Chinese
之力也此三种佛缺一不可三事和合水火方生三力相资必生净土。 水澄月现 无为杨居士曰大愿圣人从净土来来实无来深心凡夫往净土去去实无去彼不来此此不往彼而凡圣会遇两得交际者何耶弥陀光明如净满月遍照十方水清而静则月现全体月非取水而遽来水浊而动则月无定光月非舍水而遽去。 天依怀禅师问学者云若言舍秽取净则属妄想若言无净土则违佛语修净土者宜如何修众无语复自答云生则决定生去则实不去又云譬如雁过长空影沉寒水雁绝遗踪之意水无留影之心。 广狭自在 以十方法界不离一微尘故一尘至微量同法界佛刹虽广不离一尘十万遐程不逾方寸。 古今无间 以三际不离一念故三际俱不可得以世相迁流本常住故经云观彼久远犹若今日经须臾间历事诸佛遍十方界。 一心不乱 真歇云念佛法门径路修行接上上根器旁引中下之机故一心不乱之说兼含二意曰理一心曰事一心若事一心人皆可以行之只一忆念如龙得水似虎靠山即楞严经忆佛念佛现前当来必定见佛不假方便自得心开若理一心亦非它法直将阿弥陀佛四字做个话头二六时中自晨朝十念之顷直下提撕不以有心念不以无心念不以亦有亦无心念不以非有非无心念前后际断一念不生不涉阶梯顿超佛地得 现代汉语译本： 这三种力量缺一不可：愿力、行力、佛力。这三种力量和合，就像水火相生一样，三种力量互相资助，必定能往生净土。 水澄月现 无为杨居士说：‘大愿圣人从净土而来，说来其实没有来；深信切愿的凡夫往生净土，说去其实没有去。彼土没有来此土，此土没有往彼土，而凡圣能够会遇，两得交际，这是为什么呢？阿弥陀佛（Amitabha）的光明就像清净圆满的月亮，遍照十方世界。水清而静，月亮就显现出完整的影像；月亮并非取水而来。水浑浊而动荡，月亮就没有固定的光影；月亮并非舍弃水而去。’ 天依怀禅师问学人说：‘如果说舍弃污秽而取清净，那就属于妄想；如果说没有净土，那就违背了佛的教诲。修习净土的人应该如何修呢？’众人没有回答。禅师自己回答说：‘往生则决定往生，去则实际上没有去。’又说：‘譬如雁飞过长空，影子沉入寒冷的水中，雁没有留下踪迹的意思，水也没有留下影子的心。’ 广狭自在 因为十方世界不离一粒微尘，所以一粒微尘的至微之量等同于法界。佛刹虽然广大，也不离一粒微尘，十万里的遥远路程，也不超过方寸之地。 古今无间 因为过去、现在、未来三际不离当下这一念，所以三际都不可得。因为世间万象迁流变化，其本性却是常住不变的，所以经中说：‘观察那久远的事情，就像今天发生的一样。’在极短的时间内，经历诸佛之事，遍及十方世界。 一心不乱 真歇禅师说：‘念佛法门是修行捷径，既能接引上等根器的人，又能引导中下等根机的人，所以一心不乱的说法兼含两种含义：理一心和事一心。如果是事一心，人人都可以做到，只要一心忆念，就像龙得到了水，像老虎靠着山一样。’这就是《楞严经》（Surangama Sutra）所说的‘忆佛念佛，现前当来，必定见佛，不假方便，自得心开’。如果是理一心，也不是其他方法，直接将‘阿弥陀佛’（Amitabha）这四个字当作话头，一天二十四小时，从早晨的十念开始，直接提撕，不用有心念，不用无心念，不用亦有亦无心念，不用非有非无心念，前后念头断绝，一念不生，不经过任何阶梯，直接超越到佛地，得到。
English
English version: These three forces are indispensable: the power of vows, the power of practice, and the power of the Buddha. When these three forces combine, just like water and fire generating each other, with the three forces mutually supporting each other, one will surely be reborn in the Pure Land. The Moon Appears in Clear Water Layman Wuwei Yang said: 'The great vow sage comes from the Pure Land, but in reality, there is no coming; the ordinary person with deep faith and vows goes to the Pure Land, but in reality, there is no going. That land does not come to this land, and this land does not go to that land, yet the sages and ordinary beings can meet and interact. Why is this? The light of Amitabha (Amitabha) is like a pure and full moon, illuminating the ten directions. When the water is clear and still, the moon appears in its entirety; the moon does not come by taking the water. When the water is turbid and moving, the moon has no fixed light; the moon does not leave by abandoning the water.' Zen Master Tianyi Huai asked the students: 'If you say abandon the impure and take the pure, then it belongs to delusion; if you say there is no Pure Land, then you violate the Buddha's teachings. How should those who cultivate the Pure Land cultivate?' The crowd did not answer. The Zen master answered himself: 'Rebirth is definitely rebirth, going is actually not going.' He also said: 'For example, a goose flies across the long sky, and its shadow sinks into the cold water. The goose has no intention of leaving traces, and the water has no intention of keeping the shadow.' Freedom of Broadness and Narrowness Because the ten directions of the Dharma Realm are not apart from a single dust mote, the extreme smallness of a single dust mote is equal to the Dharma Realm. Although the Buddha-land is vast, it is not apart from a single dust mote; the distant journey of ten thousand miles does not exceed a square inch. No Gap Between Ancient and Modern Because the three times (past, present, and future) are not apart from a single thought, all three times are unattainable. Because the phenomena of the world change and flow, their nature is constant and unchanging, so the sutra says: 'Observe that distant event as if it happened today.' In a very short time, experience the affairs of all Buddhas, pervading the ten directions. Single-Mindedness Zen Master Zhenxie said: 'The Dharma gate of Buddha-Recitation is a shortcut to cultivation, which can both receive people of superior faculties and guide people of medium and inferior faculties. Therefore, the saying of single-mindedness includes two meanings: single-mindedness in principle and single-mindedness in practice. If it is single-mindedness in practice, everyone can do it, just single-mindedly remember, like a dragon getting water, like a tiger relying on a mountain.' This is what the Surangama Sutra (Surangama Sutra) says: 'Remembering the Buddha and reciting the Buddha, in the present and in the future, you will surely see the Buddha, without resorting to expedients, you will naturally attain enlightenment.' If it is single-mindedness in principle, it is not another method, directly take the four words 'Amitabha' (Amitabha) as a topic, twenty-four hours a day, starting from the ten recitations in the morning, directly contemplate, do not use intentional thought, do not use unintentional thought, do not use both intentional and unintentional thought, do not use neither intentional nor unintentional thought, the preceding and following thoughts are cut off, not a single thought arises, without going through any steps, directly transcend to the Buddha-ground, and attain. --------------------------------------------------------------------------------
Chinese
非净土之见佛简易于宗门乎信知乃佛乃祖在教在禅皆修净业同归一愿入得此门无量法门悉皆能入。 日用系缘 慈云云凡历涉缘务而内心不忘于佛及忆净土譬如世人切事系心虽经历言语去来坐卧种种作务而不妨密忆前事宛然念佛之心亦应如是或若失念数数摄还久久成性任运常忆又复觉心微起恶念即便忆佛以佛力故恶念自息若见它人受苦以念佛心怜愍于彼愿其离苦普贤行愿云欲行恶法皆悉不成所修善业皆速成就如是相续念佛系心能办一切净因功德 龙舒云凡闻恶声则念阿弥陀佛以消禳之愿一切人不为恶行凡见善事则念阿弥陀佛以赞助之愿一切人皆为善行无事则默念阿弥陀佛常抂目前使念念不忘能如此者其于净土决定往生。 睡时入观 大藏集诸经礼忏仪云修净土者凡入观与睡时应□先起立合掌一心向西十称阿弥陀佛观音势至清净海众毕即发愿言弟子现是凡夫罪业深重轮回六道不能出离今遇善知识得闻弥陀功德名号一心称念愿生净土愿佛哀悯垂手接引弟子不识弥陀世尊身相光明愿佛菩萨示现身相及国土庄严等事说是语已一心正念即便入观及睡或于正发愿时见诸瑞相或于观中得见或于睡梦得见此法近来大有灵验不能具述精进行之方信不虚。 拨无因果 圆顿行人语默动静皆遵圣教尽合 现代汉语译本： ‘非净土之见佛简易于宗门乎’，相信要知道，无论是佛陀还是祖师，在教理还是禅定中，都修习净土法门，共同归向一个愿望，进入这个法门，无量的法门都能进入。 日用系缘 慈云（指慈云遵式，宋代天台宗僧人）说，凡是经历各种事务，而内心不忘记佛，以及忆念净土，就像世人有重要的事情挂在心上，即使经历说话、来去、坐卧各种活动，也不妨碍暗暗地忆念之前的事情。念佛的心也应该这样。或者如果忘记了，就多次收摄回来，长久了就成为习惯，自然而然地常常忆念。又如果觉察到心中稍微生起恶念，就立刻忆念佛陀，因为佛陀的力量，恶念自然止息。如果看到其他人受苦，就用念佛的心怜悯他们，愿他们脱离痛苦。《普贤行愿品》说，想要做恶事，都不能成功，所修的善业，都能迅速成就。这样相续念佛，系念于心，能办成一切净因功德。龙舒（指王日休，南宋居士）说，凡是听到恶声，就念阿弥陀佛（Amitabha）来消除灾祸，愿一切人不作恶行；凡是见到善事，就念阿弥陀佛（Amitabha）来赞助，愿一切人都做善行。没事的时候就默念阿弥陀佛（Amitabha），常常放在眼前，使念念不忘。能这样做的，对于往生净土，必定能够往生。 睡时入观 《大藏集诸经礼忏仪》说，修习净土的人，凡是入观和睡觉的时候，应该先站立，合掌，一心向西，十称阿弥陀佛（Amitabha），观音（Avalokiteśvara），势至（Mahāsthāmaprāpta），清净海众。完毕后就发愿说：‘弟子现在是凡夫，罪业深重，轮回六道，不能脱离。现在遇到善知识，得闻弥陀（Amitabha）功德名号，一心称念，愿生净土。愿佛哀悯，垂手接引弟子。弟子不认识弥陀世尊（Amitabha）的身相光明，愿佛菩萨示现身相以及国土庄严等事。’说完这些话后，一心正念，就入观和睡觉。或者在正发愿的时候见到各种瑞相，或者在观中得见，或者在睡梦中得见。这个方法近来非常灵验，不能全部叙述，精进修行，相信不会虚假。 拨无因果 圆顿行人，言语、沉默、行动、静止，都遵循圣教，完全符合。
English
English version: 'Is seeing the Buddha easier in the Pure Land school than in the Zen school?' Believe and know that whether it is the Buddha or the patriarchs, in doctrine or in meditation, they all cultivate the Pure Land method, commonly returning to one vow. Entering this gate, countless Dharma gates can all be entered. Daily Association Ciyun (referring to Ciyun Zunshi, a Tiantai Buddhist monk in the Song Dynasty) said, whenever engaging in various affairs, the mind should not forget the Buddha and the recollection of the Pure Land. It is like a worldly person having important matters on their mind, even when speaking, coming and going, sitting, lying down, and engaging in various activities, it does not hinder the secret recollection of the previous matters. The mind of mindfulness of the Buddha should also be like this. Or if one forgets, repeatedly gather it back. Over time, it becomes a habit, and one naturally and constantly remembers. Furthermore, if one perceives a slight arising of evil thoughts in the mind, immediately remember the Buddha. Because of the Buddha's power, the evil thoughts will naturally cease. If one sees others suffering, use the mind of mindfulness of the Buddha to have compassion for them, wishing them to be free from suffering. The ‘Universal Worthy’s Conduct and Vows’ says, ‘Wanting to do evil deeds, all will not succeed; the good deeds cultivated will all be quickly accomplished.’ Continuously being mindful of the Buddha in this way, focusing the mind, can accomplish all pure causes and merits. Longshu (referring to Wang Rixiu, a lay Buddhist in the Southern Song Dynasty) said, whenever hearing evil sounds, recite Amitabha (Amitabha) to dispel calamities, wishing that all people do not commit evil deeds; whenever seeing good deeds, recite Amitabha (Amitabha) to assist, wishing that all people do good deeds. When there is nothing to do, silently recite Amitabha (Amitabha), constantly keeping it before one's eyes, so that one is mindful in every thought. Those who can do this will definitely be reborn in the Pure Land. Entering Contemplation at Bedtime The ‘Great Treasury Collection of Sutras and Rituals of Repentance’ says, those who cultivate the Pure Land should, whenever entering contemplation and at bedtime, first stand up, join their palms, and single-mindedly face west, reciting Amitabha (Amitabha), Avalokiteśvara (Avalokiteśvara), Mahāsthāmaprāpta (Mahāsthāmaprāpta), and the Pure Ocean Assembly ten times. After finishing, make a vow, saying: ‘Disciple is now a common person, with deep karmic hindrances, transmigrating in the six realms, unable to escape. Now encountering a good teacher, I have heard of Amitabha’s (Amitabha) meritorious virtues and name, and single-mindedly recite it, wishing to be reborn in the Pure Land. May the Buddha have compassion and extend a hand to receive and guide this disciple. Disciple does not recognize the bodily form and light of Amitabha World Honored One (Amitabha), may the Buddhas and Bodhisattvas manifest their bodily forms and the adornments of the land.’ After saying these words, with single-minded right mindfulness, enter contemplation and sleep. Or, at the time of making the vow, one may see various auspicious signs, or one may see them in contemplation, or one may see them in dreams. This method has been very efficacious recently, and cannot be fully described. Diligently practice it, and believe that it is not false. Denying Cause and Effect The practitioner of perfect and immediate enlightenment, in speech, silence, movement, and stillness, all follow the holy teachings and are in complete accordance. --------------------------------------------------------------------------------