Chinese
终时生安乐刹是二大士一侍娑婆教主一侍安养导师宜应各立门户而乃和会圆融两不相碍此皆人所常闻习知那得尚执偏见且尔云净土表法者岂不以净心即是净土岂复更有七宝世界则亦将谓善心即是天堂岂复更有𦦨摩忉利恶心即是地狱岂复更有刀剑镬汤愚痴心即是畜生岂复更有被毛戴角等耶又尔喜谈性理厌说事相都缘要显我是高僧怕人说我不通性理若真是理性洞明便知事外无理相外无性本自交彻何须定要舍事求理离土觅心况土分四种汝谓只有寂光真土更无实报庄严等土乎若一味说无相话以图高妙则心为净土之说新学后生看得两分经论便能言之何足为难且汝既心净土净随处净土吾试问汝还肯即厕溷中作住止否还肯就犬豕牛马同槽而饮啖否还肯入丘冢与臭尸骸同眠睡否还肯洗摩饲哺伽摩罗疾脓血屎尿诸恶疾人积月累年否于斯数者欢喜安稳略不介意许汝说高山平地总西方其或外为忍勉内起疑嫌则是净秽之境未空憎爱之情尚在而乃开口高谈大圣人过量境界拨无佛国蔑视往生可谓欺天诳人甘心自味苦哉苦哉又汝若有大力量大誓愿愿于生死海中头出头没行菩萨行更无畏怯则净土之生吾不汝强如或虑此土境风浩大作主不得虑诸佛出世难值修学无由虑忍力未固不能于三界险处度脱众生虑尽此报身未能永断生死不受后有虑后有既在舍身受身前 路茫茫未知攸往则弃净土而不生其失非细此净土法门似浅而深似近而远似难而易似易而难他日汝当自知今但谛信速应谨言毋恣口业自祸祸人贻苦报于无穷也。 月川禅师曰螟蛉非是有羽翅者也蜾𧕳葬而咒之咒之无间蛉螟随声而化翅羽生焉此言虽小可以喻大十方佛土皆是众生想纲所持染净果报随想转变如想青时大地皆青心想佛时岂不大地即是佛耶。 袁居士西方合论云有狂僧自负见地余问之曰汝信得出家否信得身在长安否僧愕然曰恶得不信余曰汝梦中或梦未出家时见父母兄弟时或为稚子嬉戏时是时知身在客否僧曰不知余曰论汝信得出家及与行脚可是极明极彻尔见道明白当不过此然才到枕上返僧为俗易客为家己自不知何况生死长夜靠汝些子见地焉能保其不颠倒耶时僧悚然。 净土决曰所谓念佛者非口念之念乃心念之念也心之所念者想之所注也志之所趋也爱之所钟也情之所系也思之所极而谋之所必得也观于人世可见矣世有以好色为心者则念念惟色色之外百不上心矣有以营生为心者则念念生财财之外百不上心矣此等终日亦何尝口念于是然期而至望而企日夜不休鲜不副其念者则以心念之者确也虽或杂以他事然终不足以易其正念则念佛者可知矣盖人之念头所系最急如水之必赴海如火之必炎上如利刃之必伤如毒药 现代汉语译本：道路茫茫，不知该往何处，如果因此舍弃净土而不求往生，那损失可就太大了。这净土法门，看似浅显却实则深奥，看似很近却实则遥远，看似容易却又困难，看似简单却又不易。将来你自然会明白。现在只要虔诚相信，迅速回应，谨言慎行，不要放纵口业，否则会给自己和他人带来无尽的痛苦报应。 月川禅师说：‘螟蛉（一种寄生蜂，常被误认为没有翅膀）并非天生就有翅膀。蜾蠃（一种寄生蜂，会捕捉螟蛉幼虫）埋葬螟蛉并对其念咒，咒语不停，螟蛉便随声音而化生出翅膀。’这个小例子可以用来比喻大的道理。十方佛土都是众生心想所维系。染净果报随着心想而转变。如果心想青色，大地就都是青色；如果心想佛，那岂不是大地就是佛吗？ 袁居士在《西方合论》中说：‘有个狂妄的僧人自以为见地高明，我问他：‘你相信自己已经出家了吗？相信自己身在长安吗？’僧人愕然说：‘怎么会不相信？’我说：‘你在梦中，或者梦见自己未出家时，见到父母兄弟，或者还是个嬉戏的孩童，那时你还知道自己身在异乡吗？’僧人说：‘不知道。’我说：‘说你相信自己已经出家，并且四处行脚，这可以说是非常明白透彻了。你见道的明白程度，大概也不过如此。然而一旦到了枕头上，就容易返僧为俗，易客为家，自己都不知道了。更何况生死长夜，依靠你这点见地，又怎么能保证自己不颠倒呢？’当时那个僧人感到非常恐惧。 《净土决》中说：‘所谓念佛，不是口头上的念，而是心里的念。心里所念的，就是心想所专注的，意志所趋向的，爱恋所集中的，情感所系念的，思虑所穷尽而谋划必定要得到的。’观察人世间就可以明白了。世上有的人以贪恋女色为心，那么念念不忘的就只有**，其他什么都不放在心上。有的人以经营生计为心，那么念念不忘的就是生财，除了钱财什么都不放在心上。这些人整天又何尝口头念叨这些事呢？然而他们所期望的，所企图的，日夜不停地追求，很少有不符合他们心念的。这是因为心里的念头是确定的。即使有时夹杂着其他事情，但终究不足以改变他们的正念。那么念佛的道理就可以明白了。人的念头所系，最为迫切，就像水必定流向大海，火必定向上燃烧，利刃必定伤人，毒药
English
English version: The road is vast and unknown where to go. If one abandons the Pure Land and does not seek rebirth there, the loss would be significant. This Pure Land Dharma-door seems shallow but is actually profound, seems near but is actually far, seems difficult but is actually easy, and seems easy but is actually difficult. You will naturally understand in the future. Now, just believe sincerely, respond quickly, be careful in speech, and do not indulge in verbal misconduct, otherwise you will bring endless suffering and retribution to yourself and others. Zen Master Yuechuan said: 'The mud dauber (螟蛉, mínglíng, a type of parasitic wasp, often mistaken as having no wings) is not born with wings. The potter wasp (蜾蠃, guǒluǒ, a type of parasitic wasp that captures mud dauber larvae) buries the mud dauber and chants over it. As the chanting continues, the mud dauber transforms and grows wings.' This small example can be used to illustrate a greater principle. All the Buddha-lands in the ten directions are sustained by the collective thoughts of sentient beings. The karmic retributions of purity and defilement transform according to these thoughts. If one thinks of blue, the earth will be blue; if one thinks of the Buddha, wouldn't the earth be the Buddha? Layman Yuan said in 'A Comprehensive Treatise on the Western Pure Land': 'There was a mad monk who boasted of his profound understanding. I asked him: 'Do you believe that you have renounced the world? Do you believe that you are in Chang'an (长安, Cháng'ān, ancient capital of China)?' The monk was stunned and said: 'How could I not believe?' I said: 'In your dreams, or when you dream of being before you renounced the world, seeing your parents and siblings, or being a playful child, do you know that you are in a foreign land then?' The monk said: 'I do not know.' I said: 'To say that you believe you have renounced the world and are traveling around, that can be said to be extremely clear and thorough. The clarity of your understanding of the Way is probably no more than this. However, once you are on your pillow, it is easy to revert from monk to layman, to change from guest to home, and you are not even aware of it. Moreover, in the long night of birth and death, relying on your little bit of understanding, how can you guarantee that you will not be deluded?' At that time, the monk was terrified. 'The Essentials of Pure Land' says: 'So-called mindfulness of the Buddha (念佛, niànfó), is not the mindfulness of the mouth, but the mindfulness of the mind. What the mind is mindful of is what the thought is focused on, what the will is directed towards, what love is concentrated on, what emotions are attached to, what thoughts are exhausted and what plans must be obtained.' Observing the human world, one can understand this. There are people in the world who take lust as their heart, then they are mindful of nothing but **, and nothing else enters their mind. There are people who take making a living as their heart, then they are mindful of nothing but making money, and nothing else enters their mind. These people never verbally recite these things all day long, yet what they expect, what they strive for, they pursue day and night without ceasing, and rarely does it not conform to their thoughts. This is because the thoughts of the mind are certain. Even if they are sometimes mixed with other things, they are ultimately not enough to change their right mindfulness. Then the principle of mindfulness of the Buddha can be understood. What the thoughts of people are attached to is most urgent, like water that must flow to the sea, fire that must burn upwards, a sharp blade that must injure, poison --------------------------------------------------------------------------------
Chinese
之必杀无空过者念佛之念亦如是也则虽终日不念一声佛固终日念佛也若或将信将疑未知的有西方与否则虽念佛以为工课千声以为法则亦徒以为劳耳。 三大圣人现身劝人修净业 唐洛阳罔极寺释慧日中宗朝得度日见义净三藏躬诣竺干遂生羡慕誓游西域始泛舶渡海经三载乃达天竺寻求梵本访善知识独影孤征雪岭胡乡无所不到既经多苦深厌阎浮乃叹曰何国何方有乐无苦何法何行能速见佛遍问天竺三藏学者皆赞净土合千金口日闻已顶受渐至北印土健䭾罗国王城东北有一大山山有观音像日遂七日叩头祈请以断食毕命为期至七日夜观音空中现紫金色相垂右手摩日顶曰汝若传法自利利他惟有西方阿弥陀国劝令念佛诵经回愿往生到彼国已见佛及我自当知净土法门胜过诸行说已忽灭日断食既困闻此加壮及登岭东归计行七十余国总一十八年开元七年方达长安进帝佛真容梵筴等赐号慈愍三藏王法师。 又唐大历二年法照大师栖止衡州云峰寺勤修不懈惟以劝人念佛为急一日僧堂粥钵内两次现五台胜景景中复现有寺寺有金榜题曰大圣竹林寺于是心怀渴仰欲礼五台四年八月十三日发行至五年四月到五台县遥见佛光寺南数道白光六日到佛光寺其夜四更见一道光从北山下来射照照忙入室内问众云此何祥也有僧答言此大圣不思议光常 现代汉语译本：如果确定无疑地相信念佛一定不会落空，那么念佛的念头也应该是这样的。这样，即使整天没有念一声佛，实际上也等同于整天都在念佛。如果将信将疑，不知道是否有西方极乐世界，那么即使念佛作为功课，念诵千声作为法则，也只是徒劳而已。 三大圣人现身劝人修净业 唐朝洛阳罔极寺的释慧日，在中宗时期得度。慧日见到义净三藏亲自前往天竺，于是心生羡慕，发誓要游历西域。他开始乘船渡海，经过三年才到达天竺，寻求梵文经典，拜访善知识。他独自一人，孤身跋涉，雪山胡地，无所不到。经历了诸多苦难后，他深感厌倦这个世界，于是叹息道：‘哪个国家哪个地方有快乐而没有痛苦？哪种法门哪种修行能够快速见到佛？’他遍问天竺的三藏学者，大家都赞叹净土法门。慧日听闻后，非常信服，逐渐到达北印度健䭾罗（Gandhara）国王城的东北方，那里有一座大山，山上有观音像。慧日于是七日叩头祈请，以断食毕命为期。到了第七天晚上，观音在空中显现紫金色相，垂下右手摩慧日的头顶，说：‘你如果传法，自利利他，唯有西方阿弥陀（Amitabha）国，劝人念佛诵经，回向发愿往生。到那个国家后，见到佛和我，自然会知道净土法门胜过其他修行。’说完忽然消失。慧日断食已经非常困顿，听到这些话后更加精神。他于是登上山岭，向东返回，总共行走了七十多个国家，一共十八年。开元七年才到达长安，进献了佛的真容和梵文经典等，皇帝赐号慈愍三藏王法师。 又，唐朝大历二年，法照大师居住在衡州云峰寺，勤奋修行不懈怠，只以劝人念佛为急务。一天，僧堂的粥钵内两次显现五台山的胜景，景象中还显现寺庙，寺庙有金榜题写着‘大圣竹林寺’。于是他心怀渴望仰慕，想要朝拜五台山。大历四年八月十三日出发，到五年四月到达五台县，远远地看见佛光寺南边有数道白光。六日后到达佛光寺，当天夜里四更时分，看见一道光从北山下来照射。法照急忙进入室内，问众人说：‘这是什么祥瑞？’有僧人回答说：‘这是大圣不可思议的光芒，经常...
English
English version: If one has unwavering faith that reciting the Buddha's name will certainly not be in vain, then the thought of reciting the Buddha's name should be like that. In this way, even if one does not utter a single Buddha's name all day, it is actually equivalent to reciting the Buddha's name all day long. If one is doubtful, not knowing whether there is a Western Pure Land or not, then even if reciting the Buddha's name is taken as a daily task, and reciting it a thousand times is taken as a rule, it is only in vain. Three Great Sages Appear to Encourage Cultivation of Pure Land Practices During the Tang Dynasty, the monk Hui Ri (Wisdom Sun) of Wangji Temple in Luoyang was ordained during the reign of Emperor Zhongzong. Hui Ri saw the Tripitaka Master Yijing (Righteous Purity) personally going to India (Tianzhu), and thus developed admiration and vowed to travel to the Western Regions. He began to cross the sea by boat, and after three years, he arrived in India, seeking Sanskrit scriptures and visiting virtuous teachers. He traveled alone, traversing snowy mountains and barbarian lands, reaching everywhere. After experiencing many hardships, he became deeply weary of this world, and sighed: 'Which country or place has happiness without suffering? Which Dharma or practice can quickly see the Buddha?' He asked all the Tripitaka scholars in India, and they all praised the Pure Land Dharma. After hearing this, Hui Ri was very convinced and gradually reached the northeast of the King's city of Gandhara (健䭾罗). There was a large mountain there, and on the mountain was an image of Avalokiteshvara (观音). Hui Ri then prostrated and prayed for seven days, vowing to end his life by fasting. On the seventh night, Avalokiteshvara appeared in the air with a purple-golden appearance, lowered his right hand and touched Hui Ri's head, saying: 'If you transmit the Dharma, benefiting yourself and others, there is only the Western Land of Amitabha (阿弥陀), encouraging people to recite the Buddha's name and recite scriptures, dedicating the merit and vowing to be reborn there. After arriving in that country, seeing the Buddha and me, you will naturally know that the Pure Land Dharma surpasses other practices.' After saying this, he suddenly disappeared. Hui Ri was already very tired from fasting, but after hearing these words, he became even more energetic. He then climbed the mountain and returned eastward, traveling through more than seventy countries in total, for a total of eighteen years. In the seventh year of the Kaiyuan era, he arrived in Chang'an, presenting the Buddha's true image and Sanskrit scriptures, etc. The emperor bestowed the title of Compassionate and Sorrowful Tripitaka Master. Also, in the second year of the Dali era of the Tang Dynasty, Great Master Fazhao (法照) resided in Yunfeng Temple in Hengzhou, diligently cultivating without懈怠, only taking encouraging people to recite the Buddha's name as an urgent matter. One day, the scenery of Mount Wutai (五台山) appeared twice in the congee bowl of the monks' hall. In the scenery, temples also appeared, and the temples had golden plaques inscribed with 'Great Sage Bamboo Forest Temple (大圣竹林寺)'. Therefore, he yearned with longing and wanted to pay homage to Mount Wutai. He set off on the thirteenth day of the eighth month of the fourth year of Dali, and arrived in Wutai County in the fourth month of the fifth year, seeing several white lights south of Foguang Temple (佛光寺) from afar. Six days later, he arrived at Foguang Temple. On that night, at the fourth watch, he saw a light coming down from the north mountain and shining. Fazhao hurriedly entered the room and asked everyone, 'What is this auspicious sign?' A monk replied, 'This is the inconceivable light of the Great Sage, which often... --------------------------------------------------------------------------------