English
English version: Without letting the mind wander, focusing single-mindedly on the remembrance of one Buddha, not abandoning this cause. Such a Bodhisattva, regarding the characteristics of the Tathagata (如来，another name for Buddha) and the characteristics of the world, understands their essence as without characteristics, constantly contemplates in this way, practices in this way, and does not depart from this cause. At this time, the image of the Buddha will immediately appear before them and expound the Dharma (佛法，Buddhist teachings). The Bodhisattva then deeply generates reverence, listens to and receives these teachings, whether profound or shallow, and increases their respect. The Bodhisattva dwells in this Samadhi (三昧，meditative state), hears that all dharmas (法，teachings) spoken of are destructible, receives and upholds them, and, arising from Samadhi, is able to expound these teachings to the four assemblies (比丘, Bhikshu - monks; 比丘尼, Bhikshuni - nuns; 优婆塞, Upasaka - male lay devotees; 优婆夷, Upasika - female lay devotees).’ The Buddha told Firm Intent: ‘This is called the Bodhisattva entering the gate of One-Form Samadhi.’ Second, according to the Manjushri Prajna (文殊般若，Wisdom of Manjushri), One-Practice Samadhi (一行三昧，Ekavyuha-samadhi) is explained as: ‘At that time, Manjushri (文殊师利) Bodhisattva said to the Buddha: ‘World Honored One! What is called One-Practice Samadhi?’ The Buddha said: ‘One-Practice Samadhi refers to, if a good man or good woman should be in an open space, abandoning all scattered thoughts, facing the direction of the Buddha, straightening their body, not grasping any appearances, focusing their mind on one Buddha, single-mindedly reciting the Buddha's name, reciting without ceasing. In this recitation, they can see all the Buddhas of the past, present, and future. Why? Because the merit of remembering one Buddha is immeasurable and boundless, and is no different from the merit of countless Buddhas. This is called the Bodhisattva's One-Practice Samadhi.’ Third, according to the Nirvana Sutra (涅槃经): ‘The Buddha said: ‘If a person can only sincerely and constantly cultivate the Buddha-Recitation Samadhi, all the Buddhas of the ten directions will constantly see this person, as if they are right in front of them.’ Therefore, the Nirvana Sutra says: ‘The Buddha told Kasyapa (迦叶) Bodhisattva: ‘If there are good men or good women who can constantly and sincerely focus on remembering the Buddha, whether in the mountains, whether in villages, whether during the day, whether at night, whether sitting, whether lying down, all the Buddhas, World Honored Ones, will constantly see this person, as if they are right before their eyes. They will constantly abide with this person and receive offerings.’ Fourth, according to the Visualization Sutra (观经) and other scriptures, all the various practices that are cultivated, as long as one can dedicate the merit and make vows, there is none that cannot lead to rebirth [in the Pure Land]. However, the practice of Buddha-Recitation will become an important path. Why? Carefully considering the sacred teachings, there are two benefits, both at the beginning and the end. If one wants to generate good thoughts and begin practice, then it universally encompasses all the Paramitas (波罗蜜，perfections). --------------------------------------------------------------------------------
Chinese
若灭恶消灾，则总治诸障。故下经云：“念佛众生，摄取不舍。”寿尽必生，此名始益。言终益者，依《观音授记经》云：“阿弥陀佛住世长久，兆载永劫亦有灭度。般涅槃时，唯有观音、势至住持安乐，接引十方。其佛灭度，亦与住世时节等同。然彼国众生，一切无有睹见佛者，唯有一向专念阿弥陀佛往生者，常见弥陀，现在不灭。”此即是其终时益也。所修余行回向皆生。世尊灭度有睹不睹，劝后代审量，使沾远益也。 第五、依《般舟经》云：“时有跋陀和菩萨，于此国土，闻有阿弥陀佛，数数系念。因是念故，见阿弥陀佛。既见佛已，即从启问：‘当行何法，得生彼国？’尔时阿弥陀佛语是菩萨言：‘欲来生我国者，常念我名莫有休息，如是得来生我国土。当念佛身三十二相，悉皆具足，光明彻照，端正无比。’” 第六、依《大智度论》有三番解释。第一、佛是无上法王，菩萨为法臣，所尊、所重唯佛世尊，是故应当常念佛也；第二、有诸菩萨自云：“我从旷劫以来，得蒙世尊长养我等法身、智身、大慈悲身，禅定、智慧、无量行愿，由佛得成。为报恩故，常愿近佛；亦如大臣蒙王恩宠，常念其主。”第三、有诸菩萨复作是言：“我于因地遇恶知识，诽谤般若，堕于恶道，经无量劫。虽修余行 现代汉语译本 若能灭除罪恶，消除灾祸，就能总括地治理各种障碍。所以下文的经书说：‘念佛的众生，阿弥陀佛会摄取他们，不舍弃。’寿命终尽必定往生，这叫做最初的利益。说到最终的利益，依据《观音授记经》所说：‘阿弥陀佛住世的时间非常长久，兆载永劫也有灭度的时候。般涅槃时，只有观音（Avalokiteśvara，菩萨名）、势至（Mahāsthāmaprāpta，菩萨名）住持安乐世界，接引十方众生。阿弥陀佛灭度后，也和住世时一样。然而那个世界的众生，一切都没有见到佛的，只有一向专念阿弥陀佛（Amitābha）往生的人，常常能见到阿弥陀佛，现在仍然存在，没有灭度。’这就是他们临终时的利益。所修的其他善行回向都能往生。世尊（Śākyamuni，佛陀的尊称）灭度时，有见到和没见到的，劝勉后代仔细衡量，使他们沾染长远的利益。 第五、依据《般舟经》所说：‘当时有跋陀和菩萨（Bhadra-ghata，菩萨名），在这个国土，听到有阿弥陀佛（Amitābha），常常系念。因为这个念佛的缘故，见到阿弥陀佛。既然见到佛后，就向佛请问：‘应当修行什么法，才能往生到那个国土？’当时阿弥陀佛告诉这位菩萨说：‘想要来生我国土的人，常常念我的名号，不要停止，这样就能来生我国土。应当念佛身的三十二相，全部都具足，光明彻照，端正无比。’ 第六、依据《大智度论》有三种解释。第一、佛是无上法王，菩萨是法臣，所尊敬、所重视的只有佛世尊，所以应当常常念佛；第二、有些菩萨自己说：‘我从旷劫以来，得到世尊长养我们的法身、智身、大慈悲身，禅定、智慧、无量行愿，由佛才能成就。为了报答佛恩，常常愿意亲近佛；也像大臣蒙受国王的恩宠，常常思念他的君主。’第三、有些菩萨又这样说：‘我在因地遇到恶知识，诽谤般若（Prajñā，智慧），堕入恶道，经过无量劫。虽然修行其他善行
English
English version If one extinguishes evil and eliminates calamities, then one can comprehensively manage all obstacles. Therefore, the following scripture says: 'The sentient beings who recite the Buddha's name, Amitābha (Amitābha, Buddha's name) will embrace them and not abandon them.' When their lifespan ends, they will surely be reborn in the Pure Land. This is called the initial benefit. As for the ultimate benefit, according to the *Amitāyurdhyāna Sūtra*, 'Amitābha Buddha will reside in the world for a very long time, even for trillions of kalpas, but there will also be a time of extinction. At the time of Parinirvana, only Avalokiteśvara (Avalokiteśvara, Bodhisattva's name) and Mahāsthāmaprāpta (Mahāsthāmaprāpta, Bodhisattva's name) will uphold the Land of Peace and Bliss, receiving and guiding beings from the ten directions. After that Buddha's extinction, it will be the same as when he was residing in the world. However, none of the sentient beings in that world will see the Buddha, except for those who single-mindedly recite the name of Amitābha Buddha (Amitābha) for rebirth, who will often see Amitābha, who exists now and has not become extinct.' This is the benefit at their final moment. All other practices they cultivate can be dedicated for rebirth. When Śākyamuni (Śākyamuni, an epithet of the Buddha) Buddha entered Nirvana, some saw it and some did not, encouraging later generations to carefully consider it, so that they may receive long-term benefits. Fifth, according to the *Pratyutpanna Samādhi Sūtra*, 'At that time, there was a Bodhisattva named Bhadra-ghata (Bhadra-ghata, Bodhisattva's name), in this land, who heard of Amitābha Buddha (Amitābha) and constantly kept him in mind. Because of this mindfulness of the Buddha, he saw Amitābha Buddha. After seeing the Buddha, he asked him, 'What Dharma should I practice to be reborn in that land?' At that time, Amitābha Buddha told this Bodhisattva, 'Those who wish to be born in my land should constantly recite my name without ceasing, and in this way, they will be born in my land. You should contemplate the thirty-two marks of the Buddha's body, all of which are complete, with radiant light, incomparably dignified.' Sixth, according to the *Mahāprajñāpāramitopadeśa*, there are three explanations. First, the Buddha is the supreme Dharma King, and the Bodhisattvas are Dharma ministers. What they respect and value is only the Buddha, the World Honored One, so they should always be mindful of the Buddha. Second, some Bodhisattvas say, 'Since beginningless time, I have received the World Honored One's nourishment of my Dharma body, wisdom body, great compassion body, samādhi, wisdom, and immeasurable vows and practices, which were accomplished through the Buddha. To repay the Buddha's kindness, I always wish to be close to the Buddha, just as a minister who receives the king's favor always thinks of his lord.' Third, some Bodhisattvas also say, 'In my causal stage, I encountered evil teachers who slandered Prajñā (Prajñā, wisdom), and I fell into evil realms, passing through immeasurable kalpas. Although I cultivated other practices --------------------------------------------------------------------------------
Chinese
，未能得出。后于一时依善知识边，教我行念佛三昧，其时即能并遣诸障，方得解脱。有斯大益故，愿不离佛。” 第七、依《华严经》云：“宁于无量劫具受一切苦，终不远如来、不睹自在力。”又云：“念佛三昧必见佛，命终之后生佛前，见彼临终劝念佛，又示尊像令瞻敬。”又善财童子求善知识，诣功德云比丘所白言：“大师！云何修菩萨道，归普贤行也？”是时比丘告善财曰：“我于世尊智慧海中唯知一法，谓念佛三昧门。何者？于此三昧门中，悉能睹见一切诸佛及其眷属、严净佛刹，能令众生远离颠倒。念佛三昧门者，于微细境界中，见一切佛自在境界，得诸劫不颠倒；念佛三昧门者，能起一切佛刹，无能坏者，普见诸佛，得三世不颠倒。”时功德云比丘告善财言：“佛法深海，广大无边，我所知者，唯得此一念佛三昧门，余妙境界，出过数量，我所未知也。” 第八、依《海龙王经》：“时海龙王白佛言：‘世尊！弟子求生阿弥陀佛国，当修何行，得生彼土？’佛告龙王：‘若欲生彼国者，当行八法。何等为八？一者、常念诸佛；二者、供养如来；三者、咨嗟世尊；四者、作佛形像，修诸功德；五者、回愿往生；六者、心不怯弱；七者、一心精进；八者、求佛正慧。’佛告龙王：‘一切众生 现代汉语译本：未能得出（结论）。后来在一位善知识的指导下，教我修习念佛三昧（通过专注念佛而达到的一种禅定状态），那时就能消除各种障碍，从而获得解脱。因为有这样大的利益，所以我愿意永远不离开佛。 第七、依据《华严经》所说：‘宁愿在无量劫中承受一切痛苦，也终究不远离如来（佛），不见到自在力（佛的无碍神力）。’又说：‘修习念佛三昧必定能见到佛，命终之后往生到佛前，见到临终之人劝他们念佛，并且展示佛的尊像让他们瞻仰敬拜。’又有善财童子寻求善知识，到功德云比丘那里请教说：‘大师！如何修习菩萨道，归向普贤菩萨的行愿呢？’当时功德云比丘告诉善财说：‘我在世尊的智慧海中只知道一种法门，叫做念佛三昧门。什么是念佛三昧门呢？通过这个三昧门，能够见到一切诸佛以及他们的眷属，庄严清净的佛刹，能够使众生远离颠倒。念佛三昧门，能在微细的境界中，见到一切佛的自在境界，得到诸劫不颠倒的智慧；念佛三昧门，能生起一切佛刹，没有能破坏的，普遍见到诸佛，得到三世不颠倒的智慧。’当时功德云比丘告诉善财说：‘佛法深如大海，广大无边，我所知道的，只有这一个念佛三昧门，其余的微妙境界，超出数量，是我所不知道的。’ 第八、依据《海龙王经》：‘当时海龙王对佛说：‘世尊！弟子求生阿弥陀佛国（西方极乐世界），应当修习什么行为，才能往生到那个国土呢？’佛告诉海龙王：‘如果想要往生到那个国土，应当修习八种法。哪八种呢？第一、常常念诵诸佛；第二、供养如来（佛）；第三、赞叹世尊（佛）；第四、制作佛的形像，修习各种功德；第五、回向发愿往生；第六、内心不怯懦；第七、一心精进；第八、寻求佛的正慧。’佛告诉海龙王：‘一切众生