Chinese
卍新续藏第 61 册 No. 1163 西方直指 No. 1163-A 刊西方直指叙 西方直指渌田一念居士所撰也其意谓为未闻西方者告焉而其书具道事相而不外心性读者信而解之解而行之则岂惟感西方净土抑亦显寂光净土欤因今表出之于本山藏中命诸剞劂氏以广其传盖窃(余)志永存于不朽云。 元禄辛未秋八月朔旦天台山沙门大云(亮润)识于东溪西乐院 No. 1163-B 西方直指序 袁居士撰西方合论为参禅未悟者告而余又撰西方直指为未闻西方者告或曰汝儒流也可宗禅乎余曰余辟禅非宗禅也盖禅儒各立门户原无干涉自世教不明人起见刺于是有排禅者有右禅者有合儒禅者有析儒禅者议论纷纷漫无著落致令邪士狂徒乘机冒诈逃匿其中匪惟累儒且累禅矣然则欲为辟禅计者请毋辟其名但攻其病使业禅者知如何始为禅不容以禅病而病禅使业儒者知如是且非禅岂容以禅病而病儒如食谷者不种麦然能识麦故不闻辟麦而终不以麦胜谷食麦者不种谷然能识谷故不闻辟谷而终不以谷胜麦此无他以谷麦较若黑白无所容其辟而实不必于辟也是故孔子称老而不为老混者以孔子能知老耳韩子辟佛而为佛屈者以韩子不知佛耳今不知其病而攻之但从其门而辟之不惟禅者拒之即儒者亦疑 现代汉语译本 卍新续藏第 61 册 No. 1163 西方直指 No. 1163-A 刊西方直指叙 《西方直指》是渌田一念居士所撰写的。它的意思是为那些没有听闻过西方（指西方极乐世界）的人而作。这本书详细地阐述了事相（指现象、事物），但不离心性（指人的本心本性）。读者如果相信并理解它，理解后又去实践它，那么岂止是感应到西方净土，也同样能显现寂光净土（指常寂光土，佛的法身所居之净土）啊！因此现在将它呈现在本山藏中，命令工匠们广泛地传播它，大概是想让（我的）志向永远存在而不朽吧。 元禄辛未年秋八月初一天台山沙门大云（亮润）识于东溪西乐院 No. 1163-B 西方直指序 袁居士撰写《西方合论》，是为参禅而未开悟的人而作；而我撰写《西方直指》，是为没有听闻过西方的人而作。有人说：‘你是个儒生，也可以宗禅吗？’我说：‘我批判禅，不是宗禅。’因为禅和儒各立门户，原本没有干涉。自从世俗的教化不明确，人们产生了偏见，于是有了排斥禅的，有推崇禅的，有融合儒禅的，有分析儒禅的，议论纷纷，漫无边际，没有着落，导致邪恶之士、狂妄之徒乘机冒充欺诈，藏匿其中，不仅连累了儒家，也连累了禅宗。既然如此，想要为批判禅宗着想的人，请不要批判它的名义，只攻击它的弊病，使修禅的人知道怎样才是真正的禅，不要因为禅的弊病而否定禅。使修儒的人知道什么是禅的弊病，不要因为禅的弊病而否定儒。如同吃谷子的人不种麦子，但能识别麦子，所以不听说有批判麦子的，最终也不会用麦子来胜过谷子；吃麦子的人不种谷子，但能识别谷子，所以不听说有批判谷子的，最终也不会用谷子来胜过麦子。这没有别的，用谷子和麦子来比较，就像黑和白一样，没有容许批判的地方，实际上不必去批判。因此孔子称赞老子，但并不与老子混同，因为孔子能了解老子；韩愈批判佛教，反而被佛教折服，因为韩愈不了解佛教。现在不了解禅的弊病而去攻击它，只是从它的门庭去批判它，不仅禅宗的人会拒绝，即使儒家的人也会怀疑。
English
English version The 61st Volume, Continued Tripitaka in卍, No. 1163, Direct Pointing to the West No. 1163-A Preface to the Publication of 'Direct Pointing to the West' 'Direct Pointing to the West' was written by Layman Yinian of Lutian. Its intention is to inform those who have not heard of the West (referring to the Western Pure Land of Ultimate Bliss). This book elaborates on phenomena (referring to appearances and things) but does not deviate from the nature of the mind (referring to the inherent nature of the mind). If readers believe and understand it, and then practice it, not only will they resonate with the Western Pure Land, but they will also manifest the Pure Land of Eternal Tranquility (referring to the Land of Eternal Tranquility, where the Dharma body of the Buddha resides)! Therefore, I am now presenting it in the collection of this mountain, ordering the craftsmen to widely disseminate it, probably hoping that (my) aspirations will exist forever and be immortal. Written by the Monk Dayun (Liangrun) of Mount Tiantai at the Xile Temple in Dongxi on the first day of the eighth month of the autumn of the Xinwei year of Genroku. No. 1163-B Preface to 'Direct Pointing to the West' Layman Yuan wrote 'Comprehensive Treatise on the West' for those who practice Chan (Zen) but have not attained enlightenment; and I wrote 'Direct Pointing to the West' for those who have not heard of the West. Someone said: 'You are a Confucian scholar, can you also follow Chan?' I said: 'I criticize Chan, I do not follow Chan.' Because Chan and Confucianism each establish their own schools, originally without interference. Since secular teachings are not clear, people develop prejudices, so there are those who reject Chan, those who promote Chan, those who integrate Confucianism and Chan, and those who analyze Confucianism and Chan, with endless and boundless discussions that lead nowhere, causing evil people and madmen to take the opportunity to impersonate and deceive, hiding within, not only implicating Confucianism but also implicating Chan Buddhism. Since this is the case, those who want to criticize Chan should not criticize its name, but only attack its flaws, so that those who practice Chan know what true Chan is, and do not negate Chan because of its flaws. Let those who practice Confucianism know what the flaws of Chan are, and do not negate Confucianism because of the flaws of Chan. It is like those who eat grain do not grow wheat, but can recognize wheat, so they do not hear of criticizing wheat, and ultimately will not use wheat to overcome grain; those who eat wheat do not grow grain, but can recognize grain, so they do not hear of criticizing grain, and ultimately will not use grain to overcome wheat. There is nothing else to it, comparing grain and wheat is like comparing black and white, there is no room for criticism, and in reality, there is no need to criticize. Therefore, Confucius praised Laozi, but did not mix with Laozi, because Confucius could understand Laozi; Han Yu criticized Buddhism, but was instead subdued by Buddhism, because Han Yu did not understand Buddhism. Now, not understanding the flaws of Chan and attacking it, only criticizing it from its school, not only will the people of Chan reject it, but even the people of Confucianism will doubt it. --------------------------------------------------------------------------------
Chinese
之矣即辟禅者亦自疑矣故阴疑之不若阳辨之能辨之则禅不碍儒儒不碍禅何烦辟辞或曰方今禅毒大发波及吾儒汝不卫儒直㨶禅巢诚急则治标之奇䇿也但禅门一切皆空净秽两忘今子偏执西方岂不乖理余曰众生错认祖机正病此见而子犹然执病为药岂非迷中倍人须知禅者净土之禅净土者禅之净土原无许多分别知见子如不能见月忘指则谓西方为有非西方也谓西方为无非西方也谓西方为亦有亦无为非有非无亦非西方也谓禅即净土净土即禅总皆戏论吾于汝何哉虽然他道修行如蚁子上于高山念佛往生似风帆张于顺水先哲言之谆谆奚俟愚嚽。 西方直指目录上卷净土因地净土功果净土仪式净土愿文净土辨疑中卷经论指归祖师指归下卷往生证验往生持戒 No. 1163 西方直指卷之上 渌田 一念居士 编 净土因地 经云过去久远劫中有国王名憍尸迦彼时有佛名世自在王如来王闻法舍位出家号法藏比丘于彼佛前发四十八愿有一愿云我作佛时十方众生至心信乐欲生我国十声念我名号而不生者我不作佛乃历劫勤修得成正觉号阿弥陀国号极乐世界从是西方过十万亿佛刹今现在说法观音势至二大菩萨为之赞化梵语阿弥陀此云无量以佛光明无量照十方国故以佛寿命及其人民经无量劫故其国黄金为地无陵 现代汉语译本：如果驳斥禅宗的人也开始自我怀疑，那么暗地里的怀疑不如公开辩论。如果能够辩论清楚，那么禅宗不妨碍儒学，儒学也不妨碍禅宗，何必多费口舌去驳斥呢？或者有人说，现在禅宗的流毒大肆蔓延，波及到我们儒家，你不保卫儒家，直接去攻击禅宗的老巢，这实在是紧急情况下治标的奇策啊！但是禅宗讲究一切皆空，干净和污秽都应忘却，现在你偏执于西方净土，岂不是违背了禅宗的道理？我回答说，众生错误地理解了祖师的本意，这正是他们的病根所在，而你还执迷不悟地把病当成药，岂不是在迷惑中更加迷茫？要知道禅宗的净土就是净土的禅宗，本来就没有那么多的分别和见解。如果你不能见到月亮就忘记指向月亮的手指，那么说西方净土是‘有’，就不是真正的‘有’；说西方净土是‘无’，就不是真正的‘无’；说西方净土是‘亦有亦无’，或者‘非有非无’，也都不是真正的西方净土。说禅就是净土，净土就是禅，总而言之都是戏论，与我有什么关系呢？虽然如此，其他的修行方法，就像蚂蚁爬高山一样艰难，而念佛往生就像张满风帆的船在顺水中航行一样顺利。先贤们谆谆教诲，哪里需要我再多说呢？ 《西方直指》目录 上卷：净土因地，净土功果，净土仪式，净土愿文，净土辨疑 中卷：经论指归，祖师指归 下卷：往生证验，往生持戒 No. 1163 《西方直指》卷之上 渌田（Lu Tian） 一念居士（Yi Nian Ju Shi） 编 净土因地 经书中说，过去很久远的劫数之前，有一位国王名叫憍尸迦（Jiaoshi Jia），当时有一尊佛名叫世自在王如来（Shi Zi Zai Wang Ru Lai）。国王听闻佛法后，舍弃王位出家，法号法藏比丘（Fa Zang Bi Qiu），在世自在王如来佛前发了四十八大愿，其中有一愿是：‘我成佛的时候，十方世界的众生，如果真心信乐，想要往生到我的国土，只要念诵我的名号十声，如果不能往生，我就不成佛。’于是他经历了漫长的修行，最终成就正觉，佛号阿弥陀（Amituo），国土号极乐世界（Ji Le Shi Jie）。从这里向西方，经过十万亿个佛刹，就是极乐世界。现在阿弥陀佛正在说法，观音（Guanyin）和势至（Shizhi）这两大菩萨作为他的助手，赞扬和教化众生。梵语‘阿弥陀’，翻译成汉语就是‘无量’的意思。因为阿弥陀佛的光明无量，照耀十方国土，所以阿弥陀佛的寿命以及他国的人民，都经历无量劫。那个国家的地面都是黄金铺成的，没有山陵。
English
English version: If those who refute Chan (Zen) also begin to doubt themselves, then secret doubts are not as good as open debates. If one can debate clearly, then Chan does not hinder Confucianism, and Confucianism does not hinder Chan. Why bother to refute with many words? Or someone says, now the poison of Chan is spreading widely, affecting us Confucians. You do not defend Confucianism, but directly attack the Chan's nest. This is indeed a strange strategy to treat the symptoms in an emergency! But Chan emphasizes that everything is empty, and both purity and impurity should be forgotten. Now you are biased towards the Western Pure Land, wouldn't that be contrary to the principles of Chan? I replied, sentient beings mistakenly understand the original intention of the patriarchs, which is precisely their root cause of the disease, and you still stubbornly regard the disease as medicine, wouldn't that be even more confused in the confusion? You must know that the Pure Land of Chan is the Chan of Pure Land, and there are originally not so many distinctions and views. If you cannot forget the finger pointing to the moon when you see the moon, then saying that the Western Pure Land is 'existent' is not truly 'existent'; saying that the Western Pure Land is 'non-existent' is not truly 'non-existent'; saying that the Western Pure Land is 'both existent and non-existent', or 'neither existent nor non-existent', is also not the true Western Pure Land. Saying that Chan is Pure Land, and Pure Land is Chan, are all just playful arguments. What does it have to do with me? Although other methods of practice are as difficult as ants climbing high mountains, reciting the Buddha's name for rebirth is as smooth as a sail full of wind on a smooth river. The wise men of the past have repeatedly taught, why should I say more? 《Direct Pointing to the West》 Table of Contents Upper Volume: Causes of Pure Land, Merits and Fruits of Pure Land, Rituals of Pure Land, Vows of Pure Land, Doubts and Clarifications of Pure Land Middle Volume: Guidance from Sutras and Treatises, Guidance from Patriarchs Lower Volume: Verifications of Rebirth, Precepts for Rebirth No. 1163 《Direct Pointing to the West》 Volume One Compiled by Lu Tian (Lutian), a Layman of One Thought (Yi Nian Ju Shi) Causes of Pure Land The Sutra says, in the distant past kalpas, there was a king named Jiaoshi Jia (King Jiaoshi Jia). At that time, there was a Buddha named World自在王如来 (World Sovereign King Tathagata). After hearing the Dharma, the king abandoned his throne and became a monk, with the Dharma name Fa Zang Bi Qiu (Dharma Treasury Bhikshu). He made forty-eight great vows before the World Sovereign King Tathagata Buddha, one of which was: 'When I become a Buddha, if sentient beings in the ten directions sincerely believe and desire to be reborn in my country, if they recite my name ten times and are not reborn, I will not become a Buddha.' Therefore, he went through a long period of practice and finally attained perfect enlightenment, with the Buddha name Amituo (Amitabha), and the country name Ji Le Shi Jie (Land of Ultimate Bliss). From here to the west, passing through ten trillion Buddha lands, is the Land of Ultimate Bliss. Now Amitabha Buddha is preaching the Dharma, with Guanyin (Avalokiteshvara) and Shizhi (Mahasthamaprapta) as his assistants, praising and transforming sentient beings. The Sanskrit word 'Amituo' translates to 'immeasurable' in Chinese. Because the light of Amitabha Buddha is immeasurable, illuminating the ten directions, the life of Amitabha Buddha and the people of his country all last for immeasurable kalpas. The ground of that country is paved with gold, without hills. --------------------------------------------------------------------------------