Chinese
惟是富贵之家习惯不能遽革一饭无肉便觉气馁此由自心非关肉故如药本对症而病人惑于人言自起疑惑则药便不灵无肉觉馁亦复如是岂惟饮食一切山河大地皆由心变如大河水人视为水鬼视为火水族如居宅诸天如琉璃即自人论病热则思水病寒则恶水水性本同而众生业感不同故所见亦异须知一切世间可爱憎物原无可爱憎者作如是观名为正观古今戒杀文字不啻牛毛茧丝惭余狂瞽无能宣扬万一惟诸名公进而教之。 西方直指卷之下 No. 1163-C 题西方直指 余病痰昼寝而应门忽以渌田一念居士所撰西方直指三卷传来曰子其弁之盖病夫当强艾年亦大有意于西方而今久荒此课得居士此提真于我心有戚戚焉虽不斐亦当出游夏一赞词夫此经不但以带业往生下品歆博地凡夫亦究竟一生补处菩萨多从此出而近有执着六祖坛经及方山合论之权说者辄小净土一门等诸禅门之空观菩萨以为未入最上一乘则古德既有四料简矣曰有禅无净土十人九蹉路无禅有净土万修万人去有禅有净土犹如带角虎现世为人师将来作佛祖此不易之论也然此案固重修净尤重禅净兼修以愚肤见窃有味于孔门志于道志于仁两案真见其一而二二而一也道非毗卢性海乎仁者道中之一德而仁外实无余道也故曰元者善之长也舍唯心净土之外别求毗卢性海亦 现代汉语译本：只是富贵人家习惯难以立刻改变，一顿饭没有肉就觉得气力不足，这是因为自己的心，与肉本身无关。就像药本来是对症的，但病人因为听信别人的话而自己产生怀疑，那么药就不灵验了。没有肉就觉得气力不足也是这样。岂止是饮食，一切山河大地都是由心变化而来。比如大河的水，人看作是水，鬼看作是火，水族则像住在住宅里，诸天看作是琉璃。就人来说，生病发热就想喝水，生病发寒就厌恶水，水的性质本来相同，但众生因为业力感应不同，所以看到的也不同。要知道一切世间可爱或可憎的事物，原本就没有什么可爱或可憎的。这样观察就叫做正观。自古以来劝诫戒杀的文字，多得像牛毛茧丝一样，惭愧我昏聩无能，不能宣扬其中的万分之一，希望各位名公大力弘扬教化。 《西方直指》卷下 No. 1163-C 题《西方直指》 我因为痰病白天睡觉，应门的人忽然送来渌田一念居士（Lutian Yinian Jushi，作者名）所撰写的《西方直指》三卷，说：‘你来作序吧。’我这个病人正当壮年，也很有意于西方净土，现在荒废这件事很久了，得到居士的这本书，确实与我的心有相通之处。虽然我不擅长写作，也应当勉力写一篇赞词。这部经书不仅以带业往生（daiye wangsheng）来接引下品凡夫，也最终让一生补处（yisheng buchu）的菩萨从此成就。而近来有人执着于六祖坛经（Liuzu Tan Jing）及方山合论（Fangshan Helun）的权巧之说，就轻视净土一门，等同于诸禅门的空观菩萨，认为还没有进入最上一乘（zui shang yi cheng）。古德早有四料简（si liaojian）的说法：‘有禅无净土，十人九蹉路；无禅有净土，万修万人去；有禅有净土，犹如带角虎，现世为人师，将来作佛祖。’这实在是不易的定论。然而这本书本来就重视修净土，尤其重视禅净双修，以我浅薄的见解，私下觉得它与孔门所说的‘志于道，志于仁’两方面，确实是见其一而二，二而一的。道不就是毗卢性海（piluxinghai）吗？仁是道中的一种德行，而仁之外实际上没有其余的道。所以说‘元者善之长也’。舍弃唯心净土（weixin jingtu）之外，另外去寻求毗卢性海，也是
English
English version: It's just that the habits of wealthy families are hard to change immediately. They feel weak if they don't have meat in a meal. This is due to their own minds and has nothing to do with the meat itself. It's like medicine that is originally right for the illness, but if the patient doubts it because of listening to others, then the medicine will not work. Feeling weak without meat is also like this. Not only food and drink, but all mountains, rivers, and the earth are transformed by the mind. For example, the water of a great river, people see it as water, ghosts see it as fire, aquatic creatures see it as a residence, and the heavens see it as crystal. As for people, if they are sick with fever, they want to drink water, and if they are sick with cold, they hate water. The nature of water is the same, but sentient beings have different karmic responses, so what they see is also different. You must know that all lovable or hateful things in the world are originally neither lovable nor hateful. Observing in this way is called right observation. Since ancient times, texts admonishing against killing are as numerous as cow hairs and silkworm threads. I am ashamed of my ignorance and inability to promote even one ten-thousandth of them. I hope that all famous officials will advance and teach them. Western Direct Point, Volume 2 No. 1163-C Title: Western Direct Point I was sleeping during the day because of phlegm, and suddenly someone at the door brought three volumes of 'Western Direct Point' written by Layman Lutian Yinian (Lutian Yinian Jushi, name of the author), saying, 'Please write a preface for it.' I, this sick man, am in my prime and also very interested in the Western Pure Land. I have neglected this matter for a long time now. Receiving this book from the layman, it truly resonates with my heart. Although I am not good at writing, I should try my best to write a eulogy. This scripture not only uses 'carrying karma to be reborn' (daiye wangsheng) to receive inferior ordinary people, but also ultimately allows 'one-life-to-be-Buddha' (yisheng buchu) Bodhisattvas to achieve enlightenment from it. Recently, some people are attached to the expedient teachings of the Sixth Patriarch's Platform Sutra (Liuzu Tan Jing) and Fangshan's Combined Treatise (Fangshan Helun), and they belittle the Pure Land school, equating it with the emptiness-observing Bodhisattvas of various Chan schools, thinking that they have not yet entered the 'supreme vehicle' (zui shang yi cheng). The ancient masters already had the 'Four Distinctions' (si liaojian): 'With Chan but without Pure Land, nine out of ten go astray; without Chan but with Pure Land, ten thousand cultivate and ten thousand go; with Chan and with Pure Land, like a tiger with horns, in this life a teacher of men, in the future a Buddha and an ancestor.' This is truly an immutable conclusion. However, this book originally emphasizes cultivating Pure Land, especially emphasizing the dual cultivation of Chan and Pure Land. In my shallow view, I privately feel that it is similar to what Confucius said, 'Aspiring to the Way, aspiring to benevolence,' truly seeing its oneness and duality. Is the Way not the 'Vairocana nature-sea' (piluxinghai)? Benevolence is one of the virtues in the Way, and there is actually no other Way outside of benevolence. Therefore, it is said, 'The origin is the chief of goodness.' Abandoning the 'mind-only Pure Land' (weixin jingtu) and seeking the Vairocana nature-sea elsewhere is also --------------------------------------------------------------------------------
Chinese
无是处故孔圣之教志仁乃所以志于道也志于道者恐道其所道入于外道小道而志仁却有实德可据况据德而依仁人则必无道其所道之虞西方直指一书其出世依仁之案乎在吾儒则不但是志于道之大因亦游于艺之一助也当知居士学道爱人仕优而提此指盖有深至之意云。 万历丙午孟冬乙卯管志道子登甫题 现代汉语译本：因为没有确定的目标，所以孔子的教诲以立志于仁作为通向道的途径。立志于道的人，担心自己所追求的道误入外道或小道，而立志于仁却有实在的德行可以依据。更何况依据德行而效法仁人，那么一定不会有误入歧途的忧虑。《西方直指》一书的问世，是依据仁的案例吗？在儒家看来，这不仅是立志于道的重大原因，也是游于艺的一种辅助。应当知道管居士学习道、爱护他人，在仕途有余力的时候提出这些，一定有深刻的用意。 万历丙午年孟冬乙卯日，管志道子登甫题。
English
English version: Because there is no fixed destination, the teachings of Confucius regard aspiring to benevolence (Ren) as the way to aspire to the Dao. Those who aspire to the Dao fear that the Dao they pursue may stray into external or minor paths, while aspiring to benevolence has tangible virtues to rely on. Moreover, relying on virtue and following benevolent people, there will certainly be no worry of straying from the path. Is the emergence of the book 'Western Direct Pointing' a case based on benevolence (Ren)? In Confucianism, this is not only a major reason for aspiring to the Dao but also an aid to 'wandering in the arts'. It should be understood that Layman Guan, in learning the Dao, loving others, and having surplus energy in his official career, put forward these points with profound intentions. In the winter of the Bingwu year of the Wanli era, on the Yimao day, inscribed by Guan Zhidao Zidengfu. --------------------------------------------------------------------------------