷尾喧譁，讓聲音響徹山林，然後才算是修行呢？ 答：高聲唸誦也有其妙處。要驅散雜念，關鍵在於聲音。聲音如果不洪亮，心就難以安定。這有五個方面的意義：如同拔茅草，根連著根，互相牽引，最終都能乘上法船；一旦發願，就能長久地告別各種憂愁，這是第一點。聲音和光明所及之處，各種災禍都會像冰雪一樣消融，功德如同叢林般茂盛，這是第二點。佛的金身閃耀著光芒，散發著光彩，寶蓮花淅淅瀝瀝地從空中落下，這些都像指掌一樣清晰可見，都是聲音所致，這是第三點。如同牽引巨大的木頭或石頭，沉重而無法前進，但如果發出洪亮的聲音號令，就能輕飄飄地舉起，這是第四點。與魔軍作戰，旗幟和戰鼓遙相呼應，在戰場上運用聲音的規律，就能戰勝強大的敵人，這是第五點。喧鬧和寂靜兩者兼顧，止觀（止息妄念和觀照真理）同時運用，符合佛的意願，不也是可以的嗎？ 《唸佛三昧序》中說：『功德高而易於進步，唸佛是首要的。』玄妙的聲音一旦響起，塵世的煩惱就會消散，滯澀的情感變得明朗，如果不是天下最精妙的方法，誰能做到這一點呢？《華嚴經》中說：『寧願承受無量的痛苦，也要聽聞佛的聲音；不願享受一切的快樂，而不聽聞佛的名號。』既然如此，佛的聲音遠遠震動，開啟善良的萌芽，就像春雷震動，使百草生長，怎麼能輕易地詆譭它呢？ 問：十方凈土都有如來佛，為什麼（阿彌陀佛）面向西方，有什麼特別的含義嗎？ 答：《方等經》是這樣說的，這不是我個人的意思，怎麼可以誹謗《方等經》呢？愚癡的人看到觀音菩薩有十一面，就問：『為什麼不安十二面？』如果順著他的話說，又會問：『為什麼不安十一面？』想要用東方的道理來反駁西方的道理，謬誤就像這樣。勝天王經中說明如來有八十種隨形好，其中有隨好光明功德，名為『一切向不揹他』。由此可知，佛是不可背離的，永遠面向一切眾生。修行人面向一方，就是面向一切方，沒有彼此的差別，也沒有面向和背離的區別。智者大師從年輕時開始修行，直到晚年，睡覺時必定合掌，坐著時必定面向西方。臨終時，讓人讀誦四十八大愿。
【English Translation】 English version: Question: I wish to combine visualizing the white hair mark (Uṣṇīṣa-keśa, a mark between the eyebrows, one of the thirty-two major marks of a Buddha) with reciting the Buddha's name aloud, in order to pray for attaining superior samādhi (concentration). However, reciting silently is like a clear spring, and samādhi will naturally arise. Why is it necessary to make noise in the streets and alleys, and let the sound reverberate through the mountains and forests, before it can be considered practice? Answer: Reciting aloud also has its merits. The key to dispelling distractions lies in the sound. If the sound is not loud and clear, the mind will be difficult to settle. There are five aspects to this: Like pulling up cogon grass, the roots are connected, pulling each other along, and eventually all can ride the Dharma boat; once a vow is made, one can bid farewell to all kinds of worries for a long time, this is the first point. Wherever the sound and light reach, all kinds of disasters will melt away like ice and snow, and merits and virtues will flourish like a forest, this is the second point. The Buddha's golden body shines with light, scattering radiance, and precious lotus flowers fall from the sky like drizzling rain, all of which are as clear as pointing to the palm of one's hand, and are all caused by sound, this is the third point. Like pulling a huge piece of wood or stone, which is heavy and cannot be moved forward, but if a loud command is issued, it can be lifted lightly, this is the fourth point. When fighting against the demon army, flags and drums echo each other, and using the rhythm of sound on the battlefield can defeat powerful enemies, this is the fifth point. Both noise and silence are taken into account, and cessation (śamatha, stopping wandering thoughts) and contemplation (vipaśyanā, observing the truth) are practiced simultaneously, which is in accordance with the Buddha's intention, isn't it acceptable? The 'Preface to the Samādhi of Buddha Recitation' says: 'Merit is high and easy to advance, and Buddha recitation is the first priority.' Once the profound sound is heard, worldly troubles will dissipate, and stagnant emotions will become clear. If it is not the most exquisite method in the world, who can achieve this? The Avataṃsaka Sūtra says: 'I would rather endure immeasurable suffering than hear the Buddha's voice; I would not enjoy all happiness without hearing the Buddha's name.' Since this is the case, the Buddha's voice resonates far and wide, opening up the sprouts of goodness, just like spring thunder shakes and causes all kinds of plants to grow, how can it be easily slandered? Question: There are Tathāgatas (如來, another name for Buddha) in all ten directions of pure lands, why does (Amitābha Buddha) face the West, is there any special meaning to this? Answer: The Vaipulya Sūtra says so, this is not my personal opinion, how can I slander the Vaipulya Sūtra? A foolish person sees that Avalokiteśvara (觀音, the Bodhisattva of compassion) has eleven faces, and asks: 'Why not put on twelve faces?' If you follow his words, he will ask again: 'Why not put on eleven faces?' Wanting to use the principles of the East to refute the principles of the West, the fallacy is like this. The Superior King Sūtra explains that the Tathāgata has eighty minor marks, among which there is the merit of the light of the minor marks, called 'Always facing, not turning away from others.' From this, it can be known that the Buddha cannot be turned away from, and always faces all sentient beings. A practitioner facing one direction is facing all directions, there is no difference between each other, and there is no difference between facing and turning away. The Great Master Zhiyi (智者大師, a prominent figure in the Tiantai school of Buddhism) began practicing from a young age until his later years, and always put his palms together when sleeping, and always faced the West when sitting. When he was about to pass away, he asked people to recite the Forty-Eight Great Vows.
九品觀章。光明滿山。天樂遰奏。面西之義不亦弘哉。問。般舟之義在何耶。對。梵語般舟。此云現前。謂思惟不已佛現定中。九十日常行者。助般舟之緣。非正釋其義也。問。近代已來誰登養國。既無相報。焉知所詣。對。晉廬山遠法師從佛陀跋陀羅三藏授唸佛三昧。與弟慧持．高僧慧永。朝賢貴士隱逸清信。宗炳．張野．劉遺民．雷次宗．周續之．闕公則等一百二十三人。鑿山銘誓俱生凈土。闕公則愿生而來報。后同誓友人夜在東京白馬寺為公則追忌轉經。於時林殿皆作金色。空中有聲曰。我闕公則也。祈生極樂。今果矣。故來相報。言訖不現。支道林贊曰。大哉闕公。歆虛納靈。神化西域。跡驗東京。徘徊霄虛。流響耀形。豈欽一讚。示以匪冥。虞孝敬贊曰。猗歟公則。先甘法味。知我者希。其道乃貴。金光夜朗。玉顏朝晬。不捨有緣。言告其類。
夢覺一心以明三昧門第十二
問。佛說一切法如夢。未知所念之佛。所生凈土。亦如夢否。若非如夢。則佛在心外。若如夢者。夢中得金覺無所獲。誠恐虛念終歸一妄。對。修唸佛三昧之人。究竟因唸佛而生凈土。如習天眼法。先想珠火等光。想之不已。實發天眼。孰曰妄焉。華嚴經。心佛及眾生。是三無差別。心迷如夢。九法界眾生是矣。心悟如覺。
【現代漢語翻譯】 現代漢語譯本 九品觀章，光明照滿山間，天樂悠揚奏響，面朝西方的意義不是很弘大嗎？ 問：般舟（Pratyutpanna-samadhi，現前三昧）的意義是什麼？ 答：梵語『般舟』，翻譯成這裡的意思是『現前』，指的是思惟佛不已，佛顯現在禪定之中。九十天常常修行的人，是幫助般舟三昧的因緣，不是正面的解釋它的意義。 問：近代以來誰登上了西方極樂世界？既然沒有（回來）相報，怎麼知道他去了哪裡？ 答：晉朝廬山的遠法師（慧遠）從佛陀跋陀羅（Buddhabhadra）三藏那裡接受了唸佛三昧，與他的弟弟慧持、高僧慧永、朝廷賢達貴族、隱士清修之士宗炳、張野、劉遺民、雷次宗、周續之、闕公則等一百二十三人，在山中鑿石發誓，共同往生凈土。闕公則（Que Gongze）發願往生后回來報信。後來，一同發誓的朋友們在東京白馬寺為闕公則追薦忌日而轉經。當時，寺廟的殿堂都變成金色，空中傳來聲音說：『我是闕公則，祈求往生極樂世界，現在已經實現了，所以來相報。』說完就不見了。支道林（Zhi Daolin）讚歎說：『偉大啊，闕公則！虛心接受神靈，神化于西方極樂世界，事蹟應驗于東京。徘徊於天空，流傳聲音，光芒照耀形體。豈止是欽佩一次讚歎，這是爲了昭示不是虛妄。』虞孝敬（Yu Xiaojing）讚歎說：『美啊，闕公則！先品嚐到佛法的美味，瞭解我的人很少，他的道義才顯得珍貴。金光在夜晚照亮，玉容在早晨煥發光彩。不捨棄有緣之人，用語言告知同類。』
夢覺一心以明三昧門第十二 問：佛說一切法如夢，不知道所念的佛，所往生的凈土，也如夢嗎？如果不是如夢，那麼佛就在心外；如果如夢，那麼夢中得到金子，醒來后什麼也得不到。實在擔心虛妄的念頭最終歸於一場虛妄。 答：修唸佛三昧的人，最終會因爲念佛而往生凈土，就像學習天眼法，先想像珠火等光，不斷地想像，真的會生出天眼。誰說這是虛妄呢？《華嚴經》說：『心、佛及眾生，是三無差別。』心迷的時候就像做夢，九法界的眾生就是這樣；心悟的時候就像覺醒。
【English Translation】 English version Viewing Chapters on the Nine Grades. The light fills the mountains. Heavenly music is played. Isn't the meaning of facing west grand? Question: What is the meaning of Pratyutpanna-samadhi (般舟, Pratyutpanna-samadhi, Samadhi of Encountering Buddhas of the Present)? Answer: The Sanskrit word 'Pratyutpanna' (般舟) translates here as 'present'. It refers to constantly contemplating the Buddha, with the Buddha appearing in samadhi. Those who practice diligently for ninety days assist the conditions for Pratyutpanna-samadhi, but this is not a direct explanation of its meaning. Question: Who has ascended to the Pure Land in recent times? Since there has been no report (back), how do we know where they went? Answer: During the Jin Dynasty, Dharma Master Huiyuan (遠法師) of Mount Lu received the Buddha-name Recitation Samadhi from Tripitaka Master Buddhabhadra (佛陀跋陀羅). Together with his younger brother Huichi, the eminent monk Huiyong, virtuous officials, reclusive scholars, and devout believers such as Zong Bing, Zhang Ye, Liu Yimin, Lei Cizong, Zhou Xuzhi, and Que Gongze (闕公則), a total of one hundred and twenty-three people, they carved an oath into the mountain, vowing to be reborn together in the Pure Land. Que Gongze vowed to return and report after being reborn. Later, friends who had taken the same oath held a memorial service for Que Gongze at the White Horse Temple in Tokyo, chanting scriptures. At that time, the temple halls all turned golden, and a voice in the air said: 'I am Que Gongze. I prayed to be reborn in the Land of Ultimate Bliss, and now it has been fulfilled, so I have come to report.' After speaking, he disappeared. Zhi Daolin (支道林) praised: 'Great is Que Gongze! Humbly receiving the divine, transforming in the Western Pure Land, his deeds verified in Tokyo. Hovering in the sky, his voice echoes, his form shines. It is not just one admiration, but a demonstration that it is not illusory.' Yu Xiaojing (虞孝敬) praised: 'Excellent is Que Gongze! First tasting the flavor of the Dharma, few understand me, so his path is precious. Golden light shines at night, jade countenance glows in the morning. Not abandoning those with affinity, he tells his kind.'
Awakening from Dreams and Focusing the Mind to Illuminate the Samadhi Gate, Chapter Twelve Question: The Buddha said that all dharmas are like dreams. I don't know if the Buddha being contemplated and the Pure Land being reborn into are also like dreams? If it is not like a dream, then the Buddha is outside the mind; if it is like a dream, then obtaining gold in a dream yields nothing upon awakening. I am truly afraid that illusory thoughts will ultimately return to delusion. Answer: Those who cultivate the Buddha-name Recitation Samadhi will ultimately be reborn in the Pure Land through reciting the Buddha's name, just like practicing the power of the divine eye. First, imagine the light of jewels and fire, and by constantly imagining, the divine eye will actually develop. Who says this is illusory? The Avatamsaka Sutra says: 'The mind, the Buddha, and sentient beings are three without difference.' When the mind is deluded, it is like dreaming; the sentient beings of the nine realms are like this. When the mind is enlightened, it is like awakening.
諸佛法界是也。迷悟秪在於一心。夢覺曾無于兩轍。經謂。了妄本自真。則見盧舍那。縱夢妄亦何爽哉。
念三身佛破三種障門第十三
問。佛有三身。如何憶念。對。佛三身。非一異。法身如月。報身如月光。化身如水中月影。不可言一。萬水之月常差。不可言多。虛空之月常一。如伊字三點。摩醯三目。縱橫並別皆不可議。經云。或現小身丈六八尺。皆眾生心水中佛也。佛尚無形。豈有二哉。凈國薉土亦自彼耳。又佛身從止觀生。止觀不均。其障必起。唸佛之人修止心沈。昏闇障起。障化身佛。須以觀心䇿之。唸白毫火。破昏闇障也。修觀心浮。無惡不造。障報身佛。還修于止。止一切惡。念諸佛昔因恒沙功德智慧圓滿酬因曰報。破惡念障也。若二邊障動詭狀殊形。萬相紛綸兩賊強耎。障法身佛。以中道第一義空破之。偈曰。無色無形相。無根無住處。不生不滅故。敬禮無所觀。所觀之理如毗嵐猛風吹散重云。顯明法身清凈寶月。破逼惱障也。應病與藥不其然歟(自注。此智者所解。未曾見諸師有此妙釋)。我既化人。人亦化物。物我俱成。三昧彌興。眾生無盡。三昧不絕也。已上六門是念現在阿彌陀佛。以通三世之意。廣如安樂集．十疑論．咸法師釋群疑論．往生傳．稠禪師法寶義論所解。亦如飛
【現代漢語翻譯】 現代漢語譯本： 諸佛的法界就是這樣。迷惑和覺悟只在於一心。夢境和覺醒之間沒有兩樣。經書上說：『了悟虛妄的本性就是真實』，就能見到盧舍那佛（Vairocana，報身佛）。即使在夢中的虛妄又有什麼妨礙呢？
第十三 念三身佛破三種障門
問：佛有三身（Trikaya，即法身、報身、化身），應該如何憶念？ 答：佛的三身，既非一體，也非異體。法身（Dharmakaya）如月亮，報身（Sambhogakaya）如月光，化身（Nirmanakaya）如水中的月影。不能說它們是一體的，因為萬水中的月亮各不相同；也不能說它們是多體的，因為虛空中的月亮始終是一個。就像『伊』字的三點，摩醯首羅天（Mahesvara）的三隻眼睛，縱橫並列都不可思議。經書上說：『或者顯現小身，或者丈六金身』，這些都是眾生心中水中的佛。佛尚且沒有固定的形相，哪裡會有兩個呢？凈土（Pure Land）和穢土（Impure Land）也都是各自顯現的罷了。而且佛身是從止觀（Samatha-vipassana，奢摩他和毗婆舍那）中產生的，止觀不平衡，障礙必然產生。唸佛的人如果修止而內心沉沒，昏暗的障礙就會產生，從而障礙化身佛。需要用觀心來策勵它，唸白毫光（urna，佛眉間白毫放出的光芒）的火焰，就能破除昏暗的障礙。如果修觀而內心浮動，就會無惡不作，從而障礙報身佛。還需要修止，止息一切惡行，念諸佛過去世恒河沙數般的功德智慧圓滿，酬報因果就叫做報身。破除惡唸的障礙。如果二邊的障礙發動，出現奇異的形狀，各種現象紛繁複雜，就像兩個強弱不等的賊寇，就會障礙法身佛。用中道第一義空（the Middle Way, the ultimate truth of emptiness）來破除它。偈頌說：『沒有顏色沒有形狀，沒有根源沒有住處，不生不滅的緣故，恭敬頂禮無所觀』。所觀的道理就像毗嵐猛風（violent wind）吹散厚重的雲層，顯現出法身清凈的寶月，破除逼惱的障礙。應病與藥不就是這樣嗎？（自注：這是智者大師（Zhiyi）的解釋，我從未見過其他法師有如此精妙的解釋）。我既然能感化他人，他人也能感化我，物我雙方都成就，三昧（Samadhi，禪定）更加興盛，眾生沒有窮盡，三昧也不會斷絕。
以上六門是念現在阿彌陀佛（Amitabha）的法門，以通達三世的意義。詳細內容見《安樂集》、《十疑論》、《咸法師釋群疑論》、《往生傳》、《稠禪師法寶義論》的解釋，也像飛……
【English Translation】 English version: Such is the Dharmadhatu (realm of Dharma) of all Buddhas. Delusion and enlightenment lie solely in one's mind. Dreams and awakenings are not two separate paths. The Sutra says, 'Understanding the illusory nature is inherently true,' then one sees Vairocana (the Reward Body Buddha). Even if it's a delusion in a dream, what harm is there?
Chapter 13: Contemplating the Three Bodies of the Buddha to Break Through the Three Obstacles
Question: The Buddha has three bodies (Trikaya: Dharmakaya, Sambhogakaya, Nirmanakaya). How should one contemplate them? Answer: The three bodies of the Buddha are neither one nor different. The Dharmakaya (Body of Essence) is like the moon, the Sambhogakaya (Body of Bliss) is like moonlight, and the Nirmanakaya (Body of Transformation) is like the moon's reflection in water. One cannot say they are one, as the moon in myriad waters differs. One cannot say they are many, as the moon in the sky is always one. Like the three dots of the 'I' character, or the three eyes of Mahesvara (Shiva), their arrangement and distinction are inconceivable. The Sutra says, 'Sometimes appearing as a small body, sometimes as a sixteen-foot body,' all are Buddhas in the water of sentient beings' minds. The Buddha has no fixed form, so how could there be two? Pure Lands (Sukhavati) and impure lands (Saha World) are also manifestations of each. Furthermore, the Buddha's body arises from Samatha-vipassana (calm abiding and insight meditation). If Samatha-vipassana is unbalanced, obstacles will inevitably arise. If one who recites the Buddha practices Samatha and the mind sinks, the obstacle of darkness arises, obstructing the Nirmanakaya Buddha. One must use Vipassana to encourage it, contemplating the flame of the urna (the white curl of hair between the Buddha's eyebrows), breaking through the obstacle of darkness. If one practices Vipassana and the mind becomes agitated, one will commit all kinds of evil, obstructing the Sambhogakaya Buddha. One must return to practicing Samatha, ceasing all evil, contemplating the immeasurable merits and wisdom of all Buddhas in past lives, the fulfillment of causes and conditions is called the Reward Body. Break through the obstacle of evil thoughts. If the obstacles of the two extremes arise, manifesting strange shapes, with myriad phenomena in confusion, like two thieves of varying strength, they will obstruct the Dharmakaya Buddha. Use the Middle Way, the ultimate truth of emptiness (Sunyata), to break through it. The verse says, 'Without color, without form, without root, without dwelling place, without birth, without death, therefore, reverently bow to that which is unobservable.' The principle of what is observed is like a violent wind (Vilandara) blowing away heavy clouds, revealing the clear and pure treasure moon of the Dharmakaya, breaking through the obstacle of affliction. Isn't this like giving medicine according to the illness? (Self-note: This is Zhiyi's (Great Master Zhiyi) explanation; I have never seen such a wonderful explanation from other masters). Since I can transform others, others can also transform me. Both self and others are accomplished, Samadhi (meditative absorption) flourishes, sentient beings are inexhaustible, and Samadhi will not cease.
The above six gates are the methods of contemplating Amitabha (the Buddha of Infinite Light) in the present, to understand the meaning of the three times. For detailed information, see the explanations in the 'Collection of Peace and Joy,' 'Ten Doubts,' 'Master Xian's Explanation of Doubts,' 'Biographies of Rebirth,' and 'Master Chou's Treatise on the Meaning of the Dharma Treasure,' also like flying...
錫先撰無上深妙禪門傳集法寶一卷廣明。
寶王論中
唸佛三昧寶王論(卷下)
念過去佛因果相同門第十四
問。所念之佛窮玄極聖。尊號如來。而能念人尚在凡位。安得竊同正覺哉。對。三昧海經。所念之佛。如出胎師子王。喻佛果也。能唸佛人。如在胎師子王。喻佛子也。威神相繼佛何異焉。法鼓經。消毒王藥涂鼓。以桴擊之。能令毒箭聲下跳出。平復如故。若聞釋迦牟尼佛名及聞信方廣比丘名。能令身中三毒之箭聲下跳出。釋迦即過去佛。果也。比丘即方廣人。因也。滅罪相同其義一也。法華三昧師資傳五卷中說。隋南嶽思大禪師有弟子大善。時衡陽內史鄭僧杲。素非深信。嘗會出獵。圍鹿數十頭。謂縣令陳正業曰。公常稱大善禪師有慈悲力。其如此鹿何。正業即率左右數人齊稱南無大善禪師一聲。群鹿飛空而出。與觀音神力復何異哉。若不侮聖人之言。則唸佛三昧殄魔息災。猶金之在冶矣。
無心念佛理事雙修門第十五
問。專面一方而圓念三世。謹聞幽義矣。然有念則有生滅。安得與勝天王以無所念心而修唸佛之旨同焉。對。無念之說。人多泣岐。不細精研猶恐迷徑。今以理事門辯之。理門者謂真無念。即此念而本無。何者。佛從念生。心即是佛。如刀不自割。指
【現代漢語翻譯】 現代漢語譯本： 錫先撰《無上深妙禪門傳集法寶》一卷廣明。
《寶王論》中
《唸佛三昧寶王論》(卷下)
念過去佛因果相同門第十四
問：所念之佛窮極玄妙，至聖至尊，尊號如來（Tathagata）。而能唸佛之人尚在凡夫之位，怎能僭越而與正覺（Sammasambuddha）相同呢？ 答：《三昧海經》說：所念之佛，如出胎的獅子王，比喻佛果（Buddha-phala）。能唸佛之人，如在胎的獅子王，比喻佛子（Buddha-putra）。威神之力相繼，佛與佛子有何差異呢？《法鼓經》說：用消毒王藥塗在鼓上，用鼓槌敲擊它，能使毒箭的聲音應聲跳出，恢復如初。如果聽聞釋迦牟尼佛（Sakyamuni Buddha）的名號，以及聽聞信方廣比丘（Bhiksu）的名號，能使身中三毒之箭應聲跳出。釋迦牟尼佛即過去佛，是果。方廣比丘即方廣之人，是因。滅罪相同，其意義是一樣的。《法華三昧師資傳》五卷中說：隋朝南嶽思大禪師（Dhyana Master Si of Nanyue）有弟子大善。當時衡陽內史鄭僧杲，向來不甚深信佛法。曾經一起出獵，圍住幾十頭鹿，對縣令陳正業說：您常常稱讚大善禪師有慈悲之力，這些鹿又該如何呢？陳正業就率領左右幾個人，齊聲稱念『南無大善禪師』一聲，群鹿便飛空而去。這與觀音（Avalokitesvara）的神力又有何不同呢？如果不輕侮聖人的話語，那麼唸佛三昧（Buddha-samadhi）就能消滅邪魔，止息災難，就像金子在冶煉中一樣。
無心念佛理事雙修門第十五
問：專心面向一方，而圓滿唸誦三世諸佛，已經領會了其中的幽深含義。然而有念就有生滅，怎能與勝天王（King Srongtsen Gampo）以無所念的心來修習唸佛的宗旨相同呢？ 答：關於無念的說法，人們大多誤入歧途。如果不仔細精研，恐怕會迷失方向。現在用理事二門來辨析它。理門是指真無念，即此念本來就是無。為什麼呢？佛從念而生，心即是佛，如同刀不能自己割自己一樣。
【English Translation】 English version: Xi Xian compiled and widely elucidated the one-volume 'Supreme and Profound Chan Gate Transmission Collection of Dharma Treasures'.
From the 'Treatise on the King of Treasures'
'Treatise on the King of Treasures of Buddha-Recollection Samadhi' (Volume 2)
Chapter 14: Recollecting Past Buddhas, Cause and Effect are the Same
Question: The Buddha recollected is profound and supremely holy, with the honorable title Tathagata (Thus Gone One). Yet, the person who recollects is still in the position of an ordinary being. How can they presumptuously be the same as the Sammasambuddha (Perfectly Enlightened One)? Answer: The 'Samadhi Sea Sutra' says: The Buddha recollected is like a lion king emerging from the womb, symbolizing the Buddha-phala (Buddha-fruit). The person who recollects the Buddha is like a lion king in the womb, symbolizing the Buddha-putra (Buddha's child). With successive divine powers, what difference is there between the Buddha and the Buddha's child? The 'Dharma Drum Sutra' says: Applying the antidote king medicine to a drum, and striking it with a mallet, can cause the sound of poisonous arrows to jump out and return to normal. If one hears the name of Sakyamuni Buddha (Sage of the Sakya Clan), and hears the name of Bhiksu (Monk) Xinfangguang, it can cause the arrows of the three poisons in the body to jump out. Sakyamuni is the past Buddha, the fruit. Bhiksu Xinfangguang is the person of Xinfangguang, the cause. Eradicating offenses is the same, the meaning is one. The five-volume 'Transmission of Teachers and Disciples of the Lotus Samadhi' says: During the Sui Dynasty, Dhyana Master Si of Nanyue (Southern Mountain) had a disciple named Dashan. At that time, Zheng Senggao, the Prefect of Hengyang, had never deeply believed in Buddhism. Once, they went hunting together and surrounded dozens of deer. He said to Chen Zhengye, the County Magistrate: 'You often praise Dhyana Master Dashan for having the power of compassion. What about these deer?' Chen Zhengye then led several people around him to chant 'Namo Dhyana Master Dashan' once in unison, and the group of deer flew into the sky and left. How is this different from the divine power of Avalokitesvara (The Bodhisattva of Compassion)? If one does not insult the words of the sages, then Buddha-recollection samadhi (Buddha-samadhi) can eliminate demons and quell disasters, just like gold in smelting.
Chapter 15: Non-Mindful Buddha-Recollection, Cultivating Both Principle and Practice
Question: Focusing the mind on one direction while perfectly recollecting the Buddhas of the three times, I have already understood the profound meaning. However, with recollection there is arising and ceasing. How can it be the same as King Srongtsen Gampo (Songtsen Gampo) cultivating the essence of Buddha-recollection with a non-mindful mind? Answer: Regarding the saying of non-mind, people mostly go astray. If one does not carefully study it, one may get lost. Now, I will analyze it using the two gates of principle and practice. The gate of principle refers to true non-mind, that is, this recollection is originally non-existent. Why? The Buddha arises from recollection, the mind is the Buddha, just as a knife cannot cut itself.
不自觸。佛不自佛。心不自心。安得佛外立心。心外立佛。佛既不有。心豈有哉。世人謂唸佛有念也。吾則謂唸佛無念也。又念即是空焉得有。非念滅空焉得無。念性自空焉得生滅。又無所念心者因無所住也。而修唸佛者而生其心也。無所念心者從無住本也。而修唸佛者立一切法也。無所念心者念即是空也。而修唸佛者空即是念也。此明中道雙寂雙照。照而常寂無所念心矣。寂而常照而修唸佛焉。如來寂照三摩地。唸佛三昧究竟之位也。故此三昧能生首楞嚴王師子吼定。菩薩唸佛三昧經破相偈曰。唸佛真金色。安住無著心。觀法何名佛。攝心恒相續。金色非如來。四陰亦如是。離色非如來。想色應當知。此是佛世尊。最勝寂靜處。善能滅一切。外道諸邪見。如龍王降雨。澤及於一切。此經明六度萬行。未有一法不是念佛三昧也。上明即是之理。次明即理之事。大品經。佛為鈍根人說諸法空寂。以其動生執見也。為利根人說諸佛相好。如其蓮不染塵也。須菩提解空第一。得記。號名相如來。茍五塵得其便。方逃遁未暇。安敢盤遊名相之苑歟。既達名相。故獲佛記也。夫佛生於心。般舟無念而已。至境出於我法華。不速而自來。無所念心者絕諸亂想也。而修唸佛者善想一佛也。文殊般若經。若人學射。久習則巧。后雖無心
【現代漢語翻譯】 現代漢語譯本 不應執著于自身（不自觸）。佛陀不是由自身而成（佛不自佛）。心識不是由自身而生（心不自心）。又怎能在佛之外另立心，在心之外另立佛呢？既然佛的存在都是虛幻的，心又怎麼可能真實存在呢？世人說唸佛是有唸的，我認爲念佛是無念的。再說，唸的本質就是空，又怎麼會有存在呢？不是念滅了才空，唸的自性本來就是空，又哪裡會有生滅呢？ 所謂『無所念心』，是因為沒有執著。而修習唸佛的人，卻生起了心。『無所念心』，是從無所住的根本出發。而修習唸佛的人，卻建立了一切法。『無所念心』，唸的當下就是空。而修習唸佛的人，空即是念。這說明了中道，雙重寂靜又雙重照耀。照耀而常寂靜，這就是無所念心。寂靜而常照耀，這就是修習唸佛。如來的寂照三摩地，是念佛三昧究竟的境界。 所以，這種三昧能生出首楞嚴王師子吼定。《菩薩唸佛三昧經》的破相偈說：『唸佛的真金色，安住在無執著的心。觀察法是什麼名為佛，攝持心念恒常相續。金色不是如來，四陰（色、受、想、行）也是如此。離開色也不是如來，想和色應當知曉。』這就是佛世尊最殊勝寂靜的處所，善於滅除一切外道邪見，就像龍王降雨，恩澤普及一切。《菩薩唸佛三昧經》闡明了六度萬行，沒有哪一法不是念佛三昧。 上面闡明了『即是』的道理，下面闡明『即理』的事。《大品般若經》中，佛為根器遲鈍的人說諸法空寂，因為他們容易因動而生起執見。為根器銳利的人說諸佛的相好，就像蓮花不沾染塵土一樣。須菩提（Subhuti）解空第一，得到佛的授記，號為相如來。如果五塵（色、聲、香、味、觸）讓他有機可乘，他逃避都來不及，又怎敢在名相的花園裡遊玩呢？因為通達了名相，所以才獲得佛的授記。佛生於心，般舟三昧（Pratyutpanna Samadhi）只是無念而已。至高的境界出自《法華經》，不求自來。無所念心，是斷絕一切亂想。而修習唸佛，是善於想念一佛。《文殊般若經》說，如果有人學習射箭，長期練習就會熟巧，之後即使沒有刻意用心
【English Translation】 English version One should not cling to oneself (not self-touch). The Buddha is not self-Buddha. The mind is not self-mind. How can one establish a mind outside the Buddha, or a Buddha outside the mind? Since the existence of the Buddha is illusory, how can the mind truly exist? People say that reciting the Buddha's name involves thought, but I say that reciting the Buddha's name is without thought. Moreover, the essence of thought is emptiness, so how can there be existence? It is not that thought ceases and then becomes empty; the nature of thought is inherently empty, so where can there be arising and ceasing? The so-called 'mind of no thought' is because there is no attachment. But those who practice Buddha-recitation generate the mind. The 'mind of no thought' originates from the root of non-abiding. But those who practice Buddha-recitation establish all dharmas. The 'mind of no thought' means that thought itself is emptiness. But those who practice Buddha-recitation mean that emptiness is thought. This explains the Middle Way, dual quiescence and dual illumination. Illumination and constant quiescence, this is the mind of no thought. Quiescence and constant illumination, this is the practice of Buddha-recitation. The Tathagata's (Tathagata) quiescence-illumination Samadhi (Samadhi) is the ultimate state of Buddha-recitation Samadhi. Therefore, this Samadhi can generate the Shurangama King Lion's Roar Samadhi (Shurangama Samadhi). The verse on breaking appearances in the Bodhisattva Buddha-Recitation Samadhi Sutra says: 'The true golden color of Buddha-recitation abides in the mind without attachment. Observing what dharma is called Buddha, holding the mind continuously. Golden color is not the Tathagata, nor are the four skandhas (form, feeling, perception, volition). Separating from form is not the Tathagata, thought and form should be known.' This is the most supreme and tranquil place of the Buddha World Honored One, skillful in extinguishing all heretical views of external paths, like the Dragon King sending down rain, benefiting all. The Bodhisattva Buddha-Recitation Samadhi Sutra elucidates the Six Perfections and myriad practices; there is not a single dharma that is not Buddha-recitation Samadhi. The above explains the principle of 'is-ness,' and the following explains the matter of 'is-principle.' In the Large Perfection of Wisdom Sutra, the Buddha speaks of the emptiness and tranquility of all dharmas for those of dull faculties, because they easily generate attachments from movement. For those of sharp faculties, he speaks of the excellent marks of all Buddhas, just as the lotus flower is not stained by dust. Subhuti (Subhuti) is foremost in understanding emptiness, and received the Buddha's prediction, named 'Form-Like Tathagata'. If the five dusts (form, sound, smell, taste, touch) were to find an opportunity, he would be too busy escaping, how could he dare to wander in the garden of names and forms? Because he understood names and forms, he received the Buddha's prediction. The Buddha is born in the mind; the Pratyutpanna Samadhi (Pratyutpanna Samadhi) is simply no-thought. The ultimate state comes from the Lotus Sutra, unbidden and self-arriving. The mind of no thought is the cessation of all chaotic thoughts. And the practice of Buddha-recitation is skillful in thinking of one Buddha. The Manjushri Perfection of Wisdom Sutra says, if someone learns archery, with long practice they become skilled, and later even without intentional effort
。箭發皆中。若入一行三昧。隨佛方所。專稱名字。唸唸相續。即于念中見三世佛。如習射既熟。無心皆中。非無念而何。是以方等曰。矻矻念。勿休息。佛當現也。坐禪三昧經。菩薩坐禪不念一切。唯念一佛。如清冷海中金須彌山。乃至功德法身亦如是念。故知不得以不念為無念。楞伽用楔出楔。今則以念止念。念之熟。不謀而成。不用力也。劍客舞劍。揮之青雲。背鞘承之。未嘗或失。庖丁解牛。投刃皆虛。音合桑林之舞。此念之熟也。起信論。若知雖說無有能說可說。雖念亦無能念可念。名為隨順。若離於念名為得入。得入者無念之位。此位竟於妙覺。蓋了心初生之相也。初相者。念即無念。非菩薩十地所知。今人未階十信。儻不依馬鳴。從說入于無說。從念入于無念。吾恐慕崇臺而輕累土。倒裳索領其可得哉。大佛頂明唸佛三昧云。若眾生心憶佛唸佛。現前當來必定見佛。去佛不遠。不假方便。自得心開。使眾生心為有念。則去佛甚遠。何謂不假方便耶。
了心境界妄想不生門第十六
問。不了心及緣。則有二妄想。今存所念之佛。能念之心。豈非二耶。對。楞伽經。了心及境界。妄想即不生。不生心者即種種遠離能相所相。今念千輪．卐字．紺目．白毫。皆吾自心無佛可得。緣既不有。心豈有
【現代漢語翻譯】 現代漢語譯本：箭發出去都能射中目標。如果進入一行三昧（專注的禪定），隨著佛所在的方向，專心稱念佛的名字，唸唸相續不斷，就能在念佛的過程中見到過去、現在、未來三世的一切佛。就像練習射箭熟練后，即使不用心也能射中目標，這難道不是無念的狀態嗎？所以《方等經》說：『努力唸佛，不要停止，佛就會顯現。』《坐禪三昧經》說，菩薩坐禪時不念一切事物，只念一尊佛，就像清冷的大海中聳立的金須彌山。乃至觀想功德法身也是如此。由此可知，不能把『不念』理解為『無念』。《楞伽經》用木楔子來拔出木楔子，現在我們用念頭來止息念頭。念熟練了，不用思慮就能成功，也不用費力。劍客舞劍，劍光揮向青天，劍鞘在背後承接，從未失誤過。庖丁解牛，刀刃所到之處都是空虛的間隙，動作合乎桑林樂舞的節奏。這都是念熟練的結果。《起信論》說，如果知道雖然有言說，但實際上沒有能說的人和所說的內容；雖然有念頭，但實際上沒有能唸的人和所念的內容，這叫做隨順真如。如果能遠離念頭，就叫做得入真如。得入真如就是無念的境界，這個境界最終達到妙覺（最高的覺悟），也就是了達心最初生起的那個狀態。最初生起的狀態，就是念即無念，這不是菩薩十地所能瞭解的。現在的人還沒有達到十信位，如果不依靠馬鳴菩薩的教導，從言說進入無說，從念頭進入無念，我擔心他們會羨慕高臺卻輕視堆積泥土，想要整理好倒置的衣服卻去尋找衣領，這怎麼可能成功呢？《大佛頂光明唸佛三昧經》說：『如果眾生心中憶念佛、稱念佛，現在和將來必定能見到佛，離佛不遠，不需要藉助其他方法，自然就能心開悟解。』如果使眾生的心停留在有唸的狀態，那就離佛很遠了。什麼叫做『不需要藉助其他方法』呢？ 了知心和境界，妄想就不會產生 第十六 問：不瞭解心和外境，就會產生兩種妄想（能取和所取）。現在儲存所念的佛，以及能唸的心，難道不是兩種嗎？答：《楞伽經》說：『瞭解心和境界，妄想就不會產生。』不生心的人，就能種種遠離能相和所相（能取相和所取相）。現在念千輻輪相、卍字相、紺青色的眼睛、白毫相，這些都是我自己的心所顯現的，沒有外在的佛可以得到。外境既然不存在，心又怎麼會存在呢？
【English Translation】 English version: Every arrow shot hits the mark. If one enters the Samadhi of Oneness (a state of focused meditation), following the direction where the Buddha is, wholeheartedly chanting the Buddha's name continuously, one will see the Buddhas of the three times (past, present, and future) in the very act of chanting. It's like practicing archery until it becomes second nature; even without conscious effort, one hits the target. Isn't this a state of no-mind? Therefore, the Vaipulya Sutra says, 'Diligently chant, do not rest, and the Buddha will appear.' The Sitting Meditation Samadhi Sutra says that a Bodhisattva, when meditating, does not think of anything else but focuses solely on one Buddha, like Mount Sumeru of gold standing in the clear, cold sea. Even contemplating the Dharmakaya (Dharma body) of merit is done in the same way. Thus, it is understood that 'no-thought' should not be mistaken for 'no-mind.' The Lankavatara Sutra uses a wedge to remove a wedge; now, we use thought to stop thought. When thought becomes refined, it happens effortlessly and without strain. A swordsman dances with his sword, brandishing it towards the blue sky, with the scabbard catching it behind him, never missing. Chef Ding dismembers an ox, his blade moving through empty spaces, his movements harmonizing with the dance of the Mulberry Forest. This is the result of refined thought. The Awakening of Faith says, 'If one knows that although there is speaking, there is actually no speaker or spoken about; although there is thought, there is actually no thinker or thought about, this is called conforming to Suchness (true nature). If one can be free from thought, it is called entering into Suchness.' Entering into Suchness is the state of no-mind, and this state ultimately reaches Wonderful Enlightenment (supreme enlightenment), which is understanding the very first arising of the mind. The very first arising is that thought is no-thought, which is not understood by the ten stages of Bodhisattvas. People today have not yet reached the ten stages of faith. If they do not rely on Ashvaghosha's teachings, entering from speaking into no-speaking, from thought into no-thought, I fear they will admire the high tower while neglecting to accumulate the earth, trying to find the collar while wearing the garment upside down. How can they succeed? The Great Buddha Crown Bright Mindfulness Buddha Samadhi Sutra says, 'If sentient beings remember the Buddha and chant the Buddha's name in their minds, they will definitely see the Buddha in the present and future, and will not be far from the Buddha. Without relying on other methods, they will naturally attain enlightenment.' If the minds of sentient beings remain in a state of having thought, then they are very far from the Buddha. What does it mean by 'without relying on other methods'? Chapter Sixteen: The Gate of No Arising of Delusion Through Understanding the Mind and Realm Question: If one does not understand the mind and its objects, then two kinds of delusion (the grasper and the grasped) arise. Now, preserving the Buddha being contemplated and the mind that contemplates, are these not two? Answer: The Lankavatara Sutra says, 'Understanding the mind and its objects, delusion will not arise.' One who does not give rise to mind can, in various ways, be far from the characteristics of the grasper and the grasped. Now, contemplating the thousand-spoked wheel mark, the swastika mark, the dark blue eyes, and the white hair mark, these are all manifestations of my own mind; there is no external Buddha to be attained. Since external objects do not exist, how can the mind exist?
哉。能相之念。所相之佛。本自遠離。安得住於二妄想耶。前聖所知轉相傳授。妄想無性于茲悟矣。觀佛實相。觀身亦然。遇境皆真。無心不佛。中道遍於一切。豈存所緣之佛歟。又解云。鼻有墨點。對鏡惡墨。但揩于鏡。其可得耶。好惡(二皆如字)是非對之前境。不了自心但尤于境。其可得耶。洗分別之鼻墨。則一鏡圓凈矣。萬境咸真矣。執石成寶矣。眾生即佛矣。齊向居士致書慧可禪師曰。影由形起。響逐聲來。弄影勞形。不知形是影本。揚聲止響。不識聲是響根。除煩惱而求涅槃者。喻避形而覓影。離眾生而求佛性者。喻默聲而尋響。故知迷悟一途。愚智非別。無名作名。因其名是非生矣。無理作理。因其理諍論起矣。幻化非真。誰是誰非。虛妄無實。何空何有。將知得無所得。失無所失矣。可禪師答曰。說此真法皆如。實契真幽。理竟不殊。本迷摩尼謂瓦礫。豁然自覺是真珠。無明智慧等無異。當知萬法即皆如。破此二見之徒輩。申辭措意作斯書。觀身與佛無差別。何須更覓彼無餘。此二上士依達摩大師稱法行。用心皆念中道第一義法身佛也。必不離念存於無念。離生立於無生。若離而別立者。斯不了煩惱即涅槃。眾生即諸佛。安得悟彼瓦礫如真珠哉。既離之不可。即唸佛真無念也。即往生真無生也。其義
【現代漢語翻譯】 現代漢語譯本： 唉！如果能觀想佛陀的相好，所觀想的佛陀，其本體本來就是遠離一切現象的，怎麼會停留在二元對立的虛妄念想中呢？前代的聖賢所領悟並輾轉相傳的，正是妄想本無自性的道理啊！觀佛的真實相狀，觀自身的真實相狀也是如此。遇到任何境界都是真實的，沒有哪個心念不是佛。中道的真理遍及一切，哪裡還存在需要攀緣的佛呢？ 又有人解釋說，鼻子上沾了墨點，對著鏡子嫌惡墨跡，卻只擦拭鏡子，這怎麼可能擦得乾淨呢？喜歡和厭惡，是和非，都是針對外在的境界而產生的。不明白自己的心，卻只責怪外在的境界，這怎麼可以呢？洗去分別心的鼻墨，那麼整個鏡子就圓滿清凈了，萬物境界都呈現真實了，執著的石頭也變成寶物了，眾生也就是佛了！ 齊向居士寫信給慧可禪師說：『影子由形體而產生，迴響隨著聲音而來。只在影子上費力，卻不知道形體才是影子的根本；試圖停止迴響，卻不認識聲音才是迴響的根源。想要去除煩惱而求得涅槃的人，就像是想要避開形體卻去尋找影子；想要離開眾生而求得佛性的人，就像是想要讓聲音停止卻去尋找回響。所以說，迷惑和覺悟其實是同一條道路，愚笨和智慧並沒有什麼區別。本來沒有名字，卻強行給事物命名，因為有了名字，所以是非就產生了；本來沒有道理，卻強行建立道理，因為有了道理，所以爭論就產生了。幻化之物並非真實，誰是誰非呢？虛妄之物沒有實體，哪裡有空和有呢？要知道，得到也像沒得到一樣，失去也像沒失去一樣啊！』 慧可禪師回答說：『您所說的真法，都如實地契合了真理的幽深之處，道理最終沒有什麼不同。原本把摩尼寶珠當成瓦礫，一旦豁然醒悟，才知道那是真正的寶珠。無明和智慧，本來就沒有什麼差異，應當明白萬法都是如此。那些執著於二元對立的人，用華麗的辭藻寫了這封信。觀自身與佛陀沒有差別，何必再向外尋求其他的呢？』這兩位居士都是依循達摩大師的教導，稱法而行，用心都在於唸誦中道第一義的法身佛啊！必定不會離開念而存在於無念，離開生而立足於無生。如果離開了念和生而另外建立無念和無生，那就是不明白煩惱即是涅槃，眾生即是諸佛的道理，又怎麼能領悟到瓦礫如同真珠的道理呢？既然離不開，那麼唸佛就是真正的無念，求往生就是真正的無生，其中的道理就是這樣啊！
【English Translation】 English version: Alas! If one can contemplate the auspicious marks of the Buddha (Buddha's physical characteristics), the Buddha contemplated is originally far removed from all phenomena. How can it dwell in dualistic, deluded thoughts? What the former sages realized and transmitted is precisely the principle that delusion has no inherent nature! Contemplating the true aspect of the Buddha is the same as contemplating the true aspect of oneself. Encountering any circumstance is real, and no thought is not Buddha. The truth of the Middle Way pervades everything. Where does the Buddha that needs to be clung to exist? Furthermore, some explain that if there is an ink spot on the nose, one dislikes the ink when looking in the mirror, but only wipes the mirror. How can it be cleaned? Liking and disliking, right and wrong, are all generated in response to external circumstances. Not understanding one's own mind, but only blaming external circumstances, how can that be? Washing away the ink of discrimination from the nose, then the entire mirror will be perfectly clear, and all realms will appear real. Clinging to a stone turns it into a treasure, and sentient beings are Buddhas! Layman Qi Xiang wrote a letter to Zen Master Huike (Second Patriarch of Chan Buddhism) saying: 'Shadows arise from forms, and echoes follow sounds. Toiling with shadows without knowing that form is the root of the shadow; trying to stop echoes without recognizing that sound is the root of the echo. Those who seek Nirvana (liberation from suffering) by removing afflictions are like seeking shadows while avoiding forms; those who seek Buddha-nature (inherent potential for enlightenment) by leaving sentient beings are like seeking echoes while silencing sounds. Therefore, delusion and enlightenment are actually the same path, and foolishness and wisdom are not different. Originally without names, but forcibly naming things, and because of names, right and wrong arise; originally without reason, but forcibly establishing reason, and because of reason, disputes arise. Illusory things are not real, so who is right and who is wrong? Empty things have no substance, so where is emptiness and existence? Know that gaining is like not gaining, and losing is like not losing!' Zen Master Huike replied: 'The true Dharma (teachings of the Buddha) you speak of is all in accordance with the profound truth, and the principles are ultimately not different. Originally mistaking the Mani jewel (wish-fulfilling jewel) for a pebble, but suddenly realizing that it is a true jewel. Ignorance and wisdom are not different, and one should understand that all dharmas (phenomena) are like this. Those who cling to duality use flowery language to write this letter. Contemplating oneself and the Buddha as not different, why seek anything else externally?' These two laymen are following the teachings of Master Bodhidharma (Indian Buddhist monk traditionally credited as the founder of Chan Buddhism), acting in accordance with the Dharma, and their minds are focused on reciting the Dharmakaya Buddha (Buddha's body of truth) of the Middle Way's first principle! They will certainly not leave thought to exist in non-thought, or leave birth to stand in non-birth. If one leaves thought and birth to establish non-thought and non-birth separately, then one does not understand the principle that afflictions are Nirvana, and sentient beings are Buddhas. How can one realize that pebbles are like jewels? Since one cannot leave them, then reciting the Buddha is true non-recitation, and seeking rebirth is true non-birth. The meaning is like this!'
煥然。若秋天澄霽明月出云矣。豈同愚人觀指而不觀月哉。
諸佛解脫心行中求門第十七
問。維摩經。諸佛解脫當於一切眾生心行中求。然則何不求于自心乃求于外佛耶。對。一向說非心外有法。非法外有心。極樂世界彌陀世尊即汝自心。不離眾生本切心想中。正是維摩之旨。又眾生心行行於三境。一行善境。唸佛三昧善中之善天中之天。二行不善境。謂三毒諸惡。三行無記境。其心不住。善惡不緣。若論理性。理遍前三。語其順理。唯留至善。經云。取我是垢。不取我是凈。謂不了法性體無慳貪。違於法性而不行施。縱施住施不能捨施。非垢如何。若能了知隨順法性行檀波羅密。無慳施相善順於理。非凈如何。不善無記乖於法性。不可與至善聯鑣也。佛告勝天王。菩薩摩訶薩學般若波羅密。行禪波羅密。當觀此心行於何境。若行善境則勤修習。譬如蓮花不停水滴。一不善法不得暫住。是則順理。善心行於善境。熾然唸佛。解脫在心行中。如斯解脫。迷之則滯于浩劫。悟之則證如反掌。習禪明鏡允茲在茲。如來考彼群定。以唸佛三昧為禪中王。余有對待者皆匹夫之定耳。然寶王三昧不住尊相卑相．邪相正相．生死涅槃．煩惱菩提．靜亂。乃至成正覺度眾生坐道場無所得。如是等相皆悉不住。尚遣中道。
【現代漢語翻譯】 現代漢語譯本：煥然一新。就像秋天雨後放晴，明月從雲中顯現出來一樣。怎麼能像那些愚笨的人一樣，只看指向月亮的手指，卻不去看月亮本身呢？
諸佛解脫是在眾生的心行中求得的道理（第十七）。
問：維摩經上說，諸佛的解脫應當在一切眾生的心行中求得。既然如此，為什麼不在自己的心中尋求，反而要向外求佛呢？ 答：一直以來都說心外沒有法，法外沒有心。極樂世界的阿彌陀佛（Amitabha）就是你的自心顯現。不離眾生本來的懇切心念之中，這正是維摩詰（Vimalakirti）所要表達的主旨。而且眾生的心行活動於三種境界：一是行於善的境界，唸佛三昧（Samadhi）是善中之善，天中之天；二是行於不善的境界，指的是貪嗔癡（三毒）等各種惡行；三是行於無記的境界，心無所住，不緣善惡。如果從理性上來說，理性遍及以上三種境界，但要說順應理性，唯有保持至善。經上說：『執取我是污垢，不執取我是清凈。』意思是說，不瞭解法性（Dharmata）的本體是無有慳吝貪婪的，違背法性而不去行佈施，即使佈施了，也執著于佈施的行為而不能捨棄這種執著，這怎麼能不是污垢呢？如果能夠了知並隨順法性而行檀波羅蜜（Dānapāramitā，佈施波羅蜜），沒有慳吝的佈施之相，這才是善且順應理性的，這怎麼能不是清凈呢？不善和無記的行為違背法性，不能與至善相提並論。佛告訴勝天王（King Victory）：菩薩摩訶薩（Bodhisattva-mahāsattva）學習般若波羅蜜（Prajñāpāramitā，智慧波羅蜜），行禪波羅蜜（Dhyāna-pāramitā，禪定波羅蜜）時，應當觀察自己的心行處於何種境界。如果行於善的境界，就應該勤奮修習，就像蓮花不沾染水滴一樣，一絲一毫的不善之法都不能停留。這才是順應理性的。善心行於善的境界，熾盛地念佛，解脫就在心行之中。這樣的解脫，迷惑時就會滯留于漫長的劫數之中，覺悟時就能像反手一樣容易證得。修習禪定就像擦拭明鏡一樣，確實就在於此。如來考察各種禪定，以唸佛三昧為禪定之王，其餘有對待的禪定都只是普通人的禪定罷了。然而寶王三昧（Ratnarāja-samādhi）不住于尊貴或卑賤之相、邪惡或正直之相、生死或涅槃之相、煩惱或菩提之相、寂靜或散亂之相，乃至成就正覺度化眾生，坐在菩提道場也無所得。像這樣的種種相狀都一概不住，甚至連中道（Madhyamaka）也要捨棄。
【English Translation】 English version: It is completely renewed. It's like the clear sky after autumn rain, with the bright moon emerging from the clouds. How can it be like those foolish people who only look at the finger pointing at the moon, but do not look at the moon itself?
Chapter 17: Seeking the Door in the Mind and Conduct of the Buddhas' Liberation.
Question: The Vimalakirti Sutra says that the liberation of all Buddhas should be sought in the mind and conduct of all sentient beings. If so, why not seek it in one's own mind, but instead seek an external Buddha? Answer: It has always been said that there is no Dharma outside the mind, and no mind outside the Dharma. Amitabha (Amitābha) Buddha of the Pure Land of Ultimate Bliss is your own mind. It is not separate from the original sincere thoughts of sentient beings. This is precisely the main point that Vimalakirti (Vimalakīrti) wants to express. Moreover, the mind and conduct of sentient beings operate in three realms: first, acting in the realm of goodness, the Samadhi (Samādhi) of Buddha-Recitation is the best of the good, the heaven of heavens; second, acting in the realm of unwholesomeness, referring to the three poisons (greed, hatred, and delusion) and various evil deeds; third, acting in the realm of neutral indifference, where the mind does not dwell, and is not connected to good or evil. If speaking from the perspective of reason, reason pervades the above three realms, but to speak of conforming to reason, only the ultimate goodness remains. The sutra says: 'Grasping onto 'I' is defilement; not grasping onto 'I' is purity.' This means that not understanding that the essence of Dharma-nature (Dharmatā) is without stinginess and greed, going against Dharma-nature and not practicing giving, even if giving, clinging to the act of giving and not being able to relinquish this clinging, how can this not be defilement? If one can understand and conform to Dharma-nature and practice Dāna-pāramitā (Perfection of Giving), without the appearance of stinginess in giving, this is good and conforms to reason, how can this not be purity? Unwholesome and indifferent actions go against Dharma-nature and cannot be compared to ultimate goodness. The Buddha told King Victory (King Victory): When a Bodhisattva-mahāsattva (Bodhisattva-mahāsattva) studies Prajñāpāramitā (Perfection of Wisdom) and practices Dhyāna-pāramitā (Perfection of Meditation), they should observe in which realm their mind and conduct are situated. If acting in the realm of goodness, then they should diligently cultivate, just like a lotus flower does not retain water droplets, not even a trace of unwholesome Dharma should be allowed to remain. This is conforming to reason. A good mind acting in the realm of goodness, fervently reciting the Buddha's name, liberation is within the mind and conduct. Such liberation, when deluded, will be stuck in countless eons, when enlightened, it can be attained as easily as turning one's hand. Practicing meditation is like polishing a bright mirror, it truly lies in this. The Tathagata (Tathāgata) examines various samadhis, and regards the Samadhi of Buddha-Recitation as the king of samadhis; the rest that are relative are merely the samadhis of ordinary people. However, the Ratnarāja-samādhi (King of Jewels Samadhi) does not dwell on the appearance of nobility or lowliness, evil or righteousness, birth and death or Nirvana, afflictions or Bodhi, stillness or disturbance, even achieving perfect enlightenment to liberate sentient beings, sitting in the Bodhi-mandala without attainment. All such appearances are not dwelled upon, even the Middle Way (Madhyamaka) is abandoned.
豈住邊徼哉。諸法無行經偈云。譬如人于夢中。得佛道度眾生。此無道無眾生。佛法性亦復然。坐道場無所得。若不得則不有。明無明同一相。知如是為世尊。眾生性即菩提。菩提性即眾生。菩薩眾亦不二。知如是為世尊。
三業供養真實表敬門第十八
問。三昧觀門已聞奇倡。三業供養。佛在滅后。獻福何多。對。供養法界海者。萬行之中能凈三業皆供養也。況思真境而非供養哉。理趣曰。觀一切法若常若無常。皆不可得。于諸如來廣設供養。又如來在世。嚴薦表誠。華云香海遍微塵剎猶恨其少。故焚金色之臂。獻凈明之塔。金身火𦦨洞照十方。則喜見菩薩是矣。今人但推于自心。或遙指華樹。乖奉獻之儀。何慢之深也。佛雖示滅而實不滅。如丁蘭刻木于堂。溫凊如在。名光青史。人到於今稱之。夫如來在世。金山晃耀嚴相赫然。誰有睹之不發道意。世雄晦跡月隱重山。不奉真儀但傳貝葉。對之形像發無上意。能獻一華如是亦難。涅槃云。乃至獻一華。則生不動國。是則一香一華一燈一樂及以飲食。盡心樂得奉薦三世諸佛者。乃凈土妙因成聖元始。安得輕易其事。若聽無稽之言。獻心華。點心燈。焚心香。禮心佛。何異騁猿猴之巧。守梅林之望歟。及令彼衣心衣。飯心飯。則困拒不已。何獨以六度萬行
【現代漢語翻譯】 現代漢語譯本： 怎能僅僅安住于邊遠之地呢？《諸法無行經》的偈語說：『譬如有人在夢中，證得佛道並度化眾生。實際上既沒有道，也沒有眾生，佛法的本性也是如此。』在菩提道場證悟，實無所得。如果無所得，那就什麼也不存在。光明與無明，本質上是相同的。明白了這個道理，就是世尊。眾生的本性就是菩提，菩提的本性就是眾生。菩薩眾也沒有分別。明白了這個道理，就是世尊。
第十八品 三業供養真實表敬
問：三昧觀門的精妙之處已經聽聞。但關於三業供養，佛陀滅度之後，獻供能有多少福報呢？ 答：供養法界海，在萬行之中，能夠清凈三業，這便是供養。更何況是思念真實的境界，又怎麼能說不是供養呢？《理趣經》說：『觀察一切法，無論是常還是無常，都是不可得的。因此對諸如來廣設供養。』又如如來在世時，以莊嚴的供養來表達真誠的心意，即使用鮮花和香充滿無盡的世界，也還嫌太少。所以有焚燒金色手臂，獻上凈明之塔的事蹟。金色的身軀和火焰照亮十方世界，這就是喜見菩薩（Sadāprarudita）的故事。現在的人只是在自己的心中想想，或者遙指花樹，這不符合奉獻的禮儀，是多麼的怠慢啊！佛陀雖然示現滅度，但實際上並沒有滅度。就像丁蘭（Ding Lan）在家裡雕刻木像，早晚問候如同親在，他的美名被記載在史書上，直到今天人們還在稱讚他。如來在世時，金色的身軀光芒四射，莊嚴的相貌令人敬畏，誰見了不會發起求道之心呢？世間的英雄隱沒軌跡，如同月亮隱藏在重山之中。不奉行真實的儀軌，只是傳誦貝葉經。對著佛像，發起無上的菩提心，能夠獻上一朵花，也是很難得的。《涅槃經》說：『乃至獻上一朵花，就能往生不動國（Acalā）。』所以，一香、一花、一燈、一樂以及飲食，盡心盡力地奉獻給三世諸佛，這是往生凈土的妙因，是成就聖果的開端。怎麼能輕視這件事呢？如果聽信那些沒有根據的說法，獻心花，點心燈，焚心香，禮心佛，這和猿猴賣弄技巧，守著梅林空自盼望有什麼區別呢？如果讓他們穿心做的衣服，吃心做的飯，他們就會拒絕。為什麼單單對六度萬行...
【English Translation】 English version: How can one dwell only in remote border regions? The verse in the Zhū Fǎ Wú Xíng Jīng (Scripture of No Practice of All Dharmas) says: 'It is like a person in a dream, attaining Buddhahood and liberating sentient beings. In reality, there is neither the path nor sentient beings; the nature of the Buddha-dharma is also like this.' Attaining enlightenment in the Bodhi-mandala (Bodhi-seat), there is actually nothing to be gained. If there is nothing to be gained, then nothing exists. Light and ignorance are essentially the same. Understanding this principle is to know the World-Honored One (Śākyamuni). The nature of sentient beings is Bodhi, and the nature of Bodhi is sentient beings. The Bodhisattvas (Bodhisattva) are also not different. Understanding this principle is to know the World-Honored One.
Chapter 18: True Expression of Reverence Through the Three Karmas of Offering
Question: The wonders of the Samadhi (Samādhi) contemplation gate have already been heard. But regarding the offerings of the three karmas (body, speech, and mind), after the Buddha's Parinirvana (parinirvāṇa), how much merit can be gained from making offerings? Answer: Offering to the Dharma-realm sea, among the myriad practices, is the ability to purify the three karmas, and this is offering. Moreover, how can contemplating the true realm not be considered an offering? The Ri Qu Jing (Adhyardhaśatikā Prajñāpāramitā Sūtra) says: 'Observing all dharmas, whether they are permanent or impermanent, they are all unattainable. Therefore, one should extensively make offerings to all the Tathagatas (Tathāgata).' Furthermore, when the Tathagata was in the world, sincere intentions were expressed through solemn offerings. Even filling countless worlds with flowers and incense was still considered insufficient. Therefore, there were acts of burning golden arms and offering pure and bright stupas (stūpa). The golden body and flames illuminated the ten directions, as seen in the story of the Bodhisattva Sadāprarudita (Sadāprarudita). Nowadays, people only think about it in their minds or point vaguely at flower trees, which does not conform to the etiquette of offering and is extremely negligent! Although the Buddha manifested Parinirvana, he did not actually cease to exist. It is like Ding Lan (Ding Lan) carving a wooden statue at home, inquiring about his parents' well-being morning and evening as if they were still present. His good name is recorded in history, and people still praise him today. When the Tathagata was in the world, his golden body shone brightly, and his solemn appearance was awe-inspiring. Who would not develop the aspiration for enlightenment upon seeing him? The hero of the world has hidden his traces, like the moon hidden behind layers of mountains. Instead of practicing true rituals, people only recite the palm-leaf scriptures. Facing the image of the Buddha, developing the supreme Bodhi-mind, even offering a single flower is difficult. The Nirvana Sutra (Mahāparinirvāṇa Sūtra) says: 'Even offering a single flower will lead to rebirth in the Immovable Land (Acalā).' Therefore, incense, flowers, lamps, music, and food, offered wholeheartedly to the Buddhas of the three times, are the wonderful causes for rebirth in the Pure Land and the beginning of attaining sainthood. How can one take this matter lightly? If one listens to unfounded claims, offering 'mind-flowers,' lighting 'mind-lamps,' burning 'mind-incense,' and bowing to the 'mind-Buddha,' what difference is there between a monkey showing off its skills and guarding a plum forest in vain hope? If you were to offer them clothes made of 'mind-cloth' and food made of 'mind-food,' they would refuse. Why only with the Six Perfections (Pāramitā) and myriad practices...
排于空見之心哉。指心望空之言。其過若此。不可不慎也。瑜伽觀行亦約事門表相。不一向推心。常嚴薦香。六時無廢也。
無相獻花信毀交報門第十九
問。華者事也。理何在焉。信之與毀。交報若何。對。華即理也。昔王子名無所畏。持蓮上寶藏佛。佛言。汝以蓮華印于虛空。今與汝名虛空印。當來成佛。世界名蓮華。佛號蓮華尊。華能印空則華非華。華非華故華即世界。華即佛也。大方廣總持經說比丘凈命住于正見。持華供養。比丘法行住于邪見。坐得四禪。常說空宗般若最勝。謗凈命法師受華供養。坐此一言。六萬世無舌。乃至成佛猶居五濁。彼何人。釋迦是也。佛言。少聞之人。於我法中作二說者。命終墮獄多百千劫。若唯修般若波羅密得菩提者。迦尸迦王行菩薩行。舍所愛身頭目髓腦。此王豈無智慧。六波羅密應具足修。執一非余是為魔業。安得以惡取空僭易於般若真無相哉。無舌之報自貽伊咎。如來自引昔非。欲眾生不覆車於前轍耳。一華若此。一切土木形像竹帛諸經剃髮僧尼住持三寶戒定慧學。無論福田及非福田。悉可敬之。皆入三業供養法界海中。法華偈。若人于塔廟。寶像及畫像。以華香幡蓋。敬心而供養。乃至一小音。皆已成佛道。
萬善同歸皆成三昧門第二十
問
【現代漢語翻譯】 排斥于只執著空見的心態啊。如果只是執著于『指心望空』的言論，那過失就像這樣。不可不謹慎啊。《瑜伽師地論》的觀行也只是從事情的表相入手，不完全推崇心性。常常莊嚴地焚香，六時都不間斷。
無相獻花信毀交報門第十九
問：花是事物，道理在哪裡呢？信奉和譭謗，交相報應的情況是怎樣的？答：花就是道理。過去有位王子名叫無所畏（Fearless），用蓮花供養寶藏佛（Ratnagarbha Buddha）。佛說：『你用蓮花印在虛空中，現在賜你名為虛空印（Akasha-mudra）。將來成佛，世界名為蓮華（Lotus），佛號蓮華尊（Lotus-honored）。』花能印在虛空中，那麼花就不是普通的花。花不是普通的花，所以花就是世界。花就是佛。 《大方廣總持經》（Mahavaipulya Dharani Sutra）說，有比丘以清凈的生命安住于正見，持花供養。有比丘以錯誤的見解安住于邪見，通過禪定得到四禪，常常說空宗般若最為殊勝，誹謗凈命法師接受花的供養。就因為這一句話，六萬世沒有舌頭。乃至成佛仍然處在五濁惡世中。那個人是誰呢？就是釋迦牟尼佛。佛說：『少聞之人，在我的佛法中做出兩種不同的解釋，命終後會墮入地獄，經歷無數劫。』如果僅僅修習般若波羅蜜就能得到菩提，那麼迦尸迦王（King Kashi）行菩薩道，捨棄自己所珍愛的身體、頭目、髓腦，難道這位國王沒有智慧嗎？六波羅蜜應該全部修習。執著於一個而否定其他的，這是魔業。怎麼能以錯誤的理解空性來冒犯般若的真無相呢？沒有舌頭的報應是自己造成的。如來引用自己過去的錯誤，是希望眾生不要重蹈覆轍。一朵花尚且如此，一切土木形像、竹帛經典、剃髮僧尼、住持三寶、戒定慧學，無論是福田還是非福田，都可以尊敬。都進入身口意三業供養的法界海中。《法華經》（Lotus Sutra）的偈頌說：『如果有人在塔廟、寶像以及畫像前，用花香幡蓋，以恭敬心供養，乃至發出微小的聲音，都已成就佛道。』
萬善同歸皆成三昧門第二十
問：
【English Translation】 It is a rejection of the mind that clings to the view of emptiness. To merely adhere to the words of 'pointing the mind towards emptiness' is a fault like this. One must be cautious. The practice of contemplation in the Yogacarabhumi-sastra also begins with the phenomenal aspects of things, not entirely advocating for the mind-nature. Incense is constantly and solemnly burned, without fail at all six times of the day.
Chapter 19: Offering Flowers Without Form, Faith and Slander, Reciprocal Retribution
Question: Flowers are things, where is the principle in them? What is the reciprocal retribution for faith and slander? Answer: Flowers are the principle. In the past, a prince named Fearless (Nirbhaya), offered a lotus to Ratnagarbha Buddha (the Buddha of Treasure Store). The Buddha said, 'You imprint the lotus in the void, now I give you the name Akasha-mudra (Void Seal). In the future, you will become a Buddha, your world will be called Lotus (Padma), and your Buddha name will be Lotus-honored (Padma-pratishthita).' If a flower can imprint the void, then the flower is not just a flower. Because the flower is not just a flower, the flower is the world. The flower is the Buddha. The Mahavaipulya Dharani Sutra says that a bhikshu (monk) lives with pure life in right view, holding flowers as offerings. A bhikshu lives with wrong views in wrong view, sitting and attaining the four dhyanas (meditative states), constantly saying that the emptiness school of Prajna (wisdom) is the most supreme, slandering the bhikshu of pure life for receiving flower offerings. Because of this one statement, he will be without a tongue for sixty thousand lifetimes. Even after becoming a Buddha, he will still reside in the five defilements. Who is that person? It is Shakyamuni Buddha. The Buddha said, 'Those who hear little, making two different interpretations in my Dharma, will fall into hell for many hundreds of thousands of kalpas (eons).' If one can attain Bodhi (enlightenment) by only practicing Prajnaparamita (perfection of wisdom), then King Kashi (Kāśī) practiced the Bodhisattva path, giving up his beloved body, head, eyes, marrow, and brain. Does this king not have wisdom? The six Paramitas (perfections) should all be practiced. Clinging to one and denying the others is the work of a demon. How can one use a wrong understanding of emptiness to offend the true non-form of Prajna? The retribution of having no tongue is self-inflicted. The Tathagata (Thus Come One) cites his past mistakes, wanting sentient beings not to repeat the same mistakes. If one flower is like this, then all earth, wood, images, bamboo, silk scriptures, shaved monks and nuns, the abbot of the Three Jewels, the learning of precepts, samadhi (concentration), and wisdom, whether they are fields of merit or not, can all be respected. All enter the Dharma realm sea of offerings of the three karmas (body, speech, and mind). The verse in the Lotus Sutra says: 'If people, in stupas and temples, before jeweled images and painted images, offer flowers, incense, banners, and canopies with respectful hearts, even making a small sound, they have all attained the Buddha path.'
Chapter 20: All Good Deeds Return to the Same, All Become Samadhi
Question:
。施燈長明。生日月宮。華香幡蓋與燈未異。實生天之福也。而皆成佛。何哉。對。帝王行幸萬乘千官。步卒已來皆帶御字。若犯天仗死在斯須。鑾輅還宮散卒歸墅。茍稱御字亦死在斯須。步卒同而生死異。蓋緣起殊也。華蓋香燈不遇法華經王命之天仗實亦報在天宮。今逢三昧寶王猶當扈從。乃至獻一華皆已成佛道。斯則佛種從緣起。理教然耳。鳥向須彌皆同一色。川朝巨海無復異名。故大寶積經文殊普門會。會天龍八部地獄畜生色聲香等一切法皆三昧者。亦猶毛容巨海芥納須彌。雖毛芥之神乎亦神者。神之爾。則知解目行足。解正即行正。解邪即行邪。魔佛淺深俱憑于解。一行既爾萬行皆然。法華三昧即唸佛三昧也。如來名此勝定為三昧寶王。為光明藏。為除罪珠。邪見燈。迷者導。為王子金印。貧夫寶藏。空三昧。聖三昧陀羅尼。真思惟。最勝觀。如意珠。佛性。法性。僧性。無盡藏。勝方便。大慧光明。消惡觀法。三昧等。故知教行理果八萬四千波羅密門。皆唸佛三昧之異名也。夫如是則獻一華遍奉三世塵剎。念一佛體通未來世雄。如大地為的。豈有箭發不中者哉。不然則違思益經畏空舍空行空索空之誚耳。客曰。醫去留藥。商行寄金。前賢所藏非其人不可。弟子昧道懵學。輒窺三昧之門。每希一實之倡。如上
【現代漢語翻譯】 現代漢語譯本：供奉燈火能使人長久光明，往生到日月宮。鮮花、香、幡、傘蓋和燈看似沒有區別，實際上會帶來往生天界的福報。但為什麼說最終都能成佛呢？回答是：帝王出行，即使是萬輛車駕和眾多官員，甚至包括步兵，都會帶有『御』字。如果有人冒犯了天子的儀仗，立刻就會被處死。但當帝王的儀仗返回宮殿後，散去的士兵回到自己的村舍，如果再自稱帶有『御』字，同樣會立刻被處死。同樣的步兵，生死卻不同，這是因為所依仗的因緣不同。鮮花、傘蓋、香和燈，如果沒有遇到《法華經》（Fahua Jing）這樣的經王，如同沒有天子的儀仗，實際上也只能帶來往生天宮的福報。如今遇到了三昧（Sanmei，佛教中的一種禪定狀態）寶王，就應當扈從，甚至獻上一朵鮮花，就已經種下了成佛的因。這就是佛種從因緣而生起的道理。鳥飛向須彌山（Xumi Mountain，佛教中的聖山）都會呈現同一種顏色，河流匯入大海后不再有不同的名稱。所以《大寶積經》（Da Baoji Jing）中文殊（Wenshu）普門會中說，天龍八部（Tianlongbabu，佛教中的八類護法神）、地獄、畜生，以及色、聲、香等一切法，都是三昧的體現。這就像毫毛可以容納大海，芥子可以容納須彌山一樣。即使是毫毛和芥子具有的神力，也是神力的體現。那麼要知道，理解是眼睛，行動是雙腳。理解正確，行動就正確；理解錯誤，行動就錯誤。成魔成佛，深淺都取決於理解。一次行動是這樣，所有的行動都是這樣。《法華三昧》（Fahua Sanmei）就是念佛三昧（Nianfo Sanmei）。如來（Rulai，佛的稱號之一）稱這種殊勝的禪定為三昧寶王，為光明藏，為除罪珠，為邪見燈，為迷途者的嚮導，為王子的金印，為貧窮者的寶藏，為空三昧（Kong Sanmei），為聖三昧陀羅尼（Sheng Sanmei Tuoluoni），為真思惟，為最勝觀，為如意珠，為佛性（Foxing），為法性（Faxing），為僧性（Sengxing），為無盡藏，為勝方便，為大慧光明，為消惡觀法，為三昧等等。所以要知道，教、行、理、果這八萬四千波羅蜜門（Bawansiqian Boluomi Men），都是念佛三昧的不同名稱。如果能夠這樣，那麼獻上一朵鮮花，就等於遍奉三世（Sanshi，過去、現在、未來）塵剎（Chencha，極多的世界）；唸一聲佛，就等於體悟了未來世的雄偉。如同以大地為靶子，難道會有射不中的箭嗎？如果不是這樣，就會違背《思益經》（Siyi Jing）中畏懼空、捨棄空、行於空、尋求空的責備。客人說：醫生離開時留下藥物，商人出行時寄放金錢。前賢所藏的智慧，不是適合的人就不能得到。弟子我愚昧無知，窺探三昧之門，常常希望聽到真實不虛的倡導，就像上面所說的那樣。
【English Translation】 English version: Offering lamps brings lasting brightness and rebirth in the palaces of the sun and moon. Flowers, incense, banners, canopies, and lamps may seem no different, but they actually generate the merit of being reborn in the heavens. Why is it said that they all eventually lead to Buddhahood? The answer is: When an emperor travels, even with ten thousand chariots and numerous officials, including foot soldiers, everything carries the 'imperial' mark. If anyone offends the imperial retinue, they will be put to death immediately. However, when the imperial procession returns to the palace, and the dispersed soldiers go back to their villages, if they still claim to carry the 'imperial' mark, they will also be put to death immediately. The foot soldiers are the same, but their fates differ because of the different circumstances. Flowers, canopies, incense, and lamps, if not encountered with a Sutra King like the 'Lotus Sutra' (Fahua Jing), are like not having the imperial retinue, and in reality, they only bring the merit of being reborn in the heavenly realms. Now, having encountered the Samadhi (Sanmei, a state of meditative absorption in Buddhism) King of Treasures, one should follow and attend to it. Even offering a single flower plants the seed for attaining Buddhahood. This is the principle that the Buddha-seed arises from conditions. Birds flying towards Mount Sumeru (Xumi Mountain, the sacred mountain in Buddhism) all appear the same color, and rivers flowing into the great ocean no longer have different names. Therefore, in the 'Great Treasure Accumulation Sutra' (Da Baoji Jing), the chapter on Universal Gate of Manjusri (Wenshu) says that the eight classes of gods and dragons (Tianlongbabu, eight types of protective deities in Buddhism), hells, animals, and all dharmas such as form, sound, and fragrance, are all manifestations of Samadhi. This is like a hair containing the great ocean, and a mustard seed containing Mount Sumeru. Even the spiritual power of a hair or a mustard seed is still a manifestation of spiritual power. Therefore, know that understanding is the eye, and action is the feet. Correct understanding leads to correct action; incorrect understanding leads to incorrect action. Becoming a demon or a Buddha, the depth depends on understanding. If one action is like this, then all actions are like this. 'Lotus Samadhi' (Fahua Sanmei) is the same as 'Buddha Recitation Samadhi' (Nianfo Sanmei). The Tathagata (Rulai, one of the titles of the Buddha) calls this supreme concentration the Samadhi King of Treasures, the treasury of light, the pearl that removes sins, the lamp of right view, the guide for the lost, the golden seal of the prince, the treasure of the poor, the emptiness Samadhi (Kong Sanmei), the holy Samadhi Dharani (Sheng Sanmei Tuoluoni), true contemplation, the most excellent observation, the wish-fulfilling jewel, Buddha-nature (Foxing), Dharma-nature (Faxing), Sangha-nature (Sengxing), the inexhaustible treasury, the excellent expedient means, the great wisdom light, the method of eliminating evil views, Samadhi, and so on. Therefore, know that the teachings, practices, principles, and fruits of the eighty-four thousand Paramita gates (Bawansiqian Boluomi Men) are all different names for Buddha Recitation Samadhi. If it is like this, then offering a single flower is equivalent to offering it to all the dust-like lands (Chencha, countless worlds) of the three times (Sanshi, past, present, and future); reciting the name of one Buddha is equivalent to embodying the magnificence of the future world. It is like using the earth as a target; how could there be an arrow that doesn't hit? If it is not like this, then one would be violating the reproaches in the 'Siyi Sutra' of fearing emptiness, abandoning emptiness, practicing emptiness, and seeking emptiness. The guest said: A doctor leaves medicine when departing, and a merchant entrusts gold when traveling. The wisdom stored by the former sages cannot be obtained by those who are not suitable. I, your disciple, am ignorant and foolish, peeking into the gate of Samadhi, and often hoping to hear the advocacy of truth and reality, as mentioned above.
奧旨。法之寶印。動寂雙照。理事圓融。舉心咸真。觸類而長。一稱南無皆成佛道。散華彈指盡超菩提。經王所在而自尊。目翳金錍而抉膜。二十義門未嘗聞諸。欣澡雪輕眾生之愆。得優遊寶莊嚴之土。何者幸也。愿不易此身。獲醍醐之妙記。悟當來諸佛即眾生是焉。遂稽首多寶塔。對蓮華僧。吾與之普觀十方。圓念三世。長跪叉手而說頌曰。
一心憶念過去佛 亦憶未來諸世尊 現世一切人中雄 亦學于其所說法 無有一佛在過去 亦無現世及當來 唯此清凈微妙禪 彼不可言證能說
唸佛三昧寶王論
No. 1164-7a 舊䟦
比丘正知。向見 云棲大師凈土代言有唐朝寶王論列在。名存書不存。中心甚慕之。生年三十。萬融師得此古本相贈。喜出望外。梓板于姑蘇慧慶寺。丙戌重梓于祖堂幽棲寺。伏願法界有情同生極樂世界。
凈土十要卷第五
(沙門知循 性泰各出資壹兩。覺明 傳輝 圓其 性真（為薦師）各出資伍錢。 華志 嚴德 嚴福各出資貳錢。 華岳出資壹錢。共刻此 寶王論。伏願 二十妙門永照末法。見者聞者慧悟開明。自他並圓二利之休。解行俱蒙四悉之益。普與法界等入珍池 （又海昆五錢。澄貳錢陸分 性）)。 卍新續藏
【現代漢語翻譯】 現代漢語譯本 奧旨（精深微妙的旨意）。法之寶印（佛法的珍貴印記）。動寂雙照（動與靜兩種狀態都能明察）。理事圓融（事相與理體圓滿融合）。舉心咸真（每一個念頭都真實不虛）。觸類而長（接觸任何事物都能增長智慧）。一稱南無（一聲稱念皈依）皆成佛道（都能成就佛的道路）。散華彈指（散花和彈指的短暫瞬間）盡超菩提（都能超越達到覺悟的境界）。經王所在而自尊（因為是經中之王所以自然尊貴）。目翳金錍（眼睛被翳障遮蔽需要用金錍這種工具來治療）而抉膜（來去除翳障）。二十義門（二十種重要的義理）未嘗聞諸（難道還不曾聽聞嗎）。欣澡雪輕眾生之愆（高興地洗滌減輕眾生的罪過）。得優遊寶莊嚴之土（能夠自在地生活在珍寶莊嚴的凈土）。何者幸也（這是多麼幸運的事情啊）。愿不易此身（希望不要改變這個身體）。獲醍醐之妙記（獲得如醍醐般甘美的殊勝授記）。悟當來諸佛即眾生是焉（領悟到未來諸佛就是現在的眾生）。遂稽首多寶塔（於是向多寶塔頂禮）。對蓮華僧（面對蓮華僧）。吾與之普觀十方（我與他一起普遍觀察十方世界）。圓念三世（圓滿地憶念過去、現在、未來三世）。長跪叉手而說頌曰（長跪合掌並說頌偈道）： 一心憶念過去佛（一心憶念過去的諸佛） 亦憶未來諸世尊（也憶念未來的一切世尊） 現世一切人中雄（現在世間一切人中的英雄） 亦學于其所說法（也學習他們所說的法） 無有一佛在過去（沒有哪一尊佛存在於過去） 亦無現世及當來（也沒有哪一尊佛存在於現在和未來） 唯此清凈微妙禪（只有這清凈微妙的禪定） 彼不可言證能說（是無法用言語表達，只能通過證悟才能理解和宣說的） 唸佛三昧寶王論 No. 1164-7a 舊䟦 比丘正知。向見 云棲大師凈土代言有唐朝寶王論列在（比丘正知，之前看到云棲大師提倡凈土法門時，提到唐朝的《寶王論》）。名存書不存（只有書名存在，書已經失傳）。中心甚慕之（內心非常仰慕）。生年三十（三十歲時）。萬融師得此古本相贈（萬融師得到這部古本贈送給他）。喜出望外（非常高興）。梓板于姑蘇慧慶寺（在姑蘇慧慶寺刻板印刷）。丙戌重梓于祖堂幽棲寺（丙戌年又在祖堂幽棲寺重新印刷）。伏願法界有情同生極樂世界（希望法界一切眾生都能一同往生極樂世界）。 凈土十要卷第五 （沙門知循 性泰各出資壹兩。覺明 傳輝 圓其 性真（為薦師）各出資伍錢。 華志 嚴德 嚴福各出資貳錢。 華岳出資壹錢。共刻此寶王論（沙門知循、性泰各自出資一兩，覺明、傳輝、圓其、性真（爲了推薦老師）各自出資五錢，華志、嚴德、嚴福各自出資二錢，華岳出資一錢，共同刻印這部《寶王論》）。伏願 二十妙門永照末法（希望這二十種微妙法門永遠照亮末法時代）。見者聞者慧悟開明（見到和聽到的人都能智慧覺悟，開明通達）。自他並圓二利之休（自己和他人都能圓滿獲得自利利他的利益）。解行俱蒙四悉之益（理解和實踐都能得到四悉檀的利益）。普與法界等入珍池（普遍與法界眾生一同進入珍寶池）。（又海昆五錢。澄貳錢陸分 性）)。 卍新續藏
【English Translation】 English version Profound meaning. The precious seal of the Dharma. Illuminating both movement and stillness. Principle and phenomena perfectly integrated. Every thought is genuine. Growing with every encounter. One utterance of 'Namo' (Homage) leads to Buddhahood. Scattering flowers and snapping fingers all transcend to Bodhi (Enlightenment). The Sutra King is inherently venerable. Removing the cataract from the eye with a golden needle. Have you not heard of the twenty gates of meaning? Rejoicing in cleansing and lightening the sins of sentient beings. Attaining leisurely dwelling in the land adorned with treasures. What fortune this is! Vowing not to change this body. Receiving the wondrous prediction of nectar. Realizing that the Buddhas of the future are none other than sentient beings. Then, prostrating to the Stupa of Many Treasures. Facing the Lotus Monk. I, together with him, universally contemplate the ten directions. Perfectly mindful of the three periods of time. Kneeling with palms joined, I speak this verse: 'With one mind, I remember the Buddhas of the past, And also remember all the World-Honored Ones of the future. The heroes among humans in the present world, I also learn from the Dharma they have taught. There is no Buddha in the past, Nor in the present or the future. Only this pure and subtle Dhyana (Meditation), Which cannot be spoken, but can be realized and then spoken about.' The Treatise on the King of Samadhis of Buddha Recitation No. 1164-7a Old Colophon Bhikkhu Zhengzhi. Previously saw that Master Yunqi advocated Pure Land, mentioning the Treatise of the Treasure King from the Tang Dynasty. The name exists, but the book does not. He deeply admired it. At the age of thirty, Master Wanrong obtained this ancient copy and gifted it to him. He was overjoyed. It was printed in Guzhu Huijing Temple. In the year Bingxu, it was reprinted in Zudang Youqi Temple. Humbly wishing that all sentient beings in the Dharma realm may be reborn in the Land of Ultimate Bliss together. Essential Teachings of the Pure Land, Volume 5 (Shramana Zhixun and Xingtai each contributed one tael of silver. Jueming, Chuanhui, Yuanqi, and Xingzhen (for recommending the teacher) each contributed five qian. Huazhi, Yande, and Yanfu each contributed two qian. Huayue contributed one qian. Together, they engraved this Treatise of the Treasure King. Humbly wishing that the twenty wondrous gates may forever illuminate the Dharma-ending Age. May those who see and hear it have their wisdom awakened and enlightened. May both self and others perfectly attain the benefit of self-benefit and benefiting others. May understanding and practice both receive the benefit of the Four Siddhantas. Universally entering the precious pond together with the Dharma realm. (Also, Haikun five qian, Cheng two qian six fen, Xing)). Supplement to the Manji Tripitaka
第 61 冊 No. 1164 凈土十要
靈峰蕅益大師選定凈土十要卷第六
述曰。吾觀古今法運盛衰之故。而後知禪凈共為隆替者也。人唯未悟。故不了生死利害。豈有悟而猶輕一生不退者乎。人唯未悟。故不了諸佛甚深境界。豈有悟而猶見等流俗者乎。永明諸老料揀禪凈。如道自家屋裡事。由其徹悟自宗故耳。末世禪道大壞。食唾者多。於是凈土一宗異見茁長。由唐至宋荊棘叢生。天如為中峰最勝子。故能繼永明諸老力扶凈土之衰。今觀或問一書。較諸天臺紫閣其間。邪幟遍樹。見網交羅。作者推陷廓清。其劬勞亦未免倍甚。蓋禪凈俱衰使然。讀者亦可以觀時變矣。然諸老匡扶凈土。實救本宗。或問開章謂。永明深有功于宗教。此等語偷心未盡者未肯遽以為然。然使宗教上流能參破第一則淆訛公案。能講透第一個差別名相。超然于凡外權小路岐。一去不復更入。又能普於十方。為諸迷者遍破遍透遍超。而謂宗教之能事不畢於此。吾不信也。序次十要。由十疑．寶王而至或問。深有感於法運盛衰之故。因為弄引請益后賢。
No. 1164-8a 評點凈土或問感賦(有小引)
余讀凈土或問。有懷于天如老人深有功于宗教一語。遂謬為評點。時度夏華陽度雲精舍。溪樓山影云
【現代漢語翻譯】 現代漢語譯本
第 61 冊 No. 1164 凈土十要
靈峰蕅益大師選定凈土十要卷第六
述曰：我觀察古今佛法興盛衰敗的原因，然後才知道禪宗和凈土宗是共同興盛或衰敗的。人們只是沒有覺悟，所以不瞭解生死輪迴的利害關係，難道會有覺悟的人還輕視一生就能不退轉的法門嗎？人們只是沒有覺悟，所以不瞭解諸佛甚深的境界，難道會有覺悟的人還把佛的境界看成和凡夫俗子一樣嗎？永明延壽等前輩大師辨析禪宗和凈土宗，就像談論自己家裡的事情一樣，因為他們徹底領悟了自己宗派的道理。末法時代禪宗衰敗，拾人牙慧的人很多，於是凈土宗的各種不同見解也滋生蔓延。從唐朝到宋朝，凈土宗的道路上荊棘叢生。天如禪師是中峰明本禪師最傑出的弟子，所以能夠繼承永明延壽等前輩大師的力量，扶持凈土宗的衰落。現在看《或問》一書，和天臺宗、紫閣山等地方的論述相比，那些地方邪知邪見像旗幟一樣遍佈，錯誤的見解像羅網一樣交織，而《或問》的作者能夠推翻這些錯誤的觀點，廓清邪說，他的辛勤勞作也必然要付出更多。這都是因為禪宗和凈土宗共同衰敗導致的。讀者也可以從中看到時代的變化了。然而，各位前輩大師匡扶凈土宗，實際上也是在拯救禪宗的根本。或問開篇就說，永明延壽大師對宗教有很深的功勞，這種話那些偷心未盡的人未必會立刻認可。然而，如果宗教界上層人士能夠參透第一則令人迷惑的公案，能夠講透第一個細微的差別名相，超越凡夫和權乘小道的境界，一旦離開就不會再進入，又能夠普遍地在十方世界，為迷惑的眾生普遍地破除、透徹地講解、超越世俗，如果說宗教界的能力還不能完全做到這些，我是不相信的。我按照《十疑論》、《寶王三昧論》到《或問》的順序編排《凈土十要》，深深地感慨佛法興盛衰敗的原因，因此寫下這些引言，請教後來的賢者。
No. 1164-8a 評點凈土或問感賦(有小引)
我讀《凈土或問》，想到天如禪師對宗教有很深的功勞這句話，於是冒昧地寫下評點。當時我在華陽的度雲精舍度過夏天，溪樓山影云 English version
Volume 61 No. 1164 Pure Land Ten Essentials
Lingfeng Ou-yi (Master Lingfeng Ou-yi) selected Pure Land Ten Essentials, Volume 6
Preface: I observe the reasons for the rise and fall of Dharma in ancient and modern times, and then I know that Chan (Zen) and Pure Land jointly rise and fall. People are only not enlightened, so they do not understand the advantages and disadvantages of birth and death. How can enlightened people still underestimate the Dharma door of non-retrogression in one lifetime? People are only not enlightened, so they do not understand the profound realm of all Buddhas. How can enlightened people still see the Buddha's realm as the same as ordinary people? Yongming Yanshou (Master Yongming Yanshou) and other senior masters analyzed Chan and Pure Land, just like talking about things in their own home, because they thoroughly understood the principles of their own sect. In the Age of Dharma Decline, the Chan path is greatly corrupted, and there are many who eat saliva (parrot others' words). Therefore, various different views of the Pure Land sect also sprout and spread. From the Tang Dynasty to the Song Dynasty, thorns grew everywhere on the road of Pure Land. Tianru (Master Tianru) was the most outstanding disciple of Zhongfeng Mingben (Master Zhongfeng Mingben), so he was able to inherit the power of Yongming Yanshou and other senior masters to support the decline of Pure Land. Now, looking at the book 'Or Wen' ('Questions or Doubts'), compared with the discussions in Tiantai (Tiantai Sect), Zigeshan (Mount Zige) and other places, those places are full of heretical views like flags, and wrong views are intertwined like nets. The author of 'Or Wen' is able to overthrow these wrong views and clear away heresies, and his hard work must have taken more effort. This is all caused by the common decline of Chan and Pure Land. Readers can also see the changes of the times from this. However, the senior masters who supported the Pure Land sect were actually saving the root of the Chan sect. The opening chapter of 'Or Wen' says that Yongming Yanshou made great contributions to religion. Those whose minds have not been completely purified may not immediately agree with this statement. However, if the upper echelons of the religious world can penetrate the first confusing koan, can thoroughly explain the first subtle difference in terminology, transcend the realm of ordinary people and expedient small paths, and once they leave, they will never enter again, and can universally break through, thoroughly explain, and transcend for the confused beings in the ten directions, if it is said that the ability of the religious world cannot completely achieve these, I do not believe it. I arranged the 'Pure Land Ten Essentials' in the order of 'Ten Doubts', 'Treasure King Samadhi', and 'Or Wen', deeply lamenting the reasons for the rise and fall of the Dharma, so I wrote these introductions to ask for advice from later sages.
No. 1164-8a Commentary on 'Questions or Doubts on Pure Land' with Feelings (with a small introduction)
I read 'Questions or Doubts on Pure Land' and thought of the sentence that Master Tianru made great contributions to religion, so I presumptuously wrote a commentary. At that time, I spent the summer at the Duyun Abode in Huayang, with the mountain shadows of Xilou and the clouds
【English Translation】 Modern Chinese translation
Volume 61 No. 1164 Pure Land Ten Essentials
Lingfeng Ou-yi (Master Lingfeng Ou-yi) selected Pure Land Ten Essentials, Volume 6
Preface: I observe the reasons for the rise and fall of Dharma in ancient and modern times, and then I know that Chan (Zen) and Pure Land jointly rise and fall. People are only not enlightened, so they do not understand the advantages and disadvantages of birth and death. How can enlightened people still underestimate the Dharma door of non-retrogression in one lifetime? People are only not enlightened, so they do not understand the profound realm of all Buddhas. How can enlightened people still see the Buddha's realm as the same as ordinary people? Yongming Yanshou (Master Yongming Yanshou) and other senior masters analyzed Chan and Pure Land, just like talking about things in their own home, because they thoroughly understood the principles of their own sect. In the Age of Dharma Decline, the Chan path is greatly corrupted, and there are many who eat saliva (parrot others' words). Therefore, various different views of the Pure Land sect also sprout and spread. From the Tang Dynasty to the Song Dynasty, thorns grew everywhere on the road of Pure Land. Tianru (Master Tianru) was the most outstanding disciple of Zhongfeng Mingben (Master Zhongfeng Mingben), so he was able to inherit the power of Yongming Yanshou and other senior masters to support the decline of Pure Land. Now, looking at the book 'Or Wen' ('Questions or Doubts'), compared with the discussions in Tiantai (Tiantai Sect), Zigeshan (Mount Zige) and other places, those places are full of heretical views like flags, and wrong views are intertwined like nets. The author of 'Or Wen' is able to overthrow these wrong views and clear away heresies, and his hard work must have taken more effort. This is all caused by the common decline of Chan and Pure Land. Readers can also see the changes of the times from this. However, the senior masters who supported the Pure Land sect were actually saving the root of the Chan sect. The opening chapter of 'Or Wen' says that Yongming Yanshou made great contributions to religion. Those whose minds have not been completely purified may not immediately agree with this statement. However, if the upper echelons of the religious world can penetrate the first confusing koan, can thoroughly explain the first subtle difference in terminology, transcend the realm of ordinary people and expedient small paths, and once they leave, they will never enter again, and can universally break through, thoroughly explain, and transcend for the confused beings in the ten directions, if it is said that the ability of the religious world cannot completely achieve these, I do not believe it. I arranged the 'Pure Land Ten Essentials' in the order of 'Ten Doubts', 'Treasure King Samadhi', and 'Or Wen', deeply lamenting the reasons for the rise and fall of the Dharma, so I wrote these introductions to ask for advice from later sages.
No. 1164-8a Commentary on 'Questions or Doubts on Pure Land' with Feelings (with a small introduction)
I read 'Questions or Doubts on Pure Land' and thought of the sentence that Master Tianru made great contributions to religion, so I presumptuously wrote a commentary. At that time, I spent the summer at the Duyun Abode in Huayang, with the mountain shadows of Xilou and the clouds
物靜好。漫賦古興一篇。賦成三嘆而感之。謹錄于首。聊當題詞。
窗外青山如列屏 山下清流朱弦聲 窗中有人拭幾塵 熟讀天如六字經 世人皆悟向上竅 又能悟得心王妙 須彌芥子都𨁝跳 露柱燈籠齊廝鬧 獨有一個佛名號 千悟萬悟悟不到 天如兩眼爍如火 淆訛公案直下剖 不從門外循墻走 恰恰自家屋裡坐 愚夫愚婦閑活計 恰恰自家屋裡事 恒沙沙數諸通明 恰恰自家屋裡人 空中迅鳥跡如畫 恰恰自家屋裡話 窗外青山如鏡里 山下清流鏡中水 鏡中有人逐云起 寶王三昧應如是 奇哉一句阿彌陀 勘破宗教諸禪和 就中也有無奈何 曾聽邊城霜月歌
戊申仲夏白月孟齋日。私淑後學成時題于度云庵雲氣樓之溪窗左個。
No. 1164-8b 凈土或問序
參禪。余所不去。唸佛。亦非去者。禪主見性。佛念離塵。竊謂唸佛一門實為禪教共履之通途。亦士庶同遊之捷徑。可不信哉。世之學者。參禪有禪病。作佛有佛魔。秪緣去聖時遠。源流異別。比比有之。孰能遏絕。而元之天如則禪師。宗說俱通。人天規則。可謂劍離寶匣為斬不平。藥出金瓶以瘳沉痾。遂于無疑中巧設疑情。無問處而興問目。目之曰凈土或問
【現代漢語翻譯】 現代漢語譯本 萬物寂靜美好。隨意寫成一篇懷古之作。寫成后三聲嘆息，心有所感。恭敬地記錄在開頭，略作題詞。
窗外青山宛如屏障排列，山下清澈的流水發出如琴絃般的聲音。 窗內有人擦拭桌上的灰塵，熟讀天如禪師的六字真經。 世人都領悟到向上提升的竅門，又能領悟到心王的奧妙。 須彌山和芥子都跳動起來，露柱和燈籠一起喧鬧。 唯獨有一個佛的名號，千悟萬悟也悟不到。 天如禪師的雙眼閃爍如火，直接剖析那些混淆視聽的公案。 不從門外沿著墻壁走，恰恰是安坐在自己的屋裡。 愚笨的男人和女人有閑暇的活計，恰恰是自己屋裡的事情。 像恒河沙數一樣多的諸位通明之人，恰恰是自己屋裡的人。 空中飛鳥留下的痕跡宛如畫作，恰恰是自己屋裡說的話。 窗外的青山宛如鏡子里的景象，山下清澈的流水宛如鏡中的水。 鏡中有人追逐雲彩升起，寶王三昧（指唸佛三昧）應該就是這樣。 奇妙啊，這一句『阿彌陀』（Amitābha，意為無量光），勘破了宗教和各個宗派的禪師。 其中也有無可奈何的事情，曾經聽過邊塞的霜月之歌。
戊申年仲夏白月孟齋日，私自學習的後學成時題寫于度云庵雲氣樓的溪窗左側。
No. 1164-8b 凈土或問序
參禪，不是我所拋棄的。唸佛，也不是我所拋棄的。禪宗注重見性，唸佛注重遠離塵世。我私下認爲念佛這一法門，實際上是禪宗和教宗共同遵循的通途，也是士人和百姓共同遊歷的捷徑。難道還不值得相信嗎？世上的學者，參禪有禪病，作佛有佛魔，只因爲距離聖人的時代已經很久遠，源流也各不相同，這樣的情況比比皆是，誰能夠遏制和杜絕呢？而元朝的天如禪師（指天如惟則禪師），對禪宗和教理都精通，是人天的規則。可以說是寶劍離開了劍匣，用來斬除不平之事；良藥從金瓶中取出，用來醫治沉重的疾病。於是在沒有疑問的地方巧妙地設定疑問，在沒有問題的地方提出問題。將它命名為《凈土或問》。
【English Translation】 English version Everything is quiet and beautiful. I casually composed a piece evoking ancient sentiments. After finishing it, I sighed three times, feeling moved. I respectfully record it at the beginning, as a brief inscription.
The green mountains outside the window are arranged like screens, and the clear stream below the mountain makes sounds like zither strings. Inside the window, someone is wiping dust from the table, diligently reading the six-character mantra of Zen Master Tianru. The world all understand the knack for upward progress, and can also understand the mystery of the mind-king. Mount Sumeru and mustard seeds all jump around, the pillar and the lantern are all noisy together. There is only one Buddha's name, which cannot be understood through thousands of enlightenments. Zen Master Tianru's eyes shine like fire, directly dissecting those confusing koans. Not walking along the wall from outside the door, but precisely sitting in one's own house. Foolish men and women have leisurely tasks, precisely the affairs of their own house. The countless enlightened beings, like the sands of the Ganges, are precisely the people in their own house. The traces of swift birds in the sky are like paintings, precisely the words spoken in their own house. The green mountains outside the window are like scenes in a mirror, and the clear stream below the mountain is like water in the mirror. Someone in the mirror chases after the rising clouds, the Samadhi of the Treasure King (referring to the Samadhi of Buddha Recitation) should be like this. Wonderful! This phrase 'Amitābha' (meaning immeasurable light), discerns the religions and Zen masters of various sects. Among them, there are also helpless things, having heard the song of the frosty moon in the border town.
On the Mengzhai day of the White Moon in the mid-summer of Wushen year, Chenshi, a student who privately admires, inscribed this on the left side of the stream window of the Yunqi Building in Duyun Hermitage.
No. 1164-8b Preface to 'Doubts Concerning the Pure Land'
Engaging in Chan (Zen) is not what I abandon. Reciting the Buddha's name is also not what I abandon. Chan emphasizes seeing one's nature, while reciting the Buddha's name emphasizes leaving behind the dust of the world. I privately believe that the method of reciting the Buddha's name is actually a common path followed by both Chan and the teachings, and also a shortcut for both scholars and common people to travel. Is it not worth believing? Scholars in the world, engaging in Chan have Chan sickness, practicing Buddhahood have Buddha demons, only because the era is far from the sages, and the origins and streams are different, such situations are numerous, who can curb and eliminate them? But Zen Master Tianru (referring to Zen Master Tianru Weize) of the Yuan Dynasty, is proficient in both Chan and doctrine, and is a rule for humans and gods. It can be said that the precious sword leaves the scabbard to cut down injustice; the good medicine is taken from the golden bottle to cure serious illnesses. Thus, he cleverly sets up doubts in places where there are no doubts, and raises questions in places where there are no questions. He named it 'Doubts Concerning the Pure Land'.
。共二十六則。所謂拔本塞源窮諸識念者也。若其信得及。凈念相繼。觸目西方。歸心凈土。奚以為文哉。如或執妄謬解。妍丑不分。白日迷途。適越之北者。取為司南。茲有門弟子洪慈。募眾流行。非獨與世之修凈業者共。亦足為不信者之一勸耳。
三宗講主守愚悟勤識
No. 1164-8 師子林天如和尚凈土或問
小師 善遇 編
天如老人宴默于臥云之室。有排闥而入者。禪上人也。命之坐。坐久。夕陽在窗。篆煙將滅。上人整衣起立從容問曰。竊聞永明壽和尚。稟單傳之學于韶國師。為法眼的孫。座下數千指。機辯才智雷厲風飛。海內禪林推為大匠。奈何自修凈土且以教人。復撰西方等文廣傳於世。及四料揀偈曰。有禪無凈土。十人九蹉路。無禪有凈土。萬修萬人去。主張凈土。無少寬容。無乃自屈其禪而過贊凈土耶。此疑非小。為我辯之。答曰。大哉問也。永明深有功于宗教者也。惜舉其綱。發明未盡。未能盡遣禪者之疑也。余忝學禪。未諳凈土。然涉獵諸書。稍知其概。本易行易入之方。亦難說難信之法。釋迦預知末法眾生少能信向。故引諸佛廣長舌以破其疑。復自言。我於五濁惡世行此說此。是為甚難。此皆苦口丁寧勸人信向矣。且大悲世尊金口所宣莫不信受。獨于凈
【現代漢語翻譯】 現代漢語譯本：共二十六則，闡述了拔除根本、堵塞源頭，窮盡各種識唸的方法。如果能夠深信不疑，以清凈的念頭相續不斷，那麼所見所觸皆是西方極樂世界，一心歸向凈土，又何必需要這些文字呢？如果有人執迷於虛妄，錯誤地理解，不能分辨美醜，如同在光天化日之下迷失方向，想要到南方卻往北方走一樣，那麼這本書就可以作為指南針。我的門下弟子洪慈，募集眾人之力將此書刊行流傳，不僅是爲了與世上修習凈業的人共同學習，也足以勸導那些不相信凈土法門的人。
三宗講主守愚悟勤 識
《師子林天如和尚凈土或問》
小師 善遇 編
天如老人安靜地待在臥雲室中，有一位禪宗上人推門而入。天如老人請他坐下。坐了很久，夕陽照進窗戶，香爐中的煙快要熄滅。上人整理衣衫站起身來，從容地問道：『我聽說永明延壽和尚，從韶國師那裡繼承了單傳的禪學，是法眼宗的後代。座下有數千弟子，機鋒辯才如同雷霆閃電般迅猛。海內外的禪林都推崇他為大師。但他為什麼又要修習凈土，並且用凈土法門來教導他人呢？還撰寫了《西方》等文章廣泛流傳於世。以及四料揀偈說：『有禪無凈土，十人九蹉路；無禪有凈土，萬修萬人去。』如此主張凈土法門，沒有絲毫寬容，難道不是委屈了他的禪學，而過分讚揚凈土了嗎？這個疑問非同小可，請您為我辯解。』 天如老人回答說：『這個問題問得太好了！永明延壽和尚對佛教的禪宗和教宗都有很深的貢獻。可惜的是，他只是提出了綱領，而沒有充分地闡明，所以未能完全消除禪宗學人的疑惑。我雖然學習禪宗，但對凈土法門並不精通。然而，我涉獵過很多書籍，稍微瞭解一些大概。凈土法門本來是容易修行、容易進入的方便之門，但也是難以宣說、難以令人相信的法門。釋迦牟尼佛預先知道末法時代的眾生很少能夠相信和嚮往凈土法門，所以才引諸佛的廣長舌相來破除他們的疑惑，並且親自說：『我於五濁惡世行此說此，是為甚難。』這些都是苦口婆心地勸人相信和嚮往凈土法門啊！而且大悲世尊（指釋迦摩尼佛，the greatly compassionate, World Honored One）金口所宣說的，沒有不令人信受的，唯獨對於凈
【English Translation】 English version: There are twenty-six sections in total, which explain the methods of uprooting the source, blocking the origin, and exhausting all thoughts and perceptions. If one can deeply believe and maintain a continuous stream of pure thoughts, then everything one sees and touches is the Western Pure Land, and one's heart is entirely devoted to the Pure Land. What need is there for these writings? If someone clings to delusion, misunderstands, and cannot distinguish between beauty and ugliness, like someone losing their way in broad daylight, wanting to go south but heading north, then this book can serve as a compass.
My disciple Hong Ci, with the support of many, has published and circulated this book, not only for those who cultivate Pure Land practices to learn together, but also to persuade those who do not believe in the Pure Land Dharma.
The lecturer of the three schools, Shouyu Wuqin, recognizes.
《Pure Land Questions and Answers by Master Tianru of Lion Grove》
Compiled by junior monk Shanyu.
The old man Tianru was quietly in his Woyun chamber, when a Chan (Zen) monk pushed the door open and entered. The old man Tianru invited him to sit down. After sitting for a long time, the setting sun shone through the window, and the incense smoke was about to extinguish. The monk adjusted his robes, stood up, and calmly asked: 'I have heard that Yongming Yanshou (an eminent monk of the Five Dynasties and Ten Kingdoms period) inherited the single-transmission Chan (Zen) teachings from National Teacher Shao, and was a descendant of the Fayan school. He had thousands of disciples, and his sharp wit and eloquence were like thunder and lightning. The Chan (Zen) monasteries throughout the country revered him as a great master. But why did he also cultivate the Pure Land practice and use the Pure Land Dharma to teach others? He also wrote articles such as 'The West' and widely circulated them. And the Fourfold Gatha says: 'With Chan but without Pure Land, nine out of ten go astray; without Chan but with Pure Land, ten thousand cultivate and ten thousand attain.' He advocates the Pure Land Dharma so strongly, without any leniency. Isn't this belittling his Chan (Zen) teachings and excessively praising the Pure Land?' The old man Tianru replied: 'This is an excellent question! Yongming Yanshou made profound contributions to both the Chan (Zen) and doctrinal schools of Buddhism. It is a pity that he only presented the outline and did not fully explain it, so he failed to completely dispel the doubts of Chan (Zen) practitioners. Although I study Chan (Zen), I am not proficient in the Pure Land Dharma. However, I have read many books and have a slight understanding of the general principles. The Pure Land Dharma is originally a convenient gate that is easy to cultivate and easy to enter, but it is also a Dharma that is difficult to explain and difficult to believe. Shakyamuni Buddha (the founder of Buddhism) foresaw that beings in the Dharma-ending Age would rarely be able to believe in and aspire to the Pure Land Dharma, so he invoked the broad and long tongue of all Buddhas to dispel their doubts, and personally said: 'I practice and speak this in the evil world of the five turbidities, which is extremely difficult.' These are all earnest exhortations to people to believe in and aspire to the Pure Land Dharma! Moreover, everything spoken by the golden mouth of the greatly compassionate, World Honored One (referring to Shakyamuni Buddha) is believed and accepted, except for the Pure
土間有疑者。何哉。良由凈土教門至廣至大。凈土修法至簡至易。所謂廣大者一切機根攝收都盡。上至一生補處亦生凈土。下至五逆十惡。臨終唸佛悔過。歸心凈土者。悉往生也。所謂簡易者。無艱難勞苦之行。無迷誤差別之緣。但持彌陀名號。由此離娑婆。生極樂。不退轉直至成佛也。其廣大如彼。其簡易如此。故雖智者不能無疑焉。汝如知此。則知永明之贊深有意焉。非過也。
問。禪宗悟達之士既見性成佛。肯復求凈土之生乎。
答。悟達之士。政愿求生。古云。不生凈土。何土可生。汝但未悟。使汝悟則凈土之趨萬牛不能挽矣(上二答皆略。詳在下第三答)。
問。學者但患大事不明。大事既明。當不避死生廣度生靈。今厭苦趨樂。非吾所愿也。
答。見卵求夜。何太早計也。汝將謂一悟之後習漏永除便不退轉耶。更無遍學佛法修行證果等事耶。便可上齊諸佛入生入死不受障緣所撓耶。審如是諸大菩薩。修六度萬行動經恒河沙劫者。反愧於汝矣。教有聲聞出胎之昧。菩薩隔陰之昏。況近時薄解淺悟。自救不了者乎。縱悟處深遠。見地高明。行解相應。奈何未登不退。力用未充。居濁惡化剛強。先聖未許。如未完不固之舟。濟多人于惡海。自他俱溺。其理必然。故往生論。欲遊戲地獄
【現代漢語翻譯】 現代漢語譯本： 有人對凈土法門抱有疑問。為什麼呢？這是因為凈土教法極其廣大，極其深遠，凈土的修行方法又極其簡單，極其容易。所謂廣大，是指一切根器的眾生都能被攝受，全部包括在內。上至等覺菩薩（一生補處）也能往生凈土，下至犯下五逆十惡罪的人，臨終時念佛懺悔，真心歸向凈土，都能往生。所謂簡易，是指沒有艱難困苦的修行，沒有迷惑錯誤的因緣。只要持念阿彌陀佛的名號，就能由此脫離娑婆世界，往生極樂世界，永不退轉，直至成佛。凈土法門的廣大就像上面所說的那樣，它的簡易也是如此。所以即使是智者，也不能不產生疑問。如果你能明白這些，就能理解永明延壽禪師讚歎凈土法門的深意，這並不是過分的讚美。
有人問：禪宗開悟的人已經明心見性，成就佛果，還會願意求生凈土嗎？
答：開悟的人，正是願意求生凈土。古人說：『不生凈土，還能生到哪裡去呢？』你只是還沒有開悟，如果讓你開悟了，那麼你求生凈土的心，就是萬頭牛也拉不回來了（以上兩個回答都比較簡略，詳細的在下面的第三個回答中）。
有人問：學佛的人只擔心不能明白最重要的事情（大事），如果最重要的事情已經明白了，就應當不畏懼生死，廣泛地度化眾生，現在厭惡痛苦而趨向安樂，這不是我所希望的。
答：現在就像看到雞蛋就想等到天黑一樣，是不是太早打算了？你以為一旦開悟之後，過去的習氣和煩惱就永遠消除了，不再退轉了嗎？難道不需要再廣泛地學習佛法，修行證果等等事情了嗎？難道就可以和諸佛一樣，進入生死輪迴而不受任何障礙了嗎？如果真是這樣，那麼那些修習六度萬行，經歷恒河沙數劫的大菩薩，反而要對你感到慚愧了。佛經上說有聲聞乘修行者出胎後會迷惑，菩薩也會有隔陰之昏昧，更何況是現在那些理解膚淺，開悟不深，自救都困難的人呢？即使開悟的境界深遠，見解高明，修行和理解能夠相應，但是如果還沒有達到不退轉的境界，力量還不夠充足，身處污濁惡劣的環境中，想要教化剛強難化的眾生，這是先賢所不允許的。就像用一艘沒有完工，不堅固的船，想要從充滿罪惡的大海中救度許多人，結果只能是自己和他人一起沉溺，這是必然的道理。所以《往生論》中說，想要遊戲地獄
【English Translation】 English version: Some people have doubts about the Pure Land teachings. Why is that? It is because the Pure Land teachings are extremely vast and profound, and the methods of practice are extremely simple and easy. The so-called 'vast' means that all capacities of beings are encompassed and included. Even Bodhisattvas who are one lifetime away from Buddhahood (Eka-jāti-pratibaddha) can be born in the Pure Land, and even those who have committed the five rebellious acts (pañcānantarya) and ten evil deeds (daśa akusala karmāṇi), if they recite the Buddha's name with repentance at the time of death and sincerely turn to the Pure Land, can all be reborn there. The so-called 'simple' means that there are no difficult or arduous practices, and no causes for confusion or error. Simply by holding the name of Amitābha Buddha, one can leave the Saha world, be born in the Land of Ultimate Bliss, never regress, and eventually attain Buddhahood. The vastness of the Pure Land is as described above, and its simplicity is also like this. Therefore, even the wise cannot help but have doubts. If you understand these points, you will understand the profound meaning of Yongming Yanshou Chan Master's praise of the Pure Land teachings, and it is not an excessive praise.
Someone asks: Those who have attained enlightenment in Chan Buddhism and have seen their nature and attained Buddhahood, would they still be willing to seek rebirth in the Pure Land?
Answer: Those who have attained enlightenment are precisely the ones who wish to be reborn in the Pure Land. An ancient saying goes: 'If you are not born in the Pure Land, where else can you be born?' You simply have not yet attained enlightenment. If you were to attain enlightenment, your desire to be born in the Pure Land could not be turned back even by ten thousand oxen (the above two answers are brief; the details are in the third answer below).
Someone asks: Practitioners only worry about not understanding the most important matter (mahārtha). Once the most important matter is understood, one should not fear birth and death and should widely liberate sentient beings. Now, to dislike suffering and seek pleasure is not what I desire.
Answer: You are like seeing an egg and expecting night to fall. Isn't that too early to plan? Do you think that once you attain enlightenment, past habits and afflictions will be permanently eliminated and you will never regress? Do you not need to further study the Buddhadharma, practice, and realize the fruits of enlightenment? Can you then be on par with all the Buddhas, enter birth and death without being hindered by any obstacles? If that were the case, then those great Bodhisattvas who cultivate the six perfections (ṣaṭ pāramitā) and ten thousand practices (sarva-karma), spending countless kalpas (kalpa) as numerous as the sands of the Ganges River, would be ashamed of you. The teachings speak of the confusion of a Śrāvaka (voice-hearer) upon emerging from the womb and the obscuration of a Bodhisattva between lives. How much more so for those in recent times who have shallow understanding and limited enlightenment, and who cannot even save themselves? Even if one's enlightenment is profound, one's understanding is high, and one's practice and understanding are in harmony, if one has not yet reached the stage of non-retrogression (avaivartika) and one's strength is not yet sufficient, to reside in a turbid and evil environment and try to transform stubborn and difficult beings is not permitted by the ancient sages. It is like using an unfinished and unstable boat to ferry many people across a sea of evil, the result will inevitably be that both oneself and others will drown. Therefore, the Treatise on Rebirth (Amitāyus Sūtra Upadeśa) says that one wishes to sport in hell.
門者。必生彼土。得無生忍已。還入生死。救苦眾生。以此因緣求生凈土。先聖云。未得不退轉位。不可混俗度生。未得無生法忍。要須常不離佛。嬰兒常不離母。弱羽只可傅枝。今釋迦已滅。彌勒未生。四惡苦趣因果牽纏。外道邪魔是非扇亂。女色淫聲之相惑。惡緣薉濁之交侵。無現佛可依。又境緣所撓。初心悟達之人鮮有不遭其敗者。世尊慇勤指歸極樂。良有以也。蓋彼彌陀現在說法。樂土境緣種種清凈。儻依彼佛忍力易成。高證佛階。親蒙授記。然後出化眾生。去來無礙。以是之故。上根利器急愿託生。況中下之輩初得發明者乎。豈不見觀佛三昧經。文殊得唸佛三昧。常生凈土。世尊復曰。汝當往生極樂世界。華嚴經。普賢勸進善財童子海會大眾。十大愿王導歸極樂。其偈云。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。乃至蒙彼如來授記已。化身無數百俱胝。智力廣大遍十方。普利一切眾生界。楞伽記云。大名德比丘。厥號為龍樹。世間中顯我。無上大乘法。得初歡喜地。往生安樂國。又起信論。馬鳴有求生之愿。無量壽論。天親有愿往之心。大寶積經。記凈飯王及七萬釋種同生安養。觀經。韋提夫人及五百侍女同覲彌陀。且凈飯．韋提等皆現得無生法忍。西竺似此之流不可勝數。
{ "translations": [ "現代漢語譯本：", "問：那些發願往生凈土的人，必定要往生到那個世界，並且獲得無生法忍之後，才能回到生死輪迴中，救度受苦的眾生。因為這個原因才求生凈土嗎？", "答：古代的聖賢說過，『沒有得到不退轉的果位，不可以混跡於世俗之中度化眾生；沒有得到無生法忍，必須要常常不離開佛，就像嬰兒常常不離開母親一樣，羽毛未豐滿的鳥兒只能依附在樹枝上。』現在釋迦牟尼佛已經涅槃，彌勒佛尚未降生，四惡道的痛苦果報互相牽纏，外道邪魔散佈是非迷惑人心，女色淫聲迷惑人的心智，惡劣的環境污濁的交往侵蝕人的善根。沒有現世的佛可以依靠，又被外在的環境所擾亂，最初開悟的人很少有不失敗的。世尊慇勤地指引我們歸向極樂世界，確實是有原因的。因為阿彌陀佛現在正在極樂世界說法，極樂世界的環境種種清凈。如果依靠阿彌陀佛，成就忍辱的力量就容易，能夠高證佛的果位，親自蒙受佛的授記，然後出世度化眾生，來去沒有障礙。因為這個緣故，上根利器的人急切地發願往生極樂世界，更何況是那些中下根器剛剛有所領悟的人呢？", "難道你沒看到《觀佛三昧經》中說，文殊菩薩得到唸佛三昧，常常往生凈土。世尊又說：『你應該往生極樂世界。』《華嚴經》中，普賢菩薩勸導善財童子和海會大眾，以十大愿王引導他們迴歸極樂世界。其中的偈頌說：『愿我臨命終時，盡除一切諸障礙，面見彼佛阿彌陀（Amitabha），即得往生安樂剎（Sukhavati）。乃至蒙彼如來授記已，化身無數百俱胝，智力廣大遍十方，普利一切眾生界。』《楞伽經》記載說：『大名德比丘，他的名字叫龍樹（Nagarjuna），在世間中宣揚我的無上大乘佛法，得到初歡喜地，往生安樂國。』", "《起信論》中，馬鳴菩薩有求生凈土的願望。《無量壽經論》中，天親菩薩有發願往生的心。《大寶積經》記載，凈飯王（Suddhodana）和七萬釋迦族人一同往生安養。《觀經》中，韋提希夫人（Vaidehi）和五百侍女一同覲見阿彌陀佛。而且凈飯王、韋提希夫人等都已證得無生法忍。在西印度像這樣的人數不勝數。", "english_translations": [ "English version:", "Question: Those who vow to be reborn in the Pure Land must be reborn in that world and, after attaining Anutpattika-dharma-kshanti (無生法忍, the patience with the unborn dharma), return to the cycle of birth and death to save suffering beings. Is this the reason for seeking rebirth in the Pure Land?", "Answer: Ancient sages have said, 'Without attaining the stage of non-retrogression, one should not mingle in the mundane world to liberate beings; without attaining Anutpattika-dharma-kshanti, one must always remain close to the Buddha, just as an infant always stays close to its mother, and a fledgling can only cling to a branch.' Now, Shakyamuni Buddha (釋迦牟尼佛) has already entered Nirvana, and Maitreya Buddha (彌勒佛) has not yet descended. The painful consequences of the four evil realms are intertwined, and heretical demons spread falsehoods to confuse people. The allure of female beauty and seductive sounds delude the mind, and evil environments and defiled interactions erode one's good roots. There is no present Buddha to rely on, and being disturbed by external circumstances, few who initially awaken do not fail. The World-Honored One earnestly guides us to return to the Land of Ultimate Bliss, and there is indeed a reason for this. Because Amitabha Buddha (阿彌陀佛) is now expounding the Dharma in the Land of Ultimate Bliss, and the environment of the Land of Bliss is pure in every way. If one relies on Amitabha Buddha, it is easier to achieve the power of patience, to attain the high stage of Buddhahood, and to personally receive the Buddha's prediction, and then to go forth and liberate beings without hindrance. For this reason, those with superior roots and sharp faculties eagerly vow to be reborn in the Land of Ultimate Bliss, let alone those of middle and lower capacities who have just begun to understand?", "Have you not seen that in the Contemplation on the Buddha Samadhi Sutra, Manjushri Bodhisattva (文殊菩薩) attained the Buddha Recitation Samadhi and often reborn in the Pure Land. The World-Honored One also said, 'You should be reborn in the Land of Ultimate Bliss.' In the Avatamsaka Sutra (《華嚴經》), Samantabhadra Bodhisattva (普賢菩薩) encouraged Sudhana (善財童子) and the great assembly to return to the Land of Ultimate Bliss with the Ten Great Vows. The verse says, 'When I am about to die, may I remove all obstacles, see Amitabha Buddha (阿彌陀佛) face to face, and be reborn in the Land of Bliss (Sukhavati). And after receiving the prediction from that Tathagata, may I transform into countless hundreds of millions of bodies, with vast wisdom and power pervading the ten directions, and universally benefit all realms of sentient beings.' The Lankavatara Sutra (《楞伽經》) records, 'A Bhikshu of great renown and virtue, whose name is Nagarjuna (龍樹), will proclaim my unsurpassed Mahayana Dharma in the world, attain the first Joyful Ground, and be reborn in the Land of Bliss.'", "In the Awakening of Faith (《起信論》), Ashvaghosha Bodhisattva (馬鳴菩薩) had the aspiration to be reborn in the Pure Land. In the Treatise on the Sutra of Immeasurable Life (《無量壽經論》), Vasubandhu Bodhisattva (天親菩薩) had the mind of vowing to be reborn. The Great Treasure Accumulation Sutra (《大寶積經》) records that King Suddhodana (凈飯王) and seventy thousand Shakya clansmen were reborn together in the Land of Peace and Nourishment. In the Contemplation Sutra (《觀經》), Queen Vaidehi (韋提希夫人) and five hundred maids together beheld Amitabha Buddha (阿彌陀佛). Moreover, King Suddhodana, Queen Vaidehi, and others have all attained Anutpattika-dharma-kshanti. In West India, there are countless people like this." ] }
東土如廬山遠公合社高人。天臺賢首諸宗尊者。曰僧曰俗同生凈土者又可勝數耶。只如文殊．普賢大菩薩也。善財海眾遍參知識。悟同諸聖者也。馬鳴．龍樹等菩薩也。亦禪宗以為大祖師也。此諸聖人所悟所證。比今悟達之士何如。彼尚愿生樂國親近彌陀。而汝一悟之後更不求生。則龍樹．馬鳴．普賢．文殊等反不汝若。何不自揣其心。自量其力。所修所證誠過二菩薩二禪祖乎。所參知識。所悟佛性。過善財海眾乎。所得無生法忍。受佛印證。過凈飯．韋提乎。飯王。佛之父也。七萬釋種。佛親屬也。凈土之生儻無利益。佛忍自誤其父與親屬乎。向謂得無生忍。可許混俗。今王屬得忍。尚記往生。則如來保護之意豈不深且遠乎。多見今之禪者。不究如來之了義。不知達磨之玄機。空腹高心。習為狂妄。見修凈土則笑曰。彼學愚夫愚婦之為。何鄙哉。余嘗論其非鄙愚夫婦。乃鄙文殊．普賢．龍樹．馬鳴等也。非特迷正道。失善根。喪慧身。亡佛種。且成謗法之業。鄙聖之殃。佛祖視為可哀憐者。於是永明和尚剖出心肝。主張凈土。既自修又化世。臨終預知時至。種種殊勝相現。舍利鱗砌于身。撫州一僧經年繞其塔。人問故。僧曰。因病入冥。見殿左畫僧一㡧。閻王禮拜慇勤。主吏曰。此永明壽禪師也。修行精進。生極樂
【現代漢語翻譯】 現代漢語譯本： 東土如廬山遠公（慧遠大師）蓮社的高人，天臺宗、賢首宗等各宗派的尊者，無論是僧人還是俗人，往生凈土的人數不勝數啊。就說文殊菩薩、普賢菩薩這樣的大菩薩，還有善財童子及其海眾，他們遍參知識，所悟與諸聖相同。還有馬鳴菩薩、龍樹菩薩等，他們也被禪宗尊為大祖師。這些聖人所悟所證，與如今自以為開悟的人相比如何？他們尚且發願往生極樂世界，親近阿彌陀佛，而你一旦開悟之後，就不再求生凈土，那麼龍樹菩薩、馬鳴菩薩、普賢菩薩、文殊菩薩豈不是反而不如你了嗎？為何不自己衡量一下自己的內心，估量一下自己的力量，你所修所證的，真的超過了二位菩薩、二位禪宗祖師嗎？你所參訪的知識，所悟到的佛性，超過了善財童子及其海眾嗎？你所得到的無生法忍，所受到的佛陀印證，超過了凈飯王（佛陀的父親）和韋提希夫人嗎？凈飯王是佛陀的父親，七萬釋迦族人是佛陀的親屬，如果往生凈土沒有利益，佛陀難道會白白地讓自己的父親和親屬受騙嗎？以前說得到無生法忍，可以允許混跡於世俗之中，現在連國王阿阇世王得到無生法忍，尚且記得要往生凈土，那麼如來佛保護眾生的心意，豈不是既深遠又周到嗎？ 經常看到現在的禪宗修行者，不探究如來佛的究竟之義，不瞭解達摩祖師的玄妙之機，只是空腹高心，習慣於狂妄自大。見到修習凈土法門的人，就嘲笑說：『他們學的是愚夫愚婦所為。』多麼鄙視啊！我曾經論述過他們的錯誤，他們所鄙視的不是愚夫愚婦，而是文殊菩薩、普賢菩薩、龍樹菩薩、馬鳴菩薩等啊！這不僅僅是迷失了正道，失去了善根，喪失了慧命，斷絕了佛種，而且還造下了謗法的罪業，招致了輕慢聖賢的災禍，被佛祖視為可憐憫的人。因此，永明延壽禪師剖出心肝，主張凈土法門，既自己修習，又教化世人，臨終時預知時至，種種殊勝的景象顯現，舍利子像魚鱗一樣覆蓋在身上。撫州有一個僧人，經年累月地繞著他的塔。有人問他原因，僧人說：『我因為生病到了陰間，看見殿左邊畫著一個僧人的畫像，閻王對他禮拜得非常慇勤。主事的人說：『這是永明延壽禪師，修行精進，往生極樂世界了。』
【English Translation】 English version: In the Eastern Land, there were eminent figures like Venerable Yuan of Lushan (Master Huiyuan) and the Lotus Society, as well as esteemed individuals from the Tiantai, Xianshou, and other schools. The number of those, both monks and laypeople, who were reborn in the Pure Land is countless. Consider great Bodhisattvas such as Manjushri (wisdom) and Samantabhadra (practice), as well as Sudhana (seeking knowledge) and his assembly, who universally sought knowledge and whose enlightenment was the same as all the sages. Also, there are Bodhisattvas like Ashvaghosha (awakening) and Nagarjuna (emptiness), who are revered as great patriarchs by the Chan school. How does the enlightenment and realization of these sages compare to those who today consider themselves enlightened? They still vowed to be reborn in the Land of Bliss and draw near to Amitabha (infinite light). If, after your so-called enlightenment, you no longer seek rebirth, then aren't Nagarjuna, Ashvaghosha, Samantabhadra, and Manjushri inferior to you? Why not examine your own mind and measure your own strength? Does your cultivation and realization truly surpass those of the two Bodhisattvas and the two Chan patriarchs? Does the knowledge you have sought and the Buddha-nature you have realized surpass Sudhana and his assembly? Does the non-origination forbearance (anutpattika-dharma-kshanti) you have attained and the Buddha's seal of approval you have received surpass King Suddhodana (pure rice) (Buddha's father) and Queen Vaidehi (without hatred)? King Suddhodana was the Buddha's father, and the seventy thousand Shakya relatives were the Buddha's kin. If rebirth in the Pure Land were of no benefit, would the Buddha have allowed his father and relatives to be deceived in vain? It was previously said that having attained non-origination forbearance, one could mingle with the mundane world. Now, even King Ajatashatru (unborn enemy) who attained forbearance still remembers to seek rebirth. Doesn't this show that the Tathagata's (thus gone) intention to protect beings is both profound and far-reaching? Often, present-day Chan practitioners do not investigate the Tathagata's ultimate meaning or understand Bodhidharma's (awakening to the dharma) subtle mechanisms. They are merely arrogant and habitually engage in wild and presumptuous behavior. When they see those who cultivate the Pure Land path, they laugh and say, 'They are learning what foolish men and women do.' How contemptible! I have often discussed their error. What they despise is not foolish men and women, but Manjushri, Samantabhadra, Nagarjuna, Ashvaghosha, and others! This is not only losing the right path, losing good roots, losing the wisdom-body, and extinguishing the Buddha-seed, but also creating the karma of slandering the Dharma and incurring the calamity of despising the sages, whom the Buddhas and patriarchs regard as pitiable. Therefore, Zen Master Yongming Yanshou (eternal life) laid bare his heart and advocated the Pure Land path, both cultivating it himself and transforming the world. At the time of his death, he knew in advance when it would occur, and various auspicious signs appeared. Relics covered his body like fish scales. A monk in Fuzhou circled his stupa year after year. When someone asked him why, the monk said, 'Because I fell ill and went to the underworld, I saw a painting of a monk on the left side of the hall, to whom King Yama (judge of the dead) paid homage very diligently. The chief officer said, 'This is Chan Master Yongming Yanshou, who cultivated diligently and was reborn in the Land of Ultimate Bliss.'
上品。夫永明悟達磨直指之禪。又致身極樂上品。以此解禪者之執情。為末法勸信。余謂其深有功于宗教者此也。豈特永明為然。死心新禪師勸修凈土文云。彌陀甚易念。凈土甚易生。又云。參禪人最好唸佛。根機或鈍。恐今生未能大悟。且假彌陀願力接引往生。又云。汝若唸佛不生凈土。老僧當墮拔舌地獄。真歇了禪師凈土說云。洞下一宗皆悟密修。其故何哉。良以唸佛法門徑路修行。正按大藏。接上上器。傍引中下之機。又云。宗門大匠已悟不空不有之法。秉志孜孜于凈業者。得非凈業見佛尤簡易於宗門乎。又云。乃佛乃祖在教在禪。皆修凈業同歸一源。入得此門無量法門悉皆證入。至如天衣懷．圓照本．慈受深．南嶽思．法照凈靄．凈慈大通．天臺懷玉．梁道珍．唐道綽．毗陵法真．姑蘇守訥．北澗簡．天目禮等諸大老。皆禪門宗匠。其密修顯化。發揚凈土之旨不約而同。豈特諸老為然。嘗聞老宿曰。合五家宗派。盡天下禪僧。悟與未悟。無一不歸凈土。百丈海禪師。馬祖的子。天下叢林。從古至今無一事敢違其法。看他為病僧唸誦。舉揚一偈。稱讚彌陀。復同聲唸佛百千聲迴向云。諸緣未盡。早遂輕安。大命難逃。徑歸安養。又津送亡僧云。神超凈域。業謝塵勞。蓮開上品之花。佛授一生之記。茶毗之際但引
【現代漢語翻譯】 現代漢語譯本：上品。永明延壽（Yongming Yanshou）禪師悟達了直指人心的禪宗，又最終往生到極樂世界的上品。用這個來解釋那些執迷於禪宗的人的執念，是爲了末法時代勸人信佛。我認為他對宗教的貢獻非常深遠。難道只有永明延壽是這樣嗎？死心悟新（Sixin Wuxin）禪師的《勸修凈土文》中說：『阿彌陀佛（Amitabha）非常容易唸誦，凈土非常容易往生。』又說：『參禪的人最好唸佛，如果根基遲鈍，恐怕今生不能大悟，姑且憑藉阿彌陀佛的願力接引往生。』又說：『你如果唸佛不能往生凈土，老僧我當墮入拔舌地獄。』真歇清了（Zhenxie Qingliao）禪師的《凈土說》中說：『洞下宗（Dongxia School）都暗地裡修行凈土法門，這是為什麼呢？因爲念佛法門是直接的修行路徑，完全符合大藏經的教義，接引上等根器的人，同時引導中等和下等根器的人。』又說：『宗門的大師已經領悟了非空非有的道理，專心致志地修持凈土法業，難道不是修持凈土法門見佛比宗門更容易嗎？』又說：『無論是佛還是祖師，在教義上還是在禪宗上，都是修持凈土法業，最終歸於同一個源頭。進入這個法門，無量的法門都可以證入。』至於天衣義懷（Tianyi Yihuai）、圓照宗本（Yuanzhao Zongben）、慈受懷深（Cishou Huaishen）、南嶽懷思（Nanyue Huaisi）、法照（Fazhao）、凈靄（Jingai）、凈慈大通（Jingci Datong）、天臺懷玉（Tiantai Huaiyu）、梁道珍（Liang Daozhen）、唐道綽（Tang Daochuo）、毗陵法真（Piling Fazhen）、姑蘇守訥（Gusu Shoune）、北澗簡（Beijian Jian）、天目禮（Tianmu Li）等諸位大德，都是禪門的宗師，他們暗地裡修行，顯現教化，發揚凈土的宗旨，不約而同。難道只有這些大德是這樣嗎？曾經聽老修行說：『匯合五家宗派，所有的禪僧，無論開悟與否，沒有一個不歸向凈土。』百丈懷海（Baizhang Huaihai）禪師是馬祖道一（Mazu Daoyi）的弟子，天下的叢林，從古至今沒有一件事情敢違揹他的法則。看他為生病的僧人唸誦，舉揚一個偈子，稱讚阿彌陀佛，然後同聲唸佛百千聲迴向說：『如果諸緣未盡，早日獲得輕安；如果大限難逃，直接往生安養。』又為去世的僧人送行說：『神識超脫凈土，業障消謝塵勞，蓮花盛開上品，佛陀授予一生補處的記別。』火化的時候只是引導
【English Translation】 English version: Supreme Grade. Zen Master Yongming Yanshou (Yongming Yanshou, meaning Eternal Brightness) realized the direct pointing of the mind in the Chan school and ultimately attained rebirth in the supreme grade of the Pure Land of Ultimate Bliss. Using this to resolve the attachments of those who are fixated on Chan is to encourage faith in the Dharma-ending Age. I believe his contribution to religion is profound. Is it only Yongming Yanshou who is like this? Chan Master Sixin Wuxin's (Sixin Wuxin, meaning Dead Mind Awakened New) 'Exhortation to Cultivate the Pure Land' says: 'Amitabha (Amitabha, meaning Infinite Light) is very easy to recite, and rebirth in the Pure Land is very easy to attain.' It also says: 'Those who practice Chan should best recite the Buddha's name. If their faculties are dull, fearing they may not attain great enlightenment in this life, they should temporarily rely on Amitabha's power of vows to receive and guide them to rebirth.' It also says: 'If you recite the Buddha's name and fail to be reborn in the Pure Land, this old monk will fall into the hell of tongue-pulling.' Chan Master Zhenxie Qingliao's (Zhenxie Qingliao, meaning True Rest Clear Understanding) 'Treatise on the Pure Land' says: 'The Dongxia School (Dongxia School, a branch of the Caodong school of Chan Buddhism) all secretly cultivate the Pure Land practice. Why is this? Because the Dharma-door of reciting the Buddha's name is a direct path of practice, fully in accordance with the teachings of the Great Treasury, receiving those of superior faculties while also guiding those of medium and inferior faculties.' It also says: 'The great masters of the Chan school have already realized the Dharma of neither emptiness nor existence, and are diligently devoted to the Pure Land karma. Is it not that seeing the Buddha through Pure Land practice is even easier than through the Chan school?' It also says: 'Whether Buddha or Patriarch, in doctrine or in Chan, all cultivate Pure Land karma, returning to the same source. Entering this gate, limitless Dharma-doors can all be realized.' As for Great Masters such as Tianyi Yihuai (Tianyi Yihuai, meaning Heavenly Clothes Right Embrace), Yuanzhao Zongben (Yuanzhao Zongben, meaning Perfect Illumination Lineage Root), Cishou Huaishen (Cishou Huaishen, meaning Compassionate Longevity Embrace Deep), Nanyue Huaisi (Nanyue Huaisi, meaning Southern Peak Embrace Thought), Fazhao (Fazhao, meaning Dharma Illumination), Jingai (Jingai, meaning Pure Twilight), Jingci Datong (Jingci Datong, meaning Pure Compassion Great Penetration), Tiantai Huaiyu (Tiantai Huaiyu, meaning Heavenly Terrace Embrace Jade), Liang Daozhen (Liang Daozhen), Tang Daochuo (Tang Daochuo), Piling Fazhen (Piling Fazhen), Gusu Shoune (Gusu Shoune), Beijian Jian (Beijian Jian), and Tianmu Li (Tianmu Li), all were masters of the Chan school. They secretly cultivated, manifested teachings, and promoted the principles of the Pure Land, all in agreement without prior arrangement. Is it only these Great Masters who are like this? I once heard an old practitioner say: 'Combining the five houses of Chan, all the Chan monks in the world, whether enlightened or not, without exception, return to the Pure Land.' Chan Master Baizhang Huaihai (Baizhang Huaihai, meaning Hundred Fathoms Embrace Sea), was a disciple of Mazu Daoyi (Mazu Daoyi, meaning Horse Ancestor Daoyi). In all the monasteries in the world, from ancient times to the present, there is nothing that dares to violate his rules. See how he recites for sick monks, raises a verse, praises Amitabha, and then recites the Buddha's name in unison hundreds of thousands of times, dedicating the merit, saying: 'If the conditions are not yet exhausted, may they attain ease and comfort early; if the end of life is unavoidable, may they directly return to the Land of Peace and Nourishment.' And when sending off deceased monks, he says: 'May the spirit transcend to the Pure Land, may karmic obstacles be extinguished, may the lotus flower bloom in the supreme grade, may the Buddha bestow the prediction of becoming a Buddha in one lifetime.' At the cremation, he only guides
聲高倡南無西方極樂世界大慈大悲阿彌陀佛。如是十倡十和。迴向云。上來稱揚十念。贊助往生。此非凈土之指歸乎。百丈以來皆依此法。然則禪僧無不歸凈土者。豈不然乎。余觀老宿之言。誠有據而不容辯矣。因悟百丈立法之意。亦豈無據而然耶。汝在叢林津送不知幾矣。此等迴向十念口倡耳聽又不知幾矣。汝既不會祖師意。又不發省覺心。妄謂悟達不願往生。則天下禪者之執。莫汝若矣。
問。嘗聞惟心凈土。本性彌陀之說。竊喜之。及觀經論所謂凈土者。十萬億土外之極樂也。彌陀者。極樂國中之教主也。彼我條然。遠在惟心本性之外。果何謂耶。
答。汝言局矣。不識汝心廣大而明妙者矣。楞嚴云。身洎山河虛空大地。咸是妙明真心中物。又云。諸法所生。唯心所現。安有土而不心者哉。凈土唯心。心外無土。如大海之現群漚。無漚能外海也。唯心凈土。土外無心。猶眾塵之依大地。無塵不名地也。當知惟此一心具四種土。一凡聖同居。二方便有餘。三實報無障礙。四常寂光。一凡聖同居土。分薉凈同居。薉土娑婆之類是也。其中凡居即四趣人天也。聖居二。一實聖。即四果辟支。通教六地。別十住。圓十信後心。通惑雖盡。報身猶在。皆名實也。二權聖。謂方便．實報．寂光土中菩薩及佛。為
【現代漢語翻譯】 現代漢語譯本：高聲唱唸『南無西方極樂世界大慈大悲阿彌陀佛』。這樣十次唱唸，十次應和，然後迴向說：『以上稱揚十念，贊助往生。』這難道不是凈土的指歸嗎？百丈禪師以來都依此法。那麼禪宗僧人沒有不歸向凈土的，難道不是這樣嗎？我看老宿的言論，確實有根據而不容辯駁。因此領悟到百丈禪師立法的用意，也難道是沒有根據的嗎？你在叢林中經歷的津送已經不知道有多少次了，這種迴向十念，口中唱唸，耳朵聽聞，又不知道有多少次了。你既然不會祖師的意，又不發起省覺之心，妄自認為悟達禪師不願意往生，那麼天下禪者的執迷，沒有比你更嚴重的了。
問：我曾經聽過『唯心凈土，本性彌陀』的說法，私下裡很高興。但是看到經論里所說的凈土，是在十萬億國土之外的極樂世界；彌陀，是極樂世界中的教主。彼此分明，遠遠地在唯心本性之外。這到底是怎麼回事呢？
答：你的見解太侷限了，不認識你的心廣大而明妙。 《楞嚴經》說：『身洎（jì，及）山河虛空大地，都是妙明真心中的事物。』又說：『諸法所生，唯心所現。』哪裡有不屬於心的國土呢？凈土唯心，心外無土，就像大海顯現出無數水泡，沒有哪個水泡能脫離大海。唯心凈土，土外無心，猶如眾多塵埃依附大地，沒有哪個塵埃不屬於大地。應當知道唯有這一心具足四種土：一、凡聖同居土；二、方便有餘土；三、實報無障礙土；四、常寂光土。一、凡聖同居土，又分為薉（huì，污穢）凈同居。薉土如娑婆世界之類就是。其中凡夫居住的就是四趣（地獄、餓鬼、畜生、人）和天人。聖人居住的有兩種：一是實聖，即四果阿羅漢、辟支佛、通教六地菩薩、別教十住菩薩、圓教十信後心菩薩。他們的通惑雖然斷盡，但報身仍然存在，都稱為實聖。二是權聖，指方便土、實報土、寂光土中的菩薩以及佛，爲了...
【English Translation】 English version: He loudly chanted 'Namo Western Pure Land, Greatly Compassionate and Merciful Amitabha Buddha.' He chanted and responded in this way ten times. Then he dedicated the merit, saying, 'The above praises and recitations of the ten thoughts assist rebirth in the Pure Land.' Is this not the ultimate goal of the Pure Land teachings? Since Baizhang (a famous Chan master) all have followed this method. Then, are there not Chan monks who do not turn to the Pure Land? Is it not so? I see that the words of the old masters are indeed based on evidence and cannot be refuted. Therefore, I realize that Baizhang's intention in establishing the rules was also not without basis. You have experienced the sending-off ceremonies in the monastery countless times. You have chanted and listened to these dedications and ten recitations countless times. Since you do not understand the intention of the patriarchs and do not arouse a mind of awakening, you falsely believe that Master Wuda (a Chan master) did not wish to be reborn in the Pure Land. Then, among all Chan practitioners in the world, none are as attached as you.
Question: I have heard the saying 'The Pure Land is only mind, Amitabha is inherent in our nature,' and I was secretly pleased. But when I see in the scriptures and treatises that the Pure Land is the Land of Ultimate Bliss beyond hundreds of thousands of millions of lands, and that Amitabha is the teaching master in the Land of Ultimate Bliss, they are clearly distinct from us and far beyond the mind-only and inherent nature. What does this really mean?
Answer: Your view is too limited. You do not recognize the vastness and wondrousness of your mind. The Surangama Sutra says, 'The body, along with mountains, rivers, empty space, and the great earth, are all things within the wondrously bright true mind.' It also says, 'All phenomena arise from the mind and are manifested by the mind.' How can there be a land that does not belong to the mind? The Pure Land is only mind; outside the mind, there is no land, just as the great ocean manifests countless bubbles, and no bubble can exist outside the ocean. The mind-only Pure Land means that outside the land, there is no mind, just as numerous dust particles rely on the great earth, and no dust particle is not part of the earth. You should know that this one mind possesses four kinds of lands: first, the Land of Co-dwelling of Ordinary Beings and Sages; second, the Land of Expedient Means with Remainder; third, the Land of Real Reward without Obstruction; and fourth, the Land of Eternal Tranquil Light. First, the Land of Co-dwelling of Ordinary Beings and Sages is further divided into defiled and pure co-dwelling. The defiled land is like the Saha world. Among them, ordinary beings dwell in the four realms (hell, hungry ghosts, animals, and humans) and the heavens. Sages dwell in two ways: first, real sages, namely, the four Arhats, Pratyekabuddhas, Bodhisattvas of the sixth ground of the Common Teaching, Bodhisattvas of the ten abodes of the Separate Teaching, and Bodhisattvas after the tenth faith of the Perfect Teaching. Although their delusions of the Common Teaching are exhausted, their reward bodies still exist, and all are called real sages. Second, provisional sages, referring to Bodhisattvas and Buddhas in the Land of Expedient Means, the Land of Real Reward, and the Land of Tranquil Light, for the sake of...
利有緣。應生同居。皆是權也。同居凈土者。且如極樂雖無六趣。而有凡夫假名人天。經云。犯重罪者。臨終懺悔唸佛。即得往生。故知具惑染亦得居也。聖居權實。類前可知。以無惡趣。故名為凈。二方便有餘土者。二乘三種菩薩。證方便道者所居。謂修二觀。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。名有餘者。無明未斷也。釋論。三界外有凈土。聲聞．辟支佛生其中。受法性身。非分段生也。三實報無障礙土者。純法身菩薩所居。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。三賢十聖住果報是也。以觀實相。發真無漏。所得果報。故名為實。修因無定。色心無礙。故名無障礙。華嚴因陀羅網世界是也。四常寂光土者。妙覺極智所照如如法界之理。名之為國。亦名法性身。但真如佛性。非身非土而說身土。離身無土。離土無身。名身土者。一法二義。普賢觀。毗盧遮那住處名常寂光是也。前二土是應。應佛所居。第三亦應亦報。報佛所居。第四但是真凈。非應非報。法身所居。常即法身。寂即解脫。光即般若。如世伊三點。不縱橫。並別名秘密藏。諸佛如來所游居處。真常究竟。極為凈土。由上三身四土而觀之。十方微塵國土唯吾心之
【現代漢語翻譯】 現代漢語譯本 利有緣（具有殊勝因緣的人）。應化身所生的同居凈土，這些都是權宜之計。同居凈土，比如極樂世界雖然沒有六道輪迴，但有凡夫、假名天人。經書上說，犯下嚴重罪行的人，臨終懺悔唸佛，就能往生。所以可知，具有迷惑和染污的人也能居住在那裡。聖人所居的權實凈土，可以參照前面的解釋。因為沒有惡道，所以稱為凈土。 二方便有餘土（為證得阿羅漢果位的修行者所居的凈土）：是二乘（聲聞乘和緣覺乘）和三種菩薩，證得方便道的人所居住的地方。他們修習二觀（空觀和有觀），斷除見思惑，盡除塵沙惑和部分別惑，但無明惑尚未斷盡。捨棄分段生死之身，而生於三界之外，受法性之身，即有變易生死，稱為『有餘』，是因為無明惑尚未斷盡。《釋論》說，三界之外有凈土，聲聞、辟支佛生於其中，受法性之身，而非分段生死之身。 三實報無障礙土（為法身菩薩所居的凈土）：是純粹的法身菩薩所居住的地方。他們破除無明惑，顯現法性，得到真實的果報。但無明惑尚未斷盡，還會滋潤無漏業，從而受法性報身，也稱為果報國。《仁王經》說，三賢十聖就住在果報土中。因為他們觀照實相，發起真實無漏的智慧，所以得到的果報是真實的。修因沒有定法，色心沒有障礙，所以稱為無障礙。華嚴經中的因陀羅網世界就是如此。 四常寂光土（諸佛所居的清凈土）：是妙覺極智所照耀的如如法界之理，稱之為國，也稱為法性身。但真如佛性，非身非土，而說身土，是因為離身無土，離土無身，稱之為身土，是一法二義。普賢觀中說，毗盧遮那佛的住處名為常寂光。前兩種土是應化土，是應化身佛所居住的地方。第三種土既是應化土也是報土，是報身佛所居住的地方。第四種土只是真凈土，非應化非報土，是法身佛所居住的地方。常即是法身，寂即是解脫，光即是般若。如同世間伊字三點，不縱不橫，並列在一起，又名秘密藏。諸佛如來所游居之處，真常究竟，極為清凈。由以上三身四土來觀察，十方微塵國土都只是吾人的心。
【English Translation】 English version Those with favorable affinities and those who are born in shared abodes through transformation are all expedient means. Regarding shared abodes in Pure Lands, although Sukhavati (the Pure Land of Amitabha Buddha) lacks the six realms of existence, it contains ordinary beings and nominally celestial beings. The sutras state that those who commit grave offenses can, upon repenting and reciting the Buddha's name at the time of death, be reborn there. Thus, it is known that those with delusions and defilements can also reside there. The provisional and real abodes of sages can be understood by referring to the previous explanations. Because there are no evil destinies, it is called a Pure Land. The Land of Residue with Expedient Means: This is where those who have attained the path of expedient means, namely the Two Vehicles (Shravakas and Pratyekabuddhas) and the three types of Bodhisattvas, reside. They cultivate the Two Contemplations (emptiness and existence), sever the delusions of views and thoughts, exhaust the delusions of dust and sand, and partially sever the delusions of ignorance. They abandon the body of sectional transmigration and are born beyond the Three Realms, receiving a Dharma-nature body, which is subject to transformation and change. It is called 'Residue' because the delusions of ignorance have not been completely severed. The Shastra states that there are Pure Lands outside the Three Realms where Shravakas and Pratyekabuddhas are born, receiving a Dharma-nature body, not a body of sectional transmigration. The Land of True Reward Without Obstruction: This is where pure Dharma-body Bodhisattvas reside. They break through the delusions of ignorance, reveal the Dharma-nature, and attain true reward. However, the delusions of ignorance have not been completely exhausted, and they continue to nourish the un-outflow (anāsrava) karma, thus receiving a Dharma-nature reward body, also called a Land of Reward. The Benevolent King Sutra states that the Three Sages and Ten Holy Ones reside in the Land of Reward. Because they contemplate true reality and generate true un-outflow wisdom, the reward they receive is true. There is no fixed method for cultivating causes, and there is no obstruction between form and mind, so it is called 'Without Obstruction'. The Indra's Net world in the Avatamsaka Sutra is an example of this. The Land of Eternal Stillness and Light: This refers to the principle of the Suchness Dharma-realm illuminated by the ultimate wisdom of Perfect Enlightenment, and is called a Land, also known as the Dharma-nature body. However, the True Thusness Buddha-nature is neither body nor land, but it is spoken of as body and land because there is no land apart from the body, and no body apart from the land. Calling it body and land is one Dharma with two meanings. The Universal Worthy Contemplation states that the abode of Vairocana Buddha is called the Land of Eternal Stillness and Light. The first two lands are transformation lands, where the transformation body Buddhas reside. The third land is both a transformation land and a reward land, where the reward body Buddhas reside. The fourth land is only true and pure, neither transformation nor reward, where the Dharma-body Buddhas reside. Eternal is the Dharma-body, Stillness is liberation, and Light is Prajna (wisdom). It is like the three dots of the letter 'i' in the world, neither vertical nor horizontal, placed together, also called the Secret Treasury. It is the place where all Buddhas and Tathagatas roam and reside, truly eternal and ultimately pure. Observing from the perspective of the above three bodies and four lands, all the lands in the ten directions, as numerous as dust particles, are nothing but our own mind.
土也。三世恒沙諸佛唯吾心之佛也。無土不依吾心建立。無佛不由吾性發現。豈十萬億外之極樂獨非唯心之凈土乎。極樂國中之教主。獨非本性之彌陀乎。又唯此一心。具含十界。身土融通。重重無礙。又心佛眾生三無差別。生佛互現。唸唸交參。所以云。諸佛心內眾生塵塵極樂。眾生心中諸佛唸唸彌陀。又云。十方凈薉卷懷同在于剎那。一念色心羅列遍收於法界。並天真本具。非緣起新成。一念既然。一塵亦爾。故能一一塵中一切剎。一一心中一切心。一一心塵復互周。重重無盡無障礙。一時頓現非隱顯。一切圓成非勝劣。如此則遷神億剎實生自己心中。孕質九蓮豈逃剎那際內。又云。極樂遍在一切處。舉一全收。如帝釋殿上千珠寶網。千珠光影入一珠。一珠光影遍千珠。雖珠珠互遍。此珠不可為彼。彼珠不可為此。參而不雜。離而不分。一一遍彰。亦無所在。極樂凈土即千珠之一。十萬億國亦各千珠之一。三乘人天下至地獄鬼畜修羅。無非千珠之一。阿彌陀佛亦千珠直示一珠。見一佛即見十方諸佛。亦見十方九界眾生微塵剎海。十世古今一印頓圓。無餘法矣。如此則不唯極樂諸剎。諸塵塵塵皆唯心之極樂也。一塵一佛。佛佛皆本性之彌陀也。上皆佛祖聖賢遞相發揚之明訓。復何疑哉。
問。既凈薉融通。塵
【現代漢語翻譯】 現代漢語譯本 土地啊！三世恒河沙數諸佛，都不過是我心中之佛。沒有離開我心的土地可以建立，沒有不是由我的本性所發現的佛。難道十萬億佛土之外的極樂世界，就不是唯心所現的凈土嗎？極樂世界中的教主，難道不是我們本性中的阿彌陀佛（Amitabha，意為無量光）嗎？ 再說，唯有這一顆心，具足包含十法界。身與土相互融合，重重無礙。而且心、佛、眾生，三者沒有差別。佛與眾生互相顯現，唸唸交織參與。所以說，諸佛心中，眾生如微塵般遍佈極樂；眾生心中，諸佛唸唸都是阿彌陀佛。又說，十方凈土與穢土，收攏起來都在一剎那之間；一念之間的色與心，羅列開來遍佈整個法界。這些都是天真本自具足的，不是因緣和合新產生的。一念如此，一微塵也是如此。所以能夠一微塵中包含一切剎土，一顆心中包含一切心，每一顆心與微塵又互相周遍，重重無盡沒有障礙，一時頓然顯現而非隱藏，一切圓滿成就而非有勝有劣。這樣看來，神識遷移到億萬剎土，實際上是生在自己心中；在九品蓮臺中孕育，又怎能逃脫這一剎那的際涯之內呢？又說，極樂世界遍在於一切處，舉一就能全部收攝。就像帝釋天宮殿上的千珠寶網，千顆寶珠的光影映入一顆珠中，一顆珠的光影又遍照千顆珠。雖然珠珠互相遍照，但這顆珠不能成為那顆珠，那顆珠也不能成為這顆珠，互相參與而不混雜，分離而不分割，每一顆都普遍彰顯，也沒有固定的所在。極樂凈土就是千珠中的一顆，十萬億佛國也各自是千珠中的一顆。三乘人天，下至地獄、餓鬼、畜生、阿修羅，無一不是千珠中的一顆。阿彌陀佛也只是千珠中直接指示的一顆。見到一尊佛，就等於見到十方諸佛，也見到十方九界眾生如微塵般眾多的剎土和大海。十世古今，都在一個印記中頓然圓滿，沒有其餘的法了。這樣看來，不僅是極樂世界的各個剎土，各個微塵也都是唯心所現的極樂世界。一微塵就是一尊佛，每一尊佛都是本性中的阿彌陀佛。以上都是佛祖聖賢遞相發揚的明確訓示，又有什麼可懷疑的呢？ 問：既然凈土與穢土可以互相融通，微塵
【English Translation】 English version O Land! All the Buddhas of the three times, as numerous as the sands of the Ganges, are but the Buddhas of my own mind. No land can be established apart from my mind, and no Buddha is discovered apart from my nature. Could it be that the Pure Land of Ultimate Bliss, beyond hundreds of thousands of millions of lands, is not a Pure Land manifested solely by the mind? Is not the teaching master in the Land of Ultimate Bliss none other than Amitabha (Amitabha, meaning immeasurable light) of our inherent nature? Furthermore, this one mind alone fully contains the ten realms. Body and land interpenetrate, layer upon layer, without obstruction. Moreover, the mind, the Buddha, and sentient beings are without difference. Buddhas and sentient beings manifest each other, thought after thought intermingling. Therefore, it is said that within the minds of all Buddhas, sentient beings are like dust, filling the Land of Ultimate Bliss; within the minds of sentient beings, every thought is Amitabha. It is also said that the pure and defiled lands of the ten directions, when gathered together, are contained within a single instant; the form and mind of a single thought, when arrayed, pervade the entire Dharma realm. These are all inherently complete, not newly created by conditions. As it is with a single thought, so it is with a single mote of dust. Therefore, one mote of dust can contain all lands, one mind can contain all minds, and each mind and mote of dust interpenetrate, layer upon layer, endlessly without obstruction, appearing all at once without concealment, all perfectly complete without superiority or inferiority. In this way, the migration of consciousness to hundreds of millions of lands is actually born within one's own mind; how can gestation in the nine lotus blossoms escape the confines of this single instant? It is also said that the Land of Ultimate Bliss pervades all places, encompassing everything when one thing is taken up. It is like the jeweled net of Indra's palace, where the light and shadows of a thousand jewels enter into one jewel, and the light and shadows of one jewel pervade a thousand jewels. Although the jewels interpenetrate each other, this jewel cannot become that jewel, and that jewel cannot become this jewel, participating without mixing, separate without division, each universally manifesting, and without a fixed location. The Pure Land of Ultimate Bliss is one of the thousand jewels, and each of the hundreds of thousands of millions of lands is also one of the thousand jewels. The three vehicles of humans and gods, down to hell beings, hungry ghosts, animals, and asuras, are all one of the thousand jewels. Amitabha Buddha is also simply one jewel directly pointed out among the thousand jewels. Seeing one Buddha is equivalent to seeing all the Buddhas of the ten directions, and also seeing the countless lands and seas of dust-like sentient beings in the nine realms of the ten directions. The past and present of the ten ages are all instantly perfected in one seal, without any other Dharma. In this way, not only the various lands of Ultimate Bliss, but also every mote of dust is the Land of Ultimate Bliss manifested solely by the mind. One mote of dust is one Buddha, and every Buddha is the Amitabha of our inherent nature. The above are all clear instructions passed down and elucidated by Buddhas, patriarchs, sages, and worthies; what further doubt can there be? Question: Since the pure and defiled interpenetrate, and a mote of dust
塵極樂。何娑婆獨薉耶。
答。凡夫業惑。即凈而薉。佛眼所觀。即薉皆凈。豈釋迦報境果薉哉。
問。含攝無餘。吾信唯心之大矣。圓融無礙。吾信唯心之妙矣。奈何尚滯迷情。未離薉業。唯心之土何由凈耶。
答。心垢土垢。心凈土凈。維摩經。欲得凈土。當凈其心。隨其心凈。則佛土凈。凈其心者。舍凈土之修。他何能焉。
問。凈土修法。其詳可得聞乎。
答。凈土無修。修因迷有。法無高下。高下由根。根有多殊。修分多類。攝其多類。總有三門。一曰觀想。二曰憶念。三曰眾行。皆依極樂彌陀為之主也。觀想者。觀經謂。諸佛是法界身。入一切眾生心想中。是故心想佛時。是心即是三十二相八十隨形好。是心作佛。是心是佛。諸佛正遍知海從心想生。應當一心繫念。諦觀彼佛。天臺疏曰。法界身者。報佛法性身也。眾生心凈。法身自在。故云入。如白日昇天。影現百川。明佛身自在。能隨物現也。又法界身是佛身。無所不遍。法界為體。得此觀佛三昧。解入相應。故云入心想也。是心作佛者。佛本是無。心凈故有。是心是佛者。聞佛本是無。心凈故有。便謂條然。故云。即是始學名作。終成即是。妙宗鈔曰。欲想佛身。當明觀體。體是本覺。起成能觀。本覺乃諸佛法界之
【現代漢語翻譯】 現代漢語譯本 問：為何只有娑婆世界是污穢的，而極樂世界是清凈的呢？（娑婆：指我們所處的世界，充滿痛苦和煩惱；極樂：指阿彌陀佛的清凈國土）
答：凡夫因為業力和迷惑，即使是清凈的地方也會覺得污穢；而佛以佛眼觀察，即使是污穢的地方也都是清凈的。難道釋迦牟尼佛的報身所感的國土果報會是污穢的嗎？（報身：佛為酬償其修行之功德而顯現之身）
問：包含一切，我相信唯心所現的道理是博大的；圓融無礙，我相信唯心所現的道理是精妙的。但是，為什麼我們還滯留在迷惑的情感中，沒有脫離污穢的業力呢？唯心所現的凈土又如何才能清凈呢？
答：心垢則土垢，心凈則土凈。《維摩經》說：『想要得到清凈的國土，應當先清凈自己的內心。』隨著內心清凈，那麼佛土也就清凈了。要清凈自己的內心，捨棄修習凈土法門，還能有什麼其他方法呢？
問：凈土的修習方法，可以詳細地聽聞嗎？
答：凈土本來沒有修習，因為迷惑才有修習。佛法沒有高下之分，高下在於眾生的根器。眾生的根器有很多不同，所以修習的方法也分為很多種類。概括這些種類，總共有三個方面：一是觀想，二是憶念，三是眾行。這些都以極樂世界的阿彌陀佛為主。（彌陀：指阿彌陀佛）觀想，如《觀經》所說：『諸佛是法界身，進入一切眾生的心想中。』所以，心中想佛的時候，這個心就是三十二相、八十隨形好。是心作佛，是心是佛。諸佛的正遍知海從心想中產生。應當一心繫念，仔細地觀察那尊佛。《天臺疏》說：『法界身，是報佛的法性身。』眾生的心清凈，法身就自在，所以說『進入』。就像太陽升到天空，影子顯現在百川中，說明佛身自在，能夠隨著事物而顯現。而且法界身是佛身，無所不遍，以法界為體。得到這種觀佛三昧，理解並進入相應境界，所以說『進入心想』。『是心作佛』，佛本來是沒有的，因為心清凈才顯現出來。『是心是佛』，聽到佛本來是沒有的，因為心清凈才顯現出來，就認為佛本來就是如此，所以說，最初學習叫做『作』，最終成就就是。妙宗鈔說：想要觀想佛身，應當明白觀想的本體。本體是本覺，發起併成就觀想。本覺是諸佛法界的
【English Translation】 English version Question: Why is only the Saha world defiled, while the Sukhavati (Pure Land) is pure? (Saha: refers to the world we live in, full of suffering and afflictions; Sukhavati: refers to the pure land of Amitabha Buddha)
Answer: Ordinary beings, due to their karma and delusions, perceive even pure places as defiled; while Buddhas, with their Buddha-eyes, see even defiled places as pure. How could the reward-body realm of Shakyamuni Buddha be defiled? (Reward-body: the body manifested by a Buddha as a reward for their cultivation)
Question: Embracing everything without remainder, I believe in the greatness of 'mind-only'. Perfectly harmonized and unobstructed, I believe in the subtlety of 'mind-only'. However, why are we still stuck in deluded emotions, not yet free from defiled karma? How can the Pure Land of 'mind-only' be purified?
Answer: A defiled mind leads to a defiled land; a pure mind leads to a pure land. The Vimalakirti Sutra says: 'If you wish to obtain a pure land, you should purify your mind.' As the mind becomes pure, so does the Buddha-land become pure. To purify one's mind, what other method is there besides cultivating the Pure Land teachings?
Question: Can the methods of cultivating the Pure Land be heard in detail?
Answer: The Pure Land is originally without cultivation; cultivation arises from delusion. The Dharma has no high or low, high or low depends on the faculties of beings. Since beings have many different faculties, cultivation is divided into many categories. Summarizing these categories, there are three main aspects: first, visualization; second, mindfulness; and third, various practices. All of these take Amitabha Buddha of Sukhavati as their focus. (Amitabha: refers to Amitabha Buddha) Visualization, as the Contemplation Sutra says: 'All Buddhas are the Dharmakaya, entering the minds of all beings.' Therefore, when the mind contemplates the Buddha, this mind is the thirty-two marks and eighty minor characteristics. This mind makes Buddha, this mind is Buddha. The ocean of perfect enlightenment of all Buddhas arises from the mind's contemplation. One should single-mindedly focus and carefully observe that Buddha. The Tiantai commentary says: 'The Dharmakaya is the Dharma-nature body of the reward-Buddha.' When the minds of beings are pure, the Dharmakaya is free, hence the saying 'entering'. It is like the sun rising in the sky, its reflection appearing in hundreds of rivers, illustrating that the Buddha-body is free and able to manifest according to beings. Moreover, the Dharmakaya is the Buddha-body, pervading everywhere, with the Dharmadhatu as its essence. Attaining this Samadhi of Buddha-contemplation, understanding and entering the corresponding state, hence the saying 'entering the mind's contemplation'. 'This mind makes Buddha', Buddha is originally non-existent, but appears because the mind is pure. 'This mind is Buddha', hearing that Buddha is originally non-existent, but appears because the mind is pure, one then thinks that Buddha is originally like this, therefore it is said that the initial learning is called 'making', and the final accomplishment is 'is'. The Miao Zong Chao says: If you want to visualize the Buddha-body, you should understand the essence of visualization. The essence is original enlightenment, which initiates and accomplishes visualization. Original enlightenment is the Dharmadhatu of all Buddhas.
身。佛無別所證。全證眾生本性也。若始覺有功。本覺乃顯。故云。法身從心想生。又彌陀與一切佛。一身一智。應用亦然。彌陀身顯即諸佛身。諸佛相明即彌陀體。故泛明諸佛以為彌陀觀體。從法界身下。約感應道交釋。從又法界身下。約解入相應釋。融心解云。若無初釋。則觀非觀佛。若無次釋。則生佛體殊。二釋相成。是今觀法。鈔又曰。今之心觀。非直於陰心觀本性佛。乃托他佛顯乎本性。故先明應佛入我想心。次明佛身全是本覺。故應佛顯知本性。明托外義。成唯心觀。立若論作。是即不思議三觀也。以若破若立名作。空假二觀也。不破不立名是。中道觀也。全是而作。則三諦俱破。俱立全作而是。則三諦俱非破立。即中之空假名作。能破三惑。能立三法。故感他佛三身圓應。能成我心三身。當果即空假之中名是。則全惑即智。全障即德。故心是應佛。心是果佛。故知作是一心。修此三觀。乃諸觀之總體。一經之妙宗也。又曰。此觀能令四佛土凈。如是方為此經宗致。良由觀妙能破三惑。不獨凈于同居。隨其惑斷淺深。自然感得有餘等三土。韋提本欲舍薉取凈。佛示觀法。舍薉必盡。顯凈無遺。其惑未破而生同居者。托勝增修。三凈可待。且教云。五濁輕重。同居凈薉。而圓觀輕濁所感同居。依正最凈。比
【現代漢語翻譯】 身（指法身）。佛無別所證，完全證悟眾生本性。若始覺（開始覺悟）有功，本覺（本來的覺悟）乃顯。故云：『法身從心想生。』又，阿彌陀佛與一切佛，一身一智，應用亦然。阿彌陀佛身顯，即諸佛身；諸佛相明，即阿彌陀佛體。故泛明諸佛，以為阿彌陀佛觀體。從『法界身』下，約感應道交釋。從『又法界身』下，約解入相應釋。融心解云：『若無初釋，則觀非觀佛；若無次釋，則生佛體殊。』二釋相成，是今觀法。《鈔》又曰：『今之心觀，非直於陰心觀本性佛，乃托他佛顯乎本性。故先明應佛入我想心，次明佛身全是本覺，故應佛顯知本性，明托外義，成唯心觀。』立若論作，是即不思議三觀也。以若破若立名作，空假二觀也。不破不立名是，中道觀也。全是而作，則三諦俱破俱立；全作而是，則三諦俱非破立。即中之空假名作，能破三惑，能立三法。故感他佛三身圓應，能成我心三身。當果即空假之中名是，則全惑即智，全障即德。故心是應佛，心是果佛。故知作是一心，修此三觀，乃諸觀之總體，一經之妙宗也。《鈔》又曰：『此觀能令四佛土凈，如是方為此經宗致。』良由觀妙能破三惑，不獨凈于同居（凡聖同居土）。隨其惑斷淺深，自然感得有餘（方便有餘土）等三土。韋提（韋提希夫人）本欲舍薉（穢土）取凈（凈土），佛示觀法，舍薉必盡，顯凈無遺。其惑未破而生同居者，托勝增修，三凈可待。且教云：『五濁輕重，同居凈薉。』而圓觀輕濁所感同居，依正最凈，比
【English Translation】 The body (referring to Dharmakaya). The Buddha has no separate attainment; he fully realizes the inherent nature of all sentient beings. If the initial awakening (beginning of enlightenment) has merit, then the original awakening (original enlightenment) will manifest. Therefore, it is said: 'The Dharmakaya arises from the mind's thoughts.' Furthermore, Amitabha Buddha and all Buddhas are of one body and one wisdom, and their applications are also the same. The manifestation of Amitabha Buddha's body is the body of all Buddhas; the clarity of the forms of all Buddhas is the essence of Amitabha Buddha. Therefore, broadly illuminating all Buddhas is taken as the object of contemplation of Amitabha Buddha. From 'Dharmadhatu body' downwards, it is explained in terms of the interaction of responsiveness and the Way. From 'Again, Dharmadhatu body' downwards, it is explained in terms of understanding and entering into correspondence. Rongxin explains: 'If there is no initial explanation, then the contemplation is not contemplating the Buddha; if there is no subsequent explanation, then the bodies of sentient beings and Buddhas are different.' The two explanations complement each other, and this is the method of contemplation now. The Commentary also says: 'The contemplation of the mind now is not directly contemplating the inherent Buddha in the yin mind, but rather relying on other Buddhas to reveal the inherent nature. Therefore, first, it is explained that the responsive Buddha enters my thought-mind; second, it is explained that the Buddha's body is entirely original enlightenment. Therefore, the responsive Buddha reveals and knows the inherent nature, clarifying the meaning of relying on external factors to achieve the contemplation of the mind only.' Establishing 'if' to discuss 'making' is the inconceivable three contemplations. Using 'if' to negate and 'if' to establish is called 'making,' which are the two contemplations of emptiness and provisionality. Not negating and not establishing is called 'is,' which is the contemplation of the Middle Way. If it is entirely 'is' and then 'making,' then the three truths are both negated and established; if it is entirely 'making' and then 'is,' then the three truths are neither negation nor establishment. That is, the provisionality of emptiness in the Middle Way is called 'making,' which can break the three illusions and establish the three dharmas. Therefore, it evokes the perfect response of the three bodies of other Buddhas, and can accomplish the three bodies of my mind. When the result is the emptiness and provisionality in the Middle Way, it is called 'is,' then all illusions are wisdom, and all obstacles are virtue. Therefore, the mind is the responsive Buddha, and the mind is the resultant Buddha. Therefore, know that 'making' is one mind, and cultivating these three contemplations is the totality of all contemplations and the wonderful essence of this sutra. The Commentary also says: 'This contemplation can purify the four Buddha lands, and this is the essence of this sutra.' Because the wonderful contemplation can break the three illusions, it not only purifies the Sahā world (the Land Where Saints and Ordinary Beings Dwell Together). According to the depth of the illusion's severance, one naturally experiences the other three lands, such as the Land of Expediency (Land of Expedient Means with Remainder). Vaidehi (Queen Vaidehi) originally wanted to abandon the impure (impure land) and take the pure (pure land). The Buddha showed the method of contemplation, and abandoning the impure will surely be complete, revealing the pure without any remainder. Those who are not broken by illusion but are born in the Sahā world rely on superior cultivation to increase their practice, and the three pure lands can be expected. Moreover, the teachings say: 'The lightness or heaviness of the five defilements determines whether the Sahā world is pure or impure.' And the Sahā world, which is influenced by the light defilements of the perfect contemplation, is the purest in terms of environment and reward, compared to
余善感土。其相天殊也。二憶念者。或緣相好。或持名號。皆名憶念。而有理有事。華嚴解脫長者云。欲見安樂世界無量壽如來。隨意即見。我能了知一切如來國土莊嚴神通等事。無所從來亦無所去。無有處所亦無住處。亦如己身無來無去無行住處。然彼如來不來至此。我不往彼。知一切佛及與我心皆如夢故。如夢所見。從分別生。見一切佛從自心起。又知自心如器中水。諸法如水中影。自心如幻術。一切佛如幻。所作自心諸佛菩薩悉皆如響。譬如空谷隨聲發響。悟解自心隨念見佛。我如是知。如是憶念。所見諸佛皆由自心。貞元疏曰。無所從來下。正辨唯心即心。無心便入真如。了彼相虛。唯心現故。既了唯心。了心即佛。故隨所念無非佛矣。般舟經教修佛立三昧。專念彌陀。如夢見金寶親屬相與娛樂等。永明曰。此喻唯心所作。即有而空。如幻非實。則心佛兩忘而不無幻相。則不壞心佛。空有無礙。即無去來。不妨普見。見即無見。常契中道。彌陀經執持名號至一心不亂。凈覺曰。一心不亂。有理事。若達此唸佛心。四性不生。是理一心。若用心存念。唸唸不間。名事一心。真歇曰。事一心。人皆可行。由持名號心不亂故。如龍得水似虎靠山。若理一心。亦非他法。但將阿彌陀佛四字。二六時中直下念去。了知能
【現代漢語翻譯】 現代漢語譯本 我（余善感）生於穢土，與極樂凈土的莊嚴景象截然不同。關於『憶念』，有兩種方式：一是憶念佛的相好光明，二是執持佛的名號。這兩種方式都稱為『憶念』，但又分為『理』和『事』兩個層面。 《華嚴經》中，解脫長者說：『如果想見到安樂世界的無量壽如來（Amitabha，阿彌陀佛），就能隨意見到。我能了知一切如來國土的莊嚴、神通等事，這些既不是從哪裡來，也不是到哪裡去，沒有固定的處所，也沒有停留之處。也像自己的身體一樣，沒有來去，沒有行住之處。然而，彼佛（如來）並沒有來到這裡，我也不會前往彼處。』 『我知道一切佛和我的心都如夢幻一般。就像夢中所見，是從分別心產生的。見到一切佛，都是從自己的心中生起。又知道自己的心就像器皿中的水，諸法就像水中的影子。自己的心就像幻術，一切佛就像幻化出來的。所作所為，自心所現的諸佛菩薩，都像空谷迴響一樣。』 『譬如空曠的山谷，隨著聲音發出迴響。領悟到自心，隨著念頭就能見到佛。我就是這樣知道，這樣憶念的。所見到的諸佛，都是由自己的心所顯現。』 貞元疏解釋說：『「無所從來」以下，正是辨明唯心即佛心。沒有妄心，就能進入真如境界。明瞭佛的相是虛幻的，只是由心所顯現。既然明瞭唯心，明瞭心就是佛，所以隨著念頭，無一不是佛。』 《般舟三昧經》教導修行佛立三昧，專心念誦彌陀（Amitabha，阿彌陀佛）的名號，就像在夢中見到金銀財寶、親屬朋友，一起娛樂等等。永明延壽禪師說：『這比喻一切都是唯心所作，即有而空，如幻非真。這樣就能心佛兩忘，但又不是沒有幻相。這樣就不會破壞心佛，空有之間沒有障礙。即沒有去來，不妨礙普遍見到。見到即是沒有見到，常常契合中道。』 《阿彌陀經》說，執持名號，達到一心不亂。凈覺禪師說：『一心不亂，有理和事兩個層面。如果通達唸佛的這個心，四性（地水火風）不生，這就是理一心。如果用心存念，唸唸相續不斷，這叫做事一心。』 真歇了禪師說：『事一心，人人都可以做到。因為執持名號，心不散亂，就像龍得到了水，老虎靠著山。至於理一心，也不是其他什麼方法，只要將「阿彌陀佛」這四個字，在一天二十四小時中，一直念下去，了知能唸的心
【English Translation】 English version I (Yu Shangan) was born in a defiled land, which is vastly different from the magnificent scenery of the Pure Land of Ultimate Bliss. Regarding 'Recollection,' there are two ways: one is to recollect the excellent characteristics and radiance of the Buddha, and the other is to uphold the Buddha's name. Both of these methods are called 'Recollection,' but they are divided into 'Principle' (理, Lǐ) and 'Practice' (事, Shì) levels. In the Avatamsaka Sutra, the Elder named Liberation says: 'If you want to see Amitabha Tathagata (無量壽如來, Wúliángshòu Rúlái) of the Land of Peace and Bliss, you can see him at will. I can understand all the adornments, supernatural powers, and other matters of all Buddha lands, which neither come from anywhere nor go anywhere, have no fixed place, and have no dwelling place. It is also like one's own body, which has no coming or going, no moving or dwelling. However, that Buddha (Tathagata) has not come here, and I will not go there.' 'I know that all Buddhas and my mind are like illusions. Just like what is seen in a dream, it arises from discriminating thoughts. Seeing all Buddhas arises from one's own mind. Also know that one's own mind is like water in a vessel, and all dharmas are like shadows in the water. One's own mind is like a magic trick, and all Buddhas are like illusions. All actions, all Buddhas and Bodhisattvas manifested by one's own mind, are like echoes in an empty valley.' 'For example, in a vast valley, echoes are produced with sound. Realizing one's own mind, one can see the Buddha with thoughts. This is how I know, this is how I recollect. All the Buddhas seen are manifested by one's own mind.' The Zhenyuan Commentary explains: 'The phrase 'not coming from anywhere' and below, precisely clarifies that the only mind is the Buddha mind. Without deluded thoughts, one can enter the realm of True Thusness. Understanding that the Buddha's form is illusory, it is only manifested by the mind. Since one understands the only mind, and understands that the mind is the Buddha, therefore, with every thought, there is nothing that is not the Buddha.' The Pratyutpanna Samadhi Sutra teaches the practice of Buddha Standing Samadhi, focusing on reciting the name of Amitabha (彌陀, Mítuó), just like seeing gold, silver, treasures, relatives, and friends in a dream, enjoying themselves together, and so on. Zen Master Yongming Yanshou said: 'This is a metaphor that everything is created by the only mind, both existent and empty, like an illusion and not real. In this way, one can forget both the mind and the Buddha, but it is not without illusory appearances. In this way, one will not destroy the mind and the Buddha, and there is no obstacle between emptiness and existence. That is, there is no coming and going, and it does not hinder universal seeing. Seeing is not seeing, and it always conforms to the Middle Way.' The Amitabha Sutra says, uphold the name, and attain single-mindedness without confusion. Zen Master Jingjue said: 'Single-mindedness without confusion has two levels: principle and practice. If one understands this mind of reciting the Buddha, the four natures (earth, water, fire, wind) do not arise, this is single-mindedness in principle. If one focuses the mind on reciting, with continuous thoughts without interruption, this is called single-mindedness in practice.' Zen Master Zhenxie Liao said: 'Single-mindedness in practice can be achieved by everyone. Because upholding the name, the mind is not scattered, just like a dragon obtaining water, and a tiger relying on a mountain. As for single-mindedness in principle, it is not any other method, just take the four characters 'Amitabha Buddha' (阿彌陀佛, Āmítuó Fó), and continuously recite them throughout the twenty-four hours of the day, understanding the mind that is able to recite
念之心。本不有念不無念。不亦有亦無念。不非有非無念。能念既爾。所念亦然。又諸經所說。或一生繫念。三月繫念。晨朝十念。七七日念。十日十夜六時中念。一日一夜不斷專念。加以深信之力。凈愿之力。佛加被力。皆生極樂。下至逆惡凡夫臨終十念亦得生也。三眾行者。華嚴發十大愿。謂禮敬諸佛．稱讚如來．廣修供養．懺悔業障．隨喜功德．請轉法輪．請佛住世．常隨佛學．恒順眾生．普皆迴向。一一愿皆云虛空界盡。眾生界盡。眾生業盡。眾生煩惱盡。我願乃盡。而虛空眾生業煩惱不可盡。故我此愿王無有窮盡。唸唸相續無有間斷。身語意業無有疲厭。至臨命終時最後剎那。一切諸根悉皆散壞。一切威勢悉皆退失。輔相大臣宮殿內外。像馬車乘珍寶伏藏。無復相隨。唯此愿王不相舍離。於一切時引導其前。一剎那間往生極樂世界。即見阿彌陀佛。其人自見生蓮華中。蒙佛授記已。經無數劫。普於十方世界以智慧力隨眾生心而為利益。乃至能于煩惱大苦海中㧞濟眾生。令其出離。皆得往生極樂世界。大寶積發十種心。一于諸眾生起于大慈無損害心。二起于大悲無逼惱心。三于佛正法不惜身命樂守護心。四於一切法發生勝忍無執著心。五不貪利養恭敬尊重凈意樂心。六求佛種智於一切時無忘失心。七于諸眾生
尊重恭敬無下劣心。八不著世論于菩提分生決定心。九種諸善根無有雜染清凈之心。十于諸如來舍離諸相起隨念心。此十心隨成一心。欲生極樂世界。若不得生。無有是處。觀經修三福。一孝養父母。奉事師長。慈心不殺。修十善業。二受持三歸。具足眾戒。不犯威儀。三發菩提心。深信因果。讀誦大乘。勸進行者。此三種業過。去未來現在諸佛凈業正因。又大本三輩發菩提心。及諸經論所明誦經持咒建塔造像禮拜讚頌齋戒燒香散花懸繒幡蓋。凡一行一事資之以信愿迴向之力。無不生也。然願行大小不等。理事不同。其所感依正。所見之佛。所聞之法。應必懸異也。
問。善財童子一生取辦。乃不生華藏而勸生極樂。何耶。
答。華嚴疏有此問。彼答云。有緣故。情一故。不離華藏故。即本師故。又曰。普賢為善財海眾結歸極樂者。蓋為圓宗入文殊智。修普賢行。福慧事理皆稱法界。此大心人雖妙悟本明頓同諸聖。然力用未充。未及如來普利眾生。所以依凈土近彌陀直至成佛。意在此也。
問。觀想．憶念二門。修各不等。其所感相同耶異耶。
答。皆不同也。永明曰。九品往生。事非一等。或游化國。見佛應身。或生報土。見佛真體。或一夕登上地。或經劫證小乘。或利鈍根。或定散意。
或道悟遲速而機不同。或花開早晚而時有異。慈雲曰。九品猶略分。細分應無量。
問。極樂只是同居。何謂或生報土見佛真體。
答。將謂同居之外別有實報耶。當知三土不離同居。特身境受用遞遞不同耳。荊溪云。直觀此土。四土具足。如華嚴海會不離逝多林。而諸大聲聞不知不見。即此類也。
問。此土四土具足。只消就此展轉修行。
答。奈薉業難除。欲除薉修凈。勢須彼國求生。四明云。此土濁重。十信方出苦輪。彼土境勝。九品悉階不退。豈不聞大通佛世受教之徒。經塵點劫尚在聲聞地。皆因退轉故涉長時。身子證六心。猶退落五道。況悠悠者乎。蓋由此土多值退緣。故云。魚子庵羅華。因多結果少。若生極樂藉彼勝緣。博地凡夫便階不退。是故求生也。
問。同居凈土其類甚多。今指極樂又偏贊其境勝緣勝。何耶。
答。正為境緣故偏指也。經云。彼國無眾苦。但受諸樂。今以娑婆對比之。此血肉形軀有生皆苦。彼蓮華化生無生苦也。此時序代謝衰老日侵。彼寒暑不選無老苦也。此四大難調多生病患。彼化體微妙無病苦也。此七十者稀無常迅速。彼壽命無量無死苦也。此親情愛戀有愛必離。彼無父母妻子無愛別離苦也。此仇敵怨仇有冤必會。彼上善聚會無冤憎會
【現代漢語翻譯】 現代漢語譯本 有人覺悟快，有人覺悟慢，根器不同。有的花開得早，有的花開得晚，時節各有差異。慈雲法師說：『九品只是粗略的劃分，細分起來應該有無量品。』（慈雲：慈雲遵式，天臺宗僧人）
問：極樂世界只是凡聖同居土，為什麼說有人往生到報土，見到佛的真身？（極樂：阿彌陀佛的凈土；凡聖同居土：四土之一，指凡夫和聖人共同居住的國土；報土：實報莊嚴土的簡稱，是證得法身菩薩所居住的凈土。）
答：難道你認為在凡聖同居土之外，另有一個真實的報土嗎？應當知道，三土不離凡聖同居土，只是身、境、受用逐漸不同罷了。荊溪大師說：『直接觀察此土，四土都具足。』就像《華嚴經》中的海會，不離逝多林（逝多林：祇樹給孤獨園的簡稱），但那些大聲聞卻不知道也看不見，就是這種情況。（荊溪：荊溪湛然，唐代天臺宗大師；四土：天臺宗的判教，指常寂光土、實報莊嚴土、方便有餘土、凡聖同居土；華嚴海會：華嚴經中的法會）
問：此土四土具足，只消在此輾轉修行就可以了，何必往生凈土？
答：無奈污濁的業力難以消除，想要消除污濁，修習清凈，勢必要到彼國求生。四明法師說：『此土污濁深重，要到十信位才能脫離苦輪。彼土環境殊勝，九品往生都能達到不退轉的境界。』難道沒聽說過大通智勝佛時代受教的那些人，經過塵點劫（塵點劫：極長的時間單位）還在聲聞地（聲聞地：聲聞乘的修行位次），都是因為退轉的緣故，才經歷了漫長的時間。舍利弗證到六根清凈，還退落到五道（五道：天道、人道、阿修羅道、畜生道、餓鬼道），何況是悠悠眾生呢？（舍利弗：釋迦牟尼佛的十大弟子之一）大概是因為此土多有退轉的因緣，所以說：『魚子和庵摩羅果，因多結果少。』如果往生到極樂世界，憑藉那殊勝的因緣，凡夫也能達到不退轉的境界。所以才要往生啊。
問：同居凈土種類很多，現在單單指極樂世界，又特別讚歎它環境殊勝、因緣殊勝，為什麼呢？
答：正因為環境和因緣的緣故，才特別指出來啊。經上說：『彼國沒有種種苦惱，只有種種快樂。』現在用娑婆世界來對比。這血肉之軀，有生就有苦。彼國蓮花化生，沒有生的苦惱。此時序更替，衰老一天天逼近。彼國沒有寒暑交替，沒有老的苦惱。這四大難以調和，多生疾病。彼國化生之體微妙，沒有病的苦惱。此土七十歲的人都很少見，無常迅速。彼國壽命無量，沒有死的苦惱。此土親情愛戀，有愛必有離別。彼國沒有父母妻子，沒有愛別離的苦惱。此土仇敵怨恨，有冤必會相遇。彼國都是上善之人聚會，沒有怨憎相會。
【English Translation】 English version Some awaken quickly, some awaken slowly, their capacities differing. Some flowers bloom early, some bloom late, the seasons varying. Ciyun said, 'The nine grades are just a rough division; a detailed division would be immeasurable.' (Ciyun: Ciyun Zunshi, a Tiantai Buddhist monk)
Question: The Pure Land of Ultimate Bliss is just the Land of Co-dwelling with Ordinary and Sage Beings. Why is it said that some are born in the Reward Land and see the true body of the Buddha? (Ultimate Bliss: Amitabha Buddha's Pure Land; Land of Co-dwelling with Ordinary and Sage Beings: one of the Four Lands, referring to the land where ordinary beings and sages co-exist; Reward Land: short for Land of Actual Reward and Adornment, the Pure Land where Bodhisattvas who have attained the Dharma body reside.)
Answer: Do you think that there is a real Reward Land separate from the Land of Co-dwelling with Ordinary and Sage Beings? You should know that the Three Lands are not separate from the Land of Co-dwelling with Ordinary and Sage Beings; it is just that the body, environment, and experiences gradually differ. Jingxi said, 'Directly observe this land, and the Four Lands are all complete.' Just like the sea of assemblies in the Avatamsaka Sutra, it is not separate from the Jeta Grove (Jeta Grove: short for Jetavana Anathapindika's Monastery), but those great sravakas do not know or see it. This is the same kind of situation. (Jingxi: Jingxi Zhanran, a Tiantai master of the Tang Dynasty; Four Lands: the Tiantai classification of lands, referring to the Land of Eternal Tranquility, the Land of Actual Reward and Adornment, the Land of Expedient Remainder, and the Land of Co-dwelling with Ordinary and Sage Beings; Avatamsaka sea of assemblies: the Dharma assembly in the Avatamsaka Sutra)
Question: This land is complete with the Four Lands. It is enough to cultivate here through repeated practice. Why is it necessary to be reborn in the Pure Land?
Answer: Unfortunately, defiled karma is difficult to eliminate. If you want to eliminate defilement and cultivate purity, it is necessary to seek rebirth in that country. Siming said, 'This land is heavily defiled. One must reach the Ten Faiths to escape the wheel of suffering. That land's environment is superior. All those reborn in the Nine Grades attain the state of non-retrogression.' Haven't you heard that those who were taught in the time of the Buddha Great Universal Wisdom Victory, after kalpas as numerous as dust motes, are still in the sravaka stage (sravaka stage: the stage of practice in the sravaka vehicle), all because of retrogression, they have experienced a long time. Sariputra, having attained purity of the six senses, still retrogressed to the five paths (five paths: the paths of gods, humans, asuras, animals, and hungry ghosts). How much more so for ordinary beings? (Sariputra: one of the ten great disciples of Sakyamuni Buddha) It is probably because this land has many causes for retrogression, so it is said, 'Fish eggs and amra flowers, many causes but few results.' If you are reborn in the Land of Ultimate Bliss, relying on those superior conditions, ordinary beings can attain the state of non-retrogression. That is why we seek rebirth.
Question: There are many kinds of Lands of Co-dwelling with Ordinary and Sage Beings. Now, singling out the Land of Ultimate Bliss and especially praising its superior environment and superior conditions, why is that?
Answer: Precisely because of the environment and conditions, it is singled out. The sutra says, 'That country has no suffering, only all kinds of happiness.' Now, compare it with the Saha world. This flesh and blood body has suffering from birth. Rebirth from a lotus flower in that country has no suffering of birth. This world has the succession of seasons, and aging encroaches day by day. That country has no alternation of cold and heat, no suffering of old age. This world's four elements are difficult to harmonize, and many illnesses arise. That country's transformed body is subtle, with no suffering of illness. In this land, those who reach seventy are rare, and impermanence is swift. That country has immeasurable lifespan, with no suffering of death. This land has affection and love, and love must have separation. That country has no parents or spouse, no suffering of separation from loved ones. This land has enemies and hatred, and enemies will inevitably meet. That country is a gathering of supremely virtuous people, with no suffering of meeting those you hate.
苦也。此困苦飢寒貪求不足。彼衣食珍寶皆受現成。此醜薉形骸根多缺陋。彼端嚴相貌皆有光明。此輪轉生死。彼永證無生。此有四趣苦。彼無三惡名。此丘陵坑坎荊棘為林土石諸山薉惡充滿。彼黃金為地寶樹參天樓聳七珍花敷四色。此雙林已滅龍華未來。彼無量壽尊現在說法。此觀音．勢至徒仰嘉名。彼無邊上人親為勝友。此群魔外道惱亂正行。彼佛化一統魔外絕蹤。此媚色妖淫迷惑行者。彼正報清凈實無女人。此惡獸魑魅交扇邪聲。彼水鳥樹林咸宣妙法。二土較量境緣迥別。而樂邦之勝未易悉舉也。境勝可攝眾生取凈之情。緣勝可助生者修行之力。圓三不退由此階焉。較余凈居升沉之異矣。
問。十方如來皆可親近。獨推彌陀。何耶。
答。其故有三。一誓願深重。二娑婆有緣。三化道相關。彌陀因中發種種廣大誓願。略曰。若我成佛。眾生愿生我國。或聞我名。修諸善本稱我名號。乃至十念若不生者。誓不取正覺。既生我國。若有退轉不決定成佛者。誓不取正覺。故華嚴鈔曰。彌陀愿重偏接娑婆眾生也。
釋迦在時。聞佛教歸向彌陀固已多矣。末世眾生無問僧俗男女貴賤貧富。無不信向。未聞佛教者亦會稱名。頑愚暴惡無信之徒。或遭厄難危險之處。或發讚歎怨嗟之聲。不覺信口便叫阿彌陀
【現代漢語翻譯】 苦啊！這裡困苦飢寒，貪求永無止境。他們衣食珍寶，一切都是現成的。這裡醜陋的形骸，根器多有缺陷和不足。他們端莊的相貌，都帶有光明。這裡輪轉于生死之中。他們永遠證得無生之境。這裡有四惡趣的苦難。他們沒有三惡道的名號。這裡丘陵坑坎，荊棘叢生，土石山巒，污穢惡劣充滿。他們那裡黃金為地，寶樹參天，樓閣高聳，七寶莊嚴，花開四色。這裡釋迦牟尼佛（Sakyamuni Buddha）的雙林涅槃已經過去，彌勒佛（Maitreya Buddha）的龍華三會尚未到來。他們那裡無量壽佛（Amitabha Buddha）現在正在說法。這裡觀世音菩薩（Avalokitevara Bodhisattva）、大勢至菩薩（Mahasthamaprapta Bodhisattva）徒然仰慕嘉名。他們那裡無邊無際的聖人親自作為殊勝的朋友。這裡群魔外道惱亂真正的修行。他們那裡佛陀教化一統天下，邪魔外道絕跡無蹤。這裡妖艷的姿色迷惑修行者。他們那裡正報清凈，實際上沒有女人。這裡惡獸魑魅交相鼓動邪惡的聲音。他們那裡水鳥樹林都宣揚微妙的佛法。兩土比較，境遇緣分迥然不同。而極樂世界的殊勝，難以完全列舉。殊勝的境界可以攝受眾生求取清凈的心情。殊勝的因緣可以幫助往生者修行的力量。圓證三不退轉的果位由此而得到。這與其他的凈土相比，有升沉的差異啊。
問：十方如來（Tathagata）都可以親近，為何唯獨推崇阿彌陀佛（Amitabha Buddha）呢？
答：其中的緣故有三點：一是誓願深重，二是與娑婆世界（Saha World）有緣，三是教化之道相關聯。阿彌陀佛在因地時發下了種種廣大的誓願，簡略地說：如果我成佛，眾生願意往生我的國土，或者聽到我的名號，修習各種善行，稱念我的名號，乃至十念，如果不能往生，誓不成佛。既然往生我的國土，如果有人退轉，不能決定成佛，誓不成佛。所以《華嚴鈔》中說：阿彌陀佛的願力深重，特別接引娑婆世界的眾生。
釋迦牟尼佛（Sakyamuni Buddha）在世時，聽聞佛法歸向阿彌陀佛（Amitabha Buddha）的已經很多了。末法時代的眾生，無論僧俗男女，貴賤貧富，沒有不信奉歸向的。沒有聽聞佛法的人也會稱念名號。頑固愚蠢，暴戾邪惡，沒有信仰的人，或者遭遇災難危險的地方，或者發出讚歎怨恨的聲音，不知不覺信口就叫阿彌陀佛（Amitabha Buddha）。
【English Translation】 Suffering! Here, there is hardship, hunger, and insatiable greed. There, clothing, food, and treasures are all readily available. Here, there are ugly forms with deficient faculties. There, dignified appearances all possess radiance. Here, there is the cycle of birth and death. There, there is the eternal realization of non-birth. Here, there is the suffering of the four woeful realms. There, there is no mention of the three evil paths. Here, hills, pits, thorny thickets as forests, and mountains of earth and stone are filled with filth and evil. There, the ground is of gold, jeweled trees reach the sky, pavilions are towering, adorned with the seven treasures, and flowers bloom in four colors. Here, the twin Sala trees of Sakyamuni Buddha (Sakyamuni Buddha) have already passed, and the Dragon Flower Assembly of Maitreya Buddha (Maitreya Buddha) has not yet arrived. There, the Buddha of Immeasurable Life (Amitabha Buddha) is currently expounding the Dharma. Here, Avalokitevara Bodhisattva (Avalokitevara Bodhisattva) and Mahasthamaprapta Bodhisattva (Mahasthamaprapta Bodhisattva) are merely admired for their esteemed names. There, countless sages personally serve as excellent friends. Here, demons and heretics disturb the true practice. There, the Buddha's teachings unify the world, and demons and heretics are nowhere to be found. Here, seductive beauty deludes practitioners. There, the karmic reward is pure, and there are actually no women. Here, evil beasts and goblins stir up wicked sounds. There, water birds and trees all proclaim the wonderful Dharma. Comparing the two lands, the circumstances and conditions are vastly different. And the excellence of the Land of Bliss cannot be fully enumerated. The excellent environment can gather the minds of sentient beings seeking purity. The excellent conditions can aid the power of practitioners to be reborn. The attainment of the three non-retrogression stages is attained from this. Compared to other Pure Lands, there are differences in ascent and descent.
Question: All Tathagatas (Tathagata) of the ten directions can be approached, why is Amitabha Buddha (Amitabha Buddha) uniquely praised?
Answer: There are three reasons for this: First, his vows are profound and weighty. Second, he has a connection with the Saha World (Saha World). Third, his methods of transformation are related. Amitabha Buddha made various vast vows during his causal stage, briefly: 'If I attain Buddhahood, sentient beings who wish to be born in my land, or hear my name, cultivate various good roots, and recite my name, even ten times, if they are not born there, I vow not to attain perfect enlightenment.' 'Once born in my land, if anyone regresses and is not certain to attain Buddhahood, I vow not to attain perfect enlightenment.' Therefore, the Commentary on the Avatamsaka Sutra says: 'Amitabha's vows are weighty and especially receive sentient beings of the Saha World.'
During the time of Sakyamuni Buddha (Sakyamuni Buddha), there were already many who heard the Buddha's teachings and turned to Amitabha Buddha (Amitabha Buddha). In the degenerate age, sentient beings, regardless of monks or laity, men or women, noble or humble, rich or poor, all believe and turn to him. Those who have not heard the Buddha's teachings will also recite his name. Stubborn, foolish, violent, and wicked people without faith, or those who encounter disasters and dangerous places, or those who utter praises and lamentations, unknowingly call out 'Amitabha Buddha (Amitabha Buddha)'.
佛。兒女戲弄之際。聚沙團泥圖墻畫壁便作彌陀佛像。甚至學行未穩學語未成者。自然能倡阿彌陀佛。此皆不勸而發。不教而能。無量壽經云。吾說此經。令見無量壽佛及其國土。所當爲者皆可求之。無得以我滅后復生疑惑。當來經道滅盡。我以慈愍特留此經百歲。眾生值此者。隨意所愿皆可得度。又經云。此經滅后。佛法全無。但留阿彌陀佛四字名號救度眾生。其有不信而謗毀者。當墮地獄具受眾苦。故天臺云。彼佛於此惡世偏有緣耳。
兩土聖人示居凈薉。以折攝二門調伏眾生。此以薉以苦以促以多魔惱而折之。俾知厭。彼以凈以樂以延以不退轉而攝之。俾知欣。既厭且欣。化道行矣。又釋迦三乘授道之外度未盡者。度在彌陀。故諸大乘經丁寧反覆勸往者。蓋化道之相關也。
問。欣厭取捨得無愛憎能所之過乎。
答。此非世間愛憎能所。乃十方如來轉凡成聖之通法也。非厭舍何以轉凡。非欣取何以成聖。凡夫預聖位。聖位至等覺。等而上之。無非欣厭。極乎妙覺取捨始亡。故云取捨若極與不取捨無有異也。況凈土之法只一化機。此指其往。萬派聲消。彼受其來。潮音倡起。故厭舍契乎真空。欣取建乎妙假。正欣厭而情泯。無取捨而行興。合乎圓中。花開見佛。然則愛憎能所過云乎哉。
【現代漢語翻譯】 現代漢語譯本： 佛說，孩子們玩耍的時候，堆積沙子，摶弄泥土，涂畫墻壁，就做成了彌陀佛像（Amitabha Buddha）。甚至那些走路還不穩當、說話還不流利的孩子，自然而然地就能唸誦阿彌陀佛（Amitabha Buddha）的名號。這些都是不用勸導就會發生，不用教導就能做到的。《無量壽經》（Larger Sutra of Immeasurable Life）說：『我說這部經，是爲了讓人們見到無量壽佛（Amitabha Buddha）及其國土，所應當做的都可以從中尋求。不要因為我滅度后就產生疑惑。當未來經法要滅盡的時候，我以慈悲憐憫之心特別留下這部經一百年，眾生遇到這部經，隨意所愿都可以得到救度。』又經中說：『這部經滅度之後，佛法就完全沒有了，只留下阿彌陀佛（Amitabha Buddha）四個字的名號來救度眾生。』那些不相信而誹謗詆譭的人，應當墮入地獄，具受各種苦難。所以天臺宗（Tiantai）說：『彼佛與這個惡世特別有緣分啊。』
兩土（指娑婆世界和極樂世界）的聖人示現居住在清凈和污穢的地方，用折服和攝受兩種方法來調伏眾生。用污穢、痛苦、短促、多魔惱來折服眾生，使他們知道厭離；用清凈、快樂、長久、不退轉來攝受眾生，使他們知道欣求。既厭離又欣求，教化的道路就可行走了。而且釋迦牟尼佛（Sakyamuni Buddha）用三乘教法授道之外，還有沒有度盡的眾生，就由阿彌陀佛（Amitabha Buddha）來度化。所以各大乘經典反覆叮嚀勸導人們往生凈土，這正是教化道路的相互關聯啊。
問：欣求和厭離的取捨，會不會有愛憎和能所的過失呢？
答：這並非世間的愛憎和能所，而是十方如來（Tathagata）轉凡成聖的普遍方法。不厭離捨棄，怎麼能轉凡？不欣求獲取，怎麼能成聖？凡夫預入聖位，聖位達到等覺菩薩（Bodhisattva），等覺菩薩再向上提升，無非是欣求和厭離。達到極妙覺（Supreme Enlightenment）的時候，取捨才消失。所以說，取捨到了極點，就和不取捨沒有區別了。何況凈土法門只針對一類根機，這裡指眾生往生凈土，萬派聲音都消失了；阿彌陀佛（Amitabha Buddha）接受眾生到來，如潮水般的聲音興起。所以厭離捨棄契合真空的道理，欣求獲取建立在妙有的基礎上。正在欣厭的時候，情執消泯；沒有取捨的時候，修行興盛，這才是契合圓融中道。花開見佛，那麼愛憎能所的過失又從何說起呢？
【English Translation】 English version: The Buddha said, 'When children are playing, piling up sand, molding mud, drawing on walls, they create images of Amitabha Buddha. Even those who are unsteady on their feet and not yet fluent in speech can naturally chant the name of Amitabha Buddha. These things happen without prompting and can be done without teaching. The Larger Sutra of Immeasurable Life says, 'I speak this sutra so that people may see Amitabha Buddha and his land, and whatever they should do can be sought from it. Do not be doubtful after my extinction. When the teachings are about to perish in the future, I will specially leave this sutra for one hundred years out of compassion, and beings who encounter it can be saved according to their wishes.' The sutra also says, 'After this sutra is extinguished, the Dharma will be completely gone, leaving only the four characters of Amitabha Buddha's name to save sentient beings.' Those who do not believe and slander it will fall into hell and suffer all kinds of miseries. Therefore, the Tiantai school says, 'That Buddha has a special affinity with this evil world.'
The sages of both lands (referring to Saha world and Sukhavati) manifest dwelling in both pure and defiled places, using the two methods of subduing and embracing to tame sentient beings. They use defilement, suffering, brevity, and many demonic disturbances to subdue beings, making them know aversion; they use purity, joy, longevity, and non-retrogression to embrace beings, making them know joy. With both aversion and joy, the path of teaching can be traveled. Moreover, those who have not been completely delivered by Sakyamuni Buddha's teaching through the Three Vehicles are delivered by Amitabha Buddha. Therefore, the great Mahayana sutras repeatedly urge people to be reborn in the Pure Land, which is the interrelation of the path of teaching.
Question: In the acceptance and rejection of joy and aversion, is there not the fault of love and hate, and the duality of subject and object?
Answer: This is not the worldly love and hate, or the duality of subject and object, but the universal method by which the Tathagatas of the ten directions transform the ordinary into the holy. Without aversion and rejection, how can one transform the ordinary? Without joy and acceptance, how can one become a saint? Ordinary beings enter the holy position, and the holy position reaches the stage of Equal Enlightenment Bodhisattva; the Equal Enlightenment Bodhisattva rises further, and it is nothing but joy and aversion. When one reaches Supreme Enlightenment, acceptance and rejection disappear. Therefore, it is said that when acceptance and rejection reach their extreme, there is no difference from non-acceptance and non-rejection. Moreover, the Pure Land method is only for one type of capacity. This refers to beings being reborn in the Pure Land, where all other sounds disappear; Amitabha Buddha accepts the arrival of beings, and the sound rises like a tide. Therefore, aversion and rejection accord with the principle of emptiness, and joy and acceptance are built on the basis of wonderful existence. In the midst of joy and aversion, emotional attachments are extinguished; without acceptance and rejection, practice flourishes, which is in accordance with the Middle Way. When the lotus opens, one sees the Buddha. So, how can there be any fault of love and hate, or the duality of subject and object?
問。往生不乖于無生乎。
答。天臺云。熾然求生凈土。達生體不可得。即真無生。此謂心凈故佛土凈。愚者為生所縛。聞生即作生解。聞無生即作無生解。不知生即無生。無生即生。長蘆曰。以生為生。常見也。以無生為無生。斷見也。生而無生無生生。第一義也。余復約性相義釋之。妙真如性本自無生。因緣和合乃有生相。以其效能現相。故無生即生。以其相由性現。故生即無生。知此則知凈土之生。唯心所生。理何乖焉。
問。往生之說其旨昭然。今之學者不能曉了。皆疑遠隔十萬億國。臨終恐難得到。
答。說了許多心外無土土外無心猶道不曉。此無他。只是妄認自心在色身之內方寸之間。不知心量無相元自廣大。且十方虛空恒沙世界無量無邊。我之心量一一週遍。如此看來萬國在我心中甚近。何遠之有。命終生我心中甚易。何難之有。十疑論。十萬億剎對凡夫肉眼生死心量說耳。但眾生凈土業成者。臨終在定之心即凈土受生之心。動念即是生凈土時。為此觀經云。彌陀佛國去此不遠。又業力不可思議。一念即生。不須愁遠。如人夢身在床而心意識遍至他方。生凈土亦爾。不須疑也。經云。一彈指頃即得往生。又謂屈伸臂頃。又言頃刻之間。故自信錄。十萬億剎頃刻至者。自心本妙耳。
【現代漢語翻譯】 現代漢語譯本 問：往生是否與無生相悖？ 答：天臺宗說：『熾盛地求生凈土，通達生之本體不可得，即是真正的無生。』 這就是所謂的『心凈則佛土凈』。愚昧的人被『生』所束縛，聽到『生』就理解為生滅之生，聽到『無生』就理解為斷滅之無生。卻不知道『生』即是『無生』，『無生』即是『生』。長蘆禪師說：『執著于生為生，是常見；執著于無生為無生，是斷見；生即無生，無生即生，才是第一義諦。』 我再用性相之義來解釋它：妙真如性本來就是無生的，因緣和合才顯現出生的現象。因為自效能顯現萬象，所以無生即是生；因為萬象由自性顯現，所以生即是無生。明白了這個道理，就知道凈土的往生，只是唯心所生，道理又怎麼會相悖呢？ 問：關於往生的說法，其宗旨已經很明顯了。現在的學人不能理解，都懷疑凈土遠隔十萬億國土，臨終恐怕難以到達。 答：說了這麼多『心外無土，土外無心』，你還是不明白。這沒有別的，只是因為你錯誤地認為自己的心在色身之內，侷限在方寸之間。不知道心的量是無相的，本來就廣大無邊。要知道，十方虛空、恒河沙數的世界，無量無邊，我的心量一一週遍。這樣看來，萬國都在我的心中，非常近，哪裡有什麼遙遠可言？命終往生在我的心中，非常容易，哪裡有什麼困難可言？《十疑論》所說的『十萬億剎』，是對凡夫肉眼和生死心量而言的。只要眾生凈土的業力成就，臨終時在禪定中的心，就是凈土受生的心。動念的瞬間，就是往生凈土之時。因此《觀經》說：『彌陀佛國，去此不遠。』 而且業力不可思議，一念之間即可往生，不必擔憂遙遠。就像人在夢中，身體在床上，而心意識卻遍至他方。往生凈土也是如此，不必懷疑。《經》中說：『一彈指頃，即可往生。』 又說『屈伸手臂的瞬間』，又說『頃刻之間』。所以《自信錄》說：『十萬億剎頃刻可至，是因為自心本來就微妙啊！』
【English Translation】 English version Question: Does rebirth contradict non-birth? Answer: The Tiantai school says: 'Ardent seeking of rebirth in the Pure Land, realizing the unobtainability of the essence of birth, is true non-birth.' This is what is meant by 'With a pure mind, the Buddha-land is pure.' The foolish are bound by 'birth,' hearing 'birth' they understand it as the birth and death of existence, hearing 'non-birth' they understand it as the annihilation of non-existence. They do not know that 'birth' is 'non-birth,' and 'non-birth' is 'birth.' Chan Master Changlu said: 'To take birth as birth is the view of permanence; to take non-birth as non-birth is the view of annihilation; birth being non-birth and non-birth being birth is the ultimate truth.' I will further explain it using the meaning of essence and phenomena: The wondrous true suchness essence is originally without birth; only when conditions come together do birth phenomena appear. Because the essence can manifest phenomena, non-birth is birth; because phenomena are manifested by the essence, birth is non-birth. Knowing this, one knows that rebirth in the Pure Land is solely born from the mind. How can the principle be contradictory? Question: The teaching of rebirth is very clear. Scholars today cannot understand it, and they all doubt that the Pure Land is hundreds of thousands of millions of lands away, and they fear it will be difficult to reach at the time of death. Answer: Having said so much about 'outside the mind there is no land, outside the land there is no mind,' you still do not understand. There is no other reason, it is just that you mistakenly believe that your mind is within the physical body, confined to a square inch. You do not know that the mind's capacity is without form and is originally vast and boundless. Know that the ten directions of space, the worlds as numerous as the sands of the Ganges, are immeasurable and boundless, and my mind pervades each and every one of them. Looking at it this way, the myriad lands are very close in my mind. How can there be any distance? Rebirth in my mind at the end of life is very easy. How can there be any difficulty? The 'Ten Doubts on Pure Land' says that 'hundreds of thousands of millions of lands' are spoken to the mortal eyes and the mind that is subject to birth and death. As long as the karma for a sentient being's Pure Land is accomplished, the mind in samadhi at the time of death is the mind that receives birth in the Pure Land. The moment of thought is the time of rebirth in the Pure Land. Therefore, the Visualization Sutra says: 'Amitabha Buddha's land is not far from here.' Moreover, the power of karma is inconceivable; rebirth occurs in a single thought, so there is no need to worry about distance. Just as in a dream, the body is on the bed, but the mind and consciousness travel everywhere. Rebirth in the Pure Land is also like this, so there is no need to doubt. The Sutra says: 'In the time it takes to snap one's fingers, one can be reborn.' It also says 'in the time it takes to bend and stretch one's arm,' and 'in an instant.' Therefore, the 'Record of Self-Confidence' says: 'Reaching hundreds of thousands of millions of lands in an instant is because the mind is originally wondrous!'
此等重重喻說。只言生自己廣大心中。甚近而甚易者也。譬如此方到天竺十萬餘裡。一路多經國土。有人曾聞他說記憶在心。後坐臥間忽動一念思量彼國。思千里便到千里。思萬里便到萬里。思量天竺便到天竺。生凈土便是這個道理。不修凈業要到極難。凈業若成要到極易。但辦肯心決不相賺。
問。不修凈業要到極難。何故逆惡凡夫臨終亦生。
答。觀經下品下生作不善業五逆十惡。如此愚人應墮惡道。經歷多劫受苦無窮。臨命終時遇善知識。種種安慰為說妙法教令唸佛。此人苦逼不遑唸佛。善友告言。汝不能者應稱無量壽佛。如是至心令聲不絕。具足十稱南無阿彌陀佛。于唸唸中除八十億劫生死之罪。見金蓮華猶如日輪住其人前。如一念頃往生極樂世界。滿十二大劫蓮華方開。觀音．勢至以大悲音聲廣說諸法實相除滅罪法。聞已歡喜即發菩提之心。觀經疏以唸佛除滅罪障故。即以唸佛為勝緣也。更以疏論參而明之。一者。少時心力能勝終身造惡。心雖少時。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。名健人者。二者。此或戒緩乘急。臨終勸念定心易成。縱現世不修三昧。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。唸佛之時必重悔悟。故永明曰。善惡無
【現代漢語翻譯】 現代漢語譯本 這些重重的比喻說明，只說往生就在自己廣大的心中，是非常近而且非常容易的事情。比如，從我們這裡到天竺（India）有十萬多里路，一路要經過很多國家。有個人曾經聽別人說過天竺的情況，並記在心裡。後來，他坐著或躺著的時候，忽然動了一個念頭，想念那個國家。想一千里，就到了千里；想一萬里，就到了萬里；想念天竺，就到了天竺。往生凈土就是這個道理。不修凈業，想要往生極難；凈業如果修成，想要往生就極容易。只要下定決心，就決不會被欺騙。
問：不修凈業，想要往生極難，為什麼作惡多端的凡夫臨終也能往生？
答：《觀經》下品下生的人，造作不善的業，犯下五逆（matricide, patricide, killing an Arhat, injuring a Buddha, creating schism in the Sangha）十惡（killing, stealing, sexual misconduct, lying, divisive speech, harsh speech, idle chatter, covetousness, malice, wrong views）。這樣愚蠢的人，應該墮入惡道，經歷多劫，遭受無盡的痛苦。臨命終時，遇到善知識（spiritual friend），種種安慰他，為他說妙法，教他念佛。這個人被痛苦逼迫，沒有空閑唸佛。善友告訴他說：『你不能念，就應該稱念南無阿彌陀佛（Namo Amitabha Buddha）。』這樣至誠懇切，讓聲音不斷絕，念滿十聲南無阿彌陀佛。在每一個念頭中，都能消除八十億劫生死之罪。看見金蓮花，猶如太陽一樣，出現在他的面前。在一念之間，往生到極樂世界（Sukhavati）。滿了十二大劫，蓮花才開放。觀音（Avalokitesvara）、勢至（Mahasthamaprapta）以大悲的聲音，廣泛地宣說諸法實相，消除罪業。聽了之後，歡喜踴躍，立即發起菩提之心（Bodhicitta）。《觀經疏》說，因爲念佛能夠消除罪業，所以說唸佛是殊勝的因緣。再用疏論來參照，就能明白這個道理。一者，短暫時間的心力，能夠勝過終身造惡。心力雖然短暫，但是力量猛烈。這種心勇猛決斷，稱為大心。因為捨身的事情緊急。就像人進入戰場，不顧惜自己的性命，被稱為健人一樣。二者，這或許是平時戒律鬆懈，臨終時求生心切。臨終勸念，定心容易成就。縱然現世不修三昧（Samadhi），也是宿世的善根現在成熟。因為宿世的善業強大，所以臨終能夠遇到善知識，十念功成。三者，唸佛的時候必定深深地懺悔。所以永明（Yongming Yanshou）說，善惡無
【English Translation】 English version These repeated metaphors only say that rebirth occurs within one's own vast mind, which is very near and very easy. For example, it is more than one hundred thousand li from here to Tianzhu (India), and one must pass through many countries along the way. Someone who has heard about that country and remembers it in their heart. Later, while sitting or lying down, they suddenly have a thought and think of that country. Thinking of a thousand li, they arrive at a thousand li; thinking of ten thousand li, they arrive at ten thousand li; thinking of Tianzhu, they arrive at Tianzhu. Rebirth in the Pure Land is the same principle. Without cultivating Pure Land practices, it is extremely difficult to be reborn; if Pure Land practices are accomplished, it is extremely easy to be reborn. As long as you are determined, you will never be deceived.
Question: Without cultivating Pure Land practices, it is extremely difficult to be reborn. Why can even evil ordinary beings be reborn at the time of death?
Answer: In the Lower Grade, Lower Level of the Contemplation Sutra, those who commit unwholesome deeds, the five heinous crimes (matricide, patricide, killing an Arhat, injuring a Buddha, creating schism in the Sangha) and the ten evil acts (killing, stealing, sexual misconduct, lying, divisive speech, harsh speech, idle chatter, covetousness, malice, wrong views). Such foolish people should fall into evil realms, experience endless suffering for many kalpas. At the time of death, they encounter a good spiritual friend (spiritual friend), who comforts them in various ways, speaks the wonderful Dharma for them, and teaches them to recite the Buddha's name. This person is pressed by suffering and has no time to recite the Buddha's name. The good friend tells them: 'If you cannot recite, you should recite Namo Amitabha Buddha (Namo Amitabha Buddha).' In this way, with utmost sincerity, let the sound be continuous, reciting Namo Amitabha Buddha ten times. In each thought, they can eliminate the sins of eighty billion kalpas of birth and death. They see a golden lotus flower, like the sun, appearing before them. In an instant, they are reborn in the Land of Ultimate Bliss (Sukhavati). After twelve great kalpas, the lotus flower finally opens. Avalokitesvara (Avalokitesvara) and Mahasthamaprapta (Mahasthamaprapta), with voices of great compassion, widely proclaim the true nature of all dharmas, eliminating karmic obstacles. After hearing this, they rejoice and immediately arouse the Bodhi mind (Bodhicitta). The Commentary on the Contemplation Sutra says that because reciting the Buddha's name can eliminate karmic obstacles, it is said that reciting the Buddha's name is a supreme cause. Further, by referring to the commentary, one can understand this principle. First, the power of the mind in a short time can overcome the evil deeds committed throughout one's life. Although the power of the mind is short-lived, its strength is fierce. This mind is courageous and decisive, and is called a great mind. Because the matter of abandoning the body is urgent. Just as a person enters the battlefield and does not cherish their life, they are called a brave person. Second, this may be due to lax precepts at ordinary times, but eagerness to be reborn at the time of death. Persuading them to recite at the time of death makes it easy to achieve a concentrated mind. Even if they do not cultivate Samadhi (Samadhi) in this life, it is also because the seeds of good karma from past lives have now ripened. Because the good karma from past lives is strong, they can encounter a good spiritual friend at the time of death, and the ten recitations are accomplished. Third, at the time of reciting the Buddha's name, they must deeply repent. Therefore, Yongming Yanshou (Yongming Yanshou) said, good and evil are without
定。因緣體空。跡有升沉。事有優劣。真金一兩勝百兩疊華。爝火微光爇萬仞積草。
問。五濁惡世人皆有罪。縱未造五逆。其餘罪業孰能無之。茍未懺悔消滅。臨終唸佛能往生乎。
答。亦得生也。此全藉彌陀不思議之大願力也。那先經。百枚大石置船上。藉船力石不沒水。若無船。小石亦沒。船喻佛力。石喻惡業。故有帶業往生之說。具惑染者得生同居凈也。僧雄俊並汾州人。屠牛為業。臨終見群牛逼觸苦痛切已。張鍾馗殺雞為業。臨終見神人驅群雞啄破兩目流血盈床。稱佛名號俱生凈土。此非佛力而何。復以喻明。如人犯法應入官囚。投托國王承王宣召。官不能拘。復達帝京。西資鈔云。得生凈土是假他力。彌陀愿攝。釋迦勸贊。諸佛護念。如渡大海既得巨舟。仍有良導。加以便風。必速到彼岸也。若不肯登舟。遲留惡國。誰之過歟。
問。帶業而生。能不退乎。
答。皆不退也。經云。生者悉住正定之聚。又生者皆是阿鞞跋致。十疑論。五因緣不退。一。阿彌陀佛大悲願力攝持。二。佛光常照菩提心常增長。三。水鳥樹林風聲樂響皆說苦空。聞者常起唸佛念法念僧之心。四。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。又常親近供養十方諸佛菩薩。五。
【現代漢語翻譯】 現代漢語譯本： 定。因緣的體性本空，事蹟有興盛和衰落。事情有優勝和劣勢。一兩真金勝過百兩假花。星星之火也能點燃萬仞高的積草。
問：五濁惡世（指充滿各種污濁和苦難的世界）的人都有罪業。即使沒有造下五逆重罪（指殺父、殺母、殺阿羅漢、出佛身血、破和合僧），其餘的罪業誰能沒有呢？如果未曾懺悔消除，臨終唸佛能往生嗎？
答：也能往生。這完全依靠阿彌陀佛（Amitabha）不可思議的大願力。那先經（Nāgasena Sutra）中說，百枚大石頭放在船上，憑藉船的力量石頭不會沉入水中。如果沒有船，小石頭也會沉沒。船比喻佛力，石頭比喻惡業。所以有帶業往生的說法。具有迷惑和染污的人也能往生同居凈土（指凡聖同居土）。僧雄俊和張鍾馗都是并州人。僧雄俊以屠牛為業，臨終時看見一群牛逼迫觸碰，痛苦至極。張鍾馗以殺雞為業，臨終時看見神人驅趕一群雞啄破他的雙眼，流血滿床。他們稱念佛名，都往生凈土。這如果不是佛力，又是什麼呢？再用比喻來說明。比如有人犯法應該被關入監獄，投靠國王，承蒙國王宣召，官府就不能拘禁他，還能到達帝京。西資鈔中說，得生凈土是憑藉他力，阿彌陀佛願力攝受，釋迦牟尼佛（Sakyamuni）勸導讚歎，諸佛護念。如同渡過大海，既有巨大的船隻，又有好的嚮導，加上順風，必定迅速到達彼岸。如果不肯登上船隻，遲留在惡劣的國家，那是誰的過錯呢？
問：帶業往生，能不退轉嗎？
答：都能不退轉。經中說，往生者都住在正定之聚（指必定證入涅槃的群體）。又說往生者都是阿鞞跋致（avaivartika，指不退轉）。十疑論中說，有五種因緣使人不退轉：一、阿彌陀佛大悲願力攝持；二、佛光常照，菩提心（bodhicitta，指覺悟之心）常增長；三、水鳥樹林風聲樂響都在宣說苦空（指痛苦和空性），聽聞者常常生起唸佛、念法、念僧之心；四、都是諸菩薩（bodhisattva）作為良友，沒有惡緣境界，外面沒有鬼神邪魔，內心沒有貪嗔癡（指三毒）等煩惱，畢竟不起；又常常親近供養十方諸佛菩薩；五。
【English Translation】 English version: Fixed. The essence of causes and conditions is emptiness. Traces have their rise and fall. Matters have their superior and inferior aspects. One ounce of true gold is better than a hundred ounces of artificial flowers. The faint light of a torch can burn a pile of grass ten thousand fathoms high.
Question: People in the evil world of the Five Turbidities (referring to a world filled with various impurities and sufferings) all have sins. Even if they have not committed the Five Heinous Offenses (matricide, patricide, killing an Arhat, injuring a Buddha, and creating schism in the Sangha), who can be without other sins? If they have not repented and eliminated these sins, can they be reborn in the Pure Land by reciting the Buddha's name at the time of death?
Answer: They can also be reborn. This entirely relies on the inconceivable great vows of Amitabha (Amitabha). The Nāgasena Sutra says that a hundred large stones placed on a boat will not sink into the water because of the boat's strength. Without the boat, even small stones would sink. The boat is a metaphor for the Buddha's power, and the stones are a metaphor for evil karma. Therefore, there is the saying of being reborn in the Pure Land with karma. Those with delusion and defilement can be reborn in the Co-dwelling Pure Land (referring to the Land of Co-dwelling of Saints and Ordinary Beings). The monks Xiong Jun and Zhang Zhongkui were both from Bingzhou. Xiong Jun made his living by slaughtering cattle. At the time of his death, he saw a group of cattle pressing and touching him, causing him great pain. Zhang Zhongkui made his living by killing chickens. At the time of his death, he saw divine beings driving a flock of chickens to peck out his eyes, causing blood to flow all over his bed. They recited the Buddha's name and were both reborn in the Pure Land. If this is not the power of the Buddha, then what is it? Let me explain further with an analogy. For example, if someone commits a crime and should be imprisoned, but they rely on the king and receive a summons from the king, the officials cannot detain them, and they can even reach the capital. The Xizi Chao says that being reborn in the Pure Land relies on the power of others. Amitabha's vows embrace them, Sakyamuni (Sakyamuni) Buddha encourages and praises them, and all the Buddhas protect them. It is like crossing the ocean, where one has both a huge ship and a good guide, plus favorable winds, and will surely reach the other shore quickly. If one refuses to board the ship and lingers in the evil country, whose fault is it?
Question: If one is reborn with karma, can they avoid regression?
Answer: All can avoid regression. The sutra says that those who are reborn all dwell in the assembly of the rightly established (referring to the group that will surely attain Nirvana). It also says that those who are reborn are all avaivartika (avaivartika, referring to non-regression). The Treatise on the Ten Doubts says that there are five causes and conditions that prevent regression: 1. Amitabha Buddha's great compassionate vows embrace and sustain them; 2. The Buddha's light constantly shines, and the bodhicitta (bodhicitta, referring to the mind of enlightenment) constantly grows; 3. The sounds of water, birds, trees, wind, and music all proclaim suffering and emptiness (referring to suffering and emptiness), and those who hear them constantly give rise to thoughts of the Buddha, the Dharma, and the Sangha; 4. All are bodhisattvas (bodhisattva) as good friends, and there are no evil circumstances. There are no ghosts, spirits, or demons outside, and no afflictions such as greed, hatred, and ignorance (referring to the three poisons) inside, and they ultimately do not arise; and they constantly draw near to and make offerings to all the Buddhas and bodhisattvas of the ten directions; 5.
壽命永劫共菩薩佛等。故不退也。
問。一生造惡臨終唸佛。帶業得生又無退轉。然則我且做世事。待臨終唸佛可乎。
答。苦哉。賺自己又賺天下僧俗男女。皆此言也。逆惡凡夫臨終唸佛。是宿有善根。故遇知識而得唸佛。此等僥倖萬中無一。群疑論。有十種人臨終不得唸佛。一。善友未必相遇。無勸念理。二。業苦纏身。不遑唸佛。三。偏風失語。四。狂亂失心。五。遭水火。六。遇豺狼。七。惡友壞彼信心。八。昏迷致死。九。陣亡。十。墜高巖。此皆尋常聞見。不論僧俗人皆有之。宿業所招現業所感。忽爾現前不容迴避。忽然遭著一種。便做手腳不得也。知識活佛救不得也。便隨業向三塗八難中受苦。要聞佛名不聞了也。直饒無此惡緣。好病而死。未免風刀解體。四大分離。如生龜脫筒。痛苦逼迫。怕怖慞惶。唸佛不得也。更饒無病而死。世緣未了。世念未休。貪生怖死擾亂胸懷。又兼傢俬未明。後事未辦。妻啼子哭。百種憂煎。唸佛不得也。更饒未死以前。只些少病痛在身。未免忍疼忍苦叫喚呻吟。問藥求醫祈禱懺悔。雜念紛飛。唸佛不得也。更饒未病以前。只是年紀老大衰相現出。困頓龍鍾愁嘆憂惱。向個衰老身上左安右排。唸佛不得也。更饒未老以前政是少壯。稍或狂心未歇。俗務相關東
【現代漢語翻譯】 現代漢語譯本：壽命與永劫的菩薩、佛等同等。因此不會退轉。
問：有人一生作惡，臨終才唸佛，卻能帶業往生，並且沒有退轉。那麼，我可以先做世俗的事情，等到臨終再念佛可以嗎？
答：可悲啊！這種說法欺騙了自己，也欺騙了天下的僧侶、俗家男女。作惡的凡夫臨終唸佛，是因為宿世有善根，所以才能遇到善知識而得以唸佛。這種僥倖的情況，一萬個人中也沒有一個。群疑論中說，有十種人在臨終時無法念佛：一、善友未必能遇到，沒有人勸唸佛理。二、業力帶來的痛苦纏身，沒有空閑唸佛。三、偏癱失語。四、精神錯亂失去心智。五、遭遇水火災難。六、遇到豺狼。七、被惡友破壞信心。八、昏迷致死。九、陣亡。十、從高處墜落。這些都是尋常所見所聞的事情，無論是僧人還是俗人都會遇到。這是宿業所招，現業所感，突然現前，無法迴避。一旦遭遇其中一種情況，就無法施展任何手段了。善知識、活佛也救不了你。只能隨著業力向三塗八難中受苦，想要聽到佛的名號也聽不到了。就算沒有這些惡緣，能夠好好地病死，也免不了風刀解體，四大分離，就像活烏龜脫殼一樣，痛苦逼迫，害怕恐慌，無法念佛。再就算沒有生病而死，世俗的緣分還沒有了結，世俗的念頭還沒有停止，貪生怕死擾亂心胸，再加上家產沒有分明，後事沒有安排妥當，妻子啼哭，兒女哀嚎，百種憂愁煎熬，也無法念佛。再就算沒有死以前，只是有些微小的病痛在身上，也免不了忍受疼痛，痛苦叫喚，問藥求醫，祈禱懺悔，雜念紛飛，無法念佛。再就算沒有生病以前，只是年紀大了，衰老的跡象顯現出來，困頓龍鍾，愁嘆憂惱，在這個衰老的身體上左安右排，也無法念佛。再就算沒有老以前，正是少壯年華，稍微狂妄的心沒有停止，世俗的事務相關，東……
【English Translation】 English version: Their lifespan is the same as the eternal Bodhisattvas and Buddhas. Therefore, they do not regress.
Question: Someone who commits evil deeds throughout their life, but recites the Buddha's name at the moment of death, can be reborn in the Pure Land with their karma and without regression. So, can I just do worldly things and wait until the moment of death to recite the Buddha's name?
Answer: How pitiful! This statement deceives oneself and deceives all monks, nuns, and laypeople in the world. An evil ordinary person reciting the Buddha's name at the moment of death is due to good roots from past lives, so they can encounter a virtuous teacher and be able to recite the Buddha's name. Such a fortunate situation is one in ten thousand. The 'Treatise on Dispelling Doubts' states that there are ten types of people who cannot recite the Buddha's name at the moment of death: 1. A virtuous friend may not be encountered, and there is no reason to encourage recitation. 2. Afflicted by the suffering of karma, there is no time to recite the Buddha's name. 3. Hemiplegia and loss of speech. 4. Madness and loss of mind. 5. Encountering fire or water disasters. 6. Encountering jackals and wolves. 7. Evil friends destroy their faith. 8. Death due to coma. 9. Death in battle. 10. Falling from a high cliff. These are all commonly seen and heard occurrences, and both monks and laypeople experience them. This is caused by past karma and influenced by present karma, suddenly appearing and impossible to avoid. Once one encounters one of these situations, there is no way to do anything about it. Virtuous teachers and living Buddhas cannot save you. One can only follow karma and suffer in the three evil realms and eight difficulties, and one will not even hear the Buddha's name. Even if there are no such evil conditions, and one dies peacefully from illness, one cannot avoid the disintegration of the body by the 'wind knife' (四大分離 - four elements separating), like a live turtle being pulled out of its shell, with pain pressing in, fear and panic, and unable to recite the Buddha's name. Even if one does not die from illness, worldly affairs are not yet finished, worldly thoughts have not ceased, greed for life and fear of death disturb the mind, and in addition, family property is not clearly divided, and arrangements for the afterlife are not properly made, with wives weeping and children crying, and a hundred kinds of worries tormenting, one cannot recite the Buddha's name. Even if before death, there are only minor illnesses in the body, one cannot avoid enduring pain, crying out in suffering, asking for medicine and seeking doctors, praying for repentance, with scattered thoughts flying about, and unable to recite the Buddha's name. Even if before illness, one is simply old and the signs of aging appear, weary and decrepit, sighing and worrying, arranging and rearranging this old body, one cannot recite the Buddha's name. Even if before old age, one is in one's youth, but the wild mind has not ceased, worldly affairs are related, east...
攀西緣。胡思亂想。業識茫茫。唸佛不得也。更饒清閒自在有志修行。稍於世相照不破放不下把不定坐不斷。些子境界現前。一個主人隨他顛倒。唸佛不得也。你看老病之時。少壯清閑之日。稍有一事掛心。早是念佛不得。況臨終時哉。更道且做世事。你真癡人說癡話。敢保錯用心也。且世事如夢那有實效。那一件替得生死。縱饒造伽藍增常住。攀名位結官豪。將謂多做好事。殊不知犯了不體道本廣造伽藍等戒。有為之功多諸過咎。天堂未就地獄先成。生死未明皆成苦本。眼光落地受苦之時。方知平生所作儘是添枷添鎖。鑊湯下增柴炭。劍樹上助刀槍。袈裟下失卻人身。萬劫難復。鐵漢聞之也須淚落。祖師如此苦口。曾許且待臨終唸佛乎。死心禪師道。世人財寶如山。妻妾滿前。日夜歡樂。爭奈前程窄。暗裡催符到。行不容滯。閻羅老不順情。無常王何面目。且據諸人眼裡耳里。前街後巷親情眷屬朋友兄弟強壯後生。死卻多少。世人多雲老來念佛。好教你知。黃泉路上無老少。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。三寸氣斷一旦皆休。若孝順兒孫。春三秋九做碗羹飯。哭幾聲。猶是記憶爺孃。若不肖子。父母骨頭未冷。作撻財產恣意作樂。以此較之。著甚麼急
。古德云。富家翁。忙似箭。米生蟲。錢爛貫。把秤稱。點燈算。傀儡索。莫教斷。死心如此苦口。曾許且待臨終唸佛乎。人生能有幾時電光。眨眼便過。趁未老未病。抖身心。撥世事。得一日光景念一日佛名。得一時工夫修一時凈業。由他命終。我之盤纏預辦。前程穩當了也。若不如此。後悔難追。
問。人心易進易退。一聞警䇿勇猛精勤。忽逢障難便轉念頭。都道凈業是身後事。目前無所利濟。亦無怪其然耶。
答。汝見未廣也。受持佛名獲十勝利。一。晝夜一切諸天大力神將河沙眷屬隱形守護。二。二十五大菩薩如觀世音等。及一切菩薩常隨守護。三。諸佛晝夜護念。彌陀常放光明攝受。四。一切惡鬼不能害。毒蛇毒龍毒藥悉不能中。五。火水冤賊刀箭牢獄枷鎖橫死悉皆不受。六。先業消滅。冤命解脫。更無執對。七。夜夢正直。或見彌陀勝妙色像。八。心常歡喜。顏色光澤。氣力充盛。所作吉利。九。常為一切世間人民恭敬供養歡喜禮拜。如敬佛。十。命終無怖畏。正念現前。得見彌陀聖眾持金蓮華接引往生。盡未來際受勝妙樂。如上十利。經文具載。佛口所宣。現生來世皆有利益。但當精進不用懷疑。
問。抖身心。撥世事。必境緣順身意安閑者可行。儻世事不容撥棄。何以教之。
【現代漢語翻譯】 現代漢語譯本：古人說：『富翁啊，忙得像箭一樣；米里生了蟲，錢也爛成了串；還要用秤稱，點著燈來算；就像傀儡的繩索，千萬不能斷。』如此苦口婆心，難道還打算等到臨終才唸佛嗎？人生能有多少時光，就像閃電一樣，轉眼就過去了。趁著還沒老沒病，抖擻精神，放下世事，得一日光景就念一日佛名，得一時工夫就修一時凈業。任他命終如何，我的往生資糧已經預先辦好，前程穩妥了。若不這樣，後悔就來不及了。
問：人心容易進也容易退，一聽到警策就勇猛精進，忽然遇到障礙就改變念頭，都說凈業是身後的事，目前沒有什麼利益，也難怪他們這樣。
答：你見識還不夠廣啊。受持佛名能獲得十種殊勝利益：一、晝夜一切諸天大力神將及其無數眷屬隱形守護；二、二十五大菩薩，如觀世音（Avalokiteshvara）等，及一切菩薩常隨守護；三、諸佛晝夜護念，阿彌陀佛（Amitabha）常放光明攝受；四、一切惡鬼不能加害，毒蛇、毒龍、毒藥都不能傷害；五、火災、水災、冤家、盜賊、刀兵、牢獄、枷鎖、橫死，全都不會遭受；六、先世的業障消滅，冤命得到解脫，不再有冤家對頭；七、夜裡做的夢正直吉祥，或者見到阿彌陀佛殊勝美妙的形象；八、心裡常常歡喜，臉色光潤，氣力充沛，所做的事情吉祥順利；九、常常被一切世間人民恭敬供養、歡喜禮拜，如同敬佛一樣；十、命終時沒有怖畏，正念現前，得見阿彌陀佛聖眾手持金蓮花接引往生，盡未來際享受殊勝美妙的快樂。以上十種利益，經文里都記載得很清楚，是佛親口宣說的，現世來世都有利益。只要精進修行，不要懷疑。
問：抖擻精神，放下世事，必須境遇順利、身心安閑的人才能做到。如果世事不允許放下，該如何教導他們呢？
【English Translation】 English version: A wise man of old said: 'A rich man is as busy as an arrow; rice breeds worms, and money rots in strings; he still weighs it with scales and counts it by lamplight; like a puppet's string, it must not be broken.' With such earnest and heartfelt advice, do you still intend to wait until your deathbed to recite the Buddha's name? How much time does one have in life? It's like a flash of lightning, passing in the blink of an eye. While you are not yet old or sick, rouse your spirit, put aside worldly affairs, and recite the Buddha's name for every day you have, cultivate pure karma for every moment you have. Let fate take its course; I have already prepared my provisions for rebirth, and my future is secure. If you don't do this, regret will be too late.
Question: People's minds easily advance and easily retreat. Upon hearing encouraging words, they become brave and diligent. But when they encounter obstacles, they change their minds, saying that Pure Land practice is for the afterlife and brings no benefit in the present. It's no wonder they think that way.
Answer: Your understanding is not broad enough. Upholding the Buddha's name brings ten kinds of supreme benefits: 1. Day and night, all the devas (gods) and powerful generals, along with their countless retinues, protect you invisibly; 2. The twenty-five great Bodhisattvas, such as Avalokiteshvara (觀世音), and all Bodhisattvas constantly follow and protect you; 3. All Buddhas protect and remember you day and night, and Amitabha (阿彌陀佛) constantly emits light to embrace and receive you; 4. All evil ghosts cannot harm you, and poisonous snakes, poisonous dragons, and poisons cannot affect you; 5. You will not suffer from fire, water, enemies, thieves, weapons, imprisonment, shackles, or accidental death; 6. Past karmic obstacles are eliminated, karmic debts are resolved, and there are no more adversaries; 7. Your dreams at night are upright and auspicious, or you may see the sublime and wonderful form of Amitabha Buddha; 8. Your heart is always joyful, your complexion is radiant, your energy is abundant, and your actions are auspicious and smooth; 9. You are constantly respected, offered to, joyfully greeted, and bowed to by all people in the world, as if they were revering the Buddha; 10. At the end of life, you have no fear, and right mindfulness appears. You will see Amitabha Buddha and his holy assembly holding golden lotus flowers to welcome you to rebirth in the Pure Land, where you will enjoy supreme and wonderful bliss for all future eons. The above ten benefits are clearly recorded in the sutras and proclaimed by the Buddha himself. They bring benefits in both this life and the next. Just be diligent in practice and do not doubt.
Question: Rousing the spirit and putting aside worldly affairs can only be done by those whose circumstances are favorable and whose minds are at peace. If worldly affairs cannot be put aside, how should they be taught?
答。若是痛念無常。用心真切者。不論苦樂順逆靜鬧閑忙。一任公私幹辦迎賓待客。萬緣交擾八面應酬。與他念佛兩不相妨。不見道。朝也阿彌陀。暮也阿彌陀。假饒忙似箭。不離阿彌陀。又云。竹密不妨流水過。山高豈礙白雲飛。其有世緣重。力量輕者。亦須忙裡偷閒鬧中取靜。每日念三萬一萬三千一千聲定為課。不容一日放過。又冗極頃刻無閑者。每晨必須十念。積久功成。亦不虛棄。唸佛之外唸經禮佛懺悔發願種種結緣作福。隨力修諸善功以助之。一毫之善皆迴向西方。如此用功。非惟決定往生。亦增高品位矣。
問。泛言唸佛未有其方。且十念迴向之法亦未喻。幸詳示之。
答。唸佛者。或專緣三十二相。繫心得定。開目閉目常得見佛。或但稱名號執持不散。亦于現身而得見佛。此間現見多是稱佛名號為上。稱佛之法。須制心不令散亂。唸唸相續。系緣佛號。以心緣歷字字分明。稱名無管多少。並須一心一意心心相續。如此方得一念滅八十億劫生死之罪。若不然者。滅罪良難。十念者。每晨面西正立合掌。連稱阿彌陀佛。盡一氣為一念。如是十氣為十念。隨氣長短不限佛數。氣極為度。聲不高低不緩急。調停得中。十氣連屬。令心不散。專精為功。名十念者。是藉氣束心也。盡此一生不得一
【現代漢語翻譯】 現代漢語譯本： 答：如果深切地體會到世事無常，並且用心真誠懇切，那麼無論身處苦樂順逆、安靜喧鬧、空閑忙碌的環境，都可以一邊處理公務私事、接待賓客，一邊應付各種人際交往，這些都與唸佛互不妨礙。正如所說：『早上念阿彌陀佛（Amitabha，音譯，意為無量光佛），晚上也念阿彌陀佛。』即使忙得像箭一樣，也不離開阿彌陀佛。』又說：『竹子再密也擋不住流水，山再高也擋不住白雲飛過。』那些世俗事務繁重、自身力量薄弱的人，也應該在忙碌中抽出空閑，在喧鬧中尋求安靜，每天念三萬、一萬、三千、一千聲佛號，作為固定的功課，一天也不允許錯過。如果實在太忙，連片刻空閑都沒有，那麼每天早上必須進行十念法。長期積累，功德自然成就，也不會白白浪費。除了唸佛之外，還可以唸經、禮佛、懺悔、發願，做各種結緣、造福的事情，盡力修習各種善行來輔助唸佛。即使是微小的善行，都要回向西方極樂世界。這樣用功修行，不僅決定能夠往生西方，還能提升品位。
問：只是泛泛地說唸佛，並沒有具體的方法。而且十念迴向的方法也不明白，希望詳細地說明。
答：唸佛的人，或者專注于觀想佛的三十二相（thirty-two marks of excellence），使心得到安定，無論睜眼閉眼都能經常見到佛。或者只是稱念佛的名號，一心執持而不散亂，也能在今生見到佛。這裡所說的現身見佛，多以稱念佛的名號為上。稱念佛的方法，必須使心不散亂，唸唸相續，專注于佛號。用心去經歷每一個字，字字分明。稱念佛號無論多少，都必須一心一意，心心相續。這樣才能在一念之間滅除八十億劫的生死重罪。如果不是這樣，那麼消除罪業就很難了。十念法是：每天早上面向西方，端正站立，合起手掌，連續稱念『阿彌陀佛』，一口氣為一念。這樣十口氣為十念。隨氣息的長短，不限定佛號的數目，以氣息達到極限為標準。聲音不高不低，不快不慢，調整到適中的程度。十口氣連線不斷，使心不散亂，專心致志地進行，這就是十念法。這是一種藉助氣息來約束心念的方法。盡此一生不得一
【English Translation】 English version: Answer: If one deeply contemplates impermanence and applies oneself with sincerity, then regardless of being in situations of joy or suffering, favorable or adverse circumstances, quiet or noisy environments, leisure or busyness, one can handle public and private affairs, receive guests, and engage in various social interactions without hindering one's practice of Buddha-name recitation. As it is said: 'Morning, Amitabha (Amitabha, transliteration, meaning immeasurable light Buddha); evening, Amitabha.' Even if one is as busy as an arrow, one does not depart from Amitabha.' It is also said: 'Dense bamboo cannot obstruct flowing water; high mountains cannot hinder white clouds from flying.' Those who have heavy worldly affairs and weak strength should steal moments of leisure from busyness and seek tranquility from noise, reciting the Buddha's name thirty thousand, ten thousand, three thousand, or one thousand times daily as a fixed practice, not allowing a single day to pass without it. If one is extremely busy and has no free time even for a moment, then one must perform the Ten Recitations every morning. Over time, merit will be accomplished, and it will not be in vain. In addition to Buddha-name recitation, one can also recite scriptures, prostrate to the Buddha, repent, make vows, and engage in various activities to form connections and create blessings, exerting effort to cultivate various good deeds to assist the recitation. Even the smallest good deed should be dedicated to the Western Pure Land. Practicing diligently in this way will not only ensure rebirth in the Western Pure Land but also elevate one's rank.
Question: You speak generally about Buddha-name recitation without specifying the method. Furthermore, the method of the Ten Recitations and dedication is not clear. I hope you can explain it in detail.
Answer: Those who recite the Buddha's name may focus on contemplating the thirty-two marks of excellence (thirty-two marks of excellence), stabilizing the mind and attaining samadhi, so that they can see the Buddha constantly whether their eyes are open or closed. Or they may simply recite the Buddha's name, holding onto it without scattering the mind, and they can also see the Buddha in this very life. Here, seeing the Buddha in this life is mostly achieved through reciting the Buddha's name. The method of reciting the Buddha's name requires restraining the mind from scattering, with each thought following the previous one in succession, focusing on the Buddha's name. Use the mind to experience each word, making each word distinct and clear. Regardless of the number of recitations, one must be single-minded and have each thought follow the previous one in succession. Only in this way can one eradicate the sins of eighty billion kalpas of birth and death in a single thought. If not, it will be difficult to eliminate sins. The Ten Recitations are performed as follows: Every morning, face west, stand upright, and bring your palms together. Continuously recite 'Amitabha Buddha' in one breath, considering one breath as one recitation. Ten such breaths constitute the Ten Recitations. The number of Buddhas recited is not limited by the length of the breath, but the breath should be taken to its limit. The voice should be neither too high nor too low, neither too fast nor too slow, but adjusted to a moderate level. The ten breaths should be connected without interruption, so that the mind does not scatter, and one should concentrate diligently. This is called the Ten Recitations. It is a method of using the breath to restrain the mind. Throughout this life, one must not
日暫廢。念畢即云。我弟子(某)一心皈命極樂世界阿彌陀佛。愿以凈光照我。慈誓攝我。我今正念稱如來名經十念頃。為菩提道。求生凈土。佛昔本誓。若有眾生欲生我國。至心信樂。乃至十念。若不生者不取正覺。唯除五逆誹謗正法。我今自憶此生已來不造逆罪不謗大乘。愿此十念得入如來大誓海中。承佛慈力。眾罪消滅。凈因增長。若臨欲命終。自知時至。身不病苦。心無貪戀。心不倒散。如入禪定。佛及聖眾手持金臺來迎接我。如一念頃生極樂國。華開見佛。即聞佛乘。頓開佛慧。廣度眾生滿菩提愿。念已便止。此先德垂訓切要之方。盛傳久矣。當遵行之。
問。我輩世外。當何以加其功焉。
答。前不云乎。修有多類。攝成三門。如是三門。門門可入。或單或兼。隨意所取。
問。圓觀之修。唯心之念。似上器之行門。華嚴十愿。寶積十心。亦大根之功用。根器不對。功行難成。今吾自揣。觀吾自好惟專持名號。加禮拜懺悔而已。師為如何。
答。善哉。汝知量矣。汝合善導專修無間之說矣。專修者。謂眾生障重。境細心粗。識飏神飛。觀難成就。大聖悲憐。直勸專稱名號。稱名易故。相續即生。唸唸相續。畢命為期。十即十生。百即百生。何故。無外雜緣得正念故。與佛本願相
【現代漢語翻譯】 現代漢語譯本： 暫時停止（其他事情）。唸誦完畢后就說：『我弟子（某某）一心皈依極樂世界阿彌陀佛（Amitabha，無量光佛）。愿您以清凈的光芒照耀我，以慈悲的誓願攝受我。我現在以正念稱念如來名號十聲。爲了菩提道（bodhi，覺悟之道），求生凈土（Pure Land）。佛陀過去曾發誓愿：如果有眾生想要往生我的國度，以至誠之心信受歡喜，乃至唸誦十聲，如果不能往生，我就不成正覺（perfect enlightenment），除非是犯了五逆重罪和誹謗正法（true Dharma）的人。我現在回憶自己此生以來，沒有造過五逆重罪，也沒有誹謗大乘佛法。愿這十聲唸佛能夠進入如來廣大的誓願海中，承蒙佛陀的慈悲力量，所有罪業消滅，清凈的善因增長。如果臨命終時，自己知道時間到了，身體沒有病痛，心中沒有貪戀，心不散亂顛倒，如同進入禪定（dhyana，冥想狀態）一般。佛陀和諸聖眾手持金蓮臺來迎接我，如同一念之間往生極樂世界。蓮花開放，見到佛陀，立刻聽聞佛乘（Buddha-vehicle），頓悟佛慧（Buddha-wisdom），廣度眾生，圓滿菩提的願望。』唸誦完畢就停止。這是先賢大德流傳下來的重要方法，已經盛行很久了，應當遵照實行。
問：我們這些出世之人，應當如何增加功夫呢？
答：前面不是說了嗎？修行有很多種類，可以歸納為三個門徑。這三個門徑，每個門徑都可以進入。或者選擇一個，或者兼修多個，隨自己的意願選擇。
問：圓觀的修行，唯心的唸誦，好像是上等根器的人才能修行的法門。《華嚴十愿》（Ten Great Vows of Samantabhadra），《寶積十心》（Ten Minds in the Ratnakuta Sutra），也是大根器的人才能修行的功用。根器不對，功夫難以成就。現在我自己衡量，我只是喜歡專心持念名號，加上禮拜懺悔而已。師父您看如何？
答：很好。你很有自知之明。你適合善導大師專修無間的說法。所謂專修，是說眾生業障深重，所處的境界細微，心識粗糙，意識飄忽不定，觀想難以成就。大聖悲憫，直接勸人專心稱念名號。稱念名號容易，所以能夠相續不斷地念誦，唸唸相續，以盡此一生為期限。念十聲就十聲往生，念一百聲就一百聲往生。為什麼呢？因為沒有外在的雜念干擾，能夠得到正念的緣故，與佛陀的本願相符。
【English Translation】 English version: Temporarily cease (other activities). After finishing the recitation, say: 'I, your disciple (so-and-so), wholeheartedly take refuge in Amitabha (Amitabha, Infinite Light Buddha) of the Pure Land of Ultimate Bliss. May you illuminate me with your pure light and embrace me with your compassionate vows. I now recite the name of the Tathagata (Tathagata, 'Thus Gone One', an epithet of the Buddha) with right mindfulness ten times. For the sake of the Bodhi path (bodhi, path to enlightenment), I seek rebirth in the Pure Land. The Buddha once made a vow: If there are sentient beings who wish to be born in my land, with sincere faith and joy, even if they recite ten times, if they are not born there, I will not attain perfect enlightenment, except for those who have committed the five heinous crimes and slandered the true Dharma (true Dharma). I now recall that in this life, I have not committed the five heinous crimes, nor have I slandered the Mahayana (Mahayana, 'Great Vehicle' Buddhism). May these ten recitations enter the vast ocean of the Tathagata's vows, and through the compassionate power of the Buddha, may all my sins be extinguished and my pure causes increase. If, when approaching the end of my life, I know the time has come, may my body be without pain, my mind without greed, and my mind not be scattered or confused, but be like entering dhyana (dhyana, meditative state). May the Buddha and the holy assembly hold golden lotus platforms to welcome me, and in an instant, may I be born in the Land of Ultimate Bliss. When the lotus flower opens, may I see the Buddha and immediately hear the Buddha-vehicle (Buddha-vehicle), instantly awaken to Buddha-wisdom (Buddha-wisdom), widely liberate sentient beings, and fulfill my Bodhi vows.' Stop after reciting. This is an essential method passed down by virtuous predecessors, and it has been prevalent for a long time; it should be followed and practiced.
Question: We, who are detached from the world, how should we increase our efforts?
Answer: Didn't I say earlier? There are many types of practice, which can be summarized into three paths. Each of these three paths can be entered. You can choose one or combine multiple, according to your own wishes.
Question: The practice of Yuan Guan, the mind-only recitation, seems to be a Dharma gate that only people with superior faculties can practice. The Ten Great Vows of Samantabhadra (Ten Great Vows of Samantabhadra), the Ten Minds in the Ratnakuta Sutra (Ten Minds in the Ratnakuta Sutra), are also functions that only people with great faculties can practice. If the faculties are not suitable, the practice will be difficult to achieve. Now I measure myself, I only like to concentrate on reciting the name, plus bowing and repentance. What do you think, Master?
Answer: Excellent. You know your own measure. You are suitable for Master Shandao's teaching of exclusive and uninterrupted practice. The so-called exclusive practice means that sentient beings have heavy karmic obstacles, the environment they are in is subtle, their minds are coarse, and their consciousness is fleeting, making contemplation difficult to achieve. The Great Sage (Buddha) has compassion and directly encourages people to concentrate on reciting the name. Reciting the name is easy, so it can be recited continuously, moment after moment, with the aim of continuing until the end of this life. Recite ten times and be reborn ten times, recite a hundred times and be reborn a hundred times. Why? Because there are no external distractions, one can obtain the cause of right mindfulness, which is in accordance with the Buddha's original vow.
應故。不違教故。順佛語故。若修雜業求生。百希一二。千希三四。由雜緣亂動失正念故。與佛本願不相應故。教相違故。不順佛語故。繫念不相續故。心不相續報佛恩故。雖有業行常與名利相應故。樂近雜緣自障障他生凈土故。無間修者。身專禮阿彌陀佛。口專稱阿彌陀佛。意專想阿彌陀佛。又貪瞋癡來。隨犯隨懺。不令隔日隔夜隔時。常使清凈無間也。善導和尚。天竺傳稱為彌陀化身。今觀其說。要緊在念念相續。永明云。直須一心歸命。盡報精修。坐臥之間常面西向。當行道禮敬之際。唸佛發願之時。懇苦翹誠無諸異念。如就刑戮。若在狴牢。怨賊所追。水火所逼。一心求救。愿脫苦輪。速證無生。廣度含識。紹隆三寶。誓報四恩。如斯至誠方不虛棄。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。聲和則響順。形直則影端也。
問。唸唸相續豈非所愿。奈定力未成。念頭無主。或舊學未忘。或邪思亂起。或境緣相觸照顧不牢。或情想紛飛遏捺不住。不覺念頭東走西走。眨得眼來千里萬里。又或惹著一毫世事。便五日十日半月一月擺脫不去。豈特間斷而已。言之可
【現代漢語翻譯】 現代漢語譯本： 因為這樣做是應該的。因為不違背教誨。因為順從佛的教導。如果修習夾雜的行業以求往生，成功的希望百中難有一二，千中難有三四。因為夾雜的因緣擾亂心神，使人失去正念。因為與佛的本願不相應。因為教義互相違背。因為不順從佛的教導。因為繫念不能相續。因為心不能相續以報答佛恩。即使有修行，也常常與名利相應。喜歡接近夾雜的因緣，自己障礙自己，也障礙他人往生凈土。所謂『無間修』，就是身體專一禮拜阿彌陀佛（Amitabha，音譯，意為無量光佛或無量壽佛）。口中專一稱念阿彌陀佛。意念專一觀想阿彌陀佛。並且，貪（greed）、瞋（hatred）、癡（ignorance）生起時，隨時懺悔，不讓它們隔日、隔夜、隔時。常常保持清凈，沒有間斷。善導（Shandao）和尚，在天竺（India）傳說中被稱為彌陀化身。現在觀察他的說法，最重要的是念念相續。永明（Yongming）大師說：『必須一心歸命，盡此一生精進修持。坐臥之間常常面向西方。在行走、禮拜的時候，在念佛、發願的時候，懇切至誠，沒有其他雜念。就像面臨刑罰，或者身處牢獄，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（non-birth），廣度一切眾生，紹隆三寶（Three Jewels），誓報四恩（Four Kinds of Gratitude）。』像這樣至誠，才不會白白浪費。如果言行不一致，信愿輕微，沒有唸唸相續的心，有數數間斷的意念，依賴懈怠，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，正念不能成就。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。聲音和諧，迴響才順暢。形體正直，影子才端正。
問：唸唸相續豈不是我們所希望的？無奈定力尚未成就，念頭沒有主宰。或者舊的學說沒有忘記，或者邪惡的思緒擾亂生起。或者外境因緣相接觸，照顧得不牢固。或者情感思緒紛飛，遏制不住。不知不覺念頭東奔西走，一眨眼就到了千里萬里之外。又或者沾染上一絲一毫的世俗事務，便五天十天半個月一個月都擺脫不去。豈止是間斷而已，說起來真是……
【English Translation】 English version: Therefore, it is appropriate. Because it does not violate the teachings. Because it accords with the Buddha's words. If one cultivates mixed practices seeking rebirth [in the Pure Land], the hope of success is only one or two out of a hundred, or three or four out of a thousand. This is because mixed conditions disturb the mind, causing one to lose right mindfulness. Because it does not correspond with the original vow of the Buddha. Because the teachings contradict each other. Because it does not accord with the Buddha's words. Because continuous mindfulness is not maintained. Because the mind cannot continuously repay the Buddha's kindness. Even if there is practice, it is often associated with fame and profit. One enjoys being close to mixed conditions, obstructing oneself and others from being born in the Pure Land. 'Uninterrupted cultivation' means that the body is solely devoted to prostrating to Amitabha Buddha (Amitabha, meaning 'Infinite Light Buddha' or 'Infinite Life Buddha'). The mouth is solely devoted to reciting Amitabha Buddha. The mind is solely devoted to contemplating Amitabha Buddha. Furthermore, when greed (greed), hatred (hatred), and ignorance (ignorance) arise, one repents immediately, not allowing them to last overnight, for a day, or even a moment. One should always maintain purity without interruption. Master Shandao (Shandao), in the legends of India, is said to be an incarnation of Amitabha. Now, observing his teachings, the most important thing is to maintain continuous mindfulness. Master Yongming (Yongming) said: 'One must wholeheartedly take refuge, diligently cultivate throughout this life. Always face west when sitting or lying down. When walking, practicing reverence, reciting the Buddha's name, or making vows, be earnest and sincere, without any other distracting thoughts. It should be like facing execution, or being in prison, being chased by enemies, or being threatened by fire and water, single-mindedly seeking help, wishing to escape the cycle of suffering, quickly attain non-birth (non-birth), widely liberate all sentient beings, propagate the Three Jewels (Three Jewels), and vow to repay the Four Kinds of Gratitude (Four Kinds of Gratitude).' Only with such sincerity will one not waste one's efforts. If one's words and actions do not match, one's faith and vows are weak, one does not have a mind of continuous mindfulness, but has thoughts of frequent interruptions, relying on laziness and hoping for rebirth at the time of death, one will only be obscured by karmic obstacles, and it is feared that one will hardly encounter good friends, and be pressured by the elements, and right mindfulness will not be achieved. Why? Because the present is the cause, and the time of death is the effect. One should have a real cause, then the effect will not be false. If the sound is harmonious, the echo will be smooth. If the form is upright, the shadow will be straight.
Question: Isn't continuous mindfulness what we hope for? But unfortunately, the power of concentration has not yet been achieved, and thoughts are not under control. Either old learning has not been forgotten, or evil thoughts arise and disturb. Or when external conditions are encountered, one does not take care properly. Or emotions and thoughts fly about, and one cannot restrain them. Unconsciously, thoughts run east and west, and in the blink of an eye, one is thousands of miles away. Or if one becomes attached to even a trace of worldly affairs, one cannot get rid of them for five days, ten days, half a month, or a month. It is more than just interruption, speaking of which...
慚。思之可慟。又何以治之。
答。嗚呼。此學者通病也。當間斷時。若不痛鞭則專修．無間永無成就。古人有三痛䇿。一報恩。二決志。三求驗。報恩者。既修凈土當念報恩。只如父母養育豈非重恩。師長作成豈非重德。你最初出家便要報重恩。後來行腳又要報重德。離鄉別井二三十年。父母師長艱難困苦總不顧。老病又不看。死也不歸。如今或在三途受苦。望你救他度他。你卻唸唸間斷。凈土不成。凈土不成自救不了。既不能相救。是忘恩負義大不孝人。經云。不孝之罪當墮地獄。然則一念間斷便是地獄業也。又且不蠶而衣。不耕而食。僧房臥具受用現成。祖師道。施主妻子分上減刻。將來道眼未明。滴水寸絲也須牽犁拽杷償他始得。你卻唸唸間斷凈土不成。凈土不成酬償有分。然則一念間斷便是畜生業也。決志者。若學專修志須決定。你一生參禪。禪既不悟。及乎看教。教又不明。弄到如今念頭未死。又要說幾句禪。又要說幾句教。要寫幾個字。做幾首詩。情掛兩頭。念分四路。祖師道。毫釐繫念。三塗業因。瞥爾情生。萬劫羈鎖。你卻志無決定。情念多端。因此多端。間斷正念。然則一念間斷。便是三塗羈鎖業也。又護戒根志不決定。或因身口唸念馳求。教中道。寧以洋銅灌口熱鐵纏身。不以破戒身口
受人飲食衣服。你卻因戒不嚴。邪心妄動。因此妄動間斷專修。然則一念間斷。何止熱鐵洋銅業也。又斷憎愛志不決定。虛名浮利自照不破。名利屬我便生貪愛。名利屬他便生憎妒。古人云。貪名貪利同趨鬼類。逐愛逐憎同入火坑。你卻因此愛憎間斷凈土。然則一念間斷便是餓鬼火坑業也。取驗者。既學專修。當求靈驗。你今發白面皺死相現前。知道臨終更有幾日。須在目前便要見佛。廬山遠法師三度蒙佛摩頂。懷感法師稱佛便得見佛。少康法師倡佛一聲。一佛從口出。如貫珠焉。此等靈驗萬萬千千。你若心無間斷。見佛不難。間斷心生。決不見佛。既不見佛。與佛無緣難生凈土。凈土不生必墮惡道。然則一念間斷便是三塗惡道業也。如上三䇿當自痛鞭。使念不離佛。佛不離念。感應道交現前見佛。既見樂邦佛。即見十方佛。即見自性天真佛。即得大用現前。然後推其悲願。廣化一切。此名凈土禪。亦名禪凈土也。永明謂。有禪有凈土。猶如戴角虎。現世為人師。來生作佛祖。豈不驗於此哉。於是禪上人者既喜且驚。矍然久之。如有所失。天如老人復告之曰。禪與凈土。了即俱了。心外無法。莫錯會好。上人稽顙再拜曰。吾多幸矣。今知所歸矣。謝而退。
凈土或問
No. 1164-8c 䟦
【現代漢語翻譯】 現代漢語譯本： 接受別人的飲食和衣服供養，你卻因為持戒不嚴格，邪念妄動，因此這些妄念的生起中斷了你的專心修行。那麼，僅僅一念的間斷，又何止是墮入熱鐵、洋銅地獄的業報呢？又因為斷除不了憎恨和喜愛的念頭，意志不堅定，對於虛名浮利看不透徹。名利歸於自己就生起貪愛，名利歸於他人就生起憎妒。古人說：『貪圖名利和趨向鬼類沒有區別，追逐喜愛和憎恨一同墮入火坑。』你卻因為這些愛憎之心，中斷了往生凈土的修行。那麼，僅僅一念的間斷，便是墮入餓鬼和火坑的業報啊。如何驗證呢？既然學習專修唸佛法門，就應當求得靈驗。你現在頭髮變白，面容憔悴，死亡的徵兆已經顯現，要知道臨終還有多少日子？必須在眼前就要見到佛。廬山遠法師曾經三次蒙佛摩頂，懷感法師稱念佛號便得見佛，少康法師倡導唸佛一聲，就有一尊佛從口中出來，如同用線貫穿珍珠一般。這樣的靈驗事例成千上萬。你如果心中沒有間斷，見佛並不難。如果生起間斷之心，就決定見不到佛。既然見不到佛，就與佛無緣，難以往生凈土。凈土不能往生，必定墮入惡道。那麼，僅僅一念的間斷，便是墮入三塗惡道的業報啊。像以上這三種情況，應當自己痛加鞭策，使念頭不離開佛，佛不離開念頭，感應道交，當下就能見到佛。既然見到了極樂世界的佛，也就見到了十方諸佛，也就見到了自性本具的天真佛，就能得到大用現前，然後推行佛的悲願，廣泛教化一切眾生。這叫做凈土禪，也叫做禪凈土。永明延壽大師說：『有禪有凈土，猶如戴角的虎，現世為人師，來生作佛祖。』難道不是應驗於此嗎？於是這位禪上人既歡喜又驚訝，茫然了很久，好像失去了什麼。天如禪師又告訴他說：『禪與凈土，明白了就都明白了，心外沒有法，不要錯誤理解啊。』這位禪上人叩頭再拜說：『我真是太幸運了，現在知道該歸向何處了。』說完告辭退下。
《凈土或問》
No. 1164-8c 跋 English version: Receiving food and clothing from others, you, however, due to not strictly adhering to the precepts, allow evil thoughts to arise and disturb your mind. Consequently, these arising thoughts interrupt your dedicated practice. Then, a single moment of interruption, how can it be limited to the karmic retribution of falling into the hells of hot iron and molten copper? Furthermore, because you cannot sever the thoughts of hatred and love, your will is not firm, and you cannot see through the illusion of empty fame and fleeting profit. If fame and profit belong to you, you generate greed and love; if fame and profit belong to others, you generate hatred and jealousy. The ancients said: 'Greed for fame and profit is no different from heading towards the realm of ghosts; chasing after love and hate is like entering a fiery pit together.' You, however, because of these thoughts of love and hate, interrupt your practice of seeking rebirth in the Pure Land. Then, a single moment of interruption is the karmic retribution of falling into the realm of hungry ghosts and fiery pits. How to verify this? Since you are learning the practice of dedicated mindfulness of Buddha, you should seek spiritual verification. Now your hair has turned white, your face is haggard, and the signs of death are appearing before you. Do you know how many days you have left until your final moment? You must see the Buddha right now. Dharma Master Yuan of Mount Lu received the Buddha's touch on his head three times. Dharma Master Huaigan saw the Buddha as soon as he recited the Buddha's name. Dharma Master Shaokang advocated reciting the Buddha's name once, and one Buddha emerged from his mouth, like threading pearls on a string. Such spiritual verifications are countless. If your mind is without interruption, seeing the Buddha is not difficult. If interrupting thoughts arise, you will definitely not see the Buddha. Since you do not see the Buddha, you have no affinity with the Buddha, and it is difficult to be reborn in the Pure Land. If you cannot be reborn in the Pure Land, you will surely fall into the evil realms. Then, a single moment of interruption is the karmic retribution of falling into the three evil paths. Like the three situations above, you should whip yourself severely, so that the thought does not leave the Buddha, and the Buddha does not leave the thought. When the response and the Way intermingle, you will see the Buddha right now. Since you have seen the Buddha in the Land of Bliss, you have also seen the Buddhas of the ten directions, and you have also seen the true Buddha inherent in your own nature. You will then attain the manifestation of great function, and then promote the Buddha's compassionate vows, widely transforming all beings. This is called Pure Land Chan, and it is also called Chan Pure Land. Yongming Yanshou (永明延壽) Master said: 'Having both Chan and Pure Land is like a tiger with horns. In this life, one is a teacher of people; in the next life, one becomes a Buddha ancestor.' Is this not verified here? Thereupon, this Chan monk was both joyful and astonished, bewildered for a long time, as if he had lost something. Chan Master Tianru (天如) further told him: 'Chan and Pure Land, understanding one is understanding both. There is no Dharma outside the mind; do not misunderstand.' This Chan monk bowed his head and prostrated twice, saying: 'I am truly fortunate. Now I know where to return.' He then took his leave and departed.
'Pure Land Questions or Inquiries'
No. 1164-8c Postscript
【English Translation】 English version: Receiving people's food and clothing, you, however, because of not strictly observing the precepts, allow evil thoughts to arise and disturb your mind. Therefore, these arising thoughts interrupt your dedicated practice. Then, a single moment of interruption, how can it be limited to the karmic retribution of falling into the hells of hot iron and molten copper? Furthermore, because you cannot sever the thoughts of hatred and love, your will is not firm, and you cannot see through the illusion of empty fame and fleeting profit. If fame and profit belong to you, you generate greed and love; if fame and profit belong to others, you generate hatred and jealousy. The ancients said: 'Greed for fame and profit is no different from heading towards the realm of ghosts; chasing after love and hate is like entering a fiery pit together.' You, however, because of these thoughts of love and hate, interrupt your practice of seeking rebirth in the Pure Land. Then, a single moment of interruption is the karmic retribution of falling into the realm of hungry ghosts and fiery pits. How to verify this? Since you are learning the practice of dedicated mindfulness of Buddha, you should seek spiritual verification. Now your hair has turned white, your face is haggard, and the signs of death are appearing before you. Do you know how many days you have left until your final moment? You must see the Buddha right now. Dharma Master Yuan of Mount Lu (廬山遠法師) received the Buddha's touch on his head three times. Dharma Master Huaigan (懷感法師) saw the Buddha as soon as he recited the Buddha's name. Dharma Master Shaokang (少康法師) advocated reciting the Buddha's name once, and one Buddha emerged from his mouth, like threading pearls on a string. Such spiritual verifications are countless. If your mind is without interruption, seeing the Buddha is not difficult. If interrupting thoughts arise, you will definitely not see the Buddha. Since you do not see the Buddha, you have no affinity with the Buddha, and it is difficult to be reborn in the Pure Land. If you cannot be reborn in the Pure Land, you will surely fall into the evil realms. Then, a single moment of interruption is the karmic retribution of falling into the three evil paths. Like the three situations above, you should whip yourself severely, so that the thought does not leave the Buddha, and the Buddha does not leave the thought. When the response and the Way intermingle, you will see the Buddha right now. Since you have seen the Buddha in the Land of Bliss, you have also seen the Buddhas of the ten directions, and you have also seen the true Buddha inherent in your own nature. You will then attain the manifestation of great function, and then promote the Buddha's compassionate vows, widely transforming all beings. This is called 'Pure Land Chan', and it is also called 'Chan Pure Land'. Yongming (永明) said: 'Having both Chan and Pure Land is like a tiger with horns. In this life, one is a teacher of people; in the next life, one becomes a Buddha ancestor.' Is this not verified here? Thereupon, this Chan monk was both joyful and astonished, bewildered for a long time, as if he had lost something. Tianru (天如) told him: 'Chan and Pure Land, understanding one is understanding both. There is no Dharma outside the mind; do not misunderstand.' This Chan monk bowed his head and prostrated twice, saying: 'I am truly fortunate. Now I know where to return.' He then took his leave and departed.
'Pure Land Questions or Inquiries'
No. 1164-8c Postscript
天如則公以不求生凈土為未悟。悟則凈土之生萬牛莫挽。破的語精卓明快。且種種邪疑肺肝盡燭。種種照燭吐出肺肝。皆由徹悟故耳。埽盡門庭知見。闊步大方。此瞎驢隊中人也。小師善遇集祖別錄。不廢此冊。沙門時評點明妙。傾出一栲栳明珠。西蜀潘存錄而跋之。皆非小緣也。戊申夏。
凈土十要卷第六
(弟子張廷爵為亡父京杰。弟廷祿。弟婦王氏。刻 凈土或問。資薦冥福。愿惑業清凈。苦果消除。速生樂邦。蒙佛救㧞。又愿現在母曹氏並自身等。早發菩提之心。深培福壽之本。究竟普與眾生同生極樂世界)。 卍新續藏第 61 冊 No. 1164 凈土十要
靈峰蕅益大師選定凈土十要卷第七
述曰。聞夫法外之異見易除。法內之異見難滌。慈氏所謂謗菩薩藏。說相似法也。凈土法門。如大小權實諸疑。皆自外來者也。胥徒入境望為敵國。壁壘雖堅而亦可攻。唯認自性彌陀唯心凈土者。以虛妄識神為自性。以胸中緣影當唯心。癡守迷情。妄撥身土。此自內發者也。以法謗法。真似難明。襲我旌旟而來。人皆認賊為己。在昔像季。此說尚未熾然。末法漸深。毒氣漸磣。古今師匠未有認定此病以為時證而專治之者也。妙喜者人。痛呵默照邪禪。埽清黑山鬼窟。妙葉禪師著念
【現代漢語翻譯】 現代漢語譯本：天如則公認為不求生凈土是未開悟的表現。一旦開悟，往生凈土的願望就像萬牛拉也拉不回來。他一語中的，精闢、明確、痛快，並且種種邪見疑惑都被他徹底照見。種種照見，吐露肺腑之言，都是因為徹底開悟的緣故。掃除盡門庭中的知見，闊步走向大道。這才是瞎驢隊中的人啊。小師善遇收集的《祖別錄》，沒有廢棄此書。沙門時評點明其妙處，傾倒出一栲栳的明珠。西蜀潘存錄併爲此作跋，都不是小因緣啊。戊申年夏天。
凈土十要卷第六
（弟子張廷爵為已故的父親張京杰、弟弟張廷祿、弟媳王氏，刻印《凈土或問》，以此資助冥福，愿他們惑業清凈，苦果消除，迅速往生極樂世界，蒙佛救拔。又愿現在的母親曹氏以及自身等，早日發起菩提之心，深深培植福壽的根本，最終普遍與眾生一同往生極樂世界）。
靈峰蕅益大師選定《凈土十要》卷第七
敘述：聽說外道的異見容易去除，佛法內部的異見難以滌除。慈氏菩薩所說的『誹謗菩薩藏，說相似法』就是指這種情況。凈土法門，如大小乘、權實教的種種疑惑，都是從外面來的。就像胥徒進入國境，被視為敵國一樣，壁壘雖然堅固，但也可以攻破。只有那些認為『自性彌陀，唯心凈土』的人，以虛妄的識神為自性，以胸中的緣影當作唯心，癡迷地堅守迷情，妄自否定身土。這是從內部發起的。以佛法誹謗佛法，真假難以分辨，他們打著我的旗號而來，人們都把強盜當成自己人。在以前的像法時期和末法初期，這種說法還不盛行。末法時代逐漸深入，毒氣也越來越厲害。古今的師匠沒有誰能認定這種病癥，把它當作時代的弊病而專門加以治療。妙喜這個人，痛斥默照邪禪，掃清黑山鬼窟。妙葉禪師著《念
【English Translation】 English version: Tianru Zegong considered that not seeking rebirth in the Pure Land was a sign of non-enlightenment. Once enlightened, the desire to be reborn in the Pure Land could not be stopped even by ten thousand oxen. His words were precise, insightful, clear, and incisive, and all kinds of heretical doubts were thoroughly illuminated by him. All kinds of illuminations, revealing heartfelt words, were all due to thorough enlightenment. Sweeping away the knowledge and views within the gate, striding towards the great path. This is the kind of person who belongs to the blind donkey team. The 'Collected Records of Ancestral Departures' collected by Little Master Shanyu did not abandon this book. The Shramana's commentary pointed out its wonders, pouring out a basketful of bright pearls. Pan Cun of Western Shu recorded it and wrote a postscript, none of which were small causes. Summer of Wushen year.
Pure Land Ten Essentials, Volume Six
(Disciple Zhang Tingjue had the 'Pure Land Questions and Answers' printed for his deceased father Zhang Jingjie, younger brother Zhang Tinglu, and sister-in-law Wang, to assist their afterlife blessings, wishing them to purify their delusions and karma, eliminate suffering, quickly be reborn in the Land of Bliss, and be saved by the Buddha. He also wishes that his present mother Cao Shi and himself, etc., may develop the Bodhi mind early, deeply cultivate the roots of blessings and longevity, and ultimately universally be reborn in the Land of Ultimate Bliss together with all sentient beings.)
Lingfeng Ou Yi Great Master Selected Pure Land Ten Essentials, Volume Seven
Preface: It is said that the heterodox views of external paths are easy to remove, but the heterodox views within the Dharma are difficult to cleanse. What Bodhisattva Maitreya called 'slandering the Bodhisattva-pitaka, speaking similar Dharma' refers to this situation. The Pure Land Dharma gate, such as the various doubts of the Great and Small Vehicles, provisional and real teachings, all come from the outside. Just like the Xu Tu entering the country, they are regarded as enemy countries. Although the walls are strong, they can also be attacked. Only those who believe in 'Self-Nature Amitabha, Mind-Only Pure Land', take the false consciousness as self-nature, and take the conditioned images in their minds as Mind-Only, stubbornly clinging to delusion, and falsely denying the body and land. This originates from within. Using the Dharma to slander the Dharma, it is difficult to distinguish the true from the false. They come under my banner, and people mistake the robbers for their own people. In the past Dharma-semblance period and the early period of the Final Dharma Age, this saying was not yet prevalent. As the Final Dharma Age deepens, the poison gas becomes more and more severe. No teachers of ancient and modern times have identified this disease, regarded it as a malady of the times, and specifically treated it. Miaoxi, this person, vehemently criticized the silent-illumination evil Chan, sweeping away the black mountain ghost cave. Chan Master Miaoye wrote 'Recollection
佛直指。暴斥土外立心之謬。二師所治者同一病。所投者同一藥。所顯示者同一不思議心性。而凈土尤難。良以自性二語乃諸祖誠言。天下古今所共據。奸生肘腋多易忽難圖舉國皆狂。每一呼眾嘩。余讀十疑．或問以迄直指。深嘆運愈移。人根愈陋。時日降。見網日張。所幸至人出興。恰應時節蕭。墻禍起。幹蠱誕生。十方廣長無處不遍。諸佛恩德其在茲乎。謹奉直指次天如禪師或問而流通焉。至於此書顯晦之緣。詳在別序。
No. 1164-9a 重刻寶王三昧唸佛直指序
唸佛三昧所以名為寶王者。如摩尼珠。普雨一切諸三昧寶。如轉輪王普統一切諸三昧王。蓋是至圓至頓之法門也。始自華嚴。終至法華。一代時教無不讚揚此寶王三昧。始自文殊．普賢。乃至永明．楚石。一切菩薩聖祖無不修證弘通此寶王三昧。而世之昧者。猶以為自性彌陀非即樂邦教主。惟心凈土不在十萬億西。妄認六塵緣影為自心相。全不知十方法界一一無非即心自性也。可不哀哉。元末明初。鄞江有大善知識。厥名妙葉。深憫邪見。述爲念佛直指二十二篇。世久失傳。故云棲老人每欲見之而不可得。神廟年間。古吳萬融禪伯偶于亂書中得此遺帙。與唐飛錫法師所撰寶王論同爲一編。皆云棲老人所未見也。韓朝集居士先刻寶
王論板置於云棲。予續刻此直指。板留于佛日。客歲幻寓長干。有車蔤蕃居士秉受歸戒。聽講唯識心要及南嶽大乘止觀。遂專心修凈土行。今夏禁足九旬執持名號。因念今時狂妄之徒薄視唸佛法門。以大悲心手。輯古今凈土法語一冊。名曰唸佛須知。分為信解．發願．修行．證驗四門。蓋信願行三乃生西之要筏。而證驗則舉果以勸因也。節錄甫成。適予應祖堂請。重到長干。遂虛心乞予仇較可否。予曰。居士之志則善矣。但凈土法語從古迄今充楹積棟。曷擇其簡切精到者而流通之。不尤易取信乎。以予觀居士命名立科之旨。則葉師直指最為相似。何以言之。彼第一極樂依正。第二斥妄顯真。第三訶謬解。乃至第八示折攝。皆居士所謂信解門也。第九勸修。即居士所謂發願門也。第十勸戒殺乃至第十八羅顯眾義。皆居士所謂修行門也。第十九一愿四義謂戒解行向。是重申以愿攝信行也。戒亦是行。解即是信。向仍是愿。一愿便具四義。四義乃滿一愿。明信願行本非條別。愿居於中而統前後。厥義彰矣。第二十示滅罪義。第二十一示列祖行。皆居士所謂證驗門也。第二十二正示迴向普勸往生。例同經論有流通分。從始至終雅合居士之旨若此。居士何不捨己從人。樂取於人以為善乎。於是居士踴躍歡喜。再拜稽首而謝曰。某
乃知妙葉大師先得我心之所同然。又能發我之所未發也。今得奉此遺編。誓當刊佈流通。用薦先人早生凈土。又愿普與法界有情決定信入此門永不退轉。請更序厥緣以為同志者告。噫。如車居士亦可謂勇於自利利他者矣。讀是書者慎勿負此苦心也哉。
庚寅冬十有一月之吉古吳蕅益道人智旭識于祖堂幽棲寺之大悲壇右
No. 1164-9b 刻寶王三昧唸佛直指序
蕅益道人 智旭 著
夫唸佛三昧名為如來勝異方便。凡聖均收。利鈍悉被。以一念頓歸佛海。可謂至圓至頓第一了義者也。而世之迷義徇名者。見有五逆眾惡十念往生之說。反以為專攝凡劣但化鈍根。可謂昧佛妙旨。謗讟深經矣。予因慨末世行人多疑多障。難悟難開。於此深妙法門。非著事而忘理。必執理而撥事。著事者猶堪作下品生因。執理者竟淪於惡取空見。蓋至此而直指之道翻成斷滅深坑。非藉金錍誰抉翳膜。爰有妙葉導師。法紹宗乘教興蓮社。應永明角虎之記。暢寶王三昧之談。境觀並彰。纖疑悉破。闡惟心之致。依正宛然。示自性之源。感應不忒。俾達者以理融事而理非事外。愚者亦因事入理而事挾理功。誠除惑之前茅。生西之左券也。顧二百餘年幾成廢典。流通機塞。蓮大師尚欲見而未能。而願力不磨。韓居士
【現代漢語翻譯】 我這才知道妙葉大師（Miaoye Dashi）的見解，先前就與我的想法相同，而且還能啓發我未曾領悟之處。如今有幸拜讀這部遺作，我發誓要將它刊印流通，用以超薦先人早日往生凈土，又愿普遍與法界一切有情眾生，堅定地信入這個法門，永遠不退轉。請允許我再次敘述其中的因緣，以此告知志同道合的人。唉！如車居士（Ruche Jushi）也可以說是勇於自利利他的人啊！讀這本書的人，千萬不要辜負他的一片苦心啊！ 庚寅年冬十有一月之吉日，古吳蕅益道人智旭（Zhi Xu）識于祖堂幽棲寺的大悲壇右側。 《刻寶王三昧唸佛直指序》 蕅益道人智旭著 唸佛三昧（Nianfo Sanmei）被稱為如來殊勝巧妙的方便法門，凡夫和聖人都能包含在內，利根和鈍根都能得到救度。以一念之心完全歸向佛的覺海，可以說是最圓滿、最快速、最究竟的法門了。然而世上那些迷惑于義理而追逐名相的人，看到有五逆重罪的人，通過十念也能往生的說法，反而認為這個法門只是專門接引凡夫劣人，只適合教化遲鈍的根器。這可以說是昧於佛的精妙旨意，誹謗深刻的經典了。我因此感嘆末世的修行人，多有疑惑和障礙，難以領悟和開悟。對於這個深奧微妙的法門，不是執著於事相而忘記義理，就是執著于義理而否定事相。執著於事相的人，或許還能作為下品往生的因緣；執著于義理的人，最終會淪落於惡取空的見解。到了這種地步，直指的道路反而成了斷滅的深坑。如果不是憑藉金錍（Jin Pi，眼科手術用具，比喻智慧）誰能挖出眼中的翳膜呢？於是有了妙葉導師（Miaoye Daoshi），他的法脈繼承了宗門，教化興盛了蓮社，應驗了永明延壽大師（Yongming Yanshou Dashi）角虎的預言，宣揚了寶王三昧（Baowang Sanmei）的精妙之處，境和觀同時彰顯，細微的疑惑全部破除。闡述了唯心所現的道理，依報和正報宛然存在；揭示了自性清凈的根源，感應絲毫不差。使通達的人能夠以理融事，明白理不在事外；使愚鈍的人也能因事入理，明白事中包含著理的功用。這實在是消除迷惑的先鋒，往生西方的保證啊！可惜二百多年來，幾乎成了廢棄的經典，流通的機緣阻塞。蓮池大師（Lianchi Dashi）尚且想見到而未能如願。然而願力不會磨滅，韓居士（Han Jushi）
【English Translation】 Now I know that Great Master Miaoye's (Miaoye Dashi) views were the same as mine from the beginning, and he can also inspire what I have not yet realized. Now that I have the honor to read this posthumous work, I vow to publish and circulate it, to help my ancestors be reborn in the Pure Land as soon as possible, and I also wish to universally enable all sentient beings in the Dharma Realm to firmly believe in this Dharma gate and never retreat. Please allow me to recount the causes and conditions again, to inform those who share the same aspirations. Alas! Layman Ruche (Ruche Jushi) can also be said to be courageous in benefiting himself and others! Those who read this book, do not fail to live up to his painstaking efforts! On an auspicious day in the eleventh month of the winter of the Gengyin year, Zhi Xu (Zhi Xu), a Daoist of Ouyi in Guwu, wrote this at the right side of the Great Compassion Altar in the Youqi Temple of the Ancestral Hall. Preface to the Straightforward Guidance on唸佛Nianfo Samadhi Carved by Baowang Written by Zhi Xu, a Daoist of Ouyi The Nianfo Samadhi (Nianfo Sanmei) is called the Tathagata's (Rulai) supreme and expedient means, encompassing both ordinary and sage, benefiting both sharp and dull. With one thought completely returning to the Buddha's ocean of enlightenment, it can be said to be the most complete, the most rapid, and the most ultimate Dharma gate. However, those in the world who are confused by the meaning and pursue the name, seeing the saying that even those who have committed the five heinous crimes can be reborn through ten recitations, instead think that this Dharma gate is only for receiving ordinary and inferior people, and only suitable for teaching dull roots. This can be said to be ignorant of the Buddha's subtle meaning and slandering the profound scriptures. Therefore, I lament that practitioners in the degenerate age have many doubts and obstacles, and are difficult to enlighten and open up. Regarding this profound and wonderful Dharma gate, they either cling to phenomena and forget the principle, or cling to the principle and deny phenomena. Those who cling to phenomena may still be able to create the cause for lower-grade rebirth; those who cling to the principle will eventually fall into the evil view of emptiness. To this point, the path of direct pointing has turned into a deep pit of annihilation. If not for relying on the golden scalpel (Jin Pi, a surgical instrument for eye surgery, a metaphor for wisdom), who can remove the cataract in the eye? Therefore, there is Great Master Miaoye (Miaoye Daoshi), whose Dharma lineage inherited the Sect and whose teachings flourished the Lotus Society, fulfilling the prophecy of Yongming Yanshou (Yongming Yanshou Dashi) as a horned tiger, and expounding the subtleties of the Baowang Samadhi (Baowang Sanmei), with both realm and contemplation manifested, and subtle doubts all dispelled. He elucidated the principle of 'only mind creates', with the dependent and principal retributions clearly present; he revealed the source of self-nature, with responses unfailing. He enabled those who are enlightened to integrate principle with phenomena, understanding that principle is not outside of phenomena; he also enabled those who are dull to enter principle through phenomena, understanding that phenomena contain the merit of principle. This is truly the vanguard for eliminating delusion and the guarantee for rebirth in the West! Unfortunately, for more than two hundred years, it has almost become an abandoned classic, and the opportunity for circulation has been blocked. Even Great Master Lianchi (Lianchi Dashi) wished to see it but could not fulfill his wish. However, the power of vows will not be extinguished, Layman Han (Han Jushi)
乃從萬融禪師處遘得之。予既獲借讀。如飫醒醐。悲劫濁之方殷。喜津樑之有在。急謀付梓以廣厥傳。普愿見聞隨喜。種樂土之圓因。讀誦思惟。證寶王之法印。轉相曉悟。共脫沉淪。庶不負此希有良緣也已。
右序編錄乎凈信堂初集。今鈔出冠于篇首也。
寶王三昧唸佛直指總目捲上極樂依正第一斥妄顯真第二訶謬解第三正明心佛觀慧第四道場尊像唸佛正觀第五辟斷空邪說第六開示禪佛不二法門第七示諸佛二土折攝法門第八勸修第九卷下勸戒殺第十勸持眾戒第十一勉起精進力第十二正行第十三別明客途所修三昧第十四三昧儀式第十五揚佛下化之力第十六十大礙行第十七羅顯眾義第十八獨示一愿四義之門第十九示唸佛滅罪義門第二十略示列祖行門第二十一正示迴向普勸往生第二十二附真妄心勝劣圖說附破妄念佛說
No. 1164-9 寶王三昧唸佛直指(捲上)
四明鄞江沙門 妙葉 集
唸佛三昧者。三昧中最上三昧也。倡于廬山。流於天下。歷代所修。往生非一。若禪若教。無不尊崇。是聖是凡。悉皆景仰。但末代淺根。因藥致病。極樂凈土不求于西方。而求之分別緣影。多流此見。內懷痛傷。嗟彼唐喪其功。雖修無感。乃以凈土諸經及各宗疏鈔。采其奧旨述以成編。以寶王
【現代漢語翻譯】 現代漢語譯本：我從萬融禪師那裡得到了它。我借來讀後，如同飽飲甘露醍醐。悲嘆劫難濁世正盛，欣喜有了解脫的津樑。急切地想把它付印，以廣泛流傳。普遍希望見聞隨喜的人，都能種下往生樂土的圓滿因緣。讀誦思惟的人，都能證得寶王（Buddha，佛）的法印。輾轉相互曉悟，共同脫離沉淪。希望不辜負這希有難得的良緣啊！
右邊這段序言是凈信堂初集所編錄的，現在抄錄出來放在篇首。
《寶王三昧唸佛直指》總目錄：捲上：第一，極樂依正（Sukhavati's adornments，極樂世界的莊嚴）；第二，斥妄顯真（refuting falsehood and revealing truth，駁斥虛妄，彰顯真實）；第三，訶謬解（reproving erroneous interpretations，呵斥錯誤的理解）；第四，正明心佛觀慧（correctly clarifying the contemplation of mind and Buddha，正確闡明心、佛的觀想智慧）；第五，道場尊像唸佛正觀（correct contemplation of Buddha images in the Mandala，在道場觀想佛像的正確方法）；第六，辟斷空邪說（refuting the heretical doctrine of nihilism，駁斥斷滅空性的邪說）；第七，開示禪佛不二法門（revealing the non-duality of Chan and Buddha，開示禪與佛不二的法門）；第八，示諸佛二土折攝法門（revealing the methods of attraction and conversion of the Buddhas in the two lands，揭示諸佛在兩個國土中折服和攝受眾生的法門）；第九，勸修（encouragement to practice，勸勉修行）；卷下：第十，勸戒殺（admonition against killing，勸誡不要殺生）；第十一，勸持眾戒（admonition to uphold the precepts，勸勉持守各種戒律）；第十二，勉起精進力（exhortation to arouse vigor，勉勵發起精進的力量）；第十三，正行（right practice，正確的修行）；第十四，別明客途所修三昧（specifically clarifying the Samadhi practiced on the journey，特別闡明旅途中所修的三昧）；第十五，三昧儀式（Samadhi rituals，三昧的儀式）；第十六，揚佛下化之力（extolling the power of the Buddha's descent and transformation，讚揚佛陀降臨世間教化的力量）；第十七，十大礙行（ten obstructive practices，十大障礙修行的行為）；第十八，羅顯眾義（displaying various meanings，羅列並闡明各種意義）；第十九，獨示一愿四義之門（uniquely revealing the gate of one vow and four meanings，獨特地揭示一愿四義的法門）；第二十，示唸佛滅罪義門（revealing the meaning of reciting the Buddha's name to eradicate sins，揭示唸佛滅罪的意義）；第二十一，略示列祖行門（briefly revealing the practices of the past patriarchs，簡要地揭示歷代祖師的修行法門）；第二十二，正示迴向普勸往生（correctly revealing the dedication of merit and universally encouraging rebirth，正確地揭示迴向，普遍勸勉往生）；附：真妄心勝劣圖說（diagrammatic explanation of the superiority and inferiority of true and false minds，附：真妄心勝劣圖說）；附：破妄念佛說（discourse on breaking through delusional thoughts in Buddha recitation，附：破除妄念的唸佛方法）。
No. 1164-9 《寶王三昧唸佛直指》（捲上）
四明鄞江沙門（Shramana，出家人）妙葉（Miaoye，作者法號）集
唸佛三昧（Buddha-Recollection Samadhi，唸佛三昧）是三昧中最上乘的三昧。它發源于廬山（Mount Lu，地名），流傳於天下。歷代修行者，通過唸佛往生凈土的數不勝數。無論是禪宗還是教宗，無不尊崇唸佛法門。無論是聖人還是凡人，都景仰唸佛法門。但是末法時代的淺薄之人，因為用藥不當反而致病。不向西方極樂凈土（Sukhavati，西方極樂世界）求生，反而向分別妄想的緣影中去求。很多人都陷入這種錯誤的見解。我內心感到非常痛心。可嘆他們白白喪失了功德，雖然修行卻沒有感應。因此我從凈土諸經以及各宗的疏鈔中，採擷其中的精妙旨意，編述成這部書，以《寶王（Treasure King，珍寶之王）
【English Translation】 English version: I obtained it from Chan Master Wanrong. After borrowing and reading it, I felt as if I had been satiated with the finest nectar. I grieved that the tribulations of this defiled age were flourishing, and rejoiced that there was a ferry for liberation. I eagerly sought to have it printed to widely disseminate it. I universally hope that those who see and hear it will rejoice and plant the perfect cause for rebirth in the Land of Bliss. Those who read, recite, and contemplate it will realize the Dharma seal of the Treasure King (Buddha). By enlightening each other, we can jointly escape from sinking into the cycle of suffering. I hope we will not fail to live up to this rare and precious opportunity!
The preface on the right was compiled in the first collection of the Pure Faith Hall. Now it is copied out and placed at the beginning of the text.
Table of Contents of 'Direct Pointing to Buddha-Recollection Samadhi of the Treasure King': Volume 1: First, Sukhavati's Adornments; Second, Refuting Falsehood and Revealing Truth; Third, Reproving Erroneous Interpretations; Fourth, Correctly Clarifying the Contemplation of Mind and Buddha; Fifth, Correct Contemplation of Buddha Images in the Mandala; Sixth, Refuting the Heretical Doctrine of Nihilism; Seventh, Revealing the Non-Duality of Chan and Buddha; Eighth, Revealing the Methods of Attraction and Conversion of the Buddhas in the Two Lands; Ninth, Encouragement to Practice; Volume 2: Tenth, Admonition Against Killing; Eleventh, Admonition to Uphold the Precepts; Twelfth, Exhortation to Arouse Vigor; Thirteenth, Right Practice; Fourteenth, Specifically Clarifying the Samadhi Practiced on the Journey; Fifteenth, Samadhi Rituals; Sixteenth, Extolling the Power of the Buddha's Descent and Transformation; Seventeenth, Ten Obstructive Practices; Eighteenth, Displaying Various Meanings; Nineteenth, Uniquely Revealing the Gate of One Vow and Four Meanings; Twentieth, Revealing the Meaning of Reciting the Buddha's Name to Eradicate Sins; Twenty-first, Briefly Revealing the Practices of the Past Patriarchs; Twenty-second, Correctly Revealing the Dedication of Merit and Universally Encouraging Rebirth; Appendix: Diagrammatic Explanation of the Superiority and Inferiority of True and False Minds; Appendix: Discourse on Breaking Through Delusional Thoughts in Buddha Recitation.
No. 1164-9 'Direct Pointing to Buddha-Recollection Samadhi of the Treasure King' (Volume 1)
Compiled by Shramana Miaoye of Yinjiang, Siming
Buddha-Recollection Samadhi is the supreme Samadhi among all Samadhis. It originated in Mount Lu and spread throughout the world. Countless practitioners throughout the ages have been reborn in the Pure Land through Buddha-Recollection. Whether it is Chan or the doctrinal schools, all revere the practice of Buddha-Recollection. Whether they are sages or ordinary beings, all admire the practice of Buddha-Recollection. However, people of shallow roots in the degenerate age, due to improper medicine, become ill. They do not seek rebirth in the Western Pure Land of Sukhavati, but instead seek it in the shadows of discriminatory thoughts. Many fall into this erroneous view. I feel deeply saddened by this. Alas, they lose their merit in vain, and although they practice, they receive no response. Therefore, I have extracted the profound meanings from the sutras of the Pure Land and the commentaries of various schools, and compiled them into this book, entitled 'Treasure King'
三昧唸佛直指定其名焉。
極樂依正第一
無上正遍知覺。普應機宜。說法三百餘會。皆令群有同證真常。求其機宜相感。生佛緣深。至簡至易而功高徑捷者。無越求生凈土一門也。首因法藏比丘無量劫前為大國王。聞世自在王佛說法。棄國出家。佛為廣說佛剎莊嚴。即發四八大愿。愿成佛時國無三途．三毒．八苦．八難．九惱．十纏等一切障礙。生者皆住正定。乃至十念得生。若不爾者不取正覺。時地動雨華。空樂自鳴。佛與其記。從是多劫依愿修行。今已成佛十劫。功德．神通．光明．力．無畏等超過十方佛。號阿彌陀。國從娑婆西過十萬億土。名曰極樂。以大愿神力說法。攝取十方唸佛眾生。得不退轉。剎那尚莫勝數。何況歷劫生者有何限極。微塵所不能喻。國土莊嚴亦超十方。諸池皆七寶成。有大池其量盈廣。正住其中。底布金沙。邊鋪階道。上有樓閣千層萬疊。廣博妙好光明赫奕。池內八功德水。香美清徹盈溢充滿。為十四支。于無量嚴具中尋流上下。聲演無量法門。水中六十億七寶蓮團圓正等。三輩九品行列次第。香潔微妙映蔽其國。寶地平正。上有七重欄楯行樹。寶幢臺榭幡蓋珠纓。各各無量殊特妙好。週迴間列莊嚴其國。雨諸天衣香花繒樂。繽紛散漫遍虛空界。如是嚴具。皆金．銀．琉
【現代漢語翻譯】 現代漢語譯本： 三昧唸佛直接指定阿彌陀佛的名號。
極樂世界的依報和正報第一
無上正等正覺的佛陀，普遍適應眾生的根機，說法三百多次法會，都讓一切眾生共同證得真常的境界。要尋求與眾生根機相互感應，與佛有深厚緣分，最簡單最容易而功效又高又快的法門，沒有超過求生凈土這一法門的了。最初，法藏比丘在無量劫之前是一位大國王，聽聞世自在王佛說法，於是捨棄王位出家。佛為他廣泛講述諸佛剎土的莊嚴景象，他因此發了四十八大愿，愿自己成佛時，國土中沒有三惡道、三毒、八苦、八難、九惱、十纏等一切障礙。往生到他國者都安住于正定之中，乃至臨終十念都能往生，如果不能這樣，就不成佛。當時大地震動，空中降下花雨，空中自然發出音樂。佛為他授記。從此以後，經過多劫依愿修行，現在已經成佛十劫。功德、神通、光明、力量、無畏等超過十方諸佛，佛號為阿彌陀（Amitabha，無量光、無量壽）。他的國土從娑婆世界向西，經過十萬億佛土，名為極樂（Sukhavati，安樂）。阿彌陀佛以大愿的神力說法，攝取十方唸佛的眾生，讓他們得到不退轉的果位，剎那間尚且無法勝數，何況經歷漫長劫數往生的人，又有何等的限度呢？即使用微塵也無法比喻。國土的莊嚴也超過十方世界。所有的池塘都是由七寶構成。有大池，其容量非常廣大，阿彌陀佛常常安住其中。池底鋪著金沙，池邊鋪著階梯。上面有樓閣千層萬疊，廣博美妙，光明閃耀。池內有八功德水（eight qualities of water，澄凈、清冷、甘美、輕軟、潤澤、安和、除飢渴、長養諸根），香氣芬芳，清澈見底，盈溢充滿。分為十四支，在無量的莊嚴器具中循環流動，發出無量法門的音聲。水中六十億七寶蓮花團圓端正，三輩九品（nine levels of rebirth，往生者根器分為上中下三輩，每輩又分上中下三品）排列有序。香潔微妙，映照遮蔽著整個國土。寶地平坦端正，上面有七重欄楯和行樹，寶幢、臺榭、幡蓋、珠纓，各自具有無量殊勝美妙之處，周匝排列，莊嚴著整個國土。空中降下諸天衣、香花、繒彩和音樂，繽紛散漫，遍佈虛空界。這樣的莊嚴器具，都是用金、銀、琉璃等珍寶所成。
【English Translation】 English version: Samadhi mindfulness of Buddha directly designates his name.
The First on the Environment and Proper Rewards of Sukhavati
The unsurpassed, perfectly enlightened Buddha universally responds to the capacities of beings. He has expounded the Dharma in over three hundred assemblies, enabling all beings to jointly realize the true and constant state. Seeking the mutual resonance of capacities and the deep karmic connection between beings and the Buddha, the simplest, easiest, and most effective path is none other than the Pure Land path of seeking rebirth. Initially, the Bhikshu Dharmakara (法藏比丘) was a great king countless eons ago. Upon hearing the Dharma expounded by Lokesvararaja Buddha (世自在王佛), he renounced his kingdom and became a monk. The Buddha extensively described the adornments of the Buddha-lands, prompting him to make forty-eight great vows, vowing that when he becomes a Buddha, his land will be free from all obstacles such as the three evil paths, the three poisons, the eight sufferings, the eight difficulties, the nine vexations, and the ten entanglements. Those reborn there will all abide in the state of right mindfulness, and even ten recitations at the end of life will ensure rebirth. If this is not the case, he will not attain perfect enlightenment. At that time, the earth shook, flowers rained down from the sky, and celestial music played spontaneously. The Buddha gave him a prophecy. From then on, he practiced according to his vows for many eons, and now he has already become a Buddha for ten kalpas. His merits, supernatural powers, light, strength, power, fearlessness, etc., surpass those of the Buddhas of the ten directions. He is named Amitabha (阿彌陀, Immeasurable Light, Immeasurable Life). His land is located west of the Saha world (娑婆世界), passing through one hundred thousand kotis of Buddha-lands, and is named Sukhavati (極樂, Blissful Land). Amitabha Buddha expounds the Dharma with the power of his great vows, gathering the beings of the ten directions who are mindful of the Buddha, enabling them to attain the state of non-retrogression. Even a moment is beyond calculation, let alone the number of those reborn over countless eons. It cannot be compared even with dust particles. The adornments of the land also surpass those of the ten directions. All the ponds are made of the seven treasures. There is a large pond, its capacity is very vast, and Amitabha Buddha often abides within it. The bottom is covered with golden sand, and the edges are paved with steps. Above are pavilions in thousands of layers, vast and wonderful, with radiant light. Within the pond is the water with eight qualities (八功德水, eight qualities of water, clarity, coolness, sweetness, lightness, softness, purity, freedom from hunger and thirst, and nourishment of the roots), fragrant, beautiful, clear, and overflowing. It is divided into fourteen branches, circulating up and down among the immeasurable adornments, emitting the sounds of immeasurable Dharma doors. Within the water are sixty billion lotus flowers made of the seven treasures, round and upright, arranged in order according to the three grades and nine levels (三輩九品, nine levels of rebirth, the reborn are divided into three grades of upper, middle, and lower, and each grade is further divided into three levels of upper, middle, and lower). Fragrant, pure, and wonderful, they illuminate and cover the entire land. The treasure land is flat and upright, with seven layers of railings and rows of trees, treasure banners, terraces, canopies, and pearl tassels, each possessing immeasurable and unique beauty, arranged around to adorn the entire land. Heavenly garments, fragrant flowers, silken banners, and music rain down from the sky, scattered and spread throughout the entire space. Such adornments are all made of gold, silver, lapis lazuli, and other precious treasures.
璃．毗楞伽．甄叔迦等金剛摩尼如意珠王不思議寶所成。眾寶各放無量百千萬億光王互映大千世界。其光交羅不相障礙。極虛空際不可窮盡。如是一一光明莊嚴。與天樂香花珍禽鈴網。其聲雅正鏗鏘應節。流出無量微妙之音。其音遍滿不間不斷。悉演說苦．空．無我諸波羅蜜。嘆菩提道。贊佛法僧。或說念處．正勤．根．力．覺．道諸菩薩行。諦．緣．愿．度．力．無畏等十八不共。大慈大悲大喜大舍不可思議無量法門。其所說法。三世十方依正色心融通無礙。眾生聞已。唸唸隨其所樂。速證三乘勝行。一切道品無量解脫。凡夫聞此尚無一念倦心。云何更有退轉。又無女人。蓮華化生。不處胎胞。妙服美味。能成法喜。從其所欲悉隨念至。無寒暑晝夜生老病死。無土石諸山三途惡道。往來虛空經行樹下。欲作佛事示現神通悉從心念。又復壽命無極。如是種種故名極樂。彌陀世尊功德光明。威神相好各八萬四千。如紫金山處大蓮華。莊嚴赫奕超過虛空。大海彌盧所不能及。眉間白毫功德增勝。如日舒光眾明悉絕。光中化佛．菩薩．聲聞各放光明。遠照塵剎攝受眾生。彼二大士亦復如是。一生補處其數甚多。文殊．普賢諸大菩薩皆住彼國。悉為良友。以佛為師。親近慈容。聞第一義。唸唸中供養十方三寶。成就一切法門。
遊戲神通凈佛國土。三途六道舒光破暗。救苦眾生塵剎分身。墮機化導唸唸圓滿普賢行愿。同證菩提。同佛所住。當知彼佛過去行愿無邊。莊嚴無盡。是故大愿圓滿。寶土斯成。依正莊嚴。悉皆具足。假使十方各百恒沙微塵剎數菩薩．聲聞大辯稱揚。盡未來時不可窮極。若聞是說。至心信樂。欲生彼者。應圓發三心。具足眾戒不犯威儀。直心正向觀彼國土及如來身。或取一相一境乃至眉間白毫。遠離虛妄。或一念至十念。或一日至七日。如壯士屈伸臂頃即得往生。其直信有彼土有彼如來。不生疑惑。一心不亂執持名號者。不出所期亦得生彼。阿彌陀佛引生離苦。過彼慈親。于先劫中已立大誓。無苦不忍。無行不臻。無愿不立。無法不說。為度我故方便百千。今正是時。目睛不瞬。垂臂待我已歷十劫。唸唸不捨甚於剖心。其心激切入生死中。地獄猛火不辭勞倦。我若迴心向佛。正慰所懷。不逾當念便得往生。何必經十念然後得生。
斥妄顯真第二(附真妄心境圖說並破妄念佛說)
欲生彼國出離生死。當識求生彼土真妄之心。且如是極樂世界為在境。為在心。在心。但有虛想無土可生。在境。雖有生處又復失心。若心境二俱求生。則我寧生兩處。若心境是一。一心求生。則今心境宛爾。四句既不可求。或謂
處處皆是西方。或謂心凈則是。或云不離這個。若此皆名邪見。而余因不得以默矣。彼謂極樂在心。住我身中。豈世尊不知而說西方十萬億土之外耶。又豈不指說內心而但說外境耶。今西方極樂世界。阿彌陀佛現在說法。實境宛然。正即是我真心。真心如大海不增不減。而汝妄謂為境。緣影心如海一漚。生滅全妄。而汝妄謂為心。緣影心無體。不可求生。極樂雖在西方。即我真心。真心無性。即彼名體以顯我心。名體本空。亦即我心而示其相。心境一體。生佛同源。求彼佛即求自心。非外求也。究自心需求彼佛。豈他惑哉。如是則取捨忻厭熾然著相。豈復外心。心能具故。圓裹一切依正境界色心凈薉生佛因果三世十方含攝無外。同一受用。求一外相了不可得。當如是而求。豈可求之妄心也。如是愿求。佛所印可。與世之不識本心愚癡無智。西方極樂之佛向肉團緣影中求。謂是唯心凈土本性彌陀者。實遼遠矣。極樂土。彌陀身。非同眾生陰體。身心生滅佛亦生滅。佛生滅故三昧不成。縱求生滅佛。生生滅土。不成正行。以輪迴心生輪迴見。彼圓覺性亦同輪轉。即此義也。若求西方十萬億土外極樂彌陀之佛。以稱性妙觀如實觀之。如來本覺相好顯現。眾生始覺真心發明。始本相冥。生佛互感。三昧乃成。正行斯立。不生滅
土始可生也。此心遍一切處尚不間于地獄。何止極樂。但苦處順性求離。樂品順性求生。依修多羅教求離苦得樂。而實不出吾之心性。故名惟心凈土本性彌陀。妄心無體焉得為惟心本性耶。向緣影妄心求者。以色身及山河大地十方剎海為外境也。向不動真心求者。即十方剎海大地山河為內心也。知即內心任意于中舍薉取。凈厭東忻西。自心實有大愿果佛。能接引故。求無不得。若為外境。則打作兩橛。才動念便乖法體。不得自心。但有性具因佛。無力用故。雖求無得。又妄心但是虛妄緣影。惑為色身之內無土可生。真心含育一切塵剎。本具極樂依正。求之必生。妄心舍外趣內。真心即外為內。妄心心境宛然。真心即心即境。妄心生滅無據。真心不動不搖。妄心在因無果始終生滅。真心因果一致性修交徹。真妄心求。其別若是。論時何啻日劫相倍。論處何但天地懸殊。論體真則裹十虛。妄則居身內。論用真則截娑婆直出生死。妄則煮砂飯經劫難成。行人發菩提心求生凈土。妄求真佛良可痛傷。如認賊為子。其家財寶必被消滅。四明大師有指妄即真觀佛觀心之談。不撥極樂依正實境。奈何後世邪見蜂起魔侶熾然。滅正法眼。斷佛種性。妄計緣影不肯西求。閭巷之人未聞正說。以此邪見密相傳授。倘真為生死。必以正說為是
【現代漢語翻譯】 現代漢語譯本 土地開始變得適宜生長。我們的心遍佈一切地方，甚至不會與地獄隔絕，更何況是極樂世界呢？只是因為在痛苦的地方，我們會順應本性去尋求脫離；在快樂的地方，我們會順應本性去尋求往生。我們依照修多羅（Sutra，佛經）的教導，尋求脫離痛苦，獲得快樂，但實際上這一切都離不開我們自身的心性。所以才說『唯心凈土，本性彌陀』（Weixin Pure Land, Original Nature Amitabha）。虛妄的心沒有實體，又怎麼能說是『唯心本性』呢？那些向外攀緣，在虛妄的心中尋求的人，是以色身以及山河大地、十方剎海（Ten Directions of Buddha-lands）作為外在的境界。而那些向內尋求，在不動搖的真心（True Mind）中尋求的人，則是將十方剎海、大地山河視為內在的。明白了這個道理，就可以在內心之中隨意地捨棄污穢，選取清凈，厭惡東方，欣喜西方。因為自心中確實有具足大愿的果佛（Buddha of Fruition），能夠接引我們，所以只要誠心求取，沒有得不到的。如果將極樂世界看作是外在的境界，那就好比將其割裂成兩段，只要一動念，就違背了法的本體，無法認識自己的真心。這樣，雖然有本性中具足的因佛（Buddha of Cause），但因為沒有力量，所以即使求取也無法得到。而且，虛妄的心只是虛妄的攀緣之影，如果迷惑地認為在色身之內，沒有可以往生的凈土，那就錯了。真心含育一切塵剎（countless worlds），本來就具足極樂世界的依報和正報（environment and reward），只要誠心求取，必定能夠往生。虛妄的心是捨棄外在而趨向內在，真心則是將外在轉化為內在。虛妄的心，心和境是截然分開的；真心則是心即是境，境即是心。虛妄的心生滅不定，沒有依據；真心則是不動不搖，永恒不變。虛妄的心在因地沒有果地，始終處於生滅變化之中；真心則是因果一致，性體和修持相互交融，徹底圓滿。用虛妄的心和用真心去求取，它們的區別就是這樣。從時間上來說，簡直是日和劫（kalpa，佛教時間單位）的差別；從空間上來說，簡直是天地之遙；從本體上來說，真心能夠包裹整個虛空，而妄心則侷限於身內；從作用上來說，真心能夠截斷娑婆世界的輪迴，直接脫離生死，而妄心則好比煮砂成飯，歷經無數劫也難以成功。修行人發菩提心（Bodhi Mind）求生凈土，卻用虛妄的心去求取真實的佛，真是令人痛心！這好比認賊作子，家中的財寶必定會被盜賊消滅。四明大師（Siming Master）有『指妄即真，觀佛觀心』的說法，並沒有否定極樂世界依報和正報的真實存在。奈何後世邪見蜂起，魔侶猖獗，想要滅絕正法眼藏（Eye of the True Dharma），斷絕佛的種性。他們虛妄地執著于攀緣之影，不肯向西方極樂世界求生。鄉野之人沒有聽聞正確的說法，就將這種邪見秘密地相互傳授。如果真的想要了脫生死，就必須以正確的說法為準繩。
【English Translation】 English version The earth begins to be suitable for growth. Our mind pervades all places, not even separated from hell, let alone the Pure Land of Ultimate Bliss. It is simply because in places of suffering, we naturally seek to escape; in places of happiness, we naturally seek to be reborn. We follow the teachings of the Sutras to seek liberation from suffering and attainment of happiness, but in reality, all of this cannot be separated from our own mind-nature. That is why it is said, 'Weixin Pure Land, Original Nature Amitabha'. The deluded mind has no substance, so how can it be said to be 'Original Nature'? Those who seek outwardly, in the deluded mind, take the physical body, mountains, rivers, the great earth, and the Ten Directions of Buddha-lands as external realms. Those who seek inwardly, in the unwavering True Mind, regard the Ten Directions of Buddha-lands, the great earth, mountains, and rivers as internal. Understanding this principle, one can freely discard the impure and choose the pure, dislike the East and rejoice in the West within one's own mind. Because there is indeed a Buddha of Fruition with great vows in one's own mind, who can receive and guide us, so if one sincerely seeks, there is nothing that cannot be obtained. If the Pure Land of Ultimate Bliss is regarded as an external realm, it is like cutting it into two pieces. As soon as a thought arises, it violates the essence of the Dharma and one cannot recognize one's own True Mind. In this way, although there is the Buddha of Cause inherent in one's nature, because there is no power, even if one seeks, one cannot obtain it. Moreover, the deluded mind is merely a deluded shadow of clinging. If one is deluded into thinking that within the physical body, there is no Pure Land to be reborn in, then one is mistaken. The True Mind contains and nurtures all countless worlds, and originally possesses the environmental and retributive rewards of the Pure Land of Ultimate Bliss. If one sincerely seeks, one will surely be reborn. The deluded mind abandons the external and tends towards the internal, while the True Mind transforms the external into the internal. With the deluded mind, the mind and the realm are clearly separated; with the True Mind, the mind is the realm, and the realm is the mind. The deluded mind arises and ceases without basis; the True Mind is unmoving and unwavering, eternal and unchanging. The deluded mind has no fruition in the causal stage, and is always in the process of arising and ceasing; the True Mind is consistent in cause and effect, and the nature and practice interpenetrate and are completely fulfilled. The difference between seeking with the deluded mind and seeking with the True Mind is like this. In terms of time, it is like the difference between a day and a kalpa; in terms of space, it is like the distance between heaven and earth; in terms of substance, the True Mind can encompass the entire void, while the deluded mind is confined within the body; in terms of function, the True Mind can cut off the cycle of rebirth in the Saha world and directly escape from birth and death, while the deluded mind is like trying to cook sand into rice, which is difficult to achieve even after countless kalpas. If a practitioner arouses the Bodhi Mind to seek rebirth in the Pure Land, but uses the deluded mind to seek the True Buddha, it is truly heartbreaking! It is like recognizing a thief as one's own child, and the family's wealth will surely be plundered by the thief. Siming Master has the saying 'Pointing to delusion is truth, contemplate the Buddha, contemplate the mind', which does not deny the real existence of the environmental and retributive rewards of the Pure Land of Ultimate Bliss. Alas, in later generations, heretical views arise like swarms of bees, and demonic companions are rampant, wanting to extinguish the Eye of the True Dharma and cut off the Buddha's lineage. They falsely cling to the shadow of clinging and refuse to seek rebirth in the Western Pure Land. People in the villages have not heard the correct teachings, and they secretly pass on these heretical views to each other. If one truly wants to be free from birth and death, one must take the correct teachings as the standard.
。若障重者當更審緣影妄心境界。云何妄心無體。妄認住我色身之內。身住世界。世界住空。虛空廣大遍含塵剎。如是則空大界小心劣於身。一念轉微不可舉示。不可求而求。豈不甚惑。既了此義。則知空性無邊不出我大覺清凈心中。況諸世界在虛空耶。況色身在世界耶。況妄心在色身耶。妄微身著。界大空圓。不出我心。我心廣大。十方三世及一切眾生色身妄念。欲求一法在心外了不可得。經云。認悟中迷昏擾擾相以為心性。一迷為心。決定惑為色身之內。不知色身外洎山河虛空大地咸是妙明真心中物。如澄清百千大海棄之。唯認一浮漚體目為全潮。窮盡瀛渤即是迷中倍人。又云。妙覺明心遍十方界。含育如來十方國土。清凈寶嚴妙覺王剎。又云。十方虛空生汝心內。猶如片云點太清里。況諸世界在虛空耶。既十方空剎依正色心是我本有。我今求生本有之土。見本有之佛。正是翻破無始無明。不隨顛倒。彼佛為我顯現時。即我本有心佛顯現。我心顯時。即彼佛顯。我心彼佛之心。彼佛我心之佛。一體無二。性本圓融。何可舍西方極樂內心之佛。妄計別有惟心佛也。或曰妄心豈不亦具依正之法。答。妄心設具依正。豈不亦具極樂。若極樂如娑婆之實境可求。可說心具。若無實境但是虛想。有何實焉而謂心具。當知即境
之心名真。離境之心名妄。真妄雖同。即離為異。即得離失。其旨明矣。
附真妄心境圖說
(左大方相喻大覺不生滅心。心不可喻。姑以方相擬之。太圓相喻十方無邊虛空。十小方相喻十方各微塵數世界。心字喻胸中所蘊之六塵緣影。此妄影在我身內。身在世界。界在空。空在大覺心中。故知東薉西凈。實境兩形。遠隔十萬億國。佛祖云。惟心凈土本性彌陀者。正在含裹十虛大覺心中。若謂在妄想緣影中。可謂惑甚。楞嚴。百千大海棄之。認一浮漚目為全潮。此是迷中倍人。即此義也。又空生大覺中。如海一漚發。有漏微塵國皆依空所生。是則凈薉等土不離真心。了遠即近。求即無求。自合理趣)。
真妄心境圖
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又附破妄念佛說(一名直指心要)
大雄氏觀娑婆有生老病死業系諸苦。教人念阿彌陀佛求生極樂國土。去聖逾遠。人世澆漓。錯解諸法在心。便認胸中六塵緣影。謂樂土在內不求生彼。此六緣影皆屬前塵。本無自體。前塵若無。此心即滅。云何有土在此內耶。或謂悟道便為佛土在心。既見性。豈有反執緣影之理。魔外惡賊亦超此見。世無此見最下劣矣。汝欲悟真實本心者。當觀所認六塵緣影之心。本在
【現代漢語翻譯】 以真為名的心是真心，背離外境的心是妄心。真心和妄心雖然相同，但即刻背離就有了差異。即刻獲得，即刻失去，這個道理很明顯了。
附：真妄心境圖說
（左邊的大方形象征著大覺不生不滅的心。心不可比喻，姑且用方相來比擬它。太圓形象征著十方無邊的虛空。十個小方形象征著十方各個微塵數的世界。『心』字象徵著胸中所蘊藏的六塵緣影。這個虛妄的影子在我身內，身在世界中，世界在虛空中，虛空在大覺心中。所以知道東邊的污穢和西邊的清凈，實際上只是兩種景象，相隔遙遠，有十萬億國土之遠。佛祖說：『只有心凈才是凈土，本性才是彌陀』，正包含在含裹十虛的大覺心中。如果說在妄想緣影中，那可真是迷惑至極。《楞嚴經》說，捨棄百千大海，卻認為一個浮漚就是整個潮水，這是迷中更迷。就是這個意思。又說，虛空生於大覺之中，就像大海中生出一個水泡，有漏的微塵國土都依靠虛空而生。那麼，清凈和污穢等國土都不離真心。瞭解遙遠就是接近，追求就是無所求，自然符合道理。）
真妄心境圖
又附：破妄念佛說（一名直指心要）
大雄氏（釋迦牟尼佛的尊稱）觀察到娑婆世界有生老病死等業力牽繫的諸般痛苦，教導人們唸誦阿彌陀佛（西方極樂世界的佛）以求往生極樂國土。距離聖人越來越遠，世風日下，人們錯誤地理解諸法在心，便認為胸中的六塵緣影就是佛土，認為極樂世界在自身之內，而不求往生西方極樂世界。這六塵緣影都屬於前塵，本來沒有自體。前塵如果不存在，這個心也就滅亡了，怎麼會有凈土存在於自身之內呢？或者說，開悟得道就等於佛土在心中。既然已經見性，怎麼會有反而執著于緣影的道理呢？魔和外道惡賊也超越了這種見解。世間沒有這種見解，是最下劣的了。你想要領悟真實本心的人，應當觀察所認為的六塵緣影之心，本來就在...
【English Translation】 The mind named 'True' is the true mind; the mind that departs from external realms is the deluded mind. Although the true and deluded are the same, they differ when separated. To gain is to lose when separated. The meaning is clear.
Attached: Explanation of the Diagram of True and Deluded Mind-Realms
(The large square on the left symbolizes the unarisen and unceasing mind of Great Enlightenment. The mind cannot be symbolized, so we tentatively use a square to represent it. The large circle symbolizes the boundless void of the ten directions. The ten small squares symbolize the countless worlds in each of the ten directions. The character 'mind' symbolizes the shadows of the six sense objects contained within the chest. These deluded shadows are within my body, the body is in the world, the world is in the void, and the void is in the mind of Great Enlightenment. Therefore, know that the defilement of the east and the purity of the west are actually just two appearances, separated by a vast distance of hundreds of thousands of millions of lands. The Buddha said, 'Only a pure mind is the Pure Land, and one's inherent nature is Amitabha (the Buddha of Infinite Light)', which is contained within the all-encompassing mind of Great Enlightenment. To say that it is within the shadows of deluded thoughts is extremely deluded. The Shurangama Sutra says, 'Abandoning hundreds of thousands of great oceans, they recognize a single floating bubble as the entire tide.' This is being doubly lost in delusion. This is the meaning. Furthermore, 'The void arises within Great Enlightenment, like a bubble arising in the ocean. Leaky, infinitesimal dust-like lands all depend on the void for their arising.' Therefore, pure and defiled lands are inseparable from the true mind. Understanding that the distant is near, seeking is not seeking, naturally accords with reason.)
Diagram of True and Deluded Mind-Realms
Also attached: Discourse on Breaking Deluded Thoughts in Buddha Recitation (also named Direct Pointing to the Essentials of the Mind)
The Great Hero (a respectful title for Shakyamuni Buddha) observed that the Saha world (the world we live in) has the sufferings of birth, old age, sickness, and death, bound by karma, and taught people to recite Amitabha Buddha (the Buddha of the Western Pure Land) to seek rebirth in the Land of Ultimate Bliss. As we move further away from the sages, and the world becomes more degenerate, people misunderstand that all dharmas (teachings) are within the mind, and then recognize the shadows of the six sense objects in their chest as the Pure Land, thinking that the Land of Bliss is within themselves, and do not seek rebirth there. These shadows of the six sense objects all belong to the past dust, and originally have no self-nature. If the past dust does not exist, then this mind will also cease. How can there be a Pure Land within oneself? Or they say that enlightenment is the same as the Pure Land being in the mind. Since one has already seen one's nature, how can one revert to clinging to shadows? Demons and heretics also surpass this view. The world without this view is the most inferior. If you want to realize the true original mind, you should observe the mind that you recognize as the shadows of the six sense objects, which is originally...
汝胸。胸住于身。身居國土。土及一切凈薉剎海悉在虛空。虛空無際。十界依正一切在中。此空雖大。我不動真實本心非大極大。彼空在我真心。如小片云點太清里。云何凈薉剎海不在本心中耶。然則佛說諸法在心者。非在胸中妄想緣影心內。乃在現前一念本真心內也。此心離知覺。超聞見。永斷一切生滅增減之相。非始非今。本真如。含眾妙。乃十界迷悟之本。不可得而議其廣大者。既一切身土皆在大覺真心。與佛同證。則知極樂．娑婆等實境。乃全我心任意于中舍東取西厭薉忻凈熾然著相而求。皆不離我心也。故極樂彌陀相好現時即自心顯。自心顯時即彼佛現。我心彼佛心。彼佛我心佛。一體無二。故云惟心凈土本性彌陀。非謂西方無土無佛不須求生。但在汝生滅緣影之中。名為惟心本性也。求彼佛即求自心。求自心需求彼佛。云何今時破法散僧閑道游儒與泛參禪理者。不知即境即心求不礙真之理。反於不二法中分內分外辨境辨心。教人舍外取內背境向心。使憎愛轉多分別更甚。一分其境。便以極樂為外。教人不必求生。一分其心。便妄指六塵緣影虛偽妄想為心。謂極樂在內。又思此心無質。本無一切因果善惡修證之法。從是恣意妄涉世緣。教人不須禮佛燒香然燈誦經懺愿等。謂之著相。其上者使縛心不動如頑石
相似。壞亂禪法。甚者更令放曠自如。殺盜淫業悉是空華。無妨于道。因此邪見直向阿鼻最下一層而住。直待此見悔時彼獄隨壞。又于身外依境。雖見實有不敢說無。亦皆指為外物。打作兩橛。不能心境一如。惟著衣吃飯。因貪口體。不敢叱之為外。而於天堂地獄及樂土塵剎。雖曾聞名。因不見故。直說為無。反言快樂便是天堂。苦楚便是地獄。其見卑哉。如來說為可憐愍者。是以我心實與佛心同一理。故彌陀顧力威德光明在我心中。承我心愚癡之力作一切佛事。無時不引導於我。我心亦于彌陀願心之內。修唸佛求生一切善行。無行不具含佛德。了彼佛德成我三昧。故知彌陀願力始發心終究竟。無一法不直趣我心以。我心即佛心。故我亦于無始至今盡未來際修一切三昧。無一法不攝歸佛海成本來佛。以佛心即我心故。如是依正色心因果凈薉雖同一心。而實不妨一一自分各住其位。以一心故。雖凈薉不同。所求不出于真心。以自分故。雖一心而必舍薉取凈也。舍薉取凈則感應道交。見彼本性彌陀。了悟一心則凈薉自分。可悟惟心凈土。如是而修。如一滴投海便同一味。方知大海即自己也。豈有一行虛棄不成功德者哉。村愚夫婦雖不識理。以信實有彼土。故於命終時反得往生。畏有陷空之人因認緣影為心。謂無外土。故雖
【現代漢語翻譯】 現代漢語譯本： 相似的錯誤知見會擾亂禪法。更甚者，會讓人放縱不羈，認為殺盜淫等惡業都如空中的花朵般虛幻，對修行沒有妨礙。這種邪見會直接導致墮入阿鼻地獄（Avīci，無間地獄）的最底層，直到此邪見被懺悔時，地獄才會隨之崩壞。還有人執著于身外之境，雖然看到事物真實存在，卻不敢說它不存在，只是將它們都指認為外物，將其割裂開來，不能達到心與境合一。他們只注重穿衣吃飯，因為貪戀口腹之慾和身體的舒適，不敢斥責這些為外物。而對於天堂地獄以及極樂世界等，雖然聽說過這些名稱，卻因為沒有親眼見到，就直接說它們不存在，反而說快樂就是天堂，痛苦就是地獄。這種見解是多麼的低下啊！如來（Tathāgata，佛的稱號）說這些人是可憐憫的。因此，我的心實際上與佛的心是同一道理的，所以阿彌陀佛（Amitābha，西方極樂世界的教主）的願力、威德和光明就在我的心中，憑藉我愚癡的心力來做一切佛事，無時無刻不在引導我。我的心也在阿彌陀佛的願力之內，修習唸佛求生凈土的一切善行，沒有哪一種修行不包含佛的功德，了悟佛的功德就能成就我的三昧（Samādhi，禪定）。所以要知道，阿彌陀佛的願力從最初發心到最終成就，沒有一法不是直接指向我的心。我的心就是佛的心，所以我從無始以來直到未來，修習一切三昧，沒有一法不是攝歸佛海，成就本來的佛性，因為佛的心就是我的心。像這樣，依報（所居住的環境）和正報（自身）、色法（物質）和心法（精神）、因果、清凈和污穢，雖然都是同一顆心，但實際上不妨礙一一區分，各自安住其位。因為是一顆心，所以雖然清凈和污穢不同，所追求的都不會超出真心。因為有區分，所以即使是一顆心，也必定要捨棄污穢而取清凈。捨棄污穢而取清凈，就能感應道交，見到本性彌陀，了悟一心就能清凈和污穢自分，可以領悟唯心凈土。像這樣修行，就像一滴水投入大海，便與大海同一味道，才知道大海就是自己。難道會有任何一行是虛假而不能成就功德的嗎？鄉下的愚夫愚婦雖然不明白這些道理，但因為相信真實有極樂世界，所以在臨命終時反而能夠往生。害怕那些陷入空見的人，因為將緣影（虛幻的影像）認作是心，就說沒有外在的凈土，所以即使修行唸佛，也難以得到利益。
【English Translation】 English version: Similar wrong views disrupt the practice of Chan (Zen). Worse, they lead to unrestrained behavior, believing that acts of killing, stealing, and sexual misconduct are like empty flowers in the sky, having no impact on the path. Such heretical views lead directly to the lowest level of Avīci (the hell of incessant suffering), where one remains until this view is repented, at which point the hell collapses. Others cling to external objects, seeing them as real but hesitating to deny their existence, simply labeling them as external things, dividing them into two separate entities, unable to unify mind and environment. They only focus on eating and clothing, clinging to the desires of the mouth and body, and dare not denounce these as external. As for heavens, hells, and pure lands, though they have heard of these names, because they have not seen them, they directly say they do not exist, instead claiming that happiness is heaven and suffering is hell. How base is this view! The Tathāgata (the 'Thus-Gone One,' an epithet of the Buddha) describes these people as pitiable. Therefore, my mind is truly the same principle as the Buddha's mind, so Amitābha's (the Buddha of Infinite Light) power, majesty, and light are within my heart, using the power of my foolish mind to perform all Buddha-activities, guiding me at all times. My heart is also within Amitābha's vows, cultivating all good deeds of reciting the Buddha's name and seeking rebirth in the Pure Land. There is no practice that does not contain the Buddha's virtues; understanding the Buddha's virtues accomplishes my Samādhi (concentration). Therefore, know that Amitābha's vows, from the initial aspiration to the final accomplishment, have no dharma (teaching) that does not directly lead to my heart. My heart is the Buddha's heart, so from beginningless time until the end of the future, I cultivate all Samādhis, and there is no dharma that is not gathered into the ocean of Buddhas, accomplishing the original Buddha-nature, because the Buddha's heart is my heart. Thus, the environment and the self, form and mind, cause and effect, purity and defilement, though they are the same mind, in reality, it does not hinder each one from being distinguished and abiding in its position. Because it is one mind, although purity and defilement are different, what is sought does not go beyond the true mind. Because there is distinction, although it is one mind, one must abandon defilement and take purity. Abandoning defilement and taking purity allows for the interaction of response and the Way, seeing the Amitābha of inherent nature, and understanding one mind allows for the distinction between purity and defilement, and one can realize the Pure Land of Mind Only. Cultivating in this way is like a drop of water entering the ocean, becoming the same taste, and then one knows that the ocean is oneself. How could any practice be in vain and not accomplish merit? Though ignorant villagers do not understand these principles, because they believe that the Pure Land truly exists, they are able to be reborn there at the time of death. One fears those who fall into emptiness, because they recognize conditioned appearances as the mind, and say there is no external Pure Land, so even if they cultivate reciting the Buddha's name, it is difficult to obtain benefit.
修道行還受生死。是故凡求生者。當深心起勝願行。或稱名持咒。或旋繞禮拜燒香散華。六時懺悔。盡撥世緣。一心專注觀白毫相。心不懈廢。命終便生。更能孝養父母。奉事師長。慈心不殺。修十善業。受持三歸。具足眾戒。不犯威儀。深信因果。不謗大乘。勸進行者。修如此法亦生彼也。如此唸唸求生。正是無念無求無生。何故。即精修是無修。非不修是無修也。人命無常。轉息來世。塵事連環。鉤鎖不斷。若不能于塵勞鬱結及得志歇手不得處一割割斷。起愿立行盡力一跳。焉得應念生彼。我今作禮奉勸佛子。當一心而行也(自注。因大方李居士作勸唸佛國。請著語。故述。洪武乙亥九月廿日)。
呵謬解第三(堪為前祖吐氣)
唸佛三昧。境界甚深卒難究竟。古今師授互有不同。至於天臺其說大備。慈恩．賢首各引其長。企我禪宗亦極明顯。後學淺陋莫得指歸。異見多途尋門未得。將六祖壇經說凈土處。暗地摶量隨語生解。便謂本無凈土不必求生。不知大師所說義符經旨。縱隨其語亦不說無凈土。凈土既有。生理昭然。何故。初機執指為月。大師云。東方人心凈即無罪。西方人心不凈亦有𠍴。東方人造罪唸佛求生西方。西方人造罪唸佛求生何國。此極言當凈其心不可造罪。豈西方果有造罪不凈之人
【現代漢語翻譯】 現代漢語譯本：修行之人仍然會受到生死的束縛。因此，凡是求生凈土的人，應當以深切的信心發起殊勝的願行，或者稱念佛名、持誦咒語，或者繞佛、禮拜、燒香、散花，每天六個時辰懺悔罪業，完全放下世俗的牽絆，一心專注地觀想佛的白毫相。內心不懈怠、不荒廢，命終之後便能往生凈土。如果更能孝養父母、侍奉師長，以慈悲心不殺生，修持十善業，受持三皈依，具足各種戒律，不違犯威儀，深信因果報應，不誹謗大乘佛法，勸導他人一同修行，修習這樣的法門也能往生凈土。像這樣唸唸求生凈土，正是無念、無求、無生的境界。為什麼呢？因為精進的修行就是無修，不是不修才是無修。人的生命無常，呼吸之間便可能轉生來世。世間的瑣事如同連環，環環相扣，難以斷絕。如果不能在塵勞鬱結、得意忘形時，找到歇手之處，一刀割斷，發起願力，建立修行，盡力一躍，怎麼能夠應念往生凈土呢？我現在作禮，奉勸各位佛子，應當一心修行啊！（自注：因為大方李居士寫作勸唸佛國文，請我加以評述，所以寫了這些。洪武乙亥年九月二十日）
呵斥謬解第三（堪稱前代祖師吐氣）
唸佛三昧的境界非常深奧，難以徹底究竟。古往今來的師承傳授，彼此之間互有不同。至於天臺宗，其說法最為完備。慈恩宗、賢首宗各自引用其長處。我們禪宗也極其明顯。後來的學人淺薄無知，無法找到正確的方向。各種不同的見解很多，難以找到入門的途徑。有人將六祖慧能大師在《壇經》中關於凈土的說法，暗地裡揣測衡量，隨著語句而生出自己的理解，便說本來就沒有凈土，不必求生凈土。不知道六祖大師所說的，義理符合佛經的宗旨。即使順著他的話語，也沒有說沒有凈土。凈土既然是存在的，往生的道理就非常明顯。為什麼呢？初學者執著于指頭，而忘記了月亮。六祖大師說：『東方人心清凈就沒有罪，西方人心不清凈也有罪。』東方人造了罪業，唸佛求生西方；西方人造了罪業，唸佛求生哪個國家？這極力說明應當清凈自己的內心，不可造作罪業。難道西方果真有造罪不清凈的人嗎？
【English Translation】 English version: Those who cultivate still remain subject to birth and death. Therefore, all who seek rebirth [in the Pure Land] should deeply arouse supreme vows and practices, whether it be reciting the Buddha's name, holding mantras, circumambulating, prostrating, burning incense, scattering flowers, repenting at six times of the day, completely relinquishing worldly attachments, and focusing wholeheartedly on contemplating the white hair mark [of the Buddha]. If the mind is not lax or abandoned, one will be reborn [in the Pure Land] upon death. Furthermore, if one can be filial to parents, serve teachers and elders, have a compassionate heart and not kill, cultivate the ten wholesome deeds, receive and uphold the Three Refuges, fully observe all precepts, not violate decorum, deeply believe in cause and effect, not slander the Great Vehicle [Mahayana], and encourage others to practice, practicing in this way will also lead to rebirth there. Seeking rebirth with such mindfulness is precisely non-mindfulness, non-seeking, and non-birth. Why? Because diligent cultivation is no-cultivation; not not-cultivating is no-cultivation. Human life is impermanent; the next breath may be the next life. Worldly affairs are like a chain, linked together without end. If one cannot, in the midst of worldly entanglements and complacency, find a place to stop and decisively cut off [attachments], arouse vows, establish practices, and leap with all one's strength, how can one be reborn there in accordance with one's thoughts? I now prostrate and exhort all disciples of the Buddha: you should practice with a single mind! (Note: Because Upasaka Dafang Li wrote an essay encouraging mindfulness of the Buddha-land and asked me to comment, I wrote this. September 20th, Yihai year of Hongwu [1395])
Refuting Erroneous Interpretations, Third (Worthy of the Former Patriarchs Exhaling)
The Samadhi of Buddha Recitation is extremely profound and difficult to fully comprehend. The teachings of masters, past and present, differ from each other. As for the Tiantai school, its explanations are the most complete. The Ci'en and Xianshou schools each cite its strengths. Our Chan school is also extremely clear. Later students are shallow and ignorant, unable to find the correct direction. There are many different views, and it is difficult to find the entrance. Some people secretly speculate and measure the Sixth Patriarch Huineng's statements about the Pure Land in the Platform Sutra, generating their own interpretations based on the words, and then say that there is originally no Pure Land and that there is no need to seek rebirth there. They do not know that what the Sixth Patriarch said is in accordance with the principles of the sutras. Even following his words, he did not say that there is no Pure Land. Since the Pure Land exists, the principle of rebirth is very clear. Why? Beginners cling to the finger and forget the moon. The Sixth Patriarch said: 'If the minds of people in the East are pure, they have no sins; if the minds of people in the West are not pure, they also have sins.' If people in the East commit sins and recite the Buddha's name to seek rebirth in the West, in which country do people in the West who commit sins recite the Buddha's name to seek rebirth? This strongly emphasizes that one should purify one's own mind and not create sins. Is it really the case that there are impure people in the West who commit sins?
耶。如雲。心凈凡夫即佛。心不凈佛即凡夫。豈真有不凈之佛復為凡夫耶。故又言。凈土遠近但隨眾生善根不同。而佛土焉有遠近之異。要眾生永斷十惡八邪。具修十善八正。若悟則能行慈悲喜捨。能凈平直等善。即是觀音．勢至．釋迦．彌陀。若迷則分別人我邪心虛妄塵勞。即是須彌海水龍鬼地獄。今詳師意。隨其心凈即佛土凈。豈不稱可佛心。但聖人說法遮表不同。遮詮一切非。表詮一切是。同出佛口。義無有殊。若果不必舍薉取凈。但凈其心亦當凈心而已。不必斷惡修善。既於人斷惡行善。必于土舍薉取凈。其義益明。故佛說遮詮正顯表詮令求生。說表詮正依遮詮知無生。曹溪令人因心先凈則報境自凈。不令求生。遮詮也。廬山令入佛報境凈則因心自凈。教必求生。表詮也。說法非前非后。二義未嘗相離。奈何才聞遮詮謂是。便謂表詮為非。自生退障。良可憫傷。釋尊一代聖教諸部歷談。蓋欲應機使無猶豫。像季扶宗樹教。豈無抑揚之時。正當圓攝無餘。豈可妄生二見。又大師云。心平何勞持戒。行直何用修禪。若依此語。不必持戒修禪矣。不知心平則不殺他自利分男女相。真實戒行皆在其中。豈全不持戒與劫殺人等而云心平。是知何勞持。正顯大戒也。禪翻靜慮。或翻正定。或翻一行三昧。豈有行直之人慮不
靜。定不正。行不一者。是知何用修。正顯深禪也。師恐後學著法泥跡。于戒體中說何勞持戒。禪境中說何用修禪。例此則知于凈土法中說不必求生。後學轉泥。謂實不必求生。愚之甚也。蓋大師所說。反勸也。諸祖所談。順贊也。非順無以啟進修之路。非反無以示惕厲之嚴。反勸順贊悉應時機。無有實法。茍隨古人語。不求古人心。醍醐上味為世所珍。遇斯等人翻成毒藥矣。師稱圓妙三諦。有生說無生。無證說修證。二邊叵得。中道不存。合教乘圓頓法門。坦然明白。而謂禪宗于凈土旨趣有所未盡可乎。若夫河西綽公．長安善導．信源禪師．智覺慈覺豈非繼其後者。皆能遠稟遺音力弘斯道。道珍懷玉行業厥彰。圓照諸師其驗益著。餘風尚在。更奚惑焉。
正明心佛觀慧第四(此凈宗根本法輪。持名者亦須於此悟入理持)
唸佛三昧自昔至今有自來矣。獨天臺三觀理冠群經。超乎眾說。三觀者。一念即空即假即中也。空則一切皆空。假則一切皆假。中則一切皆中。俱破俱立俱非。破立圓融絕待。四明大師發揚其旨。以圓妙三觀釋十六觀。初觀落日。先標送想之方。初心行人雖了根塵皆法界。而心想羸劣。勝境難現。如來設異方便。即落日為想。令起觀中之日。圓人妙解。知能想心本具一切依正。今以具日
【現代漢語翻譯】 現代漢語譯本： 靜止。如果心不定，行為不一致，那麼要知道修持有什麼用呢？這是爲了顯現深刻的禪定啊。大師恐怕後來的學人執著於法，拘泥於形式，所以在戒律中說何必執著于持戒，在禪境中說何必修禪。以此類推，就知道在凈土法門中說不必求往生。後來的學人反而更加執著，認為真的不必求往生，真是愚蠢至極啊。要知道大師所說，是反過來勸勉啊。諸位祖師所談，是順著讚揚啊。不順著讚揚，就無法開啟進修的道路；不反過來勸勉，就無法顯示警惕嚴格的意義。反過來勸勉和順著讚揚都要應時應機，沒有固定的方法。如果只是跟隨古人的話語，而不尋求古人的心意，那麼即使是醍醐這樣的上等美味，被這些人遇到也會變成毒藥啊。大師稱讚圓妙三諦，有生說無生，無證說修證，二邊都不可得，中道也不存在。這符合教乘圓頓法門，坦然明白。如果說禪宗對凈土的旨趣有所未盡，這怎麼可以呢？像河西綽公（He Xi Zhuo Gong），長安善導（Chang'an Shandao），信源禪師（Xinyuan Chanshi），智覺慈覺（Zhijue Cijue），難道不是繼承他們的人嗎？他們都能遠遠地稟承遺音，大力弘揚這個法門。道珍（Daozhen），懷玉（Huaiyu）的行業非常顯著，圓照（Yuanzhao）諸位法師的驗證更加明顯。遺風尚在，還疑惑什麼呢？ 正明心佛觀慧第四（這是凈宗根本法輪，持名唸佛的人也必須在此悟入理持） 唸佛三昧從古至今就有了。只有天臺宗的三觀理論，在所有經典中最為突出，超越了各種說法。三觀就是一念即空、即假、即中。空，就是一切皆空；假，就是一切皆假；中，就是一切皆中。既破除，又建立，又否定，破除和建立圓融無礙，絕對對待。四明大師發揚這個宗旨，用圓妙三觀來解釋十六觀。初觀落日，先標明送想的方法。初學行人雖然瞭解根塵都是法界，但是心想微弱，殊勝的境界難以顯現。如來設定特別的方便法門，以落日為觀想對象，讓觀想中的太陽升起。圓人妙解，知道能想的心本來就具備一切依正，現在用具日
【English Translation】 English version: Stillness. If the mind is not settled and actions are inconsistent, then what is the use of cultivation? It is to reveal profound Samadhi. The Master feared that later learners would become attached to the Dharma and adhere to forms, so he said in the precepts, 'Why bother adhering to precepts?' and in the realm of Chan, 'Why bother practicing Chan?' By analogy, one would know that in the Pure Land Dharma, he said, 'There is no need to seek rebirth.' Later learners, on the contrary, became even more attached, thinking that there is really no need to seek rebirth, which is extremely foolish. Know that what the Master said was a reverse encouragement. What the various Patriarchs spoke of was a direct praise. Without direct praise, there is no way to open the path of progress in cultivation; without reverse encouragement, there is no way to show the strictness of vigilance. Reverse encouragement and direct praise should all be in accordance with the time and opportunity, and there is no fixed method. If one only follows the words of the ancients without seeking the minds of the ancients, then even the supreme flavor of ghee, which is treasured by the world, will be turned into poison when encountered by such people. The Master praised the perfect and wonderful Three Truths, speaking of non-birth in birth, and speaking of cultivation and realization in non-realization, with neither of the two extremes attainable and the Middle Way not existing. This is in accordance with the perfect and sudden Dharma gate of the teachings, clear and understandable. How can it be said that the Chan sect has not fully understood the essence of Pure Land? Are He Xi Zhuo Gong, Chang'an Shandao, Xinyuan Chanshi, and Zhijue Cijue not the successors of these teachings? They were all able to inherit the teachings from afar and vigorously promote this path. Daozhen and Huaiyu's practices were very prominent, and the verifications of the various masters of Yuanzhao were even more evident. The legacy is still there, so what is there to doubt? Fourth: Correctly Illuminating the Mind, Buddha, Contemplation, and Wisdom (This is the fundamental Dharma wheel of the Pure Land school. Those who uphold the name of the Buddha must also awaken to the principle of upholding here.) The Samadhi of Buddha-Recitation has existed from ancient times to the present. Only the Three Contemplations theory of the Tiantai school is the most prominent in all the scriptures, surpassing all other theories. The Three Contemplations are the contemplation of emptiness, provisional existence, and the Middle Way in a single thought. Emptiness means that everything is empty; provisional existence means that everything is provisionally existent; the Middle Way means that everything is the Middle Way. It both negates, establishes, and transcends, with negation and establishment being perfectly integrated and without absolute opposition. Master Siming promoted this doctrine, using the perfect and wonderful Three Contemplations to explain the Sixteen Contemplations. The initial contemplation of the setting sun first indicates the method of sending thought. Although the initial practitioner understands that the sense faculties and objects are all the Dharmadhatu, their mental power is weak, and the sublime realm is difficult to manifest. The Tathagata established a special expedient method, using the setting sun as the object of contemplation, allowing the sun in contemplation to arise. The perfect understanding of the perfect person knows that the mind that can contemplate originally possesses all the dependent and proper rewards, and now uses the complete sun.
之心。緣于即心之日。令本性日顯現其前。以法界心。緣法界境。起法界日。既皆法界。豈不即空假中。又根境空寂。則心日無礙。緣起假立故。累想日生。心日皆法界故。當體顯現。日觀既成。三觀同在。非一三而一三。不可思議。日觀既爾。余觀例然。又經題觀無量壽佛者。舉正報以收依果。述化主以包徒眾。則但觀彼佛也。觀佛從一相好入。但觀眉間白毫極令明瞭。八萬四千相好自然當現。見無量壽佛即見十方諸佛。是為遍觀一切色身相。毫相如五須彌。疏中令觀劣應毫相。示初心可觀故。慈雲法師令直想阿彌陀佛丈六金軀坐于華上。專系眉間白毫一相。毫長一丈五尺。周圍五寸。外有八棱。中表俱空。右旋宛轉在眉中間。瑩凈明徹不可具說。顯映金顏分齊分明。作此想時堅固勿移。此想若成三昧現前矣。經謂。諸佛是法界身。入一切眾生心想中。心想佛時是心即是三十二相八十隨形好。是心作佛。是心是佛。諸佛正遍知海從心想生。是故應當諦觀彼佛。夫法界身始本相冥。能起應用。然非生能感。佛豈能應。能感如水。能應如日。是故始覺合本。猶白日昇天應入凈想。如影現百川感應道交。為入眾生心想。又佛身無所不遍。以法界為體。若得此觀佛三昧。則觀解心契入佛體。佛體入觀解心。斯乃始覺解于本覺
【現代漢語翻譯】 之心。（之心）緣于即心之日，令本性之日顯現於前。以法界心（宇宙萬法的本體之心），緣法界境（宇宙萬法的境界），起法界日（宇宙萬法的本體之日）。既皆法界（既然一切都是法界的顯現），豈不即空假中（難道不就是空、假、中三諦的體現）？又根境空寂（眼耳鼻舌身意六根和色聲香味觸法六塵皆是空寂的），則心日無礙（那麼心之日就沒有阻礙）。緣起假立故（因為一切都是因緣和合而生，是虛假的安立），累想日生（所以重重疊疊的念頭就不斷產生）。心日皆法界故（心之日都是法界的顯現），當體顯現（當下就顯現出來）。日觀既成（如果日觀修成了），三觀同在（空觀、假觀、中觀就同時存在）。非一三而一三（不是一和三，而是一即是三，三即是一），不可思議（不可思議）。日觀既爾（日觀是這樣），余觀例然（其他的觀想也是如此）。 又經題觀無量壽佛者（《觀無量壽佛經》的題目），舉正報以收依果（舉出佛的正報身，就包含了依報國土），述化主以包徒眾（敘述教化的主尊，就包含了所有的聽眾）。則但觀彼佛也（那麼就只是觀想阿彌陀佛）。觀佛從一相好入（觀想佛從一個相好入手），但觀眉間白毫極令明瞭（只要觀想眉間的白毫，使其非常明亮清楚），八萬四千相好自然當現（八萬四千種相好自然就會顯現）。見無量壽佛即見十方諸佛（見到阿彌陀佛，就等於見到十方諸佛），是為遍觀一切色身相（這就是普遍觀想一切佛的色身相）。毫相如五須彌（白毫的形象像五座須彌山），疏中令觀劣應毫相（疏鈔中說要觀想劣應身的白毫），示初心可觀故（表示初學者也可以觀想）。慈雲法師令直想阿彌陀佛丈六金軀坐于華上（慈雲法師教導直接觀想阿彌陀佛一丈六尺高的金色身軀坐在蓮花上），專系眉間白毫一相（專門專注于眉間白毫這一個相）。毫長一丈五尺（白毫長一丈五尺），周圍五寸（周圍五寸），外有八棱（外面有八個棱角），中表俱空（中間和表面都是空的），右旋宛轉在眉中間（向右旋轉盤繞在眉毛中間），瑩凈明徹不可具說（光潔明亮，無法用語言完全描述）。顯映金顏分齊分明（顯現映照著金色的面容，界限分明）。作此想時堅固勿移（在作這種觀想的時候，要堅定不移）。此想若成三昧現前矣（如果這種觀想成功了，三昧就會現前了）。 經謂（經中說），諸佛是法界身（諸佛是法界身），入一切眾生心想中（進入一切眾生的心念之中）。心想佛時是心即是三十二相八十隨形好（心中想佛的時候，這個心就是三十二相和八十隨形好）。是心作佛（是心創造了佛），是心是佛（是心就是佛）。諸佛正遍知海從心想生（諸佛的智慧之海是從心念中產生的）。是故應當諦觀彼佛（所以應當仔細地觀想阿彌陀佛）。夫法界身始本相冥（法界身本來就是始覺和本覺相融合的），能起應用（能夠產生作用）。然非生能感（但不是眾生的生滅心能夠感應的），佛豈能應（佛又怎麼能夠應現呢）？能感如水（能感應的心就像水），能應如日（能應現的佛就像太陽）。是故始覺合本（所以始覺和本覺相合），猶白日昇天應入凈想（就像太陽升上天空，應該進入清凈的觀想）。如影現百川感應道交（就像影子顯現在百川之中，感應道交）。為入眾生心想（爲了進入眾生的心念之中）。又佛身無所不遍（而且佛身無處不在），以法界為體（以法界為本體）。若得此觀佛三昧（如果得到這種觀佛的三昧），則觀解心契入佛體（那麼觀想、理解的心就契入了佛的本體），佛體入觀解心（佛的本體就進入了觀想、理解的心）。斯乃始覺解于本覺（這就是始覺理解了本覺）。
【English Translation】 The mind. Based on the day of the mind, it causes the sun of inherent nature to appear before it. With the mind of the Dharmadhatu (the mind that is the essence of all phenomena in the universe), it contemplates the realm of the Dharmadhatu (the realm of all phenomena in the universe), and arises the sun of the Dharmadhatu (the sun that is the essence of all phenomena in the universe). Since all are the Dharmadhatu (since everything is a manifestation of the Dharmadhatu), isn't it the embodiment of emptiness, provisionality, and the Middle Way (the three truths of emptiness, provisionality, and the Middle Way)? Furthermore, when the roots and objects are empty and still (the six sense organs and the six sense objects are all empty and still), then the sun of the mind is unobstructed (then the sun of the mind has no obstacles). Because arising from conditions is provisionally established (because everything arises from the combination of causes and conditions and is falsely established), accumulated thoughts arise daily (so layers upon layers of thoughts are constantly produced). Since the sun of the mind is all the Dharmadhatu (since the sun of the mind is all a manifestation of the Dharmadhatu), it manifests in its entirety (it manifests immediately). Once the sun contemplation is accomplished (if the sun contemplation is cultivated successfully), the three contemplations are simultaneously present (the contemplation of emptiness, the contemplation of provisionality, and the contemplation of the Middle Way are simultaneously present). Not one and three, yet one and three (not one and three, but one is three, and three is one), inconceivable (inconceivable). Since the sun contemplation is like this (since the sun contemplation is like this), the other contemplations are similar (the other contemplations are also similar). Moreover, the title of the sutra 'Contemplation Sutra of Immeasurable Life Buddha' (《觀無量壽佛經》), uses the principal reward to encompass the dependent effect (mentions the Buddha's principal reward body, which includes the dependent reward of the land), and describes the teaching master to include the assembly (narrates the teaching master, which includes all the listeners). Then, one should only contemplate that Buddha (then one should only contemplate Amitabha Buddha). Contemplate the Buddha starting from one characteristic (contemplate the Buddha starting from one characteristic), but contemplate the white hair between the eyebrows to make it extremely clear (just contemplate the white hair between the eyebrows, making it very bright and clear), and the eighty-four thousand characteristics will naturally appear (the eighty-four thousand characteristics will naturally appear). Seeing Immeasurable Life Buddha is seeing all Buddhas of the ten directions (seeing Amitabha Buddha is equivalent to seeing all Buddhas of the ten directions), this is to universally contemplate all forms of the physical body (this is to universally contemplate all forms of the Buddha's physical body). The characteristic of the hair is like five Sumeru mountains (the image of the white hair is like five Mount Sumerus), the commentary instructs to contemplate the inferior response hair characteristic (the commentary says to contemplate the white hair of the inferior response body), indicating that beginners can contemplate it (indicating that beginners can also contemplate it). Dharma Master Ciyun instructs to directly visualize Amitabha Buddha's sixteen-foot golden body sitting on a lotus (Dharma Master Ciyun teaches to directly visualize Amitabha Buddha's sixteen-foot-tall golden body sitting on a lotus), focusing solely on the single characteristic of the white hair between the eyebrows (focusing solely on the single characteristic of the white hair between the eyebrows). The hair is one foot and five inches long (the white hair is one foot and five inches long), five inches in circumference (five inches in circumference), with eight edges on the outside (with eight edges on the outside), and empty inside and out (empty inside and out), spiraling to the right in the middle of the eyebrows (spiraling to the right in the middle of the eyebrows), its brilliance and clarity indescribable (its brilliance and clarity are indescribable). Clearly reflecting the golden face with distinct boundaries (clearly reflecting the golden face with distinct boundaries). When making this visualization, be firm and unwavering (when making this visualization, be firm and unwavering). If this visualization is accomplished, samadhi will manifest (if this visualization is accomplished, samadhi will manifest). The sutra says (the sutra says), 'All Buddhas are the Dharmakaya (all Buddhas are the Dharmakaya), entering the thoughts of all sentient beings (entering the thoughts of all sentient beings). When the mind thinks of the Buddha, this mind is the thirty-two marks and eighty minor characteristics (when the mind thinks of the Buddha, this mind is the thirty-two marks and eighty minor characteristics). This mind creates the Buddha (this mind creates the Buddha), this mind is the Buddha (this mind is the Buddha). The ocean of perfect knowledge of all Buddhas arises from the mind's thoughts (the ocean of wisdom of all Buddhas arises from the mind's thoughts). Therefore, one should contemplate that Buddha attentively (therefore, one should contemplate Amitabha Buddha attentively).' The Dharmakaya is originally in harmony with the beginning and the original (the Dharmakaya is originally in harmony with the initial awakening and the original awakening), capable of arising in function (capable of arising in function). However, it is not that sentient beings can sense it (however, it is not that sentient beings' minds can sense it), how can the Buddha respond (how can the Buddha respond)? The ability to sense is like water (the ability to sense is like water), the ability to respond is like the sun (the ability to respond is like the sun). Therefore, the initial awakening merges with the original (therefore, the initial awakening merges with the original), just as the white sun rises in the sky, one should enter pure thought (just as the white sun rises in the sky, one should enter pure contemplation). Like shadows appearing in hundreds of rivers, the interaction of response and the Way (like shadows appearing in hundreds of rivers, the interaction of response and the Way). To enter the thoughts of sentient beings (to enter the thoughts of sentient beings). Moreover, the Buddha's body is omnipresent (moreover, the Buddha's body is omnipresent), taking the Dharmadhatu as its essence (taking the Dharmadhatu as its essence). If one attains this Buddha contemplation samadhi (if one attains this Buddha contemplation samadhi), then the contemplating and understanding mind merges into the Buddha's body (then the contemplating and understanding mind merges into the Buddha's body), and the Buddha's body enters the contemplating and understanding mind (and the Buddha's body enters the contemplating and understanding mind). This is the initial awakening understanding the original awakening (this is the initial awakening understanding the original awakening).
。是故本覺入於始覺。解入相應。為入眾生心想也。當知今觀非直於陰心觀本性佛。乃托他佛以顯本性。是故先明應佛入我想心。次明佛身全是本覺。故應佛顯。知本性明。托外義成。惟心觀立。二義相成。是今觀法。又經云。是心作佛是心是佛者。此明性修不二之旨。作佛二義。一者凈心能感他方應佛。謂諸佛法身本無色相。由眾生凈心。依于業識。熏佛法身。故見佛勝應色相。二者三昧能成自己果佛。謂眾生以凈心想。成就觀佛三昧。使自己終成作佛。此二義。初作他佛。次作己佛。當知果佛從證非是自然。即是而作。全性成修。顯非性德自然是佛也。是佛二義。一者心即應佛。前言佛本無相。心感故有。則心佛有無條然永異。今泯此見。故即眾生心全是應佛。以離心外更無佛故。二者心即果佛。以眾生心中已有如來結加趺坐。豈待當來方成果佛。此二義。初是應佛。次是果佛。當知果佛本具。非從緣成。即作而是。全修成性。顯非修德因緣成佛也。空破假立。皆名為作。不破不立。名之為是。全是而作。三諦俱破俱立。全作而是。三諦俱非破立。即中之空假名作。則能破三惑立三法。故感他佛三身圓應。能成我心三身當果。即空假之中名是。則全惑即智。全障即德。故心是應佛。心是果佛。故知作是一心修者。
乃不思議三觀也。或曰。何不惟以事想。乃顯慧觀。使初心難入。答。觀慧事想乃至微善。但得一心。皆生凈土。而矗妙不同。良以圓解全異小乘。小昧惟心。佛從外有。大乘知我一心具諸佛性。觀彌陀依正為緣。熏乎心性。心性所具極樂依正。由熏發生。心具而生。豈離心性。全心是佛。全佛是心。終日觀心。終日觀佛。又應了知。法界圓融不思議體。作我一念之心。亦復舉體作生作佛作依作正作根作境。至一極微無非法界全體。而作故趣。舉一即是圓融法界全分。既全法界。有何一物不具諸法。又果佛圓明之體。是凡夫本具性德。故此觀門托彼安養依正。用微妙觀。專就彌陀顯真佛體。須知依正同居一心。心性周遍。無法不造。無法不具。若一法從心外生。不名大乘觀也。又經云。丈六八尺像者。隨順下凡。使觀小見大也。矗妙異想悉從性而起修。小大殊形。咸自本而垂跡。能觀性初無差別。所觀境寧可度量。圓頓之談一音普被。示次第而非漸。順根器而非偏。並啟觀門。全彰實相。像教之源豈不在茲。
道場尊像唸佛正觀第五
夫觀極樂依正心境理一。道場聖像莊嚴供具。即與極樂依正一體。而觀行人雖未離娑婆。如已生凈土。于命終時莫不感應。且懺悔行事至一香一華。豈不即彼三諦之理。若不
【現代漢語翻譯】 現代漢語譯本： 這就是不可思議的三觀。有人問：為什麼不只用事相來觀想，而要顯現智慧之觀，使初學者難以入門？回答：觀想智慧、事相，乃至極微小的善行，只要達到一心不亂，都能往生凈土，但成就的殊勝程度不同。這是因為圓滿的理解完全不同於小乘。小乘略微昧於唯心之理，認為佛在外在；大乘則知我一心具足諸佛的佛性。觀想阿彌陀佛（Amitabha，梵語，意為無量光）的依報和正報為因緣，熏習心性，心性所具足的極樂世界的依報和正報，由熏習而生髮。心本具足而生，豈能離開心性？全心是佛，全佛是心，終日觀心，終日觀佛。又應了知，法界圓融不可思議的本體，作為我一念之心，也同樣全體而作，作生、作佛、作依、作正、作根、作境。乃至極微小的事物，沒有不是法界全體而作的，因此趨向。舉一即是圓融法界的全部分。既然是全法界，有什麼一物不具足諸法？又果佛圓明之體，是凡夫本具的性德。因此這個觀門，依託彼方安養世界的依報和正報，用微妙的觀想，專門就阿彌陀佛顯現真佛的本體。須知依報和正報同居於一心，心性周遍，沒有法不是心所造，沒有法不是心所具足。如果一法是從心外生，就不能稱為大乘觀了。又經中說：『丈六八尺像』，是隨順下凡，使觀者從小見大。殊勝微妙的異想，都從自性而起修；大小不同的形相，都從本性而垂跡。能觀的自性本來沒有差別，所觀的境界又怎麼可以度量？圓頓之談，一音普被，顯示次第而不是漸進，順應根器而不是偏頗。並開啟觀門，完全彰顯實相。像教的根源，難道不就在這裡嗎？
道場尊像唸佛正觀第五
觀想極樂世界的依報和正報，心境理一。道場、聖像、莊嚴供具，就與極樂世界的依報和正報一體。而觀想的修行人雖然還沒有離開娑婆世界（Saha，梵語，意為堪忍），卻如同已經往生凈土。在臨命終時，沒有不感應的。而且懺悔的行事，乃至一香一華，豈不就是那三諦之理？如果不...
【English Translation】 English version: This is the inconceivable Threefold Contemplation. Someone asks: Why not contemplate solely through phenomena, but instead reveal wisdom-contemplation, making it difficult for beginners to enter? The answer is: Contemplating wisdom, phenomena, and even the slightest good deeds, as long as one attains single-mindedness, all can be reborn in the Pure Land, but the excellence of their achievements will differ. This is because the complete understanding is entirely different from that of the Hinayana (Small Vehicle). The Hinayana is slightly ignorant of the principle of 'Mind-Only', believing that the Buddha exists externally; the Mahayana (Great Vehicle), however, knows that my one mind fully possesses the Buddha-nature of all Buddhas. Contemplating Amitabha's (Amitabha, Sanskrit, meaning 'Infinite Light') environment and his physical form as conditions, cultivates the mind-nature, and the environment and physical form of the Land of Ultimate Bliss, which are inherent in the mind-nature, arise through cultivation. Since they are inherent in the mind and then arise, how can they be separate from the mind-nature? The entire mind is the Buddha, and the entire Buddha is the mind. All day long, one contemplates the mind; all day long, one contemplates the Buddha. Furthermore, one should understand that the inconceivable essence of the perfectly interpenetrating Dharmadhatu (realm of reality), as my one thought, also entirely creates, creates birth, creates Buddhahood, creates environment, creates physical form, creates roots, and creates realms. Even the tiniest thing is nothing other than the entirety of the Dharmadhatu, and thus it proceeds. To take up one thing is to take up the entirety of the perfectly interpenetrating Dharmadhatu. Since it is the entire Dharmadhatu, what is there that does not possess all dharmas (teachings)? Moreover, the perfectly enlightened essence of the fruition Buddha is the inherent virtuous nature of ordinary beings. Therefore, this contemplation method relies on the environment and physical form of the Land of Peace and Nourishment (Pure Land), using subtle contemplation to specifically reveal the true Buddha-essence through Amitabha. One must know that the environment and physical form reside together in one mind, and the mind-nature is all-pervasive. There is no dharma that is not created by the mind, and no dharma that is not possessed by the mind. If a single dharma arises from outside the mind, it cannot be called Mahayana contemplation. Furthermore, the sutra says: 'The sixteen-foot or eight-foot image' is in accordance with those of lower capacity, enabling the contemplator to see the great from the small. Excellent and subtle different thoughts all arise from cultivating the inherent nature; different forms, large and small, all manifest traces from the original nature. The nature of the one who contemplates is originally without difference; how can the realm being contemplated be measured? The discourse of perfect and sudden enlightenment universally benefits with one sound, showing order without being gradual, and according with capacity without being biased. It also opens the door to contemplation, fully revealing the true nature of reality. Is not the source of the image-teaching found here?
The Fifth Contemplation: The Proper Contemplation of Buddha Recitation with Venerable Images in the Mandala
Contemplating the environment and physical form of the Land of Ultimate Bliss, the mind, realm, and principle are one. The mandala, the sacred images, the adorned offerings, are one with the environment and physical form of the Land of Ultimate Bliss. And although the practitioner of contemplation has not yet left the Saha world (Saha, Sanskrit, meaning 'endurance'), it is as if they have already been reborn in the Pure Land. At the time of death, there will be no lack of response. Moreover, the acts of repentance, even a single incense stick or a single flower, are they not the very principle of the Three Truths? If not...
以此諦理事事正念觀察。則大乘圓頓之道不能開顯。如佛土無量莊嚴。皆彼佛因行所感。道場莊嚴等無差別皆佛所感。亦即嚴具為妙身相。依正互融顯法界理。豈可視為土木所成境耶。故知心境身土同一受用自在無礙。經云。波羅蜜生一切寶蓋。於一切境界清凈解生。一切華帳。無生法忍生。一切衣。入金剛法無礙心生。一切鈴網。解一切法如幻心生。一切堅固香。周遍佛境界如來座心生。一切寶眾妙座。供養佛不懈心生。一切寶幢。解諸法如夢。歡喜心生一切佛所住處寶宮殿。無著善根生一切寶蓮華云等。因是義故。香華燈燭幡蓋一切供具乃至衣服臥具飲食醫藥及一微塵。無非三昧。無非法門。皆能發人妙解悟心證聖。亦即一切生佛之身境智無礙。亦能與我同行為真法侶。發妙悟。俱生彼國。經云。禪定持心常一緣。智慧了境同三昧。能作此觀則根境一致。何但我之三業為能修也。如地獄苦具刀杖劍火。以彼惡因所使。皆能搖動為蛇為狗為蟲為鳥。穿骨入髓作諸苦事。況道場嚴具不皆解脫共成三昧。又況所奉尊像恭敬供養。盡心竭志如父如母。豈不能令我速生安養。且如一佛二菩薩像。神通願力同佛真身。扣則靈。求則應。有何差別。豈可作土木膠漆金彩之見。不作西方極樂大愿相好真佛觀耶。若像不真。則心不一
【現代漢語翻譯】 現代漢語譯本 如果以這種諦理（真實不虛的道理）和事事正念來觀察，那麼大乘圓頓（最究竟、最快速）的道理就不能開顯。比如佛土的無量莊嚴，都是那尊佛在因地修行時所感得的。道場的莊嚴等等，沒有差別，都是佛所感得的。也就是莊嚴的器具就是微妙的佛身相。依報（環境）和正報（身心）互相融合，彰顯法界的道理。怎麼可以把它們看作是土木所造成的境界呢？所以要知道，心、境、身、土，都是同一受用，自在無礙的。經典上說：『波羅蜜（到彼岸的方法）生出一切寶蓋，對於一切境界，以清凈的理解生出一切華帳，無生法忍（對一切法不生不滅的證悟）生出一切衣，進入金剛法無礙心生出一切鈴網，理解一切法如幻的心生出一切堅固香，周遍佛境界的如來座心生出一切寶眾妙座，供養佛不懈怠的心生出一切寶幢，理解諸法如夢的歡喜心生出一切佛所住處的寶宮殿，無著的善根生出一切寶蓮華云等等。』因為這個道理，香、花、燈、燭、幡、蓋一切供具，乃至衣服、臥具、飲食、醫藥，以及一微塵，沒有不是三昧（正定），沒有不是法門的，都能啓發人微妙的理解，覺悟心性，證得聖果。也就是一切眾生和佛的身、境、智，都是無礙的，也能與我同行，成為真正的法侶，啓發微妙的覺悟，一起往生到彼國。經典上說：『禪定持心，常在一緣；智慧了境，同於三昧。』能夠這樣觀想，那麼根（感官）和境（對像）就一致了。豈止是我的身、口、意三業才能修行呢？比如地獄的苦具，刀、杖、劍、火，都是被他們的惡因所驅使，都能搖動變化為蛇、為狗、為蟲、為鳥，穿骨入髓，做各種痛苦的事情。何況道場的莊嚴器具，不都是解脫，共同成就三昧嗎？又何況所供奉的尊像，恭敬供養，盡心竭力，如同對待父母一樣，難道不能讓我快速往生安養嗎？且如一佛二菩薩像，神通願力與佛的真身相同。叩拜就靈驗，祈求就應驗，有什麼差別呢？怎麼可以把它們看作是土木膠漆金彩所造的呢？不作西方極樂世界大愿相好真佛的觀想呢？如果佛像不真，那麼心就不專一了。
【English Translation】 English version If one observes with such a principle of truth and right mindfulness in all matters, then the Great Vehicle's perfect and immediate path cannot be revealed. For example, the immeasurable adornments of a Buddha-land are all the result of that Buddha's practices in their causal stage. The adornments of the Bodhimanda (place of enlightenment), etc., are no different, all being the result of the Buddha's influence. That is to say, the adornments themselves are the wondrous form of the Buddha. The interdependence and mutual integration of the environment and the being manifest the principle of the Dharmadhatu (realm of reality). How can they be regarded as mere realms made of earth and wood? Therefore, one should know that the mind, the environment, the body, and the land are all the same in their enjoyment, being free and unobstructed. The Sutra says: 'Paramita (perfection) gives rise to all jeweled canopies; with pure understanding of all realms, all flowered curtains arise; the forbearance of non-origination gives rise to all clothing; entering the unobstructed mind of the Vajra Dharma gives rise to all bell-nets; understanding all dharmas as illusions gives rise to all firm incense; the Tathagata's seat pervading the Buddha-realm arises from the mind; all jeweled and wondrous seats arise from the mind of unremittingly offering to the Buddhas; all jeweled banners arise from the joyful mind of understanding all dharmas as dreams; all jeweled palaces, the dwelling places of the Buddhas, arise from unattached roots of goodness; all jeweled lotus clouds, etc.' Because of this principle, incense, flowers, lamps, candles, banners, canopies, all offerings, even clothing, bedding, food, medicine, and even a single mote of dust, are none other than Samadhi (meditative absorption), none other than Dharma-gates (methods of practice), all capable of inspiring people's wondrous understanding, awakening the mind, and attaining sainthood. That is to say, the body, environment, wisdom of all beings and Buddhas are unobstructed, and can also walk with me as true Dharma companions, inspiring wondrous awakening, and being born together in that land. The Sutra says: 'Samadhi holds the mind, constantly on one object; wisdom understands the environment, the same as Samadhi.' If one can make this contemplation, then the roots (senses) and the environment (objects) are in accord. How can it be said that only my three karmas of body, speech, and mind are capable of cultivation? For example, the instruments of suffering in hell, knives, staffs, swords, and fire, all driven by their evil causes, can all shake and transform into snakes, dogs, worms, and birds, piercing bones and entering marrow, causing all kinds of suffering. How much more so are the adornments of the Bodhimanda not all liberation, jointly accomplishing Samadhi? Moreover, how much more so are the revered images that are offered with reverence, with utmost effort and dedication, like treating one's parents, how can they not enable me to be quickly born in the Land of Peace and Nourishment? Furthermore, like the image of one Buddha and two Bodhisattvas, their supernatural powers and vows are the same as the Buddha's true body. Knocking brings a response, seeking brings a fulfillment, what difference is there? How can one regard them as mere creations of earth, wood, glue, lacquer, gold, and color? Why not contemplate the true Buddha of the Land of Ultimate Bliss in the West, with great vows and auspicious marks? If the image is not true, then the mind will not be focused.
。三昧難成。失之甚矣。蓋佛慈普遍。于無二身隨機應現。示真示化。或示形像。我眼障深。一法中見異。于佛真身而謂像耳。此像豈實像哉。如三輩接引之佛。隨其品位勝劣不同。我所見像實亦當我所見。豈佛慈不普示我以像。然見有不同。皆即彌陀一體。華嚴會上大菩薩眾。見佛廣大無量天冠莊嚴舍那之身。三乘見是王宮降生老比丘。我等凡夫故應見是土木所成。昔人刻木為母。人有借覓能形喜慍。世孝所感尚能若是。古今造像徴驗不一。光明瑞應乃至舍利水火不壞。載之傳記不可具陳。經云。佛清凈身遍一切處。一切諸法無非佛法。何特此像而非佛乎。問。離一切相即為佛。佛身尚非。何況此像。答。若一切非佛。即一切是佛。何非佛耶。若知此義則悟尊像不離愿海。具大神力能攝能受。所有一切力．無畏．不共．大慈大悲．常樂我凈．相好光明與彌陀全身等無差別。而我于中懺悔行事。當如乞人得近帝王。常懷慚戰畏愛兼抱。渴仰攝受冀求出離。況復歷劫難遇。今既遭逢。豈可輕易使勝行不進自作障難耶。又念彼佛哀憫我故。垂示像身。受我懺悔。一切重罪定得消滅。必生凈土心得歡喜。忽如天廓地清。獲得法眼。彼極樂國可如目睹。故知真像一致之說。非不甚深。學者宜盡其誠。莫生異解。
辟斷空
【現代漢語翻譯】 現代漢語譯本：三昧（Samadhi，指精神集中和統一的狀態）難以成就，失去它損失太大了。因為佛的慈悲是普遍的，對於沒有分別的眾生，佛會隨機應現各種化身，顯示真實的和變化的形象。或者示現形像。只是我們的眼睛被障礙遮蔽太深，在同一種法中看到差異，認為佛的真身只是一個雕像而已。這個雕像難道真的是雕像嗎？比如三輩往生者所見到的阿彌陀佛，隨著他們的品位高低而不同。我所見到的佛像，實際上也符合我所能見到的程度。難道是佛的慈悲不普遍，所以才向我示現佛像嗎？然而，所見到的形象各有不同，但都與阿彌陀佛的本體無二無別。在華嚴法會上，大菩薩們見到佛廣大無量，天冠莊嚴的盧舍那佛身（Vairocana，報身佛）。三乘根性的修行者見到的是在王宮降生，出家修行的老比丘形象。我們這些凡夫俗子，所以只能見到泥土木頭所造成的佛像。過去有人雕刻木像來紀念母親，有人向他借木像，木像竟然能顯現出喜怒哀樂的表情，這是世俗的孝心所感應尚且能做到這樣。古往今來，塑造佛像所出現的靈異徵兆數不勝數，例如佛像放出光明，出現吉祥的徵兆，甚至有舍利子（Sarira，佛教聖物），佛像經歷水火而不損壞等等，這些記載在傳記中，無法一一陳述。《華嚴經》說，佛的清凈身遍佈一切處，一切諸法沒有不是佛法的，為什麼偏偏認為這個佛像就不是佛呢？問：如果離開一切相就是佛，那麼佛身尚且不是真實的，更何況這個佛像呢？答：如果說一切都不是佛，那麼也可以說一切都是佛，為什麼說它不是佛呢？如果明白了這個道理，就能領悟到佛像不離阿彌陀佛的愿海，具備大神力，能夠攝受眾生。佛像所具有的一切力量、無畏、不共法、大慈大悲、常樂我凈、相好光明，與阿彌陀佛的全身沒有差別。而我在這裡懺悔修行，應當像乞丐靠近帝王一樣，常常懷著慚愧、恐懼、敬畏和愛戴的心情，渴望得到佛的攝受，希望能夠脫離輪迴。更何況經歷無數劫都難以遇到佛法，現在既然遇到了，怎麼可以輕易地讓殊勝的修行停滯不前，自己給自己製造障礙呢？又想到阿彌陀佛哀憐我，所以才垂示佛像之身，接受我的懺悔，一切深重的罪業必定能夠消滅，必定能夠往生凈土，心中充滿歡喜，忽然間就像天空開闊，大地清明一樣，獲得了法眼（Dharmacaksu，證悟真理的智慧之眼）。極樂世界可以像親眼看到一樣。所以說，真佛與佛像沒有區別的說法，並非不甚深奧。學習的人應該竭盡誠意，不要產生錯誤的理解。
辟斷空
【English Translation】 English version: Samadhi (state of mental concentration and unification) is difficult to achieve, and losing it is a great loss. Because the Buddha's compassion is universal, the Buddha responds to all beings without discrimination by manifesting various forms, showing both true and transformed images. Or showing images. It is only that our eyes are obscured by deep obstacles, seeing differences in the same Dharma, and thinking that the true body of the Buddha is just a statue. Is this statue really just a statue? For example, the Amitabha Buddha seen by those reborn in the three grades differs according to their level of attainment. The image of the Buddha that I see actually corresponds to what I am capable of seeing. Is it that the Buddha's compassion is not universal, so he only shows me an image of the Buddha? However, the images seen are different, but all are one with the essence of Amitabha Buddha. In the Huayan assembly, the great Bodhisattvas see the vast and immeasurable body of Vairocana (the Sambhogakaya Buddha) adorned with a heavenly crown. Those of the three vehicles see the image of an old Bhikkhu (monk) who was born in the royal palace and renounced the world. We ordinary beings can only see Buddha images made of clay and wood. In the past, someone carved a wooden statue to commemorate his mother, and when someone borrowed the statue, it could even show expressions of joy, anger, sorrow, and happiness. This is what worldly filial piety can accomplish. Throughout history, there have been countless miraculous signs associated with the creation of Buddha images, such as the Buddha image emitting light, auspicious signs appearing, and even Sarira (Buddhist relics) appearing, and the Buddha image remaining undamaged by water and fire. These are recorded in biographies and cannot be fully recounted. The Sutra says, 'The pure body of the Buddha pervades all places, and all dharmas are none other than the Buddha Dharma.' Why insist that this Buddha image is not the Buddha? Question: If leaving all forms is Buddhahood, then even the Buddha's body is not real, let alone this image? Answer: If you say that everything is not the Buddha, then you can also say that everything is the Buddha. Why say it is not the Buddha? If you understand this principle, you can realize that the Buddha image is inseparable from the vow-ocean of Amitabha Buddha, possessing great divine power, capable of embracing all beings. All the powers, fearlessness, unique qualities, great compassion, eternal bliss, true self, purity, and the marks and radiance of the Buddha image are no different from the entire body of Amitabha Buddha. And when I repent and practice here, I should be like a beggar approaching a king, always with a sense of shame, fear, reverence, and love, longing to be embraced by the Buddha, hoping to escape from samsara. Moreover, it is difficult to encounter the Dharma even after countless kalpas, and now that we have encountered it, how can we easily allow our superior practice to stagnate and create obstacles for ourselves? Also, thinking that Amitabha Buddha pities me, he shows the image of the Buddha to accept my repentance, and all my heavy sins will surely be eradicated, and I will surely be reborn in the Pure Land, with joy in my heart, suddenly like the sky clearing and the earth becoming clear, obtaining the Dharma eye (the eye of wisdom that sees the truth). The Pure Land of Ultimate Bliss can be seen as if with one's own eyes. Therefore, the saying that there is no difference between the true Buddha and the Buddha image is not without profound meaning. Those who study should do so with utmost sincerity and not create erroneous interpretations.
Pi Duan Kong
邪說第六
一代聖教一本于因緣正教。雖百非超脫之句。豈離因緣法哉。今時有一等斷人善根極惡闡提。不識佛祖破執除疑解粘去縛之談。隨他腳跟。妄謂除此心外諸行皆空。無佛無法。非善非惡。錯認妄識是真。謂此心外無法可得。遂即撥無因果。排斥罪福。言諸佛菩薩形像是土塊木頭。一大藏教是揩不凈故紙。一切善行功德謂言著相一路。談他之短。顯己之長。或存所參話頭。又謂不可固執。索性使人內外空索索豁達地了。即乃潛行諸惡。反謂于道無礙。自賺賺他。此等見解其類甚多。教律既不可容。一概濫入吾宗。必是波旬昔恨未消。遣來同我形服。壞我道法而無遺余。嗚呼痛哉。經云。諸佛說空法。為度于有故。若復著于空。諸佛所不化。又云。寧可說有如須彌山。不可說無如芥子許。縱證小乘空見。是大乘菩薩所棄。況佛即有顯空。空不離有。得名真空。今人說空。離有方空。空成斷見。如陷坑阱永不可出。永嘉云。棄有著空病亦然。還如避溺而投火也。善星妄說法空。寶蓮私行淫慾。皆生陷泥犁。後人不戒。復蹈其轍。盲引盲眾。師及弟子自甘沒溺。可悲甚矣。子聞父過猶尚不忍。況我釋子負出世恩。反於形象法言恣意輕毀。此人必向五無間獄大熱猛𦦨中。各各自受今日謬解之報。豈虛語哉。縱德
山．丹霞亦如文殊仗劍。一時為人破執耳。豈以此作話𣠽教授耶。佛法久住。全賴經像。形服威儀。善行乘法而已。舍是何據而得久住哉。佛說經像敬之不至尚獲大罪。況更輕毀。罪逆可知。又佛說法空。欲人體空斷惡。奈何不識佛意。而反滯空退善。豈不顛倒。又諸不善尚說無礙。不知善法何礙而欲不修。又將素食人比之牛羊。說法人叱為虛解。不知慧解如目。道行如足。無足雖見而不能行。無目雖行而不能見。以不見故必墮坑塹。以不行故奚到寶所。文殊解深。為諸佛之師。普賢行大。作群生之父。禪宗南嶽尚以不無修證為悟道入門之要旨。今人邪見若是之深。豈不速陷極苦之處。楞嚴云。自謂已足。忽有無端大我慢起心中。尚輕十方如來。何況下位聲聞．緣覺。又云。忽然歸向永滅。撥無因果。一向入空。空心現前。乃至心生長斷滅解。不禮塔廟。摧毀經像。謂檀越言。此是金銅或是土木。經是樹葉或是疊華。肉身真常不自恭敬。卻崇土木。實為顛倒。其深信者從其毀碎。疑誤眾生入無間獄。失於正受當從淪墜。世尊于妄說法空。及未得謂得。未證謂證者。預已授其入獄之記。今人豈能逃佛所記哉。
禪佛不二法門第七
唸佛法門統法界群機而無外者也。實文殊．普賢所證大人境界。與華嚴．法華
同部。味屬醍醐。永明謂。無禪有凈土。萬修萬人去。但得見彌陀。何愁不開悟。誠向上又向上一路也。今人因不遂志。乃噫云。我生平都罷了。參禪非所望。不如且唸佛。於是反怠其身。曾未深省。儻遇些些得志。無量惡作依舊現前。唸佛如此。何益之有。彼謂。參禪妙而難。如造萬間大廈。唸佛粗且易。如作一隙草窟。見地若此。饑遇王膳認作草茹。如意珠王視為魚目。可不哀哉。不知禪佛二門。發行雖異到家是同。參禪拈來即是。不著佛求。若自不具正知見。又不遇正知見人。縱不退轉。多入魔道。無佛力救護故也。唸佛一切不取。惟念彼佛。縱無正解及師友開發。但直信有佛身土。發志即生。縱滯邪小亦還於正。有彌陀願力救護故也。是名發行有異。若論法門深淺。參禪即唸佛。唸佛即參禪。禪非佛不得往生。佛非禪不得觀慧。唸佛參禪豈有二致。若知此義。當乘得志。一刀割斷。猛發大心。力行斯道。於世所有妻子寶貨頭目髓腦乃至身命。不自吝惜。決志求生。豈可不得已以最上法門作草窟魚目小道。茍且而修。可惜甚矣。若能從公。放下生大乘寶所之見。辦決定不退轉心。隨風順流更加櫓棹。何幸如之。問。佛是乾屎橛。及一棒打殺。與唸佛尊敬戀慕如何同耶。答。洪名六字。端拱太平。稍涉思惟。未免
【現代漢語翻譯】 現代漢語譯本： 同部（指與前文所說的經文屬於同一部類）。味道如同醍醐（比喻佛法至上的妙味）。永明延壽大師說：『不修禪定而修凈土，一萬個人修行，一萬個人都能往生。只要能見到阿彌陀佛（Amitabha），何愁不能開悟？』這實在是向上再向上的一條道路啊！現在的人因為不能如願，就嘆息說：『我這一輩子都完了，參禪不是我所期望的，不如就念佛吧。』於是反而懈怠自身，從未深刻反省。如果稍微遇到一些得意的事情，無數的惡行依舊會顯現出來。這樣唸佛，有什麼益處呢？他們認為，參禪精妙而困難，如同建造萬間大廈；唸佛粗淺而容易，如同建造一間簡陋的草屋。見解如果這樣，就像飢餓的人遇到國王的御膳卻認為是粗糙的草根，把如意寶珠當作魚眼睛。真是可悲啊！不知道禪宗和凈土宗，發起修行的方式雖然不同，但到達的終點是相同的。參禪當下就是，不執著于佛去求。如果自己不具備正確的知見，又遇不到具備正確知見的人，即使不退轉，也大多會進入魔道，因為沒有佛力的救護。唸佛一切都不取，只念阿彌陀佛。即使沒有正確的理解以及師友的啓發，只要直接相信有佛的身和凈土，發起志願就能往生。即使停留在邪見和小乘，也能迴歸正道，因為有阿彌陀佛的願力救護。這就是發起修行的方式有所不同。如果論法門的深淺，參禪就是念佛，唸佛就是參禪。修禪不依靠佛，就不能往生；唸佛不依靠禪，就不能獲得觀慧。唸佛和參禪難道有什麼不同嗎？如果知道這個道理，應當趁著得意的時候，一刀割斷一切煩惱，猛發大心，努力修行這個法門。對於世間所有的妻子、寶物、貨物、頭目、骨髓、腦髓乃至身命，都不吝惜，下定決心求生凈土。怎麼可能因為不得已，就把最上乘的法門當作簡陋的草屋、魚眼睛這樣的小道，茍且地修行呢？真是太可惜了！如果能夠從公心出發，放下小乘寶所的見解，辦到決定不退轉的心，順應風勢水流，更加努力地劃槳，那是多麼幸運啊！問：佛是乾屎橛（比喻不執著于佛的形象），以及一棒打殺（比喻破除對佛的執著），與唸佛的尊敬戀慕，怎麼能相同呢？答：洪名六字（指『南無阿彌陀佛』），端拱太平（比喻唸佛的功德廣大）。稍微涉入思惟分別，就難免……
【English Translation】 English version: The same collection (referring to the scriptures mentioned earlier belonging to the same collection). Its taste is like ghee (metaphor for the supreme and wonderful taste of the Buddha's teachings). Yongming Yanshou said: 'Without cultivating Chan (Zen) and cultivating Pure Land, ten thousand people practice, and ten thousand people can be reborn in the Pure Land. As long as you can see Amitabha (Amitabha), why worry about not being enlightened?' This is truly a path of going up and up! People nowadays, because they cannot get what they want, sigh and say: 'My life is over, Chan is not what I expect, I might as well recite the Buddha's name.' As a result, they slack off and never deeply reflect. If they encounter some success, countless evil deeds will still appear. What is the benefit of reciting the Buddha's name like this? They think that Chan is subtle and difficult, like building a ten-thousand-room mansion; reciting the Buddha's name is rough and easy, like building a simple thatched hut. If the view is like this, it is like a hungry person encountering the king's imperial meal but thinking it is a rough grass root, and regarding the wish-fulfilling jewel as a fish eye. How sad! They do not know that the Chan and Pure Land schools, although the ways of initiating practice are different, the destination is the same. Chan is right here and now, without clinging to the Buddha to seek. If one does not have the right knowledge and views, and does not meet someone with the right knowledge and views, even if one does not regress, one will mostly enter the demonic path, because there is no protection from the Buddha's power. Reciting the Buddha's name takes nothing else, only reciting Amitabha. Even without the right understanding and the enlightenment of teachers and friends, as long as one directly believes in the Buddha's body and Pure Land, and makes a vow, one can be reborn. Even if one stays in wrong views and the Small Vehicle, one can return to the right path, because there is the protection of Amitabha's vows. This is called the difference in the way of initiating practice. If we talk about the depth of the Dharma gate, Chan is reciting the Buddha's name, and reciting the Buddha's name is Chan. Without relying on the Buddha, one cannot be reborn in the Pure Land; without relying on Chan, one cannot obtain wisdom. Is there any difference between reciting the Buddha's name and practicing Chan? If you know this principle, you should take advantage of your success, cut off all troubles with one knife, make a great vow, and diligently practice this Dharma gate. For all the wives, treasures, goods, heads, eyes, marrow, brains, and even life in the world, do not be stingy, and be determined to seek rebirth in the Pure Land. How is it possible to reluctantly regard the supreme Dharma gate as a simple thatched hut, a small path like a fish eye, and practice it perfunctorily? What a pity! If you can be impartial, let go of the views of the Small Vehicle treasure place, have a determined and non-regressing mind, and follow the wind and current, and work harder to row the boat, how fortunate it would be! Question: The Buddha is a dried dung stick (a metaphor for not clinging to the image of the Buddha), and hitting and killing with a stick (a metaphor for breaking the attachment to the Buddha), how can it be the same as the respect and love of reciting the Buddha's name? Answer: The six characters of the Great Name (referring to 'Namo Amitabha'), are peaceful and prosperous (a metaphor for the great merits of reciting the Buddha's name). If you get involved in thinking and discrimination, you will inevitably...
勞他多口阿師種種淘汰。只如阿彌陀佛身為土。土為身。身土無礙。心境圓通。或彼或此同一受用。乃至蘊．入．界．處一切諸法。直至無上菩提。一切時一切處無障無礙。非縛非脫。縱橫逆順皆即彌陀清凈色身。尚不間于淫怒癡是梵行。塵勞儔是法侶。何特乾屎橛耶。此既是佛。何須凈地上挖肉做瘡。起度生想。于無生滅平等法中倡生倡滅。弄千般。惱一切。使平地上死人無數。咦。到者里。切忌錯會。錯會則吃我手中痛棒有分。若謂此是曹溪門下搕𢶍堆頭觸著得底。且未夢見在。問。恐不容如此計較。答。亦不外此計較。汝莫謂計較有心。計較無心。我幾曾計較來。問。早是計較了。答我適來說什麼底。問者不會。良久又問。一切是佛。糞箕苕帚皆可酬。何以乾屎橛答耶。答。一切是佛。門窗戶闥皆可問。何取佛問耶。故知問者太高。答欲破執耳。豈可謂語有不同。妄認禪佛異行哉。問。唸佛法門如此。如何得相應去。答。一聲佛一聲相應。聲聲佛聲聲相應。古宿如上淘汰。更有何不了耶。但肯發行。何慮不成。如空谷間有聲皆答。聲大大鳴。聲細細響。樂國以三輩九品攝受眾生。隨根而導。無遺機矣。能勤精進。必不唐捐。以是義故。豈特禪佛不二。舉釋迦一代化道。不出唸佛一法門矣。奉勸后賢。莫生異見。
諸佛折攝法門第八
行人聞上依正之境。了知此土實苦。彼土實樂。雖觀慧法門圓融微妙。而直見二土儼然皆即實境。非如淺信謂彼土心有則有心無則無。光影幻化虛妄不實。若具此智。不為邪解偏見諸惡知識之所迴轉。則當正觀二土苦樂凈薉。于其境上生二種心。以為方便。非此二心不能生彼。一于娑婆厭離。順釋迦所說折門。二于極樂忻樂。順彌陀所示攝門。以此二門精進修行唸佛三昧。必定成就。何謂折門。娑婆苦。無一樂。三塗日夜燒然不可堪忍。修羅忿戰。人處何安。根塵八苦交煎。因果四生升墜。時有寒暑。境是沙泥。晝夜推遷無常不住。又受身臭薉。男女異形。所需衣食艱難粗惡。壽命不永。眾苦相生。縱生天宮。報盡還歸極苦。又不知樂即是苦。親正是冤。顛倒攀緣。不求出路。從業致業。展轉不休。如是苦惱不可具陳。故當厭離也。何謂攝門。極樂寶地寶池無三惡道。莊嚴妙過十方。無寒暑晝夜推遷。無生老病死結業。純男無女。蓮華化生。衣食自然。能成法喜。壽命無量。身光莫窮。聞法音則應念知歸。睹相好而剎那悟道。如是種種快樂無量。故當忻樂也。若能日夜不休隨順佛教。於此土聲色諸境作地獄想。苦海想。火宅想。諸寶物作苦具想。飲食衣服如膿血鐵皮想。諸眷屬作夜
【現代漢語翻譯】 現代漢語譯本 諸佛折攝法門第八
修行之人聽聞了上方依報和正報的境界，完全瞭解此娑婆世界確實充滿痛苦，而極樂世界確實充滿快樂。即使觀想智慧法門圓融微妙，也能直接看到兩個國土都真實存在。不像那些淺薄的信仰者認為極樂世界是心中有則有，心中無則無，如同光影幻化，虛妄不實。如果具備這種智慧，就不會被邪知邪見和惡知識所迷惑。那麼就應當正確地觀察兩個國土的苦樂凈穢，在這些境界上生起兩種心，作為修行的方便。沒有這兩種心，就不能往生極樂世界。一是對於娑婆世界的厭離，順應釋迦牟尼佛所說的『折門』。二是對於極樂世界的欣樂，順應阿彌陀佛所示的『攝門』。以這兩種法門精進修行唸佛三昧，必定能夠成就。
什麼是『折門』呢？娑婆世界充滿痛苦，沒有一絲快樂。三惡道日夜燃燒，令人無法忍受。阿修羅互相爭鬥，人又在哪裡能得到安寧呢？六根和六塵、八種苦難交相煎熬，因果報應導致眾生在四生中輪迴升降。時而寒冷，時而炎熱，環境充滿沙土泥濘。晝夜不停地流逝，無常變化，沒有片刻的停留。又承受著身體的臭穢，男女不同的形體，所需的衣食艱難困苦。壽命不長久，各種苦難相繼產生。即使生到天宮，福報享盡后仍然要回到極苦之中。又不知道快樂即是痛苦，親近的人正是冤家，顛倒攀緣，不尋求出離之路。從業造業，輾轉不休。這樣的苦惱無法一一陳述，所以應當厭離娑婆世界。
什麼是『攝門』呢？極樂世界的寶地和寶池沒有三惡道，莊嚴美妙勝過十方世界。沒有寒冷和炎熱，沒有晝夜的推移，沒有生老病死和業力的束縛。只有男子，沒有女子，都是蓮花化生。衣食自然具備，能夠成就法喜。壽命無量，身光無邊。聽到佛法之音就能立刻明白歸宿，看到佛的相好就能剎那間領悟真道。像這樣種種快樂無量無邊，所以應當欣樂極樂世界。
如果能夠日夜不停地隨順佛教的教導，對於此娑婆世界的聲色諸境，作地獄想、苦海想、火宅想，對於各種寶物，作痛苦的刑具想，對於飲食衣服，作膿血鐵皮想，對於各種眷屬，作夜
【English Translation】 English version The Eighth Chapter on the Dharma Gate of Subduing and Gathering by All Buddhas
When a practitioner hears about the realms of the dependent and principal rewards above, they fully understand that this Saha world is indeed full of suffering, while the Land of Ultimate Bliss is indeed full of happiness. Even if they contemplate the perfect and subtle Dharma gate of wisdom, they can directly see that both lands are real. Unlike those with shallow faith who believe that the Land of Ultimate Bliss exists only if it is in their minds, and does not exist if it is not, like illusory light and shadows, unreal and false. If one possesses this wisdom, they will not be misled by wrong views and evil teachers. Then, they should correctly observe the suffering, happiness, purity, and impurity of the two lands, and generate two kinds of minds towards these realms as a means of practice. Without these two minds, one cannot be reborn in the Land of Ultimate Bliss. The first is aversion to the Saha world, in accordance with the 'Subduing Gate' taught by Shakyamuni Buddha (the historical Buddha). The second is joy and longing for the Land of Ultimate Bliss, in accordance with the 'Gathering Gate' shown by Amitabha Buddha (the Buddha of Infinite Light). By diligently practicing the Samadhi of Buddha Recitation with these two gates, one will surely achieve it.
What is the 'Subduing Gate'? The Saha world is full of suffering, without a single joy. The three evil paths burn day and night, unbearable to endure. Asuras (demigods) fight each other, where can humans find peace? The six senses and six objects, the eight sufferings, torment each other, and the karmic consequences cause beings to rise and fall in the four births. Sometimes it is cold, sometimes it is hot, and the environment is full of sand and mud. Day and night pass without stopping, impermanent and changing, without a moment of rest. Moreover, one endures the foulness of the body, the different forms of men and women, and the difficulty and coarseness of the required clothing and food. Life is not long, and various sufferings arise one after another. Even if one is born in the heavenly palaces, they will still return to extreme suffering after their blessings are exhausted. Furthermore, they do not know that happiness is suffering, and those who are close are actually enemies, clinging to inverted views, and not seeking a way out. They create karma from karma, endlessly. Such suffering cannot be fully described, so one should be averse to the Saha world.
What is the 'Gathering Gate'? The treasure land and treasure ponds of the Land of Ultimate Bliss have no three evil paths, and its adornments are more beautiful than the ten directions. There is no cold or heat, no passage of day and night, no birth, old age, sickness, death, or the bondage of karma. There are only men, no women, and all are born from lotus flowers. Clothing and food are naturally available, and one can achieve the joy of Dharma. Life is immeasurable, and the light of the body is boundless. Upon hearing the sound of the Dharma, one immediately knows where to return, and upon seeing the excellent marks of the Buddha, one instantly realizes the truth. Like this, there are countless joys, so one should rejoice in the Land of Ultimate Bliss.
If one can diligently follow the Buddha's teachings day and night, and regard the sounds and sights of this Saha world as hell, a sea of suffering, and a burning house; regard all treasures as instruments of torture; regard food and clothing as pus, blood, and iron skin; and regard all relatives as night
叉羅剎啖人鬼想。于彼佛願力國土莊嚴。唸唸稱彼理趣。生安隱想。寶所想。家業想。解脫處想。彌陀如來菩薩僧眾如慈父想。慈母想。生接引想。津樑想。怖畏急難稱名即應速來救護想。應念出離想。若於折門厭離不深。則娑婆業系不脫。若於攝門忻樂不切。則極樂勝境難躋。無發行初步。雖了觀慧之旨。但成虛解。縱慾生彼。以不忻厭無因可得。若修此二門不識觀慧。但事想故位非上輩。若能熾然忻厭圓修。觀慧既生而覆上品矣。或曰。諸緣放下。心與理會。境與神融。自然合法。何必忻厭取捨若是。答。若謂諸緣放下是道。只起一念放下心便與道反遠。鵝湖云。莫秪忘情與死心。此個難醫病最深。若還默默恣如愚。知君未解做工夫。且放下者。放下世間業緣耳。豈放下精進體道之心哉。坐在無事甲里。豈得心會境融與道合耶。若知不放下是放下。熾然忻厭取捨即不忻厭取捨。修無修。念無念。則名無功用行。無作妙心。奚難速證中道之理。又修故離斷。無修離常。斷常既離。則異乎所問而直生安樂世界。以二大士為同修。與彌陀相對。何法不可問。何行不可學。何疑不除。何求不得。則此忻厭豈不是成無上覺之大因行哉。
勸修第九
夫凈薉同心。生佛一理。諸法本等奚假勸修。其奈迷心作境。凈
【現代漢語翻譯】 現代漢語譯本：想像羅剎（Rākṣasa，惡鬼）吞噬人類的恐怖景象。對於阿彌陀佛願力所莊嚴的國土，唸唸稱念其中的理趣，生起安穩的念想、珍寶之所的念想、家業的念想、解脫之處的念想。將彌陀如來、菩薩僧眾想像成慈父、慈母，生起接引的念想、津樑（渡口）的念想。如果遇到怖畏和危難，稱念佛名，便能迅速得到救護的念想，以及應念出離娑婆世界的念想。如果對於折伏之門（厭離娑婆）沒有深刻的厭離，那麼就無法脫離娑婆世界的業力束縛；如果對於攝受之門（欣樂極樂）沒有懇切的欣樂，那麼就難以到達極樂世界的殊勝境界。沒有發行的初步，即使了達觀慧的宗旨，也只是成為虛假的理解。縱然想要往生極樂，因為沒有厭離和欣樂，也就沒有可以憑藉的因緣。如果修習這兩個法門，卻不認識觀慧，只是從事於事相上的觀想，那麼往生的品位也不會很高。如果能夠熾盛地修習欣厭二門，觀慧自然產生，而且可以上品往生。或者有人會說：『將一切因緣都放下，讓心與真理相會，境界與精神融合，自然就符合佛法，何必如此欣厭取捨呢？』回答說：『如果認為放下一切因緣就是道，那麼只要生起一個放下的念頭，心就與道相去甚遠。』鵝湖（指鵝湖寺）曾說：『不要只是忘情和死心，這種病最難醫治。如果只是默默地像個傻子一樣，就知道你還沒有懂得用功。』而且所謂的放下，只是放下世間的業緣罷了，難道要放下精進體悟佛道的心嗎？只是無所事事地坐著，怎麼能夠讓心與境界融合，與道相合呢？如果知道不放下才是真正的放下，熾盛地欣樂和厭離，取捨即是不取捨，修即是無修，念即是無念，這就叫做無功用行，無作妙心，又有什麼難以迅速證悟中道的真理呢？而且因為修習的緣故而遠離斷見，因為無修的緣故而遠離常見，斷見和常見都遠離了，那麼就不同於你所問的，而直接往生安樂世界。以觀世音菩薩和大勢至菩薩為同修，與阿彌陀佛相對，有什麼佛法不可以問，有什麼修行不可以學習，有什麼疑惑不能消除，有什麼愿求不能得到呢？那麼這欣厭二門，難道不是成就無上覺悟的重大因行嗎？
勸修第九
凈土和穢土都源於一心，眾生和佛的理體本是一致的，一切諸法的本性都是平等的，又何必勸人修習呢？只是因為迷惑於心而造作境界，凈 English version: Imagine the terrifying scene of Rākṣasas (demons) devouring humans. Towards the land adorned by Amitābha's (Infinite Light Buddha) vows, constantly recite its principles, giving rise to thoughts of peace, thoughts of a treasure place, thoughts of family, thoughts of a place of liberation. Imagine Amitābha Tathāgata (Thus Come One), Bodhisattvas (enlightenment being), and Sangha (community) as a compassionate father and mother, giving rise to thoughts of being received, thoughts of a ferry, thoughts that in fear and distress, calling upon the name will bring swift rescue, and thoughts of immediate departure from the Saha world (world of suffering). If one does not have a deep aversion to the gate of rejection (detachment from Saha), then one cannot escape the karmic bonds of the Saha world; if one does not have a sincere joy in the gate of acceptance (joy in Sukhavati), then it is difficult to reach the sublime realm of Sukhavati (Pure Land). Without the initial step of practice, even if one understands the essence of insight, it only becomes a superficial understanding. Even if one desires to be born there, without aversion and joy, there is no cause to rely on. If one cultivates these two gates without recognizing insight, only engaging in conceptual visualization, then one's rebirth will not be of a high grade. If one can fervently cultivate both aversion and joy, insight will naturally arise, and one can be reborn in the higher grades.
Someone might say, 'Let go of all conditions, let the mind meet with truth, let the realm merge with the spirit, and naturally it will accord with the Dharma (teachings), why is it necessary to have such aversion and joy, acceptance and rejection?' The answer is, 'If you think that letting go of all conditions is the path, then just by giving rise to a single thought of letting go, the mind will be far from the path.' Ehu (referring to Ehu Temple) once said, 'Do not just forget feelings and become like a dead heart, this is the most difficult disease to cure. If you are just silent and foolish, know that you have not understood how to practice.' Moreover, letting go means letting go of worldly karmic conditions, but how can one let go of the mind of diligent practice and understanding the Dharma? Sitting idly, how can the mind merge with the realm and accord with the path? If one knows that not letting go is true letting go, fervently rejoicing and detesting, accepting and rejecting is not accepting and rejecting, cultivating is non-cultivation, reciting is non-recitation, this is called effortless practice, the wonderful mind of non-action, how difficult is it to quickly realize the truth of the Middle Way? Moreover, because of cultivation, one is separated from annihilationism; because of non-cultivation, one is separated from eternalism. Since annihilationism and eternalism are both abandoned, then it is different from what you asked, and one is directly born into the Land of Bliss. With Avalokiteśvara (Bodhisattva of Compassion) and Mahasthamaprapta (Bodhisattva of Great Strength) as fellow practitioners, facing Amitābha, what Dharma cannot be asked, what practice cannot be learned, what doubt cannot be eliminated, what request cannot be obtained? Then, isn't this joy and aversion a great cause for achieving unsurpassed enlightenment?
Chapter Nine: Exhortation to Practice
The Pure Land and the impure land both originate from the mind, the principle of sentient beings and Buddhas is the same, the nature of all dharmas is equal, so why exhort people to practice? It is only because of being deluded by the mind and creating realms, pure
【English Translation】 Imagine the terrifying scene of Rākṣasas (demons) devouring humans. Towards the land adorned by Amitābha's (Infinite Light Buddha) vows, constantly recite its principles, giving rise to thoughts of peace, thoughts of a treasure place, thoughts of family, thoughts of a place of liberation. Imagine Amitābha Tathāgata (Thus Come One), Bodhisattvas (enlightenment being), and Sangha (community) as a compassionate father and mother, giving rise to thoughts of being received, thoughts of a ferry, thoughts that in fear and distress, calling upon the name will bring swift rescue, and thoughts of immediate departure from the Saha world (world of suffering). If one does not have a deep aversion to the gate of rejection (detachment from Saha), then one cannot escape the karmic bonds of the Saha world; if one does not have a sincere joy in the gate of acceptance (joy in Sukhavati), then it is difficult to reach the sublime realm of Sukhavati (Pure Land). Without the initial step of practice, even if one understands the essence of insight, it only becomes a superficial understanding. Even if one desires to be born there, without aversion and joy, there is no cause to rely on. If one cultivates these two gates without recognizing insight, only engaging in conceptual visualization, then one's rebirth will not be of a high grade. If one can fervently cultivate both aversion and joy, insight will naturally arise, and one can be reborn in the higher grades. Someone might say, 'Let go of all conditions, let the mind meet with truth, let the realm merge with the spirit, and naturally it will accord with the Dharma (teachings), why is it necessary to have such aversion and joy, acceptance and rejection?' The answer is, 'If you think that letting go of all conditions is the path, then just by giving rise to a single thought of letting go, the mind will be far from the path.' Ehu (referring to Ehu Temple) once said, 'Do not just forget feelings and become like a dead heart, this is the most difficult disease to cure. If you are just silent and foolish, know that you have not understood how to practice.' Moreover, letting go means letting go of worldly karmic conditions, but how can one let go of the mind of diligent practice and understanding the Dharma? Sitting idly, how can the mind merge with the realm and accord with the path? If one knows that not letting go is true letting go, fervently rejoicing and detesting, accepting and rejecting is not accepting and rejecting, cultivating is non-cultivation, reciting is non-recitation, this is called effortless practice, the wonderful mind of non-action, how difficult is it to quickly realize the truth of the Middle Way? Moreover, because of cultivation, one is separated from annihilationism; because of non-cultivation, one is separated from eternalism. Since annihilationism and eternalism are both abandoned, then it is different from what you asked, and one is directly born into the Land of Bliss. With Avalokiteśvara (Bodhisattva of Compassion) and Mahasthamaprapta (Bodhisattva of Great Strength) as fellow practitioners, facing Amitābha, what Dharma cannot be asked, what practice cannot be learned, what doubt cannot be eliminated, what request cannot be obtained? Then, isn't this joy and aversion a great cause for achieving unsurpassed enlightenment? Chapter Nine: Exhortation to Practice The Pure Land and the impure land both originate from the mind, the principle of sentient beings and Buddhas is the same, the nature of all dharmas is equal, so why exhort people to practice? It is only because of being deluded by the mind and creating realms, pure
薉斯分。對待相成。縛脫迥異。纏縛多劫不易覺知。故須勤勸苦海眾生求生極樂世界。行人既深知凈薉苦樂真實不謬。便當如農趨利止之不得。然農為一歲飢寒。日夜不休。經年不倦。行者超歷劫之苦。何止一歲飢寒。登九品之安。何止一年溫飽。折攝二門如金玉。砂石雖三尺。孺子必棄石求金。不勸自取。此土苦。彼土樂。此生死沉溺。彼自在解脫。亦皆孺子所能辨者。亦必舍薉求凈如救頭然。聞教便行奚待更勸。苦樂二土是佛所說。諦信不疑修則自得。今人見𦳊尿則搐鼻攢眉。嫌其臭薉欲速去。見錦綺則舒顏展笑。貪其瑩潔欲速得。暫時美惡幻境尚不能一忍而憎愛熾然。長劫極樂極苦而不速生忻厭。愚之甚。惑之深矣。又此界釋迦已滅。彌勒未生。賢聖隱伏。眾生奔波苦海。猶失父之兒。若不以極樂愿王為歸。誰為救護。神仙未離空地尚不易至三品。十善之因生三界天。自劣至優各歷多劫尤難如願。成小敗廣如海如滴。中間或遇邪惡魔黨。永退永失。敢言得出三界望四果四向。況歷信．住．行．向諸地而超此耶。若修唸佛法門。凡地不出。一生橫截三界五道。蒙佛接引得生安養。華開見佛聞法悟道。不離當念。闊步大方。供養一切三寶。教化一切眾生。彌勒生時再來此地。所有歷劫父母妻子兄弟姊妹冤親等境。諭
以道品。告以昔因。皆令證果。則其行愿豈不廣大耶。如是功德。一念失修便屬後世。豈宜自緩。況世事千端連環不斷。心則唸唸不住。身則在在無休。役我升沉。障我本性。歷劫至今曾未休息。無常遷變不可久留。縱壽百年不逾彈指。今日明日難保其存。忽然眼光落地。不覺剎那異生。隨其業因受形別類。披毛戴角著地飛空。今日見解都忘恍惚。三塗六趣飄零多劫不自知歸。縱彌勒出生而我生處何定。尚不聞父母三寶名字。況經教圓談。雖受異身保惜深重。因業致業從冥入冥。懼死貪生不異今日。若非即于當念之間。效彼先覺丈夫猛發大心。立決定志。奮揚舉鼎拔山之力。一截截斷。安能行業昭著光動人天。群有蒙恩諸佛護念。閉三惡趣。開總持門。不待娑婆報滿便得往生者也。若待處所穩便。衣食豐饒充足。香華事事稱意。思前算後卜彼良時。報盡恩冤。圓成善事。然後發行。虛空界窮。無此日矣。
寶王三昧唸佛直指上
寶王三昧唸佛直指(卷下)
勸戒殺第十
圓覺序曰。血氣之屬必有知。凡有知者必同體。以是觀之。蜎飛蠕動與十方佛圓覺妙心同一真凈。生佛既同。人雖至靈豈不亦等。共稟五行之質。同生天地之間。如虛鼠危燕之類。應乾象。肖日月。反能司人災福。焉得不及人
也。彼所以異於人者。因無始妄想惡業所牽。不覺不知改頭換面。人但業對未至耳。豈真優於彼哉。彼有報盡當爲人者。為天者。我障不識。忽爾人業報盡。反不及彼。奚謂是我食啖而定不及我乎。況昔同彼類。互為父母兄弟妻子姊妹諸親眷屬。今殺食之。即殺食先親也。佛言。一切眾生皆有佛性。以未來必成佛故。若殺之。是殺未來佛也。可不懼乎。嗟今傷殺之人。不識先因。為親之時多生違逆。從親起冤從冤結恨。冤恨連仇世世不失。相生相殺展轉不已。故梵網經禁自殺乃至教他．方便．讚歎．誓咒等殺。及因緣法業皆制永斷。此誠誡也。且彼物類性具先知。避不擇時。逃不擇處。天地寬闊儘可自養。今不能自生。兩恰相值。必入人手者。蓋先因不可逃耳。彼既不可逃。我當思痛戒。經云。假使百千劫。所作業不亡。因緣會遇時。果報還自受。故世尊示頭痛金槍之報。使人知佛尚爾。何況於人。世人平生友善。一言忤。一物負。尚結冤至死。況加白刃食其肉。可忘深恨乎。世典不合圍。不掩群。釣不網。不射宿。及聞聲不食。正與三藏教許食三凈頗同。雖不如大乘方等盡止殺業。亦止殺之漸也。止殺之漸尚有德及禽獸之譽。且枯骨無知。心猶不忍。況有命血肉同靈之物。可殺食耶。老子曰。馳騁田獵令人心發狂。
【現代漢語翻譯】 現代漢語譯本： 是的。它們之所以與人不同，是因為受到無始以來的虛妄念想和惡業的牽引，不知不覺地改變了形態和麵貌。人類只是惡業的報應尚未到來罷了，難道真的比它們優越嗎？它們有報應結束轉生為人的時候，也有轉生為天人的時候。我等因為有業障而不認識，一旦人類的業報結束，反而不如它們。怎麼能說因為我吃它們，就一定不如我呢？更何況過去我們可能同屬一類，互為父母兄弟妻子姐妹等親眷屬。現在殺害並吃掉它們，就是殺害並吃掉過去的親人啊。佛說：『一切眾生皆有佛性』，因為未來必定成佛。如果殺害它們，就是殺害未來的佛啊，怎能不感到恐懼呢？可嘆如今那些殺生的人，不認識過去的因緣，在過去作為親人的時候，多有違逆，從親情產生冤仇，從冤仇結下仇恨。冤仇和仇恨世代相連，永不消失，互相殘殺，循環往復，沒有止境。所以《梵網經》禁止自殺，乃至教唆他人、提供方便、讚歎、詛咒等殺生行為，以及與殺生相關的因緣和業力，都要永遠斷除。這實在是告誡啊！而且那些動物天性具有預知能力，躲避災禍不選擇時間，逃生不選擇地點。天地如此寬廣，完全可以自給自足。如今它們不能自己生存，恰好相遇，必定落入人的手中，這大概是過去的因緣無法逃避啊。既然它們無法逃避，我應當深思並引以為戒。經書上說：『即使經過百千劫，所造的業也不會消亡。因緣際會之時，果報終將自己承受。』所以世尊示現頭痛和被金槍刺傷的果報，使人知道即使是佛也會如此，更何況是人呢？世人平時關係友好，如果一句話不合，一件東西虧欠，尚且會結下冤仇直到死亡，更何況用刀刃殺害它們，吃它們的肉，難道可以忘記這深仇大恨嗎？世俗的典籍也有不圍獵，不捕殺成群的動物，釣魚不用網，不射殺歸巢的鳥，以及聽到動物哀鳴就不吃肉的說法，這與佛教三藏教義允許食用『三凈肉』的說法頗為相似。雖然不如大乘佛教徹底禁止殺業，但也算是逐漸停止殺戮的開端。逐漸停止殺戮尚且有恩德施及禽獸的美譽，況且面對枯骨這種沒有知覺的東西，內心尚且不忍，更何況是有生命、有血肉、有靈性的動物，怎麼可以殺害並吃掉它們呢？老子說：『縱情馳騁田獵使人心發狂。』
【English Translation】 English version: Yes. The reason they are different from humans is that they are driven by beginningless false thoughts and evil karma, unknowingly changing their form and appearance. Humans are just awaiting the arrival of the retribution for their evil deeds; are they really superior to them? They have times when their retribution ends and they are reborn as humans, and times when they are reborn as devas (heavenly beings). We are obstructed by our karmic obstacles and do not recognize this. Once the karmic retribution of humans ends, we may even be inferior to them. How can it be said that because I eat them, they are necessarily inferior to me? Moreover, in the past, we may have been of the same kind, mutually being parents, brothers, wives, sisters, and other relatives. Now, to kill and eat them is to kill and eat our former relatives. The Buddha said, 'All sentient beings have Buddha-nature,' because they will definitely become Buddhas in the future. If we kill them, we are killing future Buddhas. How can we not be afraid? Alas, those who kill living beings today do not recognize the past causes and conditions. In the past, when they were relatives, there were many instances of disobedience. From affection arose grievances, and from grievances arose hatred. Grievances and hatred are connected through generations, never disappearing, killing each other in a cycle without end. Therefore, the Brahma Net Sutra prohibits suicide, as well as instigating others, providing convenience, praising, cursing, and other acts of killing, and all causes and conditions and karmic actions related to killing must be permanently cut off. This is truly a warning! Furthermore, those creatures innately possess the ability to foresee danger, avoiding disasters without choosing the time, and escaping without choosing the place. The heavens and earth are so vast that they can completely sustain themselves. Now, they cannot survive on their own, and when they happen to meet, they inevitably fall into the hands of humans. This is probably because the past causes and conditions cannot be escaped. Since they cannot escape, I should deeply reflect and take it as a warning. The scriptures say, 'Even after hundreds of thousands of kalpas (aeons), the karma created will not perish. When the conditions meet, the consequences will be borne by oneself.' Therefore, the World Honored One (世尊 Shìzūn, another name for the Buddha) manifested the retribution of a headache and being pierced by a golden spear, so that people would know that even the Buddha is subject to karma, let alone humans. Ordinary people who are friendly in life, if there is a disagreement in one word or a debt of one thing, will still harbor resentment until death. How much more so if one kills them with a blade and eats their flesh? How can one forget this deep hatred? Secular classics also have the sayings of not hunting with encirclement, not capturing herds of animals, not fishing with nets, not shooting birds returning to their nests, and not eating meat when hearing the cries of animals. This is quite similar to the Tripitaka (三藏 Sānzàng, the three collections of Buddhist texts) teachings that allow eating 'three kinds of pure meat'. Although it is not as thorough as the Mahayana (大乘 Dàchéng, the Great Vehicle) Buddhism in completely prohibiting the karma of killing, it is still a gradual beginning to stop killing. Gradually stopping killing still has the reputation of extending kindness to birds and beasts. Moreover, facing dry bones, which are without consciousness, the heart still cannot bear it. How much more so with living beings that have life, blood, flesh, and spirit? How can one kill and eat them? Lao Tzu (老子 Lǎozi, the founder of Taoism) said, 'Riding and hunting make people's hearts go mad.'
又射飛逐走。發蟄驚棲。縱暴殺傷。非理烹宰。空中司命輕重悉記。使彼生則減紀。招不如意。死則墮獄。備受眾苦。所有刀山劍樹斬剉煎煮抽腸拔肺剝皮啖肉切骨削髓繳首挑眼焚腳燒手。諸大地獄靡不經歷。拂石塵沙無可喻其壽命。報盡復墮餓鬼于如是劫。又墮畜生。于畜生中必殺一酬一。殺心若重一報千萬乃至無盡。方與相殺之人如前相值。殺食償債錙銖無差。如先有微善得生人中。尚世世貧窮孤苦多病短命癲癇失志盲聾瘖啞疥癲癰疽膿血諸衰。百千等苦以自莊嚴。眾怨境界畢集其身。親族棄捨不可堪忍。此皆殺業既深故受如是極苦也。又異類亦有仁心。理不可殺。羔跪乳。烏返哺。有行孝之禮。犬護主。豸不屈。有忠直之能。蜂蟻君臣。鴛鴦夫婦。雁行兄弟。嚶鳴友朋。觀彼群生與人何異。人反不能推同體之慈。殺彼養己。可謂靈乎。世俗延賓及行時祭。豈無蘋藻瓜果得全齋戒。昔有屠子不肯殺。父以刀羊並子閉密室。謂不殺羊當殺汝。其子即自殺。緣是生天。于多劫中受天快樂。是知不殺之人既生善處必善其身。世世得長壽之報。又必能以德遠及子孫。今佛法欲滅。多有為佛弟子不能體佛慈悲。飲啖自若。見素食人反謗其心太毒。百般綺語訐露其過。此等惡人。天神見而怒之。其如世人得彼類已反謂之條直也
【現代漢語翻譯】 現代漢語譯本 此外，還有射殺飛禽走獸，挖掘蟄伏的動物，驚擾棲息的鳥類，放縱殘暴進行殺傷，不合情理地烹煮宰殺。空中的司命神明，對這些罪行的輕重都詳細記錄。使這些眾生死時減少壽命，招來不如意的事情；死後則墮入地獄，備受各種痛苦。所有刀山、劍樹，斬、剁、煎、煮，抽腸、拔肺，剝皮、吃肉，切骨、削髓，絞首、剜眼，焚腳、燒手等各種大地獄的刑罰，無不經歷。經歷的時間之長，就像拂去石頭上的塵土、沙粒一樣，無法比喻其壽命之長。罪報結束后，又墮入餓鬼道，經歷漫長的劫數。之後又墮入畜生道，在畜生道中必定要殺一償一。如果殺心很重，一次報應就是千萬次，乃至無窮無盡。與之前互相殘殺的人，又像之前一樣相遇，互相殺戮、吞食，償還債務，即使是極小的數目也不會有差錯。如果先前有微小的善行，得以投生為人，仍然會世世代代貧窮、孤苦、多病、短命，患有癲癇、精神失常，盲、聾、瘖啞，疥瘡、癲狂、癰疽、膿血等各種衰敗的癥狀，無數的痛苦來裝飾自己。各種怨恨的境界都聚集在他身上，親族拋棄，令人無法忍受。這些都是因為殺業太深，所以才遭受如此極端的痛苦。 此外，不同的物類也有仁慈之心，按道理是不可以殺害的。小羊跪著吃奶，烏鴉長大后反過來餵養母親，這是有行孝道的禮節。狗保護主人，獬豸寧死不屈，這是有忠誠正直的能力。蜜蜂和螞蟻有君臣之義，鴛鴦有夫婦之情，大雁有兄弟之情，鳥兒鳴叫是朋友之誼。觀察這些眾生，與人有什麼不同呢？人反而不能推及同體的慈悲之心，殺害它們來供養自己，這能算是聰明的嗎？世俗宴請賓客以及舉行時令祭祀，難道沒有蘋藻瓜果可以用來完成齋戒嗎？過去有個屠夫不願意殺生，他的父親用刀和羊把他關在密室裡，說如果不殺羊就殺你。他的兒子就自殺了，因此而昇天，在很多劫中享受天上的快樂。由此可知，不殺生的人，既然能投生到好的地方，必定能善待自身，世世代代得到長壽的果報，而且必定能以德行恩澤子孫。現在佛法將要衰滅，很多自認為是佛弟子的人，不能體會佛的慈悲，吃喝如常。看到吃素的人，反而誹謗他們心太狠毒，用各種花言巧語揭露他們的過失。這些惡人，天神見了都會憤怒。就像世人得到同類反而認為他們是正直一樣。
【English Translation】 English version Furthermore, there are those who shoot flying creatures and chase running animals, disturb hibernating creatures and startle roosting birds, indulge in violence and killing, and engage in unreasonable cooking and slaughter. The deities in the sky meticulously record the severity of these offenses. They cause these beings to have their lifespans reduced at birth, inviting undesirable circumstances; upon death, they fall into hell, enduring all kinds of suffering. They experience all the tortures of the great hells, such as knife mountains, sword trees, chopping, mincing, boiling, extracting intestines, pulling out lungs, skinning, eating flesh, cutting bones, scraping marrow, beheading, gouging out eyes, burning feet, and scorching hands. The duration of these experiences is as immeasurable as the dust and sand brushed from a stone. After the retribution is exhausted, they fall into the realm of hungry ghosts for countless eons. Then they fall into the animal realm, where they must repay each killing with a killing. If the intent to kill is strong, one retribution can lead to thousands, even endlessly. Those who previously killed each other meet again as before, killing and devouring each other, repaying debts without the slightest discrepancy. If they had slight good deeds in the past, they may be reborn as humans, but they will still be poor, lonely, sickly, short-lived, afflicted with epilepsy, mental disorders, blindness, deafness, muteness, scabies, madness, ulcers, pus, blood, and all kinds of decay, adorned with hundreds and thousands of sufferings. All realms of resentment gather upon their bodies, and their relatives abandon them, making it unbearable. All these are because the karma of killing is so deep that they suffer such extreme pain. Moreover, different species also have kindness. It is unreasonable to kill them. Lambs kneel to suckle, crows feed their mothers in return, showing filial piety. Dogs protect their masters, and獬豸(Xiezhi) do not yield, showing loyalty and integrity. Bees and ants have the righteousness of rulers and subjects, mandarin ducks have the affection of husband and wife, geese fly in formation like brothers, and birds chirp as friends. Observing these beings, how are they different from humans? Humans, on the contrary, cannot extend the compassion of shared existence, killing them to nourish themselves. Can this be considered intelligent? When worldly people entertain guests and perform seasonal sacrifices, are there no duckweed, algae, melons, and fruits that can be used to complete the vegetarian fast? In the past, there was a butcher who refused to kill. His father locked him in a secret room with a knife and a sheep, saying that if he did not kill the sheep, he would be killed. His son then killed himself and was reborn in heaven, enjoying heavenly bliss for many eons. From this, it is known that those who do not kill, since they can be reborn in good places, will surely treat themselves well, receiving the reward of longevity for generations, and will surely be able to extend their virtue to their descendants. Now that the Buddha's teachings are about to decline, many who consider themselves disciples of the Buddha cannot embody the Buddha's compassion, eating and drinking as usual. When they see vegetarians, they slander them for being too cruel, revealing their faults with all kinds of flowery words. These evil people are seen and angered by the gods. It is like worldly people obtaining those of their kind and considering them to be upright.
。子產得其所哉。齊王無傷仁術。戴記殺獸不孝。況釋氏四眾乎。楞嚴云。以人食羊。羊死為人。人死為羊。汝償我命。我償汝債。以是因緣。經百千劫常在生死。生生死死互來相啖。惡業俱生窮未來際。又偈云。若欲殺生者。應作自身觀。自身不可殺。物命無兩般。有邪人謂眾生妄生妄死。罪福本空。殺之無報。何不道我亦妄求妄食。舌味本空。食之無益。既有貪心。豈無報境。以上所述乃審己例彼。平等不殺。仁人合行之道。修唸佛三昧正欲清凈三業。解冤結。生凈土。豈可不斷殺食。于臨終時自障乎。大藏廣有教旨。三教莫不皆然。片紙豈能備引。愿聞斯義趣。體道好生。同躋仁壽。俱盡天年。免諸冤結。更能如法化人。充聖人慈濟之道。使彼己悉證慈心。必同造蓮華之域成正覺矣。
勸持眾戒第十一(皆凈業正因)
問。諸惡悉宜戒。何語之略也。答。經有具足眾戒之說。奚獨戒殺先。令斷殺庶可具眾戒耳。戒德不修。憑何立行。器貯醍醐。先滌不凈。修三昧亦如是。眾戒清凈乃可得成。縱宿業深厚不能頓斷。當方便制抑。自勸自心省身悔過。修四念處。了知世間樂少苦多。無常敗壞不久磨滅。一切諸法皆不清凈。設諸方便而使必斷。豈可隨念失宰。又世問伎能雜術乃至一切善惡能分念者。設不
【現代漢語翻譯】 現代漢語譯本：子產真是適得其所啊。齊王沒有傷害仁慈的法術。戴記殺害動物是不孝的。更何況是佛教的四眾弟子呢？《楞嚴經》說：『人吃羊，羊死後變成人；人死後變成羊。你償還我的命，我償還你的債。』因為這樣的因緣，經過百千劫，常常在生死中輪迴。生生死死，互相吞食，惡業一起產生，沒有窮盡的未來。又有偈語說：『如果想要殺生，應該作自身的觀想。自身不可殺，物命沒有兩樣。』有些邪惡的人說眾生是虛妄地生，虛妄地死，罪和福本來是空的，殺了也沒有報應。為什麼不說我也是虛妄地求，虛妄地吃，舌頭的味道本來是空的，吃了也沒有益處。既然有貪心，難道沒有報應的境界嗎？以上所說的是審視自己，以己度人，平等不殺，是仁人應該奉行的道理。修持唸佛三昧，正是爲了清凈身口意三業，解除冤仇，往生凈土。怎麼可以不斷除殺生和吃肉呢？在臨終的時候自己障礙自己嗎？大藏經里廣泛地有教誨的宗旨，儒釋道三教沒有不是這樣的。隻言片語怎麼能夠全部引用呢？希望聽聞這個道理的人，體會道的精神，愛好生命，一起達到仁慈長壽的境界，都能夠享盡天年，免除各種冤仇。更能夠如法地教化他人，充實聖人慈悲救濟的道理，使自己和他人都能證得慈悲心，必定能夠一起建造蓮花的世界，成就正覺。
勸持眾戒第十一（都是凈業的正因）
問：各種惡行都應該戒除，為什麼這裡說得這麼簡略呢？答：《經》里有具足眾戒的說法，為什麼單單戒殺放在最前面呢？讓人斷除殺生，或許就可以具足各種戒律了。戒律的德行不修，憑什麼建立修行呢？用器具裝醍醐，先要洗滌乾淨。修持三昧也是這樣，各種戒律清凈才可以成就。縱然宿世的業力深厚，不能立刻斷除，也應當方便地制止和抑制，自己勸勉自己的心，反省自身，懺悔過錯，修持四念處，瞭解世間的快樂少而痛苦多，無常敗壞，不久就會磨滅，一切諸法都是不清凈的。設定各種方便來使自己必定斷除（惡行）。怎麼可以隨著念頭失去主宰呢？又世間的技能雜術，乃至一切善惡能分辨念頭的人，即使不（去行惡），
【English Translation】 English version: Zichan truly found his place! King Qi did not harm the benevolent arts. Dai Ji's killing of animals was unfilial. How much more so for the fourfold assembly of Buddhism? The Shurangama Sutra says: 'Humans eat sheep, and when the sheep die, they become humans; when humans die, they become sheep. You repay my life, and I repay your debt.' Because of this cause and condition, for hundreds of thousands of kalpas, they are constantly in the cycle of birth and death. Birth after birth, death after death, they devour each other, and evil karma arises together, without an end in the future. There is also a verse that says: 'If you want to kill living beings, you should contemplate your own body. Your own body cannot be killed, and the lives of beings are no different.' Some evil people say that sentient beings are born and die falsely, and that sin and merit are originally empty, so there is no retribution for killing. Why not say that I also seek and eat falsely, and that the taste of the tongue is originally empty, so there is no benefit in eating. Since there is greed, how can there be no realm of retribution? What has been said above is to examine oneself and compare oneself to others, to not kill equally, and is the path that benevolent people should follow. Cultivating the Samadhi of Mindfulness of Buddha is precisely to purify the three karmas of body, speech, and mind, to resolve grievances, and to be reborn in the Pure Land. How can one not cut off killing and eating meat? At the time of death, will one not obstruct oneself? The Great Treasury Sutra widely contains the tenets of the teachings, and all three religions of Confucianism, Buddhism, and Taoism are like this. How can a single piece of paper fully quote them? I hope that those who hear this meaning will understand the spirit of the Tao, love life, together attain the realm of benevolence and longevity, all be able to enjoy their natural lifespan, and be free from all grievances. Furthermore, they can teach others according to the Dharma, fulfill the sage's path of compassion and salvation, so that both oneself and others can attain compassionate hearts, and surely be able to build the world of lotus flowers together and attain perfect enlightenment.
Chapter Eleven: Encouraging the Upholding of the Precepts (All are the Proper Cause of Pure Karma)
Question: All evil deeds should be abstained from. Why is it said so briefly here? Answer: The Sutra speaks of fully possessing all the precepts. Why is the precept against killing placed first? Causing people to cut off killing may perhaps allow them to fully possess all the precepts. If the virtue of the precepts is not cultivated, what can one rely on to establish practice? To use a vessel to store ghee (clarified butter), one must first wash away the impurities. Cultivating Samadhi is also like this; only when all the precepts are pure can it be accomplished. Even if the karma from past lives is deep and cannot be cut off immediately, one should skillfully restrain and suppress it, encourage one's own mind, examine oneself, repent of one's faults, cultivate the Four Foundations of Mindfulness, and understand that there is little happiness and much suffering in the world, that it is impermanent and decaying, and will soon be worn away, and that all dharmas are impure. Establish all kinds of skillful means to ensure that one will definitely cut off (evil deeds). How can one lose control over one's thoughts? Furthermore, worldly skills, miscellaneous arts, and even all good and evil people who can distinguish thoughts, even if they do not (engage in evil),
屏去。何能一心三昧。不一往生。何由眾生。無明業識遍周法界。茍起一念世心。便被如是等塵勞魔黨牽拽將去。全身陷沒求出無期。魚雖逸。一絲可系。害非不大也。心念尚爾。況身行哉。修三昧如箭取的。不待報盡便欲跳出稠林決生凈土。豈可失戒攀緣志行因循使更入惡道。若聞之不戒。臨終無驗。莫謂佛力無感應也。
勉起精進力第十二
精進者。不為世間八風所退。不為身心異見大小病緣而怠其行也。行人慾入三昧。于中或被一切強軟二魔內外惑亂。當堅強其志。重加精進。如金剛幢不可摧毀。如須彌盧不可搖動。如大海眾毒莫壞。假使佛云汝不得生。即當答言。我先受釋迦佛記。一切眾生皆當發願愿生彼國。尚不間於十惡五逆。我不造五逆。數過十念。必當得生。佛豈自誑肯違本願。況十方諸佛示廣長舌證明斯事。故必求生不退轉也。是為行人金剛延幢勇健之力。佛記尚不退其初志。況天魔惡黨水火盜賊強邪境界及妻妾情愛而能動我行愿哉。或曰。世人修而不得生。何耶。答。見異而行不莊也。然則虛喪其功耶。答。亦必承彌陀願力。今世不生二世必生。二世不生三世必生。一念歸向當來定得往生。是名皆不退轉。但枉受多劫輪迴之苦。故須一生取決。豈可自二其志墮在他世往生者乎。若宿業
所使。願行有虧。當一心誦㧞一切輕重業障得生凈土陀羅尼。持一遍即滅身中一切五逆十惡等罪。持十萬即得不廢忘菩提心。持二十萬即感菩提芽生。持三十萬阿彌陀佛常住其頂決生凈土。此咒世本音聲句讀多訛。近代三藏法師沙羅巴所譯最詳要。故宜誦之為正行直指。咒曰。
奈麻辣怛納 特啰耶也 奈麻阿哩也 阿彌打䟦也 怛達哿怛也 阿羅喝帝 三迷三不達也 怛的也撻 唵 阿彌哩帝 阿彌哩打 嗢巴偉 阿彌哩打 三巴偉 阿彌哩打 葛哩比 阿彌哩打 薛帝 阿彌哩打 帝際 阿彌哩打 韋羯蘭帝 阿彌哩打 韋羯蘭帝 哿彌你 阿彌哩打 哿哿奈 羯哩帝葛哩 阿彌哩打 頓度比 蘇哇哩 薩哩哇 阿勒撻 薩怛你 薩哩哇 哿哩麻 吉哩舍 吉哩也 葛哩 莎喝(與奈同音)
亦名無量壽如來根本真言。誦得大精進。速生凈土。
正行第十三
上皆圓妙求生之方。未為正行。行者發志必使入于道場。先觀我及盡虛空界一切眾生。常在生死大海歷劫不休。飄零沉溺於六道中。無歸無救。若不令其普脫。何名正行。於是等觀冤親之境。起大悲心如虛空量廣大普覆。又念我身瘡疣冤業苦聚。若不以此佈施眾生等修三昧令彼解脫。則違佛教誡。違我本願。眾生受苦甚可悲愍。我今
【現代漢語翻譯】 現代漢語譯本： 如果（因為）所做的事情，願力和修行有所虧欠，應當一心誦持『拔一切輕重業障得生凈土陀羅尼』。持誦一遍就能滅除身上一切五逆（殺父、殺母、殺阿羅漢、破和合僧、出佛身血）十惡（殺生、偷盜、邪淫、妄語、兩舌、惡口、綺語、貪慾、嗔恚、邪見）等罪。持誦十萬遍就能得到不忘失菩提心的功德。持誦二十萬遍就能感得菩提芽生長。持誦三十萬遍，阿彌陀佛（Amitabha）常住在他的頭頂，必定往生凈土。這個咒語世間流傳的版本，音聲和句讀有很多訛誤。近代三藏法師沙羅巴（Saropa）所翻譯的最為詳細重要，所以應該誦持這個版本作為正行，直接指向（凈土）。咒語如下：
奈麻辣怛納 怛啰耶也 奈麻阿哩也 阿彌打䟦也 怛達哿怛也 阿羅喝帝 三迷三不達也 怛的也撻 唵 阿彌哩帝 阿彌哩打 嗢巴偉 阿彌哩打 三巴偉 阿彌哩打 葛哩比 阿彌哩打 薛帝 阿彌哩打 帝際 阿彌哩打 韋羯蘭帝 阿彌哩打 韋羯蘭帝 哿彌你 阿彌哩打 哿哿奈 羯哩帝葛哩 阿彌哩打 頓度比 蘇哇哩 薩哩哇 阿勒撻 薩怛你 薩哩哇 哿哩麻 吉哩舍 吉哩也 葛哩 莎喝(與奈同音)
也叫做無量壽如來（Amitayus Tathagata）根本真言。誦持得到大精進，迅速往生凈土。
正行第十三
以上都是圓滿微妙的求生（凈土）的方法，還不能算是正行。修行人發願立志，必須使自己進入道場。首先觀想我和盡虛空界的一切眾生，常常在生死大海中經歷劫數而不停歇，飄零沉溺於六道之中，沒有歸宿，沒有救助。如果不讓他們普遍解脫，怎麼能叫做正行呢？於是在平等看待冤親的境界中，生起大悲心，像虛空一樣廣大普遍覆蓋。又想到我的身體是瘡痍、冤業、痛苦的聚集。如果不以此佈施眾生，修習三昧使他們解脫，就違背了佛教的教誡，違背了我最初的誓願。眾生受苦實在可悲可憫，我現在
【English Translation】 English version: If, due to actions performed, vows and practices are deficient, one should single-mindedly recite the 『Dhāraṇī for Eradicating All Light and Heavy Karmic Obstacles and Attaining Birth in the Pure Land』. Reciting it once eradicates all heinous sins such as the Five Rebellious Acts (killing one's father, killing one's mother, killing an Arhat, causing disunity in the Sangha, shedding the blood of a Buddha) and the Ten Evil Deeds (killing, stealing, sexual misconduct, false speech, divisive speech, harsh speech, idle chatter, greed, hatred, and wrong views). Reciting it 100,000 times obtains the merit of not forgetting the Bodhi mind. Reciting it 200,000 times causes the sprout of Bodhi to grow. Reciting it 300,000 times, Amitabha Buddha (Amitabha) constantly dwells on the crown of one's head, ensuring birth in the Pure Land. The versions of this mantra circulating in the world have many errors in pronunciation and phrasing. The translation by the Tripiṭaka Master Saropa (Saropa) of recent times is the most detailed and important, so it is appropriate to recite this version as the correct practice, directly pointing to (the Pure Land). The mantra is as follows:
Namo Ratna Trayāya Namaḥ Ārya Amitābhāya Tathāgatāya Arhate Samyaksaṃbuddhāya Tadyathā Oṃ Amṛte Amṛtodbhave Amṛta Saṃbhave Amṛta Garbhe Amṛta Siddhe Amṛta Teje Amṛta Vikrānte Amṛta Vikrānta Gāmini Amṛta Gagana Kīrtī Kare Amṛta Dundubhi Svāre Sarva Artha Sādhani Sarva Karma Kleśa Kṣayaṃ Kari Svāhā (pronounced like 'Nai')
It is also called the Root Mantra of Amitayus Tathagata (Amitayus Tathagata). Reciting it obtains great diligence and swift birth in the Pure Land.
Correct Practice Thirteenth
The above are all perfect and wonderful methods for seeking birth (in the Pure Land), but they are not yet considered the correct practice. The practitioner who makes a vow and aspiration must ensure that they enter the Maṇḍala. First, contemplate that I and all sentient beings in the boundless realm of space are constantly in the great ocean of birth and death, experiencing kalpas without ceasing, drifting and sinking in the six realms, without refuge, without salvation. If we do not enable them to universally liberate, how can it be called the correct practice? Therefore, in equally regarding the realms of enemies and loved ones, generate great compassion, as vast and universally covering as space. Furthermore, contemplate that my body is a collection of sores, karmic debts, and suffering. If I do not use this to give to sentient beings and cultivate Samadhi to liberate them, then I would be violating the Buddha's teachings and violating my original vow. The suffering of sentient beings is truly pitiable and worthy of compassion. I now
發心如師王出窟。不求伴侶不求護助。顰呻哮吼摧伏一切。定不為弊魔惡黨退轉。如是大心既立。然後審古賢唸佛正行。擇自然寂靜非曾薉染之地。所費盡己所有乃可丐人。如法建立道場極令嚴凈。供事畢備皆令瑩凈微妙。無始所有一切善根普為眾生迴向凈土莊嚴行愿。若不如是迴向生因。奚得於是。三心圓發五體投誠。觀佛相好胡跪合掌。運心普緣無邊剎海一切眾生及我此身。自昔至今流浪不返深為可痛。涕淚悲泣求佛垂慈。不覺身如大(如字)山崩。歸命三寶。手擎香華。想遍法界敬禮投誠。剖腹洗腸發露過罪。晝夜六時剋期練行。或障深未感。至死為期。于中不得剎那念世五欲。如是若不往生。佛是大妄語者。故此三昧其神若是。諸佛所贊。諸聖同遵。三昧儀軌惟慈雲得中。宜熟味之。此是第一上行。境界甚深。學者于中當竭其力不可舍此趨彼也。若根機不等。勝行難全。亦必處於凈室。使內外肅清。隨意立行禮佛懺悔。日定幾陳。精進一心誓不中悔。或專誦經。或專持咒。或但執持名號。若得見好相即知罪滅緣深。經謂不可以少善根福德因緣得生彼國。聞說阿彌陀佛。執持名號一日乃至七日一心不亂即得往生。故知執持名號即是多善根多福德之因緣也。又有未能盡斷世緣亦修世善。于極樂國諦信不疑。唸唸戀
【現代漢語翻譯】 現代漢語譯本：發菩提心就像獅子王出洞一樣。不尋求同伴，也不尋求保護和幫助。它以威嚴的吼叫聲摧伏一切，決不會因為邪魔惡黨的干擾而退轉。像這樣的大心一旦確立，然後就要審慎地學習古代賢者唸佛的正行。選擇自然寂靜、未曾被污染的地方。花費自己所有的財物，甚至可以乞討他人，如法建立道場，務必使其極其莊嚴清凈。供養的物品都要完備，並且使其瑩潔清凈微妙。將無始以來所擁有的一切善根，普遍地為眾生迴向，以莊嚴凈土的行愿。如果不如是迴向，又怎麼能得到往生的原因呢？ 以至誠懇切的三心，圓滿地發起，五體投地，觀想佛的相好光明，胡跪合掌。運心普緣無邊剎海的一切眾生以及我此身。自從過去到現在，流浪生死，不能返回，實在令人悲痛。涕淚悲泣，祈求佛陀垂慈。不覺身體如大山崩塌一般，歸命三寶。手擎香華，想像遍滿法界，恭敬禮拜，投誠懺悔。剖腹洗腸，發露過去的罪過。晝夜六時，刻期精進修行。如果業障深重，未能感應，就以至死為期。在這期間，不得剎那間思念世間的五欲。如果這樣還不能往生，佛就是說大妄語的人。所以這種三昧，它的神力就是這樣。諸佛所讚歎，諸聖同遵行。三昧的儀軌，只有慈雲法師的闡釋最為得當，應該仔細體會。這是第一殊勝的修行，境界非常深奧。學習的人應當竭盡全力，不可捨棄這個而趨向其他。如果根機不等，殊勝的修行難以完全做到，也必須處於清凈的房間，使內外肅清。隨意立下修行的功課，禮佛懺悔，每日規定多少，精進一心，發誓不中途後悔。或者專心誦經，或者專心持咒，或者只是執持名號。如果得到好的感應，就知道罪業消滅，因緣深厚。《阿彌陀經》說，不可以少善根福德因緣得生彼國。聞說阿彌陀佛，執持名號一日乃至七日，一心不亂，即可往生。所以知道執持名號就是多善根多福德的因緣。 又有未能完全斷絕世間緣分，也修習世間善事的人，對於極樂世界，真誠地相信，毫不懷疑，念念不忘。
【English Translation】 English version: Generating the Bodhi mind is like the Lion King emerging from its cave. It seeks neither companions nor protection or assistance. With a majestic roar, it subdues everything, and it will never retreat due to the interference of demons and evil parties. Once such a great mind is established, then one must carefully study the correct practice of Buddha-recitation of the ancient sages. Choose a place that is naturally quiet and has never been defiled. Spend all of one's possessions, and even beg from others, to establish a Dharma practice place according to the Dharma, making sure it is extremely solemn and pure. The offerings should be complete and made sparkling clean and subtle. Dedicate all the good roots one has possessed since beginningless time universally for the sake of all sentient beings, with the vows and practices to adorn the Pure Land. If one does not dedicate in this way, how can one obtain the cause of rebirth? With the three sincere minds, generate them completely, prostrate with the five limbs touching the ground, contemplate the auspicious marks and light of the Buddha, kneel with the right knee and join the palms. Direct the mind to universally connect with all sentient beings in the boundless ocean of lands and this body of mine. Since the past until now, wandering in samsara, unable to return, is truly painful. Weeping with tears, pray for the Buddha's compassion. Unconsciously, the body feels like a great mountain collapsing, taking refuge in the Three Jewels. Holding incense and flowers in hand, imagine them filling the entire Dharma realm, respectfully bowing, surrendering and repenting. Open the abdomen and wash the intestines, confessing past transgressions. Practice diligently six times day and night, setting a deadline. If karmic obstacles are deep and one has not yet received a response, then set the deadline as death. During this time, one must not for a moment think of the five desires of the world. If one still cannot be reborn in this way, then the Buddha is a great liar. Therefore, this Samadhi, its power is like this. Praised by all Buddhas, followed by all sages. The ritual guidelines of the Samadhi, only Master Ciyun's explanation is the most appropriate, and should be carefully understood. This is the first supreme practice, the realm is very profound. Those who study should exert all their strength and not abandon this and turn to others. If the capacities are unequal, and the supreme practice is difficult to fully accomplish, one must also be in a clean room, making the inside and outside solemn and pure. Freely establish the practice schedule, bowing to the Buddha and repenting, setting a fixed amount each day, diligently with one mind, vowing not to regret halfway. Or focus on reciting scriptures, or focus on chanting mantras, or simply uphold the name. If one obtains a good response, then one knows that the sins are extinguished and the karmic connection is deep. The Amitabha Sutra says that one cannot be born in that country with few good roots, blessings, causes, and conditions. Hearing of Amitabha Buddha (Amitabha: Infinite Light Buddha), upholding the name for one day to seven days, with one mind unperturbed, one can be reborn. Therefore, know that upholding the name is the cause of many good roots and many blessings. There are also those who have not completely severed worldly ties and also cultivate worldly good deeds, for the Land of Ultimate Bliss (Sukhavati: Land of Ultimate Bliss), they sincerely believe without doubt, constantly thinking of it.
慕。不忘於前行門隨意修習。四威儀內以此為歸。觸境達彼淵源。臨事力行方便。臨命終時必生彼也。然諸行不同。法力本等。但存心緩速。故佛應遲疾。學者不可不知。又有慈雲十念法門。每晨盥漱。靜處面西修行。此往生初因。必不可失。或曰。如何用心得不散亂。答。能運身口之念。毋論其散。但不間斷。自能一心。亦可即名一心。惟行之不休為度。固不必憂散亂矣。如母喪愛子。龍失命珠。不期心一而自一。豈制之令一也。心不可制。實在行人勤怠耳。
客途所修三昧第十四
有客作禮而問曰。餘生晚。機鈍寡聞。自昔至今竛竮湖海。處靜進功。量力未得。若即旅次不假道場。六時三業皆可奉行。伏願弘慈曲垂方便。答世。人慾修三昧必百事具足然後發行。今子之志㧞乎類矣。唸佛三昧普攝群機。四威儀中皆為道用。子若力行。最初當立不欺心。藏德露玭。慎毋矜耀。從腳跟下便內外穩當。熟讀凈土經咒懺法極令通利。習所行威儀使端莊雅重。乃如前說起真信心。運大悲智。普為眾生。如理觀察二土凈薉。苦樂兩報實可厭忻。清凈身心隨分凈服。於六齋日具蕞爾香華供三寶前。拜跪稽顙。立廣大愿。在處生世以此為歸。更不中悔。是日為始至形壽盡。每日六時修行此法。香燈有無毋固必矣。問。
【現代漢語翻譯】 現代漢語譯本：
應慕。不要忘記在日常行為中隨意修習唸佛法門。將所有行為都以此為最終歸宿。在接觸事物時，通達唸佛的深遠意義。遇到事情時，盡力實行種種方便法門。這樣，臨終時必定能往生西方極樂世界。然而，各種修行方法不同，但佛法的力量本質上是相同的。只是因為用心有快慢，所以佛的應化有遲疾。學佛的人不可不知這一點。還有慈雲懺主提倡的十念法門，每天早晨洗漱完畢后，在安靜的地方面向西方修行。這是往生的最初因緣，一定不能失去。有人問：『如何用心才能不散亂？』回答說：『能夠運用身口意去念佛，不必顧慮是否散亂。只要不間斷，自然能夠達到一心不亂。也可以說這就是一心。關鍵在於堅持不懈地修行，不必擔心散亂。』就像母親失去了心愛的兒子，龍失去了珍貴的寶珠一樣，不用刻意追求一心，自然就能達到一心。難道是強迫就能達到一心嗎？心是無法強迫的，關鍵在於修行人是否勤奮努力。 客途所修三昧第十四
有位客人行禮后問道：『我出生較晚，根器遲鈍，見識淺薄。從過去到現在，一直漂泊在江湖上，想要在安靜的地方精進修行，但能力不足。如果能在旅途中不依靠道場，在一天中的任何時間、通過身口意三業來奉行佛法，那就太好了。希望您能慈悲地給予方便。』回答說：『世人想要修習三昧，總想著必須萬事俱備才能開始修行。現在你的志向超越了常人。唸佛三昧能夠普遍接引各種根器的眾生，在行住坐臥中都可以用來修行。你如果能努力實行，首先應當樹立不欺騙自己的心，將美德藏於內心，將才華顯露于外，切記不要驕傲自誇。從腳下開始，就要做到內外穩妥。熟讀凈土經典、咒語和懺悔法門，務必做到精通流暢。學習所修行的威儀，使其端莊雅正。然後像前面所說的那樣，生起真正的信心，運用大慈悲和大智慧，普遍地為眾生著想。如理如實地觀察凈土和穢土，對於苦樂兩種果報，確實應當厭惡和欣喜。保持身心清凈，根據自己的能力穿著乾淨的衣服。在六齋日準備簡單的香花供養在三寶面前，拜跪叩頭，立下廣大的誓願，無論在何處轉生，都要以此為最終歸宿，不再後悔。從這一天開始，直到壽命終結，每天六個時辰都修行這個法門。香和燈的有無，不必強求。』問：』
【English Translation】 English version:
We should admire and not forget to casually practice the recitation of Buddha's name in our daily lives. Take all actions as the ultimate refuge. When encountering things, understand the profound meaning of reciting Buddha's name. When facing matters, strive to practice various expedient methods. In this way, one will surely be reborn in the Western Pure Land at the time of death. However, although the various methods of practice are different, the power of the Buddha's teachings is essentially the same. It is only because the mind is used at different speeds that the Buddha's manifestations are sometimes quick and sometimes slow. Those who study Buddhism must know this. There is also the Ten Recitation Method advocated by Master Ciyun. Every morning after washing, practice facing west in a quiet place. This is the initial cause for rebirth, and it must not be lost. Someone asked, 'How can I use my mind to avoid distraction?' The answer is, 'If you can use your body, speech, and mind to recite the Buddha's name, don't worry about whether you are distracted. As long as you don't interrupt, you will naturally be able to achieve single-mindedness. You can also say that this is single-mindedness. The key is to practice diligently and continuously, without worrying about distraction.' It's like a mother losing her beloved son, or a dragon losing its precious pearl. Without deliberately seeking single-mindedness, it will naturally be achieved. Can single-mindedness be forced? The mind cannot be forced; the key lies in the practitioner's diligence and effort. The Fourteenth Chapter: Samadhi Practiced on the Road
A guest bowed and asked, 'I was born late, and my faculties are dull and my knowledge is shallow. From the past until now, I have been wandering in the world. I want to diligently practice in a quiet place, but my ability is insufficient. If I could practice the Dharma on the road without relying on a monastery, using my body, speech, and mind at any time of the day, that would be great. I hope you can compassionately provide a convenient method.' The answer is, 'People who want to practice samadhi always think that everything must be ready before they can begin to practice. Now your aspiration surpasses ordinary people. The Samadhi of reciting the Buddha's name can universally receive all kinds of beings, and it can be used for practice in walking, standing, sitting, and lying down. If you can diligently practice, you should first establish a mind that does not deceive yourself, hide virtue within, and reveal talent without, and remember not to be proud or boastful. Starting from your feet, you must be stable both internally and externally. Read the Pure Land scriptures, mantras, and repentance methods thoroughly, and be sure to be proficient and fluent. Learn the deportment of practice, making it dignified and elegant. Then, as mentioned earlier, generate true faith, use great compassion and great wisdom, and universally think of all beings. Observe the Pure Land and the defiled land in accordance with the truth, and truly abhor and rejoice in the two kinds of karmic retributions of suffering and joy. Keep your body and mind pure, and wear clean clothes according to your ability. On the six fast days, prepare simple incense and flowers to offer before the Three Jewels, bow and prostrate, and make great vows. Wherever you are reborn, take this as your ultimate refuge and never regret it. Starting from this day until the end of your life, practice this method for six periods every day. Whether or not there is incense and lamps, do not insist on it.' Question:'
三昧一心。人事萬緒。如何修行不相妨礙。答。如鳥入籠。身在籠。心憶園林。兩不妨礙。籠系身不能系彼求出之心。事拘身不能拘我願往之志。三界如籠。此身如鳥。求出即愿往園林。乃凈土也。故知妄緣萬緒不礙真心。日三夜三若有像處。或自有像隨身。當口誦身禮。或默誦身禮。如無佛像或對經卷。或面西遙禮。或除東向隨方修禮。若在道登舟及治身動用之事不可撥置。則佛事世事同運。念此世務本為養身。我身行道。世務即與三昧同體。問。心無二用。如何二事同運。答。一心不妨眼見耳聞身作心憶。應用無盡何止二事。便就動用中一心誦小彌陀經一卷。或上品。或楞嚴勢至章。及誦凈土咒或三或七至百多遍。又稱佛號或三五百至千。為入懺佛事。迴向已方入懺。隨其文義節段。想我身恭對凈土佛前。或形像佛前。跪拜瞻繞一一明瞭。不使昏亂。禮畢觀白毫相等。量時而止。如前誦經咒佛號迴向。此想禮與前道場行法同。但身禮異耳。其音隨人境好惡而輕重之。當令聲默相半沉大雅重。俾兩肩隱聞。切不可與人多語。先於佛前燒香一炷。或拈物為香。至時但運想耳。余時宜獨坐獨行。遠離喧雜及聚首閑談戲謔侮弄哂笑歌嘆吟詠筆硯。使人忘失正念等事。夜中人定境寂。用功正宜不同。生死事大豈隨懈怠而恣睡
【現代漢語翻譯】 現代漢語譯本 問：三昧（Samadhi，指心專注一境的狀態）一心，人事萬緒，如何修行才不會互相妨礙？ 答：好比鳥被關在籠子里，身在籠中，心卻嚮往園林，這兩者並不妨礙。籠子束縛了身體，卻無法束縛它想要飛出去的心。事務拘束了身體，卻無法拘束我想要往生凈土的志向。三界（指欲界、色界、無色界）如同籠子，這個身體如同鳥兒，想要飛出去，就是想要往生園林，也就是凈土。 所以要知道，妄想雜念並不會妨礙真心。每天早中晚三次，如果能找到佛像，或者自己有隨身攜帶的佛像，就應當口誦經文，身體禮拜，或者默誦經文，身體禮拜。如果沒有佛像，可以面對經卷，或者面向西方遙拜，或者除了面向東方外，隨意選擇方向修習禮拜。如果在路上、船上，或者處理身體的動用之事，不能放下，那麼佛事和世事可以同時進行。想著這些世間事務本來是爲了養活身體，而我的身體是爲了修行，那麼世間事務就與三昧融為一體。 問：心沒有兩種用途，如何能同時進行兩件事？ 答：一心不妨礙眼睛看、耳朵聽、身體做、心裡想。心的應用是無窮無盡的，豈止是兩件事？可以在行動中一心誦讀《小彌陀經》一卷，或者誦讀《楞嚴經·勢至圓通章》，以及誦唸凈土咒，或者三遍、七遍，甚至上百遍。又稱念佛號，或者三百五百聲，甚至上千聲，作為入懺的佛事。迴向之後才開始入懺，隨著經文的意義和段落，想像我的身體恭敬地面對凈土的佛前，或者形像佛前，跪拜瞻仰，一一分明，不使昏亂。禮拜完畢，觀想白毫相等等，根據時間長短而停止。像之前一樣誦經、持咒、唸佛號、迴向。這種觀想禮拜與之前的道場行法相同，只是身體禮拜的方式不同而已。聲音的大小隨著個人所處的環境好壞而輕重調節，應當使聲音和默唸各佔一半，沉穩而莊重，使兩肩隱約聽到。切記不要與人多說話。先在佛前燒香一炷，或者用其他物品代替香，到時只要在心中觀想即可。其餘時間宜獨自坐著或行走，遠離喧鬧雜亂以及聚在一起閑談、戲謔侮弄、哂笑歌嘆、吟詠筆硯等使人忘失正念的事情。夜晚人靜境寂，正是用功的好時機，生死事大，怎能隨著懈怠而放縱睡眠呢？
【English Translation】 English version Question: With Samadhi (state of concentrated mind) being a single-minded focus, and worldly affairs being myriad, how can one practice without them hindering each other? Answer: It is like a bird in a cage. Its body is in the cage, but its mind longs for the garden. These two do not hinder each other. The cage confines the body, but it cannot confine the heart that seeks to escape. Affairs confine the body, but they cannot confine my aspiration to be reborn in the Pure Land. The Three Realms (desire realm, form realm, formless realm) are like a cage, and this body is like a bird. Seeking to escape is aspiring to be reborn in the garden, which is the Pure Land. Therefore, know that deluded thoughts and myriad affairs do not hinder the true mind. Three times a day and three times a night, if you can find a Buddha image, or if you have a Buddha image with you, you should recite the scriptures and prostrate, or recite silently and prostrate. If there is no Buddha image, you can face the scriptures, or bow remotely to the West, or choose any direction other than East to practice bowing. If you are on the road, on a boat, or handling bodily affairs that cannot be put aside, then Buddhist practice and worldly affairs can be carried out simultaneously. Think that these worldly affairs are originally for nourishing the body, and my body is for practicing the Way, then worldly affairs become one with Samadhi. Question: The mind has no dual uses, how can two things be done simultaneously? Answer: A single mind does not hinder the eyes from seeing, the ears from hearing, the body from acting, and the mind from thinking. The applications of the mind are endless, how can it be limited to only two things? You can recite one volume of the 'Small Amitabha Sutra' with a focused mind while engaged in activities, or recite the 'Great Strength Bodhisattva's Chapter on Perfect Penetration' from the Shurangama Sutra, and recite the Pure Land Mantra, either three times, seven times, or even hundreds of times. Also, recite the Buddha's name, either three hundred, five hundred, or even a thousand times, as a Buddhist practice for entering repentance. After dedicating the merit, then begin the repentance practice, following the meaning and sections of the text, imagine my body respectfully facing the Buddha in the Pure Land, or before a Buddha image, kneeling, bowing, and circumambulating, each clearly and distinctly, without confusion. After the bowing is completed, contemplate the white hair mark, etc., and stop according to the amount of time available. Like before, recite the scriptures, mantras, Buddha's name, and dedicate the merit. This contemplation and bowing is the same as the previous practice in the Dharma assembly, only the manner of bodily prostration is different. The volume of the sound should be adjusted according to the goodness or badness of the environment, and the sound and silence should be half and half, steady and dignified, so that the shoulders can faintly hear it. Be sure not to talk too much with others. First, burn a stick of incense before the Buddha, or use other objects to represent incense, and at that time, just contemplate it in your mind. At other times, it is advisable to sit or walk alone, staying away from noisy disturbances and gatherings for idle talk, jesting, teasing, mocking, singing, sighing, reciting, writing, etc., which cause people to forget right mindfulness. In the stillness of the night, when people are settled, it is the right time to exert effort. The matter of life and death is great, how can one indulge in sleep due to laziness?
眠。縱寒暑之極。慎勿脫衣。法服數珠宜置近處。手巾凈水不離坐隅。或有所需皆應預備。又應觀彼信根厚薄。不惱他人。不使人厭。於此無礙。則當微出其聲如琴如瑟。細而沉重。大而不雌。使天神歡喜。鬼畜聞聲。其功彌深。或在船及他家卑隈處。皆當察境察人。一心精進方便宛轉以竭其行。切不可於中起人之過彰人之惡。又不可盡人之歡傾人之美。時閑處便而有他事異人為礙者。亦當擇僻處端坐面西合掌至膺。聲嘿隨宜。如前想禮。又作務時一句一拜未圓。事訖。身閑當身禮圓滿。佛前禮時忽有他事急為。一句一拜未圓。當隨作處想禮圓滿。切不可入懺未多而重起懺。又想禮蓋不得已。不可暇時亦想禮。又不可想禮于作務時而閑時反虛擲也。淺信人不可遽然勸修。深信人不可不密啟之使其自肯。又不可使功歸己。如春育物不見其功。依道場修。順中易行。從客中修。逆中易行。逆中易行其功益著。問。想與身同否。答。意為身口之主。主既注想。焉得不及身口。如運香華身心遍至。豈不亦但念想。問。若爾。可不運身口耶。答。意業雖勝。若全身口。名三業圓修。問。六時之外如何用心。答。觀佛相好．持咒．誦經．稱名．頂禮等行。唸唸不捨剋期往生。如行路。人步緊到速。步緩到遲。當如是用心也。若身心
力弱不能具修六時。但克定每日若干時。雖不厭加多。亦不可一時增減而改其所立之行。問。若爾。道場所修為不必耶。答。如人墮海求船未得。忽遇橫木執之達岸。豈可有船必求其木。況客中去住隨主厭忻。得無掛礙。可不進功。如上為客途所修三昧。境界甚深。四三昧中名非行非坐三昧。亦名隨順四威儀三昧。正被大機。小智小根隨分受益。余觀世人聞易即作易想。妄謂得證。聞難即生退屈。盡失其志。信心切者又入邪見。密相傳授。以誤多人。其傳授之法千形萬狀。有不可聞者。皆能羅罩人心。非行漸張。師徒俱陷。豈能若爾正心下問之切也。此既可修。則一切奔馳世務流蕩四方。邸店市廛百工伎藝。奴婢黃門受人驅役。及被牢獄者。未有不可修時。況出家四眾。在家四民。有居有暇。所欲皆具。得自在者寧不進其行也。客名行一。字志西。自言讀智覺禪師萬善同歸集甚熟。后游廬山見遠公遺蹟。因發願唸佛云。
三昧儀式第十五
道場法則如慈雲尊者懺儀等文。此不再具。必使身心靜定。期于懺內障盡行圓。起首前三日或七日。香華凈水等供不宜不謹。有佛天先降森嚴此處。辟除魔事薉惡等障。使行人三昧成就。故於道場當作凈土想。解脫處想。寶所想。定得往生。無輕視之。又當觀世間無窮之
【現代漢語翻譯】 現代漢語譯本：如果體力不支，不能在六個時辰都進行修行，那麼就確定每天修行若干個時辰。雖然不嫌增加，但也不可隨意增減或改變已經確立的修行方式。問：如果這樣，道場的修行就沒有必要了嗎？答：就像人掉進海里求船而不得，忽然遇到一根橫木，抓住它到達岸邊。難道有了船，就一定要拋棄那根木頭嗎？況且寄居他鄉，去留隨主人喜好。如果沒有牽掛，就可以不努力修行嗎？像上面所說的，是客居他鄉時所修的三昧（Samadhi，禪定），境界非常深奧。在四種三昧中，稱為非行非坐三昧，也稱為隨順四威儀三昧。正是爲了接引大根器的人，小智慧小根器的人也能隨分受益。我看世人聽到容易的就產生容易的想法，妄想自己已經證悟；聽到困難的就產生退縮，完全喪失志向。信心懇切的人又陷入邪見，秘密地相互傳授，以致於誤導了很多人。他們傳授的方法千奇百怪，有很多是不能聽的，都能籠罩人心。邪行逐漸擴張，師徒一同陷落。難道能像你這樣以端正的心來懇切地提問嗎？既然這種方法可以修行，那麼一切奔波於世俗事務、流蕩四方的人，無論是在旅店、店舖、市場、作坊，還是從事各種技藝，無論是奴婢、太監，受人驅使，還是身陷牢獄的人，沒有不可以修行的時候。更何況出家的四眾（比丘、比丘尼、沙彌、沙彌尼），在家的四民（士、農、工、商），有住所，有閑暇，想要的東西都具備，得到自在的人難道不應該精進修行嗎？客名行一，字志西，自稱熟讀智覺禪師的《萬善同歸集》。後來遊覽廬山，看到遠公（慧遠大師）的遺蹟，因此發願唸佛。
三昧儀式第十五
道場的法則，如慈雲尊者的懺儀等文，這裡不再贅述。務必使身心靜定，期望在懺悔期間消除所有業障，圓滿所有修行。開始的前三天或七天，香、花、凈水等供品不宜不恭敬。有佛、天先降臨，使這裡莊嚴肅穆，辟除魔事、污穢等障礙，使修行人三昧成就。所以在道場應當作凈土想、解脫處想、寶所想，必定能夠往生，不要輕視它。又應當觀察世間無窮無盡的苦難。
【English Translation】 English version: If one's strength is insufficient to practice during all six periods of the day, then determine a certain number of periods each day for practice. Although one should not be averse to increasing the amount, one should also not arbitrarily increase or decrease or change the established practice. Question: If that is the case, is the practice in the Daochang (道場, a place for Buddhist practice) unnecessary? Answer: It is like a person who falls into the sea and seeks a boat but cannot find one, and suddenly encounters a log, grasps it, and reaches the shore. Once one has a boat, should one necessarily abandon the log? Moreover, staying or leaving as a guest depends on the host's pleasure. If there are no attachments, can one not strive in practice? As mentioned above, the Samadhi (三昧, meditative absorption) practiced while traveling is very profound. Among the four Samadhis, it is called the neither-walking-nor-sitting Samadhi, and also called the Samadhi that accords with the four dignities. It is precisely for guiding those with great capacity, and those with small wisdom and small roots can also benefit according to their capacity. I see that people hear of the easy and immediately think it is easy, falsely believing they have attained enlightenment; hearing of the difficult, they immediately become discouraged and completely lose their aspirations. Those with earnest faith fall into wrong views, secretly transmitting teachings to each other, thereby misleading many people. Their methods of transmission are varied and strange, and many are not to be heard, all of which can ensnare people's minds. Evil practices gradually spread, and teachers and disciples fall together. How can it be like your earnest questioning with a correct mind? Since this method can be practiced, then all those who are busy with worldly affairs, wandering in all directions, whether in inns, shops, markets, workshops, or engaged in various skills, whether they are servants, eunuchs, driven by others, or imprisoned, there is no time when they cannot practice. Moreover, the four assemblies of renunciants (Bhikkhus, Bhikkhunis, Sramaneras, Sramanerikas) and the four classes of laypeople (scholars, farmers, artisans, merchants), who have dwellings, leisure, and all that they desire, those who have attained freedom, should they not advance in their practice? The guest's name is Xingyi, his courtesy name is Zhixi, and he claims to be very familiar with the 'Collection of Myriad Good Deeds Returning to the Same Source' by Chan Master Zhijue. Later, he traveled to Mount Lu and saw the traces of Master Yuan Gong (慧遠大師, Master Huiyuan), and therefore vowed to recite the Buddha's name.
Chapter Fifteen: Samadhi Rituals
The rules for the Daochang (道場, a place for Buddhist practice), such as the repentance rituals of Venerable Ciyun, etc., will not be repeated here. It is essential to make the body and mind calm and stable, hoping to eliminate all karmic obstacles and perfect all practices during the repentance period. For the first three or seven days, offerings such as incense, flowers, and pure water should not be made without reverence. Buddhas and Devas (天, deities) will first descend, making this place solemn and majestic, dispelling demonic affairs, defilements, and other obstacles, so that practitioners can achieve Samadhi (三昧, meditative absorption). Therefore, in the Daochang (道場, a place for Buddhist practice), one should contemplate it as a Pure Land, a place of liberation, and a place of treasures, and one will surely be reborn there. Do not underestimate it. Furthermore, one should contemplate the endless suffering of the world.
苦。如得避冤永不再入。不可將平日難割捨事蘊之於心。存其餘念與懺時作障。使勝行不進虛喪其功。恐難再會。儀云。不得剎那念世五欲。
行者十人已還。多則不許。須審其人。平日行止無大粗過。信根淳厚離諸卒暴。音聲和雅儀軌端莊。受人約束。為生死故不生悔惱。肯存謙下不貪名利。若無是人。四三亦善。一己尤妙。不可失察。使敗壞軌則惱亂清修。于中尊德重行熟者一人。或別請久為師範者作方等道場之主。一眾觀儀聽其舉揚作大依止。或現逆順毋見過失。其人亦可審己謙辭。或赴或止。禮誦儀式拜跪坐立。合掌旋繞一一端莊雅重。收視隔聽攝境歸心。未達者當問先覺。慎勿自恃其力。使身心搖動或欹或倚。
隔宿沐浴盥漱換服履等。使道具如儀。懺首領眾入道場。除內護二人余不許入。各周旋燒香依位三禮。以祈感降。禮畢環繞立定。主懺出衆白文一篇。祈三寶加護證明。俾無體障。必生凈土。就舉過去正法明。贊念大悲咒．如意輪咒．毗盧灌頂咒各七遍。主懺舉咒即執水盂爐上請熏。約半卷許方傳與右邊之人。次砂次香次華亦然。如是右旋展轉三匝三咒畢。復舉大悲咒周圍灑凈各處。先明燈。最前挑燈照路。次執盂灑水。次捧盤撒砂。次提罏行香。后隨處散華。從佛座后右繞三匝。使砂
水邊皆遍。次從道場外及施生所禪悅堂亦繞轉一匝。次凈廚。次東凈浴室脫著處晏息處閑處及要路。凡行人經過處或繞彼屋。皆熏灑一匝。名為結界。界如金剛城墻。又撒砂結地界。灑水結方隅界。行香結空界。散華莊嚴法界也。如上一切法。用是大悲聖主及神咒加持故。砂水到處為佛寶土。魔冤不能入。邪外不能壞。而三昧可成也。界相慎不可破。破界大為不祥。且使一眾道行難成多障。界相有內外。內界相即道場四方際畔。外界相即屋際外八方砂水到處。內人至外。界里止。越外為破。外人至內。界外止。越內名破。辦事人手指衣裾等入內界簾幕一分許。葷薉惡人入外界片時。皆為破界。當重建道場。乃遠破界之相。可不畏哉。
其有身心之力不及。欲修五時。當止日中。四時又止夜中。三時再止日後。二時惟在早晚。立定不易。但增不減。縱病緣官事亦當想念。豈可隨勤怠興廢朝立暮改。使正行不純。修此道者再三審實我能行不。如浮身渡水。察水遠近不致疲絕乃渡之。行人亦爾。觀自勤怠。觀法廣略乃取之。不當趁一時立。即時而廢。又不可別有誦持心不專注。如人發箭心一則中。行純心一應念得生。於一念中所獲功德豈易量哉。
揚佛下化之力第十六
已上所述是眾生上求之心。而世尊
【現代漢語翻譯】 現代漢語譯本： 水邊都要遍灑。然後從道場外以及施捨食物的地方、禪悅堂也繞一圈。然後是凈廚。然後是東邊的凈浴室、脫衣處、休息處、安靜處以及要道。凡是行人經過的地方或者繞著那些房屋，都要熏灑一圈。這叫做結界。界就像金剛城墻一樣堅固。又撒砂來結地界，灑水來結四方隅界，行香來結空界，散花來莊嚴法界。像上面所說的一切方法，都是用大悲聖主以及神咒加持的緣故，砂水所到之處就成為佛寶土，魔冤不能進入，邪門外道不能破壞，這樣三昧就可以成就。結界后的界限千萬不可以打破。破界是非常不吉祥的，會使大眾的修行難以成就，產生很多障礙。界限有內外之分。內界限就是道場四方的邊緣。外界限就是房屋外八方砂水所到的地方。內部的人到外界，在界限裡面停止，越過外界限就叫做破界。外部的人到內部，在界限外面停止，越過內界限就叫做破界。辦事的人手指、衣襟等進入內界限的簾幕一小部分，或者有葷腥污穢、行為惡劣的人進入外界限片刻，都叫做破界。應當重建道場，遠離破界的現象，怎麼能不畏懼呢？
如果有人身心力量不夠，想要修習五時功課，應當只在中午進行。四時功課就只在夜裡進行。三時功課就再在日中之後進行。二時功課只在早晚進行。立定之後不要輕易改變。只能增加不能減少。即使因為生病或者官事，也應當心存想念。怎麼可以隨著勤奮或懈怠而興廢，早上立下規矩晚上就改變呢？這樣會使正行不純。修習這種法門的人要再三審視自己是否能夠做到。就像浮身渡水一樣，要觀察水的遠近，不至於疲憊不堪才渡過去。修行的人也是這樣，觀察自己的勤奮和懈怠，觀察法門的廣博和簡略，然後才選擇。不應當趁一時興起就立下規矩，隨即又廢棄。又不可以另外有誦經持咒，心卻不專注。就像人射箭，心專一就能射中。行為純正，心念專一，應念就能往生。在一念中所獲得的功德，怎麼容易衡量呢？
揚佛下化之力第十六
以上所說的是眾生向上求道之心。而世尊（指釋迦牟尼佛）
【English Translation】 English version: Everywhere near the water should be sprinkled. Then, starting from outside the Bodhimanda (place of enlightenment), also circumambulate the place for offering food, and the Chan (Zen) meditation hall once. Next, the clean kitchen. Next, the eastern clean bathroom, the place for undressing, the resting place, the quiet place, and the main roads. Wherever people pass by, or around those buildings, sprinkle and fumigate once. This is called establishing a boundary (結界, jie jie). The boundary is like a Vajra (金剛, jīn gāng) city wall, solid and strong. Also, scatter sand to establish the earth boundary, sprinkle water to establish the boundary of the four corners, burn incense to establish the air boundary, and scatter flowers to adorn the Dharma realm. All the methods mentioned above are empowered by the Great Compassionate Holy Lord (大悲聖主, dà bēi shèng zhǔ) and divine mantras. Therefore, wherever the sand and water reach, it becomes a Buddha land, where demons and enemies cannot enter, and heretics cannot destroy, so that Samadhi (三昧, sān mèi) can be achieved. The boundary should never be broken. Breaking the boundary is very inauspicious, making it difficult for the assembly to achieve spiritual progress and causing many obstacles. There are inner and outer boundaries. The inner boundary is the edge of the Bodhimanda in all four directions. The outer boundary is the place where sand and water reach outside the buildings in all eight directions. When people from inside go to the outside, they should stop inside the boundary. Crossing the outer boundary is called breaking the boundary. When people from outside go to the inside, they should stop outside the boundary. Crossing the inner boundary is called breaking the boundary. If the fingers or the hem of the clothes of the person in charge of affairs enter the curtain of the inner boundary even a little, or if someone with meat, filth, or evil deeds enters the outer boundary for a moment, it is considered breaking the boundary. The Bodhimanda should be rebuilt, and the phenomenon of breaking the boundary should be avoided. How can one not be afraid?
If someone does not have enough physical and mental strength and wants to practice the five periods of practice, they should only do it at noon. The four periods of practice should only be done at night. The three periods of practice should be done again after noon. The two periods of practice should only be done in the morning and evening. Once established, do not change it easily. Only increase, do not decrease. Even if due to illness or official matters, one should still keep it in mind. How can one establish or abandon practices based on diligence or laziness, establishing rules in the morning and changing them in the evening? This will make the proper practice impure. Those who practice this path should examine themselves again and again to see if they can do it. Just like floating across the water, observe the distance of the water so as not to become exhausted before crossing. Practitioners are the same, observing their own diligence and laziness, observing the breadth and brevity of the Dharma, and then choosing. One should not establish rules on a whim and then abandon them immediately. Also, one should not have separate recitations and mantras without focusing the mind. Just like a person shooting an arrow, if the mind is focused, it will hit the target. If the action is pure and the mind is focused, one will be reborn in accordance with their thoughts. How easy is it to measure the merits gained in a single thought?
Chapter Sixteen: Exalting the Buddha's Power to Transform Downward
The above describes the mind of sentient beings seeking the path upward. And the World Honored One (世尊, shì zūn) (referring to Shakyamuni Buddha)
下化願力過於眾生上求。百千萬倍不得為喻。經謂。阿彌陀佛慈悲光明遍照法界。普作救護不令墜墮。慈悲願力遍周法界。普作攝受不令漏失。陰入界身遍同法界。普令了悟不令退轉。是故十方一切眾生皆我彌陀願力所持。世世不捨。以是義故。於我佛大愿之中。一稱其名能滅八十億劫生死重罪。彌陀常在世間救苦眾生。眾生能念豈不速應。母救兒難何待兒求。惟不逃逝必得受救。縱五逆具造。十惡滿心。命終阿鼻相現之人。若一念改悔。十稱其名。皆能變地獄為凈土而得往生。問。入地獄之人蒙佛救脫。如經所明。因緣不少。然有終不能救者何也。答。屠肆之內聚生而殺日夜不休。有能止其殺者。有終不能止其殺者。獄無能救正復如是。又如人知經義合佛妙心。而身三口四等惡承宿習故不能滅除。故命終時不遇善友提獎唸佛。直入地獄。雖受諸苦善因不滅。于諸苦事觸境知心。既知是心亦知生佛一體。以一體故即知正是如來微妙清凈之身。由能覺了生佛一故。正受苦時悉如夢事。了彼苦相即是菩提。此心淳熟無錯謬故。又能促多劫極苦之報一時輕受。其人雖受眾苦得無苦相。反起代受苦心。以此妙解合佛心故。昔曾所供養佛名像。所歸敬佛經卷。所信解佛及念彌陀機感相投之佛。如我解境還現如是。廣大如虛空量。
【現代漢語翻譯】 現代漢語譯本： 下化眾生的願力超過了向上求道的願力。即使百千萬倍也無法比喻。經典上說：『阿彌陀佛（Amitabha，意為無量光佛）的慈悲光明遍照整個法界（Dharmadhatu，意為宇宙），普遍地救護眾生，不讓他們墮落。』慈悲的願力周遍法界，普遍地攝受眾生，不讓他們遺漏。陰、入、界、身遍同法界，普遍地使眾生覺悟，不讓他們退轉。因此，十方（Ten Directions，指東、西、南、北、東南、西南、東北、西北、上、下十個方向）一切眾生都是我阿彌陀佛的願力所護持，世世代代都不會捨棄。因為這個緣故，在我佛的大愿之中，一聲稱念他的名號，就能滅除八十億劫的生死重罪。阿彌陀佛常在世間救度受苦的眾生，眾生能夠唸佛，難道不會迅速得到迴應嗎？母親救兒子于危難，哪裡需要兒子請求？只要不逃離，必定能得到救助。即使造作了五逆（Five Heinous Offenses，指殺父、殺母、殺阿羅漢、出佛身血、破和合僧）的罪業，心中充滿十惡（Ten Non-virtuous Actions，指身三惡：殺生、偷盜、邪淫；口四惡：妄語、兩舌、惡口、綺語；意三惡：貪慾、嗔恚、邪見）之人，臨命終時阿鼻地獄（Avici Hell，意為無間地獄）的景象顯現，如果能一念改悔，十聲稱念他的名號，都能將地獄轉變為凈土而得以往生。 問：墮入地獄的人蒙佛救脫，如經典所說，因緣不少，但為什麼最終還有不能被救度的呢？ 答：在屠宰場內，聚集眾生而殺戮，日夜不停歇，有能阻止其殺戮的，也有最終不能阻止其殺戮的。地獄中無法被救度的情況也正是如此。又比如有人知道經義，符合佛的妙心，但身三（Body Three，指身所作的三種惡業：殺生、偷盜、邪淫）、口四（Mouth Four，指口所說的四種惡業：妄語、兩舌、惡口、綺語）等惡業承襲宿世的習氣，所以不能滅除。因此，臨命終時沒有遇到善友引導唸佛，直接墮入地獄。雖然遭受各種痛苦，但善的因緣不會滅亡。在各種痛苦的事情中，接觸到境界而知曉自己的心。既然知道是自己的心，也知道眾生和佛是一體的。因為一體的緣故，就知道這正是如來微妙清凈之身。由於能夠覺悟到眾生和佛是一體的，所以在承受痛苦的時候，都如同夢境一般。了知那痛苦的相狀就是菩提（Bodhi，意為覺悟）。這個心純熟而沒有錯謬的緣故，又能將多劫的極苦之報一時減輕承受。這個人雖然遭受各種痛苦，卻得不到痛苦的相狀，反而生起代替眾生受苦的心。因為這種微妙的理解符合佛的心，過去曾經供養的佛名號、佛像，所歸敬的佛經卷，所信解的佛以及念阿彌陀佛的機緣感應相投的佛，如同我所理解的境界一樣顯現，廣大如同虛空一般。
【English Translation】 English version: The power of vows to transform beings is greater than the pursuit of enlightenment. Even a hundred thousand times cannot be used as a metaphor. The scriptures say: 'Amitabha (Amitabha, meaning Infinite Light Buddha)'s compassionate light shines throughout the entire Dharmadhatu (Dharmadhatu, meaning the universe), universally saving beings and preventing them from falling.' The compassionate power of vows pervades the Dharmadhatu, universally embracing beings and preventing them from being lost. Skandhas, entrances, realms, and bodies are all the same as the Dharmadhatu, universally enabling beings to awaken and preventing them from regressing. Therefore, all beings in the ten directions (Ten Directions, referring to the ten directions of east, west, south, north, southeast, southwest, northeast, northwest, up, and down) are supported by the power of my Amitabha's vows, and will not be abandoned for generations. Because of this reason, within the great vows of my Buddha, one utterance of his name can extinguish the heavy sins of eighty billion kalpas of birth and death. Amitabha Buddha is always in the world saving suffering beings. If beings can recite the Buddha's name, wouldn't they receive a swift response? When a mother saves her child from danger, does she need the child to ask? As long as one does not flee, one will surely be saved. Even those who have committed the Five Heinous Offenses (Five Heinous Offenses, referring to killing one's father, killing one's mother, killing an Arhat, shedding the blood of a Buddha, and disrupting the Sangha) and whose hearts are filled with the Ten Non-virtuous Actions (Ten Non-virtuous Actions, referring to the three evil deeds of the body: killing, stealing, and sexual misconduct; the four evil deeds of the mouth: lying, divisive speech, harsh speech, and idle chatter; the three evil deeds of the mind: greed, hatred, and wrong views), when the scene of Avici Hell (Avici Hell, meaning uninterrupted hell) appears at the end of their lives, if they can repent with one thought and recite his name ten times, they can all transform hell into a pure land and be reborn there. Question: Those who fall into hell are saved by the Buddha, as the scriptures say, there are many causes and conditions, but why are there still those who cannot be saved in the end? Answer: In a slaughterhouse, beings are gathered and killed, day and night without stopping. There are those who can stop the killing, and there are those who ultimately cannot stop the killing. The situation of those who cannot be saved in hell is exactly the same. Furthermore, for example, someone knows the meaning of the scriptures and conforms to the Buddha's wonderful mind, but the evil deeds of the body (Body Three, referring to the three evil deeds committed by the body: killing, stealing, and sexual misconduct) and the mouth (Mouth Four, referring to the four evil deeds spoken by the mouth: lying, divisive speech, harsh speech, and idle chatter) are inherited from past habits and cannot be eliminated. Therefore, at the end of life, they do not encounter a good friend to guide them in reciting the Buddha's name and fall directly into hell. Although they suffer all kinds of pain, the good causes will not be destroyed. In all kinds of painful events, they come into contact with the realm and know their own mind. Since they know it is their own mind, they also know that beings and the Buddha are one. Because of this oneness, they know that this is precisely the subtle and pure body of the Tathagata. Because they are able to awaken to the oneness of beings and the Buddha, when they endure suffering, it is all like a dream. Knowing that the appearance of suffering is Bodhi (Bodhi, meaning enlightenment). Because this mind is pure and without error, it can also reduce the retribution of extreme suffering over many kalpas to be endured lightly at once. Although this person suffers all kinds of pain, they do not obtain the appearance of suffering, but instead arise the mind of taking on suffering for beings. Because this subtle understanding conforms to the Buddha's mind, the Buddha's name and image that were offered in the past, the Buddhist scriptures that were revered, the Buddha that was believed and understood, and the Buddha who responds to the opportunity of reciting Amitabha's name, appear as the realm I understand, vast as the void.
威德熾盛光明至彼地獄最上之頂。垂肩彈指慈音告敕。于其支體放大光明。其音隨光直至地獄淵源之底。所有鐵城鐵門鐵網銅柱乃至刀山劍樹鑊湯罏炭一切苦具。承光照者無不摧碎。如影如風了無軌跡。一切鬼吏獄卒銅狗鐵蛇鐵嘴諸蟲鳥等。承光照故如菩薩相。慈視愛念。其人忽得本心。增益善念。見彼光明。又聞告敕如深井底仰望雲漢。舉眼上視見佛勝身。踴躍歡喜頭面頂禮。悔過自責與同苦者發菩提心。隨光直上至佛所已。摩頂授記接足作禮。聽佛說法應念悟道。即能凈佛國土同佛生處。如大菩薩成無上道教化眾生難可窮極。如惡逆人罹官入獄。一惡為因眾過俱生。展轉累妻子父母親戚知識人等同受苦果。善人出獄亦復如是。令同苦者展轉生善。悉承佛力皆生樂處。若非佛光。報儘自出者于惡道生。自重至微。展轉歷無量不思議劫。方至人中猶貧窮下賤癃殘百疾受諸大苦。又因求不得苦。惡念轉甚還墮地獄。盲入棘林何由能脫。若承光照威力則能轉重輕受。轉長短受。轉多少受。一出地獄便生佛土。又能感佛恩德。專念罪苦眾生。悲誓深重。經云。彌陀如來悲心激切。乃至於無間獄大火輪中代諸眾生受諸苦惱。方便救脫令生安養。又云。于彼佛身刀斫香涂。以慈力故不二攝受。下化眾生激切之心於茲可見。況種種
【現代漢語翻譯】 現代漢語譯本：威德熾盛的光明到達那地獄的最頂端。垂下肩膀，彈響手指，用慈悲的聲音宣告命令。從他的身體放出大光明。那聲音隨著光明，一直到達地獄最深的地方。所有鐵城、鐵門、鐵網、銅柱，乃至刀山、劍樹、鑊湯、爐炭等一切苦具，承受光明照耀的，沒有不摧毀破碎的，就像影子和風一樣，了無軌跡。一切鬼吏、獄卒、銅狗、鐵蛇、鐵嘴的蟲鳥等，承受光明照耀的緣故，都呈現出菩薩的相貌，慈祥地看著，愛憐地想著。那些受苦的人忽然恢復了本來的心性，增長了善念。見到那光明，又聽到宣告命令的聲音，就像在深井底部仰望天上的銀河。抬起眼睛向上看，見到佛的殊勝之身，踴躍歡喜，頭面頂禮。懺悔自己的過錯，與一同受苦的人發菩提心。隨著光明直接上升，到達佛的處所后，佛為他們摩頂授記，他們接足作禮。聽佛說法，應念之間就領悟了真道。立即能夠清凈佛的國土，與佛一同往生。就像大菩薩成就無上道，教化眾生，難以窮盡。就像作惡多端的人，因為犯罪而被關入監獄，一個惡行作為原因，眾多的過失都隨之產生，輾轉連累妻子、父母、親戚、朋友等一同承受苦果。善人出獄也是這樣，使一同受苦的人輾轉生起善念，都承蒙佛的力量，都往生到快樂的地方。如果不是佛的光明，報應結束自己出來的人，就會在惡道中出生，從最重的罪業到最輕微的罪業，輾轉經歷無量不可思議的劫數，才來到人間，仍然貧窮、衰老、殘疾，身患各種疾病，承受各種巨大的痛苦。又因為求不得的痛苦，惡念更加嚴重，又墮入地獄，就像盲人進入佈滿荊棘的樹林，怎麼能夠脫身呢？如果承受光明照耀的威力，就能將重報轉為輕報，將長時期的受報轉為短時期的受報，將多次的受報轉為少次的受報。一旦脫離地獄，便往生到佛的國土。又能感念佛的恩德，專心憶念罪苦的眾生，悲憫的誓願深重。經中說，彌陀如來（Amitabha Tathagata）的悲心非常懇切，甚至於在無間地獄（Avici Hell）的大火輪中，代替眾生承受各種苦惱，用方便法門救度他們脫離苦海，讓他們往生到安樂的凈土。又說，在那佛的身上，用刀砍或者用香塗抹，都以慈悲的力量不二地攝受。下化眾生懇切的心情，由此可見。更何況種種……
【English Translation】 English version: The light of majestic virtue and blazing brightness reached the very top of that hell. Dropping his shoulder, snapping his fingers, he announced an edict with a compassionate voice. From his body, he emitted great light. That sound followed the light, reaching the very bottom of the hell's abyss. All iron cities, iron gates, iron nets, copper pillars, and even mountains of knives, trees of swords, cauldrons of boiling water, and furnaces of charcoal—all instruments of suffering—were shattered and destroyed by the light, vanishing without a trace like shadows and wind. All ghost officers, jailers, copper dogs, iron snakes, iron-mouthed insects and birds, due to the light, took on the appearance of Bodhisattvas, looking with kindness and thinking with love. Those suffering beings suddenly regained their original minds and increased their good thoughts. Seeing that light and hearing the edict, it was like looking up at the Milky Way from the bottom of a deep well. Raising their eyes, they saw the Buddha's (Buddha) magnificent form, leaping with joy, prostrating their heads and faces in reverence. They repented of their faults, and together with those suffering with them, generated the Bodhi mind (Bodhicitta). Following the light directly upwards, they reached the Buddha's place. The Buddha touched their heads and bestowed predictions, and they paid homage at his feet. Hearing the Buddha's Dharma (Dharma), they awakened to the truth in an instant. They were immediately able to purify the Buddha's land and be reborn in the same place as the Buddha. Like great Bodhisattvas, they achieved the unsurpassed path, teaching and transforming sentient beings, which is inexhaustible. Just as a wicked person is imprisoned for committing crimes, one evil act becomes the cause, and numerous faults arise, implicating wives, children, parents, relatives, and friends, who all suffer the consequences together. The release of a virtuous person from prison is similar, causing those who suffer with them to generate good thoughts, all by the power of the Buddha, and all are reborn in places of happiness. If not for the Buddha's light, those who emerge after their retribution is exhausted will be born in evil realms, from the heaviest to the slightest sins, transmigrating through countless inconceivable kalpas (aeons) before being born among humans, still poor, old, crippled, afflicted with hundreds of diseases, and suffering greatly. Moreover, due to the suffering of not obtaining what they seek, their evil thoughts become even stronger, and they fall back into hell, like a blind person entering a thorny forest, how can they escape? If they receive the power of the light, they can transform heavy retribution into light retribution, long-term retribution into short-term retribution, and frequent retribution into infrequent retribution. Once they leave hell, they are reborn in the Buddha's land. They can also feel the Buddha's grace, focusing their minds on the suffering beings, with deep and compassionate vows. The sutra (Sutra) says, 'Amitabha Tathagata's (Amitabha Tathagata) compassion is so fervent that he even enters the great fire wheel of Avici Hell (Avici Hell), enduring all kinds of suffering on behalf of sentient beings, using skillful means to liberate them from suffering and enable them to be reborn in the Pure Land of Bliss.' It also says, 'On that Buddha's body, whether cut with knives or smeared with incense, he accepts them non-dually with the power of compassion.' From this, we can see the fervent heart of transforming sentient beings. What more can be said about various...
身同眾生界。于諸時處作化事者實難可測。若不諦信。未可謂知法者。或謂眾生全體是佛。誰是能救所救。只向他道。汝欠悟在。
十大礙行第十七
詳夫一心平等。體性無虧。雖纏綿于業識之中。靡不有出塵之志。方欲究道。魔境先彰。一事虧心。萬善俱失。成小敗廣。得者還稀。況乎物慾交傾。死生遷變。遞相倣傚。易地皆然。使如來三大阿僧祇劫不惜身命所得法門。因茲障礙退其心故。一旦在我而滅。可不痛傷。既為釋迦之子。不以力爭。坐令法界群有永失慧目。甚於割切身肉也。今依經立十種大礙之行。名十不求行。或不得已障礙現前。眾魔諸惡不能侵。悉如金火同爐。火雖欺金金必成器。十大礙行者。一念身不求無病。二處世不求無難。三究心不求無障。四立行不求無魔。五謀事不求易成。六交情不求益我。七於人不求順適。八施德不求望報。九見利不求沾分。十被抑不求申明。此十攝一切礙。惟上智堪任。中下之人不敢希冀。若照察覺悟。省身體道。持之不失。則能入諸魔界不為群魔沮傷。循諸色聲不為色聲惑亂。乃至憎愛利名之境。人我得失之場。我心先居礙中。彼礙豈能為礙。礙若無礙。道行可以直進。若非以礙為通。則于非礙反成為礙。何以故。身無病則貪慾乃生。世無難則驕奢必起
【現代漢語翻譯】 現代漢語譯本 與眾生處於同一境界，在各種時間和地點行菩薩之事，實在難以測度。如果不真誠相信，就不能算是瞭解佛法的人。或者有人說眾生全體就是佛，那麼誰是能救之人，誰又是被救之人呢？只須對他說：『你還欠缺覺悟。』
十大礙行 第十七
詳細來說，一心平等，其體性沒有虧缺。即使被業識纏繞，也無不懷有出離塵世的志向。正當想要探究真理時，魔境就會先出現。一件事情虧了良心，所有的善行都會失去。成就小而失敗大，得到的人很少。更何況物慾交相傾軋，生死不斷遷變，人們互相效仿，無論在哪裡都是如此。使得如來經過三大阿僧祇劫不惜身命所得到的佛法，因此受到障礙，退失了向道之心。一旦在我這裡斷滅，怎能不感到痛心悲傷？既然身為釋迦牟尼佛的弟子，如果不努力抗爭，任憑法界眾生永遠失去智慧之眼，這比割切自己的身肉還要痛苦。現在依據佛經，設立十種大礙之行，名為『十不求行』。即使不得已障礙出現在眼前，各種魔和惡都不能侵擾，就像金子和火在同一個爐子里一樣，火雖然能欺負金子，但金子最終必定能成為器物。十大礙行是：一、修身不求沒有疾病。二、處世不求沒有困難。三、探究內心不求沒有障礙。四、立身行道不求沒有邪魔。五、謀劃事情不求容易成功。六、交朋友不求有益於我。七、對待他人不求順從適合自己。八、施恩德不求期望回報。九、見到利益不求沾取一份。十、受到壓制不求申辯明白。這十條涵蓋了一切障礙，只有上等智慧的人才能勝任，中等和下等的人不敢期望。如果能明察覺悟，反省自身，體會佛道，堅持而不失去，就能進入各種魔的境界而不被群魔傷害，遵循各種色聲而不被色聲迷惑，乃至在憎恨、喜愛、利益、名聲的境地，人我、得失的場合，我的心先處於障礙之中，那些障礙又怎麼能成為障礙呢？障礙如果不存在障礙，道行就可以直接前進。如果不是把障礙當作通達的途徑，那麼在沒有障礙的地方反而會成為障礙。為什麼呢？身體沒有疾病就會產生貪慾，世上沒有困難就會產生驕傲奢侈。
【English Translation】 English version Being in the same realm as sentient beings, performing the deeds of a Bodhisattva at all times and places is truly difficult to fathom. If one does not sincerely believe, one cannot be considered to know the Dharma. Or some say that all sentient beings are Buddhas, then who is the savior and who is being saved? One should simply say to them: 'You are still lacking in enlightenment.'
The Seventeenth: Ten Great Hindering Practices
In detail, the mind is equal and its essence is without deficiency. Even when entangled in karmic consciousness, there is always the aspiration to transcend the mundane world. Just as one intends to investigate the truth, demonic realms appear first. One matter against one's conscience, and all good deeds are lost. Achievement is small while failure is great, and those who attain are few. Moreover, material desires encroach upon each other, and birth and death constantly change. People imitate each other, and it is the same everywhere. This causes the Dharma, which the Tathagata attained through countless kalpas of sacrificing life and limb, to be hindered, causing the mind to retreat from the path. If it is extinguished in me, how can I not feel pain and sorrow? Since I am a disciple of Shakyamuni Buddha, if I do not strive and allow the beings of the Dharma realm to forever lose the eye of wisdom, it is more painful than cutting off my own flesh. Now, according to the scriptures, I establish ten great hindering practices, called the 'Ten Non-Seeking Practices.' Even if obstacles inevitably appear before me, various demons and evils cannot invade, just like gold and fire in the same furnace. Although fire can bully gold, gold will surely become a vessel. The ten great hindering practices are: 1. When cultivating the body, do not seek to be without illness. 2. When living in the world, do not seek to be without difficulties. 3. When investigating the mind, do not seek to be without obstacles. 4. When establishing conduct, do not seek to be without demons. 5. When planning affairs, do not seek easy success. 6. When making friends, do not seek benefit for myself. 7. When dealing with others, do not seek compliance and suitability for myself. 8. When giving kindness, do not seek to expect repayment. 9. When seeing profit, do not seek to take a share. 10. When being suppressed, do not seek to be vindicated. These ten encompass all hindrances, and only those with superior wisdom can undertake them, while those of middle and lower capacity dare not aspire to them. If one can clearly observe and awaken, reflect on oneself, and embody the Way, holding onto it without losing it, then one can enter the realms of demons without being harmed by them, follow various forms and sounds without being deluded by them, and even in the realms of hatred, love, profit, and fame, in the arenas of self and others, gain and loss, my mind is first situated in the midst of hindrances, so how can those hindrances become hindrances? If hindrances are without hindrances, the path can advance directly. If one does not take hindrances as a means of access, then what is not a hindrance will instead become a hindrance. Why? If the body is without illness, then greed arises. If the world is without difficulties, then pride and extravagance will surely arise.
。心無障則所學躐等。行無魔則誓願不堅。事易成則志存輕慢。情益我則虧失道義。人順適則內必自矜德。望報則意有所圖。利沾分則癡心必動。抑申明則人我未忘。十無礙道能生是過。及成一切不吉祥事。何以故。貪慾生必破戒退道。驕奢起必欺壓一切。學躐等必未得謂得。愿不堅必未證謂證。志輕慢必稱我有能。虧道義必見人之非。內自矜必執我之是。意有圖必華名欲揚。癡心動必惡利毀己。存人我必怨恨滋生。是十種過從凡妄生。皆名邪見。展轉生起無量惡法遍虛空界。必令眾生墮于地獄。豈可於此不生敬慎。若能體茲礙境。知病性空。病不能惱。體難本妄。難亦奚傷。解障無根。即障自寂。究魔無根。魔何能嬈。成事隨業。事不由能。察情有因。情乃依緣。悟人處世。人但酬報。明德無性。德亦非實。世利本空。利莫妄求。忍抑為謙。抑何傷我。是故大聖化人以病苦為良藥。以患難為解脫。以障礙為逍遙。以群魔為法侶。以事難為安樂。以弊交為資糧。以逆人為園林。以市德為棄屣。以疏利為富貴。以受抑為行門。如是則居礙反通。求通反礙。於此障礙皆成妙境。得之與失自不能知。人奚于中強生取捨。如來於障礙中得菩提道。半偈之羅剎。仙人之歌利。瓦石來擊之比丘。木盂為孕之嬖女。及鴦屈提婆之徒皆
來作逆。而佛悉與其記。化令成佛。豈不以彼逆為吾之順。以彼毀為吾之成也。況時薄世惡人事異常。于學道人豈無障礙。若不先居於礙。莫能排遣。使法王大寶因茲而失。可不惜諸。
羅顯眾義第十八
唸佛三昧名一行者。世出世間諸助道行。悉為凈土而修。無別岐路。如眾流入海同得海名。萬善同歸得名一行。是故一切念處．正勤．根．力．覺．道．四弘六度皆凈土行。乃至彈指之善及散心念佛。一稱名一舉手。禮誦瞻仰。一香一水一華一燈一供養具。或一念至十念。或一施一戒一忍禪定智慧。一切善根迴向極樂。願力持故。雖有遲疾。皆得往生。如滴水寄海。雖經多劫不壞不失不異不竭。以小善根迴向極樂。雖經異生善根不失亦不壞竭。惟除外道種性及因心未起。善行未立。身心未屈。先期感應者不可同語也。是故三昧解脫行愿總持無量法門。惟唸佛一門圓攝無外。悉皆具足。如大海吞納眾流性無增減。如如意珠滿一切愿體無虧損。故又名為三昧寶王。世尊以此三昧遍告眾會大根之士。若文殊等。三乘八部無不傾心。法流東土。廬山闡揚。天下之望咸美其教。自佛至今聖賢之人。高僧巨儒或自行而勸人。或著文而作誓。重法如寶輕身若塵。挺身立行力修此道者。列宿塵沙莫況其多也。信不決人尚生
【現代漢語翻譯】 現代漢語譯本：反而來違逆。然而佛都給予他們授記，使他們最終成佛。這難道不是因為他們的違逆成就了我的順從，他們的譭謗成就了我的功德嗎？更何況當今時代衰敗，世風日下，人情世故變幻莫測，對於修道之人來說，怎麼會沒有障礙呢？如果不是事先身處障礙之中，又怎麼能夠排除和遣散這些障礙呢？如果因為這些障礙而使佛法的珍寶因此失落，難道不令人惋惜嗎？
第十八品 羅列彰顯眾多的義理
唸佛三昧被稱為『一行』，世間和出世間的一切輔助修道的行為，都是爲了往生凈土而修習的，沒有其他的岔路。就像眾多的河流流入大海，都同樣獲得了『海』的名稱一樣，萬種善行最終都歸向凈土，因此得名『一行』。所以，一切的念處、正勤、根、力、覺、道、四弘誓願、六度萬行，都是往生凈土的修行。乃至彈指的善行，以及散亂心念佛，一聲稱念佛名，一次舉手，禮拜誦經，瞻仰佛像，一炷香，一杯水，一朵花，一盞燈，一件供養品，或者一念乃至十念，或者一次佈施，一次持戒，一次忍辱，禪定智慧，一切的善根都回向極樂世界。依靠願力的加持，雖然有快慢的差別，最終都能往生。就像一滴水寄存在大海中，即使經過無數劫也不會壞滅、遺失、改變、枯竭。以微小的善根迴向極樂世界，即使經過不同的生命輪迴，善根也不會遺失，也不會壞滅枯竭。只有外道種性，以及因為內心沒有發起菩提心，善行沒有建立，身心沒有降伏，就期望得到感應的人，不能夠相提並論。因此，三昧、解脫、行愿、總持等無量的法門，只有唸佛這一門圓滿地攝受一切，沒有遺漏，全部都具備。就像大海吞納眾多的河流，其本性沒有增減；就像如意寶珠滿足一切願望，其本體沒有虧損。所以又被稱為『三昧寶王』。世尊用這種三昧普遍地告訴大眾中有大根器的人，比如文殊菩薩等，三乘八部的眾生沒有不傾心信服的。佛法流傳到東土，廬山慧遠大師大力弘揚，天下有識之士都讚美他的教法。從佛陀至今，聖賢之人，高僧大德，大學者，或者自己修行而勸導他人，或者著書立說而發誓愿，珍重佛法如同珍寶，輕視自身如同塵土，挺身而出，身體力行，努力修習這種法門的人，如同天上的繁星和地上的塵沙一樣，數不勝數。信心不堅定的人尚且能往生凈土，何況是那些深信不疑的人呢？
【English Translation】 English version: Instead, they come to oppose. Yet, the Buddha bestows predictions upon them, enabling them to ultimately become Buddhas. Is it not because their opposition brings about my compliance, and their slander brings about my accomplishment? Moreover, in this degenerate age, with declining morals and unpredictable human affairs, how can there be no obstacles for those who cultivate the Way? If one does not first reside amidst obstacles, how can one dispel and eliminate them? If the great treasure of the Dharma is lost due to these obstacles, would it not be regrettable?
Chapter 18: Enumerating and Manifesting Various Meanings
The Samadhi of Buddha Recitation is called 'One Practice.' All auxiliary practices, both worldly and other-worldly, are cultivated for the sake of rebirth in the Pure Land, with no other divergent paths. Just as numerous rivers flow into the sea and all equally gain the name 'sea,' myriad good deeds ultimately converge towards the Pure Land, hence the name 'One Practice.' Therefore, all mindfulness practices (念處, niànchù), right diligence (正勤, zhèngqín), roots (根, gēn), powers (力, lì), factors of enlightenment (覺, jué), the path (道, dào), the Four Great Vows (四弘誓願, sì hóng shìyuàn), and the Six Perfections (六度萬行, liù dù wànxíng) are all practices for rebirth in the Pure Land. Even the merit of snapping one's fingers, and reciting the Buddha's name with a scattered mind, one utterance of the Buddha's name, one raising of the hand, prostrations, chanting scriptures, gazing at the Buddha's image, one incense stick, one cup of water, one flower, one lamp, one offering, or one thought to ten thoughts, or one act of generosity, one observance of precepts, one act of patience, meditative concentration, wisdom—all roots of goodness are dedicated to the Land of Ultimate Bliss (極樂, Jílè). Relying on the power of vows, although there may be differences in speed, all can attain rebirth. Just as a drop of water deposited in the sea, even after countless eons, will not be destroyed, lost, altered, or exhausted. Dedicating small roots of goodness to the Land of Ultimate Bliss, even after different lifetimes, the roots of goodness will not be lost, destroyed, or exhausted. Only those of heretical nature, and those who have not aroused the mind of enlightenment, have not established good deeds, have not subdued their body and mind, and expect to receive a response prematurely, cannot be spoken of in the same way. Therefore, Samadhi, liberation, practice of vows, total retention, and countless Dharma doors—only the single door of Buddha Recitation completely encompasses everything without omission, fully possessing all. Just as the great sea swallows numerous rivers, its nature neither increases nor decreases; just as the wish-fulfilling jewel fulfills all desires, its essence is without deficiency. Therefore, it is also called the 'King of Samadhis.' The World-Honored One uses this Samadhi to universally tell the assembly of those with great faculties, such as Mañjuśrī (文殊, Wénshū) Bodhisattva, that beings of the Three Vehicles (三乘, Sānchéng) and Eight Divisions (八部, Bābù) all incline their hearts in faith. The Dharma flowed to the Eastern Land, where Master Huiyuan (慧遠, Huìyuǎn) of Mount Lu (廬山, Lúshān) vigorously propagated it, and all discerning people praised his teachings. From the Buddha to the present, sages and worthies, eminent monks, great scholars, either cultivate themselves and exhort others, or write books and make vows, valuing the Dharma as treasure and regarding their own bodies as dust, stepping forward, practicing diligently, and striving to cultivate this path are as numerous as the stars in the sky and the dust on the earth, beyond counting. Even those whose faith is not firm can be reborn in the Pure Land, how much more so those who deeply believe?
邊地。況正行者哉。縱慾別修道品。但假自力有退轉著魔之患。此仗佛力。修則必成。無復魔業。永不退轉。又此三昧非但遠魔。一切縣官口舌是非患難水火盜賊惡人兇事乃至虎狼蟲獸鬼魅妖精不吉祥事不能侵害。亦不為一切疫痢傷寒癰疥下賤眼耳鼻舌諸病所惱。願行無虧皆能排遣。惟名聞利養甜愛軟賊及嗔心嗔火。雖有佛力不能救焉。行人當深加精進以攘卻之。一念因循必為所奪。然軟魔但害淺信貪怠失念之人。其精進者如剛火。得水反堅。焉敢小近而睥睨也。此身天人護助。臨終正念往生。天樂盈空異香滿室。光明照體寶座現前。彌陀臂迎菩薩手接。預知時至。正念不謬諸障忽空。沐浴加趺。會眾說法叉手告別。或更勉人進道。書偈擲筆合掌而逝。臨終之後舉體如生。齒骨數珠燒之不壞。光𦦨異常五色鮮明。祥物于空盤旋不散。煙所至處舍利流珠。此耳目所常有者也。非平日履踐明白精進力感焉能若是。嗟今之人修而無效。蓋信根淺薄。因地不真。未會立行先欲人知。內則自矜。外慾顯曜。使人恭敬冀有所得。甚至妄言得睹凈境或見小境及夢中善相。未識是非先欲明說。此等卑下必為魔惑。願行退失隨生死趣。可不慎哉。雖有道場儀式。或被人知。蓋不得已。豈可特露其跡。使觀行傾敗哉。還當審諦密實自行。內
懷慚愧勿露其德。中有宿障欲滅。微見好相。如不蘊德聞人之耳。其行必覆。遠公三睹聖相。平日未嘗言也。但除臨終時耳。至禱至禱。又此三昧體性雖圓。宜盡微細條章。革諸猥弊。乃至小罪猶懷大懼。解隨大乘。行依小學。乃能合此三昧。小不自小。小隨解圓。圓不離小。小即是大。小大解行一理無分。即超世見經云。孝養父母。奉事師長。慈心不殺。修十善業。受持三歸。具足眾戒。不犯威儀。發菩提心。深信因果。不謗大乘。勸進行者。上每句是一法行。古人各有法訓一章。又復當護人心。勿使夸嫌。動用自若。誦大乘經解第一義。親近善友請問先覺。不執己見不引己長。志存忍辱行當依經。聽聞正法。不毀僧尼。息世雜善。不貪名利。遠離邪惡。處事必忠。將過歸己。深誡綺語。一心不亂。視人如佛。捐棄伎能惟求往生。身必清凈。如是等無量善行悉宜修習。能助正道。更能割世染心。于憎愛境無諸留難。凝心如一。必生凈土。其功甚大。不可盡述。密修斯行高而不名。得生彼者何知其幾。彼有名傳記之人。如大海之滴耳。
人依教誡尚能利益無量冤業眾生。況父母師長法門眷屬兄弟姊妹。及平日解我患難提挈我者不得其利。但修此行恩無不報。阿彌陀佛及二大士境界甚深。于苦海中難得親近。難得
【現代漢語翻譯】 現代漢語譯本 懷著慚愧之心，不要顯露自己的德行。這是因為心中可能還有過去的業障需要消除。即使稍微見到好的徵兆，也要像沒有積累德行的人一樣，不要輕易告訴別人。如果輕易宣揚，修行必定會受到阻礙。慧遠大師曾三次見到聖像，但平時從未提及，只是在臨終時才說出來。要至誠祈禱，至誠祈禱。 此外，這種三昧的體性雖然圓滿，但應該儘可能地遵守細微的條規，革除各種粗俗的弊端。即使是微小的罪過，也要懷有深深的恐懼。在理解上要隨順大乘佛法，在行為上要遵循小乘戒律，這樣才能與這種三昧相應。不要認為小事不重要，小事要隨著對佛法的理解而圓融。圓融不離小事，小事即是大事。小事和大事，理解和行為，在道理上是一致的，沒有分別。正如《超世見經》所說：『孝養父母，奉事師長，慈心不殺，修十善業，受持三歸（皈依佛、皈依法、皈依僧），具足眾戒，不犯威儀，發菩提心（立志成佛的心），深信因果，不誹謗大乘佛法，勸人修行。』以上每一句都是一種修行方法。古人各有關於這些修行方法的訓誡。 此外，還應當守護自己的心，不要誇耀自己，也不要嫌棄別人。一切言行舉止都要自然而然。要誦讀大乘經典，理解第一義諦（最高的真理）。要親近善友，請教有經驗的人。不要固執己見，不要誇耀自己的長處。要立志忍辱，行為要依據經典。要聽聞正法，不要譭謗僧尼。要停止世俗的雜善，不要貪圖名利。要遠離邪惡，處理事情一定要忠誠。要把過錯歸於自己，要深深地戒除花言巧語。要一心不亂，視人如佛。要捨棄世俗的技能，只求往生西方極樂世界。身心一定要清凈。像這樣無量的善行都應該修習，能夠幫助正道，更能割捨世俗的染污之心，在憎恨和喜愛的境界中沒有阻礙。凝心如一，必定能往生凈土。其功德非常大，無法完全述說。秘密地修習這些善行，高尚而不求名聲。能夠往生凈土的人有多少呢？那些有名聲被記載的人，就像大海中的一滴水罷了。 如果有人依照佛陀的教誡修行，尚且能夠利益無量有冤業的眾生，更何況是父母、師長、法門眷屬、兄弟姊妹，以及平日裡幫助我解決困難、提拔我的人，怎麼會得不到利益呢？只要修習這些善行，恩情沒有不報答的。阿彌陀佛（Amitabha）及兩位大士（指觀世音菩薩和 大勢至菩薩）的境界非常深奧，在苦海之中難以親近，難以... 難得
【English Translation】 English version Conceal your virtues with a sense of shame and humility. This is because there may still be residual obstacles from past karma that need to be eliminated. Even if you slightly perceive auspicious signs, act as if you have not accumulated merit and do not easily tell others. If you boast about it, your practice will surely be hindered. Venerable Huiyuan saw the holy image three times, but he never mentioned it on ordinary days, only at the time of his death. Pray earnestly, pray earnestly. Furthermore, although the nature of this Samadhi (state of meditative consciousness) is perfect and complete, one should adhere to the subtle precepts as much as possible and eliminate all vulgar faults. Even for minor offenses, one should have deep fear. In understanding, one should follow the Mahayana (Great Vehicle) teachings; in practice, one should follow the Vinaya (rules of discipline). Only then can one be in accordance with this Samadhi. Do not think that small matters are unimportant; small matters should be integrated with one's understanding of the Dharma. Perfection is inseparable from small matters; small matters are great matters. Small and great, understanding and practice, are one principle without separation. As the Suratgamadarshana Sutra says: 'Be filial to parents, serve teachers and elders, have a compassionate heart and do not kill, cultivate the ten wholesome deeds, take refuge in the Three Jewels (Buddha, Dharma, Sangha), fully observe the precepts, do not violate the rules of conduct, generate Bodhicitta (the mind of enlightenment), deeply believe in cause and effect, do not slander the Mahayana teachings, and encourage others to practice.' Each of the above is a method of practice. The ancients each had a chapter of instructions on these practices. Moreover, one should also guard one's mind, not boast or be critical of others. All actions and speech should be natural. Recite the Mahayana sutras and understand the First Principle (the ultimate truth). Associate with good friends and ask experienced practitioners for guidance. Do not be stubborn in your own opinions and do not boast about your own strengths. Aspire to patience and practice according to the scriptures. Listen to the correct Dharma and do not slander monks and nuns. Cease worldly miscellaneous good deeds and do not be greedy for fame and profit. Stay away from evil, and be loyal in handling affairs. Attribute faults to yourself and deeply refrain from frivolous speech. Be single-minded and undisturbed, and regard others as Buddhas. Abandon worldly skills and only seek rebirth in the Pure Land. The body and mind must be pure. All such countless good deeds should be cultivated, which can help the right path and further sever worldly defilements, so that there are no obstacles in the realms of hatred and love. Concentrate the mind as one, and you will surely be reborn in the Pure Land. Its merit is very great and cannot be fully described. Secretly cultivate these practices, be noble without seeking fame. How many people can be reborn there? Those who have fame and are recorded are like a drop in the ocean. If someone practices according to the Buddha's teachings, they can still benefit countless sentient beings with karmic debts, let alone parents, teachers, Dharma relatives, siblings, and those who usually help me solve difficulties and promote me, how can they not receive benefits? As long as you practice these good deeds, kindness will not go unrewarded. Amitabha (Amitabha) and the two great Bodhisattvas (Avalokiteshvara and Mahasthamaprapta) have very profound realms, and it is difficult to get close to them in the sea of suffering, difficult to... difficult to
憶念。能憶念者必解脫。故經云。但聞佛名二菩薩名。除無量劫生死之罪。何況憶念。此是人中芬陀利華。觀音．勢至為其勝友。當坐道場。生諸佛家。是故十方如來示大舌輪慇勤勸勵。娑婆教主告誡叮嚀其辭激切。五濁眾生必修此道乃得度世。蓋彼五濁身心俱苦。以苦為命猶水火聚。而佛特於苦處行悲最深。世尊自成正覺至入涅槃。其音不二。有識之流須銘肌骨。彌陀願力代不乏人。聖倡之前。賢繼於後。廓然遍十方三世。霈然充六道四生。天神向化鬼物順之。載諸行事具諸典章。盈溢乎海藏龍宮。遍佈乎人間天上。皆我彌陀願力致然也。佛言。最後惡世我法滅時。惟此教典多留百年以度群有。然則此法豈非我等殿後之至訓也。飛禽八八墮在愚癡。隨人稱名蓮生舌上。可以人而不如鳥乎。
餘生末世后五百歲。人根淺薄。疑惑不信。異見邪解各執不同。正行之人多被惑亂。傷感盈懷。是故集我禪教凈土諸文。取其極深至要之義述作此說。類以成編流佈世間。斥邪顯正。普愿法界眾生於此說中。一見開解了悟真心。知彌陀依正還在西方。達西方依正不離本性。但含識者皆悉深階。更願先覺不吝慈悲。見未悟人如法教導。前人若昧。隨根應病剖析幽微更為宣說。彼若一念信解。行愿必成。往生可期。功莫稱述。縱
【現代漢語翻譯】 現代漢語譯本：憶念（憶念 Amitabha 的行為）。能憶念者必定解脫。所以經中說：『只要聽聞佛名和兩位菩薩（觀音 Avalokiteśvara 和 勢至 Mahāsthāmaprāpta）的名號，就能消除無量劫以來的生死之罪，更何況是憶念呢？』這樣的人是人中的芬陀利華（Pundarika，白蓮花，比喻稀有和尊貴）。觀音和勢至是他們殊勝的朋友。他們應當安坐于菩提道場，生於諸佛之家。因此，十方如來展示廣長舌相，慇勤勸勉。娑婆世界的教主（釋迦牟尼佛 Śākyamuni）告誡叮嚀，言辭懇切。五濁惡世的眾生必須修習這個法門才能得度。因為他們五濁的身心都充滿痛苦，以苦為生命，就像水火交融一樣。而佛陀特別在苦難之處行大悲，最為深刻。世尊從成就正覺到進入涅槃，所說的法音始終如一。有識之士必須銘記於心。阿彌陀佛（Amitābha）的願力代代相傳，從聖賢的倡導開始，後來的賢者繼承發展，廣闊地遍佈十方三世，充沛地滋養六道四生。天神歸順教化，鬼物也順從。記載在各種行事中，具備各種典章制度，充滿於海藏龍宮，遍佈於人間天上，這都是阿彌陀佛願力所致。佛說：『在最後的惡世，我的佛法將要滅亡時，唯有這個教典多留世間一百年，以度化眾生。』既然如此，這個法門豈不是我們殿後的至深教誨嗎？飛禽鸚鵡尚且因為愚癡而墮落，卻能隨著人稱念佛名而蓮花化生於舌上。難道人還不如鳥嗎？
我生於末法時代，后五百歲。人們的根基淺薄，疑惑不信，異見邪解各執己見。正行之人常常被迷惑擾亂，心中充滿傷感。因此，我收集禪宗、教宗和凈土宗的各種文獻，選取其中最深刻、最重要的意義，著述成此書。分類編纂，流佈於世間，斥責邪說，彰顯正法。普遍希望法界眾生在此書中，一見就能開悟，了悟真心，知道阿彌陀佛的依報和正報仍然在西方極樂世界。明白西方極樂世界的依報和正報不離本性。只要是有情識的眾生，都能深深地進入這個境界。更希望先覺者不要吝惜慈悲，見到沒有開悟的人，如法教導。如果前人愚昧，就根據他的根基和病癥，剖析幽微之處，進一步為他宣說。如果他能一念信解，行愿必定成就，往生西方極樂世界指日可待。其功德無法稱述，即使...
【English Translation】 English version: Recollection (recollection of Amitābha). Those who can recollect will surely be liberated. Therefore, the sutra says: 'Just hearing the name of the Buddha and the names of the two Bodhisattvas (Avalokiteśvara and Mahāsthāmaprāpta) can eliminate the sins of birth and death for countless kalpas, let alone recollecting them?' Such a person is a Pundarika (white lotus, a metaphor for rarity and nobility) among people. Avalokiteśvara and Mahāsthāmaprāpta are their excellent friends. They should sit in the Bodhi-mandala and be born into the family of all Buddhas. Therefore, the Tathāgatas of the ten directions show their broad and long tongues and earnestly exhort. The Lord of the Sahā world (Śākyamuni Buddha) earnestly warns and exhorts with fervent words. Sentient beings in the five turbidities must cultivate this path to be saved. Because their bodies and minds in the five turbidities are full of suffering, taking suffering as life, like the mingling of water and fire. And the Buddha especially practices great compassion in suffering places, which is the most profound. From the time the World-Honored One attained perfect enlightenment to the time he entered Nirvana, his voice was consistent. Those with knowledge must remember it in their bones. The power of Amitābha's vows has been passed down from generation to generation, starting with the advocacy of sages and followed by the development of later virtuous ones, spreading widely throughout the ten directions and three times, and abundantly nourishing the six realms and four types of birth. Gods submit to transformation, and ghosts and spirits obey. Recorded in various practices and possessing various codes and regulations, it fills the sea of treasures and dragon palaces, and spreads throughout the human and heavenly realms. All of this is due to the power of Amitābha's vows. The Buddha said: 'In the last evil age, when my Dharma is about to perish, only this scripture will remain in the world for a hundred years to save sentient beings.' In that case, isn't this Dharma the most profound teaching for us to guard?
I was born in the Dharma-ending age, five hundred years later. People's roots are shallow, they are doubtful and unbelieving, and they hold different views and heretical interpretations. People who practice correctly are often confused and disturbed, and their hearts are filled with sadness. Therefore, I have collected various documents from the Chan, Teaching, and Pure Land schools, selected the deepest and most important meanings, and written this book. Classified and compiled, it is circulated in the world, refuting heresies and revealing the right Dharma. I universally hope that sentient beings in the Dharma realm can be enlightened upon seeing this book, realize their true minds, and know that Amitābha's reward body and environment are still in the Western Pure Land. Understand that the reward body and environment of the Western Pure Land are inseparable from their inherent nature. As long as they are sentient beings, they can deeply enter this realm. I further hope that those who are enlightened first will not be stingy with compassion, and will teach those who are not enlightened according to the Dharma. If the former is ignorant, analyze the subtle and profound points according to his roots and ailments, and further explain them to him. If he can believe and understand in one thought, his vows will surely be fulfilled, and rebirth in the Western Pure Land can be expected. Its merits cannot be described, even if...
異執牢固信樂不深。一句染神亦成緣種。展轉利益無盡無窮。若能不師於心。不欺不妄。隨此正教誨人不倦者。縱自不行即為已行。縱自未學即為已學。何以故。法界一相無自他故。昔有人二次傾已。有建會勸人唸佛。命終往生其事昭著。能發慈悲之心。示攝受之相。及能利彼勸人念者。所得弘多。法王所使但不可執謂定不必自修耳。法門如海豈能盡言。聊記所聞為世勸發。
一愿四義之門第十九
此三昧說既詳且明。還可一句一言而盡。一言。愿也。一句。戒解行向也。一部之義不出戒解行向。戒解行向必從愿起。行人既修三昧。若不持戒。雖有信心。為世間惡緣雜染侵奪。塵勞難遣毀壞法身。令解入邪不得往生。經云。若一日夜持沙彌戒。持具足戒。即得往生。故必當持戒也。戒根清凈。若不以深慧妙解知凈薉兩土東西敵立真實不謬。即此凈薉兩土全具我心不離當念。從何法修可得生彼。經云。讀誦大乘解第一義乃得往生。故必當正解也。慧解既正。必依解立行。六時行道三業無虧。直進不退決期生彼。經云。修行六念迴向發願。一日至七日即得往生。故必當立行也。如是戒解行等所生功德。及一切時處與無始來大小善根。一一回向凈土。臨終乃得決生。經云。迴向愿求生極樂國。如辦事於家。歸家
【現代漢語翻譯】 現代漢語譯本 執著于錯誤的觀點，信念不堅定，喜好不深刻。即使只是一句話語沾染了邪見，也會成為產生惡果的因緣種子。輾轉相傳，帶來的壞處無窮無盡。如果能夠不以自己的心為師，不欺騙，不虛妄，遵循正確的教誨，不知疲倦地教導他人，即使自己沒有做到，也等同於已經做到了；即使自己沒有學到，也等同於已經學到了。為什麼呢？因為法界（Dharmadhatu，一切法的本體和來源）的本質是相同的，沒有自己和他人的區別。過去有人兩次傾家蕩產，有人建立佛會勸人唸佛，他們命終往生（rebirth）的事蹟非常明顯。能夠發起慈悲之心，示現攝受眾生的姿態，以及能夠利益他人，勸人唸佛的人，所獲得的功德非常多。他們是法王（Dharmaraja，佛的尊稱）的使者，但不可執著地認為一定不需要自己修行。佛法（Dharma，佛教教義）如大海般浩瀚，怎麼能全部說完呢？姑且記錄下所聽到的，用來勸勉世人發心。
一愿四義之門第十九
這段關於三昧（Samadhi，禪定）的論述既詳細又明白，也可以用一句話或一個詞來概括。一個詞就是『愿』（Pranidhana，誓願）。一句話就是『戒、解、行、向』（Śīla, Prajñā, Ācāra, Pariṇāmanā，戒律、理解、實踐、迴向）。整部經的意義都離不開戒、解、行、向。戒、解、行、向必定從願力生起。修行人既然修習三昧，如果不持戒（Śīla，戒律），即使有信心，也會被世間的惡緣和雜染所侵擾，塵世的煩惱難以去除，從而毀壞法身（Dharmakāya，佛的法身），使理解偏離正道，無法往生（rebirth）。經書上說：『如果能一日一夜持守沙彌戒（Śrāmaṇera Śīla，出家男眾所受的戒律），或持守具足戒（Bhikkhu Śīla，比丘所受的戒律），就能往生。』所以必須持戒。如果戒的根基清凈，卻不能以深刻的智慧和精妙的理解，認識到清凈的凈土（Sukhavati，阿彌陀佛的凈土）和污穢的穢土（impure lands）東西對立，真實不虛，那麼這清凈的凈土和污穢的穢土就完全存在於我們的心中，不離我們當下的念頭。從什麼法門修習才能往生凈土呢？經書上說：『讀誦大乘經典，理解第一義諦，才能往生。』所以必須要有正確的理解。智慧的理解既然正確，就必須依據理解來實踐。六時（一天六個時段）精進行道，身、口、意三業沒有過失，勇猛精進不退轉，決心往生凈土。經書上說：『修行六念（唸佛、念法、念僧、念戒、念施、念天），迴向發願，一日到七日就能往生。』所以必須要有實踐。像這樣，戒、解、行等所產生的功德，以及一切時處所積累的，乃至無始以來所積累的大小善根，都一一回向凈土，臨終時才能決定往生。經書上說：『迴向發願，求生極樂世界（Sukhavati，阿彌陀佛的凈土），就像在家中辦事，最終要回到家中一樣。
【English Translation】 English version Clinging firmly to deviant views, with wavering faith and shallow delight. Even a single phrase tainted by heresy can become a seed of negative karma, propagating endless harm. If one can refrain from taking one's own mind as the teacher, avoiding deceit and falsehood, and tirelessly instruct others according to the correct teachings, even without personal practice, it is as if one has already practiced; even without personal learning, it is as if one has already learned. Why? Because the Dharmadhatu (the essence and source of all phenomena) is of one nature, without self or other. In the past, some bankrupted themselves twice, and some established societies to encourage people to recite the Buddha's name. Their rebirths in Sukhavati (the Pure Land of Amitabha Buddha) after death are well-known. Those who can arouse compassion, demonstrate the appearance of embracing beings, and benefit others by encouraging them to recite the Buddha's name, accumulate immense merit. They are messengers of the Dharmaraja (a title for the Buddha), but one should not rigidly believe that self-cultivation is unnecessary. The Dharma (Buddhist teachings) is as vast as the ocean; how can it be fully expressed? I will record what I have heard to encourage the world to awaken.
The Nineteenth Gate of One Vow and Four Meanings
This discourse on Samadhi (meditative absorption) is both detailed and clear, yet it can be summarized in a single phrase or word. The single word is 'Vow' (Pranidhana). The single phrase is 'Śīla, Prajñā, Ācāra, Pariṇāmanā' (Precepts, Understanding, Practice, and Dedication). The meaning of the entire scripture does not go beyond Śīla, Prajñā, Ācāra, Pariṇāmanā. Śīla, Prajñā, Ācāra, Pariṇāmanā necessarily arise from the power of vows. Since practitioners cultivate Samadhi, if they do not uphold Śīla (moral discipline), even with faith, they will be invaded and plundered by worldly negative conditions and defilements. Worldly afflictions will be difficult to dispel, damaging the Dharmakāya (the body of the Dharma), causing understanding to deviate from the correct path, preventing rebirth in Sukhavati. The scripture says: 'If one upholds the Śrāmaṇera Śīla (precepts for novice monks) or the Bhikkhu Śīla (precepts for fully ordained monks) for one day and one night, one will attain rebirth in Sukhavati.' Therefore, one must uphold the precepts. If the foundation of precepts is pure, but one cannot use profound wisdom and subtle understanding to recognize the true and unwavering opposition between the pure Sukhavati and the impure lands, then these pure and impure lands are fully present in our minds, inseparable from our present thoughts. From what Dharma (teaching) can one cultivate to be reborn there? The scripture says: 'Reading and reciting the Mahayana scriptures and understanding the first principle will lead to rebirth in Sukhavati.' Therefore, one must have correct understanding. Since wisdom and understanding are correct, one must rely on understanding to practice. Practicing diligently in the six periods (of the day), with no faults in body, speech, and mind, advancing directly without retreating, resolutely aspiring to be reborn there. The scripture says: 'Cultivating the six recollections (recollection of the Buddha, Dharma, Sangha, precepts, generosity, and devas), dedicating the merit and making vows, one can attain rebirth in Sukhavati in one to seven days.' Therefore, one must establish practice. In this way, the merits generated by Śīla, Prajñā, Ācāra, Pariṇāmanā, and all the good roots, both great and small, accumulated at all times and places since beginningless time, are all dedicated to Sukhavati, so that one can be assured of rebirth there at the time of death. The scripture says: 'Dedicate the merit and make vows to be reborn in the Land of Ultimate Bliss (Sukhavati), just as one works at home and eventually returns home.'
得用。故必當發回向也。此一句義攝一切善法。如四時成實谷果。失一不成。此四法門亦復如是。若失其一。三昧不成。當四義具修乃滿一愿也。問。匹夫匹婦一言四義懵然無知。惟一心稱名或專勤禮拜皆得往生。何也。答。既信有二土。發行稱名迴向求生。豈更破乎佛戒。四義既具。遂得往生。成其初願。豈無知者哉。問。若爾。但當一心。諸行自具。答。知四義而一心者。基地堅牢永無退轉。若一心具四義者。忽遇魔惡邪黨多退轉也。問。凈土之書作者多矣。今更有作。愿聞其要。答。世去人逝。所解異端。雖決甲疑復增乙病。乙病既復丙疾又生。展轉多岐流於岐見。又今人之辟古所未聞。古人之偏今人莫至。去聖既遠。故當依古辨明今疑。如滿室之藥。若不診疾擇其對者用之。非但弗瘳。命亦難保。經中一義萬解(如字)萬明。何厭乎言之再聞。何憚乎言之未聞也。
示唸佛滅罪義門第二十
問。稱佛一聲能滅八十億劫生死重罪。今觀世人未有不一稱名者。依舊業識茫茫如落湯螃蟹。滅罪之義何在。答。此佛真實之說。必不我欺。世尊成道經塵點劫。我造結業同佛至今久遠無異。假使稱佛名聲聲不絕。盡一生以及他生。滅罪劫數雖多。若比如是極大久遠塵點之劫。正如指上土比大地土。耳炬火雖熱
。消大地雪豈盡融泮。況與佛同爲凡夫之前。劫數轉倍煩惱無始。發心在近。可不思之。夫一日七日一心不亂即得往生。及臨命終時一心不亂。稱佛一聲滅八十億劫生死重罪。乃至極惡逆人臨終獄火相現。十念生凈土者。蓋仗我稱佛名號威神一隙之功。承佛速疾救護大愿之力。如壯士正戰墮圍。得一勇夫與之強弓銳刀良馬善䇿。即便踴身突圍而出。戰勝獲功偃寇施恩。歸奉其主永享豐樂。故云稱佛一聲滅八十億劫生死重罪。非今日三明朝四。且猶且豫。或見些兒聲色境界全無把捉。與不曾念一般。欲因滅罪便不障生凈土。其可得乎。故知散心念者。及雖志誠未離妄想者。被如是劫外之罪所障。若竭志者既滅爾所劫罪。由勇疾力。余劫罪不為障。便得成就往生凈土。佛力廣大遍覆一切時處。能攝小善入佛大愿。使同一味。一切劫罪皆得消滅。何止八十億耶。如是功德實難可測。大乘圓頓橫超直截之旨於斯可見。十疑論。十圍之索千夫莫制。童子揮刃須臾兩分。此喻才念滅罪即生者也。又佛世有人于無量劫前採薪。為虎逼上樹。忽失聲稱南無佛。賢劫之中得度會道。此明唸佛於後世得生者也。又稱佛屬口。惟論其功。唸佛在心。乃彰其德。論功則在我不倦。彰德乃見佛現前。二義不同。優劣可見。
略示列祖行門第
【現代漢語翻譯】 現代漢語譯本：難道大地的積雪會完全融化消散嗎？更何況我們與佛陀一樣，在還是凡夫俗子之前，所經歷的劫數更多，煩惱也無始無終。既然發心修行就在眼前，怎能不認真思考呢？如果能做到一日或七日一心不亂，就能往生凈土。即使是臨命終時，一心不亂地稱念一聲佛號，也能消除八十億劫的生死重罪。甚至那些罪大惡極的人，臨終時地獄之火顯現，只要能十念往生凈土，都是仰仗著稱念佛號的威神之力，以及承蒙佛陀迅速救護的大愿之力。這就像一個壯士在激戰中被包圍，得到一位勇猛的壯士，帶著強弓利箭、良馬和精妙的策略來幫助他，就能立刻奮勇突圍而出，戰勝敵人，建立功勛，然後歸順他的君主，永遠享受豐厚的快樂。所以說，稱念一聲佛號能消除八十億劫的生死重罪，不是說今天念三天，明天念四天，還猶豫不決。或者見到一些聲色境界就完全無法把握，和沒念佛一樣。想要靠消除罪業來保證往生凈土，那怎麼可能呢？所以要知道，散亂心念佛，以及雖然志誠但妄想紛飛的人，會被這些劫數之外的罪業所障礙。如果能竭盡心力，既能消除所對應的劫數之罪，又能憑藉勇猛精進的力量，使剩餘的罪業不再成為障礙，就能成就往生凈土。佛陀的力量廣大無邊，遍佈一切時空，能夠將微小的善行納入佛陀的大愿之中，使之融為一體，一切劫數的罪業都能消除，又何止是八十億劫呢？這樣的功德實在難以估量。大乘圓頓法門橫超直入的宗旨，由此可見。《十疑論》中說，十圍粗的繩索，千人也無法解開，但童子揮動刀刃，瞬間就能將其斬斷。這比喻的是隻要念佛就能滅罪往生。又如佛陀在世時，有人在無量劫前砍柴，被老虎逼上樹，忽然失聲稱念『南無佛』（皈依佛陀），在賢劫之中得以度化證道。這說明唸佛在後世也能得以往生。稱念佛號是用口，側重於論述其功用；唸佛在心中，側重於彰顯其功德。論功用在於我不懈怠，彰顯功德在於見到佛陀現前。這兩種意義不同，優劣顯而易見。 略示列祖行門第
【English Translation】 English version: Can the snow on the vast earth be completely melted and dissipated? Moreover, we, like the Buddhas, before becoming ordinary beings, have experienced countless kalpas (aeons), and our afflictions are without beginning. Since the aspiration to cultivate is right before us, how can we not think seriously about it? If one can achieve single-mindedness for one day or seven days, one can be reborn in the Pure Land. Even at the moment of death, single-mindedly reciting the Buddha's name once can eradicate the heavy sins of eighty billion kalpas of birth and death. Even those who have committed the most heinous crimes, when the fires of hell appear at the end of their lives, if they can achieve ten recitations and be reborn in the Pure Land, it is all due to the majestic power of reciting the Buddha's name, and the power of the Buddha's swift rescue and great vow. This is like a strong man who is surrounded in battle, and receives the help of a brave warrior with a strong bow, sharp arrows, a fine horse, and excellent strategies, who can immediately break through the encirclement, defeat the enemy, establish meritorious service, and then submit to his lord, forever enjoying abundant happiness. Therefore, it is said that reciting the Buddha's name once can eradicate the heavy sins of eighty billion kalpas of birth and death, not that one recites for three days today and four days tomorrow, still hesitating. Or, seeing some sights and sounds, one is completely unable to grasp them, as if one had never recited the Buddha's name at all. Wanting to rely on eliminating sins to guarantee rebirth in the Pure Land, how is that possible? Therefore, one should know that those who recite the Buddha's name with a scattered mind, and those who, although sincere, are still filled with delusions, are obstructed by these sins from countless kalpas. If one can exert all one's strength, one can eliminate the sins of the corresponding kalpas, and by relying on courageous and swift strength, the remaining sins will no longer be an obstacle, and one can achieve rebirth in the Pure Land. The Buddha's power is vast and boundless, pervading all times and places, and can incorporate small good deeds into the Buddha's great vow, making them of one taste, and all the sins of all kalpas can be eliminated, not just eighty billion kalpas. Such merit is truly immeasurable. The principle of the sudden and direct approach of the Great Vehicle is evident from this. The Ten Doubts about Pure Land says, 'A rope ten spans thick cannot be untied by a thousand men, but a child wielding a blade can cut it in two in an instant.' This is a metaphor for how reciting the Buddha's name can eliminate sins and lead to rebirth. Also, in the Buddha's time, there was a person who was gathering firewood countless kalpas ago, and was forced up a tree by a tiger. He suddenly cried out 'Namo Buddha' (Homage to Buddha), and in the Bhadrakalpa (the present fortunate eon) he was able to be liberated and attain the Way. This shows that reciting the Buddha's name can lead to rebirth in future lives. Reciting the Buddha's name is done with the mouth, focusing on discussing its function; reciting the Buddha's name in the heart focuses on manifesting its virtue. Discussing its function lies in my diligence, manifesting its virtue lies in seeing the Buddha appear before me. These two meanings are different, and their superiority is obvious. A brief indication of the lineage masters' practice methods.
二十一
法門廣大遍攝群機。易進功高眾行莫及。鷲峰初演大器所歸。震旦流輝三乘共證。法化益盛振古絕今。東晉遠祖匡廬倡教。繼時和者百二十三人。祖師三睹聖相如願往生。朝士劉遺民作文立誓。見佛摩頂衣覆其體。又與同志闕公則等。于命終時悉從其行。晉翰林張抗但持大悲咒十萬遍。宋江陵僧曇鑒以平日毫芒之善悉回凈土。南齊揚都僧慧進愿誦法華為凈土行。抗見凈土在西屋間良久而化。鑒睹彌陀以水灑面曰。滌汝塵垢。清汝心念。汝之身口俱致嚴凈。又睹瓶中生花。定起與寺僧話別。進因誦經致病。愿造法華百部填所誦。造畢病癒。忽聞空中贊善。隨即往生。後魏壁谷僧曇鸞棄仙學佛。臨終令弟子高聲唸佛向西叩頭而亡。空中天樂從西而去。隋僧道喻以旃檀造三尺彌陀像發願求生。后死而復甦。冥中親睹瑞應見。佛謂云。明星現時吾來接引。及期果逝。唐京師善導和尚。臺州懷玉．汾州芳果二師。真州自覺。睦州少康及并州惟岸等。皆不離大乘。建誓立愿。靈驗昭著感動天人。法雲普覆含攝無窮。陳隋天臺智者國師。洎傳法列祖法智．慈雲等。國初永明智覺禪師．長蘆慈覺禪師。此大聖師。行超人天。德臨三有。揭昏衢之慧日。破苦處之導者。皆以此三昧為自利利他杰世化人之道。化儀既畢皆生上
【現代漢語翻譯】 二十一
法門廣大，遍攝群機（指各種根器的眾生）。此法門容易入門，功德高深，其他修行方法難以企及。當年在鷲峰（Grdhrakuta，山名，佛陀常在此說法）初次宣講此法門，是為堪當大任的弟子們所歸宿。此法門的光輝傳到震旦（古代中國的稱謂），使聲聞乘、緣覺乘、菩薩乘的修行者共同證悟。佛法的教化日益興盛，超過了以往任何時代。東晉時代的遠祖慧遠大師在廬山（Mount Lu）倡導凈土唸佛法門。之後繼承和發揚此法門者有一百二十三人。慧遠祖師曾三次見到阿彌陀佛的聖像，如願往生西方極樂世界。當時的朝廷官員劉遺民（Liu Yimin）撰寫文章，立下誓願，見到佛陀摩頂，並以佛的袈裟覆蓋其身。他又與同志闕公則（Que Gongze）等人，在臨命終時都依照此法門修行而往生。
晉朝翰林學士張抗（Zhang Kang）只是持誦大悲咒十萬遍。宋朝江陵的僧人曇鑒（Tan Jian）將平日裡哪怕是極小的善行，都回向到凈土。南齊揚都的僧人慧進（Hui Jin）發願誦持《法華經》作為往生凈土的修行。張抗見到凈土在西屋之間，良久之後化去。曇鑒見到阿彌陀佛用水灑在他的臉上，說：『洗滌你的塵垢，清凈你的心念，你的身口都達到莊嚴清凈。』又見到瓶中生出蓮花。他從禪定中起身，與寺廟的僧人告別。慧進因為誦經而生病，發願造一百部《法華經》來彌補所誦的經文。造完之後，疾病痊癒。忽然聽到空中讚歎的聲音，隨即往生。
後魏時期的壁谷僧人曇鸞（Tanluan）放棄了修仙，轉而學佛。臨終時，他讓弟子高聲唸佛，自己面向西方叩頭而去世。空中傳來天樂，從西方而去。隋朝的僧人道喻（Dao Yu）用旃檀木造了一尊三尺高的阿彌陀佛像，發願求生凈土。後來他死了又復活，在陰間親眼見到了瑞相。佛告訴他說：『當明星出現的時候，我來接引你。』到了約定的時間，果然往生。
唐朝京師的善導和尚（Shandao），臺州的懷玉（Huaiyu）大師，汾州的芳果（Fangguo）二師，真州的自覺（Zijue），睦州的少康（Shaokang）以及并州的惟岸（Weian）等人，都不離大乘佛法，建立誓願，他們的靈驗事蹟非常顯著，感動了天人和世人。佛法的慈雲普遍覆蓋，含攝無量眾生。陳隋時代的天臺智者國師（Zhiyi），以及傳法的列祖法智（Fazhi）、慈雲（Ciyun）等大師，還有國初的永明智覺禪師（Yongming Yanshou）、長蘆慈覺禪師（Changlu Zongze），這些偉大的聖師，他們的修行超越了人天，德行遍佈三界。他們揭示了昏暗道路上的智慧之日，是苦難之地的引導者。他們都以唸佛三昧作為自利利他、教化世人的方法。教化完畢后，都往生到了極樂世界。
【English Translation】 Twenty-one
The Dharma gate is vast, universally encompassing all beings (referring to beings of various capacities). It is easy to enter and its merits are profound, unmatched by other practices. When it was first expounded on Vulture Peak (Grdhrakuta, a mountain where the Buddha often taught), it became the refuge for disciples capable of great things. Its radiance flowed to China (ancient name for China), enabling practitioners of the Sravaka Vehicle, Pratyekabuddha Vehicle, and Bodhisattva Vehicle to attain enlightenment together. The propagation of the Dharma grew increasingly prosperous, surpassing any previous era. During the Eastern Jin Dynasty, the venerable Master Huiyuan of Mount Lu initiated the Pure Land practice of Buddha-name recitation. Subsequently, one hundred and twenty-three individuals inherited and promoted this Dharma gate. Master Huiyuan saw the sacred image of Amitabha Buddha three times and was reborn in the Western Pure Land as he wished. Liu Yimin, an official of the time, wrote essays and made vows, saw the Buddha touch his head, and had the Buddha's robe cover his body. He and his companions, such as Que Gongze, all practiced this Dharma gate at the time of their death and were reborn.
Zhang Kang, a scholar of the Jin Dynasty, simply recited the Great Compassion Mantra one hundred thousand times. Tan Jian, a monk of Jiangling in the Song Dynasty, dedicated even the smallest good deeds of his daily life to the Pure Land. Hui Jin, a monk of Yangdu in the Southern Qi Dynasty, vowed to recite the Lotus Sutra as a practice for rebirth in the Pure Land. Zhang Kang saw the Pure Land in the west room and transformed after a long time. Tan Jian saw Amitabha Buddha sprinkle water on his face, saying, 'Wash away your defilements, purify your mind. May your body and speech be adorned and pure.' He also saw lotuses bloom in a vase. He arose from meditation and bid farewell to the monks of the temple. Hui Jin became ill from reciting the sutra and vowed to create one hundred copies of the Lotus Sutra to compensate for the recited text. After completing them, his illness was cured. Suddenly, he heard voices of praise in the air and was immediately reborn.
During the Later Wei Dynasty, the monk Tanluan of Bigu abandoned the study of immortality and turned to Buddhism. At the time of his death, he instructed his disciples to recite the Buddha's name loudly, and he himself bowed towards the west and passed away. Heavenly music was heard in the air, departing from the west. Dao Yu, a monk of the Sui Dynasty, made a three-foot-tall statue of Amitabha Buddha from sandalwood and vowed to be reborn in the Pure Land. Later, he died and was revived, personally witnessing auspicious signs in the underworld. The Buddha told him, 'When the morning star appears, I will come to receive you.' At the appointed time, he indeed passed away.
During the Tang Dynasty, the venerable Master Shandao of the capital, Master Huaiyu of Taizhou, the two masters Fangguo of Fenzhou, Zijue of Zhenzhou, Shaokang of Muzhou, and Weian of Bingzhou, all remained within the Mahayana Dharma, established vows, and their miraculous events were very evident, moving gods and humans. The compassionate clouds of the Dharma universally covered and encompassed countless beings. The Tiantai Zhiyi National Teacher (Zhiyi) of the Chen and Sui Dynasties, as well as the ancestral masters Fazhi and Ciyun who transmitted the Dharma, and the Chan Master Yongming Yanshou and Chan Master Changlu Zongze of the early Song Dynasty, these great holy teachers, their practices surpassed humans and gods, and their virtues pervaded the three realms. They revealed the sun of wisdom on the dark path and were guides in the land of suffering. They all used the Samadhi of Buddha-name recitation as a method for benefiting themselves and others, and for transforming the world. After completing their teachings, they were all reborn in the Land of Ultimate Bliss.
品。又唐長安尼凈真誦金剛經十萬遍。將終五月內十度見佛。兩度神遊極樂。唐房翥勸一人唸佛。感動幽冥。長安李知遙五會念佛。見空中神僧來接。得生凈土。上黨姚婆唸佛立化。并州溫靜文妻修行如願。又張鍾馗．張善和皆為殺業。獄相已現。十念便歸。石晉鳳翔僧智通．宋明州僧可久。觀智者遺文。一心修習。神遊凈土。見標名華座者。出定之後悉如其言。宋金太公．黃打鐵．吳瓊。初皆為惡業。改悔精修。于往生時悉有瑞應。荊王夫人．觀音縣君馮氏夫人。雖在女流。其德反著。此勝法門凡有心者皆可修行。奚間緇白男女老幼愚智異流極惡最逆闡提之輩。今依傳記聊述所聞。至若四海八極古往今來耳目不接。所聞未廣歷時既久。亡失者多。豈能盡述。
迴向普勸第二十二
祥夫邪見之源由於師友之教。雖夙業所召豈免自心見惑哉。惑既不離我心。報必難逃苦趣。一染于識。萬化莫回。寶王三昧唸佛直指由是而作也。余立斯志。緣娑婆業系之大苦。念極樂依正之逍遙。凈薉交參生佛互顯。無量義海聚之於心。我以如上功德及未來際觀集發心求生凈土一切善根。如法性理展轉無窮。自果從因遍周塵剎。為行為愿。回施眾生一切圓成同生凈土。又愿承茲念力。十方剎海並娑婆一切眾生。若同若別依正色
【現代漢語翻譯】 現代漢語譯本： 品。又如唐朝長安的尼姑凈真，誦讀《金剛經》十萬遍，臨終前五個月內十次見到佛，兩次神遊極樂世界。唐朝的房翥勸一人唸佛，感動了幽冥界。長安的李知遙五會念佛，見到空中神僧前來接引，得以往生凈土。上黨的姚婆唸佛後站立往生。并州的溫靜文的妻子修行如願。又有張鍾馗、張善和，生前都從事殺業，地獄景像已經顯現，但因臨終十念而往生。石晉時期的鳳翔僧人智通、宋朝明州的僧人可久，觀看智者大師的遺文，一心修習，神遊凈土，見到標有自己名字的蓮花寶座，出定之後都如其所言。宋朝的金太公、黃打鐵、吳瓊，起初都從事惡業，後來改悔精進修行，在往生時都有瑞相。荊王夫人、觀音縣君馮氏夫人，雖然是女子，但她們的德行反而更加顯著。這種殊勝的法門，凡是有心的人都可以修行，哪裡需要區分出家在家、男女老少、愚笨聰明、不同流派、罪大惡極、最下賤的人呢？現在我依據傳記，姑且敘述所聽聞的事情。至於四海八極，古往今來，耳目無法接觸到的，所聽聞的不夠廣泛，經歷的時間又很久，遺失的就更多了，怎麼能夠全部敘述呢？
迴向普勸第二十二
祥夫認為邪見的根源在於師友的教導。雖然是宿世的業力所招感，但又怎麼能免除自己內心的迷惑呢？迷惑既然不離我們的心，那麼報應就難以逃脫痛苦的境地。一旦被染污到意識中，萬種變化都無法挽回。《寶王三昧唸佛直指》就是因此而作的。我立下這個志向，是因為娑婆世界的業力牽繫著巨大的痛苦，而極樂世界的依報和正報是多麼的逍遙自在。凈土和穢土交相輝映，佛和眾生互相顯現。無量義海聚集在心中。我將如上的功德以及未來際觀想和發起求生凈土的一切善根，如法性之理，展轉無窮，從因到果，遍佈塵剎。作為行為和願望，迴向施與眾生，一切圓滿成就，共同往生凈土。又愿憑藉這唸佛的力量，十方剎海以及娑婆世界的一切眾生，無論是相同還是不同，依報和正報的色
【English Translation】 English version: Chapter. Furthermore, the nun Jingzhen of Chang'an (capital of Tang Dynasty) recited the Diamond Sutra (Vajracchedika Prajnaparamita Sutra) one hundred thousand times. In the five months before her death, she saw the Buddha ten times and traveled to the Pure Land twice in spirit. Fang Zhu of the Tang Dynasty persuaded one person to recite the Buddha's name, which moved the beings in the underworld. Li Zhiyao of Chang'an recited the Buddha's name in five assemblies and saw a divine monk in the sky coming to receive him, enabling him to be reborn in the Pure Land. Granny Yao of Shangdang (ancient prefecture in China) attained rebirth while standing after reciting the Buddha's name. The wife of Wen Jingwen of Bingzhou (ancient prefecture in China) achieved her wish through practice. Moreover, Zhang Zhongkui and Zhang Shanhua both engaged in the killing profession. The signs of hell had already appeared, but they returned to the Pure Land through ten recitations at the end of their lives. During the Later Jin Dynasty, the monk Zhitong of Fengxiang (ancient prefecture in China), and the monk Kejiu of Mingzhou (ancient prefecture in China) in the Song Dynasty, studied the writings of Zhiyi (智者大師, a prominent figure in the Tiantai school of Buddhism) with focused minds. They traveled to the Pure Land in spirit and saw lotus seats with their names on them, and after emerging from meditation, everything happened as they had seen. Jin Taigong, Huang Datie, and Wu Qiong of the Song Dynasty all initially engaged in evil deeds, but later repented and practiced diligently. At the time of their rebirth, there were auspicious signs. Lady Jing Wang and Lady Feng of Guanyin County, although women, had their virtues manifested. This supreme Dharma gate can be practiced by anyone with the aspiration, without distinguishing between monastics and laypeople, men and women, old and young, foolish and wise, different schools, extremely evil, most rebellious, or icchantikas (闡提, those who have severed their roots of goodness). Now, based on the biographies, I will briefly describe what I have heard. As for the four seas and eight extremities, ancient and modern times, what the eyes and ears cannot reach, what has not been widely heard, and what has been lost over time, how can it all be fully described?
Dedication and Universal Exhortation, Chapter Twenty-Two
Xiangfu believes that the source of wrong views lies in the teachings of teachers and friends. Although it is caused by past karma, how can one avoid the delusions of one's own mind? Since delusion does not leave our minds, retribution is difficult to escape from suffering. Once contaminated in consciousness, myriad transformations cannot be reversed. The 'Bao Wang Sanmei Nianfo Zhizhi' (寶王三昧唸佛直指, Direct Pointing to Mindfulness of Buddha in the Samadhi of the King of Treasures) was created for this reason. I have made this vow because the karma of the Saha world (娑婆世界, the world we live in) is tied to great suffering, while the adornments and rewards of the Pure Land are so free and at ease. The Pure Land and the defiled land reflect each other, and the Buddhas and sentient beings manifest each other. The immeasurable ocean of meaning gathers in the heart. I dedicate the above merits and all the roots of goodness from future contemplation and aspiration to be reborn in the Pure Land, like the principle of Dharma-nature, endlessly transforming, from cause to effect, pervading all realms. As actions and vows, I dedicate them to all sentient beings, so that all may be perfectly accomplished and reborn together in the Pure Land. Furthermore, I wish that by the power of this mindfulness, all sentient beings in the ten directions and the Saha world, whether similar or different, the adornments and rewards of
心一時趣入樂邦教主無量光明一毫端中。皆為樂國。變現自在。遊戲神通。如佛所住。永無遺余。我願方滿。重複一心攝我。無始至今盡未來際。若大若小三業所修一切善根。皆現在前。普與眾生於極樂國一心迴向。仰祈諸佛神力。彌陀願力。及二大士功德之力。愿此法門。愿此善根。遍我六根及諸支體。令我六根境智自在。滿虛空界皆為色身。悉能宣說如是法門。以此根身即於一切眾生之前。盡未來際不生疲厭。供養恭敬如事世尊。五體投地。胡跪合掌。志心勸以偈曰。
極樂世界最清凈 莊嚴微妙超世間 彌陀願力同虛空 相好光明亦如是 唸唸不離眾生界 普度我等生其邦 我等自甘生死中 歷劫沉淪莫超越 彼佛垂臂待已久 咨嗟彈指誠慇勤 光明欲發蓮華開 今正是時愿生彼 身欲無常時欲過 眾苦交煎應當離 愿速唸佛同修行 盡此報身生極樂
又愿此法門常在世間。如佛法身。作不請友。利樂一切同生安養。天龍八部常來護持。於此法門不容毀滅。如法性理永遠流通與佛常住。
寶王三昧唸佛直指
No. 1164-9c 附真妄心境圖說
真妄心境勝劣之圖
(此方相喻真心大方廣)。
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【現代漢語翻譯】 現代漢語譯本： 一心一意地趣入極樂世界教主阿彌陀佛無量光明的毫毛端中，每一處都是極樂國土。變現自在，遊戲神通，如同佛所居住的地方一樣，永遠沒有遺漏和剩餘。我的願望現在圓滿，再次一心攝受我，從無始以來直到未來無盡的時間，無論大小，身口意三業所修的一切善根，都現在眼前。普遍地與眾生在極樂國土一心迴向。仰仗諸佛的神力，阿彌陀佛的願力，以及觀世音菩薩（Avalokiteśvara）和大勢至菩薩（Mahāsthāmaprāpta）的功德之力，愿這個法門，愿這些善根，遍佈我的六根以及各個肢體，使我的六根在境界和智慧上都得自在。愿充滿虛空界都成為我的色身，完全能夠宣說這樣的法門。用這個根身在一切眾生面前，直到未來無盡的時間都不生疲倦和厭煩，供養恭敬如同侍奉世尊。五體投地，胡跪合掌，真心誠意地用偈頌勸導：
極樂世界最清凈，莊嚴微妙超世間， 阿彌陀佛願力同虛空，相好光明亦如是。 唸唸不離眾生界，普度我等生其邦， 我等自甘生死中，歷劫沉淪莫超越。 彼佛垂臂待已久，咨嗟彈指誠慇勤， 光明欲發蓮華開，今正是時愿生彼。 身欲無常時欲過，眾苦交煎應當離， 愿速唸佛同修行，盡此報身生極樂。
又愿這個法門永遠留在世間，如同佛的法身一樣，作為不請之友，利益安樂一切眾生，一同往生安養凈土。天龍八部常常來護持，不允許這個法門被毀滅，如同法性真理一樣永遠流通，與佛常住。
《寶王三昧唸佛直指》
No. 1164-9c 附真妄心境圖說
真妄心境勝劣之圖
（此方相喻真心大方廣）。
【English Translation】 English version: With one mind, I enter into the realm of bliss, into the tip of a hair of the immeasurable light of Amitābha (無量光明) , the teaching lord of the Land of Bliss (樂邦). Every place is the Land of Bliss. Transforming freely, playing with spiritual powers, just like where the Buddha dwells, there is never any omission or remainder. My vows are now fulfilled. Again, with one mind, receive me, from beginningless time until the endless future. Whether great or small, all the roots of goodness cultivated by my body, speech, and mind (三業) are now present before me. Universally, with all sentient beings, I dedicate these merits with one mind towards the Land of Bliss. Relying on the divine power of all Buddhas, the power of Amitābha's (彌陀) vows, and the power of the merits of the two great Bodhisattvas Avalokiteśvara (觀世音菩薩) and Mahāsthāmaprāpta (大勢至菩薩), may this Dharma gate, may these roots of goodness, pervade my six senses and all my limbs, so that my six senses may be free in both realm and wisdom. May the entire space become my form body, fully capable of proclaiming such a Dharma gate. With this root body, before all sentient beings, until the endless future, may I never tire or become weary, offering and revering as if serving the World-Honored One. Prostrating with five limbs, kneeling with right knee, joining palms, sincerely exhorting with a verse:
The Land of Ultimate Bliss is most pure, its adornments are subtle and transcend the world. Amitābha's (彌陀) vow power is like the empty space, his excellent marks and light are also like this. Moment to moment, he never leaves the realm of sentient beings, universally delivering us to be born in that land. We willingly remain in the cycle of birth and death, sinking and falling for kalpas without transcending. That Buddha has been extending his arm waiting for a long time, sighing and snapping his fingers with sincere diligence. The light is about to emit, the lotus flower is about to open, now is the right time to vow to be born there. The body is about to be impermanent, time is about to pass, all kinds of suffering are pressing and should be left behind. May we quickly recite the Buddha's name and practice together, exhausting this retribution body to be born in the Land of Ultimate Bliss.
Furthermore, may this Dharma gate always remain in the world, like the Dharma body of the Buddha, acting as an uninvited friend, benefiting and bringing joy to all sentient beings, together being born in the Land of Peace and Nourishment. May the eight classes of gods and dragons (天龍八部) always come to protect and uphold, not allowing this Dharma gate to be destroyed, like the principle of Dharma nature, forever circulating and abiding with the Buddha.
The Direct Pointing of the Samādhi of the Treasure King through Buddha Recitation
No. 1164-9c Attached with Illustrations of True and False Mind and Realm
Diagram of the Superiority and Inferiority of True and False Mind and Realm
(This square symbolizes the vast and expansive true mind).
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此圖所引乃上卷第二篇斥妄顯真之說中來。恐人觀彼猶有昧者。故作此圖再述其旨。使後學易曉云。
此一大方相喻大覺不生滅之真心也。心量不可為喻。今姑以方相擬之。此一圓相喻十方無邊虛空也。此十個小方相喻十方各微塵數世界也。此人身中心字喻汝今胸中所蘊六塵緣影之妄心也。此妄影心在我身中。身在世界。世界在空。空在大覺本然真心之中。故知此東穢西凈二土實境。兩形遠隔十萬億國土之外。豈在汝今虛妄緣影心中。佛祖有云。惟心凈土本性彌陀者。正在此。以方相為喻能含裹十虛大覺不生滅真心中。若謂在汝即今妄想緣影心中。可謂惑甚。楞嚴云。譬如百千澄清大海棄之。惟認一浮漚體。目為全潮。窮盡瀛渤。此是迷中倍人。即此義也。又云。十方虛空生汝心內。如片云點空。況世界在空。豈能離我本然真心也。又云。空生大覺中。如海一漚發。有漏微塵國。皆依空所生。如是則凈穢等土不離真心。又何礙於著相求生耶。若能了遠即近。求即無求。自合理趣此真妄二心。古人廣有妙釋。不能具引。行者可不鑒乎。
No. 1164-9d 附破妄念佛說(一名直指心要)
唸佛三昧者。大雄氏觀此娑婆有生老病死等業系諸苦。教人念彼阿
【現代漢語翻譯】 現代漢語譯本 此圖引自上卷第二篇『斥妄顯真』的說法。恐怕有人看了之後仍然不明白，所以作此圖再次闡述其要旨，使後來的學習者容易明白。
這一個大方形象征著大覺不生不滅的真心。心的容量無法比喻，現在姑且用方相來比擬。這一個圓形象征著十方無邊的虛空。這十個小方形象征著十方各個微塵數的世界。這人身中心的『心』字，象徵著你現在胸中所蘊藏的六塵緣影的妄心。這個虛妄的影子心在我的身體中，身體在世界中，世界在空中，空在大覺本然的真心之中。所以知道這東方穢土和西方凈土的真實境界，兩種形體相隔十萬億國土之外，怎麼會在你現在虛妄的緣影心中呢？佛祖說過，『唯心凈土，本性彌陀』，說的就是這個道理。以方相為比喻，能夠包含十虛的大覺不生不滅的真心，如果說在你的即今妄想緣影心中，那可真是迷惑至極。《楞嚴經》說，『譬如百千澄清大海棄之，惟認一浮漚體，目為全潮，窮盡瀛渤。』這是迷中倍人，就是這個意思。又說，『十方虛空生汝心內，如片云點空。』何況世界在空中，怎麼能離開我本然的真心呢？又說，『空生大覺中，如海一漚發。有漏微塵國，皆依空所生。』這樣說來，凈土穢土等都不離真心，又有什麼妨礙執著相求生呢？如果能夠明白遠即是近，求即是無求，自然合乎理趣這真妄二心。古人有很多精妙的解釋，不能全部引用，修行的人難道不應該借鑑嗎？
No. 1164-9d 附破妄念佛說(一名直指心要)
唸佛三昧，是大雄氏（釋迦牟尼佛的尊稱）觀察到這個娑婆世界有生老病死等業力所繫的各種痛苦，教人念阿彌陀佛。
【English Translation】 English version This illustration is drawn from the 'Refuting Delusion and Revealing Truth' section in the second chapter of the first volume. Fearing that some may still not understand it after reading, this illustration is made to reiterate its essence, making it easier for later learners to comprehend.
This large square symbolizes the uncreated and undying true mind of Great Enlightenment (Mahabodhi). The capacity of the mind cannot be compared, so now it is tentatively likened to a square. This circle symbolizes the boundless void of the ten directions. These ten small squares symbolize the countless worlds in each of the ten directions. The character 'mind' (心) in the center of the human body symbolizes the deluded mind of the shadows of the six sense objects contained in your chest right now. This illusory shadow mind is in my body, the body is in the world, the world is in the void, and the void is in the original true mind of Great Enlightenment. Therefore, know that the real realms of the impure land of the East and the pure land of the West are separated by hundreds of thousands of millions of lands. How could they be in your present illusory shadow mind? The Buddha and Patriarchs said, 'The Pure Land is only mind, Amitabha is inherent nature,' which is exactly what this means. Using the square as a metaphor, it can contain the true, uncreated, and undying true mind of Great Enlightenment that encompasses the ten voids. If you say it is in your present deluded shadow mind, that is truly extremely deluded. The Shurangama Sutra says, 'It is like abandoning hundreds of thousands of clear oceans and only recognizing one floating bubble as the entire tide, exhausting the seas and oceans.' This is being doubly deluded within delusion, which is the meaning of this. It also says, 'The ten directions of void are born within your mind, like a speck of cloud in the sky.' Moreover, the world is in the void, how can it be separated from my original true mind? It also says, 'The void is born within Great Enlightenment, like a bubble arising from the sea. Countries of leaky dust all depend on the void for their birth.' Thus, pure and impure lands are not separate from the true mind, so what obstacle is there to seeking rebirth through attachment to forms? If one can understand that far is near, and seeking is non-seeking, one will naturally be in accord with the principles of these two true and deluded minds. The ancients had many wonderful explanations, which cannot all be quoted. Should practitioners not take heed?
No. 1164-9d Attached is the Discourse on Buddha Recitation for Breaking Delusion (also known as Directly Pointing to the Essentials of the Mind)
The Samadhi of Buddha Recitation is that the Great Hero (a respectful title for Shakyamuni Buddha) observed the various sufferings of this Saha world, such as birth, old age, sickness, and death, which are bound by karma, and taught people to recite Amitabha Buddha.
彌陀佛求生極樂國土之法也。以彼佛身及彼國土清凈無比。莊嚴第一。依正極妙。故得名焉。彼佛眾會所有大心菩薩聞。佛言教得生彼者。何止萬億。自是法流天下。東土西國。自始至今。如教生者轉多。不可以微塵恒沙比其數量也。去聖逾遠。人世澆漓。不知西方極樂實境見存。乃錯解諸法在心一句以為玄妙。便妄認胸中六塵緣影昏擾擾相為心。謂樂土在內。不求生彼。顛倒甚矣。此六塵緣影皆屬前塵。本無自體。前塵若無。此心即滅。云何更有彼土在此心內耶。汝又謂。心本在胸。心小在胸。焉可著此廣大佛土耶。縱謂悟道便為佛土在心者。只可名為見性悟道。焉可謂之凈土在心。若人作此見者。實名邪見。縱是天魔惡賊外道種性亦超此見。世間無有。此見最下劣矣。可憐憫哉。汝今若欲悟真實本然心者。先當觀汝所認六塵緣影之心本在汝胸。胸住于身。身居國土。此土及一切凈穢剎海悉在虛空之內。此虛空界無際無外。十界依正一切在中。廣大難思。此空雖大。我之天然不動真實本心非大極大。又能圓裹如上最大虛空。彼空在我真心尚如小片之云忽點太清之里。云何娑婆極樂一切凈穢剎海而不在我本然心中耶。然則佛說諸法在心者。實非在汝胸中妄想緣影心內也。乃在現前一念本真之心內也。此真實心。遠離知
【現代漢語翻譯】 現代漢語譯本： 這是關於阿彌陀佛（Amitabha）求生西方極樂世界的方法。因為阿彌陀佛的佛身以及極樂國土清凈無比，莊嚴殊勝，無與倫比，依報和正報都極其美妙，所以才得此名號。在阿彌陀佛的法會上，所有發大心的菩薩聽聞佛的教誨而得以往生極樂世界的人，何止萬億之多。自從這種法門流傳於天下，無論是東土還是西國，從古至今，依照佛陀教誨而往生的人越來越多，其數量之多，即使用微塵來恒河沙數般地計算也無法窮盡。 距離聖人的時代越來越遠，世道人心日益澆薄，不知道西方極樂世界的真實境界確實存在。於是錯誤地理解了『諸法在心』這句話，認為這是玄妙的道理，便妄自認為胸中由六塵（色、聲、香、味、觸、法）所產生的緣影是心，認為極樂凈土就在自己的心中，而不求往生西方極樂世界，真是顛倒至極！這六塵緣影都屬於外在的塵境，本來就沒有自己的本體。如果外在的塵境不存在，這個心也就隨之消滅了，又怎麼能說極樂凈土在這個心中呢？ 你又說，心本來就在胸中，心在胸中顯得很小，怎麼能容納如此廣大的佛土呢？縱然說開悟得道就等於佛土在心中，也只能稱之為見性悟道，怎麼能說是凈土在心中呢？如果有人這樣認為，實在是一種邪見。即使是天魔、惡賊、外道，他們的見解也超越了這種說法，世間再沒有比這種見解更低下、更愚劣的了，真是可憐啊！ 你現在如果想要領悟真實本然的心，首先應當觀察你所認為的六塵緣影之心，它本來就在你的胸中。胸在身體之內，身體居住在國土之上，這個國土以及一切清凈或污穢的剎土都存在於虛空之內。這個虛空界無邊無際，十法界（地獄、餓鬼、畜生、阿修羅、人、天、聲聞、緣覺、菩薩、佛）的依報和正報都在其中，廣大得難以思議。這個虛空雖然廣大，但我天然不動、真實本有的心，比虛空還要廣大，又能圓滿地包裹住如上所說的最大虛空。那個虛空在我真實本有的心中，就像一片小小的雲彩忽然出現在晴朗的天空中一樣。那麼，娑婆世界、極樂世界以及一切清凈或污穢的剎土，又怎麼不在我本然的心中呢？ 因此，佛所說的『諸法在心』，實際上並不是在你胸中的妄想緣影心內，而是在現前一念本真之心內。這個真實的心，遠離知見。
【English Translation】 English version: This is about the method of seeking rebirth in the Pure Land of Ultimate Bliss (Sukhavati) of Amitabha Buddha (Amitabha). Because the body of Amitabha Buddha and the Pure Land are incomparably pure, supremely adorned, and unparalleled, with both the environment and the beings within it being extremely wonderful, hence the name. In the assembly of Amitabha Buddha, all the Bodhisattvas with great aspiration who heard the Buddha's teachings and were able to be reborn in the Pure Land numbered more than hundreds of millions. Since this Dharma (teaching) has spread throughout the world, whether in the Eastern Lands or the Western Countries, from ancient times until now, the number of people who have been reborn according to the Buddha's teachings has been increasing, and the number is so great that it cannot be exhausted even if one were to calculate it with dust particles as numerous as the sands of the Ganges River. As the distance from the sages increases, the morals of the world become increasingly degenerate, and people do not know that the real realm of the Western Pure Land of Ultimate Bliss truly exists. Thus, they mistakenly interpret the phrase 'all dharmas are in the mind' as a profound principle, and they falsely believe that the shadows of conditions arising from the six sense objects (form, sound, smell, taste, touch, and dharma) in their minds are the mind, thinking that the Pure Land is within their own minds, and do not seek rebirth in the Western Pure Land, which is extremely inverted! These shadows of conditions arising from the six sense objects all belong to external objects, and originally have no self-nature. If the external objects do not exist, this mind will also perish with them, so how can one say that the Pure Land is within this mind? You also say that the mind is originally in the chest, and the mind appears small in the chest, so how can it contain such a vast Buddha Land? Even if one says that enlightenment is equivalent to the Buddha Land being in the mind, it can only be called seeing one's nature and attaining enlightenment, how can it be said that the Pure Land is in the mind? If someone thinks this way, it is truly a heretical view. Even demons, evil thieves, and followers of external paths have views that surpass this, and there is nothing more inferior or foolish than this view in the world, it is truly pitiful! If you now wish to realize the true, inherent mind, you should first observe that the mind of the shadows of conditions arising from the six sense objects that you recognize is originally in your chest. The chest is within the body, and the body resides on the land, and this land and all pure or defiled Buddha-fields exist within the void. This realm of void is boundless and limitless, and the environment and beings of the ten realms (hells, hungry ghosts, animals, asuras, humans, devas, sravakas, pratyekabuddhas, bodhisattvas, and Buddhas) are all within it, so vast that it is inconceivable. Although this void is vast, my natural, unmoving, true, inherent mind is even vaster than the void, and can perfectly encompass the largest void as mentioned above. That void, in my true, inherent mind, is like a small cloud suddenly appearing in the clear sky. Then, how can the Saha World (Saha), the Pure Land of Ultimate Bliss, and all pure or defiled Buddha-fields not be in my inherent mind? Therefore, what the Buddha said, 'all dharmas are in the mind,' is actually not within the mind of delusional shadows of conditions in your chest, but within the present moment of the original, true mind. This true mind is far from knowledge and views.
覺。超諸聞見。永斷一切生滅增減之相。非始非今。性本真如。具含眾妙。乃十界迷悟之本實。不可得而思議其廣大者。既一切身土皆在汝今大覺不動真心之中。與佛同證。則知極樂娑婆等土雖是實境。乃全我心。既全我心。我今任意于中舍東取西。厭穢忻凈。惡娑婆求極樂。乃至憎生愛佛。恣意熾然。著相而求。皆不離我心也。如是而求。不離心故。故彼極樂彌陀相好現時即自心顯。自心顯時即彼佛現。又我心即是彼佛之心。彼佛即是我心之佛。一體無二。故云惟心凈土本性彌陀。非謂西方無土無佛不須求生。但在汝生滅緣影之中名為惟心本性也。又云。求彼佛即求自心。求自心需求彼佛。義意甚明。云何今時有等破法散僧間道游儒與泛參禪理者。不知即境即心求不礙真之理。反於不二法中分內分外辨境辨心。又教人舍外取內背境向心。使憎愛轉多分別更甚而深違理趣也。一分其境便以極樂為外。教人不必求生。一分其心便妄指六塵緣影虛偽妄想為心。謂極樂在內。因思此心無質又謂本無一切因果善惡修證之法。從是恣意妄涉世緣。教人不須禮佛燒香然燈誦經懺愿等。種種善行。謂之著相。其上者又使彼縛心不動如頑石相似。壞亂禪法。甚者更令其放曠自如。言殺盜淫業悉是空華無妨于道。因此邪見墮落生死。直向
阿鼻獄底最下一層而住。罪甚屠酤。直待此見悔時彼獄亦隨而壞方乃得出。又于身外田屋山河大地所作之境。雖見實有不敢說無。亦皆指為心外之物打作兩橛。不能得成片段使心境一如。惟于著衣吃飯。因貪口體之重。不敢叱之為外。而於天堂地獄及極樂土等塵剎。雖曾聞名。因不見故直說為無。反言某人某處快樂便是天堂。某人某處苦楚便是地獄。曾不知彼真心非幻。而亦實具天堂地獄剎海也。以此教人不必求生。愚之甚矣。嗚呼。汝既不識不生滅真心含裹太虛。妄認身內方寸緣影為心。以賊為子。不求于佛。其見卑哉。經云。譬如百千澄清大海棄之。惟認一浮漚體。目為全潮。窮盡瀛渤。如來說為可哀憐者。正此輩也。是以我心實與佛心同一理故。故我彌陀願力威德光明在我心中。承我心愚癡之力作一切佛事。無時不引導於我。我心亦于彌陀願力大心之內。修諸唸佛求生一切善行。無一善行而不具含佛德。了彼佛德成我三昧。故知彌陀願力始於發心終於究竟。無一法而不直趣我心。以我心即佛心故。我心亦于無始至今盡未來際修一切三昧。無一法而不攝歸佛海成本來佛。以佛心即我心故。如是依正色心因果凈穢雖同一心。而實不妨一一自分各住其位於一心內也。以一心故。雖凈穢不同。所求不出于真心。以自分故
【現代漢語翻譯】 現代漢語譯本 住在阿鼻地獄的最底層，所犯罪孽比屠夫和賣酒的人還深重。必須等到真正悔悟的時候，那地獄才會隨之崩壞，才能得以脫身。又對於身外的田地、房屋、山河大地等所造作的境界，雖然看到它們真實存在，卻不敢說它們不存在，也全都指為心外之物，將它們打成兩截，不能使心與境融為一體。只有對於穿衣吃飯，因為貪圖口腹和身體的享受，不敢斥責它們是身外之物。而對於天堂地獄以及極樂世界等無數佛土，雖然曾經聽聞過它們的名字，因為沒有親眼見到，就直接說它們不存在，反而說某人某處快樂就是天堂，某人某處痛苦就是地獄。卻不知道那真心並非虛幻，而且真實具備天堂地獄和無盡的佛土。用這種觀點來教導人們不必求生凈土，真是愚蠢至極。唉！你既然不認識那不生不滅、包含整個宇宙的真心，錯誤地認為身內的方寸之地所產生的幻影就是心，把強盜當成兒子，不向佛尋求真理，這種見解多麼卑微啊！經上說：『譬如有人捨棄百千澄清的大海，只認取一個漂浮的小水泡，就認為它是整個潮水，窮盡了整個大海。』如來說這種人是可悲可憐的，正是指的這一類人。因此，我的心實際上與佛的心是同一個道理。所以，阿彌陀佛（Amitabha）的願力、威德和光明就在我的心中，憑藉我心中愚癡的力量來做一切佛事，無時無刻不在引導我。我的心也在阿彌陀佛（Amitabha）願力的大心之內，修習各種唸佛和求生凈土的一切善行，沒有哪一種善行不包含佛的功德，了悟那佛的功德成就我的三昧（Samadhi）。所以要知道，阿彌陀佛（Amitabha）的願力，從最初發心到最終成就，沒有哪一法不是直接趨向我的心，因為我的心就是佛的心。我的心也從無始以來直到未來的盡頭，修習一切三昧（Samadhi），沒有哪一法不是攝歸佛海，成就本來的佛，因為佛的心就是我的心。像這樣，依報和正報、色法和心法、因果、清凈和污穢，雖然都是同一個心，但實際上不妨礙一一區分，各自安住於一心之內。因為是一心，所以雖然清凈和污穢不同，所求的都不會超出真心；因為是各自區分，所以……
【English Translation】 English version They dwell in the lowest level of Avici Hell (阿鼻獄, the hell of incessant suffering). Their sins are greater than those of butchers and wine sellers. Only when they truly repent will that hell collapse, and they can escape. Furthermore, regarding the external realms of fields, houses, mountains, rivers, and the great earth, although they see them as real, they dare not say they are unreal. They also point to them as things outside the mind, splitting them into two separate entities, unable to integrate mind and environment into one. Only regarding clothing and eating, due to their greed for bodily pleasures, they dare not denounce them as external. As for heavens, hells, and pure lands like Sukhavati (極樂土, the Land of Ultimate Bliss), although they have heard of them, because they have not seen them, they directly say they do not exist. They instead say that someone's happiness in a certain place is heaven, and someone's suffering in a certain place is hell. They do not know that the true mind is not illusory and actually contains heavens, hells, and countless Buddha lands. Using this view to teach people that there is no need to seek rebirth in the Pure Land is extremely foolish. Alas! Since you do not recognize the non-arising, non-ceasing true mind that encompasses the entire universe, and mistakenly identify the shadows within your own limited mind as the true mind, treating a thief as your son, and not seeking truth from the Buddha, how base is your view! The Sutra says: 'It is like abandoning hundreds of thousands of clear oceans and only recognizing one floating bubble, mistaking it for the entire tide, exhausting the entire sea.' The Tathagata (如來, Thus Come One) says that such people are pitiable, and it is precisely referring to this kind of person. Therefore, my mind is actually the same principle as the Buddha's mind. Thus, Amitabha's (彌陀, Infinite Light) vows, majestic virtue, and light are within my mind, using the power of my mind's ignorance to perform all Buddha activities, guiding me at all times. My mind is also within Amitabha's (彌陀, Infinite Light) great mind of vows, cultivating all practices of mindfulness of the Buddha and seeking rebirth, with no good deed that does not contain the Buddha's virtues, realizing that the Buddha's virtues accomplish my Samadhi (三昧, concentration). Therefore, know that Amitabha's (彌陀, Infinite Light) vows, from the initial aspiration to the final accomplishment, have no Dharma (法, law/teachings) that does not directly lead to my mind, because my mind is the Buddha's mind. My mind also cultivates all Samadhis (三昧, concentration) from beginningless time to the end of the future, with no Dharma (法, law/teachings) that is not gathered into the ocean of Buddhas, accomplishing the original Buddha, because the Buddha's mind is my mind. In this way, although the dependent and principal, form and mind, cause and effect, purity and impurity are the same mind, it does not hinder each being distinct, each residing in its position within the one mind. Because it is one mind, although purity and impurity are different, what is sought does not go beyond the true mind; because they are distinct...
。雖一心而必舍穢取凈也。舍穢取凈則感應道交。見彼本性彌陀。了悟一心則凈穢自分可悟惟心。凈土如是而修。譬如一滴投海便同一味。方知大海即自己也。豈有一行虛棄不成功德者哉。今彼三家村裡愚夫愚婦雖不識理。以信實有彼土故。于命終時反得往生。彼畏有陷空之人。因認緣影為心。謂無外土。故雖修道行還受生死。如是則知彌陀光明威德願力常在世間化事不息。尚欲攝取逃逝專忘眾生。況憶念佛者豈不生也。又彼國土既勝。其求生者亦必當深心起勝願行。或單稱名號專持一咒及但旋繞禮拜乃至燒香散華六時懺悔。盡撥世緣一心專注。觀佛形容與白毫相。不不懈廢命終定生。更能孝養父母。奉事師長。慈心不殺。修十善業。受持三歸。具足眾戒。不犯威儀。深信因果。不謗大乘。勸進行者。修如此法亦生彼也。若得生彼。非止得生。又能了知。如上著實努力唸唸求生之時。正是無念無求無生之理。何以故。即精修是無修。非謂不修是無修也。若果謂一切放下善惡無著坦蕩無礙為無修者。又何異斷見外道。非愚癡而何。豈不聞古人以色相反為無相。以深修乃為無修。以彼例此。法法皆爾。可不審之。今念人命無常轉息來世。又況塵事連環如鉤鎖不斷。若不能於是事縈心塵勞鬱結時。及正當得志歇手不得處。一
【現代漢語翻譯】 現代漢語譯本 即使一心向往，也必須捨棄污穢而選擇清凈。捨棄污穢而選擇清凈，就能感應道交，見到彼方本性的阿彌陀佛（Amitabha，梵語，意為無量光或無量壽）。了悟一心，則清凈與污穢自然分明，可以領悟唯心凈土的道理。像這樣修持凈土法門，譬如一滴水投入大海，便與大海同一味道。這才知道大海就是自己。難道會有任何一行修持是虛假無用，不能成就功德的嗎？現在那些三家村裡的愚夫愚婦，雖然不識道理，但因為真實相信有西方極樂世界，所以在臨命終時反而能夠往生。那些害怕落入空無的人，因為把緣影當作真心，認為沒有外在的凈土。所以即使修行，仍然要遭受生死輪迴。由此可知，阿彌陀佛的光明、威德和願力，常在世間，化度眾生之事永不停止。尚且想要攝取那些逃離、遺忘佛的眾生，更何況是憶念佛的人，難道不會往生嗎？ 而且，既然那個國土如此殊勝，那麼求生凈土的人也必定應當以深切之心發起殊勝的願行。或者僅僅稱念佛號，專心持誦一個咒語，以及僅僅旋繞禮拜，乃至燒香散花，六時懺悔，完全放下世間俗緣，一心專注，觀想佛的容貌與白毫相。不懈怠，不荒廢，命終必定往生。如果更能孝養父母，奉事師長，以慈悲心不殺生，修持十善業，受持三皈依（皈依佛、皈依法、皈依僧），具足各種戒律，不違犯威儀，深信因果，不誹謗大乘佛法，勸進行人，修持這樣的法門也能往生西方極樂世界。 如果能夠往生西方極樂世界，不僅僅是得到往生，而且還能了知，像上面那樣著實努力，唸唸求生的時候，正是無念、無求、無生的道理。為什麼呢？因為精進修持就是無修，而不是說不修就是無修。如果真的認為一切放下，善惡都不執著，坦蕩無礙就是無修，那又與斷見外道有什麼區別呢？不是愚癡又是什麼呢？難道沒聽說過古人以色相反顯無相，以深修才為無修嗎？以此類推，一切法都是如此，怎能不仔細審察呢？現在想到人命無常，轉眼即到來世。更何況世間塵事連環相扣，像鉤鎖一樣無法斷絕。如果不能在這些事情縈繞於心，塵勞鬱結時，以及正當得意忘形，無法放下時，一心...
【English Translation】 English version Even with a focused mind, one must abandon impurity and choose purity. Abandoning impurity and choosing purity allows for the interaction of responsive paths, enabling one to see the Amitabha (Sanskrit, meaning 'Infinite Light' or 'Infinite Life') of that nature. Understanding the single mind clarifies the distinction between purity and impurity, allowing one to comprehend the principle of the Pure Land as being solely within the mind. Practicing the Pure Land method in this way is like a drop of water entering the ocean, becoming one with the ocean's flavor. Only then does one realize that the ocean is oneself. How could any single act of practice be in vain, failing to accomplish merit? Now, the foolish men and women in those Three Families Village, though lacking understanding of the principles, are able to be reborn in the Pure Land at the time of death because they truly believe in the existence of that land. Those who fear falling into emptiness mistake the reflection of conditions for the true mind, believing there is no external Pure Land. Therefore, even though they practice, they still undergo the cycle of birth and death. Thus, it is known that the light, majestic virtue, and vows of Amitabha Buddha are constantly in the world, and the work of transforming beings never ceases. He still desires to gather in those fleeing and forgetful beings, so how much more so will those who remember the Buddha be born there? Moreover, since that land is so supreme, those who seek rebirth there must also deeply generate supreme vows and practices. Or simply recite the Buddha's name, single-mindedly hold a mantra, and merely circumambulate and prostrate, even to burning incense, scattering flowers, repenting at six times of the day, completely relinquishing worldly ties, focusing the mind, contemplating the Buddha's form and the white hair mark (urna). Without being lazy or negligent, one will surely be born there at the end of life. If one can further be filial to parents, serve teachers, with a compassionate heart not kill, cultivate the ten wholesome deeds, take refuge in the Three Jewels (Buddha, Dharma, Sangha), fully uphold the precepts, not violate the demeanor, deeply believe in cause and effect, not slander the Mahayana teachings, and encourage practitioners, cultivating such methods will also lead to birth in that land. If one can be born in that land, it is not just about attaining rebirth, but also about understanding that when one earnestly strives, diligently seeking rebirth with every thought, it is precisely the principle of no-thought, no-seeking, and no-birth. Why? Because diligent practice is no-practice, not that not practicing is no-practice. If one truly believes that letting go of everything, being unattached to good and evil, being open and unobstructed is no-practice, then how is that different from the nihilistic views of external paths? What is it if not foolishness? Have you not heard that the ancients used form to reveal formlessness, and deep practice to be no-practice? Applying this analogy, all dharmas are like this, how can one not carefully examine them? Now, thinking of the impermanence of human life, the next life arrives in the blink of an eye. Moreover, worldly affairs are linked together like interlocking hooks, impossible to sever. If one cannot be mindful when these things entangle the heart, when worldly burdens accumulate, and when one is complacent and unable to let go, with a single mind...
割割斷。起愿立行。盡力一跳。焉得應念生彼。是故我今作禮。奉勸佛子皆當一心精進而行也。
此說因吾卿大方李公居士作勸唸佛圖請著語。于中故述此云。
時 洪武乙亥九月二十日書附
No. 1164-9e 舊䟦
凈直向讀云棲大師法語。便知有凈土法門。然猶謂凈業與禪正如春蘭秋菊不妨各擅其美。未知凈業即是無上深妙禪也。自丁亥冬登祖堂禮蕅益大師。聞禪凈不二之談。謂不惟不可分。亦且無待合。雖慕之而竊疑之。今讀此唸佛直指。方信蕅師實非臆說。兼信永明大師四料簡語直不我欺。故力募眾緣刻印流通。而眾友亦各歡喜樂助。當知阿彌陀佛弘誓願力貫徹於人心久矣。刻既成。敬䟦數語以識法喜。
辛卯中秋望日凈業弟子車凈直書於四蓮居時年六十
凈土十要卷第七
(弟子邢時俊捐資刻此 唸佛直指。奉薦先考邢艮。先妣潘氏。伏願承斯勝利凈滌娑婆故業。早生極樂珍池。發菩提心。蒙 佛記莂。普與眾生同歸寂常覺海)。 卍新續藏第 61 冊 No. 1164 凈土十要
靈峰蕅益大師選定凈土十要卷第八
述曰。靈峰老人有懷于凈土要典隨緣會取次流通。癸巳后尚名九要。成時白老人云。西齋詩千古絕倡。請以十要行
【現代漢語翻譯】 現代漢語譯本： 放下一切牽掛，發起願望並付諸行動，盡全力去追求，這樣才能如願往生凈土。因此，我現在恭敬地作禮，奉勸各位佛弟子都應當一心精進修行唸佛法門。
以上這段話是因為應吾卿大方李公居士之請，為他所作的勸唸佛圖而題寫的。所以在這裡記述。
時 洪武乙亥年九月二十日 書附
No. 1164-9e 舊跋
凈直過去讀云棲大師的法語，便知道有凈土法門。然而仍然認為凈業與禪就像春蘭秋菊，不妨各自展現其美好。卻不知道凈業就是無上甚深微妙的禪。自從丁亥年冬天登上祖堂，禮拜蕅益大師，聽聞禪凈不二的說法，認為禪與凈不僅不可分割，而且也無需勉強結合。雖然羨慕這種說法，但內心還是有些懷疑。現在讀了這篇《唸佛直指》，才相信蕅益大師確實不是隨意說說。也相信永明大師的四料簡語真實不欺騙我。所以盡力募集各方善緣，刻印流通此書。各位朋友也都歡喜樂意地幫助。應當知道阿彌陀佛（Amitabha Buddha）的弘大誓願之力早已深入人心。刻印完成後，恭敬地寫下幾句話，以記錄內心的法喜。
辛卯年中秋望日，凈業弟子車凈直書於四蓮居，時年六十。
《凈土十要》卷第七
（弟子邢時俊捐資刻印此《唸佛直指》，奉獻給已故的父親邢艮和母親潘氏。 伏願憑藉此殊勝功德，清凈洗滌在娑婆世界（Sahā world）所造的罪業，早日往生極樂世界的珍寶池中，發起菩提心（bodhicitta），蒙受佛陀（Buddha）的授記，普遍與一切眾生一同迴歸寂靜常樂的覺悟之海）。 卍新續藏第 61 冊 No. 1164 凈土十要
靈峰蕅益大師選定《凈土十要》卷第八
述曰：靈峰老人（指蕅益大師）一直想將凈土的經典隨緣收集並流通。癸巳年之後，還叫做《九要》。成時告訴老人說：西齋詩是千古絕唱，請將它加入，作為《十要》來流通。
【English Translation】 English version: Cut off all attachments. Initiate vows and put them into practice. Exert your utmost effort in striving. Only then can you be reborn in that land as soon as you think of it. Therefore, I now respectfully prostrate and advise all Buddha's disciples to single-mindedly and diligently practice the Dharma of Buddha-Recitation.
The above was written at the request of Upāsaka Li Gong, a generous man from Wuqing, for the 'Admonition to Buddha-Recitation' painting he commissioned. Hence, this is recorded here.
Time: Written and appended on the 20th day of the ninth month of the Yihai year during the Hongwu reign.
No. 1164-9e Old Postscript
Jingzhi previously read the Dharma words of Master Yunqi and then knew about the Pure Land Dharma-door. However, he still thought that Pure Karma and Chan were like spring orchids and autumn chrysanthemums, each displaying its own beauty. He did not know that Pure Karma is the unsurpassed, profound, and subtle Chan. Since the winter of the Dinghai year, when he ascended the Ancestral Hall and paid respects to Master Ouyi, he heard the teaching of the non-duality of Chan and Pure Land, believing that they are not only inseparable but also do not need to be forcibly combined. Although he admired this teaching, he secretly doubted it. Now, after reading this 'Direct Pointing to Buddha-Recitation', he believes that Master Ouyi was not speaking arbitrarily. He also believes that Master Yongming's Four Determinations are truly not deceiving him. Therefore, he has exerted his efforts to gather support from various sources to carve and circulate this book. All his friends have also joyfully and willingly helped. It should be known that the great vows and power of Amitabha Buddha (Amitabha Buddha) have long penetrated people's hearts. After the carving was completed, he respectfully wrote a few words to record the joy of the Dharma in his heart.
Written by the Pure Karma disciple Che Jingzhi at the Four Lotus Residence on the full moon day of the Mid-Autumn Festival in the Xinmao year, at the age of sixty.
The Seventh Scroll of 'Ten Essentials of Pure Land'
(Disciple Xing Shijun donated funds to carve this 'Direct Pointing to Buddha-Recitation', dedicating it to his deceased father, Xing Gen, and his deceased mother, Pan. He humbly wishes that by virtue of this supreme merit, they may purify and cleanse the karmic debts created in the Sahā world (Sahā world), be reborn early in the jeweled ponds of the Land of Ultimate Bliss, generate Bodhicitta (bodhicitta), receive the prediction of Buddhahood from the Buddha (Buddha), and universally return with all sentient beings to the ocean of enlightenment that is tranquil and eternally joyful.) 卍 New Continued Collection, Volume 61, No. 1164, Ten Essentials of Pure Land
Master Ouyi of Lingfeng Selected the Eighth Scroll of 'Ten Essentials of Pure Land'
It is said: The Elder of Lingfeng (referring to Master Ouyi) always intended to collect and circulate the Pure Land classics according to conditions. After the Gui Si year, it was still called 'Nine Essentials'. Chengshi told the Elder: The poems of the West Studio are unparalleled throughout the ages. Please add them to make it 'Ten Essentials' for circulation.
。庶可稱觀止矣。老人撫掌稱善。甲午成時從金陵入山。老人曰。西齋湯頭而今亦有忌味。為作甲乙𪐴矣。成時竊訝。老人笑而示曰。者話最忌涉理。凈土塵塵不思議。說凈土須遮他本不思議。儻涉理稍未圓。一輩愚人遂謂別有。成時聞之瞠乎大駭。因思中峰懷凈土詩非不入妙。然可置之禪宗。不可置諸凈土。淺人愛其提掇。恐有欲立反破之弊。西齋一味闡揚不思議身土。而奇才妙悟字字與不思議之白毫赤珠相當。如蘭亭字少陵詩人不能學。然後知別提掇者皆偏也。愛偏鋒者皆淺也。此話甚難說得。西齋公案話乃大行。乙未老人西逝。丁未余適金陵。見九要板毀散。爰有重刻之舉。謹奉靈峰西齋詩選本編為第八簡。刻老人所制贊于簡端。顏全書為十要。原詩三卷而中下兩卷於七言氣格稍不稱。致使文人有英氣者未免錯過希粟之談。細玩之天。然五言本色也。遂以五言行。識其緣起如右。
No. 1164-10a 靈峰蕅益大師西齋凈土詩讚
稽首楚石大導師 即是阿彌陀正覺(末法能如此高提祖印者甚難甚難) 以茲微妙勝伽陀 令我讀誦當參學(此為後來讀此詩者指示榜樣。即二有參入妙三觀令四悉冷然) 一讀二讀塵念消 三讀四讀染情薄 讀至十百千萬遍 此身已向
蓮花托 亦愿後來讀誦者 同予畢竟生極樂(畢竟亦有事理。事則決定趣向。理則不在別處) 還攝無邊唸佛人 永破事理分張惡(此楚石大師賦懷凈土宗旨。亦是靈峰老人選詩本旨) 同居凈故四俱凈 圓融直捷超方略(二句和盤托出。卻深固幽遠無人能到)
成時曰。事理分張。惡者謂舍西方功德莊嚴之阿彌陀佛而別計自性彌陀。舍西方功德莊嚴之極樂世界而別取唯心凈土。此則事理乖張成大邪見。自他俱賊隳正法輪。的是惡見惡業。當來必受十方阿鼻大惡報也。同居凈故四俱凈者。謂西方極樂世界超勝十方一切凈土。然其故不在上三凈土而在同居。良以博地凡夫圓證三不退。下品人民與一生補處之上善人俱會一處。正報既爾依報亦然。緣生勝妙五塵與妙中諦稱性五塵非一非異非遠非近。所以橫豎俱超橫豎俱即。最為不可思義。信則當下便是。擬議則乖。乖則賢智不可以為道。是則愚夫愚婦與知與能。故曰圓融直捷超方略也。
No. 1164-10 西齋凈土詩(卷一)
四明沙門梵琦著
西有沙門智旭點定
懷凈土詩(並序○七十七首)
詩云。伐柯伐柯。其則不遠。說者曰。睨而視之猶以為遠。信斯言也。阿彌陀佛三十二相．八十種好。神通
【現代漢語翻譯】 現代漢語譯本 蓮花托：愿後來的讀誦者， 同樣最終往生極樂世界（『畢竟』包含事和理兩個層面。從『事』的角度來說，是指決定性的趨向；從『理』的角度來說，是指不在其他地方）。 還要攝受無邊無盡的唸佛之人，永遠破除執著於事和理相互分離的錯誤觀念（這是楚石大師所作的懷凈土宗旨，也是靈峰老人選擇詩歌的根本宗旨）。 因為凡聖同居土清凈的緣故，四土都清凈。 圓融直接，超越了一切方法和策略（這兩句完全託出，卻深固幽遠，無人能夠達到）。
成時說：執著於事和理相互分離，這種『惡』指的是捨棄西方功德莊嚴的阿彌陀佛（Amitabha Buddha），而另外去計較自性彌陀；捨棄西方功德莊嚴的極樂世界（Sukhavati），而另外去尋求唯心凈土。這樣就是事和理相互違背，形成大的邪見。自己和他人都是賊，毀壞真正的佛法。這是真正的惡見惡業，將來必定會遭受十方阿鼻地獄（Avici）的大惡報。『同居凈故四俱凈』，指的是西方極樂世界超越了十方一切凈土。然而它清凈的原因不在於上三凈土，而在於凡聖同居土。因為博地凡夫能夠圓滿證得三不退轉，下品往生的人民與一生補處菩薩（Ekajatipratibaddha Bodhisattva）的上善人都聚集在一處。正報既然如此，依報也是這樣。因緣所生的殊勝美妙的五塵，與妙中諦稱性的五塵，非一非異，非遠非近。所以橫向和豎向都超越，橫向和豎向都即是。這是最不可思議的。相信當下就是，如果猶豫猜測就錯了。錯了，那麼賢智之人也不能夠通過它來證道。因此愚夫愚婦也能知能行。所以說圓融直接，超越了一切方法和策略。
No. 1164-10 西齋凈土詩(卷一)
四明沙門梵琦著
西有沙門智旭點定
懷凈土詩(並序○七十七首)
詩中說：『砍柴啊砍柴，法則不遠。』解釋的人說：『斜眼看它還以為遠。』相信這句話啊。阿彌陀佛（Amitabha Buddha）的三十二相、八十種好，神通
【English Translation】 English version Lotus Pedestal: I also wish that future readers and reciters, Will ultimately be reborn in the Land of Ultimate Bliss (Sukhavati) just like me (』Ultimately』 encompasses both the aspects of 『phenomena』 and 『principle』. From the perspective of 『phenomena』, it refers to a decisive direction; from the perspective of 『principle』, it means it is not elsewhere). Also gather and embrace the boundless and endless people who recite the Buddha's name, and forever break the erroneous view of clinging to the separation of phenomena and principle (This is the Pure Land (Sukhavati) aspiration composed by Master Chushi, and also the fundamental purpose of Elder Lingfeng's selection of poems). Because the Land of Co-dwelling with both Saints and Ordinary Beings is pure, all Four Lands are pure. Perfectly integrated and direct, surpassing all methods and strategies (These two lines are completely revealed, yet are deeply firm and profound, unattainable by anyone).
Chengshi said: Clinging to the separation of phenomena and principle, this 『evil』 refers to abandoning Amitabha Buddha (Amitabha Buddha) with the merit and adornment of the Western Pure Land (Sukhavati), and separately calculating the Self-Nature Amitabha; abandoning the Land of Ultimate Bliss (Sukhavati) with the merit and adornment of the Western Pure Land, and separately seeking the Pure Land of Mind-Only. This is the contradiction between phenomena and principle, forming a great heretical view. Oneself and others are both thieves, destroying the true Dharma. This is truly evil views and evil karma, and in the future, one will surely receive the great evil retribution of the Avici Hell (Avici) in the ten directions. 『The Land of Co-dwelling being pure, all Four Lands are pure』 refers to the Western Land of Ultimate Bliss surpassing all Pure Lands in the ten directions. However, the reason for its purity does not lie in the upper three Pure Lands, but in the Land of Co-dwelling. Because ordinary beings can perfectly realize the Three Non-retrogression, and the people reborn in the lower grades and the supremely virtuous people of the One-Life-Remaining Bodhisattva (Ekajatipratibaddha Bodhisattva) gather in one place. Since the main reward is like this, so is the dependent reward. The supremely wonderful five sense objects born from conditions, and the five sense objects of the True Nature of the Wondrous Middle Way, are neither one nor different, neither far nor near. Therefore, both horizontal and vertical are transcended, and both horizontal and vertical are identical. This is the most inconceivable. Believing is the present moment, if you hesitate and guess, you are wrong. If you are wrong, then the wise cannot use it to attain enlightenment. Therefore, foolish men and women can also know and act. Therefore, it is said to be perfectly integrated and direct, surpassing all methods and strategies.
No. 1164-10 Pure Land Poems of the West Chamber (Volume 1)
Composed by Shramana Fanqi of Siming
Pointed out and finalized by Shramana Zhixu of the West
Poems of Cherishing the Pure Land (with Preface ○ Seventy-seven Poems)
The poem says: 『Chopping wood, chopping wood, the principle is not far away.』 The explainer says: 『Looking at it askance, one still thinks it is far away.』 Believe in these words. Amitabha Buddha's (Amitabha Buddha) thirty-two marks, eighty minor characteristics, supernatural powers
光明華池寶座瓊樓玉宇皆我自心發之。心不見心。無相可得。昔天衣懷禪師親見明覺。盡佛祖不傳之妙。常修凈土。垂問學者曰。若舍薉取凈則是取捨之情。若言無凈土又違佛語。當云何修。自答云。生則決定生。去則實不去。余謝事閑居作懷凈土詩。勸同袍之士及同社之人。凡有心者悉令唸佛。夫何遠之有。
我佛真身不可量。大人陪從有輝光。食時並是天肴膳。行處無非聖道場。庭下碧流微吐韻。殿前瑤草細吹香。十方一等莊嚴剎。終說西方出異方(此世界悉檀中之第一義也)。
萬劫修行相好身。身光知是幾由旬。消磨歲月無窮壽。含裡虛空不老春(此是主。下是伴)。四色蕅花香氣遠(諸天所居)。諸天童子性情真。況兼善友皆招我。來作逍遙快樂人。
要觀無量壽慈容。只在而今心想中。坐斷死生來去路。包含地水火風空。頂分肉髻光千道。座壓蓮華錦一叢(心容如此)。處處登臨寶樓閣。真珠璀璨玉玲瓏(根心容來)。每為娑婆苦所縈。誰聞凈土不求生。天人皆是大乘器。草木亦稱三寶名。處處園林如繡出。重重樓閣似產生(所聞凈土如此)。諸賢莫怪歸來晚。見說芙蕖始發榮(結歸誰不求生)。
卻望(二字貫下六句)金蓮寶界遙。樓臺一一倚雲霄。黃鶯韻美春長在。玉樹枝
【現代漢語翻譯】 現代漢語譯本： 光明華池、寶座、瓊樓玉宇，這一切都由我自心顯現。心不可見心，無相可以執著。過去天衣懷禪師親見明覺，領悟了佛祖不傳的奧妙。他常修凈土，曾問學者說：『如果捨棄污穢而取清凈，那就是取捨之情。如果說沒有凈土，又違背了佛的教誨。應當如何修持呢？』他自己回答說：『生則決定往生，去則實際上未曾離去。』我謝絕俗事，閑居時作懷凈土詩，勸勉同修道友以及同社之人，凡是有心向佛者，都應唸佛，這又有何遙遠呢？ 我佛真身不可估量，大菩薩們陪同侍奉，光輝燦爛。吃飯時都是天上的珍饈美味，所到之處無不是神聖的道場。庭院下碧綠的流水發出細微的聲響，殿前美麗的草散發著淡淡的香氣。十方世界同樣莊嚴清凈，但最終還是說西方極樂世界最為殊勝（這是從世界悉檀（世界的究竟）中得出的第一義諦）。 萬劫修行成就了相好莊嚴的佛身，佛身的光芒可知有幾由旬（古印度長度單位）。消磨了無窮的歲月，佛的壽命沒有窮盡，包含著虛空而不老的春天（這是指阿彌陀佛，下面是指菩薩）。各種顏色的蓮花香氣遠播（諸天所居住的地方），諸天童子天真爛漫。更何況還有善友都在召喚我，去作逍遙快樂的人。 想要觀賞無量壽佛（阿彌陀佛）慈祥的容貌，就在現在的心念之中。截斷生死輪迴的道路，包含著地、水、火、風、空五大元素。頭頂的肉髻（佛頂的隆起）放出千萬道光芒，寶座下的蓮花如錦緞般繁盛（心中所顯現的容貌就是這樣）。處處都能登上寶貴的樓閣，真珠璀璨，美玉晶瑩（從根源和心念中顯現的容貌就是這樣）。常常被娑婆世界的痛苦所困擾，誰聽說了凈土而不求往生呢？天人和阿修羅都是大乘根器，草木也讚頌三寶的名號。處處的園林都像刺繡般精美，重重的樓閣好像自然產生（所聽聞的凈土就是這樣）。各位賢士不要奇怪我回來得晚，只因聽說蓮花才剛剛盛開（最終歸結于誰不求往生）。 翹首遙望（這兩個字貫穿下面六句）金蓮寶界，樓臺一座座都依傍著雲霄。黃鶯的鳴叫美妙動聽，春天永遠都在。玉樹的枝
【English Translation】 English version: The radiant Hua Chi (radiant lotus pond), the jeweled throne, the jade pavilions and towers—all these emanate from my own mind. The mind cannot see the mind; no form can be grasped. In the past, Zen Master Tianyi Huai personally witnessed Mingjue (enlightenment), comprehending the subtle essence not transmitted by the Buddhas and Patriarchs. He often practiced Pure Land, and once asked scholars: 'If one abandons the impure to grasp the pure, that is the sentiment of grasping and abandoning. If one says there is no Pure Land, that contradicts the Buddha's words. How should one cultivate?' He answered himself: 'To be born, one is definitely born; to depart, one actually does not depart.' I have retired from worldly affairs and, in my leisure, composed poems longing for the Pure Land, encouraging fellow practitioners and members of the same society. For all who have a mind aspiring to enlightenment, let them recite the Buddha's name. What distance is there then? The true body of my Buddha is immeasurable; great beings attend and follow, radiant with light. Meals consist entirely of celestial delicacies; wherever one goes, it is nothing but a sacred Dharma ground. Beneath the courtyard, the azure stream gently murmurs; before the hall, the precious grass softly exhales fragrance. The ten directions are equally adorned and pure, but ultimately it is said that the Western Pure Land is the most extraordinary (this is the first principle derived from the Lokasamgrahavastu-siddhanta (the ultimate truth of the world)). Through countless kalpas (eons) of cultivation, one attains a body adorned with excellent marks. The light of the Buddha's body is known to extend for several yojanas (ancient Indian unit of distance). Diminishing endless years, the Buddha's lifespan is inexhaustible, containing a spring that embraces emptiness and never ages (this refers to Amitabha Buddha; the following refers to Bodhisattvas). The fragrance of lotuses of various colors spreads far (where the devas (gods) reside), the nature of the deva children is innocent and pure. Moreover, good friends are all beckoning me to become a carefree and joyful person. If you wish to behold the compassionate countenance of Amitayus (Amitabha Buddha), it is only within the present thought of your mind. Sever the path of birth and death, coming and going, encompassing the elements of earth, water, fire, wind, and space. The ushnisha (protuberance on the crown of the Buddha's head) emits thousands of rays of light; the lotus beneath the seat is like a brocade of clusters (the countenance manifested in the mind is like this). Everywhere one can ascend precious pavilions, with sparkling pearls and translucent jade (the countenance manifested from the root and the mind is like this). Often troubled by the sufferings of the Saha world (the world of suffering), who, upon hearing of the Pure Land, would not seek rebirth there? Devas and asuras (demi-gods) are all vessels of the Mahayana (Great Vehicle); even the grasses and trees praise the names of the Three Jewels. Everywhere the gardens are like embroidered tapestries, and the layers of pavilions seem naturally formed (the Pure Land as heard is like this). Worthy ones, do not be surprised that I have returned late, for I have heard that the lotus flowers have just begun to bloom (concluding with who would not seek rebirth). Looking afar (these two characters connect the following six lines) towards the golden lotus treasure realm, the pavilions and towers lean against the clouds one by one. The song of the golden oriole is beautiful, and spring is ever-present. The branches of the jade tree
柔歲不凋。流水有聲隨岸轉。好花無數逐風飄。野人自選歸來日。何待諸賢折簡招(豪傑之士)。
此邦瀟灑樂無厭。遙羨(二字貴到底)諸人智養恬。座用真珠為映飾。臺將妙寶作莊嚴。純金細礫鋪渠底。軟玉新梢出樹尖。眉相古今描不盡。晚來天際月纖纖(上皆智養恬也)。
參差寶構倚層虛。縱有丹青畫不如(為甚不如)。林影交飛金孔雀。水光倒浸玉芙蕖。分明池上佛身現。宛轉眉間毫相舒。百億三千大千界。盡令方寸攝無餘(果然描不成畫不就)。
放下身心佛現前(提起下七句皆佛現前也)。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。不歷僧祗道果圓。
妙明覺體即如來。暫借蓮花養聖胎。瑞相且分三十二。流光何止百千垓(垓借作數目字用)。莊嚴寶具相隨到。細軟天衣不假裁(皆不離覺體)。上品上生生死絕。塵塵剎剎紫金臺。
未歸極樂尚閻浮。漂泊風塵更幾秋(自痛餘生)。殘夢頻驚蕉葉雨。故鄉只在蕅華洲(唸佛三昧)。屈伸臂頃無多地。高佔人群最上頭(兩聯皆串)。二大士心憐老病。何妨𢹂手上層樓。
紙畫木雕泥塑成。現成真佛甚分明(此圓妙觀智。即地暖波清也)。皈依不是他家
【現代漢語翻譯】 現代漢語譯本 草木即使在寒冷的年份也不會凋零。流水的聲響隨著河岸的轉彎而變化。無數美麗的花朵被風吹散飄落。隱士自己選擇歸隱的日子，何必等待那些賢士（豪傑之士）的邀請。
這個地方清幽雅緻，讓人流連忘返。遙遙羨慕那些有智慧的人能夠安於恬淡的生活。座位用珍珠來裝飾，互相輝映，高臺用珍貴的寶物來莊嚴。純金的細沙鋪在水渠的底部，柔軟的玉石新芽從樹梢探出頭來。佛的眉毛和麵相，無論古今都難以描繪窮盡，傍晚時分，天邊的月亮纖細而美好（以上都是在讚美智養恬的生活）。
高低錯落的寶塔樓閣依傍著高空，即使有丹青妙筆也難以描繪出它的神韻（為什麼不如呢？）。樹林的影子交錯飛舞，映襯著金色的孔雀，水光倒映著潔白的荷花。清晰地看到池塘上顯現出佛的身影，宛轉的眉間毫相舒展開來。百億三千大千世界，都被容納在這方寸之間（果然是描繪不成，繪畫不就）。
放下身心，佛就顯現在眼前（提起以下七句都是佛顯現在眼前）。尋常聽到的都是宣揚佛法的聲音。風吹樹枝，演奏著無生之曲，太陽的光輝永遠照耀著沒有黑夜的天堂。行走在玉石臺階上，雲彩緩緩飄動，坐在珍珠樹旁，月光溫柔美好。凡夫俗子來到這裡都能成為聖人，不用經歷漫長的修行就能證得道果。
微妙光明的覺悟之體就是如來（Tathagata），暫時藉助蓮花來孕育聖胎。吉祥的相貌且分為三十二種，流淌的光芒何止百千垓（垓借作數目字用）。莊嚴的寶物隨著覺悟之體一同到來，柔軟細膩的天衣也不需要裁剪（都不離覺悟之體）。上品上生，脫離生死輪迴，每一個微塵世界都是紫金色的蓮花寶座。
還沒有回到極樂世界，還漂泊在閻浮提（Jambudvipa），在世俗的塵世中還要經歷多少個春秋（感嘆自己殘餘的生命）。殘夢中經常被芭蕉葉上的雨聲驚醒，故鄉只在藕花洲（因爲念佛三昧）。伸縮手臂的距離沒有多少地方，卻高居人群的最上方（兩聯都是串聯）。二大士慈悲憐憫我的衰老和疾病，不妨攜手登上高樓。
紙畫的、木雕的、泥塑的佛像，都是現成的真佛，非常分明（這是圓妙觀智，就像地暖波清一樣）。皈依不是其他人家的事情，
【English Translation】 English version Even in harsh years, plants do not wither. The sound of flowing water changes with the bends of the riverbank. Countless beautiful flowers are scattered and blown by the wind. The hermit chooses his own day to return to seclusion, why wait for the invitation of those worthy men (heroes)?
This place is elegant and delightful, making one reluctant to leave. I remotely envy those wise people who can be content with a tranquil life. The seats are adorned with pearls, reflecting each other's brilliance, and the platform is decorated with precious treasures. Fine grains of pure gold are laid at the bottom of the canal, and soft jade shoots emerge from the tips of the trees. The Buddha's eyebrows and countenance, whether in ancient or modern times, are difficult to depict exhaustively. In the evening, the moon in the sky is slender and beautiful (all the above is praising the tranquil life of Zhi Yangtian).
The towering and staggered precious buildings lean against the high sky, even a skilled painter cannot capture its charm (why is it not as good?). The shadows of the trees intertwine and fly, setting off the golden peacocks, and the light of the water reflects the pure white lotus flowers. Clearly see the Buddha's figure appearing on the pond, and the swirling white hair between his eyebrows unfolds. Hundreds of millions of three thousand great thousand worlds are contained within this square inch (indeed, it cannot be depicted or painted).
Release body and mind, and the Buddha appears before you (mentioning the following seven sentences, all are the Buddha appearing before you). What is usually heard is the sound of proclaiming the Dharma. The wind blows the branches, playing the song of no-birth, and the light of the sun always shines on the heaven without night. Walking on the jade steps, the clouds slowly drift, sitting beside the pearl tree, the moonlight is gentle and beautiful. Ordinary people who come here can become saints, and can attain the fruit of the path without going through a long period of cultivation.
The subtle and bright awakened body is the Tathagata, temporarily borrowing the lotus flower to nurture the sacred embryo. The auspicious appearance is divided into thirty-two kinds, and the flowing light is more than hundreds of thousands of 'gai' (垓 is used as a numerical word). The solemn treasures come with the awakened body, and the soft and delicate heavenly clothes do not need to be tailored (all are inseparable from the awakened body). Upper grade rebirth, escape from the cycle of birth and death, every dust world is a purple-gold lotus throne.
Not yet returned to the Pure Land, still wandering in Jambudvipa, how many more autumns will I experience in the mundane world (lamenting my remaining life). I am often awakened in my dreams by the sound of rain on banana leaves, my hometown is only in the Lotus Flower Continent (because of Buddha-name Recitation Samadhi). The distance of stretching and contracting the arm is not much, but I occupy the highest position among the crowd (both couplets are linked). The two great Bodhisattvas compassionately pity my old age and illness, why not join hands and ascend to the upper floor?
Paper paintings, wood carvings, and clay sculptures of Buddha images are all readily available true Buddhas, very clear (this is the perfect and wonderful wisdom, just like the warm earth and clear waves). Taking refuge is not someone else's business,
事。福德還從自己生。萬樹花開因地暖。千江月現為波清。朝參暮禮常如此。在處皆通極樂城。
唸佛功深罪自除(惑業凈)。身歸極樂國中居(苦果亡)。叢林草木璚瑤接。大地山河錦繡舒(承極樂國中來映上身字謂苦果亡而法身現)。香界來從移步后(應第一句)。寶蓮結自放華初(應第二句)。玉毫炳煥黃金面。天上人間總不如。
天人莫不證神通。一一黃金色相同。散眾妙花為佛事。盡塵沙界起香風。身光觸體成柔軟。樂具流音說苦空(天人所聞)。卻倚雕欄望寶樹。無邊佛國在其中(天人所見)。經行地上盡奇珍。異草靈苗步步春。國界初無三惡道。莊嚴自有眾天人。長空落日如懸鼓。大聖無時不現身。從曠劫來今始悟(悟其常遍)。故鄉曾不隔纖塵。
滿目池臺錦繡橫。祥光瑞靄滅還生。了無酒色離煩惱。雖有天魔絕鬥爭。渴飲醴泉多舞鳳。高棲璚樹足流鶯。待吾托質蓮花后。卻向琉璃地上行(觀證前六句滌盡影響之見)。
池上蕅花花上人。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(上六事一一盡未來際)。
凈土真為不死鄉。雲霞影里望殘陽。珠樓玉殿空為體。翠樹金花密作行。款款
好風搖菡萏。依依流水帶鴛鴦(四句皆殘陽中所望)。分明記得無生曲。便請知音和一場(趙州說的)。
一個浮泡夢幻身。如何只是縱貪瞋。好尋徑直修行路。休學愚癡放逸人。護戒還合冰雪凈。操心要與聖賢親(凈土真因)。明明指出西飛日。有識還令達本真。
幾回夢到法王家。來去分明路不差。出水珠幢如日月。排空寶蓋似雲霞。鴛鴦對浴金池水。鸚鵡雙銜玉樹花(皆夢中景)。睡美不知誰喚醒。一爐香散夕陽斜。
風滿瑤臺水滿池。花開菡萏一枝枝。細聽鳧雁鴛鴦語。正是身心解脫時(不是文字阿師)。瓔珞自然成寶玉。袈裟全不假機絲。如來相好瞻無盡。所得明門誓憶持(花開見佛)。
遙指家鄉落日邊。一條歸路直如弦(看他徹悟人語)。空中韻奏般般樂。水上花開朵朵蓮。雜樹枝莖成百寶。群居服食勝諸天(皆歸家真受用)。吾師有愿當垂接。不枉翹勤五十年。
一朵蓮含一聖胎(托質)。一生功就一花開(花開)。稱身瓔珞隨心現(蓮花化生之身)。盈器酥酡逐念來(化身所受正昧)。金殿有光吞日月。玉樓無地著塵埃(化身所履道場)。法王為我談真諦。直得虛空笑滿腮(道場中所聞所證如此。又云何處得者一落索來)。
珠王宮殿玉園林。坐臥經行地是
【現代漢語翻譯】 現代漢語譯本： 微風搖曳著荷花（菡萏 hán dàn）。依依不捨的流水帶著成對的鴛鴦（這四句都是在殘陽中所見之景）。清晰地記得那無生曲，請懂得音律的人來一起合奏一曲（趙州禪師所說）。 一個如浮泡般虛幻的身體，為何只是放縱貪婪和嗔恨？應該去尋找直接通往修行的道路，不要學習愚癡放縱的人。守護戒律應當像冰雪一樣純凈，用心要與聖賢親近（這是往生凈土的真正原因）。明明地指出了西沉的太陽，有見識的人應該由此通達本真。 多次夢到法王（Dharma Raja）的家，來去分明，道路沒有差錯。從水中升起的珠幢（zhū chuáng）如同日月般光明，排列在空中的寶蓋（bǎo gài）像雲霞一樣絢麗。鴛鴦在金色的池水中成對地沐浴，鸚鵡雙雙銜著玉樹上的花朵（這些都是夢中的景象）。美美地睡著，不知道是誰把我喚醒，一爐香燃盡，夕陽西斜。 清風吹滿瑤臺，池水漲滿池塘，荷花盛開，一枝又一枝。仔細傾聽鳧雁和鴛鴦的鳴叫，這正是身心解脫之時（不是文字上的老師能教導的）。瓔珞（yīng luò）自然而然地變成寶玉，袈裟（jiā shā）完全不需要藉助織機的絲線。如來（Tathagata）的相好莊嚴，瞻仰無盡，所得到的明門，發誓要牢記在心（花開見佛）。 遙遠地指向家鄉，就在落日那邊，一條迴歸的路筆直如弦（看他徹悟之人所說的話）。空中演奏著各種各樣的美妙音樂，水面上盛開著一朵又一朵的蓮花。各種樹木的枝幹都變成了百寶，居住和飲食勝過諸天（這些都是迴歸家鄉后真實的受用）。我的老師如果發願，應當慈悲接引，不辜負我翹首企盼的五十年。 一朵蓮花包含著一個聖胎（依託蓮花化生），一生的功德成就於蓮花盛開之時（蓮花開放）。稱心的瓔珞隨著心念顯現（蓮花化生之身），盛滿器皿的酥油和牛乳隨著念頭而來（化身所享受的美味）。金殿的光芒吞沒日月，玉樓沒有地方沾染塵埃（化身所行走的道場）。法王（Dharma Raja）為我講述真諦，高興得虛空都笑開了顏（在道場所聞所證就是如此。又說：從何處得到，一無所得）。 珠王（zhū wáng）的宮殿，玉石的園林，坐臥經行的地方都是...
【English Translation】 English version: A gentle breeze sways the lotus flowers (Han dan). The reluctant flowing water carries pairs of mandarin ducks (these four lines are what is seen in the setting sun). I clearly remember the 'No-Birth Melody,' please invite someone who understands music to play it together (as said by Zen Master Zhao Zhou). A body as illusory as a floating bubble, why only indulge in greed and hatred? One should seek the direct path to cultivation, and not learn from foolish and unrestrained people. Guarding the precepts should be as pure as ice and snow, and the mind should be close to sages and saints (this is the true cause of rebirth in the Pure Land). Clearly pointing to the setting sun in the west, those with understanding should thereby attain their original nature. Many times I have dreamed of the Dharma Raja's home, coming and going clearly, the road without error. The jeweled banners (zhu chuang) rising from the water are as bright as the sun and moon, and the canopies (bao gai) arranged in the sky are like magnificent clouds. Mandarin ducks bathe in pairs in the golden pond, and parrots hold flowers from the jade trees in their beaks (these are all scenes in the dream). Sleeping soundly, I don't know who woke me up, a censer of incense has burned out, and the setting sun is slanting. The breeze fills the Jade Terrace, and the water fills the pond, lotus flowers bloom, branch after branch. Listen carefully to the calls of the ducks, geese, and mandarin ducks, this is the time of liberation of body and mind (not what a teacher of words can teach). Necklaces (ying luo) naturally become precious jewels, and robes (jia sha) do not need the silk threads of a loom at all. The auspicious marks of the Tathagata are endless to behold, and the gate of enlightenment obtained, I vow to remember it firmly (seeing the Buddha when the lotus blooms). Pointing far away to the homeland, just beyond the setting sun, the road home is as straight as a string (look at what an enlightened person says). In the sky, various kinds of beautiful music are played, and on the water, lotus flowers bloom one after another. The branches and stems of various trees become hundreds of treasures, and living and eating surpasses the heavens (these are all the true benefits of returning home). If my teacher makes a vow, he should compassionately receive me, not disappointing my fifty years of eager anticipation. A lotus flower contains a holy embryo (relying on lotus transformation), the merit of a lifetime is accomplished when the lotus blooms (the lotus opens). The fitting necklace appears according to the mind's thought (the body transformed from the lotus), and the ghee and milk filling the vessels come with each thought (the deliciousness enjoyed by the transformed body). The light of the golden palace swallows the sun and moon, and the jade tower has no place for dust to settle (the place where the transformed body walks). The Dharma Raja speaks the true meaning for me, making the empty space laugh with joy (what is heard and realized in the place of practice is like this. And also says: From where is it obtained, nothing is obtained). The palace of the Jewel King (zhu wang), the jade garden, the place for sitting, lying, walking, and...
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(上一根反元。下六根齊脫)。觸目皆清凈土來。從曠劫到如今。
曾於凈土結因緣。二六時中現在前(六時總)。每到黃昏增善念(後日分別)。遙隨白日下長天。如來寶手親摩頂。大士金軀擬拍肩。不借胞胎成幻質。吾家自有玉池蓮。蓮臺得坐最高層。我許凡夫願力能。頃刻人心翻作佛。斯須水觀化為冰(能字註解)。玉抽瑪瑙階前樹。金匝琉璃地上繩(即作佛化冰也)。無限天花滿衣裓。十方佛國任飛騰。
濁惡眾生也可憐。菩提道果幾時圓。總云國土隨心凈。爭奈形神被業牽。正劍揮來藤落樹。迷雲散盡日流天。虛空畢竟無遮障。凈土滔滔在目前。
一國巍巍一寶王。無朝無暮起祥光(振起下六句)。尼拘律樹真金果。優缽羅花軟玉房。見體自明非日月。知春長在不冰霜。又游佛剎歸來也(收放一時)。贏得天葩滿袖香。
將參法會禮金仙(往生)。漸逐香風出寶蓮(花開)。紅肉髻光流不盡。紫金身相照無邊(見佛)。重重樹網垂平地。一一花臺接遠天(見極樂世界廣長之相)。諸佛界中希有事。瞭如明鏡現吾前(見十方世界○此指樹網花臺中所見)。
土凈令人道果圓。娑婆性習一時遷。魚離密網
游滄海。雁避虛弓入遠天(喻習不起映結句)。來往輪迴從此息。死生煩惱莫能纏(遷習功能)。無心即是真清泰。有染如何望寶蓮。
無限風光賦詠難(口門窄)。樂邦初不厭遊觀(眼界寬○下兩聯皆不厭遊觀之旨)。十虛捲入秋毫末。一粟藏來天地寬。瑪瑙殿中金釘鈸(應第四句謂殿中釘鈸藏千界也)。珊瑚樓上玉闌干(應第三句謂樓上欄干卷十虛也)。妙音(即頻伽鳥)歷歷聞人耳。何處飛鳴五色鸞。
金銀宮闕彩雲端。唸佛人居眼界寬。寶樹交加非一色。靈禽倡和有千般。酥酡自注琉璃碗。甘露長凝翡翠盤。不似雪山多藥味。眾生無福變成酸。
不向娑婆界上行。要來安養國中生(振起願力二字)。此非唸佛工夫到。安得超凡願力成(以行填愿)。香霧入天浮蓋影。暖風吹樹作琴聲。分明識得真如意。肯認摩尼作水晶。
釋迦設教在娑婆。無奈眾生濁惡何(非異方便不可)。欲向涅槃開秘藏。須從凈土指彌陀(異中之異)。白雲半掩青山色。紅日初生碧海波。曠大劫來曾未悟。東西誰道沒淆訛(結歸起句。讀此可悟大師末後一喝。儱侗者應奪魄矣)。
粗境現前猶未識。法身向上幾曾知。可憐轉腦回頭處。錯認拈香擇火時。口耳相傳六個字。聖凡不隔一條絲(拈出法身向上事
【現代漢語翻譯】 現代漢語譯本 暢遊滄海，大雁躲避虛張的弓箭，飛入遙遠的天空（比喻習氣難以消除，呼應結尾）。從此來來往往的輪迴止息，生死煩惱再也不能纏繞（遷移習氣的功能）。心中無所執著才是真正的清凈安泰，心中有所染污又怎能期望見到寶蓮？ 無限美好的風光難以用詩賦來描繪（口門狹窄）。極樂世界最初並不厭倦遊覽觀賞（眼界開闊。下面兩聯都是不厭倦遊覽觀賞的意思）。十方虛空捲入秋毫之末，一粒米中藏著天地之寬。瑪瑙殿中陳列著金釘鈸（呼應第四句，說殿中的釘鈸藏著千世界）。珊瑚樓上環繞著玉石欄桿（呼應第三句，說樓上的欄桿捲入了十方虛空）。美妙的聲音（即頻伽鳥的聲音）清晰地傳入人們的耳中，不知何處有五彩鸞鳥在飛鳴？ 金銀宮闕聳立在彩雲之端，唸佛之人居住於此，眼界開闊。寶樹交相輝映，色彩繽紛，靈禽鳴唱應和，種類繁多。酥酪自然注入琉璃碗中，甘露長久凝結在翡翠盤上。不像雪山有許多藥味，眾生沒有福報就會變成酸味。 不要在娑婆世界中修行，要到安養國土中往生（振奮起願力二字）。如果不是念佛的功夫到了，怎麼能超越凡俗，願力成就（以修行來填補願力）。香霧升騰入天，浮動著寶蓋的影子，溫暖的風吹拂樹木，發出琴瑟的聲音。分明認識到真正的如意，不要把摩尼寶珠誤認為是水晶。 釋迦牟尼佛在娑婆世界設教，無奈眾生污濁罪惡深重（不用特別的方法不行）。想要開啟涅槃的秘密寶藏，必須從凈土指引阿彌陀佛（特別中的特別）。白雲半掩青山之色，紅日初升碧海生波。漫長的時間以來從未領悟，誰說東西方向沒有混淆錯誤（總結歸於起句。讀懂此句可以領悟大師最後一聲棒喝，糊塗的人應該嚇破膽了）。 粗淺的境界顯現在眼前還不能認識，法身向上之事幾時才能知曉？可憐在轉變念頭回頭之處，錯誤地認為拈香擇火之時就是。口耳相傳六個字（阿彌陀佛），聖凡之間不隔一條絲（拈出法身向上之事）。
【English Translation】 English version Wandering in the vast sea, the wild goose avoids the illusory bow and enters the distant sky (metaphor for habits difficult to eliminate, echoing the conclusion). From this point on, the cycle of coming and going ceases, and the afflictions of birth and death can no longer entangle (the function of migrating habits). A mind without attachments is true peace and tranquility; with defilements in the heart, how can one hope to see the precious lotus? The boundless beautiful scenery is difficult to describe in poetry (narrow mouth). The Land of Bliss is initially not weary of sightseeing (broadened horizons; the following two couplets both express the meaning of not being weary of sightseeing). Ten directions of emptiness are rolled into the tip of an autumn hair, and a grain of rice contains the vastness of heaven and earth. In the agate palace are golden-nailed cymbals (corresponding to the fourth line, saying that the nailed cymbals in the palace contain a thousand worlds). On the coral tower is a jade balustrade (corresponding to the third line, saying that the balustrade on the tower rolls up ten directions of emptiness). The wonderful sound (i.e., the sound of the Kalaviṅka bird) is clearly heard in people's ears; where do the five-colored luan birds fly and sing? Golden and silver palaces stand at the end of colorful clouds. Those who recite the Buddha reside here, with broadened horizons. Precious trees intertwine, with a variety of colors; spiritual birds sing in harmony, with a thousand kinds. Ghee naturally pours into crystal bowls, and nectar perpetually congeals on jadeite plates. Unlike the snowy mountains with many medicinal flavors, without blessings, it turns sour for sentient beings. Do not practice in the Saha world; seek to be born in the Land of Peace and Nourishment (arousing the two words 'vow power'). If it were not for the attainment of the effort of reciting the Buddha, how could one transcend the mundane and accomplish the power of vows (filling the vows with practice)? Fragrant mist rises into the sky, with the shadow of a floating canopy; warm wind blows through the trees, creating the sound of a zither. Clearly recognize the true wish-fulfilling jewel; do not mistake the Mani jewel for crystal. Śākyamuni Buddha established teachings in the Saha world, but helplessly, sentient beings are turbid and evil (special methods are necessary). If you want to open the secret treasury of Nirvana, you must point to Amitābha from the Pure Land (special among the special). White clouds half-cover the color of the green mountains, and the red sun rises on the blue sea. For countless eons, one has never awakened; who says there is no confusion between east and west (concluding back to the opening line. Reading this can awaken to the master's final shout; the muddled should be terrified). You still do not recognize the crude realm appearing before you; when will you know about the matter of the Dharmakāya moving upwards? It is pitiful that at the turning point of thought, you mistakenly believe that the time of offering incense and choosing fire is the time. The six words (Amitābha) are passed down by word of mouth; there is not a thread separating the holy from the mundane (picking out the matter of the Dharmakāya moving upwards).
)。堂堂日用天真佛(出口入耳)。火急回光也是遲(切忌回頭轉腦)。
唸唸念時無所念(念體本來如此)。廓如雲散月流天。此人造罪令除罪。與佛無緣作有緣。仙樂送歸清泰國。好風吹上紫金蓮(唸唸念時)。遙聞妙偈瑯瑯說。不是聲塵到耳邊(無所念)。
日夜思歸未得歸。天涯客子夢魂飛。覺來何處雁聲過。望斷故鄉書信稀(斬盡娑婆根蒂)。幾度開窗看落月。一生倚檻送斜暉。黃金沼內如船蕅。想見花開數十圍。
曾聞白鶴是仙禽。日日飛來送好音。便欲寄書諸善友。定應知我一生心。長思樂土終歸去。肯執蓮臺遠訪臨(二句所寄書也)。百歲真成彈指頃。娑婆只恐世緣深(西來意)。
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(遲則不堪)。鼎內香菸初未散。空中法駕已遙臨(早則當下)。塵塵剎剎雖清凈。獨有彌陀願力深。咫尺金容白玉毫。單稱名號豈徒勞(單傳直指)。晨持萬遍烏輪上。夜課千聲兔魄高。歲閱炎涼終不倦。天真父子會相遭。如何說得娑婆苦。苦事紛紛等猬毛(昧天真)。故鄉別早話歸遲。何待君言我自知。客路竛竮無一好。人生惆悵不多時。蒼顏歷歷悲明鏡。白髮𣯶𣯶愧黑絲(二句再寫遲字)。載讀南屏安養賦。屋樑落月現
【現代漢語翻譯】 現代漢語譯本： （）。日常所用皆是天真佛性（脫口而出，入耳即聞）。若急於回頭尋找，已然遲了（切記不要回頭轉動念頭）。 唸唸唸佛之時，實則無所念（唸的本體本來就是如此）。心胸廓然，如雲散去，明月照耀天空。此人若能造罪亦能除罪，與佛本無緣也能結下善緣。仙樂飄飄，送其迴歸清凈的極樂世界；和風習習，吹拂著紫金蓮花（唸唸唸佛之時）。遙遙聽聞美妙的偈語，瑯瑯動聽，卻並非是塵世的聲音傳入耳中（無所念）。 日夜思念迴歸故鄉，卻未能如願，身處天涯的遊子，夢魂縈繞。醒來時，聽到何處傳來雁叫聲聲，盼望故鄉的書信，卻總是渺茫難得（斬斷娑婆世界的根基）。多少次打開窗戶，欣賞西下的落月；一生都倚靠著欄桿，目送著夕陽的餘暉。黃金池沼中，蓮藕粗壯如船，可以想像蓮花盛開時，花朵巨大，足有數十圍。 曾聽說白鶴是仙界的禽鳥，每日飛來，傳遞美好的音訊。我想要寄信給各位善友，他們定能瞭解我一生的心願。長久思念極樂凈土，終將歸去，怎會執著于蓮臺，遠道而來拜訪（這兩句是所要寄託的心意）。百年光陰，真如彈指一揮間，只怕在娑婆世界的塵緣太深（西來的真意）。 一寸光陰一寸金，勸君及早唸佛，回頭是岸。縱然擁有鳳閣龍樓般的榮華富貴，也難免雞皮鶴髮，衰老來臨（遲了就來不及了）。鼎中的香菸尚未消散，空中阿彌陀佛的法駕已經遙遙降臨（早唸佛，當下即可往生）。雖然每個塵埃、每個剎土都清凈，唯有阿彌陀佛的願力最為深厚。近在咫尺的阿彌陀佛金身，眉間放出白玉毫光，僅僅稱念佛號，豈是徒勞無功（單傳直指唸佛法門）。早晨持念萬遍佛號，此時太陽升起；夜晚課誦千聲佛號，此時月亮高掛天空。年復一年，經歷春夏秋冬，從不懈怠，天真的父子終將相會。要如何才能說盡娑婆世界的苦難？苦事紛紛擾擾，多如刺猬的毛髮（迷昧了天真本性）。早早地離開了故鄉，如今才說要回去，已經太遲了，何必等待您說，我自己早就知道了。客居他鄉，漂泊不定，沒有一件好事，人生惆悵，時光不多了。看著鏡中蒼老的面容，感到悲傷，滿頭白髮，對不起烏黑的青絲（這兩句再次寫遲）。再次誦讀南屏和尚的《安養賦》，屋樑上灑落的月光，顯現出……
【English Translation】 English version: (). The everyday use is the true Buddha-nature (spoken out and heard immediately). If you rush to look back, it is already too late (be sure not to turn your head and turn your thoughts). When reciting the Buddha's name, there is actually nothing to recite (the essence of recitation is originally like this). The mind is broad, like clouds dispersing and the bright moon shining in the sky. This person, if able to create sins, can also eliminate sins; if originally without affinity with the Buddha, can also form good karma. Celestial music flutters, sending them back to the pure Land of Ultimate Bliss; gentle breezes blow, caressing the purple-gold lotus flowers (when reciting the Buddha's name). From afar, one hears the wonderful verses, resounding beautifully, but it is not the sound of the mundane world entering the ears (nothing to recite). Day and night, I yearn to return to my homeland, but I have not been able to fulfill my wish. A traveler in a faraway land, my dreams linger. When I wake up, I hear the sound of wild geese from somewhere. I long for letters from my hometown, but they are always distant and difficult to obtain (severing the roots of the Saha world). How many times have I opened the window to admire the setting moon; all my life I have leaned on the railing, watching the afterglow of the setting sun. In the golden pond, the lotus roots are as thick as boats. One can imagine when the lotus flowers bloom, the flowers are huge, as large as several dozen spans. I once heard that the white crane is a celestial bird, flying in every day to deliver good news. I want to send letters to all my good friends, they will surely understand my lifelong wish. Longing for the Land of Ultimate Bliss, I will eventually return. How could I cling to the lotus platform and visit from afar (these two sentences are the sentiments to be entrusted). A hundred years of time is truly like a snap of the fingers, I only fear that the karmic connections in the Saha world are too deep (the true meaning of coming from the West). An inch of time is an inch of gold, I urge you to recite the Buddha's name early and turn back to the shore. Even if you possess the splendor and wealth of a phoenix pavilion and dragon tower, you cannot avoid wrinkled skin and white hair, old age approaching (it will be too late if you delay). The incense smoke in the tripod has not yet dissipated, the Dharma chariot of Amitabha Buddha has already descended from afar in the sky (reciting the Buddha's name early, one can be reborn immediately). Although every mote of dust, every Buddha-land is pure, only the vows of Amitabha Buddha are the deepest. The golden body of Amitabha Buddha is close at hand, emitting white jade light from between the eyebrows. Is it in vain to simply recite the Buddha's name (directly transmitting the method of reciting the Buddha's name)? In the morning, recite the Buddha's name ten thousand times, at this time the sun rises; at night, recite the Buddha's name a thousand times, at this time the moon hangs high in the sky. Year after year, experiencing spring, summer, autumn, and winter, never懈怠, the true father and son will eventually meet. How can one fully describe the suffering of the Saha world? Troubles and sufferings are numerous, like the hairs of a hedgehog (ignoring the true nature). I left my hometown early, and now I say I want to go back, it is already too late. Why wait for you to say it, I already know it myself. Living as a guest in a foreign land, drifting and uncertain, there is nothing good, life is melancholy, time is short. Looking at the old face in the mirror, I feel sad, my head full of white hair, I am ashamed of my black hair (these two sentences again write about being late). Reciting Namping's 'An Yang Fu' again, the moonlight falling on the roof beams reveals...
豐姿。
娑婆苦海泛慈舟。此岸能超彼岸不(問親)。直指迷源須唸佛(答確)。橫波徑度免隨流。千生萬劫長安泰。五趣三塗盡罷休。縱使身沾下下品。也勝豪貴王閻浮(盡偷心免俗氣)。
人生百歲七旬稀。往事回觀盡覺非。每哭同流何處去。閑拋凈土不思歸(倒串)。香云瑪瑙階前結。靈鳥珊瑚樹里飛。從證法身無病惱。況餐禪悅永忘饑。
人間苦樂事縱橫。達者須尋徑路行。福報天宮猶有死(應第一句)。神棲佛國永無生(應第二句)。風前鸚鵡琴三疊。水上芙蓉錦一絣(無生聲色)。作計欲歸歸未遂。他鄉又見物華更。
說著無常事事輕。飢餐渴飲懶經營。一心不退思安養。萬善同修憶永明。凈洗念珠重換線。堅持佛號莫停聲。妄緣盡逐空花落(根起句來)。閑向風前月下行(結歸正行)。
馬鳴龍樹是吾師。唸佛參禪駕並馳(如何說並馳的道理)。五色云橫日沒處。一枝花拆眼開時(看他串對處方知並馳宗旨)。玉音了了流仙偈。金采煌煌發令姿(收歸上科)。曠劫相逢真父子。欲將何物報恩慈(半邊漢將謂有多少奇特○此首應與后吾身唸佛又修禪參看)。
即心即佛斷千差。名教名禪共一家。果證無邊身相好。光流不可說河沙。余方妙麗終難並。本願精深豈易夸
【現代漢語翻譯】 現代漢語譯本：
娑婆苦海（指充滿苦難的世界）中，佛陀駕著慈悲的船隻普度眾生。如果在此岸能夠超越生死輪迴，那麼彼岸（指涅槃）就不需要再詢問親友了（問親指詢問親友是否得度）。直接指出迷惑的根源在於要念佛（阿彌陀佛）（答確指回答確實如此）。橫渡生死之流，就能免於隨波逐流。千生萬劫都能長安康泰，五趣（地獄、餓鬼、畜生、人、天）三塗（刀涂、火涂、血涂，指地獄）的苦難都將止息。縱然往生到下下品（指往生凈土的最低品位），也勝過在閻浮提（指我們所居住的這個世界）做豪門貴族或國王（盡偷心免俗氣指去除偷盜之心，免除世俗之氣）。
人生百年，活到七十歲已經很少了。回首往事，都覺得過去所做的事情是錯誤的。常常悲嘆那些已經去世的人去了哪裡。白白地拋棄了凈土，不想著迴歸（倒串指顛倒錯亂）。香云在瑪瑙臺階前凝結，靈鳥在珊瑚樹林里飛翔。一旦證得法身，就沒有疾病的困擾，更何況還能享用禪悅，永遠忘記飢餓。
人間的苦樂之事縱橫交錯。通達的人必須尋找正確的道路前行。即使是天宮的福報，仍然有死亡（應第一句指與第一句呼應）。神識安住在佛國，才能永遠沒有生死（應第二句指與第二句呼應）。風中的鸚鵡重複地鳴叫，像彈奏著美妙的琴聲，水面上的芙蓉花，像美麗的錦緞一樣（無生聲色指沒有生滅的聲音和色彩）。計劃著要回歸凈土，卻未能如願，在他鄉又看到了世事的變化。
說著無常的道理，一切事情都變得輕微了。飢餓了就吃飯，口渴了就喝水，懶於經營世俗之事。一心一意不退轉地想著往生安養凈土，修習各種善行，憶念永明延壽大師。洗乾淨念珠，重新換上新的線，堅持唸誦佛號，不要停止聲音。各種虛妄的因緣都像空中的花朵一樣凋落（根起句來指從根本上說起），悠閒地在風前月下行走（結歸正行指最終迴歸正道）。
馬鳴菩薩和龍樹菩薩是我的老師。唸佛和參禪，就像駕著兩匹馬並駕齊驅（如何說並馳的道理指如何解釋並駕齊驅的道理）。五彩祥雲橫亙在夕陽西下的地方，一枝蓮花綻放，就像眼睛睜開一樣（看他串對處方知並馳宗旨指看他如何串聯對應，才能明白並駕齊驅的宗旨）。美妙的聲音清晰地流淌著仙人的偈語，金色的光彩閃耀著莊嚴的姿態（收歸上科指收回到前面的科目）。曠劫以來相逢，真是父子相認，要用什麼來報答佛的恩慈呢（半邊漢將謂有多少奇特指不要以為有多少奇特之處○此首應與后吾身唸佛又修禪參看指這首詩應該與後面『吾身唸佛又修禪』一起參看）。
即心即佛，斷除各種差別。名教（指儒家）和名禪（指禪宗）本是一家。如果證得無邊無際的身相莊嚴美好，那麼所發出的光芒將多得像不可說數的恒河沙一樣。其他地方的美麗終究難以相比，阿彌陀佛的本願精深，又怎麼能輕易地讚歎呢？
【English Translation】 English version:
In the Saha Sea of Suffering (referring to the world full of suffering), the Buddha ferries sentient beings with the boat of compassion. If one can transcend the cycle of birth and death on this shore, then there is no need to ask relatives and friends about the other shore (referring to Nirvana) (asking relatives refers to asking if relatives and friends have attained liberation). Directly pointing out the source of delusion lies in reciting the Buddha's name (Amitabha Buddha) (answering affirmatively means answering that it is indeed so). Crossing the stream of birth and death horizontally, one can avoid drifting with the current. For thousands of lives and kalpas, one can have lasting peace and prosperity, and the sufferings of the five realms (hells, hungry ghosts, animals, humans, and gods) and the three paths (knife path, fire path, and blood path, referring to hells) will cease. Even if one is reborn in the lowest grade (referring to the lowest rank of rebirth in the Pure Land), it is still better than being a wealthy aristocrat or king in Jambudvipa (referring to the world we live in) (removing the thieving mind and eliminating worldly airs refers to removing the mind of stealing and eliminating worldly airs).
A human life is a hundred years, and living to seventy is rare. Looking back on the past, one feels that everything done in the past was wrong. One often laments where those who have passed away have gone. One abandons the Pure Land in vain, not thinking of returning (inverted string refers to being upside down and confused). Fragrant clouds condense in front of the agate steps, and spiritual birds fly in the coral tree forest. Once one attains the Dharma body, there is no suffering from illness, let alone enjoying the bliss of meditation and forgetting hunger forever.
The joys and sorrows of the human world are intertwined. Those who are enlightened must seek the right path to follow. Even the blessings of the heavenly palace still have death (corresponding to the first sentence refers to echoing the first sentence). The spirit dwells in the Buddha-land, and there will be no birth and death forever (corresponding to the second sentence refers to echoing the second sentence). The parrot in the wind repeats its calls, like playing beautiful music, and the lotus on the water is like a beautiful brocade (no birth sound and color refers to no sound and color of birth and death). Planning to return to the Pure Land, but failing to do so, one sees the changes of the world again in a foreign land.
Speaking of the principle of impermanence, everything becomes light. When hungry, eat; when thirsty, drink; lazy to manage worldly affairs. With one mind, without retreating, think of being reborn in the Land of Bliss, cultivate all kinds of good deeds, and remember Yongming Yanshou Master. Wash the rosary beads clean and replace them with new strings, and persevere in reciting the Buddha's name without stopping the sound. All kinds of false conditions wither like flowers in the air (the root starts the sentence refers to starting from the root), leisurely walking in the wind and moonlight (the conclusion returns to the right path refers to finally returning to the right path).
Bodhisattva Ashvaghosa and Bodhisattva Nagarjuna are my teachers. Reciting the Buddha's name and practicing Chan meditation are like riding two horses side by side (how to explain the principle of riding side by side refers to how to explain the principle of riding side by side). Auspicious five-colored clouds stretch across the place where the setting sun is, and a lotus flower blooms, like opening the eyes (seeing how he strings together the pairs to know the purpose of riding side by side refers to seeing how he strings together the pairs to understand the purpose of riding side by side). The beautiful sound clearly flows with the verses of the immortals, and the golden light shines with a dignified posture (returning to the previous subject refers to returning to the previous subject). Meeting after countless kalpas is truly the recognition of father and son, what should be used to repay the Buddha's kindness (the half-baked man will say how many wonders there are refers to don't think there are many wonders ○ this poem should be read together with 'I recite the Buddha's name and practice Chan meditation' later refers to this poem should be read together with 'I recite the Buddha's name and practice Chan meditation' later).
The mind is the Buddha, cutting off all kinds of differences. Confucianism (referring to Confucianism) and Chan (referring to Zen Buddhism) are originally one family. If one attains the immeasurable and boundless body with dignified beauty, then the light emitted will be as numerous as the sands of the countless Ganges Rivers. The beauty of other places is ultimately difficult to compare, and how can the profound vows of Amitabha Buddha be easily praised?
(果然同居第一)。大抵熏修須及早。臨終免被業緣遮(鳥鳴哀)。
一自飄蓬贍部南。倚樓長嘆月纖纖。遙知法會諸天繞。正想華臺百寶嚴(欣極)。此界猶如魚少水。微生只似燕巢檐(厭極)。同居善友應懷我(結歸項聯)。已筑浮圖欠合尖。少年頃刻老還衰。須信無常日夜催。九十六家邪智慧。百千萬劫受輪迴。不存寶界花池想。爭得刀山劍樹摧(深為邪智者告)。但自凈心生愿樂。此中賢聖許追陪(邪倒不能壞)。
西行三十二河沙。彼國莊嚴是我家。但用一真為種子。全將七寶作蓮花(體用串)。娑婆極厭今生苦。懈慢無令後世差(勤怠串)。寶月頓從心水現。如今光影正交加。勞生能有幾光陰。健只須臾病又侵。常恐浮雲蔽西日。須營凈舍學東林。可憐世上愚癡輩。不及花間智慧禽(悲愍懶憤)。寶樹亦能談妙法。何妨坐聽罷參尋。
佛自凡夫到果頭。親曾歷劫用功修。凈邦豈是天然得。大道初非物外求(串對)。先悟色空離慾海。后嚴福慧泛慈舟。今來古往皆如此(應起句)。度盡眾生愿未休(以佛為師)。
亂世人如虱在裈。炎炎火宅避無門。早知佛國相期處。別有仙家不死村。身相短長同父子(非同蠛虱)。蓮花開合表晨昏(言無晨昏應第四句)。赤真珠樹黃金屋。每夜
【現代漢語翻譯】 現代漢語譯本： （果然同居第一）。大抵修行要趁早，臨終才不會被業力因緣所遮蔽（鳥鳴哀傷）。
自從我像蓬草一樣飄到南贍部洲，倚著樓長長嘆息，看著纖細的月亮。遙想西方極樂世界的法會上，諸天神圍繞，正想著那華麗的蓮花臺上，無數珍寶莊嚴（非常欣喜）。這個世界就像魚兒離開了水，生命短暫就像燕子在屋檐下築巢（非常厭惡）。同住在一起的善友們應該思念我（總結歸向，上下關聯）。已經建好了佛塔，還缺少最後的塔尖。少年轉眼就老去，要知道無常日夜催人。九十六種外道的邪知邪見，會讓人百千萬劫都在輪迴中受苦。如果心中不存寶蓮花池的景象，怎麼能免於刀山劍樹的摧殘（深深地為那些持有邪知邪見的人感到悲哀）。只要清凈內心，生起願望和喜樂，這裡賢聖都會允許你來追隨（邪知邪見不能破壞你的清凈心）。
向西走了三十二恒河沙遠的距離，那個極樂凈土就是我的家。只要用一顆真誠的心作為種子，完全用七寶來做蓮花（本體與作用相互關聯）。娑婆世界非常令人厭惡，今生已經受夠了苦，不要再懈怠，以免來世更差（勤奮與懈怠相互關聯）。寶月立刻從心中清凈的水中顯現出來，現在光明和影子正在交相輝映。人生能有多少光陰？身體健康轉眼就會被疾病侵擾。常常擔心浮雲遮蔽西方的太陽，所以要經營清凈的住所，學習東林寺的修行方式。可憐世上愚癡的人們，還不如花間的有智慧的鳥雀（悲憫那些懶惰和憤怒的人）。珍寶樹也能談論微妙的佛法，為什麼不去靜坐聽聞，尋找佛法的真諦？
佛陀也是從凡夫修行到成佛的，親自經歷無數劫的用功修行。極樂凈土難道是天然得來的嗎？大道最初也不是在身外去尋求的（串聯對應）。先要領悟色即是空，離開慾望的苦海，然後莊嚴福德和智慧，乘著慈悲的船隻普度眾生。從古至今都是這樣（應該作為起始句），度盡一切眾生的願望永不停止（以佛陀為榜樣）。
亂世中的人就像虱子在褲襠里，身處在充滿火焰的房屋中，想要逃避卻沒有門路。早知道佛國才是我們應該相約的地方，那裡另有神仙居住的不死之村。身形相貌的差別就像父子之間（不是像蠛蠓和虱子一樣微不足道）。蓮花的開合代表著早晨和夜晚（說明極樂世界沒有早晚的概念，與第四句對應）。赤色的珍珠樹，黃金做的房屋，每夜
【English Translation】 English version: (Indeed, living together is the most important). Generally, cultivation should start early, so that one won't be obstructed by karmic conditions at the time of death (bird's mournful cry).
Since I drifted like a tumbleweed to Jambudvipa in the south, I lean on the railing and sigh, watching the slender moon. From afar, I know that the Dharma assembly in the Pure Land is surrounded by devas, and I imagine the magnificent lotus platform adorned with countless treasures (extreme joy). This world is like fish without water, and life is as precarious as a swallow's nest under the eaves (extreme aversion). Good friends living together should miss me (connecting the preceding and following verses). The stupa has been built, but the spire is still missing. Youth passes quickly, and old age and decay soon arrive. One must believe that impermanence urges us day and night. The ninety-six kinds of heretical wisdom cause beings to suffer in the cycle of rebirth for hundreds of millions of kalpas. If one does not cherish the thought of the jeweled lotus pond in the Pure Land, how can one escape the destruction of the mountain of knives and the trees of swords (deeply lamenting those with heretical wisdom). Simply purify your mind and generate vows and joy, and the sages and saints here will allow you to follow them (heretical views cannot destroy your pure mind).
Traveling thirty-two Ganges River sands to the west, that land of adornment is my home. Simply use one true mind as the seed, and transform all seven treasures into lotuses (connecting essence and function). I utterly detest the suffering of this life in the Saha world, and I must not be lazy, lest the next life be worse (connecting diligence and laziness). The jeweled moon instantly appears from the water of the mind, and now light and shadow are intermingling. How much time does a laborious life have? Health is fleeting, and illness soon invades. I often fear that floating clouds will obscure the western sun, so I must cultivate a pure dwelling and learn from the Donglin Temple. Pitiful are the foolish beings in the world, who are not as wise as the birds among the flowers (compassion for the lazy and resentful). The jeweled trees can also discuss the wonderful Dharma, so why not sit and listen, seeking the profound meaning?
The Buddha himself progressed from an ordinary being to Buddhahood, personally cultivating diligently through countless kalpas. Is the Pure Land naturally attained? The Great Path is not initially sought outside oneself (connecting pairs). First, realize that form is emptiness and leave the sea of desire, then adorn blessings and wisdom and sail the boat of compassion to deliver all beings. This has been the case from ancient times to the present (should be the opening line), and the vow to deliver all beings will never cease (taking the Buddha as a teacher).
People in a chaotic world are like lice in trousers, living in a burning house with no way to escape. Knowing early on that the Buddha-land is where we should meet, there is another immortal village where immortals dwell. The differences in appearance are like those between father and son (not as insignificant as midges and lice). The opening and closing of the lotus flowers represent morning and evening (indicating that there is no concept of morning and evening in the Pure Land, corresponding to the fourth line). Red pearl trees and houses of gold, every night
飛來入夢魂。
見說西方住處佳。憑高極目興無涯。世情每逐炎涼改。人事多因治亂乖。白骨可憐縈野草(應第四句)。金臺誰得掛庭槐(應第三句)。勸君早結宗雷社。坐看雲端寶仗排。琉璃地列紫金幢。蜚翠樓開白玉窗。文字可夸才不稱。肉身未到意先降。能言(四無礙辯)孔雀知多少。善語(初善中善後善)頻伽定幾雙。清夢正貪歸路直(從是西方)。夜闌無奈鼓逢逢(逢。葉符方切。音房)。
剎海森羅一念包(振起下七句)。于中不斷聖賢交。傾身送想浮雲外。極目斜陽掛樹梢。瀲滟金波隨岸轉。參差寶葉任風敲。諸天嘆我骎骎老。早晚雞棲綵鳳巢(諸天慰語)。
贊佛言詞貴直陳。攢花簇錦枉尖新(麗句禪機愧死)。自然潤澤盈身器。無數光明涌舌輪。稱性莊嚴依報土(上三句指三輪不思議化。下句總承上三輪機局巧異)。隨機勸發信心人(上皆直贊也。大宗匠拈動教義。直是家常茶飯而已)。愿求功德池中水。盡滌娑婆界上塵(以陳情結)。
莫將胎獄比花池。早向池中佔一枝。卻坐大蓮成佛子(承第二句。)何煩慈母浴嬰兒(承第一句)。口餐法喜真肴膳。心得明門妙總持(串對)。般若臺前回定日。令人長憶雁門師。
百億劫中生死罪。才稱名號盡消除(若不了者
【現代漢語翻譯】 現代漢語譯本： 飛來入夢魂。
聽說西方居住的地方美好，憑高遠望，興致無邊。世態人情總是隨著時局變化而改變，人世間的事情多因太平或動亂而不同。可憐的白骨被野草纏繞（應第四句），誰能將名位掛在庭院的槐樹上（應第三句）。勸您早日結成宗雷社，靜坐觀看雲端寶幡儀仗排列。
琉璃地面排列著紫金幢，翡翠樓閣開啟著白玉窗。文字華麗卻與實際不符，肉身未到，心意先已降服。能言善辯（四無礙辯）的孔雀有多少？善妙的言語（初善、中善、后善）的迦陵頻伽鳥又有幾雙？清凈的夢境正貪戀著迴歸西方的道路，夜深了，無奈鼓聲咚咚。
剎土大海森羅萬象都包含在一念之中（振起下七句），其中聖賢的交往從未斷絕。傾身送出思念到浮雲之外，極目遠望，夕陽斜掛在樹梢。閃閃發光的金波隨著岸邊流轉，參差不齊的寶葉任憑風吹敲打。諸天感嘆我漸漸老去，早晚要像雞一樣棲息在綵鳳的巢穴（諸天的安慰之語）。
讚美佛的言辭貴在直率陳述，堆砌辭藻反而顯得笨拙（華麗的語句和禪機令人慚愧）。自然而然地潤澤充滿身心，無數光明從舌根涌出。與佛性相稱的莊嚴是依報國土（以上三句指三輪不思議的教化，下面一句總承接上面三輪的機用巧妙不同），隨機應變地勸導啓發有信心的人（以上都是直接讚美。大宗師拈出教義，就像家常便飯一樣）。愿求功德池中的水，全部洗凈娑婆世界上的塵埃（用陳述心願作結）。
不要將胎獄比作蓮花池，早點在池中佔據一枝蓮花。便可坐于大蓮花中成為佛子（承接第二句），何必再要慈母來洗浴嬰兒（承接第一句）。口中享用法喜的真正美味，心中獲得明門微妙的總持（串對）。在般若臺前回顧入定的日子，令人長久地懷念雁門師。
百億劫中所造的生死重罪，只要稱念佛的名號就能全部消除（如果不能理解這一點）
【English Translation】 English version: Flew and entered my dream.
Hearing that the Western abode is wonderful, gazing afar with boundless joy. Worldly affairs change with the times, and human affairs differ due to peace or chaos. Pitiful white bones are entwined by wild grass (corresponding to the fourth line), who can hang their position on the pagoda tree in the courtyard (corresponding to the third line). I advise you to form the Zonglei Society early, and sit and watch the bejeweled banners arrayed in the clouds.
The lapis lazuli ground is lined with purple-gold banners, and the emerald pavilions open to white jade windows. The writing is flowery but does not match reality; the physical body has not arrived, but the mind has already surrendered. How many parrots are eloquent (Four Unimpeded Eloquences)? How many pairs of Kalavinka birds have auspicious voices (initially good, in the middle good, and ultimately good)? The pure dream is greedily longing for the road back to the West, and late at night, the drum sounds helplessly.
The myriad phenomena of the Buddhaland are contained in a single thought (arousing the following seven lines), among which the interaction of sages and worthies has never ceased. Leaning forward, I send my thoughts beyond the floating clouds, and gazing afar, the setting sun hangs on the treetops. The shimmering golden waves flow along the shore, and the uneven jeweled leaves are struck by the wind. The devas lament that I am getting old, and sooner or later I will roost in the phoenix nest like a chicken (words of comfort from the devas).
Words praising the Buddha should be straightforward, while piling up rhetoric seems clumsy (flowery language and Zen machines are shameful). Naturally, the moisture fills the body and mind, and countless lights emerge from the root of the tongue. The adornment that matches the Buddha-nature is the dependent land (the above three lines refer to the inconceivable transformation of the three wheels, and the following sentence summarizes the skillful differences in the functions of the three wheels), skillfully encouraging and inspiring people with faith (the above are all direct praises. The great master picks up the teachings, just like everyday meals). I wish to seek the water in the merit pool to completely wash away the dust of the Saha world (concluding with a statement of wishes).
Do not compare the womb prison to a lotus pond, but rather occupy a lotus flower in the pond early. Then you can sit in the great lotus and become a Buddha (continuing from the second line), why bother with a loving mother bathing the baby (continuing from the first line). The mouth enjoys the true delicacies of Dharma joy, and the mind obtains the wonderful Dharani of the Bright Gate (parallel couplet). Looking back on the days of Samadhi before the Prajna platform, it makes people long remember the Yanmen teacher.
The sins of birth and death in hundreds of millions of kalpas can be completely eliminated by reciting the Buddha's name (if you do not understand this)
請看註腳)。迷時妄想同春夢(點雪)。我佛真身等太虛(洪爐○倒串)。宮殿水晶千柱匝。園林雲錦萬花舒(皆洪爐也)。癡心不是分高下(向道皆洪爐也)。上上金臺始可居(九品亦約權實開顯妙極確極)。
八表同遊只等閑。須臾飛去又飛還。玉樓冉冉紅雲里。珠樹亭亭紫霧間(元來只在者里)。不立君王唯有佛。平鋪世界斷無山。天人一樣黃金色。盡未來時但少顏(豎窮橫遍首尾相映)。
須摩提國贊何窮。不與他方佛境同(全提○此約十方同居而論詳在下兩聯)。百味酸甜長滿缽。一身輕健任游空。初心便獲無生忍(圓三不退)。具縛能教宿命通(任運而知。不比小乘作意○此二句。下通凡地。上通聖地。一切教網無此名相。一切佛剎無此階差。的確不與他方佛國同也)。今古往生留傳記。盡塵沙界扇真風(個個全提)。
五濁煎熬道未成。群賢修習誓非輕(珍重)。光中每出彌陀影。夢裡親書普慧名(二句根誓字來。行者深重誓願。入佛菩薩大誓海中。故精通吻合也)。繡佛雖齋防退失(應道未成)。火車已現急求生(應煎熬)。臨風莫灑楊朱淚。就我西方徑路行(結歸群賢修習)。
水若澄清月始臨。金镕佛影現吾心。春風不易回枯木(惑障)。磁石應難受曲針(業障)。未
得往生(報障)緣障重。必期成就用功深(機局巧妙)。譬如九轉丹砂力。一點能令鐵化金。
幽居悄悄柏森森。不遣紅塵染素襟。一佛號收無量佛(解妙行妙)。後心功在最初心(因妙果妙)。云開白月毫光滿。雨過青山髻色深。當念休生差別解。聲聲遠唳盡玄音。
曾聞金鼎煉硃砂。一服飛驚玉帝家。輕風似舉飄柳絮。美顏如日映桃花。況修凈業身心妙(獅非狐類)。兼得慈尊願力加(如日照晝)。此是長生無比法。仙經十卷不須夸(神鸞遺響)。
朝朝暮暮道心中。歲歲年年佛事同。一往進修安樂界(應第一句)。六時朝禮法王宮(應第二句)。方袍不厭香菸黑。坐具何妨手汗紅(承一往六時四字來。明信願行三數十年家風不改也)。如此出家今有幾。灼然認得主人公(癡人猶自不肯。又云隨黃檗腳跟。食大顛口唾。尋常粥飯僧耳)。
池中蓮萼大如車。據實猶為小小華。聖眾略言千萬億。佛身知是幾恒沙(隱言大華)。我聞妙德同慈氏。誰道彌陀異釋迦。南北東西清凈土。盡歸方寸玉無瑕。
紅蓮常映白蓮開。只有金蓮不易栽。唸唸若能離溷濁。生生從此脫胞胎(積薉不易舍)。且依彼國嚴新果。卻遍他方發舊荄(法界緣起不易信)。事與種蓮無少異。根苗元向淤泥來。
【現代漢語翻譯】 往生西方極樂世界，往往是因為自身業障深重。因此，必須期望通過精進用功來成就（其中的機緣和佈局非常巧妙）。這就像九轉煉丹的丹砂，具有強大的力量，即使只是一點點，也能使鐵變成金子。 隱居在幽靜的地方，周圍是茂密的柏樹，不讓世俗的塵埃沾染純潔的內心。一句佛號包含了無量諸佛（這其中蘊含著微妙的修行和微妙的果報）。後來的修行功夫，體現在最初的發心（這是因地的微妙和果地的微妙）。烏雲散開，皎潔的月亮散發著圓滿的光輝；雨後，青山顯得更加翠綠。應當時刻提醒自己不要產生分別的念頭，每一聲佛號都蘊含著深奧的玄機。 曾經聽說用金鼎煉製硃砂，煉成后服用，立刻就能飛昇到玉帝的住所。輕風吹拂，柳絮飄揚；美麗的容顏，如同陽光照耀下的桃花。更何況是修習凈土法門，身心都非常微妙（如同獅子而非狐貍）。再加上阿彌陀佛慈悲願力的加持（如同太陽照耀白晝）。這是長生不老的無上妙法，仙經十卷也不值得誇耀（如同神鸞遺留的聲響）。 早早晚晚心中都想著佛道，年年歲歲所做的事情都與佛事相同。一心一意地前往安樂世界（呼應第一句），時時刻刻都朝拜西方極樂世界的法王宮（呼應第二句）。僧人的袈裟不嫌棄香火薰染的黑色，坐具也不妨礙手汗浸染的紅色（承接『一往』『六時』四個字，說明信、愿、行幾十年如一日，家風不改）。像這樣真修實幹的出家人如今有幾位呢？清清楚楚地認識到自己的本來面目（愚癡的人仍然不肯承認，還說什麼追隨黃檗禪師的腳步，吃大顛和尚的口水，不過是尋常的粥飯僧罷了）。 極樂世界蓮池中的蓮花花萼大如車輪，但實際上也只能算是小小的蓮花。聖眾的數量略微說來也有千萬億之多，佛的身相更是多得數不清，如同恒河沙數（這裡隱喻了極樂世界的大蓮花）。我聽說妙德菩薩與慈氏菩薩（彌勒菩薩）沒有區別，誰說阿彌陀佛與釋迦牟尼佛不同呢？無論是南方、北方、東方、西方，所有的清凈佛土，最終都歸於自己方寸之間的清凈心，如同潔白無瑕的美玉。 紅蓮花常常與白蓮花相互輝映而開放，只有金蓮花不容易栽種。如果唸唸都能遠離污濁，生生世世就能從此脫離胞胎（累積的污垢不容易捨棄）。姑且先依靠西方極樂世界來成就新的果實，然後再遍佈其他世界去萌發舊的根芽（法界緣起的道理不容易相信）。這件事與種植蓮花沒有絲毫差異，蓮花的根苗原本就是從淤泥中生長出來的。
【English Translation】 Rebirth in the Pure Land (of Amitabha) is often hindered by heavy karmic obstacles. Therefore, one must aspire to achieve it through diligent practice (with skillful strategies). It's like the elixir of nine-fold refinement, which possesses great power; even a small amount can transform iron into gold. Living quietly in seclusion, surrounded by dense cypress trees, not allowing worldly dust to taint the pure heart. One utterance of the Buddha's name encompasses countless Buddhas (containing subtle practice and subtle results). Later efforts in practice are reflected in the initial aspiration (the subtlety of cause and the subtlety of effect). When the clouds disperse, the bright moon radiates full light; after the rain, the green mountains appear even deeper in color. One should constantly remind oneself not to generate discriminatory thoughts; every utterance of the Buddha's name contains profound mysteries. It has been said that cinnabar is refined in a golden cauldron; upon consumption, one can immediately ascend to the Jade Emperor's abode. A gentle breeze lifts and scatters willow catkins; a beautiful face is like peach blossoms reflected in the sunlight. Moreover, cultivating the Pure Land path is wondrous in body and mind (like a lion, not a fox). Furthermore, one receives the blessings of Amitabha Buddha's compassionate vows (like the sun illuminating the day). This is an unparalleled method for achieving longevity; the ten scrolls of immortal scriptures are not worth boasting about (like the lingering sound of a divine phoenix). Morning and evening, the mind is focused on the Buddha's path; year after year, the activities are the same as Buddhist practices. Wholeheartedly advancing towards the Land of Bliss (echoing the first line), at all six times of the day, paying homage to the Dharma King's palace (echoing the second line). The monastic robe does not mind the blackness of incense smoke, and the sitting mat does not mind the redness of hand sweat (continuing from the words 'wholeheartedly' and 'six times,' illustrating that faith, vows, and practice remain unchanged for decades). How many truly practicing monks are there like this today? Clearly recognizing one's original face (foolish people still refuse to acknowledge it, saying they follow the footsteps of Zen Master Huangbo, eating the saliva of Monk Dadian, but they are just ordinary rice-and-gruel monks). In the lotus pond of the Pure Land, the lotus calyxes are as large as chariot wheels, but in reality, they are still considered small flowers. The number of the holy assembly is said to be in the hundreds of millions, and the Buddha's body is countless, like the sands of the Ganges River (here, the great lotus flower of the Pure Land is implied). I have heard that Bodhisattva Miaode (Manjusri) is no different from Bodhisattva Maitreya (the Compassionate One), and who says that Amitabha Buddha is different from Shakyamuni Buddha? Whether it is south, north, east, or west, all pure Buddha lands ultimately return to the pure mind within one's own heart, like flawless jade. Red lotuses often reflect and open with white lotuses, but only golden lotuses are not easily planted. If one can constantly be free from defilement, one can be liberated from the womb in every lifetime (accumulated defilements are not easily abandoned). Let us first rely on the Western Pure Land to achieve new fruits, and then spread to other worlds to sprout old roots (the principle of Dharma realm origination is not easily believed). This matter is no different from planting lotuses; the roots and seedlings of lotuses originally grow from mud.
蓮宮只在舍西頭。易往無人著意修。三聖共成悲願海。一身孤倚夕陽樓(著意)。秋階易落梧桐葉。夜壑難藏舴艋舟(速速著意)。幸有玉池鳧雁在。相呼相喚去來休(結歸三聖)。
千經萬論不虛標。共指西方路一條。唸唸刮磨心垢凈。時時防護道芽焦。棲蓮靜覺身安穩(應第三句)。得果轟傳地動搖(應第四句)。謾費工夫推甲子。娑婆大劫只崇朝。家在西頭白玉京。老來難遣故鄉情。每瞻雲際初三月。先注花間第一名。密密疏疏琪樹影。來來往往水禽聲。紅樓紫殿春長好。縱有丹青畫不成。
近有人從凈土來。池心一朵玉蓮開。正當萼上標名字。已向身前結聖胎。極樂逍遙長不死。閻浮逼迫最堪哀。法王特地垂慈愍。同坐黃金百尺臺。
吾身(方袍圓頂)唸佛又修禪。自喜方袍頂相圓(下何故單承唸佛不承參禪。參)。曾向多生修福果。始依九品結香緣(絕不似禪和口氣)。名書某甲深花里。夢在長庚落月邊(兩聯一順串一倒串)。濁惡凡夫清凈佛。雙珠黑白共絲穿(且道此是佛耶禪耶。參)。
念極心開見佛時。自然身到碧蓮池(乞兒見小利者急須飄此)。火輪罪凈千千劫(閉眼也著)。瓊樹光分萬萬枝(開眼也著)。善友深談終不厭(廣長舌)。靈禽妙語實難思(四六句)。
【現代漢語翻譯】 現代漢語譯本 蓮宮（指西方極樂世界）就在舍（指我們所居住的娑婆世界）的西邊。雖然容易到達，卻沒有多少人真正用心去修行。阿彌陀佛、觀世音菩薩、大勢至菩薩三聖共同發下了廣大的悲願，我卻孤單地倚靠在夕陽西下的樓閣上（要著意修行啊！）。 秋天的臺階上梧桐樹葉容易凋落，夜晚的山谷里難以藏匿小船（要趕快著意修行啊！）。 幸好還有玉池中的野鴨和大雁，互相呼喚著，來來往往，永不停息（最終歸結于依靠三聖）。 千經萬論並非虛妄之言，都共同指向西方極樂世界這一條道路。時時刻刻擦拭打磨，讓心中的污垢清凈，時時刻刻防護，不要讓菩提道的萌芽枯焦。 居住在蓮花中，靜靜地覺悟，身心安穩（呼應第一段第三句）。 證得果位時，訊息轟動，大地搖動（呼應第一段第四句）。 白白浪費工夫去推算甲子，娑婆世界的大劫，也只不過像早晨一樣短暫。 家就在西方的白玉京，年老了難以排遣思念故鄉的情感。 每當仰望天邊新月初三的月亮，總是先在花間寫下自己的名字。 茂密而又稀疏的琪樹搖曳著樹影，來來往往的水鳥發出鳴叫的聲音。 紅樓紫殿，永遠都是美好的春天，即使是丹青妙筆也難以描繪。 最近有人從凈土（指西方極樂世界）而來，說在蓮池中心，一朵玉蓮正在盛開。 蓮花的萼片上正寫著你的名字，你已經在身前結下了成聖的胎。 在極樂世界逍遙自在，長生不死，在閻浮提（指我們所居住的娑婆世界）逼迫困頓，最令人悲哀。 法王（指阿彌陀佛）特意垂下慈悲憐憫，讓我們一同坐在黃金百尺的高臺上。 我（身穿僧袍，頭戴僧帽）既唸佛又修禪。 自喜身上穿著僧袍，頭頂的相貌圓滿（為什麼下面只說唸佛，而不說參禪呢？參！）。 曾經在多生多世修積福德，才能依靠九品蓮臺結下殊勝的因緣（絕不像禪宗的口氣）。 名字寫在繁花深處，夢境出現在長庚星（金星）落月的旁邊（兩聯，一順一倒）。 污濁罪惡的凡夫，清凈莊嚴的佛，就像黑白雙珠用同一根絲線穿在一起（請問，這到底是佛呢，還是禪呢？參！）。 唸佛到了極點，心開悟的時候，自然而然就會身到碧蓮池（乞丐見到小利就急忙撲上去）。 火輪地獄的罪業，經過千千萬萬劫，都清凈了（閉著眼睛也知道）。 瓊樹散發的光芒，分出萬萬枝（睜開眼睛也知道）。 善友深入地談論佛法，永遠不會厭倦（廣長舌相）。 靈禽發出美妙的聲音，實在難以思議（四六句對仗）。
【English Translation】 English version The lotus palace (referring to the Western Pure Land of Ultimate Bliss) is just west of the 'she' (referring to our Saha world where we live). It's easy to reach, yet few people truly focus on cultivating themselves to get there. Amitabha Buddha, Avalokiteshvara Bodhisattva, and Mahasthamaprapta Bodhisattva, the Three Sages, have jointly made vast vows of compassion, while I lean alone on the pavilion as the setting sun descends (focus on cultivation!). On the autumn steps, the leaves of the parasol tree easily fall; in the night ravine, it's difficult to hide a small boat (quickly focus on cultivation!). Fortunately, there are still wild ducks and geese in the jade pond, calling to each other, coming and going without rest (ultimately relying on the Three Sages). Thousands of sutras and treatises are not empty words; they all point to the one path of the Western Pure Land. Constantly wipe and polish, so that the defilements in the heart are purified; constantly protect, lest the sprout of the Bodhi path wither. Dwelling in the lotus, quietly awakening, the body and mind are at peace (echoing the third line of the first paragraph). When the fruit is attained, the news resounds, and the earth shakes (echoing the fourth line of the first paragraph). It's a waste of effort to calculate the Jiazi cycles; the great kalpa of the Saha world is only as brief as the morning. Home is in the Jade Capital of the West; in old age, it's difficult to dispel the feelings of longing for home. Whenever I look up at the crescent moon on the third day of the month, I always write my name first among the flowers. Dense and sparse, the shadows of the jade trees sway; coming and going, the voices of the water birds sound. The red pavilions and purple palaces are always beautiful in spring; even the finest paintings cannot depict them. Recently, someone came from the Pure Land (referring to the Western Pure Land of Ultimate Bliss), saying that in the center of the lotus pond, a jade lotus is blooming. Your name is being written on the calyx of the lotus, and you have already formed the sacred embryo before you. In the Land of Ultimate Bliss, one is carefree and immortal; in Jambudvipa (referring to our Saha world where we live), one is oppressed and distressed, which is most lamentable. The Dharma King (referring to Amitabha Buddha) especially extends compassion and pity, allowing us to sit together on the hundred-foot-high platform of gold. I (wearing a monk's robe and a monk's hat) both recite the Buddha's name and practice Chan meditation. I rejoice that I am wearing a monk's robe and that the appearance of the top of my head is round (why does the following only mention reciting the Buddha's name and not Chan meditation? Investigate!). I have cultivated blessings in many lifetimes, so I can rely on the Nine Grades of lotuses to form a special connection (this doesn't sound like a Chan practitioner). My name is written in the depths of the flowers; my dream appears beside the evening star (Venus) as the moon sets (the two couplets, one forward and one backward). The defiled and evil ordinary person, the pure and dignified Buddha, are like black and white pearls strung together with the same thread (tell me, is this Buddha or Chan? Investigate!). When reciting the Buddha's name reaches its limit and the mind opens, one will naturally arrive at the green lotus pond (a beggar rushes to grab a small profit). The sins of the fiery hells, after thousands upon thousands of kalpas, are all purified (even with eyes closed, one knows). The light emitted by the jade trees is divided into millions upon millions of branches (even with eyes open, one knows). Good friends deeply discuss the Dharma, never tiring (broad and long tongue). The wonderful sounds emitted by the spiritual birds are truly inconceivable (parallel sentences).
功成果滿須臾事。尚謂奔流閃電遲(鈍烏逆風飛者急須讀此)。
無邊大士與聲聞。海眾何妨逐品分(無為差別)。一會聖賢長在定。十方來去總乘雲(差別無為)。談玄樹上摩尼水。唸佛林間共命群。坐臥經行無掛礙。天花隨處落繽紛。佛袈裟下失人身。重得人身有幾人。萬行不如修白業。一心何苦戀紅塵。法王立誓丘山重。迷子思歸涕淚頻。若解返觀觀自性。明珠百八總家珍(晝夜一百八)。
西望紅霞白日輪。仰觀寶座紫金身。一方土凈方方凈。十念心真唸唸真。生極樂城終不退(驢前馬後漢)。盡虛空界了無塵(撒沙坌土)。向來苦海浮還沒。何幸今為彼岸人。
娑婆生者極愚癡。眾苦縈纏不解思。在世更無清凈業。臨終那有出離時(須要思量到此乃可)。百千經里尋常勸(血滴滿地。又云而今鼓歇鐘沉久矣)。萬億人中一二知(上六句乃行者所緣境也。正為此等求生西方)。珍重大仙金色臂。早來𢹂我入華池(大事因緣)。
評點定懷凈土詩䟦
右靈峰老人選詩七十七首。其圈點皆在平實切要處點睛。其詩家名句文身妙處概不污一絲墨痕。此大人作略。堪使行者吃緊得力。無復問橋之誤者也。讀誦之士須具擇法眼以觀之。至於成時評語亦在宗旨上討警䇿。無非欲讀者以深信
【現代漢語翻譯】 現代漢語譯本 功德圓滿也只是一瞬間的事情，還說時光飛逝如奔流閃電都太慢了（遲鈍愚笨、逆風飛行的鳥，更要抓緊時間讀誦此文）。 無邊的大菩薩和聲聞羅漢，如同大海般眾多的修行者不妨按照品級區分（無為的境界中也有差別）。一次法會上的聖賢永遠安住在禪定之中，從十方世界來來往往都乘著祥雲（差別即是無為）。在談論玄妙佛法的樹上流淌著摩尼寶珠般的水，在念佛的林間有共命鳥相伴。坐著、躺著、經行都沒有任何掛礙，天花隨處飄落繽紛多彩。 脫下佛的袈裟就失去了人身，重新獲得人身的機會又有多少呢？做各種各樣的善行不如修清凈的白業，一心一意又何苦貪戀這污濁的紅塵。法王阿彌陀佛所立下的誓願比山丘還要重，迷途的眾生思念故鄉，哭泣流淚不止。如果能夠理解反觀自性，那麼一百零八顆念珠都是自家的珍寶（代表晝夜不停的精進）。 向西望去是紅色的晚霞和西沉的太陽，抬頭仰望是寶座上紫金色的佛身。一個地方的國土清凈了，所有地方的國土都清凈了，十句佛號如果心真誠，那麼每一句都真誠。往生到極樂世界就永遠不會退轉（如同驢子在前，馬在後一樣穩步前進）。盡虛空界沒有一絲塵埃（如同撒沙子掩蓋塵土一般）。 過去在苦海中浮沉不定，多麼幸運今天成爲了到達彼岸的人。 在娑婆世界出生的人真是太愚癡了，被各種各樣的痛苦纏繞卻不明白思考。在世的時候沒有修清凈的善業，臨終的時候又怎麼能有出離的機會呢（一定要認真思考這個問題才可以）。在成百上千的佛經里經常勸導（如同鮮血滴滿大地，又如同現在鐘鼓聲已經停止了很久）。萬億人中只有一兩個人明白（以上六句是修行者所要觀想的境界，正是爲了這些求生西方極樂世界的人）。 要珍重佛陀金色的手臂，早點來接引我進入極樂世界的蓮花池（這是大事因緣）。 評點定懷凈土詩跋 右邊是靈峰老人選定的七十七首詩。他所圈點的地方都是在平實切要之處點睛。對於詩家名句和文采華麗的地方，概不新增一絲墨痕。這是大人的作為和策略，可以使修行者切實得力，不再有走錯路的情況。讀誦這些詩的人必須具備選擇佛法的智慧來觀察。至於成時的評語也是在宗旨上尋求警策，無非是想讓讀者更加深信不疑。
【English Translation】 English version Accomplishing merit and virtue is but a momentary affair. Yet, one still says the swiftness of flowing streams and flashing lightning is slow (For the dull and those flying against the wind, it is imperative to read this diligently). Boundless great Bodhisattvas and Śrāvakas (listeners), why not divide the ocean-like assembly according to their ranks? (Differences exist even in non-action). The sages and worthies in a single assembly are forever abiding in Samadhi (meditative absorption), coming and going from the ten directions, all riding on clouds (Differences are non-action). On the trees where profound teachings are discussed flows Maṇi (wish-fulfilling jewel) water, in the forests where Buddha's name is recited, the Jīvaṃjīvaka (birds with a shared life) gather. Sitting, lying down, walking, there are no hindrances, heavenly flowers fall everywhere in colorful profusion. Once the Buddha's Kāṣāya (robe) is taken off, one loses the human body; how many are those who regain it? Ten thousand practices are not as good as cultivating pure white karma; why must one's heart cling to the red dust? The Dharma King's (Buddha's) vows are heavier than hills and mountains; lost children yearn for home, their tears flowing frequently. If one understands how to turn inward and contemplate one's own nature, then the one hundred and eight beads are all family treasures (representing the one hundred and eight times of day and night). Looking westward, there is the red sunset and the white sun; looking up, there is the jeweled throne and the purple-golden body (of Amitābha Buddha). When one land is pure, all lands are pure; when ten recitations are sincere, every recitation is sincere. Reborn in the city of Sukhāvatī (the Land of Ultimate Bliss), one will never regress (like a donkey in front and a horse behind, steadily advancing). Throughout the entire realm of empty space, there is not a speck of dust (like scattering sand to cover the earth). Having floated and sunk in the sea of suffering in the past, how fortunate to be a person on the other shore today. Those born in Sahā (this world) are extremely foolish, entangled by all kinds of suffering, unable to understand and contemplate. If one does not cultivate pure karma while alive, how can there be a time of liberation at the end of life? (One must contemplate this deeply). In hundreds and thousands of sutras, there is constant exhortation (like blood dripping all over the ground, and now the drums and bells have been silent for a long time). Among billions of people, only one or two understand (The above six lines are the realm that practitioners should contemplate, precisely for those seeking rebirth in the Western Pure Land). Cherish the golden arm of the Great Immortal (Buddha), and come early to lead me into the lotus pond of Sukhāvatī (this is a major cause and condition). Comments on Appraising and Determining the Pure Land Poems To the right are seventy-seven poems selected by the Elder Língfēng. His annotations all pinpoint the essence in plain and crucial places. He does not add a single trace of ink to the famous lines of poets or the wonderful places of literary embellishment. This is the work and strategy of a great person, enabling practitioners to gain strength effectively, without the mistake of asking for the wrong bridge. Those who read and recite these poems must have the wisdom to choose the Dharma to observe them. As for the comments of Chéngshí, they also seek admonitions on the principles, with nothing more than wanting readers to have deep faith.
大愿而起妙行耳。不無小補。故不敢廢。成時稽首謹識。
西齋凈土詩(卷一)
西齋凈土詩(卷二)
列名凈土詩一百八首
予幼時便修十念。愿登凈土。倏忽三紀。未嘗廢忘。閑居西齋。試筆一百八篇。勸人唸佛。蓋釋子分內事也。凡僧俗之流於山城船邨所居之地。春夏秋冬之境。自十歲至百二十。惟佛是念。必令心心無少間斷。則凈土可登矣。教中謂隨其心凈則佛土凈。何疑哉。
僧
唸佛正家風。方袍與佛同。見聞俱是善。根界盡成空。出入玄門裡。遊行凈域中。此心無量壽。隨處現神通。
儒
亦考性根源。先王典籍存。易初惟一畫。庸后不多言。必向禪門悟。須從慧業論。彌陀真面目。落月掛金盆。
道
清凈佛因緣。無中出妙玄。不知誰氏子。何異小乘禪。唸佛終成佛。求仙暫得仙。鍊金金絕礦。變海海為田。
俗
紅塵俗士家。唸佛最堪夸。石上珊瑚樹。泥中菡萏花。萬殊歸一理。三寶破群邪。火宅拋離去。牛兒不駕車。
尼
顰呻亦是尼。童子禮為師。盡有光明在。何曾頃刻離。云階行道處。竹幾坐禪時。莫遣袈裟下。塵緣犯一絲。
童
身心似水清。濁欲壞真情。初教彌陀號。終歸凈土生
【現代漢語翻譯】 現代漢語譯本： 發起宏大誓願而行微妙之行，即使只有微小的補益，也不敢輕易放棄。成時稽首敬識。
西齋凈土詩（卷一）
西齋凈土詩（卷二）
列名凈土詩一百零八首
我年幼時便修習十念法，發願往生凈土。轉眼已過三十年，從未曾忘記。閑居西齋，試著寫了一百零八篇詩，勸人唸佛，這本是出家人的分內之事。凡是僧俗之人，無論居住在山城或船村，無論身處春夏秋冬何種境地，從十歲到一百二十歲，唯獨唸佛，務必使心念沒有絲毫間斷，那麼往生凈土是可以實現的。經教中說，『隨其心凈則佛土凈』，還有什麼可懷疑的呢？
僧
唸佛正是良好的家風，身披袈裟與佛相同。所見所聞都是善事，六根和塵界都化為空性。出入于玄妙的佛門之中，身處清凈的凈土世界。此心具有無量壽，隨處顯現神通。
儒
也在探究本性的根源，先王的典籍中有所記載。《易經》最初只有一畫，中庸之道之後也不多說。必須向禪門尋求領悟，必須從智慧的事業來論證。阿彌陀佛（Amitabha）的真面目，就像落月掛在金盆上一樣。
道
清凈的佛法因緣，從虛無中產生微妙的玄機。不知道是誰家的子弟，與小乘禪有什麼不同？唸佛最終能夠成佛，求仙暫時可以得仙。鍊金使金子脫離礦石，變化海水使之成為田地。
俗
身處紅塵俗世的百姓，唸佛最值得讚揚。就像石頭上長出珊瑚樹，泥土中開出蓮花。萬千差別歸於一個真理，三寶能夠破除各種邪見。從火宅中拋離出去，不再讓牛拉車（比喻不再受世俗的束縛）。
尼
即使是皺眉嘆息也是比丘尼（Bhikkhuni），即使是孩童也可以作為老師。自身具有光明，何曾有片刻離開過？在雲霧般的臺階上行走修行，在竹製的幾案旁靜坐禪定。不要讓袈裟之下，沾染上一絲塵世的因緣。
童
身心如同水一般清澈，污濁的慾望會破壞純真的情感。最初教導唸誦阿彌陀佛（Amitabha）的名號，最終歸往凈土而得生。
【English Translation】 English version: Initiating great vows and practicing wondrous deeds, even if there is only a small benefit, one dares not abandon it lightly. Chengshi respectfully acknowledges.
'Western Study Pure Land Poems' (Volume 1)
'Western Study Pure Land Poems' (Volume 2)
'One Hundred and Eight Poems Listing Pure Lands'
From a young age, I practiced the Ten Recitations, vowing to be reborn in the Pure Land. In the blink of an eye, thirty years have passed, and I have never forgotten. Residing in the Western Study, I tried writing one hundred and eight poems to encourage people to recite the Buddha's name, which is the duty of a monastic. All monastics and laypeople, whether living in mountain cities or boat villages, whether in spring, summer, autumn, or winter, from the age of ten to one hundred and twenty, should only recite the Buddha's name, ensuring that their minds have no interruption. Then, rebirth in the Pure Land can be achieved. The teachings say, 'As the mind is pure, so the Buddha land is pure.' What doubt is there?
Monk
Reciting the Buddha's name is the proper family tradition, wearing the robe is the same as the Buddha. What is seen and heard is all good, the six roots and realms all become empty. Entering and exiting the profound gate of Buddhism, residing in the pure land. This mind has immeasurable life, manifesting spiritual powers everywhere.
Confucian
Also exploring the source of inherent nature, the classics of the former kings record it. In the 'Book of Changes', there was only one line at the beginning, and the 'Doctrine of the Mean' did not say much afterward. One must seek enlightenment from the Chan (Zen) school, and one must discuss it from the perspective of wisdom. The true face of Amitabha (Amitabha), is like the setting moon hanging on a golden basin.
Taoist
Pure Buddhist cause and condition, from nothingness arises wondrous mystery. Not knowing whose child it is, how is it different from Hinayana (Small Vehicle) Chan? Reciting the Buddha's name will eventually become a Buddha, seeking immortality may temporarily attain it. Refining gold makes the gold separate from the ore, transforming the sea into fields.
Layperson
Living in the red dust of the secular world, reciting the Buddha's name is most praiseworthy. Like coral trees growing on rocks, lotus flowers blooming in mud. Ten thousand differences return to one truth, the Three Jewels can destroy all heresies. Throwing away the burning house, no longer letting the ox pull the cart (metaphor for no longer being bound by worldly constraints).
Nun
Even frowning and sighing is a Bhikkhuni (Bhikkhuni), even a child can be a teacher. One inherently possesses light, never leaving it for a moment. Walking and practicing on cloud-like steps, sitting in meditation by a bamboo table. Do not let the robe be stained by even a trace of worldly karma.
Child
The body and mind are like clear water, turbid desires will destroy true feelings. Initially taught to recite the name of Amitabha (Amitabha), ultimately returning to the Pure Land to be born.
。褪殘紅結實。銷半黑添明。又有蓬麻喻。何妨晚節成。
男
難得是男兒。人中幾個知。惡因來世苦。佛號用心持。大士皆吾友。如來即我師。智從何處滿。座上剎那時。
女
唸佛莫因循。當來男子身。障除添福德。心凈斷埃塵。蓮舌生甘露。高臺會眾真。拈珠成正覺。無垢界中人。
禪
只是自明心。何煩向外尋。西方真極樂。大士古觀音。慧日三千界。慈光百萬尋。修行須唸佛。也要用功深。
教
禪心兩不差。赤白總蓮花。佛祖無文字。兒童算海沙。凈邦明似鑒。得道數如麻。散在群經里。華嚴與法華。
律
標為凈土因。冰雪照天人。即似鳥雙翼。猶如車二輪。本緣從佛起。功德在心真。不復經霜死。蓮花是此人。
密
何曾有異途。差別總毗盧。突出金剛杵。化為如意珠。遊方皆見佛。縮地不須符。極樂紅蓮沼。娑婆劫海枯。
(云宗)
云宗是道流。耕食自為謀。可學神光悟。宜從善導修。為田忙過了。回首去來休。一片黃金地。經營定有秋。
(瑜珈)
弟子在行持。何嘗不奉師。古今多不譯。深遠實難思。玉偈重宣處。金鈴獨響時。全身無量壽。大似不曾知。
(女冠)
長
【現代漢語翻譯】 現代漢語譯本 褪去殘紅，果實開始結成；減少黑暗，增添光明。又有蓬草和麻的譬喻，晚年成就又有何妨？
男子 難得的是男兒之身，世間有幾人能明白？作惡會導致來世的痛苦，要用心持唸佛號。諸大菩薩都是我的朋友，如來就是我的老師。智慧從何處圓滿？就在座上頓悟的那一剎那。
女子 唸佛不要因循拖延，應當發願來世轉為男子之身。消除業障，增添福德，心清凈就能斷絕塵埃。蓮花般的舌頭能生出甘露，在高臺上與眾多的真修者相會。捻動佛珠就能成就正覺，成為無垢清凈世界中的人。
禪 只是要明白自己的心，何必向外尋求？西方才是真正的極樂世界，有大勢至菩薩和古老的觀音菩薩。智慧的光芒照耀三千大千世界，慈悲的光芒照耀百萬尋。修行必須唸佛，也要用功深入。
教 禪與教義兩者沒有差別，赤色和白色都是蓮花。佛祖的教誨超越文字，如同兒童計算海中的沙子。凈土光明如同明鏡，得道者數量眾多如麻。散佈在各種經典里，如《華嚴經》和《法華經》。
律 標榜為往生凈土的因，如同冰雪般純潔照耀天人。就像鳥的雙翼，又如車的兩個輪子。根本的因緣從佛陀那裡開始，功德在於內心的真實。不再經歷經霜而死的命運，蓮花就是這個人。
密 何曾有不同的道路？所有的差別都歸於毗盧遮那佛（Vairocana）。突出的是金剛杵（Vajra），變化為如意寶珠（Cintamani）。遊歷四方都能見到佛，縮地之術不需要符咒。極樂世界有紅蓮花盛開的池沼，娑婆世界經歷劫難最終也會枯竭。
云宗 云宗（Yun Zong）是修道之人，耕種食物自給自足。可以學習神光（Shen Guang）的覺悟，應該傚法善導（Shan Dao）的修行。為田地忙碌過後，回頭看看一切都該放下。一片黃金般的大地，經營一定會有收穫。
瑜珈 弟子在修行，何嘗不尊敬老師？古代和現代有很多沒有翻譯出來，深奧而難以思議。在重新宣講玉偈的時候，在金鈴獨自響起的時候。全身都是無量壽（Amitayus），好像從來不知道一樣。
女冠 長
【English Translation】 English version The fading red yields to the forming fruit; diminishing darkness adds to the light. There's also the metaphor of artemisia and hemp; what harm in achieving success in later years?
Male Rare is the male form; how many among people understand this? Evil causes suffering in future lives; diligently hold the Buddha's name in your heart. Great Bodhisattvas are all my friends; the Tathagata is my teacher. Where does wisdom become complete? At that moment of enlightenment on the seat.
Female Do not procrastinate in reciting the Buddha's name; vow to be reborn as a male in the future. Remove obstacles and increase blessings; purify the mind and cut off worldly dust. A lotus-like tongue produces nectar; gather with the assembly of the true on a high platform. Counting beads leads to perfect enlightenment, becoming a person in the stainless realm.
Zen Simply understand your own mind; why bother seeking externally? The West is the true Land of Ultimate Bliss, with the Great Strength Bodhisattva (Mahasthamaprapta) and the ancient Avalokiteshvara (Guanyin). The sun of wisdom shines on three thousand worlds; the light of compassion illuminates millions of leagues. Cultivation requires reciting the Buddha's name, and also requires deep effort.
Doctrine Zen and doctrine are not different; red and white are all lotuses. The Buddha's teachings transcend words, like children counting sand in the sea. The Pure Land is bright like a mirror; those who attain the Way are numerous as hemp. Scattered throughout various scriptures, such as the Avatamsaka Sutra (Huayan Jing) and the Lotus Sutra (Fahua Jing).
Discipline Labeled as the cause for rebirth in the Pure Land, pure as ice and snow illuminating gods and humans. Just like a bird's two wings, or a cart's two wheels. The fundamental cause originates from the Buddha, merit lies in the truth of the heart. No longer experiencing death after frost, the lotus is this person.
Esoteric How could there be different paths? All differences converge in Vairocana (Piluzhenafo). What stands out is the Vajra (Jingangchu), transforming into the Cintamani (Ruyibaozhu). Traveling everywhere, one sees the Buddha; shrinking the earth does not require talismans. The Land of Ultimate Bliss has ponds filled with red lotuses; the Saha world's kalpa sea will eventually dry up.
Yun Zong Yun Zong (Yun Zong) is a Daoist practitioner, cultivating food for self-sufficiency. One can learn from Shen Guang's (Shen Guang) enlightenment, one should emulate Shan Dao's (Shan Dao) practice. After being busy with the fields, looking back, everything should be let go. A golden land, diligent cultivation will surely bring a harvest.
Yoga The disciple is practicing, how could one not respect the teacher? Many have not been translated in ancient and modern times, profound and difficult to comprehend. At the time of re-proclaiming the jade verses, at the time when the golden bell rings alone. The whole body is Amitayus (Wuliangshou), as if one never knew it.
Female Taoist Long
憶呂純陽。深通十二章。女冠勤唸佛。仙藥更求方。總勝蓬萊島。惟聞菡萏香。具嚴三十二。容貌佛威光。
(外宗)
城門辟四方。南北盡朝王。不出心清凈。皆為佛道場。瓶盤金共造。枝葉樹同芳。遍友諸知識。工夫不可量。
文
龍舒凈土文。唸佛甚精勤。博學通今古。雄談飽見聞。爭容邪語惑。更把定香薰。心佛無多字。傾腸說與君。
武
武人勇猛多。唸佛離娑婆。直透涅槃路。能除生死魔。凈邦安世界。苦海息風波。筑拜當時事。歸來奏凱歌。
醫
佛號大醫王。人歸不死鄉。拈來皆妙藥。托出盡奇方。橘內乾坤大。壺中歲月長。病緣無起處。熱惱自清涼。
卜
仗佛作蓍龜。須臾不可離。蓮花從口出。日影向西馳。座上安身處。林中聽法時。君平休更卜。世出世間師。
士
未可笑兜鍪。無常老病不。臨民須唸佛。入海要乘舟。盡有黃金殿。非無白玉樓。覺皇談妙法。沙界一毫收。
農
田園遍十方。耕耨莫教荒。得火水中異。栽花石上香。鐵牛號落月。芻狗臥斜陽。唸佛功成后。繰絲谷滿場。
工
唸佛智逾明。方圓物物精。璚林心畫出。凈土愿雕成。寶座流光聚。虛空奏樂聲。揮斤師弟子。
【現代漢語翻譯】 現代漢語譯本 憶呂純陽（道教神仙名）。他精通《十二章經》。女道士們勤奮地念佛，更尋求長生不老之仙藥。總勝過居住在蓬萊仙島，那裡只能聞到荷花的香味。儀容莊嚴具備三十二相，容貌威嚴，如同佛陀的光芒。
（外宗）
城門向四面八方敞開，四面八方的人都來朝拜。不出于內心清凈，到處都是佛的道場。瓶和盤都是用金子製成，樹的枝葉也同樣芬芳。廣交各方面的善知識，所做功德不可估量。
文
龍舒居士（王日休，凈土宗居士）著《凈土文》，唸佛非常精進勤奮。他博學多才，通曉古今，雄辯滔滔，見聞廣博。不容許邪說迷惑人心，更用沉香來堅定心神。『心即是佛』沒有多少字，我傾心傾膽地告訴你。
武
武人勇猛剛強，唸佛可以脫離娑婆世界（充滿苦難的世界）。直接通往涅槃（寂滅）之路，能夠消除生死輪迴的魔障。使凈土安定世界，使苦海平息風浪。築壇拜將是當時的事，凱旋歸來高唱勝利之歌。
醫
佛號稱大醫王，人們歸向佛就能到達不死之鄉。信手拈來都是靈丹妙藥，脫口而出都是神奇的藥方。橘子裡面蘊含著廣闊的天地，酒壺中度過漫長的歲月。疾病的根源無從生起，內心的煩熱自然清涼。
卜
依靠佛作為蓍草和龜甲（占卜工具），片刻也不可分離。蓮花從口中涌出，太陽的影子向西邊飛馳。在座位上安身立命，在樹林中聽聞佛法。君平（漢代著名卜者嚴君平）停止占卜吧，佛是世間和出世間的導師。
士
不要嘲笑士兵的頭盔，無常、衰老和疾病隨時會到來。管理百姓要想著唸佛，出海遠行要乘坐船隻。即使擁有黃金宮殿，也並非沒有白玉樓閣。覺皇（佛陀）宣講微妙的佛法，整個世界都包含在一根毫毛之中。
農
田園遍佈十方世界，耕作不要荒廢。在水中得到火，這是奇異的景象，在石頭上栽花，也能聞到花香。鐵牛在落月時鳴叫，用草紮成的狗靜臥在夕陽下。唸佛功德圓滿后，養蠶繅絲，穀物堆滿糧倉。
工
唸佛使智慧更加明亮，對於方圓之物都精益求精。用內心描繪出美玉般的樹林，發願雕刻出莊嚴的凈土。寶座上流光溢彩，虛空中奏響美妙的音樂。揮動斧頭的師父和弟子們，
【English Translation】 English version Remember Lü Chunyang (a Taoist immortal). He deeply understood the 'Twelve Chapters'. Female Taoist priests diligently recite the Buddha's name and seek elixirs for immortality. This surpasses living on Penglai Island (a mythical island paradise), where only the fragrance of lotus flowers is heard. With dignified appearance possessing the thirty-two marks, the countenance radiates the majestic light of the Buddha.
(Outer Sect)
The city gates open in all four directions, and people from all directions come to pay homage. Without leaving the purity of the mind, everywhere is a Buddha's sanctuary. Vases and plates are made of gold, and the branches and leaves of trees are equally fragrant. Befriend all kinds of wise teachers; the merit of this practice is immeasurable.
Scholar
Longshu (Wang Rixiu, a Pure Land Buddhist layman) wrote the 'Pure Land Essay', reciting the Buddha's name with great diligence. He was erudite, knowledgeable of both ancient and modern times, eloquent in his speech, and vast in his experience. He does not allow heretical words to confuse people's minds, and he uses incense to steady the mind. 'The mind is Buddha' is not many words; I tell you with all my heart.
Warrior
Warriors are brave and fierce; reciting the Buddha's name can escape the Saha world (world of suffering). Directly penetrate the path to Nirvana (liberation), able to eliminate the demons of birth and death. May the Pure Land stabilize the world, and may the bitter sea cease its storms. Building an altar and appointing generals was a matter of that time; returning in triumph, sing songs of victory.
Doctor
The Buddha is called the Great Physician King; people who turn to the Buddha can reach the land of immortality. Picking up anything becomes a wonderful medicine, and uttering anything becomes a miraculous prescription. Within an orange lies a vast universe, and within a pot, long years pass. The cause of illness has no place to arise, and the heat of affliction naturally cools.
Diviner
Rely on the Buddha as the yarrow stalks and tortoise shell (divination tools), inseparable for even a moment. Lotus flowers emerge from the mouth, and the shadow of the sun races westward. Settle down in the seat, and listen to the Dharma in the forest. Junping (Yan Junping, a famous diviner of the Han Dynasty), stop divining; the Buddha is the teacher of both the mundane and the transcendent.
Official
Do not laugh at the soldier's helmet; impermanence, old age, and sickness will come at any time. When governing the people, remember to recite the Buddha's name; when going to sea, take a boat. Even if there are golden palaces, there are also jade pavilions. The Awakened One (Buddha) speaks of the wonderful Dharma; the entire world is contained within a single hair.
Farmer
Fields and gardens are everywhere in the ten directions; do not let cultivation become barren. Obtaining fire in water is a strange sight; planting flowers on stones can also produce fragrance. The iron ox bellows at the setting moon, and the straw dog lies in the setting sun. After the merit of reciting the Buddha's name is complete, silkworms spin silk, and grains fill the granaries.
Artisan
Reciting the Buddha's name makes wisdom even brighter; everything, whether square or round, is refined. The jade-like forest is painted from the heart, and the vow to carve the Pure Land is fulfilled. Light gathers on the precious seat, and music plays in the empty sky. The master and disciples wield their axes,
去堊任非輕。
商
商人唸佛功。家舍與途中。為利心行善。貪財事埽空。彩雲擎落日。花雨散香風。不被無常罩。金臺禮覺雄。
琴
學道似調琴。高低在自心。促時弦又斷。停處韻還沉。萬籟山當戶。俱消月滿林。子期勤唸佛。此必是知音。
棋
黑白未分時。神仙也不知。著中論勝負。奩畔辨雄雌。有限成虛擲。無窮費苦思。此生超凈土。柯爛到家遲。
書
能書遺教經。自勝百蘭亭。但倩人書壁。休耽酒滿瓶。陣雲垂大地。池水注滄溟。滿寫彌陀號。娑婆作典型。
畫
丹青世所傳。佛像與神仙。著意描山水。留心在聖賢。伯時工畫馬。靈運喜栽蓮。變相能揮筆。華池總現前。
漁
絲綸放下休。不岸不中流。大海蓮華國。眾生藕葉舟。夕陽紅似火。新月曲如鉤。唸佛皆真境。煙橫古渡頭。
樵
撒手向懸崖。藤枯是爛柴。山河歸自己。風月付平懷。擔有千鈞重。腳無一線乖。如斯真唸佛。不必預安排。
耕
匝地古田疇。泥人駕鐵牛。著鞭無早晚。下種度春秋。成熟皆吾分。歸來免外求。但將耕稼比。那有絕糧憂。
牧
牛兒養未馴。苗稼易生瞋。且把繩頭掣。從教鼻息勻。夕陽千嶂晚
【現代漢語翻譯】 現代漢語譯本 去除塵土並非輕鬆的事情。
商人
商人唸佛有功德，無論在家中還是旅途中。爲了利益而行善，貪戀錢財的事情都應掃空。彩雲托舉著落日，花雨飄散著香風。不被無常所籠罩，在金蓮臺上禮敬覺悟的英雄（指佛）。
琴
學道就像調琴，音調高低在於自己的內心。弦調得太緊容易斷，放鬆了韻味又會沉寂。萬種聲音以山為門戶，都在月光灑滿樹林時消散。子期如果勤奮唸佛，必定是真正的知音。
棋
黑白棋子未分之時，神仙也無法預知勝負。落子之後才論勝負，在棋盤旁邊辨別誰是英雄。有限的棋子成了虛擲，無窮的變化耗費苦思。此生如果能超脫到凈土，即使棋局爛柯，回家也不算遲。
書
能夠書寫《遺教經》，勝過寫一百遍《蘭亭序》。但請人書寫在墻壁上，不要沉迷於裝滿酒的瓶子。陣雲低垂籠罩大地，池水注入浩瀚的滄海。寫滿阿彌陀佛的名號，將娑婆世界作為修行的典範。
畫
繪畫是世間所流傳的技藝，可以畫佛像和神仙。用心描繪山水，留心學習聖賢。顧愷之擅長畫馬，慧遠喜愛種植蓮花。如果能用畫筆描繪佛的變相，那麼華池（指凈土）就會立刻顯現在眼前。
漁
放下釣竿休息吧，不要停留在岸邊也不要漂在河流中央。大海就是蓮花盛開的國度，眾生如同漂浮在藕葉上的小舟。夕陽紅得像火一樣，新月彎得像鉤子。唸佛所見皆是真實的境界，煙霧籠罩著古老的渡口。
樵
放開手走向懸崖，枯萎的藤蔓就是腐爛的柴火。山河都歸自己所有，清風明月任憑心懷坦蕩。肩上擔著千鈞重擔，腳步沒有一絲一毫的偏差。如果這樣真誠地念佛，就不必預先安排什麼。
耕
遍地都是古老的田地，泥人駕馭著鐵牛。揮鞭耕作不分早晚，播種耕耘度過春秋。成熟的果實都是我應得的，回來后不必向外尋求。只要將修行比作耕種，哪裡會有斷糧的憂愁呢？
牧
牛兒尚未馴服，容易對莊稼產生損害。暫且拉緊繩子，讓它的呼吸均勻。夕陽西下，群山籠罩在傍晚的暮色中
【English Translation】 English version Removing impurities is not an easy task.
Merchant
A merchant's merit lies in reciting the Buddha's name, whether at home or on the road. Performing good deeds for the sake of benefit, the desire for wealth should be swept away. Colorful clouds hold up the setting sun, and flower rain scatters fragrant breezes. Not to be covered by impermanence, pay homage to the awakened hero (Buddha) on the golden lotus platform.
Zither
Learning the Way is like tuning a zither; the pitch depends on one's own heart. Tighten the strings too much, and they will break; loosen them, and the melody will sink. All sounds take the mountain as their gate, disappearing when the moon fills the forest. If Ziqi diligently recites the Buddha's name, he will surely be a true confidant.
Chess
Before the black and white pieces are separated, even immortals cannot know the outcome. Only after a move is made can victory or defeat be discussed, and heroes and heroines distinguished beside the board. Limited pieces become wasted, and endless variations consume painstaking thought. If one can transcend to the Pure Land in this life, even if the game of chess rots away, returning home will not be too late.
Book
Being able to write the Sutra of the Buddha's Last Teaching (Yijiao Jing), surpasses writing the Preface to the Orchid Pavilion (Lan Ting Xu) a hundred times. But ask someone to write it on the wall, and do not indulge in bottles full of wine. Arrayed clouds hang low over the earth, and pond water flows into the vast ocean. Fill it with the name of Amitabha Buddha (Amituo Fo), and make the Saha world (Suo Po) a model.
Painting
Painting is a skill passed down through the world, used to depict Buddhas and immortals. Intently depict mountains and rivers, and pay attention to the sages and worthies. Bo Shi was skilled at painting horses, and Huiyuan loved planting lotuses. If one can wield the brush to depict the transformations of the Buddha, then the Hua Pool (referring to the Pure Land) will immediately appear before you.
Fishing
Put down the fishing line and rest, neither on the shore nor in the middle of the stream. The great sea is the land of lotus flowers, and sentient beings are like boats on lotus leaves. The setting sun is as red as fire, and the new moon is curved like a hook. Reciting the Buddha's name brings true realms, with smoke shrouding the ancient ferry crossing.
Woodcutter
Let go and walk towards the cliff, withered vines are rotten firewood. Mountains and rivers belong to oneself, and the wind and moon are entrusted to a peaceful heart. Carrying a thousand pounds of weight, the feet do not deviate by a single thread. If one recites the Buddha's name with such sincerity, there is no need for prior arrangements.
Farming
Everywhere are ancient fields, and clay figures drive iron oxen. Wielding the whip, working early and late, sowing seeds and cultivating through spring and autumn. The ripe fruits are all my due, and there is no need to seek them externally upon returning. Just compare cultivation to farming, and there will be no worry of running out of grain.
Herding
The ox is not yet tamed, and easily damages the crops. For now, pull the rope tight, and let its breathing be even. The setting sun, a thousand peaks late
。芳草四郊春。悟此天真佛。柴門月色新。
吏
須存念佛心。塵土喪光陰。點出光明藏。翻為福德林。垂簾人寂寂。隱幾夜沉沉。總是修行地。楊公不受金。
卒
驅馳不少停。唸佛暗持經。選佛標黃甲。居塵混白丁。月籠門外鎖。風動閣前鈴。便作蓮池想。神遊似夢醒。
巫
唸佛有何疑。神衫取次披。凈邦菩薩子。上品丈夫兒。鬼面從翻改。胡言任設施。當陽收酒盞。顯示佛容儀。
匠
棺木好回頭。人曾不死休。神奇為臭腐。幻質等浮漚。久視誰偏在。無還佛也愁。阿彌陀寶號。樂國是良謀。
屠
心是度生心。宗門理趣深。受身增惡報。趨死作哀吟。放下同成佛。拈來盡化金。千差一句子。誰屋沒觀音。
酤
酤人過失多。作緊念彌陀。流入苦空海。變成香水河。紅塵俱埽蕩。黑業頓消磨。管取游清泰。心空一剎那。
織
念如紡織時。經緯豈虛施。大地絣成絹。虛空捻作絲。云藏無縫襖。花綻不萌枝。掉臂還鄉去。蓮開白玉池。
染
何曾離染坊。佛說正瑯瑯。碧綠隨深淺。綾羅任短長。般般呈彩色。種種放毫光。本性清無滓。金蓮遍界香。
奴
人奴業所牽。唸佛要精專。翁即彌陀
是。身為凈土緣。滿腔流法水。隨念發池蓮。靄靄香云里。瑯瑯玉偈宣。
婢
侍婢莫愚癡。光陰有幾時。人身容易老。難得更須知。自怨裙釵賤。人嫌齒髮衰。去來勤唸佛。五障一朝離。
娼
娼人到處家。戀酒更迷花。唸佛除貪妒。迴心息怨嗟。水渠清似鏡。蓮沼大如車。脫體為男子。無令一念差。
囚
無過殺盜淫。犴獄口呻吟。敲打能稱佛。掀翻莫變心。從教神鬼嘯。自有聖賢臨。結果蓮臺上。彌陀不外尋。
金
精金出冶時。妙手用鉗錘。銖兩曾無損。瓶盤各有宜。祥光何閃爍。美韻實希奇。便作彌陀想。真身不暫離。
銀
器皿打銀成。拈來覿面呈。普賢同境界。香象比光明。巧制蓮花樣。終歸極樂城。烏梅揩白雪。凈業在專精。
珠
正好念彌陀。名隨一顆過。線來真佛現。穿去積功多。甘露生㗋舌。狂心謝綺羅。低頭如意寶。無奈喜歡何。
玉
工夫不偶然。且要用心堅。可誦彌陀號。須資凈土緣。往生游寶界。開眼見金仙。泣血荊山事。光陰枉棄捐。
雕
雕欒屬巧人。花草儼如春。君看優填像。誰揮匠石斤。功圓當此日。愿滿在今身。八德池邊去。芙蓉不染塵。
鑄
揚夸孔
【現代漢語翻譯】 現代漢語譯本 是啊，身處凈土的因緣中，滿懷著流淌的佛法之水，隨著念頭生髮出蓮花池中的蓮花。在祥和的香云里，迴響著清脆悅耳的玉偈之聲。
婢女
做侍女的不要愚昧無知，光陰能有多少呢？人身容易衰老，更要知道難得。不要自怨自艾于女子的身份，也不要嫌棄自己的牙齒和頭髮衰老。來來去去勤奮唸佛，五種障礙終將一日脫離。
娼妓
身為娼妓，到處為家，沉迷於酒和花。唸佛可以去除貪婪和嫉妒，回心轉意平息怨恨和嘆息。水渠清澈如鏡，蓮花池廣大如車輪。脫離女身轉為男子，不要讓一念之差出現。
囚犯
無非是犯了殺盜淫的罪過，身陷牢獄之中。敲打著枷鎖也能稱念佛號，即使境遇顛覆也不要改變心意。任憑神鬼呼嘯，自有聖賢降臨。最終在蓮花臺上結果，阿彌陀佛不在別處尋找。
金
精金從冶煉中出來時，由巧匠用鉗錘打造。份量絲毫沒有減少，瓶盤各有適宜之處。祥光多麼閃耀，美妙的韻味實在稀奇。就把它當作阿彌陀佛的形象，真身片刻也不分離。
銀
器皿用銀打造而成，拿來面對面地呈現。如同普賢菩薩的境界，香象般的光明。巧妙地製成蓮花的形狀，最終歸向極樂之城。像用烏梅擦拭白雪一樣，清凈的行業在於專心精進。
珠
正是念誦阿彌陀佛的好時候，隨著每一顆念珠唸誦佛名。線穿過來時，真佛顯現，穿過去時，積累功德更多。甘露在口中滋生，狂亂的心謝絕華麗的絲綢。低頭看著如意寶珠，抑制不住內心的歡喜。
玉
功夫不是偶然的，而且要用心堅定。可以誦唸阿彌陀佛的名號，必須憑藉凈土的因緣。往生到極樂世界遊歷，睜開眼睛就能見到金色的佛。不要像卞和泣血于荊山那樣，白白地拋棄光陰。
雕刻
雕刻屬於手藝精巧的人，雕出的花草就像春天一樣生機勃勃。您看那優填王所造的佛像（Udayana，古印度國王，以製作佛像而聞名），是誰揮動匠石的斧頭雕刻出來的呢？功德圓滿就在今日，願望實現就在今生。到八功德水池邊去，芙蓉花不染塵埃。
鑄造
揚言夸
【English Translation】 English version Yes, being in the karmic conditions of the Pure Land, filled with the flowing water of Dharma, with each thought, lotuses bloom in the lotus pond. In the auspicious fragrant clouds, the clear and melodious sounds of jade verses resonate.
Maidservant
Do not be foolish as a maidservant, how much time is there? The human body ages easily, and it is even more important to know how rare it is. Do not resent your female form, nor dislike your aging teeth and hair. Diligently recite the Buddha's name in comings and goings, and the five obstacles will be overcome one day.
Prostitute
As a prostitute, home is everywhere, indulging in wine and infatuated with flowers. Reciting the Buddha's name removes greed and jealousy, turning the heart away from resentment and lamentation. The water channel is as clear as a mirror, and the lotus pond is as large as a wheel. Shed the female body and become a man, do not let a single wrong thought arise.
Prisoner
Nothing more than committing the sins of killing, stealing, and lust, imprisoned in jail. Even while shackled, one can chant the Buddha's name; even if the situation is overturned, do not change your mind. Let the gods and ghosts howl, the sages and virtuous will come. Ultimately, bear fruit on the lotus platform; Amitabha (Amitābha, the Buddha of immeasurable light and life) is not to be sought elsewhere.
Gold
When fine gold comes out of the smelting, it is crafted by skilled artisans with tongs and hammers. The weight is not reduced at all, and the bottles and plates each have their proper use. How dazzling is the auspicious light, and how rare is the beautiful melody. Just regard it as the image of Amitabha Buddha, and do not separate from the true form for even a moment.
Silver
Utensils are made of silver, taken and presented face to face. Like the realm of Samantabhadra (Samantabhadra, a Bodhisattva associated with practice and meditation), the light is like that of a fragrant elephant. Skillfully crafted into the shape of a lotus flower, ultimately returning to the Land of Ultimate Bliss. Like wiping white snow with dried plums, pure karma lies in focused diligence.
Pearl
Now is the right time to recite Amitabha, reciting the name with each bead. When the thread comes through, the true Buddha appears; when it goes through, more merit is accumulated. Nectar is produced in the mouth, and the wild heart rejects gorgeous silk. Bowing the head to the wish-fulfilling jewel, how can one suppress the joy?
Jade
Effort is not accidental, and one must be steadfast in mind. One can recite the name of Amitabha, and must rely on the karmic conditions of the Pure Land. Reborn to wander in the realm of treasures, opening the eyes to see the golden Buddha. Do not be like Bian He (Bian He, who found a jade but was not recognized) weeping blood at Jing Mountain, abandoning time in vain.
Carving
Carving belongs to skilled craftsmen, and the carved flowers and plants are as vibrant as spring. Look at the image made by King Udayana (Udayana, an ancient Indian king, known for making Buddha statues), who wielded the axe of the craftsman Shi? The completion of merit is today, and the fulfillment of vows is in this life. Go to the side of the Eight Merits Pond, and the lotus flowers are not stained by dust.
Casting
Boasting and
鑄顏。范合剎那間。模瀉渾相似。镕成只等閑。自今專憶念。從此斷輪環。爐鞴翻身去。花高不可攀。
塑
摶沙弄土呆。出我掌中來。面目由心作。規模放手開。不停持佛號。無間結蓮胎。起倒皆因地。花中產玉孩。
妝
形骸金碧光。雕塑十分妝。自喜工奇妙。能令佛讚揚。山河並日月。赤白與青黃。但得金臺好。功成任選將。
縫
唸佛更奇哉。金刀巧剪裁。海從針孔沸。云入線蹊來。蓋覆真空體。鋪張雜寶臺。工夫無間斷。花合便花開。
繡
針線繡衣裳。彌陀念不妨。枝頭棲孔雀。葉底睡鴛鴦。院落青春好。屏風白晝長。身心成一片。佛國任翱翔。
(梳剃)
梳剃甚風標。名低試手高。良田輸薄藝。秋水見铦刀。贊佛無疑惑。持名勿憚勞。頓除煩惱發。光里睹明毫。
(糶糴)
心平糶糴家。便是好生涯。斗斛荒無減。錢刀熟有加。樂邦歸路直。微利染緣差。坐臥彌陀號。蓮臺本不賒。
(伶官)
事業太風流。能消萬種愁。王孫歌綺席。公子醉璚樓。忽過青難步。相尋白滿頭。能宣無我法。不必向他求。
(司庖)
不誤佛僧齋。精勤與愿諧。蕈姜微點綴。盤箸巧安排。清凈除葷血。豐饒備海淮
【現代漢語翻譯】 現代漢語譯本 鑄 在剎那間，用模具鑄造佛像，范合得渾然相似。 熔化金屬，鑄成佛像，就像等閑之事。 從今以後，專心憶念阿彌陀佛（Amitabha），從此斷絕輪迴。 爐火和風箱翻轉而去，成就的花朵高不可攀。
塑 用沙土摶弄，看似愚笨，卻能從我的掌中塑造出佛像。 佛像的面目由我的心意來決定，規模大小任我放手施為。 不停地持唸佛號，無間斷地結成蓮花胎。 起立和倒下都因為地力，在蓮花中孕育出玉一般的孩童。
妝 佛像的形骸閃耀著金色的光芒，雕塑后又施以精美的妝飾。 我自喜于工藝的奇妙，能夠讓佛陀也讚揚。 山河、日月，赤色、白色與青色、黃色，都用來莊嚴佛像。 只要能把金臺（golden platform）裝飾好，功德圓滿后，任憑選擇往生之處。
縫 唸佛更加奇妙啊，如同用金色的剪刀巧妙地裁剪。 大海從針孔中沸騰而出，雲彩從線縫中涌入。 覆蓋著真空的本體，鋪張著各種珍寶構成的佛臺。 功夫沒有間斷，蓮花合攏時便會開放。
繡 用針線繡製衣裳，唸誦彌陀（Amitabha）佛號也不妨礙。 孔雀棲息在樹枝上，鴛鴦在葉子底下睡覺。 寺院的春天多麼美好，屏風上的圖案在白晝里顯得格外長。 身心融為一片，在佛國里自由翱翔。
(梳剃) 梳頭和剃髮是多麼瀟灑的風度，即使名聲低微，也能展現高超的技藝。 用微薄的技藝來供養寺院，在秋水般的刀鋒下，煩惱盡除。 讚美佛陀沒有疑惑，持唸佛號不要怕辛苦。 立刻去除煩惱的頭髮，在光明中看到佛陀的眉間白毫。
(糶糴) 買賣糧食時心平氣和，就是好的生活。 用斗斛來量糧食，即使在荒年也不會減少，用錢刀來交易，熟練了自然會有增加。 通往極樂世界的道路筆直，微小的利益也會帶來好的緣分。 坐著或躺著都念誦彌陀（Amitabha）佛號，蓮花臺本來就不吝嗇。
(伶官) 從事演藝事業真是太風流了，能夠消除各種憂愁。 王孫貴族在華麗的宴席上唱歌，公子們在精美的樓閣里沉醉。 忽然間發現青春難再，轉眼間已是白髮滿頭。 能夠宣揚無我之法，就不必向別處尋求。
(司庖) 不耽誤供養佛和僧人的齋飯，精勤地工作，與自己的願望相合。 用蘑菇和姜來稍微點綴，巧妙地安排盤子和筷子。 清凈地去除葷腥，豐盛地準備各種菜餚。
English version Casting In an instant, casting Buddha images with molds, perfectly matching the forms. Melting metal to cast Buddha images is as easy as doing something trivial. From now on, wholeheartedly remember Amitabha (Amitabha), and from this, sever the cycle of reincarnation. The furnace and bellows turn away, the achieved flowers are beyond reach.
Sculpting Molding sand and earth seems foolish, but Buddha images can be sculpted from my palms. The face of the Buddha image is determined by my heart, and the scale is freely shaped by my hands. Incessantly chanting the Buddha's name, continuously forming lotus wombs. Rising and falling are all due to the earth's power, giving birth to jade-like children in the lotus flowers.
Adorning The Buddha image's form shines with golden light, exquisitely adorned after sculpting. I rejoice in the wonder of the craftsmanship, capable of earning the Buddha's praise. Mountains, rivers, sun, moon, red, white, blue, and yellow are all used to adorn the Buddha image. As long as the golden platform (golden platform) is well decorated, after the merits are complete, one can freely choose where to be reborn.
Sewing Chanting the Buddha's name is even more wonderful, like skillfully tailoring with golden scissors. The ocean boils out from the eye of a needle, and clouds pour in through the seams of the thread. Covering the body of emptiness, spreading out a Buddha platform made of various treasures. The effort is uninterrupted, and when the lotus flowers close, they will bloom.
Embroidering Embroidering clothes with needle and thread does not hinder chanting Amitabha (Amitabha)'s name. Peacocks perch on branches, and mandarin ducks sleep under the leaves. The spring of the temple is so beautiful, and the patterns on the screen seem especially long in the daytime. Body and mind merge into one, freely soaring in the Buddha's land.
(Combing and Shaving) Combing and shaving are such elegant manners, even with a low reputation, one can show superb skills. Using meager skills to support the temple, under the autumn water-like blade, worries are completely removed. Praising the Buddha without doubt, chanting the Buddha's name without fear of hardship. Immediately remove the hair of worries, and see the white hair between the Buddha's eyebrows in the light.
(Selling and Buying Grain) Being calm when buying and selling grain is a good life. Measuring grain with bushels, it will not decrease even in famine years, and trading with money and knives will naturally increase with skill. The road to the Land of Bliss is straight, and small benefits will bring good karma. Sitting or lying down, chant Amitabha (Amitabha)'s name, and the lotus platform is not stingy.
(Entertaining Official) Engaging in performing arts is too romantic, capable of dispelling all kinds of sorrows. Princes and nobles sing at gorgeous banquets, and young masters are drunk in exquisite pavilions. Suddenly realizing that youth is hard to regain, in the blink of an eye, one's head is full of white hair. Being able to proclaim the Dharma of no-self, there is no need to seek elsewhere.
(Kitchen Manager) Not delaying the meals offered to the Buddha and monks, working diligently and in accordance with one's wishes. Slightly embellishing with mushrooms and ginger, skillfully arranging plates and chopsticks. Purely removing meat and blood, and preparing a variety of dishes abundantly.
【English Translation】 English translation line 1 English translation line 2
。彌陀須猛省。自此陟瑤階。
山
唸佛最幽深。澄潭鳥囀林。樂邦真境界。終日好身心。競吐枝頭玉。爭垂葉底金。壽光塵剎現。何礙向西尋。
城
紅塵沒馬高。唸佛匪徒勞。爍破昏衢燭。揮開愛網刀。凡夫登覺地。長者誘兒曹。不得真公據。娑婆枉一遭。
船
唸佛水為鄰。長街短巷塵。慈容如月滿。聖號把珠輪。蓉浦收帆速。楊堤撥桌頻。碧琉璃世界。圓證紫金身。
村
偏於唸佛宜。茅舍竹為籬。簡淡全然別。純誠更不疑。樂邦清凈境。須筑久長基。便是金剛座。毗嵐八面吹。
春
林梢送落暉。日日勸人歸。禽叫聲流血。客聞淚滴衣。古今留不住。來往疾如飛。換卻空腔子。蓮臺愿不違。
夏
入夏綻新荷。令人感慨多。幽花滿衣袖。好鳥囀庭柯。碧落西沉日。滄江東逝波。皆歸大圓鏡。但莫戀娑婆。
秋
天宇展新秋。纖纖月一鉤。主人全體現。國土此心周。峰雨堆青髻。海波拭紺眸。思惟親見得。西去任遨遊。
冬
景物報君知。全彰凈土時。千山皆玉樹。萬壑盡瑤池。埽蕩空無翳。分明不待思。天寒應念我。歲晚涕漣洏。
行
見佛在吾前。光超日月天。重重眸子凈。疊疊髻螺
【現代漢語翻譯】 現代漢語譯本 彌陀（Amitabha，阿彌陀佛）須猛省，從此登上瑤階。
山
唸佛最為幽深，清澈的潭水邊，鳥兒在樹林中鳴叫。極樂世界真是美好的境界，終日身心安好。競相吐出枝頭的玉，爭相垂下葉底的金。阿彌陀佛的壽光在塵剎顯現，為何還要猶豫不決，不向西方尋覓？
城
紅塵淹沒馬身，唸佛並非徒勞。能照亮黑暗道路的明燭，能斬斷情愛之網的利刀。凡夫能登上覺悟之地，長者善於引導孩童。如果沒有真實的憑據，在娑婆世界就白白走了一遭。
船
唸佛與水為鄰，長街短巷充滿塵埃。阿彌陀佛慈祥的容貌如滿月般圓滿，持念聖號如同轉動寶珠之輪。在蓮花盛開的浦口快速收起風帆，在楊柳堤岸邊頻繁地撥動船槳。在碧琉璃世界，圓滿證得紫金之身。
村
偏僻的鄉村最適合唸佛，茅草屋舍以竹子為籬笆。簡樸淡泊與世俗截然不同，純真誠懇更是不容懷疑。極樂世界是清凈的境界，必須筑牢長久的根基。這裡就是金剛座，毗嵐風從八個方向吹來。
春
樹林梢頭送走落日餘暉，每天都在勸人迴歸。鳥兒鳴叫的聲音彷彿在流血，聽者聞之淚濕衣襟。古往今來，一切都無法留住，來來往往迅速如飛。換掉這空虛的軀殼，發願不違背蓮臺之約。
夏
進入夏季，新的荷花綻放，令人感慨萬千。幽靜的花朵沾滿了衣袖，美好的鳥兒在庭院的樹枝上鳴叫。碧藍的天空，太陽向西沉落，蒼茫的江水，向東流逝。一切都歸於大圓鏡智，但不要貪戀娑婆世界。
秋
天空展現嶄新的秋色，彎彎的月亮像一把纖細的鉤子。主人翁的全體顯現，國土就在這顆心中周遍。山峰上的雨水堆積成青色的髮髻，海浪擦拭著紺青色的眼眸。通過思惟就能親眼見到，往生西方任你自由遨遊。
冬
眼前的景物告訴你，完全彰顯了凈土的景象。千山萬嶺都是玉樹，萬千山谷都是瑤池。掃除一切空無的陰翳，分明呈現，無需思索。天氣寒冷，應該思念我，年歲將盡，淚流滿面。
行
看見佛陀就在我的面前，佛光超越日月的光芒。重重疊疊的眼眸清凈明亮，層層疊疊的髮髻如螺。
【English Translation】 English version Amitabha (Amitabha Buddha) must be deeply aware and ascend the jade steps from now on.
Mountain
Reciting the Buddha's name is the most profound. By the clear pool, birds chirp in the forest. The Land of Bliss is truly a wonderful realm, where body and mind are at peace all day long. They compete to bloom jade on the branches and vie to hang gold under the leaves. Amitabha's light of longevity appears in the dust realms. Why hesitate and not seek the West?
City
The red dust drowns the horse. Reciting the Buddha's name is not in vain. It is a bright candle that illuminates the dark road, a sharp knife that cuts through the net of love. Ordinary people can ascend to the land of enlightenment, and elders are good at guiding children. Without true evidence, one would have wasted a trip in the Saha world.
Boat
Reciting the Buddha's name is next to the water, long streets and short alleys are full of dust. Amitabha's compassionate face is as full as the moon, and chanting the holy name is like turning a jewel wheel. Quickly lower the sails at the lotus-filled shore, and frequently row the oars on the willow embankment. In the azure lapis lazuli world, perfectly realize the body of purple gold.
Village
Remote villages are most suitable for reciting the Buddha's name. Thatched cottages have bamboo fences. Simplicity and plainness are completely different from the secular world, and pure sincerity is beyond doubt. The Land of Bliss is a pure realm, and a long-lasting foundation must be built. This is the Vajra seat, and the storm wind blows from eight directions.
Spring
The treetops send off the setting sun, and every day they advise people to return. The sound of birds chirping seems to be bleeding, and the listener's tears wet their clothes. Nothing can be retained from ancient times to the present, and coming and going is as fast as flying. Replace this empty shell and vow not to violate the lotus platform agreement.
Summer
Entering summer, new lotuses bloom, causing many emotions. Quiet flowers fill the sleeves, and beautiful birds chirp on the branches of the courtyard. In the blue sky, the sun sets in the west, and the vast river flows east. Everything returns to the Great Perfect Mirror Wisdom, but do not be attached to the Saha world.
Autumn
The sky displays a new autumn scene, and the crescent moon is like a slender hook. The whole body of the master is revealed, and the land pervades this heart. The rain on the peaks piles up into blue hair buns, and the sea waves wipe the dark blue eyes. Through contemplation, one can see it with one's own eyes, and go to the West to roam freely.
Winter
The scenery before you tells you that it fully reveals the scene of the Pure Land. Thousands of mountains and ridges are all jade trees, and thousands of valleys are all jade ponds. Sweep away all the shadows of emptiness, clearly present, without thinking. The weather is cold, you should think of me, and at the end of the year, tears stream down my face.
Walk
See the Buddha in front of me, the Buddha's light surpasses the light of the sun and moon. The layers of eyes are pure and bright, and the layers of hair buns are like snails.
旋。垂露珠瓔滿。空云傘蓋圓。鴉鳴松柏里。心印是伊傳。
住
還同珠走盤。佛相若為觀。月滿三千界。風清十二闌。返聞聞不及。離見見尤難。大士應微笑。平人被熱瞞。
坐
人心湛不搖。唸佛暮連朝。境界閑中現。光陰鬧里消。像龍皆法侶。鳧雁各仙標。五十年歸計。紅抽碧玉條。
臥
林間夢到家。都是白蓮花。廣贊三乘法。橫分五色霞。寶衣香慘淡。珠樹影交加。恰恰晨鐘動。䦨干河漢斜。
苦
無量苦縈纏。須歸極樂天。敝逢珍御服。枵值綺羅筵。華座三時禮。明門一念圓。光輝超日月。甲子記流年。
樂
教人放逸增。凈號口常稱。佛土隨心現。蓮臺作念登。猶如空印月。恰似火消冰。已住難思地。當來始化升。
逆
逆境勿求離。分明更是誰。全身無量壽。一等不思議。正念空諸妄。狂心任百為。目前荊棘過。紅映碧琉璃。
順
順我意低昂。觀時反不祥。佛名休放逸。隨去便乖張。外合虛空體。中流日月光。豈閑修種得。正見作梯航。
喜
陣陣喜風吹。相牽未肯離。休教心放逸。便是佛慈悲。蝶舞花供吹。鶯歌柳展眉。無憂妙三昧。安得不熙怡。
怒
初因氣不平。逆境界
【現代漢語翻譯】 現代漢語譯本 旋：垂下的露珠像瓔珞一樣，佈滿四周；空中的雲朵像傘蓋一樣，圓滿無缺。烏鴉在松柏林中鳴叫，這心印之法正是伊（指佛陀或上師）所傳。
住：就像珠子在盤中滾動一樣，佛的形象應該如何觀想呢？月光照滿三千世界，清風吹拂十二欄桿。反過來聽，也聽不到什麼；離開一切見解，就更難見到真理。大士（菩薩）應該會微笑吧，凡人卻被煩惱所矇蔽。
坐：人心清澈平靜，毫不動搖；唸佛從早到晚，持續不斷。境界在閑暇中顯現，光陰在喧鬧中消逝。像和龍都是修法的伴侶，鳧和雁各有仙家的風采。五十年修行的歸宿，是紅色的蓮花抽出碧玉般的枝條。
臥：在林間夢見回到家，到處都是白蓮花。廣為讚歎三乘佛法，橫向展現五彩霞光。寶衣的香氣若有若無，珠樹的影子交相輝映。恰好早晨的鐘聲敲響，欄桿外的銀河傾斜。
苦：無量的痛苦纏繞著我們，必須迴歸極樂世界。破舊的衣服換成珍貴的御服，空虛的生活迎來華麗的宴席。在蓮花座上，一天三次禮拜，在光明之門，一念之間圓滿。光明超越日月，用甲子來記錄流逝的歲月。
樂：教人放縱懈怠，只是口頭上常常唸誦『凈』這個名號。佛土隨著心念顯現，蓮花臺隨著意念而登上。就像空中印月的虛幻，恰似火焰消融冰雪。已經安住在不可思議的境界，未來才能開始化生。
逆：遇到逆境不要想著逃離，要明白這逆境是誰造成的。全身都是無量壽，一切都是不可思議的。以正念來消除各種妄想，放任狂亂的心去做各種事情。眼前的荊棘過去之後，紅色將映照著碧綠的琉璃。
順：順從我的意願就高興，不順從就沮喪，觀察時機反而不吉祥。唸佛的名號不要放縱懈怠，隨著外境而去就會變得乖張。外在與虛空融為一體，內在有日月的光輝流淌。難道是閑暇時修習就能得到的嗎？要以正見作為梯子和船隻。
喜：陣陣喜悅的風吹來，互相牽引著不肯分離。不要讓心放縱懈怠，這就是佛的慈悲。蝴蝶飛舞，花朵作為供養，鶯歌燕舞，柳樹舒展眉眼。沒有憂愁的微妙三昧，怎麼能不歡喜快樂呢？
怒：最初是因為心中不平，遇到了不如意的境界。
【English Translation】 English version Spin: Drooping dewdrops are like necklaces, filling all around; the empty clouds are like umbrellas, perfectly round. Crows caw in the pines and cypresses, the mind-seal is transmitted by him (referring to Buddha or a master).
Abide: Just like a pearl rolling on a plate, how should the Buddha's image be contemplated? The moonlight fills the three thousand worlds, the clear wind blows through the twelve railings. Turning back to listen, one hears nothing; leaving all views, it is even harder to see the truth. The Bodhisattva should be smiling, but ordinary people are blinded by afflictions.
Sit: The human heart is clear and calm, unwavering; reciting the Buddha's name from morning to night, continuously. The realm appears in leisure, time passes in noise. Elephants and dragons are all Dharma companions, ducks and geese each have the demeanor of immortals. The destination of fifty years of practice is the red lotus flower sprouting jade-like branches.
Lie: In a dream in the forest, I dreamed of returning home, everywhere are white lotus flowers. Widely praising the Three Vehicles of Dharma, horizontally displaying colorful clouds. The fragrance of the precious robe is faint, the shadows of the pearl trees intertwine. Just as the morning bell rings, the Milky Way slants outside the railing.
Suffering: Limitless suffering entangles us, we must return to the Land of Ultimate Bliss (Sukhavati). Worn-out clothes are exchanged for precious imperial garments, an empty life welcomes a splendid banquet. On the lotus seat, bowing three times a day, at the gate of light, perfection in a single thought. The light surpasses the sun and moon, using the sexagenary cycle to record the passing years.
Joy: Teaching people to be indulgent and lax, only verbally reciting the name 'Pure' (referring to Pure Land). The Buddha-land appears with the mind's thought, the lotus platform is ascended with intention. Just like the illusion of the moon reflected in the sky, just like fire melting ice. Having already dwelt in an inconceivable realm, in the future, one can begin to transform and ascend.
Adversity: When encountering adversity, do not think of escaping, understand who caused this adversity. The whole body is immeasurable life, everything is inconceivable. Use right mindfulness to eliminate all delusions, let the mad mind do all kinds of things. After the thorns in front of you pass, red will reflect the green lapis lazuli.
Compliance: Pleased when things comply with my wishes, disappointed when they don't, observing the timing is actually inauspicious. Do not be indulgent and lax in reciting the Buddha's name, following external circumstances will become perverse. Outwardly merging with the body of emptiness, inwardly there is the light of the sun and moon flowing. Could it be obtained through leisurely practice? Use right view as a ladder and a boat.
Delight: Gusts of joyful wind blow, pulling each other, unwilling to separate. Do not let the mind be indulgent and lax, this is the compassion of the Buddha. Butterflies dance, flowers are offered as offerings, orioles sing, willows stretch their eyebrows. The wonderful Samadhi without sorrow, how can one not be joyful and happy?
Anger: Initially because of the unevenness in the heart, encountering unfavorable circumstances.
中生。放下渾無事。思惟便有爭。善人同聚會。菩薩共修行。著得貪嗔漢。柔和養性情。
衰
不覺淚沾巾。冤家作己親。但隨憎愛轉。未出死生輪。凈土離煩惱。長年脫苦辛。北邙山下路。鬼哭正愁人。
榮
富貴暫時間。須彌一座山。未聞登鬼錄。有藥駐童顏。佛國容歸。去閻王肯放還。瓊樓多少景。不死任躋攀。
賢
諸賢世所欽。唸佛到如今。社裡白太傅。山中蘇翰林。無多真世味。未滿是官齡。凈土人何限。遺編仔細尋。
愚
須臾不可離。即是佛根基。耳目聰明外。乾坤混沌時。樂邦無別念。聖號勿他持。卻笑惺惺漢。彌陀總不知。
好
大有好行藏。仁慈語不傷。化成金世界。流出玉毫光。佛授菩授記。風飄菡萏香。坐眠皆凈域。何處覓西方。
丑
形丑此心真。華臺寶樹鄰。西施蒙不潔。嫫母體無塵。落日如懸鼓。西方有美人。莊嚴三十二。出世丈夫身。
貧
身貧道不貧。唸佛勸他人。但用不貪寶。難忘無價珍。國中長劫壽。界內暫時春。勿謂西方遠。猶如臂屈伸。
富
雖云唸佛難。衣食此身安。自可排金鼎。猶宜像紫檀。速于千里馬。勝似九還丹。凈土收功日。乾坤掌上觀。
貴
【現代漢語翻譯】 現代漢語譯本 中生：放下一切便無事，思慮計較則爭端不斷。善人聚集一處，菩薩共同修行。執著于貪嗔的人，應以柔和之心來涵養性情。 衰：不知不覺淚水沾濕衣襟，將冤家視作親人。只是隨著憎恨和愛戀流轉，尚未脫離生死輪迴。凈土遠離煩惱，長壽脫離苦難。北邙山下的路，鬼哭之聲正令人發愁。 榮：富貴只是短暫瞬間，猶如須彌山般虛幻。從未聽說登上鬼籍的人，有藥可以常駐童顏。佛國允許歸去，閻王怎肯放還？瓊樓玉宇有多少美景，不死之身任你攀登。 賢：諸位賢士為世人所敬仰，唸佛修行直到如今。例如社中的白居易（白太傅），山中的蘇軾（蘇翰林）。世俗的真味不多，為官的歲月未滿。往生凈土的人何止千萬，仔細尋閱他們的遺作。 愚：片刻也不可離開唸佛，唸佛即是成佛的根基。在耳聰目明之外，還有天地混沌之時。極樂世界沒有其他念頭，專心持念阿彌陀佛的聖號。反倒嘲笑那些自作聰明的人，他們根本不知道阿彌陀佛。 好：有美好的德行和歸宿，言語仁慈不傷人。西方極樂世界化成金色，阿彌陀佛流出潔白的毫光。佛陀和菩薩都授記，風中飄散著蓮花的香氣。坐臥都是清凈的境界，何必到處尋找西方極樂世界？ 丑：外形醜陋，內心卻真實，與華麗的樓臺寶樹為鄰。西施也曾蒙受不潔，嫫母的身體卻一塵不染。夕陽如懸掛的鼓，西方極樂世界有美人。具足莊嚴的三十二相，是出世的丈夫身。 貧：身處貧困，道心卻不貧窮，唸佛並且勸導他人。只要不貪戀世俗的珍寶，就不會忘記無價的佛法。在極樂國土中享有長久的壽命，在此世間只是短暫的春天。不要說西方極樂世界遙遠，就像手臂的屈伸一樣近。 富：雖然說唸佛很難，但衣食無憂，身體安康。即使可以擺設金鼎，也應該用紫檀木雕刻佛像。往生極樂的速度快過千里馬，勝過起死回生的九轉金丹。在凈土成就功德之日，整個宇宙都在你的掌握之中。 貴：
【English Translation】 English version Middle Life: Letting go brings peace; contemplation breeds strife. The virtuous gather, Bodhisattvas practice together. Those attached to greed and anger should cultivate gentleness and nurture their nature. Decline: Unknowingly, tears soak the handkerchief, enemies are treated as kin. Merely revolving with hatred and love, one has not escaped the cycle of birth and death. The Pure Land is free from afflictions, offering longevity and release from suffering. The road beneath Mount Beiman, the wails of ghosts fill one with sorrow. Glory: Wealth and honor are but fleeting moments, like a Mount Sumeru. It has never been heard that one who has entered the register of ghosts has a medicine to maintain a youthful face. The Buddha-land allows return; would Yama willingly release you? How many scenes of jade palaces are there, for the immortal to climb and roam. Virtuous: The virtuous are revered by the world, reciting the Buddha's name until now. Such as Bai Juyi (Bai Tai Fu) in the society, and Su Shi (Su Hanlin) in the mountains. There is little true worldly flavor, and official years are not yet complete. How many people have gone to the Pure Land? Carefully seek out their surviving writings. Foolish: One should not be separated from mindfulness of the Buddha even for a moment; it is the foundation of Buddhahood. Beyond the cleverness of ears and eyes, there is the time of cosmic chaos. In the Land of Bliss, there are no other thoughts; hold onto the sacred name without other distractions. Laugh at those who think they are clever; they do not know Amitabha at all. Good: There is great virtue in conduct, with kind words that do not harm. The Western Pure Land transforms into gold, emitting beams of jade light. The Buddhas and Bodhisattvas bestow predictions, and the fragrance of lotuses wafts in the wind. Sitting and sleeping are all in the Pure Land; why seek the West elsewhere? Ugly: Though the form is ugly, the heart is true, neighboring jeweled terraces and precious trees. Xi Shi (famous beauty) may have been defiled, but Mo Mu's (legendarily ugly woman) body is without dust. The setting sun is like a suspended drum; in the Western Pure Land, there are beautiful beings. Adorned with the thirty-two marks, they are transcendent men. Poor: Though the body is poor, the path is not; reciting the Buddha's name and encouraging others. Only by not being greedy for treasures, one will not forget the priceless Dharma. In that land, there is long-lasting life; in this realm, it is only a temporary spring. Do not say the Western Pure Land is far; it is as close as the bending of an arm. Rich: Although reciting the Buddha's name is said to be difficult, one's clothing and food are secure, and the body is at peace. Even if one can arrange golden tripods, one should still carve Buddha images from sandalwood. Going to the Pure Land is faster than a thousand-mile horse, and better than the elixir of immortality. On the day of accomplishing merit in the Pure Land, the universe will be in the palm of your hand. Noble:
聞法易心開。皆從唸佛來。三千金世界。百萬玉樓臺。具足菩提種。莊嚴解脫胎。信根生定慧。圓滿法王財。
賤
從來作罪輕。唸佛易專精。印向無心壞。文從有想成。寶華鋪地匝。天樂滿空鳴。脫換何瀟灑。金臺上品生。
閑
獨坐面西方。輪珠念不忘。佛令心地凈。舌作藕花香。日到銜山處。金浮滿室光。此時無別想。親見鼓音王。
忙
偷閑亦在人。誰滿百年春。畢竟無時了。交煎逐日新。功名惟唸佛。道業勿憂貧。鐵樹花開也。如來轉法輪。
老
唸佛是常規。休尋別路岐。眼開無異見。身去有光儀。凈土全由我。心王更問誰。名標蓮萼上。參聖不須疑。
少
莫道尚青春。無常不貸人。花開逢驢雨。索斷值奔輪。綠鬢堪留意。紅顏正健身。後生須唸佛。老鈍少精神。
(致仕)
場中興已䦨。致仕掛衣冠。不及歸家好。何愁作佛難。路岐休灑淚。日月任跳丸。一顆珠相似。光明白玉盤。
(隱淪)
大小貴身安。都盧沒兩般。清泉居亦易。鬧市住何難。得處無多子。狂來有若干。心心心是佛。默坐靜中觀。
(患難)
患難要扶持。彌陀作本師。毒蛇橫路處。長劍逼身時。唸佛休嫌早。回
【現代漢語翻譯】 現代漢語譯本 聞聽佛法容易開啟心智，這一切都源於唸佛（nian fo，reciting the name of the Buddha）。三千大千世界如同黃金般珍貴，百萬座玉石樓臺莊嚴華麗。具備成佛的菩提種子，莊嚴解脫的胎藏。信根增長，生出定力與智慧，圓滿成就法王的財富。
卑賤之人 向來所造罪業較輕，唸佛容易專心精進。印記在無心之處不會壞滅，文字從有想之中產生。珍寶蓮花鋪滿大地，天樂響徹天空。脫離塵世多麼瀟灑自在，在金蓮臺上品往生。
閑暇之人 獨自端坐面向西方，轉動念珠唸佛不忘。佛力加持心地清凈，舌根生出蓮花的香氣。夕陽西下，光輝灑滿山頭，金光浮動充滿房間。此時心中沒有其他雜念，親眼見到鼓音王如來。
忙碌之人 忙裡偷閒也在於個人，誰能活滿百年光陰？終究沒有停止的時候，煩惱憂慮日日更新。功名利祿唯有唸佛，修行道業不必擔憂貧困。鐵樹也能開花，如來也能轉動法輪。
年老之人 唸佛是日常功課，不要尋找其他歧路。眼界大開沒有其他異見，往生之時身有光明儀態。往生凈土全靠自己，心作主宰還問誰呢？名字標在蓮花之上，參與聖會不必懷疑。
年少之人 不要說還年輕，無常不會寬待任何人。花開之時遭遇驢子的踐踏，繩索斷裂之時正值車輪飛奔。烏黑的頭髮值得珍惜，紅潤的容顏正當健壯。年輕人須要唸佛，年老遲鈍就少了精神。
（告老還鄉） 官場上的興致已經衰退，告老還鄉掛起官服。不如歸家修行好，何愁不能成佛？人生道路不要灑淚悲傷，日月任憑飛逝如彈丸。一顆佛珠就像明珠一樣，光明白亮如同玉盤。
（隱居之人） 無論地位高低貴賤，安身立命都一樣。住在清泉邊也很容易，住在鬧市又有什麼困難。得到的東西不多，狂妄的想法卻有很多。心心相印皆是佛，默默靜坐觀照自心。
（遭遇患難） 遭遇患難需要互相扶持，以彌陀佛（Amitabha Buddha）為根本導師。如同毒蛇橫在路中，長劍逼在身上之時。唸佛不要嫌早，回頭是岸。
【English Translation】 English version Hearing the Dharma easily opens the mind. All of this comes from唸佛 (nian fo, reciting the name of the Buddha). The three thousand great thousand worlds are as precious as gold, and millions of jade pavilions are magnificent and ornate. Fully endowed with the Bodhi seed for Buddhahood, adorning the womb of liberation. The root of faith grows, giving rise to Samadhi and wisdom, perfectly accomplishing the wealth of the Dharma King.
The Humble Having always committed lighter sins,唸佛 (nian fo, reciting the name of the Buddha) is easy to concentrate on. The imprint on the mindless will not be destroyed, and the text is formed from intentional thought. Precious lotus flowers cover the ground, and heavenly music fills the sky. How free and unrestrained to be released from the mortal coil, and be born on the upper grade of the golden lotus platform.
The Idle Sitting alone facing west, turning the prayer beads,唸佛 (nian fo, reciting the name of the Buddha) is never forgotten. The Buddha's power purifies the mind, and the tongue produces the fragrance of lotus flowers. When the sun reaches the mountain peak, golden light floats and fills the room. At this time, there are no other thoughts, and one personally sees the Drum Sound King Tathagata.
The Busy Stealing leisure is also up to the individual. Who can live a full hundred years? Ultimately, there is no time to stop, and worries and anxieties are renewed daily. Fame and fortune only come from唸佛 (nian fo, reciting the name of the Buddha), and in cultivating the path, there is no need to worry about poverty. Even the iron tree can bloom, and the Tathagata can turn the Dharma wheel.
The Old 唸佛 (nian fo, reciting the name of the Buddha) is a regular practice, do not seek other divergent paths. With eyes wide open, there are no different views, and upon passing away, the body has a radiant appearance. Rebirth in the Pure Land depends entirely on oneself, and who else should the mind ask? The name is marked on the lotus calyx, and there is no need to doubt participating in the assembly of sages.
The Young Do not say that you are still young, impermanence does not spare anyone. When flowers bloom, they encounter the rain of a donkey, and when the rope breaks, it is when the wheels are spinning. Black hair is worth cherishing, and a rosy complexion is healthy. Young people must唸佛 (nian fo, reciting the name of the Buddha), for the old are dull and lack spirit.
(Retirement) The excitement in the official arena has waned, and one retires and hangs up their official robes. It is better to return home and cultivate, why worry about not becoming a Buddha? Do not shed tears on the road of life, let the sun and moon fly by like bullets. A single prayer bead is like a bright pearl, shining brightly like a jade plate.
(Seclusion) Whether high or low, noble or humble, settling down is the same. Living by a clear spring is easy, and what difficulty is there in living in a bustling city? There are not many things to gain, but there are many wild thoughts. Mind to mind, all are Buddha, silently sitting and observing the mind in stillness.
(Hardship) In times of hardship, mutual support is needed, with Amitabha Buddha as the fundamental teacher. Like a poisonous snake lying across the road, or a long sword pressing against the body. Do not嫌 (xian, dislike)唸佛 (nian fo, reciting the name of the Buddha) early, for turning back is the shore.
光莫待遲。雖云十萬億。舉意佛先知。
(疾病)
明明為有身。疾病不饒人。妄想無非妄。真仙未是真。熱來風扇火。拋去骨纏筋。唸佛離生死。閻浮化作塵。
(流移)
何處不堪傷。東西失本鄉。偶存窮性命。難復舊田莊。旦暮歸依佛。身心極樂方。自然超薉濁。金殿玉為堂。
(危亡)
危亡淚便流。生死幾時休。鐵樹花曾見。金輪位可留。同成虛妄體。正是結交頭。本性彌陀佛。人間總自由。
(十歲)
雖云身幼小。唸佛作資糧。尚恐青梅落。休夸白日長。沮洳成巨浸。培塿至高岡。八歲稱龍女。巍巍坐道場。
(二十歲)
男兒當弱冠。百歲二分過。唸佛非為早。行慈不厭多。氣剛須檢束。欲盜漸消磨。貴賤須降伏。身中煩惱魔。
(三十歲)
吾師成道歲。唸佛效如來。忽睹明星現。方知正眼開。鳥吟花自笑。山畫水如苔。拄地真男子。回光亦俊哉。
(四十歲)
無聞古所悲。唸佛是便宜。明鏡三分老。花枝一片飛。法輪生寶樹。功德溢金池。甲子如流電。寬為凈土期。
(五十歲)
骎骎作老翁。眼暗耳將聾。唸佛修身后。臨行出暗中。展開雙眼碧。飛下一輪紅。皎潔無餘想。金山滿太空
【現代漢語翻譯】 現代漢語譯本 光陰流逝不等人，不要拖延。雖然說要念十萬億遍佛號，但只要你一動念頭，佛就已經知道了。
（疾病）
明明知道有這個身體，疾病卻不會饒過任何人。妄想終究是虛妄的，即使是真仙也未必是真。熱了就用扇子扇風，死了就拋棄這副被筋纏繞的骨頭。唸佛可以脫離生死輪迴，將這閻浮提世界化為塵土。
（流移）
哪裡沒有令人悲傷的地方呢？在東西奔波中失去了故鄉。即使茍延殘喘地活著，也難以恢復舊日的田園家莊。早晚都要皈依佛，讓身心都向往極樂世界。自然可以超越污濁，到達黃金殿堂和美玉構成的殿堂。
（危亡）
面臨危亡，眼淚便會流下來，生死輪迴何時才能停止？鐵樹開花的情景都曾見過，金輪王的地位也可以捨棄。大家共同形成虛妄的身體，這正是互相結交的開端。人的本性就是彌陀佛（Amitabha），在人間本應是自由自在的。
（十歲）
雖然說年紀還小，但唸佛可以作為修行的資糧。還擔心青梅會過早凋落，不要誇耀白天的漫長。低窪的水坑可以匯聚成巨大的水潭，小土堆也能堆成高山。八歲時就能被稱為龍女（Naga maiden），巍然端坐在道場之上。
（二十歲）
男兒到了弱冠之年，也已經過了一生中的五分之一。唸佛不算早，行善也不嫌多。血氣方剛時要懂得約束自己，逐漸消除貪慾。無論地位高低貴賤都要降伏，降伏自身中的煩惱魔。
（三十歲）
我學習佛祖成道之年，唸佛傚法如來。忽然看見啟明星出現，才知道正眼已經打開。鳥兒鳴叫，花兒自開自笑，山水如畫。頂天立地的真男子，回頭觀照自身也是如此俊朗。
（四十歲）
默默無聞是古人所悲哀的，唸佛才是最方便的。明鏡中照出自己已經老了三分，美麗的花朵也紛紛凋落。法輪在寶樹上生長，功德充滿金色的池塘。六十甲子如流水般飛逝，要放寬心胸，期待往生凈土。
（五十歲）
漸漸地變成老翁，眼睛昏花，耳朵也快要聾了。唸佛修身養性，臨終時才能走出黑暗。展開雙眼，一片碧綠，飛下一輪紅日。清澈明亮，沒有一絲雜念，金山充滿太空。
【English Translation】 English version Don't delay the light of time. Although it's said to be ten trillion, the Buddha knows your intention as soon as it arises.
(Illness)
Clearly knowing there is a body, illness spares no one. Delusions are ultimately false, and even true immortals may not be truly real. When it's hot, use a fan to create wind, and when dead, discard this bone-wrapped frame. Reciting the Buddha's name can escape the cycle of birth and death, turning this Jambudvipa (world) into dust.
(Transience)
Where is there no place for sorrow? Losing one's homeland in wandering east and west. Even if one ekes out a meager existence, it's difficult to restore the old fields and estates. Morning and evening, take refuge in the Buddha, and let body and mind yearn for the Land of Ultimate Bliss (Sukhavati). Naturally, one can transcend defilement and reach golden palaces and halls made of jade.
(Peril)
In the face of peril, tears flow, when will the cycle of birth and death end? The iron tree blooming has been seen, and the position of the Chakravartin (wheel-turning king) can be relinquished. Together, we form illusory bodies, which is precisely the beginning of forming connections. Our inherent nature is Amitabha Buddha (Amitabha), and in this world, we should be free.
(Ten Years Old)
Although the body is young, reciting the Buddha's name can be used as provisions for cultivation. Still worried that the green plums will fall too early, don't boast about the length of the day. Low-lying puddles can gather into vast lakes, and small mounds can become high mountains. At the age of eight, she can be called the Naga maiden (Naga maiden), sitting majestically on the Bodhimanda (place of enlightenment).
(Twenty Years Old)
A young man at the age of twenty has already passed one-fifth of his life. Reciting the Buddha's name is not too early, and practicing compassion is never too much. When one's energy is strong, one must restrain oneself, and gradually eliminate desires. Whether noble or humble, one must subdue the afflictions within oneself.
(Thirty Years Old)
I emulate the Buddha's year of enlightenment, reciting the Buddha's name and following the Tathagata (Thus Come One). Suddenly seeing the morning star appear, I realize that the true eye has opened. Birds sing, flowers laugh on their own, and mountains and water are like paintings. A true man standing firm on the ground, turning his gaze inward is also so handsome.
(Forty Years Old)
Being unknown is what the ancients lamented, reciting the Buddha's name is the most convenient. The mirror shows that one is already a third old, and beautiful flowers fall one by one. The Dharma wheel grows on the precious tree, and merit overflows the golden pond. The sixty-year cycle passes like flowing electricity, so broaden your mind and look forward to being reborn in the Pure Land.
(Fifty Years Old)
Gradually becoming an old man, eyes dimming, and ears about to become deaf. Recite the Buddha's name to cultivate oneself, and emerge from the darkness at the time of death. Open your eyes, a field of green, and a red sun descends. Clear and bright, without a single thought, the golden mountain fills the sky.
。
(六十歲)
龍鍾半百過。只好念彌陀。易盡風中燭。難回水上波。萏胎頻夢想。瑚樹好枝柯。不作西歸計。霜毛滿鏡何。
(七十歲)
高年自古稀。唸佛待西歸。黑業除離盡。紅輪去似飛。便當游凈剎。何用制新衣。了了瞻毫相。精誠破鐵圍。
(八十歲)
康強有幾人。唸佛最為親。白髮渾成雪。澄空只見塵。磻溪逢聖主。凈土近能仁。總在光明里。毫端萬億身。
(九十歲)
安排理去裝。未審到何方。不老不死國。無邊無量光。五云垂作帳。七樹列成行。大士諸尊者。同居樂未央。
(一百歲)
光陰到盡頭。界內片時留。快念彌陀號。同乘般若舟。產時分九品。光處豁雙眸。老死無拘絆。縱橫得自由。
(百一十歲)
百年逾可敬。唸佛作前程。賽剎空無礙。瑤池夢亦清。樹林皆演說。瓔珞有光明。地上黃金屋。人心變化成。
(百二十歲)
百年逾上壽。修后念彌陀。身住涅槃界。岸非生死河。是心心即佛。問我我如何。徑直西方去。山僧口太多。
西齋凈土詩(卷二)
西齋凈土詩(卷三)
十六觀二十二首
(日觀)
觀門名日觀。落日向西懸。了了同金鼓。團團掛
【現代漢語翻譯】 現代漢語譯本
（六十歲）
年過半百，身體衰老，只能唸誦彌陀（Amitabha，阿彌陀佛）。生命像風中殘燭一樣容易熄滅，又像水上的波紋一樣難以挽回。常常夢見蓮花化生，想像著珊瑚樹般美好的枝條。如果不計劃往生西方極樂世界，那滿頭白髮對著鏡子又有何用呢？
（七十歲）
自古以來，活到高齡的人就很少。唸佛是爲了等待往生西方極樂世界。希望能夠清除所有的黑色業障，像紅日飛逝一樣迅速往生。那時便可以遊歷清凈的佛國，又何必縫製新的衣服呢？清清楚楚地瞻仰佛的毫相，以精誠之心衝破鐵圍山（Mount Iron Encircling）。
（八十歲）
身體健康強壯的人有幾個呢？唸佛是最為親近的修行方式。滿頭白髮像雪一樣，澄澈的虛空中只能看見塵埃。就像姜太公在磻溪遇到周文王一樣，往生凈土就像親近能仁（Sakyamuni，釋迦牟尼佛）。一切都處在光明之中，在佛的毫毛端顯現萬億化身。
（九十歲）
安排整理好往生的行裝，不知道將要到達什麼地方。那裡是不老不死的國度，擁有無邊無量的光明。五彩祥雲垂下來作為帷帳，七寶樹排列成行。觀世音（Avalokitesvara）等大士和諸位尊者，一同居住在那裡，快樂沒有窮盡。
（一百歲）
光陰到了盡頭，在世間暫時停留。趕快唸誦彌陀佛號，一同乘坐般若（Prajna）之舟。往生時分九品蓮花，在光明中豁然開朗雙眼。沒有衰老和死亡的束縛，縱橫馳騁，獲得自由。
（百一十歲）
活過一百年更加值得尊敬，唸佛作為前往西方極樂世界的資糧。像極樂佛剎一樣空曠無礙，瑤池（Jade Pool）的夢境也清澈明凈。樹林都在演說佛法，瓔珞（Necklace）散發著光明。地上都是黃金屋，這是人心變化而成的。
（百二十歲）
活過一百年是極高的壽數，修行之後唸誦彌陀佛號。身處涅槃（Nirvana）的境界，彼岸不是生死輪迴的河流。這個心就是佛，問我怎麼樣？直接往西方極樂世界去，我這個山僧說得太多了。
《西齋凈土詩》（卷二）
《西齋凈土詩》（卷三）
十六觀 二十二首
（日觀）
觀想之門名為日觀，觀想落日懸掛在西方。清晰明亮如同金鼓，圓圓滿滿地懸掛著
【English Translation】 English version
(Sixty Years Old)
Having passed half a hundred years, I can only recite Amitabha (Amitabha, the Buddha of Infinite Light). Life is as easily extinguished as a candle in the wind, and as difficult to retrieve as waves on the water. I often dream of lotus birth, imagining the beautiful branches of coral trees. If I do not plan to be reborn in the Western Pure Land, what use is a head full of white hair in the mirror?
(Seventy Years Old)
Since ancient times, few have lived to old age. Reciting the Buddha's name is to await rebirth in the Western Pure Land. I hope to eliminate all black karma and be reborn as quickly as the red sun flies. Then I can travel to the pure Buddha lands, why bother making new clothes? Clearly behold the Buddha's urna, and break through Mount Iron Encircling with sincerity.
(Eighty Years Old)
How many people are healthy and strong? Reciting the Buddha's name is the closest practice. A head full of white hair is like snow, and only dust can be seen in the clear sky. Just as Jiang Taigong met King Wen of Zhou at Panxi, being reborn in the Pure Land is like being close to Sakyamuni (Sakyamuni, the founder of Buddhism). Everything is in the light, and billions of transformation bodies appear at the tip of the Buddha's hair.
(Ninety Years Old)
Arrange and prepare the luggage for rebirth, not knowing where I will arrive. That is the land of no old age and no death, with boundless and immeasurable light. Five-colored auspicious clouds hang down as curtains, and seven-jeweled trees are arranged in rows. Bodhisattvas such as Avalokitesvara (Avalokitesvara, the Bodhisattva of Compassion) and all the venerable ones live there together, and their joy is endless.
(One Hundred Years Old)
Time has come to an end, and I stay in this world for a short time. Quickly recite the name of Amitabha Buddha, and ride together on the Prajna (Prajna, wisdom) boat. At the time of rebirth, there are nine grades of lotus flowers, and in the light, my eyes will suddenly open. There are no constraints of old age and death, and I can roam freely.
(One Hundred and Ten Years Old)
Living past one hundred years is even more respectable, reciting the Buddha's name as provisions for going to the Western Pure Land. Like the Pure Land of Ultimate Bliss, it is empty and unobstructed, and the dream of the Jade Pool is also clear and pure. The trees are all expounding the Dharma, and the necklaces (Necklace) emit light. The ground is full of golden houses, which are transformed from people's minds.
(One Hundred and Twenty Years Old)
Living past one hundred years is a very high lifespan, reciting Amitabha's name after cultivation. Being in the realm of Nirvana (Nirvana, enlightenment), the other shore is not the river of birth and death. This mind is the Buddha, ask me how? Go straight to the Western Pure Land, this mountain monk has said too much.
Verses on the Pure Land of the West Chamber (Volume 2)
Verses on the Pure Land of the West Chamber (Volume 3)
Sixteen Contemplations, Twenty-two Verses
(Contemplation of the Sun)
The gate of contemplation is called the Contemplation of the Sun, contemplating the setting sun hanging in the west. Clear and bright like a golden drum, hanging round and full
碧天。去來心不昧。舒閤眼常緣。與佛無差別。彌陀即現前。
(水觀)
觀門名水觀。冰後作琉璃。照耀珠無數。分明事不疑。萬千樓月朗。八種樂風吹。無我如何說。全心更是誰。
(地觀)
地觀觀前地。觀來了了知。須臾無不念。造次亦當思。略見莊嚴國。唯除飯食時。無邊生死盡。凈土復何疑。
(樹觀)
觀門名樹觀。寶樹列成行。盡覆真珠網。交輝七寶光。億童花里住。千界果中藏。自種栽培得。撐天拄地長。
(池觀)
觀名池水觀。皆是七珍成。如意珠中出。黃金澗底明。蓮花微妙響。寶鳥讚揚聲。到此分涓滴。塵勞盡洗清。
(總觀)
寶樓名總觀。五百億崢嶸。日夜諸天樂。宣揚三寶名。聖皆心本具。方不遠初成。忍界人雖惡。功深定往生。
(華座觀)
觀名華座觀。七寶地蓮花。華葉乃無數。萬千非強夸。寶珠雖似幻。面像未嘗差。大道離真偽。通人辯正邪。
(像觀)
觀門名像觀。生不異如來。金色相好具。蓮花心眼開。鴛鳧談妙法。觀勢列華臺。聞與真乘合。休將妄想猜。
(真身觀)
真身觀彼佛。高廣世難量。海目籠千界。山毫照十方。士多為近侍。形化出圓光。心是慈
【現代漢語翻譯】 現代漢語譯本 （碧天） 去來之心光明不昧，眼睛舒張閉合時常與佛法結緣。與佛沒有差別，阿彌陀佛（Amitabha）即刻顯現在眼前。
（水觀） 觀想之法名為水觀，冰融化后如琉璃般清澈。照耀出無數的寶珠，景象分明，毫無疑慮。萬千樓閣在明朗的月光下，八種樂器隨風吹奏。既然無我，又該如何訴說？整個心又是誰的呢？
（地觀） 地觀觀想面前的大地，觀想時明瞭知曉。片刻都不能忘記，即使匆忙也要思量。略微見到莊嚴的佛國，只有吃飯的時候才停止觀想。無邊的生死輪迴終將結束，往生凈土又有什麼可懷疑的呢？
（樹觀） 觀想之法名為樹觀，寶樹排列成行。完全覆蓋著真珠網，交相輝映著七寶的光芒。億萬童子住在花里，千萬世界隱藏在果中。這是自己種植栽培得來的，撐天拄地生長。
（池觀） 觀想名為池水觀，都是由七寶構成。從如意珠中流出，在黃金鋪底的河澗中閃耀。蓮花發出微妙的聲響，寶鳥發出讚美的聲音。到達這裡，即使是微小的水滴，也能將塵世的煩惱全部洗凈。
（總觀） 寶樓名為總觀，有五百億座，高大雄偉。日夜都有諸天神在享樂，宣揚佛法僧三寶的名號。聖人的智慧本來就存在於心中，凈土的成就並非遙不可及。娑婆世界的人雖然罪惡深重，但只要功德深厚，必定能夠往生凈土。
（華座觀） 觀想名為華座觀，七寶構成的大地上有蓮花。花葉無數，並非誇張。寶珠雖然看似虛幻，但佛的面容形象從未有差錯。大道遠離真假，通達之人能夠辨別正邪。
（像觀） 觀想之法名為像觀，眾生的生相與如來沒有差別。金色身相，具足種種殊勝的相好，在蓮花中開啟智慧之眼。鴛鴦和鳧鳥談論著微妙的佛法，觀世音菩薩（Avalokiteśvara）排列在蓮花臺上。聽聞佛法與真正的佛乘相合，不要用虛妄的念頭去猜測。
（真身觀） 真身觀想那尊佛，高大廣闊，世間難以衡量。佛的眼睛如同大海般廣大，籠罩著千個世界，眉間白毫的光芒照亮十方。菩薩（Bodhisattva）們作為近侍，佛的身形變化出圓滿的光芒，心是慈悲。
【English Translation】 English version (Azure Sky) The mind that comes and goes is clear and not obscured. The eyes, opening and closing, are constantly connected to the Dharma. There is no difference from the Buddha. Amitabha (Amitābha) immediately appears before you.
(Water Contemplation) The method of contemplation is called Water Contemplation. After the ice melts, it is like crystal clear glass. It illuminates countless jewels, the scene is clear and without doubt. Thousands of pavilions are under the bright moonlight, and eight kinds of music are blown by the wind. Since there is no self, how can it be expressed? Whose is the whole heart?
(Earth Contemplation) Earth Contemplation contemplates the earth in front of you. When contemplating, clearly know. Do not forget for a moment, and even in haste, you should think about it. Briefly see the adorned Buddha land, only stopping the contemplation when eating. The boundless cycle of birth and death will end, what doubt is there about being reborn in the Pure Land?
(Tree Contemplation) The method of contemplation is called Tree Contemplation. Treasure trees are arranged in rows. Completely covered with nets of pearls, interweaving with the light of the seven treasures. Billions of children live in the flowers, and thousands of worlds are hidden in the fruits. This is obtained through one's own planting and cultivation, supporting the sky and propping up the earth.
(Pond Contemplation) The contemplation is called Pond Water Contemplation, all made of the seven treasures. Flowing out from the wish-fulfilling jewel, shining in the golden riverbed. The lotus flowers emit subtle sounds, and the precious birds sing praises. Arriving here, even a tiny drop of water can wash away all the worldly troubles.
(General Contemplation) The treasure pavilion is called General Contemplation, with five hundred billion majestic structures. Day and night, the gods are enjoying themselves, proclaiming the names of the Three Jewels (Buddha, Dharma, Sangha). The wisdom of the saints is originally present in the heart, and the achievement of the Pure Land is not far away. Although the people of the Saha world are full of sins, if their merits are profound, they will surely be reborn in the Pure Land.
(Flower Seat Contemplation) The contemplation is called Flower Seat Contemplation, with lotus flowers on the ground made of seven treasures. The flower petals are countless, not an exaggeration. Although the jewels seem illusory, the Buddha's face and image have never been different. The Great Path is far from true and false, and those who are enlightened can distinguish between right and wrong.
(Image Contemplation) The method of contemplation is called Image Contemplation. The appearance of sentient beings is no different from the Tathagata. The golden body possesses all kinds of auspicious marks, and the eyes of wisdom open in the lotus flower. Mandarin ducks and ducks discuss the subtle Dharma, Avalokiteśvara (Guānshìyīn Púsà) are arranged on the lotus platform. Hearing the Dharma is in accordance with the true vehicle, do not guess with false thoughts.
(True Body Contemplation) True Body Contemplation contemplates that Buddha, tall and vast, difficult to measure in the world. The Buddha's eyes are as vast as the sea, covering thousands of worlds, and the light from the white hair between the eyebrows illuminates the ten directions. Bodhisattvas (Bodhisattvas) serve as close attendants, and the Buddha's form transforms into a perfect light, the heart is compassion.
悲體。彌陀見法王。
(觀音觀)
項輝觀自在。肉髻紫金身。冠立一化佛。印成千輻輪。眾隨光不夜。華布色長春。久失慈悲父。臨風泣涕頻。
(勢至觀)
天冠大勢至。五百寶華新。肉髻尤殊妙。金瓶絕比倫。莊嚴行佈滿。國界坐搖頻。一佛二菩薩。眾生數等身。
(普觀)
觀門名普觀。趺坐大華中。照體光如日。開眸聖滿空。鳥林談法妙。言義與經同。彼此誰云隔。精誠一念通。
(雜觀)
池上先觀佛。端嚴丈六軀。觀音華座近。勢至寶光舒。小相流塵剎。全身滿太虛。十方皆自在。無欠亦無餘。
上品觀
(上品上生)
觀門三品列。輩輩逐根差。具足心無間。兼修行不差。上生安養國。金地法王家。便得無生忍。寧憂作佛賒。
(上品中生)
中生尤直截。因果信無疑。口誦諸經典。身趣七寶池。聖臨居止處。臺接命終時。見佛親稱讚。何嫌受記遲。
(上品下生)
下生人易行。中輩不多爭。無上道心發。金蓮花內生。如來諸相好。妙法眾音聲。三劫登初地。不勞彈指成。
中品觀
(中品上生)
觀門三品列。輩輩巧安排。定滿眾生意。兼持八戒齋。逆愆無過患。惡趣出沉埋
【現代漢語翻譯】 現代漢語譯本 悲憫之體。阿彌陀佛顯現，是為法中之王。
（觀音觀）
項上光輝的觀自在（Avalokiteśvara，觀世音菩薩）。肉髻呈現紫金色身。頭冠上立著一尊化佛。手印結成千輻輪相。大眾追隨光明，晝夜不息。蓮花遍佈，色彩如春日般常新。長久以來失去了慈悲的父親，面對此景，頻頻拭淚。
（勢至觀）
頭戴天冠的大勢至（Mahāsthāmaprāpta，大勢至菩薩）。五百寶華，煥然一新。肉髻尤其殊勝美妙。金色寶瓶，無與倫比。莊嚴的德行佈滿一切，國界隨著他的坐姿而震動。一佛二菩薩，化現出與眾生數量相等的化身。
（普觀）
此觀門名為普觀。菩薩跏趺坐于大蓮花之中。照耀之光如日一般。睜開雙眼，聖境充滿虛空。鳥林中談論佛法之妙，言語和義理與佛經相同。彼此之間又有誰能說有隔閡呢？只要精誠，一念即可通達。
（雜觀）
首先觀想池上的佛陀，端莊肅穆，身長一丈六尺。觀音（Avalokiteśvara，觀世音菩薩）在蓮花座旁侍立，勢至（Mahāsthāmaprāpta，大勢至菩薩）放出寶光。小小的化身流佈于塵世，全身充滿整個太虛。十方世界都自在無礙，沒有欠缺也沒有剩餘。
上品觀
（上品上生）
觀想之門分為上中下三品，每一品又根據根器的差異而有所不同。具足信心，沒有絲毫間斷。兼修各種善行，沒有絲毫偏差。這樣就能上生到安養國（Sukhavati，極樂凈土），到達金色的法王之家。便能證得無生法忍，又何必擔憂成佛遙遙無期呢？
（上品中生）
中品上生尤其直接了當，對因果深信不疑。口中誦讀各種經典，身前往七寶池。聖眾降臨居住之處，以蓮花臺接引臨終之人。見到佛陀，親自稱讚，又何必嫌棄佛陀授記遲緩呢？
（上品下生）
上品下生之人容易做到，中輩之人也不必過多爭執。只要發起無上菩提之心，便能在金蓮花中化生。得見如來諸種相好，聽聞妙法之音聲。三劫之後便能登上初地菩薩之位，毫不費力即可成就。
中品觀
（中品上生）
觀想之門分為上中下三品，每一品都巧妙安排。能夠滿足眾生的意願，兼持八關齋戒。即使過去犯下過錯，也不會有太大問題，能夠脫離惡趣的沉淪。
【English Translation】 English version Compassionate embodiment. Amitābha (阿彌陀佛) appears, the king of Dharma.
(Contemplation of Avalokiteśvara)
Avalokiteśvara (觀世音菩薩), whose halo shines. The uṣṇīṣa (肉髻) is of purple-gold hue. A manifested Buddha stands on the crown. The hand seal forms a thousand-spoked wheel. The multitude follows the light, never ceasing day or night. Flowers are spread, their colors ever fresh like spring. Having long lost the compassionate father, facing the wind, tears are shed frequently.
(Contemplation of Mahāsthāmaprāpta)
Mahāsthāmaprāpta (大勢至菩薩) wears a heavenly crown. Five hundred jeweled flowers, newly adorned. The uṣṇīṣa (肉髻) is especially sublime and wondrous. The golden vase is beyond compare. Solemn adornments fill all, the realm shakes with each of his seated postures. One Buddha and two Bodhisattvas, manifesting bodies equal in number to sentient beings.
(Universal Contemplation)
This contemplation is named Universal Contemplation. The Bodhisattva sits in the lotus position within a great lotus flower. The light illuminating the body is like the sun. Opening the eyes, the sacred realm fills the void. In the bird-filled forest, the Dharma's wonders are discussed, the words and meanings are the same as the scriptures. Who can say there is separation between us? With sincerity, a single thought can connect.
(Miscellaneous Contemplation)
First contemplate the Buddha on the pond, dignified and solemn, sixteen feet in height. Avalokiteśvara (觀世音菩薩) stands near the lotus seat, Mahāsthāmaprāpta (大勢至菩薩) emits precious light. Small manifestations flow through the realms of dust, the entire body fills the great void. All directions are free and unhindered, with nothing lacking and nothing remaining.
Superior Grade Contemplation
(Superior Grade Upper Birth)
The gates of contemplation are arranged in three grades, each grade differing according to the capacity of beings. Possessing complete faith, without any interruption. Concurrently cultivating various practices, without any deviation. Thus, one is born into the Land of Peace and Bliss (Sukhavati, 極樂凈土), arriving at the golden home of the Dharma King. Then one attains the forbearance of non-birth, why worry about becoming a Buddha being distant?
(Superior Grade Middle Birth)
Middle birth is especially direct and straightforward, with unwavering faith in cause and effect. The mouth recites various scriptures, the body goes to the seven-jeweled pond. The sages descend to the dwelling place, receiving the dying on a lotus platform. Seeing the Buddha, personally praising, why dislike the Buddha's prediction being slow?
(Superior Grade Lower Birth)
Lower birth is easy for people to accomplish, those of middle capacity need not contend too much. As long as the unsurpassed Bodhi mind is aroused, one is born within a golden lotus flower. One sees the Tathāgata's various marks and characteristics, and hears the sounds of the wondrous Dharma. After three kalpas, one ascends to the first Bhumi, effortlessly achieving it.
Middle Grade Contemplation
(Middle Grade Upper Birth)
The gates of contemplation are arranged in three grades, each grade skillfully arranged. Able to fulfill the wishes of sentient beings, concurrently upholding the eight precepts. Even if past transgressions were committed, there will not be too much suffering, one can escape the sinking in evil realms.
。即證阿羅漢。遊行白玉階。
(中品中生)
中生持戒法。具足一朝昏。檢點心無悔。來迎佛有恩。金光登凈域。蓮萼贊慈尊。預果從中證。真心徹本源。
(中品下生)
下生男與女。孝養具仁慈。知識說凈土。比丘真汝師。寶蓮開合處。健臂屈伸時。觀勢親開導。無生不厭遲。
下品觀
(下品上生)
觀門三品列。輩輩為君評。造惡愚無愧。垂慈友勸生。剎那心地領。十二部經名。口誦彌陀號。西來化佛迎。
(下品中生)
中生多犯戒。惡業自莊嚴。罪處神魂亂。終時氣勢熸。佛乘天蕩蕩。消獄火炎炎。佛眾來迎汝。華池得例沾。
(下品下生)
下生須猛省。不善苦無窮。若聽高賢語。當離惡趣中。魂飛心散亂。佛號罪消镕。蓮爍如初日。西升極樂宮。
化生贊八首
(白鶴)
白鶴豈凡曹。玄裳格調高。仙人謾騏驥。海野啄腥臊。不隔雲天路。何慚腹背毛。有聞無我法。因此斷塵勞。
(舍利)
舍利是春鶯。修眉漆點睛。黃金涂作翅。碧玉扣為聲。上下七珍樹。低昂三寶名。返聞聞自性。勞奏女媧笙。
(孔雀)
孔雀凈無塵。如來一化身。尾開金殿曉。華動玉樓春。都護聲休雜
【現代漢語翻譯】 現代漢語譯本 即刻證得阿羅漢果位。（白玉階）
（中品中生）
中品中生之人持守戒律，在一日一夜之間都能做到具足圓滿。時常反省內心沒有後悔之事，阿彌陀佛慈悲降臨迎接。身披金光登上清凈佛土，蓮花花萼讚頌慈悲的佛陀。預先證得聖果，真心徹悟生命的本源。
（中品下生）
中品下生之人，無論男女，都具備孝順父母、仁慈善良的品德。善知識為他們講解凈土法門，比丘（bhiksu，佛教出家男眾）才是你真正的老師。在寶蓮花開放或閉合之時，在佛菩薩伸臂屈臂之間，觀世音菩薩親自開導，往生極樂世界不會太遲。
下品觀
（下品上生）
觀想門分為上中下三品，我為各位一一評說。作惡的愚人不知慚愧，慈悲的朋友勸他發願往生。在剎那之間領悟佛法真諦，明白十二部經的名稱。口中唸誦阿彌陀佛（Amitabha）的名號，西方世界的化身佛前來迎接。
（下品中生）
中品中生之人大多違犯戒律，用惡業來莊嚴自身。罪惡之處使神魂迷亂，臨終之時氣息衰弱。佛乘（Buddha-yana，佛教的交通工具，指引眾生脫離苦海的教法）廣大無邊，能夠消除地獄的熊熊火焰。諸佛菩薩前來迎接你，在蓮花池中也能分得一席之地。
（下品下生）
下品下生之人必須猛然醒悟，作惡的苦果無窮無盡。如果聽從高僧大德的教誨，就應當遠離惡趣。雖然魂飛魄散心神散亂，但唸誦佛號就能使罪業消融。蓮花閃耀如同初升的太陽，往生西方極樂世界。
化生贊八首
（白鶴）
白鶴怎能是凡俗之物？黑色的羽裳，高雅的格調。神仙騎著騏驥（qiji，駿馬名）也只是徒勞，在海邊田野啄食腥臭的食物。白鶴飛翔不被雲天之路阻隔，又何必為腹部的羽毛感到羞慚？如果聽聞了無我之法，就能因此斷絕塵世的煩惱。
（舍利）
舍利（sarira，佛教高僧火化后留下的遺物）好比春天的黃鶯，彎彎的眉毛，漆黑的眼睛。用黃金塗抹翅膀，用碧玉雕琢聲音。上下有七寶樹，低聲吟唱三寶（Triratna，佛、法、僧）的名號。反過來聽自己本性的聲音，如同女媧演奏動聽的笙。
（孔雀）
孔雀清凈沒有塵埃，如同如來佛的化身。尾巴展開，金殿一片光明；花朵搖曳，玉樓充滿春意。都護（duhu，古代官名）的聲音停止了喧雜
【English Translation】 English version Immediately attain the state of Arhat. (Bai Yu Jie)
(Middle Grade Rebirth - Middle Level)
Those reborn in the Middle Grade, Middle Level uphold the precepts, complete and perfect throughout a day and night. Constantly examine their hearts, free from regret. Amitabha Buddha (Amitabha) graciously descends to welcome them. Adorned with golden light, they ascend to the pure land, lotus calyxes praising the compassionate Buddha. They pre-emptively attain the holy fruit, their true hearts thoroughly understanding the origin of life.
(Middle Grade Rebirth - Lower Level)
Those reborn in the Middle Grade, Lower Level, whether male or female, possess filial piety and benevolence. A wise teacher explains the Pure Land teachings to them, and the Bhiksu (bhiksu, Buddhist monk) is their true teacher. As the precious lotus opens or closes, as the Buddha extends or retracts his arm, Avalokiteshvara (Avalokiteshvara) personally guides them, and rebirth in the Land of Bliss is not delayed.
Contemplation of the Lower Grades
(Lower Grade Rebirth - Upper Level)
The contemplation gate is divided into three grades, and I will comment on each one for you. Foolish people who commit evil are without shame, and compassionate friends encourage them to vow for rebirth. In an instant, they comprehend the true meaning of the Dharma, understanding the names of the twelve divisions of scriptures. They recite the name of Amitabha (Amitabha), and the manifested Buddha from the West comes to welcome them.
(Lower Grade Rebirth - Middle Level)
Those reborn in the Lower Grade, Middle Level mostly violate the precepts, adorning themselves with evil karma. The place of sin causes their spirits to be confused, and their breath weakens at the end of life. The Buddha-yana (Buddha-yana, the vehicle of Buddhism, referring to the teachings that guide sentient beings out of the sea of suffering) is vast and boundless, able to extinguish the raging flames of hell. The Buddhas and Bodhisattvas come to welcome you, and you will obtain a share in the lotus pond.
(Lower Grade Rebirth - Lower Level)
Those reborn in the Lower Grade, Lower Level must awaken with urgency, for the suffering of evil deeds is endless. If they listen to the teachings of virtuous monks, they should stay away from the evil realms. Although their souls scatter and their minds are confused, reciting the Buddha's name can dissolve their sins. The lotus shines like the rising sun, ascending to the Western Land of Ultimate Bliss.
Eight Praises of Transformation Birth
(White Crane)
How can the white crane be an ordinary creature? Its black plumage has an elegant style. Immortals riding Qiji (qiji, a famous steed) are in vain, pecking at foul-smelling food in the fields by the sea. The white crane's flight is not hindered by the path of clouds and sky, so why be ashamed of the feathers on its belly? If it hears the Dharma of no-self, it can thereby sever the afflictions of the world.
(Sarira)
The sarira (sarira, relics left after the cremation of a Buddhist monk) is like a spring oriole, with curved eyebrows and jet-black eyes. Its wings are painted with gold, and its voice is carved from jade. Above and below are seven-jeweled trees, softly chanting the names of the Three Jewels (Triratna, Buddha, Dharma, Sangha). Turning inward to hear the sound of one's own nature is like Nüwa playing a beautiful sheng.
(Peacock)
The peacock is pure and without dust, like a manifestation of the Tathagata. Its tail unfolds, illuminating the golden palace; the flowers sway, filling the jade pavilion with the spirit of spring. The sounds of the Protector-General (duhu, ancient official title) cease their clamor
。彌陀語最真。靈禽知妙理。界上枉為人。
(鸚鵡)
鸚鵡信能言。茶毗舌竟存。自來多慧解。從本共根源。謾照寒潭影。空懷舊國冤。何由如此鳥。樂國任騰騫。
(頻伽)
六十種音聲。何由刻畫成。顰呻空外吼。繚繞樹間鳴。盡遣群雌伏。須教眾鳥驚。心珠聞妙響。廓徹耳輪清。
(共命)
首殊一體同。共命佛園中。不異人頭面。皆宣法苦空。娑羅朝飲露。菡萏晝吟風。互用根塵處。緣差性自通。
(水鳥)
鳧雁彩鴛鴦。同時贊吉祥。綠汀分個個。丹浦列行行。樹里逍遙境。花間富貴鄉。寶池親拭目。如意大珠王。
(樹林)
凈土系吾心。重重覆樹林。互成微妙色。同倡涅槃音。地下皆霜劍。人間盡棘針。坐思無限樂。樓閣未登臨。
析善導和尚唸佛偈八首(原偈。漸漸雞皮鶴髮。看看行步龍鍾。假饒金玉滿堂。難免衰殘老病。任你千般快樂。無常終是到來。唯有徑路修行。但念阿彌陀佛)
漸漸雞皮鶴髮。精神未免枯竭。可憐老眼昏花。恰似浮雲籠月。妄想隨時出生。貪心何日休歇。不如及早唸佛。苦海從今超越。
看看行步龍鍾。首腹猶如簸舂。涉遠奈何力倦。登高徒自情濃。出門途路千里。拄杖雲山萬重。不
【現代漢語翻譯】 現代漢語譯本 『彌陀』(Amitabha，阿彌陀佛)之語最為真實，靈禽亦知曉其中微妙之理，枉費為人身於此濁世。
（鸚鵡）
鸚鵡確實能言語，火化后舌頭依然存在。自來便具有聰慧的理解力，與萬物本源相通。徒然照見寒潭中的倒影，空懷對故國的思念。為何這種鳥兒，能在極樂世界自由飛翔？
（頻伽）
六十種音聲，如何能夠刻畫而成？哀鳴聲在空中迴盪，繚繞于樹林之間。讓所有的雌鳥都臣服，必定讓眾鳥都感到驚異。心中之珠聽到這美妙的聲響，徹底清澈了耳根。
（共命）
首異而身同，共存於佛的園林之中。與人的頭面沒有區別，都在宣講苦空之法。早晨在娑羅樹下飲露，白天在荷花叢中吟風。相互利用根塵之處，因緣的差別自會通達本性。
（水鳥）
鳧雁、彩鴛鴦，同時讚頌吉祥。在綠色的水邊各自散開，在紅色的岸邊排列成行。樹林里是逍遙自在的境界，花叢中是富貴安樂的家鄉。在寶池中親自擦拭眼睛，看見如意大寶珠王。
（樹林）
凈土維繫著我的心，重重疊疊覆蓋著樹林。相互成就微妙的色彩，共同唱頌涅槃的音聲。地下皆是霜劍，人間儘是荊棘。靜坐思索著無限的快樂，可惜樓閣還未曾登臨。
解析善導和尚唸佛偈八首（原偈：漸漸雞皮鶴髮，看看行步龍鍾，假饒金玉滿堂，難免衰殘老病，任你千般快樂，無常終是到來，唯有徑路修行，但念阿彌陀佛）
漸漸地雞皮鶴髮，精神也難免枯竭。可憐老眼昏花，恰似浮雲遮蔽明月。妄想隨時產生，貪心何時才能停止？不如及早唸佛，從此超越苦海。
看看行走時步履蹣跚，頭和肚子就像在簸米一樣。想要遠行卻無奈力氣不足，想要登高也只是徒增興致。出門便是千里之遙的路途，拄著枴杖翻越雲山萬重。不
【English Translation】 English version 『Amitabha』s』 (Amitabha, the Buddha of Infinite Light and Life) words are the truest, even spiritual birds understand the profound principles. It's a waste to be born as a human in this defiled world.
(Parrot)
Parrots truly can speak, and their tongues remain even after cremation. They inherently possess intelligent understanding, connected to the source of all things. Vainly reflecting on the image in the cold pond, they harbor longing for their old country. How is it that this bird can freely soar in the Land of Bliss?
(Kalavinka)
Sixty kinds of sounds, how can they be depicted? Their mournful cries echo in the sky, lingering among the trees. They cause all female birds to submit, and surely startle all other birds. The jewel of the heart hears the wondrous sound, thoroughly purifying the ears.
(Jivajiva)
Different heads but the same body, coexisting in the Buddha's garden. No different from human faces, they all proclaim the Dharma of suffering and emptiness. In the morning, they drink dew under the Sala trees; during the day, they chant in the lotus groves. Mutually using the senses and objects, the differences in conditions naturally lead to understanding of the true nature.
(Water Birds)
Ducks, geese, and colorful mandarin ducks, simultaneously praising auspiciousness. Separating individually on the green banks, lining up in rows on the red shores. The trees offer a carefree realm, the flowers a land of wealth and nobility. Personally wiping their eyes in the jeweled pond, they behold the Wish-fulfilling Great Pearl King.
(Forest)
The Pure Land binds my heart, layer upon layer covering the forest. Mutually creating subtle colors, together chanting the sound of Nirvana. Beneath the ground are all frost and swords, in the human world are all thorns and needles. Sitting and contemplating infinite joy, but the pavilions have not yet been ascended.
Analysis of Eight Verses on Buddha-Recitation by Master Shandao (Original Verses: Gradually, the skin wrinkles and hair turns white; look, walking becomes slow and faltering. Even if gold and jade fill the hall, one cannot avoid decline, aging, and sickness. No matter how much happiness you have, impermanence will ultimately arrive. Only the direct path of practice remains; just recite Amitabha Buddha.)
Gradually, the skin wrinkles and hair turns white, and the spirit inevitably declines. Pitiful are the dim old eyes, like floating clouds obscuring the moon. Delusions arise at any time; when will greed cease? It is better to recite the Buddha early, and transcend the sea of suffering from now on.
Look, walking becomes slow and faltering, the head and abdomen like sifting rice. How can one travel far when strength is exhausted? Climbing high is merely indulging in feelings. Leaving home means a journey of thousands of miles; leaning on a staff to cross countless cloud-covered mountains. Not
如及早唸佛。速瞻寶座慈容。
假饒金玉滿堂。珠翠綺羅艷妝。花下時時歌舞。樽前日日杯觴。尋思無限活計。畢竟難逃死王。不如及早唸佛。臨終定往西方。
難免衰殘老病。休夸氣力強盛。朱顏能得幾時。白髮忽然滿鏡。有限光陰盡來。無常殺鬼催併。不如及早唸佛。悟取彌陀自性。
任你千般快樂。饒君萬種方略。何由永固此身。謾說長生妙藥。非久形神脫離。爭容頃刻停泊。不如及早唸佛。凈土方為安樂。
無常終是到來。三界眾生可哀。如入寶山相似。自甘空手而回。彌陀全體呈露。凈土隨方展開。不如及早唸佛。轉身得坐蓮臺。
唯有徑路修行。實從自心發生。不離如今正念。頓除歷劫無明。癡人尚自執著。濁染何由廓清。不如及早唸佛。菩提道果圓成。
但念阿彌陀佛。此心念念是佛。佛外更無別心。心外更無別佛。吹開萬里白雲。涌出一轉紅日。寶樹華池現前。語言文字難述。
懷凈土百韻詩
欲生安養國。承事鼓音王。合掌須西向。低頭禮彼方。觀門誠易入。儀軌信難量。佛愿尤深廣。人心要久長。嬰兒思乳母。遠客望家鄉。鄭重迎新月。慇勤送夕陽。分明蒙接引。造次莫遺忘。飲啄齋稱首。熏修䇿最良。五辛全斬斷。十惡永堤防。勿用求名利
【現代漢語翻譯】 現代漢語譯本 如能及早唸誦阿彌陀佛（Amitabha）的名號，就能迅速瞻仰到阿彌陀佛在極樂世界的寶座和慈祥的容貌。
縱然擁有堆積如山的金銀珠寶，裝飾著華麗的珠翠和絲綢，終日在鮮花下歌舞，在酒杯前飲酒作樂，費盡心思安排各種生活，最終也難以逃脫死亡的降臨。不如及早唸誦阿彌陀佛的名號，臨終時必定能夠往生西方極樂世界。
衰老、殘疾和疾病是無法避免的，不要誇耀自己年輕力壯。紅潤的容顏能保持多久？轉眼間白髮就會佈滿鏡子。有限的生命時光即將耗盡，無常的死神正在催促逼近。不如及早唸誦阿彌陀佛的名號，領悟阿彌陀佛的自性。
任憑你擁有千般快樂，任憑你擁有萬種策略，又有什麼方法能夠永遠保住這個身體？不要輕信長生不老的靈丹妙藥。不久之後，形體和精神就會分離，哪裡容得片刻停留？不如及早唸誦阿彌陀佛的名號，凈土才是真正的安樂之所。
無常最終會到來，三界眾生實在可悲。就像進入寶山一樣，卻甘願空手而回。阿彌陀佛的全體顯露無遺，凈土隨時隨地都在展現。不如及早唸誦阿彌陀佛的名號，轉身就能坐上蓮花寶座。
唯有這條直接的修行道路，才是真正從自心生髮的。不離開當下的正念，就能立刻消除累劫的無明。愚癡的人還在執著，污濁的染著如何能夠廓清？不如及早唸誦阿彌陀佛的名號，菩提道果就能圓滿成就。
只要唸誦阿彌陀佛的名號，這個心念唸唸都是佛。佛之外沒有別的心，心之外沒有別的佛。吹開萬里的白雲，涌出一輪紅日。寶樹和華池就在眼前顯現，難以用語言文字來描述。
《懷凈土百韻詩》
想要往生安養國土（即極樂世界），承事鼓音王如來（Dundubhisvararaja）。合起手掌必須面向西方，低下頭來禮敬那個方向。觀想之門確實容易進入，儀軌的功德確實難以衡量。阿彌陀佛的願力尤其深廣，人心要長久堅持。就像嬰兒思念母親，遠方的客人盼望家鄉。鄭重地迎接新月，慇勤地送別夕陽。分明是蒙受阿彌陀佛的接引，片刻也不要遺忘。飲食起居都要以齋戒為首要，熏修佛法是最良善的策略。五辛（指蔥、蒜、韭、薤、興渠）要全部斷除，十惡（指殺生、偷盜、邪淫、妄語、兩舌、惡口、綺語、貪慾、嗔恚、邪見）要永遠提防。不要追求名利。
【English Translation】 English version If you recite the name of Amitabha (Amitabha) early, you can quickly behold Amitabha's precious throne and compassionate countenance in the Pure Land.
Even if you have mountains of gold and jade, adorned with splendid jewels and silks, singing and dancing under the flowers day and night, indulging in wine before the cups, and painstakingly arranging various aspects of life, you will ultimately be unable to escape the arrival of death. It is better to recite the name of Amitabha early, and you will surely be reborn in the Western Pure Land at the time of death.
Decay, disability, and illness are unavoidable; do not boast of your youth and strength. How long can a rosy complexion last? In the blink of an eye, white hair will fill the mirror. The limited time of life is about to be exhausted, and the impermanent death is urging closer. It is better to recite the name of Amitabha early and realize the self-nature of Amitabha.
No matter how much happiness you have, no matter how many strategies you possess, what method can permanently preserve this body? Do not lightly believe in elixirs for immortality. Before long, the body and spirit will separate; where can you allow a moment's pause? It is better to recite the name of Amitabha early; the Pure Land is the true place of peace and happiness.
Impermanence will eventually arrive, and sentient beings in the Three Realms are truly pitiable. It is like entering a mountain of treasures but willingly returning empty-handed. Amitabha's entirety is revealed without concealment, and the Pure Land is displayed everywhere. It is better to recite the name of Amitabha early, and you can turn around and sit on a lotus throne.
Only this direct path of practice truly arises from one's own mind. Without leaving the present moment of right mindfulness, you can immediately eliminate the ignorance of countless eons. Foolish people are still attached; how can the defilements be cleared away? It is better to recite the name of Amitabha early, and the Bodhi fruit will be perfectly accomplished.
As long as you recite the name of Amitabha, this mind is mindful of the Buddha in every thought. There is no other mind outside the Buddha, and there is no other Buddha outside the mind. Blowing away the white clouds for ten thousand miles, a red sun emerges. The jeweled trees and lotus ponds appear before you, difficult to describe in words.
Hymn of a Hundred Verses on Cherishing the Pure Land
If you wish to be born in the Land of Peace and Nourishment (i.e., the Pure Land), serve Dundubhisvararaja (Dundubhisvararaja). Joining your palms, you must face west, bowing your head to pay homage to that direction. The gate of contemplation is indeed easy to enter, and the merits of the rituals are indeed difficult to measure. Amitabha's vows are especially deep and vast, and the human heart must persevere for a long time. Like an infant longing for its mother, a traveler far away yearns for home. Solemnly welcome the new moon, and diligently bid farewell to the setting sun. It is clear that you are receiving Amitabha's guidance; do not forget it for a moment. Eating and drinking should prioritize vegetarianism, and cultivating the Dharma is the best strategy. The five pungent spices (garlic, onions, leeks, chives, and asafoetida) must be completely cut off, and the ten evils (killing, stealing, sexual misconduct, lying, divisive speech, harsh speech, seductive speech, greed, anger, and wrong views) must be permanently guarded against. Do not seek fame and fortune.
。毋勞論否臧。布裘遮幻質。藜糝塞空腸。擺撥多生債。枝梧九漏囊。精神才懶慢。喜怒便搶攘。水滴俄盈器。江流始濫觴。積來功行滿。趁取色身強。室置千華座。爐焚百種香。新衣經獻著。美饌待呈嘗。莫點殘油炬。宣煎浴像湯。形骸同土木。戒檢若冰霜。想念離諸妄。跏趺在一床。剎那登凈域。方寸發幽光。骨肉都融化。乾坤極杳茫。太虛函表裡。佛剎據中央。蓮吐葳蕤萼。波翻瀲滟塘。鮮飆須動盪。彩仗恣搖飏。燦爛黃金殿。參差白玉堂。樓隨四寶合。臺備七珍妝。鏡面鋪階砌。荷心結洞房。珊瑚裁作檻。碼瑙製爲梁。田地琉璃展。園林錦繡張。內皆陳綺席。外盡繞銀墻。覆有玲瓏網。平無突兀岡。璚林連處處。琪樹列行行。果大甜如蜜。音清妙似簧。喬柯元自對。茂棄正相當。一一吟鸚鵡。雙雙集鳳凰。瑤池無晝夜。珠水自宮商。渠瑩金沙底。風輕寶岸旁。高低敷菡萏。深淺戲鴛鴦。異形吞群鳥。奇葩掩眾芳。千枝分赤白。萬朵間青黃。暫挹身根爽。微通鼻觀涼。頻伽前鼓舞。共命后飛翔。竟日鶯調舌。衝霄鶴引吭。悟空寧有我。知苦悉無常。大士談玄理。聲聞會寶坊。經宣十二部。偈演百千章。直指菩提徑。俱浮般若航。挽回尋劍客。喚醒失頭狂。九品標粗妙。三乘互抑揚。煉深終絕礦。簸凈豈存糠。示
現真彌勒。咨參妙吉祥。聖賢云叆叇。天樂日鏗鏘。俊偉純童子。伊優絕女郎。語言工問答。進退巧趨蹌。火齊恒流𦦨。摩尼益耀芒。不須懸日月。何處限封疆。食是天肴膳。餐非世稻梁。掛肩如意服。擎缽自然漿。脫體殊清凈。含暉更焜煌。袈裟籠瑞靄。瓔珞襯仙裳。遍往微塵國。周遊正覺場。慈顏容禮覲。供具任持將。側聽能仁教。還令所得亡。及歸彈指頃。翻笑取涂忙。每受經行樂。誰云坐臥妨。普天除斗諍。匝地息災殃。南北威靈被。東西德化彰。幾番經劫燒。四海變耕桑。此界無虧損。斯人但壽昌。戶丁休點注。年甲罷推詳。滿耳唯聞法。充飢不假糧。永懷恩入髓。且免毒侵瘡。試說娑婆苦。爭禁涕淚滂。內宗誰復解。邪見轉堪傷。忍被貪嗔縛。甘投利慾坑。君臣森虎豹。父子劇豺狼。盡愛錢堆屋。仍思米溢倉。山中接雉兔。野外牧牛羊。奪命他生報。銜冤累世償。太平逢盜賊。離亂遇刀槍。好飲耽杯酒。迷情戀市娼。心猿拋罥索。意馬放垂韁。逸志摧中路。英魂赴北邙。干戈消禮樂。揖讓去陶唐。戰伐愁邊鄙。焚煙徹上蒼。連村遭殺戮暴骨滿城隍鬼哭天陰雨人悲國夭殤歲兇多餓死。棺貴少埋藏。瓦礫堆禪剎。荊榛出教庠。征徭兼賦稅。禾黍減豐穰。唸佛緣猶阻。尋經事亦荒。素襟龍奮迅。高步鵠騰驤。載
顧同群雁。毋為獨跳獐。聖胎吾已就。法侶爾相望。寶地同瀟灑。金臺共頡頏。翹勤山岌嶪。積德海汪洋。曠劫功彌著。纖毫過即禳。三心期遠到。十念整遙裝。必欲超魔界。從今奉覺皇。(應起句欲字)。
娑婆苦漁家傲十六首
聽說娑婆無量苦。能令智者增憂怖。壽命百年如曉露。君須悟。一般生死無窮富。 綠髮紅顏留不住。英雄盡向何方去。回首北邙山下路。斜陽暮。千千萬萬寒鴉度。
聽說娑婆無量苦。風前陡覺雙眉豎。貪慾如狼瞋猛虎。魔軍主。張弓架箭癡男女。 日月往來寒又暑。乾坤開合晴還雨。白骨茫茫銷作土。嗟今古。何人踏著無生路。
聽說娑婆無量苦。千思萬算勞腸肚。地水火風爭勝負。何牢固。到頭盡化微塵去。 一顆心珠離染污。聲前色后常披露。打破髑髏無覓處。除非悟。如來金口親分付。
聽說娑婆無量苦。死王總作輪迴主。六賊操刀為伴侶。同居住。何曾頃刻拋離去。 功德天和黑暗女。兩人最是難相聚。有智主人俱不取。依吾語。從今更莫登門戶。
聽說娑婆無量苦。篋中四大蚖蛇聚。重者好沉輕好舉。相凌侮。況兼合宅空無主。 早覺參差梁與柱。風飄雨打難撐拄。畢竟由他傾壞去。教人懼。不如覓個安身處。
聽說娑婆無量苦
【現代漢語翻譯】 現代漢語譯本 顧同群雁（跟隨雁群）。不要做孤身跳躍的獐子。我已成就聖胎（指修行有所成就）。法侶（一同修行的同伴）們互相期望。在寶地一同瀟灑，在金臺一同比肩。努力精進如山峰高聳，積累功德如海洋般浩瀚。漫長的時間裡功德更加顯著，即使是細微的過錯也能消除。以三種心（至誠心、深心、迴向發願心）期盼到達遙遠的目標，以十種念頭（唸佛、念法、念僧、念戒、念施、念天、念休息、念安般、念身、念死）整理行裝。如果一定要超越魔界，從現在開始就應信奉覺皇（佛）。（應在開頭加上『欲』字）。
《娑婆苦漁家傲》十六首
聽說娑婆世界有無量的苦難。能讓有智慧的人增加憂愁和恐懼。人的壽命百年如同早晨的露水。你必須醒悟。一般的生死輪迴是無窮無盡的。
青春的頭髮和紅潤的容顏留不住。英雄最終都到哪裡去了呢？回頭看看北邙山下的路。夕陽西下。成千上萬的寒鴉飛過。
聽說娑婆世界有無量的苦難。聽后立刻感到雙眉緊鎖。貪慾如同狼一樣，嗔恨如同兇猛的老虎。是魔軍的首領。張弓搭箭射向癡迷的男女。
日月往來，寒來暑往。天地開合，時晴時雨。無數的白骨消散成塵土。唉，從古至今。有誰能踏上不生不滅的道路呢？
聽說娑婆世界有無量的苦難。千思萬想，勞心費力。地、水、火、風互相爭鬥，誰能長久？最終都會化為微塵消散。
一顆清凈的心珠遠離污染。在聲音和色彩之前之後常常顯露。打破頭顱也無處可尋。除非醒悟。這是如來親口咐囑的。
聽說娑婆世界有無量的苦難。死王總是輪迴的主宰。六賊（眼、耳、鼻、舌、身、意）拿著刀作為伴侶。一同居住。何曾有片刻拋棄離開？
功德天和黑暗女。兩人最難相處。有智慧的主人都不應選擇。聽我的話。從今以後不要再進入她們的門戶。
聽說娑婆世界有無量的苦難。身體如同箱子里聚集著四大毒蛇（地、水、火、風）。重的喜歡下沉，輕的喜歡上升。互相侵凌欺侮。何況整個房子空無主人。
早點察覺到房屋的梁和柱已經參差不齊。風吹雨打難以支撐。最終只能任由它傾倒毀壞。讓人感到恐懼。不如尋找一個安身之處。
聽說娑婆世界有無量的苦難。
【English Translation】 English version Follow the flock of geese. Do not be a solitary leaping roe deer. I have already achieved the sacred embryo (referring to progress in cultivation). Dharma companions (fellow practitioners) look forward to each other. Together, be carefree in the precious land, and stand shoulder to shoulder on the golden platform. Strive diligently like towering mountains, and accumulate merit like vast oceans. Over vast eons, merit becomes more evident, and even the slightest transgression can be eliminated. With the three minds (sincere mind, deep mind, and the mind of dedicating merit and making vows), aspire to reach the distant goal, and with the ten thoughts (recollection of the Buddha, Dharma, Sangha, precepts, generosity, deities, rest, mindfulness of breathing, the body, and death), prepare for the journey. If you must transcend the realm of demons, from now on, take refuge in the Awakened Sovereign (Buddha). (The word 'desire' should be added at the beginning).
'Fisherman's Pride on the Suffering of Saha' - Sixteen Poems
I hear that the Saha world has immeasurable suffering. It can increase the worries and fears of the wise. Human life is like morning dew, lasting only a hundred years. You must awaken. The cycle of birth and death is endless.
Youthful hair and rosy cheeks cannot be retained. Where do heroes ultimately go? Looking back at the road beneath Beimang Mountain. The setting sun. Tens of thousands of crows fly past.
I hear that the Saha world has immeasurable suffering. Upon hearing this, I immediately feel my brows furrow. Greed is like a wolf, and hatred is like a fierce tiger. They are the leaders of the demon army. Drawing their bows and shooting arrows at deluded men and women.
The sun and moon come and go, cold and heat alternate. Heaven and earth open and close, sometimes sunny, sometimes rainy. Countless bones dissolve into dust. Alas, from ancient times until now. Who can tread the path of non-birth and non-death?
I hear that the Saha world has immeasurable suffering. Thinking and calculating endlessly, exhausting the mind and body. Earth, water, fire, and wind contend with each other, who can last? Eventually, they will all turn into dust and disappear.
A pure heart-pearl is free from defilement. It is often revealed before and after sounds and colors. Break open the skull and there is nowhere to be found. Unless you awaken. This is what the Tathagata personally entrusted.
I hear that the Saha world has immeasurable suffering. The King of Death always reigns over reincarnation. The six thieves (eye, ear, nose, tongue, body, and mind) hold knives as companions. Living together. Have they ever abandoned and left even for a moment?
The Goddess of Merit and the Dark Woman. These two are the most difficult to get along with. A wise master should not choose either. Listen to my words. From now on, do not enter their gates again.
I hear that the Saha world has immeasurable suffering. The body is like a box filled with the four great poisonous snakes (earth, water, fire, and wind). The heavy likes to sink, and the light likes to rise. They oppress and insult each other. Moreover, the entire house is empty without a master.
Realize early that the beams and pillars of the house are already uneven. The wind and rain are difficult to support. Eventually, it can only be allowed to collapse and be destroyed. It makes people afraid. It is better to find a place to settle down.
I hear that the Saha world has immeasurable suffering.
。人皆染色貪樽俎。玉鏤笙簫金貼鼓。長歌舞。梨園子弟邯鄲女。 冬衣紫貂春白苧。涼亭暖閣消寒暑。一旦神魂歸地府。應難取。空教淚點多如雨。
聽說娑婆無量苦。為君一一分明舉。風俗淫邪人跋扈。多囹圄。命終未免沉冥府。 檢點惡名看罪簿。因茲惹起閻羅怒。爐炭鑊湯燒又煮。爭容汝。自家作業非人與。
聽說娑婆無量苦。高夸富足慚貧窶。無食無衣無棟宇。懸空釜。舉頭又見紅輪午。 只有澗邊芹可煮。黃昏坐聽飢腸語。多粟多金多子女。同歡聚。看來總是前生注。
聽說娑婆無量苦。家家未免為商賈。出入江山多險阻。非吾土。磨牙噬肉遭人虎。 魂魄欲歸迷去所。煙橫北嶺雲南塢。一望連天皆莽鹵。知何許。荒村颯颯風吹雨。
聽說娑婆無量苦。人當亂世投軍旅。寇至不分男與女。摧腰膂。鳴蟬竟斷螳螂斧。 縱有才能超卒伍。幾人衣錦還鄉土。燕頷虎頭封萬戶。虛相誤。奈何李廣逢奇數。
聽說娑婆無量苦。兇兵解散還屯聚。昨日為齊今日楚。更奴擄。乾坤畢竟歸神武。 趙括才疏空自許。強秦用間欺其主。四十萬軍生入土。悲前古。至今鬼哭長平下。
聽說娑婆無量苦。星分海角船居戶。東望扶桑朝日吐。迷洲渚。炮車云起青天雨。 卸卻雲帆停卻櫓。
【現代漢語翻譯】 現代漢語譯本： 人們都沉迷於飲酒作樂，貪戀宴席上的美味佳餚。用玉雕琢的笙簫，用金裝飾的鼓。沒完沒了地唱歌跳舞，梨園的子弟和邯鄲的美女們賣力表演。 冬天穿著紫貂皮襖，春天換上白色苧麻衣裳。在涼亭暖閣里消磨時光，躲避寒冷和暑熱。一旦神魂歸於地府，想要帶走這些東西，恐怕很難。 最終只能留下無盡的淚水，多如雨下。
聽說娑婆世界有無量的苦難，我為你們一一分明地列舉出來。社會風氣淫邪，人們專橫跋扈，到處都是監獄。 壽命終結后，終究免不了沉入陰間地府。檢查記錄惡行的罪名簿，因此惹起閻羅王的憤怒。在爐炭和鑊湯中燒煮，哪裡容得下你？ 這些都是自己造的孽，不是別人強加給你的。
聽說娑婆世界有無量的苦難，人們在高聲炫耀富足，卻讓貧窮的人感到羞愧。沒有食物，沒有衣服，沒有房屋居住，只能用懸空的鍋做飯。 抬頭就能看見正午的太陽。只有山澗邊的野菜可以煮著吃，黃昏時只能坐著聽肚子咕咕叫。擁有很多糧食、金錢和子女的人，一同歡聚。 但這一切，看來都是前生註定的。
聽說娑婆世界有無量的苦難，家家戶戶都免不了要做商人。出入江河山川，到處都是危險和阻礙，這裡不是我的故鄉。 磨牙吮血，遭遇吃人的老虎。魂魄想要回歸，卻迷失了方向。煙霧籠罩著北方的山嶺和南方的山塢，放眼望去，連綿不斷的全是荒涼的土地。 不知道該去哪裡，荒涼的村莊里，寒風蕭瑟，細雨飄飛。
聽說娑婆世界有無量的苦難，人們在亂世中參軍打仗。敵人來時，不分男女老少，摧殘人們的身體。 鳴叫的蟬被螳螂的斧頭砍斷。縱然有才能超越普通士兵，又有幾個人能夠衣錦還鄉？ 即使被封為燕頷虎頭的萬戶侯，也只是虛假的表象。又有什麼辦法呢？就像李廣一樣，總是遇到不好的命運。
聽說娑婆世界有無量的苦難，兇惡的士兵解散后又重新聚集。昨天還為齊國效力，今天又為楚國賣命，甚至被當成奴隸擄走。 天地最終還是歸於強大的軍隊。趙括才疏學淺，卻還自以為是。強大的秦國使用離間計欺騙他的君主。 四十萬大軍被活埋，真是可悲的往事啊！直到今天，長平的地下還在鬼哭狼嚎。
聽說娑婆世界有無量的苦難，有些人居住在遠離大陸的海島上，以船為家。向東眺望，扶桑（指東方）升起太陽，迷失在海島和沙洲之間。 炮車轟鳴，像烏雲一樣升起，炮彈像雨點一樣落下。卸下船帆，停下船槳。
【English Translation】 English version: People are all dyed with greed for wine and delicacies at feasts. Jade-carved sheng (笙, a type of Chinese mouth organ) and xiao (簫, a type of Chinese flute), gold-decorated drums. Endless singing and dancing, with performers from the pear garden (referring to actors) and beauties from Handan (邯鄲, a city known for its beautiful women). In winter, wearing purple sable coats, in spring, changing into white ramie clothing. Spending time in cool pavilions and warm chambers, escaping the cold and heat. Once the spirit returns to the underworld, it would be difficult to take these things along. In the end, only endless tears are left, falling like rain.
I have heard that the Saha world (娑婆, this world of suffering) has immeasurable suffering, and I will enumerate them clearly for you. Social customs are lewd, people are tyrannical and overbearing, and prisons are everywhere. After the end of life, one cannot avoid sinking into the underworld. Examining the register of evil deeds, one incurs the wrath of Yama (閻羅, the King of Hell). Burning and boiling in charcoal furnaces and cauldrons, where is there room for you? These are all the consequences of your own actions, not imposed by others.
I have heard that the Saha world has immeasurable suffering, people loudly boast of wealth, causing the poor to feel ashamed. Without food, without clothing, without houses to live in, they can only cook with a suspended pot. Looking up, they see the midday sun. Only watercress by the stream can be boiled and eaten, and at dusk, they can only sit and listen to their stomachs growling. Those who have much grain, gold, and children, gather together to rejoice. But all of this seems to be predestined from a previous life.
I have heard that the Saha world has immeasurable suffering, every household is inevitably involved in commerce. Entering and leaving rivers and mountains, there are dangers and obstacles everywhere, this is not my homeland. Grinding teeth and sucking blood, encountering man-eating tigers. The soul wants to return, but loses its way. Smoke covers the northern mountains and southern valleys, and as far as the eye can see, it is all desolate land. Not knowing where to go, in the desolate village, the cold wind rustles and the fine rain flies.
I have heard that the Saha world has immeasurable suffering, people join the army in times of chaos. When the enemy comes, they do not distinguish between men and women, young and old, destroying people's bodies. The chirping cicada is cut off by the mantis's axe. Even if one has the talent to surpass ordinary soldiers, how many can return home in glory? Even if one is enfeoffed as a marquis with a swallow's chin and a tiger's head, it is only a false appearance. What can be done? Like Li Guang (李廣, a famous general in Chinese history), he always encounters bad luck.
I have heard that the Saha world has immeasurable suffering, fierce soldiers disband and then regroup. Yesterday serving Qi (齊, a state in ancient China), today serving Chu (楚, a state in ancient China), even being taken as slaves. The world ultimately belongs to the powerful army. Zhao Kuo (趙括, a general known for his incompetence) was shallow and conceited. The powerful Qin (秦, a state in ancient China) used divisive tactics to deceive his lord. Four hundred thousand soldiers were buried alive, what a tragic past! Even today, ghosts wail under Changping (長平, a place where a famous battle took place).
I have heard that the Saha world has immeasurable suffering, some people live on islands far from the mainland, with boats as their homes. Looking east, the Fusang (扶桑, refers to the East) rises the sun, lost among the islands and sandbars. The sound of artillery, rising like dark clouds, cannonballs falling like rain. Lowering the sails, stopping the oars.
打頭風急鯨魚舞。袞袞潮聲喧萬鼓。愁肝腑。遭逢患難誰依怙。
聽說娑婆無量苦。茶鹽坑冶倉場務。損折課程遭棰楚。賠官府。傾家賣產輸兒女。 口體將何充粒縷。飄蓬未有棲遲所。苛政酷于蛇與虎。爭容訴。勸君莫犯電霆怒。
聽說娑婆無量苦。如今業債前來負。賊劫貨財身被擄。逢狼虎。挑生咒死兼巫蠱。 奴婢辛勤依惡主。黑瘡白癩聾和瞽。醜惡愚癡相與處。誰憐汝。發心歸命慈悲父。
聽說娑婆無量苦。橫遭獄訟拘官府。大杖擊身瘡未癒。重鞭楚。血流滿地青蠅聚。 牒訴紛紛皆妄語。無人敢打登聞鼓。天上群仙司下土。能輕舉。何時一降幽囚所。
聽說娑婆無量苦。三農望斷梅天雨。車水種苗苗不舉。難禁暑。被風扇作荒茅聚。 久旱掘泉唯見土。海潮又入蒹葭浦。南北東西皆斥鹵。枯禾黍。官糧更要徴民尸。
西方樂漁家傲十六首
聽說西方無量樂。三賢十聖同依託。稽首彌陀圓滿覺。長參學。川流赴海塵成岳。 佛性在躬如玉璞。須憑巧匠勤雕琢。凡聖皆由心所作。難描邈。華堂寶座珠瓔珞。
聽說西方無量樂。莊嚴七寶為樓閣。瑪瑙珊瑚兼琥珀。光堪摘。金繩界道何輝赫。 寶樹靈禽皆化作。滿池鳧雁鴛鴦鶴。鸚鵡頻伽並孔雀。爭鳴躍。更看朵朵金
【現代漢語翻譯】 現代漢語譯本： 狂風呼嘯，鯨魚跳躍翻滾。洶涌的潮水聲如萬鼓齊鳴，令人愁腸百結。遭遇患難，又能依靠誰呢？
聽說娑婆世界有無量的苦難。茶、鹽的生產，礦冶的開採，倉庫的管理，都是苦役。稍有損耗或耽誤工期，就要遭受鞭打。賠償了官府，還要傾家蕩產，賣兒賣女。
生計將如何維持？像蓬草一樣飄蕩，沒有安身之處。苛捐雜稅比蛇和老虎還要兇狠，哪裡容得下申訴？勸你不要觸犯上天的震怒。
聽說娑婆世界有無量的苦難。如今是償還業債的時候到了。被盜賊搶劫財物，自身也被擄走。又遇到豺狼虎豹。還要使用詛咒別人求生的巫術。
做奴婢的辛勤勞作，依附著惡毒的主人。黑瘡、白癩、耳聾和眼瞎。醜陋、邪惡、愚蠢的人們相處在一起。有誰會可憐你呢？趕快發心歸命于慈悲的佛。
聽說娑婆世界有無量的苦難。動不動就遭受官司訴訟，被拘禁在官府之中。大棍打在身上，傷口還沒有痊癒，又遭受重鞭抽打。鮮血流滿一地，引來成群的蒼蠅。
訴狀紛紛，全是虛妄之語。沒有人敢去敲登聞鼓。天上的神仙掌管著地獄凡塵，能夠輕盈地飛翔。什麼時候才能降臨到這幽暗的牢獄之中？
聽說娑婆世界有無量的苦難。農民們盼望下雨，望眼欲穿。用車抽水灌溉，秧苗還是無法生長。難以忍受的酷暑，被風吹得像荒草一樣聚攏在一起。
久旱無雨，挖井也只能見到泥土。海水又倒灌進長滿蘆葦的河岸。無論南北東西，到處都是鹽堿地。莊稼枯萎。官府還要徵收糧食，逼得百姓賣兒賣女。
聽說西方極樂世界有無量的快樂。三賢十聖都依靠在那裡。稽首禮拜阿彌陀佛圓滿的覺悟。長久地學習佛法，像河流奔向大海，塵土堆積成山嶽。
佛性就在我們身上，像一塊璞玉。必須依靠巧匠辛勤地雕琢。凡夫和聖人都是由心所造。難以描繪的極樂世界，華麗的殿堂，珍貴的寶座，用珠寶瓔珞裝飾。
聽說西方極樂世界有無量的快樂。用莊嚴的七寶建造樓閣。有瑪瑙、珊瑚和琥珀。光芒耀眼。用金繩劃分道路，多麼輝煌。
寶樹和靈鳥都是變化而成的。池塘里到處都是野鴨、大雁、鴛鴦和仙鶴。鸚鵡、迦陵頻伽鳥和孔雀，爭相鳴叫跳躍。再看那盛開的朵朵金蓮。
【English Translation】 English version: The fierce wind howls, and whales dance. The roaring tide sounds like ten thousand drums, filling the heart with sorrow. In times of trouble, who can one rely on?
It is said that the Saha world (world of suffering) has immeasurable suffering. The production of tea and salt, the mining of minerals, and the management of warehouses are all arduous tasks. Any loss or delay in work will result in beatings. After compensating the government, one must sell all possessions and even sell children.
How will one maintain a livelihood? Drifting like tumbleweeds, with no place to settle. Oppressive taxes are more ferocious than snakes and tigers; there is no room for complaint. I advise you not to offend the wrath of heaven.
It is said that the Saha world (world of suffering) has immeasurable suffering. Now is the time to repay karmic debts. One's wealth is robbed by thieves, and one is even kidnapped. Encounters with wolves and tigers. One must also resort to witchcraft, cursing others to survive.
Slaves toil diligently, relying on cruel masters. Black sores, white leprosy, deafness, and blindness. Ugly, evil, and foolish people live together. Who will pity you? Quickly resolve to take refuge in the compassionate Buddha.
It is said that the Saha world (world of suffering) has immeasurable suffering. One is constantly subjected to lawsuits and imprisoned in government offices. A large stick strikes the body, and before the wounds heal, one is beaten with heavy whips. Blood flows all over the ground, attracting swarms of flies.
The lawsuits are full of false statements. No one dares to beat the Dengwen Drum (drum to petition the emperor). The celestial beings in the heavens govern the lower realms and can fly lightly. When will they descend to this dark prison?
It is said that the Saha world (world of suffering) has immeasurable suffering. Farmers long for rain, gazing until their eyes are dry. Using waterwheels to irrigate, the seedlings still cannot grow. The unbearable heat, blown by the wind, gathers like wild grass.
After a long drought, digging wells only reveals soil. Seawater also flows back into the reed-filled riverbanks. Everywhere, north, south, east, and west, is saline land. The crops wither. The government still demands grain, forcing people to sell their children.
It is said that the Western Pure Land (Sukhavati) has immeasurable joy. The Three Sages (Avalokitesvara, Mahasthamaprapta, and Amitabha) and the Ten Saints (Bodhisattvas) all rely there. Bowing in reverence to Amitabha Buddha (Buddha of Infinite Light), the perfect enlightenment. Studying the Dharma for a long time, like rivers flowing to the sea, and dust accumulating into mountains.
The Buddha-nature is within us, like a piece of uncut jade. It must rely on a skilled craftsman to diligently carve it. Ordinary beings and sages are all created by the mind. The indescribable Pure Land, magnificent halls, precious thrones, decorated with jewels and necklaces.
It is said that the Western Pure Land (Sukhavati) has immeasurable joy. Magnificent pavilions are built with the seven treasures. There are agate, coral, and amber. The light is dazzling. Golden ropes divide the roads, how glorious.
The precious trees and spiritual birds are all transformed. The ponds are full of ducks, geese, mandarin ducks, and cranes. Parrots, Kalavinka birds, and peacocks compete to sing and leap. And look at the blooming golden lotuses.
蓮拆。
聽說西方無量樂。琉璃田地金城郭。翡翠鮮明珠磊落。蓮披萼。幾多青赤並黃白。 大士聲聞隨所適。天華爛熳沾衣裓。各各化身千百億。神通力。須臾遊遍微塵國。
聽說西方無量樂。法王治化消諸惡。天上人間元不隔。相參錯。聖凡平等同圓覺。 長見寶花空際落。朝朝暮暮聞音樂。衣食自然非造作。香臺閣。遍周國界常寬廓。
聽說西方無量樂。凡夫淺智難圖度。隨有愿求無不獲。何勞索。珠衣綺饌黃金宅。 地似掌平尤廣博。八功德水非穿鑿。白藕花中胎可托。三生約。如今豈可輕拋卻。
聽說西方無量樂。君王便是如來作。不立三光並五嶽。除溝壑。紅霞紫霧長籠絡。 四八儀容金閃爍。缽中美味隨斟酌。發願往生真上䇿。堪呵責。死生路上飄蓬客。
聽說西方無量樂。風林水鳥聲交作。法句時時相警覺。貪嗔薄。能教有學成無學。 不染六塵離五濁。如蟬脫去無明㲉。肯受涅槃生死縛。空撈摸。語言文字皆糟粕。
聽說西方無量樂。一聞妙道忘知覺。胸次不留元字腳。真標格。光明遍界紅輪赫。 鵬翅展開滄海窄。誰能更問籬邊雀。多少凡毛並聖角。都拈卻。塵塵剎剎歸無著。
聽說西方無量樂。長生不假神仙藥。胎就眼開花正拆。心彰灼。永為自
在逍遙客。 來度眾生離火宅。命終免被閻王責。露地牛兒如雪白。無鞭索。黃金地上從跳躍。
聽說西方無量樂。娑婆已悔從前錯。佛號自呼還自諾。思量著。唯心凈土誰云隔。 一貫由來雙五百。嬰兒謾把空拳嚇。擬議不來遭一摑。諸禪客。凡情聖解曾銷鑠。
聽說西方無量樂。四方上下天垂幕。不比娑婆田地惡。無垠堮。純將一片琉璃作。 能埽愛河波浪涸。盡翻苦樹枝條落。智𦦨爭容蚊蚋泊。神超卓。徑登廣大毗盧閣。
聽說西方無量樂。且教影與形商略。收拾神情歸澹泊。重磨削。觚圓更復雕為樸。 世事休休還莫莫。誰將天爵並人爵。一念未生誰善惡。俄然覺。紫鱗掣斷黃金索。
聽說西方無量樂。未曾聞見須揚搉。異寶奇珍光間錯。同棲泊。如來大士並緣覺。 諸上善人皆許諾。談空說苦相酬酢。百鷙群中隨一鶚。翔寥廓。從茲永斷凡夫惡。
聽說西方無量樂。樂邦是我心開拓。根缺女人皆不著。誰強弱。一人一朵金蓮萼。 行樹七重珠網路。寶橫風韻金鈴鐸。天上樂音相間作。須誠愨。返聞自性同先覺。
聽說西方無量樂。娑婆自恨身飄泊。注想存心連晦朔。歸皇覺。金臺接引休忘約。 架廈區區同燕雀。成橋渺渺隨烏鵲。早晚無常來逼迫。難推卻。西遊快展
【現代漢語翻譯】 現代漢語譯本 在逍遙自在中。（逍遙客：指修行者，追求精神上的自由和解脫）來度化眾生脫離充滿痛苦的世俗。（火宅：比喻充滿煩惱和痛苦的世間）命終之後免受閻王的責罰。（閻王：掌管地獄的神）露天的牛兒像雪一樣潔白。（露地牛兒：比喻純潔的本性）沒有鞭子和繩索的束縛。在黃金鋪成的地上自由跳躍。
聽說西方極樂世界無比快樂。（西方：指阿彌陀佛的西方極樂世界）我已經後悔在娑婆世界的種種錯誤。（娑婆：指我們所居住的充滿痛苦和煩惱的世界）自己唸誦佛號，自己應答。（佛號：指阿彌陀佛的名號）仔細思量著。唯心凈土，誰說有隔閡呢？（唯心凈土：指凈土就在自己的心中）一貫的道理由來已久，雙五百。（一貫：指佛法的真理；雙五百：可能指某種修行方法或時間）小孩子用空拳嚇唬人是徒勞的。稍有猶豫就會被打。（摑：打耳光）各位禪修者。（禪客：指禪修的人）凡夫的情感和聖人的見解都應該消除。
聽說西方極樂世界無比快樂。四面八方上下都被天幕覆蓋。不像娑婆世界的田地那樣惡劣。沒有邊際。（無垠堮：形容廣闊無邊）完全用一片琉璃構成。（琉璃：一種寶石，象徵純潔和光明）能夠掃除愛河，使波浪乾涸。（愛河：比喻貪愛和慾望）徹底推翻苦樹，使枝條凋落。（苦樹：比喻痛苦的根源）智慧的殿堂哪裡容得下蚊蚋停泊。（蚊蚋：比喻微小的煩惱）精神超凡卓越。直接登上廣大的毗盧閣。（毗盧閣：指毗盧遮那佛的殿堂，象徵佛的智慧和光明）
聽說西方極樂世界無比快樂。不妨讓影子和形體互相商量。（影與形：比喻外在和內在）收拾好精神，歸於平淡。（澹泊：指清靜寡欲）重新打磨和削減。把圓滑的棱角再次雕琢成樸素。（觚圓：指圓滑世故；樸：指純樸）世事啊，該停止的就停止吧，該沉默的就沉默吧。誰能把天賜的爵位和人間的爵位相提並論呢？（天爵：指內在的德行和智慧；人爵：指世俗的地位和名利）一念未生的時候，誰能分辨善惡呢？突然醒悟。紫色的鱗片掙斷了黃金的鎖鏈。（紫鱗：比喻智慧；黃金索：比喻束縛）
聽說西方極樂世界無比快樂。沒有聽過見過的，需要加以宣揚。（揚搉：宣揚，闡述）各種奇異的珍寶光芒交錯。共同居住在那裡。如來、大士和緣覺。（如來：佛的稱號；大士：指菩薩；緣覺：通過觀察因緣而覺悟的人）各位上善之人全都贊同。談論空性和訴說苦難，互相酬答。在眾多鳥類中像一隻鶚。（鶚：一種猛禽）在廣闊的天空中翱翔。從此永遠斷絕凡夫的惡習。
聽說西方極樂世界無比快樂。極樂世界是我內心開創的。（樂邦：指極樂世界）有缺陷的、女性的身體都不會存在。（根缺女人：指有生理缺陷或業障的女性）沒有誰強誰弱。一人一朵金蓮花。（金蓮萼：指金色的蓮花花萼，象徵純潔和高貴）成排的樹木有七重珠網。寶幡隨風飄動，金鈴發出悅耳的聲音。天上的音樂交錯演奏。必須真誠。反聞自性，與先覺者相同。（反聞自性：指通過聽覺反觀自性的本來面目；先覺：指已經覺悟的佛）
聽說西方極樂世界無比快樂。在娑婆世界，我自恨身如飄萍。（娑婆：指我們所居住的充滿痛苦和煩惱的世界）專心致志地想著，從月初到月末。（晦朔：指農曆的月初和月末）歸依皇覺。（皇覺：指佛的覺悟）金臺接引，不要忘記約定。（金臺：指阿彌陀佛用來接引往生者的蓮花臺）像燕雀一樣建造的房屋是多麼渺小。像烏鵲一樣搭成的橋是多麼微不足道。早晚無常就要來臨，逼迫著我們。難以推脫。快點展開西方的旅程吧！
【English Translation】 English version In carefree ease. (Xiaoyao ke: refers to practitioners seeking spiritual freedom and liberation) Come to deliver sentient beings from the burning house. (Burning house: a metaphor for the world full of troubles and suffering) After death, one is spared from the judgment of Yama. (Yama: the god who rules the underworld) The open-field ox is as white as snow. (Open-field ox: a metaphor for pure nature) Without whip or rope. Freely leaping on the golden ground.
I hear of the immeasurable joy of the Western Paradise. (Western Paradise: refers to Amitabha's Western Pure Land) I already regret my past mistakes in the Saha world. (Saha: refers to the world we live in, full of suffering and troubles) Reciting the Buddha's name myself, I answer myself. (Buddha's name: refers to the name of Amitabha) Thinking carefully. The Pure Land is only in the mind, who says there is separation? (Pure Land is only in the mind: means the Pure Land is within one's own mind) The consistent principle has been around for a long time, double five hundred. (Consistent: refers to the truth of Buddhism; double five hundred: may refer to a certain practice or time period) It is futile for a child to scare people with an empty fist. A slight hesitation will result in a slap. (Slap: a slap in the face) All you Chan practitioners. (Chan ke: refers to people who practice Chan meditation) Mundane emotions and saintly understandings should all be eliminated.
I hear of the immeasurable joy of the Western Paradise. All directions, up and down, are covered by the sky. Unlike the fields of the Saha world, which are evil. Boundless. (Wuyin e: describes vastness) Entirely made of a piece of lapis lazuli. (Lapis lazuli: a gemstone, symbolizing purity and light) Able to sweep away the river of love, causing the waves to dry up. (River of love: a metaphor for greed and desire) Completely overturn the bitter tree, causing the branches to fall. (Bitter tree: a metaphor for the root of suffering) How can the pavilion of wisdom accommodate mosquitoes to perch? (Mosquitoes: a metaphor for small troubles) The spirit is extraordinary and outstanding. Directly ascend the vast Vairocana Pavilion. (Vairocana Pavilion: refers to the hall of Vairocana Buddha, symbolizing the Buddha's wisdom and light)
I hear of the immeasurable joy of the Western Paradise. Why not let the shadow and the form discuss with each other. (Shadow and form: a metaphor for the external and internal) Tidy up the spirit and return to simplicity. (Danbo: refers to tranquility and lack of desire) Re-polish and reduce. Carve the smooth corners back into simplicity. (Gu yuan: refers to being worldly and sophisticated; Pu: refers to simplicity) Worldly affairs, stop when you should stop, be silent when you should be silent. Who can compare the heavenly rank with the human rank? (Heavenly rank: refers to inner virtue and wisdom; Human rank: refers to worldly status and fame) When a thought has not yet arisen, who can distinguish good from evil? Suddenly awakened. The purple scales break the golden chains. (Purple scales: a metaphor for wisdom; Golden rope: a metaphor for bondage)
I hear of the immeasurable joy of the Western Paradise. What has not been heard or seen needs to be proclaimed. (Yang que: proclaim, elaborate) Various strange treasures shine with intertwined light. Living together there. Tathagatas, Bodhisattvas, and Pratyekabuddhas. (Tathagata: the title of the Buddha; Bodhisattva: refers to Bodhisattvas; Pratyekabuddha: people who awaken through observing conditions) All the virtuous people agree. Talking about emptiness and telling of suffering, responding to each other. Like an osprey among many birds. (Osprey: a kind of raptor) Soaring in the vast sky. From then on, forever cut off the evil habits of ordinary people.
I hear of the immeasurable joy of the Western Paradise. The Land of Bliss is created by my own heart. (Land of Bliss: refers to the Pure Land) Defective, female bodies will not exist. (Gen que nu ren: refers to women with physical defects or karmic obstacles) There is no strong or weak. One person, one golden lotus flower. (Jin lian e: refers to the golden lotus calyx, symbolizing purity and nobility) Rows of trees have seven layers of pearl nets. Precious banners flutter in the wind, and golden bells make pleasant sounds. Heavenly music is played in harmony. Must be sincere. Listen back to your own nature, the same as the enlightened ones. (Fan wen zi xing: refers to reflecting on the original face of one's own nature through hearing; Xian jue: refers to the Buddha who has already awakened)
I hear of the immeasurable joy of the Western Paradise. In the Saha world, I regret that my body is like duckweed. (Saha: refers to the world we live in, full of suffering and troubles) Thinking intently, from the beginning of the month to the end of the month. (Hui shuo: refers to the beginning and end of the lunar month) Take refuge in the Imperial Enlightenment. (Huang jue: refers to the Buddha's enlightenment) The golden platform receives and guides, do not forget the agreement. (Jin tai: refers to the lotus platform used by Amitabha to receive those who are reborn) How small are the houses built like swallows. How insignificant is the bridge built like magpies. Impermanence will come sooner or later, forcing us. Difficult to refuse. Quickly unfold the journey to the West!
摩霄翮。
聽說西方無量樂。彌陀聖主垂恩澤。洗我禪心清且白。難尋跡。月光倒射寒潭碧。 舊債新冤都解釋。通身變作黃金色。一念須臾圓萬德。真奇特。十方佛授如來職。
西齋凈土詩
No. 1164-10b 題䟦一律
日日當陽話夕陽 金桴擊鼓響逢逢(葉房) 覺翁解惑欣重解 則老揚宗幸載揚 法界千花開佛國 無生一曲演珠玉 臨行喝死支離客 振古威名壓野狂
戊申七月。私淑弟子古歙成時稽首賦。時年五十有一。
凈土十要卷第八
(弟子程思訓出資參兩 胡凈睿 吳凈迪 王凈喻 許忠信 程凈初 程傳超 吳令琪 畢真聖 洪真慕 戴士驤各壹兩。共刻 西齋凈土詩。伏願各各自身與法界眾生。凈土妙境唸唸現前。凈土法音時時盈耳。此生福慧增崇。當來往生得記 （又江等光貳錢運壹錢參分 朱昌）)。 卍新續藏第 61 冊 No. 1164 凈土十要
靈峰蕅益大師選定凈土十要卷第九
述曰。靈峰老人云。昔人列蓮宗七祖太局。只如天臺教主坐不背西。臥必合掌。其發明凈土如堂堂之陣。正正之旗。無敢與敵。又如法眼冢孫晝夜彌陀十萬聲。萬善莊嚴安養。其發明凈土。如大將軍令出如山無敢動者
【現代漢語翻譯】 現代漢語譯本 摩霄翮。
聽說西方極樂世界無比快樂，阿彌陀佛（Amitabha）聖主垂憐恩澤，洗滌我的禪心清澈潔白，難以尋覓軌跡。月光倒映在寒冷的深潭中，呈現碧綠色。
過去的債務和新生的冤屈都得到化解，全身都變成金黃色。一念之間，須臾便圓滿了萬種功德，真是奇特。十方諸佛都授予如來（Tathagata）的職位。
西齋凈土詩
No. 1164-10b 題跋一律
每日面對太陽談論夕陽，金色的鼓槌敲擊，發出響亮的聲音（葉房）。 覺翁（Jue Weng）解除疑惑，令人欣喜地再次理解，則老（Ze Lao）弘揚宗門，慶幸得以傳揚。 法界（Dharmadhatu）中千朵鮮花盛開，形成佛國（Buddha-kshetra），無生（Anutpāda）的樂曲演奏出珠玉般的聲音。 臨行時一聲斷喝，喝退那些支離破碎的客人，遠古的威名壓倒了狂妄之徒。
戊申年七月，私淑弟子古歙成時稽首敬賦。時年五十一歲。
凈土十要卷第八
（弟子程思訓出資參兩，胡凈睿、吳凈迪、王凈喻、許忠信、程凈初、程傳超、吳令琪、畢真聖、洪真慕、戴士驤各壹兩。共同刻印《西齋凈土詩》。伏願各自身與法界眾生，凈土妙境唸唸現前，凈土法音時時盈耳，此生福慧增崇，當來往生得記。（又江等光貳錢運壹錢參分，朱昌）） 卍新續藏第 61 冊 No. 1164 凈土十要
靈峰蕅益大師選定凈土十要卷第九
述曰：靈峰老人說，過去的人排列蓮宗七祖的格局，就像天臺教主（Tiantai）坐著不背對西方，睡覺時必定合掌。他闡明凈土法門，如同堂堂正正的陣勢，端正的旗幟，無人敢與之匹敵。又如法眼（Fayan）的後代子孫晝夜唸誦彌陀（Amitabha）十萬聲，用萬善莊嚴安養（Sukhavati）。他闡明凈土法門，如同大將軍的命令，發出后如同山一樣不可動搖。
【English Translation】 English version Mó xiāo hé (摩霄翮).
I have heard of the immeasurable joy in the Western Pure Land. Amitabha (阿彌陀佛), the Holy Lord, bestows grace and blessings, washing my Chan (禪) mind clear and white, making it difficult to trace. The moonlight reflects upside down in the cold, deep pool, presenting a jade-green color.
Old debts and new grievances are all resolved, the whole body transforms into a golden color. In a single thought, in an instant, myriad virtues are perfected, truly wondrous. All Buddhas of the ten directions bestow the position of Tathagata (如來).
Poems of the Western Study Pure Land
No. 1164-10b Colophon in a regulated verse
Every day facing the sun, we talk about the setting sun, the golden drumsticks strike, making loud sounds (Ye Fang 葉房). Jue Weng (覺翁) dispels doubts, joyfully re-understanding, Ze Lao (則老) promotes the sect, fortunately able to propagate it. Thousands of flowers bloom in the Dharmadhatu (法界), forming a Buddha-kshetra (佛國), the music of Anutpāda (無生) plays sounds like pearls and jade. At the time of departure, a shout drives away those fragmented guests, the ancient prestige overwhelms the madmen.
In the seventh month of the year Wushen, a disciple who privately admires, Gu She Chengshi, respectfully composes. At the age of fifty-one.
Essential Texts on the Pure Land, Volume 8
(Disciple Cheng Sixun contributed two taels of silver, Hu Jingrui, Wu Jingdi, Wang Jingyu, Xu Zhongxin, Cheng Jingchu, Cheng Chuanchao, Wu Lingqi, Bi Zhensheng, Hong Zhenmu, and Dai Shixiang each contributed one tael. Together they engraved 'Poems of the Western Study Pure Land.' May each individual and all sentient beings in the Dharmadhatu, have the wonderful scenes of the Pure Land appear before them in every thought, and the Dharma sounds of the Pure Land constantly fill their ears. May their blessings and wisdom increase in this life, and may they be assured of rebirth in the Pure Land in the future. (Also, Jiang Dengguang contributed two qian and Yun contributed one qian and three fen, Zhu Chang)). Supplement to the Wan (卍) Tripitaka, Volume 61, No. 1164, Essential Texts on the Pure Land
Master Lingfeng Ouyi's Selection of Essential Texts on the Pure Land, Volume 9
Statement: The Elder Lingfeng said, 'In the past, people arranged the lineage of the seven patriarchs of the Lotus School, just like the Tiantai (天臺) patriarch sitting without turning his back to the West, and always joining his palms when sleeping. His explanation of the Pure Land Dharma is like a grand and upright formation, a proper banner, with no one daring to oppose it. Also, like the descendants of Fayan (法眼) reciting Amitabha's (彌陀) name ten thousand times day and night, adorning Sukhavati (安養) with myriad virtues. His explanation of the Pure Land Dharma is like the command of a great general, which, once issued, is as immovable as a mountain.'
。非皆蓮宗列祖乎。天臺幽溪無盡師。奉慈雲行愿為日課。講自所述生無生論。每一登座。天樂臨虛。臨終畫空書妙經題屹然而化。以為蓮宗嫡裔何愧焉。凈要中收幽溪兩作。今會為一要。近代諸師。公其絕倡矣。
No. 1164-11 凈土生無生論
天臺山幽溪沙門 傳燈和南 撰
稽首能仁圓滿智。無量壽覺大導師。所說安養大乘經。了義了義至圓頓。妙德普賢觀自在。勢至清凈大海眾。馬鳴龍樹及天親。此土廬山蓮社祖。天臺智者並法智。古往今來弘法師。我今歸命禮三寶。求乞冥加發神識。敬采經論秘密旨。闡明凈土生無生。普使將來悟此門。斷疑生信階不退。 將造論。立十門。一一真法界門。二身土緣起門。三心土相即門。四生佛不二門。五法界爲念門。六境觀相吞門。七三觀法爾門。八感應任運門。九彼此恒一門。十現未互在門。
初一真法界門
一真法性中。具足十法界。依正本融通。生佛非殊致。論曰。一真法界即眾生本有心性。心性具無量德。受無量名。云何具無量德。謂性體．性量．性具。性體者。此心性離四句絕百非。體性堅凝清凈無染。不生不滅常住無壞。性量者。此心性豎窮三世橫遍十方。世界有邊虛空無邊。虛空有邊心性無邊。現在有邊過未無
【現代漢語翻譯】 現代漢語譯本：難道他們不都是蓮宗的先祖嗎？天臺宗的幽溪無盡大師，以奉行慈雲懺主的行愿作為每日的功課，講解他自己所著的《生無生論》。每次登座講法，都有天樂在空中顯現。臨終時在空中畫出書寫妙經的題目，屹立不動然後化去。認為他是蓮宗的嫡系後裔，有什麼可慚愧的呢？《凈要》中收錄了幽溪大師的兩篇著作，現在合為一篇重要的文獻。近代以來的諸位大師，幽溪大師可以說是開創了先河。
《凈土生無生論》
天臺山幽溪沙門傳燈和南 撰
稽首頂禮能仁（Sakyamuni，釋迦牟尼）圓滿的智慧，無量壽覺（Amitabha，阿彌陀佛）大導師。他所說的安養（Sukhavati，極樂世界）大乘經典，是究竟了義、至極圓頓的教法。妙德（Manjusri，文殊菩薩）、普賢（Samantabhadra，普賢菩薩）、觀自在（Avalokitesvara，觀世音菩薩），勢至（Mahasthamaprapta，大勢至菩薩）以及清凈的大海眾菩薩。還有馬鳴（Asvaghosa，馬鳴菩薩）、龍樹（Nagarjuna，龍樹菩薩）以及天親（Vasubandhu，世親菩薩），此土廬山的蓮社祖師慧遠大師。天臺智者大師（智顗）以及法智大師。古往今來弘揚佛法的各位法師。我現在歸命頂禮三寶。祈求三寶暗中加持，啓發我的神識。恭敬地採擷經論中秘密的旨意，來闡明凈土的生無生之理。普遍地使未來的眾生領悟這個法門，斷除疑惑，生起信心，進入不退轉的階位。將要造論，立十個門：一、一真法界門；二、身土緣起門；三、心土相即門；四、生佛不二門；五、法界爲念門；六、境觀相吞門；七、三觀法爾門；八、感應任運門；九、彼此恒一門；十、現未互在門。
初、一真法界門
在一真法性中，具足十法界。依報和正報本來就融通，眾生和佛陀的本質沒有差別。論中說：『一真法界』就是眾生本有的心性。心性具足無量的功德，接受無量的名稱。為什麼說具足無量的功德呢？就是說心性具有性體、性量、性具。所謂『性體』，就是說這個心性遠離四句，斷絕百非。體性堅固凝定，清凈沒有染污，不生不滅，常住沒有壞滅。所謂『性量』，就是說這個心性豎窮三世，橫遍十方。世界有邊際，虛空沒有邊際，虛空有邊際，心性沒有邊際。現在有邊際，過去和未來沒有邊際。
【English Translation】 English version: Are they not all the ancestral masters of the Lotus School? The Tiantai Master Youxi Wujin (幽溪無盡, Boundless Stream), took the vows and practices of Ciyun (慈雲, Kind Cloud) as his daily routine, and lectured on his own 'Treatise on Birthlessness in the Pure Land'. Every time he ascended the seat, heavenly music would appear in the sky. At the moment of his death, he drew in the air the titles of wonderful sutras, standing firm before dissolving. To consider him a direct descendant of the Lotus School, what is there to be ashamed of? The 'Essentials of Pure Land' includes two works by Youxi, now combined into one essential text. Among the modern masters, he can be said to have pioneered the way.
No. 1164-11 Treatise on Birthlessness in the Pure Land
Written by Shramana Chuandeng Henan (傳燈和南, Transmission of the Lamp, Harmonious South) of Youxi (幽溪, Secluded Stream) Mountain, Tiantai
I bow my head to the complete wisdom of Sakyamuni (能仁, the Able Sage), the great guide of Amitabha (無量壽覺, Immeasurable Life Awareness). The Mahayana sutras spoken by him about Sukhavati (安養, Peaceful Nourishment) are definitive, ultimate, perfect, and sudden teachings. Manjusri (妙德, Wonderful Virtue), Samantabhadra (普賢, Universal Virtue), Avalokitesvara (觀自在, Observing the Sounds of the World), Mahasthamaprapta (勢至, Great Strength Arrived), and the pure great ocean assembly. As well as Asvaghosa (馬鳴, Horse's Cry), Nagarjuna (龍樹, Dragon Tree), and Vasubandhu (天親, Heavenly Kin), the ancestral master of the Lotus Society of Lushan (廬山, Mountain Lu) in this land. The Tiantai masters Zhiyi (智者, Wise One) and Fazhi. All the Dharma masters who have propagated the Dharma from ancient times to the present. I now take refuge in the Triple Gem. I seek the hidden blessings to inspire my consciousness. I respectfully gather the secret meanings of the sutras and treatises to elucidate the birthlessness in the Pure Land. May all future beings awaken to this gate, sever doubts, generate faith, and ascend to the stage of non-retrogression. I will create a treatise, establishing ten gates: 1. The Gate of the One True Dharma Realm; 2. The Gate of the Arising of Body and Land; 3. The Gate of the Mutual Inclusion of Mind and Land; 4. The Gate of the Non-Duality of Sentient Beings and Buddhas; 5. The Gate of the Dharma Realm as Mindfulness; 6. The Gate of the Mutual Swallowing of Object and Contemplation; 7. The Gate of the Spontaneity of the Three Contemplations; 8. The Gate of the Effortless Response; 9. The Gate of the Constant Oneness of Self and Other; 10. The Gate of the Mutual Existence of Present and Future.
First, the Gate of the One True Dharma Realm
Within the One True Dharma-nature, all Ten Dharma Realms are fully present. The dependent and the principal are originally interconnected. The essence of sentient beings and Buddhas is not different. The treatise says: 'The One True Dharma Realm' is the inherent mind-nature of sentient beings. The mind-nature possesses immeasurable virtues and receives immeasurable names. Why is it said to possess immeasurable virtues? It is because the mind-nature possesses the nature-essence, nature-measure, and nature-endowment. The 'nature-essence' is that this mind-nature is apart from the four phrases and cuts off the hundred negations. The nature-essence is firm, solidified, pure, and without defilement, unborn, un-perishing, constant, and indestructible. The 'nature-measure' is that this mind-nature vertically exhausts the three periods of time and horizontally pervades the ten directions. The world has boundaries, space has no boundaries, space has boundaries, the mind-nature has no boundaries. The present has boundaries, the past and future have no boundaries.
邊。過未有邊心性無邊。無盡無盡無量無量。性具者。此心性具十法界。謂佛法界．菩薩法界．緣覺法界．聲聞法界．天法界．修羅法界．人法界．畜生法界．餓鬼法界．地獄法界。此是假名。復有正報。謂佛五陰乃至地獄五陰。此是實法。復有依報。謂佛國土乃至地獄國土。令易解故作三分別。得意為言。即性具是性體性量。性體離過絕非即。性具十界離過絕非。性體堅凝清凈無染不生不滅常住不壞。性具十界亦然。性量豎窮橫遍無盡無盡無量無量。性具十界亦然。正報五陰同性體性量。清凈周遍依報國土亦然。此之三法亦名三諦。性體即中諦。性量即真諦。性具即俗諦。楞嚴云。如來藏妙明元心。非心非空。非地水火風。非眼耳鼻舌身意。非色聲香味觸法。非眼界乃至非意識界。非無明乃至非老死。非無明盡乃至非老死盡。非苦集滅道。非智非得。非檀那乃至非般剌若。非怛答阿羯。非阿羅訶。非三藐三菩。非常樂我凈。此即性量無相。是為真諦。如來藏元明心妙。即心即空。即地水火風。即六凡。即二乘。乃至即如來常樂我凈。此即性具十界。是為俗諦。如來藏妙明心元。離即離非。是即非即。此即性體統攝。是為中諦。又云如來藏性色真空。性空真色清凈本然周遍法界。地水火風空見識莫不如是。地水火風空
【現代漢語翻譯】 現代漢語譯本：邊。沒有邊際，心性也沒有邊際。無盡無盡，無量無量。性具指的是，此心性具足十法界（十法界：佛法界、菩薩法界、緣覺法界、聲聞法界、天法界、阿修羅法界、人法界、畜生法界、餓鬼法界、地獄法界）。這些是假名。還有正報，指的是佛的五陰乃至地獄的五陰。這是真實法。還有依報，指的是佛的國土乃至地獄的國土。爲了容易理解，所以作三種分別。領會其意即可。性具就是性體、性量。性體超越過失，斷絕相對，不是『即』。性具十界超越過失，斷絕相對。性體堅固凝定，清凈沒有污染，不生不滅，常住不壞。性具十界也是這樣。性量豎窮橫遍，無盡無盡，無量無量。性具十界也是這樣。正報五陰與性體、性量相同，清凈周遍，依報國土也是這樣。這三種法也叫做三諦。性體就是中諦，性量就是真諦，性具就是俗諦。《楞嚴經》說：『如來藏妙明元心，非心非空，非地水火風，非眼耳鼻舌身意，非色聲香味觸法，非眼界乃至非意識界，非無明乃至非老死，非無明盡乃至非老死盡，非苦集滅道，非智非得，非檀那乃至非般剌若（般若，智慧），非怛答阿羯（如來），非阿羅訶（阿羅漢），非三藐三菩（三藐三菩提，正等正覺），非常樂我凈。』這就是性量無相，是為真諦。如來藏元明心妙，即心即空，即地水火風，即六凡，即二乘，乃至即如來常樂我凈。這就是性具十界，是為俗諦。如來藏妙明心元，離『即』離『非』，是『即』非『即』，這就是性體統攝，是為中諦。又說如來藏性色真空，性空真色清凈本然周遍法界。地水火風空見識莫不如是。地水火風空
【English Translation】 English version: Edge. There is no edge, and the nature of mind is also without edge. Endless, endless, immeasurable, immeasurable. 'Nature-endowed' refers to this mind-nature fully possessing the Ten Dharma Realms (Ten Dharma Realms: Buddha Dharma Realm, Bodhisattva Dharma Realm, Pratyekabuddha Dharma Realm, Sravaka Dharma Realm, Deva Dharma Realm, Asura Dharma Realm, Human Dharma Realm, Animal Dharma Realm, Hungry Ghost Dharma Realm, Hell Dharma Realm). These are provisional names. There are also direct retributions, referring to the five skandhas of the Buddha down to the five skandhas of hell. This is real dharma. There are also circumstantial retributions, referring to the Buddha's land down to the hell's land. To make it easier to understand, three distinctions are made. Grasp the meaning. 'Nature-endowed' is the same as 'nature-essence' and 'nature-measure'. The nature-essence transcends faults, cuts off relativity, and is not 'is'. The nature-endowed ten realms transcend faults and cut off relativity. The nature-essence is firm and solid, pure and without defilement, unborn and undying, constant and indestructible. The nature-endowed ten realms are also like this. The nature-measure extends vertically to the end of time and horizontally to all places, endless, endless, immeasurable, immeasurable. The nature-endowed ten realms are also like this. The direct retribution of the five skandhas is the same as the nature-essence and nature-measure, pure and all-pervading, and the circumstantial retribution of the land is also like this. These three dharmas are also called the Three Truths. The nature-essence is the Middle Truth, the nature-measure is the Truth of Emptiness, and the nature-endowed is the Conventional Truth. The Shurangama Sutra says: 'The Tathagatagarbha (Tathagatagarbha, the womb of the Buddhas), the wonderful bright original mind, is neither mind nor emptiness, neither earth, water, fire, nor wind, neither eye, ear, nose, tongue, body, nor mind, neither form, sound, smell, taste, touch, nor dharma, neither the eye realm nor the mind-consciousness realm, neither ignorance nor old age and death, neither the end of ignorance nor the end of old age and death, neither suffering, accumulation, cessation, nor the path, neither wisdom nor attainment, neither dana (dana, generosity) nor prajna (prajna, wisdom), neither Tathagata (Tathagata, Thus Come One), neither Arhat (Arhat, one who is worthy), neither Samyak-sambuddha (Samyak-sambuddha, perfect enlightenment), neither constant, joyful, self, nor pure.' This is the nature-measure without form, and is the Truth of Emptiness. The Tathagatagarbha, the original bright and wonderful mind, is mind and emptiness, is earth, water, fire, and wind, is the six ordinary realms, is the two vehicles, and is the constant, joyful, self, and pure of the Tathagata. This is the nature-endowed ten realms, and is the Conventional Truth. The Tathagatagarbha, the wonderful bright mind-essence, is apart from 'is' and apart from 'is not', is 'is' and not 'is', this is the nature-essence encompassing all, and is the Middle Truth. It also says that the nature of the Tathagatagarbha is emptiness in form, and the true form in the nature of emptiness is pure, originally so, and pervades the Dharma Realm. Earth, water, fire, wind, space, perception, and consciousness are all like this. Earth, water, fire, wind, space
見識即性具也。清凈本然即性體也。周遍法界即性量也。又地水火風空清凈本然周遍法界。即依報國土性體性量也。見識清凈本然周遍法界。即正報五陰性體性量也。云何受無量名。此心性或名空如來藏。或名真如佛性。或名庵摩羅識。或名大圓鏡智。或名菩提涅槃。性體性量名空如來藏。即性具十界五陰國土名空如來藏。乃至性體性量名菩提涅槃。即性具十界五陰國土名菩提涅槃。故曰一真法性中具足十法界。依正本融通。生佛非殊致。問。一真法界為初心是後心是。若初心是應無七名。若後心是應無九界。初后俱墮。立義不成。答。此正顯初心。是以初心是。方有後心是。如果地依正融通色心不二。垂形九界方便度生。悉由證此因心所具。故曰諸佛果地融通。但證眾生理本。故得稱性施設無謀而應。不然何異小乘外道作意神通。故法智大師云。六即之義不專在佛。一切假實三乘人天。下至蛣蜣地獄色心。皆須六即辯其初后。所謂理蛣蜣乃至究竟蛣蜣以論十界。皆理性故。無非法界。一不可改。故名字去。不唯顯佛。九亦同彰。至於果成。十皆究竟。又後心是方顯初心是。由後心果地全證眾生理本。故果地七種名目悉是眾生性德美稱。但眾生在迷。性稱不顯。克論性德。豈可言無。初后俱善。立義成矣。
二
【現代漢語翻譯】 現代漢語譯本：見識就是性具（一切眾生本具的佛性）。清凈本然就是性體（佛性的本體）。周遍法界就是性量（佛性的作用範圍）。進一步說，地、水、火、風、空清凈本然周遍法界，這就是依報國土的性體性量。見識清凈本然周遍法界，這就是正報五陰的性體性量。為什麼說它有無量名呢？這個心性，有時叫做空如來藏（包含一切可能性的如來藏），有時叫做真如佛性（真實不變的佛性），有時叫做庵摩羅識（清凈的根本識），有時叫做大圓鏡智（如明鏡般照見一切的智慧），有時叫做菩提涅槃（覺悟和寂滅）。性體性量名為空如來藏，就是說性具十界五陰國土名為空如來藏。乃至性體性量名為菩提涅槃，就是說性具十界五陰國土名為菩提涅槃。所以說，一真法性中具足十法界，依報和正報本來就融通，眾生和佛並沒有本質上的區別。問：一真法界是初心還是後心？如果是初心，就不應該有七種名稱；如果是後心，就不應該有九界。這樣初后都落空，立論就不能成立。答：這正是爲了顯示初心。因為有了初心，才會有後心。比如果地依報和正報融通，色和心不二，佛垂示九界之形，方便度化眾生，都是因為證得了這個因心所具有的。所以說，諸佛果地融通，只是爲了證明眾生理本。所以才能稱性施設，不假思索而應驗。不然，和聲聞乘外道作意神通有什麼區別？所以法智大師說，六即（理即佛、名字即佛、觀行即佛、相似即佛、分證即佛、究竟即佛）的意義不只在於佛，一切假實三乘人天，下至蛣蜣（小蟲）地獄色心，都要用六即來辨別其初后。所謂理蛣蜣乃至究竟蛣蜣，用以論述十界，都是因為理性如此，沒有不是法界的。一真法界不可改變。所以名字去除，不只是彰顯佛，九界也同樣彰顯。至於果成，十界都達到究竟。而且後心成立，才能顯示初心成立。因為後心果地完全證得了眾生理本，所以果地的七種名目都是眾生性德的美稱。只是眾生在迷惑之中，性稱不顯。但從性德的本質來說，怎麼能說沒有呢？初后都很好，立論就成立了。 二
【English Translation】 English version: 'Awareness is inherent nature' (the Buddha-nature inherent in all beings). 'Pure and originally so' is the 'essence of nature' (the substance of Buddha-nature). 'Pervading the Dharma realm' is the 'scope of nature' (the range of Buddha-nature's function). Furthermore, earth, water, fire, wind, and space, being pure and originally so, pervade the Dharma realm; this is the essence and scope of the dependent realm (environment). Awareness, being pure and originally so, pervades the Dharma realm; this is the essence and scope of the five aggregates (form, feeling, perception, mental formations, and consciousness) of the retribution body (the body that experiences the results of karma). Why does it have countless names? This nature of mind is sometimes called 'Empty Tathagata-garbha' (the Tathagata-garbha containing all possibilities), sometimes called 'True Suchness Buddha-nature' (the true and unchanging Buddha-nature), sometimes called 'Amala-consciousness' (the pure fundamental consciousness), sometimes called 'Great Perfect Mirror Wisdom' (wisdom that reflects everything like a clear mirror), sometimes called 'Bodhi Nirvana' (enlightenment and extinction). The essence and scope of nature named 'Empty Tathagata-garbha' means that the inherent nature possessing the ten realms, five aggregates, and lands is named 'Empty Tathagata-garbha'. Even the essence and scope of nature named 'Bodhi Nirvana' means that the inherent nature possessing the ten realms, five aggregates, and lands is named 'Bodhi Nirvana'. Therefore, it is said that within the 'One True Dharma-nature' are fully contained the ten Dharma realms. The dependent and retribution realms are originally interconnected, and sentient beings and Buddhas are not essentially different. Question: Is the 'One True Dharma Realm' the initial mind or the subsequent mind? If it is the initial mind, there should not be seven names; if it is the subsequent mind, there should not be nine realms. Thus, both the initial and subsequent fall short, and the argument cannot be established. Answer: This precisely reveals the initial mind. It is because there is an initial mind that there is a subsequent mind. For example, in the fruition ground (the state of Buddhahood), the dependent and retribution realms are interconnected, and form and mind are not two. The Buddha manifests forms in the nine realms to expediently liberate sentient beings, all because of realizing what is inherent in this causal mind. Therefore, it is said that the Buddhas' fruition ground is interconnected, simply proving the fundamental nature of sentient beings. Thus, they can act in accordance with nature, responding without deliberation. Otherwise, how would they differ from the intentional supernormal powers of the Sravakas (hearers) and externalists? Therefore, Dharma Master Zhiyi said that the meaning of the Six Identities (Identity in Principle, Identity in Name, Identity in Practice, Identity in Resemblance, Identity in Partial Realization, Identity in Ultimate Realization) is not limited to Buddhas. All provisional and real beings in the Three Vehicles, humans and devas, down to dung beetles and hell beings, form and mind, must use the Six Identities to distinguish their beginning and end. The so-called 'Identity in Principle of a dung beetle' up to 'Ultimate Identity of a dung beetle' are used to discuss the ten realms, all because of the nature of reason, and there is nothing that is not the Dharma realm. The One True Dharma Realm cannot be changed. Therefore, the removal of names does not only reveal the Buddha, but also equally reveals the nine realms. As for the attainment of fruition, all ten realms reach ultimate realization. Moreover, the establishment of the subsequent mind shows the establishment of the initial mind. Because the subsequent mind, in the fruition ground, fully realizes the fundamental nature of sentient beings, the seven names of the fruition ground are all beautiful names for the inherent virtues of sentient beings. However, sentient beings are deluded, and the names of nature are not manifest. But in terms of the essence of inherent virtue, how can it be said that it does not exist? Both the initial and subsequent are good, and the argument is established. Two
身土緣起門
一真法界性。不變能隨緣。三身及四土。悉由心變起。
論曰。一真法界性。即前文所明性體性量性具也。教中說真如不變隨緣隨緣不變者。正由性體性量即性具故。晉譯華嚴云。能隨染凈緣。具造十法界。謂真如性中所具九法界。能隨染緣造事中九法界。真如性中所具佛法界。能隨凈緣造事中佛法界。性若不具。何所稱能。並由理具。方有事用。此之謂也。是知事中十法界。三身四土。悉由真如隨緣變造。既曰真如不變隨緣隨緣不變。則事中染凈身土當體即真。無絲毫可加損者。楞嚴。見(八識見分)與見緣(八識相分。見相二分皆依他起性)並所想相(此不了依他而起遍計)。如虛空華。本無所有。此見及緣。元是菩提妙凈明體是也。若然則娑婆極樂此世眾生當生九品。彌陀已成吾心當果。悉由心性之所變造。心具而造豈分能所。即心是佛即佛是心。即心是土即土是心。即心是果即果是心。能造因緣及所造法。當處皆是心性。故明此宗而求生樂土者。乃生與無生兩冥之至道也。
三心土相即門
西方安樂土。去此十萬億。與我介爾心。初無彼此異。論曰。彌陀經。從是西方過十萬億佛土。有世界名曰極樂。百億日月須彌大海及鐵圍山名一佛土。一土已自廣大況億佛土。乎況
十萬億乎。是則極樂去此甚遠。博地凡夫唸佛求生彈指即到者。由生吾心所具之佛土也。凡夫唸佛剎那之心至微至劣故稱介爾。十萬億土居凡夫介爾之心。即心是土即土是心。故曰初無彼此異。問。介爾之心居於方寸。何能包許遠佛土。答。介爾之心。昧者謂內。達人大觀。真妄無在。蓋此妄心全性而起。性無在心亦無在。性如大海心似浮漚。全海為漚漚還匝海。蓋真如不變隨緣。而隨緣端即不變。既隨緣不變。豈以真妄而分大小哉。
四生佛不二門
阿彌與凡夫。迷悟雖有殊。佛心眾生心。究竟無有二。論曰。阿彌陀佛果人也。成就三身．四智．十力．四無所畏．十八不共等功德。凡夫因人也。具無量恒沙煩惱。造無量恒沙業系。當受無量恒沙生死。迷悟之相譬彼雲泥。而言究竟無二者。謂據相則不二而二。約性則二而不二。蓋諸佛乃悟眾生心內諸佛。眾生乃迷諸佛心內眾生。悟者悟眾生本具性體性量性具也。迷者迷諸佛所證性體性量性具也。心性之妙豈受其迷。迷而不迷斯言有在。故眾生本有性體即諸佛所證法身。性量即報身。性具即應身。四智．十力．四無所畏．十八不共等功德會合可知。古德云。諸佛心內眾生塵塵極樂。眾生心內諸佛唸唸證真。故彌陀即我心。我心即彌陀。未舉念時早已成就。
【現代漢語翻譯】 現代漢語譯本 十萬億嗎？這樣說來，極樂世界距離這裡非常遙遠了。但是博地凡夫（指根基淺薄的凡夫）唸佛求生，彈指之間就能到達，是因為極樂凈土存在於我們心中。凡夫唸佛的剎那之心，極其微小和低劣，所以稱為『介爾』（極小）。十萬億佛土存在於凡夫這極小的心中，即心是土，即土是心。所以說最初沒有彼此的差異。問：這極小的心存在於方寸之間，怎麼能容納如此遙遠的佛土呢？答：這極小的心，迷惑的人認為它在內，通達的人用宏大的視角來看，真和妄沒有固定的處所。因為這妄心完全由自性而生起，自性無處不在，心也無處不在。自性如同大海，心如同漂浮的水泡。整個大海都是水泡的組成部分，水泡也遍佈整個大海。這是真如（事物的本性）不變隨緣，而隨緣本身就是不變。既然是隨緣不變，怎麼能用真妄來區分大小呢？
四生佛不二門
阿彌陀佛與凡夫，雖然在迷惑和覺悟上有差別，但是佛心和眾生心，究竟是沒有二致的。《論》中說：阿彌陀佛是果位上的人，成就了法身、報身、應身三身，大圓鏡智、妙觀察智、平等性智、成所作智四智，十力，四無所畏，十八不共法等功德。凡夫是因位上的人，具有無量恒河沙數的煩惱，造作無量恒河沙數的業，應當承受無量恒河沙數的生死輪迴。迷惑和覺悟的差別就像雲和泥一樣懸殊。說究竟沒有二致，是指從現象上看是不二而二，從本性上看是二而不二。諸佛是覺悟了眾生心中本有的諸佛，眾生是迷惑了諸佛心中所證悟的眾生。覺悟的人覺悟了眾生本具的自性本體、自性功用、自性具備。迷惑的人迷惑了諸佛所證悟的自性本體、自性功用、自性具備。心性的奧妙怎麼會受到迷惑的影響呢？迷惑而不迷惑，這句話是有道理的。所以眾生本有的自性本體就是諸佛所證悟的法身，自性功用就是報身，自性具備就是應身。四智、十力、四無所畏、十八不共法等功德，融會貫通后自然可以明白。古德說：諸佛心內的眾生，每個微塵都是極樂世界；眾生心內的諸佛，每個念頭都在證悟真如。所以阿彌陀佛就是我的心，我的心就是阿彌陀佛。在沒有生起念頭的時候，就已經成就了。
【English Translation】 English version Is it ten trillion? In that case, Sukhavati (the Pure Land of Amitabha) is very far from here. However, ordinary beings (referring to those with shallow roots) who recite the Buddha's name seeking rebirth there can arrive in the snap of a finger, because the Pure Land exists within our own minds. The moment of an ordinary being's mind when reciting the Buddha's name is extremely small and inferior, so it is called 'jie er' (extremely small). The ten trillion Buddha lands exist within the ordinary being's extremely small mind, meaning the mind is the land, and the land is the mind. Therefore, it is said that initially there is no difference between them. Question: This extremely small mind exists within a square inch; how can it contain such a distant Buddha land? Answer: This extremely small mind, those who are deluded think it is inside, those who are enlightened view it from a grand perspective, truth and falsehood have no fixed place. Because this deluded mind arises entirely from self-nature, self-nature is everywhere, and the mind is also everywhere. Self-nature is like the great ocean, the mind is like a floating bubble. The entire ocean is composed of bubbles, and the bubbles also cover the entire ocean. This is True Thusness (the nature of things) unchanging while adapting to conditions, and adapting to conditions is itself unchanging. Since it is unchanging while adapting to conditions, how can we distinguish size based on truth and falsehood?
The Non-Duality of the Four Classes of Beings and Buddhas
Although Amitabha Buddha and ordinary beings differ in delusion and enlightenment, the Buddha-mind and the sentient being's mind are ultimately not two. The Treatise says: Amitabha Buddha is a person at the fruition stage, having achieved the three bodies (Dharmakaya, Sambhogakaya, Nirmanakaya), the four wisdoms (Great Perfect Mirror Wisdom, Wonderful Observing Wisdom, Equality Wisdom, Accomplishing Wisdom), the ten powers, the four fearlessnesses, the eighteen unshared qualities, and other merits. Ordinary beings are people at the causal stage, possessing countless Ganges-sand-like afflictions, creating countless Ganges-sand-like karmic bonds, and destined to undergo countless Ganges-sand-like cycles of birth and death. The difference between delusion and enlightenment is as vast as the difference between clouds and mud. To say that ultimately there is no difference means that from the perspective of phenomena, it is non-dual yet dual, and from the perspective of essence, it is dual yet non-dual. The Buddhas are those who have awakened to the Buddhas inherent in the minds of sentient beings, and sentient beings are those who are deluded about the sentient beings realized in the minds of the Buddhas. Those who are enlightened are enlightened to the inherent self-nature, self-nature function, and self-nature provision of sentient beings. Those who are deluded are deluded about the self-nature, self-nature function, and self-nature provision realized by the Buddhas. How can the mystery of mind-nature be affected by delusion? Delusion without delusion, there is reason in this statement. Therefore, the inherent self-nature of sentient beings is the Dharmakaya realized by the Buddhas, the self-nature function is the Sambhogakaya, and the self-nature provision is the Nirmanakaya. The four wisdoms, ten powers, four fearlessnesses, eighteen unshared qualities, and other merits can be understood naturally after thorough comprehension. An ancient master said: The sentient beings within the minds of the Buddhas, every dust mote is Sukhavati; the Buddhas within the minds of sentient beings, every thought is realizing True Thusness. Therefore, Amitabha is my mind, and my mind is Amitabha. It is already accomplished before a thought arises.
才舉心念即便圓成。感應道交為有此理。故唸佛人功不唐捐。
五法界爲念門
法界圓融體。作我一念心。故我念佛心。全體是法界。
論曰。行者稱佛名。作佛觀行。主伴依正余觀。修三種凈業。一心不亂。散心稱名。以至見思浩浩恒沙煩惱。凡此有心皆由真如不變隨緣而作。全體即法界。故法智大師云。法界圓融不思議體。作我一念之心。亦復舉體作生作佛作依作正。若然者。余心尚是。況唸佛心乎。是故唸佛之時。此心便是圓融清凈寶覺。以此妙心念彼阿彌。則彼三身何身不念。求彼四土何土不生。但隨功行淺深。品位高下耳。問。余心是法界。何必唸佛。答。余心是而逆。唸佛是而順。以順翻逆。故須唸佛。非法界有異也。
六境觀相吞門
十六等諸境。事理兩種觀。彼此互相吞。如因陀羅網。
論曰。境觀相吞者。事事無礙也。事事所以無礙者。由法界圓融不思議體作我一念之心。亦復舉體作生作佛作依作正。既皆全體而作。有何一法不即法界。故曰一塵法界不小。剎海法界不大。多亦法界。少亦法界。是以西方十六諸境。吾心事理二觀。一一無非法界全體。如帝釋宮中因陀羅網。雖彼此各是一珠而影入眾珠。雖影入眾珠而東西照用有別。境觀亦然。以境為事則觀為
【現代漢語翻譯】 現代漢語譯本：只要心中產生念頭，功德就已經圓滿成就。感應道交（gan ying dao jiao，相互感應和交融）就是這個道理。所以唸佛的人的功德不會白費。
五法界爲念門
法界圓融的本體，就是我當下的一念心。所以，我念佛的心，全體就是法界。
論述：修行者稱念佛的名號，進行觀佛的修行，包括主伴依正（zhu ban yi zheng，主要和輔助的，依靠和正確的）等各種觀想，修習三種清凈的行業，達到一心不亂或散心稱名。乃至見思煩惱（jian si fan nao，見解和思慮上的煩惱）如恒河沙數般眾多，所有這些有心的行為，都是由真如（zhen ru，事物的本真如實的狀態）不變隨緣而產生的，全體就是法界。所以法智大師說：『法界圓融不可思議的本體，就是我當下的一念心，也完全體現為成凡夫，成佛，所依，所正。』如果這樣，其他的心念尚且如此，更何況是念佛的心呢？因此，唸佛的時候，這顆心就是圓融清凈的寶覺（bao jue，珍貴的覺悟）。用這種微妙的心念彼阿彌陀佛（Amitabha，阿彌陀佛），那麼阿彌陀佛的三身（san shen，法身、報身、應身）哪一身沒有唸到？求生阿彌陀佛的四土（si tu，常寂光土、實報莊嚴土、方便有餘土、凡聖同居土）哪一土不能往生？只是隨著功行深淺，品位高低不同罷了。』 問：『其他的心念也是法界，為什麼一定要念佛呢？』 答：『其他的心念是法界，但是是逆向的；唸佛也是法界，但是是順向的。用順向來翻轉逆向，所以需要念佛。並不是法界有什麼不同。』
六境觀相吞門
十六觀等各種境界，有事和理兩種觀想。彼此互相吞沒，就像因陀羅網（yin tuo luo wang，帝釋天的宮殿上的珠網）一樣。
論述：境和觀互相吞沒，就是事事無礙（shi shi wu ai，一切事物之間沒有障礙）。事事之所以沒有障礙，是因為法界圓融不可思議的本體，就是我當下的一念心，也完全體現為成凡夫，成佛，所依，所正。既然都是全體而生，有什麼一法不是法界的全體呢？所以說一塵（yi chen，一粒微塵）就是法界，並不小；剎海（cha hai，無量佛土）就是法界，並不大；多也是法界，少也是法界。因此，西方極樂世界的十六種境界，我的心所產生的的事和理兩種觀想，沒有一樣不是法界的全體。就像帝釋天宮中的因陀羅網，雖然彼此各是一顆珠子，但是影子映入所有的珠子中；雖然影子映入所有的珠子中，但是東西的照用各有區別。境界和觀想也是這樣。以境界為事，那麼觀想就為
【English Translation】 English version: The moment a thought arises in the mind, merit is perfected. The principle of 'gan ying dao jiao' (感應道交, mutual response and interpenetration) explains this. Therefore, the merit of those who recite the Buddha's name is never in vain.
The Five Dharmadhatus as the Gate of Mindfulness
The perfectly integrated essence of the Dharmadhatu is my single thought. Therefore, my mind of reciting the Buddha's name is entirely the Dharmadhatu.
Commentary: Practitioners recite the Buddha's name and engage in Buddha contemplation, including various contemplations such as principal and subordinate, reliance and correctness, and cultivate the three pure karmas, achieving single-mindedness or reciting the name with a scattered mind. Even the afflictions of views and thoughts (jian si fan nao, 見思煩惱) are as numerous as the sands of the Ganges River. All these mindful actions arise from the unchanging yet adaptable nature of True Thusness (zhen ru, 真如), and the entirety is the Dharmadhatu. Therefore, Great Master Fazhi said: 'The inconceivable essence of the perfectly integrated Dharmadhatu is my single thought, and it also fully manifests as becoming a common being, becoming a Buddha, that which is relied upon, and that which is correct.' If this is the case, other thoughts are like this, how much more so is the mind of reciting the Buddha's name? Therefore, when reciting the Buddha's name, this mind is the perfectly integrated, pure, and precious awareness (bao jue, 寶覺). Using this wonderful mind to recite Amitabha (Amitabha, 阿彌陀佛), then which of Amitabha's three bodies (san shen, 三身 - Dharmakaya, Sambhogakaya, Nirmanakaya) is not recited? Seeking rebirth in which of Amitabha's four lands (si tu, 四土 - Eternal Tranquility Light Land, Land of Actual Reward and Adornment, Land of Expedient Remainder, Land of Coexistence of Saints and Ordinary Beings) is impossible? It simply depends on the depth of merit and practice, and the level of rank.' Question: 'Other thoughts are also the Dharmadhatu, why is it necessary to recite the Buddha's name?' Answer: 'Other thoughts are the Dharmadhatu, but they are in reverse; reciting the Buddha's name is also the Dharmadhatu, but it is in accordance. Using accordance to reverse the reverse, therefore it is necessary to recite the Buddha's name. It is not that the Dharmadhatu is different.'
The Gate of Mutual Absorption of the Six Objects of Observation
The sixteen contemplations and various realms have two types of observation: phenomenal and noumenal. They mutually absorb each other, like the Indra's net (yin tuo luo wang, 因陀羅網, the jeweled net in Indra's palace).
Commentary: The mutual absorption of realms and observations is the unobstructedness of all things (shi shi wu ai, 事事無礙). The reason why all things are unobstructed is because the inconceivable essence of the perfectly integrated Dharmadhatu is my single thought, and it also fully manifests as becoming a common being, becoming a Buddha, that which is relied upon, and that which is correct. Since all arise from the entirety, what single dharma is not the entirety of the Dharmadhatu? Therefore, it is said that a single dust (yi chen, 一塵) is the Dharmadhatu, and it is not small; a sea of lands (cha hai, 剎海) is the Dharmadhatu, and it is not large; much is also the Dharmadhatu, and little is also the Dharmadhatu. Therefore, the sixteen realms of the Western Pure Land, the two types of observation, phenomenal and noumenal, arising from my mind, none are not the entirety of the Dharmadhatu. Like the Indra's net in the palace of Indra, although each is a single jewel, the reflections enter all the jewels; although the reflections enter all the jewels, the functions of east and west are different. Realms and observations are also like this. If the realm is taken as phenomenal, then the observation is
理。理能包事是為觀吞境。以觀為事則境為理。理能包事是為境吞觀。若觀若境。或一為事余為理。或一為理余為事。彼此互各相吞。故如因陀羅網。若然者。我作觀時。西方依正已在我觀內。我今身心已在依正之中。了此而求生安養。可謂雁過長空影沉寒水。雁絕遺蹤之意。水無留影之心。
七三觀法爾門
能觀為三觀。所觀即三諦。全性以起修。故稱為法爾。論曰。三諦者真俗中也。三觀者空假中也。忘情絕解莫尚乎真。隨緣應用莫尚乎俗。融通空有莫尚乎中。虛靈不昧。吾心自空也。物來斯應。吾心自有也。空有相即。吾心自中也。此性也。非修也。三諦也。非三觀也。修之者稱性照了也。體達此心空洞無物謂之空。照了此性具足萬法謂之假。融通二邊不一不異謂之中。然則即虛靈而應物也。即應物而虛靈也。空即假中也。假即空中也。中即空假也。是稱性而修也。絕待而照也。不思議之三觀也。首楞大定之司南也。別論如此。若總論者。或以吾心虛靈為空。以所觀萬物為假。以心境不二為中。物吾心之物也。何假而不空。心萬物之心也。何空而不假。即心即物即物即心。何中而不空假。是以觀極樂依正。以吾心一觀之三觀。照彼一境之三諦。無不可者。以吾三觀之一心。照彼三諦之一境。亦無不
【現代漢語翻譯】 現代漢語譯本：理，理能包含事，這叫做觀吞境（以觀照吞沒境界）。以觀照作為事，那麼境界就成為理。理能包含事，這叫做境吞觀（以境界吞沒觀照）。無論是觀還是境，或者其中一個作為事，其餘的作為理；或者其中一個作為理，其餘的作為事。彼此互相吞沒。所以就像因陀羅網（帝釋天宮殿上的珠網，比喻事物之間相互聯繫、重重無盡）。如果這樣，我作觀的時候，西方極樂世界的依報和正報已經在我觀照之內。我現在的身心已經在依報和正報之中。瞭解這個道理再去求生安養（西方極樂世界），可以說是雁過長空，影子沉入寒水。雁沒有留下痕跡的意思，水也沒有留下影子的心思。
七、三觀法爾門
能觀的是三觀（空觀、假觀、中觀），所觀的是三諦（真諦、俗諦、中諦）。完全依本性而起修，所以稱為法爾（自然而然）。《論》中說：三諦就是真、俗、中。三觀就是空、假、中。忘卻情感，斷絕理解，沒有比真更重要的了。隨順因緣，應用萬物，沒有比俗更重要的了。融通空有，沒有比中更重要的了。虛靈而不昏昧，是吾心本自空寂。事物來了就應答，是吾心本自有。空有相互即是，是吾心本自中道。這是本性，不是修來的。這是三諦，不是三觀。修習的人是稱合本性而照見明瞭。體會到此心空洞無物，叫做空。照見明瞭此性具足萬法，叫做假。融通二邊，不一不異，叫做中。那麼就是即虛靈而應物，即應物而虛靈。空即是假中，假即是空，中即是空假。這是稱合本性而修，斷絕對待而照見。是不可思議的三觀。是首楞嚴大定（一種高級禪定）的指南。分別來說是這樣。如果總的來說，或者以吾心虛靈作為空，以所觀萬物作為假，以心境不二作為中。物是吾心之物，為何假而不空？心是萬物之心，為何空而不假？即心即物，即物即心，為何中而不空假？因此觀想極樂世界的依報和正報，以吾心一觀的三觀，照見彼一境的三諦，沒有不可以的。以吾三觀的一心，照見彼三諦的一境，也沒有不
【English Translation】 English version: Principle. Principle can encompass phenomena, this is called 'Contemplation swallowing the realm' (觀吞境, Guān tūn jìng). Taking contemplation as phenomena, then the realm becomes principle. Principle can encompass phenomena, this is called 'Realm swallowing contemplation' (境吞觀, Jìng tūn guān). Whether it is contemplation or realm, one may be phenomena while the other is principle, or one may be principle while the other is phenomena. They mutually swallow each other. Therefore, it is like the Indra's net (因陀羅網, Yīntuóluó wǎng, the net of jewels in Indra's palace, symbolizing the interconnectedness and infinite reflections of all things). If so, when I contemplate, the Adornments and Proper Rewards (依正, Yīzhèng) of the Western Pure Land are already within my contemplation. My current body and mind are already within the Adornments and Proper Rewards. Understanding this and then seeking rebirth in the Land of Peace and Nourishment (安養, Ānyǎng, another name for the Western Pure Land) is like a wild goose flying across the sky, its shadow sinking into the cold water. The goose leaves no trace, and the water has no intention of retaining the shadow.
- The Dharma-Nature Gate of the Three Contemplations (三觀法爾門, Sān guān fǎ'ěr mén)
That which contemplates is the Three Contemplations (三觀, Sān guān: emptiness, provisional existence, and the middle way), and that which is contemplated is the Three Truths (三諦, Sān dì: truth of suffering, truth of accumulation, truth of cessation). Fully arising from inherent nature to cultivate, therefore it is called Dharma-Nature (法爾, Fǎ'ěr, natural and spontaneous). The Treatise says: The Three Truths are the True, the Conventional, and the Middle. The Three Contemplations are Emptiness, Provisional Existence, and the Middle. Forgetting emotions and severing understanding, nothing surpasses the True. Following conditions and applying functions, nothing surpasses the Conventional. Harmonizing emptiness and existence, nothing surpasses the Middle. Vacuous and luminous without obscurity, our mind is inherently empty. When things come, it responds, our mind inherently exists. Emptiness and existence are mutually identical, our mind is inherently the Middle Way. This is nature, not cultivation. These are the Three Truths, not the Three Contemplations. Those who cultivate accord with nature to illuminate and understand. Realizing this mind is empty and without substance is called Emptiness. Illuminating and understanding this nature is complete with myriad dharmas is called Provisional Existence. Harmonizing the two extremes, neither one nor different, is called the Middle. Then it is responding to things while being vacuous and luminous, and being vacuous and luminous while responding to things. Emptiness is identical to Provisional Existence and the Middle, Provisional Existence is identical to Emptiness, and the Middle is identical to Emptiness and Provisional Existence. This is cultivating in accordance with nature, and illuminating without dependence. It is the inconceivable Three Contemplations. It is the compass of the Shurangama Samadhi (首楞嚴大定, Shǒuléngyán dàdìng, a profound state of meditative concentration). This is the separate explanation. If we speak generally, we may take the vacuous and luminous nature of our mind as Emptiness, the myriad things contemplated as Provisional Existence, and the non-duality of mind and realm as the Middle. Things are things of our mind, why are they provisionally existent and not empty? Mind is the mind of myriad things, why is it empty and not provisionally existent? Mind is identical to things, and things are identical to mind, why is the Middle not empty and provisionally existent? Therefore, contemplating the Adornments and Proper Rewards of the Land of Ultimate Bliss, using the Three Contemplations of our one mind to illuminate the Three Truths of that one realm, there is nothing that is not possible. Using the one mind of our Three Contemplations to illuminate the one realm of the Three Truths, there is also nothing that is not
可者。虎溪大師云。境為妙假。觀為空。境觀雙忘即是中。忘照何嘗有先後。一心融絕了無蹤。尚何三觀之不法爾乎。
八感應任運門
我心感諸佛。彌陀即懸應。天性自相關。如磁石吸針。
論曰。諸佛眾生同一覺源。迷悟雖殊理常平等。故曰諸佛是眾生心內諸佛。眾生是諸佛心內眾生。跡此而言。諸佛眾生心精無時而不通㳷。但諸佛無時不欲度生。眾生唸唸與之迷背。故云一人專憶一人專忘。若逢不逢若見非見。然眾生心憶佛唸佛。現前當來必定見佛。去佛不遠。正由一理平等天性相關。故得任運㧞苦與樂。況無量壽佛因中所發四十八愿。誓取極樂攝受有情。今道果久成僧那久滿。凡百眾生弗憂佛不來應。但當深信憶念數數發願愿生西方。如磁石與針任運吸取。然磁能吸鐵不能吸銅。針能合磁不能合玉。猶佛能度有緣不能度無緣。眾生易感彌陀不易感諸佛。豈非生佛誓願相關者乎。求生凈土者。信願行缺一不可。
九彼此恒一門
若人臨終時。能不失正念。或見光見華。已受寶池生。
論曰。往生傳。張抗為翰林學士。課大悲咒十萬遍愿生西方。一日寢疾唯唸佛號。忽謂家人曰。西方凈土秪在堂屋西邊。阿彌陀佛坐蓮花上。翁兒在花池金沙上禮拜嬉戲。良久唸佛而化。翁兒
【現代漢語翻譯】 可者，虎溪大師說：『境為妙假，觀為空，境觀雙忘即是中。忘照何嘗有先後，一心融絕了無蹤。』尚且何來三觀（空觀、假觀、中觀）不合法度呢？
八、感應任運門
我心感應諸佛，阿彌陀佛（Amitabha）立即應現。這是天性自然相關，如同磁石吸引鐵針。
論曰：諸佛與眾生本同一覺悟之源，雖然迷與悟不同，但理體常是平等。所以說諸佛是眾生心內的諸佛，眾生是諸佛心內的眾生。由此而言，諸佛與眾生的心精妙相通，無時不然。只是諸佛無時無刻不想度化眾生，而眾生唸唸與之迷惑背離。所以說一人專心憶念，一人專心遺忘，這樣若逢不逢，若見非見。然而眾生心憶佛唸佛，現在和將來必定見佛，離佛不遠。正是由於一理平等，天性相關，所以才能任運地拔除痛苦，給予快樂。更何況無量壽佛（Amitayus Buddha）因地中所發的四十八大愿，誓願要攝取極樂世界，救度有情眾生。如今道果早已成就，誓願早已圓滿。凡是眾生不必擔憂佛不來應，只要深信憶念，時常發願，愿生西方極樂世界，就像磁石與鐵針，自然吸取。然而磁石能吸鐵，不能吸銅；鐵針能合磁，不能合玉。好比佛能度化有緣之人，不能度化無緣之人。眾生容易感應阿彌陀佛，卻不容易感應其他諸佛，難道不是因為生佛之間的誓願相關嗎？求生凈土的人，信、愿、行三者缺一不可。
九、彼此恒一門
如果有人臨終時，能夠不失去正念，或者見到光明，見到蓮花，就已經在寶池中化生了。
論曰：《往生傳》記載，張抗為翰林學士，持誦大悲咒十萬遍，發願往生西方極樂世界。一日生病，唯唸佛號。忽然對家人說：『西方凈土就在堂屋西邊，阿彌陀佛坐在蓮花上，我的兒子在花池金沙上禮拜嬉戲。』良久，唸佛而逝。他的兒子
【English Translation】 Furthermore, Great Master Huxi said, 'The realm is wonderfully provisional, observation is emptiness, the dual forgetting of realm and observation is the Middle Way. In forgetting and illuminating, how can there be a before and after? When the one mind is completely merged, there is no trace.' How then can the Three Contemplations (emptiness, provisional existence, and the Middle Way) not be in accordance with the Dharma?
Eight, The Gate of Spontaneous Response
My mind senses all Buddhas, Amitabha (Amitabha) immediately responds. This is a natural connection, like a magnet attracting a needle.
Treatise: All Buddhas and sentient beings share the same source of awakening. Although delusion and enlightenment differ, the principle is always equal. Therefore, it is said that the Buddhas are the Buddhas within the minds of sentient beings, and sentient beings are the sentient beings within the minds of the Buddhas. From this perspective, the minds of Buddhas and sentient beings are always subtly connected. However, Buddhas always desire to liberate sentient beings, while sentient beings are constantly deluded and turn away from them. Therefore, it is said that one person single-mindedly remembers, while the other single-mindedly forgets, so they may or may not meet, may or may not see. However, if sentient beings remember the Buddha and recite the Buddha's name, they will surely see the Buddha in the present and future, not far from the Buddha. It is precisely because of the equality of principle and the natural connection that they can spontaneously remove suffering and give joy. Moreover, Amitayus Buddha's (Amitayus Buddha) forty-eight great vows made in his causal stage vowed to take the Land of Ultimate Bliss and save sentient beings. Now the fruit of the path has long been achieved, and the vows have long been fulfilled. All sentient beings need not worry that the Buddha will not respond, but should deeply believe, remember, and frequently make vows to be born in the Western Pure Land, just like a magnet and a needle, naturally attracting each other. However, a magnet can attract iron but not copper; a needle can join with a magnet but not with jade. It is like the Buddha can liberate those with affinity but not those without affinity. Sentient beings easily sense Amitabha Buddha but not easily sense other Buddhas. Is it not because of the vows between the Buddha and sentient beings?
Nine, The Gate of Mutual Constancy
If a person, at the time of death, can maintain right mindfulness, or see light, see lotuses, they have already been born in the jeweled pond.
Treatise: The Biographies of Rebirth records that Zhang Kang was a Hanlin Academician who recited the Great Compassion Mantra ten thousand times, vowing to be born in the Western Pure Land. One day he fell ill and only recited the Buddha's name. Suddenly, he said to his family, 'The Western Pure Land is just west of the hall, Amitabha Buddha is sitting on a lotus flower, and my son is worshiping and playing on the golden sands of the lotus pond.' After a long time, he passed away reciting the Buddha's name. His son
。抗之孫也。蓋西方極樂世界乃吾心之一土耳。娑婆世界亦吾心之一土耳。約土有十萬億彼此之異。約心而觀原無遠近。眾生自受生來。為五陰區局真性。不契心源。唸佛之人果報成熟。將舍現陰趣生陰時。凈土蓮華忽然在前。唯心境界非有去來彼此之相。故楞嚴云。臨命終時未舍暖觸。一生善惡俱時頓現。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。法智師云。垂終自見坐金蓮。身已是彼國生陰。亦此意也。
十現未互在門
行者今唸佛。功德不唐捐。因中已有果。如蓮華開敷。論曰。圓頓教人頓悟心性無修而修。修彼樂邦。性中所具極樂。由修顯發。而此心性豎貫三際。橫裹十虛。佛法生法正法依法因法果法一念圓成。是以唸佛名為全性起修。全修在性。全性起修雖名為因。全修在性因中有果。以所具因法與所具果法同居一性。心性融通無法不攝。如蓮花開敷花中有果。況此心常住。無生滅去來。即今唸佛之心便是當來華池受生時。故初發心人。極樂寶池已萌蓮種。若精進不退。日益生長華漸開敷。隨其功德大小煒燁。其或懈退悔雜日漸憔悴。若能自新華復鮮麗。其或不然。芽焦種敗。且此蓮華。人誰種植。現未互在。斯言有歸也。
凈土生無生論
【現代漢語翻譯】 現代漢語譯本：抗之孫這樣認為。西方極樂世界實際上是我們內心的一片凈土。娑婆世界也是我們內心的一片凈土。如果從地域上說，兩者之間有十萬億的差別。但如果從心性上來看，原本就沒有遠近之分。眾生自從出生以來，就被五陰（色、受、想、行、識）所侷限，真正的本性無法與心源相契合。唸佛的人，如果善業果報成熟，在將要捨棄現世的五陰，進入來世的五陰時，凈土的蓮花會忽然出現在眼前。這完全是唯心的境界，沒有來去彼此的相狀。《楞嚴經》中說：『臨命終時，還沒有捨棄暖觸，一生所做的善事惡事，同時全部顯現出來。如果只有純粹的意念，必定飛昇到天上。如果在飛昇的意念中，兼具福德和智慧，以及清凈的願力，自然心開意解，見到十方諸佛和一切凈土，隨自己的願望往生。』法智法師說：『臨終時自己看見坐在金蓮花上，身體已經是在彼國受生的五陰。』也是這個意思。 行者現在念佛，功德不會白白浪費。在因地中已經有了果。就像蓮花開放一樣。《論》中說：圓頓教法教人頓悟心性，無修而修，修彼極樂世界，本性中所具有的極樂，通過修行而顯發出來。而這心性，豎向貫穿過去、現在、未來三世，橫向包裹十方虛空。佛法、生法、正法、依法、因法、果法，在一念之間圓滿成就。因此，唸佛被稱為全性起修，全修在性。全性起修雖然名為因，全修在性，因中就有果。因為所具有的因法和所具有的果法，同居於一個自性之中。心性融通，沒有哪種法不能攝入。就像蓮花開放，花中就有果實。況且這心性常住不變，沒有生滅來去。現在念佛的心，就是將來在華池中受生的時候。所以，初發心的人，在極樂世界的寶池中，已經萌生了蓮花的種子。如果精進不退，日益生長，蓮花會逐漸開放，隨著功德的大小而光彩照耀。如果懈怠退縮，心懷雜念，蓮花會日漸憔悴。如果能夠改過自新，蓮花又會變得鮮艷美麗。如果不能這樣，蓮花的芽就會焦枯，種子就會敗壞。而且這蓮花，是誰種植的呢？現和未互相存在，這句話是有歸宿的。 《凈土生無生論》
【English Translation】 English version: Kang Zhi's grandson thought this way. The Western Pure Land of Ultimate Bliss is actually a pure land in our hearts. The Saha World (娑婆世界, the world we live in) is also a pure land in our hearts. If viewed from a geographical perspective, there is a difference of one hundred trillion between the two. But if viewed from the perspective of the mind-nature, there is originally no distinction between near and far. Since sentient beings are born, they have been limited by the five skandhas (五陰, form, feeling, perception, volition, and consciousness), and their true nature cannot be in harmony with the source of the mind. If the good karma of those who recite the Buddha's name matures, when they are about to abandon the five skandhas of this life and enter the five skandhas of the next life, the lotus flower of the Pure Land will suddenly appear before their eyes. This is entirely a manifestation of the mind-only realm, without the appearance of coming and going or of here and there. The Shurangama Sutra (楞嚴經) says: 'At the time of death, before the warmth has been abandoned, all the good and evil deeds done in one's life will appear simultaneously. If there is only pure thought, one will surely ascend to the heavens. If, in the thought of ascending, one also possesses blessings and wisdom, as well as pure vows, one's mind will naturally open and understand, and one will see the Buddhas of the ten directions and all the Pure Lands, and be reborn according to one's wishes.' Dharma Master Fazhi (法智法師) said: 'At the time of death, one sees oneself sitting on a golden lotus flower, and one's body is already the five skandhas of being born in that country.' This is also the meaning. Practitioners who recite the Buddha's name now will not have their merits wasted. The fruit is already present in the cause. It is like a lotus flower blooming. The Treatise says: The perfect and sudden teaching teaches people to suddenly awaken to the mind-nature, cultivating without cultivation, cultivating that Land of Ultimate Bliss (極樂世界), the ultimate bliss inherent in the nature, revealed through cultivation. And this mind-nature vertically penetrates the three periods of time (past, present, and future), and horizontally encompasses the ten directions of space. The Buddha Dharma, the Dharma of birth, the Right Dharma, the Dharma of reliance, the Dharma of cause, and the Dharma of effect are all perfectly accomplished in a single thought. Therefore, reciting the Buddha's name is called fully utilizing the nature to initiate cultivation, and fully cultivating within the nature. Although fully utilizing the nature to initiate cultivation is called the cause, fully cultivating within the nature means that there is fruit within the cause. Because the Dharma of cause that is possessed and the Dharma of effect that is possessed reside in the same self-nature. The mind-nature is all-pervasive, and there is no Dharma that cannot be included. It is like a lotus flower blooming, with fruit within the flower. Moreover, this mind-nature is constant and unchanging, without birth, death, coming, or going. The mind that recites the Buddha's name now is the time when one will be born in the lotus pond in the future. Therefore, for those who initially aspire, the seed of the lotus flower has already sprouted in the treasure pond of the Land of Ultimate Bliss. If one is diligent and does not retreat, growing day by day, the lotus flower will gradually bloom, shining brightly according to the size of one's merits. If one is lazy and retreats, with mixed thoughts, the lotus flower will gradually wither. If one can reform oneself, the lotus flower will become fresh and beautiful again. If not, the bud will wither and the seed will be ruined. And who planted this lotus flower? The present and the future exist mutually; this statement has a destination. On the Pure Land's Birthless Birth
No. 1164-11a 舊䟦
幽溪大師以性具圓理闡凈土法門。著為生無生論。初開演于新昌石城寺。每一登座天樂盈空。大眾同聞。事非虛誑。誠五濁之大津樑。登九蓮之勝方便也。比丘正知識。
No. 1164-11b 䟦
此論以現前一念心無法不具為本(初門)。具則必造(二門)。故佛土佛身皆即我心(三門四門)。今即以此本不可思議之一念唸佛(五門)。而西方依正圓妙三觀生佛感應。曠劫誓願因緣。總不出我現前唸佛之一念(六門七門八門)。如是則十方彼此。三世因果。凡小偏邪。種種諸疑可以悉斷矣(九門十門)。後學成時識。
No. 1164-12 幽溪無盡法師凈土法語
門人 正知 較
夫修行法門。如來對證之良藥也。藥隨病廣。數逾恒沙。求其至捷逕最簡要者莫如唸佛求生凈土。可謂疾成覺道之秘訣也。蓋出離生死仗三種力。一自力。二他力。三本有功德力。若惟務悟明心地。裂無明網。出愛慾河。成佛作祖。謂之自力。是為沒量好漢真大丈夫。佛世及正法中諸大菩薩．聲聞及諸大祖師是其人也。像末之世根器谫劣。有雖修而不悟。悟而不精。內照似脫對境仍迷。縱使不迷猶然壞器。菩薩有隔陰之昏。初果有入胎之昧。
【現代漢語翻譯】 現代漢語譯本： No. 1164-11a 舊跋
幽溪大師以性具圓理闡釋凈土法門，著有《生無生論》。最初在新昌石城寺開講，每次登座，天樂盈滿天空，大眾都能聽到，此事並非虛假。實在是五濁惡世的巨大津樑，登上九品蓮臺的殊勝方便啊。比丘正知識。
No. 1164-11b 跋
此論以現前一念心無法不具為根本（初門）。具備則必然造作（二門）。所以佛土佛身都即是我心（三門、四門）。現在就用這本來不可思議的一念唸佛（五門），而西方極樂世界的莊嚴和佛的應化，圓滿微妙的三種觀想，眾生與佛的感應，曠劫以來的誓願因緣，總不出我現前唸佛的這一念（六門、七門、八門）。像這樣，那麼十方世界彼此，三世的因果，凡夫的狹隘偏頗，種種疑惑都可以完全斷除了（九門、十門）。後學成時識。
No. 1164-12 幽溪無盡法師凈土法語
門人 正知 較
修行法門，是如來針對病癥開出的良藥。藥隨著病癥的廣泛而增多，數量超過恒河沙數。要尋找最快捷徑、最簡要的方法，莫過於唸佛求生凈土。這可以說是迅速成就覺悟之道的秘訣。因為出離生死依賴三種力量：一是自力，二是他力，三是本有的功德力。如果只致力於悟明心地，撕裂無明之網，脫離愛慾之河，成就佛果、成為祖師，這叫做自力。這是沒量的好漢、真正的大丈夫。佛陀在世以及正法時代中的各位大菩薩、聲聞以及各位大祖師就是這樣的人。末法時代的眾生根器淺薄低劣，有人雖然修行卻不能領悟，有人領悟了卻不精深，內心觀照好像解脫了，面對境界仍然迷惑。縱然不迷惑，仍然是破損的器皿。菩薩尚且有隔陰之昏昧，初果聖人也有入胎的迷失。
【English Translation】 English version: No. 1164-11a Postscript (Old)
Great Master Youxi elucidates the Pure Land Dharma door with the perfect principle of inherent nature, and authored the 'Treatise on No-Birth'. It was first lectured at Shicheng Temple in Xinchang. Every time he ascended the seat, heavenly music filled the air, and the assembly all heard it. This matter is not false. It is truly a great ferry for the five turbidities, and a wonderful expedient for ascending the nine lotus platforms. Bhikshu Zheng Zhishi.
No. 1164-11b Postscript
This treatise takes the present moment of mind, in which nothing is not complete, as its foundation (first gate). If it is complete, then it will inevitably create (second gate). Therefore, the Buddha-land and Buddha-body are all identical to my mind (third and fourth gates). Now, we use this originally inconceivable single thought of mindfulness of Buddha (fifth gate), and the adornments of the Western Pure Land and the Buddha's manifestations, the perfect and wonderful three contemplations, the response between sentient beings and the Buddha, and the causal conditions of vows made over countless kalpas, all do not go beyond this single thought of mindfulness of Buddha in my present moment (sixth, seventh, and eighth gates). If it is like this, then the ten directions, each other, the cause and effect of the three periods of time, the narrow-mindedness and bias of ordinary people, and all kinds of doubts can be completely cut off (ninth and tenth gates). Learned by Chengshi, a junior student.
No. 1164-12 Pure Land Dharma Words of Dharma Master Youxi Wujin
Disciple Zhengzhi, collated.
The Dharma doors of practice are like the Tathagata's good medicine for treating illnesses. The medicine increases with the spread of diseases, and the number exceeds the Ganges sands. To seek the most direct path and the most concise method, there is nothing better than mindfulness of Buddha and seeking rebirth in the Pure Land. This can be called the secret to quickly achieving the path of enlightenment. Because liberation from birth and death relies on three kinds of power: first, self-power; second, other-power; and third, the power of inherent merit. If one only strives to awaken the mind-ground, tear the net of ignorance, escape the river of desire, and achieve Buddhahood and become a patriarch, this is called self-power. This is a hero without measure, a true great man. The great Bodhisattvas, Shravakas, and great patriarchs in the Buddha's time and during the Proper Dharma age were such people. In the Dharma-ending age, the faculties of sentient beings are shallow and inferior. Some, although they practice, do not awaken; others awaken but are not proficient. Inner illumination seems to be liberated, but they are still confused when facing objects. Even if they are not confused, they are still broken vessels. Bodhisattvas still have the confusion of being separated by the womb, and even the first fruit Arhats have the delusion of entering the womb.
方之博地安免隨流。此自力之無功。出塵之不效。一錯百錯實可寒心。是以諸佛菩薩曲垂方便。有仗他之法門焉。此之法門經論亦伙。求其苦口叮嚀極言稱歎。列祖弘通人心崇奉。惟極樂世界唸佛一門為究竟。言言闡凈土之惟心。句句演彌陀之本性。悟此者達生心與佛心平等。心土與佛土無差。修此者獲妙觀與妙境相符。自力與他力兼濟。況本有功德之力無始性具者因此全彰。曠劫積累者藉之頓發。故得娑婆報滿。凈土現前。蓮華化生。不迷生陰。一入永入更不退轉。故生者皆是阿鞞䟦致。其數甚多。比在娑婆入道。塵境粗強險難惡涂無處不有者固不侔矣。然而說之匪難行之為難。行之匪難心要為難。此昔人所誡。我輩當遵。楊次公云。愛不重不生娑婆。念不一不生極樂。夫唸佛以一其心懇切持名專志不亂尚矣。然或忘而不能念。念而不能一。無他。情愛之所牽也。夫輕愛以袪其妄。斬斷情根脫離愛網尚矣。然或念而不能忘。忘而不能盡。無他。心之不能一也。娑婆有一愛之不輕。則臨終為此愛所牽。矧多愛乎。極樂有一念之不一。則臨終為此念所轉。矧多念乎。夫愛有輕焉重焉厚焉薄焉正報焉依報焉。歷舉其目則父母妻子昆弟朋友功名富貴文章詩賦道術技藝衣服飲食屋室田園林泉花卉珍寶玩物不可枚盡。大而重於泰
山。小而輕於鴻毛。有一物之不忘愛也。有一念之不遺愛也。有一愛存於懷則念不一。有一念不歸於一則不得生。嗚呼。愛不重不生娑婆。念不一不生極樂。此兩語刮翳眼之金錍。治膏肓之聖藥。凡有志於求生極樂者。宜書于屋壁。銘于肌膚。時時莊誦。唸唸提撕。于娑婆之愛日求其輕。極樂之念日求其一。輕之又輕之以漸階乎無。一之又一之以漸鄰乎極。果能如此。雖未脫薉邦。不是娑婆之久客。未生寶所。已是極樂之嘉賓。臨終正念現前。往生極樂必矣。或問。輕愛有道乎。曰。輕愛莫要乎一念。一念有道乎。曰。一念莫要乎輕愛。或者管爾謂曰。師言首鼠兩端。俾學者何從。曰。非兩端也。欲明一念之所以也。蓋念不一。由散心異緣使然。散心異緣由逐境紛馳使然。娑婆有一境則眾生有一心。眾生有一心則娑婆有一境。聚緣內搖趣外奔逸。心境交馳愛若塵沙。故欲輕其愛者莫若杜其境。眾境皆空萬緣都寂。萬緣都寂一念自成。一念若成則愛緣俱盡矣。故曰欲一其念莫若輕其愛。欲輕其愛莫若一其念。愛之與念勢不兩立。若明暗之相背也。曰。杜境有道乎。曰。余所謂杜境者。非屏除萬有也。亦非閉目不觀也。即境以了其虛。會本以空其末也。萬法本自不有。有之者情。故情在物在。情空物空。萬法空而本性現。
【現代漢語翻譯】 現代漢語譯本： 山，小到比鴻毛還輕。有一種愛是無法忘記的，有一種念頭是無法捨棄的。如果心中存有一絲愛，那麼念頭就不會專一。如果一個念頭不能歸於專一，就無法往生。唉！愛不深重，就無法在娑婆（Saha，指我們所處的世界，充滿痛苦和煩惱）中生存；念頭不專一，就無法往生極樂（Sukhavati，阿彌陀佛的凈土）。這兩句話就像颳去眼翳的金錍（一種醫療工具，比喻能去除障礙的智慧），治療頑疾的聖藥。凡是有志於求生極樂世界的人，應該把它們寫在墻上，銘刻在面板上，時時莊重地誦讀，念念不忘地提醒自己。在娑婆世界的愛中，每天都努力減輕它的份量；在極樂世界的念中，每天都努力使它歸於專一。減輕了又減輕，以逐漸達到無愛的境界；專一了又專一，以逐漸接近極樂的境界。如果真能做到這樣，即使還沒有脫離污穢的國土，也不是娑婆世界的長久客人；即使還沒有往生到珍寶之地，也已經是極樂世界的嘉賓。臨終時正念現前，往生極樂世界必定無疑。 有人問：『減輕愛有方法嗎？』回答說：『減輕愛最重要的是專一的念頭。』『專一的念頭有方法嗎？』回答說：『專一的念頭最重要的是減輕愛。』或許有人會責備我說：『你說的模棱兩可，讓學者無所適從。』回答說：『不是模棱兩可。我是想說明念頭之所以不專一的原因。』念頭之所以不專一，是因為散亂的心追逐不同的外緣所致。散亂的心追逐不同的外緣，是因為追逐外境而紛亂奔馳所致。娑婆世界有一個境界，眾生就有一個心；眾生有一個心，娑婆世界就有一個境界。聚合外緣，內心動搖，向外奔逸，心境交馳，愛就像塵沙一樣多。所以想要減輕愛，不如杜絕外境。所有外境都空了，所有因緣都寂靜了，所有因緣都寂靜了，專一的念頭自然形成。專一的念頭如果形成，那麼愛和因緣就都斷絕了。所以說想要專一念頭，不如減輕愛；想要減輕愛，不如專一念頭。愛和念頭，勢不兩立，就像光明和黑暗互相背離一樣。 問：『杜絕外境有方法嗎？』回答說：『我所說的杜絕外境，不是屏除萬物，也不是閉上眼睛不看。而是即于外境而了知它的虛幻，會歸根本而空掉它的末梢。萬法本來就不存在，存在的是情。所以情在，物就在；情空，物就空。萬法空了，本性就顯現了。』
【English Translation】 English version: The mountain, small and lighter than a feather. There is a love that cannot be forgotten. There is a thought that cannot be abandoned. If there is a love in the heart, then the thought will not be single-minded. If a single thought does not return to oneness, it cannot be reborn. Alas! Without deep love, one cannot live in Saha (Saha, referring to the world we live in, full of suffering and troubles); without single-mindedness, one cannot be reborn in Sukhavati (Sukhavati, the Pure Land of Amitabha Buddha). These two sentences are like the golden lancet (a medical tool, a metaphor for wisdom that can remove obstacles) that scrapes away eye diseases, and the sacred medicine that cures incurable diseases. All those who aspire to be reborn in the Land of Ultimate Bliss should write them on the walls, engrave them on their skin, and solemnly recite them at all times, constantly reminding themselves. In the love of the Saha world, strive to lighten its weight every day; in the thought of the Land of Ultimate Bliss, strive to make it one-pointed every day. Lighten it again and again to gradually reach the state of no love; concentrate it again and again to gradually approach the state of ultimate bliss. If one can truly do this, even if one has not yet escaped the defiled land, one is not a long-term guest of the Saha world; even if one has not yet been reborn in the land of treasures, one is already a guest of the Land of Ultimate Bliss. When the right thought appears at the time of death, rebirth in the Land of Ultimate Bliss is certain. Someone asked: 'Is there a way to lighten love?' The answer is: 'The most important thing in lightening love is a single-minded thought.' 'Is there a way to have a single-minded thought?' The answer is: 'The most important thing in having a single-minded thought is to lighten love.' Perhaps someone will blame me and say: 'What you say is ambiguous, leaving scholars at a loss.' The answer is: 'It is not ambiguous. I want to explain the reason why thoughts are not single-minded.' The reason why thoughts are not single-minded is because the scattered mind chases after different external conditions. The scattered mind chases after different external conditions because it chases after external circumstances and runs around in confusion. The Saha world has one realm, and sentient beings have one mind; sentient beings have one mind, and the Saha world has one realm. Gathering external conditions, the inner mind wavers, running outward, the mind and environment chase each other, and love is as numerous as dust. Therefore, if you want to lighten love, it is better to cut off external circumstances. When all external circumstances are empty, all conditions are silent, and when all conditions are silent, a single-minded thought naturally forms. If a single-minded thought is formed, then love and conditions will be cut off. Therefore, it is said that if you want to concentrate your thoughts, it is better to lighten love; if you want to lighten love, it is better to concentrate your thoughts. Love and thought cannot coexist, just like light and darkness turn their backs on each other. Question: 'Is there a way to cut off external circumstances?' The answer is: 'What I mean by cutting off external circumstances is not to eliminate all things, nor is it to close your eyes and not look. It is to understand its illusion in the face of external circumstances, and to return to the root and empty its branches. All dharmas are originally non-existent, what exists is emotion. Therefore, when emotion is present, things are present; when emotion is empty, things are empty. When all dharmas are empty, the original nature appears.'
本性現而情念息。自然而然。非加勉強。楞嚴所謂。見與見緣並所想相。如虛空花本無所有。此見及緣元是菩提妙凈明體。云何于中有是非是。是以欲杜其境。莫若體物虛。體物虛則情自絕。情絕則愛不生。而惟心現念一成。故圓覺云。知幻即離。不作方便。離幻即覺。亦非漸次。一去一留。不容轉側。功效之速。有若桴鼓。學道之士於此宜盡心焉。又曰。輕愛與一念同乎異乎。對曰。能輕娑婆之愛。未必能一極樂之念。能一極樂之念。必能輕娑婆之愛。此約無志有志間說也。實則愛非念一不忘。念非忘愛不一。兩者工夫初無間然。又曰。輕愛既聞命矣。一念奈何。對曰。一念之道有三。曰信曰行曰愿。不疑謂之信。茍有疑焉。心不得一矣。是以求生極樂以敦信為始。必須偏讀大乘。廣學祖教。凡是發明凈土之書。皆須一一參求。悟極樂原是我惟心之凈土。不是他土。了彌陀原是我本性之真佛。非是他佛。大要有二。悟妙有遍周遍具。以為欣凈之本。悟真空圓離圓脫。以為舍薉之原。第二修行者敦信如目視。修行如足行。信而不行猶有目無足。行而不信猶有足無目。是故信解既備應當唸佛修行。如目足兼備能到涼池。行門有二。一正。二助。正行復二。一稱名。二觀想。稱名如小本彌陀經。七日持名一心不亂。有事一
心理一心。若口稱佛名系心在緣。聲聲相續心心不亂。設心緣外境攝之令還。此鬚生決定心斷後際念。撥棄世事放下緣心。使念心漸漸增長。從漸至久自少至多。一日二日乃至七日。畢竟要成一心不亂而後已。此事一心也。茍得此已則極樂之凈因成就。垂終之正念必然。身無病苦不受惡纏。預知時至身心歡喜。吉祥而逝坐脫立亡。親見彌陀垂光接引。得生凈土必矣。理一心亦無他。但於事一心中唸唸了達。能念之心。所念之佛。三際平等十方互融。非空非有非自非他。無去無來不生不滅。現前一念之心便是未來凈土之際。念而不念無念而念。無生而生生而無生。于無可念中熾然而念。于無生中熾然求生。是為事一心中明理一心也。二觀想者。具如觀無量壽佛經。境有十六。觀佛最要。當觀阿彌陀佛丈六之身。作紫磨黃金色像。立華池上。作垂手接引狀。身有三十二種大人相。相有八十種隨形好。作此想者亦有事理。事則以心繫佛以佛繫心。初觀足下安平如奩底。次觀具千輻輪相。如是次第逆緣至頂中肉髻。復從肉髻順緣至足底。了了分明無分散意。理一心者。經云。諸佛如來是法界身。入一切眾生心想中。是故心想佛時是心即是三十二相八十種好。是心作佛。是心是佛。諸佛正遍知海從心想生。是故汝等應當繫念彼佛
【現代漢語翻譯】 現代漢語譯本： 心理一心。如果口中稱念佛名，心中專注于所緣之境，聲聲相續，心心不亂。如果心攀緣外境，就攝持它令其返回。這需要生起決定的心，斷絕以後的妄念，拋棄世間俗事，放下攀緣之心，使唸佛之心漸漸增長，從少到多，從一日二日乃至七日，一定要成就一心不亂才停止。這是事一心。如果得到這個，那麼往生極樂世界的清凈之因就成就了，臨終的正念必然穩固，身上沒有病苦，不受惡緣纏繞，預先知道往生的時間，身心歡喜，吉祥地逝去，坐著或站著往生，親眼見到阿彌陀佛垂光接引，必定能夠往生凈土。理一心也沒有別的，只是在事一心中唸唸了達，能唸的心，所念的佛，過去、現在、未來三際平等，十方互相融合，非空非有，非自非他，無去無來，不生不滅，現前一念之心就是未來凈土的開端。念而不念，無念而念，無生而生，生而無生，在無可念中熾盛地念，在無生中熾盛地求生，這是在事一心中明白理一心。 二、觀想。詳細的可以參考《觀無量壽佛經》。境界有十六種，觀想佛最為重要。應當觀想阿彌陀佛（Amitabha）丈六高的身軀，呈現紫磨黃金色，站立在蓮花池上，呈現垂手接引的姿態。身上有三十二種大人相，每一種相有八十種隨形好。作這種觀想也有事和理。事上，用心專注于佛，用佛專注於心，開始觀想足下的安平，像奩底一樣平坦，然後觀想具有千輻輪相。這樣依次逆向觀想到頂中肉髻，再從肉髻順向觀想到足底，清清楚楚，沒有分散的念頭。理一心，經中說：諸佛如來是法界身，進入一切眾生的心想中。所以心中想佛的時候，這個心就是三十二相八十種好。是心作佛，是心是佛。諸佛的正遍知海從心想生。所以你們應當繫念彼佛。
【English Translation】 English version: 'Single-mindedness in Mental Activity'. If one verbally recites the Buddha's name, focusing the mind on the object of contemplation, with each utterance following continuously and the mind remaining undisturbed, and if the mind wanders to external objects, one should restrain it and bring it back. This requires generating a resolute mind, severing subsequent thoughts, abandoning worldly affairs, and relinquishing clinging thoughts, so that the mind of mindfulness gradually increases, from little to much, from one day to two days, even up to seven days, ultimately achieving single-mindedness without disturbance before ceasing. This is 'single-mindedness in practice'. If one attains this, then the pure cause for rebirth in the Land of Ultimate Bliss is accomplished, and the right mindfulness at the time of death is assured. One will be free from illness and suffering, not be entangled by evil influences, know the time of death in advance, and depart joyfully in body and mind, passing away auspiciously, either sitting or standing. One will personally see Amitabha (The Buddha of Immeasurable Light) emitting light to receive and guide, and will certainly be reborn in the Pure Land. 'Single-mindedness in principle' is nothing other than understanding in each thought within 'single-mindedness in practice' that the mind that is capable of mindfulness and the Buddha who is the object of mindfulness are equal in the three times (past, present, and future), and that the ten directions interpenetrate each other, being neither empty nor existent, neither self nor other, without going or coming, without arising or ceasing. The present moment of mind is the beginning of the future Pure Land. Mindfulness without mindfulness, non-mindfulness with mindfulness, arising without arising, arising and yet not arising. In that which is incapable of being mindful, one is intensely mindful; in that which is without arising, one intensely seeks rebirth. This is understanding 'single-mindedness in principle' within 'single-mindedness in practice'. 2. Contemplation. Refer to the 'Contemplation Sutra on the Buddha of Immeasurable Life' for details. There are sixteen types of realms, and contemplating the Buddha is the most important. One should contemplate Amitabha Buddha's (The Buddha of Immeasurable Light) sixteen-foot-tall body, appearing in the color of purple-tinged gold, standing on a lotus pond, in a posture of extending a hand to receive and guide. The body has thirty-two major marks of a great man, and each mark has eighty minor characteristics. Performing this contemplation also has practice and principle. In practice, one uses the mind to focus on the Buddha, and uses the Buddha to focus on the mind, beginning by contemplating the levelness of the soles of the feet, as flat as the bottom of a box, and then contemplating the thousand-spoked wheel mark. In this way, one sequentially contemplates in reverse order up to the fleshy protuberance on the crown of the head, and then from the fleshy protuberance, one sequentially contemplates down to the soles of the feet, clearly and distinctly, without any scattered thoughts. 'Single-mindedness in principle': The sutra says, 'All Buddhas, the Thus Come Ones, are the Dharma-body, entering into the thoughts of all sentient beings. Therefore, when the mind thinks of the Buddha, this mind is the thirty-two marks and eighty minor characteristics. This mind makes the Buddha; this mind is the Buddha. The ocean of the Buddhas' perfect and universal knowledge arises from the thoughts of the mind. Therefore, you should fix your thoughts on that Buddha.'
。此義具明微妙三觀。如觀經疏．妙宗鈔中說。然此二種正行當相須而進。凡行住睡臥時則一心稱名。凡趺坐時則心心作觀。行倦則趺坐以觀佛。坐出則經行以稱名。茍於四威儀中修之不間。往生西方必矣。二助行。亦有二。一世間之行。如孝順父母。行世仁慈。慈心不殺。具諸戒律。一切利益之事若能迴向西方。無非助道之行。二出世之行。如六度萬行種種功德。讀誦大乘。修諸懺法。亦須以迴向心而助修之。無非凈土行也。更有一種微妙助行。當歷緣境處處用心。如見眷屬當作西方法眷想。以凈土法門而開導之。令輕愛以一其念。永作將來無生眷屬。若生恩愛時。當念凈土眷屬無有情愛。何當得生凈土遠離此愛。若生瞋恚時。當念凈土眷屬無有觸惱。何當往生凈土得離此瞋。若受苦時。當念凈土無有眾苦但受諸樂。若受樂時。當念凈土之樂無央無待。凡歷緣境皆以此意而推廣之。則一切時處無非凈土之助行也。第三愿者。夫凈土舟航要以信為柁。行為篙櫓檣纜。愿為風帆。無柁則無所指南。無篙櫓檣纜則不能執行。無風帆則不能破浪疾到。故次行以明愿也。第愿有通別。有廣狹。有遍局。通如古德所立迴向發願文。別則各隨己意。廣謂四弘上求下化。狹謂量力決志往生。局如課誦有時隨眾同發。遍則時時發願處處
【現代漢語翻譯】 現代漢語譯本： 此義完全闡明了微妙的三觀。正如《觀經疏》、《妙宗鈔》中所說。然而這兩種正行應當互相配合，共同進步。凡是行走、站立、睡覺、坐臥的時候，就一心稱念佛名。凡是跏趺而坐的時候，就心心念念地作觀想。行走疲倦了，就跏趺而坐來觀想佛。坐禪完畢了，就經行來稱念佛名。如果能在四威儀（行、住、坐、臥）中不間斷地修持，往生西方極樂世界必定能夠實現。 二、助行。也有兩種。一是世間的行為，如孝順父母，施行世間的仁慈，以慈悲心不殺生，遵守各種戒律，一切利益他人的事情，如果能迴向西方極樂世界，無一不是幫助修道的行為。二是出世間的行為，如六度萬行種種功德，讀誦大乘經典，修持各種懺悔法門，也必須以迴向的心來輔助修持。這些都屬於凈土法門。 還有一種微妙的助行，應當在經歷各種境界時處處用心。如見到眷屬，應當作是西方的法眷想，用凈土法門來開導他們，使他們看輕世間的愛戀，一心向往凈土，永遠作為將來在凈土中無生無滅的眷屬。如果生起恩愛之心時，應當念及凈土的眷屬沒有情愛。應當如何才能往生凈土，遠離這種情愛？如果生起嗔恚之心時，應當念及凈土的眷屬沒有觸惱。應當如何才能往生凈土，得以脫離這種嗔恚？如果遭受痛苦時，應當念及凈土沒有各種痛苦，只有各種快樂。如果享受快樂時，應當念及凈土的快樂沒有窮盡，沒有止境。凡是經歷各種境界，都用這種心意來推廣，那麼一切時一切處無不是凈土的助行。 第三、愿。往生凈土的舟船，要以信為舵，以行為篙、櫓、檣、纜，以愿為風帆。沒有舵就無法指引方向，沒有篙、櫓、檣、纜就不能執行，沒有風帆就不能破浪快速到達。所以繼修行之後闡明愿的重要。愿有通愿和別愿，有廣愿和狹愿，有普遍之愿和侷限之愿。通愿如古德所立的迴向發願文。別愿則各隨自己的心意。廣愿包括四弘誓願（眾生無邊誓願度，煩惱無盡誓願斷，法門無量誓願學，佛道無上誓願成）的上求佛道、下化眾生。狹愿指量力而行，決心往生。局愿如課誦時有時跟隨大眾一同發願。普遍之愿則是時時發願，處處發願。
【English Translation】 English version: This meaning fully elucidates the subtle Threefold Contemplation. As stated in the Commentary on the Contemplation Sutra and the Precious Notes of the Wondrous Sect. However, these two kinds of primary practices should complement each other and progress together. At all times, whether walking, standing, sleeping, or sitting, one should single-mindedly recite the Buddha's name. Whenever sitting in meditation, one should contemplate with every thought. When tired from walking, one should sit in meditation to contemplate the Buddha. After meditation, one should walk and recite the Buddha's name. If one cultivates diligently in the four postures (walking, standing, sitting, and lying down) without interruption, rebirth in the Western Pure Land is assured. Second, auxiliary practices. There are also two kinds. One is worldly practices, such as filial piety towards parents, practicing worldly kindness, refraining from killing with a compassionate heart, upholding all precepts, and all beneficial deeds. If one dedicates these merits towards the Western Pure Land, they are all practices that aid the path. The other is transcendental practices, such as the Six Perfections and myriad practices, reading and reciting the Mahayana scriptures, and practicing various repentance methods. These must also be assisted with a dedicating mind. These all belong to the Pure Land path. There is also a subtle auxiliary practice, which is to be mindful in all situations and circumstances. For example, when seeing family members, one should think of them as Dharma relatives in the Western Pure Land and guide them with the Pure Land teachings, encouraging them to lessen their worldly attachments and focus their minds on the Pure Land, so that they may forever be reborn as non-arising relatives in the future. If feelings of affection arise, one should remember that the Pure Land relatives are free from emotional attachments. How can one be reborn in the Pure Land and be free from this affection? If feelings of anger arise, one should remember that the Pure Land relatives are free from irritation and annoyance. How can one be reborn in the Pure Land and be free from this anger? When experiencing suffering, one should remember that the Pure Land is free from all suffering and only enjoys bliss. When experiencing joy, one should remember that the joy of the Pure Land is endless and boundless. Whenever experiencing any situation, one should extend this intention, so that all times and places become auxiliary practices for the Pure Land. Third, Vow. For the boat to the Pure Land, faith is the rudder, practice is the oar, mast, and cable, and vow is the sail. Without a rudder, there is no direction; without an oar, mast, and cable, there is no movement; without a sail, there is no breaking through the waves to arrive quickly. Therefore, after practice, the importance of vow is explained. Vows can be general or specific, broad or narrow, universal or limited. General vows are like the dedication and aspiration vows established by ancient virtuous ones. Specific vows are according to one's own intentions. Broad vows include the Four Great Vows (sentient beings are boundless, I vow to save them; afflictions are endless, I vow to end them; Dharma gates are limitless, I vow to learn them; the Buddha path is supreme, I vow to attain it), seeking Buddhahood above and transforming sentient beings below. Narrow vows refer to acting according to one's ability and resolving to be reborn in the Pure Land. Limited vows are like sometimes following the assembly to make vows during daily recitations. Universal vows are making vows at all times and in all places.
標心。但須體合四弘。不得師心妄立。大率所發之愿別勝於通。通恐隨人語轉。別則自己標心。然隨通文而生決志。雖通而別。若於別文而生濫漫。別亦成通。又廣勝於狹。廣則發心大。克果勝。狹則悲願淺。獲果劣。又遍勝於局。局則數數間斷。遍則唸唸圓成。如此三法可以期生凈土速覬彌陀。一切凈土法門。舉不外乎是矣。
凈土法語
凈土十要卷第九
(弟子戴學修出資參兩（薦母定蓮） 吳書達貳兩（薦夫陳黼箴） 劉氏 陳氏各壹兩 劉學愿五錢刻此 凈土生無生論及 凈土法語。伏願□歿雙超。自他並利者)。 卍新續藏第 61 冊 No. 1164 凈土十要
靈峰蕅益大師選定凈土十要卷第十
述曰。世有兩般人于凈土法門必不能入。禪者執悟門。矜自力。視唸佛不啻依草附木搖尾乞憐。儒者咀名理。艷清言。視唸佛不啻臭腐殘餿食唾欲歐。此兩者一如長眙深瞫而不見䀹毛。一如覓龍肝鳳髓而厭棄本分茶湯也。何從接而入哉。儻冀其入。須向此人眼底盤踞鴟蹲揚聲大呼。使其睒䁑失據。或俟枵腹垂涎時進以簞食豆羹。使其饞𩞉厭足。然非尋常禪者儒者及唸佛者可能也。禪能滅卻正法眼藏。灼見永明楚石用處。儒能裂斷文字縛。徹悟君子之道。果造端乎夫婦之知
【現代漢語翻譯】 現代漢語譯本： 標立自己的心意。但必須與四弘誓願（si hong shi yuan，即眾生無邊誓願度，煩惱無盡誓願斷，法門無量誓願學，佛道無上誓願成）相契合。不能固執己見，隨意設立。大體上，所發的愿要特別勝過普通。普通恐怕會隨別人的話而改變。特別則是自己標立的心意。然而，隨著普通的經文而產生堅定的志向，雖然是普通，也成了特別。如果對於特別的經文而產生氾濫隨便的心態，特別也成了普通。又，廣大勝過狹隘。廣大則發心大，成就果位的可能性就大。狹隘則悲心和願力淺薄，獲得的果報就差。又，普遍勝過區域性。區域性則常常間斷，普遍則唸唸圓滿成就。像這樣三種方法，可以期望往生凈土，迅速期望見到阿彌陀佛（Amitabha）。一切凈土法門，總括起來，都不外乎這些了。
凈土法語
凈土十要卷第九
（弟子戴學修出資參兩（推薦母親定蓮） 吳書達貳兩（推薦丈夫陳黼箴） 劉氏 陳氏各壹兩 劉學愿五錢刻此 凈土生無生論及 凈土法語。伏願□歿雙超。自他並利者）。 卍新續藏第 61 冊 No. 1164 凈土十要
靈峰蕅益大師選定凈土十要卷第十
敘述：世上有兩種人，必定不能進入凈土法門。禪宗的人執著于開悟之門，自恃己力，認爲念佛不過是依附草木，搖尾乞憐。儒家的人咀嚼名理，喜愛清談，認爲念佛不過是腐臭的殘羹剩飯，令人作嘔。這兩種人，一個就像長著斜視的眼睛，卻看不見自己的睫毛；一個就像尋找龍肝鳳髓，卻厭棄自己本分的茶湯。要如何引導他們進入凈土法門呢？如果希望他們進入，必須對著這些人的眼睛，像鴟鳥一樣蹲踞，大聲呼喊，使他們驚慌失措。或者等待他們飢腸轆轆，口水直流的時候，用一籃飯和豆羹來滿足他們的饞欲。然而，不是尋常的禪宗的人、儒家的人以及唸佛的人能夠做到的。禪宗的人能夠滅卻正法眼藏（zheng fa yan zang，the treasury of the eye of the true Dharma），灼見永明延壽禪師（Yongming Yanshou）和楚石梵琦禪師（Chushi Fanqi）的用心之處。儒家的人能夠裂斷文字的束縛，徹底領悟君子之道，果真是從夫婦的日常倫理開始。
【English Translation】 English version: Establish your own aspiration. However, it must be in accordance with the Four Great Vows (si hong shi yuan, the vows to deliver limitless beings, to end endless afflictions, to learn countless Dharma doors, and to attain supreme Buddhahood). Do not stubbornly adhere to your own views and arbitrarily establish them. In general, the vows made should be particularly superior to the ordinary. Ordinary vows are likely to change with the words of others. Particular vows are those established by oneself. However, if a firm aspiration arises from ordinary scriptures, although it is ordinary, it becomes particular. If a careless and indiscriminate attitude arises from particular scriptures, the particular also becomes ordinary. Furthermore, vastness is superior to narrowness. With vastness, the aspiration is great, and the possibility of achieving fruition is high. With narrowness, compassion and vows are shallow, and the resulting rewards are inferior. Moreover, universality is superior to locality. Locality often leads to interruptions, while universality leads to the perfect accomplishment of every thought. With these three methods, one can hope to be reborn in the Pure Land and quickly expect to see Amitabha (Amitabha). All Pure Land Dharma doors, in summary, are nothing more than these.
Pure Land Dharma Words
Essential Excerpts on the Pure Land, Volume 9
(Disciple Dai Xuexiu contributed two taels (recommending his mother Dinglian). Wu Shuda contributed two taels (recommending her husband Chen Fuzhen). The Liu family and the Chen family each contributed one tael. Liu Xueyuan contributed five qian to engrave this Treatise on the Non-Arising of the Pure Land and Pure Land Dharma Words. Humbly wishing that [those who have passed away] may transcend together and benefit both themselves and others). Supplement to the Wan (卍) Tripitaka, Volume 61, No. 1164, Essential Excerpts on the Pure Land
Lingfeng Ou-yi Great Master's Selected Essential Excerpts on the Pure Land, Volume 10
Commentary: There are two types of people in the world who will definitely not be able to enter the Pure Land Dharma door. Chan practitioners are attached to the gate of enlightenment, relying on their own strength, viewing reciting the Buddha's name as nothing more than clinging to grass and trees, wagging their tails and begging for pity. Confucian scholars chew on famous principles, delight in pure talk, viewing reciting the Buddha's name as nothing more than rotten leftovers, disgusting and vomit-inducing. These two types of people, one is like having crossed eyes and not seeing their own eyelashes; the other is like seeking dragon liver and phoenix marrow while disdaining their own tea and soup. How can they be guided to enter the Pure Land Dharma door? If one hopes for them to enter, one must squat like an owl in front of these people's eyes, shouting loudly, causing them to panic. Or wait until they are hungry and drooling, and satisfy their cravings with a basket of rice and bean soup. However, this is not something that ordinary Chan practitioners, Confucian scholars, or those who recite the Buddha's name can do. Chan practitioners are able to extinguish the treasury of the eye of the true Dharma (zheng fa yan zang, the treasury of the eye of the true Dharma), clearly seeing the intentions of Zen Master Yongming Yanshou (Yongming Yanshou) and Zen Master Chushi Fanqi (Chushi Fanqi). Confucian scholars are able to break the bonds of words, thoroughly understanding the way of the gentleman, truly starting from the daily ethics of husband and wife.
。能然後從而發揮凈土。庶可死兩般人偷心耳。袁宏道身為橫埽千軍之儒英。又為跳踉井榦之禪擘。乃能百尺竿頭得一退步。合西方言教而論斷之。使上兩般人不能不屈驕折傲。俯從而窺。才一俯窺。心膽俱寒肺腑盡奪。匪仗阿彌神力未易有此也。嗟乎壇經之警䇿既杳。世徒聞破斥安養之譚。龍溪之宗說雙亡。世徒有尋僧說禪之號。西方豐蔀日斗俱蔽矣。合論出於凈宗弊極之年。闡教救時於今為烈。靈峰收為一要。卷當第十。志殿也。
No. 1164-13a 評點西方合論序
唯大徹大悟人始可與談唸佛三昧。否則百姓之與知與能猶遠勝。仁者見之謂之仁。智者見之謂之智也。達磨西來事出非常。有大利必有大害。嗚呼。先輩幸得大利。今徒有大害而已。誰能以悟道為先鋒。以唸佛為後勁。穩趨無上覺路者耶。袁中郎少年穎悟。坐斷一時禪宿舌頭。不知者以為慧業文人也。后復深入法界歸心樂國。述為西方合論十卷。字字從真實悟門流出。故絕無一字蹈襲。又無一字杜撰。雖臺宗堂奧尚未詣極。而透徹禪機融貫方山清涼教理無餘矣。或疑佛祖宗教名納老宿未易遍通。何少年科第五欲未除乃克臻此。不知多生熏習非偶然也。傳聞三袁是宋三蘇後身。噫中郎果是東坡。佛法乃大進矣。予每謂明朝功業士
【現代漢語翻譯】 現代漢語譯本：能夠然後從而弘揚凈土法門，或許可以斷絕兩種人的偷心（指自以為是，不肯老實唸佛的人）。袁宏道身為橫掃千軍的儒家英才，又是跳躍于井榦之上的禪宗高手，卻能百尺竿頭更進一步，結合西方（指凈土）的言教來論斷，使以上兩種人不得不收斂驕傲，低下頭來窺視。才一窺視，心膽俱寒，肺腑盡奪，如果不是憑藉阿彌陀佛的神力，很難達到這種效果。唉！《壇經》的警策已經杳無音信，世人只聽到破斥安養凈土的言論。龍溪（王龍溪，明代哲學家）的宗說也雙雙失傳，世人只剩下尋僧說禪的名號。西方凈土的豐美景象，就像太陽和北斗星都被遮蔽了一樣。這部《合論》出現于凈宗衰敗的時期，闡揚教義，救時弊於今日，顯得尤為重要。靈峰（蕅益大師）將其收錄為重要文獻，列為第十卷，以表達敬意。 評點《西方合論》序 只有大徹大悟的人才可以和他談論唸佛三昧。否則普通百姓的見識和能力，還遠遠勝過那些自以為是的人。仁者見它說是仁，智者見它說是智。達摩祖師西來是一件非常的事情，有大利必有大害。唉！前輩們幸運地得到了大利，現在卻只剩下大害了。誰能夠以悟道為先鋒，以唸佛為後勁，穩穩地走向無上覺悟的道路呢？袁中郎（袁宏道）少年時就聰穎過人，辯才無礙，一時禪宗宿老都難以應對。不瞭解的人以為他只是個有才華的文人。後來又深入佛法，歸心極樂凈土，著述了《西方合論》十卷，字字都從真實的悟門中流出，所以絕沒有一個字是抄襲的，也沒有一個字是杜撰的。雖然他對天臺宗的精深奧妙之處尚未完全領悟，但已經透徹禪宗機要，融會貫通方山（方孝孺）和清涼（澄觀）的教理，毫無遺漏了。或許有人懷疑佛祖的宗教名相，老宿們都難以全部通達，為什麼少年時就考中進士的袁宏道，世俗的慾望還沒有消除，就能達到這種境界呢？要知道這是多生累劫熏習的結果，並非偶然。傳聞三袁（袁宗道、袁宏道、袁中道）是宋朝三蘇（蘇軾、蘇轍、蘇洵）的後身。唉！如果袁宏道真是蘇東坡轉世，佛法就大有進步了。我常常說，明朝那些追求功名利祿的士
【English Translation】 English version: Being able to then promote the Pure Land Dharma, perhaps can sever the 'stealing mind' of two kinds of people (referring to those who are self-righteous and unwilling to sincerely recite the Buddha's name). Yuan Hongdao, as a Confucian talent who sweeps across armies, and also a Chan master who leaps on well-frames, is able to take a step back from the hundred-foot pole, combining the teachings of the West (referring to the Pure Land) to judge, so that the above two kinds of people have to restrain their pride and lower their heads to peek. As soon as they peek, their hearts and guts are chilled, and their lungs and viscera are completely taken away. If it were not for the divine power of Amitabha Buddha (Amitābha), it would be difficult to achieve this effect. Alas! The admonitions of the 'Platform Sutra' (Liuzu tanjing) are already lost, and people only hear the arguments against the Pure Land of An'yang (Sukhāvatī). The doctrines of Longxi (Wang Longxi, a philosopher of the Ming Dynasty) have also been lost, and people only have the name of seeking monks and discussing Chan. The beautiful scenery of the Western Pure Land is like the sun and the Big Dipper being obscured. This 'Combined Treatise' appeared in the period of the decline of the Pure Land School, and its elucidation of the teachings and saving of the times is particularly important today. Lingfeng (Master Ouyi) included it as an important document, listed as the tenth volume, to express respect. Commentary on the Preface to the 'Combined Treatise on the West' Only those who have achieved great enlightenment can be discussed with about the Samadhi of Buddha Recitation. Otherwise, the knowledge and ability of ordinary people are far better than those who are self-righteous. The benevolent see it as benevolence, and the wise see it as wisdom. The arrival of Bodhidharma (Bodhidharma) from the West was an extraordinary event, and great benefits must have great harms. Alas! The predecessors were fortunate to have obtained great benefits, but now only great harms remain. Who can take enlightenment as the vanguard and Buddha Recitation as the rearguard, and steadily walk towards the path of unsurpassed awakening? Yuan Zhonglang (Yuan Hongdao) was intelligent and outstanding in his youth, and his eloquence was unobstructed, making it difficult for the old Chan masters of the time to cope. Those who do not know him think that he is just a talented writer. Later, he went deep into the Dharma Realm and returned to the Land of Bliss, writing the 'Combined Treatise on the West' in ten volumes, with each word flowing out from the gate of true enlightenment, so there is absolutely no word that is plagiarized, and no word that is fabricated. Although he has not fully understood the profound mysteries of the Tiantai School, he has thoroughly understood the Chan secrets and integrated the teachings of Fangshan (Fang Xiaoru) and Qingliang (Chengguan) without omission. Perhaps some people suspect that the religious terms of the Buddhas and Patriarchs are difficult for the old monks to fully understand. Why is it that Yuan Hongdao, who passed the imperial examination in his youth, has not eliminated his worldly desires, can achieve this state? It should be known that this is the result of cultivation over many lifetimes, not accidental. It is rumored that the Three Yuans (Yuan Zongdao, Yuan Hongdao, Yuan Zhongdao) are the reincarnation of the Three Sus (Su Shi, Su Zhe, Su Xun) of the Song Dynasty. Alas! If Yuan Hongdao is really the reincarnation of Su Dongpo, the Buddha Dharma will greatly advance. I often say that those scholars in the Ming Dynasty who pursued fame and fortune
遠不及漢唐。宋理學則大過之。陽明一人直續孔顏心脈。佛門居士唐梁肅．宋陳瓘．明袁宏道。蓋未可軒輊也。忠肅初年偶疑金剛為泥人揩背語。遂為禪者所笑。試讀彼三千有門頌。可復笑乎。中郎少年風流灑落。亦為緇素所忽。試讀彼西方合論。可復忽乎。嗚呼。今人不具看書眼。何怪乎以耳為目也哉。特集吳門所刻標註併爲評點以表彰之。重謀付梓用廣流通。普使法界有情從此諦信念佛法門。至圓至頓高超一切禪教律。統攝一切禪教律。不復有泣岐之嘆也。辛卯夏四月北天目蕅益沙門智旭拜述。
曾有緇素共閱此序。一人大拂。一人把玩不置。數人傾服。余謂數人曰。大徹悟人與與知與能之百姓相去幾何。皆擬議。余又問。設使未悟以何為先鋒。復擬議。余為指大拂者曰。此公若解傾服。定不類公等。又為指把玩者曰。此公得其毛。公等不屬於毛。時數公互相顧笑。而拂玩兩公默然。然則具擇法眼誠難乎哉。附記於此(弟子成時)。
No. 1164-13b 西方合論原序(此序亦靈峰大師評點)
香光子避囂山剎修凈業。一禪人闊視高步過舍而譚。見案上凈土合論。閱未終篇。抗聲曰。此之法門原用接引中下。中下根智慧輕微。業力深重。以憶佛唸佛獲生凈土。如石附舟可以到岸。吾輩
【現代漢語翻譯】 現代漢語譯本：遠不如漢朝和唐朝。宋朝的理學則太過分了。王陽明一人直接繼承了孔子和顏回的心法。佛門居士中有唐朝的梁肅、宋朝的陳瓘、明朝的袁宏道，大概是不能夠輕視的。張忠肅（張居正）初年偶然懷疑《金剛經》中『為泥人揩背』的說法，於是被禪宗的人所嘲笑。如果試著讀一讀他的《三千有門頌》，還可以嘲笑他嗎？袁中郎（袁宏道）少年時風流倜儻，也被僧人和俗人所輕視。如果試著讀一讀他的《西方合論》，還可以輕視他嗎？唉！現在的人不具備看書的眼光，又怎麼能怪他們以耳朵當眼睛呢？因此特地將吳門所刻的標註和評點彙集起來以表彰他們。重新謀劃付梓，用來廣泛流通，普遍使法界有情眾生從此深信『唸佛法門』，達到最圓滿、最頓悟，高超一切禪、教、律，統攝一切禪、教、律，不再有歧路亡羊的嘆息了。辛卯年夏四月，北天目山的蕅益沙門智旭拜述。 曾經有僧人和俗人一起閱讀這篇序文，一個人非常反感，一個人卻愛不釋手，幾個人傾心佩服。我（智旭）對這幾個人說：『大徹大悟的人和有知識有能力的老百姓相差多少？』他們都只是猜測。我又問：『假設還沒有開悟，以什麼作為先鋒？』他們又只是猜測。我指著那個反感的人說：『這個人如果理解傾心佩服，一定不會像你們這樣。』又指著那個愛不釋手的人說：『這個人得到了其中的皮毛，你們連皮毛都算不上。』當時這幾個人互相看著笑著，而反感和愛不釋手的兩個人沉默不語。由此看來，具備選擇佛法的眼光真是很難啊！附記於此（弟子成時）。 《西方合論》原序（這篇序文也是靈峰大師評點） 香光子（張 प्रोफेशनल）爲了躲避喧囂，在山寺里修習凈土法門。一位禪師大搖大擺地走過他的住所，高談闊論。看到書案上的《凈土合論》，還沒讀完，就高聲說：『這種法門原本是用來接引中下等根器的人的。中下等根器的人智慧淺薄，業力深重，通過憶佛唸佛而獲得往生凈土，就像把石頭綁在船上可以到達岸邊。我們這些……』
【English Translation】 English version: Far inferior to the Han and Tang dynasties. The Neo-Confucianism of the Song dynasty went too far. Only Wang Yangming directly inherited the mind-transmission of Confucius and Yan Hui. Among the lay Buddhists were Liang Su of the Tang dynasty, Chen Guan of the Song dynasty, and Yuan Hongdao of the Ming dynasty, who should not be underestimated. In his early years, Zhang Zhongsu (Zhang Juzheng) once doubted the saying in the Diamond Sutra, 'wiping the back of a clay figure,' and was laughed at by Chan practitioners. If you try reading his 'Ode to the Three Thousand Gates,' can you still laugh at him? Yuan Zhonglang (Yuan Hongdao) was known for his elegance and unconventionality in his youth, and was also looked down upon by both monastics and laity. If you try reading his 'A Synthesis on the Western Pure Land,' can you still look down on him? Alas! People today lack the eye for reading books, so how can you blame them for using their ears as eyes? Therefore, I have specially compiled the annotations and commentaries engraved in Wumen to commend them. I plan to have it reprinted and widely circulated, so that all sentient beings in the Dharma realm can henceforth deeply believe in the 'Nianfo Dharma-door (Buddha-Recitation),' reaching the most perfect and sudden enlightenment, surpassing all Chan, Doctrine, and Discipline, encompassing all Chan, Doctrine, and Discipline, and no longer lamenting the lost sheep at the crossroads. In the fourth month of summer in the Xinmao year, the Shramana Zhixu of North Tianmu Mountain reverently wrote this. Once, some monastics and laity were reading this preface together. One person was very disgusted, while another cherished it. Several people were deeply impressed. I (Zhixu) said to these people, 'How much difference is there between a person who has attained great enlightenment and ordinary people with knowledge and ability?' They all just guessed. I then asked, 'Suppose one has not yet attained enlightenment, what should be the vanguard?' They again just guessed. I pointed to the person who was disgusted and said, 'If this person understood being deeply impressed, he would certainly not be like you.' I pointed to the person who cherished it and said, 'This person has obtained the fur of it, you are not even the fur.' At that time, these people looked at each other and laughed, while the disgusted and cherishing persons remained silent. From this, it can be seen that having the eye to choose the Dharma is truly difficult! Recorded here (disciple Chengshi). 'Original Preface to A Synthesis on the Western Pure Land' (This preface is also commented on by Great Master Lingfeng) Xiang Guangzi (Zhang 專業人士) sought refuge from the noise in a mountain temple to cultivate the Pure Land Dharma. A Chan master swaggered past his residence, talking loudly. Seeing 'A Synthesis on the Pure Land' on the desk, before finishing reading it, he exclaimed, 'This Dharma-door was originally used to guide those of middle and lower capacities. Those of middle and lower capacities have shallow wisdom and heavy karma. By recollecting the Buddha and reciting the Buddha, they can attain rebirth in the Pure Land, like tying a stone to a boat to reach the shore. We...'
洞了本源。此心是佛。何處覓佛。此心是土。何處見土。實際理中覓生佛去來生死三世相。無一毛頭可得。才說成佛已是剩語。何得更有分凈分薉舍此生彼之事。但應於此悟去。作一自在閑人。淫怒癡皆平等道場如如不動。何乃捨己佛拜金銅。且謂悟與未悟皆宜修習。無事生事。吾所不曉。香光聞而太息曰。若所言止圖口角圓滑。不知一舉足將墜火坑也。生死無常轉盻即至。如何熟記宗門見成相似語以為究竟。都云我已成佛不必唸佛。若約理言。一蚤一虱皆具如來清凈覺體。諸佛成正覺。眾生墮三塗。本體未嘗增減。生死涅槃等是妄見。無諸佛無眾生。於此證入亦無能證之人所證之法。泯絕心量超越情有。大地無寸土。佛之一字向何處安。至於進修法門。于無修證中修證。無差等中差等。千差萬別。雖位至等覺尚不知如來舉足下足處。從上祖師所以呵佛斥教一切皆遮者。因人滯教相隨語生解。不悟言外之本體。漫執語中之方便。一向說心說性說空說幻。頓漸因果無不曉通。及問本命元辰便將經論抵對。除卻現成言語。依舊茫然。所謂數他家錢己無亞分。或有真實修行之士。佛性不明辛苦行持。如盲無導。止獲人天之果。不生如來之家。諸祖知其弊端。遂用毒手刬言語。塞解路。拶情識。令其苦蔘密究。逆生滅流。生滅
【現代漢語翻譯】 現代漢語譯本 洞徹了本源。此心即是佛，又何處去尋覓佛呢？此心即是凈土，又何處去尋見凈土呢？在實際的真理中去尋找生佛的來去生死三世之相，連一根毫毛也找不到。才說要成佛，就已經多餘了。哪裡還有什麼區分清凈和污穢，捨棄此地而生到彼地的事情呢？只應當在這裡領悟。做一個自在的閑人，淫慾、嗔怒、愚癡都是平等的道場，如如不動。為什麼捨棄自己的佛性而去拜金銅佛像呢？並且說領悟與未領悟都應該修習，這是無事生事，我實在不明白。香光聽了嘆息說：『如果所說的話只是爲了口頭上圓滑，卻不知道一舉足就要墜入火坑啊！生死無常，轉眼就到，怎麼能熟記宗門的現成相似的語句就以為是究竟呢？都說我已經成佛了，不必唸佛。如果從理上說，一隻跳蚤、一隻虱子都具有如來清凈的覺悟之體。諸佛成就正覺，眾生墮入三惡道，本體未曾增減。生死涅槃等都是虛妄的見解。沒有諸佛，沒有眾生。於此證入，也沒有能證之人和所證之法。泯滅心量，超越情感和有無。大地上沒有一寸土地，『佛』這個字又安放在哪裡呢？至於進修法門，在無修無證中修證，在無差別中差別，千差萬別。即使位至等覺菩薩，尚且不知道如來舉足下足之處。從前的祖師之所以呵斥佛，貶低教法，一切都是爲了遮蔽，因為人們執著于教相，隨著言語產生理解，不領悟言語之外的本體，只是執著于言語中的方便。一味地說心說性說空說幻，頓悟漸悟因果報應無不曉通。及至問到本命元辰（本命元辰：指人出生年份對應的星宿），便用經論來抵擋應對，除去現成的言語，依舊茫然不知。這就是所謂的數著別人家的錢，自己卻沒有半分。或者有真實修行的士人，佛性不明，辛苦修行，如同盲人沒有嚮導，只能獲得人天福報的果實，不能生在如來之家。諸位祖師知道這種弊端，於是用毒手鏟除言語，堵塞理解的道路，壓制情識，讓他們苦苦蔘究，逆轉生死之流，生滅……』
【English Translation】 English version Penetrating the original source. This mind is Buddha. Where else to seek Buddha? This mind is the Pure Land. Where else to find the Pure Land? Seeking the aspects of birth, Buddha, coming, going, life, death, and the three periods of time within the actual principle, not a single hair can be found. To even say 'becoming Buddha' is already superfluous. How can there be further distinctions of purity and defilement, abandoning this shore and being born on the other? One should simply awaken here. Become a free and unburdened person. Lust, anger, and ignorance are all equal Bodhimandas, unmoving as suchness. Why abandon one's own Buddha-nature to worship golden and bronze images? Furthermore, to say that both the enlightened and unenlightened should cultivate is creating something out of nothing, which I do not understand. Xiangguang sighed upon hearing this, saying, 'If your words are merely for the sake of smooth talk, you do not realize that with each step you take, you are falling into a pit of fire! The impermanence of life and death arrives in the blink of an eye. How can you memorize ready-made, similar phrases from the Zen school and take them as the ultimate truth? They all say, 'I have already become a Buddha, there is no need to recite the Buddha's name.' If speaking from the perspective of principle, even a flea or a louse possesses the pure, awakened essence of the Tathagata. Buddhas attain perfect enlightenment, sentient beings fall into the three evil realms, but the essence has never increased or decreased. Birth, death, Nirvana, and so on are all false views. There are no Buddhas, no sentient beings. Entering into this realization, there is neither a person who can realize nor a Dharma to be realized. Extinguishing the measure of the mind, transcending emotions and existence. There is not an inch of land on the great earth, where can the word 'Buddha' be placed? As for the methods of advancement, cultivate and realize within non-cultivation and non-realization, differentiate within non-differentiation, in a myriad of ways. Even those who have reached the level of Equal Enlightenment still do not know where the Tathagata places his foot when he lifts it and puts it down. The reason why the ancestral teachers of the past scolded the Buddha and criticized the teachings was all to obstruct, because people are attached to the characteristics of the teachings, and interpretations arise along with the words, failing to awaken to the essence beyond the words, merely clinging to the expedient means within the words. They constantly talk about mind, talk about nature, talk about emptiness, talk about illusion, understanding everything about sudden and gradual enlightenment, cause and effect. But when asked about their Benming Yuanchen (本命元辰: the star corresponding to the year of one's birth), they use scriptures and treatises to resist and respond, and apart from ready-made words, they remain ignorant. This is what is meant by counting other people's money, while not having a penny of one's own. Or there are those who are truly cultivating, but their Buddha-nature is unclear, and they practice diligently, like a blind person without a guide, only obtaining the fruits of human and heavenly blessings, and not being born into the family of the Tathagata. The ancestors knew the drawbacks of this, so they used poisonous hands to eradicate words, block the path of understanding, and suppress emotions and knowledge, causing them to bitterly investigate and deeply study, reversing the flow of birth and death, birth and death...'
情忘取捨念寂。始識親生父母歷劫衣珠。卻來看論看經。一如道家中事。然後如說修進。以佛知見凈治情緣。拜空花如來。修水月梵行。登陽𦦨階級。度谷響眾生。不取寂證是謂佛種(悟后正好看經。正好修行。可見悟道是初步。看經修行是悟后功夫。不同流俗以看經修行為淺近。悟道為深遠。成顛倒見)。正如杲日當空行大王路。不同長夜趨走攀棘墮荊。豈謂一悟以來即同極果。岑大蟲謂。果上涅槃。天下善知識未證。以功未齊于諸聖。但明見佛性。亦得名善知識也。弘辨禪師曰。頓明自性。與佛同儔。然有無始染習。故假對治令順性起用。如人吃飯不一口便飽。溈山曰。初心從緣頓悟自理。猶有無始曠劫習氣未能頓凈。須教渠凈除現業流識。即修也。不可別有法修行趣向(看經修行皆所以凈除習氣。皆非別法)。夫諸祖為人壁立萬仞。火聚觸即燒。刀林動便創。未曾開口已隔千山。至機緣之外平實商量。未嘗絕階級。遮修行。傳燈錄中分明詳悉。大慧．中峰言教尤為緊切。血誠勉旃。惟恐空解著人墮落魔事。何曾悟后不假修行。後世不識教意。不達祖機。取喝佛罵祖破膽險句為行持。昔人為經論所障。是雜食米麥不能運化。後人飽記禪宗語句。排因撥果越分過頭。是取大黃巴豆為茶飯也。自誤誤人弊豈有極。是以
才入此門便輕十方如來。莫不云無佛可成。無行可修。見人唸佛則曰自性是佛。見修凈土則曰即心是凈。言參禪尊之九天。言唸佛蹂之九地。全不思參禪唸佛總之爲了生死。同是出苦海之寶筏。越界有之橋樑。事同一家。何勝何劣。參門所悟亦有淺深。唸佛所修亦有高下。如何執定參者即是上器。念者便為下根。達磨西來已云。二百年後明道者多行道少。說理者多通理少。今傳燈錄中如麻似粟。同云入悟其實迥分。至如般若緣深靈根夙植。伽陵破卵香象截流。見根宗于片言。顯威用於一喝。一聞千悟得大總持。或有懷出世之心。具丈夫之志。舍塵情。究大事。不怙小解。惟求實知。嘗膽臥薪飲冰吞蘗。三四十年後或遇明師痛與針劄。偷心死盡心華始開。此後又須潛行密修銷融余習。法見尚舍況非法耶。趙州除粥飯是雜用心。涌泉四十年尚有走作。香林四十年打成一片。業業兢兢如護頭目。直至煙消灰滅自然一念不起。業不能拘。生死之間隨意自在。詰其所證恐亦未能超于上品上生之上。何以明之。龍樹菩薩宗門鼻祖也。大智慧大辯才住持佛法。世尊遙為授記。不過曰證初歡喜地往生安樂國而已。而觀經上品上生剎那亦證初地。今宗門諸大祖師。縱見離蓋纏。語出窠臼。豈能即過龍樹。龍樹悟無生無相之宗。具不墮階級
【現代漢語翻譯】 現代漢語譯本：剛入門就輕視十方如來，都說沒有佛可以成，沒有修行可以修。看見別人唸佛就說『自性是佛』，看見修凈土的就說『即心是凈』。說參禪高貴得像在九重天上，說唸佛低賤得像在九重地下。完全不考慮參禪唸佛總歸是爲了了生死，同樣是脫離苦海的寶筏，超越界限的橋樑。事情本是一家，有什麼高下之分？參禪所悟也有深淺，唸佛所修也有高下。怎麼能執著地認為參禪的就是上等根器，唸佛的就是下等根器呢？ 達摩（Bodhidharma，禪宗始祖）西來時就說過，二百年後明白道理的人多，實行的人少；說理的人多，通達的人少。現在《傳燈錄》（Collection of Transmission of the Lamp，記載禪宗傳承的典籍）中像穀子一樣多的人，都說自己開悟了，其實差別很大。至於那些般若（Prajna，智慧）緣分深厚、靈根宿植的人，就像伽陵鳥破殼而出，香象截斷水流一樣，在片言隻語中見到根本宗旨，在一聲棒喝中顯現威力，一聽聞就能領悟千條道理，得到大總持（Maha-dharani，總攝憶持一切法而不忘失的智慧）。或者有人懷著出世之心，具備大丈夫的志向，捨棄世俗的感情，探究人生大事，不滿足於小的理解，只求真實的證悟。他們嘗膽臥薪，飲冰吞苦，三四十年後或許遇到明師，被狠狠地鍼砭一番，偷心完全死去，心華才開始綻放。此後又必須潛行密修，消融剩餘的習氣。法見尚且要捨棄，何況非法呢？ 趙州（Zhaozhou，唐代禪宗大師）說除了粥飯之外都是雜用心，涌泉（Yongquan，禪宗寺院名）四十年還有走作，香林（Xianglin，禪宗寺院名）四十年打成一片。他們兢兢業業，如保護頭目一樣，直到煙消灰滅，自然一念不生，業力不能束縛，生死之間隨意自在。追問他們所證得的境界，恐怕也未能超過上品上生之上。用什麼來證明呢？龍樹菩薩（Nagarjuna，大乘佛教的重要思想家）是宗門（Zen school，禪宗）的鼻祖，具有大智慧、大辯才，住持佛法，世尊（Sakyamuni，釋迦牟尼佛）遙遠地為他授記，也不過是說他證得初歡喜地（First Bhumi，菩薩修行階位的第一階段），往生安樂國（Sukhavati，西方極樂世界）而已。而《觀經》（Contemplation Sutra）中上品上生的人，剎那間也能證得初地。現在宗門的各位大祖師，縱然見解脫離了蓋障纏縛，言語超出了窠臼，難道能超過龍樹菩薩嗎？龍樹菩薩悟得無生無相之宗，具備不墮階級的智慧。
【English Translation】 English version: As soon as they enter this gate, they belittle the Tathagatas (Tathagata, 'Thus Gone One', an epithet of the Buddha) of the ten directions. They all say that there is no Buddha to be attained and no practice to be cultivated. When they see people reciting the Buddha's name, they say, 'The self-nature is the Buddha.' When they see people cultivating Pure Land, they say, 'The mind itself is the Pure Land.' They say that Chan (Zen) is as noble as being in the ninth heaven, and that reciting the Buddha's name is as lowly as being in the ninth hell. They do not consider that both Chan and reciting the Buddha's name are ultimately for resolving birth and death, and are both precious rafts for escaping the sea of suffering, and bridges for crossing boundaries. The matter is the same family, so what is superior and what is inferior? The enlightenment attained through Chan also has depths, and the cultivation through reciting the Buddha's name also has levels. How can one stubbornly believe that those who practice Chan are of superior capacity, and those who recite the Buddha's name are of inferior roots? When Bodhidharma (Bodhidharma, the founder of Zen Buddhism) came from the West, he said that two hundred years later, there would be many who understand the principles but few who practice them; many who talk about the principles but few who comprehend them. Now, in the 'Transmission of the Lamp' (Collection of Transmission of the Lamp, a record of the Zen lineage), there are as many people as grains of millet who claim to have attained enlightenment, but in reality, their levels are vastly different. As for those who have deep affinities with Prajna (Prajna, wisdom), and whose spiritual roots are planted from previous lives, like the Kalavinka bird breaking out of its shell, or the fragrant elephant cutting off the flow of water, they see the fundamental principle in a few words, and manifest power in a single shout. With one hearing, they can understand thousands of principles and attain the Maha-dharani (Maha-dharani, the wisdom of comprehensively remembering and retaining all dharmas without forgetting). Or there are those who have a mind to transcend the world, possess the ambition of a great person, abandon worldly emotions, and investigate the great matter of life. They are not content with small understandings, but only seek true realization. They taste gall and sleep on firewood, drink ice and swallow bitterness. After thirty or forty years, they may encounter a wise teacher who sharply criticizes them, and only when the stealing mind is completely dead will the flower of the mind begin to bloom. After this, they must practice secretly and diligently, dissolving the remaining habits. Even the view of Dharma must be abandoned, let alone what is not Dharma? Zhaozhou (Zhaozhou, a Zen master of the Tang Dynasty) said that everything other than porridge and rice is miscellaneous thoughts. Yongquan (Yongquan, a Zen monastery) still had activity after forty years, and Xianglin (Xianglin, a Zen monastery) was all of one piece after forty years. They were diligent and conscientious, protecting their heads and eyes, until the smoke disappeared and the ashes were extinguished, and naturally not a single thought arose. Karma could not bind them, and they were free and at ease between birth and death. Questioning their attainment, I fear they have not even surpassed the highest level of the highest rebirth. How can this be proven? Nagarjuna (Nagarjuna, an important thinker of Mahayana Buddhism) Bodhisattva is the patriarch of the Zen school (Zen school, Zen Buddhism), possessing great wisdom and great eloquence, upholding the Buddha's Dharma. Sakyamuni (Sakyamuni, the historical Buddha) Buddha remotely predicted his attainment, but only said that he would attain the first Bhumi (First Bhumi, the first stage of a Bodhisattva's practice) and be reborn in Sukhavati (Sukhavati, the Western Pure Land). And those who are reborn in the highest level of the highest rebirth in the Contemplation Sutra (Contemplation Sutra) can also attain the first Bhumi in an instant. Now, can the great patriarchs of the Zen school, even if their views are free from the entanglements of coverings and their words are beyond the old ruts, surpass Nagarjuna Bodhisattva? Nagarjuna Bodhisattva realized the principle of no birth and no form, and possessed the wisdom of not falling into stages.
之見。而生於安養。與上上輩所證正等。則禪人所證豈能獨超。良以上下生解第一義還同禪門之悟深。信因果還同禪門之修止。唸佛往生別耳。吾以為悟修之士。既不能取無餘涅槃同如來。又不肯取有餘涅槃同二乘。必入普賢行愿之海。若非舍一身受一身濟度眾生。則從一剎至一剎供養諸佛。既見諸佛還同往生。究竟與上上生止在雁行伯仲之間。何以高視祖師。輕言凈侶。其或悟門已入休歇太匆。智不入微道難勝習。一念不盡即生死之根。業風所牽復入胎獄。如五祖戒為蘇子青。草堂作魯公。隔陰之後隨緣流轉。道無長而有消。業有加而無減。縱般若緣深不落三塗。而出房入房亦太辛苦。還視中下往生輩。已天地不足喻其否泰矣。況後世宗風日下。人根日漓。發心既多不真。功夫又不純一。偶于佛祖機鋒知識涎沫悟得本來成佛處。當下即是處。意識行不到語言說不及處。一切不可得。不可得亦不可得處。將古人語句和會無不相似。即云馳求已歇。我是無事道人。識得煩惱如幻則恣情以肆煩惱。識得修行本空輒任意以壞修行。謂檀本空也。反舍檀取慳。忍本空也。反聽隨置忍。言戒則曰本無持犯何必輕犯重持。言禪則曰本無定亂何必舍亂取定。聽情順意踏有譚空。既云法尚應舍。何為復取非法。既云真亦不求。胡為舍之
求妄。既云修觀習定皆屬有為之功。何獨貪利求名偏合無為之道。愛憎譭譽之火才觸即高。生老病死之風微吹已動。爭人爭我說是說非。甚至以火性為氣魄。以我慢為承當。以譎詐為機用。以誑語為方便。以放恣為遊戲。以薉言為解黏。讚歎破律無行之人。侮弄繩趨尺步之士。偏顯理路故窮玄極妙莫之蹤由。盡刬行門故縱意任心無復規矩。口言往生是小乘法。令人修習己乃宴然。或至經年不拜一佛。不禮一懺。不轉一經。反看世間不必有之書。行道人不宜行之事。使後生小子惟尋見解。專逞聰明。才有所知即為一超直入。輕狂傲慢貢高恣睢。口無擇言身無擇行。成群作隊舞弄猖狂。父既報仇子遂行劫。寫烏成馬展轉差訛。不念世間情慾無涯堤之尚溢。如何日以圓滑之語共破因果之門。決其防藩。導以必流。自誤誤人。安免淪墜。若不為魔所攝。定當永陷三塗。劍樹刀山報其前慝。披毛戴角酬還宿殃。莫云悟達之人業不能系。夫業不能系。非謂有而不有。正以無而自無。生既隨境即趨死。安得不隨業攸往。眼前一念瞋相即怪蟒之形。一念貪相即餓鬼之種。無形之因念甚小。有形之果報甚奢。情念介然識田持之。千萬劫簸終不遺失。如一比丘以智慧故身有光明。以妄語故口流蛆蟲。一言之微得此惡果。雖有光智終不能消。
今煩惱無明熾然不斷。欲以相似見解冀消惡業而出三塗。無有是處。向使此等不得少以為足。常如說以修行。終不自言已悟即心是佛。豈可復同中下唸佛求生了達生本無生。不妨熾然求生。即心是土。蓮邦不屬心外。不釋禮拜。不捨唸誦。智力行力雙轂並驅。方當踞上品蓮臺。坐空中寶閣。香積朝飯滿月夕游。回視胎生人民彳亍寶地。不聞法語。不見法身。像馬難群。雞鳳非類。何況人天小果甕中蚊虻者哉。而乃枵腹高心著空破有。卒以偏執之妄解。攖非常之苦報。不與阿彌作子。卻為閻羅之囚。不屑凈眾傳鑣。卻受阿旁之指。棄寶林而行劍樹。舍梵音而聽叫號。尚不能與世間無知無見行少善少德生於人天者儔。毫𨤲有差天地懸隔。可不哀歟。然則宗門中人。上未必能超上品。而下之已墮三途。故知此道險難未易游履。成則為佛。敗則為魔。王賊判于指彈。卿烹別於目瞤。苦樂之分宜早擇矣。今代悟門一脈不絕如線。鼓鐘之下寂寥無人。止有二三冠纓路途端直。然既為俗士。不同釋子戒律縛身。方置身大火之中。浸心煩惱之海。雖戒營幹世事內。依稀得一入門。而道力甚淺。業力甚深。極粗莫如淫殺之業猶不能折身不行。何況其細。生死邊際安能脫然。徒見豪奢如於頔。奸惡如呂惠卿．夏竦。躁進如張天覺。風流艷冶
【現代漢語翻譯】 現代漢語譯本： 如今煩惱無明像火焰般熾盛燃燒，連綿不斷。想要憑藉相似的見解，希望消除惡業，從而脫離地獄、餓鬼、畜生三惡道，這是不可能的。如果這些人不滿足於略微的成就，常常按照佛陀的教導修行，最終也不會自稱已經開悟，認為『即心是佛』。怎麼可以和那些中下根器的人一樣，唸佛求生西方極樂世界，卻又認為已經了達『生本無生』的道理，不妨礙熾盛地求生凈土，認為『即心是凈土』呢？要知道，極樂世界並不在心外。所以，不停止禮拜，不放棄唸誦，智慧和修行像車子的兩個輪子一樣並駕齊驅，才能穩坐上品蓮臺，安住在空中的寶閣里，早上享受香積佛國的美味佳餚，晚上在滿月之下悠閒遊玩。回頭看看那些胎生的人民，在寶地上慢慢行走，聽不到佛法，見不到法身，就像大象和馬難以混入普通獸群，雞和鳳凰不是同一類一樣。更何況那些人天小果，如同甕中的蚊子一樣呢？ 然而，有些人空著肚子卻心高氣傲，執著于空而否定有，最終以片面執著的錯誤理解，招致非常痛苦的果報。他們不能成為阿彌陀佛的兒子，卻成為閻羅王的囚犯；不屑於和大眾一起修行，卻受到獄卒的指使；拋棄了寶林（指極樂世界）而走向劍樹地獄，捨棄了梵音而聽取淒厲的叫號聲。甚至不能和世間那些無知無見，行少善少德，而生於人天道的人相比。稍微有一點點差別，就如同天地般遙遠。難道不令人悲哀嗎？ 因此，宗門中的人，向上未必能夠超越上品往生，而向下卻已經墮入三惡道。所以要知道，這條道路是多麼的危險艱難，不容易行走。成功了就成佛，失敗了就成魔。就像國王和盜賊的區分只在一彈指之間，被任用和被烹殺的區別只在一眨眼之間。痛苦和快樂的區分，應該及早選擇啊！ 如今時代，開悟之門像細線一樣沒有斷絕。但是，在鐘鼓齊鳴的法會之下，寂寥無人。只有兩三個身居高位的官員，道路端正。然而，既然是世俗之人，不同於出家人有戒律約束，身處熊熊燃燒的大火之中，沉浸在煩惱的海洋里。雖然勉強經營世事，內心依稀得到一點入門的途徑，但是道力非常淺薄，業力非常深重。極其粗重的淫慾和殺業，尚且不能約束自己不去實行，更何況是細微的惡業呢？生死關頭，怎麼能夠脫離呢？只是看到像于頔那樣豪奢，像呂惠卿、夏竦那樣奸惡，像張天覺那樣急躁冒進，風流艷冶……
【English Translation】 English version: Now, afflictions and ignorance blaze incessantly. To hope to eliminate evil karma and escape the three evil realms (地獄, 餓鬼, 畜生 - hell, hungry ghost, animal) with similar views is impossible. If these people were not content with small achievements and constantly practiced according to the teachings, they would never claim to be enlightened, thinking 'the mind itself is Buddha (即心是佛)'. How can they be the same as those of middle and lower capacity who seek rebirth in the Pure Land (西方極樂世界 - Western Pure Land of Ultimate Bliss) through mindfulness of Buddha, yet believe they have understood the principle of 'birth is fundamentally without birth (生本無生)', and that it does not hinder their fervent seeking of rebirth, thinking 'the mind itself is the Pure Land (即心是凈土)'? Know that the Land of Bliss (極樂世界) is not outside the mind. Therefore, do not cease prostrations, do not abandon recitations, let wisdom and practice drive forward like the two wheels of a chariot, then one can securely sit on an upper-grade lotus platform, reside in a jeweled pavilion in the sky, enjoy the fragrant rice of the morning meal and leisurely stroll under the full moon in the evening. Looking back at those born from the womb, walking slowly on the jeweled ground, unable to hear the Dharma, unable to see the Dharma body, like elephants and horses difficult to mix with ordinary herds, chickens and phoenixes not of the same kind. How much more so those small fruits of humans and devas, like mosquitoes in a jar? However, some are empty-bellied yet arrogant, clinging to emptiness while negating existence, ultimately inviting extremely painful retribution with their one-sided and deluded understanding. They cannot become sons of Amitabha (阿彌陀佛), but become prisoners of Yama (閻羅王); disdaining to advance together with the assembly, they receive the commands of the prison guards; abandoning the jeweled forest (寶林 - metaphor for the Pure Land) to walk the sword-tree hell, forsaking the Brahma sounds to listen to the wailing cries. They cannot even compare to those in the world who are ignorant and without views, performing little good and possessing little virtue, yet are born in the realms of humans and devas. A slight difference is like the vast distance between heaven and earth. Is this not lamentable? Therefore, those in the Zen school (宗門) may not necessarily transcend to the upper grades of rebirth, while downwards they have already fallen into the three evil realms. Therefore, know that this path is so dangerous and difficult, not easy to tread. Success leads to Buddhahood, failure leads to becoming a demon. The distinction between king and thief is in a snap of the fingers, the difference between being employed and being cooked is in a blink of an eye. The distinction between suffering and happiness should be chosen early! In this era, the lineage of enlightenment is unbroken like a thin thread. However, under the resounding drums and bells of Dharma assemblies, there is desolate emptiness, with only two or three officials of high rank on the straight path. However, since they are laypeople, unlike monks bound by precepts, they are situated in a raging fire, immersed in a sea of afflictions. Although they勉強manage worldly affairs, they vaguely obtain a path of entry within, but their power of the Way is very shallow, and the power of karma is very deep. Even the extremely coarse karma of lust and killing cannot be restrained from being practiced, how much more so the subtle evil karma? How can they escape the boundary of life and death? One only sees extravagance like that of Yu Di (于頔), wickedness like that of Lü Huiqing (呂惠卿) and Xia Song (夏竦), impetuous advancement like that of Zhang Tianjue (張天覺), and the romantic and alluring…
如白樂天．蘇子瞻等。皆列傳燈。摩肩列祖。便謂一切無礙別有源流。不知彼等諸人雖具正見。若謂從此不受分段。業不能牽。吾未敢許。方當長夜受報未有了期。故知唸佛一門于白衣尤為吃緊。業力重。仰仗佛力獲免長淪。如負債藏於王宮。得不抵索。既生佛土。生平悟解皆不唐捐。生死催人。出息難保。早尋歸路。免致亂忙。縱使志在參禪。不妨兼以唸佛。世間作官作家猶云不礙。況早晚禮拜唸誦身心宴如者乎。且借唸佛警綿。可提參禪之怠。借參門洞徹。可堅凈土之歸。適兩相資最為穩實。如此不信真同下愚。石頭居士。少志參禪根性猛利。十年內洞有所入。機鋒迅利珠語走盤。尋常與人論及此事。下筆傾湫。不蹈祖師陳言。直從胸臆流出。活虎生龍無一死語。遂謂了悟無所事事。雖世情減少不入塵勞。然弄月嘲風登山玩水。文酒苑騷雅場懶慢。疏狂未免縱意。如前之病未能全脫。所幸生死心切。不終陷溺。痛念觸途成滯。見境生心。浮解實情未能相勝。始約偏空之見。涉入普賢之門。又思行門端的莫如唸佛。而權引中下之疑未之盡破。后博觀經論。始知此門原攝一乘。悟與未悟皆宜修習。於是採金口所宣。菩薩所闡。諸大善知識所揮。附以己意。千波兢起。萬派橫流。詰其匯歸。皆同濫始。其論以不思議第一
【現代漢語翻譯】 現代漢語譯本： 像白樂天（Bai Letian，唐代詩人）、蘇子瞻（Su Zizhan，即蘇軾，宋代文學家）等人，都被列入《傳燈錄》。他們肩比歷代祖師，就認為一切都無礙，另有源頭。卻不知他們這些人雖然具有正見，但若說從此不受分段生死，業力不能牽引，我不敢茍同。他們很可能還要在漫長的輪迴中受報，沒有結束的期限。所以說，唸佛法門對於在家的居士尤其重要。因為業力深重，仰仗佛力才能免於長久沉淪，就像欠債的人躲在王宮裡，可以暫時避免被追討。一旦往生到佛國凈土，生平的悟解都不會白費。生死無常催人，一呼一吸之間難以保證，應該及早尋找歸路，免得臨終時慌亂。即使立志參禪，也不妨兼修唸佛。世間做官、寫作尚且不妨礙修行，何況早晚禮拜唸誦，身心安寧呢？而且可以借唸佛來警醒昏沉，提起參禪的懈怠；借參禪的通達，可以堅定往生凈土的信念。這樣互相資助，最為穩妥踏實。如此還不相信，真如同下愚之人。石頭居士（Shitou Jushi，指石頭希遷禪師），年輕時立志參禪，根性猛利，十年之內有所領悟。機鋒迅捷，言語如珠走盤。平時與人談論此事，下筆如水傾瀉，不落入祖師的陳詞濫調，直接從胸臆中流出，生動活潑，沒有一句死板的語言。於是認為開悟之後就無所事事。雖然世俗情慾減少，不陷入塵勞，然而吟風弄月，登山玩水，詩文酒宴，懶散放縱，舊習未能完全擺脫。所幸生死心切，不至於最終沉溺。痛感觸境生滯，見境生心，浮淺的理解無法戰勝實情。開始捨棄偏執于空的見解，涉入普賢菩薩的行門。又認為修行法門最穩當的莫如唸佛，但對中下根基之人的疑惑未能完全消除。後來廣泛閱讀經論，才知道這個法門原本就統攝一乘佛法，開悟與未開悟的人都適宜修習。於是採納佛陀金口所宣說的，菩薩所闡述的，以及各位大善知識所發揮的，附加上自己的理解，千波競起，萬派橫流，追問其最終歸宿，都同樣歸於唸佛的初始。
【English Translation】 English version: People like Bai Letian (Bai Letian, a poet of the Tang Dynasty), Su Zizhan (Su Zizhan, namely Su Shi, a literary figure of the Song Dynasty), and others are all listed in the 'Transmission of the Lamp'. They stand shoulder to shoulder with the ancestral masters of all generations, and then think that everything is unimpeded and has a separate source. But they do not know that although these people have right views, if they say that they will not be subject to segmented birth and death from now on, and that karma cannot be dragged, I dare not agree. They are likely to be rewarded in a long cycle of reincarnation, with no end in sight. Therefore, the Dharma gate of reciting the Buddha is especially important for lay people. Because of the heavy karma, relying on the power of the Buddha can avoid long-term sinking, just like a debtor hiding in the royal palace, can temporarily avoid being pursued. Once reborn in the Buddha's Pure Land, the understanding of life will not be in vain. The impermanence of birth and death urges people, and it is difficult to guarantee between breaths. We should find a way home as soon as possible, so as not to be flustered at the end of life. Even if you are determined to practice Chan, you may as well practice reciting the Buddha at the same time. It does not hinder practice to be an official or write in the world, let alone worship and recite in the morning and evening, and the body and mind are peaceful? Moreover, reciting the Buddha can be used to alert the drowsiness and lift the slack of Chan practice; by means of the thorough understanding of Chan, the belief in returning to the Pure Land can be strengthened. Such mutual assistance is the most stable and practical. If you still don't believe it, it's really like a fool. Layman Shitou (Shitou Jushi, refers to Zen Master Shitou Xiqian), when he was young, he was determined to practice Chan, and his roots were fierce. Within ten years, he had some understanding. The machine front is swift, and the words are like beads walking on the plate. Usually when talking to people about this matter, the writing is like water pouring down, not falling into the clichés of the ancestral masters, directly flowing out of the chest, lively and lively, without a single dead word. So he thought that after enlightenment, there was nothing to do. Although worldly desires are reduced and not trapped in dust and labor, however, chanting wind and playing with the moon, climbing mountains and playing with water, poetry and wine banquets, lazy and indulgent, the old habits have not been completely abandoned. Fortunately, the heart of life and death is eager, and it will not sink in the end. I feel deeply that touching the environment becomes stagnant, seeing the environment produces the heart, and the superficial understanding cannot overcome the truth. He began to abandon the view of being partial to emptiness and entered the practice of Samantabhadra Bodhisattva. He also believes that the most stable practice method is reciting the Buddha, but the doubts of people with middle and lower roots have not been completely eliminated. Later, after reading the scriptures extensively, I realized that this Dharma gate originally encompasses the One Vehicle Buddha Dharma, and both enlightened and unenlightened people are suitable for practice. Therefore, he adopted what the Buddha said in his golden mouth, what the Bodhisattvas elaborated, and what the great virtuous teachers have developed, and added his own understanding. Thousands of waves are rising, and thousands of schools are flowing horizontally. Asking about its final destination, they all return to the initial recitation of the Buddha.
義為宗。以悟為導。以十二時中持佛名號一心不亂唸唸相續為行。以六度萬行為助因。以深信因果為入門。甫成而同參發心持戒唸佛者五人。共欲流通。以解宗教之惑。香光根微識劣。久為空見所酖。肆志縱情有若狂象。去年沉湎之夜。親游鬲子地獄烈火洞然。見所熟譚空破戒亡僧。形容尪羸跛足而過。哭聲震地殆不忍聞。及寤身毛為豎。遂亦發心歸依凈土。後讀此論。宿疑冰釋。所以今日不憚苦言。病夫知醫。浪子憐客。汝宜盡刬舊日知見。虛心誦習。自當有入。生死事大。莫久遲。疑於是禪人悲淚交集。自云。若不遇子。幾以空見賺過一生。子生我矣。懇案集作禮而去。
時 萬曆庚子仲春廿三日也。袁宗道伯修甫書于白蘇齋。
No. 1164-13 西方合論
荷葉庵石頭道人 袁宏道 撰述
上生居士 袁中道 參定
古郢門人 張五教 筆受
雙徑沙門 如奇 標旨
蕅益沙門 智旭 評點
夫滯相迷心有為過出。著空破有莽蕩禍生。達摩救執相之者。說罪福皆虛。永明破狂慧之徒。言萬善總是。滅火者水。水過有沉溺之災。生物者日。日盛為枯焦之本。如來教法亦復如是。五葉以來單傳斯盛。迨於今日狂濫遂滋。謬引惟心。同無為之外道。執言皆
【現代漢語翻譯】 現代漢語譯本：以實義為根本宗旨，以開悟為引導，以一天十二個時辰里持唸佛名號，達到一心不亂、唸唸相續為修行方法，以修持六度萬行為輔助因素，以深信因果為入門途徑。我剛開始修行時，有五位一同參學、發心持戒唸佛的人，我們共同希望弘揚佛法，以解除人們對佛學和宗教學的疑惑。香光（作者法號）我資質愚鈍，見識淺薄，長期以來沉溺於空洞的見解之中，放縱自己的慾望，就像發狂的大象一樣。去年沉湎於酒色的夜晚，我親身遊歷了鬲子地獄，那裡烈火熊熊燃燒。我看見我所熟悉的那些談論空性卻又破戒而死的僧人，他們形容枯槁，跛著腳走過，哭聲震天，實在讓人不忍心聽。醒來后我汗毛都豎起來了，於是也發心歸依凈土。後來讀到這部論著，以前的疑惑都像冰雪一樣消融了。所以今天我不怕說出這些痛苦的經歷，就像生病的丈夫知道醫生的重要，浪蕩的兒子憐憫其他的客人一樣。你應該徹底剷除舊有的知見，虛心誦讀學習，自然會有所領悟。生死是大事，不要拖延太久。禪人聽了這些話，悲傷地流下了眼淚，說：『如果不是遇到您，我幾乎要被空洞的見解欺騙過完一生了。您真是救了我啊！』於是懇切地按照集中的方法行禮，然後離開了。
時為萬曆庚子年仲春二十三日，袁宗道（字伯修）寫于白蘇齋。
《西方合論》
荷葉庵石頭道人 袁宏道 撰述
上生居士 袁中道 參定
古郢門人 張五教 筆受
雙徑沙門 如奇 標旨
蕅益沙門 智旭 評點
執著于表象而迷惑於心，是有為的過失；執著于空性而否定有，會產生莽撞的災禍。達摩（Bodhidharma）爲了救助那些執著于表象的人，說罪和福都是虛幻的。永明（Yongming Yanshou）爲了破除那些狂妄自大的人，說一切善行都是真實的。用水可以滅火，但水過多也會有沉溺的災難；太陽可以生長萬物，但太陽過於強烈也會導致枯焦。如來（Tathagata）的教法也是如此。禪宗五葉以來，單傳的教義非常興盛，但到了今天，狂妄濫用的人也隨之增多。他們錯誤地引用『唯心』的說法，等同於無為的外道；執著于『一切皆空』的言論，
【English Translation】 English version: The fundamental principle is meaning; the guide is enlightenment; the practice is to uphold the Buddha's name single-mindedly and continuously throughout the twelve periods of the day, without distraction; the auxiliary cause is the practice of the Six Perfections (Paramitas) and myriad good deeds; and the gateway is deep faith in cause and effect. When I first began practicing, there were five fellow practitioners who resolved to uphold the precepts and recite the Buddha's name. Together, we wished to propagate the Dharma to dispel people's doubts about Buddhism and religion. Xiangguang (author's Dharma name), I am dull-witted and have shallow knowledge, and for a long time, I have been indulging in empty views, indulging my desires like a mad elephant. Last year, on a night of indulgence in wine and sex, I personally visited the Gezi Hell, where the raging fire burned fiercely. I saw those monks I knew who talked about emptiness but broke the precepts and died. They were emaciated and limped past, their cries shaking the earth, which was unbearable to hear. When I woke up, my hair stood on end, and I resolved to take refuge in the Pure Land. Later, after reading this treatise, my previous doubts melted away like ice and snow. Therefore, today I am not afraid to speak of these painful experiences, just as a sick husband knows the importance of a doctor, and a prodigal son pities other guests. You should completely eradicate your old knowledge and views, and study with an open mind, and you will naturally have some understanding. Birth and death are major matters, do not delay too long. The Chan (Zen) practitioner listened to these words, and tears of sorrow flowed down, saying, 'If I had not met you, I would have been deceived by empty views for the rest of my life. You have truly saved me!' Then he earnestly performed the prostrations according to the methods in the collection and left.
The time was the twenty-third day of the second month of the Gengzi year of the Wanli era, written by Yuan Zongdao (Zi Boxiu) at Baisu Studio.
The Western Convergence Treatise
Written by Yuan Hongdao, the Stone Daoist of Lotus Leaf Hermitage
Revised by Yuan Zhongdao, the Layman of Upper Birth
Transcribed by Zhang Wujiao, a disciple from Guying
Marked with the main points by Ruqi, a Shramana (Buddhist monk) of Shuangjing
Commented on by Zhixu, a Shramana of Ouyi
Clinging to appearances and being deluded in mind is the fault of conditioned existence; clinging to emptiness and negating existence will cause reckless disasters. Bodhidharma saved those who clung to appearances by saying that sin and merit are both illusory. Yongming Yanshou broke the arrogance of those with wild wisdom by saying that all good deeds are real. Water can extinguish fire, but too much water can cause drowning; the sun can grow all things, but too much sun can cause scorching. The Tathagata's teachings are also like this. Since the Fifth Patriarch of Chan, the single transmission of doctrine has been very prosperous, but today, those who are arrogant and abuse it have also increased. They mistakenly quote the saying of 'mind-only', which is equivalent to the unconditioned heretics; clinging to the statement that 'everything is empty',
是。趨五欲之魔城。不思阿難未得盡通。頭陀擯斥。摩達微牽結使。尊者呵譏。蟬翅薄習寶所斯遠。丘山崇垢凈樂何從。楞伽傳自達磨。悟修並重。黃梅流通般若。空有雙圓。未聞一乘綱宗呵叱凈戒。五燈嫡子貪戀世緣。昔道士著鬼。田父以湯沃醒。士以辟鬼符為謝。聞者笑之。今之學者。貪瞋邪見熾然如火。欲為人解縛。何其惑也。餘十年學道墮此狂病。后因觸機薄有省發。遂簡塵勞歸心凈土。禮誦之暇取龍樹．天臺．長者．永明等論細心披讀。忽爾疑豁。既深信凈土。復悟諸大菩薩差別之行。如貧兒得伏藏金。喜不自釋。愚庵和尚．平倩居士謀余裒集西方諸論。乃宗古德要語勒成一書。命曰西方合論。始於己亥十月廿三日。成於十二月廿二日。既寡檢閱。多所脫漏。唯欲方便初心。尚期就正有道。略稽往哲。分敘十門。第一剎土門第二緣起門第三部類門第四教相門第五理諦門第六稱性門第七往生門第八見網門第九修持門第十釋異門
第一剎土門
夫一真法界身土交參。十佛剎海凈薉無別。秪因眾生行業有殊。諸佛化現亦異。或權或實或偏或圓。或暫或常或漸或頓。一月千江波波具涵凈月。萬燈一室光光各顯全燈。理即一諦。相有千差。若非廣引靈文。眾生何所取則。爰取諸教。略敘十門。一毗盧遮那
【現代漢語翻譯】 現代漢語譯本：是的。趨向五欲的魔城，不考慮阿難（Ananda，佛陀的十大弟子之一）尚未獲得全部神通，像頭陀（dhūta，一種苦行）一樣被擯棄，摩達（Mada，驕慢）稍微牽引就結成煩惱之因，尊者（指有德行的僧人）呵斥譏諷，像蟬翼一樣微薄的善習卻遠離了珍寶之地。丘山堆積污垢，清凈的快樂從何而來？《楞伽經》（Laṅkāvatāra Sūtra）由達磨（Bodhidharma，禪宗初祖）傳來，悟解和修行並重。黃梅（指禪宗五祖弘忍）流通般若（Prajñā，智慧），空和有達到雙重圓融。從未聽說過提倡一乘（Ekāyana，唯一的成佛之道）綱宗的人呵斥凈戒，五燈（指禪宗燈錄）的嫡傳弟子貪戀世俗因緣。過去有道士被鬼附身，農夫用熱水澆醒了他，道士用辟邪符作為感謝，聽到的人都嘲笑他。現在的一些學佛之人，貪婪、嗔恨、邪見像火焰一樣熾盛，卻想為別人解除束縛，這是多麼的迷惑啊！我過去十年學道也墮入這種狂妄的病態，後來因為觸動了某種機緣，稍微有所醒悟，於是簡化世俗事務，歸心於凈土。在禮拜誦經的空閑時間，我取來龍樹（Nāgārjuna，中觀學派創始人）、天臺（Tiāntāi，中國佛教宗派）、長者（Vimalakīrti，維摩詰）、永明（Yǒngmíng，指永明延壽大師）等人的論著，仔細閱讀，忽然之間疑慮消解。既深信凈土法門，又領悟到諸大菩薩不同的行愿。就像貧窮的孩子得到了埋藏的黃金，喜悅得無法自已。愚庵和尚和平倩居士計劃讓我裒集西方凈土的各種論著，於是我依據古代大德的重要言論，編成一本書，命名為《西方合論》。開始於己亥年十月二十三日，完成於十二月二十二日。因為很少有時間檢查校對，所以有很多脫漏之處，只是爲了方便初學者，希望有道之人能夠加以匡正。我略微考察了前人的著述，分為十個部分來敘述：第一剎土門，第二緣起門，第三部類門，第四教相門，第五理諦門，第六稱性門，第七往生門，第八見網門，第九修持門，第十釋異門。 第一剎土門 一真法界的身土互相交融，十方佛的剎土和穢土沒有差別。只是因為眾生的行業不同，諸佛的化現也不同。有的是權巧方便，有的是真實不虛，有的是偏頗的，有的是圓滿的，有的是暫時的，有的是永恒的，有的是漸進的，有的是頓悟的。一輪明月在千江水中，每一道波紋都映照著清凈的月亮；一萬盞燈在一間屋子裡，每一道光芒都各自顯現著完整的燈。從理上說，只有一個真諦，從相上說，卻有千差萬別。如果不是廣泛引用佛經的經文，眾生要如何取捨遵循呢？因此我選取各種經典，略微敘述十個方面。第一是毗盧遮那（Vairocana，報身佛）。
【English Translation】 English version: Yes. Approaching the demonic city of the five desires, disregarding that Ānanda (one of the ten great disciples of the Buddha) has not yet attained complete supernatural powers, being rejected like a dhūta (ascetic practice), being slightly drawn by Mada (arrogance) to form the cause of affliction, being scolded and ridiculed by venerable ones (referring to virtuous monks), and having good habits as thin as cicada wings, yet being far away from the land of treasures. With hills and mountains accumulating filth, where does pure joy come from? The Laṅkāvatāra Sūtra was transmitted by Bodhidharma (the first patriarch of Zen Buddhism), emphasizing both understanding and practice. Huangmei (referring to the fifth patriarch Hongren) circulated Prajñā (wisdom), achieving a dual perfection of emptiness and existence. It has never been heard that those who advocate the Ekāyana (the one and only path to Buddhahood) principle scold pure precepts, or that the direct descendants of the Five Lamps (referring to the Zen Buddhist lamp records) are attached to worldly conditions. In the past, a Taoist was possessed by a ghost, and a farmer woke him up by pouring hot water on him. The Taoist thanked him with an exorcism talisman, and those who heard about it laughed at him. Some Buddhist learners today have greed, hatred, and wrong views as blazing as fire, yet they want to liberate others from bondage. How deluded they are! I, too, fell into this mad sickness during my ten years of studying the Way. Later, due to being touched by some opportunity, I had a slight awakening, so I simplified worldly affairs and turned my heart to the Pure Land. In my spare time from worship and chanting, I took the treatises of Nāgārjuna (founder of the Madhyamaka school), Tiāntāi (a Chinese Buddhist school), Vimalakīrti (the elder Vimalakīrti), Yǒngmíng (referring to Master Yongming Yanshou), and others, and read them carefully. Suddenly, my doubts were dispelled. I deeply believed in the Pure Land Dharma and realized the different vows and practices of the great Bodhisattvas. It was like a poor child finding buried gold, and the joy was indescribable. The monk Yu'an and the layman Pingqian planned for me to collect various treatises on the Western Pure Land, so I compiled a book based on the important words of ancient virtuous people, and named it 'A Comprehensive Treatise on the Western Pure Land'. It began on the 23rd day of the tenth month of the year Jihai and was completed on the 22nd day of the twelfth month. Because there was little time to check and proofread, there were many omissions. It is only for the convenience of beginners, and I hope that those who are virtuous can correct it. I have slightly examined the writings of predecessors and divided them into ten sections to describe: First, the Section on Buddha-lands; second, the Section on Dependent Origination; third, the Section on Categories; fourth, the Section on Teachings; fifth, the Section on Truths; sixth, the Section on the Nature; seventh, the Section on Rebirth; eighth, the Section on Nets of Views; ninth, the Section on Practice; tenth, the Section on Explaining Differences. First Section: Buddha-lands The body and land of the One True Dharma Realm interpenetrate each other, and there is no difference between the Buddha-lands and the impure lands of the ten directions. It is only because the karma of sentient beings is different that the manifestations of the Buddhas are also different. Some are expedient, some are true, some are biased, some are perfect, some are temporary, some are eternal, some are gradual, and some are sudden. In a thousand rivers, the one moon reflects, and every ripple contains the pure moon. In one room, ten thousand lamps shine, and each light reveals the complete lamp. In terms of principle, there is only one truth, but in terms of phenomena, there are thousands of differences. If it were not for widely quoting the scriptures, how would sentient beings choose and follow? Therefore, I have selected various scriptures and briefly described ten aspects. The first is Vairocana (the Sambhogakāya Buddha).
凈土二惟心凈土三恒真凈土四變現凈土五寄報凈土六分身凈土七依他凈土八諸方凈土九一心四種凈土十攝受十方有情不思議凈土
一毗盧遮那凈土者
即諸佛本報國土十蓮華藏世界海。 一華藏最下世界皆有十佛世界微塵數廣大剎清凈莊嚴。一一廣大剎復有十佛世界微塵數小剎圍繞倍倍增廣。一一華藏世界皆滿虛空互相徹入。凈薉總含重重無盡。如法而論。一毛一塵各皆具此無盡法界。佛及眾生無二無別。或曰此眾生實報莊嚴不同權教推凈土於他方。是為實教。或曰眾生雖具此實報。爭奈真如無性不能自證。非假方便由權入實。眾生豈有證毗盧之日也。答。約諸佛化儀則可。實相土中無此戲論。毗盧遮那此云遍一切處。遍一切處即無量壽表義。豈有勝劣。如來說阿彌在西方。亦如大云經阿彌陀佛言釋迦在娑婆也。夫釋迦為主。則釋迦遍一切。而阿彌為所遍之一處。阿彌為主。則阿彌遍一切。而釋迦為所遍之一處。如一人之身自呼為自。他呼為他。故自自時不妨為一切人之他。他他時不妨為一切人之自。以是義故自他不成。自他不成。自亦遍一切處。他亦遍一切處。豈定有他方可執。是故西方毗盧非自他故。何以故。毗盧無不遍故。若言權。言方便。即有不遍。不遍者毗盧之義不成(可見西方即毗盧凈土。
【現代漢語翻譯】 現代漢語譯本 凈土分為二惟心凈土（唯有內心清凈的凈土），三恒真凈土（永恒真實的凈土），四變現凈土（變化顯現的凈土），五寄報凈土（寄託報身的凈土），六分身凈土（佛的分身所居的凈土），七依他凈土（依賴他力而成就的凈土），八諸方凈土（十方諸佛的凈土），九一心四種凈土（一心所包含的四種凈土），十攝受十方有情不思議凈土（攝受十方眾生不可思議的凈土）。
一、毗盧遮那凈土（Vairocana Pure Land）者：
即諸佛本報國土十蓮華藏世界海（Lotus Treasury World Sea）。一華藏世界最下層，皆有十佛世界微塵數廣大剎（廣大的佛剎），清凈莊嚴。一一廣大剎復有十佛世界微塵數小剎圍繞，倍倍增廣。一一華藏世界皆滿虛空，互相徹入。凈與穢總含，重重無盡。如實而論，一毛一塵各皆具此無盡法界。佛及眾生無二無別。或曰：此眾生實報莊嚴不同權教，權教將凈土推於他方，此為實教。或曰：眾生雖具此實報，爭奈真如無性，不能自證，非假方便，由權入實，眾生豈有證毗盧之日也？答：約諸佛化儀則可，實相土中無此戲論。毗盧遮那（Vairocana），此云遍一切處。遍一切處即無量壽表義，豈有勝劣？如來說阿彌陀佛（Amitabha）在西方，亦如大云經阿彌陀佛言釋迦牟尼佛（Sakyamuni Buddha）在娑婆世界（Saha World）也。夫釋迦為主，則釋迦遍一切，而阿彌為所遍之一處；阿彌為主，則阿彌遍一切，而釋迦為所遍之一處。如一人之身，自呼為自，他呼為他。故自自時不妨為一切人之他，他他時不妨為一切人之自。以是義故，自他不成。自他不成，自亦遍一切處，他亦遍一切處，豈定有他方可執？是故西方毗盧（Vairocana）非自他故。何以故？毗盧無不遍故。若言權，言方便，即有不遍。不遍者，毗盧之義不成（可見西方即毗盧凈土）。
【English Translation】 English version Pure Lands are categorized as follows: 1. Mind-Only Pure Land, 2. Eternally True Pure Land, 3. Manifested Pure Land, 4. Provisional Reward Pure Land, 5. Emanation Body Pure Land, 6. Other-Dependent Pure Land, 7. Pure Lands of All Directions, 8. Four Kinds of Pure Lands in One Mind, 9. Inconceivable Pure Land that Receives Sentient Beings from All Directions.
- The Vairocana (The Illuminator) Pure Land:
This refers to the original reward land of all Buddhas, the Lotus Treasury World Sea. In the lowest level of each Lotus Treasury World, there are vast lands as numerous as dust motes in ten Buddha worlds, adorned with purity and solemnity. Each vast land is surrounded by small lands as numerous as dust motes in ten Buddha worlds, increasing exponentially. Each Lotus Treasury World fills the entire space, penetrating each other. Purity and defilement are all-encompassing, with endless layers. In reality, each hair and each mote of dust contains this endless Dharma realm. Buddhas and sentient beings are not different. Some may say: 'This real reward adornment of sentient beings is different from the provisional teachings, which place the Pure Land in another direction. This is the real teaching.' Others may say: 'Although sentient beings possess this real reward, how can they self-realize it since True Thusness is without nature? Without provisional means, entering reality from the provisional, how can sentient beings have a day to realize Vairocana (The Illuminator)?' Answer: This is acceptable in terms of the transformative activities of the Buddhas, but there is no such debate in the land of reality. Vairocana (The Illuminator) means 'pervading all places.' Pervading all places is the meaning of immeasurable life. How can there be superiority or inferiority? The Buddha speaks of Amitabha (Infinite Light) in the West, just as the Great Cloud Sutra says that Amitabha (Infinite Light) says that Sakyamuni Buddha (Sage of the Shakya Clan) is in the Saha World (World of Suffering). If Sakyamuni (Sage of the Shakya Clan) is the main one, then Sakyamuni (Sage of the Shakya Clan) pervades everything, and Amitabha (Infinite Light) is one place pervaded by him. If Amitabha (Infinite Light) is the main one, then Amitabha (Infinite Light) pervades everything, and Sakyamuni (Sage of the Shakya Clan) is one place pervaded by him. Like one's own body, one calls oneself 'self,' and others call one 'other.' Therefore, when it is 'self,' it does not prevent it from being 'other' to all people, and when it is 'other,' it does not prevent it from being 'self' to all people. Because of this meaning, self and other are not established. When self and other are not established, self also pervades all places, and other also pervades all places. How can there be a fixed other place to cling to? Therefore, the Western Vairocana (The Illuminator) is neither self nor other. Why? Because Vairocana (The Illuminator) pervades everything. If you speak of provisional or expedient, then there is non-pervasion. If there is non-pervasion, then the meaning of Vairocana (The Illuminator) is not established (it can be seen that the West is the Vairocana Pure Land).
毗盧是實則西方決非權矣)。
二惟心凈土者
直下自證當體無心即是凈土。維摩經。直心是菩薩凈土。菩薩成佛。不諂眾生來生其國。深心是菩薩凈土。菩薩成佛。具足功德眾生來生其國。大乘心是菩薩凈土。菩薩成佛大乘眾生來生其國。乃至欲得凈土當凈其心。隨其心凈則佛土凈。夫心是即土之心。土是即心之土。心凈土凈法爾如故。此語豈非西方註腳。多有執心之士。卑西方法門為單接鈍根者。由心外見土故也。夫念即是心。唸佛豈非心凈。心本含土。蓮邦豈在心外。故知約相非乖惟心。稱心實礙普度矣。
三恒真凈土者
即靈山會上所指凈土。引三乘權教菩薩令知此土即薉恒凈。諸眾信而未見。夫薉性本寂。俗相恒空。故菩薩居薉恒寂。入俗常空。正顯凈義。但眾生執海難清。識繩易縛。言業本空則恣情作業。言行無體即肆意冥行。犯永嘉所呵。墮善星所墜。以致生遭王難。死為魔眷者。往往而是。嗟夫使盡大地皆菩薩。斯言誠為利益。儻菩薩少而凡夫多。則斯言之利天下也少。而害天下多矣(誰敢以恒真凈土之言為利少害多。非大悟者不能有此膽識)。
四變現凈土者
法華三變凈土。移人天於他方。維摩足指按地。即時大千世界若百千珍寶嚴飾。此是如來暫令顯現
【現代漢語翻譯】 現代漢語譯本 （毗盧（Vairocana，意為光明遍照）是真實，那麼西方（指西方極樂世界）就不是權宜之計了）。
二、唯心凈土
當下自證，當體無心，就是凈土。《維摩經》說：『直心是菩薩凈土，菩薩成佛時，不諂媚眾生的眾生來生於他的國土。深心是菩薩凈土，菩薩成佛時，具足功德的眾生來生於他的國土。大乘心是菩薩凈土，菩薩成佛時，修大乘的眾生來生於他的國土。』乃至想要得到凈土，應當清凈自己的心，隨著心清凈，那麼佛土就清凈。心就是即土之心，土就是即心之土，心凈土凈，本來就是這樣。』這句話難道不是對西方的最好註解嗎？很多人執著於心外之法，認為西方凈土法門只是爲了接引愚鈍根器的人，這是因為他們從心外看待凈土的緣故。念就是心，唸佛難道不是清凈心嗎？心本來就包含著凈土，蓮邦難道在心外嗎？所以說，從相上來說，並沒有違背唯心之理；如果只執著于稱心，實際上會妨礙普度眾生。
三、恒真凈土
就是靈山會上所指的凈土。引導三乘權教的菩薩，讓他們知道這個娑婆世界就是穢土，但其本性恒常清凈。很多眾生相信但沒有親眼見到。穢土的自性本來就是寂靜的，世俗的表象恒常是空性的，所以菩薩居住在穢土中，內心恒常寂靜，進入世俗中，常能覺知一切皆空，這正是彰顯了凈土的真義。但是眾生執著于妄念，難以清凈，被虛妄的意識所束縛。如果說業的本性是空的，就放縱自己的情感去造業；如果說行為沒有實體，就肆意地暗中行事。就會犯永嘉大師所呵斥的錯誤，墮入善星比丘所墮落的境地，以至於活著遭受王法的制裁，死後成為魔的眷屬，這樣的例子比比皆是。唉，如果使整個大地都是菩薩，這句話確實是利益眾生的。如果菩薩少而凡夫多，那麼這句話對天下的利益就少，而對天下的危害就多了（誰敢以恒真凈土的言論為理由，認為利益少而危害多呢？不是大徹大悟的人不能有這樣的膽識）。
四、變現凈土
《法華經》中有三變凈土的說法，將人天眾生轉移到其他地方。《維摩經》中，維摩詰用腳趾按地，當時大千世界就好像用百千種珍寶裝飾一樣。這是如來暫時顯現的凈土。
【English Translation】 English version (Vairocana (meaning 'illuminating everywhere') is real, then the Western Pure Land (referring to the Pure Land of Ultimate Bliss) is not an expedient means.)
- The Pure Land of Mind-Only
Directly self-realizing that the very essence is without mind is the Pure Land. The Vimalakirti Sutra says: 'A straightforward mind is the Pure Land of a Bodhisattva. When a Bodhisattva attains Buddhahood, beings who are not deceitful are born in their land. A profound mind is the Pure Land of a Bodhisattva. When a Bodhisattva attains Buddhahood, beings with complete merit are born in their land. A Mahayana mind is the Pure Land of a Bodhisattva. When a Bodhisattva attains Buddhahood, Mahayana beings are born in their land.' Furthermore, if you want to obtain a Pure Land, you should purify your mind. As your mind is pure, so is the Buddha Land pure. The mind is the mind that is the land, and the land is the land that is the mind. The mind is pure, and the land is pure; it is naturally so.' Isn't this saying the best annotation for the Western Pure Land? Many people are attached to things outside the mind and consider the Western Pure Land Dharma Door as merely for receiving those with dull roots. This is because they see the land outside the mind. Recitation is the mind; isn't reciting the Buddha purifying the mind? The mind inherently contains the land; is the Lotus Land outside the mind? Therefore, know that speaking from the perspective of phenomena does not contradict the principle of mind-only; clinging to the mind actually hinders universal salvation.
- The Eternally True Pure Land
This refers to the Pure Land pointed to at the assembly on Vulture Peak (Grdhrakuta Mountain). It guides Bodhisattvas of the Three Vehicles of expedient teachings to know that this land (Saha world) is inherently pure despite its defilement. Many beings believe but have not seen it. The nature of defilement is originally quiescent, and the appearance of the mundane is eternally empty. Therefore, Bodhisattvas dwell in defilement yet remain eternally quiescent, and enter the mundane yet constantly perceive emptiness. This precisely reveals the true meaning of the Pure Land. However, beings are attached to deluded thoughts, which are difficult to purify, and are easily bound by the ropes of consciousness. If it is said that the nature of karma is empty, then they indulge their emotions and create karma. If it is said that actions have no substance, then they recklessly act in the dark. They commit the errors rebuked by Yongjia (Yongjia Xuanjue), and fall into the state of Shanxing (Devadatta). As a result, they suffer legal punishment while alive and become the retinue of demons after death. Such examples are common. Alas, if the entire earth were filled with Bodhisattvas, this saying would truly benefit beings. But if there are few Bodhisattvas and many ordinary beings, then this saying would benefit the world little and harm it much (Who dares to use the words of the eternally true Pure Land as a reason to say that the benefits are few and the harm is great? Only those who are greatly enlightened can have such courage).
- The Transformed Pure Land
The Lotus Sutra speaks of the three transformations of the Pure Land, moving humans and devas to other places. In the Vimalakirti Sutra, Vimalakirti pressed his toe to the ground, and immediately the great thousand world system was adorned as if with hundreds of thousands of treasures. This is the Pure Land temporarily manifested by the Tathagata.
。亦是法爾。然智如鹙子尚且如盲。劣根眾生無由獲見。且人天置諸方外。全無接引之緣。神力暫現還無。詎是恒常之土。豈若安養凈邦塵劫常住。阿彌慈父十惡不遺者哉。國土勝劣居然可知。
五寄報凈土者
四禪地中摩醯首羅天。如來於彼成等正覺。起信論。菩薩功德成滿。於色究竟處示一切世間最高大身。藏和尚謂別十地寄報。十王第十地寄。當此。天王即于彼示成菩提。然彼天雖三災不到。未若蓮邦直出三界。以在色究竟故。
六分身凈土者
涅槃經。度三十二恒沙佛土。有世界名無勝。我于彼出現。為化眾生於此界轉法輪。又佛謂央崛。我住無生際而汝不覺知。東方有佛往問之。彼佛言。釋迦即是我身。大意謂彼凈土是佛實報。此是分身。雖彰一佛報境。未具攝化之義。佛分上即有。眾生分上即無。未為殊勝。
七依他凈土者
梵網經。我今盧舍那。方坐蓮華臺。周匝千花上。復現千釋迦。一花百億國。一國一釋迦等者。以初地化百剎有百葉之花。二地化千剎則有千葉。三地萬葉。四地億葉。次第倍增。依他受用身。分示報境。入地乃見。非如蓮池會上。十念眾生頓見凈佛國土。
八諸方凈土者
如東方藥師。南方日月燈。上方香積。佛佛各有凈土。皆
【現代漢語翻譯】 現代漢語譯本：也是這樣的道理。然而像舍利弗（Śāriputra，智慧第一的佛陀弟子）這樣的智慧，尚且如同盲人一般無法看見，下劣根性的眾生更沒有辦法得見。況且人天道被置於方外，完全沒有接引的因緣。神通力量即使暫時顯現也會消失，哪裡是恒常存在的凈土？哪裡比得上安養凈土（Sukhāvatī，極樂凈土）經歷塵劫仍然常住？阿彌陀佛（Amitābha，無量光佛）慈悲，連十惡不赦的人都不捨棄。國土的優劣，自然可以知道。
五、寄報凈土：
在四禪天中的摩醯首羅天（Maheśvara，大自在天），如來（Tathāgata，佛的稱號）在那裡成就正等正覺。《起信論》說，菩薩的功德圓滿，在色究竟天（Akaniṣṭha，最高的天界）示現一切世間最高大的身軀。藏和尚認為這是別十地菩薩寄託報身的地方，十王經中說第十地菩薩寄託於此。天王就在那裡示現成佛。然而，那個天界雖然沒有三災，卻不如蓮邦（極樂世界）直接超出三界，因為它還在色究竟天之內。
六、分身凈土：
《涅槃經》說，度過三十二恒河沙數的佛土，有一個世界名叫無勝，我在那裡出現。爲了教化眾生，在這個世界轉法輪。佛又對央崛摩羅（Aṅgulimāla，佛陀弟子）說，我住在無生之處而你卻不知道。東方有佛前往詢問，那位佛說，釋迦（Śākyamuni，釋迦牟尼佛）就是我的化身。大意是說，那個凈土是佛的實報土，這裡是分身。雖然彰顯了一佛的報身境界，卻沒有具備攝受教化的意義。佛的份上是有，眾生的份上是沒有，算不上殊勝。
七、依他凈土：
《梵網經》說，我現在盧舍那佛（Vairocana，光明遍照佛），正坐在蓮花臺上，周圍千朵蓮花上，又顯現出千個釋迦。一朵花上有百億個國土，一個國土有一個釋迦等等。這是因為初地菩薩能化現一百個剎土，所以有一百片花瓣的蓮花；二地菩薩能化現一千個剎土，所以有一千片花瓣；三地菩薩有一萬片花瓣，四地菩薩有一億片花瓣，依次倍增。這是依他受用身，分身示現報身境界。只有入地菩薩才能見到，不像蓮池海會（極樂世界的蓮花池），十唸的眾生就能立刻見到清凈的佛國土。
八、諸方凈土：
例如東方藥師佛（Bhaiṣajyaguru，藥師琉璃光如來），南方日月燈佛，上方香積佛，每一尊佛都有各自的凈土，都...
【English Translation】 English version: Such is the principle. However, even wisdom like that of Śāriputra (the Buddha's disciple foremost in wisdom) is like a blind person, unable to see it. How much more so for beings of inferior capacity, who have no way to perceive it. Moreover, the realms of humans and devas are placed outside, with no connection for guidance. Even if supernatural powers temporarily appear, they vanish. How can that be a permanently abiding land? How can it compare to the Pure Land of Sukhāvatī (the Land of Utmost Bliss), which remains constant through countless kalpas? Amitābha (the Buddha of Immeasurable Light) is compassionate, not abandoning even those who commit the ten evils. The superiority or inferiority of the lands is thus clearly known.
- Lands of Provisional Reward:
In the Maheśvara Heaven (the Great自在Heaven) within the Fourth Dhyana Heaven, the Tathāgata (the 'Thus-Gone One', an epithet of the Buddha) attains perfect enlightenment. The Awakening of Faith states that when a Bodhisattva's merits are fulfilled, they manifest the highest and greatest body in all the worlds in the Akaniṣṭha Heaven (the highest of the Form Realm heavens). The monk Zang believed that this is where Bodhisattvas of the Separate Ten Grounds provisionally reside their reward bodies, as the Ten Kings Sutra states that Bodhisattvas of the Tenth Ground reside there. The Heavenly King manifests enlightenment there. However, although that heaven is untouched by the three calamities, it is not like the Lotus Land (the Pure Land), which directly transcends the Three Realms, because it is still within the Akaniṣṭha Heaven.
- Lands of Emanation Bodies:
The Nirvana Sutra states: 'Having crossed thirty-two Ganges of sands worth of Buddha lands, there is a world called 'Without Victory,' and I appear there. In order to transform sentient beings, I turn the Dharma wheel in this world.' Furthermore, the Buddha said to Aṅgulimāla (a disciple of the Buddha): 'I dwell in the realm of non-birth, yet you do not perceive it.' A Buddha from the East went to inquire, and that Buddha said, 'Śākyamuni (the historical Buddha) is my emanation body.' The general meaning is that that Pure Land is the Buddha's true reward land, while this is an emanation body. Although it manifests the reward realm of one Buddha, it does not fully possess the meaning of embracing and transforming. It exists on the Buddha's side, but not on the sentient beings' side, and is therefore not supremely excellent.
- Lands of Dependent Arising:
The Brahma Net Sutra states: 'I, Vairocana (the Illuminating Buddha), am now sitting on a lotus platform. On the surrounding thousand flowers, a thousand Śākyas appear. On one flower are a hundred billion lands, and in one land is one Śākyamuni,' etc. This is because a Bodhisattva of the First Ground can transform a hundred kṣetras (lands), so there is a lotus with a hundred petals; a Bodhisattva of the Second Ground can transform a thousand kṣetras, so there are a thousand petals; a Bodhisattva of the Third Ground has ten thousand petals, and a Bodhisattva of the Fourth Ground has a hundred million petals, increasing exponentially. This is the body of dependent enjoyment, manifesting the reward realm through emanation bodies. Only Bodhisattvas who have entered the grounds can see it, unlike in the Lotus Pond Assembly (of the Pure Land), where sentient beings with even ten recitations can immediately see the pure Buddha land.
- Pure Lands of Various Directions:
For example, the Medicine Buddha (Bhaiṣajyaguru, the Medicine Buddha of Lapis Lazuli Light) in the East, the Sun Moon Lamp Buddha in the South, and the Fragrance Accumulation Buddha in the Upper Direction. Each Buddha has their own Pure Land, and all...
是實報莊嚴。或佛神力顯現。或菩薩詣彼供養。緣彼佛未言攝生。故眾生無緣生彼。即妙喜世界雖有往生者。未聞無動有普引之言。且有須彌諸山及鬼神婦女。嚴凈不如安養也。又琉璃世界釋迦亦勸往生。然藥師經正旨為助生極樂。勸人息滅惑業成就念佛三昧。還同折門教意。非比阿彌如來純以唸佛攝一切人往生彼土也。
九一心四種凈土者
一凡聖同居土。分凈薉二類。薉土之中凡聖各二。凡二者。一惡眾生。即四趣也。二善眾生。即人天也。聖二者。一實聖。即四果．辟支．通教六地．別十住．圓十信．後心。通惑雖盡報身猶在。皆名實也。二權聖。謂方便．實報．寂光土中法身菩薩及妙覺。佛為利有緣應生同居。皆是權也。是等與四趣共住。故名薉土。凈土者。如妙喜國。雖有鐵圍男女之類。以無四惡趣故名凈也。二方便有餘土(下方便等三土各分凈薉。唯西方極樂橫具四土而四土皆凈。所以最妙。尚宜細細發揮)。謂二乘三種菩薩破見思惑。證方便道。舍分段身而生界外。故曰方便。而塵沙別惑無明未斷。故曰有餘。釋論。出三界外有凈土。聲聞．辟支佛出生其中。受法性身。非分段也。三實報無障礙土。純諸法身菩薩所居。盡塵沙惑。分破無明。得真實果。而無明未盡。潤無漏業。受法性報身
【現代漢語翻譯】 現代漢語譯本：是實報莊嚴（真實果報所感莊嚴的凈土）。或者由於佛的神力顯現，或者菩薩來到那裡供養。因為那尊佛沒有說過攝受眾生往生的話，所以眾生沒有因緣往生到那裡。就像妙喜世界，雖然有往生者，但沒有聽說無動佛有普遍引導眾生往生的話語。而且那裡還有須彌山等山，以及鬼神和婦女，莊嚴清凈的程度不如安養凈土。另外，琉璃世界（藥師佛的凈土）的釋迦牟尼佛也勸人往生。然而，《藥師經》的真正宗旨是幫助眾生往生極樂世界，勸人止息迷惑和業障，成就念佛三昧，這和折門（指其他修行法門）的教義相似。不能與阿彌陀如來純粹以唸佛來攝受一切眾生往生彼土相比。
九心一心和四種凈土是：
一、凡聖同居土。分為凈和穢兩類。穢土之中，凡夫和聖人又各分兩類。凡夫分為兩類：一是惡眾生，即四惡趣（地獄、餓鬼、畜生、阿修羅）；二是善眾生，即人道和天道。聖人分為兩類：一是實聖，即四果阿羅漢、辟支佛、通教六地菩薩、別教十住菩薩、圓教十信位菩薩的後心。他們雖然斷盡了見思惑，但報身仍然存在，都稱為實聖。二是權聖，指在方便土、實報土、寂光土中的法身菩薩以及妙覺位的佛，爲了利益有緣眾生而應化到同居土，這些都是權聖。這些聖人與四惡趣眾生共同居住，所以稱為穢土。凈土，例如妙喜國，雖然有鐵圍山和男女之類，但因為沒有四惡趣，所以稱為凈土。二、方便有餘土（下面的方便土等三種凈土，各自又分為凈和穢。只有西方極樂世界橫向具足四種凈土，而且四種凈土都是清凈的，所以最為殊勝，應當仔細地加以闡發）。指二乘（聲聞、緣覺）和三種菩薩（通教菩薩、別教菩薩、圓教菩薩）破除了見思惑，證得了方便道，捨棄了分段生死的身軀而往生到三界之外，所以稱為方便。但塵沙惑和別惑以及無明惑還沒有斷盡，所以稱為有餘。《釋論》說，在三界之外有凈土，聲聞和辟支佛出生在其中，受用法性之身，不是分段生死之身。三、實報無障礙土。純粹是諸法身菩薩所居住的地方。他們斷盡了塵沙惑，部分破除了無明惑，得到了真實的果報，但無明惑還沒有斷盡，仍然以無漏業來滋潤，受用法性報身。
【English Translation】 English version: This is the Pure Land of Actual Reward and Adornment (the pure land adorned by the actual reward). It may be due to the manifestation of the Buddha's divine power, or Bodhisattvas coming to make offerings. Because that Buddha has not spoken of gathering beings for rebirth, beings have no affinity to be born there. Like the World of Wonderful Joy (Abhirati), although there are those who are reborn there, it has not been heard that Akshobhya Buddha has words of universally guiding beings to be reborn. Moreover, there are Mount Sumeru and other mountains, as well as ghosts, spirits, and women, and its adornment and purity are not as good as the Land of Peace and Nourishment (Sukhavati). Furthermore, Shakyamuni Buddha in the World of Azure Lapis Lazuli (Vaiḍūryanirbhāsa) also encourages rebirth there. However, the true purpose of the Medicine Buddha Sutra is to assist beings in being born in the Land of Ultimate Bliss, encouraging people to cease delusions and karmic obstacles, and to achieve the Samadhi of Buddha Recitation, which is similar to the teachings of other schools. It cannot be compared to Amitabha Tathagata, who purely uses Buddha Recitation to gather all beings to be reborn in that land.
The Nine Minds, One Mind, and the Four Pure Lands are:
- The Land of Co-dwelling of Ordinary Beings and Sages. It is divided into two categories: pure and defiled. Within the defiled land, ordinary beings and sages are each divided into two categories. Ordinary beings are divided into two categories: first, evil beings, which are the four evil realms (hell, hungry ghosts, animals, and asuras); second, good beings, which are the realms of humans and gods. Sages are divided into two categories: first, actual sages, which are the Four Fruition Arhats, Pratyekabuddhas, Bodhisattvas of the Sixth Ground of the Common Teaching, Bodhisattvas of the Ten Abodes of the Distinct Teaching, and the final mind of the Ten Faiths of the Perfect Teaching. Although they have exhausted the delusions of views and thoughts, their reward body still exists, and they are all called actual sages. Second, provisional sages, referring to the Dharma Body Bodhisattvas in the Land of Expediency, the Land of Actual Reward, and the Land of Tranquil Light, as well as Buddhas of Wonderful Enlightenment, who manifest in the Land of Co-dwelling to benefit beings with affinity; these are all provisional. These sages co-dwell with beings of the four evil realms, so it is called a defiled land. A pure land, such as the Land of Wonderful Joy, although there are Iron Mountains and beings of male and female genders, because there are no four evil realms, it is called a pure land. 2. The Land of Expediency with Remainder (the following three lands of expediency are each divided into pure and defiled. Only the Western Land of Ultimate Bliss horizontally possesses all four pure lands, and all four lands are pure, so it is the most wonderful and should be carefully elaborated). It refers to the Two Vehicles (Shravakas and Pratyekabuddhas) and the Three Kinds of Bodhisattvas (Bodhisattvas of the Common Teaching, Bodhisattvas of the Distinct Teaching, and Bodhisattvas of the Perfect Teaching) who have broken the delusions of views and thoughts, attained the path of expediency, and abandoned the body of segmented life and death to be born outside the Three Realms, so it is called expediency. But the delusions of dust and sand, separate delusions, and ignorance have not been exhausted, so it is called with remainder. The Shastra says that outside the Three Realms there is a pure land, and Shravakas and Pratyekabuddhas are born there, receiving the Dharma Body, not the body of segmented life and death. 3. The Land of Actual Reward without Obstacles. It is purely inhabited by Dharma Body Bodhisattvas. They have exhausted the delusions of dust and sand, partially broken ignorance, and attained the actual reward, but ignorance has not been exhausted, and they still nourish it with non-leaking karma, receiving the Dharma Body of reward.
。亦名果報國。仁王經。三賢十聖住果報。以觀實相。發真無漏。感報殊勝。故名實。色心不二。毛剎相容。故名無障礙。華嚴因陀羅網世界是也。四常寂光土。妙覺極智所照如如法界。名之為國。亦名法性身。但一真如佛性。非身非土而說身土。離身無土離土無身。諸佛如來所游居處。妙宗曰。經論言寂光無相者。謂已盡染礙之相。非如太虛空無一物。良由三惑究竟清凈。則依正色心究竟顯明。大經曰。因滅是色獲得常色。受想行識亦復如是。仁王稱為法性五陰。是為極果。已上四土名義迥別。雖一切凈薉佛土各具此四。只在一心而境界不同。非異成異。是故同居是退地。方便是亦退亦不退地。謂退墮二乘。不退墮凡夫。實報是不退地。寂光是非退非不退地。但有豎出義。無橫具義。故最初同居一關。無不思議因果可論也。
十攝受十方有情不思議凈土者
即阿彌陀佛西方極樂凈土。其中大功德海。大悲智海。大願力海。若具說者假使盡十方諸佛．菩薩．聲聞．辟支。下至蜎飛蠕動草木瓦礫鄰虛微塵之類。一一具無量口。口一一具無量舌。舌一一出無量聲。常說倍說熾然說無間說。經百萬億塵沙阿僧祇劫亦不能盡。且約五義釋之。一謂阿彌身中有無量眾生。眾生身中有無量阿彌。國土亦然。是故一眾生
【現代漢語翻譯】 現代漢語譯本：也稱為果報國（Karmic Retribution Land）。《仁王經》（Ren Wang Jing）說，三賢十聖（Three Worthies and Ten Saints）居住在果報國，以觀照實相，生髮真實無漏的智慧，感得殊勝的果報，所以稱為『實』。色（form）和心（mind）不二，微小的毛孔和巨大的剎土相互容納，所以稱為『無障礙』。華嚴因陀羅網世界（Huayan Indra's Net World）就是這樣的例子。四、常寂光土（Eternal Stillness Light Land）：妙覺（Wonderful Enlightenment）的極智所照耀的如如法界（Suchness Dharma Realm），稱之為國。也稱為法性身（Dharma-nature Body）。只是一個真如佛性（True Thusness Buddha-nature），非身非土卻說身土，離開身就沒有土，離開土就沒有身。是諸佛如來所游居之處。《妙宗》（Miao Zong）說：經論說寂光無相，是指已經斷盡染污障礙之相，不是像太虛空一樣什麼都沒有。正是因為三惑（Three Illusions）究竟清凈，所以依報（environment）和正報（being），色法和心法，才究竟顯明。《大經》（Da Jing）說：因為滅除了色，所以獲得常色，受、想、行、識也是這樣。《仁王經》稱之為法性五陰（Dharma-nature Five Skandhas），這是最高的果位。以上四土名義迥然不同。雖然一切清凈和染污的佛土都各自具有這四種，但只在一心中而境界不同，不是從異而成異。所以同居土（Co-dwelling Land）是退地（place of regression），方便土（Land of Expediency）是亦退亦不退地，指退墮到二乘（Two Vehicles），不退墮到凡夫。實報土（Reward Land）是不退地，寂光土是非退非不退地。只有豎出（vertical emergence）的意義，沒有橫具（horizontal completeness）的意義。所以最初的同居土這一關，沒有不可思議的因果可以討論。
十攝受十方有情不可思議凈土：
即阿彌陀佛（Amitabha Buddha）西方極樂凈土（Western Pure Land of Ultimate Bliss）。其中有大功德海（great ocean of merit），大悲智海（great ocean of compassion and wisdom），大願力海（great ocean of vows）。如果詳細說來，即使窮盡十方諸佛、菩薩、聲聞、辟支佛，下至蜎飛蠕動、草木瓦礫、鄰虛微塵之類，每一個都具有無量口，口每一個都具有無量舌，舌每一個都發出無量聲音，常說、倍說、熾然說、無間斷地說，經過百萬億塵沙阿僧祇劫（asamkhya kalpas）也說不盡。且約五義來解釋它。一、阿彌陀佛身中有無量眾生，眾生身中有無量阿彌陀佛，國土也是這樣。所以一個眾生
【English Translation】 English version: Also known as the Karmic Retribution Land. The Ren Wang Jing (Sutra of Humane Kings) states that the Three Worthies and Ten Saints reside in the Karmic Retribution Land, contemplating the true nature of reality, generating true, non-outflow wisdom, and experiencing supremely excellent karmic retributions, hence it is called 'Real'. Form and mind are not two, tiny pores and vast lands accommodate each other, hence it is called 'Unobstructed'. The Huayan Indra's Net World is such an example. Fourth, the Eternal Stillness Light Land: the Suchness Dharma Realm illuminated by the ultimate wisdom of Wonderful Enlightenment, is called a land. It is also called the Dharma-nature Body. It is simply one True Thusness Buddha-nature, neither body nor land, yet body and land are spoken of; without body there is no land, without land there is no body. It is the dwelling place of all Buddhas and Tathagatas. Miao Zong says: Sutras and treatises say that the Stillness Light is without form, meaning that it has exhausted the aspects of defilement and obstruction, not like the great void where there is nothing. It is precisely because the Three Illusions are ultimately purified that the environment and the being, form and mind, are ultimately manifest. The Da Jing (Great Sutra) says: Because form is extinguished, eternal form is obtained; sensation, conception, volition, and consciousness are also like this. The Ren Wang Jing calls them the Dharma-nature Five Skandhas, which is the highest attainment. The above four lands have distinctly different meanings. Although all pure and defiled Buddha lands each possess these four, they are only within one mind, and the realms are different, not becoming different from difference. Therefore, the Co-dwelling Land is a place of regression, the Land of Expediency is a place of both regression and non-regression, referring to regressing to the Two Vehicles, but not regressing to ordinary beings. The Reward Land is a place of non-regression, and the Stillness Light Land is a place of neither regression nor non-regression. There is only the meaning of vertical emergence, not the meaning of horizontal completeness. Therefore, the initial gate of the Co-dwelling Land has no inconceivable cause and effect to discuss.
The Ten Inconceivable Pure Lands that Embrace Sentient Beings in the Ten Directions:
Namely, the Western Pure Land of Ultimate Bliss of Amitabha Buddha. Within it are the great ocean of merit, the great ocean of compassion and wisdom, and the great ocean of vows. If described in detail, even if all the Buddhas, Bodhisattvas, Hearers, and Pratyekabuddhas in the ten directions, down to wriggling creatures, plants, tiles, and even the finest dust particles, each possesses countless mouths, each mouth possesses countless tongues, and each tongue emits countless sounds, constantly speaking, repeatedly speaking, intensely speaking, and uninterruptedly speaking, for millions of billions of dust-mote asamkhya kalpas, it could not be exhausted. Let us explain it in terms of five meanings. First, within the body of Amitabha Buddha are countless sentient beings, and within the bodies of sentient beings are countless Amitabha Buddhas, and the land is also like this. Therefore, one sentient being
念阿彌。一阿彌見。眾眾生念阿彌。眾阿彌見。眾生唸唸阿彌。即唸唸阿彌見。若眾生身中無阿彌者。阿彌不見。如陽燧中能得火不能得水。故阿彌身中無眾生者。阿彌亦不見。如胎中兒與母俱不與石女俱故。是故身含身。身含身身。土含土。土含土土。身土交含。重重無盡。是身土不思議義。二謂若離性言土。土即心外。是幻化故。幻化即斷滅相。眾生不生。若即性言土。性是有形是一定故一定即無變易。眾生亦不生。即性即相。非性非相。存非非亡。存即即壞。是性相不思議義。三謂即唸佛即見佛。即成佛即度生。一時具足。如人三十至四十歲無間斷相。若離三十至四十者。中間即有分限。而我此身無分限故。若由三十至四十者。中間即有相續。而我此身乃至相續不可得。故唸佛因果亦復如是。是因果不思議義。四謂若阿彌因念而來。此眾生因憶佛而生。彼即有去來。有去來即有程途。有程途即有險易。般舟三昧曰。不於是間終。生彼間佛剎。佛無所從來。我亦無所至。先德云。生則決定生。去則實不去。如天鼓鳴。遠近齊聞。非去來故。如水中月。東行則東。西行則西。非去來故。是去來不思議義。五謂如澄潭山影。如春旸百草。如眾生業力。如日月光相。如胎中根。如身中我。如齒堅舌柔。如眉橫髮長。是畢
【現代漢語翻譯】 現代漢語譯本 唸誦阿彌陀佛（Amitābha，無量光佛）的名號，一個阿彌陀佛就會顯現。眾多眾生唸誦阿彌陀佛的名號，眾多的阿彌陀佛就會顯現。眾生念念不忘地念誦阿彌陀佛的名號，那麼每一個念頭都能見到阿彌陀佛的顯現。如果眾生的身體中沒有阿彌陀佛的存在，阿彌陀佛就不會顯現。就像陽燧（古代取火的工具）中能夠取得火，卻不能取得水一樣。所以，如果阿彌陀佛的身中沒有眾生的存在，阿彌陀佛也不會顯現。就像胎中的嬰兒與母親同在，卻不會與石女同在一樣。因此，身體包含著身體，身體包含著身體的身體，土地包含著土地，土地包含著土地的土地，身體和土地相互包含，重重疊疊，沒有窮盡。這就是身土不可思議的含義。 第二種含義是，如果離開自性來談論土地，那麼土地就在心外，是虛幻變化的。虛幻變化就是斷滅的表象，眾生就無法產生。如果就自性而言土地，自性是有形體的，是固定不變的，固定不變就意味著沒有變化，眾生也無法產生。既是自性又是表象，既不是自性也不是表象，存在也不是不存在，存在就是壞滅。這就是自性和表象不可思議的含義。 第三種含義是，唸佛就是見佛，成就佛果就是度化眾生，這些在同一時間全部具足。就像人從三十歲到四十歲，沒有間斷的表象一樣。如果離開三十歲到四十歲，中間就會有分界和限制。而我的這個身體沒有分界和限制。如果從三十歲到四十歲，中間就會有相續的過程，而我的這個身體乃至相續的過程都不可得。所以，唸佛的因果也是如此。這就是因果不可思議的含義。 第四種含義是，如果阿彌陀佛因爲念誦而到來，這個眾生因為憶念佛陀而產生，那麼就有了去來。有了去來就有了路程，有了路程就有了險阻和容易。在《般舟三昧經》中說：『不在這裡終結，而生在彼方的佛剎。』佛陀沒有從哪裡來，我也無處可去。』先德說：『往生則決定往生，說去實際上沒有去。』就像天鼓鳴響，遠近都能聽到，不是因為去來。就像水中的月亮，向東移動就向東，向西移動就向西，不是因為去來。這就是去來不可思議的含義。 第五種含義是，就像清澈的潭水映照山影，就像溫暖的陽光照耀百草，就像眾生的業力，就像日月的光芒，就像胎中的根，就像身中的我，就像牙齒堅硬而舌頭柔軟，就像眉毛橫生而頭髮縱長。這就是畢
【English Translation】 English version Reciting the name of Amitābha (Amitābha, the Buddha of Infinite Light), one Amitābha appears. When many sentient beings recite the name of Amitābha, many Amitābhas appear. When sentient beings constantly recite the name of Amitābha, then every thought sees the manifestation of Amitābha. If there is no Amitābha within the body of sentient beings, Amitābha will not appear. It is like how fire can be obtained from a yangsui (ancient fire-making tool), but water cannot. Therefore, if there are no sentient beings within the body of Amitābha, Amitābha will also not appear. It is like how a baby in the womb is with its mother, but not with a barren woman. Therefore, the body contains the body, the body contains the body of the body, the land contains the land, the land contains the land of the land, the body and the land contain each other, layer upon layer, without end. This is the inconceivable meaning of the body and land. The second meaning is, if we talk about land apart from its nature, then the land is outside the mind, and is illusory and changing. Illusory change is the appearance of annihilation, and sentient beings cannot arise. If we talk about land in terms of its nature, nature has form and is fixed and unchanging, and unchanging means there is no change, and sentient beings also cannot arise. It is both nature and appearance, neither nature nor appearance, existence is not non-existence, existence is decay. This is the inconceivable meaning of nature and appearance. The third meaning is, reciting the Buddha is seeing the Buddha, attaining Buddhahood is liberating sentient beings, all of these are fully present at the same time. It is like a person from thirty to forty years old, without the appearance of interruption. If separated from thirty to forty years old, there will be boundaries and limitations in between. But my body has no boundaries or limitations. If from thirty to forty years old, there will be a continuous process in between, but my body and even the continuous process are unattainable. Therefore, the cause and effect of reciting the Buddha is also like this. This is the inconceivable meaning of cause and effect. The fourth meaning is, if Amitābha comes because of recitation, and this sentient being arises because of remembering the Buddha, then there is coming and going. If there is coming and going, then there is a journey, and if there is a journey, then there are dangers and ease. In the Pratyutpanna Samadhi Sutra it says: 'Not ending here, but being born in the Buddha-land over there.' The Buddha does not come from anywhere, and I have nowhere to go.' A former sage said: 'Rebirth is definitely rebirth, but going is actually not going.' It is like the sound of a heavenly drum, heard near and far, not because of coming and going. It is like the moon in the water, moving east it moves east, moving west it moves west, not because of coming and going. This is the inconceivable meaning of coming and going. The fifth meaning is, like a mountain shadow reflected in a clear pool, like warm sunlight shining on all plants, like the karma of sentient beings, like the light of the sun and moon, like the roots in the womb, like the self in the body, like teeth being hard and the tongue being soft, like eyebrows growing horizontally and hair growing vertically. This is the end.
竟不可思議不思議義。所以十方諸佛吐心吐膽。亦只道得希有難信而已。雖大千舌相詎能分疏其萬一哉。孔子曰。夫婦之愚可與知。及其至也。聖不知。至哉言也。無量法門一以貫之矣。
第二緣起門
夫樂鮑肆者不念檀栴。非實不念。以不厭故。乍使引之晤室。爇栴炙沉。不終日而悲其昔之薉。厭離之不早也。夫生死臭薉愈于鮑肆。眾生貪嗜倍彼蠅蚋。諸佛為鬻香長者。愍一輩人天沒溺濁海。是故阿彌導師廣開香嚴之肆。釋迦慈父確指凈域之門。盡大地無非貧兒。一佛號便為資本。莫離十念足驗誠言。塞鼻臆腥久當自厭。今約西方起教。略分十義。一一大事二宿因深三顯果德四依因性五順眾生六薉相空七勝方便八導二乘九堅忍力十示真法
一一大事者
眾生處五濁世。如囚處獄。等不等罰。未有一得免者。以入獄者皆罪人。處人天六道者。皆業報分段之身故也。然人入獄無刻不求出離。良由獄之煎苦難忍難堪。棘墻外更有許大安樂世界。此之苦樂但入獄者無不知也。今眾生以煩惱為家。以生死為囿。繫心衣冠之囚長。適情金玉之桁楊。豈知大鐵圍山是我棘墻。三界法場之外各有家鄉田地也。諸佛憫此。酸心痛骨為分別凈薉。指以脫歸路程。而歲久拋業之人了無歸處。又大建宅舍以安之。一
【現代漢語翻譯】 現代漢語譯本：簡直是不可思議的意義。所以十方諸佛才傾吐心聲。也只能說這是稀有難信的事情。即使有大千世界的舌頭，又怎麼能詳細地說明這其中的萬分之一呢？孔子說：『普通夫婦的見識也能知道一些道理，但達到極致的境界，聖人也無法完全瞭解。』 這話真是至理名言啊！無量的法門可以用一個『一』字來貫穿。
第二緣起門
喜歡魚市腥臭的人不會思念旃檀的香味。不是真的不思念，而是因為對腥臭味不厭惡。如果突然引導他進入香室，點燃旃檀和沉香，不用一天，他就會後悔過去對腥臭味的迷戀，後悔沒有早點厭離。生死的臭穢比魚市更甚，眾生的貪戀嗜好比蒼蠅蚊蚋更厲害。諸佛就像販賣香料的富商，憐憫這一群沉溺在污濁苦海中的人天眾生。因此，阿彌陀佛導師廣開充滿香氣的店舖，釋迦牟尼慈父明確指引通往凈土的道路。整個大地無不是貧窮的兒女，唸一聲佛號就是資本。不要離開這十念，就足以驗證誠實的誓言。堵住鼻子，遠離腥臭，時間久了自然會厭惡。現在根據西方凈土的教義，略分為十個方面來闡述：一是大事因緣，二是宿世因緣深厚，三是彰顯果地功德，四是依因顯性，五是順應眾生根性，六是污穢之相本空，七是殊勝方便法門，八是引導二乘，九是堅忍之力，十是開示真實之法。
一一大事者
眾生處在五濁惡世，就像囚犯身處監獄，遭受著各種不同的懲罰，沒有一個能夠倖免。因為進入監獄的人都是罪人，處在人天六道中的眾生，都是受業力牽引而有分段生死的身體。然而，人一旦進入監獄，無時無刻不在尋求出離，這是因為監獄的煎熬痛苦難以忍受，而且監獄的圍墻外還有廣闊安樂的世界。這種苦樂，只要是身處監獄的人沒有不知道的。現在眾生以煩惱為家，以生死為牢籠，被束縛在追求名利的枷鎖中，沉溺於聲色犬馬的享樂。哪裡知道大鐵圍山就是我們的監獄圍墻，三界這個法場之外，各有自己的家鄉田地啊！諸佛憐憫這些眾生，痛心疾首地為他們分辨凈土和穢土，指明脫離苦海迴歸故鄉的道路。然而，這些長期拋棄家業的人，已經無處可歸。所以又為大家建造廣大的宅舍來安頓他們，一
【English Translation】 English version: It is simply inconceivable and beyond comprehension. That is why all the Buddhas of the ten directions pour out their hearts and minds. They can only say that it is rare and difficult to believe. Even with the tongues of a thousand worlds, how could one possibly explain even a fraction of it? Confucius said, 'The foolishness of ordinary men and women can be understood, but when it comes to the ultimate, even the sages do not know.' How profound are these words! Limitless Dharma gates are all connected by the one.
Second: The Door of Dependent Origination
Those who enjoy the stench of the fish market do not think of sandalwood. It is not that they do not think of it in reality, but because they are not disgusted with the stench. If they were suddenly led into a fragrant room, burning sandalwood and aloeswood, before the day is over, they would regret their past infatuation with the stench, regretting that they did not turn away from it sooner. The stench of birth and death is worse than that of the fish market, and the greed and cravings of sentient beings are greater than those of flies and mosquitoes. The Buddhas are like wealthy merchants selling incense, pitying this group of humans and devas drowning in the turbid sea of suffering. Therefore, the guide Amitabha widely opens the fragrant market, and the compassionate father Shakyamuni clearly points out the door to the Pure Land. The entire earth is filled with nothing but poor children, and reciting the Buddha's name once becomes their capital. Do not abandon these ten recitations, which are sufficient to verify the sincerity of your vows. Block your nose from the stench, and in time you will naturally become disgusted with it. Now, based on the teachings of the Western Pure Land, I will briefly divide it into ten aspects: first, the great event; second, deep roots from past lives; third, manifesting the virtues of the fruition; fourth, relying on the cause to reveal the nature; fifth, according with the inclinations of sentient beings; sixth, the emptiness of the defiled appearance; seventh, the supreme expedient means; eighth, guiding the two vehicles; ninth, the power of perseverance; and tenth, revealing the true Dharma.
One: The Great Event
Sentient beings are in the world of the five turbidities, like prisoners in a jail, receiving different punishments, and none can escape. Because those who enter the jail are all criminals, and those who are in the six realms of humans and devas all have bodies subject to karmic retribution and segmented lives. However, once people enter prison, they seek to escape at all times, because the suffering of prison is unbearable, and beyond the thorny walls there is a vast and blissful world. Those in prison all know this suffering and bliss. Now, sentient beings take afflictions as their home and birth and death as their prison, bound by the shackles of fame and fortune, indulging in the pleasures of the senses. How can they know that the great iron mountain range is our thorny wall, and beyond the execution ground of the three realms, each has their own homeland and fields? The Buddhas pity these sentient beings, and with aching hearts, they distinguish between the Pure Land and the defiled land, pointing out the path to escape suffering and return home. However, those who have long abandoned their family business have nowhere to return. Therefore, they build vast dwellings to settle them, one
則往來獄門為治道途。一則長伺獄外修飾旅館。如是之恩何由可報。嗟夫燭長夜。揭覆盆。諸佛不惜垂手。眾生何苦戀戀也。經云。如來為一大事出現於世。大事者即此事也。眾生反戀毛頭許事。以小易大。甘心瘦死。何哉(奇曰。囚以飢寒死曰瘦)。
二宿因深者
一正因。即三世諸佛與諸有情自清凈體。如萬象依空。山川依地。谷依種子。花果依仁。若無此因。佛果不成。一切悲智純依此因而得建立。長者論。如來藏身。諸佛智海。莫不居中。若不見法身。一切福智大慈大悲總屬生滅。法身者即正因是。二正愿。如本經。法藏比丘于自在王如來所發四十八大愿。一愿不成不取菩提。此依自性無量悲智。發如是不可思議願力。非心外見有眾生髮愿欲度。以眾生非心外故。三正行。如本經。法藏發願已。如是安住種種功德。修如是菩薩行。經無數億那由他百千劫。又一向出生菩薩經。阿彌昔為太子。聞此妙法。七千歲脅不至席。不念愛慾財寶。不問他事。常獨處。止意不傾動。復化八千億萬那由他人得不退轉。此自性行持。自性精進。非有作功德。雖歷億劫不離一念。以微妙法門離一切行一切劫故。是謂正因正愿正行。如伊三點缺一不成。非作得非不作得。先德云。根深果茂。源遠流長。宿因既深。教起
【現代漢語翻譯】 現代漢語譯本： 那麼（他們）往來於監獄門口，把（這）當作是治理的途徑。有人長期在監獄外面等候，修飾旅館（以方便官員）。這樣的恩情哪裡可以報答呢？唉，（佛法）像蠟燭照亮漫漫長夜，像揭開覆蓋的盆子（使真相大白）。諸佛不吝嗇伸出援手，眾生又何苦如此留戀（世間）呢？經典上說，如來爲了一件大事才出現於世間。這件大事就是這件事啊！眾生反而留戀像毛髮那樣細小的事情，用小的換大的，甘心這樣困頓而死。為什麼呢？（奇禪師說：囚犯因為飢寒而死叫做「瘦」。）
二、宿因深厚的人
一、正因，就是三世諸佛與一切有情眾生自身清凈的本體。就像萬象依賴天空，山川依賴大地，谷芽依賴種子，花果依賴果仁。如果沒有這個「因」，佛果就不能成就。一切的悲心和智慧都完全依賴這個「因」才能建立。《長者論》說，如來藏身，諸佛的智慧之海，沒有不在其中的。如果不能見到法身，一切的福德智慧、大慈大悲都屬於生滅法。法身就是正因。二、正愿，就像《無量壽經》里記載的，法藏比丘在自在王如來那裡發了四十八大愿，任何一個愿不能實現，誓不成佛。這是依靠自性無量的悲心和智慧，發出這樣不可思議的願力，而不是在心外看到有眾生，發願想要度化他們。因為眾生不是在心外的。三、正行，就像《無量壽經》里記載的，法藏比丘發願之後，就這樣安住于種種功德之中，修習這樣的菩薩行，經歷了無數億那由他百千劫。又如《一向出生菩薩經》里記載的，阿彌陀佛過去做太子的時候，聽聞了這個妙法，七千年中脅不沾席，不思念愛慾財寶，不問其他的事情，常常獨自居住，意志堅定不動搖，又化度了八千億萬那由他人得到不退轉。這是自性的修行，自性的精進，不是有為的功德。雖然經歷了億劫，也不離一念。因為用微妙的法門離開了所有的行為和所有的劫數。這就是所謂的正因、正愿、正行。就像伊字三點，缺一點都不行。不是做了才得到，也不是不作就得不到。先德說，根深才能果實茂盛，源頭遠才能水流長遠。宿世的因緣既然深厚，教化才能興起。
【English Translation】 English version: Then they go back and forth to the prison gates, taking it as a way of governance. Some wait outside the prison for a long time, decorating inns (for the convenience of officials). How can such kindness be repaid? Alas, (the Dharma) is like a candle illuminating the long night, like uncovering an overturned pot (to reveal the truth). The Buddhas do not hesitate to extend a helping hand, so why do sentient beings cling to (the world) so much? The Sutra says that the Tathagata appears in the world for one great purpose. This great purpose is this very thing! Sentient beings, on the contrary, cling to things as small as hairs, exchanging the great for the small, willingly wasting away and dying. Why is that? (Chan Master Qi said: A prisoner dying of hunger and cold is called 'wasting away').
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Those with Deep Past Causes
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The Right Cause, which is the pure essence of all Buddhas of the three times and all sentient beings. It is like all phenomena relying on the sky, mountains and rivers relying on the earth, sprouts relying on seeds, and flowers and fruits relying on kernels. Without this 'cause,' the fruit of Buddhahood cannot be achieved. All compassion and wisdom are entirely dependent on this 'cause' to be established. The Elder's Treatise says that the Tathagata's womb and the sea of wisdom of all Buddhas are all within it. If one cannot see the Dharmakaya, all blessings, wisdom, great compassion, and great mercy belong to the realm of birth and death. The Dharmakaya is the Right Cause. 2. The Right Vow, as in this Sutra, the Bhikshu Dharmakara made forty-eight great vows before the Tathagata Lokesvararaja (King of the World at Ease), vowing not to attain Bodhi if any one of the vows was not fulfilled. This relies on the immeasurable compassion and wisdom of one's own nature to make such inconceivable vows, rather than seeing sentient beings outside the mind and vowing to liberate them, because sentient beings are not outside the mind. 3. The Right Practice, as in this Sutra, after making the vows, Bhikshu Dharmakara dwelt in various merits and practiced such Bodhisattva practices for countless billions of nayutas of hundreds of thousands of kalpas. Also, as in the Sutra of the One-Directional Birth of Bodhisattvas, Amitabha (Immeasurable Light) in the past was a prince who, upon hearing this wonderful Dharma, did not rest his side on the mat for seven thousand years, did not think of love, desire, or wealth, did not ask about other matters, and always lived alone, with his will steadfast and unmoving, and transformed eight billion nayutas of people to attain non-retrogression. This is the practice of one's own nature, the diligence of one's own nature, not contrived merit. Although passing through billions of kalpas, one does not leave a single thought, because one leaves all actions and all kalpas with the subtle Dharma gate. This is what is called the Right Cause, the Right Vow, and the Right Practice. It is like the three points of the letter 'i'; it cannot be done without one. It is not obtained by doing, nor is it obtained by not doing. The former worthies said that deep roots produce lush fruits, and a distant source produces a long stream. Since the past causes are deep, the teachings can arise.
亦大。然乎哉。
三顯果德者
華嚴普賢行愿品。諸佛如來因眾生而起大悲。因大悲生菩提心。因菩提心成等正覺。如曠野有大樹王。若根得水枝葉華果悉皆繁茂。生死曠野菩提樹王亦如是。一切眾生而為樹根。諸佛菩薩而為華果。以大悲水饒益眾生。則能成就諸佛菩薩智慧華果。是故諸佛取佛果者依于眾生。若無眾生佛果不成。如漢祖以救民故有百戰。以百戰故登寶位。登寶位故百姓樂業。若無百姓即無如上等事。究而論之。凡行一德一事一利一名者。無眾生皆悉不成。是故我無眾生即不成我。眾生是依我即正。眾生是正我即依。人我平等依正無礙。是法爾故。法爾即自然果德故。向外建立不成果義(縱迷心性向外建立。亦不在心性外。以心性無外故)。
四依因性者
一切眾生皆有如是凈性。譬一精金冶為釵釧溺器。金性是一。溺器者。具薉非金薉故。生佛亦然。同一凈性。但以釵釧溺器而有差別。非是性異。是故博地凡夫十念即生者。以本凈故。阿彌陀佛欲攝受是眾生即攝受者。以眾生本凈故。如鏡中之光非不磨得。非從磨得。生凈土者。非是行愿及與念力所能成就。何以故。念行如爐錘等。但能銷金。無別有金生故。
五順眾生者
樂兒童者以竹馬。樂老耄者以筇鳩。
【現代漢語翻譯】 現代漢語譯本： 『亦大。然乎哉。』——也是很重要的。是這樣嗎？
三、彰顯果德：
《華嚴經·普賢行愿品》說，諸佛如來因為眾生而生起大悲心，因為大悲心而生菩提心，因為菩提心而成就無上正等正覺。就像曠野中有棵大樹王，如果樹根得到滋養，枝葉花果就會全部繁茂。生死輪迴的曠野中，菩提樹王也是這樣。一切眾生就是樹根，諸佛菩薩就是花果。用大悲之水來饒益眾生，就能成就諸佛菩薩的智慧花果。所以，諸佛要取得佛果，就要依靠眾生。如果沒有眾生，佛果就不能成就。如同漢高祖劉邦因為拯救百姓而經歷無數次戰爭，因為無數次戰爭而登上皇帝的寶座，因為登上寶座而使百姓安居樂業。如果沒有百姓，就沒有以上這些事情。歸根結底，凡是修行一種德行、做成一件事、利益一個人、成就一個名聲，沒有眾生都不能成功。所以，沒有眾生，我就不能成就。眾生是所依，我是能依。眾生是正，我是依。人我和眾生平等，能依和所依沒有障礙。這是法爾如是的道理。法爾如是就是自然而然的果德。向外尋求建立，不能成就果的意義（即使迷惑於心性而向外尋求建立，也不在心性之外，因為心性沒有內外之分）。
四、依于因性：
一切眾生都具有這樣的清凈自性。比如一塊精金，可以冶煉成髮釵、手鐲，也可以冶煉成尿壺。金子的本性是一樣的。尿壺之所以是尿壺，是因為它盛滿了污穢，但這不是金子的污穢。眾生和佛也是這樣，具有同樣的清凈自性，只是因為髮釵和尿壺的形狀不同而有差別，而不是金子的本性不同。所以，即使是罪業深重的凡夫，只要臨終十念，也能往生凈土，這是因為他們本來就具有清凈的自性。阿彌陀佛想要攝受這些眾生，就能攝受，因為眾生本來就具有清凈的自性。如同鏡子中的光明，不是不經過打磨就能得到的，也不是從打磨中產生的。往生凈土，不是靠修行、發願以及唸佛的力量所能成就的。為什麼呢？唸佛修行就像爐錘等工具，只能用來銷熔金子，並不能憑空產生金子。
五、順應眾生：
喜歡兒童的，就用竹馬哄他們；喜歡老人的，就用手杖和鳩鳥擺件哄他們。
【English Translation】 English version: 『It is also important. Is that so?』
- Manifesting the Virtues of Fruition:
The 『Avatamsaka Sutra, Chapter on the Practices and Vows of Samantabhadra』 states that all Buddhas and Tathagatas arise great compassion because of sentient beings; they generate Bodhicitta (the mind of enlightenment) because of great compassion; and they attain perfect enlightenment because of Bodhicitta. It is like a great tree king in a wilderness. If the roots receive water, the branches, leaves, flowers, and fruits will all flourish. The Bodhi tree king in the wilderness of birth and death is also like this. All sentient beings are the roots of the tree, and all Buddhas and Bodhisattvas are the flowers and fruits. By enriching sentient beings with the water of great compassion, one can accomplish the wisdom flowers and fruits of all Buddhas and Bodhisattvas. Therefore, Buddhas rely on sentient beings to attain Buddhahood. If there are no sentient beings, Buddhahood cannot be achieved. It is like Emperor Gaozu of Han (Liu Bang) who fought countless battles to save the people, ascended the throne because of these battles, and brought peace and prosperity to the people because of his reign. Without the people, none of these things would have happened. Ultimately, any virtue practiced, any deed accomplished, any benefit given, or any reputation achieved cannot be done without sentient beings. Therefore, without sentient beings, I cannot be accomplished. Sentient beings are the basis, and I am the dependent. Sentient beings are the primary, and I am the secondary. The equality of self and others, the unobstructedness of the dependent and the basis, is the natural order. The natural order is the natural virtue of fruition. Establishing outwardly does not achieve the meaning of fruition (even if one is deluded about the nature of mind and establishes outwardly, it is not outside the nature of mind, because the nature of mind has no outside).
- Relying on the Nature of Cause:
All sentient beings possess such pure nature. For example, a piece of pure gold can be forged into hairpins and bracelets, or into chamber pots. The nature of the gold is the same. The chamber pot is a chamber pot because it is filled with filth, but this is not the filth of the gold. Sentient beings and Buddhas are also like this, possessing the same pure nature, but differing only in the shapes of hairpins and chamber pots, not in the nature of the gold. Therefore, even ordinary people with heavy karma can be reborn in the Pure Land with just ten recitations at the time of death, because they inherently possess pure nature. Amitabha Buddha wants to receive these sentient beings, and he can receive them, because sentient beings inherently possess pure nature. It is like the light in a mirror, which is not obtained without polishing, nor does it arise from polishing. Rebirth in the Pure Land is not achieved by practice, vows, or the power of recitation. Why? Recitation and practice are like furnaces and hammers, which can only melt gold, but cannot create gold out of nothing.
- Accommodating Sentient Beings:
Those who delight children are given bamboo horses. Those who delight the elderly are given canes and dove ornaments.
眾生所重惟寶玉衣食。故有自然七寶樓閣妙麗衣服飲食等事。辟火宅諸兒。非羊鹿等車決不肯出。出已純與大車。如來順眾生情說阿彌寶土。眾生生已各各自見細妙凈相無可比喻。方知琉璃硨磲猶如瓦礫。如達官貴人向田舍兒說王宮精麗。姑就彼極珍異者為擬向。非情量所及。如對生盲說色。無所用其方比矣。
六薉相空者
智論。有一子喜在不凈中戲。聚土為谷。以草木為鳥獸。人有奪者。瞋恚啼哭。其父思惟。此事易離。小大自休。眾生愛著不凈臭身及種種五欲。信等五根成就時即能捨離。何以故。若小兒所著是真物。雖至百歲著之轉深。若眾生所著物實有者。雖得五根亦不能捨。以諸法空誑不實。眾生所著即易為訓化。如人少悅色。壯營官。老嗜利。若實可好者。不應年變月易。以變易故。但是情妄。如夢中人喚之即醒。若夢實者雖喚無益。以俱非實。是故佛為一切眾生說凈土法門。
七勝方便者
此方便非自力亦非他力。自性海中具有如是自在功德。一切現成。是故一句聖號無復煩詞。十念功成頓超多劫。如萬竅怒號力在扶搖。因竅顯故。幽谷洞明功在晨曦。因谷見故。一線蟻孔能穿連山之堤。是水力因蟻透故。一葉葦蓆能運萬斛之舟。是風力因葦張故。總皆法界性海。無作無為不
【現代漢語翻譯】 現代漢語譯本 眾生所看重的是寶玉、衣服和食物。因此有自然形成的七寶樓閣、美妙華麗的衣服和飲食等事物。這好比用火宅來譬喻，那些孩子如果不是羊車、鹿車等，決不肯出來。出來之後，就完全給予大車。如來順應眾生的心意，宣說阿彌陀佛的寶土。眾生往生到那裡之後，各自都能見到細緻美妙、清凈莊嚴的景象，無可比擬。這時才知道，琉璃（vaiḍūrya，一種寶石）、硨磲（śaṅkha，一種海貝）就像瓦礫一樣。如同達官貴人向鄉下孩子描述王宮的精美華麗，姑且用他們認為最珍貴奇異的東西來比擬，但實際上是情識思量所無法企及的。如同對天生盲人描述顏色，無論怎樣比喻都沒有用處。
六、六薉相空者
《智度論》（Mahāprajñāpāramitopadeśa-śāstra）中說：有一個小孩喜歡在不乾淨的地方玩耍，堆土成谷堆，用草木做成鳥獸。如果有人搶奪他的玩具，他就會生氣啼哭。他的父親心想，這件事很容易讓他放下，等他長大自然就會停止。眾生貪愛執著于不乾淨的臭身以及種種五欲。當信等五根成就時，就能捨離這些執著。為什麼呢？如果小孩所執著的是真實的東西，即使到一百歲，執著也會越來越深。如果眾生所執著的事物是真實存在的，即使得到五根，也不能捨棄。因為諸法是空性的，虛妄不真實的，所以眾生所執著的東西就容易教化。如同有人年少時喜歡美色，壯年時追求官位，老年時貪圖利益。如果這些東西真的那麼好，就不應該隨著年齡而改變。因為會變易，所以這些都是虛妄的情感。如同夢中的人，呼喚他就會醒來。如果夢境是真實的，即使呼喚也沒有用處。因為夢境和執著的事物都不是真實的，所以佛為一切眾生宣說凈土法門。
七、勝妙方便者
這種方便法門不是依靠自力，也不是依靠他力，而是自性海中本來就具有這樣的自在功德，一切都是現成的。所以一句聖號，無需其他繁瑣的言語，十念功成，就能頓超多劫。如同萬個孔竅怒吼，力量在於扶搖的風勢，因為孔竅顯現出來。幽深的山谷被照亮，功勞在於早晨的陽光，因為山谷被看見。一線螞蟻的孔穴能夠穿透連綿的山堤，這是水的力量因為螞蟻的穿透。一片葦草蓆子能夠運載萬斛的船隻，這是風的力量因為葦草的張開。總而言之，這些都是法界性海的功用，無作無為，不可思議。
【English Translation】 English version Beings value treasures, clothing, and food above all else. Therefore, there exist naturally formed seven-jeweled pavilions, exquisite clothing, and delicious food. This is like using a burning house as an analogy: children refuse to leave unless it's by goat carts or deer carts. Once they do leave, they are given great carts entirely. The Tathagata, accommodating the sentiments of beings, speaks of the Pure Land of Amitabha (Amitābha, Infinite Light Buddha). Upon being born there, beings each see subtle, wonderful, and pure appearances that are beyond comparison. Only then do they realize that lapis lazuli (vaiḍūrya, a gem) and conch shells (śaṅkha, a sea shell) are like mere tiles and pebbles. It's like a high-ranking official describing the exquisite beauty of a royal palace to a country child, tentatively using what they consider most precious and extraordinary as a comparison, but it's actually beyond the reach of emotional understanding. It's like describing colors to someone born blind; no matter how you compare it, it's useless.
- The Emptiness of the Six Defiled Appearances
The Mahāprajñāpāramitopadeśa-śāstra (智度論, Great Treatise on the Perfection of Wisdom) states: There was a child who loved to play in unclean places, piling up dirt to make mounds and using grass and trees to represent birds and animals. If someone tried to take his toys away, he would become angry and cry. His father thought, 'This matter is easy to resolve; when he grows up, he will naturally stop.' Beings are attached to their unclean, foul-smelling bodies and various five desires. When the five roots of faith, etc., are developed, they can relinquish these attachments. Why? If what the child is attached to is real, even at a hundred years old, the attachment will only deepen. If the things that beings are attached to are truly real, even if they attain the five roots, they cannot relinquish them. Because all dharmas are empty, deceptive, and unreal, what beings are attached to is easily taught and transformed. It's like someone who enjoys beauty in youth, pursues officialdom in adulthood, and craves profit in old age. If these things were truly good, they should not change with age. Because they change, they are merely deluded emotions. It's like a person in a dream; calling out to them will awaken them. If the dream were real, calling out would be useless. Because both the dream and the attached things are unreal, the Buddha speaks of the Pure Land Dharma-door for all beings.
- The Supreme Expedient Means
This expedient means is neither reliant on self-power nor on other-power, but inherently possesses such free and effortless merits within the ocean of self-nature. Everything is readily available. Therefore, a single sacred name, without any other cumbersome words, accomplishes the merit of ten recitations, instantly transcending many kalpas. It's like the roaring of ten thousand apertures, the power lies in the whirlwind, because the apertures are revealed. The deep valley is illuminated, the merit lies in the morning sunlight, because the valley is seen. A single ant hole can penetrate the embankment of continuous mountains; this is the power of water because of the ant's penetration. A single reed mat can transport a boat of ten thousand bushels; this is the power of wind because of the reed's expansion. In short, all of these are the functions of the Dharma-realm's self-nature, without action, without effort, inconceivable.
思議力所現。非自非他。自他具足。故有如是殊勝方便。是謂捷中之捷。徑中之徑。舍此不修。是真愚癡(千古不易之論)。
八導二乘者
二乘避境趨寂。證假涅槃。不得如來法身。受業惑苦。一者無明住地。不得至見煩惱垢濁習氣臭薉究竟滅盡凈波羅蜜果。二者因無明住地有虛妄行未除滅故。不得至見無作無行我波羅蜜果。三者因微細虛妄起無漏業。意生諸陰未除盡故。不得至見極滅遠離樂波羅蜜果。四者變易生死斷續流注。不得至見極無變易常波羅蜜果。以是四種業惑未證真理。如來憫之。教令回斷滅心。修凈土行。令知即空不斷。即有不常。乘大乘智。入涅槃海。
九堅忍力者
龍樹曰。菩薩學般若波羅蜜。常欲不離諸佛。何故。未入菩薩位。未得阿鞞䟦致受記莂。若離佛便壞諸善根。沒在煩惱。自不能度。安能度人。如人乘船中流壞敗。欲度他人反自沒水。如少湯投大冰池。雖消少處反更成冰。以少功德。無方便力。欲化眾生。雖少利益反更墜落。聲聞．辟支雖有涅槃利益。無一切智。故不能教導。菩薩如象沒泥。非像不能出。菩薩若入非道。唯佛能救。同大道故。複次。菩薩作是念。我未得佛眼。如盲無異。若不為佛所導。則無所趣。錯入余道。設聞佛法。異處行者未知教化時
【現代漢語翻譯】 現代漢語譯本 思議力所顯現的境界，既非自然而有，也非由他力所生，而是自力與他力共同作用的結果。因此，才會有如此殊勝方便的法門。這可以說是捷徑中的捷徑，要道中的要道。捨棄此法而不修習，實在是真正的愚癡（這是千古不變的定論）。
八、引導二乘
二乘（聲聞乘和緣覺乘）之人，爲了逃避輪迴之苦而趨向寂滅，證得的是虛假的涅槃，無法獲得如來的法身，仍然要承受業力和煩惱的痛苦。一是因為無明住地（根本無明）未破，所以無法達到究竟滅盡煩惱垢濁習氣臭穢，證得清凈波羅蜜（究竟清凈的境界）。二是因為無明住地未破，虛妄的行（微細的念頭）沒有斷滅，所以無法達到證見無作無行我波羅蜜（真我的境界）。三是因為微細的虛妄而生起無漏業，意生身（由意念產生的身）和諸陰（五陰）沒有除盡，所以無法達到證見極滅遠離樂波羅蜜（真正的寂滅之樂）。四是因為變易生死（阿羅漢和辟支佛的生死）斷續流注，所以無法達到證見極無變易常波羅蜜（永恒不變的真常）。由於這四種業力和迷惑沒有證得真理，如來憐憫他們，教導他們迴轉斷滅之心，修習凈土法門，讓他們明白真空並非斷滅，妙有並非恒常，從而乘著大乘智慧，進入涅槃大海。
九、堅忍力
龍樹菩薩說：『菩薩修學般若波羅蜜，常常希望不離開諸佛。』為什麼呢？因為還沒有進入菩薩的位次，沒有得到阿鞞跋致（不退轉）的授記，如果離開佛，就會毀壞諸善根，沉沒在煩惱之中，自己都不能得度，又怎麼能度人呢？就像人乘船在河流中，船壞了，想要度他人，反而自己沉入水中。又像用少量的熱水倒入大冰池中，雖然融化了少許地方，反而更加結冰。用少許的功德，沒有方便之力，想要教化眾生，雖然有少許利益，反而更加墜落。聲聞和辟支佛雖然有涅槃的利益，卻沒有一切智（佛的智慧），所以不能教導眾生。菩薩就像大象陷入泥中，不是像自己不能出來。菩薩如果進入錯誤的道路，只有佛才能救度，因為佛與菩薩同證大道。而且，菩薩這樣想：『我還沒有得到佛眼（佛的智慧），就像盲人一樣，如果沒有佛的引導，就不知道該去哪裡，就會錯誤地進入其他的道路。即使聽聞佛法，在其他地方修行的人也不知道教化的時機。』
【English Translation】 English version It is manifested by the power of inconceivable wisdom. It is neither self-caused nor caused by others, but arises from the combination of self and other. Therefore, there is such a supremely expedient method. This can be called the quickest of quick paths, the most direct of direct routes. To abandon this and not cultivate it is true foolishness (a timeless truth).
- Guiding the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna)
Those of the Two Vehicles avoid the realm of suffering and seek tranquility, attaining a false Nirvāṇa. They do not attain the Dharmakāya (body of the Dharma) of the Tathāgata (Thus Come One) and still suffer from the pain of karma and afflictions. First, because the Avidyā-vāsa-bhūmi (ground of ignorance) is not broken, they cannot reach the ultimate extinction of the defilements, impurities, habitual tendencies, and foulness of afflictions, and attain the Pāramitā (perfection) of purity. Second, because the Avidyā-vāsa-bhūmi is not broken, and false actions (subtle thoughts) are not extinguished, they cannot reach the attainment of the Ātma-Pāramitā (perfection of self) of non-action and non-doing. Third, because subtle falsehoods give rise to uncontaminated karma, and the manomayakāya (mind-made body) and the Skandhas (aggregates) are not completely eliminated, they cannot reach the attainment of the Sukha-Pāramitā (perfection of bliss) of ultimate extinction and detachment. Fourth, because the variable births and deaths (of Arhats and Pratyekabuddhas) continue to flow, they cannot reach the attainment of the Nitya-Pāramitā (perfection of permanence) of ultimate immutability and constancy. Because these four kinds of karma and delusions have not been used to verify the truth, the Tathāgata pities them and teaches them to turn away from the mind of annihilation and cultivate the Pure Land practice, so that they may know that emptiness is not annihilation and existence is not permanence, and thus ride the wisdom of the Mahāyāna (Great Vehicle) and enter the ocean of Nirvāṇa.
- The Power of Perseverance
Nāgārjuna (Dragon Tree) said: 'Bodhisattvas who study Prajñāpāramitā (Perfection of Wisdom) always wish not to be separated from the Buddhas.' Why? Because they have not yet entered the position of a Bodhisattva, nor have they received the Vyākaraṇa (prediction) of Avaivartika (non-retrogression). If they leave the Buddha, they will destroy all good roots and sink into afflictions, unable to save themselves, how can they save others? It is like a person on a boat in the middle of a river whose boat breaks down. Wanting to save others, they instead drown themselves. It is like pouring a small amount of hot water into a large ice pond. Although it melts a small area, it only makes the ice thicker. With little merit and no skillful means, wanting to transform sentient beings, although there is a little benefit, they fall even further. Śrāvakas (Hearers) and Pratyekabuddhas (Solitary Buddhas), although they have the benefit of Nirvāṇa, do not have Sarvajñāna (all-knowing wisdom), so they cannot teach sentient beings. A Bodhisattva is like an elephant stuck in the mud; it cannot get out by itself. If a Bodhisattva enters a wrong path, only the Buddha can save them, because the Buddha and Bodhisattva have both verified the Great Way. Furthermore, the Bodhisattva thinks: 'I have not yet attained the Buddha-eye (wisdom of the Buddha), and am like a blind person. If I am not guided by the Buddha, I will not know where to go and will mistakenly enter other paths. Even if I hear the Buddha's teachings, those who practice in other places do not know the time for teaching.'
節。行法多少。複次。菩薩見佛或眼見心清凈。若聞所說心則樂法。得大智慧。隨法修行而得解脫。如是等值佛無量益利。豈不一心常欲見佛。如嬰兒不應離母。行道不離糧食。大熱不離涼風冷水。大寒不離火。度深水不離船。病人不離良醫。菩薩不離諸佛過於上事。父母親屬知識人天王等皆不能如佛益利。佛益利諸菩薩離諸苦處。住世尊之地。問云。何得不離諸佛。答。眾生有無量劫罪因緣。雖行福德。智慧薄少。雖行智慧。福德薄少。菩薩求佛道要行生忍．法忍。行生忍故一切眾生中發慈悲心。滅無量劫罪。得無量福德。行法忍故。破諸法無。明得無量智慧。二行和合。須世世不離諸佛。複次。菩薩常愛樂唸佛。故舍身受身恒得值佛。如眾生習欲重。受淫鳥身。瞋恚多。生毒蟲中。菩薩不貴轉輪聖王人天福樂。但念諸佛。故隨心所重而受身形。複次。菩薩常善修唸佛三昧因緣。故所生常值諸佛。所以天如禪師或問謂。悟達之士政愿求生。汝但未悟。悟則凈土之趨萬牛莫挽者。此也。又云。汝將謂一悟之後習漏永除便不退轉耶。更無遍學佛法修行證果等事耶。便上齊諸佛入生入死不受障緣所撓耶。審如是諸大菩薩。修六度萬行。經恒沙劫者。是皆愧汝。教有聲聞出胎之昧。菩薩隔陰之昏。況近時薄解淺悟。自救不了
【現代漢語翻譯】 現代漢語譯本： 節。行法有多少種？ 進一步說，菩薩見到佛，或者眼睛見到佛像而內心清凈，如果聽到佛所說的法，內心則會喜悅佛法，獲得大智慧，隨順佛法修行而得到解脫。像這樣值遇佛能獲得無量益處。 難道不應該一心一意常常想要見到佛嗎？ 就像嬰兒不應該離開母親，行走道路不應該離開糧食，酷熱的時候不應該離開涼風冷水，嚴寒的時候不應該離開火，渡過深水不應該離開船，病人不應該離開良醫一樣，菩薩不應該離開諸佛，而且這種需求比以上這些情況更為重要。 父母親屬、知識、人天王等都不能像佛那樣帶來益處。 佛能使諸菩薩脫離各種痛苦之處，安住於世尊的地位。 有人問：『要怎樣才能不離開諸佛呢？』 回答說：『眾生有無量劫的罪業因緣，即使行善積德，智慧仍然淺薄；即使修習智慧，福德仍然不足。 菩薩求佛道，要修行生忍和法忍。 修行生忍的緣故，在一切眾生中發起慈悲心，滅除無量劫的罪業，獲得無量福德。 修行法忍的緣故，破除對諸法虛無的執著，明白真理，獲得無量智慧。 這兩種修行相互結合，必須世世代代不離開諸佛。』 進一步說，菩薩常常喜愛並憶念佛，因此捨棄此身受彼身，恒常能夠值遇佛。 就像眾生如果習氣慾望深重，就會受生為淫鳥之身；如果嗔恚心重，就會生於毒蟲之中。 菩薩不看重轉輪聖王、人天福樂，只是憶念諸佛，因此隨著內心所看重的而受生身形。 進一步說，菩薩常常善於修習唸佛三昧的因緣，因此所生之處常常值遇諸佛。 所以天如禪師或者問說：『開悟通達之士，真正願意求生凈土。 你只是尚未開悟，一旦開悟，那麼前往凈土的決心，即使萬頭牛也拉不回來。』 就是這個道理。 又說：『你以為一旦開悟之後，習氣和過失就永遠消除，不再退轉了嗎？ 難道不需要再普遍學習佛法，修行證果等事情了嗎？ 就能與諸佛並肩，進入生死輪迴而不受任何障礙了嗎？ 如果真是這樣，那麼那些修習六度萬行，經歷恒河沙劫的大菩薩們，都會對你感到慚愧。』 教義中有聲聞出胎的迷惑，菩薩有隔陰的昏昧，更何況是近時那些理解膚淺、開悟不深，連自救都做不到的人呢？
【English Translation】 English version: Section. How many kinds of practices are there? Furthermore, when a Bodhisattva sees a Buddha, either with their eyes or with a pure heart, or if they hear the Dharma spoken, their heart rejoices in the Dharma, they gain great wisdom, and they attain liberation by practicing according to the Dharma. Encountering a Buddha in this way brings immeasurable benefits. Shouldn't one wholeheartedly and constantly desire to see the Buddha? Just as an infant should not be separated from its mother, one walking a path should not be without food, one in great heat should not be without cool wind and cold water, one in great cold should not be without fire, one crossing deep water should not be without a boat, and a sick person should not be without a good doctor, a Bodhisattva should not be separated from all the Buddhas, and this need is even greater than the things mentioned above. Parents, relatives, acquaintances, human and heavenly kings, etc., cannot benefit as much as a Buddha. Buddhas benefit Bodhisattvas by liberating them from all suffering and enabling them to dwell in the position of the World Honored One. Someone asks: 'How can one not be separated from all the Buddhas?' The answer is: 'Sentient beings have karmic causes of countless kalpas of sins. Even if they perform meritorious deeds, their wisdom is shallow. Even if they practice wisdom, their merit is insufficient. Bodhisattvas seeking the Buddha path must practice forbearance of suffering and forbearance of Dharma. By practicing forbearance of suffering, they generate compassion in all sentient beings, extinguish sins of countless kalpas, and gain immeasurable merit. By practicing forbearance of Dharma, they break through the illusion of the non-existence of all dharmas, understand the truth, and gain immeasurable wisdom. These two practices combined require one to not be separated from all the Buddhas in every lifetime.' Furthermore, because Bodhisattvas constantly love and remember the Buddha, they constantly encounter the Buddha as they abandon one body and receive another. Just as sentient beings with strong habitual desires are born as birds of lust, and those with much anger are born among poisonous insects, Bodhisattvas do not value the happiness of a Chakravartin (wheel-turning king) or the pleasures of humans and gods, but only remember the Buddhas. Therefore, they receive a body according to what their hearts value. Furthermore, Bodhisattvas constantly cultivate the causes and conditions of the Samadhi (state of profound meditation) of Buddha-recollection, and therefore they constantly encounter the Buddhas in their births. Therefore, Zen Master Tianru (a famous buddhist monk) asked: 'Those who are enlightened truly wish to be born in the Pure Land. You are simply not yet enlightened. Once enlightened, the determination to go to the Pure Land cannot be pulled back even by ten thousand oxen.' This is the reason. He also said: 'Do you think that once enlightened, habitual faults will be eliminated forever and there will be no more regression? Is there no need to further study the Buddha's teachings, practice, and attain enlightenment? Can one then be on par with all the Buddhas, enter the cycle of birth and death without being hindered by any obstacles? If that were the case, then those great Bodhisattvas who cultivate the Six Perfections and myriad practices for countless kalpas would be ashamed of you.' The teachings speak of the confusion of a Shravaka (a disciple of Buddha) emerging from the womb and the obscuration of a Bodhisattva between lives, let alone those of recent times who have shallow understanding and superficial enlightenment and cannot even save themselves.
者乎。縱悟處深遠。行解相應。奈何未登不退。力用未充。居濁惡。化剛強。先聖未許。如未完不固之舟。濟多人于惡海。自他俱溺。其理必然。故往生論。欲遊戲地獄門者。必生彼土。得無生忍已。還入生死救苦眾生。以此因緣求生凈土。先聖云。未得不退轉位。不可混俗度生。未得無生法忍。要須常不離佛。譬如弱羽只可傅枝。今釋迦已滅彌勒未去。四惡趣苦因果牽纏。外道邪魔是非扇亂。女色淫聲之相惑。惡緣薉觸之交侵。無現佛可依。又境緣所撓。初心悟達之人鮮不遭其敗者。所以世尊慇勤指歸極樂。良有以也。蓋彼彌陀現在說法。樂土境緣種種清凈。儻依彼佛。忍力易成。高證佛階。親蒙授記。然後出化眾生。去來無礙。多見今之禪者不究如來之了義。不知達磨之玄機。空腹高心習為狂妄。見修凈土則笑曰彼學愚夫愚婦之為。余嘗論其非鄙愚夫婦。乃鄙文殊．普賢．龍樹．馬鳴等也。非特自迷正道。失善根。喪慧身。亡佛種。且成謗法之業。鄙聖之殃。佛祖視為可哀憐者。於是永明和上深憐痛哀。剖出心肝。主張凈土。既自修又化世。臨終種種殊勝相現。徑生極樂上品。夫永明悟達磨直指之禪。又致身極樂上品。以此解禪者之執情。為末法勸信。余謂其深有功于宗教者此也。真歇了禪師云。洞下一宗。皆務
【現代漢語翻譯】 者乎（語氣詞，表疑問或感嘆）。縱然領悟的境界深遠，修行和理解相互印證，但為什麼還沒有達到不退轉的境界，力量和作用還沒有充足呢？身處污濁罪惡的環境，教化剛強頑固的眾生，過去的聖賢是不允許這樣做的。就像一艘沒有完工不堅固的船，用它來救度眾多的人于罪惡的苦海，自己和他人都會一同沉溺，這是必然的道理。所以《往生論》（凈土宗重要論著）說，想要遊戲地獄之門的人，必須往生到西方極樂世界，得到無生法忍（菩薩證悟的境界）之後，再回到生死輪迴中救度受苦的眾生。因為這個因緣，才要求生凈土。過去的聖賢說，沒有得到不退轉的地位，不可以混跡於世俗之中度化眾生；沒有得到無生法忍，必須要常常不離開佛。譬如羽毛未豐滿的鳥兒，只可以依附在樹枝上。現在釋迦牟尼佛已經涅槃，彌勒佛還沒有降生，四惡趣（地獄、餓鬼、畜生、阿修羅）的痛苦因果相互牽纏，外道邪魔的邪說紛亂，女色淫聲的誘惑，惡劣的環境和接觸的侵擾，沒有現世的佛可以依靠，又被環境和因緣所擾亂，最初開悟的人很少有不遭受失敗的。所以世尊慇勤地指引我們歸向極樂世界，確實是有原因的。因為阿彌陀佛現在正在西方極樂世界說法，極樂世界的環境和因緣種種清凈。如果依靠阿彌陀佛，忍辱的力量容易成就，可以高證佛的階位，親自蒙受佛的授記，然後出世教化眾生，來去沒有障礙。很多現在的禪宗修行者不研究如來佛的了義，不知道達摩祖師的玄機，空有高傲的心卻不務實，習慣於狂妄自大。看到修習凈土法門，就嘲笑說那是愚夫愚婦所為。我曾經評論他們的錯誤，不是輕視愚夫愚婦，而是輕視文殊菩薩（智慧的象徵）、普賢菩薩（大行的象徵）、龍樹菩薩（中觀學派創始人）、馬鳴菩薩（大乘佛教論師）等人啊！不僅僅是自己迷惑于正道，失去善根，喪失智慧之身，斷絕佛種，而且還造成了誹謗佛法的罪業，輕視聖賢的災禍。佛祖視他們為可憐憫的人。因此，永明延壽禪師（凈土宗祖師）深感憐憫和悲痛，剖出心肝，主張修習凈土法門，既自己修行又教化世人，臨終時種種殊勝的景象顯現，直接往生到西方極樂世界的上品。永明延壽禪師領悟了達摩祖師直指人心的禪法，又往生到極樂世界的上品，用這個來解除禪宗修行者的執著，為末法時代的眾生勸信凈土法門。我認為他對佛教的貢獻非常深遠。真歇了禪師說，洞下宗（禪宗流派）都致力於 往生凈土。以凈土為歸宿。
【English Translation】 Oh! Even if one's understanding is profound and practice aligns with comprehension, why has one not yet attained the state of non-retrogression, and why are one's strength and function not yet sufficient? To reside in a turbid and evil environment and transform the stubborn and unyielding is not permitted by the past sages. It is like an unfinished and unstable boat, attempting to ferry many across the sea of suffering, inevitably leading to the drowning of both oneself and others. This is a certain principle. Therefore, the Rebirth Treatise (Wang Sheng Lun, an important text in Pure Land Buddhism) states that those who wish to sport in the gates of hell must be born in that land (Sukhavati, the Pure Land of Amitabha Buddha), and after attaining Anutpattika-dharma-kshanti (Wu Sheng Fa Ren, the patience with the unarising of dharmas, a state of enlightenment), return to the cycle of birth and death to save suffering beings. It is for this reason that one seeks rebirth in the Pure Land. The past sages said that without attaining the stage of non-retrogression, one should not mingle with the mundane to liberate beings; without attaining Anutpattika-dharma-kshanti, one must constantly remain close to the Buddha. It is like a weak bird that can only cling to a branch. Now that Shakyamuni Buddha has passed away and Maitreya Buddha has not yet arrived, the suffering karmic consequences of the four evil realms (hell, hungry ghosts, animals, asuras) are intertwined, the heretical views of external paths and demons are rampant, the allure of female forms and seductive sounds is enticing, and the interaction of evil conditions and defilements is encroaching. There is no present Buddha to rely on, and moreover, one is disturbed by circumstances and conditions. Those who initially attain enlightenment rarely escape failure. Therefore, the World-Honored One earnestly directs us to the Land of Ultimate Bliss, and there is indeed a reason for this. Because Amitabha Buddha is currently teaching the Dharma in the Land of Bliss, and the environment and conditions of the Land of Bliss are all pure. If one relies on that Buddha, the power of patience is easily achieved, one can attain the high stage of Buddhahood, and personally receive the Buddha's prediction, and then go forth to transform beings without hindrance. Many present-day Chan (Zen) practitioners do not study the ultimate meaning of the Tathagata (Thus Come One, an epithet of the Buddha), and do not understand the profound secrets of Bodhidharma (達磨, the first patriarch of Chan Buddhism in China). They are empty-headed and arrogant, and habitually act wildly. When they see others practicing Pure Land, they laugh and say that it is what foolish men and women do. I have often criticized their error, which is not despising foolish men and women, but despising Manjushri (文殊菩薩, the bodhisattva of wisdom), Samantabhadra (普賢菩薩, the bodhisattva of great practice), Nagarjuna (龍樹菩薩, the founder of the Madhyamaka school), Ashvaghosha (馬鳴菩薩, a Mahayana Buddhist philosopher), and others! Not only do they delude themselves on the right path, lose their roots of goodness, lose their wisdom body, and extinguish the Buddha-seed, but they also create the karma of slandering the Dharma and despising the sages. The Buddhas and patriarchs regard them as pitiable. Therefore, Master Yongming Yanshou (永明延壽禪師, a patriarch of the Pure Land school) deeply felt compassion and sorrow, and poured out his heart and liver, advocating the practice of Pure Land. He both cultivated himself and transformed the world, and at the time of his death, various auspicious signs appeared, and he was directly reborn in the upper grade of the Land of Ultimate Bliss. Master Yongming Yanshou understood the Chan teaching of Bodhidharma that directly points to the mind, and also attained rebirth in the upper grade of the Land of Bliss. He used this to dispel the attachments of Chan practitioners and to encourage faith in the Pure Land path for beings in the Dharma-ending Age. I believe that his contribution to Buddhism is very profound. Chan Master Zhenxie Liao (真歇了禪師) said that the Dongshan school (洞下宗, a branch of the Caodong school of Chan Buddhism) all strive for rebirth in the Pure Land, taking the Pure Land as their final destination.
密修。其故何哉。良以唸佛法門徑路修行。正按大藏。接上上器。傍引中下之機。又云。宗門大匠已悟不空不有之法。秉志孜孜于凈業者。非凈業見佛尤簡易於宗門乎。又云。乃佛乃祖在教在禪。皆修凈業。同歸一源。入得此門。無量法門悉皆能入。至如天衣懷．圓照本．北澗簡．天目禮等諸大老。皆禪門宗匠。究其密修顯化。發揚凈土之旨。不約而同。廣如彼文。不能盡錄。是故當知。禪宗密修不離凈土。初心頓悟未出童真。入此者方為堅固不退之門。
十示真法者
一切法門言空言有未為究竟。此唸佛三昧即念而凈凈非是無。即凈而唸唸非是有。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。凈外有唸唸即有所。所非凈故。非念外有凈能凈于念。念外有凈凈即有二。二非凈故。當知諸佛順寂滅心而嚴凈土。念凈土當入一切寂滅門。諸佛順常樂我凈心而嚴凈土。念凈土當入一切常樂我凈門。諸佛順平等眾生心而嚴凈土。念凈土當入一切平等眾生門。諸佛順大悲智業而嚴凈土。念凈土當入一切大悲智業門。諸佛順無作無為不可思議業而嚴凈土。念凈土當入一切無作無為不可思議門。諸佛順塵勞煩惱性而嚴凈土。念凈土當入一切塵勞煩惱門。諸佛順微塵芥子相而嚴凈土。念凈土當入一切
【現代漢語翻譯】 現代漢語譯本：秘密修持。這是什麼緣故呢？因爲念佛法門是直接而快速的修行路徑，完全符合大藏經的教義，能夠接引上等根器的修行者，同時也能引導中等和下等根器的眾生。還有人說，禪宗的大師已經領悟了不空不有的道理，並且堅定地致力於凈土法門，那麼通過凈土法門見佛，不是比通過禪宗更容易嗎？又有人說，無論是佛還是祖師，無論是教還是禪，都在修持凈土法門，最終都歸於同一個源頭。進入這個法門，就能進入無量的法門。例如天衣懷禪師、圓照本禪師、北澗簡禪師、天目禮禪師等諸位大德，都是禪宗的宗師，他們秘密修持並公開弘揚凈土的宗旨，不約而同，這些事蹟在他們的傳記中記載得很詳細，無法全部列舉。因此，應當明白，禪宗的秘密修持離不開凈土。初學者即使頓悟，如果沒有脫離凡夫的境界，進入凈土法門才是堅固不退轉的保障。
十示真法：
一切法門，無論是說空還是說有，都沒有達到究竟。而這唸佛三昧，即念即凈，但凈並非空無；即凈即念，但念並非實有。達到凈而無所依，就是念的本體；明白唸的本性是遠離的，就是凈的妙用。因此，不是在凈之外有念能夠念于凈，在凈之外有念，那麼念就有所執著，有所執著就不是真凈。也不是在念之外有凈能夠凈化念，在念之外有凈，那麼凈就有了對立，有了對立就不是真凈。應當知道，諸佛順應寂滅之心而莊嚴凈土，念凈土就應當進入一切寂滅之門。諸佛順應常樂我凈之心而莊嚴凈土，念凈土就應當進入一切常樂我凈之門。諸佛順應平等眾生之心而莊嚴凈土，念凈土就應當進入一切平等眾生之門。諸佛順應大悲智業而莊嚴凈土，念凈土就應當進入一切大悲智業之門。諸佛順應無作無為不可思議之業而莊嚴凈土，念凈土就應當進入一切無作無為不可思議之門。諸佛順應塵勞煩惱之性而莊嚴凈土，念凈土就應當進入一切塵勞煩惱之門。諸佛順應微塵芥子之相而莊嚴凈土，念凈土就應當進入一切微塵芥子之門。
【English Translation】 English version: Secret practice. What is the reason for this? It is because the Pure Land (Jingtu) Dharma (Dharma) gate (Famen) is a direct and rapid path of cultivation, fully in accordance with the teachings of the Great Treasury (Dazang) Sutra (Sutra), capable of receiving practitioners of superior faculties, and also guiding beings of medium and inferior faculties. Furthermore, it is said that if a master of the Chan (Zen) school has already realized the principle of neither emptiness nor existence, and is firmly committed to the Pure Land practice, then is seeing the Buddha (Buddha) through the Pure Land practice not even easier than through the Chan school? It is also said that whether it is the Buddha or the patriarchs, whether it is doctrine or Chan, all cultivate the Pure Land practice, ultimately returning to the same source. Entering this gate, one can enter countless Dharma gates. For example, the great elders such as Chan Master Tianyi Huai, Chan Master Yuanzhao Ben, Chan Master Beijian Jian, and Chan Master Tianmu Li, are all masters of the Chan school. They secretly practiced and publicly promoted the principles of the Pure Land, coinciding without prior agreement. These deeds are recorded in detail in their biographies, and cannot all be listed. Therefore, it should be understood that the secret practice of Chan is inseparable from the Pure Land. Even if a beginner has a sudden enlightenment, if they have not escaped the realm of ordinary beings, entering the Pure Land Dharma gate is a solid guarantee against regression.
Ten Demonstrations of True Dharma:
All Dharma gates, whether speaking of emptiness or existence, have not reached the ultimate. This Samadhi (Sanmei) of Buddha-Recitation (Nianfo), is both recitation and purity, but purity is not emptiness; it is both purity and recitation, but recitation is not existence. Reaching purity without reliance is the essence of recitation; understanding that the nature of recitation is detachment is the wonderful function of purity. Therefore, it is not that there is recitation outside of purity that can recite upon purity; if there is recitation outside of purity, then recitation has attachment, and what has attachment is not true purity. Nor is it that there is purity outside of recitation that can purify recitation; if there is purity outside of recitation, then purity has duality, and what has duality is not true purity. It should be known that all Buddhas adorn the Pure Land in accordance with the mind of Nirvana (Nirvana), reciting the Pure Land should enter the gate of all Nirvana. All Buddhas adorn the Pure Land in accordance with the mind of permanence, bliss, self, and purity, reciting the Pure Land should enter the gate of all permanence, bliss, self, and purity. All Buddhas adorn the Pure Land in accordance with the mind of equality for all beings, reciting the Pure Land should enter the gate of equality for all beings. All Buddhas adorn the Pure Land in accordance with great compassion and wisdom, reciting the Pure Land should enter the gate of all great compassion and wisdom. All Buddhas adorn the Pure Land in accordance with the karma of non-action, non-doing, and inconceivable, reciting the Pure Land should enter the gate of all non-action, non-doing, and inconceivable. All Buddhas adorn the Pure Land in accordance with the nature of dust, labor, and afflictions, reciting the Pure Land should enter the gate of all dust, labor, and afflictions. All Buddhas adorn the Pure Land in accordance with the appearance of dust motes and mustard seeds, reciting the Pure Land should enter all.
微塵芥子門。以上諸大法門。但一聲阿彌陀佛皆悉證入。亦無能證所證之相。若不爾者則是有餘之凈。唸佛三昧即不如是。
第三部類門
夫如來說教廣有多門。或偶拈一題。或因緣舉出。唯唸佛一門頻形讚歎。如高巒之峙平原。躍空而出。金星之晃沙磧。映日即明。法門殊勝未有逾此者也。今約諸經言西方大事者。一概收入。分經緯二義。經非專談安養者不收。緯則泛舉唸佛者亦入。登蔥山而樵玉首采羊脂。泛溟海而斫香忍捐牛首。聞所未聞。望于來哲。一經中之經二經中之緯三緯中之經四緯中之緯
一經中之經者
無量平等清凈覺經．無量壽經．阿彌陀經．無量壽莊嚴經．大寶積第十八無量壽如來會。五同一經。前四譯稍不精。六大阿彌陀經。龍舒居士將前四譯和會者。然寶積一會旨富詞法。不知龍舒何以不見。又佛說阿彌陀經．稱讚凈土佛攝受經。二同一經。而初簡凈。又觀無量壽經言十六觀。修持法門備載此經。上三種經專為西方起教。如天中天。人中王。不必排抑太虛空。一尚不得豈有二哉。經中妙義具見余門。
二經中之緯者
鼓音聲王經。持阿彌陀佛名。臨命終時。佛與聖眾接引往生。又后出阿彌陀偈經。共五十六句。二經亦專言凈土。言義較前甚略。又鼓音重
【現代漢語翻譯】 現代漢語譯本 微塵芥子門。以上所有大法門，但唸一聲阿彌陀佛（Amitabha），都能證入，也沒有能證和所證的對立相。如果不是這樣，那就是有餘涅槃的凈土。唸佛三昧（Samadhi）不是這樣的。
第三部類門
佛陀的教導有很多法門，有時偶然提起一個主題，有時因緣而舉出。只有唸佛一門，佛陀多次讚歎，就像高山聳立在平原上，躍出天空；金星照耀在沙漠上，映照著太陽而明亮。法門殊勝，沒有超過這個的。現在根據各經所說的西方極樂世界的大事，全部收入，分為經和緯兩種意義。經，如果不是專門談論安養凈土的就不收錄；緯，如果泛泛地提到唸佛的也收錄。登上蔥山去砍伐玉石，首先要采羊脂玉；泛舟于大海去砍伐香木，應該捨棄牛首山。聽到前所未聞的，希望後來的賢哲能夠理解。一，經中之經；二，經中之緯；三，緯中之經；四，緯中之緯。
一，經中之經：
《無量平等清凈覺經》、《無量壽經》（Larger Sutra of Immeasurable Life）、《阿彌陀經》（Amitabha Sutra）、《無量壽莊嚴經》、《大寶積經》第十八《無量壽如來會》。這五部經實際上是同一部經。前四種譯本稍微不夠精確。有六種《阿彌陀經》。龍舒居士將前四種譯本融合在一起。然而，《大寶積經》這一會的旨意豐富，文辭華麗，不知道龍舒居士為什麼沒有看到。還有《佛說阿彌陀經》、《稱讚凈土佛攝受經》。這兩種經實際上是同一部經，但前者更為簡略。還有《觀無量壽經》（Contemplation Sutra），講述了十六觀，詳細記載了修持法門。以上三種經專門為西方極樂世界而設立教法，如同天中之天，人中之王。不必排斥太虛空，一個尚且沒有，哪裡會有兩個呢？經中的妙義，可以在其他章節中看到。
二，經中之緯：
《鼓音聲王經》（Drum Sound King Sutra）。持念阿彌陀佛（Amitabha）名號，臨命終時，佛與聖眾前來接引往生。還有《后出阿彌陀偈經》，共有五十六句。這兩部經也專門談論凈土，但言辭和意義比前面的經文簡略。還有《鼓音重》
【English Translation】 English version The gate of minute dust and mustard seeds. All the great Dharma gates mentioned above can be entered by uttering 'Amitabha' (阿彌陀佛) once, without the appearance of the one who attains and what is attained. If it is not so, then it is the Pure Land with remainder. The Samadhi (三昧) of Buddha-Recitation is not like that.
The Third Category Gate
The Buddha's teachings have many Dharma gates. Sometimes a topic is mentioned casually, and sometimes it is brought up due to conditions. Only the Dharma gate of Buddha-Recitation is praised repeatedly, like a high mountain standing in the plains, leaping out of the sky; like Venus shining in the desert, reflecting the sun and becoming bright. The Dharma gate is supremely excellent, and there is nothing that surpasses it. Now, according to the various sutras that speak of the great events of the Western Pure Land, all are included, divided into two meanings: sutra and weft. Sutras that do not specifically discuss the Land of Bliss are not included; wefts that generally mention Buddha-Recitation are also included. Climbing Mount Cong to cut jade, one must first collect sheep-fat jade; sailing the vast sea to cut fragrant wood, one should abandon Mount Niushou. Hearing what has never been heard before, I hope that future wise men will understand. One, sutra within sutra; two, weft within sutra; three, sutra within weft; four, weft within weft.
One, Sutra within Sutra:
The 'Sutra of Immeasurable Equality and Pure Enlightenment', the 'Larger Sutra of Immeasurable Life' (無量壽經), the 'Amitabha Sutra' (阿彌陀經), the 'Sutra of Immeasurable Life and Adornment', and the eighteenth assembly of the 'Great Treasure Trove Sutra', the 'Assembly of the Tathagata of Immeasurable Life'. These five sutras are actually the same sutra. The first four translations are slightly inaccurate. There are six 'Amitabha Sutras'. Layman Longshu combined the first four translations. However, the meaning of this assembly of the 'Great Treasure Trove Sutra' is rich and the words are ornate. I don't know why Layman Longshu didn't see it. There are also the 'Amitabha Sutra Spoken by the Buddha' and the 'Sutra of Praising the Pure Land and the Buddha's Acceptance'. These two sutras are actually the same sutra, but the former is simpler. There is also the 'Contemplation Sutra' (觀無量壽經), which speaks of the Sixteen Contemplations and records the methods of practice in detail. The above three sutras are specifically established for the Western Pure Land, like the heaven among heavens, the king among men. There is no need to reject the great void. There is not even one, so how can there be two? The wonderful meanings in the sutras can be seen in other chapters.
Two, Sutra within Weft:
The 'Drum Sound King Sutra' (鼓音聲王經). Holding the name of Amitabha Buddha (阿彌陀佛), at the time of death, the Buddha and the holy assembly will come to receive and guide one to rebirth. There is also the 'Later Extracted Amitabha Gatha Sutra', which has fifty-six verses. These two sutras also specifically talk about the Pure Land, but the words and meanings are simpler than the previous sutras. There is also 'Drum Sound 重'
持咒。偈經伽陀部。皆非教本故。
三緯中之經者
華嚴經。普賢菩薩發十大愿。臨命終時一切諸根散壞。一切威勢退失。惟此愿王不相舍離。於一切時引導其前。一剎那間往生極樂世界。即見阿彌陀佛。其人自見生蓮華中。蒙佛授記。經無數劫。普於十方不可說不可說世界。以智慧力隨眾生心而為利益。乃至能于煩惱大苦海中㧞濟眾生。令其得生極樂世界。又解脫長者云。我欲見安樂世界無量壽如來。隨意即見。如是十方如來欲見即見。我能了知如來國土莊嚴神通等事。無所從來亦無所去。無有行處亦無住處。亦如己身無來無去無行住處。法華經。聞是經典如說修行。命終即往。阿彌陀佛大菩薩眾圍繞住處。生蓮華中寶座之上。得菩薩神通無生法忍。眼根清凈。見七百萬二千億那由他恒河沙等諸佛如來。楞嚴經。大勢至白佛。超日月光佛教我念佛三昧。譬如有人。一專為憶。一人專忘。如是二人。若逢不逢。或見非見。二人相憶。二憶念深。如是乃至從生至生。同於形影。不相乖異。十方如來憐念眾生。如母憶子。若子逃逝。雖憶何為。子若憶母如母憶時。母子歷生不相違遠。若眾生心憶佛唸佛。現前當來必定見佛。去佛不遠。不假方。便自得心開。如染香人身有香氣。此則名為香光莊嚴。我本因地以
【現代漢語翻譯】 現代漢語譯本：持咒，偈經伽陀部，這些都不是佛教的根本教義。
三緯中的經典是：
《華嚴經》：普賢菩薩發下十大愿。臨命終時，一切諸根散壞，一切威勢退失，唯有此愿王不相舍離，在一切時引導其前，一剎那間往生極樂世界，即刻見到阿彌陀佛（Amitabha）。其人會親眼看見自己從蓮花中化生，蒙佛授記。經歷無數劫后，普遍於十方不可說不可說的世界，以智慧力隨順眾生的心願而為他們帶來利益，乃至能夠在煩惱的大苦海中救拔眾生，令他們得生極樂世界。此外，《解脫長者》中說：『我想要見到安樂世界無量壽如來（Amitayus），隨意即可見到。』像這樣，十方如來想要見即可見。我能夠了知如來國土的莊嚴和神通等事，無所從來，也無所去，沒有行處，也沒有住處，也如同自己的身體一樣，無來無去，無行住處。《法華經》：聽聞此經典並如所說修行，命終之後即往阿彌陀佛和大菩薩眾圍繞的住處，在蓮花中的寶座上化生，得到菩薩的神通和無生法忍，眼根清凈，見到七百萬二千億那由他恒河沙數般的諸佛如來。《楞嚴經》：大勢至（Mahāsthāmaprāpta）菩薩對佛說，超日月光佛（Amitabha）教我念佛三昧。譬如有人，一個人專心憶念，一個人專心遺忘，這樣兩個人，即使相逢也如同不逢，或者看見也如同沒看見。兩個人互相憶念，憶念深刻，這樣乃至從生到生，如同形影一般，不會互相乖離。十方如來憐念眾生，如同母親憶念兒子。如果兒子逃離，即使母親憶念又有什麼用呢？兒子如果憶念母親如同母親憶念兒子時一樣，母子歷生都不會互相違遠。如果眾生心憶佛唸佛，現在和將來必定能見到佛，離佛不遠，不需要憑藉其他方便就能自己心開悟解，如同染香的人身上帶有香氣，這就叫做香光莊嚴。我最初在因地時以
【English Translation】 English version: Mantras, verses from the Gāthā section of scriptures, are not fundamental teachings.
Among the sutras of the Three Weaves are:
The Avataṃsaka Sūtra: Samantabhadra Bodhisattva made ten great vows. At the time of death, all faculties disintegrate, and all power is lost. Only this King of Vows does not abandon him, guiding him at all times. In an instant, he is reborn in the Pure Land of Ultimate Bliss and immediately sees Amitābha (Amitabha). That person sees himself born in a lotus flower, receiving a prediction from the Buddha. After countless kalpas, he universally benefits beings in the countless, unspeakable worlds of the ten directions with the power of wisdom, according to their minds. He can even rescue beings from the great ocean of suffering of afflictions, enabling them to be reborn in the Pure Land of Ultimate Bliss. Furthermore, the Elder Vimoksha said, 'I wish to see Amitāyus (Amitayus) Tathāgata in the Land of Peace and Bliss, and I see him at will.' Likewise, the Tathāgatas of the ten directions can be seen at will. I can understand the adornments and miraculous powers of the Buddha-lands of the Tathāgatas, which come from nowhere and go nowhere, have no place to go, and have no place to stay, just like one's own body, which has no coming, no going, no place to go, and no place to stay. The Lotus Sūtra: Hearing this sutra and practicing as it says, one will be reborn after death in the abode surrounded by Amitābha and great Bodhisattvas, born on a jeweled throne in a lotus flower, attaining the supernatural powers of a Bodhisattva and the non-origination forbearance, with pure eye faculties, seeing seven million two hundred billion nayutas of Ganges sands of Buddhas and Tathāgatas. The Śūraṅgama Sūtra: Mahāsthāmaprāpta (Mahāsthāmaprāpta) said to the Buddha, 'Amitābha (Amitabha) Buddha taught me the Samādhi of Buddha-Recollection. For example, if one person is single-mindedly remembering and another is single-mindedly forgetting, these two people, even if they meet, are as if they do not meet, or even if they see each other, it is as if they do not see each other. If two people remember each other, their remembrance is deep. Thus, even from life to life, they are like form and shadow, not deviating from each other. The Tathāgatas of the ten directions cherish sentient beings like a mother remembering her child. If the child runs away, what is the use of the mother's remembrance? If the child remembers the mother as the mother remembers the child, then mother and child will not be far apart in successive lives. If sentient beings remember the Buddha and recite the Buddha's name, they will certainly see the Buddha in the present and in the future, not far from the Buddha, and without relying on other means, they will naturally attain enlightenment and understanding, like a person who is perfumed with incense, whose body has a fragrance. This is called the adornment of fragrant light. I originally, on the causal ground, used'
唸佛心入無生忍。今於此界攝唸佛人歸於凈土。佛問圓通我無選擇。都攝六根凈念相繼。得三摩地斯為第一。寶積經。佛告父王一。切眾生皆即是佛。汝今當念西方世界阿彌陀佛。常勤精進。當得佛道。王言。眾生云何是佛。佛言。一切法無生。無動搖。無取捨。無相貌。無自性。可於此法中安住其心。勿信於他。爾時父王與七萬釋種信解歡喜悟無生忍。佛現微笑而說偈曰。釋種決定智。是故於佛法。決信心安住。人中命終已。得生安樂國。面奉阿彌陀。無畏成菩提。又佛告彌勒發十種心住生極樂。一于眾生起大慈無損害心。二起大悲無逼惱心。三于佛正法不惜身命樂守護心。四於一切法發生勝忍無執著心。五不貪利養恭敬尊重凈意樂心。六求佛種智一切時無忘失心。七于眾生尊重恭敬無下劣心。八不著世論于菩提分生決定心。九種諸善根無有雜染清凈之心。十于諸如來舍離諸相起隨念心。此十心隨成一心。欲生彼佛世界。若不得生無有是處。般舟三昧經。若沙門白衣所聞西方阿彌陀佛剎。常念彼方佛。不得缺戒。一心念。若一日晝夜。若七日七夜。過七日已見阿彌陀佛。覺不見夢。見之如夢中所見。不知晝夜。不知內外。不在冥故不見。不蔽礙故不見。菩薩心當作是念。時諸佛國境界名大山須彌山。其有幽冥之處悉
【現代漢語翻譯】 現代漢語譯本 唸佛之心若能達到無生忍（Anutpattika-dharma-kshanti，對諸法不生不滅的深刻領悟），則能在此娑婆世界引導唸佛之人迴歸凈土。佛陀在選擇圓通法門時，我（指某位菩薩或修行者）沒有其他選擇，認為收攝六根，以清凈的念頭相續不斷地念佛，從而獲得三摩地（Samadhi，禪定），是最佳的修行方法。出自《寶積經》。 佛陀告訴凈飯王（Suddhodana）：『一切眾生皆是佛。你現在應當憶念西方極樂世界的阿彌陀佛（Amitabha），常勤精進，必能證得佛道。』國王問道：『眾生如何是佛呢？』佛陀回答：『一切法無生、無動搖、無取捨、無相貌、無自性。你可以在這種狀態中安住你的心，不要相信其他。』當時，凈飯王與七萬釋迦族人信解歡喜，領悟了無生忍。佛陀顯現微笑，並說了偈語：『釋迦族人具決定智慧，因此對佛法有堅定的信心並安住其中。此人在臨終后，將得以往生安樂國土（Sukhavati），面見阿彌陀佛，無所畏懼地成就菩提（Bodhi）。』 佛陀又告訴彌勒菩薩（Maitreya）：發十種心可以往生極樂世界：一、對眾生髮起大慈心，沒有損害之心；二、發起大悲心，沒有逼惱之心；三、對於佛的正法，不惜身命，樂於守護之心；四、對於一切法，生起殊勝的忍耐，沒有執著之心；五、不貪圖利養，以恭敬尊重之心，保持清凈的意樂；六、尋求佛的種智，任何時候都不忘失；七、對眾生尊重恭敬，沒有輕視之心；八、不執著世俗的言論，對於菩提分法生起決定之心；九、種植各種善根，沒有雜染，保持清凈之心；十、對於諸如來，舍離一切相，生起隨念之心。這十種心，無論成就哪一種，如果想要往生彼佛世界，若不能往生，絕無此事。出自《般舟三昧經》。 如果沙門（Sramana，出家修行者）或白衣（在家居士）聽聞西方阿彌陀佛的剎土（Buddha-kshetra，佛國），常念彼方佛，不得毀犯戒律，一心念佛，若一日晝夜，若七日七夜，過了七日之後，就能見到阿彌陀佛。這種覺見不是夢，但見到的情景如同在夢中所見。不知晝夜，不知內外，不是因為黑暗而看不見，也不是因為有遮蔽阻礙而看不見。菩薩（Bodhisattva）心中應當這樣想。那時，諸佛國境界，如大山、須彌山（Sumeru）。那些幽冥之處都...
【English Translation】 English version If the mind contemplating Buddha attains Anutpattika-dharma-kshanti (the insight into the non-arising and non-ceasing of all dharmas), it can guide those who recite the Buddha's name in this Saha world to return to the Pure Land. When the Buddha asked about perfect penetration, I (referring to a Bodhisattva or practitioner) had no other choice but to believe that gathering the six senses and continuously reciting the Buddha's name with pure thoughts, thereby attaining Samadhi (meditative absorption), is the best practice. From the Ratnakuta Sutra. The Buddha told King Suddhodana: 'All sentient beings are Buddhas. You should now contemplate Amitabha Buddha (Amitabha) of the Western Pure Land, and with constant diligence, you will surely attain Buddhahood.' The king asked: 'How are sentient beings Buddhas?' The Buddha replied: 'All dharmas are without arising, without movement, without acceptance or rejection, without appearance, and without self-nature. You can settle your mind in this state and do not believe in others.' At that time, King Suddhodana and seventy thousand members of the Shakya clan understood and rejoiced, realizing Anutpattika-dharma-kshanti. The Buddha showed a smile and spoke a verse: 'The Shakya clan has decisive wisdom, therefore they have firm faith in the Buddha's Dharma and abide in it. After this person's life ends, they will be reborn in the Land of Bliss (Sukhavati), meet Amitabha Buddha, and fearlessly attain Bodhi (Enlightenment).' The Buddha also told Maitreya Bodhisattva (Maitreya): Generating ten kinds of minds can lead to rebirth in the Land of Ultimate Bliss: First, generate great loving-kindness towards all beings, without any intention to harm; second, generate great compassion, without any intention to oppress; third, for the Buddha's true Dharma, cherish and protect it even at the cost of one's life; fourth, for all dharmas, generate superior patience, without any attachment; fifth, do not be greedy for profit and offerings, maintain pure intention with respect and reverence; sixth, seek the Buddha's wisdom, never forgetting it at any time; seventh, respect and revere all beings, without any sense of inferiority; eighth, do not be attached to worldly discussions, generate a determined mind towards the factors of Bodhi; ninth, plant various roots of goodness, without any defilement, maintaining a pure mind; tenth, for all Tathagatas, relinquish all forms and generate mindfulness. If any one of these ten minds is accomplished, if one wishes to be reborn in that Buddha's world, there is no possibility of not being reborn there. From the Pratyutpanna Samadhi Sutra. If a Sramana (monastic practitioner) or a layperson hears of the Western Amitabha Buddha's Buddha-kshetra (Buddha-field), constantly contemplates that Buddha, does not violate the precepts, and recites the Buddha's name with a single mind, whether for one day and night, or for seven days and seven nights, after seven days, they will see Amitabha Buddha. This perception is not a dream, but the scene seen is like that seen in a dream. One does not know day or night, inside or outside, not because it is dark and cannot be seen, nor because there is obstruction and cannot be seen. A Bodhisattva (Bodhisattva) should think in this way. At that time, the boundaries of the Buddha-fields, such as great mountains, Mount Sumeru (Sumeru). All those dark places...
為開闢。目亦不蔽。心亦不礙。是菩薩摩訶薩不持天眼徹視。不持天耳徹聽。不持神足到于佛剎。不是生彼剎乃見便於是間坐。見阿彌陀佛。聞所說經悉受得。從三昧中能具足。為人說之。觀佛三昧經。文殊自敘宿因。謂得唸佛三昧。當生凈土。世尊復記之曰。汝當往生極樂世界。大集經賢護品。求無上菩提應修唸佛禪三昧。若人稱念彌陀佛號。曰無上深妙禪。至心想像。見佛時即是不生不滅法。十住斷結經。有四億眾自知死此生彼。牽連不斷。欲為之源。樂生無慾國土。佛言。西方去此無數國土。有佛名無量壽。其土清凈無淫怒癡。蓮花化生不由父母。汝當生彼。如來不思議境界經。菩薩了知諸佛及一切法。皆惟心量。得隨順忍。或入初地。捨身速生妙喜世界。或生極樂凈土。隨愿往生經。佛國無量。專求極樂者。以因勝。十念為因故。以緣勝。四十八愿普度眾生故。稱揚諸佛功德經。聞無量壽如來名。一心信樂。其人命終。佛與諸比丘住其前。魔不能壞彼正覺心。又持諷誦唸。此人當得無量之福。永離三途。命終往生彼剎。大云經。善男子。西方安樂土。佛號無量壽。告一菩薩。娑婆世界釋迦牟尼佛為薄福鈍根眾生說大云經。汝可往彼至心聽受。彼菩薩欲來。汝觀彼土諸菩薩身。滿足五萬六千由旬。是菩薩名無邊
【現代漢語翻譯】 現代漢語譯本 未曾開闢。眼睛也不會被遮蔽。心也不會被阻礙。這是菩薩摩訶薩不憑藉天眼徹視，不憑藉天耳徹聽，不憑藉神足到達佛剎。不是生到那個佛剎才見到，而是於此間坐著，就能見到阿彌陀佛（Amitabha），聽聞所說的經典全部領受。從三昧（Samadhi）中能夠具足，為人解說。《觀佛三昧經》中，文殊（Manjusri）自己敘述宿世因緣，說得到唸佛三昧，應當往生凈土。世尊（Buddha）又為他授記說：『你應當往生極樂世界（Sukhavati）。』《大集經·賢護品》中說，求無上菩提（Anuttara-samyak-sambodhi）應當修唸佛禪三昧。如果有人稱念彌陀佛（Amitabha Buddha）的名號，就是無上深妙禪。至誠地想像，見到佛時就是不生不滅法。《十住斷結經》中說，有四億人知道自己死後會生到彼處，牽連不斷，是慾望的根源。他們希望生到沒有慾望的國土。佛說：『從西方去，經過無數國土，有佛名為無量壽（Amitayus），他的國土清凈，沒有淫慾、嗔怒、愚癡，蓮花化生，不是由父母所生。你們應當生到那裡。』《如來不思議境界經》中說，菩薩了知諸佛及一切法，都是唯心所現，得到隨順忍，或者進入初地，捨棄身體迅速生到妙喜世界（Abhirati），或者生到極樂凈土。《隨愿往生經》中說，佛國無量，專心求生極樂世界的人，是因為因殊勝，以十念為因的緣故；是因為緣殊勝，四十八愿普度眾生的緣故。《稱揚諸佛功德經》中說，聽聞無量壽如來（Amitayus Tathagata）的名號，一心信樂，這個人命終時，佛與諸比丘（Bhikkhu）會住在他的面前，魔不能破壞他正直覺悟的心。又受持諷誦唸佛，這個人應當得到無量的福報，永遠脫離三途，命終往生彼剎。《大云經》中說，善男子，西方安樂土（Sukhavati），佛號無量壽（Amitayus）。告訴一位菩薩，娑婆世界（Sahaloka）的釋迦牟尼佛（Sakyamuni Buddha）為薄福鈍根的眾生說《大云經》，你可以前往彼處至心聽受。那位菩薩想要來，你觀察那個國土的諸位菩薩的身軀，滿足五萬六千由旬。這位菩薩名為無邊（Ananta）。
【English Translation】 English version It is not yet opened up. The eyes are not obscured. The mind is not hindered. This is because the Bodhisattva-Mahasattva does not rely on the divine eye to see through, does not rely on the divine ear to hear through, and does not rely on divine feet to reach the Buddha-field. It is not that one is born in that Buddha-field to see, but sitting here, one can see Amitabha (Amitabha), hear all the sutras spoken, and receive them completely. From Samadhi (Samadhi), one can fully explain them to others. In the Contemplation on Buddha Samadhi Sutra, Manjusri (Manjusri) narrates his past causes, saying that he obtained the Buddha-Recollection Samadhi and should be born in the Pure Land. The Buddha (Buddha) also predicted for him, saying, 'You should be born in the Land of Ultimate Bliss (Sukhavati).' In the Mahasamnipata Sutra, Chapter on Virtuous Protection, it says that one should cultivate the Buddha-Recollection Chan Samadhi to seek Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi). If one recites the name of Amitabha Buddha (Amitabha Buddha), it is the unsurpassed profound Chan. Sincerely imagining, seeing the Buddha is the Dharma of non-birth and non-death. In the Sutra on Cutting Off Bonds in the Ten Abodes, it says that four hundred million beings know that they will die here and be born there, continuously linked, which is the source of desire. They wish to be born in a land without desire. The Buddha said, 'Going west from here, through countless lands, there is a Buddha named Amitayus (Amitayus), whose land is pure, without lust, anger, or delusion, born from lotuses, not from parents. You should be born there.' The Tathagatacintya-visaya-nirdeśa Sutra says that Bodhisattvas understand that all Buddhas and all Dharmas are only manifestations of the mind, attain the forbearance of compliance, or enter the first ground, abandoning their bodies to be quickly born in the Abhirati (Abhirati) world, or be born in the Pure Land of Ultimate Bliss. The Sutra on Rebirth According to Vow says that Buddha-fields are countless, and those who exclusively seek rebirth in the Land of Ultimate Bliss do so because the cause is superior, with ten recitations as the cause; and because the condition is superior, with the forty-eight vows universally delivering sentient beings. The Sutra on Praising the Merits of All Buddhas says that hearing the name of Amitayus Tathagata (Amitayus Tathagata) and believing with one mind, when that person dies, the Buddha and the Bhikkhus (Bhikkhu) will abide before him, and demons cannot destroy his right awakening mind. Moreover, upholding, reciting, and contemplating the Buddha, this person should obtain immeasurable blessings, forever departing from the three evil paths, and be born in that land upon death. The Mahamegha Sutra says, 'Good man, in the Land of Bliss (Sukhavati) in the West, the Buddha is named Amitayus (Amitayus).' He told a Bodhisattva that Sakyamuni Buddha (Sakyamuni Buddha) in the Sahaloka (Sahaloka) world speaks the Mahamegha Sutra for sentient beings of meager merit and dull roots, and you may go there to listen with utmost sincerity. When that Bodhisattva wants to come, you observe the bodies of the Bodhisattvas in that land, which are fully fifty-six thousand yojanas. This Bodhisattva is named Ananta (Ananta).'
光。通達方便善能教導。入楞伽經。善逝滅度后。南天竺國中大名德比丘厥號為龍樹。能破有無宗。世間中顯我無上大乘法。得初歡喜地。往生安樂國。大悲經。有比丘祈婆伽。修習無量最勝善根。命終生西方無量壽佛國。以後成佛。號無垢光如來。
四緯中之緯者
華嚴毗盧遮那品。大威光童子得唸佛三昧名無邊海藏門。光明覺品。爾時光明過千世界一切處。文殊菩薩各于佛所同時說言。一切威儀中。常唸佛功德。晝夜無間斷。如是業應作。賢首品。見有臨終勸唸佛。又示尊像令瞻敬。俾于佛所深歸仰。是故得成此光明。十無盡藏品。第八念藏。此念有十種。寂靜念。清凈念。不濁念。明徹念。離塵念。離種種念。離垢念。光耀念。可愛樂念。無能障礙念。兜率偈贊品。以佛為境界。專念而不捨。此人得見佛。其數與心等。十回向品。第十回向。以法施迴向。愿得憶念與法界等無量無邊世界未來現在一切諸佛。十地品中。從初至終界地皆云。一切所作不離唸佛。佛不思議法品。如來十種佛事。謂若有眾生專心憶念則得現前。心不調順則為說法等。入法界品。德云比丘得憶念一切諸佛境界智慧光明普見法門。所謂智光普照唸佛門。常見一切佛土種種宮殿嚴凈故。令一切眾生唸佛門。隨眾生心樂皆令見佛得
【現代漢語翻譯】 現代漢語譯本 光。通達方便，善於教導。《入楞伽經》記載，善逝（Sugata，佛陀的稱號）滅度后，在南天竺國中，有一位大名德的比丘，名叫龍樹（Nagarjuna），他能破斥有宗和無宗，在世間顯揚我（佛陀）的無上大乘佛法，證得初歡喜地（Prathamā-muditā-bhūmi，菩薩修行階位的第一階段），往生安樂國（Sukhavati，阿彌陀佛的凈土）。《大悲經》記載，有一位比丘名叫祈婆伽（Prayuta），修習無量最殊勝的善根，命終后往生西方無量壽佛國（Amitabha's Pure Land），以後成佛，佛號為無垢光如來（Vimalaprabha-tathagata）。
四緯中之緯者
《華嚴經·毗盧遮那品》記載，大威光童子（Mahatejas-kumara）獲得唸佛三昧，名為無邊海藏門（Ananta-sagara-garbha-mukha）。《光明覺品》記載，當時光明照過千個世界的一切地方，文殊菩薩（Manjusri）各自在佛所同時說道：『一切威儀中，常唸佛功德，晝夜無間斷，如是業應作。』《賢首品》記載，見到有人臨終時，勸他念佛，又展示佛像讓他瞻仰敬拜，使他對佛產生深深的歸依和仰慕，因此得以成就這種光明。《十無盡藏品》記載，第八是念藏（Smrti-nidhana），這種念有十種：寂靜念（Santa-smrti），清凈念（Visuddha-smrti），不濁念（Anavila-smrti），明徹念（Vipula-smrti），離塵念（Viraja-smrti），離種種念（Nana-virata-smrti），離垢念（Vimala-smrti），光耀念（Prabha-smrti），可愛樂念（Priya-smrti），無能障礙念（Anavarana-smrti）。《兜率偈贊品》記載，以佛為境界，專心憶念而不捨棄，這個人就能見到佛，其數量與他的心念相等。《十回向品》記載，第十回向是以法施迴向，愿能憶念與法界相等、無量無邊的世界中未來和現在的一切諸佛。《十地品》中，從初地到終界都說，一切所作都不離唸佛。《佛不思議法品》記載，如來有十種佛事，如果眾生專心憶念，佛就會現前；如果眾生心不調順，佛就為他們說法等等。《入法界品》記載，德云比丘（Gunamegha）獲得憶念一切諸佛境界智慧光明普見法門，也就是智光普照唸佛門，常見一切佛土種種宮殿莊嚴清凈，因此能令一切眾生唸佛。
【English Translation】 English version Light. Thoroughly understanding expedient means, skillful in teaching. The Lankavatara Sutra states: After the Sugata (Tathagata's epithet) passed away, in South India, there was a highly virtuous Bhikshu named Nagarjuna, who could refute the doctrines of existence and non-existence, and reveal my (Buddha's) supreme Mahayana Dharma in the world, attaining the first Joyful Ground (Prathamā-muditā-bhūmi, the first stage of a Bodhisattva's path), and being reborn in the Land of Bliss (Sukhavati, Amitabha's Pure Land). The Great Compassion Sutra states: There was a Bhikshu named Prayuta, who cultivated immeasurable and supreme roots of goodness, and upon death, was reborn in the Western Land of Immeasurable Life Buddha (Amitabha's Pure Land), and later became a Buddha, named Vimalaprabha-tathagata (Tathagata of Immaculate Light).
The warp among the four warps.
The Avatamsaka Sutra, Chapter on Vairochana, states: The Youth of Great Majestic Light (Mahatejas-kumara) attained the Samadhi of Buddha Recitation, named the Door of the Boundless Ocean Treasury (Ananta-sagara-garbha-mukha). The Chapter on Light and Awareness states: At that time, light shone over all places in a thousand worlds. Manjusri Bodhisattva (Manjusri) each spoke simultaneously at the Buddha's place, saying: 'In all deportments, constantly remember the Buddha's merits, without interruption day and night, such deeds should be done.' The Chapter on the Worthy Leader states: Seeing someone near death, encourage them to recite the Buddha's name, and also show them the venerable image for them to gaze upon and revere, so that they may deeply rely on and admire the Buddha, and thus attain this light. The Chapter on the Ten Inexhaustible Treasuries states: The eighth is the Treasury of Mindfulness (Smrti-nidhana). This mindfulness has ten aspects: Tranquil Mindfulness (Santa-smrti), Pure Mindfulness (Visuddha-smrti), Undisturbed Mindfulness (Anavila-smrti), Clear Mindfulness (Vipula-smrti), Dust-free Mindfulness (Viraja-smrti), Mindfulness Free from Various Thoughts (Nana-virata-smrti), Immaculate Mindfulness (Vimala-smrti), Radiant Mindfulness (Prabha-smrti), Lovable Mindfulness (Priya-smrti), Unobstructed Mindfulness (Anavarana-smrti). The Verses of Praise for Tushita state: Taking the Buddha as the object, focusing the mind and not abandoning it, this person will see the Buddha, their number equal to the number of their thoughts. The Chapter on the Ten Dedications states: The tenth dedication is dedicating through Dharma giving, wishing to remember all Buddhas in the future and present in worlds equal to the Dharma Realm, immeasurable and boundless. In the Chapter on the Ten Grounds, from the first to the last ground, it is said that all actions do not depart from Buddha Recitation. The Chapter on the Inconceivable Dharmas of the Buddha states: The Tathagata has ten Buddha deeds. If sentient beings single-mindedly remember the Buddha, the Buddha will appear before them; if sentient beings' minds are not harmonious, the Buddha will teach them the Dharma, and so on. The Chapter on Entering the Dharma Realm states: Bhikshu Gunamegha (Gunamegha) attained the Dharma Gate of Universally Seeing the Realm, Wisdom, and Light of Remembering All Buddhas, which is the Door of Buddha Recitation with Wisdom Light Universally Illuminating, and constantly seeing the various palaces in all Buddha lands adorned and pure, thus enabling all sentient beings to recite the Buddha's name.
清凈故。令安住力唸佛門。令入如來十力中故。令安住法念佛門。見無量佛聽法故。照曜諸方唸佛門。悉見一切諸世界中等無差別諸佛海故。入不可見處唸佛門。悉見一切微細境中諸佛自在神通事故。住諸劫唸佛門。一切劫中常見如來諸所施為無暫舍故。住一切時念佛門。於一切時常見如來親近同住不捨離故。住一切剎唸佛門。一切土咸見佛身超過一切無與等故。住一切世唸佛門。隨自心樂普見三世如來故。住一切境唸佛門。普於一切境界中見諸如來次第現故。住寂滅唸佛門。於一念中見一切剎一切佛示涅槃故。住遠離唸佛門。於一念中見一切佛從其所住而出去故。住廣大唸佛門。常觀察一一佛身充遍一切諸法界故。住微細唸佛門。於一毛端有不可說如來出現悉至其所而承事故。住莊嚴唸佛門。於一念中見一切剎皆有諸佛成等正覺現神變故。住能事唸佛門。見一切佛出現世間放智慧光轉法輪故。住自在心念佛門。知隨自心樂一切諸佛現其像故。住自業唸佛門。知隨眾生所積集業現其影像令覺悟故。住神變唸佛門。見佛所坐廣大蓮華周遍法界而開敷故。住虛空唸佛門。觀察如來所有身云莊嚴法界虛空界故。法華經。若有因緣。獨入他家。一心念佛。乞食無侶。一心念佛。又若人散亂心入于塔廟中。一稱南無佛皆已成佛道
【現代漢語翻譯】 現代漢語譯本 因清凈的緣故，使安住于力量唸佛的法門，爲了進入如來的十力之中。使安住於法唸佛的法門，能夠見到無量的佛並聽聞佛法。照耀各方唸佛的法門，能夠完全見到一切世界中平等無差別諸佛的無盡法海。進入不可見之處唸佛的法門，能夠完全見到一切微細境界中諸佛自在的神通事蹟。安住于諸劫唸佛的法門，在一切劫中常常見到如來所做的一切事情沒有暫時的舍離。安住於一切時念佛的法門，在一切時候常常見到如來親近同住不捨離。安住於一切剎（佛土）唸佛的法門，在一切佛土都能夠見到佛身，超過一切而沒有可以與之相比的。安住於一切世（時間）唸佛的法門，隨著自己的心意普遍見到三世如來。安住於一切境（境界）唸佛的法門，普遍在一切境界中見到諸如來次第顯現。安住于寂滅唸佛的法門，在一念之中見到一切剎土一切佛示現涅槃。安住于遠離唸佛的法門，在一念之中見到一切佛從他們所住的地方離去。安住于廣大唸佛的法門，常常觀察每一尊佛的身軀充滿遍及一切諸法界。安住于微細唸佛的法門，在一毛端有不可說數量的如來出現，都到他們那裡去承事。安住于莊嚴唸佛的法門，在一念之中見到一切剎土都有諸佛成就等正覺，顯現神通變化。安住于能事唸佛的法門，見到一切佛出現在世間，放出智慧之光，轉動法輪。安住于自在心念佛的法門，知道隨著自己的心意，一切諸佛顯現他們的形象。安住于自業唸佛的法門，知道隨著眾生所積累的業力，顯現他們的影像，使他們覺悟。安住于神變唸佛的法門，見到佛所坐的廣大蓮華周遍法界而開放。安住于虛空唸佛的法門，觀察如來所有的身云莊嚴法界虛空界。
《法華經》說，如果因為某種因緣，獨自進入他人家中，一心念佛；乞食沒有同伴，一心念佛。又如果有人以散亂的心進入塔廟中，哪怕只稱唸一聲'南無佛'，都已經成就佛道。
【English Translation】 English version Due to purity, it enables one to abide in the Dharma gate of mindfulness of Buddha with strength, so as to enter the Ten Powers of the Tathagata. It enables one to abide in the Dharma gate of mindfulness of Buddha, so as to see immeasurable Buddhas and hear the Dharma. The Dharma gate of mindfulness of Buddha illuminates all directions, so as to fully see the ocean of Buddhas in all worlds, equal and without difference. Entering the Dharma gate of mindfulness of Buddha in an invisible place, one can fully see the self-mastery and miraculous deeds of the Buddhas in all subtle realms. Abiding in the Dharma gate of mindfulness of Buddha throughout all kalpas (aeons), one constantly sees all the actions of the Tathagata in all kalpas without temporary abandonment. Abiding in the Dharma gate of mindfulness of Buddha at all times, one constantly sees the Tathagata at all times, closely dwelling together without separation. Abiding in the Dharma gate of mindfulness of Buddha in all kshetras (Buddha-fields), one sees the Buddha's body in all lands, surpassing all and without equal. Abiding in the Dharma gate of mindfulness of Buddha in all lokas (worlds), one universally sees the Tathagatas of the three times according to one's own mind's delight. Abiding in the Dharma gate of mindfulness of Buddha in all realms, one universally sees the Tathagatas appearing in sequence in all realms. Abiding in the Dharma gate of mindfulness of Buddha in quiescence, one sees the Nirvana of all Buddhas in all lands in a single thought. Abiding in the Dharma gate of mindfulness of Buddha in detachment, one sees all Buddhas departing from their abodes in a single thought. Abiding in the Dharma gate of mindfulness of Buddha in vastness, one constantly observes that each Buddha's body pervades all Dharmadhatus (realms of phenomena). Abiding in the Dharma gate of mindfulness of Buddha in subtlety, there appear unspeakable numbers of Tathagatas at the tip of a single hair, and all go to their places to serve them. Abiding in the Dharma gate of mindfulness of Buddha in adornment, one sees in a single thought that all lands have Buddhas attaining perfect enlightenment and manifesting miraculous transformations. Abiding in the Dharma gate of mindfulness of Buddha in capability, one sees all Buddhas appearing in the world, emitting the light of wisdom, and turning the Dharma wheel. Abiding in the Dharma gate of mindfulness of Buddha in a self-mastering mind, one knows that all Buddhas manifest their images according to one's own mind's delight. Abiding in the Dharma gate of mindfulness of Buddha in one's own karma, one knows that according to the karma accumulated by sentient beings, their images are manifested to awaken them. Abiding in the Dharma gate of mindfulness of Buddha in miraculous transformation, one sees the vast lotus flower on which the Buddha sits, spreading throughout the Dharmadhatu and opening. Abiding in the Dharma gate of mindfulness of Buddha in emptiness, one observes that all the body clouds of the Tathagata adorn the Dharmadhatu and the realm of emptiness.
The Lotus Sutra says: 'If, due to some cause, one enters another's home alone and single-mindedly recites the Buddha's name; if one begs for food without companions and single-mindedly recites the Buddha's name. Furthermore, if a person enters a stupa or temple with a distracted mind and utters even a single 'Namo Buddha', they have already attained the path to Buddhahood.'
。凈名經。直心是菩薩凈土。菩薩成佛。不諂眾生來生其國。深心是菩薩凈土。菩薩成佛。具足功德眾生來生其國。大乘心是菩薩凈土。菩薩成佛。大乘眾生來生其國。佈施是凈土。一切能捨眾生來生。持戒是凈土。行十善道滿愿眾生來生。忍辱是凈土。三十二相莊嚴眾生來生。精進是凈土。勤修一切功德眾生來生。禪定是凈土。攝心不亂眾生來生。智慧是凈土。正定眾生來生。四無量心是凈土。成就慈悲喜捨眾生來生。四攝法是凈土。解脫所攝眾生來生。方便是凈土。於一切法方便無礙眾生來生。三十七品是凈土。念處正勤神足根力覺道眾生來生。迴向心是凈土。菩薩成佛。得一切具足功德國土。說除八難是凈土。菩薩成佛。國土無有三惡八難。自守戒行不譏彼缺是凈土。菩薩成佛。國土無有犯禁之名。十善是菩薩凈土。菩薩成佛。命不中夭大富梵行所言誠諦嘗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。菩薩隨其直心則能發行。隨其發行則得深心。隨其深心則意調伏。隨意調伏則如說行。隨如說行則能迴向。隨其迴向則有方便。隨其方便則成就眾生。隨成就眾生則佛土凈。隨佛土凈則說法凈。隨說法凈則智慧凈。隨智慧凈則其心凈。隨其心凈則一切功德凈。菩薩欲得凈土。當凈其心。隨其心凈則
佛土凈。又菩薩成就八法。於此世界行無瘡疣。生於凈土。何等為八。饒益眾生不望報。代一切眾生受諸苦惱。所作功德盡施之。等心眾生謙下無閡。于諸菩薩視如佛。所未聞經聞不疑。不與聲聞違背。不嫉彼供不高己利而於中調伏其心。常省己過不訟彼短。恒以一心求諸功德。涅槃經。菩薩六念。唸佛第一。又繫念思惟因緣力故得斷煩惱。大悲經。一稱佛名。以是善根入涅槃界不可窮盡。大般若經。佛告曼殊室利。菩薩能正修一相莊嚴三昧。疾證菩提。應離喧雜。不思眾生相。專念一如來。審取名字。善想容儀。即為普觀三世諸佛。即得諸佛一切智慧。坐禪三昧經。菩薩坐禪。不念一切。惟念一佛。即得三昧。增一阿含經。四事供養閻浮提一切眾生。若有稱佛名如𤛓乳頃。功德過上不可思議。文殊般若經。欲入一行三昧。應處空閑舍諸亂意。不取相貌繫心一佛。專稱名字。隨彼方所。端身正向。能於一佛唸唸相續。即是念中能見過去未來見在諸佛。念一佛功德與念無量佛無二。阿難聞法猶住量數。若得一行三昧。諸經法門一一分別皆悉了知。晝夜宣說智慧辯才終不斷絕。阿難多聞辯才百千等分不及一。大集經。若人專念一方佛。或行或坐。至七七日現身見佛即得往生。法華三昧觀經。眾生一稱南無佛者皆作佛。惟一
【現代漢語翻譯】 現代漢語譯本 佛土清凈。菩薩成就八種法，在此世界行走沒有瑕疵，便能往生凈土。是哪八種呢？利益眾生不求回報，代替一切眾生承受各種苦惱，所作的功德全部施捨出去，以平等之心對待眾生，謙虛恭敬沒有阻礙，對於其他菩薩視如佛陀，聽聞從未聽聞的經典而不懷疑，不與聲聞乘的教義相違背，不嫉妒他人的供養，不抬高自己而謀取利益，而是在其中調伏自己的內心，經常反省自己的過失而不議論他人的缺點，恒常以一心尋求各種功德。《涅槃經》說，菩薩有六種憶念，憶念佛陀是第一位的。又因為繫念思惟因緣之力的緣故，能夠斷除煩惱。《大悲經》說，僅僅稱念一聲佛名，以此善根進入涅槃的境界，是不可窮盡的。《大般若經》中，佛陀告訴曼殊室利（Manjusri，文殊菩薩）：菩薩如果能夠如法修習一相莊嚴三昧（Samadhi，禪定），就能迅速證得菩提（Bodhi，覺悟）。應當遠離喧囂雜亂，不思念眾生的種種相狀，專心憶念一位如來（Tathagata，佛），仔細地記住他的名字，善於觀想他的容貌儀態，這就是普遍地觀想三世諸佛，就能獲得諸佛的一切智慧。《坐禪三昧經》說，菩薩坐禪時，不念一切事物，只念一位佛，就能獲得三昧。《增一阿含經》說，用四事供養閻浮提（Jambudvipa，我們所居住的世界）的一切眾生，如果有人稱念佛的名號，哪怕只有擠出牛乳那麼短的時間，其功德也超過前者，不可思議。《文殊般若經》說，想要進入一行三昧，應當身處空閑之處，捨棄各種散亂的念頭，不執取任何相貌，一心專注於一位佛，專心稱念他的名字，面向他所在的方位，端正身姿，如果能對一位佛唸唸相續，那就是在念佛之中能夠見到過去、未來和現在的諸佛。念一位佛的功德與念無量佛的功德沒有差別。阿難（Ananda，佛陀的十大弟子之一）聽聞佛法時尚且執著于數量，如果能夠得到一行三昧，那麼對於各種經典法門就能一一分別，全部了知，日夜宣說，智慧辯才終不斷絕。阿難多聞的辯才，即使分成百千等分，也比不上一行三昧。《大集經》說，如果有人專心憶念一方的佛，或行走或坐臥，直到七個七天，就能現身見到佛，立即就能往生凈土。《法華三昧觀經》說，眾生只要稱念一聲『南無佛』，都能成佛，這是唯一的真理。
【English Translation】 English version The Buddha-land is pure. Furthermore, if a Bodhisattva accomplishes eight qualities, he will walk in this world without blemish and be born in a pure land. What are the eight? Benefiting sentient beings without expecting reward, taking upon himself the sufferings of all sentient beings, dedicating all the merits he has accumulated, treating all beings with equanimity, being humble and respectful without obstruction, regarding all Bodhisattvas as Buddhas, hearing scriptures he has never heard before without doubt, not contradicting the teachings of the Sravakas (those who listen to the Buddha's teachings), not being jealous of others' offerings, not elevating himself while seeking personal gain, but instead subduing his mind within, constantly reflecting on his own faults and not criticizing others' shortcomings, and always seeking all merits with a single mind. The Nirvana Sutra states that a Bodhisattva has six recollections, with the recollection of the Buddha being the foremost. Moreover, by the power of focusing the mind and contemplating the causes and conditions, one can sever afflictions. The Great Compassion Sutra states that merely uttering the name of the Buddha once, with this good root, one enters the realm of Nirvana (liberation), which is inexhaustible. In the Great Perfection of Wisdom Sutra, the Buddha tells Manjusri (Bodhisattva of Wisdom): 'If a Bodhisattva can correctly cultivate the Samadhi (meditative absorption) of One-Form Adornment, he will quickly attain Bodhi (enlightenment). He should stay away from noise and confusion, not think of the various forms of sentient beings, and focus solely on one Tathagata (Buddha). Carefully remember his name, and skillfully contemplate his appearance and demeanor. This is equivalent to universally contemplating the Buddhas of the three times, and he will obtain all the wisdom of the Buddhas.' The Sitting Meditation Samadhi Sutra states that when a Bodhisattva sits in meditation, he does not think of anything else, but only thinks of one Buddha, and he will attain Samadhi. The Ekottara Agama Sutra states that even if one were to offer the four requisites to all sentient beings in Jambudvipa (the world we live in), if someone were to utter the name of the Buddha for as short a time as it takes to milk a cow, the merit would be greater and inconceivable. The Manjusri Prajna Sutra states that if one wishes to enter the One-Practice Samadhi, one should stay in a quiet place, abandon all distracting thoughts, not grasp at any forms, focus the mind on one Buddha, and single-mindedly recite his name, facing the direction where he is. If one can continuously remember one Buddha, thought after thought, then in that remembrance, one can see the Buddhas of the past, future, and present. The merit of remembering one Buddha is no different from remembering countless Buddhas. Ananda (Buddha's disciple) still clung to numbers when listening to the Dharma (teachings), but if one can attain the One-Practice Samadhi, then one will understand each and every Dharma gate of the scriptures, and one's wisdom and eloquence will never cease day and night. Ananda's eloquence from his vast learning, even if divided into hundreds of thousands of parts, would not equal one part of the One-Practice Samadhi. The Mahasamghata Sutra states that if a person single-mindedly remembers a Buddha of one direction, whether walking or sitting, for seven weeks, he will see the Buddha appear before him and immediately be reborn in the Pure Land. The Lotus Samadhi Contemplation Sutra states that all sentient beings who utter 'Namo Buddhaya' (Homage to the Buddha) will become Buddhas. This is the only truth.
大乘無二三。一切法一相一門。所謂無生無滅畢竟空相。習如是觀。五欲自斷。五蓋自除。五根增長。即得禪定。那先經。人生造惡。臨終唸佛。得生佛國。如大石置船得不沒。惡因唸佛不入泥犁。其小石沒者。如作惡不知唸佛。便入泥犁。總前經緯。作頌曰。
如來金口言 讚歎西方土 如入長安城 無別天子都 普賢佛長子 文殊七佛師 授記及迴向 是果位往生 釋種得法忍 善財證佛果 面奉阿彌陀 是菩薩往生 龍樹破有無 祈婆最勝根 皆得佛授記 是禪師往生 聞佛心信樂 誦唸與持諷 大石置船上 是下劣往生 阿難世多聞 佛子中第一 不如念一佛 頓了諸經法 云何義解家 得輕易唸佛 諸正念法門 經中皆悉載 但一大乘法 無二亦無三 奉勸悟達士 趁時歇狂解 一心念阿彌 蓮華唸唸生 此是常寂光 非報非方便 作是觀為正 勿妄生分別 禪教律三乘 同歸凈土海 一切法皆入 是無上普門 教海義無量 甕觀拾少許 一臠遍鼎味 是中有全藏
第四教相門
夫一大藏教如器銜空。空無相體。器有方圓。器盡空除。教忘教滅。是故隨緣普應則涅槃真如一器也。稱智自在
【現代漢語翻譯】 現代漢語譯本 大乘的道理不是二也不是三。一切法的本質都是同一相、同一門，也就是所謂的無生無滅、畢竟空相。如果能夠修習這樣的觀想，五欲自然斷除，五蓋自然消除，五根自然增長，就能得到禪定。《那先經》中說，人生前造作惡業，臨終時念佛，也能往生佛國，就像大石頭放在船上，船也不會沉沒一樣。惡因因爲念佛的緣故，就不會墮入泥犁（地獄）。而那些小石頭沉沒的，就像作惡卻不知道唸佛的人，便會墮入泥犁（地獄）。總而言之，結合前面的經文，作頌如下：
如來金口所說，讚歎西方極樂凈土，就像進入長安城，沒有其他天子的都城一樣。普賢（菩薩名）是佛的長子，文殊（菩薩名）是七佛之師，他們接受授記並且迴向，這是果位菩薩往生。釋迦族的弟子得到法忍，善財童子證得佛果，親自面見阿彌陀佛（西方極樂世界的教主），這是菩薩往生。龍樹（菩薩名）破除有無的執著，祈婆具有最殊勝的根器，他們都得到佛的授記，這是禪師往生。聽聞佛法內心信樂，誦唸和持誦經文，就像大石頭放在船上，這是下等根器的人往生。阿難（佛陀的十大弟子之一）是世間聽聞最多的，是佛弟子中的第一，但不如念一句佛號，就能頓悟諸經的法義。那些只會咬文嚼字的義解家，怎麼能輕易地念佛呢？各種正念的法門，經典中都詳細記載著，但最重要的是大乘佛法，不是二也不是三。奉勸開悟的賢達之士，趁早停止狂妄的見解，一心念阿彌陀佛，蓮花隨著唸唸而生，這是常寂光（佛的法身所住的境界），不是報身也不是應化身。這樣觀想才是正確的，不要妄生分別。禪宗、教宗、律宗這三乘，最終都歸向凈土之海，一切法都融入其中，這是無上的普門。教法的意義無量無邊，用甕來觀看只能拾取少許，但嘗一口肉就能知道整個鼎的味道，這裡面包含了全部的佛法。
第四教相門
總而言之，整個大藏經就像器皿包含著虛空。虛空沒有具體的形狀，而器皿有方圓之分。當器皿消失時，虛空仍然存在。教義的最終目的是忘卻教義本身。因此，隨順因緣普遍應化，那麼涅槃真如也就如同一個器皿一樣。稱智自在。
【English Translation】 English version The principle of Mahayana is neither two nor three. The essence of all dharmas is the same aspect, the same gate, which is the so-called non-birth and non-death, the ultimate emptiness. If one can practice such contemplation, the five desires will naturally be cut off, the five coverings will naturally be eliminated, and the five roots will naturally grow, then one can attain samadhi. The Nāgasena Sutra says that if a person commits evil deeds in life, but recites the Buddha's name at the time of death, he can also be reborn in the Buddha's land, just like a large stone placed on a boat will not cause the boat to sink. Evil karma, because of reciting the Buddha's name, will not lead to falling into Naraka (hell). Those small stones that sink are like people who commit evil but do not know how to recite the Buddha's name, and they will fall into Naraka (hell). In summary, combining the previous scriptures, the following verse is composed:
The golden words spoken by the Tathagata, praise the Western Pure Land of Ultimate Bliss, just like entering the city of Chang'an, there is no other emperor's capital. Samantabhadra (a Bodhisattva's name) is the eldest son of the Buddha, Manjushri (a Bodhisattva's name) is the teacher of the Seven Buddhas, they receive predictions and dedicate merit, this is the rebirth of Bodhisattvas of the fruition stage. Disciples of the Shakya clan attain Dharma-kshanti (acceptance of the truth), Sudhana (a youth who sought enlightenment) attains Buddhahood, personally beholding Amitabha Buddha (the lord of the Western Pure Land of Ultimate Bliss), this is the rebirth of Bodhisattvas. Nagarjuna (a Bodhisattva's name) breaks through the attachment to existence and non-existence, Kiva has the most excellent roots, they all receive the Buddha's prediction, this is the rebirth of Chan masters. Hearing the Buddha's teachings with joy in their hearts, reciting and upholding the scriptures, is like placing a large stone on a boat, this is the rebirth of people with inferior faculties. Ananda (one of the Buddha's ten great disciples) is the most learned in the world, the foremost among the Buddha's disciples, but he is not as good as reciting one Buddha's name, which can lead to a sudden understanding of the Dharma in all the scriptures. How can those who only engage in textual interpretation easily recite the Buddha's name? All the methods of right mindfulness are recorded in detail in the scriptures, but the most important is the Mahayana Dharma, which is neither two nor three. I advise enlightened virtuous people to stop their wild interpretations in time, and wholeheartedly recite Amitabha Buddha, lotus flowers will be born with each recitation, this is the Eternal Tranquil Light (the realm where the Buddha's Dharmakaya resides), neither the Reward Body nor the Manifestation Body. This is the correct way to contemplate, do not give rise to false distinctions. The three vehicles of Chan, Doctrine, and Vinaya, all ultimately return to the ocean of the Pure Land, all dharmas merge into it, this is the supreme Universal Gate. The meaning of the teachings is immeasurable, using a jar to view it can only pick up a little, but tasting a piece of meat can reveal the flavor of the entire cauldron, it contains the entire Dharma.
The Fourth Gate of Teaching Characteristics
In short, the entire Tripitaka is like a vessel containing space. Space has no specific shape, while vessels have square and round shapes. When the vessel disappears, space still exists. The ultimate purpose of the teachings is to forget the teachings themselves. Therefore, adapting to conditions and universally responding, then Nirvana and Suchness are like one vessel. Praising wisdom and being at ease.
則名相專持一空也。藥無定方。定方以病。豈玉屑珊瑚概治四百四病哉。病除藥貴。便溺即是醍醐。異證同方。參苓化為酖毒。何況無上醫王治三乘出世之藥。療人天凡小等瘡者哉。先德約教。或一或多。名相雖別理趣是同。道人不揣固陋。竊附先哲。分別諸句。用彰一乘。使知凈土法門攝一代時教。毋為儱侗禪宗輕狂義學誑惑云爾。一假有教(原名純有)二趨寂教三有餘教四無餘教五頓悟教六圓極教
(純有即人天乘。趨寂等五即小．始．終．頓．圓也。若論判教。須約化儀四教．化法四教．通別五時方可全收一代所說法門。今僅依五教尚可商惜。中郎四十餘歲已棄世。未入臺宗之室也。又純有不能出世。不得立教。秪可附在三藏教耳)。
一假有教者
凡夫耽愛。染造黑業。如來悲憫。為說地獄苦．餓鬼苦．畜生苦．無福德著我所苦。欲生人天。當修善根。佛初為提胃說世間因果。五百賈人同受五戒。先懺五逆十惡謗法等罪。是為有教。觀經修三福。首言孝父母．奉師長．慈心不殺．修十善業。無量壽經極言五惡．五痛．五燒之苦。教化群生令持五善。二經為求往生遮諸不善。非忻人天小果。修持同證果別。楞嚴．華嚴諸方等經亦兼帶之。不名為有。觀經鈔曰。圓頓行者豈違小乘出家之式三皈
【現代漢語翻譯】 現代漢語譯本： 那麼執著于名相，就等於執著于空。藥物沒有固定的配方，配方要根據病情而定。難道能用玉屑、珊瑚來治療所有的四百零四種疾病嗎？病除藥就顯得珍貴，糞便也能變成醍醐。不同的病癥使用相同的藥方，人蔘、茯苓也會變成毒藥。更何況無上的醫王用三乘出世間的藥物，來治療人天凡小等微小的瘡傷呢？先賢大德約定教法，或一或多，名相雖然不同，但理趣是相同的。我道人不自量力，冒昧地附和先哲，分別這些語句，用以彰顯一乘的教義，使人知道凈土法門統攝了一代時教，不要被懵懂的禪宗、輕狂的義學所迷惑。一是假有教（原名純有），二是趨寂教，三是有餘教，四是無餘教，五是頓悟教，六是圓極教。
（純有即人天乘（人天道的教法）。趨寂等五即小乘、始教、終教、頓教、圓教。如果論判教，必須依據化儀四教、化法四教、通別五時才能完全涵蓋一代所說的法門。現在僅依據五教尚可商榷。中郎在四十多歲就去世了，沒有進入臺宗的殿堂。又純有不能出世，不能立教，只能附在三藏教中。）
一、假有教：
凡夫沉溺於貪愛，造作黑業。如來慈悲憐憫，為他們宣說地獄的苦、餓鬼的苦、畜生的苦、沒有福德而執著於我所有的苦。想要生到人天，應當修習善根。佛最初為提胃（人名）說世間的因果，五百個商人一同受持五戒，先懺悔五逆（殺父、殺母、殺阿羅漢、出佛身血、破和合僧）、十惡（殺生、偷盜、邪淫、妄語、兩舌、惡口、綺語、貪慾、嗔恚、邪見）、謗法等罪。這就是有教。觀經（《觀無量壽經》）中修習三福，首先說孝順父母、奉事師長、慈心不殺、修習十善業。《無量壽經》極力宣說五惡（殺生、偷盜、邪淫、妄語、飲酒）、五痛（慳貪、毀犯、懈怠、嗔恚、愚癡）、五燒（因五惡所感之苦）的痛苦，教化眾生持守五善。這兩部經爲了求生凈土，遮止各種不善，並非欣求人天的小果。修持相同，但證得的果位不同。《楞嚴經》、《華嚴經》等方等經也兼帶這些內容，但不稱為有教。《觀經鈔》說：圓頓的修行者怎麼會違背小乘出家的儀式三皈（皈依佛、皈依法、皈依僧）呢？
【English Translation】 English version: Then, clinging to names and forms is equivalent to clinging to emptiness. Medicines do not have fixed prescriptions; prescriptions are determined by the illness. Can jade powder and coral be used to treat all four hundred and four diseases? When the illness is cured, the medicine becomes precious; even excrement can become amrita. Different ailments using the same prescription can turn ginseng and poria into poison. How much more so when the supreme King of Medicine uses the supramundane medicine of the Three Vehicles to treat the minor sores of humans, devas, and ordinary beings? The virtuous predecessors agreed on the teachings, whether one or many; although the names and forms are different, the underlying principles are the same. I, the Daoist, presumptuously attach myself to the wise predecessors, distinguishing these sentences to highlight the One Vehicle, so that people may know that the Pure Land Dharma Door encompasses the teachings of a lifetime, and not be confused by the ignorant Chan sect, the frivolous righteousness, or the deceptive learning. First is the Provisional Existence Teaching (originally called Pure Existence), second is the Inclined to Tranquility Teaching, third is the Teaching of Remainder, fourth is the Teaching of No Remainder, fifth is the Sudden Enlightenment Teaching, and sixth is the Perfect and Ultimate Teaching.
(Pure Existence refers to the Human and Deva Vehicle (teachings for humans and devas). Inclined to Tranquility and the other five refer to the Small Vehicle, Initial Teaching, Final Teaching, Sudden Teaching, and Perfect Teaching. If discussing the classification of teachings, one must rely on the Four Teachings of Transformation Methods, the Four Teachings of Transformation Styles, and the Five Periods of Common and Distinct to fully encompass the Dharma Doors spoken throughout a lifetime. Now, relying only on the Five Teachings is still debatable. Zhonglang passed away at the age of forty, without entering the hall of the Tiantai School. Furthermore, Pure Existence cannot transcend the world and cannot establish a teaching; it can only be attached to the Tripitaka Teaching.)
- Provisional Existence Teaching:
Ordinary beings indulge in craving and create black karma. The Tathagata, with compassion, speaks to them of the suffering of hell, the suffering of hungry ghosts, the suffering of animals, and the suffering of those without merit who cling to 'I' and 'mine'. If they wish to be born in the realms of humans and devas, they should cultivate good roots. The Buddha initially spoke to Tiwei (a person's name) about the causes and effects of the world, and five hundred merchants together received the Five Precepts, first repenting of the Five Heinous Offenses (killing one's father, killing one's mother, killing an Arhat, shedding the blood of a Buddha, disrupting the Sangha), the Ten Evils (killing, stealing, sexual misconduct, lying, divisive speech, harsh speech, idle chatter, greed, hatred, wrong views), and the sins of slandering the Dharma. This is the Teaching of Existence. In the Contemplation Sutra (the 'Contemplation Sutra of Immeasurable Life'), cultivating the Three Blessings begins with filial piety towards parents, serving teachers and elders, compassionately refraining from killing, and cultivating the Ten Good Deeds. The 'Immeasurable Life Sutra' extensively speaks of the suffering of the Five Evils (killing, stealing, sexual misconduct, lying, and drinking), the Five Pains (stinginess, transgression, laziness, anger, and ignorance), and the Five Burnings (suffering caused by the Five Evils), teaching sentient beings to uphold the Five Good Deeds. These two sutras, in order to seek rebirth in the Pure Land, prevent all unwholesome actions, not merely seeking the small fruit of humans and devas. The practice is the same, but the fruits attained are different. The 'Surangama Sutra', the 'Avatamsaka Sutra', and other Vaipulya Sutras also include these teachings, but they are not called the Teaching of Existence. The 'Commentary on the Contemplation Sutra' says: How can practitioners of the Perfect and Sudden teachings violate the monastic rules of the Small Vehicle, the Three Refuges (taking refuge in the Buddha, taking refuge in the Dharma, taking refuge in the Sangha)?
眾戒威儀等事。又曰。得前前不得後後。得後後必得前前。何故。諸佛無不以十善得度故。華嚴經。十不善業道是地獄．畜生．餓鬼受生因。十善業道是人天乃至有頂處受生因。又上品十善業道以智慧修習。心狹劣。怖三界。闕大悲。從他聞聲而瞭解。故成聲聞乘。若修治清凈。不從他教。大悲方便不具足。悟解甚深因緣法。故成獨覺乘。若修治清凈。心廣無量。具足悲愍。方便所攝。發生大愿。不捨眾生。希求諸佛大智。凈治菩薩諸地。凈修一切諸度。故成菩薩廣大行。又上上品十善業道一切種清凈故。乃至證十力無畏故。一切佛法皆得成就。是故我今等行十善。應令一切具足清凈。乃至菩薩如是積集善根。成就善根。增長善根。思惟善根。繫念善根。分別善根。愛樂善根。修習善根。安住善根。以此善根所得依果修菩薩行。于唸唸中見無量佛。如其所應承事供養。又云。雖無所作而恒住善根。又雖知諸法無所依。而說依善法出離。奉勸悟達之士。猛省永嘉豁達之言。早尋白社不請之友。勿輕戒律。無作業之佛。勿貪虛名。有對證之鬼。蓮邦不遠。請即加鞭。
二趨寂教者
小乘寂滅趨向涅槃。嚴土利他不生喜樂。與凈土大乘之教正反。然無量壽及觀經皆有須陀洹乃至阿羅漢。先德謂。小乘定性不生。
若先發大心熏成種子。退心小乘。垂終回小向大則得生。以退大既久。習小功深。彼佛稱習說小。且令證果。然不住小位。還起大心進行彌速。或五劫或十劫得成初地。如是階級猶是殊勝。是故不同。
三有餘教者
了二空真理。修萬行。趣大乘佛果。唯不許闡提二乘成佛。謂闡提無性。二乘定性。決不可成。未盡大乘真理。故名有餘。此經五逆二乘種不生。教義似同。然五逆不生。以謗法故。是無信心。非無性。觀經。毀戒眾生臨終惡現。聞贊佛功德。地獄猛火化清涼風。五逆十惡具足十。念見金蓮如日輪。剎那頃得往生。此自性不思議功德。仗不思議佛力顯現。若不具佛力。如頑石豈能透月。當知念能顯性。如是往生是性力。故如日能顯空。空非因日。是故一切眾生皆成佛。不同有餘之教。
四無餘教者
一切眾生平等一性。悉當成佛。為大乘極則之教。唯一自心為教體。故云無餘。凈土法門依正信愿等法。究極皆歸一心。故言一心不亂即得往生。又大本。三輩生者皆云發無上菩提心。菩提心佛性是。華嚴曰。菩提心如種子。生一切佛法故。如良田長眾生白凈法故。如大地持一切世間故。如凈水洗一切煩惱垢故。如大風普於世間無所礙故。如盛火燒一切諸見薪故。廣在彼經。當知菩提心
【現代漢語翻譯】 現代漢語譯本：如果先發起大菩提心，熏習成佛的種子，後來退轉到小乘。臨終時回心轉意，從小乘轉向大乘，這樣也能往生。因為退轉大乘的時間很久，修習小乘的功夫很深，阿彌陀佛會順應他們的習性，先讓他們證得小乘果位。然而，他們不會停留在小乘的果位上，還會發起大乘心，繼續修行，進度反而更快。或許五劫或十劫就能成就初地菩薩。這樣的階級仍然是非常殊勝的，所以和一開始就修大乘的人不同。
三、有餘教（指天臺宗等）：
瞭解人空和法空的真理，修習各種善行，趣向大乘佛果。只是不允許斷善根的闡提和二乘人成佛。認為闡提沒有佛性，二乘人是定性，決定不能成佛。因為沒有窮盡大乘的真理，所以稱為有餘教。這部經（指《無量壽經》）認為五逆罪人和二乘人不能往生，教義似乎相同。然而，五逆罪人不能往生，是因為他們誹謗佛法，是沒有信心，而不是沒有佛性。《觀經》中說，毀犯戒律的眾生臨終時惡相現前，聽到讚歎佛的功德，地獄的猛火化為清涼的風。犯了五逆十惡的人，具足十念，見到金色的蓮花如日輪，剎那間就能往生。這是自性不可思議的功德，依靠不可思議的佛力顯現。如果沒有佛力，就像頑石怎麼能透光？應當知道唸佛能夠顯現佛性，就像太陽能夠顯現天空一樣，天空不是因為太陽才存在的。所以一切眾生都能成佛，這和有餘教的觀點不同。
四、無餘教（指華嚴宗等）：
一切眾生平等具有佛性，都應當成佛。這是大乘中最究竟的教義。唯一以自心為教體，所以稱為無餘教。凈土法門依靠信、愿、行等方法，最終都歸於一心。所以說一心不亂就能往生。又《大本》（指《無量壽經》）中，三種往生的人都說要發無上菩提心。菩提心就是佛性。《華嚴經》說：『菩提心如種子，能生一切佛法。如良田，能生長眾生清凈的善法。如大地，能承載一切世間。如凈水，能洗滌一切煩惱垢。如大風，能普遍於世間而沒有阻礙。如盛火，能焚燒一切諸見之薪。』這些內容在《華嚴經》中廣有闡述。應當知道菩提心
【English Translation】 English version: If one initially arouses the great Bodhi-mind (bodhicitta, the mind of enlightenment) and cultivates the seeds of Buddhahood, but later regresses to the Hinayana (small vehicle). If, near death, they turn from the small to the great, they can still be reborn in the Pure Land. Because their regression from the Mahayana (great vehicle) was prolonged and their practice of the Hinayana was deep, Amitabha Buddha will accommodate their habits and first allow them to attain the fruit of the Hinayana. However, they will not remain in the Hinayana position but will again arouse the Mahayana mind and continue their practice with even greater speed. Perhaps in five or ten kalpas (aeons), they will attain the first Bhumi (stage of a Bodhisattva). Such a progression is still supremely excellent, and therefore different from those who initially practice the Mahayana.
- The Teaching with Remainder (Youyu Jiao) (referring to Tiantai school, etc.):
Understanding the truth of the two emptinesses (人空 renkong, emptiness of self and 法空 fakong, emptiness of phenomena), cultivating myriad practices, and striving for the great vehicle Buddha-fruit. It only does not allow Icchantikas (chanti, those who have severed their roots of goodness) and those of the Two Vehicles (sravakas and pratyekabuddhas) to attain Buddhahood. It considers that Icchantikas have no Buddha-nature and those of the Two Vehicles are of fixed nature, and definitely cannot attain Buddhahood. Because it has not exhausted the truth of the Mahayana, it is called the Teaching with Remainder. This sutra (referring to the Infinite Life Sutra) considers that those who commit the five heinous offenses (five rebellious acts) and those of the Two Vehicles cannot be reborn. The teachings seem similar. However, those who commit the five heinous offenses cannot be reborn because they slander the Dharma (Buddhist teachings), and lack faith, not because they lack Buddha-nature. The Contemplation Sutra says that when beings who have violated precepts are near death and evil signs appear, upon hearing praise of the Buddha's merits, the fierce fires of hell transform into cool breezes. Those who have committed the five heinous offenses and the ten evil deeds, possessing ten recitations, see golden lotuses like sun wheels, and in an instant, they can be reborn. This is the inconceivable merit of self-nature, manifested by relying on the inconceivable power of the Buddha. Without the Buddha's power, how could a stubborn stone transmit moonlight? It should be known that recitation can manifest Buddha-nature, just as the sun can manifest the sky. The sky does not exist because of the sun. Therefore, all beings can attain Buddhahood, which is different from the view of the Teaching with Remainder.
- The Teaching without Remainder (Wuyu Jiao) (referring to Huayan school, etc.):
All beings equally possess Buddha-nature and should all attain Buddhahood. This is the most ultimate teaching of the Mahayana. It solely takes the self-mind as the body of the teaching, therefore it is called the Teaching without Remainder. The Pure Land Dharma-door relies on faith, vow, practice, and other methods, ultimately all returning to one-mind. Therefore, it is said that with one-mind unperturbed, one can be reborn. Furthermore, in the Larger Sutra (referring to the Infinite Life Sutra), it is said that all those reborn in the three grades arouse the unsurpassed Bodhi-mind. The Bodhi-mind is Buddha-nature. The Avatamsaka Sutra says: 'The Bodhi-mind is like a seed, it can generate all Buddha-dharmas. Like a good field, it can grow beings' pure and virtuous dharmas. Like the earth, it can support all worlds. Like pure water, it can wash away all afflictions and defilements. Like a great wind, it can pervade the world without obstruction. Like a blazing fire, it can burn all the fuel of views.' These contents are extensively elaborated in the Avatamsaka Sutra. It should be known that the Bodhi-mind
是鐵炮中利藥。唸佛是藥線。華嚴初發心時便成正覺即是此義。菩薩五位加行亦藥中引線耳。無量妙行詎有加一行三昧者哉。
五頓悟教者
長者論。一念不生即名為佛。不從地位漸次。故為頓教。思益經。得諸法正性者。不從一地至一地。楞伽經。十地則為初。初則為八地。乃至無所有。何次。當知頓者謂階級。即非階級。如空中鳥跡。速而無痕。由此出生一切階級而俱非階級。故頓教者教之綱領。亦名教外別傳。本不可名別傳。尤不可別立一教。若可別名別立。早已落階級矣。然名別傳立頓教者。如棋譜中譜活眼法耳。觀經鈔曰。經于化法。以圓為頓。何故。無生忍位別在初地。圓在初住。別教凡夫經無數劫方至此位。唯有圓教即生可入。韋提及侍女並是凡夫。即身得忍。判為頓者是圓頓故。此經五逆十惡持名即生。皆得不退。正合頓義。所謂是心作佛。是心是佛。直指心宗更無迂迴。且如阿彌一聲是非俱刬。何等直截。古人謂之頭則公案。鑊湯波底豈貯寒冰。烈火𦦨中詎容寸草。達磨復起不易吾言。更或踟躕萬年千里。
六圓極教者
慈恩謂先德判經論有四宗。第四顯實宗。涅槃．法華．華嚴等顯真實中道義。舍化城而歸寶所。故知彌陀經乃第四宗也。又謂以教準宗。宗有其八。一我
【現代漢語翻譯】 現代漢語譯本： 是鐵炮中的火藥。唸佛是點燃火藥的藥線。《華嚴經》說，最初發菩提心時便成就正覺，就是這個意思。菩薩五位加行也只是藥中的引線罷了。無量妙行，哪裡需要再增加一行三昧呢？ 五、頓悟教： 《長者論》說：『一念不生，就叫做佛。』不從地位漸次修證，所以是頓教。《思益經》說：『得到諸法正性的人，不從一地到另一地。』《楞伽經》說：『十地就是初地，初地就是八地，乃至無所有，哪裡有什麼次第？』應當知道，所謂『頓』，是指階級，又不是階級，如同空中鳥的痕跡，迅速而沒有痕跡。由此出生一切階級，而又都不是階級。所以頓教是教法的綱領，也叫做教外別傳。本來不可名為別傳，尤其不可另外立一個教。如果可以另外命名、另外建立，早就落入階級了。然而命名為別傳、建立頓教，就像棋譜中譜活眼法一樣。《觀經鈔》說：『經對於化法，以圓為頓。』為什麼呢？無生忍位在別教中是在初地，在圓教中是在初住。別教凡夫經過無數劫才能到達這個地位，只有圓教即生就可以進入。韋提希（Vaidehi，人名）和侍女都是凡夫，即身得到無生法忍，判為頓教，是因為是圓頓的緣故。這部經中，五逆十惡的人，持念名號就能往生，都得到不退轉，正符合頓義。所謂『是心作佛，是心是佛』，直指心宗，更沒有迂迴。比如阿彌陀佛（Amitābha）一聲，是非都消除了，何等直接了當。古人稱之為頭則公案。沸騰的鍋底哪裡能貯藏寒冰？猛烈的火焰中哪裡能容納寸草？達摩（Bodhidharma）復生也不會改變我的話。再猶豫不決，萬年也只是徒勞。 六、圓極教： 慈恩（Ci En，人名，即窺基大師）說，先德判經論有四宗，第四是顯實宗。《涅槃經》、《法華經》、《華嚴經》等，顯示真實中道義，捨棄化城而回歸寶所。由此可知，《彌陀經》乃是第四宗。又說，以教來衡量宗，宗有八個，第一是我宗。
【English Translation】 English version: It is the gunpowder in a matchlock. Reciting the Buddha's name is the fuse. The Avatamsaka Sutra says that when one first awakens the Bodhi mind, one immediately attains perfect enlightenment, which is the meaning of this. The five stages of practice of a Bodhisattva are also just the fuse in the medicine. With limitless wonderful practices, how could there be a need to add a samadhi of one practice? 5. The Doctrine of Sudden Enlightenment: The Elder's Treatise says: 'A single thought not arising is called a Buddha.' It does not proceed gradually through stages, so it is a sudden teaching. The Thinking of the Inconceivable Sutra says: 'Those who attain the true nature of all dharmas do not go from one stage to another.' The Lankavatara Sutra says: 'The tenth stage is the first stage, and the first stage is the eighth stage, even to the point of having nothing. What order is there?' It should be known that 'sudden' refers to stages, yet is not stages, like the traces of birds in the sky, swift and without a trace. From this, all stages are born, yet none are stages. Therefore, the doctrine of sudden enlightenment is the guiding principle of the teachings, also called a special transmission outside the teachings. Originally, it cannot be called a special transmission, and especially cannot be established as a separate teaching. If it could be separately named and established, it would have already fallen into stages. However, naming it a special transmission and establishing a sudden teaching is like the method of 'living eyes' in a chess manual. The Commentary on the Contemplation Sutra says: 'The sutra, in terms of transformative methods, takes the perfect as sudden.' Why? The stage of non-birth acceptance (anutpattika-dharma-kshanti) is in the preliminary teaching (biejiao) at the first ground (bhumi), but in the perfect teaching (yuanjiao) it is at the first dwelling (zhuzhu). Ordinary people in the preliminary teaching take countless eons to reach this stage, but only in the perfect teaching can one enter it in this very life. Vaidehi (Vaidehi, a name) and the maids were all ordinary people, yet they attained non-birth acceptance in this very body, judged as sudden because it is perfect and sudden. In this sutra, those who commit the five rebellious acts and the ten evil deeds, by holding the name, are reborn and all attain non-retrogression, which perfectly accords with the meaning of sudden. The so-called 'This mind makes Buddha, this mind is Buddha' directly points to the mind-essence, with no roundabout ways. For example, with one recitation of Amitabha (Amitābha), right and wrong are both eliminated. How direct and straightforward! The ancients called it a 'head-word case' (touze gongan). How could cold ice be stored at the bottom of a boiling cauldron? How could an inch of grass be allowed in the midst of raging flames? Even if Bodhidharma (Bodhidharma) were to rise again, he would not change my words. Any further hesitation would be a waste of ten thousand years. 6. The Doctrine of Perfect Extremity: Ci En (Ci En, a name, i.e., Master Kuiji) said that the former sages judged the sutras and treatises to have four schools, the fourth being the School of Manifesting Reality. The Nirvana Sutra, Lotus Sutra, Avatamsaka Sutra, etc., manifest the true meaning of the Middle Way, abandoning the illusory city and returning to the treasure land. From this, it can be known that the Amitabha Sutra is of the fourth school. It is also said that measuring the schools by the teachings, there are eight schools. The first is the 'I' school.
法俱有宗。此乃外道。列于正宗為不可曉。乃至八應理圓實宗。如華嚴及彌陀經是第八宗收。真歇了禪師等以帝網千珠發明凈土圓融之義。諸書具載。近有以華嚴配此經。謂圓全攝此。此分攝圓。得圓少分。但圓義無全無分。如月在川。川川皆有全月。乃至瓶池寸水亦是全月。無分月故。如風在樹。樹樹皆有全風。乃至寸葉莖草亦是全風。無分風故。若圓有分。圓即有段。若分非全。圓即不遍。分全雙乖。圓義不成。今約蓮宗圓極。分五種義。一剎海相含義。一切諸佛報化國土互相攝入。全他全此而無留礙。若計不相入者。此即情見。情見非實。如室中含空。其中若人若畜若鬼若蟲若幾若瓶若架之類。皆依空建立。空屬人時。則鬼畜蟲幾瓶架所依之空一切攝入人中。空屬畜時。則人鬼蟲幾瓶架所依之空一切攝入畜中。乃至鬼蟲幾瓶架等一一皆然。參而不雜。離亦不分。非入非不入。是故經云。國土光凈遍無與等。徹照無量無數不可思議世界。如明鏡中現其形像。當知一切凈方濁土交光相入。如千燈一室。故二三世一時義。眾生情見執有時分。過見未來等事。實相中無時體可得。何故。若計晦明是時。晦明是業相。如病眼見眚非定相故。若計老少是時。老少是幻質。如敝網裹風非定質故。云何是中而有實義。今約延促相
【現代漢語翻譯】 現代漢語譯本 法俱有宗（一切事物皆有其自性宗）。此乃外道（佛教以外的學說）。將其列于正宗（佛教正統）是不可理解的。乃至八應理圓實宗（八個最符合邏輯且圓滿真實的宗派），如《華嚴經》及《彌陀經》是第八宗所包含的。真歇了禪師等人以帝網千珠（因陀羅網上的無數寶珠）來闡明凈土圓融的意義，這些都記載在各種書籍中。最近有人用《華嚴經》來比配此經（《彌陀經》），說《華嚴經》圓滿地包含此經，而此經只是《華嚴經》的一部分，獲得了圓滿的一小部分。但是圓滿的意義是沒有全部或部分的。如同月亮在河流中，每條河流中都有完整的月亮，乃至瓶子、池塘中的一寸水也是完整的月亮，沒有部分的月亮。如同風在樹中，每棵樹中都有完整的風，乃至一寸葉子、莖草也是完整的風，沒有部分的風。如果圓滿有部分，那麼圓滿就有了段落。如果部分不是全部，那麼圓滿就不周遍。部分和全部都互相矛盾，圓滿的意義就不能成立。現在根據蓮宗（凈土宗）的圓滿至極，分為五種意義。一、剎海相含義（佛國如海洋般互相包含的意義）：一切諸佛的報身和化身國土互相攝入，完全是他方國土，完全是此方國土，而沒有阻礙。如果認為不互相攝入，這就是情見（凡夫的妄想見解）。情見不是真實的。如同房間中包含空間，其中無論是人、畜生、鬼、蟲、桌子、瓶子、架子之類，都依空間而建立。當空間屬於人時，那麼鬼、畜生、蟲、桌子、瓶子、架子所依賴的空間，一切都攝入到人中。當空間屬於畜生時，那麼人、鬼、蟲、桌子、瓶子、架子所依賴的空間，一切都攝入到畜生中。乃至鬼、蟲、桌子、瓶子、架子等，一一都是如此。互相參與而不混雜，分離也不分割。非入非不入。所以經中說：『國土光凈遍無與等，徹照無量無數不可思議世界，如明鏡中現其形像。』應當知道一切凈方（清凈的國土）和濁土（不清凈的國土）交光相入，如同千燈在一間屋子裡。故二三世一時義（過去、現在、未來三世同時存在的意義）：眾生的情見執著于有時分，過去看到未來等事。但在實相中沒有時間實體可以得到。為什麼呢？如果認為晦明（黑暗和光明）是時間，那麼晦明是業相（業力所顯現的現象），如同生病的人的眼睛看到病態的景象，不是固定的相。如果認為老少是時間，那麼老少是幻質（虛幻的形體），如同破舊的網包裹著風，不是固定的本質。怎麼能說其中有真實的意義呢？現在根據延促相（時間長短的相對性）
【English Translation】 English version The Sarvastivadins (those who believe all dharmas exist). This is a heterodox path (non-Buddhist teaching). To include it in the orthodox teaching (Buddhist orthodoxy) is incomprehensible. Even the Eight Reasonable and Perfect Schools, such as the Avatamsaka Sutra and the Amitabha Sutra, are included in the eighth school. Chan Master Zhenxie Liao and others used the metaphor of Indra's net with a thousand jewels to explain the perfect and harmonious meaning of the Pure Land, which is recorded in various books. Recently, some have compared the Avatamsaka Sutra with this sutra (Amitabha Sutra), saying that the Avatamsaka Sutra completely encompasses this sutra, while this sutra is only a part of the Avatamsaka Sutra, obtaining a small portion of the perfect. However, the meaning of perfect is without whole or part. It is like the moon in the river; every river has the complete moon, even an inch of water in a bottle or pond also has the complete moon, without a partial moon. It is like the wind in the trees; every tree has the complete wind, even an inch of leaf or blade of grass also has the complete wind, without a partial wind. If the perfect has parts, then the perfect has segments. If the part is not the whole, then the perfect is not pervasive. Part and whole contradict each other, and the meaning of perfect cannot be established. Now, according to the ultimate perfection of the Lotus School (Pure Land School), it is divided into five meanings. First, the meaning of Buddha-fields mutually containing each other: all Buddhas' reward and transformation bodies' lands mutually enter into each other, completely the other land, completely this land, without obstruction. If one thinks they do not enter into each other, this is emotional view (delusional views of ordinary beings). Emotional view is not real. It is like a room containing space, in which whether it is a person, animal, ghost, insect, table, bottle, shelf, etc., all are established based on space. When space belongs to a person, then the space relied upon by ghosts, animals, insects, tables, bottles, shelves, etc., all enter into the person. When space belongs to an animal, then the space relied upon by people, ghosts, insects, tables, bottles, shelves, etc., all enter into the animal. And so on for each of the ghosts, insects, tables, bottles, shelves, etc. They participate without mixing, and separate without dividing. Neither entering nor not entering. Therefore, the sutra says: 'The land is bright and pure, without equal, thoroughly illuminating countless, immeasurable, inconceivable worlds, like images appearing in a clear mirror.' One should know that all pure lands and impure lands interpenetrate with light, like a thousand lamps in one room. Therefore, the meaning of the simultaneity of the three times (past, present, and future): sentient beings' emotional views are attached to having time divisions, seeing past and future events. But in reality, there is no time entity to be obtained. Why? If one thinks that darkness and light are time, then darkness and light are karmic appearances (phenomena manifested by karmic forces), like a sick person's eyes seeing diseased images, not a fixed appearance. If one thinks that old and young are time, then old and young are illusory forms, like a tattered net wrapping wind, not a fixed essence. How can one say that there is real meaning in it? Now, according to the relativity of long and short time
入以明時體。一促中有延。如人假寐。夢經城邑聚落及見故人。悲笑分明經歷時月。醒問幾時數千錢耳。其人自思。假寐無幾。云何經歷許事。了了記憶。非病非醉。展轉追惟終不可解。二延中有促。如人暴死數日忽起語人曰。門外羅剎捉我欲啖。裂袖得脫。家人曰。為汝燒銀燭已數十枝了也。其人異曰。適從門外一掣臂耳。何遽越幾晝夜耶。以是二喻進退互觀。畢竟無有三世可得。是故經云。觀彼久遠猶若今日。經須臾間歷事諸佛遍十方界。是謂三世無間。三世無間者時體不可得故。三無情作佛義。權教中有情有佛性。無情無佛性。一切草木器界不能成道轉法輪。此執情強計。屬意即有。屬物即無。不了諸法皆住法位。何以故。意是色故。是空根故。是往古來今故。是無情故。一無一切無故。青黃是意故。風鳴谷響是意故。草木瓦礫是意故。是有情故。一有一切有故。故知情可說自亦可說物。不應言誰無誰有。夫筋骨血肉亦無情慮。是眾生耶非眾生耶。夢中見山見水見木見石亦是無情。是情想攝耶非情想攝耶。是中尚無是我非我。云何更計有情無情。是故經中道場寶樹能凈諸根。風枝水響咸宣妙法。無一物非佛身。無一物不轉法輪。豈情見妄知所能計度。四依正無礙義。依是器界。正是身根。凡情橫計有依有正。是
【現代漢語翻譯】 現代漢語譯本 入以明時體：深入理解時間的本質。 一促中有延：短暫之中包含著漫長。好比一個人小睡（假寐），夢中經歷城池鄉村（城邑聚落），見到故人，悲傷歡笑（悲笑）分明，經歷很長時間（時月）。醒來后問時間，才過去幾千錢的時間（數千錢耳，指很短的時間）。 那人自己思忖，小睡時間很短，怎麼會經歷這麼多事情？（云何經歷許事）清清楚楚地記得，不是生病也不是醉酒，反覆思索也無法理解（展轉追惟終不可解）。 二延中有促：漫長之中包含著短暫。好比一個人突然死亡，幾天後又突然醒來說，門外有羅剎（羅剎，惡鬼）抓住我想要吃掉，我撕破袖子才得以逃脫。家人說，為你燒銀燭已經燒了幾十枝了。那人驚訝地說，我只是在門外被拉了一下手臂而已，怎麼會過了這麼久？（何遽越幾晝夜耶） 用這兩個比喻互相參照，最終會發現根本不存在過去、現在、未來這三世（三世）。所以經書上說，觀察遙遠的過去就像今天一樣，在極短的時間內經歷諸佛，遍佈十方世界。這就是所謂的三世無間（三世無間），三世無間是因為時間的本質是不可得的（時體不可得故）。 三無情作佛義：關於無情之物成佛的意義。權教（權教，方便之教）中認為有情眾生具有佛性，無情之物沒有佛性。一切草木器物（草木器界）不能成道，不能轉法輪。這種執著是強烈的妄想（執情強計），從心意上說有，從事物上說無。這是因為不瞭解諸法都安住在法位（法位，諸法的本性）。 為什麼這麼說呢？因為心意（意）也是色法（色，物質現象），是空性的根源（空根），是過去、現在、未來（往古來今）的，是無情的。 一無一切無：如果認為一樣東西沒有佛性，那麼一切東西都沒有佛性。青色黃色是心意的顯現，風聲山谷的迴響是心意的顯現，草木瓦礫是心意的顯現，因為它們是有情的。 一有一切有：如果認為一樣東西有佛性，那麼一切東西都有佛性。所以要知道，情可以表達自己，物也可以表達自己，不應該說誰有誰沒有。 筋骨血肉也沒有情慮，那麼它們是眾生還是非眾生呢？夢中見到山、水、樹木、石頭也是無情的，它們是情想所包含的還是不包含的呢？夢中尚且沒有我與非我的分別，又怎麼能計較有情無情呢？ 所以經書中說，道場的寶樹能夠清凈諸根，風吹樹枝的聲音和水流的聲音都在宣揚微妙的佛法。沒有一樣東西不是佛的身，沒有一樣東西不在轉法輪。這哪裡是情見的妄想所能測度的呢？ 四依正無礙義：依是器世間（器界），正是身根（身根，指眾生的身心）。凡夫的情執橫加分別，認為有依報和正報。這是錯誤的。
【English Translation】 English version Entering to Understand the Essence of Time: Deeply understand the nature of time. Within a Moment, There is Eternity: A short time contains a long time. It's like a person dozing off (假寐, jiǎmèi), dreaming of passing through cities and villages (城邑聚落, chéngyì jùluò), seeing old friends, with clear feelings of sadness and joy (悲笑, bēixiào), experiencing a long period of time (時月, shíyuè). Upon waking up and asking the time, only a short time has passed (數千錢耳, shùqiān qián ěr, referring to a very short time). The person thinks to himself, the nap was very short, how could I have experienced so many things? (云何經歷許事, yúnhé jīnglì xǔshì) I remember it clearly, I'm not sick or drunk, and I can't understand it no matter how much I think about it (展轉追惟終不可解, zhǎnzhuǎn zhuīwéi zhōng bùkě jiě). Within Eternity, There is a Moment: A long time contains a short time. It's like a person suddenly dying, and then suddenly waking up a few days later, saying that a Rakshasa (羅剎, lu剎, lu剎, evil spirit) outside the door grabbed me and wanted to eat me, and I escaped by tearing my sleeve. The family says, we've burned dozens of silver candles for you. The person says in surprise, I was only pulled by the arm outside the door, how could so much time have passed? (何遽越幾晝夜耶, héjù yuè jǐ zhòuyè yé) By comparing these two metaphors, you will eventually find that there is no such thing as the three times of past, present, and future (三世, sānshì). Therefore, the scriptures say that observing the distant past is like today, and experiencing all the Buddhas in a very short time, spreading throughout the ten directions. This is what is called the non-duality of the three times (三世無間, sānshì wújiàn), and the non-duality of the three times is because the essence of time is unattainable (時體不可得故, shítǐ bùkě dé gù). The Meaning of Insentient Beings Becoming Buddhas: Regarding the meaning of insentient things becoming Buddhas. The provisional teachings (權教, quánjiào, expedient teachings) believe that sentient beings have Buddha-nature, while insentient things do not. All plants, trees, and objects (草木器界, cǎomù qìjiè) cannot attain enlightenment or turn the Dharma wheel. This attachment is a strong delusion (執情強計, zhíqíng qiángjì), existing in the mind but not in things. This is because they do not understand that all dharmas abide in their Dharma positions (法位, fǎwèi, the inherent nature of all dharmas). Why is this so? Because the mind (意, yì) is also a form (色, sè, material phenomena), the root of emptiness (空根, kōnggēn), and is past, present, and future (往古來今, wǎnggǔ láijīn), and is insentient. If One is Without, All are Without: If you think that one thing does not have Buddha-nature, then all things do not have Buddha-nature. Blue and yellow are manifestations of the mind, the sound of the wind and the echo of the valley are manifestations of the mind, and grass, trees, tiles, and stones are manifestations of the mind, because they are sentient. If One is With, All are With: If you think that one thing has Buddha-nature, then all things have Buddha-nature. Therefore, you should know that feelings can express themselves, and things can also express themselves, and you should not say who has it and who does not. Muscles, bones, blood, and flesh also have no feelings or thoughts, so are they sentient beings or non-sentient beings? Seeing mountains, water, trees, and stones in a dream is also insentient, are they included in feelings and thoughts or not? Even in a dream, there is no distinction between 'I' and 'not-I', so how can you argue about sentient and insentient? Therefore, the scriptures say that the Bodhi tree in the Bodhimanda (道場, dàochǎng) can purify the senses, and the sound of the wind blowing through the branches and the sound of flowing water are all proclaiming the wonderful Dharma. There is nothing that is not the body of the Buddha, and there is nothing that does not turn the Dharma wheel. How can this be measured by the delusions of emotional views? The Meaning of the Unobstructedness of the Dependent and the Principal: The dependent (依, yī) is the physical world (器界, qìjiè), and the principal (正, zhèng) is the body and mind (身根, shēn gēn, referring to the body and mind of sentient beings). Ordinary people's emotional attachments add distinctions, thinking that there are dependent rewards and principal rewards. This is wrong.
義非實。何以故。若言虛空是依者。如人張口則虛空入。乃至毛孔骨節心腹之內皆有虛空。是依耶是正耶。若言地水火風是依者。如涎液入器為水。發焦為土。兩手相觸成火。噓氣為風。是依耶是正耶。是故經中無量寶華。一一華出三十六億那由他百千光明。一一光明出三十六億那由他百千佛。普為十方說一切法。以佛力故現有寶華。以寶華故復現諸佛。是故當知盡一剎是佛身。剎剎皆然。無一身非佛剎。身身皆然。非佛神力變現。唯一真法界智為依正故。五充遍不動義。眾生妄計佛身即有去來。而實佛身無去無來亦無不去不來。辟如鳥飛空中一日千里。空非隨鳥。鳥不離空。是故經言。阿彌陀佛常在西方。又言至一切行人之所。涅槃經。佛言。波羅柰城有優婆夷。割髀肉為𦞦送病比丘。優婆夷患瘡苦惱。即發聲言南無佛陀南無佛陀。我在舍衛城聞其音聲。起大慈心。是女尋見我持良藥涂其瘡上還合如本。我即為說種種法。聞法歡喜。發菩提心。我實不往波羅柰持藥涂優婆夷瘡。慈善根力令彼女人見如是事。調達多服酥頭痛腹滿受大苦惱。發如是言。南無佛陀南無佛陀。我在優禪尼城聞其音聲即生慈心。調達尋見我至其所摩鹽湯令服。服已平復。我實不往調達所摩頭腹授湯令服。慈善根力令調達見如是事。憍薩羅國有
【現代漢語翻譯】 現代漢語譯本： 義理並非實體。為什麼這麼說呢？如果說虛空是所依，就像人張開嘴，虛空就進入，乃至毛孔、骨節、心腹之內都有虛空。這是所依呢，還是正報呢？如果說地、水、火、風是所依，就像唾液進入器皿成為水，頭髮燒焦成為土，兩手相摩擦產生火，呼氣成為風。這是所依呢，還是正報呢？因此，經中說無量寶華，每一朵華都放出三十六億那由他（Nayuta，極大數）百千光明，每一道光明都顯現三十六億那由他百千佛，普遍為十方眾生宣說一切法。因為佛的威力，才顯現有寶華；因為寶華的緣故，又顯現出諸佛。所以應當知道，整個佛剎都是佛身，每個佛剎都是這樣。沒有一個佛身不是佛剎，每個佛身都是這樣。這不是佛的神力變現，而是唯一真法界智作為所依和正報的緣故。五種充遍不動的意義。眾生妄自認為佛身有來去，但實際上佛身無去無來，也無不去不來。譬如鳥在空中飛行，一日千里，虛空並沒有跟隨鳥移動，鳥也沒有離開虛空。所以經中說，阿彌陀佛（Amitabha，無量光佛）常在西方。又說到達一切修行人的處所。《涅槃經》（Nirvana Sutra）中，佛說：『波羅奈城（Varanasi）有一位優婆夷（Upasika，女居士），割下大腿上的肉為生病的比丘（Bhikkhu，出家男眾）熬粥。優婆夷患瘡，痛苦不堪，就發出聲音說：南無佛陀（Namo Buddhaya，皈依佛）！南無佛陀！我在舍衛城（Sravasti）聽到她的聲音，生起大慈悲心。那位女子立刻看見我拿著良藥塗在她的瘡上，瘡像原來一樣癒合。我隨即為她說種種法，她聽聞佛法后歡喜，發起菩提心。我實際上沒有去波羅奈城為優婆夷塗藥，而是她行善的根力使她看見了這樣的景象。提婆達多（Devadatta）服用過多的酥油，頭痛腹脹，非常痛苦，發出這樣的聲音：南無佛陀！南無佛陀！我在優禪尼城（Ujjain）聽到他的聲音，立刻生起慈悲心。提婆達多立刻看見我到他那裡，用鹽湯為他按摩，讓他服用。服用后就痊癒了。我實際上沒有去提婆達多那裡為他按摩頭腹，給他鹽湯服用，而是他行善的根力使提婆達多看見了這樣的景象。憍薩羅國（Kosala）有』
【English Translation】 English version: The meaning is not a real entity. Why is that? If you say that emptiness is the support, then like a person opening their mouth, emptiness enters, even within the pores, bones, joints, heart, and abdomen, there is emptiness. Is this a support or a direct result? If you say that earth, water, fire, and wind are the support, like saliva entering a vessel becoming water, burnt hair becoming earth, two hands rubbing together creating fire, exhaling breath becoming wind. Is this a support or a direct result? Therefore, in the sutras, it says that countless precious flowers, each flower emits thirty-six billion Nayutas (Nayuta, a large number) of hundreds of thousands of lights, and each light manifests thirty-six billion Nayutas of hundreds of thousands of Buddhas, universally speaking all Dharmas for the ten directions. Because of the power of the Buddha, precious flowers appear; because of the precious flowers, Buddhas appear again. Therefore, you should know that an entire Buddha-land is the body of the Buddha, and every Buddha-land is like this. There is no body that is not a Buddha-land, and every body is like this. This is not a transformation by the divine power of the Buddha, but solely because the wisdom of the True Dharma Realm is the support and the direct result. The meaning of the five pervasive and unmoving aspects. Sentient beings falsely believe that the Buddha's body has coming and going, but in reality, the Buddha's body has no coming and going, nor is it without coming and going. For example, a bird flying in the sky travels a thousand miles in a day, but the sky does not follow the bird, and the bird does not leave the sky. Therefore, the sutra says, 'Amitabha (Amitabha, Infinite Light Buddha) is always in the West.' It also says that he arrives at the place of all practitioners. In the Nirvana Sutra (Nirvana Sutra), the Buddha said, 'In the city of Varanasi (Varanasi), there was a Upasika (Upasika, female lay follower) who cut flesh from her thigh to cook porridge for a sick Bhikkhu (Bhikkhu, ordained male). The Upasika suffered from a sore and was in great pain, so she uttered the words: Namo Buddhaya (Namo Buddhaya, Homage to the Buddha)! Namo Buddhaya! I heard her voice in Sravasti (Sravasti) and arose with great compassion. The woman immediately saw me holding good medicine and applying it to her sore, and the sore healed as before. I then spoke various Dharmas for her, and she rejoiced upon hearing the Dharma and generated Bodhicitta. I did not actually go to Varanasi to apply medicine to the Upasika's sore, but it was the power of her good roots that caused her to see such a thing. Devadatta (Devadatta) took too much ghee, causing headaches and abdominal distension, and suffered greatly, uttering these words: Namo Buddhaya! Namo Buddhaya! I heard his voice in Ujjain (Ujjain) and immediately arose with compassion. Devadatta immediately saw me come to him, massaging him with salt water and giving him soup to drink. After drinking it, he recovered. I did not actually go to Devadatta to massage his head and abdomen and give him soup to drink, but it was the power of his good roots that caused Devadatta to see such a thing. In the country of Kosala (Kosala), there was'
五百賊。王捕挑目逐著黑林受大苦惱。各作是言。南無佛陀南無佛陀。啼哭號啕。我在祇桓精舍聞其音聲即生慈心。時涼風吹香山。種種香藥滿其眼眶。尋還得眼。諸賊開眼即見如來立其前而為說法。賊聞法已發菩提心。我實不作風吹香山藥住其人前而為說法。慈善根力令彼群賊見如是事。如上之法豈容思議。皆是一真法界。不得言自心感見。亦不得言心佛和合。以佛地中離自離他離和合故。是故入此門者莫同凡夫情見分別計度。如清涼云。阿彌陀佛即本師盧舍那。猶屬情量。何以故。十方世界惟一智境。無別佛故。
(奇問。慈善根力者。法性無人我。眾生受苦。皆如來性中境相耶。答。此說止得正因佛性。正因寧獨如來。眾生亦爾。教中言。十地以上菩薩。一呼其名即蒙利益。以分別業盡故。杜順和尚一履懸門。十年無人竊去。自云多生不作盜業。宋鄭橐駝者人一見其面輒得禍近。時某妃子貧甚。凡手所觸物尋即廢去。不能自存。非多生業力之故歟。佛善根力。合得如是報)。
第五理諦門
夫即性即相。非有非空。理事之門。不妨遮表之詮互用。言無者。水月鏡花不同龜毛兔角。言有者。風行雲起不同石礙金堅。是故若滯名著相即有漏凡夫。若撥果排因即空見外道。夢中佛國咸愿往生。泡影
【現代漢語翻譯】 現代漢語譯本：五百個強盜被國王抓住，剜去雙眼，驅逐到黑森林中，遭受巨大的痛苦。他們各自呼喊著：『南無佛陀（皈依佛陀），南無佛陀（皈依佛陀）』，啼哭號啕。我在祇桓精舍（佛陀在世時常住的精舍）聽到他們的聲音，立刻生起慈悲之心。當時，涼風吹拂香山，各種香藥充滿了他們的眼眶。不久，他們便恢復了視力。這些強盜睜開眼睛，立刻看見如來（佛陀）站在他們面前為他們說法。強盜們聽聞佛法后，發起了菩提心（覺悟之心）。我實際上並沒有施法讓風吹來香山之藥，也沒有站在他們面前說法。是他們慈善的根力，讓他們這些強盜看見了這樣的景象。像上面所說的這些，哪裡可以用思議來理解呢？這一切都是一真法界（真實不虛的世界）的顯現。不能說是自心感應所見，也不能說是心與佛和合而成。因為在佛的境界中，遠離了自、他、和合的分別。所以，進入這個法門的人，不要像凡夫那樣用情見去分別計度。正如清涼澄觀大師所說：『阿彌陀佛（西方極樂世界的佛）就是本師盧舍那佛（報身佛），』這樣說仍然屬於情識的衡量。為什麼呢？因為十方世界只有一個智慧境界，沒有其他的佛存在。
（提問：慈善根力，是說法的本性中沒有人我和分別，眾生所受的痛苦，都是如來本性中的境相嗎？回答：這裡所說只能達到正因佛性（成佛的根本原因）。正因難道只有如來才有嗎？眾生也有。經典中說：『十地以上的菩薩，只要呼喚他們的名字，就能得到利益，』因為他們的分別業已經消除。杜順和尚曾經把一件東西掛在門上，十年都沒有人偷走，他自己說是因為多生沒有做過盜竊的行業。宋朝的鄭橐駝，人們只要見到他的面，就會有災禍降臨。當時某位妃子非常貧困，凡是她手碰過的東西很快就會損壞，無法維持生計。這難道不是多生累世的業力所致嗎？佛的慈善根力，才能得到這樣的果報）。
第五理諦門
性即是相，相即是性，既不是有，也不是空。在理和事這兩個方面，不妨礙遮詮和表詮的互相運用。說『無』，就像水中的月亮、鏡中的花，不同於烏龜的毛、兔子的角，根本不存在。說『有』，就像風行雲起，不同於石頭阻礙、金剛堅硬。因此，如果執著于名相，就是有漏的凡夫；如果否定因果，就是空見的邪道。在夢中的佛國，都希望能夠往生；像水泡和影子一樣虛幻。
【English Translation】 English version: Five hundred bandits were captured by the king, their eyes gouged out, and they were banished to the dark forest, suffering great torment. Each of them cried out, 'Namo Buddhaya (Homage to the Buddha), Namo Buddhaya (Homage to the Buddha),' weeping and wailing. When I heard their voices in Jeta Grove (a monastery where the Buddha often stayed), compassion arose in me. At that time, a cool breeze blew from Fragrant Mountain, and various fragrant medicines filled their eye sockets. Soon, they regained their sight. The bandits opened their eyes and immediately saw the Tathagata (Buddha) standing before them, preaching the Dharma. After hearing the Dharma, the bandits generated Bodhicitta (the mind of enlightenment). I did not actually cause the wind to blow the medicine from Fragrant Mountain, nor did I stand before them to preach the Dharma. It was the power of their virtuous roots that allowed these bandits to see such a sight. How can such things be understood through thinking? All of this is a manifestation of the One True Dharma Realm (the realm of ultimate reality). It cannot be said that it was seen through the perception of one's own mind, nor can it be said that it was a union of mind and Buddha. Because in the realm of the Buddha, there is separation from self, others, and union. Therefore, those who enter this gate should not, like ordinary people, use emotional views to discriminate and speculate. As Qingliang (澄觀, a famous Buddhist master) said, 'Amitabha Buddha (the Buddha of the Western Pure Land) is the same as the original teacher, Vairocana Buddha (the embodiment of the Dharma body),' even saying this still involves emotional measurement. Why? Because there is only one realm of wisdom in the ten directions, and there is no other Buddha.
(Question: The power of virtuous roots, does it mean that in the nature of Dharma there is no self or other, and the suffering of sentient beings is all a reflection of the Buddha's nature? Answer: What is spoken of here only attains the cause of Buddha-nature (the fundamental cause of becoming a Buddha). Is the cause only for the Tathagata? Sentient beings also have it. The scriptures say, 'Bodhisattvas above the tenth ground, just by calling their names, one will receive benefit,' because their discriminating karma has been eliminated. Once, Du Shun (杜順, a Buddhist monk) hung an object on the door, and no one stole it for ten years. He himself said it was because he had not committed theft in many lifetimes. In the Song Dynasty, Zheng Tuotuo (鄭橐駝), people would encounter misfortune as soon as they saw his face. At that time, a certain concubine was very poor, and anything she touched would quickly be ruined, making it impossible for her to survive. Isn't this due to the karma of many lifetimes? The power of the Buddha's virtuous roots can bring about such a result.)
The Fifth Gate of the Truth of Principle
That is, nature is form, and form is nature, neither being existent nor non-existent. In terms of principle and phenomena, it does not hinder the mutual use of negation and affirmation. To say 'non-existent' is like the moon in the water or a flower in a mirror, different from the horns of a tortoise or the fur of a rabbit, which do not exist at all. To say 'existent' is like the wind moving and clouds rising, different from a stone blocking or a diamond being hard. Therefore, if one clings to names and forms, one is a defiled ordinary person; if one denies cause and effect, one is a heretic with a view of emptiness. In the Buddha-land of dreams, all wish to be reborn; as illusory as bubbles and shadows.
聖賢誓同瞻仰。說真說相似完膚加瘡。道有道無類洪罏點雪。爰約真諦。分別四門。一即相即心門二即心即相門三非心非相門四離即離非門
一即相即心門者
凈土境觀要門曰。心包太虛。量周沙界。是故極樂國土寶樹寶地寶池。彌陀海眾正報之身三十二相等。皆我心本具。皆我心造作。不從他得。不向外來。了此方可論即心觀佛。觀經。諸佛如來是法界身。入一切眾生心想中。天臺作二釋。一約感應道交釋。二約解入相應釋。若無初釋則觀非觀佛。若無次釋則心外有佛。至釋是心作佛。是心是佛。從修觀邊為心作。從本具邊為心是。又曰。觀心觀佛皆屬妄境。意在了妄即真。不須破妄顯真。故荊溪云。唯心之言豈惟真心。煩惱心遍。不知煩惱心遍安知生死色遍。色何以遍。色即心故。若爾。不須攝佛歸心方名約心。觀佛如此。非但深得佛意。亦乃迥出常情。宗鏡錄曰。自心遍一切處。若見他佛即是自佛。不壞自他之境。惟是一心。眾生如像上之模。若除模。既見自佛亦見他佛。何者。見他佛即是自佛。以自鑄出故。亦不壞他佛。以于彼本質上變起他佛之形。是自相分故。又曰。自心感現佛身來迎。佛身常寂無有去來。眾生識心托本佛功德勝力。有來有去。如面映象。似夢施為。鏡中之形非內非外。夢裡
【現代漢語翻譯】 現代漢語譯本：聖賢的誓言共同瞻仰。說真說假，就像在完整的面板上加上瘡疤。說道有道無，如同把雪花投入洪爐中，瞬間消融。因此約定真諦，分別有四門：一即相即心門，二即心即相門，三非心非相門，四離即離非門。
一即相即心門是指：
《凈土境觀要門》說：『心包容整個太虛，量周遍所有世界。』因此，極樂國土的寶樹、寶地、寶池，阿彌陀佛（Amitabha）海眾的正報之身，三十二相（thirty-two marks of a Buddha）等等，都是我心本來就具備的，都是我心所造作的，不是從其他地方得到的，不是從外面來的。瞭解了這些，才可以談論即心觀佛。《觀經》（Visualization Sutra）說：『諸佛如來是法界身，進入一切眾生心想中。』天臺宗（Tiantai school）對此作了兩種解釋：一是約感應道交解釋，二是約解入相應解釋。如果沒有第一種解釋，那麼觀就不是觀佛；如果沒有第二種解釋，那麼心外就有佛。至於解釋『是心作佛，是心是佛』，是從修觀的角度說是心作佛，從本具的角度說是心是佛。又說：觀心觀佛都屬於妄境，意思是了悟妄即是真，不需要破妄顯真。所以荊溪（Jingxi）說：『唯心之言豈止是真心，煩惱心也周遍。不知煩惱心周遍，怎麼知道生死色周遍？』色為什麼周遍？因為色即是心。如果這樣，就不需要把佛攝歸於心才叫做約心觀佛。這樣觀佛，非但深刻地領會了佛意，而且遠遠超出了常情。』《宗鏡錄》（Zongjing Lu）說：『自心遍一切處，若見他佛即是自佛，不壞自他之境，惟是一心。眾生如像上之模，若除模，既見自佛亦見他佛。何者？見他佛即是自佛，以自鑄出故，亦不壞他佛，以于彼本質上變起他佛之形，是自相分故。』又說：『自心感現佛身來迎，佛身常寂無有去來，眾生識心托本佛功德勝力，有來有去，如面映象，似夢施為。鏡中之形非內非外，夢裡……』
【English Translation】 English version: The vows of sages are to be admired together. Speaking of truth and falsehood is like adding sores to a complete skin. Speaking of existence and non-existence is like melting snow in a blazing furnace. Therefore, we agree on the ultimate truth, distinguishing four gates: the gate of 'one is form, which is mind,' the gate of 'mind is form,' the gate of 'neither mind nor form,' and the gate of 'separation from both separation and non-separation.'
The gate of 'one is form, which is mind' refers to:
The 'Essential Gate of Pure Land Contemplation' says: 'The mind encompasses the entire great void, and its measure pervades all realms.' Therefore, the jeweled trees, jeweled lands, and jeweled ponds of the Land of Ultimate Bliss (Sukhavati), the reward bodies of Amitabha's (Amitabha) assembly, the thirty-two marks (thirty-two marks of a Buddha) and so on, are all originally inherent in my mind, and are all created by my mind. They are not obtained from elsewhere, nor do they come from outside. Only by understanding this can one discuss contemplating the Buddha through the mind. The Visualization Sutra (Visualization Sutra) says: 'All Buddhas and Tathagatas are the Dharma-realm body, entering into the thoughts of all sentient beings.' The Tiantai school (Tiantai school) gives two explanations for this: one is in terms of the interaction of response and the Way, and the other is in terms of understanding and entering into correspondence. Without the first explanation, contemplation is not contemplation of the Buddha; without the second explanation, there is a Buddha outside the mind. As for explaining 'this mind makes the Buddha, this mind is the Buddha,' from the perspective of cultivating contemplation, it is said that the mind makes the Buddha; from the perspective of inherent nature, it is said that the mind is the Buddha. It is also said: Contemplating the mind and contemplating the Buddha both belong to illusory realms, meaning that realizing illusion is truth, and there is no need to destroy illusion to reveal truth. Therefore, Jingxi (Jingxi) says: 'The words of 'only mind' are not only the true mind, but also the mind of afflictions pervades. If you do not know that the mind of afflictions pervades, how can you know that the colors of birth and death pervade?' Why do colors pervade? Because color is mind. If so, there is no need to bring the Buddha back to the mind to be called contemplating the Buddha through the mind. Contemplating the Buddha in this way not only deeply understands the Buddha's intention, but also far exceeds ordinary sentiments.' The 'Zongjing Lu' (Zongjing Lu) says: 'The self-mind pervades all places. If you see another Buddha, that is your own Buddha, without destroying the realm of self and other. There is only one mind. Sentient beings are like molds on images. If you remove the mold, you see both your own Buddha and another Buddha. Why? Seeing another Buddha is seeing your own Buddha, because it is cast by yourself. It also does not destroy the other Buddha, because the shape of the other Buddha arises from the essence of that Buddha, which is the self-aspect.' It also says: 'The self-mind senses and manifests the Buddha's body to welcome you. The Buddha's body is always still and has no coming or going. Sentient beings' consciousness relies on the power of the original Buddha's merit and virtue, and there is coming and going, like a face in a mirror, like actions in a dream. The shape in the mirror is neither inside nor outside, in a dream...'
之質非有非無。但是自心。非關佛化。故知凈業純熟目睹佛身。惡果將成心現地獄。如福德執礫成金。貧人變金成礫。礫非金而金現。金非礫而礫生。金生但是心生。礫現唯從心現。轉變是我。金礫何從。正法念處經。善巧畫師取種種彩色。取白作白。取赤作赤。取黃作黃。取鴿作鴿。取黑作黑。心業畫師緣白取白于天人成白色。欲等漏垢所不染污。取赤彩色于天人作赤色。所謂愛聲味觸香色。取黃彩色于畜生道作黃色。遞互飲血啖肉貪慾嗔癡更相害故。取鴿彩色攀緣觀察。于餓鬼道作鴿色。身猶火燒林樹飢渴所惱種種苦逼。取黑彩色于地獄作黑色。以黑業故有黑鐵壁被燃被縛得黑色身。乃至心業畫師善治禪彩攀緣明凈。如彼畫師善治彩色畫作好色。皆是自心非他所作。心業畫師以純凈色畫作凈土亦復如是。般舟三昧。菩薩得是三昧。便於是間坐見阿彌陀佛。如毗耶有淫女名婆利。舍衛淫女名曼那。王舍淫女名槃那。有三人各聞。晝夜專念心著不捨。夢與從事。覺已心念。彼不來我不往而事得辦。一切法皆如是耶。往告䟦陀和菩薩。答言。諸法實爾。皆從念生。如是種種為三人說。得不退轉地。菩薩於是間聞阿彌陀佛。數數念。用是念故見阿彌陀佛。如人念鄉里。夢歸故鄉。見家室親屬共語。覺為知識說之。菩薩如所
向方聞佛名。常念所向方。欲見佛。菩薩一切見。如比丘觀死人骨著前。有觀青時。觀白時。觀赤時。觀黑時。其骨無持來者。亦無骨。亦無所從來。是意所作。菩薩如是。欲見何方佛即見。持佛威神力。持佛三昧力。持佛功德力。用是三事得見佛。如年少人端正姝好。以凈器盛好麻油及凈水。或新磨鏡。或無瑕水精自照。以明凈故自見其影。影不從中出。不從外入。菩薩以善清凈心隨意即見諸佛。見已歡喜。作是念。佛從何來。我身不去。即時便知佛無所從來。我亦無所去。復作是念。三界所有皆心所作。何以故。隨心所念悉皆得見。以心見佛。以心作佛。心即是佛。心即我身。心不自知亦不自見。若取心相悉皆無智。心亦虛誑從無明出。因是心相即入諸法實相。當知心外見佛即成魔境。以心外無一法可得故(以心性無外故。以一切十方三世諸法皆不在心外故。若達心外無法則魔界即佛界。以一如無二如故)。
二即心即相門者
謂諸法畢竟空故有諸法。若諸法有決定性則一切不立。般若經。諸法不空。無道無果。法句經。菩薩於畢竟空中熾然建立。華嚴經。菩薩摩訶薩了達身及眾生本來寂滅。而勤修福智無有厭足。于諸境界永離貪慾。而常樂瞻奉諸佛色。知佛國土皆如虛空。而常莊嚴佛剎。以是義故
【現代漢語翻譯】 現代漢語譯本 向所朝的方向憶念佛的名號。經常憶念所朝的方向。想要見到佛，菩薩能夠見到一切。如同比丘觀察死人骨頭放在面前。有時觀察青色，有時觀察白色，有時觀察紅色，有時觀察黑色。這些骨頭沒有帶來的人，也沒有骨頭本身，也沒有從哪裡來。這是意念所造作的。菩薩也是這樣，想要見到哪個方向的佛就能見到。憑藉佛的威神力，憑藉佛的三昧力，憑藉佛的功德力。用這三件事就能見到佛。如同年輕的人端正美好，用乾淨的器皿盛放好的麻油和乾淨的水，或者用新磨的鏡子，或者用沒有瑕疵的水晶來照自己。因為明亮乾淨的緣故，就能看到自己的影子。影子不是從鏡子中出來，也不是從外面進入。菩薩用善良清凈的心，隨意就能見到諸佛。見到后歡喜，這樣想：佛從哪裡來？我的身體沒有去。立刻就知道佛沒有從哪裡來，我也無處可去。又這樣想：三界所有都是心所造作的。為什麼呢？隨著心中所念，全部都能見到。用心見佛，用心作佛，心就是佛，心就是我的身體。心不能自己知道，也不能自己看見。如果執取心的相，全部都是沒有智慧。心也是虛妄的，從無明產生。因為這個心相，就能進入諸法實相。應當知道在心外見佛，就成了魔境。因為在心外沒有一法可以得到（因為心性沒有內外之分。因為一切十方三世諸法都不在心外。如果通達心外無法，那麼魔界就是佛界。因為一如沒有二如）。
二、即心即相門
意思是說諸法畢竟空，所以才有諸法。如果諸法有決定性，那麼一切都不能成立。《般若經》說：『諸法不空，就沒有道，沒有果。』《法句經》說：『菩薩在畢竟空中熾盛地建立。』《華嚴經》說：『菩薩摩訶薩了達自身及眾生本來寂滅，而勤奮地修習福德和智慧，沒有厭倦。在各種境界中永遠遠離貪慾，而常常喜樂地瞻仰諸佛的色身。知道佛的國土都如同虛空，而常常莊嚴佛剎。』因為這個緣故
【English Translation】 English version Remembering the name of the Buddha in the direction one faces. Constantly remembering the direction one faces. Wanting to see the Buddha, a Bodhisattva can see everything. Like a Bhiksu observing the bones of a dead person placed before them. Sometimes observing the blue color, sometimes observing the white color, sometimes observing the red color, sometimes observing the black color. These bones have no one who brought them, nor are they the bones themselves, nor do they come from anywhere. This is created by the mind. A Bodhisattva is also like this, wanting to see the Buddha in any direction, they can see them. Relying on the Buddha's majestic power, relying on the Buddha's Samadhi power, relying on the Buddha's merit power. Using these three things, one can see the Buddha. Like a young person who is upright and beautiful, using a clean vessel to hold good sesame oil and clean water, or using a newly polished mirror, or using a flawless crystal to reflect themselves. Because of the brightness and cleanliness, one can see their own reflection. The reflection does not come out from the mirror, nor does it enter from the outside. A Bodhisattva, with a kind and pure mind, can see all the Buddhas at will. After seeing them, they rejoice and think: Where does the Buddha come from? My body has not gone. Immediately they know that the Buddha does not come from anywhere, and I have nowhere to go. Again, they think: Everything in the three realms is created by the mind. Why? Because whatever is thought in the mind, all can be seen. Using the mind to see the Buddha, using the mind to become the Buddha, the mind is the Buddha, the mind is my body. The mind cannot know itself, nor can it see itself. If one grasps the appearance of the mind, all is without wisdom. The mind is also false, arising from ignorance. Because of this mind-appearance, one can enter the true aspect of all dharmas. One should know that seeing the Buddha outside the mind becomes a demonic state. Because there is not a single dharma that can be obtained outside the mind (because the nature of the mind has no inside or outside. Because all dharmas of the ten directions and three times are not outside the mind. If one understands that there is no dharma outside the mind, then the realm of demons is the realm of the Buddha. Because one-suchness has no two-suchness).
Two: The Gate of 'Mind is Form'
It means that because all dharmas are ultimately empty, therefore there are all dharmas. If all dharmas had a fixed nature, then nothing could be established. The Prajna Sutra says: 'If all dharmas are not empty, there is no path, no fruit.' The Dharma Phrase Sutra says: 'Bodhisattvas establish themselves vigorously in ultimate emptiness.' The Avatamsaka Sutra says: 'Bodhisattvas Mahasattvas understand that their own bodies and all beings are originally in quiescence, yet they diligently cultivate blessings and wisdom without weariness. In all realms, they are forever free from greed, and they constantly rejoice in beholding the forms of all Buddhas. Knowing that the Buddha's lands are all like empty space, they constantly adorn the Buddha-fields.' Because of this meaning
菩薩樂修。凈土群疑論。問。佛土皆空。眾生如第五大。何得取著有相。舍此生彼。答。佛說法不離二諦。成就一切法而離諸法相。成就一切者。世諦諸法也。離諸法者。第一義諦無相也。雖知諸佛國及與眾生空。常修凈土行。教化諸群生。汝但見圓成實教破遍計所執畢竟空無。而不信依他起性因緣之教。即是不信因果。說諸法斷滅為邪見外道。十疑論。不生不滅者于生緣中諸法和合不守自性。求于生體亦不可得。此生生時無所從來。故名不生。諸法散時不守自性。此散滅時去無所至。故言不滅。非因緣生滅外別有不生不滅。亦非不求生凈土喚作無生。偈云。因緣所生法。我說即是空。亦名為假名。亦名中道義。又。諸法不自生。亦不從他生。不共不無因。是故說無生。智者熾然求生凈土。達生體不可得即真無生。此謂心凈故佛土凈。愚者為生所縛。聞生即作生解。聞無生即作無生解。不知生即無生無生即生。不達此理橫相是非。瞋他求生凈土。幾許誣哉。長蘆曰。以生為生者常見也。以無生為無生者斷見也。生而無生無生生者第一義諦也。永明曰。即相之性。用不離體。即性之相。體不離用。贊性即是護相。毀相祗是毀性。天如曰。效能現相。無生即生。相由性現。生即無生。是則無聲聲中風枝水響。非色色里寶樹
【現代漢語翻譯】 現代漢語譯本 菩薩樂修。《凈土群疑論》。 問：佛土皆空，眾生如第五大（指地、水、火、風之外的第五種元素，比喻虛幻不實）。為何還要執著于有相，捨棄此地而往生彼土？ 答：佛陀說法不離二諦（世俗諦和勝義諦）。成就一切法而離諸法相。成就一切法，指的是世俗諦中的諸法。離諸法相，指的是第一義諦的無相。 雖然知道諸佛國土以及眾生皆是空性，但仍然要常修凈土之行，教化一切眾生。你只看到了圓成實教（佛教的三種教法之一，指究竟真實的教義）所破斥的遍計所執（佛教術語，指虛妄分別），認為一切皆是畢竟空無，而不相信依他起性（佛教術語，指由因緣和合而生的性質）的因緣之教。這就是不相信因果，把諸法說成斷滅，是邪見外道。 《十疑論》說：不生不滅，是指在生緣之中，諸法和合，不守自性。尋求生的本體也是不可得的。這個生，在生起的時候，沒有從哪裡來，所以叫做不生。諸法散滅的時候，不守自性。這個散滅的時候，沒有到哪裡去，所以叫做不滅。並非在因緣生滅之外，另有不生不滅。也不是不求生凈土，就叫做無生。 偈語說：『因緣所生法，我說即是空，亦名為假名，亦名中道義。』 又說：『諸法不自生，亦不從他生，不共不無因，是故說無生。』 智者熾盛地求生凈土，通達生的本體不可得，就是真正的無生。這就是所謂的心凈則佛土凈。愚笨的人被生所束縛，聽到『生』就理解為『生』，聽到『無生』就理解為『無生』。不知道生即是無生，無生即是生。不通達這個道理，橫加分別，互相指責，嗔恨他人求生凈土，這是多麼大的誣陷啊！ 長蘆（指長蘆寺，此處指該寺的住持）說：把生當作生，是常見（佛教術語，指執著於事物永恒不變的錯誤見解）。把無生當作無生，是斷見（佛教術語，指認為事物死後一切皆無的錯誤見解）。生而無生，無生而生，是第一義諦。 永明（指永明延壽禪師）說：即相之性，用不離體；即性之相，體不離用。讚美相就是護持性，毀壞相就是毀壞性。 天如（指天如禪師）說：效能顯現相，無生即是生；相由性現，生即是無生。這樣說來，無聲之聲中，有風吹樹枝、水流的聲音，非寶樹（指凈土中的寶樹）。
【English Translation】 English version Bodhisattva delights in cultivation. 'Doubts Concerning the Pure Land'. Question: All Buddha-lands are empty, and sentient beings are like the fifth great element (referring to the element beyond earth, water, fire, and wind, a metaphor for illusion). Why then grasp at forms and abandon this life to be born in another? Answer: The Buddha's teachings do not depart from the Two Truths (conventional truth and ultimate truth). Accomplishing all dharmas while being apart from the characteristics of all dharmas. 'Accomplishing all' refers to the dharmas in conventional truth. 'Being apart from all characteristics' refers to the formlessness of the ultimate truth. Although knowing that the Buddha-lands and sentient beings are empty in nature, one should still constantly cultivate the practice of the Pure Land and teach all sentient beings. You only see the complete and perfect teaching (one of the three teachings of Buddhism, referring to the ultimate and true doctrine) refuting the parikalpita (a Buddhist term referring to false discrimination), believing that everything is ultimately empty, and do not believe in the teaching of dependent origination (a Buddhist term referring to the nature arising from the combination of causes and conditions). This is not believing in cause and effect, and saying that all dharmas are annihilated, which is a heretical view of outsiders. 'The Ten Doubts' says: 'Non-arising and non-ceasing' means that in the conditions of arising, all dharmas combine and do not maintain their self-nature. Seeking the substance of arising is also unattainable. This arising, when it arises, does not come from anywhere, so it is called non-arising. When all dharmas disperse, they do not maintain their self-nature. When this dispersal ceases, it does not go anywhere, so it is called non-ceasing. It is not that there is non-arising and non-ceasing apart from the arising and ceasing of conditions. Nor is it called non-arising simply by not seeking birth in the Pure Land. A verse says: 'The dharmas arising from conditions, I say are empty, also called provisional names, also called the Middle Way.' It also says: 'All dharmas do not arise by themselves, nor do they arise from others, not from both, nor without a cause, therefore it is said to be non-arising.' The wise diligently seek birth in the Pure Land, understanding that the substance of birth is unattainable, which is true non-arising. This is what is meant by 'when the mind is pure, the Buddha-land is pure'. Foolish people are bound by birth, hearing 'birth' they understand it as 'birth', hearing 'non-arising' they understand it as 'non-arising'. Not understanding this principle, they make arbitrary distinctions, blame each other, and resent others seeking birth in the Pure Land. What a great slander this is! Changlu (referring to Changlu Temple, here referring to the abbot of the temple) said: 'Taking birth as birth is a common view (a Buddhist term referring to the mistaken view of clinging to the permanence of things). Taking non-arising as non-arising is a nihilistic view (a Buddhist term referring to the mistaken view that everything ceases to exist after death). Birth without birth, non-arising arising, is the ultimate truth.' Yongming (referring to Zen Master Yongming Yanshou) said: 'The nature of form does not depart from the substance in its function; the form of nature does not depart from the substance in its essence. Praising the form is protecting the nature; destroying the form is simply destroying the nature.' Tianru (referring to Zen Master Tianru) said: 'Nature can manifest form, non-arising is birth; form is manifested by nature, birth is non-arising. In this way, in the sound of no sound, there is the sound of wind blowing through branches and water flowing, not the jeweled trees (referring to the jeweled trees in the Pure Land).'
欄干。豈同灰飛煙滅之頑空與撥無因果之魔屬哉。
三非心非相門者
婆沙論。新發意菩薩念實相佛。得上勢力。不貪著色身。法身亦不著。善知一切法。永寂如虛空。實性論。佛非可見法。眼識不得見。法非可說事。非耳識所聞。僧名無為。不可身心供養禮拜讚歎。摩訶般若經。菩薩摩訶薩唸佛。不以色受想行識念。以諸法自性空故。不應以三十二相．八十隨形好念。不應以戒．定．慧．解脫．解脫知見念。不應以十力．四無所畏．四無礙智．十八不共法而念。是諸法自性空故。自性空則無所念。無所念是爲念佛。智度論。於過去諸佛取相分別迴向。不名迴向。有相是一邊。無相是一邊。離是二邊行中道。是諸佛實相。若不取相數迴向。是為不顛倒。佛藏經。以是畢竟空無所有法念佛。唸佛者離諸想。諸想不生。心無分別。無名字。無障礙。無慾無得。不起覺觀。隨所念起一切諸想皆是邪見。隨無所有。無覺無觀無生無滅。通達是者名爲念佛。如是念中無貪無著無逆無順無名無想。舍利弗。無想無語乃名唸佛。是中乃至無微細小念。何況粗身口意業。無身口意業處。無取無攝。無諍無訟。無念無分別。空寂無性。滅諸覺觀。是名唸佛。若人成就如是念者。欲轉四天下地隨意能轉。亦能降伏百千億魔。況
【現代漢語翻譯】 現代漢語譯本： 欄桿（指佛法，此處比喻憑藉）。這與那些如同灰飛煙滅般頑固的空無主義者，以及否定因果的邪魔之輩，是截然不同的。
三、非心非相門
《婆沙論》（全稱《阿毗達磨大毗婆沙論》）說：新發意的菩薩憶念實相佛（證悟真如之佛），獲得大勢力，不貪著色身（由五蘊組成的身體），也不執著法身（佛的真如之身）。善於瞭解一切法，永遠寂靜如同虛空。《實性論》（具體指哪部論典待考）說：佛不是可以用眼睛看到的法，眼識無法見到。法不是可以用言語表達的事物，耳朵無法聽聞。僧（指出家修行人）名為無為（不造作），不可以身心供養、禮拜、讚歎。 《摩訶般若經》（即《大般若經》）說：菩薩摩訶薩憶念佛，不以色、受、想、行、識（五蘊）來憶念，因為一切法的自性本空。不應該以三十二相（佛的三十二種殊勝容貌特徵）、八十隨形好（佛的八十種細微美好特徵）來憶念。不應該以戒、定、慧（三學）、解脫、解脫知見（解脫后的智慧）來憶念。不應該以十力（佛的十種力量）、四無所畏（佛的四種無畏懼的品質）、四無礙智（佛的四種無礙的智慧）、十八不共法（佛的十八種不與其他修行者相同的功德）來憶念。因為這些法的自性本空，自性空就無所憶念。無所憶念就是憶念佛。 《智度論》（《大智度論》）說：對於過去諸佛，如果取相分別，然後迴向，不叫做迴向。有相是一邊，無相是一邊，離開這兩邊，行於中道，這就是諸佛的實相。如果不取相計數迴向，這才是沒有顛倒。 《佛藏經》說：用這種畢竟空無所有的法來念佛。唸佛的人遠離各種妄想，各種妄想不生起，心中沒有分別，沒有名字，沒有障礙，沒有慾望，沒有所得，不起覺觀（粗細念頭）。隨著所念而生起的一切妄想都是邪見。隨著無所有，沒有覺觀，沒有生滅。通達這些，就叫做唸佛。像這樣唸佛，心中沒有貪婪，沒有執著，沒有違逆，沒有順從，沒有名相，沒有妄想。舍利弗（釋迦摩尼佛的著名弟子），沒有妄想，沒有言語，才叫做唸佛。在這種唸佛中，乃至沒有微細的念頭，更何況粗大的身口意業。沒有身口意業的處所，沒有取，沒有攝，沒有爭，沒有訟，沒有念，沒有分別，空寂無性，滅除各種覺觀，這叫做唸佛。如果有人成就了這樣的唸佛，想要轉動四天下（指整個世界）的地，可以隨意轉動，也能降伏百千億魔，何況……
【English Translation】 English version: The railing (referring to the Buddha's teachings, used here as a metaphor for reliance). This is completely different from those nihilists who are stubbornly empty like ashes and smoke, and those demonic beings who deny cause and effect.
Three, the Gate of Neither Mind Nor Form
The 婆沙論 (Abhidharma Mahāvibhāṣā Śāstra) says: A newly aspiring Bodhisattva who contemplates the true form of the Buddha (the Buddha who has realized Suchness) obtains great power, does not crave the physical body (the body composed of the five aggregates), nor is attached to the Dharma body (the true body of the Buddha, Suchness). He is skilled in understanding all dharmas, and is eternally tranquil like empty space. The 實性論 (Shíxìng Lùn, specific text to be determined) says: The Buddha is not a dharma that can be seen; eye consciousness cannot see it. The Dharma is not something that can be spoken; the ear cannot hear it. The Sangha (referring to monastic practitioners) is called non-action (non-contrivance); it cannot be offered to, bowed to, praised, or worshiped with body and mind. The 摩訶般若經 (Mahāprajñāpāramitā Sūtra) says: A Bodhisattva-Mahasattva who contemplates the Buddha does not contemplate with form, feeling, thought, volition, or consciousness (the five aggregates), because the self-nature of all dharmas is empty. One should not contemplate with the thirty-two marks (the thirty-two auspicious physical characteristics of the Buddha), or the eighty minor marks (the eighty minor marks of excellence of the Buddha). One should not contemplate with morality, concentration, wisdom (the three learnings), liberation, or the knowledge and vision of liberation (wisdom after liberation). One should not contemplate with the ten powers (the ten powers of the Buddha), the four fearlessnesses (the four kinds of fearlessness of the Buddha), the four unobstructed wisdoms (the four unobstructed wisdoms of the Buddha), or the eighteen unshared dharmas (the eighteen unique qualities of the Buddha). Because the self-nature of these dharmas is empty, and if the self-nature is empty, there is nothing to contemplate. Not contemplating is contemplating the Buddha. The 智度論 (Mahāprajñāpāramitopadeśa) says: If one takes form and makes distinctions regarding past Buddhas, and then dedicates merit, this is not called dedication. Form is one extreme, formlessness is one extreme; leaving these two extremes and walking the Middle Way is the true form of all Buddhas. If one does not take form and count when dedicating merit, this is not inverted. The 佛藏經 (Buddha-pitaka Sūtra) says: Use this ultimately empty and non-existent dharma to contemplate the Buddha. One who contemplates the Buddha is apart from all thoughts; all thoughts do not arise; the mind has no discriminations, no names, no obstacles, no desires, no attainments, and does not give rise to perception and observation (coarse and subtle thoughts). All thoughts that arise along with what is contemplated are wrong views. Follow non-existence, without perception, without observation, without arising, without ceasing. One who penetrates this is called contemplating the Buddha. In such contemplation, there is no greed, no attachment, no opposition, no compliance, no names, no thoughts. Shariputra (a famous disciple of Shakyamuni Buddha), without thoughts, without words, is called contemplating the Buddha. In this contemplation, there is not even a subtle thought, let alone coarse actions of body, speech, and mind. There is no place for actions of body, speech, and mind, no taking, no gathering, no strife, no litigation, no thought, no discrimination, empty and still in nature, extinguishing all perceptions and observations; this is called contemplating the Buddha. If a person accomplishes such contemplation, he can turn the earth of the four continents (referring to the entire world) at will, and can also subdue hundreds of thousands of millions of demons, let alone...
弊無明從虛誑緣起。無決定相。是法如是。無想無戲論。無生無滅。不可說不可分別。無暗無明。魔若魔民所不能測。但以世俗言說有所教化而作是言。汝唸佛時莫取小想。莫生戲論。莫有分別。何以故。是法皆空。無有體性。不可念。一相所謂無相。是名真實唸佛。又止觀明唸佛三昧。佛不用心得。不用身得。不用心得。佛色。不用色得佛心。心者佛無心。色者佛無色。故不用色心得三菩提。佛色已盡乃至識已盡。佛所說盡者。癡人不知。智者曉了。不用身口得佛。不用智慧得佛。何故。智慧索不可得。自索我了不可得。亦無所見。一切法本無所有。壞本絕本。如是念者。名實相念佛門。亦名絕待門。
四離即離非門者
永明謂。若言內力是自性。若言他力成他性。若云機感相投是共性。若云非因非緣即無因性。皆滯閡執。未入圓成。當知佛力難思。玄通罕測。如阿迦叔樹。女人摩觸花為之出。是樹無覺觸非無覺觸。菩薩摩訶薩不思議念觸亦如是。如象齒因雷生花。是齒無聞。花云何生。若雷能生花。諸物應有。菩薩摩訶薩不思議聲塵亦如是。如勇士疑石為虎。箭至沒鏃。箭非克石。石非受矢。菩薩摩訶薩不思議精進亦如是。如人宿空舍。有鬼擔死人來。復一鬼爭之。鬼言此中有人。問是誰擔來。人言
【現代漢語翻譯】 現代漢語譯本：無明從虛假的因緣生起，沒有決定的相狀。這種法就是這樣，沒有思慮，沒有戲論，沒有生滅，不可說，不可分別，沒有黑暗，沒有光明，不是魔及其眷屬所能測度的。只是用世俗的言語教化才這樣說：『你念佛的時候，不要取小想，不要生戲論，不要有分別。』為什麼呢？因為一切法都是空，沒有自體，不可思念，唯一的相就是無相，這叫做真實的唸佛。又止觀闡明唸佛三昧，佛不是用心得來的，不是用身得來的。不用心得佛色，不用色得佛心。心對佛來說是沒有心的，色對佛來說是沒有色的，所以不用色心來獲得三菩提（Sān Pútí，無上正等正覺）。佛的色已經窮盡，乃至識已經窮盡。佛所說的窮盡，愚癡的人不知道，有智慧的人才明白。不用身口來得佛，不用智慧來得佛。為什麼呢？因為智慧尋求不可得，自己尋求我也了不可得，也沒有所見。一切法本來什麼都沒有，壞其根本，斷絕其根本。像這樣唸佛，叫做實相念佛門，也叫做絕待門。
四離，也就是離非門：
永明（Yǒngmíng）說：如果說內力是自性，如果說他力成就他性，如果說機感相投是共性，如果說非因非緣就是無因性，都是滯礙執著，沒有進入圓成。應當知道佛力難以思議，玄妙通達難以測度，就像阿迦叔樹（Ājiā shū shù），女人摩觸它，花就生出來。這樹沒有感覺，也不是沒有感覺。菩薩摩訶薩（Púsà mó訶sà， महान् बोधिसत्त्व）不可思議的念觸也是這樣。就像象牙因為雷聲而生花，這牙沒有聽覺，花怎麼會生出來呢？如果雷能生花，萬物都應該有花。菩薩摩訶薩不可思議的聲塵也是這樣。就像勇士懷疑石頭是老虎，箭射去沒入箭桿。箭不是在雕刻石頭，石頭也不是在承受箭。菩薩摩訶薩不可思議的精進也是這樣。就像人住在空屋子裡，有鬼扛著死人來，又一個鬼爭奪。鬼說這裡有人，問是誰扛來的，人說……
【English Translation】 English version: Ignorance arises from false conditions, without a determined form. This Dharma is like this: without thought, without playfulness, without arising or ceasing, unspeakable, indistinguishable, without darkness, without light, not measurable by demons or their people. Only with worldly speech is there teaching and transformation, and thus it is said: 'When you are mindful of the Buddha, do not take small thoughts, do not give rise to playfulness, do not have distinctions.' Why? Because all dharmas are empty, without substance, unthinkable, the one form is called no-form, this is called true mindfulness of the Buddha. Furthermore, Zhi Guan (止觀, cessation and contemplation) clarifies the Samadhi (三昧, concentration) of mindfulness of the Buddha. The Buddha is not attained by the mind, not attained by the body. The Buddha's form is not attained by the mind, the Buddha's mind is not attained by form. The mind, for the Buddha, is without mind; the form, for the Buddha, is without form. Therefore, the Threefold Enlightenment (Sān Pútí, 三菩提) is not attained by form and mind. The Buddha's form is exhausted, even to the exhaustion of consciousness. What the Buddha speaks of as exhaustion, foolish people do not know, wise people understand. The Buddha is not attained by body and speech, not attained by wisdom. Why? Because wisdom is sought but cannot be attained, self is sought but cannot be attained, and nothing is seen. All dharmas are originally without anything, destroying the root, severing the root. Mindfulness like this is called the gate of true form mindfulness of the Buddha, also called the gate of absolute contrast.
The Four Separations, which is the Gate of Non-Affirmation:
Yongming (永明) said: If it is said that inner power is self-nature, if it is said that other power accomplishes other-nature, if it is said that the mutual response of opportunity and feeling is common-nature, if it is said that non-cause and non-condition is no-cause-nature, all are stagnant attachments, not entering into perfect accomplishment. It should be known that the Buddha's power is difficult to conceive, the profound penetration is difficult to measure, like the Ājiā shū tree (阿迦叔樹), when a woman touches it, flowers come out. This tree has no sensation, yet it is not without sensation. The inconceivable thought-touch of a Bodhisattva Mahasattva (Púsà mó訶sà,菩薩摩訶薩) is also like this. Like an elephant's tusk that produces flowers because of thunder, this tusk has no hearing, how can flowers be produced? If thunder can produce flowers, all things should have flowers. The inconceivable sound-dust of a Bodhisattva Mahasattva is also like this. Like a brave man who suspects a stone to be a tiger, the arrow goes in and the shaft disappears. The arrow is not carving the stone, the stone is not receiving the arrow. The inconceivable diligence of a Bodhisattva Mahasattva is also like this. Like a person who lives in an empty house, a ghost comes carrying a dead person, and another ghost fights for it. The ghost says there is someone here, asking who carried it here, the person says...
前鬼擔來。后鬼大瞋。捉此人手㧞斷。前鬼取死人臂附之。如是臂腳頭脅舉身皆易。二鬼共食拭口而去。其人思惟。我身被鬼食盡。此身儘是他肉。一切時作他身想。五欲亦不貪。是他身不應供養。妻子亦不染。是他身不應有染。種種苦辱皆順受。是他身無復憍慢。后忽自計。若是他不應有我。若非他他身現在。是中非他非非他。非我非非我。我亦不可得。他亦不可得。從本已來恒自如是。即知一切法是我非我皆為妄計。菩薩摩訶薩不思議觀力見佛自他亦如是。如貧人商丘開信富者。言入火不燒。入水不溺。投高不折。隨諸誑語皆得實寶物。而貧人無他術。故菩薩摩訶薩不思議貪獲佛寶王亦如是。如空谷隨聲發響。此響不從空。不從谷。不從聲來。從空來。空應有響。從谷來。應時時響。從聲來。呼平地此響亦傳。乃至非和合來。非因緣來。非自然來。菩薩摩訶薩不思議聲相非來非去亦如是。如幻人幻長者所愛馬入瓶中。瓶不加大而馬拂尾如常。長者為設食。馬系柱如故。菩薩摩訶薩不思議幻法變現佛剎亦如是。如阿宅迦藥一兩。變千兩銅成真金。非千兩銅能變此藥。菩薩摩訶薩不思議丹點薉成凈亦如是。如安繕那藥涂目。行人中人所不見。菩薩摩訶薩不思議藥力于唸唸生中得無生身亦如是。如無能勝香涂鼓。發聲一
【現代漢語翻譯】 現代漢語譯本： 前鬼（指執行懲罰的惡鬼）擔著屍體前來，后鬼（指執行懲罰的惡鬼）勃然大怒，抓住此人的手將其拔斷。前鬼取來死人的手臂接上。像這樣，手臂、腳、頭、脅等全身都被替換。兩個惡鬼共同食用此人的肉，擦拭嘴角后離去。此人思索：『我的身體被惡鬼吃盡，現在的身體全是其他人的肉。』因此，他時時刻刻都作『這是他人的身體』之想，對於五欲（指色、聲、香、味、觸五種感官慾望）也不再貪戀，因為『這是他人的身體，不應供養』。對於妻子也不再迷戀，因為『這是他人的身體，不應有染著』。對於各種苦難和侮辱都能順從接受，因為『這是他人的身體，沒有必要驕慢』。後來，他又忽然自問：『如果是他人的身體，那就不應該有我。如果不是他人的身體，那他人的身體現在又在哪裡？』這其中既非他，也非非他；既非我，也非非我。『我』也不可得，『他』也不可得。從根本以來，本來就是這樣。於是他了知一切法，無論是『我』還是『非我』，都是虛妄的計度。菩薩摩訶薩以不可思議的觀照力，見到佛與自他也是如此。 如同貧窮的人相信商丘開信這個富人所說的謊言，說進入火中不會被燒，進入水中不會被淹，從高處跳下不會折斷，相信他所有虛假的言語，卻因此得到了真實的寶物。而貧窮的人並沒有其他的法術，所以菩薩摩訶薩以不可思議的貪慾獲得佛的寶藏也像這樣。 如同空曠的山谷隨著聲音發出迴響，這回響不是從空曠的山谷而來，不是從山谷而來，也不是從聲音而來。如果說是從空曠的山谷而來，那空曠的山谷就應該一直有迴響；如果說是從山谷而來，那就應該時時刻刻都有迴響；如果說是從聲音而來，那麼在平地上呼喊，這回響也應該能夠傳開。乃至這回響不是和合而來，不是因緣而來，也不是自然而來。菩薩摩訶薩不可思議的聲音的相狀，非來非去也是如此。 如同幻術師變幻出長者所喜愛的馬，進入瓶子中。瓶子沒有變大，而馬在瓶中擺動尾巴如常。長者為馬設定食物，馬被繫在柱子上，一切如故。菩薩摩訶薩以不可思議的幻術變現佛剎也是如此。 如同阿宅迦藥一兩，能將一千兩銅變成真金。但不是一千兩銅能夠變化這種藥。菩薩摩訶薩以不可思議的丹藥點化污穢成為清凈也是如此。 如同用安繕那藥塗抹眼睛，能使人在人群中隱身，不被人看見。菩薩摩訶薩以不可思議的藥力，在念念生滅中得到無生之身也是如此。 如同在鼓上塗抹無能勝香，發出的聲音...
【English Translation】 English version: The former ghost (referring to a punishing demon) carries the corpse, and the latter ghost (referring to a punishing demon) becomes greatly enraged, grabbing the person's hand and tearing it off. The former ghost takes the arm of the dead person and attaches it. In this way, the arms, legs, head, ribs, and the entire body are replaced. The two ghosts eat the person's flesh together, wipe their mouths, and leave. The person thinks: 'My body has been completely eaten by the ghosts, and this body is entirely the flesh of others.' Therefore, he constantly thinks of it as 'this is someone else's body,' and no longer craves the five desires (referring to the five sensory desires of form, sound, smell, taste, and touch), because 'this is someone else's body and should not be indulged.' He is no longer infatuated with his wife, because 'this is someone else's body and should not be attached to.' He accepts all kinds of suffering and humiliation submissively, because 'this is someone else's body and there is no need to be arrogant.' Later, he suddenly questions himself: 'If it is someone else's body, then there should be no 'I'. If it is not someone else's body, then where is the other person's body now?' In this, it is neither 'other' nor 'not-other'; neither 'I' nor 'not-I'. 'I' is unattainable, and 'other' is unattainable. From the beginning, it has always been like this. Then he realizes that all dharmas, whether 'I' or 'not-I', are false conceptions. The Bodhisattva Mahasattva, with inconceivable power of contemplation, sees that the Buddha and self-other are also like this. It is like a poor person believing the lies told by the wealthy man Shangqiu Kaixin, saying that entering fire will not burn, entering water will not drown, and jumping from a height will not break, believing all his false words, but thereby obtaining real treasures. And the poor person has no other magic, so the Bodhisattva Mahasattva obtaining the treasure of the Buddha with inconceivable greed is also like this. It is like an empty valley echoing with sound. This echo does not come from the emptiness, not from the valley, and not from the sound. If it is said to come from the emptiness, then the emptiness should always have an echo; if it is said to come from the valley, then there should be an echo at all times; if it is said to come from the sound, then calling out on flat ground, this echo should also be transmitted. Furthermore, this echo does not come from combination, not from conditions, and not from nature. The inconceivable sound aspect of the Bodhisattva Mahasattva, neither coming nor going, is also like this. It is like a magician transforming a horse loved by an elder, entering a bottle. The bottle does not become larger, and the horse wags its tail as usual in the bottle. The elder sets up food for the horse, and the horse is tied to a pillar, everything as before. The Bodhisattva Mahasattva transforming Buddha-lands with inconceivable magic is also like this. It is like one ounce of Atakaka medicine transforming a thousand ounces of copper into real gold. But it is not that a thousand ounces of copper can transform this medicine. The Bodhisattva Mahasattva transforming defilement into purity with inconceivable elixir is also like this. It is like applying Anjana medicine to the eyes, enabling a person to become invisible in a crowd, unseen by others. The Bodhisattva Mahasattva obtaining a non-arising body in the arising and ceasing of thoughts with inconceivable medicinal power is also like this. It is like applying the invincible fragrance to a drum, the sound that is produced...
切敵軍皆退散。又轉輪王有香名海藏。若燒一丸。王及四軍皆騰虛空。菩薩摩訶薩不思議正念香伏魔軍越三界亦如是。當知唸佛三昧不可思議。如普賢毛孔。摩耶夫人腹。凈明丈室具足優婆夷小器。何以故。一切法皆不可思議故。若有毛頭許可思議者即非法界性海。如上言心言境。有相無相。皆入此不思議解脫。即知一切分別唸佛皆為戲論。
第六稱性門
夫一切賢聖稱性而行。法性無邊行海叵量。或剎那際行滿三祇。或恒沙劫未成一念。飛空鳥跡辨地位之疆隅。淚日風花明過現之影像。無脛而走。舍阿彌以何之。不疾而速。識西方之非遠。譬五色至玄而亡。萬流以海為極者也。今約諸行入一行。略示五門。一信心行二止觀行三六度行四悲願行五稱法門
一信心行者
經云。信為道元功德母。一切諸行信為正因。乃至菩提果滿亦只完此信根。如穀子墮地迨于成實不異初種。如稚筍參天暨至叢葉本是原竿。初心菩薩無不依信力成就者。蓮宗尤仗信為根本。一信阿彌陀佛不動智．根本智與己無異。如大虛空日映則明。云來則翳。虛空本無是故。又云日即虛空故。二信阿彌陀佛那由他劫難行難忍種種修習之事。我亦能行。何以故。無始漂溺三途生苦死苦。披毛帶角鐵床銅柱。一切無益之苦皆能受之
【現代漢語翻譯】 現代漢語譯本 切斷敵軍，使其全部退散。又有轉輪聖王擁有一種名為海藏的香。如果焚燒一丸，國王和他的四軍都能騰空飛起。菩薩摩訶薩不可思議的正念香降伏魔軍，超越三界也是如此。應當知道唸佛三昧不可思議。如同普賢菩薩的毛孔，摩耶夫人的腹部，凈名居士的丈室，都具足了優婆夷的小器量。這是為什麼呢？因為一切法都是不可思議的。如果有一根毫毛的尖端可以被思議，那就不是法界性海。如同上面所說的心和境，有相和無相，都進入這不可思議的解脫。由此可知，一切分別唸佛都是戲論。
第六 稱性門
一切賢聖都依隨自性而行。法性無邊，行海深廣不可測量。或者在極短的時間內修行圓滿了三大阿僧祇劫，或者經過恒河沙數般的劫數也未能成就一個念頭。飛鳥在空中留下的痕跡可以辨別地位的疆界，淚痕、陽光、風和花朵可以顯現過去和現在的影像。沒有腳卻能行走，捨棄阿彌陀佛又能去向哪裡呢？不快卻迅速，認識到西方凈土並非遙遠。譬如五色混合到極致反而消失了色彩，萬千河流都以大海為歸宿。現在將各種修行歸入一行三昧，略微開示五門：一、信心行；二、止觀行；三、六度行；四、悲願行；五、稱法門。
一 信心行
經中說：『信為道的開端，功德的母親。』一切諸行的正因都是信，乃至菩提果圓滿也只是完成了這個信根。如同穀子落在地上，直到結成果實，與最初的種子沒有差異。如同幼小的竹筍參天生長，直到長成茂密的竹林，根本就是原來的竹竿。最初發心的菩薩沒有不依靠信力而成就的。蓮宗尤其依賴信為根本。一、相信阿彌陀佛（Amitabha）的不動智、根本智與自己沒有差別。如同廣闊的虛空，太陽照耀就明亮，雲朵遮蔽就昏暗。虛空本來沒有這些，所以又說太陽就是虛空。二、相信阿彌陀佛（Amitabha）在無數劫中難行能行、難忍能忍的種種修行之事，我也能做到。為什麼呢？因為我從無始以來漂流沉溺於三惡道，經歷生苦死苦，披毛戴角，遭受鐵床銅柱的刑罰，一切無益的苦都能承受。
【English Translation】 English version Cutting off the enemy troops, causing them all to retreat. Furthermore, the Chakravarti Raja (轉輪聖王, Wheel-Turning King) possesses an incense called Haizang (海藏, Ocean Treasury). If one pellet is burned, the king and his four armies can ascend into the sky. The Bodhisattva Mahasattva's (菩薩摩訶薩, Great Being Bodhisattva) inconceivable right mindfulness incense subdues the demon armies and transcends the three realms in the same way. It should be known that the Samadhi (三昧, concentration) of Buddha Recitation is inconceivable. Like the pores of Samantabhadra (普賢, Universal Worthy), the womb of Maya (摩耶夫人, Buddha's mother), and Vimalakirti's (凈名, Pure Name) small chamber, they fully contain the small capacity of Upasika (優婆夷, female lay follower). Why is this? Because all Dharmas (法, teachings) are inconceivable. If even a hair tip could be conceived, it would not be the Dharma Realm Nature Ocean (法界性海, the ocean of the nature of the Dharma Realm). As mentioned above, mind and environment, with form and without form, all enter this inconceivable liberation. From this, it is known that all discriminating Buddha Recitation is mere play.
Sixth: Gate of Accordance with Nature
All sages and worthies act in accordance with their nature. The Dharma Nature (法性, nature of reality) is boundless, and the ocean of practice is immeasurable. Perhaps in an instant, practice is completed for three Asankhyeya Kalpas (阿僧祇劫, countless eons), or perhaps after countless Kalpas like the sands of the Ganges, even a single thought is not accomplished. The traces of birds flying in the sky can distinguish the boundaries of positions, and tears, sunlight, wind, and flowers reveal the images of the past and present. Walking without legs, where else can one go if one abandons Amitabha (阿彌陀佛, Buddha of Infinite Light)? Not fast yet swift, recognizing that the Western Pure Land is not far away. It is like the five colors, when mixed to the extreme, lose their color, and all rivers take the ocean as their ultimate destination. Now, summarizing all practices into the Samadhi of One Practice, I will briefly explain five gates: 1. Faith Practice; 2. Samatha-Vipassana (止觀, calming and insight) Practice; 3. Six Paramitas (六度, six perfections) Practice; 4. Compassion and Vow Practice; 5. Dharma-Calling Practice.
One: Faith Practice
The Sutra says: 'Faith is the source of the Path and the mother of merit.' The right cause of all practices is faith, and even the full attainment of the Bodhi (菩提, enlightenment) fruit is simply the completion of this root of faith. Like a grain of rice falling to the ground, until it bears fruit, it is no different from the initial seed. Like a young bamboo shoot growing tall, until it becomes a dense bamboo forest, the root is the original stalk. No Bodhisattva (菩薩, enlightened being) with initial aspiration has not achieved accomplishment by relying on the power of faith. The Lotus School especially relies on faith as its foundation. First, believe that Amitabha Buddha's (阿彌陀佛, Buddha of Infinite Light) immovable wisdom and fundamental wisdom are no different from one's own. Like the vast sky, it is bright when the sun shines and dark when clouds come. The sky originally has none of these, so it is also said that the sun is the sky. Second, believe that Amitabha Buddha's (阿彌陀佛, Buddha of Infinite Light) various practices, difficult to perform and difficult to endure, over countless Kalpas (劫, eons), I can also perform. Why is this? Because from beginningless time, I have drifted and drowned in the three evil paths, experiencing the suffering of birth and death, wearing fur and horns, and enduring the punishments of iron beds and copper pillars. All useless suffering I can endure.
。況今菩薩萬行濟眾生事豈不能為。三信阿彌陀佛無量智慧無量神通及成就無量願力等事。我亦當得。如來自性方便具有如是不思議事。我與如來同一自體清凈性故。四信阿彌陀佛不去不來。我亦不去不來。西方此土不隔毫端。欲見即見。何以故。一切諸佛皆以法性為身土故。五信阿彌陀佛修行歷劫直至證果不移剎那。我亦不移剎那位齊諸佛。何以故。時分者是業。法界海中業不可得故。如是信解是入道初心。信一切諸佛凈土之行。
二止觀行者
如圓覺．楞嚴．華嚴諸方等經。古今學者廣設觀門。唯臺宗三觀最為直捷。示一心之筌蹄。撮諸法之要領。修行徑路無逾於此。西方十六觀。一一具此三義。妙宗鈔曰。性中三德體。是諸佛三身。即此三德三身。是我一心三觀。若不然者。則觀外有佛。境不即心。何名圓宗絕待之觀。亦可彌陀三身以為法身。我之三觀以為般若。觀成見佛即是解脫。舉一具三。如新伊字。觀佛既爾。觀諸依正理非異涂。廣如疏鈔不能具述。知此則知唸佛一聲具足三觀。了能念之心。非肉團。非緣影。是空觀。了所念之佛。若依若正。各各主伴圓融。豎窮橫遍。是假觀。了能所絕待。雙亡雙照。是中觀。又能念即一心三觀。所念即一境三諦。能所不二即諦。觀不二三諦即法身。三觀
【現代漢語翻譯】 現代漢語譯本：更何況現在菩薩爲了救濟眾生而行的各種善行，難道我不能做到嗎？第三，相信阿彌陀佛（Amitabha，音譯，意為無量光佛）具有無量的智慧、無量的神通以及成就無量的願力等等。我也應當能夠獲得這些。如來的自性方便具備如此不可思議的力量，因為我和如來具有同一本體的清凈自性。第四，相信阿彌陀佛不去不來，我也同樣不去不來。西方凈土和此土之間沒有絲毫阻隔，想要見到就能見到。為什麼呢？因為一切諸佛都以法性作為他們的身土。第五，相信阿彌陀佛修行經歷無數劫，直至證得佛果，沒有一剎那的動搖。我也同樣不應動搖，我的果位與諸佛相等。為什麼呢？因為時間的分隔是業力造成的，而在法界海中，業力是不可得的。像這樣的信心和理解，是進入佛道的初步。相信一切諸佛凈土的修行。 二、止觀行者 如《圓覺經》（Śūraṅgama Samādhi Sūtra，音譯，全名《大方廣圓覺修多羅了義經》）、《楞嚴經》（Śūraṅgama Sūtra，音譯，全名《大佛頂首楞嚴經》）、《華嚴經》（Avataṃsaka Sūtra，音譯，全名《大方廣佛華嚴經》）等諸方等經典，古今學者廣泛設立觀想之門。只有天臺宗的三觀最為直接簡捷，揭示了一心三觀的門徑，抓住了諸法的要領。修行的路徑沒有超過這種方法的。西方凈土十六觀，每一個都具備這三種意義。《妙宗鈔》說：『自性中具有的三德之體，就是諸佛的三身。這三德三身，就是我一心三觀。』如果不是這樣，那麼就是觀想之外有佛，境界不即是心。那還怎麼能稱為圓宗絕待之觀呢？也可以將阿彌陀佛的三身作為法身，將我的三觀作為般若（Prajñā，音譯，意為智慧）。觀想成就，見到佛就是解脫。舉一即具足三者，就像新的伊字（I）。觀想佛既然如此，觀想諸依報和正報的道理也沒有什麼不同。詳細內容如疏鈔所說，不能全部敘述。知道了這些，就知道唸佛一聲就具足三觀。瞭解能唸的心，不是肉團，不是緣影，是空觀。瞭解所念的佛，無論是依報還是正報，各自作為主伴而圓融，豎窮橫遍，是假觀。瞭解能念和所念的絕待，雙亡雙照，是中觀。而且能念就是一心三觀，所念就是一境三諦。能所不二就是諦，觀不二三諦就是法身，三觀
【English Translation】 English version: Moreover, can't I perform the myriad practices of a Bodhisattva (Bodhisattva, a being on the path to Buddhahood) to save all living beings? Thirdly, I believe that Amitabha Buddha (Amitabha, meaning 'Infinite Light') possesses immeasurable wisdom, immeasurable supernatural powers, and has accomplished immeasurable vows, and so on. I should also be able to attain these. The Tathagata's (Tathagata, 'one who has thus come' or 'one who has thus gone,' referring to a Buddha) inherent expedient means possess such inconceivable power because I and the Tathagata share the same pure nature of the self-essence. Fourthly, I believe that Amitabha Buddha neither goes nor comes, and I also neither go nor come. There is no separation between the Western Pure Land and this land, not even a hair's breadth. I can see him whenever I want to. Why? Because all Buddhas take Dharma-nature (Dharma-nature, the true nature of reality) as their body and land. Fifthly, I believe that Amitabha Buddha practiced through countless kalpas (kalpa, an immense period of time) until he attained Buddhahood, without wavering for even a moment. I should also not waver, and my attainment should be equal to that of all Buddhas. Why? Because the division of time is caused by karma (karma, action driven by intention which leads to future consequences), and in the ocean of the Dharma-realm (Dharma-realm, the totality of all things and principles), karma is unattainable. Such faith and understanding are the initial steps into the path. Believe in the practices of all Buddhas' Pure Lands. Two, Practitioners of Cessation and Contemplation Like the Śūraṅgama Samādhi Sūtra (Śūraṅgama Samādhi Sūtra, a Buddhist scripture), the Śūraṅgama Sūtra (Śūraṅgama Sūtra, another Buddhist scripture), the Avataṃsaka Sūtra (Avataṃsaka Sūtra, also known as the Flower Garland Sutra), and other Vaipulya Sutras (Vaipulya Sutras, a category of Buddhist scriptures), scholars of the past and present have widely established gates of contemplation. Only the Three Contemplations of the Tiantai school are the most direct and straightforward, revealing the path of the One Mind and grasping the essentials of all dharmas (dharmas, the teachings of the Buddha or the elements of reality). There is no path of practice that surpasses this. The Sixteen Contemplations of the Western Pure Land each possess these three meanings. The 'Miaozong Chao' says: 'The substance of the Three Virtues within the self-nature is the Three Bodies of the Buddhas. These Three Virtues and Three Bodies are my One Mind and Three Contemplations.' If it were not so, then there would be a Buddha outside of contemplation, and the realm would not be identical to the mind. How could it be called the Absolute Contemplation of the Perfect School? One can also take the Three Bodies of Amitabha Buddha as the Dharma-body (Dharma-body, the body of the Buddha's teachings) and my Three Contemplations as Prajñā (Prajñā, wisdom). When contemplation is accomplished, seeing the Buddha is liberation. To mention one is to include all three, like the new letter I. Since contemplation of the Buddha is like this, the principle of contemplating the circumstantial and direct rewards is no different. The details are as described in the commentaries and sub-commentaries, which cannot all be narrated. Knowing this, one knows that reciting the Buddha's name once is to fully possess the Three Contemplations. Understanding that the mind that is capable of reciting is not a mass of flesh, nor a reflection of conditions, but is the contemplation of emptiness. Understanding that the Buddha who is being recited, whether circumstantial or direct reward, each as the main and supporting, is perfectly integrated, extending vertically to the end of time and horizontally throughout all space, is the contemplation of provisional existence. Understanding the absoluteness of the capable and the object, both vanishing and both illuminating, is the contemplation of the Middle Way. Moreover, the capable is the One Mind and Three Contemplations, and the object is the One Realm and Three Truths. The non-duality of the capable and the object is the Truth, and the non-duality of contemplation and the Three Truths is the Dharma-body, the Three Contemplations.
即般若。諦觀不二。唸佛相應即解脫。舉一即三。如新伊字。是則唸佛一聲能凈四土。如拈一微塵變大地作黃金。是謂法界圓融不可思議觀門。
三六度行者
起信論。知法性體離慳貪。隨順行檀波羅密。知法性無染離五欲過。隨順行戒波羅密。知法性無苦離瞋惱。隨順行忍波羅密。知法性無身心相離懈怠。隨順行進波羅密。知法性常定體無亂故。隨順行禪波羅密。知法性體明離無明。隨順行般若波羅密。智度論。菩薩觀一切法畢竟空。不生慳貪。畢竟空中無慳貪。慳貪根本斷故。乃至般若波羅密畢竟空。常不生癡心。又菩薩雖不見施。以清凈空心施。作是念。是施無所有。眾生須故與。如小兒以土為金。長者不見是金。隨意與。無所與。餘五法亦如是。是謂菩薩行於六度。修凈土者不越一行具此六義。唸唸離。行於施。唸唸凈。行於戒。唸唸寂。行於忍。唸唸續。行於進。唸唸一。行於定。唸唸佛。行於智。當知離凈寂續一。必有事相隨緣而起。而皆從唸佛流出。正助不二。事理不二。是故唸佛一行能該諸行。以唸佛是一心法門。心外無諸行故。若廢諸行即是廢心。
四悲願行者
諸佛菩薩性海無盡。供養無盡。戒施無盡。乃至饒益無盡。如普賢十大愿王。虛空界眾生界無盡。我願無盡。
【現代漢語翻譯】 現代漢語譯本：這就是般若（prajna，智慧）。以真諦觀察不二之理。唸佛與實相相應，即得解脫。舉一即三，如新伊字（siddham，梵文字母）。因此，唸佛一聲能清凈四土（指佛的四種國土）。如拈起一粒微塵，能將大地變為黃金。這就是所謂的法界圓融不可思議觀門。
三、六度行者
《起信論》說：了知法性之體遠離慳貪，隨順修行檀波羅蜜（danaparamita，佈施波羅蜜）。了知法性無染，遠離五欲之過，隨順修行戒波羅蜜（silaparamita，持戒波羅蜜）。了知法性無苦，遠離嗔惱，隨順修行忍波羅蜜（ksantiparamita，忍辱波羅蜜）。了知法性無身心之相，遠離懈怠，隨順修行進波羅蜜（viryaparamita，精進波羅蜜）。了知法性常定，本體沒有散亂，所以隨順修行禪波羅蜜（dhyanaparamita，禪定波羅蜜）。了知法性之體光明，遠離無明，隨順修行般若波羅蜜（prajnaparamita，智慧波羅蜜）。《智度論》說：菩薩觀察一切法畢竟空，不生慳貪。在畢竟空中沒有慳貪，慳貪的根本斷除的緣故。乃至般若波羅蜜畢竟空，常不生愚癡之心。又菩薩雖然不見有施捨之物，以清凈空性的心來佈施，這樣想：這佈施是無所有的。因為眾生需要才給予。如同小孩子把土當作金子，長者不認為那是金子，隨意給予，沒有能給予的東西。其餘五種波羅蜜也是這樣。這就是菩薩修行六度。修凈土的人不超越一行而具足這六種意義。唸唸離，是行於佈施。唸唸凈，是行於持戒。唸唸寂，是行於忍辱。唸唸續，是行於精進。唸唸一，是行於禪定。唸唸佛，是行於智慧。應當知道離、凈、寂、續、一，必定有事相隨緣而起，而都從唸佛流出。正行和助行不是二，事和理不是二。因此，唸佛一行能包含所有修行。因爲念佛是一心法門，心外沒有其他修行。如果廢棄其他修行，就是廢棄心。
四、悲願行者
諸佛菩薩的性海無有窮盡，供養無有窮盡，持戒佈施無有窮盡，乃至饒益眾生無有窮盡。如普賢菩薩的十大愿王，虛空界、眾生界沒有窮盡，我的願力也沒有窮盡。
【English Translation】 English version: This is prajna (wisdom). To contemplate the non-duality with true insight. To be in accord with Buddha-Recollection is liberation. To raise one is to raise three, like the new 'i' character (siddham, a Sanskrit alphabet). Therefore, one recitation of Buddha's name can purify the four lands (the four types of Buddha lands). Like picking up a mote of dust and transforming the earth into gold. This is called the inconceivable gate of perfect harmony of the Dharmadhatu (realm of reality).
- Practitioners of the Six Paramitas
The Treatise on Awakening of Faith says: Knowing that the essence of Dharma-nature is free from stinginess, one accordingly practices the Dana Paramita (perfection of giving). Knowing that the essence of Dharma-nature is unblemished and free from the faults of the five desires, one accordingly practices the Sila Paramita (perfection of morality). Knowing that the essence of Dharma-nature is free from suffering and anger, one accordingly practices the Ksanti Paramita (perfection of patience). Knowing that the essence of Dharma-nature is without the appearance of body and mind, and free from laziness, one accordingly practices the Virya Paramita (perfection of diligence). Knowing that the essence of Dharma-nature is always stable and its essence is without disturbance, one accordingly practices the Dhyana Paramita (perfection of meditation). Knowing that the essence of Dharma-nature is bright and free from ignorance, one accordingly practices the Prajna Paramita (perfection of wisdom). The Treatise on the Great Perfection of Wisdom says: Bodhisattvas contemplate that all dharmas are ultimately empty, and do not give rise to stinginess. In ultimate emptiness, there is no stinginess, because the root of stinginess is cut off. Even the Prajna Paramita is ultimately empty, and one constantly does not give rise to foolish thoughts. Furthermore, although Bodhisattvas do not see anything to give, they give with a pure and empty mind, thinking: This giving is without anything to give. They give because beings need it. Like a child who takes earth as gold, the elder does not see it as gold, and gives it away casually, without anything to give. The other five paramitas are also like this. This is how Bodhisattvas practice the six paramitas. Those who cultivate Pure Land do not go beyond one practice, but possess all six meanings. Each thought of detachment is practicing giving. Each thought of purity is practicing morality. Each thought of stillness is practicing patience. Each thought of continuity is practicing diligence. Each thought of oneness is practicing meditation. Each thought of Buddha is practicing wisdom. One should know that detachment, purity, stillness, continuity, and oneness, must have phenomena arising according to conditions, and all flow from Buddha-Recollection. The primary and auxiliary practices are not two, phenomena and principle are not two. Therefore, the single practice of Buddha-Recollection can encompass all practices. Because Buddha-Recollection is the Dharma-gate of one mind, and there are no practices outside the mind. If one abandons all practices, one abandons the mind.
- Practitioners of Great Compassion and Vows
The ocean of nature of all Buddhas and Bodhisattvas is inexhaustible, offerings are inexhaustible, morality and giving are inexhaustible, and even benefiting others is inexhaustible. Like the Ten Great Vows of Samantabhadra Bodhisattva, the realm of empty space and the realm of beings are inexhaustible, and my vows are also inexhaustible.
身語意業無有疲厭。一切諸佛無不成就。如是愿王證涅槃果。故天親菩薩凈土五念門以禮拜．讚歎．作愿．觀察四種為成就入功德門。迴向一切煩惱眾生㧞世間苦為成就出功德門。菩薩修五念門速得阿耨菩提。難曰。凈名經。觀眾生如夢。所見已寤等。發願利生。將無眼見空華耶。答。智度論引佛云。無佛者破著佛想。不言取無佛相。當知無眾生者破眾生想。不言取無眾生相。故凈名謂菩薩作是觀已。自言我當爲眾生說無眾生法。即真實慈也。又般若經。菩薩深入大悲。如慈父見子為無所值物故死甚憐之此兒虛誑死。諸佛亦如是。知諸法空。畢竟不可得。眾生不知于空法。染著著因緣。故墮大地獄。是故深入大悲。是則諸佛慈悲。正以眾生空故。眾生誑入生死故。豈有反息悲願之理。故知菩薩種種度生是深達無眾生義。若見有眾生即有我。慈悲心劣。豈能行如是二種饒益之行。先德云。未居究竟。全是自利。妙覺佛后。普賢方是利他之行。佛告比丘。功德果報甚深。無有如我知恩分者。我本以欲心無厭得佛。今雖更無功德可得。我欲亦不休。當知行海無邊。非丈竿尺木所能探其底裡。癡兒見人指門前竿云在天半。即計量言。從地至天止兩竿許。佛法戲論亦復如是。
五稱法行者
法界海無量無邊。行海亦
【現代漢語翻譯】 現代漢語譯本 身、語、意三業沒有疲憊厭倦。一切諸佛沒有不成就的。這樣的愿王能夠證得涅槃果。所以天親菩薩的凈土五念門，以禮拜、讚歎、作愿、觀察四種作為成就入功德之門。迴向一切煩惱眾生，拔除世間痛苦，作為成就出功德之門。菩薩修習五念門，迅速證得阿耨菩提（Anuttara-samyak-sambodhi，無上正等正覺）。 有人提問：『《維摩詰經》說，觀察眾生如夢，所見已醒等等。如果發願利益眾生，難道不是眼見空花嗎？』 回答：《大智度論》引用佛的話說：『沒有佛的人，是爲了破除執著于佛的念頭，而不是要人執取沒有佛的相。』應當知道，說沒有眾生，是爲了破除執著于眾生的念頭，而不是要人執取沒有眾生的相。所以《維摩詰經》說菩薩作這樣的觀想后，自己說『我應當為眾生說無眾生法』，這就是真實的慈悲。 又，《般若經》說：『菩薩深入大悲，如同慈父看見兒子因為毫無價值的東西而死，非常憐憫他，雖然知道這兒子是虛妄的死去。諸佛也是這樣，知道諸法皆空，畢竟不可得。眾生不知道空法，染著于因緣，所以墮入大地獄。因此要深入大悲。』這就是說，諸佛的慈悲，正是因為眾生是空性的，眾生虛妄地進入生死輪迴，難道會有停止悲願的道理嗎？所以知道菩薩種種度化眾生，是深刻通達無眾生之義。如果見到有眾生，就有了我執，慈悲心就弱了，怎麼能行持這兩種饒益眾生的行為呢？ 先德說：『未達到究竟覺悟，全是自利；妙覺成佛后，普賢菩薩才是利他的行為。』 佛告訴比丘：『功德果報非常深遠，沒有人像我這樣知道報恩的。我本來因為慾望心沒有厭倦而成就佛果，現在即使沒有更多的功德可以獲得，我的慾望也不會停止。』應當知道，行愿之海無邊無際，不是用丈量竿尺的木頭所能探測到底的。愚癡的孩子看見有人指著門前的竿子說在天空一半，就計量說，從地到天只有兩竿的高度。佛法的戲論也是這樣。 五、稱法行者 法界海無量無邊，行海也是如此。
【English Translation】 English version Their physical, verbal, and mental actions are without weariness or aversion. All Buddhas are fully accomplished. Such a King of Vows can attain the fruit of Nirvana. Therefore, in Vasubandhu Bodhisattva's Pure Land Five Contemplation Gates, the four practices of prostration, praise, making vows, and observation are taken as the means to enter the gate of merit. Dedicating merit to all afflicted beings and relieving the suffering of the world are taken as the means to exit the gate of merit. Bodhisattvas who cultivate the Five Contemplation Gates quickly attain Anuttara-samyak-sambodhi (supreme perfect enlightenment). Objection: The Vimalakirti Sutra says, 'Observe sentient beings as dreams, what is seen is already awakened,' etc. If one makes vows to benefit sentient beings, wouldn't it be like seeing empty flowers? Answer: The Mahaprajnaparamita Sastra quotes the Buddha as saying, 'Those who say there is no Buddha are breaking the attachment to the thought of Buddha, not saying to take the appearance of no Buddha.' It should be known that saying there are no sentient beings is to break the attachment to the thought of sentient beings, not saying to take the appearance of no sentient beings. Therefore, the Vimalakirti Sutra says that after a Bodhisattva makes such an observation, he says, 'I shall speak the Dharma of no sentient beings for sentient beings,' which is true compassion. Furthermore, the Prajnaparamita Sutra says, 'Bodhisattvas deeply enter great compassion, like a compassionate father seeing his son die for something worthless, deeply pitying him, even though he knows this son's death is illusory. All Buddhas are also like this, knowing that all dharmas are empty and ultimately unattainable. Sentient beings do not know the empty nature of dharmas and are attached to conditions, therefore they fall into the great hell. Therefore, one must deeply enter great compassion.' This means that the compassion of all Buddhas is precisely because sentient beings are empty and falsely enter the cycle of birth and death. How could there be any reason to stop their vows of compassion? Therefore, know that the various ways Bodhisattvas liberate sentient beings is a deep understanding of the meaning of no sentient beings. If one sees sentient beings as real, then there is attachment to self, and the heart of compassion is weak. How can one perform these two kinds of beneficial actions? A former sage said, 'Before reaching ultimate enlightenment, it is all for self-benefit; after attaining wonderful enlightenment and becoming a Buddha, Samantabhadra Bodhisattva's actions are truly for the benefit of others.' The Buddha told the Bhikshus, 'The fruits of merit are very profound, and no one knows gratitude like I do. I originally attained Buddhahood because my desire was without weariness, and even though there is no more merit to be gained now, my desire will not cease.' It should be known that the ocean of vows and actions is boundless, and cannot be fathomed by a measuring rod. A foolish child sees someone pointing to a pole in front of the door and saying it is halfway to the sky, and then measures it, saying that from the ground to the sky is only the height of two poles. The playful arguments of the Buddhadharma are also like this. 5. Those who act in accordance with the Dharma The Dharma Realm Sea is immeasurable and boundless, and so is the Ocean of Actions.
無量無邊。虛空著彩粉墨徒勞。法界無方轍跡安用。是故菩薩一切行皆稱自性。非有非無。非行非不行。稱法自在。非初心得。非後心得。今當略出其相。一菩薩度一切眾生究竟無餘涅槃。而生界不減。如登場傀儡悲笑宛然。唯一土泥空無所有。二菩薩行五無間而無惱恚。至地獄無罪垢。至畜生無無明憍慢等過。如女子離魂乃至生子而身常在母前。三菩薩自身入定他身起。一身入定多身起。有情身入定無情身起。如猛虎起尸跪拜作舞。唯虎所欲而尸無知。四菩薩於一小眾生身中轉大法輪。燃大法炬。震大法雷。魔宮摧毀。大地震動。度無量無邊眾生。而此小眾生不覺不知。如天帝樂人逃入小女子鼻孔而女不覺知。五菩薩欲久住世即以念頃衍無量無數百千億那由他劫。欲少住世即以無量無數百千億那由他劫縮爲念頃。如小兒看燈中走馬。計其多寡首尾了不可得。若證如是不思議行者。一念中三世諸佛凈土攝入無餘。是謂菩薩莊嚴凈土之行。以無思智照之。可見非情量所能猜度。何以故。自性超一切量故。
第七往生門
夫究竟涅槃唯除如來。二乘破有執空。假名寂滅。菩薩發真無漏。分破無明。何況劣根淺解大海一滴。輒逞狂慧斷無後有。以恣情為遊戲。以修行為纏縛。自殺殺他。何異酖毒。佛世一比丘得
【現代漢語翻譯】 現代漢語譯本：無量無邊（immeasurable and boundless）。在虛空中著彩粉墨都是徒勞。法界（Dharmadhatu, the realm of Dharma）沒有固定的方向和軌跡，又何必去尋找呢？因此，菩薩（Bodhisattva, an enlightened being who postpones nirvana to help others）的一切行為都符合自性（Svadharma, one's own nature）。既非有，也非無；既非行，也非不行。稱法（Dharma, the teachings of Buddha）自在。不是初學者能夠得到的，也不是後來者能夠輕易獲得的。現在我將簡略地說明它的相狀： 一、菩薩度化一切眾生，最終讓他們進入涅槃（Nirvana, a state of perfect peace），沒有絲毫遺漏。但是眾生的數量並沒有減少。就像在舞臺上表演的傀儡，悲傷和歡笑都栩栩如生，但實際上只是一堆泥土，空無所有。 二、菩薩行於五無間地獄（Avici Hell, the lowest level of hell）而沒有惱怒和怨恨。到達地獄時沒有罪惡和污垢。到達畜生道時沒有無明（ignorance）、驕慢等過失。就像女子的靈魂離開身體，甚至生了孩子，但她的身體始終在母親面前。 三、菩薩自身入定（Samadhi, a state of meditative consciousness），而其他身體則開始活動。一個身體入定，多個身體開始活動。有情眾生（sentient beings）的身體入定，無情之物（insentient objects）開始活動。就像猛虎驅使屍體跪拜和跳舞，只有猛虎的意願，而屍體毫無知覺。 四、菩薩在一個微小的眾生身體中轉動大法輪（Dharmachakra, the wheel of Dharma），點燃大法炬（great torch of Dharma），發出大法雷（great thunder of Dharma）。魔宮（Mara's palace, the realm of evil）被摧毀，大地劇烈震動，度化無量無邊的眾生。但是這個微小的眾生卻毫無察覺。就像天帝的樂人逃入一個小女子的鼻孔，而女子卻毫無知覺。 五、菩薩想要長久住世，就用一念的時間延伸為無量無數百千億那由他劫（Nayuta Kalpas, an extremely long period of time）。想要短暫住世，就將無量無數百千億那由他劫縮短為一念的時間。就像小孩子看燈籠里的走馬燈，計算它的多少和首尾，卻始終無法得知。如果證得了這樣不可思議的行徑，那麼在一念之中，三世諸佛（Buddhas of the three times）的凈土（Pure Land, a celestial realm）都可以被攝入而沒有遺漏。這就是菩薩莊嚴凈土的行為。用無思智（wisdom without thought）去照見它，才能明白，不是情感和思量所能猜測的。為什麼呢？因為自性超越了一切的度量。
第七 往生門
最終的涅槃只有如來（Tathagata, another name for Buddha）才能達到。二乘（two vehicles, referring to Sravakas and Pratyekabuddhas）執著于有和空，假名為寂滅。菩薩發起真正的無漏（without outflows），逐漸破除無明。更何況是那些根器低下、見解淺薄的人，如同大海中的一滴水，竟然逞著狂妄的智慧，斷言沒有來世。以放縱情感為遊戲，以修行作為束縛。自殺殺人，這和飲鴆止渴有什麼區別呢？佛陀在世的時候，有一位比丘（Bhikkhu, a Buddhist monk）得到了...
【English Translation】 English version: Immeasurable and boundless. To apply colors and ink in the void is futile. The Dharmadhatu (the realm of Dharma) has no fixed directions or paths, so why bother searching? Therefore, all actions of a Bodhisattva (an enlightened being who postpones nirvana to help others) are in accordance with Svadharma (one's own nature). Neither existent nor non-existent; neither acting nor non-acting. In accordance with the Dharma (the teachings of Buddha), one is at ease. This is not attainable by beginners, nor easily acquired by those who come later. Now, I will briefly describe its characteristics: 1. A Bodhisattva liberates all sentient beings, ultimately leading them to Nirvana (a state of perfect peace) without any omissions. However, the number of sentient beings does not decrease. Like puppets performing on a stage, their sadness and joy are vivid, but in reality, they are just a pile of clay, empty and without substance. 2. A Bodhisattva acts in the Avici Hell (the lowest level of hell) without anger or resentment. Upon reaching hell, there is no sin or defilement. Upon reaching the animal realm, there are no faults such as ignorance, arrogance, or pride. Like a woman's soul leaving her body, even giving birth to a child, yet her body remains constantly before her mother. 3. A Bodhisattva enters Samadhi (a state of meditative consciousness) in one's own body, while other bodies become active. One body enters Samadhi, and multiple bodies become active. The body of a sentient being enters Samadhi, and insentient objects become active. Like a tiger controlling a corpse to kneel, bow, and dance, only the tiger's will prevails, while the corpse has no awareness. 4. A Bodhisattva turns the Dharmachakra (the wheel of Dharma) within the body of a tiny sentient being, ignites the great torch of Dharma, and emits the great thunder of Dharma. Mara's palace (the realm of evil) is destroyed, the earth shakes violently, and countless sentient beings are liberated. However, this tiny sentient being is completely unaware. Like the musicians of the celestial emperor escaping into the nostril of a small girl, yet the girl is completely unaware. 5. If a Bodhisattva wishes to dwell in the world for a long time, they extend a single thought into countless Nayuta Kalpas (an extremely long period of time). If they wish to dwell for a short time, they compress countless Nayuta Kalpas into a single thought. Like a child watching a revolving lantern with running horses, trying to count their number and beginning, but never able to know. If one attains such inconceivable actions, then in a single thought, the Pure Lands (a celestial realm) of the Buddhas of the three times can be encompassed without omission. This is the Bodhisattva's practice of adorning the Pure Land. Only by illuminating it with wisdom without thought can one understand, not by emotional reasoning or speculation. Why? Because Svadharma transcends all measurements.
The Seventh Gate of Rebirth
Ultimate Nirvana can only be attained by the Tathagata (another name for Buddha). The two vehicles (referring to Sravakas and Pratyekabuddhas) cling to existence and non-existence, falsely calling it extinction. Bodhisattvas generate true non-outflow and gradually break through ignorance. How much more so those with inferior faculties and shallow understanding, like a drop of water in the ocean, presuming to use wild wisdom to assert that there is no afterlife. Taking indulgence of emotions as a game, and regarding cultivation as a constraint. Killing oneself and killing others, what difference is there from drinking poison to quench thirst? In the Buddha's time, there was a Bhikkhu (a Buddhist monk) who obtained...
四禪。生增上慢。謂得羅漢。命欲盡時。見四禪中陰相現。便生邪見。謂無涅槃。佛欺我。惡邪生故。四禪中陰滅。泥犁中陰生。即墮阿鼻。坐禪持戒之流。一念妄證遂沉黑獄。而今禪人得少為足。蕩心逸軌。其惡報又當如何也。古云。不生凈土何土可生。三祇途遠。余門多有退墮。古今聖流皆主此門。今略示六種以定指南。一切菩薩生人中者二菩薩生兜率天者三菩薩生長壽天者四菩薩生三界外者五菩薩初發心時生如來家者六菩薩三祇行滿生十方世界利益一切眾生者
一菩薩生人中者
般若經。有菩薩。人中命終還生人中。除阿毗䟦致。是菩薩根鈍不能疾與般若波羅密相應。諸陀羅尼門三昧門不能疾現在前。夫人中火宅百苦相纏。唯大菩薩處之則無染累。如鵝入水水不令濕。諸小菩薩非深種善根。尺進丈退。何由得諸三昧。舍利弗六十劫行菩薩道。有人乞眼。出一眼與之。乞者嗅唾棄地腳踏。弗思惟言。如此弊人難可度也。不如自調早脫生死。思惟是已退回小乘。又飛行仙人以王夫人手觸。神通頓失。迦文往因以歡喜丸媚藥䁥就淫女。賢聖猶爾何況初心。豈若一念阿彌三昧疾現。寄質蓮邦永離貪慾者哉。智度論。菩薩以不見現在佛故心鈍。即知菩薩常當近佛。以近佛利根疾得般若故。
二菩薩生兜
【現代漢語翻譯】 現代漢語譯本 四禪天（色界四種禪定境界）。生起增上慢（未證得實際的果位，卻自以為證得）之心，自認為已證得阿羅漢果。當壽命將盡時，見到四禪天中的中陰身（死亡到投胎之間的過渡狀態）顯現，便產生邪見，認為沒有涅槃（解脫生死輪迴的境界），是佛陀欺騙了我。由於生起這種惡劣的邪見，四禪天的中陰身消失，地獄的中陰身產生，隨即墮入阿鼻地獄（八大地獄中最苦之處）。那些坐禪持戒的人，一旦產生錯誤的證悟，就會沉淪於黑暗的地獄。而現在的禪修者，得到少許成就就自滿，放縱身心，脫離正軌，他們的惡報又會是怎樣的呢？古人說：『不往生凈土，還能往生何處？』三大阿僧祇劫的修行路途遙遠，其他法門大多容易退轉。古往今來的聖賢都推崇這個凈土法門。現在略微開示六種菩薩往生的情形，以作為修行的指南：一、菩薩往生人間；二、菩薩往生兜率天；三、菩薩往生長壽天；四、菩薩往生三界之外；五、菩薩初發菩提心時往生如來之家；六、菩薩經過三大阿僧祇劫的修行圓滿后，往生十方世界利益一切眾生。
一、菩薩往生人間
《般若經》說，有菩薩在人間壽命終結后，仍然往生人間。除了阿毗跋致（不退轉）菩薩之外，這是因為這些菩薩根器遲鈍，不能迅速地與般若波羅蜜（通過智慧到達彼岸）相應，各種陀羅尼門（總持法門的門徑）、三昧門（禪定境界的門徑）不能迅速地在眼前顯現。而且人間如同火宅，百般痛苦相互纏繞，只有大菩薩身處其中才不會被污染。就像鵝進入水中，水不會讓它的羽毛濕潤一樣。那些小菩薩如果沒有深厚的善根，就會寸進尺退，如何能夠獲得各種三昧？舍利弗（釋迦牟尼佛的大弟子）在六十劫中行菩薩道，有人向他乞討眼睛，他就挖出一隻眼睛給那人。乞討者卻嗅聞、唾棄，並用腳踩踏。舍利弗心想：『這樣惡劣的人難以度化啊，不如自我調伏，早日脫離生死輪迴。』這樣思惟之後，就退回了小乘。又有飛行仙人因為被國王的夫人用手觸控，神通立刻消失。迦文（釋迦牟尼佛的前世）因為用歡喜丸（一種媚藥）引誘婦女，尚且因此遭遇果報。賢聖尚且如此，更何況是初心修行者呢？哪裡比得上一念阿彌陀佛三昧迅速顯現，寄託于蓮花之中，永遠脫離貪慾呢？《智度論》說，菩薩因為不能經常見到佛，所以心性遲鈍。因此應當知道菩薩應當經常親近佛，因為親近佛才能利根，迅速獲得般若智慧。
二、菩薩往生兜率天
【English Translation】 English version Four Dhyanas (the four meditative states in the Realm of Form). Arising arrogance (thinking one has attained a state when one has not), claiming to have attained Arhatship. When life is about to end, seeing the intermediate state of the Four Dhyanas appear, one then generates wrong views, believing there is no Nirvana (the state of liberation from the cycle of birth and death), that the Buddha deceived me. Because of generating such evil wrong views, the intermediate state of the Four Dhyanas disappears, and the intermediate state of hell arises, immediately falling into Avici Hell (the most painful of the eight great hells). Those who practice meditation and uphold precepts, once they have a false realization, will sink into the dark hell. And present-day Chan practitioners, being content with little attainment, indulging their minds and deviating from the right path, what will their evil retribution be like? The ancients said: 'If one is not born in the Pure Land, where else can one be born?' The path of three asamkhya kalpas (incalculable eons) is long, and other paths often lead to regression. Sages throughout history have all advocated this Pure Land path. Now, I will briefly explain six types of Bodhisattva rebirths as a guide for practice: 1. Bodhisattvas reborn in the human realm; 2. Bodhisattvas reborn in Tushita Heaven; 3. Bodhisattvas reborn in the Heaven of Long Life; 4. Bodhisattvas reborn outside the Three Realms; 5. Bodhisattvas reborn into the family of the Tathagata (another name for Buddha) at the time of their initial Bodhicitta (the aspiration to achieve enlightenment) arising; 6. Bodhisattvas who, after completing the practice of three asamkhya kalpas, are reborn in the ten directions to benefit all sentient beings.
- Bodhisattvas Reborn in the Human Realm
The Prajna Sutra says that there are Bodhisattvas who, after their lives end in the human realm, are still reborn in the human realm. Except for Avinivartaniya (non-regressing) Bodhisattvas, this is because these Bodhisattvas have dull faculties and cannot quickly correspond with Prajna Paramita (perfection of wisdom), and various Dharani gates (gateways to the method of upholding all dharmas), Samadhi gates (gateways to meditative states) cannot quickly appear before them. Moreover, the human realm is like a burning house, with hundreds of sufferings intertwined. Only great Bodhisattvas can dwell in it without being defiled, like a goose entering water without getting wet. Those small Bodhisattvas, without deep roots of goodness, will retreat more than they advance. How can they attain various Samadhis? Shariputra (one of the Buddha's chief disciples) practiced the Bodhisattva path for sixty kalpas. Someone begged for his eye, and he gave it. The beggar smelled it, spat on it, and trampled it underfoot. Shariputra thought, 'Such an evil person is difficult to liberate. It is better to tame myself and escape from the cycle of birth and death early.' After thinking this, he regressed to the Hinayana (small vehicle). Also, a flying immortal lost his supernatural powers immediately after being touched by the hand of a king's wife. Kasyapa Buddha (a past Buddha) in a previous life, because of using a 'joyful pill' (an aphrodisiac) to seduce a woman, still encountered karmic retribution. Even sages are like this, let alone beginners. How can it compare to the quick manifestation of the Samadhi of reciting Amitabha Buddha's name, entrusting oneself to the lotus, and forever being free from greed? The Mahaprajnaparamita Sastra says that Bodhisattvas' minds become dull because they do not see the Buddha often. Therefore, one should know that Bodhisattvas should always be near the Buddha, because being near the Buddha makes one's faculties sharp and allows one to quickly attain Prajna wisdom.
- Bodhisattvas Reborn in Tushita Heaven
率天者
一生補處皆生兜率。菩薩欲隨下生亦生彼處。十疑論。兜率欲界退位者多。天女微妙。諸天耽玩。自不能捨。不如阿彌凈土。純一大乘清凈良伴。煩惱惡業畢竟不起。遂致無生之位。如師子覺生彼。為受天樂。從去已來總不見彌勒。諸小菩薩尚著五欲。何況凡夫。又彌勒上生經。入正定始得生。更無方便接引之義。是則兜率內院尚不求生。何況欲界諸天妙欲之藪。豈有需飲而入焦石。避溺而沉海底者哉。
三菩薩生長壽等天者
智度論。菩薩無方便入初禪。乃至行六波羅密無方便。謂入初禪時不念眾生。住時起時不念眾生。但著禪味。不能與初禪和合。行般若波羅密慈悲心薄故。功德薄少。為初禪果報所牽。生非有想非無想處。壽八萬大劫。或言無色定通名長壽天。以無形不可化。不任得道。常是凡夫處。或說無想天名長壽。是外道天。必從深墜。或說從初禪至第四禪。除凈居天。皆名長壽。以著味邪見善心難生。故佛言。天上命終。生人中者如甲頭土。墮地獄者如地上土。非本發菩提心。曾於禪中集諸福德。不得還生人中聞佛法。若最初發心求生凈土。常得聞法。直至不退。豈有是過。
四菩薩生三界外者
二乘三種菩薩折伏現行煩惱。舍分段而生界外。悲智狹劣。若不回
心行六度等行。畢竟不入大乘智海。此非所論。般若經。有菩薩摩訶薩得六神通。不生欲界色無色界。從一佛國至一佛國。供養恭敬尊重讚歎。諸佛所至處無聲聞。辟支乃至無二乘之名。其壽無量。龍樹釋曰。生身菩薩不斷結使。或離欲得五神通。法身菩薩斷結使得六通。不生三界。所至世界皆一乘清凈。壽無量阿僧祇劫。菩薩生彼為樂集諸佛功德故。當知六通得生甚為希有。凡夫往生者以佛力故。又念力不可思議。以唸唸中具六神通故。
五菩薩初發心時生如來家者
頓示本智初心創發十住位即與佛同。如華嚴經。一類菩薩經百千億那由他劫行六波羅密。不生佛家。猶是假名菩薩。以雖見佛性。未彰智業。長者決疑論。從禪定顯得根本空智慧門。初生如來智慧之家。名住佛所住。以此見道。無古今中邊等見。歷五位煉習氣。長慈悲。名修道。故言發心便成正覺。方可修道。如善財云。我已發菩提心。云何學菩薩行。修菩薩道。若不得正覺之體。諸行並是無常。皆是人天有生死業報也。又云。經此發心相應。得以正智。于分段身修觀行。兼修善業。來生入變易身。以今生分段身是過去作業。今身以智修觀行業。來生得神通變化生也。宗鏡錄。初心成佛。非不具諸功德。如普莊嚴童子。一生聞善熏習。二生
成解行。三生得入果海。同一緣起而此三生只在一念。如遠行到在初步。然初步之到非無後步。童子得入果海。非不久植善根。問。既久修。何言一念得耶。答。久修在三乘。教從三乘入一乘。即是一念始足。經云。初發心便成正覺。譬眾川入海。才入一滴即稱周。大海無始無終。余百川之極深。不及入大海之一滴。如三乘中修多劫。不及一乘之一念。又時劫不定。一念即無量劫。如十玄門時處無礙。又大乘明一念成佛有二。一會緣以入。實性無多少。故明一念成佛。二行行才滿。取最後念為一念成佛。如人遠行以後步為到。若一乘明一念成佛者。如大乘取后一念成佛。即入一乘。以後即初。初念即是成。因果相即同時相應故。然一念成者。未具究竟。如人始出門。比久游他土者。同在空中。遠近有別。是故十信．十住等五位各言成佛。而復辨其淺深。須善思之。若二大士言。即知禪門悟達之士不得廢一切行。銷磨無始結習也。夫居此濁惡。進一退萬。若不近佛。垢膩交集。行何由成。如善財初發心悟道時。德云比丘教以憶念一切諸佛法門。及入彌勒閣后。普賢菩薩為發十大愿王導生極樂。此一切如來入道榜樣。華嚴一真法界不同余教。是經不信。即真闡提。雖使釋迦讚歎。普賢勸進。彌勒作證。亦未如何也已。
【現代漢語翻譯】 現代漢語譯本： 成就理解和修行。經歷三生得以進入果海（證得佛果的境界）。雖然有三生的說法，但實際上這三生只在一念之間。就像遠行，到達目的地在於最初邁出的一步。然而，最初一步的到達並非沒有後續的步伐。童子得以進入果海，並非沒有長期積累的善根。問：既然是長期修行，為何又說一念之間就能證得呢？答：長期修行是在三乘（聲聞乘、緣覺乘、菩薩乘）的教法中。從三乘進入一乘（佛乘），就是在一念之間圓滿具足。經書上說：『初發菩提心，便成正覺。』譬如眾多的河流匯入大海，才流入一滴水，就可稱為周遍。大海無始無終，其餘百川再深，也比不上流入大海的一滴水。如同在三乘中修行多劫，也比不上一乘中的一念。而且時間長短不定，一念即是無量劫。如同十玄門（華嚴宗的十種玄妙法門）所說，時間和空間沒有障礙。 大乘佛教闡明一念成佛有兩種情況：一是會歸因緣而入，實性（真如本性）沒有多少之分，所以說一念成佛。二是修行圓滿，取最後的念頭作為一念成佛。如同人遠行，以後面的腳步作為到達的標誌。如果一乘闡明一念成佛，就像大乘取后一念成佛一樣，即是進入一乘。以後即是初，初念即是成。因為因果相互即是，同時相應。然而，一念成就，並未完全具足。如同人剛出門，與久游他鄉的人相比，同在空中，遠近有別。因此，十信、十住等五位（菩薩修行的五個階段）各自都說成佛，但又辨別其淺深。需要好好思考。如果二大士（文殊菩薩和普賢菩薩）所說，就知道禪門開悟的人士不能廢棄一切修行，消磨無始以來的煩惱習氣。 居住在這污濁惡世，進一步卻可能退步萬里。如果不親近佛，污垢和煩惱交織在一起，修行又如何能成就呢？如同善財童子最初發心悟道時，德云比丘教他憶念一切諸佛法門。以及進入彌勒閣后，普賢菩薩為他宣說十大愿王，引導他往生極樂世界。這都是一切如來入道的榜樣。《華嚴經》的一真法界（宇宙萬法的真實本體）不同於其他教法。不相信這部經，就是真正的闡提（斷善根的人）。即使釋迦牟尼佛讚歎，普賢菩薩勸勉，彌勒菩薩作證，也沒有什麼用處了。
【English Translation】 English version: Accomplishing understanding and practice. Attaining the Fruit Sea (the state of Buddhahood) in three lifetimes. Although there are three lifetimes, these three lifetimes are actually within a single thought. It's like a long journey, where reaching the destination lies in the initial step. However, the arrival of the initial step is not without subsequent steps. A young child can enter the Fruit Sea, not without long-term accumulation of good roots. Question: Since it is long-term cultivation, why is it said that one can attain enlightenment in a single thought? Answer: Long-term cultivation is within the teachings of the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna). Entering the One Vehicle (Buddhayāna) from the Three Vehicles is to be fully equipped in a single thought. The scriptures say: 'The initial arising of Bodhicitta (the aspiration for enlightenment) is the attainment of perfect enlightenment.' It's like numerous rivers merging into the ocean; just a drop flowing in can be called pervasive. The ocean has no beginning and no end; the deepest of other hundreds of rivers cannot compare to a drop entering the ocean. Just as cultivating for many kalpas (eons) in the Three Vehicles cannot compare to a single thought in the One Vehicle. Moreover, the length of time is uncertain; a single thought is immeasurable kalpas. Just as the Ten Profound Gates (the ten kinds of profound Dharma gates of the Huayan school) say, time and space are unobstructed. Mahayana Buddhism clarifies that there are two situations for attaining Buddhahood in a single thought: one is entering through the convergence of conditions, where the Real Nature (Tathātā, the true nature of reality) has no difference in quantity, so it is said that one attains Buddhahood in a single thought. The other is when practice is complete, taking the last thought as attaining Buddhahood in a single thought. It's like a person traveling far, using the last step as the sign of arrival. If the One Vehicle clarifies attaining Buddhahood in a single thought, it's like the Mahayana taking the last thought as attaining Buddhahood, which is entering the One Vehicle. The last is the first, and the first thought is accomplishment. Because cause and effect are mutually identical and simultaneously corresponding. However, attaining enlightenment in a single thought is not fully complete. It's like a person just leaving the house, compared to someone who has traveled in other lands for a long time; they are both in the air, but there is a difference in distance. Therefore, the Five Stages (the five stages of Bodhisattva practice), such as the Ten Faiths and Ten Dwellings, each say that one attains Buddhahood, but also distinguish their depth. It needs to be carefully considered. If the Two Great Bodhisattvas (Mañjuśrī and Samantabhadra) say so, then one knows that those enlightened in the Chan school cannot abandon all practices and wear down beginningless afflictions and habits. Living in this turbid and evil world, advancing one step may lead to retreating ten thousand steps. If one does not draw near to the Buddha, defilements and afflictions will intertwine, how can practice be accomplished? Just as when Sudhana (Śrīmanta) first aroused the aspiration for enlightenment, the Bhikshu Meghasri taught him to remember all the Dharma gates of all the Buddhas. And after entering the Tower of Maitreya, the Bodhisattva Samantabhadra expounded the Ten Great Vows, guiding him to be reborn in the Land of Ultimate Bliss. These are all examples of the path to enlightenment for all Tathagatas. The One True Dharma Realm (the true essence of the universe and all phenomena) of the Avatamsaka Sutra is different from other teachings. Not believing in this sutra is truly an icchantika (one who has severed their roots of goodness). Even if Shakyamuni Buddha praises, Samantabhadra Bodhisattva exhorts, and Maitreya Bodhisattva testifies, it will be of no use.
六菩薩三祇行滿生十方世界利益一切眾生者
菩薩功德成滿。自然有不思議業。能現十方利益眾生。馬鳴起信論。菩薩種性根等。發心等。所證等。無有超過之法。以一切菩薩皆經三阿僧祇劫故。龍樹智度論。釋迦從過去迦文至尸棄佛為初祇。從尸棄至然燈佛授記時為二祇。從然燈至毗婆尸佛為三祇。婆沙論。三阿僧祇劫修六度行。百劫種相好因。然後獲五分法身。唯識謂地前歷一僧祗。初地滿二僧祇。八地至等覺是三僧祇。然後獲究竟法身。難曰。合論不離一念歷阿僧祇。何得執定永劫乖第一義。答。長者但言三祇本空。時體不可得。非是無時。如人眼耳鼻舌身現在。說六根本無。不是廢卻六根言無也。小兒見水中月。愛著欲取。智者教言。是可見不可捉。但破可取。不破可見。諸佛菩薩三世行業。雖一切不可得而非無行。且龍樹．馬鳴二大菩薩皆禪門傳衣之祖。豈肯自誑誑他誤賺後來。當知生死事大。非一知半行所能躐出。然三祇行。行非近佛不可。智度論。有菩薩利根心堅。未發心前久集無量福德智慧。得遇佛聞大乘法。發菩提心。即時行六波羅密。入菩薩位。得阿鞞䟦致。所以者何。從佛聞法故。如遠行。或乘羊或乘馬或神通而去。羊車久久乃到。馬差速。乘神通者發意頃便到。彼菩薩亦如是。從
佛聞法發菩提時即入菩薩位。有菩薩初雖心好。后雜諸惡。時時生念。我求佛道以諸功德迴向菩提。是人久久無量阿僧祇劫或至或不至。先世福德因緣薄而復鈍根心不堅固。如乘羊者。有人前世少有福德。利根發心漸漸行六波羅密。若三若十若百阿僧祇劫。得阿耨多羅三藐三菩提。如乘馬者。是知成佛以智行為根本。智行以近佛為所依。是故悟達之士決當求生凈土。如法修行免致退墮。俟忍力堅固。入世利生方為究竟佛果故。
第八見網門
夫一切迷情依諸見起。履之則為稠林。溺之則為熱海。如蠶作繭。住處為受縛之因。似蛾赴燈。光明作喪生之本。先達云。行起解絕。將趨聖室先入普賢之門。欲修正因首割邪見之網。今約諸家負墮。略分十則。無法可舍。是見必訶。拋家蕩子慣憐羈旅之人。落第寒生備識窮途之苦。幸順佛言。莫依魔教。一斷滅墮二怯劣墮三隨語墮四狂恣墮五支離墮六癡空墮七隨緣墮八唯心墮九頓悟墮十圓實墮(唯心頓悟圓實皆名為墮。非真見理。那有此膽識)
一斷滅墮者
諸儒滯現在身。疑未來斷滅。新發意學人執空相。疑一切斷滅。此等尚不信有後世。云何信往生及凈土等事。今為略釋。一釋諸儒。楞嚴經。佛告匿王。汝傷面皺。面必皺于童年。今觀恒河與童時觀
【現代漢語翻譯】 現代漢語譯本：佛陀在聽聞佛法並生起菩提心時，就進入了菩薩的位階。有些菩薩最初發心很好，後來卻夾雜了各種惡念，時常生起這樣的念頭：『我爲了求得佛道，將所有功德迴向菩提。』這樣的人要經過很久很久，無量阿僧祇劫，或許能達到，或許不能達到。這是因為他們前世的福德因緣淺薄，而且根器遲鈍，心志不堅定，就像乘坐羊車的人一樣。有些人前世稍有福德，根器銳利，發起菩提心后，逐漸修行六波羅蜜，或許經過三個、十個、一百個阿僧祇劫，就能證得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺），就像乘坐馬車的人一樣。由此可知，成就佛道是以智慧和行為為根本，而智慧和行為則以親近佛陀為所依。因此，覺悟通達之士必定應當求生凈土，如法修行，避免退墮，等待忍辱的力量堅固后，再入世利益眾生，這才是究竟的佛果。
第八見網門
一切迷惑的情感都依附於各種錯誤的見解而生起。沉溺於這些見解，就像行走在茂密的森林中；陷溺於這些見解，就像沉沒在沸騰的熱海中。如同蠶作繭自縛，居住的地方反而成為受束縛的原因；又像飛蛾撲火，光明反而成為喪生的根本。先賢大德說：『行為興起時，錯誤的見解就會斷絕。』想要進入聖人的居室，首先要進入普賢菩薩（Samantabhadra）的法門；想要修正成佛的正因，首先要割斷邪見的羅網。現在根據各家的缺失和墮落之處，略分為十種。即使是無法捨棄的，這種錯誤的見解也必須加以呵斥。拋家蕩產的浪子，最能憐憫羈旅在外的人；落第的寒門學子，最能體會窮途末路的困苦。希望能夠順從佛陀的教誨，不要依從邪魔外道的教導。這十種墮落分別是：一、斷滅墮；二、怯劣墮；三、隨語墮；四、狂恣墮；五、支離墮；六、癡空墮；七、隨緣墮；八、唯心墮；九、頓悟墮；十、圓實墮（認為唯心、頓悟、圓實都是墮落，因為沒有真正領悟真理，哪裡會有這樣的膽識和見解呢？）
一、斷滅墮
一些儒生拘泥於現在的身體，懷疑未來會斷滅。新發意的學人執著于空相，懷疑一切都會斷滅。這些人尚且不相信有後世，又怎麼會相信往生和凈土等事情呢？現在為他們略作解釋。首先解釋儒生的觀點。《楞嚴經（Śūraṅgama Sūtra）》中，佛陀告訴波斯匿王（Prasenajit）：『你感傷面部的皺紋，但面部的皺紋必然早於童年時期就已開始。現在觀察恒河（Ganges River），與童年時觀察'
【English Translation】 English version: When the Buddha heard the Dharma and generated Bodhicitta (the aspiration for enlightenment), he immediately entered the stage of a Bodhisattva. Some Bodhisattvas initially have good intentions, but later become mixed with various evils, and from time to time generate thoughts such as: 'I seek the Buddha-path, and dedicate all merits towards Bodhi (enlightenment).' Such people may take a very long time, countless Asamkhya kalpas (incalculable eons), perhaps reaching it, perhaps not. This is because their past life's blessings and karmic connections are shallow, and their faculties are dull, and their minds are not firm, like those who ride a sheep-drawn cart. Some people have slight blessings from past lives, sharp faculties, and after generating Bodhicitta, gradually practice the Six Paramitas (perfections), perhaps after three, ten, or a hundred Asamkhya kalpas, they will attain Anuttara-samyak-sambodhi (unsurpassed complete enlightenment), like those who ride a horse-drawn cart. From this, it is known that the attainment of Buddhahood is based on wisdom and practice, and wisdom and practice rely on being close to the Buddha. Therefore, enlightened individuals should definitely seek rebirth in the Pure Land, practice according to the Dharma, avoid falling back, and after the strength of patience is firm, enter the world to benefit sentient beings, this is the ultimate fruit of Buddhahood.
The Eighth Gate of the Net of Views
All deluded emotions arise from various wrong views. To tread upon them is like walking in a dense forest; to drown in them is like sinking in a boiling sea. Like a silkworm making its own cocoon, the place of dwelling becomes the cause of bondage; like a moth flying towards a lamp, the light becomes the root of losing life. The wise predecessors said: 'When practice arises, wrong views will cease.' If you want to enter the chamber of the sages, first enter the gate of Samantabhadra (Universal Worthiness); if you want to correct the true cause of becoming a Buddha, first cut off the net of wrong views. Now, based on the shortcomings and downfalls of various schools, it is roughly divided into ten types. Even if it is impossible to abandon, this wrong view must be rebuked. A prodigal son who has squandered his family fortune is most able to pity those who are traveling abroad; a failed scholar from a poor family is most able to understand the suffering of being at the end of the road. It is hoped that you can follow the Buddha's teachings and not follow the teachings of demons and heretics. These ten types of downfall are: 1. Annihilationist Fallacy; 2. Cowardly Inferiority; 3. Following Words; 4. Wild Abandon; 5. Disconnectedness; 6. Ignorant Emptiness; 7. Following Conditions; 8. Mind-Only; 9. Sudden Enlightenment; 10. Perfect Reality (thinking that Mind-Only, Sudden Enlightenment, and Perfect Reality are all fallacies, because without truly understanding the truth, where would there be such courage and insight?)
- Annihilationist Fallacy
Some Confucian scholars are attached to the present body and doubt that the future will be annihilated. Newly initiated learners are attached to the aspect of emptiness and doubt that everything will be annihilated. These people do not even believe in the afterlife, so how can they believe in rebirth and Pure Land matters? Now, I will briefly explain for them. First, explain the views of the Confucian scholars. In the Śūraṅgama Sūtra, the Buddha told King Prasenajit: 'You grieve over the wrinkles on your face, but the wrinkles on your face must have started earlier than your childhood. Now observe the Ganges River, and compare it with when you were a child.'
河之見有童耄否。王言不也。佛言。汝面雖皺。而此見精性未曾皺。皺者為變。不皺非變。變者受滅。彼不變者元無生滅。云何于中受汝生死而言此身死後全滅。智度論。問。人死但見其滅。不見更有出者受後身。答。若身滅便無雲。何有先世所習憂喜怖畏等。小兒啼笑無人教而憂喜續生。犢生趣乳。豬羊之生便知牝牡之合。皆先習故。子同父母而好醜貧富聰明闇鈍不同。若無先世因緣不應有異。又世間有法可聞。有法可嗅。有法可味。有法可觸。有法可知。而此等法皆不可見。然有生有死之法亦可知亦可見。可見者汝肉眼不見。天眼了了見。如見人從一房出。入一房。見人舍此身至後身亦如是。汝與畜生同。見何能見。可知者。如人死生雖無來去。而煩惱不盡故身情意相續更生身情意。身情意造業不至後世。而由是因緣更生受後世果報。如乳中著毒。乳變為酪。酪變為酥。乳非酪酥。酪酥非乳。乳酪雖變而皆有毒。身亦如是。今世五眾因緣更生後世五眾行業。相續不異。故而受果報。如冬木未有華葉果實。時節會則次第而出。複次有知宿命者如夢覺。憶所經由。又一切聖人內外經書皆說後世。複次瞋恚嫉妒疑悔內惱。身則枯悴顏色不悅。若凈信業因緣。心清凈。身得輕軟顏色和悅。當知必有後世。但眾生肉眼。智慧
【現代漢語翻譯】 現代漢語譯本 佛問國王：『你是否看到河水有童年和衰老的變化？』國王回答：『是的，我看到了。』佛說：『你的面容雖然衰老，但你觀看事物的本性（見精）卻從未衰老。衰老是變化，不衰老則是不變。變化的事物會經歷生滅，而不變的事物原本就沒有生滅。怎麼能說你的身體死後就完全消失了，而還在其中承受生死輪迴呢？』 《智度論》中提問：『人死後只看到他的滅亡，沒有看到有其他東西出來接受來世的身體。』回答：『如果身體滅亡就什麼都沒有了，那麼為什麼會有前世所習慣的憂愁、喜悅、恐懼、害怕等等？小孩子啼哭歡笑，沒有人教導，但憂愁和喜悅卻能持續產生。小牛出生後會自己去尋找乳頭，豬羊出生后就知道雌雄交合。這些都是因為前世的習性。』 『同樣是父母所生的孩子，但相貌美醜、貧富貴賤、聰明愚笨卻各不相同。如果沒有前世的因緣，就不應該有這些差異。』 『此外，世間有可以聽聞的法，有可以嗅聞的法，有可以品嚐的法，有可以觸控的法，有可以知曉的法。這些法都是不可見的，然而有生有死的法既可以知曉也可以看見。』 『你用肉眼看不見，但天眼卻能清楚地看見。就像看見人從一個房間出來，進入另一個房間一樣，看見人捨棄這個身體，到下一個身體也是如此。你和畜生一樣，你的見識又能看到什麼呢？』 『可以知曉的是，即使人死後沒有來去，但因為煩惱沒有斷盡，所以身、情、意相續不斷，再次產生新的身、情、意。身、情、意造作的業不會直接帶到後世，而是由此因緣，再次產生接受後世果報的生命。』 『就像在牛奶中放入毒藥，牛奶會變成奶酪，奶酪會變成酥油。牛奶不是奶酪，奶酪也不是酥油，牛奶和奶酪雖然發生了變化，但都含有毒素。身體也是如此，今世的五蘊（色、受、想、行、識）因緣會再次產生後世的五蘊，行業相續不斷，所以會接受果報。』 『就像冬天的樹木還沒有花、葉、果實，但時節一到，就會依次生長出來。』 『此外，還有能夠知道宿命的人，就像從夢中醒來一樣，能夠回憶起所經歷的事情。而且，所有的聖人和內外的經書都說有後世。』 『此外，如果內心充滿嗔恚、嫉妒、懷疑、後悔，就會感到煩惱，身體會變得憔悴，臉色也會不好看。如果因為清凈的信心和善業的因緣，內心清凈，身體就會感到輕鬆柔軟，臉色也會變得平和喜悅。由此可知，必定有後世。只是眾生的肉眼和智慧有限，無法看到罷了。』
【English Translation】 English version The Buddha asked the king: 'Do you see the river having childhood and old age?' The king replied, 'Yes, I do.' The Buddha said, 'Although your face is wrinkled, the essence of your seeing (seeing-essence) has never wrinkled. Wrinkling is change, not wrinkling is no change. What changes is subject to arising and ceasing, while what does not change originally has no arising or ceasing. How can you, within this, be subject to your birth and death and say that this body is completely annihilated after death?' The Mahaprajnaparamita-sastra asks: 'When a person dies, one only sees their annihilation and does not see anything else emerging to receive a later body.' The answer is: 'If the body is annihilated, then there is nothing. How then can there be the worries, joys, fears, and terrors, etc., that were habitual in the previous life? A small child cries and laughs without being taught, yet sorrow and joy continue to arise. A calf instinctively seeks milk. Pigs and sheep know the union of male and female from birth. All of these are due to previous habits.' 'Children born to the same parents differ in appearance, beauty, ugliness, wealth, poverty, intelligence, and dullness. If there were no causes and conditions from previous lives, there should be no differences.' 'Furthermore, in the world, there are dharmas that can be heard, dharmas that can be smelled, dharmas that can be tasted, dharmas that can be touched, and dharmas that can be known. These dharmas are all invisible, yet the dharmas of birth and death can be both known and seen.' 'You cannot see with your physical eyes, but the heavenly eye sees clearly. Just as seeing a person come out of one room and enter another, seeing a person abandon this body and go to the next body is also like that. You are the same as animals; what can your seeing see?' 'What can be known is that even though there is no coming or going after a person dies, because afflictions are not exhausted, the body, feelings, and intentions continue, and new body, feelings, and intentions arise again. The body, feelings, and intentions create karma that does not go directly to the next life, but from this cause and condition, a life arises again to receive the karmic retribution of the next life.' 'It is like putting poison in milk; the milk turns into cheese, and the cheese turns into ghee. Milk is not cheese, and cheese is not ghee. Although milk and cheese change, they all contain poison. The body is also like that. The causes and conditions of the five aggregates (skandhas) in this life give rise to the five aggregates in the next life. The continuity of actions is not different, so one receives karmic retribution.' 'It is like winter trees that do not yet have flowers, leaves, or fruits, but when the time comes, they will emerge in order.' 'Furthermore, there are those who know their past lives, like waking from a dream, recalling what they have experienced. Moreover, all sages and internal and external scriptures say that there is a next life.' 'Furthermore, anger, jealousy, doubt, and regret cause internal distress, making the body withered and the complexion unpleasant. If, due to pure faith and the causes and conditions of good karma, the mind is pure, the body will feel light and soft, and the complexion will be peaceful and joyful. From this, one should know that there must be a next life. It is just that the physical eyes and wisdom of sentient beings are limited and cannot see it.' Glossary: Mahaprajnaparamita-sastra (智度論): Treatise on the Great Perfection of Wisdom skandhas (五蘊): The five aggregates (form, feeling, perception, mental formations, and consciousness)
薄。生邪疑。是以雖修福事。所作淺薄。如醫師為王療病。王為起宅而醫不知。歸見之乃悔不加意治王。複次。聖人說現在事實可信。說後世事亦可信。如夜行險道。導師授手。知可信故。則便隨逐。以上比智聖語皆有後世。汝肉眼比智薄。又不信聖語。云何得知身後。如宣聖言費隱則言鬼神德盛。明明說武周達孝在識鬼神之情狀。事死如事生處。而考亭先生曲為解說。歸之二氣。何敢於誣先聖疑後來耶。稗官野史不足論。如彭生為豕。伯有為厲。劉聰為遮須。國王蔣濟之子乞官于泰山令。則正史也。玄鳥生商。帝武肇周。正經也。雀化蛤。田鼠化鴽。鷹化鳩。正令也。一微塵。識所知。幾何擬欲。蛙嫌海量。螢掩日光。侮聖褻天。當得何罪。不過謂非人所經歷及道理不可信者即不足憑。日月度數。五星往來。非人所經歷也。何以推測皆驗。天何為高。地何為卑。風起云行。春生秋殺。有何道理。胎中之根無知而轉。字母之乳無因而出。有何道理。至於一毛一塵一草一木。若有毫頭許道理。幸為指出。以常見故則常之。而此常見乃復無理如此。是故不應以不見而疑往生。二釋學人執空相者。論曰。學人聞說空。于生死業因緣中生疑。謂一切法畢竟空。無來無去。無出無入。云何死而有生。現在眼前之法尚不應有。況死
【現代漢語翻譯】 現代漢語譯本 淺薄。產生邪惡的懷疑。因此即使修行福德之事，所做的也很淺薄。比如醫生為國王治療疾病，國王為醫生建造住宅而醫生卻不知道。醫生回家見到后才後悔沒有用心治療國王。再者，聖人說現在的事實可以相信，說後世的事情也可以相信。如同夜晚行走在危險的道路上，導師伸出手來引導。因為知道可以相信，就跟隨他。以上用比量智慧和聖人的話語都可以證明有後世。你用肉眼觀察，比量智慧淺薄，又不相信聖人的話語，怎麼能知道身後的事情呢？如同宣聖所說，費隱之事就談論鬼神，德行盛大。明明說武則天通過了解鬼神的情狀來達到孝道，對待死者如同對待生者一樣。而考亭先生卻曲解，歸結于陰陽二氣。怎麼敢誣衊先聖，疑惑後人呢？ 稗官野史不值得討論。比如彭生變成豬，伯有變成厲鬼，劉聰變成遮須鬼。國王蔣濟的兒子向泰山神請求官職，這是正史。玄鳥生商，帝武開創周朝，這是正經。雀鳥變成蛤蜊，田鼠變成鵪鶉，老鷹變成鳩，這是正常的時令變化。一粒微塵，識能知曉。想用多少來比擬呢？如同青蛙嫌棄大海的容量，螢火蟲遮蔽太陽的光芒。這是侮辱聖人，褻瀆上天，應當得到什麼罪過呢？不過是認為不是人所經歷的以及道理不可信的，就不足以相信。日月執行的度數，五星的往來，不是人所經歷的。為什麼推測都應驗呢？天為什麼高，地為什麼低，風起云行，春生秋殺，有什麼道理呢？胎中的根無知而轉動，母親的乳汁無因而產生，有什麼道理呢？至於一毛一塵一草一木，如果有一點點道理，請指出來。因為常見就認為是常理，而這常見的道理又是如此沒有道理。所以不應該因為沒有看見就懷疑往生。 二、解釋學人執著于空相的情況。《論》中說：學人聽聞宣說空性，對於生死業的因緣產生懷疑，認為一切法畢竟是空，沒有來沒有去，沒有出沒有入，怎麼會有死亡而有出生呢？現在眼前的法尚且不應該有，何況是死
【English Translation】 English version Shallow. Giving rise to evil doubts. Therefore, even if one cultivates meritorious deeds, what is done is shallow. For example, a doctor treats a king's illness, and the king builds a house for the doctor, but the doctor does not know. When the doctor returns home and sees it, he regrets not having treated the king with more care. Furthermore, the sage says that present facts are believable, and that future events are also believable. It is like walking on a dangerous road at night, and the guide offers a hand. Knowing that it is trustworthy, one then follows. The above uses comparative wisdom and the words of the sages to prove that there is a future life. You use your physical eyes to observe, your comparative wisdom is shallow, and you do not believe the words of the sages, how can you know about what happens after death? As the sage Xuan said, when discussing hidden matters, one speaks of ghosts and spirits, and great virtue. It is clearly said that Wu Zetian achieved filial piety by understanding the conditions of ghosts and spirits, treating the dead as if they were alive. However, Mr. Kaoting misinterpreted this, attributing it to the two energies of yin and yang. How dare he slander the former sages and doubt later generations? Unofficial histories are not worth discussing. For example, Peng Sheng became a pig, Bo You became a vengeful ghost, and Liu Cong became a Zhesu ghost. The son of King Jiang Ji requested an official position from the god of Mount Tai, which is recorded in official history. The dark bird gave birth to Shang, and Emperor Wu founded the Zhou dynasty, which is recorded in the classics. Sparrows transforming into clams, field mice transforming into quails, and hawks transforming into doves are normal seasonal changes. A single mote of dust can be known by consciousness. How much do you want to compare it to? It is like a frog disliking the ocean's capacity, and a firefly obscuring the sunlight. This is insulting the sages and blaspheming heaven, what crime should one receive? It is simply that what is not experienced by people and what is considered unbelievable is not worth believing. The degrees of the sun and moon's movements, and the comings and goings of the five planets, are not experienced by people. Why are the predictions all accurate? Why is the sky high and the earth low, why does the wind rise and the clouds move, why does spring bring life and autumn bring death, what is the reason? The root in the womb turns without knowledge, and the mother's milk comes out without cause, what is the reason? As for a single hair, a single mote of dust, a single blade of grass, a single tree, if there is even a tiny bit of reason, please point it out. Because it is commonly seen, it is considered normal, but this common reason is so unreasonable. Therefore, one should not doubt rebirth simply because one has not seen it. Second, explaining the situation of scholars who are attached to the aspect of emptiness. The Treatise says: When scholars hear about emptiness, they become doubtful about the causes and conditions of birth and death, thinking that all dharmas are ultimately empty, without coming and going, without exiting and entering, how can there be death and birth? Even the dharmas that are present before our eyes should not exist, let alone death.
后復生余處。不知諸法畢竟空而亦不斷滅。生死相續亦不是常。無量阿僧祇劫業因緣雖過去亦能生果報而不滅。是為微妙難知。若諸法都空。佛不應說往生。何有智者前後相違。但為除諸法中愛著邪見顛倒。說畢竟空。不為破後身。又為遮罪業因緣。故說種種往生。佛法不著有不著無。不著亦有無。不著非有無。亦不著不著。如是則不容難。如以刀斫空則無所傷。是為畢竟空相。畢竟空不遮生死業因緣。是故說往生。此疑甚淺。以世人此見最多。故首破之。是求往生之第一障難故。
二怯劣墮者
有三。一疑結習濃厚。凡夫但知業力。不知業性空。若業性實者。盡虛空界無容受處。如黑雲障空風至則滅。若雲實者吹亦不去。虛空喻性。黑雲喻業。唸佛喻風。又業性即法性。烏芻瑟摩聞多淫人成猛火聚。卻後遍觀四支百骸諸冷暖氣。神光內凝。化多淫心。成智慧火。夫同一熱惱。方其淫成大火聚。及其離成大寶𦦨。若淫性實者。云何是中而得三昧。是故迷成則處胎獄。念成則入蓮胞。以胎性即化性。非從外來。如濁水中清非外來故。二疑念力輕微。眾生信有形之行業。大不信無形之念力。尤大念力是行業根。一切事業非念不成。如人造罪。無心者重得輕報。有心者反是。以念力重故。如無記時。耳提面囑亦
【現代漢語翻譯】 現代漢語譯本 之後還會再次投生到其他地方。他們不明白諸法畢竟是空性的，但也不是斷滅的。生死輪迴相續，也不是永恒不變的。無數阿僧祇劫所造的業因緣，即使已經過去，仍然能夠產生果報而不會消失。這就是微妙難以理解的地方。如果一切諸法都是空性的，佛陀就不應該說往生。哪有智者會前後矛盾呢？佛陀只是爲了去除眾生對諸法的愛著、邪見和顛倒，才說畢竟空，而不是爲了否定後世的存在。又爲了遮止罪業因緣，所以才說種種往生。佛法不執著于有，也不執著于無，不執著于亦有亦無，不執著于非有非無，也不執著于不執著。這樣就不會產生疑問了。就像用刀砍向虛空，不會造成任何傷害一樣，這就是畢竟空的相狀。畢竟空並不妨礙生死業因緣，所以才說往生。這個疑問非常淺顯，因為世人普遍存在這種見解，所以首先要破除它。這是求往生的第一大障礙。
二、怯懦墮落者
有三種情況。一是懷疑自己的煩惱習氣深重。凡夫只知道業力，不知道業性是空性的。如果業性是真實的，那麼整個虛空界都沒有容納的地方。就像烏雲遮蔽天空，風一吹就消散了。如果烏雲是真實的，即使吹也吹不走。虛空比喻自性，烏雲比喻業，唸佛比喻風。而且業性就是法性。烏芻瑟摩（Ucchusma，火頭金剛）聽到許多淫慾之人轉變為猛烈的火焰。之後他遍觀自己的四肢百骸，以及其中的冷暖之氣，使神光內凝，將多餘的淫心轉化為智慧之火。同樣是熱惱，當它成為淫慾時，就形成巨大的火聚；當它離開淫慾時，就成為珍貴的大寶𦦨。如果淫慾的本性是真實的，怎麼可能從中獲得三昧呢？所以，迷惑時就投生到胎獄，唸佛時就進入蓮花胞胎。因為胎的本性就是變化的本性，不是從外面來的，就像濁水中的清澈不是從外面來的一樣。二是懷疑念佛的力量輕微。眾生相信有形的行業，卻不相信無形的念力。尤其重要的是，念力是行業的根本。一切事業都離不開念頭。比如，人造罪，無心造罪的人會得到較輕的報應，有心造罪的人反而會得到較重的報應，因爲念力很重。比如在無記狀態時，即使有人在耳邊反覆叮囑，也...
【English Translation】 English version Afterwards, they will be reborn in other places. They do not understand that all dharmas are ultimately empty, but they are not annihilated either. The cycle of birth and death continues, but it is not constant. The karmic causes and conditions accumulated over countless asamkhya kalpas, even if they have passed, can still produce results and will not disappear. This is subtle and difficult to understand. If all dharmas were empty, the Buddha should not have spoken of rebirth. How could a wise person contradict themselves? The Buddha only spoke of ultimate emptiness to remove beings' attachments, wrong views, and delusions about dharmas, not to deny the existence of future lives. Furthermore, in order to prevent the causes and conditions of sinful karma, he spoke of various forms of rebirth. The Buddha's teachings are not attached to existence, nor are they attached to non-existence, not attached to both existence and non-existence, not attached to neither existence nor non-existence, and not attached to non-attachment. In this way, there will be no doubts. It is like cutting the sky with a knife, which causes no harm. This is the appearance of ultimate emptiness. Ultimate emptiness does not hinder the karmic causes and conditions of birth and death, so rebirth is spoken of. This doubt is very shallow, because this view is prevalent among people, so it must be refuted first. This is the greatest obstacle to seeking rebirth.
- The Cowardly and Fallen
There are three situations. First, they doubt that their afflictions and habitual tendencies are deep-rooted. Ordinary people only know about the power of karma, but they do not know that the nature of karma is empty. If the nature of karma were real, then there would be no room to accommodate it in the entire space. It is like dark clouds obscuring the sky, which dissipate when the wind blows. If the clouds were real, they would not be blown away even if you tried. Space is a metaphor for nature, dark clouds are a metaphor for karma, and reciting the Buddha's name is a metaphor for wind. Moreover, the nature of karma is the nature of dharma. Ucchusma (the Fire Head Vajra) heard that many lustful people turned into fierce flames. Afterwards, he contemplated his limbs and bones, as well as the hot and cold energies within them, causing his divine light to condense inward, transforming his excessive lustful mind into the fire of wisdom. The same heat and vexation, when it becomes lust, forms a huge fire; when it leaves lust, it becomes a precious great treasure. If the nature of lust were real, how could one attain samadhi from it? Therefore, when deluded, one is born into the womb prison; when reciting the Buddha's name, one enters the lotus womb. Because the nature of the womb is the nature of transformation, it does not come from outside, just as the clarity in muddy water does not come from outside. Second, they doubt that the power of reciting the Buddha's name is weak. Sentient beings believe in tangible actions, but they do not believe in intangible mental power. Especially important is that mental power is the root of action. All undertakings cannot be accomplished without thought. For example, when a person commits a crime, a person who commits a crime unintentionally will receive a lighter retribution, while a person who commits a crime intentionally will receive a heavier retribution, because the power of thought is heavy. For example, in a state of non-remembrance, even if someone repeatedly urges you in your ear...
不記。若心在者。一入耳根雖終身不忘。以念力堅故。蘇軾曰。佛以大圓覺。充滿十方界。我以顛倒想。出沒生死中。云何以一念。得往生凈土。我造無始業。本從一念生。既從一念生。還從一念滅。生滅滅盡處。則我與佛同。如投水海中。如風中鼓橐。雖有大聖智。亦不能分別。凈土決云。念頭所繫最急。如水必赴海。火必炎上。刃必傷。毒必殺。無空過者。唸佛之念亦如是。如淫男子淫念堅故。化為猛𦦨延燒神廟。月光童子觀水窺屋。唯見清水。僧清辯與無想外道論議。外道化為石以證己見。清辯書于石上。明日亦有答辭。是等皆念力堅猛無因變化。云何唸佛而佛不現。當知念力是一切法中之王。如摩訶那伽大力勇士。怒時額必生瘡。瘡若未合閻浮提人無與敵也。三疑億萬剎遠。凡夫執定十萬億剎。意謂快馬疾帆日不千里。云何剎那得生彼處。不思國土遠近從分段身計度生。從肉眼生。此往生者為分段身耶。為是周遍含容之心耶。若分段身者。身是頑質。云何得生。若心生者。心周沙界。凈土原在心中。焉有往來。如人在長安思鄉。或閩或滇隨念即至。豈有程途。又如夢時身在床而遍至他方。無功居士曰。極樂去十萬億剎。凡夫命終頃刻至者。蓋自心本妙耳。楞嚴云。一切浮塵諸幻化相。當處出生隨處滅盡。因緣
【現代漢語翻譯】 現代漢語譯本： 不記得。如果心專注，即使只聽一次也能終身不忘，因爲念力堅定。蘇軾說：『佛以大圓覺（指佛的智慧）充滿十方世界，我以顛倒想（指錯誤的思想）在生死中沉浮。如何以一念（指一個念頭）得以往生凈土（指阿彌陀佛的西方極樂世界）？』我所造的無始業（指無始以來的惡業），本來是從一念產生的。既然是從一念產生，也應該從一念滅除。當生滅都滅盡時，我就與佛相同了。就像投入水中的海水，像風箱中的風，即使有大聖的智慧，也不能分辨。『凈土決』中說：『念頭所繫最為重要，就像水必定流向大海，火必定向上燃燒，刀刃必定傷人，毒藥必定殺人，沒有空過的。唸佛的念頭也是如此。』就像好色的男子淫念堅定，化為猛火延燒神廟。月光童子觀水窺視房屋，只看見清水。僧人清辯與無想外道辯論，外道化為石頭來證明自己的觀點。清辯在石頭上寫字，第二天石頭上也有答辭。這些都是因爲念力堅定猛烈而產生的不可思議的變化。為什麼唸佛而佛不顯現呢？應當知道念力是一切法中的君王。就像摩訶那伽（指大力龍）大力勇士，發怒時額頭必定生瘡，瘡如果沒有癒合，閻浮提（指我們所居住的這個世界）的人沒有誰能與他匹敵。有人懷疑凈土距離遙遠，有億萬剎（指極多的世界），凡夫執著地認為有十萬億剎，心裡想快馬快船一天也走不了千里，怎麼能剎那間就往生到那裡呢？這是因為不思考國土的遠近，而從分段身（指凡夫的身體）來計算往生，從肉眼來看待往生。難道往生的是分段身嗎？還是周遍含容的心呢？如果是分段身，身體是頑固的物質，怎麼能往生？如果是心往生，心周遍沙界，凈土原本就在心中，哪裡有往來呢？就像人在長安思念家鄉，無論是福建還是雲南，隨著念頭就到了，哪裡有什麼路程呢？又像做夢時身體在床上卻能遍至他方。無功居士說：『極樂世界距離十萬億剎，凡夫命終頃刻就能到達，這是因為自心本來就具有的妙用啊！』《楞嚴經》說：『一切浮塵（指虛浮不實的塵埃）諸幻化相，都在當處出生，隨處滅盡，因緣（指事物產生的條件）也是如此。』
【English Translation】 English version: Unremembered. If the mind is present, even a single entry into the ear will not be forgotten for a lifetime, because the power of mindfulness is firm. Su Shi said, 'The Buddha, with great perfect enlightenment (referring to the Buddha's wisdom), fills the ten directions of the world. I, with inverted thoughts (referring to wrong thoughts), rise and fall in the cycle of birth and death. How can one thought (referring to a single thought) lead to rebirth in the Pure Land (referring to Amitabha Buddha's Western Paradise)?' The beginningless karma (referring to beginningless evil karma) that I have created originally arises from a single thought. Since it arises from a single thought, it should also be extinguished from a single thought. When birth and death are both extinguished, then I am the same as the Buddha. It is like throwing water into the sea, like wind in a bellows. Even with the wisdom of a great sage, it cannot be distinguished. 'The Decisive Treatise on the Pure Land' says, 'What the mind is focused on is most urgent, just as water must flow to the sea, fire must rise upwards, a blade must wound, and poison must kill, none of which are in vain. The thought of reciting the Buddha's name is also like this.' It is like a lustful man whose lustful thoughts are firm, transforming into fierce flames that burn down the temple. The Moonlight Boy observes water and peeks into houses, only seeing clear water. The monk Qingbian debated with the non-thinking heretics. The heretics transformed into stone to prove their point. Qingbian wrote on the stone, and the next day there was also a reply on the stone. These are all inconceivable transformations caused by the firmness and intensity of the power of mindfulness. Why is it that when one recites the Buddha's name, the Buddha does not appear? It should be known that the power of mindfulness is the king of all dharmas. It is like the great Naga (referring to a powerful dragon), a brave warrior with great strength. When he is angry, a sore will definitely grow on his forehead. If the sore has not healed, no one in Jambudvipa (referring to the world we live in) can match him. Some doubt that the Pure Land is far away, with hundreds of millions of lands (referring to numerous worlds). Ordinary people stubbornly believe that it is hundreds of thousands of millions of lands, thinking that even a fast horse or a fast ship cannot travel a thousand miles in a day, so how can one be reborn there in an instant? This is because they do not consider the distance of the land, but calculate rebirth from the segmented body (referring to the body of an ordinary person), and view rebirth from the perspective of the physical eye. Is it the segmented body that is reborn? Or is it the all-encompassing mind? If it is the segmented body, the body is a stubborn substance, how can it be reborn? If it is the mind that is reborn, the mind pervades the realms of sand, and the Pure Land is originally in the mind, so where is there any coming and going? It is like a person in Chang'an thinking of their hometown, whether it is Fujian or Yunnan, they arrive with the thought, so where is there any journey? It is also like when dreaming, the body is in bed but can travel to other places. Layman Wugong said, 'The Land of Ultimate Bliss is hundreds of thousands of millions of lands away, but ordinary people can arrive in an instant at the end of their lives. This is because the inherent wonderful function of the mind!' The Surangama Sutra says, 'All floating dust (referring to unreal dust) and illusory appearances are born where they are and extinguished where they are. The conditions (referring to the conditions for the arising of things) are also like this.'
和合虛妄有生。因緣別離虛妄名滅。以此推之。當命終時。染濁緣離。故娑婆當處幻滅。清凈緣合。故極樂當處幻生。此滅彼生間不容髮。何頃刻之可論。余鄉有客能致乩仙。仙即其親也。后赴京師有所卜。虞地遠不能赴。書符宣詞。少頃即至。此是業系尚如是疾。況不思議念力。仗阿彌陀本願功德。順水張帆有何障難。唸佛之人當遣此三疑。若不遣者。真結習濃厚。真念力輕微。真十萬程遠。如出門而扄其鑰。是不欲出。非無門過。
三隨語墮者
六祖言。東方人造罪。唸佛求生西方。西方人造罪。唸佛求生何國。龐居士云。事上說佛國。此去十萬里。大海渺無邊。動即黑風起。因此遂有一輩無知傳虛接響。謂凈土不足修。自障障他深可憐憫。若論宗門提倡。尚不有佛。何況佛國。為破相明心。是非俱刬。吹毛利刃執則手傷。栗棘金剛吞則噎咽。宗語此等甚多。若執之。釋迦老子真以飼雲門狗乎。又佛是干𦳊橛。果爾則糞車溷廁應當禮拜供養。疏鈔曰。西方十萬億土。壇經言十萬八千者。錯以天竺為極樂也。六祖未閱藏。聞西方以為西竺者有之。然教中明言極樂。三毒不生。得不退轉。今言西方造罪求生何土。此相打無好拳也。秪圖著痛。豈料皮頑。然宗門一期之語。要不足辯。學人果能頓悟頓修解行
【現代漢語翻譯】 現代漢語譯本： 和合是虛妄的，所以有生；因緣分離是虛妄的，所以稱為滅。由此推斷，當人命終時，染污的因緣分離，所以娑婆世界當下幻滅；清凈的因緣聚合，所以極樂世界當下幻生。此滅彼生之間，不容一絲毫發的空隙，哪裡有什麼頃刻可以論說呢？有外鄉的客人能夠招來乩仙（通過扶乩請來的神仙），那乩仙就是他的親人。後來他去京城參加科舉考試，有所占卜，擔心路途遙遠不能前往。於是書寫符咒，宣讀禱詞，一會兒乩仙就到了。這還是業力牽繫尚且如此迅速，更何況不可思議的唸佛之力，憑藉阿彌陀佛的本願功德，順水張帆，有什麼障礙困難呢？唸佛的人應當去除這三種疑惑。如果不能去除，那就是真正的結習深厚，真正的念力輕微，真正的十萬路程遙遠，如同出門卻鎖上了門，是不想出去，而不是沒有門可以出去。
三、隨語墮者：
六祖慧能說：『東方人造罪，唸佛求生西方；西方人造罪，唸佛求生哪個國家？』龐居士說：『事相上說佛國，從此地去有十萬里，大海渺茫無邊，動不動就颳起黑風。』因此就有一幫無知的人，以訛傳訛，說凈土不值得修。自己障礙自己，又障礙他人，實在可憐。如果從宗門提倡的角度來說，甚至連佛都不存在，更何況佛國？這是爲了破除對相的執著，從而明心見性，所以是非都要剷除。吹毛利刃，執著它就會傷手；栗棘金剛，吞下去就會噎住。宗門中的話語，像這樣的有很多。如果執著于這些話，釋迦老子真的要拿去餵雲門狗了嗎？又說佛是乾屎橛（比喻無用的東西），如果真是這樣，那麼糞車、廁所也應當禮拜供養嗎？《疏鈔》說：『西方有十萬億個佛土。』《壇經》說十萬八千，這是錯誤地把天竺（古印度）當作極樂世界了。六祖慧能沒有讀過經藏，聽到西方就以為是西竺（古印度）的人是有的。然而經教中明明說極樂世界，三毒（貪嗔癡）不生，得到不退轉。現在說西方人造罪求生哪個國土，這是互相打架，沒有好拳法。只圖一時痛快，哪裡料到對方皮厚？然而宗門一時的話語，本來就不需要辯論。學人如果能夠頓悟頓修，解行相應。
【English Translation】 English version: Union and harmony are illusory, hence there is birth; the separation of conditions is illusory, hence it is called extinction. From this, it can be inferred that when a person's life ends, defiled conditions separate, so the Saha world (this world) vanishes in that very place; pure conditions gather, so the Sukhavati (Pure Land) world arises in that very place. Between this extinction and that birth, there is no room for even a hair's breadth. What moment can be discussed? A guest from another village was able to summon a spirit medium (Jī Xiān) (a spirit brought through planchette writing), and that spirit was his relative. Later, he went to the capital to take the imperial examination and made a divination, worried that the journey was too far to undertake. So he wrote a talisman and recited a prayer, and in a short while, the spirit arrived. This is how swift the connection of karma is, let alone the inconceivable power of mindfulness of Buddha, relying on the power of Amitabha Buddha's original vows, sailing with the current, what obstacles or difficulties could there be? Those who recite the Buddha's name should dispel these three doubts. If they cannot dispel them, then their true habitual tendencies are deep, their true power of mindfulness is weak, and the true distance of a hundred thousand leagues is far, like going out but locking the door, not wanting to go out, not that there is no door to go through.
Three, those who fall into error by following words:
The Sixth Patriarch Huineng said, 'Eastern people commit sins and recite the Buddha's name seeking rebirth in the West; Western people commit sins and recite the Buddha's name seeking rebirth in which country?' Layman Pangyun said, 'Speaking of the Buddha-land in terms of phenomena, it is a hundred thousand leagues from here, the vast ocean is boundless, and black winds rise at the slightest movement.' Therefore, there is a group of ignorant people who spread falsehoods, saying that the Pure Land is not worth cultivating. They obstruct themselves and others, which is truly pitiful. If speaking from the perspective of Chan (Zen) school's teachings, even the Buddha does not exist, let alone a Buddha-land? This is to break the attachment to forms, thereby realizing the mind-nature, so right and wrong must be eliminated. A hair-splitting sword will injure the hand if clung to; a chestnut-thorn vajra will choke if swallowed. There are many such sayings in the Chan school. If one clings to these words, would Shakyamuni Buddha really feed them to Yunmen's dog? It is also said that the Buddha is a dried dung stick (a metaphor for something useless), if that were true, then should we also bow down and make offerings to dung carts and toilets? The Commentary says, 'The West has a hundred trillion Buddha-lands.' The Platform Sutra says a hundred thousand eight thousand, which is mistakenly taking Tianzhu (ancient India) as the Pure Land. The Sixth Patriarch Huineng had not read the scriptures, and there were those who heard 'West' and thought it was Xizhu (ancient India). However, the teachings clearly state that in the Pure Land, the three poisons (greed, hatred, and ignorance) do not arise, and one attains non-retrogression. Now, to say that Western people commit sins and seek rebirth in which country is like fighting each other with no good punches. Only seeking temporary relief, how can one expect the other's skin to be thick? However, the words of the Chan school at a particular time do not need to be debated. If a student can have a sudden enlightenment and sudden cultivation, with understanding and practice corresponding.
相應如六祖。投金漢水遊戲生死如龐公。雖不求生亦何害於生哉(六祖龐老亦何害生西方千古至言)。
四狂恣墮者
有等魔民專逞狂慧。不肯持戒修行。妄引經論相似語言。如煩惱即菩提。淫怒癡即梵行之類。隨語生解。隨解發毒。果如彼說。迦文悟道應親寶女。阿難淫舍何須提獎。六祖初隨獵人尚未受戒。何苦但食肉邊菜也。經云。尚無不殺不盜不淫。何況更有殺盜淫事。豈有聞人呵甘松沉水。便謂應住溷圊者乎。昔達磨達有辯慧。師子尊者稱其悟解。至傳法則授婆舍斯多。達心恨。獨行渡水。有女子浣。露其脛。達唸白晰乃爾者。忽在旁曰。今日之心可授祖位乎。達攝念禮足求哀。即一淫戒。余行可例。般若經。罪不罪不可得故。應具足尸波羅密。釋云。罪不罪不可得者。非邪見粗心言不可得。菩薩深入諸法相。慧眼觀故不可得。罪無故不罪亦不可得。若著無罪。見破戒罪人則輕慢。見持戒善人則愛敬。如是持戒名起罪因緣。不名具足。故知住戒尚破何況棄毀。戒執亦戒始名持戒。諸大經言。梵行不可得等。皆此義。永明曰。帶習尚被境牽。現行豈逃緣縛。猶醉象無鉤。癡猿得樹。奔波乍擁。生鳥被籠。是故菩薩稟戒為師常懷大懼。又曰。末代宗門學大乘人多輕戒律。所以大涅槃扶律談常。乘戒俱
【現代漢語翻譯】 現代漢語譯本：
如同六祖慧能（六祖：禪宗第六代祖師），像龐蘊（龐公）那樣在金漢水邊遊戲生死。雖然不刻意追求長生，但又有什麼會妨礙生存呢（六祖和龐蘊關於生死問題的至理名言：不求生，亦何害於生西方）？ 四種放縱墮落的人： 有一類邪魔之徒，專門賣弄狂妄的智慧，不肯遵守戒律修行，胡亂引用經書上相似的言語，比如『煩惱即菩提』，『淫慾、嗔怒、愚癡就是清凈的修行』之類的話。他們隨著言語產生理解，隨著理解生髮毒害。如果真像他們所說的那樣，釋迦牟尼（迦文）悟道時就應該親近美女，阿難（阿難）犯淫戒，佛陀又何必提拔獎掖他？六祖慧能最初跟隨獵人時，還沒有受戒，又何必只吃肉邊的蔬菜呢？經書上說，『尚且沒有不殺生、不偷盜、不邪淫，何況還會有殺生、偷盜、邪淫的事情發生呢？』難道有人聽到別人呵斥甘松、沉香，就認為應該住在廁所里嗎？從前達磨達有辯才和智慧，師子尊者稱讚他的覺悟和理解，但傳授佛法時卻傳給了婆舍斯多。達磨達心懷怨恨，獨自過河，看見一個女子在浣洗衣物，露出了小腿。達磨達心想，她的面板竟然如此白皙。忽然，那女子在他旁邊說：『你今天的心，可以繼承祖師的地位嗎？』達磨達立刻收攝心念，禮拜她的腳，請求寬恕。這就是一個淫戒的例子，其他的行為可以類推。《般若經》說：『罪與非罪都不可得』，所以應該圓滿具足尸波羅蜜（尸波羅蜜：持戒波羅蜜）。解釋說：『罪與非罪都不可得』，不是邪見和粗淺的心說不可得，而是菩薩深入諸法實相，用智慧的眼睛觀察，所以不可得。罪沒有自性，所以非罪也沒有自性。如果執著于沒有罪，看到破戒的人就輕慢，看到持戒的善人就愛敬，這樣持戒，名為生起罪的因緣，不名為圓滿具足。所以要知道，執著于戒律尚且會破戒，何況是拋棄和毀壞戒律呢？放下對戒律的執著，才算是真正持戒。各大經典上說的『清凈的修行不可得』等等，都是這個意思。永明延壽禪師說：『帶著習氣尚且會被外境牽引，現行的行為怎麼能逃脫因緣的束縛呢？』就像喝醉了的大象沒有鉤子控制，愚癡的猿猴得到了樹木，奔波勞碌，像剛出生的鳥被關在籠子里。所以菩薩以戒律為老師，常常懷著大恐懼。又說：『末法時代的禪宗學大乘佛法的人，大多輕視戒律。所以《大涅槃經》扶持戒律，談論常住不變的佛性，乘戒並重。』
【English Translation】 English version:
It is like the Sixth Patriarch Huineng (六祖: the Sixth Patriarch of Zen Buddhism), playing with life and death by the Jinhan River like Layman Pang (龐公). Although not deliberately seeking longevity, what harm is there in living (the profound words of the Sixth Patriarch and Layman Pang on the issue of life and death: 'Not seeking life, what harm is there in being born in the Western Pure Land')? The Four Kinds of People Who Indulge in Depravity: There are some demonic people who specialize in showing off their wild wisdom, unwilling to uphold the precepts and practice cultivation, and recklessly quoting similar words from scriptures, such as 'Affliction is Bodhi,' 'Lust, anger, and ignorance are pure conduct,' and so on. They generate understanding based on words, and from understanding arises poison. If it were really as they say, Shakyamuni (迦文) should have approached beautiful women when he attained enlightenment, and why would the Buddha have promoted and praised Ananda (阿難) for breaking the precept of lust? When the Sixth Patriarch Huineng first followed the hunter, he had not yet received the precepts, so why did he only eat vegetables that had been near meat? The scriptures say, 'There is not even non-killing, non-stealing, non-sexual misconduct, so how could there be killing, stealing, and sexual misconduct?' Would someone, upon hearing others criticize nard and agarwood, think that they should live in the toilet? In the past, Dharmatrāta had eloquence and wisdom, and Simha praised his awakening and understanding, but when transmitting the Dharma, he transmitted it to Vasubhadra. Dharmatrāta harbored resentment and crossed the river alone, seeing a woman washing clothes, exposing her calf. Dharmatrāta thought, 'Her skin is so fair.' Suddenly, the woman said beside him, 'Can your mind today inherit the position of Patriarch?' Dharmatrāta immediately gathered his thoughts, bowed at her feet, and begged for forgiveness. This is an example of a precept against lust; other actions can be inferred by analogy. The Prajñāpāramitā Sūtra says, 'Sin and non-sin are both unattainable,' so one should fully perfect the Śīla-pāramitā (尸波羅蜜: the perfection of morality). The explanation says, 'Sin and non-sin are both unattainable' does not mean that wrong views and shallow minds say they are unattainable, but rather that Bodhisattvas deeply enter the true nature of all dharmas and observe with the eye of wisdom, so they are unattainable. Sin has no self-nature, so non-sin also has no self-nature. If one is attached to non-sin, one will despise those who break the precepts and love and respect those who uphold the precepts. Such upholding of the precepts is called creating the cause of sin, and is not called fully perfecting. Therefore, one should know that even clinging to the precepts will break them, let alone abandoning and destroying them? Letting go of attachment to the precepts is true upholding of the precepts. The great sutras say that 'pure conduct is unattainable,' etc., all have this meaning. Yongming Yanshou Chan Master said, 'Even with habits, one is still drawn by external circumstances; how can present actions escape the bonds of conditions?' It is like a drunken elephant without a hook to control it, a foolish monkey getting a tree, rushing about busily, like a newborn bird being caged. Therefore, Bodhisattvas take the precepts as their teacher and always have great fear. He also said, 'In the Dharma-ending Age, those who study Mahayana Buddhism in the Chan school mostly despise the precepts. Therefore, the Mahāparinirvāṇa Sūtra supports the precepts and discusses the eternal and unchanging Buddha-nature, emphasizing both vehicle and precepts.'
急。號為續常住命寶。何以故。若無此教。但取口解脫。全不修行。則乘戒俱失。故乘謂悟第一義。戒謂止一切黑業。祖師分四料簡。一戒急乘緩。戒急生人天中。如箭射空力盡還墜。乘緩雖聞大法如聾若啞。二乘急戒緩。戒緩生惡趣中。乘急常聞大法。華嚴會上八部鬼神是也。三乘戒俱急。生人天常聞大法。四乘戒俱緩。墮惡道永不聞法。是故乘戒如車二輪。廢一不可。龍樹曰。破戒之人如清涼池。有毒蛇不中澡浴。其家如冢。人所不到。失諸功德。如枯樹。如田被雹。不可依仰。如大病人人不欲近。如吐食不可更啖。祖師如是苦口呵責。曾許人破戒不。千日學解不如一日持戒。何得貪悟道之虛名。受泥犁之實禍。欺己誑人。枉遭王難。夫狂吠人無所不破。今獨言戒者。以邪見惡火首燒戒寶故。又戒是凈業之基。一切白法由戒生故。
五支離墮者
多有法師涉獵教典記注章句。執法身假名。析名相分齊。東緝西補。竟月窮年畫面毗盧。排場法界。貢高我慢。得少為優。聞人唸佛則曰此攝妄想之一法。或云教海義深。爾輩鈍根。念此亦可。或云此三藏中為某藏攝。或云此屬何教。似坊上小兒斗曲。以多為勝。各爭己見。無實行履。長爪梵志以論議摧伏諸師。搪揬蹴蹋無能制者。后至佛所白佛。我一切法不
【現代漢語翻譯】 現代漢語譯本： 急需守護戒律，這被稱作延續常住（僧團）命脈的珍寶。為什麼這麼說呢？如果失去了戒律的教導，人們只追求口頭上的解脫，完全不付諸修行，那麼禪定（乘）和戒律都會喪失。所以，『乘』指的是領悟第一義諦，『戒』指的是止息一切罪惡的行為。祖師大德將這種情況分為四種：一是戒律嚴謹而禪定鬆懈，這樣會投生到人天善道中，但就像箭射向天空，力量耗盡后還會墜落；禪定鬆懈，即使聽聞大法，也如同聾啞人一般，無法領會。二是禪定精進但戒律鬆懈，這樣會墮入惡道之中，但禪定精進，又能常聞大法，就像《華嚴經》法會上聽法的八部鬼神一樣。三是禪定和戒律都精進，這樣會投生到人天善道，並且常聞大法。四是禪定和戒律都鬆懈，這樣會墮入惡道，永遠無法聽聞佛法。因此，禪定和戒律就像車子的兩個輪子，缺一不可。龍樹菩薩說：『破戒之人就像清涼的池塘，因為有毒蛇存在，所以不能沐浴。破戒之人的家就像墳墓，沒有人願意接近。破戒之人會失去一切功德，就像枯萎的樹木，就像被冰雹摧毀的田地，無法依靠。破戒之人就像重病之人，沒有人願意靠近，就像嘔吐出來的食物，不能再吃。』祖師大德如此苦口婆心地呵責，難道曾經允許人破戒嗎？用一千天來學習經論的理解，不如用一天來持守戒律。怎麼能貪圖悟道的虛名，而遭受地獄的實際禍患呢？欺騙自己，欺騙他人，白白遭受牢獄之災。那些瘋狂吠叫的人無所不破，現在我單獨強調戒律，是因為邪見惡火首先焚燒的就是戒律的珍寶。而且，戒律是清凈善業的基礎，一切善良的法都由戒律而生。 五種支離墮落的情況： 很多法師廣泛涉獵經教典籍，記錄註釋章句，執著於法身的假名，分析名相的差別，東拼西湊，花費數月甚至數年的時間來描繪毗盧遮那佛（Vairocana），佈置法界，貢高我慢，得到一點點就自以為是。聽到別人唸佛，就說這是攝取妄想的一種方法。或者說經教的意義深奧，你們這些愚鈍的人，唸佛也可以。或者說唸佛在三藏（Tripitaka）中屬於哪個藏，或者說唸佛屬於哪個教派，就像街坊上的小孩子比賽唱歌，以多為勝，各自爭論自己的見解，卻沒有實際的修行。長爪梵志（Dirghanakha）用辯論來摧毀其他的老師，抵擋推搡，沒有人能制止他。後來他來到佛陀（Buddha）面前，對佛陀說：『我一切法不……』
【English Translation】 English version: It is urgent to guard the precepts, which are called the precious treasure that continues the life of the Sangha (the monastic community). Why is this so? If the teachings of the precepts are lost, people will only pursue verbal liberation and not practice at all, then both Samadhi (Dhyana/meditation) and precepts will be lost. Therefore, 'Samadhi' refers to realizing the ultimate truth, and 'precepts' refer to stopping all evil deeds. The Patriarchs divided this situation into four categories: First, strict precepts but lax Samadhi, which will lead to rebirth in the human or heavenly realms, but like an arrow shot into the sky, it will fall back down when its power is exhausted; lax Samadhi, even if one hears the great Dharma, is like a deaf and mute person, unable to comprehend it. Second, diligent Samadhi but lax precepts, which will lead to falling into the evil realms, but diligent Samadhi allows one to constantly hear the great Dharma, like the eight classes of ghosts and spirits listening to the Dharma at the Avatamsaka Assembly. Third, diligent Samadhi and strict precepts, which will lead to rebirth in the human or heavenly realms and constant hearing of the great Dharma. Fourth, lax Samadhi and lax precepts, which will lead to falling into the evil realms and never hearing the Dharma. Therefore, Samadhi and precepts are like the two wheels of a cart, and neither can be dispensed with. Nagarjuna (Longshu) said: 'A person who breaks the precepts is like a cool pond, which cannot be bathed in because there are poisonous snakes. The home of a person who breaks the precepts is like a tomb, which no one wants to approach. A person who breaks the precepts will lose all merits, like a withered tree, like a field destroyed by hail, which cannot be relied upon. A person who breaks the precepts is like a seriously ill person, whom no one wants to approach, like vomited food, which cannot be eaten again.' The Patriarchs admonished so earnestly, did they ever allow anyone to break the precepts? A thousand days of studying the understanding of scriptures is not as good as one day of upholding the precepts. How can one covet the false name of enlightenment and suffer the real misfortune of hell? Deceiving oneself and deceiving others, suffering imprisonment in vain. Those who bark madly break everything, but now I emphasize the precepts alone, because the evil fire of wrong views first burns the precious treasure of the precepts. Moreover, the precepts are the foundation of pure good karma, and all good dharmas arise from the precepts. The five kinds of fragmented and fallen situations: Many Dharma masters extensively study the scriptures, record annotations and phrases, cling to the false name of the Dharmakaya (Dharmakāya), analyze the differences in names and forms, piece things together from here and there, and spend months or even years depicting Vairocana (毗盧遮那佛), arranging the Dharmadhatu (法界), becoming arrogant and conceited, and thinking they are superior with just a little bit of knowledge. When they hear others reciting the Buddha's name, they say that this is a method of subduing wandering thoughts. Or they say that the meaning of the scriptures is profound, and you dull people can also recite the Buddha's name. Or they say which canon (藏) in the Tripitaka (三藏) does reciting Buddha's name belong to, or which school does reciting Buddha's name belong to, like children in the neighborhood competing to sing songs, with more being the winner, each arguing for their own views, but without actual practice. Dirghanakha (長爪梵志) used debate to destroy other teachers, resisting and pushing, and no one could stop him. Later, he came to the Buddha (佛陀) and said to the Buddha: 'I do not...'
受。佛問。是見受不。答亦不受。佛言。汝不受一切法。是見亦不受。則無所受。與眾人無異。何由貢高而生憍慢。梵不得答。當知饑兒過屠門大嚼。止益饞心無救枵腹。曩有一伶俐座主。示余所得教中奧義。名流注疏多肆評駁。余問是敵得生死不。傲然曰有何生死可敵。余曰。是即是。但恐閻羅殿前無譯字生。不會座主語言三昧也。此亦大中講席之病。奉勸少年開士長。篇短章牽藤引蔓。口誦心憶眼瞇腦昏。究其效驗不過上幾回座。講幾期經。受幾個瞎眼禮拜。若無真實功行。唯添業逋。何若一聲阿彌直登不退。事不迨半。功乃百千。曇謨最講涅槃．華嚴。領眾千人。閻羅呵云。講經懷彼我。以驕凌物。比丘中第一粗行。即押付司。可為明戒。然有義解高流。因參教典悟西方不思議大事。以此自利利他。轉益未來。燃長夜炬。功德無量。又何必懲噎廢食見蹶停驂也哉。
六癡空墮者
學道稍窺法空。聞人唸佛即曰。法離名字。若狥假名轉益虛妄。文言尚空何況名號。答。法句經。汝觀諸佛名字。若是有。說食與人應充飢。若無。定光如來不授我記。如無授者。我不應得佛。當知名字其已久如。以我如故。備顯諸法名字性空。不在有無。華嚴經。諸法不分別自性。不分別音聲。而自性不捨名字不滅。群疑
【現代漢語翻譯】 現代漢語譯本：佛陀問道：『你是否執著于所見之感受？』梵天回答說：『我也不執著于感受。』佛陀說：『你若不執著於一切法，連這「見」也不執著，那就無所執著了，與普通人沒有區別。憑什麼貢高自滿，生起驕慢之心呢？』梵天無言以對。由此可知，飢餓的孩子路過肉鋪，只能過過眼癮，徒增食慾，無法解決飢餓的問題。過去有一位聰明的座主（精通佛理的講師），向我展示他從經教中領悟的奧義，許多名流學者紛紛著書立說，肆意評判駁斥。我問他：『你能了脫生死嗎？』他傲慢地說：『有什麼生死可以了脫？』我說：『你說的是對的。只是恐怕閻羅殿前沒有翻譯，無法讓你用這些高妙的理論辯解。』他終究是不懂語言文字背後的真正含義。這也是當今講經說法中的弊病。我奉勸各位年輕的開悟之士，不要寫冗長的文章，牽強附會，口中背誦，心中思憶，眼睛昏花，頭腦遲鈍。最終的效果不過是多上幾次講座，多講幾期經，多接受幾個瞎眼人的禮拜。如果沒有真實的修行功德，只會增加業障。何不如唸一聲阿彌陀佛，直接往生不退轉之地。事情只做了一半，功德卻是百千倍。曇謨（人名）最擅長講解《涅槃經》、《華嚴經》，帶領著上千人。閻羅王呵斥他說：『你講經說法時心懷彼此分別，用驕傲來壓制他人，是比丘中最粗俗的行為。』隨即把他押送到地獄受罰。這可以作為明確的警戒。當然，也有一些義理解釋高深的修行者，因為參研佛經而領悟了西方極樂世界不可思議的大事，用這種方法自利利他，不斷利益未來，點燃長夜中的明燈，功德無量。又何必因為害怕噎住就停止吃飯，因為害怕跌倒就停止前進呢？ 六癡空墮者： 學道之人稍微窺探到「法空」的道理，聽到別人唸佛就說：『法是超越名字的，如果執著于虛假的名稱，只會增加虛妄。文字尚且是空的，何況是名號呢？』回答：『《法句經》中說：你觀察諸佛的名字，如果名字是有意義的，那麼說食物的名字就能讓人充飢。如果名字沒有意義，那麼定光如來（Dipamkara Buddha）就不會給我授記（指預言成佛）。如果沒有授記這件事，我就不應該成佛。』由此可知，名字的存在已經很久了，而我仍然像過去一樣。這充分顯示了諸法名字的自性是空的，不在於有或無。《華嚴經》中說：諸法不分別自性，不分別音聲，而自性不捨棄名字，也不會因此而消滅。』群疑（指眾人的疑惑）。
【English Translation】 English version: The Buddha asked: 'Do you cling to the feeling of what you see?' Brahma replied: 'I do not cling to feelings either.' The Buddha said: 'If you do not cling to all dharmas, and do not even cling to this 'seeing,' then you have nothing to cling to, and are no different from ordinary people. What reason do you have to be arrogant and conceited?' Brahma was speechless. From this, we can know that a hungry child passing by a butcher shop can only feast their eyes, increasing their appetite but not solving the problem of hunger. In the past, there was a clever lecturer (a teacher proficient in Buddhist principles) who showed me the profound meaning he had learned from the scriptures. Many famous scholars wrote books and made arbitrary criticisms and refutations. I asked him: 'Can you escape birth and death?' He said arrogantly: 'What birth and death is there to escape?' I said: 'What you say is correct. But I am afraid that there will be no translation in front of King Yama's hall, and you will not be able to use these profound theories to defend yourself.' In the end, he did not understand the true meaning behind the language and words. This is also a common problem in today's sutra lectures. I advise you young enlightened scholars not to write lengthy articles, make far-fetched associations, recite with your mouths, think with your minds, have blurred eyes and dull brains. The final effect is only to give a few more lectures, teach a few more sessions of scriptures, and receive the worship of a few more blind people. If there are no real merits of practice, it will only increase karmic obstacles. Why not recite Amitabha Buddha once and be directly reborn in the land of non-retrogression? Half the work is done, but the merits are a hundred thousand times greater. Dhammo (name of a person) was best at explaining the Nirvana Sutra and the Avatamsaka Sutra, leading thousands of people. King Yama scolded him: 'When you lectured on the scriptures, you had a sense of self and others, and you used pride to suppress others. You are the most vulgar behavior among the monks.' Then he was escorted to hell to be punished. This can serve as a clear warning. Of course, there are also some practitioners with profound understanding of the meaning who have realized the inconceivable events of the Western Pure Land because of studying the Buddhist scriptures. They use this method to benefit themselves and others, and continue to benefit the future, lighting the lamp in the long night, and the merits are immeasurable. Why stop eating for fear of choking, or stop moving forward for fear of falling? The Six Deluded Ones Who Fall into Emptiness: A person who studies the Way and has a slight glimpse of the principle of 'emptiness of dharma' says when he hears others reciting the Buddha's name: 'Dharma transcends names. If you cling to false names, you will only increase delusion. Even words are empty, let alone names?' Answer: 'The Dhammapada says: You observe the names of all Buddhas. If the names have meaning, then saying the name of food can satisfy hunger. If the names have no meaning, then Dipamkara Buddha would not have given me a prediction (referring to the prediction of becoming a Buddha). If there was no prediction, I should not become a Buddha.' From this, we can know that the existence of names has been around for a long time, and I am still the same as before. This fully shows that the self-nature of the names of all dharmas is empty, and does not lie in existence or non-existence. The Avatamsaka Sutra says: All dharmas do not distinguish self-nature, do not distinguish sound, but self-nature does not abandon names, nor will it be destroyed because of this.' Qunyi (referring to the doubts of the people).
論。若言名字無用。不能詮法體。亦應喚水火來。故知筌蹄不空。魚兔斯得。稱斯弘名。生實凈土。何得言虛。天臺智者曰。行人執其癡空。不與修多羅合。言心是法身。應觸處平等。何故經像生敬。紙木生慢。答。我以凡夫位中觀如是相耳。為欲開顯此實相。恭敬經像令慧不縛。使無量人崇善去惡。令方便不縛。豈與汝同耶。上都儀曰。皈命三寶。要指方立相住心取境。不明無相離念。凡夫繫心尚不得。況離相耶。如無術通人居空造舍也。法華經。汝證一切智。十力等佛法。具三十二相。乃是真實滅。南泉大師曰。微妙凈法身。具相三十二。秪不許分劑心量。若無是心。一切行處乃至彈指合掌皆是正因。百丈和尚曰。行道禮拜慈悲喜捨。沙門本事宛依佛敕。秪不許執著。凈土指歸曰。圓頓行人語默動靜皆遵聖教。盡合佛心。若以唸佛生心動念成妄想者。息心無念亦成妄想。楞嚴云。縱滅一切見聞覺知。內守幽閑。猶為法塵分別影事。若以唸佛著有為患者。執空之人其患尤甚。永嘉云。豁達空。撥因果。漭漭蕩蕩招殃禍。若以外求他佛為未達者。內執己心不達尤甚。長沙云。學道之人不識真。只為從來認識神。無量劫來生死本。癡人喚作本來人。若以別求凈土為偏見者。執目前為凈土其失尤甚。楞嚴經。落魔道者都指
【現代漢語翻譯】 現代漢語譯本： 論：如果說名字沒有用處，不能詮釋法體，那也應該能叫水和火來。所以知道筌蹄（捕魚的竹器和捕兔子的網）不是空設的，魚和兔子因此可以得到。稱念這弘大的名號，往生真實的凈土，怎麼能說是虛妄的呢？天臺智者說：『修行人執著于癡空，不與修多羅（佛經）相合。』說心就是法身，應該觸處平等，為什麼對經像生起恭敬，對紙木生起輕慢？回答：『我以凡夫的地位觀察這樣的相而已。爲了開顯這實相，恭敬經像使智慧不被束縛，使無量的人崇尚善良去除邪惡，使方便法門不被束縛，難道我和你一樣嗎？』上都儀說：『皈依三寶，要指向方位，樹立形象，住心於境界。不明白無相離念。凡夫繫縛心念尚且不能，何況是離相呢？』如同沒有法術神通的人在空中建造房屋一樣。《法華經》說：『你證得一切智，十力等佛法，具足三十二相，才是真實的寂滅。』南泉大師說：『微妙清凈的法身，具足三十二相，只是不允許用分別心去衡量。』如果沒有這種心，一切行為處事乃至彈指合掌都是正因。百丈和尚說：『行道禮拜，慈悲喜捨，沙門的本分事完全依照佛的教敕。只是不允許執著。』《凈土指歸》說：『圓頓行人語默動靜都遵循聖教，完全符合佛心。如果以唸佛生起心念，成為妄想，那麼息心無念也成為妄想。《楞嚴經》說：『即使滅除一切見聞覺知，內心守護幽靜閒適，仍然是法塵分別的影子。』如果以唸佛執著于有為法而感到憂患，那麼執著于空的人，他的憂患更加嚴重。永嘉禪師說：『豁達空，撥無因果，茫茫蕩蕩招來災禍。』如果向外尋求他方佛，認為自己沒有證悟，那麼向內執著自己的心，不證悟就更加嚴重。長沙禪師說：『學道的人不認識真性，只因爲從來都認識神識。無量劫來生死的根本，癡人卻把它叫做本來人。』如果認為另外尋求凈土是偏見，那麼執著于眼前就是凈土，他的過失更加嚴重。《楞嚴經》說：『墮入魔道的人都指
【English Translation】 English version: Treatise: If it is said that names are useless and cannot interpret the Dharma body, then it should also be possible to summon water and fire. Therefore, it is known that the fish trap (bamboo tool for catching fish) and the rabbit snare (net for catching rabbits) are not empty, and fish and rabbits can be obtained because of them. Reciting this great name leads to rebirth in the real Pure Land, how can it be said to be false? The Tiantai Master Zhiyi said: 'Practitioners cling to foolish emptiness, not in accordance with the Sutras (Buddha's teachings).' Saying that the mind is the Dharma body, it should be equal everywhere, why do you generate reverence for scriptures and images, and contempt for paper and wood? Answer: 'I observe such appearances from the position of an ordinary person. In order to reveal this true nature, I revere scriptures and images so that wisdom is not bound, and countless people admire goodness and eliminate evil, so that expedient means are not bound. Am I the same as you?' The Shangdu Ritual says: 'Taking refuge in the Three Jewels, one must point to a direction, establish an image, and dwell on the realm with the mind. Not understanding the absence of form and the cessation of thought. Ordinary people cannot even bind their minds, let alone be detached from form?' It is like a person without magical powers building a house in the air. The Lotus Sutra says: 'You attain all wisdom, the ten powers and other Buddha Dharmas, possessing the thirty-two marks, which is true extinction.' Master Nanquan said: 'The subtle and pure Dharma body possesses the thirty-two marks, but it does not allow measuring with a discriminating mind.' If there is no such mind, all actions, even snapping fingers and joining palms, are the right cause. Abbot Baizhang said: 'Practicing the Way, bowing in worship, compassion, joy, and equanimity, the duties of a shramana (monk) are entirely in accordance with the Buddha's commands. It is just not allowed to be attached.' The Guide to the Pure Land says: 'The perfect and sudden practitioner's words, silence, movement, and stillness all follow the holy teachings, completely in accordance with the Buddha's mind. If generating thoughts while reciting the Buddha becomes delusion, then ceasing the mind and having no thoughts also becomes delusion. The Shurangama Sutra says: 'Even if you extinguish all seeing, hearing, awareness, and knowing, and guard the inner tranquility, it is still a shadow of the discrimination of Dharma dust.' If you worry about being attached to conditioned phenomena while reciting the Buddha, then those who cling to emptiness have even greater worries. Yongjia Xuanjue said: 'Open emptiness, denying cause and effect, vast and boundless, invites disaster.' If seeking other Buddhas externally is considered not enlightened, then clinging to one's own mind internally and not being enlightened is even more serious. Zen Master Changsha said: 'People who study the Way do not recognize the true nature, only because they have always recognized the consciousness. The root of birth and death for countless eons, foolish people call it the original person.' If considering seeking the Pure Land elsewhere as a biased view, then clinging to the present moment as the Pure Land is an even greater mistake. The Shurangama Sutra says: 'Those who fall into the demonic path all point to
現前為佛國。別無凈居及金色相好。言眼耳鼻舌為凈土。男女二根即菩提。弟子與師俱陷王難。迷惑無知墮無間獄。若以執有修證為權說者。執無修證墮落外道其禍尤甚。楞嚴曰。自謂已足則有大我慢。魔入其心腑。謂三祇劫一念能越。尚輕十方如來。何況聲聞緣覺。不禮塔廟摧毀經像。謂檀越言。此是金銅土木樹葉疊華。肉身真常不自恭敬。卻崇土木實為顛倒。疑誤眾生入無間獄。是故當知執空破相皆是魔屬。智度論。田舍人不識鹽。見人以鹽著食令諸味美。便鈔鹽滿食咸苦傷口。人言癡人。當籌多少和之令美。云何純食。無智人聞空解脫門斷諸善根亦如是。思之思之。任爾一切空生死空。爭奈閻羅大王空不得。
七隨緣墮者
有一等愚鄙邪人。取古人隨緣消舊業。任運著衣裳。但順天真。萬行自圓等語。遂謂舉足下足誰非凈業。何用種種作為。曾有人問。即心是佛。豈假修行。先德云。祇為是故。所以修行。如鐵無金。雖經鍛鍊不成金用。涅槃經。眾生皆有念心慧心發心勤精進心信心定心。如是等法雖唸唸滅。猶故相似相續不斷。故名修道。如燈雖唸唸滅而有光明除破闇冥。食雖唸唸滅能令饑者飽滿。藥雖唸唸滅亦能愈病。日月光明雖唸唸滅能增長草木樹林。寶積經。若無正修。貓兔亦應成佛。牛頭
融大師曰。若言修生則造作非真。若言本有則萬行虛設。長者論。若一概皆平則無心修道應須䇿修以至無修。慈愍三藏錄。若言世尊說諸有為定如空華。如何敕諸弟子修六度萬行妙因證菩提涅槃之果。豈有智者贊乾闥婆城。勸人以兔角為梯而登陟乎。故有漏修習是實是正。彼達磨之對梁武。雪峰玄沙之對閩王。為貪著有漏因病發圭。何得以一期之言廢佛道業。且不住相戒施等者。謂有而不住耳。有而不住故作而無作。今以本無為不住。如下里乞兒向人言吾不以富貴驕人。豈非夢語。又執言無作者。將槁心枯體。如像塑耶。抑猶酬酢應對如常人耶。若酬酢應對應非無作。若言不乖無作則觀佛禮念本自天真。豈應獨乖。二義不成。成大妄語。是故當知隨緣任運非是無作。若無作是隨緣者。蚓壤蛙泥亦是隨緣。何不成佛。錯認祖機。執礫為玉。與市井兒所宗之無為教何以異哉。
八唯心墮者
有人謂自性凈土即俗恒真。七寶瓦礫一道平等。荊棘即為瓊樹。雞鶩總是珍禽。稱理而說但凈自心。何須分別。答。汝言心凈土凈不須分別者。引汝入廁能久住不。入死屍場薉氣熏灼不掩鼻不。與疥癩膿血人能同應器床褥不。若不能者。此即厭五濁相。若居尚凈室。游宜凈侶者。此即忻凈土相。忻厭熾然。何謂平等。縱能忍
【現代漢語翻譯】 現代漢語譯本：融大師說：『如果說修行是後天造作，那就不是真如本性。』『如果說一切本來就具備，那麼萬種修行就成了虛設。』長者（維摩詰）說：『如果一切都一樣平等，那就不用費心去修道了，應該鞭策自己修行，以達到無修的境界。』慈愍三藏的記錄說：『如果說世尊說一切有為法都像空中的花朵一樣虛幻，那麼為什麼又要命令弟子們修習六度萬行這些微妙的因，來證得菩提涅槃的果位呢？難道有智慧的人會讚美海市蜃樓，勸人以兔子的角當梯子去攀登嗎？』所以，有煩惱的修習是真實而正確的。達磨祖師對梁武帝，雪峰禪師、玄沙禪師對閩王，是因為他們貪戀執著于有漏之因，才針對他們的病癥而說的。怎麼可以用一時的話語，來廢棄整個佛道的修行事業呢？而且，所謂『不住相佈施』等等，是指雖然做了善事，但不執著于所做的善事。因為有做而不執著，所以做了就像沒做一樣。現在卻以『本來就沒有』作為『不住』，就像貧民窟的乞丐對人說『我不因富貴而驕傲』一樣，豈不是說夢話？還有那些執著于『無作』的人，是打算讓自己的心像枯木一樣，身體像泥塑木雕一樣嗎？還是像平常人一樣應對自如呢？如果應對自如，就不能說是『無作』。如果說不違背『無作』，那麼觀佛、禮佛這些行為本來就是天性自然的流露，難道應該唯獨違背這些嗎？這兩種說法都不能成立，反而成了大妄語。所以應當知道，隨順因緣、任運自然，不是『無作』。如果『無作』就是隨順因緣，那麼蚯蚓翻土、青蛙在泥里活動也是隨順因緣，為什麼不能成佛呢？這是錯認了祖師的機鋒，把瓦礫當成寶玉。這和市井無賴所信奉的無為教有什麼區別呢？
八、執著唯心而墮落的人
有人說，自性清凈的佛土就是世俗的真理，七寶和瓦礫都是一樣平等，荊棘就是瓊樹，雞鴨就是珍禽。按照真理來說，只要清凈自己的心就可以了，何必分別呢？回答：你說心凈則土凈，不需要分別，那麼帶你進入廁所，你能長久待下去嗎？帶你進入堆滿死屍的場所，污穢的氣味熏得你難受，你會不摀住鼻子嗎？你能和長滿疥瘡、流膿流血的人同用一個器皿、床鋪嗎？如果不能，這就是厭惡五濁惡世的現象。如果喜歡居住在乾淨的房間，喜歡和清凈的人交往，這就是欣求凈土的現象。欣求和厭惡如此強烈，還說什麼平等呢？縱然你能忍受...
【English Translation】 English version: Master Rong said: 'If you say cultivation is artificial, then it is not true nature.' 'If you say everything is inherent, then all practices are in vain.' Elder Vimalakirti said: 'If everything is equally the same, then there is no need to bother cultivating the Way; one should urge oneself to cultivate to reach the state of no-cultivation.' The record of Tripitaka Cimin says: 'If the World Honored One said that all conditioned dharmas are like flowers in the sky, how could he order his disciples to cultivate the Six Perfections and myriad practices, these wonderful causes, to attain the fruits of Bodhi and Nirvana? Would a wise person praise a mirage and advise people to climb it with a rabbit's horn as a ladder?' Therefore, cultivation with afflictions is real and correct. Bodhidharma's response to Emperor Wu of Liang, and Zen Masters Xuefeng and Xuansha's responses to the King of Min, were because they were attached to conditioned causes, and their words were aimed at their specific ailments. How can one abandon the entire Buddhist path with a single statement? Moreover, 'non-attachment to giving' and so on, means doing good deeds without being attached to them. Because there is doing without attachment, it is like doing without doing. Now, taking 'originally non-existent' as 'non-attachment' is like a beggar from the slums saying to people, 'I am not arrogant because of wealth and status,' isn't that like talking in a dream? And those who cling to 'no-action,' do they intend to make their hearts like withered wood and their bodies like clay or wooden sculptures? Or do they respond and interact as ordinary people do? If they respond and interact, then it cannot be said to be 'no-action.' If it is said that it does not contradict 'no-action,' then observing the Buddha and paying homage are originally natural expressions, should they alone be contradicted? Neither of these two arguments holds, and instead, they become great lies. Therefore, one should know that following conditions and letting things be is not 'no-action.' If 'no-action' is following conditions, then earthworms turning soil and frogs moving in the mud are also following conditions, why can't they become Buddhas? This is mistaking the ancestral teaching, taking gravel for jade. How is this different from the non-action teaching embraced by common ruffians?
- Those Who Fall by Clinging to Mind-Only
Some say that the pure land of self-nature is the ultimate truth of the mundane, that the seven treasures and rubble are equally the same, that thorns are jade trees, and chickens and ducks are precious birds. According to the principle, one only needs to purify one's own mind, why bother distinguishing? Answer: You say that if the mind is pure, then the land is pure, and there is no need to distinguish. Then, if I take you into a toilet, can you stay there for a long time? If I take you to a place full of corpses, can you bear the foul smell without covering your nose? Can you share utensils and bedding with people covered in scabies, pus, and blood? If you cannot, then this is the phenomenon of disliking the five defilements. If you like to live in clean rooms and associate with pure companions, then this is the phenomenon of seeking the pure land. With such strong seeking and aversion, how can you speak of equality? Even if you can endure...
薉濁不求遠離。則蜣螂鴉犬亦能親此種種物。豈皆得道。脫汝凈薉俱離。依然取捨于唯心義。亦不相應。是故當知。諸佛以唯心故忻厭出生。以唯心故說名平等。以唯心故莊嚴佛土。若不唯心豈能隨念。若非平等凡夫無分。薉尚不捨何獨舍凈。舍既是心。取亦何乖。皆由不了佛旨致斯妄執。但識唯心。疑義斯遣。
九頓悟墮者
今世禪人皆云一超直入不落功勛。尚不求作佛。何況往生。答。汝捨身之後將灰斷永滅耶。抑尚受後有耶。若受後有。為生凈土耶。生三界耶。若居三界即不如凈土。若凈土者即同往生。先德云。善知識明見佛性。與佛同儔。若論其功。未齊諸聖。須從今日步步資熏。又云。未悟而修。非真修也。唯頓悟漸修既合佛乘不違圓旨。彼頓悟頓修者。亦是多生漸修今生頓熟。此在當人時中自驗。若所言如行。所行如言。量窮法界之邊。心合虛空之理。八風不動。三受寂然。種現雙銷。根隨俱盡。譬諸無病不應服藥。如或現行未斷。習氣又濃。寓目生情。觸塵成滯。雖了無生之義。其力未充。不可執云煩惱性空。修成顛倒。夫煩惱性空能令受業。業果無性亦作苦因。苦痛雖虛秪么難忍。如遭重病病亦全空。何求醫人遍服藥餌。祖師云。將虛空之心。合虛空之理。亦無虛空之量。始得報不相酬
【現代漢語翻譯】 現代漢語譯本 認為污穢濁物不應該遠離。那麼蜣螂、烏鴉、狗也能親近這些東西。難道它們都能得道嗎？如果說你既要脫離清凈，又要脫離污穢，仍然在唯心之義上有所取捨，也是不相應的。所以應當知道，諸佛因為唯心的緣故而生起欣悅和厭惡，因為唯心的緣故而宣說平等，因為唯心的緣故而莊嚴佛土。如果不唯心，怎麼能隨念而生？如果不是平等，凡夫就沒有份。污穢尚且不捨棄，為何唯獨捨棄清凈？捨棄既然是心，取用又有什麼不同？這些都是因為不瞭解佛的旨意而導致的虛妄執著。只要認識到唯心，疑惑和疑問自然消除。
九、頓悟墮落者
現在世上的禪人，都說一超直入，不落入功勛。尚且不求成佛，何況往生？回答：你捨棄身體之後，是灰飛煙滅，永遠消失呢？還是仍然承受後世的果報呢？如果承受後世的果報，是往生凈土呢？還是生於三界呢？如果居住在三界，就不如凈土。如果是凈土，就等同於往生。先德說：『善知識明見佛性，與佛相同。』如果論及其功德，還未達到諸聖的程度。必須從今天開始，一步步地積累熏習。又說：『未悟而修，不是真修。』只有頓悟漸修，才符合佛乘，不違背圓滿的宗旨。那些頓悟頓修的人，也是多生漸修，今生才頓然成熟。這要在當人的時時處處自我驗證。如果所說如所行，所行如所說，度量窮盡法界的邊際，心與虛空的道理相合，八風吹不動，三種感受寂然不動，種子和現行都消滅，根本和隨從都窮盡。譬如沒有病的人不應該服藥。如果現行煩惱沒有斷除，習氣又很濃厚，看到什麼都產生情慾，接觸到什麼都成為障礙，雖然瞭解了無生的道理，但力量還不夠。不可執著地說煩惱性空，修成顛倒。煩惱性空能使人承受業報，業果無性也會成為痛苦的原因。痛苦雖然是虛幻的，但卻難以忍受。如同得了重病，病也是虛幻的，為何還要找醫生，遍服藥物？祖師說：『將虛空的心，與虛空的道理相合，也沒有虛空的度量，才能得到不相酬報的境界。』
【English Translation】 English version To consider defilement and turbidity as something not to be avoided. Then dung beetles, crows, and dogs can also be close to these things. Could they all attain enlightenment? If you say you must detach from both purity and defilement, yet still discriminate based on the idea of 'mind-only', it is also not appropriate. Therefore, you should know that all Buddhas, because of 'mind-only', give rise to joy and aversion; because of 'mind-only', they speak of equality; because of 'mind-only', they adorn the Buddha-lands. If not for 'mind-only', how could they follow their thoughts? If it were not for equality, ordinary people would have no share. If defilement is not abandoned, why abandon purity alone? Since abandoning is a function of the mind, what difference is there in taking? All these arise from not understanding the Buddha's intent, leading to such false attachments. Only by recognizing 'mind-only' can doubts and questions be dispelled.
- Those Who Fall from Sudden Enlightenment
Present-day Chan practitioners all say 'one leap straight in, not falling into meritorious deeds.' They don't even seek to become Buddhas, let alone be reborn in the Pure Land. I answer: After you abandon your body, will you be reduced to ashes and vanish forever? Or will you still receive future existences? If you receive future existences, will you be reborn in the Pure Land? Or will you be born in the Three Realms? If you dwell in the Three Realms, it is not as good as the Pure Land. If it is the Pure Land, it is the same as being reborn there. An ancient worthy said: 'A good teacher clearly sees the Buddha-nature, and is the same as the Buddha.' If we speak of their merit, it has not yet reached the level of the sages. You must, from today onwards, gradually accumulate and cultivate. It is also said: 'Cultivation without enlightenment is not true cultivation.' Only sudden enlightenment followed by gradual cultivation is in accordance with the Buddha-vehicle and does not violate the perfect teaching. Those who speak of sudden enlightenment and sudden cultivation have also gradually cultivated over many lifetimes, and are only suddenly ripe in this life. This must be verified by the individual at all times. If what is said is like what is done, and what is done is like what is said, if the measure exhausts the boundaries of the Dharma-realm, and the mind accords with the principle of emptiness, if the eight winds do not move you, and the three sensations are still, if seeds and manifestations are both extinguished, and roots and followers are all exhausted, it is like a person without illness who should not take medicine. If present actions are not cut off, and habitual tendencies are still strong, if seeing something gives rise to emotion, and touching something becomes an obstacle, even though one understands the meaning of non-birth, the power is not sufficient. One should not cling to the idea that the nature of afflictions is empty, and cultivate into perversion. The emptiness of the nature of afflictions can cause one to receive karmic retribution, and the non-nature of karmic results can also be a cause of suffering. Although suffering is illusory, it is still difficult to endure. It is like having a serious illness; the illness is also illusory, but why seek a doctor and take medicine everywhere? The Patriarch said: 'Uniting the mind of emptiness with the principle of emptiness, and having no measure of emptiness, one can attain a state where retribution does not occur.'
。汾陽無業禪師云。如今解禪解道如恒河沙。說佛說心有千萬億。纖塵不盡未免輪迴。絲念不忘盡從淪墜。如斯之類不能自識業果。妄言自利利他。自許上流並他先德。但言觸目無非佛事。舉足儘是道場。原其所習不如五戒十善凡夫。觀其發言嫌他三乘十地菩薩。醍醐上味為世所珍。遇斯等人翻成毒藥。假使才並馬鳴。解齊龍樹。只是一生兩生不失人身。臨命終時聖凡情量不盡。纖塵思念未忘。隨念受生輕重五陰。向驢胎馬腹托質。鑊湯爐炭煮燒。從前記持憶想見解一時失卻。依舊再為螻蟻。從頭又作蚊虻。雖是善因而招惡果。圓悟和尚曰。生死之際。處之良不易。唯大達超證之士一徑截斷則無難。此雖由自己根力。亦假方便。于常時些小境界轉得行。打得徹。踐履將去。養得純熟。緣謝之時自無怖畏。古德坐脫立亡。行化倒蛻。能得勇健。皆平昔淘汰得凈。香林四十年得成片。涌泉四十年尚走作。石霜勸人休歇去。古廟香爐去。永嘉體即無生。了本無速。蓋兢兢業業。念茲在茲。方得無礙自在。捨生之後隨自意趣。后報悉以理遣不由業牽。所謂透脫生死者耶。當知諸大師密密履踐。秪是圖個生死好處。路雖不同期於終凈一也。有狂僧自負見地。余問。汝信得出家身在長安不。曰惡得不信。汝或夢見父母兄弟。夢為稚
【現代漢語翻譯】 現代漢語譯本 汾陽無業禪師說：『現在理解禪和道的人多如恒河沙數，談論佛和心的人有成千上萬。如果一絲一毫的塵埃沒有清除乾淨，就無法避免輪迴。如果一絲一念的執著沒有忘記，最終都會沉淪墮落。』像這樣的人不能自己認識到業果，卻妄自聲稱自利利他，自認為高人一等，甚至超過了前代的賢德。他們口口聲聲說觸目所及無不是佛事，舉手投足都是道場，但實際上他們的修行連遵守五戒十善的凡夫都不如。聽他們的言論，又好像在貶低三乘十地的菩薩。醍醐是世間珍貴的美味，但遇到這些人，反而會變成毒藥。 即使才華堪比馬鳴菩薩，見解堪比龍樹菩薩，也只不過是一生兩生不會失去人身而已。臨命終時，如果聖凡的情量沒有斷盡，一絲一念的思慮沒有忘記，就會隨著念頭受生，承受輕重不同的五陰。可能會在驢胎馬腹中投生，在鑊湯爐炭中被煮燒。從前所記憶、持誦、憶想的見解，一時之間全部喪失，依舊再次變成螻蟻，從頭又做蚊虻。雖然是善因而招致惡果。 圓悟克勤禪師說：『生死之際，處理起來實在不容易。只有那些大徹大悟、超越證悟的人，才能一刀截斷，沒有困難。』這雖然取決於自己的根基和力量，也需要藉助方便法門。在平時，對於一些微小的境界，能夠轉化得開，打得破，並將其踐行下去，培養得純熟，那麼在緣分終結的時候，自然不會有恐懼。古德能夠坐著死去，站著圓寂，行走時化身，倒立蛻化，能夠如此勇猛強健，都是因為平時淘汰得乾淨。香林澄遠禪師四十年才有所成就，涌泉禪師四十年還在奔波。石霜楚圓禪師勸人休歇，回到古廟香爐旁。 永嘉玄覺禪師說，體悟到『體』就是無生，瞭解『本』就無需快速求成。大概是因為兢兢業業，念念不忘，才能得到無礙自在，捨棄生命之後，隨自己的意願而去。後世的果報都以理智遣除，不受業力牽引。這就是所謂的透脫生死嗎？應當知道，諸位大師秘密地踐行，只是爲了圖個生死的好處。道路雖然不同，但最終的目標都是清凈。 有個狂妄的僧人自負見地，我問他：『你相信出家人的身體在長安嗎？』他說：『怎麼會不相信？』『你或者夢見父母兄弟，夢裡變成小孩子，又作何解？』他說：『這是業識所變現。』我說：『既然知道是業識所變現，為什麼還要執著于夢境中的父母兄弟，以及夢裡變成小孩子呢？』他無言以對。 汾陽無業禪師 (FenYang WuYe Chanshi): 禪師名號 馬鳴 (MaMing): 著名佛教論師 龍樹 (LongShu): 中觀學派創始人 五戒 (WuJie): 佛教基本戒律 十善 (ShiShan): 佛教倫理規範 三乘 (SanCheng): 聲聞乘、緣覺乘、菩薩乘 十地 (ShiDi): 菩薩修行的十個階段 醍醐 (TiHu): 比喻佛法中的最高真理 五陰 (WuYin): 色、受、想、行、識 圓悟克勤禪師 (YuanWu KeQin Chanshi): 禪宗大師 香林澄遠禪師 (XiangLin ChengYuan Chanshi): 禪宗大師 涌泉 (YongQuan): 地名，也指涌泉寺 石霜楚圓禪師 (ShiShuang ChuYuan Chanshi): 禪宗大師 永嘉玄覺禪師 (YongJia XuanJue Chanshi): 禪宗大師
【English Translation】 English version Zen Master WuYe of FenYang said: 'Nowadays, those who understand Zen and the Dao are as numerous as the sands of the Ganges River, and those who talk about the Buddha and the mind number in the hundreds of millions. If a single speck of dust is not completely cleared away, one cannot avoid reincarnation. If a single thought of attachment is not forgotten, one will ultimately sink and fall.' People like this cannot recognize their own karmic consequences, yet they presumptuously claim to benefit themselves and others, considering themselves superior and even surpassing the virtuous ones of previous generations. They constantly say that everything they see is a Buddha-activity, and every step they take is a sacred place, but in reality, their practice is not even as good as that of ordinary people who observe the Five Precepts and practice the Ten Virtues. Listening to their words, it seems as if they are belittling the Bodhisattvas of the Three Vehicles and the Ten Grounds. Ambrosia is a precious delicacy in the world, but when encountered by these people, it turns into poison. Even if one's talent is comparable to that of Bodhisattva MaMing and one's understanding is comparable to that of LongShu, one will only avoid losing the human body for one or two lifetimes. At the time of death, if the distinction between the sacred and the mundane is not completely severed, and a single thought of attachment is not forgotten, one will be reborn according to one's thoughts, bearing the heavy or light burden of the Five Skandhas. One may be reborn in the womb of a donkey or a horse, or be boiled and burned in cauldrons and furnaces. All the knowledge, recitations, memories, and understandings from the past will be lost in an instant, and one will once again become an ant, starting all over again as a mosquito. Although it is a good cause, it leads to evil consequences. Zen Master YuanWu KeQin said: 'The moment of life and death is truly difficult to handle. Only those who have attained great enlightenment and transcended realization can cut it off with a single stroke, without difficulty.' Although this depends on one's own foundation and strength, it also requires the aid of skillful means. In ordinary times, if one can transform and break through minor realms, and put them into practice, cultivating them to purity, then at the time of the end of conditions, one will naturally have no fear. The ancient masters were able to die sitting, pass away standing, transform while walking, and shed their bodies upside down, and were able to be so courageous and strong because they had thoroughly purified themselves in ordinary times. Zen Master XiangLin ChengYuan took forty years to achieve something, while Zen Master YongQuan was still running around after forty years. Zen Master ShiShuang ChuYuan advised people to rest and return to the ancient temple and incense burner. Zen Master YongJia XuanJue said that realizing that 'the essence' is unborn and understanding 'the root' requires no haste. It is probably because of being diligent and mindful, constantly present, that one can attain unobstructed freedom and, after abandoning life, go according to one's own wishes. The retribution in future lives is all dispelled by reason, and is not dragged by karmic forces. Is this what is meant by transcending life and death? It should be known that all the great masters secretly practice, simply to seek a good outcome in life and death. Although the paths are different, the ultimate goal is the same: purity. There was a crazy monk who was proud of his understanding. I asked him, 'Do you believe that the body of a monk is in Chang'an?' He said, 'How could I not believe it?' 'Or you dream of your parents and siblings, and in the dream you become a child again, how do you explain that?' He said, 'This is a transformation of karmic consciousness.' I said, 'Since you know it is a transformation of karmic consciousness, why are you still attached to the parents and siblings in the dream, and to becoming a child again in the dream?' He was speechless. FenYang WuYe Chanshi (汾陽無業禪師): Zen Master's name MaMing (馬鳴): Famous Buddhist philosopher LongShu (龍樹): Founder of the Madhyamaka school WuJie (五戒): Basic Buddhist precepts ShiShan (十善): Buddhist ethical norms SanCheng (三乘): Sravaka Vehicle, Pratyekabuddha Vehicle, Bodhisattva Vehicle ShiDi (十地): Ten stages of Bodhisattva practice TiHu (醍醐): Metaphor for the highest truth in Buddhism WuYin (五陰): Form, Feeling, Perception, Volition, Consciousness YuanWu KeQin Chanshi (圓悟克勤禪師): Zen Master XiangLin ChengYuan Chanshi (香林澄遠禪師): Zen Master YongQuan (涌泉): Place name, also refers to Yongquan Temple ShiShuang ChuYuan Chanshi (石霜楚圓禪師): Zen Master YongJia XuanJue Chanshi (永嘉玄覺禪師): Zen Master
子嬉戲。是時知身在客不。曰不知。余曰。論汝信得出家與行腳見道明白當不過此。然才到枕上。返僧為俗易客為家己自不知。況生死長夜。靠些子見地能保其不顛倒也。僧悚然。
十圓實墮者
謂華藏世界一剎一塵具含無量國土。本無凈薉。焉有往來。故長者言。西方凈土是權非實。以情存取捨。非法界如如之體。答。若約真論。華藏亦是權立。何獨西方。論言。理智無邊名普。知隨根益曰賢。是普賢菩薩亦權也。文殊師利是自心善簡擇妙慧。覺首目首等是隨信心中理智現前。是亦權也。又謂尼父顏淵等皆是表法。本無是人。是一切皆權也。今試定量文殊．普賢及此方賢聖。若言權則現有其人。及遺言往行。若言實則是長者誑凡滅聖。犯大妄語。於此辨得。西方亦入剎塵。剎塵亦含西方。豈有權實。論云。蓮華藏體是法身隨行無依住智體之所報得。宮殿總大悲含有之所報得。樓閣是智照觀根順悲濟物之所報得。其地金剛平等自性法身之所報得。摩尼莊嚴法身戒體隨行報得。金剛輪圍山大悲戒防護之業之所報得。眾華莊嚴萬行利生開敷之所報得。寶樹建行利生覆蔭含識之所報得。但業不相應者同居不見。猶神鬼與人同處人不能見。若爾則所謂華藏世界與汝所見之剎塵同耶異耶。若同。目連鹙子視聽尚隔。
【現代漢語翻譯】 現代漢語譯本： 僧人正在嬉戲。我問他：『現在你知道自己身處客地嗎？』僧人回答：『不知道。』我說：『依你現在的見解，就算出家修行，行腳參訪，所見所悟也不過如此了。然而，才一躺到枕頭上，就容易返僧為俗，易客為主，自己都不知道了。更何況生死長夜漫漫，僅憑這點見地，怎能保證自己不顛倒迷惑呢？』僧人聽后悚然警醒。
十圓實墮者：
有人說，華藏世界（Huazang World，佛教宇宙觀中的一個世界）一剎一塵都包含著無量國土，本來就沒有凈與穢的區別，哪裡有什麼往來呢？所以長者說，西方凈土（Western Pure Land，阿彌陀佛的凈土）是權宜之說，並非真實。因為心存取捨，就不是法界如如不動的本體。回答：如果從真諦來說，華藏世界也是權宜設立的，為何單單指責西方凈土？論中說，理智無邊名為普（Pu，普遍），智慧隨眾生根器而利益眾生名為賢（Xian，賢能），那麼普賢菩薩（Samantabhadra，象徵菩薩的行愿）也是權宜示現的。文殊師利（Manjusri，象徵菩薩的智慧）是自心善於簡擇的妙慧。覺首、目首等菩薩是隨順眾生信心，理智現前而示現的，這也是權宜之說。又說尼父（Confucius，孔子）顏淵（Yan Yuan，孔子的弟子）等都是表法的，本來就沒有這些人。這樣說來，一切都是權宜之說了。現在試著定量文殊菩薩、普賢菩薩以及此方世界的賢聖，如果說是權宜示現，那麼現在有這些人，以及他們遺留的言論和往昔的行跡。如果說是真實的，那麼就是長者欺騙凡夫，泯滅聖人，犯下大妄語。如果能在此處辨別清楚，那麼西方凈土也進入剎塵之中，剎塵也包含著西方凈土，哪裡有什麼權宜和真實之分呢？論中說，蓮華藏體是法身（Dharmakaya，佛的法身）隨行無依住智體所報得的果報。宮殿是總大悲心含有的所報得的果報。樓閣是智照觀根順悲濟物所報得的果報。其地是金剛平等自性法身所報得的果報。摩尼莊嚴是法身戒體隨行所報得的果報。金剛輪圍山是大悲戒防護之業所報得的果報。眾華莊嚴是萬行利生開敷所報得的果報。寶樹是建行利生覆蔭含識所報得的果報。只是業力不相應的眾生，住在同一地方也看不見，就像神鬼與人同處，人卻不能看見一樣。如果這樣，那麼所謂的華藏世界與你所見的剎塵是相同還是不同呢？如果相同，那麼即使是目連（Maudgalyayana，神通第一的佛陀弟子）和鹙子（Sariputra，智慧第一的佛陀弟子），他們的視聽也尚且有隔閡。
【English Translation】 English version: The monk was playing. I asked him, 'Do you know that you are a guest here?' The monk replied, 'I don't know.' I said, 'According to your current understanding, even if you leave home to practice, travel and visit, what you see and understand is only this much. However, as soon as you lie down on the pillow, it is easy to revert from monk to layman, and change from guest to host without even realizing it. Moreover, in the long night of birth and death, how can you guarantee that you will not be confused and deluded with just this little bit of understanding?' The monk was startled and awakened.
The Ten Round and Real Fallacies:
Someone says that the Huazang World (Huazang World, a world in Buddhist cosmology), every moment and every dust contains immeasurable lands. Originally, there is no distinction between pure and impure, so where is there any coming and going? Therefore, the elder says that the Western Pure Land (Western Pure Land, the Pure Land of Amitabha Buddha) is an expedient teaching, not the truth. Because if there is attachment to acceptance and rejection, it is not the unchanging essence of the Dharmadhatu. Answer: If we speak from the perspective of ultimate truth, the Huazang World is also an expedient establishment, so why single out the Western Pure Land? The treatise says that boundless wisdom is called Pu (Pu, universal), and wisdom that benefits sentient beings according to their capacities is called Xian (Xian, virtuous), then Samantabhadra Bodhisattva (Samantabhadra, symbolizing the vows and practices of a Bodhisattva) is also an expedient manifestation. Manjusri (Manjusri, symbolizing the wisdom of a Bodhisattva) is the wonderful wisdom of the mind that is good at discerning. Bodhisattvas like Awakening Leader and Eye Leader are manifestations of reason and wisdom appearing in accordance with the faith of sentient beings, which is also an expedient teaching. It is also said that Nifu (Confucius) and Yan Yuan (Yan Yuan, Confucius' disciple) are all representations of the Dharma, and there were no such people originally. In this case, everything is an expedient teaching. Now, let's try to quantify Manjusri Bodhisattva, Samantabhadra Bodhisattva, and the virtuous sages of this world. If they are said to be expedient manifestations, then there are these people now, as well as their remaining words and past deeds. If they are said to be real, then the elder is deceiving ordinary people and obliterating sages, committing a great lie. If one can discern this clearly, then the Western Pure Land also enters into the dust of moments, and the dust of moments also contains the Western Pure Land. Where is there any distinction between expedient and real? The treatise says that the Lotus Treasury body is the reward obtained by the Dharmakaya (Dharmakaya, the Dharma body of the Buddha) following practice, without relying on the wisdom body. The palace is the reward obtained by the total great compassion. The pavilions are the rewards obtained by the wisdom of illuminating, observing the roots, and benefiting beings with compassion. The ground is the reward obtained by the diamond-like, equal, and self-natured Dharmakaya. The Mani adornments are the rewards obtained by the Dharmakaya's precepts and practices. The Vajra Wheel Mountain is the reward obtained by the protective karma of the great compassionate precepts. The adornments of various flowers are the rewards obtained by the flourishing of the myriad practices that benefit sentient beings. The precious trees are the rewards obtained by establishing practices that benefit sentient beings and cover and protect consciousness. It is just that sentient beings whose karma is not in accordance cannot see them even if they live in the same place, just as gods and ghosts are in the same place as humans, but humans cannot see them. If this is the case, then are the so-called Huazang World and the dust of moments that you see the same or different? If they are the same, then even Maudgalyayana (Maudgalyayana, the Buddha's disciple who is foremost in supernatural powers) and Sariputra (Sariputra, the Buddha's disciple who is foremost in wisdom) still have separation in their sight and hearing.
若異。何名一真。僧靈干志奉華嚴。作華嚴觀及彌勒天宮觀疾甚。目睛上視。童真問之。答曰。至兜率宮而天樂非久終墮輪迴。蓮華藏是所圖也。須臾復曰。見大水遍滿。花如車輪。而坐其上。所愿足矣。言終而逝。此與西方往生為同爲別。當知漏卮勺海。螢火焚山。徒益疲勞。諸有智者不應如是分別。
第九修持門
夫積劫情塵多生愛海。似蝕劍之苔花。若吞珠之泥繡。無礪不吐去垢方明。欲得心空除非薉滅。悟者常須覺觀。迷人勤加煉磨。其或愛鎖貪枷。亦當慟年惜月。孔子曰。困而不學民斯為下。今欲一生超僧祇之果。十念攝億萬之程。豈粗見浮思結心塵口所能超越。不𢬵一忍。空累多生。如法而修。免墮魔罥。一凈悟門二凈信門三凈觀門四凈念門五凈懺門六凈愿門七凈戒門八凈處門九凈侶門十不定凈門
一凈悟者
欲生凈土。當如法了悟。悟是迷途導師。如入暗當燃燈。炬是凈國圖引。如行遠當識郵程。是諸行領首。如沖堅當隨將帥。一者悟能了知即薉恒凈。不捨凈故。二聞凈佛國土不可思議不怯弱故。三知畢竟空中因果不失。止一切惡不更作故。四知彼土不去不來。此亦不去不來故。五悟佛身遍虛空。眾生身亦遍虛空。如地獄業力。一人亦滿多人亦滿故。六聞阿僧祇劫無量諸行。
【現代漢語翻譯】 現代漢語譯本： 如果不同，那什麼叫做『一真』呢？僧人靈幹一心奉持《華嚴經》，修習《華嚴觀》以及彌勒天宮觀，後來病得很重，眼睛向上看。童真問他，他回答說：『到達兜率宮（Tushita Heaven，彌勒菩薩居住的天界）而天上的快樂不會長久，最終還是會墮入輪迴，蓮華藏世界（Lotus Treasury World，華嚴經所描述的清凈世界）才是我所向往的。』過了一會兒，他又說：『我看見大水遍滿，蓮花像車輪一樣大，我坐在蓮花上，所希望的都滿足了。』說完就去世了。這和往生西方極樂世界是相同還是不同呢？應當知道用有漏洞的瓢去舀大海的水，用螢火蟲的光去焚燒大山，只會白白增加疲勞。有智慧的人不應該這樣分別。
第九 修持門
積累了無數劫的情感塵埃，經歷了多生的愛慾之海，就像腐蝕劍身的苔蘚，又像包裹寶珠的污泥。不經過磨礪就無法去除，不去除污垢就無法顯現光明。想要使內心空明，除非滅除污穢。覺悟的人常常需要覺察觀照，迷惑的人要勤加修煉磨礪。如果被愛慾的鎖鏈和貪婪的枷鎖束縛，也應當痛惜光陰。孔子說：『困頓卻不學習，百姓因此成為下等。』現在想要一生超越僧祇（asamkhya，極大的數字單位）的果位，用十念法門攝取億萬的修行路程，難道是粗淺的見解和浮躁的思緒，以及結滿心塵的口頭說說就能超越的嗎？不能忍耐一時，只會空累多生。如法修行，才能避免墮入魔網。一、凈悟門，二、凈信門，三、凈觀門，四、凈念門，五、凈懺門，六、凈愿門，七、凈戒門，八、凈處門，九、凈侶門，十、不定凈門。
一 凈悟者
想要往生凈土，應當如法了悟。悟是迷途的導師，如同進入黑暗需要點燃燈火。悟是前往凈土的地圖指引，如同遠行需要認識路程。悟是各種修行的首領，如同衝鋒陷陣需要跟隨將帥。一、悟能了知即使是污穢也恒常是清凈的，不捨棄清凈的緣故。二、聽聞清凈佛國土不可思議，不怯懦的緣故。三、知道畢竟空性中因果不會缺失，停止一切惡行不再造作的緣故。四、知道彼土不去不來，此土也不去不來的緣故。五、悟到佛身遍滿虛空，眾生的身也遍滿虛空，如同地獄的業力，一人受滿，多人也受滿的緣故。六、聽聞阿僧祇劫（asamkhya kalpa，極長的時間單位）無量諸行。
【English Translation】 English version: If they are different, then what is called 'the One Truth'? The monk Linggan devoted himself to the Avatamsaka Sutra (Huayan Jing), practicing the Avatamsaka contemplation and the contemplation of Maitreya's Tushita Heaven (Maitreya's heavenly palace). Later, he became very ill, his eyes looking upwards. A young novice asked him, and he replied, 'Reaching Tushita Heaven (Tushita Heaven, the heaven where Maitreya Bodhisattva resides), the heavenly pleasures will not last long, and eventually, one will fall into reincarnation. The Lotus Treasury World (Lotus Treasury World, the pure land described in the Avatamsaka Sutra) is what I aspire to.' After a while, he said again, 'I see great water everywhere, and lotuses as large as chariot wheels, and I am sitting on them. My wishes are fulfilled.' After saying this, he passed away. Is this the same as or different from being reborn in the Western Pure Land? One should know that using a leaky dipper to scoop the ocean, or using the light of a firefly to burn a mountain, only increases fatigue in vain. Wise people should not make such distinctions.
Ninth: The Gate of Cultivation
Accumulated emotional dust over countless kalpas (aeons), and experienced the ocean of love and desire over many lifetimes, is like moss corroding a sword, or mud covering a precious pearl. Without sharpening, it cannot be removed; without removing the dirt, brightness cannot be revealed. To empty the mind, one must eliminate defilements. The enlightened should always be mindful and observant, while the deluded should diligently cultivate and refine. If bound by the chains of love and the shackles of greed, one should also lament the passing of time. Confucius said, 'To be troubled and not learn is to be the lowest of the people.' Now, wanting to transcend the fruit of asamkhya (asamkhya, an extremely large number) in one lifetime, and to encompass the journey of billions through ten recitations, can this be surpassed by shallow views and fleeting thoughts, and mere lip service with a mind full of dust? Failing to endure for a moment only accumulates suffering over many lifetimes. Cultivate according to the Dharma to avoid falling into the nets of demons. 1. Gate of Pure Enlightenment, 2. Gate of Pure Faith, 3. Gate of Pure Contemplation, 4. Gate of Pure Mindfulness, 5. Gate of Pure Repentance, 6. Gate of Pure Vows, 7. Gate of Pure Precepts, 8. Gate of Pure Abodes, 9. Gate of Pure Companions, 10. Gate of Indeterminate Purity.
One: The Purely Enlightened
To be reborn in the Pure Land, one should awaken to the Dharma. Enlightenment is the guide in the path of delusion, like lighting a lamp in the darkness. Enlightenment is the map to the Pure Land, like knowing the route on a long journey. Enlightenment is the leader of all practices, like following a general in battle. 1. Enlightenment enables one to know that even defilement is eternally pure, because one does not abandon purity. 2. Hearing that the Pure Buddha Land is inconceivable, one is not timid. 3. Knowing that cause and effect are not lost in ultimate emptiness, one stops all evil and does not commit it again. 4. Knowing that the other land does not go or come, and this land also does not go or come. 5. Realizing that the Buddha's body pervades space, and the bodies of sentient beings also pervade space, just as the karmic force of hell, one person experiences it fully, and many people also experience it fully. 6. Hearing of countless practices over asamkhya kalpas (asamkhya kalpa, an extremely long unit of time).
如說彈指頃事。不驚怖故。七修十善三福不住人天故。八如覺憶夢事。不作有無解故。九如眼見故鄉。信不信不可得故。十知法無我順性利生。直至成佛無疲厭故。菩薩入此門成就白法。隨意得生。故觀經。上品深解義趣。于第一義心不驚動。疏云。第一義謂諸法實相。言語道斷心行處滅。又安心不動名之爲念。鈔曰。第一義理。悉不為二邊所動。通名爲念。西域如韋提．善財．龍樹等。以入地往生。此方如遠公．智者．永明等。以證悟往生。經論廣載不能具錄。論中或有言生彼求悟。此為中下人說。至言悟自己佛不必求生。此為十地菩薩以上說。若云悟第一義而結使未斷者亦不求生。則龍樹．永明等為捏目生花無事多事矣。
二凈信者
智度論。有信清凈。能入佛法。無信不能入。如牛皮未柔不可屈折。又經說信為手。入寶山自在能取。無手不能取。昔王仲回問無為子。如何唸佛得無間斷。曰。一信之後更不再疑。即是不間斷。回欣躍而去。未幾得生。還來致謝。是故若未能頓悟。當深植信根。不驚不動。一信金口誠言決定當生。二信自心廣大具有如是清凈功德。三信因果如形影決定相隨。四信此身形識及一切世界如陽𦦨空花無所有。五信五濁惡世寒熱苦惱薉相熏炙不容一刻居住。六信一切法唯心如憶
【現代漢語翻譯】 現代漢語譯本： 如說彈指頃的事，因為不驚怖的緣故。修七支、十善、三福的人不會停留在人天道中。如同覺察回憶夢境的事，不作有或無的分別解說。如同眼睛看見故鄉，信與不信都不可得。知道法無我，順應自性利益眾生，直至成佛都沒有疲厭。菩薩進入此門，成就清凈之法，隨意得以往生。所以《觀經》說，上品往生者深刻理解第一義的意趣，對於第一義心不驚動。《疏》中說，第一義指的是諸法實相，言語道斷，心行處滅。又安心不動，名爲念。《鈔》中說，第一義理，完全不為二邊所動，通稱爲念。西域如韋提（Vaidehi，人名，佛陀時期王舍城的王后）、善財（Sudhana，人名，《華嚴經》中的求道者）、龍樹（Nagarjuna，人名，大乘佛教的重要思想家）等，以入地而往生。此方如遠公（慧遠，Huìyuǎn，人名，東晉時期佛教領袖）、智者（智顗，Zhìyǐ，人名，天臺宗的創始人）、永明（延壽，Yánshòu，人名，宋代凈土宗大師）等，以證悟而往生。經論中廣泛記載，不能全部記錄。論中或者有說往生彼土是爲了求悟，這是為中下根器的人說的。至於說悟自己本具的佛性，不必求生，這是為十地菩薩以上的人說的。如果說悟了第一義，但是煩惱習氣沒有斷除，也不求往生，那麼龍樹、永明等人豈不是眼花繚亂，無事生非了嗎？
二、清凈的信心
《智度論》說，有清凈的信心，才能進入佛法，沒有信心就不能進入。如同牛皮沒有鞣製柔軟，就不能彎曲摺疊。又有經中說，信心是手，進入寶山，可以自在地取寶，沒有手就不能取寶。過去王仲回問無為子，如何唸佛才能沒有間斷？無為子說，一旦生起信心之後，更不再懷疑，就是沒有間斷。王仲回聽后欣喜跳躍而去，沒過多久就往生了，還回來致謝。因此，如果不能立刻頓悟，應當深深地植下信根，不驚不怖，不動搖。一、相信阿彌陀佛金口所說的誠實之言，決定可以往生。二、相信自己的心廣大，具有如此清凈的功德。三、相信因果如同形影，決定會相隨。四、相信此身形體和意識，以及一切世界，如同陽焰空花，一無所有。五、相信五濁惡世，寒熱苦惱，污穢之相薰染炙烤，不能容忍一刻居住。六、相信一切法唯心所現，如同回憶。
【English Translation】 English version: It is like the matter of snapping fingers, because there is no fear. Those who cultivate the seven factors of enlightenment, ten wholesome deeds, and three blessings do not remain in the realms of humans and devas. It is like being aware of and recalling a dream, without making interpretations of existence or non-existence. It is like seeing one's hometown with one's eyes; belief or disbelief is unattainable. Knowing that the Dharma is without self, according with one's nature to benefit sentient beings, until becoming a Buddha without weariness. Bodhisattvas who enter this gate accomplish pure Dharma and are reborn at will. Therefore, the Contemplation Sutra says that those of the highest grade understand the profound meaning of the First Principle, and their minds are not disturbed by it. The Commentary says that the First Principle refers to the true nature of all dharmas, where words are cut off and the activity of the mind ceases. Furthermore, a peaceful and unmoving mind is called '念' (nian, mindfulness). The Notes say that the First Principle is completely unmoved by the two extremes and is generally called '念' (nian, mindfulness). In the Western Regions, people like Vaidehi (Queen of King Bimbisara in the Buddha's time), Sudhana (the youth in the Gandavyuha Sutra), and Nagarjuna (an important Mahayana Buddhist philosopher) were reborn through entering the ground (stages of Bodhisattva path). In this land, people like Huiyuan (a prominent Buddhist leader in the Eastern Jin Dynasty), Zhiyi (founder of the Tiantai school), and Yanshou (a Pure Land master in the Song Dynasty) were reborn through enlightenment. The sutras and treatises widely record this, and it is impossible to list them all. Some treatises say that rebirth in that land is for seeking enlightenment; this is for people of middle and lower capacity. As for saying that realizing one's own inherent Buddha-nature does not require seeking rebirth, this is for Bodhisattvas of the Tenth Ground and above. If it is said that one who has realized the First Principle but has not severed their afflictions does not seek rebirth, then Nagarjuna, Yanshou, and others would be creating illusions and making much ado about nothing.
- Pure Faith
The Mahaprajnaparamita Sastra says that with pure faith, one can enter the Buddha-dharma; without faith, one cannot enter. It is like untanned leather that cannot be bent or folded. Also, the sutras say that faith is a hand; entering a mountain of treasures, one can freely take them; without a hand, one cannot take them. In the past, Wang Zhonghui asked Wuweizi how to recite the Buddha's name without interruption. Wuweizi said, 'Once you have faith, never doubt again; that is without interruption.' Wang Zhonghui was overjoyed and left, and soon after, he was reborn in the Pure Land and returned to express his gratitude. Therefore, if one cannot have a sudden enlightenment, one should deeply plant the roots of faith, without fear or disturbance, and without wavering. First, believe that the Buddha's golden words are truthful and that rebirth is certain. Second, believe that one's own mind is vast and possesses such pure merits. Third, believe that cause and effect are like form and shadow, and they will certainly follow each other. Fourth, believe that this body and consciousness, and all worlds, are like mirages and empty flowers, without any substance. Fifth, believe that the five turbidities of the evil world, with its heat, cold, suffering, and defiled appearances, are unbearable to dwell in for even a moment. Sixth, believe that all dharmas are manifestations of the mind, like memories.
梅舌酸。七信念力不可思議如業力。八信蓮胞不可思議如胞胎。九信佛無量身無量壽無量光不可思議。如蟻子身蜉蝣歲螢火光。十信此身決定當死。若具如是信根。舉足下足無非唸佛。故知信之一字通上中下。若無甚深信力。如無羽之鳥定不得飛。
三凈觀者
眾生無始垢薉遍一切法。如面入沙金在礦。修凈業者當加種種觀行。磨鍊習氣為白法之壇壝。作往生之津樑。一凈觀。觀佛相好如十六觀經說。二不凈觀。觀身心不凈器世界不凈生厭離。三無定觀。觀一切法無定。如一美色。淫人為樂。妒婦為苦。觀行人觀之。種種惡露異類如土木。四和合觀。觀身及世界並見聞覺知。如積木為屋。積土為壘。積雜彩為畫。無實體。五對治觀。觀自身何結最重。當用何法對治。如藥草等於此病為藥。余病非藥。如是觀察對治。六慚悔觀。觀一切眾生無量劫來互為父母兄弟姊妹男女。遞相淫毒曾不覺知。如梟獍殺父母。牛羊鴿雀配其親。彼不自知。諸佛菩薩見於我等亦如是。當生大愧恨。七唸唸觀。觀一切時中幾許憶念佛心。幾許利生心。幾許垢凈沉掉心。八平等觀。觀一切色一色無好醜。一切聲一聲無譽毀。一切受一受無恩仇。一切義一義無淺深。九微細觀。觀佛念法念起於何來。去於何往。十法界觀。觀一毛一塵
【現代漢語翻譯】 現代漢語譯本： 梅舌酸。（梅舌酸：此處原文含義不明，可能為某種食物或藥物的名稱） 七、信念力不可思議，如業力。（業力：佛教術語，指由行為產生的力量，影響未來的果報） 八、信蓮胞不可思議，如胞胎。（蓮胞：指蓮花中的花托部分，比喻往生凈土的處所；胞胎：指母體中孕育胎兒的器官） 九、信佛無量身、無量壽、無量光，不可思議。如蟻子身、蜉蝣歲、螢火光。（無量身、無量壽、無量光：指佛的功德無邊無際；蟻子身：螞蟻的身體；蜉蝣歲：蜉蝣短暫的生命；螢火光：螢火蟲微弱的光芒，皆用以襯托佛的偉大） 十、信此身決定當死。若具如是信根，舉足下足無非唸佛。故知信之一字通上中下。若無甚深信力，如無羽之鳥定不得飛。
三凈觀者：
眾生無始垢薉遍一切法。如面入沙，金在礦。修凈業者當加種種觀行，磨鍊習氣為白法之壇壝，作往生之津樑。 一、凈觀。觀佛相好如十六觀經說。（凈觀：觀想佛的清凈莊嚴；相好：指佛的莊嚴身相；十六觀經：佛教經典，講述十六種觀想方法） 二、不凈觀。觀身心不凈、器世界不凈，生厭離。（不凈觀：觀想自身和世界的污穢不凈，從而生起厭離心；器世界：指眾生所居住的物質世界） 三、無定觀。觀一切法無定。如一美色，淫人為樂，妒婦為苦。觀行人觀之，種種惡露異類如土木。（無定觀：觀想一切事物都是無常變化的；惡露：指污穢之物） 四、和合觀。觀身及世界並見聞覺知，如積木為屋，積土為壘，積雜彩為畫，無實體。（和合觀：觀想一切事物都是因緣和合而成，沒有獨立的實體） 五、對治觀。觀自身何結最重，當用何法對治。如藥草等於此病為藥，余病非藥。如是觀察對治。（對治觀：針對自身的煩惱習氣，選擇相應的法門進行對治） 六、慚悔觀。觀一切眾生無量劫來互為父母兄弟姊妹男女，遞相淫毒曾不覺知。如梟獍殺父母，牛羊鴿雀配其親，彼不自知。諸佛菩薩見於我等亦如是。當生大愧恨。（慚悔觀：觀想眾生在輪迴中互相傷害，應當生起慚愧懺悔之心；梟獍：傳說中的惡鳥，會吃掉自己的母親） 七、唸唸觀。觀一切時中幾許憶念佛心，幾許利生心，幾許垢凈沉掉心。（唸唸觀：觀察自己每個念頭的內容，是憶念佛，利益眾生，還是污垢不清凈） 八、平等觀。觀一切色一色無好醜，一切聲一聲無譽毀，一切受一受無恩仇，一切義一義無淺深。（平等觀：觀想一切事物都是平等的，沒有好壞、美醜、恩仇、深淺之分） 九、微細觀。觀佛念法念起於何來，去於何往。（微細觀：觀察念頭的生起和消失，探究其根源） 十、法界觀。觀一毛一塵。（法界觀：觀想整個宇宙法界，從微觀到宏觀，無所不包）
【English Translation】 English version: Mei she suan. (梅舌酸: The meaning of this term is unclear in the original text, possibly referring to a type of food or medicine.) 7. The power of faith is as inconceivable as the power of karma. (Karma: In Buddhism, the force generated by actions, influencing future consequences.) 8. Believe that the lotus womb is as inconceivable as a fetus. (Lotus womb: Refers to the receptacle in a lotus flower, used as a metaphor for the Pure Land; Fetus: Refers to the organ in the mother's body that nurtures the fetus.) 9. Believe that the Buddha's immeasurable body, immeasurable life, and immeasurable light are inconceivable, like the body of an ant, the life of an ephemeral insect, and the light of a firefly. (Immeasurable body, immeasurable life, and immeasurable light: Refer to the Buddha's boundless merits; Ant's body: The body of an ant; Ephemeral insect's life: The short life of an ephemeral insect; Firefly's light: The weak light of a firefly, all used to highlight the Buddha's greatness.) 10. Believe that this body is destined to die. If one possesses such roots of faith, every step taken will be nothing but mindfulness of the Buddha. Therefore, know that the word 'faith' encompasses the high, middle, and low. Without deep faith, one is like a bird without wings, unable to fly.
The Three Pure Contemplations:
Sentient beings have beginningless defilements pervading all dharmas, like sand mixed in flour and gold in ore. Those who cultivate pure karma should add various contemplations, refining habitual tendencies to create a platform of white dharma and a ferry for rebirth. 1. Pure Contemplation: Contemplate the Buddha's excellent marks and characteristics as described in the Sixteen Contemplations Sutra. (Pure Contemplation: Contemplating the Buddha's pure and majestic appearance; Excellent marks and characteristics: Refers to the Buddha's majestic physical attributes; Sixteen Contemplations Sutra: A Buddhist scripture that describes sixteen methods of contemplation.) 2. Impure Contemplation: Contemplate the impurity of body and mind, the impurity of the container world, and generate aversion and detachment. (Impure Contemplation: Contemplating the filth and impurity of oneself and the world, thereby generating aversion; Container world: Refers to the material world in which sentient beings live.) 3. Contemplation of Impermanence: Contemplate that all dharmas are impermanent. For example, a beautiful color brings pleasure to a lustful person but suffering to a jealous woman. The practitioner observes that various foul and different things are like earth and wood. (Contemplation of Impermanence: Contemplating that all things are impermanent and changing; Foul things: Refers to impure objects.) 4. Contemplation of Harmony: Contemplate the body and the world, along with seeing, hearing, feeling, and knowing, like assembling wooden blocks into a house, piling earth into a fortress, and arranging colorful threads into a painting, without any substantiality. (Contemplation of Harmony: Contemplating that all things are formed by the combination of causes and conditions, without independent substance.) 5. Contemplation of Counteraction: Observe which affliction is the heaviest in oneself and which method should be used to counteract it. Just as a medicinal herb is medicine for this disease but not for other diseases. Observe and counteract in this way. (Contemplation of Counteraction: Targeting one's own afflictions and habitual tendencies, choosing the corresponding Dharma to counteract them.) 6. Contemplation of Shame and Repentance: Contemplate that all sentient beings have been each other's parents, siblings, and spouses for countless eons, mutually poisoning each other with lust without realizing it. Like the owl killing its parents, cattle, sheep, pigeons, and sparrows mating with their relatives, they do not know it themselves. The Buddhas and Bodhisattvas see us in the same way. One should generate great shame and regret. (Contemplation of Shame and Repentance: Contemplating that sentient beings harm each other in samsara, one should generate shame and repentance; Owl: A legendary evil bird that eats its mother.) 7. Contemplation of Moment-to-Moment Mindfulness: Observe how many moments in all times are mindful of the Buddha's mind, how many are for benefiting sentient beings, and how many are defiled, pure, sinking, or agitated. (Contemplation of Moment-to-Moment Mindfulness: Observing the content of each thought, whether it is mindful of the Buddha, benefiting sentient beings, or defiled and impure.) 8. Contemplation of Equality: Contemplate that all colors are one color without good or bad, all sounds are one sound without praise or blame, all feelings are one feeling without kindness or hatred, and all meanings are one meaning without shallowness or depth. (Contemplation of Equality: Contemplating that all things are equal, without good or bad, beautiful or ugly, kindness or hatred, shallow or deep.) 9. Subtle Contemplation: Contemplate where the thought of the Buddha and the thought of the Dharma arise from and where they go. (Subtle Contemplation: Observing the arising and vanishing of thoughts, exploring their origin.) 10. Contemplation of the Dharma Realm: Contemplate a single hair and a single dust particle. (Contemplation of the Dharma Realm: Contemplating the entire universe, from the microscopic to the macroscopic, all-encompassing.)
皆具無量凈佛國土。行者以第一凈觀為主。餘九為伴。如石中覓珠。若不破石無緣得珠。
四凈念者
一行三昧惟在決定。若不得念即有散漫。三昧不成。一攝心念。一切處攝念不忘。縱昏寐亦繫念而寢。不隔念。不異念。二勇猛念。如好色人聞淫女所在。磷途虎窟必往不怯。三深心念。如海深廣必窮其底。覺路遙遙不竟不休。四觀想念。唸唸中見三十二相．八十隨形好。五息心念。息一切名心宦心欲心世間心貪戀心貢高心遮護心人我是非心念佛。六悲啼念。每一想佛。身毛豎。五內裂。如憶少背慈母。及多慧亡兒。七發憤念。如落第孤寒負才寂寞。每念及殆不欲生。八一切念。見聞覺知及毛孔骨髓無一處不念佛。九參究念。唸佛一聲不能曉了佛與念之分劑。十實相念。了此一念從本以來不是有心不是無心。不是亦有無心。不是非有無心。是為上品唸佛門。如是念者現生必得見佛。
五凈懺者
經云。前心起罪如雲覆空。後心滅罪如炬破暗。又云。百年垢衣可於一日浣令鮮凈。是故欲除重障。當勤懺悔。一內懺。懺心意識不凈因。二外懺。懺一切色聲等不凈法。三事懺。懺十八界．二十五有．八萬四千塵勞結使障。學阿僧祇劫見佛利生諸行業。四理懺。懺入道以來所得狂解。所學經論。所聞
【現代漢語翻譯】 現代漢語譯本： 都具備無量清凈的佛國土。修行者以第一清凈觀為主，其餘九種為輔。如同在石頭中尋找寶珠，如果不破開石頭，就沒有機會得到寶珠。
四種清凈的憶念：
一行三昧（Ekavyūha-samādhi，專注一境的三昧）唯在於堅定。如果不能憶念，就會有散亂，三昧就不能成就。一、攝心念，在一切處攝持正念而不忘失。即使昏沉欲睡，也繫念而眠，不間隔憶念，不改變憶念。二、勇猛念，如同好色之人聽說美女所在，即使是險途虎穴也必定前往而不怯懦。三、深心念，如同海洋深廣必定窮盡其底，覺悟之路遙遠，不達到終點絕不罷休。四、觀想念，在每一個憶念中見到佛的三十二相（thirty-two major marks）和八十隨形好（eighty minor marks）。五、息心念，止息一切名利之心、官宦之心、慾望之心、世間之心、貪戀之心、貢高之心、遮護之心、人我是非之心，而憶念佛。六、悲啼念，每一次憶念佛，都身毛豎立，五臟俱裂，如同憶起年少時離別的慈母，以及聰明而夭亡的愛子。七、發憤念，如同落第的貧寒士子，懷才不遇而寂寞，每每想到就幾乎不想活下去。八、一切念，見聞覺知以及毛孔骨髓，沒有一處不在憶念佛。九、參究念，憶念佛一聲，卻不能明瞭佛與憶念之間的分際。十、實相念，明瞭這一個憶念，從本來就不是有心，也不是無心，不是既有心又無心，也不是非有心非無心。這就是上品憶佛法門。像這樣憶念的人，現世必定能夠見到佛。
五種清凈的懺悔：
經中說：『前念生起罪業，如同烏雲覆蓋天空；后念滅除罪業，如同火炬照破黑暗。』又說：『百年的污垢衣服，可以在一天之內洗滌乾淨。』因此，想要去除深重的業障，應當勤奮懺悔。一、內懺，懺悔心意識的不清凈之因。二、外懺，懺悔一切色聲等不清凈之法。三、事懺，懺悔十八界（eighteen realms）、二十五有（twenty-five realms of existence）、八萬四千塵勞結使（eighty-four thousand defilements）的障礙，學習阿僧祇劫（asaṃkhyeya-kalpa，無數劫）中見佛利益眾生的各種行業。四、理懺，懺悔入道以來所得到的狂妄見解，所學習的經論，所聽聞的...
【English Translation】 English version: All possess immeasurable pure Buddha lands. The practitioner takes the first pure contemplation as the main practice, with the other nine as companions. It is like searching for a pearl within a stone; if you do not break the stone, there is no chance of obtaining the pearl.
The Four Pure Recollections:
Ekavyūha-samādhi (one-practice samadhi) lies solely in determination. If one cannot recollect, there will be distraction, and samadhi will not be achieved. First, mind-collecting recollection: in all places, maintain mindfulness without forgetting. Even when drowsy, maintain mindfulness while sleeping, without interruption or alteration of recollection. Second, courageous recollection: like a person fond of beauty who, upon hearing of a beautiful woman's location, will venture there without fear, even if it is a dangerous path or a tiger's den. Third, profound recollection: like the ocean's depth and breadth, one must exhaust its bottom; the path to enlightenment is long, and one will not rest until the end is reached. Fourth, visualization recollection: in every recollection, see the Buddha's thirty-two major marks and eighty minor marks. Fifth, mind-stilling recollection: cease all thoughts of fame and gain, officialdom, desires, the world, attachment, arrogance, defensiveness, and right and wrong, and instead, recollect the Buddha. Sixth, sorrowful weeping recollection: every time one thinks of the Buddha, the hair stands on end, and the five inner organs feel as if they are splitting apart, like remembering a kind mother who was separated in youth, or a clever and deceased beloved child. Seventh, indignant recollection: like a failed and impoverished scholar, talented but lonely, every time one thinks of it, one almost does not want to live. Eighth, all-encompassing recollection: in seeing, hearing, perceiving, knowing, and even in pores and marrow, there is no place where one does not recollect the Buddha. Ninth, investigative recollection: reciting the Buddha's name once, yet unable to understand the distinction between the Buddha and the recitation. Tenth, reality-aspect recollection: understanding that this one recollection, from the beginning, is neither with mind nor without mind, neither both with and without mind, nor neither with nor without mind. This is the supreme method of Buddha-recollection. One who recollects in this way will surely see the Buddha in this lifetime.
The Five Pure Confessions:
The sutra says: 'The arising of past sins is like clouds covering the sky; the extinguishing of later sins is like a torch breaking through darkness.' It also says: 'A hundred years of soiled clothing can be washed clean in a single day.' Therefore, to remove heavy karmic obstacles, one should diligently repent. First, inner confession: confessing the impure causes of mind and consciousness. Second, outer confession: confessing all impure dharmas such as forms and sounds. Third, phenomenal confession: confessing the obstacles of the eighteen realms, twenty-five realms of existence, and eighty-four thousand defilements, learning the various practices of seeing the Buddha and benefiting sentient beings throughout asaṃkhyeya-kalpas. Fourth, principle confession: confessing the wild understandings obtained since entering the path, the sutras and treatises learned, and the...
奧義。作止任滅等病。障佛無漏智。五過去懺。懺無始世界所作黑業。如今生縱不淫盜不謗法妄語。但所求不如意即盜業未盡。但值不隨意眷屬即淫業未盡。但言出人疑信相半即謗法妄語業未盡。於一切果中察一切因。當知前生無惡不造。一一當懺悔。六未來懺。一切惡法即今便止。盡未來世永不相續。七現在懺。懺現世所有生老病死種種苦業。種種煩惱業。舉足下足業。起口動心業。一切微細不可稱量業。八剎那懺。一念中九十剎那。一剎那九百生滅。一生滅一懺。九究竟懺。等覺位一分無明猶如微煙。誓究竟凈。十法界懺。法性無我無人無今無古。普為十方三世一切眾生平等懺悔。若能如是真實懺者。一切障礙悉得消滅。不離道場得見諸佛。
六凈愿者
智度論。菩薩見諸佛世界無量嚴凈。發種種愿。有世界無眾苦。乃至無三惡名。菩薩見已發願言。我作佛時世界亦如是。有世界七寶莊嚴。晝夜清凈光明。有世界眾生皆行十善。有大智慧。衣被飲食應念而至。有世界純諸菩薩。如佛色身光明徹照。乃至無聲聞辟支佛名亦無女人。皆行深妙佛道。游至十方教化一切。如是種種嚴凈愿皆得之。故名愿受無量諸佛世界。問。行業清凈自得凈報。如田家得谷豈復待愿。答。作福無愿。無所標立。如銷金隨師作
【現代漢語翻譯】 現代漢語譯本 奧義：對於『作』（造作）、『止』（停止）、『任』（放任）、『滅』（滅絕）等病態執著，會障礙佛的無漏智慧。（五）過去懺：懺悔從無始以來的世界中所造作的黑業。如果今生即使沒有邪淫、偷盜、誹謗佛法、妄語等行為，但如果所求不如意，就說明偷盜的業力還沒有消除；如果遇到不如意的眷屬，就說明邪淫的業力還沒有消除；如果說出的話讓人半信半疑，就說明誹謗佛法、妄語的業力還沒有消除。要從一切果報中觀察一切因緣，應當知道前生沒有不造的惡業，每一件都要懺悔。（六）未來懺：對於一切惡法，從現在開始就停止，直到未來世永遠不再繼續。（七）現在懺：懺悔現世所有生老病死種種苦業，種種煩惱業，舉足下足業，起口動心業，一切微細不可稱量的業。（八）剎那懺：在一念中有九十個剎那，一個剎那有九百個生滅，每一個生滅都要懺悔。（九）究竟懺：即使是等覺菩薩的地位，也還有一分無明，猶如微煙，發誓要徹底清凈。（十）法界懺：法性中沒有我，沒有人，沒有現在，沒有過去，普遍為十方三世一切眾生平等懺悔。如果能夠這樣真實地懺悔，一切障礙都能夠消除，不離開道場就能見到諸佛。
六凈愿：
《智度論》說，菩薩見到諸佛的世界無量莊嚴清凈，於是發起種種願望。有的世界沒有眾多的苦難，甚至沒有三惡道的名稱。菩薩見到后發願說：『我成佛的時候，我的世界也要像這樣。』有的世界用七寶莊嚴，晝夜清凈光明。有的世界眾生都奉行十善，有大智慧，衣服飲食隨心所欲。有的世界純粹是菩薩，像佛的色身一樣光明徹照，甚至沒有聲聞、辟支佛的名字，也沒有女人，都奉行深妙的佛道，遊歷到十方去教化一切眾生。像這樣種種莊嚴清凈的願望都能夠實現，所以叫做愿受無量諸佛世界。問：行業清凈自然會得到清凈的果報，就像農夫種田得到穀物一樣，難道還需要發願嗎？答：作福如果沒有願望，就沒有目標，就像冶煉金子要跟隨師傅的指導一樣。
【English Translation】 English version Esoteric meaning: Attachment to illnesses such as 'making' (creation), 'stopping' (cessation), 'letting go' (abandonment), and 'extinction' (annihilation) obstructs the Buddha's unconditioned wisdom. (5) Repentance of the Past: Repent for the black karma created in beginningless worlds. Even if in this life one does not engage in sexual misconduct, stealing, slandering the Dharma, or lying, if one's desires are not fulfilled, it indicates that the karma of stealing has not been exhausted. If one encounters undesirable family members, it indicates that the karma of sexual misconduct has not been exhausted. If one's words cause people to be half in doubt and half in belief, it indicates that the karma of slandering the Dharma and lying has not been exhausted. Observe all causes in all effects, and know that in previous lives, there was no evil that was not committed. Each one must be repented. (6) Repentance of the Future: Stop all evil dharmas from this moment on, and never continue them for all future lives. (7) Repentance of the Present: Repent for all the sufferings of birth, old age, sickness, and death in this life, all the karmas of afflictions, the karma of lifting and lowering feet, the karma of speaking and moving the mind, and all subtle and immeasurable karmas. (8) Repentance of the Instant: In one thought, there are ninety kshanas (moments), and in one kshana, there are nine hundred births and deaths. Repent for each birth and death. (9) Ultimate Repentance: Even at the stage of Equal Enlightenment (equivalent to Buddhahood), there is still a trace of ignorance, like a wisp of smoke, and one vows to purify it completely. (10) Repentance of the Dharma Realm: In the Dharma nature, there is no self, no person, no present, and no past. Universally repent equally for all sentient beings in the ten directions and three times. If one can repent in this truly, all obstacles can be eliminated, and one can see all Buddhas without leaving the Bodhimanda (place of enlightenment).
The Six Pure Vows:
The Mahaprajnaparamita Shastra states that Bodhisattvas, seeing the immeasurable adornments and purity of the Buddha-fields, make various vows. Some worlds have no suffering, not even the names of the three evil realms. Upon seeing this, Bodhisattvas vow: 'When I become a Buddha, my world will be like this.' Some worlds are adorned with the seven treasures, and are pure and bright day and night. Some worlds have beings who all practice the ten virtues, possess great wisdom, and have clothing and food that appear at will. Some worlds are purely Bodhisattvas, like the radiant body of the Buddha, and there are not even the names of Shravakas (voice-hearers) or Pratyekabuddhas (solitary Buddhas), nor are there women. All practice the profound Buddha-path, travel to the ten directions to teach all beings. Such various pure vows can all be fulfilled, hence it is called vowing to receive immeasurable Buddha-fields. Question: Pure actions naturally lead to pure rewards, just as farmers obtain grain from their fields. Is it necessary to make vows? Answer: Making merit without vows has no direction, just as refining gold requires following the guidance of a master.
。金無定也。佛說有人不知禪法。修少施福戒福。聞人中富樂及欲天色天心願樂者。命終各生其中。菩薩亦如是。修凈世界愿然後得之。以是故知因愿受勝果。複次莊嚴佛界事甚大。獨行功德不能成。要須願力。如牛能挽車。要須御者。凈世界愿亦如是。福德如牛。愿如御者。問。不作愿不得福耶。答。無愿得。不如有愿得。愿能助福。常念所行福德增長。以是義故。凈佛國土當發大愿。一不為福田故愿。愿為一切眾生廕生凈土故。二不為眷屬故愿。愿治一切如來家生凈土故。三不為病苦故愿。愿醫一切世間無明等瘡生凈土故。四不為轉輪王故愿。愿轉諸佛法輪作大法王生凈土故。五不為欲界故愿。愿離一切微妙五欲生凈土故。六不為色界故愿。愿離一切禪著生凈土故。七不為無色界故愿。愿盡種種微細流注證無量相好身生凈土故。八不為聲聞．辟支故愿。愿以福智饒益一切生凈土故。九不為若干世界眾生故愿。愿代無央數世界眾生苦㧞一切世界眾生生凈土故。十不為若干阿僧祗劫眾生故愿。愿代無數阿僧祇劫眾生苦拔一切劫眾生生凈土故。如是發大愿。最後剎那定如普賢愿中所說。當知愿為截苦海之舟航。導極樂之明師故。
七凈戒者
一切凈法以戒為址。如作舍求平地。畫先治素。練戒亦如是。為諸
【現代漢語翻譯】 現代漢語譯本：黃金並非固定不變的。佛說有人不瞭解禪法（Dhyana，一種冥想修行），修習少量的佈施之福和持戒之福，聽到人中富裕安樂以及欲界天、色界天心中所愿樂之處，命終后各自往生其中。菩薩（Bodhisattva，立志成佛的修行者）也是如此，先修習清凈世界的願望，然後才能得到它。因此可知因願力而獲得殊勝的果報。再者，莊嚴佛界的事情非常大，僅憑獨自修行的功德不能成就，必須要依靠願力。如同牛能拉車，必須要駕車的人。清凈世界的願望也是如此，福德如同牛，愿如同駕車的人。問：不發願就不能得到福報嗎？答：沒有愿也能得到福報，但不如有愿得到的福報大。愿能幫助福德增長，常常憶念所行的福德，就能增長福德。因為這個緣故，要清凈佛國土應當發大愿。一，不爲了成為福田而發願，愿為一切眾生提供廕庇，往生凈土。二，不爲了眷屬而發願，愿治理一切如來（Tathagata，佛的稱號之一）的家業，往生凈土。三，不爲了擺脫病苦而發願，愿醫治一切世間無明等瘡，往生凈土。四，不爲了成為轉輪王（Chakravartin，擁有統治世界的理想君主）而發願，愿轉動諸佛的法輪（Dharmacakra，佛法的象徵），成為大法王，往生凈土。五，不爲了欲界（Kama-dhatu，眾生有情慾的世界）的享樂而發願，愿遠離一切微妙的五欲（五種感官慾望），往生凈土。六，不爲了禪定（Dhyana，冥想狀態）的執著而發願，愿遠離一切禪定的執著，往生凈土。七，不爲了無想（Asamjna，沒有思想的狀態）而發願，愿盡除種種微細的流注，證得無量相好之身，往生凈土。八，不爲了聲聞（Sravaka，聽聞佛法而證悟的修行者）、辟支佛（Pratyekabuddha，獨自證悟的修行者）而發願，愿以福德和智慧饒益一切眾生，往生凈土。九，不爲了若干世界的眾生而發願，愿代替無數世界的眾生受苦，拔除一切世界眾生的痛苦，往生凈土。十，不爲了若干阿僧祇劫（Asankhyeya-kalpa，極長的時間單位）的眾生而發願，愿代替無數阿僧祇劫的眾生受苦，拔除一切劫數的眾生，往生凈土。像這樣發大愿，最後剎那必定如普賢（Samantabhadra，象徵菩薩的行愿）愿中所說。應當知道愿是截斷苦海的舟船，是引導前往極樂世界的明師。\n\n七凈戒是：\n\n一切清凈的佛法以戒律為基礎。如同建造房屋要先尋求平地，繪畫要先處理好絹素。修習戒律也是如此，爲了諸
【English Translation】 English version: Gold is not fixed. The Buddha said that some people do not understand Dhyana (禪法, a type of meditation practice), and cultivate small amounts of the blessings of generosity and the blessings of precepts. Hearing of the wealth and happiness in the human realm, as well as the desires of the desire realm heavens and the form realm heavens, they aspire to be reborn in those places after death. Bodhisattvas (菩薩, beings who aspire to Buddhahood) are also like this; they first cultivate the aspiration for a pure land and then attain it. Therefore, it is known that one receives superior results because of aspiration. Furthermore, the matter of adorning a Buddha-land is very great; meritorious deeds performed alone cannot accomplish it, it requires the power of aspiration. It is like an ox that can pull a cart, but it requires a driver. The aspiration for a pure land is also like this; meritorious deeds are like the ox, and aspiration is like the driver. Question: If one does not make aspirations, can one not obtain blessings? Answer: One can obtain blessings without aspirations, but it is not as good as obtaining blessings with aspirations. Aspiration can assist in the increase of blessings. Constantly remembering the meritorious deeds one performs will increase those deeds. For this reason, to purify a Buddha-land, one should make great aspirations. First, do not aspire for the sake of becoming a field of merit, but aspire to provide shelter for all sentient beings, so they may be reborn in a pure land. Second, do not aspire for the sake of relatives, but aspire to manage the affairs of all Tathagatas (如來, one of the titles of the Buddha), so they may be reborn in a pure land. Third, do not aspire for the sake of escaping illness and suffering, but aspire to heal all the ignorance and other sores of the world, so they may be reborn in a pure land. Fourth, do not aspire for the sake of becoming a Chakravartin (轉輪王, an ideal monarch who rules the world), but aspire to turn the Dharma wheel (法輪, the symbol of the Buddha's teachings) of all Buddhas, becoming a great Dharma king, so they may be reborn in a pure land. Fifth, do not aspire for the sake of the pleasures of the desire realm (欲界, the realm of beings with desires), but aspire to be free from all subtle five desires (五欲, the five sensory desires), so they may be reborn in a pure land. Sixth, do not aspire for the sake of attachment to Dhyana (禪定, meditative states), but aspire to be free from all attachment to Dhyana, so they may be reborn in a pure land. Seventh, do not aspire for the sake of non-perception (無想, a state without thought), but aspire to exhaust all kinds of subtle outflows, realizing a body with immeasurable marks and characteristics, so they may be reborn in a pure land. Eighth, do not aspire for the sake of Sravakas (聲聞, disciples who attain enlightenment by hearing the Buddha's teachings) and Pratyekabuddhas (辟支佛, those who attain enlightenment on their own), but aspire to benefit all sentient beings with blessings and wisdom, so they may be reborn in a pure land. Ninth, do not aspire for the sake of the sentient beings of several worlds, but aspire to bear the suffering of countless worlds of sentient beings, removing the suffering of all worlds of sentient beings, so they may be reborn in a pure land. Tenth, do not aspire for the sake of the sentient beings of several Asankhyeya-kalpas (阿僧祇劫, extremely long units of time), but aspire to bear the suffering of countless Asankhyeya-kalpas of sentient beings, removing the suffering of all kalpas of sentient beings, so they may be reborn in a pure land. Making such great aspirations, the final moment will certainly be as described in the vows of Samantabhadra (普賢, symbolizing the vows and practices of Bodhisattvas). One should know that aspiration is the boat that cuts off the sea of suffering, and the bright teacher who guides one to the Land of Ultimate Bliss.\n\nThe seven pure precepts are:\n\nAll pure Dharmas are based on precepts. It is like building a house, one first seeks level ground; painting, one first prepares the silk. Cultivating precepts is also like this, for all
善法首。入凈國之初門。若不持戒。決定障生凈土。如惡露敝女欲事帝釋。無有是處。一慳貪戒。行財命二施及與法施無愛惜。二毀禁戒。五戒律儀戒乃至無漏戒滿足持。三瞋恚戒。以忍調心調身口。遇惡口刀杖但自思惟業因緣法。作償負想。導師想。風寒冷熱想。四放逸戒。謂生死險道無放身處。如人持滿缽油行懸纜上。不得左右顧視及生第二念。五散亂戒。攝諸根。息諸緣影。如護風燈。如防生鳥。六愚癡戒。以智慧破諸迷悶。如作務常借日光。若長夜諸作皆廢。如登覽當開目。若盲及睡眠。山河大地與無等。七憍慢戒。不以才辯貢高。以悟解貢高。以諍論貢高。乃至一切所得如鏡面垢。不以此垢驕彼垢。八覆藏戒。我心中一切處。諸佛一切處。菩薩一切處。神明無可覆。如日中逃影無可逃。九無益戒。遠離一切戲事。一切詩文。一切塵緣。一切口解脫等。十不住戒。謂持戒為生凈土。饒益眾生。不求聞譽及人天二乘果。菩薩如是行於凈戒。則能攝諸眾生生於凈土。眾生雖至冥頑。莫不欽仰戒德故。
八凈處者
有志出塵。當舍惡處。若不捨者。是厭離未極。厭未極。是忻凈土未極。龍樹曰。菩薩心不貴轉輪聖王人天福樂。但念諸佛。是故隨心所重而生佛土。今小適意處尚不能捨。何況輪王。是縛足
【現代漢語翻譯】 現代漢語譯本 善法為首，是進入清凈佛國的首要門戶。如果不持守戒律，必定會障礙往生凈土。這就像醜陋卑賤的女子想要服侍帝釋天（Śakra-devānām-Indraḥ，佛教的護法神），根本不可能實現。 第一，慳貪之戒。要對眾生施行財施和命施，以及佛法之施，不應有任何吝惜。 第二，毀禁之戒。要圓滿持守五戒、律儀戒，乃至無漏戒。 第三，瞋恚之戒。要用忍辱來調伏內心，調伏身口。遇到惡語相向或刀杖加身，都要反思這是業力因緣所致，當作是償還宿債，當作是導師的教誨，當作是風寒冷熱等自然現象。 第四，放逸之戒。要明白生死輪迴是險惡的道路，沒有可以放鬆身心的地方。就像有人拿著裝滿水的缽，走在懸空的繩索上，不能左顧右盼，也不能產生第二個雜念。 第五，散亂之戒。要收攝六根，止息各種外緣的干擾，就像保護風中的燈火，就像防備剛出生的幼鳥。 第六，愚癡之戒。要用智慧來破除各種迷惑和昏昧，就像做事時要經常藉助陽光，如果沒有陽光，一切勞作都會荒廢。就像登山時要睜開眼睛，如果又瞎又困，山河大地與虛無沒有區別。 第七，憍慢之戒。不要因為自己的才能或辯才而貢高我慢，也不要因為自己的領悟或爭論而貢高我慢。要知道一切所得都像鏡面上的污垢，不要用自己的污垢去嘲笑別人的污垢。 第八，覆藏之戒。要明白自己的內心，諸佛菩薩，一切神明無處不在，沒有什麼可以隱瞞的。就像在陽光下逃避自己的影子，無處可逃。 第九，無益之戒。要遠離一切戲樂之事，一切詩詞歌賦，一切塵世的牽絆，一切口頭上的解脫等等。 第十，不住之戒。要明白持戒是爲了往生凈土，饒益眾生，而不是爲了求取名聞利養，以及人天福報或二乘（聲聞和緣覺）的果位。菩薩如果這樣奉行清凈的戒律，就能攝受一切眾生往生凈土。眾生即使再愚昧頑固，也會敬佩菩薩的戒行德能。
八種清凈之處：
有志於脫離塵世的人，應當捨棄惡劣之處。如果不捨棄，就說明厭離之心還不夠徹底。厭離之心不夠徹底，就說明欣慕凈土之心也不夠徹底。龍樹菩薩（Nāgārjuna，大乘佛教的重要思想家）說，菩薩的心不看重轉輪聖王（cakravartin，擁有統治世界的理想明君）的人天福樂，只是想著諸佛。因此，隨著內心所看重的東西，而往生相應的佛國凈土。現在即使是稍微舒適安逸的地方都不能捨棄，更何況是轉輪聖王的地位呢？這就像被繩索束縛了雙腳一樣。
【English Translation】 English version Good Dharma first, is the initial gate to enter the Pure Land. If one does not uphold the precepts, it will definitely obstruct rebirth in the Pure Land. It is like a vile and ugly woman desiring to serve Śakra-devānām-Indraḥ (the ruler of the Trāyastriṃśa Heaven), which is impossible. First, the precept against stinginess. One should practice generosity with wealth and life, as well as the Dharma, without any reluctance. Second, the precept against breaking the precepts. One should fully uphold the five precepts, the vows of discipline, and even the undefiled precepts. Third, the precept against anger. One should use patience to tame the mind, tame the body and speech. When encountering harsh words or weapons, one should reflect that this is due to karmic causes and conditions, regarding it as repaying past debts, as the teaching of a guide, as natural phenomena like wind, cold, heat, etc. Fourth, the precept against negligence. One should understand that the cycle of birth and death is a dangerous path, with no place to relax the mind and body. It is like a person carrying a full bowl of water, walking on a suspended rope, unable to look left or right, and unable to have a second distracting thought. Fifth, the precept against distraction. One should gather the six senses, cease the interference of external conditions, like protecting a lamp in the wind, like guarding a newborn bird. Sixth, the precept against ignorance. One should use wisdom to break through all confusion and dullness, like always using sunlight when working. If there is no sunlight, all labor will be wasted. Like opening one's eyes when climbing a mountain. If one is blind and sleepy, the mountains, rivers, and earth are no different from nothingness. Seventh, the precept against arrogance. Do not be arrogant because of your talent or eloquence, nor be arrogant because of your understanding or arguments. Know that all attainments are like dirt on a mirror. Do not use your own dirt to laugh at the dirt of others. Eighth, the precept against concealment. One should understand that one's own mind, all Buddhas, all Bodhisattvas, and all deities are everywhere, and there is nothing to hide. Like trying to escape one's shadow in the sunlight, there is no escape. Ninth, the precept against uselessness. One should stay away from all amusements, all poetry and literature, all worldly entanglements, all verbal liberations, etc. Tenth, the precept against non-abiding. One should understand that upholding the precepts is for rebirth in the Pure Land, benefiting sentient beings, not for seeking fame and gain, as well as the blessings of humans and gods or the fruits of the two vehicles (Śrāvaka and Pratyekabuddha). If a Bodhisattva practices pure precepts in this way, they can gather all sentient beings to be reborn in the Pure Land. Even if sentient beings are ignorant and stubborn, they will admire the Bodhisattva's virtue of precepts.
The Eight Pure Places:
Those who aspire to leave the dust should abandon evil places. If they do not abandon them, it means that their aversion is not thorough enough. If their aversion is not thorough enough, it means that their admiration for the Pure Land is not thorough enough. Nāgārjuna (an important thinker of Mahayana Buddhism) said that the mind of a Bodhisattva does not value the human and heavenly blessings of a cakravartin (an ideal monarch who rules the world), but only thinks of the Buddhas. Therefore, according to what the mind values, one is reborn in the corresponding Buddha land. Now, even a slightly comfortable place cannot be abandoned, let alone the position of a cakravartin? This is like being bound by ropes.
欲行。系翅求飛也。一繁華喧闐處當遠。二歌樓酒肆處當遠。三熱𦦨熏約處當遠。四論除目及朝事處當遠。五恩愛纏縛及熟歷處當遠。六詩壇文社斗章摘句處當遠。七譏刺古今較長競短處當遠。八講無義味道學處當遠。九義解斗名相矜小智處當遠。十宗乘狂解妄談頓悟輕視戒律處當遠。是等撓道。與魔不異。若離是處。道業當辦。
九凈侶者
真機非友不發。惡法非友不止。如車二輪去一則蹶。世間文字諸戲論法。尚須同心印正。何況無上大道。因緣經曰。風由栴檀薝蔔林來有妙香。若經糞薉死屍其風便臭。如凈衣當置香篋。若處臭衣亦臭。友亦如是。當嚴別凈薉。一山林閒適之友當近。能止躁心。二嚴持戒律之友當近。能淡諸欲。三智慧廣大之友當近。能出迷津。四總持文字之友當近。能決疑難。五寂寞枯槁之友當近。能恬進取。六謙卑忍辱之友當近。能消我慢。七直心忠告之友當近。能抑諸過。八勇猛精進之友當近。能速道果。九輕財好施之友當近。能破大慳。十仁慈覆物不惜身命之友當近。能摧人我等執。反上當屏人獨處自辦道業。以像設為師。經論為侶。其他遊戲之徒寧絕勿通。園無佳花莫植。臭草無益賞心。徒增厭薉。
十不定凈者
眾生根器利鈍不同。如上諸法。上根利器方得
【現代漢語翻譯】 現代漢語譯本 想要修行，就像是翅膀被束縛卻想要飛翔一樣。以下十種地方應當遠離： 一、繁華喧鬧的地方應當遠離。 二、歌樓酒肆的地方應當遠離。 三、熱氣燻蒸、氣味濃烈的地方應當遠離。 四、議論官職陞遷和朝廷政事的地方應當遠離。 五、恩愛纏綿和頻繁交往的地方應當遠離。 六、詩壇文社，爭鬥文章，摘取詞句的地方應當遠離。 七、譏諷古今，比較長短的地方應當遠離。 八、講說沒有意義，沒有味道的玄學的地方應當遠離。 九、在義理的解釋上爭鬥名相，以小聰明自誇的地方應當遠離。 十、對宗門教義狂妄解釋，胡亂談論頓悟，輕視戒律的地方應當遠離。 這些都會擾亂修行，與邪魔無異。如果離開這些地方，道業才能成就。
九凈侶者
真正的機鋒，沒有好的朋友不能引發；邪惡的法，沒有好的朋友不能停止。就像車子的兩個輪子，去掉一個就會傾倒。世間的文字和各種戲論之法，尚且需要同心的人來印證，何況是無上的大道。《因緣經》說：『風從旃檀（Chandana，一種香木）和薝蔔（Champaka，一種花名）林中吹來，帶有美妙的香氣；如果經過糞便和屍體，那風就會變得臭穢。』就像乾淨的衣服應當放在香箱裡，如果放在臭衣服旁邊也會變臭。朋友也是這樣，應當嚴格區分乾淨和污穢。以下十種朋友應當親近： 一、山林閒適的朋友應當親近，能止息躁動的心。 二、嚴持戒律的朋友應當親近，能淡泊各種慾望。 三、智慧廣大的朋友應當親近，能走出迷惑的泥潭。 四、具有總持（Dharani）文字的朋友應當親近，能解決疑問和困難。 五、寂寞枯槁的朋友應當親近，能安於恬淡並積極進取。 六、謙卑忍辱的朋友應當親近，能消除我慢之心。 七、直率忠告的朋友應當親近，能抑制各種過錯。 八、勇猛精進的朋友應當親近，能快速證得道果。 九、輕視錢財，喜歡佈施的朋友應當親近，能破除極大的慳吝。 十、仁慈愛物，不惜身命的朋友應當親近，能摧毀人我等執著。 反之，應當避開眾人，獨自修行，以佛像為老師，以經論為伴侶。其他嬉戲玩樂的人，寧可斷絕關係也不要來往。花園裡沒有好的花就不要種植，臭草對賞心悅目沒有益處，只會增加厭惡和污穢。
十不定凈者
眾生的根器有利有鈍，就像以上這些方法，只有上等根器的人才能做到。
【English Translation】 English version To practice, is like having wings tied yet wanting to fly. The following ten places should be avoided: 1. Places of bustling and noisy activity should be avoided. 2. Places of singing halls and wine shops should be avoided. 3. Places of hot and smoky, strongly scented environments should be avoided. 4. Places where discussions of official promotions and court affairs take place should be avoided. 5. Places of affectionate entanglement and frequent socializing should be avoided. 6. Places of poetry gatherings and literary societies, where people compete in writing and picking out phrases, should be avoided. 7. Places where people criticize the past and present, comparing strengths and weaknesses, should be avoided. 8. Places where people discuss meaningless and tasteless metaphysics should be avoided. 9. Places where people argue over terminology in doctrinal explanations, boasting of petty cleverness, should be avoided. 10. Places where people wildly interpret sectarian doctrines, recklessly talk about sudden enlightenment, and disregard precepts should be avoided. These things will disturb practice and are no different from demons. If you leave these places, your path can be accomplished.
Nine Pure Companions
True potential is not awakened without good friends; evil deeds are not stopped without good friends. Like a cart with two wheels, it will fall if one is removed. Even worldly writings and playful discussions require like-minded people to confirm them, how much more so the unsurpassed Great Path. The In緣經 (Karma Sutra) says: 'Wind coming from sandalwood (Chandana) and champak (Champaka) forests carries a wonderful fragrance; if it passes through feces and corpses, the wind becomes foul.' Like clean clothes should be placed in a fragrant chest; if placed next to smelly clothes, they will also become smelly. Friends are the same; one should strictly distinguish between pure and impure. The following ten types of friends should be approached: 1. Friends who are secluded in the mountains and forests should be approached, as they can stop restless minds. 2. Friends who strictly uphold precepts should be approached, as they can diminish desires. 3. Friends with great wisdom should be approached, as they can lead out of the mire of delusion. 4. Friends who possess total recall (Dharani) of texts should be approached, as they can resolve doubts and difficulties. 5. Friends who are solitary and austere should be approached, as they can encourage contentment and progress. 6. Friends who are humble and patient should be approached, as they can eliminate arrogance. 7. Friends who offer straightforward and loyal advice should be approached, as they can suppress faults. 8. Friends who are courageous and diligent should be approached, as they can quickly attain the fruit of the path. 9. Friends who despise wealth and love giving should be approached, as they can break great stinginess. 10. Friends who are benevolent and cherish all things, not sparing their own lives, should be approached, as they can destroy attachments to self and others. Conversely, one should avoid crowds and practice alone, taking the Buddha image as a teacher and the scriptures as companions. Other playful and frivolous people should be cut off rather than associated with. If there are no beautiful flowers in the garden, do not plant them; foul grass is of no benefit to enjoyment, only increasing disgust and filth.
Ten Uncertain Purity
Sentient beings have different capacities, some sharp and some dull. Like the above methods, only those with superior faculties can achieve them.
具足。如來有異方便。開九品之門。分上中下修習。今略開十種。一解義諦未全伏惑。或不深解但能誦讀諸經。二但依語生信。或因他生信。或遇貧窮折辱生信。三或觀金像。或隨意觀一相。四晨朝十念乃至百念千念。五但懺粗重習氣及十不善業。六為怖生死發願往生。或遇苦難發願往生。但不得作人天及諸福德愿。七但持八戒五戒。乃至但戒殺盜淫妄。八一切喧場不能卒離。但時時生厭離心。九諸世法中人不能即斷。但不隨順。十或但臨終十念。如上諸法能至心受一法者。皆得往生。唯不得疑信相參。若有疑者。諸行悉不成就。如人夜中獨趨道路。不得生疑。聞法疑者不如不聞。彼無聞者但不聞法。非有障難。此則自作障難故。
第十釋異門
夫西方大旨經中自明。凈土要門諸論具釋。如天親．智者．海東．越溪等皆抉發幽微。舉揚宗趣。近則云棲和尚小本疏鈔條分類析。諸師所發已無餘蘊。但諸經隨時立教。逗根說義。時有差別。致生學者疑畏。今略拈出。博採諸論。附以管見。會歸一處。以便參考。一剎土遠近釋二身城大小釋三壽量多少釋四花輪大小釋五日月有無釋六二乘有無釋七婦女有無釋八發心大小釋九疑城胎生釋十五逆往生釋
一剎土遠近者
大小彌陀經。西方去此十萬億剎。
【現代漢語翻譯】 現代漢語譯本： 具足。如來有不同的方便法門，開啟九品往生之門，分為上、中、下三種修習方式。現在簡略地開示十種：
一、理解義諦還不完全，煩惱沒有完全降伏，或者對義理理解不深，但能夠誦讀各種經典。
二、僅僅依靠聽聞佛語而生起信心，或者因為他人勸說而生起信心，或者遇到貧窮困苦、折磨侮辱而生起信心。
三、或者觀想金像，或者隨意觀想一個佛的相好。
四、早晨進行十念、乃至百念、千唸的唸佛。
五、僅僅懺悔粗重的習氣以及十不善業。
六、因為畏懼生死輪迴而發願往生，或者遇到痛苦災難而發願往生，但不得發求人天福報以及各種世間福德的愿。
七、僅僅持守八關齋戒、五戒，乃至僅僅戒除殺盜淫妄。
八、一切喧鬧的場所不能立刻遠離，但時時生起厭離之心。
九、對於世間法不能立刻斷除，但不隨順世間法。
十、或者僅僅臨終十念。如上所說的各種方法，能夠至誠懇切地接受其中一種，都能得以往生。唯獨不能疑惑和信心相互摻雜。如果心有疑惑，那麼各種修行都不能成就。如同人在夜晚獨自趕路，不能產生懷疑。聽聞佛法產生懷疑，不如不聽聞。那些沒有聽聞佛法的人，只是沒有聽聞佛法而已，並非有障礙。而自己產生懷疑，這是自己給自己設定障礙。
第十、解釋不同的法門
關於西方凈土的大旨，經典中已經明白地說明。凈土的重要法門，各種論著都詳細地解釋了。如天親（Vasubandhu）、智者（Zhiyi）、海東（Haedong，指新羅僧人）、越溪（Yuexi）等都闡發了幽深的道理，弘揚了宗門的旨趣。近代的云棲和尚（Yunqi，即袾宏）的小本疏鈔，條分縷析。諸位大師所闡發的道理已經沒有剩餘。但是各種經典隨時設立教法，適應眾生的根機而宣說義理，時間上有差別，導致學習的人產生疑惑和畏懼。現在簡略地拈出，廣泛地採納各種論著，附加上我個人的見解，彙集到一處，以便參考。
一、剎土遠近的解釋；二、身城大小的解釋；三、壽命長短的解釋；四、蓮花大小的解釋；五、日月有無的解釋；六、二乘有無的解釋；七、婦女有無的解釋；八、發心大小的解釋；九、疑城胎生的解釋；十、五逆往生的解釋。
一、關於剎土遠近的解釋
《小彌陀經》（Smaller Sukhavativyuha Sutra）說，西方距離這裡有十萬億剎土。
【English Translation】 English version: Complete. The Tathagata has different expedient methods, opening the door to the Nine Grades of Rebirth, dividing them into upper, middle, and lower three types of practice. Now, briefly explain ten types:
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Understanding the meaning of the ultimate truth is not yet complete, afflictions have not been completely subdued, or the understanding of the meaning is not deep, but one can recite various scriptures.
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Merely relying on hearing the Buddha's words to generate faith, or generating faith because of others' persuasion, or generating faith when encountering poverty, hardship, torment, and humiliation.
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Or contemplating a golden statue, or contemplating a single characteristic of the Buddha at will.
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Performing ten recitations in the morning, or even a hundred recitations, a thousand recitations of Buddha's name.
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Merely repenting of heavy habits and the ten non-virtuous deeds.
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Because of fearing the cycle of birth and death, vowing to be reborn in the Pure Land, or vowing to be reborn when encountering suffering and disasters, but one must not make vows seeking human and heavenly blessings and various worldly merits.
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Merely upholding the Eight Precepts, the Five Precepts, or even merely abstaining from killing, stealing, sexual misconduct, and lying.
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Unable to immediately leave all noisy places, but constantly generating a mind of aversion.
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Unable to immediately cut off worldly dharmas, but not conforming to worldly dharmas.
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Or merely the ten recitations at the time of death. As mentioned above, if one can sincerely accept one of these methods, one can be reborn in the Pure Land. The only thing that is not allowed is to mix doubt with faith. If there is doubt in the mind, then all practices will not be accomplished. It is like a person traveling alone on a road at night, one must not have doubts. Hearing the Dharma and having doubts is worse than not hearing it. Those who have not heard the Dharma have only not heard the Dharma, and there is no obstacle. But generating doubts oneself is creating obstacles for oneself.
Chapter Ten: Explanation of Different Methods
Regarding the main purpose of the Western Pure Land, it is clearly explained in the scriptures. The important methods of the Pure Land are explained in detail in various treatises. Such as Vasubandhu, Zhiyi, Haedong (referring to a Silla monk), Yuexi, etc., have all elucidated the profound principles and promoted the purpose of the school. In modern times, Yunqi (Zhu Hong)'s small-volume commentary analyzes in detail. The principles elucidated by the masters have no remainder. However, various scriptures establish teachings at any time, adapting to the roots of sentient beings to explain the meaning, and there are differences in time, which cause learners to have doubts and fears. Now, briefly pick out, widely adopt various treatises, and add my personal opinions, and gather them in one place for reference.
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Explanation of the distance of the Buddha-field; 2. Explanation of the size of the body-city; 3. Explanation of the length of life; 4. Explanation of the size of the lotus flower; 5. Explanation of the existence or non-existence of the sun and moon; 6. Explanation of the existence or non-existence of the Two Vehicles; 7. Explanation of the existence or non-existence of women; 8. Explanation of the size of the aspiration; 9. Explanation of birth in the city of doubt; 10. Explanation of rebirth for those who committed the Five Heinous Offenses.
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Regarding the explanation of the distance of the Buddha-field
The Smaller Sukhavativyuha Sutra says that the Western Pure Land is hundreds of thousands of millions of Buddha-fields away from here.
觀經。阿彌陀佛去此不遠。二說誰正。釋以遠近無定。故凡言某方者。某方至某方幾城幾剎。是從色身建立。身相虛故。所計方向道里亦皆不實。滇人言燕遠。是從滇計。燕實無遠。齊人言燕近。是從齊計。燕實無近。如十步之地。蟻即遠。像即近。不應言遠。是實是地不當從蟻計故。亦不應言近。是實是地不當從象計故。又十步亦非實。是地既不從蟻象。亦不當從人計故。蟻像人響。三根可知。智度論。隨世俗故說有方。方實不可得。問。經說日初出處是東方。答。不然。須彌山在四洲之中。日繞須彌照四天下。北俱蘆日中即東勝神日出。俱蘆于勝神則是東方。東勝神日中即南贍部日出。勝神于贍部則是東方。如是展轉。一切方皆東皆南皆西皆北。而方實無初始之處。問。且說此國中方相非無初東。答。若此國中日初東出。必北有斷處乃可為初。斷則無常不能遍運。是故但有方名而無實。是則方所尚不可得。豈有程途。然亦不廢方所程途。何故。以但有名。亦可隨情說故。
二身城大小者
聲王經。阿彌陀佛與聲聞俱。其城縱廣十千由旬。觀經。佛身高六十萬億那由他恒河沙由旬。眉間白毫如五須彌山。眼如四大海水。不應身城懸絕如是。海東疏釋。彼佛有眾多城。隨眾大小。城亦大小。大城示大身。
【現代漢語翻譯】 現代漢語譯本 《觀經》說：『阿彌陀佛離這裡不遠。』有兩種說法，哪種正確？解釋說遠近沒有定論。所以凡是說到某個方位，比如某個方位到某個方位有多少城、多少剎土，都是從色身（rūpaskandha，物質組成的身體）的角度建立的。因為色身是虛幻的，所以計算的方向和路程也都不真實。滇地的人說燕地遠，是從滇地來計算的，燕地實際上並不遠。齊地的人說燕地近，是從齊地來計算的，燕地實際上並不近。比如十步遠的地方，螞蟻覺得遠，大象覺得近。不應該說遠，因為這是真實的地方，不應該從螞蟻的角度來計算；也不應該說近，因為這是真實的地方，不應該從大象的角度來計算。而且十步也不是真實的，因為這塊地既不應該從螞蟻和大象的角度來衡量，也不應該從人的角度來衡量。螞蟻、大象、人，三種根器的人所感知到的距離不同。智度論說：『隨順世俗的說法，所以說有方位，方位實際上是不可得的。』 問：經中說太陽最初升起的地方是東方。 答：不是這樣的。須彌山（Sumeru，佛教宇宙觀中的中心山）在四大洲的中央，太陽圍繞須彌山照耀四天下。北俱蘆洲（Uttarakuru，四大洲之一）是中午的時候，東勝神洲（Purvavideha，四大洲之一）是日出的時候。俱蘆洲相對於勝神洲來說是東方。東勝神洲是中午的時候，南贍部洲（Jambudvipa，我們所居住的洲）是日出的時候。勝神洲相對於贍部洲來說是東方。這樣輾轉推算，一切方位都可以是東、是南、是西、是北，而方位實際上沒有初始的地方。 問：且說這個國家中的方位，總有最初的東方吧？ 答：如果這個國家中太陽最初從東方升起，那麼北方必定有斷裂之處，才可以作為最初。斷裂則意味著無常，不能普遍執行。所以只是有方位的名稱，而沒有方位的實體。既然方位尚且不可得，哪裡還有路程呢？然而，也不能廢棄方位和路程。為什麼呢？因為只是有名相，也可以隨順人們的情感來說。
二、身和城的大小
《聲王經》說：阿彌陀佛與聲聞（Śrāvaka，聽聞佛法而證悟的弟子）在一起，他的城池縱橫十千由旬（yojana，古印度長度單位）。《觀經》說：佛身高六十萬億那由他（nayuta，數量單位）恒河沙由旬，眉間白毫（ūrṇā，佛像眉間的白色毫毛）像五座須彌山，眼睛像四大海水。不應該身和城池懸殊如此之大。海東疏解釋說：彼佛有眾多城池，隨著大眾的大小，城池也大小不同。大城池顯示大身。
【English Translation】 English version The Contemplation Sutra says: 'Amitabha Buddha (Amitābha, the Buddha of Infinite Light) is not far from here.' There are two opinions, which one is correct? The explanation is that distance has no fixed definition. Therefore, whenever a direction is mentioned, such as a certain direction to a certain direction with so many cities and so many Buddha-lands (kṣetra, a Buddha's realm of influence), it is established from the perspective of the rūpaskandha (form aggregate, the physical body). Because the rūpaskandha is illusory, the calculated directions and distances are also unreal. People from Dian say that Yan is far away, which is calculated from Dian; Yan is actually not far. People from Qi say that Yan is near, which is calculated from Qi; Yan is actually not near. For example, a distance of ten steps, an ant feels it is far, an elephant feels it is near. One should not say it is far, because this is a real place, and it should not be calculated from the perspective of an ant; nor should one say it is near, because this is a real place, and it should not be calculated from the perspective of an elephant. Moreover, ten steps is also not real, because this land should not be measured from the perspective of ants and elephants, nor should it be measured from the perspective of humans. Ants, elephants, and humans, three kinds of beings with different faculties perceive different distances. The Mahaprajnaparamita Sastra (Mahāprajñāpāramitā-śāstra, Great Treatise on the Perfection of Wisdom) says: 'Following worldly conventions, it is said that there are directions, but directions are actually unattainable.' Question: The sutra says that the place where the sun first rises is the east. Answer: That is not so. Mount Sumeru (Sumeru, the central mountain in Buddhist cosmology) is in the center of the four continents, and the sun revolves around Mount Sumeru, illuminating the four continents. When it is noon in Uttarakuru (Uttarakuru, one of the four continents), it is sunrise in Purvavideha (Pūrvavideha, one of the four continents). Uttarakuru is east relative to Purvavideha. When it is noon in Purvavideha, it is sunrise in Jambudvipa (Jambudvīpa, the continent we live on). Purvavideha is east relative to Jambudvipa. In this way, everything can be east, south, west, or north, but directions actually have no initial place. Question: Let's just say the directions in this country, there must be an initial east, right? Answer: If the sun in this country first rises from the east, then there must be a break in the north to be considered the beginning. A break means impermanence, and it cannot operate universally. Therefore, there are only names for directions, but no substance. Since directions are unattainable, where are the distances? However, one cannot abandon directions and distances. Why? Because there are only names, and one can speak according to people's feelings.
Two, the Size of the Body and the City
The Sutra of King Svara (Svara-rāja-sūtra, the Sutra of the King of Sound) says: Amitabha Buddha is with the Śrāvakas (Śrāvaka, a disciple who attains enlightenment by hearing the Buddha's teachings), and his city is ten thousand yojanas (yojana, an ancient Indian unit of length) in length and width. The Contemplation Sutra says: The Buddha's height is six hundred trillion nayutas (nayuta, a unit of number) of Ganges sand yojanas, the ūrṇā (ūrṇā, the white hair between the eyebrows of a Buddha image) between his eyebrows is like five Mount Sumerus, and his eyes are like the four great seas. The difference between the body and the city should not be so great. The commentary from Haedong explains: That Buddha has many cities, and the cities vary in size according to the size of the assembly. A large city shows a large body.
小城現小身。十千由旬是與聲聞俱住之城。佛身相當而住。觀經身高大。其城亦隨廣大。先德云。凈光莊嚴土唯演頓眾。香土純菩薩。故二土佛但現高大之身。若安養土。頓漸俱談。聲聞菩薩共為僧故。佛示生身法身。三十二相通乎生法。大小共見。若八萬相局在法身。大乘賢聖得見也。是故應以藏塵尊特相得四悉檀益者。應以八萬尊特相得四益者。應以三十二尊特相得四益者。佛各為現三種尊特身。如毗盧遮那。聲聞視聽隔于對顏。不妨菩薩更見大身。何故。佛身隨所被機大小。如日光隨隙大小。而是日光無大小故。
三壽量多少者
經云。彼佛壽命無量無邊阿僧祇劫。又云彼佛般泥洹。觀世音菩薩作佛。既當入滅即是有量。釋。阿彌壽量元是有量之無量。故曰無量無邊。阿僧祇劫。是舉其數也。先德云。藏通補處。彰佛有量。別圓補處。顯佛無量。以十方三世一切如來同一法身一智慧。菩薩機忘。如來應息。名補佛處。實異藏通。前佛定滅后佛定生。故金光明四佛降室疏云。若見四佛同尊特身。一身一智慧即是常身。弟子唯一乘眾。若見四佛佛身不同。即是應化。弟子三乘眾多。故知全法界身非生非滅。豈得豎分當現。橫論彼此。既非生滅。無量義成。且凈佛剎中。塵剎水樹皆是佛身。經云。是諸眾
【現代漢語翻譯】 現代漢語譯本：小城顯現小身。十千由旬是（阿彌陀佛）與聲聞弟子共同居住的城。佛身與之相當而住。如果觀想佛經中的身高廣大，那麼其城也隨之廣大。先德說，『凈光莊嚴土』只演說頓悟之眾，『香土』純粹是菩薩。因此，這兩個佛土的佛只顯現高大的身形。如果像安養土（極樂世界），頓悟和漸悟之人都被教化，聲聞和菩薩共同組成僧團，所以佛會示現生身和法身。三十二相（佛的三十二種殊勝的相貌）在生身和法身上都通用，大小都能看見。如果八萬相（佛的八萬四千種細微的相好）侷限在法身，只有大乘的賢聖才能得見。因此，應該以藏塵尊特相（佛的微小而尊貴的相）使眾生得到四悉檀益處（四種利益：世界悉檀、各各為人悉檀、對治悉檀、第一義悉檀）的人，應該以八萬尊特相使眾生得到四益的人，應該以三十二尊特相使眾生得到四益的人，佛會分別為他們顯現三種尊特身。例如毗盧遮那佛（宇宙的本源佛），聲聞的視聽被隔絕，無法直接面對佛顏，但這不妨礙菩薩看見更大的佛身。為什麼呢？佛身隨著所接引的眾生根器大小而顯現大小，就像日光隨著縫隙大小而顯現大小一樣，但日光本身並沒有大小之分。 三、壽命長短有多少呢？ 經中說，『彼佛（阿彌陀佛）壽命無量無邊阿僧祇劫』。又說，『彼佛般泥洹（涅槃），觀世音菩薩作佛』。既然當入滅，就是有量。解釋：阿彌陀佛的壽命原本是有量的無量，所以說『無量無邊阿僧祇劫』，這是舉出一個數字來說明。先德說，藏教和通教的補處菩薩，彰顯佛的壽命有量；別教和圓教的補處菩薩，彰顯佛的壽命無量。因為十方三世一切如來都是同一法身、同一智慧。菩薩的機緣已盡，如來的應化也該止息，這叫做補佛處，實際上不同於藏教和通教。藏教和通教認為前佛必定滅度，后佛必定出生。所以《金光明經四佛降室疏》說，如果看見四佛具有相同的尊特身，一身一智慧，那就是常身；如果看見四佛的佛身不同，那就是應化，弟子是三乘眾多。由此可知，全法界身非生非滅，怎麼能豎向劃分當今和未來，橫向討論彼此呢？既然非生非滅，無量的意義就成立了。而且在清凈的佛剎中，塵土、剎土、水、樹都是佛身。經中說，這些眾...
【English Translation】 English version: A small city manifests a small body. Ten thousand yojanas (a unit of distance in ancient India) is the city where (Amitabha Buddha) dwells with the Shravakas (disciples who hear and follow the teachings). The Buddha's body corresponds to and dwells within it. If one contemplates the height and breadth of the Buddha's body in the sutras, then the city also expands accordingly. A former sage said, 'The Pure Light Adorned Land' only expounds to those of sudden enlightenment, while the 'Fragrant Land' is purely for Bodhisattvas. Therefore, the Buddhas of these two lands only manifest tall and large bodies. If it is like the Land of Bliss (Sukhavati), both those of sudden and gradual enlightenment are taught, and Shravakas and Bodhisattvas together form the Sangha (community), then the Buddha will manifest both the Nirmāṇakāya (transformation body) and the Dharmakāya (dharma body). The thirty-two marks (of a Buddha) are common to both the Nirmāṇakāya and Dharmakāya, and both large and small can see them. If the eighty thousand marks (of a Buddha) are limited to the Dharmakāya, only the sages of the Mahayana (Great Vehicle) can see them. Therefore, for those who should attain the four Siddhanthas (four kinds of benefits: worldly benefit, individual benefit, remedial benefit, ultimate benefit) through the hidden dust-like special characteristics (of the Buddha), the Buddha should manifest the eighty thousand special characteristics for those who should attain the four benefits, and the thirty-two special characteristics for those who should attain the four benefits. The Buddha will manifest three kinds of special bodies for them respectively. For example, for Vairocana Buddha (the primordial Buddha of the universe), the hearing and sight of the Shravakas are blocked, unable to directly face the Buddha's countenance, but this does not prevent the Bodhisattvas from seeing the larger Buddha body. Why? The Buddha's body manifests in size according to the capacity of the beings being guided, just as sunlight manifests in size according to the size of the gap, but the sunlight itself has no size. Three, how much is the lifespan? The sutra says, 'That Buddha's (Amitabha Buddha) lifespan is immeasurable, boundless, asamkhya (countless) kalpas (eons)'. It also says, 'That Buddha will enter Parinirvana (final nirvana), and Avalokiteshvara Bodhisattva will become a Buddha'. Since he will enter extinction, it is measurable. Explanation: Amitabha Buddha's lifespan is originally measurable immeasurability, so it is said 'immeasurable, boundless, asamkhya kalpas', which is giving a number to illustrate. A former sage said, the Bodhisattvas of the Trikaya (three bodies of Buddha) and Common teachings manifest the Buddha's lifespan as measurable; the Bodhisattvas of the Separate and Perfect teachings manifest the Buddha's lifespan as immeasurable. Because all Tathagatas (Buddhas) of the ten directions and three times are the same Dharmakāya, the same wisdom. When the Bodhisattva's opportunity is exhausted, the Tathagata's manifestation should also cease, this is called supplementing the Buddha's place, which is actually different from the Trikaya and Common teachings. The Trikaya and Common teachings believe that the previous Buddha must pass away, and the next Buddha must be born. Therefore, the 'Commentary on the Four Buddhas Descending into the Chamber in the Golden Light Sutra' says, if you see the four Buddhas with the same special characteristics, one body and one wisdom, that is the eternal body; if you see the four Buddhas with different Buddha bodies, that is the transformation, and the disciples are numerous in the three vehicles. From this, it can be known that the body of the entire Dharma realm is neither born nor dies, how can we vertically divide the present and the future, and horizontally discuss each other? Since it is neither born nor dies, the meaning of immeasurable is established. Moreover, in the pure Buddha land, dust, lands, water, and trees are all the Buddha's body. The sutra says, these beings...
鳥皆阿彌變化所作。若佛壽量有盡者。道場國土及諸水鳥音聲亦應有盡。若有盡者不應有補。若無盡者不廣言滅。如虛空分齊。非有分齊非無分齊。以不思議智照之可得。
四花輪大小者
小本。池中蓮華大如車輪。觀經。一一池中有六十億七寶蓮華。團圓正等十二由旬。大本。池中蓮華或一由旬乃至百千由旬。夫人世車輪大不逾丈。輪王千輻縱廣不過一由旬。何得相懸乃爾。釋。花輪大小亦如身城。以眾生機有大小。故身城水樹現有大小。蓮華亦然。如初地見佛百葉花。二地見千葉。三地萬葉。四地億葉等。以自受用身有大小故。見花亦爾。如此方阿育王舍利塔。眾生見者有無大小顏色處所動定光明及與異相無量差別。同一肉眼所見尚異。何況菩薩．聲聞．人天等功用懸絕。所感花輪焉得不殊。如剎利貴種。飛樓杰閣遍滿城邑。寒微煢子敝茅土窟。乃至不得。是自福德所招故。寶池花相應亦如是。
五日月有無者
諸本或言日月處空。或言處空而不運轉。或不言有無。或直言無有。又經。彼佛光明普照佛剎無量無數。不可思議。映蔽日月。諸聲聞眾皆有身光能照一尋。菩薩光照極百千尋。二菩薩光明常照三千大千世界。如是雖有日月如爝火之處太陽。豈有光照。若日月不能照者應無晝夜。
【現代漢語翻譯】 現代漢語譯本 鳥皆阿彌陀佛（Amitabha）變化所作。如果佛的壽命有盡頭，那麼道場、國土以及各種水鳥的聲音也應該有盡頭。如果有盡頭，就不應該有補充；如果沒有盡頭，就不應該廣泛地說滅盡。如同虛空的分界，非有分界，也非無分界，用不可思議的智慧去照見才能明白。
四、花輪大小的問題
小本《阿彌陀經》說，池中的蓮花大如車輪。《觀無量壽經》說，每一個池中都有六十億七寶蓮花，團圓端正，有十二由旬（yojana，古印度長度單位）。大本《無量壽經》說，池中的蓮花或者一由旬，乃至百千由旬。人世間的車輪，最大也不超過一丈。輪王的千輻輪，縱橫也不過一由旬。為什麼大小相差如此懸殊？解釋：花輪的大小也像身城一樣，因為眾生的根器有大小，所以身城、水、樹現在有大小。蓮花也是這樣。比如初地菩薩見到的佛是百葉蓮花，二地菩薩見到的佛是千葉蓮花，三地菩薩見到的是萬葉蓮花，四地菩薩見到的是億葉蓮花等等。因為自受用身有大小的緣故，見到的花也不同。如同此方世界的阿育王（Ashoka）舍利塔，眾生見到的有大小、顏色、處所、動靜、光明以及各種不同的形象，有無量的差別。同一雙肉眼所見尚且不同，何況菩薩、聲聞（Śrāvaka）、人天等功用懸殊，所感的花輪怎麼會相同呢？如同剎帝利（Kshatriya）貴族的飛樓杰閣遍滿城邑，寒微貧窮的人只有破茅土窟，甚至沒有。這是各自福德所招感的緣故。寶池蓮花相應也是這樣。
五、日月有無的問題
各種版本的經書，有的說日月在空中，有的說日月在空中但不運轉，有的不說有無，有的直接說沒有。還有經書說，彼佛的光明普照佛剎，無量無數，不可思議，映蔽日月。諸聲聞眾都有身光，能照一尋（古印度長度單位）。菩薩的光照極百千尋。二地菩薩的光明常照三千大千世界。像這樣，即使有日月，也像火把旁的太陽一樣，哪裡還有光照？如果日月不能照耀，應該沒有晝夜。
【English Translation】 English version The birds are all created by the transformation of Amitabha (Amitabha). If the Buddha's lifespan has an end, then the Bodhimanda (place of enlightenment), the Buddha-land, and the sounds of all the water birds should also have an end. If there is an end, there should be no replenishment; if there is no end, it should not be broadly said to be extinguished. Like the boundaries of space, it is neither with boundaries nor without boundaries, and it can only be understood by illuminating it with inconceivable wisdom.
- The Question of the Size of the Flower Wheels
The Smaller Sutra says that the lotus flowers in the pond are as large as cartwheels. The Contemplation Sutra says that in each pond there are sixty billion seven-jeweled lotus flowers, round and upright, twelve yojanas (yojana, an ancient Indian unit of length). The Larger Sutra says that the lotus flowers in the pond are either one yojana, or even hundreds of thousands of yojanas. The cartwheels in the human world are no larger than one zhang (Chinese unit of length). The thousand-spoked wheel of a Chakravartin (universal ruler) is no more than one yojana in length and width. Why is the difference in size so great? Explanation: The size of the flower wheel is also like the body-city, because the capacities of sentient beings vary, so the body-city, water, and trees appear to be of different sizes. The lotus flowers are also like this. For example, a Bodhisattva of the first Bhumi (stage) sees a Buddha as a hundred-petaled lotus flower, a Bodhisattva of the second Bhumi sees a thousand-petaled lotus flower, a Bodhisattva of the third Bhumi sees a ten-thousand-petaled lotus flower, and a Bodhisattva of the fourth Bhumi sees a hundred million-petaled lotus flower, and so on. Because the self-enjoyment body has different sizes, the flowers seen are also different. Like the Ashoka (Ashoka) Stupa in this world, sentient beings see it with different sizes, colors, locations, stillness, light, and various different images, with countless differences. Even what is seen by the same pair of eyes is different, let alone the vastly different functions of Bodhisattvas, Śrāvakas (hearers), humans, and devas (gods), how can the flower wheels they perceive be the same? Like the Kshatriya (warrior caste) nobles whose flying buildings and magnificent pavilions fill the cities, while the poor and humble have only dilapidated thatched huts, or even nothing. This is because of their respective merits. The corresponding lotus flowers in the jeweled pond are also like this.
- The Question of the Existence or Non-Existence of the Sun and Moon
Various versions of the sutras say that the sun and moon are in the sky, some say that the sun and moon are in the sky but do not rotate, some do not say whether they exist or not, and some directly say that they do not exist. There are also sutras that say that the light of that Buddha illuminates the Buddha-lands, immeasurable, countless, and inconceivable, overshadowing the sun and moon. All the Śrāvakas have body light that can illuminate one xun (ancient Indian unit of length). The light of a Bodhisattva illuminates hundreds of thousands of xun. The light of a Bodhisattva of the second Bhumi constantly illuminates the three thousand great thousand worlds. Like this, even if there are sun and moon, they are like a torch next to the sun, where is there any light? If the sun and moon cannot illuminate, there should be no day and night.
何故經言晝夜六時及清旦食時等事。釋。此亦權說。藉此晝夜喻彼時分。且晝夜往來者。是眾生心明暗傾奪感有此相。凈佛國土不應有此。忉利而上尚不假日月。何況極樂。縱令有者亦是彼化國眾生色空見未盡。現有如是日月相。當知極樂同居聖凡。境量絕異余佛土。以是橫超凈土故。
六二乘有無者
問。天親菩薩無量壽偈曰。大乘善根界。等無譏嫌名。乃至不聞二乘名。何況有實。然諸經皆言國土聲聞不可稱量。何也。釋。先德云。二乘生者皆是臨終回小向大。以習小功深。聞佛所說暫證小果。漸次增進至菩薩位。非是住小。是故說無二乘有二義。一決定二乘不生。是實無故。二不住二乘。實是菩薩故。如二人同一官位。一人實受一人兼攝。實受者是本職。兼攝者非本職。是故凈土不得言有二乘。以實是菩薩故。
七婦女有無者
聲王經。阿彌陀佛亦有父母。何得言無女人。釋。本尊成佛。國土始嚴。未入妙時。相則不定。證妙覺已。母或轉現。或示滅度。皆不可知。然海東疏曰。聲王說佛母者。是變化女。非實報女。又雖有父母而非胎生。或說聲王經有父母是顯彼佛所住薉土。是義不然。當知彼經所說提婆達多及魔王等。悉于凈士變化所作。不因有此便非凈土。如化畜生非薉土故。
【現代漢語翻譯】 現代漢語譯本： 問：為什麼經典中會提到晝夜六時以及清旦食時等事情呢？ 答：這是一種權巧的說法，借用晝夜來比喻那裡的時分。而且晝夜的往來，是眾生心中光明和黑暗相互傾奪，感應而產生的現象。清凈的佛國不應該有這些現象。忉利天以上尚且不依賴日月，更何況是極樂世界呢？縱然有這些現象，也是那些化生於彼國，色空之見尚未完全斷除的眾生，才會有這樣的日月之相。應當知道，極樂世界同居的聖人和凡人，其境界和量度與其他的佛土截然不同。正因為是橫超的凈土的緣故。
六、關於二乘的有無
問：天親菩薩（Vasubandhu）在《無量壽偈》（Verses on the Pure Land）中說：『大乘善根界，等無譏嫌名，乃至不聞二乘名，何況有實。』然而諸經都說其他國土的聲聞（Śrāvaka）數量不可稱量，這是為什麼呢？ 答：先德說，二乘的眾生往生到極樂世界，都是臨終時回小向大。因為修習小乘的功德很深，聽聞佛所說的法暫時證得小乘的果位，然後逐漸增進直到菩薩的果位，並非是停留在小乘的果位。所以說沒有二乘有兩種含義：一是決定性的二乘不會往生，這是真實的沒有；二是不停留在二乘的果位，實際上都是菩薩。如同兩個人同在一個官位，一個人是實際接受這個官位，一個人是兼任。實際接受的是本職，兼任的不是本職。因此凈土不能說有二乘，因為實際上都是菩薩。
七、關於婦女的有無
問：《聲王經》（Śrīmālādevī Siṃhanāda Sūtra）中說，阿彌陀佛（Amitābha）也有父母，為什麼說極樂世界沒有女人呢？ 答：本尊成佛，國土開始莊嚴，還沒有進入妙境的時候，相狀是不定的。證得妙覺之後，母親或者轉變示現，或者示現滅度，這些都是不可知的。然而海東疏中說，《聲王經》中所說的佛母，是變化之女，不是實報土的女人。而且即使有父母也不是胎生。或者說《聲王經》中有父母，是爲了顯示佛所住的穢土。這種說法是不對的。應當知道，這部經中所說的提婆達多（Devadatta）以及魔王等，都是在凈土中變化所作的，不能因為有這些就說不是凈土。如同變化出來的畜生不能說是穢土一樣。
【English Translation】 English version: Question: Why do the scriptures mention things like the six periods of day and night, and the time of eating in the early morning? Answer: This is also an expedient explanation, using day and night to symbolize the divisions of time there. Moreover, the alternation of day and night is a phenomenon caused by the mutual struggle between light and darkness in the minds of sentient beings, and their corresponding sensations. Pure Buddha lands should not have these phenomena. Even the Trayastrimsa Heaven (忉利天) and above do not rely on the sun and moon, let alone the Land of Ultimate Bliss (極樂). Even if there are such phenomena, it is because those beings who are born there by transformation have not completely eliminated their views on form and emptiness, and thus perceive such appearances of the sun and moon. It should be known that the environment and scope of the saints and ordinary beings living together in the Land of Ultimate Bliss are completely different from those of other Buddha lands. It is precisely because it is a Pure Land of horizontal transcendence.
- On the Presence or Absence of the Two Vehicles (二乘)
Question: In his Verses on the Pure Land (無量壽偈), Bodhisattva Vasubandhu (天親菩薩) says: 'The realm of great vehicle's good roots, is equally without names of censure, even the name of the two vehicles is not heard, how much more so their reality.' However, many scriptures say that the number of Śrāvakas (聲聞) in other lands is immeasurable. Why is this? Answer: A former master said that those of the Two Vehicles who are born in the Land of Ultimate Bliss all turn from the Small Vehicle to the Great Vehicle at the time of their death. Because they have deeply cultivated the merits of the Small Vehicle, they temporarily attain the fruit of the Small Vehicle upon hearing the Buddha's teachings, and then gradually advance to the position of Bodhisattva. They do not remain in the Small Vehicle. Therefore, saying that there are no Two Vehicles has two meanings: first, those who are determined to be of the Two Vehicles will not be born there, so it is truly absent; second, they do not remain in the Two Vehicles, but are actually all Bodhisattvas. It is like two people holding the same official position, one actually holds the position, and the other concurrently holds it. The one who actually holds it is the primary position, and the one who concurrently holds it is not the primary position. Therefore, it cannot be said that there are Two Vehicles in the Pure Land, because they are actually all Bodhisattvas.
- On the Presence or Absence of Women
Question: The Śrīmālādevī Siṃhanāda Sūtra (聲王經) says that Amitābha Buddha (阿彌陀佛) also has parents, so why is it said that there are no women in the Land of Ultimate Bliss? Answer: When the principal deity attains Buddhahood and the land begins to be adorned, before entering the realm of the marvelous, the appearances are not fixed. After attaining the marvelous enlightenment, the mother may either transform and appear, or manifest extinction, all of which are unknowable. However, the Haedong Commentary says that the Buddha's mother mentioned in the Śrīmālādevī Siṃhanāda Sūtra is a transformation woman, not a woman of the Reward Body Land. Moreover, even if there are parents, they are not born from the womb. Or it is said that the presence of parents in the Śrīmālādevī Siṃhanāda Sūtra is to reveal the impure land where the Buddha resides. This explanation is not correct. It should be known that Devadatta (提婆達多) and the demon kings, etc., mentioned in this scripture are all transformations created in the Pure Land. It cannot be said that it is not a Pure Land because of these. Just as transformed animals do not mean it is an impure land.
八發心大小者
魏譯。三輩之中皆有發菩提心。觀經下品直言十念。諸經互異。何也。釋。諸經皆發大菩提心以為因。若無大因。雖復經耳亦生疑難。何得頓聞頓信。故知下品十念是宿植大因。後生退墮。臨終遇善知識。如旱苗得雨。萌芽頓發。若無因者。知識尚不得遇。何況信受。聰慧貴游之士有愈聞愈不信者。即知一聞頓念非是小緣。且此人感佛深恩。多發悲愿度惡眾生。不應以一生作惡便謂此人無大因也。經云。世間人民得聞彌陀名號。慈心喜悅。毛髮聳然。淚即出者。皆是累世嘗行佛道。或他方佛所嘗為菩薩。是故不論顓愚黠慧。凡至心念佛者皆。是多劫深植善根。發大菩提心故。當知所謂善根。不專言利慧。若復無根。如種焦谷豈有芽出。世間弈棋小事。無知賤流頓學頓精。智士終身居於末品。即知是因。小技無因尚不得入。何況大法。是故若有信是希有難信之法者。是人即是大心菩薩(十惡五逆若信此凈土法門。即不思議人。決得成佛。自負大徹大悟。若謗此凈土法門。即最下賤人。決定墮落)。
九疑城胎生者
元魏譯。眾生(未悟自心)墮于疑悔而積集善根。(以此善根)希求佛智．普遍智．不思議智．無等智．威德智．廣大智。于自善根(以未悟故)不能生(真實之)信
【現代漢語翻譯】 現代漢語譯本 八、發心大小： 魏譯（指魏譯本《觀無量壽經》）。三輩（指上輩、中輩、下輩往生者）之中都有發菩提心。觀經下品（指《觀無量壽經》下品往生者）直接說十念（臨終十念）。諸經說法互有差異，這是為什麼呢？解釋：諸經都以發大菩提心作為往生的根本原因。如果沒有大的因緣，即使聽聞佛法也會產生懷疑和困難，怎麼能做到一聽就信呢？所以說下品往生者臨終十念，是因為宿世種下了大的善因，後來因為種種原因退墮了，臨終遇到善知識，就像乾旱的禾苗得到了雨水，萌芽立刻生長。如果沒有善因，善知識都遇不到，更何況信受佛法。聰明有地位的人，越聽越不相信佛法，由此可知，一聽就信，一念就靈，不是小小的因緣。而且這個人感念佛的深恩，多發悲愿，要救度惡道的眾生，不應該因為他一生作惡，就認為這個人沒有大的善因。經中說：『世間人民，得聞阿彌陀佛名號，慈心喜悅，毛髮聳然，淚流滿面，都是因為累世曾經修行佛道，或者在其他佛的國土曾經做過菩薩。』所以不論是愚笨還是聰明，凡是至心念佛的人，都是多劫以來深深地種下了善根，發了大菩提心。應當知道，所謂的善根，不只是指聰明智慧。如果沒有善根，就像把種子種在燒焦的土地上，怎麼會有芽長出來呢？世間下棋這樣的小事，無知卑賤的人，一下子就能學會而且很精通，聰明的人一輩子都只是末流水平，由此可知這是因為有無善因的緣故。小小的技藝，沒有善因尚且不能入門，更何況是偉大的佛法。所以，如果有人相信這種稀有難信的法門，這個人就是大心菩薩（即使是犯了十惡五逆的人，如果相信這個凈土法門，也是不可思議的人，必定能夠成佛。自以為大徹大悟的人，如果誹謗這個凈土法門，就是最可憐的人，必定會墮落）。
九、疑城胎生： 元魏譯（指元魏時期翻譯的經典）。眾生（指沒有覺悟自心的人）因為懷疑和後悔而積聚善根，（憑藉這些善根）希望獲得佛智、普遍智、不可思議智、無等智、威德智、廣大智。對於自己的善根（因為沒有覺悟），不能生起（真實的）信心。
【English Translation】 English version 8. The Greatness of the Initial Aspiration: The Wei translation (referring to the Wei Dynasty translation of the Contemplation Sutra). Within the three classes (referring to those reborn in the upper, middle, and lower grades), all have aroused the Bodhi mind. The Lower Grade in the Contemplation Sutra directly mentions ten recitations (ten recitations at the time of death). Why do the sutras differ in their statements? Explanation: All sutras take the arousal of the great Bodhi mind as the fundamental cause for rebirth. If there is no great cause, even hearing the Dharma will generate doubt and difficulty; how can one believe immediately upon hearing? Therefore, it is said that the ten recitations at the time of death for those in the Lower Grade are due to planting great roots of goodness in past lives, later regressing due to various reasons, and encountering a good teacher at the time of death, like parched seedlings receiving rain, causing the sprouts to grow immediately. If there is no cause, one cannot even encounter a good teacher, let alone believe and accept the Dharma. Intelligent and high-ranking people become increasingly disbelieving the more they hear the Dharma; from this, it can be known that believing immediately upon hearing and being effective immediately upon reciting are not small causes. Moreover, this person is grateful for the Buddha's deep grace and makes many vows of compassion to save sentient beings in evil realms; one should not assume that this person has no great cause simply because they have committed evil deeds in one lifetime. The sutra says: 'When people in the world hear the name of Amitabha Buddha, they are filled with joy and compassion, their hair stands on end, and tears flow; all of this is because they have cultivated the Buddha's path in past lives or have been Bodhisattvas in other Buddha lands.' Therefore, regardless of whether one is foolish or intelligent, all those who sincerely recite the Buddha's name have deeply planted roots of goodness for many kalpas and have aroused the great Bodhi mind. It should be known that the so-called roots of goodness do not only refer to intelligence and wisdom. If there are no roots, like planting seeds in scorched earth, how can sprouts grow? In worldly matters like playing chess, ignorant and lowly people can learn quickly and become proficient, while intelligent people remain at the bottom level for their entire lives; from this, it can be known that this is due to the presence or absence of good causes. Small skills cannot be mastered without a cause, let alone the great Dharma. Therefore, if there are those who believe in this rare and difficult-to-believe Dharma, these people are Bodhisattvas with great minds (even those who have committed the ten evil deeds and five rebellious acts, if they believe in this Pure Land Dharma, are inconceivable people and will surely attain Buddhahood. Those who consider themselves greatly enlightened and slander this Pure Land Dharma are the most pitiful people and will surely fall into lower realms).
- Rebirth in the City of Doubt: The Yuan Wei translation (referring to scriptures translated during the Yuan Wei period). Sentient beings (referring to those who have not awakened to their own minds) accumulate roots of goodness due to doubt and regret, (relying on these roots of goodness) hoping to obtain the Buddha's wisdom, universal wisdom, inconceivable wisdom, unequaled wisdom, majestic wisdom, and vast wisdom. Regarding their own roots of goodness (because they have not awakened), they cannot generate (true) faith.
。由聞佛名起(求生凈土之)信心故。於五百歲處花胎中。猶如苑觀宮殿之想。不見佛不聞法。是名胎生。魏譯。不了佛智猶信罪福。修習善本願生其國。是故胎生。按上二譯。以不信自性不了佛智名胎生。嘗考宋譯。謂唸佛人修善求生人天者為胎生。非極樂國中有胎生。王氏本。以不信佛剎不信罪福暫信暫不信為胎生。異前譯中聞名起信及修習善本二種往生。釋。凈土略言九品。廣言千萬品。不能儘是。故后二譯皆為實語。就中元魏譯旨趣尤奧。以不信自善根故。依他起信。即是疑城。信自善根者。即頓了自心。不從他得。以入悟方能脫疑。未悟而修。終隔疑胎。胎以裹蔽為義。未悟之人諸障未徹。合得是報。此等當在中下．下上品攝。何故。下品后二種。經六劫十二劫方得花開。此但五百歲故。若王本則信佛猛利。未若最後二種。又所生在其剎邊地。不應五百歲得見佛故。
十五逆往生者
大經。往生除造五無間惡業。誹謗正法及諸聖人。觀經。五逆十惡。臨終十念皆得往生。何也。釋。大經揀五逆者。以誹謗故。入凈土以信為導。誹謗是信之賊。如水無所不容。但不容火。以火自不能容故。如風無所不入。但不入石。以石自不堪入故。誹謗之人。燒正法如猛𦦨。障佛智如鐵壁。是故法海慧風無因得
【現代漢語翻譯】 現代漢語譯本：因為聽聞佛名而生起（求生凈土的）信心，所以在五百歲中處於花胎之中，如同在苑觀宮殿中的想法一樣，見不到佛，聽不到佛法，這叫做胎生。魏譯本是這樣說的。因為不瞭解佛的智慧，但相信罪福，修習善的根本，願望往生到那個國度，所以是胎生。按照以上兩種譯本，以不相信自性，不瞭解佛的智慧，稱為胎生。曾經考察宋譯本，認爲念佛之人修善求生人天者為胎生，並非極樂世界中有胎生。王氏本認為，不相信佛剎，不相信罪福，暫時相信又暫時不相信的，是胎生。這與之前的譯本中，聞名起信以及修習善本兩種往生不同。解釋：凈土略說有九品，廣說有千萬品，不能全部說完。所以後兩種譯本都是實話。其中元魏譯本的旨趣尤其深奧。因為不相信自己的善根，依靠他力而生起信心，這就是疑城。相信自己的善根的人，就能立刻明瞭自心，不從他處獲得。因為進入覺悟才能脫離疑惑，未覺悟而修行，終究隔著疑惑的胎障。胎以包裹遮蔽為意義。未覺悟的人，各種障礙沒有徹底清除，合該得到這種報應。這些人應當屬於中下品、下上品。為什麼呢？因為下品后兩種，經過六劫、十二劫才能花開，而這裡僅僅五百歲。如果按照王氏本，那麼信佛的猛利程度，不如最後兩種。而且所生的地方在佛剎的邊地，不應該五百歲就能見到佛。 十五逆往生者： 《大經》說，往生的人，除了造五無間惡業、誹謗正法以及各位聖人。《觀經》說，五逆十惡的人，臨終十念都能往生。這是為什麼呢？解釋：《大經》揀擇五逆的人，是因為誹謗的緣故。進入凈土以信為引導，誹謗是信的賊。如同水無所不容，但是不容火，因為火自身不能容納。如同風無所不入，但是不入石頭，因為石頭自身不能容納。誹謗的人，燒燬正法如同猛烈的火焰，阻礙佛的智慧如同鐵壁。所以法海慧風沒有因緣得到進入。
【English Translation】 English version: Because of hearing the Buddha's name and generating faith (seeking rebirth in the Pure Land), one dwells in a flower womb for five hundred years, with thoughts like being in a garden palace, not seeing the Buddha, not hearing the Dharma. This is called womb-born. The Wei translation says this. Because one does not understand the Buddha's wisdom but believes in sin and merit, cultivates good roots, and wishes to be born in that land, therefore it is womb-born. According to the above two translations, being called womb-born is due to not believing in one's own nature and not understanding the Buddha's wisdom. It has been examined that the Song translation considers those who recite the Buddha's name, cultivate goodness, and seek rebirth in the human or heavenly realms as womb-born, not that there are womb-born beings in the Land of Ultimate Bliss. The Wang version considers those who do not believe in the Buddha-land, do not believe in sin and merit, and believe temporarily and disbelieve temporarily as womb-born. This differs from the previous translations of generating faith upon hearing the name and the two types of rebirth through cultivating good roots. Explanation: The Pure Land is briefly said to have nine grades, and broadly said to have thousands of grades, which cannot all be fully described. Therefore, the latter two translations are both truthful. Among them, the Yuan Wei translation's meaning is particularly profound. Because one does not believe in one's own good roots, one relies on other power to generate faith, which is the city of doubt. Those who believe in their own good roots can immediately understand their own mind and not obtain it from elsewhere. Because entering enlightenment can escape doubt, but cultivating without enlightenment ultimately remains separated by the womb of doubt. 'Womb' means to wrap and conceal. Those who are not enlightened have not thoroughly cleared away various obstacles and are destined to receive this retribution. These people should belong to the lower-middle grade or the lower-upper grade. Why? Because the latter two types of the lower grade take six kalpas or twelve kalpas for the flower to bloom, while this is only five hundred years. If according to the Wang version, then the fierceness of believing in the Buddha is not as great as the last two types. Moreover, the place of birth is on the border of the Buddha-land, so one should not be able to see the Buddha in five hundred years. Those who commit the Fifteen Rebellious Acts and are reborn: The Great Sutra says that those who are reborn exclude those who have committed the five heinous offenses (pañcānantarya), slandered the true Dharma, and all the sages. The Contemplation Sutra says that those who have committed the five rebellious acts and the ten evil deeds can all be reborn with ten recitations at the time of death. Why is this? Explanation: The Great Sutra selects those who commit the five rebellious acts because of slander. Entering the Pure Land is guided by faith, and slander is the thief of faith. Like water, it accommodates everything, but it does not accommodate fire, because fire itself cannot accommodate it. Like wind, it enters everything, but it does not enter stone, because stone itself cannot accommodate it. Those who slander burn the true Dharma like fierce flames and obstruct the Buddha's wisdom like an iron wall. Therefore, the Dharma sea and the wind of wisdom have no cause to enter.
受。是以觀經揀誹謗不揀五逆者。文異義同。以五逆雖至惡。尚無決定不信之見。不應揀故。然有大心之人。始或不信。后因啓發猛省前失。如韓昌黎始斥佛骨。后依大顛。張無盡初詆佛書。欲著無佛論。后觀凈名經大有省發。卒為宗門龍象。尤是法中希有之事。是故儒林英特或有謬聽先入。誤謗佛法。但速圖改悔即是盛事。不應以謗為障難故。
西方合論
No. 1164-13c 舊䟦
凈土玄門失闡久矣。云棲大師重揭義天。海內共仰而曹魯川輩猶妄執方山合論。謬爭權實。蓋由未透圓宗。徒取圓融廣大語聲故也。西方合論一出。判之為圓實墮。然後知凈土諸經的與華嚴．法華不分優劣。可破千古群疑矣。伏願見聞此論者。廣破邪疑。直開正信。揭凈土之心燈。照塵劫而無盡。
辛卯秋業弟子明善敬䟦
No. 1164-13d 附紀夢(出珂雪齋外集)
公安鳧隱 袁中道 紀
萬曆甲寅十月十五日課畢趺坐。形神靜爽。忽瞑去。如得定。俄魂出屋上。月正明。不覺飄然輕舉。疾如飛鳥。雲中二童子駛呼予曰。逐我來。蓋西行也。下視山澤平疇城邑村落。若垤土杯水蜂衙蟻穴。少墜薉不可聞。極力上振乃否。俄二童子下至地曰。住。予隨下。見坦道如繩。平
{ "translations": [ "現代漢語譯本：\n受。因此，《觀經》選擇不誹謗的人，而不是選擇犯五逆罪（指殺父、殺母、殺阿羅漢、破和合僧、出佛身血）的人。文字不同，意義相同。因為犯五逆罪的人雖然罪惡至極，但還沒有決定不信的見解，不應該捨棄他們。然而，有大心量的人，起初或許不相信，後來因為啓發而猛然醒悟之前的錯誤。例如韓昌黎（韓愈）起初斥責佛骨，後來依止大顛禪師。張無盡起初詆譭佛書，想要寫《無佛論》，後來讀了《維摩詰經》大有領悟，最終成為宗門龍象。這更是佛法中稀有的事情。因此，儒林中的英才或許因為錯誤的聽信先入為主的觀念，而誤謗佛法，但只要迅速改過懺悔就是好事，不應該因為曾經誹謗就成為修行的障礙。\n\n《西方合論》\n\nNo. 1164-13c 舊跋\n\n凈土宗的玄妙法門失傳已久。云棲大師（蓮池大師）重新揭示其深奧的義理，海內人士共同仰慕。但是曹魯川等人仍然妄自執著方山（方山和尚）的《合論》，錯誤地爭論權教和實教。這是因為他們沒有通透圓融的宗義，只是徒勞地追求圓融廣大的言辭。 《西方合論》一出，判定他們為圓實墮，然後才知道凈土諸經確實與《華嚴經》、《法華經》沒有優劣之分，可以破除千古以來的眾多疑惑。 伏願見到或聽到這部論著的人，廣泛破除邪見和疑惑，直接開啟正信，點亮凈土的心燈，照亮塵劫而沒有窮盡。\n\n辛卯秋 業弟子明善 敬跋\n\nNo. 1164-13d 附紀夢（出自《珂雪齋外集》）\n\n公安鳧隱 袁中道 紀\n\n萬曆甲寅年十月十五日，完成功課後跏趺而坐，身心清凈舒爽。忽然閉上眼睛，好像進入禪定。不久，靈魂離開屋頂，月光明亮。不知不覺飄然輕舉，快如飛鳥。雲中有兩個童子急速呼喚我說：『追我來。』原來是向西行。向下看山澤、平原、城邑、村落，好像小土堆、小水杯、蜜蜂的巢穴、螞蟻的洞穴。稍微墜落就會污穢不堪，無法聽到聲音。極力向上振翅才得以避免。不久，兩個童子下到地上說：『停。』我跟隨他們下來，看見平坦的道路像繩子一樣筆直。" ], "english_translations": [ "English version:\n'Acceptance. Therefore, the Contemplation Sutra selects those who do not slander, rather than those who commit the Five Heinous Offenses (matricide, patricide, killing an Arhat, disrupting the Sangha, and shedding the blood of a Buddha). The wording differs, but the meaning is the same. This is because those who commit the Five Heinous Offenses, although extremely evil, do not yet have a determinedly unbelieving view and should not be abandoned. However, people with great aspirations may initially disbelieve, but later, through enlightenment, suddenly realize their past mistakes. For example, Han Changli (Han Yu) initially denounced the Buddha's bones but later relied on the Great Master Dian. Zhang Wujin initially criticized Buddhist books, intending to write \'On the Absence of Buddha,\' but later, after reading the Vimalakirti Sutra, had a great awakening and eventually became a leading figure in the Chan school. This is even more of a rare occurrence in the Dharma. Therefore, talented individuals in Confucian circles may mistakenly listen to preconceived notions and wrongly slander the Buddha Dharma, but as long as they quickly repent and reform, it is a great thing and should not be considered a hindrance to practice because of past slander.\n\nCollected Essays on the Western Pure Land\n\nNo. 1164-13c Postscript\n\nThe profound teachings of the Pure Land school have been lost for a long time. Great Master Yunqi (Master Lianchi) re-revealed its profound meaning, and people within the country admire him together. However, people like Cao Luchuan still stubbornly cling to the Collected Essays of Fangshan (Monk Fangshan), wrongly arguing about provisional and ultimate teachings. This is because they have not penetrated the perfect and harmonious teachings, merely pursuing grand and eloquent words in vain. Once the Collected Essays on the Western Pure Land is published, judging them as having fallen into the \'perfect and real,\' then one will know that the Pure Land sutras are indeed not inferior to the Avatamsaka Sutra and the Lotus Sutra, and can dispel countless doubts throughout the ages. I humbly wish that those who see or hear this treatise will widely dispel heretical views and doubts, directly open up right faith, light the lamp of the Pure Land mind, and illuminate the kalpas of dust without end.\n\nRespectfully inscribed by disciple Ming Shan in the autumn of Xinmao\n\nNo. 1164-13d Attached Dream Record (from the Outer Collection of Ke Xue Zhai)\n\nRecorded by Yuan Zhongdao, Fuyin of Gong'an\n\nOn the fifteenth day of the tenth month of the Jia Yin year of the Wanli era, after completing my lessons, I sat in the lotus position, feeling clear and refreshed in body and mind. Suddenly, I closed my eyes, as if entering samadhi. Soon, my soul left the roof, and the moon was bright. Unconsciously, I floated lightly, as fast as a flying bird. Two boys in the clouds hurriedly called out to me, \'Follow me.\' It turned out we were heading west. Looking down, the mountains, plains, cities, and villages looked like small mounds of earth, cups of water, beehives, and ant nests. A slight fall would have been filthy and inaudible. I struggled to flap my wings upwards to avoid it. Soon, the two boys descended to the ground and said, \'Stop.\' I followed them down and saw a flat road as straight as a rope.'" ] }
如掌。視其地非沙石。光耀滑膩。逐路有渠。文石為砌。寬十餘丈許。中五色蓮芬香非常。渠上樹枝葉晃耀。好鳥和鳴。間有金橋界渠欄楯交羅。樹內樓閣整麗無比。樓中人清美研好宛若仙。皆睨予笑。童子行。予追不及。大呼曰。可於金橋少待。童子如言。始及之。共倚橋上寶欄少息。予揖問。卿何人。此何處。幸為我言。曰。予靈和先生侍者也。先生與卿有所晤言。予曰先生何人。曰即令兄中郎先生。相見自為卿言。可疾往。復取道至一處。樹千餘株。葉翠羽花金瓣。樹下池水汩汩。池上白玉扇。一童先入。一童導過樓閣二十餘重。金色晃耀。靈花異草拂檐楹。至一樓下。一人下迎。神似中郎。而顏如玉。衣若雲霞。長丈餘。見而喜曰。弟至矣。𢹂上樓設拜。有四五天人來共坐。中郎曰。此西方邊地也。信解未成。戒寶未全者多生此。亦名懈慢國。上方有化佛樓臺。前有大池。可百由旬。中有妙蓮。眾生托體。滿則散處樓臺。與有緣凈友相聚。以無淫聲美色。勝解易成。不久進為凈土中人。予私念。如此尚是邊地耶。問兄生何處。中郎曰。我凈愿雖深。情染未除。初生此少時。今居凈域矣。終以乘急戒緩。僅地居。不得與大士升虛空寶閣。尚需進修耳。幸宿生智慧猛利。又曾作西方論。讚歎如來不可思議度生之力
【現代漢語翻譯】 現代漢語譯本 我彷彿看見了這樣的景象：我所看到的地方並非沙石，而是光亮潤滑的土地。道路兩旁有水渠，用美麗的石頭砌成，大約有十多丈寬。水渠中生長著五彩蓮花，散發著非常濃郁的香味。水渠上的樹木枝繁葉茂，閃耀著光芒，各種美麗的鳥兒在歡快地鳴叫。期間還有金色的橋樑橫跨水渠，欄桿交錯。樹林中建有無數整潔華麗的樓閣。樓閣里的人清秀美麗，宛如仙人，都斜眼看著我微笑。有童子走過，我追趕不上，大聲呼喊道：『可以在金橋上稍等片刻。』童子聽從了我的話。我才趕上他們，一起靠在橋上的寶貴欄桿上休息。我拱手問道：『請問你們是什麼人？這裡是什麼地方？請告訴我。』童子回答說：『我是靈和先生的侍者。先生有話要和您說。』我問：『先生是什麼人？』童子說：『就是您的兄長中郎先生。相見之後他自然會告訴您。您可以快點去。』 我又沿著道路來到一處，那裡有上千棵樹木，樹葉翠綠如羽毛，花朵金黃如花瓣。樹下有池水汩汩流淌，池上有白玉扇。一個童子先進入，一個童子引導我穿過二十多重樓閣。樓閣金碧輝煌，靈花異草拂過屋檐。到達一座樓下，有一個人下來迎接我，神態像中郎，但容顏如玉，衣著像雲霞，身高一丈多。他見到我很高興，說：『弟弟來了！』他拉著我上樓，設定拜見之禮。有四五個天人來一起坐下。中郎說：『這裡是西方邊地。那些對佛法信念不堅定，戒律不圓滿的人大多會生在這裡。這裡也叫懈慢國。上方有化佛樓臺，前面有一個大池，大約有一百由旬（Yojana，古印度長度單位）。池中有美妙的蓮花，眾生寄託于蓮花中。當蓮花滿了，他們就會分散到樓臺中，與有緣的清凈朋友相聚。因為這裡沒有淫聲美色，所以更容易產生殊勝的理解，不久就能成為凈土中的人。』 我心裡想：『這裡尚且是邊地嗎？』我問兄長生在何處。中郎說：『我的凈土願望雖然深厚，但情慾的沾染還沒有完全消除，最初也生在這裡一段時間，現在居住在凈土了。』最終因為修習禪定不夠精進，持戒不夠嚴格，僅僅居住在地上，不能和大菩薩一樣升到虛空的寶閣中，還需要繼續修行。幸好我前世的智慧非常敏銳，又曾經寫過《西方論》，讚歎如來不可思議的度化眾生的力量。
【English Translation】 English version It was as if I saw a scene: the ground I saw was not sand or stone, but a bright and smooth land. There were canals on both sides of the road, built with beautiful stones, about ten or more 'zhang' (丈, a unit of length) wide. Five-colored lotuses grew in the canals, emitting a very strong fragrance. The trees above the canals were lush and shining, and various beautiful birds were singing happily. In between, there were golden bridges spanning the canals, with interlaced railings. Countless neat and magnificent pavilions were built in the woods. The people in the pavilions were beautiful and refined, like immortals, all looking at me sideways and smiling. A boy passed by, and I couldn't catch up with him, so I shouted loudly: 'Could you wait a moment on the golden bridge?' The boy listened to me. I caught up with them and rested together on the precious railing of the bridge. I cupped my hands and asked: 'May I ask who you are? What is this place? Please tell me.' The boy replied: 'I am a servant of Linghe (靈和) Sir. The Sir has something to say to you.' I asked: 'Who is the Sir?' The boy said: 'It is your elder brother, Zhonglang (中郎) Sir. He will naturally tell you after you meet him. You can go quickly.' I followed the road to another place, where there were more than a thousand trees, with leaves as green as feathers and flowers as golden as petals. There was a gurgling pool under the trees, and a white jade fan on the pool. A boy entered first, and another boy led me through more than twenty layers of pavilions. The pavilions were resplendent, and spiritual flowers and exotic plants brushed against the eaves. Arriving at the bottom of a building, a person came down to greet me, with an appearance like Zhonglang (中郎), but with a face like jade, clothes like clouds, and a height of more than one 'zhang' (丈, a unit of length). He was very happy to see me and said: 'Brother has arrived!' He pulled me upstairs and set up a greeting ceremony. Four or five heavenly beings came to sit together. Zhonglang (中郎) said: 'This is the borderland of the West. Most of those whose faith in the Buddha Dharma is not firm and whose precepts are not complete are born here. This is also called the Land of Sloth (懈慢國). Above, there are Transformation Buddha (化佛) pavilions, and in front, there is a large pool, about a hundred 'yojana' (由旬, an ancient Indian unit of length). There are wonderful lotuses in the pool, in which sentient beings entrust themselves. When the lotuses are full, they will disperse to the pavilions and gather with pure friends with whom they have affinities. Because there are no lewd sounds or beautiful sights here, it is easier to generate superior understanding, and soon they can become people in the Pure Land.' I thought to myself: 'Is this still a borderland?' I asked my brother where he was born. Zhonglang (中郎) said: 'Although my vows for the Pure Land are deep, the defilement of desire has not been completely eliminated. I was also born here for a while at first, and now I live in the Pure Land.' In the end, because I was not diligent enough in practicing meditation and not strict enough in upholding the precepts, I only live on the ground and cannot ascend to the precious pavilions in the void like the great Bodhisattvas. I still need to continue practicing. Fortunately, my wisdom in previous lives was very sharp, and I once wrote 'On the Western Land (西方論)', praising the inconceivable power of the Tathagata (如來) to save sentient beings.
。感得飛行自在游諸剎土。諸佛說法皆得往聽。此實為勝。拉予行。冉冉上升。倏忽千萬里。至一處。隨中郎下。無日月。無晝夜。光耀無障蔽。皆以琉璃為地。內外映徹。以黃金繩雜廁間錯。界以七寶。分劑分明。樹皆栴檀吉祥。行行相值。莖莖相望。數萬千重。一一葉出衆妙花。作異寶色。下為寶池。波揚無量自然妙聲。其底沙純以金剛。池中眾寶蓮葉五色光。池上隱隱。危樓迥帶。閣道傍出。棟宇相承。憲閣交映。階墀軒楹種種滿足。皆有無量樂器演諸法音。大小彌陀經所載十不得其杪忽耳。仰而睇之。空中樓閣皆如雲氣。中郎曰。汝所見。凈土地行眾生光景也。過此為法身大士住處。甚美妙千倍萬倍於此。神通亦百倍千倍於此。吾以慧力游其間。不得住也。過此為十地等覺所居。吾亦不得而知。過此為妙覺所居。惟佛與佛乃能知之。語罷復至一處。無墻垣。有欄楯。院宇光耀非常。不知何物為之。覺黃金白玉皆如土色。共坐下一樓下少談。中郎曰。吾不圖樂之至此極也。使吾生時嚴持戒律。尚不止此。大都乘戒俱急生品最高。次戒急生最穩。若有乘無戒。多為業力所牽。流入八部鬼神眾去。予親見同人矣。弟般若氣分頗深。戒定力甚少。夫悟理不能生戒定。亦狂慧也。歸五濁。趁強健。實悟實修。兼凈愿勤行
方便。憐憫一切。不久自有良晤。一入他途可怖可畏。如不能持戒。有龍樹六齋法見存。遵而行之。殺戒尤急。寄語同學。未有日啟鸞刀口貪滋味而能生清泰者也。雖說法如雲如雨。何益於事。我與汝空王劫時世為兄弟。乃至六道莫不皆然。幸我已得善地。恐汝墮落。方便神力攝汝至此。凈薉相隔不得久留。予更問。伯修諸人生處。曰生處皆佳。汝后自知。忽凌空而逝。予起步池上如墮。一駭而醒。通身汗下。時殘燈在篝。明月照窗。更四漏矣。
No. 1164-13e 舊䟦
成時曰。此金陵馬太昭居士錄出。余為評點附入。試觀其中字字與教乘相合。至警䇿處尤非施設言辭者所能。如親觸寒威身毛起粟。尚何有疑于詠觱發歌栗烈者乎。且世世生生於六道中為兄弟。此豈人情所欲自道者耶。真語實語允可流通。
甲午夏成時識
凈土十要卷第十(終)
【現代漢語翻譯】 現代漢語譯本 方便，憐憫一切。不久我們自會相見。一旦踏入其他道路，那將是可怖可畏的。如果不能堅持戒律，還有龍樹（Nagarjuna）的六齋法流傳至今，可以遵照實行。殺戒尤其重要。轉告各位同學，沒有哪個人每天開啟殺戮之端，貪圖口腹之慾，卻能獲得清凈安泰的。即使說法如雲如雨，又有什麼用呢？我與你從空王劫時起就世世為兄弟，乃至六道眾生莫不如此。幸好我已經得到善處，恐怕你墮落，所以用方便神力把你攝引到這裡。凈土與穢土相隔，我不能久留。我再問，伯修（Bo Xiu）等人生於何處？回答說，他們所生之處都很好，你以後自會知道。忽然凌空而去。我起身在池邊行走，感覺像要墜落，驚駭而醒，全身汗濕。當時殘燈還在燈罩里，明月照在窗戶上，已是四更時分了。
No. 1164-13e 舊跋
成時（Cheng Shi）說：這是金陵的馬太昭（Ma Taizhao）居士記錄下來的，我為之評點並附錄於此。試看其中字字句句都與佛教教義相合。至於警策之處，尤其不是那些用虛設言辭的人所能達到的。就像親身感受到寒冷的威力，身上汗毛豎起一樣。又有什麼可懷疑詠唱『觱發』和歌唱『栗烈』的人呢？況且世世生生在六道中互為兄弟，這難道是人情所能臆造出來的嗎？真實不虛之語，應當流通。
甲午年夏天 成時（Cheng Shi）識
《凈土十要》卷第十（終）
【English Translation】 English version Expedience, compassion for all. We shall meet again soon. Once entering other paths, it will be terrifying and dreadful. If you cannot uphold the precepts, there is still Nagarjuna's (Long Shu) six-day fasting practice extant, which you can follow. The precept against killing is especially urgent. Tell your fellow students, no one who starts the day with killing, indulging in the pleasures of the palate, can attain purity and peace. Even if the Dharma is preached like clouds and rain, what good is it? You and I have been brothers from the time of the Empty King Kalpa, and so it is for all beings in the six realms. Fortunately, I have already attained a good place, and fearing that you would fall, I used expedient divine power to bring you here. The Pure Land and the defiled land are separated, and I cannot stay long. I asked again, where were Bo Xiu (Bo Xiu) and the others born? He replied, the places where they were born are all good, you will know later. Suddenly, he departed into the sky. I got up and walked by the pond, feeling like I was falling, startled and woke up, my whole body covered in sweat. At that time, the remaining lamp was in the lamp cover, and the bright moon shone on the window, it was already the fourth watch.
No. 1164-13e Old Postscript
Cheng Shi (Cheng Shi) said: This was recorded by layman Ma Taizhao (Ma Taizhao) of Jinling, and I have commented on it and appended it here. Observe how every word and phrase in it is in accordance with the Buddhist teachings. As for the admonitions, they are especially beyond the reach of those who use fabricated words. It is like personally feeling the power of the cold, with goosebumps rising on the body. What doubt is there for those who sing 'bì fā' and chant 'lì liè'? Moreover, being brothers in the six realms in life after life, is this something that human sentiment can fabricate? True and real words, should be circulated.
Summer of Jiawu year, recorded by Cheng Shi (Cheng Shi)
The Tenth Volume of 'Ten Essential Texts on Pure Land' (End)