---
title: "淨土十要 · No. 1164-12 幽溪無盡法師淨土法語"
description: "淨土十要由明代高僧成時大師評點節要，匯集了淨土宗歷代祖師的核心著述。該書輯錄了智者大師、善導大師等十種淨土教典精要，系統闡述了念佛往生西方極樂世界的理論與方法。其編撰於明末佛教復興期，旨在匡正禪淨流弊、彰顯淨土他力易行道。作為淨土宗根本教典之一，該書被譽為修學淨土法門的權威指南，在漢傳佛教中具有崇高地位，是深入理解淨土思想不可或缺的重要文獻。"
url: "https://rushiwowen.co/en/r/cmcxvu7150qksky045s4s14vf"
---

### No. 1164-12幽溪無盡法師淨土法語

> Master Youxi Wujin's Pure Land Dharma Talks

門人　正知　較

> Disciple Zhengzhi (Collated)

夫修行法門。如來對證之良藥也。藥隨病廣。數逾恒沙。求其至捷逕最簡要者莫如念佛求生淨土。可謂疾成覺道之秘訣也。蓋出離生死仗三種力。一自力。二他力。三本有功德力。若惟務悟明心地。裂無明網。出愛欲河。成佛作祖。謂之自力。是為沒量好漢真大丈夫。佛世及正法中諸大菩薩．聲聞及諸大祖師是其人也。像末之世根器謭劣。有雖修而不悟。悟而不精。內照似脫對境仍迷。縱使不迷猶然坏器。菩薩有隔陰之昏。初果有入胎之昧。方之博地安免隨流。此自力之無功。出塵之不效。一錯百錯實可寒心。是以諸佛菩薩曲垂方便。有仗他之法門焉。此之法門經論亦夥。求其苦口叮嚀極言稱歎。列祖弘通人心崇奉。惟極樂世界念佛一門為究竟。言言闡淨土之惟心。句句演彌陀之本性。悟此者達生心與佛心平等。心土與佛土無差。修此者獲妙觀與妙境相符。自力與他力兼濟。況本有功德之力無始性具者因此全彰。曠劫積累者藉之頓發。故得娑婆報滿。淨土現前。蓮華化生。不迷生陰。一入永入更不退轉。故生者皆是阿󳺎䟦致。其數甚多。比在娑婆入道。塵境麤強險難惡塗無處不有者固不侔矣。然而說之匪難行之為難。行之匪難心要為難。此昔人所誡。我輩當遵。楊次公云。愛不重不生娑婆。念不一不生極樂。夫念佛以一其心懇切持名專志不亂尚矣。然或忘而不能念。念而不能一。無他。情愛之所牽也。夫輕愛以袪其妄。斬斷情根脫離愛網尚矣。然或念而不能忘。忘而不能盡。無他。心之不能一也。娑婆有一愛之不輕。則臨終為此愛所牽。矧多愛乎。極樂有一念之不一。則臨終為此念所轉。矧多念乎。夫愛有輕焉重焉厚焉薄焉正報焉依報焉。歷舉其目則父母妻子昆弟朋友功名富貴文章詩賦道術技藝衣服飲食屋室田園林泉花卉珍寶玩物不可枚盡。大而重於泰山。小而輕於鴻毛。有一物之不忘愛也。有一念之不遺愛也。有一愛存於懷則念不一。有一念不歸於一則不得生。嗚呼。愛不重不生娑婆。念不一不生極樂。此兩語刮瞖眼之金錍。治膏肓之聖藥。凡有志於求生極樂者。宜書於屋壁。銘於肌膚。時時莊誦。念念提撕。於娑婆之愛日求其輕。極樂之念日求其一。輕之又輕之以漸階乎無。一之又一之以漸鄰乎極。果能如此。雖未脫薉󳬛。不是娑婆之久客。未生寶所。已是極樂之嘉賓。臨終正念現前。往生極樂必矣。或問。輕愛有道乎。曰。輕愛莫要乎一念。一念有道乎。曰。一念莫要乎輕愛。或者筦爾謂曰。師言首鼠兩端。俾學者何從。曰。非兩端也。欲明一念之所以也。蓋念不一。由散心異緣使然。散心異緣由逐境紛馳使然。娑婆有一境則眾生有一心。眾生有一心則娑婆有一境。聚緣內搖趣外奔逸。心境交馳愛若塵沙。故欲輕其愛者莫若杜其境。眾境皆空萬緣都寂。萬緣都寂一念自成。一念若成則愛緣俱盡矣。故曰欲一其念莫若輕其愛。欲輕其愛莫若一其念。愛之與念勢不兩立。若明暗之相背也。曰。杜境有道乎。曰。余所謂杜境者。非屏除萬有也。亦非閉目不觀也。即境以了其虗。會本以空其末也。萬法本自不有。有之者情。故情在物在。情空物空。萬法空而本性現。本性現而情念息。自然而然。非加勉強。楞嚴所謂。見與見緣并所想相。如虗空花本無所有。此見及緣元是菩提妙淨明體。云何於中有是非是。是以欲杜其境。莫若體物虗。體物虗則情自絕。情絕則愛不生。而惟心現念一成。故圓覺云。知幻即離。不作方便。離幻即覺。亦非漸次。一去一留。不容轉側。功效之速。有若桴鼓。學道之士於此宜盡心焉。又曰。輕愛與一念同乎異乎。對曰。能輕娑婆之愛。未必能一極樂之念。能一極樂之念。必能輕娑婆之愛。此約無志有志間說也。實則愛非念一不忘。念非忘愛不一。兩者工夫初無間然。又曰。輕愛既聞命矣。一念奈何。對曰。一念之道有三。曰信曰行曰願。不疑謂之信。苟有疑焉。心不得一矣。是以求生極樂以敦信為始。必須偏讀大乘。廣學祖教。凡是發明淨土之書。皆須一一參求。悟極樂原是我惟心之淨土。不是他土。了彌陀原是我本性之真佛。非是他佛。大要有二。悟妙有徧周徧具。以為欣淨之本。悟真空圓離圓脫。以為捨薉之原。第二修行者敦信如目視。修行如足行。信而不行猶有目無足。行而不信猶有足無目。是故信解既備應當念佛修行。如目足兼備能到凉池。行門有二。一正。二助。正行復二。一稱名。二觀想。稱名如小本彌陀經。七日持名一心不亂。有事一心理一心。若口稱佛名繫心在緣。聲聲相續心心不亂。設心緣外境攝之令還。此須生決定心斷後際念。撥棄世事放下緣心。使念心漸漸增長。從漸至久自少至多。一日二日乃至七日。畢竟要成一心不亂而後已。此事一心也。苟得此已則極樂之淨因成就。垂終之正念必然。身無病苦不受惡纏。預知時至身心歡喜。吉祥而逝坐脫立亡。親見彌陀垂光接引。得生淨土必矣。理一心亦無他。但於事一心中念念了達。能念之心。所念之佛。三際平等十方互融。非空非有非自非他。無去無來不生不滅。現前一念之心便是未來淨土之際。念而不念無念而念。無生而生生而無生。於無可念中熾然而念。於無生中熾然求生。是為事一心中明理一心也。二觀想者。具如觀無量壽佛經。境有十六。觀佛最要。當觀阿彌陀佛丈六之身。作紫磨黃金色像。立華池上。作垂手接引狀。身有三十二種大人相。相有八十種隨形好。作此想者亦有事理。事則以心繫佛以佛繫心。初觀足下安平如奩底。次觀具千輻輪相。如是次第逆緣至頂中肉髻。復從肉髻順緣至足底。了了分明無分散意。理一心者。經云。諸佛如來是法界身。入一切眾生心想中。是故心想佛時是心即是三十二相八十種好。是心作佛。是心是佛。諸佛正徧知海從心想生。是故汝等應當繫念彼佛。此義具明微妙三觀。如觀經疏．妙宗鈔中說。然此二種正行當相須而進。凡行住睡臥時則一心稱名。凡趺坐時則心心作觀。行倦則趺坐以觀佛。坐出則經行以稱名。苟於四威儀中修之不間。往生西方必矣。二助行。亦有二。一世間之行。如孝順父母。行世仁慈。慈心不殺。具諸戒律。一切利益之事若能回向西方。無非助道之行。二出世之行。如六度萬行種種功德。讀誦大乘。修諸懺法。亦須以回向心而助修之。無非淨土行也。更有一種微妙助行。當歷緣境處處用心。如見眷屬當作西方法眷想。以淨土法門而開導之。令輕愛以一其念。永作將來無生眷屬。若生恩愛時。當念淨土眷屬無有情愛。何當得生淨土遠離此愛。若生瞋恚時。當念淨土眷屬無有觸惱。何當往生淨土得離此瞋。若受苦時。當念淨土無有眾苦但受諸樂。若受樂時。當念淨土之樂無央無待。凡歷緣境皆以此意而推廣之。則一切時處無非淨土之助行也。第三願者。夫淨土舟航要以信為柁。行為篙櫓檣纜。願為風帆。無柁則無所指南。無篙櫓檣纜則不能運行。無風帆則不能破浪疾到。故次行以明願也。第願有通別。有廣狹。有徧局。通如古德所立回向發願文。別則各隨己意。廣謂四弘上求下化。狹謂量力決志往生。局如課誦有時隨眾同發。徧則時時發願處處標心。但須體合四弘。不得師心妄立。大率所發之願別勝於通。通恐隨人語轉。別則自己標心。然隨通文而生決志。雖通而別。若於別文而生濫漫。別亦成通。又廣勝於狹。廣則發心大。剋果勝。狹則悲願淺。獲果劣。又徧勝於局。局則數數間斷。徧則念念圓成。如此三法可以期生淨土速覬彌陀。一切淨土法門。舉不外乎是矣。

> The method of cultivation is like the medicine a physician prescribes for a specific illness. As there are countless illnesses, so too are there countless remedies. But among them all, the most direct and concise is the practice of reciting the Buddha's name and seeking rebirth in the Pure Land. It can truly be called the secret to swiftly attaining enlightenment. This path to liberation from birth and death relies on three kinds of power: one's own power, the power of another, and the power of one's inherent virtue. If one solely focuses on awakening the mind, tearing through the net of ignorance, crossing the river of desire, and becoming a Buddha or Patriarch, that is called self-power. This is the mark of a truly great and valiant person. During the time of the Buddha and in the age of the True Dharma, the great Bodhisattvas, Hearers, and great Patriarchs were such people. In the age of the Semblance and Final Dharma, people's capacities are shallow and inferior. Some cultivate but do not awaken; some awaken but are not refined. They seem free when reflecting inwardly, yet remain confused when facing objects. Even if not confused, they are still like an unfired clay vessel. Bodhisattvas may be dulled by the veil of reincarnation; stream-enterers may have the confusion entering the womb. Compared to ordinary beings, how can they escape being swept away? This shows the ineffectiveness of self-power, the failure to transcend the world. One mistake leads to a hundred mistakes; this is truly chilling to the heart. Therefore, all Buddhas and Bodhisattvas have skillfully devised an expedient method, a method relying on another's power. There are many scriptural texts and commentaries on this method. But the one that has been earnestly exhorted, greatly praised, transmitted by generations of patriarchs, and reverently held in people's hearts, is the practice of reciting the Buddha's name for rebirth in the Land of Ultimate Bliss. This is the ultimate teaching. Every word elucidates the Pure Land as the mind itself. Every sentence expounds on the inherent nature of Amitabha. Those who awaken to this realize that the living mind and the Buddha's mind are equal, and that the mind-land and the Buddha-land are not different. Those who cultivate this achieve the harmony of sublime contemplation and sublime states, benefiting from both self-power and other-power. Furthermore, the power of one's inherent virtue, which has been present since beginningless time, is now fully revealed. What has been accumulated throughout countless eons is now instantly awakened. Thus, when one's karmic reward in the Saha world is fulfilled, the Pure Land appears before them. Reborn from a lotus flower, they are no longer confused by the aggregates. Once they enter, they enter forever, never to retreat. Therefore, all those born there are non-retrogressive. Their numbers are vast. Compared to those in the Saha world who enter the path, where coarse and powerful objects, dangers, and evil paths are everywhere, the difference is immense. However, speaking of this is not difficult; practicing it is difficult. Practicing it is not difficult; focusing the mind is the real challenge. This is the warning of the ancients, which we should follow. Minister Yang Jie said, "If love is not heavy, one is not born into the Saha world. If thought is not unified, one is not born into the Land of Ultimate Bliss." Reciting the Buddha's name to unify the mind, earnestly holding the name with single-minded dedication and no confusion, is indeed supreme. But sometimes we forget and cannot practice; we practice but remain scattered. The reason? We are pulled by emotional attachments. Lifting the heavy burden of love dispels delusion; cutting off the root of emotion frees us from the net of attachment. But sometimes we remember but cannot forget; we forget but cannot eliminate it. The reason? The mind cannot unify itself. If in the Saha world there is even one attachment that is not light, then at the moment of death, we will be pulled by that attachment—much more so by many attachments. If in the Pure Land there is even one thought that is not unified, then at the moment of death, we will be turned by that thought—much more so by many scattered thoughts. Love can be light or heavy, deep or shallow. It relates to one's own body and to one's environment. To list examples: parents, wife and children, siblings, friends, fame, wealth, power, literary works, poetry, crafts, skills, clothes, food, housing, gardens, forests, springs, flowers, treasures, and playthings—these are too many to count. Some are as heavy as Mount Tai, others as light as a swan's feather. If there is even one thing not forgotten, that is love. If there is even one thought not relinquished, that is love. If one attachment remains in the mind, the thought cannot be unified. If one thought does not return to unity, one cannot achieve rebirth. Alas! "If love is not heavy, one is not born into the Saha world. If thought is not unified, one is not born into the Land of Ultimate Bliss." These two phrases are like a golden probe to scrape away cataracts, a holy medicine to cure fatal illness. All those determined to seek rebirth in the Land of Ultimate Bliss should write this on their walls, inscribe it on their skin, constantly recite it, and reflect on it with each thought. May love for the Saha world become lighter day by day. May the thought of the Land of Ultimate Bliss become more unified day by day. By lightening it further and further, we gradually approach the state of non-attachment. By unifying it further and further, we gradually approach the ultimate. If we can truly achieve this, although we have not yet left this impure realm, we are no longer permanent residents of the Saha world. Although we have not yet been born in the Precious Land, we are already guests of the Land of Ultimate Bliss. When the thought of the final moment arises, rebirth in the Land of Ultimate Bliss will surely happen. One might ask, "Is there a path to lighten love?" I reply, "To lighten love, nothing is more essential than unifying thoughts." One might ask, "Is there a path to unifying thoughts?" I reply, "To unify thoughts, nothing is more essential than lightening love." The questioner might smile and say, "Your words seem contradictory. How can a practitioner follow them?" I reply, "They are not contradictions. I wish to explain the reason for unifying thoughts. Because thoughts are not unified due to a scattered mind seeking different objects. The scattered mind seeks different objects due to chasing after various circumstances. For every situation in the Saha world, beings have a corresponding mind. For every mind of beings, the Saha world has a corresponding situation. Gathering conditions, the mind stirs within; running after things, it races outward. Mind and circumstances gallop together, and love is as vast as dust. Therefore, to lighten one's love, nothing is better than cutting off circumstances. When all circumstances are empty, the myriad conditions are all still. When the myriad conditions are all still, a single thought naturally arises. If a single thought arises, then the entangling conditions of love are all exhausted. Therefore I say, to unify one's thought, lighten one's love. To lighten one's love, unify one's thought. Love and thought are like light and darkness, opposing each other." One might ask, "Is there a path to cutting off circumstances?" I reply, "What I mean by cutting off circumstances is not to exclude all existence, nor to close one's eyes and see nothing. It is to realize the emptiness of circumstances as they are, to return to the root and empty the branches. All dharmas are originally non-existent. Their existence is due to emotions. So when emotions are present, things exist; when emotions are empty, things are empty. When all dharmas are empty, our inherent nature manifests. When inherent nature manifests, emotional thoughts cease. This happens naturally, without force. As the Shurangama Sutra says, 'The seeing, its object, and the images produced by thought, are like flowers in empty space, fundamentally non-existent. This seeing and its objects are originally the wondrous, pure, bright essence of Bodhi. How can there be a right or wrong within it?' Therefore, to cut off circumstances, nothing is better than realizing the emptiness of things. Realizing that things are empty, emotions naturally cease. With the cessation of emotions, love does not arise. Only the mind manifests, and the single thought is established. Therefore, the Complete Enlightenment Sutra says, 'Recognizing illusion, you are immediately free from it. No expedient is needed. Free from illusion, you are awakened. This is not a gradual process.' One leaves, one stays; there is no room for turning. The speed of this effect is like striking a drum. Students of the Way should devote their minds to this." He then asked, "Are lightening love and unifying thought the same or different?" I replied, "Being able to lighten love for the Saha world does not necessarily mean one can unify thought toward the Land of Ultimate Bliss. But being able to unify thought toward the Land of Ultimate Bliss implies that one can certainly lighten love for the Saha world. This is said in terms of undetermined and determined resolve. In reality, love is not forgotten if thought is not unified. Thought is not unified if love is not forgotten. The two practices are never separate." He asked again, "I have heard your explanation of lightening love. What about unifying thoughts?" I replied, "The path of unifying thoughts has three aspects: faith, practice, and vow. Without doubt is called faith. If there is doubt, the mind cannot be unified. Therefore, seeking rebirth in the Land of Ultimate Bliss begins with sincere faith. One must thoroughly read the Mahayana scriptures and broadly study the teachings of the patriarchs. All books that explain the Pure Land must be studied and understood. Realize that the Land of Ultimate Bliss is originally the Pure Land of my own mind—it is not another land. Realize that Amitabha is originally the true Buddha of my own nature—it is not another Buddha. This is essentially two key points: First, realize that wondrous existence pervades all and contains all, which forms the basis for delighting in the Pure Land. Second, realize that true emptiness perfectly transcends and perfectly liberates, which forms the source for renouncing the impure world. "Second, regarding practice: Sincere faith is like seeing with the eyes; practice is like walking with the feet. Faith without practice is like having eyes but no feet. Practice without faith is like having feet but no eyes. Therefore, after faith and understanding are prepared, one should cultivate by reciting the Buddha's name, like having both eyes and feet to reach the cool pond. The practice has two aspects: primary and supportive. "Primary practice is further divided into two: recitation of the name and visualization. Recitation of the name is as taught in the Smaller Sukhavati-vyuha Sutra: holding the name for seven days with a single, unwavering mind. There are two aspects: the 'one mind' in terms of phenomena, and the 'one mind' in terms of principle. "For the 'one mind' in terms of phenomena: While reciting the Buddha's name, focus your mind on the object. Let each sound follow the previous one, the mind sustained without disturbance. If your mind is distracted by external objects, bring it back. You must develop a determined mind, cutting off thoughts of the future. Cast aside worldly affairs, let go of clinging thoughts. Let the practice thought gradually increase, from short to long, from few to many. For one day, two days, up to seven days. Ultimately, you must achieve one-mind-undisturbed, and not stop until you do. This is the 'one mind' in terms of phenomena. If you attain this, you have established the cause for rebirth in the Land of Ultimate Bliss. Your final thought will necessarily be correct. Your body will not suffer pain, nor be bound by evil. You will know the time of your passing, your body and mind joyful. You will pass away auspiciously—dying sitting or standing up. You will personally see Amitabha, who will emit light to guide you. Rebirth in the Pure Land is certain. "The 'one mind' in terms of principle has no other meaning. Simply, within the practice of 'one mind' in terms of phenomena, realize from moment to moment that the mind which recites, and the Buddha being recited, are equal throughout the three times, interpenetrating the ten directions. They are neither existent nor non-existent, neither self nor other. They neither come nor go, neither arise nor cease. The present thought of the mind is itself the future Pure Land. Reciting while not reciting, not reciting while reciting. Birth without birth, birthless yet born. Fervently recite what is beyond recitation. Fervently seek birth in what is beyond birth. This is to understand the 'one mind' in terms of principle within the 'one mind' in terms of phenomena. "Second, regarding visualization: This is as detailed in the Sutra of the Visualization of the Buddha of Infinite Life. There are sixteen objects to visualize. Contemplating the Buddha is the most essential. Contemplate Amitabha Buddha's sixteen-foot body, with a body of gold-colored, refined purple gold. Stand on a lotus pond, with hand reaching down to guide. The body is adorned with thirty-two major marks of a great being, each mark accompanied by eighty subsidiary characteristics. Doing this visualization also has two aspects: phenomena and principle. In the phenomenal aspect, bind your mind to the Buddha, and the Buddha to your mind. First, visualize the soles of his feet as level and full, like the bottom of a box. Next, visualize the thousand-spoked wheel mark. Continue in order, reversing up to the flesh-mound on the top of his head. Then, from the flesh-mound, go in natural order down to the soles of his feet. Visualize everything clearly, without scattering of mind. For the 'one mind' in terms of principle, the Sutra says: 'All Buddhas and Tathagatas are the Dharmakaya, which enters into the thoughts of all beings. Therefore, when you think of the Buddha, your mind itself is the thirty-two marks and eighty subsidiary characteristics. This mind creates the Buddha, this mind is the Buddha. The ocean of the Buddha's universal and perfect knowledge arises from thought. Therefore, you should be mindful of that Buddha.' This perfectly explains the profound three contemplations, as described in the commentaries and treatises on the Sublime Principle. These two primary practices should complement each other. While walking, standing, sleeping, or lying down, concentrate on reciting the name. When sitting in lotus posture, concentrate mindfully on the visualization. When tired from practice, sit and contemplate the Buddha. When ending the sitting, walk and recite the name. If you practice without break in all four postures, rebirth in the Western Land is certain. "Supportive practice also has two aspects: worldly action and transcendent action. Worldly actions include: respecting and supporting parents, practicing worldly kindness, a compassionate mind free from killing, observing the precepts. Any beneficial deeds, if dedicated to the Western Land, are forms of supportive practice. Transcendent actions include: the six perfections, various meritorious deeds, reciting Mahayana scriptures, and performing repentances. These must also be practiced with a mind dedicated to supporting rebirth. All these are Pure Land practices. "There is another, more subtle type of supportive practice: apply the mind in all circumstances and conditions. For example, when seeing family, view them as your future Dharma family in the Western Land. Guide them with the Pure Land teaching, to help them lighten their attachments and unify their thoughts, so they become your eternal, birthless family. When thoughts of affection arise, remember that the family in the Pure Land has no such desires. Think, 'When will I be reborn there, far from this love?' When anger arises, remember that the family in the Pure Land has no conflict. Think, 'When will I be reborn there, free from this anger?' When suffering arises, remember that the Pure Land has no suffering, only bliss. When pleasure arises, remember that the pleasure of the Pure Land is endless and without waiting. Extend this mind in all circumstances and conditions. Then, at all times and in all places, every action becomes supportive practice for the Pure Land. "Third, regarding vow: The ship of the Pure Land uses faith as its rudder, practice as its oars, mast, and ropes, and vow as its sails. Without a rudder, there is no direction. Without oars, mast, and ropes, the ship cannot move. Without sails, it cannot ride the waves and arrive quickly. Therefore, we discuss vow after practice. "Vows can be general or specific, vast or narrow, continuous or periodic. General vows are like the dedications and aspiration prayers composed by ancient masters. Specific vows are those made according to one's own intention. Vast refers to the four great vows: benefiting self and others. Narrow refers to making a determined, single-minded aspiration for rebirth according to one's capacity. Periodic means making vows at scheduled recitations, together with others. Continuous means making vows constantly, marking the mind in every place. But they must accord with the four great vows; they must not be self-centered and arbitrarily established. In general, specific vows are better than general ones, as general ones may follow others' words mechanically. Specific vows signal one's own determination. However, if approached with determination, a general text can still function as a specific vow. If approached carelessly, a specific text can become general. Also, vast vows are better than narrow ones, as a vast aspiration leads to great resolve and a superior result. A narrow aspiration, lacking in compassion, yields a lesser result. Furthermore, continuous vows are better than periodic ones, as periodic vows involve frequent interruptions, while continuous ones result in perfect fulfillment with every thought. With these three methods, one can be assured of rebirth in the Pure Land and a swift meeting with Amitabha. All Pure Land practices are encompassed by this."

淨土法語

> Here is the translation: \*\*Pure Land Dharma Talks\*\*

## 淨土十要卷第九

> Pure Land Ten Essentials, Volume 9

弟子戴學修出資參兩（薦母定蓮）　吳書達貳兩（薦夫陳黼箴）劉氏　陳氏各壹兩　劉學願五錢刻此淨土生無生論及淨土法語。伏願□歿雙超。自他竝利者。

> <note>Disciple Dai Xuexiu contributed two taels (dedicated to his mother Dinglian); Wu Shuda contributed two taels (dedicated to her husband Chen Fuzhen); Lady Liu and Lady Chen each contributed one tael; Liu Xueyuan contributed five qian to engrave this "Treatise on the Birth of Non-Birth in the Pure Land" and "Dharma Words on the Pure Land". We humbly pray that both the departed and the living may transcend together, benefiting oneself and others equally.</note>