[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) › 8.10 # 廬山蓮宗寶鑑 8.10 廬山蓮宗寶鑑 8.10 - **Language:** Classical Chinese ### [8.10](https://indike.org/pramana/in.bauddha.taisho.1973.8.10) 凡修念佛之人欲生淨土，每念世間一切無常，成必有壞、生必有死，若不親聞佛法，則捨身受身輪轉三界，四生六道無解脫期。我今有緣得聞正法、得修淨業，唯佛為念，捨此報身當生淨土，入彼蓮胎受諸快樂，永脫生死不退菩提。此乃大丈夫平生之能事也。纔有疾病正要向前，坦蕩身心莫生疑慮，直須西向正坐，專想阿彌陀佛與觀世音、大勢至菩薩，及無數化佛現在其前，一心稱念南無阿彌陀佛聲聲不絕。於諸世間一切事務，不得思念、不得貪戀。若或心念起來，但要急稱佛號，於念念中除滅罪障。若病人昏困不能自念，則看病人當方便警策勸而諭之。如此用心助令命盡，只此一念決定往生淨土，命若未盡自得安寧，慎勿妄起留戀世間之心。當存自存、當死須死，但辦往生，何須疑慮？若解此理，如脫弊服以著上衣，一捨凡身便登佛地。奇哉偉哉！至矣盡矣！或聞天樂異香、或見金蓮寶座，此乃聖境現前，慎勿疑為魔事。經云「修淨業者托佛願力，觀佛寶相為境故，如人近附帝王，誰敢干犯？」況阿彌陀佛有大慈悲力、有大誓願力、有大智慧力、有大三昧力、有大威神力、有大摧邪力、有大降魔力、有天眼遠見力、有天耳遙聞力、有他心徹鑑力、有光明遍照攝取眾生力，有如是等不可思議無量最勝功德之力，豈不能護持修行念佛之人至臨終時令無魔障生淨土哉？可謂粉骨碎身未足酬，一句了然超百億。 > Whenever those who practice buddhānusmṛti wish to be born in the Pure Land, let them constantly reflect that everything in the world is impermanent: what is formed must decay, and what is born must die. If one does not hear the Buddha-Dharma for oneself, then shedding bodies and taking bodies, one transmigrates through the three realms, with no time of liberation across the four forms of birth and six destinies. Now having the affinity to hear the true Dharma and cultivate pure karma, taking only the Buddha as one's mindfulness, shedding this recompense body one shall be born in the Pure Land, enter that lotus womb to experience all delights, forever escape birth and death, and never regress from bodhi. This is indeed the life's crowning achievement of a great man! As soon as illness arrives, one must forge ahead, open and untroubled in body and mind, giving rise to no doubts or anxieties. One should sit upright facing west, focusing one's contemplation on Amitābha Buddha together with the bodhisattvas Avalokiteśvara and Mahāsthāmaprāpta, as well as countless transformed Buddhas appearing before one, with a single mind reciting "Namo Amitābha Buddha," sound after sound without interruption. Regarding all affairs of the world, one must neither ponder them nor cling to them with longing. If thoughts arise in the mind, one must promptly recite the Buddha's name, eliminating karmic obstacles with thought after thought. If the sick person is groggy and weary and unable to recite on their own, those attending the sick should use skillful means to alert, encourage, and instruct them. Applying the mind in this way to assist them until life ends, with just this single thought they are assured of rebirth in the Pure Land; if their life has not yet ended, they will naturally attain peace. Take care never to give rise to thoughts of clinging to the world. Let what should live live, and let what should die die; simply prepare for rebirth—what need is there for doubts and anxieties? If one understands this principle, it is like shedding tattered rags to don supreme robes; once relinquishing the mortal body, one immediately ascends to the Buddha stage. How marvelous! How magnificent! How supreme! How consummate! If one hears heavenly music or extraordinary fragrance, or sees a golden lotus jewel throne, these are sacred realms appearing before one; take care not to doubt them as demonic phenomena. A sūtra says: "Those who cultivate pure karma rely on the power of the Buddha's vows, taking the contemplation of the Buddha's jewel form as their realm; hence, like a person close to the emperor, who would dare trespass against them?" Moreover, Amitābha Buddha has the power of great compassion, the power of great vows, the power of great wisdom, the power of great samādhi, the power of great awe-inspiring spiritual penetrations, the power to thoroughly crush heresy, the power to subdue demons, the power of the divine eye to see far, the power of the divine ear to hear afar, the power to thoroughly perceive others' minds, and the power of light shining everywhere to embrace sentient beings; having such inconceivable, measureless, and most supreme powers of merit, could he fail to protect and uphold the person cultivating buddhānusmṛti at the end of life, causing them to be free of demonic obstacles and born in the Pure Land? As the saying goes: / Grinding the bones and crushing the body cannot suffice to repay it; / A single phrase clearly understood transcends billions of kalpas. > — English (machine translation) (machine translation) - [Previous: 8.9](https://indike.org/pramana/in.bauddha.taisho.1973.8.9) - [Next: 8.11](https://indike.org/pramana/in.bauddha.taisho.1973.8.11) - [Up: 8](https://indike.org/pramana/in.bauddha.taisho.1973.8) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1973~en-mt.8.10) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1973.8.10](https://indike.org/pramana/in.bauddha.taisho.1973.8.10) · Pramāṇa