Master Wang Xianglu | 2018-06-23 | Download | AI assisted translation
| 净土者，一切佛子究竟修证之果地也。修行不证净土，不名成就，是以西方属成就门。而一切法不问其为禅定、为密乘、为法相、为戒律、为持名，皆修净业之前方便，所用以证净土者也。功行成就时，诸法皆无所用之矣。 | The Pure Land is the fruition-ground ultimately realized and verified by all disciples of the Buddha. If one practices without realizing the Pure Land, it cannot be called accomplishment; hence the Western Pure Land belongs to the gate of accomplishment. All dharmas—whether dhyāna, the Esoteric Vehicle, Dharma Characteristics, precepts, or recitation of the name—are preliminary expedient means for cultivating pure karma, used to realize the Pure Land. When practice is accomplished, none of these dharmas has any further use. |
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| 故净土二字，乃果地圆成之德号，非属于法，不可单树一门而与他宗分胜劣，亦非西方为净而他方为秽者也。因法法皆归净土，非净土另有一法，亦非必以此法可以入净而他法不能也。当初立宗者，原开一时之权宜方便，乃启后来胜劣之见，甚至误以他宗为不净，互相水火者，此岂祖师之始愿，亦岂净土之本旨哉。 | Thus, the two words “Pure Land” designate the virtue of complete perfection at the fruition-ground. They do not belong to any particular dharma, and one cannot establish them as a separate gate and rank them as superior or inferior to other schools. Nor does it mean that only the West is pure and other directions defiled. Since every dharma returns to the Pure Land, the Pure Land is not another separate dharma; nor is it that only this dharma can lead one into purity while other dharmas cannot. Those who first established schools originally opened provisional expedient means suited to a particular time, yet later gave rise to views of superiority and inferiority. Some even mistakenly regard other schools as impure and become mutually opposed as fire and water. Could this have been the original aspiration of the patriarchs? Could it be the fundamental intent of the Pure Land? |
| 净者，究竟清净也；土者，本心地也。以西方国土众生生者，皆具心地清净之至德，我必同具此清净心，方可与诸上善人俱会一处，善根福德因缘三者，必一切具足，乃得相应。 | “Pure” means ultimately pure; “land” means the ground of one’s original mind. Those born in the land of the West all possess the supreme virtue of purity in the mind-ground. I too must possess this pure mind before I can join the assembly of all the superior good people in one place. The three—good roots, merit and virtue, and causes and conditions—must all be fully present for there to be correspondence. |
| 今偏执一门为胜，谓法有高下，非净土矣；疾视他宗为魔为怪，其心已先入魔怪，非净土矣；纵无此二病，而贪得净土法门之有佛接引，仍本贪便利与依赖之劣性，亦非净土矣。如此颠倒，则又善根福德之谓何？虽有因缘，已自生障，此知见不正之自误，非成就也。 | Now, if one stubbornly clings to a single gate as superior and says that dharmas are high or low, that is not the Pure Land. If one regards other schools with hostility as demonic or bizarre, one’s own mind has already entered the demonic and bizarre; that is not the Pure Land. Even without these two faults, if one covets the Pure Land Dharma gate because a Buddha comes to guide one at death, this still stems from the inferior tendency to crave convenience and dependence; that too is not the Pure Land. With such inverted views, what becomes of good roots and merit and virtue? Even if one has causes and conditions, one has already created obstacles for oneself. This self-deception arising from incorrect views is not accomplishment. |
| 上中下三根人，本同具净土德性，惜不同其愿力，有体无用，是以有彼非众生，非不众生之叹。 | People of the highest, middling, and lowest capacities alike inherently possess the virtues of the Pure Land. Yet, regrettably, their power of vows differs; they have the essence but not its function. Hence comes the lament that some are not sentient beings, yet are not not sentient beings. |
| 惟以因缘之不同，证入亦随之而有异，佛设此法门，使初学人，可于因地下种，与西方先结胜缘；中根人则以先有夙因，可籍此证入，为往生之缘助；上根人则果地将次圆成，一经接引，便得成就，故曰三根普被。 | Only because causes and conditions differ does realization and entry likewise vary. The Buddha established this Dharma gate so that beginners could plant seeds at the causal stage and first form an excellent affinity with the West; people of middling capacity, having prior causes from the past, could rely on it to realize and enter, making it a supporting condition for rebirth; and people of the highest capacity, whose fruition-ground is nearly complete, could attain accomplishment as soon as they were guided. Therefore it is said to universally embrace practitioners of all three capacities. |
| 又九品者，非往生后始分九品也，乃未生前已具有无数品耳，岂得谓人人皆可此生成就？！今言往生若是之易者，初意原为方便接引，不知众生劣性，发心不痛切者，虽更有方便法，彼终不肯精进，反因说之过易而轻法，弊害滋 | Moreover, the nine grades are not first divided into nine grades after rebirth; before birth there are already countless grades. How could one say that everyone can attain accomplishment in this very life? Now, the claim that rebirth is so easy was originally intended as an expedient means of guidance. Yet, not understanding the inferior tendencies of sentient beings, those whose resolve is not deeply earnest will, even if there are further expedient methods, ultimately refuse to practice diligently. Instead, because it is described as too easy, they take the Dharma lightly, and the resulting harms multiply. |
| 多——如以为太易而不痛切，一也；以为佛可接引，而临终仍颠倒，不自反责，乃咎于法，疑法谤佛，堕入地狱，二也；真用功人，因久修而仍无把握，转生疑退，三也；银台不去，必俟金台，因此贪求，魔即乘便，四也；经云是为甚难而反说甚易，苦行人必生疑怖，五也。 | These include: first, thinking it too easy and therefore failing to arouse an earnest resolve; second, believing that the Buddha can guide them, yet remaining confused at death, not blaming themselves but faulting the Dharma, doubting the Dharma and slandering the Buddha, thus falling into hell; third, genuine practitioners who, after long practice, still lack assurance and consequently give rise to doubt and retreat; fourth, refusing the silver dais and insisting on awaiting the golden dais, whereby demons seize the opportunity through this greed; fifth, the sūtras say this is exceedingly difficult, yet it is instead said to be exceedingly easy, so ascetics will surely give rise to doubt and fear. |
| 有一于此，已足障其信心，况多乎哉！故立言不可不慎，若欲善巧引之，则先使其怖苦、痛切发心可耳，又何必偏执此理以为定论耶！ | Any one of these is sufficient to obstruct faith, let alone so many! Therefore one must be careful in setting forth teachings. If one wishes to guide people skillfully, one need only first make them fear suffering and arouse an earnest resolve. Why must one stubbornly uphold this principle as a fixed conclusion? |
| 欲修净土，必先使其人正信。云何正信——不独信西方为净土，乃信十方皆有佛土，弥陀经已言之，一也；不独信净土为彼土，乃兼指我自性之净土。 | If one wishes to cultivate the Pure Land, one must first establish right faith. What is right faith? It is not merely believing that the West is the Pure Land, but believing that Buddha lands exist throughout the ten directions; the Amitābha Sūtra has already said this. This is the first point. It is not merely believing that the Pure Land is that land; it also refers to the Pure Land of one’s own intrinsic nature. |
| 而西方净土者，亦诸上善人自性清净之所建立，同一平等本际，理事双融，同得成佛，二也；信佛土无定义，娑婆地狱，分别之则有秽净，佛视之则无一而非净土。 | The Western Pure Land, moreover, is established by the intrinsic purity of all the superior good people. Sharing the same equal original ground, principle and phenomena interpenetrate, and all attain Buddhahood. This is the second point. One must believe that Buddha lands have no fixed definition: in the Sahā world and in the hells, distinctions yield defilement and purity, but as the Buddha sees them, there is not one that is not a Pure Land. |
| 众生自起幻心不净而作业，若以慧力转之，当下即是净土，三也；佛无来去，在在处处皆有弥陀，行者自障其心而不见，四也。明此义者，乃曰正信。此即难信之法，余前著《弥陀心要》已论之矣。 | Sentient beings themselves give rise to illusory, impure minds and create karma. If they transform this through the power of wisdom, that very moment is the Pure Land. This is the third point. The Buddha neither comes nor goes; Amitābha is present everywhere. Practitioners obstruct their own minds and therefore do not see him. This is the fourth point. Those who understand this meaning have right faith. This is the Dharma difficult to believe; I have already discussed it in my earlier Essential Teachings on Amitābha. |
| 净土法门，目的在先净其意，故必修至一心不乱，夫一心不乱者，觉后证得之果也，持名念佛者，证前修行之方法也。佛者觉也，念佛者，念念在觉也。心若有所贪嗔时，一念觉，则顿转为净矣。 | The purpose of the Pure Land Dharma gate is first to purify one’s intention. Thus one must cultivate one-pointedness of mind without distraction. Such one-pointedness of mind without distraction is the fruition attained after awakening, whereas holding the name and Buddha-recitation are methods of practice before realization. Buddha means awakening; Buddha-remembrance means that every thought abides in awakening. Whenever the mind has greed or anger, a single thought of awakening immediately turns it into purity. |
| 此是无上圆顿法门，故一句弥陀，顿超八十亿劫生死重罪。惟转觉固快，转迷亦易，众生只是一念，不是念念，以一念佛，即又回念贪嗔也。必念念在佛，则打成一片，贪嗔无由而起矣，久久成熟，斯名成就。 | This is the unsurpassed, perfect, sudden Dharma gate. Therefore, with one utterance of Amitābha, one suddenly transcends the grave offenses of birth and death accumulated over eighty billion kalpas. Yet although turning toward awakening is indeed swift, turning back toward delusion is also easy. Sentient beings have only an occasional single thought, rather than thought after thought; with one thought of Buddha, they then turn back to thoughts of greed and anger. Only when every thought is in the Buddha does one become continuous and undivided, leaving greed and anger no means to arise. When this matures over a long time, it is called accomplishment. |
| 又众生只是念念而非一念，何也？因众生念念于人事情见，非贪即嗔，非嗔即痴，三业恶因之所招感，念念不断，则娑婆因缘，永无脱离之望矣。必如修证人之一念净信，永不退转，虽习气常来，而常觉照勿失，力气充足，不致动摇，故曰一心不乱，方可与佛相应也。 | Moreover, sentient beings consist only of thought after thought, not of a single thought. Why is this so? Because their every thought concerns people, affairs, emotions, and views: if not greed, then anger; if not anger, then ignorance. These are what summon the evil causes of the three karmic activities. If such thoughts continue without interruption, there can be no hope of ever escaping the causes and conditions of the Sahā world. One must be like a practitioner who has realized and verified: possessing a single pure thought of faith that never retreats, even though habitual tendencies continually arise, one never loses awareness and illumination. When one’s strength is sufficient and one cannot be shaken, this is called one-pointedness of mind without distraction; only then can one correspond with the Buddha. |
| 一心不乱者，修至自性净土之极则也。但必如何而可如此乎？则法门无量，总不外乎正副二途。 | One-pointedness of mind without distraction is the ultimate standard of cultivation leading to the Pure Land of one’s intrinsic nature. But how can this be achieved? There are immeasurable Dharma gates, yet in sum they do not go beyond two approaches: primary and auxiliary. |
| 正者曰观心，即反问自己，于一切所行处，痛切警觉，是曰修行，言修于行也；副者曰取法，即借法以为缘助，借以净心，至心净则无所用之，然法门因缘，各各不同，必以当机为尚，有持佛号者，有入禅定者，有说理以破幻相者，有起三观者，有以所逆之人事用以反省者，此皆念佛法也。 | The primary approach is called observing the mind: turning back to question oneself and maintaining earnest, vigilant awareness in all one’s actions. This is called practice—cultivating within conduct. The auxiliary approach is called adopting methods: borrowing dharmas as supporting conditions to purify the mind. When the mind is pure, they have no further use. Yet the causes and conditions of Dharma gates differ; one must value what suits the recipient. Some hold the Buddha’s name, some enter dhyāna, some explain principle to dispel illusory appearances, some arouse the three contemplations, and some use adverse people and circumstances for self-examination. All these are methods of Buddha-remembrance. |
| 乃至读经礼佛焚香供养……修一切善法，亦皆念佛也。以念念合乎佛心净意，念念勿失觉照而已。弥陀经之执持名号者，乃念佛法门中之一法，非定法也。若有定法者，非佛法也。 | Even reading sūtras, paying homage to the Buddha, burning incense, making offerings, and cultivating every wholesome dharma are all Buddha-remembrance. They consist simply in having every thought accord with the Buddha’s mind and pure intention, without ever losing awareness and illumination. The holding of the name in the Amitābha Sūtra is one method among the Dharma gates of Buddha-remembrance; it is not a fixed method. If there were a fixed method, it would not be Buddhadharma. |
| 念佛不难，惟老实难，近世以老实作“本份”解，其义未尽。盖老者不动，实者不假，使此心常常如是之湛寂，一切外境、意念……诸相前来，不被流转而去。 | Buddha-remembrance is not difficult; being honest is difficult. In recent times, “honest” has been understood to mean “doing one’s proper duty,” but that does not exhaust its meaning. For “old” means unmoving, and “real” means uncontrived: let this mind remain constantly so clear and tranquil that, when all external objects, thoughts, and appearances arise before it, one is not swept away by their flow. |
| 若一日若七日，无一日不如是，打成一片，则平日做到一心不乱，临终自然心不颠倒矣。念佛不难，除习气难。 | Whether for one day or seven days, if there is not a single day when one is otherwise, and one becomes continuous and undivided, then one ordinarily achieves one-pointedness of mind without distraction, and at death the mind will naturally not be confused. Buddha-remembrance is not difficult; eliminating habitual tendencies is difficult. |
| 若不除习气，又安能证入觉地，念念在觉乎？！我为此论，明知闻者必以除习气为苦，反视念佛为畏途，或斥为魔说矣。而不知真修行者，必不河汉斯言，定转其昔日之依赖心、与贪省事之习气，一反其所行。 | If one does not eliminate habitual tendencies, how can one realize and enter the ground of awakening, with every thought abiding in awakening? In setting forth this discussion, I know well that those who hear it will surely regard eliminating habitual tendencies as arduous, and instead see Buddha-remembrance as a fearful path, perhaps even denouncing it as demonic talk. Yet true practitioners will certainly not dismiss these words as absurd. They will surely transform their former dependent minds and their habitual craving for ease, reversing their former conduct. |
| 于入世法，必趋于忠国家、孝父母、友昆弟、和夫妇、信朋友，克尽人道以为念佛；于出世法，必趋于兴大悲、度众生、明心地、达本性、空外境、扫积习，归证净土以为念佛。盖世有出世入世，心无彼此来去也。 | In worldly dharmas, they must strive to be loyal to the nation, filial toward their parents, friendly toward brothers, harmonious with spouses, and trustworthy with friends; they must fulfill the human way completely, taking this as Buddha-remembrance. In supramundane dharmas, they must strive to arouse great compassion, liberate sentient beings, clarify the mind-ground, penetrate original nature, realize external circumstances as empty, and sweep away accumulated habits; they must return to realizing the Pure Land, taking this as Buddha-remembrance. For the world includes both worldly and supramundane affairs, but the mind has neither this nor that, coming nor going. |
| 不念恶，即念佛；不念觉，即念迷。此指心行，非关口颂。今又误以持佛号即名念佛，遂失其宗旨，而流为唱佛。更以贪多为胜，演成气膈胸痛诸病，人每生厌而疑退，久不相应，此即因地不正之误，可叹也。 | Not thinking evil is Buddha-remembrance; not thinking awakening is thinking delusion. This refers to the activity of the mind and has nothing to do with oral chanting. Yet people now mistakenly take holding the Buddha’s name to be Buddha-remembrance, thereby losing its essential intent and reducing it to singing the Buddha’s name. They further take quantity as superiority, bringing on illnesses such as shortness of breath and chest pain. People then become weary, doubtful, and discouraged, and after a long time fail to gain correspondence. This is the error of an incorrect causal ground; it is lamentable indeed. |
| 佛度众生，在使众生自度，自度其众生而已，此众生者，烦恼之通称也。烦恼为果，偏执为因；而偏执之果，不觉又其因也。 | The Buddha liberates sentient beings by enabling sentient beings to liberate themselves—liberating only their own sentient beings. These sentient beings are a general term for afflictions. Afflictions are the result, while biased attachment is the cause; and the result of biased attachment, without one’s realizing it, becomes its cause in turn. |
| 然则宗旨所在，第一在明心，心明则破执，佛不自认四十九年有所说法，並云若谓如来有所说法，即为谤佛。恐人死执于法而不知变化，反受其病也。故知佛说一切法，皆为一时因应之权宜，非永不变通之定法，是故有法终非究竟，无为岂即涅槃！了此义者，方得与净土相应耳。 | Thus, the essential intent lies first in clarifying the mind. When the mind is clear, attachment is broken. The Buddha himself did not acknowledge having taught any Dharma during forty-nine years, and further said that whoever claims the Tathāgata taught any Dharma thereby slanders the Buddha. He feared that people would cling rigidly to dharmas without knowing how to adapt, and would instead suffer their harm. Thus we know that all dharmas taught by the Buddha were provisional expedients responsive to circumstances at a particular time, not fixed methods that could never be adapted. Therefore, a dharma is ultimately not final; nor is non-contrivance itself nirvāṇa. Only those who understand this meaning can correspond with the Pure Land. |
| 弥陀经意之深远，实不可思议。一说人胜，在此会中，皆是大阿罗汉，及一切菩萨。 | The meaning of the Amitābha Sūtra is profound and far-reaching, truly inconceivable. First, it speaks of the excellence of the people: in this assembly are all great arhats and all bodhisattvas. |
| 在极乐国，则皆阿裨跋致，与一生补处之诸上善人；二说地胜，则七宝庄严，异于世宝；三说境胜，则微风吹动，尽是法音宣流；四说体胜，则光明无量，照十方国，无所障碍，寿命无量，异于世寿，并恶道之名，亦不可得；五说用胜，则以妙华供养十方诸佛，只饭食经行，总之无有众苦，但受诸乐，故名极乐。 | In the Land of Ultimate Bliss, all are non-retrogressing, together with all the superior good people who are one lifetime away from Buddhahood. Second, it speaks of the excellence of the land: it is adorned with the seven treasures, unlike worldly treasures. Third, it speaks of the excellence of the environment: when the gentle breeze stirs, all is the flowing proclamation of Dharma sounds. Fourth, it speaks of the excellence of its essence: its light is immeasurable, illuminating the lands of the ten directions without obstruction; its life span is immeasurable, unlike worldly life spans; even the names of the evil realms cannot be found there. Fifth, it speaks of the excellence of its function: with wondrous flowers one makes offerings to all Buddhas of the ten directions; one need only take meals and walk in meditation. In sum, there are no sufferings, only every joy; hence it is called Ultimate Bliss. |
| 极乐无相，此正显金刚般若之体，而无我人之四相四见，无住生心，通达无我法等，正显阿弥陀妙用，皆归证至净土为止。弥陀经根本重在自修，以应当发愿为最初下手处，以执持名号为往生之缘助，以一心不乱为最后之心印。 | Ultimate Bliss is without characteristics. This precisely reveals the essence of vajra prajñā: without the four characteristics and four views of self and person, giving rise to mind without abiding, and thoroughly understanding the non-self of persons and dharmas. It precisely reveals the wondrous functioning of Amitābha, all culminating in realization of the Pure Land. The fundamental emphasis of the Amitābha Sūtra is self-cultivation: “one should make vows” is the first point of entry; holding the name is a supporting condition for rebirth; and one-pointedness of mind without distraction is the final mind-seal. |
| 佛无来去，心若不与相印，佛虽在目前，不相接也。印者何？我此湛寂之清净土耳。执持者，以弥陀圣号，念念持而勿失，如子忆母也。初学人，不得不以“应当”二字勉之，曰应当发愿云云。但子之于母，无应当不应当之别，应曰当然。言当然如是，不必对弥陀如是，即对十方一切诸佛，亦皆当然如是，此所谓一念生净信者矣。 | The Buddha neither comes nor goes. If the mind does not accord with the seal, then even if the Buddha stands before one’s eyes, there is no meeting. What is this seal? It is simply this clear, tranquil Pure Land of mine. “Holding” means holding Amitābha’s sacred name thought after thought without losing it, as a child remembers its mother. Beginners must be encouraged by the two words “should make,” as in “one should make vows.” But for a child and its mother, there is no distinction between should and should not; one should say that it is only natural. To say that it is naturally so means that this need not apply only toward Amitābha; toward all Buddhas of the ten directions, it is equally and naturally so. This is what is meant by giving rise to a single pure thought of faith. |
| 弥陀经之味，如尝甘泉，能于白水知味，辨其为泉为水，此真知味者也。若但知西方世界之七宝庄严，而不识功德庄严，或但明功德而未了成就之义，则有十万亿佛土之遥。六祖所云，为对治偏执人说，西方人有罪，非经意也。 | The flavor of the Amitābha Sūtra is like tasting a sweet spring. To discern the flavor even in plain water, and distinguish spring water from ordinary water—this is to truly know flavor. If one knows only of the adornments of the seven treasures in the Western Land, yet does not recognize the adornment of merit and virtue; or understands merit and virtue but has not comprehended the meaning of attainment, then it is as distant as ten billion Buddha lands. What the Sixth Patriarch said was directed at remedying people of partial attachment; that people in the West have sins is not the meaning of the sūtra. |
| 但若决定西方人无罪，亦殊不必，以有带业往生者在耳。盖业即是罪，以未究竟故。惟西方无恶道之名，何况其实。然初往生者，业力未净，惟具有罪恶种子，只无因缘以成其罪恶，非绝对无罪也。是以往生西方后，仍得加行修持耳。 | Yet there is likewise no need to insist that those in the West are entirely without sin, for there are those who attain rebirth while carrying karma. Karma is itself sin, because they have not yet reached ultimate completion. The Western Land has not even the name of the evil realms, much less their actuality. Nevertheless, for those newly reborn there, karmic force has not yet been purified. They still possess seeds of sin and evil, but lack the causes and conditions for these to become actual sins and evils; this is not an absolute absence of sin. Therefore, after rebirth in the Western Land, they must still undertake additional practice and cultivation. |
| 带业往生者，非言有罪恶者可以往生也。言习气尚在，作恶之种子未净，而往生之因缘已熟，往生已，常与诸上善人相处，自然花开见佛，此佛即指自性净土。华者，自己之智慧心华，极言其彻悟本性也，倘此佛仍指弥陀，则往生时接引之佛已先见之矣，更何待华开时耶！ | Rebirth while carrying karma does not mean that those who possess sins and evils may be reborn there. It means that habitual tendencies remain, the seeds for wrongdoing have not yet been purified, yet the causes and conditions for rebirth have ripened. Once reborn, one is constantly in the company of all the supremely good people, and naturally, when the flower opens, one sees the Buddha. This Buddha refers to the Pure Land of one’s own nature. The flower is the flower of one’s own wisdom-mind, expressing in the strongest terms a thorough awakening to one’s intrinsic nature. If this Buddha still referred to Amitābha, then the Buddha who came to guide one at the time of rebirth would already have been seen; why wait until the flower opens? |
| 弥陀经若已生若今生若当生等句，此言心向往之，不必定在死后往生也。乃生前思慕之诚，即是往生！以心不来去，非不来去，随愿而往，无生前与死后之别也。 | Phrases in the Amitābha Sūtra such as “those already reborn, now being reborn, or to be reborn” mean that the mind yearns for it; rebirth need not necessarily occur after death. The sincerity of one’s aspiration during life is itself rebirth. Since mind neither comes nor goes—and is not not coming and going—it goes according to one’s vows; there is no distinction between before death and after death. |
| 五浊恶世，根本由见浊而起，惟见则不必定浊，曰佛知见。浊则决不离见，故曰见浊。见浊不净，不名净土。 | The Sahā world of the five turbidities arises fundamentally from the turbidity of views. Yet having views does not necessarily mean turbidity; this is called the Buddha’s knowledge and vision. Turbidity, however, never departs from views; hence it is called the turbidity of views. Where the turbidity of views is impure, it cannot be called a Pure Land. |
| 密宗念佛法，略有四义。 | The Esoteric Buddhist method of Buddha-recitation has, in brief, four meanings. |
| 一者浅略，言弥陀者，法藏比丘于世自在王佛前，发四十八愿，成就今之极乐世界是也；二者深秘，言弥陀者，义即无量寿、无量光是也；三者秘中秘，言弥陀者，即是毗卢，故一门普门不异也；四者秘中深秘，言弥陀者，即一 | First, in its superficial sense, Amitābha refers to the bhikṣu Dharmākara, who made forty-eight vows before the Buddha Lokeśvararāja and thereby brought about the present Land of Ultimate Bliss. Second, in its profound and secret sense, Amitābha means immeasurable life and immeasurable light. Third, in the secret within the secret, Amitābha is Vairocana; thus, the single gate and the universal gate are no different. Fourth, in the profound secret within the secret, Amitābha refers to inherent virtues. |
| 切众生同具之本德，众生以未证得毗卢体性故，不能起阿弥陀妙观，盖“阿”为法身，表本不生灭；“弥”为报身，表我大自在；“陀”为化身，表如如不动。彼佛之所以号阿弥陀者，以有此至德而尊之也，一切众生，皆同具此净土，何可自暴弃而甘居于劣小耶。 | These inherent virtues are possessed equally by all sentient beings. Because sentient beings have not realized the essential nature of Vairocana, they cannot give rise to the wondrous contemplation of Amitābha. For “A” is the dharmakāya, signifying original non-arising and non-ceasing; “mi” is the sambhogakāya, signifying my great sovereignty; and “tuo” is the nirmāṇakāya, signifying suchness, unmoving. That Buddha is called Amitābha because he possesses these supreme virtues and is honored for them. All sentient beings equally possess this Pure Land; how could they abandon and belittle themselves, content to remain in the inferior and lesser? |
| 从上所说净土之义竟，使行者先自明了。然则修证之法又当如何耶？净土一门，近世学者最多，以利便而稳妥故，遂合娑婆众生贪便利省事之心，不觉从学者多矣。 | The meaning of the Pure Land has been fully explained above, so that practitioners may first understand it clearly for themselves. But how, then, should one cultivate and realize it? In recent times, the Pure Land gate has had the greatest number of students. Because it is convenient and reliable, it accords with the desire of sentient beings in the Sahā world for convenience and ease; consequently, many have taken it up without realizing it. |
| 余常细察其故，一因信念未全，自视太劣；二因其省事，心不痛切；三因修法太乱，见效甚迟；四因见效迟则或乏味，偏于人情用事，不是痛切真修；五因未明净土之正业与副业，颠倒用事，致妄心不能降伏，因此念佛与做人， | I have often examined the reasons carefully. First, their faith and resolve are incomplete, and they regard themselves as too inferior. Second, because it is easy and requires little effort, their hearts lack earnest urgency. Third, their methods of practice are too disorderly, and results are very slow to appear. Fourth, when results are slow, the practice may seem tasteless; they act according to human sentiments and do not cultivate with true earnestness. Fifth, they do not understand the primary and auxiliary practices of the Pure Land, and act in an inverted manner, so that the deluded mind cannot be subdued. Thus Buddha-recitation and conduct in daily life are |
| 截为两事，不能起用；六因修净土者，类多中途入门，因地尚未澈了，人云亦云，先入为之主矣，如立门户谤他宗，实非其本意也。 | cut into two separate matters and cannot function together. Sixth, most practitioners of the Pure Land enter its gate midway. They have not yet thoroughly understood the causal ground, follow what others say, and allow preconceived ideas to dominate them. Thus they establish sectarian boundaries and slander other traditions, though this is not the original intent of the teaching. |
| 昔有疑谤密宗者，形于辞色，忽有扣以往生咒与大悲咒之因缘，其人愧悟，不敢再谤，即此之类。故修证净土，当以正因为第一。更有三种行持，一者因地法因，由理解入手，如前论各条，使其通体明解，方不至中途疑退。 | In the past, there were those who doubted and slandered Esoteric Buddhism, showing it in both their words and expressions. Then someone questioned them about the causes and conditions of the rebirth mantra and the Great Compassion Mantra. Ashamed, they awakened and no longer dared to slander it. This is an example of the same kind. Therefore, in cultivating and realizing the Pure Land, one should take the primary cause as foremost. There are also three kinds of practice. First are the Dharma causes at the causal ground: one begins through understanding, as in the various points discussed above, so that one comprehends the teaching as a whole and will not become doubtful and retreat midway. |
| 二者加行缘助，以事修为本，如注重持名方法，兼习禅定，下座后于人事上练习妙用。又取其他法门以为帮助，则修证可以见速，平日不致放逸，无一曝十寒之叹，临终庶有把鼻，有即生成就之功。 | Second are additional practices that provide supportive conditions, taking practical cultivation as their basis. For example, one should emphasize the method of reciting the name, while also practicing Chan meditation and, after leaving the meditation cushion, training in wondrous functioning amid human affairs. One may also adopt other Dharma gates as aids. Then realization through practice may come more quickly; in ordinary life one will not become lax or lament practicing for a single day and then abandoning it for ten. At the time of death, one may perhaps have a sure grasp, and attain accomplishment in this very life. |
| 三者果地圆成，以印证心田为主。证有互证与自证——互证者，互相考证其得失也；自证者，冷暖自知；外证于事，内契于理，中以印诸心也。 | Third is complete fulfillment at the fruition ground, taking the verification of the mind-ground as primary. There are mutual verification and self-verification: mutual verification means examining one another’s gains and losses; self-verification means knowing for oneself, as one knows whether water is cold or warm. Outwardly, it is verified in phenomena; inwardly, it accords with principle; and between these, it is confirmed in one another’s minds. |
| 惟此三种行持，必由面授，以若干日为一期，合少数徒众，择地安居而修之，必有个实证处。而从前之念佛法，切宜稍事变更之如下：一、不可高声念，如人多可分班轮念，一班念即一班听可也。 | These three kinds of practice must be transmitted face-to-face. A period should be set for a certain number of days; a small group of disciples should gather, choose a place to reside peacefully, and practice there. There will certainly be some point of actual realization. The former method of Buddha-recitation should appropriately be modified somewhat as follows: 1. Do not recite loudly. If there are many people, they may be divided into groups that recite in rotation; while one group recites, another group may listen. |
| 二、不必全持念珠，可结弥陀心印，则易入定。三、毋庸绕佛而念，因绕佛一法，在禅宗久坐后用以解昏沉者，此则增加散乱，甚无谓也。故合众而念，不如约少数人同念，人愈多，得益愈少耳。 | 2. It is unnecessary to hold prayer beads throughout; one may form the Amitābha mind-seal, which makes it easier to enter samādhi. 3. There is no need to circumambulate the Buddha while reciting. The practice of circumambulating the Buddha is used in the Chan school after prolonged sitting to dispel drowsiness; here, it only increases distraction and is quite needless. Therefore, rather than reciting with a large assembly, it is better for a small number of people to recite together. The more people there are, the less benefit is gained. |
