Chinese
"", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", -------------------------------------------------------------------------------- 诸佛习相远故。念念与之迷背耳。 △次引譬。 故势至菩萨云。一人专忆。一人专忘。若逢不逢。或见非见。 一人专忆。譬诸佛无时不欲度生。一人专忘。譬众生念念与之迷背。以佛欲度故。若逢或见。以生迷背故。不逢非见。 △次正明有感即应二。初譬合母子相忆二。初譬。 子若忆母。如母忆时。母子历生。不相违远。 子若忆母者。譬众生念佛也。如母忆时者。譬念佛当亲切。不当疏泛。疏泛而念。如子之忆也不专。必当如母忆子之时。无处不思。无时不念。以喻念佛之心。于三际时。十方处。莫不称性而观。绝待而照。果能如是。则佛母生子。从生至生。不相违远。此中虽明感应道交。实符始本一念。学者知之。 △次合。 若众生心。忆佛念佛。现前当来。必定见佛。去佛不远。 忆佛且约事为言。念佛当约理而论。约事则心心缘于净境。约理则念念契于本源。如是则十六胜境。次第而观。一心三观。圆融而照。能如此忆念。此世现前。即得见佛。舍身来世。必臻品位。盖此人全体荷担。去佛不相辽远矣。 △次结劝功由天性。 正由一理平等。天性相关。故得任运㧞苦与乐。 一理平等者。众生三性。与诸佛三身不二 现代汉语译本 诸佛的习性与我们相距遥远，所以我们念念都与佛背道而驰。 △下面引用比喻。 所以势至菩萨说：‘一人专心忆念，一人专心遗忘，这样就如同相逢却不相逢，或者看见却不看见。’（*Mahāsthāmaprāpta，意为大势至菩萨*） 一人专心忆念，比喻诸佛无时无刻不想度化众生。一人专心遗忘，比喻众生念念都与佛背道而驰。因为佛想度化，所以说‘若逢或见’。因为众生迷惑背离，所以说‘不逢非见’。 △下面正式阐明有感即应的道理，分为两部分。首先用母子相忆来比喻，分为两部分。首先是比喻。 如果孩子忆念母亲，如同母亲忆念孩子一样，母子生生世世，都不会互相违背远离。 孩子如果忆念母亲，比喻众生念佛。如同母亲忆念孩子一样，比喻念佛应当亲切，不应当疏远。疏远地念佛，就像孩子忆念母亲一样不专心。必须像母亲忆念孩子的时候一样，无处不思念，无时不挂念。用这个比喻念佛的心，在过去、现在、未来三世，在十方世界，没有不符合自性的观照，没有不超越对待的照见。如果真能这样，那么佛母生子，从生到生，都不会互相违背远离。这里虽然阐明感应道交的道理，实际上符合始本一念。学习的人要知道这一点。 △下面是合喻。 如果众生心，忆佛念佛，现在和将来，必定能见到佛，离佛不远。 忆佛且从事相上来说，念佛应当从理体上来说。从事相上说，就是心心缘于清净的境界。从理体上说，就是念念契合于本源。这样，就能次第观想十六胜境，一心三观，圆融照见。能如此忆念，此生现前，就能见到佛。舍弃此身，来世必定达到上品莲位。这样的人，全体荷担，离佛不相辽远了。 △下面总结劝勉，说明功德源于天性。 正是由于一理平等，天性相关，所以能够自然而然地拔除痛苦，给予快乐。 一理平等，是指众生的三性，与诸佛的三身没有分别。
English
English version The habitual characteristics of all Buddhas are far removed from us, so we are constantly turning away from them in our thoughts. △ Next, a metaphor is introduced. Therefore, Bodhisattva Mahāsthāmaprāpta (*Mahāsthāmaprāpta, meaning 'Great Strength Arrived'*) said: 'One person remembers intently, while the other forgets intently. It is like meeting but not meeting, or seeing but not seeing.' One person remembering intently is a metaphor for the fact that all Buddhas always want to liberate sentient beings. One person forgetting intently is a metaphor for sentient beings constantly turning away from the Buddhas in their thoughts. Because the Buddha wants to liberate, it is said 'meeting or seeing.' Because sentient beings are deluded and turn away, it is said 'not meeting or not seeing.' △ Next, it is formally clarified that there is a response to every feeling, in two parts. First, the analogy of a mother and child remembering each other, in two parts. First, the analogy. If a child remembers its mother, just as the mother remembers the child, the mother and child, through lifetimes, will not be separated or distant from each other. If a child remembers its mother, it is a metaphor for sentient beings reciting the Buddha's name. Just as the mother remembers the child, it is a metaphor for reciting the Buddha's name with intimacy, not with indifference. Reciting with indifference is like a child remembering its mother without focus. It must be like a mother remembering her child, thinking of them everywhere and at all times. This is used as a metaphor for the mind of reciting the Buddha's name, in the three periods of time (past, present, future), in the ten directions, without anything that does not accord with one's nature, without any dualistic views. If one can truly be like this, then the Buddha-mother giving birth to a child, from birth to birth, will not be separated or distant from each other. Although this clarifies the principle of the interaction of feeling and response, it actually accords with the single thought of the beginning and the origin. Students should know this. △ Next is the synthesis. If sentient beings' minds remember the Buddha and recite the Buddha's name, in the present and in the future, they will certainly see the Buddha and will not be far from the Buddha. Remembering the Buddha is spoken of in terms of phenomena, while reciting the Buddha's name should be discussed in terms of principle. In terms of phenomena, it means that the mind is focused on the pure realm. In terms of principle, it means that every thought is in accordance with the original source. In this way, one can observe the sixteen excellent realms in sequence, and the one mind and three contemplations are perfectly integrated and illuminated. If one can remember and recite in this way, in this life, one can see the Buddha in the present. Abandoning this body, in the next life, one will certainly reach the upper grades of lotus birth. Such a person bears the entire burden and is not far from the Buddha. △ Next, it concludes with encouragement, explaining that merit comes from inherent nature. It is precisely because of the equality of one principle and the connection of inherent nature that one can naturally remove suffering and give happiness. The equality of one principle refers to the fact that the three natures of sentient beings are not different from the three bodies of all Buddhas. --------------------------------------------------------------------------------
Chinese
也。天性相关者。此借世间法为譬。天以阴阳五行。化生万物。同一气类。故曰天地为一大天地。人身为一小天地。父之传子。亦以己之小天地而化生其子。大小同气。父子同形。骨血相符。业类相召。此天性之相关也。生佛之道亦然。同一体性。共一觉源。似天性相关之道。诸佛慈悲。常欲与乐而㧞苦。苟有机感扣。即蒙起应。皆自然而然。故曰任运。 △次释成此宗四。初明弥陀妙应已成。 况无量寿佛。因中所发四十八愿。誓取极乐。摄受有情。今道果久成。僧那久满。 诸佛誓愿慈悲。虽皆平等。然亦有泛有切。有亲有疏。前明拔苦与乐。功由天性。且泛明诸佛。莫不如此。然以誓愿言之。诸佛与堪忍众生。泛而且疏。惟我释迦与弥陀。因中同为伯仲。慈悲偏愍娑婆。故释迦生五浊恶世。折伏刚强。弥陀出清泰乐邦。摄受调顺。譬如严父慈母。作之成之。化道斯就。盖菩萨慈悲。虽复平等。誓愿开合。不无殊异。合之惟是四弘。开之则增减不一。故药师开为十二。法藏开为四十八。然在因但发僧那于始心。今弥陀居果。则终大悲以赴难。妙应已成。而妙感斯赴。故弥陀慈悲。切而更亲也。 △次劝众生妙感当立二。初劝勿疑。 故凡百众生。勿忧佛不来应。 世人念佛 现代汉语译本： 也。天性相关者。这是借用世间的法则来做比喻。天以阴阳五行，化生万物，同属于一种气类。所以说天地是一个大的天地，人身是一个小的天地。父亲传给儿子，也是用自己的小天地来化生他的儿子。大小同气，父子同形，骨血相符，业力种类相互感召，这就是天性的相关。生佛的道理也是这样，同一体性，共一个觉悟的根源，类似于天性相关的道理。诸佛慈悲，常常想要给予快乐而拔除痛苦，只要有根机感应，就会得到佛的应答，一切都是自然而然的，所以说是任运。 △接下来解释成就此宗的四个方面。首先说明弥陀（Amitābha）的妙应已经成就。 况且无量寿佛（Amitābha），在因地中所发的四十八愿，誓愿要取得极乐世界，摄受有情众生。现在道果已经长久成就，誓愿已经圆满。 诸佛的誓愿慈悲，虽然都是平等的，然而也有普遍和切要、亲近和疏远的区别。前面说明拔除痛苦和给予快乐，功劳在于天性，只是普遍地说明诸佛都是这样。然而从誓愿来说，诸佛与堪忍世界的众生，是普遍而且疏远的。只有我释迦（Śākyamuni）和弥陀（Amitābha），在因地中同为道友，慈悲特别怜悯娑婆世界。所以释迦（Śākyamuni）生在五浊恶世，折服刚强众生，弥陀（Amitābha）出现在清泰乐邦，摄受调顺众生。譬如严厉的父亲和慈祥的母亲，成就众生，教化之道因此成就。菩萨的慈悲，虽然是平等的，誓愿的开合，不无差异。合起来只是四弘誓愿，分开来则增减不一。所以药师佛（Bhaiṣajyaguru）开为十二大愿，法藏比丘（Dharmākara）开为四十八大愿。然而在因地只是发起了誓愿于最初的心，现在弥陀（Amitābha）居于果地，则是始终以大悲来赴难，妙应已经成就，而妙感也随之而来。所以弥陀（Amitābha）的慈悲，是切要而且更加亲近的。 △接下来劝导众生妙感应当建立，分为两点。首先劝导不要怀疑。 所以一切众生，不要担忧佛不来应。
English
English version: Also, those related by inherent nature. This borrows worldly laws as a metaphor. Heaven uses yin and yang, and the five elements, to transform and generate all things, belonging to the same kind of qi (energy). Therefore, it is said that heaven and earth are one great heaven and earth, and the human body is one small heaven and earth. A father passing on to his son is also using his own small heaven and earth to transform and generate his son. The large and small share the same qi, father and son share the same form, bones and blood are compatible, and karmic types attract each other. This is the connection of inherent nature. The path of sentient beings and Buddhas is also like this, sharing the same essence, sharing the same source of enlightenment, similar to the principle of inherent nature being related. The compassion of all Buddhas is to always want to give joy and remove suffering. If there is a receptive opportunity, one will receive the Buddha's response, all of which is natural, so it is called 'effortless functioning'. △ Next, explain the four aspects of accomplishing this school. First, clarify that the wonderful response of Amitābha (Infinite Life Buddha) is already accomplished. Moreover, Amitābha (Amitābha) Buddha, the forty-eight vows made in the causal stage, vowed to take the Land of Ultimate Bliss and gather sentient beings. Now the fruit of the path has long been accomplished, and the vows have been fulfilled for a long time. The vows and compassion of all Buddhas are equal, but there are also general and specific, close and distant differences. The previous explanation of removing suffering and giving joy, the merit lies in inherent nature, and generally explains that all Buddhas are like this. However, in terms of vows, the Buddhas and the sentient beings of the world of endurance are general and distant. Only Śākyamuni (Śākyamuni) and Amitābha (Amitābha), in the causal stage, were fellow practitioners, and compassion particularly pities the Saha world. Therefore, Śākyamuni (Śākyamuni) was born in the evil world of the five turbidities, subduing the stubborn, and Amitābha (Amitābha) appeared in the pure and peaceful land, gathering and subduing the docile. It is like a strict father and a loving mother, accomplishing sentient beings, and the path of transformation is thus accomplished. Although the compassion of Bodhisattvas is equal, the opening and closing of vows are not without differences. Combining them is only the Four Great Vows, and separating them increases or decreases differently. Therefore, Bhaiṣajyaguru (Medicine Buddha) opened into twelve great vows, and Dharmākara (Dharmākara) opened into forty-eight great vows. However, in the causal stage, vows were only made at the initial mind, and now Amitābha (Amitābha) resides in the fruit stage, and ultimately goes to the rescue with great compassion. The wonderful response has been accomplished, and the wonderful feeling follows. Therefore, Amitābha's (Amitābha) compassion is specific and even closer. △ Next, encourage sentient beings to establish wonderful feelings, divided into two points. First, encourage not to doubt. Therefore, all sentient beings, do not worry that the Buddha will not respond. --------------------------------------------------------------------------------