Chinese
土法门。心生悲喜。身毛为竖。如拔出者。当知。此人过去已作佛道来。若复有人。闻说净土法门。都不生信乐。当知。此人始从三恶中来。殃咎未尽。为此无信向耳。我说此人未可得解脱也。故无量寿经云。憍慢弊懈怠。难以信此法也。又无量清净觉经。及无量寿经。二处皆云。无极之胜道。易往而无人也。西方是无极胜道。若人能于七日。专心念佛。所作善根。并皆回向。即得往生。永离三涂。入不退位。此是易往也。然有众生。不肯信受。昏诸五欲。乐入恶道。如厕中虫。此是无人也。又阿弥陀佛。与观世音大势至。乘大愿船。浮生死海。就此娑婆世界。呼唤众生。令上大愿船。送着西方。若众生有上大愿船者。并皆得去。此是易往也。释迦如来。及十方诸佛。普贤文殊天亲龙树或出广长舌相。或放白毫光明。或说五念玄门。或教十二赞礼。殷勤敦励。令生净土。而众生不生信乐。而不肯去。此是无人也。又众生无始已来。造诸恶业。过于恒沙。一一恶业。感于苦报。亦过恒沙。若人能七日。或十日。专心念佛。于一一念中。灭却八十亿劫生死重罪。横截苦流。直生净土。此是易往。然众生追逐财色。贪著名利。不早发心。无常忽至。堕落三途。百千万劫。无有出期。此是无人也。又众生信佛语诸菩萨语善知识 现代汉语译本： 土法门（简易修行之法）。心中生起悲伤和喜悦，身上汗毛竖立，如同被拔出来一样。应当知道，这个人过去已经修习佛道而来。如果有人，听闻宣说净土法门（通过念诵阿弥陀佛名号往生西方极乐世界的法门），一点都不生起信心和喜悦，应当知道，这个人最初是从地狱、饿鬼、畜生三恶道中来的，罪业还没有消尽，因此没有信心和向往。我说这个人还不能得到解脱。所以《无量寿经》说：‘骄慢、邪僻、懈怠的人，难以相信这个法门。’ 又《无量清净觉经》和《无量寿经》两处都说：‘无上的殊胜之道，容易前往却没有愿意去的人。’西方极乐世界是无上的殊胜之道，如果有人能够在七日之内，专心念佛，所做的善根，全部回向往生西方，就能往生净土，永远脱离地狱、饿鬼、畜生三恶道，进入不退转的地位。这是容易前往。然而有些众生，不肯相信接受，沉迷于财、色、名、食、睡五欲，喜欢进入恶道，如同厕所中的虫子一样。这是没有人愿意去。 又阿弥陀佛（西方极乐世界的教主），与观世音（Avalokiteśvara）菩萨、大势至（Mahāsthāmaprāpta）菩萨，乘坐大愿船，漂浮在生死苦海中，来到这个娑婆世界（我们所居住的充满烦恼的世界），呼唤众生，让他们登上大愿船，送往西方极乐世界。如果众生有登上大愿船的，都能去往西方。这是容易前往。释迦如来（Śākyamuni Buddha），以及十方诸佛，普贤（Samantabhadra）菩萨、文殊（Mañjuśrī）菩萨、天亲（Vasubandhu）菩萨、龙树（Nāgārjuna）菩萨，或者伸出广长舌相，或者放出白毫光明，或者宣说五念玄门，或者教导十二赞礼，殷勤劝勉，让众生往生净土，而众生不生起信心和喜悦，不肯去往西方。这是没有人愿意去。 又众生从无始以来，造作各种恶业，多于恒河沙数，每一个恶业，所感受的苦报，也多于恒河沙数。如果有人能够七日，或者十日，专心念佛，在每一个念头中，灭除八十亿劫生死轮回的深重罪业，横截生死苦流，直接往生净土。这是容易前往。然而众生追逐钱财美色，贪图名誉利益，不早点发起往生净土的心，无常突然到来，堕落到地狱、饿鬼、畜生三恶道，百千万劫，没有脱离的机会。这是没有人愿意去。又众生相信佛的教诲、诸位菩萨的教诲、善知识
English
English version: 'The Simple Dharma Method'. When the mind generates sorrow and joy, the body's hairs stand on end, as if being pulled out. Know that this person has cultivated the path of Buddhahood in the past. If someone, upon hearing the Pure Land Dharma method (the method of being reborn in the Western Pure Land of Ultimate Bliss through reciting the name of Amitābha Buddha), does not generate faith and joy at all, know that this person initially came from the three evil realms of hell, hungry ghosts, and animals. Their karmic retribution has not yet been exhausted, therefore they lack faith and aspiration. I say that this person cannot yet attain liberation. Therefore, the 'Infinite Life Sutra' says: 'The arrogant, the wicked, and the lazy find it difficult to believe in this Dharma.' Furthermore, both the 'Infinite Pure Enlightenment Sutra' and the 'Infinite Life Sutra' say: 'The supreme and excellent path is easy to go to, yet no one goes.' The Western Pure Land is the supreme and excellent path. If a person can, within seven days, single-mindedly recite the Buddha's name, and dedicate all the good roots they have created towards rebirth in the West, they will be reborn in the Pure Land, forever escape the three evil realms of hell, hungry ghosts, and animals, and enter the stage of non-retrogression. This is easy to go to. However, some sentient beings are unwilling to believe and accept, indulging in the five desires of wealth, sex, fame, food, and sleep, and delight in entering evil paths, like worms in a toilet. This is no one willing to go. Moreover, Amitābha Buddha (the leader of the Western Pure Land of Ultimate Bliss), together with Avalokiteśvara Bodhisattva (Guānshìyīn) and Mahāsthāmaprāpta Bodhisattva (Dàshìzhì), rides the great Vow Boat, floats on the sea of birth and death, comes to this Saha world (the world we live in, full of suffering), and calls out to sentient beings, urging them to board the great Vow Boat and be sent to the Western Pure Land. If sentient beings board the great Vow Boat, they can all go to the West. This is easy to go to. Śākyamuni Buddha, as well as the Buddhas of the ten directions, Samantabhadra Bodhisattva (Pǔxián), Mañjuśrī Bodhisattva (Wénshū), Vasubandhu Bodhisattva (Tiānqīn), and Nāgārjuna Bodhisattva (Lóngshù), either extend their broad and long tongues, or emit white light from their foreheads, or expound the profound gate of the five kinds of mindfulness, or teach the twelve praises and prostrations, earnestly exhorting sentient beings to be reborn in the Pure Land, but sentient beings do not generate faith and joy, and are unwilling to go to the West. This is no one willing to go. Furthermore, sentient beings, from beginningless time, have created various evil karmas, more numerous than the sands of the Ganges River. The suffering they experience from each evil karma is also more numerous than the sands of the Ganges River. If a person can, for seven days or ten days, single-mindedly recite the Buddha's name, in each thought, they can eradicate the heavy sins of eighty billion kalpas of birth and death, cut across the stream of suffering, and be directly reborn in the Pure Land. This is easy to go to. However, sentient beings chase after wealth and beauty, greedily pursue fame and profit, and do not develop the aspiration for rebirth in the Pure Land early. Impermanence suddenly arrives, and they fall into the three evil realms of hell, hungry ghosts, and animals, for hundreds of millions of kalpas, without any chance of escape. This is no one willing to go. Furthermore, sentient beings believe in the teachings of the Buddha, the teachings of the Bodhisattvas, and the virtuous teachers --------------------------------------------------------------------------------
Chinese
语。不随恶知识语。乃至信十恶五逆众生。临命终时。十念成就即得往生。此是易往。若有众生。不信佛语诸菩萨语善知识语。随须不学问僧无智俗人。诈解大乘。猥引经论。殆乱佛法。诳惑众生。痴念佛行。退失善根。堕落三涂。不得往生。此是无人也。若人闻说专念阿弥陀佛。得生净土。即须忏悔恶业。修习善根。持戒清净。专念佛名。一心不乱。至百万遍者。临命终时。正念现前。佛即来迎。此是即易往。若有众生。闻说阿弥陀佛。仍故造罪。虽念佛名。心缘五欲。此是杂结使念。临命终时。心即颠倒。佛不来迎。此是无人也。 问曰。经虽说七日念佛即得往生。未知念几许佛名。得往生也。 答曰。如绰禅师。捡得经文。但能念佛一心不乱。得百万遍已去者。定得往生。又绰禅师。依小阿弥陀经七日念佛。捡得百万遍也。是故大集经。药师经。小阿弥陀经。皆劝七日念佛者。此意明矣。 问曰。众生罪业甚久积山。云何十念。得灭尔所许恶业。纵令至百万遍。终是太少。若不灭尽。云何恶业不灭。而得生净土。 答曰。此有三义。一者不须灭尔许恶业。但临命终时。净土受生者。若临命终时。正念现前者。此心能引无始已来及一生已来所作善业。共相资助。即得往生也。二者诸佛名 现代汉语译本：不听从恶知识的言语，甚至相信犯下十恶五逆的众生，临命终时，如果能成就十念，就能往生。这是容易往生的情况。如果有的众生，不相信佛的言语、诸菩萨的言语、善知识的言语，而是跟随那些不学无术、不问僧人的无知俗人，这些人假装理解大乘佛法，胡乱引用经论，扰乱佛法，欺骗迷惑众生，以愚痴的心念佛修行，反而退失善根，堕落到地狱、饿鬼、畜生三恶道中，不能往生，这是无人救助的情况。如果有人听闻说专心念诵阿弥陀佛（Amitabha Buddha），就能往生净土，就应当忏悔自己的恶业，修习各种善根，持守戒律清净，专心念诵佛的名号，一心不乱，达到百万遍，那么临命终时，正念就会现前，佛就会亲自来迎接，这是容易往生的情况。如果有的众生，听闻说阿弥陀佛（Amitabha Buddha）的名号，仍然继续造作罪业，虽然念诵佛的名号，心中却想着五欲，这是夹杂着烦恼的念头，临命终时，心就会颠倒错乱，佛不会来迎接，这是无人救助的情况。 问：经中虽然说七日念佛就能往生，但不知道念多少佛名才能往生？ 答：如绰禅师（Chan Master Zhuo）查阅经文后发现，只要能念佛一心不乱，达到百万遍以上，就一定能往生。绰禅师（Chan Master Zhuo）依据《小阿弥陀经》中七日念佛的说法，认为要念到百万遍。所以，《大集经》、《药师经》、《小阿弥陀经》都劝人七日念佛，这个意思很明显。 问：众生的罪业积累深重如山，为什么仅仅十念就能灭除如此多的恶业？即使念到百万遍，终究还是太少。如果不能灭尽恶业，为什么恶业没有灭尽，却能往生净土？ 答：这里有三种解释。第一，不需要灭除那么多的恶业。只要临命终时，能够以清净心在净土受生，如果临命终时，正念能够现前，这个心就能引导从无始以来以及一生以来所作的善业，共同互相资助，就能往生。第二，诸佛的名
English
English version: Not following the words of evil teachers, and even believing beings who commit the ten evils and five rebellious acts, if they can achieve ten recitations at the time of death, they can be reborn in the Pure Land. This is easy to achieve. If there are beings who do not believe the words of the Buddha, the words of the Bodhisattvas, or the words of good teachers, but instead follow ignorant laypeople who are unlearned and do not ask monks, these people falsely claim to understand the Mahayana teachings, recklessly quote scriptures and treatises, disrupt the Buddha's teachings, deceive and confuse sentient beings, and cultivate with foolish thoughts, thus losing their roots of goodness and falling into the three evil realms of hell, hungry ghosts, and animals, unable to be reborn in the Pure Land. This is a situation where no one can help. If someone hears that by single-mindedly reciting Amitabha Buddha's (Amitabha Buddha) name, they can be reborn in the Pure Land, they should repent of their evil deeds, cultivate various roots of goodness, uphold the precepts purely, and single-mindedly recite the Buddha's name, reaching a million times without distraction. Then, at the time of death, right mindfulness will appear, and the Buddha will personally come to welcome them. This is easy to achieve. If there are beings who, after hearing about Amitabha Buddha (Amitabha Buddha), continue to create evil deeds, and although they recite the Buddha's name, their minds are attached to the five desires, this is recitation mixed with afflictions. At the time of death, their minds will be confused and inverted, and the Buddha will not come to welcome them. This is a situation where no one can help. Question: Although the sutras say that reciting the Buddha's name for seven days will lead to rebirth, how many recitations are needed to achieve rebirth? Answer: As Chan Master Zhuo (Chan Master Zhuo) found in the scriptures, as long as one can recite the Buddha's name single-mindedly without distraction, reaching over a million times, they will definitely be reborn. Chan Master Zhuo (Chan Master Zhuo), based on the seven-day recitation in the Smaller Amitabha Sutra, believed that one should recite a million times. Therefore, the Mahasamnipata Sutra, the Bhaisajyaguru Sutra, and the Smaller Amitabha Sutra all encourage reciting the Buddha's name for seven days. The meaning is clear. Question: Sentient beings' karmic debts are accumulated and heavy as mountains. How can just ten recitations eliminate so much evil karma? Even if one recites a million times, it is still too little. If evil karma is not completely eliminated, how can one be reborn in the Pure Land without eliminating evil karma? Answer: There are three explanations for this. First, it is not necessary to eliminate so much evil karma. As long as one can be reborn in the Pure Land with a pure mind at the time of death, if right mindfulness can appear at the time of death, this mind can guide the good deeds done from beginningless time and throughout one's life, mutually supporting each other, and one can be reborn. Second, the names of all the Buddhas --------------------------------------------------------------------------------
Chinese
号总万德成。但能一念念佛者。即一念之中。总念万德。故维摩经云。此三句义。三千世界众生。皆如阿难。多闻第一。以劫之寿。亦不能受也。三者无始恶业从忘心生。念佛功德从真心生。真心如日。忘心如闇。真心暂起。忘心即除。如日始出。众闇悉除。由此三义。乃至临终十念成就者。定得往生。 问曰。净土殊妙。是法王所居。莲华台藏。非凡夫行处。理须凡行凡地。圣践圣场。宁得底下凡夫。生斯妙处。 答曰。据四十八大愿。净土虽妙。本拟成就凡夫。莲花台藏。元是托生之处。若是凡夫即不得游于净土。既是法王。何得践于五浊。虽是法王。为化众生。故来游于五浊。亦虽是凡夫。为供养佛故。生于净土。此理明矣。又彼净土。只是诸佛慈悲方便。别料理一方处。所除却女人及五欲境界。令众生于中修道。于四生中是化生之处。非极妙也。犹如于城邑之中。别断理一所。用作伽蓝。除去俗事。令僧修道。但有众生入伽蓝者。悉发善心。彼亦如是。纵就此方。如六天宫殿。四禅妙宅。依报并是异宝奇珍。正报即是殊光妙相。衣裳轻殊之服。食餐百味肴。坐卧即俱华宝宫。遨游即起趣绮苑。如斯之处。岂是法王所居。皆是凡夫善因所感。此类显矣。 问曰。如大乘经论。皆说无相无生。 现代汉语译本：总括万种功德成就。只要能够一心一意地念佛，就在这一念之中，总括念诵了万种功德。所以《维摩经》说，这三句的意义，即使三千世界的所有众生，都像阿难（佛陀的十大弟子之一，以记忆力第一著称）一样，拥有极长的寿命，也无法完全领受。第三个意思是，无始以来的恶业是从妄心产生的，而念佛的功德是从真心产生的。真心就像太阳，妄心就像黑暗。真心稍微生起，妄心立刻消除，就像太阳刚出来，所有的黑暗都消失。由于这三个原因，乃至临终时十念成就的人，必定能够往生净土。 问：净土非常殊胜美妙，是法王（通常指佛）所居住的地方，莲花台是藏身之所，不是凡夫俗子可以去的地方。按道理来说，应该是凡夫在凡夫的境界修行，圣人在圣人的场所修行。怎么能让底下的凡夫，生到这么美妙的地方呢？ 答：根据四十八大愿（阿弥陀佛在成佛前发下的四十八个誓愿），净土虽然殊胜美妙，但本来就是为了成就凡夫而设立的。莲花台藏，原本就是托生的地方。如果凡夫不能游历于净土，那么法王又怎么会来到五浊恶世（指娑婆世界的五种浊染：劫浊、见浊、烦恼浊、众生浊、命浊）呢？虽然是法王，为了教化众生，所以才来游历于五浊恶世。也虽然是凡夫，为了供养佛，所以才得以生于净土。这个道理很明显。而且，那净土，只是诸佛慈悲方便，特别安排的一个地方。在那里除去了女人以及五欲（色、声、香、味、触）的境界，让众生在其中修道。在四生（胎生、卵生、湿生、化生）中，是化生的地方，并非极其美妙。就像在城邑之中，特别划分出一块地方，用来作为伽蓝（寺庙）。除去世俗之事，让僧侣修道。只要有众生进入伽蓝，都会发起善心。净土也是如此。纵然就此方世界来说，像六欲天宫殿，四禅妙宅，所依靠的依报都是奇异的宝物，正报就是殊胜的光明妙相。穿着轻盈华丽的衣服，吃着各种美味佳肴，坐卧都是华丽的宝宫，游玩就在绮丽的园林。像这样的地方，难道是法王所居住的吗？都是凡夫善因所感召的。这类事情很明显。 问：如大乘经论，都说无相无生。