Chinese
际系缀资财爱恋眷属心放不下顾于家庭中堕鬼趣中或为悭犬或作蛇身守护家庭宛如在日是为三关也。 中峰祖师云娑婆苦娑婆苦娑婆之苦谁能数世人反以苦为乐甘住其中多失所臭皮袋里出头来长养无明病成蛊蓦然三寸气消亡化作寒灰埋下土五趣迁流不暂停百劫千生受凄楚诸仁者何如及早念弥陀舍此娑婆苦。 西方乐西方乐西方之乐谁能觉人民国土总殊胜了无寒暑并三恶莲华胎里出头来时听法音与天乐琉璃地莹绝纤尘金银珠宝成楼阁化衣化食自然及寿命无量难筹度诸仁者何如急早念弥陀取彼西方乐。 白乐天颂云。 予年七十一 不复事吟峨 看经费眼力 作福畏奔波 何以度心目 一声阿弥陀 行也阿弥陀 坐也阿弥陀 假饶忙似箭 不离阿弥陀 达人应笑我 多着阿弥陀 达又作么生 不达又如何 普劝世界众 同念阿弥陀 要脱轮回苦 快念阿弥陀 先德云天堂地狱两边排任君修向那边来诚哉是言也或曰如师之说实有六道三途轮回受苦乎答若无六道轮回三途八难老僧亦不肯持斋断酒肉勤参禅苦念佛矣因是有轮回苦楚才肯念佛修行愿舍娑婆愿生净土我今直告仁者要见世上之人谁不爱色欲谁不好酒肉谁不贪名利谁不愿富贵吾知此是轮回苦本是以不谋 现代汉语译本：总是牵挂着财产，爱恋着家人眷属，心里放不下，顾念着家庭，因此堕入鬼道之中，或者转世为悭吝的狗，或者化作蛇身守护家庭，就像生前一样。这就是所说的三关啊。 中峰祖师说：‘娑婆世界（Saha world，指我们所居住的充满痛苦的世界）苦啊，娑婆世界苦啊，娑婆世界的苦谁能数得清？世人反而把苦当作乐，甘愿住在其中，大多迷失了方向。从这臭皮囊里出生，不断滋养无明（ignorance）的病，最终变成毒蛊。忽然间，三寸气息消散，化作寒冷的灰烬埋在地下。在五道（five realms）中不停地流转，经历百劫千生，遭受凄凉的痛苦。各位仁者，不如及早念诵弥陀（Amitabha，阿弥陀佛的名号），舍弃这娑婆世界的苦难。’ ‘西方极乐世界（Western Paradise）乐啊，西方极乐世界乐啊，西方极乐世界的快乐谁能体会？那里的人民和国土都非常殊胜，没有寒冷和暑热，也没有三恶道（three evil paths）。从莲花中化生，时常听闻佛法，享受天乐。琉璃地面晶莹剔透，没有一丝尘埃，金银珠宝构成楼阁。想要什么衣服和食物，自然就会出现，寿命更是无量无边，难以估量。各位仁者，不如赶快念诵弥陀，往生到那西方极乐世界享受快乐。’ 白居易的颂诗说： ‘我今年七十一岁，不再吟诗作赋了。看佛经费眼睛，做善事又怕奔波劳累。用什么来安定我的心神呢？一声阿弥陀佛。走路时念阿弥陀佛，坐着时也念阿弥陀佛。即使忙得像箭一样，也不离开阿弥陀佛。通达的人或许会笑我，念这么多阿弥陀佛。通达又怎么样呢？不通达又怎么样呢？我普遍劝告世上的人们，一同念诵阿弥陀佛。想要脱离轮回的苦海，就快念阿弥陀佛。’ 先贤说：‘天堂和地狱排列在两边，任凭你选择走向哪一边。’这话真是至理名言啊！有人问：‘像您所说的，真的有六道（six realms）和三途（three evil paths）轮回受苦吗？’回答说：‘如果没有六道轮回和三途八难（eight difficulties），老僧我也不会吃斋戒酒肉，勤奋地参禅，刻苦地念佛了。正因为有轮回的苦楚，才肯念佛修行，希望舍弃娑婆世界，往生净土。我现在直接告诉各位，要看世上的人，谁不爱美色？谁不好酒肉？谁不贪图名利？谁不希望富贵？我知道这就是轮回的苦本，所以才不追求这些。’
English
English version: Always attached to possessions, loving family and relatives, unable to let go in the heart, and concerned about the family, one falls into the realm of ghosts, or is reborn as a miserly dog, or transforms into a snake to guard the family, just as in life. This is what is meant by the three barriers. Zen Master Zhongfeng said: 'The Saha world (Saha world, referring to the world we live in, full of suffering) is suffering, the Saha world is suffering, who can count the suffering of the Saha world? People, on the contrary, take suffering as pleasure, willingly dwell in it, and mostly lose their way. Born from this stinking skin bag, constantly nourishing the disease of ignorance, eventually turning into a poisonous gu. Suddenly, the three-inch breath dissipates, turning into cold ashes buried underground. Constantly flowing in the five realms, experiencing hundreds of kalpas and thousands of lives, suffering miserable pain. Kind people, why not recite Amitabha (Amitabha, the name of Amitabha Buddha) as early as possible, and abandon the suffering of this Saha world?' 'The Western Paradise (Western Paradise) is joyful, the Western Paradise is joyful, who can realize the joy of the Western Paradise? The people and lands there are all very wonderful, without cold and heat, and without the three evil paths. Born from a lotus flower, constantly hearing the Dharma and enjoying heavenly music. The crystal clear glass ground has not a speck of dust, and the pavilions are made of gold, silver, and jewels. Whatever clothes and food you want will naturally appear, and the lifespan is immeasurable and difficult to estimate. Kind people, why not quickly recite Amitabha and be reborn in that Western Paradise to enjoy happiness?' Bai Juyi's verse says: 'I am seventy-one years old this year, and I no longer compose poems. Reading sutras strains my eyes, and doing good deeds makes me afraid of running around. What can I use to calm my mind? One recitation of Amitabha Buddha. Walking, I recite Amitabha Buddha; sitting, I also recite Amitabha Buddha. Even if I am as busy as an arrow, I do not leave Amitabha Buddha. Those who are enlightened may laugh at me for reciting so much Amitabha Buddha. What is enlightenment? What is non-enlightenment? I universally advise the people of the world to recite Amitabha Buddha together. If you want to escape the sea of suffering of reincarnation, quickly recite Amitabha Buddha.' A former sage said: 'Heaven and hell are arranged on both sides, allowing you to choose which side to go to.' These words are truly profound! Someone asked: 'As you say, is there really suffering in the six realms (six realms) and the three evil paths (three evil paths) of reincarnation?' He replied: 'If there were no six realms of reincarnation and the eight difficulties (eight difficulties) of the three evil paths, I, an old monk, would not abstain from meat and alcohol, diligently practice Chan meditation, and diligently recite the Buddha's name. It is precisely because there is the suffering of reincarnation that I am willing to recite the Buddha's name and practice, hoping to abandon the Saha world and be reborn in the Pure Land. I now tell you directly, look at the people in the world, who does not love beauty? Who does not like wine and meat? Who does not covet fame and fortune? Who does not desire wealth and honor? I know that this is the root of the suffering of reincarnation, so I do not pursue these things.' --------------------------------------------------------------------------------
Chinese
不求也法华经云诸苦所因贪欲为本若灭贪欲无所依止。 沈莲池云灭诸觉观实相念佛理则诚然但以心虽离念而无明染心念念相续兹欲勉强遏捺立使空寂而止动归止止更弥动纵使粗念暂息细念犹存便谓相应错谬非小既居凡地未能绝虑忘缘何不即缘虑而作进修故以念还攻于念念一佛名换彼百千万亿之杂念也而妄从真起波逐水生即念即空居然本体非于念外别得菩提故云万法虚伪惟是一心了悟自心触目菩提矣。 又曰单修禅定或起阴魔如楞严止观诸经论中辨之甚悉念佛者佛威神力佛本愿力大光明中必无魔事然亦有宿障深厚或不善用心容有魔起固未可定须预辨识如经论说行人见佛辨之有二一不与修多罗合者是为魔事二不与本所修合者是为魔事所以然者以单修禅人本所修因惟心无境故外有佛现悉置不论以果不协因故今念佛人一生忆佛临终见佛因果相符何得疑为魔事。 或问净土之说盖表法耳智人宜直悟禅宗而今只管赞说净土将执着事相不明理相答归元性无二方便有多门晓得此意禅宗净土殊途同归子之所疑当下冰释昔人于此递互阐扬不一而足中峰大师道禅者净土之禅净土者禅之净土而修之者必贵一门深入此数语犹万世不易之定论也故大势至菩萨得念佛三昧而曰以念佛心入无生忍普贤菩萨入华严不思议解脱而曰愿命 现代汉语译本： 《不求也法华经》说，一切痛苦的根源在于贪欲，如果灭除了贪欲，痛苦就没有了依凭之处。 沈莲池说，灭除各种觉观，以实相念佛的道理来说，确实是这样。但是因为心虽然离开了妄念，无明染污的心却念念相续不断，现在想要勉强压制，使它空寂下来，反而适得其反，动归于止，止反而更加动。即使粗念暂时停止，细念仍然存在，就认为相应了，这是非常大的错误。既然身处凡夫之地，不能断绝思虑和外缘，为什么不就着这些思虑和外缘来进修呢？所以用念头来对治念头，用一句佛号来替换那千百万亿的杂念。妄念从真如本性中生起，就像波浪随着水而生起一样，当下念头就是空性，本来就是本体，不是在念头之外另外得到菩提。所以说，万法虚幻不实，只有一心是真实的，了悟了自己的心，所见所触都是菩提。 又说，单独修习禅定，可能会产生阴魔，就像《楞严经》、《止观》等经论中详细辨析的那样。念佛的人，有佛的威神之力、佛的本愿力，在大光明中必定没有魔事。然而也有宿世的业障深厚，或者不善于用心，容易产生魔事，所以不能断定一定没有魔事，必须预先辨别认识。就像经论所说，修行人见到佛，辨别的方法有两种：一是不符合修多罗（Sutra，佛经）的，就是魔事；二是不符合自己所修习的，就是魔事。之所以这样，是因为单独修习禅定的人，本来所修的因是唯心无境，所以外面有佛显现，都置之不理，因为果不符合因。现在念佛的人，一生忆念佛，临终见到佛，因果相符，怎么能怀疑是魔事呢？ 有人问，净土的说法，大概只是表法而已，有智慧的人应该直接领悟禅宗，而现在只管赞说净土，将执着于事相，不明白理相。回答说，归根结底，自性没有二致，只是方便有多门。明白了此意，禅宗和净土殊途同归，你的疑惑当下就会消除。过去的人对此互相阐扬，不胜枚举。中峰大师说，禅是净土的禅，净土是禅的净土，而修习的人必须注重一门深入，这几句话仍然是万世不易的定论。所以大势至菩萨（Mahāsthāmaprāpta，一位菩萨）得到念佛三昧（Samadhi，一种精神集中状态），而说用念佛心入无生忍（Anutpattika-dharma-kshanti，对事物不生不灭的深刻理解），普贤菩萨（Samantabhadra，一位菩萨）入《华严经》的不思议解脱，而说愿临命终时
English
English version: The *Buqiu Ye Lotus Sutra* says that the root of all suffering is greed. If greed is extinguished, there will be nothing for suffering to rely on. Shen Lianchi said, 'To extinguish all perceptions and observations, according to the principle of contemplating the real mark through mindfulness of the Buddha, is indeed true. However, although the mind is free from thoughts, the defilement of ignorance continues from thought to thought. Now, if one tries to forcibly suppress it, causing it to become empty and still, it will backfire, and stillness will become even more agitated. Even if coarse thoughts temporarily cease, subtle thoughts still remain, and to consider this as being in accordance is a great mistake. Since one is still in the realm of ordinary beings and cannot sever thoughts and external conditions, why not use these thoughts and conditions to advance in cultivation? Therefore, use thoughts to counter thoughts, and replace those hundreds of millions of miscellaneous thoughts with a single Buddha's name. False thoughts arise from the true nature, just as waves arise with water. The very thought is emptiness, inherently the original substance, not obtaining Bodhi separately outside of thoughts. Therefore, it is said that all phenomena are false and unreal, only the one mind is true. When one understands one's own mind, everything one sees and touches is Bodhi.' It is also said, 'Practicing *dhyana* (禅定, meditation) alone may give rise to demonic obstacles, as explained in detail in the *Surangama Sutra* (楞严经) and *Zhi Guan* (止观) and other scriptures and treatises. For those who practice *nianfo* (念佛, Buddha-name recitation), there is the power of the Buddha's majestic spirit, the power of the Buddha's original vows, and in the great light, there will certainly be no demonic events. However, there are also those with deep-rooted karmic obstacles or those who do not use their minds skillfully, and demonic events may arise. Therefore, it cannot be definitively said that there will be no demonic events, and one must be able to recognize them in advance. As the scriptures and treatises say, when a practitioner sees a Buddha, there are two ways to distinguish it: first, if it does not accord with the *Sutras* (修多罗, Buddhist scriptures), it is a demonic event; second, if it does not accord with what one is practicing, it is a demonic event. The reason for this is that those who practice *dhyana* alone, the cause they cultivate is only mind without object, so if a Buddha appears externally, they disregard it, because the result does not accord with the cause. Now, those who practice *nianfo*, remember the Buddha throughout their lives and see the Buddha at the time of death, the cause and effect are in accordance, so how can they doubt that it is a demonic event?' Someone asked, 'The teachings of Pure Land are probably just symbolic representations. Wise people should directly understand *Chan* (禅宗, Zen Buddhism), but now you only praise Pure Land, clinging to phenomena and not understanding the principle.' The answer is, 'Ultimately, there is no difference in self-nature, but there are many expedient means. Understanding this meaning, *Chan* and Pure Land lead to the same goal by different paths, and your doubts will immediately be dispelled. In the past, people have elaborated on this mutually, endlessly. Great Master Zhongfeng said, '*Chan* is the *Chan* of Pure Land, and Pure Land is the *Chan* of *Chan*, and those who cultivate must value going deep into one path.' These few words are still an immutable conclusion for all ages. Therefore, *Mahāsthāmaprāpta Bodhisattva* (大势至菩萨, a Bodhisattva) attained the *nianfo samadhi* (念佛三昧, a state of meditative concentration) and said, 'Using the mind of *nianfo* to enter *anutpattika-dharma-kshanti* (无生忍, the patient acceptance of the non-arising of all dharmas),' and *Samantabhadra Bodhisattva* (普贤菩萨, a Bodhisattva) entered the inconceivable liberation of the *Avatamsaka Sutra* (华严经) and said, 'I vow that at the moment of death' --------------------------------------------------------------------------------