---
title: "寶王三昧念佛直指 · 14 別明客途所修三昧"
description: "明代妙叶禅师所集《寶王三昧念佛直指》是净土宗重要典籍。作者妙叶为元末明初天台宗高僧，提倡禅净双修。全书系统阐述念佛三昧修法，分显正、斥妄、开示念佛方法等章节，强调以一心念佛达至宝王三昧境界。该作融汇天台观心法与净土念佛义，被誉为净土实修宝典，对明清净土思想发展影响深远，是修学念佛法门的重要依据。"
url: "https://rushiwowen.co/en/r/cmcwd2huk0a95ic04k64mkxst"
---

### 別明客途所修三昧第十四

> Chapter 14: Further Clarification on the Samadhi Cultivated on the Path

道場既備。供事已陳。一一無不如儀。豈可隨時空過。則當依教運之以觀慧。解之以妙境。承此勝心立無作行。則生死海必枯。淨土必生矣。時有客在坐。雍容自如端莊雅重。內蘊不怯之貌。忽作禮而問曰。今觀師誨。則知運心廣大深淺咸該。然皆建立道場。使供事畢備。乃安心處靜。方可起修之說也。若余生於晚輩。機鈍寡聞。自昔至今。竛竮湖海。周旋境邑。或去或來。雖欲處靜進功。量力未得。若能即於旅次不假道場。亦可六時行道。三業無虧。誦呪持經。稱名禮懺。一一如儀期生安養。一同道場功行。庶我輩可以奉行。伏願弘慈啟迪未聞之旨。曲垂始終方便。答。大哉問也。世人欲修三昧。謂必所需百事具足然後發行。今子之志可謂拔乎其類矣。非此問。不發吾之所蘊。使悉被餘機也。蓋聖人垂教。如一味雨。三草二木各得敷榮。況念佛三昧普攝群機。子若求決生淨土。當知四威儀中皆為道用。豈特妨於客途哉。子若欲就斯立行者。最初當先立不欺心。藏德露𭎔。慎毋矜耀。始從脚根下。便要內外穩當。次則必放下諸緣。休息萬事。預宜熟讀淨土經呪五悔懺法。極令通利。又應修習所行威儀。必使端莊雅重。乃如前說。起真正信心。運大悲智。普為眾生。如理觀察二土淨穢苦樂兩報。實可厭忻。於此發行。既在客途。居處不一。如雲如水。故不必莊嚴道場。但一清淨身心。服隨分淨勝之服。於六齋日。或客何處。即具蕞爾香華之供。供養三寶。表有所施。正當於三寶前。拜跪稽顙。立廣大願。誓不退轉。在處生世以此為歸。更不生中悔心。雖無道場莊嚴。即於是日為始。至形壽盡每日六時修行此法。香燈有無毋固必矣。問。三昧既須一心。人事則有萬緒。且如何修行佛事世事不相妨礙。答。譬如捕鳥入籠。身雖在籠。心憶園林。兩不妨礙。籠但繫身。不能繫彼求出之心。事但拘身。有能拘我願往之志。所謂三界如籠。此身如鳥。求出即願往。園林乃淨土也。故知妄緣萬緒不礙真心。何況客中他事少惱。自不涉他。身心坦如正好進修。問。法門次第願更委曲。使進修之人臨事不惑。答。日三夜三時分不差。是其次第。今在客中。或日初時至。若有像處。或自有像隨身。則當口誦身禮。或默誦身禮。對像而修。如無佛像。或對經卷。或但面西遙禮。或但除東向隨方修禮。當具如道場儀式。若有時在道登舟。及不得已一切治身動用之事不可撥置。則佛事世事同運也。又當念此世務本為養身。我身行道功亦不棄。即與三昧同體也。問。我聞心無二用。得一失一。如何二事同運。答。子豈不聞籠鳥之喻。已自委明。又如一心不妨眼見耳聞身作心憶。應用無盡。何止二事。用既無盡。則當就彼一切動用之中。一心持誦小阿彌陀經一卷。或上品。或楞嚴勢至章。及誦淨土呪。或三或七至百多遍。又稱佛號。或三百五百至千及不計數。為入懺佛事。回向已方入懺。其禮懺儀式具出慈雲懺儀。從一切恭敬。次禮三寶。運香歎佛。禮拜懺悔。至於旋繞歸依。皆當隨其文義節段。一一想我此身恭對淨土佛前。或以道場形像佛前跪拜瞻繞。一一明了不使昏亂禮畢。觀佛及白毫相等。量時而止。於是如前念誦經呪佛號回向畢。方為初日分佛事。以此想禮與道場行法一同。但加身禮為異耳。又其所誦之音雖隨人境好惡而輕重之。當令聲默相半。沈大雅重。俾兩肩之人隱聞。切不可與人多語。又當於未作務前。或先於佛前燒香一炷。或更不能。但隨手拈物為香。就先散之。至時但運想耳。於餘時。惟宜獨坐獨行。遠離喧雜及聚眾間談。戲謔侮弄哂笑歌歎吟詠筆硯。使人忘失正念等事。是為日初分佛事。其日中分後分與夜三分亦然。是為六時行法。念彼夜中人定境寂。用功正宜與日不同。行者既為生死事大。豈可隨於懈怠而恣睡眠。縱歷寒暑之極。慎勿脫衣。法服數珠宜置近處。手巾淨水不離坐隅。或有所需。皆應預備。又應觀彼信根厚薄不惱他人不使人厭。於此無礙。則當微出其聲。如琴如瑟。細而沈重。大而不雌。使天神歡喜降護鬼畜聞聲解脫。則其功彌深。或在船中及在他家卑隈之處。皆當察境察人一心精進。方便宛轉以竭其行。切不可於中起人之過彰人之惡。又不可盡人之歡傾人之美。縱遇時間處便。或有他事異人為礙者。亦當擇於僻處端坐面西。合掌至膺聲默隨宜。如前想禮。與作務不異。又若於作務之時。事訖身間。不拘其懺多少乃至一句一拜未圓。即當連音隨誦。至彼佛前身禮圓滿。若於佛前端禮之時。忽有他事急為。亦不拘懺多少。乃至一句一拜未圓。即當隨所作處想禮圓滿。切不可入懺未多而重起懺。又此客中想禮蓋出乎不得已者。不可暇時亦以想禮而怠其身。又不可以此想禮加於作務之時。而於間時反虛擲也。於淺信人不可遽然勸修。於深信人又不可不密啟之使其自肯。又不可使化功歸己。如春育物。不見其功。彼依道場所修者。名順中易行。從客中而修者。名逆中易行。若以逆中易行。比之於順中易行。不啻若天地之懸遠矣。逆中易行其功蓋著。問。此想禮與身禮同否。答。同。子豈不聞。三業者意為身口之主。主既注想。焉得不及乎身口也。又如懺中運念香華及此身心遍至之旨。豈不亦但念想也。例此可知。問。若爾。但心想禮可不運身口耶。答。意業雖勝。若全身口。名三業圓修也。其默誦之義例此可知。又能以此想禮之數。於空時填禮。其行尤壯。問。六時行法之外如何用心。答。或觀佛相好。持呪誦經。稱名頂禮等行。念念不捨克期往生。如行路人。步緊到速。步緩到遲。當如是用心也。若人身心力弱。不能具修六時行法。但克定經懺之目。每日或三五時。雖不厭乎加多。亦不可一時增減而改其所立之行也。問。客中三昧之說圓融次第於世罕聞。若爾。則依道場所修者為不必耶。答。如人墮海。求船未得。忽遇橫木。且執之得達岸也。豈可無船又棄其木而自喪哉。況又客中去住隨主厭忻。得無罣礙。可不進功。如上是為客途所修三昧。此三昧者境界甚深功能廣大。合佛妙心稱揚莫盡。四三昧中名非行非坐三昧。亦名隨順四威儀三昧。正被大機。小智小根隨分受益。以此三昧比於道場。或缺身禮。餘儀亦同。子當以此三昧精進受持一志西馳。切不可因循而更滯於生死也。如上自為正行。余又觀今世之人。或有志於斯道者。纔聞其易。即作易想便妄謂得證。纔聞其難。即生退屈。便盡失其志。縱有信心頗切者。又流入邪見叢裏。密相傳授以誤多人。其傳授之法千形萬狀。至有不可聞者。皆能羅罩人心。使其自肯。非行漸張。師徒俱陷。豈能若爾正心下問之切也。客作禮曰。某崎嶇於客中久矣。每想生死無常。欲修未得。但慮口體之養。於法行道場不得起修為恨。今宿生緣幸得聞此說。可謂如甘露灌頂徹骨清涼。敢謂決志受持。如從今日如冤為親更無餘恨。從是身心放下。如息重擔自在坦然。願世世生生頂戴受持。寧斷命根誓不退失。普使一切法門皆悉了知。在處在客。於逆順中。不礙道用。同成三昧。可謂群生之大幸。可謂學佛者之大幸也。此既可修。則知一切奔馳世務。流蕩四方勞生販賣。邸店市𮠔商賈負道。百工伎藝男女老幼奴婢黃門。受人驅役不自在者。於彼一切行住坐臥著衣喫飯語默動靜及被牢獄者。於喜怒哀樂之間。未有不可修時。況出家四眾在家四民。有居可處有暇可修。所欲皆具得自在者。寧不進其行也。客又曰。今有聞極樂過十萬億佛土之遙。而望途怯遠。聞生者多是一生補處。而恥躬弗逮者云何。答曰。彼等豈知如上所說十方空界悉是我心。心淨則十萬非遙。心垢則目睫猶遠。但期心淨。何算程途。如少頃睡眠夢行千里。豈以常時為比較哉。理既有土可生。切不可謂但能心淨即是更不須生於彼土也。乃復禮曰。唯敬受來教。又曰。某初聞是說。先所未聞。謂師但隨自意以垂其言。今聞三昧之名。乃知來自聖典實應機宜。如青天白日。可謂後學之誡訓也。豈是為我曲說哉。願筆記之。永為將來之訓。更求垂示道場所修始終微細正行法門。普利斯世。則其幸尤大。余曰。善哉。當盡子意而與彼說之。客乃謙恭而退。其客名行一。字志西。自言。曾讀智覺禪師萬善同歸集甚熟。後遊廬山見始祖遠公遺跡因發願念佛云。

> The ritual space is fully prepared, and the offerings are properly arranged. Everything is in accordance with the prescribed forms. How can we let this time pass in vain? We should then, in accordance with the teachings, apply the wisdom of contemplation and understand it through the wondrous state. Upholding this supreme resolve, we establish the practice of non-action. Then, the ocean of birth and death will surely dry up, and rebirth in the Pure Land is assured. At that time, a guest was present, composed and dignified, with an unyielding inner bearing. He suddenly bowed and asked: "Having heard your instruction, I understand the practice of the mind is vast and profound, encompassing all levels. Yet, it all seems to establish a ritual space, ensuring the offerings are complete, so one can settle the mind in stillness before beginning cultivation. I was born in a later age, with dull faculties and little learning. From the past until now, I have wandered the lakes and seas, moving through towns and cities, sometimes leaving, sometimes coming. Although I wish to dwell in stillness to advance my practice, my strength does not allow it. If it were possible, while traveling, without relying on a formal ritual space, to also practice the path at all hours, with body, speech, and mind undiminished, reciting mantras, upholding sutras, invoking names, and performing prostrations and repentance—all according to the forms, aspiring for rebirth in the Land of Peace and Bliss—achieving the same merit and practice as in a ritual space, then perhaps people like me could follow it. I humbly pray for your great compassion to illuminate this previously unheard principle, and to kindly bestow the expedient means from beginning to end." Reply: "A truly great question! People of the world who wish to cultivate samadhi think they must first have all hundred things fully prepared before they can begin. Your aspiration can be said to rise above the crowd. Without this question, what I hold within would not be revealed, enabling it to benefit other beings. The teachings left by the sages are like a single rain; the three grasses and two trees each flourish according to their nature. How much more so the Buddha-Recollection Samadhi, which universally gathers all capacities? If you seek the decisive attainment of rebirth in the Pure Land, you should know that all four dignified postures can be used for the Path. How could it be hindered specifically by being a traveler? If you wish to establish practice based on this, first you must establish a mind that does not deceive, concealing virtue and revealing faults. Be careful not to be boastful or showy. From the very foundation, ensure both inner and outer stability. Next, you must lay down all conditions and rest from myriad affairs. You should first thoroughly read the Pure Land sutras, mantras, and the repentance methods of the Five Repentances, making them extremely fluent. You should also practice the dignified conduct to be performed, ensuring it is proper and grave. Then, as mentioned before, arouse genuine faith, apply great compassionate wisdom, universally for the sake of all beings, and according to principle, contemplate the purity and defilement, the suffering and bliss, of the two lands and their respective karmic retributions, which are truly to be renounced and aspired to. Based on this, commence practice. Since you are traveling, your dwelling places are not fixed, like clouds or water. Therefore, it is not necessary to adorn a ritual space. Simply purify your body and mind, wear clean and superior clothes appropriate to your circumstances. On the six fasting days, wherever you are staying, prepare even a modest offering of incense and flowers to make offerings to the Three Jewels, expressing that you have something to give. Right before the Three Jewels, bow, kneel, and prostrate, establishing a vast and great vow, pledging not to regress, taking this as your refuge in all places and lifetimes, and never again giving rise to a mind of regret in between. Although there is no adorned ritual space, from that day onward until the end of your life, practice this method six times daily. Whether incense and lamps are present or not is not something to be rigid about." Question: "Since samadhi requires single-mindedness, but human affairs have ten thousand strands, how can one practice Buddhist matters and worldly affairs without them hindering each other?" Reply: "It is like a bird caught and placed in a cage. Its body is in the cage, but its mind remembers the groves and forests. The two do not hinder each other. The cage only restrains the body; it cannot restrain the mind seeking escape. Affairs only bind the body; can they bind my will aspiring to go? It is said the three realms are like a cage, this body like a bird. Seeking escape is the aspiration to go. The groves and forests are the Pure Land. Thus, know that deluded conditions, however numerous, do not obstruct the true mind. How much more so when traveling, where others' affairs cause little trouble, one does not involve oneself with others, and body and mind are at ease—it is precisely the right time to advance in cultivation." Question: "I wish to hear more details about the sequence of the method, so those advancing in practice will not be confused when facing situations." Reply: "Three times by day and three times by night, the time divisions not mistaken—this is the sequence. Now, while traveling, when the first period of the day arrives, if there is a place with images, or if you have an image with you, then you should recite with your mouth and bow with your body, or silently recite and bow with your body, cultivating before the image. If there is no Buddha image, you can face a sutra scroll, or simply face west and bow from afar, or simply avoid facing east and bow according to whatever direction you are in. It should be fully equipped as in the ritual space ceremony. If sometimes you are on the road, boarding a boat, or engaged in any unavoidable activities necessary for maintaining the body that cannot be set aside, then Buddhist matters and worldly affairs are practiced together. Furthermore, you should reflect that these worldly tasks are fundamentally for nurturing the body. My body practicing the Path—the merit is also not abandoned. This is identical in essence to samadhi." Question: "I have heard the mind cannot attend to two things; gaining one means losing the other. How can two matters be practiced together?" Reply: "Have you not heard the metaphor of the caged bird? It has already been clearly explained. Also, it is like how a single mind does not hinder the eyes seeing, ears hearing, body acting, and mind remembering. Its applications are endless—how could it be limited to just two matters? Since the applications are endless, then within all those activities, with single-mindedness, recite the Smaller Amitabha Sutra once, or the 'Superior Grade' chapter, or the Shurangama Sutra's chapter on Mahasthamaprapta, and recite the Pure Land Mantra, either three, seven, up to a hundred or more times. Also, invoke the Buddha's name, either three hundred, five hundred, up to a thousand or without counting, as the preparatory Buddhist practice before repentance. Dedicate the merit, then enter the repentance. The ceremony for prostration and repentance is fully presented in the Ciyun Repentance Ritual. From 'All respectfully...' onward, then paying homage to the Three Jewels, offering incense, praising the Buddha, prostrating, repenting, up to circumambulation and taking refuge—in all of these, you should follow the passages and sections of the text, each time visualizing that this body of mine is respectfully facing the Buddhas in the Pure Land, or before the images in a ritual space, kneeling, prostrating, and circumambulating—each clearly, without allowing confusion. After the prostrations, contemplate the Buddha and the white curl between his brows, etc., stopping according to the time available. Then, as before, recite sutras, mantras, and the Buddha's name, dedicate the merit, and only then is the first period of daytime Buddhist practice complete. This visualized practice is the same as the practice method in a ritual space, differing only in the addition of physical prostrations. Furthermore, the volume of your recitation, though it may vary in loudness or softness according to the person and environment, should be half vocal and half silent, deep, dignified, and grave, allowing the person on either side to faintly hear it. Be careful not to engage in much conversation with others. Also, before beginning tasks, you can first burn a stick of incense before the Buddha, or if even that is not possible, simply pick up any object as incense and scatter it first. At the time, just apply the visualization. At other times, it is best to sit alone, walk alone, staying away from noise and crowds, group chats, playful teasing, mocking, laughing, singing, sighing, chanting, writing, and brushwork—things that make people forget the right mindfulness. This is the Buddhist practice for the first period of the day. The midday period, the later period, and the three periods of the night are the same. This is the six-period practice method. Consider that at night, when people are settled and the environment is quiet, it is precisely the right time for effort, differing from the day. Since practitioners consider the matter of birth and death to be great, how can they follow laziness and indulge in sleep? Even enduring extreme heat or cold, be careful not to remove your clothes. Your Dharma robe and prayer beads should be placed nearby. A hand towel and clean water should not leave the corner of your seat. Whatever you might need, you should prepare in advance. Also, observe whether your roots of faith are deep or shallow, not annoying others, not making people dislike you. If there is no hindrance in this regard, then you can softly emit sound, like a zither or a lute, fine yet deep and weighty, full yet not shrill, causing heavenly beings to rejoice, descend, and protect, and causing ghosts and animals to hear the sound and attain liberation. Then the merit is even deeper. Whether on a boat or in someone else's humble, lowly dwelling, you should always observe the environment and the people, with single-minded vigor, skillfully adapting to exhaust your practice. Be careful not to give rise to finding fault with others or exposing their faults. Also, do not exhaust others' joy or overturn their virtues. Even if you encounter a time, place, or opportunity, or if other affairs or different people become hindrances, you should also choose a secluded place, sit upright facing west, join your palms at the chest, with sound or silence as appropriate, and visualize the practice as before, no different from when engaged in tasks. Furthermore, if during task time, when the work is finished and the body is free, regardless of how much of the repentance is left, even if it is just one phrase or one prostration incomplete, you should immediately connect the recitation and continue chanting until you are before the Buddha, completing the physical prostration. If, while prostrating before the Buddha, some other urgent matter suddenly arises, also regardless of how much of the repentance is left, even if it is just one phrase or one prostration incomplete, you should, at the place where you are doing the task, visualize the completion of the practice. Be careful not to, having done little of the repentance, start the repentance over again. Also, this visualized practice while traveling arises from having no other choice. You cannot, when you have leisure time, also use visualized practice to be lazy with your body. Nor can you add this visualized practice to task time and then idly waste your free time. For those with shallow faith, do not hastily urge them to practice. For those with deep faith, you must not fail to secretly inspire them, making them willing themselves. Also, do not let the merit of transformation be attributed to yourself. It is like spring nurturing things—its merit is not seen. Those who practice based on a ritual space—this is called 'the easy practice within favorable conditions.' Those who practice while traveling—this is called 'the easy practice within adverse conditions.' If we compare the easy practice within adverse conditions to the easy practice within favorable conditions, it is not just like the distance between heaven and earth. The merit of the easy practice within adverse conditions is particularly evident." Question: "Is this visualized practice the same as physical practice?" Reply: "It is the same. Have you not heard? Of the three karmas, intention is the master of body and speech. Since the master is focused on the visualization, how can it not reach body and speech? Also, consider the principle in the repentance of visualizing the offering of incense and flowers, and that this body and mind pervade everywhere—is that not also just mental visualization? By this analogy, you can understand." Question: "If so, can one just mentally visualize the practice without employing body and speech?" Reply: "The karma of intention is indeed superior, but if you fully employ body and speech, it is called the complete cultivation of the three karmas. The principle of silent recitation can be understood by this analogy. Also, if you can use the number from this visualized practice to make up the prostrations during free time, your practice will be especially vigorous." Question: "Apart from the six-period practice method, how should one apply the mind?" Reply: "Contemplate the Buddha's marks and attributes, uphold mantras, recite sutras, invoke the name, perform prostrations, and other practices—thought-moment after thought-moment without abandoning them, vowing to be reborn within a set period. It is like a person walking on a road: if your steps are hurried, you arrive quickly; if your steps are slow, you arrive late. You should apply the mind like this. If a person's physical and mental strength is weak and cannot fully cultivate the six-period practice method, just firmly set the amount of sutra and repentance, perhaps three or five periods daily. While not disliking doing more, also do not arbitrarily increase or decrease a single period, altering the practice you have established." Question: "The explanation of samadhi while traveling is perfectly integrated and sequential, rarely heard in the world. If so, then is the practice based on a ritual space unnecessary?" Reply: "It is like a person fallen into the sea. Not having obtained a boat, they suddenly encounter a piece of driftwood. They grasp it and thereby reach the shore. How could one, having no boat, also abandon the wood and perish? Moreover, while traveling, coming and going depend on the host, liking and disliking—if you can be without hindrance, can you not advance in your practice? The above is the samadhi cultivated while traveling. This samadhi has a very profound state and vast function. It accords with the Buddha's wondrous mind; to praise it is inexhaustible. Among the four samadhis, it is called the 'neither walking nor sitting samadhi,' also called the 'samadhi of conforming to the four dignified postures.' It is precisely for those of great capacity; those of small wisdom and shallow roots receive benefit according to their share. Comparing this samadhi to that of a ritual space, perhaps the physical prostrations are lacking, but the other ceremonies are the same. You should take this samadhi, diligently uphold it, and single-mindedly race westward. Be careful not to procrastinate and remain stuck in birth and death. The above constitutes the primary practice. Furthermore, I observe that among people in the world today, some have the aspiration for this Path. As soon as they hear it is easy, they think of it as easy and then arrogantly assume they have attained realization. As soon as they hear it is difficult, they give rise to withdrawal and defeat, completely losing their aspiration. Even those with rather intense faith often flow into the thicket of wrong views, secretly transmitting and teaching, misleading many. Their methods of transmission take a thousand forms, ten thousand appearances, to the point of being unspeakable. All can ensnare people's minds, making them willing themselves. Unorthodox practices gradually spread; teacher and disciple both fall. How could they be like you, with a correct mind, asking so earnestly?" The guest bowed and said: "I have been traveling arduously for a long time. Often thinking of the impermanence of birth and death, I wished to practice but could not. I only worried about the nourishment of mouth and body, regretting that I could not establish practice in a ritual space and begin cultivation. Now, due to karmic conditions from past lives, I am fortunate to hear this teaching. It can be said to be like sweet dew poured over the crown, penetrating to the bones with cool clarity. I dare say I am determined to receive and uphold it. From today onward, it is like turning an enemy into a relative—I have no other regrets. From now on, I lay down body and mind, as if putting down a heavy burden, free and at ease. I vow for life after life to revere, receive, and uphold it. I would rather sever the root of life than regress or lose it. Universally enabling all to fully understand the Dharma gates, whether in place or traveling, in adversity or favorable conditions, not hindering the use of the Path, together accomplishing samadhi—this can be said to be the great fortune of all beings. This can be said to be the great fortune of those who study the Buddha. Since this can be practiced, then we know that all those rushing about in worldly affairs, drifting in all directions, laboring for livelihood, buying and selling, shopkeepers in markets and alleys, merchants carrying goods on the road, the hundred crafts and skills, men, women, old and young, servants, eunuchs—those driven by others, not being free—for all of them, in all walking, standing, sitting, lying, putting on clothes, eating meals, speaking, silence, movement, stillness, and even those in prison, within joy, anger, sorrow, and happiness, there is no time when they cannot practice. How much more so for the four groups of monastics and the four classes of laypeople, who have a place to dwell, leisure to practice, all desired things provided, and obtain freedom—should they not advance in their practice?" The guest also said: "Now, there are those who hear that the Land of Ultimate Bliss is beyond a hundred thousand kotis of Buddha-lands distant, and, looking at the journey, grow timid because of the farness. They hear that those reborn there are mostly in the stage of one lifetime to enlightenment, and, ashamed of their own inadequacy, say, 'What about that?'" Reply: "How could those people know what was said above? All empty realms in the ten directions are precisely my mind. If the mind is pure, then a hundred thousand is not far. If the mind is defiled, then even the eyelash is distant. Just focus on purifying the mind; why calculate the distance? It is like briefly falling asleep and dreaming of traveling a thousand miles—how can you compare it with ordinary time? In principle, since there is a land where one can be reborn, be careful not to say that merely being able to purify the mind is sufficient, and that there is no further need to be reborn in that land." He then bowed again and said: "I respectfully receive your instruction." He also said: "When I first heard this teaching, previously unheard, I thought you were just speaking according to your own ideas. Now, hearing the name of this samadhi, I know it comes from the sacred scriptures and truly responds to the capacities and needs. It is like the blue sky and bright sun. It can be said to be an admonition and instruction for later learners. How could it be a special explanation just for me? I wish to record it in writing, as an everlasting instruction for the future. I further seek your instruction on the subtle and detailed primary practice method for the ritual space from beginning to end, universally benefiting this world. Then the good fortune would be even greater." I said: "Excellent. I will fulfill your wish and explain it for them." The guest then withdrew with humility and respect. The guest's name was Xingyi, style name Zhixi. He said of himself: "I once read Patriarch Zhijue's 'Collection on Myriad Virtues Returning to the Same Goal' very thoroughly. Later, traveling to Mount Lu, I saw the traces left by the First Patriarch, Master Huiyuan, and consequently made the vow to recite the Buddha's name."