Chinese
其中，中表相应，自然严整。捡敛端直，身心净洁，无有爱欲，有所适贪，无有众恶瑕秽，其志愿皆安定殊好，无增缺减。求道和正，不误倾邪，准望道法，随经约令，不敢违失蹉跌。若于绳墨游于八方上下，无有边幅，自在所欲，至到无穷无极。咸然为道，恢廓慕及旷荡，念道无他之念、无有忧思。自然无为，虚无空立，淡安无欲，作德善愿。尽心求索，含哀慈愍，精进中表，礼义都合。通洞无违，和顺副称，苞罗表里，过度解脱。敢升入于泥洹，长与道德合明，自然相保守，快意之滋滋，真真了洁白，志愿高无上；清净定安静，乐之无有极。善好无有比，巍巍之耀照照。一旦开达明彻，自然中自然相，自然之有根本。自然成五光至九色，五光至九色参回转，数百千更变，最胜之自然。自然成七宝，横揽成万物，光精参明俱出好，甚姝无有极。其国土甚姝好若此，何不力为善？ “念道之自然，著于无上下，洞达无边幅，捐志虚空中。何不各精进，努力自求索？可得超绝去，往生无量清净阿弥陀佛国。横截于五道，恶道自闭塞，升道之无极，易往无有人。其国土不逆违，自然之随牵。何不弃世事行求道德？可得极长生，寿乐无有极。何为用世事，饶共忧无有常？ “世人薄俗，共争不急之事；共于是处 现代汉语译本：其中，内在与外在相互呼应，自然而然地严谨整齐。收敛行为端正正直，身心清净洁白，没有爱欲，没有贪婪，没有各种邪恶的瑕疵污秽，他们的志愿都安定美好，没有增减缺失。追求正道，不偏离邪路，以道法为准则，遵循经典教诲，不敢违背失误。如同在规矩中游走于四面八方上下，没有边际限制，自由自在，达到无穷无尽的境界。他们都致力于道，胸怀宽广，追求旷达，心中只有道，没有其他杂念，没有忧愁思虑。自然而然地无为而治，虚空而立，淡泊安宁没有欲望，行善积德。尽心竭力地追求，怀着慈悲怜悯之心，精进于内外兼修，礼仪都合乎规范。通达无碍，和谐顺应，包容内外，超越解脱。敢于升入涅槃（泥洹，佛教术语，指解脱的境界），永远与道德光明相合，自然地相互守护，快乐无比，真正清净洁白，志愿高尚无上；清净安定，快乐没有尽头。美好无比，光辉灿烂。一旦开悟通达，自然之中有自然之相，自然之有根本。自然形成五光至九色，五光至九色交相辉映，数百千种变化，是最殊胜的自然。自然形成七宝，横贯包揽万物，光芒精纯，交相辉映，美好无比。他们的国土如此美好，为何不努力行善呢？ 现代汉语译本：‘念道之自然，在于无上下之分，通达无边无际，抛弃世俗的欲望，心志虚空。为何不各自精进，努力自我求索？可以超越一切，往生到无量清净的阿弥陀佛（阿弥陀佛，佛教中西方极乐世界的教主）国。横截断五道轮回，恶道自然关闭，升入无极之道，容易前往而无人阻碍。他们的国土不违背自然规律，自然而然地被牵引。为何不抛弃世俗之事，修行求得道德？可以获得长生，享受无尽的快乐。为何要执着于世俗之事，徒增忧愁而无常呢？’ 现代汉语译本：‘世人浅薄庸俗，争夺不重要的事情；在这些地方’
English
English version: Wherein, the inner and outer correspond, naturally rigorous and orderly. Restraining behavior, upright and honest, body and mind pure and clean, without love or desire, without greed, without various evil flaws and defilements, their aspirations are all stable and beautiful, without increase or decrease. Seeking the right path, not deviating into evil ways, taking the Dharma as the standard, following the teachings of the scriptures, not daring to violate or make mistakes. Like walking within the rules in all directions, up and down, without boundaries or limitations, free and at ease, reaching the boundless and infinite realm. They all devote themselves to the Way, with broad minds, pursuing vastness, with only the Way in their hearts, without other distractions, without worries or anxieties. Naturally acting without action, standing in emptiness, detached and peaceful without desires, doing good deeds and making good wishes. Striving wholeheartedly, with compassion and mercy, diligently cultivating both inner and outer, with rituals and righteousness in accordance with the norms. Thoroughly unobstructed, harmonious and compliant, encompassing both inner and outer, transcending liberation. Daring to ascend into Nirvana (Nirvana, a Buddhist term referring to the state of liberation), forever united with the light of morality, naturally protecting each other, with boundless joy, truly pure and clean, with noble and supreme aspirations; pure and peaceful, with endless joy. Incomparably beautiful, with brilliant radiance. Once enlightened and thoroughly understood, within nature there is the aspect of nature, and nature has its roots. Nature forms five lights to nine colors, the five lights to nine colors intermingle, with hundreds and thousands of changes, the most supreme nature. Nature forms the seven treasures, encompassing all things, with pure light, intermingling and shining, incomparably beautiful. Their land is so beautiful, why not strive to do good? English version: ‘The nature of the Way lies in the absence of upper and lower distinctions, reaching boundless and limitless, abandoning worldly desires, with the mind empty. Why not each strive diligently, and seek for oneself? One can transcend everything and be reborn in the immeasurable pure land of Amitabha Buddha (Amitabha Buddha, the lord of the Western Pure Land in Buddhism). Cutting off the five paths of reincarnation, the evil paths naturally close, ascending to the path of infinity, easy to go to without obstacles. Their land does not violate the laws of nature, naturally being drawn. Why not abandon worldly affairs and cultivate morality? One can obtain longevity and enjoy endless happiness. Why cling to worldly affairs, adding worries that are impermanent?’ English version: ‘The people of the world are shallow and vulgar, contending for unimportant things; in these places’ --------------------------------------------------------------------------------
Chinese
剧恶极苦之中，勤身治生用相给活。无尊、无卑，无富、无贫，无老、无少，无男、无女，皆当共忧钱财，有无同然。忧思适等，屏营愁苦，累念思虑，为之走使，无有安时。有田忧田、有宅忧宅、有牛忧牛、有马忧马、有六畜忧六畜、有奴婢忧奴婢，衣被、钱财、金银、宝物复共忧之。重思累息，忧念怀愁恐，横为非常、水火、盗贼、怨家、债主所漂烧系唐突没溺，忧毒怔忪无有解时。结愤心中慉气毒怒，病在胸腹忧苦不离，心坚意固适无纵舍。或坐摧藏终亡身命，弃捐之去莫谁随者。尊贵豪富有此忧惧勤苦若此，结众寒、热与痛共居。 “小家贫者穷困乏无，无田亦忧欲有田、无宅亦忧欲有宅、无牛亦忧欲有牛、无马亦忧欲有马、无六畜亦忧欲有六畜、无奴婢亦忧欲有奴婢、无衣被、钱财、什物、饭食之属亦忧欲有之。适有一少一、有是少是，思有齐等，适小具有便复儩尽。如是苦生当复求索，思想无益不能时得，身心俱劳坐起不安。忧念相随，勤苦若此。焦心不离，恚恨独怒，亦结众寒、热与痛共居。或时坐之，终身夭命，亦不肯作善为道。寿命尽死，皆当独远去，有所趣向，善恶之道莫能知者。 “或时世人父子、兄弟、夫妇、家室、中外亲属居天地之间当相敬爱，不当相憎；有无当相给与，不 现代汉语译本：在极其恶劣和痛苦的环境中，人们辛勤劳作以维持生计。无论尊贵还是卑贱，富有还是贫穷，年老还是年少，男性还是女性，都共同为钱财而担忧，无论拥有与否都一样。忧虑和思虑程度相同，焦虑不安，愁苦不堪，不断地思虑，为此奔波劳碌，没有安宁的时候。有田地的人为田地担忧，有房屋的人为房屋担忧，有牛的人为牛担忧，有马的人为马担忧，有牲畜的人为牲畜担忧，有奴婢的人为奴婢担忧，衣物、钱财、金银、宝物也共同为之担忧。重重思虑，忧愁满怀，害怕意外、水灾、火灾、盗贼、仇敌、债主等带来的漂流、焚烧、束缚、唐突、淹没，忧虑和痛苦使人惊恐不安，没有解脱的时候。心中积聚着愤怒和怨恨，气愤和怒火在胸腹中郁结，忧愁和痛苦无法摆脱，心意坚定固执，没有丝毫的放松。有些人因此而身心俱毁，最终丧命，抛弃一切离去，没有人能够跟随。尊贵富有的人也有这样的忧虑和辛劳，与寒冷、炎热和痛苦共同生活。 小家庭贫困的人，穷困潦倒，没有田地也忧虑想要有田地，没有房屋也忧虑想要有房屋，没有牛也忧虑想要有牛，没有马也忧虑想要有马，没有牲畜也忧虑想要有牲畜，没有奴婢也忧虑想要有奴婢，没有衣物、钱财、什物、食物等也忧虑想要拥有。稍微有一点就想要更多，有了这一点就想要更多，总想着要和别人一样多，稍微有了一点就很快用尽。像这样，痛苦产生后又要继续寻求，思虑无益，不能及时得到，身心俱疲，坐立不安。忧虑和思念相随，辛劳如此。内心焦躁不安，怨恨和愤怒独自产生，也与寒冷、炎热和痛苦共同生活。有些人因此而丧命，也不肯行善修道。寿命终结死去，都将独自远去，去往何处，善恶的道路都无法知晓。 有时世人，父子、兄弟、夫妇、家庭、内外亲属居住在天地之间，应当互相敬爱，不应当互相憎恨；有无应当互相给予，不应当互相嫉妒。
English
English version: In the midst of extreme evil and suffering, people diligently work to make a living. Whether noble or humble, rich or poor, old or young, male or female, all share the same worries about money, whether they have it or not. The level of worry and anxiety is the same, they are restless, distressed, constantly thinking, and running around for it, never having a moment of peace. Those who have fields worry about their fields, those who have houses worry about their houses, those who have cattle worry about their cattle, those who have horses worry about their horses, those who have livestock worry about their livestock, those who have servants worry about their servants, and they also worry about clothing, money, gold, silver, and treasures. They are burdened with thoughts, full of worries, fearing the unexpected, floods, fires, thieves, enemies, and creditors, which could lead to drifting, burning, being bound, being insulted, or drowning. Worry and pain make them panic, and there is no time for relief. Anger and resentment accumulate in their hearts, and the anger and rage fester in their chests and stomachs. Worry and pain cannot be shaken off, and their minds are firm and stubborn, without any relaxation. Some people are destroyed by this, ultimately losing their lives, abandoning everything and leaving, with no one to follow. The noble and wealthy also have such worries and hardships, living with cold, heat, and pain. Poor people in small families are destitute and lacking. If they have no fields, they worry about wanting fields; if they have no houses, they worry about wanting houses; if they have no cattle, they worry about wanting cattle; if they have no horses, they worry about wanting horses; if they have no livestock, they worry about wanting livestock; if they have no servants, they worry about wanting servants; if they have no clothing, money, belongings, or food, they worry about wanting them. If they have a little, they want more; if they have this little, they want more. They always think about having as much as others. If they have a little, it is quickly used up. In this way, after suffering arises, they must continue to seek, but their thoughts are useless, and they cannot obtain things in time. Their bodies and minds are exhausted, and they are restless. Worry and thoughts follow them, and their hardships are like this. Their hearts are restless, and resentment and anger arise alone. They also live with cold, heat, and pain. Some people lose their lives because of this, and they are unwilling to do good and cultivate the path. When their lives end and they die, they will all go away alone. Where they go, and the path of good and evil, they cannot know. Sometimes, people in the world, fathers and sons, brothers, husbands and wives, families, and relatives both near and far, living between heaven and earth, should respect and love each other, and should not hate each other; they should give to each other when they have and when they do not, and should not be jealous of each other. --------------------------------------------------------------------------------
Chinese
当有贪；言色当和，莫相违戾，或傥心争有所恚怒。今世恨意微相嫉憎，后世转剧至成大怨。所以者何？今世之事更欲相患害，虽不临时应急相破，杀之愁毒结愤精神，自然克识不得相离，皆当对相生，值更相报复。 “人在世间爱欲之中，独来、独去、死生，当行至趣苦乐之处，身自当之无有代者。善恶变化，殃咎异处，宿豫严待，当独升入远到他处，莫能见者去在何所。善恶自然追逐往生，窈窈冥冥别离久长，道路不同会见无期，甚难甚难复得相值。何不弃众事，各劢强健时努力力为善，力精进来度世，可得极长寿？殊不肯求于道，复欲何须待、欲何乐乎？ “如是，世人不信作善得善、不信为道得道、不信死后世复生、不信施与得其福德，都不信之。亦以谓之不然，言无有是，但坐是故且自见之，更相看视，前后转相承受父余教令。先人、祖父素不作善，本不为道，身愚神闇，心塞意闭，不见天道，殊无有能见人生死，有所趣向亦莫能知者，适无有见善恶之道。复无有语者，为用作善恶、福德、殃咎、祸罚，各自竞作为之用，殊无有怪也。至于生死之道转相续，颠倒上下，无常根本，皆当过去不可常得。教语开导，信道者少，皆当生死无有休止。如是曹人蒙冥抵突，不信经语，各欲快意，心不计虑 现代汉语译本：当心中有贪念时，言语脸色应当平和，不要互相违背冲突，或者心中争执有所怨恨恼怒。今生微小的恨意和嫉妒憎恨，来世会转变得更加剧烈，甚至结成大的仇怨。这是为什么呢？因为今生之事更想互相伤害，即使不立即动手互相残杀，但心中的愁苦怨恨会结成精神上的毒瘤，自然会铭记于心无法摆脱，都会互相面对，在来世互相报复。 人在世间爱欲之中，独自而来，独自离去，经历生死，将要前往各自的苦乐之处，身体自己承受，没有谁可以替代。善恶的变化，灾祸和福报各不相同，前世的因果早已准备好，将要独自升入远方，到达其他地方，没有人能看见他们去了哪里。善恶自然会追逐着往生，幽暗而漫长地分离，道路不同，相见无期，非常难以再次相遇。为什么不放弃世俗的琐事，各自在强健的时候努力行善，精进修行来度过此生，从而获得极长的寿命呢？却不肯寻求真理，还要等待什么，追求什么快乐呢？ 像这样，世人不相信行善会得到善报，不相信修道会得道，不相信死后还会转生，不相信布施会得到福德，完全不相信这些。他们也认为这些是不对的，说没有这些事，只是因为这样，他们才自己看到，互相观察，前后相传，接受父辈的教诲。先人、祖父本来就不行善，本来就不修道，自身愚昧，精神昏暗，心胸闭塞，看不见天道，完全没有人能看见人死后的去向，也不知道他们会去哪里，恰恰没有人看见善恶之道。也没有人告诉他们，行善恶、福德、灾祸、惩罚的道理，各自争着去做自己想做的事，也就不觉得奇怪了。至于生死之道，不断地延续，颠倒上下，无常是根本，都将过去，不可能永远存在。教导开示，相信真理的人很少，都将经历生死，没有休止。像这样的人们蒙昧无知，不相信佛经的教诲，各自想要满足自己的欲望，心中不加考虑。