English
English version: Even with immeasurable defilements of sins from birth and death, if one hears the name of Amitabha Tathagata (the name of Amitabha Buddha, which is a pure Dharma treasure of no birth and no death), which is the ultimate unborn pure precious pearl, and casts it into the defiled mind, sins will be extinguished and the mind purified in every thought, and one will be reborn in the Pure Land. Second, like a pure Mani pearl (a pearl that emits light and eliminates darkness), wrapped in black and yellow silk, and thrown into water, the water immediately turns black and yellow, the color being the same as the pearl. In that pure Buddha-land, there is Amitabha Tathagata, the name of the unsurpassed precious pearl, wrapped in silk accomplished with immeasurable merits, and cast into the heart-water of those who are to be reborn. How can it not transform the mind of birth and death into unborn wisdom? Third, it is also like lighting a fire on ice; if the fire is strong, the ice melts, and if the ice melts, the fire goes out. Those who are reborn in the lower grades, although they do not know the unborn nature of Dharma (the nature of all Dharmas is unborn and undying), but use the power of reciting the Buddha's name (the name of Amitabha Buddha) as the intention for rebirth, wishing to be reborn in that Pure Land, when they arrive in the realm of no-birth, the fire of birth will naturally be extinguished. Someone asked again: 'Based on what kind of body is rebirth spoken of?' The answer is: 'In this world, among people with provisional names, various practices are cultivated. The preceding thought and the following thought act as causes. The person with a provisional name in the defiled land, and the person with a provisional name in the Pure Land, cannot be definitively said to be one, nor can they be definitively said to be different; the preceding mind and the following mind are also like this. Why? If they are definitively said to be one, there is no cause and effect; if they are definitively said to be different, they are not continuous. For this reason, although horizontal and vertical are different, from beginning to end, it is one practitioner.' Someone asked again: 'If a person can only recite the Buddha's name, can they eliminate all obstacles? If so, for example, if someone points at the moon with a finger, this finger should also be able to dispel darkness.' The answer is: 'All Dharmas are vastly different and cannot be generalized. Why? Some names are the Dharma itself, and some names are different from the Dharma. The situation where the name is the Dharma is like the names of all Buddhas and Bodhisattvas, the sounds of mantras, the chapters and verses of Sutras (Buddhist scriptures), and so on. For example, the mantra says: 'The sun rises in the east, sometimes red, sometimes yellow; if the mantra is performed at the hours of You and Hai (referring to evening), the patient will also be cured.' Also, if someone is bitten by a dog, and tiger bone ash is applied, the patient is immediately cured; or sometimes without tiger bone, one rubs the palm well and says in the mouth: 'Tiger come! Tiger come!' The patient --------------------------------------------------------------------------------
Chinese
亦愈。或复有人患脚转筋，炙木瓜枝𤈫之，患者即愈；或无木瓜，炙手磨之，口唤：‘木瓜！木瓜！’患者亦愈。吾身得其效也。何以故？以名即法故。有名异法者，如以指指月是也。” 又问曰：“若人但称念弥陀名号，能除十方众生无明黑闇得往生者。然有众生，称名忆念，而无明犹在，不满所愿者何意？” 答曰：“由不如实修行，与名、义不相应故也。所以者何？谓不知如来是实相身，是为物身。复有三种不相应：一者、信心不淳，若存、若亡故；二者、信心不一，谓无决定故；三者、信心不相续，谓余念间故。迭相收摄，若能相续，则是一心；但能一心即是淳心。具此三心，若不生者，无有是处。” 第三大门中，有四番料简：第一、辨难行道、易行道；第二、明时劫大、小不同，第三、明从无始世劫已来，处此三界五道，乘善、恶二业，受苦、乐两报，轮回无穷受生无数；第四、将圣教证成，劝后代生信求往。 第一、辨难行道、易行道者。于中有二：一、出二种道；二、问答解释。余既自居火界，实想怀怖。仰惟大圣三车招慰，且羊、鹿之运，权息未达，佛诃邪执障上求菩提，纵后回向，仍名迂回。若径攀大车，亦是一途。只恐现居退位，险径遥长，自德未立，难可升进。是 现代汉语译本 亦能痊愈。或者又有人患脚抽筋，用烤过的木瓜树枝摩擦患处，患者立刻痊愈；或者没有木瓜树枝，就烤手摩擦患处，口中呼唤：‘木瓜！木瓜！’患者也能痊愈。我亲身验证过这个效果。为什么呢？因为名称即是法。有名称不同但法相同的例子，就像用手指指月亮一样。” 又问：‘如果有人仅仅称念弥陀（Amitabha，阿弥陀佛）名号，就能消除十方众生的无明黑暗，得以往生。然而有些众生，称名忆念，但无明仍然存在，不能满足所愿，这是什么原因呢？’ 答：‘这是由于不如实修行，与名号的意义不相应。为什么这么说呢？因为不知道如来是实相身，是为众生示现的身。还有三种不相应：一是信心不纯，时有时无；二是信心不专一，没有决定的信念；三是信心不相续，被其他念头间隔。这三种情况相互影响，如果能够相续不断，就是一心；只要能达到一心，就是纯粹的信心。具备这三种心，如果还不能往生，那是绝不可能的。’ 第三大门中，有四种辨析：第一，辨别难行道和易行道；第二，阐明时劫有大有小；第三，阐明从无始世劫以来，处在此三界五道中，凭借善恶二业，承受苦乐两种果报，轮回无穷，受生无数；第四，用圣教来证明，劝导后代产生信心，求生净土。 第一，辨别难行道和易行道。其中包含两点：一是提出两种道；二是问答解释。我既然身处火宅（比喻充满烦恼和痛苦的世间），实在感到恐惧。仰仗大圣（佛陀）用三车（羊车、鹿车、牛车，比喻不同的教法）来招引安慰，且羊车、鹿车的权宜之计，尚未达到究竟，佛陀呵斥执着于邪见而障碍追求菩提（bodhi，觉悟）的行为，即使后来回向，仍然叫做迂回。如果直接攀登大车（牛车，比喻大乘佛法），也是一条途径。只是恐怕现在处于退转的位置，险峻的道路遥远而漫长，自身德行尚未建立，难以升进。
English
English version Also can be cured. Or if someone suffers from leg cramps, rubbing the affected area with a roasted papaya branch will immediately cure the patient; or if there is no papaya branch, roasting the hand and rubbing the affected area while calling out: 'Papaya! Papaya!' will also cure the patient. I have personally verified this effect. Why? Because the name is the Dharma. There are examples where the names are different but the Dharma is the same, like pointing to the moon with a finger." Again, it is asked: 'If someone merely recites the name of Amitabha (Amitabha, Infinite Light Buddha), they can eliminate the darkness of ignorance of sentient beings in the ten directions and be reborn in the Pure Land. However, some sentient beings recite the name and remember it, but ignorance still remains, and their wishes are not fulfilled. What is the reason for this?' The answer is: 'This is because they do not practice truthfully, and their practice does not correspond to the meaning of the name. Why do I say this? Because they do not know that the Tathagata (Tathagata, Thus Come One) is the embodiment of true reality, a body manifested for sentient beings. There are also three kinds of non-correspondence: first, the faith is not pure, sometimes present, sometimes absent; second, the faith is not single-minded, lacking a determined belief; third, the faith is not continuous, interrupted by other thoughts. These three conditions influence each other. If one can be continuous, then it is single-minded; as long as one can achieve single-mindedness, it is pure faith. Possessing these three minds, if one still cannot be reborn in the Pure Land, it is impossible.' In the third great section, there are four kinds of analysis: first, distinguishing between the difficult path and the easy path; second, clarifying that kalpas (kalpa, eon) are of different sizes; third, clarifying that from beginningless kalpas, one has been in the Three Realms and Five Paths, relying on good and evil karma, enduring the two kinds of retribution of suffering and happiness, endlessly reincarnating and being born countless times; fourth, using the sacred teachings to prove and encourage future generations to generate faith and seek rebirth in the Pure Land. First, distinguishing between the difficult path and the easy path. This includes two points: first, presenting the two paths; second, question and answer explanation. Since I am in the burning house (an analogy for the world full of afflictions and suffering), I truly feel fear. I rely on the Great Sage (the Buddha) to beckon and comfort me with the three carts (the sheep cart, deer cart, and ox cart, analogies for different teachings), and the expedient measures of the sheep cart and deer cart have not yet reached the ultimate. The Buddha rebukes those who cling to wrong views and obstruct the pursuit of bodhi (bodhi, enlightenment). Even if they dedicate their merits later, it is still called a roundabout way. If one directly climbs onto the great cart (the ox cart, an analogy for Mahayana Buddhism), it is also a path. However, I fear that I am currently in a state of regression, the dangerous path is long and distant, and my own virtues have not yet been established, making it difficult to advance. --------------------------------------------------------------------------------
Chinese
故龙树菩萨云：“求阿毗跋致有二种道：一者、难行道；二者、易行道。”言难行道者，谓在五浊之世，于无佛时求阿毗跋致为难。此难乃有多途，略述有五。何者？一者、外道相善，乱菩萨法；二者、声闻自利，障大慈悲；三者、无顾恶人，破他胜德；四者、所有人、天颠倒善果，坏人梵行；五者、唯有自力，无他力持。如斯等事，触目皆是。譬如陆路步行则苦，故曰难行道。言易行道者，谓以信佛因缘，愿生净土，起心立德，修诸行业，佛愿力故，即便往生。以佛力住持，即入大乘正定聚；正定聚者，即是阿毗跋致不退位也。譬如水路乘船则乐，故名易行道也。 问曰：“菩提是一，修因亦应不二。何故在此修因向佛果，名为难行，往生净土期大菩提，乃名易行道也？” 答曰：“诸大乘经所辨一切行法，皆有自力、他力，自摄、他摄。何者自力？譬如有人怖畏生死，发心出家修定发通，游四天下，名为自力。何者他力？如有劣夫以己身力，掷驴不上，若从轮王，即便乘空游四天下，即轮王威力，故名他力。众生亦尔，在此起心立行愿生净土，此是自力；临命终时，阿弥陀如来光台迎接，遂得往生，即为他力。故《大经》云：‘十方人天欲生我国者，莫不皆以阿弥陀如来大愿业力为增上缘也。’若不 现代汉语译本： 所以龙树菩萨说：‘求阿毗跋致（梵文：avaivartika，不退转）有两种途径：一是难行道；二是易行道。’ 所谓难行道，是指在五浊恶世（指劫浊、见浊、烦恼浊、众生浊、命浊），在没有佛陀住世的时候求得阿毗跋致是困难的。这种困难有很多方面，简略地说有五种。哪些呢？一是外道（佛教以外的宗教）表面上行善，扰乱菩萨的修行；二是声闻乘（小乘佛教）只求自己解脱，障碍大慈大悲心的生起；三是不顾忌作恶之人，破坏他人殊胜的功德；四是所有人天（人和天神）颠倒的善果，破坏人的清净修行；五是只有自己的力量，没有佛菩萨的加持力。像这样的事情，到处都是。好比陆路步行很辛苦，所以叫做难行道。 所谓易行道，是指凭借信佛的因缘，发愿往生净土，发起善心，建立功德，修习各种善行，由于佛的愿力，就能往生净土。依靠佛力的加持，就能进入大乘正定聚（必定证悟的群体）；正定聚，就是阿毗跋致不退转的地位。好比水路乘船很快乐，所以叫做易行道。 有人问：‘菩提（梵文：bodhi，觉悟）只有一个，修行的因也应该不二。为什么在这里修行，趋向佛果，叫做难行，往生净土，期望证得大菩提，就叫做易行道呢？’ 回答说：‘各种大乘经典所阐述的一切修行方法，都有自力、他力，自摄、他摄。什么是自力？比如有人害怕生死，发心出家，修习禅定，获得神通，游历四天下（佛教宇宙观中的世界），这叫做自力。什么是他力？比如一个弱小的人，用自己的力量，抛掷驴子都上不去，如果跟随转轮圣王（拥有轮宝的统治者），就能乘空游历四天下，这是转轮圣王的威力，所以叫做他力。众生也是这样，在这里发起善心，建立善行，发愿往生净土，这是自力；临命终时，阿弥陀如来（梵文：Amitābha，西方极乐世界的佛）放光迎接，于是得以往生，这就是他力。所以《大经》（指《无量寿经》）说：‘十方世界的人天众生，想要往生我国的，没有不是依靠阿弥陀如来的大愿业力作为增上缘的。’ 如果不...