Chinese
大正藏第 47 册 No. 1965 游心安乐道 No. 1965 游心安乐道 释元晓撰 游心安乐，略开七门：初、述教起宗致；二、定彼土所在；三、明疑惑患难；四、显往生因缘；五、出往生品数；六、论往生难易；七、作疑复除疑。 言述教起宗致者。然夫众生心性，融通无碍，泰若虚空，湛犹巨海。若虚空故，其体平等，无别相而可得，何有净、秽之处？犹巨海故，其性润滑，能随缘而不逆，岂无动、静之时。尔乃或因尘风，沦五浊而久转，沈苦浪而长流；或承善力，截四流而不还，至彼岸而永寂。若斯动、寂皆是大梦；以觉言之，无此、无彼，秽土、净国本末一心，生死、涅槃终无二际。然归原大觉，积功乃致，随流长梦，不可顿开。所以圣人垂迹有远、有近，所设言教或衰、或兴。至如牟尼世尊现此娑婆，诫五恶而劝善；弥陀如来居彼安养，引九辈而导生，斯等权迹不可具陈。 今此所明极乐国者。盖是感愿行之奥深，现果德之长远，十八圆净，越三界而超绝；五根相好，并六天而不嗣。珍香法味遂养身心，谁有朝饥、夜渴之苦？玉林芳风温凉常适，本无冬寒夏热之烦。群仙共会，时浴八德莲池，由是长别偏可厌之时皱；胜侣相从，远游十方佛土 现代汉语译本 《游心安乐道》 释元晓 撰 《游心安乐道》，略开七门：第一，叙述教法的缘起和宗旨；第二，确定极乐净土的所在；第三，阐明疑惑和苦难；第四，彰显往生的因缘；第五，列出往生的品位等数；第六，讨论往生的难易；第七，提出疑问并消除疑问。 说到叙述教法的缘起和宗旨。众生的心性，融通无碍，广大如虚空，深邃如大海。因为像虚空一样，它的本体平等，没有差别相可以获得，哪里会有清净和污秽的地方呢？又像大海一样，它的本性润泽滑顺，能够随顺因缘而不违逆，怎么会没有动和静的时候呢？于是就或者因为尘世的风，在五浊（指劫浊、见浊、烦恼浊、众生浊、命浊）中长久地流转，沉溺在痛苦的波浪中长久地漂流；或者凭借善的力量，截断四流（指欲流、有流、见流、无明流）而不返回，到达彼岸而永远寂静。像这样的动和静都是一场大梦；用觉悟的语言来说，没有此岸和彼岸，污秽的国土和清净的佛国，从根本到末梢都是一心，生死和涅槃最终没有两种界限。然而回归根本的大觉悟，需要积累功德才能达到，随顺世俗的长久梦境，不可能一下子就醒悟。所以圣人示现事迹有远有近，所设立的言教有衰有兴。例如释迦牟尼世尊出现在这个娑婆世界（Saha world，指充满缺陷和痛苦的世界），告诫五恶而劝导行善；阿弥陀如来居住在那个安养（Sukhavati，又称极乐世界）国土，引导九品众生而导向往生，这些权巧示现的事迹不能全部陈述。 现在这里所阐明的极乐国土。大概是感应、愿力、修行深刻而久远，显现果报功德长远，十八种圆满清净，超越三界（指欲界、色界、无色界）而超然绝伦；五根（指眼、耳、鼻、舌、身）的相好，超过六欲天（指欲界六天的总称）而不继承。珍贵的香气和佛法的滋味，滋养身心，谁会有早晨饥饿、夜晚口渴的痛苦呢？玉树成林的芬芳清风，温暖凉爽常常适宜，本来就没有冬天的寒冷和夏天的炎热的烦恼。众多的神仙共同聚会，时常沐浴在具有八种功德的莲花池中，因此永远告别偏颇可厌的皱纹；殊胜的同伴相互跟随，遥远地游历十方佛土
English
English version The Way to Find Peace and Joy in the Mind Composed by Śramaṇa Wonhyo To find peace and joy in the mind, I will briefly open seven doors: First, to describe the origin and purpose of the teachings; second, to determine the location of that land; third, to clarify doubts and sufferings; fourth, to reveal the causes and conditions for rebirth; fifth, to enumerate the grades and numbers of rebirths; sixth, to discuss the ease and difficulty of rebirth; seventh, to raise doubts and then dispel them. Speaking of describing the origin and purpose of the teachings. The nature of sentient beings' minds is unobstructed and all-pervading, vast like the empty sky, and profound like the great ocean. Because it is like the empty sky, its essence is equal, without any distinct characteristics to be found, so how could there be places of purity and defilement? Because it is like the great ocean, its nature is smooth and adaptable, able to follow conditions without resistance, so how could there not be times of movement and stillness? Thus, either due to the winds of dust, one revolves for a long time in the five turbidities (the five corruptions of the age, views, afflictions, beings, and life), sinking in the waves of suffering and drifting for a long time; or relying on the power of goodness, one cuts off the four streams (the streams of desire, existence, views, and ignorance) without returning, reaching the other shore and attaining eternal tranquility. Such movement and stillness are all a great dream; speaking from the perspective of awakening, there is no this shore or that shore, the defiled land and the pure land are fundamentally of one mind, and birth and death and Nirvana ultimately have no two boundaries. However, returning to the original great awakening requires accumulating merit to achieve, and the long dream of following the flow of samsara cannot be awakened from suddenly. Therefore, the traces left by the sages are both distant and near, and the teachings they established either decline or flourish. For example, Śākyamuni Buddha appeared in this Saha world (the world of suffering and imperfection), warning against the five evils and encouraging goodness; Amitābha Buddha resides in that Sukhavati (the Land of Bliss), guiding the nine grades of beings and leading them to rebirth. These expedient traces cannot all be fully described. Now, what is being explained here is the Land of Ultimate Bliss. It is probably due to the profound and far-reaching response, vows, and practices, manifesting the long-lasting merit of the fruit, with eighteen kinds of perfect purity, surpassing the Three Realms (the realms of desire, form, and formlessness) and being transcendent; the excellent characteristics of the five roots (eye, ear, nose, tongue, and body) exceed the Six Desire Heavens (the heavens of the desire realm) without inheriting them. Precious fragrances and the flavors of the Dharma nourish body and mind, who would have the suffering of hunger in the morning and thirst at night? The fragrant breezes of jade forests are warm and cool, always pleasant, originally without the烦恼 of winter's cold and summer's heat. A multitude of immortals gather together, often bathing in the lotus ponds with eight virtues, thus forever bidding farewell to the biased and厌恶 wrinkles; excellent companions follow each other, traveling far to the Buddha lands of the ten directions. --------------------------------------------------------------------------------
Chinese
，于兹远送以难慰之忧劳。况复闻法响音入无相，见佛光明悟无生？悟无生故无所不生，入无形故无所不形，极净极乐，非心意之所度；无际无限，岂言说之能尽？如是净土，十方诸佛之所叹劝，三乘圣众之所游居。 然审察如来叹劝意者，为欲摄护中、下根故。娑婆世界杂恶之处，于缘多退；安养宝刹纯善之地，唯进无退。故《起信论》云：“复次，众生初学是法，欲求正信，其心怯弱，以住于此娑婆世界，自畏不能常值诸佛，亲承供养，惧谓信心难可成就，意欲退者。当知如来有胜方便，摄护信心，谓以专念佛因缘故，随愿得生他方佛土，常见于佛永离恶道。”如修多罗说：“若人专念西方极乐世界阿弥陀佛，所修善根回向，愿求生彼世界，即得往生。常见佛故，终无有退，若观彼佛真如法身，常勤修习，毕竟得生，正定聚故。” 一切凡夫虽念佛，未至十解，体是退位。若在秽土，逢四退缘，即使退转；若生西方，有四缘故，终不退还。言四缘者：一、由长命无病，故不退；秽土由短命多病，故退。二、由诸佛、菩萨圆善智识故不退，如经言：“得与如是诸上善人会一处故”；秽土由多恶知识故退也。三、由无有女人，六根境界并是进道缘，故不退，如经曰：“眼见色即发菩提心”等；秽土由有女 现代汉语译本：在此远行送别，难以慰藉内心的忧虑和辛劳。更何况听闻佛法之音，领悟无相之理，见到佛的光明，彻悟无生之境？彻悟无生，故无所不生；进入无形，故无所不形。极其清净，极其快乐，不是心意所能揣度的；没有边际，没有限度，岂是言语所能穷尽的？这样的净土，是十方诸佛所赞叹劝导，三乘圣众所游历居住的地方。 然而，审察如来赞叹劝导的用意，是为了摄护中、下根器的众生。娑婆世界（S婆世界，指我们所居住的充满烦恼和痛苦的世界）是混杂罪恶的地方，因缘多有退转；安养宝刹（安养宝刹，即极乐世界）是纯粹善良的境地，只有前进没有退转。所以《起信论》（《大乘起信论》的简称）说：‘再者，众生初学佛法，想要寻求真正的信心，他们的心很怯弱，因为居住在这个娑婆世界，自己害怕不能经常遇到诸佛，亲自承事供养，担心信心难以成就，想要退却。应当知道如来有殊胜的方便，摄护信心，就是以专心念佛的因缘，随自己的愿望得以往生到其他方佛土，常见到佛，永远脱离恶道。’如同修多罗（修多罗，佛经的另一种称谓）所说：‘如果有人专心念诵西方极乐世界阿弥陀佛（阿弥陀佛，西方极乐世界的教主），将所修的善根回向，愿求往生那个世界，就能得以往生。因为经常见到佛的缘故，终究不会退转，如果观想那尊佛的真如法身，经常勤奋修习，必定能够往生，因为已经进入正定之聚。’ 一切凡夫虽然念佛，但没有达到十解（十解，指对佛法的十种理解），本体上还是退位的。如果在污秽的国土，遇到四种退转的因缘，即使会退转；如果往生到西方极乐世界，因为有四种因缘，最终不会退还。所说的四种因缘是：第一，因为寿命长久没有疾病，所以不退转；污秽的国土因为寿命短促多有疾病，所以会退转。第二，因为有诸佛、菩萨圆满善良的知识教导，所以不退转，如同经文所说：‘能够和这些上善之人相聚一处’；污秽的国土因为有很多恶知识的缘故会退转。第三，因为没有女人，六根（六根，指眼、耳、鼻、舌、身、意）所接触的境界都是进道的因缘，所以不退转，如同经文所说：‘眼睛看到颜色就发起菩提心’等等；污秽的国土因为有女人
English
English version: Here, at this distant farewell, it is difficult to console the sorrow and toil in my heart. Moreover, how much more so upon hearing the sound of the Dharma, entering into non-form, seeing the light of the Buddha, and awakening to non-birth? Awakening to non-birth, therefore there is nothing that is not born; entering into non-form, therefore there is nothing that is not formed. Utterly pure, utterly blissful, it is not something that the mind can fathom; without boundary, without limit, how can words possibly exhaust it? Such a Pure Land is praised and encouraged by the Buddhas of the ten directions, and is the place where the holy beings of the Three Vehicles dwell. However, upon examining the intention of the Tathagata's (Tathagata, another name for the Buddha) praise and encouragement, it is for the purpose of embracing and protecting those of middle and lower capacities. The Saha world (Saha world, the world we live in, filled with suffering and afflictions) is a place of mixed evils, where conditions often lead to regression; the Land of Bliss (Land of Bliss, i.e., the Pure Land of Amitabha Buddha) is a purely virtuous realm, where there is only progress and no regression. Therefore, the Awakening of Faith says: 'Furthermore, when sentient beings first learn this Dharma and desire to seek true faith, their minds are timid and weak. Because they dwell in this Saha world, they fear that they cannot constantly encounter Buddhas and personally attend to them with offerings, fearing that faith will be difficult to achieve and desiring to retreat. They should know that the Tathagata has a supreme expedient means to protect faith, which is to be reborn in other Buddha lands according to their wishes through the cause of single-minded mindfulness of the Buddha, constantly seeing the Buddha and forever departing from evil paths.' As the Sutra (Sutra, a discourse of the Buddha) says: 'If a person single-mindedly recites Amitabha Buddha (Amitabha Buddha, the principal Buddha of the Western Pure Land) of the Western Pure Land of Ultimate Bliss, dedicates the roots of goodness they have cultivated, and wishes to be born in that world, they will attain rebirth. Because they constantly see the Buddha, they will never regress. If they contemplate the True Thusness Dharmakaya (Dharmakaya, the body of the Buddha that embodies the Dharma) of that Buddha, constantly and diligently cultivating, they will certainly be born, because they have entered the group of those fixed on the right path.' Although all ordinary beings recite the Buddha's name, they have not reached the ten understandings (ten understandings, referring to ten kinds of understanding of the Dharma), and their essence is still in a state of regression. If they are in a defiled land and encounter four conditions for regression, they will indeed regress; if they are born in the Western Pure Land, because of four conditions, they will ultimately not regress. The four conditions are: first, because of long life and absence of illness, they do not regress; the defiled land, because of short life and much illness, leads to regression. Second, because of the perfect and virtuous knowledge of Buddhas and Bodhisattvas, they do not regress, as the Sutra says: 'Because they are able to gather together with such supreme virtuous people'; the defiled land leads to regression because of many evil teachers. Third, because there are no women, and the objects of the six senses (six senses, referring to eye, ear, nose, tongue, body, and mind) are all conditions for advancing on the path, they do not regress, as the Sutra says: 'The eye sees form and immediately gives rise to Bodhicitta (Bodhicitta, the mind of enlightenment)' etc.; the defiled land, because there are women --------------------------------------------------------------------------------