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English version: ‘Ignorance. I and the Buddhas of the ten directions, as well as the thousand Buddhas of the Bhadrakalpa (the current 'Fortunate Aeon' in which one thousand Buddhas will appear), all attained omniscience (the wisdom of a Buddha) from the power of the Samadhi (a state of meditative consciousness) of Buddha Recitation from our initial aspiration.’ Furthermore, as stated in the ‘Maudgalyāyana's Questions Sutra’: ‘The Buddha told Maudgalyāyana (one of the chief disciples of the Buddha): ‘It is like myriad streams flowing continuously, with floating plants and trees, the front not caring for the back, and the back not caring for the front, all eventually converging into the great ocean. The world is also like this; even if there are noble and wealthy individuals, enjoying affluent happiness and freedom, they cannot escape birth, old age, sickness, and death. It is only because they do not believe in the Buddhist scriptures that in their next lives, they will be even more distressed and miserable, unable to be reborn in the Buddha-lands of the thousand Buddhas. Therefore, I say that the Land of Immeasurable Life Buddha (Amitabha's Pure Land) is easy to go to and easy to attain, but people are unable to cultivate and be reborn there, instead adhering to ninety-five kinds of heretical paths. I say that these people are like those without eyes and without ears.’ Since the scriptures teach in this way, why not abandon the difficult and rely on the easy path of practice?’ Anle Ji, Volume 1 Taisho Tripitaka, Volume 47, No. 1958, Anle Ji Anle Ji, Volume 2 Composed by Shi Daochuo In the Fourth Great Section, there are three kinds of analysis: First, based on the Tripitaka Masters (monks who are experts in Buddhist scriptures) of China and the great virtuous ones of this land, all have jointly and thoroughly examined the sacred teachings (Buddhist scriptures), praising and returning to the Pure Land (Amitabha's Pure Land), and now use this to encourage reliance; Second, according to the doctrine of this scripture and other Mahayana (a major branch of Buddhism) scriptures, the entry point for both ordinary and saintly beings is mostly explained through the Samadhi of Buddha Recitation as the essential method; Third, through questions and answers, it is shown that those who recite the Buddha can obtain various functions and benefits, which are inconceivable. First, based on the practices of the great virtuous ones in China and this land. I am like someone whose eyes are covered by five obscurations, or like facing a wall, how dare I act presumptuously? It is only because of traveling and studying, respectfully receiving the lineage of teachers. Who are they? They are the Mahayana Dharma Master of China, the Tripitaka Master Bodhiruci; next, there was the great virtuous one who detested and avoided fame and profit, Dharma Master Huichong; next, there was the great virtuous one who usually expounded the scriptures, often moving the holy monks to come and listen, Dharma Master Daochang; next, there was the great virtuous one who lived in harmony and solitude, admired by two countries, Dharma Master Tanluan; next, there was the great virtuous one whose Chan (Zen) contemplation was uniquely outstanding, Chan Master Dahai; next, there was the great virtuous one who was intelli --------------------------------------------------------------------------------
Chinese
慧守戒，则有齐朝上统。然前六大德并是二谛神镜，斯乃佛法纲维，志行殊伦，古今实希。皆共详审大乘，叹归净土，乃是无上要门也。 问曰：“既云叹归净土乃是要门者，未知此等诸德临终时皆有灵验已不？” 答曰：“皆有不虚。如昙鸾法师，康存之日常修净土，亦每有世俗君子来呵法师曰：‘十方佛国皆为净土，法师何乃独意注西？岂非偏见生也？’法师对曰：‘吾既凡夫，智慧浅短，未入地位，念力须均。如似置草引牛，恒须系心槽枥。岂得纵放，全无所归？’虽复难者纷纭，而法师独决。是以无问一切道、俗，但与法师一面相遇者，若未生正信，劝令生信；若已生正信者，皆劝归净国。是故法师临命终时，寺傍左右道、俗，皆见幡花映院，尽闻异香，音乐迎接，遂往生也。余之大德临命终时皆有徴祥，若欲具谈往生之相，并不可思议也。” 第二、明此彼诸经，多明念佛三昧为宗者。就中有八番：初、二，明一相三昧，后六就缘依相，明念佛三昧。 第一、依《花首经》：“佛告坚意菩萨：‘三昧有二种：一者、有一相三昧；二者、有众相三昧。一相三昧者，有菩萨闻其世界有其如来现在说法，菩萨取是佛相以现在前，若坐道场，若转法轮，大众围绕。取如是相，收摄诸根，心 现代汉语译本 慧守戒律，就能得到齐朝的尊重和推崇。然而，前六位大德都是深谙二谛（世俗谛和胜义谛）的神镜，他们是佛法的纲领和维系，他们的志向和行为与众不同，是古今罕见的。他们都共同详细研究大乘佛法，赞叹归向净土，认为这是无上的重要法门。 有人问道：‘既然说赞叹归向净土是重要的法门，那么，不知道这些大德们临终时都有灵验吗？’ 回答说：‘都有，而且真实不虚。例如昙鸾（Tanluan）法师，生前一直修习净土法门，也常有世俗的君子来责问法师说：‘十方佛国都是净土，法师为什么只专注于西方净土？这难道不是一种偏见吗？’法师回答说：‘我既然是凡夫，智慧浅薄，还没有证入圣位，念力必须专注。就像用草绳牵引牛一样，必须时刻系在槽枥旁边。怎么能放纵它，让它无所归依呢？’虽然反驳的人很多，但法师心意已决。因此，无论什么道俗之人，只要与法师有一面之缘，如果还没有生起正信，就劝他们生起正信；如果已经生起正信，就都劝他们归向净土。所以，法师临命终时，寺庙旁边的道俗之人都看见幡花照耀庭院，都闻到奇异的香气，听到音乐迎接，于是就往生净土了。其他的大德临命终时也都有征兆和祥瑞，如果要详细讲述他们往生的景象，那是不可思议的。’ 第二、说明这些经典，大多以念佛三昧为宗旨。其中有八个方面：最初两个方面，说明一相三昧；后面六个方面，就所缘和所依之相，说明念佛三昧。 第一、依据《花首经》（Huashou Jing）：‘佛告诉坚意（Jianyi）菩萨：‘三昧有两种：一种是一相三昧；一种是众相三昧。一相三昧是，有菩萨听到某个世界有如来现在说法，菩萨就取这个佛的形象显现在眼前，无论是佛坐在道场，还是转法轮，大众围绕。取这样的形象，收摄诸根，心
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English version To uphold precepts wisely leads to respect and high regard from the Qi dynasty. However, the previous six great virtuous ones were all divine mirrors deeply versed in the Two Truths (conventional truth and ultimate truth). They were the framework and upholders of the Buddha-dharma, their aspirations and conduct were extraordinary, truly rare in ancient and modern times. They all jointly studied the Mahayana teachings in detail, praising the return to the Pure Land, considering it the supreme and essential Dharma gate. Someone asked: 'Since it is said that praising the return to the Pure Land is an essential Dharma gate, I wonder if these virtuous ones all had miraculous signs at the time of their death?' The answer is: 'They all did, and it is truly not false. For example, Dharma Master Tanluan (Tanluan), during his lifetime, constantly practiced the Pure Land Dharma. There were also often worldly gentlemen who came to question the Dharma Master, saying: 'The Buddha-lands of the ten directions are all Pure Lands, why does the Dharma Master only focus on the Western Pure Land? Isn't this a kind of bias?' The Dharma Master replied: 'Since I am a common mortal, with shallow wisdom and have not yet entered the stage of sainthood, my power of mindfulness must be focused. It is like using a rope to lead a cow, it must always be tied to the trough. How can it be let loose, with nowhere to return?' Although there were many who refuted him, the Dharma Master's mind was firm. Therefore, regardless of whether they were monks or laypeople, as long as they met the Dharma Master even once, if they had not yet generated right faith, he would encourage them to generate right faith; if they had already generated right faith, he would encourage them all to return to the Pure Land. Therefore, when the Dharma Master was about to die, the monks and laypeople beside the temple all saw banners and flowers illuminating the courtyard, all smelled strange fragrances, and heard music welcoming him, and so he was reborn in the Pure Land. The other great virtuous ones all had signs and auspicious omens at the time of their death. If one were to describe in detail the scenes of their rebirth, it would be inconceivable.' Secondly, to explain that these sutras mostly take the Samadhi of Buddha-Recollection as their main principle. Among them, there are eight aspects: The first two aspects explain the One-Aspect Samadhi; the latter six aspects, based on the object and the supporting aspect, explain the Samadhi of Buddha-Recollection. First, according to the Huashou Jing (Flower Garland Sutra): 'The Buddha told Bodhisattva Jianyi (Firm Intention): 'There are two kinds of Samadhi: one is the One-Aspect Samadhi; the other is the Many-Aspect Samadhi. The One-Aspect Samadhi is when a Bodhisattva hears that in a certain world there is a Tathagata now preaching the Dharma, the Bodhisattva takes the image of that Buddha and makes it appear before him, whether the Buddha is sitting in the place of enlightenment, or turning the Dharma wheel, surrounded by the assembly. Taking such an image, gathering in the senses, the mind --------------------------------------------------------------------------------
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不驰散，专念一佛，不舍是缘。如是菩萨于如来相及世界相了达无相，常如是观，如是行，不离是缘。是时佛像即现在前，而为说法。菩萨尔时深生恭敬，听受是法，若深、若浅，转加尊重。菩萨住是三昧，闻说诸法皆可坏相，闻已受持，从三昧起，能为四众演说是法。’佛告坚意：‘是名菩萨入一相三昧门。’” 第二、依《文殊般若》明一行三昧者：“时文殊师利白佛言：‘世尊！云何名为一行三昧？’佛言：‘一行三昧者，若善男子、善女人，应在空间处，舍诸乱意，随佛方所端身正向，不取相貌系心一佛，专称名字，念无休息。即是念中能见过、现、未来三世诸佛。何以故？念一佛功德无量、无边，即与无量诸佛功德无二，是名菩萨一行三昧。’” 第三、依《涅槃经》：“佛言：‘若人但能至心常修念佛三昧者，十方诸佛恒见此人，如现在前。’”是故《涅槃经》云：“佛告迦叶菩萨：‘若有善男子、善女人，常能至心专念佛者，若在山林，若在聚落，若昼、若夜，若坐、若卧，诸佛、世尊常见此人，如现目前。恒与此人而住受施。’” 第四、依《观经》及余诸部，所修万行，但能回愿，莫不皆生。然念佛一行将为要路。何者？审量圣教，有始、终两益。若欲生善起行，则普该诸度； 现代汉语译本：不放纵散乱，专心忆念一尊佛，不舍弃这个因缘。这样的菩萨对于如来的相和世界的相，了达其无相的本质，常常这样观想，这样修行，不离开这个因缘。这时，佛的形象就会立刻显现在眼前，并为之说法。菩萨那时深深地生起恭敬心，听受这些佛法，无论是深奥的还是浅显的，都更加尊重。菩萨安住于这种三昧（Samadhi，禅定），听闻所说的诸法都是可以坏灭的相，听闻后接受并保持，从三昧中出来，能够为四众（比丘、比丘尼、优婆塞、优婆夷）演说这些佛法。’佛告诉坚意：‘这叫做菩萨进入一相三昧门。’ 第二、依据《文殊般若》（Manjushri Prajna）阐明一行三昧（Ekavyuha-samadhi）是：‘这时文殊师利（Manjushri）菩萨对佛说：‘世尊！什么叫做一行三昧？’佛说：‘一行三昧是指，如果善男子、善女人，应该在空旷的地方，舍弃各种散乱的念头，随着佛所在的方向端正身体，不执取任何相貌，一心专注于一尊佛，专心称念佛的名字，念诵没有停息。这样在念佛之中就能见到过去、现在、未来三世的一切诸佛。为什么呢？因为忆念一尊佛的功德是无量无边的，就与无量诸佛的功德没有差别，这叫做菩萨的一行三昧。’ 第三、依据《涅槃经》（Nirvana Sutra）：‘佛说：‘如果有人仅仅能够至诚恳切地常常修习念佛三昧，十方诸佛都会常常见到这个人，如同就在眼前一样。’因此《涅槃经》说：‘佛告诉迦叶（Kasyapa）菩萨：‘如果有善男子、善女人，常常能够至诚恳切地专心忆念佛，无论在山林，无论在村落，无论是白天，无论是夜晚，无论是坐着，无论是躺着，诸佛、世尊都会常常见到这个人，如同就在眼前一样。常常与这个人同在，接受供养。’ 第四、依据《观经》（Visualization Sutra）以及其他各部经典，所修习的各种修行，只要能够回向发愿，没有不能往生的。然而念佛这一修行将成为重要的途径。为什么呢？仔细衡量圣教，有开始和最终两种利益。如果想要生起善念开始修行，那么就普遍包含各种波罗蜜（Paramita，到彼岸）。