Chinese
。极所忧疑者。我今虽念佛求生。倘临终佛不来接引。岂不唐捐其功。故劝云。凡百念佛。勿忧不应。以生佛天性相关故。弥陀誓愿成就故。 △次劝立宗。 但当生信忆念。数数发愿愿生西方。 世人于净土法门不忻乐者。凡堕三失。一者不信。二者不念。三者不愿。不信品数至多。大约有三种。一者全然不信。外道有之。二者但信有己佛。不信有他佛。禅人有之。三者信有他佛。不信己佛。事相行人有之。今论主劝人须己他兼信。斯悟生佛不二也。二者不念亦有三种。一者全然不念。悠悠凡夫有之。二者念己。而不念他。禅人有之。三者念他而不念己。事相之人有之。今论主劝人须己他并念。斯悟念而无念也。三者不愿亦有三种。一者全然不愿。悠悠凡夫有之。二者愿自成佛。不愿他佛摄成。此禅人有之。三者愿他佛来迎。不知己佛自往。此事相人有之。今论主劝人须己他并愿。斯悟生即无生也。 △三譬生佛感应任运。 如磁石与针。任运吸取。 磁石。即慈母石也。磁为铁之母。铁为磁之子。此无情中亦天性相关。气分相摄。任运而然。不假勉强。以喻弥陀无缘慈。悲为众生之慈母。感应道交无差忒者也。 △四明生佛感应难易三。初借譬感应合否。 然 现代汉语译本：最让人忧虑和怀疑的是，我现在虽然念佛求生净土，但如果临终时阿弥陀佛不来接引，岂不是白费功夫？所以劝导说：凡是念佛的人，不要担心没有感应，因为众生和佛的天性是相关的，而且阿弥陀佛的誓愿一定会成就。 其次是劝人确立宗旨。 只要生起信心，忆念阿弥陀佛，并且多次发愿往生西方极乐世界。 世人对于净土法门不欢喜的原因，大致可以归为三种缺失：一是没有信心，二是没有忆念，三是没有发愿。没有信心的情况有很多种，大致有三种：一是完全不相信，外道中常见；二是只相信有自性佛（己佛），不相信有他方佛（他佛），禅宗修行人中常见；三是相信有他方佛，不相信有自性佛，从事相上修行的行人中常见。现在论主劝人必须自性佛和他方佛都相信，这样才能领悟众生和佛是不二的。二是没有忆念也有三种：一是完全不忆念，庸庸碌碌的凡夫常见；二是只忆念自性佛，而不忆念他方佛，禅宗修行人中常见；三是只忆念他方佛，而不忆念自性佛，从事相上修行的行人中常见。现在论主劝人必须自性佛和他方佛都忆念，这样才能领悟忆念即是无念。三是没有发愿也有三种：一是完全不发愿，庸庸碌碌的凡夫常见；二是只愿自己成佛，不愿他方佛摄受自己成就，这种禅宗修行人中常见；三是愿他方佛来迎接，却不知道自性佛本来就能前往，这种从事相上修行的行人中常见。现在论主劝人必须自己和他方都发愿，这样才能领悟往生即是无生。 第三是用比喻说明众生和佛的感应是自然而然的。 就像磁石和铁针，自然而然地相互吸引。 磁石，就是慈母石。磁是铁的母亲，铁是磁的儿子。这无情之物中也有天性相关的，气分相互摄取，自然而然，不需要勉强。用它来比喻阿弥陀佛无缘大慈，以慈悲为众生的慈母，感应道交没有丝毫差错。 第四是说明众生和佛感应的难易。首先借用比喻说明感应是否能合。
English
English version: The most worrying and doubtful thing is that although I am now reciting the Buddha's name seeking rebirth [in the Pure Land], if Amitabha Buddha (Amitabha: The Buddha of Infinite Light and Life) does not come to receive me at the time of death, wouldn't all my efforts be in vain? Therefore, it is advised: All those who recite the Buddha's name, do not worry about not receiving a response, because the nature of sentient beings and the Buddha are related, and Amitabha's vow will surely be fulfilled. Next is to encourage establishing a principle. Just generate faith, remember the Buddha, and repeatedly make vows to be reborn in the Western Pure Land. The reason why people do not rejoice in the Pure Land Dharma (Pure Land Dharma: The teachings and practices related to achieving rebirth in the Pure Land) can be attributed to three shortcomings: first, lack of faith; second, lack of mindfulness; and third, lack of vows. There are many kinds of lack of faith, roughly three types: first, complete disbelief, common among heretics; second, believing only in one's own Buddha (己佛, Jī Fó: one's inherent Buddha-nature), not believing in other Buddhas (他佛, Tā Fó: Buddhas in other realms), common among Chan practitioners; third, believing in other Buddhas, not believing in one's own Buddha, common among practitioners who focus on rituals and practices. Now, the author advises people to believe in both one's own Buddha and other Buddhas, so as to realize that sentient beings and the Buddha are not two. Second, lack of mindfulness also has three types: first, complete lack of mindfulness, common among ordinary people; second, being mindful only of one's own Buddha, not being mindful of other Buddhas, common among Chan practitioners; third, being mindful only of other Buddhas, not being mindful of one's own Buddha, common among practitioners who focus on rituals and practices. Now, the author advises people to be mindful of both one's own Buddha and other Buddhas, so as to realize that mindfulness is non-mindfulness. Third, lack of vows also has three types: first, complete lack of vows, common among ordinary people; second, only vowing to become a Buddha oneself, not wishing to be received and accomplished by other Buddhas, common among Chan practitioners; third, wishing for other Buddhas to come and receive, but not knowing that one's own Buddha can go there, common among practitioners who focus on rituals and practices. Now, the author advises people to make vows for both oneself and others, so as to realize that rebirth is non-birth. Third is to use a metaphor to illustrate that the response between sentient beings and the Buddha is natural. Like a magnet and a needle, they attract each other naturally. A magnet is like a loving mother stone. Magnet is the mother of iron, and iron is the son of magnet. Even in these inanimate objects, there is a natural connection, with their energies attracting each other naturally, without any effort. This is used to illustrate Amitabha's unconditional compassion, with compassion being the loving mother of sentient beings, and the interaction of response and the Way is without any error. Fourth is to explain the ease or difficulty of the response between sentient beings and the Buddha. First, use a metaphor to illustrate whether the response can be aligned. --------------------------------------------------------------------------------
Chinese
磁能吸铁而不能吸铜。针能合磁而不能合玉。 喻中以磁铁例之铜玉。以喻泛的亲疏。下合法中义甚明显。 △次合法誓愿相关。 譬犹佛能度有缘而不能度无缘。众生易感弥陀。而不易感诸佛。岂非生佛。誓愿相关者乎。 佛能度有缘。不能度无缘。如磁能吸铁。不能吸铜。众生易感弥陀。而不易感诸佛。如针能合磁。而不能合玉。今弥陀佛与我释迦。自为大通智胜十六王子以来。恒在娑婆怜愍众生。慈悲誓愿者深。与物结缘者众。行行填愿者久。摄取佛土者胜。忆念众生者切。神通力用者大。天性相关非浅浅也。 △三结显当具三要。 是以求生净土者。信行愿三。缺一不可。 信行愿三。名为往生三要。要者紧要。谓此三皆是往生紧要。一不可缓。又要领。如衣之领。如裳之要。提领而衣来。举要而裳至。盖行无信不立。信无行不成。二法无愿。又无约束。信喻船之点首。行如船之橹棹。愿如船之尾柁。三者俱备。往生净土必矣。 △次二门。明时处不隔二。初一门约处论妙。次一门约时论妙。初中二。初标。 九彼此恒一门。 彼。指极乐。此。指娑婆。彼此净秽虽殊。不外当人一念。故称恒一。 △次释二。初述偈立宗。 若 现代汉语译本 磁铁能吸引铁，却不能吸引铜。针能与磁铁相合，却不能与玉相合。 这是用磁铁和铜、玉来比喻。用以比喻普遍的亲疏关系。下面的合法性中的意义非常明显。 △其次，合法性与誓愿相关。 譬如佛能度化有缘之人，却不能度化无缘之人。众生容易感应阿弥陀佛（Amitabha，音译名，意为无量光佛），而不容易感应其他诸佛。这难道不是因为佛与众生之间的誓愿相互关联吗？ 佛能度化有缘之人，不能度化无缘之人，就像磁铁能吸引铁，不能吸引铜一样。众生容易感应阿弥陀佛，而不容易感应其他诸佛，就像针能与磁铁相合，不能与玉相合一样。现在阿弥陀佛与我释迦牟尼佛（Sakyamuni，佛名，意为释迦族的圣人），自从大通智胜佛（Mahabhijna-jnanabhibhu Buddha，佛名）时的十六王子以来，一直都在娑婆世界（Saha world，佛教术语，指充满苦难的世界）怜悯众生。他们的慈悲誓愿深厚，与众生结缘众多，履行誓愿的时间长久，摄取佛土的功德殊胜，忆念众生的心意恳切，神通力用广大。这种天性上的关联绝非浅薄。 △第三，总结时要明确具备信、行、愿三要素。 因此，求生净土的人，信、行、愿三者，缺一不可。 信、行、愿三者，被称为往生净土的三要。‘要’是紧要的意思，意思是这三者都是往生净土的紧要因素，一个都不能放松。‘要’又是纲要、要领的意思，就像衣服的领子，裙子的腰一样。提起领子衣服就顺了，抓住腰裙子就提起来了。因为没有信心，修行就不能确立；没有修行，信心就不能成就。二法没有愿力，就没有约束。信就像船的点首，行就像船的橹棹，愿就像船的尾舵。三者都具备，往生净土就必定能实现。 △其次是二门，说明时间和空间并不相互隔绝。第一门是从空间上论述其妙处，第二门是从时间上论述其妙处。第一门中又分为两部分。第一部分是标示。 九、彼此恒一门。 ‘彼’，指极乐世界（Sukhavati，佛教术语，阿弥陀佛的净土）。‘此’，指娑婆世界。彼此净土和秽土虽然不同，但不离当人的一念心。所以称为‘恒一’。 △其次是解释，分为两部分。第一部分是陈述偈颂，确立宗旨。 若
English
English version A magnet attracts iron but not copper. A needle can be joined to a magnet but not to jade. This uses the example of a magnet, copper, and jade. It is used to illustrate the commonality of closeness and distance. The meaning in the following legalities is very clear. △ Next, legality is related to vows. For example, a Buddha can liberate those with affinity but not those without affinity. Sentient beings easily connect with Amitabha (Amitabha, transliteration, meaning Infinite Light Buddha) but not easily with other Buddhas. Isn't this because the vows between the Buddha and sentient beings are interconnected? A Buddha can liberate those with affinity but not those without affinity, just as a magnet can attract iron but not copper. Sentient beings easily connect with Amitabha but not easily with other Buddhas, just as a needle can be joined to a magnet but not to jade. Now, Amitabha Buddha and I, Sakyamuni Buddha (Sakyamuni, Buddha's name, meaning sage of the Sakya clan), since the sixteen princes of Mahabhijna-jnanabhibhu Buddha (Mahabhijna-jnanabhibhu Buddha, Buddha's name), have always been in the Saha world (Saha world, Buddhist term, referring to the world full of suffering) pitying sentient beings. Their compassionate vows are deep, they have formed many connections with sentient beings, they have fulfilled their vows for a long time, their merit in taking in Buddha lands is supreme, their remembrance of sentient beings is earnest, and their supernatural powers are vast. This natural connection is by no means shallow. △ Third, when summarizing, it should be clear that the three essentials of faith, practice, and vows are present. Therefore, for those who seek rebirth in the Pure Land, faith, practice, and vows are indispensable. Faith, practice, and vows are called the three essentials for rebirth in the Pure Land. 'Essential' means crucial, meaning that these three are all crucial factors for rebirth in the Pure Land, and none can be relaxed. 'Essential' also means outline and key, like the collar of a garment or the waist of a skirt. Lifting the collar straightens the garment, and grasping the waist raises the skirt. Because without faith, practice cannot be established; without practice, faith cannot be accomplished. Without vows, the two dharmas have no restraint. Faith is like the bow of a ship, practice is like the oars of a ship, and vows are like the rudder of a ship. With all three present, rebirth in the Pure Land is certain. △ Next are the two gates, explaining that time and space are not mutually isolated. The first gate discusses its wonders from the perspective of space, and the second gate discusses its wonders from the perspective of time. The first gate is divided into two parts. The first part is the indication. Nine, the gate of constant oneness between here and there. 'There' refers to the Pure Land of Ultimate Bliss (Sukhavati, Buddhist term, Amitabha's Pure Land). 'Here' refers to the Saha world. Although the Pure Land and the defiled land are different, they are inseparable from the one thought of the person. Therefore, it is called 'constant oneness'. △ Next is the explanation, divided into two parts. The first part is stating the verses and establishing the purpose. If --------------------------------------------------------------------------------
Chinese
人临终时。能不失正念。或见光见华。已受宝池生。 净业办于一生。正念主于临去。此古人所谓平居念正。临终安得不正。此得之于上者也。平居散心称佛。临终摄散归定。此得之于中者也。凡愚恶逆众生。善友勉励归正。此得之于下者也。净土法门。不必尽然。但得临终一念归正。华池九品俱预法流。然有虽正念而绝无闻见。识托莲华者。又有业牵冥界。判决往生者。不在此论。今明彼此恒一。正在此土临终见光见华。已受彼土宝池化生。苟非恒一。焉臻此妙。 △次依宗释义三。初约事验以立根本。 论曰。彼生传云。张抗。仕石晋为翰林学士。课大悲咒十万遍。愿生西方。一日寝疾。惟念佛号。忽谓家人曰。西方净土秪在堂屋西边。阿弥陀佛坐莲华上。见翁儿在莲华池金沙地上礼拜嬉戏。良久念佛而化。翁儿。抗之孙也。 张抗。举往生人。课大悲咒。指往生行愿。惟念佛号。指正念之由。盖临终苦逼无暇诵咒。惟佛号省力。易成正念。谓家人语。正明彼此恒一之验。有人疑此是魔事者。皆由不知惟心净土之理。故也。或问曰。所见莲华。是净土相。若翁儿亦在其中。此儿生耶死耶。若死无有行愿。云何往生。若生岂有生人同居莲界。皆不然也。答曰。别本载翁儿三岁而亡。或是再 现代汉语译本 人在临终的时候，如果能够不失去正确的念头（正念：指对阿弥陀佛的忆念），或者见到光明、见到莲花，就已经注定会在极乐世界的宝池中化生。 净土法门的修持，在于一生精进；而临终的正念，则至关重要。这就是古人所说的，平时念佛端正，临终才能安稳不乱。这是上等根器的人所能达到的境界。平时散乱心念佛，临终能够收摄散乱，归于一心，这是中等根器的人所能达到的境界。至于那些凡夫、愚昧、作恶之人，通过善友的劝勉鼓励，最终归于正念，这是下等根器的人所能达到的境界。修习净土法门，不必完全拘泥于这些。只要临终一念归于正念，就能在极乐世界的莲花池中预定自己的品位。然而，也有一些人虽然正念，但并没有任何见闻，神识寄托于莲花之中往生；还有一些人被业力牵引到冥界，经过判决后往生。这些情况不在我们讨论的范围之内。现在所说的是，此土和彼土始终如一，正是在此土临终时见到光明、见到莲花，就已经注定在彼土的宝池中化生。如果不是始终如一，怎么能达到如此殊胜的境界呢？ △下面根据宗义解释，分为三部分。首先，从事实的验证来确立根本。 论中说，《彼生传》记载：张抗，在后晋时期担任翰林学士，持诵大悲咒十万遍，发愿往生西方极乐世界。有一天生病，只是念诵佛号。忽然对家人说：‘西方净土就在堂屋的西边，阿弥陀佛（Amitābha：佛教中西方极乐世界的教主）坐在莲花上，我看见我的孙子翁儿在莲花池的金沙地上礼拜嬉戏。’过了一会儿，念佛而逝。翁儿，是张抗的孙子。 张抗，是往生者的例子。持诵大悲咒，指的是往生的行愿。只是念诵佛号，指的是正念的由来。因为临终时痛苦逼迫，没有时间诵咒，只有佛号省力，容易成就正念。对家人说的话，正是表明此土和彼土始终如一的验证。有人怀疑这是魔事，都是因为不了解唯心净土的道理。有人问：‘所见的莲花，是净土的景象。如果翁儿也在其中，这个孩子是活着还是死了呢？如果死了，就没有行愿，怎么能往生？如果活着，难道有活人同住在莲花界吗？’这些说法都不对。回答说：别的版本记载翁儿三岁就去世了，或许是再次...