Chinese
者或为病苦而发心或为报亲而举意或为保守家宅或为怖罪持斋凡修善缘皆为了还心愿罕有为自己生死发愿念佛求生净土者往往香烛道场祝愿回向之辞皆是表献神明消灾延寿而已虽曰积善奉佛礼拜烧香实与经忏本意相违临终所以不得往生余尝悯念劝令同发正愿求生净土愿同作佛。 慈照宗主偈曰万法从心起万法从心灭我佛大沙门常作如是说持戒无信愿惟得人天福福尽受轮回展转难出离看经无慧眼不识佛深意后世得聪明乱心难出离不如念佛好回心生极乐释迦金口说弥陀亲授摄诸佛皆护念诸天善护持譬如贫家女腹孕转轮王诸天常爱护贫女自不知腹中有贵子今此念佛人其意亦如是忆佛常念佛不久当成佛诸佛善护持其人自不知我当生净土却要来后世再得生人中譬如贫人家地内有伏藏藏神常守护不令其有失贫人自不知家内有宝藏逐日趁客作求衣食自济今此念佛人其意亦如是不知念佛人具足如来藏自说我无分反要生人天譬如病人家自有真妙药不知妙药性不能自治病每日床枕边苦痛受无量今此念佛人其意亦如是不知念佛心能灭贪嗔病能为大医王能为大宝藏利济一切人能为大法王覆护一切众将为是凡夫不得生净土且自持斋戒后世愿为人多见修行人常作如是说今世不得生一蹉便百蹉劝汝修行人信我如来说佛无不实言因风吹于火用力不 现代汉语译本 有的人因为病痛而发心，有的人为了报答父母而立意，有的人为了守护家宅，有的人因为害怕罪过而持斋。凡是修习善缘，都是为了了却心愿，很少有人为了自己的生死而发愿念佛，求生净土。往往香烛道场祝愿回向的言辞，都是为了献给神明，消除灾祸，延长寿命而已。虽然说是积善、奉佛、礼拜、烧香，实际上与经忏的本意相违背，临终时因此不能往生。我曾经怜悯他们，劝他们一同发起真正的愿望，求生净土，愿一同成佛。 慈照宗主说偈语：‘万法从心生起，万法从心灭除，我佛大沙门（伟大的修行者）常常这样说。持戒没有信愿，只能得到人天福报，福报享尽还要受轮回，辗转难以脱离。看经没有智慧的眼睛，不认识佛的深意，后世得到聪明，但心绪散乱难以脱离。不如念佛好，回心转意往生极乐世界，释迦（释迦牟尼佛）金口亲说，阿弥陀（阿弥陀佛）亲自授记摄受，诸佛都护念，诸天都善加守护。譬如贫穷人家的女子，腹中怀有转轮王（统治世界的君王），诸天常常爱护她，贫女自己却不知道腹中有尊贵的孩子。现在这些念佛的人，他们的心意也像这样，忆佛常常念佛，不久当成佛，诸佛善加护持，他们自己却不知道我将往生净土，却想要来后世，再次得到人身。譬如贫穷人家，地里有伏藏（埋藏的宝藏），藏神常常守护，不让它有失落，贫人自己却不知道家里有宝藏，每天赶着做工，求衣食来维持生活。现在这些念佛的人，他们的心意也像这样，不知道念佛的人具足如来藏（佛性），自己却说我没有份，反而想要生到人天。譬如生病的人家，自己有真正的妙药，不知道妙药的药性，不能自己医治疾病，每天在床枕边，痛苦地承受无量苦楚。现在这些念佛的人，他们的心意也像这样，不知道念佛的心能灭除贪嗔痴的病，能成为大医王，能成为大宝藏，利益救济一切人，能成为大法王，覆盖守护一切众生。将要认为是凡夫，不能往生净土，且自己持斋戒，后世愿做人，很多人都这样说。今世不得生，一蹉跎便百蹉跎，劝你们修行人，相信我如来说，佛没有不真实的言语，因风吹动火焰，用力不’
English
English version Some people develop the aspiration due to illness and suffering, some intend to repay their parents' kindness, some to protect their homes, and some abstain from meat out of fear of sin. All good deeds are done to fulfill vows, and few people vow to recite the Buddha's name for their own life and death, seeking rebirth in the Pure Land. Often, the words of blessings and dedications in incense and ritual ceremonies are merely to offer to the gods, eliminate disasters, and prolong life. Although it is said to accumulate good deeds, worship the Buddha, prostrate, and burn incense, it actually contradicts the original intention of the scriptures and repentance ceremonies, and therefore one cannot be reborn in the Pure Land at the time of death. I have often felt compassion for them, urging them to jointly make a true vow to seek rebirth in the Pure Land, vowing to become Buddhas together. The Venerable Cizhao said in a verse: 'All dharmas arise from the mind, all dharmas cease from the mind; my Buddha, the great Shramana (great practitioner), always says this. Holding precepts without faith and vows only obtains the blessings of humans and devas (gods); when the blessings are exhausted, one must undergo reincarnation, and it is difficult to escape. Reading scriptures without the eye of wisdom does not recognize the Buddha's profound meaning; in future lives, one may gain intelligence, but a scattered mind makes it difficult to escape. It is better to recite the Buddha's name, turn the mind and be reborn in the Land of Ultimate Bliss; Shakyamuni (Shakyamuni Buddha) personally spoke these golden words, Amitabha (Amitabha Buddha) personally bestowed the prediction and acceptance, all Buddhas protect and remember, all devas kindly guard. It is like a poor family's daughter, pregnant with a Chakravarti Raja (world-ruling king) in her womb; the devas often love and protect her, but the poor girl herself does not know that there is a noble child in her womb. Now, these people who recite the Buddha's name, their intentions are also like this; remembering the Buddha and constantly reciting the Buddha's name, they will soon become Buddhas, and all Buddhas will kindly protect them, but they themselves do not know that I will be reborn in the Pure Land, but want to come to future lives, to be reborn as a human again. It is like a poor family, in whose land there is a hidden treasure; the treasure spirit constantly guards it, not allowing it to be lost, but the poor person himself does not know that there is treasure in his home, and every day he rushes to work, seeking clothing and food to sustain his life. Now, these people who recite the Buddha's name, their intentions are also like this; they do not know that the person who recites the Buddha's name is fully endowed with the Tathagata-garbha (Buddha-nature), but they themselves say that I have no share, and instead want to be born in the realms of humans and devas. It is like a sick family, who has a true and wonderful medicine, but does not know the nature of the medicine, and cannot cure their own illness; every day by the bedside, they painfully endure immeasurable suffering. Now, these people who recite the Buddha's name, their intentions are also like this; they do not know that the mind that recites the Buddha's name can extinguish the diseases of greed, anger, and ignorance, can become a great physician, can become a great treasure, benefiting and saving all people, can become a great Dharma king, covering and protecting all beings. They are about to think that they are ordinary people and cannot be reborn in the Pure Land, and they themselves observe vegetarianism and precepts, wishing to be human in future lives; many people often say this. If one cannot be born in this life, one mistake leads to a hundred mistakes; I urge you practitioners to believe in what the Tathagata says, the Buddha has no untrue words, because the wind blows the flame, using force not.' -------------------------------------------------------------------------------- 消多幸有念佛心回愿超三界。
Chinese
丞相郑清之劝人曰今之学佛者不过禅教律究竟圆顿莫如禅非利根上器神领意解者未免堕顽空之失研究三乘莫如教非得鱼忘筌因指见月者未免钻故纸之病护善遮恶莫如律非身心清净表里如一者未免自缠缚之苦论其所入则禅教律要其所皈则戒定慧若不由禅教律而得戒定慧者其唯净土之一门乎。 莲宗宝鉴云有弟子问慈照导师云弟子专修念佛三昧可得用布施持戒供养作福否师答曰汝能专念弥陀若不持戒则有毁犯罪若不布施则长悭贪业若不供养三宝则有我慢业若不恭敬一切则有轻人罪是故毁犯即堕地狱悭贪即堕饿鬼我慢则常在恶道轻人则世世贫贱以此恶业障蔽欲生净土其可得乎。 永明寿禅师自行录云捡我此身从旦至中从中至暮从暮至夜从夜至晓乃至一时一刻一念一项有几心几行几善几恶几心欲摧伏烦恼几心欲降伏魔怨几心念三宝四谛几心悟苦空无常几心念报父母恩慈几心愿代众生受苦几心发念菩萨道业几心欲布施持戒几心欲忍辱精进几心欲禅定智慧几心欲慈济五道几心欲勉厉行所难行几心欲超求辨所难辨几心欲忍苦建立佛法几心欲作佛化度群生上已捡心次复捡口如上时刻从旦已来已得演说几句深义已得披读几许经典已得理诵几许文字已得几回叹佛功德已得几回回向发愿次复 现代汉语译本： 消除诸多不幸，唯有念佛之心，回向发愿，超越三界。 丞相郑清之劝人说：‘如今学佛的人，不外乎禅、教、律三者。要说究竟圆满，没有比得上禅宗的了。但如果不是利根上器，能够神领意解的人，难免会堕入顽空的过失。研究三乘教法，没有比得上教宗的了。但如果不能得鱼忘筌，因指见月，难免会钻研故纸堆的毛病。护善遮恶，没有比得上律宗的了。但如果不是身心清净，表里如一的人，难免会自缚于痛苦之中。’ 论及他们所入的途径，则是禅、教、律；说到他们最终的归宿，则是戒、定、慧。如果不是通过禅、教、律而能得到戒、定、慧的，那大概只有净土这一法门了吧。 《莲宗宝鉴》中说：有弟子问慈照导师说：‘弟子专修念佛三昧，可以做布施、持戒、供养等善事吗？’ 慈照导师回答说：‘你如果能专心念诵阿弥陀佛，但不持戒，就会有毁犯戒律的罪过；如果不布施，就会增长悭贪的恶业；如果不供养三宝，就会有我慢的恶业；如果不恭敬一切众生，就会有轻慢他人的罪过。因此，毁犯戒律就会堕入地狱，悭贪就会堕入饿鬼道，我慢就会常在恶道之中，轻慢他人就会世世贫贱。用这些恶业来遮蔽，想要往生净土，那怎么可能呢？’ 永明延寿禅师《自行录》中说：‘检查我的这个身体，从早到中午，从中午到傍晚，从傍晚到夜晚，从夜晚到黎明，乃至一时一刻，一念之间，有多少心，多少行为，多少善，多少恶，有多少心想要摧伏烦恼，有多少心想要降伏魔怨，有多少心念三宝四谛，有多少心领悟苦空无常，有多少心念报父母恩慈，有多少心愿代替众生受苦，有多少心发愿菩萨道业，有多少心想要布施持戒，有多少心想要忍辱精进，有多少心想要禅定智慧，有多少心想要慈济五道，有多少心想要勉励行所难行，有多少心想要超求辨所难辨，有多少心想要忍苦建立佛法，有多少心想要作佛化度群生。’ 上面是检查内心，接下来再检查口，像上面的时刻一样，从早以来，已经演说了多少句深刻的道理，已经披阅了多少经典，已经诵读了多少文字，已经多少回赞叹佛的功德，已经多少次诚恳地发愿。接下来再
English
English version: Eliminating many misfortunes, only the mind of reciting the Buddha's name can help, dedicating the merit and vowing to transcend the Three Realms. Chancellor Zheng Qingzhi advised people, saying: 'Those who study Buddhism nowadays are nothing more than Chan (Zen), Doctrine, and Discipline. To speak of ultimate completeness, nothing surpasses Chan. But if one is not of sharp faculties and superior capacity, able to grasp the meaning intuitively, one will inevitably fall into the error of clinging to emptiness. To study the Three Vehicles, nothing surpasses Doctrine. But if one cannot forget the trap after catching the fish, or see the moon through the pointing finger, one will inevitably delve into the disease of old papers. To protect the good and prevent evil, nothing surpasses Discipline. But if one is not pure in body and mind, consistent inside and out, one will inevitably bind oneself in suffering.' Discussing the paths they enter, they are Chan, Doctrine, and Discipline; speaking of their ultimate refuge, they are Precepts, Concentration, and Wisdom. If one can attain Precepts, Concentration, and Wisdom without going through Chan, Doctrine, and Discipline, then it is probably only the Pure Land path. The 'Lotus School Treasure Mirror' says: A disciple asked Dharma Master Cizhao, 'This disciple specializes in the Samadhi of reciting the Buddha's name. May I perform acts of generosity, uphold precepts, and make offerings?' Dharma Master Cizhao replied, 'If you can wholeheartedly recite Amitabha Buddha, but do not uphold precepts, you will have the transgression of violating precepts; if you do not practice generosity, you will increase the karma of stinginess; if you do not make offerings to the Three Jewels (Sanbao), you will have the karma of arrogance; if you do not respect all beings, you will have the sin of belittling others. Therefore, violating precepts leads to hell, stinginess leads to the realm of hungry ghosts, arrogance leads to constant suffering in evil realms, and belittling others leads to poverty and lowliness in every life. Using these evil karmas to obscure your path, how can you hope to be reborn in the Pure Land?' Chan Master Yongming Yanshou's 'Record of Self-Practice' says: 'Examine this body of mine, from dawn to midday, from midday to dusk, from dusk to night, from night to dawn, even in a moment, a thought, how many minds, how many actions, how much good, how much evil, how many minds desire to subdue afflictions, how many minds desire to vanquish demonic forces, how many minds recite the Three Jewels (Sanbao) and Four Noble Truths (Sidi), how many minds realize suffering, emptiness, and impermanence, how many minds remember to repay the kindness of parents, how many minds vow to suffer on behalf of sentient beings, how many minds aspire to the Bodhisattva path, how many minds desire to practice generosity and uphold precepts, how many minds desire to practice patience and diligence, how many minds desire to cultivate meditation and wisdom, how many minds desire to compassionately aid the five realms of existence, how many minds desire to strive to do what is difficult to do, how many minds desire to seek and discern what is difficult to discern, how many minds desire to endure suffering and establish the Buddha Dharma, how many minds desire to become a Buddha and liberate all beings?' The above is examining the mind. Next, examine the mouth. Like the moments above, since dawn, how many profound principles have been spoken, how many scriptures have been read, how many words have been recited, how many times have the virtues of the Buddha been praised, how many times have sincere vows been made. Next, continue to --------------------------------------------------------------------------------