[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [廬山蓮宗寶鑑](https://indike.org/pramana/in.bauddha.taisho.1973) › 6.4 # 廬山蓮宗寶鑑 6.4 廬山蓮宗寶鑑 6.4 - **Language:** Classical Chinese ### [6.4](https://indike.org/pramana/in.bauddha.taisho.1973.6.4) 淨土唯心之說既已明矣，人皆知有，必須親到而後已。欲證此道，當以正信為入門、以修心為正行。正行者，即所施之功、所行之行也。此之功行名為淨業，即往生西方之資糧也。此之行業隨人所修，蓋一切人力量有大少、機智有淺深，所以行業不等。上上根智人直下自悟，識自本心、見自本性即是彌陀。此則是如來無住無依最上乘境界，萬中無一也。其未能頓悟之人，須是諦信淨土，一心念佛漸次進修，仗阿彌陀佛願力攝持，自己一念真實下工，正如抱橋柱澡洗，萬無失一也。雖云念佛一門，其實意含無盡，是故祖師立教利鈍俱收，有實有權，有深有淺，有頓有漸，皆可修持。上根者參究坐禪，中根者觀想持念、六時修禮日夜精專，下至十念成功，總在一心履踐，各有行相次第階梯，隨力行持皆可進趣。此之行門乃成就佛果菩提之道路也，須是自信自行、自修自度，要在立大志、發大願，自辦工夫努力向前，莫作容易。譬如百二十斤檐子，到臨時及節，自家擔荷得去方為了事。決定不在會說會道廣化人緣上、決定不在有傳有授扭揑做作上、決定不在廣設道場多點香蠟上。蓋由著事相而迷昧正理、順聲色而違背真宗，數他寶而自無半錢、貨良藥而自疾不救。是故遠祖師云：「得其趣者，若暗室之燃燈；失其意者，同滯指之迷月。」殊不悟無心，乃正動念皆邪，慧日旋隱乎昏雲、客塵轉翳乎心鏡，遂乃念慮交馳、情欲紛競，調伏不息、止制猶繁。落無記者，徒滯於兀然，希有得者，便同諸邪命，指置無從、難言正定，無期入於法界、永久處於塵籠。凡修淨土之人，灼然是要敵他生死，不是說了便休。當念無常迅速時不待人，須是把做一件事始得。若也半進半退、似信似疑，到了濟得甚麼邊事？如何出離輪迴？若是信得及，便從今日去發大勇猛、發大精進，莫問會與不會、見性不見性，但只執持一句南無阿彌陀佛，如靠著一座須彌山相似搖撼不動，專其心、一其意，或參念觀念憶念十念、或默念專念繫念禮念，念茲在茲、常憶常念，朝也念、暮也念，行也念、坐也念，心念不空過、念佛不離心，日日時時不要放捨綿綿密密，如雞抱卵常教煖氣相接，即是淨念相繼。更加智照，則知淨土即是自心。此乃上智人修進工夫。如此把得定、做得主、靠得穩，縱遇苦樂逆順境界現前，只是念阿彌陀佛，無一念變異心、無一念退惰心、無一念雜想心，直至盡生永無別念，決定要生西方極樂世界。果能如是用功，則歷劫無明、生死業障自然消殞，塵勞習漏自然淨盡無餘。親見彌陀，不離本念，功成行滿願力相資，臨命終時定生上品。其或力量未充，應須隨力修習，未能專一辦功，亦要朝昏禮念。縱使家緣繁冗，無忘十念稱名。日日用心猛著精彩，積功積行發願發心，誓畢此生同登淨域。可謂水須朝海去，雲定入山歸。 > The doctrine that the Pure Land is Mind-only having already been made clear, everyone knows of its existence, but one must arrive there in person before resting content. If one wishes to realize this path, one should take right faith as the gate of entry and cultivation of the mind as the right practice. Right practice refers to the effort applied and the deeds carried out. These efforts and deeds are termed pure karma, which is the provision for rebirth in the Western \[Pure Land\]. These actions and karmas depend on each person's cultivation; because the capacities of all people have greater or lesser strength, and their faculties and wisdom are shallow or deep, their actions and practices are not uniform. People of supreme capacity and wisdom awaken directly on their own: recognizing their own original mind and seeing their own original nature, \[they realize that\] this is precisely Amitābha. This is the realm of the Tathāgata's unanchored and unattached supreme vehicle, of which there is not one in ten thousand. Those who are unable to awaken suddenly must firmly believe in the Pure Land, single-mindedly recite the Buddha's name, and progress gradually, relying on the power of Amitābha Buddha's vows for protection and support, while applying genuine effort in their own single thought—just like holding fast to a bridge pillar while washing oneself: not one in ten thousand will fail. Although it is called the single gate of buddhānusmṛti, in truth its meaning is boundless. Therefore, the patriarchs established teachings to encompass both the sharp and the dull, possessing both real and expedient, deep and shallow, sudden and gradual—all of which can be practiced. Those of superior capacity investigate and practice seated meditation; those of medium capacity visualize and recite, cultivating and making prostrations during the six periods of the day, diligent and focused day and night; down to those who succeed with ten recitations—all rests in single-minded practice. Each has its active aspects, stages, and gradations; according to one's strength of practice, all can advance. This gate of practice is the path to achieving the fruit of buddhahood and bodhi. One must have confidence in oneself and practice by oneself, cultivate oneself and deliver oneself. The essential point lies in establishing a great resolve, giving rise to great vows, undertaking the effort on one's own, and striving forward, not treating it lightly. For example, with a burden of one hundred and twenty catties, when the critical moment arrives, only by shouldering it oneself does one finish the matter. It decidedly does not consist in being skilled at speaking, eloquence, or widely cultivating human affinities; it decidedly does not consist in having lineages, transmissions, or artificial affectations; it decidedly does not consist in widely setting up altars or lighting many sticks of incense and candles. This is because clinging to phenomenal forms leads to delusion regarding the right principle, and yielding to sound and form goes against the true lineage—it is like counting another's treasures while possessing not half a coin of one's own, or selling good medicine while unable to cure one's own illness. Therefore, Patriarch Yuan said: 'He who grasps its purport is like one lighting a lamp in a dark room; he who misses its meaning is like one who stays fixed on the finger and loses sight of the moon.' Failing to realize no-mind, every arising of thought is deviant; the sun of wisdom is repeatedly obscured by dark clouds, and adventitious defilements increasingly veil the mirror of the mind. Consequently, thoughts and deliberations race to and fro, passions and desires struggle in turmoil, pacification never ceases, and restraint remains arduous. Falling into the indeterminate, one vainly stagnates in dullness; desiring to attain something, one immediately joins all sorts of wrong livelihood. Lacking any point of departure, it is difficult to speak of right samādhi; without any prospect of entering the dharmadhātu, one perpetually remains in the cage of dust. Those who cultivate the Pure Land must clearly confront life and death; it is not something finished merely by talking. One must remember that impermanence is swift and time waits for no man; one must treat it as a single focused task to succeed. If one half advances and half retreats, seeming to believe yet seeming to doubt, when all is said and done, what matter can be accomplished? How could one transcend saṃsāra? If one's faith is sufficient, then starting today give rise to great valor and great vigor; do not ask whether you understand or not, whether you see the nature or not—just hold fast to this single phrase, 'Namo Amituofo', unshakable as if leaning against Mount Sumeru. Focus your mind and unify your intent, whether investigating in recitation, visualizing in recitation, recollecting in recitation, or reciting ten times; whether silently reciting, exclusively reciting, fastening mindfulness in recitation, or reciting with prostrations; mindful of this here and now, constantly recollecting and constantly reciting, reciting morning and evening, reciting walking and sitting, with mental thoughts not passing in vain and the Buddha's name not leaving the mind. Day after day and hour after hour, never let it go, continuing uninterruptedly—like a hen brooding over an egg, constantly keeping the warmth continuous—this is precisely the succession of pure mindfulness. Adding the illumination of wisdom, one knows that the Pure Land is none other than one's own mind. This is the progressive effort of people of superior wisdom. Holding firm like this, being master of oneself, and relying securely, even if realms of suffering or joy, adversity or favor appear before you, simply recite Amitābha Buddha. Have not a single thought of deviation, not a single thought of retreat or laziness, not a single thought of scattered distraction, until the end of your life never having any other thought, resolutely determined to be born in the Western Realm of Sukhāvatī. If one can truly apply effort in this manner, then the ignorance and karmic obstacles of life and death accumulated over kalpas will naturally dissolve and vanish, and the defilements and habitual outflows will naturally be purified without residue. Seeing Amitābha face to face, not departing from one's original thought, with effort accomplished and practice fulfilled, aided by the power of vows, at the end of life one will certainly be born in the superior grade. If one's strength is not yet sufficient, one should cultivate according to one's capacity; even if unable to apply effort exclusively, one must still make prostrations and recite morning and night. Even though household ties may be complicated and tedious, never forget the ten recitations of the name. Day after day, apply the mind with vigorous spirit, accumulate merit and practice, make vows and give rise to the resolve, pledging to bring this life to an end and ascend together to the pure realm. It may well be said: The waters must head toward the sea; the clouds will surely return to the mountains. > — English (machine translation) (machine translation) - [Previous: 6.3](https://indike.org/pramana/in.bauddha.taisho.1973.6.3) - [Next: 6.5](https://indike.org/pramana/in.bauddha.taisho.1973.6.5) - [Up: 6](https://indike.org/pramana/in.bauddha.taisho.1973.6) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1973~en-mt.6.4) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1973.6.4](https://indike.org/pramana/in.bauddha.taisho.1973.6.4) · Pramāṇa