English
" ] } ``` -------------------------------------------------------------------------------- 。独鲍一人重加毁訾。何其不惧口业也。居士初时信心䖍笃。吾甚爱之。今若此。吾甚忧之。 出世间大孝 世间之孝三。出世间之孝一。世间之孝。一者承欢侍彩。而甘旨以养其亲。二者登科入仕。而爵禄以荣其亲。三者修德励行。而成圣成贤以显其亲。是三则世间之所谓孝也。出世间之孝。则劝其亲齐戒奉道。一心念佛。求愿往生。永别四生。长辞六趣。莲胎托质。亲觐弥陀。得不退转。人子报亲。于是为大。予昔甫知入道。而二亲云亡。作自伤不孝文以伸悲恨。今见在家出家。而众中有具庆者。于是倍增感慨。而涕泗交零。稽首顿首以劝。 三难净土 一人问。释迦如来以足指按地。即成金色世界。佛具如是神力。何不即变此娑婆土石诸山。秽恶充满之处。便成七宝庄严之极乐国。乃必令众生。驰驱于十万亿佛土之迢迢也。噫佛不能度无缘。子知之乎。净缘感净土。众生心不净。虽有净土。何繇得生。喻如十善生天。即变地狱为天堂。而彼十恶众生。如来垂金色臂牵之。彼终不能一登其阈也。是故刹那金色世界。佛摄神力。而依然娑婆矣。又一人问。经言至心念阿弥陀佛一声。灭八十亿劫生死重罪。斯言论事乎。论理乎。噫经云一称南无佛。皆已成佛道。又云礼佛一拜。从其足跟至金刚际。一尘一转轮王位。今正不必论其事之与理。但于至心二字上着倒。惟患心之不至。勿患罪之不灭。事如是。理亦如是。理如是。事亦如是。何足疑也。又一人问。有人一生精勤念佛。临终一念退悔。遂不得生。有人一生积 ```json { "translations": [ "现代汉语译本", "唯独鲍某一人更加重地诋毁。怎么就不害怕口业呢？居士你当初信心虔诚笃厚，我非常喜爱你。现在如果这样，我非常为你担忧。", "出世间的大孝", "世间的孝有三种，出世间的孝有一种。世间的孝：一是承欢膝下，用美味佳肴来奉养父母；二是金榜题名，做官得俸禄来荣耀父母；三是修养德行，努力实践，成就圣贤来显扬父母。这三种是世间所说的孝。出世间的孝，就是劝导父母斋戒奉行正道，一心念佛，祈求愿望往生西方极乐世界，永远脱离四生轮回，长别六道苦趣，在莲花中化生，亲自谒见阿弥陀佛，得到永不退转的果位。做子女的报答父母，这才是最大的孝。我过去刚懂得入道的时候，父母就去世了，写了自伤不孝的文章来表达悲痛和悔恨。现在看到在家修行和出家修行的众人中，有父母健在而且安康的，于是更加增添了感慨，泪流满面。我恭敬地叩头，再叩头，以此来劝勉大家。", "三难净土", "一人问道：‘释迦如来用脚趾按地，就变成金色世界。佛具有这样的神力，为什么不直接把这个娑婆世界土石山峦、污秽充满的地方，变成七宝庄严的极乐国土，却一定要让众生奔波于十万亿佛土的遥远路途呢？’唉！佛不能度无缘之人，你知道吗？清净的因缘感应清净的国土，众生的心不清净，即使有清净的国土，又怎么能够往生呢？譬如行十善可以生天，即使把地狱变成天堂，但那些作十恶的人，如来垂下金色的手臂牵引他们，他们最终也不能踏入天堂的门槛。因此，刹那间的金色世界，佛收回神力，仍然是娑婆世界啊。", "又一人问道：‘经书上说，至诚恳切地念一声阿弥陀佛（Amitabha）佛，可以消灭八十亿劫的生死重罪。这句话是论事呢？还是论理呢？’唉！经书上说，‘念一声南无佛，都已成就佛道。’又说，‘礼佛一拜，从脚跟到金刚际，一尘都转为轮王之位。’现在正不必讨论是论事还是论理，只要在‘至心’二字上下功夫。只怕心不至诚，不要怕罪不能消灭。事是这样，理也是这样；理是这样，事也是这样，有什么可怀疑的呢？", "又一人问道：‘有人一生精勤念佛，临终一念退悔，就不能往生；有人一生积" ], "english_translations": [ "English version", "Only Bao alone added more severe criticism. How can he not fear the karmic consequences of his speech? When you, as a lay disciple, first had faith, it was devout and sincere, and I loved that very much. If it is like this now, I am very worried about you.", "The Supreme Filial Piety Beyond the World", "There are three kinds of worldly filial piety, and one kind of filial piety beyond the world. Worldly filial piety includes: first, to please and attend to one's parents, nourishing them with delicious food; second, to pass the imperial examinations and enter officialdom, bringing honor to one's parents with rank and salary; third, to cultivate virtue and strive for excellence, becoming a sage or virtuous person to glorify one's parents. These three are what the world calls filial piety. Filial piety beyond the world is to persuade one's parents to observe precepts and practice the Way, to single-mindedly recite the Buddha's name, to seek rebirth in the Pure Land, to forever leave the cycle of the four births, to bid farewell to the six realms, to be born in a lotus flower, to personally meet Amitabha (Amitabha) Buddha, and to attain non-retrogression. For a child to repay their parents in this way is the greatest filial piety. When I first understood the Way, my parents passed away, and I wrote an essay lamenting my lack of filial piety to express my sorrow and regret. Now, seeing among the lay and monastic communities those whose parents are alive and well, my feelings are amplified, and tears stream down my face. I respectfully bow my head, and bow again, to encourage everyone.", "Three Challenges to the Pure Land", "One person asked: 'When Shakyamuni (Shakyamuni) Buddha pressed his toe to the ground, it transformed into a golden world. Since the Buddha possesses such divine power, why doesn't he transform this Saha world, with its earth, stones, mountains, and filth, into the adorned and magnificent Land of Ultimate Bliss, instead of making sentient beings travel the long and arduous path of hundreds of thousands of millions of Buddha lands?' Alas! The Buddha cannot save those without affinity, do you know that? Pure causes and conditions bring about a pure land. If the minds of sentient beings are not pure, even if there is a pure land, how can they be reborn there? It is like practicing the ten virtues to be born in the heavens, even if hell is transformed into heaven, those who commit the ten evils, even if the Tathagata extends a golden arm to pull them, they will ultimately not be able to enter the gate of heaven. Therefore, the momentary golden world disappears when the Buddha withdraws his divine power, and it remains the Saha world.", "Another person asked: 'The scriptures say that sincerely reciting the name of Amitabha (Amitabha) Buddha once can eradicate the heavy sins of eighty billion kalpas of birth and death. Is this statement about practice or about principle?' Alas! The scriptures say, 'Reciting Namo Buddha once will lead to Buddhahood.' It also says, 'Bowing to the Buddha once, from the heel to the Vajra realm, each dust particle turns into the position of a Wheel-Turning King.' Now, there is no need to discuss whether it is about practice or principle, but rather to focus on the two words 'sincere mind.' Only worry about the lack of sincerity, not about the inability to eradicate sins. If the practice is like this, the principle is also like this; if the principle is like this, the practice is also like this. What is there to doubt?", "Another person asked: 'If someone diligently recites the Buddha's name throughout their life, but has a moment of regret at the time of death, they will not be reborn in the Pure Land. If someone accumulates" ] } ``` -------------------------------------------------------------------------------- 恶。临终发心念佛。遂得往生。则善者何为反受亏。而恶者何为反得利也。噫积恶而临终正念者。千万人中之一人耳。苟非宿世善根。临终痛苦逼迫。昏迷瞀乱。何繇而能发起正念乎。善人临终退悔。亦千万人中之一人耳。即有之。必其一生念佛悠悠之徒。非所谓精勤者。精则心无杂乱。勤则心无间歇。何繇而生退悔乎。是则为恶者。急宜修省。毋妄想临终有此侥幸。真心求净土者。但益自精勤。勿忧临终之退悔也。 念豆佛 僧有募化施主黄豆。每念佛一声。过豆一粒。一人作之。余人效之。号为豆儿佛师父。夫世尊教人念佛。制为数珠。何乃不遵佛制省力事不作。而作此吃力事也。且百八之珠。周则复始。乃至百千万亿而无尽。今一合之豆。周则复始。亦复无尽。而何为念过之豆置不再用。更换新者。其言曰。念之至斗至石。送诸庵寺。作腐供众。亦迂矣。或曰。古之人有行之者。如往生集所载是也。曰彼非数豆。傍人计其念佛。多不可计。约之当盈两载。今粮舶大者载米千石。两载则极言其多耳。非数豆如今人也。即实数豆。其心亦不如今人也。 念佛人惟一心不乱 或问。妙喜云。愚人终日掐数珠求净业。念佛果愚人所为乎。噫。予昔曾辩之矣。妙喜但言愚人终日掐数珠求净业。不言愚人终日一心不乱求净业也。又问古德偈云。成佛人希念佛多。念来岁久却成魔。君今欲得易成佛。无念之心不较多。无念念佛。奈何以有念念佛。曰。此为散心念佛。而不观心者劝发语也。不曰岁久而一心不乱者成魔也。未 ```json { "translations": [ "现代汉语译本", "作恶之人临终时才发心念佛，竟然也能往生，那么行善之人为何反而吃了亏，作恶之人为何反而得了好处呢？唉！作恶多端而在临终时能生起正念的人，不过是千万人中的一个罢了。如果不是宿世的善根，临终时痛苦逼迫，神志昏迷错乱，又怎么能够发起正念呢？善人临终时产生退悔之心，也是千万人中的一个罢了。即使有这种情况，也必定是那些一生念佛悠悠散漫之辈，而不是那些精进勤奋的人。精进，则心中没有杂念；勤奋，则心中没有间断。又怎么会产生退悔之心呢？所以，作恶的人，应该赶紧反省改过，不要妄想临终时会有这种侥幸。真心求生净土的人，只应该更加精进勤奋，不要担心临终时会退悔。", "念豆佛", "有僧人募捐施主供养的黄豆，每念一声佛号，就过一颗豆子。一个人这样做，其他人也跟着效仿，（人们）称他为‘豆儿佛师父’。世尊教人念佛，制定了数珠（念珠）（含义：念佛计数工具），为何不遵从佛的制度，做省力的事，反而做这种费力的事呢？而且一百零八颗的念珠，转一圈就重新开始，乃至百千万亿圈也没有穷尽。现在一合（容量单位）的豆子，转一圈就重新开始，也同样没有穷尽，为什么要念过的豆子放着不再用，而要更换新的呢？（僧人）说：‘念到一斗、一石（容量单位），就送到各个庵寺，做成豆腐供养大众。’这也太迂腐了。有人说：‘古时候有人这样做过，如《往生集》所记载的那样。’我说：‘他们不是数豆子，而是旁边的人计算他念佛的数量，多得不可计数，估计大约有两年之久。’现在大的运粮船能装载一千石米，两年之久，只是极言其多罢了，不是像现在的人这样数豆子。即使真的是数豆子，他们的心境也和现在的人不一样。", "念佛人惟一心不乱", "有人问：妙喜（禅宗僧人）说：‘愚笨的人整天拨弄念珠求往生净土。’念佛难道是愚笨的人所做的事情吗？唉！我以前曾经辩驳过这个问题了。妙喜只是说愚笨的人整天拨弄念珠求往生净土，没有说愚笨的人整天一心不乱地求往生净土啊。又有人问：古德（古代高僧）的偈语说：‘成佛的人少，念佛的人多，念佛时间长了反而成了魔。你现在想要容易成佛，无念之心比念佛更多。’既然要无念地念佛，又怎么能用有念之心来念佛呢？我说：这是为那些散乱心念佛，而不观照自心的人劝勉开导的话。古德没有说念佛时间长了而一心不乱的人会成魔。还没有（完）。" ], "english_translations": [ "English version", "If an evil person, at the moment of death, resolves to recite the Buddha's name and consequently attains rebirth in the Pure Land, then why do the virtuous seem to suffer losses while the wicked gain advantages? Alas! For a person who has accumulated evil deeds to generate right mindfulness at the time of death is but one in a million. If not for the roots of goodness from past lives, amidst the torment and confusion of impending death, how could they possibly arouse right mindfulness? Similarly, for a virtuous person to have regrets at the time of death is also one in a million. Even if it happens, it must be to those who have been casually reciting the Buddha's name throughout their lives, not to those who are diligent and assiduous. Diligence means the mind is free from distractions; assiduousness means the mind is without interruption. How could such a person have regrets? Therefore, those who commit evil should quickly repent and reform, and not vainly hope for such good fortune at the time of death. Those who sincerely seek rebirth in the Pure Land should only become more diligent and assiduous, and not worry about regrets at the time of death.", "Reciting Buddha's Name with Beans", "There was a monk who solicited donations of soybeans from benefactors. Each time he recited the Buddha's name, he would move one bean. One person did this, and others followed suit, calling him 'Bean Buddha Master'. The World-Honored One (Shakyamuni Buddha) taught people to recite the Buddha's name and established the use of prayer beads (meaning: a tool for counting recitations), so why not follow the Buddha's system, do the easier thing, and instead do this laborious thing? Moreover, a string of one hundred and eight beads, once completed, starts again, and so on to hundreds of thousands of millions without end. Now, a 'he' (a unit of volume) of beans, once completed, starts again, and is also endless. Why then put aside the beans that have been recited over and over and replace them with new ones? (The monk) said: 'When we have recited enough to fill a 'dou' or a 'shi' (units of volume), we will send them to various monasteries to make tofu to offer to the community.' This is too circuitous. Someone said: 'In ancient times, there were people who did this, as recorded in the 'Biographies of Rebirth'.' I said: 'They were not counting beans, but rather others were counting his recitations of the Buddha's name, which were so numerous that they could not be counted, estimated to be about two years' worth.' Now, a large grain ship can carry a thousand 'shi' of rice. Two years' worth is just an extreme way of saying it was a lot, not like people counting beans today.