X61n1165_西方合論標註
卍新續藏第 61 冊 No. 1165 西方合論標註
No. 1165-A 重刻西方合論序
儒以三綱五常奠乾坤而正人䫫至於截生死逆流出三界火宅必資佛教十方三世佛而阿彌陀為第一也諸佛各有所攝受之凈土而西方極樂世界為第一也念佛求生凈土功行觀門無窮而執持名號一心不亂為第一也古今聖賢贊凈土教唸佛如天臺十疑論永明萬善同歸天如或問龍舒凈土文諸書已詳而義䫫散見卷帙分函至大明云棲大師彌陀疏鈔為集大成又有楚公安袁石公先生諱宏道者所著西方合論會通異同決釋疑滯闡發玄奧直指趣歸佛經而祖緯之兄舉而弟揚之誠儒家之無著天親論部之馬鳴龍樹可謂現宰官居士身而弘同居同事攝矣唸佛至此方為圓教凈土得此方稱惟心達理之士宜人手一編日披數次顧疏鈔已盛行於世而合論或罕識其文今末法式微劫運方起娑婆四眾速宜愿生而不無宗教之岐路禪凈之疑情使蓮花忽開忽謝凈域若近若遠此阿彌陀佛所為悲切以急需而假廣長舌相於袁氏之書以疾呼也之夔夙承佛恩蹇滯濁界歸命斯道思廣是書而艱于力有居士道友甘爾翼字右民與其仲氏甡字左民者同志凈業適見合論大慊本心歡喜讚歎遂捐資授梓偕眾成之俾袁氏之水月重朗而蓮池之華果普周人人唸佛見佛者繇乎獲睹是書人人得力是書者繇乎
重新斯刻多一人生凈土宛轉作我導師早一日證無生長遠續佛慧命凡忠臣孝子義夫節婦及蜎飛蠕動皆樂邦之伴侶凡參禪誦咒持戒修福與治生雜務皆往生之資糧凡勸唸一聲靜閱一刻演說一字流通一處皆功德壽命之無量事理真寔不誑不妄生佛平等非易非難凈土在我目前大愿當人一念吁蔑以加矣。
疆梧大淵獻中秋望菩薩戒弟子閩中周之夔稽首書
No. 1165-B
枕江亭主人 甘爾翼 謹識
袁氏一門向心凈土紀夢其驗也余讀中郎先生集至家報每合掌讚誦其書云聞大人及一家眷屬俱歸心白業此人間第一希有事專持名字有甚麼難而人自生疑阻蓋此等大富貴天自不肯輕易與人也又必堅行善法以利濟忍耐破人我慳貪等相為作聖作佛吃緊事皆今日銖錙必較者之良藥先生所為夢中獨以勤行方便憐憫一切叮嚀不置也讀是編而不慨然省發豈人情也哉適周章甫先生指示唸佛路徑袁子合論盡之並授紀夢以為合論之倦余乃得取是書以觀而余弟甡與豚子佑病中聞其說皆起信念遂付重梓用相勸勉因以告于 智慧長者若以余為寒而暄者之獻日良愧良愧。
No. 1165-C 西方合論敘
香光子避囂山剎修習凈業有一禪人闊視高步過舍而譚見案上有石頭居士新撰凈土合論閱未終篇抗聲言曰若論此之法門
【現代漢語翻譯】 現代漢語譯本：重新思考此生，將凈土作為目標，懇請您成為我的導師，早日證得無生之境，長久延續佛的智慧生命。所有忠臣、孝子、義夫、節婦，乃至微小的昆蟲，都是極樂世界的同伴。所有參禪、誦咒、持戒、修福，以及從事生產生活等各種事務，都是往生凈土的資糧。所有勸人唸佛一聲、靜心閱讀一刻、演說佛法一字、流通佛經一處，都是功德和壽命無量的事情。這些事理真實不虛，不是虛妄的。佛與眾生平等，往生凈土並非容易也並非困難。凈土就在我的眼前，往生的大愿就在當下一念。啊！還有什麼可以增加的呢？
疆梧年，大淵獻月，中秋節，菩薩戒弟子，閩地的周之夔（人名）稽首敬書。
枕江亭主人甘爾翼（人名）謹識。
袁氏一門嚮往凈土，記錄夢境以驗證其真實性。我讀中郎先生（袁宏道，字中郎）的文集，每當讀到家報，都會合掌讚誦。其書中說：『聽說大人及一家眷屬都歸心於清凈的行業（指唸佛），這是人間第一稀有的事情。』專心持唸佛號有什麼難的呢？而人們卻自己產生懷疑和阻礙，大概是這些大富貴是上天不肯輕易給予人的。又必須堅定地行善法，以利益和救濟眾生，忍耐，破除人我、慳貪等執著，這些都是成聖成佛的關鍵，也是對今日錙銖必較的人的良藥。先生在夢中唯一以勤行方便、憐憫一切來叮嚀告誡。讀了這本書而不慨然反省，難道是人之常情嗎？恰逢周章甫先生指示唸佛的路徑，袁子合（袁了凡）的論述已經詳盡地闡述了這一點，並授予記錄夢境的方法，以緩解合論的疲倦。我於是得以取閱此書，而我的弟弟甡（人名）和侄子佑（人名）在病中聽到這些說法，都生起了信念，於是付梓重印，用以互相勸勉。因此告知于智慧長者，如果認為我是在寒冷時獻上溫暖的東西，實在慚愧，實在慚愧。
香光子（推測為作者的法號或別號）爲了避開喧囂，在山寺中修習凈土法門。有一位禪師，闊步高視地經過，看到案上有石頭居士（王敏政，號石頭居士）新撰寫的《凈土合論》，還沒讀完，就高聲說：『如果談論這個法門……』
【English Translation】 English version: Rethinking this life, taking the Pure Land as the goal, I earnestly request you to be my guide, to realize the state of non-birth as soon as possible, and to prolong the Buddha's wisdom life forever. All loyal ministers, filial sons, righteous husbands, virtuous women, and even tiny insects, are companions in the Land of Ultimate Bliss. All Chan meditation, mantra recitation, precept holding, merit cultivation, and engaging in various affairs such as production and life, are resources for rebirth in the Pure Land. All encouraging others to recite the Buddha's name once, quietly reading for a moment, expounding the Dharma with one word, and circulating the scriptures in one place, are matters of immeasurable merit and lifespan. These principles are true and not false, not illusory. Buddhas and sentient beings are equal, and rebirth in the Pure Land is neither easy nor difficult. The Pure Land is right before my eyes, and the great vow of rebirth is in the present moment. Alas! What more can be added?
In the year of Jiangwu, the month of Dayuanchen, on the Mid-Autumn Festival, the Bodhisattva precept disciple, Zhou Zhikui (personal name) from Min, respectfully writes with his head bowed.
The owner of the Pillow River Pavilion, Gan Eryi (personal name), respectfully notes.
The Yuan family yearns for the Pure Land, recording dreams to verify its reality. I read the collection of Mr. Zhonglang (Yuan Hongdao, courtesy name Zhonglang), and whenever I read the family report, I would put my palms together and praise it. The book says: 'I heard that the adults and all family members have devoted themselves to pure karma (referring to reciting the Buddha's name), which is the first rare thing in the world.' What is so difficult about single-mindedly reciting the Buddha's name? But people themselves generate doubts and obstacles, probably because these great riches are not easily given to people by Heaven. One must also firmly practice good deeds to benefit and save sentient beings, endure, break through attachments to self and others, stinginess, etc., which are the key to becoming a saint and a Buddha, and also a good medicine for those who are meticulous about every penny today. The only thing Mr. Yuan exhorted in his dream was to diligently practice skillful means and have compassion for all. Is it human nature not to reflect with emotion after reading this book? Coincidentally, Mr. Zhou Zhangfu pointed out the path of reciting the Buddha's name, and Mr. Yuan Zihe's (Yuan Liaofan) discussion has fully elaborated on this point, and he taught the method of recording dreams to relieve the fatigue of the combined discussion. So I was able to read this book, and my younger brother Shen (personal name) and nephew You (personal name) heard these words while they were ill, and they all developed faith, so they reprinted it to encourage each other. Therefore, I inform the wise elders, if you think that I am offering warmth in the cold, I am really ashamed, really ashamed.
Xiangguangzi (presumably the author's Dharma name or alias), in order to avoid the hustle and bustle, practiced the Pure Land Dharma in a mountain temple. A Chan master, striding and looking high, passed by and saw Mr. Shitou's (Wang Minzheng, alias Shitou Jushi) newly written 'Pure Land Combined Treatise' on the table. Before he finished reading it, he said loudly: 'If we talk about this Dharma gate...'
原用接引中下之根何者中下根人智慧輕微業力深量以憶佛唸佛獲生凈土如頑石附舟可以到岸誠宜唸佛至於吾輩洞了本源此心即是佛更於何處覓佛此心即是土更於何處見土于實際理中覓生佛去來生死三世之相無一毛頭可得才說成佛已是剩語何得更有分凈分穢舍此生彼之事若於此處悟得是自在閑人即淫怒癡皆是阿彌平等道場如如不動何乃舍卻己佛拜彼金銅且謂悟與未悟皆宜修習無事生事吾所不曉香光子聞而太息曰若汝所言止圖口角圓滑不知一舉足將墜於火坑也生死無常轉盻即至如何熟記宗門見成相似之語以為究竟都云我已成佛不必唸佛若約理而言世間一𤼭一虱皆具有如來清凈覺體無二無別乃至諸佛成等正覺證大涅槃本體未嘗增得一分眾生墮三塗趨生死海本體未嘗減卻一分如如之體常自不動生死涅槃等是妄見亦無如來亦無眾生於此證入亦無能證之人亦無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著至方進修法門于無修證中修證於無等級中等級千差萬別雖位至等覺尚不知如來舉足下足之處從上祖師所以呵佛斥教一切皆遮者止因人心執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說頓說漸說因說果千經萬論無不通曉及問渠本命元辰便將經論見成語言抵對除卻見成語言依舊茫然無措所謂數他家
【現代漢語翻譯】 現代漢語譯本： 原問：接引中下根器的人，哪些是中下根器的人？他們智慧淺薄，業力深重，憑藉憶佛唸佛而得以往生凈土，就像頑石附著在船上可以到達岸邊。這確實適合唸佛。 至於我們這些洞徹本源的人，此心就是佛，還要到哪裡去尋找佛呢？此心就是凈土，還要到哪裡去尋找凈土呢？在實際理體中尋找生佛的來去，生死三世的相狀，連一根毫毛都找不到。才說成佛，已經是多餘的話了，怎麼還會有分凈分穢，舍此生彼的事情呢？如果在這裡領悟了，就是自在閑人，即使是淫慾、嗔怒、愚癡，也都是阿彌陀佛平等的道場，如如不動。為什麼捨棄自己的佛，去拜那金銅佛像呢？ 並且說，悟與未悟都應該修習，這是無事生事，我實在不明白。 香光子聽了，嘆息道：『如果像你所說，只圖口舌圓滑，不知道一舉足就要墜入火坑啊！生死無常，轉眼就到，怎麼能熟記宗門現成的相似之語，就以為是究竟呢？都說我已經成佛，不必唸佛。如果從理上來說，世間一隻蚊子、一隻虱子，都具有如來清凈覺體，沒有二樣分別。乃至諸佛成就等正覺，證得大涅槃，本體未曾增加一分；眾生墮入三惡道，趨向生死苦海，本體未曾減少一分。如如之體，常自不動。生死涅槃等都是虛妄的見解，既沒有如來，也沒有眾生。於此證入，既沒有能證之人，也沒有所證之法。泯滅心量，超越情識，大地沒有一寸土地，『佛』這個字要安放在哪裡呢？ 至於方便進修法門，于無修證中修證，于無等級中分等級，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。從上代祖師所以呵斥佛，呵斥教法，一切遮止，只因爲人心執著于教相，隨順言語而生出理解，不領悟言語之外的本體，漫然執著于語中的方便。一向說心說性，說空說幻，說頓說漸，說因說果，千經萬論無不通曉，及至問他本命元辰，便將經論現成的語言來抵擋應對，除卻現成的語言，依舊茫然無措，這就是所謂的數他家珍。』
【English Translation】 English version: Original question: To receive those of middle and lower capacities, who are these people of middle and lower capacities? Their wisdom is shallow, and their karmic force is deep. They rely on mindfulness of the Buddha to be reborn in the Pure Land, just like a stubborn rock attached to a boat can reach the shore. This is indeed suitable for reciting the Buddha's name. As for those of us who have thoroughly understood the original source, this mind is the Buddha. Where else should we seek the Buddha? This mind is the Pure Land. Where else should we seek the Pure Land? Seeking the coming and going of sentient beings and Buddhas in the actual principle, the appearances of the three periods of time of birth, death, and existence, not even a single hair can be found. Just saying 'becoming a Buddha' is already superfluous. How can there be dividing pure from impure, abandoning this life for that life? If one understands this, one is a free and unconstrained person. Even lust, anger, and ignorance are all equal Bodhimanda (place of enlightenment) of Amitabha Buddha, unmoving like reality. Why abandon one's own Buddha to worship that golden bronze Buddha statue? Furthermore, saying that both enlightened and unenlightened should practice is creating something out of nothing. I really don't understand. Xiangguangzi (a person's name) listened and sighed, 'If it's as you say, only seeking smooth talk, not knowing that one step will lead to falling into the fire pit! Birth and death are impermanent, arriving in the blink of an eye. How can one memorize the ready-made similar words of the Zen school and think it is the ultimate? All say, 'I have already become a Buddha, no need to recite the Buddha's name.' If speaking from the principle, even a mosquito or a louse in the world possesses the Tathagata's (another name of Buddha) pure awareness, without any difference. Even when all Buddhas achieve perfect enlightenment and attain great Nirvana (the state of enlightenment), the essence has not increased by a fraction. When sentient beings fall into the three evil realms and head towards the sea of birth and death, the essence has not decreased by a fraction. The nature of suchness is always unmoving. Birth, death, and Nirvana are all false views. There is neither Tathagata nor sentient beings. Entering into this realization, there is neither a person who can realize nor a Dharma (teachings) that can be realized. Annihilating the mind's capacity, transcending emotions and existence, there is not an inch of land on the earth. Where should the word 'Buddha' be placed? As for expediently advancing in the practice methods, practicing in non-cultivation and non-realization, differentiating levels in non-levels, there are thousands of differences. Even those who have reached the position of Equal Enlightenment Bodhisattva (a high level of bodhisattva) still do not know where the Tathagata places his feet when lifting and lowering them. The reason why the ancestral teachers of the past scolded the Buddha and scolded the teachings, and prohibited everything, was only because people's minds are attached to the characteristics of the teachings, and they give rise to understanding according to the words, not understanding the essence beyond the words, and carelessly clinging to the expedient means within the words. Always talking about mind and nature, talking about emptiness and illusion, talking about sudden and gradual, talking about cause and effect, they understand all the thousands of scriptures and ten thousands of treatises, but when asked about their original destiny, they use the ready-made language of the scriptures and treatises to resist and respond. Removing the ready-made language, they are still at a loss, which is what is called 'counting the treasures of another's house.'
寶己無分文其或有真實修行之人不見佛性辛苦行持如盲無導止獲人天之果不生如來之家於是諸祖知其流弊遂用毒手刬其語言塞其解路拶其情識令其苦蔘密究逆生滅流生滅情盡取捨念空始識得親生父母歷劫寶藏卻來看經看教一一如道家中事然後如說進修以佛知見凈治余習拜空花之如來修水月之梵行登陽𦦨之階級度谷響之眾生不取寂證是謂佛種正如杲日當空行大王路不同長夜趨走攀荊墮棘豈謂一悟之後即同極果如供奉問岑大蟲果上涅槃天下善知識證否岑曰未證奉曰何以未證岑曰功未齊于諸聖奉曰若爾何得名為善知識岑曰明見佛性亦得名為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教渠修行趣向若論諸祖師為人之處壁立萬仞大火聚中觸之即爛刀槍林里動著便燒未曾開口已隔千里萬里至機緣之外平實商量未嘗盡絕階級盡遮修行傳燈錄中分明詳悉大慧中峰言教尤為緊切血誠勸勉惟恐空解著人墮落魔事何曾言一悟之後不假修行頓同兩足之尊盡滿涅槃之果後世不識教意不達祖機乃取喝佛罵祖破膽險句以為行持昔之人為經論所障猶是雜食米麥不能運化后之人飽記禪宗語句排因撥果越分過頭是日取大
【現代漢語翻譯】 現代漢語譯本 自身一無所有，或許有真正修行的人，卻因不見佛性而辛苦修行，如同盲人沒有嚮導，最終只能獲得人天福報，而不能生在如來之家。因此，歷代祖師深知這種流弊，於是用非常手段，封堵他們的言語，阻塞他們的理解之路，逼迫他們勘破情識，令他們苦苦蔘究，逆轉生死之流，使生滅之情消盡，取捨之念空無，才能認識到自己的本來面目，尋回歷劫以來的寶藏。然後再來看經書教義，就會發現一切都符合道家的規律。然後按照佛的知見來凈化殘餘的習氣，如同禮拜虛幻的如來，修習水中月般的梵行，登上陽焰的階梯，度化山谷迴響般的眾生，不求證入寂滅。這才是佛種。正如太陽當空照耀，行走在大王路上，不同於在漫漫長夜中摸索，攀爬荊棘而墜落。難道說一悟之後，就等同於最終的佛果了嗎？ 如同供奉問岑大蟲：『果上的涅槃，天下的善知識證得了沒有？』岑說：『沒有證得。』供奉說：『為什麼沒有證得？』岑說：『功行還沒有與諸聖齊等。』供奉說：『如果這樣，怎麼能稱為善知識？』岑說：『明見佛性，也可以稱為善知識。』弘辨禪師說：『頓悟自性，與佛相同。然而還有無始以來的染污習氣，所以需要藉助對治，使之順應自性而起作用，就像人吃飯，不是一口就能吃飽的。』溈山說：『最初從因緣頓悟自性之理，仍然有無始曠劫的習氣未能完全清除，必須教他清除現行的業識，這就是修行。』不可另外有法教他修行趣向。如果論及諸祖師為人處世的手段，就像壁立萬仞，大火聚中，觸之即爛，刀槍林里，動著便燒。未曾開口，已經相隔千里萬里。至於機緣之外，平實商量，未嘗完全斷絕階級，完全遮蔽修行。《傳燈錄》中分明詳細地記載著。大慧、中峰的言教尤其緊切，以至誠之心勸勉，惟恐空解之人墮落魔事。何曾說過一悟之後，就不需要修行，就能頓同兩足之尊，圓滿涅槃之果？後世之人不識教義，不通達祖師的機鋒，於是拿喝佛罵祖、破膽的險峻語句作為修行。過去的人被經論所障礙，還像是雜食米麥，不能運化；後世的人飽記禪宗語句，排斥因果，越分過頭，這是日取大禍。
【English Translation】 English version Having no possessions, those who genuinely practice but do not see their Buddha-nature toil in vain, like the blind without a guide, ultimately attaining only the fruits of humans and devas, failing to be born into the family of the Tathagata (another name for Buddha, meaning 'Thus Gone One'). Therefore, the ancestral teachers, aware of this flaw, employed drastic measures, blocking their speech, obstructing their path to understanding, and forcing them to break through their emotional consciousness, compelling them to diligently investigate, reverse the flow of birth and death, extinguish the emotions of arising and ceasing, and empty the thoughts of taking and discarding, only then can they recognize their true nature and recover the treasures accumulated over countless kalpas (an immense period of time). Then, when they revisit the scriptures and teachings, they will find that everything aligns with the principles of the Tao. They then purify remaining habits with the knowledge and vision of the Buddha, like bowing to an illusory Tathagata, cultivating the conduct of Brahma (the creator god in Hinduism) like the moon in water, ascending the steps of a mirage, and liberating beings like echoes in a valley, without seeking to attain quiescent extinction. This is what is meant by the seed of Buddhahood. Just as the sun shines brightly in the sky, walking on the great king's road, unlike groping in the long night, climbing thorns and falling. Can it be said that after one enlightenment, it is equivalent to the ultimate fruit of Buddhahood? It is like when a devotee asked Cen Dachong: 'Have the good teachers of the world attained Nirvana (liberation from suffering) on the fruit?' Cen said: 'They have not attained it.' The devotee said: 'Why have they not attained it?' Cen said: 'Their merits and practices have not yet equaled those of the sages.' The devotee said: 'If that is the case, how can they be called good teachers?' Cen said: 'Clearly seeing the Buddha-nature can also be called a good teacher.' Chan Master Hongbian said: 'Sudden enlightenment of one's own nature is the same as the Buddha. However, there are beginningless defiled habits, so it is necessary to use antidotes to make them conform to one's nature and function, just like eating a meal, one cannot be full with one bite.' Weishan said: 'Initially, from the conditions of sudden enlightenment of the principle of one's own nature, there are still beginningless kalpas of habits that have not been completely eliminated, it is necessary to teach them to eliminate the current karmic consciousness, this is practice.' There is no other way to teach them to practice and aspire. If we talk about the methods of the ancestral teachers in dealing with people, it is like a wall standing ten thousand feet high, in a great fire, touching it will rot, in a forest of knives and guns, moving it will burn. Before opening one's mouth, one is already thousands of miles away. As for outside of opportunity, discussing plainly, one has never completely cut off the steps, completely obscured practice. The Transmission of the Lamp records this clearly and in detail. The teachings of Dahui and Zhongfeng are especially urgent, exhorting with sincerity, fearing that those who understand emptiness will fall into demonic affairs. When have they ever said that after one enlightenment, one does not need to practice, and can suddenly become the two-footed honored one (a title for the Buddha), fulfilling the fruit of Nirvana? Later generations do not understand the teachings, do not understand the ancestral teachers' opportunities, so they take the dangerous words of scolding the Buddha and frightening the ancestors as practice. People of the past were obstructed by scriptures and treatises, still like eating mixed rice and wheat, unable to digest it; people of later generations are full of Zen sayings, rejecting cause and effect, overstepping their bounds, this is taking great disaster daily.
黃巴豆以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自云無佛可成無行可修見人唸佛則曰自性是佛見人修凈土則曰即心是凈言參禪則尊之九天之上言唸佛則蹂之九地之下全不思參禪唸佛總之爲了生死同是出苦海之橋樑越界有之寶筏事同一家何勝何劣參門之中所悟亦有淺深念佛之眾所修亦有高下如何執定參者即是上根念者便為中下自達摩西來立此宗門已云二百年後明道者多行道者少說理者多通理者少今傳燈錄中如麻似粟同云入悟其實迥別至如般若緣深靈根夙檀伽陵破卵香象截流或見根宗于片言或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彼塵情究此大事不怙小解惟求實知臥薪嚐膽飲冰吞檗如此三十年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何況非法若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競競業業如護頭目直至煙銷灰滅自然一念不生業不能系生死之際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之鼻祖也得大智慧具大辯才住持佛法故世尊數百年前于楞伽會上遙為授記然亦不過曰證初歡喜地往生安樂國而已而觀經中上品上生生於彼間一剎那頃亦證初地今宗門諸大祖師縱使見離蓋纏語出窩臼豈能即過龍樹龍
樹已悟無生無相之義已具不墮階級之見而生於安養與上品上生所證之果正等則禪門諸人所證豈能獨過良以上品上生解第一義還同禪門之悟深信因果還同禪門之修止是念佛往生別耳然吾以為禪門悟修之士既不能取無餘涅槃同於如來又不肯取有餘涅槃同於二乘必入普賢行愿之海若不捨一身受一身濟度眾生則當從一剎至一剎供養諸佛既見諸佛還同往生究竟與上品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早智不入微道難勝習一念不盡即是生死之根業風所牽復入胞胎如五祖戒出為東坡青草堂再作魯公隔陰之後隨緣流轉道有消而無長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之眾已天地不足喻其否泰矣況後世宗風日衰人之根器亦日以劣發心既多不真功夫又不純一偶于佛祖機鋒知識語言或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即不可得亦不可得處將古人語句和會無不相似既得此相似之解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而取慳謂忍本空也反聽隨而置忍言戒則曰本無持犯何必重持輕犯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
觀習定皆屬有為之跡何獨貪名求利偏合無為之道愛憎譭譽之火才觸之而即高生老病死之風微吹之而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穢言為解粘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軌跡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已乃晏然或至經年不拜一佛經年不禮一懺經年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專逞聦明惟尋見解才有所知即為一超直入更復何事輕狂傲慢貢高恣唯口無擇言身無擇行父既報仇子遂行劫寫烏成馬展轉差謬不念世間情慾無涯堤之尚溢如何日以圓滑之語大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途刀山劍樹報其前因披毛戴角酬還宿債莫云我是悟達之人業不能系夫謂業不能系非謂有而不有正以無而自無生既隨境即動死安得不隨業受生眼前一念嗔相即是怪蟒之形眼前一念貪相即是餓鬼之種無形之因念甚小有形之果報甚大一念之微識田持之歷千萬劫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智慧終不能消況今無明煩惱熾然不斷欲以相似見解消其惡業冀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我已悟
【現代漢語翻譯】 現代漢語譯本： 觀察和修習禪定都屬於有為的範疇，為何唯獨貪圖名利就符合無為的道理呢？愛憎、詆譭和讚譽的火焰，稍微觸碰就會高漲；生老病死的風，輕輕吹拂就會搖動。爭人爭我，說是說非，甚至把火的性質當作氣魄，把傲慢當作擔當，把欺騙當作機巧，把謊言當作方便，把放縱當作遊戲，把污穢的言語當作解脫的手段。讚歎那些破壞戒律、沒有操行的人，侮辱那些遵守規矩、按部就班的人，偏偏要顯示自己理解的道路，所以窮盡玄妙的道理也無法追蹤到他們的軌跡，完全剷除了修行之門，所以放縱心意，不再有任何規矩。口中說著往生是小乘佛法，讓人去修習，自己卻安然不動，甚至一年不拜一佛，一年不禮一懺，一年不轉一經，反而去看世間那些不必要的書籍，做修行人不應該做的事情，使得後生小子專門賣弄聰明，只尋求見解，稍微有所知就以為自己一超直入，更沒有什麼事情可做了。輕狂傲慢，貢高自大，隨意說話，口無遮攔，行為放縱，不加選擇。父親既然報了仇，兒子就去搶劫，寫烏鴉寫成了馬，輾轉之間差錯謬誤。不念及世間的情慾沒有邊際，堤壩尚且會決堤，如何能每天用圓滑的言語，大肆破壞因果之門，決開堤防，引導他們必然流逝，自己耽誤自己，耽誤別人，怎麼能免於沉淪墜落呢？如果不是被魔所迷惑，必定會永遠陷於三途，刀山劍樹，報應他們前世的因果，披毛戴角，償還過去的債務。不要說『我是悟達之人，業力不能束縛我』。所謂業力不能束縛，不是說有而不存在，而是因為無而自己消失。生既然隨著外境而動，死又怎麼能不隨著業力而受生呢？眼前一念嗔恨的相，就是怪蟒的形狀；眼前一念貪婪的相，就是餓鬼的種子。無形的因念非常小，有形的果報卻非常大。一念的微小，識田會保持它，經歷千萬劫也不會遺失。比如一個比丘，因為智慧的緣故，身上有光明；因為妄語的緣故，口中流出蛆蟲。一句話的微小，得到如此惡果，即使有智慧也終究不能消除，更何況現在無明煩惱熾盛不斷，想要用相似的見解來消除他們的惡業，希望脫離三塗，沒有這樣的道理。如果這些人不把得到的一點點當作滿足，常常按照佛所說的去修行，最終不會自己說『我已經開悟了』。
【English Translation】 English version: Observing and practicing Samadhi (concentration) both belong to the realm of conditioned phenomena, so why is it that only greed for fame and profit aligns with the path of non-action (Wuwei)? The flames of love and hate, slander and praise, rise high with the slightest touch; the winds of birth, old age, sickness, and death stir with the gentlest breeze. People compete with each other, arguing about right and wrong, even taking the nature of fire as their spirit, arrogance as their responsibility, deception as their skill, lies as their convenience, indulgence as their game, and foul language as a means of detachment. They praise those who break the precepts and have no conduct, and insult those who follow the rules and proceed step by step, insisting on displaying their own understanding of the path. Therefore, they exhaust the profound and subtle principles without being able to trace their origins, completely eradicating the gate of practice. Therefore, they indulge their minds, no longer adhering to any rules. They speak of rebirth in the Pure Land as a Hinayana (small vehicle) teaching, instructing others to practice it, while they themselves remain unmoved, not bowing to a Buddha for a year, not performing a repentance ceremony for a year, not reciting a sutra for a year. Instead, they read worldly books that are unnecessary, and do things that practitioners should not do, causing young people to show off their cleverness, seeking only intellectual understanding. As soon as they gain some knowledge, they think they have achieved instant enlightenment, and there is nothing more to do. They are frivolous, arrogant, and conceited, speaking recklessly, without restraint, and acting indulgently, without choice. Since the father has taken revenge, the son goes to rob, writing crows as horses, making mistakes and errors in transmission. They do not consider that worldly desires are boundless, and even dams can overflow. How can they daily use smooth words to greatly destroy the gate of cause and effect, breaking down the defenses and guiding them to inevitable ruin, deceiving themselves and deceiving others, how can they avoid sinking and falling? If they are not possessed by demons, they will surely be trapped in the three evil realms forever, the mountain of knives and the tree of swords, repaying their past causes, wearing fur and horns, repaying their past debts. Do not say, 'I am an enlightened person, and karma cannot bind me.' The so-called karma cannot bind, does not mean that it exists and does not exist, but because it is non-existent, it disappears by itself. Since birth moves with external circumstances, how can death not be reborn according to karma? The appearance of anger in the present moment is the shape of a monstrous python; the appearance of greed in the present moment is the seed of a hungry ghost. The formless cause is very small, but the formed result is very great. A small thought, the Alaya consciousness (storehouse consciousness) holds it, and it will not be lost for millions of kalpas (eons). For example, a Bhikshu (monk), because of wisdom, has light on his body; because of false speech, maggots flow from his mouth. The smallness of a word brings such evil consequences, and even with wisdom, it cannot be eliminated. How much more so now that ignorance and afflictions are rampant and unceasing, wanting to use similar views to eliminate their evil karma, hoping to escape the three evil realms, there is no such reason. If these people do not take what they have gained as sufficient, and always practice according to what the Buddha said, they will not ultimately say, 'I have already attained enlightenment.'
了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進方當踞上品之蓮臺坐空中之寶閣朝飯香積久游滿月回視胎生之品彳亍寶地不聞法語不見法身象馬難群雞鳳非類何況人天小果甕中蚊虻者哉而乃空腹高心著空破有卒以偏執之妄解攖非常之果報不與阿彌作子卻為閻羅之因不與凈眾為朋卻與阿旁為伍棄寶林而行劍樹舍梵音而聽叫號究其所受尚不能與世間無知無見之人行少善事作少功德生於人天者等毫髮有差天地縣隔可不哀歟然則宗門中人上之未必能超于上品上生而下之已墮三塗故知此道險難未易行遊成則為佛敗則為魔王虜分于彈指卿烹別於絲毫苦樂之分宜早擇矣況今代悟門一脈不絕如線禪門之中寂寥無人止有二三在家居士路途端直可以流通此法然既為居士不同沙門釋子猶有戒律縛身方置身大火之中浸心煩惱之海雖于營幹世事內依稀得一入門而道力甚淺業力甚深即極粗莫如淫殺之業猶不能折身不行何況其細生死之間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如白樂天蘇子瞻等皆列于傳燈便謂一切無礙不知從上諸人雖具正見若謂其從此不受分段業不能系吾未敢許方當長夜受報未有了期故知唸佛一門于居士尤為吃緊業力雖重仰借佛力免於沉
【現代漢語翻譯】 現代漢語譯本： 一旦了悟『即心是佛』的道理，怎麼還能像中下根器的人那樣唸佛求生呢？真正了達『生本無生』的道理，不妨礙懇切地求生凈土。『即心是土』，極樂蓮邦不在心外。不廢棄禮拜，不捨棄唸誦。智慧和修行像車子的兩個輪子一樣並駕齊驅，這樣才能穩坐上品蓮臺，安住在空中的寶閣。早上在香積佛國吃飯，長久地在滿月佛國遊玩。回頭看看那些胎生化生的凡夫，在寶地上徘徊，聽不到佛法，見不到法身。他們就像象和馬混在雞群和鳳凰群里一樣格格不入，更何況是人天小果，如同甕中的蚊子一樣渺小呢？ 然而，有些人空腹高心，執著于空，否定有，最終以片面錯誤的理解，招惹非常可怕的果報。不與阿彌陀佛結為父子，卻成為閻羅王的臣民；不與清凈的菩薩為友，卻與獄卒為伍。拋棄寶林道場而走向劍樹地獄，捨棄梵音佛樂而聽取淒厲的叫號。考察他們所受的果報，甚至還不如世間那些無知無見之人，做一點善事，修一點功德，從而轉生到人天善道。這之間的差別，如同天地一樣遙遠，難道不令人悲哀嗎？ 這樣看來，禪宗門人，往上說，未必能超越上品上生；往壞處說，已經墮入三惡道。所以說，這條道路非常危險艱難，不容易行走。成功了就成佛，失敗了就成為魔王的俘虜。苦樂的區分，就在彈指之間，天堂地獄的區別，就在毫釐之差。應該及早選擇啊！更何況當今時代，開悟的法脈像一根線一樣若有若無，禪宗之中寂寥無人，只有兩三個在家的居士，道路端正，可以流通佛法。然而，既然是居士，不同於出家的沙門釋子，仍然有戒律束縛身心，如同置身於大火之中，沉浸在煩惱的海洋里。雖然在經營世俗事務中，依稀能夠入門，但是道力非常淺薄，業力非常深重。即使是最粗重的淫殺之業，尚且不能斷除，更何況是細微的惡業呢？生死之間，怎麼能夠脫離輪迴呢？徒然看到豪奢的于頔（人名），奸惡的呂惠卿（人名）、夏竦（人名），躁進的張天覺（人名），風流艷冶的白樂天（白居易，人名）、蘇子瞻（蘇軾，人名）等人都被列入《傳燈錄》，就認為一切都沒有障礙，不知道從上以來的這些人，雖然具有正確的見解，如果說他們從此不再受分段生死之業的束縛，我不敢茍同。他們應當在漫長的黑夜中承受果報，沒有了結的期限。所以說，唸佛法門，對於居士來說尤其重要和迫切。業力雖然深重，仰仗阿彌陀佛的願力，可以免於沉淪。
【English Translation】 English version: Once you realize the principle of 'the mind itself is Buddha', how can you still be like those of middle or lower capacity, reciting the Buddha's name seeking rebirth? Truly understanding the principle of 'birth is fundamentally no-birth' does not hinder earnestly seeking rebirth in the Pure Land. 'The mind itself is the Pure Land'; the Land of Ultimate Bliss is not outside the mind. Do not abandon prostrations, do not give up recitations. Wisdom and practice advance side by side like the two wheels of a chariot. Only then can you securely sit on the lotus platform of the highest grade, dwell in the jeweled pavilion in the sky, eat in the Buddha Land of Fragrance in the morning, and wander in the Buddha Land of the Full Moon for a long time. Looking back at those born from the womb or by transformation, they wander in the jeweled land, unable to hear the Dharma, unable to see the Dharma body. They are as out of place as elephants and horses mixed with chickens and phoenixes, let alone the small fruits of humans and devas, as insignificant as mosquitoes in a jar. However, some people are arrogant despite their emptiness, clinging to emptiness and negating existence, ultimately inviting extremely terrible karmic consequences with their one-sided and erroneous understanding. They do not become children of Amitabha (Amitābha - The Buddha of Immeasurable Light), but instead become subjects of Yama (Yama - The Lord of Death); they do not befriend the pure bodhisattvas, but instead associate with the prison guards. They abandon the Bodhi forest and walk towards the sword tree hell, forsake the Brahma sounds and listen to the mournful cries. Examining the retribution they receive, it is even inferior to those ignorant and unseeing people in the world who do a little good and cultivate a little merit, thereby being reborn in the good realms of humans and devas. The difference between these is as vast as heaven and earth; is it not lamentable? Thus, it seems that Chan (Zen) practitioners, at best, may not surpass rebirth in the highest grade; at worst, they have already fallen into the three evil paths. Therefore, this path is very dangerous and difficult, not easy to walk. Success leads to Buddhahood, failure leads to becoming a captive of the demon king. The distinction between suffering and happiness is in the snap of a finger, the difference between heaven and hell is in a hair's breadth. You should choose early! Moreover, in this present age, the lineage of enlightenment is as faint as a thread, and there is no one in the Chan school. There are only two or three lay practitioners whose path is upright and who can propagate this Dharma. However, since they are lay practitioners, different from ordained monks and nuns, they are still bound by precepts, as if placed in a great fire, immersed in the ocean of afflictions. Although they can vaguely enter the gate while managing worldly affairs, their spiritual power is very shallow, and their karmic force is very deep. Even the grossest karma of lust and killing cannot be eradicated, let alone subtle evil karma? How can they escape from samsara (Saṃsāra - cycle of death and rebirth) between life and death? It is futile to see the extravagance of Yu Di (Yu Di - a person's name), the wickedness of Lü Huiqing (Lü Huiqing - a person's name), Xia Song (Xia Song - a person's name), the impetuosity of Zhang Tianjue (Zhang Tianjue - a person's name), and the romantic elegance of Bai Letian (Bai Letian/Bai Juyi - a person's name), Su Zizhan (Su Zizhan/Su Shi - a person's name), etc., all listed in the 'Transmission of the Lamp', and then think that everything is unobstructed. They do not know that although these people from above have correct views, I dare not agree if it is said that they will no longer be bound by the karma of segmented life and death. They should endure retribution in the long night, with no end in sight. Therefore, the practice of reciting the Buddha's name is especially important and urgent for lay practitioners. Although the karmic force is heavy, relying on the power of Amitabha's vows can avoid sinking.
淪如負債人藏於王宮不得抵償既生佛土生平所悟所解皆不唐捐生死催人出息難保早尋歸路免致忙亂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乎且借唸佛之警切可以提醒參禪之心借參門之洞徹可以金固凈土之信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之內洞有所入機鋒迅利語言圓轉尋常與人論及此事下筆千言不踏祖師語句直從胸臆流出活虎生龍無一死語遂亦自謂了悟無所事事雖世情減少不入塵勞然嘲風弄月登山玩水流連文酒之場沉酣騷雅之業懶慢疏狂未免縱意如前之病未能全脫所幸生死心切不長陷溺痛念見境生心觸途成滯浮解實情未能相勝悟不修行必墮魔境佛魔之分只在頃刻始約其偏空之見涉入普賢之海又思行門端的莫如唸佛而權引中下之疑未之盡破及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之所宣揚菩薩之所闡明諸大善知識之所發揮附以己意千波競起萬派橫流詰其匯歸皆同一源其論以不思議第一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持以六度萬行為助因以深信因果為入門此論甫成而同參發心持戒唸佛者遂得五人共欲流通以解宗教之惑香光識劣根微久為空見所醉縱情肆志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口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求案集作禮而去。
時萬曆庚子仲春之二十有三日也袁宗道伯修甫書于白蘇齋
No. 1165-D 西方合論引
荷葉庵石頭道人 袁宏道 撰述
夫滯相迷心有為過出著空破有莽蕩禍生達摩為救執相之者說罪福之皆虛永明為破狂慧之徒言萬善之總是滅火者水水過即有沉溺之災生物者日日盛翻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極謬引惟心同無為之外道執言皆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遙丘山叢垢凈樂何從至若楞伽傳自達磨悟修並重清規創始百丈乘戒兼行未聞一乘綱宗呵叱凈戒五燈嫡子貪戀世緣昔有道士夜行為鬼所著宛轉冢間有田父見之扶掖入舍湯沃乃醒道士臨別謂田夫曰羈客無以贈主人有辟鬼符二張愿以為謝聞者笑之今之學者貪嗔邪見熾然如火而欲為人解縛何其惑也餘十年學道墮此狂病後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
【現代漢語翻譯】 現代漢語譯本：一個形容枯槁、跛足的僧人經過，哭聲震天，令人不忍聽聞。醒來后我汗毛倒豎，於是也發心歸依凈土。後來讀到這部論著，以往的疑惑都像冰雪消融。所以今天我不怕費盡口舌，就像生病的丈夫知道醫生的重要，放蕩的浪子憐惜客人一樣，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，不要再遲疑了！於是這位禪人悲傷地哭泣，說：『如果不是遇到您，我幾乎要被空見耽誤一生了！您是我的再生父母啊！』懇求將文稿整理成集，行禮后離去。
時值萬曆庚子年仲春二十三日，袁宗道伯修寫于白蘇齋。
《西方合論引》
荷葉庵石頭道人 袁宏道 撰述
執著于表象而迷惑本心，是有為的過失；過分地追求空無而破除有，就會產生莽撞的禍患。達摩（Bodhidharma，禪宗始祖）爲了拯救執著于表象的人，說罪與福都是虛幻的。永明（Yongming，指永明延壽大師）爲了破除狂妄自慧的人，說萬善都是歸於寂滅。用水滅火，水過了頭就會有沉溺的災禍；生物靠太陽，太陽過於強烈反而會成為枯焦的根本。如來的教法也是這樣。五葉以來，單傳的禪宗非常興盛，到了今天，狂妄濫用達到了極點，錯誤地引用『惟心』，如同無為的外道，執著于言語，都趨向于追求五欲的魔城。不想想阿難（Ananda，佛陀十大弟子之一）沒有完全通達，頭陀（Dhutanga，指苦行僧）就排斥他；摩達（Moda，人名）稍微牽涉到結使（Kleshas，煩惱），尊者就呵斥他。像蟬翼一樣微薄的習氣，距離寶所（Ratnagarbha，指涅槃）就非常遙遠；像丘山一樣堆積的塵垢，又怎麼能到達凈樂（Sukhavati，極樂世界）呢？至於《楞伽經》（Lankavatara Sutra），是達摩傳下來的，悟和修並重；清規（Vinaya，戒律）創始於百丈（Baizhang，指百丈懷海禪師），禪定和戒律並行。沒聽說過一乘（Ekayana，佛教的唯一乘）的綱宗會呵斥清凈的戒律，五燈（Wudeng，指《五燈會元》）的嫡傳弟子會貪戀世俗的因緣。過去有個道士晚上走路被鬼附身，在墳墓間打轉，有個農夫看見了，扶他回家，用湯灌他才醒過來。道士臨別時對農夫說：『我這個寄居者沒有什麼可以贈送給主人，只有兩張辟鬼符，願意用來表示感謝。』聽到的人都嘲笑他。現在那些學佛的人，貪婪、嗔恨、邪見像火焰一樣熾盛，卻想要為人解除束縛，這是多麼的迷惑啊！我學道十年，也墮入了這種狂妄的毛病，後來因為觸動了機緣，稍微有所醒悟，於是就簡化塵世的勞務，歸心凈土，在禮拜誦經的空閑，拿龍樹（Nagarjuna，大乘佛教創始人之一）、天臺（Tiantai，天臺宗）、長者（Vimalakirti，維摩詰）、永明（Yongming，永明延壽）等人的論著，細心地閱讀，忽然
【English Translation】 English version: A gaunt, lame monk passed by, his weeping shaking the earth, almost unbearable to hear. Upon waking, the hairs on my body stood on end, and I resolved to take refuge in the Pure Land. Later, reading this treatise, my past doubts melted away like ice. Therefore, today I am not afraid to exhaust my words, just as a sick husband knows the importance of a doctor, and a prodigal son cherishes a guest. You should completely eradicate your old views, and humbly recite and study, and you will naturally have some understanding. Birth and death are major matters, do not delay any longer! Then this Chan (Zen) practitioner wept bitterly, saying, 'If I had not met you, I would have almost been deceived by emptiness for a lifetime! You are my reborn parents!' He earnestly requested that the manuscript be compiled, bowed, and departed.
It was the twenty-third day of the second month of the Gengzi year of the Wanli era, written by Yuan Zongdao Boxiu at Baisu Studio.
Introduction to the Western Convergence Treatise
Written by Yuan Hongdao, Stone Daoist of Lotus Leaf Hermitage
Clinging to appearances and deluding the mind is the fault of 'being'; excessively pursuing emptiness and destroying 'being' will lead to reckless disaster. Bodhidharma (達摩, the first patriarch of Zen Buddhism) spoke of the emptiness of both sin and merit to save those who cling to appearances. Yongming (永明, referring to Master Yongming Yanshou) spoke of the totality of good deeds leading to extinction to break the arrogance of the self-wise. Using water to extinguish fire, too much water will lead to the disaster of drowning; living beings rely on the sun, but too much sun will lead to the root of withering. The Tathagata's (如來, another name for Buddha) teachings are also like this. Since the Five Houses (五葉, referring to the five schools of Chan Buddhism), the single transmission of Chan has been very prosperous, but today, arrogance and abuse have reached an extreme, mistakenly quoting 'only mind' (惟心), like the non-active (無為) heretics, clinging to words, all tending towards the demonic city of pursuing the five desires. Not thinking that Ananda (阿難, one of the Buddha's ten great disciples) did not fully understand, so the ascetic (頭陀) rejected him; Moda (摩達, a person's name) was slightly involved in afflictions (結使), so the venerable one rebuked him. Habits as thin as cicada wings are very far from the treasure place (寶所, referring to Nirvana); dust and grime piled up like hills, how can one reach Pure Bliss (凈樂, referring to Sukhavati, the Pure Land)? As for the Lankavatara Sutra (楞伽經), it was transmitted by Bodhidharma, emphasizing both enlightenment and practice; the pure rules (清規) originated with Baizhang (百丈, referring to Zen Master Baizhang Huaihai), meditation and precepts practiced in parallel. I have never heard of the cardinal principles of the One Vehicle (一乘) rebuking pure precepts, or the direct descendants of the Five Lamps (五燈, referring to the 'Compendium of the Five Lamps') being greedy for worldly causes and conditions. In the past, a Daoist walked at night and was possessed by a ghost, wandering in the tombs. A farmer saw him, helped him home, and poured soup on him to wake him up. The Daoist said to the farmer before leaving, 'I, a lodger, have nothing to give to the host, only two talismans to ward off ghosts, which I am willing to use to express my gratitude.' Those who heard it laughed at him. Now those who study Buddhism, greed, hatred, and wrong views are as blazing as fire, yet they want to liberate others, how deluded is that! I studied the Dao for ten years and fell into this kind of arrogant sickness. Later, because I was touched by the opportunity, I had a slight awakening, so I simplified worldly affairs, returned my heart to the Pure Land, and in the spare time of worship and recitation, I took the treatises of Nagarjuna (龍樹, one of the founders of Mahayana Buddhism), Tiantai (天臺, the Tiantai school), the Elder (長者, Vimalakirti), Yongming (永明, Yongming Yanshou), etc., and read them carefully, and suddenly
爾疑豁既深信凈土復悟諸大菩薩差別之行如貧兒得伏藏中金喜不自釋會愚庵和尚與平倩居士謀余裒集西方諸論余乃述古德要語附以己見勒成一書命曰西方合論始於己亥十月二十三日成於十二月二十二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
No. 1165
西方合論標註 西方合論卷之一
第一剎土門
夫一真法界身土交參十佛剎海凈穢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約諸教略敘十門。一毗盧遮那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一切有情不可思議凈土
一毗盧遮那凈土者
即諸佛本報國土十蓮華藏世界海一一蓮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諸小剎圍繞倍倍增廣一一華藏世界皆滿虛空互相徹入凈穢總含重重無盡如法而論一草一木一毛一塵各各皆具此無盡法界佛及眾生無
【現代漢語翻譯】 現代漢語譯本：你（爾）的疑惑（疑）已經消解（豁），對凈土法門產生了深刻的信仰（深信），並且進一步領悟（復悟）了諸大菩薩行愿的差別（差別之行），就像貧窮的孩子得到埋藏的寶藏（伏藏）中的黃金一樣，喜悅之情難以自已（喜不自釋）。我（會愚庵和尚）與平倩居士商議，將西方凈土的各種論述彙集起來（裒集西方諸論），我於是闡述（述）古代大德的精要言論（要語），附加上自己的見解（己見），編纂成一本書，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。因為很少校閱（寡檢閱），所以有很多脫漏（脫漏），只是爲了方便初學者（初心），希望能夠得到有道之士的指正（就正有道）。我略微考察（稽）了以往的哲理（往哲），分為十個方面來敘述（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。
No. 1165
《西方合論標註》 《西方合論》卷之一
第一 剎土門
所謂（夫）一真法界中，佛的身土相互交融（身土交參），十方佛的剎土和大海（十佛剎海），清凈和污穢沒有區別（凈穢無別），只是因為眾生的業力（行業）不同，諸佛的化現（化現）也不同。或者權巧方便（權），或者真實不虛（實）；或者偏頗（偏），或者圓滿（圓）；或者暫時（暫），或者恒常（常）；或者漸進（漸），或者頓悟（頓）。就像一個月亮（一月）在千江之中顯現倒影（千江波波具涵凈月），又像一間屋子裡點亮萬盞燈（萬燈一室），每一盞燈的光芒（光光）都各自顯現完整的燈的道理（全燈理）。真如理體（理）只有一個（一諦），現象（相）卻有千差萬別（千差）。如果不是廣泛引用（廣引）佛經的文字（靈文），眾生又該如何取捨遵循（何所取則）呢？因此我依據（約）各種經典（諸教），簡略地敘述（略敘）十個方面：一、毗盧遮那佛凈土（毗盧遮那凈土）；二、唯心凈土（惟心凈土）；三、恒真凈土（恒真凈土）；四、變現凈土（變現凈土）；五、寄報凈土（寄報凈土）；六、分身凈土（分身凈土）；七、依他凈土（依他凈土）；八、諸方凈土（諸方凈土）；九、一心四種凈土（一心四種凈土）；十、攝受十方一切有情不可思議凈土（攝受十方一切有情不可思議凈土）。
一、毗盧遮那佛凈土（毗盧遮那凈土）是指：
就是諸佛的根本報身國土（本報國土），即十重蓮華藏世界海（十蓮華藏世界海）。每一個蓮華藏世界的最下層世界，都有十佛世界微塵數（十佛世界微塵數）那樣廣大的剎土，清凈莊嚴（清凈莊嚴）。每一個廣大的剎土，又有十佛世界微塵數（十佛世界微塵數）那樣多的小剎土圍繞，層層增廣（倍倍增廣）。每一個華藏世界都充滿虛空（滿虛空），互相滲透進入（互相徹入），清凈和污穢全部包含其中（凈穢總含），重重無盡。按照法理來說（如法而論），一草一木、一毛一塵，都各自具備（各各皆具）這無盡的法界，佛和眾生沒有區別（無）。
【English Translation】 English version: Your (Er) doubts (Yi) have been dispelled (Huo), and you have developed a deep faith (Shen Xin) in the Pure Land Dharma, and further realized (Fu Wu) the differences in the vows and practices (Chabie Zhi Xing) of the great Bodhisattvas, just like a poor child who obtains gold from a buried treasure (Fuzang), and the joy is beyond self-containment (Xi Bu Zi Shi). I (He Yu An Heshang) discussed with layman Ping Qian to collect various treatises on the Western Pure Land (Pouji Xifang Zhu Lun), so I elaborated (Shu) on the essential words (Yao Yu) of ancient virtuous ones, and added my own views (Ji Jian), and compiled a book called 'A Comprehensive Treatise on the Western Pure Land' (Xifang Helun). It began on the 23rd day of the tenth month of the year Ji Hai and was completed on the 22nd day of the twelfth month. Because there was little review (Gua Jian Yue), there were many omissions (Tuolou), but only to facilitate beginners (Chuxin), hoping to be corrected by those who have the Way (Jiu Zheng You Dao). I have slightly examined (Ji) the past philosophies (Wang Zhe) and described them in ten aspects (Fen Xu Shi Men): First, the Kṣetra (Buddha-field) Gate; second, the Pratītyasamutpāda (Dependent Origination) Gate; third, the Category Gate; fourth, the Doctrine Gate; fifth, the Truth Gate; sixth, the Conformity to Nature Gate; seventh, the Rebirth Gate; eighth, the Net of Views Gate; ninth, the Practice Gate; tenth, the Explanation of Differences Gate.
No. 1165
Annotations to 'A Comprehensive Treatise on the Western Pure Land', Volume 1
First, the Kṣetra (Buddha-field) Gate
In the One True Dharma Realm (Yi Zhen Fajie), the Buddha's body and land interpenetrate (Shen Tu Jiao Can), and the Buddha-fields and seas of the ten directions (Shi Fo Chahai), purity and defilement are not different (Jing Hui Wu Bie), only because the karmic forces (Hangye) of sentient beings are different, the manifestations (Huaxian) of the Buddhas are also different. Either expedient (Quan) or real (Shi); either biased (Pian) or complete (Yuan); either temporary (Zan) or constant (Chang); either gradual (Jian) or sudden (Dun). Just like one moon (Yi Yue) appearing as reflections in a thousand rivers (Qian Jiang Bobo Ju Han Jing Yue), and like ten thousand lamps lit in one room (Wan Deng Yi Shi), the light of each lamp (Guang Guang) manifests the complete principle of the lamp (Quan Deng Li). The principle of Suchness (Li) is only one (Yi Di), but the phenomena (Xiang) have thousands of differences (Qian Cha). If it were not for widely quoting (Guang Yin) the words of the scriptures (Ling Wen), how would sentient beings choose and follow (He Suo Qu Ze)? Therefore, I rely on (Yue) various scriptures (Zhu Jiao) to briefly describe (Lue Xu) ten aspects: First, the Pure Land of Vairocana Buddha (Piluzhena Jingtu); second, the Pure Land of Mind-Only (Weixin Jingtu); third, the Eternally True Pure Land (Hengzhen Jingtu); fourth, the Manifestation Pure Land (Bianxian Jingtu); fifth, the Entrusted Reward Pure Land (Jibao Jingtu); sixth, the Emanation Body Pure Land (Fenshen Jingtu); seventh, the Dependent Other Pure Land (Yita Jingtu); eighth, the Pure Lands of the Various Directions (Zhufang Jingtu); ninth, the Four Kinds of Pure Land of One Mind (Yixin Sizhong Jingtu); tenth, the Inconceivable Pure Land that Embraces All Sentient Beings in the Ten Directions (Sheshou Shifang Yiqie Youqing Bukesiyi Jingtu).
First, the Pure Land of Vairocana Buddha (Piluzhena Jingtu) refers to:
It is the fundamental reward body land (Benbao Guotu) of the Buddhas, that is, the ten layers of Lotus Treasury World Sea (Shi Lianhua Zang Shijie Hai). The lowest world in each Lotus Treasury World has as many vast lands as dust motes in ten Buddha-worlds (Shi Fo Shijie Weichenshu), pure and adorned (Qingjing Zhuangyan). Each vast land has as many small lands surrounding it as dust motes in ten Buddha-worlds (Shi Fo Shijie Weichenshu), increasing layer by layer (Beibei Zengguang). Each Lotus Treasury World is filled with empty space (Man Xukong), interpenetrating each other (Huxiang Cheru), with purity and defilement all contained within (Jinghui Zonghan), endlessly layered. According to the Dharma principle (Rufa Erlun), each blade of grass, each tree, each hair, each mote of dust, each possesses (Gege Jieju) this endless Dharma Realm, and there is no difference between Buddhas and sentient beings (Wu).
二無別或曰此(指華藏世界)是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漫漫長夜無見日期波波劫海無到岸期雖云地獄起妙覺之心佛果現泥犁之界其如眼前鐵床銅柱何哉辟之餓鬼渴死於海邊貧人數錢于金窟秪見其虛何名為實若非假之方便由權入實眾生豈有證毗盧之日也答曰若約諸佛化儀則可實相土中無此戲論夫毗盧遮那此云遍一切處遍一切處即無量壽表義豈有勝劣祇因如來為一分取相凡夫故說有阿彌陀在於西方亦如大云經中阿彌陀佛告一菩薩言有釋迦在於娑婆世界也夫當釋迦為主則釋迦遍一切而阿彌陀為所遍之一處當阿彌為主則阿彌遍一切而釋迦牟尼為所遍之一處如一人之身當自自時不妨為一切人之他當他他時不妨為一切人之自以是義故自他不成自他不成即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有不遍者毗盧之義不成。
二惟心凈土者
直下自證當體無心即是凈土如維摩經云寶積當知直心是菩薩凈土菩薩成佛時不謟眾生來生其國深心是菩薩凈土菩薩成佛時具足功德眾生來生其國大乘心是菩薩凈土菩薩成佛時大乘眾生來生其國經文繁多不能廣引大約謂欲得凈土當凈其心隨其心凈則佛土凈夫心
【現代漢語翻譯】 現代漢語譯本 二、無別或問：『這（指華藏世界）是眾生實報莊嚴，不同於權教將凈土推到他方，這才是實教。』或又問：『眾生雖具此實報，無奈真如本性無自證之能，漫漫長夜不見光明之日，茫茫劫海無有到達彼岸之時。縱然說地獄能生起妙覺之心，佛果顯現於泥犁（地獄）之界，又怎能擺脫眼前的鐵床銅柱之苦呢？』譬如餓鬼在海邊渴死，窮人在金窟里數錢，只見其虛幻，何談真實？若非藉助方便法門，由權教而入實教，眾生怎會有證得毗盧（毗盧遮那佛，意為遍一切處）之日呢？ 答：『若從諸佛的教化儀軌來說，可以這樣認為。但在實相土中，沒有這些戲論。』毗盧遮那（Vairocana），意為遍一切處，遍一切處即是無量壽（Amitayus）的表義，豈有勝劣之分？只因如來為一部分執著于表象的凡夫，才說有阿彌陀（Amitabha）在西方。也如《大云經》中所說，阿彌陀佛告訴一位菩薩說：『有釋迦（Sakyamuni）在娑婆世界。』當以釋迦為主時，則釋迦遍一切處，而阿彌陀為所遍之一處；當以阿彌陀為主時，則阿彌陀遍一切處，而釋迦牟尼為所遍之一處。猶如一人之身，當自己是自己時，不妨礙作為一切人的他者；當自己是他者時，不妨礙作為一切人的自己。因此，自他不成立，自他不成立即自己也遍一切處，他人也遍一切處，豈能一定執著於他方？所以，西方毗盧非自非他。為何如此？因為毗盧無所不遍。若說是權教、是方便，即有不遍之處，有不遍之處，毗盧的意義就不成立。
二、惟心凈土
當下自證，當體無心即是凈土。如《維摩詰經》所說：『寶積，當知直心是菩薩凈土，菩薩成佛時，不諂媚的眾生來生其國；深心是菩薩凈土，菩薩成佛時，具足功德的眾生來生其國；大乘心是菩薩凈土，菩薩成佛時，修大乘的眾生來生其國。』經文繁多，不能一一列舉。大意是說，想要得到凈土，應當清凈其心，隨著心清凈，則佛土清凈。心
【English Translation】 English version II. No Difference, or Question: 'This (referring to the Hua-yan World) is the Real Reward Adornment of sentient beings, different from the provisional teachings that push the Pure Land to other realms; this is the Real Teaching.' Or another question: 'Although sentient beings possess this Real Reward, unfortunately, the True Thusness nature has no self-realization ability. In the long, dark night, there is no sight of the day of light; in the vast ocean of kalpas, there is no time to reach the shore. Even if it is said that hell can give rise to the mind of wonderful enlightenment, and the Buddha-fruit appears in the realm of Naraka (hell), how can one escape the suffering of the iron bed and copper pillars before one's eyes?' It is like a hungry ghost dying of thirst by the sea, or a poor person counting money in a gold mine, only seeing its emptiness; how can it be called real? If not for relying on expedient means, entering reality from provisional teachings, how could sentient beings have the day of realizing Vairocana (meaning 'pervading everywhere')?' Answer: 'If speaking from the perspective of the Buddhas' teaching methods, it can be considered so. But in the realm of True Reality, there are no such frivolous debates.' Vairocana (Vairocana Buddha), meaning 'pervading everywhere,' and 'pervading everywhere' is the symbolic meaning of Amitayus (Infinite Life), so how can there be superior or inferior distinctions? It is only because the Tathagata speaks of Amitabha (Amitabha Buddha) being in the West for a portion of ordinary people who are attached to appearances. It is also as said in the Great Cloud Sutra, Amitabha Buddha told a Bodhisattva: 'There is Sakyamuni (Sakyamuni Buddha) in the Saha world.' When Sakyamuni is the main focus, then Sakyamuni pervades everywhere, and Amitabha is one of the places pervaded; when Amitabha is the main focus, then Amitabha pervades everywhere, and Sakyamuni is one of the places pervaded. It is like one person's body; when oneself is oneself, it does not hinder being the other of all people; when oneself is the other, it does not hinder being the self of all people. Therefore, self and other are not established; self and other are not established, which means oneself also pervades everywhere, and others also pervade everywhere. How can one be fixated on other realms? Therefore, the Western Vairocana is neither self nor other. Why is this so? Because Vairocana pervades everything. If it is said to be provisional teaching or expedient means, then there are places that are not pervaded; if there are places that are not pervaded, then the meaning of Vairocana is not established.'
II. The Mind-Only Pure Land
Directly self-realizing, the absence of mind in the present moment is the Pure Land. As the Vimalakirti Sutra says: 'Ratnakara, know that a straightforward mind is the Pure Land of a Bodhisattva; when a Bodhisattva becomes a Buddha, beings who are not deceitful are born in that country. A profound mind is the Pure Land of a Bodhisattva; when a Bodhisattva becomes a Buddha, beings who possess complete merit are born in that country. The Mahayana mind is the Pure Land of a Bodhisattva; when a Bodhisattva becomes a Buddha, beings who cultivate the Mahayana are born in that country.' There are many sutra passages, so I cannot quote them all. The general idea is that if you want to attain the Pure Land, you should purify your mind; as your mind is purified, the Buddha-land is purified. The mind
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此法門以為單接鈍根者由於心外見土故也夫念即是心念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中權教菩薩令知此土即穢恒凈諸眾信而未見夫穢性本寂俗相恒空本寂故菩薩居穢常寂恒空故菩薩入俗常空正顯凈義但以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之所呵墮善星之所墜以至生邅王難死為魔眷者往往而是嗟夫使盡大地皆菩薩則斯言誠為利益天下之菩薩少而凡夫多則斯言之利天下也少而害天下多矣。
四變現凈土者
如法華經三變凈土移諸人天置於他方維摩經世尊以足指按地即時三千大千世界若百千珍寶嚴飾此是如來暫令顯現亦是法爾然智如鹙子尚且如盲劣根眾生無緣復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
如摩醯首羅天(即色究竟天)如來於彼成等正覺此為實報凈土起信論云菩薩功德成滿於色究竟處示一切世間最高大身謂以一念相應慧無明頓盡名一切種智自然有不思議業能現十方利益眾生藏和
【現代漢語翻譯】 現代漢語譯本： 『是』指的就是心之土，『土』指的就是心之土，心清凈則國土清凈，這是自然而然的道理。這句話難道不是對西方凈土的最好註解嗎？很多執著于外在形式的人，輕視這個法門，認為只是用來接引愚鈍根性的人，這是因為他們在心外尋求凈土的緣故。要知道，唸佛就是念心，唸佛難道不是心凈嗎？心本來就包含著凈土，蓮花邦難道在心外嗎？所以說，從現象上來說並沒有錯謬，從唯心的角度來說，才能真正實現普度眾生。 三、恒真凈土： 指的就是靈山法會上所指的凈土，引導三乘（聲聞乘、緣覺乘、菩薩乘）中的權教菩薩，讓他們知道這個娑婆世界就是不清凈但又恒常清凈的。很多信眾相信但沒有見到。不清凈的本性本來就是寂靜的，世俗的表象恒常是空虛的。因為本性寂靜，所以菩薩身處不清凈的世界，卻能常保寂靜；因為世俗表象恒常空虛，所以菩薩進入世俗，卻能常保空虛。這正是彰顯了清凈的真義。只是因為眾生的執著像大海一樣難以清除，認識的繩索容易束縛人，說言語行為本來是空性的，就放縱自己的情感去造業；說行為沒有實體，就肆意地在黑暗中行走。這就會犯永嘉大師所呵斥的錯誤，墮入善星比丘的境地，以至於遭受種種災難，被魔所控制。唉！如果整個大地都是菩薩，那麼這種說法確實是對天下菩薩有利益的；但是菩薩少而凡夫多，那麼這種說法對天下的利益就少，而危害就多了。 四、變現凈土： 如《法華經》中，佛三次變現凈土，將人和天眾移到其他地方。《維摩經》中，世尊用腳趾按地，當時三千大千世界就像用百千種珍寶裝飾一樣。這是如來暫時顯現的，也是法爾如是的。然而像舍利弗這樣有智慧的人，尚且像盲人一樣，下劣根性的眾生就更沒有機會再見到了。而且將人和天眾安置在其他地方，完全沒有接引的因緣。神力暫時顯現，又怎麼能說是恒常的凈土呢？哪裡比得上安養凈土，經過無數劫都常住不壞，阿彌陀佛慈悲為父，即使是犯了十惡的人也不捨棄呢？國土的殊勝與否，自然可以知道。 五、寄報凈土： 如摩醯首羅天（Maheśvara，即色究竟天），如來在那裡成就正等正覺。這是實報莊嚴土。《起信論》說，菩薩的功德圓滿成就，在色究竟天示現一切世間最高大的身軀，意思是說，以一念相應的智慧，無明煩惱頓時斷盡，名為一切種智，自然有不可思議的業力，能顯現十方世界利益眾生。藏和
【English Translation】 English version: 'Is' refers to the mind's land, 'land' refers to the mind's land. When the mind is pure, the land is pure; this is the natural order. Isn't this the best annotation for the Western Pure Land? Many who are attached to external forms belittle this Dharma gate, thinking it is only for guiding those of dull roots, because they seek the Pure Land outside the mind. Know that reciting the Buddha is reciting the mind; isn't reciting the Buddha purifying the mind? The mind inherently contains the Pure Land; is the Lotus Land outside the mind? Therefore, speaking from the perspective of phenomena, there is no error; speaking from the perspective of mind-only, one can truly achieve universal salvation. Three, the Eternally True Pure Land: This refers to the Pure Land pointed to at the Vulture Peak Assembly, guiding the provisional teachings of Bodhisattvas in the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna) to understand that this Sahā world is both impure and eternally pure. Many believers believe but have not seen it. The nature of impurity is originally quiescent, and the appearance of the mundane is eternally empty. Because the nature is quiescent, Bodhisattvas dwell in the impure world but remain constantly quiescent; because the appearance of the mundane is eternally empty, Bodhisattvas enter the mundane but remain constantly empty. This precisely reveals the true meaning of purity. It is only because sentient beings' attachments are as difficult to clear as the ocean, and the ropes of understanding easily bind people, that they say speech and actions are originally empty, and then indulge their emotions to create karma; they say actions have no substance, and then recklessly walk in darkness. This will commit the errors rebuked by Yongjia Dashi (Yongjia Xuanjue), fall into the state of Shanxing Bhikshu (Sudatta), and suffer various disasters, being controlled by demons. Alas! If the entire earth were filled with Bodhisattvas, then this saying would indeed benefit all Bodhisattvas; but if there are few Bodhisattvas and many ordinary people, then this saying will benefit the world little and harm it much. Four, the Transformed Pure Land: As in the Lotus Sutra, the Buddha transforms the Pure Land three times, moving humans and devas to other places. In the Vimalakirti Sutra, the World Honored One presses the ground with his toe, and immediately the three thousand great thousand worlds are adorned as if with hundreds of thousands of treasures. This is a temporary manifestation by the Tathāgata, and it is also the natural order. However, even wise ones like Śāriputra are like the blind, and beings of inferior roots have even less chance to see it again. Moreover, placing humans and devas in other places completely lacks the conditions for guidance. A temporary manifestation of divine power, how can it be said to be an eternal Pure Land? How can it compare to the Pure Land of Sukhāvatī, which remains constant through countless kalpas, with Amitābha Buddha as a compassionate father, who does not abandon even those who have committed the ten evils? The superiority or inferiority of the lands can naturally be known. Five, the Dependent Reward Pure Land: Such as Maheśvara Heaven (the Akanistha Heaven), where the Tathāgata attains perfect enlightenment. This is the Land of Actual Reward. The Awakening of Faith says that the Bodhisattva's merits are fully accomplished, and in the Akanistha Heaven, he manifests the highest and largest body in all the worlds, meaning that with the wisdom corresponding to a single thought, ignorance and afflictions are instantly exhausted, which is called all-knowing wisdom. Naturally, there is inconceivable karmic power that can manifest in the ten directions to benefit sentient beings. Zang He
尚云何故受用報身在此天者以寄報十王顯別十地(各地寄身不同)第十地寄當此天王即于彼身(指色究竟指第十地)示成菩提然彼天雖云無漏未若蓮邦直出三界何以故在色究竟故。
六分身凈土者
如涅槃經佛答高貴德王云善男子西方去此娑婆世界度三十二恒河沙佛土有世界名曰無勝猶如西方極樂世界我于彼土出現於世為化眾生故於此世界現轉法輪又央崛經佛謂央崛曰我住無生際而汝不覺知央崛云若住無生際何以生於此土佛云東方有佛汝往問之央崛往問彼佛答言釋迦者即是我身大意謂彼凈土是佛實報此是分身雖彰一佛之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
如梵網經云我今盧舍那方坐蓮華臺周匝千花上覆現千釋迦一花百億國一國一釋迦等者以初地化百佛剎則有百葉之花二地化千佛剎故花有千葉若至三地應見萬葉四地億葉次第倍增為是依他受用身份示報境入地乃見非如蓮池會上十念眾生頓見凈佛國土故。
八諸方凈土者
如東方藥師佛南方日月燈佛上方香積佛佛佛各有凈土諸經所述不可具載皆是諸佛實報莊嚴經中或有以佛神力暫令顯現或諸大菩薩詣彼供養緣彼佛未言攝生故諸眾生亦無緣生彼即如妙喜世界釋迦雖記有往生者未聞無動有普引之言且其
【現代漢語翻譯】 現代漢語譯本： 那麼，為什麼說受用報身（Sambhogakaya）在此色究竟天（Akanistha Heaven）呢？這是爲了寄託報身，以十王（Ten Kings）來彰顯十地（Ten Bhumis）的差別（各地寄託的報身不同）。第十地（Tenth Bhumi）寄託於此色究竟天王，即在此身（指色究竟天，指第十地）示現成佛。然而，此天雖然說是無漏的，卻不如蓮邦（Lotus Land，指凈土）直接超出三界（Three Realms）。這是為什麼呢？因為它還在色究竟天之內。
六、分身凈土：
如《涅槃經》（Nirvana Sutra）中，佛陀回答高貴德王（King Kasyapa）說：『善男子，從西方到此娑婆世界（Saha World），度過三十二恒河沙（Ganges sands）佛土，有一個世界名叫無勝（Invincible），猶如西方極樂世界（Sukhavati）。我于彼土出現於世，爲了化度眾生，故在此世界示現轉法輪（Turning the Wheel of Dharma）。』又如《央掘經》（Angulimaliya Sutra）中，佛陀對央掘（Angulimala）說：『我住在無生際（Realm of Non-Birth），而你卻不覺知。』央掘問：『若住在無生際，為何生於此土？』佛陀說：『東方有佛，你往問之。』央掘前往詢問，彼佛回答說：『釋迦（Sakyamuni）就是我的分身。』大意是說，彼凈土是佛陀的實報土（True Reward Land），此土是分身土，雖然彰顯一佛的報境，卻未具備攝受教化的意義。佛陀分上即有，眾生分上即無，未為殊勝。
七、依他凈土：
如《梵網經》（Brahmajala Sutra）云：『我今盧舍那（Vairocana）方坐蓮華臺，周匝千花上覆現千釋迦（Sakyamuni），一花百億國，一國一釋迦等。』這是因為初地（First Bhumi）能化度百佛剎（Buddha-fields），所以有百葉之花；二地（Second Bhumi）能化度千佛剎，故花有千葉。若至三地（Third Bhumi）應見萬葉，四地（Fourth Bhumi）億葉，次第倍增。這是依他受用身（Nirmanakaya）分示的報境，入地菩薩才能見到，不像蓮池海會（Lotus Pond Assembly）上，十念（Ten Recitations）眾生頓見清凈佛國土。
八、諸方凈土：
如東方藥師佛（Bhaisajyaguru），南方日月燈佛（Candrasuryapradipa Buddha），上方香積佛（Gandhavyuha Buddha），佛佛各有凈土，諸經所述不可具載。這些都是諸佛實報莊嚴土（True Reward Adorned Lands），經中或者有以佛陀神力暫時令其顯現，或者諸大菩薩詣彼供養。因為彼佛未言攝受眾生，故諸眾生也無緣生彼，即如妙喜世界（Abhirati），釋迦（Sakyamuni）雖然記說有往生者，未聞無動佛（Akshobhya Buddha）有普引之言，且其...
【English Translation】 English version: Then, why is it said that the Sambhogakaya (Reward Body) is received and used in this Akanistha Heaven (Form Realm's Highest Heaven)? This is to entrust the Reward Body, using the Ten Kings (of Hell) to manifest the differences of the Ten Bhumis (Grounds) (the entrusted Reward Bodies differ in each place). The Tenth Bhumi (Ground) is entrusted to this Akanistha Heaven King, that is, in that body (referring to Akanistha, referring to the Tenth Bhumi), the attainment of Bodhi (Enlightenment) is shown. However, although this heaven is said to be free from outflows, it is not like the Lotus Land (Pure Land) that directly transcends the Three Realms (of Existence). Why is this? Because it is still within the Akanistha Heaven.
- Pure Lands of Emanation Bodies:
As in the Nirvana Sutra, the Buddha answered King Kasyapa, saying: 'Good man, going west from this Saha World, passing through thirty-two Ganges sands of Buddha-lands, there is a world called Invincible, like the Western Sukhavati (Pure Land of Ultimate Bliss). I appear in that land to benefit sentient beings, therefore, in this world, I manifest the Turning of the Wheel of Dharma.' Also, in the Angulimaliya Sutra, the Buddha said to Angulimala: 'I dwell in the Realm of Non-Birth, but you are not aware of it.' Angulimala asked: 'If you dwell in the Realm of Non-Birth, why are you born in this land?' The Buddha said: 'There is a Buddha in the east, go and ask him.' Angulimala went and asked, and that Buddha answered: 'Sakyamuni is my emanation body.' The general meaning is that that Pure Land is the Buddha's True Reward Land, while this land is an emanation body land. 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.
- Pure Lands of Dependent Arising:
As the Brahmajala Sutra says: 'I, Vairocana, now sit on a lotus platform, surrounded by a thousand flowers, on which appear a thousand Sakyamunis, one flower with a hundred billion lands, one land with one Sakyamuni, etc.' This is because the First Bhumi can transform a hundred Buddha-fields, so there are flowers with a hundred petals; the Second Bhumi can transform a thousand Buddha-fields, so the flowers have a thousand petals. If one reaches the Third Bhumi, one should see ten thousand petals, and the Fourth Bhumi, a hundred million petals, increasing exponentially. This is the reward realm manifested by the Nirmanakaya (Transformation Body) according to dependent arising, which can only be seen by Bodhisattvas who have entered the Bhumis, unlike in the Lotus Pond Assembly, where sentient beings with ten recitations immediately see the pure Buddha-land.
- Pure Lands of Various Directions:
Such as the Eastern Bhaisajyaguru (Medicine Buddha), the Southern Candrasuryapradipa Buddha (Sun Moon Light Buddha), the Upper Gandhavyuha Buddha (Fragrant Accumulation Buddha), each Buddha has their own Pure Land, which cannot be fully listed in the sutras. These are all Buddhas' True Reward Adorned Lands. In the sutras, some are temporarily manifested by the Buddha's divine power, or great Bodhisattvas go there to make offerings. Because those Buddhas have not spoken of embracing sentient beings, sentient beings also have no affinity to be born there, such as Abhirati (World of Wonder and Joy), although Sakyamuni mentioned that there are those who are reborn there, it has not been heard that Akshobhya Buddha (Immovable Buddha) has words of universal guidance, and furthermore...
國有鐵圍須彌諸山及鬼神婦女當知嚴凈不如安養也又如藥師如來以十二大愿度諸有情經中亦言有信心者應當來生稽彼願力多是解脫一切憂苦究竟安樂未若阿彌如來純以唸佛攝一切人往生彼土。
九一心四種凈土者
一曰凡聖同居土二曰方便有餘土三曰實報無障礙土四曰常寂光土一凡聖同居土者自分二類初同居穢土次同居凈土穢土之中凡居聖居各二凡居二者一惡眾生即四趣也二善眾生即人天也聖居二者一實聖即四果辟支通教六地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穢土次同居凈土者如極樂中有眾生妙喜國中有鐵圍男女之類以無四惡趣故名凈土余按同居穢土之中既有諸聖亦可名同居凈土如娑婆世界在華藏世界第十三重亦云華藏也二方便有餘土者二乘三種菩薩破見思惑證方便道塵沙別惑無明未斷舍分段身而生界外名曰有餘故釋論云出三界外有凈土聲聞辟支佛出生其中受法性身非分段也三實報無障礙土者無有二乘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亦名果報國故仁王經云三賢十聖住果報以觀實相發真無漏感報殊勝七寶莊嚴具凈妙五塵故名為實色心不二毛剎相容故名無障礙華
【現代漢語翻譯】 現代漢語譯本 關於鐵圍山（圍繞世界的鐵山）、須彌山（宇宙中心的大山）以及鬼神婦女，應當明白莊嚴清凈不如安養（極樂世界）。又如藥師如來以十二大愿度化眾生，經中也說有信心的人應當往生，考察他的願力，多是解脫一切憂苦，究竟安樂，但比不上阿彌陀如來純粹以唸佛來攝受一切人往生他的國土。
九心和四種凈土是：
一曰凡聖同居土，二曰方便有餘土，三曰實報無障礙土，四曰常寂光土。一、凡聖同居土分為兩類：初為同居穢土，次為同居凈土。穢土之中，凡夫和聖人各有兩種。凡夫有兩種：一是惡眾生，即四惡趣（地獄、餓鬼、畜生、阿修羅）；二是善眾生，即人天（人道和天道）。聖人有兩種：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，他們的見思惑雖然斷盡，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佛，爲了利益有緣眾生而應化到同居土，這些都是權聖。他們與四惡趣眾生共同居住，所以稱為穢土。其次是同居凈土，如極樂世界中有眾生，妙喜國有鐵圍山和男女之類，因為沒有四惡趣，所以稱為凈土。按照這種說法，同居穢土之中既然有諸聖存在，也可以稱為同居凈土，如娑婆世界在華藏世界第十三重，也稱為華藏世界。二、方便有餘土，指二乘（聲聞、緣覺）和三種菩薩，他們破除了見思惑，證得了方便道，但塵沙惑和別惑、無明惑尚未斷盡，捨棄了分段生死之身而生於三界之外，這叫做有餘。所以《釋論》說，在三界之外有凈土，聲聞和辟支佛出生在其中，受法性身，而非分段生死之身。三、實報無障礙土，沒有二乘人，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，但無明惑尚未斷盡，以無漏業來滋潤，受法性報身，也稱為果報國。所以《仁王經》說，三賢（十住、十行、十回向）和十聖（十地菩薩）住在果報國土，以觀照實相而發起真正的無漏智慧，感得報身殊勝，七寶莊嚴，具備清凈微妙的五塵（色、聲、香、味、觸），所以稱為實。色法和心法不二，毛孔和剎土互相容納，所以稱為無障礙。華
【English Translation】 English version Regarding the Iron Encircling Mountains (mountains surrounding the world), Mount Sumeru (the central mountain of the universe), and ghosts, spirits, women, one should know that solemn purity is not as good as An'yang (the Pure Land of Ultimate Bliss). Furthermore, just as the Bhaisajyaguru Tathagata (Medicine Buddha) uses twelve great vows to deliver sentient beings, the sutra also says that those with faith should be reborn there. Examining his vows, they mostly lead to liberation from all suffering and ultimate bliss, but it is not as good as Amitabha Tathagata (Buddha of Infinite Light) purely using mindfulness of the Buddha to gather all people to be reborn in his land.
The nine minds and four kinds of Pure Lands are:
First is the Land of Co-dwelling of Ordinary Beings and Sages; second is the Land of Expedient Means with Remainder; third is the Land of Real Reward without Obstruction; fourth is the Land of Eternal Tranquil Light. First, the Land of Co-dwelling of Ordinary Beings and Sages is divided into two categories: first, the impure Land of Co-dwelling; second, the pure Land of Co-dwelling. Within the impure land, ordinary beings and sages each have two types. Ordinary beings have two types: one is evil beings, namely the four evil realms (hell, hungry ghosts, animals, asuras); two is good beings, namely humans and devas (gods). Sages have two types: one is real sages, namely the Four Arhats, Pratyekabuddhas, Bodhisattvas of the Sixth Ground of the Common Teaching, Bodhisattvas of the Ten Dwellings of the Separate Teaching, Bodhisattvas of the Later Mind of the Ten Faiths of the Perfect Teaching. Although their delusions of views and thoughts are exhausted, their reward body still exists, all are called real sages. Two are provisional sages, referring to the Dharma Body Bodhisattvas and the Wonderful Enlightenment Buddhas in the Land of Expedient Means, the Land of Real Reward, and the Land of Tranquil Light, who transform into the Land of Co-dwelling to benefit sentient beings with affinities; these are all provisional sages. They dwell together with beings of the four evil realms, so it is called an impure land. Second is the pure Land of Co-dwelling, such as there are sentient beings in the Land of Ultimate Bliss, and there are Iron Encircling Mountains and men and women in the Land of Wonderful Joy. Because there are no four evil realms, it is called a pure land. According to this, since there are sages in the impure Land of Co-dwelling, it can also be called a pure Land of Co-dwelling, such as the Saha World is in the thirteenth layer of the Lotus Treasury World, also called the Lotus Treasury World. Second, the Land of Expedient Means with Remainder refers to the Two Vehicles (Sravakas and Pratyekabuddhas) and the three kinds of Bodhisattvas, who have broken the delusions of views and thoughts, attained the expedient path, but the delusions of dust and sand, separate delusions, and delusions of ignorance have not yet been exhausted, and they abandon the body of segmented life and death and are born outside the Three Realms, this is called 'with remainder'. Therefore, the 'Shastra' says that outside the Three Realms there is a pure land, and Sravakas and Pratyekabuddhas are born in it, receiving the Dharma-nature body, not the body of segmented life and death. Third, the Land of Real Reward without Obstruction has no Two Vehicles, it is purely the dwelling place of all Dharma Body Bodhisattvas, they have exhausted the delusions of dust and sand, partially broken the delusions of ignorance, and obtained the real reward, but the delusions of ignorance have not yet been exhausted, they use non-leaking karma to nourish and receive the Dharma-nature reward body, also called the Land of Reward. Therefore, the 'Benevolent King Sutra' says that the Three Sages (Ten Dwellings, Ten Practices, Ten Dedications) and the Ten Saints (Ten Ground Bodhisattvas) dwell in the Land of Reward, using contemplation of the real aspect to generate true non-leaking wisdom, feeling the reward body is outstanding, adorned with seven treasures, possessing pure and subtle five dusts (form, sound, smell, taste, touch), so it is called real. Form and mind are not two, pores and lands accommodate each other, so it is called without obstruction. Hua
嚴明因陀羅網世界是也四常寂光土者妙覺極智所照如如法界名之為國亦名法性土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中言寂光無相乃是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明顯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(與色身五蘊異)是為極果然十方剎土隨心異見七寶砂礫當處差別故霅川曰極樂國土四土不同何則約人天二乘即前二種土約菩薩佛即后二種土故知六十萬億那由他恒河沙由旬等身不妨更有丈六之身華藏海會無邊佛土不妨更有尼連河土何以故是法爾故非是神力變現故。
十攝受十方一切有情不可思議凈土者
即阿彌陀佛西方凈土其中所有大功德海大悲智海大願力海若具說者假使盡十方世界諸佛菩薩聲聞辟支天人鬼畜下至蜎飛蠕動及一切無情草木瓦礫鄰虛微塵之類一一具無量口口中一一具無量舌舌中一一出無量音聲常說倍說熾然說無間說經百億萬塵沙阿僧祇劫亦不能盡今且略釋一身土不思議義二性相不思議義三因果不思議義四往來不思議義五畢竟不可思議不思議義一身土不思議義者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
【現代漢語翻譯】 現代漢語譯本： 嚴明因陀羅網世界，就是四常寂光土，是妙覺極智所照的如如法界，名為國，也名法性土。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》說：『經論中說寂光無相，乃是已盡染礙之相，非如太虛空無一物。』良由三惑究竟清凈，則依正色心究竟明顯。《大經》說：『因滅是色，獲得常色，受想行識亦復如是。』《仁王經》稱為法性五陰（與色身五蘊不同），是為極果。然十方剎土隨心異見，七寶砂礫當處差別。故霅川說：『極樂國土四土不同，何則？約人天二乘，即前二種土；約菩薩佛，即后二種土。』故知六十萬億那由他恒河沙由旬等身，不妨更有丈六之身；華藏海會無邊佛土，不妨更有尼連河土。何以故？是法爾故，非是神力變現故。 十攝受十方一切有情不可思議凈土： 即阿彌陀佛（Amitabha，音譯，意為無量光佛）西方凈土，其中所有大功德海、大悲智海、大願力海，若具說者，假使盡十方世界諸佛菩薩聲聞辟支天人鬼畜，下至蜎飛蠕動及一切無情草木瓦礫鄰虛微塵之類，一一具無量口，口中一一具無量舌，舌中一一出無量音聲，常說倍說熾然說無間說，經百億萬塵沙阿僧祇劫，亦不能盡。今且略釋一身土不思議義、二性相不思議義、三因果不思議義、四往來不思議義、五畢竟不可思議不思議義。一身土不思議義者，阿彌身中有無量眾生，眾生身中有無量阿彌，國土亦然。是故一眾生念阿彌，一阿彌見眾；眾眾生念阿彌，眾阿彌見眾生；唸唸阿彌，即唸唸阿彌見。
【English Translation】 English version: The world of the majestic Indra's net is the Land of the Four Constant Lights, the Suchness Dharma Realm illuminated by the ultimate wisdom of Wonderful Enlightenment, named 'Country' and also named 'Land of Dharma-nature'. However, the one true Thusness Buddha-nature is neither body nor land, yet we speak of body and land. Apart from the body, there is no land; apart from the land, there is no body. It is the dwelling place of all Buddhas and Tathagatas. The 'Wonderful Doctrine' says: 'The sutras and treatises say that the Land of Constant Light is without form, which means it has exhausted the appearance of defilements and obstructions, not like the empty void with nothing in it.' Because the three delusions are ultimately purified, the dependent and proper realms of form and mind become ultimately clear. The 'Great Sutra' says: 'When the cause of extinction is form, constant form is obtained; so are sensation, perception, volition, and consciousness.' The 'Benevolent Kings Sutra' calls the five aggregates of Dharma-nature (different from the five aggregates of the physical body) the ultimate fruit. However, the lands of the ten directions are seen differently according to the mind, and the seven treasures and gravels differ according to the place. Therefore, Zhachuan said: 'The four lands of the Land of Ultimate Bliss are different. Why? Regarding humans and devas, and the two vehicles, they are the first two types of land; regarding Bodhisattvas and Buddhas, they are the latter two types of land.' Therefore, know that a body of six hundred trillion nayutas of Ganges river sands yojanas in size does not prevent having a sixteen-foot body; the boundless Buddha lands of the Flower Adornment Sea Assembly do not prevent having the Nairanjana River land. Why? Because it is the nature of Dharma, not a transformation by divine power. The ten ways of gathering and receiving all sentient beings in the ten directions into the inconceivable Pure Land: This refers to the Western Pure Land of Amitabha (Amitabha, transliteration, meaning 'Infinite Light Buddha'), which contains all 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, Sravakas, Pratyekabuddhas, devas, humans, ghosts, and animals in the ten directions, down to the creeping and crawling creatures and all inanimate plants, trees, tiles, gravels, and neighboring empty dust particles, each possessing countless mouths, each mouth possessing countless tongues, and each tongue emitting countless sounds, constantly speaking, repeatedly speaking, intensely speaking, and uninterruptedly speaking for hundreds of billions of dust-sand asamkhya kalpas, it would still not be exhausted. Now, let us briefly explain the inconceivable meanings of one body and land, the inconceivable meanings of two natures and appearances, the inconceivable meanings of three causes and effects, the inconceivable meanings of four comings and goings, and the inconceivable meanings of five ultimately inconceivable inconceivabilities. The inconceivable meaning of one body and land is that there are countless sentient beings in Amitabha's body, and there are countless Amitabhas in the bodies of sentient beings, and the same is true of the land. Therefore, when one sentient being recites Amitabha, one Amitabha sees the multitude; when the multitude of sentient beings recites Amitabha, the multitude of Amitabhas sees the sentient beings; each thought of Amitabha is each thought of Amitabha seeing.
若眾生身中無阿彌者阿彌不見如陽燧身中不能得水非本有故阿彌身中無眾生者阿彌亦不見如石女求生兒必不可得以非應得故是故身中含身身中含身身土中含土土土中含土身土交含重重無盡是身土不思議義二性相不思議義者若離性言土土即心外是幻化故幻化者即斷滅相眾生不生若即性言土性是有形是一定故一定者即無變易無變易眾生亦不生即性即相非相非相存非非亡存即即壞是性相不思議義三因果不思議義者有二義一因先果后義如唸佛是因見佛是果見佛是因成佛是果成佛是因度眾生是果二因果無前後義即念即見即成即度一時具足如人三十至四十歲三十是因四十是果然三十四十無間斷相若無四十三十不立無三十者四十不成是故當知非離三十至四十故若離三十至四十者中間即有分限相而我此身無分限故若由三十至四十者中間即有相續相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去來不思議義者若阿彌陀佛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如人近京師則覲君易遠則難果爾唸佛求生應有難易而阿彌僕僕道途亦無說法之日矣故般舟三昧經曰不於是間終生彼間佛剎佛無所從來我亦無所至又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
【現代漢語翻譯】 現代漢語譯本 若眾生身中沒有阿彌陀佛（Amitabha，意為無量光、無量壽的佛）的佛性，那麼阿彌陀佛也無法看見他們，就像陽燧（古代取火的工具）中無法得到水一樣，因為水中本來就沒有水。如果阿彌陀佛的佛身中沒有眾生的存在，那麼阿彌陀佛也無法看見眾生，就像石女想要生孩子一樣，絕對不可能，因為這不是她應得的。因此，自身中包含著佛身，佛身中包含著自身，佛土中包含著佛土，佛土與佛土之間相互包含，重重疊疊，沒有窮盡。這就是身土不思議的含義。 二、性相不思議的含義：如果離開佛性來談論佛土，那麼佛土就成了心外之物，是虛幻變化的。虛幻變化的東西就是斷滅之相，眾生無法從中產生。如果從佛性的角度來說，佛土的性質是有形的，是固定不變的。固定不變的東西就沒有變化，沒有變化，眾生也無法從中產生。即是佛性又是佛相，非佛相也非非佛相，存在於非有非無之間，即是即非，即非即壞。這就是性相不思議的含義。 三、因果不思議的含義：有兩種含義。一是因先果后的含義，比如唸佛是因，見佛是果；見佛是因，成佛是果；成佛是因，度化眾生是果。二是因果沒有先後順序的含義，即唸佛、見佛、成佛、度化眾生，同時具足。就像人從三十歲到四十歲，三十歲是因，四十歲是果。然而，三十歲和四十歲之間沒有間斷的相狀，如果沒有三十歲，四十歲就無法成立；沒有三十歲，四十歲也無法成就。因此，應當知道，不能離開三十歲而直接到達四十歲，如果離開三十歲而直接到達四十歲，那麼中間就有了界限。而我們的身體沒有界限，如果從三十歲到四十歲，那麼中間就有了相續的相狀，而我們的身體乃至相續的相狀都不可得。唸佛的因果也是如此。這就是因果不思議的含義。 四、去來不思議的含義：如果阿彌陀佛因為眾生的唸佛而來到這裡，眾生因為憶念佛而往生到彼土，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。就像人靠近京城就容易覲見君王，遠離京城就難以覲見。如果真是這樣，那麼唸佛求生就應該有難易之分，而阿彌陀佛就僕僕風塵地奔波在道路上，也沒有說法的時間了。所以，《般舟三昧經》說：『不是在這個世間終結生命而往生到那個佛國，佛沒有從任何地方來，我也無處可去。』又有先德說：『往生則決定往生，說去其實沒有去。』就像天鼓鳴響，遠近都能同時聽到，並非有去有來。就像水中的月亮，月亮向東移動，水中的月亮也向東移動；月亮向西移動，水中的月亮也向西移動，並非有去有來。
【English Translation】 English version If sentient beings' bodies do not contain the nature of Amitabha (Amitabha, meaning immeasurable light and immeasurable life), then Amitabha cannot see them, just as water cannot be obtained from a fire mirror (an ancient tool for obtaining fire) because water is not originally present in it. If Amitabha's body does not contain sentient beings, then Amitabha also cannot see sentient beings, just as a barren woman cannot give birth to a child, which is absolutely impossible because it is not what she is entitled to. Therefore, the self contains the Buddha-body, the Buddha-body contains the self, the Buddha-land contains the Buddha-land, and the Buddha-lands contain each other, layer upon layer, without end. This is the inconceivable meaning of the body and land. Second, the inconceivable meaning of nature and appearance: If we talk about the Buddha-land apart from Buddha-nature, then the Buddha-land becomes something external to the mind, which is illusory and changing. Illusory and changing things are the characteristics of annihilation, and sentient beings cannot arise from them. If we speak from the perspective of Buddha-nature, the nature of the Buddha-land is tangible and fixed. Fixed things have no change, and without change, sentient beings cannot arise from it. It is both Buddha-nature and Buddha-appearance, neither Buddha-appearance nor non-Buddha-appearance, existing between non-existence and non-non-existence, being both identical and non-identical, and non-identical being destroyed. This is the inconceivable meaning of nature and appearance. Third, the inconceivable meaning of cause and effect: There are two meanings. One is the meaning of cause preceding effect, such as reciting the Buddha's name being the cause, and seeing the Buddha being the effect; seeing the Buddha being the cause, and becoming a Buddha being the effect; becoming a Buddha being the cause, and liberating sentient beings being the effect. The second is the meaning of cause and effect having no sequence, that is, reciting the Buddha's name, seeing the Buddha, becoming a Buddha, and liberating sentient beings are all complete at the same time. Just like a person from thirty to forty years old, thirty is the cause, and forty is the effect. However, there is no interruption between thirty and forty years old. If there is no thirty years old, forty years old cannot be established; without thirty years old, forty years old cannot be achieved. Therefore, it should be known that one cannot leave thirty years old and directly reach forty years old. If one leaves thirty years old and directly reaches forty years old, then there is a limit in between. But our body has no limit. If it is from thirty to forty years old, then there is a continuous appearance in between, and our body and even the continuous appearance are unattainable. The cause and effect of reciting the Buddha's name are also the same. This is the inconceivable meaning of cause and effect. Fourth, the inconceivable meaning of going and coming: If Amitabha comes here because of sentient beings' recitation of the Buddha's name, and sentient beings are reborn in that land because of remembering the Buddha, then there is going and coming. With going and coming, there is a journey. With a journey, there are dangers and ease. Just like a person who is close to the capital city can easily see the king, and one who is far away from the capital city finds it difficult to see him. If this is the case, then seeking rebirth through reciting the Buddha's name should have difficulty and ease, and Amitabha would be rushing about on the road, and there would be no time to preach the Dharma. Therefore, the Pratyutpanna Samadhi Sutra says: 'It is not ending life in this world and being reborn in that Buddha-land. The Buddha does not come from anywhere, and I have nowhere to go.' Also, a former virtuous person said: 'Rebirth is definitely rebirth, but saying going is actually not going.' Just like the sound of a heavenly drum, both near and far can hear it at the same time, it is not going and coming. Just like the moon in the water, when the moon moves east, the moon in the water also moves east; when the moon moves west, the moon in the water also moves west, it is not going and coming.
故是去來不思議義五畢竟不可思議不思議義者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竟不可思議不思議義所以十方諸佛吐心吐膽亦只道得個希有難信而已雖有遍覆三千大千舌相詎能分疏其萬一哉孔子曰夫婦之愚可以與知及其至也聖人不知至哉言也無量法門一以貫之矣。
西方合論卷之一 卍新續藏第 61 冊 No. 1165 西方合論標註
西方合論卷之二
第二緣起門
夫樂鮑肆者不念檀旃非實不念以不厭故乍使引之晤室爇旃灸沉不終日而悲其昔之穢厭離之不早也夫生死臭穢愈于鮑肆眾生貪嗜倍彼蠅蚋諸佛為鬻香長者見一輩人天沒溺濁海能不惻然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欲驗誠言莫離十念塞鼻膻腥久當自厭今約西方起教略分十義。一一大事故二宿因深故三顯果德故四依因性故五順眾生故六穢相空故七勝方便故八導二乘故九堅忍力故十示真法故
一一大事者
眾生處五濁世如囚處獄但以罪之輕重受等不等罰或干小法或投極網辜雖不同至於縲紲之苦笞杖之罰未有一人得免者何也以入獄者皆罪人處人天者皆是業報分段之身故也然罪人一入獄未有時刻不求出離者則以知
【現代漢語翻譯】 現代漢語譯本： 所以說，『去來不思議義』（指佛菩薩的境界，超越了我們凡夫的思維和語言），『五畢竟不可思議不思議義』（五種最終無法用思議來理解的不可思議之義），就像清澈的潭水映照山影，像春天陽光照耀下的各種草木，像眾生的業力，像日月的光芒，像胎兒在母胎中的根，像身體中的『我』（指眾生執著的自我），像牙齒的堅硬和舌頭的柔軟，像眉毛的橫向生長和頭髮的縱向生長。這些都是最終無法用思議來理解的不可思議之義。因此，十方諸佛傾吐心聲，也只能說這是『希有難信』（非常稀有，難以置信）而已。即使有遍覆三千大千世界的舌相（指佛菩薩廣長舌相），又怎能詳細地解釋其中的萬分之一呢？孔子說：『夫婦的愚笨，也可以讓他們知道；但達到極致的境界，聖人也無法知曉。』（意思是）言語雖然無量，但法門可以用一個『一』字貫穿。
《西方合論》卷之一
《西方合論》卷之二
第二緣起門
喜歡鮑魚店的人不會想到檀香和旃檀香（都是名貴的香），不是真的不想念，而是因為不厭惡（鮑魚的腥臭）。如果勉強引導他進入房間，點燃旃檀香和沉香，不到一天，他就會悲嘆過去對腥臭的喜愛，後悔厭離得太晚了。生死輪迴的臭穢比鮑魚店更甚，眾生的貪戀嗜好超過了蒼蠅蚊蚋。諸佛就像販賣香的長者，看到一眾人天沉溺在污濁的苦海中，怎能不感到悲憫？因此，阿彌陀佛（Amitabha）導師廣開香嚴之肆（比喻西方凈土），釋迦牟尼佛（Sakyamuni）慈父確切地指明凈土的門徑。整個大地無非是貧窮的孩子，一句佛號便是資本。想要驗證誠實的話語，不要離開十念法門，堵住鼻子，腥臭味自然會厭惡。現在根據西方凈土的教義，略分為十個方面：一、一一大事故；二、宿因深故；三、顯果德故；四、依因性故；五、順眾生故；六、穢相空故；七、勝方便故；八、導二乘故；九、堅忍力故；十、示真法故。
一一大事者
眾生處於五濁惡世（指劫濁、見濁、煩惱濁、眾生濁、命濁），如同囚犯身處監獄，只是因為罪行的輕重，受到不同程度的懲罰。或者觸犯小法，或者投入極重的法網，罪過雖然不同，但說到被繩索捆綁的痛苦和笞杖的懲罰，沒有一個人能夠免除。為什麼呢？因為進入監獄的人都是罪人，處在人天道的人都是業報分段之身。然而，罪人一旦進入監獄，沒有一刻不尋求出離，這是因為知道
【English Translation】 English version: Therefore, the 'inconceivable meaning of going and coming' (referring to the realm of Buddhas and Bodhisattvas, beyond the thinking and language of ordinary people), the 'five ultimately inconceivable inconceivable meanings' (five kinds of inconceivable meanings that ultimately cannot be understood by thinking), are like the reflection of mountains in a clear pool, like the various plants under the spring sunshine, like the karmic power of sentient beings, like the light of the sun and moon, like the roots of a fetus in the womb, like the 'self' in the body (referring to the self clung to by sentient beings), like the hardness of teeth and the softness of the tongue, like the horizontal growth of eyebrows and the vertical growth of hair. These are all ultimately inconceivable inconceivable meanings. Therefore, all the Buddhas in the ten directions pour out their hearts and minds, and can only say that this is 'rare and difficult to believe' (very rare and difficult to believe). Even if there is a tongue that covers three thousand great thousand worlds (referring to the Buddha's broad and long tongue), how can it explain in detail even one ten-thousandth of it? Confucius said: 'The foolishness of a couple can be made known to them; but when it reaches the ultimate, even the sage does not know.' (Meaning) Although words are limitless, the Dharma can be penetrated with one 'one'.
The Collected Essays on the Western Pure Land, Volume 1
The Collected Essays on the Western Pure Land, Volume 2
Chapter 2: The Door of Dependent Origination
Those who enjoy abalone shops do not think of sandalwood and agarwood (both precious incenses), not because they don't want to, but because they are not disgusted (with the stench of abalone). If you force them into a room and light sandalwood and agarwood, before a day is over, they will lament their past love of the stench and regret not being disgusted with it sooner. The stench of birth and death is worse than that of abalone shops, and the greed and attachment of sentient beings exceeds that of flies and mosquitoes. The Buddhas are like merchants selling incense, seeing a group of humans and devas drowning in the turbid sea of suffering, how can they not feel compassion? Therefore, Amitabha (Amitabha) the guide widely opens the shop of fragrant solemnity (a metaphor for the Western Pure Land), and Sakyamuni (Sakyamuni) the compassionate father clearly points out the path to the Pure Land. The entire earth is nothing but poor children, and a single Buddha's name is capital. If you want to verify the truth, do not leave the ten recitations, and if you block your nose, you will naturally be disgusted with the stench. Now, according to the teachings of the Western Pure Land, it is briefly divided into ten aspects: 1. Because of the great matter; 2. Because of deep past causes; 3. Because of manifesting the virtues of the fruit; 4. Because of relying on the nature of the cause; 5. Because of according with sentient beings; 6. Because the aspect of impurity is empty; 7. Because of the superior expedient means; 8. Because of guiding the two vehicles; 9. Because of the power of perseverance; 10. Because of showing the true Dharma.
- Because of the great matter
Sentient beings are in the five turbid worlds (referring to the turbidity of the age, the turbidity of views, the turbidity of afflictions, the turbidity of sentient beings, and the turbidity of life), like prisoners in a jail, but because of the severity of their crimes, they receive different degrees of punishment. Either they violate minor laws, or they are thrown into extremely heavy nets of law, although the crimes are different, but when it comes to the suffering of being bound by ropes and the punishment of flogging, no one can escape. Why? Because those who enter the prison are all criminals, and those who are in the realms of humans and devas are all beings with segmented bodies of karmic retribution. However, once a criminal enters the prison, there is not a moment when they do not seek to escape, because they know
獄之煎苦難忍難堪棘墻之外更有許大安樂世界故也今眾生以煩惱為家以生死為園觀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各自有家鄉田地也諸佛憫此酸心痛骨是故為分別凈穢指以脫歸路程而歲久拋業之人了無歸處諸佛又大建宅舍以安之一則往來獄門為治道途一則長伺獄外修飾旅館如是之恩何身可報嗟夫燭三界之長夜揭億生之覆盆諸佛既不惜垂手眾生獨何苦戀戀也經曰如來為一大事出現於世大事者即此事也眾生種種反戀此毛頭許事以小易大甘心瘦死何哉。
二宿因深者
有三一者正因二者正愿三者正行一正因者即是三世諸佛與諸有情自清凈體如萬象依空山川依地榖依種子花果依仁若無此因佛果不成何以故一切悲智純依此因而得建立故長者合論曰如來藏身即法身也諸福智海莫不居中故稱為藏若不見法身一切福智大慈大悲悉皆不辦總屬生滅法身者即正因是二正愿者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是依自性無量悲智發如是不可思議願力非是心外見有眾生髮愿欲度以眾生非心外故三正行者如本經言發是愿已如是安住種種功德修習如是菩薩行經于無量無數億那由他百千劫內又如一向出生菩薩經云阿彌陀佛皆為太子聞此微妙法門奉持精進七千歲中脅不至席
【現代漢語翻譯】 現代漢語譯本 地獄的煎熬痛苦難以忍受，荊棘墻之外更有廣闊安樂的世界，因此，現在的眾生以煩惱為家，以生死為遊樂的園林，像被囚禁在華麗衣冠中的人，長久地適應于金玉做成的枷鎖，哪裡知道這巨大的鐵圍山就是我的荊棘墻，三界這個刑場之外，各自都有自己的家鄉田地啊。諸佛憐憫這種酸心痛骨的處境，所以才為眾生分別指出清凈和污穢，指明脫離苦海迴歸故鄉的道路，可是長久以來拋棄家業的人，竟然沒有想回去的。諸佛又大興土木建造宅舍來安頓他們，一方面往來於地獄之門來治理道路，一方面長久地在監獄外等候，修飾旅館，這樣的恩情，用什麼才能報答呢？唉，照亮三界的長夜，揭開覆蓋億萬眾生的覆盆，諸佛既然不吝惜伸出援手，眾生又何苦如此戀戀不捨呢？經書上說，如來爲了一件大事才出現於世，這件大事就是這件事啊！眾生卻種種地反過來貪戀這微不足道的小事，以小換大，甘心這樣慢慢地死去，這是為什麼呢？
二、宿世因緣深厚的人
有三種：一是正因，二是正愿，三是正行。一、正因，就是三世諸佛與一切有情眾生自身清凈的本體，就像萬象依賴於天空，山川依賴於大地，穀物依賴於種子，花果依賴於樹仁一樣。如果沒有這個正因，佛果就不能成就。為什麼呢？一切的悲智都完全依賴於這個正因而得以建立。所以《長者合論》說：『如來藏身（Tathagatagarbha）就是法身（Dharmakaya）。』一切的福德智慧之海，沒有不在其中安住的，所以稱為『藏』。如果不能見到法身，一切的福德智慧、大慈大悲都不能成就，全部屬於生滅之法。法身就是正因。二、正愿，就像本經中法藏比丘（Dharmakara Bhikshu）在自在王如來（Lokesvararaja Tathagata）處所發的四十八大愿，任何一愿不能成就，誓不成佛。這是依自性無量的悲智，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。三、正行，就像本經所說，發了這些愿之後，就這樣安住，種種功德修習，這樣菩薩行，經過無量無數億那由他百千劫的時間。又如《一向出生菩薩經》所說，阿彌陀佛（Amitabha Buddha）都曾做過太子，聽聞到這個微妙的法門，奉持精進，七千年中，脅不沾席。
【English Translation】 English version The suffering of hell is unbearable. Beyond the thorny walls, there is a vast and blissful world. Therefore, sentient beings now take煩惱 (kleshas, afflictions) as their home and 生死 (samsara, birth and death) as their pleasure garden, like prisoners in ornate robes, long accustomed to golden yokes. How can they not know that the great Iron Mountain is their thorny wall, and beyond the execution ground of the Three Realms, each has their own homeland and fields? The Buddhas pity this heart-wrenching and bone-aching situation, so they distinguish between purity and defilement for sentient beings, pointing out the path to escape suffering and return home. But those who have abandoned their homes for so long have no desire to return. The Buddhas also build great mansions to settle them, on the one hand, traveling to and from the gates of hell to manage the roads, and on the other hand, waiting outside the prison for a long time, decorating the inns. How can such kindness be repaid? Alas, illuminating the long night of the Three Realms, uncovering the overturned basin covering billions of beings, since the Buddhas do not hesitate to extend a helping hand, why do sentient beings cling so stubbornly?
'The Sutra says: 'The 如來 (Tathagata, Thus Come One) appears in the world for a great matter.' This great matter is this very thing! But sentient beings, in various ways, cling to these trivial matters, exchanging the great for the small, willingly wasting away. Why is this so?'
- Those with Deep Karmic Roots from Past Lives
There are three: first, 正因 (zheng yin, primary cause); second, 正愿 (zheng yuan, correct vow); and third, 正行 (zheng xing, correct practice). First, 正因 (zheng yin, primary cause) is the pure essence of all Buddhas and sentient beings in the three times, just as all phenomena depend on the sky, mountains and rivers depend on the earth, grains depend on seeds, and flowers and fruits depend on the kernel. Without this cause, the fruit of Buddhahood cannot be achieved. Why? All compassion and wisdom are entirely established based on this cause. Therefore, the 'Elder's Treatise' says: 'The 如來藏身 (Tathagatagarbha, Womb of the Tathagata) is the 法身 (Dharmakaya, Dharma Body).' All oceans of blessings and wisdom reside within it, so it is called '藏 (garbha, womb/store)'. If one cannot see the 法身 (Dharmakaya, Dharma Body), all blessings, wisdom, great compassion cannot be achieved, and all belong to the law of 生滅 (sheng mie, birth and death). The 法身 (Dharmakaya, Dharma Body) is the 正因 (zheng yin, primary cause). Second, 正愿 (zheng yuan, correct vow), as in this sutra, 法藏比丘 (Dharmakara Bhikshu, Bhikshu Dharmakara) made forty-eight great vows before 自在王如來 (Lokesvararaja Tathagata, King Lokesvararaja Tathagata), vowing not to attain enlightenment if any one of the vows is not fulfilled. This is based on the immeasurable compassion and wisdom of one's own nature, making such inconceivable vows, not seeing sentient beings outside the mind and vowing to liberate them, because sentient beings are not outside the mind. Third, 正行 (zheng xing, correct practice), as this sutra says, after making these vows, one dwells in this way, cultivating various merits, practicing the bodhisattva path for countless billions of nayutas of hundreds of thousands of kalpas. Also, as the 'Ekajatavimsati Sutra' says, 阿彌陀佛 (Amitabha Buddha, Amitabha Buddha) was once a prince who heard this subtle Dharma, upheld it diligently, and for seven thousand years, his side never touched the mat.
不念愛慾財寶不問他事常獨處止意不傾動復教化八千億萬那由他人得不退轉此是自性行持自性精進非是有作有為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行正愿如伊三點缺一不成非是作得非不作得故先德雲根深果茂源遠流長宿因既深教起亦大誠然乎哉。
三顯果德者
如華嚴經普賢行愿品云諸佛如來因於眾生而起大悲因於大悲生菩提心因菩提心成等正覺譬如曠野沙磧之中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復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當知一切諸佛取佛果者依于眾生若無眾生佛果不成譬如漢王以救民故而有百戰以百戰故登大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若無眾生皆悉不成是故我無眾生即不成我眾生是依我即是正眾生是正我即是依人我平等依正無礙是法爾故法爾者即自然果德故若向外建立即不成果義。
四依因性者
一切眾生皆有如是凈性譬一精金冶為釵釧及溺器等金性是一溺器者是器具穢非金穢故若加銷冶為種種玩好等物金亦不易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不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
謂樂兒童者當以餅果樂婦女者必用綺羅一切眾生所重惟寶玉衣食是故有自然七寶及與樓閣妙麗衣服飲食等事譬諸火宅諸兒非羊鹿等車決不肯出出已純與大車今釋迦如來順眾生情見說阿彌陀七寶凈土祗為眾生見境如是合如是說眾生生已各各自見細妙凈相無可比喻方知琉璃𤥭璖瑪瑙猶如瓦礫如達官貴人向田舍兒說王宮精嚴姑就彼人所極珍異者為比向非情量所及如對生盲說色亦無所用其方比矣。
六穢相空者
如智論曰譬如人有一子喜在不凈中戲聚土為谷以草木為鳥獸而生愛著人有奪者瞋恚啼哭其父知已思惟此子今雖愛著此事易離小大自𠇾何以故此物非真故菩薩亦如是觀眾生愛著不凈臭身及種種五欲若信等五根成就時即能捨離若小兒所著實是真物雖復等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皆空誑不實故故得舍離如來為眾生說凈土亦爾以眾生所著非實即易為訓化故如人少時悅色壯歲營官老年嗜利若是實可好者不應年變月易以變易故說凈土時亦悅亦營亦嗜如夢中人喚之即醒若夢實者雖喚無益以俱非實是故諸佛為一切眾生說如是法門。
【現代漢語翻譯】 現代漢語譯本 攝受者認為眾生的本性是清凈的，就像鏡子中的光芒，不是通過打磨才獲得的。往生凈土，不是單靠修行、願力和念力就能成就的。為什麼呢？因爲念佛修行就像爐錘等工具，只能熔化黃金，不能憑空產生黃金。
五、順應眾生
就是說，喜歡兒童的人，就用餅乾水果來哄他們；喜歡婦女的人，就用綾羅綢緞來取悅她們。一切眾生所看重的，只有寶玉、衣食。所以（阿彌陀佛的凈土）有自然產生的七寶，以及樓閣、美妙的衣服飲食等。這就像（佛用火宅來比喻三界），如果不是羊車、鹿車等（小車），孩子們決不肯出來。出來后，（佛）就全部給予大車。（現在）釋迦如來順應眾生的情見，宣說阿彌陀佛的七寶凈土，只是因為眾生所見的境界是這樣，所以（佛）就按照這樣來說。眾生往生后，各自看到的都是細緻美妙的清凈景象，無可比擬。這時才知道，琉璃（vaiḍūrya）、硨磲（śaṅkha）、瑪瑙（aśmagarbha）就像瓦礫一樣。（這又好比）達官貴人向鄉下孩子描述王宮的精美莊嚴，姑且就用那個人所認為最珍貴的東西來作比喻，因為（王宮的精美）不是他們的認知能力所能達到的。就像對天生盲人說顏色，也是沒有用的，（用其他事物）來比喻也是一樣。
六、穢相本空
如《大智度論》（Mahāprajñāpāramitopadeśa）所說：譬如一個人有一個孩子，喜歡在不乾淨的地方玩耍，堆積泥土當成穀物，用草木當成鳥獸，並且產生愛戀執著。有人要奪走這些東西，他就生氣啼哭。他的父親知道后，心想：『這個孩子現在雖然愛戀執著這些東西，但很容易讓他捨棄，因為這些東西不是真實的。』菩薩也是這樣觀察眾生，愛戀執著不乾淨的臭身體，以及種種五欲。如果信等五根成就時，就能捨離（這些執著）。如果小孩子所執著的東西是真實的，即使經過一百年，執著也會越來越深。如果眾生所執著的東西是真實存在的，即使得到五根，也不能捨棄。因為一切法都是空性的，虛妄不真實的，所以才能舍離。如來為眾生宣說凈土也是這樣，因為眾生所執著的東西不是真實的，所以就容易教化。就像人年輕時喜歡美色，壯年時營求官位，老年時貪圖利益。如果是真實美好的東西，就不應該隨著年齡而改變。正因為會改變，所以在宣說凈土時，也說（凈土）有悅樂、有經營、有嗜好，就像夢中的人，一叫就醒。如果夢境是真實的，即使呼喚也沒有用。因為一切都不是真實的，所以諸佛為一切眾生宣說這樣的法門。
【English Translation】 English version The receptive one believes that the nature of sentient beings is inherently pure, like the light in a mirror, which is not obtained through polishing. Rebirth in the Pure Land cannot be achieved solely through practice, vows, and mindfulness. Why? Because mindfulness and practice are like a furnace and hammer, which can only melt gold but cannot create gold from nothing.
- Accommodating Sentient Beings
That is, those who like children are pleased with cakes and fruits; those who like women are pleased with fine silk. What all sentient beings value are jewels, clothing, food, and drink. Therefore, (Amitābha's Pure Land) has naturally occurring seven treasures, as well as pavilions, beautiful clothes, food, and drink. This is like (the Buddha using the burning house to illustrate the triple world), if it were not for goat carts, deer carts, etc. (small carts), the children would never come out. After coming out, (the Buddha) gives them all great carts. (Now) Śākyamuni Tathāgata accommodates the views of sentient beings and proclaims Amitābha's Pure Land of seven treasures, simply because the realm seen by sentient beings is like this, so (the Buddha) speaks accordingly. After sentient beings are reborn, each sees subtle and wonderful pure scenes that are incomparable. Only then do they realize that lapis lazuli (vaiḍūrya), conch (śaṅkha), and agate (aśmagarbha) are like tiles and pebbles. (This is like) a high-ranking official describing the exquisite solemnity of the royal palace to a country child, tentatively using what that person considers most precious as a metaphor, because (the exquisite beauty of the royal palace) is beyond their cognitive abilities. Just like talking about color to a congenitally blind person, it is useless, (using other things) as a metaphor is the same.
- The Emptiness of Impure Appearances
As the Mahāprajñāpāramitopadeśa says: For example, a person has a child who likes to play in unclean places, piling up dirt as grain, using grass and trees as birds and beasts, and developing love and attachment. If someone tries to take these things away, he gets angry and cries. When his father knows this, he thinks: 'Although this child now loves and is attached to these things, it is easy to make him give them up, because these things are not real.' Bodhisattvas also observe sentient beings in this way, loving and being attached to unclean, smelly bodies, and various five desires. If the five roots of faith, etc., are accomplished, then they can abandon (these attachments). If what a child is attached to is real, even after a hundred years, the attachment will become deeper and deeper. If what sentient beings are attached to is real, even if they obtain the five roots, they cannot abandon it. Because all dharmas are empty, false, and unreal, they can be abandoned. The Tathāgata speaks of the Pure Land for sentient beings in the same way, because what sentient beings are attached to is not real, so it is easy to teach and transform. Just like people who like beauty when they are young, seek official positions when they are adults, and crave profit when they are old. If it were something truly good, it should not change with age. Precisely because it changes, when speaking of the Pure Land, it is also said that (the Pure Land) has pleasure, management, and cravings, just like a person in a dream who wakes up when called. If the dream is real, even calling is useless. Because everything is unreal, the Buddhas preach such Dharma to all sentient beings.
七勝方便者
為此方便非是自力亦非他力緣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如幽谷洞明功在晨曦因谷見故如一線之蟻孔能穿連山之堤是水之力非蟻力故又如一葉之葦蓆能運萬斛之舟是風之力非葦力故總之皆是法界性海無作無為不思議力所現非自非他一切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。
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穢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滅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惑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
龍樹菩薩曰童子過四歲以上未滿二十名為鳩摩羅伽(此云賢固)地若菩薩初生菩薩家者(初悟菩薩之道)如嬰兒得無生法忍乃至十住地離諸惡事名為鳩摩羅伽地欲得如是地當學般若波羅蜜常欲不離諸佛問曰菩薩當化眾生何故常欲不離諸佛答曰有菩薩未入菩薩位未得阿鞞䟦致受記莂故若
【現代漢語翻譯】 現代漢語譯本 七勝方便者
為此方便並非是依靠自身的力量，也不是依靠他人的力量，而是緣于自性海中本就具有這樣的自在功德，一切都是現成的。所以，僅僅一句聖號，無需繁瑣的言辭，十念功成，就能立刻超越多劫。如同萬千孔竅怒號，力量在於扶搖直上的狂風，因為孔竅的顯現才能看到風的力量；如同幽深的山谷被照亮，功勞在於清晨的陽光，因為山谷的存在才能看到陽光；如同細小的螞蟻，孔竅能夠穿透連線山巒的堤壩，這是水的力量，而不是螞蟻的力量。又如同一片葦葉編成的蓆子，能夠運載萬斛的船隻，這是風的力量，而不是葦葉的力量。總而言之，這些都是法界性海無作無為、不可思議的力量所顯現，非自非他，一切具足，所以才有這樣殊勝的方便法門，這可以說是捷徑中的捷徑。捨棄這個而不修習，真是愚癡。
八導二乘者
二乘之人避開塵世的境界，趨向寂滅，證得虛假的涅槃，無法得到如來的法身，仍然要承受業力和煩惱的痛苦。一者，因為無明住地（Avidyā-sthiti，根本無明）沒有斷除，所以不能達到見煩惱垢濁習氣臭穢究竟滅盡的凈波羅蜜（Śuddhi-pāramitā，清凈到彼岸）的果位。二者，因為無明住地有虛妄的行，沒有除滅，所以不能達到見無作無行我波羅蜜（Anābhoga-ātmā-pāramitā，無造作我到彼岸）的果位。三者，因為微細的虛妄而生起無漏業，意生諸陰沒有除盡，所以不能達到見極滅遠離樂波羅蜜（Nirupadrava-sukha-pāramitā，無苦樂到彼岸）的果位。四者，變易生死斷續流滅，不能達到見極無變易常波羅蜜（Atyanta-avikāra-nitya-pāramitā，不變易常到彼岸）的果位。因為這四種業力和煩惱沒有證得真理，如來憐憫他們，教令他們迴轉斷除惑心的方向，修習凈土法門，讓他們明白即空不斷，即有不常，乘坐大乘智慧進入涅槃之海。
九堅忍力者
龍樹菩薩（Nāgārjuna）說：童子超過四歲以上，未滿二十歲，稱為鳩摩羅伽（Kumāragraha，此云賢固）。如果菩薩初生菩薩家（初悟菩薩之道），如同嬰兒得到無生法忍（Anutpattika-dharma-kṣānti），乃至十住地（Daśa-bhūmi）遠離各種惡事，稱為鳩摩羅伽地。想要得到這樣的境界，應當學習般若波羅蜜（Prajñāpāramitā），常常想要不離開諸佛。有人問：菩薩應當化度眾生，為什麼常常想要不離開諸佛？回答說：有的菩薩還沒有進入菩薩的位次，沒有得到阿鞞跋致（Avaivartika，不退轉）的授記，如果
【English Translation】 English version Seven Excellent Expedients
This expedient is neither relying on one's own power nor on the power of others, but arises from the inherent, self-existing merits and virtues within the self-nature sea, where everything is readily available. Therefore, with just one sacred name, without the need for verbose words, the accomplishment of ten recitations immediately transcends multiple kalpas. It is like the roaring of ten thousand apertures, where the power lies in the soaring wind, visible because of the apertures; like a dark valley illuminated, where the merit lies in the morning sunlight, visible because of the valley; like a tiny ant whose hole can penetrate and connect a mountain dam, which is the power of water, not the ant's power. Or like a reed mat that can carry a boat of ten thousand bushels, which is the power of the wind, not the reed's power. In short, all of these are manifestations of the inconceivable power of the Dharma realm's self-nature sea, which is non-action and non-effort, complete in itself, neither self nor other. Therefore, there is such an excellent expedient, which can be called the quickest of quick paths. Abandoning this and not cultivating it is true foolishness.
Eight Guiding the Two Vehicles
Those of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) avoid worldly realms and seek tranquility, attaining a false Nirvana, unable to obtain the Dharma body of the Tathagata, and still subject to the suffering of karma and afflictions. First, because the Avidyā-sthiti (無明住地, the ground of ignorance) has not been eliminated, they cannot attain the fruit of Śuddhi-pāramitā (凈波羅蜜, purity to the other shore), where the defilements, turbidity, habitual tendencies, and foulness of afflictions are completely extinguished. Second, because there are false actions arising from the Avidyā-sthiti that have not been eliminated, they cannot attain the fruit of Anābhoga-ātmā-pāramitā (無作無行我波羅蜜, non-contrived self to the other shore). Third, because subtle falsehoods give rise to unwholesome karma, and the mind-born aggregates have not been completely eliminated, they cannot attain the fruit of Nirupadrava-sukha-pāramitā (極滅遠離樂波羅蜜, bliss free from suffering to the other shore). Fourth, because the changing birth and death continue to flow and cease, they cannot attain the fruit of Atyanta-avikāra-nitya-pāramitā (極無變易常波羅蜜, unchanging permanence to the other shore). Because these four types of karma and afflictions have not realized the truth, the Tathagata pities them and teaches them to turn away from severing afflictions and cultivate the Pure Land practice, so that they may understand that emptiness is not cessation, and existence is not permanence, and enter the sea of Nirvana with the wisdom of the Mahayana.
Nine Powers of Firm Endurance
Nāgārjuna (龍樹菩薩) said: A child over four years old but under twenty is called Kumāragraha (鳩摩羅伽, meaning 'virtuous and firm'). If a Bodhisattva is newly born into a Bodhisattva family (newly awakened to the Bodhisattva path), like an infant attaining Anutpattika-dharma-kṣānti (無生法忍, the patience with the unarisen dharma), and even in the Daśa-bhūmi (十住地, the ten abodes) is far from all evil deeds, this is called the Kumāragraha stage. If one wishes to attain such a stage, one should study Prajñāpāramitā (般若波羅蜜, the perfection of wisdom) and always desire not to be separated from the Buddhas. Someone asks: Bodhisattvas should transform sentient beings, why do they always desire not to be separated from the Buddhas? The answer is: Some Bodhisattvas have not yet entered the Bodhisattva position, have not received the prediction of Avaivartika (阿鞞跋致, non-retrogression), if
遠離諸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又如少湯投大冰池雖消少處反更成冰菩薩未入法位若遠離諸佛以少功德無方便力欲化眾生雖少利益反更墜落以是故新學菩薩不應遠離諸佛問曰若爾者何以不說不離聲聞辟支佛聲聞辟支佛亦能利益菩薩答曰菩薩大心聲聞辟支佛雖有涅槃利益無一切智故不能教道菩薩諸佛一切種智故能教導菩薩如象沒泥非像不能出菩薩亦如是若入非道中唯佛能救同大道故故說菩薩常欲不離諸佛複次菩薩作是念我未得佛眼故如盲無異若不為佛所引導則無所趣錯入余道設聞佛法異處行者未知教化時節行法多少複次菩薩見佛得種種利益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譬如嬰兒不應離母又如行道不離糧食如大熱時不離冷風涼水如大寒時不欲離火如度深水不應離船譬如病人不離良醫菩薩不離諸佛過於上事何以故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以是因緣故菩薩常不離佛問曰有為之法欺誑不真皆不可信云何得如願不離諸佛答曰福德智慧具足故乃應得佛何況不離諸佛眾生有無量劫罪因緣故不得如願雖行福德而智慧薄少雖行智慧而福德薄少故所愿不成菩薩求佛道故要行二忍
【現代漢語翻譯】 現代漢語譯本 遠離諸佛便會損壞各種善根，沉沒在煩惱之中，自己都不能解脫，又怎麼能解脫他人呢？就像人乘船在河流中央，船壞了，想要救助他人，反而自己也沉入水中。又像少量熱水倒入巨大的冰池中，雖然融化了少許地方，反而使更多的地方結成冰。菩薩如果還沒有進入法位，如果遠離諸佛，憑藉著微薄的功德和缺乏方便之力，想要教化眾生，即使能帶來少許利益，反而會讓自己墜落。因此，新學的菩薩不應該遠離諸佛。 有人問：『如果這樣，為什麼不說不離開聲聞（Śrāvaka，聽聞佛法而證悟的修行者）、辟支佛（Pratyekabuddha，不依師教，自己證悟的修行者）呢？聲聞和辟支佛也能利益菩薩。』 回答說：『菩薩發的是大乘之心，聲聞和辟支佛雖然有涅槃的利益，但沒有一切種智（sarvajñāna，佛陀所證悟的對一切事物和現象的全面、徹底的智慧），所以不能教導菩薩。諸佛具有一切種智，所以能夠教導菩薩。就像大象陷入泥潭，不是大象就不能將它拉出來。菩薩也是這樣，如果進入了錯誤的道路中，只有佛才能救度，因為佛與菩薩同修大道。所以說菩薩常常想要不離開諸佛。』 其次，菩薩這樣想：『我還沒有得到佛眼，就像盲人一樣沒有什麼不同。如果不被佛所引導，就無所適從，會錯誤地進入其他道路。即使聽聞了佛法，在不同的地方修行的人，也不知道教化的時節，也不知道修行的法門有多少。』 其次，菩薩見到佛能得到種種利益，或者眼睛見到佛而內心清凈，如果聽到佛所說的法，內心就會喜愛佛法，得到大智慧，隨著佛法修行而得到解脫。像這樣值遇佛有無量的利益，難道不應該一心一意地常常想要見到佛嗎？譬如嬰兒不應該離開母親，又如行走道路不離開糧食，如在大熱天不離開冷風涼水，如在大寒天不想要離開火，如渡過深水不應該離開船，譬如病人不離開良醫，菩薩不離開諸佛超過了以上這些事。為什麼呢？父母、親屬、知識、人天王等都不能像佛那樣帶來利益，佛能利益諸菩薩，使他們脫離各種苦難，安住在世尊的地位。因為這個因緣，所以菩薩常常不離開佛。 有人問：『有為之法（saṃskṛta-dharma，由因緣和合而成的、會變化的事物）欺騙不真實，都不可信，怎麼能如願不離開諸佛呢？』 回答說：『福德和智慧都具足，才能得到佛的果位，更何況是不離開諸佛呢？眾生因為有無量劫的罪業因緣，所以不能如願，雖然行了福德，但智慧淺薄；雖然行了智慧，但福德淺薄，所以所發的愿不能成就。菩薩爲了求佛道，一定要修行二忍（kṣānti，安忍）：』
【English Translation】 English version Being far from all Buddhas will damage all good roots, sink into afflictions, and be unable to liberate oneself, how can one liberate others? It is like a person on a boat in the middle of a river, the boat breaks, wanting to help others, but instead drowns oneself. It is also like pouring a small amount of hot water into a large ice pond, although it melts a small area, it causes more areas to freeze. If a Bodhisattva has not yet entered the stage of Dharma, if they are far from all Buddhas, relying on meager merits and lacking skillful means, wanting to transform sentient beings, even if it brings a little benefit, it will cause them to fall. Therefore, newly learning Bodhisattvas should not be far from all Buddhas. Someone asks: 'If that is the case, why not say not to leave Śrāvakas (listeners who attain enlightenment by hearing the Dharma), and Pratyekabuddhas (those who attain enlightenment on their own without a teacher)? Śrāvakas and Pratyekabuddhas can also benefit Bodhisattvas.' The answer is: 'Bodhisattvas have the Mahayana mind, although Śrāvakas and Pratyekabuddhas have the benefit of Nirvana, they do not have sarvajñāna (the Buddha's complete and thorough wisdom of all things and phenomena), so they cannot teach Bodhisattvas. All Buddhas have sarvajñāna, so they can teach Bodhisattvas. It is like an elephant sinking in the mud, only an elephant can pull it out. Bodhisattvas are also like this, if they enter a wrong path, only the Buddha can save them, because the Buddha and Bodhisattvas cultivate the same great path. Therefore, it is said that Bodhisattvas always want to not leave all Buddhas.' Secondly, Bodhisattvas think like this: 'I have not yet obtained the Buddha-eye, I am no different from 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 Dharma, those who practice in different places do not know the timing of teaching, nor do they know how many Dharma methods to practice.' Secondly, Bodhisattvas see the Buddha and obtain various benefits, or their eyes see the Buddha and their hearts become pure, if they hear what the Buddha says, their hearts will love the Dharma, obtain great wisdom, and attain liberation by practicing according to the Dharma. Like this, encountering the Buddha has immeasurable benefits, shouldn't one wholeheartedly always want to see the Buddha? For example, an infant should not leave its mother, just as traveling on the road should not leave food, just as in hot weather one should not leave cool wind and water, just as in cold weather one does not want to leave the fire, just as crossing deep water one should not leave the boat, just as a sick person does not leave a good doctor, Bodhisattvas not leaving all Buddhas exceeds these things. Why? Parents, relatives, acquaintances, human and heavenly kings, etc., cannot bring benefits like the Buddha, the Buddha can benefit all Bodhisattvas, enabling them to escape from all suffering and dwell in the position of the World Honored One. Because of this cause, Bodhisattvas always do not leave the Buddha. Someone asks: 'Saṃskṛta-dharma (conditioned phenomena, things that arise from causes and conditions and are subject to change) are deceptive and not real, all are untrustworthy, how can one wish to not leave all Buddhas?' The answer is: 'Having both merit and wisdom is necessary to attain Buddhahood, let alone not leaving all Buddhas? Sentient beings cannot fulfill their wishes because of the karmic causes of countless kalpas of sins, although they perform meritorious deeds, their wisdom is shallow; although they practice wisdom, their merit is shallow, so their vows cannot be fulfilled. Bodhisattvas, in order to seek the Buddha path, must practice two kṣānti (patience):'
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合和故何愿不得以是故菩薩世世常不離諸佛複次菩薩常愛樂唸佛故舍身受身恒得值佛譬如眾生習欲心重受淫鳥身所謂孔雀鴛鴦等習瞋恚偏多生毒蟲中所謂惡龍羅剎蜈蚣毒蛇等是菩薩心不貴轉輪聖王人天福樂但念諸佛是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天如或問曰禪宗悟達之士既曰見性成佛焉肯復求凈土答曰悟達之士政愿求生汝但未悟使汝既悟凈土之趨萬牛莫挽問曰學者但患大事不明大事既明當行佛教隨䫫化身入泥入水不避生死廣度生靈何故求生凈土厭苦趨樂答曰汝將謂一悟之後習漏永除便得不退轉耶將謂一悟之後更無偏學佛法修行證果等事耶將謂一悟之後便可上齊諸佛入生死不受障緣之所撓耶審如是則諸大菩薩修六度萬行動經恒河沙數劫者是皆愧汝古教有云聲聞尚有出胎之昧菩薩亦有隔陰之昏況近時薄解淺悟自救不了者縱有悟處深遠見地高明行解相應志在度人者奈何未登不退力用未充居此濁惡化此剛強此亦先聖之所未許如以未完不固之舟濟多人于惡海自他俱溺其理必然故往生論云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又先聖有云未得不退轉位不可混俗度生未
【現代漢語翻譯】 現代漢語譯本 因修持生忍和法忍，所以對一切眾生髮起慈悲心，滅除無量劫的罪業，獲得無量的福德。因為修持法忍，所以破除對諸法的無明，獲得無量的智慧。兩種修行結合在一起，還有什麼願望不能實現呢？因此，菩薩生生世世常常不離開諸佛。 再者，菩薩常常喜愛憶念佛，所以捨棄此身受彼身，恒常能夠遇到佛。譬如眾生習氣慾望深重，就受生為淫鳥之身，例如孔雀、鴛鴦等；習氣瞋恚偏重，就生在毒蟲之中，例如惡龍、羅剎、蜈蚣、毒蛇等。菩薩的心不看重轉輪聖王、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。 再者，菩薩常常善於修持唸佛三昧的因緣，所以所生之處常常遇到諸佛。天如或者問道：『禪宗開悟通達的人既然說見性成佛，怎麼肯再求生凈土呢？』回答說：『開悟通達的人正應該求生凈土。只是你還沒有開悟，假如你已經開悟，那麼求生凈土的趨向，萬牛也拉不回來。』 問道：『學人只是擔心大事不明，大事既然已經明白，就應當奉行佛教，隨機應變地化身，入泥入水，不避生死，廣度眾生，為什麼要求生凈土，厭惡痛苦而趨向快樂呢？』回答說：『你認為一旦開悟之後，習氣和漏洞就永遠消除，便能得到不退轉嗎？你認為一旦開悟之後，就沒有進一步學習佛法、修行證果等事情了嗎？你認為一旦開悟之後，就可以與諸佛並肩，進入生死而不受任何障礙的干擾了嗎？如果真是這樣，那麼諸大菩薩修持六度萬行，經歷恒河沙數劫，豈不是都要對你感到慚愧？』 古教有云：『聲聞尚且有出胎的迷惑，菩薩也有隔陰的昏昧，何況近時那些理解膚淺、開悟不深，自救都做不到的人。』縱然有開悟深遠、見地高明、行解相應、志在度人的人，但奈何還沒有登上不退轉的地位，力量還不夠充足，居住在這污濁惡劣的環境中，教化這些剛強難化的眾生，這也是先聖所不允許的。如同用未完成、不堅固的船隻，在惡海中救濟眾人，自己和他人都會一同沉溺，這是必然的道理。 所以《往生論》說：『想要遊戲地獄門的人，必須往生到凈土，得到無生忍之後，再返回生死救度受苦的眾生。』因為這個因緣，所以要求生凈土。又有先聖說：『未得到不退轉的地位，不可以混跡於世俗中度化眾生。』
【English Translation】 English version Because of cultivating the forbearance of birth (生忍, sheng ren, acceptance of the impermanence of life) and the forbearance of dharma (法忍, fa ren, acceptance of the truth of dharma), therefore, one generates compassion in all sentient beings, extinguishes limitless kalpas of sins, and obtains limitless merits. Because of cultivating the forbearance of dharma, one breaks through the ignorance of all dharmas and obtains limitless wisdom. When these two practices are combined, what wish cannot be fulfilled? Therefore, Bodhisattvas are always inseparable from all Buddhas in every lifetime. Furthermore, because Bodhisattvas always love and contemplate the Buddha, they constantly encounter the Buddha when they relinquish one body and receive another. For example, if sentient beings have strong habitual desires, they are born into the bodies of lustful birds, such as peacocks and mandarin ducks. If they have a strong inclination towards anger, they are born among poisonous insects, such as evil dragons, rakshasas, centipedes, and poisonous snakes. The minds of Bodhisattvas do not value the happiness of a Chakravartin King (轉輪聖王, zhuan lun sheng wang, universal ruler) or the bliss of humans and gods; they only contemplate the Buddhas. Therefore, they receive bodies according to what their minds value. Furthermore, because Bodhisattvas constantly cultivate the causes and conditions of the Samadhi of Buddha Recitation (唸佛三昧, nian fo san mei, concentration on Buddha), they constantly encounter Buddhas wherever they are born. Tianru (天如, a Buddhist monk's name) might ask: 'Since enlightened practitioners of Chan Buddhism (禪宗, chan zong, Zen Buddhism) say that seeing one's nature is becoming a Buddha, why would they still seek rebirth in the Pure Land?' The answer is: 'Enlightened practitioners should precisely seek rebirth in the Pure Land. It is only because you have not yet become enlightened. If you were already enlightened, the inclination to seek rebirth in the Pure Land could not be pulled back even by ten thousand oxen.' Someone might ask: 'Students only worry about not understanding the great matter. Once the great matter is understood, they should practice Buddhism, transform their bodies according to circumstances, enter mud and water, not avoid birth and death, and broadly liberate sentient beings. Why seek rebirth in the Pure Land, disliking suffering and seeking pleasure?' The answer is: 'Do you think that once you are enlightened, habitual leaks will be permanently eliminated, and you will attain non-retrogression? Do you think that once you are enlightened, there will be no further matters of studying the Buddha's teachings, practicing cultivation, and realizing the fruits? Do you think that once you are enlightened, you can be on par with all Buddhas, enter birth and death without being obstructed by any conditions? If that were the case, then all the great Bodhisattvas who cultivate the Six Perfections (六度, liu du, generosity, morality, patience, effort, concentration, and wisdom) and the myriad practices, spending kalpas as numerous as the sands of the Ganges River, would all be ashamed of you!' Ancient teachings say: 'Even Sravakas (聲聞, sheng wen, disciples who hear the Buddha's teachings) still have the delusion of emerging from the womb, and Bodhisattvas also have the confusion of being separated by the intermediate state. How much more so for those who have shallow understanding and superficial enlightenment in recent times, who cannot even save themselves.' Even if there are those who have profound enlightenment, high-minded views, corresponding practice and understanding, and aspire to liberate others, but they have not yet attained the position of non-retrogression, and their strength is not yet sufficient. Living in this turbid and evil environment, transforming these stubborn and difficult-to-transform sentient beings, this is also not permitted by the ancient sages. It is like using an incomplete and unstable boat to rescue many people in the evil sea; both oneself and others will drown together. This is a certain principle. Therefore, the Treatise on Rebirth (往生論, wang sheng lun, a commentary on the Pure Land teachings) says: 'Those who wish to play in the gates of hell must be born in that land, and after obtaining the forbearance of non-birth (無生忍, wu sheng ren, acceptance of the non-arising nature of phenomena), they will return to birth and death to save suffering sentient beings.' Because of this cause and condition, one should seek rebirth in the Pure Land. Furthermore, an ancient sage said: 'Before attaining the position of non-retrogression, one should not mingle with the mundane world to liberate sentient beings.'
得無生法忍要須常不離佛譬如嬰兒常不離母又如弱羽只可傅枝今此國中釋迦已滅彌勒未生四惡趣苦因果牽纏外道邪魔是非扇亂美色淫聲之相惑惡緣穢觸之交侵既無現佛可依又被境緣所撓初心悟達之人鮮有不遭其退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倘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之曰彼學愚夫愚婦之所為余嘗論其非鄙愚夫愚婦乃鄙文殊普賢龍樹馬鳴等也非特自迷正道自失善根自喪慧身自亡佛種且成謗法之業又招鄙聖之殃佛祖視為可哀憐者於是永明和尚深憐痛哀剖出心肝主張凈土既以自修又以化世故其臨終有種種殊勝相現舍利鱗砌徑生極樂上品乃至閻羅以為希有影象禮敬夫永明既悟達磨直指之禪又能致身于極樂上品以此解禪者之執情以此為末法之勸信是真大有功于宗教者豈特永明為然如死心新禪師作勸修凈土之文又如真歇了禪師作凈土說有云洞下一宗皆務密修其故何哉良以唸佛法門徑路修行正按大藏接上上根器傍引中下之機又云宗門大匠已悟不空有法秉志孜孜于凈業者以凈業見佛簡易於宗門故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禪師圓照本
禪師慈受深禪師南嶽思禪師法照禪師凈靄禪師凈慈大通禪師天臺懷玉禪師梁道珍禪師唐道綽禪師毗陵法真禪師姑蘇守納禪師北澗簡禪師天目禮禪師等諸大老皆是禪門宗匠究其密修顯化發揚凈土之旨則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門者方為堅固不退之門。
十示真法者
一切修行法門言空即斷言有即常未為究竟唯此唸佛三昧即念而凈凈非是無即凈而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若凈外有唸唸即有所所非凈故非念外有凈能入諸念若念外有凈凈即有二二非凈故當知諸佛順寂滅心而嚴凈土是故念凈土者當入一切寂滅門諸佛順常樂我凈心而嚴凈土是故念凈土者當入一切常樂我凈門諸佛順平等眾生心而嚴凈土是故念凈土者當入一切平等眾生門諸佛順大悲智業而嚴凈土是故念凈土者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是故念凈土者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是故念凈土者當入一切塵勞煩惱門諸佛順微塵芥子相而嚴凈土是故念凈土者當入一切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。
西方合論卷之二 卍新續
【現代漢語翻譯】 現代漢語譯本：慈受深禪師（Cishou Shen Chanshi），南嶽思禪師（Nanyue Si Chanshi），法照禪師（Fazhao Chanshi），凈靄禪師（Jingai Chanshi），凈慈大通禪師（Jingci Datong Chanshi），天臺懷玉禪師（Tiantai Huaiyu Chanshi），梁道珍禪師（Liang Daozhen Chanshi），唐道綽禪師（Tang Daochuo Chanshi），毗陵法真禪師（Piling Fazhen Chanshi），姑蘇守納禪師（Gusu Shouna Chanshi），北澗簡禪師（Beijian Jian Chanshi），天目禮禪師（Tianmu Li Chanshi）等諸位大德，皆是禪門中的宗師。探究他們秘密修持、顯現教化、發揚凈土宗的宗旨，則是不約而同。像那篇廣博的文章一樣，不能全部記錄。因此應當知道，禪宗的秘密修持不離凈土，初心頓悟也未脫離純真。進入此門的人，才是進入了堅固不退轉之門。
十示真法：
一切修行法門，說空就斷滅，說有就落入常見，都不是究竟。只有這唸佛三昧，即念即凈，凈並非空無；即凈而念，念並非實有。通達凈而無所依，就是念的本體；了知唸的本性是遠離的，就是凈的妙用。因此，不是在凈之外有念，能夠念于凈；如果在凈之外有念，念就有所執著，有所執著就不是凈。也不是在念之外有凈，能夠進入諸念；如果在念之外有凈，凈就有了二元對立，二元對立就不是凈。應當知道，諸佛順應寂滅之心而莊嚴凈土，因此念凈土的人，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，因此念凈土的人，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，因此念凈土的人，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，因此念凈土的人，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，因此念凈土的人，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，因此念凈土的人，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，因此念凈土的人，應當進入一切微塵芥子之門。以上這些大法門，只要一聲阿彌陀佛（Amitabha），都能全部證入，也沒有能證和所證的對立之相。如果不是這樣，那就是有餘之凈，唸佛三昧就不是這樣。
《西方合論》卷之二 卍新續
【English Translation】 English version: The venerable Chan masters Cishou Shen Chanshi (Cishou Shen Chan Master), Nanyue Si Chanshi (Nanyue Si Chan Master), Fazhao Chanshi (Fazhao Chan Master), Jingai Chanshi (Jingai Chan Master), Jingci Datong Chanshi (Jingci Datong Chan Master), Tiantai Huaiyu Chanshi (Tiantai Huaiyu Chan Master), Liang Daozhen Chanshi (Liang Daozhen Chan Master), Tang Daochuo Chanshi (Tang Daochuo Chan Master), Piling Fazhen Chanshi (Piling Fazhen Chan Master), Gusu Shouna Chanshi (Gusu Shouna Chan Master), Beijian Jian Chanshi (Beijian Jian Chan Master), Tianmu Li Chanshi (Tianmu Li Chan Master), and other great elders, were all masters of the Chan school. Investigating their secret cultivation, manifested teachings, and promotion of the Pure Land doctrine, they all coincided without prior agreement. Like that extensive text, it is impossible to record everything. Therefore, it should be known that the secret cultivation of Chan does not depart from the Pure Land, and the initial awakening has not departed from pure innocence. Those who enter this gate have entered the gate of steadfast non-retrogression.
Ten Demonstrations of True Dharma:
All Dharma methods of cultivation, speaking of emptiness leads to annihilation, speaking of existence leads to permanence; neither is ultimate. Only this Samadhi of Mindfulness of Buddha, is mindfulness itself is purity, and purity is not non-existence; purity itself is mindfulness, and mindfulness is not existence. Understanding that purity is without reliance is the essence of mindfulness; realizing that the nature of mindfulness is detachment is the function of purity. Therefore, it is not that there is mindfulness outside of purity that can be mindful of purity; if there is mindfulness outside of purity, then mindfulness has attachment, and what is attached is not pure. Nor is it that there is purity outside of mindfulness that can enter into all mindfulness; if there is purity outside of mindfulness, then purity has duality, and duality is not purity. It should be known that all Buddhas adorn the Pure Land in accordance with the mind of quiescence and extinction; therefore, those who are mindful of the Pure Land should enter the gate of all quiescence and extinction. All Buddhas adorn the Pure Land in accordance with the mind of permanence, bliss, self, and purity; therefore, those who are mindful of 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 towards all sentient beings; therefore, those who are mindful of the Pure Land should enter the gate of equality towards all sentient beings. All Buddhas adorn the Pure Land in accordance with great compassion, wisdom, and karma; therefore, those who are mindful of the Pure Land should enter the gate of great compassion, wisdom, and karma. All Buddhas adorn the Pure Land in accordance with the karma of non-action, non-doing, and inconceivable; therefore, those who are mindful of the Pure Land should enter the gate of non-action, non-doing, and inconceivable. All Buddhas adorn the Pure Land in accordance with the nature of dust, labor, and afflictions; therefore, those who are mindful of 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; therefore, those who are mindful of the Pure Land should enter the gate of all dust motes and mustard seeds. All of the above great Dharma gates, with just one utterance of Amitabha (Amitabha), can all be realized, and there is no duality of that which can be realized and that which is realized. If it is not so, then it is a purity with remainder, and the Samadhi of Mindfulness of Buddha is not like that.
Collected Essays on the Western Pure Land, Volume 2 卍 New Supplement
藏第 61 冊 No. 1165 西方合論標註
西方合論卷之三
第三部類門
夫如來說教廣有多門經中或偶一拈題或因緣舉出者不可勝載唯唸佛一門頻形讚歎如高巒之峙平原躍空而出類金星之晃沙磧映日即明故知法門殊勝未有逾此一門者也今約諸經但言西方大事者一概收入分經緯二義說文曰織有經集絲為之經常而緯變是故以經則非專談安養者不收以緯則凡泛舉唸佛者亦入登蔥山而樵玉首采羊脂泛溟海而斫香忍舍牛頭孔子曰爾所不知人其舍諸至於聞所未聞不無望于來哲。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
一無量平等清凈覺經二無量壽經三阿彌陀經四無量壽莊嚴經五出寶積第十八經名無量壽如來會五經同一梵本前四譯稍不精六即大阿彌陀經龍舒居士將前四譯和會者佛在王舍國靈鷲山為阿難慈氏等說中間出寶積者旨富詞法不知龍舒何以不見此本一佛說阿彌陀經二稱讚凈土佛攝受經二經同一梵本初經簡凈愈於後譯佛在舍衛國祇樹給孤獨園為舍利弗說讀誦者多主此經一觀無量壽經佛在王舍城耆阇崛山中為韋提希夫人說經中言十六妙觀修持法門備載此經故孤山判為定善然三種經皆專為西方起教如天中之天人中之王不必自相排抑譬一大虛空一尚不得豈有二哉經
中妙義具見余門今不贅述。
二經中之緯者
一鼓音聲王經佛在瞻波大城伽伽靈池與比丘百人說中雲若有四眾受持阿彌陀佛名臨命終時佛與聖眾接引往生一后出阿彌陀佛偈經自惟念法比丘乃從世饒王至弘此無量誓世世稽首行共五十六句始終惟偈二經亦專言凈土言義較前甚略判入緯䫫又鼓音意重持咒偈經是伽陀部非教本故。
三緯中之經者
一華嚴經普賢菩薩勸進善財童子海會大眾發大十愿至臨命終時一切諸根悉皆散壞一切威勢悉皆退失惟此愿王不相舍離於一切時引導其前一剎那間即得往生極樂世界其人自見生蓮花中蒙佛授記得授記已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出離皆得生於極樂世界又解脫長者云我若欲見安樂世界無量壽如來隨意即見如是十方一切世界所有如來我若欲見隨意即見(以下正明欲見即見之故)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一法華經云聞是經典如說修行於此命終即往安樂世界阿彌陀佛大菩薩眾圍繞住處生蓮華中寶座之上得菩薩神通無生法忍得是忍已眼根清凈以是清凈眼根見七百萬二千億那由他恒河沙等諸佛如來一楞嚴經大勢至白佛我憶往昔恒河沙
【現代漢語翻譯】 現代漢語譯本： 關於中妙義的具見，在其他章節已經詳細闡述，此處不再贅述。
二、經典中的緯書：
- 《鼓音聲王經》中，佛陀在瞻波大城伽伽靈池，與一百位比丘宣說，其中提到：『若有四眾弟子受持阿彌陀佛（Amitabha）名號，臨命終時，阿彌陀佛與諸聖眾會前來接引，往生極樂世界。』另一部后出的《阿彌陀佛偈經》，講述自惟念法比丘從世饒王處傳至弘揚此無量誓願，世世稽首而行，共五十六句，始終都是偈頌。這兩部經也專門講述凈土，但其言辭和意義較之前面的經典非常簡略，因此判為緯書。而且《鼓音聲王經》更側重於持咒，此偈經屬於伽陀部，並非根本的教典。
三、緯書中的經典：
- 《華嚴經》中，普賢菩薩（Samantabhadra）勸勉善財童子（Sudhana）和海會大眾，發起十大愿，說到臨命終時，一切諸根全部散壞，一切威勢全部退失，唯有此愿王不相舍離，在任何時候都引導在前，在一剎那間，就能往生極樂世界。其人會親自見到自己生於蓮花之中，蒙佛授記，得到授記已經無數劫，普遍在十方不可說不可說的世界，以智慧力隨順眾生的心而為利益，乃至能夠在煩惱大苦海中，救拔眾生，令其出離，都得以往生極樂世界。另外，解脫長者說：『我如果想要見到安樂世界無量壽如來（Amitayus），可以隨意即見。像這樣十方一切世界所有的如來，我如果想要見到，也可以隨意即見。』（以下正是說明想要見到就能見到的緣故）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，也如自己的身一樣，無來無去，無行住處。《法華經》中說：『聽聞此經典，如所說修行，於此命終，即往安樂世界，阿彌陀佛和大菩薩眾圍繞的住處，生於蓮花中的寶座之上，得到菩薩神通和無生法忍。得到此忍之後，眼根清凈，以這清凈的眼根，見到七百二十億那由他恒河沙等諸佛如來。《楞嚴經》中，大勢至菩薩（Mahasthamaprapta）對佛說：『我憶念往昔恒河沙
【English Translation】 English version: The detailed explanations of the profound meanings have been covered in other sections, so I will not repeat them here.
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Sutras within the Apocrypha:
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In the Drum Sound King Sutra, the Buddha, in the city of Champa at the Gaggara Pond, spoke to one hundred bhikshus, saying: 'If the fourfold assembly uphold the name of Amitabha Buddha (Amitabha), at the time of their death, the Buddha and the holy assembly will come to receive them, and they will be reborn in the Pure Land.' Another later Amitabha Verse Sutra tells how the Bhikshu of Mindfulness transmitted this immeasurable vow from King Serene and propagated it, bowing in reverence in every lifetime, consisting of fifty-six lines, all in verse. These two sutras also specifically discuss the Pure Land, but their words and meanings are very brief compared to the previous sutras, so they are classified as apocryphal. Moreover, the Drum Sound King Sutra emphasizes mantra recitation, and this verse sutra belongs to the Gatha section, not the fundamental teachings.
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Apocrypha within the Sutras:
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In the Avatamsaka Sutra, Bodhisattva Samantabhadra (Samantabhadra) encourages Sudhana (Sudhana) and the great assembly to make the Ten Great Vows, saying that at the time of death, all faculties will be scattered, and all power will be lost, but only this Vow King will not abandon them, guiding them at all times, and in an instant, they will be reborn in the Land of Ultimate Bliss. The person will personally see themselves born in a lotus flower, receive prediction from the Buddha, having received prediction for countless kalpas, universally in the inexpressible and inexpressible worlds of the ten directions, using the power of wisdom to benefit beings according to their minds, and even in the great ocean of suffering of afflictions, rescue beings, causing them to be liberated and reborn in the Land of Ultimate Bliss. Furthermore, the Elder Vimoksha says: 'If I wish to see Amitayus Tathagata (Amitayus) of the Land of Peace and Bliss, I can see him at will. Like this, all the Tathagatas in all the worlds of the ten directions, if I wish to see them, I can see them at will.' (The following explains that wanting to see means being able to see) I can understand the adornments and miraculous powers of the Buddha-lands of the Tathagatas, 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 comes from nowhere and goes nowhere, has no place to go or stay. The Lotus Sutra says: 'Hearing this sutra, practicing as it says, at the end of this life, one will go to the Land of Peace and Bliss, the dwelling place surrounded by Amitabha Buddha and great Bodhisattvas, born on a jeweled throne in a lotus flower, attaining the bodhisattva's supernatural powers and the non-origination forbearance. Having attained this forbearance, the eye faculty will be purified, and with this purified eye faculty, one will see seven million two hundred billion nayutas of Ganges sands of Buddhas and Tathagatas. In the Surangama Sutra, Mahasthamaprapta Bodhisattva (Mahasthamaprapta) said to the Buddha: 'I remember in the past, Ganges sands'
劫有佛出世名無量光十二如來相繼一劫其最後佛名超日月光彼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常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曰香光莊嚴我本因地以唸佛心入無生忍今於此界攝唸佛人歸於凈土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一切眾生云何是佛佛言一切決無生無動搖無取捨無相貌無自性可於此佛法中安住其心勿信於他爾時父王與七萬釋種聞說是法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往生極樂何者為十一者于諸眾生起于大慈無損害心二者于諸眾生起于大悲無逼惱心三者于佛正法不惜身命樂守護心四者於一切法發生勝忍(發生最勝忍心)無執著心五者不貪利養恭敬尊重凈意樂心六者求佛種智於一切時無忘失心七者于諸眾生尊重恭敬無下劣心八者不著世論于菩提分生決定心九者種諸善根無有雜染清凈之心十者于諸如來舍離諸相起隨念心是名菩薩發十
【現代漢語翻譯】 現代漢語譯本 在劫時有佛出世，名為無量光（Amitabha）的十二位如來相繼出現於一劫之中，其中最後一位佛名為超日月光（Surya-candra-prabha）。那位佛陀教導我念佛三昧（Buddha-smrti-samadhi），譬如有一個人一心一意地思念另一個人，而另一個人卻一心一意地忘記他。像這樣的兩個人，即使相逢也如同未逢，即使相見也如同未見。如果兩個人互相思念，而且憶念深刻，這樣乃至從生到生，都如同形影相隨，不會互相乖離。十方如來憐憫思念眾生，就像母親思念兒子一樣。如果兒子逃離，即使母親思念又有什麼用呢？如果兒子憶念母親，就像母親憶念兒子一樣，那麼母子歷生都不會互相違背遠離。如果眾生心裡憶念佛、唸佛，佛就會現前，常常降臨，必定能見到佛，離佛不遠，不需要藉助其他方便，自然就能心開悟解。就像染香的人，身上自然帶有香氣，這就叫做香光莊嚴。我最初在因地時，以唸佛之心證入無生法忍（anutpattika-dharma-ksanti），現在於此娑婆世界，攝受唸佛之人，迴歸于凈土。 《寶積經》中，佛陀告訴父王（凈飯王Suddhodana）說：『一切眾生都即是佛。你現在應當憶念西方極樂世界的阿彌陀佛（Amitabha），常常勤奮精進，應當可以證得佛道。』父王問道：『一切眾生為什麼是佛呢？』佛陀說：『一切眾生決無生滅、無動搖、無取捨、無相貌、無自性。可以在這佛法中安住其心，不要相信其他人。』當時，父王與七萬釋迦族人，聽聞此法，信解歡喜，領悟無生法忍。佛陀現出微笑，並說偈語道：『釋迦族人有決定智慧，因此對於佛法有決定信心，安心安住。此人命中終結之後，就能往生安樂國土，面見阿彌陀佛，無所畏懼，成就菩提。』 佛陀又告訴彌勒菩薩（Maitreya）說：『發十種心，可以往生極樂世界。哪十種心呢？第一，對於一切眾生，生起大慈之心，沒有損害之心。第二，對於一切眾生，生起大悲之心，沒有逼惱之心。第三，對於佛的正法，不惜身命，樂於守護之心。第四，對於一切法，生起最勝的忍耐之心，沒有執著之心。第五，不貪圖利養，恭敬尊重，有清凈意樂之心。第六，尋求佛的種智，在一切時中，沒有忘失之心。第七，對於一切眾生，尊重恭敬，沒有下劣之心。第八，不執著世俗的言論，對於菩提分法，生起決定之心。第九，種植各種善根，沒有雜染，有清凈之心。第十，對於諸如來，舍離各種相，生起隨念之心。』這叫做菩薩發十種心。
【English Translation】 English version During a kalpa, Buddhas appear in the world, twelve Tathagatas named 'Immeasurable Light' (Amitabha) succeed one another in a kalpa, the last Buddha of which is named 'Surpassing Sun and Moon Light' (Surya-candra-prabha). That Buddha taught me the Buddha-Recollection Samadhi (Buddha-smrti-samadhi). It is like a person who single-mindedly remembers another person, while the other person single-mindedly forgets him. Such two people, even if they meet, it is as if they have not met; even if they see each other, it is as if they have not seen each other. If two people remember each other, and the remembrance is deep, then even from life to life, they are like form and shadow following each other, not deviating from each other. The Tathagatas of the ten directions compassionately remember 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, like the mother remembers the child, then the mother and child will not be separated or distant from each other in successive lives. If sentient beings remember the Buddha and recite the Buddha's name in their minds, the Buddha will appear before them, always come, and they will surely see the Buddha, not far from the Buddha. Without relying on other means, they will naturally have their minds opened and enlightened. Just like a person who is perfumed, their body naturally has a fragrance. This is called 'Adornment of Fragrance and Light'. Originally, in my causal ground, I entered the 'Non-Origination Tolerance' (anutpattika-dharma-ksanti) with the mind of Buddha-Recollection. Now, in this Saha world, I gather those who recite the Buddha's name and return them to the Pure Land. In the 'Ratnakuta Sutra', the Buddha told King Suddhodana (Suddhodana) : 'All sentient beings are Buddhas. You should now remember Amitabha Buddha (Amitabha) of the Western Pure Land, and always diligently strive forward. You should be able to attain Buddhahood.' The King asked: 'Why are all sentient beings Buddhas?' The Buddha said: 'All sentient beings are without origination, without movement, without grasping, without appearance, and without self-nature. You can settle your mind in this Buddha-dharma, and do not believe others.' At that time, the King and seventy thousand members of the Shakya clan heard this Dharma, believed, understood, rejoiced, and realized the 'Non-Origination Tolerance'. The Buddha showed a smile and said in verse: 'The Shakya clan has definite wisdom, therefore they have definite faith in the Buddha-dharma, and peacefully abide. After this person's life ends, they will be reborn in the Land of Bliss, face Amitabha Buddha, be fearless, and attain Bodhi.' The Buddha also told Maitreya Bodhisattva (Maitreya): 'Generating ten kinds of minds can lead to rebirth in the Land of Ultimate Bliss. What are the ten kinds of minds? First, towards all sentient beings, generate a mind of great compassion, without a mind of harm. Second, towards all sentient beings, generate a mind of great pity, without a mind of oppression. Third, towards the Buddha's true Dharma, do not spare your life, and be happy to protect it. Fourth, towards all dharmas, generate the most excellent patience, without attachment. Fifth, do not be greedy for profit and offerings, be respectful and reverent, and have a pure mind of joy. Sixth, seek the Buddha's wisdom, and at all times, do not forget it. Seventh, towards all sentient beings, be respectful and reverent, without a lowly mind. Eighth, do not be attached to worldly discussions, and generate a definite mind towards the factors of Bodhi. Ninth, plant various good roots, without impurities, and have a pure mind. Tenth, towards all Tathagatas, abandon all forms, and generate a mind of recollection.' This is called the Bodhisattva generating ten kinds of minds.
種心由是心故當得往生若人於此十念隨成一心樂欲往生彼佛世界若不得生無有是處一般舟三昧經佛告䟦陀和菩薩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后見阿彌陀佛于覺不見於夢中見之譬如夢中所見不知晝不知夜亦不知內亦不知外不用(猶因也)在冥中故不見不用有所蔽礙故不見(此亦佛說)如是䟦陀和菩薩(指上沙門白衣)心當作是念時諸佛國境界名大山須彌山其有幽冥之處悉為開闢目亦不蔽心亦不礙是菩薩摩訶薩(亦指沙門白衣)不持天眼徹視不持天耳徹聽不持神足到于佛剎不於是間終生彼間佛剎乃見便於是間坐見阿彌陀佛聞所說經悉受得從三昧中悉能具足為人說之一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一大集經賢護品云求無上菩提者應修唸佛禪三昧偈云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一十住斷結經云時座中有四億眾自知死此生彼牽連不斷欲為之源樂生無慾國土佛言西方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一如來不思議境界經云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中一隨愿往生經言佛國無量專求極樂者何一以
【現代漢語翻譯】 現代漢語譯本： 『種心』（往生凈土的種子）是由這個『心』（指一心念佛的心）的緣故，應當能夠往生。如果有人以這種『十念』（指十念法）隨順成就『一心』（指至誠懇切的心），並且歡喜樂意地想要往生阿彌陀佛的極樂世界，如果不能往生，那是絕對不可能的。 《般舟三昧經》中，佛告訴䟦陀和菩薩（一位菩薩的名字）說：『如果出家沙門或在家白衣，聽聞西方阿彌陀佛的剎土，常常憶念那個地方的佛，不違犯戒律，一心念佛，如果能做到一天一夜，或者七天七夜，過了七天之後，就能見到阿彌陀佛。在清醒時能見到，在夢中也能見到。』譬如在夢中所見，不知道是白天還是黑夜，也不知道是在身體之內還是身體之外。因為沒有在黑暗之中，所以能見到；因為沒有被任何事物遮蔽阻礙，所以能見到（這也是佛親口說的）。 像這樣，䟦陀和菩薩（指上面的沙門和白衣），心中應當這樣想：當唸佛的時候，諸佛國土的境界，包括大山和須彌山（佛教宇宙觀中的山），所有幽暗的地方都會被照亮開闢，眼睛不會被遮蔽，心也不會被阻礙。這位菩薩摩訶薩（也指沙門和白衣），不需要擁有天眼就能徹見，不需要擁有天耳就能徹聽，不需要擁有神足通就能到達佛剎。不需要從這個世界死去，才能往生到那個佛剎，而是當下就能見到，便在這個座位上就能見到阿彌陀佛，聽聞阿彌陀佛所說的經典，全部都能領受，從三昧（一種禪定狀態）中，全部都能具足，並且能夠為人解說。 《觀佛三昧經》中，文殊菩薩（一位菩薩的名字）親自敘述自己過去世的因緣，說自己因為得到唸佛三昧，應當往生凈土。世尊（指釋迦牟尼佛）又為他授記說：『你應當往生極樂世界。』 《大集經·賢護品》中說：『求無上菩提（指最高的覺悟）的人，應當修習唸佛禪三昧。』偈頌中說：『如果有人稱念阿彌陀佛的名號，這就是無上甚深微妙的禪定。至誠懇切地想像見到佛的時候，那就是不生不滅的法。』 《十住斷結經》中說：『當時在座的有四億人，他們知道自己死後會往生到另一個地方，這種牽連不斷，是慾望的根源，他們喜歡往生到沒有慾望的國土。』佛說：『從西方去，經過無數的國土，有一尊佛，名叫無量壽佛（阿彌陀佛的另一個名字），他的國土清凈，沒有淫慾、嗔怒、愚癡，眾生都是從蓮花中化生，不是從父母所生。你們應當往生到那裡。』 《如來不思議境界經》中說：『菩薩了知諸佛以及一切法，都只是心的顯現。得到隨順忍（一種對真理的接受），或者進入初地（菩薩修行的第一個階位），捨棄身體后迅速往生到妙喜世界（東方凈土），或者往生到極樂凈土中。』 《隨愿往生經》中說：『佛國無量，如果專門求生極樂世界，會怎麼樣呢？』回答是：『一心專念阿彌陀佛，就能往生。』
【English Translation】 English version: The 'seed-mind' (the seed for rebirth in the Pure Land) is because of this 'mind' (referring to the mind of single-minded Buddha-recitation), one should be able to be reborn. If someone, with this 'ten recitations' (referring to the ten-recitation method), accordingly achieves 'one-mindedness' (referring to a sincere and earnest mind), and joyfully desires to be reborn in the Land of Ultimate Bliss of Amitabha Buddha, if they cannot be reborn, that is absolutely impossible. In the Pratyutpanna Samadhi Sutra, the Buddha told Bhadrakaapila Bodhisattva (name of a Bodhisattva): 'If a monastic Shramana or a lay white-clad person, hearing of the Western Land of Amitabha Buddha, constantly remembers the Buddha of that place, without violating precepts, and recites the Buddha's name with one-mindedness, if they can do this for one day and one night, or seven days and seven nights, after seven days, they will see Amitabha Buddha.' They can see him in wakefulness, and they can see him in dreams. Just like what is seen in a dream, one does not know if it is day or night, nor does one know if it is inside or outside the body. Because one is not in darkness, one can see; because one is not obstructed or hindered by anything, one can see (this is also what the Buddha personally said). Like this, Bhadrakaapila Bodhisattva (referring to the above Shramana and white-clad person), should think in their mind: when reciting the Buddha's name, the realms of the Buddhas' lands, including great mountains and Mount Sumeru (mountain in Buddhist cosmology), all dark places will be illuminated and opened up, the eyes will not be obscured, and the mind will not be hindered. This Bodhisattva-Mahasattva (also referring to the Shramana and white-clad person), does not need to possess the divine eye to see through, does not need to possess the divine ear to hear through, does not need to possess the divine foot to arrive at the Buddha-land. One does not need to die in this world to be reborn in that Buddha-land, but can see it immediately, and can see Amitabha Buddha while sitting in this seat, hear the sutras spoken by Amitabha Buddha, receive them all, be fully equipped from the Samadhi (a state of meditative absorption), and be able to explain them to others. In the Contemplation on Buddha Samadhi Sutra, Manjushri Bodhisattva (name of a Bodhisattva) personally narrates his past life causes, saying that because he obtained the Buddha-recitation Samadhi, he should be reborn in the Pure Land. The World-Honored One (referring to Shakyamuni Buddha) also predicted for him, saying: 'You should be reborn in the Land of Ultimate Bliss.' In the Mahasamghata Sutra, Chapter on Virtuous Protection, it says: 'Those who seek unsurpassed Bodhi (referring to the highest enlightenment) should cultivate the Buddha-recitation Chan Samadhi.' The verse says: 'If someone recites the name of Amitabha Buddha, this is the unsurpassed, profound, and subtle Chan meditation. When one sincerely imagines seeing the Buddha, that is the Dharma of non-birth and non-death.' In the Ten Abodes and Severing Bonds Sutra, it says: 'At that time, there were four hundred million people in the assembly, who knew that after their death they would be reborn in another place. This continuous connection is the root of desire, and they like to be reborn in a land without desire.' The Buddha said: 'Going from the West, passing through countless lands, there is a Buddha named Amitayus (another name for Amitabha Buddha), his land is pure, without lust, anger, or ignorance, and beings are born from lotuses, not from parents. You should be reborn there.' In the Tathagatacintya-visvasa-nirdeśa Sutra, it says: 'Bodhisattvas understand that all Buddhas and all Dharmas are only manifestations of the mind. Obtaining acceptance of compliance (a kind of acceptance of the truth), or entering the first ground (the first stage of Bodhisattva practice), after abandoning the body, one is quickly reborn in the Land of Wonderful Joy (Eastern Pure Land), or reborn in the Land of Ultimate Bliss.' The Sutra on Rebirth According to Vow says: 'Buddha-lands are countless, if one specifically seeks rebirth in the Land of Ultimate Bliss, what will happen?' The answer is: 'Single-mindedly reciting Amitabha Buddha, one can be reborn.'
因勝十念為因故一以緣勝四十八愿普度眾生故一稱揚諸佛功德經云若有得聞無量壽如來名者一心信樂其人命終阿彌陀佛與諸比丘住其人前魔不能壞彼正覺心又云持諷誦唸此人當得無量之福永離三途命終之後往生彼剎一大云經云善男子於此西方有一世界名曰安樂其土有佛號無量壽於今現在常為眾生講宣正法告一菩薩汝善男子娑婆世界釋迦牟尼佛為諸薄福鈍根眾生說大云經汝可往彼至心聽受是彼菩薩欲來至此故先現瑞善男子汝觀彼土諸菩薩身滿足五萬六千由旬世尊彼來菩薩名號何等何緣而來此土將非為度眾生故來唯愿如來為諸眾生分別解說善男子彼土菩薩欲聞凈光受記別事並欲供養如是三昧是故而來善男子是菩薩名無邊光通達方便善能教導一入楞伽經云大慧汝當知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一大悲經云我滅度后北天竺國有比丘名祈婆伽修習無量最勝善根已而命終生於西方過百千億世界無量壽佛國以後成佛號無垢光如來。
四緯中之緯者
一如華嚴毗盧遮那品云爾時大威光童子見波羅蜜善根莊嚴王如來成等正覺現神通力即得唸佛三昧名無邊海藏門又光明覺品云爾時光明過千世界乃至一切處文殊菩薩各于佛所同時發聲說此頌言一切威儀中常
【現代漢語翻譯】 現代漢語譯本 因勝過十唸作為原因，一是因為四十八愿普遍救度眾生，所以一聲稱揚諸佛功德。《稱揚諸佛功德經》說：『如果有人聽到無量壽如來的名號，一心信樂，這個人命終時，阿彌陀佛會與眾比丘出現在他面前，邪魔不能破壞他正直覺悟的心。』又說：『受持諷誦，唸誦此經的人，應當得到無量的福報，永遠脫離三途，命終之後往生彼剎。』《大云經》說：『善男子，在西方有一個世界，名叫安樂，那裡的佛號無量壽（Amitabha），現在常常為眾生講說正法。』告訴一位菩薩：『你，善男子，娑婆世界（Saha World）的釋迦牟尼佛（Sakyamuni Buddha）為那些福薄鈍根的眾生說《大云經》，你可以前往那裡，至誠聽受。』是那位菩薩想要來到這裡，所以先顯現瑞相。善男子，你觀察那個國土的諸位菩薩，身形滿足五萬六千由旬。世尊，那位要來的菩薩名號是什麼？因為什麼原因來到此土？難道是爲了救度眾生而來嗎？唯愿如來為諸位眾生分別解說。』善男子，那個國土的菩薩想要聽聞凈光受記的特別事蹟，並且想要供養這樣的三昧，所以才來。善男子，這位菩薩名叫無邊光通達方便，善於教導。《入楞伽經》說：『大慧（Mahamati），你應該知道，善逝（Sugata，佛的稱號）滅度后，在南天竺國中，有一位大名德的比丘，他的名字叫龍樹（Nagarjuna），能破除有無的宗派，在世間中顯揚我無上的大乘佛法，得到初歡喜地，往生安樂國。《大悲經》說：『我滅度后，在北天竺國有一位比丘，名叫祈婆伽（Prayuta），修習無量最殊勝的善根，之後命終，往生到西方超過百千億世界的無量壽佛國，以後成佛，號無垢光如來。』 四緯中之緯是： 如《華嚴經·毗盧遮那品》說：『當時大威光童子見到波羅蜜善根莊嚴王如來（Paramita Good Roots Adornment King Tathagata）成就等正覺，顯現神通力，立即得到唸佛三昧，名叫無邊海藏門。』又《光明覺品》說：『當時光明超過千個世界，乃至一切處，文殊菩薩（Manjusri Bodhisattva）各自在佛所同時發聲，說這首偈頌：一切威儀中常常...
【English Translation】 English version Because surpassing the ten recitations is the cause, and because the forty-eight vows universally deliver sentient beings, therefore, one praises the merits of all Buddhas. The Sutra of Praising the Merits of All Buddhas says: 'If there is someone who hears the name of Amitabha Tathagata (Amitabha Tathagata), and believes and rejoices with one mind, when this person's life ends, Amitabha Buddha (Amitabha Buddha) will appear before him with all the Bhikkhus (Bhikkhus), and demons cannot destroy his upright enlightened mind.' It also says: 'Those who uphold, recite, and chant this sutra should receive immeasurable blessings, be forever free from the three evil paths, and be reborn in that Buddha-land after death.' The Great Cloud Sutra says: 'Good man, in the West there is a world called Sukhavati (Sukhavati), and the Buddha there is named Amitayus (Amitayus), who is now constantly expounding the Dharma for sentient beings.' He told a Bodhisattva (Bodhisattva): 'You, good man, Sakyamuni Buddha (Sakyamuni Buddha) in the Saha World (Saha World) is teaching the Great Cloud Sutra for those sentient beings with little merit and dull roots. You may go there and listen with sincerity.' It is that Bodhisattva who wants to come here, so he first manifests auspicious signs. Good man, you observe the bodies of the Bodhisattvas in that land, which are fully 56,000 yojanas (yojanas) in size. World-Honored One, what is the name of the Bodhisattva who is coming? For what reason does he come to this land? Is it perhaps to deliver sentient beings? May the Tathagata (Tathagata) explain it separately for all sentient beings.' Good man, the Bodhisattva of that land wants to hear the special events of the prediction of Pure Light, and also wants to make offerings to such Samadhi (Samadhi), so he comes. Good man, this Bodhisattva is named Boundless Light, who is proficient in expedient means and good at teaching. The Lankavatara Sutra says: 'Mahamati (Mahamati), you should know that after the Sugata (Sugata) passes away, in South India there will be a Bhikkhu (Bhikkhu) of great fame and virtue, whose name is Nagarjuna (Nagarjuna), who can destroy the schools of existence and non-existence, manifest my supreme Mahayana Dharma (Mahayana Dharma) in the world, attain the first Joyful Ground, and be reborn in the Land of Bliss.' The Great Compassion Sutra says: 'After I pass away, in North India there will be a Bhikkhu (Bhikkhu) named Prayuta (Prayuta), who will cultivate immeasurable and most excellent good roots, and after his death, he will be reborn in the Land of Immeasurable Life Buddha (Amitayus Buddha) in the West, beyond hundreds of thousands of billions of worlds, and will later become a Buddha named Immaculate Light Tathagata.' The most important of the four dimensions is: As the Avatamsaka Sutra, Vairochana Chapter says: 'At that time, the Great Majestic Light Youth saw Paramita Good Roots Adornment King Tathagata (Paramita Good Roots Adornment King Tathagata) achieve perfect enlightenment and manifest supernatural powers, and immediately attained the Samadhi of Buddha Recitation, named the Door of Boundless Ocean Treasury.' Also, the Chapter of Luminous Awareness says: 'At that time, the light surpassed a thousand worlds, and even everywhere, Manjusri Bodhisattva (Manjusri Bodhisattva) simultaneously uttered this verse at each Buddha's place: In all deportment, always...
唸佛功德晝夜無暫斷如是業應作又賢首品云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又十無盡藏品第八念藏云此念有十種所謂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又兜率偈贊品離垢幢菩薩云以佛為境界專念而不捨此人得見佛其數與心等又十回向品第十回向云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(此二十二字作一句讀)又十地品中從初至終界地皆云一切所作不離唸佛又佛不思議法品云如來有十種佛事一者若有眾生專心憶念則得現前二者若有眾生心不調順則為說法等又入法界品云德云比丘告善財言善男子我得自在決定解力信根清凈智光照耀普觀境界離一切障具清凈行往詣十方供養諸佛常念一切諸佛如來總持一切諸佛正法常見一切諸佛隨諸眾生種種心樂(下文所言正此義)示現種種成正覺門于大眾中而師子吼善男子我唯得此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諸佛國土種種宮殿悉嚴凈故令一切眾生唸佛門隨諸眾生心之所樂皆令見佛得清凈故令安住力唸佛門令入如來十方中故令安住法念佛門見無量佛聽聞法故照耀諸方唸佛門悉見一切諸世界中等無差別諸佛海故人不可見處唸佛門悉見一切微細境中諸佛自在神通事
【現代漢語翻譯】 現代漢語譯本 唸佛的功德晝夜沒有片刻間斷，這樣的行業應當去做。又《賢首品》中說，見到有人臨終時，勸他念佛，又展示佛像讓他瞻仰敬奉，使他對佛產生深深的歸依和仰慕，因此得以成就這種光明。又《十無盡藏品》第八念藏中說，這種念有十種，分別是：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。 又《兜率偈贊品》離垢幢菩薩說：『以佛為境界，專心憶念而不捨棄，這個人得見佛的數量與他的心念一樣多。』又《十回向品》第十回向說：『以法施迴向，愿所得的憶念與法界相等，無量無邊世界未來現在一切諸佛。』（這二十二個字作為一句來讀）。 又《十地品》中，從初地到終界，每一地都說一切所作都不離唸佛。又《佛不思議法品》中說：『如來有十種佛事，一是如果有眾生專心憶念，佛就得以現前；二是如果有眾生心不調順，就為他說法等等。』 又《入法界品》中，德云比丘告訴善財童子說：『善男子，我得到了自在決定解力，信根清凈，智慧光明照耀，普遍觀察境界，遠離一切障礙，具足清凈的行為，前往十方供養諸佛，常常憶念一切諸佛如來，總持一切諸佛的正法，常見一切諸佛，隨順諸眾生種種的心意和喜好（下文所說的「正」就是這個意思），示現種種成就正覺的法門，在大眾中發出獅子吼。善男子，我唯獨得到了這種憶念一切諸佛境界的智慧光明普見法門，也就是智光普照唸佛門，常見一切諸佛國土種種宮殿都莊嚴清凈，因此令一切眾生唸佛門，隨順諸眾生心中所喜好的，都令他們見到佛而得到清凈，因此令安住力唸佛門，令他們進入如來十方中，因此令安住法念佛門，見到無量佛而聽聞佛法，因此照耀諸方唸佛門，完全見到一切世界中平等無差別諸佛海，因此在人無法看見的地方唸佛門，完全見到一切微細境界中諸佛自在的神通事業。』
【English Translation】 English version The merit of reciting the Buddha's name is without interruption day and night; such actions should be performed. Furthermore, the 'Worthy Leader' chapter says, 'Upon seeing someone nearing death, encourage them to recite the Buddha's name, and display venerable images for them to gaze upon and revere, enabling them to deeply rely on and admire the Buddha; thus, this light is achieved.' Moreover, the eighth 'Thought Treasury' of the 'Ten Inexhaustible Treasuries' chapter says, 'This thought has ten aspects, namely: the thought of tranquility, the thought of purity, the thought of non-turbidity, the thought of clarity, the thought of detachment from dust, the thought of detachment from various things, the thought of detachment from defilement, the thought of radiance, the thought of loveliness, and the thought of being unimpeded.' Furthermore, the Bodhisattva 'Immaculate Banner' in the 'Praise Verses of Tushita Heaven' chapter says, 'Taking the Buddha as the object, focusing the mind on remembrance without abandoning, this person will see Buddhas as numerous as their thoughts.' Also, the tenth dedication in the 'Ten Dedications' chapter says, 'Dedicating through Dharma giving, may the remembrance obtained be equal to the Dharma realm, the immeasurable and boundless worlds, and all Buddhas of the future and present.' (These twenty-two characters are to be read as one sentence). Moreover, in the 'Ten Grounds' chapter, from the first ground to the last, each ground states that all actions are inseparable from the remembrance of the Buddha. Furthermore, the 'Inconceivable Qualities of the Buddha' chapter says, 'The Tathagata has ten Buddha-activities: first, if there are sentient beings who single-mindedly remember, then the Buddha appears before them; second, if there are sentient beings whose minds are not harmonious, then the Buddha speaks Dharma for them, and so on.' Furthermore, in the 'Entering the Dharma Realm' chapter, the Bhikshu Virtue Cloud tells the youth Sudhana, 'Good man, I have obtained the power of self-mastery and decisive understanding, the purity of the root of faith, the illumination of wisdom light, universally observing realms, free from all obstacles, possessing pure conduct, going to the ten directions to make offerings to all Buddhas, constantly remembering all Tathagatas, upholding all the true Dharma of all Buddhas, constantly seeing all Buddhas, according to the various minds and delights of sentient beings (the 'true' mentioned below refers to this meaning), manifesting various gates of accomplishing perfect enlightenment, roaring like a lion in the assembly. Good man, I have only obtained this wisdom light of remembering all Buddha realms, the door of universally seeing the Dharma through the light of wisdom, constantly seeing all Buddha lands, various palaces all adorned and pure, therefore causing all sentient beings to enter the door of Buddha-remembrance, according to what sentient beings delight in, causing them all to see the Buddha and attain purity, therefore causing them to abide in the power of Buddha-remembrance, causing them to enter the ten directions of the Tathagata, therefore causing them to abide in the Dharma of Buddha-remembrance, seeing immeasurable Buddhas and hearing the Dharma, therefore illuminating all directions with Buddha-remembrance, completely seeing the sea of Buddhas in all worlds, equal and without difference, therefore in places invisible to people, the door of Buddha-remembrance, completely seeing the self-mastery and miraculous deeds of the Buddhas in all subtle realms.'
故住于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國土咸見佛身超過一切無與等故住一切世唸佛門隨於自心之所欲樂普見三世諸如來故住一切境唸佛門普於一切諸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諸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心常觀察一一佛身充偏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所有欲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一法華經云若有因緣獨入他家一心念佛乞食無侶一心念佛又云若人散亂心入于塔廟中一稱南無佛皆已成佛道一凈名經云寶積當知直心是菩薩凈土菩薩成佛時不謟眾生來生其國深心是菩薩凈土菩薩成佛時具足功德眾生來生其國大乘心是菩薩凈土菩薩成佛時大乘眾生來生其國佈施是菩薩凈土菩薩成佛時一切能捨眾生來生其國持戒是菩薩凈土菩薩成佛時行十
【現代漢語翻譯】 現代漢語譯本 故住于諸劫唸佛門，於一切劫中常見如來，因如來諸所施為無有暫舍。故住一切時念佛門，於一切時常見如來，親近同住，不捨離故。故住一切剎唸佛門，於一切國土咸見佛身，超過一切，無與等故。故住一切世唸佛門，隨於自心之所欲樂，普見三世諸如來。故住一切境唸佛門，普於一切諸境界中，見諸如來次第現。故住寂滅唸佛門，於一念中見一切剎，一切諸佛示涅槃。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，心常觀察一一佛身，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，知隨自心所有欲樂，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。一《法華經》云：『若有因緣獨入他家，一心念佛乞食無侶，一心念佛。』又云：『若人散亂心，入于塔廟中，一稱南無佛（皈依佛），皆已成佛道。』一《凈名經》云：『寶積（菩薩名）當知，直心是菩薩凈土，菩薩成佛時，不諂誑眾生來生其國。深心是菩薩凈土，菩薩成佛時，具足功德眾生來生其國。大乘心是菩薩凈土，菩薩成佛時，大乘眾生來生其國。佈施是菩薩凈土，菩薩成佛時，一切能捨眾生來生其國。持戒是菩薩凈土，菩薩成佛時，行十……』
【English Translation】 English version Therefore, abiding in the Dharma-gate of Buddha-Recollection in all kalpas (aeons), one constantly sees the Tathagata (another name for Buddha) in all kalpas, because the Tathagata's actions are never abandoned. Therefore, abiding in the Dharma-gate of Buddha-Recollection at all times, one constantly sees the Tathagata at all times, closely dwelling together without separation. Therefore, abiding in the Dharma-gate of Buddha-Recollection in all Buddha-lands, one sees the Buddha's body in all lands, surpassing all, without equal. Therefore, abiding in the Dharma-gate of Buddha-Recollection in all worlds, according to the desires and pleasures of one's own mind, one universally sees the Tathagatas of the three times (past, present, and future). Therefore, abiding in the Dharma-gate of Buddha-Recollection in all realms, one universally sees the Tathagatas appearing in sequence in all realms. Therefore, abiding in the Dharma-gate of Buddha-Recollection in quiescence, in one thought, one sees all lands, and all Buddhas demonstrating Nirvana (liberation from the cycle of death and rebirth). Therefore, abiding in the Dharma-gate of Buddha-Recollection in detachment, in one thought, one sees all Buddhas departing from their abodes. Therefore, abiding in the Dharma-gate of Buddha-Recollection in vastness, the mind constantly observes each Buddha's body, filling all Dharma-realms. Therefore, abiding in the Dharma-gate of Buddha-Recollection in subtlety, at the tip of a single hair, countless Tathagatas appear, all arriving at that place to serve. Therefore, abiding in the Dharma-gate of Buddha-Recollection in adornment, in one thought, one sees all lands, all with Buddhas attaining perfect enlightenment, manifesting miraculous transformations. Therefore, abiding in the Dharma-gate of Buddha-Recollection in accomplishment, one sees all Buddhas appearing in the world, emitting wisdom light, and turning the Dharma wheel (teaching the Dharma). Therefore, abiding in the Dharma-gate of Buddha-Recollection in the liberated mind, one knows that according to the desires and pleasures of one's own mind, all Buddhas manifest their images. Therefore, abiding in the Dharma-gate of Buddha-Recollection in self-karma, one knows that according to the accumulated karma of sentient beings, their images appear, causing them to awaken. Therefore, abiding in the Dharma-gate of Buddha-Recollection in miraculous transformation, one sees the vast lotus flower on which the Buddha sits, blooming throughout the Dharma-realm. Therefore, abiding in the Dharma-gate of Buddha-Recollection in emptiness, one observes the clouds of the Tathagata's body, adorning the Dharma-realm and the realm of emptiness. The Lotus Sutra says: 'If, due to circumstances, one enters another's home alone, single-mindedly reciting the Buddha's name while begging for food without companions, single-mindedly reciting the Buddha's name.' It also says: 'If a person with a scattered mind enters a stupa or temple, even a single utterance of 'Namo Buddha' (Homage to the Buddha) will lead to the attainment of Buddhahood.' The Vimalakirti Sutra says: 'O Treasure Accumulation (a Bodhisattva's name), know that a straightforward mind is the Pure Land of a Bodhisattva. When a Bodhisattva attains Buddhahood, beings who are not deceitful will be born in that land. A profound mind is the Pure Land of a Bodhisattva. When a Bodhisattva attains Buddhahood, beings with complete merit will be born in that land. The Mahayana (Great Vehicle) mind is the Pure Land of a Bodhisattva. When a Bodhisattva attains Buddhahood, Mahayana beings will be born in that land. Giving is the Pure Land of a Bodhisattva. When a Bodhisattva attains Buddhahood, all beings who are capable of giving will be born in that land. Upholding precepts is the Pure Land of a Bodhisattva. When a Bodhisattva attains Buddhahood, those who practice the ten...'
善道滿愿眾生來生其國忍辱是菩薩凈土菩薩成佛時三十二相莊嚴眾生來生其國精進是菩薩凈土菩薩成佛時勤修一切功德眾生來生其國禪定是菩薩凈土菩薩成佛時攝心不亂眾生來生其國智慧是菩薩凈土菩薩成佛時正定眾生來生其國四無量心是菩薩凈土菩薩成佛時成就慈悲喜捨眾生來生其國四攝法是菩薩凈土菩薩成佛時解脫所攝眾生來生其國方便是菩薩凈土菩薩成佛時於一切法方便無礙眾生來生其國三十七品是菩薩凈土菩薩成佛時念處正勤神足根力覺道眾生來生其國迴向心是菩薩凈土菩薩成佛時得一切具足功德國土說除八難是菩薩凈土菩薩成佛時國土無有三惡八難自守戒行不譏彼缺是菩薩凈土菩薩成佛時國土無有犯禁之名十善是菩薩凈土菩薩成佛時命不中夭大富梵行所言誠諦常以軟語眷屬不離善和諍訟言必饒益不嫉不恚正見眾生來生其國如是寶積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是故寶積若菩薩欲得凈土當凈其心隨其心凈則佛土凈又云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而不望報代一切眾生受諸苦惱所作功
【現代漢語翻譯】 現代漢語譯本 以善良之道滿足眾生願望，眾生來生於那個佛國，忍辱是菩薩的凈土，菩薩成佛時，以三十二相莊嚴，眾生來生於那個佛國。精進是菩薩的凈土，菩薩成佛時，勤奮修習一切功德，眾生來生於那個佛國。禪定是菩薩的凈土，菩薩成佛時，攝持心念不散亂，眾生來生於那個佛國。智慧是菩薩的凈土，菩薩成佛時，以正定，眾生來生於那個佛國。四無量心是菩薩的凈土，菩薩成佛時，成就慈、悲、喜、舍四種心，眾生來生於那個佛國。四攝法是菩薩的凈土，菩薩成佛時，以四攝法解脫所攝的眾生，眾生來生於那個佛國。方便是菩薩的凈土，菩薩成佛時，對於一切法都能方便無礙，眾生來生於那個佛國。三十七道品是菩薩的凈土，菩薩成佛時，以四念處、四正勤、四神足、五根、五力、七覺支、八正道，眾生來生於那個佛國。迴向心是菩薩的凈土，菩薩成佛時，得到一切具足的功德國土。宣說去除八難是菩薩的凈土，菩薩成佛時，佛國沒有三惡道和八難。自己守護戒律，不譏諷別人的缺點，是菩薩的凈土，菩薩成佛時，佛國沒有觸犯禁戒的名聲。十善是菩薩的凈土，菩薩成佛時，壽命不會中途夭折，擁有巨大的財富，奉行清凈的德行，所說的話誠實可信，經常用柔和的語言，眷屬不會分離，喜好和平，避免爭訟，所說的話一定有益處，不嫉妒，不嗔恨，具有正見，眾生來生於那個佛國。 像這樣，寶積（Ratnakuta），菩薩隨順其正直的心，就能發起菩提心；隨順其發心，就能得到深刻的心；隨順其深刻的心，就能調伏心意；隨順心意調伏，就能如所說而行；隨順如所說而行，就能迴向；隨順其迴向，就具有方便；隨順其方便，就能成就眾生；隨順成就眾生，佛土就清凈；隨順佛土清凈，說法就清凈；隨順說法清凈，智慧就清凈；隨順智慧清凈，其心就清凈；隨順其心清凈，一切功德就清凈。因此，寶積，如果菩薩想要得到清凈的佛土，應當清凈其心，隨順其心清凈，佛土就清凈。又說，菩薩成就八種法，在這個世界修行沒有瑕疵，就能往生到清凈的佛土。哪八種呢？饒益眾生而不期望回報，代替一切眾生承受各種苦惱，所作的功德
【English Translation】 English version By fulfilling the wishes of sentient beings through virtuous means, sentient beings are reborn in that Buddha-land. Patience is the Pure Land of a Bodhisattva; when the Bodhisattva attains Buddhahood, adorned with the thirty-two marks, sentient beings are reborn in that Buddha-land. Diligence is the Pure Land of a Bodhisattva; when the Bodhisattva attains Buddhahood, diligently cultivating all merits, sentient beings are reborn in that Buddha-land. Meditation is the Pure Land of a Bodhisattva; when the Bodhisattva attains Buddhahood, with a mind collected and undisturbed, sentient beings are reborn in that Buddha-land. Wisdom is the Pure Land of a Bodhisattva; when the Bodhisattva attains Buddhahood, with right concentration, sentient beings are reborn in that Buddha-land. The Four Immeasurable Minds are the Pure Land of a Bodhisattva; when the Bodhisattva attains Buddhahood, accomplishing loving-kindness, compassion, joy, and equanimity, sentient beings are reborn in that Buddha-land. The Four Embracing Dharmas are the Pure Land of a Bodhisattva; when the Bodhisattva attains Buddhahood, liberating the sentient beings embraced by the Four Embracing Dharmas, sentient beings are reborn in that Buddha-land. Skillful Means is the Pure Land of a Bodhisattva; when the Bodhisattva attains Buddhahood, being unobstructed in all dharmas through skillful means, sentient beings are reborn in that Buddha-land. The Thirty-Seven Factors of Enlightenment are the Pure Land of a Bodhisattva; when the Bodhisattva attains Buddhahood, with the Four Foundations of Mindfulness, the Four Right Exertions, the Four Bases of Miraculous Powers, the Five Roots, the Five Powers, the Seven Factors of Enlightenment, and the Noble Eightfold Path, sentient beings are reborn in that Buddha-land. The Mind of Dedication is the Pure Land of a Bodhisattva; when the Bodhisattva attains Buddhahood, obtaining a Buddha-land with all complete merits. Declaring the removal of the Eight Difficulties is the Pure Land of a Bodhisattva; when the Bodhisattva attains Buddhahood, the Buddha-land is without the three evil destinies and the eight difficulties. Guarding one's own precepts and not criticizing the faults of others is the Pure Land of a Bodhisattva; when the Bodhisattva attains Buddhahood, the Buddha-land is without the name of violating precepts. The Ten Virtuous Acts are the Pure Land of a Bodhisattva; when the Bodhisattva attains Buddhahood, life is not cut short prematurely, possessing great wealth, practicing pure conduct, words spoken are truthful and trustworthy, always using gentle language, family members are not separated, delighting in peace and avoiding disputes, words spoken are certainly beneficial, not being jealous, not being angry, having right views, sentient beings are reborn in that Buddha-land. Thus, Ratnakuta (寶積), if a Bodhisattva follows their upright mind, they can arouse the Bodhi-mind; following the arousal of the Bodhi-mind, they can obtain a profound mind; following their profound mind, they can tame their mind; following the taming of their mind, they can act as spoken; following acting as spoken, they can dedicate merit; following their dedication, they possess skillful means; following their skillful means, they can accomplish sentient beings; following the accomplishment of sentient beings, the Buddha-land is purified; following the purification of the Buddha-land, the Dharma teaching is purified; following the purification of the Dharma teaching, wisdom is purified; following the purification of wisdom, their mind is purified; following the purification of their mind, all merits are purified. Therefore, Ratnakuta, if a Bodhisattva wishes to obtain a pure land, they should purify their mind; following the purification of their mind, the Buddha-land is purified. Furthermore, it is said that if a Bodhisattva accomplishes eight dharmas, they will practice in this world without flaws and be reborn in a pure land. What are the eight? Benefiting sentient beings without expecting reward, enduring all sufferings on behalf of all sentient beings, the merits of what is done
德盡以施之等心眾生謙下無閡于諸菩薩視之如佛所未聞經聞之不疑不與聲聞而相違背不嫉彼供不高已利而於其中調伏其心常省己過不訟彼短恒以一心求諸功德是為八一涅盤經云菩薩六唸唸佛第一又云繫念思惟因緣力故得斷煩惱一大悲經云一稱佛名以是善根入涅槃界不可窮盡一大般若經云佛告曼殊室利菩薩能正修行一相莊嚴三昧疾證菩提修此行者應離喧雜不思眾生相專心繫念於一如來審取名字善想容儀即為普觀三世一切諸佛即得諸佛一切智慧一坐禪三昧經曰菩薩坐禪不念一切惟念一佛即得三昧一增一阿含經云四事供養閻浮提一切眾生若有稱佛名號如𤚲乳頃功德過上不可思議一文殊般若經云佛告文殊欲人一行三昧者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功德無二阿難所聞佛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其一一大集經云若人專念一方佛或行或坐至七七日現身見佛即得往生一法華三昧觀經云十方眾生一稱南無佛者皆當作佛惟一大乘無有二三一切諸法一相一門所謂無生無減畢竟空相習如是觀五欲自斷五蓋自除五根增長即得禪定一那先經云王問那先人生造惡臨
【現代漢語翻譯】 現代漢語譯本 德盡以施之等心眾生，謙下無礙於諸菩薩，視之如佛。所未聞經，聞之不疑，不與聲聞（小乘修行者）而相違背，不嫉妒他人供養，不抬高自己利益，而於其中調伏其心。常反省自己過錯，不議論他人缺點，恒以一心求諸功德。這是《八一涅槃經》所說。 《涅槃經》云：菩薩六念，唸佛第一。又云：繫念思惟因緣力故，得斷煩惱。《大悲經》云：一稱佛名，以是善根，入涅槃界，不可窮盡。《大般若經》云：佛告曼殊室利（文殊菩薩的另一種稱謂）菩薩，能正修行一相莊嚴三昧（通過專注於一個對象來達到禪定的方法），疾證菩提（覺悟）。修此行者，應離喧雜，不思眾生相，專心繫念於一如來，審取名字，善想容儀，即為普觀三世一切諸佛，即得諸佛一切智慧。 《一坐禪三昧經》曰：菩薩坐禪，不念一切，惟念一佛，即得三昧。《增一阿含經》云：四事供養閻浮提（我們所居住的這個世界）一切眾生，若有稱佛名號，如牛乳頃，功德過上，不可思議。《文殊般若經》云：佛告文殊，欲入一行三昧（專注於一個行為的禪定狀態）者，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功德無二。阿難（佛陀的弟子）所聞佛法猶住量數，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其一。 《大集經》云：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》云：十方眾生一稱南無佛者，皆當作佛。惟一大乘，無有二三，一切諸法一相一門，所謂無生無減，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》云：王問那先（一位佛教僧侶），人生造惡臨
【English Translation】 English version Utterly bestowing virtue with an equal mind upon all beings, being humble and without obstruction towards all Bodhisattvas, regarding them as Buddhas. Upon hearing scriptures never heard before, not doubting them, not contradicting the teachings of the Sravakas (Hinayana practitioners), not being jealous of others' offerings, not exalting one's own benefits, but subduing one's mind within them. Constantly reflecting on one's own faults, not speaking of others' shortcomings, always seeking all merits with a single mind. This is what the 'Eightfold One Nirvana Sutra' speaks of. The 'Nirvana Sutra' says: 'Of the six recollections of a Bodhisattva, recollection of the Buddha is foremost.' It also says: 'Through the power of contemplating and reflecting on causes and conditions, one can sever afflictions.' The 'Great Compassion Sutra' says: 'Uttering the name of the Buddha once, with this good root, one enters the realm of Nirvana, which is inexhaustible.' The 'Great Perfection of Wisdom Sutra' says: 'The Buddha told Manjusri (another name for Manjusri Bodhisattva) Bodhisattva, 'If one can correctly practice the Samadhi (a method of achieving meditative concentration by focusing on a single object) of One Form Adornment, one will quickly attain Bodhi (enlightenment). Those who practice this should stay away from noise and confusion, not think of the characteristics of sentient beings, wholeheartedly focus on one Tathagata (Buddha), carefully take hold of the name, and think well of the appearance. This is to universally contemplate all Buddhas of the three times, and one will attain all the wisdom of all Buddhas.' The 'One Seated Meditation Samadhi Sutra' says: 'When a Bodhisattva sits in meditation, not thinking of anything else, but only thinking of one Buddha, one attains Samadhi.' The 'Ekottara Agama Sutra' says: 'Offering the four requisites to all sentient beings in Jambudvipa (the world we live in), if one utters the name of the Buddha for as long as it takes to milk a cow, the merit surpasses that and is inconceivable.' The 'Manjusri Perfection of Wisdom Sutra' says: 'The Buddha told Manjusri, 'Those who wish to enter the Samadhi (a meditative state focused on a single action) of One Practice should stay in a quiet place, abandon all distracting thoughts, not grasp at appearances, focus the mind on one Buddha, exclusively utter the name, facing the direction of that Buddha, and be able to continuously think of that one Buddha. This is to be able to see the Buddhas of the past, future, and present in that thought. The merit of thinking of one Buddha is no different from the merit of thinking of countless Buddhas. What Ananda (Buddha's disciple) heard of the Buddha's teachings still resides in quantity and number. If one attains the Samadhi of One Practice, one will understand each and every Dharma gate of the sutras, and one's wisdom and eloquence in expounding them day and night will never cease. Ananda's eloquence, even divided into hundreds of thousands of parts, cannot match it.' The 'Great Collection Sutra' says: 'If a person exclusively thinks of a Buddha in one direction, whether walking or sitting, for seven times seven days, the Buddha will appear in person, and one will be reborn in the Pure Land.' The 'Sutra on Contemplating the Samadhi of the Lotus Flower' says: 'All sentient beings in the ten directions who utter 'Namo Buddha' once will all become Buddhas. There is only one Great Vehicle, there are no two or three. All Dharmas are of one form and one gate, namely, no birth, no decrease, and ultimately empty form. Practicing such contemplation, the five desires will naturally be cut off, the five hindrances will be removed, the five roots will grow, and one will attain Samadhi.' The 'Nagasena Sutra' says: 'The king asked Nagasena (a Buddhist monk), 'When a person creates evil deeds at the time of death...'
終唸佛得生佛國我不信是語那先答言如持大石置於船上因得不沒人雖本惡因唸佛故不入泥犁其小石沒者如人作惡不知唸佛便入泥犁中頌曰。
如來金口言 讚歎西方土 如入長安城 東西南北入 入已即一城 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 蓮花唸唸生 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 甕觀舍少許 一臠遍鼎味 是中有全藏
西方合論卷之三 卍新續藏第 61 冊 No. 1165 西方合論標註
西方合論卷之四
第四教相門
夫一大藏教如器街空空無相體器有方圓器盡空除緣亡教滅是故隨緣普應則涅槃真如一器也
【現代漢語翻譯】 現代漢語譯本： 『最終唸誦佛號就能往生佛國』，我不相信這種說法。那先（Nāgasena，一位佛教論師）回答說：『如同將大石頭放在船上，因此得以不沉沒。人雖然原本罪惡，因爲念誦佛號的緣故，就不會墮入泥犁（Naraka，地獄）。那些小石頭沉沒的，就像作惡卻不知道唸佛的人，便會墮入泥犁之中。』頌詞說： 『如來（Tathāgata，佛的稱號）金口所言，讚歎西方凈土。如同進入長安城，無論從東西南北哪個方向進入，進入之後就是一個長安城，沒有其他天子的都城。普賢（Samantabhadra，菩薩名）是佛的長子，文殊（Mañjuśrī，菩薩名）是七佛之師，（他們）接受授記以及迴向，這是果位往生。釋迦種姓的人得到法忍，善財（Sudhana，童子名）證得佛果，親自侍奉阿彌陀佛（Amitābha，佛名），這是菩薩往生。龍樹（Nāgārjuna，論師名）破除有無的執著，祈婆（Ghiva，人名）具有最殊勝的根器，都得到佛的授記，這是禪師往生。聽聞佛法心生歡喜信樂，誦唸、持誦經典，如同大石頭放在船上，這是下等根器的人往生。阿難（Ānanda，佛陀的弟子）是世間聽聞最多的人，是佛弟子中的第一，（但）不如唸誦一句佛號，就能頓悟諸經的法義。為何那些只做義理解釋的人，能輕易地念佛呢？各種正念的法門，經典中都詳細記載。但只有一大乘法，沒有二乘也沒有三乘。奉勸覺悟通達之士，趁早停止狂妄的解讀，一心念誦阿彌陀佛，蓮花隨著唸唸生起。這才是常寂光（Saṃbhogakāya，報身佛所居之土），不是應身也不是方便之土。這樣觀想才是正確的，不要妄生分別。禪宗、教宗、律宗三乘，最終都歸向凈土之海，一切法都融入其中，這是無上的普門。教海的義理無量無邊，用小甕來觀察只能捨棄少許，但嘗一口鼎中的肉，就能知道整個鼎的味道，這裡面包含了全部的精華。』 《西方合論》卷三 《卍新續藏》第61冊 No. 1165 《西方合論標註》 《西方合論》卷四 第四 教相門 一大藏教，如器皿街市，空空無相，體性器皿有方有圓，器皿用盡，空性顯現，因緣消亡，教法滅除。因此，隨順因緣普遍應化，那麼涅槃（Nirvana，寂滅）真如（Tathātā，如如）就是一個器皿。
【English Translation】 English version: 『I don't believe the saying that 『ultimately reciting the Buddha's name will lead to rebirth in the Buddha-land.』' Nāgasena (a Buddhist philosopher) replied: 『It is like placing a large stone on a boat, which then does not sink. Although a person may originally be evil, because of reciting the Buddha's name, they will not fall into Naraka (hell). Those small stones that sink are like people who do evil but do not know to recite the Buddha's name, and thus fall into Naraka.』 The verse says: 『The golden words of the Tathāgata (the Buddha's title) praise the Western Pure Land. It is like entering the city of Chang'an; whether you enter from the east, west, south, or north, once you enter, it is all Chang'an, with no other capital of an emperor. Samantabhadra (a Bodhisattva's name) is the eldest son of the Buddha, and Mañjuśrī (a Bodhisattva's name) is the teacher of the seven Buddhas; (they) receive predictions and dedicate merit, this is rebirth in the fruit position. People of the Shakya lineage attain Dharma-kshanti (acceptance of the Dharma), Sudhana (a youth's name) attains Buddhahood, and personally attends to Amitābha Buddha (the name of a Buddha), this is the rebirth of Bodhisattvas. Nāgārjuna (a philosopher's name) breaks through the attachment to existence and non-existence, Ghiva (a person's name) has the most excellent roots, and all receive the Buddha's prediction, this is the rebirth of Chan masters. Hearing the Buddha's teachings with joy and faith, reciting and upholding the scriptures, is like placing a large stone on a boat, this is the rebirth of people with inferior faculties. Ānanda (the Buddha's disciple) is the most learned in the world, and is the foremost among the Buddha's disciples, (but) it is not as good as reciting one Buddha's name, which allows one to suddenly understand the Dharma of all scriptures. Why can those who only do interpretive explanations easily recite the Buddha's name? All kinds of right mindfulness practices are recorded in detail in the scriptures. But there is only one Great Vehicle Dharma, there is no Two Vehicles or Three Vehicles. I advise enlightened scholars to stop their wild interpretations in time, and single-mindedly recite Amitābha Buddha, with lotus flowers arising with each recitation. This is the Land of Eternal Tranquil Light (Saṃbhogakāya, the land where the Reward Body Buddha dwells), it is neither the Nirmāṇakāya (Transformation Body) nor a provisional land. This is the correct way to contemplate, do not give rise to false discriminations. The Chan, Teaching, and Vinaya schools, all return to the ocean of the Pure Land, all Dharmas enter into it, this is the unsurpassed universal gate. The teachings of the Dharma ocean are immeasurable, using a small jar to observe can only discard a little, but tasting a piece of meat from the cauldron allows one to know the flavor of the entire cauldron, this contains all the essence.』 Xifang Helun (Essays on the Western Pure Land) Volume 3 Supplement to the Buddhist Canon Continued, Volume 61, No. 1165, Annotated Xifang Helun Xifang Helun (Essays on the Western Pure Land) Volume 4 Chapter 4: Doctrine and Characteristics The entire Great Treasury of Teachings is like a vessel in the marketplace, empty and without form. The nature of the vessel has square and round shapes. When the vessel is used up, emptiness appears. When conditions cease, the teachings disappear. Therefore, according with conditions and universally responding, Nirvana (extinction) and Tathātā (suchness) are one vessel.
稱智自在則名相專持一空也藥無定方定方以病豈謂玉屑珊瑚無上妙藥概以治四百四病哉夫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聲聞凡夫等瘡者哉故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庶使觀者知凈土法門攝一代時教毋為儱侗禪宗輕狂義虎所誑惑云爾。一純有教二趨寂教三有餘教(上三教分攝)四無餘教五頓悟教六圓極教(上三教全攝)
一純有教者
為諸凡夫耽著愛染造諸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如佛初成道為提謂說世間因果五百賈人同受五戒先懺悔五逆十惡謗法等罪是為有教觀經修三福中首言孝養父母奉事師長慈心不殺修十善業又無量壽經極言五惡五痛五燒之苦教化群生令持五善亦攝此義然是經為求往生遮諸不善非是忻心人天小果修持是同證果即別如楞嚴華嚴諸方等雖不單說亦兼帶之(亦說戒惡修善)不名純有觀經鈔曰圓頓行者豈違小乘出家之式三歸眾戒威儀等事又曰得前前者不得後後得後後者必得前前何以故一切諸佛無不以十善而得度故華嚴經曰十不善業道是地獄畜生餓鬼受生之因十善業道是人天乃至有頂處受生之因又此上品十善業道以智慧修習心狹劣故怖三界故闕大
【現代漢語翻譯】 現代漢語譯本：如果將智慧和自在稱為『名相專持一空』，就如同說藥物只有一種固定配方一樣。固定的配方是用來應對疾病的，難道能說玉屑和珊瑚這些無上的妙藥，只能用來治療四百零四種疾病嗎？疾病消除了，珍貴的藥物就如同糞便一樣可以丟棄，即使是不同的癥狀，用同樣的藥方，人蔘和茯苓也可能變成毒藥。更何況是無上的醫王，用能治療三乘（聲聞乘、緣覺乘、菩薩乘）出世間的藥物，來醫治人天、聲聞、凡夫等眾生的瘡傷呢？所以前代的賢者根據教義，有時說一種，有時說多種，名相雖然不同，但道理和趣味是相同的。我這個道人不揣冒昧，附和先哲的觀點，分別解釋這些語句，用以彰顯一乘的道理，希望看到的人知道凈土法門涵蓋了一代時教，不要被那些懵懂的禪宗和輕狂的義虎所迷惑。分為：一、純有教；二、趨寂教；三、有餘教（以上三種教義是部分攝入）；四、無餘教；五、頓悟教；六、圓極教（以上三種教義是全部攝入）。
一、純有教：
是為那些沉溺於愛慾，造作各種惡業的凡夫所設立的。如來慈悲憐憫他們，為他們講述地獄的痛苦、餓鬼的痛苦、畜生的痛苦，以及沒有福德，執著于『我』和『我所』的痛苦。想要投生到人天道，應當修習善根。如同佛陀剛成道時，為提謂（Trapusa）講述世間的因果，五百個商人一起接受五戒（pañca-śīla），首先懺悔五逆罪（pañcānantarya）、十惡業（daśa akusala karmāni）和誹謗佛法的罪過。這就是『有教』。《觀經》（Amitāyurdhyāna Sūtra）中修習三福（triṇi puṇyāni），首先說到孝養父母，奉事師長，慈心不殺，修習十善業。另外，《無量壽經》（Amitāyus Sūtra）極力講述五惡、五痛、五燒的痛苦，教化眾生，讓他們持守五善，也包含了這個意義。然而這部經是爲了求往生，遮止各種不善的行為，而不是欣求人天小果而修持，修持的方法相同，但證得的果位不同。如同《楞嚴經》（Śūraṅgama Sūtra）、《華嚴經》（Avataṃsaka Sūtra）等諸方等經，雖然不單獨宣說，但也兼帶講述（也說戒惡修善），不能稱為『純有』。《觀經鈔》中說：『圓頓的修行者，難道會違背小乘的出家儀式嗎？三歸（tri-śaraṇa）、眾戒、威儀等事情。』又說：『得到前面的，就不能得到後面的；得到後面的，就必定能得到前面的。』為什麼呢？因為一切諸佛沒有不是通過十善而得到度化的。《華嚴經》中說：『十不善業道是地獄、畜生、餓鬼受生的原因，十善業道是人天乃至有頂天受生的原因。』另外，這上品十善業道，因為用智慧修習，心胸狹隘，害怕三界（trayo dhātava），缺少大悲心。
【English Translation】 English version: To call wisdom and freedom 'solely clinging to the emptiness of names and forms' is like saying medicine has only one fixed prescription. Fixed prescriptions are for treating illnesses; can it be said that supreme medicines like jade powder and coral can only treat the four hundred and four diseases? Once the illness is cured, the precious medicine is discarded like excrement. Even with different symptoms, using the same prescription, ginseng and poria cocos can become poison. How much more so is the supreme King of Medicine, using the medicine of the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna) to treat the wounds of humans, devas, śrāvakas, and ordinary beings? Therefore, former sages, according to the teachings, sometimes spoke of one, sometimes of many. Although the names and forms are different, the principles and interests are the same. I, this Daoist, presumptuously echo the views of the former sages, separately explaining these sentences to highlight the principle of the One Vehicle, hoping that those who see it will know that the Pure Land Dharma-door encompasses the teachings of a lifetime, and will not be confused by those ignorant Chan sects and reckless tigers of rhetoric. Divided into: 1. Purely Existent Teaching; 2. Tendency to Tranquility Teaching; 3. Teaching with Remainder (the above three teachings are partially included); 4. Teaching without Remainder; 5. Sudden Enlightenment Teaching; 6. Perfect and Ultimate Teaching (the above three teachings are fully included).
- Purely Existent Teaching:
This is established for those ordinary beings who are immersed in love and desire, creating various evil karmas. The Tathāgata, with compassion, tells them of the suffering of hell, the suffering of hungry ghosts, the suffering of animals, and the suffering of lacking merit and clinging to 'self' and 'what belongs to self'. If they want to be reborn in the realms of humans and devas, they should cultivate good roots. Just as when the Buddha first attained enlightenment, he told Trapusa about the causes and effects of the world, and five hundred merchants together received the five precepts (pañca-śīla), first repenting of the five heinous crimes (pañcānantarya), the ten evil deeds (daśa akusala karmāni), and the sins of slandering the Dharma. This is the 'Existent Teaching'. In the Amitāyurdhyāna Sūtra, in cultivating the three blessings (triṇi puṇyāni), it first speaks of filial piety towards parents, serving teachers, compassionately not killing, and cultivating the ten good deeds. In addition, the Amitāyus Sūtra strongly speaks of the suffering of the five evils, five pains, and five burnings, teaching sentient beings to uphold the five good deeds, which also includes this meaning. However, this sutra is for seeking rebirth in the Pure Land, preventing various unwholesome actions, not for seeking the small fruits of humans and devas. The methods of cultivation are the same, but the fruits attained are different. Like the Śūraṅgama Sūtra, Avataṃsaka Sūtra, and other Vaipulya Sutras, although they do not speak of it separately, they also include it (also speaking of abstaining from evil and cultivating good), and cannot be called 'Purely Existent'. The Commentary on the Amitāyurdhyāna Sūtra says: 'How could a practitioner of the perfect and sudden teaching violate the monastic rules of the Hinayana? The three refuges (tri-śaraṇa), precepts, and deportment, etc.' It also says: 'If you get the former, you cannot get the latter; if you get the latter, you will definitely get the former.' Why? Because all Buddhas have attained liberation through the ten good deeds. The Avataṃsaka Sūtra says: 'The ten unwholesome karmic paths are the cause of rebirth in hell, as animals, and as hungry ghosts; the ten wholesome karmic paths are the cause of rebirth in the realms of humans, devas, and even the highest heaven.' In addition, this superior ten wholesome karmic paths, because it is cultivated with wisdom, has a narrow mind, fears the three realms (trayo dhātava), and lacks great compassion.
悲故從他聞聲而瞭解故成聲聞乘又此上品十善業道修治清凈不從他教自覺悟故大悲方便不具足故悟解甚深因緣法故成獨覺乘又此上品十善業道修治清凈心廣無量故具足悲愍故方便所攝故發生大愿故不捨眾生故希求諸佛大智故凈治菩薩諸地故凈修一切諸度故成菩薩廣大行又此上上十善業道一切種清凈故乃至證十方無畏故一切佛法皆得成就是故我今等行(平等行也)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系念善根分別善根愛樂善根修習善根安住善根菩薩摩訶薩如是積集諸善根已以此善根所得依果(依報與證果)修菩薩行於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云雖知諸法無有所依而說依善法而得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天上無作業之佛勿貪虛名地下有對證之鬼蓮邦不遠請即加鞭。
二趨寂教者
即二乘寂滅之教趨向涅槃于嚴土利他不生喜樂是為小乘與凈土大乘之教正反今云分攝者以無量壽經及觀經中皆有須陀洹乃至得阿羅漢果故先德(指天臺)云小乘不生據決定性不生此中(指上二經)明生為在此間(世間)先發大乘心熏成種子退心下地(退居小乘)要由垂終回小向大故生問曰既迴心向大何故至彼復證小果釋曰以退
【現代漢語翻譯】 現代漢語譯本：因為通過聽聞他人的聲音而瞭解佛法，所以成就聲聞乘（Sravakayana，通過聽聞佛法而證悟的修行方式）。此外，通過修治清凈的上品十善業道，不依賴他人的教導而自覺覺悟，但因為大悲方便不夠圓滿，悟解甚深的因緣法，所以成就獨覺乘（Pratyekabuddhayana，獨自證悟的修行方式）。又，通過修治清凈的上品十善業道，心量廣大無量，具足悲憫之心，被方便法所攝持，發起大愿，不捨棄眾生，希求諸佛的大智慧，清凈菩薩的各個階位（菩薩諸地），清凈修習一切波羅蜜（諸度），成就菩薩廣大的行持。再者，通過修習上上的十善業道，一切種類的清凈，乃至證得十方無畏的境界，一切佛法都能成就。因此，我現在等同行（平等行），應當令一切十善業都具足清凈，乃至菩薩都應如此。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。菩薩摩訶薩（Bodhisattva-Mahasattva，偉大的菩薩）如此積集諸善根后，以此善根所得的依報和證果，修菩薩行，在念念之中見到無量佛，如其所應地承事供養。又說，雖然沒有造作，但恒常安住于善根之中。又說，雖然知道諸法沒有所依，但宣說依靠善法才能得出離。奉勸悟達之士猛然醒悟永嘉（Yongjia，指永嘉禪師）豁達之言，早日尋訪白社（Baisha，指白蓮社）不請之友，不要輕視戒律，天上沒有不作業的佛，不要貪圖虛名，地下有對證的鬼。蓮邦（指西方極樂世界）不遠，請立即加鞭努力。 趨向寂滅教法的人 即二乘（Sravakayana and Pratyekabuddhayana，聲聞乘和獨覺乘）寂滅的教法，趨向涅槃（Nirvana，寂滅的境界），對於莊嚴國土利益眾生不生喜樂，這是小乘（Hinayana，小乘）的特點，與凈土（Pure Land）大乘（Mahayana，大乘）的教法截然相反。現在說『分攝』，是因為在《無量壽經》（Infinite Life Sutra）和《觀經》（Contemplation Sutra）中，都有須陀洹（Sotapanna，入流果）乃至阿羅漢（Arhat，無學果）的果位。所以先德（指天臺宗）說小乘不生，是指決定性的不生，不生於此（指上述二經），說明生於此間（世間），是先發大乘心熏成種子，後來退心下地（退居小乘），需要等到臨終時回小向大，才能往生。問：既然迴心向大，為何到彼處又證小果？答：因為退心。
【English Translation】 English version: Because of understanding the Dharma by hearing the voices of others, one achieves the Sravakayana (the vehicle of hearers, a practice of enlightenment through hearing the Dharma). Furthermore, by cultivating and purifying the superior ten wholesome karmic paths, one awakens without relying on the teachings of others, but because great compassion and skillful means are not fully complete, and one understands the profound law of dependent origination, one achieves the Pratyekabuddhayana (the vehicle of solitary realizers, a practice of solitary enlightenment). Moreover, by cultivating and purifying the superior ten wholesome karmic paths, with a vast and immeasurable mind, possessing compassion, being embraced by skillful means, generating great vows, not abandoning sentient beings, aspiring to the great wisdom of all Buddhas, purifying the stages of Bodhisattvas (Bodhisattva Bhumis), and purifying and cultivating all Paramitas (perfections), one achieves the vast practice of a Bodhisattva. Furthermore, by cultivating the supreme ten wholesome karmic paths, with all kinds of purity, and even attaining fearlessness in all directions, all Buddha-dharmas can be achieved. Therefore, I now equally practice (equal practice) the ten wholesome deeds, which should be fully purified by all, even Bodhisattvas should do so. Accumulate good roots, accomplish good roots, increase good roots, contemplate good roots, focus on good roots, distinguish good roots, love good roots, cultivate good roots, and abide in good roots. After a Bodhisattva-Mahasattva (Great Bodhisattva) has accumulated these good roots, using the resultant rewards and fruits obtained from these good roots, they cultivate the Bodhisattva path, seeing countless Buddhas in every moment, and serving and making offerings as appropriate. It is also said that although there is no action, one constantly abides in good roots. It is also said that although one knows that all dharmas have no basis, it is said that one can attain liberation by relying on good dharmas. I urge those who have awakened to awaken to the words of Yongjia (Zen Master Yongjia), and to seek out the uninvited friends of Baisha (White Lotus Society) early, do not underestimate the precepts, there are no Buddhas in heaven who do not act, do not be greedy for false fame, there are ghosts in the underworld who will testify. The Lotus Land (referring to the Western Pure Land) is not far away, please whip your horse and make haste. Those who tend towards the teaching of quiescence That is, the quiescent teaching of the Two Vehicles (Sravakayana and Pratyekabuddhayana), tending towards Nirvana (the state of quiescence), not generating joy in adorning the land and benefiting sentient beings, this is the characteristic of the Hinayana (Small Vehicle), which is the opposite of the Pure Land (Pure Land) Mahayana (Great Vehicle) teachings. Now it is said 'partially included' because in the Infinite Life Sutra (Infinite Life Sutra) and the Contemplation Sutra (Contemplation Sutra), there are Srotapannas (stream-enterers) and even Arhats (worthy ones). Therefore, the former virtuous ones (referring to the Tiantai school) said that the Hinayana does not arise, referring to the definitive non-arising, not arising in this (referring to the above two sutras), explaining that arising in this world is because one first aroused the Mahayana mind and cultivated the seeds, but later retreated and fell to a lower level (retreated to the Hinayana), and it is necessary to turn from the Hinayana to the Mahayana at the time of death in order to be reborn. Question: Since one has turned one's mind towards the Mahayana, why does one attain the small fruit there? Answer: Because of the retreat of the mind.
大既久習小功深是故彼佛稱習說小且令證果又此證小果者不守小位而住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又云經中亦有頻婆證阿那含然非此教正所被機今從正為韋提希等宣凈土觀尚非通別(通教別教)豈是小乘如迦支出世亦有聲聞畢竟大乘是正以羊鹿等車非實車故。
三有餘(未盡之談)教者
了二空真理修習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言除五逆不生又云二乘種不生教義似同二乘上已釋竟言五逆不生者以謗法故以無信心非是無性決不可成故觀經中毀戒眾生臨終惡相見者聞贊佛功德地獄猛火化清涼風乃至五逆十惡具足十念者見金蓮華猶如日輪一剎那頃皆得往生此是自性不思議功德仗不思議佛力得顯現故若不具足佛性如頑石濁滓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故不同始教有餘之教。
四無餘教者
一切眾生平等一性悉當成佛是為大乘極則之教唯一自心為教體故云無餘(此下言凈土全是無餘教義)今此凈土法門依正信愿等法究極皆歸一心故經中言一心不亂即得往生又大本三輩生彼者皆云發無上菩提之心菩提心者即佛性是華嚴經曰菩提心者猶如種子能生
【現代漢語翻譯】 現代漢語譯本：大概是因為長期修習小乘法門，功夫已經很深，所以諸佛才稱他們為修習小乘者，並且讓他們先證得小果。然而，這些證得小果的人並不安於小乘的境界，反而發起大乘之心，精進修行，速度非常快，或許五劫或十劫就能成就初地菩薩的果位。像這樣的階梯進升仍然是非常殊勝的，所以與小乘不同。而且，《經》中也有頻婆娑羅王證得阿那含果的例子，但這並非此凈土法門主要接引的根機。現在正為韋提希夫人等人宣說凈土觀，這尚且不是通教和別教（通教和別教的菩薩果位），又怎麼會是小乘呢？就像迦葉尊者出世，也有聲聞弟子最終歸於大乘一樣，因為大乘才是真正的歸宿，就像用羊車、鹿車等來比喻小乘，這些都不是真實的車乘。 三、有餘教者： 了達人法二空的真理，修習種種萬行，趣向大乘佛果，只是不承認闡提（斷善根者）和二乘（聲聞、緣覺）能夠成佛，認為闡提沒有佛性，二乘是定性，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《觀經》說，除了犯五逆罪的人不能往生，又說二乘的種子不能生長，這些教義似乎與有餘教相同。關於二乘的問題，前面已經解釋過了。說犯五逆罪的人不能往生，是因為他們誹謗佛法，沒有信心，但並非沒有佛性，所以並非決定不能成佛。在《觀經》中，毀犯戒律的眾生，臨終時見到惡相，聽到讚歎佛的功德，地獄的猛火化為清涼的風，甚至犯了五逆十惡罪的人，只要具足十念，就能見到金蓮花，猶如日輪，在一剎那間都能往生。這是自性不可思議的功德，憑藉不可思議的佛力才能顯現。如果不是具足佛性，就像頑石和污泥，怎麼能透出月光呢？應當知道，唸佛能夠顯現佛性，這樣的往生是佛性的力量。就像太陽能夠顯現天空，天空並非因為太陽才存在。所以，一切眾生都能成佛，這與始教的有餘教不同。 四、無餘教者： 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。（下面說凈土法門完全是無餘教的教義）現在這個凈土法門，依靠正信、切愿、唸佛等法門，最終都歸於一心，所以《經》中說，一心不亂就能往生。而且，《大本經》（《無量壽經》）中說，三輩往生的人，都說要發無上菩提之心。菩提心就是佛性，《華嚴經》說，菩提心就像種子，能夠生
【English Translation】 English version: It is probably because they have long practiced the Small Vehicle (Hinayana) and their skill is deep, therefore the Buddhas call them practitioners of the Small Vehicle and allow them to attain the small fruit first. However, those who attain the small fruit do not abide in the position of the Small Vehicle, but instead arouse the Great Vehicle (Mahayana) mind and practice diligently, and their progress is very fast. Perhaps in five or ten kalpas, they can attain the fruit of the first ground (Bhumis) of a Bodhisattva. Such a gradual progression is still very excellent, so it is different from the Small Vehicle. Moreover, in the Sutras, there is also the example of King Bimbisara (Pinba – meaning 'golden color') attaining the Anagamin fruit (Anahan – 'non-returning'), but this is not the primary capacity that this Pure Land (Jingtu) teaching is intended to receive. Now, the Pure Land contemplation is being expounded for Lady Vaidehi (Weitihi – name of the queen) and others, and this is not even the Common Teaching (Tongjiao – teaching shared by both Hinayana and Mahayana) and Distinct Teaching (Biejiao – teaching unique to Mahayana), so how could it be the Small Vehicle? Just as Kashyapa (Jiashe – one of the Buddha's main disciples) appeared in the world, there were also Shravaka (Shengwen – 'voice-hearers', disciples of Hinayana) disciples who ultimately turned to the Great Vehicle, because the Great Vehicle is the true destination, just as using goat carts and deer carts to symbolize the Small Vehicle, these are not real vehicles. 3. The Teaching with Remainder (Youyu Jiao): Understanding the truth of the emptiness of both persons and phenomena, cultivating various practices, and heading towards the Great Vehicle Buddha fruit, but not admitting that Icchantikas (Chanti – those who have cut off their roots of goodness) and the Two Vehicles (Ercheng – Shravakas and Pratyekabuddhas) can become Buddhas, believing that Icchantikas have no Buddha-nature and the Two Vehicles are of fixed nature and can never become Buddhas. Because they have not exhausted the truth of the Great Vehicle, it is called the Teaching with Remainder. This Sutra says that those who commit the five rebellious acts (Wuni – patricide, matricide, killing an Arhat, causing disunity in the Sangha, and shedding the blood of a Buddha) cannot be reborn, and also says that the seeds of the Two Vehicles cannot grow. These teachings seem to be the same as the Teaching with Remainder. The issue of the Two Vehicles has already been explained earlier. Saying that those who commit the five rebellious acts cannot be reborn is because they slander the Dharma and have no faith, but it is not that they have no Buddha-nature, so it is not that they can never become Buddhas. In the Contemplation Sutra, beings who have broken the precepts, when they see evil signs at the time of death, hear the praise of the Buddha's merits, and the fierce fire of hell turns into a cool breeze, and even those who have committed the five rebellious acts and the ten evil deeds, if they have ten recitations, they can see golden lotus flowers, like the sun, and in an instant, they can all be reborn. This is the inconceivable merit of self-nature, which can only be manifested by relying on the inconceivable power of the Buddha. If one does not possess Buddha-nature, like stubborn stones and muddy dregs, how can they reflect the moonlight? It should be known that reciting the Buddha can manifest Buddha-nature, and such rebirth is the power of Buddha-nature. Just as the sun can manifest the sky, the sky does not exist because of the sun. Therefore, all beings can become Buddhas, which is different from the Teaching with Remainder of the Initial Teaching. 4. The Teaching without Remainder (Wuyu Jiao): All beings equally possess Buddha-nature and should all become Buddhas. This is the most ultimate teaching of the Great Vehicle, with the one's own mind as the teaching body, so it is called the Teaching without Remainder. (Below it says that the Pure Land Dharma Door is entirely the teaching of the Teaching without Remainder) Now, this Pure Land Dharma Door, relying on the Dharma of Right Faith, Earnest Vow, and Mindfulness of the Buddha, ultimately all return to one mind, so the Sutra says that with one-mind unperturbed, one can be reborn. Moreover, the Larger Sutra (Daben Jing – the Larger Sukhavativyuha Sutra) says that those who are reborn in the three grades all say that they should arouse the unsurpassed Bodhi mind. The Bodhi mind is the Buddha-nature. The Avatamsaka Sutra (Huayan Jing) says that the Bodhi mind is like a seed that can grow
一切諸佛法故猶如良田能長眾生白凈法故猶如大地能持一切世間故猶如凈水能洗一切煩惱垢故猶如大風普於世間無所礙故猶如盛火能燒一切諸見薪故廣往彼經當知菩提心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只是藥中引線耳無量妙行詎有加一行三昧之外者哉。
五頓悟教者
長者論曰但一念不生即名為佛不從地位漸次而說故立為頓教如思益經得諸法正性者不從一地至一地楞伽經曰十地則為初初則為八地乃至無所有何次當知頓者即是不歷階級之義(以下言凈土全是頓悟教義)天臺觀經疏曰頓悟漸入此即頓教正為韋提希及諸侍女並是凡夫未證小果故知是頓不從漸入鈔曰今經頓者乃于化法(教化人之法)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今就韋提希即身得忍判為頓者是圓頓故又他經說受菩薩戒身身相續戒行不缺經一劫二劫三劫始至初發心住如是修行十波羅蜜等無量行愿相續不斷滿一萬劫至第六正性住徒是修行增進始至第七不退住今此經中五逆十惡持名即生皆得不退正合頓義如觀經中是心作佛是心是佛等語皆直指心宗更無迂迴且如阿彌一聲是非俱刬何等直截故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
【現代漢語翻譯】 現代漢語譯本：一切諸佛之法，好比肥沃的良田，能生長眾生清凈的善法；又如大地，能承載世間萬物；又如清澈的水，能洗滌一切煩惱污垢；又如大風，普遍吹拂世間而無所阻礙；又如旺盛的火焰，能焚燒一切邪見之薪柴。廣泛研習那些經典，應當明白菩提心就像鐵炮中的猛烈火藥，而唸佛就像點燃火藥的藥線。《華嚴經》中說，最初發菩提心之時便成就正覺，就是這個道理。菩薩修行的五位加行，也只是藥中的引線而已。無數微妙的修行，難道有超出『一行三昧』之外的嗎？
五、頓悟教
《長者論》說：『只要一念不生，就稱為佛』，不從修行位次的漸進來說，所以立為頓教。如《思益經》所說，得到諸法正性的人，不是從一地到另一地。《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？』應當明白，『頓』就是不經歷階級的意思（以下所說的凈土，全是頓悟教的教義）。天臺宗《觀經疏》說：『頓悟漸入』，這就是頓教。正是爲了韋提希夫人以及她的侍女們，她們都是凡夫，沒有證得小乘果位，所以知道這是頓悟，不是從漸修而入。《鈔》中說：『這部經中的『頓』，就教化眾生的方法來說，是以圓滿為頓。』為什麼呢？因為別教的無生忍位在初地，而圓教的無生忍位在初住。別教的凡夫要經歷無數劫才能達到這個位次，只有圓教才能立即進入。現在就韋提希夫人即身獲得無生忍來判斷，這是頓悟，因為是圓頓的緣故。另外，其他經典說，受菩薩戒后，身身相續，戒行不缺，經歷一劫、二劫、三劫才達到初發心住。像這樣修行十波羅蜜等無量行愿，相續不斷，滿一萬劫才達到第六正性住，只是修行增進，才達到第七不退住。現在這部經中，犯下五逆十惡的人，只要持唸佛名，立即都能得到不退轉，這完全符合頓悟的教義。如《觀經》中所說『是心作佛，是心是佛』等語，都是直接指明心性，更沒有迂迴曲折。且如『阿彌陀佛』一聲，是非善惡全都消除，何等直接了當！所以古人稱之為『頭則公案』。熱湯鍋底難道能貯藏寒冰？烈火之中哪裡容得下寸草？即使達摩祖師復生，也不會改變我的說法。
【English Translation】 English version: All the Buddha-dharmas are like fertile fields, capable of growing the pure white dharmas of sentient beings; like the great earth, capable of supporting all the worlds; like pure water, capable of washing away all afflictions and defilements; like the great wind, blowing universally throughout the world without obstruction; like a blazing fire, capable of burning all the firewood of wrong views. Study those scriptures extensively, and you should understand that the Bodhi-mind (the mind of enlightenment) is like the powerful medicine in a cannon, and mindfulness of the Buddha (Nianfo) is like the fuse that ignites the medicine. The Avatamsaka Sutra says that when one first arouses the Bodhi-mind, one attains perfect enlightenment, which is the meaning of this. The five stages of practice for Bodhisattvas are merely the fuse in the medicine. Among countless wonderful practices, is there anything beyond the 'One-Practice Samadhi'?
- The Sudden Enlightenment Teaching
The Elder's Treatise says: 'As long as a single thought does not arise, it is called a Buddha,' not speaking of gradual progress through stages, so it is established as the Sudden Teaching. As the Vimalakirti 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, the first stage is the eighth stage, and so on until there is nothing. What order is there?' It should be understood that 'sudden' means not going through stages (what follows about Pure Land is entirely the doctrine of Sudden Enlightenment). The Tiantai Commentary on the Contemplation Sutra says: 'Sudden enlightenment, gradual entry,' this is the Sudden Teaching. It is precisely for Lady Vaidehi (wife of King Bimbisara) and her attendants, who are all ordinary people and have not attained the fruits of the Lesser Vehicle, so it is known that this is sudden enlightenment, not entering through gradual practice. The Commentary says: 'The 'sudden' in this sutra, in terms of the method of teaching and transforming people, takes perfect completeness as sudden.' Why? Because the stage of Non-Arising Endurance (Anutpattika-dharma-kshanti) in the Separate Teaching is at the first ground (Bhumi), while in the Perfect Teaching it is at the first Abode (level of faith). Ordinary people in the Separate Teaching must go through countless eons to reach this stage, while only in the Perfect Teaching can one enter immediately. Now, judging from Lady Vaidehi attaining Non-Arising Endurance in this very life, this is sudden enlightenment because it is perfect and sudden. Furthermore, other sutras say that after receiving the Bodhisattva precepts, body after body, the precepts and conduct are not lacking, and after one, two, or three eons, one reaches the Abode of Initial Aspiration. Practicing the Ten Paramitas and countless vows in this way, continuously without interruption, and after ten thousand eons, one reaches the Sixth Stage of Correct Nature, and only through increasing progress in practice does one reach the Seventh Stage of Non-Retrogression. Now, in this sutra, those who commit the Five Heinous Offenses and the Ten Evil Deeds, as long as they uphold the name of the Buddha (Amitabha), immediately attain non-retrogression, which is completely in accordance with the doctrine of sudden enlightenment. As the Contemplation Sutra says, 'It is the mind that makes the Buddha, it is the mind that is the Buddha,' these words directly point to the nature of the mind, without any roundaboutness. Moreover, the sound of 'Amitabha Buddha' eliminates both right and wrong, good and evil. How direct and straightforward! Therefore, the ancients called it a 'critical case'. How could a pot of boiling water contain cold ice? How could an inch of grass be allowed in a blazing fire? Even if Bodhidharma (the first patriarch of Zen) were to rise again, he would not change my words.
說更或踟躕萬里千年。
六圓極教者
慈恩通贊曰此方先德總判經論有四宗一立性宗二破性宗三破相宗四顯實宗涅槃法華華嚴等是顯于真實中道義舍化城而歸寶所故知彌陀經乃第四宗也又以教準宗(教中分列宗旨)宗有其八一我法俱有宗二有法無我宗三法無去來宗四現通假實宗五俗妄真實宗(俗屬妄真屬實)六諸法但名宗七勝義皆空宗八應理圓實宗如華嚴及彌陀經是第八宗收又若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老宿以華嚴配此經謂圓全攝此此分攝圓得圓少分分屬圓故據經判義甚有旨趣但圓極義者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片葉莖草亦是全風無分風故若圓中有分者圓即有段若分中非全者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二三世一時義三無情作佛義四依正無礙義五充遍不動義一剎海相含義者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一室中含一虛空其中若人若畜若鬼若蟲若幾若瓶若架之類皆依虛空建立虛空屬人時則諸鬼畜蟲幾瓶架所依之虛空一切攝入人中虛空屬鬼時則諸人畜蟲幾瓶架所依之虛空一切攝入鬼中虛空屬蟲時諸人鬼畜幾瓶架所依之虛空一切攝入蟲
【現代漢語翻譯】 說得更多，或者只是在漫長的時間和距離中猶豫不決。
六圓極教者
慈恩通贊說，此地先賢總判經論有四宗：一是立性宗，二是破性宗，三是破相宗，四是顯實宗。《涅槃經》、《法華經》、《華嚴經》等是顯于真實中道義，舍化城而歸寶所，故知《彌陀經》乃第四宗也。又以教準宗（教中分列宗旨），宗有其八：一、我法俱有宗，二、有法無我宗，三、法無去來宗，四、現通假實宗，五、俗妄真實宗（俗屬妄，真屬實），六、諸法但名宗，七、勝義皆空宗，八、應理圓實宗。如《華嚴經》及《彌陀經》是第八宗所攝。又有真歇了禪師等人，以帝網千珠發明凈土圓融之義，諸書具載。近有老宿以《華嚴經》配此經，謂圓全攝此，此分攝圓，得圓少分，分屬圓故。據經判義，甚有旨趣。但圓極義者，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，乃至片葉莖草亦是全風無分風故。若圓中有分者，圓即有段；若分中非全者，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，二、三世一時義，三、無情作佛義，四、依正無礙義，五、充遍不動義。一、剎海相含義者，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。如一室中含一虛空，其中若人若畜若鬼若蟲若幾若瓶若架之類，皆依虛空建立。虛空屬人時，則諸鬼畜蟲幾瓶架所依之虛空一切攝入人中；虛空屬鬼時，則諸人畜蟲幾瓶架所依之虛空一切攝入鬼中；虛空屬蟲時，諸人鬼畜幾瓶架所依之虛空一切攝入蟲中。
【English Translation】 Speaking more, or hesitating over ten thousand miles and a thousand years.
The Teacher of the Sixfold Perfect Teaching
Ci En Tong Zan (a commentary by Ci En) says that the ancient sages of this land generally judged the sutras and treatises to have four schools: first, the Establishing Nature School; second, the Refuting Nature School; third, the Refuting Appearance School; and fourth, the Revealing Reality School. The Nirvana Sutra, the Lotus Sutra, the Avatamsaka Sutra, etc., reveal the true Middle Way, abandoning the illusory city and returning to the treasure land. Therefore, it is known that the Amitabha Sutra belongs to the fourth school. Furthermore, based on the teachings, the schools are divided (the teachings delineate the tenets), and there are eight tenets: 1. The School of Both I and Dharma Existing; 2. The School of Dharma Existing, No I; 3. The School of Dharma Without Coming or Going; 4. The School of Manifestation, Penetration, Provisional and Real; 5. The School of Mundane Illusion, True Reality (mundane belongs to illusion, true belongs to reality); 6. The School of All Dharmas Are But Names; 7. The School of Ultimate Meaning is All Empty; 8. The School of Responding to Reason, Perfect Reality. Such as the Avatamsaka Sutra and the Amitabha Sutra are included in the eighth school. Moreover, Chan Master Zhenxie Liao and others used the myriad jewels of the Indra's net to elucidate the perfect and harmonious meaning of the Pure Land, as recorded in various books. Recently, an old monk matched the Avatamsaka Sutra with this sutra, saying that the perfect whole encompasses this, and this part encompasses the perfect, obtaining a small part of the perfect, and the part belongs to the perfect. Judging the meaning according to the sutra is very meaningful. However, the meaning of perfect extremity is without whole or part, like the moon in the river, every river has the whole moon, even a bottle, a pond, or an inch of water also has the whole moon without a part of the moon; like the wind in the trees, every tree has the whole wind, even a leaf or a blade of grass also has the whole wind without a part of the wind. If there is a part in the perfect, then the perfect has segments; if the part is not whole, then the perfect is not pervasive. The part and the whole are both contrary, and the meaning of perfect is not established. Now, regarding the perfect extremity of the Lotus School, there are five meanings: 1. The meaning of the inter-containing of Buddha-lands and seas; 2. The meaning of the three times being one time; 3. The meaning of insentient beings becoming Buddhas; 4. The meaning of the unobstructedness of the environment and the reward body; 5. The meaning of being pervasive and unmoving. 1. The meaning of the inter-containing of Buddha-lands and seas is that all the reward and transformation lands of all Buddhas mutually contain each other, wholly other and wholly this, without any obstruction. If it is considered that they do not contain each other, this is emotional view, and emotional view is not real. Like a room containing a void, in which there are people, animals, ghosts, insects, tables, bottles, shelves, etc., all established based on the void. When the void belongs to people, then the void on which all ghosts, animals, insects, tables, bottles, and shelves depend is all contained within people; when the void belongs to ghosts, then the void on which all people, animals, insects, tables, bottles, and shelves depend is all contained within ghosts; when the void belongs to insects, then the void on which all people, ghosts, animals, tables, bottles, and shelves depend is all contained within insects.
中乃至虛空屬架時則諸人畜鬼蟲幾瓶所依之虛空一切攝入架中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凈方濁土交光相入如千燈一室故二三世一時義者眾生情見執有時分過現未來等事約實相中即無時體可得何以故若計晦明是時者晦明則是業相如病眼見眚非定相故若計老少是時者老少則是幻質如敝網褁風非定質故云何是中而有實義今約延促相入二義以明時體一促中有延二延中有促一促中有延者如人假寐夢經種種城邑聚落及見故人悲笑分明經歷時月醒而問人熟睡幾時侍者答言數千錢時其人自思假寐無幾云何經歷如許變態了了記憶非病非醉展轉追惟是義終不可得二延中有促者如人二十忽得顛病吞刀捉火或為人言未來事或對妻子嬉笑如常及生男女或忽能文著種種書經三十年遇一異人咒水與飲其人如睡忽覺即以二十為昨日事家人屈指為計歲月出示子女及種種書其人自思本無歲月焉有是事亦不復記病與不病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者權教中言有情有佛性無情無佛性一切草木器界不能成道及轉法輪此是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之為情亦可說自亦可說物不應說言誰無誰有如一夫妻共生一子不應說言誰生誰不生夫發毛爪齒亦是無情與我俱佛邪抑與我不俱佛邪夢中見山見水見木見石亦是無情是情想攝邪抑非情想攝邪當知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晌咸宣妙法無一物非佛身無一物不轉法輪豈是情見妄知所能計度四依正無礙義者依是器界正是身根若約凡情即橫計有依有正是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邪是正邪若言地水火風是依者如人涎液入器為水發焦為土兩手相觸成火噓氣為風是依邪是正邪是故經中無量寶華一一華中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是佛神力變現唯一真法界智為依正故五充遍不動義者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如涅槃經佛言善男子波羅柰城有優婆夷已於過去無
【現代漢語翻譯】 現代漢語譯本 意思是，因為色（rupa，物質現象）的緣故，所以是空（sunyata，空性）；因為根（indriya，感官）的緣故，所以是往古來今；因為是無情（無情識）的緣故，所以一無所有，一切皆無。青色和黃色是意（manas，意識）的顯現；風聲和山谷的迴響是意的顯現；草木瓦礫是意的顯現；因為是有情（有情識）的緣故，所以一有所有，一切皆有。因此，要知道情之所以為情，可以說它自在，也可以說它是物。不應該說誰無誰有，就像一對夫妻共同生了一個孩子，不應該說誰生了誰沒生。丈夫的頭髮、指甲、牙齒也是無情的，它們與我同爲佛（buddha，覺悟者）嗎？還是與我不共為佛？夢中見到山、見到水、見到樹木、見到石頭也是無情的，是被情想（情感和思想）所攝持嗎？還是不是被情想所攝持？應當知道，其中尚且沒有『我』和『非我』，又怎麼能計較有情和無情呢？所以經中說，道場（bodhimanda，菩提道場）的寶樹能凈化諸根，風吹樹枝和水流的聲音都在宣說微妙的佛法，沒有一物不是佛身，沒有一物不在轉法輪（dharma chakra，佛法之輪），這哪裡是情見妄知所能測度的？四依正無礙的意義是，依是器界（lokadhatu，宇宙），正是身根（indriya，感官）。如果按照凡夫的情執，就會橫加計較有依有正，這在義理上是不真實的。為什麼呢？如果說虛空是依，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，這是依嗎？是正嗎？如果說地、水、火、風是依，就像人的唾液進入器皿成為水，頭髮燒焦成為土，兩手相觸產生火，呼氣成為風，這是依嗎？是正嗎？所以經中說，無量寶華，每一朵花中出現三十六億那由他百千光明，每一道光明中出現三十六億那由他百千佛，普遍為十方世界宣說一切佛法。因為佛力的緣故，顯現出寶華；因為寶華的緣故，又顯現出諸佛。所以應當知道，盡一個佛剎（buddha-kshetra，佛土）都是佛身，每個佛剎都是這樣；沒有一個身不是佛剎，每個身都是這樣。這不是佛的神力變現，而是唯一真法界（dharma-dhatu，法界）的智慧作為依正。五、充遍不動的意義是，眾生妄自計度佛身，認為佛身有去有來，而實際上佛身無去無來，也沒有不去不來。譬如鳥在空中飛行一日千里，空並沒有隨著鳥移動，鳥也沒有離開空。所以經中說，阿彌陀佛（Amitabha Buddha，阿彌陀佛）常在西方，又說到達一切修行人所去的地方。如《涅槃經》（Nirvana Sutra）中佛說，善男子，波羅奈城（Varanasi，波羅奈）有一位優婆夷（upasika，女居士）已經在過去無
【English Translation】 English version The meaning is that because of rupa (form), it is sunyata (emptiness); because of indriya (sense organs), it is past, present, and future; because it is insentient, it is that nothing exists, everything is non-existent. Blue and yellow are manifestations of manas (mind); the sound of wind and the echo in the valley are manifestations of mind; grass, trees, tiles, and pebbles are manifestations of mind; because it is sentient, it is that if one exists, everything exists. Therefore, know that what is called 'sentience' can be said to be self-existent, and can also be said to be an object. One should not say who lacks what or who possesses what, just like a husband and wife who together give birth to a child, one should not say who gave birth and who did not. The husband's hair, nails, and teeth are also insentient. Are they the same as me in being Buddha (enlightened one), or are they not the same as me in being Buddha? Seeing mountains, seeing water, seeing trees, seeing stones in a dream is also insentient. Is it included in emotional thought, or is it not included in emotional thought? You should know that even the 'I' and 'non-I' do not exist in it, so how can one argue about sentient and insentient? Therefore, the sutra says that the bodhimanda (enlightenment place)'s precious tree can purify the sense organs, and the sound of wind blowing through the branches and water flowing are all proclaiming the wonderful Dharma (teachings). There is nothing that is not the Buddha's body, and there is nothing that does not turn the dharma chakra (wheel of Dharma). How can this be measured by emotional views and false knowledge? The meaning of the unobstructedness of the Four Reliances and the Correct is that the reliance is the lokadhatu (world), and the correct is the sense organs. If according to the emotional attachments of ordinary people, they will arbitrarily calculate that there is reliance and there is correctness, which is not true in meaning. Why? If it is said that space is the reliance, like a person opening their mouth, space enters, and even within the pores, joints, heart, and abdomen there is space. Is this reliance? Is this correct? If it is said that earth, water, fire, and wind are the reliance, like a person's saliva entering a vessel becomes water, hair burning becomes earth, two hands touching create fire, exhaling breath becomes wind. Is this reliance? Is this correct? Therefore, the sutra says that countless precious flowers, each flower emits thirty-six billion nayuta hundreds of thousands of lights, and each light emits thirty-six billion nayuta hundreds of thousands of Buddhas, universally proclaiming all Dharmas to 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 the entirety of a buddha-kshetra (Buddha-field) is the Buddha's body, and every buddha-kshetra is like this; there is no body that is not a buddha-kshetra, and every body is like this. This is not a transformation by the Buddha's divine power, but the wisdom of the one true dharma-dhatu (Dharma-realm) is the reliance and the correct. Five, the meaning of all-pervading and unmoving is that sentient beings falsely calculate the Buddha's body, thinking that the Buddha's body has coming and going, but in reality the Buddha's body has no coming and going, nor does it have neither coming nor going. For example, a bird flying in the sky travels a thousand miles in a day, but the sky does not move with the bird, and the bird does not leave the sky. Therefore, the sutra says that Amitabha Buddha (Amitabha Buddha) is always in the West, and it also says that he arrives at the place where all practitioners go. As the Buddha said in the Nirvana Sutra, 'Good man, in the city of Varanasi (Varanasi) there was an upasika (female lay follower) who in the past had no'
量光佛種諸善根是優婆夷夏九十日請命眾僧奉施醫藥是時眾中有一比丘身嬰重病良醫診之當須肉藥若不得肉病將不全時優婆夷尋自取刀割其髀肉切以為𦞦送病比丘比丘服已病即得差是優婆夷患瘡苦惱不能堪忍即發聲言南無佛陀南無佛陀我于爾時在舍衛城聞其音聲於是女人起大慈心是女尋見我持良藥涂其瘡上還合如本我即為其說種種法聞法歡喜發阿耨多羅三藐三菩提心善男子我于爾時實不往至波羅柰城持藥涂是優婆夷瘡當知皆是慈善根力令彼女人見如是事複次善男子調達惡人貪不知足多服酥故頭痛腹滿受大苦惱發如是言南無佛陀南無佛陀我時住在優禪尼城聞其音聲即生慈心爾時調達尋便見我往至其所手摩鹽湯而令服之服已平復善男子我實不往調達所摩其頭腹授湯令服當知皆是慈善根力令調達見如是事複次善男子憍薩羅國有五百賊群黨抄掠波斯匿王遣兵伺捕得已挑目逐著黑闇叢林之下受大苦惱各作是言南無佛陀南無佛陀啼哭號啕我時往在祇桓精舍聞其音聲即生慈心時有涼風吹香山中種種香藥滿其眼眶尋還得眼如本不異諸賊開眼即見如來住立其前而為說法賊聞法已發阿耨多羅三藐三菩提心善男子我于爾時實不作風吹香山中種種香藥住其人前而為說法當知皆是慈善根力令彼群賊見如是事如上之法豈容思議總之皆是一真法界不得
【現代漢語翻譯】 現代漢語譯本 量光佛（指佛陀）以過去所種的諸善根，成為優婆夷（Upasika，女居士）夏安居九十日供養眾僧，奉獻醫藥。當時僧眾中有一位比丘（Bhiksu，和尚）身患重病，名醫診斷後說必須用肉藥才能治癒，如果得不到肉藥，性命將有危險。優婆夷隨即拿起刀割下自己大腿上的肉，切成塊送給生病的比丘。比丘服用后，病立刻痊癒。這位優婆夷因傷口疼痛難忍，便發出聲音說：『南無佛陀（Namo Buddhaya，皈依佛），南無佛陀。』我當時在舍衛城（Sravasti）聽到了她的聲音。於是，我對這位女人升起了大慈悲心。這位女人隨即看見我拿著良藥塗在她的傷口上，傷口恢復如初。我便為她說種種佛法，她聽聞佛法后歡喜，併發起了阿耨多羅三藐三菩提心（Anuttara-samyak-sambodhi-citta，無上正等正覺之心）。善男子，我當時實際上並沒有去舍衛城，親自持藥塗抹這位優婆夷的傷口，應當知道這都是慈善根力的作用，才讓那位女人見到這樣的景象。 再次，善男子，提婆達多（Devadatta）這個惡人貪得無厭，因為服用過多的酥油，導致頭痛腹脹，承受巨大的痛苦，便發出這樣的聲音：『南無佛陀，南無佛陀。』我當時住在優禪尼城（Ujjeni），聽到了他的聲音，立刻生起了慈悲心。當時，提婆達多立刻看見我來到他那裡，用手按摩他的頭部和腹部，並給他鹽湯服用，服用后便痊癒了。善男子，我實際上並沒有去提婆達多那裡按摩他的頭部和腹部，並給他湯藥服用，應當知道這都是慈善根力的作用，才讓提婆達多見到這樣的景象。 再次，善男子，憍薩羅國（Kosala）有五百名強盜結成團伙，四處搶掠。波斯匿王（Prasenajit）派遣士兵埋伏抓捕，抓到后挖掉了他們的眼睛，並將他們丟棄在黑暗的叢林之下，讓他們承受巨大的痛苦。這些強盜各自發出聲音說：『南無佛陀，南無佛陀。』啼哭號叫。我當時住在祇桓精舍（Jetavana Vihara），聽到了他們的聲音，立刻生起了慈悲心。當時，有涼風吹來，將香山中各種香藥吹入他們的眼眶，他們的眼睛立刻恢復如初，與原來沒有差別。這些強盜睜開眼睛，立刻看見如來（Tathagata）站在他們面前，為他們說法。強盜們聽聞佛法后，發起了阿耨多羅三藐三菩提心。善男子，我當時實際上並沒有製造風，將香山中各種香藥吹入他們的眼眶，也沒有站在那些人面前為他們說法，應當知道這都是慈善根力的作用，才讓那些強盜見到這樣的景象。像上面所說的這些事，怎麼可以用常理來思議呢？總之，這一切都是一真法界（Ekayana-dharmadhatu）的顯現，不可執著。
【English Translation】 English version Due to the good roots planted by Light Radiance Buddha (referring to the Buddha) in the past, she became an Upasika (female lay follower) who offered alms to the Sangha (monastic community) for ninety days during the summer retreat, providing medicine. At that time, there was a Bhiksu (monk) in the Sangha who was seriously ill. A renowned physician diagnosed that he needed meat medicine to be cured; if he could not obtain meat medicine, his life would be in danger. The Upasika immediately took a knife and cut flesh from her thigh, slicing it into pieces to send to the sick Bhiksu. After the Bhiksu consumed it, his illness was immediately cured. This Upasika suffered unbearable pain from the wound, and she uttered the words: 'Namo Buddhaya (Homage to the Buddha), Namo Buddhaya.' At that time, I was in Sravasti (Savatthi) and heard her voice. Thereupon, I arose great compassion for this woman. This woman immediately saw me holding good medicine and applying it to her wound, and the wound was restored as before. I then spoke various Dharmas (teachings) for her, and she rejoiced upon hearing the Dharma and aroused the Anuttara-samyak-sambodhi-citta (mind of unsurpassed perfect enlightenment). Good man, I did not actually go to Sravasti at that time to personally apply medicine to this Upasika's wound; you should know that all of this was due to the power of her charitable roots, which allowed that woman to see such a sight. Furthermore, good man, Devadatta (a cousin of the Buddha), this evil person, was greedy and insatiable. Because he consumed too much ghee (clarified butter), he suffered from headaches and abdominal distension, enduring great pain. He then uttered these words: 'Namo Buddhaya, Namo Buddhaya.' At that time, I was residing in Ujjeni (a city in ancient India) and heard his voice, and I immediately arose compassion. At that time, Devadatta immediately saw me coming to him, massaging his head and abdomen with my hand, and giving him salt water to drink. After drinking it, he recovered. Good man, I did not actually go to Devadatta to massage his head and abdomen and give him medicine to drink; you should know that all of this was due to the power of his charitable roots, which allowed Devadatta to see such a sight. Furthermore, good man, in the country of Kosala (an ancient Indian kingdom), there were five hundred bandits who formed a gang and plundered everywhere. King Prasenajit (the king of Kosala) sent soldiers to ambush and capture them. After capturing them, they gouged out their eyes and abandoned them in a dark forest, causing them to suffer great pain. These bandits each uttered the words: 'Namo Buddhaya, Namo Buddhaya,' weeping and wailing. At that time, I was residing in Jetavana Vihara (a famous Buddhist monastery) and heard their voice, and I immediately arose compassion. At that time, a cool breeze blew, carrying various fragrant medicines from Fragrant Mountain into their eye sockets, and their eyes immediately recovered as before, without any difference from the original. These bandits opened their eyes and immediately saw the Tathagata (the Thus-Gone One, an epithet of the Buddha) standing before them, speaking the Dharma for them. After hearing the Dharma, the bandits aroused the Anuttara-samyak-sambodhi-citta. Good man, I did not actually create the wind at that time to blow various fragrant medicines from Fragrant Mountain into their eye sockets, nor did I stand before those people to speak the Dharma for them; you should know that all of this was due to the power of their charitable roots, which allowed those bandits to see such a sight. How can the things mentioned above be conceived with ordinary reasoning? In short, all of this is a manifestation of the Ekayana-dharmadhatu (the realm of the One Vehicle), and one should not be attached to it.
言是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。
(問論中所引涅槃經言慈善根力或者如來法性無人我遠邇眾生受苦皆如來性中境相邪答此止說得正因佛性然論正因寧獨如來雖眾生之性亦爾但眾生為業所障於他人受苦縱親詣彼所尚不克救況不往而獲免耶教中言八地以上菩薩一呼其名即蒙利益以分別業盡法爾如然故杜順和尚一履懸門十年無人竊去自云多生不作盜業故得如是報宋人有鄒囊陀者人一見其面輒得禍近時有其妃子貧甚凡手所觸物尋即廢去不能自存此非多生業力之故與佛善根力合得如是報無足怪者)。
西方合論卷之四 卍新續藏第 61 冊 No. 1165 西方合論標註
西方合論卷之五
第五理諦門
夫即性即相非有非空理事之門不礙遮表之詮互用言無者如水月鏡花不同龜毛兔角言有者似風起云行不同金堅石礙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聖賢誓同瞻仰說真說相似完膚之加瘡道有道無類紅爐之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
【現代漢語翻譯】 言語是自心所感知的，也不能說是心與佛的和合，因為在佛的境界中，遠離了自、他、和合。因此，進入此門的人，不要像凡夫那樣以情見分別計度。如清涼澄觀大師所說，『阿彌陀佛（Amitabha，無量光佛）即是本師盧舍那佛（Locana，光明遍照），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。
（問：論中所引用的《涅槃經》說，『慈善根力的作用，或者如來法性的作用，使人與我之間沒有遠近之分，眾生所受的苦難，都如同如來法性中的境相。』答：這只是說獲得了正因佛性。然而，論正因，難道只有如來才有嗎？即使是眾生的佛性也是如此。但眾生被業力所障礙，對於他人所受的苦難，即使親自到那裡，尚且不能救助，更何況不前往而能免除呢？教中說，八地以上的菩薩，一呼喚其名號，就能得到利益，因為分別業已經窮盡，這是法爾如是的。』所以杜順和尚看守懸門十年，沒有人偷走，他自己說是因為多生沒有做盜竊的行業，所以得到這樣的報應。宋朝人有鄒囊陀這個人，人們一見到他的面，往往就會遭遇禍患。近代有某妃子，貧窮到了極點，凡是她手所觸碰的東西，很快就會廢棄，不能自存。這難道不是多生業力的緣故，與佛的善根力相結合而得到這樣的報應嗎？這沒有什麼可奇怪的。）
《西方合論》卷四 卍新續藏第 61 冊 No. 1165 《西方合論標註》
《西方合論》卷五
第五 理諦門
所謂即性即相，非有非空，理事之門不妨礙遮表之詮釋，互相使用。說『無』，如同水中的月亮、鏡中的花朵，不同於龜毛兔角；說『有』，如同風起云行，不同於金石的堅硬阻礙。因此，如果執著于名相，就是有漏的凡夫；如果否定果報，排斥因緣，就是空見的邪道外道。夢中的佛國，都發愿往生；泡影般的聖賢，誓願共同瞻仰。說真說似，如同完好的面板上又加了瘡；說道有道無，如同紅爐上點雪。因此，依據真諦，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
【English Translation】 Speech is what the mind perceives, and it cannot be said to be the union of mind and Buddha, because in the realm of Buddha, there is separation from self, other, and union. Therefore, those who enter this gate should not, like ordinary people, use emotional views to discriminate and speculate. As Qingliang Chengguan (a famous Buddhist master) said, 'Amitabha Buddha (Amitabha, Infinite Light Buddha) is the same as the original teacher Locana Buddha (Locana, Light Illuminating Everywhere), which still belongs to the measurement of emotions.' Why? Because there is only one wisdom realm in the ten directions, and there are no other Buddhas.
(Question: The Nirvana Sutra quoted in the treatise says, 'The power of charitable roots, or the function of the Dharma-nature of the Tathagata, makes no distinction between near and far between people and self, and the suffering of sentient beings is like the realm appearance in the Dharma-nature of the Tathagata.' Answer: This only says that the cause of Buddha-nature has been obtained. However, when discussing the right cause, is it only the Tathagata who has it? Even the nature of sentient beings is like this. However, sentient beings are obstructed by karma. Even if they personally go to the place where others are suffering, they still cannot help, let alone be exempt without going? The teachings say that Bodhisattvas above the eighth ground will benefit as soon as their names are called, because the karma of discrimination has been exhausted, and this is the Dharma as it is.' Therefore, for ten years, Du Shun (a famous monk) guarded the Xuan Gate, and no one stole it. He himself said that it was because he had not committed theft in many lifetimes, so he received such retribution. In the Song Dynasty, there was a man named Zou Nangtuo, and people often encountered misfortune when they saw his face. In modern times, there was a certain concubine who was extremely poor, and everything she touched would soon be abandoned and unable to survive. Isn't this because of the karma of many lifetimes, combined with the power of the Buddha's good roots, that she received such retribution? There is nothing strange about this.)
Western Synthesis Treatise, Volume 4 卍 New Continued Collection, Volume 61, No. 1165, Western Synthesis Treatise Annotation
Western Synthesis Treatise, Volume 5
Fifth: The Gate of Truth
That is, the nature is the same as the appearance, neither existence nor emptiness. The gates of principle and phenomenon do not hinder the interpretation of covering and expressing, and are used interchangeably. Saying 'non-existence' is like the moon in the water and the flower in the mirror, different from the horns of a tortoise and the fur of a rabbit; saying 'existence' is like the wind rising and the clouds moving, different from the hardness and obstruction of gold and stone. Therefore, if one is attached to names and appearances, one is a leaky ordinary person; if one denies the fruit and rejects the cause, one is an outsider with empty views. The Buddha-lands in dreams all vow to be reborn; the illusory sages vow to look up together. Saying true and saying similar is like adding sores to intact skin; saying existence and saying non-existence is like a snowflake on a red furnace. Therefore, according to the true meaning, four gates are distinguished: 1. The gate of appearance is mind; 2. The gate of mind is appearance; 3. The gate of neither mind nor appearance; 4. The gate of separation from existence and non-existence.
- The Gate of Appearance is Mind
凈土境觀要門曰經云心包太虛量周沙界又云心如工畫師造種種五陰一切世間中莫不從心造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是我心本具皆是我心造作不從他得不向外來能了此者方可論于即心觀佛故觀經云諸佛如來是法界身入一切眾生心想中至八十隨形好句天臺大師作二義釋一約感應道交釋二約解行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說名為心作從本具邊說名為心是義遍初后例合云是心作日是心是日乃至是心作勢至是心是勢至以至九品之中隨境作觀莫不咸然又曰觀心觀佛皆屬妄境意在了妄即真(了知其妄即此是真)不須破妄然後顯真故荊溪云唯心之言豈惟真心須知煩惱心遍子尚不知煩惱心遍安能了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明之非但深得佛意亦乃迥出常情宗鏡錄曰自心遍一切處所以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雖見他佛即是自佛以自鑄出故亦不壞他佛以于彼本質上雖變起他佛之形即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之質非有非無但是自心非關佛化故知凈業純熟目睹佛
【現代漢語翻譯】 現代漢語譯本： 《凈土境觀要門》說，經中講到『心包容整個虛空，量周遍所有世界』，又說『心就像一個繪畫大師，創造種種五陰，一切世間沒有不是從心造出來的』。因此，極樂國土的寶樹、寶地、寶池，阿彌陀佛海會大眾的正報之身，三十二相等，都是我心本來具有的，都是我心造作出來的，不是從其他地方得到的，也不是從外面來的。能夠明白這個道理的人，才可以談論即心觀佛。所以《觀經》說，諸佛如來是法界身，進入一切眾生的心想中，乃至八十隨形好。天臺大師對此作了兩種解釋：一是約感應道交來解釋，二是約解行相應來解釋。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，那麼就成了心外有佛。至於『是心作佛，是心是佛』，是從修觀的角度來說的，名為『心作』；從本具的角度來說，名為『心是』。這個道理遍及始終，例如可以類推合起來說『是心作日，是心是日』，乃至『是心作勢至（Mahāsthāmaprāpta，大勢至菩薩），是心是勢至』。以至九品之中，隨著境界作觀，沒有不是這樣的。又說，觀心觀佛都屬於妄境，用意在於了知妄即是真（了知其妄即此是真），不需要破除妄然後才顯現真。所以荊溪湛然大師說，『唯心』的說法，難道僅僅是真心嗎？要知道煩惱心遍及一切處。尚且不知道煩惱心遍及一切處，怎麼能夠了知生死色遍及一切處呢？色為什麼遍及一切處？因為色即是心。如果這樣，不需要把佛攝歸於心，才叫做約心觀佛。這樣明白，非但深刻地領會了佛意，而且遠遠超出了常情。宗鏡錄說，自心遍及一切處，所以如果見到他佛，就是自佛，不破壞自他的境界，唯一是心。眾生就像模子上的像，如果除去模子，既能見到自佛，也能見到他佛。為什麼呢？雖然見到他佛，就是自佛，因為是自己鑄造出來的。也不破壞他佛，因為在彼本質上，雖然變起他佛的形象，就是自相分。又說，自心感應顯現佛身來迎接，佛身常寂，沒有去來。眾生識心依託本佛的功德勝力，有來有去，就像面映象，似夢施為，鏡中的形象非內非外，夢裡的本質非有非無，但是自心，不關佛化。所以知道凈業純熟，就能親眼見到佛陀。
【English Translation】 English version: The 『Essentials of Pure Land Contemplation』 states that the sutra says, 『The mind encompasses the entire void, and its measure pervades all realms.』 It also says, 『The mind is like a skilled painter, creating all kinds of the five skandhas (pañca-skandha, five aggregates), and there is nothing in all the worlds that is not made from the mind.』 Therefore, the jeweled trees, jeweled ground, and jeweled ponds of the Land of Ultimate Bliss, the retinue of Amitābha (Amitābha, Infinite Light Buddha), and the body of the principal reward with its thirty-two marks, all are originally inherent in my mind, and all are created by my mind. They are not obtained from elsewhere, nor do they come from outside. Only those who understand this principle can discuss contemplating the Buddha through the mind. Therefore, the Contemplation Sutra says that all Buddhas and Tathāgatas (Tathāgata, Thus Come One) are the Dharmakāya (Dharmakāya, Dharma Body), entering into the thoughts of all sentient beings, even the eighty minor marks of excellence. The Great Master Tiantai (Tiantai, Zhiyi) made two interpretations of this: one is based on the interaction of response and connection, and the other is based on the correspondence of understanding and practice. Without the first interpretation, contemplation is not contemplation of the Buddha; without the second interpretation, there would be a Buddha outside the mind. As for 『It is the mind that makes the Buddha, it is the mind that is the Buddha,』 from the perspective of cultivating contemplation, it is called 『mind makes』; from the perspective of inherent nature, it is called 『mind is.』 This principle pervades from beginning to end. For example, it can be inferred and combined to say 『It is the mind that makes the sun, it is the mind that is the sun,』 and even 『It is the mind that makes Mahāsthāmaprāpta (Mahāsthāmaprāpta, Great Strength Bodhisattva), it is the mind that is Mahāsthāmaprāpta.』 Even within the Nine Grades, contemplating according to the state, there is nothing that is not so. It also says that contemplating the mind and contemplating the Buddha both belong to illusory states, the intention is to realize that illusion is truth (realizing its illusion is precisely the truth), there is no need to destroy illusion and then reveal truth. Therefore, Jingxi Zhanran (Jingxi Zhanran, a Tiantai master) said, 『The statement of 『only mind,』 is it only the true mind? You must know that the afflicted mind pervades everywhere. If you do not even know that the afflicted mind pervades everywhere, how can you know that the form of birth and death pervades everywhere?』 Why does form pervade everywhere? Because form 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. Understanding it this way not only deeply grasps the Buddha's intention but also far surpasses ordinary understanding. The Zongjinglu (Zongjinglu, Record of the Source Mirror) says that the self-mind pervades all places, so if you see another Buddha, it is your own Buddha, not destroying the realm of self and other, only one mind. Sentient beings are like images on a mold, if you remove the mold, you can see both your own Buddha and another Buddha. Why? Although you see another Buddha, it is your own Buddha, because it is cast by yourself. It also does not destroy the other Buddha, because on that essence, although the form of another Buddha arises, it is your own aspect. It also says that the self-mind senses and manifests the Buddha's body to welcome you, the Buddha's body is always still, without coming or going. Sentient beings' consciousness relies on the original Buddha's merit and superior power, there is coming and going, like a face in a mirror, like a dream, the image in the mirror is neither inside nor outside, the essence in the dream is neither existent nor non-existent, but it is the self-mind, not related to the Buddha's transformation. Therefore, knowing that pure karma is ripe, one can see the Buddha with one's own eyes.
身惡果將成心現地獄如福德之者執礫成金業貧之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云黠慧善巧畫師取種種彩色取白作白取赤作赤取黃作黃若取鴿色則為鴿色取黑作黑心業畫師亦復如是緣白取白(緣想白業則能取白)于天人中則成白色何義名白欲等漏垢所不染污故名白色又復如是心業畫師取赤彩色于天人中能作赤色何義名赤所謂愛聲味觸香色又復如是心業畫師取黃彩色于畜生道能作黃色何義名黃彼此遞互飲血啖肉貪慾嗔癡更相殺害故名黃色又復如是心業畫師取鴿彩色攀緣觀察于餓鬼道作垢鴿色何義名鴿彼身猶如火燒林樹飢渴所惱種種苦逼又復如是心業畫師取黑彩色于地獄中畫作黑色何義名黑以黑業故生地獄中有黑鐵壁被然被縛得黑色身如是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是故當知心業畫師以純凈色畫作凈土亦復如是又如般舟三昧中說菩薩得是三昧便於是間坐見阿彌陀佛譬如有人聞毗耶離國有淫女人名庵羅婆利舍衛國有淫女人名須曼那王舍城淫女人名憂缽羅槃那有三人各各聞人讚三女人端正無比晝夜專念心著不捨便於夢中夢與從事覺已心念彼女不來我亦不往而淫事得辦因是而悟一切諸法皆如是耶往告䟦陀和菩薩菩薩答
言諸法實爾皆從念生如是種種為三人說三人即得不退轉地菩薩於是間國土聞阿彌陀佛數數念用是念故見阿彌陀佛譬如人遠出到他郡國念本鄉里家室親屬財產其人于夢中歸到故鄉里見家室親屬喜共言語于夢中見已覺為知識說之我歸到故鄉里見我家室親屬菩薩如是其所向方聞佛名常念所向方欲見佛菩薩一切見佛譬如比丘觀死人骨著前有觀青時有觀白時有觀赤時有觀黑時其骨無有持來者亦無有是骨亦無所從來是意所作菩薩如是欲見何方佛即見何以故持佛威神力持佛三昧力持本(指自心)功德力用是三事故得見佛譬如年少之人端正姝好以持凈器盛好麻油及盛凈水或新磨鏡或無瑕水精於是自照悉自見影何以故以明凈故自見其影其影亦不從中出亦不從外入菩薩以善清凈心隨意悉見諸佛見已歡喜作是念言佛從何所來我身亦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皆從無明出因是心相即入諸法實相是故當知心外見佛即成魔境何以故以心外無一法可得故。
二即心即相門者
謂諸法畢竟空故則有諸法若諸法有決定性者則一切不立般若經曰若諸法不空即無道無果法句經曰菩薩於畢竟空中熾然建立華嚴
經曰菩薩摩訶薩了達自身及以眾生本來寂滅而勤修福智無有厭足於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菩薩樂修凈土群疑論問曰諸佛國土亦復皆空觀眾生如第五大何得取著有相舍此生彼答諸佛說法不離二諦經云成就一切法而離諸法相成就一切法者世諦諸法也離諸法者第一義諦無相也又云雖知諸佛國及與眾生空常修凈土行教化諸群生汝但見說圓成實相之教破遍計所報畢竟空無之文不信說依他起性因緣之教即是不信因果之人說于諸法斷滅相者是為邪見外道又十疑論曰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云諸法不自生亦不從他生不共不無因是故說無生又云譬如有人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是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想是非嗔他求生凈土幾許誣(言許多誣)哉長蘆曰以生為生者常見之所失也以無生為無生者斷見之所惑也生
而無生無生而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若欲贊性即是贊相若欲毀相祇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
婆沙論明新發意菩薩先念佛色相相體相業相果相用得下勢力次唸佛四十不共法心得中勢力次念實相佛得上勢力不著色法二身偈云不貪著色身法身亦不著善知一切法永寂如虛空寶性論曰依佛義故經云佛告阿難言如來者非可見法是故眼識不得見故依法義故經云所言法者非可說事是故非耳識所聞故依僧義故經云所言僧者名無為是故不可身心供養禮拜讚歎故摩訶般若經曰菩薩摩訶薩唸佛不以色念不以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而念不以十力四無所畏四無礙智十八不共法而念何以故是諸法自性空故自性空則無所念無所念故是爲念佛智度論曰若菩薩於過去諸佛取相分別迴向是不名迴向何以故有相是一邊無相是一邊離是二邊行中道是諸佛實相是故說諸過去佛墮相數中若不取相數迴向是為不顛倒佛藏經曰見諸法實相名為見佛何等名為諸法實相所謂諸法畢竟空無所有以是畢竟空無所有法念佛乃至又唸佛者離諸想諸想不
【現代漢語翻譯】 現代漢語譯本：所謂『無生而生』，才是第一義諦（最根本的真理）。永明禪師說：『相』的性質和作用，離不開『體』；『性』的『相』，『體』離不開『用』。如果想要讚美『性』，那就是讚美『相』；如果想要詆譭『相』，那就是詆譭『性』。天如禪師說：『性』能夠顯現『相』，『無生』即是『生』；『相』由『性』顯現，『生』即是『無生』。這樣看來，即使在無聲之中，風聲、樹枝搖曳的聲音、水流的聲音，也並非空無一物。佛國里的寶樹和欄桿，怎麼能等同於灰飛煙滅的頑固空無，以及否定因果的邪魔之說呢？
三、非心非相門
《婆沙論》闡明，新發意的菩薩，首先觀想佛的色相（外貌）、相體（相的本質）、相業（相的功用）、相果（相的結果）、相用（相的作用），從而獲得下等勢力；其次觀想佛的四十不共法（佛獨有的四十種功德），心得中等勢力；再次觀想實相佛（佛的真實本質），獲得上等勢力。不執著於色法和法身。《偈》中說：『不貪著色身（物質的身體），也不貪著法身（真理的身體），善於了知一切法，永遠寂靜如同虛空。』《寶性論》說：『依據佛的意義，所以經中說，佛告訴阿難說：如來不是可以用可見之法來定義的，所以眼識無法看見。依據法的意義，所以經中說，所謂法，不是可以用言語來說明的，所以不是耳朵可以聽到的。依據僧的意義，所以經中說，所謂僧，名為無為（不造作），所以不能用身心來供養、禮拜、讚歎。』《摩訶般若經》說：『菩薩摩訶薩（偉大的菩薩）唸佛，不以色（物質）念，不以受（感受）、想（思想）、行（行為）、識（意識）念，因為諸法的自性是空性的。不應該以三十二相（佛的三十二種殊勝的身體特徵）、八十隨形好（八十種較小的身體特徵）來念，不應該以戒（戒律）、定（禪定）、慧（智慧）、解脫（從束縛中解脫）、解脫知見（對解脫的認識）來念，不應該以十力（佛的十種力量）、四無所畏（四種無畏懼的品質）、四無礙智（四種無礙的智慧）、十八不共法（佛的十八種不與其他聖者共有的功德）來念。為什麼呢？因為這些法的自性是空性的。自性空，就沒有什麼可以執念的；沒有什麼可以執念的，這就是念佛。』《智度論》說：『如果菩薩對於過去諸佛，取相（執著于外在的形象）分別（進行區分），並以此迴向（將功德導向目標），這不叫做迴向。為什麼呢？因為有相（執著于外在的形象）是一邊，無相（完全否定外在的形象）是一邊，離開這兩邊，行於中道，這才是諸佛的實相。因此說，如果將過去諸佛視為可以被外在形象所定義的，那就是墮入了相的範疇。如果不執著于外在的形象而回向，這才是沒有顛倒的。』《佛藏經》說：『見到諸法的實相，就叫做見佛。什麼是諸法的實相呢？就是所謂的諸法畢竟空無所有。以這種畢竟空無所有的法來念佛，乃至又唸佛的人，遠離各種妄想，各種妄想不……』
【English Translation】 English version: The so-called 'non-arising arising' is the first principle (the most fundamental truth). Yongming Chan Master said: 'The nature and function of 'form' cannot be separated from 'essence'; the 'form' of 'nature', 'essence' cannot be separated from 'function'. If you want to praise 'nature', that is to praise 'form'; if you want to denigrate 'form', that is to denigrate 'nature'. Tianru Chan Master said: 'Nature' can manifest 'form', 'non-arising' is 'arising'; 'form' is manifested by 'nature', 'arising' is 'non-arising'. In this way, even in silence, the sound of the wind, the sound of swaying branches, and the sound of flowing water are not empty. How can the precious trees and railings in the Buddha's land be equated with the stubborn emptiness of ashes and smoke, and the demonic claims that deny cause and effect?
Three, The Gate of Neither Mind Nor Form
The Vibhasa (婆沙論 - Commentary on the Abhidharma) clarifies that a newly aspiring Bodhisattva first contemplates the form (色相 - physical appearance) of the Buddha, the essence of the form (相體 - the nature of the form), the karma of the form (相業 - the function of the form), the result of the form (相果 - the result of the form), and the use of the form (相用 - the application of the form), thereby obtaining inferior power; then contemplates the forty unshared qualities of the Buddha (四十不共法 - forty unique virtues of the Buddha), gaining medium power; and then contemplates the true nature of the Buddha (實相佛 - the true essence of the Buddha), obtaining superior power. Not clinging to material form and Dharma body. The Gatha (偈 - verse) says: 'Not greedy for the physical body (色身 - material body), nor greedy for the Dharma body (法身 - body of truth), skillfully knowing all dharmas, eternally silent like space.' The Ratnagotravibhāga (寶性論 - Treatise on the Jewel Nature) says: 'According to the meaning of the Buddha, therefore the sutra says, the Buddha told Ananda: The Tathagata cannot be defined by visible dharmas, therefore eye consciousness cannot see. According to the meaning of the Dharma, therefore the sutra says, the so-called Dharma cannot be explained by words, therefore it cannot be heard by the ear. According to the meaning of the Sangha, therefore the sutra says, the so-called Sangha is called non-action (無為 - non-contrivance), therefore it cannot be offered, worshiped, praised with body and mind.' The Mahaprajnaparamita Sutra (摩訶般若經 - Great Wisdom Sutra) says: 'The Bodhisattva Mahasattva (菩薩摩訶薩 - great Bodhisattva) contemplates the Buddha, not with form (色 - material), not with feeling (受 - sensation), thought (想 - ideation), action (行 - volition), consciousness (識 - consciousness), because the self-nature of all dharmas is emptiness. One should not contemplate with the thirty-two marks (三十二相 - thirty-two auspicious marks of the Buddha), the eighty minor marks (八十隨形好 - eighty minor characteristics), one should not contemplate with precepts (戒 - moral discipline), concentration (定 - meditation), wisdom (慧 - wisdom), liberation (解脫 - freedom from bondage), knowledge and vision of liberation (解脫知見 - insight into liberation), one should not contemplate with the ten powers (十力 - ten powers of the Buddha), the four fearlessnesses (四無所畏 - four kinds of fearlessness), the four unobstructed wisdoms (四無礙智 - four kinds of unimpeded wisdom), the eighteen unshared qualities (十八不共法 - eighteen unique qualities of the Buddha). Why? Because the self-nature of these dharmas is emptiness. Self-nature is empty, there is nothing to cling to; there is nothing to cling to, this is contemplation of the Buddha.' The Mahaprajnaparamita-sastra (智度論 - Great Treatise on the Perfection of Wisdom) says: 'If a Bodhisattva, with regard to the Buddhas of the past, grasps at form (取相 - clinging to external appearance), discriminates (分別 - making distinctions), and dedicates merit (迴向 - dedicating merit to a goal) with this, this is not called dedication. Why? Because having form (有相 - clinging to external appearance) is one extreme, not having form (無相 - completely denying external appearance) is one extreme, leaving these two extremes, walking the middle way, this is the true nature of all Buddhas. Therefore, if the Buddhas of the past are regarded as definable by external form, then one has fallen into the category of form. If one dedicates merit without clinging to external form, this is not inverted.' The Buddhabhumisutra (佛藏經 - Sutra of the Buddha-nature) says: 'Seeing the true nature of all dharmas is called seeing the Buddha. What is the true nature of all dharmas? It is the so-called all dharmas are ultimately empty and without anything. With this ultimately empty and without anything Dharma, one contemplates the Buddha, and even those who contemplate the Buddha, are far from all delusions, all delusions do not...'
生心無分別無名字無障礙無慾無得不起覺觀何以故舍利弗隨所念起一切諸想皆是邪見舍利弗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舍利弗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者當云何念為復念我當從心得佛從身得佛佛不用心得不用身得不用心得佛色不用色得佛心何以故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是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若如是念者是名實相念佛之門亦名絕待門。
四離即離非門者
永明曰若執言內力即是自性若言他力即成他性若云機感相投即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譬如阿迦叔樹女人摩觸
【現代漢語翻譯】 現代漢語譯本： 生起心念時，不應有分別、名字、障礙、慾望、得失，也不應生起覺知和觀察。為什麼呢？舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱），只要心中生起任何念頭和想法，都是邪見。舍利弗，應當達到一無所有的狀態，沒有覺知，沒有觀察，沒有生起，沒有滅亡，通達這些道理的人，才叫做唸佛。在這種唸佛的狀態中，沒有貪婪，沒有執著，沒有違逆，沒有順從，沒有名字，沒有想法。舍利弗，沒有想法，沒有言語，才叫做唸佛。在這種狀態中，甚至沒有微細的念頭，更何況粗大的身口意業。沒有身口意業的處所，沒有取捨，沒有爭論，沒有訴訟，沒有念頭，沒有分別，空寂無性，滅除一切覺知和觀察，這才是真正的唸佛。舍利弗，如果有人能夠成就這樣的唸佛，想要轉移四天下（Sumeru，佛教宇宙觀中的一個世界體系）的大地，都可以隨意轉移，也能降伏百千億的魔。更何況是那些虛假的無明（avidyā，佛教中的根本煩惱，指對事物真相的迷惑）從虛誑的因緣生起，沒有決定的相狀。這種法就是這樣，沒有想法，沒有戲論，沒有生起，沒有滅亡，不可說，不可分別，沒有黑暗，沒有無明，魔和魔民都無法測度。只能用世俗的語言來教化，這樣說：你們唸佛的時候，不要執取微小的想法，不要生起戲論，不要有分別。為什麼呢？因為這種法都是空性的，沒有自體，不可思念，是唯一之相，所謂無相，這才是真實的唸佛。又，止觀（Śamatha-vipassanā，佛教的兩種修行方法，止是止息雜念，觀是觀察實相）中闡明唸佛三昧（samādhi，佛教的禪定）的人，應當如何唸佛呢？是念我應當從心得佛，還是從身得佛？佛不用心得，不用身得。不用心得佛色，不用色得佛心。為什麼呢？因為心，佛沒有心；色，佛沒有色。所以不用色心得三菩提（bodhi，覺悟）。佛色已經窮盡，乃至識（vijñāna，佛教中的意識）已經窮盡。佛所說的窮盡，是癡人不知道的，有智慧的人才明白。不用身口得佛，不用智慧得佛。為什麼呢？因為智慧索求不可得，自己索求我了不可得，也沒有任何所見。一切法本來就是空無所有的，壞滅根本，斷絕根本。如果這樣唸佛，才是實相念佛之門，也叫做絕待門。
四離即離非門：
永明（Yongming，指永明延壽禪師）說：如果執著于言語之內的力量就是自性，如果說他力就是他性，如果說機感相投就是共性，如果說非因非緣就是無因性，都是滯留在執著之中，沒有進入圓成（Pariniṣpanna，佛教唯識宗所說的三種自性之一，指圓滿成就的真實自性）。應當知道佛力難以思議，玄通難以測度，譬如阿迦叔樹（Akasha tree），女人摩觸。
【English Translation】 English version: When the mind arises, there should be no discrimination, no names, no obstacles, no desires, no gains, and no arising of perception and observation. Why? Śāriputra (one of the ten great disciples of the Buddha, known for his wisdom), as long as any thoughts or ideas arise in the mind, they are all wrong views. Śāriputra, one should reach a state of having nothing, no perception, no observation, no arising, no ceasing. One who understands these principles is called 'mindfulness of the Buddha'. In this state of mindfulness, there is no greed, no attachment, no opposition, no compliance, no names, no thoughts. Śāriputra, no thoughts, no words, is called 'mindfulness of the Buddha'. In this state, there is not even a subtle thought, let alone the gross actions of body, speech, and mind. There is no place for the actions of body, speech, and mind, no taking, no grasping, no contention, no litigation, no thoughts, no discrimination, empty and without nature, extinguishing all perceptions and observations. This is true mindfulness of the Buddha. Śāriputra, if someone can achieve such mindfulness, wanting to move the earth of the four continents (Sumeru, a world system in Buddhist cosmology) can be moved at will, and can also subdue hundreds of thousands of millions of demons. How much more so those false ignorance (avidyā, the fundamental affliction in Buddhism, referring to delusion about the true nature of things) arising from false conditions, without a definite form. This Dharma is like this, without thoughts, without playfulness, without arising, without ceasing, unspeakable, indistinguishable, without darkness, without ignorance, which demons and demon people cannot fathom. One can only use worldly language to teach, saying: When you are mindful of the Buddha, do not grasp small thoughts, do not create playfulness, do not have discrimination. Why? Because this Dharma is empty in nature, without self-nature, unthinkable, it is the one aspect, the so-called no-aspect, this is true mindfulness of the Buddha. Furthermore, those who clarify mindfulness of the Buddha samādhi (Buddhist meditation) in Śamatha-vipassanā (two Buddhist practices, Śamatha is calming the mind, vipassanā is observing reality), how should they be mindful of the Buddha? Is it mindful that I should attain Buddhahood from the mind, or from the body? The Buddha does not attain it from the mind, nor from the body. Do not use the mind to attain the Buddha's form, do not use form to attain the Buddha's mind. Why? Because the mind, the Buddha has no mind; the form, the Buddha has no form. Therefore, do not use form and mind to attain Anuttarā-samyak-sambodhi (perfect enlightenment). The Buddha's form has been exhausted, and even consciousness (vijñāna, consciousness in Buddhism) has been exhausted. What the Buddha said about exhaustion is not known by fools, but understood by the wise. Do not use body and speech to attain Buddhahood, do not use wisdom to attain Buddhahood. Why? Because wisdom cannot be sought, and seeking myself cannot be found, and nothing is seen. All dharmas are originally empty and without anything, destroying the root, severing the root. If one is mindful in this way, it is the gate of true form mindfulness of the Buddha, also called the gate of absolute contrast.
Four Separations, which is the Gate of Separation from Non-being:
Yongming (referring to Chan Master Yongming Yanshou) said: If one clings to the power within words as self-nature, if one says that other power is other-nature, if one says that the interaction of opportunity and feeling is common-nature, if one says that non-cause and non-condition is no-cause nature, all are stuck in clinging and have not entered Pariniṣpanna (one of the three natures in Buddhist Yogācāra, referring to the perfectly accomplished true nature). One should know that the Buddha's power is inconceivable, and the profound penetration is unfathomable, like the Akasha tree, touched by a woman.
花為之出是樹無覺觸非無覺觸菩薩摩訶薩不思議念觸亦復如是又如象齒因雷生花是齒非耳云何有聞若無聞者花云何生又若雷能生花者諸物應有菩薩摩訶薩不思議聲塵亦復如是又如勇士疑石為虎箭至沒旋箭非克石石非受矢菩薩摩訶薩不思議精進亦復如是又如有人遠行獨宿空舍夜中有鬼擔一死人來著其前復有一鬼隨逐瞋罵云是我物先鬼言我自持來后鬼言實我擔來二鬼各執一手爭之前鬼言此中有人可問后鬼即問是誰擔來是人思惟二鬼力大妄語亦死何若實語即言前鬼擔來后鬼大嗔捉此人手㧞斷著地前鬼取死人一臂附之即著如是兩臂兩腳頭脅舉身皆易於是二鬼共食所易人身拭口而去其人思惟眼見我身被鬼食盡今此我身儘是他肉即於一切時作他身想乃至五欲亦不貪著是他身故不應供養乃至妻子亦不生染是他身故不應有染乃至種種訶斥苦辱亦皆順受是他身故無復憍慢后忽自計若是他者不應有我若非他者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時得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復如是又如貧人商丘開信富者言入火不燒入水不溺投高不折乃至隨諸誑語皆得實寶物而是貧人無他術故菩薩摩訶薩不思議貪慾獲佛寶王亦復如是又如空谷隨聲發響此響不從空來不從谷來不從聲來
若從空來者空應有響若從谷來者應時時響若從聲來者呼平地時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復如是又如幻人幻長者所愛馬入小瓶中瓶不加大而馬跳躍如常長者為設食已馬系柱如故菩薩摩訶薩不思議幻法變現佛剎亦復如是又如訶宅迦藥人或得之以其一兩變千兩銅悉成真金非千兩銅能變此藥菩薩摩訶薩不思議大丹點穢成凈亦復如是又如有人得安繕那藥以涂其目雖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復如是又如無能勝香若以涂鼓其聲發時一切敵軍皆自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諸魔軍超越三界亦復如是是故當知唸佛三昧不可思議如普賢毛孔不可思議如摩耶夫人腹不可思議如凈名丈室不可思議如具足優婆夷小器不可思議何以故一切法皆不可思議故若有一毛頭許可思議者即非法界性海如上言心言境言有相無相者皆是思議法若入此不思議解脫即知一切分別唸佛皆為戲論。
西方合論卷之五 卍新續藏第 61 冊 No. 1165 西方合論標註
西方合論卷之六
第六稱性門
夫一切賢聖稱心而行法性無邊行海叵量是故或一剎那中行滿三祇或恒河沙劫未成一念飛空鳥跡辨地位之
【現代漢語翻譯】 現代漢語譯本：若說這響聲是從空虛中來的，那麼空虛就應該一直有響聲；若說這響聲是從山谷中來的，那麼山谷就應該時時刻刻都有響聲；若說這響聲是從聲音來的，那麼在平地上呼喊時，這響聲也應該傳播開來。乃至這響聲不是和合而生，不是因緣而生，也不是自然而生。菩薩摩訶薩（bodhisattva-mahāsattva，偉大的菩薩）不可思議的聲音相，不是從哪裡來，也不是到哪裡去，也是這樣。又比如幻術師變幻出一個長者（gṛhapati，富有的居士）所喜愛的馬，進入一個小瓶子中，瓶子沒有變大，而馬在裡面跳躍如常。長者為馬準備了食物后，馬仍然被繫在柱子上，和原來一樣。菩薩摩訶薩不可思議的幻術，變現佛剎（buddhakṣetra，佛的國土），也是這樣。又比如訶宅迦藥，有人得到一兩，就能把一千兩銅變成真金，而不是一千兩銅能改變這種藥。菩薩摩訶薩不可思議的大丹，點染污穢變成清凈，也是這樣。又比如有人得到安繕那藥，塗在眼睛上，即使走在人群中，別人也看不見他。菩薩摩薩不可思議的藥力，在念念生滅中得到無生身，也是這樣。又比如無能勝香，如果用來塗在鼓上，鼓聲發出時，一切敵軍都會自動退散。又轉輪王（cakravartin，統治世界的理想君主）有一種香，名叫海藏，如果燒一丸，國王和四軍都能騰空飛起。菩薩摩訶薩不可思議的正念香，降伏各種魔軍，超越三界（trayo dhātavaḥ，欲界、色界、無色界），也是這樣。所以應當知道，唸佛三昧（buddha-smṛti-samādhi，憶念佛陀的禪定）不可思議，如同普賢菩薩的毛孔不可思議，如同摩耶夫人（Māyādevī，釋迦牟尼佛的生母）的腹部不可思議，如同維摩詰（Vimalakīrti，一位著名的在家菩薩）的丈室不可思議，如同具足優婆夷（upāsikā，近事女，佛教女居士）的小器不可思議。為什麼呢？因為一切法（dharma，佛法）都是不可思議的。如果有一根毫毛可以思議，那就不是法界（dharmadhātu，一切法的總稱）性海。如上面所說的心、境、有相、無相，都是思議法。如果進入這不可思議的解脫，就知道一切分別唸佛都是戲論。 西方合論卷之五 卍新續藏第 61 冊 No. 1165 西方合論標註 西方合論卷之六 第六稱性門 一切賢聖稱合本心而行，法性無邊，行海深廣不可測量。因此，或者在一剎那（kṣaṇa，極短的時間單位）中修行圓滿三大阿僧祇劫（asaṃkhya-kalpa，極長的時間單位），或者經過恒河沙劫（gaṅgā-nadī-vālukā-asaṃkhyeya-kalpa，非常長的時間單位）也未能成就一念。飛鳥的痕跡可以辨別高下。
【English Translation】 English version: If the sound comes from emptiness, then emptiness should always have a sound. If it comes from a valley, then the valley should always be resounding. If it comes from a voice, then when calling out on flat ground, the sound should also spread. Furthermore, this sound does not arise from combination, not from conditions, nor from nature. The inconceivable sound aspect of a Bodhisattva-Mahasattva (bodhisattva-mahāsattva, great bodhisattva) neither comes nor goes, and it is also like this. It is also like a magician who conjures a horse beloved by a householder (gṛhapati, wealthy layperson) that enters a small bottle. The bottle does not become larger, and the horse jumps around as usual. After the householder provides food for the horse, it is tied to a pillar as before. The inconceivable magic of a Bodhisattva-Mahasattva, manifesting Buddha-lands (buddhakṣetra, Buddha's land), is also like this. It is also like the medicine Haritaki, where someone who obtains an ounce of it can transform a thousand ounces of copper into real gold, rather than the thousand ounces of copper being able to transform the medicine. The inconceivable great elixir of a Bodhisattva-Mahasattva, transforming defilement into purity, is also like this. It is also like someone who obtains Anjana medicine and applies it to their eyes, so that even when walking among people, they cannot be seen. The inconceivable medicinal power of a Bodhisattva-Mahasattva, obtaining a body free from birth in every moment of thought, is also like this. It is also like the invincible incense, which, when used to coat a drum, causes all enemy armies to retreat when the drum is sounded. Furthermore, a Wheel-Turning King (cakravartin, ideal universal ruler) has an incense called Sea Treasury, and if one pellet is burned, the king and his four armies can all rise into the air. The inconceivable incense of right mindfulness of a Bodhisattva-Mahasattva subdues all the armies of Mara, transcending the three realms (trayo dhātavaḥ, desire realm, form realm, formless realm), and it is also like this. Therefore, it should be known that the Samadhi (buddha-smṛti-samādhi, concentration on Buddha-recollection) of Buddha-recollection is inconceivable, like the pores of Samantabhadra Bodhisattva are inconceivable, like the womb of Maya (Māyādevī, mother of Shakyamuni Buddha) is inconceivable, like the room of Vimalakirti (Vimalakīrti, a famous lay bodhisattva) is inconceivable, like the small vessel of the Upasika (upāsikā, female lay Buddhist) is inconceivable. Why? Because all dharmas (dharma, Buddhist teachings) are inconceivable. If even a single hair could be conceived, then it would not be the nature-ocean of the Dharmadhatu (dharmadhātu, the totality of all dharmas). As mentioned above, mind, object, having form, and without form are all conceivable dharmas. If one enters this inconceivable liberation, then one knows that all discriminating Buddha-recollection is mere play. Western Synthesis, Volume 5 Supplement to the Buddhist Canon, Volume 61, No. 1165, Western Synthesis Annotation Western Synthesis, Volume 6 Chapter 6: The Nature-Conforming Gate All sages and saints act in accordance with their minds, the nature of Dharma is boundless, and the ocean of practice is immeasurable. Therefore, either one can complete the practice of three great asamkhya kalpas (asaṃkhya-kalpa, immeasurable eons) in a single kshana (kṣaṇa, instant), or one may not achieve a single thought even after countless kalpas (gaṅgā-nadī-vālukā-asaṃkhyeya-kalpa, eons as numerous as the sands of the Ganges River). The traces of flying birds can distinguish high and low positions.
分齊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諸五色至玄而亡萬流以海為極者也今約大乘諸行總入一行略示五門。一信心行二止觀行三六度行四悲願行五稱法行
一信心行者
經云信為道元功德母一切諸行無不以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荀參天暨至叢葉本是原竿初心菩薩無不依是信力而成就者是故蓮宗門下全仗此信為根本一者信阿彌陀佛不動智根本智與己無異如一大虛空日映則明云來則翳虛空本無是故又則云與日皆即虛空故二者信阿彌陀佛從發願來那由他劫內一切難行難忍種種修習之事我亦能行何以故自憶無始劫中漂溺三塗生苦死苦披毛戴角苦鐵床銅柱苦一切無益之苦皆能受之何況如今菩薩萬行濟眾生事豈不能為三者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何以故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者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者信阿彌陀佛修行歷劫直至證果不移剎那我今亦不移剎那位齊諸佛何以故時分者是業收法界海中業不可得故如是信解是謂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輸於此西方宗旨自有十六正觀然一一觀中具含此三義故天臺詮經直以三諦攝彼十六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至若溫陵禪師則純以唸佛一聲入三觀門言念存三觀者如一聲佛遂了此能念體空所念無相即念存空觀所念之佛即應身即心破見思惑也雖能念體空所念無相不妨能念分明所念顯然即念存假觀所念之佛即報身即心破塵沙惑也正當能念所念空時即能念所念顯然正當能念所念顯時即是能念所念寂然空假互存乃念存中觀所念之佛即法身即心破無明惑也是又即唸佛因究竟三諦凈彼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
起信論曰菩薩從初正信已來於第一阿僧祗將欲滿故於真如法中深解現前所修離相知法性體離慳貪故隨順修行檀波羅蜜法性無染離五欲過故隨順修行戒波羅蜜法性無苦離瞋惱故隨順修行忍波羅蜜法性無身心相離懈怠故隨順修行精進波羅蜜法性常定體無亂故隨順修行禪波羅蜜法性體明離
【現代漢語翻譯】 現代漢語譯本 《嚴諸方等經》中古今學者廣泛設立觀想之門，唯有天臺宗的三觀最為直接簡捷，揭示了一心（ekacitta）的門徑，抓住了諸法的要領。在修行道路上，沒有比這更好的了。西方的凈土宗自有十六正觀，然而每一個觀想中都包含著這三觀的意義。因此，天臺宗解釋經典，直接用三諦（tri-satya）來統攝那十六種微妙的宗旨。《妙宗鈔》中說：『性中的三德（tri-guna）是諸佛的三身（trikaya），這三德三身就是我一心的三觀。』如果不是這樣，那麼觀想之外還有佛境，不與心相應，又怎麼能稱為圓宗絕待之觀呢？也可以用阿彌陀佛的三身作為法身（Dharmakaya），我的三觀作為般若（Prajna）。觀想成就，見到佛，就是解脫。舉一即具足三，就像新的伊字觀。觀佛如此，觀諸依報正報的道理也沒有什麼不同。詳細的論述在疏鈔中，不能全部列舉。至於溫陵禪師，則完全以唸佛一聲進入三觀之門，說『念存三觀』，如同一聲佛號，就了達了能唸的本體是空，所念的沒有形象，這就是念存空觀（sunyata-drishti），所念的佛就是應身（nirmanakaya），即心破除見思惑。雖然能唸的本體是空，所念的沒有形象，不妨礙能念分明，所念顯然，這就是念存假觀（prajna-drishti），所念的佛就是報身（sambhogakaya），即心破除塵沙惑。正在能念所念空的時候，就是能念所念顯然的時候；正在能念所念顯的時候，就是能念所念寂然的時候。空假互相依存，就是念存中觀（madhyama-drishti），所念的佛就是法身，即心破除無明惑。』這也是即唸佛的因，究竟圓滿三諦，清凈彼四土（four lands），如同拈起一粒微塵，變化大地成為黃金，這就是所謂的法界圓融，不可思議的觀想之門。 三、六度行者 《起信論》中說：『菩薩從最初生起正信以來，在第一阿僧祇劫（asamkhya-kalpa）將要圓滿的時候，對於真如法（tathata-dharma）中，深刻理解現前所修的離相，知道法性（dharma-dhatu）的本體遠離慳貪，所以隨順修行檀波羅蜜（dana-paramita）。法性沒有污染，遠離五欲的過患，所以隨順修行戒波羅蜜（sila-paramita）。法性沒有痛苦，遠離嗔惱，所以隨順修行忍波羅蜜（ksanti-paramita）。法性沒有身心之相，遠離懈怠，所以隨順修行精進波羅蜜（virya-paramita）。法性常定，本體沒有散亂，所以隨順修行禪波羅蜜（dhyana-paramita）。法性的本體光明，遠離愚癡，所以隨順修行般若波羅蜜（prajna-paramita）。』
【English Translation】 English version In the Yan Zhu Fang Deng Sutra, ancient and modern scholars have widely established gates of contemplation, but the Threefold Contemplation of the Tiantai school is the most direct and straightforward, revealing the gateway to the One Mind (ekacitta) and grasping the essentials of all dharmas. On the path of practice, there is nothing better than this. The Western Pure Land school has its own Sixteen Contemplations, but each contemplation contains the meaning of these Threefold Contemplations. Therefore, the Tiantai school interprets the scriptures by directly using the Three Truths (tri-satya) to encompass those sixteen subtle principles. The Miao Zong Chao says: 'The Three Virtues (tri-guna) in the nature are the Three Bodies (trikaya) of the Buddhas, and these Three Virtues and Three Bodies are the Threefold Contemplation of my One Mind.' If it were not so, then there would be a Buddha realm outside of contemplation, not corresponding to the mind, how could it be called the perfect and absolute contemplation of the Yuan school? One can also use the Three Bodies of Amitabha Buddha as the Dharmakaya, and my Threefold Contemplation as Prajna. When contemplation is accomplished, seeing the Buddha is liberation. Raising one is to possess all three, like the new I-character contemplation. Contemplating the Buddha is like this, and the principle of contemplating the environment and the body is no different. Detailed discussions are in the commentaries, which cannot all be listed. As for Zen Master Wenling, he completely enters the gate of the Threefold Contemplation with a single recitation of the Buddha's name, saying 'Recitation exists in the Threefold Contemplation,' just as a single Buddha's name realizes that the essence of the one who recites is empty, and what is recited has no form, this is recitation existing in the contemplation of emptiness (sunyata-drishti), the Buddha who is recited is the Nirmanakaya, which is the mind that destroys the delusions of views and thoughts. Although the essence of the one who recites is empty, and what is recited has no form, it does not hinder the clarity of the one who recites and the obviousness of what is recited, this is recitation existing in the contemplation of provisional existence (prajna-drishti), the Buddha who is recited is the Sambhogakaya, which is the mind that destroys the delusions like dust and sand. Precisely when the one who recites and what is recited are empty, it is the time when the one who recites and what is recited are obvious; precisely when the one who recites and what is recited are obvious, it is the time when the one who recites and what is recited are silent. Emptiness and provisional existence depend on each other, which is recitation existing in the contemplation of the Middle Way (madhyama-drishti), the Buddha who is recited is the Dharmakaya, which is the mind that destroys ignorance.' This is also taking the cause of reciting the Buddha's name, ultimately perfecting the Three Truths, purifying those Four Lands, just like picking up a speck of dust and transforming the earth into gold, this is what is called the inconceivable gate of contemplation of the perfect fusion of the Dharma Realm. Three, The Six Paramitas Practitioners The Awakening of Faith in the Mahayana says: 'Since Bodhisattvas first arose with right faith, when the first asamkhya-kalpa (asamkhya-kalpa) is about to be completed, in the Tathata-dharma (tathata-dharma), they deeply understand the non-attachment they are currently cultivating, knowing that the essence of the Dharma-dhatu (dharma-dhatu) is far from stinginess, so they accordingly cultivate the Dana-paramita (dana-paramita). The Dharma-dhatu is without defilement, far from the faults of the five desires, so they accordingly cultivate the Sila-paramita (sila-paramita). The Dharma-dhatu is without suffering, far from anger, so they accordingly cultivate the Ksanti-paramita (ksanti-paramita). The Dharma-dhatu has no form of body and mind, far from laziness, so they accordingly cultivate the Virya-paramita (virya-paramita). The Dharma-dhatu is constantly stable, the essence is without disturbance, so they accordingly cultivate the Dhyana-paramita (dhyana-paramita). The essence of the Dharma-dhatu is bright, far from ignorance, so they accordingly cultivate the Prajna-paramita (prajna-paramita).'
無明故隨順修行般若波羅蜜故智度論曰菩薩觀一切法畢竟空不生慳貪心何以故畢竟空中無有慳貪慳貪根本斷故乃至般若波羅蜜畢竟空故常不生癡心所以者何佛說一切法無施無受非戒非犯乃至不智不愚故又云菩薩雖不見佈施以清凈空心佈施作是念是佈施空無所有眾生須故施與如小兒以土為金銀長者則不見是金銀便隨意與竟無所與其餘五法亦復如是是謂菩薩行於六度修凈土者即無如是差別名相然亦不越一行具此六義一者舍諸雜念是行於施又則系佛不住舍念是性施故二者唸唸中凈是行於戒又則系佛不求滅念是性戒故三者世念盡弱是行於忍又則系佛非關摧念是性忍故四者畢念不退是行精進又則一念即是不著苦行是性精進故五者得念三昧是行於定又則唸唸是佛不貪禪味是大定故六者了唸佛因即念而佛是行於智又則念本非有佛本非無不落斷常是一切種智故是故唸佛一門能該諸行何以故唸佛是一心法門心外無諸行故然亦不廢諸行若廢諸行即是廢心故。
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發十大愿虛空界眾生界無有盡時而我此愿亦無有盡身語意業無有疲厭名為愿王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前四種為成就入功德門迴向一切煩惱眾生拔世
【現代漢語翻譯】 現代漢語譯本：因為無明，所以隨順修行般若波羅蜜（Prajnaparamita，智慧到彼岸）的緣故。《智度論》（Mahaprajnaparamita-sastra）說：菩薩觀察一切法畢竟空，不生慳貪心。為什麼呢？因為在畢竟空中沒有慳貪，慳貪的根本已經斷除。乃至般若波羅蜜畢竟空，所以常常不生愚癡心。這是什麼原因呢？佛說一切法無施無受，非戒非犯，乃至不智不愚。又說：菩薩雖然不見佈施，以清凈空心佈施，作這樣的念頭：這佈施是空無所有的，眾生需要所以施與。如同小孩子把土當作金銀，長者則不見那是金銀，便隨意給予，最終沒有什麼可給的。其餘五法也是這樣。這叫做菩薩行於六度（paramita，六種到達彼岸的方法）。修凈土的人就沒有這樣的差別名相，然而也不超出『一行』，具足這六種意義：一是捨棄各種雜念，這是行於佈施；又則繫念佛，不住于舍念，這是性施的緣故。二是念念清凈，這是行於持戒；又則繫念佛，不求滅念，這是性戒的緣故。三是世俗的念頭逐漸減弱，這是行於忍辱；又則繫念佛，並非要摧毀念頭，這是性忍的緣故。四是畢生唸佛不退，這是行於精進；又則一念即是不著苦行，這是性精進的緣故。五是得到唸佛三昧（samadhi，專注），這是行於禪定；又則唸唸是佛，不貪戀禪定的滋味，這是大定的緣故。六是了知唸佛是佛的因，即念而佛，這是行於智慧；又則唸的本性非有，佛的本性非無，不落入斷滅和常有的兩邊，這是一切種智的緣故。因此，唸佛這一法門能夠包含各種修行。為什麼呢？因爲念佛是一心法門，心外沒有諸行。然而也不廢棄諸行，如果廢棄諸行，就是廢棄心。 四悲願行： 諸佛菩薩的性海無盡，供養無盡，持戒佈施無盡，乃至饒益眾生也無盡。如同普賢菩薩發十大愿，虛空界、眾生界沒有窮盡的時候，而我的這些願力也沒有窮盡，身語意業沒有疲厭，這叫做愿王。一切諸佛沒有不成就這樣的愿王，從而證得涅槃（Nirvana）的果位。因此天親菩薩的凈土五念門，以禮拜、讚歎、作愿、觀察前四種作為成就入功德門，迴向一切煩惱眾生，拔除世間的痛苦。
【English Translation】 English version: Because of ignorance, one follows and cultivates Prajnaparamita (Wisdom to the other shore). The Mahaprajnaparamita-sastra (Treatise on the Great Perfection of Wisdom) says: 'A Bodhisattva observes that all dharmas are ultimately empty and does not generate a mind of stinginess. Why? Because in ultimate emptiness there is no stinginess, and the root of stinginess has been cut off. Even Prajnaparamita is ultimately empty, so a mind of delusion is not constantly generated. What is the reason for this? The Buddha said that all dharmas are without giving or receiving, neither precepts nor violations, and even neither ignorance nor non-ignorance.' It also says: 'Although a Bodhisattva does not see giving, he gives with a pure empty mind, thinking: This giving is empty and without substance, but beings need it, so he gives it. It is like a child who takes dirt as gold and silver, but an elder does not see it as gold and silver, so he gives it away at will, and ultimately there is nothing to give. The other five paramitas are also like this.' This is called a Bodhisattva practicing the six paramitas (perfections). Those who cultivate Pure Land do not have such different names and forms, but they also do not go beyond 'one practice,' which embodies these six meanings: First, abandoning all distracting thoughts is practicing giving; and focusing on Buddha-remembrance, not dwelling on the thought of abandonment, is the nature of giving. Second, being pure in every thought is practicing morality; and focusing on Buddha-remembrance, not seeking the cessation of thoughts, is the nature of morality. Third, worldly thoughts gradually weaken, this is practicing patience; and focusing on Buddha-remembrance, not aiming to destroy thoughts, is the nature of patience. Fourth, reciting Buddha's name without regression throughout life is practicing diligence; and one thought is not attached to ascetic practices, this is the nature of diligence. Fifth, attaining Buddha-remembrance samadhi (concentration) is practicing meditation; and every thought is Buddha, not craving the taste of meditation, this is great samadhi. Sixth, understanding that Buddha-remembrance is the cause of Buddhahood, that is, becoming Buddha through remembrance, is practicing wisdom; and the nature of thought is non-existent, the nature of Buddha is not non-existent, not falling into annihilation or permanence, this is all-knowing wisdom. Therefore, the single Dharma-gate of Buddha-remembrance can encompass all practices. Why? Because Buddha-remembrance is the Dharma-gate of one mind, and there are no practices outside the mind. However, it does not abandon all practices; if it abandons all practices, it abandons the mind. The Four Great Vows and Practices: The nature-sea of all Buddhas and Bodhisattvas is inexhaustible, offerings are inexhaustible, upholding precepts and giving are inexhaustible, and even benefiting beings is inexhaustible. Just as Samantabhadra Bodhisattva made ten great vows, the realm of empty space and the realm of beings have no end, and my vows also have no end, my body, speech, and mind are without weariness, this is called the King of Vows. All Buddhas have accomplished such a King of Vows, thereby attaining the fruit of Nirvana (liberation). Therefore, Vasubandhu Bodhisattva's Pure Land Five Remembrance Gates, using prostration, praise, making vows, and contemplation of the first four as accomplishing entry into the gate of merit, dedicating it to all afflicted beings, and uprooting worldly suffering.
間苦為成就出功德門菩薩修五念門速得阿耨多羅三藐三菩提難曰佛及眾生本無所有如凈名經言菩薩觀于眾生如呼聲響如水聚沫如芭蕉堅如電久住如無色界色如焦谷芽如得忍菩薩貪恚毀禁如佛煩惱習如夢所見已窹菩薩觀眾生為若此是則眾生本空菩薩種種發願利生將無眼見空華邪答曰智度論中佛說此中言無佛者破著佛想不言取無佛相是故當知言無眾生者破眾生想不言取無眾生相如凈名言菩薩作是觀已自言我當爲眾生說如斯法即真實慈即知菩薩不取無眾生相又則說是法者真實利生真實悲願無別度眾生事也又如般若經菩薩深入大悲如慈父見子為無所值物故死(尋物而不獲也)父甚憐之此兒但為虛誑故死諸佛亦如是知諸法空畢竟不可得而眾生不知眾生不知故於空法中染著著因緣故墮大地獄是故深入大悲是則諸佛興慈運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者是深達無眾生義何故若見有眾生故即有我慈悲心劣豈能行如是饒益之行又先德云未居究竟位全是自利門從十信初心歷十住十行十回向十地直至等覺佛前普賢猶是自利利他門者登妙覺位佛后普賢方是利他之行如佛告比丘功德果報甚深無有如我知恩分者我雖復盡其邊底我本以欲心無厭足故得佛是故今猶不息雖更無功德可得我欲心亦不休當知行海無邊非丈
【現代漢語翻譯】 現代漢語譯本： 爲了成就從困苦中生起的功德之門，菩薩修習五念之門，迅速證得阿耨多羅三藐三菩提（無上正等正覺）。有人提出疑問：佛和眾生本來都是空無所有的，正如《維摩詰經》所說，菩薩觀察眾生，如同呼喊的回聲，如同水面的泡沫，如同芭蕉一樣不堅固，如同閃電一樣短暫，如同沒有顏色的東西，如同焦枯的谷芽。如同獲得忍位的菩薩貪婪、嗔恚、毀犯戒律，如同佛的煩惱習氣，如同夢中所見，醒來便消失。菩薩觀察眾生如果都是這樣，那麼眾生本來就是空性的，菩薩種種發願利益眾生，難道不是眼見空花嗎？ 回答說：《智度論》中，佛說這裡所說的『無佛』，是爲了破除執著于佛的念想，而不是要執取沒有佛的相狀。所以應當知道，說『無眾生』，是爲了破除執著于眾生的念想，而不是要執取沒有眾生的相狀。正如《維摩詰經》所說，菩薩作這樣的觀想之後，自己說『我應當為眾生說這樣的法』，這就是真實的慈悲，也就是知道菩薩不執取沒有眾生的相狀。而且，說法者才是真正地利益眾生，才是真實的悲願，沒有其他度化眾生的事情了。又如《般若經》所說，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去（尋找東西而沒有找到），父親非常憐憫他，這個兒子只是爲了虛妄的東西而死。諸佛也是這樣，知道諸法是空性的，畢竟不可得，而眾生不知道。眾生因為不知道，所以在空性的法中產生染著，因為染著因緣而墮入大地獄。所以要深入大悲。這就是諸佛興起慈悲，正是因為眾生是空性的，眾生虛妄地進入生死輪迴，哪裡有停止悲願的道理呢？所以知道菩薩種種度化眾生，是深刻通達了無眾生的意義。為什麼呢？如果見到有眾生，就會有我的慈悲心，就顯得低劣，怎麼能行如此饒益眾生的行為呢？ 又有先德說，未達到究竟的果位，全是自利之門；從十信的初心，經歷十住、十行、十回向、十地，直到等覺菩薩，普賢菩薩仍然是自利利他之門；登上妙覺果位成佛之後，普賢菩薩才是利他的行為。如同佛告訴比丘，功德果報非常深厚，沒有人像我一樣知道感恩。我即使窮盡其邊底，我本來因為欲心沒有厭足，所以才成佛。所以現在仍然不停止，即使再沒有功德可以獲得，我的欲心也不會停止。應當知道，行愿之海是無邊的，不是可以丈量。
【English Translation】 English version: To accomplish the door of merit arising from suffering, Bodhisattvas cultivate the Five Contemplations, quickly attaining Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment). A question is raised: Buddhas and sentient beings are fundamentally empty and without substance, as stated in the Vimalakirti Sutra: 'Bodhisattvas observe sentient beings as echoes, as foam on water, as the unsubstantiality of a banana tree, as the fleeting nature of lightning, as colors without substance, as scorched seeds that do not sprout.' Like Bodhisattvas who have attained forbearance, yet still possess greed, anger, and transgressions of precepts, like the residual afflictions of a Buddha, like what is seen in a dream and vanishes upon awakening. If Bodhisattvas observe sentient beings in this way, then sentient beings are fundamentally empty. Bodhisattvas making various vows to benefit sentient beings, isn't this like seeing flowers in the sky? The answer is: In the Mahaprajnaparamita-sastra, the Buddha said that the 'no Buddha' mentioned here is to break the attachment to the thought of a Buddha, not to grasp the absence of a Buddha's form. Therefore, it should be understood that saying 'no sentient beings' is to break the attachment to the thought of sentient beings, not to grasp the absence of sentient beings' form. As the Vimalakirti Sutra says, 'After making such contemplations, Bodhisattvas say, 'I shall speak such Dharma for sentient beings.' This is true compassion, which means knowing that Bodhisattvas do not grasp the absence of sentient beings' form. Moreover, those who speak the Dharma are truly benefiting sentient beings, and this is true compassionate aspiration; there is no other matter of liberating sentient beings. Furthermore, as the Prajnaparamita Sutra says, Bodhisattvas deeply enter into great compassion, like a compassionate father who sees his son die for something worthless (searching for something and not finding it). The father deeply pities him, for this son died for something illusory. All Buddhas are like this, knowing that all dharmas are empty and ultimately unattainable, but sentient beings do not know. Because sentient beings do not know, they become attached to empty dharmas, and because of attachment to conditions, they fall into the great hells. Therefore, one must deeply enter into great compassion. This is why Buddhas arise with compassion and practice it, precisely because sentient beings are empty and foolishly enter into samsara. How could there be any reason to cease compassionate vows? Therefore, know that the various ways in which Bodhisattvas liberate sentient beings is a profound understanding of the meaning of no sentient beings. Why? If one sees sentient beings, then one's compassion becomes inferior; how could one perform such beneficial actions? Furthermore, a former virtuous person said that before reaching the ultimate position, it is entirely the door of self-benefit; from the initial mind of the Ten Faiths, through the Ten Dwellings, Ten Practices, Ten Dedications, and Ten Grounds, up to the Equivalent Enlightenment Bodhisattva, Samantabhadra Bodhisattva is still the door of self-benefit and benefiting others; after ascending to the Wonderful Enlightenment position and becoming a Buddha, Samantabhadra Bodhisattva's actions are solely for the benefit of others. Just as the Buddha told the Bhikshus, the fruits of merit are very profound, and no one knows gratitude like I do. Even if I exhaust its boundaries, I originally attained Buddhahood because my desire was never satisfied. Therefore, I still do not cease, even if there is no more merit to be gained, my desire will not cease. It should be known that the ocean of vows and practices is boundless and cannot be measured.
竿尺木所能探其底裡如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
法界海中無量無邊菩薩行海亦無量無邊虛空著彩粉墨徒勞法界無方轍跡安用是故菩薩自性行者非有非無非行非不行唯是稱法自在之行一者菩薩度一切眾生究竟無餘涅槃而眾生界不減如登場傀儡悲笑宛然唯一土泥空無所有是稱法行二者菩薩行五無間而無惱恚至於地獄無諸罪垢至於畜生無有無明憍慢等過如淫女離魂逐所歡去乃至生子而身常在父母前是稱法行三者菩薩自身入定他身起定一身入定多身起定從有情身入定從無情身起定如猛虎起尸跪拜作舞唯虎所欲而尸本無知是稱法行四者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一小女子鼻孔遍索不得而此女子不覺不知是稱法行五者菩薩欲久住世即以念頃行作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是稱法行是故若證如是不思議行者一念之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是情量所能猜度何以故以自性超一切量故。
西方合論卷之六 卍新續藏第 61 冊 No.
【現代漢語翻譯】 現代漢語譯本 用竿和尺測量，也無法探知水底的深淺，就像癡呆的孩子看見有人指著門前的竹竿，就說竹竿在半空中，然後開始計算，說從地面到天空有兩根竹竿那麼高。用佛法來戲論也是這樣。
五、稱法行者
在法界海中，有無量無邊的菩薩行海，也同樣是無量無邊的。想要在虛空中著色繪畫，不過是徒勞。法界沒有固定的軌跡，又何必去尋找呢？所以，菩薩的自性之行，既非有也非無，既非行也非不行，唯有稱法自在之行。一者，菩薩度化一切眾生，最終讓他們進入涅槃，沒有剩餘，但眾生界卻不會因此減少，就像在舞臺上表演的傀儡戲，悲傷和歡笑都栩栩如生，但本質上只是一堆泥土，空無所有，這就是稱法行。二者，菩薩行於五無間地獄（指五種極重的罪業），卻沒有惱怒和怨恨，即使在地獄中也沒有罪惡的污垢；即使在畜生道中，也沒有無明和驕慢等過失，就像**（原文如此，此處可能指某種神異現象或比喻）離開身體去追逐所喜愛的事物，甚至生了孩子，但身體卻始終在父母面前，這就是稱法行。三者，菩薩自身入定，而其他身體則可以出定；一個身體入定，多個身體可以出定；從有情眾生的身體入定，從無情事物的身體出定，就像猛虎驅使屍體跪拜、跳舞，完全按照老虎的意願，而屍體本身並沒有知覺，這就是稱法行。四者，菩薩在一個微小的眾生身上，轉動大法輪，點燃大法炬，震響大法雷，摧毀魔宮，使大地震動，度化無量無邊的眾生，而這個微小的眾生卻毫無察覺，就像天帝的樂隊躲藏在一個小女子的鼻孔里，四處尋找也找不到，而這個女子卻毫無察覺，這就是稱法行。五者，菩薩想要長久住世，就用一個念頭的時間，行作無量無數百千億那由他劫（極長的時間單位）的事情；想要短暫住世，就將無量無數百千億那由他劫的時間，縮短為一個念頭的時間，就像小孩子看燈籠上的走馬燈，計算其中的多少，卻始終無法得知首尾，這就是稱法行。因此，如果證得了這種不可思議的行，那麼在一念之間，就可以將三世諸佛的凈土全部攝入，沒有剩餘，這就是菩薩莊嚴凈土之行，可以用無思之智來照見，而不是用情識來猜測，為什麼呢？因為自性超越了一切的度量。
《西方合論》卷之六 卍新續藏第 61 冊 No.
【English Translation】 English version Using a pole and a ruler, one cannot fathom the depths of the bottom. It is like a foolish child seeing someone pointing to a bamboo pole in front of the door and saying that the pole is in mid-air, then calculating and saying that from the ground to the sky is the height of two poles. To engage in frivolous discussions about the Buddha's teachings is also like this.
- Practitioners of Dharma-Conforming Conduct
In the Dharma-realm sea, there are immeasurable and boundless Bodhisattva conduct seas, which are also immeasurable and boundless. To apply colored powder and ink in empty space is futile. The Dharma-realm has no fixed tracks, so what is the use of seeking them? Therefore, the Bodhisattva's self-nature conduct is neither existent nor non-existent, neither acting nor non-acting, but only Dharma-conforming, self-mastering conduct. First, the Bodhisattva liberates all sentient beings, ultimately leading them to Nirvana without remainder, yet the realm of sentient beings does not diminish. It is like a puppet show on a stage, with sorrow and joy vividly displayed, but in essence, it is only a lump of clay, empty and devoid of substance. This is Dharma-conforming conduct. Second, the Bodhisattva practices in the five uninterrupted hells (referring to the five extremely heavy karmas) without anger or resentment, and even in hell, there is no defilement of sin. Even in the animal realm, there are no faults such as ignorance and arrogance. It is like ** (original text, possibly referring to a miraculous phenomenon or metaphor) leaving the body to pursue what it loves, even giving birth to a child, but the body always remains before the parents. This is Dharma-conforming conduct. Third, the Bodhisattva enters Samadhi (deep meditation) in his own body, while other bodies can arise from Samadhi. One body enters Samadhi, while many bodies can arise from Samadhi. Entering Samadhi from the body of sentient beings, arising from Samadhi from the body of inanimate objects. It is like a fierce tiger driving a corpse to kneel, prostrate, and dance, entirely according to the tiger's will, while the corpse itself has no awareness. This is Dharma-conforming conduct. Fourth, the Bodhisattva turns the great Dharma wheel, ignites the great Dharma torch, and thunders the great Dharma thunder within the body of a tiny sentient being, destroying the demon palaces, causing the earth to shake, and liberating immeasurable and boundless sentient beings, while this tiny sentient being is unaware. It is like the heavenly emperor's orchestra hiding in the nostril of a small girl, searching everywhere but unable to find them, while this girl is unaware. This is Dharma-conforming conduct. Fifth, if the Bodhisattva wishes to abide in the world for a long time, he performs immeasurable, countless, hundreds of thousands of billions of Nayutas (extremely long units of time) of deeds in a moment. If he wishes to abide in the world for a short time, he shortens immeasurable, countless, hundreds of thousands of billions of Nayutas of time into a moment. It is like a child watching a revolving lantern with running horses, trying to count how many there are, but never being able to grasp the beginning and the end. This is Dharma-conforming conduct. Therefore, if one realizes such inconceivable conduct, in a single thought, one can incorporate all the pure lands of the Buddhas of the three times without remainder. This is the Bodhisattva's conduct of adorning the pure land, which can be seen with non-conceptual wisdom, not with emotional speculation. Why? Because self-nature transcends all measurements.
Western Synthesis Treatise, Volume 6 卍 New Continued Canon, Volume 61, No.
1165 西方合論標註
西方合論卷之七
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如佛在時有一比丘得四禪生增上慢謂得阿羅漢不復求進命欲盡時見有四禪中陰相來便生邪見謂無涅槃佛為欺我惡邪生故失四禪中陰便見阿鼻泥犁中陰相命終即生阿鼻地獄此等猶是坐禪持戒一念妄證遂沉黑獄而今禪人得少為足蕩心逸軌其惡報又不知當如何也古人云不生凈土何土可生三祗途遠入余門者多有退墮是以古今聖流皆主張此一門今略示六種以定指南。一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界外者五菩薩初發心時生如來家者六菩薩三祗行滿生十方世界利益一切眾生者
一菩薩生人中者
如般若經云有菩薩人中命終還生人中者除阿毗䟦致是菩薩根鈍不能疾與般若波羅蜜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若諸小菩薩非深種善根尺進丈退何由得諸三昧如舍利弗千六十劫行菩薩道欲渡佈施河時有乞人來乞其眼舍利弗出一眼與之乞者得眼于舍利弗前嗅之唾而棄地又以腳踏舍利弗思惟言如此弊人等難可
【現代漢語翻譯】 現代漢語譯本： 《西方合論》卷七
第七 往生門
要達到究竟涅槃，只有如來能做到。二乘（聲聞、緣覺）之人，破除了有執，又執著于空，將假名視作寂滅。菩薩發起了真實無漏的智慧，也只能分破無明。更何況是那些根器低下、理解膚淺的人，只得到大海中的一滴水，就逞狂妄的智慧，斷言沒有後世，放縱自己的慾望，把修行看作是束縛。這種自殺殺人的行為，和鴆毒有什麼區別？ 正如佛陀在世時，有一位比丘證得了四禪，生起了增上慢，認為自己已經證得了阿羅漢果，不再求進步。當他壽命將盡時，看到了四禪中陰的景象，便生起了邪見，認為沒有涅槃，佛陀欺騙了他。因為生起了惡邪之見，失去了四禪，中陰便顯現出阿鼻泥犁地獄的景象，命終之後就墮入了阿鼻地獄。這些人尚且是坐禪持戒之人，只因一念妄證，就沉入了黑暗的地獄。而現在有些禪人，得到少許成就就自滿，放蕩身心，脫離正軌，他們的惡報又將如何呢？ 古人說：『不生凈土，更待何時？』三大阿僧祇劫的修行路途遙遠，進入其他法門的人，大多會退墮。因此，古今聖賢都主張修持往生凈土這一法門。現在簡略地列出六種情況，以作為指南：一、菩薩生於人中；二、菩薩生於兜率天；三、菩薩生於長壽天；四、菩薩生於界外；五、菩薩初發心時生於如來家；六、菩薩經過三大阿僧祇劫的修行圓滿，生於十方世界利益一切眾生。
一、菩薩生於人中
如《般若經》所說：『有菩薩從人中命終，又回到人中來。』這些人是阿毗跋致（梵文 Avaivartika，不退轉）菩薩之外的菩薩，因為他們根器遲鈍，不能迅速地與般若波羅蜜（梵文 Prajñāpāramitā，智慧到彼岸）相應，各種陀羅尼門（梵文 Dhāraṇī，總持）、三昧門（梵文 Samādhi，禪定）不能迅速地在眼前顯現。人中如同火宅，百般痛苦相互纏繞，只有大菩薩才能身處其中而不被污染，就像鵝進入水中，水不會讓它濕透一樣。如果是一些小菩薩，沒有深厚的善根，前進一尺，後退一丈，又怎麼能得到各種三昧呢？ 例如，舍利弗（梵文 Śāriputra）在六十劫中行菩薩道，想要渡過佈施河時，有一個乞丐來乞討他的眼睛。舍利弗挖出一隻眼睛給了他，乞丐得到眼睛后，在舍利弗面前聞了聞，然後吐在地上，又用腳踩。舍利弗心想：『像這樣卑劣的人，難以……』
【English Translation】 English version: The Collected Treatises on the Western Pure Land, Volume 7
Chapter 7: The Gate of Rebirth
To attain ultimate Nirvana, only the Tathagata (如來，another name for Buddha) can achieve it. Those of the Two Vehicles (二乘, Śrāvaka and Pratyekabuddha) break free from attachment to existence, yet cling to emptiness, regarding provisional names as quiescence. Bodhisattvas who generate true, non-outflow wisdom can only partially break through ignorance. How much more so those with inferior faculties and shallow understanding, who, having obtained but a drop from the ocean, presumptuously display wild wisdom, asserting there is no afterlife, indulging their desires, and viewing cultivation as a constraint. Such acts of killing oneself and others are no different from poisonous drinks. As when the Buddha was in the world, there was a Bhikshu (比丘, Buddhist monk) who attained the Four Dhyanas (四禪, four levels of meditative absorption) and developed arrogance, thinking he had attained Arhatship (阿羅漢, one who is free from rebirth) and no longer sought progress. When his life was about to end, he saw the intermediate state of the Four Dhyanas and developed a perverse view, thinking there was no Nirvana and that the Buddha had deceived him. Because of this evil and perverse view, he lost the Four Dhyanas, and the intermediate state of Avici Naraka (阿鼻泥犁, the lowest level of hell) appeared. Upon death, he fell into Avici Hell. These individuals were still those who practiced meditation and upheld precepts, yet due to a single thought of false attainment, they sank into the dark hell. And now, some Chan (禪, Zen/meditation) practitioners become complacent with slight achievements, indulging their minds and deviating from the proper path. What will their retribution be? The ancients said, 'If not born in the Pure Land, where else can one be born?' The path of three Asankhyeya Kalpas (三大阿僧祇劫, immense periods of time) is long, and those who enter other paths often regress. Therefore, sages throughout history have advocated this one gate of rebirth in the Pure Land. Now, I will briefly outline six situations to serve as a guide: 1. Bodhisattvas born among humans; 2. Bodhisattvas born in the Tushita Heaven (兜率天, a heaven where future Buddhas reside); 3. Bodhisattvas born in the Heaven of Long Life (長壽天, a heaven of long life); 4. Bodhisattvas born beyond the realms; 5. Bodhisattvas born into the family of the Tathagata at the initial arising of the aspiration; 6. Bodhisattvas who, after fulfilling the practice of three Asankhyeya Kalpas, are born in the ten directions to benefit all sentient beings.
- Bodhisattvas Born Among Humans
As the Prajñāpāramitā Sutra (般若經, Perfection of Wisdom Sutra) says, 'There are Bodhisattvas who, having died among humans, are reborn among humans.' These are Bodhisattvas other than Avaivartika (阿毗跋致, non-retrogression) Bodhisattvas, because their faculties are dull and they cannot quickly correspond with Prajñāpāramitā (般若波羅蜜, perfection of wisdom), and the various Dharani (陀羅尼, mantras) gates and Samadhi (三昧, meditative absorption) gates cannot quickly appear before them. 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. If they are small Bodhisattvas without deep roots of goodness, they will advance one foot and retreat ten feet. How can they attain various Samadhis? For example, Shariputra (舍利弗, one of the Buddha's chief disciples) practiced the Bodhisattva path for sixty Kalpas, and when he wanted to cross the river of giving, a beggar came to beg for his eyes. Shariputra gouged out one of his eyes and gave it to him. The beggar, having received the eye, smelled it in front of Shariputra, then spat it on the ground and trampled on it with his feet. Shariputra thought, 'Such vile people are difficult to...'
度也不如自調早脫生死思惟是已於菩薩道退回小乘又如飛行仙人以王夫人手觸神通頓失迦文往因以歡喜丸媚藥匿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論(指智度)曰菩薩以不見現在佛故心鈍即知菩薩常當近佛以近佛根利疾得般若故。
二菩薩生兜率天者
為一生補處菩薩皆生兜率菩薩欲隨下生者亦生彼處十疑論曰兜率天宮是欲界退位者多又有女人長諸天愛慾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菩薩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得入正定方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之鄉避溺而沉大海之底者哉。
三菩薩生長壽等天者
智度論曰菩薩無方便入初禪乃至行六波羅蜜無方便者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蜜是菩薩慈悲心薄故功德薄少為初禪果報所牽生長壽天長壽天者非有想非無想處壽八萬大劫或有人言一切無色定通名長壽天以無形不可化故不任得道常是凡夫處故或說無想天名為長壽亦不任得道故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
【現代漢語翻譯】 現代漢語譯本： 如果修行的程度不如通過自我調伏來早日脫離生死輪迴的思惟，這就是從菩薩道退回小乘。又如會飛的仙人，因為被國王的夫人用手觸碰，神通立刻消失。迦文（釋迦牟尼佛）過去世因為用歡喜丸這種媚藥，偷偷地接近**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，迅速顯現，寄託于蓮花之中，永遠脫離貪慾呢？《智度論》說：『菩薩因為見不到現在的佛，所以心變得遲鈍。』由此可知菩薩應當經常親近佛，因為親近佛，根器銳利，迅速獲得般若智慧。
二、菩薩生於兜率天的情況
爲了成為一生補處菩薩（將在未來一生中成佛的菩薩），都往生到兜率天。菩薩如果想要隨順因緣下生到人間，也先往生到那裡。《十疑論》說：『兜率天宮是欲界，退位的菩薩很多，又有女人，增長諸天的愛慾。天女微妙，諸天沉溺於其中，不能自拔。』不如阿彌陀佛的凈土，純粹是大乘，清凈的善友相伴，煩惱惡業畢竟不會生起，最終達到無生的境界。比如師子覺菩薩往生到那裡，是爲了享受天樂，自從去了以後，總也見不到彌勒菩薩。小的菩薩尚且執著於五欲，更何況是凡夫呢？而且《彌勒上生經》說，必須進入正定才能往生，沒有其他方便接引的意義。這樣看來，兜率內院尚且不值得求生，更何況是欲界諸天，是美妙慾望的聚集地，哪裡有需要飲水卻進入焦石之地，爲了避開溺水卻沉入大海深處的道理呢？
三、菩薩生於長壽天等天的情況
《智度論》說：『菩薩沒有方便，進入初禪，乃至修行六波羅蜜，如果沒有方便，進入初禪的時候不念眾生，住禪定時和出禪定時都不念眾生，只是執著于禪定的滋味，不能與初禪的功德和合，修行般若波羅蜜的時候慈悲心薄弱，所以功德微薄，被初禪的果報所牽引，往生長壽天。』長壽天，就是非有想非無想處天，壽命長達八萬大劫。或者有人說，一切無色定都通稱為長壽天，因為沒有形體，不可化度，不能夠證得道果，常常處於凡夫的境界。或者說無想天名為長壽天，也不可能證得道果。或者說從初禪到第四禪，除了凈居天，都稱為長壽天，因為執著于禪定的滋味，產生邪見，善心難以生起。
【English Translation】 English version: If the degree of practice is not as good as contemplating how to quickly escape the cycle of birth and death through self-discipline, then this is retreating from the Bodhisattva path back to the Hinayana. Furthermore, like a flying immortal whose supernatural powers are immediately lost upon being touched by the king's wife, or like Kāśyapa (Shakyamuni Buddha) in a past life who secretly approached sages and saints using an aphrodisiac called 'joyful pills,' it is even more so for beginners. How can it compare to reciting Amitābha's name once, quickly manifesting, entrusting oneself to a lotus, and forever escaping greed and desire? The Mahāprajñāpāramitāśāstra says: 'Because Bodhisattvas do not see the present Buddha, their minds become dull.' From this, we know that Bodhisattvas should always be near the Buddha, because being near the Buddha sharpens their faculties and allows them to quickly attain prajñā (wisdom).
- Bodhisattvas Born in the Tuṣita Heaven
To become an Ekajāti-pratibaddha Bodhisattva (a Bodhisattva who will become a Buddha in their next life), they are all born in the Tuṣita Heaven. If a Bodhisattva wishes to descend according to circumstances, they also first go to that place. The Ten Doubts about Pure Land says: 'The Tuṣita Heaven palace is in the desire realm, and many Bodhisattvas who have regressed are there. Moreover, there are women who increase the love and desire of the devas. The heavenly women are subtle, and the devas indulge in them, unable to free themselves.' It is not as good as Amitābha's Pure Land, which is purely Mahayana, accompanied by pure and virtuous companions, where afflictions and evil karma ultimately do not arise, leading to the state of non-birth. For example, the Bodhisattva Siṃha-bodhi was born there to enjoy heavenly pleasures, and since going there, he has never seen Maitreya Bodhisattva. Even small Bodhisattvas are attached to the five desires, let alone ordinary people. Moreover, the Maitreya's Descent to Earth Sutra says that one must enter samādhi (right concentration) to be born there, and there is no other expedient means of reception. Thus, the inner court of Tuṣita is not worth seeking birth in, let alone the heavens of the desire realm, which are a collection of wonderful desires. How can there be a reason to enter a scorched land needing water, or to sink to the bottom of the ocean to avoid drowning?
- Bodhisattvas Born in the Heavens of Longevity, etc.
The Mahāprajñāpāramitāśāstra says: 'Bodhisattvas without skillful means enter the first dhyāna (meditative absorption), and even practice the six pāramitās (perfections). Without skillful means, when entering the first dhyāna, they do not think of sentient beings; when dwelling in dhyāna and when emerging from dhyāna, they do not think of sentient beings, but are only attached to the taste of dhyāna, unable to harmonize with the merits of the first dhyāna. When practicing prajñāpāramitā, their compassion is weak, so their merits are meager, and they are drawn by the karmic reward of the first dhyāna, being born in the heavens of longevity.' The heavens of longevity are the heavens of neither perception nor non-perception, with a lifespan of eighty thousand great kalpas. Or some say that all formless samādhis are commonly called heavens of longevity, because they have no form and cannot be transformed, unable to attain the path, and are always in the state of ordinary beings. Or it is said that the non-perception heaven is called the heaven of longevity, and it is also impossible to attain the path. Or it is said that from the first dhyāna to the fourth dhyāna, except for the Pure Abode Heavens, all are called heavens of longevity, because they are attached to the taste of dhyāna, generate wrong views, and find it difficult to generate good thoughts.
如經中說佛問比丘甲頭土多地上土多諸比丘言地上甚多不可為喻佛言天上命終還生人中者如甲頭土墮地獄者如地土何以故以本發阿耨多羅三藐三菩提心或於禪中集諸福德方得還生人中聞佛法故若是最初發心求生凈土即常得聞法直至不退豈有如是等過。
四菩薩生三界外者
有二種一二乘三種菩薩折伏現行煩惱舍分段而生界外悲智狹劣於嚴土利他不生喜樂為如來所呵若不迴心行六度等行畢竟不入大乘智海二法身菩薩如般若經佛告舍利弗有菩薩摩訶薩得六神通不生欲界色界無色界從一佛國至一佛國供養恭敬尊重讚歎諸佛舍利弗有菩薩摩訶薩遊戲神通從一佛國至一佛國所至到處無有聲聞辟支乃至無二乘之名舍利弗有菩薩摩訶薩所至到處其壽無量釋(指龍樹)曰菩薩有二種一者生身菩薩二者法身菩薩法身菩薩斷結使得六神通生身菩薩不斷結使或離欲得五神通得六神通者不生三界所至世界皆一乘清凈壽無量阿僧祗劫菩薩生彼為樂集諸佛功德(言供佛功德)故當知菩薩具六神通方得生彼甚為希有凡夫往生者以佛力故又則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
(悟如來之道)為上上根人頓示本智(明見佛性)初心創發十住位上即與佛同如華嚴經有一類菩薩經百千億那由他劫行六
【現代漢語翻譯】 現代漢語譯本：正如經文中所說，佛陀問比丘們：『指甲上的泥土多，還是地上泥土多？』眾比丘回答說：『地上泥土非常多，無法比喻。』佛陀說：『從天上壽命終結后還能轉生到人間的，就像指甲上的泥土；墮入地獄的，就像地上的泥土。』為什麼呢？因為最初發起了阿耨多羅三藐三菩提心（Anuttara-samyak-sambodhi，無上正等正覺之心），或者在禪定中積累了各種福德，才能再次轉生到人間，聽聞佛法。如果最初就發心求生凈土，就能常常聽聞佛法，直到不退轉，哪裡會有這樣的過失呢？ 四、菩薩生於三界之外的情況： 有兩種情況：一是二乘（聲聞和緣覺）種性的菩薩，他們折伏現行的煩惱，捨棄分段生死，而生於三界之外。但他們的悲心和智慧狹隘淺薄，對於莊嚴佛土和利益眾生不生喜樂，因此受到如來的呵斥。如果他們不回心轉意，修習六度等菩薩行，最終無法進入大乘智慧之海。二是法身菩薩，如《般若經》中所說，佛陀告訴舍利弗（Sariputra）：『有菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩）獲得六神通，不生於欲界，能夠從一個佛國到另一個佛國，供養、恭敬、尊重、讚歎諸佛。舍利弗，有菩薩摩訶薩遊戲神通，從一個佛國到另一個佛國，所到的地方沒有聲聞、辟支佛，甚至沒有二乘的名字。舍利弗，有菩薩摩訶薩所到的地方，壽命都是無量的。』釋（指龍樹（Nagarjuna））說：菩薩有兩種，一是生身菩薩，二是法身菩薩。法身菩薩斷除煩惱結使，獲得六神通；生身菩薩不斷除煩惱結使，或者離欲而得五神通。獲得六神通的菩薩不生於三界，所到的世界都是一乘清凈，壽命無量阿僧祗劫。菩薩生於彼土，以快樂的心情聚集諸佛的功德（即供佛的功德）。所以應當知道，菩薩具備六神通才能生於彼土，這是非常稀有的。凡夫往生是因為佛力的緣故，也是因爲念力不可思議，因為在每一個念頭中都具備六神通的緣故。 五、菩薩初發心時就生於如來家的情況： （領悟如來的道）是對於上上根器的人，直接顯示本有的智慧（明見佛性）。初心剛剛發起，處於十住位上，就與佛相同。如《華嚴經》所說，有一類菩薩經過百千億那由他劫修習六
【English Translation】 English version: As it is said in the sutra, the Buddha asked the Bhikshus (monks): 'Is the amount of soil on a fingernail more, or is the amount of soil on the earth more?' The Bhikshus replied: 'The amount of soil on the earth is extremely large, beyond comparison.' The Buddha said: 'Those who, after their lifespan in the heavens ends, are reborn into the human realm are like the soil on a fingernail; those who fall into hell are like the soil on the earth.' Why is this? Because they initially generated the mind of Anuttara-samyak-sambodhi (unexcelled complete enlightenment), or accumulated various merits in meditation, they are able to be reborn into the human realm again and hear the Dharma. If they initially aspire to be reborn in the Pure Land, they will constantly hear the Dharma until they reach non-retrogression. How could there be such faults? 4. The circumstances of Bodhisattvas being born outside the Three Realms: There are two situations: First, Bodhisattvas of the Two Vehicles (Sravakas and Pratyekabuddhas), who subdue their manifest afflictions, relinquish segmented existence, and are born outside the Three Realms. However, their compassion and wisdom are narrow and shallow, and they do not generate joy in adorning the Buddha-lands and benefiting sentient beings. Therefore, they are rebuked by the Tathagata (Buddha). If they do not turn their minds and cultivate the Six Perfections and other Bodhisattva practices, they will ultimately not enter the ocean of Mahayana wisdom. Second, Dharmakaya Bodhisattvas, as stated in the Prajna Sutra, the Buddha told Sariputra (one of the Buddha's chief disciples): 'There are Bodhisattva-Mahasattvas (great Bodhisattvas) who attain the Six Supernormal Powers, are not born in the Desire Realm, and are able to go from one Buddha-land to another, making offerings, revering, respecting, and praising all the Buddhas. Sariputra, there are Bodhisattva-Mahasattvas who play with their supernormal powers, going from one Buddha-land to another, and wherever they go, there are no Sravakas, Pratyekabuddhas, or even the names of the Two Vehicles. Sariputra, wherever these Bodhisattva-Mahasattvas go, their lifespans are immeasurable.'釋 (referring to Nagarjuna (an important Buddhist philosopher)) said: There are two types of Bodhisattvas, one is the birth-body Bodhisattva, and the other is the Dharmakaya Bodhisattva. The Dharmakaya Bodhisattva cuts off the bonds of affliction and attains the Six Supernormal Powers; the birth-body Bodhisattva does not cut off the bonds of affliction, or attains the Five Supernormal Powers by being free from desire. Bodhisattvas who attain the Six Supernormal Powers are not born in the Three Realms, and the worlds they go to are all of the One Vehicle, pure, and their lifespans are immeasurable Asankhya kalpas. Bodhisattvas are born in those lands, gathering the merits of all the Buddhas with joy (that is, the merits of making offerings to the Buddhas). Therefore, it should be known that Bodhisattvas must possess the Six Supernormal Powers to be born in those lands, which is very rare. Ordinary people are reborn because of the power of the Buddha, and also because the power of mindfulness is inconceivable, because in every thought they possess the Six Supernormal Powers. 5. The circumstances of Bodhisattvas being born into the Tathagata's family at the time of their initial aspiration: (Comprehending the Tathagata's path) is for those of the highest capacity, directly revealing their inherent wisdom (clearly seeing the Buddha-nature). When the initial aspiration is just generated, being in the stage of the Ten Dwellings, they are the same as the Buddha. As stated in the Avatamsaka Sutra, there are Bodhisattvas who cultivate the Six
波羅蜜不生佛家猶是假名菩薩以雖見佛性未彰智業長者決疑論云(言初發心時即得名為住此下數語正訓其義)初發心住明以從禪定顯得根本空智慧門無明始謝智慧始明初生如來智慧之家名住佛所住故得憶念一切諸佛境界智慧光明普門法門以此見道無古今中邊等見經歷五位煉磨習氣增長慈悲名為修道故言初發心時便成正覺方可修道如善財(引此證上見道方修道也)南行求諸勝友皆云我已先發阿耨多羅三藐三菩提心云何學菩薩行修菩薩道不云增長佛道為根本智以定顯得無作無修但學菩薩行根本智自明自顯若不得正覺之體諸行並是無常皆是人天有生死業報也(此下亦言得正智者之修行業也)又云經此現生一生髮心相應時得以正智于分段身觀行心成兼修善業來生入變易身以今生分段之身是過去作業今身以智修觀行業來生得神通變化生也如十善業尚生天上得業報神通如龍大力鬼尚以無明惡業猶有神通何況道眼開敷慈善根力使智神用(于般若用心)一生作意而於來世不獲大用神通者也宗鏡錄曰初心成佛者非謂不具諸功德如經說普莊嚴童子一生得聞善熏習二產生其解行三生得入果海同一緣起而此三生只在一念猶如遠行到在初步然此初步之到非謂無於後步明此童子得入果海非不久植善根問既久修始得云何言一念得邪答言久修善根者即在
【現代漢語翻譯】 現代漢語譯本 『波羅蜜』（Paramita，到彼岸）不生，佛家仍然只是假名菩薩，因為雖然見到佛性，但智慧和事業尚未彰顯。《長者決疑論》說（以下數語正是訓釋其義）：初發心住，表明是從禪定中顯現根本空智慧之門，無明開始消退，智慧開始顯明，初生如來智慧之家，名為『住』于佛所住之處，因此能夠憶念一切諸佛境界、智慧光明和普門法門。以此見道，沒有古今中邊等分別見解，經歷五位（五種修行階段）的煉磨，習氣逐漸減少，慈悲逐漸增長，名為修道，所以說初發心時便成就正覺，才可以修道。如同善財童子（引用此事證明見道後方可修道），南行參訪各位善知識，他們都說：『我已先發阿耨多羅三藐三菩提心（Anuttara-samyak-sambodhi-citta，無上正等正覺之心），如何學習菩薩行、修菩薩道？』不說是增長佛道，因為根本智以禪定顯現，無作無修，只需學習菩薩行，根本智自然顯明。如果不得正覺之體，一切行為都是無常，都是人天有生死輪迴的業報。（以下也說得到正智的人的修行事業） 又說，經歷此現生，一生髮心相應時，得以正智，于分段身（Samsaric body，由業力所感的身軀）觀行心成，兼修善業，來生進入變易身（Transformation body，菩薩所具有的微妙身軀），因為今生分段之身是過去所作業，今生以智慧修觀行業，來生得到神通變化之身。如同修十善業尚且能生天上，得到業報神通，如同龍、大力鬼尚且以無明惡業猶有神通，何況道眼開敷，慈善根力使智神用（于般若（Prajna，智慧）用心），一生作意，而在來世不能獲得大用神通呢？《宗鏡錄》說，初心成佛，並非說不具足諸功德，如經所說，普莊嚴童子一生得聞善熏習，二產生其解行，三生得入果海，同一緣起，而這三生只在一念之間，猶如遠行，到達在初步，然而這初步的到達並非說沒有後步，說明這童子得入果海並非不久植善根。問：既然久修始得，為何說一念得邪？答：久修善根者即在
【English Translation】 English version 『Paramita』 (Perfection) is not born, the Buddhist family is still just a false name Bodhisattva, because although seeing the Buddha-nature, wisdom and career have not yet manifested. The 『Vimalakirti-nirdesa Sutra』 says (the following few words are the correct training of its meaning): The initial mind dwelling, indicating that it is from Samadhi (meditative absorption) that the door of fundamental emptiness wisdom is revealed, ignorance begins to fade, wisdom begins to manifest, the first birth of the Tathagata's (Thus Come One) wisdom family, is called 『dwelling』 in the place where the Buddha dwells, so it can remember all the Buddha realms, wisdom light, and Pumen Dharma (Universal Gate Dharma). With this seeing the path, there is no ancient or modern, middle or edge, etc. views, experiencing the tempering of the five positions (five stages of practice), the habits gradually decrease, and compassion gradually increases, called cultivation, so it is said that when the initial mind is generated, one achieves perfect enlightenment, and then one can cultivate. Like Sudhana (citing this to prove that one can only cultivate after seeing the path), going south to visit all the good teachers, they all said: 『I have already generated Anuttara-samyak-sambodhi-citta (unsurpassed perfect enlightenment mind), how to learn the Bodhisattva practice and cultivate the Bodhisattva path?』 It is not said to increase the Buddha path, because the fundamental wisdom is revealed by Samadhi, without action or cultivation, just learn the Bodhisattva practice, and the fundamental wisdom will naturally manifest. If you do not get the body of perfect enlightenment, all actions are impermanent, and they are all human and heavenly karmic rewards of birth and death. (The following also says that those who have obtained correct wisdom are engaged in cultivation) It is also said that experiencing this present life, when the mind of generating the mind corresponds in one lifetime, one can obtain correct wisdom, and the mind of contemplation and practice is accomplished in the segmented body (Samsaric body, the body felt by karma), and one also cultivates good karma, and enters the transformation body (Transformation body, the subtle body possessed by Bodhisattvas) in the next life, because the segmented body in this life is the karma created in the past, and in this life, one cultivates the industry of contemplation with wisdom, and obtains the body of supernatural transformation in the next life. Just as cultivating the ten good deeds can still be born in heaven and obtain the supernatural power of karmic rewards, just as dragons and powerful ghosts still have supernatural powers with ignorant evil karma, let alone the opening of the eye of the Tao, the power of charitable roots makes the wisdom and spirit useful (using the mind in Prajna (wisdom)), making intentions in one lifetime, but not obtaining great supernatural powers in the next life? The 『Zong Jing Lu』 says that becoming a Buddha with the initial mind does not mean that one does not have all the merits, as the sutra says, the boy Pujingzhuangyan heard good training in one lifetime, generated his understanding and practice in the second lifetime, and entered the sea of fruits in the third lifetime, with the same origin, and these three lifetimes are only in one thought, just like traveling far, arriving at the first step, but this arrival at the first step does not mean that there is no later step, indicating that this boy's entry into the sea of fruits is not long after planting good roots. Question: Since it takes a long time to cultivate to obtain it, why do you say that you can obtain it in one thought? Answer: Those who have cultivated good roots for a long time are in
三乘教攝從三乘入一乘即是一念始修足故經云初發心時便成正覺譬眾川入海才入一滴即稱周大海無始無終若余百川水之極深不及入大海之一滴即同三乘中修多劫不及一乘之一念又此時劫不定或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者會緣以入實性無多少故明一念成佛二者行行才滿取最後念名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何故以因果相即同時相應故然一念成者即興佛同位未具究竟故復有淺深之殊如人始出門及以久遊行他土雖同在空中而遠近有別是故十信十住等五位各各言成佛而復辨其淺深此中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是一切如來入道榜樣華嚴所說一真法界門不同余教有權有實是經不信即真闡提雖使釋迦讚歎普賢勸進彌勒作證亦末如之何也已矣。
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起信論曰證發心菩薩於一念頃能至十方無餘世界供養諸佛請轉法輪唯為開導利益眾生不依文字或
【現代漢語翻譯】 現代漢語譯本 三乘教義包含了從三乘（聲聞乘、緣覺乘、菩薩乘）進入一乘（佛乘）的教義，這意味著最初一念的修行就已足夠。所以經中說，『初發心時便成正覺』，好比眾多的河流匯入大海，才剛流入一滴水，就可以被稱為周遍的大海，無始無終。如果其餘百川的水再深，也比不上流入大海的一滴水。這就好比三乘中修習多劫，也比不上一乘中的一念。而且，此時的劫數是不定的，或者一念就是無量劫，如十玄門所說，時間和空間都沒有障礙。 大乘教義闡明一念成佛有兩種情況：一是會歸因緣而進入實性，沒有多少之分，所以說一念成佛；二是種種修行圓滿，取最後的念頭，名為一念成佛，如同人遠行，以後面的腳步為到達。如果一乘教義闡明一念成佛，如同大乘取后一念成佛，即進入一乘之後，最初的念頭就是成就。為什麼呢？因為因果相互即刻，同時相應。然而，一念成就者，只是與佛同等地位，尚未完全究竟，所以還有深淺的差別，如同人剛出門和已經長久在他鄉，雖然同在空中，而遠近有別。因此，十信、十住等五位，各自都說成佛，而又辨別其深淺，這其中需要好好思考。如果兩位大士說，就知道禪門悟達之士，不能廢棄一切修行，消磨無始以來的結習。身處這污濁惡世，進一步退一萬步，如果不接近佛，污垢就會交織聚集，修行又如何能成就？如同善財童子初發心悟道時，德云比丘教他憶念一切諸佛法門，以及進入彌勒閣后，普賢菩薩為他發起十大愿王，引導他往生極樂世界。這是一切如來入道的榜樣。《華嚴經》所說的一真法界，與其餘教義不同，有權有實，如果對此經不相信，就是真正的闡提（斷善根的人），即使釋迦牟尼佛讚歎，普賢菩薩勸進，彌勒菩薩作證，也無可奈何了。唉！ 六、菩薩三大阿僧祇劫修行圓滿，在十方世界利益一切眾生 菩薩的功德成就圓滿，自然有不可思議的業力，能顯現在十方世界利益眾生。《起信論》說：『證發心的菩薩，在一念頃，能到達十方無餘世界，供養諸佛，請轉法輪，唯獨爲了開導利益眾生，不依賴文字。』或者
【English Translation】 English version The teachings of the Three Vehicles encompass the doctrine of entering the One Vehicle (Buddha Vehicle) from the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna), which means that the initial thought of practice is sufficient. Therefore, the sutra says, 'At the moment of the initial aspiration, one attains perfect enlightenment,' just as numerous rivers flow into the sea, and just entering a drop of water can be called the pervasive sea, without beginning or end. If the water of the remaining hundreds of rivers is deep, it cannot compare to a drop of water flowing into the sea. This is like practicing for many kalpas in the Three Vehicles, which cannot compare to a single thought in the One Vehicle. Moreover, the kalpas at this time are uncertain, or a single thought is immeasurable kalpas, as the Ten Profound Gates say, there is no obstacle in time and space. The Mahāyāna teachings clarify that there are two situations for attaining Buddhahood in a single thought: one is to converge causes and conditions to enter the real nature, without much or little distinction, so it is said that one attains Buddhahood in a single thought; the other is that various practices are completed, and the last thought is taken as attaining Buddhahood in a single thought, just as a person travels far, and the last step is considered the arrival. If the One Vehicle teachings clarify that attaining Buddhahood in a single thought is like the Mahāyāna taking the last thought to attain Buddhahood, that is, after entering the One Vehicle, the initial thought is the accomplishment. Why? Because cause and effect are immediately interconnected and correspond simultaneously. However, those who attain Buddhahood in a single thought are only in the same position as the Buddha, not yet fully complete, so there are still differences in depth, just as a person who has just left home and has been abroad for a long time, although they are in the same space, there are differences in distance. Therefore, the five stages of the Ten Faiths, Ten Dwellings, etc., each say that they have attained Buddhahood, and yet distinguish their depth, which needs to be carefully considered. If the two great beings say, then it is known that those who have attained enlightenment in the Chan school cannot abandon all practices and wear away the accumulated habits since beginningless time. Being in this turbid and evil world, taking one step forward and ten thousand steps back, if one does not approach the Buddha, defilements will intertwine and accumulate, how can practice be accomplished? Just as when Sudhana (善財童子) initially aspired to enlightenment, the monk Meghaśrī (德雲比丘) taught him to remember all the Dharma gates of the Buddhas, and after entering the Maitreya Pavilion, Samantabhadra Bodhisattva (普賢菩薩) initiated the Ten Great Vows for him, guiding him to be reborn in the Land of Ultimate Bliss. This is the model for all Tathāgatas to enter the path. The One True Dharma Realm (一真法界) spoken of in the Avataṃsaka Sūtra (華嚴經) is different from other teachings, having both expedient and real aspects. If one does not believe in this sutra, one is truly an icchantika (闡提, a person who has cut off their roots of goodness), even if Śākyamuni Buddha (釋迦牟尼佛) praises, Samantabhadra Bodhisattva encourages, and Maitreya Bodhisattva (彌勒菩薩) testifies, there is nothing that can be done. Alas! Six: Bodhisattvas complete their practice over three asamkhya kalpas (三大阿僧祇劫), benefiting all sentient beings in the ten directions. When a Bodhisattva's merits are fully accomplished, they naturally have inconceivable karmic power, which can manifest in the ten directions to benefit sentient beings. The Awakening of Faith (起信論) says: 'Bodhisattvas who have attained the initial aspiration can, in a single thought, reach the countless worlds in the ten directions, make offerings to all the Buddhas, and request the turning of the Dharma wheel, solely for the purpose of enlightening and benefiting sentient beings, without relying on words.'
示超地速成正覺為怯弱眾生故或說我于無量阿僧祗當成佛道為怠𢢔眾生故而實菩薩種性根等發心則等所證亦等無有超過之法以一切菩薩皆經三阿僧祗劫故如智度論言釋迦世尊從過去釋迦文佛至尸棄佛為初阿僧祇從尸棄佛至然燈佛授記時為二阿僧祇從然燈佛至毗婆尸佛為三阿僧祇婆沙論敘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祗然後獲究竟法身難曰長者合論皆云不離一念歷阿僧祗何得執定永劫乖第一義答曰長者但言三祗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辟如小兒見水中月心生愛著欲取而不可得智者教言是可眼見不可手捉但破可取不破可見諸佛菩薩三世行業亦然雖一切不可得而非是無行且如龍樹馬鳴二大菩薩皆是禪門傳衣之祖豈肯自誑誑他誤賺後來當知生死事大非是一知半行所能跳出智度論曰有菩薩利根心堅未發心前久來集諸無量福德智慧是人遇佛聞是大乘法發阿耨多羅三藐三菩提心(下文神通正喻此)即時行六波羅蜜入菩薩位得阿鞞䟦致地所以者何先集無量福德利根心堅從佛聞法故譬如遠行或有乘羊而去或有乘馬而去或有神通去者乘羊者久久乃到乘馬者差速乘神通者發意頃便到如是不得言發意間云何得到神通相爾不
【現代漢語翻譯】 現代漢語譯本 爲了讓怯弱的眾生相信，佛陀有時會說自己要經過無量阿僧祇劫（asaṃkhya kalpa，無數大劫）才能成佛，這是爲了那些懈怠的眾生。但實際上，菩薩的種性、根器和發心都是平等的，他們所證得的果位也是平等的，沒有誰能超越。因為一切菩薩都要經歷三大阿僧祇劫。 正如《智度論》（Mahāprajñāpāramitāśāstra）所說，釋迦世尊（Śākyamuni）從過去的釋迦文佛（Śākyamuni Buddha）到尸棄佛（Śikhī Buddha）為第一阿僧祇劫；從尸棄佛到燃燈佛（Dīpaṃkara Buddha）授記時為第二阿僧祇劫；從燃燈佛到毗婆尸佛（Vipaśyin Buddha）為第三阿僧祇劫。《婆沙論》（Vibhāṣā）敘述了三大阿僧祇劫中修習六波羅蜜（ṣaṭ-pāramitā，六度）的修行，以及一百劫中積累相好之因，然後才能獲得五分法身（pañca-dharma-skandha-kāya）。《唯識論》（Vijñaptimātratāsiddhi）認為，在初地（prathamā bhūmi）之前經歷一個阿僧祇劫，初地圓滿時為第二個阿僧祇劫，八地（aṣṭamī bhūmi）到等覺（samāna-buddha）為第三個阿僧祇劫，然後才能獲得究竟法身。 有人會問：長者合論都說不離一念經歷阿僧祇劫，為何要執著于永劫，而違背第一義諦（paramārtha-satya）呢？ 回答是：長者只是說三祇本性是空的，時間的實體是不可得的，但並非沒有時間。就像人的眼、耳、鼻、舌、身現在存在，說六根本不存在，難道是廢除了六根嗎？譬如小孩子看見水中的月亮，心生愛戀，想要去取卻不可得，智者告訴他說，這月亮只能用眼睛看，不能用手去捉，只是破除了可取之心，並沒有破除可見之性。諸佛菩薩三世的行業也是如此，雖然一切都不可得，但並非沒有修行。且如龍樹（Nāgārjuna）、馬鳴（Aśvaghoṣa）二位大菩薩，都是禪門傳衣的祖師，難道會自己欺騙自己，欺騙他人，誤導後人嗎？應當知道生死事大，不是靠一知半解就能跳脫的。 《智度論》說：有菩薩根器銳利，心志堅定，在未發菩提心（bodhicitta）之前，就已長期積累了無量的福德和智慧。這樣的人遇到佛，聽聞大乘佛法，發起阿耨多羅三藐三菩提心（anuttarā-samyak-saṃbodhi-citta，無上正等正覺之心），立刻就能行六波羅蜜，進入菩薩位，得到阿鞞跋致（avaivartika，不退轉）的果位。這是為什麼呢？因為他先前已經積累了無量的福德，根器銳利，心志堅定，又從佛那裡聽聞佛法。譬如遠行，有人乘羊而去，有人乘馬而去，有人以神通而去。乘羊的人要很久才能到達，乘馬的人稍快一些，乘神通的人，發意之間就能到達。因此，不能說發意之間就到達，神通的相狀就是如此。
【English Translation】 English version For the sake of timid beings, the Buddha sometimes says that he will attain Buddhahood after immeasurable asaṃkhya kalpas (countless great eons), which is for the sake of those who are lazy. But in reality, the nature, roots, and aspiration of Bodhisattvas are equal, and the fruits they attain are also equal, with no one surpassing the others. This is because all Bodhisattvas must go through three great asaṃkhya kalpas. As stated in the Mahāprajñāpāramitāśāstra (Great Treatise on the Perfection of Wisdom), Śākyamuni (釋迦世尊) Buddha, from the past Śākyamuni Buddha to Sikhī Buddha (尸棄佛), was in the first asaṃkhya kalpa; from Sikhī Buddha to the time of prediction by Dīpaṃkara Buddha (燃燈佛) was in the second asaṃkhya kalpa; from Dīpaṃkara Buddha to Vipaśyin Buddha (毗婆尸佛) was in the third asaṃkhya kalpa. The Vibhāṣā (婆沙論) narrates that in the three great asaṃkhya kalpas, one cultivates the practice of the six pāramitās (ṣaṭ-pāramitā, six perfections) and accumulates the causes of the marks and characteristics for a hundred kalpas, and then obtains the fivefold dharma-skandha-kāya (pañca-dharma-skandha-kāya). The Vijñaptimātratāsiddhi (唯識論) states that before the first bhūmi (prathamā bhūmi), one experiences one asaṃkhya kalpa; at the completion of the first bhūmi, it is the second asaṃkhya kalpa; from the eighth bhūmi (aṣṭamī bhūmi) to samāna-buddha (等覺), it is the third asaṃkhya kalpa, and then one obtains the ultimate dharma-kāya. Someone might ask: The Treatise of the Elder states that experiencing asaṃkhya kalpas does not depart from a single thought. Why cling to eternal eons and contradict the ultimate truth (paramārtha-satya)? The answer is: The Elder only says that the nature of the three kalpas is empty, and the substance of time is unattainable, but it is not that there is no time. Just as the eyes, ears, nose, tongue, and body of a person exist now, saying that the six roots do not exist, does that mean the six roots are abolished? For example, a child sees the moon in the water, develops love for it, and wants to take it but cannot. A wise person tells him that the moon can only be seen with the eyes and cannot be grasped with the hands, only dispelling the desire to grasp, not negating the ability to see. The actions of Buddhas and Bodhisattvas in the three lifetimes are also like this. Although everything is unattainable, it is not that there is no practice. Furthermore, the two great Bodhisattvas Nāgārjuna (龍樹) and Aśvaghoṣa (馬鳴) are both patriarchs who transmitted the robe in the Chan school. Would they deceive themselves, deceive others, and mislead future generations? It should be known that the matter of birth and death is significant, and it cannot be escaped with only partial knowledge. The Mahāprajñāpāramitāśāstra says: There are Bodhisattvas with sharp faculties and firm resolve who have long accumulated immeasurable merit and wisdom before arousing bodhicitta (bodhicitta). When such a person encounters the Buddha, hears the Mahayana Dharma, and arouses the mind of anuttarā-samyak-saṃbodhi-citta (anuttarā-samyak-saṃbodhi-citta, unsurpassed perfect enlightenment), they can immediately practice the six pāramitās, enter the Bodhisattva stage, and attain the state of avaivartika (avaivartika, non-retrogression). Why is this? Because they have previously accumulated immeasurable merit, have sharp faculties, and firm resolve, and have heard the Dharma from the Buddha. For example, in a long journey, some travel by sheep, some by horse, and some by supernatural powers. Those who travel by sheep take a long time to arrive, those who travel by horse are slightly faster, and those who travel by supernatural powers arrive in an instant. Therefore, it cannot be said that they arrive in an instant; the appearance of supernatural powers is like this.
應生疑菩薩亦如是發阿耨多羅三藐三菩提時即入菩薩位有菩薩初發意初雖心好后雜諸惡時時生念我求佛道以諸功德迴向阿耨多羅三藐三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蜜若三若十若百阿僧祗劫得阿耨多羅三藐三菩提如乘馬者必有所到第三乘神通者如上說是知漸修頓證各各不同菩薩欲取佛位無驟至者故先德云雖齊佛覺未逮極果非為究竟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。
西方合論卷之七 卍新續藏第 61 冊 No. 1165 西方合論標註
西方合論卷之八
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即住處為受縛之因似蛾赴燈依光明作喪生之本故先達云行起解絕所以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
一斷滅墮者
有二種一諸儒生滯現在身疑未來斷滅二新發意學人執空相疑一切斷滅此等尚不信有生云
【現代漢語翻譯】 現代漢語譯本 應生疑菩薩（應該被懷疑的菩薩）也是這樣，在發起阿耨多羅三藐三菩提心（無上正等正覺之心）的時候，就進入了菩薩的位次。有的菩薩最初發心很好，後來夾雜各種惡念，時常想著：『我求佛道，用各種功德迴向阿耨多羅三藐三菩提（無上正等正覺）』。這種人經過很久很久，無量阿僧祇劫（無數個大劫），或許能達到，或許不能達到。因為他們前世的福德因緣淺薄，而且根器遲鈍，心不堅定，就像騎在羊背上的人一樣。 有的人前世稍有福德，根器敏利，發心后漸漸修行六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧），或者三個阿僧祇劫（無數個大劫），或者十個，或者一百個阿僧祇劫（無數個大劫），就能得到阿耨多羅三藐三菩提（無上正等正覺），就像騎在馬背上的人一樣，必定能到達目的地。第三種是乘神通的人，就像上面所說的那樣。由此可知，漸修和頓悟證果各有不同。菩薩想要取得佛的果位，沒有一下子就能達到的，所以前代的賢德說，雖然與佛的覺悟相同，但沒有達到最終的果位，就不能算是究竟。因此，覺悟通達的人，一定要發願往生凈土，如法修行，避免退墮，等到忍辱的力量堅固了，再入世利益眾生，才是究竟的佛果。
西方合論卷之七 卍新續藏第 61 冊 No. 1165 西方合論標註
西方合論卷之八
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，沉溺其中就像行走在茂密的森林中，又像是溺水于沸騰的熱海。如同蠶作繭自縛，將居住的地方變成受束縛的原因；又像飛蛾撲火，依仗光明反而成了喪生的根本。所以前代的賢達說，行為的生起和知解的斷絕，是走向聖人居所的途徑，首先進入普賢菩薩的法門，想要修正因，首先要割斷邪見的羅網。現在根據各家的缺失墮落，大概分為十種：沒有哪種法是可以捨棄的，但錯誤的見解必須加以呵斥。拋家蕩產的浪子，才更懂得憐憫寄人籬下的旅人；落榜的寒門學子，才更能體會窮途末路的困苦。希望能夠順從佛的教誨，不要依從邪魔外道的教唆。 一是斷滅墮，二是怯劣墮，三是隨語墮，四是狂恣墮，五是支離墮，六是癡空墮，七是隨緣墮，八是唯心墮，九是頓悟墮，十是圓實墮。
一、斷滅墮
有兩種：一是儒生執著于現在的身體，懷疑未來會斷滅；二是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來生，更不用說相信有涅槃了。
【English Translation】 English version The Bodhisattva who should be doubted is also like this. When he initiates the mind of Anuttara-samyak-sambodhi (unexcelled complete enlightenment), he enters the position of a Bodhisattva. Some Bodhisattvas initially have good intentions, but later mix in various evil thoughts, often thinking: 'I seek the Buddha's path, and dedicate all merits to Anuttara-samyak-sambodhi (unexcelled complete enlightenment).' Such people, after a very long time, countless Asankhya kalpas (innumerable great eons), may or may not achieve it. Because their past life's blessings and conditions are shallow, and their roots are dull, and their minds are not firm, like someone riding on a sheep. Some people have a little blessing in their past lives, have sharp roots, and after initiating the mind, gradually practice the Six Paramitas (generosity, discipline, patience, diligence, meditation, wisdom), or three Asankhya kalpas (innumerable great eons), or ten, or a hundred Asankhya kalpas (innumerable great eons), they can attain Anuttara-samyak-sambodhi (unexcelled complete enlightenment), like someone riding on a horse, they will surely reach their destination. The third type is those who ride on supernatural powers, as mentioned above. From this, it can be known that gradual cultivation and sudden enlightenment each have different results. Bodhisattvas who want to attain the Buddha's position cannot achieve it all at once, so the virtuous ones of the past said that although they have the same enlightenment as the Buddha, they have not reached the ultimate fruit, so it cannot be considered ultimate. Therefore, those who are enlightened and understand must vow to be reborn in the Pure Land, practice according to the Dharma, avoid falling back, and wait until the power of patience is firm, then enter the world to benefit sentient beings, which is the ultimate Buddha fruit.
Western Synthesis, Volume 7 卍 New Continued Collection, Volume 61, No. 1165, Western Synthesis Annotation
Western Synthesis, Volume 8
Eighth: Net of Views
All deluded emotions arise from various wrong views. Drowning in them is like walking in a dense forest, or drowning in a boiling sea. Like a silkworm making a cocoon and binding itself, turning the place of residence into a cause of bondage; like a moth flying into a flame, relying on light but losing its life. Therefore, the virtuous ones of the past said that the arising of actions and the cessation of understanding are the paths to the abode of the saints. First enter the gate of Samantabhadra Bodhisattva, and if you want to correct the right cause, you must first cut off the net of wrong views. Now, according to the shortcomings and falls of various schools, they are roughly divided into ten types: there is no Dharma that can be abandoned, but wrong views must be rebuked. A prodigal son who has lost his family is more likely to pity a traveler living under someone else's roof; a failed scholar from a poor family is more likely to understand the suffering of being at the end of the road. I hope to follow the Buddha's teachings and not follow the instigation of demons and heretics. First is the annihilation fall, second is the cowardly fall, third is the following-words fall, fourth is the madly indulgent fall, fifth is the disjointed fall, sixth is the ignorant emptiness fall, seventh is the following-conditions fall, eighth is the mind-only fall, ninth is the sudden enlightenment fall, and tenth is the perfect reality fall.
One: Annihilation Fall
There are two types: one is that Confucian scholars are attached to the present body and doubt that the future will be annihilated; the other is that newly initiated practitioners are attached to the appearance of emptiness and doubt that everything will be annihilated. These people do not even believe in rebirth, let alone believe in Nirvana.
何信往生及凈土等事今為略釋一釋儒生等者楞嚴經佛告波斯匿王汝今自傷發白面皺其面必定皺于童年則汝今時觀此恒河與昔童時觀河之見有童耄不王言不也佛言大王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曰人死歸滅滅有三種一者火燒為灰二者蟲食為糞三者終歸於土今但見其滅不見更有出者受於後身以不見故則知為無答曰若謂身滅便無者云何有眾生先世所習憂喜怖畏等如小兒生時或啼或笑先習憂喜故今無人教而憂喜續生又如犢子生知趣乳豬羊之屬其生未幾便知有牝牡之合子同父母好醜貧富聰明闇鈍各各不同若無先世因緣者不應有異如是等種種因緣知有後世又汝先言不見別有去者人身中非獨眼根能見身中六情各有所知有法可聞可嗅可味可觸可知者可聞法尚不可見何況可知者有生有死法亦可見亦可知汝肉眼故不見天眼者了了能見如見人從一房出入一房舍此身至後身亦如是若肉眼能見者何用求天眼若爾者天眼肉眼愚聖無異汝以(猶與也)畜生同見何能見後世可知者如人死生雖無來去者而煩惱不盡故於身情意相續更生身情意身情意造業亦不至後世而從是因緣更生受後世果報譬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此身亦如是
【現代漢語翻譯】 現代漢語譯本： 關於憑藉何種信念可以往生以及凈土等事，現在我來簡略地解釋一下，以開導儒生等人。《楞嚴經》中，佛陀告訴波斯匿王：『你現在感傷自己頭髮變白，面容佈滿皺紋。你的面容必定比童年時更加蒼老。那麼你現在觀看這條恒河，與童年時觀看恒河的見解，有衰老變化嗎？』波斯匿王回答：『沒有。』佛陀說：『大王，你的面容雖然衰老，但這能見的精性卻從未衰老。衰老變化的是會消滅的，不衰老變化的則不會消滅。會消滅的事物會承受生滅，這不變的事物原本就沒有生滅。怎麼會在這不變的精性中承受你的生死，而說這身體死後就完全消滅了呢？』 《智度論》中提問：『人死後歸於消滅，消滅有三種方式：一是火燒成灰，二是蟲吃成糞，三是最終歸於泥土。現在只看到他們的消滅，沒有看到有其他的出現，承受來世的身體。因為沒有看到，所以認為是沒有。』回答說：『如果說身體消滅就什麼都沒有了，那麼眾生前世所習慣的憂愁、喜悅、恐懼等從何而來？比如小孩子出生時，有時啼哭，有時歡笑，這是因為先前的習慣。所以現在沒有人教導，憂愁和喜悅也會繼續產生。又比如小牛犢生下來就知道尋找乳頭，豬羊等動物出生沒多久就知道有雌雄交合。子女與父母之間，相貌美醜、家境貧富、聰明愚笨，各不相同。如果沒有前世的因緣，不應該有這些差異。』像這樣種種因緣，可以知道有來世。而且你先前說沒有看到有其他的去處。人的身體中，不只是眼睛能看，身體中的六種感覺器官各自有所知覺。有可以聽聞、可以嗅聞、可以品嚐、可以觸控、可以知曉的法。可以聽聞的法尚且不能看見，更何況可以知曉的法？有生有死的法也可以看見，也可以知曉。因為你是肉眼，所以看不見。天眼能夠清楚地看見，就像看見人從一個房間進出另一個房間一樣。捨棄這個身體到後世的身體也是這樣。如果肉眼能夠看見，那又何必尋求天眼？如果這樣，那麼天眼和肉眼，愚人和聖人就沒有區別了。你用和畜生一樣的見識，怎麼能看見後世？可以知曉的事物，比如人的死亡和出生，雖然沒有來去，但是因為煩惱沒有斷盡，所以在身、情、意之間相續不斷，再次產生身、情、意。身、情、意造作的業，也不會到後世，而是從這些因緣中，再次產生承受後世的果報。譬如在牛奶中放入毒藥，牛奶變成奶酪，奶酪變成酥油。牛奶不是奶酪酥油，奶酪酥油也不是牛奶。牛奶奶酪雖然變化，但都帶有毒性。這個身體也是這樣。
【English Translation】 English version: Regarding the matters of what faith leads to rebirth and Pure Land, I will now briefly explain to enlighten Confucian scholars and others. In the Surangama Sutra, the Buddha told King Prasenajit: 'You now grieve that your hair has turned white and your face is covered with wrinkles. Your face must be more aged than in your childhood. Then, when you now observe this Ganges River, is there aging or change in the perception of the river compared to when you observed it in your childhood?' King Prasenajit replied: 'No.' The Buddha said: 'Great King, although your face has aged, this essence of seeing has never aged. What ages and changes is subject to extinction, while what does not age and change is not subject to extinction. What is subject to extinction undergoes birth and death, while this unchanging essence originally has no birth or death. How can it undergo your birth and death within this unchanging essence, and then you say that this body is completely extinguished after death?' In the Mahaprajnaparamita Sastra, it is asked: 'When a person dies, they return to extinction. There are three ways of extinction: first, burning into ashes; second, being eaten by insects into dung; and third, ultimately returning to the earth. Now, we only see their extinction and do not see anything else appearing to receive the body of the next life. Because we do not see it, we assume there is nothing.' The answer is: 'If you say that the body's extinction means nothing remains, then where do the habitual worries, joys, fears, etc., that sentient beings have from their previous lives come from? For example, when a child is born, they sometimes cry and sometimes laugh, because of previous habits. Therefore, even without being taught, worries and joys continue to arise. Also, like a calf that knows to seek milk upon birth, and animals like pigs and sheep that know about male-female mating shortly after birth. The appearances of children compared to their parents, whether beautiful or ugly, their family's wealth or poverty, their intelligence or dullness, are all different. If there were no causes and conditions from previous lives, there should not be these differences.' Like these various causes and conditions, we can know that there are future lives. Moreover, you said earlier that you did not see any other place to go. In a person's body, it is not only the eyes that can see; the six sense organs in the body each have their own awareness. There are dharmas that can be heard, smelled, tasted, touched, and known. Even dharmas that can be heard cannot be seen, let alone dharmas that can be known. Dharmas that have birth and death can also be seen and known. Because you have physical eyes, you cannot see. Heavenly eyes can see clearly, just like seeing people entering and exiting from one room to another. Abandoning this body to the body of the next life is also like this. If physical eyes could see, then why seek heavenly eyes? If so, then there would be no difference between heavenly eyes and physical eyes, fools and sages. With the same understanding as animals, how can you see the next life? Things that can be known, such as a person's death and birth, although there is no coming or going, because afflictions have not been exhausted, there is a continuous succession between body, feelings, and mind, and body, feelings, and mind arise again. The karma created by body, feelings, and mind does not go to the next life, but from these causes and conditions, the consequences of the next life are received again. For example, if poison is put into milk, the milk turns into cheese, and the cheese turns into ghee. Milk is not cheese or ghee, and cheese and ghee are not milk. Although milk and cheese change, they all contain poison. This body is also like this.
今世五眾(即五陰)因緣故更生後世五眾行業相續不異故而受果報又如冬木雖未有華葉果實得時節會則次第而出於是因緣故知有死生複次現世有知宿命者如人夢行疲極睡臥覺已憶所經由又一切聖人內外經書皆說後世複次現世不善法動發過重生瞋恚嫉妒疑悔內惱故身則枯悴顏色不悅惡不善法受害如是何況起身業口業若生善法凈信業因緣心清凈得如實智慧心則歡悅身得輕軟顏色和悅以有苦樂因緣故有善不善今定有善不善故當知必有後世但眾生肉眼不見智慧薄故而生邪疑雖修福事所作淺薄譬如藥師為王療病王密為起宅而藥師不知既歸見之乃悔不加意盡力治王複次聖人說今現在事實可信故說後世事亦皆可信如人夜行險道導師授手知可信故則便隨逐比智及聖人語可知定有後世汝以肉眼重罪比智薄故又無天眼既自無智又不信聖語云何得知(智論止此)身後如宣聖言費隱則言鬼神德盛明明說道武周達孝唯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其敢於誣先聖疑後來耶且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則正經也雀化蛤田鼠化鴽鷹化鳩則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又談者(指儒生輩)恒言非人所經歷及道理不可
【現代漢語翻譯】 現代漢語譯本 今世的五眾（即五陰，指色、受、想、行、識五種構成要素）因緣和合，導致後世五眾的產生。行業（karma）相續不斷，雖然不完全相同，但因此而承受果報。又好比冬天的樹木，雖然沒有花葉果實，但時節一到，就會次第生長出來。因此因緣，可知有死生輪迴。其次，現在世上有人能知曉宿命（前世的生命）之事，就像人夢中行走，疲憊不堪，睡醒后能回憶起所經過的道路。而且，一切聖人以及內外經典都說有後世存在。再次，現世的不善行為會引發過度的情緒，比如強烈的嗔恨、嫉妒、懷疑、後悔等，內心煩惱，導致身體枯槁，面色不好。作惡之人會受到這樣的傷害。更何況是起身業和口業所造的惡業呢？如果生起善念，以清凈的信心為業因，內心清凈，就能獲得如實的智慧，內心歡喜，身體輕安，面色和悅。因為有苦樂的因緣，所以有善與不善。既然現在有善與不善，就應當知道必定有後世。只是眾生肉眼凡胎，智慧淺薄，所以產生邪見和懷疑。即使修習福德之事，所做的也淺薄。譬如醫生為國王治病，國王秘密地為醫生建造住宅，但醫生不知道。等到醫生回家看到后，才後悔沒有盡心盡力地為國王治療。再次，聖人所說的現在的事實是可信的，所以他們所說的後世之事也都是可信的。就像人在夜裡行走在危險的道路上，嚮導伸出手，知道他是可信的，就跟隨他。通過比量（推理）以及聖人的言語，可知必定有後世。你因為肉眼凡胎，罪業深重，比量智慧淺薄，又沒有天眼，既沒有智慧，又不相信聖人的話，怎麼能知道身後之事呢？（《大智度論》到此為止）身後之事就像宣聖（孔子）所說，費（祭祀）是敬奉鬼神，隱（鬼神）是德行顯盛。明明地說道，武王和周公之所以能達到孝道，就在於瞭解鬼神的情狀，侍奉死人如同侍奉活人一樣。而考亭先生（朱熹）卻曲解聖人的意思，歸結于陰陽二氣，這豈不是敢於誣衊先聖，迷惑後人嗎？況且稗官野史不足為憑，但彭生化為豬，伯有化為厲鬼，劉聰化為遮須國王，蔣濟的兒子向泰山神請求官職，這些都是正史記載的。玄鳥生商，帝武肇周，這是正經記載的。雀化為蛤，田鼠化為鴽，鷹化為鳩，這是正令記載的。一粒微塵所能容納的知識有多少？竟然想要像井底之蛙一樣嫌棄大海的廣闊，像螢火蟲一樣遮蔽太陽的光芒，這是侮辱聖人，褻瀆上天，應當得到什麼罪過呢？而且那些儒生總是說，不是人所經歷的以及道理所不能解釋的，就不可信。
【English Translation】 English version The five skandhas (five aggregates, i.e., form, feeling, perception, mental formations, and consciousness) of this life arise due to conditions, leading to the arising of the five skandhas in the next life. Karma continues, not exactly the same, but thus one receives the karmic consequences. It is like a tree in winter, though without flowers, leaves, or fruits, when the season arrives, they will emerge in order. Therefore, due to these conditions, it is known that there is birth and death. Furthermore, in the present world, there are those who know their past lives, like a person walking in a dream, exhausted, and upon waking, remembers the roads they traveled. Moreover, all sages and both internal and external scriptures say that there is a next life. Again, unwholesome actions in this life trigger excessive emotions, such as intense anger, jealousy, doubt, and regret, causing inner turmoil, leading to a withered body and an unpleasant complexion. Those who do evil suffer such harm. How much more so the evil deeds committed through body and speech? If wholesome thoughts arise, with pure faith as the karmic cause, the mind becomes pure, and one attains true wisdom, the heart rejoices, the body becomes light and soft, and the complexion becomes harmonious and pleasant. Because there are causes and conditions for suffering and happiness, there is good and evil. Since there is good and evil now, it should be known that there must be a next life. It is only because sentient beings have mortal eyes and shallow wisdom that they give rise to wrong views and doubts. Even if they cultivate meritorious deeds, what they do is shallow. For example, a doctor treats a king, and the king secretly 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 all his effort. Again, the facts that sages speak of in the present are credible, so what they say about the next life is also credible. It is like a person walking on a dangerous road at night, and a guide extends a hand; knowing that the guide is trustworthy, one follows him. Through inference and the words of sages, it can be known that there is definitely a next life. You, because of your mortal eyes, heavy karma, shallow wisdom of inference, and lack of divine eye, having no wisdom and not believing the words of sages, how can you know about what happens after death? (The Mahaprajnaparamita-sastra ends here.) What happens after death is like what the Sage Xuan (Confucius) said: 'Fei' (sacrifice) is to revere the spirits, and 'yin' (spirits) is the flourishing of virtue. Clearly stating that King Wu and the Duke of Zhou were able to achieve filial piety because they understood the conditions of the spirits, serving the dead as if serving the living. However, Master Kao Ting (Zhu Xi) distorts the meaning of the sages, attributing it to the two energies of yin and yang. Isn't this daring to slander the former sages and mislead later generations? Moreover, unofficial histories are not reliable, but Peng Sheng transforming into a pig, Bo You transforming into a vengeful ghost, Liu Cong transforming into the King Zha Xu, and Jiang Ji's son requesting an official position from the god of Mount Tai are all recorded in official histories. The dark bird giving birth to Shang, and Emperor Wu initiating the Zhou dynasty, are recorded in the orthodox scriptures. Sparrows transforming into clams, field mice transforming into quails, and hawks transforming into doves are recorded in the orthodox decrees. How much knowledge can a single dust particle contain? Yet, they want to be like a frog in a well disliking the vastness of the sea, like a firefly obscuring the light of the sun. This is insulting the sages and blaspheming against heaven. What crime should they receive? Moreover, those Confucians always say that what is not experienced by humans and what cannot be explained by reason is not credible.
信者即不足憑如日月度數及五星往來非人所得經歷也天不來此人亦不往彼何以推測皆驗又天何為高地何為卑風何為起云何為行春何為生秋何為殺此有何道理可憑胎中之根無知而轉字母之乳無因而出此有何道理可憑微而至於一毛一塵一草一木若有毫頭許道理可憑幸為指出不過常見故則常之此常見者亦復無理是故不應以不見故而疑往生二釋學道(言學道即勝儒生未學道也)執空相者論曰學人聞說空于生死業因緣中生疑(三句俱牒其語)若一切法畢竟空無來無去無出無入(下正破之當云諸法若果空則云何云云)云何死而有生現在眼見法尚不應有何況死後復生余處不知佛法中諸法畢竟空而亦不斷滅生死雖相續亦不是常無量阿僧祗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若生死相實有云何言諸法畢竟空但為除諸法中愛善邪見顛倒故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有無亦不著非有無亦不著不著亦不著如是人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少有知者皆能斷之以世間人作此見最多故首破之為是求往生者之第一障難故。
二怯劣墮者
一疑結習濃厚二疑念力輕微三疑萬憶剎遠一疑結習濃
【現代漢語翻譯】 現代漢語譯本 信徒認為日月星辰的執行以及五星的往來，並非凡人所能經歷和理解的，因此不足為憑。天不會來到這裡，人也不會去到那裡，憑什麼推測就能應驗呢？天為什麼是高的，地為什麼是低的？風為什麼會颳起，云爲什麼會飄行？春天為什麼會生長，秋天為什麼會肅殺？這些有什麼道理可以作為依據呢？胎兒在母體中，根識無知卻能自然運轉；嬰兒吸吮乳汁，並非出於什麼原因。這些有什麼道理可以作為依據呢？小到一根毛髮、一粒塵土、一棵小草、一棵樹木，如果有一絲一毫的道理可以作為依據，希望你能指出來。不過是因為常見，所以就認為是理所當然。這種常見的事物也同樣沒有道理可言。因此，不應該因為沒有親眼見到，就懷疑往生這件事。
二釋學道（指學道比未學道的儒生更勝一籌）。執著于空相的人辯論說：學佛之人聽聞佛法說一切皆空，對於生死業因緣產生疑惑（以上三句都是重複對方的觀點）。如果一切法畢竟空，無來無去，無出無入（下面正式駁斥對方的觀點，應該說：如果諸法真的空，那麼怎麼會有……），怎麼會有死亡和出生？現在親眼見到的事物尚且不應該存在，更何況死後又在其他地方出生？不瞭解佛法的人認為，佛法中說的諸法畢竟空，並不是斷滅生死。生死雖然相續不斷，但也不是永恒不變的。無量阿僧祇劫（asamkhya，無數）的業因緣雖然已經過去，仍然能夠產生果報而不消滅，這就是微妙難懂之處。如果一切法都空，佛就不應該說往生，哪有智者會前後矛盾呢？如果生死之相真實存在，又怎麼說諸法畢竟空呢？佛說畢竟空，只是爲了去除諸法中的愛慾、善見、邪見和顛倒，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，對於有無、非有非無都不執著。不執著于執著，也不執著于不執著。這樣的人就不會被難題所困擾，就像用刀砍向天空，不會造成任何傷害。這就是畢竟空的真相。畢竟空並不妨礙生死業因緣，所以才說往生。這種疑惑非常淺薄，稍微有點見識的人都能斷除。因為世間人大多持有這種見解，所以首先破除它，這是求往生者的第一大障礙。
二怯劣墮者
一疑結習濃厚 二疑念力輕微 三疑萬憶剎遠 一疑結習濃
【English Translation】 English version Believers deem the movements of the sun, moon, and stars, as well as the comings and goings of the five planets, to be beyond the experience and comprehension of ordinary people, and therefore not to be relied upon. Heaven does not come here, nor do people go there. How can predictions be accurate? Why is heaven high and earth low? Why does the wind rise and the clouds move? Why does spring bring forth life and autumn bring death? What principles can be relied upon to explain these phenomena? In the womb, the root consciousness of the fetus operates without awareness; an infant suckles milk without any apparent reason. What principles can be relied upon to explain these? If there were even a hair's breadth of reason to rely upon in something as small as a strand of hair, a speck of dust, a blade of grass, or a tree, I hope you would point it out. However, it is simply because they are common that they are considered natural. These common things also lack inherent reason. Therefore, one should not doubt rebirth simply because one has not personally witnessed it.
Second Explanation of Learning the Way (meaning that learning the Way is superior to Confucian scholars who have not learned the Way). Those who cling to the aspect of emptiness argue: Students of Buddhism, upon hearing that all is empty, become doubtful about the causes and conditions of birth and death (the above three sentences reiterate the other party's viewpoint). If all dharmas (phenomena) are ultimately empty, with no coming and going, no arising and ceasing (the following formally refutes the other party's viewpoint, stating: if all dharmas were truly empty, then how could there be...), how can there be death and birth? Even things seen with our own eyes should not exist, let alone being born elsewhere after death? Those who do not understand the Buddha's teachings believe that the emptiness of all dharmas in Buddhism does not mean the cessation of birth and death. Although birth and death continue, they are not permanent. The karmic causes and conditions of countless asamkhya (asamkhya, countless) kalpas (aeons) may have passed, but they can still produce results and not disappear. This is the subtle and difficult-to-understand point. If all dharmas were empty, the Buddha should not have spoken of rebirth. What wise person would contradict themselves? If the aspect of birth and death truly exists, how can it be said that all dharmas are ultimately empty? The Buddha speaks of ultimate emptiness only to remove desire, good views, wrong views, and delusions from all dharmas, not to deny the existence of future lives. Furthermore, in order to prevent the causes and conditions of sinful karma, various forms of rebirth are spoken of. The Buddha's teachings do not cling to existence, nor do they cling to non-existence. They do not cling to existence and non-existence, nor do they cling to neither existence nor non-existence. Those who do not cling to clinging, nor do they cling to not clinging, will not be troubled by difficult questions, just as cutting the sky with a knife causes no harm. This is the true nature of ultimate emptiness. Ultimate emptiness does not hinder the causes and conditions of birth and death, which is why rebirth is spoken of. This doubt is very shallow, and anyone with a little knowledge can dispel it. Because most people in the world hold this view, it is first refuted, as it is the greatest obstacle for those seeking rebirth.
Two: The Cowardly and Fallen
One: Doubting the Thickness of Habitual Tendencies Two: Doubting the Weakness of the Power of Mindfulness Three: Doubting the Distance of Ten Thousand Memories One: Doubting the Thickness of Habitual Tendencies
厚者凡夫但知業力不知業性空故所以若眾生業性實者盡虛空界亦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則業性即是法性力用至大以結使故神力不現如烏芻瑟摩聞空王佛說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即入蓮胞以胎性即是化性非從外來如濁水中清非外來故二疑念力輕微者眾生愚昧信有形之行業大不信無形之念力尤大何故念力是行業根一切事業非念不成如人造罪無心造者重得輕報有心造者反是以念力重故如人無記時流俗鄙事耳提面囑亦復不記若心在者種種難記之事一入耳根終身憶持不忘以念力堅固蘇子瞻曰佛以大圓覺充滿十方界我以顛倒想出沒生死中雲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囊雖有大聖智亦不能分別凈土決云人之念頭所繫最急如水之必赴海如火之必炎上如利刃之必傷如毒藥之必殺無空過者唸佛之念亦復如是如淫男子淫念堅故化為猛𦦨延燒神廟又如月光童子觀想水故弟子窺屋唯見清水又如僧清辯與外道論議外道堅執己見忽化為石清辯猶書目(書所論之條目)于石上明日
【現代漢語翻譯】 現代漢語譯本： 愚昧的凡夫只知道業力的存在，卻不知道業的本性是空性的。如果眾生的業性是真實存在的，那麼整個虛空界也沒有容納它的地方。就像烏雲遮蔽天空，風一吹就消散；如果云是實體的，風也吹不走它。虛空比喻自性，烏雲比喻業，唸佛比喻風。因此，業的本性就是法性，其力量非常巨大。因為煩惱的束縛，神通力無法顯現。就像烏芻瑟摩（Ucchusma）聽聞空王佛（Kong Wang Buddha）說多淫之人會化成猛烈的火聚，之後他遍觀自己的四肢百骸，將冷暖之氣和神光凝聚在內，將多淫之心轉化為智慧之火。同樣是熱惱，當淫慾產生時，就成了大火聚；當淫慾離去時，就成了大寶蓮花。如果淫慾的本性是真實存在的，怎麼可能從中獲得三昧（Samadhi）呢？所以，迷惑時就進入胎獄，唸佛時就進入蓮花胞胎。胎的本性就是化的本性，不是從外面來的，就像濁水變清，清澈不是從外面來的。第二，懷疑的念頭力量輕微。眾生愚昧，相信有形的行業力量大，而不相信無形的念力力量更大。為什麼呢？因爲念力是行業的根本，一切事業沒有念頭都無法成就。就像人造罪，無心造罪的，會得到較輕的報應；有心造罪的，反而會得到較重的報應。這是因爲念力很重。就像人無記事的時候，世俗的瑣事，即使別人反覆叮囑，也記不住；如果用心的話，各種難以記住的事情，一旦進入耳朵，終身都不會忘記，這是因爲念力堅固。蘇軾（Su Shi，字子瞻）說：『佛以大圓覺充滿十方界，我以顛倒想出沒生死中。』怎麼能以一念就能往生凈土呢？我所造的無始以來的業，本來就是從一念產生的，既然是從一念產生的，也應該從一念滅除。當生滅都滅盡的時候，我就和佛一樣了，就像水滴投入大海，就像風中的鼓囊。即使有大聖的智慧，也不能分別。決定說人的念頭所繫最為重要，就像水必定流向大海，火必定向上燃燒，利刃必定傷人，毒藥必定殺人，沒有空過的時候。唸佛的念頭也是這樣。就像淫慾的男子，因為淫念堅固，化為猛火，延燒神廟。又如月光童子（Yue Guang Tong Zi）觀想水，所以弟子窺視他的房間，只能看到清水。又如僧人清辯（Qing Bian）與外道辯論，外道堅持自己的見解，忽然化為石頭，清辯仍然將辯論的條目寫在石頭上，第二天也是如此。
【English Translation】 English version: Ignorant ordinary people only know about the power of karma but do not understand that the nature of karma is emptiness. If the nature of beings' karma were real, then there would be no room for it in the entire space. It's like dark clouds obscuring the sky, which dissipate when the wind blows; if the clouds were solid, the wind could not blow them away. The void is a metaphor for self-nature, dark clouds are a metaphor for karma, and reciting the Buddha's name is a metaphor for the wind. Therefore, the nature of karma is the Dharma nature, and its power is very great. Because of the bondage of afflictions, supernatural powers cannot manifest. It's like Ucchusma (Ucchusma) hearing the Kong Wang Buddha (Kong Wang Buddha) say that a person with excessive lust will turn into a fierce fire, and then he looks all over his limbs and bones, condensing the cold and warm energy and divine light within, transforming his lustful heart into the fire of wisdom. The same is true of heat and annoyance: when lust arises, it becomes a great fire; when lust departs, it becomes a great treasure lotus. If the nature of lust were real, how could one attain Samadhi (Samadhi) from it? Therefore, when deluded, one enters the womb prison; when reciting the Buddha's name, one enters the lotus womb. The nature of the womb is the nature of transformation, not from the outside, just as clear water from muddy water does not come from the outside. Second, the power of doubt is weak. Sentient beings are ignorant, believing that the power of visible actions is great, but not believing that the power of invisible thoughts is even greater. Why? Because the power of thought is the root of action, and all actions cannot be accomplished without thought. It's like a person committing a crime: if he commits it unintentionally, he will receive a lighter retribution; if he commits it intentionally, he will receive a heavier retribution. This is because the power of thought is heavy. It's like when a person is not paying attention, worldly trivial matters, even if others repeatedly urge him, he cannot remember; if he is attentive, all kinds of difficult-to-remember things, once they enter his ears, he will never forget them for the rest of his life, because the power of thought is firm. Su Shi (Su Shi, zi Zizhan) said: 'The Buddha fills the ten directions with great perfect enlightenment, and I emerge and disappear in the cycle of birth and death with inverted thoughts.' How can one be reborn in the Pure Land with one thought? The karma I have created since the beginning is originally produced from one thought, and since it is produced from one thought, it should also be eliminated from one thought. When birth and death are extinguished, I am the same as the Buddha, like a drop of water thrown into the sea, like a drum bag in the wind. Even with the wisdom of a great sage, one cannot distinguish. It is certain that what people's thoughts are focused on is most important, just as water must flow to the sea, fire must burn upwards, a sharp blade must hurt people, and poison must kill people, without any passing by in vain. The thought of reciting the Buddha's name is also like this. It's like a lustful man, because his lustful thoughts are firm, he turns into a fierce fire, burning down the temple. Also, like Yue Guang Tong Zi (Yue Guang Tong Zi) contemplating water, so the disciples peeking into his room can only see clear water. Also, like the monk Qing Bian (Qing Bian) arguing with a heretic, the heretic insisted on his own views and suddenly turned into a stone, Qing Bian still wrote the items of the debate on the stone, and the next day it was the same.
往視之亦有答辭久之忽自破碎而吼聲于空中是等皆以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上必生瘡瘡若未合遍閣浮提人無敵者故三疑億萬剎遠者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者從分段身計度生從肉眼生此往生者為是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人夢時身雖在床而心意識遍至他方無功居士曰極樂去此十萬億剎凡夫命終頃刻即至者蓋自心本妙耳故楞嚴云汝猶未明一切浮塵諸幻化相當處出生隨處滅盡因緣和合虛妄有在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𩬊亦何頃刻之可論往余鄉有人能致乩仙乩仙者即其兄也后赴選京師余兄等有所卜其人虞地遠不能赴不得已書符宣詞少頃即至此等是業系尚如是速疾何況不思議念力仗阿彌陀本願功德順水張帆有何障難是故唸佛之人應當遣此三疑若不遣者是真結習濃厚是真念力輕微是真十萬程遠如人慾出門而自扄其籥是自不欲出非無門過。
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一輩無知傳虛接響謂凈土不足修自障障他深可憐憫夫論宗門提唱尚不言有佛何況佛國為欲破相明心是非俱劃如吹毛利刃執則傷手金剛栗棘豈是家常茶飯且宗門中此等語句甚多若一一執之釋迦老子出世將真以飼雲門狗子乎又古德云如何是佛乾屎橛果爾則凡見糞車糞擔溷廁應當一一禮拜供養彌陀疏鈔曰西方去此十萬億土壇經言十萬八千者是錯以五天竺等為極樂也此語近是為六祖未閱大藏聞人說西方即以為五天竺者有之教中分明言極樂國三毒不生得不退轉今言西方造罪求生何土此亦一證也然宗門中此等一期之語最多亦不足辯噫學人果能頓悟頓修解行相應如六祖投金漢水遊戲生死中如龐老雖不求生亦何害於生哉。
四狂恣墮者
有等魔民專進狂慧不肯持戒修行妄引經中相似語言如煩惱即菩提淫怒癡即梵行之䫫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[將/女]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沉水香便謂應住坑廁者也昔五天有僧達磨達者有辯慧師事師子尊者尊者知其悟解對眾稱之至傳法嗣祖則以授婆舍斯多磨達心恨之曰尊者蓋知我之深何故嗣位不以見授一日獨行度水有女子浣露
【現代漢語翻譯】 現代漢語譯本： 龐居士說，從娑婆世界到佛國，有十萬里的遙遠距離，大海茫茫無邊，稍微一動就會颳起黑風。因此，一些無知的人以訛傳訛，說凈土不值得修，自己障礙自己，也障礙他人，真是可憐啊！要說宗門的提倡，尚且不談論有佛，更何況是佛國？這是爲了破除對相的執著，彰顯自心，是非對錯都要像吹毛利刃一樣一刀兩斷。如果執著于這些言語，就會傷到自己。金剛杵和帶刺的栗子，哪裡是家常便飯？而且宗門中這類語句很多，如果一一執著，釋迦牟尼佛再世，恐怕也要把真理餵給雲門禪師的狗了！還有古德說，『什麼是佛？乾屎橛！』如果真是這樣，那麼凡是見到糞車、糞擔、廁所，都應當一一禮拜供養了。彌陀疏鈔說，西方極樂世界距離這裡有十萬億個國土。壇經說十萬八千，是錯誤地把五天竺等地當作極樂世界了。這種說法比較接近事實，因為六祖慧能沒有讀過大藏經，聽人說西方，就以為是五天竺等地。佛教經典中明明說，極樂國土沒有貪嗔癡三毒，能夠得到不退轉。現在卻說在西方造罪求生，那又是什麼地方呢？這也是一個證據。然而宗門中這類一時之語很多，也不值得一一辯論。唉！學人如果能夠頓悟頓修，解行相應，像六祖慧能投身於金漢水中，遊戲于生死之間，像龐蘊居士那樣，即使不求往生，又有什麼妨礙呢？
四、狂妄放縱者
有一類魔民，專門追求狂妄的智慧，不肯持戒修行，妄自引用佛經中相似的語言，比如『煩惱即菩提』，『淫怒癡即梵行』等等，隨著言語產生理解，隨著理解產生毒害。結果就像他們所說的那樣，迦文佛（釋迦牟尼佛）悟道時應該親近寶女，阿難尊者行淫舍時，又何必提[將/女]？六祖慧能最初跟隨獵人，尚未受戒，又何苦只吃肉邊的菜呢？經書上說，『尚且沒有不殺、不盜、不淫』，何況更有殺盜淫的事？難道有人聞到沉水香，就說應該住在坑廁里嗎？從前五天竺有個僧人叫達磨達，很有辯才和智慧，師事師子尊者。師子尊者知道他開悟了，就在大眾面前稱讚他。但是傳法繼承祖位的時候，卻傳給了婆舍斯多。磨達心中怨恨，說：『尊者大概很瞭解我的深度，為什麼繼承祖位不傳給我？』有一天，他獨自過河，有個女子在河邊浣紗。
【English Translation】 English version: Pang Ju-shi (Layman Pang) said that from this Saha world to the Buddha-land, there is a distance of one hundred thousand miles, the vast ocean is boundless, and the slightest movement will cause black winds to rise. Therefore, some ignorant people spread false information, saying that the Pure Land is not worth cultivating, obstructing themselves and others, which is truly pitiful! Speaking of the Zen school's teachings, they don't even mention the existence of the Buddha, let alone the Buddha-land? This is to break the attachment to appearances and reveal the mind; right and wrong should be cut off like a hair-splitting sword. If one clings to these words, one will hurt oneself. Vajra pestles and thorny chestnuts are not everyday meals. Moreover, there are many such statements in the Zen school. If one clings to them one by one, even if Shakyamuni Buddha were to be reborn, he would probably feed the truth to Yunmen's dog! Also, an ancient master said, 'What is the Buddha? A dried dung stick!' If that were the case, then every time we see a dung cart, a dung carrier, or a toilet, we should bow and make offerings to them. The 'Commentary on the Amitabha Sutra' says that the Western Pure Land is ten trillion lands away from here. The 'Platform Sutra' says one hundred and eight thousand, which is a mistake of taking the five regions of India as the Land of Ultimate Bliss. This statement is closer to the truth, because Huineng, the Sixth Patriarch, had not read the Tripitaka and thought that the West was the five regions of India when he heard people talk about the West. The Buddhist scriptures clearly state that in the Land of Ultimate Bliss, the three poisons of greed, anger, and ignorance do not arise, and one can attain non-retrogression. Now, it is said that one commits sins in the West and seeks rebirth. What kind of place is that? This is also evidence. However, there are many such temporary statements in the Zen school, and it is not worth arguing about them one by one. Alas! If a student can have a sudden enlightenment and sudden cultivation, and understanding and practice correspond, like Huineng, the Sixth Patriarch, throwing himself into the Jin Han River and playing in the cycle of birth and death, like Layman Pang Yun, even if he does not seek rebirth, what harm is there in being born?
- Those who are wildly indulgent
There are some demonic people who specialize in pursuing wild wisdom, unwilling to uphold precepts and practice, and falsely quoting similar words in the scriptures, such as 'Afflictions are Bodhi,' 'Lust, anger, and ignorance are pure conduct,' etc., generating understanding according to the words and producing poison according to the understanding. As a result, as they say, when Kasyapa Buddha (Shakyamuni Buddha) attained enlightenment, he should have been close to the precious woman, and when Venerable Ananda engaged in lustful acts, why did he need to bring [a woman]? When Huineng, the Sixth Patriarch, first followed the hunter, he had not yet received the precepts, so why did he only eat the vegetables next to the meat? The scriptures say, 'There is not even non-killing, non-stealing, non-lust,' let alone killing, stealing, and lust? Does someone smell agarwood and say that they should live in a pit toilet? In ancient India, there was a monk named Dharmatrata, who was very eloquent and wise, and served under the Venerable Simha. The Venerable Simha knew that he was enlightened, so he praised him in front of the assembly. However, when transmitting the Dharma and succeeding the ancestral position, he transmitted it to Vasubandhu. Dharmatrata resented in his heart, saying, 'The Venerable probably knows the depth of my understanding, so why didn't he transmit the ancestral position to me?' One day, he crossed a river alone, and there was a woman washing silk by the river.
其足磨達唸曰此脛白晢乃爾尊者忽在旁曰今日之心可授祖位乎磨達於是攝念禮足求哀即一淫戒余行可例般若經曰罪不罪不可得故應具足尸羅波羅蜜釋云罪不罪不可得者非為邪見粗心言不可得菩薩深入諸法相行空三昧慧眼觀故罪不可得罪無故不罪亦不可得若人貪著無罪見破戒罪人則輕慢見持戒善人則愛敬如是持戒是名起罪因緣不名具足故知住戒即破何況棄毀戒執亦戒始名持戒諸大經言梵行不可得等皆即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中學大乘人多輕戒律所以大涅槃經扶律談常(真常)則乘戒俱急故號此經為續常住命之重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於此分四料簡一戒急乘緩以戒急故生人天中如箭射空力盡還墜以乘緩故雖聞大法如聾若啞二乘急戒緩以戒緩故生惡趣中以乘急故常聞大法如華嚴會上八部鬼神是也三乘戒俱急則生人天中而常聞大法四乘戒俱緩則墮三惡道而永不聞法是故乘戒二法如車二輪廢一不可得故龍樹曰破戒之人如清涼地而有毒蛇不中澡浴其家如冢人所不到失諸功德譬如枯樹如田被雹不可依仰如大病人人不欲近譬如吐食不可更啖菩薩如是苦口呵責曾許人破戒不是故千日
【現代漢語翻譯】 現代漢語譯本： 其足磨達（Matanga，指一個人的名字）念道：『這小腿白皙光亮。』這時，乃爾尊者（一位受尊敬的僧人）忽然在旁邊說：『今日的這顆心，可以用來傳承祖師的衣缽嗎？』磨達（Matanga）於是收攝心念，禮拜乃爾尊者的腳，請求懺悔。即使是僅僅破了淫戒，其他的行為也可以依此類推。《般若經》說：『罪與非罪，都是不可得的。』所以應當圓滿具足尸羅波羅蜜（Śīla-pāramitā，持戒波羅蜜）。 解釋說，『罪與非罪不可得』，不是指以邪見和粗糙的心說不可得。菩薩深入諸法實相，修行空三昧，以智慧之眼觀察，所以罪不可得。因為罪不存在，所以非罪也不可得。如果有人貪著無罪之見，輕慢破戒之人，愛敬持戒的善人，像這樣持戒，是名為生起罪的因緣，不名為圓滿具足。所以要知道，執著于戒就已經是破戒，更何況是拋棄和毀壞戒律呢？只有不執著于戒，才開始名為持戒。諸大經所說的『梵行不可得』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，現行的行為又怎麼能逃脫因緣的束縛呢？就像喝醉了的大象沒有象鉤，癡迷的猿猴得到了樹木。奔波勞碌就像暫時擁有生命，小鳥被關在籠子里。』所以菩薩稟受戒律，以戒為師，常常懷著大恐懼。又說：『末法時代的宗門中，學習大乘佛法的人，大多輕視戒律。』所以《大涅槃經》扶持戒律，談論真常（Tathāgatagarbha，如來藏），那麼大乘佛法和戒律就都非常重要。所以稱這部經為延續常住佛性的重要法寶。為什麼呢？如果沒有這部經的教導，只求口頭上的解脫，完全不修行，那麼大乘佛法和戒律就都會失去。所以大乘佛法是指領悟第一義諦，戒律是指止息一切黑業。祖師對此分為四種情況來簡別：一是戒律重要而大乘佛法不重要，因為戒律重要，所以能生在人天之中，就像箭射向天空，力量用盡了還是會墜落；因為大乘佛法不重要，所以即使聽聞大法，也像聾子和啞巴一樣。二是大乘佛法重要而戒律不重要，因為戒律不重要，所以會生在惡趣之中；因為大乘佛法重要，所以常常能聽聞大法，就像華嚴法會上八部鬼神一樣。三是大乘佛法和戒律都重要，那麼就能生在人天之中，並且常常能聽聞大法。四是大乘佛法和戒律都不重要，那麼就會墮入三惡道，並且永遠不能聽聞佛法。所以大乘佛法和戒律這兩種法，就像車的兩個輪子，廢掉一個都不可以。』 龍樹菩薩說：『破戒之人，就像清涼的地上有毒蛇，不能用來洗浴。他的家就像墳墓，沒有人願意去，失去了各種功德。譬如枯萎的樹木，像被冰雹襲擊過的田地，不可以依靠。像得了重病的人，沒有人願意接近，譬如嘔吐出來的食物，不可以再吃。』菩薩這樣苦口婆心地呵責，從來沒有允許人破戒。不是說千日...
【English Translation】 English version: Matanga (name of a person) thought: 'This shin is white and bright.' At this time, Venerable Nanda (a respected monk) suddenly said beside him: 'Can this mind of today be used to inherit the ancestral position?' Matanga then gathered his thoughts, prostrated at Nanda's feet, and begged for repentance. Even if it is just breaking the precept against sexual misconduct, other behaviors can be analogized. The Prajñā Sūtra (Prajñāpāramitā Sūtra, Perfection of Wisdom Sutra) says: 'Sin and non-sin are both unattainable.' Therefore, one should fully possess Śīla-pāramitā (Perfection of Morality). The explanation says, 'Sin and non-sin are unattainable' does not mean saying they are unattainable with wrong views and a coarse mind. Bodhisattvas deeply enter the reality of all dharmas, practice the Samadhi of Emptiness, and observe with the eye of wisdom, so sin is unattainable. Because sin does not exist, non-sin is also unattainable. If someone is attached to the view of non-sin, despises those who break the precepts, and loves and respects those who uphold the precepts, holding the precepts in this way is called creating the cause of sin, and is not called fully possessing. Therefore, one should know that clinging to precepts is already breaking them, let alone abandoning and destroying them? Only by not clinging to precepts does one begin to be called upholding them. The Great Sutras say that 'pure conduct is unattainable,' etc., all have this meaning. Zen Master Yongming Yanshou said: 'Even with habitual tendencies, one is still drawn by external circumstances, so how can present actions escape the bonds of conditions? It's like a drunken elephant without a hook, or a foolish monkey getting a tree. Toiling and struggling is like temporarily possessing life, a small bird is trapped in a cage.' Therefore, Bodhisattvas receive precepts, take them as their teacher, and always harbor great fear. He also said: 'In the Dharma-ending Age, many who study Mahayana Buddhism lightly regard the precepts.' Therefore, the Mahāparinirvāṇa Sūtra (Great Nirvana Sutra) supports the precepts and discusses the True Constant (Tathāgatagarbha, Buddha-nature), then both Mahayana Buddhism and the precepts are very important. Therefore, this sutra is called an important treasure for continuing the life of the permanent Buddha-nature. Why? If there is no teaching of this sutra, only seeking verbal liberation and not practicing at all, then both Mahayana Buddhism and the precepts will be lost. Therefore, Mahayana Buddhism refers to realizing the ultimate truth, and the precepts refer to stopping all dark karma. The Patriarchs divide this into four situations to distinguish: First, the precepts are important and Mahayana Buddhism is not important. Because the precepts are important, one can be born in the realms of humans and gods, like an arrow shot into the sky, which will still fall when its strength is exhausted; because Mahayana Buddhism is not important, even if one hears the Great Dharma, it is like being deaf and mute. Second, Mahayana Buddhism is important and the precepts are not important. Because the precepts are not important, one will be born in evil realms; because Mahayana Buddhism is important, one can often hear the Great Dharma, like the eight classes of gods and spirits at the Avataṃsaka Assembly. Third, both Mahayana Buddhism and the precepts are important, then one can be born in the realms of humans and gods and often hear the Great Dharma. Fourth, neither Mahayana Buddhism nor the precepts are important, then one will fall into the three evil paths and never hear the Dharma. Therefore, these two dharmas of Mahayana Buddhism and the precepts are like the two wheels of a cart, and one cannot be discarded.' Nāgārjuna (a famous Buddhist philosopher) said: 'A person who breaks the precepts is like a cool ground with poisonous snakes, which cannot be used for bathing. His home is like a tomb, which no one wants to go to, and he loses all merits. Like a withered tree, like a field struck by hail, one cannot rely on it. Like a person with a serious illness, no one wants to approach him, like vomit, which cannot be eaten again.' Bodhisattvas admonish so earnestly and have never allowed anyone to break the precepts. It is not said that a thousand days...
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之人無所不破今獨言戒者以邪見惡火首燒戒寶故又則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之假名析名相之分齊東緝西補竟月窮年弄比盧之畫面坐法界之排場貢高我慢得少為足聞人唸佛則曰此小乘中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如長𠂢梵志以論議力摧伏諸師搪揬蹴蹋無能制者后至佛所作是念一切論可破一切執可轉是中何者是諸法實相何者是第一義何者性何者相不顛倒(何者性相不顛倒)作是思惟已白佛言瞿曇我一切法不受佛問梵志爾一切法不受是見受不梵志答言瞿曇一切法不受是見亦不受佛語梵志汝不受一切法是見亦不受則無所受與眾人無異何用貢高而生憍慢如是梵志不得答自是服膺是故當知饑兒過屠門大嚼止益饞心無救枵腹昔在江南有一伶俐座主為余辨析惟識及示所得教中奧義于諸名流注疏多肆評駁余問曰是可敵得生死不僧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雖一時戲笑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腦昏眼瞇究其效驗不過上
【現代漢語翻譯】 現代漢語譯本：僅僅學習理解佛法，不如用一天時間來持守戒律。為何要貪圖領悟佛道的虛名，卻遭受墮入地獄的實際禍患呢？這是欺騙自己，也欺騙他人，最終會枉遭王法制裁。那些像瘋狗一樣亂叫的人，沒有什麼他們不加以破壞的。現在我特別強調戒律的重要性，是因為邪見如同惡火，首先燒燬的就是戒律的珍寶。而且，戒律是清凈行業的基礎，一切美好的事物都由戒律而生。 五種支分脫離的情況： 很多法師廣泛涉獵佛教經典，記住其中的章節和語句，執著于『法身』這種虛假的名相，分析各種名相的區分和界限，從東邊摘取一些，從西邊拼湊一些，花費一個月甚至一年的時間，就像畫匠描摹圖畫一樣，坐在法界的舞臺上，貢高我慢，稍有所得就自以為滿足。聽到別人唸佛，就說這是小乘佛教中攝取妄想的一種方法；或者說佛教的教義深奧，你們這些遲鈍的人唸誦這個也可以；或者說這在三藏中屬於哪一藏；或者說這屬於什麼教派，就像街坊上的小孩子比賽唱歌，以數量多為勝，各自爭論自己的見解，卻沒有實際的修行。就像長爪梵志（Dirghanakha，古印度外道，以善於辯論著稱）憑藉論辯的力量擊敗了許多老師，衝撞、踐踏他人，沒有人能夠制止他。後來他來到佛陀那裡，心想：一切理論都可以被駁倒，一切執著都可以被轉移，那麼，這裡面什麼是諸法的實相？什麼是第一義？什麼是不顛倒的自性與現象（什麼是自性與現象不顛倒）？這樣思考之後，他問佛陀：『喬達摩（Gautama，釋迦牟尼佛的姓），我一切法都不接受。』佛陀反問梵志：『你一切法都不接受，這是不是一種見解？』梵志回答說：『喬達摩，我一切法都不接受，這種見解我也不接受。』佛陀說：『梵志，你不接受一切法，這種見解你也不接受，那麼你就沒有什麼可以接受的了，和普通人沒有什麼區別，有什麼值得你貢高自大，生起驕慢之心呢？』這樣，梵志就無言以對，從此心悅誠服。所以應當知道，飢餓的孩子路過肉鋪，大口咀嚼也只能滿足一時的饞念，無法解決空虛的肚子。過去在江南，有一位聰明的座主，為我辨析唯識宗的理論，並展示他所領悟的教義中的奧妙，對許多名家的註釋和疏解都加以評論和駁斥。我問他說：『這些可以抵擋生死嗎？』這位僧人傲慢地說：『有什麼生死可以抵擋？』我說：『就是這樣，但恐怕閻羅殿前沒有翻譯文字的。』這位座主沒有領會我話中的禪意。這雖然是一時的玩笑，但也點出了講經說法中的一種弊病。奉勸年輕的開悟之士，長篇短章，牽藤引蔓，口誦心憶，腦昏眼花，研究它的效驗，也不過是......
【English Translation】 English version: Merely studying and understanding the Dharma is not as good as upholding the precepts for even a single day. Why covet the empty name of enlightenment while suffering the real consequences of falling into hell? This is deceiving oneself and deceiving others, ultimately incurring legal punishment in vain. Those who bark like mad dogs will destroy everything. Now, I particularly emphasize the importance of precepts because wrong views are like evil fire, first burning the treasure of precepts. Moreover, precepts are the foundation of pure karma, and all good things arise from precepts. The five kinds of fallen states: Many Dharma masters extensively study Buddhist scriptures, memorize chapters and sentences, cling to the false name of 'Dharmakaya' (法身, Dharma Body), analyze the distinctions and boundaries of various terms, piecing together from east and west, spending a month or even a year, like a painter copying a picture, sitting on the stage of the Dharma realm, arrogant and conceited, satisfied with a little achievement. When they hear others reciting the Buddha's name, they say that this is a method of grasping delusions in Hinayana (小乘, Lesser Vehicle); or they say that the teachings of Buddhism are profound, and it is okay for you dull people to recite this; or they say that this belongs to which collection in the Tripitaka (三藏, Three Baskets); or they say that this belongs to what sect, like children in the neighborhood competing in singing, with the one with the most songs winning, each arguing for their own views, but without actual practice. It is like Dirghanakha (長爪梵志, an ancient Indian heretic known for his debating skills) using the power of debate to defeat many teachers, bumping and trampling on others, with no one able to stop him. Later, he came to the Buddha and thought: All theories can be refuted, all attachments can be shifted, so what is the true nature of all dharmas? What is the ultimate meaning? What is the non-inverted nature and phenomena (what is the non-inverted nature and phenomena)? After thinking like this, he asked the Buddha: 'Gautama (瞿曇, Shakyamuni Buddha's surname), I do not accept all dharmas.' The Buddha asked the Brahmin: 'You do not accept all dharmas, is this not a view?' The Brahmin replied: 'Gautama, I do not accept all dharmas, and I do not accept this view either.' The Buddha said: 'Brahmin, you do not accept all dharmas, and you do not accept this view either, then you have nothing to accept, and there is no difference between you and ordinary people, what is there for you to be arrogant and conceited about?' In this way, the Brahmin was speechless and sincerely submitted. Therefore, it should be known that a hungry child passing a butcher shop, chewing loudly can only satisfy a temporary craving and cannot solve the empty stomach. In the past in Jiangnan, there was a clever lecturer who analyzed the theories of the Yogacara (唯識, Consciousness-only) school for me and showed the mysteries of the teachings he had realized, commenting and refuting the annotations and commentaries of many famous scholars. I asked him: 'Can these resist birth and death?' The monk said arrogantly: 'What birth and death can be resisted?' I said: 'That's right, but I'm afraid there will be no translated texts in front of Yama's palace.' The lecturer did not understand the Zen meaning in my words. Although this was a temporary joke, it also pointed out a drawback in lecturing on the scriptures. I advise young enlightened scholars, long and short chapters, pulling vines and spreading, reciting by mouth and remembering in the heart, dizzy and blurred eyes, studying its effectiveness, but it is only...
幾回座講幾期經受幾個瞎漢禮拜若無真實功行唯添業債何若一聲阿彌直登不退事一功百如曇謨最講涅槃華嚴領眾千人為閻羅所呵云講經者心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此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哉。
六癡空墮者
學道之人稍窺法空聞人唸佛即曰法離名字若狥假名轉益虛妄何故文言尚空何況名號答法句經曰佛告寶明菩薩汝且觀是諸佛名字若是有說食與人應得充飢若名字無者定光如來不授我記及於汝名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曰譬如諸法不分別自性(無有分別之體性)不分別音聲(亦無分別之音聲)而自性不捨名字不滅群疑論曰若言名字無用不能詮諸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世間有空行人執其癡空不與修多羅合聞此觀心而作難言觀心是法身(即指法身)等應觸處平等何故經像生敬紙木生慢敬慢異故則非平等非平等故法身義不成答我以凡夫位中觀如是相(指經像)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夫皈命三寶者要指方立相住心取境不明無相離念也
【現代漢語翻譯】 現代漢語譯本： 多少次講座，多少期聽經，又有多少盲漢禮拜，如果沒有真實的功德和修行，只會增加業債。為什麼不念一聲阿彌陀佛，直接登上不退轉的境界？一聲佛號的功德勝過百種功德，如同曇摩（Dharma，佛法）最講究涅槃（Nirvana，寂滅）和華嚴（Avatamsaka，華嚴經）。領眾千人，卻被閻羅王呵斥，說講經的人心中懷有彼此之分，用驕傲來欺凌他人，是比丘（Bhiksu，佛教僧侶）中最粗俗的行為，應該立即交付地獄。這可以作為明確的戒律。然而，也有義理通達的高僧大德，因為參研佛教經典而領悟到西方凈土不可思議的大事，用這種方法自利利他，不斷增益未來，點燃長夜的明燈，功德無量。又何必因為害怕噎住就停止吃飯，因為看到有人跌倒就停止前進呢？
六種癡空墮落的人：
學道之人稍微窺探到法空的道理，聽到別人唸佛，就說『法離開了名字，如果追逐虛假的名字，只會增加虛妄。』為什麼文字語言尚且是空的，何況是名號呢？』回答：《法句經》說：『佛告訴寶明菩薩，你且觀察這些佛的名字，如果名字是有用的，說給別人食物，別人就應該能吃飽；如果名字沒有用，定光如來（Dipamkara Buddha）就不會給我授記，也不會給你授記。如果沒有授記，我就不應該成佛。』應當知道名字存在已經很久了，因為我仍然存在，所以能夠充分顯示諸法的名字，名字的自性是空的，不在有無之間。《華嚴經》說：『譬如諸法不分別自性（沒有分別的體性），不分別音聲（也沒有分別的聲音），而自性不捨棄名字，不滅絕。』《群疑論》說：『如果說名字沒有用，不能詮釋諸法的本體，也應該能用水火來。』所以知道，捕魚的工具不是空的，魚和兔子才能得到。稱念弘揚名號，就能往生真實的凈土，怎麼能說是虛妄的呢？天臺智者（智顗）說：『世間有執著于癡空的修行人，不與修多羅（Sutra，經）相合，聽到觀心的說法就提出疑問，說觀心就是法身（Dharmakaya，佛的法身），等等，應該觸處平等，為什麼對經像生起恭敬，對紙木生起輕慢？恭敬和輕慢不同，所以不是平等，不是平等，所以法身的意義不能成立。』回答：『我以凡夫的身份來觀察這樣的相（指經像），是爲了開顯這個實相，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，豈能與你相同呢？』上都儀說：『皈依三寶的人，一定要指明方向，樹立形象，住心取境，不明白無相離唸的道理。』
【English Translation】 English version: How many lectures, how many periods of listening to the scriptures, and how many blind men prostrate themselves? If there are no real merits and practices, it will only increase karmic debts. Why not recite 'Amitabha' once and directly ascend to the state of non-retrogression? The merit of one recitation surpasses a hundred merits, just as Dharma (曇摩) most emphasizes Nirvana (涅槃) and Avatamsaka (華嚴). Leading thousands of people, yet being scolded by Yama (閻羅), saying that the one who lectures on the scriptures harbors distinctions of self and others, using arrogance to bully others, is the most vulgar behavior among Bhiksus (比丘), and should be immediately sent to hell. This can serve as a clear precept. However, there are also great monks and virtuous ones who, through studying Buddhist scriptures, realize the inconceivable great matter of the Western Pure Land, using this method to benefit themselves and others, constantly increasing the future, and lighting the lamp of the long night, with immeasurable merit. Why stop eating for fear of choking, or stop advancing upon seeing someone fall?
Those who fall into the six kinds of ignorant emptiness:
Those who study the Way, having glimpsed the principle of emptiness of phenomena, upon hearing others recite the Buddha's name, say, 'The Dharma is apart from names; if one pursues false names, it will only increase falsehood.' Why is written language still empty, let alone names?' The answer: The Sutra of the Dharma Verse says, 'The Buddha told Bodhisattva Baoming, you should observe these Buddhas' names. If names are useful, giving food to others should satisfy their hunger; if names are useless, Dipamkara Buddha (定光如來) would not have given me a prediction, nor would he have given you a prediction. If there were no prediction, I should not have become a Buddha.' It should be known that names have existed for a long time, because I still exist, so I can fully reveal the names of all phenomena. The nature of names is empty, neither in existence nor non-existence. The Avatamsaka Sutra says, 'For example, all phenomena do not distinguish self-nature (無有分別之體性), do not distinguish sound (亦無分別之音聲), yet self-nature does not abandon names, does not extinguish.' The Treatise on Dispelling Doubts says, 'If it is said that names are useless and cannot explain the essence of all phenomena, then water and fire should also be able to come.' Therefore, it is known that the fishing tool is not empty, and fish and rabbits can be obtained. Reciting and propagating the name can lead to rebirth in the real Pure Land, how can it be said to be false?' Tiantai Zhiyi (天臺智者) said, 'There are practitioners in the world who cling to ignorant emptiness, do not accord with the Sutras (修多羅), and upon hearing the teaching of contemplating the mind, raise doubts, saying that contemplating the mind is the Dharmakaya (法身), etc., and should be equal everywhere. Why do they generate reverence for images and contempt for paper and wood? Reverence and contempt are different, so it is not equal; if it is not equal, the meaning of Dharmakaya cannot be established.' The answer: 'I observe such forms (指經像) from the position of an ordinary person, in order to reveal this true form, to revere images, so that wisdom is not bound, so that countless people admire goodness and remove evil, so that expedient means are not bound. How can I be the same as you?' The Shangdu Ritual says, 'Those who take refuge in the Three Jewels must point out the direction, establish the image, dwell in the mind and take the object, and do not understand the principle of no-form and detachment from thought.'
佛懸知凡夫繫心尚乃不得況離相耶如無術(道路也)通人居空造舍也法華經曰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祗是不許分劑心量若無如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然依佛來祗是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則息心無念亦成妄想首楞嚴經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則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則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遍見則執目前為凈土者其失尤甚楞嚴經說落魔道者都指現前即為佛國無別凈居及金色相口中好言眼耳鼻舌皆為凈土男女二根即是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經曰若彼定中諸善男子見色陰消受陰明白自謂已足則有一分大我慢魔入其心腑謂三祇劫一念能越心中尚輕十方如來何況下位聲聞緣覺不禮塔廟摧毀經像謂檀越言此是金銅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疑誤眾生入無間獄是故當知執空破相皆是魔屬智
【現代漢語翻譯】 現代漢語譯本 佛陀深知凡夫俗子執著於心，尚且不能理解離相的境界，更何況是沒有道路（術，指道路）可通，如同在空中建造房屋一樣呢？《法華經》說：『你證得一切智、十力等佛法，具足三十二相，才是真正的寂滅。』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。』如果沒有這樣的分別心，一切行為舉止，乃至彈指、合掌，都是正因。百丈禪師說：『行道、禮拜、慈悲喜捨，沙門的本分事都宛然依照佛陀的教導，只是不允許執著。』《凈土指歸》說：『圓頓根性的修行人，一言一行、一舉一動都遵循聖人的教誨，完全契合佛心。』如果因爲念佛而生起心念，動念就成為妄想，那麼息心無念也會成為妄想。《首楞嚴經》說：『即使滅除一切見聞覺知，內心保持幽靜閒適，仍然是法塵分別的影子。』如果因爲念佛而執著于有為而感到憂慮，那麼執著于空的人，他的禍患更加嚴重。永嘉禪師說：『豁達空，撥無因果，茫茫蕩蕩，招致災禍。』如果向外尋求他方佛，是因為沒有領悟自性，那麼向內執著于自己的心，不通達自性，就更加嚴重。長沙禪師說：『學道的人不認識真性，只因爲一直以來都把識神當作真性。無量劫以來的生死根本，愚癡的人卻把它叫做本來面目。』如果因為另外尋求凈土而認為是普遍的見解，那麼執著于眼前就是凈土的人，他的過失就更加嚴重。《楞嚴經》說，落入魔道的人都指著現前就是佛國，沒有別的凈居和金色相，口中說眼耳鼻舌都是凈土，男女二根就是菩提，弟子和師父一同陷入王難，迷惑無知，墮入無間地獄。如果認為執著于有而修證是權宜之說，那麼執著于無而不修證，就會墮落到外道，他的禍患更加嚴重。《楞嚴經》說：『如果那些在禪定中的善男子，見到色陰消滅，受陰明白，就自認為已經足夠，那麼就會有一分大我慢魔進入他的心腑，認為三祇劫的修行，一念就能超越，心中輕視十方如來，更何況是下位的聲聞、緣覺，不禮拜塔廟，摧毀經像，對施主說：『這是金銅，是土木，經是樹葉，或是疊華。』不恭敬肉身真常，卻崇拜土木，實在是顛倒，迷惑眾生，進入無間地獄。』所以應當知道，執著于空，破除一切相，都是魔的眷屬，要有智慧。
【English Translation】 English version Buddha profoundly knows that ordinary people are attached to their minds and are unable to comprehend the state of being free from appearances, let alone those who have no path (Sut, meaning path) to follow, like building houses 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, possessing the thirty-two marks, only does not allow using discriminatory thoughts to measure it.' If there is no such discriminatory thought, all actions and behaviors, even snapping fingers and joining palms, are the right cause. Zen Master Baizhang said: 'Walking the path, bowing in worship, compassion, joy, and equanimity, the duties of a shramana are clearly in accordance with the Buddha's teachings, only it is not allowed to be attached.' The Guide to Pure Land says: 'Practitioners of the perfect and sudden school, every word and deed, every action and movement, follow the teachings of the sages, completely in accordance with the Buddha's mind.' If thoughts arise because of reciting the Buddha's name, and thoughts become delusions, then ceasing the mind and having no thoughts will also become delusions. The Shurangama Sutra says: 'Even if all seeing, hearing, perceiving, and knowing are extinguished, and the mind remains quiet and at ease, it is still a shadow of Dharma dust discrimination.' If one is worried about being attached to conditioned phenomena because of reciting the Buddha's name, then those who are attached to emptiness have even greater calamities. Yongjia Zen Master said: 'Openly denying causality, vast and unrestrained, invites disaster.' If seeking other Buddhas externally is because one has not realized one's own nature, then clinging internally to one's own mind and not understanding one's own nature is even more serious. Zen Master Changsha said: 'Those who study the Way do not recognize the true nature, only because they have always regarded the discriminating consciousness as the true nature. The root of birth and death for countless eons, foolish people call it the original face.' If seeking a separate Pure Land is considered a universal view, then those who cling to the present moment as the Pure Land have even greater faults. The Shurangama Sutra says that those who fall into the demonic path all point to the present moment as the Buddha-land, with no other pure abode or golden appearance, and say that the eyes, ears, nose, and tongue are all Pure Land, and the male and female roots are bodhi, disciples and teachers alike fall into royal difficulties, confused and ignorant, falling into the Avici Hell. If one thinks that clinging to existence and cultivation is an expedient teaching, then clinging to non-existence and not cultivating will lead to falling into external paths, and the calamity is even greater. The Shurangama Sutra says: 'If those virtuous men in samadhi see the form aggregate extinguished and the feeling aggregate clear, and think they have already attained enough, then a portion of great ego-mania demons will enter their minds, thinking that the cultivation of three kalpas can be surpassed in a single thought, and they will despise the Buddhas of the ten directions, let alone the lower shravakas and pratyekabuddhas, not worshiping stupas and temples, destroying sutras and images, and saying to donors: 'This is gold and copper, it is earth and wood, the sutras are leaves, or folded flowers.' Not respecting the true and constant physical body, but worshiping earth and wood, is truly inverted, confusing sentient beings, and entering the Avici Hell.' Therefore, it should be known that clinging to emptiness and destroying all appearances are all the retinue of demons, and wisdom is needed.
度論曰譬如田舍人初不識鹽見人以鹽著種種肉菜中而食問言何以故爾語言此鹽能令諸物味美故其人便念此鹽能令諸物味美自味必多便空鈔鹽滿口食之咸苦傷口而問言汝何以言鹽能作美人言癡人此當籌量多少和之令美云何純食無智人聞空解脫門斷諸善根亦復如是思之思之任爾一切空生死空爭奈閻羅大王空不得何。
七隨緣墮者
謂古人云髓緣消舊業任運著衣掌但順天真萬行自圓舉足下足誰非凈業何用種種作為答先德問曰即心是佛何假修行答祗為是故所以修行如鐵無金雖經鍛鍊不成金用賢首國師曰今佛之三身十波羅蜜乃至菩薩利他等行並依自法(自心中法)融轉而行由眾生心中有真如體大相大用大今日修行引出法報身等由眾生心中有真如法性自無慳貪今日修行順法性無慳引出檀波羅蜜等涅槃經佛告師子吼菩薩一切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乃至如燈雖唸唸滅而有光明除破闇冥如眾生食雖唸唸滅亦能令饑者而得飽滿譬如上藥雖唸唸滅亦能愈病日月光明雖唸唸滅亦能增長草木樹林寶積經曰若無正修者貓兔等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曰若一概皆平則無心修道(猶言不必用心修道然寧有是理哉)應須䇿修以至無修慈
【現代漢語翻譯】 現代漢語譯本 《大智度論》中說，譬如鄉下人不認識鹽，看見別人把鹽放在各種肉和蔬菜中食用，便問原因。別人回答說：『這鹽能使各種食物味道鮮美。』這人便想：『這鹽能使各種食物味道鮮美，自己吃一定更美味。』於是便空手抓了一把鹽，滿滿地塞入口中食用，咸苦得傷了口。他便質問別人：『你為什麼說鹽能使食物味道鮮美？』別人說：『真是個愚蠢的人！這應當衡量多少，調和后才能美味。怎麼能純粹地吃呢？』無智慧的人聽聞空解脫門，斷絕各種善根，也像這樣。思之又思，任憑你一切皆空，生死皆空，又怎能奈何閻羅大王呢？閻羅大王可不是空的啊！
七、隨緣墮落者
指古人說：『隨緣消舊業，任運著衣吃飯。但順天真，萬行自圓。舉足下足，誰非凈業？何用種種作為？』回答先德的提問說：『即心是佛，何假修行？』回答說：『正因為是佛，所以才要修行。』如同鐵中無金，即使經過鍛鍊，也不能成為金。賢首國師說：『現在佛的三身、十波羅蜜乃至菩薩利他等行為，都依自法（自心中的法）融會貫通而行。』由於眾生心中有真如體、大相、大用，今日修行引出法報身等。由於眾生心中有真如法性，本來沒有慳貪，今日修行順應法性，沒有慳貪，引出檀波羅蜜等。《涅槃經》中，佛告訴師子吼菩薩：『一切眾生都有念心、慧心、發心、勤精進心、信心、定心等法，雖然唸唸生滅，仍然相似相續不斷，所以叫做修道。』乃至如同燈，雖然唸唸生滅，卻有光明，能破除黑暗。如同眾生吃飯，雖然唸唸生滅，也能使飢餓的人得到飽足。譬如上等藥物，雖然唸唸生滅，也能治癒疾病。日月光明，雖然唸唸生滅，也能增長草木樹林。《寶積經》中說：『如果沒有正確的修行，貓兔等也應該成佛。』牛頭融大師說：『如果說修行產生，那就是造作而非真實；如果說本來就有，那麼萬行就成了虛設。』《長者論》中說：『如果一切都一樣，那就沒有用心修道了（好像說不必用心修道，但哪裡有這樣的道理呢？）。』應當鞭策自己修行，以至於無修的慈悲境界。
【English Translation】 English version The Mahaprajnaparamita-sastra says, for example, a country person who does not know salt sees people putting salt in various meats and vegetables to eat, and asks the reason. People reply, 'This salt can make all kinds of food taste delicious.' The person then thinks, 'This salt can make all kinds of food taste delicious, it must be even more delicious to eat it by itself.' So he grabs a handful of salt and stuffs it into his mouth, and it is so salty and bitter that it hurts his mouth. He then questions the others, 'Why did you say that salt can make food taste delicious?' The others say, 'You are a foolish person! This should be measured and mixed in the right amount to make it delicious. How can you eat it purely like that?' A person without wisdom who hears of the gate of emptiness and liberation cuts off all roots of goodness, just like this. Think and think again, no matter how much you think everything is empty, birth and death are empty, what can you do about Yama (the King of the Underworld)? Yama is not empty!
- Those who fall into following conditions
Refers to the ancients saying: 'Follow conditions to eliminate old karma, let nature take its course in wearing clothes and eating. Just follow the true nature, and all practices will be complete. Every step you take, who is not creating pure karma? Why bother with all kinds of actions?' Answering the question of a former sage: 'The mind itself is the Buddha, why bother with cultivation?' The answer is: 'Precisely because it is the Buddha, that's why cultivation is needed.' It's like iron without gold, even if it is tempered, it cannot become gold. National Teacher Xianshou said: 'Now the three bodies of the Buddha, the ten Paramitas (perfections) and even the Bodhisattva's (enlightenment being) actions of benefiting others, are all based on the self-dharma (the dharma in one's own mind) and carried out through fusion.' Because there is Tathata (suchness) in the minds of sentient beings, great form, great function, today's practice brings out the Dharmakaya (dharma body), Sambhogakaya (enjoyment body) etc. Because there is Tathata (suchness) nature in the minds of sentient beings, originally there is no stinginess, today's practice follows the dharma nature, without stinginess, bringing out Dana Paramita (perfection of generosity) etc. In the Nirvana Sutra, the Buddha told Simhanada Bodhisattva (lion's roar): 'All sentient beings have thoughts, wisdom, aspiration, diligent effort, faith, concentration, and other dharmas. Although thoughts arise and cease moment by moment, they are still similar and continue uninterrupted, so it is called cultivation.' Even like a lamp, although it arises and ceases moment by moment, it has light and can dispel darkness. Like sentient beings eating, although it arises and ceases moment by moment, it can also satisfy the hungry. Like superior medicine, although it arises and ceases moment by moment, it can also cure diseases. The light of the sun and moon, although it arises and ceases moment by moment, can also grow grass, trees, and forests. In the Ratnakuta Sutra, it says: 'If there is no correct practice, cats and rabbits should also become Buddhas.' Master Niutou Rong said: 'If you say that practice produces, then it is artificial and not real; if you say it is originally there, then all practices are in vain.' The Vimalakirti Sutra says: 'If everything is the same, then there is no mind to cultivate the Dao (the path) (as if saying there is no need to cultivate the Dao with the mind, but how can there be such a reason?).' One should urge oneself to cultivate, to the point of uncultivated compassion.
愍三藏錄曰若言世尊說諸有為定如空華如何來諸弟子勤修六度萬行妙因當證菩提涅槃之果豈有智者贊乾闥婆城堅實高妙復勸諸人以兔角為梯而可登陟乎由此理故雖有漏修習是實是正如達摩對梁武之言為彼貪著有為因病發藥何得以一期之語廢佛道業且諸經中所謂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復執言無作者將須槁心枯體如鑄金像等邪抑猶酬酢應對如常人邪若酬酢應對者應非無作若言不乖無作者觀佛禮念本自天真豈應獨乖二義不成即大妄語是故當知隨緣任運(稱性而行名隨緣任運)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
謂自性凈土即俗恒真七寶瓦礫一道平等但凈自心何須分別答汝言心凈土凈不須分別者引汝入廁室中能久住不入死屍場穢氣熏灼不掩鼻不與疥癩膿血之人能同應器及床褥不若不能者此相即是厭五濁相若㞐住尚須凈室同遊尚宜凈侶者此相即是忻凈土相忻厭熾然何謂平等縱汝難忍能忍如上所說種種濁穢不求遠離則諸𧏙螂鴉犬亦能親近此種種物豈皆得道脫汝凈穢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
【現代漢語翻譯】 現代漢語譯本： 愍三藏（Minzang，人名，三藏法師）的記錄說，如果說世尊（Shizun，對釋迦牟尼佛的尊稱）所說的諸有為法（zhuyouweifa，指由因緣和合而生的事物）就像空中的花朵一樣虛幻，那麼他的弟子們又如何能勤奮地修習六度（liudu，佈施、持戒、忍辱、精進、禪定、智慧）和萬行（wanxing，各種修行）這些微妙的因，從而證得菩提（puti，覺悟）和涅槃（niepan，寂滅）的果呢？難道有智慧的人會讚美乾闥婆城（gantapocheng，海市蜃樓）的堅固高妙，又勸說人們用兔子的角做梯子去攀登嗎？ 由於這個道理，即使是有漏的修習（youlou de xiux習，指帶有煩惱的修行）也是真實可靠的。正如達摩（Damo，菩提達摩，禪宗初祖）對梁武帝（Liangwudi，南朝梁武帝）所說的話，是爲了他貪著有為法的病而開出的藥方。怎麼能因為一時的話就廢棄佛道的修行呢？而且，各種經典中所說的『不住相佈施』（buzhuxiang bushi，不執著于外相的佈施）等，是指『有』而不執著于『有』。因為『有』而不執著，所以做了也像沒做一樣。現在卻以『本無』為『不住』，就像貧民窟里的乞丐對人說『我不以富貴驕人』一樣，豈不是說夢話嗎？ 又有人執著于『無作』（wuzuo，不造作）的說法，難道需要像枯槁的心和乾枯的身體，像鑄造的金像一樣嗎？還是像平常人一樣應對酬酢呢？如果像平常人一樣應對酬酢，就應該不是『無作』。如果說不違背『無作』，那麼觀佛禮念（guanfo linian，觀想佛像和禮拜）本來就是天真自然的，難道應該唯獨違背這兩種意義，以至於成為大妄語嗎？所以應當知道，隨緣任運（suiyuan renyun，順應因緣，自然而然），（順應本性而行叫做隨緣任運），不是『無作』。如果『無作』就是隨緣，那麼蚯蚓翻土、青蛙在泥里，也是隨緣，為什麼不能成佛呢？這是錯認了祖師的機鋒，把瓦礫當成玉。這和市井小民所崇尚的無為教（wuweijiao，道家思想）有什麼區別呢？ 八、墮入唯心論的人 說自性清凈的佛土（zixing qingjing de fotu，指眾生本具的清凈佛性）就是世俗的恒常真理，七寶（qibao，佛教中的七種珍寶）和瓦礫都是一樣的平等，只要清凈自己的心，何須分別呢？回答你說，心凈則土凈，不需要分別，那麼請你進入廁所中，能長久地待下去嗎？進入死屍場，穢氣熏灼，能不掩住鼻子嗎？能和患有疥瘡、癩病、膿血的人同用器皿和床褥嗎？如果不能，這就是厭惡五濁惡世（wuzhuo惡shi，指充滿各種污濁的世界）的相。如果居住尚且需要清凈的房間，同遊尚且適宜清凈的同伴，這就是欣慕凈土（xinmu jingtu，欣慕清凈的佛國凈土）的相。欣慕和厭惡如此強烈，怎麼能說是平等呢？縱然你難以忍受也能忍受，像上面所說的各種污濁，不求遠離，那麼各種蒼蠅、螞蟻、烏鴉、狗也能親近這些東西，難道它們都能得道解脫嗎？即使你凈穢都遠離，依然在唯心論的意義上有所取捨，也是不相應的。所以應當知道，諸佛因為唯心的緣故，欣慕和厭惡才得以產生；因為唯心的緣故，才說名為平等；因為唯心
【English Translation】 English version: The record of the Tripiṭaka Master Min (Minzang, a person's name, a Tripiṭaka Master) says: If we say that the World Honored One (Shizun, a respectful title for Shakyamuni Buddha) said that all conditioned dharmas (zhuyouweifa, things that arise from the combination of causes and conditions) are like flowers in the sky, how can his disciples diligently cultivate the Six Perfections (liudu, generosity, morality, patience, diligence, meditation, wisdom) and the myriad practices (wanxing, various practices) as subtle causes to attain the fruit of Bodhi (puti, enlightenment) and Nirvana (niepan, extinction)? Would a wise person praise the solidity and sublimity of a Gandharva city (gantapocheng, a mirage) and then advise people to use rabbit horns as ladders to climb it? Because of this principle, even the practice with outflows (youlou de xiux習, practice with afflictions) is real and reliable. Just as Bodhidharma (Damo, Bodhidharma, the first patriarch of Zen) said to Emperor Wu of Liang (Liangwudi, Emperor Wu of the Southern Dynasty Liang), it was a prescription for his illness of attachment to conditioned dharmas. How can the practice of the Buddha's path be abandoned because of a temporary statement? Moreover, the 'non-attachment giving' (buzhuxiang bushi, giving without attachment to external appearances) mentioned in various scriptures refers to 'having' without being attached to 'having'. Because of 'having' without attachment, doing is like not doing. Now, taking 'non-being' as 'non-attachment' is like a beggar in a slum saying to people, 'I am not arrogant because of wealth and status.' Isn't that talking in a dream? Furthermore, some people are attached to the saying of 'non-action' (wuzuo, non-fabrication). Does it require a withered heart and a dry body, like a cast gold statue? Or is it like ordinary people responding and interacting? If it is like ordinary people responding and interacting, it should not be 'non-action'. If it is said that it does not violate 'non-action', then contemplating the Buddha and paying homage (guanfo linian, contemplating the Buddha's image and paying homage) is originally innocent and natural. Should it uniquely violate these two meanings, to the point of becoming a great lie? Therefore, it should be known that following conditions and allowing nature to take its course (suiyuan renyun, going with the flow of conditions, naturally), (acting in accordance with one's nature is called following conditions and allowing nature to take its course), is not 'non-action'. If 'non-action' is following conditions, then earthworms turning soil and frogs in the mud are also following conditions. Why can't they become Buddhas? This is mistaking the ancestral master's opportunity, taking gravel for jade. How is this different from the non-action teaching (wuweijiao, Taoist thought) advocated by common people in the marketplace? Eight, Those who fall into solipsism Saying that the self-nature pure land (zixing qingjing de fotu, referring to the inherent pure Buddha-nature of sentient beings) is the constant truth of the mundane, that the seven treasures (qibao, the seven treasures in Buddhism) and rubble are equally the same, that only purifying one's own mind is necessary, and that there is no need to distinguish. Answering you, if the mind is pure, then the land is pure, and there is no need to distinguish, then can you enter the toilet and stay there for a long time? Entering the corpse field, with its foul odor, can you not cover your nose? Can you share utensils and bedding with people suffering from scabies, leprosy, and pus? If not, then this is the aspect of disliking the five turbidities (wuzhuo惡shi, referring to a world full of various impurities). If living still requires a clean room, and traveling still requires clean companions, then this is the aspect of admiring the pure land (xinmu jingtu, admiring the pure Buddha-land). With admiration and aversion so intense, how can it be said to be equal? Even if you can endure what is difficult to endure, like the various impurities mentioned above, without seeking to avoid them, then various flies, ants, crows, and dogs can also approach these things. Can they all attain the path and be liberated? Even if you are far away from both purity and impurity, you are still making choices in the meaning of solipsism, which is also not appropriate. Therefore, it should be known that the Buddhas, because of solipsism, give rise to admiration and aversion; because of solipsism, they are said to be equal; because of solipsism
心故莊嚴佛土若不唯心豈能隨念若非平等凡夫無分穢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惟心疑義斯遣。
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言不求作佛者捨身之後將灰斷永滅邪抑尚受後有邪若受後有者為生凈土邪為生三界邪若居三界即不如凈土若凈土者即同往生又先德曰夫善知識者雖明見佛性與佛同等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此頓悟漸修既合佛乘不違圓旨如頓悟頓修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煩惱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我已悟了煩惱性空若起心修卻為顛倒然則煩惱性雖空能令受業業果無性亦作苦因苦痛雖虛祗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汾陽無業禪師云如今天下解禪解道如河沙數說佛說心有百千萬億纖塵不盡未免輪迴絲念不忘盡從淪墜如斯之類尚不能自識業果妄言自利利他自謂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一個五戒十善凡夫觀其發言嫌他二乘十地菩
【現代漢語翻譯】 現代漢語譯本 如果不是唯心所現，心念如何能夠莊嚴佛土？如果不是平等對待一切眾生，凡夫俗子又怎麼能有機會往生凈土？既然連污穢的世間都不捨棄，又為何要捨棄清凈的佛土？捨棄與否，都是由心所取捨，這又有什麼矛盾呢？這一切都是因為不瞭解佛的真正旨意，才會產生這樣的錯誤執著。只要認識到一切唯心所現，這些疑惑自然就會消除。
九、頓悟墮落者
現在的禪宗修行人，都說要『一超直入』，不落入任何功勛之中，甚至不求成佛，更何況是往生凈土。對此，我的回答是：不求成佛的人，捨棄肉身之後，是歸於灰飛煙滅，永遠消失呢？還是會繼續承受後世的果報呢？如果承受後世的果報，那麼是往生凈土呢？還是在三界中輪迴呢？如果仍然在三界中，那就比不上往生凈土。如果往生凈土，那就等同於求往生。而且，前代的賢德之人也說過：『善知識雖然明見佛性，與佛平等無二，但如果論及功德，還比不上諸位聖賢，必須從今天開始，一步一個腳印地積累功德。』又說：『沒有開悟的修行，不是真正的修行。』只有頓悟之後再漸修，才符合佛陀的教誨，不違背圓滿的宗旨。如同頓悟之後再頓修，也是因為多生累劫的漸修，今生才得以頓悟成熟，這其中的道理，修行人自己可以體會驗證。如果所說的話與所做的事一致，所做的事與所說的話相符，心量能夠窮盡法界的邊際，心境能夠與虛空融為一體，不被八風所動搖，身受、心受、法受都寂然不動，種子和現行都同時消滅，六根和隨之而來的六塵也都徹底斷絕，就像沒有疾病的人，不應該服用藥物一樣。如果現行的煩惱還沒有斷除，煩惱的習氣又很濃厚，看到什麼都容易產生情執，接觸到外物就容易產生滯礙，即使明白了無生的道理，但力量還不夠強大，不能執著地說『我已經開悟了，煩惱的本性是空性的』。如果生起修行的念頭，反而會成為顛倒。既然如此，煩惱的本性雖然是空性的，但卻能讓人承受業報，業報的果實雖然沒有自性，卻會成為痛苦的原因，痛苦雖然是虛幻的，但卻難以忍受，就像得了重病一樣，即使知道病也是空性的，還是要尋求醫生，遍服各種藥物。祖師說：『將虛空的心，與虛空的道理相合，也沒有虛空的限量，才能得到不相酬報的果報。』汾陽無業禪師說：『如今世上，理解禪、理解道的人，多如恒河沙數，說佛、說心的人，也有百千萬億，如果細微的塵埃沒有清除乾淨，仍然免不了輪迴，如果一絲念頭沒有忘記，最終還是會墮落。』像這樣的人，尚且不能認識到自己的業果，卻妄談自利利他，自以為是上等根器，並且輕視前代的賢德之人，只說『觸目所及無非佛事，舉手投足都是道場』，但仔細觀察他們所修習的，還不如一個遵守五戒十善的凡夫，觀察他們的言論，卻又嫌棄二乘和十地菩薩。
【English Translation】 English version If the Buddha land is not a manifestation of mind, how could it be adorned by thought alone? If there were no equality, how could ordinary beings have a share in the Pure Land? If one does not relinquish the defiled, why would one relinquish the pure? Relinquishing or not is determined by the mind's choice; what contradiction is there? All this arises from not understanding the Buddha's true intention, leading to such false attachments. Once one recognizes that everything is a manifestation of mind, these doubts will naturally be dispelled.
- Those Who Fall After Sudden Enlightenment
Present-day Chan practitioners all claim to 'transcend directly,' not falling into meritorious deeds, not even seeking to become a Buddha, let alone seeking rebirth in the Pure Land. To this, I reply: Those who do not seek to become a Buddha, after abandoning the body, will they return to ashes and vanish forever, or will they continue to receive future consequences? If they receive future consequences, will they be reborn in the Pure Land, or will they be reborn in the Three Realms? If they remain in the Three Realms, that is not as good as the Pure Land. If they are reborn in the Pure Land, that is the same as seeking rebirth. Moreover, former virtuous ones have said: 'Although a good teacher clearly sees the Buddha-nature and is equal to the Buddha, if one speaks of merit, it is not yet equal to the saints; one must begin today, step by step, to accumulate merit.' It is also said: 'Cultivation without enlightenment is not true cultivation.' Only sudden enlightenment followed by gradual cultivation is in accordance with the Buddha's teachings and does not contradict the perfect principle. Just as sudden enlightenment followed by sudden cultivation is also due to gradual cultivation over many lifetimes, which matures into sudden enlightenment in this life. This principle can be verified by the practitioner themselves. If what is said is consistent with what is done, and what is done is consistent with what is said, if the mind can exhaust the boundaries of the Dharma realm, and the mind can merge with emptiness, unmoved by the eight winds, with the three sensations (body, mind, and dharma) all still, with seeds and manifestations both extinguished, and with the six roots and their corresponding six objects completely severed, it is like a person without illness who should not take medicine. If the present afflictions have not been cut off, and the habits of affliction are still strong, easily giving rise to emotions when seeing things, and becoming attached to objects when touching them, even if one understands the meaning of non-birth, the power is not yet sufficient, and one cannot stubbornly say, 'I have already awakened, and the nature of affliction is empty.' If one gives rise to the thought of cultivation, it will instead become inverted. Since this is the case, although the nature of affliction is empty, it can cause one to receive karmic retribution, and although the fruit of karma has no self-nature, it will become a cause of suffering, and although suffering is illusory, it is difficult to endure, just like having a serious illness, even if one knows that the illness is also empty, one still seeks a doctor and takes various medicines. The patriarch said: 'To unite the mind of emptiness with the principle of emptiness, without the limitation of emptiness, one can obtain a reward that is not reciprocated.' Chan Master Wuye of Fenyang said: 'Today in the world, those who understand Chan and understand the Way are as numerous as the sands of the Ganges River, and those who speak of the Buddha and speak of the mind number in the hundreds of millions, but if subtle dust is not completely cleared away, one will still be unable to avoid reincarnation, and if a single thought is not forgotten, one will ultimately fall.' People like this cannot even recognize their own karmic consequences, yet they falsely speak of benefiting themselves and others, considering themselves to be of superior capacity, and belittling former virtuous ones, only saying, 'Everything that meets the eye is nothing but Buddha-work, and every step is a sacred place,' but upon closer examination, what they practice is not as good as an ordinary person who observes the five precepts and ten virtues, and upon observing their words, they despise the Two Vehicles and the Ten Bhumis.
薩且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一毫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裡托質鑊湯爐炭里燒煮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義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然此雖由自己根力亦假方便於常時些小境界轉得行打得徹踐履將去養得純熟到緣謝之時自然無性畏是故古德坐脫立亡行化倒蛻能得勇健皆是平昔淘汰得凈香林四十年得成一片涌泉四十年尚有走作石霜勸人休去歇去古廟香爐去永嘉云體即無生了本無速蓋兢兢業業念茲在茲方得無礙自在既捨生之後得意生身隨自意趣后報悉以理遣不由業牽所謂透脫生死者邪當知諸大師密密履踐祗是圖個生死好處路雖不同期於終凈一也往有狂僧自負見地余問之曰汝信得出家不信得身在長安不僧愕然曰惡得不信余曰汝夢中或夢未出家時見父母兄弟時或為稚子嬉戲時是時知身在客不僧曰不知余曰論汝信得出家及與行腳可是極明極徹汝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何況生死長夜靠汝些子見地焉能保其不顛倒也時僧悚然。
十圓寔墮者
謂華藏世界一剎一塵具含無量國土本無凈穢焉有往來故長者言西方
【現代漢語翻譯】 現代漢語譯本 薩且（梵文：Satya，真實）如醍醐（梵文：Dadhi，牛奶精華）般至上的美味，被世人所珍視，但遇到這樣的人，卻反而變成了毒藥。 假使才華堪比馬鳴（Ashvaghosha，佛教詩人）菩薩，智慧等同龍樹（Nagarjuna，中觀學派創始人）菩薩，也只是一生兩生，不會失去人身。 臨命終時，如果有一絲聖凡的情執，哪怕最細微的思念沒有忘卻，就會隨著念頭受生。 輕重五陰（Skandha，構成個體存在的五種要素：色、受、想、行、識）會讓你在驢胎馬腹裡投胎，在鑊湯爐炭里燒煮。 從前記持的憶想見解，一時全部失去，依舊再次變成螻蟻，從頭又做蚊虻。 雖然是義因而招致惡果。 圓悟（Yuanwu，禪宗大師）和尚說：『生死之際，處理得好不容易。 唯有大徹大悟、超凡證道的修行者，一刀截斷，才能沒有困難。』 然而，這雖然依靠自己的根基和力量，也需要藉助方便法門，在平時對細小的境界進行轉化，徹底打通，並將其踐行，培養得純熟。 到因緣消謝之時，自然不會有畏懼。 因此，古代高僧大德能夠坐脫立亡，行化倒蛻，能夠如此勇健，都是因為平時淘汰得乾淨。 香林（Xianglin，禪宗寺院）四十年才成就一片，涌泉（Yongquan，地名）四十年尚且還有走作。 石霜（Shishuang，禪宗大師）勸人休去歇去，古廟香爐去。 永嘉（Yongjia，禪宗大師）說：『體即無生，了本無速。』 蓋因兢兢業業，念茲在茲，才能得到無礙自在。 既然捨棄了此生，就能得意生身，隨心所欲。 后報全部以理遣除，不由業力牽引。 這就是所謂的透脫生死。 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，目標卻在於最終的清凈。 往昔有個狂妄的僧人，自負見地。 我問他：『你信得出家，信得身在長安嗎？』 僧人愕然說：『怎麼會不信？』 我說：『你夢中或者夢見未出家時，見到父母兄弟時，或者變為稚子嬉戲時，那時知道身在客地嗎？』 僧人說：『不知道。』 我說：『論你信得出家以及行腳，可是極其明白透徹。 你見道明白，當不過如此。 然而，才到枕上，就返僧為俗，易客為家，自己都不知道，何況生死長夜，靠你些許見地，怎能保證不顛倒呢？』 當時僧人悚然。 十圓寔墮者 謂華藏世界（Hua-yan World，華嚴世界）一剎一塵具含無量國土，本無凈穢，焉有往來？故長者言西方。
【English Translation】 English version Satya (Truth), like the supreme flavor of Dadhi (clarified butter), is cherished by the world, but encountering such people, it turns into poison. Even if one's talent rivals Ashvaghosha (Buddhist poet) and one's wisdom equals Nagarjuna (founder of the Madhyamaka school), it's only a matter of one or two lifetimes before losing the human form. At the moment of death, if there's even a trace of attachment to the sacred or the mundane, if even the slightest thought is not forgotten, one will be reborn according to that thought. The heavy or light Skandhas (the five aggregates that constitute individual existence: form, feeling, perception, volition, and consciousness) will lead you to be reborn in the womb of a donkey or a horse, to be boiled in cauldrons or burned in furnaces. All the memories and understandings from the past will be lost in an instant, and you will once again become an ant, starting over as a mosquito. Although it's a righteous cause, it leads to evil consequences. Yuanwu (Zen master) said: 'The moment of life and death is not easy to handle well. Only those who have achieved great enlightenment and transcended the mundane can cut it off with one stroke, and there will be no difficulty.' However, although this relies on one's own foundation and strength, it also requires the aid of expedient means, transforming the subtle realms in ordinary times, thoroughly penetrating them, and practicing them until they are fully cultivated. When the conditions for karma cease, there will naturally be no fear. Therefore, ancient virtuous monks were able to sit and die standing, to transform and shed their bodies, and to be so courageous because they had thoroughly eliminated impurities in ordinary times. Xianglin (Zen monastery) took forty years to achieve a single piece, and Yongquan (place name) still had running around even after forty years. Shishuang (Zen master) advised people to rest and stop, to leave the ancient temple and incense burner. Yongjia (Zen master) said: 'The essence is unborn, and there is no speed in understanding the original nature.' Because of being diligent and mindful, constantly present, one can attain unobstructed freedom. Since one has abandoned this life, one can attain a body of satisfaction and go wherever one pleases. All future rewards are eliminated by reason, not driven by karma. This is what is called transcending birth and death. It should be known that all the great masters secretly practice, just to seek the benefits of life and death. Although the paths are different, the goal is ultimate purity. There was once a mad monk who boasted of his understanding. I asked him: 'Do you believe in leaving home, do you believe you are in Chang'an?' The monk was stunned and said: 'How could I not believe?' I said: 'In your dreams, do you dream of when you had not left home, of seeing your parents and siblings, or of playing as a child? At that time, did you know you were a guest?' The monk said: 'I didn't know.' I said: 'Regarding your belief in leaving home and traveling, you are extremely clear and thorough. Your understanding of the Way is probably no more than this. However, as soon as you lie down on your pillow, you revert from monk to layman, from guest to home, and you don't even know it yourself. How can you rely on your little understanding to ensure that you don't become confused in the long night of birth and death?' At that moment, the monk was frightened. The Ten Round and True Fallacies It is said that each mote of dust in the Hua-yan World (a cosmos described in the Avatamsaka Sutra) contains countless lands, originally without purity or defilement, so how can there be coming and going? Therefore, the elder said, 'The West.'
凈土是權非實以情存取捨非法界如如之體故答若約真論則華藏世界亦是權立何獨西方如論中言理智無邊名之為普知隨根益(知隨人之根而受益也)稱之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菩薩是隨信心中理智現前是文殊菩薩等亦權也又如此方聖賢尼父顏淵等論中皆云此是表法本無是人是一切賢聖皆權也今試定量文殊普賢及與此方賢聖權邪實邪若言權則現有其人及諸遺言往行若言實則是長者誑凡滅聖犯大妄語於此辯得西方亦入剎塵剎塵亦含西方豈有權實又若論中雲蓮華藏體是法身隨行無依住智體之所報得宮殿總大悲含育之所報得樓閣即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住居而不見猶如靈神及諸鬼趣與人同處人不能見若爾則所謂華藏世界者與汝所見之剎塵同邪異邪若云同者目連鹙子視聽尚隔若云異者何名一真又如僧靈干志奉華嚴作華嚴觀及彌勒天宮觀至於疾甚目睛上視若有所見童真問之答曰向見童子引至兜率天宮而天樂非久終墮輪迴蓮花藏是所圖也言終氣絕須臾復甦真問何所見干曰見夫水遍滿花如車輪而坐其上所愿足矣言終而逝故
【現代漢語翻譯】 現代漢語譯本：凈土是方便之說，並非實有，是根據情執而有所取捨，不符合法界如如不動的本體。所以回答說，如果從真如的角度來說，華藏世界也是方便設立的，為何單單說西方凈土是這樣呢？如經論中所說，『理智無邊』，稱之為『普』，瞭解眾生根器而使之受益，稱之為『賢』，所以普賢菩薩也是方便示現。文殊師利菩薩是自心善於簡擇的妙慧，覺首、目首等菩薩是隨著信心中理智的顯現，所以文殊菩薩等也是方便示現。又如我們這個世界的聖賢，如尼父（孔子）、顏淵等，經論中都說這是表法的，本來沒有這個人，一切賢聖都是方便示現。現在試著確定一下，文殊、普賢以及我們這個世界的賢聖，是方便示現還是真實存在呢？如果說是方便示現，那麼現在有這些人以及他們的遺言和往昔的行跡；如果說是真實存在，那就是長者欺騙凡夫，泯滅聖人，犯下大妄語。如果能在此處辯論清楚，那麼西方凈土也融入剎塵，剎塵也包含西方凈土，哪裡還有方便和真實的分別呢？又如果經論中說，蓮華藏世界的本體是法身，隨著修行而沒有依靠地安住，是智慧本體所報得的宮殿，總體的慈悲心含育所報得的樓閣，就是智慧觀照根機，順應慈悲救濟萬物所報得的。那裡的土地是金剛般平等自性的法身所報得的，摩尼寶珠的莊嚴是法身戒體隨著修行所報得的，金剛輪圍山是大悲戒防護的業力所報得的，各種花朵的莊嚴是萬行利益眾生開敷所報得的，寶樹建立修行利益眾生覆蔭含識所報得的。只是業力不相應的眾生，即使同住在一起也看不見，就像靈神和各種鬼趣與人同處，人卻不能看見。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？如果說是相同的，那麼目連、舍利弗的視聽尚且有隔閡；如果說是不同的，又怎麼能稱為『一真』呢？又如僧人靈干，一心奉持《華嚴經》，修習華嚴觀，以及彌勒天宮觀，到了病重的時候，眼睛向上看，好像看到了什麼。童真問他，他回答說：『剛才看見童子引導我到兜率天宮，但是天上的快樂不會長久，最終還是要墮入輪迴，蓮花藏世界才是我所追求的。』說完就斷氣了，過了一會兒又甦醒過來，童真問他看到了什麼，靈干說：『看見水遍滿大地，蓮花像車輪一樣大，我坐在上面，所希望的都滿足了。』說完就去世了。
【English Translation】 English version: Pure Land is a provisional teaching, not ultimately real. It is based on emotional attachments and selective preferences, which do not align with the immutable nature of Dharmadhatu (the realm of reality). Therefore, the answer is that from the perspective of true reality, the Avatamsaka World (Hua-tsang shijie) is also provisionally established. Why single out the Western Pure Land as such? As stated in the scriptures, 'Boundless in reason and wisdom' is called 'Pu' (universal), understanding beings' capacities and benefiting them is called 'Hsien' (virtuous). Therefore, Samantabhadra Bodhisattva (Puxian Pusa) is also a provisional manifestation. Manjusri Bodhisattva (Wenshu Shili) is the mind's skillful discernment and wondrous wisdom. Bodhisattvas like Jue Shou (Awakening Leader) and Mu Shou (Eye Leader) are the manifestation of reason and wisdom arising from faith. Therefore, Manjusri Bodhisattva and others are also provisional manifestations. Furthermore, sages and worthies in this world, such as Confucius (Nifu) and Yan Yuan, are all said in the scriptures to be symbolic representations; there was no such person originally. All sages and worthies are provisional manifestations. Now, let's try to determine whether Manjusri, Samantabhadra, and the sages and worthies of this world are provisional or real. If they are said to be provisional, then there are these people, their words, and their past actions. If they are said to be real, then the elder is deceiving ordinary people, obliterating sages, and committing a great falsehood. If this can be debated clearly, then the Western Pure Land also merges into the dust motes, and the dust motes also contain the Western Pure Land. Where is there a distinction between provisional and real? Moreover, if the scriptures say that the essence of the Lotus Treasury World (Lian Hua Zang Shijie) is the Dharmakaya (Dharma Body), abiding without reliance according to practice, the palaces are the reward of the wisdom essence, and the pavilions are the reward of the overall compassionate nurturing, which is the wisdom illuminating the faculties, according to compassion, to save all things. The land there is the reward of the diamond-like, equal, self-nature Dharmakaya. The adornments of Mani jewels are the reward of the Dharmakaya's precepts following practice. The Vajra Wheel Mountain (Jingang Lun Weishan) is the reward of the karma of great compassion and precept protection. The adornments of various flowers are the reward of the myriad practices benefiting beings and blossoming. The precious trees are the reward of establishing practice, benefiting beings, and covering sentient beings. Only those whose karma is not in accordance with it cannot see it even if they live together, just as spirits and various ghosts live in the same place as humans, but humans cannot see them. If so, is the so-called Avatamsaka World the same as or different from the dust motes you see? If they are said to be the same, then even Maudgalyayana (Muglian) and Sariputra (Sheli Fu) have separation in their seeing and hearing. If they are said to be different, then how can it be called 'One True'? Furthermore, like the monk Linggan, who wholeheartedly upheld the Avatamsaka Sutra (Hua Yan Jing), practiced the Avatamsaka contemplation, and the contemplation of Maitreya's (Mile) Tushita Heaven (Doushuai Tiangong), when he became seriously ill, his eyes looked upward as if he saw something. A young novice asked him, and he replied, 'I just saw a boy leading me to Tushita Heaven, but the happiness of heaven will not last long, and eventually I will fall into reincarnation. The Lotus Treasury World is what I seek.' After saying this, he died, and after a while, he revived. The young novice asked him what he saw. Linggan said, 'I saw water covering the earth, and lotuses as big as wheels, and I was sitting on them, and all my wishes were fulfilled.' After saying this, he passed away.
清涼國師云觀行則天童迎而大水瀰漫此與西方往生為同爲別是故當知漏卮勺海螢火焚山徒益疲勞諸有智者不應如是分別。
(謂娑婆在華藏十三層者乃凡人之報土非佛之凈土也長者所論之華藏與靈干所生之華藏皆是佛之報土凡人所同住而不見者也)。
西方合論卷之八 卍新續藏第 61 冊 No. 1165 西方合論標註
西方合論卷之九
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凈除非穢滅悟者常須覺觀迷人勤加折伏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祗之果十念攝億萬之程豈是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
行者欲生實凈土當真實參究如法了悟何故悟是迷涂導師如人入暗當燃燈炬悟是凈國圖引如人行遠當識郵程悟是諸行領首如人沖堅當隨將帥一者悟能了知即穢恒凈不捨凈故二者聞凈佛國土不可思議不怯弱故三者知畢竟空中因果不失止一切惡法不更作故四者知彼土不去不來此亦不去不來故五者悟佛身量遍滿虛空眾生身量亦遍滿虛空如地獄業力一人亦
【現代漢語翻譯】 現代漢語譯本：清涼國師（指澄觀，唐代高僧）說，如果觀行就像天童（指天童山景德寺）那樣，迎接時卻大水瀰漫，這與往生西方極樂世界是相同還是不同呢？因此應當知道，用漏水的瓢去舀海，用螢火蟲去焚燒山林，只會徒增疲勞。所有有智慧的人，不應該這樣分別（執著于表象）。
（所說的娑婆世界在華藏世界的十三層，是凡人的報土，不是佛的凈土。長者（指維摩詰）所說的華藏世界與靈干所生的華藏世界，都是佛的報土，是凡人共同居住但看不見的地方）。
《西方合論》卷八 《卍新續藏》第61冊 No. 1165 《西方合論標註》
《西方合論》卷九
第九 修持門
積聚了無數劫的情感塵埃，多生沉溺於愛慾之海，就像蝕劍上的苔蘚，吞噬珍珠的泥土銹跡。沒有磨礪就不能去除，去除污垢才能顯現光明。想要得到心的清凈，除非滅除污穢。覺悟的人常常需要覺察觀照，迷惑的人要勤加折伏。如果被愛慾的鎖鏈和貪婪的枷鎖束縛，也應當痛惜年華歲月。孔子說：『困頓卻不學習，百姓就是下等。』現在想要一生超越僧祇（無數）劫的果位，用十念法門攝取億萬的功德，難道是粗淺的見解和浮躁的思緒，以及結滿塵垢的口所能超越的嗎？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
修行人想要往生真實的凈土，應當真實地參究，如法地了悟。為什麼呢？覺悟是迷途的導師，就像人在黑暗中應當點燃燈火。覺悟是凈土的地圖和嚮導，就像人要遠行應當認識驛站的路線。覺悟是各種修行的領頭，就像人要攻堅應當跟隨將帥。一者，覺悟能夠了知即使在污穢中也恒常清凈，不捨棄清凈的緣故。二者，聽聞凈佛國土不可思議，不怯懦退縮的緣故。三者，知道畢竟空性中因果不虛，止息一切惡法不再造作的緣故。四者，知道彼土不去不來，此土也不去不來的緣故。五者，覺悟佛的身量遍滿虛空，眾生的身量也遍滿虛空，就像地獄的業力，一個人也...
【English Translation】 English version: National Teacher Qingliang (referring to Chengguan, a prominent monk of the Tang Dynasty) said, if the practice of contemplation is like that of Tiantong (referring to Jingde Temple on Mount Tiantong), where a great flood occurs upon welcoming, is this the same as or different from being reborn in the Western Pure Land of Ultimate Bliss? Therefore, it should be known that using a leaky dipper to scoop the sea, or using fireflies to burn down a mountain, only increases fatigue in vain. All wise individuals should not make such distinctions (clinging to appearances).
(The so-called Saha world being on the thirteenth layer of the Avatamsaka world is the reward land of ordinary people, not the pure land of the Buddha. The Avatamsaka world spoken of by the elder (referring to Vimalakirti) and the Avatamsaka world born from Linggan are both reward lands of the Buddha, places where ordinary people co-exist but cannot see).
The Collected Treatises on the Western Pure Land, Volume 8 Supplement to the Buddhist Canon, Volume 61, No. 1165, Annotated Collected Treatises on the Western Pure Land
The Collected Treatises on the Western Pure Land, Volume 9
Ninth Gate of Cultivation
Accumulated emotional dust over countless kalpas, and many lives drowning in the sea of love, are like moss on an eroded sword, or mud rust on a swallowed pearl. Without polishing, they cannot be removed; only by removing the dirt can brightness be revealed. If you want to attain purity of mind, you must eradicate defilements. Those who are enlightened must constantly be aware and contemplate, while those who are deluded must diligently subdue their minds. 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 the lowest of the people.' Now, wanting to transcend the fruit of asamkhya (countless) kalpas in one lifetime, and to encompass the journey of hundreds of millions through ten recitations, how can this be surpassed by shallow views and fleeting thoughts, or by a mouth filled with defilements? Failing to endure for a moment only accumulates suffering for many lives. Cultivating according to the Dharma avoids 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 Abode, 9. Gate of Pure Companions, 10. Gate of Indeterminate Purity.
- The Purely Enlightened
A practitioner who wishes to be reborn in a truly pure land should genuinely investigate and realize enlightenment in accordance with the Dharma. Why? Enlightenment is the guide for the lost, just as one should light a lamp in the darkness. Enlightenment is the map and guide to the Pure Land, just as one should know the route of post stations when traveling far. Enlightenment is the leader of all practices, just as one should follow the general when attacking a stronghold. First, enlightenment enables one to know that even in defilement, there is constant purity, and one does not abandon purity. Second, hearing that the Buddha-land is inconceivable, one is not timid or fearful. Third, knowing that cause and effect are not lost in ultimate emptiness, one ceases all evil deeds and does not commit them again. Fourth, knowing that that land does not go or come, and this land also does not go or come. Fifth, realizing that the Buddha's body pervades all of space, and the bodies of sentient beings also pervade all of space, just like the karmic force of hell, even one person...
滿多人亦滿故六者聞阿僧祗劫無量諸行如人說彈指頃事不驚怖故七者修十善三福不住人天故八者如覺后憶夢中事不作有無解故九者如眼見故鄉信不信不可得故十者知法無我順性利生直至成佛無疲厭故菩薩入此門已成就白法隨意得生是故觀經上品云深解義趣于第一義心不驚動疏云第一義者謂諸法實相言語道斷心行處滅又上品六念義雲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故西方如韋提希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一切經論中廣載不能具錄論中或有言生彼求悟者為中下人說至言悟自己佛不必求生此則為十地菩薩以上說若云悟第一義諸結使未斷者皆不求生則如龍樹永明等亦為捏目生花無事多事矣。
二凈信者
智度論曰若人心中有信清凈是人能入佛法若無信是人不能入譬如牛皮未柔不可屈折無信人亦如是又經中說信為手如人有手入寶山中自在能取若無手不能取信亦如是昔王仲同問無為子曰如何唸佛得無間斷無為子曰一信之後更不再疑即是不間斷也仲回欣躍而去未幾得生還來致謝是故若人修行未能頓悟當深植信根不驚不動一者信金口誠言決定當生故二者信自心廣大具有如是清凈功德故三者信因果如形影決定相隨故四者信此身形識及一切世界建立如陽𦦨空花無所有故五
【現代漢語翻譯】 現代漢語譯本： 滿多人亦滿故：第六，聽聞阿僧祗劫（無數個大劫）中無量的修行，如同講述彈指間的事情一樣，心中不會驚慌恐懼。第七，修習十善業和三種福業，不會停留在人天道中。第八，如同醒來后回憶夢中的事情，不會執著于有或無的分別。第九，如同親眼見到故鄉，對於故鄉的存在不會產生懷疑。第十，明白諸法無我，順應自性利益眾生，直至成就佛果都不會感到疲倦厭煩。菩薩進入這個法門后，就能成就清凈的功德，隨意往生。所以《觀經》上品往生中說，『深刻理解第一義諦的意義，內心不會驚動』。《觀經疏》中說，『第一義諦指的是諸法的真實相狀，言語無法表達，心識活動也無法到達的境界。』又上品六唸的意義中說，『安心不動就叫做念』。《觀經鈔》中說，『第一義理完全不被二邊所動搖，統稱爲念。』所以西方有如韋提希（王后名，釋迦牟尼佛在世時的印度拘薩羅國國王頻婆娑羅的夫人）、善財（《華嚴經》中的求道者）、龍樹（佛教中觀宗的創始人）等人，通過證悟而往生；此方有如遠公（慧遠，東晉時期僧人）、智者（智顗，隋代天臺宗的實際創始人）、永明（延壽，五代末至宋初的僧人）等人，通過證悟而往生。一切經論中廣泛記載，不能一一列舉。論中或者有說往生凈土是爲了求得開悟，這是為中下根器的人說的。至於說證悟自己本具的佛性，不必求生凈土，這是為十地菩薩以上的人說的。如果說證悟了第一義諦，但煩惱習氣還沒有斷除的人，都不需要求生凈土，那麼像龍樹、永明等人也就成了眼花繚亂，無事生非了。
二、凈信者
《智度論》中說，『如果人的心中有清凈的信心，這個人就能進入佛法；如果沒有信心，這個人就不能進入佛法。』譬如牛皮沒有經過鞣製，就不能彎曲摺疊，沒有信心的人也是這樣。』經中又說，『信心是手，如同人有手，進入寶山中就能自在地拿取寶物，如果沒有手就不能拿取，信心也是這樣。』過去王仲同問無為子說，『如何唸佛才能做到沒有間斷？』無為子說，『一旦生起信心之後，不再產生懷疑，這就是沒有間斷。』王仲同聽后欣喜雀躍地離開了，不久就往生了凈土，回來向無為子致謝。所以如果修行人還沒有能夠頓悟，就應當深深地植下信根，不驚不疑。第一，相信釋迦牟尼佛的金口誠言，決定能夠往生凈土。第二，相信自己的心廣大無邊，具有這樣的清凈功德。第三，相信因果報應如影隨形，決定會相互跟隨。第四，相信這個身體和意識，以及一切世界的建立，都如同陽焰和空花一樣，沒有真實的體性。第五，相信……
【English Translation】 English version: Also, because of the fullness of many people: Sixth, hearing about the countless practices throughout asamkhya kalpas (innumerable eons), one is not frightened or fearful, as if recounting events that happened in the snap of a finger. Seventh, cultivating the ten wholesome deeds and the three meritorious acts, one does not dwell in the realms of humans and devas. Eighth, like recalling events in a dream after waking up, one does not cling to the distinctions of existence or non-existence. Ninth, like seeing one's hometown with one's own eyes, one does not doubt its existence. Tenth, understanding that all dharmas are without self, one accords with one's nature to benefit sentient beings, and one does not feel weary or厭煩 until one attains Buddhahood. After entering this gate, Bodhisattvas accomplish pure dharmas and are reborn at will. Therefore, the 'Contemplation Sutra' in the chapter on the highest level of rebirth states, 'Deeply understanding the meaning of the First Principle, the mind is not disturbed.' The 'Commentary on the Contemplation Sutra' says, 'The First Principle refers to the true nature of all dharmas, which cannot be expressed in words and cannot be reached by the activities of the mind.' Also, the meaning of the six recollections in the highest level of rebirth states, 'The mind being still and unmoving is called recollection.' The 'Notes on the Contemplation Sutra' says, 'The First Principle is completely unmoved by the two extremes and is collectively called recollection.' Therefore, in the West, there are people like Vaidehi (Queen Vaidehi, wife of King Bimbisara of Kosala in India during the time of Shakyamuni Buddha), Sudhana (a seeker of enlightenment in the Avatamsaka Sutra), and Nagarjuna (founder of the Madhyamaka school of Buddhism), who were reborn through enlightenment; in this land, there are people like Master Huiyuan (a monk of the Eastern Jin Dynasty), Zhiyi (founder of the Tiantai school during the Sui Dynasty), and Yongming Yanshou (a monk from the end of the Five Dynasties to the beginning of the Song Dynasty), who were reborn through enlightenment. All sutras and treatises widely record this, and it cannot be fully listed. In the treatises, some say that being reborn in the Pure Land is to seek enlightenment, which is said for people of middle and lower capacity. As for saying that realizing one's own inherent Buddha-nature, there is no need to seek rebirth in the Pure Land, this is said for Bodhisattvas above the tenth bhumi (stage). If it is said that those who have realized the First Principle but have not severed their afflictions do not need to seek rebirth, then people like Nagarjuna and Yongming would also be creating illusions and making something out of nothing.
Two, Pure Faith:
The 'Mahaprajnaparamita Sastra' says, 'If a person has pure faith in their heart, that person can enter the Buddha-dharma; if there is no faith, that person cannot enter. It is like rawhide that has not been tanned, which cannot be bent or folded; a person without faith is also like that.' The sutras also say, 'Faith is like a hand; just as a person with a hand can freely take treasures in a mountain of jewels, but without a hand cannot take anything, faith is also like that.' In the past, Wang Zhongtong asked Master Wuwei, 'How can one recite the Buddha's name without interruption?' Master Wuwei said, 'Once faith arises, never doubting again, that is without interruption.' Wang Zhongtong left joyfully, and soon after was reborn in the Pure Land and returned to thank Master Wuwei. Therefore, if a practitioner has not yet been able to attain sudden enlightenment, they should deeply plant the roots of faith, without being startled or doubting. First, believe in the truthful words of Shakyamuni Buddha, that one will definitely be reborn in the Pure Land. Second, believe that one's own mind is vast and boundless, possessing such pure merits. Third, believe that cause and effect are like shadows, definitely following each other. Fourth, believe that this body and consciousness, and the establishment of all worlds, are like mirages and empty flowers, without any real substance. Fifth, believe that...
者信五濁惡世寒熱苦惱穢相熏炙不容一刻居住故六者信一切法唯心如憶梅舌酸故七者信念力不可思議如業力故八者信蓮胞不可思議如胞胎故九者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同一不思議故十者信此身決定當死故若人具有如是信根舉足下足無非唸佛故知信之一字通上中下但信有大小若無甚深信力如無羽之鳥決定不得飛故。
三凈觀者
眾生無始垢穢遍一切法如面入沙似金在礦修凈業者當加種種觀行磨鍊習氣為白法之垣壇作往生之津樑一凈觀謂觀佛相好如十六觀經所說故二不凈觀謂觀身心不凈器世界不凈生厭離故三無常觀謂觀一切法無定如一美色淫人觀之為樂妒婦觀之為苦觀行人觀之種種惡露異類觀之如土木故四和合觀謂觀是身是世界是見聞覺知如積木為屋積土為壘積雜彩為畫無實體故五對治觀謂觀自身何結最重當用何法對治如輕冷苦澀藥草飲食等於熱病中為藥于余病非藥輕辛甘熱藥草飲食等於冷病中為藥于余病非藥如是觀察對治故六慚悔觀謂觀一切眾生無量劫來興我互為父母兄弟姊妹男如遞相淫毒曾不覺知如梟獍殺父母牛羊鴿雀配其親屬彼不自知而人觀之慚愧譏笑諸佛菩薩見於我等交后如是是故當生大悔恨故七唸唸觀謂觀一切時中幾許憶念佛心幾許利生心幾許垢凈沉掉心故八平等
【現代漢語翻譯】 現代漢語譯本： 第六，相信五濁惡世（指充滿各種污濁和苦難的世界）的寒冷、炎熱、痛苦、污穢的景象燻烤，令人一刻都無法居住。所以第七，相信一切法唯心所現，就像回憶梅子會感到舌頭酸一樣。第八，相信念力的不可思議，就像業力一樣。第九，相信蓮胞（指蓮花花托）的不可思議，就像胞胎一樣。第十，相信佛的無量身、無量壽、無量光不可思議，就像螞蟻的身軀、蜉蝣的壽命、螢火蟲的光芒，都是同一種不可思議。第十一，相信此身必定會死亡。如果人具有這樣的信根，舉足下足無不是在念佛。由此可知，『信』之一字貫通上中下，只是信有大小之分。如果沒有甚深的信力，就像沒有翅膀的鳥，必定無法飛翔。
三凈觀：
眾生從無始以來就被垢穢遍佈一切法，就像麵粉掉入沙子，或者黃金埋在礦石中。修習凈業的人，應當加上種種觀行來磨練習氣，作為白法的圍墻和屏障，作為往生的津樑。第一凈觀，是觀想佛的相好，如《十六觀經》所說。第二不凈觀，是觀想身心不凈、器世界（指我們所居住的物質世界）不凈，從而產生厭離之心。第三無常觀，是觀想一切法沒有定性，就像一個美色，淫人觀之以為樂，妒婦觀之以為苦，觀行人觀之種種惡露，異類觀之如土木。第四和合觀，是觀想這個身體、這個世界、這個見聞覺知，就像用積木搭建房屋，用泥土堆砌堡壘，用各種色彩繪製圖畫，沒有實體。第五對治觀，是觀察自身哪種煩惱最重，應當用什麼法門來對治，就像清涼苦澀的藥草飲食，對於熱病來說是藥，對於其他疾病就不是藥；輕辛甘熱的藥草飲食，對於冷病來說是藥，對於其他疾病就不是藥。這樣觀察對治。第六慚悔觀，是觀察一切眾生無量劫以來，互相作為父母兄弟姊妹男女，像遞相淫毒，曾不覺知，像梟獍（xiāo qìng，傳說中的惡鳥）殺父母，牛羊鴿雀交配其親屬，他們自己不知道，而人觀察到會感到慚愧譏笑。諸佛菩薩看到我們交后如是，因此應當生起大悔恨。第七唸唸觀，是觀察一切時中，有多少憶念佛的心，有多少利益眾生的心，有多少垢凈沉掉的心。第八平等
【English Translation】 English version: Sixth, believe that the cold, heat, suffering, and filthy appearances of the Five Turbid Evil Worlds (referring to a world full of various impurities and sufferings) scorch and torment, making it impossible to reside even for a moment. Therefore, seventh, believe that all dharmas are manifestations of the mind alone, just as recalling a plum makes the tongue feel sour. Eighth, believe in the inconceivable power of mindfulness, just like the power of karma. Ninth, believe in the inconceivable lotus matrix (referring to the lotus flower receptacle), just like a womb. Tenth, believe that the Buddha's immeasurable body, immeasurable life, and immeasurable light are inconceivable, just like the body of an ant, the lifespan of a mayfly, and the light of a firefly, all of which are the same kind of inconceivable. Eleventh, believe that this body is destined to die. If a person possesses such roots of faith, every step they take is nothing but mindfulness of the Buddha. From this, it can be known that the word 'faith' permeates the upper, middle, and lower levels, but faith has different degrees. Without deep faith, like a bird without wings, one will definitely not be able to fly.
Three Pure Contemplations:
Sentient beings have been covered in defilements pervading all dharmas since beginningless time, like flour falling into sand, or gold buried in ore. Those who cultivate pure karma should add various contemplations to temper their habitual tendencies, as a wall and barrier of white dharmas, as a bridge to rebirth. The first pure contemplation is to contemplate the Buddha's excellent marks and characteristics, as described in the 'Sixteen Contemplations Sutra'. The second impure contemplation is to contemplate the impurity of body and mind, the impurity of the vessel world (referring to the material world we live in), thereby generating a sense of aversion and detachment. The third impermanence contemplation is to contemplate that all dharmas are not fixed, just like a beautiful appearance, a lustful person views it as pleasure, a jealous woman views it as suffering, a contemplative practitioner views it as various foul discharges, and different beings view it as earth and wood. The fourth harmony contemplation is to contemplate that this body, this world, this seeing, hearing, awareness, and knowing, are like building a house with building blocks, building a fortress with earth, painting a picture with various colors, without substance. The fifth antidote contemplation is to observe which affliction is the heaviest in oneself, and what Dharma should be used to counteract it, just like cool, bitter, and astringent medicinal herbs and foods are medicine for heat diseases, but not medicine for other diseases; light, pungent, sweet, and hot medicinal herbs and foods are medicine for cold diseases, but not medicine for other diseases. Observe and counteract in this way. The sixth shame and repentance contemplation is to observe that all sentient beings have been each other's parents, siblings, male and female, like mutually transmitting poisonous lust, without ever realizing it, like owls (xiāo qìng, legendary evil birds) killing their parents, sheep, pigeons, and sparrows mating with their relatives, they themselves do not know, but people observing it will feel ashamed and ridiculed. The Buddhas and Bodhisattvas see us engaging in intercourse like this, therefore, we should generate great remorse. The seventh thought-by-thought contemplation is to observe at all times, how much mindfulness of the Buddha is there, how much mind of benefiting sentient beings is there, how much defiled, pure, sinking, and agitated mind is there. Eighth equality
觀謂觀一切色一色無好醜故一切聲一聲無譽毀故一切受一受無恩仇故一切義一義無淺深故九微細觀謂觀佛念法念起於何來去於何往故十法界觀謂觀一毛一塵一草一木皆具有無量凈佛國土故行者若行諸觀時以第一凈觀為主餘九為伴如石中覓珠若不破石無緣得珠故。
四凈念者
唸佛之法名一行三昧惟在決定若不得念即有散漫三昧不成一攝心念謂一切處攝念不忘縱令昏𥧌亦繫念而𥨊不隔念不異念故二勇猛念如好色人聞淫女所在高崖深澗磷(鬼火也)途虎窟必往不怯故三深心念如大海深廣必窮其底覺路遙遙不竟不休故四觀想念謂唸唸中見三十二相八十隨形好故五息心念謂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故六悲啼念每一想佛身毛皆豎五內若裂如憶少背之慈母及多慧之亡兒故七發憤念如落第孤寒負才寂寞每一念及殆不欲生故八一切念謂見聞覺知及與毛吼骨髓無一處不念佛故九參究念謂唸佛一聲便念此聲落處(如參唸佛的是誰此下落處)故十寔相念謂不以有心念不以無心念不以有無心念不以非有無心念故是為上品唸佛門若如是念佛者現生必得見佛。
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謂懺心意識
【現代漢語翻譯】 現代漢語譯本 觀謂觀一切色，一色無好醜，故一切聲，一聲無譽毀，故一切受，一受無恩仇，故一切義，一義無淺深。故九微細觀謂觀佛念、法念起於何來，去於何往。故十法界觀謂觀一毛一塵一草一木，皆具有無量凈佛國土。行者若行諸觀時，以第一凈觀為主，餘九為伴，如石中覓珠，若不破石，無緣得珠故。
四凈念者：
唸佛之法，名一行三昧（專注的修行方法），惟在決定。若不得念，即有散漫，三昧不成。一攝心念，謂一切處攝念不忘，縱令昏𥧌（睡眠），亦繫念而𥨊（不停止），不隔念，不異念故。二勇猛念，如好色人聞**所在，高崖深澗，磷（鬼火也）途虎窟，必往不怯故。三深心念，如大海深廣，必窮其底，覺路遙遙，不竟不休故。四觀想念，謂唸唸中見三十二相八十隨形好故。五息心念，謂息一切名心、宦心、欲心、世間心、貪戀心、貢高心、遮護心、人我是非心，唸佛故。六悲啼念，每一想佛身，毛皆豎，五內若裂，如憶少背之慈母及多慧之亡兒故。七發憤念，如落第孤寒，負才寂寞，每一念及，殆不欲生故。八一切念，謂見聞覺知及與毛吼骨髓，無一處不念佛故。九參究念，謂唸佛一聲，便念此聲落處（如參唸佛的是誰，此下落處）故。十寔相念，謂不以有心念，不以無心念，不以有無心念，不以非有無心念故。是為上品唸佛門，若如是念佛者，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，謂懺心意識。
【English Translation】 English version 'Contemplation' means contemplating all forms; in each form, there is neither good nor bad. Therefore, in all sounds, each sound has neither praise nor blame. Therefore, in all feelings, each feeling has neither kindness nor hatred. Therefore, in all meanings, each meaning has neither shallowness nor depth. Therefore, the nine subtle contemplations mean contemplating where the Buddha-念 (Buddha-remembrance) and Dharma-念 (Dharma-remembrance) arise from and where they go to. Therefore, the ten Dharma-realm contemplations mean contemplating that even a single hair, a single dust mote, a single blade of grass, or a single tree all possess immeasurable pure Buddha-lands. When a practitioner engages in these contemplations, they should take the first pure contemplation as the main one, with the other nine as companions, like searching for a pearl in a stone; if the stone is not broken, there is no way to obtain the pearl.'
The Four Pure Recollections:
'The method of Buddha-remembrance is called the One-Practice Samadhi (一行三昧, a samadhi of single-minded practice), which lies solely in determination. If one cannot maintain the remembrance, there will be distraction, and the samadhi will not be achieved. 1. Mind-Gathering Remembrance: This means gathering the mind in all places, never forgetting the remembrance. Even if one is drowsy (昏𥧌), one continues the remembrance without interruption or deviation. 2. Courageous Remembrance: Like a person fond of beauty who, upon hearing of a beautiful woman's location, will go without fear, even if it is on a high cliff, in a deep ravine, on a phosphorescent (磷) path, or in a tiger's den. 3. Deep-Minded Remembrance: Like the deep and vast ocean, one must reach its bottom. The path to enlightenment is long and far, and one will not rest until it is completed. 4. Visualization Remembrance: This means seeing the thirty-two major marks and eighty minor marks of excellence in every thought. 5. Mind-Cessation Remembrance: This means ceasing all thoughts of fame, officialdom, desire, the world, greed, arrogance, defensiveness, and right and wrong, and focusing on Buddha-remembrance. 6. Tearful Remembrance: Every time one thinks of the Buddha's body, the hair stands on end, and the five inner organs feel as if they are splitting apart, like remembering a beloved mother who passed away young or a wise and deceased child. 7. Resentful Remembrance: Like a failed scholar, burdened with talent but lonely, every time one thinks of it, one almost does not want to live. 8. All-Encompassing Remembrance: This means that in seeing, hearing, perceiving, knowing, and even in the hair, bones, and marrow, there is no place where one does not remember the Buddha. 9. Investigating Remembrance: This means that upon reciting the Buddha's name once, one contemplates where the sound falls (like investigating 'Who is reciting the Buddha's name? Where does it fall?'). 10. Reality Remembrance: This means not remembering with a mind of existence, not remembering with a mind of non-existence, not remembering with a mind of both existence and non-existence, and not remembering with a mind of neither existence nor non-existence. This is the supreme method of Buddha-remembrance. If one remembers the Buddha in this way, one will surely see the Buddha in this lifetime.'
The Five Pure Repentances:
The Sutra says, 'The mind that gives rise to sin is like clouds covering the sky; the mind that extinguishes sin is like a torch breaking through the darkness.' It also says, 'A hundred years of soiled clothing can be washed clean in a single day.' Therefore, to remove heavy obstacles, one should diligently repent. 1. Inner Repentance: This means repenting of the mind and consciousness.
不凈因故二外懺謂懺一切色一切聲一切不凈法故三事懺謂懺十八界二十五有八萬四千種種塵勞結使障學阿僧祗劫見佛利生諸行業故四理懺謂懺入道以來所得彺解所學經論所聞奧義作止任滅等病障佛無漏智故五過去懺謂懺無始世界所作黑業如今生雖不偷盜但所求不如意即是盜業未盡今生雖不邪淫但值不隨意眷屬即是淫業未盡今生雖不謗法妄語但言出人或疑信相半即是謗法及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故六未來懺謂一切惡法即今便止盡未來世永不相續故七現在懺謂懺現在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故八剎那懺謂一念中有九十剎那一剎那有九百生滅一生滅一懺故九究竟懺謂等覺位中有一分無明(等覺有一分無明所以次於妙覺)猶如微煙究竟洗滌故十法界懺謂法性中無我無人普為十方過現未來一切眾生懺故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
智度論曰諸菩薩見諸佛世界無量嚴淨髮種種愿有佛世界都無眾苦乃至無三惡之名者菩薩見已自發愿言我作佛時世界無眾苦乃至無三惡之名亦當如是有佛世界七寶莊嚴晝夜常有清凈光明無有日月便發願言我作佛時世界常有嚴凈光明亦當如是有佛世界一切眾生皆行
【現代漢語翻譯】 現代漢語譯本 不凈因故二外懺，謂懺一切色、一切聲、一切不凈法故。 三事懺，謂懺十八界（眼、耳、鼻、舌、身、意六根，色、聲、香、味、觸、法六塵，眼識、耳識、鼻識、舌識、身識、意識六識）、二十五有（欲界十四有、色界七有、無色界四有）、八萬四千種種塵勞結使（煩惱的異名），障學阿僧祗劫（極長的時間單位）見佛利生諸行業故。 四理懺，謂懺入道以來所得彺解（錯誤的理解），所學經論，所聞奧義，作止任滅（隨心所欲）等病，障佛無漏智（沒有煩惱的智慧）故。 五過去懺，謂懺無始世界所作黑業（惡業），如今生雖不偷盜，但所求不如意，即是盜業未盡；今生雖不邪淫，但值不隨意眷屬，即是淫業未盡；今生雖不謗法妄語，但言出人或疑信相半，即是謗法及妄語業未盡。於一切果中察一切因，當知前生無惡不造，一一當懺悔故。 六未來懺，謂一切惡法即今便止，盡未來世永不相續故。 七現在懺，謂懺現在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故。 八剎那懺，謂一念中有九十剎那（極短的時間單位），一剎那有九百生滅，一生滅一懺故。 九究竟懺，謂等覺位中有一分無明（等覺有一分無明所以次於妙覺），猶如微煙，究竟洗滌故。 十法界懺，謂法性中無我無人，普為十方過現未來一切眾生懺故。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：
智度論曰：諸菩薩見諸佛世界無量嚴凈，發種種愿。有佛世界都無眾苦，乃至無三惡之名者，菩薩見已自發愿言：『我作佛時，世界無眾苦，乃至無三惡之名，亦當如是。』有佛世界七寶莊嚴，晝夜常有清凈光明，無有日月，便發願言：『我作佛時，世界常有嚴凈光明，亦當如是。』有佛世界一切眾生皆行
【English Translation】 English version The second repentance due to impure causes is called 'External Repentance,' which means repenting for all forms, all sounds, and all impure dharmas. The third is 'Repentance of Matters,' which means repenting for the eighteen realms (the six sense organs: eyes, ears, nose, tongue, body, and mind; the six sense objects: form, sound, smell, taste, touch, and dharma; and the six consciousnesses: eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, and mind-consciousness), the twenty-five existences (fourteen in the desire realm, seven in the form realm, and four in the formless realm), the eighty-four thousand kinds of defilements and afflictions, which obstruct the learning and the countless kalpas (an extremely long unit of time) of seeing the Buddha and benefiting sentient beings. The fourth is 'Repentance of Principle,' which means repenting for the wrong understandings gained since entering the path, the scriptures and treatises studied, the profound meanings heard, and the illnesses of acting, stopping, letting go, and extinguishing, which obstruct the Buddha's unconditioned wisdom. The fifth is 'Repentance of the Past,' which means repenting for the black karma (evil deeds) done in beginningless worlds. Even if one does not steal in this life, if one's desires are not fulfilled, it means the karma of stealing has not been exhausted. Even if one does not commit sexual misconduct in this life, if one encounters unsatisfactory family members, it means the karma of sexual misconduct has not been exhausted. Even if one does not slander the Dharma or lie in this life, if one's words cause people to doubt or half-believe, it means the karma of slandering the Dharma and lying has not been exhausted. Observing all causes in all effects, one should know that there is no evil that was not committed in previous lives, and each one should be repented for. The sixth is 'Repentance of the Future,' which means stopping all evil dharmas from this moment on, so that they will never continue in all future lives. The seventh is 'Repentance of the Present,' which means repenting for all the sufferings of birth, old age, sickness, and death in the present life, all the karmas of afflictions, the karma of lifting and lowering the feet, the karma of speaking and moving the mind, and all the subtle and immeasurable karmas. The eighth is 'Repentance of the Instant,' which means that in one thought there are ninety kshanas (an extremely short unit of time), and in one kshana there are nine hundred births and deaths, and each birth and death is a repentance. The ninth is 'Ultimate Repentance,' which means that in the stage of near-perfect enlightenment (equal enlightenment), there is a portion of ignorance (equal enlightenment has a portion of ignorance, so it is next to wonderful enlightenment), like a faint smoke, which is ultimately washed away. The tenth is 'Repentance of the Dharma Realm,' which means that in the nature of Dharma, there is no self and no person, and repentance is made universally for all sentient beings in the past, present, and future of the ten directions. If one can truly repent in this way, all obstacles will be eliminated, and one will see all the Buddhas without leaving the Bodhimanda (place of enlightenment).
The Six Pure Vows:
The Mahaprajnaparamita Shastra (Treatise on the Great Perfection of Wisdom) says: When the Bodhisattvas see the immeasurable adornments and purity of the Buddha-fields, they make various vows. If there is a Buddha-field where there is no suffering, not even the name of the three evil destinies, the Bodhisattvas, having seen this, make the vow: 'When I become a Buddha, my field will be without suffering, not even the name of the three evil destinies, just like that.' If there is a Buddha-field adorned with the seven treasures, where there is pure light day and night, without sun and moon, they make the vow: 'When I become a Buddha, my field will always have adornments and pure light, just like that.' If there is a Buddha-field where all sentient beings practice
十善有大智慧衣被飲食應念而至便發願言我作佛時世界中眾生衣被飲食亦當如是有佛世界純諸菩薩如佛色身三十二相光明徹照乃至無有聲聞辟支佛名亦無女人一切皆行深妙佛道游至十方教化一切便發願言我作佛時世界中眾生亦當如是如是等無量佛世界種種嚴凈愿皆得之以是故名愿受無量諸佛世界問曰諸菩薩行業清凈自得凈報何以要須立愿然後得之譬如田家得谷豈復待愿答曰作福無愿無所標立愿為導御能有所成譬如銷金隨師而作金無定也如佛所說有人修少施福修少戒福不知禪法聞人中有富樂人或聞欲天色天心願樂者命終之後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大獨行功德不能成故要須願力譬如牛力雖能挽車要須御者能有所至凈世界愿亦復如是福德如牛愿如御者問曰若不作愿不得福耶答曰雖得不如有愿愿能助福常念所行福德增長以是義故修凈佛國土者當發大愿一者不為福田故愿愿為一切眾生廕生凈土故二者不為眷屬故愿愿治一切如來家生凈土故三者不為病苦故愿愿醫一切世間無明等瘡生凈土故四者不為轉輪王故愿愿轉諸佛如來法輪作大法王生凈土故五者不為欲界故愿愿離一切微妙五欲生凈土故六者不為色界故愿愿離一切禪著生凈土故七者不為無色界故愿愿盡種種微細流注證無量相好
【現代漢語翻譯】 現代漢語譯本 行十善的人，會有大智慧，衣物和飲食都能隨心而至。他們便會發愿說：『我成佛時，我的世界中的眾生，衣物和飲食也應當像這樣。』有些佛的世界裡，全部都是菩薩，他們的身形像佛一樣，具有三十二相，光明徹照，甚至沒有聲聞（Sravaka，聽聞佛法而悟道的修行者）和辟支佛（Pratyekabuddha，無師自悟的修行者）的名字，也沒有女人。所有人都修習深奧微妙的佛道，遊歷到十方世界教化一切眾生。他們便會發愿說：『我成佛時，我的世界中的眾生也應當像這樣。』像這樣無量佛的世界，種種莊嚴清凈的願望都能實現。因此，這被稱為『愿受無量諸佛世界』。 有人問：『諸位菩薩的行業清凈，自然能得到清凈的果報，為什麼一定要立下誓願，然後才能得到呢？這就好比農夫得到了穀物，難道還需要等待願望才能得到嗎？』 回答說：『行善而不發願，就沒有目標和方向。願力就像引導者，能夠成就事業。這就好比冶煉黃金，要跟隨工匠才能製作出器物，黃金本身並沒有固定的形狀。』就像佛所說的，有人修習少量的佈施之福，修習少量的持戒之福，卻不瞭解禪定之法。他們聽到人間有富裕快樂的人，或者聽到欲界天和色界天，心中嚮往，命終之後，各自轉生到他們所希望的地方。菩薩也是這樣，修習清凈世界的願望，然後才能得到清凈的果報。因此，要知道是因為願力才能獲得殊勝的果報。 進一步說，莊嚴佛界是一件大事，單靠個人的功德是無法成就的，所以一定要依靠願力。這就好比牛的力量雖然能夠拉車，但一定要有駕車的人才能到達目的地。清凈世界的願望也是這樣，福德就像牛，願力就像駕車的人。 有人問：『如果不發願，就得不到福報嗎？』 回答說：『雖然也能得到福報，但不如有願力。願力能夠幫助福德，常常憶念所行的福德，福德就會增長。因為這個緣故，修習清凈佛國土的人，應當發大愿：一是不要爲了自己獲得福田而發願，而是爲了讓一切眾生都能在凈土中得到庇廕而發願；二是不爲了自己的眷屬而發願，而是爲了治理一切如來之家，轉生到凈土而發願；三是不爲了自己免除病苦而發願，而是爲了醫治一切世間的無明等瘡，轉生到凈土而發願；四是不爲了自己成為轉輪王而發願，而是爲了轉動諸佛如來的法輪，成為大法王，轉生到凈土而發願；五是不爲了自己享受欲界之樂而發願，而是爲了遠離一切微妙的五欲，轉生到凈土而發願；六是不爲了自己享受禪定之樂而發願，而是爲了遠離一切對禪定的執著，轉生到凈土而發願；七是不爲了自己證得無為之樂而發願，而是爲了斷盡種種微細的煩惱，證得無量的相好。』
【English Translation】 English version Those who practice the ten virtues will have great wisdom, and their clothing and food will come to them as they wish. They will then make a vow, saying, 'When I become a Buddha, the clothing and food of the beings in my world should also be like this.' In some Buddha-worlds, there are only Bodhisattvas, whose forms are like the Buddha's, possessing the thirty-two marks, radiating light, and there are not even the names of Sravakas (those who attain enlightenment by hearing the Buddha's teachings) and Pratyekabuddhas (those who attain enlightenment on their own without a teacher), nor are there women. All practice the profound and subtle Buddha-path, traveling to the ten directions to teach all beings. They will then make a vow, saying, 'When I become a Buddha, the beings in my world should also be like this.' In this way, the wishes for various adornments and purity in countless Buddha-worlds can be fulfilled. Therefore, this is called 'Wishing to receive countless Buddha-worlds.' Someone asked: 'The actions of the Bodhisattvas are pure, and they naturally obtain pure rewards. Why is it necessary to make vows and then obtain them? It is like a farmer obtaining grain; does he need to wait for a wish to obtain it?' The answer is: 'Performing good deeds without making vows has no target or direction. Vows are like guides, capable of accomplishing things. It is like refining gold; it must be done with a craftsman to create objects, as gold itself has no fixed shape.' As the Buddha said, some people cultivate a small amount of the merit of giving, cultivate a small amount of the merit of upholding precepts, but do not understand the methods of meditation. They hear of wealthy and happy people in the human realm, or hear of the desire realm and the form realm, and their hearts yearn for them. After death, they are reborn in the places they desire. Bodhisattvas are also like this; they cultivate the wish for a pure world, and then they can obtain a pure reward. Therefore, know that it is because of vows that one can obtain superior results. Furthermore, adorning a Buddha-world is a great undertaking, and it cannot be accomplished by individual merit alone, so it is necessary to rely on the power of vows. It is like the strength of an ox being able to pull a cart, but it must have a driver to reach its destination. The wish for a pure world is also like this; merit is like the ox, and vows are like the driver. Someone asked: 'If one does not make vows, will one not obtain blessings?' The answer is: 'Although one can obtain blessings, it is not as good as having vows. Vows can assist blessings, and constantly remembering the good deeds one has done will increase blessings. For this reason, those who cultivate a pure Buddha-land should make great vows: First, do not make vows for the sake of obtaining a field of merit for oneself, but make vows so that all beings can be sheltered in the pure land; second, do not make vows for the sake of one's own family, but make vows to govern the family of all Tathagatas and be reborn in the pure land; third, do not make vows for the sake of avoiding one's own suffering from illness, but make vows to heal all the ignorance and other sores of the world and be reborn in the pure land; fourth, do not make vows for the sake of becoming a Chakravartin (universal ruler), but make vows to turn the Dharma wheel of all Buddhas and Tathagatas, become a great Dharma king, and be reborn in the pure land; fifth, do not make vows for the sake of enjoying the pleasures of the desire realm, but make vows to be free from all subtle five desires and be reborn in the pure land; sixth, do not make vows for the sake of enjoying the pleasures of meditation, but make vows to be free from all attachments to meditation and be reborn in the pure land; seventh, do not make vows for the sake of attaining the bliss of non-action, but make vows to exhaust all subtle afflictions and attain immeasurable marks and qualities.'
身生凈土故八者不為聲聞辟支故愿愿以福智二嚴饒益一切眾生生凈土故九者不為一世界千世界故愿愿代無央數世界苦㧞一切世界眾生生凈土故十者不為一阿僧祗劫千阿僧祗劫眾生故愿愿代無量無數阿僧祗劫眾生苦㧞一切眾生生凈土故若能如是發大愿者最後剎那決定當如普賢愿中所說是故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人作舍先求平地如畫師畫諸山水先治光明素練然後著彩戒亦如是是故戒為諸善法之首入凈國之初門若不持戒如惡露敝女欲入齋壇無有是處一慳貪戒謂行財命二施及與法施無愛惜故二毀禁戒謂五戒律儀戒乃至無漏戒滿足持故三嗔恚戒謂以忍調心及於身口若遇惡口刀杖所加但自思惟業因緣法作償負想作導師想作風寒冷熱想故四放逸戒謂生死險道無放身處如人持滿油缽行懸繩上不得左右顧視及生第二念故五散亂戒謂守攝諸根息諸緣影如護風燈如防生鳥故六愚癡戒謂以智慧破諸迷悶如作務人常借日光若是長夜諸作皆廢故又如登覽當用開目若是盲人及與睡眠諸山河大地與無等故七憍慢戒謂不應以才辯故貢高不應以悟解故貢高不應以諍論故貢高一切所得如大地上塵如鏡面上垢不應以此垢驕彼垢故八覆藏戒謂一切處諸佛一切處菩薩一切處神明無可覆故如日中逃影波中
【現代漢語翻譯】 現代漢語譯本 身生凈土的緣故，第八個愿是不爲了聲聞（Śrāvaka，通過聽聞佛法而證悟的修行者）和辟支佛（Pratyekabuddha，無師自悟的修行者）的境界，所以發願用福德和智慧兩種莊嚴來饒益一切眾生，使他們往生凈土。第九個愿不是爲了一個世界或一千個世界，而是發願代替無數的世界受苦，救拔一切世界的眾生，使他們往生凈土。第十個愿不是爲了一個阿僧祇劫（asaṃkhya-kalpa，極長的時間單位）或一千個阿僧祇劫的眾生，而是發願代替無量無數阿僧祇劫的眾生受苦，救拔一切眾生，使他們往生凈土。如果能夠這樣發起大愿，那麼在臨終的最後一剎那，必定會像普賢菩薩的愿中所說的那樣。所以應當知道，願力是截斷苦海的舟船，是引導人們前往極樂世界的明師。
七凈戒是：
一切清凈的佛法以戒律為基礎，就像人們建造房屋，首先要尋找平坦的地面；像畫家描繪山水，首先要處理好潔白明亮的絹素，然後才能著色。戒律也是這樣。因此，戒律是各種善法的首要，是進入清凈佛國的第一個門檻。如果不持戒，就像骯髒醜陋的女子想要進入齋戒的場所，是不可能的。一、慳貪戒：指的是在行財施、生命佈施以及佛法佈施時，沒有吝惜之心。二、毀禁戒：指的是五戒、律儀戒乃至無漏戒都能圓滿持守。三、嗔恚戒：指的是用忍辱來調伏內心以及身口的行為，如果遇到惡語相向或刀杖加身，只應思惟這是業力的因緣，當作是償還債務，當作是善知識的鞭策，當作是風寒冷熱的自然現象。四、放逸戒：指的是生死輪迴的道路充滿危險，沒有可以放縱身心的地方，就像人拿著盛滿油的缽行走在懸空的繩索上，不能左右顧視，也不能產生第二個念頭。五、散亂戒：指的是守護攝持六根，止息各種外緣的干擾，就像保護風中的燈火，就像防備剛出生的雛鳥。六、愚癡戒：指的是用智慧來破除各種迷惑和昏昧，就像做工的人常常借用陽光，如果是漫漫長夜，一切工作都無法進行。又像登山觀覽，應當睜開眼睛，如果是盲人或者在睡眠中，那麼山河大地與虛無相等。七、憍慢戒：指的是不應該因為才華和辯才而貢高自傲，不應該因為領悟和理解而貢高自傲，不應該因為爭論和辯論而貢高自傲。一切所得就像大地上的塵土，就像鏡子上的污垢，不應該用這些污垢來嘲笑別人的污垢。八、覆藏戒：指的是在一切地方，諸佛、一切地方的菩薩、一切地方的神明，沒有什麼可以隱瞞的，就像在陽光下逃避影子，在波浪中…
【English Translation】 English version Because of being born in the Pure Land, the eighth vow is not for the sake of Śrāvakas (those who attain enlightenment by hearing the Buddha's teachings) and Pratyekabuddhas (those who attain enlightenment on their own without a teacher), so I vow to use the two adornments of merit and wisdom to benefit all sentient beings, enabling them to be born in the Pure Land. The ninth vow is not for the sake of one world or a thousand worlds, but to vow to suffer on behalf of countless worlds, rescuing all sentient beings in those worlds and enabling them to be born in the Pure Land. The tenth vow is not for the sake of one asaṃkhya-kalpa (an extremely long unit of time) or a thousand asaṃkhya-kalpas of sentient beings, but to vow to suffer on behalf of immeasurable and countless asaṃkhya-kalpas of sentient beings, rescuing all sentient beings and enabling them to be born in the Pure Land. If one can make such great vows, then at the final moment of death, it will certainly be as described in the vows of Samantabhadra Bodhisattva. Therefore, it should be known that the power of vows is the boat that cuts off the sea of suffering, and the bright teacher who guides people to the Land of Ultimate Bliss (Sukhavati).
The Seven Pure Precepts are:
All pure Dharma is based on precepts, just as people build houses, first seeking level ground; like painters depicting landscapes, first preparing the bright, white silk before applying colors. Precepts are also like this. Therefore, precepts are the foremost of all good Dharmas, the first gate to entering the Pure Land. If one does not uphold the precepts, it is like a filthy and ugly woman wanting to enter a place of purification, which is impossible. 1. The Precept Against Stinginess: refers to practicing generosity with wealth, life, and Dharma, without any reluctance. 2. The Precept Against Breaking Prohibitions: refers to perfectly upholding the five precepts, the vows of discipline, and even the non-outflow precepts. 3. The Precept Against Anger: refers to using patience to tame the mind and body, and if encountering harsh words or being subjected to knives and sticks, one should only contemplate this as the cause and condition of karma, treating it as repaying debts, as the encouragement of a good teacher, and as the natural phenomena of wind, cold, heat, and warmth. 4. The Precept Against Negligence: refers to the path of birth and death being full of danger, with no place to indulge the mind and body, just as a person carrying a bowl full of oil walking on a suspended rope, unable to look left or right, and unable to have a second thought. 5. The Precept Against Distraction: refers to guarding and controlling the six senses, ceasing the interference of various external conditions, like protecting a lamp in the wind, like guarding against newly hatched birds. 6. The Precept Against Ignorance: refers to using wisdom to break through various confusions and bewilderments, just as workers often use sunlight, and if it is a long night, all work cannot be done. Also, like climbing a mountain to view the scenery, one should open their eyes, and if one is blind or asleep, then the mountains, rivers, and earth are equal to nothingness. 7. The Precept Against Arrogance: refers to not being arrogant because of talent and eloquence, not being arrogant because of understanding and comprehension, and not being arrogant because of arguments and debates. All attainments are like dust on the ground, like dirt on a mirror, and one should not use this dirt to mock the dirt of others. 8. The Precept Against Concealment: refers to the fact that in all places, the Buddhas, Bodhisattvas, and deities are everywhere, and there is nothing to hide, just like trying to escape one's shadow in the sunlight, or in the waves…
逃濕沙中逃塵無可逃故九無益戒謂一切嬉戲事無益一切詩文無益一切塵緣無益一切口解脫無益當遠離故十不住戒謂如上持戒但為生凈土饒益眾生不求聞譽法及諸人天二乘果故菩薩如是行於凈戒則能攝諸眾生生於凈土何以故一切眾生雖至冥頑莫不欽仰戒德故。
八凈處者
學道之人既有志出塵應當舍諸惡處若不捨者應是厭離未極若厭離未極者應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小適意處尚不能捨何況轉輪聖王如縛足欲行系翅求飛去住皆累兩心虛縈一繁華喧闐處當遠故二歌樓酒肆處當遠故三熱焰薰灼處當遠故四論除目及朝事處當遠故五恩愛纏縛及熟遊歷處當遠故六詩壇文社斗章摘句處當遠故七譏刺古今較長競短處當遠故八講無義味道學處當遠故九義解家斗名相矜小智之處當遠故十宗乘狂解妄談頓悟輕視戒律之處當遠故是等撓道與魔不異是故當遠行者若離是諸處一切道業即當成辦。
九凈侶者
一切悟機非友不發一切惡法非友不止如車二輪去一則蹶是故世間文字諸戲論法尚須同心印正何況志求無上大道因緣經曰譬如風性雖空由旃檀林薝蔔林吹香而來風有妙香若經糞穢臭尸而來其風便臭又如凈衣置之香篋出衣衣香若置臭處衣亦隨臭友亦如是是以行道
【現代漢語翻譯】 現代漢語譯本： 逃離污穢的沙土，逃避塵世的煩惱是無法逃脫的，所以九種無益的戒律告誡我們，一切嬉戲之事都是無益的，一切詩詞文章都是無益的，一切塵世的緣分都是無益的，一切口頭上的解脫都是無益的，應當遠離這些。十種不住的戒律告誡我們，像上面那樣持戒，只是爲了往生凈土，饒益眾生，不求名譽和贊法，以及諸如人天二乘的果位。菩薩如果這樣奉行清凈的戒律，就能攝受眾生往生凈土。為什麼呢？因為一切眾生即使再愚昧頑固，沒有不欽佩仰慕戒德的。
八凈處：
學道之人既然有志於出離塵世，就應當捨棄各種惡劣的場所。如果不捨棄，說明厭離之心還不夠徹底；如果厭離之心不夠徹底，說明欣慕凈土之心還不夠強烈。龍樹菩薩說：『菩薩的心不看重轉輪聖王的人天福樂，只是想著諸佛。』因此，隨著內心所看重的東西，而往生到相應的佛土。現在即使是小小的舒適之處尚且不能捨棄，更何況是轉輪聖王的地位呢？這就像捆住腳想要行走，繫住翅膀想要飛翔一樣。居住在任何地方都會成為累贅，內心虛空地縈繞著繁華喧鬧。所以，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、熱焰熏灼的地方應當遠離；四、談論官職陞遷和朝廷政事的地方應當遠離；五、恩愛纏綿和經常遊玩的地方應當遠離；六、詩壇文社裡爭鬥文章、摘取句子的場所應當遠離；七、譏諷評論古今人物，比較長處短處的場所應當遠離；八、講說沒有意義的道理，品評味道的場所應當遠離；九、義理分析家爭鬥名相，炫耀小聰明的場所應當遠離；十、宗門禪宗狂妄地解釋，妄談頓悟，輕視戒律的場所應當遠離。』這些都會擾亂修行，與魔無異，所以應當遠離。修行人如果遠離這些場所，一切道業就能成就。
九凈侶：
一切的開悟機緣，沒有善友就不能引發；一切的惡法，沒有善友就不能止息。就像車子的兩個輪子，少了一個就會傾覆。因此，世間的文字遊戲和各種戲論之法，尚且需要同心同德的人來印證糾正，更何況是立志追求無上大道呢？《因緣經》說：『譬如風的性質雖然是空性的，但是從旃檀林、薝蔔林吹來，就會帶有香味；如果經過糞穢臭尸的地方吹來，風就會變得臭穢。又如干凈的衣服，放在香箱裡，拿出來就會帶有香味；如果放在臭的地方，衣服也會變得臭穢。』朋友也是如此。因此，修行
【English Translation】 English version: Escaping the defilement of the sand, escaping the troubles of the world is impossible, so the nine unprofitable precepts tell us that all playful things are unprofitable, all poetry and articles are unprofitable, all worldly relationships are unprofitable, and all verbal liberation is unprofitable, and should be avoided. The ten non-abiding precepts tell us that holding precepts as above is only for being reborn in the Pure Land, benefiting sentient beings, not seeking fame and praise for the Dharma, and fruits such as the human-heavenly two vehicles. If Bodhisattvas practice pure precepts in this way, they can gather sentient beings to be reborn in the Pure Land. Why? Because all sentient beings, even if they are foolish and stubborn, do not fail to admire and admire the virtue of precepts.
Eight Pure Places:
Since a person who studies the Way is determined to leave the world, he should abandon all kinds of bad places. If you don't give up, it means that the disgust is not thorough enough; if the disgust is not thorough enough, it means that the admiration for the Pure Land is not strong enough. Nāgārjuna said: 'The Bodhisattva's heart does not value the happiness of the human and heavenly realms of the Cakravartin, but only thinks of all the Buddhas.' Therefore, according to what is valued in the heart, one is reborn in the corresponding Buddha land. Now, even small comfortable places cannot be abandoned, let alone the position of a Cakravartin? This is like tying your feet to walk, and tying your wings to fly. Living anywhere will become a burden, and the heart will be empty and lingering in the bustling and noisy. Therefore, 1. bustling and noisy places should be avoided; 2. singing and drinking places should be avoided; 3. hot and scorching places should be avoided; 4. talking about official promotions and court affairs should be avoided; 5. places of love and frequent visits should be avoided; 6. places where poetry forums and literary societies compete for articles and extract sentences should be avoided; 7. places where ancient and modern people are ridiculed and compared for their strengths and weaknesses should be avoided; 8. places where meaningless principles are spoken and tastes are commented on should be avoided; 9. places where ideological analysts compete for names and show off their cleverness should be avoided; 10. places where the Zen sect recklessly explains, talks wildly about sudden enlightenment, and despises precepts should be avoided.' These will disturb practice and are no different from demons, so they should be avoided. If practitioners stay away from these places, all Taoist careers can be accomplished.
Nine Pure Companions:
All opportunities for enlightenment cannot be initiated without good friends; all evil dharmas cannot be stopped without good friends. Just like the two wheels of a car, if one is missing, it will capsize. Therefore, worldly word games and various theatrical theories still need like-minded people to confirm and correct them, let alone those who are determined to pursue the supreme path? The In緣經 (cause and condition sutra) says: 'For example, although the nature of the wind is empty, if it blows from the sandalwood forest and the champak forest, it will have a fragrance; if it blows from a place of feces and stinky corpses, the wind will become stinky. It's like clean clothes, put in a fragrant box, and when you take them out, they will have a fragrance; if you put them in a stinky place, the clothes will also become stinky.' Friends are also like this. Therefore, practice
求友者當嚴別凈穢一山林間適之友當近能止躁心故二嚴持戒律之友當近能淡諸欲故三智慧廣大之友當近能出迷津故四總持文字之友當近能決疑難故五寂寞枯槁之友當近能恬進取故六謙卑忍辱之友當近能銷我慢故七直心忠告之友當近能抑諸過故八勇猛精進之友當近能速道果故九輕財好施之友當近能破太慳故十仁慈覆物不惜身命之友當近能摧人我等執故若無如是凈侶即當屏人獨處自辦道業以像設為師以經論為侶其他嬉戲之徒寧絕勿通如人園中雖無佳花不植臭草以無益賞心徒增厭穢故。
十不定凈者
一切眾生根器利鈍不同如上諸法皆是上根利器方得具足是故如來有異方便開九品之門分上中下修習三等一者或解義諦未全伏惑或不深解但能誦讀諸經故二者或但依語生信或因他生信或遇貧窮折辱生信故三者或觀金像或隨意觀一相故四者或晨朝十念百念乃至千念故五者或但懺諸粗重習氣及十不善業故六者或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故七者或但持八戒五戒乃至但戒殺盜淫妄故八者一切喧場不能卒離但時時生厭離心故九者于諸世法中人不能即斷但不隨順故十者如觀經下品中說或但臨終十念故如上諸法但能至心受持一法者皆得往生唯不得疑信相參若有疑者一切諸行悉不成就如人夜中獨趨遠
【現代漢語翻譯】 現代漢語譯本 尋求善友應當嚴格區分清凈與污穢：一、山林間適意的友人，應當親近，因為他們能止息躁動的心；二、嚴持戒律的友人，應當親近，因為他們能淡泊各種慾望；三、智慧廣大的友人，應當親近，因為他們能引領走出迷途；四、能總持文字的友人，應當親近，因為他們能決斷疑難；五、寂寞枯槁的友人，應當親近，因為他們能使人安於恬淡並積極進取；六、謙卑忍辱的友人，應當親近，因為他們能消除我慢之心；七、直率忠告的友人，應當親近，因為他們能抑制各種過失；八、勇猛精進的友人，應當親近，因為他們能迅速成就道果；九、輕視錢財、樂於施捨的友人，應當親近，因為他們能破除過分的慳吝；十、仁慈愛護萬物、不吝惜自身性命的友人，應當親近，因為他們能摧毀人我等執著。如果沒有這樣的清凈同伴，就應當避開人群獨自修行，以佛像為老師，以經論為伴侶，其他嬉戲玩樂之徒，寧可斷絕交往。如同在花園中，即使沒有美好的花朵，也不要種植臭草，以免無益於賞心悅目，反而徒增厭惡。
十種不定清凈的修行方法：
一切眾生的根器有利有鈍，如同上面所說的各種修行方法，都是上等根器的人才能完全具足的。因此，如來有不同的方便法門，開立九品往生的門徑，分為上、中、下三種等級來修習。一、或者理解義理卻未能完全降伏煩惱，或者不深入理解義理但能誦讀各種經典；二、或者僅僅因為聽聞而生起信心，或者因為他人勸說而生起信心，或者遇到貧窮折辱而生起信心；三、或者觀想金像，或者隨意觀想一種形象；四、或者早晨進行十念、百念乃至千念；五、或者僅僅懺悔各種粗重的習氣以及十不善業；六、或者因為害怕生死而發願往生，或者遇到苦難而發願往生，但不得發願往生人天以及獲得各種福德；七、或者僅僅持守八戒、五戒，乃至僅僅戒除殺盜淫妄；八、一切喧鬧的場合不能立刻遠離，但時時生起厭離之心；九、對於各種世俗事務不能立刻斷除，但不隨順世俗；十、如同《觀經》下品中所說，或者僅僅臨終十念。如同上面所說的各種修行方法，只要能至誠懇切地受持其中一種，都能往生，唯獨不能懷疑，信心不純。如果心存懷疑，一切修行都不能成就。如同人在黑夜中獨自趕路。
【English Translation】 English version One should strictly distinguish between pure and impure when seeking virtuous friends: 1. One should be close to friends who are comfortable in the mountains and forests, because they can calm restless minds; 2. One should be close to friends who strictly observe the precepts, because they can diminish various desires; 3. One should be close to friends with great wisdom, because they can lead one out of delusion; 4. One should be close to friends who can uphold the teachings, because they can resolve doubts and difficulties; 5. One should be close to friends who are solitary and austere, because they can encourage peaceful progress; 6. One should be close to friends who are humble and patient, because they can eliminate arrogance; 7. One should be close to friends who offer straightforward and honest advice, because they can suppress various faults; 8. One should be close to friends who are courageous and diligent, because they can quickly achieve the fruit of the path; 9. One should be close to friends who despise wealth and love to give, because they can break excessive stinginess; 10. One should be close to friends who are benevolent and cherish all things, not sparing their own lives, because they can destroy attachments to self and others. If there are no such pure companions, one should withdraw from people and practice alone, taking the Buddha's image as a teacher and the scriptures as companions. Other frivolous companions should be avoided. Just as in a garden, even if there are no beautiful flowers, one should not plant foul-smelling weeds, lest they be of no benefit to appreciation and only increase disgust.
The Ten Uncertain Pure Practices:
All sentient beings have different capacities, some sharp and some dull. As mentioned above, all these practices can be fully accomplished only by those with superior faculties. Therefore, the Tathagata (如來, Thus Come One) has different expedient means, opening the gates to the Nine Grades of Rebirth (九品往生, Jiǔ Pǐn Wǎngshēng), dividing them into three levels—upper, middle, and lower—for practice. 1. Some may understand the meaning of the truth but not completely subdue their afflictions, or they may not deeply understand the meaning but can recite various sutras; 2. Some may generate faith simply by hearing the teachings, or generate faith because of others' encouragement, or generate faith upon encountering poverty and humiliation; 3. Some may contemplate a golden image, or contemplate any image at will; 4. Some may perform ten recitations, a hundred recitations, or even a thousand recitations in the morning; 5. Some may only repent of their various gross habits and the ten unwholesome deeds (十不善業, Shí Bùshàn Yè); 6. Some may vow to be reborn in the Pure Land (往生, Wǎngshēng) out of fear of birth and death, or vow to be reborn upon encountering suffering, but they must not vow to be reborn in the realms of humans or gods, or to obtain various blessings; 7. Some may only uphold the Eight Precepts (八戒, Bājiè), the Five Precepts (五戒, Wǔjiè), or even just abstain from killing, stealing, sexual misconduct, and lying; 8. Some may not be able to immediately leave all noisy places, but they constantly generate a sense of aversion and detachment; 9. Some may not be able to immediately renounce all worldly affairs, but they do not conform to them; 10. As mentioned in the Lower Grade of Rebirth in the Contemplation Sutra (觀經, Guān Jīng), some may only perform ten recitations at the time of death. As mentioned above, as long as one can sincerely uphold one of these practices, one can be reborn in the Pure Land, but one must not doubt and have impure faith. If one has doubts, all practices will not be accomplished. It is like a person traveling alone in the dark night.
道不得生疑是故眾生聞法疑者不如不聞何以故彼無聞者但不聞法非有障難此則自作障難故。
西方合論卷之九 卍新續藏第 61 冊 No. 1165 西方合論標註
西方合論卷之十
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所著小本疏鈔條分䫫析精宏淵博真照夜途之長炬截苦海之輕舟諸師所發已無餘蘊但諸經中隨時立教逗根說義時有差別致生學者疑畏今略為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
問大小本經皆云西方去此十萬億剎觀經獨云阿彌陀佛去此不遠二說誰正釋以遠近無定故故言亦遠亦近何故凡言某方者某方至某方至某方幾城幾剎者是從色身建立身相虛故是故所計方向道里亦皆不實不得言誰近誰遠如滇人言燕地遠是從滇計故燕實無遠齊人言燕地近是從齊計故燕實無近又如十步之地蟻子即遠大象即近不應言遠是實何故是地不當從蟻計故亦不應言近是實何故是地不當從象計故又則計十步者亦非是寔何故是地既不從蟻不從象亦不當從人計故智度論
【現代漢語翻譯】 現代漢語譯本：如果說道理之後反而使眾生產生疑惑，那麼聽法還不如不聽。為什麼呢？因為那些沒有聽聞佛法的人，只是沒有聽聞佛法而已，並沒有什麼障礙。而（聽法后）產生疑惑的人，則是自己給自己製造了障礙。
西方合論卷之十
第十釋異門
關於西方極樂世界的大致宗旨，經典中已經明白地闡述了凈土法門的要點，各家論著也詳細地解釋了，例如天親（Vasubandhu）、智者（智顗，Zhiyi）、海東（韓國僧人）越溪（Yuexi）等，都闡發了精微之處，弘揚了宗派的旨趣。近代則有云棲和尚（Yunqi Zhuhong）所著的《小本疏鈔》，條分縷析，精深宏大，堪稱照亮黑夜的長明燈，截斷苦海的輕快舟船。諸位大師所闡發的道理已經沒有遺漏。但是，各部經典中，隨著時機而設立教法，針對不同根器的眾生宣說義理，有時會有差別，導致學習的人產生疑惑和畏懼。現在我略微地提出來，廣泛地採納各家論著，附加上我個人的見解，彙集在一起，以便參考。一、剎土遠近的解釋；二、身城大小的解釋；三、壽量多少的解釋；四、花輪大小的解釋；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、剎土遠近的解釋
問：大小本經都說西方距離此地有十萬億剎（buddha-kshetra，佛土），《觀經》（Amitayurdhyana Sutra）卻說阿彌陀佛（Amitabha）距離此地不遠。這兩種說法哪一種是正確的？答：遠近是沒有定數的，所以說既可以說遠，也可以說近。為什麼呢？凡是說到某個方向，從某個方向到某個方向，有多少城池，多少剎土，都是從色身（rupa-kaya，物質身體）的角度來建立的。而色身是虛幻不實的，因此，所計算的方向和路程也都是不真實的。不能說誰近誰遠。比如滇地（雲南）的人說燕地（北京）很遠，是從滇地來計算的，所以燕地實際上並沒有遠。齊地（山東）的人說燕地很近，是從齊地來計算的，所以燕地實際上並沒有近。又比如十步遠的地方，對於螞蟻來說就很遠，對於大象來說就很近，不應該說遠是真實的，為什麼呢？因為這塊地不應該從螞蟻的角度來計算。也不應該說近是真實的，為什麼呢？因為這塊地不應該從大象的角度來計算。那麼，計算十步遠的人，也不是真實的，為什麼呢？因為這塊地既不從螞蟻的角度，也不從大象的角度，也不應該從人的角度來計算。《智度論》（Mahaprajnaparamita-sastra）說……
【English Translation】 English version: If explaining the Dharma causes doubt in sentient beings, then hearing the Dharma is worse than not hearing it. Why? Because those who have not heard the Dharma simply have not heard it, and there is no obstacle. But those who develop doubts (after hearing the Dharma) create obstacles for themselves.
Western Synthesis, Volume Ten
Chapter Ten: Explanation of Different Aspects
The main principles of the Western Pure Land are clearly explained in the scriptures, and the essential points of the Pure Land Dharma are thoroughly explained in various treatises, such as those by Vasubandhu, Zhiyi, Yuexi of Korea, etc., all of whom have elucidated the subtle and profound aspects and promoted the tenets of the school. In recent times, there is the 'Small Commentary and Subcommentary' written by Venerable Yunqi Zhuhong, which is meticulously detailed, profound, and extensive, truly a bright lamp illuminating the night path and a swift boat cutting through the sea of suffering. The teachings expounded by these masters have left nothing unsaid. However, in various scriptures, teachings are established according to the times, and doctrines are preached according to the capacities of sentient beings, sometimes resulting in differences that cause doubt and fear in learners. Now, I will briefly bring them up, widely adopting various treatises, adding my own views, and compiling them together for easy reference. 1. Explanation of the distance of the Buddha-fields; 2. Explanation of the size of the body-city; 3. Explanation of the length of lifespan; 4. Explanation of the size of the flower-pedal wheels; 5. Explanation of the presence or absence of the sun and moon; 6. Explanation of the presence or absence of the Two Vehicles; 7. Explanation of the presence or absence of women; 8. Explanation of the magnitude of the aspiration; 9. Explanation of birth in the city of doubt; 10. Explanation of rebirth for those who commit the Five Heinous Offenses.
- Explanation of the Distance of the Buddha-fields
Question: Both the Larger and Smaller Sutras say that the Western Pure Land is hundreds of thousands of millions of Buddha-fields (buddha-kshetra) away from here, but the Contemplation Sutra (Amitayurdhyana Sutra) alone says that Amitabha (Amitabha) Buddha is not far from here. Which of these two statements is correct? Answer: Distance is not fixed, so it can be said to be both far and near. Why? Whenever we speak of a certain direction, from a certain direction to a certain direction, how many cities, how many Buddha-fields, it is all established from the perspective of the physical body (rupa-kaya). And the physical body is illusory and unreal, therefore, the calculated directions and distances are also unreal. One cannot say who is near and who is far. For example, people from Yunnan (Dian) say that Beijing (Yan) is far away, because it is calculated from Yunnan, so Beijing is actually not far. People from Shandong (Qi) say that Beijing is near, because it is calculated from Shandong, so Beijing is actually not near. Also, for example, a distance of ten steps is far for an ant, but near for an elephant. One should not say that far is real, why? Because this land should not be calculated from the perspective of an ant. Nor should one say that near is real, why? Because this land should not be calculated from the perspective of an elephant. Then, the person who calculates ten steps is also not real, why? Because this land is neither from the perspective of an ant, nor from the perspective of an elephant, nor should it be calculated from the perspective of a person. The Treatise on the Great Perfection of Wisdom (Mahaprajnaparamita-sastra) says...
曰隨世俗所傳故說有方方實不可得問曰何以言無方是方亦有亦常如經中說日出處是東方日沒處是西方日行處是南方日不行處是北方日有三分合若前(東方)合若今(南方)合若后(西方)合隨方日分初合是東方南方西方亦如是日不行處是無分答曰不然須彌山在四域之中日繞須彌照四天下郁怛羅越(即北俱蘆洲)日中是弗婆提(即東勝神洲)日出于弗婆提人是東方弗婆提日中是閣浮提日出于閻浮提人是東方是實無初何以故一切方皆東方皆南方皆西方皆北方汝言日出處是東方日行處是南方日沒處是西方日不行處是北方是事不然問曰我說一國中方相汝以四國為難以是故東方非無初答曰若一國中日與東方合是為有邊有邊故無常無常故是不遍以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及程途故何故以不當從閻浮提計亦可即閻浮提計故如日雖非東西出沒亦可言東出西沒故。
二身城大小者
問聲王經曰阿彌陀佛與聲聞俱其國號曰清泰聖王所住其城縱廣十千由旬觀經曰佛身高六十萬億那由他恒河沙由旬眉間白毫右旋宛轉如五須彌山佛眼如四大海水今計一海八萬四千由旬四海合三十三萬六千由旬身過其眼五百六十萬由旬計所住城尚少於眼三十二萬六千由旬何況其身不應身城懸絕如是釋海東䟽中亦有此問
疏曰彼佛有眾多城隨眾大小城亦大小大城之中示以大身小城之中現以小身聲王經言十千由旬者是與聲聞俱住之城當知佛身相當而住觀經所說身高大者當知其城亦隨廣大興諸大眾俱住處故先德云法華中凈光莊嚴土唯演頓故凈名中眾香佛土純菩薩故所以彼佛但現高大之身若安養土頓漸俱談聲聞菩薩共為僧故故使佛示生身法身二種之相三十二相通於生法大小共見若八萬相局在法身大乘賢聖方得見也是故應以藏塵尊特之相得四益者佛為稱機現藏塵尊特身應以八萬尊特之相得四益者佛為稱機現八萬尊特身應以三十二尊特之相得四益者佛為稱機現三十二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分大分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祗劫又云彼佛至般泥洹時觀世音菩薩乃當作佛既當入滅即是有量(此二句即經文以設難)釋先德云藏通補處(藏通教所說補處菩薩)彰佛有量別圓補處顯佛無量(此明上顯佛無量義)以十方三世一切如來更無彼此迭相見故同一法身一智慧故菩薩機忘(一分無明盡)如來應息(應化之跡息)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乃釋云若見四佛同尊特身一身一智慧即是常身弟子眾一故若見四佛佛
【現代漢語翻譯】 現代漢語譯本：疏中說，阿彌陀佛有眾多的城市，隨著眾生數量的大小，城市也有大有小。在大城市中，佛示現大的身形，在小城市中，佛示現小的身形。《聲王經》中說十千由旬，是指與聲聞一同居住的城市，應當知道佛身與城市相適應而住。《觀經》所說身高大者，應當知道那裡的城市也隨著廣大，佛與眾多大眾一同居住的緣故。先德說，《法華經》中的凈光莊嚴土，只演說頓教，所以《維摩詰經》中的眾香佛土，純粹是菩薩。因此，阿彌陀佛只示現高大的身形。如果安養凈土頓教和漸教都談，聲聞和菩薩共同作為僧眾，所以佛示現生身和法身兩種相貌。三十二相是生身和法身共通的，大小都能見到。如果八萬四千相侷限在法身，只有大乘的賢聖才能見到。因此，應該以藏塵尊特之相得到利益的眾生，佛就為他們稱合根機示現藏塵尊特身；應該以八萬四千尊特之相得到利益的眾生，佛就為他們稱合根機示現八萬四千尊特身；應該以三十二尊特之相得到利益的眾生，佛就為他們稱合根機示現三十二尊特身。如同毗盧遮那佛，聲聞的視聽被隔絕，不能直接面對佛顏，不妨礙菩薩更能見到大的身形。為什麼佛身隨著所接引的根機大小而變化呢？如同日光隨著縫隙的大小而有大小的分別，但日光本身並沒有大小。
三、壽命長短的問題
經中說，阿彌陀佛的壽命是無量無邊阿僧祇劫。又說，阿彌陀佛將要般涅槃時，觀世音菩薩將要成佛。既然將要入滅，就是有壽命的限量。（這兩句是引用經文來設問）先德解釋說，藏教和通教的補處菩薩，彰顯佛有壽命的限量；別教和圓教的補處菩薩，彰顯佛沒有壽命的限量。（這是說明上面彰顯佛沒有壽命限量的意義）因為十方三世一切如來，更沒有彼此互相見面的情況，同一法身，同一智慧。菩薩的機用忘卻（一分無明斷盡），如來的應化止息（應化之跡止息），名為補佛處，實際上與藏教和通教不同，藏教和通教是前佛必定滅度，后佛必定出生。金光明經四佛降室疏中解釋說，如果見到四佛同一尊特身，一身一智慧，就是常身，弟子和大眾是一體的。如果見到四佛佛
【English Translation】 English version: The commentary states that Amitabha Buddha has numerous cities, and the size of the cities varies according to the number of beings. In large cities, the Buddha manifests a large body, and in small cities, the Buddha manifests a small body. The 'Sound King Sutra' mentions ten thousand yojanas (unit of distance), referring to cities where the Buddha resides with Shravakas (hearers). It should be understood that the Buddha's body corresponds to the city in which he dwells. The 'Contemplation Sutra' describes a tall Buddha, indicating that the city is also vast, as the Buddha dwells there with a large assembly. A former sage stated that the Pure Light Adorned Land in the 'Lotus Sutra' only expounds the sudden teaching, while the Fragrant Land of Buddhas in the 'Vimalakirti Sutra' is purely for Bodhisattvas. Therefore, that Buddha only manifests a tall body. If the Land of Bliss discusses both sudden and gradual teachings, with Shravakas and Bodhisattvas as the Sangha (community), then the Buddha manifests both the manifested body (Nirmanakaya) and the Dharma body (Dharmakaya). The thirty-two marks (of a Buddha) are common to both the manifested and Dharma bodies, seen by both large and small. However, the eighty thousand four hundred marks are limited to the Dharma body, seen only by Mahayana (Great Vehicle) sages. Therefore, for beings who can attain benefit from the aspect of 'hidden dust' (referring to a subtle and profound aspect), the Buddha manifests the 'hidden dust' aspect that suits their capacity. For beings who can attain benefit from the eighty thousand four hundred special marks, the Buddha manifests the eighty thousand four hundred special marks that suit their capacity. For beings who can attain benefit from the thirty-two special marks, the Buddha manifests the thirty-two special marks that suit their capacity. Like Vairochana Buddha (the universal, cosmic Buddha), the hearing and sight of Shravakas are obstructed, preventing them from directly facing the Buddha's countenance, but this does not prevent Bodhisattvas from seeing the large body. Why does the Buddha's body vary in size according to the capacity of those being guided? It is like sunlight, which appears larger or smaller depending on the size of the gap, but the sunlight itself has no size.
- The Question of the Length of Life
The sutra says that the life of Amitabha Buddha is immeasurable and boundless, extending for asamkhya (countless) kalpas (eons). It also says that when Amitabha Buddha is about to enter Parinirvana (final liberation), Avalokiteshvara Bodhisattva (Bodhisattva of compassion) will become a Buddha. Since he is about to enter extinction, there is a limit to his lifespan. (These two sentences are quoted from the sutra to pose a question.) A former sage explained that the Bodhisattvas in the Tushita Heaven (where future Buddhas reside) of the Tripitaka (three baskets of Buddhist scriptures) and Common teachings indicate that the Buddha has a limited lifespan; the Bodhisattvas in the Tushita Heaven of the Separate and Perfect teachings indicate that the Buddha has an unlimited lifespan. (This explains the meaning of emphasizing that the Buddha has an unlimited lifespan above.) Because all Tathagatas (Buddhas) of the ten directions and three times do not see each other, they share the same Dharma body and the same wisdom. When the Bodhisattva's function is forgotten (a portion of ignorance is exhausted), and the Tathagata's response ceases (the traces of manifestation cease), it is called 'filling the Buddha's place,' which is actually different from the Tripitaka and Common teachings, where the previous Buddha definitely enters extinction and the next Buddha is definitely born. The commentary on the 'Golden Light Sutra' regarding the four Buddhas descending into the chamber explains that if one sees the four Buddhas with the same special body, one body and one wisdom, then it is the eternal body, and the disciples and assembly are one. If one sees the four Buddhas
身不同即是應化弟子眾多(其眾甚多)故(此數句結顯說同說異說一說多之皆非)故知全法界身非生非滅豈得豎分當現(當來現在)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故經中雲是諸眾鳥皆是阿彌陀佛變化所作智度論曰眾生甚多若佛處處現身眾生不信謂為幻化心不敬重有眾生從人聞法心不開悟若從畜生聞法則便信受如本生經說菩薩受畜生身為人說法人以說法希有故無不信受有人謂畜生是有情之物以樹木無心而有音聲則皆信受以是故水樹禽鳥皆是佛身變現故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應言滅(若國土水鳥等皆盡又安有補處哉此四句應篇首所引經文)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
小本曰池中蓮華大如車輪觀經云一一池中有六十億七寶蓮華團圓(周圍也)正等十二由旬大本云池中蓮華或一由旬乃至百由旬千由旬夫人世車輪大不逾丈縱復輪王千輻金輪縱廣不過一由旬何得大小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化百佛剎(初地菩薩所化有百佛剎之人)見佛百葉花二地化千佛剎即見千葉三地萬葉四地億葉五地千億六地百千億七地百千億那由他八地百千萬三千大千
【現代漢語翻譯】 現代漢語譯本 身不同，即是應化弟子眾多（其數量非常多），所以（這幾句話總結說明了說相同、說不同、說一、說多都是不對的）。因此可知，整個法界的身非生非滅，怎麼能豎向劃分當來、現在，橫向討論彼此呢？既然非生非滅，無量義就成立了，而且清凈的佛剎中，即使是微塵、剎土、水、樹，都是佛身。所以經中說：『這些眾鳥都是阿彌陀佛變化所作。』《智度論》說：『眾生非常多，如果佛在處處顯現身，眾生反而不相信，認為那是幻化，心中不敬重。』有些眾生從人那裡聽聞佛法，心不開悟，如果從畜生那裡聽聞佛法，反而就相信接受，如《本生經》所說，菩薩示現畜生身為人說法，因為說法稀有，所以沒有不相信接受的。有人認為畜生是有情之物，如果樹木無心而有音聲，他們就都相信接受。因此，水、樹、禽鳥都是佛身變現。如果佛的壽命有盡頭，那麼道場、國土以及各種水鳥的音聲也應該有盡頭。如果有盡頭，就不應該有補處；如果沒有盡頭，就不應該說滅。（如果國土、水鳥等都滅盡了，又哪裡有補處呢？這四句應該對應篇首所引用的經文。）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。《觀經》說，每一個池中都有六十億七寶蓮花，團圓正等，十二由旬大。《大本阿彌陀經》說，池中的蓮花或者一由旬，乃至百由旬、千由旬。人世間的車輪，再大也不超過一丈，縱然是輪王千輻金輪，縱橫也不過一由旬，怎麼會大小相差這麼遠呢？解釋花輪的大小，也像身城一樣，因為眾生的根機有大小，所以身城、水樹現有大小，蓮花也是這樣。如初地菩薩化現百佛剎（初地菩薩所化現有百佛剎的人），見到佛百葉花；二地菩薩化現千佛剎，就見到千葉花；三地菩薩見到萬葉花；四地菩薩見到億葉花；五地菩薩見到千億葉花；六地菩薩見到百千億葉花；七地菩薩見到百千億那由他葉花；八地菩薩見到百千萬三千大千世界葉花。
【English Translation】 English version The difference in bodies signifies the multitude of manifested disciples (their number is vast), hence (these sentences conclude by revealing that saying 'same,' 'different,' 'one,' or 'many' is all incorrect). Therefore, it is known that the body of the entire Dharma Realm is neither born nor extinguished. How can one vertically divide the future and present, or horizontally discuss 'this' and 'that'? Since it is neither born nor extinguished, the meaning of 'immeasurable' is established. Moreover, in a pure Buddha-land, even dust motes, lands, water, and trees are all the body of the Buddha. Therefore, the sutra says: 'These various birds are all transformations created by Amitabha Buddha' (Amitabha Buddha). The Mahaprajnaparamita Shastra says: 'Sentient beings are very numerous. If the Buddha were to manifest bodies everywhere, sentient beings would not believe, thinking it was an illusion, and would not have respect in their hearts.' Some sentient beings, upon hearing the Dharma from humans, do not awaken, but if they hear the Dharma from animals, they believe and accept it. As the Jataka Tales say, a Bodhisattva manifested as an animal to preach the Dharma to humans. Because the preaching was rare, there was no one who did not believe and accept it. Some people believe that animals are sentient beings, and if trees, without a mind, produce sounds, they all believe and accept it. Therefore, water, trees, and birds are all manifestations of the Buddha's body. If the Buddha's lifespan had an end, then the sounds of the bodhimanda (place of enlightenment), lands, and various water birds should also have an end. If there were an end, there should be no replacement; if there were no end, one should not speak of extinction. (If the lands, water birds, etc., were all exhausted, where would there be a replacement? These four sentences should correspond to the sutra passage quoted at the beginning of the chapter.) Like the boundaries of space, they are neither with boundaries nor without boundaries; they can be understood by contemplating with inconceivable wisdom.
The question of the size of the four flower wheels:
The Smaller Amitabha 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 jeweled lotus flowers, perfectly round and equal, twelve yojanas (an ancient Indian unit of distance) in size. The Larger Amitabha Sutra says that the lotus flowers in the pond are either one yojana, or even a hundred or a thousand yojanas. The cartwheels of the human world are no larger than ten feet, and even the thousand-spoked golden wheel of a chakravartin (universal monarch) is no more than one yojana in length and width. How can there be such a vast difference in size? Explaining the size of the flower wheels is like explaining the body-city. Because sentient beings have different capacities, the body-city, water, and trees appear in different sizes, and so do the lotus flowers. For example, a Bodhisattva of the first bhumi (stage of the Bodhisattva path) transforms a hundred Buddha-lands (those transformed by a Bodhisattva of the first bhumi have people in a hundred Buddha-lands) and sees a hundred-petaled flower of the Buddha; a Bodhisattva of the second bhumi transforms a thousand Buddha-lands and sees a thousand-petaled flower; a Bodhisattva of the third bhumi sees a ten-thousand-petaled flower; a Bodhisattva of the fourth bhumi sees a hundred million-petaled flower; a Bodhisattva of the fifth bhumi sees a hundred million-petaled flower; a Bodhisattva of the sixth bhumi sees a hundred thousand million-petaled flower; a Bodhisattva of the seventh bhumi sees a hundred thousand million nayuta (a large number) petaled flower; a Bodhisattva of the eighth bhumi sees a hundred million three thousand great thousand world petaled flower.
世界微塵數九地百千萬億阿僧祇國土微塵數十地十不可說百千億那由他佛微塵數以自受用身有大小故見花亦爾非是花有大小故嘗聞僧言海邊有阿育王舍利塔眾生見者光明各異有見無光者有見光如細豆許者有見如棗炬者有見如指頂大者有見大如斗者如斗者千不一見眾生同一肉眼所見尚異何況菩薩聲聞乃至人天等功用懸絕所感花輪焉得不殊如此土中剎利貴種飛樓杰閣遍滿城邑寒微煢子敝茅土窟乃至不得不應難言大小懸殊何故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曰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(觀音勢至)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何故經言晝夜六時及與清旦食時等事明知亦是權說藉此晝夜喻彼時分非為實事且晝夜往來者是眾生心明暗傾奪感有此相故凈佛國土不應有此如忉利而上尚不假明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故而實佛土無有日月如大論曰釋迦文佛更有凈國土如阿彌陀佛阿彌陀佛亦有不嚴凈國如釋迦文佛此隨機感說亦不妨說有故。
六二乘有無者
問
【現代漢語翻譯】 現代漢語譯本：世界微塵數九地百千萬億阿僧祇（梵文，意為無數）國土微塵數，十地十不可說百千億那由他（梵文，意為極多數）佛微塵數，因為自受用身有大小的緣故，所見的花也因此不同。並非是花本身有大小的緣故。我曾經聽僧人說，海邊有阿育王舍利塔，眾生所見的光明各不相同，有的見不到光，有的見到光像細豆一樣，有的見到像棗炬一樣，有的見到像指尖一樣大，有的見到像斗一樣大，像斗一樣大的，一千個人中也難得見到一個。眾生同一雙肉眼所見尚且不同，何況菩薩、聲聞，乃至人天等，他們的功用相差懸殊，所感應的花輪怎麼會不不同呢？就像這個國土中，剎利（印度種姓，意為武士）貴族的飛樓杰閣遍佈城邑，而寒微貧困的人只能住在簡陋的茅屋土窟，甚至連住的地方都沒有，很難說他們所見的大小沒有差別。這是因為各自的福德所招感，寶池中的花相應也是如此。 五、日月有無的問題 各種版本的經文，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。又有經文說：『彼佛的光明普照佛剎，無量無數不可思議，遮蔽了日月的光芒。』諸聲聞眾都有身光，能照亮一尋（古代長度單位），菩薩的光能照亮極百千尋，兩位菩薩（觀音、勢至）的光明常照三千大千世界。像這樣，即使有日月，也像小火把在太陽旁邊一樣，怎麼會有光照呢？如果日月不能照亮，應該沒有晝夜，為什麼經中說晝夜六時以及清旦食時等事呢？明顯可知這也是權巧方便的說法，借用晝夜來比喻那裡的時分，並非是真實的事情。而且晝夜往來，是眾生的心明暗傾奪，感應而有這種現象。所以清凈的佛國土不應該有這種現象。就像忉利天以上，尚且不借用日月的光明，何況極樂世界？縱然有，也是彼化國眾生色空見沒有斷盡，顯現有這樣的日月相，而真實的佛土是沒有日月的。如《大智度論》所說：『釋迦文佛更有清凈的國土，如阿彌陀佛的國土。阿彌陀佛也有不嚴凈的國土，如釋迦文佛的國土。』這是隨機感應而說的，說有也不妨礙。 六、二乘有無的問題 問：
【English Translation】 English version: The number of dust motes in the world is equal to the dust motes in countless hundreds of thousands of millions of Asamkhya (Sanskrit, meaning innumerable) lands. The number of dust motes of Buddhas in ten lands, ten unspeakable hundreds of thousands of millions of Nayuta (Sanskrit, meaning a very large number), is due to the different sizes of the self-enjoyment bodies, so the flowers seen are also different. It is not because the flowers themselves are of different sizes. I once heard a monk say that there is an Ashoka Stupa (reliquary tower) by the sea, and the light seen by sentient beings is different. Some see no light, some see light like a small bean, some see it like a date torch, some see it as big as a fingertip, and some see it as big as a bushel. It is rare to see one as big as a bushel out of a thousand people. Since sentient beings see differently with the same pair of eyes, how much more so with Bodhisattvas, Sravakas (disciples), and even humans and devas (gods), whose merits and functions are vastly different? How could the flower wheels they perceive not be different? Just like in this land, the flying pavilions and magnificent buildings of the Kshatriya (Indian caste, meaning warrior) nobles are all over the cities, while the poor and destitute can only live in simple thatched huts and earthen caves, or even have no place to live. It is difficult to say that there is no difference in the size of what they see. This is because of the merits and virtues they have accumulated. The flowers in the jeweled pond are also like this. 5. The Question of the Existence or Non-Existence of the Sun and Moon Some versions of the scriptures say that the sun and moon are in the sky, some say that the sun and moon are in the sky but do not move, some do not say whether they exist or not, and some directly say that they do not exist. There are also scriptures that say: 'The light of that Buddha illuminates the Buddha-lands, immeasurable, countless, and inconceivable, obscuring the light of the sun and moon.' All the Sravakas have body light that can illuminate one fathom (an ancient unit of length), and the light of the Bodhisattvas can illuminate hundreds of thousands of fathoms. The light of the two Bodhisattvas (Avalokitesvara and Mahasthamaprapta) constantly illuminates the three thousand great thousand worlds. Like this, even if there are sun and moon, they are like a small torch next to the sun, how can there be light? If the sun and moon cannot illuminate, there should be no day and night. Why do the scriptures speak of the six times of day and night, as well as the time of dawn and the time of eating? It is clear that this is also an expedient way of speaking, using day and night to metaphorically describe the time there, not as a real thing. Moreover, the coming and going of day and night is due to the struggle between light and darkness in the minds of sentient beings, which causes this phenomenon. Therefore, the pure Buddha-land should not have this phenomenon. Just like above the Trayastrimsa Heaven, they do not borrow the light of the sun and moon, how much more so with the Sukhavati (Pure Land)? Even if there are, it is because the sentient beings in that transformed land have not completely eliminated their perception of form and emptiness, and they manifest such images of the sun and moon. But the real Buddha-land has no sun and moon. As the Mahaprajnaparamita Sastra says: 'Sakyamuni Buddha also has pure lands, like the lands of Amitabha Buddha. Amitabha Buddha also has impure lands, like the lands of Sakyamuni Buddha.' This is said according to the response to the occasion, and saying that there are does not hinder it. 6. The Question of the Existence or Non-Existence of the Two Vehicles (Sravakayana and Pratyekabuddhayana) Question:
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(請西方乃大乘善根之境界並無二乘可譏刺之名)是諸經中皆言國土聲聞不可稱量何故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及風柯水響皆演小故暫證小果漸次增進至菩薩位非是住小是故說無二乘者有二義一是決定二乘不生是寔無故二是不住二乘是畢竟無故譬如二人同官郎署一人官止於此一人將遷止郎署者可以稱郎以無後官故將遷官者不定是郎以郎畢竟改故以是故凈土不得言有二乘以畢竟至菩薩位故。
七婦女有無者
聱王經中阿彌陀佛亦有父母何得言無女人釋此亦化作如化鸚鵡海東疏曰聲王經說安樂世界阿彌陀佛有父母者是變化女非寔報女又復雖有父母而非胎生實是化生假為父母如彼經言若四眾能正受(正念受持)佛之名號以此功德臨命終時阿彌陀佛即興大眾住此人所令其得見見已慶悅倍增功德以是因緣所生之處永離胞胎穢欲之形純處鮮妙寶蓮花中自然化生具大神通光明赫奕當知父母假寄之耳或說聲王經中說有父母是顯彼佛所住穢土是義不然何故彼經既說寶蓮化生又言二菩薩侍立左右此等悉是凈土相不異觀經所說故當知彼經所說提婆達多及魔王等悉于凈土變化所作不由此等為非凈土如化畜生非穢土故。
八發心
【現代漢語翻譯】 現代漢語譯本： 天親菩薩在《無量壽偈》中說：『大乘善根界，等無譏嫌名，乃至不聞二乘名，何況有實。』（請注意，西方極樂世界乃是大乘善根的境界，並沒有二乘可以譏諷、指責的名號。） 這些經典中都說，極樂世界的聲聞數量不可稱量，為什麼釋先德卻說二乘人往生到極樂世界，都是臨終時回小向大，因為他們習慣了小乘的修行，聽聞佛所說以及風聲水響都演說小乘的教義，所以暫時證得小乘的果位，然後逐漸增進，最終達到菩薩的果位，並非停留在小乘。因此說沒有二乘，有兩層含義：一是決定性的二乘人不會往生，因為實際上沒有；二是不停留在二乘，是畢竟沒有。譬如兩個人同在官府任職，一個人官位止於此，一個人將要陞遷，那麼停留在郎署的人可以稱為郎，因為沒有後續的官位了；將要陞遷的人不一定是郎，因為郎的身份畢竟會改變。因此，凈土不能說有二乘，因為最終都會達到菩薩的果位。
七、關於是否有婦女的問題
《聲王經》中說阿彌陀佛也有父母，怎麼能說沒有女人呢？解釋：這也是化現出來的，如同化現的鸚鵡。《海東疏》說，《聲王經》說極樂世界的阿彌陀佛有父母，是變化出來的女子，不是真實的報身女子。而且，即使有父母，也不是胎生，而是化生，假借為父母，如同經中所說：如果四眾弟子能夠正確地受持（正念受持）佛的名號，憑藉這個功德，臨命終時，阿彌陀佛就會帶領大眾來到這個人所在的地方，讓他得見，見到后慶幸喜悅，功德倍增。因為這個因緣，所往生的地方永遠脫離胞胎污穢的形體，完全處於鮮艷美妙的寶蓮花中，自然化生，具有大神力，光明赫奕。應當知道父母只是假借而已。或者說，《聲王經》中說有父母，是爲了顯示佛所居住的穢土，這種說法是不對的。為什麼呢？因為這部經既說了寶蓮花化生，又說了有兩位菩薩侍立左右，這些都是凈土的景象，與《觀經》所說沒有區別。所以應當知道這部經所說的提婆達多（Devadatta）以及魔王等，都是在凈土中變化所作，不能因為這些就認為不是凈土，如同化現的畜生，不能因此就認為不是凈土。
八、發心
【English Translation】 English version: Vasubandhu Bodhisattva (Tianqin Pusa) says in the Verse on the Infinite Life Sutra (Wuliangshou Jing): 'In the realm of Great Vehicle good roots, there are no names of criticism or dislike, not even the name of the Two Vehicles is heard, let alone their actual existence.' (Please note that the Western Pure Land is the realm of Great Vehicle good roots, and there are no names of the Two Vehicles that can be criticized or blamed.) In these sutras, it is said that the number of Shravakas (Shengwen) in the Land of Ultimate Bliss is immeasurable. Why does the former virtuous one explain that those of the Two Vehicles who are born in the Pure Land all turn from the Small Vehicle to the Great Vehicle at the time of death? Because they are accustomed to the practice of the Small Vehicle, and they hear the Buddha's teachings and the sounds of wind and water all expounding the teachings of the Small Vehicle, they temporarily attain the fruit of the Small Vehicle, and then gradually increase and advance until they reach the position of Bodhisattva (Pusa), not remaining in the Small Vehicle. Therefore, saying that there are no Two Vehicles has two meanings: first, those who are determined in the Two Vehicles will not be born there, because in reality there are none; second, they do not remain in the Two Vehicles, because they are ultimately non-existent. For example, two people are in the same government office, one whose official position stops here, and one who will be promoted. The one who remains in the office can be called an official because there is no subsequent official position; the one who will be promoted is not necessarily an official because the identity of the official will ultimately change. Therefore, it cannot be said that there are Two Vehicles in the Pure Land, because they will ultimately reach the position of Bodhisattva.
- Regarding the Question of Whether There Are Women
In the Shēngwáng Sutra, it is said that Amitabha Buddha (Amituo Fo) also has parents, how can it be said that there are no women? Explanation: This is also a transformation, like a transformed parrot. The 'Haidong Shu' says that the Shēngwáng Sutra says that Amitabha Buddha in the Land of Bliss has parents, who are transformed women, not real reward-body women. Moreover, even if there are parents, they are not born from the womb, but are transformed, borrowed as parents, as the sutra says: If the fourfold assembly (sizhong dizi) can correctly uphold (zheng nian shouchi) the name of the Buddha, by this merit, at the time of death, Amitabha Buddha will lead the assembly to the place where this person is, so that he can see them. After seeing them, he will rejoice and his merit will be doubled. Because of this cause, the place of rebirth will forever be free from the defiled form of the womb, and will be completely in a fresh and wonderful treasure lotus flower, naturally transformed, possessing great divine power and radiant light. It should be known that parents are only borrowed. Or it is said that the Shēngwáng Sutra says that there are parents in order to show the defiled land where the Buddha resides, which is not correct. Why? Because this sutra speaks of transformation from a treasure lotus flower and also says that two Bodhisattvas stand on the left and right, all of which are scenes of the Pure Land, no different from what is said in the Contemplation Sutra (Guan Jing). Therefore, it should be known that the Devadatta (Tiba Daduō) and the demon kings mentioned in this sutra are all transformations made in the Pure Land, and it cannot be said that it is not the Pure Land because of these, just as a transformed animal cannot be said to be a defiled land because of it.
- Arousing the Bodhi Mind (Faxin)
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今欲和會者諸經皆是發大菩提心以為因故何故若是最初無大因者其人雖復經耳亦生疑難何得頓聞頓信是故當知下品十念者亦是宿植大因後生退墮故其臨終遇善知識如旱苗得雨萌茅頓發故若無因者知識尚不得遇何況信受如聰慧貴游之士多有愈聞愈不信者即知一聞頓念非是小緣不應以一生作惡便謂此人無大因故經云世間人民得聞阿彌陀名號若慈心喜悅毛𩬊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何故所謂善根者不專言智慧若復無根如種焦谷豈有芽出如世間弈棋小事有無知賤流頓學頓精者有智士習之終身居末品者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故。
九疑城胎生者
元魏譯曰若有眾生墮于疑悔積集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不能生信由聞佛名起信心故以此因緣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曰不了佛智然猶信罪福修習善本願生其國是故胎生宋譯曰眾生所種善根不能離相不求佛慧妄生分別深著世樂人間福報是故胎生王氏本曰若有眾生修諸功德愿生彼剎后復疑
【現代漢語翻譯】 現代漢語譯本
大小根器：
魏譯（指魏譯本《觀無量壽經》）中說三輩往生者都發菩提心，《觀經》（指《觀無量壽經》）下品直言十念，諸經說法互有差異，現在想要調和這些說法，是因為諸經都以發大菩提心作為根本原因。為什麼這樣說呢？如果最初沒有大的善根因緣，這個人即使聽聞佛法，也會產生懷疑和困難，怎麼可能一下子聽聞就相信呢？所以應當知道，下品十唸的人，也是宿世種下深厚的善根，後來退步墮落，所以臨終時遇到善知識，就像乾旱的禾苗得到雨水，茅草的嫩芽一下子萌發。如果沒有善根因緣，善知識尚且不能遇到，更何況信受佛法呢？就像聰明有地位的人，往往越聽越不相信佛法，由此可知，一聽聞就信受，一念佛就相應，不是小的因緣。不應該因為一個人一生作惡，就認為這個人沒有大的善根因緣。經中說，世間人民聽聞阿彌陀（Amitabha）名號，如果慈心喜悅，汗毛豎立，眼淚流出，都是因為累世曾經修行佛道，或者在其他佛（Buddha）的國土曾經作為菩薩（Bodhisattva）。所以不論是愚笨還是聰明，凡是至誠懇切唸佛的人，都是多劫以來深植善根，發大菩提心的人。為什麼這樣說呢？所謂的善根，不只是智慧。如果像沒有根的植物，像播種燒焦的穀子，怎麼會有芽長出來呢？就像世間下棋這樣的小事，有無知卑賤的人一下子學就一下子精通，有聰明的人學習一輩子最終還是水平很差，由此可知，即使是小小的技能，沒有相應的因緣尚且不能入門，更何況是偉大的佛法呢？所以，如果有人相信這種稀有難信的佛法，這個人就是具有大心的菩薩。
九疑城胎生：
元魏譯本說：如果有的眾生墮入懷疑和後悔之中，但仍然積累善根，希望獲得佛智（Buddha-wisdom），包括普遍智（universal wisdom）、不可思議智（inconceivable wisdom）、無等智（unequalled wisdom）、威德智（wisdom of power and virtue）、廣大智（vast wisdom），但對於自己的善根不能生起信心，因為聽聞佛名而生起信心，因為這樣的因緣，在五百歲中處於花胎之中，就像在花園宮殿中一樣，見不到佛，聽不到法，這叫做胎生。魏譯本說：不瞭解佛智，但仍然相信罪福報應，修習善的根本，發願往生極樂世界，所以會胎生。宋譯本說：眾生所種的善根不能離開表相，不尋求佛的智慧，妄生分別，深深執著於世間的快樂和人間的福報，所以會胎生。王氏本說：如果有的眾生修習各種功德，發願往生極樂世界，後來又產生懷疑。 English version
Superior and Inferior Capacities:
The Wei translation (referring to the Wei version of the Contemplation Sutra) states that all three grades of rebirth aspirants generate Bodhicitta (the aspiration for enlightenment), while the lower grade in the Contemplation Sutra directly mentions ten recitations. Since the sutras differ in their explanations, to reconcile these differences, all sutras consider the generation of great Bodhicitta as the fundamental cause. Why is this so? If there is no great cause initially, even if a person hears the Dharma, they will have doubts and difficulties. How could they suddenly hear and believe? Therefore, it should be understood that those who perform the ten recitations in the lower grade also planted deep roots of goodness in past lives but later regressed and fell. Thus, when they encounter a good advisor at the time of death, it is like parched seedlings receiving rain, and the sprouts of grass suddenly emerge. If there is no cause, one cannot even encounter a good advisor, let alone believe and accept the Dharma. Just as intelligent and noble individuals often become more disbelieving the more they hear, it can be known that hearing and believing immediately, and reciting the Buddha's name and resonating with it, are not small causes. One should not assume that a person has no great cause simply because they have done evil in one lifetime. The sutra says that if people in the world hear the name of Amitabha (Amitabha), and if they feel joy with a compassionate heart, their hair stands on end, and tears flow, it is because they have practiced the Buddha's path in many lifetimes, or have been Bodhisattvas (Bodhisattva) in other Buddha lands. Therefore, regardless of whether one is foolish or intelligent, all who sincerely recite the Buddha's name have deeply planted roots of goodness and generated great Bodhicitta over many kalpas (eons). Why is this so? The so-called roots of goodness are not limited to wisdom. If there are no roots, like planting scorched seeds, how can sprouts grow? Just like the small matter of playing chess in the world, there are ignorant and lowly people who learn and master it quickly, while there are intelligent people who practice it for a lifetime but remain at a low level. From this, it can be known that even for a small skill, one cannot enter without the corresponding cause, let alone the great Dharma. Therefore, if someone believes in this rare and difficult-to-believe Dharma, that person is a Bodhisattva with a great mind.
Birth in a Flower Womb in Jiuyi City:
The Yuan Wei translation says: If there are sentient beings who fall into doubt and regret, but still accumulate roots of goodness, hoping to attain Buddha-wisdom (Buddha-wisdom), including universal wisdom (universal wisdom), inconceivable wisdom (inconceivable wisdom), unequalled wisdom (unequalled wisdom), wisdom of power and virtue (wisdom of power and virtue), and vast wisdom (vast wisdom), but they cannot generate faith in their own roots of goodness, and they generate faith because they hear the Buddha's name. Because of this cause, they remain in a flower womb for five hundred years, as if they were in a garden palace, unable to see the Buddha or hear the Dharma. This is called birth in a flower womb. The Wei translation says: They do not understand Buddha-wisdom, but they still believe in karmic retribution, cultivate the roots of goodness, and vow to be reborn in that land, so they are born in a flower womb. The Song translation says: The roots of goodness that sentient beings plant cannot be separated from appearances, they do not seek the wisdom of the Buddha, they give rise to false discriminations, and they are deeply attached to worldly pleasures and human blessings, so they are born in a flower womb. The Wang version says: If there are sentient beings who cultivate various merits and vow to be reborn in that land, but later develop doubts.
【English Translation】 English version
Superior and Inferior Capacities:
The Wei translation (referring to the Wei version of the Contemplation Sutra) states that all three grades of rebirth aspirants generate Bodhicitta (the aspiration for enlightenment), while the lower grade in the Contemplation Sutra directly mentions ten recitations. Since the sutras differ in their explanations, to reconcile these differences, all sutras consider the generation of great Bodhicitta as the fundamental cause. Why is this so? If there is no great cause initially, even if a person hears the Dharma, they will have doubts and difficulties. How could they suddenly hear and believe? Therefore, it should be understood that those who perform the ten recitations in the lower grade also planted deep roots of goodness in past lives but later regressed and fell. Thus, when they encounter a good advisor at the time of death, it is like parched seedlings receiving rain, and the sprouts of grass suddenly emerge. If there is no cause, one cannot even encounter a good advisor, let alone believe and accept the Dharma. Just as intelligent and noble individuals often become more disbelieving the more they hear, it can be known that hearing and believing immediately, and reciting the Buddha's name and resonating with it, are not small causes. One should not assume that a person has no great cause simply because they have done evil in one lifetime. The sutra says that if people in the world hear the name of Amitabha (Amitabha), and if they feel joy with a compassionate heart, their hair stands on end, and tears flow, it is because they have practiced the Buddha's path in many lifetimes, or have been Bodhisattvas (Bodhisattva) in other Buddha lands. Therefore, regardless of whether one is foolish or intelligent, all who sincerely recite the Buddha's name have deeply planted roots of goodness and generated great Bodhicitta over many kalpas (eons). Why is this so? The so-called roots of goodness are not limited to wisdom. If there are no roots, like planting scorched seeds, how can sprouts grow? Just like the small matter of playing chess in the world, there are ignorant and lowly people who learn and master it quickly, while there are intelligent people who practice it for a lifetime but remain at a low level. From this, it can be known that even for a small skill, one cannot enter without the corresponding cause, let alone the great Dharma. Therefore, if someone believes in this rare and difficult-to-believe Dharma, that person is a Bodhisattva with a great mind.
Birth in a Flower Womb in Jiuyi City:
The Yuan Wei translation says: If there are sentient beings who fall into doubt and regret, but still accumulate roots of goodness, hoping to attain Buddha-wisdom (Buddha-wisdom), including universal wisdom (universal wisdom), inconceivable wisdom (inconceivable wisdom), unequalled wisdom (unequalled wisdom), wisdom of power and virtue (wisdom of power and virtue), and vast wisdom (vast wisdom), but they cannot generate faith in their own roots of goodness, and they generate faith because they hear the Buddha's name. Because of this cause, they remain in a flower womb for five hundred years, as if they were in a garden palace, unable to see the Buddha or hear the Dharma. This is called birth in a flower womb. The Wei translation says: They do not understand Buddha-wisdom, but they still believe in karmic retribution, cultivate the roots of goodness, and vow to be reborn in that land, so they are born in a flower womb. The Song translation says: The roots of goodness that sentient beings plant cannot be separated from appearances, they do not seek the wisdom of the Buddha, they give rise to false discriminations, and they are deeply attached to worldly pleasures and human blessings, so they are born in a flower womb. The Wang version says: If there are sentient beings who cultivate various merits and vow to be reborn in that land, but later develop doubts.
悔不信有彼佛剎不信作善得福其人雖爾續有念心暫信暫不信臨命終時佛乃化現其身令彼目見以心悔故其過差少亦生彼剎是謂胎生今按前二譯但不信自性不了佛智名胎生故宋譯則直言修善求生人天者為胎生極樂國中無胎生故若王氏則又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大約凈土中略言九品廣言千萬品亦不能盡如今生人中者種種福報種種罪業各各不同是故諸譯雖互異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果者即頓了自心不從他得以入悟方能脫疑是故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(指下中下下二種)經歷六劫十二劫方得花開此但五百歲故若如王本則信佛猛利未若最後二種又所生在其剎邊地(即縣城)不應五百歲得見佛故。
十五逆往生者
大經曰唯除造五無間惡業誹謗正法及諸聖人觀經則五逆十惡臨終十念皆得往生當知大經揀五逆者以誹謗故何故入凈土以信為導師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焰障佛智如鐵壁是故法海慧風無因得受觀經揀誹謗不揀五逆者義同文異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皈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。
西方合論卷之十(終)
No. 1165-E 西方合論標註䟦
往予攜郢中張明教(五教)參訪袁中郎先生一日出西方合論相視予驚歎其禪土合源超絕樂邦諸典從中有未甚瞭解者隨請質先生命明教標註其首及持歸南中每欲梓以度世而未就也歲己未海虞文學瞿元初(純仁)終後遺法財見施予即就其靈前許刻經十卷薦為往生適從吳門瑞光臥病為憶前愿因檢付袁無涯(叔度)重為詮次仇校而屬吾徒性成董其役一以報袁先生法施之恩一以了瞿文學財施之愿至於撰述之精詳議論之卓越是在明眼者自得之耳予復何贅。
旹 大明泰昌改元歲在庚申暢月長至日喝石老人如奇力疾謹識
【現代漢語翻譯】 現代漢語譯本：不應因為曾經的錯誤而自我設限，因為即使是具有大智慧的人，起初也可能不相信佛法，但後來因為受到啓發而猛然醒悟，認識到之前的錯誤。例如，韓愈（韓昌黎）起初排斥佛骨，後來皈依大顛禪師；張無盡最初詆譭佛書，甚至想寫《無佛論》，後來讀了《維摩詰經》后大有領悟，最終成為宗門中的傑出人物。這在佛法中是極為稀有的事情。因此，儒林中的英才俊傑，或許會因為錯誤的聽信和先入為主的觀念而誤謗佛法，但只要迅速改正悔悟，就是一件盛事，不應以曾經的誹謗作為修行的障礙。
《西方合論》卷之十（終）
No. 1165-E 《西方合論》標註跋
過去我帶著郢中的張明教（五教）拜訪袁中郎先生，有一天他拿出《西方合論》給我們看，我驚歎于其禪宗與凈土宗合一的淵源，超越了極樂世界的各種經典。其中有些地方我不是很瞭解，就請教袁先生，他命張明教標註了書的首部。後來我帶著書回到南中，一直想刊印此書以普度眾生，但未能如願。己未年，海虞的文學家瞿元初（純仁）去世后，遺留的財產被用來行善。我便在他的靈前許諾刻印十卷經書，以此迴向他往生。恰好我在吳門瑞光寺生病，想起了之前的願望，於是將書稿交給袁無涯（叔度），請他重新整理校對，並囑咐我的弟子性成負責此事。這樣做，一是報答袁先生傳法之恩，二是了卻瞿文學捐資印經的願望。至於本書撰述的精妙詳細，議論的卓越深刻，有眼光的人自然能夠領會，我再多說什麼也是多餘的。
時 大明泰昌改元庚申年暢月冬至日，喝石老人如奇抱病敬識。
【English Translation】 English version: One should not limit oneself due to past mistakes, because even people with great wisdom may initially disbelieve in the Buddha Dharma, but later, through inspiration, they suddenly awaken and recognize their previous errors. For example, Han Yu (Han Changli) initially rejected the Buddha's bones, but later converted to Chan Master Dadian; Zhang Wujin initially slandered Buddhist books and even wanted to write 'On the Absence of Buddha,' but later, after reading the 'Vimalakirti Sutra,' he had great insights and eventually became an outstanding figure in the Chan school. This is an extremely rare occurrence in the Dharma. Therefore, talented individuals in the Confucian world may mistakenly slander the Buddha Dharma due to erroneous beliefs and preconceived notions, but as long as they quickly correct and repent, it is a great thing, and they should not use past slander as an obstacle to practice.
'Western Synthesis' Volume Ten (End)
No. 1165-E Postscript to the Annotated 'Western Synthesis'
In the past, I took Zhang Mingjiao (Five Teachings) from Yingzhong to visit Mr. Yuan Zhonglang. One day, he showed us the 'Western Synthesis,' and I was amazed by its integration of Chan and Pure Land origins, surpassing various classics of the Land of Bliss (Sukhavati). There were some parts I didn't quite understand, so I asked Mr. Yuan, who instructed Zhang Mingjiao to annotate the beginning of the book. Later, I took the book back to Southern China, always wanting to publish it to benefit all beings, but I couldn't fulfill this wish. In the year of Jiwei, the scholar Qu Yuanchu (Chunren) from Haiyu passed away, and his remaining property was used for charitable deeds. I vowed before his spirit to print ten volumes of scriptures to dedicate to his rebirth. Coincidentally, I fell ill at Ruiguang Temple in Wumen and remembered my previous vow, so I handed the manuscript to Yuan Wuya (Shudu), asking him to reorganize and proofread it, and instructed my disciple Xingcheng to be responsible for this task. By doing so, I am repaying Mr. Yuan's kindness of teaching the Dharma and fulfilling Mr. Qu's wish of donating funds to print scriptures. As for the book's exquisite and detailed writing, and its profound and insightful discussions, those with discerning eyes will naturally understand it; anything more I say would be superfluous.
At the time, On the winter solstice of the Chang month in the year Gengshen, the first year of the Taichang reign of the Great Ming Dynasty, the old man Heshi, Ruqi, respectfully records this while ill.