English
' Therefore, Samantabhadra Bodhisattva (普賢菩薩, Samantabhadra, one of the four great bodhisattvas in Buddhism, symbolizing reason and practice) is the eldest son in the Avatamsaka Sutra (華嚴經, Avatamsaka Sutra), although everywhere is the Hua-yan World, everywhere is the Lotus Land, but" ] } ``` -------------------------------------------------------------------------------- 行愿品。必拳拳乎以往生安乐为言也。已悟尚然。未悟可知矣。 问。参禅贵一心不生。念佛贵净念相继。兹参究念佛一门。意在妙悟而得往生也。今念时虽心佛分明。参时即二俱坐断。断故参功渐胜。念力渐微。则他时焉得亦悟亦生耶。 答。一念不生是禅非参。起念下疑。乃名曰参。楞严云。又以此心。反覆研究等是也。念时参时。俱属有念。亦不相悖。 答钱养淳州守广沾 问。此心放逸来久。虽以念佛摄持。暂得还失。如何保任。 答。久反之地。非一战所可收功。惟在坚勇不退。直待心地开明。自然一得永得。 问。猿方着销。渐即昏沉。惺惺䇿发。随复散乱。云何降伏。 答。寂寂治散乱。散去。则生昏沉。惺惺治昏沉昏去。则生散乱。止观双持。昏散皆退。今只须精明念佛。念无二念曰精。念而返照曰明。精即止。明即观。一念佛而止观备矣。 问。七处徴心。心不在内外中间。二祖问安心。心不可得。云安心竟。此非凡夫境界。今欲住对面念如何。 答。莫管七处八处。亦莫管安与不安。亦莫管对面不对面。但只一心念佛。古云。直趋无上菩提。一切是非莫管。 问。治生产业。皆与实。相不相违背。佛法誓在普济。不爱发肤。而治生情存什一。如何圆解。 答。若一向举扬向上。不但治生产业。即杀盗。淫。妄。何曾与实相违。背。今就世间论。什一是世间常理。亦不碍道。彼欺罔取利者。乃不可耳。 答朱西宗居士 问。苦迫中如 ```json { "translations": [ "现代汉语译本\n\n行愿品（指导实践的品）必定恳切地以求往生安乐世界为宗旨。已经觉悟的人尚且如此，未觉悟的人就更可想而知了。", "问：参禅注重一心不生，念佛注重净念相继。现在参究念佛这一法门，意在通过妙悟而得以往生。如今念佛时虽然心和佛分明，参禅时就将两者都截断。因为截断的缘故，参禅的功夫逐渐增强，念佛的力量逐渐减弱，那么将来怎么能够既开悟又往生呢？", "答：一念不生是禅，不是参。生起念头并产生疑问，才叫做参。如《楞严经》所说：‘又以此心，反复研究’等等。念佛时和参禅时，都属于有念，并不互相冲突。", "答钱养淳州守广沾", "问：这颗心放逸很久了，虽然用念佛来摄持，暂时得到又会失去，如何才能保任呢？", "答：长期被攻占的土地，不是一次战斗就能收复的。只有坚持勇敢不退缩，直到心地开明，自然就能一得永得。", "问：心猿刚被束缚，渐渐就昏沉；想要警醒策励，随即又散乱。如何才能降伏它呢？", "答：用寂静来对治散乱，散乱去除，就会产生昏沉；用惺惺来对治昏沉，昏沉去除，就会产生散乱。止观双修，昏沉和散乱都能退去。现在只需要精明地念佛。念佛没有二念叫做精，念佛时反观自照叫做明。精就是止，明就是观。念一句佛，止和观就都具备了。", "问：七处征心（在身体的七个部位寻找心），心不在内外中间；二祖（慧可）问安心，心不可得，于是安心完毕。这不是凡夫的境界。现在想要安住在对面念佛，该如何做呢？", "答：不要管七处八处，也不要管安与不安，也不要管对面不对面。只管一心念佛。古人说：‘直趋无上菩提，一切是非莫管。’", "问：经营产业，都与实相（事物的真实面貌）相违背吗？佛法誓愿普度众生，不吝惜头发和皮肤，而经营产业却存有十分之一的私心。如何圆融地理解呢？", "答：如果一味地高举向上，那么不仅是经营产业，即使是杀盗淫妄，又何曾与实相违背呢？现在就世间的角度来说，十分之一是世间的常理，也不妨碍修行。那些欺骗蒙蔽而获取利益的人，才是不可以的。", "答朱西宗居士", "问：在痛苦逼迫中，如" ], "english_translations": [ "English version\n\nThe chapter on practices and vows (Xing Yuan Pin) must earnestly take rebirth in the Land of Ultimate Bliss (An Le) as its aim. If even those who are enlightened do so, how much more so should those who are not?", "Question: Chan (Zen) emphasizes the arising of no thought, while Buddha-Recitation emphasizes the continuous succession of pure thoughts. Now, I am studying the Dharma gate of Buddha-Recitation-Chan, intending to attain rebirth through profound enlightenment. However, while the mind and Buddha are distinct during Buddha-Recitation, both are severed during Chan practice. Because of this severance, the effort in Chan gradually increases, while the power of Buddha-Recitation gradually diminishes. How then can one attain both enlightenment and rebirth in the future?", "Answer: The arising of no thought is Chan, not Chan practice (Can). Raising a thought and generating doubt is called Chan practice. As the Shurangama Sutra says, 'Again, using this mind, repeatedly investigate,' and so on. Both Buddha-Recitation and Chan practice involve thoughts, and are not contradictory.", "Answer to Qian Yangchun, Prefect of Guangzhan", "Question: This mind has been unrestrained for a long time. Although I use Buddha-Recitation to restrain it, I gain it temporarily only to lose it again. How can I maintain it?", "Answer: Land that has been occupied for a long time cannot be recovered in a single battle. One must be steadfast, courageous, and unyielding, until the mind ground is enlightened. Then, one will naturally gain it once and for all.", "Question: As soon as the mind-monkey is restrained, it gradually becomes drowsy. When I try to awaken it, it immediately becomes scattered again. How can I subdue it?", "Answer: Use stillness to cure scattering. When scattering is gone, drowsiness arises. Use alertness to cure drowsiness. When drowsiness is gone, scattering arises. Practice both cessation and contemplation together, and both drowsiness and scattering will retreat. Now, you only need to recite the Buddha's name with precision and clarity. Reciting without a second thought is called precision. Reciting and reflecting inwardly is called clarity. Precision is cessation, and clarity is contemplation. With one thought of Buddha, both cessation and contemplation are complete.", "Question: When searching for the mind in seven places (Qi Chu Zheng Xin), the mind is not found inside, outside, or in between. The Second Patriarch (Hui Ke) asked for peace of mind, but the mind could not be found, and thus peace of mind was attained. This is not the realm of ordinary people. Now, I want to abide in reciting the Buddha's name face-to-face. How should I do it?", "Answer: Don't worry about the seven or eight places, nor worry about peace or unease, nor worry about face-to-face or not face-to-face. Just recite the Buddha's name with one mind. The ancients said, 'Go straight to unsurpassed Bodhi, and don't worry about right and wrong.'", "Question: Engaging in production and business, does it contradict the true nature (Shi Xiang) of things? The Buddha-dharma vows to universally save all beings, not sparing hair and skin, yet engaging in business involves keeping a tenth for oneself. How can this be understood in a rounded way?", "Answer: If one always emphasizes the upward path, then not only engaging in production and business, but even killing, stealing, sexual misconduct, and lying, would not contradict the true nature. Now, speaking from a worldly perspective, keeping a tenth is a common principle in the world, and does not hinder practice. Only those who deceive and cheat to gain profit are unacceptable.", "Answer to Layman Zhu Xizong", "Question: In the midst of suffering and pressure, such as" ] } ``` -------------------------------------------------------------------------------- 何念佛。 答。孔子言终食造次颠沛不违仁。此不违工夫。虽一时不。易到。然作之不止。乃成自然。况久久行持。忽地有个省处。则苦乐逆顺。道在其中。所谓咳唾掉臂。无不是祖师西来意。亦在乎熟之而已矣。 问。观佛广大。相好。不能成就。 答。古德谓众生心杂。观想难成。大圣悲怜。直劝专持名号。今且持名。观想姑置勿论。 答江广宥居士 问。一心不乱。一日至七日。即得往生。或一日七日内一心。此后。复不一心。可得生否。 答。既能一心以后。心即少散。定不至大散。如颜子三月不违仁。难道三月后。便是恶人。此等人心中纵有妄生。如红炉点雪。未至即化焉得不生。 问。人不信净土。恐只是本来福薄。 答。此言甚是。 答吴广颖居士 问。修行人。执劳作务。固其本分。说有色身尪弱者。袖手安坐。摄心念佛。亦可得道往生否。 答。实能一心不动则可。 问。念佛贵乎念念相续。固矣。然有时不整威仪。反似渎慢。假如脱巾亵服时。裸卧澡浴时。乃至大小便利时俱可念佛否。 答。默念不妨。 问。设有二人焉。一人肉食而不废念佛。一人蔬食而绝不念佛。二者孰优。 答。二者病只一般。念佛者稍胜。胜彼不知有佛故。 问。念佛或四字。或六字。稍有繁简之分。经文只云执持名号。似止四字。今丛林尽从六字。毕竟何者为是。大师自用何法。 答。四字自念。六字随众。 问。终日 ```json { "translations": [ "现代汉语译本", "问：如何念佛？", "答：孔子说，‘即使吃完一顿饭的时间，在仓促匆忙、颠沛流离的时候，也不违背仁德。’（《论语·里仁》）。这是不违背仁德的功夫。即使一时做不到，也不容易达到。然而，只要坚持不懈地去做，就会成为自然而然的状态。更何况长久地修行，忽然有一天有所领悟，那么痛苦、快乐、逆境、顺境，道就在其中了。这就是所谓的‘咳嗽、吐痰、挥动手臂，无一不是祖师西来的真意。’也在于熟练而已。", "问：观想佛的广大和庄严的相好，不能成就。", "答：古德说，众生的心杂乱，观想难以成就。大圣慈悲怜悯，直接劝人专心持念名号。现在姑且持念名号，观想暂时放在一边，不要讨论。", "答江广宥居士", "问：一心不乱，从一天到七天，就能往生。或者说，在一天到七天内达到一心，此后又不再一心，可以往生吗？", "答：既然能够达到一心以后，心即使稍微散乱，也一定不会大散。就像颜回三个月不违背仁德，难道三个月后，就变成恶人了吗？这种人心中即使有妄念产生，也像红炉点雪，还没来得及形成就融化了，怎么会不能往生呢？", "问：人不相信净土法门，恐怕只是因为本来福报浅薄。", "答：这话很对。", "答吴广颖居士", "问：修行人，承担劳作事务，本来就是他们的本分。如果有人说自己身体虚弱，就袖手旁观，安稳地坐着，摄心念佛，也可以得道往生吗？", "答：如果真的能够一心不动，就可以。", "问：念佛贵在念念相续，这固然是这样。然而，有时不注意威仪，反而显得不恭敬。比如脱掉帽子、穿着随便的衣服时，裸身躺卧、洗澡时，甚至大小便时，都可以念佛吗？", "答：默念不妨。", "问：假设有两个人，一个人吃肉但不停止念佛，一个人吃素但完全不念佛，哪一个更好？", "答：这两个人的毛病都一样，念佛的人稍微好一点，因为他至少知道有佛。", "问：念佛或者念四字佛号，或者念六字佛号，稍微有繁简的区别。经文只说执持名号，好像只是指四字佛号。现在丛林里都念六字佛号，到底哪个是对的？大师您自己用什么方法？", "答：自己念四字佛号，随大众念六字佛号。", "问：终日" ], "english_translations": [ "English version", "Question: How should one practice Buddha-Recitation (Nianfo)?", "Answer: Confucius said, 'Even for the space of a single meal, a man should not depart from virtue. In moments of haste, he cleaves to it. In seasons of danger, he cleaves to it.' (Analects, Li Ren). This is the effort of not deviating from virtue. Even if it's difficult to achieve even for a moment, it will become natural if you keep doing it. Moreover, with prolonged practice, if one suddenly has an awakening, then suffering, joy, adversity, and favorable circumstances all contain the Path. This is what is meant by 'Every cough, every spit, every movement of the arms is the Patriarch's intention in coming from the West.' It also lies in becoming familiar with it.", "Question: I cannot achieve success in visualizing the Buddha's vastness and auspicious marks.", "Answer: Ancient virtuous ones said that sentient beings' minds are impure, making visualization difficult to achieve. The Great Sage (Buddha) compassionately advises people to single-mindedly uphold the name (of the Buddha). For now, let's uphold the name, and put aside visualization for the time being.", "Answering Layman Jiang Guangyou", "Question: If one achieves single-mindedness (Eksagra, 一心不乱) for one to seven days, one can be reborn in the Pure Land. Or, if one achieves single-mindedness within one to seven days, but then loses it afterward, can one still be reborn?", "Answer: Once you have achieved single-mindedness, even if your mind becomes slightly scattered, it will certainly not become greatly scattered. Just as Yan Hui (颜子) did not deviate from virtue for three months, can you say that he became an evil person after three months? Even if such a person has deluded thoughts arising in their mind, they are like snowflakes falling into a red-hot furnace, melting before they even form. How could they not be reborn?", "Question: People don't believe in the Pure Land teachings, perhaps simply because they have little inherent merit.", "Answer: This is very true.", "Answering Layman Wu Guangying", "Question: It is a practitioner's duty to engage in labor and tasks.