English
English version: I could not reach a conclusion. Later, under the guidance of a virtuous teacher, I was taught to practice the Samadhi of Buddha Recitation (a state of meditative concentration achieved through focused recitation of the Buddha's name), at which time I was able to dispel all obstacles and attain liberation. Because of such great benefit, I wish never to be apart from the Buddha. Seventh, according to the *Avatamsaka Sutra* (Huayan Jing): 'I would rather endure all suffering for countless eons than be far from the Tathagata (Buddha) and not see the power of freedom (the Buddha's unobstructed divine power).' It also says: 'Practicing the Samadhi of Buddha Recitation will surely see the Buddha, and after the end of life, be reborn before the Buddha. Seeing those who are dying, encourage them to recite the Buddha's name, and show them the venerable image to behold and revere.' Furthermore, Sudhana (Shancai Tongzi) sought a virtuous teacher and went to the Bhikshu (Buddhist monk) Merit Cloud (Gongde Yun) and asked: 'Master! How should one cultivate the Bodhisattva path and return to the vows and practices of Samantabhadra (Puxian)?' At that time, the Bhikshu Merit Cloud told Sudhana: 'In the wisdom sea of the World Honored One (Buddha), I only know one Dharma (teaching), called the Gate of the Samadhi of Buddha Recitation. What is the Gate of the Samadhi of Buddha Recitation? Through this Samadhi Gate, one can see all the Buddhas and their retinues, the adorned and pure Buddha-lands, and enable sentient beings to be free from delusion. The Gate of the Samadhi of Buddha Recitation allows one to see the free realm of all Buddhas in subtle states, and attain wisdom that is not inverted for many eons; the Gate of the Samadhi of Buddha Recitation can generate all Buddha-lands, which cannot be destroyed, universally see all Buddhas, and attain wisdom that is not inverted in the three times.' At that time, the Bhikshu Merit Cloud told Sudhana: 'The Buddha-dharma is as deep as the ocean, vast and boundless. What I know is only this one Gate of the Samadhi of Buddha Recitation. The other wonderful realms are beyond number, and I do not know them.' Eighth, according to the *Sutra of the Dragon King of the Sea* (Hai Longwang Jing): 'At that time, the Dragon King of the Sea said to the Buddha: 'World Honored One! If a disciple seeks to be born in the land of Amitabha Buddha (Amituofo, the Pure Land of the West), what practices should they cultivate to be born in that land?' The Buddha told the Dragon King: 'If you wish to be born in that land, you should practice eight dharmas. What are the eight? First, constantly recite the names of all Buddhas; second, make offerings to the Tathagata (Buddha); third, praise the World Honored One (Buddha); fourth, create images of the Buddha and cultivate various merits; fifth, dedicate the merit and vow to be reborn there; sixth, do not be timid in your heart; seventh, be single-minded and diligent; eighth, seek the right wisdom of the Buddha.' The Buddha told the Dragon King: 'All sentient beings -------------------------------------------------------------------------------- 具斯八法，常不离佛也。’” 问曰：“不具八法，得生佛前，不离佛不？”
Chinese
答曰：“得生不疑。何以得知？如佛说《宝云经》时，亦明十行具足，得生净土，常不离佛。时有除盖障菩萨白佛：‘不具十行，得生已不？’佛言：‘得生。’但能十行之中，一行具足无阙，余之九行悉名清净。勿致疑也。又《大树紧那罗王经》云：‘菩萨行四种法，常不离佛前。何等为四？一者、自修善法，兼劝众生皆作往生，见如来意；二者、自劝、劝他，乐闻正法；三者、自劝、劝他发菩提心；四者、一向专志行念佛三昧。’具此四行，一切生处常在佛前，不离诸佛。又经云：‘佛说菩萨行法有三十二器。何者？布施是大富器，忍辱是端正器，持戒是圣身器，五逆不孝是刀山、剑树、镬汤器，发菩提心是成佛器，常能念佛往生净土是见佛器。’略举六门，余者不述。圣教既尔，行者愿生，何不常念佛也？又依《月灯三昧经》云：‘念佛相好及德行，能使诸根不乱动，心无迷惑与法合，得闻得智如大海。智者住于是三昧，摄念行于经行所，能见千亿诸如来，亦值无量恒沙佛。’” 第三、问答解释，显念佛三昧有种种利益。有其五番。 第一、问曰：“今云常修念佛三昧，仍不行余三昧也？” 答曰 现代汉语译本： ‘具备这八种法，就能常常不离开佛。’ 问：‘不具备这八种法，能够往生到佛前，不离开佛吗？’ 答：‘能够往生，不必怀疑。为什么知道呢？如佛陀宣说《宝云经》（Ratnamegha Sutra）时，也明确指出十行具足，就能往生净土，常常不离开佛。’当时有除盖障菩萨（Sarvanivaranaviskambhin）禀告佛陀：‘不具备十行，能够往生吗？’佛陀说：‘能够往生。’只要十行之中，有一行具足没有缺失，其余的九行都可称为清净。不要产生怀疑。又《大树紧那罗王经》（Mahavriksha Kinnararaja Sutra）说：‘菩萨修行四种法，常常不离开佛前。哪四种呢？一是自己修习善法，并且劝导众生都发愿往生，领会如来的意旨；二是自己劝导、劝他人，乐于听闻正法；三是自己劝导、劝他人发起菩提心（bodhicitta）；四是始终专心致志地修行念佛三昧（Buddhanusmrti-samadhi）。’具备这四种修行，一切往生之处常常在佛前，不离开诸佛。又有经文说：‘佛陀说菩萨修行的法有三十二种器。哪些呢？布施是大富之器，忍辱是端正之器，持戒是圣身之器，五逆不孝是刀山、剑树、镬汤之器，发菩提心是成佛之器，常常能够念佛往生净土是见佛之器。’这里简略地举出六种，其余的就不详细叙述了。圣教既然如此，修行者发愿往生，为什么不常常念佛呢？又依据《月灯三昧经》（Candraprabha-samadhi Sutra）说：‘念佛的相好和德行，能够使诸根不散乱动摇，心中没有迷惑而与法相应，能够获得听闻和智慧如大海一般。智者安住于这种三昧，摄心正念地行走于经行之处，能够见到千亿诸如来，也能遇到无量恒河沙数的佛陀。’ 第三、问答解释，显示念佛三昧有种种利益。共有五类。 第一、问：‘现在说常常修习念佛三昧，难道就不修行其余的三昧了吗？’ 答：
English
English version: 'Possessing these eight dharmas, one will always be inseparable from the Buddha.' Question: 'Without possessing these eight dharmas, can one be born before the Buddha and be inseparable from the Buddha?' Answer: 'One can be born there without doubt. How do we know this? As the Buddha said when he spoke the *Ratnamegha Sutra* (宝云经, Treasure Cloud Sutra), he also clearly stated that possessing the ten practices completely, one can be born in the Pure Land and always be inseparable from the Buddha.' At that time, *Sarvanivaranaviskambhin* (除盖障菩萨, Remover of All Obstacles Bodhisattva) said to the Buddha: 'Without possessing the ten practices completely, can one be born there?' The Buddha said: 'One can be born there.' As long as one of the ten practices is complete and without deficiency, the remaining nine practices are all called pure. Do not have doubts. Furthermore, the *Mahavriksha Kinnararaja Sutra* (大树紧那罗王经, Great Tree Kinnararaja Sutra) says: 'Bodhisattvas who practice four kinds of dharmas are always inseparable from the Buddha. What are the four? First, they cultivate good dharmas themselves and also encourage all sentient beings to aspire to be reborn, understanding the intention of the *Tathagata*; second, they encourage themselves and encourage others to delight in hearing the true Dharma; third, they encourage themselves and encourage others to generate *bodhicitta* (菩提心, the mind of enlightenment); fourth, they are always single-mindedly devoted to practicing *Buddhanusmrti-samadhi* (念佛三昧, Samadhi of Buddha-Recollection).' Possessing these four practices, one will always be in front of the Buddhas in all places of rebirth, inseparable from all the Buddhas. Furthermore, a sutra says: 'The Buddha said that there are thirty-two vessels of practice for Bodhisattvas. What are they? Giving is the vessel of great wealth, patience is the vessel of handsome appearance, upholding precepts is the vessel of a holy body, the five rebellious acts and unfilial conduct are the vessels of knife mountains, sword trees, and boiling cauldrons, generating *bodhicitta* is the vessel of becoming a Buddha, and being able to constantly recite the Buddha's name and be reborn in the Pure Land is the vessel of seeing the Buddha.' Here, six are briefly mentioned, and the rest are not described in detail. Since the holy teachings are like this, why shouldn't practitioners who aspire to be reborn constantly recite the Buddha's name? Furthermore, according to the *Candraprabha-samadhi Sutra* (月灯三昧经, Moon Lamp Samadhi Sutra): 'Reciting the Buddha's excellent marks and virtues can prevent the senses from being disturbed and agitated, the mind will be without confusion and in accordance with the Dharma, and one can obtain hearing and wisdom like the great ocean. The wise abide in this samadhi, collect their minds and walk in the walking place, and can see billions of *Tathagatas*, and also encounter countless Buddhas like the sands of the Ganges.' Third, questions and answers explain and reveal the various benefits of *Buddhanusmrti-samadhi*. There are five categories. First, question: 'Now it is said that one should constantly practice *Buddhanusmrti-samadhi*, does that mean one should not practice the other samadhis?' Answer: --------------------------------------------------------------------------------
Chinese
：“今言常念，亦不言不行余三昧，但行念佛三昧多故，故言常念，非谓全不行余三昧也。” 第二、问曰：“若劝常修念佛三昧，与余三昧能有阶降以不？” 答曰：“念佛三昧胜相不可思议，此云何知？如《摩诃衍》中说云：‘诸余三昧，非不三昧。何以故？或有三昧，但能除贪，不能除瞋痴；或有三昧，但能除瞋，不能除痴贪；或有三昧，但能除痴，不能除贪瞋；或有三昧，但能除现在障，不能除过去、未来一切诸障。若能常修念佛三昧，无问现在、过去、未来，一切诸障悉皆除也。’” 第三、问曰：“念佛三昧既能除障，得福功利大者，未审亦能资益行者，使延年益寿以不？” 答曰：“必得！何者？如《惟无三昧经》云：‘有兄弟二人，兄信因果，弟无信心，而能善解相法。因其镜中自见面上死相已现，不过七日。时有智者，教往问佛。佛时报言：“七日不虚。若能一心念佛、修戒，或得度难。”寻即依教系念，时至六日即有二鬼来，耳闻其念佛之声，竟无能前进，还告阎罗王。阎罗王索符，已注云，由持戒、念佛功德，生第三炎天。’又《譬喻经》中，有一长者，不信罪福，年已五十。忽夜梦见刹鬼索符来欲取之，不过十日。其人眠觉，惶怖非常。至明，求觅相师占梦，师作 现代汉语译本：现在所说的‘常念’，并不是说除了念佛三昧之外，其余的三昧都不修行，只是因为修行念佛三昧的时间多，所以才说‘常念’，并不是说完全不修行其余的三昧。 第二、问：如果劝人经常修习念佛三昧，那么念佛三昧与其他的禅定相比，在功效上是否有高下之分呢？ 答：念佛三昧的殊胜之处，是不可思议的。这是怎么知道的呢？就像《摩诃衍》（Mahayana，大乘）中所说：‘其他的禅定，并非不是禅定。为什么呢？因为有的禅定，只能去除贪欲，不能去除嗔恚和愚痴；有的禅定，只能去除嗔恚，不能去除愚痴和贪欲；有的禅定，只能去除愚痴，不能去除贪欲和嗔恚；有的禅定，只能去除现在的业障，不能去除过去和未来的一切业障。如果能够经常修习念佛三昧，无论是现在、过去、未来的一切业障，都能够全部去除。’ 第三、问：念佛三昧既然能够消除业障，获得的福德和利益很大，那么它是否也能帮助修行人，使他们延年益寿呢？ 答：一定可以！为什么呢？就像《惟无三昧经》（Vimuktisamādhi Sūtra，解脱三昧经）所说：‘有兄弟二人，哥哥相信因果报应，弟弟没有信心，但是很擅长看相。弟弟从镜子里看到自己的脸上已经显现出死相，活不过七天。当时有一位智者，教他去问佛。佛当时告诉他说：“七天的时间不会有错。如果能够一心念佛、持戒，或许可以度过这个难关。”弟弟立刻按照佛的教导，专心念佛。到了第六天，就有两个鬼来索命，但是他们听到念佛的声音，竟然无法靠近，只好回去禀告阎罗王。阎罗王查阅生死簿，发现上面已经注明，这个人因为持戒和念佛的功德，将会往生到第三炎天（Trayastrimsa Heaven，三十三天）。’另外，《譬喻经》（Avadāna Sūtra，譬喻经）中记载，有一位长者，不相信罪福报应，年龄已经五十岁。忽然在夜里梦见鬼来索命，说他活不过十天。这个人醒来后，非常害怕。到了天亮，他四处寻找相士占卜这个梦，相士作
English
English version: 'Now, when we say 'constant mindfulness,' it doesn't mean that we don't practice the other samadhis besides the Mindfulness of Buddha Samadhi. It's just that we practice the Mindfulness of Buddha Samadhi more often, so we say 'constant mindfulness.' It doesn't mean that we completely abandon the other samadhis.' Second, Question: 'If we encourage the constant practice of the Mindfulness of Buddha Samadhi, does it have a higher or lower efficacy compared to other samadhis?' Answer: 'The excellent qualities of the Mindfulness of Buddha Samadhi are inconceivable. How do we know this? As it is said in the *Mahayana* (Great Vehicle): 'Other samadhis are not without their merits. Why? Because some samadhis can only remove greed but cannot remove anger and ignorance; some samadhis can only remove anger but cannot remove ignorance and greed; some samadhis can only remove ignorance but cannot remove greed and anger; some samadhis can only remove present obstacles but cannot remove all obstacles from the past and future. If one can constantly practice the Mindfulness of Buddha Samadhi, all obstacles, whether from the present, past, or future, can be completely removed.' Third, Question: 'Since the Mindfulness of Buddha Samadhi can remove obstacles and bring great blessings and benefits, can it also benefit practitioners by prolonging their lives?' Answer: 'Certainly! Why? As it is said in the *Vimuktisamādhi Sūtra* (Liberation Samadhi Sutra): 'There were two brothers. The elder brother believed in karma, while the younger brother had no faith but was skilled in physiognomy. The younger brother saw his face in the mirror, showing signs of imminent death within seven days. A wise man advised him to ask the Buddha. The Buddha said, 'The seven days are certain. If you can single-mindedly recite the Buddha's name and uphold the precepts, you may overcome this difficulty.' He immediately followed the teaching and focused his mind on reciting the Buddha's name. On the sixth day, two ghosts came to claim his life, but upon hearing the sound of his recitation, they could not approach and returned to report to King Yama. King Yama checked the records and found that it was noted that due to the merit of upholding the precepts and reciting the Buddha's name, he would be reborn in the *Trayastrimsa Heaven* (Heaven of the Thirty-three Gods).' Furthermore, in the *Avadāna Sūtra* (Parable Sutra), there was an elder who did not believe in karmic retribution and was already fifty years old. Suddenly, he dreamed that a ghost came to claim his life, saying that he had no more than ten days to live. The man woke up terrified. At dawn, he sought out a fortune-teller to interpret the dream. The fortune-teller said --------------------------------------------------------------------------------