Chinese
“一切万法皆有自力、他力，自摄、他摄，千开万闭，无量无边，汝岂得以有碍之识，疑彼无碍之法乎？又五不思议中，佛法最不可思议，汝以三界系业为重，疑彼少时念佛为轻，不得往生安乐国，入正定聚者，是事不然。” 问曰：“大乘经云：‘业道如秤，重处先牵。’云何众生一形已来，或百年或十年，乃至今日无恶不造。云何临终遇善知识，十念相续即得往生？若尔者，先牵之义何以取信？” 答曰：“汝谓一形恶业为重，以下品人十念之善以为轻者。今当以义挍量轻、重之义者，正明在心、在缘、在决定，不在时节久近、多少也。 “云何在心？谓彼人造罪时，自依止虚妄、颠倒心生；此十念者，依善知识方便安慰，闻实相法生。一实、一虚，岂得相比也？何者？譬如千岁闇室，光若暂至即便明朗。岂可得言：‘闇在室千岁而不去。’也？是故《遗日摩尼宝经》云：‘佛告迦叶菩萨：“众生虽复数千巨亿万劫在爱欲中为罪所覆，若闻佛经一反念善，罪即消尽也。”’是名在心。 “二、云何在缘者？谓彼人造罪时，自依止妄想，依烦恼果报众生生；今此十念者，依止无上信心，依阿弥陀如来真实、清净无量功德名号生。譬如有人被毒箭所中，彻筋破骨 ‘绝对不可能复苏。’是这样吗？ ‘一切万法都有自力、他力，自摄、他摄，千开万闭，无量无边，你怎么能用你那有局限的认识，去怀疑那没有障碍的佛法呢？而且在五种不可思议之中，佛法是最不可思议的。你因为三界系缚的恶业为重，怀疑那短暂的念佛为轻，认为不能往生安乐国，进入正定聚，这种说法是不对的。’ 有人问：‘大乘经典说：‘业道就像天平，重的一端先牵引。’为什么众生一生以来，或者百年或者十年，乃至今日无恶不作，却能在临终遇到善知识，十念相续就能往生呢？如果这样，那么‘重处先牵’的道理又怎么能让人信服呢？’ 回答说：‘你认为一生所造的恶业为重，以下品人十念的善为轻。现在我用道理来衡量轻重的意义，关键在于心、在于缘、在于决定，不在于时间的长短、数量的多少。’ ‘什么是在于心呢？就是说那个人造罪的时候，是依靠虚妄、颠倒的心而生起的；而这十念，是依靠善知识的方便安慰，听闻真实之法而生起的。一个虚妄，一个真实，怎么能相比呢？为什么呢？譬如千年黑暗的房间，光明如果暂时到来，立刻就会明亮。怎么能说：‘黑暗在房间里存在了千年而不离开’呢？所以《遗日摩尼宝经》说：‘佛告诉迦叶菩萨（Kasyapa Bodhisattva）：‘众生即使在无数巨亿万劫中，在爱欲之中被罪所覆盖，如果听到佛经哪怕只是一次念善，罪业立刻就消尽了。’’这就是在于心。 ‘第二，什么是在于缘呢？就是说那个人造罪的时候，是依靠妄想，依靠烦恼果报的众生而生起的；现在这十念，是依靠无上的信心，依靠阿弥陀如来（Amitabha Tathagata）真实、清净、无量功德的名号而生起的。譬如有人被毒箭射中，穿透筋骨
English
'Is it that there is absolutely no possibility of recovery?' Is that so? 'All dharmas have self-power and other-power, self-gathering and other-gathering, a thousand openings and ten thousand closings, immeasurable and boundless. How can you, with your limited understanding, doubt the unobstructed Dharma? Moreover, among the five inconceivable things, the Buddha-dharma is the most inconceivable. You consider the karmic ties of the three realms to be heavy, and doubt that the brief recitation of Buddha's name is light, thinking that one cannot be reborn in the Land of Bliss (Sukhavati) and enter the stage of assurance (Avinivartaniya). This is not so.' Someone asked: 'The Mahayana Sutra says: 'The path of karma is like a scale, the heavier side pulls first.' Why is it that sentient beings, having committed countless evils throughout their lives, whether for a hundred years, ten years, or even up to the present day, can be reborn by encountering a good teacher (Kalyanamitra) at the time of death and reciting the Buddha's name ten times with continuous thought? If that is the case, how can the principle of 'the heavier side pulls first' be credible?' The answer is: 'You consider the evil karma accumulated throughout a lifetime to be heavy, and the ten recitations of a person of the lowest grade to be light. Now, I will use reason to weigh the meaning of light and heavy. The key lies in the mind, in the conditions, and in the determination, not in the length of time, the quantity, or the duration.' 'What does it mean to be 'in the mind'? It means that when that person commits sins, they rely on a false and inverted mind to arise; while these ten recitations arise by relying on the skillful means and comfort of a good teacher, and by hearing the Dharma of true reality. One is false, one is true, how can they be compared? Why? For example, in a dark room for a thousand years, if light briefly arrives, it will immediately become bright. How can it be said: 'The darkness has been in the room for a thousand years and does not leave'? Therefore, the *Vimalakirti Nirdesa Sutra* says: 'The Buddha told Kasyapa Bodhisattva (Kasyapa Bodhisattva): 'Even if sentient beings have been covered by sins in desire for countless billions of kalpas, if they hear the Buddha's teachings and have one thought of goodness, their sins will immediately be extinguished.'' This is what is meant by 'in the mind'. 'Second, what does it mean to be 'in the conditions'? It means that when that person commits sins, they rely on delusion and on sentient beings subject to the retribution of afflictions to arise; while these ten recitations arise by relying on supreme faith and on the name of Amitabha Tathagata (Amitabha Tathagata), which is true, pure, and of immeasurable merit. For example, if someone is shot by a poisoned arrow, piercing through muscles and bones --------------------------------------------------------------------------------
Chinese
，若闻灭除药鼓声，即箭出毒除。岂可得言：‘彼箭深毒厉，闻鼓音声不能拔箭去毒。’也？是名在缘。 “三、云何在决定者？彼人造罪时，自依止有后心、有间心生；今此十念者，依止无后心、无间心起，是为决定。又《智度论》云：‘一切众生临终之时，刀风解形，死苦来逼，生大怖畏。是故遇善知识发大勇猛，心心相续十念，即是增上善根，便得往生。’又如有人对敌破阵，一形之力，一时尽用。其十念之善，亦如是也。又若人临终时，生一念邪见，增上恶心，即能倾三界之福，即入恶道也。” 问曰：“既云：‘垂终十念之善，能倾一生恶业，得生净土者。’未知几时为十念也？” 答曰：“如经说云：‘百一生灭成一刹那，六十刹那以为一念。’此依经、论泛解念也。今时解念，不取此时节。但忆念阿弥陀佛，若总相、若别相，随所缘观，迳于十念，无他念想间杂，是名十念。又云：‘十念相续者，是圣者一数之名耳。’但能积念凝思，不缘他事，使业道成办，便罢不用，亦未劳记之头数也。又云：‘若久行人念，多应依此；若始行人念者，记数亦好。’此亦依圣教。” 又问曰：“今欲依劝行念佛三昧，未知计念相状何似？” 答曰：“譬如有人于空旷迥处，值遇怨贼 现代汉语译本：如果听到消除药鼓的声音，毒箭就能被拔出，毒素也能被清除。难道可以说：‘这箭毒性很深很厉害，听到鼓声也不能拔箭去除毒素’吗？这叫做在缘。 三、什么是在决定呢？那个人造罪的时候，是依仗着有后续念头、有间断的念头产生的；现在这十念，是依仗着没有后续念头、没有间断的念头生起的，这就是决定。而且《智度论》（Mahaprajnaparamita-sastra，大智度论）中说：‘一切众生临终的时候，身体被刀风分解，死亡的痛苦逼迫而来，产生极大的恐惧。’所以遇到善知识，发起大勇猛心，心心相续地念十念，就是增上的善根，便能往生。又好像有人面对敌人冲锋陷阵，把一身的力量，一时全部用尽。这十念的善，也是这样。又如果有人临终的时候，生起一念邪见，增上的恶心，就能倾覆三界的福报，立即堕入恶道。” 问：‘既然说临终十念的善，能倾覆一生的恶业，得以往生净土。’不知道多长时间算是十念呢？ 答：经中说：‘一百个生灭组成一个刹那（ksana，极短的时间单位），六十个刹那算作一念。’这是依据经论普遍解释念。现在解释念，不采用这个时间概念。只要忆念阿弥陀佛（Amitabha，佛教中西方极乐世界的教主），无论是总相还是别相，随着所缘的境界观想，经过十念，没有其他念头掺杂，这叫做十念。又说：‘十念相续，是圣者计数的一种方式。’只要能够积聚念头，集中思绪，不攀缘其他事情，使业道成就，就可以停止不用，也不必费力记住念头的数量。又说：‘如果长期修行的人念佛，大多应该依此；如果是刚开始修行的人念佛，计数也好。’这也是依据圣教。” 又问：现在想要依靠劝进行念佛三昧（Samadhi，三昧，佛教中的一种精神集中状态），不知道计数念佛的相状是怎样的？ 答：譬如有人在空旷无人的地方，遇到了怨贼。
English
English version: If one hears the sound of the medicine drum that eliminates poison, the poisonous arrow can be pulled out and the poison removed. How can it be said: ‘This arrow's poison is deep and severe; hearing the drum's sound cannot pull out the arrow and remove the poison’? This is called 'depending on conditions'. Three, what is 'being decisive'? When that person commits sins, it arises relying on subsequent thoughts and intermittent thoughts. Now, these ten recitations arise relying on no subsequent thoughts and no intermittent thoughts; this is being decisive. Moreover, the *Mahaprajnaparamita-sastra* (智度论) says: ‘When all sentient beings are about to die, the wind of the sword dismembers the body, the suffering of death presses in, and great fear arises.’ Therefore, encountering a virtuous friend and generating great courage, reciting ten *nian* (念, recitations) in continuous succession is an increasing good root, and one will be reborn in the Pure Land. It is also like someone facing an enemy charging into battle, using all their strength at once. The goodness of these ten *nian* is also like this. Furthermore, if someone at the time of death generates one thought of wrong view, an increasing evil mind, it can overturn the blessings of the Three Realms and immediately enter evil paths.’ Question: ‘Since it is said that the goodness of ten *nian* at the point of death can overturn a lifetime of evil karma and allow one to be reborn in the Pure Land, how long is considered ten *nian*?’ Answer: The sutra says: ‘One hundred *shengmie* (生灭, arising and ceasing) make one *ksana* (刹那, an extremely short unit of time), and sixty *ksana* make one *nian*.’ This is a general explanation of *nian* according to the sutras and treatises. The current explanation of *nian* does not adopt this concept of time. As long as one remembers Amitabha (阿弥陀佛, the principal Buddha of Pure Land Buddhism), whether it is the general form or the specific form, contemplating according to the object of focus, passing through ten *nian* without other thoughts intermingling, this is called ten *nian*. It is also said: ‘Ten *nian* in continuous succession is a way of counting for sages.’ As long as one can accumulate thoughts and concentrate the mind, not clinging to other matters, so that the path of karma is accomplished, one can stop and need not bother to remember the number of thoughts. It is also said: ‘If one is a long-term practitioner of *nian*, one should mostly rely on this; if one is a beginner practitioner of *nian*, counting is also good.’ This is also according to the holy teachings. Question: Now I want to rely on the *Samadhi* (三昧, a state of meditative absorption) of encouraging and practicing *nianfo* (念佛, mindfulness of the Buddha), but I don't know what the appearance of counting *nian* is like? Answer: It is like someone in a vast and empty place encountering a vengeful thief. --------------------------------------------------------------------------------
Chinese
，拔刀奋勇，直来欲杀。此人径走，视渡一河，未及到河，即作此念：‘我至河岸，为脱衣渡？为着衣浮？若脱衣渡，唯恐无暇；若着衣浮，复畏首领难全。’尔时但有一心作渡河方便，无余心想间杂。行者亦尔，念阿弥陀佛时，亦如彼人念渡，念念相次，无余心想间杂。或念佛法身，或念佛神力，或念佛智慧，或念佛毫相，或念佛相好，或念佛本愿，称名亦尔。但能专至，相续不断，定生佛前。今劝后代学者，若欲会其二谛，但知念念不可得，即是智慧门；而能系念相续不断，即是功德门。是故经云：‘菩萨摩诃萨恒以功德、智慧以修其心。’若始学者未能破相，但能依相专至，无不往生，不须疑也。” 又问曰：“《无量寿大经》云：‘十方众生至心信乐，欲生我国，乃至十念，若不生者，不取正觉。’今有世人，闻此圣教，现在一形全不作意，拟临终时方欲修念，是事云何？” 答曰：“此事不类。何者？经云：‘十念相续。’似若不难。然诸凡夫心如野马、识剧猿猴，驰骋六尘，何曾停息？各须宜发信心，预自克念，使积习成性，善根坚固也。如佛告大王：‘人积善行，死无恶念；如树先倾，倒必随曲也。’若刀风一至，百苦凑身，若习先不在怀，念何可办？各宜同志三、五预结言要，临命终时 现代汉语译本：那人拔出刀，奋勇向前，径直冲来想要杀我。我立即逃跑，看到一条河，还没跑到河边，就想：‘我到河边，是脱了衣服渡河呢？还是穿着衣服浮过去？如果脱了衣服渡河，恐怕来不及；如果穿着衣服浮过去，又怕保不住性命。’那时心中只有一个念头，就是想办法渡河，没有其他杂念。修行人也是这样，念阿弥陀佛（Amitabha Buddha）时，也要像那人想着渡河一样，念念相续，没有其他杂念。或者念佛的法身（Dharmakaya），或者念佛的神力，或者念佛的智慧，或者念佛的眉间白毫相（Urna），或者念佛的相好，或者念佛的本愿，称念佛名也是一样。只要能够专心致志，相续不断，必定能往生到佛前。现在劝告后代的学人，如果想要融会贯通真谛和俗谛，只要知道念念不可得，就是智慧之门；而能够系念相续不断，就是功德之门。所以经上说：‘菩萨摩诃萨（Bodhisattva-Mahasattva）经常用功德和智慧来修养自己的心。’如果初学者还不能破除对相的执着，只要能够依靠佛相专心致志，没有不能往生的，不必怀疑。 又有人问：‘《无量寿大经》（Larger Sutra of Immeasurable Life）上说：‘十方众生至心信乐，想要往生到我的国土，乃至念十声佛号，如果不能往生，我就不成佛。’现在有世人，听到这些圣教，现在一生完全不放在心上，打算临终时才来修行念佛，这事怎么样？’ 回答说：‘这件事靠不住。为什么呢？经上说：‘十念相续。’好像不难。然而凡夫的心像脱缰的野马，意识像跳跃的猿猴，在六尘（色、声、香、味、触、法）中奔驰，何曾停息？各自应该发起信心，预先约束自己的念头，使积累的习气成为本性，善根才能坚固。就像佛告诉国王：‘人积累善行，死时就没有恶念；像树先向一边倾斜，倒下时必定顺着倾斜的方向。’如果刀风（死亡）一旦到来，各种痛苦一齐涌上身，如果平时没有在心中培养念佛的习惯，临终时怎么能办到？各自应该和志同道合的三五个人预先约定，临命终时