Chinese
卦兆云：‘有刹鬼必欲相害，不过十日。’其人惶怖倍常，诣佛求请。佛时报云：‘若欲攘此，从今已去，专意念佛，持戒，烧香，然灯、悬缯幡盖，信向三宝，可免此死。’即依此法专心信向。刹鬼到门，见修功德，遂不能害，鬼即走去。其人缘斯功德，寿满百年，死得生天。复有一长者，名曰执持，退戒还佛，现被恶鬼打之。” 第四、问曰：“此念佛三昧但能对治诸障，唯招世报，亦能远感出世无上菩提以不？” 答曰：“得！何者？如《华严经．十地品》云：‘始从初地，乃至十地，于一一地中，皆说入地加行道。地满功德利已，不住道讫，即皆结云：“是诸菩萨虽修余行，皆不离念佛、念法、念僧，上妙乐具供养三宝。”’以斯文证得知，诸菩萨等乃至上地，常学念佛、念法、念僧，方能成就无量行愿，满功德海。何况二乘、凡夫求生净土，不学念佛也？何以故？此念佛三昧即具一切四摄、六度，通行、通伴故。” 第五、问曰：“初地已上菩萨与佛同证真如之理，名生佛家，自能作佛济运众生，何须更学念佛三昧，愿见佛也？” 答曰：“论其真如，广大无边，与虚空等，其量难知。譬如一大闇室，若然一灯、二灯，其明虽遍，犹为闇也；渐至多灯，虽名大明，岂及日光？菩萨 卦兆云：‘有刹鬼（一种恶鬼）必欲相害，不过十日。’其人惶怖倍常，诣佛求请。佛时报云：‘若欲攘此，从今已去，专意念佛，持戒，烧香，然灯、悬缯幡盖，信向三宝（佛、法、僧），可免此死。’即依此法专心信向。刹鬼（一种恶鬼）到门，见修功德，遂不能害，鬼即走去。其人缘斯功德，寿满百年，死得生天。复有一长者，名曰执持，退戒还佛，现被恶鬼打之。” 第四、问曰：‘此念佛三昧（通过念佛而达到的禅定状态）但能对治诸障，唯招世报，亦能远感出世无上菩提（觉悟）以不？’ 答曰：‘得！何者？如《华严经．十地品》云：‘始从初地，乃至十地，于一一地中，皆说入地加行道。地满功德利已，不住道讫，即皆结云：“是诸菩萨虽修余行，皆不离念佛、念法、念僧（佛、法、僧），上妙乐具供养三宝（佛、法、僧）。”’以斯文证得知，诸菩萨等乃至上地，常学念佛、念法、念僧（佛、法、僧），方能成就无量行愿，满功德海。何况二乘、凡夫求生净土，不学念佛也？何以故？此念佛三昧（通过念佛而达到的禅定状态）即具一切四摄、六度，通行、通伴故。’ 第五、问曰：‘初地已上菩萨与佛同证真如之理，名生佛家，自能作佛济运众生，何须更学念佛三昧（通过念佛而达到的禅定状态），愿见佛也？’ 答曰：‘论其真如，广大无边，与虚空等，其量难知。譬如一大闇室，若然一灯、二灯，其明虽遍，犹为闇也；渐至多灯，虽名大明，岂及日光？菩萨
English
The divination said: 'A Rakshasa ghost (a type of evil spirit) certainly intends to harm you, in no more than ten days.' The person was exceedingly terrified and went to the Buddha for help. The Buddha then said, 'If you wish to avert this, from now on, wholeheartedly recite the name of the Buddha, uphold the precepts, burn incense, light lamps, hang silken banners and canopies, and have faith in the Three Jewels (Buddha, Dharma, Sangha). You can avoid this death.' He immediately followed this method and wholeheartedly believed. The Rakshasa ghost (a type of evil spirit) arrived at the door and, seeing the cultivation of merit, was unable to harm him, and the ghost immediately fled. Due to this merit, the person lived to be a hundred years old and was reborn in heaven after death. Furthermore, there was an elder named Zhichi, who renounced his precepts and turned away from the Buddha, and he is now being beaten by evil ghosts.' Fourth, someone asked: 'This Samadhi of Buddha Recitation (a state of meditative concentration achieved through reciting the name of the Buddha) can only counteract various obstacles and only brings worldly rewards. Can it also remotely inspire unsurpassed Bodhi (enlightenment) beyond the world?' The answer is: 'Yes! Why? As the 'Ten Grounds' chapter of the Avatamsaka Sutra says: 'Beginning from the first ground and up to the tenth ground, in each and every ground, the practice of entering the ground is explained. After the merit and benefit of the ground are fulfilled, without dwelling on the path, it is concluded by saying: "These Bodhisattvas, although cultivating other practices, never depart from reciting the Buddha, reciting the Dharma, and reciting the Sangha (Buddha, Dharma, Sangha), and offering the most wonderful and joyful things to the Three Jewels (Buddha, Dharma, Sangha)."' From this textual evidence, it can be known that all Bodhisattvas, even up to the higher grounds, constantly learn to recite the Buddha, recite the Dharma, and recite the Sangha (Buddha, Dharma, Sangha) in order to accomplish immeasurable vows and fill the ocean of merit. How much more so should those of the Two Vehicles and ordinary people seeking rebirth in the Pure Land learn to recite the Buddha? Why? This Samadhi of Buddha Recitation (a state of meditative concentration achieved through reciting the name of the Buddha) possesses all the Four Embracing Dharmas and the Six Perfections, being both a common and a companion practice.' Fifth, someone asked: 'Bodhisattvas above the first ground have already realized the principle of Suchness (true nature) in the same way as the Buddha, are called born into the Buddha's family, and can themselves act as Buddhas to save sentient beings. Why is it necessary to further learn the Samadhi of Buddha Recitation (a state of meditative concentration achieved through reciting the name of the Buddha) and wish to see the Buddha?' The answer is: 'Speaking of Suchness (true nature), it is vast and boundless, like empty space, and its measure is difficult to know. It is like a large dark room; if one or two lamps are lit, although their light pervades, it is still dark. Gradually, with more lamps, although it is called great light, how can it compare to sunlight? Bodhisattvas --------------------------------------------------------------------------------
Chinese
所证智，虽地地相望自有阶降，岂得比佛如日明也？” 第五大门中有四番料简：第一、泛明修道延、促，欲令速获不退；第二、此彼禅观比挍劝往；第三、此彼净、秽二境，亦名漏、无漏比挍；第四、引圣教证成，劝后代生信求往。 第一、泛明修道延、促者。就中有二：一、明修道延、促；二、问答解释。一、明延、促者。但一切众生，莫不厌苦求乐，畏缚求解，皆欲早证无上菩提者，先须发菩提心为首。此心难识、难起，纵令发得此心，依经终须修十种行：谓信、进、念、戒、定、慧、舍、护法、发愿、回向，进诣菩提。然修道之身，相续不绝，迳一万劫始证不退位，当今凡夫现名信想轻毛，亦曰假名，亦名不定聚，亦名外凡夫，未出火宅。何以得知？据《菩萨璎珞经》，具辨入道行位法尔，故名难行道。又但以一劫之中受身生、死，尚不可数知，况一万劫中徒受痛烧？若能明信佛经，愿生净土，随寿长、短，一形即至，位阶不退，与此修道一万劫齐功。诸佛子等！何不思量？不舍难求易也？如《俱舍论》中，亦明难行、易行二种之道。难行者，如论说云：“于三大阿僧祇劫，一一劫中皆具福智资粮，六波罗蜜一切诸行，一一行业皆有百万难行之道，始充一位，是难行道也。”易行道者，即彼论云 现代汉语译本： ‘所证的智慧，即使各个菩萨地之间相比有阶梯高下，又怎么能和佛陀的智慧相比，如同太阳的光明呢？’ 第五大门中包含四个方面的比较和选择：第一，总的说明修道的长短，希望人们迅速获得不退转的境界；第二，比较此（指其他修行方式）与彼（指念佛求生净土）的禅观，劝导人们往生净土；第三，比较此（指娑婆世界）与彼（指极乐世界）的清净与污秽两种境界，也称为有漏与无漏的比较；第四，引用圣教的证明，劝导后代人生起信心，求生净土。 第一，总的说明修道的长短。其中包含两个方面：一、说明修道的长短；二、问答解释。一、说明长短：一切众生，没有不厌恶痛苦而追求快乐，畏惧束缚而求解脱的，都希望早日证得无上菩提，首先必须发起菩提心作为开始。这个心难以认识、难以生起，即使发起了这个心，依据经典最终必须修十种行：即信、进、念、戒、定、慧、舍、护法、发愿、回向，才能前进到菩提。然而修道的身体，相续不断绝，经过一万劫才能证得不退转的地位，现在的凡夫被称为信想轻毛，也叫假名，也叫不定聚，也叫外凡夫，还没有脱离火宅。凭什么知道呢？根据《菩萨璎珞经》，详细说明了入道修行位次的法则，所以称为难行道。而且仅仅在一劫之中所受的生生死死，尚且不可计数，何况一万劫中白白遭受痛苦的焚烧？如果能够明确相信佛经，愿生净土，无论寿命长短，一生就能到达，位阶达到不退转，与此修道一万劫的功德相等。各位佛子！为什么不好好思量？不舍弃难的而选择容易的呢？如《俱舍论》中，也说明了难行道和易行道两种道路。难行道，如论中所说：‘在三大阿僧祇劫（Asamkhya kalpa，极长的时间单位）中，每一劫中都具备福德和智慧的资粮，六波罗蜜（Six Paramitas，布施、持戒、忍辱、精进、禅定、智慧）的一切修行，每一种行业都有百万种难行的道路，才能充满一个位次，这就是难行道。’易行道，就是那部论中所说
English
English version: 'The wisdom attained, even if there are gradations between the Bodhisattva grounds, how can it be compared to the Buddha's wisdom, like the brightness of the sun?' The fifth major section contains four aspects of comparison and selection: First, a general explanation of the length of cultivation, hoping that people will quickly attain the state of non-retrogression; Second, comparing the meditation practices of 'this' (referring to other practices) and 'that' (referring to reciting Buddha's name to be reborn in the Pure Land), encouraging people to be reborn in the Pure Land; Third, comparing the pure and impure realms of 'this' (referring to the Saha world) and 'that' (referring to the Pure Land), also known as the comparison of defiled and undefiled; Fourth, citing the proof of the holy teachings, encouraging future generations to generate faith and seek rebirth in the Pure Land. First, a general explanation of the length of cultivation. This includes two aspects: One, explaining the length of cultivation; Two, question and answer explanation. One, explaining the length: All sentient beings, without exception, dislike suffering and seek happiness, fear bondage and seek liberation, all hoping to quickly attain unsurpassed Bodhi, must first generate the Bodhicitta (the mind of enlightenment) as the beginning. This mind is difficult to recognize and difficult to arise. Even if this mind arises, according to the scriptures, one must ultimately cultivate ten practices: namely, faith, diligence, mindfulness, precepts, concentration, wisdom, renunciation, protecting the Dharma, making vows, and dedicating merit, in order to advance to Bodhi. However, the body of cultivation continues uninterrupted, and it takes one hundred thousand kalpas (aeons) to attain the position of non-retrogression. Ordinary people today are called 'light feathers of faith and thought,' also called 'provisional names,' also called 'undetermined groups,' also called 'outer ordinary people,' not yet out of the burning house. How do we know this? According to the *Bodhisattva Garland Sutra*, it explains in detail the rules for entering the path and the stages of practice, hence it is called the difficult path. Moreover, the births and deaths experienced in just one kalpa are countless, let alone the pain of burning suffered in vain for one hundred thousand kalpas? If one can clearly believe in the Buddhist scriptures and vow to be reborn in the Pure Land, regardless of the length of life, one can arrive in one lifetime, and the position reaches non-retrogression, with the same merit as cultivating for one hundred thousand kalpas. All you children of the Buddha! Why not consider this carefully? Why not abandon the difficult and choose the easy? As the *Abhidharma-kosa-bhasya* also explains the two paths of difficult practice and easy practice. The difficult path, as the treatise says: 'In three great Asamkhya kalpas (Asamkhya kalpa, extremely long unit of time), in each kalpa, one must have the resources of merit and wisdom, all the practices of the Six Paramitas (Six Paramitas, generosity, morality, patience, diligence, concentration, wisdom), and each practice has millions of difficult paths, in order to fill one position, this is the difficult path.' The easy path is what that treatise says --------------------------------------------------------------------------------
Chinese
：“若由别有方便，有解脱者，名易行道也。”今既劝归极乐，一切行业悉回向彼，但能专至，寿尽必生。得生彼国，即究竟清凉，岂可不名易行之道？须知此意也。 二、问曰：“既言愿往生净土，随此寿尽，即得往生者。有圣教证不？” 答曰：“有七番，皆引经论证成。一、依《大经》云：‘佛告阿难：“其有众生，欲于今世见无量寿佛者，应发无上菩提之心，修行功德愿生彼国，即得往生。”’故《大经赞》云：‘若闻阿弥陀德号，欢喜赞仰心归依，下至一念得大利，则为具足功德宝。设满大千世界火，亦应直过闻佛名，闻阿弥陀不复退，是故至心稽首礼。’二、依《观经》，九品之内皆言：‘临终正念，即得往生。’三、依《起信论》云：‘教诸众生劝观真如平等、一实。亦有始发意菩萨，其心软弱，自谓不能常值诸佛，亲承供养，意欲退者。当知如来有胜方便，摄护信心，谓以专意念佛因缘，随愿往生。以常见佛故，永离恶道。’四、依《鼓音陀罗尼经》云：‘尔时世尊告诸比丘：“我当为汝演说，西方安乐世界，今现有佛，号阿弥陀。若有四众，能正受持彼佛名号，坚固其心忆念不忘，十日、十夜除舍散乱，精勤修习念佛三昧，若能令念念不绝，十日之中必得见彼阿弥陀佛，皆得往生。” 现代汉语译本：如果通过其他方便法门，有人能够获得解脱，这就可以称为‘易行道’。现在既然劝导大家归向极乐世界，一切修行都回向到那里，只要能够专心诚意，寿命终结时必定往生。能够往生到极乐世界，就究竟清凉自在，怎么能不称为易行道呢？要知道这个道理。 二、问：既然说愿望往生净土，随着寿命终结，就能往生，有圣教可以证明吗？ 答：有七个方面，都引用经论来证明。一、依据《大经》（《无量寿经》的简称，描述阿弥陀佛及其极乐世界的经典）说：‘佛告诉阿难（释迦牟尼佛的十大弟子之一）：如果有众生，想要在今生见到无量寿佛（阿弥陀佛），应当发起无上菩提之心（追求觉悟的愿望），修行功德，愿望往生到极乐世界，就能往生。’所以《大经赞》（对《无量寿经》的赞颂）说：‘如果听到阿弥陀佛（西方极乐世界的佛）的德号，欢喜赞叹，内心归依，哪怕只念一声也能得到大利益，这就是具足了功德之宝。即使整个大千世界都充满火焰，也应该直接穿过火焰去听闻佛的名号，听到阿弥陀佛的名号就不会退转，所以至心稽首礼拜。’二、依据《观经》（《观无量寿经》的简称，教导如何观想阿弥陀佛及其极乐世界的经典），九品往生都说：‘临终时保持正念，就能往生。’三、依据《起信论》（《大乘起信论》的简称，阐述大乘佛教基本教义的论著）说：‘教导众生劝修观想真如平等、一实之理。也有刚发菩提心的菩萨，他们的心很软弱，认为自己不能经常遇到诸佛，亲自承事供养，想要退转。应当知道如来有殊胜的方便法门，摄护他们的信心，就是以专心念佛的因缘，随愿往生。因为能常见到佛，所以永远脱离恶道。’四、依据《鼓音陀罗尼经》（宣说鼓音陀罗尼的经典）说：‘当时世尊告诉各位比丘（佛教出家男众）：我应当为你们演说西方安乐世界（极乐世界），现在有佛，名号是阿弥陀（阿弥陀佛）。如果有四众弟子（比丘、比丘尼、优婆塞、优婆夷），能够正确地受持彼佛的名号，坚定他们的心忆念不忘，十日十夜除去散乱，精勤修习念佛三昧（通过念佛达到禅定），如果能够做到念念不绝，十日之中必定能够见到阿弥陀佛，都能往生。’