English
远离）之想，便是解脱（liberation，从轮回中解脱）的初步。但当下如何，才能获得自在？长久坚持不退转，自然会有相应的时候。", "答张杏苑居士广经", "所问的云门（Yunmen，禅宗大师）之语，不必深究。他说教外别传（special transmission outside the scriptures，不立文字，直指人心），只看他说的，须退一步向自己脚跟下，推寻是个什么道理。现在推寻也不难，既然信念佛，但向内看念佛的是谁，便是脚跟下推寻了。时间久了，那么正讹（right and wrong，正确与错误）中所说的，最后穷元极微一假事，就不怕不能得到了。", "答金居士广聚", "来信问末后紧关（the final crucial point，最后最关键的地方），甚深之旨（the profound meaning，非常深刻的意义），本地相应（corresponding to the original nature，与本性相应），直提指斯事（directly pointing to this matter，直接指出这件事）。紧要也好，深刻也好，根本也好，直接也好，都是恳切的提问。然而只在近处思考而已。除了这灵知炯炯（clear and bright awareness，清晰明亮的觉知）之外，都是缓慢的，浅显的，末梢的，迂回的。诚然，就此念佛一念所起，觑得破（see through，看破），保证大事了毕（the great matter is finished，了脱生死）。又不可见这样说，便作思惟卜度（thinking and speculating，思考和猜测），穿凿求通（forced interpretation，牵强附会），那就反而失去了。但念念体究（investigate in every thought，在每一个念头中体会研究），真积力久（accumulate genuine effort over time，真正积累力量，时间长久），自然会得到，才是证悟（realization，证得觉悟）。", "答檀林广元", "耆宿（elderly monks，年长的僧人）未见了了（not fully understand，没有完全明白），不足以恐惧。因为他们的心力，实在不曾用尽。现在既然有疾病，也不必勉强勇作（force oneself to be brave，勉强自己勇敢），但依照经中执持名号（uphold the name，念诵佛的名号），一心不乱（one-pointed concentration，一心不乱），一味省缘（single-mindedly reduce involvements，一心一意地减少牵扯），可以减少的就减少，不得已的，然后应付。自然功夫就会得力了。", "答余姚韩清泰居士广梵", "来信问一门深入之旨（the principle of deep entry through one gate，通过一个法门深入的道理），那是因为门庭各别（different schools，不同的宗派）而言。现在念佛的人，就在念佛上参（investigate while reciting Buddha's name，在念佛的同时参究），依旧是一个门，不是两件事。如果参究不方便，那就直接念下去，也可以再说一个比喻，如学习举业（imperial examination，科举考试）的人，易经与诗等两门，确实不可兼顾，因为用一部经参加考试，只考易经，或读文或解理，可说是两门吗？没听说过理解义理会违背阅读文章，而不可兼顾的。", "答嘉兴孙" ], "english_translations": [ "English version", "Regardless of whether it's true or not, the key is to focus your efforts wholeheartedly, and you will naturally understand and be clear.", "Reply to Layman Wu Dache", "Reciting the Buddha's name (Nianfo, chanting the name of the Buddha) is the same as holding a mantra (mantra, true words). After gaining strength in reciting the Buddha's name, being natural and unmoving when facing situations, and generating thoughts of disgust (disgust, aversion, and detachment), is the initial gateway to liberation (liberation, freedom from the cycle of rebirth). But how can one achieve freedom in the present moment? Persist without retreating for a long time, and there will naturally be a time of correspondence.", "Reply to Layman Zhang Xingyuan Guangjing", "The words of Yunmen (Yunmen, a Zen master) that you asked about do not need to be deeply investigated. He speaks of a special transmission outside the scriptures (special transmission outside the scriptures, not establishing words, directly pointing to the human mind). Just look at what he says, and take a step back to examine what principle lies beneath your own feet. It is not difficult to investigate now. Since you believe in reciting the Buddha's name, look inward at who is reciting the Buddha's name, and that is the investigation beneath your feet. Over time, you will not have to worry about not attaining what is said in right and wrong (right and wrong, correct and incorrect), the ultimate investigation of the extremely subtle and minute.", "Reply to Layman Jin Guanju", "You asked about the final crucial point (the final crucial point, the last most important place), the profound meaning (the profound meaning, a very deep meaning), corresponding to the original nature (corresponding to the original nature, corresponding to the original nature), and directly pointing to this matter (directly pointing to this matter, directly pointing out this matter). Whether it is crucial, profound, fundamental, or direct, these are all earnest questions. However, it is only in thinking nearby. Apart from this clear and bright awareness (clear and bright awareness, clear and bright awareness), everything else is slow, superficial, peripheral, and circuitous. Indeed, with regard to the arising of this one thought of reciting the Buddha's name, if you can see through it (see through, see through), you are guaranteed to finish the great matter (the great matter is finished, to end birth and death). Furthermore, you should not, upon seeing such a statement, engage in thinking and speculating (thinking and speculating, thinking and guessing), or forced interpretation (forced interpretation, far-fetched), as that would lead to loss. Instead, investigate in every thought (investigate in every thought, study and research in every thought), accumulate genuine effort over time (accumulate genuine effort over time, truly accumulate strength, over a long period of time), and you will naturally attain it, which is realization (realization, attaining enlightenment).", "Reply to Tanlin Guangyuan", "It is not necessary to be afraid that the elderly monks (elderly monks, older monks) have not fully understood (not fully understand, have not fully understood). This is because their mental strength has not truly been exhausted. Now that you are ill, there is no need to force yourself to be brave (force oneself to be brave, force yourself to be brave). Instead, rely on upholding the name (uphold the name, chanting the name of the Buddha) in the scriptures, with one-pointed concentration (one-pointed concentration, one-pointed concentration), and single-mindedly reduce involvements (single-mindedly reduce involvements, wholeheartedly reduce involvement). Reduce what can be reduced, and only then respond to what is unavoidable. Naturally, your efforts will gain strength.", "Reply to Layman Han Qingtai Guangfan of Yuyao", "You asked about the principle of deep entry through one gate (the principle of deep entry through one gate, the principle of deep entry through one method), which is spoken of because of the different schools (different schools, different sects). Now, those who recite the Buddha's name investigate while reciting Buddha's name (investigate while reciting Buddha's name, investigate while reciting the Buddha's name), which is still one gate, not two things. If investigating is inconvenient, then simply recite directly. I can also give another analogy: for those who study for the imperial examination (imperial examination, the imperial examination), the Book of Changes and poetry are two subjects that cannot be pursued simultaneously, because one uses one scripture to take the exam, only testing the Book of Changes. Can reading the text or understanding the principles be called two subjects? I have never heard that understanding the principles contradicts reading the text, and that they cannot be pursued simultaneously.", "Reply to Sun of Jiaxing" ] } ``` -------------------------------------------------------------------------------- 无高居士广抑 日课就帖上略注。以今尚有举业。其净修。惟贵简约直捷。未可繁多。如观音文。金刚经。无暇诵持。则一味念佛。亦自功德不少耳。 答张百户广湉 妄念是病。念佛是药。久病非片剂所能疗。积妄非暂念所能除。其理一也。莫管他妄念纷飞。只贵在念佛精切。字字分明。句句接续。极力执持。方有趋向。分此谓真积力久。而一旦豁然。喻如磨杵作针。炼铁作钢者。定不诬也。入道多门。惟此一门最为捷径。不可忽不可忽。 答徽州吴季立居士大州 不必忧罪业深。不必疑根性钝。经云。至心念阿弥陀佛一声。灭八十亿劫生死重罪。何疑乎业深。又古圣云惟有径路修行。但念阿弥陀佛。何忧乎根钝。见方友。即以此告之。 与苏州刘罗阳居士 曩启专以念佛。求生净土奉劝。然此道至元至妙。亦复至简至易。以简易故。高明者忽焉。夫生死。不离一念。乃至世出世间万法。皆不离一念。今即以此念念佛。何等切近精实。若觑破此念起处。即是自性弥陀。即是祖师西来意。纵令不悟。乘此念力。往生极乐。且横截生死。不受轮回。终当大悟耳。愿翁放下万缘。十二时中。念念提撕。是所至望。 与江阴冯筠居居士 七十古稀。百年能几。今此暮景。正宜放开怀抱。看破世间。宛如一场戏剧。何有真实。但以一声阿弥陀佛。消遣光阴。但以西方极乐世界。为我家舍。我今念佛。日后当生西方。何幸如之。发大欢喜。莫生烦恼。倘遇不如意事。即便拨转心头。这一声佛 ```json { "translations": [ "现代汉语译本", "无高居士广抑", "在日常功课的帖子（指记录修行功课的纸张）上略作注解。因为现在还有科举事业要做，所以净修的关键在于简约直接，不可繁琐过多。如果没时间诵持《观音文》、《金刚经》，那就一心念佛，也自有不少功德。", "答张百户广湉", "妄念是病，念佛是药。久病不是一片药就能治好的，长久的妄念也不是短暂的念佛就能消除的。道理是一样的。不要管它妄念纷飞，只在于念佛精诚恳切，字字分明，句句相续，竭力执持，这样才有前进的方向。这叫做真正积累力量长久，一旦豁然开悟，就像磨杵成针，炼铁成钢一样，绝对不会欺骗你。入道的门路很多，唯有念佛这一门最为便捷，不可忽视，不可忽视。", "答徽州吴季立居士大州", "不必忧虑罪业深重，不必怀疑根性愚钝。《经》中说，至诚恳切地念阿弥陀佛（Amitabha）一声，能灭除八十亿劫生死轮回的深重罪业，何必怀疑罪业深重呢？又有古代圣贤说，只有径直念佛这条路可以修行，只要念阿弥陀佛（Amitabha），何必忧虑根性愚钝呢？见到方友，就把这些话告诉他。", "与苏州刘罗阳居士", "之前我曾劝您专心念佛，求生净土。这个法门至高至妙，又极其简单容易。正因为简单容易，所以高明的人反而容易忽略它。生死，不离当下这一念；乃至世间和出世间的一切法，都不离当下这一念。现在就用这念念佛，是何等切近精实。如果看破这一念的生起之处，那就是自性弥陀（Amitabha），那就是祖师西来的真意。纵然不能开悟，凭借这念佛的力量，往生极乐世界，就能横截生死，不受轮回，终究会大彻大悟的。希望您放下一切杂念，十二时辰中，念念提起这句佛号，这是我最大的期望。", "与江阴冯筠居居士", "七十岁已经是古稀之年，一百年又能有多少？现在这暮年之时，正应该放开胸怀，看破世间，宛如一场戏，没有什么真实的。只用一声阿弥陀佛（Amitabha），来消遣光阴，只把西方极乐世界，当作自己的家。我现在念佛，日后应当往生西方极乐世界，是多么幸运啊！要生起大欢喜心，不要生烦恼。如果遇到不如意的事情，就立刻转变心念，提起这一声佛号。" ], "english_translations": [ "English version", "Wu Gaoshi Guangyi", "Add brief notes to the daily practice post. Since there are still imperial examinations to pursue, the key to pure cultivation lies in simplicity and directness, not in excessive complexity. If there is no time to recite the 'Guanyin Wen' (Essay of Avalokiteśvara) or the 'Diamond Sutra' (Vajracchedikā Prajñāpāramitā Sūtra), then single-mindedly reciting the Buddha's name will also accumulate considerable merit.", "Reply to Zhang Baihu Guangtian", "Delusional thoughts are the illness, and Buddha-recitation is the medicine. A chronic illness cannot be cured by a single pill, and accumulated delusions cannot be eliminated by a moment's recitation. The principle is the same. Do not be concerned with the flurry of delusional thoughts; focus on the sincerity and earnestness of Buddha-recitation, making each word clear and each phrase continuous, holding on with all your might. Only then will there be a direction. This is called truly accumulating strength over time, and once enlightened, it will be like grinding an iron bar into a needle or refining iron into steel. This is definitely not a lie. There are many paths to enlightenment, but this one is the most direct. Do not neglect it, do not neglect it.", "Reply to Layman Wu Jili Dazhou of Huizhou", "There is no need to worry about the depth of your sins, and no need to doubt the dullness of your faculties.