淨土五會念佛誦經觀行儀卷中．下 2.260

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普勸現在未來諸眾等。上都南岳念誦音旨雖有稍殊。而根本體同不離念佛皆歸淨土。同見彌陀。更無別耳。但隨根逐時。化物以多方便。而接引之。非向聲中有別異意。但據經文。作觀念佛。或定或散。或高聲兼默念。但隨眾生心。稱念佛名者。盡得生淨土。成佛皆歸。一一亦不可得。無得無不得。是名中道觀。譬如一樹有多枝葉。形狀雖殊。不離一根而出故。華嚴經。眾生形相各不同。行業音聲亦無量。如是一切皆能現海印三昧威神力故。演微妙淨法音。供養一切諸如來。既音聲無量。何妨五會念佛誦經種種音聲。皆為令諸眾生同生淨土。同得成佛。更有何別。眾等必須如是圓見修覺。慎勿互生毀謗。見有是非。若各互見是非。即當自滅佛法。命終必墮阿鼻。何由得生淨土。一切念佛之人。相見須如父母兄弟姊妹至親無別。深生歡喜。各慶不久。即當成佛。勿懷彼此之心。何以故。導和尚云。親中之親。無過念佛之人。和尚讚云。同行相親相策勵。畢命為期到佛前。若作是心。千即千生。萬即萬生。盡此一形。何處不超三界。願熟思之。慎而誡之。勿見互生毀謗耳。法照自惟。垢障深重。多劫沈淪。有少微因。遇斯淨教。悲喜交集。慶躍于懷。信自己身。與念佛眾。盡此殘生。定超苦海。捨最後凡身。得無上聖智。生死永斷。更有何憂。普勸未來一切四眾。但依此行。盡此一形。若不生彼國。疾成佛者。法照即願。舌根墮落。遍體生瘡。代為諸子。長處阿鼻。受苦無窮。誓捋此身以為念佛保證。今得斯法。欲報佛恩。遂輒搜約諸經。述斯法事。稱讚念佛淨土教門。普願速出愛河。俱登不退者矣。

I universally exhort all present and future assemblies: although there are slight differences in the tonal purport of chanting between the Upper Capital and Nanyue, their fundamental essence is the same—neither departs from the recitation of the Buddha's name, both lead back to the Pure Land, and in both one equally beholds Amitābha; there is simply no distinction. It is only that according to individual capacities and following the times, beings are transformed and guided through multiple skillful means, not that there is any divergent intention within the sounds themselves. One simply relies upon the scriptural text to practice contemplation and recite the Buddha's name, whether in absorption or while distracted, whether in a loud voice or in silent mindfulness. As long as one accords with the minds of sentient beings to invoke the Buddha's name, all will attain rebirth in the Pure Land and return together to the attainment of Buddhahood. Each and every one is also unobtainable; there is neither obtaining nor non-obtaining—this is named the contemplation of the Middle Way. It is just like a single tree having many branches and leaves: although their shapes differ, they do not depart from arising from a single root. The Avataṃsaka Sūtra says: 'Sentient beings' physical forms and marks each differ, / their karmic activities and voices are also immeasurable. / Because all such [variations] can appear through the majestic spiritual power of the ocean-seal samādhi, / they proclaim the subtle, wonderful, pure Dharma sound / to make offerings to all the Tathāgatas.' Since sounds are immeasurable, what harm is there if the various sounds of the five-tempo recitation of the Buddha's name and the chanting of sūtras are all meant to cause all sentient beings to be reborn together in the Pure Land and equally attain Buddhahood? What other distinction could there be? The assembly must cultivate awakening with such a complete view; be careful never to generate mutual slander or perceive right and wrong. If you mutually perceive right and wrong, you will thereby destroy the Buddha-Dharma yourselves, and at the end of life you will surely fall into Avīci—how then could you attain rebirth in the Pure Land? Whenever practitioners of the recitation of the Buddha's name meet one another, they must regard each other as parents, brothers, and sisters, the closest of kin without difference; deeply give rise to joy, and mutually rejoice that before long they shall become Buddhas! Do not harbor thoughts of self and other. Why is this? Upādhyāya Shandao said: 'Among the closest of kin, none surpasses practitioners of the recitation of the Buddha's name.' The Upādhyāya praised: 'Fellow practitioners cherish and encourage one another, / taking the end of this life as the term to arrive before the Buddha.' If you maintain such an attitude, out of a thousand, a thousand will be reborn; out of ten thousand, ten thousand will be reborn. Exhausting this single bodily form, where would you not transcend the three realms? May you ponder this thoroughly; be cautious and warned, and do not entertain mutual slander. Fazhao reflects upon himself: his defilements and obstructions are deep and heavy, and he has sunk and drowned for many kalpas. Having a tiny, slight cause, he encountered this pure teaching; grief and joy commingle, and celebration leaps within his heart. He has faith that his own body and the assembly reciting the Buddha's name, having exhausted this remnant life, will surely transcend the sea of suffering, cast off the final ordinary body, and attain unsurpassable noble wisdom. Samsara will be severed forever—what further sorrow could there be? I universally exhort all fourfold assemblies of the future: simply practice according to this, exhausting this single bodily form. If you are not reborn in that land and do not quickly become a Buddha, Fazhao makes the vow that his faculty of speech will fall away, sores will break out all over his body, and he will take the place of all children of the Buddha to dwell forever in Avīci, enduring infinite suffering; he vows to offer this body as a guarantee for the recitation of the Buddha's name. Having now obtained this Dharma, wishing to repay the Buddha's kindness, he has thereupon ventured to search and summarize the various sūtras, composing these rituals and praising the Pure Land teaching gate of the recitation of the Buddha's name. May all universally and quickly depart the river of craving, together ascending to non-retrogression!