English
The sutra says that sincerely reciting the name of Amitabha Buddha (阿弥陀佛) once can eradicate the heavy sins of eighty billion kalpas of birth and death. Why doubt the depth of your sins? Furthermore, ancient sages said that the only direct path to cultivation is to recite the name of Amitabha Buddha (阿弥陀佛). Why worry about the dullness of your faculties? When you see your friend Fang, tell him these words.", "To Layman Liu Luoyang of Suzhou", "Previously, I advised you to focus on reciting the Buddha's name and seeking rebirth in the Pure Land. This path is supremely profound and wondrous, yet also extremely simple and easy. Because it is simple and easy, those who are clever often overlook it. Birth and death are inseparable from a single thought; even all phenomena, both worldly and otherworldly, are inseparable from a single thought. Now, using this thought to recite the Buddha's name, how close and substantial it is! If you see through the origin of this thought, that is your own nature's Amitabha (弥陀), that is the Patriarch's intention in coming from the West. Even if you do not attain enlightenment, relying on the power of this recitation, you will be reborn in the Land of Ultimate Bliss, and you will cut off birth and death horizontally, free from reincarnation, and you will eventually attain great enlightenment. I hope that you will let go of all distractions and, throughout the twelve hours of the day, constantly bring up this Buddha's name. This is my greatest hope.", "To Layman Feng Yunju of Jiangyin", "Seventy years old is already rare in ancient times, and how many years can one live to a hundred? Now, in these twilight years, you should open your heart and see through the world, which is like a play, with nothing real. Simply use the name of Amitabha Buddha (阿弥陀佛) to pass the time, and take the Western Pure Land as your home. I am now reciting the Buddha's name, and I will be reborn in the Western Pure Land in the future. How fortunate is that! Generate great joy and do not create afflictions. If you encounter unpleasant things, immediately turn your mind around and bring up this Buddha's name." ] } ``` -------------------------------------------------------------------------------- 。急急提念。却回光返照。我是阿弥陀佛世界中人。奈何与世人一般见识。回嗔作喜。一心念佛。此是智慧中人。大安乐大解脱法门也。 与嘉兴朱西宗居士广振 人之处世。遇顺境者。其情愉以安。遇逆境者。其情忧以危。然而顺未足为幸。逆未足为不幸也。溺于意之所便。则出世之心不生。戚戚乎不得志。夫然后厌身世之桎梏。而求以出世。是故万苦交于前。但以正智观察。苦从何生。从身生。身从何生。从业生。业从何生。从惑生。因惑造业。因业成身。因身受苦。但能破惑。一切空寂。敢问所以破惑之方。只须就本参话头上。理会念佛的是谁。捉败此疑。诸惑皆破。思之毋忽。 又 闻病。今开三法。一曰对治。病既生于劳郁。当以逸治劳。以舒治郁。逸非懒惰不简之谓也。万缘尽废。如初生孩子。六识不行。是之谓逸。舒非散放无忌之谓也。知身世如幻梦。随缘顺受。不被境瞒。和即今病之愈否。身之生死。一并放下。是之谓舒。二曰调摄。调摄在节饮食。慎药饵。饮食不待论矣。药饵不宜多服。知柏芩连等苦寒之剂。使金寒水冷。阴未能滋。火未能降。而胃气先败。食不下咽。或洞泄危矣。宣与高明议之。三曰正念。即前所告。苦从身生。身从业生等。病即苦中之一。其展转相因。亦复如是。应孜孜密密。日夕体究。究之不得。只消提一句本参。念佛话头。回光自看。识得此念下落。则惑自破。惑破。则展转消灭。亦复如是。只此三事。宜力行之。 又 须信万事是宿缘。不但顺逆穷通 ```json { "translations": [ "现代汉语译本：", "要赶紧提起正念。然后回过头来反观自照，要知道‘我’是阿弥陀佛（Amitabha）世界中的人，为什么还要和世人一样见识短浅呢？要把嗔恨转变为喜悦，一心念佛。这才是智慧之人所为，是获得大安乐、大解脱的法门啊。", "与嘉兴朱西宗居士广振", "人在世上，遇到顺境，心情就愉快而安定；遇到逆境，心情就忧愁而不安。然而，顺境未必是值得庆幸的事，逆境也未必是不幸的事。如果沉溺于自己喜欢的事，那么出离世间的心就不会产生；只有常常感到不满足，然后才会厌倦身世的束缚，而寻求出离世间的方法。所以，当各种苦难一齐到来时，只要用正确的智慧去观察，苦从哪里产生？从身体产生。身体从哪里产生？从业力产生。业力从哪里产生？从迷惑产生。因为迷惑而造业，因为业力而形成身体，因为身体而承受痛苦。只要能够破除迷惑，一切就都空寂了。如果问破除迷惑的方法，只需要就你所参的话头，去理会‘念佛的是谁’。抓住并战胜这个疑惑，各种迷惑就都会被破除。仔细思考，不要忽略。", "又", "听说你生病了，现在开出三种方法。第一种是对治。既然病是由于劳累和忧郁而产生的，就应当用安逸来对治劳累，用舒畅来对治忧郁。安逸不是指懒惰和不简省，而是指断绝一切外缘，像刚出生的婴儿一样，六识不起作用，这叫做安逸。舒畅不是指放纵无忌，而是指明白身世如幻梦，随缘顺受，不被外境迷惑，即使现在的病没有好转，或者身体要面临生死，也一并放下，这叫做舒畅。第二种是调摄。调摄在于节制饮食，谨慎用药。饮食就不必多说了。用药不宜过多，要知道黄柏、黄芩、黄连等苦寒的药物，会使金气寒冷，肾水寒凉，阴气不能滋养，火气不能下降，反而使胃气先衰败，导致吃不下东西，或者严重腹泻，那就危险了。应该和高明的大夫商议。第三种是正念。就是前面所说的，苦从身体产生，身体从业力产生等等。病就是苦中的一种，它的辗转相因，也是如此。应该勤奋而细致，日夜体会研究。如果研究不出来，就提起一句你所参的话头，念佛是谁，回过头来自己看，认识到这一念的下落处，那么迷惑自然就会破除。迷惑破除，那么辗转相灭，也是如此。只有这三件事，应该努力实行。", "又", "必须相信万事都是宿世的因缘，不仅仅是顺利、逆境、穷困、显达。" ], "english_translations": [ "English version:", "Quickly bring up the right mindfulness. Then turn the light inward and reflect on yourself, knowing that 'I' am a person from the Amitabha (阿弥陀佛) world, why should I have the same shallow views as ordinary people? Transform anger into joy, and concentrate on reciting the Buddha's name. This is what a wise person does, it is the Dharma gate to obtain great peace and great liberation.", "To Layman Zhu Xizong of Jiaxing, Guangzhen", "When people live in the world, they feel happy and peaceful when they encounter favorable circumstances, and they feel worried and uneasy when they encounter adverse circumstances. However, favorable circumstances may not be fortunate, and adverse circumstances may not be unfortunate. If one indulges in what one likes, the mind to transcend the world will not arise; only when one often feels dissatisfied will one become tired of the shackles of life and seek a way to transcend the world. Therefore, when all kinds of suffering come together, one should observe with correct wisdom, where does suffering arise from? It arises from the body. Where does the body arise from? It arises from karma. Where does karma arise from? It arises from delusion. Because of delusion, one creates karma; because of karma, one forms a body; because of the body, one endures suffering. As long as one can break through delusion, everything will be empty and still. If you ask how to break through delusion, you only need to focus on the topic of your meditation, and understand 'Who is reciting the Buddha's name?' Grasp and defeat this doubt, and all delusions will be broken. Think carefully, do not neglect it.", "Also", "I heard that you are sick, now I prescribe three methods. The first is to counteract. Since the illness is caused by fatigue and depression, one should use ease to counteract fatigue, and use comfort to counteract depression. Ease does not mean laziness and lack of simplicity, but rather cutting off all external connections, like a newborn baby, the six senses do not function, this is called ease. Comfort does not mean unrestrained indulgence, but rather understanding that life is like a dream, accepting circumstances as they come, not being deceived by the environment, even if the current illness does not improve, or the body faces life and death, let it all go, this is called comfort. The second is conditioning. Conditioning lies in moderating diet and being cautious with medicine. Diet need not be discussed much. Medicine should not be taken too much, knowing that bitter and cold medicines such as Phellodendron amurense (黄柏), Scutellaria baicalensis (黄芩), and Coptis chinensis (黄连) will make the metal energy cold, the kidney water cold, the yin energy cannot be nourished, the fire energy cannot descend, but instead make the stomach energy weaken first, leading to inability to eat, or severe diarrhea, which is dangerous. You should discuss it with a wise doctor. The third is right mindfulness. That is what was said before, suffering arises from the body, the body arises from karma, and so on. Illness is one of the sufferings, and its mutual causation is also like this. One should be diligent and meticulous, studying and experiencing day and night. If you cannot figure it out, just bring up the topic of your meditation, 'Who is reciting the Buddha's name?', turn around and look at yourself, recognize the whereabouts of this thought, then delusion will naturally be broken. When delusion is broken, then mutual annihilation will also be like this. Only these three things, you should strive to practice.", "Also", "You must believe that all things are karmic connections from past lives, not just favorable, adverse, poor, or prosperous circumstances." ] } ``` -------------------------------------------------------------------------------- 。乃至死生。都抛却大海。莫起忧怖。收拾身心。返观内照。本参话头。切记切记。 又 念佛非止明心。亦无病不治。倘有劝进道术者。不必信受。恐失正知见。特预陈之。 又 尊恙至是。亦甚危矣。宜以所欲言事。尽底书付令郎及尊堂。令胸中都无牵挂。一心正念。若平日于念佛法门信得及。便可心目内照。四字佛名。历历明明。无间无断。从其今日明日去亦可。说或不去。活到一百二十岁亦可。此为要紧语。朋友平生相交。正在此处。他皆小事不暇及也。切不可贪生怕死。而误大事。 与王居士大琸 贵恙宜将身外事。并此身四肢百骸。尽情放下。使空无一物。若必不可歇者。权且歇下。待后处之。妄想炽不能制。当念佛数声压伏之。世间荣华富贵。亦不过片时间事。厄难苦恼。亦不过片时间事。倏忽便无。且万般皆属前缘。非人力所能奈何者也。尽情放下。一心念佛。至嘱至嘱。 与秦明中居士 法门无量。要在明心。明心要门。无如念佛读作之暇。或心烦时。静坐念佛。甚有利益。一念在佛。杂念退休。心空境寂。妙当何如。愿无易而忽之。 与吴江秦任南居士广俍 所云开幽暗。解业缚。若会则幽暗即是光明。业缚无非解脱。如不会。但时时摄心念佛。久久静定。自能发慧。 与南城吴念慈居士广翊 入道多门。直捷简要。无如念佛。念佛一门。上度最胜利根。下至极愚极钝。盖是彻上彻下之道。勿以俗见摇惑。古来尊宿教人看话头。起疑情以 ```json { "translations": [ "现代汉语译本：乃至死亡和生存，都抛弃于生死大海，不要生起忧愁和恐惧。收摄身心，反过来观照自己的内心，专注于最初参究的话头。切记！切记！", "又", "念佛不仅仅是为了明心见性，也能治愈各种疾病。如果有人劝你修习其他道术，不必相信接受，恐怕会失去正确的知见。特地预先告诉你。", "又", "您的病情到了现在，已经非常危险了。应该把想说的事情，彻底地写下来交给您的儿子和夫人，让他们心中都没有牵挂。一心正念。如果平时对于念佛法门深信不疑，就可以心目内照，四字佛号，历历分明，没有间断。从今天或者明天往生也可以，说不定不会往生，活到一百二十岁也可以。这是最要紧的话。朋友一生的交往，就在于此。其他都是小事，没有时间顾及了。千万不要贪生怕死，而耽误了大事。", "与王居士大琸", "您的疾病，应该将身外之事，甚至包括这个身体四肢百骸，都彻底放下，使内心空无一物。如果实在放不下，就暂时放下，等待以后再处理。如果妄想纷飞难以控制，就念几声佛号来压制它。世间的荣华富贵，也不过是短暂的事情。厄运苦恼，也不过是短暂的事情，转眼就消失了。而且一切都是前世的因缘，不是人力所能改变的。彻底放下，一心念佛。再三叮嘱！再三叮嘱！", "与秦明中居士", "法门有无量之多，关键在于明心见性。明心见性的重要方法，没有比得上念佛的。在读书写作的空闲，或者心烦意乱的时候，念佛，非常有益处。一念专注于佛，杂念就会退去。内心空明，境界寂静，这种妙处是何等的美好啊！希望您不要轻易地忽略它。", "与吴江秦任南居士广俍", "所说的开启幽暗，解除业力的束缚，如果领会了，那么幽暗就是光明，业力的束缚无非是解脱。如果不能领会，就时时收摄身心念佛，久而久之自然能够生发智慧。", "与南城吴念慈居士广翊", "进入佛道有很多门径，但最直接简要的，莫过于念佛。念佛这一法门，上能度化最上等的利根之人，下至最愚笨迟钝之人。实在是彻上彻下的妙道。不要被世俗的见解所迷惑。古来的高僧大德教人参看话头，生起疑情以" ], "english_translations": [ "English version: Even death and life, cast them into the sea of birth and death, do not give rise to sorrow and fear. Collect your body and mind, turn inward to observe your own heart, and focus on the initial topic of investigation (本参话头). Remember! Remember!", "Also", "Reciting the Buddha's name is not only for clarifying the mind, but also cures all diseases. If someone advises you to practice other Taoist arts, do not believe or accept them, lest you lose correct knowledge and views.