English
'When one is in their prime, free from illness and worry, if they are lax and not diligent in practice, greedy for worldly affairs, and do not cultivate generosity, discipline, and meditation, when death comes to swallow them, they will regret not having cultivated goodness earlier. The wise should observe this, cut off thoughts of the five desires (sense objects), and those who diligently cultivate their minds will have no regrets at the time of death. If the mind is focused and sincere, without confused thoughts, the wise should diligently apply their minds, so that the mind is not scattered at the time of death. If one is not accustomed to focusing the mind, it will surely be scattered at the time of death. When the mind is scattered, it is like training a horse to use a millstone; if it is in battle, it will spin around and not go straight.' Fifth, someone asked: 'All sentient beings have Buddha-nature (Tathagatagarbha), and since distant kalpas (aeons) they should have encountered many Buddhas. Why are they still in the cycle of birth and death, unable to escape the burning house (suffering)?' The answer is: 'According to the Mahayana (Great Vehicle) teachings, it is because beings have not obtained two supreme Dharma (teachings) to eliminate birth and death, and therefore cannot escape the burning house. What are the two? One is the path of the sages (Aryamarga); the other is rebirth in the Pure Land (Sukhavati). The path of the sages is difficult to attain in this present age. First, because we are far removed from the great sage Shakyamuni Buddha; second, because the principles are profound and understanding is subtle. Therefore, the Mahasamghata-ratnaketu-dharani Sutra says: 'In my Dharma-ending age (age of Dharma decline), billions of beings will begin to practice the Way, but not one will attain it.' Now is the Dharma-ending age, a world of the five defilements (turbidities), and only the Pure Land path is accessible. Therefore, the Larger Sutra of Immeasurable Life says: 'If there are beings who, even if they commit evil deeds throughout their lives, at the time of death, with ten thoughts continuously recite my name Amitabha Buddha, if they are not reborn, I will not attain perfect enlightenment.' Furthermore, all beings do not measure themselves. According to the Mahayana, they have never focused their minds on the principles of Suchness (Tathata), Reality (Bhūtatathatā), and the ultimate Emptiness (Sunyata); according to the Hinayana (Smaller Vehicle), they have not cultivated to enter the stages of stream-enterer (Sotapanna), once-returner (Sakadagamin), non-returner (Anagamin), or Arhat (liberated being), cutting off the five lower fetters (Orambhagiya-samyojana) and removing the five higher fetters (Urdhvabhagiya-samyojana). Whether monastic or lay, no one has attained these stages. Even if some attain the rewards of humans and devas (gods), it is because they have upheld the five precepts (Panca-sila) and cultivated the ten wholesome actions (Dasa-kusala-kammapatha), but those who can truly uphold them are very rare. As for committing evil deeds, it is as easy as a violent storm. Therefore, all Buddhas compassionately encourage beings to return to the Pure Land. Even if one commits evil deeds throughout their life, as long as they can focus their mind and constantly recite the Buddha's name, all --------------------------------------------------------------------------------
Chinese
障自然消除，定得往生。何不思量，都无去心也？” 自下第四引圣教证成，劝信求生者。依《观佛三昧经》云：“尔时会中有财首菩萨白佛言：‘世尊！我念过去无量劫时，有佛出世，亦名释迦牟尼佛。彼佛灭后有一王子，名曰金幢，憍慢邪见，不信正法。有知识比丘，名定自在，告王子言：“世有佛像，极为可爱，可暂入塔，观佛形像。”时彼王子从善友语，入塔观像，见像相好，白言：“比丘！佛像端严犹尚如此，况佛真身？”比丘告言：“王子！今见佛像不能礼者，当称南无佛。”还宫系念，念塔中像，即于后夜梦见佛像，心大欢喜，舍离邪见，归依三宝。随寿命终，由前入塔称佛功德，即得值遇九百亿那由他佛。于诸佛所，常勤精进，恒得甚深念佛三昧。念佛三昧力故，诸佛现前皆与授记，从是以来百万阿僧祇劫不堕恶道，乃至今日获得首楞严三昧。尔时王子者，今我财首是也。’尔时会中即有十方诸大菩萨，其数无量，各说本缘，皆依念佛得。佛告阿难：‘此观佛三昧是一切众生犯罪者药，破戒者护，失道者导，盲冥者眼，愚痴者慧，黑闇者灯，烦恼贼中大勇猛将，诸佛世尊之所游戏，首楞严等诸大三昧始出生处。’佛告阿难：‘汝今善持，慎勿忘失。过去、未来、现在三世诸佛，皆说如是念佛三 现代汉语译本：障碍自然消除，必定能够往生。为何不好好思量，却一点往生的心都没有呢？’ 下面第四点，引用圣教来证明，劝人相信并求生净土。依据《观佛三昧经》所说：‘当时法会中，有位名叫财首的菩萨对佛说：‘世尊！我回忆过去无量劫时，有佛出世，也名为释迦牟尼佛（Sakyamuni Buddha）。那位佛灭度后，有一位王子，名叫金幢（Golden Banner），他傲慢且有邪见，不相信正法。有一位有知识的比丘（bhiksu），名叫定自在（Fixed Freedom），告诉王子说：“世间有佛像，非常可爱，可以暂时进入佛塔，观看佛的形像。”当时那位王子听从善友的话，进入佛塔观看佛像，见到佛像的相好庄严，便说：“比丘！佛像的端正庄严尚且如此，更何况是佛的真身呢？”比丘告诉他说：“王子！现在见到佛像不能礼拜，应当称念南无佛（Namo Buddha）。”王子回到宫中，心中系念佛塔中的佛像，就在当晚的后半夜梦见佛像，心中非常欢喜，舍弃邪见，归依三宝（Three Jewels）。随著寿命终结，由于之前进入佛塔称念佛号的功德，立即得遇九百亿那由他（nayuta，数量单位）诸佛。在诸佛处所，常常勤奋精进，恒常获得甚深念佛三昧（samadhi of Buddha-recitation）。因为念佛三昧的力量，诸佛现前都为他授记，从此以后百万阿僧祇劫（asamkhya kalpa，极长的时间单位）不堕入恶道，乃至今日获得首楞严三昧（Surangama Samadhi）。当时的那位王子，就是现在的我财首。”当时法会中，就有十方诸大菩萨，数量无量，各自述说自己的本缘，都是依靠念佛而得。佛告诉阿难（Ananda）说：“这观佛三昧是一切众生犯罪者的良药，是破戒者的守护，是迷失道路者的向导，是盲昧者的眼睛，是愚痴者的智慧，是黑暗者的明灯，是烦恼贼中的大勇猛将，是诸佛世尊所游戏之处，是首楞严等诸大三昧开始出生的地方。”佛告诉阿难说：“你现在好好受持，千万不要忘记。过去、未来、现在三世诸佛，都说这样的念佛三昧。’”
English
English version: ‘Obstacles will naturally be eliminated, and one will certainly be reborn in the Pure Land. Why don't you contemplate this, and have no intention of seeking rebirth?’ The fourth point below cites the teachings of the sages to prove and encourage faith and seeking rebirth. According to the *Contemplation of Buddha Samadhi Sutra*: ‘At that time, in the assembly, there was a Bodhisattva named Caisou (Wealth Leader) who said to the Buddha: ‘World Honored One! I recall in the past, countless kalpas ago, there was a Buddha who appeared in the world, also named Sakyamuni Buddha (Sakyamuni Buddha). After that Buddha passed away, there was a prince named Jinzhuang (Golden Banner), who was arrogant and had wrong views, not believing in the true Dharma. There was a knowledgeable bhiksu (bhiksu), named Dingzizai (Fixed Freedom), who told the prince: “There are Buddha images in the world, which are very lovely. You can temporarily enter the pagoda and view the Buddha's image.” At that time, the prince followed the words of the good friend, entered the pagoda to view the image, and seeing the auspicious marks of the image, said: “Bhikkhu! The upright and dignified appearance of the Buddha image is already like this, how much more so is the true body of the Buddha?” The bhiksu told him: “Prince! If you cannot prostrate before the Buddha image now, you should recite Namo Buddha (Namo Buddha).” Returning to the palace, he kept the image in the pagoda in his mind, and in the latter half of that night, he dreamed of the Buddha image, and his heart was very joyful. He abandoned his wrong views and took refuge in the Three Jewels (Three Jewels). As his life came to an end, due to the merit of reciting the Buddha's name when he entered the pagoda earlier, he immediately encountered nine hundred billion nayutas (nayuta, a unit of quantity) of Buddhas. In the presence of all the Buddhas, he was always diligent and assiduous, and constantly attained the profound Samadhi of Buddha-Recitation (samadhi of Buddha-recitation). Because of the power of the Samadhi of Buddha-Recitation, all the Buddhas appeared before him and conferred predictions upon him. From then on, for millions of asamkhya kalpas (asamkhya kalpa, an extremely long unit of time), he did not fall into the evil realms, and even today he has attained the Surangama Samadhi (Surangama Samadhi). That prince at that time is now me, Caisou.” At that time, in the assembly, there were countless great Bodhisattvas from the ten directions, each recounting their original causes, all of which were attained through Buddha-Recitation. The Buddha told Ananda (Ananda): “This Contemplation of Buddha Samadhi is the medicine for all sentient beings who commit offenses, the protector of those who break the precepts, the guide for those who have lost their way, the eyes for the blind, the wisdom for the foolish, the lamp for the darkness, the great and courageous general among the thieves of afflictions, the place where all the Buddhas, World Honored Ones, play, and the place where the Surangama and other great samadhis begin to arise.” The Buddha told Ananda: “You should now uphold this well, and do not forget it. The Buddhas of the past, future, and present, all speak of this Samadhi of Buddha-Recitation.”' --------------------------------------------------------------------------------
Chinese
昧。我与十方诸佛及贤劫千佛，从初发心皆因念佛三昧力故，得一切种智。’”又如《目连所问经》：“佛告目连：‘譬如万川长流，有浮草木，前不顾后，后不顾前，都会大海。世间亦尔，虽有豪贵，富乐自在，悉不得免生、老、病、死。只由不信佛经，后世为人，更甚困剧，不能得生千佛国土。是故我说，无量寿佛国，易往、易取，而人不能修行往生，反事九十五种邪道，我说是人名无眼人，名无耳人。’经教既尔，何不舍难，依易行道矣？” 安乐集卷上 大正藏第 47 册 No. 1958 安乐集 安乐集卷下 释道绰撰 第四大门中有三番料简：第一、依中国三藏法师，并此土大德等，皆共详审圣教，叹归净土，今以劝依；第二、据此经宗及余大乘诸部，凡圣修入，多明念佛三昧以为要门；第三、问答解释，显念佛者，得种种功能利益，不可思议。 第一、依中国及以此土大德所行者。余五翳面墙，岂宁自辄？但以游历披勘，敬有师承。何者？谓中国大乘法师，流支三藏；次有大德，呵避名利，则有慧宠法师；次有大德，寻常敷演，每感圣僧来听，则有道场法师；次有大德，和光孤栖，二国慕仰，则有昙鸾法师；次有大德，禅观独秀，则有大海禅师；次有大德，聪 现代汉语译本：‘昧（指愚昧）。我与十方诸佛及贤劫千佛（贤劫时期的过去、现在、未来诸佛），从最初发心都是因为念佛三昧（通过专注念佛而达到的禅定状态）的力量，才获得一切种智（佛的智慧）。’又如《目连所问经》中说：‘佛告诉目连（释迦牟尼佛的著名弟子）：‘譬如万千河流长流不息，其中漂浮着草木，前面的不顾后面的，后面的不顾前面的，最终都会汇入大海。世间也是如此，即使有豪门贵族，享受着富裕快乐和自由自在的生活，都无法避免生、老、病、死。只因为不相信佛经，来世为人，会更加困苦艰难，无法往生到千佛国土。所以我说，无量寿佛国（阿弥陀佛的净土），容易去，容易证得，但是人们却不能修行往生，反而去信奉九十五种邪道，我说这些人是无眼人，是无耳人。’既然佛经这样教导，为什么不舍弃困难的，依靠容易修行的道路呢？’ 安乐集卷上 大正藏第 47 册 No. 1958 安乐集 安乐集卷下 释道绰撰 第四大门中有三番料简：第一、依据中国三藏法师（精通佛经的僧人），以及此土大德等，都共同详细审查圣教（佛教经典），赞叹归向净土（阿弥陀佛的极乐世界），现在以此来劝导大家依从；第二、根据此经的宗旨以及其他大乘（佛教的一个主要分支）经典，凡夫和圣人修行的入门方法，大多说明念佛三昧是重要的法门；第三、通过问答解释，显示念佛的人，能够获得种种功能利益，不可思议。 第一、依据中国以及此土大德所修行的。我像眼睛被五种东西遮蔽，又像面对着墙壁，哪里敢擅自妄为？只是因为游历学习，恭敬地接受师承。有哪些呢？就是中国的大乘法师，流支三藏；其次有大德，厌恶躲避名利，就是慧宠法师；其次有大德，平时讲经说法，常常感动圣僧前来听讲，就是道场法师；其次有大德，与世无争独自修行，受到两个国家的敬仰，就是昙鸾法师；其次有大德，禅定观修独树一帜，就是大海禅师；其次有大德，聪