示優婆塞結念佛社
Laymen Forming a Buddha Recitation Society
惟吾佛出世說法利生，四眾人等各皆得度，隨機教化各有方便，普令獲益。譬若時雨，三艸二木無不蒙潤，隨分充足各得生長，是故法有千差，源無二致。然以佛性而觀眾生，則無一生而不可度；以自心而觀佛性，則無一人而不可修。但眾生自迷而不知，又無真正善知識開導，故甘墮沉淪枉受辛苦耳！所以盧祖初至，黃梅問：「何處人？」答曰：「嶺南人。」黃梅道：「獦獠亦有佛性耶？」祖云：「人有南北，佛性豈有二耶？」自此一語如雷驚群蟄，此語流布人間，知之者希，悟之者鮮，是則嶺南為禪道佛法之源頭。爰自盧祖演化則道被中原，而門庭之前竟埋荒艸，寥寥幾千載矣！而談者皆謂非善根地，是不達佛性之旨耳！
I reflect on how the Buddha appeared in the world to teach and benefit living beings, guiding all four groups of followers toward liberation. He adapted his teachings to each person's capacity, using skillful means so that everyone could gain benefit. Like timely rain that nourishes all three kinds of plants and two types of trees without exception—each receiving what it needs to grow—the Dharma appears in countless forms, yet its source is singular. Viewed through the lens of Buddha-nature, no living being is beyond liberation; examined through the mirror of one's own mind, no person is incapable of practice. But beings, lost in self-delusion and lacking true spiritual guides to lead them, willingly sink into suffering. This is why when Patriarch Lu first arrived, Huangmei asked, "Where are you from?" He replied, "From Lingnan." Huangmei said, "Can a barbarian from the south also have Buddha-nature?" The Patriarch responded, "People may differ north and south, but how could Buddha-nature differ?" That single remark struck like thunder awakening dormant creatures. Though these words spread through the human world, few understood them, and fewer still awakened to their meaning. Thus it was that Lingnan became the wellspring of Chan Buddhism and the Dharma. From Patriarch Lu's teaching, the Way flourished across the central plains, yet the gateway before him lay buried in wild grass for nearly a thousand years! Those who discuss it all claim it is not fertile ground for spiritual roots—such views fail to grasp the very essence of Buddha-nature!
余蒙 恩遣雷陽，以丙申春至秋復檄來五羊，壘壁間註《楞伽經》完，戊戌夏，即為諸來弟子演說諸經。每一座中見諸善男子輩舋舋而來風雨無阻，余見而深嘉歎之。未幾，即有善士某，其輩十餘人作禮，願乞教授優婆塞五戒法，余欣然應請，即為羯摩，自是歸心日誠，聽法彌篤。余哀其未悟，愍其不達造修自度功夫，因授以念佛三昧，教以專心淨業，痛厭苦緣，歸向極樂。月會以期，立有規制，以三時稱名、禮誦、懺悔為行，欲令信心日成，罪障日消，必以往生為願。果能此道，雖在塵勞則可謂生不虛生、死不浪死，豈非真實功行哉？然佛者覺也，即眾生之佛性。以迷之而為眾生，悟之即名為佛。今所念之佛即自性彌陀，所求淨土即唯心極樂。諸人苟能念念不忘，心心彌陀出現，步步極樂家鄉，又何必遠企於十萬億國之外別有淨土可歸耶？所以道：「心淨則土亦淨，心穢則土亦穢。」則一念惡心起，刀林劍樹樅然；一念善心生，則寶地華池宛爾。由是觀之，天堂地獄又豈外於此心哉？諸善男子各諦思惟，應當痛念生死事大無常迅速，一失人身萬劫難復，況日月如流時不可待，倘負此緣當面錯過，大限臨頭悔之何及？各宜拏力，珍重珍重！
I was graciously sent to Leiyang by imperial order, and from the spring of the year Bing Shen to autumn, I was again summoned to Wuyang. Amid the ramparts, I completed my commentary on the *Lankavatara Sutra*. In the summer of Wu Xu, I began to expound various scriptures for the gathered disciples. At every session, I saw virtuous men arriving earnestly, undeterred by wind or rain, and I deeply admired and praised this. Before long, a group of over ten virtuous laymen came forward, bowed, and requested the teaching of the Five Precepts for lay practitioners. I gladly accepted their request and performed the ordination ritual. From then on, their devotion grew daily, and their dedication to hearing the Dharma deepened.
I felt compassion for their lack of awakening and pitied their failure to grasp the practice of self-cultivation. Thus, I taught them the Samadhi of Buddha Recitation, instructing them to focus single-mindedly on pure conduct, to deeply renounce the conditions of suffering, and to turn their hearts toward the Land of Ultimate Bliss. They gathered once a month, establishing a schedule of reciting the Buddha's name, performing prostrations and chanting, and engaging in repentance during three daily periods. The aim was to gradually strengthen their faith and dissolve their karmic obstacles, with rebirth in the Pure Land as their ultimate vow. If they could truly walk this path, even amidst worldly toils, they could be said to live a life not lived in vain and face death without regret—how could this not be true, real practice?
Now, Buddha means awakening—it is the Buddha-nature inherent in all beings. Confused, we are sentient beings; awakened, we are called Buddhas. The Buddha we recite now is our own self-nature Amitabha; the Pure Land we seek is the Land of Ultimate Bliss within our own minds. If all of you can keep mindfulness uninterrupted, with each thought revealing Amitabha and every step returning to the homeland of Ultimate Bliss, why must you look afar to a Pure Land existing beyond a land of a hundred thousand billion realms? Thus it is said: "When the mind is pure, the land is pure; when the mind is defiled, the land is defiled." The moment an evil thought arises, forests of swords and trees of blades stand before you; the moment a virtuous thought arises, jeweled grounds and lotus pools appear vividly. From this perspective, how could heaven and hell exist outside this very mind?
All you virtuous men, each of you should contemplate this carefully. You must deeply reflect that the matter of birth and death is great, and that impermanence arrives swiftly. Once you lose this human body, it is difficult to regain it even after ten thousand kalpas. Moreover, days and months flow like a torrent—time waits for no one. If you turn away from this opportunity and let it pass you by, when your final moment arrives, what use will regret be? Each of you should summon your strength. Take care, take care!