---
title: "徹悟禪師語錄 · 普說"
description: "徹悟禪師語錄由清代僧人了亮等人彙編而成，收錄了徹悟禪師的開示、法語和書信。該書成於中國佛教禪宗發展的重要時期，融合了禪淨雙修的思想，強調念佛與參禪並重。內容涵蓋修行要旨、心性論述及淨土信仰，體系嚴謹且實踐性強。在佛教史上具有重要地位，被視為禪淨合流的代表性著作，對後世漢傳佛教的修行理念產生了深遠影響。"
url: "https://rushiwowen.co/en/r/cmex3a3jz238bjp04s5n953dy"
---

### 普說

> General Discourse

一切法門。以明心為要。一切行門。以淨心為要。然則明心之要。無如念佛。憶佛念佛。現前當來必定見佛。不假方便。自得心開。如此念佛。非明心之要乎。復次淨心之要。亦無如念佛。一念相應。一念佛。念念相應。念念佛。清珠下於濁水。濁水不得不清。佛號投於亂心。亂心不得不佛。如此念佛。非淨心之要乎。一句佛號。俱攝悟修兩門之要。舉悟則信在其中。舉修則證在其中。信解修證。俱攝大小諸乘。一切諸經之要。罄無不盡。然則一句彌陀。非至要之道乎。

> All methods of practice focus on understanding the mind. All forms of conduct focus on purifying the mind. The key to understanding the mind is nothing other than reciting the Buddha's name. When you remember and recite the Buddha, you will surely see the Buddha, either now or in the future. Without relying on any other methods, your mind will naturally open to enlightenment. Thus, this way of reciting the Buddha's name — is it not the very essence of understanding the mind? Furthermore, the key to purifying the mind is also nothing other than reciting the Buddha's name. One single thought in harmony with the Buddha makes you a Buddha in that moment. Thought after thought in harmony makes you a Buddha in every moment. When a pure pearl is dropped into muddy water, the water cannot help but become clear. When the Buddha's name is cast into a wandering mind, the mind cannot help but become the Buddha. Thus, this way of reciting the Buddha's name — is it not the very essence of purifying the mind? This one phrase — "Amituofo" — contains the essential points of both insight and practice. When insight is raised, faith is already within it. When practice is raised, realization is already within it. Faith, understanding, practice, and realization — all are included in both the Greater and Lesser Vehicles. The essence of all sutras is fully present, with nothing left out. Therefore, this one word "Amituofo" — is it not the ultimate path?

吾人現前一念之心。全真成妄。全妄即真。終日不變。終日隨緣。夫不隨佛界之緣。而念佛界。便念九界。不念三乘。便念六凡。不念人天。便念三途。不念鬼畜。便念地獄。以凡在有心。不能無念。以無念心體。唯佛獨證。自等覺已還。皆悉有念。凡起一念。必落十界。更無有念出十界外。以十法界更無外故。每起一念。為一受生之緣。果知此理。而不念佛者。未之有也。若此心能與平等大慈大悲依正功德。以及萬德洪名相應。即念佛法界也。能與菩提心六度萬行相應。即念菩薩法界也。以無我心與十二因緣相應。即念緣覺法界也。以無我心觀察四諦。即念聲聞法界也。或與四禪八定。以及上品十善相應。即念天法界也。若與五戒相應。即念人法界也。若修戒善等法。兼懷瞋慢勝負之心。即落修羅法界。若以緩輭心。念下品十惡。即墮畜生法界。或以緩急相半心。與中品十惡相應。便墮餓鬼法界。若以猛熾心。與上品十惡相應。即墮地獄法界也。十惡者。即殺。盜。婬。妄言。綺語。惡口。兩舌。貪。瞋。邪見是。反此則為十善。當密自檢點日用所起之念。與何界相應者多。與何界相應者猛。則他日安身立命之處。不勞更問人矣。

> The mind we have in this very moment is fundamentally real yet manifests as delusion, and fundamentally deluded yet is the real itself. It remains unchanging throughout the day, yet adapts to conditions at every moment. If it does not connect with the conditions of the Buddha realm through mindfulness of the Buddhas, then it will connect with the conditions of the nine other realms. If it does not connect with the conditions of the three vehicles, then it will connect with the conditions of the six ordinary realms. If it does not connect with the conditions of humans or devas, then it will connect with the conditions of the three lower realms. If it does not connect with the conditions of hungry ghosts or animals, then it will connect with the conditions of hells. Because wherever there is a mind, there is inevitably thought. The mind-essence beyond thought is realized only by the Buddhas. From the stage of equal enlightenment and below, all beings have thoughts. Every thought that arises must fall into one of the ten realms. No thought can exist outside the ten realms, for there is nothing beyond the ten dharma realms. Every thought we produce becomes a cause for rebirth. If one truly understands this principle and still fails to practice mindfulness of the Buddha, such a person does not exist. If this mind aligns with the impartial great compassion, the virtues of the adorned land and body, and the majestic name endowed with myriad virtues, then it is mindfulness of the Buddha realm. If it aligns with Bodhicitta and the six perfections and ten thousand practices, then it is mindfulness of the Bodhisattva realm. If it aligns with the twelve links of dependent origination through a selfless mind, then it is mindfulness of the Pratyekabuddha realm. If it observes the Four Noble Truths with a selfless mind, then it is mindfulness of the Śrāvaka realm. If it aligns with the four dhyānas, eight samādhis, and superior ten good deeds, then it is mindfulness of the deva realm. If it aligns with the five precepts, then it is mindfulness of the human realm. If one cultivates precepts and goodness while harboring anger, arrogance, and competitiveness, one falls into the asura realm. If one has a lax mind and performs inferior ten evil deeds, one falls into the animal realm. If one has a mind that is sometimes lax and sometimes intense, aligning with medium ten evil deeds, one falls into the hungry ghost realm. If one has a fiercely intense mind, aligning with severe ten evil deeds, one falls into the hell realm. The ten evil deeds are: killing, stealing, sexual misconduct, lying, frivolous speech, harsh speech, divisive speech, greed, anger, and wrong views. Their opposites are the ten good deeds. We should secretly examine the thoughts that arise in our daily activities. Which realm do they most frequently connect with? Which realm do they connect with most intensely? If we do this, then where we will ultimately settle and establish ourselves in the future need not be asked of others.

一切境界。唯業所感。唯心所現。即其現處。當體即心。凡在有心。不能無境。不現佛境。便現九界之境。不現三乘之境。便現六凡之境。不現天人鬼畜之境。便現地獄境界。佛及三乘所現境界。雖有優降不同。要皆受享法樂而已。三界諸天所現之境。但唯受用禪定五欲之樂。人道之境。苦樂相間。各隨其業。多少不同。鬼畜之境。苦多樂少。至於地獄。則純一極苦。如人夢中所見山川人物。皆依夢心所現。若無夢心。必無夢境。設無夢境。亦無夢心。故知心外無境。境外無心。全境即心。全心即境。若於因中察果。當須觀心。設於果處驗因。當須觀境。故曰未有無心境。曾無無境心。果必從因。因必克果。苟真知此心境因果一如不二之理。而猶不念佛求生淨土者。吾不信也。

> All realms and conditions are brought about by karma and manifested by the mind. At the very point of manifestation, they are, in their essence, the mind itself. Wherever there is a mind, there cannot be an absence of objects. When the Buddha realm does not appear, the realms of the nine other realms appear. When the realms of the Three Vehicles do not appear, the realms of the six mundane realms appear. When the realms of humans, gods, animals, and hungry ghosts do not appear, the hell realms appear. Although the realms manifested by the Buddhas and the Three Vehicles differ in their level of refinement, they all partake in the enjoyment of the Dharma’s bliss. The realms manifested by the heavens of the Three Realms are simply for the enjoyment of meditative absorption and the pleasures of the five desires. The human realm is a mixture of suffering and happiness, each according to one’s karma, with varying degrees. The realms of hungry ghosts and animals are more suffering and less joy. As for the hells, they consist entirely of extreme suffering. This is like the mountains, rivers, people, and objects we see in a dream—all appear based on the dreaming mind. Without the dreaming mind, there would be no dream objects. Likewise, without dream objects, there would be no dreaming mind. Therefore, you should know that there are no objects outside the mind, and no mind outside objects. The entire object is the mind, and the entire mind is the object. If you want to investigate the effect from its cause, you must observe the mind. If you wish to verify the cause from its effect, you must observe the object. Thus it is said, “There has never been an object without a mind, nor a mind without an object.” An effect must come from a cause, and a cause must yield its effect. If you truly understand this principle—that mind and objects, cause and effect, are one and not two—and yet still do not recite the Buddha’s name and seek rebirth in the Pure Land, I cannot believe it.

真為生死。發菩提心。以深信願。持佛名號。十六字為念佛法門一大綱宗。若真為生死之心不發。一切開示皆為戲論。世間一切重苦。無過生死。生死不了。生死死生。生生死死。出一胞胎。入一胞胎。捨一皮袋。取一皮袋。苦已不堪。況輪回未出。難免墮落。豬胞胎。狗胞胎。何所不鑽。驢皮袋。馬皮袋。何所不取。此箇人身。最為難得。最易打失。一念之差。便入惡趣。三途易入而難出。地獄時長而苦重。七佛以來。猶為蟻子。八萬劫後。未脫鴿身。畜道時長已極。鬼獄時長尤倍。久經長劫。何了何休。萬苦交煎。無歸無救。每一言之。衣毛卓豎。時一念及。五內如焚。是故即今。痛念生死。如喪考妣。如救頭然也。然我有生死。我求出離。而一切眾生皆在生死。皆應出離。彼等與我本同一體。皆是多生父母。未來諸佛。若不念普度。唯求自利。則於理有所虧。心有未安。況大心不發。則外不能感通諸佛。內不能契合本性。上不能圓成佛道。下不能廣利羣生。無始恩愛何以解脫。無始怨愆何以解釋。積劫罪業難以懺除。積劫善根難以成熟。隨所修行。多諸障緣。縱有所成。終墮偏小。故須稱性發大菩提心也。然大心既發。應修大行。而於一切行門之中。求其最易下手。最易成就。至極穩當。至極圓頓者。則無如以深信願持佛名號矣。所謂深信者。釋迦如來梵音聲相。決無誑語。彌陀世尊大慈悲心。決無虗願。且以念佛求生之因。必感見佛往生之果。如種瓜得瓜。種豆得豆。響必應聲。影必隨形。因不虗棄。果無浪得。此可不待問佛而能自信者也。況吾人現前一念心性。全真成妄。全妄即真。終日隨緣。終日不變。橫徧豎窮。當體無外。彌陀淨土。總在其中。以我具佛之心。念我心具之佛。豈我心具之佛。而不應我具佛之心耶。

> Truly recognize the gravity of birth and death. Arouse the mind of enlightenment. With profound faith and adamant vows, uphold the Buddha's name. These sixteen words constitute the overarching principle and essence of the Pure Land practice. If the resolve to truly confront birth and death is not aroused, then all teachings and instructions are mere idle talk. Among all the heavy sufferings in the world, none surpasses birth and death. If the cycle of birth and death is not ended, it continues endlessly — birth after death, death after birth. Emerging from one womb, entering another; leaving one body, taking on another. The suffering is already unbearable. Moreover, while still trapped in the cycle, one is inevitably prone to falling into lower realms. What pig's womb or dog's womb would one not enter? What donkey's body or horse's body would one not assume? This human body is the rarest and most fragile of all. It is easily lost in a single mistaken thought, which can send one into an evil realm. The three lower realms are easy to enter but hard to escape. The sufferings in hell are long and severe. Since the time of the seven Buddhas, some beings remain as ants. Even after eighty thousand eons, some have not left the pigeon's body. The duration of the animal realm is extremely long, and that of the ghost and hell realms is even longer. Enduring for vast eons, where is an end, where is rest? A myriad of sufferings press upon us, with no place of refuge, no one to save us. Whenever this is spoken of, one's hair stands on end. Whenever it is thought of, one's internal organs feel as though they are burning. Therefore, right now, we should feel a profound and painful awareness of birth and death, as if mourning the death of our own parents, or as if our head is on fire. Now, I have birth and death, and I seek liberation. Yet all sentient beings are also in birth and death and should similarly seek liberation. They are originally one substance with me — they are all my parents from countless past lives and the future Buddhas. If I do not vow to save everyone universally but only seek my own benefit, then my understanding is incomplete and my mind is not at peace. Moreover, if the great mind is not aroused, externally I cannot connect with the Buddhas, and internally I cannot align with my true nature. Above, I cannot perfectly accomplish Buddhahood; below, I cannot broadly benefit all beings. How then can I resolve my beginningless attachments and hatred? How can I repent for my accumulated eons of karmic offenses? How can my accumulated good roots mature? Whatever practices I undertake will encounter many obstacles. Even if I achieve something, I will ultimately fall into one-sided or lesser paths. Therefore, one must arouse the great Bodhi mind, universal and unbiased. Once this great mind is aroused, one should cultivate great practices. Among all the methods of practice, the one easiest to begin, easiest to achieve, most stable, and most perfect and sudden is none other than upholding the Buddha's name with profound faith and adamant vows. What is meant by profound faith? The noble voice of Shakyamuni Buddha is completely free from deception. Amitabha Buddha, with his great compassionate mind, would never make an empty vow. Furthermore, the cause of reciting the Buddha's name and seeking rebirth will certainly result in the effect of seeing the Buddha and being reborn. This is like planting melons to get melons, or planting beans to get beans. An echo always follows a sound, and a shadow always follows a form. The cause is never wasted, and the effect is never gotten by chance. This truth can be believed without even asking the Buddha. Moreover, our present thought and mind-nature is at once completely true yet appearing as delusion. The delusion is itself the reality. Throughout the day it adapts to conditions, yet remains unchanging. It extends horizontally everywhere and vertically throughout time. In its very substance, there is nothing outside it. Amitabha's Pure Land is entirely within it. With my mind that contains the Buddha, I recite the Buddha that my mind contains. How could the Buddha that my mind contains not respond to my mind that contains the Buddha?

往生傳載臨終瑞相。班班列列。豈欺我哉。如此信已。願樂自切。以彼土之樂。回觀娑婆之苦。厭離自深。如離廁坑。如出牢獄。以娑婆之苦。遙觀彼土之樂。欣樂自切。如歸故鄉。如奔寶所。總之如渴思飲。如飢思食。如病苦之思良藥。如嬰兒之思慈母。如避怨家之持刀相迫。如墮水火而急求救援。果能如此懇切。一切境緣。莫能引轉矣。然後以此信願之心。執持名號。持一聲是一九蓮種子。念一句是一往生正因。直須心心相續。念念無差。唯專唯勤。無雜無間。愈久愈堅。轉持轉切。久之久之。自成片段。入一心不亂矣。誠然如此。若不往生者。釋迦如來便為誑語。彌陀世尊便為虗願。有是理乎哉。

> The Records of Rebirth describe the auspicious signs that appear at the moment of death, clearly and repeatedly. These accounts cannot be deceiving us. Once you have such faith, your aspiration and joy will naturally deepen. When you contemplate the bliss of the Pure Land and contrast it with the suffering of this Saha world, a deep sense of disenchantment arises—as if escaping a stinking pit or breaking free from prison. When you reflect on the hardships of this world and compare them to the joy of that land, your delight will become truly heartfelt—like returning to your homeland, like rushing toward a treasury of treasures. In short, it is like the thirsting longing for drink, the starving craving for food, the desperately ill yearning for medicine, the infant seeking their loving mother, the person fleeing an enemy brandishing a knife, or the one falling into fire or water urgently calling for rescue. If you can be this sincere, then no circumstance or situation can sway you. With this faith and aspiration, uphold the sacred name: each recitation is a seed of the nine-grade lotus, every chant is the true cause of rebirth. Let your mind continue moment after moment, thought after thought without deviation—only dedication and diligence, no mixture or interruption. The longer you persist, the stronger it becomes; the more you practice, the deeper your devotion. Over time, it naturally forms an unbroken continuity, leading to the state of single-minded, undisturbed concentration. If, having done this, you still fail to achieve rebirth, then Shakyamuni Buddha would be deceiving us, and Amitabha Buddha’s vows would be in vain. Is that possible?

觀經是心作佛是心是佛二語。較之禪宗直指人心見性成佛。尤為直截痛快。何也。以見性難而作佛易故。何為見性。離心意識。靈光迸露。始為見性。故難。何為作佛。持佛名號。觀佛依正。即為作佛。故易。經云。汝等心想佛時。是心即是三十二相八十種好。豈非以想念於佛。即為作佛耶。夫成佛是佛。理無二致。而見性作佛。難易相懸若是。豈非念佛較之參禪。尤為直截痛快也哉。一是祖語。一是佛言。何重何輕。何取何捨。學者但當盡捨舊習。虗其心。平其氣。試一玩味而檢點之。當必首肯是說為不謬矣。

> Regarding the statement in the Contemplation Sutra that "this mind creates the Buddha, this mind is the Buddha," these two phrases are even more direct and refreshing than the Zen tradition's "point directly to the human mind, see one's nature and become a Buddha." Why? Because seeing one's nature is difficult, while creating the Buddha is easy. What does it mean to see one's nature? It means to transcend the functions of mind, intellect, and consciousness, allowing the luminous essence to shine forth—that is seeing one's nature, so it is difficult. What does it mean to create the Buddha? It means to hold the Buddha's name and visualize the Buddha's pure land and his adorned body—that is creating the Buddha, so it is easy. The sutra says, "When your minds think of the Buddha, that mind itself is endowed with the thirty-two marks and eighty excellent characteristics." Is this not saying that by thinking of and reciting the Buddha, you are thereby creating the Buddha? Becoming a Buddha is the same in principle, yet the difficulty of seeing one's nature and the ease of creating the Buddha are worlds apart. Doesn't this show that reciting the Buddha is even more direct and refreshing than Zen meditation? One is the words of the patriarchs, the other is the words of the Buddha. Which is weighty, which is light? Which should be adopted, which discarded? Practitioners need only set aside their old habits, empty their minds, calm their emotions, and try to reflect and examine this. They will surely agree that this teaching is not mistaken.

石霜遷化。眾舉泰首座繼席住持。時九峰虔為侍者。乃曰。若繼住持。須明先師意。泰曰。先師有甚麼意。我會不得。虔曰。先師尋常教人休去歇去。冷湫湫地去。古廟香鑪去。一條白練去。萬年一念去。其餘則不問。如何是一條白練去。泰云。此但明一色邊事。虔曰。原來未會先師意。泰云。裝香來。香煙盡處。我若去不得。即不會先師意。左右即裝香。香煙未盡。泰即化去。虔撫其背曰。坐脫立亡即不無。先師意未夢見在。曹山堂上坐。紙衣道者從堂下過。山曰。莫是紙衣道者麼。衣曰。不敢。山曰。如何是紙衣下事。衣曰。一裘纔挂體。萬法悉皆如。山曰。如何是紙衣下用。衣曰諾。便化去。山曰。汝祇解恁麼去。不解恁麼來。衣復開目問曰。一靈真性不假胞胎時如何。山曰。未是妙。夫坐脫立亡。未明大法。固非了事。然其造詣工夫。殊非易易。果能回此一段精神。專心念佛。求生淨土。當必穩得上品上生。豈更遭人檢點哉。如紙衣進問。如何是妙。山答云。不借借。衣便珍重化去。噫。與其不借而借臭穢胞胎。何如不借而借香潔蓮華。直以胞胎臭穢蓮華香潔而論。己自勝劣懸殊。況出胎隔陰。作主大難。而蓮胞一敷。勝緣具足。此則日劫相懸。天地不足以喻其否泰矣。無怪乎永明大師謂。有禪無淨土。十人九錯路。無禪有淨土。萬修萬人去。此真語也。實語也。大慈悲心淚出痛腸之語也。學者幸勿忽諸。

> When Shishuang was about to pass away, the community recommended Senior Seat Tai to succeed him as abbot. At that time, Jiufeng Qian was serving as an attendant and said, "If you are to succeed as abbot, you must understand the late master's intention." Tai replied, "What intention did the late master have that I cannot understand?" Qian said, "The late master always taught people to rest and cease, to become cold and still, to go to the incense burner of an ancient temple, to go like a single bolt of white silk, to make ten thousand years into a single thought. I won't ask about the others, but what does 'a single bolt of white silk' mean?" Tai answered, "This merely refers to the matter of one form." Qian said, "It turns out you haven't understood the late master's intention." Tai said, "Light some incense. When the incense smoke ends, if I cannot depart, then I truly haven't understood the late master's intention." Those nearby lit the incense. Before the incense smoke had even finished, Tai passed away. Qian patted him on the back and said, "To sit or stand and pass away—that's not nothing—but you haven't even dreamed of the late master's intention." Caoshan was sitting in the hall when the Paper Robe Ascetic passed by below. Caoshan said, "Is that the Paper Robe Ascetic?" The ascetic replied, "I dare not presume." Caoshan asked, "What is the matter under the paper robe?" The ascetic answered, "Once this robe is donned, the ten thousand dharmas are all as such." Caoshan asked, "What is the function under the paper robe?" The ascetic responded, "Yes," and immediately passed away. Caoshan said, "You only know how to go like that, but you don't know how to come like that." The ascetic reopened his eyes and asked, "What about when the one true spiritual nature does not rely on a physical body?" Caoshan said, "That is still not wonderful." Now, to sit or stand and pass away without understanding the great Dharma is certainly not to be truly accomplished. However, the level of practice involved is by no means easy. If one could redirect that same focused energy exclusively toward reciting the Buddha's name and seeking rebirth in the Pure Land, one would surely attain the highest grade of rebirth. How could one then be subject to others' criticism? For example, when the Paper Robe Ascetic further asked, "What is wonderful?" Caoshan replied, "Not borrowing." The ascetic then respectfully took his leave and passed away. Alas! Rather than not borrowing and yet borrowing a foul and filthy physical body, how much better to not borrow and yet borrow a fragrant and pure lotus flower? Even comparing the foulness of the physical body with the purity of the lotus flower already shows an immense difference—superior and inferior are worlds apart. Moreover, emerging from the womb involves the barrier of forgetfulness, making it extremely difficult to maintain mastery. But once the lotus flower opens, excellent conditions are fully present. This is a disparity of days versus eons, so vast that heaven and earth cannot adequately symbolize the difference between their good and bad fortune. No wonder Great Master Yongming said, "Those who have Chan but no Pure Land: nine out of ten will take the wrong path. Those who have no Chan but have Pure Land: ten thousand cultivate and ten thousand go." These are true words, real words, words spoken from a compassionate heart with tears of pain. Students, please do not overlook them.

最初迷真起妄。則曰一念妄動。末後返妄歸真。則曰一念相應。是則起妄之後。歸真之前。更有何法。能外此一念乎。是故一念悟隨淨緣。即佛法界。迷隨染緣。即九法界。十方虗空。是此一念迷昧。一切國土。是此一念澄凝。四生正報。是此一念情想合離。四大依報。是此一念動靜違順。唯依此念。變現諸法。離此念外。無法可得。原此一念。本是法界。從緣而起。緣無自性。全體法界。故得橫徧十方。豎窮三際。離過絕非。不可思議。法爾具此威神。法爾具此功用。今以此念。念於西方阿彌陀佛。求生極樂淨土。正當念時。西方依正在我心中。而我此心已在西方依正之內。如兩鏡交光。相含互照。此橫徧十方之相也。若約豎窮三際。則念佛時。即見佛時。亦即成佛時。求生時。即往生時。亦即度生時。三際同時。更無前後。帝網珠光。難齊全體。南柯夢事。略類一班。此理悟之最難。信之最易。但能直下承當。終必全身受用。可謂參學事畢。所作已辦矣。如或未能。但當任便觀察。隨分受用焉耳。

> Initially, delusion arises from truth—this is called a single thought of delusion. Ultimately, returning from delusion to truth is called a single thought of awakening. Between the arising of delusion and the return to truth, is there any phenomenon that can exist outside this single thought? Therefore, when this single thought awakens and follows pure conditions, it becomes the Dharma realm of Buddhahood. When it is deluded and follows defiled conditions, it becomes the nine Dharma realms. The vast space in all ten directions is the confusion of this single thought. All lands are its clarity and stillness. The four modes of birth are its conjunction and separation of feelings and thoughts. The Four Great Elements as dependent conditions are its movement, stillness, adaptation, and resistance. Everything relies solely on this thought to manifest all phenomena. Apart from this thought, no phenomenon exists. Originally, this single thought is itself the Dharma realm. Arising from conditions, conditions themselves have no inherent nature; their entire substance is the Dharma realm. Thus, it pervades all ten directions horizontally and penetrates the three times vertically, transcending faults and negations, beyond thought. Naturally, it possesses such majestic power and such functional capacity. Now, using this thought, we contemplate Amitabha Buddha in the West, seeking rebirth in the Pure Land of Ultimate Bliss. At the very moment of mindful recitation, the dependent and proper conditions of the West are within my mind, and yet my mind is already within those dependent and proper conditions—like two mirrors reflecting each other, mutually containing and illuminating. This is the characteristic of horizontal pervasion across all ten directions. If we consider the vertical penetration of the three times, then the moment of mindful recitation is simultaneously the moment of seeing the Buddha and the moment of attaining Buddhahood. The moment of seeking rebirth is simultaneously the moment of attaining rebirth and the moment of liberating beings. The three times are simultaneous, without before or after. The spiritual light of Indra's net of jewels is difficult to match in its entirety; a dream of the Southern Branch vaguely resembles this principle. Understanding this truth is the hardest, but believing it is the easiest. If you can directly accept it, you will ultimately enjoy its full benefit. Then you can say your study of the Way is complete and your work is done. If you cannot yet do this, simply observe as is convenient and enjoy accordingly.

心能造業。心能轉業。業由心造。業隨心轉。心不能轉業。即為業縛。業不隨心轉。即能縛心。心何以能轉業。心與道合。心與佛合。即能轉業。業何以能縛心。心依常分。任運作受。即為業縛。一切現前境界。一切當來果報。皆唯業所感。唯心所現。唯業所感故。前境來報皆有一定。以業能縛心故。唯心所現故。前境來報皆無一定。以心能轉業故。若人正當業能縛心。前境來報一定之時。而忽發廣大心。修真實行。心與佛合。心與道合。則心能轉業。前境來報。定而不定。又心能轉業。前境來報不定之時。而大心忽退。實行有虧。則業能縛心。即前境來報。不定而定。然業乃造於已往。此則無可柰何。所幸而發心與否。其機在我。造業轉業。不由別人。如吾人即今發心念佛。求生極樂。或觀依正。或持名號。念念相續。觀念之極。則心與佛合。合之又合。合之其極。則心能轉業。而前境之娑婆。轉為極樂。胎獄之來報。轉為蓮胞。便是樂󳬛自在人矣。若正恁麼時。其心或偶然失照。或忽生退悔。不與佛合。則業能縛心。而前境仍舊來報。依然還是忍土苦眾生也。然則我輩有志出離。求生淨土者。可弗惕然而警。奮然而發也哉。

> The mind can create karma. The mind can transform karma. Karma is created by the mind, and karma follows the mind. If the mind cannot transform karma, it becomes bound by karma. If karma does not follow the mind, it can bind the mind. How can the mind transform karma? When the mind is aligned with the Way and united with the Buddha, it can transform karma. How can karma bind the mind? When the mind clings to ordinary habits and passively undergoes whatever comes, it becomes bound by karma. All present circumstances and all future results are brought about by karma and manifested by the mind. Because they are brought about by karma, present circumstances and future results are fixed—karma can bind the mind. Because they are manifested by the mind, present circumstances and future results are not fixed—the mind can transform karma. If a person, at the very moment when karma binds the mind and present and future outcomes seem fixed, suddenly awakens a vast aspiration, cultivates true practice, and unites with the Buddha and the Way, then the mind can transform karma. The present circumstances and future results become fixed yet not fixed. Likewise, if a person, at the very moment when the mind could transform karma and outcomes seem unfixed, lets that vast aspiration fade and their practice falters, then karma binds the mind. The present circumstances and future results, though previously unfixed, become fixed. Yet karma was created in the past, and that cannot be undone. Fortunately, whether we awaken this aspiration or not is in our own hands. Creating karma and transforming karma do not depend on anyone else. For instance, if right now we resolve to recite the Buddha's name and seek rebirth in the Land of Ultimate Bliss—whether by contemplating its adornments, or by chanting the name—with mindfulness sustained moment after moment, until our contemplation reaches its peak, then our minds unite with the Buddha. United again and again, until union is complete, the mind can transform karma. The present world of suffering transforms into the Land of Ultimate Bliss. The future outcome of being trapped in a womb of suffering transforms into being born from a lotus flower. Then we become joyful and free. But if, at that very moment, our mind loses its vigilance, or suddenly gives rise to regret and retreats, and does not unite with the Buddha, then karma binds the mind. The present circumstances remain the same, and the future outcome is unchanged—we remain beings trapped in suffering in this world of endurance. Therefore, those of us who aspire to escape and seek rebirth in the Pure Land should be alert and rouse ourselves with urgency. Should we not tremble with caution and leap forward with determination?

淨土門中。以願為最。凡有願者。終必能滿。如󳬂頭藍弗。習非非想定於水邊林下。每定將成。多為魚鳥所驚。因發惡願曰。吾他日後當作飛貍。入林食鳥。入水食魚。後非想定成。遂生天上。壽八萬大劫。天報既終。遂墮為飛貍。入林水以食魚鳥。此惡願也。與性相違。尚有大力用。八萬劫後能滿。況稱性之善願乎。神僧傳載一僧。於石佛前戲發願曰。如今生生死不了。願來生作威武大臣。後果作大將軍。此戲發之願也。尚終得遂。況至誠所發之願乎。復載一僧。博通經論。所至無所遇。乃咨嗟歎息。傍一僧曰。汝學佛法。獨不聞未成佛果。先結人緣。汝雖明佛法。其如無緣何。其僧曰。我即終於此乎。傍僧曰。吾代汝為之。問其僧有何所畜。曰無他。僅餘一衣料耳。曰。此亦足矣。遂變價置買食物。引其僧至一深林。禽鳥昆蟲甚多之處。置食於地。復教以發願。乃屬曰。汝二十年後。方可開法。其僧如所屬。至二十年後始開法。受化者多少年。葢皆受食之禽鳥昆蟲也。此願力之不可思議也。尚能以他人之願。攝彼蟲鳥。脫異類而入人道。豈自願不能自度耶。佛以四十八願自致成佛。而我所發之願。正合佛攝生之願。此則直以發願便可往生。而況佛有不思議大慈大悲。如瑩珂。酒肉無擇之人。後閱往生傳。每讀一傳。為一首肯。遂斷食念佛。至七日。感佛現身慰之曰。汝陽壽尚有十年。當好念佛。吾十年後來接汝。珂曰。娑婆濁惡。易失正念。願早生淨土。承事諸聖。佛曰。汝志如此。我三日後來接汝。三日後果得往生。又懷玉禪師。精修淨業。一曰見佛菩薩滿虗空中。一人執銀臺而入。玉念曰。吾一生精進。志在金臺。今胡不然。銀臺遂隱。玉彌加精進。二十一日後。復見佛菩薩徧滿虗空。前持銀臺者易金臺而至。玉遂泊然而逝。劉遺民依東林。結社念佛。一日想念佛次。見佛現身。劉念曰。安得如來手摩我頭乎。佛即手摩其頭。復念曰。安得如來衣覆我體乎。佛即以衣覆其體。於戲。佛之於眾生。無所不至。真可謂大慈悲父母矣。欲速生即令速生。欲金臺即易金臺。欲手摩頭即摩頭。欲衣覆體即覆體。佛既慈悲一切眾生。豈獨不慈悲我乎。佛既滿一切眾生之願。豈獨不滿我之願乎。大慈悲心。無有揀擇。安有此理。是以真能發願。則信在其中。信願既真。行不期起而自起。是故信願行三種資糧。唯一願字盡之矣。

> In the Pure Land tradition, a vow is of utmost importance. Whoever makes a vow will ultimately be able to fulfill it. For instance, Arāḍa Kālāma once practiced meditation aiming for the realm of neither perception nor non-perception by the edge of a lake in a forest. Whenever the meditation state was nearly attained, it would be disturbed by fish and birds. He then made an evil vow: “In the future, I will become a flying fox, entering the forest to eat birds, and diving into the water to eat fish.” Later, he successfully attained the absorption of neither perception nor non-perception and was reborn in heaven, where he lived for eighty thousand great kalpas. When his heavenly reward ended, he truly fell into the state of a flying fox, entering forests and waters to feed on birds and fish. This was an evil vow, contrary to one’s genuine nature, yet it still possessed great power and was fulfilled after eighty thousand kalpas. How much more so for a wholesome vow that aligns with one’s true nature? The \*Biographies of Spiritual Monks\* records a monk who playfully made a vow before a stone Buddha: “If I cannot transcend birth and death in this life, may I become a mighty minister in the next life.” Later, he indeed became a great general. This was merely a frivolous vow, and it was still eventually fulfilled. How much more so for vows made with sincerity? Another account tells of a monk who was widely learned in the sutras and treatises but had no good fortune wherever he went. He sighed in despair. Another monk nearby said, “You study the Buddha-dharma, but have you not heard: before attaining Buddhahood, first create affinities with others? Though you clearly understand the Dharma, what can you do if you have no affinities?” The monk replied, “So I am to end here?” The other monk said, “Let me do it for you.” He asked the first monk what possessions he had. “Nothing else, just a bolt of cloth for a robe.” “That is enough,” said the second monk. He sold the cloth to buy food, led the first monk to a deep forest where many birds and insects gathered, placed the food on the ground, and taught him to make a vow. Then he instructed him, “Only after twenty years may you begin to teach the Dharma.” The monk followed this instruction, waiting twenty years before he began to teach. Those who received his teaching were all young people—these were the very birds and insects that had once eaten the food. Such is the inconceivable power of a vow! It can even use another person’s vow to draw those creatures out of non-human realms and into the human path. How could one’s own vow not be able to save oneself? The Buddha achieved Buddhahood through his forty-eight vows. The vows I make now exactly match His vow to save beings. That being the case, simply by making such a vow, one can achieve rebirth in the Pure Land—let alone when aided by the Buddha’s inconceivable great compassion and mercy. For instance, there was a monk named Yingke who had no regard for moral precepts in matters of alcohol and meat. Later, he read the \*Biographies of Rebirth in the Pure Land\* and nodded in agreement each time. He then stopped eating meat and drinking alcohol, and recited the Buddha’s name exclusively. After seven days, he saw the Buddha appear before him, comforting him: “You still have ten years of life remaining. You should focus on reciting my name, and after ten years, I will come to receive you.” Yingke replied, “The Saha world is defiled and evil; it is easy to lose proper mindfulness. I wish to be reborn in the Pure Land as soon as possible and to serve the holy ones there.” The Buddha said, “Since your resolve is so firm, I will come to receive you in three days.” Three days later, he truly attained rebirth. Another example is the Chan Master Huaiyu, who diligently cultivated Pure Land practices. One day, he saw Buddhas and Bodhisattvas filling the sky. A person appeared holding a silver lotus pedestal. Master Huaiyu thought, “I have been diligently practicing all my life, and my goal is a golden pedestal—why is this not the case?” The silver pedestal then vanished. Huaiyu redoubled his efforts, and after twenty-one days, he again saw Buddhas and Bodhisattvas filling the sky, and the one holding the pedestal had exchanged the silver for a golden one. Then he passed away peacefully. Liu Yimin, after joining the purification society founded by Master Huiyuan, once, while reciting the Buddha’s name, saw the Buddha appear before him. Liu thought, “If only the Tathagata would touch my head with his hand!” The Buddha immediately touched his head. Liu then thought, “If only the Tathagata would cover my body with his robe!” The Buddha did so. How wonderful! The Buddha always takes care of sentient beings—truly great, compassionate parents! For those who wish to be reborn quickly, He allows them to do so. For those who desire a golden pedestal, He exchanges it. For those who wish to be touched on the head, He does so; for those who wish to be covered with a robe, He does so. Since the Buddha’s compassion extends to all beings, why should He exclude me? Since He fulfills the vows of all beings, why would He not fulfill my vows? The mind of great compassion makes no distinctions. How could it be otherwise? Therefore, if one truly makes a vow, faith is present within it. When both faith and the vow are genuine, practice will naturally arise without being forced. Thus, of the three essential factors for rebirth—faith, vow, and practice—the single element of “vow” encompasses them all!

世之最可珍重者。莫過精神。世之最可愛惜者。莫過光陰。一念淨。即佛界緣起。一念染。即九界生因。凡動一念。即十界種子。可不珍重乎。是日已過。命亦隨減。一寸時光。即一寸命光。可不愛惜乎。苟知精神之可珍重。則不浪用。則念念執持佛名。光陰不虗度。則刻刻熏修淨業。倘置佛名而別修三乘聖行。亦是浪用精神。亦是千鈞之弩為鼷鼠而發機。況造六凡生死之業手。倘置淨業而別取權乘小果。亦是虗度光陰。亦是以如意寶珠而貿一衣一食。況取人天有漏之果乎。如是珍重。如是愛惜。則心專而佛易感。行勤而業易精。果得真生淨土。親見彌陀。時承開示。面奉慈音。妙悟自心。深證法界。延一念為長劫。促長劫為一念。念劫圓融。得大自在。得非自食其珍重愛惜之報乎。

> What is most precious in this world? Without a doubt, it is our mental energy. What is most worth cherishing in this world? Without a doubt, it is our time. A single pure thought creates the conditions for Buddhahood to arise. A single defiled thought creates the causes for rebirth in the nine realms. Every single thought that arises is a seed for one of the ten realms. How can we not treasure this? A day has passed, and our life span has decreased accordingly. One inch of time is one inch of life. How can we not cherish it? If we truly understand the preciousness of our mental energy, we will not waste it. Then, in every thought, we will single-mindedly hold the Buddha's name. If we do not let time pass in vain, then in every moment we will cultivate the pure karma of rebirth in the Pure Land. If we cast aside the Buddha's name and instead cultivate the holy practices of the Three Vehicles (Śrāvaka, Pratyekabuddha, Bodhisattva), that too is a waste of mental energy. It is like using a mighty crossbow capable of piercing boulders to shoot a tiny mouse. How much worse it is to create karma that leads to rebirth in the six realms of birth-and-death. If we cast aside pure karma and instead seek the small fruits of the provisional vehicles, that too is a waste of time. It is like trading a precious wish-fulfilling gem for a single meal and a set of clothes. How much worse it is to seek the flawed fruits of human or heavenly rebirth. When we are as careful as this, as cherishing as this, then our mind becomes focused, and the Buddha responds easily. Our practice becomes diligent, and our karma becomes pure. Eventually, we will be reborn in the true Pure Land, see Amitābha with our own eyes, constantly receive his teachings, and face his compassionate voice. We will awaken to our own true nature, deeply realize the Dharma Realm, extend a single thought into a vast eon, and compress a vast eon into a single thought. Thought and eon will merge into one, and we will attain great freedom. Isn't this the natural reward for having treasured and cherished what is truly valuable?

夫見道而後修道。修道而後證道。此千聖同途。千古不易之定論也。然見道豈易言哉。若依教乘。必大開圓解。若依宗門。必直透重關。然後得論修道。否則便為盲修瞎練。不免撞牆𥔐壁。墮坑落塹矣。唯淨土一門則不然。從是西方過十萬億佛土。有世界名曰極樂。其土有佛。號阿彌陀。今現在說法。但發願持名。即得往生。此乃佛心佛眼親知親見之境界。非彼三乘賢聖所能知見也。但當深信佛言。依此而發願持名。即是以佛知見為知見。不必別求悟門也。餘門修道。必悟後依法修習。攝心成定。因定發慧。因慧斷惑。所發之慧有勝劣。所斷之惑有淺深。然後方可論其退與不退。唯此淨土門中。唯以信願之心。專持名號。持至一心不亂。淨業即為大成。身後決定往生。一得往生。便永不退轉。又餘門修道。先須懺其現業。若現業不懺。即能障道。則進修無路矣。修淨業者。乃帶業往生。不須懺業。以至心念佛一聲。能滅八十億劫生死重罪故。又餘門修道。須斷煩惱。若見思煩惱分毫未盡。則分段生死不盡。不能出離同居國土。唯修淨業。乃橫出三界。不斷煩惱。從此同居生彼同居。一生彼土。則生死根株便永斷矣。既生彼土。則常常見佛。時時聞法。衣食居處。出於自然。水鳥樹林。皆悉說法。同居土中。橫見上三淨土。諸上善人俱會一處。圓證三種不退。一生便補佛位。然則淨土一門。最初省求悟門。末後不待發慧。不須懺業。不斷煩惱。至極省要。至極徑捷。及其證入。至極廣大。至極究竟。學者當細心玩味而詳擇之。毋以一時貢高。失此殊勝最大利益也。

> Now, an initial insight into the Way, followed by cultivation according to it, and finally realization of the Way—this is the common path taken by a thousand sages, an unchanging truth through the ages. Yet, is the "insight into the Way" easy to discuss? If one follows the doctrinal teachings, one must first achieve a thorough understanding of the perfect truth. If one follows the Chan school, one must directly penetrate the heavy barrier. Only then can one speak of cultivation. Otherwise, it is blind practice and reckless training, inevitably leading one into walls, barriers, pits, and traps. The Pure Land path alone is different. From here, going west past a hundred thousand billion Buddha lands, there is a world called Ultimate Bliss. In that land, a Buddha named Amitabha is presently teaching the Dharma. If one simply makes a vow and recites His name, one will be reborn there. This is a realm seen and known directly by the Buddha's mind and Buddha's eyes—something beyond the knowledge and sight of sages of the three lesser vehicles. One should simply deeply believe the Buddha's words, and based on this, make vows and recite the name. This is to use the Buddha's knowledge and vision as your own; you need not seek a separate gateway to enlightenment. For other paths, one must first awaken and then practice according to the Dharma. One gathers the mind to achieve meditative concentration, and from concentration, wisdom arises. From wisdom, one cuts off afflictions. Only then one can discuss degrees of progress and regression. The wisdom that arises has degrees of depth, and the afflictions cut off have degrees of subtlety. In this Pure Land path, however, one simply uses a mind of faith and vows to single-mindedly recite the name. When one recites to the point of single-minded non-confusion, the pure karma is then fully accomplished, and after death one will surely be reborn. Once reborn, one will never regress again. Furthermore, in other paths, one must first repent of one's current karma. If current karma is not repented, it obstructs the Way and blocks progress. Those who cultivate Pure Land karma go with their karma still present; they do not need to repent it. For a single sincere recitation of the Buddha's name can erase the heavy sins of eighty billion eons of birth and death. Moreover, in other paths, one must sever afflictions. If even a trace of wrong views and worldly desires remains, the cycle of birth and death in the realm of desire is not ended, and one cannot leave this shared world. Only those who cultivate Pure Land karma can directly emerge from the three realms, without cutting off afflictions, passing from this shared world to that shared world. Once born in that land, the very root of birth and death is forever cut off. Once born there, one constantly sees the Buddha, always hears the Dharma. Food, clothing, and dwellings arise naturally. Water, birds, and trees all teach the Dharma. In the land of shared reward, one can directly see the three higher Pure Lands, and all the excellent and good ones gather together. One realizes the three kinds of non-regression in full, and in one lifetime, one can attain a Buddha's position. Thus, the Pure Land path—first it saves you from seeking a gate to enlightenment; at the end, it does not require you to generate wisdom. You need not repent karma; you need not cut off afflictions. It is supremely simple and essential; the most straightforward and direct. And when it comes to the realization, it is supremely vast and ultimate. Students should carefully reflect on this and choose wisely. Do not, out of temporary pride, lose this most supreme and greatest benefit.

一窮人。遙望。見錢一串。就而取之。乃蛇也。遂瞠立於其傍。復一人至。得錢一串𢹂去。夫錢非蛇也。而蛇現者。唯業所感。唯心所現也。錢上之蛇。固是業感心現。而蛇上之錢。獨非業感心現乎。錢上之蛇。一人之別業妄見也。蛇上之錢。多人之同分妄見也。一人之妄見。其妄易知。多人之妄見。其妄難知。以易知例難知。難知亦易知矣。然則蛇固蛇也。錢亦蛇也。推此而往。內而根身。外而境界。由一方而至十方。以及四大部洲。三千大千世界。皆此錢上之蛇也。但唯心之蛇既現。便能螫人。唯心之錢既現。便得享用。非謂唯心。便無外境。且娑婆之穢苦。安養之淨樂。皆唯心現。唯心之穢苦既現。則遭大逼迫。唯心之淨樂既現。則得大受用。既穢苦淨樂。皆唯心現。何不捨唯心之穢苦。以取唯心之淨樂。而乃久經長劫。甘為八苦之所交煎也哉。

> A poor man looked into the distance and saw a string of coins. He went to pick it up, but it turned into a snake. Startled, he stood frozen on the spot. Then another person came along, picked up the same string of coins, and took them away. Now, the coins were not actually a snake. That it appeared as a snake was only due to the karmic perceptions of the first man—an illusion created by his own mind. The snake perceived as coins also arises from the same principle. The snake on the coins is a false perception unique to one individual. The coins on the snake are a false perception shared by many. The false perception of one person is easy to recognize as an illusion; the false perception shared by many is hard to recognize as an illusion. But if we use what is easy to understand as a guide, then what is hard to understand becomes easy as well. From this perspective, the snake is indeed a snake—but the coins are also a snake. Extending this principle further, everything internal—our body and senses—and everything external—the environments we experience—from one region to the entire universe, including the four continents and the three thousand great thousand worlds, are all like the coins that appeared as a snake. They are all manifestations of the mind. But when a snake appears from the mind, it can bite us. When coins appear from the mind, we can use them. This does not mean that because everything arises from the mind, there is no external world at all. The suffering and impurity of the Saha world, and the purity and bliss of the Land of Peace and Support, are both manifestations of the mind. When the mind manifests suffering and impurity, we experience great distress. When the mind manifests purity and bliss, we experience great enjoyment. Since both suffering and bliss arise from the mind, why not abandon the suffering that arises from the mind and choose the bliss that arises from the mind instead? Why endure for countless eons, willingly tormented by the eight kinds of suffering?

吾人生死關頭。唯二種力。一者心緒多端。重處偏墜。此心力也。二者如人負債。強者先牽。此業力也。業力最大。心力尤大。以業無自性。全依於心。心能造業。心能轉業。故心力唯重。業力唯強。乃能牽生。若以重心。而修淨業。淨業則強。心重業強。唯西方是趨。則他日報終命盡。定往西方。不生餘處矣。如大樹大牆。尋常向西而歪。他日若倒。決不向餘處也。何為重心。我輩修習淨業。信貴於深。願貴於切。以信深願切故。一切邪說。莫能搖惑。一切境緣。莫能引轉。若正修淨業時。倘達摩大師忽現在前。乃曰。吾有直指人心見性成佛之禪。汝但捨置念佛。吾即以此禪授汝。但當向祖師作禮。謂我先已受釋迦如來念佛法門。發願受持。終身不易。祖師雖有深妙禪道。吾則不敢自違本誓也。縱或釋迦如來忽爾現身。謂曰。吾先說念佛法門時。一時方便耳。今更有殊勝法門。超於彼者。汝當且置念佛。吾即為說勝法。亦祇可向佛稽首陳白。我先稟受世尊淨業法門。發願一息尚存。決不更張。如來雖有勝法。吾則不敢自違本願也。雖佛祖現身。尚不改其所信。況魔王外道虗妄邪說。豈足以搖感之耶。能如是信。其信可謂深矣。若赤熱鐵輪旋轉頂上。不以此苦退失往生之願。若輪王勝妙五欲現前。亦不以此樂退失往生之願。此逆順至極。尚不改所願。況世間小小逆順境界。豈能引轉哉。能如是願。其願可謂切矣。信深願切。是謂重心。而修淨業。淨業必強。心重故。則易純。業強故。則易熟。極樂淨業若熟。娑婆染緣便盡。果得染緣已盡。則臨終時。雖欲輪回境界再現在前。亦不可得。果得淨業已熟。則臨終時。雖欲彌陀淨土不現在前。亦不可得。然此信願。要在操之有素。臨時自不入於岐路。如古德臨欲命終。六欲天童次第接引。皆不去。唯專心待佛。後佛現。乃曰佛來也。遂合掌而逝。夫臨欲命終。四大分張。此何時也。六欲天童次第接引。此何境也。苟素常信願。不到十分堅固。當此時。對此境。而能強作主宰乎。如古德真可謂千古修淨業者之標榜矣。

> In the critical moment between life and death, there are only two kinds of power at work. One is the power of the mind—when our thoughts are scattered and chaotic, whichever is heaviest pulls us down. The other is the power of karma—like a debtor being seized by the strongest creditor first. Karma has great force, but the mind has even greater force. Why? Because karma has no independent nature; it arises entirely from the mind. The mind creates karma, and the mind can transform karma. Thus, the weight of the mind is decisive, while karma merely has strength. It is this combination that pulls us toward rebirth. If we use a "heavy" mind to cultivate pure karma (the practice aimed at rebirth in the Pure Land), then our pure karma will be strong. With a heavy mind and strong karma, we will head straight for the Western Pure Land. When our life ends and our time is up, we will certainly go there, and nowhere else. It is like a large tree or a tall wall that has been leaning westward all along—when it finally falls, it will never fall in any other direction. What does a "heavy" mind mean? For those of us cultivating pure karma, faith must be deep, and aspiration must be earnest. Because faith is deep and aspiration is earnest, no false teachings can shake or confuse us, and no external circumstances can lead us astray. For example, suppose while you are diligently reciting the Buddha's name, the great master Bodhidharma suddenly appears before you and says, "I have a Chan teaching that directly points to the mind, reveals one's true nature, and achieves Buddhahood. Just set aside your Buddha-recitation, and I will transmit this Chan teaching to you." At that moment, you should simply bow to the patriarch and reply, "I have already received the Dharma-door of Buddha-recitation from Shakyamuni Buddha. I have made a vow to uphold it and will never change it for my entire life. Although the patriarch has a profound and wondrous Chan teaching, I dare not betray my original vow." Even if Shakyamuni Buddha himself suddenly appeared and said, "When I taught the Dharma-door of Buddha-recitation before, it was just an expedient for that time. Now I have an even more sublime teaching beyond it. Set aside your Buddha-recitation, and I will teach you this superior method," you should still bow to the Buddha and say, "I have already received the pure karma Dharma-door from the World-Honored One. I have vowed to practice it as long as I have a single breath left, and I will never change course. Even though the Tathagata has a superior teaching, I dare not violate my own original vow." If even the appearance of a Buddha or patriarch cannot shake your faith, how could the false and deceptive teachings of Mara or heretics possibly sway you? If you can have such faith, it can truly be called deep. Furthermore, even if a red-hot iron wheel were spinning on top of your head, causing unbearable pain, you would not abandon your vow to be reborn in the Pure Land because of this suffering. Even if the incomparably delightful pleasures of a wheel-turning king were set before you, you would not abandon your vow because of this pleasure. If you can remain unmoved by these extreme opposites—the utmost suffering and the utmost pleasure—then how could the minor favorable or adverse situations of the ordinary world ever lead you astray? If you can have such aspiration, it can truly be called earnest. With deep faith and earnest aspiration, the mind is "heavy." When you cultivate pure karma with such a heavy mind, your pure karma will inevitably be strong. Because the mind is heavy, your practice becomes pure and focused. Because the karma is strong, it becomes mature and familiar. Once your pure karma for the Land of Bliss is fully mature, the defiling conditions of the Saha world (this world of suffering) will be completely exhausted. When those defiling conditions are exhausted, at the moment of death, even if you wanted the realms of samsara to appear before you again, it would be impossible. And once your pure karma is mature, at the moment of death, even if you wanted Amitabha's Pure Land not to appear before you, it would also be impossible. However, this faith and aspiration must be cultivated and established in daily practice. Only then will you naturally avoid taking the wrong path at the final moment. An ancient virtuous master, just before passing away, was invited by celestial beings from the six desire heavens, who came in order to escort him. But he refused them all, focusing his mind entirely on waiting for the Buddha. When the Buddha finally appeared, he said, "The Buddha has come," joined his palms, and passed away peacefully. Consider this: at the moment of death, when the four elements are disintegrating, what a critical time that is! And the heavenly beings from the six desire heavens coming one after another to receive him—what a compelling situation that is! If our ordinary faith and aspiration are not absolutely firm and unwavering, how could we maintain such strong self-mastery at such a time, facing such circumstances? Truly, this ancient worthy can be called a model for all who cultivate pure karma throughout the ages.

有禪者問曰。一切諸法。悉皆如夢。娑婆固夢也。極樂亦夢也。既同是一夢。修之何益。予曰。不然。七地以前。夢中修道。無明大夢。雖等覺猶眠。唯佛一人。始稱大覺。當夢眼未開之時。苦樂宛然。與其夢受娑婆之極苦。何若夢受極樂之妙樂。況娑婆之夢。從夢入夢。夢之又夢。展轉沈迷者也。極樂之夢。從夢入覺。覺之又覺。漸至於大覺者也。夢雖同。所以夢者。未嘗同也。可槩論乎。

> A Chan practitioner once asked: "All phenomena are like dreams. This Saha world is indeed a dream, and the Pure Land is also a dream. Since both are the same dream, what is the benefit of cultivating?" I replied: "Not so. Before the seventh stage, practitioners cultivate within a dream. The great dream of ignorance continues even for those at the level of 'Equal Enlightenment'—only a Buddha is truly 'Greatly Awakened.' While our dream-eyes are not yet opened, suffering and happiness are vividly real. Would it not be better to dream of the sublime bliss of the Pure Land than to dream of the extreme suffering of the Saha world? Moreover, the dream of the Saha world is a dream within a dream—a dream upon a dream, sinking deeper and deeper into confusion. The dream of the Pure Land, however, is from a dream moving toward awakening: waking up further and further, gradually reaching great awakening. Though both are dreams, what makes them dreams is not the same. How can they be treated alike?"

佛法大海。信為能入。淨土一門。信尤為要。以持名念佛。乃諸佛甚深行處。唯除一生所繫菩薩可知少分。自餘一切賢聖。但當遵信而已。非其智分之所能知。況下劣凡夫乎。然十一善法。以信居初。信心之前。更無善法。五十五位。以信為始。信位之前。別無聖位。故菩薩造起信論。祖師作信心銘。以信心一法。為入道要門也。昔王仲回問於楊無為曰。念佛如何得不間斷去。楊曰。一信之後。更不再疑。王欣然而去。未久。楊夢仲回致謝。謂因蒙指示。得大利益。今已生淨土矣。楊後見仲回之子。問及仲回去時光景。及去之時節。正楊得夢之日。噫。信之時義大矣哉。

> The Buddha’s Dharma is like a vast ocean—faith is the gateway to entering it. For the Pure Land path, faith is especially crucial. The practice of single-minded recitation of the Buddha’s name is the profound, ineffable practice of all Buddhas. Only a Bodhisattva with only one life left before enlightenment can grasp a tiny part of it; for all other sages and saints, simply trusting and following is enough. It lies far beyond the reach of their wisdom, let alone that of ordinary, inferior beings. Yet, among the eleven wholesome mental factors, faith comes first. Before faith, there is no wholesome state. Among the fifty-five stages of Bodhisattva practice, faith is the beginning. Before the stage of faith, there is no sagehood. That is why the Bodhisattva Nāgārjuna wrote the \*Awakening of Faith in the Mahayana\*, and the Chan patriarchs composed the \*Verses on Faith in Mind\*. Faith is the essential gateway to entering the path. In the past, Wang Zhonghui asked the layman Yang Wuwei, “How can one practice recitation of the Buddha’s name without interruption?” Yang replied, “Once you have true faith, you will never doubt again.” Wang left, overjoyed. Not long after, Yang dreamed that Wang Zhonghui came to thank him, saying, “Thanks to your guidance, I have gained great benefit—I have already been reborn in the Pure Land.” Later, Yang met Wang’s son and asked about the circumstances and exact time of his father’s passing. It turned out that the time of Wang’s death was exactly the time when Yang had the dream. Ah! The meaning and power of faith are truly profound!

法藏比丘對世自在王佛。發稱性四十八種大願。依願久經無量長劫。修習大行。至於因圓果滿。自致成佛。法藏轉名彌陀。世界轉名極樂。彌陀之所以為彌陀者。深證其唯心自性也。然此彌陀極樂。非自性彌陀。唯心極樂乎。但此心性。乃生佛平等共有。不偏屬佛。亦不偏屬眾生。若以心屬彌陀。則眾生乃彌陀心中之眾生。若以心屬眾生。則彌陀乃眾生心中之彌陀。以彌陀心中之眾生。念眾生心中之彌陀。豈眾生心中之彌陀。不應彌陀心中之眾生耶。但佛悟此心。如醒時人。眾生迷此心。如夢中人。離醒時人。無別夢中之人。豈離夢中之人。別有醒時之人耶。但夢中之人。當不自認為真。亦不離夢中之人。別求醒時之人。唯應常憶醒時之人。憶之又憶。則將見大夢漸醒。而夢眼大開。即夢中能憶之人。便是所憶醒時之人。而醒時之人。非夢中人也。夢中人眾多。醒時人唯一。十方諸如來。同共一法身。一心一智慧。力無畏亦然。此乃即一即多。常同常別。法爾自妙之法也。念佛之意。大略如此。

> The monk Dharmākara made a vow to the Buddha Lokeśvararāja, proclaiming the forty-eight great vows that arose from his enlightened nature. In accordance with these vows, he cultivated great practices over countless eons, until his causes were perfected and his fruits complete, attaining Buddhahood on his own. Dharmākara changed his name to Amitābha, and his world changed to Sukhāvatī (the Land of Bliss). The reason Amitābha is Amitābha lies in his deep realization that all is mind-only and self-nature. Is this Amitābha and his Land of Bliss not truly the self-nature Amitābha and the mind-only Land of Bliss? Yet this mind-nature is equally shared by sentient beings and Buddhas—it does not belong exclusively to the Buddha nor exclusively to sentient beings. If we attribute the mind to Amitābha, then sentient beings are sentient beings within Amitābha’s mind. If we attribute the mind to sentient beings, then Amitābha is the Amitābha within sentient beings’ minds. When sentient beings within Amitābha’s mind recite the name of the Amitābha within their own minds, how could the Amitābha within their minds fail to respond to the sentient beings within Amitābha’s mind? The Buddha has awakened to this mind, like one awake, while sentient beings are deluded about it, like dreamers. Apart from the awakened person, there is no other dreamer; and apart from the dreamer, there is no other awakened person. However, the dreamer should not mistake himself as real, nor should he seek the awakened person apart from himself. He should only constantly remember the awakened person. Remembering again and again, he will see the great dream gradually fade, and his dream eyes will open wide. Then the dreamer who remembers becomes the very awakened person he remembers—and yet the awakened person is not the dreamer. There are many dreamers, but only one awakened person. All the Tathāgatas of the ten directions share one Dharma body, one mind, one wisdom, and likewise powers and fearlessnesses. This is the principle of one and many: always the same, always distinct, naturally wonderful. The essence of mindfulness of the Buddha is roughly thus.

生則決定生。去則實不去。二語。上句說事。下句說理。事是即理之事。謂生即不生。非直以生為生也。理是即事之理。謂不去而去。非直以不去為不去也。兩句作一句看。則事理圓融。所謂合之則雙美也。若兩句作兩句看。則事理分張。所謂離之則兩傷也。若不合此兩句作一句。便當演此兩句作四句。謂生則決定生。生而無生。去則實不去。不去而去。雖為四句。義亦無增。合為一句。義亦無減。總一事理圓融耳。與其執去則實不去之理。不如執生則決定生之事為得。何也。以執事昧理。猶不虗入品之功。若執理廢事。便不免落空之誚。以事有偕理之功。理無獨立之能故也。以有生為生。則墮常見。以不去為不去。則墮斷見。斷常雖同一邪見。而斷見之過患深重。故不若執事之為得。然總不如圓會二句為佳耳。

> Birth definitely occurs; departure does not truly take place. These two lines: the first speaks of phenomena, the second speaks of principle. Phenomena are principle made manifest—birth is precisely non-birth, not birth taken as mere birth. Principle is phenomena in essence—non-departure is departure, not non-departure taken as mere non-departure. If you read these two lines as one, then phenomena and principle merge perfectly—what is called "united, both are beautiful." If you read them as two separate lines, then phenomena and principle split apart—what is called "separated, both are harmed." If you do not merge these two lines into one, then you should expand them into four lines: "Birth definitely occurs, yet birth is non-birth; Departure does not truly take place, yet non-departure is departure." Though it becomes four lines, the meaning is not increased; Merged into one line, the meaning is not decreased. It is simply the perfect merging of phenomena and principle. Rather than clinging to the principle of "departure does not truly take place," It is better to cling to the phenomenon of "birth definitely occurs." Why? Because clinging to phenomena while ignorant of principle still does not waste the merit of entering the \[Pure Land\] class. But if you cling to principle while abandoning phenomena, you will inevitably invite the criticism of falling into emptiness. This is because phenomena have the power to cooperate with principle, while principle has no ability to stand alone. Taking "being born" as merely birth leads to the extreme view of eternalism; Taking "not departing" as merely non-departure leads to the extreme view of nihilism. Though both extremes are equally wrong views, The fault of nihilism is deeper and more serious— Thus clinging to phenomena is still preferable. Yet in the end, it is far better to perfectly integrate both lines.

吾人現前一念。緣生無性。無性緣生。不生佛界。便生九界。若約緣生無性。則生佛平等一空。若約無性緣生。則十界勝劣懸殊。阿祈達王臨終為驅蠅人以拂拂面。一念瞋心。遂墮為毒蛇。一婦人渡河失手。其子墮水。因撈子故。與之俱沒。以慈心故。得生天上。夫一念慈瞋。天畜遂分。則此臨終之緣生一念。可不慎乎。苟以此心緣念彌陀。求生淨土。得不見佛往生乎。但此一念。不可僥倖而致。必須存之以誠。操之有素。是故吾輩於此一句彌陀。千念萬念。以至終日終年念者。無非為熟此一念而已。果得一念純熟。則臨命終時。唯此一念。更無異念。智者大師云。臨終在定之心。即淨土受生之心。然唯此一念。更無異念。非在定之心乎。念果如是。不見彌陀。更見何人。不生淨土。更生何處。只恐吾人自信不及耳。

> Our present thought in this very moment arises from conditions and has no inherent nature; having no inherent nature, it yet arises from conditions. If it does not give rise to the realm of Buddhas, it will surely give rise to the nine other realms. From the perspective of "arising from conditions yet having no inherent nature," both ordinary beings and Buddhas are equally empty and indistinguishable. From the perspective of "having no inherent nature yet arising from conditions," the ten realms differ vastly in their superiority and inferiority. King Ashoka, at the moment of death, was brushed on the face by a servant shooing away flies. With a single thought of anger, he was reborn as a venomous snake. A woman, crossing a river with her child in her arms, lost her grip, and the child fell into the water. In her desperate effort to save the child, she drowned as well. Because of her compassionate intent, she was reborn in heaven. Indeed, a single thought of kindness or anger can determine whether one's next life is celestial or serpentine. How could we not be careful about this thought, produced by conditions at the very end of life? If we use this mind to focus on Amitabha Buddha and seek rebirth in the Pure Land, should we not see the Buddha and be reborn there? But this single thought cannot be had through mere hope or chance; it must be nurtured with sincerity and cultivated with persistent practice. That is why we repeatedly recite this single phrase "Amitabha" – thousands, even millions of times, throughout the day and throughout the year – all for the sake of maturing this single thought. If we can truly make this one thought fully ripe, then at the moment of death, only this one thought will remain, with no other thoughts mixed in. Master Zhiyi said: "The mind that is settled in concentration at life’s end is precisely the mind that receives rebirth in the Pure Land." If there is only this single thought and no other, is this not the settled mind? If our thought is truly like this, then if we do not see Amitabha, whom would we see? If we are not reborn in the Pure Land, where else would we go? The only concern is whether our faith is deep enough.

觀經。是心作佛。是心是佛。二語既舉。則言外之心不作佛。心不是佛。心作九界。心是九界。心不作九界。心不是九界。等義俱彰矣。噫。果明此理。而猶不念佛者。則吾末如之何也已矣。

> The Meditation Sutra states: "This very mind creates the Buddha; this very mind is the Buddha." Once these two statements are made, their deeper meaning naturally emerges—that the mind does not create the Buddha, and the mind is not the Buddha. The mind creates the nine realms; the mind is the nine realms. The mind does not create the nine realms; the mind is not the nine realms. All these meanings become clear. Ah! If someone truly understands this principle yet still does not practice Buddha-recitation, then there is nothing I can do about it.

觀經是心作佛是心是佛二語。不唯是觀經一經綱宗法要。實是釋迦如來一代時教大法綱宗。不唯釋迦一佛法藏綱宗。實是十方三世一切諸佛法藏綱宗。此宗既透。何宗不透。此法既明何法不明。所謂學雖不多。可齊上賢也。

> "The mind creates the Buddha, the mind is the Buddha" — these two phrases are not only the essential core and guiding principle of the Sutra on Visualization of the Buddha of Infinite Life, but truly the guiding principle and essential teaching of all the Dharma taught by Shakyamuni Buddha throughout his entire life. They are not only the core of Shakyamuni Buddha’s own teachings, but actually the core of the entire Dharma treasury of all Buddhas in the ten directions and three times. Once this principle is deeply understood, what principle remains unclear? Once this Dharma is realized, what Dharma is not realized? As it is said, even if one’s learning is not extensive, understanding this can allow one to match the wisdom of the highest sages.

真法無性。染淨從緣。一真既舉。體成十界。則十界全體即一真。是故善談心性者。必不棄離於因果。而深信因果者。終必大明乎心性。此理勢所必然也。

> The true Dharma has no fixed nature; purity and defilement arise depending on conditions. When the one ultimate reality is raised, its substance forms the ten realms. Then the totality of the ten realms is itself that one reality. Therefore, those who skillfully discuss mind-nature never abandon the law of cause and effect. And those who deeply believe in cause and effect will ultimately attain great clarity about mind-nature. This is a natural and necessary truth.

吾人現前一念能念之心。全真成妄。全妄即真。終日隨緣。終日不變。一句所念之佛。全德立名。德外無名。以名召德。名外無德。能念心外。無別所念之佛。所念佛外。無別能念之心。能所不二。生佛宛然。本離四句。本絕百非。本徧一切。本含一切。絕待圓融。不可思議。蓮宗行者。當從者裏信入。

> The present arising moment of our mind that intends to recite — it is entirely true within falsehood, and entirely falsehood within truth. All day it follows conditions, yet all day it remains unchanging. The single phrase of the Buddha being recited — its name is established by perfect virtue. Beyond virtue there is no name; through the name we call forth virtue — beyond the name there is no virtue. Outside the reciting mind, there is no separate Buddha being recited. Outside the recited Buddha, there is no separate mind that recites. Reciter and recited are not two — yet the ordinary being and the Buddha are clearly distinct. Originally it transcends the four propositions, originally it cuts off the hundred negations. Originally it pervades all things, originally it contains all things. It is beyond comparison, perfectly integrated, inconceivable and ineffable. Practitioners of the Pure Land tradition should enter through faith here.

殺生一事。過患至為深重。一切眾生。皆有佛性。生可殺乎。造重業縱殺心。結深怨。感苦果。皆由一殺所致。是以殺心漸猛。殺業漸深。漸以殺人。以及殺其六親。甚而積為刀兵大劫。可悲也矣。葢皆由不知戒殺之所致。苟知戒殺。牲且不忍殺。況殺人乎。況殺六親乎。牲不忍殺。刀兵大劫。何所從來。殺人之父者。人亦殺其父。殺人之兄者。人亦殺其兄。知人之父兄不可殺。亦戒殺之漸。但不知殺父兄者。由於不戒殺始也。

> The act of killing brings about extremely grave consequences and suffering. All sentient beings possess the potential for enlightenment (Buddha-nature). How could one justify taking a life? Creating heavy karmic offenses, indulging a killing mind, forming deep resentments, and experiencing painful results—all of these come from a single act of killing. Thus, the killing mind grows increasingly fierce, the karma of killing grows progressively deeper, gradually leading to the killing of humans, then to the killing of one's own six close relatives, and eventually accumulating into the great calamities of war and violence. How sorrowful this is! This all stems from not understanding the importance of refraining from killing. If one truly understands the precept against killing, they could not bear to kill even an animal—how much less a human being? How much less one's own six relatives? If one cannot bear to kill animals, how could the great calamity of war and violence ever arise? Those who kill another's father will have their own father killed in return; those who kill another's elder brother will have their own elder brother killed in return. Knowing that another's father and elder brother must not be killed is the first step toward observing the precept against killing. But what is not understood is that the act of killing fathers and elder brothers can be traced back to the moment one first failed to refrain from killing.

人之所以不戒殺者。由於不達因果之理。因果者。感應也。我以惡心感之。人亦以惡心應。我以善心感之。人亦以善心應。人但知感應見於現生。而不知感應通於三世也。人但知感應見於人道。而不知感應通於六道也。果知感應通於三世六道。六道中皆多生之父兄。殺可不戒乎。總知感應通於六道。亦不知感應通於世出世間也。以無我心感。則聲聞緣覺之果應之。以菩提心六度萬行感。則菩薩法界果應之。以平等大慈同體大悲感。則佛法界果應之。噫。感應之道。可盡言哉。

> People do not refrain from killing because they do not understand the principle of cause and effect. Cause and effect is none other than recompense. If I act with a malicious mind, others will respond to me with malice. If I act with a kind mind, others will respond with kindness. People only know that recompense appears in this lifetime, but do not know that it extends across the Three Periods. People only know that recompense occurs in the human realm, but do not know that it extends across the Six Realms. If they truly understood that recompense reaches across the Three Periods and Six Realms, and that within the Six Realms are many former parents and siblings, how could they not refrain from killing? Even if one understands that recompense pervades the Six Realms, one may not yet understand that it also extends beyond the worldly and into the transcendent. When one acts with a selfless mind, the fruit of the Śrāvaka and Pratyekabuddha is realized. When one acts with the Bodhi mind and the Six Perfections of the Ten Thousand Practices, the fruit of the Bodhisattva realm is realized. When one acts with equal great compassion and the same-body great mercy, the fruit of the Buddha realm is realized. Ah! The path of recompense—how can it be fully described in words?

須知一句阿彌陀佛。以唯心為宗。此唯心之義。須以三量楷定。三量者。現量比量聖言量也。現量者。謂親證其理也。如羅什大師。七歲隨母入佛寺。見佛鉢。喜而頂戴之。俄而念曰。我年甚幼。佛鉢甚重。何能頂戴。是念纔動。忽失聲置鉢。遂悟萬法唯心。高麗惟曉法師。來此土參學。夜宿冢間。渴甚。明月之下。見清水一汪。以手掬而飲之。殊覺香美。至次日清晨。乃見其水為墓中控出。遂惡心大吐。乃悟萬法唯心。便回本國著述。此皆現量親證也。比量者。借眾相而觀於義。比喻而知也。諸喻之中。夢喻最切。如夢中所見山川人物。萬別千差。皆不離我能夢之心。離夢心外。別無一法可得。即此可以比喻。而知現前一切萬法。但唯心現也。聖言量者。三界唯心。萬法唯識。千經萬論。皆如是說。已約現等三量楷定唯心。更約事理二門。辨明具造。謂由有理具。方有事造。理若不具。事何所造。所以理具。但具事造。離事造外。無別所具。由有事造。方顯理具。事若不造。爭知理具。所以事造。祇造理具。離理具外別無所造。祇此一念心中。本具十界萬法。即此一念隨緣。能造十界萬法。理具。如金中本具可成缾盤釵釧之理。事造。如隨工匠鑪鎚之緣造成缾盤釵釧之器。又理具。如󳫹中本具可成種種食物之理。事造。如水火人工之緣。造成種種食品也。已辨事理。復約名體同異揀定真妄。佛法中有名同而體異者。有名異而體同者。名同體異。如心之一名。有肉團心。有緣慮心。有集起心。有堅實心。肉團心。同外四大。無所知識。緣慮心通於八識。以八種識皆能緣慮自分境故。此則是妄集起心。唯約第八。以能集諸法種子。能起諸法現行故。此則真妄和合。堅實心者。即堅固真實之性。乃離念靈知。純真心體也。今言唯心者。乃堅實純真之心也。名異體同者。如諸經中所說真如。佛性。實相。法界等。種種極則之名。皆此堅實純真心也。已揀真妄。還約本有現前折衷指點。以諸經皆言無始本有真心。夫既曰本有。即今豈無。而今現有。即本有也。若無無始。則無現前。若離現前。豈有無始。是故不必高尊本有。遠推無始。但現前一念心之自性。即本有真心也。以現前一念。全真成妄。全妄即真。終日隨緣。終日不變。離此現前一念之外。豈別有真心自性哉。古德云。威音那畔。不離今世門頭。眾生現行無明。即是諸佛不動智體。其庶幾乎。由上四義。以顯唯心。故一以唯心為宗也。又一句阿彌陀。以唯佛為宗。以一切萬法。既唯心現。全體唯心。心無彼此。心無分際。於十界萬法。若依若正。假名實法。隨拈一法。皆即心之全體。皆具心之大用。如心權徧。如心豎窮。以唯心義成。唯色唯聲唯香唯味唯觸唯法。乃至唯微塵唯芥子。一切唯義俱成。一切唯義俱成。方成真唯心義。若一切唯義不成。但有唯心之虗名。而無唯心之實義。以一切唯義俱成。故曰法無定相。遇緣即宗。唯微塵。唯芥子。尚可為宗。八萬相好莊嚴之果地彌陀。反不可以為宗耶。故以唯佛為宗。又以絕待圓融為宗。於十界萬法。隨拈一法。無非即心全體。具心大用。橫徧十方。豎窮三際。離於四句。絕於百非。獨體全真。更無有外。彌滿清淨。中不容他。一法既爾。萬法皆然。各約諸法當體。絕待無外。是為絕待。又以十界萬法。各各互徧。各各互含。一一交羅。一一該徹。彼彼無障無礙。各各無壞無雜。如當壹古鏡。影現重重。如帝網千珠。回環交攝。此約諸法迭互相望。是為圓融。今合絕待圓融為一宗。正絕待時。即圓融。正圓融時。便絕待。非離絕待。別有圓融。絕待。絕待其圓融。非離圓融。別有絕待。圓融。圓融其絕待。絕待圓融。各皆不可思議。今共合為一宗。則不思議中。不思議也。又超情離見為宗。以但約諸法絕待。離過絕非。已超一切眾生情妄執著。三乘賢聖所見差別。若約諸法圓融。圓該四句。融會百非。尤非凡情聖見之所能及。故總立超情離見為宗。初以唯心為宗。次以唯佛為宗。三以絕待圓融為宗。末以超情離見為宗。總此四重宗旨。方是一句彌陀正宗。宗旨豈易言哉。

> Know this: the single phrase "Amida Buddha" takes the Mind-Only as its core principle. This principle of Mind-Only must be established through three valid means of knowledge: direct perception, inference, and the testimony of the sages. Direct perception means personally realizing the truth. For example, when the great teacher Kumarajiva was seven years old, he followed his mother into a Buddhist temple. Seeing the Buddha's alms bowl, he joyfully placed it on his head. But then he thought, "I am very young, and this bowl is very heavy. How can I possibly carry it?" The moment this thought arose, he suddenly dropped the bowl with a cry and awakened to the truth that all phenomena are mind-only. Another example: the Korean master Wonhyo came to China to study. One night he slept among graves and became very thirsty. In the moonlight, he saw a clear pool of water, cupped it in his hands, and drank. It tasted wonderfully pure. The next morning, however, he saw that the water had seeped from a grave. He became sick and vomited violently. In that moment, he awakened to the truth that all phenomena are mind-only, and returned to his country to write scriptures. These are cases of personal direct realization. Inference means observing various signs to understand meaning through analogy. Among all analogies, the dream simile is most fitting. In dreams, we see mountains, rivers, people, and things—countless differences—yet none of them leave the dreaming mind. Apart from the dreaming mind, not a single phenomenon can be found. This analogy helps us understand that all the myriad phenomena in our present experience are only manifestations of mind. The testimony of the sages means that countless sutras and treatises all declare: the three realms are only mind; the ten thousand dharmas are only consciousness. Having established Mind-Only through these three means, we now differentiate between principle and function. Principle provides the potential; function gives it actual form. Without potential in principle, no actual form is possible. So principle's potential consists entirely of what can become actual forms. Apart from actual forms, there is nothing else that principle can contain. Likewise, function's actual forms manifest principle's potential. If no actual forms appeared, how would we know the principle's potential? Thus function's forms simply manifest what principle already holds. Apart from what principle holds, nothing else can appear. Within a single thought, all ten realms and their myriad phenomena are originally present in potential. This same thought, following conditions, can create the ten realms. Principle's potential is like gold, which inherently contains the potential to become vessels, plates, hairpins, or bracelets. Function's actual forms arise as craftsmen, furnaces, and hammers shape that gold into vessels, plates, hairpins, or bracelets. Alternatively, principle's potential is like rice, which inherently contains the potential to become countless foods. Function's actual forms arise as water, fire, and human effort transform the rice into various edible products. Having explained principle and function, we now clarify true and false by distinguishing between names that share the same term but differ in essence, and essences that share the same nature but differ in name. As for names that share a term but differ in essence: consider the word "mind." There is the physical heart, the thinking mind, the collecting-and-arising mind, and the solid true mind. The physical heart is like external elements—earth, water, fire, air—and has no awareness. The thinking mind includes all eight consciousnesses, since each can think about its own objects; this is false. The collecting-and-arising mind refers only to the eighth consciousness, which gathers seeds of all dharmas and gives rise to their manifestations; this is a mixture of true and false. The solid true mind is the firm and real nature—awareness free from thought, the pure essence of mind. When we speak of "Mind-Only," we refer to this solid, purely true mind. As for essences that share the same nature but differ in name: all the ultimate names found in scriptures—Suchness, Buddha-nature, Reality, Dharma-realm—refer to this same solid, purely true mind. Having thus distinguished true from false, we now bring it back to what is inherently present and immediately accessible. All scriptures speak of the beginningless, inherently present true mind. Since it is called "inherently present," how could it be absent right now? What is presently existing is what is inherently present. Without a "beginningless," there would be no "present." Apart from the present, how could there be a "beginningless"? Therefore we need not exalt the inherently present as something distant, nor push it back to the beginningless. The essence of this present thought itself is the inherently present true mind. This present thought is completely true yet appears as false; the complete false is itself the true. All day it follows conditions, yet all day it remains unchanging. Apart from this present thought, could there be another true mind or inherent nature? An ancient master said, "The time before the first Buddha is not separate from today's doorway. The living beings' active ignorance is precisely the Buddhas' unmoving wisdom-body." This is close to the truth. Through these four aspects, we reveal Mind-Only. Therefore, the core principle is Mind-Only. Furthermore, the single phrase "Amida Buddha" takes the Buddha-Only as its core principle. Since all myriad phenomena are manifestations of mind, their entire substance is mind. Mind has no "this" or "that," no boundaries. Among the ten realms—whether dependent or direct, provisional names or real dharmas—pick any one, and it is the whole of mind, possessing mind's great function. It extends as broadly as mind, as deeply as mind. Since the principle of Mind-Only is established, then Sight-Only, Sound-Only, Smell-Only, Taste-Only, Touch-Only, Thought-Only—even Dust-Mote-Only, Mustard-Seed-Only—all such "Only" principles are established. Only when all "Only" principles are established is the true meaning of Mind-Only realized. If not all "Only" principles are fulfilled, then "Mind-Only" becomes an empty name without real meaning. Because all "Only" principles are fulfilled, we say: dharmas have no fixed marks; whatever conditions meet becomes the core. Even a dust mote or a mustard seed can be the core. How much more so the fruit of Buddhahood—Amida with eighty thousand marks of excellence? Therefore, we take Buddha-Only as the core principle. Moreover, we take Non-contingent All-embracingness as the core principle. Among the ten realms, pick any one dharma—it is the whole of mind, possessing mind's great function, horizontally pervading all directions, vertically penetrating the three times. It transcends the four propositions, goes beyond the hundred negations. This unique essence is wholly true, with nothing outside. It fills and purifies, allowing no other within. If one dharma is thus, then all dharmas are thus. Each dharma in its own essence is self-sufficient and has nothing outside—this is "non-contingent." Furthermore, the ten realms and their myriad phenomena all pervade one another, each contains the others, each interweaves and interpenetrates. They are without obstruction, unmixed yet undisturbed. Like an old mirror reflecting images layer upon layer, like Indra's net of a thousand jewels circling and inter-illuminating—this mutual relationship of all dharmas is "all-embracing." Now we combine non-contingence and all-embracingness into one core principle. At the very moment of non-contingence, there is all-embracingness; at the very moment of all-embracingness, non-contingence. Non-contingence is not separate from all-embracingness; rather, it makes all-embracingness non-contingent. All-embracingness is not separate from non-contingence; rather, it makes non-contingence all-embracing. Each is beyond conception. When combined into one core principle, it is the inconceivable within the inconceivable. Finally, we take Transcending-attachment-and-views as the core principle. With dharmas being non-contingent, they go beyond faults and negations, already transcending all sentient beings' deluded attachments and the discriminating views of sages in the three vehicles. With dharmas being all-embracing, they include all four propositions and harmonize all hundred negations, surpassing even ordinary and sagely understanding. Thus we establish transcending-attachment-and-views as the ultimate core principle. First, Mind-Only; second, Buddha-Only; third, Non-contingent All-embracingness; fourth, Transcending-attachment-and-views. These four core principles together constitute the true core of the single phrase "Amida." How easily spoken are such core principles!

此一念佛法門。如天普葢。似地普擎。無有一人一法。能出其外。不在其中者。如華嚴全經。雖有五周四分之殊。以因果二字。該盡無餘。四十一位因心。無一心而不趨向果覺。四十一位所修種種法行。豈非皆念佛法行也。而末後普賢以十大願王。導歸極樂。為全經一。大結穴。不其然乎。又華嚴者。以萬行因華。莊嚴一乘佛果。此萬行非念佛行耶。華嚴具婆須蜜女。無厭足王。勝熱婆羅門等無量門。然皆顯示毗盧境界。此無量門。非即念佛門耶。法華一經。從始至終。無非開示悟入佛知佛見。此非始終唯一念佛法門耶。楞嚴最初顯示藏性。明成佛之真因也。其次揀選圓通。示成佛之妙行也。後歷六十聖位。圓滿菩提。歸無所得。證佛地之極果也。背此。則成七趣沈淪。向此。則明五魔擾亂。末後云。有人身具四重。十波羅夷。瞬息即經此方他方阿鼻地獄。乃至窮盡十方無間。靡不經歷。若能一念將此法門。於末劫中。開示未學。是人罪障應念消滅。變其地獄所受苦因。為安樂國。此則徹始徹終唯一念佛法門也。總佛一代時教。三藏十二部半滿權實。偏圓頓漸。種種法門。無非顯示唯心自性。圓成無上妙覺而已。得非總一大念佛法門耶。至如禪宗達摩大師西來。但當曰。直指人心。見性便了。而云成佛者。非宗門亦念佛門耶。故合二派五宗。千七百則公案。不過指點當人本源心性。顯示本有清淨法身。法身橫徧豎窮。無所不徧。而參禪人。要須時時現前。頭頭相應。此何在而非念佛法門哉。至如佛之一字吾不喜聞。一棒打殺與狗子喫等語。皆顯示法身向上勝妙方便。是真念佛也。往往無知之輩。謂宗門中人。不宜念佛。此不唯不知念佛。豈真知宗哉。不唯宗教兩門如是。即普天之下。士農工商。諸子百家。縱不欲念佛。不知佛者。亦不能出於念佛法門之外。以彼去來動靜咸率此道。百姓日用而不知也。所謂一氣不言含有象。萬靈何處謝無私。夾路桃華風雨後。馬蹄無地避殘紅。

> This Dharma door of mindfulness of the Buddha is like the sky covering all things or the earth supporting them. There is no person or teaching that exists outside it or is not contained within it. For instance, the entire \*Avatamsaka Sutra\*, though divided into five assemblies, four cycles, and various distinctions, is completely encompassed by the two words "cause and effect." The minds of practitioners at the forty-one stages all tend toward enlightenment and fruition. Are the various practices cultivated at those stages not practices of mindfulness of the Buddha? At the end, Samantabhadra Bodhisattva, with the Ten Great Vows, guides all toward the Land of Ultimate Bliss, which serves as the great conclusion of the entire sutra. Isn’t that true? Moreover, the word “Avatamsaka” means to adorn the one-vehicle Buddha-fruit with the blossoms of myriad practices. Are these myriad practices not practices of mindfulness of the Buddha? The \*Avatamsaka Sutra\* contains many approaches, such as those taught by the maiden Vasumitra, King Wuyanzu, and the Brahmin Shengre, but all reveal the realm of Vairochana. Are these countless approaches themselves not the approach of mindfulness of the Buddha? The \*Lotus Sutra\*, from beginning to end, merely opens, reveals, and helps others enter the Buddha’s knowledge and vision. Is that not, from beginning to end, the one Dharma door of mindfulness of the Buddha? The \*Shurangama Sutra\* first reveals the Tathagata Store, clarifying the true cause for becoming a Buddha. Then, it selects the perfect penetration method, showing the wonderful practice for attaining Buddhahood. Afterward, it explains the sixty stages of the holy path, perfecting enlightenment, returning to the state where nothing is attained, verifying the ultimate fruit of the Buddha ground. Turning away from this leads to sinking into the seven states of samsara; turning toward it illuminates the chaos created by the five demons. The sutra ends by saying: if a person carries the four heavy precept violations or the ten \*Pārājika\* offenses, and instantly falls into the Avichi hell in this realm or others, and even passes through all the uninterrupted hells throughout the ten directions—yet, if with one thought they can teach this Dharma door to beginners in the final Dharma age, that person’s karmic obstacles and sins will be instantly extinguished. The cause of suffering from hell will be transformed, and they will be reborn in the Land of Peace and Bliss. This shows that from beginning to end, this is solely the Dharma door of mindfulness of the Buddha. In summary, during the Buddha’s entire teaching of the Dharma—embodied in the three treasuries, twelve divisions, teachings that are complete or incomplete, real or provisional, trick teachings, perfect teachings, sudden teachings, or gradual teachings—all these Dharma doors merely reveal the inherent mind and self-nature, leading to the perfect accomplishment of supreme wondrous enlightenment. Thus, is this not all an expression of the one great Dharma door of mindfulness of the Buddha? Consider, even when Master Bodhidharma came from the West to introduce Chan, he simply said: “Directly point to the mind, see one’s nature, and that’s it.” But when you say, “attain Buddhahood,” is that not also, from within the Chan tradition a Dharma door of mindfulness of the Buddha? Therefore, the collected sayings of the two schools, five lineages, and seventeen hundred kōans merely point out one’s original mind and nature, revealing one’s intrinsically pure Dharma body. The Dharma body pervades the entire universe horizontally and vertically—there is nowhere it is not present. For those practicing Chan inquiry, they must always make this present and examine it in every situation. Where is this not a Dharma door of mindfulness of the Buddha? As for such sayings as “I don’t even like hearing the word ‘Buddha’” and “Hit it once with a stick and feed it to the dog,” these reveal the skillful and wonderful means of the Dharma body’s sublime function that surpasses words. This is true mindfulness of the Buddha. Often, ignorant people claim that those in the Chan school should not practice mindfulness of the Buddha. Not only do they misunderstand Buddhānusmṛti—do they truly understand Chan? This principle applies not only to the scriptural and Chan schools, but to all people in the world—clerics and laity, scholars and farmers, artisans and merchants, various philosophers and hundred schools of thought, even those who do not wish to be mindful of the Buddha and have no knowledge of the Buddha—they cannot step outside this Dharma door of mindfulness of the Buddha. Because all their comings and goings, movements and stillness, arise from this Way. People live using it daily, but remain unaware! As the saying goes: “Vital energy, without a word, yet contains all forms; where can all beings thank its impartiality? On the pathway lined with peach trees after wind and rain, even the horse’s hooves have no ground to avoid the scattered red petals.”

一真為生死發菩提心。是學道通途。二以深信願持佛名號。為淨土正宗。三以攝心專注而念。為下手方便。四以折伏現行煩惱。為修心要務。五以堅持四重戒法。為入道根本。六以種種苦行。為修道助緣。七以一心不亂。為淨行歸宿。八以種種靈瑞。為往生驗證。此八種事。各宜痛講。修淨業者。不可不知矣。

> First, with genuine concern for birth and death, awaken the Bodhi mind—this is the universal path of learning the Way. Second, with deep faith and earnest vows, uphold the Buddha’s name—this is the true essence of the Pure Land tradition. Third, focusing the mind and concentrating single-mindedly while reciting is the practical method for beginners. Fourth, subduing and overcoming habitual afflictions as they arise is the essential task of mind training. Fifth, firmly observing the four basic precepts is the foundation for entering the path. Sixth, undertaking various ascetic practices serves as supportive conditions for cultivation. Seventh, attaining one-pointedness of mind without distraction is the ultimate goal of Pure Land practice. Eighth, various auspicious signs are the confirmation of rebirth in the Pure Land. These eight matters should each be thoroughly emphasized. Those who cultivate Pure Land karma must not be unaware of them.

眾生所以輪回者。六道也。餘趣眾生。為驚瞋苦樂所障。無暇向道。可以整心慮趣菩提。唯人道為能耳。但失人身者如大地土。得人身者如爪上土。人身豈易得乎。人道眾生。從生至壯以及老死。眼之所見。耳之所聞。無非世間塵勞生死業緣耳。佛法豈易聞乎。得人身已難。況得男子身六根具足尤難。聞佛法已難。況聞彌陀名號淨土法門尤難。何幸而得難得之人身。何幸而聞難聞之佛法。聞之而猶不肯信。不深為可惜也哉。不信姑置。即如信者。信而不願。猶不信也。願而無行。猶弗願也。行而不猛。猶弗行也。行之所以不猛。由願不切。願之所以不切。由信不真。總之生真信難。信果真矣。願自能切。願果切矣。行自能猛。真切信願。加以勇猛行力。決定得生淨土。決定得見彌陀。決定證三不退。決定一生補佛。既得生淨土矣。曠大劫來生死業根。則從此永斷。既一生補佛矣。至極尊貴無上妙覺。則便得圓成。此一念真信所關係者。豈淺淺哉。苟非障道緣薄。生死業輕。久種善根。宿因深厚者。何以能爾。然吾人無量劫來。業力輕重。善根深淺。皆莫得而知。但業力由心轉變。善根在人栽培。是故宏法者。不得不善巧方便。懇切開示。而學道者。不可不竭力奮勉。勇往直前。但一言入耳。一念動心。皆可轉變業力。皆能栽培善根。雖聞種種緊要開示。都無一言所入。雖遭種種逆順境界。曾無一念奮發。是為真業力深重。真善根輕鮮。則亦莫可如何也矣。

> The reason sentient beings are trapped in the cycle of rebirth is the Six Realms. Beings in other realms are hindered by terror, anger, suffering, and pleasure, leaving them no leisure for the Way. Only in the human realm can one calm the mind and truly pursue Enlightenment. Yet losing a human body is as plentiful as the dust of the earth, while gaining one is as rare as the dirt under a fingernail. How easy is it to obtain a human body? Human beings, from birth to adulthood and through old age and death, perceive nothing with their eyes and ears but the weariness of worldly existence and the karmic causes of life and death. How easy is it to encounter the Buddha's teachings? Gaining a human body is already difficult; gaining a male body with all six sense organs complete is even harder. Hearing the Buddha's teachings is already difficult; hearing the name of Amitabha and the Pure Land method is even more so. What good fortune to obtain this rare human body! What good fortune to hear this rarely heard Dharma! To hear it and still refuse to believe—is that not a deep pity? If you do not believe, set that aside for now. But consider those who do believe: believing without aspiring is still like not believing. Aspiring without acting is still like not aspiring. Acting without vigor is still like not acting. Why is action not vigorous? Because the aspiration is not earnest. Why is the aspiration not earnest? Because the faith is not genuine. In short, generating genuine faith is difficult. If faith is truly genuine, aspiration naturally becomes earnest. If aspiration is truly earnest, action naturally becomes vigorous. With genuine faith and earnest aspiration, added to brave and vigorous action, you will definitely be born in the Pure Land, definitely see Amitabha, definitely attain the threefold non-retrogression, and definitely achieve Buddhahood in one lifetime. Once born in the Pure Land, the karmic roots of birth and death accumulated over countless eons are cut off forever. Once achieving Buddhahood in one lifetime, the supreme, noble, and unsurpassed perfect Enlightenment is fully realized. How profound is the relationship this single thought of genuine faith holds! Unless one's karmic obstacles along the path are slight, one's karmic burden of birth and death is light, one has long planted good roots, and one's past causes are deep, how could one accomplish this? Yet we cannot know the weight of our karma or the depth of our good roots over countless eons. But karma can be transformed by the mind, and good roots can be cultivated by the person. Therefore, those who spread the Dharma must skillfully use expedient means and sincerely give instruction, while those who study the Way must exert effort, strive hard, and advance bravely. A single word entering the ear or a single thought moving the heart can both transform karmic force and cultivate good roots. But if you hear all kinds of urgent and important teachings without a single word penetrating, and encounter all kinds of favorable or adverse circumstances without a single thought of arousal, this is truly having heavy karma and shallow good roots. Then there is nothing more to be done.

現前一念心性。本與佛同體。佛已久悟。而我猶迷。佛雖已悟。亦無所增。我雖猶迷。亦無所減。佛雖無增。以順性故。受大法樂。我雖無減。以背性故。遭極重苦。佛於同體心性之中。雖受法樂。以同體大悲無緣大慈。念念憶念於我。念念攝化於我。我於同體心性之中。雖遭眾苦。不知仰求於佛。不知憶念於佛。但唯逐境生心循情造業。曠大劫來。五逆十惡種種重業。何所不造。三途八難種種大苦。何所不受。言之可慚。思之可怖。設今更不念佛。依舊埋頭造種種業。依舊從頭受種種苦。可不愧乎。可不懼乎。今且知佛以大慈大悲。於念念中憶念攝化於我。則我今者深感佛恩故應念佛。一向長劫枉受眾苦。欲求脫苦故應念佛。已造之業無可如何。未來之業可更造乎。生慚愧心故應念佛。同體心性既曰本有。即今豈無。祇欠悟證耳。求悟心性故應念佛。以求悟心念佛。念佛必切。以慚愧心念佛。念佛必切。以畏苦心念佛。念佛必切。以感恩心念佛。念佛必切。我不念佛。佛尚念我。我今懇切念佛。佛必轉更念我矣。大勢至菩薩云。十方諸佛憐念眾生。如母憶子。子若逃逝。雖憶何為。若子憶母。如母憶時。母子歷生不相違遠。若眾生心憶佛念佛。現前當來必定見佛。去佛不遠。不假方便自得心開。此大士親證實到境界。吐心吐膽相告語也。我今念佛。必得見佛。一得見佛。便脫眾苦。即開悟有期。果得開悟。便可一痛洗已往之慚愧矣。佛尚可不念乎。

> The mind and nature of the present moment are originally one with the Buddha. The Buddha has long been awakened, while I remain confused. Though the Buddha is awakened, nothing is added; though I am confused, nothing is lost. The Buddha, though without increase, experiences great Dharma joy because he aligns with his true nature. I, though without decrease, suffer extreme pain because I go against it. Within this shared mind-nature, the Buddha, despite enjoying Dharma joy, constantly remembers and guides me with boundless compassion and unconditional kindness, thought after thought. Within this same mind-nature, despite enduring all kinds of suffering, I do not know to look up to the Buddha, nor to remember him. Instead, I simply pursue external circumstances, give rise to thoughts, follow my emotions, and create karma. Over vast eons, what heinous deeds—like the five grave offenses and ten evil acts—have I not committed? What great sufferings—like the three lower realms and eight difficult conditions—have I not experienced? Speaking of it brings shame; thinking of it terrifies. If I still do not recite the Buddha's name, continuing to bury my head in creating all sorts of karma and undergoing all kinds of suffering anew, should I not feel ashamed? Should I not feel afraid? Now I know the Buddha, with great compassion, remembers and guides me in every thought. Therefore, deeply grateful for the Buddha's kindness, I should recite his name. Enduring endless suffering for countless eons, I should recite his name to seek liberation. The karma already created cannot be undone, but can future karma be created anew? With a mind of shame, I should recite the Buddha's name. Since this shared mind-nature is originally present, is it not here now? I only lack awakening and realization. Seeking to awaken to mind-nature, I should recite the Buddha's name. When I recite the Buddha's name with a seeking mind, my recitation will be sincere. When I recite with a shameful mind, it will be sincere. When I recite with a fearful mind, it will be sincere. When I recite with a grateful mind, it will be sincere. If I do not recite the Buddha's name, the Buddha still remembers me. If I now earnestly recite, the Buddha will surely remember me even more. The Bodhisattva Great Strength said: "All Buddhas of the ten directions take pity on sentient beings, like a mother thinking of her child. If the child runs away, what use is the mother's thought? If the child thinks of the mother as she does, then mother and child will never be apart. If sentient beings' minds remember and recite the Buddha, in this life or the next, they will surely see the Buddha, never far from him. Without relying on other methods, their minds will naturally open." This is the Bodhisattva's own personal realization, spoken from the depths of his heart. If I now recite the Buddha's name, I will surely see the Buddha. Once I see the Buddha, I will be free from all suffering, and awakening will be within reach. If I truly awaken, I can wash away all past shame in one great cleansing. How could I not recite the Buddha's name?

一切眾生。本來是佛。真心本有。妄性元空。一切善法。性本自具。但以久隨迷染之緣。未斷元空之妄。未證本有之真。善本具而未修。佛本是而未成。今欲斷元空之妄。證本有之真。修本具之善。成本是之佛。而隨悟淨之緣者。求其直其痛快。至頓至圓者。無如持名念佛之一行矣。以能念之心。本是全真成妄。全妄即真。所念之佛。亦本全德立名。全名即德。能念心外。無別所念之佛。所念佛外。無別能念之心。能所兩忘。心佛一如。於念念中。圓伏圓斷五住煩惱。圓轉圓滅三雜染障。圓破五陰。圓超五濁。圓淨四土。圓念三身。圓修萬行。圓證本真。而圓成無上妙覺也。一念如是。念念皆然。但能念念相續。其伏斷修證。有不可得而思議者矣。以是全佛之心。念全心之佛。實有自心果佛全分威德神力。冥熏加被耳。一句佛號。不雜異緣。十念功成。頓超多劫。於此不信。真同木石。捨此別修。非狂即癡。復何言哉。復何言哉。

> All beings are fundamentally Buddhas. The true mind is inherently present; false nature is originally empty. All good qualities are naturally complete within our essence. Yet, because we have long followed deluded and contaminated conditions, we have not cut off the emptiness of false nature, nor realized the inherent truth that was always there. Goodness is present but uncultivated; Buddhahood is innate but unrealized. Now, wishing to sever the emptiness of falsehood, realize the inherent truth, cultivate the innate goodness, and accomplish the fundamental Buddhahood— by following conditions of awakening and purity— the most direct, straightforward, sudden, and complete path is none other than the practice of mindful recitation of the Buddha's name. The mind that can recite is fundamentally whole truth manifesting as delusion, and whole delusion is precisely truth. The Buddha being recited is likewise whole virtue established in a name, and the whole name is that virtue. Outside the reciting mind, there is no other Buddha being recited. Outside the recited Buddha, there is no other mind reciting. Subject and object both forgotten, mind and Buddha are one. In each successive recitation, all five categories of afflictions are thoroughly subdued and severed, the three kinds of defilement are turned and dissolved, the five aggregates are penetrated, the five turbidities are transcended, the four pure lands are realized, the three bodies of the Buddha are awakened, the myriad practices are cultivated, and the original true nature is fully realized— thereby perfectly accomplishing the supreme, wondrous enlightenment. If one recitation is like this, then every recitation is the same. As long as recitations continue uninterrupted, the subduing, severing, cultivation, and realization become inconceivable beyond thought or measure. Thus, with the whole mind of Buddhahood, we recite the whole mind of the Buddha— truly receiving the full majestic power and virtue of our own innermost real Buddha, who silently empowers and blesses us. One phrase of the Buddha's name, free from other concerns: with ten recitations, the achievement is complete, instantly surpassing countless eons. If you don't believe this, you are merely wood or stone. Abandoning this to cultivate other methods— you are either insane or foolish. What more can be said? What more can be said?

問。諸方皆有淨土。何專讚西方。求願往生耶。答。此非人師意也。乃金口誠言。分明指示故。大乘顯密諸經。同指歸故。令初心人專注一境。三昧易成故。四十八願為緣。緣強故。十念為因。因勝故。佛與眾生偏有緣故。此土眾生。無論僧俗男女老幼善惡之人。當其處極順逆苦樂境緣之時。多必由中而發。衝口而出。念佛一聲。然不念佛則已。凡念佛。必念阿彌陀佛。此誰使之然。葢眾生久蒙佛化。久受佛恩。與佛緣深故也。且此彌陀一經。羅什最初譯成。東林遠祖。即與一百二十三人。結社念佛。其一百二十三人。以次漸化。臨終皆留瑞應。雖鸚鵡八八兒念佛。化時皆有瑞相。此非眾生與佛緣深。謂之何哉。又無量壽經云。當來經道滅盡。我以願力。特留此經。更住百年。廣度含識。夫不留他經。而獨留此經者。豈非以此法門。下手易而攝機普。入道穩而獲益速耶。以是而知。其時愈後。此法愈當機矣。

> Question: All directions have Pure Lands. Why specifically praise the West and seek to be reborn there? Answer: This is not the opinion of human teachers. It is the golden-mouthed true words, clearly indicated. Therefore, all Mahayana exoteric and esoteric scriptures point to the same goal. It allows beginners to focus on a single realm, making samadhi easy to achieve. The forty-eight vows serve as the condition — the condition is strong. Ten recitations serve as the cause — the cause is superior. The Buddha and sentient beings have a special connection. In this world, sentient beings — whether monastic or lay, male or female, young or old, good or evil — when facing extremely favorable or adverse circumstances, will often speak from the heart and blurt out a single recitation of the Buddha’s name. However, if they do not recite at all, fine; but whenever they do recite, they inevitably recite “Amitabha Buddha.” Who makes this so? It is because beings have long been transformed by the Buddha, long received the Buddha’s grace, and have a deep connection with Him. Moreover, this Amitabha Sutra was first translated by Kumarajiva. The Patriarch Huiyuan of Donglin then formed a Pure Land society with 123 people. These 123 people, one after another, passed away, and every one of them left auspicious signs at death. Even the parrot “Eighty-Eight” who recited the Buddha’s name had auspicious signs when it died. If this is not due to the deep connection between beings and the Buddha, what is it? Furthermore, the Infinite Life Sutra says: “When the scriptures and paths of the Dharma-ending age have completely vanished, I will, through the power of my vows, specially preserve this sutra for a hundred more years to universally save sentient beings.” Why preserve only this sutra and not others? Is it not because this Dharma-door is easy to practice, broadly inclusive, stable for entering the path, and quick to bring benefit? Thus we know: the later the age, the more suitable this path becomes.

世間眾生。當處急難痛苦之時。嗥叫父母。呼天喚地。不知父母人天王等。不能救我生死。盡我輪回。以其同在生死輪回故耳。三乘聖人雖出生死。無大悲心。無益於我。諸菩薩等。雖有大慈悲心。以其心證各有分限。未能普利眾生。滿一切願。十方諸佛。雖皆證窮法界。然我感之不易。縱感極而見。不過暫時離苦。終非究竟。唯阿彌陀佛。但得一見。即頓脫生死。永斷苦根矣。唯此一句阿彌陀佛。是所當盡心竭力者。予曾有偈云。世間出世思惟徧。不念彌陀更念誰。然而念佛不難。難於堅久。果能堅持一念。如生鐵鑄成。渾鋼打就。如一人與萬人敵。千聖遮攔不住。萬牛挽不回頭。如是久之。必能感通相應。若其未能如此用心。便謂佛言無驗。佛心難感者。夫豈可哉。但得一念感通。便頓出生死。直登不退。穩成佛果。豈易事也哉。

> Living beings in this world, when facing urgent danger and intense pain, cry out for their parents and call upon Heaven and Earth. They do not realize that parents, human kings, or heavenly beings cannot save them from birth and death, nor end their cycles of rebirth, because they themselves are still trapped within that very cycle. The sages of the Three Vehicles have transcended birth and death, yet lacking great compassion, they offer no benefit to me. The Bodhisattvas possess great compassion and wisdom, yet their realization is still limited by their stage of attainment, so they cannot universally benefit all beings and fulfill every wish. The Buddhas of the Ten Directions have all fully realized the reality-limit of the Dharma Realm, yet it is not easy for me to connect with them. Even if, through the utmost sincere supplication, I were to see them, it would only be a temporary relief from suffering, not a final resolution. Only by seeing Amitabha Buddha can one instantly transcend birth and death and forever sever the root of suffering. Therefore, this single phrase "Amitabha Buddha" is what we should devote our entire effort to. I once wrote a verse: "Having searched through all worldly and transcendental paths, if I do not recite Amitabha, whom else can I rely on?" Reciting the Buddha's name is not difficult; what is difficult is maintaining it with steadfast perseverance. If you can truly hold onto this single thought, like an ingot of raw iron forged into solid steel, as if one man stands against ten thousand enemies, a thousand sages cannot block you, and ten thousand oxen cannot pull you back. If you practice in this way for a long time, you will surely feel the response and connection. If you cannot apply your mind in this way and then claim that the Buddha's words are unfounded or that the Buddha's mind is hard to reach—how could that be right? The moment you achieve this heartfelt connection, you will instantly transcend birth and death, directly ascend to the stage of non-retrogression, and steadily accomplish Buddhahood. Is this not an extraordinary achievement?

知小而不知大。見近而不見遠者。此眾生之常分也。如阿彌陀佛。於諸眾生有大恩德。眾生不知也。佛於無量劫前。對世自在王佛。普為惡世界苦眾生。發四十八種大願。依願久經長劫。修菩薩行。捨金輪王位國城妻子頭目腦髓。不知其幾千萬億。此但萬行中內外財布施一行也。如是忍人所不能忍。行人所不能行。圓修萬行。力極功純。嚴成淨土。自致成佛。分身無量。接引眾生。方便攝化。令生彼國。然則如為一人。眾多亦然。如為眾多。一人亦然。若以眾多觀之。佛則普為一切眾生也。若以一人觀之。佛則專為我一人也。稱性大願。為我發也。長劫大行。為我修也。四土。為我嚴淨也。三身。為我圓滿也。以致頭頭現身接引。處處顯示瑞應。總皆為我也。我造業時。佛則警覺我。我受苦時。佛則拔濟我。我歸命時。佛則攝受我。我修行時。佛則加被我。佛之所以種種為我者。不過欲我念佛也。欲我往生也。欲我永脫眾苦。廣受法樂也。欲我展轉化度一切眾生。直至一生補佛而後已也。噫。佛之深恩重德。非父母所可比。雖天地不足以喻其高厚矣。非聞開示。安知此意。不讀佛經。安曉此理。今而後。已知之矣。唯有竭力精修。盡報歸誠。𢬵命念佛而已。復何言哉。

> People know what is small but not what is great. They see what is near but not what is far. This is the ordinary state of all beings. Consider Amitabha Buddha, who has done immense kindness and virtue for all beings, yet beings do not know it. Countless eons ago, in the presence of the Buddha World Sovereign King, Amitabha made forty-eight great vows for the sake of beings suffering in the evil world. In accordance with those vows, he cultivated the Bodhisattva path for countless ages. He gave up the throne of a Golden Wheel King, renounced his kingdom, cities, wife, children, and even his own head, eyes, brain, and marrow—countless trillions of times. This is just one of his practices, the giving of both internal and external wealth. In this way, he endured what others cannot endure, practiced what others cannot practice, and perfectly cultivated all virtues, exhausting his power and reaching the peak of pure effort. Thus, he magnificently perfected the Pure Land, attained Buddhahood, and manifested countless bodies to guide beings, using skillful means to lead them and enable them to be reborn in that land. If we look at this from the perspective of the many, the Buddha acts universally for all beings. But if we look from the perspective of the individual, the Buddha acts specifically for me alone. His great vows, arising from his true nature, were made for me. His long eons of profound practice were cultivated for me. The four kinds of Pure Lands were adorned and purified for me. His three bodies were perfected for me. Even his constant manifestation of bodies to guide beings and his countless auspicious signs and responses are all for me. When I commit evil, the Buddha awakens me. When I suffer, he rescues me. When I take refuge, he accepts me. When I practice, he empowers me. The reason the Buddha does all of this for me is simply that he wants me to recite the Buddha's name. He wants me to be reborn in the Pure Land. He wants me to be forever free from all suffering and to fully enjoy the Dharma's bliss. He wants me to in turn transform and guide all beings until they too reach the stage of one lifetime before Buddhahood, and there is no end to this. Ah! The profound kindness and heavy virtue of the Buddha cannot be compared even to one's parents. Even heaven and earth cannot fully illustrate his height and depth. Without hearing such teachings, how could I know this meaning? Without reading the Buddha's scriptures, how could I understand this truth? From now on, I have come to know it. There is nothing left but to practice with all my strength, dedicate my entire life in sincere devotion, and give my life wholly to recitation of the Buddha's name. What more can I say?

一切眾生。為利鈍十使所使。久經長劫。流轉生死。受大苦惱。不能出離。可悲也。十使者何。即身邊邪見戒。此五為利使。以發動輕便故。貪瞋癡慢疑。此五為鈍使。由利使所生。對利說鈍故。此之十使。眾生或多或少。各有偏重。若帶之修道。但唯增長邪見煩惱。決無相應分。如欲斷之實難。以此十使。於四諦下歷三界九地。有八十八使見惑。八十一品思惑。但斷見惑。如斷四十里流。況思惑乎。若見思二惑毫髮未盡。分段生死不能出離。此所謂豎出三界也。甚難甚難。然此十使。總名眾生知見。古德謂眾生知見。須以佛知見治之。佛知見者。即現前離念靈知也。然此靈知。不能孑然自立必隨緣起。不隨佛界之緣。便隨九界緣起。離十界外。無別緣起故。欲隨佛界緣起。無如以信願心持佛名號。但信貴深。願貴切。持名貴專勤。果以深切專勤之心。信願持名。即是以佛知見而為知見。亦即是念念中以佛知見治眾生知見也。熾然十使心中。但置一信願持名之心。即轉生界緣起。為佛界緣起。此於修道門中。乃點鐵成金極妙之法。只須赤體擔當。久久勿替。管取金臺可以坐待。寶蓮不日來迎。是為從此同居。生彼同居。橫出三界。較之豎出者。不亦省力也哉。

> All beings are controlled by the Ten Fetters, both acute and dull. Driven by them for countless eons, they circle through birth and death, enduring immense suffering without the ability to escape. How pitiful this is! What are these Ten Fetters? The first five—attachment to self, to views, to extremes, to wrong views, and to rigid rules—are called "acute fetters" because they stir and act with ease. The second five—greed, anger, ignorance, pride, and doubt—are called "dull fetters," as they arise from the acute ones and are sluggish in comparison. Every being has these ten fetters to varying degrees, with some more prominent than others. If one tries to cultivate the path while still bound by them, it only increases wrong views and afflictions, never bringing true realization. Eradicating them is truly difficult. These ten fetters, when examined under the Four Noble Truths across the Three Realms and Nine Stages, give rise to 88 types of wrong views and 81 kinds of subtle delusions. Cutting off wrong views alone is like cutting through a river forty miles wide—how much harder are the subtle delusions? Unless both wrong views and subtle delusions are completely uprooted, one cannot escape the cycle of forced rebirth. This is what is meant by "vertically exiting the Three Realms"—extremely, extremely difficult. Nevertheless, these ten fetters are collectively called "the views and knowledge of sentient beings." Ancient masters said that the views and knowledge of sentient beings must be cured by the Buddha's views and knowledge. The Buddha's views and knowledge are none other than the clear, aware mind that is free from discursive thoughts. Yet this clear awareness cannot stand alone; it must arise through conditions. If it does not arise through conditions connected to the Buddha-realm, it will arise through the conditions of the other nine realms. Apart from the ten realms, there are no other conditions to arise from. Thus, if we wish to follow the conditions of the Buddha-realm, nothing compares to holding the Buddha's name with a mind of faith and aspiration. But faith must be deep, aspiration must be earnest, and mindfulness must be dedicated and persistent. With a sincere, deep, earnest, and persistent mind, holding the Buddha's name through faith and aspiration, we are using the Buddha's views and knowledge as our own. In every thought, we are curing the views and knowledge of sentient beings with the Buddha's views and knowledge. Even within the burning fire of the ten fetters, if we place just one thought of faith, aspiration, and mindfulness of the Buddha's name, we transform the conditions of the sentient realm into the conditions of the Buddha-realm. In the path of cultivation, this is the supremely wonderful method of turning iron into gold. Simply take it up wholeheartedly, without wavering over time, and you can be sure that a golden platform awaits you, and a jeweled lotus will soon come to welcome you. This is how, from this shared realm, you are born into that shared realm, horizontally exiting the Three Realms. Compared to the vertical method of escape, isn't this so much easier?

一句阿彌陀佛。是阿伽陀藥。無病不療。是如意珠王。無願不滿。是生死苦海之慈航。無苦不度。是無明長夜之慧燈。無暗不破。但得一歷耳根。便為有緣。但能一念信心。便可相應。信心果真。願不期發而自發。只將此信願二法常存在心。如忠臣之奉聖君密旨。孝子之受慈父嚴命。憶念不忘。作為第一件要事。不論所處境界靜閙閒忙。多念少念。總皆為往生正因。只恐介在勤怠間耳。吾人曠大劫來。久在輪回。豈永不發求出離之心。修向道之行耶。葢皆廢於因循。敗於怠惰。所以常在生死。受大苦惱。今聞持名簡要法門。若仍循故轍。安於覆敗。可謂第一等無血性漢子矣。

> A single recitation of "Amitabha" is a universal cure, healing all illnesses. It is a wish-fulfilling jewel, fulfilling all aspirations. It is a compassionate boat on the ocean of suffering and rebirth, rescuing all from misery. It is a lamp of wisdom in the long night of ignorance, dispelling all darkness. Once the sound reaches the ear, one forms a connection. With even a single thought of faith, one can resonate with it. If faith is genuine, aspiration for rebirth will arise spontaneously, without need for forced effort. Simply hold these two—faith and aspiration—always in your mind, like a loyal minister receiving a sacred edict from the sovereign, or a filial child obeying the solemn command of a loving father. Cherish and remember them without forgetfulness, making this your foremost concern. Regardless of whether your circumstances are quiet or busy, calm or chaotic, whether you recite many times or few, every recitation becomes a direct cause for rebirth in the Pure Land. The only risk lies in wavering between diligence and negligence. For countless eons, we have been trapped in the cycle of rebirth. Have we never wished to seek liberation and walk the path of awakening? Often, we fail due to procrastination and fall due to laziness, remaining in this cycle of birth and death, enduring immense suffering. Now that we have heard this simple and direct method of mindful recitation, if we still cling to old habits and remain content with stagnation and decline, then truly we are among the most spineless of people.

所謂執持名號者。即拳拳服膺之謂。謂牢持於心。而不暫忘也。稍或一念間斷。則非執持也。稍或一念夾雜。則非執持也。念念相續。無雜無間。是真精進。精進不已。則漸入一心不亂。圓成淨業。若到一心不亂。仍復精進不輟。將見開智慧。發辯才。得神通。成念佛三昧。以至種種靈異瑞相。皆現前矣。如蠟人向火。薄處先穿。但不可豫存期效之心。唯當致力於一心不亂耳。一心不亂。乃淨業之歸宿。淨土之大門。若未入此門。終非穩妥。學者可不勉哉。

> What is called "holding the name" means to hold it firmly in mind without forgetting, even for a moment. If there is the slightest break in thought, it is not "holding." If there is the slightest distraction, it is not "holding" either. Keeping the thought recurring continuously, without distraction or interruption—this is true diligence. When diligence does not cease, one gradually enters a state of single-minded focus, perfecting the pure practice. Once single-minded focus is attained, and diligence continues without stopping, wisdom will open, eloquence will develop, spiritual powers will arise, the samadhi of reciting the Buddha's name will be achieved, and all kinds of miraculous signs and auspicious manifestations will appear. It is like a wax figure approaching fire: the thinnest parts melt first. However, one must not harbor an eager expectation of results. Put effort only into reaching single-minded focus. Single-minded focus is the ultimate goal of pure practice and the gateway to the Pure Land. If one has not entered this gate, the path is never secure. Practitioners, how could you not strive?

修習一切法門。貴乎明宗得旨。今人但知萬法唯心。不知心唯萬法。但知心外無佛。不知佛外無心。但知無量為一。不知一為無量。但知轉山河大地歸自己不知轉自己歸山河大地。然既不知心唯萬法。豈真知萬法唯心。既不知佛外無心。豈真知心外無佛。所謂一箇圓球。擘作兩半。離之則兩傷。合之則雙美也。是故念佛者。必以唯佛唯土為宗。若唯佛唯土之宗不明。則真唯心義不成。果透真唯心義。則唯佛唯土之宗自成既成此宗。則一句所念之佛。所生之土。全體大用。橫徧豎窮。獨體全真。包羅無外。所念既爾。能念亦然。是謂以實相心。念實相佛。以法界心。念法界佛。念念絕待。念念圓融。以絕待故。全超一切法門。無與等者。以圓融故。全收一切法門。無出其外者。此之謂法無定相。遇緣即宗。繁興大用。舉必全真。一句阿彌陀佛。須恁麼信。恁麼念。方是不思議中不思議也。

> In cultivating all methods of practice, the key lies in understanding the core principle and grasping the essential meaning. People today only know that "all phenomena are mind-only," but they do not know that "mind is only all phenomena." They only know that "there is no Buddha outside the mind," but they do not know that "there is no mind outside the Buddha." They only know that "the infinite is one," but they do not know that "the one is infinite." They only know how to bring mountains, rivers, and the great earth back to themselves, but they do not know how to bring themselves back to mountains, rivers, and the great earth. Yet, if they do not know that "mind is only all phenomena," how can they truly understand that "all phenomena are mind-only"? If they do not know that "there is no mind outside the Buddha," how can they truly understand that "there is no Buddha outside the mind"? This is like splitting a perfect sphere into two halves—separated, both are damaged; together, they are perfectly complete. Therefore, those who practice mindfulness of the Buddha must take "only the Buddha, only the Pure Land" as their core principle. If this principle of "only Buddha, only Pure Land" is not clear, then the true meaning of "mind-only" cannot be realized. If one fully penetrates the true meaning of "mind-only," then the principle of "only Buddha, only Pure Land" naturally arises. Once this principle is established, the single Buddha being recited and the single Pure Land being attained embody the entire essence and function, extending horizontally across all realms and vertically through all time. This unique essence is fully real, encompassing everything without exception. Since the object of recitation is thus, so too is the subject who recites. This is called reciting the Buddha of True Suchness with a mind of True Suchness, and reciting the Buddha of the Dharma Realm with a mind of the Dharma Realm. Each thought is free of reliance; each thought is perfectly integrated. Because it is free of reliance, it completely transcends all methods of practice, with none equal to it. Because it is perfectly integrated, it entirely encompasses all methods of practice, with nothing outside it. This is known as "the Dharma has no fixed form; it becomes a principle upon encountering conditions." When great functions arise abundantly, every expression is fully real. The single phrase "Amitabha Buddha" must be believed and recited in this way—this is the inconceivable within the inconceivable.

生佛不二。平等共有者。唯此現前離念靈知耳。諸佛以隨悟淨因緣。悟之又悟。淨之又淨。悟淨之極。故其靈知橫徧豎窮。廣大無外也。眾生以隨迷染因緣。迷之又迷。染之又染。故其靈知局然促然。介爾微劣也然即此介爾靈知。與諸佛廣大靈知。覿體不二。毫髮無差。使其得隨悟淨之緣。業盡情空。則此介爾之知。當下轉為廣大無外之靈知矣。如一星之火。能燒萬頃荒田。然此現前一念靈知。若約所知之境。固有廣狹勝劣之不同。若約能知之知。則全體無異。如同一火也。燒檀則香。燒糞則臭。所燒雖殊。能燒之火無二。又如同一水也。清濁不同。同一鏡也。昏明有異。清濁雖殊。濕性不二。昏明雖異。光體是同。水同一濕也。濁者可使澄之而清。鏡同一光也。昏者可使磨之而明。光昏者。為帶垢耳。垢非光。光者鏡之本體也。水濁者。為雜塵耳。塵非濕。濕者水之本性也。此一念靈知。如水之濕。如鏡之光。如火之燒。舉體無異者也。唯其舉體無異。故於修道方便門中。便有多門。有但仰慕諸聖者。有但尊重己靈者。有外慕諸聖。內重己靈者。有不慕諸聖。不重己靈者。若但仰慕諸聖者。如本分念佛之人。以知諸聖。皆已先證我之己靈。語默動靜。皆堪垂範。我曹若不仰慕諸聖。則進修無路矣。故或專持名號。或觀想音容。三業虔誠。六時敬禮。傾心歸命。盡報遵承。及乎時至緣熟。感應道交。心地大開。靈光獨露。乃知我之己靈。原與諸聖平等無異。亦不可不自尊重也。又但尊重己靈者。如宗門參禪者。以直指人心見性成佛。故唯欲十二時中。四威儀內。獨露當人面目。受用本地風光。離心性外。毫無取著。所謂任他千聖現。我有天真佛也。及乎造詣功深。悟證已極。乃知一切諸聖。皆久已先證我之己靈者。尤不可不仰慕也。又外慕諸聖。內重己靈者。夫欲尊重己靈。必須仰慕諸聖。唯其仰慕諸聖。正是尊重己靈。又仰慕諸聖。必須尊重己靈。若不尊重己靈。豈能仰慕諸聖。此則內外交修。心佛等重。既無偏執。進道彌速。至於力極功純。全體相應。乃知諸聖。但不過先證我之己靈而已。無庸仰慕。而我己靈者。亦不過平等齊於諸聖而已。何勞尊重。又不慕諸聖。不重己靈者。此謂寸絲不挂。心佛兩忘。徹底撒開。迥無依倚。外遺世界。內脫身心。一念不生。萬緣坐斷。至於久久功熟。圓滿證入。本靈獨露。諸聖頓齊。雖不仰慕諸聖。乃善仰慕。雖不尊重己靈。卻真尊重。此之四路。學者自諒根性。各隨好樂。但當一門深入。久之必皆有相應。切不可妄生執著。輕發議論。出奴入主。是一非餘。不唯背妙道而成障礙。將恐謗大法而詔愆尤也矣。

> \*\*Buddhas and sentient beings are not two, equal and shared.\*\* This each and every one of us possesses, right now, a single, aware awareness that is free from thought. That is all. Now, because the Buddhas follow the causes and conditions of awakening and purity, awakening further and further, purifying further and further, when awakening and purity reach their ultimate, this awareness pervades horizontally and vertically, vast and boundless, with nothing outside it. Sentient beings, on the other hand, follow the causes and conditions of confusion and defilement, becoming more confused and more defiled. Therefore, this awareness becomes confined, restricted, minuscule, and inferior. Yet, this very minuscule awareness, and the Buddhas’ vast, boundless awareness, are fundamentally identical where they meet, without even a hair’s breadth of difference. If that sentient being could follow the causes and conditions of awakening and purity until their karma dissolves and emotions become empty, then this very minuscule awareness would, right where it stands, transform into the vast, boundless awareness without outside. It is like a single spark that can burn ten thousand acres of barren fields. Now, this awareness of the present single thought, if we consider the \*objects\* it knows, there are certainly differences in breadth, narrowness, excellence, or inferior

楞伽經云。諸聖所知。轉相傳授。妄想無性。二祖云。覓心了不可得。起信論云若有能觀無念者。即為向佛智故。華嚴合論云。頓悟一念緣起無生。超彼三乘權學等見。此佛經祖語菩薩知識造論。皆就現前一念指點。顯妄性本空也。夫妄本空而真本有。非佛而何。但眾生久隨汙染之緣。未能頓復其本空耳。須以清淨緣起漸而轉之。以吾即佛之因心。念吾即心之果佛。因果從來交徹。心佛法爾一如。而吾即心之果佛。無緣大慈。同體大悲。本自不可思議。且吾即佛之因心。深信切願。專懇持名。亦復不可思議能於念念中。齊澄眾染。圓顯本空。頓契靈源。直趣果海。然則清淨之緣無過此者。但於念時。當萬緣放下。一念單提。如救頭然。如喪考妣。如雞抱卵。如龍養珠。不期小效。不求速成。但只一心常恁麼念。是名無上深妙禪門。此則根身世界。密隨其心念念轉變。殆非凡心肉眼所能知見者也。及乎報終命盡。彌陀聖眾忽現在前。或現異香天樂。諸靈瑞相。世人方謂淨業成就。然淨業之成。豈此時乎。

> The \*Lankavatara Sutra\* says: "What the sages know and transmit to one another is that delusive thinking has no real nature." The Second Patriarch (Huike) said, "I have sought my mind but cannot find it." The \*Awakening of Faith\* states: "If one can observe the absence of thoughts, one is moving toward the wisdom of the Buddha." The \*Commentary on the Avatamsaka Sutra\* says: "Suddenly awakening to the truth that conditions arise from a single thought and are unborn surpasses the limited views of the three vehicles and provisional teachings." These words from the sutras, patriarchs, bodhisattvas, and masters all point directly to the present single thought, revealing that the nature of illusion is originally empty. Since illusion is originally empty and true nature is originally present, what else is there but Buddhahood? However, sentient beings have long followed defiled conditions and cannot suddenly return to their original emptiness. Thus, they must gradually transform themselves through pure conditions. With the causal mind that recognizes "I am already a Buddha," we recite the resultant Buddha that is "my own mind." Cause and effect have always been interpenetrating; mind and Dharma are originally one. And this resultant Buddha, who is "my own mind," possesses unconditional compassion and shared essence with all beings—its nature is inherently inconceivable. Likewise, the causal mind that affirms "I am already a Buddha" is filled with deep faith, earnest vows, and sincere mindfulness of the Buddha's name—this too is inconceivable. In every single thought, we can purify all defilements, fully realize our original emptiness, suddenly merge with the source of spiritual awareness, and directly enter the ocean of fruition. No purifying condition surpasses this. When practicing mindfulness, set aside all other concerns and focus solely on this one thought—as urgent as putting out a fire on your head, as sorrowful as mourning your parents, as attentive as a hen brooding her eggs, as patient as a dragon nurturing a pearl. Do not seek immediate effects or rush for quick success. Simply maintain a single-minded, continuous mindfulness. This is called the supremely profound Chan practice of the unsurpassable path. Then, the body, mind, and surrounding world transform secretly with each thought—something far beyond the perception of ordinary minds and eyes. When life ends and one's time comes, Amitabha and the sacred assembly suddenly appear, sometimes accompanied by wondrous fragrances, celestial music, or other auspicious signs. Only then do people speak of the completion of pure karma. But does the achievement of pure karma truly begin only at that moment?

念佛當生四種心。云何為四。一無始以來造業至此。當生慚愧心。二得聞此法門。當生忻慶心。三無始業障。此法難遭難遇。當生悲痛心。四佛如是慈悲。當生感激心。此四種心中有一。淨業即能成就。念佛當長久。不可間斷。間斷。淨業亦不能有成。長久當勇猛。不可疲怠。疲怠。淨業亦不能成。長久不勇猛。即有退。勇猛不長久。即無進。

> When practicing Buddha-recitation, you should give rise to four kinds of mind. What are the four? First, from beginningless time until now, we have created karma—so we should give rise to a mind of shame and remorse. Second, having encountered this Dharma-door, we should give rise to a mind of joy and celebration. Third, our beginningless karmic obstructions make this teaching rarely encountered—so we should give rise to a mind of deep sorrow and urgency. Fourth, the Buddha's compassion is so immense— we should give rise to a mind of gratitude. If even one of these four minds is present, your pure karma practice will succeed. When reciting the Buddha’s name, you must do so over the long term. Do not be inconsistent or stop; if you stop, your pure karma cannot be accomplished. Perseverance must also be paired with vigor. Do not become weary or lazy; if you grow weary, your pure karma cannot be accomplished. Perseverance without vigor leads to regression. Vigor without perseverance leads to no progress.

當念佛時。不可有別想。無有別想。即是止。當念佛時。須了了分明。能了了分明。即是觀。一念中止觀具足。非別有止觀。止即定因。定即止果。觀即慧因。慧即觀果。一念不生。了了分明。即寂而照。了了分明。一念不生。即照而寂。能如是者。淨業必無不成。如此成者。皆是上品。一人乃至百千萬億人。如是修。皆如是成就。念佛者。可不慎乎。

> When reciting the Buddha's name, do not let other thoughts arise. Having no other thoughts—this is cessation. When reciting the Buddha's name, you must be clearly aware. Being clearly aware—this is contemplation. In a single thought, both cessation and contemplation are fully present; there is no separate cessation or contemplation. Cessation is the cause of concentration, and concentration is the result of cessation. Contemplation is the cause of wisdom, and wisdom is the result of contemplation. When no thought arises, and you are clearly aware—this is stillness that is also illumination. When you are clearly aware, and no thought arises—this is illumination that is also stillness. If you can practice in this way, your pure karma will surely be accomplished. Those who achieve this will all reach the highest grade. Whether one person, or hundreds, thousands, or millions of people—if they cultivate in this way, they will all attain such results. How can those who recite the Buddha's name fail to take this seriously?

## 徹悟禪師語錄卷上

> Master Chewu's Dharma Talks, Volume One