X61n1166_凈慈要語
卍新續藏第 61 冊 No. 1166 凈慈要語
No. 1166-A
參禪主乎見性閱教貴乎照心念佛一門禪教並行理有固然非特陳言如今大師總攝萬行於唸佛三昧首倡眾善於殺生一戒其初所謂執理而廢事反有落空之禍執事而迷理猶有往生之益此乃禪者俯而就之教者跂而及之淘汰禪教有弊之徒直指凈土歸元之路其次所謂世風薄惡競尚浮靡窮極口腹之慾羅盡水陸之珍乃至慚恥為人無惻隱之心稱儒負仁育之化戒以殺生勸以放生所以上體諸佛之大慈下滿眾生之深愛也於戲凈慈為言夫偉矣哉自非禪教圓明仁慈宏大安暨于茲仰贊大師世稱古佛宜哉可謂昏衢寶炬苦海慈航洛陽書肆中野是誰就余請參考于其事實成剞劂之功予忝學禪雖未諳凈土粗筆厥所考乃系之書上庶幾若見若聞咸資勸修或緇或素同沾利樂云爾。
旹 寬文癸丑孟夏佛降誕日 贊州指山釋養存敬䟦
No. 1166-B 永覺師傳
為霖錄曰禪師落髮后壽昌逢遷化依法兄博山三年而受具塔志中言及昌遷化依止同門博山無異禪師三載受具已而辭歸閩住山舟過劍津聞僧唱法華經曰一時謦欬俱共彈指是二音聲遍至十方諸佛世界廓然大悟乃徹見壽昌用處(云云)師至五十六歲因謁聞谷大師于寶善一見投契力勸出世乃所傳云棲戒
【現代漢語翻譯】 現代漢語譯本：參禪主要在於明心見性，閱讀經教貴在觀照自心。唸佛法門是禪與教並行，這個道理本來就是如此，並非我個人的陳詞濫調。如今凈慈大師將所有修行方法都歸納于唸佛三昧，並將斷絕殺生作為一切善行的開端。最初，所謂執著于理而廢棄事修，反而會有落空的禍患；執著於事修而迷惑于理，卻還有往生的益處。這實在是禪宗修行者俯身遷就，教理研習者踮腳能夠達到的境界。淘汰那些禪教中存在弊端的人，直接指明迴歸凈土的道路。其次，所謂世風日下，人們競相追求浮華奢侈，窮盡口腹之慾，蒐羅各種水陸珍品，甚至羞於做人，沒有絲毫的惻隱之心，空有儒者的名號卻辜負了仁愛教化的宗旨。因此，大師提倡戒殺放生，上能體悟諸佛的大慈大悲，下能滿足眾生深切的愛護之心。唉！凈慈大師的言論真是偉大啊！如果不是禪教圓融通達，仁慈博大宏偉，怎麼能夠達到這樣的境界呢？仰慕讚歎大師，世人稱他為古佛，真是當之無愧！他真可謂是黑暗道路上的寶炬，苦海中的慈航。洛陽書肆中的中野先生是誰呢？如果有人問我，請參考他所做的事實，成就刊刻的功德。我忝為學禪之人，雖然不熟悉凈土法門，也粗略地寫下我所考察的內容，並將它附在書上，希望無論是見到還是聽到的人，都能因此受到勸勉而修行，無論是出家僧人還是在家信徒，都能一同獲得利益和快樂。時在寬文癸丑年孟夏佛誕之日，贊州指山的釋養存敬謹跋。 永覺師傳：為霖錄中記載，禪師剃度出家后，壽昌和尚圓寂，於是依止法兄博山和尚三年並受具足戒。塔志中提到壽昌和尚圓寂后，（禪師）依止同門博山和尚三年受具足戒，不久便辭別返回福建，住在山中。一次乘船經過劍津，聽到僧人誦讀《法華經》，當聽到『一時謦欬，俱共彈指，是二音聲，遍至十方諸佛世界』時，豁然大悟，徹底明白了壽昌和尚的用心之處（此處省略）。禪師五十六歲時，因為拜謁聞谷大師于寶善寺，一見如故，聞谷大師極力勸請禪師出世弘法，並傳授了云棲的戒律。
【English Translation】 English version: To practice Chan (Zen) is mainly about seeing one's nature, and to read the teachings is valued for illuminating one's mind. The practice of reciting the Buddha's name (Nianfo) is a parallel practice of Chan and the teachings, and this principle is inherently so, not just my own cliché. Now, Great Master Jingci encompasses all practices in the Samadhi of reciting the Buddha's name, and initiates all good deeds with the precept of abstaining from killing. Initially, the so-called clinging to principle while abandoning practice would lead to the disaster of falling into emptiness; clinging to practice while being deluded by principle would still have the benefit of being reborn in the Pure Land. This is truly a state that Chan practitioners can condescend to, and those who study the teachings can reach by tiptoeing. Eliminate those who have shortcomings in Chan and the teachings, and directly point out the path to returning to the Pure Land. Secondly, the so-called declining social customs, people competing for extravagance and luxury, exhausting the desires of the palate, collecting all kinds of aquatic and terrestrial treasures, even being ashamed to be human, without any compassion, having the name of Confucian scholars but failing the purpose of benevolent education. Therefore, the Great Master advocates abstaining from killing and releasing life, which can embody the great compassion of all Buddhas above and satisfy the deep love of all beings below. Alas! The words of Great Master Jingci are truly great! If it were not for the perfect and thorough understanding of Chan and the teachings, and the great and grand benevolence and compassion, how could one reach such a state? Admiring and praising the Great Master, the world calls him an ancient Buddha, which is truly well-deserved! He can be called the precious torch in the dark road and the compassionate boat in the sea of suffering. Who is Mr. Zhongye in the Luoyang bookstore? If someone asks me, please refer to the facts he has done to achieve the merit of engraving. I, as a student of Chan, although not familiar with the Pure Land method, have roughly written down what I have examined and attached it to the book, hoping that whether those who see or hear it will be encouraged to practice, and whether they are monks or laypeople, they can all share the benefits and happiness. At the time of the Buddha's birthday in the early summer of the Gui Chou year of Kanbun, Shi Yangcun of Zhishan in Zan Province respectfully wrote the postscript. The Biography of Master Yongjue: The Weilin Record states that after the Chan Master was tonsured and became a monk, Master Shouchang passed away, so he relied on his Dharma brother, Master Boshan, for three years and received the full precepts. The pagoda inscription mentions that after Master Shouchang passed away, (the Chan Master) relied on his fellow disciple, Master Boshan, for three years and received the full precepts, and soon after bid farewell and returned to Fujian, living in the mountains. Once, while traveling by boat through Jianjin, he heard a monk reciting the Lotus Sutra, and when he heard 'At that time, there was a clearing of the throat, and all together snapped their fingers, these two sounds spread to the worlds of all Buddhas in the ten directions,' he suddenly realized and thoroughly understood the intention of Master Shouchang (omitted here). When the Chan Master was fifty-six years old, because he visited Great Master Wengu at Baoshan Temple, they hit it off at first sight, and Great Master Wengu strongly urged the Chan Master to come out to propagate the Dharma and transmitted the precepts of Yunqi.
本授之明年應鼓山請猶以庵主自居又二年開法泉之開元而懷中瓣香始為無明老人拈之師曰禪本壽昌(初住寶方后住壽昌)戒本真寂未可誣也繼又開法杭之真寂延之寶善後復歸鼓山重建寺宇大闡宗風海內皆尊之曰古佛古佛三會語及諸撰述凡二十種計八十餘卷(其詳備乎林涵齋居士行業記)。
No. 1166-C 凈慈要語序
凈慈者何聞谷大師所命庵名也庵名之以凈慈者何謂唸佛放生也念佛放生其所求者何謂還其心之本凈本慈也蓋本然之心廓然常凈自眾生迷其本然則心外見法故目為色染耳為聲染鼻為香染舌為味染身為觸染意為法染流逸外奔不能自返繇是起業造罪永沉五濁之區無有出期我佛愍之乃為說治染還凈之法機固靡一教亦各殊然唸佛一門其最要者也一心念佛用志不分六根都攝凈念相繼則目不為色染耳不為聲染鼻不為香染舌不為味染身不為觸染意不為法染即現處娑婆界內渾身已坐在蓮花國里又何后報之不清凈乎然雖修唸佛三昧而福德不具善果難成故必廣修眾善以為助因眾善伙矣而慈行其首也慈行亦伙矣而戒殺放生其首也蓋以眾生所最愛者莫如生所最苦者莫如死凡有血氣斯情萬均秪為相習於忍同體之仁痿痹不行乃恬然殺戮不以為怪豈心之本然哉以故我佛苦口丁寧首戒殺生廣勸放生與其所最愛而救其所最
【現代漢語翻譯】 現代漢語譯本： 授記的第二年，應鼓山邀請，仍然以庵主的身份自居。又過了兩年，在泉州開元寺開法，懷中才將一瓣香敬獻給無明老人拈香。老師說：『禪本于壽昌（最初住在寶方，後來住在壽昌），戒本于真寂，不可誣衊啊！』 接著又在杭州真寂寺、延慶寺寶善院開法，後來又回到鼓山重建寺宇，大力弘揚宗風，海內都尊敬他，稱他為古佛。古佛三會語及各種著作，共有二十種，總計八十餘卷（詳細情況記載在林涵齋居士的行業記中）。 凈慈要語序 凈慈是什麼？是何聞谷大師所命名的庵名。用『凈慈』來命名庵的原因是什麼？是說唸佛放生。唸佛放生所求的是什麼？是說恢復其心的本凈本慈。原本的心廓然常凈，自從眾生迷惑了本然之心，就在心外見法，所以眼睛被色所染，耳朵被聲所染，鼻子被香所染，舌頭被味所染，身體被觸所染，意識被法所染，放縱外奔而不能返回。因此起業造罪，永遠沉淪在五濁的區域，沒有脫離的期限。我佛憐憫他們，於是為他們說去除染污、恢復清凈的方法，方法固然不一，教義也各有不同，然而唸佛這一法門，是最重要的。一心念佛，專心致志，六根都攝，凈念相繼，那麼眼睛就不會被色所染，耳朵就不會被聲所染，鼻子就不會被香所染，舌頭就不會被味所染，身體就不會被觸所染，意識就不會被法所染，即使身處娑婆界內，渾身已經坐在蓮花國里，又有什麼后報是不清凈的呢？然而即使修習唸佛三昧，如果福德不具足，善果難以成就，所以必須廣修眾善作為助因，眾善之中，慈行是首要的。慈行之中，戒殺放生是首要的。因為眾生最愛惜的是生命，最痛苦的是死亡，凡是有血氣的，這種情感都是一樣的。只因爲相習於忍耐，同體的仁愛之心麻痹不行，竟然恬然殺戮而不以為怪，這難道是心的本然嗎？因此我佛苦口婆心，首要戒殺生，廣勸放生，對於他們最愛惜的，就去救護他們。
【English Translation】 English version: In the second year after the prediction, upon the invitation of Gushan (鼓山), he still resided as the abbot of the hermitage. Two years later, he opened the Dharma at Kaiyuan Temple (開元寺) in Quanzhou, and Huai Zhong (懷中) then offered a sprig of incense to the old man Wuming (無明) to light. The master said, 'Chan (禪) originates from Shouchang (壽昌) (initially residing in Baofang (寶方), later residing in Shouchang (壽昌)), and the precepts originate from Zhenji (真寂), which cannot be slandered!' Subsequently, he opened the Dharma at Zhenji Temple (真寂寺) in Hangzhou, Baoshan (寶善) Hall of Yanqing Temple (延慶寺), and later returned to Gushan (鼓山) to rebuild the temple, greatly promoting the sect's style. Everyone within the seas respected him, calling him the Ancient Buddha. The Ancient Buddha's Three Assemblies Discourse and various writings amount to twenty types, totaling more than eighty volumes (details are recorded in the conduct record of layman Lin Hanzhai (林涵齋)). Preface to Essential Words of Jingci (凈慈) What is Jingci (凈慈)? It is the name of the hermitage named by Great Master He Wengu (何聞谷). What is the reason for naming the hermitage 'Jingci (凈慈)'? It means reciting the Buddha's name and liberating lives. What is sought by reciting the Buddha's name and liberating lives? It means restoring the original purity and original compassion of the mind. The original mind is vast and always pure. Since sentient beings are deluded about their original nature, they see the Dharma outside the mind. Therefore, the eyes are stained by form, the ears are stained by sound, the nose is stained by fragrance, the tongue is stained by taste, the body is stained by touch, and the mind is stained by phenomena. They run wild and cannot return. Therefore, they create karma and commit sins, forever sinking in the region of the five turbidities, with no hope of escape. My Buddha pities them and therefore speaks of the method of curing defilement and restoring purity. The methods are certainly not uniform, and the teachings are also different, but the method of reciting the Buddha's name is the most important. Recite the Buddha's name with one mind, focusing the will without distraction, gathering all six senses, and continuing pure thoughts in succession. Then the eyes will not be stained by form, the ears will not be stained by sound, the nose will not be stained by fragrance, the tongue will not be stained by taste, the body will not be stained by touch, and the mind will not be stained by phenomena. Even while in the Saha world (娑婆界), the whole body is already sitting in the Lotus Flower Land. What later retribution could be impure? However, even if one cultivates the Samadhi (三昧) of reciting the Buddha's name, if merit and virtue are not complete, good results are difficult to achieve. Therefore, one must broadly cultivate all good deeds as auxiliary causes. Among all good deeds, compassionate conduct is the most important. Among compassionate conduct, abstaining from killing and liberating lives is the most important. Because what sentient beings cherish most is life, and what they suffer most is death. All those with blood and breath have the same feelings. Only because they are accustomed to endurance, the compassion of the same body is paralyzed and does not function. They are indifferent to killing and do not find it strange. Is this the original nature of the mind? Therefore, my Buddha earnestly and repeatedly warns to first abstain from killing and widely encourages liberating lives, saving what they cherish most.
苦功德之及物為何如也建州城若緇若素奉大師之教篤于唸佛放生之業有年矣猶慮其不能廣且遠也乃謀于余余為取凈土及戒殺諸書整合要語付之梓庶幾凈慈之化蓋洋溢於不窮也哉嗚呼凈慈之義大矣豈止於唸佛放生而已哉唸佛放生可以言凈慈而不可以盡凈慈極而言之凈極覺圓成無上道不出一凈義也廣度有情悲臻永劫不出一慈義也夫諸菩薩上求佛果下化眾生自前前以及後後諸大乘經明此至汗牛充棟今以二字括之了無剩義敢謂大師命名之意止於唸佛放生而已哉諸君當善體此意擴而充之可也雖然更有一句子凈慈二字括不得余欲總為諸君說破怎柰舌頭短也諸君其質之大師。
旹 崇禎甲戌端午後三日 鼓山釋 元賢 題
凈慈要語目次捲上凈門凈土教源唸佛正信念佛正行作福助緣唸佛正愿臨終正念兩土難易凈土辨疑卷下慈門戒殺生戒溺女勸放生戒殺辯疑殺生炯戒
目次(終)
No. 1166
凈慈要語卷之上
鼓山涌泉寺沙門 元賢 述
凈土教源
昔佛為一大事因緣出現於世說種種法普逗群機不過去其習染之穢以還我本來之凈而已但機既不一教亦千殊求其修持最易入道最穩收功最速者則莫如凈土一門也凈土者何謂太虛空中國土森列有凈有穢眾生心凈則生凈土心濁則生濁土
【現代漢語翻譯】 現代漢語譯本：苦修的功德如何普及萬物呢？建州城無論僧俗，都奉行大師的教誨，虔誠地念佛、放生多年了，還擔心不能廣泛而長遠地推行。於是向我請教，我便選取凈土和戒殺等書籍，彙集成重要的語句交付刊印，希望凈慈的教化能夠無窮無盡地傳播開來。唉！凈慈的意義太大了，難道僅僅是念佛放生而已嗎？唸佛放生可以說成是凈慈，但不能完全概括凈慈。從極致來說，凈到極點，覺悟圓滿，成就無上的道，離不開一個『凈』字；廣度有情眾生，慈悲達到永恒的劫數，離不開一個『慈』字。諸位菩薩上求佛果，下化眾生，從過去到現在，所有的大乘經典都在闡明這個道理，多得汗牛充棟，現在用『凈慈』二字來概括，完全沒有遺漏。我怎敢說大師命名的用意僅僅在於唸佛放生呢？諸位應當好好體會這個意思，擴充套件並充實它才是。雖然如此，還有一句話，『凈慈』二字概括不了，我想全部為諸位說破，無奈我的舌頭太短了。諸位還是去請教大師吧。 時在崇禎甲戌年端午節后三天，鼓山釋元賢題。 《凈慈要語》目錄捲上：凈門、凈土教源、唸佛正信、唸佛正行、作福助緣、唸佛正愿、臨終正念、兩土難易、凈土辨疑。卷下：慈門、戒殺生、戒溺女、勸放生、戒殺辯疑、殺生炯戒。 目錄（終） No. 1166 《凈慈要語》捲上 鼓山涌泉寺沙門元賢 述 凈土教源 過去，佛爲了一個重大的因緣出現在世間，宣說種種法門，普遍適應各種根器的眾生，不過是去除他們習染的污穢，從而恢復我們本來的清凈而已。但是，由於根器不同，教法也千差萬別，要說修持最容易、入道最穩妥、收效最快速的，那就莫過於凈土法門了。什麼是凈土呢？所謂太虛空中，國土林立，有清凈的，有污穢的，眾生心清凈就生在凈土，心污濁就生在濁土。
【English Translation】 English version: How does the merit of diligent practice extend to all things? In Jianzhou City, both monks and laypeople, uphold the teachings of the Great Master, sincerely engaging in reciting the Buddha's name and releasing living beings for many years, yet still worry that it cannot be promoted widely and far. Therefore, they consulted me, and I selected books on Pure Land and the prohibition of killing, compiling important statements and delivering them for printing, hoping that the teachings of 'Purity and Compassion' (Jing Ci) can spread endlessly. Alas! The meaning of 'Purity and Compassion' is vast, is it merely reciting the Buddha's name and releasing living beings? Reciting the Buddha's name and releasing living beings can be said to be 'Purity and Compassion,' but cannot fully encompass 'Purity and Compassion.' To speak of it in the extreme, when purity reaches its limit, enlightenment is complete, and the unsurpassed path is achieved, it cannot be separated from the meaning of 'Purity'; to extensively liberate sentient beings, compassion reaches eternal kalpas, it cannot be separated from the meaning of 'Compassion.' All Bodhisattvas seek the fruit of Buddhahood above and transform sentient beings below, from the past to the present, all the Mahayana sutras are elucidating this principle, so numerous that they would fill houses with sweat, now using the two words 'Purity and Compassion' to summarize it, there is absolutely no omission. How dare I say that the Great Master's intention in naming it is merely to recite the Buddha's name and release living beings? You should all carefully understand this meaning, expand and enrich it. Although this is so, there is still one sentence that the two words 'Purity and Compassion' cannot encompass, I want to explain it all to you, but unfortunately my tongue is too short. You should still consult the Great Master. Written by Sh釋 Yuanxian of Gushan (Drum Mountain) Temple, three days after the Dragon Boat Festival in the year of Jiaxu of the Chongzhen era. Table of Contents of 'Essential Sayings on Purity and Compassion' (Jing Ci Yao Yu), Volume 1: Gate of Purity, Origin of Pure Land Teachings, Right Faith in Reciting the Buddha's Name, Right Practice of Reciting the Buddha's Name, Accumulating Blessings as Supporting Conditions, Right Vows in Reciting the Buddha's Name, Right Mindfulness at the Time of Death, Difficulty and Ease of the Two Lands, Discriminating Doubts about Pure Land. Volume 2: Gate of Compassion, Prohibiting Killing, Prohibiting Drowning of Girls, Encouraging the Release of Living Beings, Discriminating Doubts about Prohibiting Killing, Stern Admonishments Against Killing. End of Table of Contents No. 1166 'Essential Sayings on Purity and Compassion' (Jing Ci Yao Yu), Volume 1 Written by Shramana Yuanxian of Yongquan Temple on Drum Mountain Origin of Pure Land Teachings In the past, the Buddha appeared in the world for a great cause and condition, expounding various Dharma gates, universally adapting to the various capacities of sentient beings, but merely removing the defilements of their habitual tendencies, thereby restoring our original purity. However, because the capacities are different, the teachings are also varied, and to say which practice is the easiest, the most stable for entering the path, and the quickest to achieve results, then it is none other than the Pure Land Dharma gate. What is Pure Land? So-called in the great void, countries stand in rows, some pure, some impure, when the minds of sentient beings are pure, they are born in the Pure Land, when their minds are turbid, they are born in the turbid land.
生濁土則障累日深善法難成生凈土則障累日蠲善法易就故學道之士必須揀其凈穢即凈土之中亦有種種差別其最為殊勝者則西方極樂世界也此世界乃阿彌陀佛無量願力無量功德之所成就故其功德莊嚴大非諸方之所能擬今略出其大概凡有二十種殊勝一黃金為地七寶為池羅網行樹欄楯樓閣悉皆七寶所成二國中無地獄餓鬼畜生之苦三眾生生者皆於七寶池內蓮花化生四身皆金色具足三十二相五身有光明映蔽日月六壽命無量永無老病死苦七衣食隨意自然化現八親得見佛聞說妙法九與諸上善人俱會一處十無淫聲女色十一無冤憎執對十二無魔軍外道十三無二乘皆回小向大十四風聲水響及諸鳥韻皆說妙法十五百千天樂晝夜常鳴十六神通具足十七能至十方世界供養一切諸佛十八諸佛護念十九才生彼國即住不退轉地二十盡此一生究竟成佛此界既有如是殊勝利益眾生所以眾生應當求生彼國其求生彼者非余小善之所能致但當專持彼佛名號即得往生何以故以是彼佛大願力故昔佛修菩薩道時發四十八愿度諸眾生中有一愿云若有眾生欲生我國稱我名號乃至十念若不生者不取正覺以此愿故但專稱名一心不亂必得往生其人臨命終時阿彌陀佛放大光明與諸聖眾至其人前垂手接引其人于彈指間往生彼國勝蓮花中花開見佛佛即為說種種妙法聞已即證無生法忍繇是增
【現代漢語翻譯】 現代漢語譯本： 如果轉生到污濁的國土，那麼業障會日益加深，善法難以成就；如果轉生到清凈的國土，那麼業障會逐漸減少，善法容易成就。所以學道的人必須選擇清凈或污濁的國土。即使在清凈的國土中，也有種種差別，其中最殊勝的就是西方極樂世界。這個世界是阿彌陀佛（Amitabha Buddha，意為無量光佛）以無量的願力和無量的功德所成就的，所以它的功德莊嚴遠非其他世界所能比擬。現在簡略地列出它的大概，總共有二十種殊勝之處： 一、以黃金為地，七寶為池，羅網、行樹、欄楯、樓閣都由七寶構成。 二、國中沒有地獄、餓鬼、畜生這三惡道的痛苦。 三、眾生往生到那裡，都是在七寶池內的蓮花中化生。 四、身體都是金色，具足三十二相（thirty-two major marks）。 五、身上有光明，能夠掩蓋日月的光芒。 六、壽命無量，永遠沒有衰老、疾病、死亡的痛苦。 七、衣食隨意，自然顯現。 八、能夠親自見到佛，聽聞佛宣說微妙的佛法。 九、與諸上善人聚集在一處。 十、沒有淫聲女色。 十一、沒有冤家仇敵。 十二、沒有魔軍外道。 十三、沒有二乘（聲聞和緣覺），都回小向大（回小乘向大乘）。 十四、水流的聲音、風聲以及各種鳥的鳴叫聲，都在宣說微妙的佛法。 十五、成百上千的天樂，日夜不停地鳴奏。 十六、神通具足。 十七、能夠到達十方世界，供養一切諸佛。 十八、諸佛護念。 十九、才往生到那個國度，就安住于不退轉地（avaivartika）。 二十、盡此一生，最終成就佛果。 這個世界既然有如此殊勝的利益，所以眾生應當求生到那個國度。而求生到那個國度，不是靠其他微小的善行所能達到的，只要專心持念阿彌陀佛的名號，就能往生。為什麼呢？因為這是阿彌陀佛的大願力。過去佛在修菩薩道時，發了四十八愿來度化眾生，其中有一愿說：『如果有眾生想要往生我的國土，稱念我的名號，乃至十念，如果不能往生，我就不成正覺。』因為這個願力的緣故，只要專心稱念名號，一心不亂，必定能夠往生。那個人臨命終時，阿彌陀佛會放出大光明，與諸聖眾來到他的面前，垂手接引他。那個人在彈指之間，往生到那個國度殊勝的蓮花之中，花開見佛，佛就會為他說種種微妙的佛法，聽聞之後，立即證得無生法忍（anutpattika-dharma-kshanti）。由此增長……
【English Translation】 English version: If one is born in a defiled land, karmic obstacles will deepen day by day, and it will be difficult to achieve good Dharma. If one is born in a pure land, karmic obstacles will gradually decrease, and it will be easy to achieve good Dharma. Therefore, those who study the Way must choose a pure or defiled land. Even within pure lands, there are various differences, and the most supreme of these is the Western Pure Land of Ultimate Bliss (Sukhavati). This world is accomplished by the immeasurable vows and immeasurable merits of Amitabha Buddha (Amitabha Buddha, meaning 'Infinite Light Buddha'), so its meritorious adornments are far beyond what other worlds can match. Now, I will briefly list its outline, with a total of twenty kinds of supreme qualities: 1. The ground is made of gold, the ponds are made of seven jewels, and the nets, rows of trees, railings, pavilions, and buildings are all made of seven jewels. 2. There is no suffering of the three evil realms of hell, hungry ghosts, and animals in the country. 3. Beings who are born there are all born from lotus flowers in the seven-jeweled ponds. 4. Their bodies are all golden and possess the thirty-two major marks (thirty-two major marks). 5. Their bodies have light that can obscure the light of the sun and moon. 6. Their lifespans are immeasurable, and they will never experience the suffering of old age, sickness, and death. 7. Clothing and food appear naturally at will. 8. They can personally see the Buddha and hear the Buddha expounding the wonderful Dharma. 9. They gather together with all the supreme virtuous people. 10. There are no sounds of lust or female forms. 11. There are no enemies or adversaries. 12. There are no demonic armies or external paths. 13. There are no two vehicles (Shravakas and Pratyekabuddhas); all turn from the small to the great (turn from the Hinayana to the Mahayana). 14. The sound of flowing water, the sound of the wind, and the sounds of various birds are all expounding the wonderful Dharma. 15. Hundreds and thousands of heavenly music play day and night without ceasing. 16. They are endowed with complete supernatural powers. 17. They can reach the ten directions to make offerings to all Buddhas. 18. They are protected and念 by all Buddhas. 19. As soon as they are born in that country, they dwell in the stage of non-retrogression (avaivartika). 20. They will ultimately attain Buddhahood in this lifetime. Since this world has such supreme benefits, beings should seek to be born in that country. And seeking to be born in that country cannot be achieved by other small good deeds. One only needs to single-mindedly recite the name of Amitabha Buddha to be reborn there. Why? Because this is the great power of Amitabha Buddha's vows. In the past, when the Buddha was practicing the Bodhisattva path, he made forty-eight vows to liberate all beings. One of the vows said: 'If there are beings who wish to be born in my country, reciting my name, even ten times, if they are not born there, I will not attain perfect enlightenment.' Because of this vow, as long as one recites the name single-mindedly and without confusion, one will surely be reborn. When that person is about to die, Amitabha Buddha will emit great light and come before him with all the holy assembly, extending his hand to receive him. In the snap of a finger, that person will be reborn in the supreme lotus flower in that country. When the flower opens, he will see the Buddha, and the Buddha will expound various wonderful Dharmas for him. After hearing them, he will immediately attain the forbearance of the non-arising of phenomena (anutpattika-dharma-kshanti). From this, it increases...
進直至成佛如上所列並是諸經備陳諸祖弘揚決非虛誑必當諦信但其中有事有理修者不應偏廢何謂事上所列凈土一切事相是也何謂理了知一切事相不出一心是也雖曰唯心凈土而不妨有極樂世界以世界即一心之所現也雖曰本性彌陀而不妨有極樂教主以教主即本性之所成也雖寂然無生而不妨熾然有生以往生而本自無生也高明之士多樂於談理而詆笑事行中下之流多執於事行而迷昧實理全不知理無事外之理事乃理中之事執理而廢事反有落空之禍執事而迷理猶有往生之益豈可慕空談而受實禍哉。
唸佛正信
修此法門首要正信三世諸佛諸大菩薩以及歷代祖師並繇此信而後能入若無此信則遲疑而不決定虛浮而不真實毋論其不肯修習即肯修習而若有若無或作或輟無斬釘截鐵之能無射石沒羽之意豈能成就此希有功德哉故華嚴經云信為道源功德母信能長養諸善根信能超出眾魔路信能得入三摩地何謂信謂覺悟真源深信實相也如其未能且須諦信佛言阿彌陀經六方諸佛悉皆出廣長舌相勸信此經蓋緣我等凡夫心暗識劣束于近習不能知遠大之域幽微之境才見非常之事便疑而不敢信所以凡夫秪當確遵佛言佛以大慈悲心大智慧心說誠實語絕無虛誑佛言不信何言可信乎所信佛言凡有二門一信其理二信其事信其理者信我心便是凈土我性便是彌陀也
【現代漢語翻譯】 現代漢語譯本： 精進修行直至成佛，以上所列舉的，都是各部經典詳盡記載，歷代祖師大力弘揚的，絕非虛假誑語，務必要深信不疑。但其中有事修和理修，修行者不應偏廢。什麼是事修呢？就是上面所列舉的凈土一切事相。什麼是理修呢？就是了知一切事相都不離一心。雖說『唯心凈土』，不妨礙有極樂世界，因為世界就是一心所顯現的。雖說『本性彌陀』，不妨礙有極樂教主（指阿彌陀佛），因為教主就是本性所成就的。雖寂然無生，不妨礙熾然有生，以往生而本來無生。聰明高明的人大多喜歡談論理，而譏笑事修；中下等根器的人大多執著於事修，而迷惑于真實之理。完全不知道理不離事，事就是理中的事。執著于理而廢棄事修，反而有落空的禍患；執著於事修而迷惑于理，還有往生的益處。怎麼可以羨慕空談而遭受實際的禍患呢？
唸佛正信
修習這個法門，首要的是要有正信。三世諸佛、諸大菩薩以及歷代祖師，都是由此信才能入門。如果沒有這種信心，就會遲疑而不決斷，虛浮而不真實。更不用說不肯修習，即使肯修習，也是若有若無，或者時作時輟，沒有斬釘截鐵的能力，沒有射石沒羽的決心，怎麼能成就這稀有功德呢？所以《華嚴經》說：『信為道源功德母，信能長養諸善根，信能超出眾魔路，信能得入三摩地。』什麼是信呢？就是覺悟真源，深信實相。如果還不能做到，就必須深信佛所說的話。《阿彌陀經》中六方諸佛都伸出廣長舌相勸人相信此經，是因為我們凡夫心暗識劣，束縛于近習，不能知曉遠大的領域、幽微的境界，才見到非常之事，便懷疑而不敢相信。所以凡夫只應當確實遵從佛的教誨。佛以大慈悲心、大智慧心說誠實語，絕無虛誑。佛的話都不相信，還能相信什麼話呢？所信的佛言，凡有二門：一、信其理；二、信其事。信其理，就是相信我心便是凈土，我性便是彌陀（指阿彌陀佛）。
【English Translation】 English version: Diligently cultivate until becoming a Buddha, as listed above, all are exhaustively recorded in various scriptures and vigorously promoted by successive patriarchs. They are by no means false or deceptive, and must be deeply believed. However, there are both practice in terms of phenomena and practice in terms of principle, and practitioners should not be biased towards either. What is practice in terms of phenomena? It is all the phenomena of the Pure Land listed above. What is practice in terms of principle? It is understanding that all phenomena do not depart from the single mind. Although it is said 'The Pure Land is only mind,' it does not hinder the existence of the Land of Ultimate Bliss (Sukhavati), because the world is manifested by the single mind. Although it is said 'The inherent nature is Amitabha,' it does not hinder the existence of the teaching master of the Land of Ultimate Bliss (referring to Amitabha Buddha), because the teaching master is accomplished by the inherent nature. Although it is serenely without birth, it does not hinder the flourishing of birth, going to rebirth while originally without birth. Intelligent and wise people mostly like to talk about principle and ridicule practice in terms of phenomena; people of middle and lower capacities mostly cling to practice in terms of phenomena and are deluded about the true principle. They completely do not know that principle is inseparable from phenomena, and phenomena are the phenomena within principle. Clinging to principle and abandoning practice in terms of phenomena will instead have the misfortune of falling into emptiness; clinging to practice in terms of phenomena and being deluded about principle still has the benefit of rebirth. How can one admire empty talk and suffer actual misfortune?
Right Faith in Buddha Recitation
To cultivate this Dharma gate, the most important thing is to have right faith. All Buddhas of the three times, all great Bodhisattvas, and successive patriarchs can only enter through this faith. Without this faith, one will hesitate and be indecisive, be superficial and unreal. Not to mention not being willing to cultivate, even if one is willing to cultivate, it will be half-hearted, or intermittent, without the ability to cut through nails and chop iron, without the determination to shoot an arrow that buries itself in stone. How can one accomplish this rare merit? Therefore, the Avatamsaka Sutra says: 'Faith is the source of the path and the mother of merit, faith can nourish all good roots, faith can transcend the path of all demons, faith can enter samadhi.' What is faith? It is awakening to the true source and deeply believing in the true nature. If one cannot yet do this, one must deeply believe in the words of the Buddha. In the Amitabha Sutra, all the Buddhas of the six directions extend their broad and long tongues to encourage people to believe in this sutra, because we ordinary beings have dark minds and inferior knowledge, are bound by near habits, and cannot know the distant realms and subtle states. As soon as we see extraordinary things, we doubt and dare not believe. Therefore, ordinary people should indeed follow the teachings of the Buddha. The Buddha speaks truthful words with great compassion and great wisdom, without any falsehood or deception. If you do not believe the words of the Buddha, what words can you believe? The Buddha's words that are to be believed have two aspects: first, believe in the principle; second, believe in the phenomena. Believing in the principle is believing that my mind is the Pure Land, and my nature is Amitabha (referring to Amitabha Buddha).
信其事者信西方果有凈土西方果有彌陀也雖有其理而全理成事如海印之能現萬象雖有其事而全事是理如萬象之不離海印亦一亦二非一非二如是信解名為正信如信理而不信事信事而不信理是謂偏信非正信也行人若未得如是正信必須博問先知廣考經論則群疑自然冰釋正信自然現前方能發起大愿䇿起大行直取菩提不在身後矣有等天資高妙才看經論便謂渠得正信卻被習累牽倒不能轉動一步不知此但浮解非為正信也如信虎能噬人豈敢輕攖如信鴆能毒人豈敢輕嘗今甘遭噬毒之禍而不之悔則不信孰甚焉倘是特達丈夫便請從茲放下。
唸佛正行
凈業行人既具正信當修正行正行者何唸佛是也念佛之法經列多門古師多尚觀想持名二者觀想一門若心粗解劣不堪受持唯持名一門簡易直捷三根普利故今所宗專尚持名佛說阿彌陀經曰執持名號若一日若二日若三日若四日若五日若六日若七日一心不亂等是也此之持名有理有事理持者直將阿彌陀佛四字當個話頭二六時中直下提撕不以有心念不以無心念不以亦有亦無心念不以有非非無心念前後際斷一念不生不涉階梯超登佛地事持者專其志一其慮秪將一句彌陀佛靠著如一座須彌山相似搖撼不動朝也如是念暮也如是念行也如是念坐也如是念應緣接物也如是念縱遇順逆境界也如是念凈念相繼自得心
【現代漢語翻譯】 現代漢語譯本 相信這件事的人，相信西方確實有凈土（凈土：Buddha-land），西方確實有阿彌陀佛（阿彌陀佛：Amitabha）。雖然有這樣的道理，但完全是理成就了事，就像海印（海印：a samadhi in which all things are reflected）能夠顯現萬象一樣；雖然有這樣的事，但完全是事就是理，就像萬象不離海印一樣。亦一亦二，非一非二，像這樣信解才叫做正信。如果信理而不信事，信事而不信理，這叫做偏信，不是正信。修行人如果還沒有得到這樣的正信，必須廣泛請教先知，廣泛考證經論，那麼各種疑惑自然像冰一樣消融，正信自然顯現在前方，才能發起大愿，策勵大行，直接取得菩提（菩提：bodhi），不在身後了。有些人天資高妙，才看經論，便說自己得到了正信，卻被習氣牽累，不能轉動一步，不知道這只是浮淺的理解，不是正信。如果相信老虎能咬人，哪裡敢輕易招惹？如果相信鴆鳥能毒人，哪裡敢輕易嘗試？現在甘願遭受噬咬中毒的禍患而不後悔，那還有什麼比這更不相信的呢？如果是特別有見識的丈夫，就請從現在放下。
唸佛正行
修凈土法門的人既然具備了正信，應當修習正行。什麼是正行呢？唸佛就是。唸佛的方法，經典列舉了很多種，古代的祖師大多推崇觀想和持名這兩種。觀想這一法門，如果心粗解劣，不堪受持。只有持名這一法門，簡易直接，三種根器的人都能普遍受益，所以現在所宗奉的，專門推崇持名。佛在《阿彌陀經》中說：『執持名號，若一日，若二日，若三日，若四日，若五日，若六日，若七日，一心不亂』等等。這持名有理持和事持。理持，就是直接將『阿彌陀佛』這四個字當做一個話頭，二六時中直接提撕，不用有心念，不用無心念，不用亦有亦無心念，不用非有非無心念，前後際斷，一念不生，不涉階梯，超登佛地。事持，就是專一其志，專一其慮，只將一句『彌陀佛』靠著，如同一座須彌山（須彌山：Mount Sumeru）一樣，搖撼不動。早上也這樣念，晚上也這樣念，行走也這樣念，坐著也這樣念，應緣接物也這樣念，縱然遇到順境逆境也這樣念，凈念相繼，自然心得安寧。
【English Translation】 English version Those who believe in this matter believe that there truly is a Pure Land (凈土: Buddha-land) in the West, and that there truly is Amitabha (阿彌陀佛: Amitabha) in the West. Although there is such a principle, it is entirely the principle that accomplishes the matter, just as the Sea-seal Samadhi (海印: a samadhi in which all things are reflected) can manifest all phenomena. Although there is such a matter, it is entirely the matter that is the principle, just as all phenomena do not depart from the Sea-seal Samadhi. Both one and two, neither one nor two, such faith and understanding is called right faith. If one believes in the principle but not in the matter, or believes in the matter but not in the principle, this is called biased faith, not right faith. If a practitioner has not yet obtained such right faith, he must widely inquire of the knowledgeable and extensively examine the scriptures and treatises, then all doubts will naturally melt away like ice, and right faith will naturally appear in front, so that he can arouse great vows, encourage great practice, and directly attain Bodhi (菩提: bodhi), not in the afterlife. Some people are highly gifted and, as soon as they read the scriptures and treatises, say that they have obtained right faith, but they are dragged down by habitual tendencies and cannot move a step. They do not know that this is only superficial understanding, not right faith. If one believes that a tiger can devour people, how dare one lightly provoke it? If one believes that a poisonous bird can poison people, how dare one lightly taste it? Now, willingly suffering the disaster of being devoured and poisoned without regret, what could be more unbelieving than this? If you are a particularly insightful man, please put it down from now on.
The Proper Practice of Buddha Recitation
Since a Pure Land practitioner possesses right faith, he should cultivate right practice. What is right practice? It is Buddha recitation. The methods of Buddha recitation are listed in many scriptures, and ancient masters mostly advocated the two: contemplation and name-recitation. The method of contemplation is not suitable for those with coarse minds and inferior understanding. Only the method of name-recitation is simple and direct, benefiting all three types of faculties. Therefore, what is now followed is the special emphasis on name-recitation. The Buddha said in the Amitabha Sutra: 『Holding the name, if one day, if two days, if three days, if four days, if five days, if six days, if seven days, with one mind unperturbed,』 and so on. This name-recitation has principle-recitation and practice-recitation. Principle-recitation is to directly take the four words 『Amitabha Buddha』 as a topic of conversation, directly bringing it up at all times, not reciting with a mindful mind, not reciting with a mindless mind, not reciting with a mind that is both mindful and mindless, not reciting with a mind that is neither mindful nor mindless, cutting off the past and future, not giving rise to a single thought, not involving steps, and ascending directly to the Buddha-ground. Practice-recitation is to focus one's will and concentrate one's thoughts, relying only on the phrase 『Amitabha Buddha』 as if it were a Mount Sumeru (須彌山: Mount Sumeru), unshakable. Recite like this in the morning, recite like this in the evening, recite like this while walking, recite like this while sitting, recite like this while responding to circumstances, recite like this even when encountering favorable or adverse situations, and with pure thoughts following one another, the mind will naturally be at peace.
開與前理持者未嘗少異若未得心開臨命終時定生彼國亦非中下之品如或力量不及工夫未純必須隨力修習或晨昏禮念或清晨十念積功累德漸培善果要在信愿堅固臨終必獲往生但品位稍卑見佛稍遲矣然似榜末登第要亦不惡也。
兼修眾福
凈業行人專念阿彌陀佛名號必須廣修諸福以為之助觀無量壽經云欲生彼國者當修三福一者孝養父母奉事師長慈心不殺修十善業二者受持三歸具足眾戒不犯威儀三者發菩提心深信因果讀誦大乘勸進行者此三種業三世諸佛凈業正因有凈業弟子問于慈照導師曰弟子專修唸佛三昧可得用佈施持戒供養作福否導師答曰汝能專念彌陀若不持戒則有毀犯罪若不佈施則長慳貪業若不供養三寶則有我慢業若不恭敬一切則有輕人罪是故毀犯即墮地獄慳貪即墮餓鬼我慢則常在惡道輕人則世世貧賤似此惡業障蔽欲生凈土其可得乎故肇法師云有為雖偽棄之則佛道難成無為雖真執之則慧性不朗汝今欲修唸佛三昧求生凈土速成佛果菩提者須是專以唸佛為正行更以福德為兼修晨夕常勤供養三寶禮拜懺悔佈施持戒潔白三業增修凈緣所修一切善根悉皆迴向凈土成就念佛功德可謂順水行船更加艫棹矣。
唸佛正愿
慈照導師云有行無愿其行必孤有愿無行其愿必虛行愿雙資方登寶地每見今時念佛之人或為病
【現代漢語翻譯】 現代漢語譯本： 開悟與未開悟，在持有正理方面沒有絲毫差別。如果未能開悟，臨命終時必定往生西方極樂世界，也不會是中下品位。如果力量不足，功夫不夠純熟，必須隨自己的能力修行，或者早晚禮拜唸佛，或者清晨進行十念法，積累功德，逐漸培養善果。重要的是信愿要堅定，臨終必定能夠往生，只不過品位稍微低一些，見佛的時間稍微晚一些罷了。但這就像在科舉考試中榜末登科，也算是不錯的結果了。
兼修眾福
修習凈土法門的人，專心念誦阿彌陀佛（Amitabha）名號，必須廣泛修習各種福德作為輔助。《觀無量壽經》說：『想要往生西方極樂世界的人，應當修習三種福德：一是孝養父母，奉事師長，慈悲不殺生，修習十善業；二是受持三皈依（皈依佛、皈依法、皈依僧），具足各種戒律，不違犯威儀；三是發菩提心（Bodhicitta，覺悟之心），深信因果，讀誦大乘經典，勸導他人修行。』這三種業是三世諸佛修習凈業的正因。有凈業弟子問慈照導師說：『弟子專修唸佛三昧（Samadhi，專注），可以用佈施、持戒、供養來修福嗎？』導師回答說：『你能夠專心念誦阿彌陀佛，如果不持戒，就會有毀犯戒律的罪過；如果不佈施，就會增長慳貪的惡業；如果不供養三寶（佛、法、僧），就會有我慢的惡業；如果不恭敬一切眾生，就會有輕視他人的罪過。』因此，毀犯戒律就會墮入地獄，慳貪就會墮入餓鬼道，我慢就會常在惡道，輕視他人就會世世貧賤。像這樣的惡業遮蔽，想要往生凈土，怎麼可能呢？所以肇法師說：『有為法雖然虛偽，但捨棄它，佛道難以成就；無為法雖然真實，但執著它，智慧之性不能顯現。』你現在想要修習唸佛三昧，求生凈土，快速成就佛果菩提（Bodhi，覺悟），必須以專心念佛為正行，更以修習福德為兼修。早晚經常勤奮地供養三寶，禮拜懺悔，佈施持戒，清凈身口意三業，增加修習凈土的因緣，所修習的一切善根，全部迴向凈土，成就念佛的功德，這可以說是順水行船，又加上船槳了。
唸佛正愿
慈照導師說：『有修行沒有願望，他的修行必定孤單；有願望沒有修行，他的願望必定虛空。修行和願望相互資助，才能登上寶地。』經常看到現在念佛的人，或者爲了疾病
【English Translation】 English version: There is no difference between the enlightened and the unenlightened in holding to the correct principles. If one has not attained enlightenment, but is certain to be reborn in that land (Sukhavati, the Pure Land of Amitabha) at the time of death, they will not be of the lower or middle grades. If one's strength is insufficient or one's practice is not pure enough, one must practice according to one's ability, either by reciting the Buddha's name in the morning and evening, or by performing the ten recitations in the early morning, accumulating merit and gradually cultivating good results. The important thing is that faith and vows must be firm, and one will surely be reborn at the time of death, but the grade will be slightly lower, and the time to see the Buddha will be slightly later. However, this is like passing the imperial examination at the bottom of the list, which is not bad either.
Cultivating Various Blessings
A practitioner of Pure Land (the Pure Land of Amitabha) must single-mindedly recite the name of Amitabha Buddha (Amitabha), and must extensively cultivate various blessings to assist them. The Contemplation Sutra says: 'Those who wish to be born in that land should cultivate three blessings: first, be filial to parents, serve teachers, be compassionate and not kill, and cultivate the ten good deeds; second, receive and uphold the Three Refuges (Buddha, Dharma, Sangha), fully observe the precepts, and not violate the rules of conduct; third, generate the Bodhicitta (the mind of enlightenment), deeply believe in cause and effect, read and recite the Mahayana scriptures, and encourage others to practice.' These three kinds of karma are the correct causes for all Buddhas of the three worlds to cultivate Pure Land karma. A Pure Land disciple asked Teacher Cizhao: 'Can a disciple who specializes in the Samadhi (concentration) of reciting the Buddha's name use almsgiving, upholding precepts, and making offerings to cultivate blessings?' The teacher replied: 'If you can single-mindedly recite Amitabha, if you do not uphold the precepts, you will have the sin of violating the precepts; if you do not give alms, you will increase the karma of stinginess; if you do not make offerings to the Three Jewels (Buddha, Dharma, Sangha), you will have the karma of arrogance; if you do not respect all beings, you will have the sin of despising others.' Therefore, violating the precepts will cause one to fall into hell, stinginess will cause one to fall into the realm of hungry ghosts, arrogance will cause one to always be in evil realms, and despising others will cause one to be poor and lowly in every life. With such evil karma obscuring one's path, how can one hope to be reborn in the Pure Land? Therefore, Dharma Master Zhao said: 'Although conditioned dharmas are false, if you abandon them, the Buddha's path will be difficult to achieve; although unconditioned dharmas are true, if you cling to them, the nature of wisdom will not be manifest.' If you now wish to cultivate the Samadhi of reciting the Buddha's name, seek rebirth in the Pure Land, and quickly achieve the Bodhi (enlightenment) of Buddhahood, you must take single-minded recitation of the Buddha's name as the primary practice, and cultivate blessings as a supplementary practice. In the morning and evening, always diligently make offerings to the Three Jewels, prostrate and repent, give alms and uphold the precepts, purify the three karmas of body, speech, and mind, increase the conditions for cultivating the Pure Land, and dedicate all the good roots you cultivate to the Pure Land, accomplishing the merit of reciting the Buddha's name. This can be said to be sailing with the current, with the addition of oars.
The Correct Vow of Reciting the Buddha's Name
Teacher Cizhao said: 'If there is practice without vows, the practice will surely be lonely; if there are vows without practice, the vows will surely be empty. Practice and vows support each other, and one can ascend to the precious land.' It is often seen that people who recite the Buddha's name nowadays, or for illness
苦而發心或為報親而舉念或為保扶家宅或為增延壽算愿既非真果必招妄縱使一生修習總是錯用工夫命終之際豈能往生以非其所愿故也故凡唸佛者必發正愿正愿者非愿人天福報也非愿權乘小果也非愿我一人得生凈土得證菩提也乃是愿一切眾生同生凈土同證菩提也此愿一發即能具無量功德能消無量業垢能破無量魔網永為成佛真種即所謂菩提心也故行人宜日日如是發時時如是發願力堅固無有變異則一切萬善悉成凈土正因菩提妙行矣又何慮其不往生乎。
臨終正念
凈業之功雖積于平日而臨終最後一念最為緊要蓋以生凈生穢入聖入凡唯此一念為之轉移也每見唸佛之人尋常俱說求生凈土及到臨命終時多無正念或貪生怕死戀此皮囊或目顧妻兒難忍分別或系綴家財放舍不下或因境界不順抱恨而終或因病苦逼迫飲痛而去既失正念甘從淪墮又或有自疑一生業重西方無分者或有自疑念佛日少不敢望生者或有自疑債負未完心願未了貪嗔未息難生彼土者或有自疑我雖唸佛而佛恐不來接者此四皆自生疑障而失正念者也又或有平昔唸佛精勤忽得病苦沉困床榻痛楚不堪此是宿業深重應墮惡道以唸佛故轉重為輕應當忍受益勤唸佛必得往生若怨佛法無靈驗返生退心必墮地獄或有平常雖曰唸佛貪生之情實重一朝疾苦臨身便信邪師野術戮殺眾生燒
【現代漢語翻譯】 現代漢語譯本：如果因為生活困苦而發心唸佛，或是爲了報答父母的恩情而產生念頭，或是爲了保護扶持家宅，或是爲了增加延長壽命，這樣的願望既然不是真實究竟的，必定會招來虛妄和放縱。即使一生都在修行，也總是用錯了功夫。臨命終的時候，怎麼能夠往生西方凈土呢？因為這並非真正的願望。所以，凡是念佛的人，必須發起真正的願望。真正的願望，不是希望得到人天福報，也不是希望得到權乘小果（指聲聞、緣覺的果位），也不是希望只有我一個人得生凈土、得證菩提（覺悟），而是希望一切眾生都能一同往生凈土，一同證得菩提。這個願望一旦發起，就能具備無量的功德，能夠消除無量的業障，能夠破除無量的魔網，永遠成為成就佛果的真實種子，這就是所謂的菩提心（覺悟之心）。所以，修行人應該每天這樣發願，時時這樣發願，願力堅固，沒有改變，那麼一切的善行都能成為往生凈土的正因，成就菩提的妙行。又何必擔心不能往生呢？
臨終正念
往生凈土的功夫雖然積累于平時，但臨終最後一念最為重要。因為往生凈土還是墮落惡道，進入聖境還是淪為凡夫，全靠這最後一念來決定。常常看到唸佛的人，平時都說要求生凈土，但到了臨命終的時候，大多沒有正念。有的人貪生怕死，留戀這個臭皮囊；有的人顧念妻子兒女，難以忍受分離；有的人繫念家產，放不下；有的人因為境界不順，抱恨而終；有的人因為病苦逼迫，痛苦地離去。既然失去了正念，就只能隨業力沉淪墮落。又或者有人懷疑自己一生罪業深重，與西方凈土無緣；或者有人懷疑自己唸佛時間太少，不敢期望往生；或者有人懷疑自己債務未還清，心願未了，貪嗔之心未息，難以往生彼土；或者有人懷疑我雖然唸佛，但佛恐怕不會來接引我。這四種都是自己產生懷疑和障礙，而失去正念的情況。又或者有人平時念佛精勤，忽然得了重病，沉困在床上，痛苦不堪，這是宿世的業力深重，本應墮入惡道，因爲念佛的緣故，將重業轉為輕報，應當忍受痛苦，更加精勤唸佛，必定能夠往生。如果抱怨佛法沒有靈驗，反而生起退轉之心，必定會墮入地獄。或者有人平時雖然口中說唸佛，但貪生的念頭很重，一旦疾病臨身，便相信邪師的妖術，殺害眾生，燒
【English Translation】 English version: If one initiates the aspiration to recite Buddha's name due to suffering, or to repay the kindness of parents, or to protect and support the household, or to increase and prolong lifespan, since such aspirations are not genuine and ultimate, they will inevitably lead to delusion and indulgence. Even if one practices throughout their life, it is all misdirected effort. At the time of death, how can one be reborn in the Pure Land? Because it is not their true aspiration. Therefore, all who recite Buddha's name must generate a true aspiration. A true aspiration is not to desire human and heavenly blessings, nor to desire the small fruits of the provisional vehicle (referring to the fruits of Sravakas and Pratyekabuddhas), nor to desire that only I alone be reborn in the Pure Land and attain Bodhi (enlightenment), but to desire that all sentient beings together be reborn in the Pure Land and together attain Bodhi. Once this aspiration is generated, it possesses immeasurable merit, can eliminate immeasurable karmic obstacles, can break through immeasurable demonic nets, and will forever be the true seed for attaining Buddhahood. This is what is called the Bodhicitta (the mind of enlightenment). Therefore, practitioners should generate this aspiration daily, generate this aspiration at all times, and if the power of aspiration is firm and unwavering, then all good deeds will become the true cause for rebirth in the Pure Land and the wonderful practice of Bodhi. Why then worry about not being reborn?
Right Mindfulness at the Time of Death
Although the merit of Pure Land practice is accumulated in ordinary times, the last thought at the time of death is the most crucial. This is because rebirth in the Pure Land or falling into evil realms, entering the realm of the sages or remaining as a common mortal, all depend on this one thought. It is often seen that those who recite Buddha's name usually say they seek rebirth in the Pure Land, but when the time of death arrives, most lack right mindfulness. Some are greedy for life and afraid of death, clinging to this stinking skin bag; some are concerned about their wives and children, unable to bear separation; some are attached to family property, unable to let go; some die with resentment due to unfavorable circumstances; some depart in pain due to the pressure of illness. Having lost right mindfulness, they can only follow their karma and fall into lower realms. Or some doubt that their sins are too heavy and they have no connection with the Western Pure Land; or some doubt that they have recited Buddha's name for too little time and dare not hope for rebirth; or some doubt that their debts are not paid off, their wishes are not fulfilled, and their greed, anger, and delusion are not extinguished, making it difficult to be reborn in that land; or some doubt that although I recite Buddha's name, the Buddha may not come to receive me. These four are all cases of self-generated doubt and obstacles, leading to the loss of right mindfulness. Or some who are usually diligent in reciting Buddha's name suddenly fall ill, are confined to bed, and suffer unbearable pain. This is due to the heavy karma from past lives, which should have led to evil realms, but because of reciting Buddha's name, the heavy karma is transformed into a lighter retribution. One should endure the pain and recite Buddha's name more diligently, and one will surely be reborn. If one complains that the Buddha Dharma is not efficacious and instead generates a retreating mind, one will surely fall into hell. Or some who usually say they recite Buddha's name, but their attachment to life is very strong, and once illness befalls them, they believe in the evil arts of heretical teachers, killing sentient beings, burning
錢化馬祭禱妖鬼希望福祐緣此心邪諸佛不受或有因病聽醫者言飲酒食肉或害生命以為藥餌既喪善根必隨業轉此三皆因病起障而失正念者也我今勸行人到此秪要諦信經文堅凝正念百般放下唸佛待盡於三界作牢獄想于妻子作冤家想於家財作枷鎖想于自身作臭皮囊想作朽髑髏想其家中眷屬及外客來看病者都先分付定教他念佛相助不可說著閑話不可舉起家事不可嗟嘆作聲哀泣垂淚等直待暖氣離身方可舉哀若依此法必得往生縱是平昔不曾唸佛之人能依此法亦無不得生者嗚呼死門事大頃刻來生一念差錯歷劫受苦可不慎哉可不慎哉。
兩土難易
龍樹菩薩謂五濁修行名難行道如跛足行險道一日不過數里凈土修行名易行道如劣夫依轉輪王一日週四天下今以娑婆十難凈土十易而揀示之一者娑婆不常值佛釋迦已滅邪法增熾極樂則佛常不滅現為教主二者娑婆像季澆漓多諸外道縱談佛法多有偏蔽極樂則佛及菩薩水鳥樹林常宣妙法三者娑婆邪惡伴侶希求利養煽惑行人墮三惡道極樂則觀音勢至為其勝友諸上善人俱會一處四者娑婆群魔惱亂壞我正法極樂則雖有天魔皆獲正法令修行人速得成就五者娑婆輪迴六道如汲井輪無有休息極樂則蓮華化生無復輪轉生死苦趣六者娑婆往來三界隨業受報雖生天上難逃惡道極樂則三惡道名尚不得聞何況有實
【現代漢語翻譯】 現代漢語譯本：錢財、駿馬、祭祀禱告妖魔鬼怪，希望得到福佑，都是因為心術不正，諸佛菩薩不會接受。或者有人因為生病，聽從醫生的話飲酒食肉，甚至傷害生命來作為藥餌，這樣既喪失了善根，必定會隨著業力流轉。這三種情況都是因為生病而產生障礙，失去了正確的念頭。我現在勸告修行人，到了這個時候，只要真誠相信經文，堅定正念，放下一切，專心念佛。把三界當作牢獄，把妻子兒女當作冤家，把家產當作枷鎖，把自身當作臭皮囊，當作腐朽的骷髏。家中的眷屬以及外來的客人來看望病人，都要事先囑咐好，教他們唸佛相助，不可說閒話，不可提起家事，不可嘆息作聲、哀泣垂淚等等，直到身體的暖氣離開之後，才可以舉哀。如果依照這個方法，必定可以往生。縱然是平時不曾唸佛的人，如果能夠依照這個方法，也沒有不能往生的。唉！死亡是大事，頃刻之間就要到來生，一念之差錯，就會經歷漫長的劫難而受苦，怎能不謹慎啊！怎能不謹慎啊！ 兩土難易 龍樹菩薩（Nagarjuna，大乘佛教的重要思想家）說，在五濁惡世（five defilements，指劫濁、見濁、煩惱濁、眾生濁、命濁）修行，叫做難行道，就像跛腳的人行走在危險的道路上，一天走不了幾里路；在凈土（Pure Land）修行，叫做易行道，就像能力低下的人依靠轉輪聖王（Chakravarti，擁有統治世界的理想明君）的力量，一天可以周遊四天下。現在用娑婆世界（Sahā，我們所居住的這個世界）的十種困難和極樂世界（Sukhavati，阿彌陀佛的凈土）的十種容易來加以選擇和指示：一是娑婆世界不常遇到佛，釋迦牟尼佛（Sakyamuni Buddha）已經滅度，邪法日益增多；極樂世界則佛常住不滅，現在仍然是教主。二是娑婆世界末法時期，風氣澆薄，有很多外道，縱然談論佛法，也多有偏頗；極樂世界則佛和菩薩（Bodhisattva），以及水鳥樹林，常常宣講微妙的佛法。三是娑婆世界邪惡的同伴，希求利益供養，煽動修行人墮入三惡道（three evil realms，地獄、餓鬼、畜生）；極樂世界則觀音菩薩（Avalokiteśvara）和勢至菩薩（Mahāsthāmaprāpta）作為殊勝的朋友，諸位上善之人聚集在一起。四是娑婆世界群魔惱亂，破壞我的正法；極樂世界則即使有天魔（Mara，佛教中阻礙修行的惡魔），也都能獲得正法，令修行人迅速得到成就。五是娑婆世界輪迴六道（six realms of reincarnation，天道、人道、阿修羅道、畜生道、餓鬼道、地獄道），就像水井中的轆轤一樣，沒有休息的時候；極樂世界則蓮花化生，不再輪轉于生死苦趣。六是娑婆世界往來於三界（three realms，欲界、色界、無色界），隨著業力接受果報，即使生到天上，也難以逃脫惡道；極樂世界則三惡道的名稱尚且聽不到，更何況有真實的惡道存在呢？
【English Translation】 English version: Using money and horses to offer sacrifices and pray to demons and ghosts, hoping to receive blessings, all stem from a crooked mind, which the Buddhas and Bodhisattvas will not accept. Or someone, due to illness, listens to the doctor's advice to drink alcohol and eat meat, even harming life to use as medicine. This not only loses good roots but will surely follow the cycle of karma. These three situations all arise from illness, causing obstacles and losing right mindfulness. I now advise practitioners that at this time, they only need to sincerely believe in the scriptures, firmly maintain right mindfulness, let go of everything, and concentrate on reciting the Buddha's name. Regard the Three Realms (Trailokya, the realm of desire, the realm of form, and the formless realm) as a prison, regard wives and children as enemies, regard family property as shackles, regard the body as a stinking skin bag, and regard it as a decaying skeleton. When family members and visitors come to see the sick person, they should be instructed in advance to teach them to recite the Buddha's name for assistance, not to speak idle words, not to bring up family matters, not to sigh, cry, or shed tears, etc., until the warmth leaves the body before mourning can begin. If you follow this method, you will surely be reborn in the Pure Land. Even if someone has never recited the Buddha's name before, if they can follow this method, there is no one who cannot be reborn. Alas! Death is a major event, and the next life will come in an instant. A single mistake in thought will lead to suffering for countless kalpas. How can we not be cautious! How can we not be cautious! The Ease and Difficulty of the Two Lands Nagarjuna (Nagarjuna, an important thinker in Mahayana Buddhism) said that practicing in the Five Defilements (five defilements, referring to the defilement of the age, the defilement of views, the defilement of afflictions, the defilement of beings, and the defilement of life) is called the difficult path, like a lame person walking on a dangerous road, unable to travel more than a few miles a day; practicing in the Pure Land (Pure Land) is called the easy path, like a lowly person relying on the power of a Chakravarti (Chakravarti, an ideal monarch with world-ruling power), able to travel around the four continents in a day. Now, the ten difficulties of the Saha world (Sahā, the world we live in) and the ten easinesses of the Sukhavati (Sukhavati, Amitabha's Pure Land) are used to select and indicate: First, it is not common to encounter a Buddha in the Saha world. Sakyamuni Buddha (Sakyamuni Buddha) has already passed away, and evil teachings are increasing; in the Pure Land, the Buddha always abides and does not perish, and is still the teaching master. Second, the Dharma-ending Age of the Saha world is decadent, and there are many heretics. Even if they talk about the Buddha's teachings, they are often biased; in the Pure Land, the Buddha and Bodhisattvas (Bodhisattva), as well as the water birds and trees, often preach the wonderful Dharma. Third, the evil companions of the Saha world seek profit and offerings, inciting practitioners to fall into the three evil realms (three evil realms, hell, hungry ghosts, animals); in the Pure Land, Avalokiteśvara (Avalokiteśvara) and Mahāsthāmaprāpta (Mahāsthāmaprāpta) are superior friends, and all the virtuous people gather together. Fourth, the demons of the Saha world disturb and destroy my true Dharma; in the Pure Land, even if there are Maras (Mara, demons in Buddhism that hinder practice), they can all obtain the true Dharma, allowing practitioners to quickly achieve accomplishment. Fifth, the Saha world revolves in the six realms of reincarnation (six realms of reincarnation, the realm of gods, the realm of humans, the realm of asuras, the realm of animals, the realm of hungry ghosts, the realm of hell), like a well pulley, without rest; in the Pure Land, one is born from a lotus flower and no longer revolves in the suffering of birth and death. Sixth, the Saha world travels in the Three Realms (three realms, the realm of desire, the realm of form, the formless realm), receiving retribution according to karma. Even if one is born in the heavens, it is difficult to escape the evil realms; in the Pure Land, the names of the three evil realms cannot even be heard, let alone the existence of real evil realms.
七者娑婆塵緣惡濁每為出世之障極樂則瓊樓玉殿珍衣美饌皆為資具八者娑婆人生百歲橫夭為多光陰迅速大道難成極樂則眾生壽命與佛齊等九者此土修行斷見思惑方能不退初心行人未免退墮極樂則眾生生者皆入正定聚永無退轉十者娑婆行人塵劫難成如大通佛世聞法之徒退大執小經塵點劫尚住聲聞極樂則秪此一生常隨佛學直至道場成無上覺此上十種難易奚啻天淵若恃己力枉自辛勤倘藉勝緣遠獲殊利行者擇之。
凈土辨疑
問諸佛菩薩以大悲為業正宜居惡世界救苦眾生何乃愿生凈土專為自利乎。
答曰愿生凈土者非特為自利亦以不生凈土難以救苦眾生也經言菩薩已得無生法忍方許混俗度生如其未得要須常不離佛良以惑習未盡忍力未充歷遇惡緣必阻修進自救尚難況救他人乎若居此惡世欲救他人正如不完不固之舟欲濟多人于海有自他俱溺而已故智度論云具縛凡夫有大悲心願生惡世救眾生者無有是處往生論云欲遊戲地獄門者往生彼國得無生忍已還入生死教化地獄受苦眾生。
問宗門悟達之士不歷階級超登佛地何須愿生凈土乎。
答曰汝謂悟達之士惑習永盡頓同諸佛乎抑惑習尚在必假漸修乎若惑習尚在正宜求生凈土借彼勝緣漸次淘汰若流轉五濁之區薄解淺悟隔世茫然安保其不退敗乎古如承天簡真如哲
【現代漢語翻譯】 現代漢語譯本 第七，娑婆世界（Saha world，指我們所居住的這個充滿痛苦和煩惱的世界）的塵世因緣惡濁，常常成為出世修行的障礙；而極樂世界（Sukhavati，阿彌陀佛的凈土）則是瓊樓玉殿，珍貴的衣服和美味的食物，都成為修行的資糧。 第八，娑婆世界的人生短暫，即使活到一百歲，也常常因為意外而夭折，光陰迅速流逝，難以成就大道；而極樂世界的眾生壽命與佛相等。 第九，在這個世界修行，必須斷除見惑和思惑（見解上的迷惑和思想上的迷惑）才能不退轉；初發心的修行人難免退墮；而極樂世界的眾生，一旦往生，都進入正定聚（必定證悟的群體），永遠不會退轉。 第十，在娑婆世界修行，需要經歷漫長的劫數才能成就，例如大通智勝佛（Mahābhijñājñānābhibhū）時代聽聞佛法的弟子，退失大乘之心而執著于小乘，經過如塵沙般劫數，仍然停留在聲聞的境界；而極樂世界的眾生，只要一生常隨佛學習，直到道場成就無上正覺。以上這十種難易程度，簡直有天壤之別。如果只依靠自己的力量，那是枉費辛勤；如果憑藉殊勝的因緣，就能獲得長遠的利益，修行人應該選擇哪一個呢？ 凈土辨疑 問：諸佛菩薩以大悲為事業，正應該居住在充滿罪惡的世界，救度受苦的眾生，為什麼反而要發願往生凈土，專門為自己謀求利益呢？ 答：發願往生凈土，不僅僅是爲了自己獲得利益，也是因為不往生凈土，難以救度受苦的眾生。經書上說，菩薩已經證得無生法忍（anutpattika-dharma-ksanti，對諸法不生不滅的深刻理解），才允許進入世俗救度眾生。如果還沒有證得無生法忍，就必須常常不離開佛，因為迷惑的習氣還沒有斷盡，忍的力量還不夠充足，經歷惡劣的因緣必定會阻礙修行的進步，自救尚且困難，更何況救度他人呢？如果居住在這個充滿罪惡的世界，想要救度他人，就好像乘坐一艘不完整不堅固的船，想要載許多人渡過大海，最終只能是自己和他人一起沉沒。所以《智度論》（Mahāprajñāpāramitopadeśa）說，被煩惱束縛的凡夫，即使有大悲心，發願往生惡世救度眾生，也是不可能的。《往生論》（Amitāyus Sūtra Upadeśa）說，想要遊戲地獄之門，必須往生到極樂世界，證得無生法忍之後，再回到生死輪迴中教化地獄裡受苦的眾生。 問：禪宗開悟的人，不需要經歷次第修行，就能超越證得佛果，為什麼還需要發願往生凈土呢？ 答：你認為開悟的人，迷惑的習氣已經永遠斷盡，立刻等同於諸佛了嗎？還是說迷惑的習氣仍然存在，必須依靠漸修呢？如果迷惑的習氣仍然存在，就正應該求生凈土，藉助極樂世界殊勝的因緣，逐漸消除這些習氣。如果仍然在五濁惡世（指劫濁、見濁、煩惱濁、眾生濁、命濁）中流轉，即使有淺薄的理解和領悟，隔了一世就會茫然無知，怎麼能保證不退轉墮落呢？古時候有承天寺的簡真和真如哲禪師。
【English Translation】 English version Seventh, the defiled and turbid karmic conditions of the Saha world (Saha world, referring to the world we live in, full of suffering and afflictions) often become obstacles to transcending the world; while the Pure Land (Sukhavati, the Pure Land of Amitabha Buddha) is filled with jade palaces and pavilions, precious clothes and delicious food, all of which become resources for cultivation. Eighth, life in the Saha world is short, and even if one lives to be a hundred years old, premature death due to accidents is common. Time passes quickly, making it difficult to achieve the Great Path; while the lifespan of beings in the Pure Land is equal to that of the Buddha. Ninth, in this world, one must sever the delusions of views and thoughts (wrong views and afflictions) in order not to regress; beginners in practice inevitably fall back; while beings born in the Pure Land all enter the assembly of the truly assured (those certain of enlightenment) and never regress. Tenth, cultivation in the Saha world requires countless kalpas (aeons) to achieve success. For example, disciples who heard the Dharma in the time of Mahābhijñājñānābhibhū Buddha regressed from the Mahayana aspiration and clung to the Hinayana, remaining in the state of Sravakas (voice-hearers) even after kalpas as numerous as dust particles; while beings in the Pure Land, in just one lifetime, constantly follow the Buddha's teachings until they achieve unsurpassed enlightenment in the Bodhi-field. The difference between these ten kinds of ease and difficulty is like heaven and earth. If one relies only on one's own strength, it is a waste of effort; if one relies on superior conditions, one can obtain far-reaching benefits. Which should practitioners choose? Doubts and Clarifications on the Pure Land Question: The Buddhas and Bodhisattvas take great compassion as their work, and should reside in evil worlds to save suffering beings. Why do they vow to be born in the Pure Land, seeking only their own benefit? Answer: Vowing to be born in the Pure Land is not only for one's own benefit, but also because it is difficult to save suffering beings without being born in the Pure Land. The scriptures say that Bodhisattvas are only allowed to enter the mundane world to save beings after they have attained the Anutpattika-dharma-ksanti (non-origination forbearance, profound understanding of the non-arising and non-ceasing of all dharmas). If they have not attained it, they must always stay close to the Buddha, because the habits of delusion have not been exhausted, and the power of forbearance is not sufficient. Encountering evil conditions will inevitably hinder the progress of cultivation. It is difficult to save oneself, let alone save others? If one lives in this evil world and wants to save others, it is like trying to carry many people across the sea in an incomplete and unstable boat, and in the end, both oneself and others will drown. Therefore, the Mahāprajñāpāramitopadeśa (Treatise on the Great Perfection of Wisdom) says that it is impossible for ordinary people bound by afflictions, even with great compassion, to vow to be born in evil worlds to save beings. The Amitāyus Sūtra Upadeśa (Treatise on Rebirth) says that those who want to play in the gates of hell must be born in the Pure Land, attain the Anutpattika-dharma-ksanti, and then return to the cycle of birth and death to teach suffering beings in hell. Question: Those who have attained enlightenment in the Zen school can transcend and attain Buddhahood without going through gradual cultivation. Why do they still need to vow to be born in the Pure Land? Answer: Do you think that the habits of delusion of those who have attained enlightenment have been completely exhausted and are immediately equal to the Buddhas? Or do you think that the habits of delusion still exist and must rely on gradual cultivation? If the habits of delusion still exist, then one should seek rebirth in the Pure Land and gradually eliminate these habits by relying on the superior conditions of the Pure Land. If one still wanders in the five turbidities (referring to the turbidity of the kalpa, views, afflictions, beings, and life), even with shallow understanding and realization, one will be ignorant and confused after a lifetime. How can one guarantee that one will not regress and fall? In ancient times, there were Chan masters Jianzhen and Zhenruzhe of Chengtian Temple.
海印信等皆宗門哲匠而後生之事毫難自主其他可知矣況如善財圓頓之士也而愿生極樂龍樹傳衣之祖也而記生極藥汝之悟達能齊善財龍樹否假曰能之正不妨與同生如其未能則往生之謀何可緩也。
問心本離念法本無生今教人唸佛求生凈土何也。
答曰以念爲念以生為生者常見之所失也以無念為無念以無生為無生者邪見之所惑也念而無念生而無生者第一義諦也是以實際理地不受一塵則無諸佛可念無凈土可生佛事門中不捨一法則總攝諸根蓋有唸佛三昧還源要術示開往生一門所以終日唸佛而不乖于無念熾然往生而不乖于無生雖曰凡聖各住自位而感應道交東西不相往來而神超凈剎此不可得而致詰者也。
問諸佛皆可念凈土皆可生何必偏念彌陀求生極樂乎。
答曰此有六意一為眾生心多濁亂遍念諸佛三昧難成須專指一佛一土令繫心一境易得往生故二為彌陀悲願無盡接引唸佛眾生乃至十念亦得往生他佛所無故三為極樂功德莊嚴種種殊勝異諸凈土眾生生者易得進道故四為凡夫無智當依佛語此極樂凈土釋迦文佛處處叮嚀恒沙諸佛所其讚歎故五為眾生與佛無緣者佛不能度此土眾生無論老幼貴賤皆知有阿彌陀佛不覺失聲皆念出一句阿彌陀佛是知此土眾生與彌陀有大因緣故六為諸佛體同一即一切一切即一念一佛即是通
【現代漢語翻譯】 現代漢語譯本： 『海印信』（Hǎiyìn xìn，指禪宗的印心之法）等，都是宗門哲匠之後才有的事，很難自主，其他事情可以想見了。更何況像善財童子這樣修習圓頓法門的人，卻發願往生極樂世界；龍樹菩薩，作為傳衣的祖師，卻記載自己將往生極樂世界。你的悟達（指譯者）能和善財童子、龍樹菩薩相比嗎？假如說能，那麼一起往生西方極樂世界也無妨；如果不能，那麼往生西方的計劃怎麼可以延緩呢？ 問：心本來就是離唸的，法本來就是無生的，現在教人唸佛求生凈土，這是為什麼呢？ 答：把『念』當作『念』，把『生』當作『生』，這是常見之人所犯的錯誤。把『無念』當作『無念』，把『無生』當作『無生』，這是邪見之人所受的迷惑。念而無念，生而無生，才是第一義諦。因此，在實際理地上，不接受一絲塵埃，就沒有諸佛可念，沒有凈土可生。但在佛事門中，不捨棄任何一個法則，才能總攝諸根。大概是因為有唸佛三昧，以及《還源要術》開示了往生的一扇門，所以終日唸佛，也不違背無念；熾盛地求往生，也不違背無生。雖然說凡夫和聖人各自安住于自己的位置，但感應之道互相交融，東西方之間不互相往來，而神識卻能超脫到清凈的剎土。這些道理是無法詰難的。 問：諸佛都可以念，凈土都可以往生，為什麼一定要偏偏念阿彌陀佛，求生極樂世界呢？ 答：這裡有六個原因：一是眾生的心大多濁亂，普遍唸誦諸佛，三昧難以成就，必須專門指向一佛一土，使心專注於一個境界，容易得到往生；二是阿彌陀佛的悲願沒有窮盡，接引唸佛的眾生，乃至十念也能往生，這是其他佛所沒有的；三是極樂世界的功德莊嚴，種種殊勝，不同於其他凈土，眾生往生后容易得到進步；四是凡夫沒有智慧，應當依靠佛的教誨，這個極樂凈土是釋迦牟尼佛處處叮嚀，恒河沙數的諸佛共同讚歎的；五是眾生與佛沒有緣分，佛也不能度化，而這個世界的眾生，無論老幼貴賤，都知道有阿彌陀佛，不知不覺失聲念出一句『阿彌陀佛』，由此可知這個世界的眾生與阿彌陀佛有很大的因緣；六是諸佛的本體是同一的，一即一切，一切即一，念一佛就是通
【English Translation】 English version: 『Haiyin Xin』 (海印信, Haiyin Seal, referring to the mind-to-mind transmission in Zen Buddhism) and the like are things that arise after the masters and artisans of the Zen school, and it is difficult to be autonomous. Other things can be imagined. Moreover, people like Sudhana (善財, Shancai, a figure in the Gandavyuha Sutra who sought enlightenment) who practice the perfect and sudden teachings vow to be reborn in the Pure Land of Ultimate Bliss. Nagarjuna (龍樹, Longshu), as the patriarch who transmitted the robe, recorded that he would be reborn in the Pure Land of Ultimate Bliss. Can your enlightenment (referring to the translator) be compared to Sudhana and Nagarjuna? If you say yes, then there is no harm in being reborn in the Western Pure Land of Ultimate Bliss together. If not, then how can the plan to be reborn in the West be delayed? Question: The mind is originally free from thoughts, and the Dharma is originally unborn. Why do you now teach people to recite the Buddha's name and seek rebirth in the Pure Land? Answer: To regard 『thought』 as 『thought』 and 『birth』 as 『birth』 is the mistake of common people. To regard 『no-thought』 as 『no-thought』 and 『no-birth』 as 『no-birth』 is the delusion of heretics. To think without thinking, and to be born without being born, is the first principle. Therefore, in the realm of actual principle, not accepting a single speck of dust, there are no Buddhas to be mindful of and no Pure Lands to be born in. But in the activities of the Buddhas, not abandoning a single principle can encompass all the senses. It is probably because there is the Samadhi of Buddha Recitation, and the 『Essential Techniques for Returning to the Source』 shows the opening of a door to rebirth, so reciting the Buddha's name all day long does not contradict no-thought; fervently seeking rebirth does not contradict no-birth. Although it is said that ordinary people and sages each dwell in their own positions, the ways of interaction resonate with each other. The East and West do not come and go, but the spirit transcends to the pure land. These principles cannot be challenged. Question: All Buddhas can be remembered, and all Pure Lands can be reborn in. Why must one specifically remember Amitabha Buddha and seek rebirth in the Land of Ultimate Bliss? Answer: There are six reasons for this: First, the minds of sentient beings are mostly turbid and confused. It is difficult to achieve Samadhi by universally reciting the names of all Buddhas. It is necessary to specifically point to one Buddha and one land, so that the mind is focused on one realm, making it easier to be reborn. Second, Amitabha Buddha's vows of compassion are inexhaustible, receiving sentient beings who recite the Buddha's name, even with ten recitations, they can be reborn. This is something that other Buddhas do not have. Third, the merits and adornments of the Land of Ultimate Bliss are various and supremely excellent, different from other Pure Lands. Sentient beings who are reborn there can easily make progress. Fourth, ordinary people have no wisdom and should rely on the Buddha's teachings. This Land of Ultimate Bliss is what Shakyamuni Buddha repeatedly urged and what Buddhas as numerous as the sands of the Ganges jointly praised. Fifth, if sentient beings have no affinity with the Buddha, the Buddha cannot save them. But the sentient beings of this world, regardless of age or status, all know that there is Amitabha Buddha, and unconsciously utter the phrase 『Amitabha Buddha』. From this, it can be known that the sentient beings of this world have a great affinity with Amitabha Buddha. Sixth, the essence of all Buddhas is the same, one is all, and all is one. Reciting one Buddha is
念諸佛故以茲六意偏指極樂利莫大焉。
問分凈分穢舍穢取淨盡屬妄想何當真修。
曰此非世間妄想之取捨也乃十方如來轉凡成聖之通法也若非厭舍何以轉凡若非欣取何以成聖自凡夫以上位位必有取捨直至妙覺取捨始亡故先德云取捨之極與不取捨無有異也可謂其非真修乎又須知真俗不二寂用無礙則終日取捨而不見取捨之相故凈名云雖知諸佛法及與眾生空而嘗修凈土教化諸群生此之謂也。
問心即是佛則直觀自心可也何必念他佛乎。
答曰自心與諸佛實同一體則觀自觀他隨機之便豈可執自心是佛而謂他佛乃在心外乎且念他佛者又是諸佛一勝方便令得牽生彼土托他之力速至菩提其益為尤大也。
問唯心凈土何用求生極樂乎。
答曰汝謂唯心凈土者乃執此方寸之心為凈土而極樂遠在十萬億之外此全不知唯心之旨者也所謂唯心者謂心包大虛量周沙界隨其心凈則現凈心濁則現濁是知生極樂者正心凈現凈耳豈在心之外哉若心局方寸之內便為凈土則非獨極樂不在心內娑婆亦不在心內非獨極樂不宜生娑婆亦不宜生且今問汝此生之後果有生乎果無生乎如曰有生將何生而後為唯心乎如曰無生則非所謂墮斷滅之坑乎此乃外道之見波旬之論也或曰我但自凈其心自合生凈土何必唸佛求生曰既不念佛則無凈土
【現代漢語翻譯】 現代漢語譯本： 因為憶念諸佛的緣故，用這六種意念偏重指向極樂世界，利益再沒有比這更大的了。
問：區分清凈和污穢，捨棄污穢而選取清凈，全部屬於妄想，如何才是真正的修行？
答：這並非世間妄想的取捨，而是十方如來轉凡成聖的普遍法則。如果不是厭惡捨棄，如何能轉變凡夫？如果不是欣然選取，如何能成就聖人？從凡夫以上，每個位次必定有取捨，直到妙覺的境界，取捨才消失。所以先德說：『取捨到了極致，與不取捨沒有差異。』難道能說這不是真正的修行嗎？又須知真諦和俗諦不是二元對立的，寂靜和作用沒有阻礙，那麼終日取捨卻不見取捨的相狀。所以《維摩詰經》（Vimalakirti Sutra）說：『雖然知道諸佛的法以及眾生都是空性的，卻常常修習凈土，教化眾多的眾生。』說的就是這個道理。
問：心就是佛，那麼直接觀照自心就可以了，何必念其他的佛呢？
答：自心與諸佛實在同一本體，那麼觀照自己或觀照他人，都隨順機緣的方便，怎麼可以執著自心是佛，就說其他的佛在心外呢？而且念其他的佛，又是諸佛的一個殊勝方便，令人得以牽引往生到彼土，依託他人的力量迅速到達菩提，它的利益尤其巨大。
問：唯心凈土，何必求生極樂世界（Sukhavati）呢？
答：你說唯心凈土，是執著這方寸之心為凈土，而極樂世界遠在十萬億佛土之外，這完全是不瞭解唯心的宗旨啊。所謂唯心，是說心包容廣大的虛空，容量周遍無盡的世界，隨著心清凈就顯現清凈，心污濁就顯現污濁。由此可知，往生極樂世界，正是心清凈而顯現清凈的緣故，難道是在心之外嗎？如果心侷限在方寸之內，就成為凈土，那麼不僅極樂世界不在心內，娑婆世界（Saha）也不在心內，不僅極樂世界不適宜往生，娑婆世界也不適宜往生。而且現在問你，此生之後，究竟有來生嗎？還是沒有來生呢？如果說有來生，將要生到哪裡才能符合唯心的道理呢？如果說沒有來生，那就不是墮入斷滅的深坑了嗎？這是外道的見解，波旬（Mara）的論調啊。或者有人說：『我只要自己清凈自己的心，自然會往生凈土，何必唸佛求生呢？』我說：既然不念佛，就沒有凈土。
【English Translation】 English version: Because of contemplating all Buddhas, using these six thoughts to specifically point towards Sukhavati (Pure Land), there is no greater benefit than this.
Question: Distinguishing between purity and defilement, abandoning defilement and choosing purity, all belong to delusion. How then is true practice?
Answer: This is not the worldly delusion of choosing and abandoning, but the universal law by which the Tathagatas (Buddhas) of the ten directions transform the mundane into the sacred. If there were no aversion and abandonment, how could one transform from the mundane? If there were no joyful acceptance, how could one become a sage? From the level of ordinary beings upwards, each position necessarily involves choosing and abandoning, until the state of Wonderful Enlightenment (Myo覺), where choosing and abandoning cease. Therefore, a former sage said: 'The extreme of choosing and abandoning is no different from not choosing and abandoning.' Can it be said that this is not true practice? Furthermore, one must know that the true and the conventional are not dualistic, and stillness and function are unobstructed. Thus, one chooses and abandons all day long without seeing the appearance of choosing and abandoning. Therefore, the Vimalakirti Sutra says: 'Although knowing that the Dharma of all Buddhas and sentient beings are empty, one constantly cultivates the Pure Land and teaches and transforms the multitude of beings.' This is what it means.
Question: The mind is the Buddha, so direct contemplation of one's own mind is sufficient. Why is it necessary to contemplate other Buddhas?
Answer: One's own mind and all Buddhas are truly of the same essence. Therefore, contemplating oneself or contemplating others is a matter of adapting to the convenience of the occasion. How can one cling to the idea that one's own mind is the Buddha and say that other Buddhas are outside the mind? Moreover, contemplating other Buddhas is a supreme expedient of all Buddhas, enabling one to be drawn to be reborn in that land, relying on the power of others to quickly reach Bodhi (enlightenment). Its benefit is especially great.
Question: If it is the Pure Land of Mind Only, why seek rebirth in Sukhavati (Pure Land)?
Answer: When you say 'Pure Land of Mind Only,' you are clinging to this square inch of mind as the Pure Land, while Sukhavati is far away beyond hundreds of thousands of millions of Buddha lands. This is a complete misunderstanding of the principle of Mind Only. What is meant by 'Mind Only' is that the mind encompasses the vast emptiness and its capacity pervades countless worlds. According to whether the mind is pure, it manifests purity; if the mind is turbid, it manifests turbidity. From this, it can be known that being born in Sukhavati is precisely because the mind is pure and manifests purity. How could it be outside the mind? If the mind is confined within a square inch, then it becomes the Pure Land. Then not only is Sukhavati not within the mind, but also Saha (this world) is not within the mind. Not only is Sukhavati not suitable for rebirth, but also Saha is not suitable for rebirth. Moreover, I now ask you, after this life, will there be a next life or not? If you say there is a next life, where will you be born to accord with the principle of Mind Only? If you say there is no next life, then aren't you falling into the pit of annihilation? This is the view of heretics and the argument of Mara (demon). Or someone might say: 'I only need to purify my own mind, and I will naturally be born in the Pure Land. Why is it necessary to contemplate the Buddha and seek rebirth?' I say: Since you do not contemplate the Buddha, there is no Pure Land.
之緣但欲居此濁土自凈其心此龍樹所謂難行道也良以此土境緣濁亂多為修行之障七進八退輪迴六道碎塵點劫尚滯生死必須見思惑盡方出三界直證七住方名不退然尚未有生凈土分則所謂心凈土凈不太難乎。
問具縛凡夫雖曰唸佛而貪嗔未息心實不凈何云往生。
曰此仗阿彌陀佛願力攝受也那先經云譬如有人以大石塊其數十百欲渡大海以船力故即達彼岸眾生之罪猶如巨石彌陀願力如彼大船石本易沉因船可渡罪本當墮憑佛得生且帶業往生之人必其臨命終時正念堅礙者也此一念凈心即宜頓現凈邦況有平日唸佛之功乎。
問五逆十惡十念得生此實難信。
答曰大都臨終一念最為緊要經言敝女渡河溺死以一念愛子之善遂得生天無聞比丘以臨終一念謗佛之惡遂入地獄天堂地獄只在一念可轉則凈土得於十念又何疑乎況彌陀發願有曰眾生稱我名號乃至十念若不生者不取正覺願力既堅念心復猛此感彼應捷如影響何足疑哉。
問經言唸唸滅八十億劫生死重罪此實難信之法請為詳示。
曰此文出在下品下生臨終十念中汝疑八十億劫生死重罪為重臨終一念為輕今依天臺三種較量則未可以久近多少論輕重也一者在心謂造罪之心從自虛妄顛倒生唸佛之心從善知識聞說阿彌陀佛真實功德名號生一虛一實豈得相比譬
【現代漢語翻譯】 現代漢語譯本： 因為（我們）與（娑婆世界的）因緣，只想居住在這污濁的國土，（通過唸佛）來清凈自己的心。這就是龍樹菩薩所說的難行道啊！確實是因為這個世界的環境和因緣污濁混亂，大多成為修行的障礙，七進八退，在六道中輪迴。即使經過像微塵那樣多的劫數，仍然滯留在生死之中。必須斷盡見惑和思惑，才能超出三界，直接證到七住位才叫做不退轉。然而，還沒有往生凈土的份，那麼所謂『心凈則國土凈』，難道不是太難了嗎？ 問：具縛凡夫（指被煩惱束縛的凡夫），雖然說唸佛，但是貪嗔之心沒有止息，心實在不凈，怎麼能說往生呢？ 答：這是仰仗阿彌陀佛（Amitabha）的願力攝受啊！《那先經》說，譬如有人用大石塊，有幾十百塊，想要渡過大海，因為船的力量，就能到達彼岸。眾生的罪業猶如巨石，阿彌陀佛的願力就像那艘大船。石頭本來容易沉沒，因為有船就可以渡過；罪業本來應當墮落，憑藉佛力就能得以往生。而且帶業往生的人，必定是他在臨命終時，正念堅定沒有被其他念頭阻礙的人。這一念清凈心，就應該立刻顯現凈土的景象，更何況有平日唸佛的功夫呢？ 問：五逆十惡（指極重的罪業），十念得生，這實在難以相信。 答：大體上說，臨終一念最為重要。《經》上說，有個婢女渡河溺死，因為一念愛子的善念，就能夠往生天上；有個無聞比丘，因為臨終一念誹謗佛的惡念，就墮入地獄。天堂和地獄只在一念之間可以轉變，那麼凈土可以通過十念而得到，又有什麼可懷疑的呢？況且阿彌陀佛發願說：『眾生稱念我的名號，乃至十念，如果不能往生，我就不成佛。』願力既然堅定，唸佛的心又猛烈，這種感應就像聲音和迴響一樣迅速，有什麼值得懷疑的呢？ 問：《經》上說，唸唸滅八十億劫生死重罪，這實在難以相信，請詳細開示。 答：這段文字出自下品下生臨終十念中。你懷疑八十億劫生死重罪為重，臨終一念為輕。現在依照天臺宗的三種比較，就不能以時間長短、數量多少來論輕重了。一是看發心，造罪的心從自己虛妄顛倒的念頭產生，唸佛的心從善知識那裡聽聞阿彌陀佛真實功德名號而產生，一個虛妄一個真實，怎麼能夠相比呢？譬如...
【English Translation】 English version: Because of our karmic connection with this impure land, we only wish to reside in this defiled world and purify our minds (through reciting the Buddha's name). This is what Nāgārjuna (Dragon Tree, a famous Buddhist philosopher) calls the difficult path! Indeed, because the environment and conditions of this world are turbid and chaotic, they mostly become obstacles to practice. Advancing seven steps and retreating eight, we revolve in the six realms. Even after countless kalpas like specks of dust, we still remain in birth and death. Only by exhausting the delusions of views and thoughts can we transcend the Three Realms. Only attaining the seventh stage is called non-retrogression. However, without the share of being born in the Pure Land, isn't the saying 'When the mind is pure, the land is pure' too difficult? Question: Although ordinary beings bound by afflictions recite the Buddha's name, their greed, anger, and delusion have not ceased, and their minds are truly impure. How can they be said to be reborn in the Pure Land? Answer: This relies on the compassionate reception of Amitābha Buddha's (Infinite Light Buddha) vows! The Nāgasena Sutra says, 'For example, if someone uses large stones, dozens or hundreds of them, to cross the great ocean, they can reach the other shore because of the power of the boat.' The sins of sentient beings are like huge stones, and Amitābha's vows are like that great boat. Stones are inherently easy to sink, but they can be crossed because of the boat; sins should inherently lead to downfall, but one can be born (in the Pure Land) by relying on the Buddha's power. Moreover, those who are reborn in the Pure Land with karma must be those whose right mindfulness is firm and unhindered at the time of their death. This one thought of pure mind should immediately manifest the Pure Land's scene, let alone the merit of reciting the Buddha's name on ordinary days? Question: It is truly hard to believe that those who commit the five rebellious acts and the ten evil deeds can be reborn (in the Pure Land) with ten recitations. Answer: Generally speaking, the one thought at the time of death is the most important. The Sutra says that a maid drowned while crossing a river, and because of one good thought of love for her child, she was able to be reborn in the heavens. An unknown monk, because of one evil thought of slandering the Buddha at the time of death, fell into hell. Heaven and hell can be transformed in just one thought, so what doubt is there that the Pure Land can be attained through ten recitations? Moreover, Amitābha made a vow, saying, 'If sentient beings call my name, even ten times, and are not reborn, I will not attain perfect enlightenment.' Since the power of the vow is firm and the mind of recitation is intense, this response is as swift as sound and echo. What is there to doubt? Question: The Sutra says that with each thought, eighty billion kalpas of heavy sins of birth and death are extinguished. This is truly a difficult-to-believe teaching. Please explain it in detail. Answer: This passage comes from the lowest level of the lowest rebirth, in the ten recitations at the time of death. You doubt that eighty billion kalpas of heavy sins of birth and death are heavy, and the one thought at the time of death is light. Now, according to the three comparisons of the Tiantai school, we cannot judge lightness or heaviness based on the length of time or the amount. First, consider the intention: the mind of creating sin arises from one's own false and inverted thoughts, while the mind of reciting the Buddha's name arises from hearing about the true merits and name of Amitābha Buddha from a good teacher. One is false and the other is true. How can they be compared? For example...
如萬年闇室日光暫至其闇頓滅豈以久來之闇不肯滅耶二者在緣謂造罪之時從虛妄癡暗心緣虛妄境界顛倒生唸佛之心從聞佛清凈真實功德名號緣無上菩提心生一真一偽豈得相比譬如有人被毒箭中箭深毒磣傷肌破骨一聞滅除藥鼓即箭出毒除豈以箭深毒磣而不肯出也三者在決定謂造罪之時以有間心有後心也念佛之時以無間心無後心遂即捨命善心猛利是以即生譬如十圍之索千夫無掣童子揮劍須臾兩分以上三種校量並是約能念之心上論具有不思議之力滅罪之義固已昭然可曉況所念名號乃阿彌陀佛萬德之所成就大愿之所攝持其功能詎可思議哉譬如有人取獅子筋以為琴絃其弦一奏一切餘弦一時俱斷又如有人取牛羊驢馬諸乳置一器中以獅子乳一滴投之一切諸乳悉化為水今一稱佛號八十億劫生死重罪豈有不消滅者乎。
問帶業往生可也何以能不退乎。
答曰此有五因緣能令生者不退一者彌陀願力常攝持故二者佛光常照菩提心常增長故三者水鳥樹林風聲樂響皆說苦空聞者常起唸佛念法念僧之心故四者彼國純諸菩薩以為良友無惡境緣無邪魔鬼神三毒等煩惱畢竟不起故五者壽命永劫同佛菩薩故。
問世人皆疑極樂遠在十萬億國之外臨命終時頃刻之間恐難得到何以曉之。
答曰經不云乎心包太虛量周沙界則十萬億國秪在
我心何遠之有命終之頃生我心中何難之有且所謂十萬億國者為對凡夫肉眼生死心量說耳若眾生凈土業成者臨終在定之心即是凈土受生之心動念即是生凈土時故自信錄云十萬億剎頃刻即至者自心本妙耳。
問臨終十念既可往生我等且營別業但待臨終十念如何。
答曰十念往生萬中之一汝乃欲僥倖于萬一乎夫臨終十念成就者多是宿善業強故感得臨終遇善知識十念成就若無善業所感善知識尚難遇況十念成就哉且群疑論列十種人臨終不得唸佛一者善友未必相逢無人勸念二者業苦纏身不遑唸佛三者或偏風失語不能稱佛四者狂亂失心注想難成五者或遭水火不暇至誠六者遭遇豺狼無復善友七者臨終惡友壞彼信心八者飲食過度昏迷致死九者軍陣鬥戰奄勿而亡十者忽墜高巖傷壞性命如上十種惡緣忽遭其一便休了也可唸佛乎假饒你無上十種惡緣只是好病而死亦未免風刀解體四大分離如生龜脫殼痛苦逼迫可唸佛乎又或世緣未了世念未休貪生怖死恐懼亂心可唸佛乎又或父母揮涕妻子哀泣眷戀難忍憂惱傷懷可唸佛乎柰何不思及此而必待臨終十念幾自誤耳。
問唸佛乃身後之事不知現世亦有益否。
答曰經中具說受持佛名者當獲十種勝利一者晝夜常得一切諸天大力神將河沙眷屬隱形守護二者常得二十五大菩薩如觀世音等及
【現代漢語翻譯】 現代漢語譯本：我的心與凈土之間，哪裡會有遙遠的距離呢？在臨終的那一刻往生凈土，對我來說又有什麼困難的呢？所謂『十萬億國土』，不過是針對凡夫肉眼和生死心量而言的。如果眾生凈土的行業已經成就，那麼臨終時在禪定中的心，就是凈土受生的心。動念的瞬間，就是往生凈土之時。所以《自信錄》中說，『十萬億剎那頃刻即至』，說的就是自心本來的奧妙啊。
問：既然臨終十念就可以往生，我們暫且經營其他行業，只等待臨終十念可以嗎？
答：臨終十念往生，是萬分之一的概率。你竟然想僥倖于這萬分之一嗎？臨終十念能夠成就的人，大多是宿世善業深厚，所以感得臨終遇到善知識，十念成就。如果沒有善業的感應，善知識尚且難以遇到，更何況十念成就呢？而且《群疑論》列舉了十種人臨終不得唸佛：一者，善友未必相逢，無人勸念；二者，業苦纏身，不遑唸佛；三者，或偏風失語，不能稱佛；四者，狂亂失心，注想難成；五者，或遭水火，不暇至誠；六者，遭遇豺狼，無復善友；七者，臨終惡友，壞彼信心；八者，飲食過度，昏迷致死；九者，軍陣鬥戰，奄勿而亡；十者，忽墜高巖，傷壞性命。如上十種惡緣，忽然遭遇其中一種，就完了，還能唸佛嗎？假如你沒有以上十種惡緣，只是得了重病而死，也未免風刀解體，四大分離，像生龜脫殼一樣痛苦逼迫，還能唸佛嗎？又或者世緣未了，世念未休，貪生怕死，恐懼亂心，還能唸佛嗎？又或者父母揮淚，妻子哀泣，眷戀難忍，憂惱傷懷，還能唸佛嗎？為什麼不思考這些，而一定要等到臨終十念，這實在是自誤啊。
問：唸佛是身後之事，不知道現世也有益處嗎？
答：經中詳細說明了受持佛名的人，應當獲得十種勝利：一者，晝夜常常得到一切諸天大力神將及其無數眷屬隱形守護；二者，常常得到二十五大菩薩，如觀世音（Avalokiteśvara）等，以及
【English Translation】 English version: How far is my mind from the Pure Land? What difficulty is there for me to be reborn in my mind at the moment of death? The so-called 'hundreds of thousands of millions of lands' are only spoken in relation to the mortal eyes and the mind that is subject to birth and death of ordinary people. If the karma for the Pure Land of sentient beings has been accomplished, then the mind in samadhi at the moment of death is the mind that receives birth in the Pure Land. The moment a thought arises is the time of being born in the Pure Land. Therefore, the Zixin Lu says, 'Hundreds of thousands of millions of kshetras (lands) arrive in an instant,' which refers to the original wonder of one's own mind.
Question: Since rebirth can be achieved with ten recitations at the moment of death, can we temporarily engage in other activities and just wait for the ten recitations at the moment of death?
Answer: Rebirth through ten recitations at the moment of death is one in ten thousand. Are you trying to gamble on that one in ten thousand? Those who can accomplish ten recitations at the moment of death mostly have strong roots of good karma from past lives, so they are able to encounter a good teacher at the moment of death and accomplish the ten recitations. If there is no influence of good karma, it is difficult to even encounter a good teacher, let alone accomplish the ten recitations. Moreover, the Qunyilun lists ten types of people who cannot recite the Buddha's name at the moment of death: 1. Good friends may not be encountered, and no one encourages recitation; 2. Suffering from karmic afflictions, there is no time to recite the Buddha's name; 3. Or suffering from hemiplegia and aphasia, unable to pronounce the Buddha's name; 4. Being delirious and losing one's mind, it is difficult to focus one's thoughts; 5. Or encountering floods or fires, there is no time to be sincere; 6. Encountering jackals and wolves, there are no more good friends; 7. Evil friends at the moment of death destroy their faith; 8. Overeating, leading to unconsciousness and death; 9. Dying suddenly in the midst of military battles; 10. Suddenly falling from a high cliff, injuring and destroying one's life. If one suddenly encounters one of the above ten evil conditions, it's over, can one still recite the Buddha's name? Even if you don't have the above ten evil conditions, but just die from a serious illness, you will still inevitably experience the disintegration of the body by the 'wind knife' (elements), the separation of the four great elements, and the pain of a living turtle being pulled out of its shell, can you still recite the Buddha's name? Or if worldly affairs are not finished, worldly thoughts have not ceased, fearing death and clinging to life, with a fearful and confused mind, can you still recite the Buddha's name? Or if parents are weeping, wives and children are crying, attached and unable to bear it, with worry and sorrow harming the heart, can you still recite the Buddha's name? Why not think about these things, and insist on waiting for the ten recitations at the moment of death? This is truly deceiving oneself.
Question: Reciting the Buddha's name is a matter for the afterlife, I don't know if there are also benefits in this life?
Answer: The sutras explain in detail that those who uphold the Buddha's name should obtain ten kinds of benefits: 1. Day and night, they will always be protected invisibly by all the great heavenly powerful generals and their countless retinues; 2. They will always be protected by twenty-five great Bodhisattvas, such as Avalokiteśvara (觀世音), and
一切菩薩常隨守護三者常得諸佛晝夜護念阿彌陀佛常放光明攝受此人四者一切惡鬼皆不能害一切毒蛇毒龍毒藥悉不能中五者火難水難冤賊刀箭牢獄枷鉆橫死狂亡悉皆不受六者先所作業悉皆消滅所殺冤命彼蒙解脫更無執對七者夜夢正直或復夢見阿彌陀佛勝妙色像八者心常歡喜顏色光[愣-方+(共/力)]氣力充盛所作吉利九者常為一切世間之人恭敬供養歡喜禮拜猶如敬佛十者命終之時心無怖畏正念現前得見阿彌陀佛及諸聖眾持金蓮花接引往生西方凈土盡未來際受勝妙樂如上十種現世來生皆有勝和然則世出世間要緊法門無如唸佛信矣。
問華藏世界即本師化境不求生華藏而求生極樂何也答曰華嚴疏中自有此問。
彼答凡有四意一者有緣故謂彌陀愿重偏接娑婆人也二者使眾生歸憑情一故華藏中世界無量若聞十方皆妙初心茫然無所依託故方便引之專指極樂三者不離華藏故極樂去此十萬億剎而華藏佛剎皆微塵數故知不離也四者即本師故華藏剎海皆遮那境十萬億剎未出剎種之中豈非本師隨名異化也。
問經云生兜率者隨彌勒菩薩下生三會之中自然當得道果何必近舍兜率遠求極樂乎。
答曰汝以兜率為近極樂為遠者特以凡夫肉眼心量說耳三者俱在一心之中心無彼此之分詎可謂兜率近而極樂遠乎且兜率極樂
【現代漢語翻譯】 一切菩薩常隨守護，這三種人常常得到諸佛晝夜護念，阿彌陀佛（Amitabha，梵語，意為無量光佛）常常放出光明攝受這些人。四者，一切惡鬼都不能加害，一切毒蛇、毒龍、毒藥都不能加害。五者，火災、水災、冤家、盜賊、刀箭、牢獄、枷鎖、鉆刺、橫死、狂亂死亡，這些災難都不會遭受。六者，先前所造的罪業全部消滅，被殺的冤魂得到解脫，不再有執著和對抗。七者，夜晚做的夢都是正直的，或者夢見阿彌陀佛殊勝美妙的形象。八者，心中常常歡喜，容顏光彩煥發，氣力充沛強盛，所做的事情吉祥順利。九者，常常被一切世間的人恭敬供養，歡喜禮拜，就像敬佛一樣。十者，臨命終的時候心中沒有恐懼，正念現前，得見阿彌陀佛及諸聖眾，手持金蓮花接引往生西方凈土，盡未來際享受殊勝美妙的快樂。如上十種利益，現世和來生都有殊勝的利益。這樣看來，世間和出世間最重要的法門，沒有比唸佛更值得信賴的了。
問：華藏世界（Avatamsaka World，又稱蓮華藏世界，是毗盧遮那佛的報身所居之世界）就是本師（釋迦牟尼佛）的化境，為什麼不求生華藏世界，而要求生極樂世界呢？答：華嚴疏中自有這樣的問題。
回答有四個意思：一者，有緣故，因為彌陀（Amitabha，阿彌陀佛的簡稱）的願力深重，偏向接引娑婆世界（Saha World，我們所居住的這個世界）的人。二者，使眾生歸依憑藉，情意專一的緣故，華藏世界中的世界無量無邊，如果聽說十方世界都很好，初心的人會茫然不知所措，沒有可以依託的地方，所以方便引導他們專指極樂世界。三者，不離開華藏世界的緣故，極樂世界距離這裡有十萬億剎（kshetra，佛教宇宙觀中的世界單位），而華藏世界的佛剎都是微塵的數量，所以知道沒有離開華藏世界。四者，就是本師的緣故，華藏剎海都是遮那佛（Vairocana，毗盧遮那佛的簡稱）的境界，十萬億剎還沒有超出剎種之中，難道不是本師隨著名號不同而顯現不同的化身嗎？
問：經書上說，生到兜率天（Tushita Heaven，彌勒菩薩所居住的凈土）的人，跟隨彌勒菩薩（Maitreya）下生到人間，參加龍華三會，自然應當得到道果，為什麼一定要捨棄近處的兜率天，而遠求極樂世界呢？
答：你認為兜率天近，極樂世界遠，這是用凡夫肉眼和心量來說的。這三者都在一心之中，心中沒有彼此的分別，怎麼能說兜率天近而極樂世界遠呢？況且兜率天和極樂世界...
【English Translation】 All Bodhisattvas constantly follow and protect these individuals. These three types of people constantly receive the Buddhas' protection and mindfulness day and night. Amitabha Buddha (Amitabha, Sanskrit, meaning 'Infinite Light Buddha') constantly emits light to embrace and receive these individuals. Fourth, all evil ghosts are unable to harm them; all poisonous snakes, poisonous dragons, and poisons are unable to affect them. Fifth, they will not suffer from calamities of fire, calamities of water, enemies, thieves, swords and arrows, imprisonment, shackles, drills, accidental deaths, or mad deaths. Sixth, all previous karmic actions are extinguished, and the wronged souls who were killed are liberated, with no more attachments or confrontations. Seventh, their night dreams are upright, or they dream of the sublime and wonderful image of Amitabha Buddha. Eighth, their hearts are constantly joyful, their faces are radiant, their energy is abundant and vigorous, and their actions are auspicious and smooth. Ninth, they are constantly respected, offered to, joyfully greeted, and bowed to by all people in the world, just like respecting the Buddha. Tenth, at the time of death, their hearts are without fear, their right mindfulness is present, and they see Amitabha Buddha and all the holy assembly, holding golden lotus flowers to receive and guide them to be reborn in the Western Pure Land, enjoying sublime and wonderful bliss for the rest of their future lives. The above ten benefits are present in both this life and the next life, all with supreme auspiciousness. Thus, the most important Dharma gate in both worldly and otherworldly matters is none other than trusting in mindfulness of the Buddha.
Question: The Avatamsaka World (Avatamsaka World, also known as the Lotus Treasury World, the world where the Sambhogakaya of Vairocana Buddha resides) is the transformation realm of the original teacher (Shakyamuni Buddha). Why not seek rebirth in the Avatamsaka World, but instead seek rebirth in the Pure Land of Ultimate Bliss? Answer: The Avatamsaka Commentary itself contains this question.
The answer has four meanings: First, there is the reason of affinity, because Amitabha's (Amitabha, abbreviation of Amitabha Buddha) vows are profound, favoring the reception of people from the Saha World (Saha World, the world we live in). Second, it is to enable sentient beings to rely on and depend on one single intention, because the worlds within the Avatamsaka World are limitless and boundless. If they hear that all ten directions are wonderful, beginners will be at a loss and have nothing to rely on, so it is convenient to guide them to specifically refer to the Pure Land of Ultimate Bliss. Third, it does not depart from the Avatamsaka World, because the Pure Land of Ultimate Bliss is hundreds of thousands of millions of kshetras (kshetra, a unit of the Buddhist cosmology) away from here, and the Buddha lands of the Avatamsaka World are like the number of dust particles, so we know that it does not depart from the Avatamsaka World. Fourth, it is the original teacher, because the Avatamsaka Sea of Lands are all the realm of Vairocana Buddha (Vairocana, abbreviation of Vairocana Buddha). Hundreds of thousands of millions of kshetras have not yet exceeded the seed of the kshetras, so isn't it the original teacher manifesting different transformations according to different names?
Question: The scriptures say that those who are born in Tushita Heaven (Tushita Heaven, the pure land where Maitreya Bodhisattva resides) will follow Maitreya Bodhisattva (Maitreya) down to the human world, participate in the Three Assemblies of the Dragon Flower Tree, and naturally obtain the fruit of the path. Why must one abandon the nearby Tushita Heaven and seek the distant Pure Land of Ultimate Bliss?
Answer: You consider Tushita Heaven to be near and the Pure Land of Ultimate Bliss to be far, but this is speaking from the perspective of ordinary people's physical eyes and minds. These three are all within one mind, and there is no distinction of self and other in the mind. How can you say that Tushita Heaven is near and the Pure Land of Ultimate Bliss is far? Moreover, Tushita Heaven and the Pure Land of Ultimate Bliss...
兩相較量則有十種優劣不同一者極樂十念可生兜率必須修眾三昧深入正定其上生為難二者極樂則阿彌陀佛大悲願力誓垂接引兜率則彌勒無接引之誓三者極樂則阿彌陀佛大光明力照觸行人身心慈和來生其剎兜率所無四者阿彌陀佛說法十倍于諸佛又眾生隨其志樂所欲聞法自然得聞兜率所無五者極樂國無女人擾亂眾生兜率則天女微妙諸天耽玩不能自勉六者極樂生者皆得三十二相八十種好神通具足兜率所無七者極樂生者自然伏滅煩惱即登不退兜率雖日說不退之法教化眾生而未必便登不退八者極樂生者即此一生直至道場成無上覺兜率則隨佛下生未必盡證聖果況無上覺乎九者極樂生者得無量壽與佛齊等兜率所無十者極樂生者欲供養十方諸佛隨其所欲供具自然現前須臾之間遍至十方供養諸佛即于食時還至本國兜率所無此上十種較量勝劣顯然細而求之應有無量行人當自擇之。
問或謂凈土乃聖人之權方所以接鈍根化凡器也茍能一超直入如來地何籍於他力乎。
答曰昔文殊因唸佛故得一切種智善財以十大愿王求生極樂勢至以憶佛唸佛入三摩地父王凈飯並六萬釋種皆生凈土可謂其為鈍根凡器乎又佛告彌勒曰此世界有六十七億不退菩薩往生彼國一一菩薩已曾供養無數諸佛次如彌勒者也諸小行菩薩及修少功德者不可稱計皆當往生不
【現代漢語翻譯】 現代漢語譯本： 兩種修行方式相比較，有十種優劣之處不同：第一，在極樂世界，只要唸佛十聲就能往生，而在兜率天，必須修習各種三昧（Samadhi，禪定），深入正定，才能往生，因此往生兜率天的難度更高。第二，往生極樂世界有阿彌陀佛（Amitabha）的大悲願力，誓願垂手接引眾生，而兜率天的彌勒菩薩（Maitreya）沒有接引的誓願。第三，往生極樂世界有阿彌陀佛的大光明力，照觸修行人的身心，使之慈祥和順，從而往生極樂剎土，而兜率天沒有這種加持。第四，阿彌陀佛說法的時間是其他佛的十倍，而且眾生可以隨自己的意願，想聽什麼法就能自然聽到什麼法，而兜率天沒有這種便利。第五，極樂世界沒有女人，不會擾亂眾生修行，而兜率天有天女，她們的美妙容易使諸天耽於享樂，不能自我勉勵修行。第六，往生極樂世界的眾生，都能得到三十二相（32 marks of a Great Man）和八十種好（80 minor marks），神通具足，而兜率天沒有這種殊勝。第七，往生極樂世界的眾生，自然就能降伏和滅除煩惱，立即證得不退轉的境界，而兜率天雖然每天宣說不退轉的佛法來教化眾生，卻未必能立即證得不退轉。第八，往生極樂世界的眾生，在此一生中就能直至道場，成就無上正等正覺（Anuttara-samyak-sambodhi），而兜率天則要跟隨彌勒菩薩下生，未必都能證得聖果，更何況是無上正等正覺呢？第九，往生極樂世界的眾生，能得到無量壽命，與佛相等，而兜率天沒有這種殊勝。第十，往生極樂世界的眾生，如果想供養十方諸佛，可以隨自己的意願，供養的器具自然顯現，在很短的時間內就能遍至十方，供養諸佛，並在吃飯的時候回到自己的國土，而兜率天沒有這種能力。以上這十種比較，勝劣之處非常明顯，如果仔細探求，應該還有無數的差別，修行人應當自己選擇。
問：有人說，凈土法門是聖人爲了接引根器遲鈍、教化凡夫俗子的方便之法，如果能夠一超直入如來地（Tathagatagarbha），又何必藉助他力呢？
答：過去文殊菩薩（Manjusri）因爲念佛的緣故，得到了「一切種智」（Sarvajna，對一切事物和概念的完全理解），善財童子（Sudhana）以十大愿王（Ten Great Vows）求生極樂世界，大勢至菩薩（Mahasthamaprapta）以憶佛唸佛入三摩地（Samadhi，禪定），凈飯王（Suddhodana）和六萬釋迦族人（Sakya）都往生凈土，難道他們是根器遲鈍的凡夫俗子嗎？而且佛陀告訴彌勒菩薩說，這個世界有六十七億不退轉菩薩（Avaivartika Bodhisattva）往生極樂世界，每一位菩薩都曾經供養過無數諸佛，他們的修行僅次於彌勒菩薩。至於那些修行小乘佛法的菩薩和修習少量功德的人，更是數不勝數，都應當往生極樂世界。
【English Translation】 English version: Comparing the two paths, there are ten distinct advantages and disadvantages. First, in the Land of Ultimate Bliss (Sukhavati), rebirth is attainable with just ten recitations of the Buddha's name, whereas in Tushita Heaven (Tusita), one must cultivate various Samadhis (Samadhi, meditative states) and deeply enter into right concentration, making rebirth there more difficult. Second, in the Land of Ultimate Bliss, Amitabha Buddha (Amitabha) vows to compassionately receive and guide beings, while Maitreya (Maitreya) in Tushita Heaven makes no such vow of reception. Third, in the Land of Ultimate Bliss, Amitabha Buddha's great light illuminates practitioners' bodies and minds, bringing them peace and harmony, facilitating rebirth in that Buddha-field, a condition absent in Tushita Heaven. Fourth, Amitabha Buddha preaches the Dharma ten times more than other Buddhas, and beings can naturally hear the Dharma they desire, according to their inclinations, a convenience not found in Tushita Heaven. Fifth, the Land of Ultimate Bliss is free from women who might disturb practitioners, whereas Tushita Heaven has celestial maidens whose beauty can lead the gods to indulge in pleasure, hindering their self-exertion in practice. Sixth, those reborn in the Land of Ultimate Bliss all attain the thirty-two major marks (32 marks of a Great Man) and eighty minor marks (80 minor marks), possessing complete supernatural powers, a condition absent in Tushita Heaven. Seventh, those reborn in the Land of Ultimate Bliss naturally subdue and extinguish afflictions, immediately attaining the state of non-retrogression, whereas Tushita Heaven, though daily expounding the Dharma of non-retrogression to teach beings, does not necessarily lead to immediate attainment of non-retrogression. Eighth, those reborn in the Land of Ultimate Bliss, in this very lifetime, proceed directly to the Bodhi-field, attaining Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi, unsurpassed perfect enlightenment), whereas in Tushita Heaven, one must await Maitreya's descent and may not necessarily attain the holy fruit, let alone unsurpassed perfect enlightenment. Ninth, those reborn in the Land of Ultimate Bliss attain immeasurable life, equal to that of the Buddha, a condition absent in Tushita Heaven. Tenth, those reborn in the Land of Ultimate Bliss, if they wish to make offerings to the Buddhas of the ten directions, can have the offering implements appear naturally according to their desire, reaching the ten directions in an instant to make offerings to the Buddhas, and returning to their own land at mealtime, an ability absent in Tushita Heaven. The above ten comparisons clearly show the advantages and disadvantages. Upon closer examination, there should be countless more differences. Practitioners should choose for themselves.
Question: Some say that the Pure Land (Sukhavati) method is a skillful means employed by sages to receive those of dull faculties and transform ordinary beings. If one can directly and swiftly enter the Tathagatagarbha (Tathagatagarbha, the womb of the Buddhas), why rely on external power?
Answer: In the past, Manjusri (Manjusri) attained Sarvajna (Sarvajna, all-knowing wisdom) through mindfulness of the Buddha, Sudhana (Sudhana) sought rebirth in the Land of Ultimate Bliss through the Ten Great Vows (Ten Great Vows), Mahasthamaprapta (Mahasthamaprapta) entered Samadhi (Samadhi, meditative state) through mindfulness of the Buddha, and King Suddhodana (Suddhodana) and sixty thousand Sakyas (Sakya) were all reborn in the Pure Land. Can it be said that they were ordinary beings of dull faculties? Moreover, the Buddha told Maitreya that in this world, there are sixty-seven billion non-retrogressing Bodhisattvas (Avaivartika Bodhisattva) who will be reborn in that land. Each of these Bodhisattvas has made offerings to countless Buddhas, and their practice is second only to Maitreya. As for those Bodhisattvas who practice the lesser vehicle and those who cultivate small amounts of merit, they are countless and should all be reborn in the Land of Ultimate Bliss.
但我國如是他方佛土如遠照佛剎有百八十億菩薩皆當往生十方世界無量佛剎往生者無數我若具說一劫猶未能儘可謂其盡為鈍根凡器乎至於謂凈土乃聖人之權方者此乃實教之權巧方便非權教也教家權實之判非止一途天臺賢首二家所判莫不推法華華嚴以為最實今觀法華藥王本事品稱女人聞是經典如說修行命終即生安樂世界得菩薩神通無生法忍華嚴經未會普賢菩薩教善財童子發十大愿王命終導生極樂世界不久當得菩提是知唸佛功德與聞法華經如說修行其功正等與發十大愿王其功亦等二經既判為實則凈土之非權可知也即謂之權乃實教之權巧方便又可知也且余嘗考之起信矣論云初學大乘正信以在此土不常值佛懼謂信心缺緣退失當知如來有勝方便令其不退但當專念極樂世界阿彌陀佛真如法身必生彼國又嘗考之觀經矣經云凡夫心想羸劣未得天眼不能遠觀諸佛如來有異方便令其得見夫謂之勝方便異方便非權乎此二既約圓論則此權即與法華微妙方便無二無別矣故曰實教之權巧方便也。
問參禪之士多雲參禪是實唸佛是權參禪是頓唸佛是漸是否。
答曰汝見念一句佛號便喚作權見持一句話頭便喚作實不知佛號可以言權則話頭亦未可言實也不見道三藏秘典五燈遺言儘是臭爛葛藤纏絆殺人空拳黃葉誑止兒啼故知三世諸佛曆代祖師開
【現代漢語翻譯】 現代漢語譯本： 然而我國以及其他方佛土，例如遠照佛剎（指一個遙遠的佛國），有一百八十億菩薩都將往生到十方世界無量佛剎，往生者數量無數。我如果詳細述說，即使一劫的時間也無法說完。難道可以說他們都是根器遲鈍、資質平庸之輩嗎？至於說凈土是聖人的權宜之法，這乃是真實教法的權巧方便，而非權教。教義中權實之分並非只有一種途徑，天臺宗和賢首宗的判別都推崇《法華經》和《華嚴經》為最真實。現在看《法華經·藥王本事品》，稱女人聽聞此經典，如能按照經中所說修行，命終后即往生安樂世界，得到菩薩神通和無生法忍。《華嚴經》中，普賢菩薩尚未教導善財童子發十大愿王時，就命其命終后導生極樂世界，不久當得菩提。由此可知，唸佛的功德與聽聞《法華經》並如說修行其功德相等，與發十大愿王其功德也相等。既然這兩部經都被判為實教，那麼凈土並非權教就可以知道了。即使說它是權教，也是實教的權巧方便，這也可以知道。而且我曾經考察過《起信論》，其中說：『初學大乘，正信在於此土，不常遇到佛，恐怕信心因缺少因緣而退失，應當知道如來有殊勝方便，令其不退，只要專心念誦極樂世界阿彌陀佛（Amitabha）的真如法身，必定往生彼國。』又曾經考察過《觀經》，經中說：『凡夫心想羸弱，未得天眼，不能遠觀諸佛，如來有特別方便，令其得見。』所謂殊勝方便、特別方便，難道不是權宜之法嗎？這兩部經既然從圓教的角度來論述，那麼這種權宜之法就與《法華經》的微妙方便沒有兩樣了。所以說是實教的權巧方便。
問：參禪的人大多說參禪是實，唸佛是權；參禪是頓，唸佛是漸，是這樣嗎？
答：你說念一句佛號就叫做權，看見持一個話頭就叫做實，卻不知道佛號可以說成是權，那麼話頭也不能說是實。沒聽過嗎？三藏秘典、五燈會元，全是臭爛的葛藤，纏繞殺人，空拳黃葉，哄騙小孩啼哭。由此可知，三世諸佛、歷代祖師，開啟...
【English Translation】 English version: However, our country and other Buddha lands, such as the Far-Shining Buddha Land (a distant Buddha realm), have one hundred and eighty billion Bodhisattvas who will be reborn in countless Buddha lands in the ten directions. If I were to describe it in detail, even a kalpa would not be enough. Can it be said that they are all dull-rooted and mediocre beings? As for saying that the Pure Land is an expedient means of the sages, this is actually a skillful means of the true teaching, not an expedient teaching. The distinction between expedient and true teachings is not limited to one approach. The judgments of the Tiantai and Huayan schools both regard the Lotus Sutra (法華經) and the Avatamsaka Sutra (華嚴經) as the most true. Now, looking at the 'King of Medicine' chapter in the Lotus Sutra, it says that if a woman hears this sutra and practices according to it, she will be reborn in the Land of Bliss after death, attaining the supernatural powers of a Bodhisattva and the insight of non-origination. In the Avatamsaka Sutra, before Samantabhadra Bodhisattva (普賢菩薩) taught Sudhana (善財童子) to make the ten great vows, he instructed him to be reborn in the Land of Ultimate Bliss after death, and he would soon attain Bodhi. From this, it can be known that the merit of reciting the Buddha's name is equal to the merit of hearing the Lotus Sutra and practicing according to it, and it is also equal to the merit of making the ten great vows. Since these two sutras are judged to be true teachings, it can be known that the Pure Land is not an expedient teaching. Even if it is said to be an expedient teaching, it is a skillful means of the true teaching, which can also be known. Moreover, I have examined the Awakening of Faith, which says: 'For those who are just beginning to learn the Mahayana, true faith lies in this land. They do not often encounter the Buddha, and they fear that their faith will be lost due to a lack of conditions. It should be known that the Tathagata (如來) has a superior expedient means to prevent them from regressing. They only need to single-mindedly recite the True Thusness Dharma Body of Amitabha Buddha (阿彌陀佛) in the Land of Ultimate Bliss, and they will surely be reborn in that country.' I have also examined the Contemplation Sutra, which says: 'Ordinary people's minds are weak and they have not attained the heavenly eye, so they cannot see the Buddhas from afar. The Tathagata has a special expedient means to enable them to see.' Are these so-called superior expedient means and special expedient means not expedient means? Since these two sutras are discussed from the perspective of the perfect teaching, then this kind of expedient means is no different from the subtle expedient means of the Lotus Sutra. Therefore, it is said to be a skillful means of the true teaching.
Question: Those who practice Chan (禪) often say that Chan practice is real, while Buddha-name recitation is expedient; Chan practice is sudden, while Buddha-name recitation is gradual. Is this true?
Answer: You say that reciting a Buddha's name is called expedient, and seeing holding a 'hua tou' (話頭, a phrase or question used in Chan meditation) is called real, but you do not know that if the Buddha's name can be called expedient, then the 'hua tou' cannot be called real either. Have you not heard that the Tripitaka (三藏) secret scriptures and the 'Five Lamps Unite' are all stinking, rotten vines, entangling and killing people, empty fists and yellow leaves, deceiving children to stop crying? From this, it can be known that the Buddhas of the three worlds and the patriarchs of all ages open...
兩片皮為人無不是權即己所從入亦無不是權雖曰正直舍方便直說無上道早是方便了也如蓮經最初說法一週即名方便品豈非權乎是知唸佛參禪並是權巧建立接引方來了之則無非實未了則無非權也汝謂參禪為頓者謂其一念不生即名為佛也試觀憶佛唸佛至於心開見佛與一念不生果有淺深否且大乘漸教多言歷三秪劫修六度行尚須百劫種相好因然後得成正覺此凈土生者便登不退三十二相八十種好無量神通無不具足壽命無量一產生佛此豈漸教之所及乎又水鳥樹林俱出妙音寶網天樂咸宣妙法則非獨不屬漸亦不局頓也今判為漸果依何而有此說乎不過狂瞽無根之談轉相惑亂而已。
凈慈要語捲上 卍新續藏第 61 冊 No. 1166 凈慈要語
凈慈要語卷下
鼓山涌泉寺沙門 元賢 述
戒殺生
殺生之戒佛家首重之此非佛家之私言也蓋緣人物之情所最愛者莫如生所最苦者莫如死故惡之最太罪之最重者莫如殺又聞之天地之大德曰生則知人之大惡曰殺生矣上帝好生則知上帝所惡在殺生矣元善之長也則知殺生為惡之長矣仁人心也則知殺生非人心矣殺戒可弗重歟且人既以仁為心則量包虛空寧有痿痹之處機貫終始寧有歇滅之時所謂天地萬物為一體者此心也此仁也故儒家聖人致中和必極于天地位萬物育至
【現代漢語翻譯】 現代漢語譯本： 人之所以為人，無不是權宜之計，即從自身出發所做的一切，也無不是權宜之計。即使說要正直，捨棄方便法門而直接宣說無上道，這本身就是一種方便。例如《蓮華經》最初說法的一週，就名為『方便品』，難道不是權宜之計嗎？由此可知，唸佛、參禪都是權巧方便的建立，用來接引不同根器的眾生。了悟的人，所見無非是真實；未了悟的人，所見無非是權宜。你說參禪是頓悟之法，是因為認為一念不生即是佛。試想，憶佛、唸佛，直至心開見佛，與一念不生，果真沒有深淺之別嗎？而且大乘漸教多說要經歷三大阿僧祇劫修六度萬行，尚且需要一百劫來種植相好之因，然後才能成就正覺。而往生凈土的人，便能登上不退轉地，具足三十二相、八十種好、無量神通，壽命無量，一生就能成佛。這難道是漸教所能達到的嗎？再說，水鳥樹林都能發出微妙的聲音，寶網天樂都在宣揚妙法，這不僅不屬於漸教，也不侷限於頓教。現在你判定為漸果，是依據什麼而有此說呢？不過是狂妄無知的言論，互相迷惑擾亂罷了。
《凈慈要語》捲上 卍新續藏第 61 冊 No. 1166 《凈慈要語》
《凈慈要語》卷下
鼓山涌泉寺沙門 元賢 述
戒殺生
殺生之戒，佛家最為看重。這並非佛家的私自言論，而是因為人和動物的情感，最珍愛的莫過於生命，最痛苦的莫過於死亡。所以，罪惡最大、罪行最重的莫過於殺生。又聽說天地最大的德行在於『生』，那麼就知道人最大的罪惡在於殺生了。上帝（指天道）喜好生，那麼就知道上帝所厭惡的是殺生了。元善（指最初的善）的根本在於生，那麼就知道殺生是罪惡的根本了。仁是人的本心，那麼就知道殺生不是人的本心了。殺戒難道可以不重視嗎？而且人既然以仁為心，那麼心量就能包容虛空，哪裡會有萎靡不振的地方？心機貫穿始終，哪裡會有止息斷滅的時候？所謂天地萬物為一體，說的就是這個心，就是這個仁。所以儒家聖人致力於中和，必定達到天地位育、萬物化生的境界。
【English Translation】 English version: All that people do is expedient, that is, everything they do from their own perspective is expedient. Even saying 'be upright, abandon expedient methods and directly speak of the unsurpassed path' is itself an expedient. For example, the first week of teachings in the Lotus Sutra is called the 'Expedient Means Chapter', is it not expedient? Therefore, we know that nianfo (唸佛, mindfulness of the Buddha) and chan (禪, meditation) are both skillful means established to guide beings of different capacities. For those who are enlightened, all they see is reality; for those who are not enlightened, all they see is expedient. You say that chan is a sudden method because it is said that 'one thought not arising is the Buddha'. But consider, is there truly no difference in depth between recollecting the Buddha, being mindful of the Buddha until the mind opens and one sees the Buddha, and one thought not arising? Moreover, the gradual teachings of the Mahayana often speak of cultivating the six paramitas (六度, perfections) for three asamkhya kalpas (三祇劫, countless eons), and still needing a hundred kalpas to plant the causes of the marks and qualities, and then attaining perfect enlightenment. But those who are born in the Pure Land immediately attain non-retrogression, possess the thirty-two marks, eighty minor marks, and immeasurable spiritual powers, have immeasurable lifespans, and attain Buddhahood in one lifetime. Can this be achieved by the gradual teachings? Furthermore, the water birds and trees all emit wonderful sounds, and the jeweled nets and heavenly music all proclaim the wonderful Dharma. This not only does not belong to the gradual teachings, but is also not limited to the sudden teachings. Now you judge it to be a gradual result, based on what do you have this saying? It is nothing more than wild and ignorant talk, mutually confusing and disturbing.
Jingci Yaoyu, Volume 1 Supplement to the Wanxu Zang, Volume 61, No. 1166, Jingci Yaoyu
Jingci Yaoyu, Volume 2
Compiled by Shramana Yuanxian of Yongquan Monastery on Gushan
Precept Against Killing
The precept against killing is the most important one in Buddhism. This is not a selfish statement of Buddhism, but because the emotions of people and animals are such that what they cherish most is life, and what they suffer most is death. Therefore, the greatest evil and the heaviest crime is killing. Moreover, it is heard that the greatest virtue of heaven and earth is 'life', then we know that the greatest evil of man is killing. God (referring to the way of heaven) loves life, then we know that what God hates is killing. The root of original goodness lies in life, then we know that killing is the root of evil. Ren (仁, benevolence) is the inherent mind of man, then we know that killing is not the inherent mind of man. Can the precept against killing not be valued? Moreover, since man takes ren as his mind, then the capacity of the mind can encompass emptiness, where would there be a place for weakness? The mind's function penetrates from beginning to end, where would there be a time for cessation and extinction? The so-called 'heaven and earth and all things are one body' refers to this mind, this ren. Therefore, the Confucian sages strive for equilibrium and harmony, and must reach the state where heaven and earth are in their proper places and all things are nurtured.
誠儘性必極于能盡物之性非迂也誕也一體之仁本如是也一體之仁既本如是而聖人之治天下乃不免於鮮食者何也則聖人之不得已也吾嘗考之佛經矣劫初生民淳樸無偽故天生地肥及粳米以資其日用厥後機心漸長則地肥及粳米俱弗生而民乃艱食繇是飢火所逼殺機妄動以強凌弱以智凌愚取禽獸而食之亦猶禽獸之相食而已然初計在塞其飢餒卒乃貪其腥味日甚一日屠戮肆行聖人起而哀之乃立禮以為之防曰仲春不許破巢毀卵矣魚不盈尺不鬻矣祭必以禮有常供矣宴必以禮有常數矣大夫無故不殺牛羊矣士無故不殺犬豕矣此豈聖人之本意哉不能止其所趨聊以防其所濫故曰此聖人之不得已也夫物之與我形軀雖隔知覺實同貪生怖死與人何異今乃加彼無窮之極苦資我一刻之微甘於情安乎于理當乎取彼至切之身命享我閑泛之人情于情安乎于理當乎殺彼命而冀延我之命殺彼身而冀養我之身殺彼父母妻子而冀保我之父母妻子于情安乎于理當乎即不待反己而推試思其生上刀砧活投湯鑊恐怖呼號之狀疾痛怨恨之情可忍乎可食乎如以為可忍可食則其心已非人心耳孟子曰君子見其生不忍見其死聞其聲不忍食其肉豈姑息之私情哉至於輓近之世尤有不忍言者世風薄惡競尚浮靡窮極口腹之慾羅盡水陸之珍一餐之饌至殺生靈數百命其尤可痛者居父母之喪飲酒食肉宛同吉宴
【現代漢語翻譯】 現代漢語譯本 誠心儘性必然能夠達到完全瞭解萬物本性的境界，這並非迂腐或荒誕之談，而是一體之仁的本來面目。既然一體之仁的本來面目是這樣，那麼聖人治理天下，仍然不能避免有人吃肉的情況，這是因為聖人也有不得已的時候。我曾經考察過佛經，在劫初的時候，人民純樸沒有虛偽，所以上天生長出肥沃的土地和粳米來供給他們日常使用。後來，人們的機巧之心逐漸增長，肥沃的土地和粳米都不再生長，人民因此難以獲得食物。由於飢餓的逼迫，殺戮之心妄動，以強凌弱，以智欺愚，獵取禽獸來食用，也就像禽獸互相殘食一樣。然而，最初的計劃是阻止人們遭受飢餓，最終卻貪圖腥味，日益嚴重，屠殺行為肆意進行。聖人興起，哀憐他們，於是制定禮儀來防止這種行為過度。比如，規定仲春時節不允許破壞鳥巢、毀壞鳥卵；魚不到一尺長不允許出售；祭祀必須按照禮儀，有固定的供品；宴飲必須按照禮儀，有固定的數量；大夫沒有正當理由不殺牛羊；士人沒有正當理由不殺豬狗。這難道是聖人的本意嗎？只是不能阻止人們的趨勢，姑且防止他們過度放縱，所以說這是聖人的不得已。萬物和我們，形體雖然分隔，知覺卻是相同的，貪生怕死和人有什麼不同？現在卻要給它們施加無窮的痛苦，來滿足我們一時的微小口腹之慾，在情理上能安心嗎？能說得過去嗎？奪取它們最寶貴的生命，來滿足我們閑散的人情，在情理上能安心嗎？能說得過去嗎？殺害它們的生命，希望延長我們的生命；殺害它們的身體，希望養活我們的身體；殺害它們的父母妻子，希望保全我們的父母妻子，在情理上能安心嗎？能說得過去嗎？即使不反過來想想自己，試著想想它們被活生生地放在刀砧上，活生生地投入沸水中，那種恐怖呼號的樣子，那種痛苦怨恨的心情，能夠忍受嗎？能夠吃得下去嗎？如果認為可以忍受，可以吃下去，那麼他的心已經不是人心了。孟子說：『君子見到它們活著的樣子，不忍心見到它們死去；聽到它們的聲音，不忍心吃它們的肉。』難道是姑息的私情嗎？至於近世，尤其有讓人不忍心說的事情。世風輕薄惡劣，競相崇尚浮華奢侈，窮盡口腹的慾望，蒐羅水陸的珍奇，一餐的飯菜，竟然要殺害數百條生命。其中尤其令人痛心的是，在父母的喪期，飲酒吃肉，簡直和吉慶的宴會一樣。
【English Translation】 English version Sincerity in fulfilling one's nature will inevitably lead to a complete understanding of the nature of all things. This is neither pedantic nor absurd; it is the original essence of the benevolence that regards all things as one. Since the original essence of this all-encompassing benevolence is such, why is it that even under the governance of sages, people still inevitably consume meat? It is because the sages also face unavoidable circumstances. I have examined the Buddhist scriptures and found that in the early stages of the kalpa (劫初) [beginning of an eon], people were simple and without pretense. Therefore, heaven produced fertile land and japonica rice to provide for their daily needs. Later, as people's cunning minds gradually grew, the fertile land and japonica rice ceased to grow, and people found it difficult to obtain food. Driven by hunger, the impulse to kill arose, with the strong oppressing the weak and the wise deceiving the foolish, hunting animals for food, just as animals prey on each other. However, the initial plan was to prevent people from suffering hunger, but ultimately they became greedy for the taste of meat, and the slaughter became increasingly rampant. The sages arose, lamenting their plight, and established rituals to prevent such behavior from becoming excessive. For example, it was stipulated that in the mid-spring season, it was not allowed to destroy nests or break eggs; fish that were not yet a foot long were not allowed to be sold; sacrifices had to be performed according to ritual, with fixed offerings; banquets had to be held according to ritual, with fixed quantities; high officials were not allowed to kill cattle and sheep without a valid reason; scholars were not allowed to kill dogs and pigs without a valid reason. Was this the original intention of the sages? They were merely unable to stop the trend, so they temporarily prevented people from indulging excessively, hence the saying that this was unavoidable for the sages. Although all beings and ourselves are separated in form, our perceptions are the same. The desire to live and the fear of death are no different from those of humans. Yet now we inflict infinite suffering upon them to satisfy our momentary, trivial desires. Can we be at peace with this in terms of reason and morality? Can we justify it? Taking their most precious lives to satisfy our idle human desires, can we be at peace with this in terms of reason and morality? Can we justify it? Killing their lives in the hope of prolonging our own; killing their bodies in the hope of nourishing our own; killing their parents and children in the hope of protecting our own, can we be at peace with this in terms of reason and morality? Can we justify it? Even without reflecting on ourselves, try to imagine them being placed alive on the chopping block, thrown alive into boiling water, the terror and cries, the pain and resentment – can we bear it? Can we eat it? If we believe that we can bear it and eat it, then our hearts are no longer human hearts. Mencius said: 'A gentleman cannot bear to see them die when he sees them alive; he cannot bear to eat their flesh when he hears their cries.' Is this merely a matter of indulgent personal feelings? As for recent times, there are especially unbearable things to mention. The customs of the world are frivolous and wicked, competing to indulge in extravagance and luxury, exhausting the desires of the palate, and collecting rare delicacies from land and sea. A single meal requires the killing of hundreds of lives. What is especially heartbreaking is that during the mourning period for parents, people drink wine and eat meat, just like at a joyous banquet.
所殺生命尤為無數秪此一節遠違古聖之禮近犯 天朝之律外結怨恨之仇內滅仁孝之脙為儒乎非儒乎為善乎非善乎每有規之者輒以世俗譏嫌為辭夫不懼聖制不懼王法不懼不仁不孝之實惡而獨懼世俗之浮議果何見哉果何見哉嗚呼凡愚之民固宜隨俗而趨豪傑之士豈可習而弗察乎昔黃山谷作頌曰我肉眾生肉形殊體不殊元同一種性只是隔形軀苦惱從他受肥甘為我須莫教閻老判自揣看何如戒殺之意斯頌盡之矣至於因果感應之說理所必然決難逃避非獨佛經詳之史傳載之即耳目睹聞昭然不誣但君子止惡非為畏罰為仁豈為貪報不過自完其人心而已高明者幸鑒之。
戒溺女
嘗聞業海之中惟殺業為最重殺業之中惟殺人為最重殺人之中惟父子相殺為最重殺子之中惟無罪而殺為最重今世俗溺女正所謂殺無罪之子愆之莫大者也而世俗恬不知怪視以為常不亦異乎昔孟子謂今人乍見孺子將入井皆有怵惕惻隱之心非納交於孺子之父母也非要譽于鄉黨朋友也非惡其聲而然也直曰無惻隱之心非人也今舉女而溺之是愛子不及鄰人之子矣不特此也獄中之囚罪本當決刑官尚展轉于秋冬以延其須臾之生今舉女而溺之是愛子不及罪死之囚矣不特此也仁人惻隱之情無不遍滿即蠉飛蠕動尚不忍傷今舉女而溺之是愛子不及蠉蠕之微矣不特此也兇頑之極莫尚乎禽獸
【現代漢語翻譯】 現代漢語譯本 所殺的生命極其眾多，僅僅這一條就遠遠違背了古代聖賢的禮儀，近處觸犯了天朝的法律，對外結下怨恨的仇敵，對內滅絕了仁義孝道的根本。這樣做，算是儒者嗎？不是儒者吧？算是行善嗎？不是行善吧？每當有人勸誡他，總是用世俗的譏諷嫌惡作為託辭。這樣的人，不懼怕聖人的制度，不懼怕國家的法律，不懼怕不仁不孝的實際罪過，卻唯獨懼怕世俗的虛浮議論，這究竟是什麼見識啊？究竟是什麼見識啊！唉！凡庸愚昧的百姓，本來就應該隨從世俗的潮流，但豪傑之士，難道可以習以為常而不去明察嗎？ 過去黃山谷（黃庭堅的別號）作了一首頌說：『我的肉是眾生的肉，形體不同而本質卻無差別，原本同一種性，只是被形體軀殼隔開。苦惱由它們承受，肥甘卻供我享用，不要讓閻王來審判，自己掂量掂量看如何。』這首頌已經把戒殺的意義說盡了。至於因果報應的說法，是理所當然，絕對難以逃避的。不僅僅佛經詳細地記載了這些，史書也記載了，即使是親眼所見親耳所聞，也明白無誤地證實了這一點。但是君子停止作惡，不是因為害怕懲罰，行仁義也不是爲了貪圖回報，只不過是爲了完善自己的內心罷了。希望高明的人能夠明鑑。
戒溺女
我曾經聽說，在各種罪業之中，殺業是最重的；在殺業之中，殺人是最重的；在殺人之中，父子互相殘殺是最重的；在殺子之中，殺死無罪的孩子是最重的。現在世俗社會溺死女嬰，正是所謂的殺害無罪的孩子，罪過沒有比這更大的了。然而世俗之人卻安然不知，還把它看作是平常的事情，這難道不奇怪嗎？ 過去孟子說過，現在的人，乍然看見小孩子將要掉進井裡，都會有驚懼和同情之心。這不是爲了與那孩子的父母結交，也不是爲了在鄉里朋友中博取名譽，也不是厭惡那孩子的哭聲才這樣的，而是直接說明沒有同情心就不是人。現在抱起女嬰就把她溺死，這是愛自己的兒子還不如愛鄰居家的孩子啊！ 不僅如此，監獄裡的囚犯，罪行本來應當判處死刑，刑官尚且還要拖延到秋冬季節，以延長他們片刻的生命。現在抱起女嬰就把她溺死，這是愛自己的兒子還不如愛那些罪該處死的囚犯啊！ 不僅如此，仁人惻隱之心，無不遍及一切，即使是小蟲飛動，尚且不忍心傷害。現在抱起女嬰就把她溺死，這是愛自己的兒子還不如愛那些小蟲啊！ 不僅如此，兇狠頑劣到了極點，也沒有超過禽獸的。
【English Translation】 English version The lives killed are countless. This one thing alone is a great violation of the rites of the ancient sages, a near offense against the laws of the Celestial Dynasty, externally forming grudges and hatred, and internally extinguishing the root of benevolence and filial piety. Is this acting as a Confucian? Is it not? Is it doing good? Is it not? Whenever someone advises against it, they always use the criticism and dislike of the world as an excuse. Such a person does not fear the institutions of the sages, does not fear the laws of the country, does not fear the reality of being unbenevolent and unfilial, but only fears the superficial opinions of the world. What kind of insight is this? What kind of insight is this! Alas! Ordinary and ignorant people should naturally follow the trends of the world, but can heroic and outstanding people become accustomed to it without examining it? In the past, Huang Shangu (Huang Tingjian's alias) wrote a hymn saying: 'My flesh is the flesh of sentient beings, the forms are different but the essence is the same, originally of the same nature, only separated by the form and body. Suffering is endured by them, but delicacies are for my enjoyment. Do not let Yama judge, but consider for yourself what it is like.' This hymn has exhausted the meaning of abstaining from killing. As for the theory of cause and effect, it is a matter of course and absolutely difficult to escape. Not only are these recorded in detail in the Buddhist scriptures, but they are also recorded in historical records, and even what is seen and heard with one's own eyes and ears clearly confirms this. However, a gentleman stops doing evil not because he fears punishment, and practices benevolence not because he covets reward, but simply to perfect his own heart. It is hoped that those with high intelligence can discern this.
Admonition Against Drowning Daughters
I have often heard that among all karmic deeds, killing is the heaviest; among killing, killing people is the heaviest; among killing people, fathers and sons killing each other is the heaviest; among killing sons, killing innocent children is the heaviest. Now, the worldly custom of drowning daughters is precisely what is called killing innocent children, and there is no greater sin than this. Yet the people of the world are unaware and regard it as normal. Is this not strange? In the past, Mencius said that people today, upon suddenly seeing a child about to fall into a well, would all have a feeling of alarm and compassion. This is not to make friends with the child's parents, nor to seek praise from the villagers and friends, nor is it because they dislike the child's crying, but it directly shows that without compassion, one is not human. Now, picking up a baby girl and drowning her is loving one's own son less than loving the neighbor's child! Not only that, prisoners in jail, whose crimes should have been sentenced to death, the criminal officials still delay until the autumn and winter seasons to prolong their lives for a moment. Now, picking up a baby girl and drowning her is loving one's own son less than loving those prisoners who deserve to die! Not only that, the compassion of benevolent people is all-encompassing, and even small insects flying and wriggling, they cannot bear to harm. Now, picking up a baby girl and drowning her is loving one's own son less than loving those tiny insects! Not only that, the extreme of ferocity and stubbornness does not exceed that of birds and beasts.
然聞猿因哀子而斷腸虎數回頭而顧子其愛子之情豈有擇于男女哉今舉女而溺之是愛子不及禽獸之仁矣為人父母而所為若此姑勿論其明有償殺之條幽有絕嗣之報但觀其才離母胎即拋死所呼號不及痛苦無訴宛轉溪澗之中路人不敢正視而為之父母者果可為乎不可為乎嗚呼人之所以異於禽獸者以其有不忍人之心也今忍心至此曾禽獸之不如又何以自命于天地之間也吾嘗深求其故莫能自解將謂女仕他門無關於代老承祧而溺之歟獨不曰生男而流蕩四方其柰之何將謂省費奩貲而溺之歟獨不曰生男而賭嫖傾家其柰之何將謂逆料不賢而溺之歟獨不曰生男而敗辱家聲其柰之何將謂家貧難度而溺之歟獨不曰生男而必衣必食其柰之何將謂無男多女而溺之歟獨不曰受此冥報竟世無男其柰之何揆厥所繇不過習殺為常仁心澌滅處流俗之皆同欺王法之無舉徒便私家之計罔畏鬼神之誅耳用是知為之女者其冤枉忿恨之情直當貫日而飛霜為之父母者其乖戾不祥之氣必且遮宇而蔽宙豈非造莫大之愆貽無窮之禍哉觸目傷心用茲饒舌冀祈力改相勸回風倘見他人棄女曲為區處全其生命未必非轉禍成祥之一機也。
勸放生
嘗聞之諸佛眾生一心也諸佛以眾生之愛而成其慈故其慈最大眾生以諸佛之慈而封為愛故其愛最深最深之愛靡不愛也而莫愛于護己命最大之慈
【現代漢語翻譯】 現代漢語譯本： 我聽說猿猴因為哀悼失去幼崽而肝腸寸斷，老虎也會多次回頭顧盼自己的孩子。它們愛護孩子的情感，難道還會選擇孩子的性別嗎？現在有人生下女兒就將她溺死，這是愛孩子之心連禽獸都不如了。作為父母，行為竟然如此，暫且不論法律上有償命的條文，陰間有斷子絕孫的報應，但看那孩子才離開母體，就被拋棄在死亡之地，呼號的聲音來不及發出，痛苦也無法訴說，在彎彎曲曲的溪澗中掙扎，路人都不敢正眼觀看。而作為孩子的父母，這樣做可以嗎？不可以！唉，人之所以區別于禽獸，是因為人有不忍人之心。現在忍心到了這種地步，甚至連禽獸都不如，又憑什麼自命為頂天立地的人呢？我曾經深入探求其中的原因，卻無法理解。難道是認為女兒嫁到別人家，與繼承家業、養老送終無關，所以才溺死她嗎？難道沒聽說過生了兒子，卻四處流浪，又該怎麼辦呢？難道是認為可以節省嫁妝費用，所以才溺死她嗎？難道沒聽說過生了兒子，卻賭博嫖娼，傾家蕩產，又該怎麼辦呢？難道是預料女兒不賢惠，所以才溺死她嗎？難道沒聽說過生了兒子，卻敗壞家聲，蒙受恥辱，又該怎麼辦呢？難道是認為家境貧寒，難以度日，所以才溺死她嗎？難道沒聽說過生了兒子，也必須給他穿衣吃飯，又該怎麼辦呢？難道是認為沒有兒子，只有女兒，所以才溺死她嗎？難道沒聽說過遭受這種冥冥之中的報應，一輩子沒有兒子，又該怎麼辦呢？推究他們這樣做的原因，不過是習慣了殺戮，仁愛之心完全泯滅，認為大家都這樣做，欺騙王法不會懲罰，只圖自己一家的私利，不怕鬼神的懲罰罷了。由此可知，被溺死的女兒，她們冤枉憤恨的心情，簡直可以直衝雲霄，使天降霜雪；而作為父母的人，他們乖戾不祥的氣息，必定會遮天蔽日。這難道不是造下極大的罪過，留下無窮的禍患嗎？看到這些，觸目傷心，所以才多說了這些話，希望大家努力改正，互相勸說，使風氣好轉。如果看到別人拋棄女兒，要盡力設法保全她的生命，這未必不是轉禍為福的一個機會啊。
勸放生
我曾經聽說，諸佛（Buddhas）和眾生（sentient beings）是一體的。諸佛因為眾生的愛而成就他們的慈悲，所以他們的慈悲是最大的。眾生因為諸佛的慈悲而封為愛，所以他們的愛是最深的。最深的愛，沒有不愛的，而最愛的莫過於保護自己的生命；最大的慈悲
【English Translation】 English version: I have heard that monkeys grieve so deeply for their lost young that their intestines rupture, and tigers repeatedly turn back to look at their cubs. Their love for their offspring surely does not discriminate based on gender. Yet, some people now drown their newborn daughters, showing a love for their children that is less than that of beasts. As parents, to act in such a way—let us not even discuss the legal penalty of repaying with one's life, or the karmic retribution of having no descendants in the afterlife—but simply observe that the child, barely separated from the womb, is abandoned to die, its cries unheard, its pain unaddressed, struggling in the winding stream, a sight that passersby cannot bear to look upon. Can those who are parents truly do this? No, they cannot! Alas, what distinguishes humans from beasts is their compassionate heart. Now, to be so heartless, even less than beasts, how can they call themselves beings between heaven and earth? I have deeply sought the reason for this, but cannot understand it. Is it because they think that a daughter marrying into another family has no bearing on carrying on the family line and providing for old age, so they drown her? Have they not heard that if a son is born but wanders off in all directions, what then? Is it because they think they can save on dowry expenses, so they drown her? Have they not heard that if a son is born but gambles and indulges in prostitution, ruining the family fortune, what then? Is it because they anticipate that a daughter will be unvirtuous, so they drown her? Have they not heard that if a son is born but disgraces the family name and brings shame, what then? Is it because they think the family is too poor to survive, so they drown her? Have they not heard that if a son is born, he must still be clothed and fed, what then? Is it because they have no sons and only daughters, so they drown her? Have they not heard that they will suffer karmic retribution and have no sons in their next life, what then? Examining the reasons for their actions, it is nothing more than becoming accustomed to killing, with their hearts of compassion completely extinguished, thinking that everyone does the same, deceiving themselves that the law will not punish them, only seeking their own family's selfish interests, and not fearing the punishment of ghosts and spirits. From this, we know that the wronged and resentful feelings of the drowned daughters can pierce the sky and cause frost to fall; and the perverse and inauspicious aura of the parents will surely cover the sky and obscure the universe. Is this not creating immense sins and leaving behind endless disasters? Seeing these things, my heart is deeply saddened, so I have spoken these words, hoping that everyone will strive to correct themselves, persuade each other, and improve the atmosphere. If you see others abandoning their daughters, do your best to protect their lives, as this may be an opportunity to turn misfortune into good fortune.
Admonition on Releasing Life
I have heard that the Buddhas (諸佛) and sentient beings (眾生) are of one mind. The Buddhas achieve their compassion through the love of sentient beings, so their compassion is the greatest. Sentient beings regard the compassion of the Buddhas as love, so their love is the deepest. There is nothing that the deepest love does not cherish, and what is most cherished is protecting one's own life; the greatest compassion
靡不慈也而莫慈于救眾命是以古之君子樂於放生者良以上體諸佛之大慈下滿眾生之深愛為善之大孰過於是慨自殺機一啟慘毒廣行百計蒐羅千方掩取或緊閉籠檻之內或生懸刀俎之間膽落魂飛母離子散口憤憤而誰告目盻盻而求援正如擬決之囚逼近死門亦如安居之眾忽遭橫擄其疾苦之狀哀怨之情為何如也所以諸佛於此苦戒殺生廣勸放生捐我不堅之財贖彼至重之命或少止一二或多至萬千使其易危為安臨死得活天高海闊一任遨遊日暖風和同歸熙皞雖曰最小之施實為莫大之德矣即毋論其或為未來諸佛或是多生父母但知覺是同理必難忍亦無論其或獲報于生前或受償于沒後但生機一觸情自難忘況當草木之黃落尚慼然而生悲見雲霧之陰慘猶悽然而失樂驗知真心必遍滿於十虛至仁直流貫于萬匯豈有血氣之屬反無哀愍之誠哉唯愿常行救贖俾仁脈之恒流廣喻朋儕使慈風之普被完滿本來之心保全自己諸佛仰贊 皇仁之化默回殺運之機是謂為善最樂莫非太平盛事請垂隻手毋攢雙眉。
戒殺辨疑
問物原非物生亦無生但須了心即是曲成萬物投崖割肉尚屬有為贖蚌放螺不徒滋勞費耶。
答曰窮究至理雖何死而何生曲徇物情亦欣生而哀死蓋以眾有即真無之域涉事即融理之門若執無為而病有為則無為之談適資慳吝執無生而訾放生則無生之
【現代漢語翻譯】 現代漢語譯本： 沒有不慈悲的，但沒有比救助眾生的性命更慈悲的了。因此，古代的君子樂於放生，實在是上能體會諸佛的大慈悲心，下能滿足眾生深切的愛生之情，還有什麼善事比這更大呢？可嘆的是，一旦殺機開啟，慘毒就會廣泛蔓延，千方百計地搜尋捕捉，或緊閉在籠檻之內，或活生生地懸在刀俎之上，嚇得膽落魂飛，母離子散，口中憤憤不平卻向誰訴說？眼中充滿期盼卻向誰求救？正如即將被處決的囚犯，逼近死亡之門；也像安居樂業的民眾，突然遭遇橫禍搶掠。他們的痛苦之狀，哀怨之情，又是何等悽慘啊！所以諸佛因此苦心告誡人們戒殺生，廣泛勸導人們放生，捐出我並不堅實的錢財，贖回他們至關重要的性命，或者少量地救助一兩個，或者大量地救助成千上萬，使他們轉危為安，臨死獲得生機，在廣闊的天地間自由自在地遨遊，在溫暖的陽光和煦的風中一同迴歸太平安樂。雖然說是最小的施捨，實際上是莫大的功德啊！即使不去論他們或許是未來的諸佛，或許是多生的父母，但只要知道他們和我們一樣有知覺，就一定難以忍受他們的痛苦。也不論他們或許在生前獲得報答，或許在死後得到補償，但只要生機一觸動，愛生的情感自然難以忘懷。況且當草木枯黃凋落的時候，尚且會悽然地產生悲傷；見到陰雲密佈的時候，尚且會淒涼地失去快樂。由此可以驗證，真心必然遍滿於整個宇宙，至仁的直流貫穿于萬物，難道有血氣的生物反而沒有哀憐惻隱之心嗎？只希望人們常常行救贖之事，使仁愛的脈絡恒久地流淌，廣泛地告知朋友同伴，使慈悲的風氣普遍地傳播，完滿我們本來的真心，保全我們自己。諸佛都會讚歎皇上的仁政教化，默默地扭轉殺戮的命運。這就是所謂的為善最樂，莫不是太平盛世。請伸出援手，不要緊鎖眉頭。
戒殺辨疑
問：萬物原本不是物，生也並非真生，只要明瞭本心就可以了，又何必曲意成全萬物呢？投崖割肉尚且屬於有為之法，贖蚌放螺難道不是徒增辛勞和浪費嗎？
答：窮究至深的道理，確實沒有什麼死也沒有什麼生；但順應事物的情感，它們也確實欣喜生存而悲哀死亡。因為眾有即是真無的境界，涉事即是融合理性的門徑。如果執著于無為而詬病有為，那麼無為的談論就適足以助長慳吝；如果執著于無生而詆譭放生，那麼無生的
【English Translation】 English version: There is no lack of compassion, but nothing is more compassionate than saving the lives of all beings. Therefore, the virtuous men of ancient times delighted in releasing living beings, truly embodying the great compassion of all Buddhas above and fulfilling the deep love of life in all beings below. What greater good deed could there be than this? Alas, once the intent to kill arises, cruelty spreads widely, with countless schemes to search and capture, either tightly confined within cages or hung alive upon the executioner's block. Their courage fails, their souls take flight, mothers are separated from their children, their mouths filled with resentment but to whom can they complain? Their eyes filled with hope but from whom can they seek help? Just like a prisoner about to be executed, approaching the gates of death; or like peaceful people suddenly encountering violent robbery. What is the state of their suffering, the depth of their sorrowful emotions! Therefore, all Buddhas painstakingly admonish people to abstain from killing and widely encourage the release of living beings, donating our impermanent wealth to redeem their vital lives, either saving one or two in small amounts, or saving thousands upon thousands in large amounts, enabling them to turn danger into safety, to gain life at the point of death, to roam freely in the vastness of the heavens and the seas, to return together to peace and joy in the warmth of the sun and the gentle breeze. Although it is said to be the smallest of offerings, it is in reality a boundless virtue! Even if we do not consider that they may be future Buddhas or parents from past lives, but knowing that they share the same consciousness as us, we must find it unbearable to witness their suffering. Nor does it matter whether they receive reward in this life or compensation in the afterlife, but once the spark of life is touched, the love of life is naturally unforgettable. Moreover, when the grasses and trees wither and fall, we still feel a sorrowful sadness; when we see dark clouds gathering, we still feel a desolate loss of joy. From this we can verify that the true heart must pervade the entire universe, and the stream of perfect benevolence flows through all things. How can beings with blood and breath not have a heart of compassion? I only hope that people will constantly perform acts of redemption, so that the veins of benevolence will flow eternally, widely informing friends and companions, so that the breeze of compassion will spread universally, perfecting our original true heart, and preserving ourselves. All Buddhas will praise the Emperor's benevolent governance, silently reversing the fate of slaughter. This is what is meant by 'doing good is the greatest joy,' and is nothing other than a great and peaceful era. Please extend a helping hand, and do not knit your brows.
Debating Doubts about Abstaining from Killing
Question: Originally, things are not things, and birth is not truly birth. It is enough to understand the mind, so why bother to accommodate all things? Throwing oneself off a cliff and cutting off flesh still belong to the realm of 'doing.' Isn't redeeming clams and releasing snails merely increasing hardship and waste?
Answer: Investigating the deepest principles, there is indeed no death and no birth; but according to the feelings of beings, they do indeed rejoice in life and grieve at death. Because the realm of 'all existence' is the realm of 'true non-existence,' and engaging in affairs is the path to integrating reason. If one clings to 'non-doing' and criticizes 'doing,' then the talk of 'non-doing' will only serve to encourage stinginess; if one clings to 'non-birth' and denigrates the release of living beings, then the talk of 'non-birth' will
說反助貪殘既啖肉無礙真修豈放生反乖妙理即所謂投崖割肉則身執盡忘喂虎飼鷹則悲心彌廣運悲心而有為之功斯著祛身執而無生之旨冥符今則所重者己身所輕者物命寶己命既宛爾貪生殺他身乃托無生死斯又與于不仁之甚者也。
問經有言不生不滅是不生則不滅有生則有滅然則殺生何礙也。
答曰經言諸法空相本自不生亦復不滅不生故常寂不滅故常照常寂常照名常寂光此當人妙心也如何將至理之談翻成戲論愚人謬說一至於此悲夫。
問物受定業既難逃殺何用放生。
答曰有生同性怖死同情倘以物命難迸理當烹煮亦謂人生無幾便可誅夷耶彼獄中必殺之囚刑宮亦必展轉于秋冬床上臨危之病療者猶欲留連於朝夕此決死而尚冀其生況便生而未必即死者乎。
問仁者當弘濟蒼生何事小慈微物。
答曰事有弘微心無鉅細捉象擒兔獅子之全力具存纖草喬林一雨之普沾靡異心非大也豈嫌善小而不為心非小也安見小善之非大必如子言則畜池無相鄭之功而祝網豈王殷之略哉但貴善擴充耳。
問放生固為慈悲今不放雞豚鵝鴨而偏放魚鳥鰍鱔何其不平等耶。
答曰世間有二種畜生一者受決定殺果如雞豚等是也二者受不定殺果如魚鳥等是也定殺果不可救不定殺果乃可救是眾生造業之有殊非慈之心
【現代漢語翻譯】 現代漢語譯本：
說反過來助長貪婪殘忍，既然吃肉都沒有妨礙，真正的修行怎麼會因為放生反而違背了精妙的道理呢？這就好比所謂『投崖割肉』，是身體的執著完全忘記；『喂虎飼鷹』，是悲憫之心更加廣大。運用悲憫之心而有所作為的功德才顯著，去除身體的執著而無生的宗旨才暗合。現在所看重的是自己的身體，所輕視的是其他生物的性命，珍視自己的性命既然如此，卻貪生而殺害其他生物的性命，還假託沒有生死，這又是不仁到了極點的事情啊。
問：經書上說『不生不滅』，不生就不會滅，有生就會有滅，既然這樣，殺生有什麼妨礙呢？
答：經書上說諸法的空相，本來就不生，也本來就不滅。不生所以常寂，不滅所以常照，常寂常照，名為常寂光，這是人的妙心啊。怎麼能把至理名言翻轉成戲論呢？愚人的錯誤言論到了這種地步，可悲啊。
問：生物承受著既定的業報，既然難以逃脫被殺的命運，那又何必放生呢？
答：有生命的東西都一樣害怕死亡，都一樣有感情。如果因為其他生物的性命難以逃脫被殺的命運，就應該烹煮它們，那也可以說人活在世上的日子不多了，就可以誅殺他們嗎？那些監獄裡一定要被殺的囚犯，刑部官員也一定要在秋冬季節反覆審理；床上臨近死亡的病人，醫生還想讓他們多活一天。這是已經判了死刑的人還希望他能活下去，更何況是本來就能活下去，未必一定會死去的生物呢？
問：仁者應該弘揚救濟天下百姓的大事，為什麼要做這種小小的慈悲，救助微小的生物呢？
答：事情有大小，心沒有大小。捕捉大象和捕捉兔子，獅子的全部力量都存在；纖細的小草和高大的樹林，一場雨的普遍滋潤沒有差別。心不是不大啊，難道會嫌棄善事小而不去做嗎？心不是不大啊，怎麼能看到小小的善事就一定不是大的呢？如果像你說的這樣，那麼子產在畜養池中放魚的功德，難道比得上商湯王在殷墟解除羅網的策略嗎？重要的是擴充套件善心啊。
問：放生固然是慈悲，現在不放雞、豬、鵝、鴨，而偏偏放魚、鳥、泥鰍、鱔魚，為什麼這麼不平等呢？
答：世間有兩種畜生，一種是承受決定被殺的果報，比如雞、豬等；一種是承受不決定被殺的果報，比如魚、鳥等。決定被殺的果報無法挽救，不決定被殺的果報才可以挽救。這是眾生造的業不同，不是慈悲心有差別。 English version:
To say the opposite is to encourage greed and cruelty. Since eating meat is not an obstacle, how can true cultivation be contrary to the profound principles because of releasing life? This is like the so-called 'throwing oneself off a cliff to cut off flesh,' where attachment to the body is completely forgotten; 'feeding tigers and eagles,' where compassion is even more expansive. Only by employing compassion and performing meritorious deeds does the merit become apparent, and only by removing attachment to the body does the principle of non-birth align. Now, what is valued is one's own body, and what is despised is the lives of other beings. Cherishing one's own life so much, yet greedily killing other beings while falsely claiming there is no birth and death, is the height of inhumanity.
Question: The scriptures say 'no birth, no death.' If there is no birth, there will be no death; if there is birth, there will be death. In that case, what is the harm in killing?
Answer: The scriptures say that the empty nature of all dharmas is originally unborn and undying. Because it is unborn, it is always tranquil; because it is undying, it is always illuminating. Constant tranquility and constant illumination are called the Constant Light of Tranquility, which is the wonderful mind of a person. How can you turn these profound words into frivolous arguments? It is lamentable that foolish people's erroneous statements have reached this point.
Question: Beings are subject to fixed karma. Since it is difficult to escape being killed, why bother releasing life?
Answer: All living beings fear death and have feelings. If we were to say that because the lives of other beings are difficult to escape being killed, we should cook them, then could we also say that because people have few days left to live, we can kill them? Those prisoners who are certainly going to be killed in prison, the officials of the Ministry of Justice must also repeatedly review their cases in the autumn and winter; doctors still want to prolong the lives of patients who are on their deathbeds. This is hoping that those who have been sentenced to death can still live, let alone those beings who can live and may not necessarily die.
Question: Benevolent people should promote the great cause of saving all people. Why engage in such small acts of compassion, helping tiny creatures?
Answer: Matters have magnitude, but the mind has no size. Whether catching an elephant or catching a rabbit, the lion's full strength is present; whether it is slender grass or tall trees, the universal rain is the same. The mind is not small. Would you dislike doing good deeds because they are small? The mind is not small. How can you see that small good deeds are certainly not great? If it were as you say, then could Zichan's merit of releasing fish in the breeding pond be compared to King Tang of Yin's strategy of removing nets in the ruins of Yin? What is important is to expand the heart of goodness.
Question: Releasing life is certainly compassionate. Now, why not release chickens, pigs, geese, and ducks, but instead release fish, birds, loaches, and eels? Why is it so unequal?
Answer: There are two kinds of animals in the world. One is subject to the fixed result of being killed, such as chickens and pigs; the other is subject to the unfixed result of being killed, such as fish and birds. The fixed result of being killed cannot be saved, but the unfixed result of being killed can be saved. This is because the karma created by beings is different, not because the heart of compassion is different.
【English Translation】 English version:
To say the opposite is to encourage greed and cruelty. Since eating meat is not an obstacle, how can true cultivation be contrary to the profound principles because of releasing life? This is like the so-called 'throwing oneself off a cliff to cut off flesh,' where attachment to the body is completely forgotten; 'feeding tigers and eagles,' where compassion is even more expansive. Only by employing compassion and performing meritorious deeds does the merit become apparent, and only by removing attachment to the body does the principle of non-birth align. Now, what is valued is one's own body, and what is despised is the lives of other beings. Cherishing one's own life so much, yet greedily killing other beings while falsely claiming there is no birth and death, is the height of inhumanity.
Question: The scriptures say 'no birth, no death.' If there is no birth, there will be no death; if there is birth, there will be death. In that case, what is the harm in killing?
Answer: The scriptures say that the empty nature of all dharmas is originally unborn and undying. Because it is unborn, it is always tranquil; because it is undying, it is always illuminating. Constant tranquility and constant illumination are called the Constant Light of Tranquility, which is the wonderful mind of a person. How can you turn these profound words into frivolous arguments? It is lamentable that foolish people's erroneous statements have reached this point.
Question: Beings are subject to fixed karma. Since it is difficult to escape being killed, why bother releasing life?
Answer: All living beings fear death and have feelings. If we were to say that because the lives of other beings are difficult to escape being killed, we should cook them, then could we also say that because people have few days left to live, we can kill them? Those prisoners who are certainly going to be killed in prison, the officials of the Ministry of Justice must also repeatedly review their cases in the autumn and winter; doctors still want to prolong the lives of patients who are on their deathbeds. This is hoping that those who have been sentenced to death can still live, let alone those beings who can live and may not necessarily die.
Question: Benevolent people should promote the great cause of saving all people. Why engage in such small acts of compassion, helping tiny creatures?
Answer: Matters have magnitude, but the mind has no size. Whether catching an elephant or catching a rabbit, the lion's full strength is present; whether it is slender grass or tall trees, the universal rain is the same. The mind is not small. Would you dislike doing good deeds because they are small? The mind is not small. How can you see that small good deeds are certainly not great? If it were as you say, then could Zichan's merit of releasing fish in the breeding pond be compared to King Tang of Yin's strategy of removing nets in the ruins of Yin? What is important is to expand the heart of goodness.
Question: Releasing life is certainly compassionate. Now, why not release chickens, pigs, geese, and ducks, but instead release fish, birds, loaches, and eels? Why is it so unequal?
Answer: There are two kinds of animals in the world. One is subject to the fixed result of being killed, such as chickens and pigs; the other is subject to the unfixed result of being killed, such as fish and birds. The fixed result of being killed cannot be saved, but the unfixed result of being killed can be saved. This is because the karma created by beings is different, not because the heart of compassion is different.
不平等也。
問賓客宴享若不殺生則大逆人情必致譏嫌柰何。
答曰仲尼從下豈以違眾為嫌孟軻好辯不以人譏為恥蓋我守其是何妨人致其非況諸佛之正智見萬劫之大利害者也世人之妄情見一時之小得失者也若順眾生之妄情雖免一時之譏嫌必受萬劫之大苦矣若順諸佛之正智雖不免一時之譏嫌必獲萬劫之常樂矣佛訓不可違人言何足恤是在智者擇之。
問魚蝦鰍鱔物命至微一日所殺不可勝計若殺此有罪則人俱墮三途矣。
答曰殺此而未墮三途者有之蓋以他善力強亦得暫免若善報既消淪墮必矣且物類雖微皆有佛性殺一微命亦是殺一佛子人多略其微而廣殺之殺盡數千之命未供一飽之需令彼痛死甘我才涎一餉之味萬劫之冤如之何而可食也。
問持齋不食肉勝於放生。
答曰佛所以教人持齋者正欲人廣其慈悲之心也與樂之謂慈㧞苦之謂悲今持齋而不放生者與樂之謂何拔苦之謂何雖不食肉亦名大破齋矣又佛有三聚凈戒一曰攝律儀戒二曰攝善法戒三曰饒益有情戒今不食肉是攝律儀戒也放生攝善法戒也教人戒殺放生饒益有情戒也今不肯放生教人不須放生亦名大破戒矣嗟夫我佛尚割身肉以貸鴿為佛子者乃不能捨幻財以贖命豈有成佛之日哉。
問天主教云畜生之魂與人魂異人魂死後不滅畜魂死後即
【現代漢語翻譯】 現代漢語譯本： 不平等啊。
問：如果賓客宴請不殺生，就好像違背了人之常情，必定會招致譏諷和嫌棄，該怎麼辦呢？
答：孔子（仲尼）順從下情，難道會因為害怕違背眾人而有所顧忌嗎？孟子（孟軻）喜歡辯論，不以別人譏笑為恥。我們只要堅守正道，又何妨別人說我們不對呢？更何況諸佛的正智，能看到萬劫的利益和禍害；世人的虛妄之情，只能看到一時的小得小失。如果順從眾生的虛妄之情，雖然能免除一時的譏諷和嫌棄，必定會遭受萬劫的巨大痛苦。如果順從諸佛的正智，雖然不能免除一時的譏諷和嫌棄，必定會獲得萬劫的永恒快樂。佛的教誨不可違背，人的言論又有什麼值得顧慮的呢？這就要看智者如何選擇了。
問：魚蝦泥鰍鱔魚等生物的生命極其微小，一天之內所殺的數量不可勝數，如果殺這些都有罪，那麼人們豈不都要墮入三惡道（三途）了嗎？
答：殺了這些而暫時沒有墮入三惡道的，也是有的。這是因為其他善的力量強大，所以能夠暫時免除。如果善報消耗殆盡，最終還是會墮落的。況且生物的生命雖然微小，都具有佛性，殺害一個微小的生命，也是殺害一個佛子。人們大多忽略其微小而大量殺害，殺盡數千條生命，還不夠一頓飯的需求，讓它們痛苦地死去，來滿足我片刻的口腹之慾，這萬劫的冤仇，怎麼可以吃得下去呢？
問：持齋不吃肉比放生更有功德嗎？
答：佛陀教導人們持齋的原因，正是要人們擴充套件慈悲之心。給予快樂叫做慈，解除痛苦叫做悲。現在持齋而不放生，給予快樂又在哪裡呢？解除痛苦又在哪裡呢？雖然不吃肉，也算是大大地破壞了齋戒了。而且佛有三聚凈戒：一是攝律儀戒，二是攝善法戒，三是饒益有情戒。現在不吃肉是攝律儀戒，放生是攝善法戒，教人戒殺放生是饒益有情戒。現在不肯放生，教人不必放生，也算是大大地破壞了戒律了。唉！我的佛陀尚且能割下自己的肉來救贖鴿子，作為佛的弟子，竟然不能捨棄虛幻的錢財來贖救生命，哪裡有成佛的那一天呢？
問：天主教說，畜生的靈魂和人的靈魂不同，人的靈魂死後不會消滅，畜生的靈魂死後就消滅了。
【English Translation】 English version: Unequal indeed.
Question: If guests at a banquet do not kill living beings, it seems to go against human nature and will inevitably lead to ridicule and dislike. What should be done?
Answer: Confucius (仲尼, Zhong Ni) followed the sentiments of the people. Would he be concerned about offending the crowd? Mencius (孟軻, Meng Ke) enjoyed debate and was not ashamed of being ridiculed. If we uphold what is right, why should we mind others finding fault? Moreover, the correct wisdom of all Buddhas sees the benefits and harms of countless kalpas (萬劫, wan jie), while the deluded emotions of worldly people see only temporary small gains and losses. If we follow the deluded emotions of sentient beings, although we may avoid temporary ridicule and dislike, we will surely suffer great pain for countless kalpas. If we follow the correct wisdom of all Buddhas, although we may not avoid temporary ridicule and dislike, we will surely obtain eternal happiness for countless kalpas. The Buddha's teachings cannot be violated; why should we worry about human words? It is up to the wise to choose.
Question: The lives of fish, shrimp, loach, and eel are extremely small. The number killed in a day is countless. If killing these is a sin, then wouldn't everyone fall into the three evil realms (三途, san tu)?
Answer: There are those who kill these and have not yet fallen into the three evil realms. This is because the power of other good deeds is strong, so they can be temporarily spared. If the reward of good deeds is exhausted, they will inevitably fall. Moreover, although the lives of creatures are small, they all have Buddha-nature. Killing a small life is also killing a Buddha's child. People often neglect their smallness and kill them in large numbers. Killing thousands of lives is not enough to satisfy a single meal. Causing them to die in pain to satisfy my momentary craving is a debt of countless kalpas. How can it be eaten?
Question: Is keeping a vegetarian diet better than releasing life?
Answer: The reason why the Buddha teaches people to keep a vegetarian diet is precisely to expand their hearts of compassion. Giving happiness is called loving-kindness (慈, ci), relieving suffering is called compassion (悲, bei). Now, keeping a vegetarian diet without releasing life, where is the giving of happiness? Where is the relieving of suffering? Although one does not eat meat, it is still considered a great violation of the precepts. Moreover, the Buddha has three pure precepts: the precept of restraining negative actions (攝律儀戒, she luyi jie), the precept of accumulating good deeds (攝善法戒, she shanfa jie), and the precept of benefiting sentient beings (饒益有情戒, raoyi youqing jie). Now, not eating meat is the precept of restraining negative actions, releasing life is the precept of accumulating good deeds, and teaching people to abstain from killing and release life is the precept of benefiting sentient beings. Now, refusing to release life and teaching people not to release life is also considered a great violation of the precepts. Alas! My Buddha could even cut off his own flesh to redeem a dove. As a disciple of the Buddha, how can one not give up illusory wealth to redeem lives? How can there be a day of becoming a Buddha?
Question: Catholicism says that the souls of animals are different from the souls of humans. Human souls do not perish after death, while animal souls perish after death.
滅故恣我宰殺無有罪報何如。
曰血氣之屬同本一性性本無二物豈殊人故飲食男女之慾貪生怖死之情宛與人同特形因業感故異耳豈可因其形異而謂魂有異也或曰人能推理禽獸不能故知其魂與人異曰角端能言元龜現兆神龍護法眾鶴聞經彼皆畜生而聰明神力反有人所不及者憑何而謂魂不如人而遽滅乎其所以不能一一如人者則其黑業之障也且吾佛戒殺不專論其滅否但觀其疾痛之苦情自難忍即草木方長君子猶不忍折況血氣之屬哉為是說者乃西洋魔鬼耶和倡為邪說恣其吞啖之㐫而已。
問此方地多蔬菜可不殺生若生海濵邊塞小民日以牛羊魚蝦為食何能禁之。
答曰今生邊地下賤者乃前生作惡不信三寶之報多造殺業定入三途倘能知非他徙唸佛懺悔庶免后殃若勢萬難徙者但每日清晨禮佛唸佛或持經咒愿彼每日所殺生命悉承佛力速得超生至誠哀切力行不倦業報可消轉生當得善處矣。
問經言眾生食肉無非親屬觀者多駭而不信謂眾生如是之多豈必所食皆親屬耶。
答曰眾生從無始來輪迴六道無有休息捨身受身遍滿大地何一眾生而非親屬乎既皆親屬則今所食肉無非親屬又何疑耶。
問人貴物賤殺一物命佛何極言其惡之大。
答曰眾生至重者生命世間最慘者殺戮故其惡為最大且人起一念殺心熏入
【現代漢語翻譯】 現代漢語譯本： 問：如果滅絕死亡的動物，我可以隨意宰殺它們而沒有罪報，這樣可以嗎？
答：凡是有血氣的生物，它們的本源和本性都是一樣的，本性上沒有兩種不同的東西，難道因為物種不同就可以區別對待嗎？它們對飲食男女的慾望，貪生怕死的情感，都和人一樣，只是因為業力的感召，形體才有所不同罷了。怎麼能因為它們形體不同，就說它們的靈魂和人不一樣呢？有人說，人能推理，禽獸不能，所以知道它們的靈魂和人不同。我說，角端（一種神獸）能說話，元龜（大烏龜）能顯現預兆，神龍能護衛佛法，眾鶴能聽聞佛經，它們都是畜生，但聰明和神力反而有人所不及的地方，憑什麼說它們的靈魂不如人，就可以隨意滅絕它們呢？它們之所以不能像人一樣，是因為它們有黑業的障礙。而且我們佛教戒殺，不只是討論它們是否會滅絕，而是看到它們遭受疾病痛苦時的感受，自然難以忍受。即使是剛生長的草木，君子尚且不忍心折斷，更何況是有血氣的動物呢？說這種話的人，是西洋的魔鬼耶和華（基督教的上帝）倡導的邪說，放縱他們兇殘地吞食罷了。
問：此地多蔬菜，可以不殺生。如果生活在海邊邊境的人民，每天以牛羊魚蝦為食，怎麼能禁止他們呢？
答：今生在邊地生活的人，是前生作惡不信三寶（佛、法、僧）的報應，因為他們造了很多殺業，註定要墮入三惡道（地獄、餓鬼、畜生）。如果他們能認識到錯誤，遷移到其他地方，唸佛懺悔，或許可以免除以後的災禍。如果實在難以遷移，那麼每天清晨禮佛唸佛，或者持誦經咒，愿他們每天所殺的生命，都能承蒙佛力，迅速得到超生。至誠懇切地努力修行，永不懈怠，業報就可以消除，轉生時就能得到好的去處了。
問：經書上說眾生吃肉，吃的都是自己的親屬，很多人聽了感到驚駭而不相信，認為眾生如此之多，難道吃的都是親屬嗎？
答：眾生從無始以來，在六道（天、人、阿修羅、地獄、餓鬼、畜生）中輪迴，沒有停止過，捨棄身體又接受身體，遍佈整個大地，哪個眾生不是我們的親屬呢？既然都是親屬，那麼現在所吃的肉，沒有不是親屬的，又有什麼可懷疑的呢？
問：人尊貴，動物低賤，殺死一個動物的生命，佛為什麼極力說它的罪惡之大？
答：眾生最看重的是生命，世間最慘烈的是殺戮，所以殺生的罪惡是最大的。而且人只要產生一個殺念，就會薰染到... English version: Question: If extinct and dead animals can be slaughtered by me at will without any karmic retribution, is that acceptable?
Answer: All creatures with blood and breath share the same origin and nature. Fundamentally, there are no two different things. Can we treat them differently simply because of their species? Their desires for food, drink, and procreation, their fear of death and love of life, are all the same as humans. It is only due to the influence of karma that their forms differ. How can we say that their souls are different from humans simply because their forms are different? Some say that humans can reason, while animals cannot, so their souls must be different. I say that the Jiao Duan (a mythical beast) can speak, the Yuan Gui (a large turtle) can show omens, the Shen Long (divine dragon) can protect the Dharma, and many cranes can listen to the scriptures. They are all animals, yet their intelligence and supernatural powers surpass those of humans in some ways. On what basis can we say that their souls are inferior to humans and that we can exterminate them at will? The reason they cannot be exactly like humans is due to the obstruction of their dark karma. Moreover, our Buddhist precepts prohibit killing, not only discussing whether they will become extinct, but also considering the suffering they endure from illness and pain, which is naturally unbearable. Even tender grass and trees, a gentleman cannot bear to break them, let alone creatures with blood and breath? Those who say such things are following the heretical teachings of the Western demon Jehovah (the Christian God), who indulges their cruel consumption.
Question: This place has many vegetables, so we can avoid killing. But if people living by the sea or on the borders eat cattle, sheep, fish, and shrimp every day, how can we prohibit them?
Answer: Those who live in border regions in this life are experiencing the karmic retribution of having done evil and not believing in the Three Jewels (Buddha, Dharma, Sangha) in their previous lives. Because they created much killing karma, they are destined to fall into the three evil realms (hell, hungry ghosts, animals). If they can recognize their mistakes, move to other places, recite the Buddha's name, and repent, they may be able to avoid future disasters. If it is truly impossible to move, then every morning, they should bow to the Buddha, recite the Buddha's name, or chant sutras and mantras, wishing that all the lives they kill each day may receive the Buddha's power and be quickly reborn in a better realm. If they sincerely and diligently practice without懈怠, their karmic retribution can be eliminated, and they will be reborn in a good place.
Question: The scriptures say that when sentient beings eat meat, they are eating their own relatives. Many people are shocked and disbelieve this, saying that there are so many sentient beings, how can everything they eat be their relatives?
Answer: Sentient beings have been transmigrating through the six realms (devas, humans, asuras, hell, hungry ghosts, animals) since beginningless time, without rest, abandoning bodies and receiving new ones, filling the entire earth. Which sentient being is not our relative? Since they are all relatives, then the meat we eat now is none other than our relatives. What is there to doubt?
Question: Humans are noble, and animals are lowly. Why does the Buddha so strongly emphasize the enormity of the sin of killing an animal's life?
Answer: What sentient beings value most is life, and what is most tragic in the world is killing. Therefore, the sin of killing is the greatest. Moreover, as soon as a person generates a thought of killing, it will permeate into...
【English Translation】 Question: If extinct and dead animals can be slaughtered by me at will without any karmic retribution, is that acceptable? Answer: All creatures with blood and breath share the same origin and nature. Fundamentally, there are no two different things. Can we treat them differently simply because of their species? Their desires for food, drink, and procreation, their fear of death and love of life, are all the same as humans. It is only due to the influence of karma that their forms differ. How can we say that their souls are different from humans simply because their forms are different? Some say that humans can reason, while animals cannot, so their souls must be different. I say that the Jiao Duan (a mythical beast) can speak, the Yuan Gui (a large turtle) can show omens, the Shen Long (divine dragon) can protect the Dharma, and many cranes can listen to the scriptures. They are all animals, yet their intelligence and supernatural powers surpass those of humans in some ways. On what basis can we say that their souls are inferior to humans and that we can exterminate them at will? The reason they cannot be exactly like humans is due to the obstruction of their dark karma. Moreover, our Buddhist precepts prohibit killing, not only discussing whether they will become extinct, but also considering the suffering they endure from illness and pain, which is naturally unbearable. Even tender grass and trees, a gentleman cannot bear to break them, let alone creatures with blood and breath? Those who say such things are following the heretical teachings of the Western demon Jehovah (the Christian God), who indulges their cruel consumption. Question: This place has many vegetables, so we can avoid killing. But if people living by the sea or on the borders eat cattle, sheep, fish, and shrimp every day, how can we prohibit them? Answer: Those who live in border regions in this life are experiencing the karmic retribution of having done evil and not believing in the Three Jewels (Buddha, Dharma, Sangha) in their previous lives. Because they created much killing karma, they are destined to fall into the three evil realms (hell, hungry ghosts, animals). If they can recognize their mistakes, move to other places, recite the Buddha's name, and repent, they may be able to avoid future disasters. If it is truly impossible to move, then every morning, they should bow to the Buddha, recite the Buddha's name, or chant sutras and mantras, wishing that all the lives they kill each day may receive the Buddha's power and be quickly reborn in a better realm. If they sincerely and diligently practice without懈怠, their karmic retribution can be eliminated, and they will be reborn in a good place. Question: The scriptures say that when sentient beings eat meat, they are eating their own relatives. Many people are shocked and disbelieve this, saying that there are so many sentient beings, how can everything they eat be their relatives? Answer: Sentient beings have been transmigrating through the six realms (devas, humans, asuras, hell, hungry ghosts, animals) since beginningless time, without rest, abandoning bodies and receiving new ones, filling the entire earth. Which sentient being is not our relative? Since they are all relatives, then the meat we eat now is none other than our relatives. What is there to doubt? Question: Humans are noble, and animals are lowly. Why does the Buddha so strongly emphasize the enormity of the sin of killing an animal's life? Answer: What sentient beings value most is life, and what is most tragic in the world is killing. Therefore, the sin of killing is the greatest. Moreover, as soon as a person generates a thought of killing, it will permeate into...
八識田中永為累劫輪迴之種眾生被殺者起一念嗔恨之心熏入八識田中永為累劫冤恨之種生生世世因緣會遇必相報復楞嚴經云如於中間殺彼身命或食其肉經微塵劫相食相誅譬如輪轉互為高下無有休息嗚呼可不戒哉。
問天生禽獸所以養人也。
答曰古人有言天豈為豺狼生肉蚊蚋生人哉蓋人物各隨業力強弱相食相誅乃自為自受非天使之然也。
問殺六畜者是免其畜生之苦而使之超生為人也。
答曰此邪魔之言也畜生苦報未盡而遭殺者不免再為畜生重受殺害之苦若其報盡不待殺而自死矣如豬羊自瘴是也昔有人因婚姻多殺物命病死入冥見豬羊等訴冤曰某等作惡墮畜生趣受報未盡枉遭宰殺今不免再為畜生是使某等重受刀砧之苦也其人大懼發願施金光明經五千卷以資超生俄頃豬羊等皆空冥官舉手曰眾冤得經力皆超生矣其人復甦如所愿印經施之(出金光明經感應傳)。
問眾生之類亦至廣矣今區區放得幾條鰍鱔幾百螺蛤何足為慈悲乎。
答曰蠢動含靈皆有佛性以俗眼觀則至微之物以佛眼觀則同是佛子若救一物命即是救一佛子十方諸佛悉皆隨喜又所救眾生當死得活必大歡喜熏入八識田永為萬劫歡喜之緣我起一念憐愍救護之心熏入八識田永為萬劫慈悲之種雖止救一物命即具此二種最大功德況救多物
【現代漢語翻譯】 現代漢語譯本：八識田中永遠是累劫輪迴的種子，眾生被殺時所產生的哪怕只是一念嗔恨之心，也會薰染到八識田中，成為累劫冤仇的種子，生生世世，一旦因緣際會，必定相互報復。《楞嚴經》中說，如果在中間殺害它們的性命，或者吃它們的肉，經過像微塵一樣多的劫數，也會互相吞食、互相誅殺，就像車輪一樣循環轉動，互相成為高下，沒有停止的時候。唉，怎能不戒懼呢！ 問：天生禽獸，是爲了供養人嗎？ 答：古人有話說，天難道是為豺狼而生肉，為蚊蚋而生人嗎？大概是人和動物各自隨著業力的強弱互相吞食、互相誅殺，乃是自作自受，不是天意使然。 問：殺六畜，是爲了免除它們畜生的痛苦，而使它們超生為人嗎？ 答：這是邪魔的言論。畜生苦報未盡而遭到殺害的，不免再次轉生為畜生，重新遭受殺害的痛苦。如果它們的報應已盡，即使不被殺害也會自然死亡，比如豬羊自己得病而死就是這樣。過去有人因為婚姻而多殺生靈，病死後到了陰間，見到豬羊等控訴說：『我們作惡墮入畜生道，受報未盡，卻枉遭宰殺，現在不免再次轉生為畜生，這是讓我們重受刀砧之苦啊！』那人非常害怕，發願施捨《金光明經》五千卷，用來資助它們超生。一會兒，豬羊等都消失了，冥官舉手說：『眾多的冤魂得到經書的力量，都超生了。』那人復活后，按照所發的愿印經施捨（出自《金光明經感應傳》）。 問：眾生的種類也太廣泛了，現在區區放生幾條泥鰍鱔魚，幾百個螺螄蛤蜊，怎麼能算是慈悲呢？ 答：凡是蠢動含靈的生物都具有佛性，用世俗的眼光來看，它們是很微小的東西，用佛的眼光來看，它們同樣是佛子。如果救一個物命，就是救一個佛子，十方諸佛都會隨喜。而且被救的眾生，在將死的時候得到活命的機會，必定會非常歡喜，這種歡喜會薰染到八識田中，永遠成為萬劫歡喜的因緣。我生起一念憐憫救護之心，薰染到八識田中，永遠成為萬劫慈悲的種子。即使只救一個物命，就具備這兩種最大的功德，更何況救多個物命呢？
【English Translation】 English version: The eighth consciousness (八識田, Bāshìtián, storehouse consciousness) is forever the seed of endless cycles of reincarnation. When sentient beings are killed, even a single thought of hatred will be imprinted into the eighth consciousness, becoming the seed of endless resentment. In life after life, when conditions meet, they will surely retaliate against each other. The Surangama Sutra (楞嚴經, Léngyán Jīng) says, 'If in the middle they kill each other's lives or eat their flesh, for as many kalpas (劫, jié, eons) as there are dust motes, they will eat and kill each other, revolving like a wheel, alternately rising and falling, without rest.' Alas, how can we not be wary! Question: Are birds and beasts born to nourish humans? Answer: The ancients said, 'Does Heaven create meat for wolves and jackals, or humans for mosquitoes and gnats?' It is likely that humans and animals devour and kill each other according to the strength and weakness of their karma (業力, yèlì, karmic force). This is self-inflicted and self-received, not caused by Heaven. Question: Is killing the six domestic animals to relieve them of the suffering of being animals and to enable them to be reborn as humans? Answer: This is the talk of demons. Those who are killed before their suffering as animals is exhausted will inevitably be reborn as animals and suffer the pain of being killed again. If their retribution is exhausted, they will die naturally without being killed, such as pigs and sheep dying of disease. In the past, someone killed many creatures because of marriage. After dying of illness, he went to the underworld and saw pigs and sheep complaining, saying, 'We committed evil and fell into the animal realm. Our retribution is not yet exhausted, but we were wrongly slaughtered. Now we will inevitably be reborn as animals, which makes us suffer the pain of knives and chopping boards again!' The person was very frightened and vowed to donate 5,000 volumes of the Golden Light Sutra (金光明經, Jīnguāngmíng Jīng) to help them be reborn. After a while, the pigs and sheep disappeared, and the underworld official raised his hand and said, 'The many wronged souls have all been reborn through the power of the sutra.' The person revived and printed and donated the sutra as he had vowed (from 'Accounts of Responses to the Golden Light Sutra'). Question: The types of sentient beings are so vast. How can releasing a few loaches and eels, or a few hundred snails and clams, be considered compassion? Answer: All creatures that move and contain consciousness have Buddha-nature (佛性, fóxìng, Buddha-nature). From a worldly perspective, they are very small things, but from a Buddha's perspective, they are all Buddha's children. If you save one life, you save a Buddha's child, and all the Buddhas in the ten directions will rejoice. Moreover, the saved sentient beings, when they are about to die and get a chance to live, will surely be very happy. This happiness will be imprinted into the eighth consciousness, forever becoming the cause of joy for countless kalpas. When I give rise to a thought of compassion and protection, it will be imprinted into the eighth consciousness, forever becoming the seed of compassion for countless kalpas. Even if you only save one life, you have these two greatest merits, let alone saving many lives.
命乎。
問若人皆不殺則禽獸充滿世間如豺狼虎豹之屬暴猛尤甚人不殺彼彼將食人柰何教人不殺乎。
答曰佛言若人具慈心功德者一切刀兵水火不能傷一切惡獸毒蟲不能害蓋惟天下之至慈故能化天下之至暴昔漢光武時弘農多虎大守令民設陷阱摻弓弩治之虎患尤甚及劉昆為太守乃曰暴政之所致也令民填陷阱拆弓弩惟務行仁政恤民虎遂相與渡江而去劉昆未為知道者一念仁心遂能格虎何況學佛慈悲者乎良以人為物之主若殘忍暴猛之人皆化為慈悲則毒害暴猛之物亦皆化為麟鳳此感應必然之理但憂人之不慈悲不憂物之不麟鳳也。
問凡血食之神祭之則得福不殺生何以為祭乎。
答曰佛言造善因則得福造殺因則得罪愚夫不務作善但務殺生祭祀以徹福于神非惟不得福反得罪矣況祀神者能具素饌為之誦經迴向則神與我俱獲善福何必殺生而後為祭乎。
問有意放生則是著相不殺不放一切無心方為合道。
答曰此是邪師之言佛家所謂無記空者也佛教人發大願力救眾生苦若無大願力則一切利眾生事皆不能成就矣昔寶文王敏仲七世不殺亦好放生至敏仲有邪見者教之曰不殺不放付之無心為妙不必著相敏仲生疑乃問法華禪師即厲聲叱曰公大錯豈可落空見耶面前木頭皆是無心著幾個木頭能救得苦眾生汝急懺悔邪
見之罪敏仲駭污再發心放百萬命因歲饑遇蛤蜊數十斛悉以粟易之誦經持咒投之中流夜夢文殊菩薩現金色身慰諭之曰我憶往劫亦曾生蛤蜊中但堅汝心救眾生苦敏仲大加信異乃著勸世文。
問仁民而後愛物今不先務愛人乃先務愛物何也。
答曰仁民易愛物難能愛人而不愛物者有之未有愛物而不愛人者也故華嚴菩薩云我尚不忍與一蟻子作苦事何況人耶成湯推除網之心以及人故仁覆天下昔中山王獵而生獲一麑御者巴西憐而放之王怒逐巴西既而悟曰巴西尚不忍于害麑其忍于害吾子乎舉以為太子傅及即位用為相力行仁政一國大治孰謂愛物者不能愛人也哉。
問佈施貧窮及修橋作路此功德豈不勝于放幾百禽魚鰍鱔耶。
答曰因果各以類應佈施得富饒報不殺得長壽報縱饒廣修萬福若不斷殺生者後世雖得富貴必短命夭折多諸疾病有福不能享矣。
問佛言好殺者必受短命報今世或有好殺而長壽者何也。
答曰佛言善惡報應有二種一者果報今生作善惡業來世受苦樂報也二者華報今生作善惡業今生即受苦樂報也今或喜殺而長壽者乃其前世福厚消拆未盡故暫免花報耳三途果報詎能免哉。
問力行放生可以成佛否。
答曰普賢行愿品云若令眾生歡喜則令一切如來歡喜何以故諸佛如來以大悲心而為
【現代漢語翻譯】 現代漢語譯本： 罪人敏仲（Minzhong）因自己的罪孽而感到震驚和羞愧，於是再次發願，放生百萬生命。有一年發生饑荒，他遇到幾十斛蛤蜊，全部用糧食換購，誦經持咒后投入江中。當晚夢見文殊菩薩（Manjusri Bodhisattva，智慧的象徵）顯現金色身，安慰他說：『我回憶往昔劫數，也曾生於蛤蜊之中，只要你堅定救度眾生脫離苦難的決心。』敏仲大為信服，於是寫了勸世文。
問：施行仁政于百姓之後才愛惜萬物，現在不先致力於愛人，卻先致力於愛物，這是為什麼呢？
答：施行仁政于百姓容易，愛惜萬物卻難以做到。能夠愛人而不愛惜萬物的人有，但沒有愛惜萬物而不愛人的人。所以《華嚴經》（Avatamsaka Sutra）中菩薩說：『我尚且不忍心讓一隻螞蟻受苦，更何況是人呢？』商湯（Cheng Tang）推行解除羅網的仁心，也施加於人。從前中山王（King Zhongshan）打獵，活捉了一隻小鹿，御者巴西（Baxi）憐憫而放了它，中山王生氣地要驅逐巴西，後來醒悟說：『巴西尚且不忍心傷害小鹿，難道會忍心傷害我的兒子嗎？』於是舉薦他為太子太傅，等到即位后，任用他為宰相，努力施行仁政，國家得到大治。誰說愛惜萬物的人不能愛人呢？
問：佈施給貧窮的人以及修建橋樑道路，這些功德難道不勝過放生幾百只禽鳥魚鱉泥鰍鱔魚嗎？
答：因果各自以類別相應。佈施得到富饒的果報，不殺生得到長壽的果報。縱然廣泛地修習萬種福報，如果不斷除殺生，那麼後世即使得到富貴，也必定短命夭折，多有疾病，有福也無法享用。
問：佛說喜好殺生的人必定會受到短命的果報，現在世上卻有喜好殺生而長壽的人，這是為什麼呢？
答：佛說善惡報應有兩種：一種是果報，今生作善作惡，來世承受苦樂的果報；另一種是花報，今生作善作惡，今生就承受苦樂的果報。現在或許有喜好殺生而長壽的人，那是他前世的福報深厚，尚未消盡，所以暫時免除了花報罷了，三途（Three Lower Realms）的果報難道能夠免除嗎？
問：努力實行放生可以成佛嗎？
答：《普賢行愿品》（Samantabhadra's Conduct and Vows Sutra）中說：『如果能令眾生歡喜，就能令一切如來（Tathagata，佛的稱號）歡喜。』為什麼呢？諸佛如來以大悲心為根本。
【English Translation】 English version: The sinner Minzhong, shocked and ashamed by his sins, made a vow again to release a million lives. One year, during a famine, he encountered dozens of hu (斛, a unit of volume) of clams, which he exchanged for grain. After chanting sutras and mantras, he released them into the river. That night, he dreamed of Manjusri Bodhisattva (文殊菩薩, symbol of wisdom) appearing in a golden body, comforting him and saying, 'I recall in past kalpas (劫, eons) that I was also born as a clam. As long as you are determined to save sentient beings from suffering.' Minzhong was greatly convinced and wrote an exhortation to the world.
Question: Practicing benevolent governance towards the people comes before loving things. Why is it that we don't prioritize loving people but instead prioritize loving things?
Answer: It is easier to practice benevolent governance towards the people, but it is difficult to cherish all things. There are those who can love people without cherishing things, but there are none who can cherish things without loving people. Therefore, the Bodhisattva in the Avatamsaka Sutra (華嚴經) says, 'I cannot bear to cause suffering to even an ant, let alone a human being?' Cheng Tang (成湯) extended the heart of removing nets to people. Once, King Zhongshan (中山王) hunted and captured a fawn alive. The charioteer Baxi (巴西) pitied it and released it. The king was angry and wanted to expel Baxi, but then he realized, 'Baxi cannot bear to harm a fawn, how could he bear to harm my son?' So he recommended him as the tutor of the crown prince. After he ascended the throne, he appointed him as prime minister, diligently practicing benevolent governance, and the country was greatly governed. Who says that those who cherish things cannot love people?
Question: Is not the merit of giving to the poor and building bridges and roads greater than releasing a few hundred birds, fish, loaches, and eels?
Answer: Cause and effect correspond to their respective categories. Giving brings the reward of wealth, and not killing brings the reward of longevity. Even if one extensively cultivates ten thousand blessings, if one does not cease killing, then even if one obtains wealth and honor in future lives, one will surely have a short life, die young, and have many illnesses, unable to enjoy the blessings.
Question: The Buddha said that those who like to kill will surely receive the retribution of a short life. Why are there people in the world who like to kill but live long lives?
Answer: The Buddha said that there are two kinds of karmic retribution for good and evil: one is the fruit retribution, where one does good or evil deeds in this life and receives the retribution of suffering or happiness in the next life; the other is the flower retribution, where one does good or evil deeds in this life and receives the retribution of suffering or happiness in this life. Now, there may be people who like to kill but live long lives, which is because their blessings from previous lives are deep and have not yet been exhausted, so they are temporarily spared the flower retribution. How can they escape the fruit retribution of the Three Lower Realms (三途)?
Question: Can one achieve Buddhahood by diligently practicing life release?
Answer: The Samantabhadra's Conduct and Vows Sutra (普賢行愿品) says, 'If one can make sentient beings happy, then one can make all Tathagatas (如來, title of a Buddha) happy.' Why? All Buddhas and Tathagatas take great compassion as their foundation.
體故因於眾生而起大悲因於大悲生菩提心因菩提心成等正覺眾生至愛者身命諸佛至愛者眾生能救眾生身命則能成就諸佛心如來因地為流水長者子救十千魚仍為說法念佛魚皆生天長者子終成佛果故知放生因緣必定成佛非其餘小善之所能比。
問世人修崇功德持齋事畢即殺生開齋還無損功德否。
答曰夫持齋者以慈悲之心為功德若故意殺生開齋則是破壞慈心功德獲大罪報寒山子詩云昨日方設齋今朝宰六畜一度造天堂百度造地獄言其持齋善心未滿一分殺生惡業已滿百分即佛經所謂情多想少流入毛群反受殺報矣。
問佛言殺生食肉者必墮異類何以見其必然耶。
答曰華嚴經云一切唯心造故知唸唸悲智行愿造菩薩身唸唸持戒修善造人天身唸唸殺生食肉造地獄餓鬼畜生身月令云黃雀入水化為蛤緣其唸唸貪蛤為食故形隨心變不覺墮水化為蛤矣此皆儒典可見之事內翰洪邁云親見殺豬者臨終臥地為豬鳴古人謂至淫化為婦人至暴化為虎程子謂親見村民化為虎自引虎入其家食其豬古今此類甚多故知佛言信而有徴人與異類本同佛性所以異於禽獸者特形與心而已若人心無慈悲但能殺生食肉是真豺狼雕鷙之具人形者奚待後世見之哉。
問彼案頭肉非為我殺食之復有何罪。
答曰縱非我殺但食其肉則同其殺緣先
【現代漢語翻譯】 現代漢語譯本：體悟真如本性是因為眾生的存在，生起大悲心是因為體悟真如本性，因為大悲心而生菩提心，因為菩提心而成就無上正等正覺。眾生最珍愛的是自己的身命，諸佛最珍愛的是眾生。能夠救護眾生的身命，就能成就諸佛的心。如來在因地時，作為流水長者（指過去世的佛）的兒子，救了十千條魚，並且為它們說法念佛，這些魚都往生到天界，長者子最終成就佛果。所以知道放生的因緣必定能成就佛果，不是其他小善所能比擬的。
問：世人修行功德，持齋完畢后就殺生開齋，這樣是否會損害功德？
答：持齋是以慈悲之心作為功德，如果故意殺生開齋，就是破壞慈悲心和功德，會獲得很大的罪報。寒山子（唐代詩人）的詩說：『昨天才設齋，今天就宰殺六畜，一次造天堂，百度造地獄。』意思是說，持齋的善心還不到一分，殺生的惡業已經滿了百分，這就是佛經里所說的『情多想少，流入毛群，反受殺報』啊。
問：佛說殺生食肉的人必定會墮入異類，為什麼能看出這種必然性呢？
答：《華嚴經》（佛教經典）說：『一切都是唯心所造。』所以知道唸唸都是悲智行愿，就能造就菩薩的身；唸唸持戒修善，就能造就人天之身；唸唸殺生食肉，就能造就地獄、餓鬼、畜生之身。《月令》（古代典籍）說：黃雀入水化為蛤蜊，因為黃雀唸唸貪吃蛤蜊，所以形體隨著心念改變，不知不覺就墮入水中化為蛤蜊了。這些都是儒家典籍中可以見到的事情。內翰洪邁（宋代學者）說，親眼見到殺豬的人臨終時躺在地上發出豬的叫聲。古人說，極度淫亂的人會轉世為婦人，極度暴戾的人會轉世為老虎。程子（程頤，宋代理學家）說，親眼見到村民化為老虎，自己引著老虎進入家中吃自己的豬。古今這類事情很多，所以知道佛說的話真實可信，有徵驗。人與異類本來具有相同的佛性，之所以區別于禽獸，只是形體和心念不同而已。如果人心沒有慈悲，只會殺生食肉，那就是真正的豺狼雕鷙之具人形，還用等到後世才能見到嗎？
問：那些擺在桌上的肉不是我殺的，吃了又有什麼罪過呢？
答：即使不是你殺的，但吃了它的肉，就等同於參與了殺生的因緣。
【English Translation】 English version: Realizing the true nature arises from sentient beings, great compassion arises from realizing the true nature, Bodhicitta (the mind of enlightenment) arises from great compassion, and perfect enlightenment is achieved through Bodhicitta. Sentient beings cherish their own lives the most, and Buddhas cherish sentient beings the most. Being able to save the lives of sentient beings is to fulfill the heart of all Buddhas. When the Tathagata (another name for the Buddha) was in the causal stage, as the son of the Elder Flowing Water (referring to a past life of the Buddha), he saved ten thousand fish and taught them the Dharma (Buddhist teachings) and encouraged them to recite the Buddha's name. All these fish were reborn in the heavens, and the elder's son eventually attained Buddhahood. Therefore, it is known that the karmic connection of liberating lives will surely lead to Buddhahood, which cannot be compared to other minor good deeds.
Question: If people cultivate merit and virtue, and then kill living beings to break their fast after the completion of the fast, will this diminish their merit and virtue?
Answer: Holding a fast takes compassion as merit and virtue. If one deliberately kills living beings to break the fast, it is destroying the compassionate mind and merit and virtue, and will receive great sinful retribution. The poem of Hanshanzi (Tang Dynasty poet) says: 'Yesterday, a fast was set up, and today, six domestic animals are slaughtered. One time creates heaven, and a hundred times create hell.' It means that the good intention of holding a fast is less than one part, and the evil karma of killing living beings is already full of one hundred parts. This is what the Buddhist scriptures call 'Affection is more, thought is less, flowing into the hairy crowd, and receiving the retribution of killing.'
Question: The Buddha said that those who kill living beings and eat meat will surely fall into different categories. How can we see this inevitability?
Answer: The Avatamsaka Sutra (Buddhist scripture) says: 'Everything is created by the mind.' Therefore, it is known that every thought of compassion, wisdom, action, and vow can create the body of a Bodhisattva; every thought of upholding precepts and cultivating goodness can create the body of humans and gods; every thought of killing living beings and eating meat can create the body of hell beings, hungry ghosts, and animals. The Monthly Commands (ancient book) says: The yellow sparrow enters the water and transforms into a clam, because the yellow sparrow is always greedy for eating clams, so its form changes with its mind, and unknowingly it falls into the water and transforms into a clam. These are all things that can be seen in Confucian classics. Neihan Hongmai (Song Dynasty scholar) said that he personally saw a pig killer lying on the ground at the time of his death, making the sound of a pig. The ancients said that extreme lewdness will transform into a woman, and extreme violence will transform into a tiger. Chengzi (Cheng Yi, Song Dynasty Neo-Confucianist) said that he personally saw a villager transform into a tiger, leading the tiger into his home to eat his pigs. There are many such things in ancient and modern times, so it is known that the Buddha's words are trustworthy and have evidence. Humans and different kinds of beings originally have the same Buddha-nature. The only difference between them and birds and beasts is their form and mind. If the human heart has no compassion and can only kill living beings and eat meat, then it is a true jackal, wolf, eagle, and vulture in human form. Why wait until the afterlife to see it?
Question: The meat on the table was not killed by me. What sin is there in eating it?
Answer: Even if it was not killed by you, eating its meat is the same as participating in the karmic connection of killing.
德云一日持齋不食肉則四天下人作殺業我皆無分如無人買肉則屠者亦不殺矣屠者為殺因買者為殺緣因緣具足方成殺業楞伽經云爲利殺眾生以財網諸肉二俱是惡業死墮叫喚獄律中尚不許比丘服皮革絹帛等何況食肉乎但因緣有輕重故受報亦有輕重如世間劫殺雖罪分首從其繫獄則一楞嚴經云身心二途不服不食我說是人直解脫者。
問經中言一日持齋有六十萬歲糧復有五福一曰少病二曰身安三曰少淫四曰少睡五曰生天識宿命持齋一日至少而功德如此之多何也。
答曰佛言慈心功德最大一日持齋則一日皆慈心故獲報至多況長齋乎華嚴經云觀一切眾生所種種子甚微獲果甚大如春種一粒秋收萬顆善惡因果亦復如是故知起一念慈心為萬劫常樂之福本況唸唸相續乎。
問放生贖命有財力者可為無財力者若何。
答曰富貴之人民心風俗所繫一有舉動眾所樂從若能廣行救贖大振慈風真可移風易俗若無財力固難救贖生命但當常發大愿廣行勸化或有不須財贖者方便保全或見他人放生隨喜讚歎其益亦大矣。
殺生炯戒
宋吳興太守王襲之素不信佛好賓客惟事宰殺初為晉西省郎中養雙鵝于檻前夜忽夢鵝口𠷢一卷經取而看之皆說罪福報應之事明旦果見是經因是永不宰殺。
唐何澤者容州人也嘗攝廣州四會令
【現代漢語翻譯】 現代漢語譯本： 德云禪師說，如果我一天持齋不吃肉，那麼天下所有殺生的罪業我都不會參與。如果沒人買肉，屠夫自然也不會殺生。屠夫是殺生的因，買肉的人是殺生的緣，因緣和合才構成殺生的罪業。《楞伽經》（Laṅkāvatāra Sūtra）說：『爲了利益而殺害眾生，用錢財購買各種肉類，這兩種行為都是惡業，死後會墮入叫喚地獄。』戒律中尚且不允許比丘（bhikṣu，佛教出家人）穿戴皮革、絲綢等製品，更何況是吃肉呢？只是因緣有輕重之分，所以受到的報應也有輕重之別。就像世間的劫殺，雖然罪責有主犯和從犯之分，但都被關進監獄是一樣的。《楞嚴經》（Śūraṅgama Sūtra）說：『身心二方面都不穿戴、不食用與殺生有關的東西，我說這種人直接得到解脫。』 有人問：經中說一天持齋可以獲得六十萬歲（年）的糧食，還有五種福報：一是少病，二是身安，三是少淫慾，四是少睡眠，五是生天（deva，天界），並且能夠知曉宿命。僅僅持齋一天，功德就如此之多，這是為什麼呢？ 德云禪師回答說：佛說慈悲心的功德最大，一天持齋，這一天都懷有慈悲心，所以獲得的果報非常多，更何況是長期持齋呢？《華嚴經》（Avataṃsaka Sūtra）說：『觀察一切眾生所種下的種子，即使非常微小，獲得的果實卻非常巨大。就像春天種下一粒種子，秋天可以收穫萬顆糧食。善惡的因果也是如此。』所以要知道，生起一念慈悲心，是萬劫常樂的根本，更何況是念念相續的慈悲心呢？ 有人問：放生贖命，有財力的人可以做，沒有財力的人該怎麼辦呢？ 德云禪師回答說：富貴人家的一舉一動都關係到民心風俗，一旦有所行動，眾人都會樂於效仿。如果能夠廣泛地進行救贖，大力提倡慈悲的風尚，真的可以移風易俗。如果沒有財力，確實難以救贖生命，但應當常常發起大愿，廣泛地勸導化解，或者有些生命不需要用錢贖回，用方便的方法來保全。或者看到他人放生，隨喜讚歎，其利益也很大。 殺生炯戒 宋朝吳興太守王襲之，向來不信佛，喜歡宴請賓客，經常殺生。剛開始擔任晉西省郎中的時候，在欄前養了兩隻鵝，夜裡忽然夢見鵝口裡吐出一卷經書，拿來一看，都是講述罪福報應的事情。第二天早上果然看到了這卷經書，因此永遠不再殺生。 唐朝的何澤，是容州人，曾經代理廣州四會縣令。
【English Translation】 English version: Zen Master Deyun said, 'If I observe a vegetarian fast for one day, not eating meat, then I will not participate in the karmic actions of killing in all the four continents. If no one buys meat, then the butcher will naturally not kill. The butcher is the cause of killing, and the buyer of meat is the condition for killing. When cause and condition come together, the karmic action of killing is complete. The Laṅkāvatāra Sūtra says: 『Killing living beings for profit, using wealth to buy various meats, both of these are evil deeds, and after death, one will fall into the Hell of Screaming.』 The precepts do not even allow bhikṣus (Buddhist monks) to wear leather, silk, and other such products, let alone eat meat? It's just that the causes and conditions have varying degrees of weight, so the retribution received also has varying degrees of weight. Just like robbery and murder in the world, although the guilt is divided into principal offenders and accomplices, they are all imprisoned in the same way. The Śūraṅgama Sūtra says: 『If one does not wear or eat anything related to killing in both body and mind, I say that this person directly attains liberation.』' Someone asked: 'The sutras say that observing a vegetarian fast for one day can obtain the food of six hundred thousand years, and there are also five blessings: first, few illnesses; second, bodily peace; third, little lust; fourth, little sleep; fifth, rebirth in the heavens (deva, heavenly realms), and the ability to know past lives. Merely observing a vegetarian fast for one day has so much merit. Why is this?' Zen Master Deyun replied: 'The Buddha said that the merit of compassion is the greatest. Observing a vegetarian fast for one day means that one has a compassionate heart throughout the day, so the retribution received is very great, let alone observing a vegetarian fast for a long time? The Avataṃsaka Sūtra says: 『Observing the seeds planted by all living beings, even if they are very small, the fruits obtained are very large. Just like planting a seed in spring, one can harvest ten thousand grains in autumn. The cause and effect of good and evil are also like this.』 Therefore, one should know that generating a single thought of compassion is the root of happiness for ten thousand kalpas, let alone continuous thoughts of compassion?' Someone asked: 'Releasing living beings and redeeming lives, those with wealth can do it, but what should those without wealth do?' Zen Master Deyun replied: 'The actions of wealthy people are related to the hearts and customs of the people. Once they take action, everyone will be happy to follow. If they can widely carry out redemption and greatly promote the custom of compassion, they can truly change customs and habits. If one does not have wealth, it is indeed difficult to redeem lives, but one should often make great vows, widely persuade and resolve, or some lives do not need to be redeemed with money, and one can preserve them by convenient means. Or when one sees others releasing living beings, one should rejoice and praise them, and the benefits will also be great.' Killing: A Stern Warning During the Song Dynasty, Wang Xizhi, the prefect of Wuxing, never believed in Buddhism and liked to entertain guests, often killing living beings. When he first served as a secretary in the Jinxi Province, he raised two geese in front of the railing. One night, he suddenly dreamed that a scroll of scriptures came out of the geese's mouths. He took it and looked at it, and it all talked about the matters of karmic retribution for good and evil. The next morning, he actually saw this scroll of scriptures, and therefore he never killed living beings again. He Ze of the Tang Dynasty was from Rongzhou and once served as the acting magistrate of Sihui County in Guangzhou.
養雞鴨千百頭日加烹殺澤有一子愛護特甚一日將烹雙雞㸑湯以待沸忽其子似有鬼物撮置鑊中急出之與雙雞俱爛矣。
唐王遵兄弟三人並時疾甚宅有鵲巢旦夕翔鳴以其喧喋兄弟共惡之及病差因羅鵲斷舌而放之既而兄弟皆患口齒之疾百藥不愈家漸貧以至行乞。
李紀好殺生善彈射其父知巴州日紀設網于廨圃登樓伺之忽見群鴉觸網紀喜不及履徒跣赴之為巨刺所傷聞空中語曰汝本遐壽今以殺生削盡月餘果卒。
沛國有一士生三子年皆弱冠口但有聲而不能言忽有人過門問曰汝試思之何以致之主人良久謂曰昔燕巢中有三子母外出因以三薔刺飼之既而皆死今實悔之曰是矣。
後漢楊寶年七歲至華山見一黃雀被傷為蟻所困寶憐之收于巾箱采黃花飼之經旬始愈放去忽一朝夢黃衣郎持二玉環贈寶謂曰俾爾世為三公壽九十三后皆應。
梁時有一老嫗獨居織纴忽有虎突入舉足向嫗嫗驚惶無措見虎若求救狀意其為刺所傷遂手把其足以錐挑出之虎去月餘𠷢一囊來謝內有白金數笏。
太和中光祿廚欲宰牛屠者操刀直前牛乃屈膝而拜不肯起竟殺之俄而屠者忽狂走失常每日作牛鳴食草少許身入泥水以頭觸物良久而死。
唐顯慶中西路側有店家新婦誕一兒月滿日親族慶會欲殺一羊羊數向婦跪拜不以為意遂殺之將
【現代漢語翻譯】 現代漢語譯本：有人養了成百上千的雞鴨，每天都宰殺烹飪。他特別疼愛一個兒子。一天，他打算烹煮兩隻雞，燒火煮湯等待水開。忽然，他的兒子好像被鬼怪抓起來，扔進鍋里。他急忙把兒子撈出來，兒子和兩隻雞都煮爛了。 唐朝王遵三兄弟同時得了重病，宅子里有個喜鵲窩，喜鵲早晚不停地鳴叫，兄弟們都厭惡它的吵鬧。等到病好后，他們就用網捕捉喜鵲，割斷喜鵲的舌頭後放了。不久，兄弟們都得了口齒方面的疾病，各種藥物都無法治好，家境漸漸貧困，以至於要靠乞討為生。 李紀喜歡殺生，擅長彈射。他父親在巴州當官時，李紀就在官署的菜園裡設下羅網，登上樓去伺機捕捉。忽然看見一群烏鴉撞到網上，李紀高興得來不及穿鞋就跑過去，結果被巨大的刺扎傷。他聽到空中有聲音說：『你本來應該長壽，現在因為殺生而削減了壽命。』一個多月后，李紀果然去世了。 沛國有一個讀書人，生了三個兒子，年紀都剛滿二十歲，嘴裡只能發出聲音卻不能說話。忽然有人路過他家，問他說：『你試著想想，是什麼原因造成的？』主人想了很久，說：『以前燕子窩裡有三隻小燕子，母燕外出后，我用三根薔薇刺餵它們，結果它們都死了。現在我真的很後悔。』那人說：『就是這個原因了。』 後漢的楊寶七歲時到華山，看見一隻黃雀受了傷，被螞蟻困住。楊寶很可憐它，就把它收在頭巾箱裡，採摘黃花餵它。過了十幾天，黃雀痊癒后被放走了。忽然有一天，楊寶夢見一個穿黃衣服的人拿著兩個玉環贈送給楊寶，說：『讓你世代都位列三公，壽命九十三歲。』後來都應驗了。 梁朝時，有一位老婦人獨自居住，紡紗織布。忽然有一隻老虎闖進來，抬起腳對著老婦人。老婦人驚慌失措，見老虎好像在求救的樣子，猜想它可能是被刺扎傷了，於是用手抓住老虎的腳，用錐子把刺挑了出來。老虎離開后，過了一個多月，銜著一個袋子來感謝老婦人，袋子里有幾塊白銀。 太和年間，光祿寺的廚房要宰牛，屠夫拿著刀徑直上前，牛就屈膝跪拜，不肯起來，最終還是被殺掉了。不久，屠夫忽然發狂，行為失常，每天發出牛的叫聲，吃少量的草，身體進入泥水中，用頭撞擊物體，過了很久就死了。 唐朝顯慶年間，西路旁邊有一家店，店主的新媳婦生了一個兒子，滿月那天，親戚們聚在一起慶祝，打算殺一隻羊。羊多次向新媳婦跪拜，但人們沒有在意，最終還是把羊殺了。
【English Translation】 English version: Someone raised hundreds of chickens and ducks, slaughtering and cooking them daily. He especially loved one son. One day, he planned to cook two chickens, lighting the fire to boil water for soup. Suddenly, his son seemed to be grabbed by a ghost and thrown into the pot. He hurriedly pulled his son out, but the son and the two chickens were all boiled to a pulp. During the Tang Dynasty, Wang Zun and his three brothers all fell seriously ill at the same time. There was a magpie nest in their house, and the magpies chirped incessantly morning and evening, which the brothers all disliked. After they recovered from their illness, they caught the magpies with nets, cut off their tongues, and released them. Soon after, the brothers all suffered from diseases of the mouth and teeth, which could not be cured by any medicine. Their family gradually became impoverished, to the point of having to beg for a living. Li Ji enjoyed killing and was skilled at slingshotting. When his father was an official in Bazhou, Li Ji set up nets in the official garden and climbed the building to wait for an opportunity to catch prey. Suddenly, he saw a flock of crows hitting the net. Li Ji was so happy that he ran over without putting on his shoes, and as a result, he was injured by a large thorn. He heard a voice in the air saying, 'You were originally supposed to have a long life, but now your lifespan has been shortened due to killing.' A little over a month later, Li Ji indeed passed away. In the state of Pei, there was a scholar who had three sons, all just over twenty years old, who could only make sounds but could not speak. Suddenly, someone passed by his house and asked him, 'Try to think, what caused this?' The master thought for a long time and said, 'In the past, there were three baby swallows in a swallow's nest. After the mother swallow went out, I fed them three rose thorns, and as a result, they all died. Now I really regret it.' The man said, 'That's the reason.' During the Later Han Dynasty, when Yang Bao (name of a person) was seven years old, he went to Mount Hua (name of a mountain) and saw a yellow sparrow (name of a bird) that had been injured and was trapped by ants. Yang Bao pitied it, so he took it into his headscarf box and picked yellow flowers to feed it. After more than ten days, the yellow sparrow recovered and was released. Suddenly, one day, Yang Bao dreamed of a man in yellow clothes giving Yang Bao two jade rings, saying, 'May your descendants be among the Three Dukes (high-ranking officials) for generations, and may you live to be ninety-three years old.' Later, all of this came true. During the Liang Dynasty, there was an old woman who lived alone, spinning and weaving. Suddenly, a tiger rushed in, raising its foot towards the old woman. The old woman was frightened and at a loss, but seeing that the tiger seemed to be asking for help, she guessed that it might have been injured by a thorn, so she grabbed the tiger's foot and used an awl to remove the thorn. After the tiger left, it returned more than a month later, carrying a bag to thank the old woman. Inside the bag were several ingots of white silver. During the Taihe era, the Guanglu Temple (an imperial department) kitchen was going to slaughter an ox. The butcher went straight forward with a knife, but the ox knelt down and refused to get up. In the end, it was still killed. Soon after, the butcher suddenly went mad and behaved abnormally, making ox-like noises every day, eating a small amount of grass, entering the mud, and hitting things with his head. After a long time, he died. During the Xianqing era of the Tang Dynasty, there was a shop next to the western road. The shopkeeper's new daughter-in-law gave birth to a son. On the day of the full moon celebration, relatives gathered together to celebrate and planned to kill a sheep. The sheep repeatedly knelt down to the new daughter-in-law, but people did not pay attention to it, and in the end, the sheep was killed.
肉就釜婦抱兒看煮忽釜破湯沖灰火直射母子俱死。
淳熙初臺州徑山路口有屠者趙倪家世宰豕為業忽一夕夢豕千頭作人言云我輩被殺受盡痛苦今汝罪業已盈可速去明日將起宰豕忽叫號發狂死。
蜀民李紹好食犬前後殺犬甚眾常得一黑犬紹因醉夜歸其犬號吠紹怒取斧擊犬有兒子自內出斧正中其首立死犬走不知所行紹亦病作狗嗥死。
唐內侍徐可范性嗜驢以驢縻絆於一室迫以烈火待其煩渴飲以五味汁然後取而為饌后從僖宗幸蜀得疾每睡見驢啖其肉又喜床下布火以熱油醋灌身未幾卒。
建康寄居趙監廟有羸疾或教之服鹿血則愈趙買鹿三四頭日縛一枚以鐵管插入肉間取其血鹿日受此苦趙后遍身生異瘡癢甚以竹管注沸湯灌之兩月卒。
臨川東與有人入山得猿子歸母遂至其家此人縛猿子于樹上以示之其母搏頰向人哀乞竟不能放系殺之猿母悲號而死剖視之腸皆斷未幾一家疫死。
宋時一僧素無賴置黃精於枯井誘人入井以磨盤覆之其人惶迫無計忽一狐臨井言君惟注視磨盤孔可飛出吾昔為獵者所獲賴君贖命來報君恩人用其言果出。
宋景平中東陽大水永康蔡喜夫避住南壟夜有大鼠浮水而來伏喜夫奴床角奴愍而以飯飼之水退喜夫返故居鼠以前腳捧青囊囊有大珠留置奴床前而去。
隋候往
【現代漢語翻譯】 現代漢語譯本：有人煮肉，婦女抱著孩子觀看。忽然鍋破裂，湯水、灰燼、火焰直接射向母子，母子當場死亡。 淳熙初年，臺州徑山路口有個屠夫叫趙倪，世代以宰殺豬為業。忽然有一天晚上，他夢見一千頭豬變成人，對他說：『我們被你宰殺，受盡痛苦。現在你罪孽已經滿了，可以快點去了。』第二天趙倪開始宰豬時，忽然叫號發狂而死。 蜀地百姓李紹喜歡吃狗肉，前後殺了很多狗。有一次他得到一條黑狗，李紹因為喝醉了，晚上回家，那狗對著他叫。李紹很生氣，拿起斧頭砍狗。他的兒子從屋裡出來，斧頭正好砍中兒子的頭，當場死亡。狗跑了，不知道去了哪裡。李紹也生病了，發出狗一樣的嚎叫而死。 唐朝內侍徐可范特別喜歡吃驢肉，把驢拴在一個房間里，用猛火烤它，等它煩躁口渴時，就給它喝五味汁，然後取肉做菜。後來他跟隨僖宗到蜀地，得了病，每次睡覺都看見驢吃他的肉，又喜歡在床下放火，用熱油醋澆灌身體，沒多久就死了。 建康寄居在趙監廟的人，身體虛弱有病，有人教他服用鹿血就能好。趙某買了三四頭鹿，每天綁一頭，用鐵管插入肉里取血，鹿每天都受這種痛苦。後來趙某全身長滿奇怪的瘡，非常癢，就用竹管注入沸水灌洗，兩個月后死了。 臨川東鄉有個人進山，得到一隻小猿猴，帶回家后，母猿猴也跟著到了他家。這個人把小猿猴綁在樹上給母猿猴看，母猿猴拍打著臉頰向人哀求，最終也沒能放了小猿猴，小猿猴被綁著殺死了。猿母悲號而死，剖開它的肚子看，腸子都斷了。沒多久，這一家人都得瘟疫死了。 宋朝時，有個和尚一向無賴，把黃精放在枯井裡，引誘人進入井中，然後用磨盤蓋住井口。那人驚慌無計，忽然一隻狐貍來到井邊說：『你只要注視磨盤的孔，就可以飛出去。我以前被獵人抓獲，多虧你贖了我的命，現在來報答你的恩情。』那人用了狐貍的話，果然出來了。 宋景平年間，東陽發大水，永康的蔡喜夫到南壟避難。晚上有一隻大老鼠浮水而來，趴在蔡喜夫的僕人床角。僕人可憐它，就用飯餵它。水退後，蔡喜夫返回原來的住處，老鼠用前腳捧著一個青色的袋子，袋子里有一顆大珍珠，放在僕人的床前就離開了。 隋侯往
【English Translation】 English version: Someone was cooking meat, and a woman was holding her child watching. Suddenly, the pot broke, and the soup, ashes, and flames shot directly at the mother and child, killing them both on the spot. In the early years of Chunxi (Southern Song Dynasty), there was a butcher named Zhao Ni at the intersection of Jing Mountain in Taizhou. His family had been in the business of slaughtering pigs for generations. One night, he dreamed of a thousand pigs turning into humans, who said to him, 'We have been slaughtered by you and have suffered greatly. Now your sins are full, and you should leave quickly.' The next day, when Zhao Ni started slaughtering pigs, he suddenly screamed and went mad and died. Li Shao, a resident of Shu (Sichuan), liked to eat dog meat and had killed many dogs. Once, he got a black dog. Li Shao was drunk and returned home at night, and the dog barked at him. Li Shao was angry and picked up an axe to chop the dog. His son came out of the house, and the axe hit the son's head, killing him instantly. The dog ran away, and no one knew where it went. Li Shao also fell ill and died, howling like a dog. Xu Kefan, a eunuch in the Tang Dynasty, was particularly fond of eating donkey meat. He tied a donkey in a room and roasted it with fierce fire. When it became irritable and thirsty, he would give it a drink of five-flavored juice, and then take the meat to cook. Later, he followed Emperor Xizong to Shu and fell ill. Every time he slept, he saw donkeys eating his flesh. He also liked to put fire under the bed and pour hot oil and vinegar on his body. He died not long after. A resident of Jiankang, who was living in the Zhao Jian Temple, was weak and ill. Someone taught him that taking deer blood would cure him. Zhao bought three or four deer and tied one up every day, inserting an iron pipe into its flesh to draw blood. The deer suffered this pain every day. Later, Zhao's body was covered with strange sores that itched terribly. He injected boiling water into the sores through bamboo tubes and died two months later. Someone from Dongxiang in Linchuan went into the mountains and got a baby monkey. After he brought it home, the mother monkey followed him to his house. This person tied the baby monkey to a tree to show it to the mother monkey. The mother monkey slapped her cheeks and begged the man, but he still didn't release the baby monkey. The baby monkey was tied up and killed. The mother monkey wailed and died. When they cut open her stomach, her intestines were broken. Not long after, the whole family died of plague. During the Song Dynasty, there was a monk who was always rogue. He put Huangjing (a type of herb) in a dry well and lured people into the well, then covered the well mouth with a millstone. The person was panicked and helpless. Suddenly, a fox came to the well and said, 'If you just look at the hole in the millstone, you can fly out. I was captured by a hunter before, and thanks to you for redeeming my life, I am now here to repay your kindness.' The person used the fox's words and indeed came out. During the Jingping era of the Song Dynasty, there was a great flood in Dongyang. Cai Xifu of Yongkang took refuge in Nanlong. At night, a large rat floated in the water and lay at the corner of Cai Xifu's servant's bed. The servant pitied it and fed it rice. After the water receded, Cai Xifu returned to his original residence. The rat held a green bag with its front paws. The bag contained a large pearl, which it placed in front of the servant's bed and left. Sui Hou went
齊國路見一蛇困於沙磧首有血出以杖挑放水中而去後至蛇所蛇𠷢一珠向候候不敢取夜夢腳踏一蛇驚覺乃得雙珠。
梁劉之亨仕南郡嘗夢二人姓李詣之亨乞命之亨不解其意既明有遺生鯉兩頭之亨曰必夢中所感乃放之其夕夢二人來謝云當令君延壽一紀。
唐咸通中嶽州有村人涸湖池取魚龜尤倍悉刳其肉載板至江陵鬻之厚得金帛歸家忽遍身患瘡楚痛難忍舉體投水中漸變作龜形經年肉腐死。
天寶八年當塗有人專取鱔魚為業是秋得三頭鱔其子去鱔頭及皮燃火將羹之反顧鱔皆化為蛇而去其子遂病明日死一家七人皆相繼死盡。
秀州人好食干鰍有陳五者所貨最佳人競往市后得疾躑躅床上痛旬日遍體潰爛其妻乃言夫存日製鰍之法甚慘今其疾宛然如鰍死時云。
唐李詹平生廣求滋味每食鱉輒緘其足暴于烈日中鱉既渴飲以酒徐而烹之忽一日方申首忽失力仆地云群鱉索我甚急遂卒頃之詹膳夫亦卒。
湖州醫者沙助教之母嗜食蟹所殺無數紹興十七年死有十歲孫忽見媼破門外遍體流血語孫曰我坐食蟹今驅入蟹山受報可為我印生神章焚之言訖不見。
宋建業有婦人背生一瘤大如斗中有物如繭甚眾行即有聲不勝痛行乞於市自言一生最好養蠶因與娣姒輩分養竊取其繭一囊焚之頃之背患瘡漸成此瘤數年瘤潰
【現代漢語翻譯】 現代漢語譯本：齊國有一個人，在路上看見一條蛇被困在沙灘上，頭部有血流出，他用棍子挑起蛇，將它放到水中離去。後來他到了蛇所在的地方，蛇銜著一顆珠子向他表示感謝，這個人不敢拿取。晚上，他夢見腳踩到一條蛇，驚醒后發現得到了兩顆珠子。 梁朝的劉之亨在南郡做官時，曾經夢見兩個姓李的人來向他乞求性命，劉之亨不明白他們的意思。到了第二天早上，有人送來兩條活鯉魚，都是兩個頭。劉之亨說，這一定是夢中所感應的事情，於是將鯉魚放生。當天晚上，他夢見兩個人前來道謝，說會讓他延壽十二年。 唐朝咸通年間，岳州有個村民，將乾涸的湖泊池塘里的魚和烏龜全部撈上來，尤其以烏龜居多。他把烏龜肉全部挖出來，裝在木板上運到江陵去賣，賺了很多金銀財寶回家。不久，他全身長滿瘡，疼痛難忍，最後全身投入水中，漸漸變成烏龜的形狀，過了一年，肉腐爛而死。 唐朝天寶八年，當塗縣有個人專門以捕撈鱔魚為業。這年秋天，他捕到一條三頭鱔魚，他的兒子去掉鱔魚的頭和皮，用火燒著準備做羹。回頭一看，所有的鱔魚都變成了蛇逃走了，他的兒子因此生病，第二天就死了，一家七口人也都相繼死去。 秀州人喜歡吃泥鰍干，有個叫陳五的人賣的泥鰍干最好，人們都爭著去買。後來陳五得了病，在床上翻來覆去，疼痛了十幾天，全身潰爛。他的妻子說，丈夫在世時製作泥鰍的方法非常殘忍，現在他得的病就像泥鰍死時的樣子。 唐朝的李詹，平生廣泛追求美味，每次吃甲魚，總是用繩子捆住甲魚的腳，放在烈日下暴曬，等甲魚渴了，就給它喝用酒，然後慢慢地烹煮。有一天，他正伸著脖子，忽然失去力氣倒在地上，說：『一群甲魚索要我的命，非常緊急！』於是就死了。不久，李詹的廚師也死了。 湖州的醫生沙助教的母親喜歡吃螃蟹，殺了很多螃蟹。紹興十七年，她死了，有個十歲的孫子忽然看見老婦人破門而入，全身流血，對孫子說：『我因為吃螃蟹，現在被趕入蟹山受報應，你可以為我印生神章焚燒。』說完就不見了。 宋朝建業有個婦人，背上長了一個瘤，大如斗，裡面有像蠶繭一樣的東西，很多。走路的時候就會發出聲音，疼痛難忍，她就在市場上乞討，自己說一生最喜歡養蠶，曾經和妯娌們分蠶繭的時候，偷了一囊蠶繭燒掉了。不久，背上長瘡，漸漸成了這個瘤，過了幾年，瘤潰爛。
【English Translation】 English version: In the state of Qi, a man saw a snake trapped in the sand, with blood coming from its head. He used a stick to lift the snake and release it into the water. Later, he went to the place where the snake had been, and the snake held a pearl in its mouth, offering it to him. The man dared not take it. That night, he dreamed of stepping on a snake, and when he woke up, he found two pearls. During the Liang Dynasty, Liu Zhiheng, serving as an official in Nan Commandery, once dreamed of two men named Li begging him for their lives. Liu Zhiheng did not understand their meaning. The next morning, someone sent him two live carp, each with two heads. Liu Zhiheng said, 'This must be a response to my dream,' so he released the carp. That night, he dreamed of the two men coming to thank him, saying they would extend his life by twelve years. During the Xiantong era of the Tang Dynasty, a villager in Yuezhou drained a dried-up lake and pond to collect fish and turtles, especially turtles. He gutted all the turtle meat, loaded it onto planks, and transported it to Jiangling to sell, earning a great deal of gold and silk, which he took home. Soon after, he developed sores all over his body, causing unbearable pain. Eventually, he threw himself into the water and gradually transformed into the shape of a turtle, dying a year later from rotting flesh. In the eighth year of the Tianbao era of the Tang Dynasty, a man in Dangtu County specialized in catching eels. That autumn, he caught a three-headed eel. His son removed the eel's heads and skin, and lit a fire to prepare a soup. When he turned around, all the eels had transformed into snakes and fled. His son became ill and died the next day, and all seven members of his family died one after another. The people of Xiuzhou were fond of eating dried loach. Chen Wu's dried loach was the best, and people competed to buy it. Later, Chen Wu fell ill, tossing and turning in bed, suffering for ten days, and his entire body ulcerated. His wife said that the method her husband used to prepare the loach was very cruel, and now his illness resembled the way the loach died. Li Zhan of the Tang Dynasty, throughout his life, widely sought delicacies. Whenever he ate turtles, he would tie their feet and expose them to the scorching sun. When the turtles were thirsty, he would give them wine to drink, and then slowly cook them. One day, as he was stretching his neck, he suddenly lost his strength and fell to the ground, saying, 'A group of turtles are urgently demanding my life!' And then he died. Soon after, Li Zhan's cook also died. The mother of Sha Zhujiao, a doctor in Huzhou, loved to eat crabs and killed countless numbers of them. In the seventeenth year of Shaoxing, she died. Her ten-year-old grandson suddenly saw the old woman burst through the door, covered in blood, and said to her grandson, 'Because I ate crabs, I am now being driven into Crab Mountain to receive retribution. You can print a 'Sheng Shen Zhang' (章) and burn it for me.' After saying this, she disappeared. In Jianye during the Song Dynasty, there was a woman who had a tumor on her back, as large as a 'dou' (斗, a unit of volume), containing many things like silkworm cocoons. When she walked, it made a sound, and she was in unbearable pain. She begged in the market, saying that she had loved raising silkworms all her life, and when she and her sisters-in-law were dividing the silkworm cocoons, she stole a bag of cocoons and burned them. Soon after, she developed sores on her back, which gradually became this tumor, and after several years, the tumor ulcerated.
而死。
唐雍州陸孝政為隰州府佐性躁多所殘害府內先有蜜蜂一龕分飛聚南樹上孝政遣人移就別龕蜂未去孝政怒命以湯沃死明年忽有一蜂螫其舌紅腫塞口死。
蜀郡大慈寺律師修準性甚褊躁庭前植竹多蟻子緣欄檻上準怒伐去竹盡取蟻子棄灰火中準后忽患瘡遍體面醫者曰蟻漏瘡不可醫后竟死。
蜀郡金華寺法師秀榮院內多松柏生毛蟲無數榮怒使人掃除雜以柴𧂐置烈日中曬死經月餘暴卒忽有萬萬蟲咂噬其身而去。
唐文宗嗜蛤一日有蛤擘不開者帝自擘之中有觀音像帝驚異召惟政禪師問之對曰啟陛下信心耳經云應以菩薩身得度者即現菩薩身而為說法帝曰菩薩身見矣未聞說法師曰陛下信否帝曰豈敢不信師曰為陛下說法竟帝大悅遂不食蛤詔天王立觀音像。
凈慈要語卷下(終)
No. 1166-D 凈慈要語䟦
凈慈名藍 聞谷大師飛錫建州時所建其接引緇素首以凈慈設化且屬 永覺大師撰要語二萬餘言以廣法乳蓋纘 云棲大師之徽猷也 云棲大師八軾正軌範我四眾而兩服首路肇始二門敷施激揚多歷年所故大江以南家喻戶曉相習成風為益豈淺鮮哉近年欃槍未靖秦楚之間烽燹晝黑磷火宵青而江南獨荷 皇仁窮蔀舉安鳴鏑絕警倘亦有法化幽贊之力歟茲者 永覺大師移錫真寂紹吾 聞
【現代漢語翻譯】 現代漢語譯本
（人）因此而死。
唐朝雍州人陸孝政擔任隰州府佐，性格暴躁，殘害了很多（生命）。府內先前有一龕蜜蜂，分飛后聚集在南邊的樹上。陸孝政派人將它們移到別的蜂箱，蜜蜂沒有離開。孝政大怒，命令用開水澆燙，將蜜蜂燙死。第二年，忽然有一隻蜜蜂螫了他的舌頭，紅腫堵塞了口，（陸孝政）死了。
蜀郡大慈寺的律師修準，性格非常偏狹暴躁。庭前種植竹子，有很多螞蟻在竹子上和欄桿上爬。修準大怒，砍伐掉所有的竹子，並且把螞蟻全部抓來，丟棄在灰燼火堆中。修準後來忽然患了瘡，遍佈全身和麵部。醫生說這是『蟻漏瘡』，無法醫治，最終（修準）死了。
蜀郡金華寺的法師秀榮，院內有很多松柏，生了無數的毛蟲。秀榮大怒，讓人掃除（毛蟲），和柴草混合在一起，放在烈日下暴曬而死。過了一個多月，（秀榮）突然暴死，有無數的蟲子叮咬他的身體而去。
唐文宗喜歡吃蛤蜊，有一天，有一個蛤蜊怎麼也打不開。皇帝親自打開它，裡面有一個觀音像。皇帝感到驚異，召來惟政禪師詢問。惟政禪師回答說：『這是爲了啓發陛下的信心啊！經書上說，『應以菩薩身得度者，即現菩薩身而為說法』。』皇帝說：『菩薩身已經見到了，還沒有聽到說法。』禪師說：『已經為陛下說法完畢了。』皇帝非常高興，於是不再吃蛤蜊，並下詔在天王殿建立觀音像。
《凈慈要語》卷下（終）
No. 1166-D 《凈慈要語》跋
凈慈（Jingci）（寺廟名）名藍（Minglan） 聞谷（Wengu）大師飛錫（Feixi）在建州（Jianzhou）時所建，他接引僧人和信徒，首先以凈慈（Jingci）來設教化。並且委託永覺（Yongjue）大師撰寫了二萬多字的《要語》，以廣佈佛法，這實在是繼承了云棲（Yunqi）大師的美好事業啊！
云棲（Yunqi）大師為我們四眾樹立了正軌範，而兩服（Liangfu）首路（Shoulu）的開創，二門（Ermen）的敷施激揚，經歷了多年，所以大江以南家喻戶曉，相習成風，帶來的益處難道是淺薄的嗎？近年來戰亂未平，秦楚（Qinchu）之間烽火連天，磷火在夜晚閃爍，而江南（Jiangnan）獨蒙皇恩，百姓安居樂業，警報也停止了，這或許也有佛法教化的暗中幫助吧！現在永覺（Yongjue）大師移錫（Yixi）到真寂（Zhenji），繼承了我們聞（Wen） English version
(He) died as a result.
During the Tang Dynasty, Lu Xiaozheng of Yongzhou served as an assistant in the Xizhou government. He was known for his impetuous nature and caused harm to many (lives). Previously, there was a hive of bees in the government compound, which swarmed and gathered on a tree to the south. Lu Xiaozheng sent people to move them to another hive, but the bees did not leave. Enraged, Xiaozheng ordered them to be scalded to death with boiling water. The following year, a bee suddenly stung his tongue, causing it to swell and block his mouth, and (Lu Xiaozheng) died.
Lawyer Xiu Zhun of Daci Temple in Shujun was extremely narrow-minded and irritable. He planted bamboo in front of the courtyard, and many ants crawled on the bamboo and railings. Xiu Zhun was furious and cut down all the bamboo, and also caught all the ants and threw them into the ashes and fire. Later, Xiu Zhun suddenly suffered from sores all over his body and face. The doctor said that it was 'ant leakage sores' and could not be cured, and eventually (Xiu Zhun) died.
Master Xiu Rong of Jinhua Temple in Shujun had many pine and cypress trees in the courtyard, which produced countless hairy caterpillars. Rong was furious and ordered people to sweep away (the caterpillars), mix them with firewood, and expose them to the scorching sun to die. More than a month later, (Xiu Rong) suddenly died violently, and countless insects gnawed at his body and left.
Emperor Wenzong of Tang liked to eat clams. One day, there was a clam that could not be opened. The emperor opened it himself, and inside was an image of Guanyin (Avalokiteśvara). The emperor was amazed and summoned Chan Master Wei Zheng to inquire. Chan Master Wei Zheng replied, 'This is to inspire Your Majesty's faith! The scriptures say, 'Those who should be saved by the body of a Bodhisattva will be shown the body of a Bodhisattva to preach the Dharma.' The emperor said, 'The body of the Bodhisattva has been seen, but the Dharma has not been heard.' The Chan Master said, 'The Dharma has already been preached to Your Majesty.' The emperor was very happy, so he stopped eating clams and ordered the establishment of an image of Guanyin (Avalokiteśvara) in the Hall of the Heavenly Kings.
Jingci Yaoyu, Volume 2 (End)
No. 1166-D Postscript of Jingci Yaoyu
Jingci (Jingci) (Name of a temple) Minglan (Minglan) It was built by Master Wengu (Wengu) Feixi (Feixi) when he was in Jianzhou (Jianzhou). He received monks and believers, and first used Jingci (Jingci) to establish teachings. And he entrusted Master Yongjue (Yongjue) to write the 'Essentials' of more than 20,000 words to spread the Buddha-dharma, which is really inheriting the great cause of Master Yunqi (Yunqi)!
Master Yunqi (Yunqi) established the correct norms for our four assemblies, and the creation of Liangfu (Liangfu) Shoulu (Shoulu), and the application and promotion of Ermen (Ermen), have gone through many years, so it is well known in the south of the Yangtze River, and it has become a custom, is the benefit brought shallow? In recent years, the war has not subsided, and the beacon fires between Qinchu (Qinchu) are continuous, and the phosphorus fires flicker at night, while Jiangnan (Jiangnan) is uniquely favored by the emperor, and the people live and work in peace, and the alarm has also stopped. Perhaps there is also the secret help of Buddhist teachings! Now Master Yongjue (Yongjue) Yixi (Yixi) has moved to Zhenji (Zhenji) and inherited our Wen (Wen)
【English Translation】 English translation line 1 English translation line 2
師法輪流雲聲于藏海恢梵網于旃林松麈再揮法雷繼震將八纮七眾同躋于清凈仁壽之域矣謹先梓布聊示權輿。
崇禎丁丑修褉后三日當湖學人馮洪業拜手識
【現代漢語翻譯】 現代漢語譯本： 師父的法輪像流動的雲彩般傳播，在藏海（指深奧的佛法）中恢復了梵網（指佛法的綱領），在旃林（指寺廟或僧眾聚集之處）中再次揮動拂塵，法雷（指佛法的宣講）繼續震響，將八纮（指四面八方）和七眾（指比丘、比丘尼、沙彌、沙彌尼、優婆塞、優婆夷和式叉摩那）一同提升到清凈仁壽的境界。我謹先將此文刊印發布，略微展示一個開端。
崇禎丁丑年修禊（一種古代習俗）后的第三天，當湖（地名）學人馮洪業拜手敬識。
【English Translation】 English version: The master's Dharma wheel turns like flowing clouds, restoring the Brahma-net (the framework of the Buddha's teachings) in the ocean of the Tripitaka (referring to the profound Buddhist teachings), and once again waving the fly-whisk in the Chandana forest (referring to monasteries or places where monks gather). The Dharma thunder (referring to the preaching of the Dharma) continues to resound, elevating the eight directions (referring to all directions) and the seven assemblies (referring to Bhikshus, Bhikshunis, Shramaneras, Shramanerikas, Upasakas, Upasikas, and Shikshamanas) together to the realm of purity, benevolence, and longevity. I respectfully publish this text first, to slightly demonstrate a beginning.
Respectfully written by Feng Hongye, a scholar from Danghu (place name), on the third day after the Xiuxi (an ancient custom) in the year Dingchou of the Chongzhen era.