English
However, Zen Master Konggu only said that direct recitation is also acceptable and did not say that investigation is wrong. I have already briefly stated this principle in the 'Commentary,' but there are still those who doubt, believing that investigation mainly focuses on seeing one's nature, while single-minded recitation is a sure method for rebirth. Therefore, they want to abandon investigation and devote themselves solely to single-minded recitation. They say that the sutras only mention 'holding the name' and do not mention investigation. This argument also makes a lot of sense, and practicing according to it will certainly lead to rebirth. But wanting to preserve this and abandon that is not acceptable. Because a person who sees their nature through reciting the Buddha's name is precisely the matter of being born in the highest grade, so why worry that they cannot be reborn? Therefore, the 'Commentary' retains both methods and waits for people to choose, please do not doubt. As for using the word 'who' to force the breath downward and claiming that it is investigating the one who recites the Buddha's name, this is heretical and misleading, incurring immeasurable offenses.", "The Dharma of the Pure Land is Difficult to Believe", "Those who superficially understand the Pure Land believe that it is a path practiced by foolish men and women. Zen Master Tianru refuted this view, saying that this is not looking down on foolish men and women, but looking down on Bodhisattvas Ashvaghosa, Nagarjuna, Manjushri, and Samantabhadra. Therefore, I wrote the 'Commentary on the Amitabha Sutra' to elucidate its profound meaning, but some people believe that interpreting this sutra should not be done in this way." ] } ``` -------------------------------------------------------------------------------- 太深。是毕竟愚夫愚妇所行道也。佛谓此经难信之法不宜然乎。 净土难信之法(二) 或谓不宜太深者。此经本浅凿之使深。故不可噫。法华以治世语言。皆即实相。而此经横截生死。直登不退。宁不及治世语言乎。或又谓此经属方等。疏以为圆。则不可。噫观经亦方等摄也。智者圆之。圆觉亦方等摄也。圭峰圆之。弥陀经予特以为分圆。何不可之有。佛言难信之法。不其然乎。 净土难信之法(三) 华严第十。主药神得念佛。灭一切众生病解脱门。清凉疏。谓趣称一佛。三昧。易成。敬一心浓。余尽然矣。况心凝觉路。闇蹈大方者哉。前数语宏赞专念。后二句入理深谈。谁谓净土浅也。行愿品广陈不可说世界海。不可说佛菩萨功德。临终乃不求生华。藏而求生极乐。谁谓净土浅也。圣贤垂训如是。而人自浅之。佛言难信之法。不其然乎。 念佛不碍参禅 古谓参禅不碍念佛。念佛不碍参禅。又云。不许互相兼带。然亦有禅兼净土者。如圆照本。真歇了。永明寿。黄龙新。慈受深等诸师。皆禅门大宗匠。而留心净土。不碍其禅。故知参禅人。虽念念究自本心。而不妨发愿愿命终时。往生极乐。所以者何。参禅虽得个悟处。倘未能如诸佛住常寂光。又未能如阿罗汉不受后有。则尽此报身。必有生处。与其生人世而亲近明师。孰若生莲花而亲近弥陀之为胜乎。然则念佛不惟不碍参禅。实有益于参禅也。 出世间大孝 人子于父母。服劳奉养以安之。孝也。立身行道以显之。大孝也。劝以 ```json { "translations": [ "现代汉语译本", '太深了。这难道不是那些愚夫愚妇所修行的法门吗？佛陀说这部经是难以置信的法门，难道不应该这样认为吗？', '', '净土难信之法（二）', '', '有人说不应该太深奥。这部经本来是很浅显的，是人们把它理解得深奥了。所以不能轻视它。 《法华经》用世俗的语言，都直指实相。而这部经横截生死，直接登上不退转的境界，难道还不如世俗的语言吗？ 或者又有人说这部经属于方等部，疏钞把它判为圆教，这是不可以的。唉！《观经》也属于方等部啊，智者大师把它判为圆教。《圆觉经》也属于方等部啊，圭峰禅师把它判为圆教。《弥陀经》我特别认为是分圆教，有什么不可以的呢？ 佛说这是难以置信的法门，难道不是这样吗？', '', '净土难信之法（三）', '', '《华严经》第十地，主药神得到念佛法门，能灭除一切众生的疾病，得到解脱。 清凉国师疏解说，专心称念一佛名号，三昧容易成就，恭敬心和一心专注，其余的就自然而然了。 更何况心神凝聚在觉悟的道路上，即使在黑暗中也能走向光明大道呢？ 前面几句话是宏大的赞叹专心念佛的功德，后面两句是深入理体的谈论。 谁说净土法门浅显呢？ 《行愿品》中广泛地陈述了不可说世界海，不可说佛菩萨的功德，临终的时候却不求生华藏世界，而求生极乐世界。 谁说净土法门浅显呢？ 圣贤的教诲是这样的，而人们自己把它看得浅显了。 佛说这是难以置信的法门，难道不是这样吗？', '', '念佛不碍参禅', '', '古人说参禅不妨碍念佛，念佛不妨碍参禅。 又说，不允许互相兼修。 然而也有禅净双修的人，比如圆照本禅师、真歇了禅师、永明寿禅师、黄龙新禅师、慈受深禅师等诸位大师，都是禅门的大宗匠，却都留心净土法门，并不妨碍他们的禅修。 所以要知道参禅的人，即使念念都在参究自己的本心，也不妨碍发愿在临命终时，往生极乐世界。 为什么呢？ 参禅即使得到了悟处，如果不能像诸佛一样住在常寂光净土，又不能像阿罗汉一样不受后有，那么尽了这一世的报身，必定还有去处。 与其生在人世间而亲近明师，哪如生在莲花中而亲近阿弥陀佛（Amitabha）更为殊胜呢？ 既然如此，那么念佛不仅不妨碍参禅，实际上还有益于参禅。', '', '出世间大孝', '', '做子女的对于父母，尽心尽力地服侍奉养，使他们安乐，这是孝。 树立德行，弘扬正道，使父母显扬名声，这是大孝。 劝导父母念佛往生净土，使他们永远脱离生死轮回的痛苦，这是出世间的大孝。', "English version", "'It's too profound. Isn't this the path practiced by simpletons and ignorant women? The Buddha said this sutra is a Dharma difficult to believe; shouldn't it be considered so?'", "'The Pure Land Dharma: Difficult to Believe (2)'", "'Some say it shouldn't be too profound. This sutra is inherently shallow, but people make it profound through their interpretations. Therefore, it cannot be belittled. The *Lotus Sutra* uses worldly language to directly point to reality. This sutra, however, cuts across birth and death, directly ascending to the state of non-retrogression. Isn't it superior to worldly language? Others say this sutra belongs to the Vaipulya (Fangdeng) division, and the commentary considers it a complete teaching, which is unacceptable. Alas! The *Contemplation Sutra* also belongs to the Vaipulya division, yet Master Zhiyi considered it a complete teaching. The *Perfect Enlightenment Sutra* also belongs to the Vaipulya division, yet Chan Master Guifeng considered it a complete teaching. I especially consider the *Amitabha Sutra* a partial complete teaching. What's unacceptable about that? The Buddha said this is a Dharma difficult to believe; isn't it so?'", "'The Pure Land Dharma: Difficult to Believe (3)'", "'In the tenth chapter of the *Avatamsaka Sutra*, the Chief Medicine God attained the Dharma of mindfulness of the Buddha, which eradicates all beings' illnesses and leads to liberation. Qingliang National Teacher explained that focusing on reciting the name of one Buddha makes it easy to achieve samadhi. With reverence and single-mindedness, the rest will follow naturally. Moreover, when the mind is concentrated on the path to enlightenment, even in darkness, one can walk the great path. The preceding sentences are a grand praise of the merit of single-minded recitation of the Buddha's name, while the following two sentences are a profound discussion of the underlying principle. Who says the Pure Land Dharma is shallow? The *Universal Worthy Bodhisattva's Conduct and Vows Chapter* extensively describes countless world-systems and the merits of countless Buddhas and Bodhisattvas, yet at the time of death, one does not seek rebirth in the Flower Adornment World but seeks rebirth in the Land of Ultimate Bliss (Sukhavati). Who says the Pure Land Dharma is shallow? The teachings of sages and worthies are like this, but people themselves consider it shallow. The Buddha said this is a Dharma difficult to believe; isn't it so?'", "'Recitation of the Buddha's Name Does Not Hinder Chan Practice'", "'The ancients said that Chan practice does not hinder recitation of the Buddha's name, and recitation of the Buddha's name does not hinder Chan practice. It was also said that they should not be practiced together. However, there are those who cultivate both Chan and Pure Land, such as Chan Master Yuanzhao Ben, Chan Master Zhenxie Liao, Chan Master Yongming Shou, Chan Master Huanglong Xin, Chan Master Cishou Shen, and other masters, all great patriarchs of the Chan school, who paid attention to the Pure Land Dharma without hindering their Chan practice. Therefore, know that even if a Chan practitioner is constantly investigating their own mind, they can still make the vow to be reborn in the Land of Ultimate Bliss (Sukhavati) at the time of death. Why? Even if one attains enlightenment through Chan practice, if one cannot dwell in the Land of Eternal Tranquility and Light like the Buddhas, or be free from future existence like the Arhats, then after this life is exhausted, there will inevitably be a place to be reborn. Rather than being born in the human world and seeking out wise teachers, isn't it more excellent to be born in a lotus flower and be close to Amitabha Buddha (Amitabha)? Therefore, recitation of the Buddha's name not only does not hinder Chan practice but actually benefits it.'", "'The Great Filial Piety Beyond the World'", "'For children, serving and supporting their parents to make them comfortable is filial piety. Establishing oneself in virtue and promoting the right path to bring honor to one's parents is great filial piety. Encouraging parents to recite the Buddha's name and be reborn in the Pure Land, freeing them forever from the suffering of birth and death, is the great filial piety beyond the world.'" ] } ``` -------------------------------------------------------------------------------- 念佛法门。俾得生净土。大孝之大孝也。予生晚。甫闻佛法。而风水之悲已至。痛极终天。虽欲追之。末繇也已。奉告诸人。父母在堂。早劝念佛。父母亡日。课佛三年。其不能者。或一周岁。或七七日。皆可也。孝子欲报劬劳之恩。不可不知此。 得悟人正宜往生净土 或问某甲向修净土。有禅者曰。但悟自佛即已。何必外求他佛而愿往生。此意何如。予谓此实最上开示。但执之亦能有误。请以喻明。假使有人。颖悟同于颜子。而百里千里之外。有圣如夫子者。倡道于其间。七十子。三千贤。相与周旋焉。汝闻其名。往而见之。未必不更有长处而自恃颖悟。拒不觐谒。可乎。虽然得悟。不愿往生。敢保老兄未悟在。何者。天如有言。汝但未悟。若悟。则汝净土之生。万牛不能挽矣。深矣哉言乎。 净土不可言无 有谓唯心净土。无复十万亿刹外。更有极乐净土。此唯心之说。原出经语。真实非谬。但引而据之者。错会其旨。夫即心即境。终无心外之境。即境即心。亦无境外之心。既境全是心。何须定执心而斥境。拨境言心。未为达心者矣。或又曰。临终所见净土。皆是自心。故无净土。不思古今。念佛往生者。其临终圣众来迎。与天乐异香幢幡楼阁等。惟彼一人独见。可云自心。而一时大众。悉皆见之。有闻天乐隐隐向西而去者。有异香在室。多日不散者。夫天乐不向他方而西向以去。彼人已故。此香犹在。是得谓无净土乎。圆照本禅师。人见其标名莲品。岂得他人之心。作圆照之心乎。又试问汝临终地狱相现 ```json { "translations": [ "现代汉语译本", "念佛法门，能使人往生净土，这是最大的孝道啊。我出生得晚，刚听到佛法，父母去世的悲痛就已经降临，痛苦至极，即使想追悔，也无从下手了。奉劝各位，父母在世时，要早劝他们念佛；父母去世后，要为他们念佛三年。如果不能做到，或者念一年，或者念四十九天，都可以。孝子想要报答父母的养育之恩，不能不知道这些。", "开悟之人更应该往生净土", "有人问：‘某甲一直修习净土法门，有禅宗的人说，只要领悟了自己的佛性就可以了，何必向外寻求其他的佛，并且发愿往生呢？’我认为这种说法是最高的开示，但是如果执着于此，也会产生错误。请允许我用一个比喻来说明。假设有个人，天资聪颖如同颜回，但是在百里千里之外，有像孔子一样的圣人，在那里宣扬他的学说，有七十个弟子，三千个贤人，都围绕着他。你听说了他的名声，前去拜见他，难道不会更有收获吗？如果自恃聪颖，拒绝拜见，可以吗？虽然开悟了，却不愿意往生净土，我敢保证你还没有真正开悟。为什么呢？天如禅师说过，你只是还没有开悟，如果开悟了，那么你往生净土的决心，就像万头牛都拉不回来一样。这话多么深刻啊！’", "净土不可说无", "有人说，只有唯心净土，没有十万亿佛土之外的极乐净土。这种唯心的说法，本来出自佛经，真实不虚。但是引用它的人，错误地理解了它的旨意。心即是境，境即是心，终究没有心外的境，也没有境外的心。既然境全是心，何必一定要执着于心而排斥境呢？抛开境谈心，就不能算是通达心的人了。或者又有人说：‘临终所见到的净土，都是自己的心所显现的，所以没有真正的净土。’这些人不想想古往今来，念佛往生的人，他们临终时圣众前来迎接，以及天乐、异香、幢幡、楼阁等等，只有他一个人看到，可以说是由他的心所显现的。但是当时在场的大众，都一起看到了这些景象，有人听到天乐隐隐约约地向西而去，有人闻到异香在房间里，多日不散。天乐不向其他方向而去，却向西方而去，那个人已经去世了，这异香还在，能说没有净土吗？圆照本禅师，人们看到他的名字出现在莲花品位上，难道能说是用别人的心，来作为圆照禅师的心吗？再试问你，临终时地狱的景象显现，" ], "english_translations": [ "English version", "The Dharma method of reciting the Buddha's name enables one to be reborn in the Pure Land, which is the greatest act of filial piety. I was born late and only recently heard of the Buddha's teachings, and the sorrow of my parents' passing had already arrived.