English
English version: As for those self-proclaimed virtuous scholars who do not envy the Treasure Land (referring to Amitabha's Pure Land), it is because they do not know that treasures have different meanings and are not actually the same. Worldly treasures are caused by stubborn blessings, easily arousing greed at first sight; while the treasures of the Pure Land are achieved through pure merits, and one will not be defiled even after living there for a long time. They cling to the minor details of pure practice but lose sight of the magnificent view of the sacred realm, just like disliking lewd music and discarding both the zither and the qin together; hating untrue wild histories and burning both the Yao and Shun's classics together. Despising gold and jade and abandoning the Western Pure Land, how is this different from the above behavior? Question: In the Land of Ultimate Bliss, from one treasure to four treasures, various wonderful and magnificent treasures fill it, which can be said to be very rich. However, taking these treasures is not considered greed, why is that? Answer: Because these treasures are originally 'my family property' (referring to the pure merits that are inherently complete). People today are just like rich people who have suddenly lost their family property, or those who have lost their family property for a long time. It has been said that wealth is 'what I have' (referring to what is inherently complete), abandoning it is like the layman Pang of this land, isn't that noble? Otherwise, working hard, accumulating day and night, even if it is restoring old things, it is inevitable to be greedy, let alone a miser? What is the difference between those who vow to be reborn in the Pure Land and these people? Answer: The pure mind is inherently complete, so it is said that the treasure is 'family treasure' (referring to the pure merits that are inherently complete). Seeking rebirth in the Pure Land with pure vows is actually restoring what one originally had. Wanting to obtain benevolence and obtaining benevolence cannot be said to be greed, how can restoring my inherent pure mind be called defilement? As for the Land of Actual Reward and Adornment (referring to the Pure Land where Bodhisattvas who have attained true rewards reside), it is also because of pure causes that pure results are obtained, the principle is naturally like this. What is there to envy? If one cherishes old habits and seeks rebirth, the defilement in the heart is too serious, how can one be reborn in the Pure Land? Question: Dharmakara Bodhisattva (referring to the previous life of Amitabha Buddha) was afraid that people would be afraid of trouble and not seek rebirth, so he said: 'Ten recitations are enough' (referring to being able to be reborn with ten recitations at the time of death). Shakyamuni Buddha was afraid that people would be afraid of trouble and not seek rebirth, so he said: 'Seven days are enough' (referring to being able to be reborn with seven days of reciting the Buddha's name). Seeing a couple counting rice grains while reciting the Buddha's name, he taught them to recite the name of 3.695 trillion (referring to the method of reciting the Buddha's name in the Contemplation Sutra), this is from a concise perspective. And Shakyamuni Buddha also used hearing the name of the white hair mark between the Buddha's eyebrows and the effect of reciting the Buddha's name once to induce people, their intentions are the same. By the time of Master Huiyuan and Dharma Master Daoshi, there were six periods of reciting the Buddha's name and various repentance rituals, which were very complete. The scholars frowned and left. If seven days and ten recitations cannot lead to rebirth, then the Buddha's words are lies, that is indeed the case. Why build a high city of the Pure Land to reject people? Answer: --------------------------------------------------------------------------------
Chinese
大圣化人。善权自非一种。宜繁者为说繁。宜简者为说简。七日十念。非言易以骄人。百倍之精专。七日胜乎七日。十念超乎万念也。六时礼忏。非言难以阻人。宿习之浓厚。少时则刮磨未尽。有间则三昧难成也。龙舒日礼千拜。永明昼夜万声。攒眉而去。吾末如之何也已。 问。古德一唤裴休之名。动其罗刹之念。谓讳所当讳。而于弥陀呼唤无讳焉。众所惑也。曰。此弥陀之愿。无伤也。声音之道。靡间显幽。故皋某来复。望其更生。号天呼父。命曰反本。至于发言必称尧舜。逢人每说项斯。其指同矣。但六字尚存皈敬之文。四字全似唱名之渎。牛山用以驱魔。等咒中鬼神之号。市人用以泄愤。同俗间诅詈之词。若此者。亦可数数聒耳否乎。 答。裴休是二字之家讳。一称则已亵其人。弥陀是万德之尊称。屡诵则弥增其美。称尧说项喻实然矣。既尔。则但念尊称。便成皈敬。六字四字。诚无别焉。独以法久弊生。翻成渎慢。鸣锣击鼓。而如唱如歌。泄愤申冤。而似咒似诅。闻之天耳。宁不悲乎。然而戏称怒举。亦植良因。果报将来。不可思议。凡情未谙。明者知之。 问。观音势至。净国之储君也。一称其名。彼必来赴。譬如宰相。有汲引荐㧞之权。求进取者。可叫号而通之。未闻直干人主者也 现代汉语译本：大圣化身说法，善巧方便绝非只有一种。应该用繁复的方式来说的，就用繁复的方式来说；应该用简要的方式来说的，就用简要的方式来说。用七天的时间，每天进行十次念佛，并非是说这种方法简单就足以让人骄傲自满。以百倍的精进和专注去修持，七天的效果胜过平常的七天，十次的念佛也超越平常的万次念佛。用六个时辰进行礼拜忏悔，并非是说这种方法困难就足以阻挡人们修行。只是因为长久以来的习气太过浓厚，短时间的修行难以完全消除，稍有懈怠，就难以成就三昧（Samadhi，专注）。龙舒居士每天礼拜一千次，永明延寿禅师日夜念佛一万声，那些皱着眉头离开的人，我实在是没有办法了。 问：古代大德仅仅呼唤一声裴休（Pei Xiu，唐朝宰相）的名字，就触动了他罗刹（Rakshasa，恶鬼）般的嗔念，认为这是触犯了应该避讳的事。但是对于弥陀（Amitabha，阿弥陀佛）的呼唤却没有避讳，很多人对此感到疑惑。答：这是弥陀（Amitabha，阿弥陀佛）的愿力所致，没有妨碍。声音的道理，没有显现和隐蔽的分别。所以皋陶（Gao Yao，传说中的人物）呼唤死者来复生，希望他能够复活。号天呼父，称之为反本归源。至于有人说话必定称颂尧舜（Yao and Shun，古代圣贤），见到人就称赞项斯（Xiang Si，唐朝诗人），他们的用意是一样的。但是六字洪名（指‘南无阿弥陀佛’）还存有皈依和敬畏的含义，而直呼四字佛名（指‘阿弥陀佛’）则完全像是唱名一样显得轻慢。牛山僧用它来驱赶邪魔，等同于咒语中鬼神的名号。市井之人用它来发泄愤怒，等同于世俗间的诅咒之词。像这样的情况，也可以经常在耳边聒噪吗？ 答：裴休（Pei Xiu，唐朝宰相）是二字的名字，属于家讳，称呼一次就已经冒犯了他。弥陀（Amitabha，阿弥陀佛）是具有万种功德的尊称，多次诵念只会增加他的美德。称颂尧舜（Yao and Shun，古代圣贤），称赞项斯（Xiang Si，唐朝诗人）是比喻他们名副其实。既然如此，那么只要念诵尊称，就能够成为皈依和敬畏。六字洪名和四字佛名，实际上并没有区别。只是因为时间长了，弊端就产生了，反而变成了轻慢亵渎。敲锣打鼓，却像唱歌一样；发泄愤怒和冤屈，却像咒骂一样。天上的神灵听到了，难道不会感到悲哀吗？然而，戏谑的称呼和愤怒的举动，也种下了善良的因。未来的果报，不可思议。凡夫俗子不明白，明智的人自然会知道。 问：观音（Avalokiteshvara，观世音菩萨）和势至（Mahāsthāmaprāpta，大势至菩萨）是净土的储君。只要称念他们的名号，他们必定会前来应允。比如宰相，拥有提拔和推荐的权力，想要升官进取的人，可以呼叫宰相来沟通。没有听说过直接去求人主的。
English
English version: The Great Sage transforms to teach people, and skillful means are not just one kind. For those who should be taught with complexity, teach with complexity; for those who should be taught with simplicity, teach with simplicity. Reciting the Buddha's name ten times a day for seven days is not something to be proud of just because it's easy. With a hundredfold of diligence and focus, seven days can surpass ordinary seven days, and ten recitations can surpass ordinary ten thousand recitations. Performing repentance rituals for six periods of the day is not something to deter people just because it's difficult. It's just that long-standing habits are too strong, and short-term practice is difficult to completely eliminate. With a little slack, it's difficult to achieve Samadhi (concentration). Layman Longshu bowed a thousand times a day, and Zen Master Yongming Yanshou recited the Buddha's name ten thousand times day and night. Those who frowned and left, I really have no way to help them. Question: Ancient virtuous monks only called Pei Xiu's (a Tang Dynasty chancellor) name once, and it stirred up his Rakshasa (demon) like anger, believing it was violating what should be avoided. But there is no taboo against calling Amitabha (Buddha of Infinite Light), which confuses many people. Answer: This is due to Amitabha's (Buddha of Infinite Light) vow, and there is no harm in it. The principle of sound has no distinction between the manifest and the hidden. Therefore, Gao Yao (a legendary figure) called for the dead to return to life, hoping he could be resurrected. Calling to heaven and calling to father is called returning to the origin. As for those who always praise Yao and Shun (ancient sages) when speaking, and praise Xiang Si (a Tang Dynasty poet) whenever they meet someone, their intentions are the same. However, the six-character mantra (referring to 'Namo Amitabha') still contains the meaning of refuge and reverence, while directly calling the four-character Buddha's name (referring to 'Amitabha') is completely like calling a name, which seems disrespectful. Monk Niushan used it to drive away demons, equivalent to the names of ghosts and gods in spells. Common people use it to vent their anger, equivalent to vulgar curses. In such cases, can it be constantly repeated in the ear? Answer: Pei Xiu (a Tang Dynasty chancellor) is a two-character name, which is a family taboo. Calling it once is already offensive to him. Amitabha (Buddha of Infinite Light) is a respectful title with ten thousand virtues, and repeated chanting will only increase his merit. Praising Yao and Shun (ancient sages) and praising Xiang Si (a Tang Dynasty poet) are metaphors for their being worthy of their names. Since this is the case, then as long as you recite the respectful title, it becomes refuge and reverence. The six-character mantra and the four-character Buddha's name are actually no different. It's just that over time, drawbacks arise, and it turns into disrespect and blasphemy. Beating gongs and drums, but like singing; venting anger and grievances, but like cursing. Wouldn't the gods in the sky feel sad when they hear it? However, playful calling and angry actions also plant good causes. The future karmic retribution is inconceivable. Ordinary people don't understand, but wise people will know. Question: Avalokiteshvara (the Bodhisattva of Compassion) and Mahāsthāmaprāpta (the Bodhisattva of Great Strength) are the crown princes of the Pure Land. As long as you call their names, they will surely come to respond. For example, a prime minister has the power to promote and recommend. Those who want to advance can call the prime minister to communicate. I have never heard of going directly to the ruler. --------------------------------------------------------------------------------
Chinese
。至如水鸟树林。既皆佛化。临终见之。与见佛无殊。则生前念之。与念佛何异。况又不必直斥鸿名。重彼凡夫之惑。 答。权分大小。则千千宰执。何如一遇明君。报有正依。则庭下庄严。岂比堂中真主。是故提纲者自张其目。摘叶者每失其根。独举鸿名。更无容惑矣。 问。或想六字在我身分。一一历念。此与安般数息。同一摄心。云何不许。斥为外道。又今时莲宗。坏于白莲等教。宝鉴所载。仅其二三。未尽举也。向使佛说经时。既证六方广长之舌。复示百种波旬之状。庶谶同禹鼎。魔息阎浮。而不虑此。果何说乎。且即今其说最炽。其害甚深者。为是那种外道耶。 答。安般。乃借息观心。全殊炼气。历念。则着身求效。固是邪宗。宝鉴深呵。他书竞斥。千形万态。莫可具陈。法弱魔强。末运应尔。佛曾悬记。非不虑也。若即今炽然为害。则有所谓十六字经。气气归脐者。尽力追奔。直至丹田者。蹉认谁字者。谬解南无者。若斯等流。如鬼如魅。全无意况。西天九十五种之所不收。此方儒道二教之所不摄。野火烧空。久之自灭耳。又何足谓之外道乎哉。 问。今之迷者。犹背烛而坐。回首无不见烛者。彼一念缘佛。便应见佛。如必念之熟而后见。将回首见烛者。亦必瞪目熟视。久而 现代汉语译本：至于水鸟树林，既然都已是佛所化现，临终见到它们，与见到佛没有什么区别。那么生前念诵它们，与念佛又有什么不同呢？何况又不必直接称念佛的名号，加重那些凡夫的迷惑。 回答：权且区分大小，那么成千上万的宰相，又怎能比得上一次遇到英明的君主？报答有正报和依报，那么庭院下的庄严，又怎能比得上堂中的**？因此，提纲挈领的人自然能张扬其纲目，摘取叶子的人常常会失去根本。唯独称念佛的名号，更没有疑惑的余地了。 提问：或者有人想象六字名号就在我自身之中，一一历数念诵。这与安般数息（一种禅修方法，通过观察呼吸来集中注意力）一样，都是为了摄心（集中注意力）。为什么不被允许，反而被斥责为外道呢？而且现在莲宗（净土宗）的败坏，是因为白莲教等邪教。宝鉴（指《宝鉴录》）所记载的，仅仅是其中的两三种，并没有完全列举。如果佛陀在说法的时候，既展现了六方广长的舌相（佛的三十二相之一，表示诚实不妄语），又展示了百种波旬（魔）的形态，那么就像禹鼎（古代象征王权的宝器）一样，可以镇压邪魔，使阎浮提（指我们所居住的这个世界）得到安宁，而不必担心这些问题。这又该怎么说呢？而且现在那些说法最盛行，危害最深重的，是哪一种外道呢？ 回答：安般，是借用呼吸来观察心念，完全不同于炼气。历数念诵，就是执着于自身而求功效，这本来就是邪宗。宝鉴深深地呵斥，其他书籍也竞相斥责。千形万态，无法一一陈述。末法时代，法弱魔强，本应如此。佛陀曾经预先记述，并非没有考虑到这些。如果说现在盛行而造成危害的，那么有所谓的‘十六字经’，气气归脐（将呼吸导向肚脐）的人，尽力追逐奔跑，直至丹田（道教修炼的部位）的人，错误地认识‘谁’字的人，错误地理解‘南无’的人。像这些流派，如鬼如魅，完全没有意义。西天九十五种外道不收录他们，此方儒道二教也不接纳他们。野火烧空，时间久了自然会熄灭。又何必把他们称作外道呢？ 提问：现在的迷惑之人，就像背对着蜡烛而坐，回头就能看见蜡烛一样。他们一念缘于佛，便应该见到佛。如果必须念诵纯熟之后才能见到佛，那么回头看见蜡烛的人，也必须瞪大眼睛仔细观看，很久才能看见吗？