English
English version: Exhortation to Later Learners. A wise person, in the quiet of night, sitting in the lotus position, should reflect thus: 'This body of mine now is fragile like a bubble, with thoughts ceasing not for a moment. Moreover, it dwells in a fiery house, an insecure place. How can I be at ease, without self-awareness, without alarm or fear, with no sense of dread?' Furthermore, one should reflect: 'In what state am I now? What deeds do I constantly perform with my body, speech, and mind? When impermanence suddenly arrives, into which realm will I be born? Which of my beginningless evil karmas will contend for my rebirth? Morning and evening, I am like a person in hell; how much peace can I obtain, sleeping in bed? Countless Buddhas and Bodhisattvas of the past have appeared in the world to deliver sentient beings. Where have I been that I have not received the Buddha's teachings? It is all because, from beginningless time, I have not revered the Three Jewels (Buddha, Dharma, Sangha), have not associated with virtuous people, and have not heeded the words of good teachers. I am constantly in the three evil realms (hell, hungry ghosts, animals), always unable to encounter the Buddhas. The pure lands of the ten directions are without suffering and affliction; why am I not born there, but constantly in this defiled land, enduring much suffering and affliction? This body of mine is difficult to obtain but easy to lose.' As the Nirvana Sutra says, 'Obtaining a human body is like the dust on a fingernail, while the bodies in the three evil realms are like the soil of the earth.' Since beginningless time, the bodies I have received are countless kalpas (aeons). In each kalpa, the bodies received are countless. In each body, the karma created is like dust; the karma is countless. Each evil karma brings a retribution; the retributions are countless. In each retribution, the suffering endured is manifold; thus, the suffering is countless. All these situations arise because of a lack of wisdom and not heeding the words of good teachers, constantly dwelling in hell. I have suffered in the past, am suffering now, and will suffer in the future, without ceasing. Moreover, since this body was born, in order to seek clothing and food, if one is a layperson, one supports a wife and children; if one is a monastic, one seeks fame and profit, constantly creating various evil karmas. Even these minor karmas will cause one to experience five hundred rebirths, while the heavier ones will last for countless kalpas. If these evil karmas are not met with the arising of Bodhicitta (the mind of enlightenment), shame, and repentance, once one enters the evil paths, there is no time of release. Between morning and evening, one will enter furnaces, forests of knives, and trees of swords, enduring all deep suffering, heavy suffering, and prolonged suffering for hundreds and thousands of kalpas. The suffering of body and mind has been endured in the past, and the suffering to be endured in the future will be the same. --------------------------------------------------------------------------------
Chinese
。亦无分齐。难舍难离。而不觉知。凡夫如此。甚为可愍。智者作此思惟。应可碎心。宁得安然。故纵身心。不自觉察。又更思惟。我今此身薄福钝根。生在释迦后。复在弥勒前。岂不由我过去憍慢懈怠。不敬三宝轻慢善人。不受善知识教悔。恒在三恶八难中。生愚痴无智。于此身上。复更轻慢三宝。欺蔑善人。不受善知识语。于未来世。云何更得值遇三宝。得生善处。又复此身纵欲修道。亦不得安隐。以住于此娑婆世界。人命短促。多恶知识。终故孜孜。或衣食不足。或王臣所迫。或为他所欺。或为他所谤。恒被恼乱。不得安隐。始起善心。寻即退失。又复此身。唯是三十六物不净所成。九孔之中。不净恒流。犹如行厕。不可爱乐。复有生苦老苦病苦死苦爱别离苦怨憎会苦求不得苦五阴盛苦。之所随逐。智者应当观察此身。作怨家想。作粪聚想。于舍宅卧具。作冢墓想。作人皮想。于饮食中。作虫蛆想。作下汁想。于妇儿眷属。作罗刹想。作恶鬼想。若心能如是观察思惟。应于此身极大生厌。愿生生世世。永不受此身。更莫与此身同住。此身是我怨家。常将我向三恶道中。何有智者乐着此身。如遗教经说。此是应舍。罪恶之物。假名为身。没在老病生死大海。何有智者得除灭之而不欢喜(厌门竟)。 次明欣 现代汉语译本：也没有任何界限。难以舍弃，难以分离，却不自觉知。凡夫就是这样，实在可怜。智者如果这样思考，应该感到心碎，怎能安然处之？所以放纵身心，不自觉察。又进一步思考，我现在这个身体，福薄根钝，生在释迦牟尼佛之后，弥勒佛之前。这难道不是因为我过去骄慢懈怠，不敬三宝（佛、法、僧），轻慢善人，不接受善知识的教诲，总是处在三恶道（地狱、饿鬼、畜生）和八难（没有机会听闻佛法的八种障碍）之中，愚痴无智吗？对于这个身体，又更加轻慢三宝，欺骗善人，不听善知识的话，那么在未来世，怎么还能有机会遇到三宝，得生善处呢？而且，即使这个身体想要修道，也不能得到安稳，因为居住在这个娑婆世界（充满痛苦的世界），人命短促，恶知识多，最终还是会辛勤劳作。或者衣食不足，或者被王臣所逼迫，或者被他人所欺骗，或者被他人所诽谤，总是被恼乱，不得安宁。刚生起善心，随即就退失了。而且这个身体，只是由三十六种不净之物组成，九孔之中，不净之物流淌不断，就像一个移动的厕所，不可喜爱。还有生苦、老苦、病苦、死苦、爱别离苦、怨憎会苦、求不得苦、五阴炽盛苦（色、受、想、行、识五蕴炽盛所带来的痛苦）这些痛苦跟随。智者应当观察这个身体，把它当作怨家，当作粪堆，对于住所卧具，当作坟墓，当作人皮，对于饮食，当作虫蛆，当作下流的汁液，对于妻子儿女眷属，当作罗刹（恶鬼），当作恶鬼。如果内心能够这样观察思惟，就应该对这个身体产生极大的厌恶，希望生生世世，永远不再受这个身体，更不要与这个身体同住。这个身体是我的怨家，总是把我带向三恶道中，哪个有智慧的人会贪恋这个身体呢？正如《遗教经》所说，这个身体是应当舍弃的罪恶之物，只是假名为身，沉没在老、病、生死的大海中，哪个有智慧的人能够除灭它而不欢喜呢？（厌门结束） 接下来阐述欣（欣求极乐）
English
English version: There are also no boundaries. Difficult to abandon, difficult to separate, yet one is unaware. Ordinary people are like this, truly pitiable. If a wise person thinks in this way, they should feel heartbroken, how can they be at ease? Therefore, they indulge their body and mind, without self-awareness. Furthermore, they contemplate, 'My current body has meager blessings and dull roots, born after Shakyamuni Buddha and before Maitreya Buddha. Isn't this because of my past arrogance, laziness, disrespect for the Three Jewels (Buddha, Dharma, Sangha), contempt for virtuous people, and not accepting the teachings of good teachers, always being in the three evil realms (hell, hungry ghosts, animals) and the eight difficulties (eight obstacles to hearing the Dharma), foolish and without wisdom? Regarding this body, I further disrespect the Three Jewels, deceive virtuous people, and do not listen to the words of good teachers. In future lives, how can I have the opportunity to encounter the Three Jewels and be born in good realms?' Moreover, even if this body wants to cultivate the Way, it cannot find peace, because it dwells in this Saha world (world of suffering), where human life is short, and there are many evil influences. In the end, one still toils diligently. Either there is not enough food and clothing, or one is oppressed by kings and ministers, or one is deceived by others, or one is slandered by others, constantly being troubled and unable to find peace. As soon as a good thought arises, it immediately fades away. Furthermore, this body is only composed of thirty-six impure substances, and impure fluids constantly flow from the nine orifices, like a mobile toilet, unlovable. There are also the sufferings of birth, old age, sickness, death, the suffering of separation from loved ones, the suffering of meeting with those one hates, the suffering of not obtaining what one seeks, and the suffering of the flourishing of the five aggregates (skandhas) (form, feeling, perception, mental formations, consciousness). A wise person should observe this body, regarding it as an enemy, as a pile of dung, regarding the dwelling and bedding as a tomb, as human skin, regarding food and drink as worms and maggots, as foul discharge, regarding wife, children, and relatives as Rakshasas (demons), as evil ghosts. If the mind can observe and contemplate in this way, one should develop great aversion to this body, hoping that in life after life, one will never receive this body again, and never live with this body. This body is my enemy, always leading me towards the three evil realms. What wise person would be attached to this body? As the *Sutra of the Buddha's Last Teaching* says, this is a sinful thing that should be abandoned, falsely called a body, submerged in the great ocean of old age, sickness, and death. What wise person could eliminate it and not rejoice? (End of the Gate of Aversion) Next, explaining the Joy (seeking the Pure Land) --------------------------------------------------------------------------------
Chinese
门智者。复作此念。我今此身生在第四五百年中。一切圣人隐不现时。虽欲修道。无定慧分。正是忏悔念佛之时。如经中说。阿弥陀佛。举慈悲棹。乘大愿船。运度一切苦恼众生。若人至心念阿弥陀佛。于一一念中。灭八十亿劫生死之罪。命终定得生于净土中。受诸快乐。获得五通。位阶不退。花林宝刹随意遨游。实相圆音任情听受。莲花台内。辉紫磨金色之身。金刚坐上。敞三十二大丈夫相。七宝阶侧。长跪问不二之言。八德池中。洗浴荡无明之垢。衣则绮罗称体。食则百味盈盂。行则足踏青莲。坐即宝花承体。树动琉璃之叶。林摇玛瑙之花。素薰郁𣱦氲之香。实散轻覆之彩。栏雕四宝。地莹七珍。管发千声。楼含万色。白鹄孔雀。常演五根。鹦鹉舍利。恒宣八正。阿弥陀佛则相相分明。观音菩萨则好好具足。如斯等事。不可思议。孰闻此说而不不生欣(欣门竟)。 问曰。既教其欣厌。智者已悟。其钝根之俦。执迷未返。若为劝进其心。亦令得往生净土。 答曰。如下阿弥陀经说。十方诸佛各出广长舌相。遍覆三千大千世界。皆劝一切众生。往生净土。然有众生不受佛劝。难教难悟。难济难脱。知复奈何。此等众生。依无量清净觉经说。始从地狱中来。殃咎未尽。故彼经云。若善男子若女人。闻说净 现代汉语译本：门智者又生起这样的念头：‘我现在此身，生于第五个五百年中，一切圣人隐没不现的时代，即使想要修道，也没有固定的禅定和智慧可依凭，正是忏悔念佛的时候。’如经中所说：‘阿弥陀佛（Amitabha Buddha，意为无量光佛），举起慈悲的船桨，乘坐大愿的船只，运载救度一切苦恼的众生。如果有人至诚恳切地念诵阿弥陀佛，在每一个念头中，都能灭除八十亿劫生死轮回的罪业，命终之后必定能够往生到净土之中，享受各种快乐，获得五神通，位阶不退转，在花林宝刹中随意遨游，实相圆满的声音随意听闻领受，在莲花台中，显现紫磨金色的身躯，在金刚座上，展现三十二大丈夫相。在七宝阶梯旁，长跪请问不二的真理，在八功德池中，洗浴涤荡无明的污垢，衣服则是华丽的丝绸，合身舒适，食物则是各种美味佳肴，盛满器皿，行走时足踏青莲，坐下时宝花承托身体，树木摇动琉璃的叶子，林间摇曳玛瑙的花朵，空气中弥漫着浓郁的香气，天空中飘散着轻盈的彩霞。栏杆雕刻着四种宝物，大地闪耀着七种珍宝，管乐发出千种声音，楼阁包含万种色彩。白鹄孔雀，经常演说五根，鹦鹉舍利，恒常宣扬八正道。阿弥陀佛的相好分明，观音菩萨（Avalokitesvara，意为观世音菩萨）的功德圆满具足。’像这些事情，真是不可思议，谁听了这些话而不心生欢喜呢？（欣门结束） 有人问：‘既然教导了欣求和厌离，智者已经领悟，那些根器迟钝的人，执迷不悟，如果劝导他们，也能让他们往生净土吗？’ 回答说：‘如下《阿弥陀经》所说，十方诸佛各自伸出广长舌相，遍覆三千大千世界，都劝一切众生，往生净土。然而有些众生不接受佛的劝导，难以教化，难以觉悟，难以救济，难以解脱，知道又能怎么样呢？’这些众生，依据《无量清净觉经》所说，是从地狱中来的，罪业还没有消尽，所以那部经中说：‘如果善男子或善女人，听闻说净
English
English version: The wise man then thought, 'I am now born in this fifth five-hundred-year period, an era when all sages are hidden and not appearing. Even if I want to cultivate the Way, I have no fixed meditative concentration and wisdom to rely on. Now is precisely the time for repentance and mindfulness of the Buddha.' As it is said in the scriptures, 'Amitabha Buddha (Amitabha Buddha, meaning immeasurable light Buddha) raises the oar of compassion, rides the boat of great vows, and ferries across all suffering beings. If a person sincerely recites Amitabha Buddha, in each and every thought, they can extinguish the sins of eighty billion kalpas of birth and death. Upon the end of their life, they will surely be reborn in the Pure Land, enjoying all kinds of happiness, attaining the five supernormal powers, and their stage will not regress. They can freely roam in the flower forests and jeweled temples, and listen to and receive the perfect sound of reality at will. Within the lotus platform, they manifest a body of purple-gold color, and on the vajra seat, they display the thirty-two marks of a great man. Beside the seven-jeweled steps, they kneel and ask about the words of non-duality, and in the eight-merit pool, they bathe and cleanse the defilement of ignorance. Their clothes are exquisite silk, fitting comfortably, and their food is all kinds of delicacies, filling the vessels. When walking, their feet step on blue lotuses, and when sitting, jeweled flowers support their body. The trees sway with leaves of lapis lazuli, and the forests sway with flowers of agate. The air is filled with a rich fragrance, and the sky is scattered with light clouds of color. The railings are carved with four treasures, and the ground shines with seven jewels. The pipes emit a thousand sounds, and the pavilions contain ten thousand colors. White swans and peacocks constantly expound the five roots, and parrots and sharis constantly proclaim the Eightfold Path. Amitabha Buddha's marks are distinct and clear, and Avalokitesvara Bodhisattva's (Avalokitesvara, meaning the Bodhisattva who observes the sounds of the world) merits are complete and perfect.' Such things are truly inconceivable. Who could hear these words and not rejoice?' (The gate of joy ends) Someone asks, 'Since you have taught about seeking joy and renouncing aversion, the wise have already understood. But those of dull faculties, who are still deluded and have not returned, how can you encourage them so that they too can be reborn in the Pure Land?' The answer is, 'As the Amitabha Sutra says, the Buddhas of the ten directions each extend their broad and long tongues, covering the three thousand great thousand worlds, and all exhort all beings to be reborn in the Pure Land. However, there are beings who do not accept the Buddha's exhortations, who are difficult to teach, difficult to awaken, difficult to save, and difficult to liberate. What can be done? These beings, according to the Immeasurable Pure Enlightenment Sutra, come from hell, and their karmic debts have not yet been exhausted. Therefore, that sutra says, 'If a good man or good woman hears of the Pure --------------------------------------------------------------------------------